X77n1522_新修科分六學僧傳
卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
No. 1522-A
本朝吳僧道原。懼佛教之弗傳。分祖立宗。次敘其說。將以破學者之昏暗。猶燈之相續而明之。不可掩也。噫嘻道原之作。有得於吾子思揚雄之意歟。二子語道之傳。則曰。自堯舜至於孔子子思孟訶氏。言道之用。則曰。君子道闇然而日章。又曰。聖人之道猶日中。二者之言其道原。所謂之燈說乎。余于外典。雖未深了。公餘稍休。未嘗不以圓覺為應世法門。比因取此集閱之。其敘述入道之由。標指契理之妙。敷倡宗旨。誘據後學。所以異於吾儒之教者幾希。惜非善本。訛舛既多。磨滅滋甚。遂載加仇挍。命工鏤板。用廣其傳。庶有補於將來云。
淳熙六年四月二十二日 皇子魏王 䟦
No. 1522-B
古者大典大冊之於國家也。必藏諸玉府。使子孫世守之。罔敢逸隊。以貽訓將來。祖宗賴之有光。若夫教門之大典大冊。則異矣。如來世尊。具正遍知。說十二部修多羅利益三界。其本生本事二部者。誠以宿命他心之智。照了過去現在未來無量數劫。諸佛之出興。輪王之治化。世界之成壞。民物之生息。皆目睹耳聞。而身歷之。其廣頌長偈。則阿難記持于先。迦葉結集於后。當是時。
【現代漢語翻譯】 現代漢語譯本： 本朝的吳地僧人道原，擔心佛教不能流傳，於是分立祖師，創立宗派。下面敘述他的學說，想要以此來破除學者的昏昧，就像燈火相續而照亮一樣，是不可掩蓋的。唉呀！道原的作為，是不是得益於我所說的子思和揚雄的意旨呢？這兩位先賢談論道的傳承，就說：『從堯舜到孔子、子思、孟軻。』談論道的功用，就說：『君子的道，雖然在暗中，卻日益彰顯。』又說：『聖人的道，就像太陽在正中。』這兩者的言論，就是他們所說的道的本源，也就是所謂的燈的說法吧？我對於外道的典籍，雖然沒有深入瞭解，但公務之餘稍作休息時，未嘗不認為《圓覺經》是適應世間的法門。最近因為取來這部集子閱讀，其中敘述入道的緣由，標明指點契合真理的精妙之處，廣泛地提倡宗旨，引導和依據後來的學者，它與我們儒家的教義不同的地方幾乎沒有。可惜不是好的版本，錯誤和缺失已經很多，磨損和消滅更加嚴重，於是重新加以校對，命令工匠雕刻印版，用來廣泛地傳播它，希望對將來有所補益啊。
淳熙六年四月二十二日，皇子魏王題跋。
古代的大典大冊對於國家來說，必定收藏在玉府之中，讓子孫世代守護它，沒有人敢於遺失或懈怠，以此來訓誡將來。祖宗依靠它而有光輝。至於教門的大典大冊，那就不同了。如來世尊，具足正遍知，宣說十二部修多羅（Sutra，佛教經典的總稱），利益三界。其中的本生和本事二部，確實憑藉宿命和他心之智，照見了過去、現在、未來無量數劫，諸佛的出世，輪王的治理教化，世界的成住壞空，民眾的生息，都親眼目睹、親耳聽聞，並且親身經歷。其中的廣頌和長偈，則是阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）首先記誦，迦葉（Kasyapa，佛教中的重要人物，以頭陀苦行著稱）在後來結集。在那個時候，
【English Translation】 English version: The monk Daoyuan of the Wu region in this dynasty, fearing that Buddhism would not be transmitted, divided the ancestral lines and established sects. The following narrates his doctrines, intending to dispel the darkness of scholars, just as lamps are lit in succession to illuminate, which cannot be concealed. Alas! Daoyuan's actions, did they perhaps benefit from the intentions of my mentioned Zisi and Yang Xiong? These two sages spoke of the transmission of the Dao, saying: 'From Yao and Shun to Confucius, Zisi, and Mencius.' Speaking of the function of the Dao, they said: 'The Dao of the gentleman, though in the dark, becomes increasingly manifest.' And also: 'The Dao of the sage is like the sun at midday.' These two statements are the origin of the Dao they spoke of, which is the so-called explanation of the lamp, isn't it? Although I have not deeply understood the scriptures of external paths, I have always considered the 'Perfect Enlightenment Sutra' as a Dharma gate that adapts to the world during my leisure time. Recently, because I took this collection to read, it narrates the reasons for entering the Dao, marks and points out the subtleties of conforming to the truth, widely advocates the tenets, and guides and relies on later scholars. The differences between it and our Confucian teachings are almost non-existent. It is a pity that it is not a good version, with many errors and omissions, and the wear and tear is even more severe. Therefore, I have re-collated it and ordered craftsmen to carve printing plates to widely disseminate it, hoping it will be of benefit in the future.
Written by Prince Wei on the twenty-second day of the fourth month in the sixth year of Chunxi.
In ancient times, the great canons and records of a country were always stored in the Jade Treasury, so that descendants could guard them for generations, and no one dared to lose or neglect them, in order to instruct the future. The ancestors relied on them to have glory. As for the great canons and records of the teaching, it is different. The Tathagata World-Honored One, possessing perfect and complete knowledge, spoke the twelve divisions of Sutras (Sutra, general term for Buddhist scriptures), benefiting the three realms. The two divisions of Jataka and Avadana, indeed relied on the wisdom of past lives and the minds of others, illuminating countless kalpas of the past, present, and future, the emergence of Buddhas, the governance and transformation of Wheel-Turning Kings, the formation, dwelling, decay, and emptiness of worlds, and the birth and growth of people and things, all of which were witnessed, heard, and personally experienced. The extensive praises and long verses were first recited by Ananda (Ananda, one of the ten major disciples of the Buddha, known for his strong memory), and later compiled by Kasyapa (Kasyapa, an important figure in Buddhism, known for his ascetic practices). At that time,
惜其流通之未至於斯土也。史之缺文。孔子且猶嘆美之。而況見聖諦第一義之所在哉。法師慧皎者。生會稽。出家𨽻業嘉祥寺。性姿純粹。素獲鄉里重譽。博學為時所歆艷。慨往聖之跡難追。悼來哲之名易沒。微我後人孰任其責。乃援史例作傳。始於漢明。終於梁武。凡其僧之秉大福緣。乘宿願力。隨機應化。天子所師尊。諸侯所賓禮。懷香華而西邁。獲貝葉以東歸。隱約枯槁以全節守。趺宿傲睨以極激揚。莫不訪來其出處之詳。考索其言行之實。則其志之勤如此。繼而澄照道宣師。則㳂梁而唐。通惠贊寧師。則㳂唐而宋。立十科。完成的書行世。然辭章之出。大率六朝五季之餘也。體制衰弱。略無先秦西漢風。太史黃公庭堅讀而陋之。嘗欲刪治。適未皇及。可恨也。覺范德洪師顧獨潤色梁傳。以承子長孟堅之業。卒無所事于唐宋二傳。噫隘矣。蓋佛法非僧業弗行。僧業非佛法弗明。必佛法以之行。僧業以之明。其六學十二科而已矣。且波羅蜜多之為言度也。度則學之至。學則度之漸耳。茍舉學以觀佛。則知佛之究乎十二而度乎六。舉科以觀僧。則知僧之循乎十二而學乎六。故未能以譯經傳宗者。不足與語慧也。未能以遺身利物者。不足與語施也。未能以弘法護教者。不足與語戒也。未能以攝念持志者。不足與語忍辱也。
【現代漢語翻譯】 現代漢語譯本： 可惜的是，這些（佛法）的流傳尚未到達這片土地。即使是史書上缺失的文字，孔子尚且讚歎不已，更何況是見到聖諦第一義的所在呢？法師慧皎，出生于會稽，出家后隸屬於嘉祥寺。他天性純粹，一向受到鄉里的尊重和讚譽，博學多才，為當時的人們所羨慕。他慨嘆前聖的足跡難以追尋，哀悼後世賢哲的名聲容易被埋沒，認為如果沒有後人來承擔這個責任，那將由誰來承擔呢？於是他援引史書的例子來作傳，從漢明帝開始，到梁武帝結束。凡是那些僧人，秉承著巨大的福緣，憑藉著宿世的願力，隨機應化，被天子所師尊，被諸侯所賓禮，懷著香花而西行求法，獲得貝葉經而東歸傳道，隱居枯槁以保全節操，傲然挺立以極盡激昂，無不尋訪他們出處的詳細情況，考察他們言行的真實性。可見他的志向是如此的勤勉。後來又有澄照道宣律師，沿著梁朝和唐朝的僧人事蹟進行編撰；通惠贊寧律師，沿著唐朝和宋朝的僧人事蹟進行編撰。他們設立十科，完成的書流傳於世。然而，他們的辭章大多是六朝五季的遺風，體制衰弱，幾乎沒有先秦西漢的風格。太史黃公庭堅讀後覺得鄙陋，曾經想刪改整理，但恰好沒有時間，真是可恨啊。覺范德洪法師只潤色了《梁傳》，以繼承司馬遷和班固的史學事業，最終沒有涉及唐宋二傳。唉，真是狹隘啊！佛法如果不是僧人的事業就不能弘揚，僧人的事業如果不是佛法就不能彰明。必須依靠佛法來弘揚，依靠僧人的事業來彰明，這就是六學和十二科的意義所在。而且，波羅蜜多（Pāramitā，到彼岸）的意思是『度』，『度』是學習的極致，學習是『度』的漸進過程。如果從學習的角度來看佛法，就知道佛法最終是通過十二科來學習，通過六度來證悟。如果從科目來看僧人的修行，就知道僧人是遵循十二科來學習，通過六度來修行。所以，不能以翻譯經典、傳承宗派的人，不值得與他談論智慧（慧）；不能以捨身利物的人，不值得與他談論佈施（施）；不能以弘揚佛法、護持佛教的人，不值得與他談論戒律（戒）；不能以攝心正念、堅持志向的人，不值得與他談論忍辱（忍辱）。
【English Translation】 English version: It is regrettable that its (the Dharma's) circulation has not yet reached this land. Even Confucius admired the missing texts in historical records, how much more so the place where the supreme meaning of the Holy Truth (聖諦, Shèngdì) is found? The Dharma master Huijiao (慧皎), born in Kuaiji (會稽), became a monk affiliated with the Jixiang Temple (嘉祥寺). He was pure in nature and consistently received respect and praise from his village. His extensive learning was admired by the people of his time. He lamented the difficulty in tracing the footsteps of past sages and mourned the ease with which the names of future wise men could be buried. He believed that if later generations did not take on this responsibility, who would? Therefore, he cited historical examples to write biographies, starting from Emperor Ming of the Han Dynasty (漢明) and ending with Emperor Wu of the Liang Dynasty (梁武). All those monks who possessed great blessings and relied on the power of past vows, responding and transforming according to circumstances, revered by the emperor and treated as guests by the feudal lords, who traveled west with incense and flowers to seek the Dharma, and returned east with the B葉經 (Bèiyè jīng, palm-leaf scriptures) to spread the teachings, who lived in seclusion and austerity to preserve their integrity, and stood tall with pride to express their utmost enthusiasm, all had their origins and details thoroughly investigated, and the truth of their words and deeds examined. It can be seen that his ambition was so diligent. Later, there was also the Vinaya Master Daoxuan (道宣), who compiled the deeds of monks along the Liang (梁) and Tang (唐) dynasties; and the Master Zanning (贊寧), who compiled the deeds of monks along the Tang (唐) and Song (宋) dynasties. They established ten categories and their books were circulated in the world. However, their literary style mostly followed the remnants of the Six Dynasties (六朝) and the Five Dynasties (五季), with a weak structure and almost none of the style of the pre-Qin (先秦) and Western Han (西漢) periods. The Grand Historian Huang Tingjian (黃庭堅) read it and found it vulgar, and once wanted to delete and reorganize it, but he did not have the time, which is regrettable. The Dharma Master Juefan Dehong (覺范德洪) only embellished the Biography of the Liang (梁傳), in order to inherit the historical work of Sima Qian (司馬遷) and Ban Gu (班固), and ultimately did not involve the biographies of the Tang and Song dynasties. Alas, how narrow! If the Buddha Dharma (佛法) is not the work of monks, it cannot be promoted; if the work of monks is not the Buddha Dharma, it cannot be clarified. It must rely on the Buddha Dharma to be promoted, and rely on the work of monks to be clarified, which is the meaning of the Six Studies and Twelve Categories. Moreover, Pāramitā (波羅蜜多, to the other shore) means 'crossing over' (度). 'Crossing over' is the ultimate of learning, and learning is the gradual process of 'crossing over'. If we look at the Buddha from the perspective of learning, we know that the Buddha ultimately learns through the Twelve Categories and attains enlightenment through the Six Pāramitās (六度). If we look at the practice of monks from the perspective of categories, we know that monks follow the Twelve Categories to learn and practice through the Six Pāramitās. Therefore, those who cannot translate scriptures and transmit lineages are not worthy of discussing wisdom (慧) with them; those who cannot sacrifice themselves to benefit others are not worthy of discussing generosity (施) with them; those who cannot promote the Dharma and protect the teachings are not worthy of discussing precepts (戒) with them; those who cannot gather their minds and maintain their aspirations are not worthy of discussing patience (忍辱) with them.
未能以義解感通者。不足與語精進也。未能以證悟神化者。不足與語定也。六。學誠濟川之舟筏歟。既濟者舍之。未濟者用之。在佛曰度。則既濟之謂也。在僧曰學。則未濟之謂也。惟佛不以己之既濟而忘其未濟者。故每於華嚴鹿苑方等般若法華涅槃會上。稱揚讚歎六學功德。而櫓桌于舟筏以待濟茲。太史黃公之甚留意于梁唐宋三傳也。予為閱諸龕藏以紬繹之。遂苗穮發櫛。以屬藁而藏去焉。時則至正己丑間也。歲癸卯。予歸自天臺。就養于象山智門之正趣堂。日庵廣慧氏。請予藁以圖鋟梓。予未即許也。會日庵丐閑從燕寂。而復元福報師。寔于予同門伯仲。獲以公舉主斯席。尤力從臾不已。由是而張六學。以正佛法之要。列十二科。以別僧業之繁。學有序。所以序佛法之本然也。科有贊。所以贊僧業之當然也。得傳一千二百七十又三。得人如傳之數。以卷計之。古傳之捲得七十又四。新傳之捲得三十。是何古傳之卷贏。新傳之捲縮也。有解者曰。古傳之贏也。贏于卷而不贏于傳。新傳之縮也。縮于卷而不縮于傳。亦猶以學易度。而度未嘗易。以科分學。而學未嘗分。是固教門之典冊也。非歟。尚覽者其察旃。
至正丙午六月望四明沙門 曇噩序
六學十二科一慧學 (譯經科 一之二) (傳宗科
【現代漢語翻譯】 現代漢語譯本： 未能通過理解教義來達到感應相通的境界，是不值得與他談論精進的。未能通過證悟來達到神通變化的境界，是不值得與他談論禪定的。六學，就像是渡河的船筏一樣，已經渡過河的人就應該捨棄它，還沒有渡過河的人就需要使用它。在佛來說，叫做『度』，就是指已經渡過的狀態。在僧來說，叫做『學』，就是指還沒有渡過的狀態。只有佛不會因為自己已經渡過河，就忘記那些還沒有渡過河的人，所以每次在華嚴會、鹿苑會、方等會、般若會、法華會、涅槃會上，都稱揚讚歎六學的功德，把船筏準備好，等待著人們來渡河。太史黃公非常留意《梁書》、《唐書》、《宋史》這三部史書。我為他查閱了各個寺廟的藏經，來研究它們，於是像除去雜草、梳理頭髮一樣，整理成文稿並收藏起來。時間大約在至正己丑年間。癸卯年，我從天臺山回來，在象山智門的正趣堂奉養。日庵廣慧法師，請我把文稿拿出來，以便刊刻印行。我沒有立刻答應。後來日庵法師請求閑居，從燕寂那裡隱退，而復元福報法師，實際上是我的同門師兄弟，被大家推舉來主持這個寺廟。他更加努力地勸說我。因此，張揚六學，來端正佛法的要義，列出十二科，來區分僧人行業的繁雜。學習有次序，是爲了使佛法的根本井然有序。科有讚語，是爲了讚美僧人行業的理所當然。得到傳記一千二百七十三篇，得到的人數和傳記的數量一樣。按捲來計算，古傳的卷數有七十四卷，新傳的卷數有三十卷。為什麼古傳的卷數多，而新傳的卷數少呢？有人解釋說：『古傳的卷數多，是多在卷數上，而不是多在傳記的數量上。新傳的卷數少，是少在卷數上，而不是少在傳記的數量上。』也就像是用學習來使人容易得度，而得度這件事本身並沒有變得容易；用科來區分學習的內容，而學習的整體並沒有被分割。這本來就是佛教的典籍，不是嗎？希望閱讀的人仔細考察它。
至正丙午年六月望日 四明沙門 曇噩 序
六學十二科 一慧學 （譯經科 一之二） （傳宗科
【English Translation】 English version: Those who cannot achieve communion through understanding the doctrine are not worth discussing diligence with. Those who cannot achieve supernatural transformations through enlightenment are not worth discussing meditation with. The Six Studies are like rafts for crossing a river; those who have already crossed should abandon them, while those who have not yet crossed need to use them. In Buddhism, it is called 'crossing over,' referring to the state of having already crossed. In the Sangha, it is called 'learning,' referring to the state of not yet having crossed. Only the Buddha does not forget those who have not yet crossed because he himself has already crossed, so every time at the Huayan Assembly (Huayan Hui), Deer Garden Assembly (Luyuan Hui), Fangdeng Assembly (Fangdeng Hui), Prajna Assembly (Bore Hui), Lotus Assembly (Fahua Hui), and Nirvana Assembly (Niepan Hui), he praises the merits of the Six Studies, preparing the rafts and waiting for people to cross the river. Grand Historian Huang Gong paid great attention to the three histories of the Liang Dynasty, Tang Dynasty, and Song Dynasty. I consulted the sutras in various temples for him to study them, and then, like removing weeds and combing hair, I organized them into manuscripts and collected them. The time was around the year of Jichou in the Zhizheng era. In the year of Guimao, I returned from Mount Tiantai and was supported at the Zhengqu Hall of Zhimen Temple in Xiangshan. Dharma Master Guanghui of Rian Temple asked me to take out the manuscripts for printing. I did not immediately agree. Later, Dharma Master Rian requested to retire and retreat from Yanjie, and Dharma Master Fuyuan Fubao, who was actually my fellow disciple, was elected by everyone to preside over this temple. He persuaded me even more diligently. Therefore, he promoted the Six Studies to correct the essentials of the Buddha Dharma, and listed the Twelve Departments to distinguish the complexity of the Sangha's professions. Learning has order, so that the foundation of the Buddha Dharma is well-ordered. The departments have praises, so that the Sangha's professions are praised as a matter of course. A total of one thousand two hundred and seventy-three biographies were obtained, and the number of people obtained was the same as the number of biographies. Counting by volumes, the ancient biographies have seventy-four volumes, and the new biographies have thirty volumes. Why are there more volumes in the ancient biographies and fewer volumes in the new biographies? Someone explained: 'The ancient biographies have more volumes because they have more volumes, but not more biographies. The new biographies have fewer volumes because they have fewer volumes, but not fewer biographies.' It is also like using learning to make it easier for people to be saved, but the matter of being saved itself has not become easier; using departments to distinguish the content of learning, but the whole of learning has not been divided. This is originally a classic of Buddhism, isn't it? I hope those who read it will examine it carefully.
Written by Shramana Tan'e of Siming on the fifteenth day of the sixth month of the Bingwu year of the Zhizheng era.
The Six Studies and Twelve Departments: One, Wisdom Study (Translation Department, One of Two) (Lineage Transmission Department
三之八)二施學 (遺身科 九) (利物科 十)三戒學 (弘法科 十一之十四) (護教科 十五之十六)四忍辱學 (攝念科 十七之十八) (持志科 十九之二十)五精進學 (義解科 廿一之廿三) (感通科 廿四之廿六)六定學 (證悟科 廿七之廿八) (神化科 廿九之三十)
新修科分六學僧傳目錄
浙東沙門 曇噩 述
卷第一 慧學 譯經科 漢迦葉摩騰 漢竺法蘭 漢安清 漢支樓迦讖 漢竺佛朔 漢優婆塞安玄 魏康僧鎧 魏曇諦 魏帛延 吳康僧會 吳惟祇難 晉竺曇摩羅剎 晉朱士行 晉帛尸黎密多羅 晉僧伽䟦澄 晉曇摩難提 晉佛圖羅剎 晉僧伽提婆 晉竺佛念 晉鳩摩羅什 晉弗若多羅 晉佛陁䟦陁羅 卷第二 譯經科 宋佛馱什 宋曇摩耶舍 宋曇無懺 宋浮陀䟦摩 宋智嚴 宋寶云 宋求那䟦摩 宋僧伽跋摩 宋疆良耶舍 齊求那毗地 梁僧伽婆羅 魏曇曜 魏菩提流支 魏勒那摩提 魏北天竺佛陀扇多 陳拘那羅陀 陳須菩提 陳法泰 隋那連提黎那舍 隋阇那崛多 隋達摩笈多 唐波羅頗迦羅密多羅 唐慧賾 唐伽梵達磨 唐阿地瞿多 唐智通 唐若那䟦陀羅 唐佛陀多羅 唐地婆訶羅
唐提云般若 唐慧智 唐彌陀山 唐般剌密諦 唐智嚴 唐實叉難 唐義凈 唐阿你真那 唐菩提流志 唐懷迪 唐飛錫 唐勿提提羼魚 唐般剌若 唐良秀 唐蓮華 唐牟尼室利 唐尸羅達磨 卷第三 慧學 傳宗科 魏曇柯迦羅 梁達磨 梁僧副 北齊慧文 北齊慧可 北齊慧光 陳慧思 陳玄光 後梁慧成 周慧命 隋智顗 隋慧耀 隋僧璨 隋智鍇 隋波若 隋法彥 隋智越 隋道悅 卷第四 傳宗科 唐智晞 唐法向 唐灌頂 唐智首 唐智璪 唐法順 唐慈藏 唐普明 唐道信 唐法融 唐智巖 唐道宣 唐玄奘 唐慧明 唐弘忍 唐神會 唐慧能 唐智威 唐本凈 唐義湘 唐窺基 唐曇璀 唐慧安 唐神秀 唐法持 唐破灶墮 唐道俊 唐法藏 卷第五 傳宗科 唐文綱 唐道岸 唐玄覺 唐元圭 唐印宗 唐神英 唐僧達 唐智威 唐巨方 唐義福 唐䟦日羅菩提唐普寂 唐一行 唐戍婆揭羅僧訶 唐行思 唐圓寂 唐思睿 唐懷讓 唐靈著 唐玄素 唐香育 唐智封 唐玄朗 唐降魔藏 唐志賢 唐慧忠 唐進平 唐曇一 唐道堅 唐慧空 唐阿目佉䟦折羅 唐慧忠 唐掘多 唐道隱 唐恒月 唐湛然
【現代漢語翻譯】 現代漢語譯本 唐提云般若（Tang Datiyun Banruo） 唐慧智（Tang Huizhi） 唐彌陀山（Tang Mituoshan） 唐般剌密諦（Tang Banlamidi） 唐智嚴（Tang Zhiyan） 唐實叉難（Tang Shichanan） 唐義凈（Tang Yijing） 唐阿你真那（Tang Anizhenna） 唐菩提流志（Tang Putiliuzhi） 唐懷迪（Tang Huaidi） 唐飛錫（Tang Feixi） 唐勿提提羼魚（Tang Wutitichanyu） 唐般剌若（Tang Banlrauo） 唐良秀（Tang Liangxiu） 唐蓮華（Tang Lianhua） 唐牟尼室利（Tang Munishili） 唐尸羅達磨（Tang Shiluodamo） 卷第三 慧學 傳宗科 魏曇柯迦羅（Wei Tankejialuo） 梁達磨（Liang Damo） 梁僧副（Liang Sengfu） 北齊慧文（Bei Qi Huiwen） 北齊慧可（Bei Qi Huike） 北齊慧光（Bei Qi Huiguang） 陳慧思（Chen Huisi） 陳玄光（Chen Xuanguang） 後梁慧成（Hou Liang Huicheng） 周慧命（Zhou Huiming） 隋智顗（Sui Zhiyi） 隋慧耀（Sui Huiyao） 隋僧璨（Sui Sengcan） 隋智鍇（Sui Zhikai） 隋波若（Sui Bore） 隋法彥（Sui Fayan） 隋智越（Sui Zhiyue） 隋道悅（Sui Daoyue） 卷第四 傳宗科 唐智晞（Tang Zhixi） 唐法向（Tang Faxiang） 唐灌頂（Tang Guanding） 唐智首（Tang Zhishou） 唐智璪（Tang Zhizao） 唐法順（Tang Fashun） 唐慈藏（Tang Cizang） 唐普明（Tang Puming） 唐道信（Tang Daoxin） 唐法融（Tang Farong） 唐智巖（Tang Zhiyan） 唐道宣（Tang Daoxuan） 唐玄奘（Tang Xuanzang） 唐慧明（Tang Huiming） 唐弘忍（Tang Hongren） 唐神會（Tang Shenhui） 唐慧能（Tang Huineng） 唐智威（Tang Zhiwei） 唐本凈（Tang Benjing） 唐義湘（Tang Yixiang） 唐窺基（Tang Kuiji） 唐曇璀（Tang Tancui） 唐慧安（Tang Huian） 唐神秀（Tang Shenxiu） 唐法持（Tang Fach） 唐破灶墮（Tang Pozhaoduo） 唐道俊（Tang Daojun） 唐法藏（Tang Fazang） 卷第五 傳宗科 唐文綱（Tang Wengang） 唐道岸（Tang Daoan） 唐玄覺（Tang Xuanjue） 唐元圭（Tang Yuangui） 唐印宗（Tang Yinzong） 唐神英（Tang Shenying） 唐僧達（Tang Sengda） 唐智威（Tang Zhiwei） 唐巨方（Tang Jufang） 唐義福（Tang Yifu） 唐䟦日羅菩提（Tang Boriluoputi） 唐普寂（Tang Puji） 唐一行（Tang Yixing） 唐戍婆揭羅僧訶（Tang Shupojieluosenghe） 唐行思（Tang Xingsi） 唐圓寂（Tang Yuanji） 唐思睿（Tang Sirui） 唐懷讓（Tang Huairang） 唐靈著（Tang Lingzhe） 唐玄素（Tang Xuansu） 唐香育（Tang Xiangyu） 唐智封（Tang Zhifeng） 唐玄朗（Tang Xuanlang） 唐降魔藏（Tang Xiangmozang） 唐志賢（Tang Zhixian） 唐慧忠（Tang Huizhong） 唐進平（Tang Jinping） 唐曇一（Tang Tanyi） 唐道堅（Tang Daojian） 唐慧空（Tang Huikong） 唐阿目佉䟦折羅（Tang Amuqiebozheluo） 唐慧忠（Tang Huizhong） 唐掘多（Tang Jueduo） 唐道隱（Tang Daoyin） 唐恒月（Tang Hengyue） 唐湛然（Tang Zhanran）
【English Translation】 English version Tang Datiyun Banruo (Tang Datiyun Prajna) Tang Huizhi (Tang Wisdom) Tang Mituoshan (Tang Amitabha Mountain) Tang Banlamidi (Tang Banlamidi) Tang Zhiyan (Tang Wisdom Strict) Tang Shichanan (Tang Shichanan) Tang Yijing (Tang Yijing) Tang Anizhenna (Tang Anizhenna) Tang Putiliuzhi (Tang Bodhiruci) Tang Huaidi (Tang Huaidi) Tang Feixi (Tang Feixi) Tang Wutitichanyu (Tang Wutitichanyu) Tang Banlrauo (Tang Banlrauo) Tang Liangxiu (Tang Liangxiu) Tang Lianhua (Tang Lotus) Tang Munishili (Tang Munishili) Tang Shiluodamo (Tang Siladharma) Chapter 3 Wisdom Learning Lineage Transmission Section Wei Tankejialuo (Wei Dharmakala) Liang Damo (Liang Bodhidharma) Liang Sengfu (Liang Sengfu) Northern Qi Huiwen (Northern Qi Huiwen) Northern Qi Huike (Northern Qi Huike) Northern Qi Huiguang (Northern Qi Huiguang) Chen Huisi (Chen Huisi) Chen Xuanguang (Chen Xuanguang) Later Liang Huicheng (Later Liang Huicheng) Zhou Huiming (Zhou Huiming) Sui Zhiyi (Sui Zhiyi) Sui Huiyao (Sui Huiyao) Sui Sengcan (Sui Sengcan) Sui Zhikai (Sui Zhikai) Sui Bore (Sui Prajna) Sui Fayan (Sui Fayan) Sui Zhiyue (Sui Zhiyue) Sui Daoyue (Sui Daoyue) Chapter 4 Lineage Transmission Section Tang Zhixi (Tang Zhixi) Tang Faxiang (Tang Faxiang) Tang Guanding (Tang Guanding) Tang Zhishou (Tang Zhishou) Tang Zhizao (Tang Zhizao) Tang Fashun (Tang Fashun) Tang Cizang (Tang Cizang) Tang Puming (Tang Puming) Tang Daoxin (Tang Daoxin) Tang Farong (Tang Farong) Tang Zhiyan (Tang Zhiyan) Tang Daoxuan (Tang Daoxuan) Tang Xuanzang (Tang Xuanzang) Tang Huiming (Tang Huiming) Tang Hongren (Tang Hongren) Tang Shenhui (Tang Shenhui) Tang Huineng (Tang Huineng) Tang Zhiwei (Tang Zhiwei) Tang Benjing (Tang Benjing) Tang Yixiang (Tang Yixiang) Tang Kuiji (Tang Kuiji) Tang Tancui (Tang Tancui) Tang Huian (Tang Huian) Tang Shenxiu (Tang Shenxiu) Tang Fach (Tang Fach) Tang Pozhaoduo (Tang Pozhaoduo) Tang Daojun (Tang Daojun) Tang Fazang (Tang Fazang) Chapter 5 Lineage Transmission Section Tang Wengang (Tang Wengang) Tang Daoan (Tang Daoan) Tang Xuanjue (Tang Xuanjue) Tang Yuangui (Tang Yuangui) Tang Yinzong (Tang Yinzong) Tang Shenying (Tang Shenying) Tang Sengda (Tang Sengda) Tang Zhiwei (Tang Zhiwei) Tang Jufang (Tang Jufang) Tang Yifu (Tang Yifu) Tang Boriluoputi (Tang Vajrabodhi) Tang Puji (Tang Puji) Tang Yixing (Tang Yixing) Tang Shupojieluosenghe (Tang Subhakarasimha) Tang Xingsi (Tang Xingsi) Tang Yuanji (Tang Yuanji) Tang Sirui (Tang Sirui) Tang Huairang (Tang Huairang) Tang Lingzhe (Tang Lingzhe) Tang Xuansu (Tang Xuansu) Tang Xiangyu (Tang Xiangyu) Tang Zhifeng (Tang Zhifeng) Tang Xuanlang (Tang Xuanlang) Tang Xiangmozang (Tang Xiangmozang) Tang Zhixian (Tang Zhixian) Tang Huizhong (Tang Huizhong) Tang Jinping (Tang Jinping) Tang Tanyi (Tang Tanyi) Tang Daojian (Tang Daojian) Tang Huikong (Tang Huikong) Tang Amuqiebozheluo (Tang Amoghavajra) Tang Huizhong (Tang Huizhong) Tang Jueduo (Tang Jueduo) Tang Daoyin (Tang Daoyin) Tang Hengyue (Tang Hengyue) Tang Zhanran (Tang Zhanran)
唐思公 唐道一 唐福林 唐皓玉 唐智滿 唐敷□ 唐懷空 唐真亮 唐藏用 唐神邕 唐希遷 唐圓震 唐曇真 唐法欽 唐無名 唐慧演 唐澄心 唐行覺 唐石藏 唐地藏 唐道邃 卷第六 傳宗科 唐澄觀 唐光寶 唐道悟 唐寶備 唐法如 唐道通 唐法普 唐智藏 唐懷海 唐懷惲 唐靈坦 唐元浩 唐神湊 唐惟寬 唐靈默 唐智常 唐神暄 唐隱峰 唐智藏 唐道行 唐甄叔 唐自在 唐南印 唐慧涉 唐無業 唐天然 唐如會 唐道樹 唐大毓 唐道行 唐曇藏 唐惟儼 唐寧賁 唐崇信 唐曇晟 唐甄公 唐靈彖 唐元觀 唐惟則 唐無等 唐明覺 唐圓修 唐普愿 唐智藏 唐圓智 唐法融 唐法常 卷第七 傳宗科 唐崇演 唐好直 唐宗密 唐崇圭 唐金植 唐齊安 唐恒政 唐普岸 唐神鑒 唐志遠 唐靈祐 唐玄䇿 唐希運 唐寰中 唐宣鑒 唐藏魚 唐從諫 唐義玄 唐鑒宗 唐日照 唐普化 唐良價 唐藏廣 唐大安 唐慧寂 唐慶諸 唐全豁 唐惟靖 唐玄泰 唐玄紹 唐從諗 唐慧沐 唐安元 唐文喜 唐寰普 唐洪諲 唐慧恭 唐道膺 唐有緣 唐恒通 唐楚南 唐義存 卷第
【現代漢語翻譯】 現代漢語譯本 卷第六 傳宗科 唐思公 唐道一 唐福林 唐皓玉 唐智滿 唐敷□ 唐懷空 唐真亮 唐藏用 唐神邕 唐希遷 唐圓震 唐曇真 唐法欽 唐無名 唐慧演 唐澄心 唐行覺 唐石藏 唐地藏 唐道邃 卷第六 傳宗科 唐澄觀 唐光寶 唐道悟 唐寶備 唐法如 唐道通 唐法普 唐智藏 唐懷海 唐懷惲 唐靈坦 唐元浩 唐神湊 唐惟寬 唐靈默 唐智常 唐神暄 唐隱峰 唐智藏 唐道行 唐甄叔 唐自在 唐南印 唐慧涉 唐無業 唐天然 唐如會 唐道樹 唐大毓 唐道行 唐曇藏 唐惟儼 唐寧賁 唐崇信 唐曇晟 唐甄公 唐靈彖 唐元觀 唐惟則 唐無等 唐明覺 唐圓修 唐普愿 唐智藏 唐圓智 唐法融 唐法常 卷第七 傳宗科 唐崇演 唐好直 唐宗密 唐崇圭 唐金植 唐齊安 唐恒政 唐普岸 唐神鑒 唐志遠 唐靈祐 唐玄䇿 唐希運 唐寰中 唐宣鑒 唐藏魚 唐從諫 唐義玄 唐鑒宗 唐日照 唐普化 唐良價 唐藏廣 唐大安 唐慧寂 唐慶諸 唐全豁 唐惟靖 唐玄泰 唐玄紹 唐從諗 唐慧沐 唐安元 唐文喜 唐寰普 唐洪諲 唐慧恭 唐道膺 唐有緣 唐恒通 唐楚南 唐義存 卷第
【English Translation】 English version Volume Six Lineage Transmission Section Tang Sigong Tang Daoyi Tang Fulin Tang Haoyu Tang Zhiman Tang Fu□ Tang Huaikong Tang Zhenliang Tang Zangyong Tang Shenyong Tang Xiqian Tang Yuanzhen Tang Tanzhen Tang Faqin Tang Wuming Tang Huiyan Tang Chengxin Tang Xingjue Tang Shizang Tang Dizang Tang Daosui Volume Six Lineage Transmission Section Tang Chengguan Tang Guangbao Tang Daowu Tang Baobei Tang Faru Tang Daotong Tang Fapu Tang Zhizang Tang Huaihai Tang Huaiyun Tang Lingtan Tang Yuanhao Tang Shencou Tang Weikuan Tang Lingmo Tang Zhichang Tang Shenxuan Tang Yinfeng Tang Zhizang Tang Daoxing Tang Zhenshu Tang Zizai Tang Nanyin Tang Huishe Tang Wuye Tang Tianran Tang Ruhui Tang Daoshu Tang Dayu Tang Daoxing Tang Tanzang Tang Weiyan Tang Ningben Tang Chongxin Tang Tancheng Tang Zhengong Tang Lingtuan Tang Yuanguan Tang Weize Tang Wudeng Tang Mingjue Tang Yuanxiu Tang Puyuan Tang Zhizang Tang Yuanzhi Tang Farong Tang Fachang Volume Seven Lineage Transmission Section Tang Chongyan Tang Haozhi Tang Zongmi Tang Chonggui Tang Jinzhi Tang Qian Tang Hengzheng Tang Puan Tang Shenjian Tang Zhiyuan Tang Lingyou Tang Xuanche Tang Xiyun Tang Huanzhong Tang Xuanjian Tang Zangyu Tang Congjian Tang Yixuan Tang Jianzong Tang Rizhao Tang Puhua Tang Liangjia Tang Zangguang Tang Daan Tang Huiji Tang Qingzhu Tang Quanhuo Tang Weijing Tang Xuantai Tang Xuanshao Tang Congshen Tang Huimu Tang Anyuan Tang Wenxi Tang Huanpu Tang Hongyin Tang Huigong Tang Daoying Tang Youyuan Tang Hengtong Tang Chunan Tang Yicun Volume
八 傳宗科 梁無作 梁師備 梁本仁 梁光仁 梁智閑 梁大同 梁本寂 梁存壽 梁師彥 梁居遁 唐休靜 唐惟勁 唐棲隱 唐慧棱 唐桂琛 唐如敏 唐道怤 晉善靜 晉師會 晉全付 晉靈照 晉智朗 漢行備 周文益 周慧明 周行因 宋彥求 宋道潛 宋從彥 宋紹巖 宋德韶 宋行滿 宋延壽 宋緣德 宋晤恩 宋義寂 宋永安 卷第九 施學 遺身科 晉僧群 宋曇稱 宋法進 宋僧富 宋法羽 宋慧紹 宋僧瑜 宋僧慶 宋慧益 宋曇弘 齊法光 齊法凝 周普圓 隋普濟 唐法曠 唐汾州亡名 唐會通 唐玄覽 唐束草師 唐無染 唐行明 周普靜 宋守賢 宋文輦 宋懷德 卷第十 施學 利物科 晉法相 晉慧力 宋慧受 宋僧洪 宋僧亮 宋法意 宋僧慧 宋僧瑾 梁慧開 梁僧護 梁法悅 周僧明 梁法京 隋通幽 隋慧達 隋智琳 唐住力 唐慧胄 唐慧住 唐道積 唐德美 唐曇獻 唐法誠 唐慧震 唐智通 唐慧云 唐法成 唐業方 唐慧云 唐崇業 唐玄覽 唐楚金 唐懷玉 唐明準 唐幽玄 唐寂然 唐法興 唐僧竭 唐曇休 唐智廣 唐慧聞 後唐貞峻 後唐智暉 周智
【現代漢語翻譯】 現代漢語譯本 八 傳宗科 梁無作 (Liang Wuzuo) 梁師備 (Liang Shibei) 梁本仁 (Liang Benren) 梁光仁 (Liang Guangren) 梁智閑 (Liang Zhixian) 梁大同 (Liang Datong) 梁本寂 (Liang Benji) 梁存壽 (Liang Cunshou) 梁師彥 (Liang Shiyan) 梁居遁 (Liang Judun) 唐休靜 (Tang Xiujing) 唐惟勁 (Tang Weijing) 唐棲隱 (Tang Qiyin) 唐慧棱 (Tang Huiling) 唐桂琛 (Tang Guichen) 唐如敏 (Tang Rumin) 唐道怤 (Tang Daofu) 晉善靜 (Jin Shanjing) 晉師會 (Jin Shihui) 晉全付 (Jin Quanfu) 晉靈照 (Jin Lingzhao) 晉智朗 (Jin Zhilang) 漢行備 (Han Xingbei) 周文益 (Zhou Wenyi) 周慧明 (Zhou Huiming) 周行因 (Zhou Xingyin) 宋彥求 (Song Yanqiu) 宋道潛 (Song Daoqian) 宋從彥 (Song Congyan) 宋紹巖 (Song Shaoyan) 宋德韶 (Song Deshao) 宋行滿 (Song Xingman) 宋延壽 (Song Yanshou) 宋緣德 (Song Yuande) 宋晤恩 (Song Wu'en) 宋義寂 (Song Yiji) 宋永安 (Song Yong'an) 卷第九 施學 遺身科 晉僧群 (Jin Sengqun) 宋曇稱 (Song Tancheng) 宋法進 (Song Fajin) 宋僧富 (Song Sengfu) 宋法羽 (Song Fayu) 宋慧紹 (Song Huishao) 宋僧瑜 (Song Sengyu) 宋僧慶 (Song Sengqing) 宋慧益 (Song Huiyi) 宋曇弘 (Song Tanhong) 齊法光 (Qi Faguang) 齊法凝 (Qi Fangning) 周普圓 (Zhou Puyuan) 隋普濟 (Sui Puji) 唐法曠 (Tang Fakuang) 唐汾州亡名 (Tang Fenzhou Wangming) 唐會通 (Tang Huitong) 唐玄覽 (Tang Xuanlan) 唐束草師 (Tang Shucaoshi) 唐無染 (Tang Wuran) 唐行明 (Tang Xingming) 周普靜 (Zhou Pujing) 宋守賢 (Song Shou Xian) 宋文輦 (Song Wennian) 宋懷德 (Song Huaide) 卷第十 施學 利物科 晉法相 (Jin Faxiang) 晉慧力 (Jin Huili) 宋慧受 (Song Huisou) 宋僧洪 (Song Senghong) 宋僧亮 (Song Sengliang) 宋法意 (Song Fayi) 宋僧慧 (Song Senghui) 宋僧瑾 (Song Sengjin) 梁慧開 (Liang Huikai) 梁僧護 (Liang Senghu) 梁法悅 (Liang Fayue) 周僧明 (Zhou Sengming) 梁法京 (Liang Fajing) 隋通幽 (Sui Tongyou) 隋慧達 (Sui Huida) 隋智琳 (Sui Zhilin) 唐住力 (Tang Zhuli) 唐慧胄 (Tang Huizhou) 唐慧住 (Tang Zhuzhu) 唐道積 (Tang Daoji) 唐德美 (Tang Demei) 唐曇獻 (Tang Tanxian) 唐法誠 (Tang Facheng) 唐慧震 (Tang Huizhen) 唐智通 (Tang Zhitong) 唐慧云 (Tang Huiyun) 唐法成 (Tang Facheng) 唐業方 (Tang Yefang) 唐慧云 (Tang Huiyun) 唐崇業 (Tang Chongye) 唐玄覽 (Tang Xuanlan) 唐楚金 (Tang Chujin) 唐懷玉 (Tang Huaiyu) 唐明準 (Tang Mingzhun) 唐幽玄 (Tang Youxuan) 唐寂然 (Tang Jiran) 唐法興 (Tang Faxing) 唐僧竭 (Tang Sengjie) 唐曇休 (Tang Tanxiu) 唐智廣 (Tang Zhiguang) 唐慧聞 (Tang Huiwen) 後唐貞峻 (Hou Tang Zhenjun) 後唐智暉 (Hou Tang Zhihui) 周智 (Zhou Zhi)
【English Translation】 English version Eight Lineage Transmission Section Liang Wuzuo (Liang Wuzuo) Liang Shibei (Liang Shibei) Liang Benren (Liang Benren) Liang Guangren (Liang Guangren) Liang Zhixian (Liang Zhixian) Liang Datong (Liang Datong) Liang Benji (Liang Benji) Liang Cunshou (Liang Cunshou) Liang Shiyan (Liang Shiyan) Liang Judun (Liang Judun) Tang Xiujing (Tang Xiujing) Tang Weijing (Tang Weijing) Tang Qiyin (Tang Qiyin) Tang Huiling (Tang Huiling) Tang Guichen (Tang Guichen) Tang Rumin (Tang Rumin) Tang Daofu (Tang Daofu) Jin Shanjing (Jin Shanjing) Jin Shihui (Jin Shihui) Jin Quanfu (Jin Quanfu) Jin Lingzhao (Jin Lingzhao) Jin Zhilang (Jin Zhilang) Han Xingbei (Han Xingbei) Zhou Wenyi (Zhou Wenyi) Zhou Huiming (Zhou Huiming) Zhou Xingyin (Zhou Xingyin) Song Yanqiu (Song Yanqiu) Song Daoqian (Song Daoqian) Song Congyan (Song Congyan) Song Shaoyan (Song Shaoyan) Song Deshao (Song Deshao) Song Xingman (Song Xingman) Song Yanshou (Song Yanshou) Song Yuande (Song Yuande) Song Wu'en (Song Wu'en) Song Yiji (Song Yiji) Song Yong'an (Song Yong'an) Volume Nine Practice of Giving Self-Sacrifice Section Jin Sengqun (Jin Sengqun) Song Tancheng (Song Tancheng) Song Fajin (Song Fajin) Song Sengfu (Song Sengfu) Song Fayu (Song Fayu) Song Huishao (Song Huishao) Song Sengyu (Song Sengyu) Song Sengqing (Song Sengqing) Song Huiyi (Song Huiyi) Song Tanhong (Song Tanhong) Qi Faguang (Qi Faguang) Qi Fangning (Qi Fangning) Zhou Puyuan (Zhou Puyuan) Sui Puji (Sui Puji) Tang Fakuang (Tang Fakuang) Tang Fenzhou Wangming (Tang Fenzhou Wangming) Tang Huitong (Tang Huitong) Tang Xuanlan (Tang Xuanlan) Tang Shucaoshi (Tang Shucaoshi) Tang Wuran (Tang Wuran) Tang Xingming (Tang Xingming) Zhou Pujing (Zhou Pujing) Song Shou Xian (Song Shou Xian) Song Wennian (Song Wennian) Song Huaide (Song Huaide) Volume Ten Practice of Giving Benefiting Beings Section Jin Faxiang (Jin Faxiang) Jin Huili (Jin Huili) Song Huisou (Song Huisou) Song Senghong (Song Senghong) Song Sengliang (Song Sengliang) Song Fayi (Song Fayi) Song Senghui (Song Senghui) Song Sengjin (Song Sengjin) Liang Huikai (Liang Huikai) Liang Senghu (Liang Senghu) Liang Fayue (Liang Fayue) Zhou Sengming (Zhou Sengming) Liang Fajing (Liang Fajing) Sui Tongyou (Sui Tongyou) Sui Huida (Sui Huida) Sui Zhilin (Sui Zhilin) Tang Zhuli (Tang Zhuli) Tang Huizhou (Tang Huizhou) Tang Zhuzhu (Tang Zhuzhu) Tang Daoji (Tang Daoji) Tang Demei (Tang Demei) Tang Tanxian (Tang Tanxian) Tang Facheng (Tang Facheng) Tang Huizhen (Tang Huizhen) Tang Zhitong (Tang Zhitong) Tang Huiyun (Tang Huiyun) Tang Facheng (Tang Facheng) Tang Yefang (Tang Yefang) Tang Huiyun (Tang Huiyun) Tang Chongye (Tang Chongye) Tang Xuanlan (Tang Xuanlan) Tang Chujin (Tang Chujin) Tang Huaiyu (Tang Huaiyu) Tang Mingzhun (Tang Mingzhun) Tang Youxuan (Tang Youxuan) Tang Jiran (Tang Jiran) Tang Faxing (Tang Faxing) Tang Sengjie (Tang Sengjie) Tang Tanxiu (Tang Tanxiu) Tang Zhiguang (Tang Zhiguang) Tang Huiwen (Tang Huiwen) Hou Tang Zhenjun (Hou Tang Zhenjun) Hou Tang Zhihui (Hou Tang Zhihui) Zhou Zhi (Zhou Zhi)
江 宋常覺 卷第十一 戒學 弘法科 晉支道林 晉竺道潛 晉竺僧敷 晉道整 晉道安 晉法汰 晉法遇 晉僧[((素-糸)力)/石] 晉曇摩流支 晉道融 晉卑摩羅叉 晉僧睿 晉僧肇 晉慧遠 晉道恒 宋法顯 宋曇無竭 宋慧猷 宋竺道生 宋慧睿 宋曇摩密多 宋智猛 宋慧嚴 宋僧業 宋僧導 宋慧詢 宋求那䟦陀羅 宋僧璩 卷第十二 弘法科 齊法穎 齊玄暢 齊志道 齊僧遠 齊智林 齊法瑗 齊法悟 齊僧審 齊法琳 齊法[鬳蟲] 齊智稱 梁僧祐 梁法超 梁道禪 梁法雲 梁僧旻 梁慧約 魏法建 魏曇鸞 齊僧范 周亡名 周僧瑋 後梁法常 陳曇瑗 陳慧布 陳智文 卷第十三 弘法科 隋曇延 隋靈藏 隋道正 隋信行 隋曇崇 隋道成 隋智舜 隋法純 隋真觀 隋玄鏡 隋覺朗 隋靈𥙿 隋智脫 隋僧善 隋僧照 隋僧粲 隋洪遵 隋法進 隋真慧 卷第十四 弘法科 唐僧晃 唐吉藏 唐智藏 唐法素 唐慧齡 唐普濟 唐智滿 唐道暀 唐僧邕 唐道哲 唐善慧 唐道岳 唐玄琬 唐志超 唐靜琳 唐曇韻 唐慧進 唐靖邁 唐曇光 唐復禮 唐懷素 唐愛同 唐
【現代漢語翻譯】 現代漢語譯本 江 宋常覺 卷第十一 戒學 弘法科 晉 支道林 晉 竺道潛 晉 竺僧敷 晉 道整 晉 道安 晉 法汰 晉 法遇 晉 僧[((素-糸)力)/石] 晉 曇摩流支 (Dharmaruci) 晉 道融 晉 卑摩羅叉 (Vimalaksa) 晉 僧睿 晉 僧肇 晉 慧遠 晉 道恒 宋 法顯 (Faxian) 宋 曇無竭 (Dharmakshema) 宋 慧猷 宋 竺道生 宋 慧睿 宋 曇摩密多 (Dharmamitra) 宋 智猛 宋 慧嚴 宋 僧業 宋 僧導 宋 慧詢 宋 求那䟦陀羅 (Gunabhadra) 宋 僧璩 卷第十二 弘法科 齊 法穎 齊 玄暢 齊 志道 齊 僧遠 齊 智林 齊 法瑗 齊 法悟 齊 僧審 齊 法琳 齊 法[鬳蟲] 齊 智稱 梁 僧祐 梁 法超 梁 道禪 梁 法雲 梁 僧旻 梁 慧約 魏 法建 魏 曇鸞 齊 僧范 周 亡名 周 僧瑋 後梁 法常 陳 曇瑗 陳 慧布 陳 智文 卷第十三 弘法科 隋 曇延 隋 靈藏 隋 道正 隋 信行 隋 曇崇 隋 道成 隋 智舜 隋 法純 隋 真觀 隋 玄鏡 隋 覺朗 隋 靈𥙿 隋 智脫 隋 僧善 隋 僧照 隋 僧粲 隋 洪遵 隋 法進 隋 真慧 卷第十四 弘法科 唐 僧晃 唐 吉藏 (Jizang) 唐 智藏 唐 法素 唐 慧齡 唐 普濟 唐 智滿 唐 道暀 唐 僧邕 唐 道哲 唐 善慧 唐 道岳 唐 玄琬 唐 志超 唐 靜琳 唐 曇韻 唐 慧進 唐 靖邁 唐 曇光 唐 復禮 唐 懷素 唐 愛同
【English Translation】 English version Jiang Song Changjue Chapter 11 Precept Studies Propagation of Dharma Section Jin Zhidolin Jin Zhu Daoqian Jin Zhu Sengfu Jin Daozheng Jin Daoan Jin Fatai Jin Fayu Jin Seng[((素-糸)力)/石] Jin Dharmaruci (Tánmóliúzhī) Jin Daorong Jin Vimalaksa (Bīmóluóchā) Jin Sengrui Jin Sengzhao Jin Huiyuan Jin Daoheng Song Faxian Song Dharmakshema (Tánwújié) Song Huiyou Song Zhu Daosheng Song Huirui Song Dharmamitra (Tánmómìduō) Song Zhimeng Song Huiyan Song Sengye Song Sengdao Song Huixun Song Gunabhadra (Qiúnàbátuóluó) Song Sengqu Chapter 12 Propagation of Dharma Section Qi Faying Qi Xuanchang Qi Zhidao Qi Sengyuan Qi Zhilin Qi Fayuan Qi Fawu Qi Sengshen Qi Falin Qi Fa[鬳蟲] Qi Zhicheng Liang Sengyou Liang Fachao Liang Daochan Liang Fayun Liang Sengmin Liang Huiyue Wei Fajian Wei Tanluan Qi Sengfan Zhou (No name recorded) Zhou Sengwei Later Liang Fachang Chen Tanyuan Chen Huibu Chen Zhiwen Chapter 13 Propagation of Dharma Section Sui Tanyan Sui Lingcang Sui Daozheng Sui Xingxin Sui Tanchong Sui Daocheng Sui Zhishun Sui Fachun Sui Zhenguan Sui Xuanjing Sui Juelang Sui Ling𥙿 Sui Zhituo Sui Sengshan Sui Sengzhao Sui Sengcan Sui Hongzun Sui Fajin Sui Zhenhui Chapter 14 Propagation of Dharma Section Tang Senghuang Tang Jizang (Jízàng) Tang Zhicang Tang Fasu Tang Huiling Tang Puji Tang Zhiman Tang Daowang Tang Sengyong Tang Daozhe Tang Shanhui Tang Daoyue Tang Xuanwan Tang Zhichao Tang Jinglin Tang Tanyun Tang Huijin Tang Jingmai Tang Tanguang Tang Fuli Tang Huaisu Tang Aitong
道亮 唐秀公律師 唐德感 唐道氤 唐光儀 唐玄儼 唐慧日 唐法慎 唐道綽 唐鑑真 唐惟愨 唐守直 唐圓照 唐辨才 唐慧明 唐道遵 唐摩馱都 唐道澄 唐大光 唐慧琳 唐端甫 唐知玄 梁智宣 晉光嗣 晉景超 晉志通 晉道舟 晉遵誨 周道丕 卷第十五 戒學 護教科 齊僧鐘 齊道盛 魏曇最 魏曇臻 齊曇顯 周道安 周僧勉 周靜藹 隋僧猛 隋智炫 隋慧遠 隋普濟 隋法充 隋慧重 隋慧覺 隋靜端 隋大志 隋彥琮 隋𩇕淵 隋靜玄 卷第十六 護教科 唐智詵 唐普曠 唐曇選 唐法通 唐法藏 唐明瞻 唐慧乘 唐寶瓊 唐僧鳳 唐慧凈 唐慧琎 唐智實 唐法琳 唐慧滿 唐道積 唐法常 唐慧立 唐義褒 唐威秀 唐明導 唐法沖 唐法明 唐利涉 唐神悟 唐乘如 唐法真 唐常達 卷第十七 忍辱學 攝念科 晉帛遠 晉康法朗 晉道寶 晉於法蘭 晉竺法崇 晉法和 晉曇邕 宋法成 宋慧果 宋僧隱 宋慧斌 宋慧亮 宋僧鏡 宋超進 宋法瑤 齊僧宗 梁僧林 梁尚圓 梁道珍 魏道辨 齊慧嵩 齊道紀 周衛元嵩 後梁法懔 後梁法忍 陳智遠 陳慧峰 隋慧𠷐
【現代漢語翻譯】 現代漢語譯本 道亮，唐秀公律師 唐德感，唐道氤，唐光儀 唐玄儼，唐慧日，唐法慎 唐道綽，唐鑑真，唐惟愨 唐守直，唐圓照，唐辨才 唐慧明，唐道遵，唐摩馱都（名稱） 唐道澄，唐大光，唐慧琳 唐端甫，唐知玄，梁智宣 晉光嗣，晉景超，晉志通 晉道舟，晉遵誨，周道丕 卷第十五 戒學 護教科 齊僧鐘，齊道盛，魏曇最 魏曇臻，齊曇顯，周道安 周僧勉，周靜藹，隋僧猛 隋智炫，隋慧遠，隋普濟 隋法充，隋慧重，隋慧覺 隋靜端，隋大志，隋彥琮 隋𩇕淵，隋靜玄 卷第十六 護教科 唐智詵，唐普曠，唐曇選 唐法通，唐法藏，唐明瞻 唐慧乘，唐寶瓊，唐僧鳳 唐慧凈，唐慧琎，唐智實 唐法琳，唐慧滿，唐道積 唐法常，唐慧立，唐義褒 唐威秀，唐明導，唐法沖 唐法明，唐利涉，唐神悟 唐乘如，唐法真，唐常達 卷第十七 忍辱學 攝念科 晉帛遠，晉康法朗，晉道寶 晉於法蘭，晉竺法崇，晉法和 晉曇邕，宋法成，宋慧果 宋僧隱，宋慧斌，宋慧亮 宋僧鏡，宋超進，宋法瑤 齊僧宗，梁僧林，梁尚圓 梁道珍，魏道辨，齊慧嵩 齊道紀，周衛元嵩，後梁法懔 後梁法忍，陳智遠，陳慧峰 隋慧𠷐
【English Translation】 English version Dao Liang, Tang Xiugong Lawyer Tang Degan, Tang Daoyin, Tang Guangyi Tang Xuanyan, Tang Huiri, Tang Fashen Tang Daochuo, Tang Jianzhen, Tang Wei Que Tang Shouzhi, Tang Yuanzhao, Tang Biancai Tang Huiming, Tang Daozun, Tang Motuodu (name) Tang Daocheng, Tang Daguang, Tang Huilin Tang Duanfu, Tang Zhixuan, Liang Zhixuan Jin Guangsi, Jin Jingchao, Jin Zhitong Jin Daozhou, Jin Zunhui, Zhou Daopi Volume 15 Precept Studies Protecting the Teachings Section Qi Sengzhong, Qi Daosheng, Wei Tanzui Wei Tanzhen, Qi Tanxian, Zhou Daoan Zhou Sengmian, Zhou Jingai, Sui Sengmeng Sui Zhixuan, Sui Huiyuan, Sui Puji Sui Fachong, Sui Huizhong, Sui Huijue Sui Jingduan, Sui Dazhi, Sui Yancong Sui Yuanyuan, Sui Jingxuan Volume 16 Protecting the Teachings Section Tang Zhishen, Tang Pukuang, Tang Tanxuan Tang Fatong, Tang Fazang, Tang Mingzhan Tang Huicheng, Tang Baoqiong, Tang Sengfeng Tang Huijing, Tang Huijin, Tang Zhishi Tang Falin, Tang Huiman, Tang Daoji Tang Fachang, Tang Huali, Tang Yibao Tang Weixiu, Tang Mingdao, Tang Fachong Tang Faming, Tang Lishe, Tang Shenwu Tang Chengru, Tang Fazhen, Tang Changda Volume 17 Patience Studies Mindfulness Section Jin Boyuan, Jin Kang Falang, Jin Daobao Jin Yu Falan, Jin Zhu Fachong, Jin Fahe Jin Tanyong, Song Facheng, Song Huiguo Song Sengyin, Song Huibin, Song Huiliang Song Sengjing, Song Chaojin, Song Fayao Qi Sengzong, Liang Senglin, Liang Shangyuan Liang Daozhen, Wei Daobian, Qi Huisong Qi Daoji, Zhou Wei Yuansong, Later Liang Falin Later Liang Faren, Chen Zhiyuan, Chen Huifeng Sui Huiyi
隋法性 隋寶積 隋道粲 隋智教 隋僧范 隋曇觀 隋靜凝 隋玄景 隋曇遷 隋凈辨 隋道判 隋羅云 隋法智 隋德山 隋法顯 隋明璨 隋僧蓋 隋道順 唐法應 唐紹阇梨 唐保恭 唐法祥 唐僧定 唐滿意 唐慧皓 卷第十八 攝念科 唐慧蕭 唐空藏 唐法護 唐慧斌 唐慧休 唐慧璧 唐寶相 唐道會 唐弘智 唐明隱 唐明解 唐神楷 唐詮律師 唐法玩 唐玄嶷 唐元崇 唐靈一 唐亡名 唐洪正 唐惟實 唐志鴻 唐嚴峻 唐志玄 唐慧靈 唐大義 唐清江 唐雄俊 唐潛真 唐神皓 唐靈徹 唐少康 唐上恒 唐清徹 唐惟則 唐慧琳 唐廣修 唐宗亮 唐文質 唐增忍 唐元表 唐愿誠 唐全玭 梁彥偁 梁國道者 梁齊已 唐從禮 唐無跡 唐誠慧 唐可週 唐辯光 晉自新 漢洪真 漢若虛 宋師律 宋守真 宋巖俊 卷第十九 忍辱學 持志科 晉支孝龍 晉康僧淵 晉竺法乘 晉竺僧度 晉慧持 晉慧永 宋道淵 宋道溫 宋道亮 宋智一 齊曇遷 齊法慧 梁僧喬 梁慧韶 梁慧皎 梁曇準 梁道宋 梁慧簡 梁道登 魏法貞 魏僧意 齊曇遵 齊曇衍 齊僧遠 齊曇隱 齊法上 陳
【現代漢語翻譯】 現代漢語譯本 隋 法性 (Fa Xing) 隋 寶積 (Bao Ji) 隋 道粲 (Dao Can) 隋 智教 (Zhi Jiao) 隋 僧范 (Seng Fan) 隋 曇觀 (Tan Guan) 隋 靜凝 (Jing Ning) 隋 玄景 (Xuan Jing) 隋 曇遷 (Tan Qian) 隋 凈辨 (Jing Bian) 隋 道判 (Dao Pan) 隋 羅云 (Luo Yun) 隋 法智 (Fa Zhi) 隋 德山 (De Shan) 隋 法顯 (Fa Xian) 隋 明璨 (Ming Can) 隋 僧蓋 (Seng Gai) 隋 道順 (Dao Shun) 唐 法應 (Fa Ying) 唐 紹阇梨 (Shao She Li) 唐 保恭 (Bao Gong) 唐 法祥 (Fa Xiang) 唐 僧定 (Seng Ding) 唐 滿意 (Man Yi) 唐 慧皓 (Hui Hao) 卷第十八 攝念科 唐 慧蕭 (Hui Xiao) 唐 空藏 (Kong Zang) 唐 法護 (Fa Hu) 唐 慧斌 (Hui Bin) 唐 慧休 (Hui Xiu) 唐 慧璧 (Hui Bi) 唐 寶相 (Bao Xiang) 唐 道會 (Dao Hui) 唐 弘智 (Hong Zhi) 唐 明隱 (Ming Yin) 唐 明解 (Ming Jie) 唐 神楷 (Shen Kai) 唐 詮律師 (Quan Lv Shi) 唐 法玩 (Fa Wan) 唐 玄嶷 (Xuan Yi) 唐 元崇 (Yuan Chong) 唐 靈一 (Ling Yi) 唐 亡名 (Wang Ming) 唐 洪正 (Hong Zheng) 唐 惟實 (Wei Shi) 唐 志鴻 (Zhi Hong) 唐 嚴峻 (Yan Jun) 唐 志玄 (Zhi Xuan) 唐 慧靈 (Hui Ling) 唐 大義 (Da Yi) 唐 清江 (Qing Jiang) 唐 雄俊 (Xiong Jun) 唐 潛真 (Qian Zhen) 唐 神皓 (Shen Hao) 唐 靈徹 (Ling Che) 唐 少康 (Shao Kang) 唐 上恒 (Shang Heng) 唐 清徹 (Qing Che) 唐 惟則 (Wei Ze) 唐 慧琳 (Hui Lin) 唐 廣修 (Guang Xiu) 唐 宗亮 (Zong Liang) 唐 文質 (Wen Zhi) 唐 增忍 (Zeng Ren) 唐 元表 (Yuan Biao) 唐 愿誠 (Yuan Cheng) 唐 全玭 (Quan Pi) 梁 彥偁 (Liang Yan Cheng) 梁 國道者 (Liang Guo Dao Zhe) 梁 齊已 (Liang Qi Yi) 唐 從禮 (Cong Li) 唐 無跡 (Wu Ji) 唐 誠慧 (Cheng Hui) 唐 可週 (Ke Zhou) 唐 辯光 (Bian Guang) 晉 自新 (Jin Zi Xin) 漢 洪真 (Han Hong Zhen) 漢 若虛 (Han Ruo Xu) 宋 師律 (Song Shi Lv) 宋 守真 (Shou Zhen) 宋 巖俊 (Yan Jun) 卷第十九 忍辱學 持志科 晉 支孝龍 (Zhi Xiao Long) 晉 康僧淵 (Kang Seng Yuan) 晉 竺法乘 (Zhu Fa Cheng) 晉 竺僧度 (Zhu Seng Du) 晉 慧持 (Hui Chi) 晉 慧永 (Hui Yong) 宋 道淵 (Dao Yuan) 宋 道溫 (Dao Wen) 宋 道亮 (Dao Liang) 宋 智一 (Zhi Yi) 齊 曇遷 (Qi Tan Qian) 齊 法慧 (Qi Fa Hui) 梁 僧喬 (Liang Seng Qiao) 梁 慧韶 (Liang Hui Shao) 梁 慧皎 (Liang Hui Jiao) 梁 曇準 (Liang Tan Zhun) 梁 道宋 (Liang Dao Song) 梁 慧簡 (Liang Hui Jian) 梁 道登 (Liang Dao Deng) 魏 法貞 (Wei Fa Zhen) 魏 僧意 (Wei Seng Yi) 齊 曇遵 (Qi Tan Zun) 齊 曇衍 (Qi Tan Yan) 齊 僧遠 (Qi Seng Yuan) 齊 曇隱 (Qi Tan Yin) 齊 法上 (Qi Fa Shang) 陳
【English Translation】 English version Sui Fa Xing (Dharma Nature) Sui Bao Ji (Precious Accumulation) Sui Dao Can (Way of Brilliance) Sui Zhi Jiao (Wisdom Teaching) Sui Seng Fan (Monk Model) Sui Tan Guan (Profound Observation) Sui Jing Ning (Quiet Concentration) Sui Xuan Jing (Dark Landscape) Sui Tan Qian (Profound Migration) Sui Jing Bian (Pure Eloquence) Sui Dao Pan (Way Judgment) Sui Luo Yun (Silk Cloud) Sui Fa Zhi (Dharma Wisdom) Sui De Shan (Virtue Mountain) Sui Fa Xian (Dharma Manifestation) Sui Ming Can (Bright Brilliance) Sui Seng Gai (Monk Cover) Sui Dao Shun (Way Obedience) Tang Fa Ying (Dharma Response) Tang Shao She Li (Shao Acarya) Tang Bao Gong (Protect Respect) Tang Fa Xiang (Dharma Auspiciousness) Tang Seng Ding (Monk Stability) Tang Man Yi (Full Satisfaction) Tang Hui Hao (Wisdom Bright) Chapter 18 Section on Gathering Thoughts Tang Hui Xiao (Wisdom Solemn) Tang Kong Zang (Empty Treasury) Tang Fa Hu (Dharma Protection) Tang Hui Bin (Wisdom Refined) Tang Hui Xiu (Wisdom Rest) Tang Hui Bi (Wisdom Jade) Tang Bao Xiang (Precious Appearance) Tang Dao Hui (Way Meeting) Tang Hong Zhi (Vast Wisdom) Tang Ming Yin (Bright Hidden) Tang Ming Jie (Bright Understanding) Tang Shen Kai (Divine Model) Tang Quan Lv Shi (Quan Vinaya Master) Tang Fa Wan (Dharma Play) Tang Xuan Yi (Dark Prominence) Tang Yuan Chong (Original Esteem) Tang Ling Yi (Numinous One) Tang Wang Ming (Lost Name) Tang Hong Zheng (Vast Correct) Tang Wei Shi (Only Truth) Tang Zhi Hong (Will Vast) Tang Yan Jun (Stern Strict) Tang Zhi Xuan (Will Profound) Tang Hui Ling (Wisdom Numinous) Tang Da Yi (Great Righteousness) Tang Qing Jiang (Clear River) Tang Xiong Jun (Heroic Handsome) Tang Qian Zhen (Hidden Truth) Tang Shen Hao (Divine Bright) Tang Ling Che (Numinous Thorough) Tang Shao Kang (Little Ease) Tang Shang Heng (Upper Constant) Tang Qing Che (Clear Thorough) Tang Wei Ze (Only Rule) Tang Hui Lin (Wisdom Forest) Tang Guang Xiu (Broad Cultivation) Tang Zong Liang (Ancestral Bright) Tang Wen Zhi (Literary Quality) Tang Zeng Ren (Increase Patience) Tang Yuan Biao (Original Manifestation) Tang Yuan Cheng (Vow Sincere) Tang Quan Pi (Complete Pi) Liang Yan Cheng (Yan Cheng) Liang Guo Dao Zhe (Liang State Way Seeker) Liang Qi Yi (Qi Yi) Tang Cong Li (Following Ritual) Tang Wu Ji (No Trace) Tang Cheng Hui (Sincere Wisdom) Tang Ke Zhou (Possible Zhou) Tang Bian Guang (Eloquent Light) Jin Zi Xin (Self Renewal) Han Hong Zhen (Vast Truth) Han Ruo Xu (Like Emptiness) Song Shi Lv (Master Vinaya) Song Shou Zhen (Guard Truth) Song Yan Jun (Cliff Handsome) Chapter 19 The Study of Patience Section on Maintaining Resolve Jin Zhi Xiao Long (Zhi Xiao Long) Jin Kang Seng Yuan (Kang Seng Yuan) Jin Zhu Fa Cheng (Zhu Fa Cheng) Jin Zhu Seng Du (Zhu Seng Du) Jin Hui Chi (Wisdom Support) Jin Hui Yong (Wisdom Eternal) Song Dao Yuan (Way Source) Song Dao Wen (Way Warm) Song Dao Liang (Way Bright) Song Zhi Yi (Wisdom One) Qi Tan Qian (Tan Qian) Qi Fa Hui (Dharma Wisdom) Liang Seng Qiao (Seng Qiao) Liang Hui Shao (Wisdom Graceful) Liang Hui Jiao (Wisdom Bright) Liang Tan Zhun (Tan Zhun) Liang Dao Song (Way Song) Liang Hui Jian (Wisdom Simple) Liang Dao Deng (Way Ascend) Wei Fa Zhen (Dharma Chaste) Wei Seng Yi (Monk Intention) Qi Tan Zun (Tan Zun) Qi Tan Yan (Tan Yan) Qi Seng Yuan (Seng Yuan) Qi Tan Yin (Tan Yin) Qi Fa Shang (Dharma Upper) Chen
洪偃 陳慧明 陳法朗 隋法愿 隋法安 隋僧淵 隋僧世 隋富上 隋明芬 隋法韻 隋法順 隋明御 隋智果 隋靖嵩 隋慧瓚 隋慧常 隋慧辨 隋洪林 唐智周 唐智命 唐玄鑒 唐智保 唐慧頵(江夏李氏) 唐慧頵(清河張氏) 唐寶巖 唐慧持 唐道宗 唐智正 唐智㧞 唐玄續 唐行等 唐慧思 唐慧熙 唐三慧 唐神素 唐志寬 唐靈潤 唐元康 唐無礙 唐法琰 唐智凱 唐慧旻 卷第二十 持志科 唐法顯 唐慧明 唐道興 唐法朗 唐僧瑗 唐道英 唐慧警 唐玄奘 唐真法師 唐待駕 唐法炯 唐繼陀 唐義宣 唐含光 唐朗然 唐圓觀 唐如凈 唐惟忠 唐辨秀 唐無側 唐皎然 唐玄晏 唐難陀 唐云邃 唐真乘 唐曇清 唐清源 唐道標 唐法藏 唐慧照 唐文舉 唐懷信 唐定蘭 唐智頵 唐行嚴 唐常遇 唐高閑 唐全清 唐僧徹 唐文瓚 唐允文 唐鴻休 唐希圓 唐慧則 唐元慧 廣亡名 唐寶安 梁貫休 後唐貞辨 後唐可思 後唐鴻莒 晉息塵 唐道育 漢宗季 唐恒超 唐行瑤 唐光嶼 宋皓端 宋法圓 卷第二十一 精進學 義解科 晉於法開 晉于道䆳 晉僧光 晉竺僧
【現代漢語翻譯】 現代漢語譯本 洪偃 陳慧明、陳法朗、隋法愿 隋法安、隋僧淵、隋僧世 隋富上、隋明芬、隋法韻 隋法順、隋明御、隋智果 隋靖嵩、隋慧瓚、隋慧常 隋慧辨、隋洪林、唐智周 唐智命、唐玄鑒、唐智保 唐慧頵(江夏李氏)、唐慧頵(清河張氏)、唐寶巖 唐慧持、唐道宗、唐智正 唐智㧞、唐玄續、唐行等 唐慧思、唐慧熙、唐三慧 唐神素、唐志寬、唐靈潤 唐元康、唐無礙、唐法琰 唐智凱、唐慧旻 卷第二十 持志科 唐法顯、唐慧明、唐道興 唐法朗、唐僧瑗、唐道英 唐慧警、唐玄奘、唐真法師 唐待駕、唐法炯、唐繼陀 唐義宣、唐含光、唐朗然 唐圓觀、唐如凈、唐惟忠 唐辨秀、唐無側、唐皎然 唐玄晏、唐難陀、唐云邃 唐真乘、唐曇清、唐清源 唐道標、唐法藏、唐慧照 唐文舉、唐懷信、唐定蘭 唐智頵、唐行嚴、唐常遇 唐高閑、唐全清、唐僧徹 唐文瓚、唐允文、唐鴻休 唐希圓、唐慧則、唐元慧 廣亡名、唐寶安、梁貫休 後唐貞辨、後唐可思、後唐鴻莒 晉息塵、唐道育、漢宗季 唐恒超、唐行瑤、唐光嶼 宋皓端、宋法圓 卷第二十一 精進學 義解科 晉於法開、晉于道䆳、晉僧光 晉竺僧
【English Translation】 English version Hong Yan Chen Huiming, Chen Falang, Sui Fayuan Sui Fa'an, Sui Sengyuan, Sui Sengshi Sui Fushang, Sui Mingfen, Sui Fayun Sui Fashun, Sui Mingyu, Sui Zhiguo Sui Jingsong, Sui Huizan, Sui Huichang Sui Huibian, Sui Honglin, Tang Zhizhou Tang Zhiming, Tang Xuanjian, Tang Zhibao Tang Huiyun (Jiangxia Li Clan), Tang Huiyun (Qinghe Zhang Clan), Tang Baoyan Tang Huichi, Tang Daozong, Tang Zhizheng Tang Zhiba, Tang Xuanxu, Tang Xingdeng Tang Huisi, Tang Huixi, Tang Sanhui Tang Shens, Tang Zhikuan, Tang Lingrun Tang Yuankang, Tang Wu'ai, Tang Fayan Tang Zhikai, Tang Huimin Volume 20 Holding Aspirations Section Tang Faxian, Tang Huiming, Tang Daoxing Tang Falang, Tang Sengyuan, Tang Daoying Tang Huijing, Tang Xuanzang, Tang Zhenfashi (True Dharma Master) Tang Daijia, Tang Fajiong, Tang Jituo Tang Yixuan, Tang Hanguang, Tang Langran Tang Yuanguan, Tang Rujing, Tang Weizhong Tang Bianxiu, Tang Wuce, Tang Jiaoran Tang Xuanyan, Tang Nanduo, Tang YunSui Tang Zhencheng, Tang Tanqing, Tang Qingyuan Tang Daobiao, Tang Fazang, Tang Huizhao Tang Wenju, Tang Huaixin, Tang Dinglan Tang Zhiyun, Tang Xingyan, Tang Changyu Tang Gaoxian, Tang Quanqing, Tang Sengche Tang Wenzan, Tang Yunwen, Tang Hongxiu Tang Xiyuan, Tang Huize, Tang Yuanhui Guang Wuming (Broadly Nameless), Tang Bao'an, Liang Guanxiu Later Tang Zhenbian, Later Tang Kesi, Later Tang Hongju Jin Xichen, Tang Daoyu, Han Zongji Tang Hengchao, Tang Xingyao, Tang Guangyu Song Haoduan, Song Fayuan Volume 21 Diligent Study Exegesis Section Jin Yu Fakai, Jin Yu Daosun, Jin Sengguang Jin Zhu Seng
輔 晉竺法雅 晉曇徽 晉道立 晉竺道壹 晉曇影 晉道祖 宋慧觀 宋慧安 宋慧靜 宋僧苞 宋曇鑒 宋曇無成 宋僧含 宋僧弼 宋僧徹 宋慧靜 宋梵敏 宋道猛 宋道猷 宋慧通 宋僧柔 齊僧淵 齊道慧 齊弘充 齊僧慧 齊曇度 齊慧次 齊慧隆 齊慧基 齊法安 齊僧印 梁智秀 梁道超 梁慧琳 梁僧盛 梁僧韻 梁僧密 梁智欣 梁法護 梁智順 梁法通 梁保亮 梁僧詢 梁慧集 梁法全 梁曇裴 梁僧若 梁明徹 梁僧遷 梁法開 梁慧超 梁慧澄 魏道寵 齊慧順 齊道憑 齊靈詢 齊道慎 周慧善 周寶彖 周寶海 後梁僧遷 卷第二十二 義解科 陳慧勇 陳寶橘 陳警韶 陳安廩 陳慧榮 隋慧弼 隋慧哲 隋智方 隋慧隆 隋智隱 隋法朗 隋法瓚 隋寶儒 隋慧最 隋慧暢 隋明誕 隋道端 隋寶憲 隋僧昕 隋智揆 隋寶安 隋寶巖 隋道生 隋辯寂 隋法楷 隋能智 隋道嵩 隋慧藏 隋道莊 隋法澄 隋法論 隋僧曇 隋智炬 隋辯義 隋慧海 隋明舜 隋法彥 隋道密 隋智聚 隋凈愿 隋志念 隋智凝 隋法總 隋慧曠 隋童真 隋智梵 隋智潤 隋凈業 隋敬脫 隋僧朗 隋
本濟 隋智光 隋曇遂 卷第二十三 義解科 唐曇良 唐智嶷 唐靈璨 唐海順 唐智琚 唐曇瑎 唐法侃 唐善胄 唐慧覺 唐道顏 唐寶襲 唐慧遷 唐道慶 唐靜藏 唐普明 唐法周 唐慧誕 唐辯相 唐道杰 唐功迥 唐神迥 唐智琰 唐法礪 唐道基 唐智徽 唐法恭 唐神照 唐玄會 唐僧辯 唐道亮 唐道洪 唐道因 唐普光 唐道世 唐法寶 唐道光 唐會隱 周圓測 周嘉尚 周彥悰 周義忠 周慧沼 周宗哲 唐浮丘 唐道成 唐恒景 唐智升 唐圓暉 唐玄逸 唐靈㟧 唐法海 唐慧苑 唐神迥 唐崇政 唐良賁 唐省躬 唐神清 唐乘恩 唐丹甫 唐慧普 唐玄暢 唐玄約 梁彥暉 梁從審 後唐虛受 後唐景霄 後唐貞誨 後唐歸嶼 後唐令諲 漢僧照 漢巨岷 漢從隱 漢夢江 漢希覺 周智詮 周澄楚 宋傳章 宋繼倫 宋義楚 宋義莊 宋普勝 卷第二十四 精進學 感通科 晉安慧則 晉竺法義 晉帛法橋 晉曇翼 晉曇戒 晉僧濟 晉竺曇猷 晉竺慧達 晉法安 晉帛僧光 晉法曠 晉曇邃 晉支曇蘭 宋慧義 宋僧詮 宋曇諦 宋凈度 宋道冏 宋曇翼 宋道汪 宋法愍 齊法度
【現代漢語翻譯】 現代漢語譯本 本濟 隋智光（Sui Zhiguang） 隋曇遂（Sui Tansui） 卷第二十三 義解科 唐曇良（Tang Tanliang） 唐智嶷（Tang Zhiyi） 唐靈璨（Tang Lingcan） 唐海順（Tang Haishun） 唐智琚（Tang Zhiju） 唐曇瑎（Tang Tanxie） 唐法侃（Tang Fakan） 唐善胄（Tang Shanzhou） 唐慧覺（Tang Huijue） 唐道顏（Tang Daoyan） 唐寶襲（Tang Baoxi） 唐慧遷（Tang Huiqian） 唐道慶（Tang Daoqing） 唐靜藏（Tang Jingzang） 唐普明（Tang Puming） 唐法周（Tang Fazhou） 唐慧誕（Tang Huidan） 唐辯相（Tang Bianxiang） 唐道杰（Tang Daojie） 唐功迥（Tang Gongjiong） 唐神迥（Tang Shenjiong） 唐智琰（Tang Zhiyan） 唐法礪（Tang Fali） 唐道基（Tang Daoji） 唐智徽（Tang Zhihui） 唐法恭（Tang Fagong） 唐神照（Tang Shenzhao） 唐玄會（Tang Xuanhui） 唐僧辯（Tang Sengbian） 唐道亮（Tang Daoliang） 唐道洪（Tang Daohong） 唐道因（Tang Daoyin） 唐普光（Tang Puguang） 唐道世（Tang Daoshi） 唐法寶（Tang Fabao） 唐道光（Tang Daoguang） 唐會隱（Tang Huiyin） 周圓測（Zhou Yuanze） 周嘉尚（Zhou Jiashang） 周彥悰（Zhou Yancong） 周義忠（Zhou Yizhong） 周慧沼（Zhou Huizhao） 周宗哲（Zhou Zongzhe） 唐浮丘（Tang Fuqiu） 唐道成（Tang Daocheng） 唐恒景（Tang Hengjing） 唐智升（Tang Zhisheng） 唐圓暉（Tang Yuanhui） 唐玄逸（Tang Xuanyi） 唐靈㟧（Tang Lingyi） 唐法海（Tang Fahai） 唐慧苑（Tang Huiyuan） 唐神迥（Tang Shenjiong） 唐崇政（Tang Chongzheng） 唐良賁（Tang Liangben） 唐省躬（Tang Xinggong） 唐神清（Tang Shenqing） 唐乘恩（Tang Chengen） 唐丹甫（Tang Danfu） 唐慧普（Tang Huipu） 唐玄暢（Tang Xuanchang） 唐玄約（Tang Xuanyue） 梁彥暉（Liang Yanhui） 梁從審（Liang Congshen） 後唐虛受（Hou Tang Xushou） 後唐景霄（Hou Tang Jingxiao） 後唐貞誨（Hou Tang Zhenhui） 後唐歸嶼（Hou Tang Guiyu） 後唐令諲（Hou Tang Lingyin） 漢僧照（Han Sengzhao） 漢巨岷（Han Jumin） 漢從隱（Han Congyin） 漢夢江（Han Mengjiang） 漢希覺（Han Xijue） 周智詮（Zhou Zhiquan） 周澄楚（Zhou Chengchu） 宋傳章（Song Chuanzhang） 宋繼倫（Song Jilun） 宋義楚（Song Yichu） 宋義莊（Song Yizhuang） 宋普勝（Song Pusheng） 卷第二十四 精進學 感通科 晉安慧則（Jin An Huize） 晉竺法義（Jin Zhu Fayi） 晉帛法橋（Jin Bo Faqiao） 晉曇翼（Jin Tanyi） 晉曇戒（Jin Tanjie） 晉僧濟（Jin Sengji） 晉竺曇猷（Jin Zhu Tanyou） 晉竺慧達（Jin Zhu Huida） 晉法安（Jin Fa'an） 晉帛僧光（Jin Bo Sengguang） 晉法曠（Jin Fakuan） 晉曇邃（Jin Tansui） 晉支曇蘭（Jin Zhi Tanlan） 宋慧義（Song Huiyi） 宋僧詮（Song Sengquan） 宋曇諦（Song Tandi） 宋凈度（Song Jingdu） 宋道冏（Song Daojiong） 宋曇翼（Song Tanyi） 宋道汪（Song Daowang） 宋法愍（Song Famin） 齊法度（Qi Fadu）
【English Translation】 English version Ben Ji Sui Zhiguang, Sui Tansui Volume 23 Exegesis Section Tang Tanliang, Tang Zhiyi, Tang Lingcan Tang Haishun, Tang Zhiju, Tang Tanxie Tang Fakan, Tang Shanzhou, Tang Huijue Tang Daoyan, Tang Baoxi, Tang Huiqian Tang Daoqing, Tang Jingzang, Tang Puming Tang Fazhou, Tang Huidan, Tang Bianxiang Tang Daojie, Tang Gongjiong, Tang Shenjiong Tang Zhiyan, Tang Fali, Tang Daoji Tang Zhihui, Tang Fagong, Tang Shenzhao Tang Xuanhui, Tang Sengbian, Tang Daoliang Tang Daohong, Tang Daoyin, Tang Puguang Tang Daoshi, Tang Fabao, Tang Daoguang Tang Huiyin, Zhou Yuanze, Zhou Jiashang Zhou Yancong, Zhou Yizhong, Zhou Huizhao Zhou Zongzhe, Tang Fuqiu, Tang Daocheng Tang Hengjing, Tang Zhisheng, Tang Yuanhui Tang Xuanyi, Tang Lingyi, Tang Fahai Tang Huiyuan, Tang Shenjiong, Tang Chongzheng Tang Liangben, Tang Xinggong, Tang Shenqing Tang Chengen, Tang Danfu, Tang Huipu Tang Xuanchang, Tang Xuanyue, Liang Yanhui Liang Congshen, Hou Tang Xushou, Hou Tang Jingxiao Hou Tang Zhenhui, Hou Tang Guiyu, Hou Tang Lingyin Han Sengzhao, Han Jumin, Han Congyin Han Mengjiang, Han Xijue, Zhou Zhiquan Zhou Chengchu, Song Chuanzhang, Song Jilun Song Yichu, Song Yizhuang, Song Pusheng Volume 24 Diligence in Learning Response Section Jin An Huize, Jin Zhu Fayi, Jin Bo Faqiao Jin Tanyi, Jin Tanjie, Jin Sengji Jin Zhu Tanyou, Jin Zhu Huida, Jin Fa'an Jin Bo Sengguang, Jin Fakuan, Jin Tansui Jin Zhi Tanlan, Song Huiyi, Song Sengquan Song Tandi, Song Jingdu, Song Daojiong Song Tanyi, Song Daowang, Song Famin Qi Fadu
齊弘明 齊曇超 齊慧敬 梁法寵 梁慧超 梁僧融 魏超達 魏道泰 魏法力 魏僧朗 魏僧照 魏乘禪師 魏慧凝 齊真玉 齊僧達 齊圓通 齊道豐 齊慧寶 齊僧云 齊僧安 周僧妙 周慧瑱 後梁道穆 隋曇詢 隋洪獻 隋法慶 隋慧云 隋慧恭 隋道幽 隋慧歡 隋慧海 隋智通 隋靈干 隋行堅 隋法泰 卷第二十五 感通科 唐道宗 唐林生 唐法通 唐慧因 唐遺俗 唐玄秀 唐圓光 唐明凈 唐法喜 唐智興 唐道昂 唐洪滿 唐慧聦 唐曇藏 唐帝示階 唐道愻 唐僧明 唐曇榮 唐瑜 唐慧棱 唐慧眺 唐法敏 唐世瑜 唐慧璇 唐智聦 唐僧徹 唐慧祥 唐云睿 唐明度 度僧倫 卷第二十六 感通科 唐明浚 唐慧悟 唐解脫 唐靜之 唐智勤 唐智顯 唐法聦 唐明慧 唐員相 唐清虛 唐岸禪師 唐禮宗 唐華嚴和尚 唐文照 唐道鑒 唐法江 唐守如 唐法秀 唐慧符 唐處寂 唐德秀 唐僧云 唐慧秀 唐懷道 唐寶達 唐元皎 唐懷一 唐子鄰 唐玄宗 廣大川 唐懷感 唐法詵 唐齊翰 唐法照 唐道義 唐三刀 唐智鐙 唐普明 唐自覺 唐西域亡名 唐無著 唐法照 唐守素 唐
【現代漢語翻譯】 現代漢語譯本： 齊弘明，齊曇超，齊慧敬，梁法寵，梁慧超，梁僧融，魏超達，魏道泰，魏法力，魏僧朗，魏僧照，魏乘禪師，魏慧凝，齊真玉，齊僧達，齊圓通，齊道豐，齊慧寶，齊僧云，齊僧安，周僧妙，周慧瑱，後梁道穆，隋曇詢，隋洪獻，隋法慶，隋慧云，隋慧恭，隋道幽，隋慧歡，隋慧海，隋智通，隋靈干，隋行堅，隋法泰。 卷第二十五 感通科 唐道宗，唐林生，唐法通，唐慧因，唐遺俗，唐玄秀，唐圓光，唐明凈，唐法喜，唐智興，唐道昂，唐洪滿，唐慧聦，唐曇藏，唐帝示階，唐道愻，唐僧明，唐曇榮，唐瑜，唐慧棱，唐慧眺，唐法敏，唐世瑜，唐慧璇，唐智聦，唐僧徹，唐慧祥，唐云睿，唐明度，度僧倫。 卷第二十六 感通科 唐明浚，唐慧悟，唐解脫，唐靜之，唐智勤，唐智顯，唐法聦，唐明慧，唐員相，唐清虛，唐岸禪師，唐禮宗，唐華嚴和尚，唐文照，唐道鑒，唐法江，唐守如，唐法秀，唐慧符，唐處寂，唐德秀，唐僧云，唐慧秀，唐懷道，唐寶達，唐元皎，唐懷一，唐子鄰，唐玄宗，廣大川，唐懷感，唐法詵，唐齊翰，唐法照，唐道義，唐三刀，唐智鐙，唐普明，唐自覺，唐西域亡名，唐無著，唐法照，唐守素。
【English Translation】 English version: Qi Hongming, Qi Tanchao, Qi Huijing, Liang Fachong, Liang Huichao, Liang Sengrong, Wei Chaoda, Wei Daotai, Wei Fali, Wei Senglang, Wei Sengzhao, Wei Cheng Chanshi (Wei Cheng Zen Master), Wei Huining, Qi Zhenyu, Qi Sengda, Qi Yuantong, Qi Daofeng, Qi Huibao, Qi Sengyun, Qi Sengan, Zhou Sengmiao, Zhou Huitian, Houliang Daomu, Sui Tanxun, Sui Hongxian, Sui Faqing, Sui Huiyun, Sui Huigong, Sui Daoyou, Sui Huihuan, Sui Huihai, Sui Zhitong, Sui Linggan, Sui Xingjian, Sui Fatai. Volume 25 Gantong Section (Section on Miraculous Responses) Tang Daozong, Tang Linsheng, Tang Fatong, Tang Huiyin, Tang Yisu, Tang Xuanxiu, Tang Yuanguang, Tang Mingjing, Tang Faxi, Tang Zhixing, Tang Daoang, Tang Hongman, Tang Huicong, Tang Tanzang, Tang Dishijie, Tang Daoxun, Tang Sengming, Tang Tanrong, Tang Yu, Tang Huiling, Tang Huitiao, Tang Famin, Tang Shiyu, Tang Huixuan, Tang Zhicong, Tang Sengche, Tang Huixiang, Tang Yunrui, Tang Mingdu, Du Senglun. Volume 26 Gantong Section (Section on Miraculous Responses) Tang Mingjun, Tang Huiwu, Tang Jietuo, Tang Jingzhi, Tang Zhiqin, Tang Zhixian, Tang Facong, Tang Minghui, Tang Yuanxiang, Tang Qingxu, Tang An Chanshi (Tang An Zen Master), Tang Lizong, Tang Huayan Heshang (Tang Huayan Monk), Tang Wenzhao, Tang Daojian, Tang Fajiang, Tang Shouru, Tang Faxiu, Tang Huifu, Tang Chuji, Tang Dexiu, Tang Sengyun, Tang Huixiu, Tang Huaidao, Tang Baoda, Tang Yuanjiao, Tang Huaiyi, Tang Zilin, Tang Xuanzong, Guangdachuan, Tang Huaigan, Tang Fashen, Tang Qihan, Tang Fazhao, Tang Daoyi, Tang Sandao, Tang Zhideng, Tang Puming, Tang Zijue, Tang Xiyu Wangming (Tang Western Regions Unknown Name), Tang Wuzhuo, Tang Fazhao, Tang Shousu.
會宗 唐鑒空 唐定光 唐法相 唐法正 唐東京容僧 唐鑒源 唐惟忠 唐靈幽 唐惟恭 唐遂端 唐智辯 唐𡩋師 唐法藏 唐神智 梁鴻楚 晉法本 卷第二十七 定學 證悟科 晉竺僧顯 晉竺法慧 晉慧元 晉慧嵬 晉賢護 晉法緒 宋僧伽達多 宋玄高 宋僧周 宋慧通 宋法期 宋慧安 宋道法 宋普恒 齊阿那摩 梁植相 梁慧勝 魏志湛 魏佛陀 魏慧達 齊僧稠 周僧崖 周猷禪師 後梁僧景 隋慧意 隋道舜 隋道仙 隋慧巖 隋慧越 隋慧侃 卷第二十八 證悟科 唐慧超 唐慧超 唐曇倫 唐道休 唐道英 唐慧顯 唐慧方 唐通達 唐法空 唐玄爽 唐慧仙 唐僧炫 唐善伏 唐元曉 唐僧藏 唐正壽 唐神鼎 唐慧朗 唐真表 唐懷玉 唐子瑀 唐大行 唐安靜 唐明瓚 唐懷空 唐無漏 唐廣陵大師 唐神會 唐道齊 唐代病師 唐梁山寺亡名 唐文爽 唐本凈 唐清觀 唐永安 唐元表 唐頭陀 唐祝融禪師 後唐全宰 漢狂僧 漢潭州亡名 宋王羅漢 宋宗合 宋道固 宋師蘊 宋曠師 卷第二十九 定學 神化科 晉僧朗 晉犍陀勒 晉訶羅端 晉竺佛圖澄 晉單道開 晉竺佛調
【現代漢語翻譯】 現代漢語譯本 會宗 唐鑒空 唐定光 唐法相 唐法正 唐東京容僧 唐鑒源 唐惟忠 唐靈幽 唐惟恭 唐遂端 唐智辯 唐𡩋師 唐法藏 唐神智 梁鴻楚 晉法本 卷第二十七 定學 證悟科 晉竺僧顯（Zhu Sengxian） 晉竺法慧（Zhu Fahui） 晉慧元（Huiyuan） 晉慧嵬（Huiwei） 晉賢護（Xianhu） 晉法緒（Faxu） 宋僧伽達多（Sengqiadaduo） 宋玄高（Xuangao） 宋僧周（Sengzhou） 宋慧通（Huitong） 宋法期（Faqi） 宋慧安（Huian） 宋道法（Daofa） 宋普恒（Puheng） 齊阿那摩（Anamo） 梁植相（Zhixiang） 梁慧勝（Huisheng） 魏志湛（Zhizhan） 魏佛陀（F陀） 魏慧達（Huida） 齊僧稠（Sengchou） 周僧崖（Sengyai） 周猷禪師（You Chanshi） 後梁僧景（Sengjing） 隋慧意（Huiyi） 隋道舜（Daoshun） 隋道仙（Daoxian） 隋慧巖（Huiyan） 隋慧越（Huiyue） 隋慧侃（Huikan） 卷第二十八 證悟科 唐慧超（Huichao） 唐慧超（Huichao） 唐曇倫（Tanlun） 唐道休（Daoxiu） 唐道英（Daoying） 唐慧顯（Huixian） 唐慧方（Huifang） 唐通達（Tongda） 唐法空（Fakong） 唐玄爽（Xuanshuang） 唐慧仙（Huixian） 唐僧炫（Sengxuan） 唐善伏（Shanfu） 唐元曉（Yuanxiao） 唐僧藏（Sengzang） 唐正壽（Zhengshou） 唐神鼎（Shending） 唐慧朗（Huilang） 唐真表（Zhenbiao） 唐懷玉（Huaiyu） 唐子瑀（Ziyu） 唐大行（Dahang） 唐安靜（Anjing） 唐明瓚（Mingzan） 唐懷空（Huaikong） 唐無漏（Wulou） 唐廣陵大師（Guangling Dashi） 唐神會（Shenhui） 唐道齊（Daoqi） 唐代病師（Daibing Shi） 唐梁山寺亡名（Liangshan Si Wangming） 唐文爽（Wenshuang） 唐本凈（Benjing） 唐清觀（Qingguan） 唐永安（Yongan） 唐元表（Yuanbiao） 唐頭陀（Toutuo） 唐祝融禪師（Zhurong Chanshi） 後唐全宰（Quanzai） 漢狂僧（Kuang Seng） 漢潭州亡名（Tanzhou Wangming） 宋王羅漢（Wang Luohan） 宋宗合（Zonghe） 宋道固（Daogu） 宋師蘊（Shiyun） 宋曠師（Kuang Shi） 卷第二十九 定學 神化科 晉僧朗（Senglang） 晉犍陀勒（Jiantuoluo） 晉訶羅端（Heluoduan） 晉竺佛圖澄（Zhu Futucheng） 晉單道開（Dan Daokai） 晉竺佛調（Zhu Futiao）
【English Translation】 English version Hui Zong (Assembly) Tang Jiankong Tang Dingguang, Tang Faxiang, Tang Fazheng Tang Dongjing Rongseng, Tang Jianyuan, Tang Weizhong Tang Lingyou, Tang Weigong, Tang Suiduan Tang Zhibian, Tang 𡩋 Shi, Tang Fazang Tang Shenzhi, Liang Hongchu, Jin Faben Volume 27 Concentration Study Realization Section Jin Zhu Sengxian, Jin Zhu Fahui, Jin Huiyuan Jin Huiwei, Jin Xianhu, Jin Faxu Song Sengqiadaduo, Song Xuangao, Song Sengzhou Song Huitong, Song Faqi, Song Huian Song Daofa, Song Puheng, Qi Anamo Liang Zhixiang, Liang Huisheng, Wei Zhizhan Wei F陀, Wei Huida, Qi Sengchou Zhou Sengyai, Zhou You Chanshi, Later Liang Sengjing Sui Huiyi, Sui Daoshun, Sui Daoxian Sui Huiyan, Sui Huiyue, Sui Huikan Volume 28 Realization Section Tang Huichao, Tang Huichao, Tang Tanlun Tang Daoxiu, Tang Daoying, Tang Huixian Tang Huifang, Tang Tongda, Tang Fakong Tang Xuanshuang, Tang Huixian, Tang Sengxuan Tang Shanfu, Tang Yuanxiao, Tang Sengzang Tang Zhengshou, Tang Shending, Tang Huilang Tang Zhenbiao, Tang Huaiyu, Tang Ziyu Tang Dahang, Tang Anjing, Tang Mingzan Tang Huaikong, Tang Wulou, Tang Guangling Dashi (Great Master of Guangling) Tang Shenhui, Tang Daoqi, Tang Daibing Shi (Teacher who Takes on Illness) Tang Liangshan Si Wangming (Unnamed Monk of Liangshan Temple), Tang Wenshuang, Tang Benjing Tang Qingguan, Tang Yongan, Tang Yuanbiao Tang Toutuo (Ascetic), Tang Zhurong Chanshi, Later Tang Quanzai Han Kuang Seng (Mad Monk), Han Tanzhou Wangming (Unnamed Monk of Tanzhou), Song Wang Luohan (Arhat Wang) Song Zonghe, Song Daogu, Song Shiyun Song Kuang Shi (Master Kuang) Volume 29 Concentration Study Miraculous Transformation Section Jin Senglang, Jin Jiantuoluo, Jin Heluoduan Jin Zhu Futucheng, Jin Dan Daokai, Jin Zhu Futiao
晉耆域 晉涉公 晉佛陀耶 晉曇霍 晉史宗 晉曇始 宋杯渡 宋法朗 宋慧覽 宋邵碩 齊法匱 齊僧慧 齊慧通 梁寶誌 梁明達 魏檀特師 魏河禿師 魏勒那漫提 周香阇梨 周僧度 周僧成 周曇相 梁法行 梁法聦 陳善慧大士 卷第三十 神化科 隋童進 隋法進 隋智曠 隋無相 隋法安 隋岑阇梨 隋法喜 隋普安 隋欽師 隋僧朗 唐賈逸 唐轉明 唐明恭 唐慧琳 唐又德 唐通阇梨 唐智則 唐僧會 唐慧寬 唐抱玉 唐佛陀波利 唐僧伽 唐封干 唐萬回 唐如一 唐無相 唐道悟 唐普滿 唐阿足師 唐茶籠山羅漢僧 唐義師 唐些些 唐海云 唐辛七師 唐和和 唐契此 唐金和尚 後唐道賢 晉懷浚 晉行遵 晉曹和尚 周僧緘 宋點點
六學僧傳目錄(終)
No. 1522
新修科分六學僧傳卷第一
浙東沙門 曇噩 述
慧學
自梵夾西來。而佛法東被。蓋語言文字。至是而後始通也。佛法者。義理之奧也。然義理之於天下。無所異。其所異者。獨五方之音聲耳。語言文字。音聲之所在。而佛法義理之所寄也。茍通乎音聲。則語言文字。與佛法之奧。舉通。而性相諸宗之辯。
【現代漢語翻譯】 現代漢語譯本： 晉代的耆域（Ji Yu），晉代的涉公（She Gong），晉代的佛陀耶（Fotuo Ye）， 晉代的曇霍（Tan Huo），晉代的史宗（Shi Zong），晉代的曇始（Tan Shi）， 宋代的杯渡（Bei Du），宋代的法朗（Fa Lang），宋代的慧覽（Hui Lan）， 宋代的邵碩（Shao Shuo），齊代的法匱（Fa Kui），齊代的僧慧（Seng Hui）， 齊代的慧通（Hui Tong），梁代的寶誌（Bao Zhi），梁代的明達（Ming Da）， 魏代的檀特師（Tan Te Shi），魏代的河禿師（He Tu Shi），魏代的勒那漫提（Le Na Man Ti）， 周代的香阇梨（Xiang She Li），周代的僧度（Seng Du），周代的僧成（Seng Cheng）， 周代的曇相（Tan Xiang），梁代的法行（Fa Xing），梁代的法聦（Fa Cong）， 陳代的善慧大士（Shan Hui Da Shi）。 卷第三十 神化科 隋代的童進（Tong Jin），隋代的法進（Fa Jin），隋代的智曠（Zhi Kuang）， 隋代的無相（Wu Xiang），隋代的法安（Fa An），隋代的岑阇梨（Cen She Li）， 隋代的法喜（Fa Xi），隋代的普安（Pu An），隋代的欽師（Qin Shi）， 隋代的僧朗（Seng Lang），唐代的賈逸（Jia Yi），唐代的轉明（Zhuan Ming）， 唐代的明恭（Ming Gong），唐代的慧琳（Hui Lin），唐代的又德（You De）， 唐代的通阇梨（Tong She Li），唐代的智則（Zhi Ze），唐代的僧會（Seng Hui）， 唐代的慧寬（Hui Kuan），唐代的抱玉（Bao Yu），唐代的佛陀波利（Fotuo Bo Li）， 唐代的僧伽（Seng Qie），唐代的封干（Feng Gan），唐代的萬回（Wan Hui）， 唐代的如一（Ru Yi），唐代的無相（Wu Xiang），唐代的道悟（Dao Wu）， 唐代的普滿（Pu Man），唐代的阿足師（A Zu Shi），唐代的茶籠山羅漢僧（Cha Long Shan Luo Han Seng）， 唐代的義師（Yi Shi），唐代的些些（Xie Xie），唐代的海云（Hai Yun）， 唐代的辛七師（Xin Qi Shi），唐代的和和（He He），唐代的契此（Qi Ci）， 唐代的金和尚（Jin He Shang），後唐的道賢（Dao Xian），晉代的懷浚（Huai Jun）， 晉代的行遵（Xing Zun），晉代的曹和尚（Cao He Shang），周代的僧緘（Seng Jian）， 宋代的點點（Dian Dian）。 六學僧傳目錄(終) No. 1522 新修科分六學僧傳卷第一 浙東沙門 曇噩 述 慧學 自從梵文經典傳入西方，佛法才得以在東方傳播。語言文字，至此才開始流通。佛法，是義理的精深之處。然而義理對於天下萬物，並沒有什麼不同，它所不同的，只是五方的音聲罷了。語言文字，是音聲存在的地方，也是佛法義理所寄託的地方。如果通曉了音聲，那麼語言文字，與佛法的精妙之處，就都能通達，性相各宗的辯論，
【English Translation】 English version: Ji Yu of the Jin Dynasty, She Gong of the Jin Dynasty, Fotuo Ye (Buddha) of the Jin Dynasty, Tan Huo of the Jin Dynasty, Shi Zong of the Jin Dynasty, Tan Shi of the Jin Dynasty, Bei Du of the Song Dynasty, Fa Lang of the Song Dynasty, Hui Lan of the Song Dynasty, Shao Shuo of the Song Dynasty, Fa Kui of the Qi Dynasty, Seng Hui of the Qi Dynasty, Hui Tong of the Qi Dynasty, Bao Zhi of the Liang Dynasty, Ming Da of the Liang Dynasty, Tan Te Shi of the Wei Dynasty, He Tu Shi of the Wei Dynasty, Le Na Man Ti of the Wei Dynasty, Xiang She Li (incense teacher) of the Zhou Dynasty, Seng Du of the Zhou Dynasty, Seng Cheng of the Zhou Dynasty, Tan Xiang of the Zhou Dynasty, Fa Xing of the Liang Dynasty, Fa Cong of the Liang Dynasty, Shan Hui Da Shi (Great Master of Good Wisdom) of the Chen Dynasty. Chapter 30 Section on Spiritual Transformations Tong Jin of the Sui Dynasty, Fa Jin of the Sui Dynasty, Zhi Kuang of the Sui Dynasty, Wu Xiang (No Form) of the Sui Dynasty, Fa An of the Sui Dynasty, Cen She Li (Cen Teacher) of the Sui Dynasty, Fa Xi (Dharma Joy) of the Sui Dynasty, Pu An of the Sui Dynasty, Qin Shi (Qin Teacher) of the Sui Dynasty, Seng Lang of the Sui Dynasty, Jia Yi of the Tang Dynasty, Zhuan Ming of the Tang Dynasty, Ming Gong of the Tang Dynasty, Hui Lin of the Tang Dynasty, You De of the Tang Dynasty, Tong She Li (Tong Teacher) of the Tang Dynasty, Zhi Ze of the Tang Dynasty, Seng Hui of the Tang Dynasty, Hui Kuan of the Tang Dynasty, Bao Yu of the Tang Dynasty, Fotuo Bo Li (Buddhapali) of the Tang Dynasty, Seng Qie (Sangha) of the Tang Dynasty, Feng Gan of the Tang Dynasty, Wan Hui of the Tang Dynasty, Ru Yi (As One) of the Tang Dynasty, Wu Xiang (No Form) of the Tang Dynasty, Dao Wu of the Tang Dynasty, Pu Man of the Tang Dynasty, A Zu Shi (A Zu Teacher) of the Tang Dynasty, Tea Basket Mountain Arhat Monk of the Tang Dynasty, Yi Shi (Righteous Teacher) of the Tang Dynasty, Xie Xie of the Tang Dynasty, Hai Yun (Sea Cloud) of the Tang Dynasty, Xin Qi Shi (Xin Seven Teacher) of the Tang Dynasty, He He of the Tang Dynasty, Qi Ci of the Tang Dynasty, Jin He Shang (Golden Monk) of the Tang Dynasty, Dao Xian of the Later Tang Dynasty, Huai Jun of the Jin Dynasty, Xing Zun of the Jin Dynasty, Cao He Shang (Cao Monk) of the Jin Dynasty, Seng Jian of the Zhou Dynasty, Dian Dian of the Song Dynasty. Table of Contents for Biographies of Six Disciplined Monks (End) No. 1522 Newly Revised and Classified Biographies of Six Disciplined Monks, Volume 1 Compiled by Shramana Tan E of Eastern Zhejiang Wisdom Studies Since the arrival of Sanskrit scriptures from the West, the Buddha's teachings have spread to the East. Languages and scripts have only begun to circulate since then. The Buddha's teachings are the profound essence of meaning and principle. However, meaning and principle are no different for all things under heaven; the only difference lies in the sounds of the five regions. Languages and scripts are where sounds reside and where the meaning and principle of the Buddha's teachings are entrusted. If one understands sounds, then languages and scripts, along with the subtleties of the Buddha's teachings, will all be understood, and the debates of the various schools of thought on nature and appearance,
乃可得而傳矣。譯之功其不亦謂之大歟。佛以一音演說法。眾生隨類各得解。經之明文。懸記今日。故以譯經傳宗二科。系之慧學之下。以著見吾教之統緒焉。
譯經科一
漢迦葉摩騰者
西竺人也。善大小乘。素以佛法游化諸國。嘗至一小國。而大國來侵。騰為講金光明經以卻之。於是聲振五天。永平七年辛卯。帝夢金人佩日光飛于殿廷。旦問其臣王遵傅毅曰。此何祥哉。傅毅進曰。周昭王二十四年四月八日。常星不現。太史蘇由記之曰。西國聖人有所謂佛者生焉。千年之後聲教乃至。陛下所夢殆其神乎。於是遣蔡愔秦景等十八人。西求所夢者。至大月氏國。遇騰與俱。以十年甲午至洛陽。獻釋迦像並貝葉諸經。詔館于鴻臚寺。設所獻于南宮清涼臺。並關陽顯節陵上。而祠拜焉。後於洛之西雍門外。別營白馬寺。以徙居之。白馬者。西方相傳謂。昔有惡王欲盡毀諸塔廟。而王之白馬忽繞塔悲鳴。王悟遂停毀。人賴其德。故塔廟之建。類多以白馬名焉。寺則因摩騰始居鴻臚寺而名也。帝嘗幸其寺。騰進曰寺東何館。帝曰昔地忽隆起如阜。夷之復然。夜有光怪。民以聖冢呼之。疑其為洛陽地神也。故祀之至今。騰曰噫非也。子。讀中印土金藏詮曰。如來示滅百年。阿怒伽王造八萬四千寶塔。填佛舍利
【現代漢語翻譯】 現代漢語譯本： 這樣才能得以流傳。翻譯的功德，難道不可以說非常大嗎？佛以一種聲音演說佛法，眾生隨著各自的類別都能理解。經文中有明確的記載，預示著今天。所以將翻譯佛經和傳承宗派這兩項，放在慧學之下，用來彰顯我佛教的統緒。 翻譯佛經科一 漢朝的迦葉摩騰（Kāśyapa Mātanga，古印度僧人） 是西印度人。精通大小乘佛法。一向以佛法遊歷教化各國。曾經到一個小國，而大國來侵略。迦葉摩騰為他們講解《金光明經》來擊退敵軍。於是聲名遠揚五印度。永平七年辛卯，漢明帝夢見金人佩戴日光飛翔于殿廷。早晨詢問他的大臣王遵、傅毅說：『這是什麼祥瑞？』傅毅進言說：『周昭王二十四年四月初八，常星不出現。太史蘇由記載說：西方的聖人，有所謂的佛出生了。一千年之後，他的聲教將會傳到這裡。陛下所夢的大概就是他的神靈吧。』於是派遣蔡愔、秦景等十八人，向西尋求夢中所見的神靈。到達大月氏國，遇到了迦葉摩騰並一起回來。永平十年甲午到達洛陽，獻上釋迦牟尼佛像和貝葉經書。皇帝下詔安置在鴻臚寺。將所獻的佛像和經書安放在南宮清涼臺，以及關陽顯節陵上，並且祭拜它們。後來在洛陽西邊的雍門外，另外建造了白馬寺，用來遷移居住。白馬，是西方相傳的說法，過去有惡王想要全部毀壞佛塔廟宇，而國王的白馬忽然繞著佛塔悲鳴。國王醒悟，於是停止了毀壞。人們依賴它的恩德，所以佛塔廟宇的建造，大多用白馬來命名。寺廟則是因為迦葉摩騰最初居住在鴻臚寺而得名。皇帝曾經駕臨白馬寺，迦葉摩騰進言說：寺廟東邊的館舍是什麼？皇帝說：過去那塊地方忽然隆起像土山，剷平之後又恢復原樣。夜晚有光怪出現。百姓用聖冢來稱呼它。懷疑它是洛陽的土地神。所以祭祀它至今。』迦葉摩騰說：『唉，不是這樣的。』您閱讀《中印度金藏詮》就會知道：如來佛涅槃百年後，阿育王（Aśoka，印度孔雀王朝國王）建造了八萬四千座寶塔，用來填埋佛的舍利（śarīra，佛教聖物）。
【English Translation】 English version: Thus, it can be passed on. Isn't the merit of translation considered great? The Buddha expounds the Dharma with one sound, and sentient beings understand according to their respective categories. The clear text in the scriptures foretells today. Therefore, the two categories of translating scriptures and transmitting the lineage are placed under Wisdom Studies to demonstrate the continuity of our Buddhist teachings. Section 1 on Translating Scriptures Kāśyapa Mātanga of the Han Dynasty (Kāśyapa Mātanga, ancient Indian monk) Was a native of West India. He was well-versed in both Mahayana and Hinayana Buddhism. He used to travel and teach in various countries with Buddhism. Once, he arrived in a small country, and a large country invaded. Mātanga lectured on the Golden Light Sutra (Suvarṇaprabhāsa Sūtra) to repel them. Thus, his reputation spread throughout the Five Indies. In the seventh year of Yongping, the year of Xinmao, Emperor Ming dreamed of a golden man wearing sunlight flying in the palace courtyard. In the morning, he asked his ministers Wang Zun and Fu Yi, 'What is this auspicious sign?' Fu Yi said, 'In the twenty-fourth year of King Zhao of Zhou, on the eighth day of the fourth month, the constant star did not appear. The historian Su You recorded it, saying, 'A sage in the Western country, called Buddha, is born. After a thousand years, his teachings will reach here.' The one Your Majesty dreamed of is probably his spirit.' So he sent Cai Yin, Qin Jing, and eighteen others to seek the spirit in the dream to the west. They arrived in the Great Yuezhi country and met Mātanga and returned together. In the tenth year of Yongping, the year of Jiawu, they arrived in Luoyang, presenting the image of Shakyamuni Buddha and Banyan Leaf Sutras. The emperor ordered them to be housed in the Honglu Temple. The presented images and scriptures were placed on the Qingliang Terrace of the Southern Palace, as well as the Xianjie Mausoleum of Guanyang, and they were worshiped. Later, outside the Yongmen Gate west of Luoyang, the White Horse Temple was built separately to move and reside in. White Horse is a Western tradition that says that in the past, an evil king wanted to destroy all the pagodas and temples, but the king's white horse suddenly circled the pagoda and wailed. The king woke up and stopped the destruction. People relied on its kindness, so the construction of pagodas and temples is mostly named after the white horse. The temple is named after Mātanga's initial residence in the Honglu Temple. The emperor once visited the temple, and Mātanga said, 'What is the pavilion east of the temple?' The emperor said, 'In the past, that place suddenly rose like a mound, and it returned to its original state after being leveled. There are strange lights at night. The people call it the Holy Tomb. They suspect it is the land god of Luoyang. So they worship it to this day.' Mātanga said, 'Alas, it is not so.' If you read the Golden Treasury Commentary of Central India, you will know that after the Tathagata Buddha (Tathāgata, 'Thus Gone One' or Buddha) entered Nirvana (nirvāṇa, enlightenment) for a hundred years, King Ashoka (Aśoka, Indian Maurya Dynasty king) built 84,000 pagodas to fill the śarīra (śarīra, Buddhist relics) of the Buddha.
其中。耶舍尊者以手掩日。出種種光。遍虛空界。役諸鬼神捧塔。同時而葬。葬東支那土者十有九處。此其一也。帝大驚。即駕幸聖冢。有圓光現冢上。三身現光中。侍衛呼萬歲。帝且喜且悲曰。非西來大士。朕安知大聖垂祐哉。詔受制度于騰而塔其上。塔九成。高五百尺。越明年。光又現。天香郁然。于塔頂有金色手尺許。如出琉璃中。駕至拜贍。而光隨步武旋繞。自午及申而滅。時梵僧伽摩羅等九人適至。禮而嘆曰。我于竺干所見者三處。今復獲見此。非緣幸耶。沒于洛陽所住寺。
漢竺法蘭者
中天竺人也。幼從師出家。日誦經論數萬偈。五天學者舉師之。至月氏。適與漢使愔景遇。復得迦葉摩騰。相率東遊。其志固已決矣。然諸學者。苦遮挽不使行。於是崎嶇間出佗道。會騰于洛陽。明帝勞尉。勤至。頃習漢語。譯所獻十地斷結。佛本生。法海藏。佛本行。四十二章經等五部。今僅存四十二章。其餘皆以亂離散失。
初武帝之開昆明池也。得黑灰于池深處。人無識者。或以問東方朔。朔曰可問西域道人。及是而問蘭。蘭曰此過去劫。世界壞時。劫燒灰也。蘭后終於洛陽。壽以貌觀之。若五六十者。
漢安清
字世高。安息國王之適子也。幼以孝聞。博學無所不知。嘗聞燕語。
【現代漢語翻譯】 現代漢語譯本： 其中，耶舍尊者（Yashe尊者）用手遮蔽太陽，放射出各種各樣的光芒，遍佈整個虛空界。役使各路鬼神捧著佛塔，同時進行安葬。安葬在東支那土地上的共有十九處，這裡是其中之一。皇帝非常驚訝，立即駕臨聖冢。有一圈圓光出現在墳墓上，三身（Trikaya）顯現在光芒之中。侍衛們高呼萬歲。皇帝既高興又悲傷地說：『如果不是西來的大士，我怎麼能知道大聖會降下福佑呢？』於是下詔在騰（Teng）那裡接受制度，並在上面建造佛塔。佛塔建成了九成，高達五百尺。第二年，光芒再次出現，天香濃郁。在塔頂上有一隻金色的手，大約一尺長，好像從琉璃中伸出來一樣。皇帝駕臨並拜謁，而光芒隨著他的腳步旋轉環繞，從中午到下午五點才消失。當時梵僧伽摩羅（Sanghamara）等九人正好來到，行禮並感嘆道：『我們在竺干（India）所見到的有三處，現在又能夠見到這裡，難道不是緣分和幸運嗎？』之後圓寂于洛陽所居住的寺廟。
漢竺法蘭（Zhu Falan）
是中天竺（Central India）人。年幼時跟隨老師出家，每天誦讀經論數萬偈。五天（Panchala，古代印度地區）的學者都推舉他為老師。到達月氏（Yuezhi）后，正好遇到漢朝使者愔景（Yin Jing），又遇到了迦葉摩騰（Kasyapa Matanga），他們一起向東遊歷。他的志向已經決定了。然而，各位學者極力阻攔不讓他走。於是他從崎嶇的小路間出來。在洛陽與迦葉摩騰會合。明帝慰勞他，非常勤奮周到。不久後學會了漢語，翻譯了他所獻上的《十地斷結經》（Dasabhumika-nirvedha-parivarta），《佛本生經》（Jataka），《法海藏經》（Dharma-samudaya），《佛本行經》（Buddha-carita）和《四十二章經》等五部經典。現在僅存《四十二章經》，其餘的都因為戰亂而散失了。
當初漢武帝開鑿昆明池時，在池塘深處得到了黑色的灰燼，沒有人認識它。有人問東方朔（Dongfang Shuo），東方朔說可以問西域的道人。等到竺法蘭來到后問他，竺法蘭說：『這是過去劫，世界毀滅時，劫火焚燒后的灰燼。』竺法蘭後來在洛陽圓寂，從他的外貌來看，好像五六十歲的樣子。
漢安清（An Qing）
字世高（Shi Gao），是安息國（Parthia）國王的嫡子。從小就以孝順聞名，博學多才，無所不知。曾經聽懂燕子的語言。
【English Translation】 English version: Thereupon, Venerable Yashe (Venerable Yashe) shielded the sun with his hand, emitting various kinds of light that filled the entire space. He commanded various ghosts and spirits to carry the stupa, and they were buried simultaneously. There were nineteen places of burial in the land of Eastern China, and this was one of them. The emperor was greatly astonished and immediately went to the sacred tomb. A halo appeared above the tomb, and the Trikaya (Three Bodies of the Buddha) manifested in the light. The guards shouted 'Long live the emperor!' The emperor, both pleased and saddened, said, 'If it were not for the great master from the West, how would I know that the great sage would bestow blessings?' He then issued an edict to receive the system from Teng (Teng) and build a stupa on top of it. The stupa was ninety percent complete and five hundred feet high. The following year, the light appeared again, and the fragrance of heaven was rich. On the top of the stupa was a golden hand, about a foot long, as if emerging from crystal. The emperor arrived and paid homage, and the light revolved around him as he walked, disappearing from noon until five in the afternoon. At that time, the monks Sanghamara (Sanghamara) and others had just arrived, bowed, and exclaimed, 'We have seen three such places in India (Jambudvipa), and now we are fortunate enough to see this one again. Is this not fate and good fortune?' He later passed away at the temple where he resided in Luoyang.
Han Zhu Falan (Zhu Falan)
Was a native of Central India. He left home at a young age to become a monk, reciting tens of thousands of verses of scriptures and treatises every day. The scholars of Panchala (ancient Indian region) all regarded him as their teacher. Upon arriving in Yuezhi, he happened to meet the Han envoy Yin Jing (Yin Jing), and also met Kasyapa Matanga (Kasyapa Matanga). Together, they traveled east. His determination was already firm. However, the scholars tried hard to stop him from going. So he secretly left through rugged paths. He met Kasyapa Matanga in Luoyang. Emperor Ming treated him with great care and diligence. Soon after, he learned Chinese and translated the five scriptures he presented: the Dasabhumika-nirvedha-parivarta (Ten Stages of Disconnection Sutra), the Jataka (Birth Stories of the Buddha), the Dharma-samudaya (Collection of Dharma), the Buddha-carita (Life of the Buddha), and the Sutra of Forty-two Chapters. Only the Sutra of Forty-two Chapters remains today; the rest were lost due to war and chaos.
In the beginning, when Emperor Wu of Han was excavating the Kunming Pond, he found black ashes deep in the pond, and no one recognized them. Someone asked Dongfang Shuo (Dongfang Shuo), who said that they could ask the Taoist from the Western Regions. When Zhu Falan arrived and was asked about it, Zhu Falan said, 'These are the ashes from the kalpa fire when the world was destroyed in the past kalpa.' Zhu Falan later passed away in Luoyang. Judging from his appearance, he looked to be about fifty or sixty years old.
Han An Qing (An Qing)
Whose courtesy name was Shi Gao (Shi Gao), was the eldest son of the king of Parthia (Anxi). He was known for his filial piety from a young age, and was learned and knowledgeable in everything. He once understood the language of swallows.
謂人曰。當有餉食者至。已而果至。俊譽被西域。家居一飯奉身。王薨。既除服。即讓位叔父。為沙門。讀契經。尤精阿毗曇。而禪經略盡其妙。歷化諸國。桓帝初。至中國。即通華言。其先後所譯經。凡三十九部。詞達義明。學者宗之。宿命神蹟甚著。靈帝末。關中大亂。曰我當如江南。有問其故者。答曰我前生比丘也。有同學性嗔。每乞食稍逆意。輒切齒檀越。如是者二十年。時我將如廣州償宿負。與之訣曰。若明經又精勤。但多怒。死有惡報。我得道當先度若。既至廣。會寇亂。道逢惡少年。唾手㧞刀曰。得汝矣。遂見殺。今同學報在廬山。我可無往而負初心哉。䢼亭湖神廟甚靈。能分風送往來之舟。有取神竹者。未許而斫。怒覆舟。植竹斫處。過者雀息汗下。清同舟三十輩。奉牲請福。神輒降語曰。舟有沙門可延致。清至。神復語曰。我果不能逃子別時語。今家此湖。千里皆所轄。坐多嗔。故致惡報。然好施。故致寶玩。故人情所鐘遠來。悲欣兼抱。然旦夕且死。恐穢江湖。當遷死山西澤中。計必入地獄。有縑千疋並雜寶物。幸為我建塔寺。資冥福也。清曰。吾遠來又久別。何不出形。相勞苦乎。神曰。形丑異。奈何。清曰。第出之。無傷也。於是出其首帳中。則大蟒也。清作梵語咒之。蟒若雨涕者。俄不見
【現代漢語翻譯】 現代漢語譯本： 有人說：『應當有送飯的人來。』不久果然來了。安世高（An Shigao）的賢名傳遍西域，在家時只用一頓飯供養身體。國王去世后，他服喪期滿，就將王位讓給叔父，自己做了沙門（Shramana，佛教出家修行者）。他研讀佛經，尤其精通阿毗曇（Abhidharma，佛教論藏），而對於禪經，幾乎完全掌握了其中的精妙之處。他遊歷教化各個國家。漢桓帝初年，他來到中國，很快就精通了漢語。他先後翻譯的佛經，共有三十九部，文辭通達，意義明確，學者們都尊崇他。他宿命通的神蹟非常顯著。漢靈帝末年，關中地區發生大動亂，他說：『我應當去江南。』有人問他原因，他回答說：『我前生是個比丘（Bhiksu，佛教出家男眾）。有個同學性情暴躁，每次乞食稍微不如意，就咬牙切齒地咒罵施主。像這樣持續了二十年。當時我將要去廣州償還過去的債務，與他告別時說：『你雖然精通佛經又很勤奮，但因為經常發怒，死後會有惡報。我如果得道，一定先來度化你。』他到達廣州后，正趕上戰亂，在路上遇到兇惡的少年，那少年吐著唾沫，拔出刀來說：『抓到你了！』於是就被殺害了。現在我的同學在廬山受報，我怎麼能不去而辜負當初的誓言呢？』 䢼亭湖的神廟非常靈驗，能夠分送風力幫助往來的船隻。有人想砍伐神廟的竹子，還沒得到允許就砍了，神靈發怒，使船翻覆。在砍竹子的地方，過路的人都像麻雀一樣不敢喘息，汗流浹背。船上三十個人，準備了祭品祈求神靈降福。神靈就降下話語說：『船上有個沙門，可以請他來。』安世高來了之後，神靈又說：『我果然不能逃脫你分別時說的話。現在我家就在這個湖裡，千里之內都是我管轄的範圍。因為我生前多嗔怒，所以導致了惡報。然而我喜歡佈施，所以得到了珍寶。故人情所鐘，遠道而來，悲傷和喜悅交織在一起。然而我旦夕將死，恐怕會污染江湖，應當遷到山西的沼澤中死去。估計一定會墮入地獄。這裡有絲綢一千匹，還有各種寶物，希望您為我建造塔寺，資助我冥界的福報。』安世高說：『我遠道而來，又很久沒見了，為什麼不現出你的形體，讓我看看呢？』神靈說：『我的形體醜陋怪異，怎麼辦？』安世高說：『現出來吧，沒關係的。』於是神靈從帳中露出頭來，原來是一條大蟒蛇。安世高用梵語唸咒，蟒蛇像下雨一樣流淚，不久就不見了。
【English Translation】 English version: Someone said, 'There should be someone coming to deliver food.' Soon enough, it happened. An Shigao's (An Shigao, a Buddhist monk and translator) reputation spread throughout the Western Regions. While at home, he sustained himself with only one meal a day. After the king passed away, he completed the mourning period and abdicated the throne to his uncle, becoming a Shramana (Shramana, a Buddhist renunciate). He studied the scriptures, especially mastering the Abhidharma (Abhidharma, Buddhist philosophical treatises), and almost completely grasped the subtleties of the Dhyana Sutras (Dhyana Sutras, meditation scriptures). He traveled and taught in various countries. In the early years of Emperor Huan of the Han Dynasty, he arrived in China and quickly became fluent in Chinese. He translated a total of thirty-nine scriptures, with clear language and meaning, which were revered by scholars. His miraculous powers of knowing past lives were very evident. At the end of Emperor Ling's reign, there was great turmoil in Guanzhong. He said, 'I should go to Jiangnan.' Someone asked him why, and he replied, 'In my previous life, I was a Bhiksu (Bhiksu, a Buddhist monk). I had a fellow student who was quick-tempered. Whenever he received alms that were slightly unsatisfactory, he would gnash his teeth and curse the donors. This went on for twenty years. At that time, I was about to go to Guangzhou to repay a past debt. When I bid him farewell, I said, 'Although you are proficient in the scriptures and diligent, you often get angry, and you will have bad karma after death. If I attain enlightenment, I will first come to liberate you.' After he arrived in Guangzhou, he encountered a rebellion. On the road, he met a vicious young man who spat and drew his sword, saying, 'I've got you!' And then he was killed. Now my fellow student is receiving retribution on Mount Lu. How can I not go and betray my original vow?' The shrine at Quting Lake was very efficacious, able to provide wind to help boats coming and going. Someone wanted to cut down the bamboo at the shrine, and cut it down without permission. The deity was angered and capsized the boat. At the place where the bamboo was cut, passersby dared not breathe, sweating profusely. The thirty people on the boat prepared offerings and prayed for blessings. The deity then spoke, saying, 'There is a Shramana on the boat, you can invite him here.' After An Shigao arrived, the deity said again, 'I cannot escape the words you spoke when we parted. Now my home is in this lake, and I govern everything within a thousand miles. Because I was often angry in my previous life, I have suffered bad karma. However, I liked to give alms, so I have obtained treasures. Therefore, people are drawn to me, coming from afar, with a mixture of sadness and joy. However, I will die soon, and I fear that I will pollute the rivers and lakes. I should move to a swamp in Shanxi to die. I will surely fall into hell. Here are a thousand bolts of silk and various treasures. I hope you will build a pagoda and temple for me to support my merit in the afterlife.' An Shigao said, 'I have come from afar and have not seen you for a long time. Why don't you show your form so I can see you?' The deity said, 'My form is ugly and strange, what should I do?' An Shigao said, 'Show it, it doesn't matter.' Then the deity revealed its head from the tent, and it was a large python. An Shigao chanted a mantra in Sanskrit, and the python wept like rain, and soon disappeared.
。清舟未發。有美少年。盛衣冠。跪清前。若致謝狀。清又咒之乃去。舟人問誰氏。曰廟神也。自是廟如丘墟。而蟒竟斃西山澤中。今潯陽蛇村是也。清至南昌。建塔造寺。始號東寺。今俗呼為大安云。清因至廣州。而求曩昔害己少年。館其家敘前事。相向感嘆。且曰。吾尚有餘報。在會稽。今當往。而少年愿必俱至。越行市中。或相毆。誤擊清。遂卒。清本王種。西域之至中國者。舉謂之安侯。則中國之封爵。雖外國。知所重如此。沙門道安以清所譯經。辭暢義足。誠與親稟慈尊無所異。
漢支樓迦讖者
本月氏人。性姿純敏。以嚴凈毗尼著稱。志弘大法。靈帝時至洛陽。光和中平之間。譯般若道行首楞嚴等經。又譯阿阇世王寶積等十餘部。后不知所終。
漢竺佛朔者
齋道行經。自天竺至洛陽。光和二年出般舟三昧經。支讖傳梵語。河南孟福張連 筆受。
漢優婆塞安玄者
安息國人。性沉鷙。博極群書。靈帝末至洛陽。以功稱騎都尉。而以荷法為己任。與沙門嚴佛調出法鏡經。玄口授梵語。而佛調筆受。
佛調臨淮人。少穎悟好學。亦有都尉之稱。傳譯之妙。不減安侯。又撰十慧傳。時有沙門支曜康巨康孟詳者。皆于靈獻時。以慧學獲譽京洛間。曜譯成具定意。小
【現代漢語翻譯】 現代漢語譯本：清舟尚未啟程，有一位俊美的少年，穿著華麗的衣冠，跪在清的面前，好像要表達謝意。清再次對他念咒，少年才離開。船伕問他是誰，清回答說是廟神。從此以後，那座廟宇變得像廢墟一樣，而一條蟒蛇最終死在西山的沼澤中，就是現在的潯陽蛇村。清到達南昌后，建造佛塔和寺廟，開始被稱為東寺，現在俗稱大安寺。清因此前往廣州，尋找過去加害自己的少年，將他安置在自己家中，講述以前的事情，兩人相對感嘆。清說：『我還有剩餘的恩報，在會稽，現在應該前往。』少年希望一定要一起去。經過集市時，有人互相毆打，誤擊中了清，於是去世了。清本是王族後裔，從西域來到中國的人，都被稱為安侯（一種尊稱）。可見中國的封爵，即使是外國人，也知道它的重要性。沙門道安認為清所翻譯的佛經，文辭流暢，義理充足，確實與親自接受佛陀的教誨沒有什麼不同。
漢代的支樓迦讖（Zhi Loujiachen，人名）
是月氏人。天性純真聰敏，以嚴守戒律而聞名。立志弘揚佛法。漢靈帝時來到洛陽，在光和、中平年間，翻譯了《般若道行經》、《首楞嚴經》等經典，又翻譯了《阿阇世王經》、《寶積經》等十餘部。後來不知所終。
漢代的竺佛朔（Zhu Foshuo，人名）
齋戒修行《道行經》。從天竺來到洛陽，光和二年翻譯了《般舟三昧經》。支讖口述梵語，河南的孟福、張連記錄。
漢代的優婆塞安玄（An Xuan，人名）
是安息國人。性格沉穩有謀略，博覽群書。漢靈帝末年來到洛陽，因為功勞被封為騎都尉，但以弘揚佛法為己任。與沙門嚴佛調一起翻譯了《法鏡經》。安玄口述梵語，嚴佛調記錄。
嚴佛調是臨淮人，從小聰明好學，也有都尉的稱號。翻譯的精妙，不亞於安侯。又撰寫了《十慧傳》。當時有沙門支曜、康巨、康孟詳等人，都在漢靈帝、漢獻帝時期，以智慧學識聞名于京洛一帶。支曜翻譯了《成具定意經》、《小品經》。
【English Translation】 English version: Qing's boat had not yet set sail. A handsome young man, dressed in splendid attire, knelt before Qing, as if to express his gratitude. Qing chanted a mantra at him again, and the young man then departed. The boatman asked who he was, and Qing replied that he was the temple deity. From then on, the temple became like ruins, and a python eventually died in the marshes of West Mountain, which is now the Snake Village of Xunyang. After Qing arrived in Nanchang, he built pagodas and temples, and it was first called the East Temple, now commonly known as the Great Peace Temple. Qing then went to Guangzhou, seeking the young man who had harmed him in the past. He housed him in his home, recounted the past events, and they sighed with emotion. Qing said, 'I still have remaining kindness to repay, in Kuaiji, and I should go there now.' The young man wished to go with him. While passing through the market, some people were fighting, and Qing was accidentally struck and died. Qing was originally a descendant of royalty. Those who came to China from the Western Regions were all called An Hou (a title of respect). It can be seen that the Chinese titles of nobility, even for foreigners, are known to be important. The monk Dao'an believed that the Buddhist scriptures translated by Qing were fluent in language and sufficient in meaning, and were indeed no different from personally receiving the Buddha's teachings.
Zhi Loujiachen (支樓迦讖, a person's name) of the Han Dynasty
Was a Yuezhi person. He was pure and intelligent by nature, and was known for strictly observing the precepts. He was determined to promote the Dharma. He came to Luoyang during the reign of Emperor Ling of the Han Dynasty, and during the Guanghe and Zhongping years, he translated the Prajnaparamita Sutra, the Surangama Sutra, and other scriptures. He also translated more than ten scriptures such as the Ajatasatru Sutra and the Ratnakuta Sutra. His later whereabouts are unknown.
Zhu Foshuo (竺佛朔, a person's name) of the Han Dynasty
Observed the precepts and practiced the Daoxing Jing. He came to Luoyang from Tianzhu (India), and in the second year of Guanghe, he translated the Pratyutpanna Samadhi Sutra. Zhi Chen recited the Sanskrit, and Meng Fu and Zhang Lian of Henan recorded it.
An Xuan (安玄, a person's name), an Upasaka of the Han Dynasty
Was a person from the country of Anxi (Parthia). He was calm and resourceful, and was well-read in various books. He came to Luoyang at the end of the reign of Emperor Ling of the Han Dynasty, and was granted the title of Cavalry Commandant for his merits, but he took it upon himself to promote the Dharma. Together with the monk Yan Fotiao, he translated the Dharma Mirror Sutra. An Xuan recited the Sanskrit, and Yan Fotiao recorded it.
Yan Fotiao was a person from Lihuai. He was intelligent and studious from a young age, and also had the title of Commandant. His translation skills were no less than those of An Hou. He also wrote the Biography of Ten Wisdoms. At that time, there were monks Zhi Yao, Kang Ju, and Kang Mengxiang, who were all famous in the Jingluo area for their wisdom and learning during the reigns of Emperor Ling and Emperor Xian of the Han Dynasty. Zhi Yao translated the Chengju Dingyi Jing and the Smaller Sutra.
本起等經。巨譯問地獄事經。孟詳譯中本起。及修行本起兩經。此經乃沙門曇果。得於迦維羅國。同竺大力者譯之。而未善者。
魏康僧鎧者
嘉平之末。至洛陽。譯郁伽長者等四經。
魏曇諦者
正元之中。至洛陽。譯曇無德羯磨法。
魏帛延
不知何許人。有才智。甘露中至洛陽。譯無量清凈平等覺經六部。不知所終。
吳康僧會
其先康居國人也。父商于中夏。往來海上。遂家于交趾。生會。會幼孤為沙門。弘雅有識量。篤志好學善屬文。孫氏有江左。佛教未化。會志在振興。赤烏十年。至建業。營立茆茨。設像行道。國人初見沙門。驚異之。有司以聞。權曰是漢明帝所夢。佛神之遺風耶。詔至問狀。會曰如來大師。化已千歲。然靈骨舍利。神變無方。昔阿育王奉之。為塔至八萬四千。此其遺蹟也。權曰舍利可得乎。曰可得。權曰。茍可得則當爲塔之。不然面謾之罪其無赦。會請期以七日。於是戒其屬曰。法之廢興。在此一舉。宜加意焉。至期無應。又展七日。又無應。權曰。果面謾我。趣烹之。會懼更請展期。以死求之。又七日夜。聞有聲鏗然出瓶中。視之五色之光錯發。大呼曰。獲舍利矣。黎明進之。權與公卿聚觀。大驚曰。希世之瑞也。會因言。舍利
【現代漢語翻譯】 現代漢語譯本： 《本起等經》、《巨譯問地獄事經》、《孟詳譯中本起》以及《修行本起》兩部經。這部經是沙門曇果從迦維羅國得到的，與竺大力一起翻譯的，但翻譯得還不夠完善。
魏國的康僧鎧： 在嘉平年間末期，到達洛陽，翻譯了《郁伽長者》等四部經。
魏國的曇諦： 在正元年間，到達洛陽，翻譯了《曇無德羯磨法》。
魏國的帛延： 不知道是哪裡人，很有才智。在甘露年間到達洛陽，翻譯了《無量清凈平等覺經》六部，後來不知所終。
吳國的康僧會： 他的祖先是康居國（Central Asian kingdom）人。他的父親在中原經商，往來於海上，於是安家在交趾（Northern Vietnam）。康僧會就出生在那裡。康僧會年幼時成了孤兒，做了沙門（Buddhist monk）。他博學有見識，專心致志地好學，擅長寫作。孫權統治江左（Jiangzuo，area south of the Yangtze River）時，佛教還沒有得到弘揚。康僧會立志要振興佛教。赤烏十年，他到達建業（Jianye，present-day Nanjing）。搭建茅屋，設立佛像，宣揚佛法。當地人最初見到沙門，感到非常驚異。有關官員將此事上報。孫權說：『這難道是漢明帝（Emperor Ming of Han Dynasty）夢中所見的佛神遺風嗎？』於是下詔召見康僧會詢問情況。康僧會說：『如來大師（Tathagata，Buddha）涅槃已經千年，但靈骨舍利（relics）的神奇變化是無窮無盡的。過去阿育王（King Ashoka）供奉舍利，建造了八萬四千座佛塔，這些都是遺蹟啊。』孫權問：『舍利可以得到嗎？』康僧會說：『可以得到。』孫權說：『如果可以得到，我就為舍利建造佛塔。如果不能得到，欺騙我的罪過是不可饒恕的。』康僧會請求給他七天的時間。於是告誡他的同伴說：『佛法的興衰，在此一舉。應該更加用心。』到了期限，沒有應驗。又延長了七天，還是沒有應驗。孫權說：『果然是欺騙我，快把他烹殺了。』康僧會害怕了，再次請求延長期限，以死來懇求。又過了七天，夜裡聽到瓶中有鏗鏘的聲音發出。檢視瓶子，發現五色的光芒交錯閃耀。大聲呼喊說：『得到舍利了！』黎明時進獻給孫權。孫權與公卿大臣一起觀看，非常驚訝地說：『這是稀世的祥瑞啊！』康僧會於是說，舍利（relics） 現代漢語譯本結束
【English Translation】 English version: The Sutra of the Origin and Others, the Sutra of the Great Translation on the Affairs of Hell, the Sutra of the Middle Origin Translated by Meng Xiang, and the two Sutras of the Origin of Practice. This sutra was obtained by the Shramana (Buddhist monk) Tan Guo from the country of Kapilavastu (ancient city, present-day Nepal), and translated together with Dritarashtra (Guardian King of the East), but the translation was not yet perfect.
Kang Senghai of the Wei Dynasty: At the end of the Jiaping era, he arrived in Luoyang and translated four sutras, including the 'Sutra of Layman Ugra'.
Tan諦 of the Wei Dynasty: During the Zhengyuan era, he arrived in Luoyang and translated the 'Dharmaguptaka Karma'.
Bo Yan of the Wei Dynasty: It is not known where he was from, but he was very talented. During the Ganlu era, he arrived in Luoyang and translated six copies of the 'Infinite Purity Equality Enlightenment Sutra'. His fate is unknown.
Kang Senghui of the Wu Dynasty: His ancestors were from the country of Kangju (Central Asian kingdom). His father traded in the Central Plains, traveling back and forth across the sea, and then settled in Jiaozhi (Northern Vietnam). Senghui was born there. Senghui became an orphan at a young age and became a Shramana (Buddhist monk). He was erudite and knowledgeable, dedicated to learning, and skilled in writing. When Sun Quan ruled Jiangzuo (Jiangzuo, area south of the Yangtze River), Buddhism had not yet been promoted. Senghui was determined to revitalize Buddhism. In the tenth year of Chiwu, he arrived in Jianye (Jianye, present-day Nanjing). He built thatched huts, set up Buddha statues, and propagated the Dharma. The locals were initially very surprised to see the Shramana (Buddhist monk). Officials reported this matter. Sun Quan said, 'Could this be the legacy of the Buddha that Emperor Ming of Han Dynasty dreamed of?' So he issued an edict to summon Senghui to inquire about the situation. Senghui said, 'The Tathagata (Buddha) has passed away for a thousand years, but the miraculous transformations of the spiritual bone relics (relics) are endless. In the past, King Ashoka (King Ashoka) offered relics and built 84,000 pagodas, and these are the relics.' Sun Quan asked, 'Can relics be obtained?' Senghui said, 'They can be obtained.' Sun Quan said, 'If they can be obtained, I will build a pagoda for the relics. If they cannot be obtained, the crime of deceiving me will be unforgivable.' Senghui requested seven days. So he warned his companions, 'The rise and fall of the Dharma depends on this one action. We should be more attentive.' When the deadline arrived, there was no response. It was extended for another seven days, and there was still no response. Sun Quan said, 'Indeed, he is deceiving me, quickly boil him to death.' Senghui was afraid and requested another extension, begging for it with his life. After another seven days, at night, a clanging sound was heard from the bottle. Looking at the bottle, it was found that five-colored lights were flashing. He shouted, 'The relics have been obtained!' At dawn, he presented them to Sun Quan. Sun Quan and the ministers gathered to watch, and were very surprised and said, 'This is a rare auspicious sign!' Senghui then said, relics English version end
威神。一切世間無能壞者。權使力士碎之。砧椎俱陷。而光明自若。於是塔之佛陀里。又為寺號建初。志其始也。教法因大興。權薨。皓嗣位。不道。盡毀神祠。波及寺宇。臣寮諫曰。先帝感瑞建立。其可毀哉。遣張昱詰會。會挫其詞理。昱屈乃去。會送至門。昱指寺傍淫祠曰。玄化遠被。近者不革。何哉。會應聲曰。疾雷破山。聾者不聞。非雷之罪。天下之理。通則萬物懸應。阻則肝膽之間。不啻楚越。昱以會才高聞。皓迎至之。問曰。佛之所謂善惡報應可得聞乎。對曰。明主以孝慈治天下。則赤鳥翔而老人現。以仁德育萬物。則醴泉洌而嘉禾生。善既有瑞。惡亦如之。故為惡于隱。鬼得而誅之。為惡于顯。人得而誅之。易稱。積善餘慶。詩言。求福不回。雖儒典之格言。即佛教之明訓。皓曰。然則周孔已明。安用佛教。對曰。周孔不欲深言。故粗示其略。佛教不止淺言。故詳示其要。皆為善也。聖人唯恐為善之不多。陛下以為嫌。何也。皓無以酬之。遂罷。宿衛治圃。得金像。皓使置穢處。蒙不潔。以為笑樂。俄得腫疾。呻吟徹晝夜。卜之曰。坐犯大神。禱諸神祠不效。宮人有奉佛者曰。盍亦禱諸佛乎。皓悟迎像殿上。龕而供事之。且請會說法。會指其理要曉譬之。皓求讀沙門戒本。會取本業百二十五愿。分二百
五十事。以示皓。而使皓於行住坐臥。增益其善意。皓既受五戒。疾良已。乃嚴飾其像。而身事之。兇虐為稍減。會譯小品六度集雜譬喻等經。注安般守意法鏡道樹三經。天紀四年四月吳亡。九月會歿。晉咸和中蘇峻叛。火所建塔。司空何充復修完之。平西將軍趙誘謂人曰。言塔有光誕也。俄光五色出塔頂。誘肅然增敬。又于寺東。重造小塔云。
會未至吳時。有優婆塞支謙字恭明。一名越。本月氏人。又有支讖支亮。亮字紀明。學于讖。謙又學于亮。博觀群書。通六國語。為人頎瘠而黑。眼白童子黃。時為之語曰。支郎眼中黃。形軀雖小是智囊。獻帝末避地于吳。權召見悅之。拜為博士。使輔東宮。吳志略之云。
吳維祇難
天竺人也。世以火祠。奉異道法。有小乘沙門。解咒術。遠行而暮。就難家求宿。難忌釋子。而宿之門外。沙門戲以咒術。滅其所事之火。難乃迎沙門入室。而火復然。難大神異之。遂歸命佛乘。棄火祠。事沙門。為和尚。出家受三藏精義。又善四含。游化諸國。黃武三年。與竺律焰者同至武昌。赍法句經梵本。翻譯之。難律𦦨皆未善華言。故經辭多質。晉法立更譯之為五卷。法巨筆受。詞始達意。立又別譯小經百餘本。永嘉之亂多亡失焉。
晉竺曇摩羅剎
此
【現代漢語翻譯】 現代漢語譯本： 五十件事被用來向皓（指孫皓，三國時期吳國的最後一位皇帝）展示，目的是使孫皓在行走、站立、坐臥等日常行為中增加善意。孫皓接受五戒后，疾病很快痊癒。於是他莊嚴地裝飾佛像，親自侍奉。兇殘暴虐的行為有所減少。當時正值翻譯《小品般若經》、《六度集經》、《雜譬喻經》等經典，並註釋《安般守意經》、《法鏡經》、《道樹經》。天紀四年（280年），吳國滅亡，九月，康僧會去世。晉朝咸和年間，蘇峻叛亂，焚燒了康僧會所建的佛塔，司空何充重新修復了它。平西將軍趙誘對人說：『據說這座塔會發光。』不久，五色光芒從塔頂射出，趙誘肅然起敬。他又在寺廟東邊，重新建造了一座小塔。 康僧會未到吳國時，有優婆塞（在家男居士）支謙，字恭明，一名越，是月氏人。還有支讖、支亮。支亮字紀明，向支讖學習，支謙又向支亮學習。他廣泛閱讀書籍，通曉六國語言。他身材高瘦而面板黝黑，眼白是黃色的。當時有人這樣形容他：『支郎眼中黃，形軀雖小是智囊。』獻帝末年，他到吳國避難，孫權召見他並很高興，任命他為博士，讓他輔佐東宮。《吳志》中略有記載。 吳國的維祇難（Vighna）： 是天竺（印度）人。世代以火祭祀，信奉其他道法。有一位小乘沙門（出家僧人），懂得咒術。他遠行並在傍晚時分，到維祇難家請求借宿。維祇難忌憚釋迦牟尼的弟子，就讓他在門外住宿。沙門開玩笑地用咒術熄滅了他所祭祀的火。維祇難於是迎接沙門進入房間，火又重新燃起。維祇難覺得非常神奇，於是歸命佛法，拋棄火祭祀，侍奉沙門，尊他為和尚，出家接受三藏（Tripiṭaka）的精義，又精通四阿含（Agama）。他遊歷教化各國。黃武三年（224年），與竺律炎一同到達武昌，帶來了《法句經》（Dhammapada）的梵文版本，並翻譯了它。維祇難和竺律炎都不太擅長漢語，所以經文的辭句比較質樸。晉朝法立重新翻譯為五卷，法巨負責筆錄，文辭才開始表達出經文的含義。法立又另外翻譯了一百多本小經，永嘉之亂時大多亡佚。 晉朝的竺曇摩羅剎（Dharmarakṣa）： 此
【English Translation】 English version: Fifty matters were shown to Hao (referring to Sun Hao, the last emperor of the Wu kingdom during the Three Kingdoms period), with the aim of increasing his good intentions in his daily activities such as walking, standing, sitting, and lying down. After Sun Hao accepted the five precepts, his illness quickly healed. Thereupon, he solemnly decorated the Buddha image and personally served it. His ferocious and tyrannical behavior decreased somewhat. At that time, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, Śikṣāsamuccaya, Saṃyuktaratnapiṭaka Sūtra, and other scriptures were being translated, and the Ānāpānasmṛti Sūtra, Dharma Mirror Sūtra, and Bodhi Tree Sūtra were being annotated. In the fourth year of the Tianji era (280 AD), the Wu kingdom was destroyed, and in September, Kang Senghui passed away. During the Xianhe era of the Jin Dynasty, Su Jun rebelled and burned down the pagoda built by Kang Senghui. Sikong He Chong repaired it completely. General Zhao You, who pacified the west, said to people: 'It is said that this pagoda emits light.' Soon, five-colored light emanated from the top of the pagoda, and Zhao You became respectful. He also rebuilt a small pagoda to the east of the temple. Before Kang Senghui arrived in the Wu kingdom, there was a upāsaka (layman) named Zhi Qian, courtesy name Gongming, also known as Yue, who was from Yuezhi. There were also Zhi Chen and Zhi Liang. Zhi Liang, courtesy name Jiming, studied under Zhi Chen, and Zhi Qian studied under Zhi Liang. He read extensively and was fluent in six languages. He was tall and thin with dark skin, and his eyes had yellow sclera. At that time, people described him as: 'Zhi Lang's eyes are yellow, his body is small but his mind is a treasure trove.' At the end of Emperor Xian's reign, he sought refuge in the Wu kingdom. Sun Quan summoned him and was pleased, appointing him as a boshi (erudite) and making him an assistant to the crown prince. The Wu Zhi (Records of Wu) briefly mentions him. Vighna of Wu: Was from India. His family had been performing fire sacrifices for generations, adhering to other doctrines. There was a śrāmaṇa (mendicant) of the Hinayana school who knew incantations. He traveled far and, at dusk, sought lodging at Vighna's house. Vighna was wary of the disciples of Shakyamuni and had him stay outside the door. The śrāmaṇa jokingly extinguished the fire that he worshipped with an incantation. Vighna then welcomed the śrāmaṇa into the room, and the fire rekindled. Vighna found it very miraculous and took refuge in the Buddha's teachings, abandoning fire sacrifices, serving the śrāmaṇa, honoring him as a he shang (monk), becoming a monk himself, and accepting the essence of the Tripiṭaka (Three Baskets), and was proficient in the Agamas (Four Agamas). He traveled and taught in various countries. In the third year of the Huangwu era (224 AD), he arrived in Wuchang with Zhu Lüyan, bringing the Sanskrit version of the Dhammapada (Verses on the Doctrine) and translated it. Vighna and Zhu Lüyan were not very proficient in Chinese, so the wording of the scripture was simple. During the Jin Dynasty, Fa Li re-translated it into five volumes, with Fa Ju taking notes, and the wording began to express the meaning of the scripture. Fa Li also translated more than a hundred other minor scriptures, most of which were lost during the Yongjia Rebellion. Dharmarakṣa of the Jin Dynasty: This
云法護。其先月氏人。姓支氏。后家燉煌。八歲棄家師事沙門竺高座。日誦萬言。性純粹苦行篤學。武帝時。京師寺像雖崇麗。而方等深經未至。護慨然隨師遊歷西域諸國。凡三十六種。異言異書。皆精研無遺。遂東歸。自燉煌至長安。隨軒譯寫。為晉文。如賢劫法華光贊等百六十五部。以行世。法被中華。護力也。護山居每漱澗中。樵者穢澗側。澗為涸。護嘆曰。人之無德。致清泉不流。茍無以給。正當移去耳。俄泉流如故。后立寺于長安青門外。聲稱甚遠。眾常千人。惠帝西奔開中擾亂。護與弟子東下。至澠池而歿。壽八十八。世號燉煌菩薩。
晉朱士行
穎川人。有氣節。棄家嘿自窮經。讀竺佛朔所譯道行經。恨文簡古弗盡佛意。甘露五年。如雍西。渡流沙。至於闐。得旁行書正本。遣弟子不如檀。此言法饒。送洛陽方發。有小乘學者。白王曰。不當使婆羅門書入漢地。恐亂正典以聾盲其人。王入其語留之。士行乞火其經以驗邪正。遂投經火中。火滅而經自若。國人大神之。乃得。行至陳留倉垣水南寺。有天竺優婆塞竺叔簡。道士無羅叉。同譯。為放光般若。皮牒故本。今在豫章大安寺。行歿于于闐。壽八十。阇維身不散。祝曰。若真得道。法當毀敗。應聲而散。收骨為窣堵波。
晉帛尸梨
【現代漢語翻譯】 現代漢語譯本 云法護（Yun Fahu）：他是月氏人（Yuèzhī rén，ancient Indo-European people），姓支（Zhī）。後來居住在敦煌（Dūnhuáng，a city in Gansu province, China）。八歲時離開家，拜沙門竺高座（Zhú Gāozuò）為師。每天能背誦一萬字。他天性純真，刻苦修行，勤奮好學。武帝（Wǔdì，Emperor Wu of Jin Dynasty）時期，京師（Jīngshī，the capital city）的寺廟佛像雖然崇高華麗，但精深的方等經典（Fāngděng jīng，Mahayana sutras）尚未傳到。法護（Fǎhù）慨然跟隨他的老師遊歷西域（Xīyù，the Western Regions）各國，共三十六個國家。各種不同的語言和書籍，他都精研通透，沒有遺漏。於是他東歸，從敦煌（Dūnhuáng）到達長安（Cháng'ān，ancient capital of China）。跟隨車騎（chēqí）一起翻譯經典，譯成晉文（Jìn wén，Chinese language during Jin Dynasty），如《賢劫經》（Xián jié jīng，Bhadrakalpika Sutra）、《法華經》（Fǎhuá jīng，Lotus Sutra）、《光贊般若經》（Guāngzàn bōrě jīng，Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）等一百六十五部，流傳於世。佛法能在中華傳播，法護（Fǎhù）功不可沒。法護（Fǎhù）住在山裡，經常用山澗中的水漱口。有個樵夫弄髒了山澗，山澗就乾涸了。法護（Fǎhù）嘆息道：『人沒有德行，導致清泉不再流淌。如果不能再用了，就應該搬走了。』不久，泉水又像原來一樣流淌。後來他在長安（Cháng'ān）青門外（Qīngmén wài）建立寺廟，聲名遠播，常有上千人聚集。惠帝（Huìdì，Emperor Hui of Jin Dynasty）西逃，開中（Kāizhōng）發生動亂，法護（Fǎhù）和他的弟子向東遷移，在澠池（Miǎnchí，a place in Henan province）去世，享年八十八歲。世人稱他為敦煌菩薩（Dūnhuáng Púsà）。 晉朱士行（Jìn Zhū Shìxíng） 穎川（Yǐngchuān，a place in Henan province）人。有氣節。離開家獨自潛心研究佛經。讀竺佛朔（Zhú Fóshuò）所翻譯的《道行經》（Dàoxíng jīng，Aṣṭasāhasrikā Prajñāpāramitā Sūtra），遺憾其文辭簡略古奧，未能完全表達佛意。甘露（Gānlù）五年，前往雍西（Yōng xī），渡過流沙（liúshā，desert），到達于闐（Yútián，Khotan）。得到旁行書（pángxíng shū，a type of ancient script）的正本。派遣弟子不如檀（Bùrú Tán），意為法饒（Fǎ ráo），送往洛陽（Luòyáng，ancient capital of China）。正要出發時，有個小乘（xiǎochéng，Hinayana）學者對國王說：『不應該讓婆羅門（Póluómén，Brahmin）的書籍進入漢地（Hàndì，China），恐怕會擾亂正典，使人們聾盲。』國王聽信了他的話，扣留了經書。朱士行（Zhū Shìxíng）請求用火焚燒經書來驗證邪正。於是將經書投入火中，火滅了，而經書完好無損。國人認為他非常神奇。於是才得以通行。到達陳留（Chénliú，a place in Henan province）倉垣（Cāngyuán）水南寺（Shuǐnán sì）。有天竺（Tiānzhú，India）優婆塞（Yōupósāi，Upasaka, a male lay Buddhist）竺叔簡（Zhú Shūjiǎn），道士無羅叉（Wú Luóchā），共同翻譯，成為《放光般若經》（Fàngguāng bōrě jīng，Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）。皮牒（pídié，leather manuscript）的原本，現在在豫章（Yùzhāng，a place in Jiangxi province）大安寺（Dà'ān sì）。朱士行（Zhū Shìxíng）死在於闐（Yútián），享年八十歲。荼毗（dúpí，cremation）後身體沒有散開。他祝願說：『如果真的得道，身體應當毀壞散開。』話音剛落，身體應聲而散。人們收集他的骨頭，建造了窣堵波（sūdǔpō，stupa）。 晉帛尸梨（Jìn Bó Shīlí）
【English Translation】 English version Yun Fahu: He was a Yuezhi person (Yuèzhī rén, ancient Indo-European people), with the surname Zhi (Zhī). Later, he lived in Dunhuang (Dūnhuáng, a city in Gansu province, China). At the age of eight, he left home to study under the Shramana Zhu Gaozuo (Zhú Gāozuò). He could recite ten thousand words a day. He was pure in nature, practiced asceticism diligently, and was diligent in learning. During the reign of Emperor Wu (Wǔdì, Emperor Wu of Jin Dynasty), although the temples and Buddha statues in the capital (Jīngshī, the capital city) were magnificent, the profound Vaipulya Sutras (Fāngděng jīng, Mahayana sutras) had not yet arrived. Fahu (Fǎhù) followed his teacher to travel to various countries in the Western Regions (Xīyù, the Western Regions), a total of thirty-six countries. He thoroughly studied all kinds of different languages and books, without any omissions. So he returned east, from Dunhuang (Dūnhuáng) to Chang'an (Cháng'ān, ancient capital of China). He followed the Cheqi (chēqí) to translate scriptures, translating them into Jin Chinese (Jìn wén, Chinese language during Jin Dynasty), such as the Bhadrakalpika Sutra (Xián jié jīng), the Lotus Sutra (Fǎhuá jīng), the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Guāngzàn bōrě jīng), and one hundred and sixty-five other works, which were circulated in the world. Fahu (Fǎhù) was indispensable for the spread of Buddhism in China. Fahu (Fǎhù) lived in the mountains and often rinsed his mouth with water from the mountain stream. A woodcutter soiled the mountain stream, and the stream dried up. Fahu (Fǎhù) sighed and said, 'People have no virtue, causing the clear spring to no longer flow. If it can no longer be used, it should be moved away.' Soon, the spring flowed as before. Later, he built a temple outside Qingmen (Qīngmén wài) in Chang'an (Cháng'ān), and his reputation spread far and wide, with often thousands of people gathering. Emperor Hui (Huìdì, Emperor Hui of Jin Dynasty) fled west, and turmoil occurred in Kaizhong (Kāizhōng). Fahu (Fǎhù) and his disciples moved east and died in Mianchi (Miǎnchí, a place in Henan province), at the age of eighty-eight. The world called him the Dunhuang Bodhisattva (Dūnhuáng Púsà). Jin Zhu Shixing (Jìn Zhū Shìxíng) A person from Yingchuan (Yǐngchuān, a place in Henan province). He had integrity. He left home and devoted himself to studying Buddhist scriptures. Reading the Aṣṭasāhasrikā Prajñāpāramitā Sūtra (Dàoxíng jīng) translated by Zhu Foshuo (Zhú Fóshuò), he regretted that the text was simple and ancient, and did not fully express the Buddha's meaning. In the fifth year of Ganlu (Gānlù), he went to Yongxi (Yōng xī), crossed the quicksand (liúshā, desert), and arrived in Khotan (Yútián). He obtained the original text in the parthian script (pángxíng shū, a type of ancient script). He sent his disciple Buru Tan (Bùrú Tán), meaning Dharma Abundant (Fǎ ráo), to Luoyang (Luòyáng, ancient capital of China). Just as he was about to set off, a Hinayana (xiǎochéng) scholar said to the king, 'You should not allow the books of the Brahmins (Póluómén) to enter the Han land (Hàndì, China), I am afraid it will disturb the orthodox scriptures and make people deaf and blind.' The king listened to his words and detained the scriptures. Zhu Shixing (Zhū Shìxíng) requested to burn the scriptures to verify whether they were orthodox or heretical. So he threw the scriptures into the fire, the fire went out, and the scriptures were intact. The people of the country thought he was very magical. So he was able to pass. He arrived at Shuinan Temple (Shuǐnán sì) in Cangyuan (Cāngyuán), Chenliu (Chénliú, a place in Henan province). There was an Indian (Tiānzhú) Upasaka (Yōupósāi, a male lay Buddhist) named Zhu Shujian (Zhú Shūjiǎn), and a Taoist named Wu Luochā (Wú Luóchā), who jointly translated it into the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Fàngguāng bōrě jīng). The original leather manuscript (pídié) is now in Da'an Temple (Dà'ān sì) in Yuzhang (Yùzhāng, a place in Jiangxi province). Zhu Shixing (Zhū Shìxíng) died in Khotan (Yútián), at the age of eighty. After cremation (dúpí), his body did not scatter. He prayed, 'If I have truly attained the Way, my body should be destroyed and scattered.' As soon as he finished speaking, his body scattered in response. People collected his bones and built a stupa (sūdǔpō). Jin Bo Shili (Jìn Bó Shīlí)
蜜多羅
此云吉友。西域國王子也。讓位於弟。如吳泰伯。出家東遊諸國。永嘉中至關中。值亂渡江。止建鄴建初寺。世呼為高座。丞相王茂弘見之曰。我輩人也。太尉庾元規。光祿周伯仁。太常謝幼輿。廷尉桓茂倫。一時名士。皆造門結好。聲名著縉紳間。友嘗對導解帶槃薄。尚書令卞望之適至。友正容肅然。人問其故。對曰王公風鑒期人。卞令范度格物。吾正當以是應之耳。桓廷尉欲為友作目。久而未得。或云尸梨蜜可謂卓朗。桓絕欲以為盡品題之極。大將軍王處仲在南夏。聞友為諸公器重。心未然之。及見。不覺欣然致敬。周顗為僕射領選。臨入局。過語。嘆曰為朝廷選賢。得如君者。真令人無愧耳。顗歿。友尉其孤。對坐作梵唄。清響凌雲。又咒語千餘言而去。導曰。外國之不為富貴所惑者。有君一人而已。友笑曰。若使我如諸君。今日豈得在此耶。時傳以為名言。友高簡不學晉言。以持咒稱。初江夏未有咒。友譯孔雀明王經諸神咒。以授弟子覓歷。咸康中歿。壽八十餘。友好於石子岡行頭陀。遂葬其地。成帝為樹剎。冢側有沙門亡其名。自關右來為造寺。號高座。
晉僧伽䟦澄
此云眾現。罽賓國人也。淵懿有識量。博究三藏。特善禪數經。誦阿毗曇毗婆沙。精入其義。縱浪諸國。以弘
【現代漢語翻譯】 現代漢語譯本 蜜多羅（Mitra，意為吉友）： 他被稱為『吉友』。是西域國家的一位王子。他將王位讓給了弟弟，就像吳泰伯一樣。他出家后遊歷各國。永嘉年間來到關中，正趕上戰亂，於是渡江，住在建鄴的建初寺。世人稱他為高座。丞相王茂弘見到他說：『他是我們這樣的人啊。』太尉庾元規、光祿周伯仁、太常謝幼輿、廷尉桓茂倫，都是當時的名士，都到他門前結交，他的聲名在士大夫之間非常顯赫。蜜多羅曾經對著王導解開衣帶，舉止隨意。尚書令卞望之正好來到，蜜多羅立刻變得莊重嚴肅。有人問他原因，他回答說：『王公善於通過風度來識別人，卞令善於通過規範來衡量事物，我應當用這種態度來應對他。』桓廷尉想為蜜多羅寫傳記，很久都沒有寫好。有人說用『尸梨蜜』這個名字，可以說是非常傑出。桓廷尉認為這已經是對人品題的最高評價了。大將軍王處仲在南夏，聽說蜜多羅被各位名士器重，心裡不以為然。等到見到他，不由得欣然致敬。周顗擔任僕射，主管選拔官員。臨去上任時，拜訪蜜多羅，感嘆道：『為朝廷選拔賢才，能像您這樣的人，真是令人無愧啊。』周顗去世后，蜜多羅安慰他的孤兒，相對而坐，唱誦梵唄，清越的歌聲直衝雲霄。又唸誦了一千多字的咒語后離去。王導說：『外國人不被富貴所迷惑的，只有您一個人而已。』蜜多羅笑著說：『如果我像你們一樣，今天怎麼會在這裡呢？』當時人們都傳誦這句話，認為這是名言。蜜多羅高潔簡樸，不學習晉朝的語言，以持咒著稱。當初江夏沒有咒語，蜜多羅翻譯了孔雀明王經等各種神咒，傳授給弟子覓歷。咸康年間去世，享年八十多歲。蜜多羅喜歡在石子岡修行頭陀行，於是就葬在那裡。成帝為他建造了寺廟。墳墓旁邊有一位沙門，名字已經失傳，從關右來為他建造寺廟，命名為高座寺。
晉僧伽䟦澄（Samghavarman）： 他被稱為『眾現』。是罽賓國（Kashmir）人。他淵博有見識，廣泛研究三藏經典，尤其擅長禪數經。誦讀阿毗曇毗婆沙（Abhidhamma Vibhasa），精通其中的含義。他遊歷各國，爲了弘揚佛法。
【English Translation】 English version Mitra (meaning 'Good Friend'): He was called 'Good Friend'. He was a prince of a Western Region country. He abdicated the throne to his younger brother, like Wu Taibo. After leaving home, he traveled to various countries. During the Yongjia period, he came to Guanzhong, just in time for the war, so he crossed the river and lived in Jianchu Temple in Jianye. People called him Gaozuo (High Seat). Prime Minister Wang Maohong saw him and said, 'He is one of us.' Grand Commandant Yu YuanGui, Guanglu Zhou Boren, Taichang Xie Youyu, and Tingwei Huan Maolun were all famous scholars at the time, and they all came to his door to make friends. His reputation was very prominent among the scholar-officials. Mitra once loosened his belt and behaved casually in front of Wang Dao. Shangshuling Bian Wangzhi happened to arrive, and Mitra immediately became solemn and serious. Someone asked him why, and he replied, 'Lord Wang is good at recognizing people through demeanor, and Magistrate Bian is good at measuring things through norms. I should respond to him in this way.' Tingwei Huan wanted to write a biography for Mitra, but he couldn't write it well for a long time. Someone said that using the name 'Shili Mitra' could be said to be very outstanding. Tingwei Huan believed that this was the highest evaluation of a person's character. General Wang Chuzhong was in Nanxia, and when he heard that Mitra was valued by various famous scholars, he didn't think so in his heart. When he saw him, he couldn't help but pay his respects with joy. Zhou Yi served as Pushe, in charge of selecting officials. Before taking office, he visited Mitra and sighed, 'Selecting talented people for the court, having someone like you is truly worthy of the name.' After Zhou Yi passed away, Mitra comforted his orphans, sat facing each other, and chanted Sanskrit hymns, the clear singing soaring into the clouds. He then recited more than a thousand words of mantras and left. Wang Dao said, 'Among foreigners who are not confused by wealth and honor, you are the only one.' Mitra smiled and said, 'If I were like you, how could I be here today?' At that time, people circulated this sentence, considering it a famous saying. Mitra was noble and simple, did not learn the language of the Jin Dynasty, and was known for chanting mantras. Initially, there were no mantras in Jiangxia. Mitra translated the Peacock King Sutra and various other mantras, and taught them to his disciple Mi Li. He passed away during the Xiankang period at the age of eighty-plus. Mitra liked to practice asceticism in Shizigang, so he was buried there. Emperor Cheng built a temple for him. Next to the tomb was a monk whose name has been lost, who came from Guan You to build a temple for him, naming it Gaozuo Temple.
Jin Samghavarman (meaning 'Assembly Protection'): He was called 'Zhong Xian' (Assembly Manifestation). He was from Kashmir. He was profound and knowledgeable, extensively studied the Tripitaka, and was particularly good at Chan Shu Jing (Dhyana-numerical Sutras). He recited the Abhidhamma Vibhasa and was proficient in its meaning. He traveled to various countries to promote Buddhism.
化為己任。苻堅建元十七年。至關中。初大乘經典未廣。禪數學方盛。現既至。道俗歸之。以為法匠。秘書郎趙正。請出阿毗曇毗婆沙梵本。與道安等宣譯。現口授。外國沙門曇摩難提筆綴其文。佛圖羅剎宣譯之。秦沙門敏智潤以詞。建元十九年四月集譯。至秋方畢。又以婆須蜜胡本自隨。明年與曇摩難提僧伽婆共執梵本。沙門佛念宣譯。慧嵩筆受。道安法和對挍。現有威儀。關中追法焉。后不知所終。
晉曇摩難提
此云法喜。兜佉勒國人。齠齔棄家。性慧敏。覆誦增一阿含經。有名諸國。志弘教法。冒流沙東來。苻堅建元初至長安。堅延見恩禮特重。中土未有四含。武威太守趙正者。請出其本。時慕容沖叛軍興。關中擾動。正為法忘死。力請不已。於是與道安集義學。譯中增一二阿含。並先所出毗曇心三昧度等。佛念傳譯。慧嵩筆受。凡兩年而就。及姚萇兵連關內。世路艱阻。辭歸西域。
晉佛圖羅剎
不知何國人。純粹有高行。該覽傳記。閑習漢言。久游中夏。宣譯梵本。見重於世云。
晉僧伽提婆
此云眾天。姓瞿曇氏。罽賓國人。少學道。專以求師為急。研味三藏。尤善阿毗曇心。嘗誦三法度論。以為入道之徑。為人有威儀。進止堪睹。鑑識深渺。恂恂善誘人。苻堅
【現代漢語翻譯】 現代漢語譯本：將弘揚佛法視為自己的責任。苻堅（Fu Jian，人名，前秦皇帝）建元十七年，鳩摩羅什（Kumarajiva，人名，佛教僧侶和翻譯家）到達關中（Guanzhong，地名，中國古代地區）。當時，大乘經典尚未廣泛流傳，禪修之學正興盛。鳩摩羅什的到來，使僧俗都歸附於他，視他為佛法大師。秘書郎趙正（Zhao Zheng，人名，官職名）請求他翻譯《阿毗曇毗婆沙》（Abhidhamma Vibhasa，佛教論書）的梵文原本，與道安（Dao An，人名，佛教僧侶）等人共同翻譯。鳩摩羅什口述，外國沙門曇摩難提（Dharmanandi，人名，佛教僧侶）筆錄其文，佛圖羅剎（Buddharaksa，人名，佛教僧侶）宣譯，秦地的沙門敏智（Min Zhi，人名，佛教僧侶）潤飾文辭。建元十九年四月開始翻譯，到秋天才完成。鳩摩羅什又帶著婆須蜜（Vasumitra，人名，佛教論師）的胡本（指來自西域的文字），第二年與曇摩難提、僧伽婆（Sanghabhadra，人名，佛教僧侶）共同執持梵文原本，沙門佛念（Fo Nian，人名，佛教僧侶）宣譯，慧嵩（Hui Song，人名，佛教僧侶）筆受，道安、法和（Fa He，人名，佛教僧侶）對校。鳩摩羅什具有威儀，關中地區的人們追隨他學習佛法。後來不知他的最終去向。 晉代的曇摩難提（Dharmanandi，人名，佛教僧侶）： 意為『法喜』。是兜佉勒國（Tukhara，古國名，位於中亞地區）人。年幼時就離開了家，天性聰慧敏捷，能背誦《增一阿含經》（Ekottara Agama，佛教經典）。在各國都很有名。立志弘揚佛法，冒著穿越流沙的危險來到東方。苻堅建元初年到達長安（Chang'an，地名，古都）。苻堅對他非常恩待。當時中原地區還沒有《四阿含》（Agama，佛教經典），武威太守趙正請求他翻譯這些經典。當時慕容沖（Murong Chong，人名，叛軍首領）叛亂，關中地區動盪不安，趙正爲了佛法不惜犧牲生命，極力請求翻譯。於是曇摩難提與道安一起聚集精通義理的學者，翻譯了《中阿含經》（Majjhima Agama，佛教經典）和《增一阿含經》，以及先前所翻譯的《毗曇心》（Abhidhamma-hrdaya，佛教論書）、《三昧度》（Samadhi-gocara，佛教論書）等。佛念傳譯，慧嵩筆受，總共花了兩年時間才完成。等到姚萇（Yao Chang，人名，後秦建立者）的軍隊連年征戰關中，世路艱難險阻，曇摩難提辭別返回西域。 晉代的佛圖羅剎（Buddharaksa，人名，佛教僧侶）： 不知道是哪個國家的人。品行純潔高尚，廣泛閱讀各種傳記，精通漢語。長期在中原地區遊歷，宣譯梵文原本，被世人所敬重。 晉代的僧伽提婆（Sanghabhadra，人名，佛教僧侶）： 意為『眾天』。姓瞿曇（Gautama，姓氏），是罽賓國（Kashmir，地名，古印度地區）人。年少時學習佛道，專心致志地尋求老師。研習三藏（Tripitaka，佛教經典總稱），尤其擅長《阿毗曇心》。曾經背誦《三法度論》（Sanfa Dulu，佛教論書），認為這是進入佛道的途徑。為人舉止有威儀，一舉一動都值得效仿。鑑別能力深刻而精妙，誠懇地善於引導他人。苻堅
【English Translation】 English version: He took it as his own responsibility to propagate the Dharma. In the seventeenth year of Jianyuan reign of Fu Jian (Fu Jian, a person's name, Emperor of the Former Qin Dynasty), Kumarajiva (Kumarajiva, a person's name, a Buddhist monk and translator) arrived in Guanzhong (Guanzhong, a place name, an ancient region in China). At that time, the Mahayana scriptures were not yet widely spread, and the study of Chan (Zen) was flourishing. Kumarajiva's arrival led both monks and laypeople to follow him, regarding him as a master of the Dharma. Zhao Zheng (Zhao Zheng, a person's name, an official title), the secretary, requested him to translate the Sanskrit original of the Abhidhamma Vibhasa (Abhidhamma Vibhasa, a Buddhist treatise), and to translate it together with Dao An (Dao An, a person's name, a Buddhist monk) and others. Kumarajiva dictated, the foreign Shramana Dharmanandi (Dharmanandi, a person's name, a Buddhist monk) wrote down the text, Buddharaksa (Buddharaksa, a person's name, a Buddhist monk) translated it orally, and Min Zhi (Min Zhi, a person's name, a Buddhist monk) of Qin polished the wording. The translation began in April of the nineteenth year of Jianyuan and was completed in the autumn. Kumarajiva also brought with him the 'Hu' text (referring to texts from the Western Regions) of Vasumitra (Vasumitra, a person's name, a Buddhist philosopher). The following year, together with Dharmanandi and Sanghabhadra (Sanghabhadra, a person's name, a Buddhist monk), he held the Sanskrit original, the Shramana Fo Nian (Fo Nian, a person's name, a Buddhist monk) translated it orally, Hui Song (Hui Song, a person's name, a Buddhist monk) wrote it down, and Dao An and Fa He (Fa He, a person's name, a Buddhist monk) proofread it. Kumarajiva had dignity, and the people of Guanzhong followed him to study the Dharma. Later, his final whereabouts were unknown. Dharmanandi (Dharmanandi, a person's name, a Buddhist monk) of the Jin Dynasty: His name means 'Joy of Dharma'. He was a native of Tukhara (Tukhara, an ancient country, located in Central Asia). He left home at a young age, and was intelligent and quick-witted, able to recite the Ekottara Agama (Ekottara Agama, a Buddhist scripture). He was famous in various countries. Aspiring to propagate the Dharma, he braved the dangers of crossing the shifting sands to come to the East. He arrived in Chang'an (Chang'an, a place name, an ancient capital) in the early years of Fu Jian's Jianyuan reign. Fu Jian treated him with great kindness and respect. At that time, the Central Plains did not yet have the four Agamas (Agama, Buddhist scriptures), and Zhao Zheng, the governor of Wuwei, requested him to translate these scriptures. At that time, Murong Chong (Murong Chong, a person's name, a rebel leader) rebelled, and the Guanzhong region was in turmoil. Zhao Zheng risked his life for the Dharma and earnestly requested the translation. Therefore, Dharmanandi gathered scholars proficient in Buddhist doctrines together with Dao An, and translated the Majjhima Agama (Majjhima Agama, a Buddhist scripture) and the Ekottara Agama, as well as the previously translated Abhidhamma-hrdaya (Abhidhamma-hrdaya, a Buddhist treatise), Samadhi-gocara (Samadhi-gocara, a Buddhist treatise), etc. Fo Nian translated orally, Hui Song wrote it down, and it took a total of two years to complete. When Yao Chang's (Yao Chang, a person's name, the founder of the Later Qin Dynasty) army fought in Guanzhong for years, and the roads of the world were difficult and dangerous, Dharmanandi bid farewell and returned to the Western Regions. Buddharaksa (Buddharaksa, a person's name, a Buddhist monk) of the Jin Dynasty: It is not known what country he was from. He was pure and noble in character, widely read various biographies, and was proficient in Chinese. He traveled in the Central Plains for a long time, translating Sanskrit originals, and was respected by the world. Sanghabhadra (Sanghabhadra, a person's name, a Buddhist monk) of the Jin Dynasty: His name means 'Assembly of Gods'. His surname was Gautama (Gautama, a surname), and he was a native of Kashmir (Kashmir, a place name, an ancient region in India). He studied the Buddhist path in his youth, and devoted himself to seeking teachers. He studied the Tripitaka (Tripitaka, the general term for Buddhist scriptures), and was especially proficient in the Abhidhamma-hrdaya. He once recited the Sanfa Dulu (Sanfa Dulu, a Buddhist treatise), believing it to be the path to entering the Buddhist path. He was dignified in his demeanor, and his every move was worthy of emulation. His discernment was profound and subtle, and he was sincere and good at guiding others. Fu Jian
建元初至長安。初僧伽䟦澄。曇摩難提所譯。婆須蜜。二阿含。毗曇廣說。三法度等。凡百餘萬言。慕容之難。兵戈驚擾。未盡意旨。而道安又棄世。不及刊正。后東山清平。提婆乃與冀州沙門法和講究。稍習華言。因知前所出經舛訛。提婆更出阿毗曇廣說眾經為證。會姚興王秦。法道特盛。法和入關。於是提婆渡江如匡山。為慧遠所賓禮。以大元中。請出阿毗曇心。及三法度等。譯于般若臺。隆安元年游京師。一時名士。爭先愿見。又為瑯玡王珣所賓禮。延請于其舍。講阿毗曇。名僧畢集。提婆徇義。吐詞粲然成文。時王彌在座。感悟增敬。珣問法網。道人阿彌所得如何。答曰。大略全是。小未精到耳。明年珣又集京師義學沙門慧持四十餘人。更請重譯中阿含。罽賓國沙門僧伽難叉執梵本。提婆翻為晉言。書成。妙極意得。世秘重之。其在河洛。凡譯眾經百餘萬言。后不知所終。
晉竺佛念者
涼州人。少年出家。有敏識。為人慈和。學兼內外。曉華戎之音。名著關中。秦建元中。僧伽䟦澄曇摩難提譯諸經。時多名流。念獨出其右。至譯增一阿含。念多析別研練。盡其義味。兩年乃畢。自世高支謙以來。無如念者。故為苻姚兩朝譯人之冠。又出菩薩瓔珞十住斷結曜胎中陰等經。方就緒未定藁。遂臥疾終
【現代漢語翻譯】 現代漢語譯本：建元初年，鳩摩羅提婆（Kumāratīva）到達長安。最初僧伽跋澄（Saṃghabhadra）、曇摩難提（Dharmānandi）所翻譯的《婆須蜜》（Vasumitra）、《二阿含》（Two Agamas）、《毗曇廣說》（Abhidharma-vistara）、《三法度》（Three Dharmas）等，總共一百多萬字。慕容氏作亂，兵戈驚擾，未能完全表達經文的意旨，而道安（Dào'ān）又去世，沒來得及校正。後來東山清平，提婆（Tīva）於是與冀州沙門法和（Fǎhé）一起講習研究，逐漸熟悉漢語，因此知道先前所出的經文有錯誤。提婆（Tīva）又拿出《阿毗曇廣說》（Abhidharma-vistara）等眾多經書作為證據。適逢姚興統治下的王秦時期，佛法興盛。法和（Fǎhé）進入關中，於是提婆（Tīva）渡江前往匡山，受到慧遠（Huìyuǎn）的禮遇。在大元時期，請求翻譯《阿毗曇心》（Abhidharma-hṛdaya）及《三法度》（Three Dharmas）等經書，在般若臺翻譯。隆安元年，遊歷京師，一時間名士爭先恐後地想要拜見他。又受到瑯玡王珣（Wáng Xún）的禮遇，邀請到他的府邸，講解《阿毗曇》（Abhidharma），名僧全部聚集。提婆（Tīva）闡述義理，言辭華麗，自然成文。當時王彌（Wáng Mí）在座，深受感動，更加敬佩。王珣（Wáng Xún）問法網（Fǎwǎng）道人阿彌（Āmítuó）的所得如何，提婆（Tīva）回答說：『大體上全部掌握，只是小的方面還不夠精通。』第二年，王珣（Wáng Xún）又召集京師義學沙門慧持（Huìchí）等四十餘人，再次請求重新翻譯《中阿含》（Madhyama Āgama）。罽賓國（Kashmir）沙門僧伽難叉（Saṃghanandi）拿著梵文字，提婆（Tīva）翻譯成晉語，書寫完成，精妙至極，意義表達充分，世人秘密地珍重它。他在河洛一帶，總共翻譯眾多經書一百多萬字，後來不知道最終的結局。 晉朝的竺佛念（Zhú Fóniàn）是涼州人。少年時出家，有敏銳的才識，為人慈祥溫和，學識兼通內外，通曉漢語和少數民族的語言，名聲顯赫于關中。秦建元時期，僧伽跋澄（Saṃghabhadra）、曇摩難提（Dharmānandi）翻譯各種經書，當時有很多名流，竺佛念（Zhú Fóniàn）尤其突出。到翻譯《增一阿含》（Ekottara Āgama）時，竺佛念（Zhú Fóniàn）多次分析辨別研究，窮盡其中的義理，花了兩年才完成。自從支世高（Zhī Shìgāo）、支謙（Zhī Qiān）以來，沒有像竺佛念（Zhú Fóniàn）這樣的人。因此成為苻秦和姚秦兩個朝代的譯經人中的佼佼者。又翻譯了《菩薩瓔珞》（Bodhisattva-mālā）、《十住斷結》（Daśabhūmika-viniscaya）、《曜胎》（Garbhāvakrānti）、《中陰》（Antarābhava）等經書，剛剛開始整理還沒有定稿，就因病去世了。
【English Translation】 English version: In the early years of Jianyuan, Kumāratīva (Kumāratīva) arrived in Chang'an. Initially, Saṃghabhadra (Saṃghabhadra) and Dharmānandi (Dharmānandi) translated the Vasumitra (Vasumitra), Two Agamas (Two Agamas), Abhidharma-vistara (Abhidharma-vistara), Three Dharmas (Three Dharmas), etc., totaling over a million words. Due to the turmoil caused by Murong's rebellion, the meaning of the scriptures could not be fully expressed, and Dào'ān (Dào'ān) passed away before he could revise them. Later, when Dongshan was peaceful, Tīva (Tīva) studied and researched with the monk Fǎhé (Fǎhé) from Jizhou, gradually becoming familiar with the Chinese language. He then realized that the previously translated scriptures contained errors. Tīva (Tīva) presented the Abhidharma-vistara (Abhidharma-vistara) and other scriptures as evidence. During the reign of Yao Xing in the Wang Qin dynasty, Buddhism flourished. Fǎhé (Fǎhé) entered Guanzhong, and Tīva (Tīva) crossed the river to Mount Kuang, where he was treated with courtesy by Huìyuǎn (Huìyuǎn). During the Dayuan period, he requested the translation of the Abhidharma-hṛdaya (Abhidharma-hṛdaya) and Three Dharmas (Three Dharmas), etc., which were translated at the Prajna Terrace. In the first year of Long'an, he traveled to the capital, and famous scholars eagerly sought to meet him. He was also treated with courtesy by Wang Xún (Wáng Xún), the Prince of Langya, who invited him to his residence to lecture on the Abhidharma (Abhidharma), where all the eminent monks gathered. Tīva (Tīva) expounded the principles, and his words were elegant and naturally formed into writing. At that time, Wáng Mí (Wáng Mí) was present, deeply moved and even more respectful. Wáng Xún (Wáng Xún) asked about the attainments of the Daoist Āmítuó (Āmítuó) of Fǎwǎng (Fǎwǎng), and Tīva (Tīva) replied, 'He has grasped the general principles entirely, but the minor aspects are not yet refined.' The following year, Wáng Xún (Wáng Xún) gathered more than forty monks, including Huìchí (Huìchí), from the capital's school of righteousness, and requested a re-translation of the Madhyama Āgama (Madhyama Āgama). The Kashmiri monk Saṃghanandi (Saṃghanandi) held the Sanskrit text, and Tīva (Tīva) translated it into the Jin language. The writing was completed, extremely exquisite, and the meaning was fully expressed, and the world secretly treasured it. In the Heluo area, he translated over a million words of various scriptures, and his final fate remains unknown. Zhú Fóniàn (Zhú Fóniàn) of the Jin dynasty was from Liangzhou. He became a monk at a young age, possessed keen intelligence, and was kind and gentle. He was knowledgeable in both internal and external studies, and was proficient in both Chinese and the languages of ethnic minorities. His reputation was prominent in Guanzhong. During the Jianyuan period of the Qin dynasty, Saṃghabhadra (Saṃghabhadra) and Dharmānandi (Dharmānandi) translated various scriptures, and there were many famous figures at that time, but Zhú Fóniàn (Zhú Fóniàn) stood out among them. When translating the Ekottara Āgama (Ekottara Āgama), Zhú Fóniàn (Zhú Fóniàn) repeatedly analyzed, distinguished, and researched, exhausting its meaning, and it took him two years to complete. Since Zhī Shìgāo (Zhī Shìgāo) and Zhī Qiān (Zhī Qiān), there had been no one like Zhú Fóniàn (Zhú Fóniàn). Therefore, he became the leading translator of scriptures during the Fú Qín and Yáo Qín dynasties. He also translated the Bodhisattva-mālā (Bodhisattva-mālā), Daśabhūmika-viniscaya (Daśabhūmika-viniscaya), Garbhāvakrānti (Garbhāvakrānti), and Antarābhava (Antarābhava) scriptures. He had just begun to organize them and had not yet finalized the drafts when he fell ill and passed away.
于長安。道俗嗟惜焉。
晉鳩摩羅什
此云童壽。天竺人也。世為相國。大父達多有重名。父炎將嗣相位。避之出家。東度蔥嶺。龜茲王聞其名。郊迎之。尊以為國師。王有妹年二十。才敏絕人。諸國交聘不許。及見炎逼以妻之。生二子。其一羅什。其一則弗沙提婆。始什之妊也。其母慧解倍常。聞雀黎大寺多名僧。有得道者。呼女伴往聽法。忽通天竺語。難問鋒出。有達么瞿沙者。見曰。是必孕智子。為說舍利弗在胎時事。什生七歲。母因野行。見冢骨。從炎乞出家。炎不可。因不食六日。氣如縷。乃許之。遂與什俱落髮。母以專精禪觀。獲初果。什誦經日千偈。偈三十二字。凡三萬二千言。義亦自通。龜茲人方加禮事。母輒攜什避去。游諸國。什九歲。渡新頭河。至罽賓。師事異僧槃頭達多。受雜藏中長兩阿含。凡四百萬言。達多奇之。什自是聲稱達王。王集異道。立論相攻難。異道慢什年小。不為備。什乘隙折困之。異道愧伏。王設上供。差大僧營視。惟恐其去。年十二。母攜還龜茲。而諸國交聘以好爵。悉不應。已又攜至月氏。北山尊者見之。謂其母曰。此沙彌使三十五歲。毗尼無玷者。度人如優波鞠多。不爾正一俊法師耳。至沙勒。頂戴佛缽。私念缽大而輕如此耶。即重不勝。失聲下之。母問
【現代漢語翻譯】 現代漢語譯本： 在長安，僧人和俗人都為之嘆息惋惜。
晉朝的鳩摩羅什（Kumārajīva，一位來自龜茲的著名佛經翻譯家）
鳩摩羅什，意為『童壽』。是天竺（India）人。他的家族世代為相國。他的祖父達多（Datta）有很高的名望。他的父親炎（Kumārāda）本應繼承相位，但他避開了，選擇出家。他向東越過蔥嶺（Pamir Mountains），龜茲（Kucha，古代西域的一個王國）國王聽說了他的名聲，親自到郊外迎接他，尊奉他為國師。國王有個妹妹，年方二十，才華敏捷，舉世無雙。各國都來求親，但國王都沒有答應。等到她見到炎，就被迫嫁給了他。生了兩個兒子，一個是羅什（Kumārajīva），另一個是弗沙提婆（Puṣpadeva）。當初羅什還在母親腹中時，他的母親就比平時更有智慧。她聽說雀黎大寺（Que Li Great Temple）有很多著名的僧人，其中有得道者，就叫上女伴一起去聽法。忽然她能聽懂天竺語，提問時言辭犀利。有個叫達么瞿沙（Dharmaghoṣa）的人，看到后說：『這一定是懷了有智慧的孩子。』併爲她講述了舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）在母親胎中的事情。羅什七歲時，他的母親在野外行走，看到了墳墓中的骨頭，就向炎請求出家。炎不同意。她因此不吃不喝六天，氣息微弱，炎才答應了她。於是她和羅什一起剃度出家。他的母親專心致志地禪觀，獲得了初果（Sotāpanna，小乘佛教四果中的第一個果位）。羅什每天能背誦一千首偈頌，每首偈頌三十二個字，總共三萬兩千字。而且自己就能理解其中的含義。龜茲人更加禮敬他。他的母親總是帶著羅什躲避離開，遊歷各國。羅什九歲時，渡過新頭河（Sindhu River，印度河），到達罽賓（Kashmir）。師事異僧槃頭達多（Bandhudatta），學習《雜藏》（Miscellaneous Collection）中的《長阿含》（Dīrgha Āgama）和《中阿含》（Madhyama Āgama），總共四百萬字。槃頭達多對他感到驚奇。羅什從此聲名遠揚，傳到了國王那裡。國王召集了其他學派的人，讓他們互相辯論。其他學派的人輕視羅什年幼，沒有做好準備。羅什抓住機會，駁倒了他們，使他們感到羞愧和屈服。國王設了盛大的供養，派遣大僧照看他，唯恐他離開。十二歲時，他的母親帶著他回到龜茲。各國都用優厚的待遇來聘請他，但他都沒有答應。之後又帶著他到了月氏（Yuezhi）。北山尊者（North Mountain Venerable）見到他，對他的母親說：『這個沙彌（Śrāmaṇera，小沙彌）如果到三十五歲，能保持戒律清凈，那麼他度化的人就會像優波鞠多（Upagupta，一位著名的阿羅漢）一樣多。否則，他只會成為一個才華出衆的法師。』到了沙勒（Shale），他頭頂著佛缽（Buddha's alms bowl）。心裡想：『佛缽這麼大，卻這麼輕嗎？』立刻感到重得無法承受，失聲將缽放下。他的母親問他。
【English Translation】 English version: In Chang'an, both monks and laypeople sighed and lamented.
Kumārajīva of the Jin Dynasty
His name means 'Childhood Longevity'. He was a native of India. His family had been ministers of state for generations. His grandfather, Datta, had a great reputation. His father, Kumārāda, was to inherit the position of prime minister, but he avoided it and left home. He crossed the Pamir Mountains eastward. The king of Kucha heard of his fame and welcomed him in the suburbs, honoring him as the national teacher. The king had a younger sister, twenty years old, with extraordinary talent and intelligence. Various countries sent envoys to propose marriage, but the king did not allow it. When she saw Kumārāda, she was forced to marry him. They had two sons, one was Kumārajīva, and the other was Puṣpadeva. At the beginning of Kumārajīva's pregnancy, his mother's wisdom was more than usual. She heard that the Que Li Great Temple had many famous monks, some of whom had attained enlightenment, so she called her female companions to listen to the Dharma. Suddenly, she could understand the Indian language and her questions were sharp. A person named Dharmaghoṣa saw this and said, 'This must be a pregnancy of a wise child.' He told her about the events of Śāriputra in his mother's womb. When Kumārajīva was seven years old, his mother saw the bones in the tomb while walking in the wild, so she asked Kumārāda to leave home. Kumārāda disagreed. She did not eat or drink for six days, and her breath was weak, so Kumārāda agreed to her. So she and Kumārajīva shaved their heads and left home together. His mother devoted herself to meditation and attained the first fruit (Sotāpanna). Kumārajīva could recite a thousand verses a day, each verse with thirty-two words, a total of thirty-two thousand words. And he could understand the meaning himself. The people of Kucha respected him even more. His mother always took Kumārajīva to avoid leaving and traveled to various countries. When Kumārajīva was nine years old, he crossed the Sindhu River and arrived in Kashmir. He studied with the heterodox monk Bandhudatta, learning the Dīrgha Āgama and Madhyama Āgama in the Miscellaneous Collection, a total of four million words. Bandhudatta was amazed at him. From then on, Kumārajīva's reputation spread far and wide, reaching the king. The king gathered people from other schools and had them debate each other. The people of other schools despised Kumārajīva for being young and were not prepared. Kumārajīva seized the opportunity and refuted them, causing them to feel ashamed and subdued. The king set up a grand offering and sent great monks to take care of him, fearing that he would leave. At the age of twelve, his mother took him back to Kucha. Various countries used generous treatment to hire him, but he did not agree. Later, he took him to Yuezhi. The North Mountain Venerable saw him and said to his mother, 'If this Śrāmaṇera reaches the age of thirty-five and can maintain the purity of the precepts, then the people he saves will be as many as Upagupta. Otherwise, he will only become a talented Dharma master.' When he arrived at Shale, he wore the Buddha's alms bowl on his head. He thought in his heart, 'Is the Buddha's alms bowl so big, but so light?' Immediately felt too heavy to bear, and put the bowl down with a cry. His mother asked him.
其故。曰兒心分別。故缽輕重耳。遂留沙勒一年。博覽五明諸論。及陰陽星算。皆妙達其要。沙門喜見勸王請什開法。曰。當有二益。國中比丘。恥不及之。而加精進。龜茲王必以為尊什。是敬己也。來修舊好。王然之。於是會道俗如其勸。什真率忽繩墨。或者疑之。時有莎車王子須利耶跋陀。參軍王子須耶利蘇摩兄弟。皆棄國位為沙門。蘇摩尤才辯。嘗為什說阿耨達經。以陰界諸入。皆空無相。怪而問曰。此經乃壞破諸法至是耶。因共研核大小乘。移時。而什悟。嘆曰。吾昔于小乘。如以鍮石為金。遂受中百二論。十二門觀等。溫宿國龜茲之北境也。有異道。立義擊鼓。求論辯。什適隨母在焉。卒挫衄之。自是名重蔥左。居龜茲。廣說諸經。學徒自諸國來者云委。尼阿竭耶末帝。王女也。博觀群經。已證二果。聞法欣躍。更請開演。什益分別諸法本空。陰界假名非實等法義。聽者曉悟。年二十。即王宮。從卑摩羅叉受戒。學十誦律。頃之母謂龜茲王白純曰。汝國尋衰柰何。謂什曰。方等深教不可思議。傳至東土。惟爾之力。但于汝無利。惜哉。什曰。必使大化流傳。雖苦無所恨。母以為然。尋往天竺。進登三果。什獨留止國之新寺。後於寺側。得放光經。而文字隱蔽。不可讀。什心知其魔。不為動。既而可讀耳。聞
【現代漢語翻譯】 現代漢語譯本： 原因在於兒童的心有分別念。因此感覺缽有輕重。於是鳩摩羅什在沙勒停留了一年，廣泛閱讀五明論著以及陰陽星算，都精妙地通達了其中的要義。沙門喜見勸說國王邀請鳩摩羅什來弘揚佛法，說：『這會有兩個好處。國內的比丘會因為趕不上他而感到羞愧，從而更加精進。龜茲王也一定會認為尊重鳩摩羅什就是尊敬自己，從而前來修復舊好。』國王認為有道理。於是召集僧俗大眾，按照喜見的建議去做。鳩摩羅什天性率真，不拘小節，有人因此懷疑他。當時有莎車國的王子須利耶跋陀（Sūryabhadra，意為日賢）和參軍王子須耶利蘇摩（Sūryasoma，意為日面）兄弟，都放棄了王位而出家為沙門。蘇摩尤其有才辯，曾經為鳩摩羅什講解《阿耨達經》（Anavatapta Sutra）。因為經中說陰界諸入皆空無相，感到奇怪，於是問道：『這部經難道是要破壞一切法嗎？』於是共同研究大小乘佛法，經過一段時間，鳩摩羅什領悟了，感嘆道：『我過去學習小乘佛法，就像用鍮石當做黃金一樣。』於是接受了《中論》、《百論》、《十二門論》等的學習。溫宿國是龜茲的北部邊境。那裡有外道，立下義理，擊鼓求人辯論。鳩摩羅什恰好跟隨母親在那裡，最終挫敗了他們。從此以後，他的名聲在蔥嶺以西更加顯赫。居住在龜茲，廣泛宣講各種經典，從各國前來學習的人像云一樣聚集。尼阿竭耶末帝（Aryavati，意為聖女），是國王的女兒，廣泛閱讀各種經典，已經證得了二果。聽聞鳩摩羅什講法，非常高興，更加請求他開演佛法。鳩摩羅什更加分別諸法本空，陰界假名非實等法義，聽眾都明白了。二十歲時，在王宮中，從卑摩羅叉（Vimalākṣa，意為離垢眼）受戒，學習《十誦律》。不久，他的母親對龜茲王白純（Bai Chun）說：『你的國家將要衰敗，怎麼辦？』又對鳩摩羅什說：『方等深奧的教義不可思議，能夠傳到東土，只有靠你的力量。但是這對你沒有好處，可惜啊。』鳩摩羅什說：『一定要使大法流傳，即使受苦也沒有什麼遺憾。』他的母親認為他說得對。不久前往天竺，進一步證得了三果。鳩摩羅什獨自留在國內的新寺。後來在寺廟旁邊，得到《放光經》，但是文字隱蔽，無法閱讀。鳩摩羅什心裡知道是魔所為，不為所動。不久就可以閱讀了。聽聞
【English Translation】 English version: The reason is the child's mind has discrimination. Therefore, the bowl feels heavy or light.' Consequently, Kumārajīva stayed in Shule for a year, extensively studying the treatises of the Five Vidyās (Pañcavidyāsthāna) and astrology, thoroughly mastering their essentials. The śramaṇa (Buddhist monk) Xijian (Joyful Seeing) advised the king to invite Kumārajīva to propagate the Dharma, saying, 'It will bring two benefits. The bhikṣus (monks) in the country will feel ashamed of not being able to keep up with him and will become more diligent. The King of Kucha will surely think that respecting Kumārajīva is respecting himself, and will come to repair the old friendship.' The king agreed. Therefore, he gathered monks and laypeople as Xijian advised. Kumārajīva was naturally straightforward and unconstrained, which made some people doubt him. At that time, there were Prince Sūryabhadra (Good Sun) of the Kingdom of Shache and Prince Sūryasoma (Sun Face), the military advisor, who both abandoned their royal positions to become śramaṇas. Sūryasoma was particularly eloquent. He once explained the Anavatapta Sutra to Kumārajīva. Because the sutra said that the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases) are all empty and without characteristics, he felt strange and asked, 'Does this sutra intend to destroy all dharmas?' So they jointly studied the Mahāyāna (Great Vehicle) and Hīnayāna (Lesser Vehicle) teachings. After a while, Kumārajīva realized the truth and exclaimed, 'In the past, when I studied the Hīnayāna, it was like mistaking brass for gold.' Then he accepted the teachings of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), Śataśāstra (One Hundred Treatises), and Dvādaśadvāraśāstra (Twelve Gate Treatise). The Kingdom of Wen-su was located on the northern border of Kucha. There, heretics set up their doctrines, beat drums, and sought debates. Kumārajīva happened to be there with his mother and defeated them. From then on, his reputation became even more prominent west of the Pamir Mountains. Residing in Kucha, he widely lectured on various sutras, and students came from various countries like clouds gathering. Āryāvatī (Noble Woman), the king's daughter, extensively studied various sutras and had already attained the second fruit (Sakadagami). Hearing Kumārajīva's teachings, she was very happy and requested him to further expound the Dharma. Kumārajīva further explained the Dharma, such as the emptiness of all dharmas, the provisional names of the skandhas and dhātus, and their non-substantiality, which the listeners understood. At the age of twenty, in the royal palace, he received ordination from Vimalākṣa (Immaculate Eye) and studied the Daśabhāṇavāra-vinaya (Ten Recitation Vinaya). Soon after, his mother said to King Bai Chun of Kucha, 'Your country is about to decline, what will you do?' She then said to Kumārajīva, 'The profound teachings of the Vaipulya (extensive) are inconceivable. Only your strength can transmit them to the East. But it will not benefit you, alas.' Kumārajīva said, 'If I can ensure the widespread transmission of the Great Dharma, I will have no regrets even if I suffer.' His mother thought he was right. Soon after, she went to India and further attained the third fruit (Anagami). Kumārajīva stayed alone in the new temple in the country. Later, near the temple, he found the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Perfection of Wisdom in Twenty-Five Thousand Lines), but the text was obscured and unreadable. Kumārajīva knew in his heart that it was the work of demons and was not moved. Soon after, it became readable. He heard
空中語曰。智人何用此書。什曰小魔敢爾。留二年。益習大乘經論。龜茲王為張金座錦耨。使坐以說法。什以其師盤頭達多未悟大乘。請往化導。俄其師至。什為先說德女問經。蓋以其多明因緣空假。而昔與師俱所不信者。師謂什曰。汝于大乘見何異相。而遽尚之。什曰。大乘深妙。有法皆空。非小乘滯相偏局可擬也。師曰。汝言一切皆空。甚可畏也。汝亦知舍有愛空之患乎。昔有狂人。使工績縷。工已極其細好矣。狂人猶以為未。工指空曰。此縷也。狂人曰。我何不見。工曰縷細。我良工且不見。況他人乎。狂人喜厚餉之。汝之空法正類此也。什曰。小乘執有。大是顛倒。如人病目。見空中華。以為實有。坐以待果。要人共嘗。其不為明目者所笑乎。於是達多悟。禮什為師。西域諸國。咸伏什神異。其說法時。諸王皆長跪坐側。令什踐而升座焉。苻堅聞之。久有迎什意。建元十二年。丁丑正月。太史奏云。有星現外國分野。當有大智人入輔中國。堅曰。朕聞西域有鳩摩羅什。將非此耶。乃遣驍騎將軍呂光等。率兵七萬。西伐龜茲。謂光曰。若獲羅什即馳驛送之。光軍未至。什謂龜茲王曰。當有勍敵。從日下來。宜恭承之。勿抗其鋒。王不納。發兵拒光。大為光所破。遂獲什。光見其齒少易之。強妻以龜茲王女。什不
可。光曰。道士豈復非氣血生耶。尚何辭。乃飲以醇酒。閉之密室。光還中路屯師山下。什曰。宜從屯隴上。光不納。夜果大雨潦起。水深數丈。死者數千人。光異之。光欲留王西國。什曰。推運揆數。此不宜留。前有福地可居。還至涼州。聞苻堅已為姚萇所害。於是竊號河右。屬姑臧。一日大風。什曰。不祥之風。當有奸叛。然不勞而自定。俄有叛者。尋皆殄滅。沮渠蒙遜。先推建康太守段業為主。光遣子纂。率眾討之。時論以業烏合。纂有威聲。勢必全克。光以訪什。答曰。此行未見其利。纂果敗於合黎。會郭黁起兵。纂軍輕騎還。又為黁敗。僅以身免。
中書監張資病。光博營救療。外國道人羅叉云。能瘥資病。光喜絡賜不貲。什知叉誑詐。告資曰。叉不能為。徒煩費耳。冥運雖隱。可以術試之。乃以五色絲作繩。結之燒為灰末。投水中。灰若出水還成繩者。病不可愈。灰浮為繩自若。未幾資亡。光亦尋卒。子紹襲位。纂殺之自立。有豬生子三首。黑龍升井中。蟠臥殿前。比旦失之。纂以為瑞。號殿為龍翔。俄又升于當陽宮門。又改為龍興門。什曰。比日潛龍出遊。豕妖呈異。龍者陰類。出入以時。今屢見災也。是必下人有謀者。宜克己修德。以答天戒。纂不納。竟為從弟超所殺。什在涼州積年。呂光父
【現代漢語翻譯】 現代漢語譯本：光說：『道士難道不是氣血所生嗎？』 尚且有什麼可推辭的呢？於是用醇酒款待他，將他關在密室裡。呂光返回中途，在屯師山下駐紮軍隊。鳩摩羅什說：『應該從屯隴上走。』 呂光不聽從。夜裡果然下起大雨，洪水暴漲，水深數丈，淹死數千人。呂光對此感到驚異。呂光想把王留在西域，鳩摩羅什說：『推算命運，此人不宜久留，前面有福地可以居住。』 返回涼州后，聽說苻堅已經被姚萇所殺，於是私自稱帝于河右地區，管轄姑臧。一天，颳起大風，鳩摩羅什說：『這是不祥之風，當有奸人叛亂，但不用費力就能平定。』 不久果然有人叛亂，很快都被消滅了。沮渠蒙遜，先前推舉建康太守段業為主。呂光派兒子呂纂，率領軍隊討伐他。當時人們認為段業是烏合之衆，呂纂有威望，聲勢浩大，必定能完全取勝。呂光就此事詢問鳩摩羅什，鳩摩羅什回答說：『這次出征看不到什麼好處。』 呂纂果然在合黎被打敗。恰逢郭黁起兵，呂纂率領輕騎返回，又被郭黁打敗，僅以身免。 中書監張資生病，呂光廣求醫治。外國道人羅叉說，能治好張資的病。呂光很高興，賞賜了他很多財物。鳩摩羅什知道羅叉是騙人的，告訴張資說：『羅叉不能治好你的病，只是白白浪費錢財罷了。冥冥之中的命運雖然隱晦，可以用法術來驗證。』 於是用五色絲做成繩子，打結后燒成灰末，投入水中。如果灰末從水中出來還能變成繩子的，病就無法治癒；如果灰末浮在水面上仍然是繩子的樣子，就還有希望。沒過多久，張資就去世了，呂光也很快去世。他的兒子呂紹繼位，呂纂殺了他自己稱帝。有豬生下三頭小豬，黑龍從井中升起，盤踞在殿前，到早晨就不見了。呂纂認為這是祥瑞，把宮殿命名為龍翔殿。不久又出現在當陽宮門，又改名為龍興門。鳩摩羅什說：『近些日子潛龍出遊，豬妖呈現怪異，龍是陰類，出入應該有時節，現在屢次出現災異，這一定是下面的人有陰謀，應該約束自己，修養德行，來回應上天的警告。』 呂纂不聽從，最終被堂弟呂超所殺。鳩摩羅什在涼州住了很多年，是呂光的父親......
【English Translation】 English version: Guang said, 'Are Daoists not born of qi and blood?' What excuse do you still have? So he treated him with fine wine and locked him in a secret room. Lü Guang returned halfway and stationed his troops at the foot of Tuen Shi Mountain. Kumārajīva said, 'It is advisable to go from Tuen Long.' Lü Guang did not listen. That night, it rained heavily, and the flood rose, several tens of feet deep, drowning thousands of people. Lü Guang was surprised by this. Lü Guang wanted to keep the king in the Western Regions, but Kumārajīva said, 'According to the calculation of fate, this person should not stay for long, and there is a blessed land ahead where he can live.' After returning to Liangzhou, he heard that Fú Jiān had been killed by Yáo Cháng, so he secretly declared himself emperor in the Hexi region, governing Guzang. One day, a strong wind blew, and Kumārajīva said, 'This is an ominous wind, and there should be treacherous rebels, but it can be pacified without effort.' Soon, someone rebelled, and they were all wiped out. Jūqú Méngxùn had previously recommended Duàn Yè, the governor of Jiankang, as the leader. Lü Guang sent his son Lü Zuan to lead troops to attack him. At that time, people thought that Duàn Yè was a rabble, and Lü Zuan had prestige and great momentum, and he would surely win completely. Lü Guang asked Kumārajīva about this, and Kumārajīva replied, 'This expedition does not see any benefit.' Lü Zuan was indeed defeated at Heli. Coincidentally, Guō Nún raised troops, and Lü Zuan led his light cavalry back, and was defeated by Guō Nún again, barely escaping with his life. The Zhongshujian (Director of the Palace Library) Zhāng Zī fell ill, and Lü Guang sought medical treatment widely. A foreign Daoist, Luó Chā, said that he could cure Zhāng Zī's illness. Lü Guang was very happy and rewarded him with a lot of wealth. Kumārajīva knew that Luó Chā was a liar and told Zhāng Zī, 'Luó Chā cannot cure your illness, it is just a waste of money. Although the fate in the dark is obscure, it can be verified by magic.' So he made a rope with five-colored silk, knotted it, burned it into ashes, and threw it into the water. If the ashes came out of the water and could still become a rope, the disease could not be cured; if the ashes floated on the water and still looked like a rope, there was still hope. Not long after, Zhāng Zī died, and Lü Guang also died soon after. His son Lü Shào succeeded to the throne, and Lü Zuan killed him and declared himself emperor. A pig gave birth to three-headed piglets, and a black dragon rose from the well, coiled in front of the palace, and disappeared in the morning. Lü Zuan thought this was auspicious and named the palace the Dragon Soaring Palace (Lóngxiáng Diàn). Soon it appeared again at the gate of the Dangyang Palace and was renamed the Dragon Rising Gate (Lóngxīng Mén). Kumārajīva said, 'In recent days, the hidden dragon has been traveling, and the pig demon has presented strangeness. The dragon is a yin class, and its entry and exit should be seasonal. Now there are repeated disasters, which must be a conspiracy by the people below. You should restrain yourself, cultivate virtue, and respond to the warnings of heaven.' Lü Zuan did not listen and was eventually killed by his cousin Lü Chao. Kumārajīva lived in Liangzhou for many years, and was the father of Lü Guang......
子。既不弘道。故蘊其深解。無所宣化。姚興遣姚碩德。西破呂隆。迎至為國師。初延入西明閣逍遙園。譯出衆經。多所闇誦。又覽舊經紕繆。與沙門僧睿僧肇等八百餘人。傳受其旨。更出經論。凡三百餘卷。僧睿才識高明。常隨什傳寫。什每為睿言。西方辭體。特重文制。其宮商體韻。以入管絃為善。凡覲王見佛。必有贊德。經中偈頌。皆其式也。但翻梵為秦。失其蔚藻。雖得大意。殊乖文體。正如嚼飯飼人。非徒無味。乃令人嘔噦也。什嘗以頌贈法和云。心山育明德。流薰萬由延。哀鸞孤桐上。清音徹九天。凡十偈。詞喻皆爾。雅好大乘。志在敷演。常嘆曰。吾著筆大乘阿毗曇。非迦旃延比也。無深識者。因悽然而止。著實相論二卷。注維摩經。皆肆筆成文。無所竄定。興奉之若神。嘗講經于草堂寺。興及朝臣大德沙門千餘人。肅容觀聽。興曰。法師才明超悟。海內無雙。何可使法少種嗣哉。遂以妓女十輩。逼令受之。什亦曰。定中常見小兒登吾肩。慾障也。自是不住僧坊。別立廨舍。諸僧或欲效之。什乃聚針于缽謂曰。若能食此乃可耳。因舉匕進針如常食。卑摩羅叉律師。什受律師也。至則欣迎盡禮。卑摩未知被逼事。問曰。汝于漢地有大緣。受法者幾何人。什曰。經律未備。新經皆什所傳。三千餘人。相從授
【現代漢語翻譯】 子（鳩摩羅什的尊稱）。既然不弘揚佛法，所以將深刻的理解蘊藏在心中，沒有機會宣講教化。姚興派遣姚碩德，向西攻破呂隆，迎接鳩摩羅什作為國師。最初安置在西明閣逍遙園，翻譯出大量的佛經，很多內容他都能背誦。他又審閱舊的譯本，發現其中的錯誤，於是與沙門僧睿（鳩摩羅什的弟子）僧肇（鳩摩羅什的弟子）等八百多人，傳授佛法的要旨，重新翻譯經論，總共有三百多卷。僧睿才識高明，經常跟隨鳩摩羅什進行傳寫。鳩摩羅什經常對僧睿說：『西方的語言風格，特別注重文采和韻律，以能夠用於管絃樂演奏為佳。凡是覲見國王或佛陀，必定有讚美的詩歌。佛經中的偈頌，都是這種形式。但是將梵文翻譯成漢文，就失去了它華麗的文采。雖然能夠得到大意，但是卻大大地違背了文學的體裁。這就像嚼飯餵人一樣，不僅沒有味道，而且還會讓人想吐。』鳩摩羅什曾經用頌詩贈送給法和（僧人），說：『心如山嶽孕育著光明的德行，流淌出的芬芳遍及萬由延（古印度長度單位）。哀傷的鸞鳥棲息在孤零零的桐樹上，清脆的聲音響徹九重天。』總共有十首偈頌，其中的詞語和比喻都是這樣的。他非常喜歡大乘佛法，立志要廣泛地宣揚。他經常感嘆說：『我如果著筆撰寫大乘阿毗曇（論藏），一定不會比迦旃延（論師）差。』沒有深刻見解的人，因此感到悲傷而停止了。他撰寫了《實相論》二卷，註釋《維摩詰經》，都是揮筆而成，沒有修改。姚興像對待神一樣地尊敬他。曾經在草堂寺講經，姚興以及朝廷大臣、高僧大德、沙門等一千多人，都嚴肅恭敬地觀看聆聽。姚興說：『法師的才華和智慧超凡脫俗，國內無人能比。怎麼能讓法師沒有後代呢？』於是用**十個女子，逼迫他接受。鳩摩羅什也說：『在禪定中經常看見小孩子騎在我的肩膀上，這是想要阻礙我。』從此以後，他就不住在僧人的住所，另外設立了官舍。一些僧人想要效仿他，鳩摩羅什就將針聚集在缽中，說：『如果能夠吃下這些針，才可以這樣做。』於是拿起勺子吃針，就像平常吃飯一樣。卑摩羅叉（律師），是鳩摩羅什的律師。來到之後，鳩摩羅什非常高興地迎接，盡到禮節。卑摩羅叉不知道鳩摩羅什被逼迫的事情，問道：『你在漢地有很大的緣分，接受你傳授佛法的人有多少？』鳩摩羅什說：『經律還沒有完備，新的經典都是我所翻譯的，有三千多人，跟隨著我接受傳授。
【English Translation】 Master (a respectful title for Kumārajīva). Since he did not propagate the Dharma, he kept his profound understanding within himself, without the opportunity to preach and teach. Yao Xing sent Yao Shuo De to defeat Lü Long in the west and welcome Kumārajīva as the national teacher. Initially, he was housed in the Xiaoyao Garden of the Ximing Pavilion, where he translated a large number of Buddhist scriptures, many of which he could recite from memory. He also reviewed the old translations, found errors in them, and then, with the monks Sengrui (Kumārajīva's disciple), Sengzhao (Kumārajīva's disciple), and more than eight hundred others, he taught the essence of the Dharma, re-translating scriptures and treatises, totaling more than three hundred volumes. Sengrui was highly intelligent and often followed Kumārajīva in transcription. Kumārajīva often said to Sengrui: 'The style of Western languages places particular emphasis on literary talent and rhyme, with the ability to be used in orchestral music being considered excellent. Whenever one meets a king or the Buddha, there must be songs of praise. The verses in the Buddhist scriptures are all in this form. However, when translating Sanskrit into Chinese, its magnificent literary talent is lost. Although the general meaning can be obtained, it greatly violates the literary style. It is like chewing food and feeding it to someone, which is not only tasteless but also makes people want to vomit.' Kumārajīva once presented a verse to Fahe (a monk), saying: 'The mind is like a mountain, nurturing bright virtues, the fragrance flowing out spreads throughout many yojanas (an ancient Indian unit of length). A sorrowful Luan bird perches on a solitary tung tree, its clear sound resonates through the nine heavens.' There were a total of ten verses, and the words and metaphors in them were all like this. He greatly admired Mahayana Buddhism and was determined to propagate it widely. He often lamented: 'If I were to write the Mahayana Abhidharma (collection of treatises), I would certainly not be inferior to Katyayana (a scholar).' Those without deep understanding felt sad and stopped. He wrote two volumes of the 'Treatise on Reality' and annotated the 'Vimalakirti Sutra,' both of which were written in one stroke without revision. Yao Xing respected him as if he were a god. He once lectured on the scriptures at the Caotang Temple, and Yao Xing, along with court officials, eminent monks, and more than a thousand monks, watched and listened with solemn reverence. Yao Xing said: 'The master's talent and wisdom are extraordinary, unparalleled in the country. How can we allow the master to have no descendants?' Therefore, he forced him to accept **ten women. Kumārajīva also said: 'In meditation, I often see children riding on my shoulders, trying to hinder me.' From then on, he no longer lived in the monks' residence but established an official residence separately. Some monks wanted to imitate him, so Kumārajīva gathered needles in a bowl and said: 'If you can eat these needles, then you can do so.' Then he picked up a spoon and ate the needles as if he were eating ordinary food. Bīmalākṣa (a lawyer), was Kumārajīva's lawyer. Upon his arrival, Kumārajīva greeted him with great joy and courtesy. Bīmalākṣa did not know about Kumārajīva's forced situation and asked: 'You have a great affinity in the Han lands, how many people have received the Dharma from you?' Kumārajīva said: 'The scriptures and precepts are not yet complete, the new scriptures are all translated by me, and there are more than three thousand people who follow me to receive the teachings.'
法。但什以業重障深。于律有缺。不能深弘耳。杯渡比丘在彭城。聞什在長安。嘆曰。吾與此子。戲別三百餘年。相見杳然未期。遲有遇于來世耳。什未終夕。日覺四大不愈。乃口出三番神咒。令外國弟子誦之。以自救。未及致力。轉覺危殆。於是力疾。別眾曰。因法相遇。殊未盡心。方復後世。自以闇昧。謬充傳譯。所出經論。唯十誦律。未及刪煩。若義契佛心。焚身之日。舌不焦壞。遂終於逍遙園。偽秦弘始十一年八月十二日。晉義熙五年也。阇維果舌存焉。晉書有傳。
晉弗若多羅
此云功德華。罽賓人。少出家。精研三藏。而嗜味十誦。以奉持毗尼。為學者宗尚。秦弘始初。至關中。姚興延見。如禮羅什。見必增敬。六年十月集義學僧數百人于中寺。延請多羅。出十誦梵本。羅什翻為晉文。方半而羅什歿。學者痛之。
晉佛陀䟦陀羅
此云覺賢。迦維羅衛人。甘露飯王裔也。大父達磨提婆。此云法天。旅遊北天竺。因家焉。父達摩修耶利。此云法日。與母俱蚤世。跋陀養于舅氏三歲矣。其從祖有鳩婆利者。愛其慧敏。度為沙彌。年十七。受業禪師佛大光。既登具。益精經律。僧伽達多久與同學。而識其神俊。然所造詣則未之知也。游罽賓國。坐密室中䟦陀遽來。問何自。曰。暫往兜
【現代漢語翻譯】 現代漢語譯本 法。但因為業障深重，對於戒律有所欠缺，不能夠深入弘揚佛法。杯渡比丘在彭城，聽說鳩摩羅什在長安，感嘆道：『我與這個孩子，戲別已經三百多年了，相見遙遙無期，只能期待來世相遇了。』鳩摩羅什在臨終前，每天都覺得四大不調，於是口中念出三番神咒，讓外國弟子誦讀，以求自救。但還沒來得及盡力，就越發覺得危險。於是勉強支撐病體，與眾人告別說：『因為佛法相遇，實在未能盡心。期望來世，我自己因為愚昧，錯誤地充當翻譯。所翻譯的經論，只有《十誦律》，還沒來得及刪繁就簡。如果我的翻譯符合佛陀的心意，那麼我焚身之日，舌頭就不會焦爛。』於是就在逍遙園去世了，那是偽秦弘始十一年八月十二日，東晉義熙五年。火化後果然舌頭完好無損。 《晉書》中有他的傳記。 晉朝的弗若多羅（Furuoduoluo）： 意思是功德華，是罽賓（Jibin）人。年少出家，精研三藏（San Zang），尤其喜愛《十誦律》（Shi Song Lu），以奉持毗尼（Pini，戒律）為學者所宗尚。秦弘始初年，來到關中，姚興（Yao Xing）以禮相待，如同對待鳩摩羅什（Jiumoluoshi）一樣，每次見面都更加尊敬。弘始六年十月，聚集義學僧人數百人在中寺，邀請弗若多羅（Furuoduoluo）拿出《十誦律》（Shi Song Lu）的梵文版本，鳩摩羅什（Jiumoluoshi）翻譯成晉文，剛翻譯一半鳩摩羅什（Jiumoluoshi）就去世了，學者們都感到悲痛。 晉朝的佛陀䟦陀羅（Futuobatuoluo）： 意思是覺賢，是迦維羅衛（Jiaweiluowei）人，甘露飯王（Ganlufan Wang）的後裔。他的祖父達磨提婆（Damotipo），意思是法天，遊歷北天竺（Beitianzhu），因此在那裡安家。他的父親達磨修耶利（Damoshuyeli），意思是法日，與母親都早早去世。佛陀䟦陀羅（Futuobatuoluo）由舅舅撫養到三歲。他的堂祖父鳩婆利（Jiupoli）喜愛他的聰慧敏捷，讓他出家做了沙彌。十七歲時，拜禪師佛大光（Fodaguang）為師。受具足戒后，更加精通經律。僧伽達多（Sengqiedaduo）與他同學很久，知道他神采俊逸，但不知道他所達到的境界。他遊歷罽賓國（Jibin Guo），在密室中打坐，佛陀䟦陀羅（Futuobatuoluo）突然到來，僧伽達多（Sengqiedaduo）問他從哪裡來，他說：『暫時去了一趟兜率天（Doushuaitian）。』
【English Translation】 English version The Dharma. However, due to the heavy burden of karma and deep-seated obstacles, and deficiencies in the Vinaya (discipline), he was unable to deeply propagate the Dharma. The Bhikkhu Beidu (Beidu Bhikkhu) was in Pengcheng. Upon hearing that Kumarajiva (Jiumoluoshi) was in Chang'an, he sighed, 'I parted from this child in jest more than three hundred years ago. Meeting again is uncertain and distant. I can only hope to meet him in a future life.' Kumarajiva (Jiumoluoshi), before his death, felt his four elements (四大, sidà) were deteriorating daily. He then recited a divine mantra three times, instructing his foreign disciples to recite it for self-salvation. However, before he could exert his full effort, he felt increasingly endangered. Therefore, he struggled with his illness and bid farewell to the assembly, saying, 'We met because of the Dharma, but I have not been able to devote myself fully. I hope in future lives, I, in my ignorance, have mistakenly served as a translator. Among the scriptures and treatises I have translated, only the 'Ten Recitation Vinaya' (十誦律, Shí Sòng Lǜ) has not been simplified. If my translations align with the Buddha's mind, then on the day of my cremation, my tongue will not be charred.' He then passed away in Xiaoyao Garden. This was on the twelfth day of the eighth month of the eleventh year of the Hongshi era of the Pseudo-Qin Dynasty, which was the fifth year of the Yixi era of the Jin Dynasty. After cremation, his tongue remained intact. The 'Book of Jin' contains his biography. The Jin Dynasty's Furuoduoluo (弗若多羅): This translates to 'Flower of Merit'. He was a native of Jibin (罽賓). He renounced the world at a young age and deeply studied the Three Baskets (三藏, Sān Zàng), especially favoring the 'Ten Recitation Vinaya' (十誦律, Shí Sòng Lǜ), upholding the Vinaya (毗尼, Píní, discipline) as the standard for scholars. At the beginning of the Hongshi era of the Qin Dynasty, he arrived in Guanzhong. Yao Xing (姚興) received him with the same courtesy as Kumarajiva (Jiumoluoshi), showing him even greater respect each time they met. In the tenth month of the sixth year of the Hongshi era, he gathered hundreds of monks learned in the scriptures at the Central Temple, inviting Furuoduoluo (弗若多羅) to bring out the Sanskrit version of the 'Ten Recitation Vinaya' (十誦律, Shí Sòng Lǜ). Kumarajiva (Jiumoluoshi) translated it into Jin Chinese, but Kumarajiva (Jiumoluoshi) passed away when only half of it was translated, causing great sorrow among the scholars. The Jin Dynasty's Buddhabhadra (佛陀䟦陀羅): This translates to 'Awakened Worthy'. He was a native of Kapilavastu (迦維羅衛), a descendant of King Amrtodana (甘露飯王). His grandfather, Dharmadeva (達磨提婆), meaning 'Heaven of Dharma', traveled to North India (北天竺) and settled there. His father, Dharmasuyas (達磨修耶利), meaning 'Sun of Dharma', and his mother both passed away early. Buddhabhadra (佛陀䟦陀羅) was raised by his maternal uncle until the age of three. His cousin, Kuvali (鳩婆利), loved his intelligence and quick-wittedness, and allowed him to renounce the world as a Shramanera (沙彌). At the age of seventeen, he took the Zen master Buddhamahaghosa (佛大光) as his teacher. After receiving full ordination, he became even more proficient in the scriptures and Vinaya. Sanghadatta (僧伽達多) studied with him for a long time and recognized his divine brilliance, but did not know the extent of his attainments. He traveled to the country of Jibin (罽賓國), and while sitting in a secret chamber, Buddhabhadra (佛陀䟦陀羅) suddenly arrived. Sanghadatta (僧伽達多) asked him where he came from, and he said, 'I briefly went to Tushita Heaven (兜率天).'
率致敬彌勒。語卒不復見。達知其已證聖矣。秦沙門智嚴至罽賓。請跋陀宣授禪法于東土。許之。於是歷六國。至交趾既附舶。望見海島指以語眾欲游焉。舟人以風順不肯留。俄而轉風。舶至島下。眾咸以為神。於是一舟聽其進止。有頃欲發。䟦陀又止之。發者果覆沒。忽中夜呼眾欲急發。眾方寐不應。跋陀乃自整帆獨發旋。賊掠余舶。至青州。聞什在長安。往從之。什倒屣門迎大悅。恨相得之晚。議論多發。藥謂什曰。公所釋未出人意。而致高名何耶。什曰。吾年運已往。學者妄相粉飾。公雷同為高。可乎。秦太子泓延至東宮。對什論法。問曰。法雲何空。答曰。眾微成色。色無自性。故色常空。又問。既以極微破色。空。復云何破一微。答曰。諸師或破析一微。我意不爾。又問。微是常耶。答曰。以一微故眾微空。以眾微故一微空。寶云譯出此語。不解其意。皆謂跋陀所計。微塵是常。他日更請。跋陀曰。法不自生。緣會故生。緣一微故有眾微。微無自性。則是空矣。寧當言破一微乎。
秦既崇向出入宮闕者三千餘僧。賢靜退頹然而已。偶謂弟子曰。昨見天竺五舶俱發。眾聞為顯異。而賢有弟子。自言得阿含果。有以飛語聞者。禍起不測。眾多遁去。賢不以為意。僧[((素-糸)*力)/石]道恒曰。佛
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva）向跋陀（Buddhabhadra）致敬，說完就不見了。鳩摩羅什知道他已經證得聖果了。前秦的沙門智嚴（Zhiyan）到達罽賓（Kashmir），請求跋陀到東土宣講禪法，跋陀答應了他。於是智嚴經過六個國家，到達交趾（Jiaozhi），登上船后，望見海島，指著對眾人說想要去那裡遊覽。船伕因為風向順利不肯停留。不久風向轉變，船隻到達島下。眾人都認為很神奇。於是一艘船聽從他的指示。過了一會兒，跋陀想要出發，跋陀又阻止了他們。出發的船果然傾覆沉沒。忽然半夜，跋陀呼喚眾人要緊急出發，眾人正在睡覺沒有迴應。跋陀就自己整理風帆獨自出發了。盜賊掠奪了其餘的船隻。跋陀到達青州，聽說鳩摩羅什在長安，前去拜訪他。鳩摩羅什倒屣相迎，非常高興，遺憾相見太晚。兩人議論很多佛法問題。道恒（Daoheng）對鳩摩羅什說：『您所解釋的佛法沒有超出人們的意料，卻獲得這麼高的名聲，是什麼原因呢？』鳩摩羅什說：『我年事已高，學者們胡亂地粉飾。您也隨聲附和，認為高明嗎？』前秦太子姚泓（Yao Hong）來到東宮，和鳩摩羅什討論佛法，問道：『法如何是空的？』鳩摩羅什回答說：『眾多的極微（paramāṇu）組成色（rūpa），極微沒有自性，所以色常常是空的。』又問：『既然用極微來破色，使之為空，又如何破一個極微呢？』鳩摩羅什回答說：『各位法師或者分析一個極微，我的意思不是這樣。』又問：『極微是常嗎？』鳩摩羅什回答說：『因為一個極微的緣故，眾多的極微是空的；因為眾多的極微的緣故，一個極微是空的。』寶云（Baoyun）翻譯出這段話，不理解其中的意思，都認為跋陀所說的極微是常。後來再次請教，跋陀說：『法不是自己產生的，是因緣聚合而產生的。因為一個極微的因緣，所以有眾多的極微。極微沒有自性，那就是空了。哪裡需要說破一個極微呢？』 前秦崇尚佛教，出入宮闕的僧人有三千多人。僧賢（Sengxian）沉默退隱，不問世事。偶爾對弟子說：『昨天看見天竺（India）的五艘船一同出發。』眾人聽了認為這是顯現神異。而僧賢有弟子，自己說得到了阿含果（Arhat）。有人把這些話傳了出去，恐怕會發生不測的災禍。很多人都逃走了。僧賢不以為意。道恒說：『佛』
【English Translation】 English version: Kumārajīva paid his respects to Buddhabhadra, and after speaking, he disappeared. Kumārajīva knew that he had attained sainthood. The Qin dynasty's śrāmaṇa Zhiyan arrived in Kashmir, requesting Buddhabhadra to propagate the dhyāna (meditation) teachings in the Eastern Lands. Buddhabhadra agreed. Thus, Zhiyan traveled through six countries and arrived in Jiaozhi. After boarding a ship, he saw an island and pointed it out to the crowd, expressing his desire to visit it. The sailors, due to favorable winds, were unwilling to stop. Soon after, the wind changed, and the ship arrived at the island. The crowd considered it miraculous. Consequently, one ship followed his instructions. After a while, Buddhabhadra wanted to depart, but he stopped them again. The ship that departed indeed capsized and sank. Suddenly, in the middle of the night, Buddhabhadra called upon the crowd to depart urgently, but the crowd was asleep and did not respond. Buddhabhadra then adjusted the sails himself and departed alone. Bandits plundered the remaining ships. Buddhabhadra arrived in Qingzhou and, hearing that Kumārajīva was in Chang'an, went to visit him. Kumārajīva greeted him with great joy, regretting that they had met so late. They discussed many issues of Dharma. Daoheng said to Kumārajīva, 'What you have explained has not exceeded people's expectations, yet you have gained such a high reputation. What is the reason for this?' Kumārajīva said, 'My years are passing, and scholars are recklessly embellishing. Are you also echoing them, considering it brilliant?' The Qin Crown Prince Yao Hong came to the Eastern Palace and discussed the Dharma with Kumārajīva, asking, 'How is Dharma empty?' Kumārajīva replied, 'Numerous paramāṇu (ultimate particles) constitute rūpa (form). The paramāṇu has no self-nature, therefore rūpa is always empty.' He further asked, 'Since you use paramāṇu to break down rūpa, making it empty, how do you break down one paramāṇu?' Kumārajīva replied, 'Various Dharma masters analyze one paramāṇu, but that is not my intention.' He further asked, 'Is the paramāṇu permanent?' Kumārajīva replied, 'Because of one paramāṇu, numerous paramāṇu are empty; because of numerous paramāṇu, one paramāṇu is empty.' Baoyun translated this passage but did not understand its meaning, all thinking that the paramāṇu spoken of by Buddhabhadra was permanent. Later, they asked again, and Buddhabhadra said, 'Dharma is not self-generated; it arises from the assembly of conditions. Because of the condition of one paramāṇu, there are numerous paramāṇu. The paramāṇu has no self-nature, so it is empty. Where is the need to speak of breaking down one paramāṇu?' The Qin dynasty revered Buddhism, and there were more than three thousand monks entering and leaving the palace. Sengxian remained silent and reclusive, indifferent to worldly affairs. He occasionally said to his disciples, 'Yesterday, I saw five ships from India departing together.' The crowd heard this and thought it was a manifestation of miraculous powers. Sengxian had a disciple who claimed to have attained the Arhat fruit. Someone spread these words, fearing that unforeseen disasters would occur. Many people fled. Sengxian did not take it to heart. Daoheng said, 'Buddha'
猶不聽說己所得法。五舶之說。何所窮詰。又弟子誑惑。互生異同。于律有違。理不同止。賢笑。與慧觀等四十餘人渡江。姚興驚。詬[((素-糸)*力)/石]等。即遣使追之。不可。遂至匡山。沙門慧遠。迎待甚勤敬。遣門人曇邕。致書關中。解其擯事。又請出譯禪數諸經。五舶果至。游江陵。道化益盛。施者奔走焉。跋陀不受。持一缽行乞而已。宋武帝為太尉。討劉毅。在江陵。陳郡袁豹。為長史隨府。䟦陀嘗從豹乞。未饜辭退。豹曰意似未足。䟦陀曰。檀越施心有限耳。豹呼左右益飯。飯果盡。豹大慚。即問慧觀而知其為人。竟啟太尉。請相見。邀與俱止京師。道場寺沙門支法領。于于闐得華嚴前分三萬六千偈。未有宣譯。內史孟顗。右軍褚叔度。講䟦陀譯之。沙門法顯。游西域得僧祗律。請䟦陀譯。語在顯傳。䟦陀譯觀佛三昧經六卷。泥洹及修行方便等論十五部。一百十七卷。元嘉六年沒。壽七十二。
新修科分六學僧傳卷第一(四明胡泰之刊) 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二
浙東沙門 曇噩 述
慧學
譯經科
宋佛䭾什
此云覺壽。罽賓國人。少受業于比丘之善彌沙塞部律者。
【現代漢語翻譯】 現代漢語譯本：仍然不聽從自己所證悟的佛法。關於『五舶』（五艘船）的說法，又有什麼可以深究的呢？而且弟子們互相欺騙迷惑，產生各種差異和矛盾，這在戒律上是違背的，道理上也說不通。賢公笑了笑，與慧觀等四十多人一起渡江。姚興（後秦皇帝）對此感到震驚，責罵[((素-糸)*力)/石]等人，立即派使者追趕他們，但沒有追上。於是他們到達匡山（廬山）。沙門慧遠（東晉時期著名僧侶）非常熱情地迎接和款待他們，並派門人曇邕（僧侶）寫信給關中（地區），解釋他被排斥的事情，又請求他翻譯禪數等經典。五艘船果然到達。跋陀（佛陀什的簡稱）遊歷江陵（地名），教化事業日益興盛，佈施的人紛紛前來。跋陀不接受過多的供養，只拿著一個缽去乞食。宋武帝（劉裕）擔任太尉時，討伐劉毅（東晉將領），駐紮在江陵。陳郡袁豹（人名）作為長史跟隨太尉府。跋陀曾經向袁豹乞食，沒有吃飽就告辭退下。袁豹說：『看樣子你好像還沒吃飽。』跋陀說：『施主的佈施之心只有這麼多罷了。』袁豹叫左右增加飯量，結果飯都吃光了。袁豹非常慚愧，於是詢問慧觀，才知道跋陀的為人，最終稟告太尉，請求與他相見，邀請他一起前往京師（南京）。道場寺的沙門支法領（人名）在於闐（古國名）得到了《華嚴經》的前一部分，共三萬六千偈，但還沒有人翻譯。內史孟顗（人名）、右軍褚叔度（人名）請跋陀翻譯這部經。沙門法顯（東晉著名僧侶）遊歷西域，得到了《僧祇律》，也請跋陀翻譯，這件事記載在法顯的傳記中。跋陀翻譯了《觀佛三昧經》六卷、《泥洹經》以及《修行方便論》等論著十五部，共一百一十七卷。元嘉六年（公元429年）去世，享年七十二歲。 《新修科分六學僧傳》卷第一（四明胡泰之刊印） 《卍新續藏》第77冊 No. 1522 《新修科分六學僧傳》 《新修科分六學僧傳》卷第二 浙東沙門曇噩 述 慧學 譯經科 宋佛䭾什（譯者名） 此云覺壽（佛䭾什的漢譯名），罽賓國（古國名，位於今克什米爾地區）人。年少時師從於比丘，學習善彌沙塞部（佛教部派之一）的戒律。
【English Translation】 English version: He still did not listen to the Dharma he had attained. Regarding the 'five ships,' what further investigation is there to pursue? Moreover, the disciples deceive and confuse each other, creating various differences and contradictions, which is a violation of the precepts and unreasonable. The worthy one smiled and crossed the river with Hui Guan (name of a monk) and more than forty others. Yao Xing (emperor of Later Qin) was shocked by this and scolded [((素-糸)*力)/石] and others, immediately sending messengers to chase after them, but they could not catch up. So they arrived at Mount Kuang (Mount Lu). The monk Hui Yuan (a famous monk of the Eastern Jin Dynasty) welcomed and treated them very warmly, and sent his disciple Tan Yong (a monk) to write a letter to Guan Zhong (region), explaining his expulsion, and also requested him to translate the scriptures on meditation and numbers. The five ships indeed arrived. Buddhabhadra (abbreviated as Batuo) traveled to Jiangling (place name), and his teaching activities became increasingly prosperous, with donors rushing to offer alms. Buddhabhadra did not accept excessive offerings, only carrying a bowl to beg for food. When Emperor Wu of Song (Liu Yu) served as Grand Commandant, he campaigned against Liu Yi (general of the Eastern Jin Dynasty) and was stationed in Jiangling. Yuan Bao of Chen Commandery (personal name) followed the Grand Commandant's office as Chief Clerk. Buddhabhadra once begged for food from Yuan Bao, and left without being full. Yuan Bao said, 'It seems like you are not full yet.' Buddhabhadra said, 'The donor's heart of giving is only this much.' Yuan Bao ordered his attendants to add more rice, and the rice was all eaten. Yuan Bao was very ashamed, so he asked Hui Guan and learned about Buddhabhadra's character, and finally reported to the Grand Commandant, requesting to meet him, and invited him to go to the capital (Nanjing) together. The monk Zhi Faling (personal name) of Daocheng Temple obtained the first part of the Avatamsaka Sutra, a total of 36,000 verses, in Yu Tian (ancient kingdom name), but no one had translated it yet. The Interior Minister Meng Yi (personal name) and the Right Army Commander Chu Shudu (personal name) asked Buddhabhadra to translate this sutra. The monk Faxian (famous monk of the Eastern Jin Dynasty) traveled to the Western Regions and obtained the Sangha Vinaya, and also asked Buddhabhadra to translate it, which is recorded in Faxian's biography. Buddhabhadra translated the Samadhi Sutra on Visualizing the Buddha in six volumes, the Nirvana Sutra, and fifteen treatises such as the Treatise on the Methods of Practice, totaling one hundred and seventeen volumes. He passed away in the sixth year of Yuanjia (429 AD) at the age of seventy-two. Newly Revised Classified Biographies of Six Learned Monks, Volume 1 (printed by Hu Taizhi of Siming) Supplement to the Wan New Collection, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Learned Monks Newly Revised Classified Biographies of Six Learned Monks, Volume 2 Compiled by the Monk Tan E of Eastern Zhejiang Wisdom Studies Translation Section Song Dynasty, Buddhabhadra (translator's name) This translates to 'Awakened Longevity' (Chinese translation of Buddhabhadra), a native of the Kingdom of Kipin (ancient kingdom, located in present-day Kashmir). In his youth, he studied under a Bhikkhu, learning the precepts of the Sarvastivada school (one of the Buddhist schools).
於是以毗尼嚴身。以禪那洗心。景平元年七月至揚州。其年冬。集眾龍光寺。譯彌沙塞律三十四卷。為五分律。親執梵本。沙門道生慧嚴筆受。侍中瑯玡王俫為檀越。明年四月。又抄出戒心羯磨法。后不知所終。
宋曇摩耶舍
此云法明。罽賓國人。少好學。年十四為弗若多羅所知。既長標緻特高。該通經律。有異能解。嘗習禪觀。時以比浮頭婆䭾。孤行山澤。往往沖虎。每坐樹下。嘆曰。年已三十。乃未得果。何其懈哉。至忘寢食。以精苦悔先罪。乃夢。博叉天王勸以遊方觀道。不當自善。曰道可致。不可求也。然以非分強求。雖死無所獲。乃游諸國。以隆安中。至廣州白沙寺。善誦毗婆沙律。時號大毗婆沙。年已八十五。弟子八十五人。有女子張氏字晉明。清凈自活。從耶舍咨授道要。乃為說佛生緣起。並譯出差摩經一卷。義熙中。至長安。姚興為前席。與天竺沙門曇摩屈多友善。秦弘始九年。共譯舍利弗阿毗曇。至十六年乃竟。凡二十二卷。后如江陵止新寺。大弘禪要。學者至三百餘人。道俗初疑其慢。及見之莫不傾伏。往往定中多見殊祥。人傳以為證果矣。元嘉中辭還西域。
弟子法度善梵語。佐耶舍譯經。度天竺婆勒子也。勒賈于廣州。而生度于南康。名金迦。長而出家。獲今名。而不
【現代漢語翻譯】 現代漢語譯本 於是他以毗尼（Vinaya，戒律）來約束自身，以禪那（Dhyana，禪定）來洗滌心靈。景平元年七月到達揚州。那年冬天，在龍光寺聚集僧眾，翻譯《彌沙塞律》三十四卷，即《五分律》。他親自拿著梵文原本，由沙門道生、慧嚴負責筆錄。侍中瑯玡王俫作為檀越（Dānapati，施主）。第二年四月，又抄錄出《戒心羯磨法》。之後便不知所終。
宋 曇摩耶舍（Dharmayasas）
此云法明。是罽賓國（Kashmir）人。年少時就喜歡學習。十四歲時就被弗若多羅（Buddhatrata）所賞識。長大后，他的資質尤其出衆，精通經律，具有特殊的理解能力。他曾經修習禪觀，當時人們將他比作比浮頭婆䭾（Buddhabhadra）。他獨自在山澤中修行，經常遇到老虎。他常常坐在樹下，嘆息道：『我已經三十歲了，竟然還沒有證得果位，這是多麼懈怠啊！』甚至忘記了睡眠和飲食，以精進和苦行來懺悔過去的罪業。於是夢見博叉天王（Brahma）勸他遊歷四方，觀察修行之道，不應該只顧自己修行。說：『道是可以達到的，但不能強求。如果用不恰當的方式強求，即使死了也不會有所收穫。』於是他遊歷各國。隆安年間，到達廣州白沙寺。他擅長背誦《毗婆沙律》（Vibhasa），當時被稱為『大毗婆沙』。當時他已經八十五歲，有弟子八十五人。其中有一位女子張氏，字晉明，生活清凈自守，向耶舍請教修道要領。耶舍便為她講述佛陀生起的因緣，並翻譯出《差摩經》一卷。義熙年間，到達長安。姚興對他非常尊敬。與天竺沙門曇摩屈多（Dharmagupta）交好。秦弘始九年，共同翻譯《舍利弗阿毗曇》（Sariputra Abhidhamma），直到十六年才完成，共二十二卷。後來前往江陵，住在新寺，大力弘揚禪法，學習者多達三百餘人。道俗最初懷疑他輕慢，等到見到他之後，無不傾心敬佩。他常常在禪定中顯現出奇異的景象，人們都傳說他已經證得果位了。元嘉年間，他辭別返回西域。
弟子法度（Dharma）擅長梵語，協助耶舍翻譯經典。法度是天竺婆勒（Brahmin）的兒子。他的父親在廣州經商，而法度出生在南康，名叫金迦（Kimgala）。長大后出家，獲得了現在的名字，但是不...
【English Translation】 English version Therefore, he disciplined himself with the Vinaya (rules of conduct), and purified his mind with Dhyana (meditation). In the seventh month of the first year of Jingping, he arrived in Yangzhou. In the winter of that year, he gathered the monks at Longguang Temple and translated the 'Mahisasaka Vinaya' in thirty-four fascicles, which became the 'Five-Part Vinaya'. He personally held the Sanskrit text, while the monks Daosheng and Huiyan took notes. The Chamberlain, Wang Lai of Langya, served as the Dānapati (patron). In the fourth month of the following year, he also transcribed the 'Karmic Method of the Mind of Precepts'. After that, his whereabouts became unknown.
Song Dynasty, Dharmayasas (Dharmayasas)
This translates as 'Law Brightness'. He was a native of Kasmir (Kashmir). He loved learning from a young age. At the age of fourteen, he was recognized by Buddhatrata (Buddhatrata). As he grew older, his talents became particularly outstanding, and he was well-versed in the Sutras and Vinaya, possessing an extraordinary ability to understand them. He once practiced meditation, and at that time, people compared him to Buddhabhadra (Buddhabhadra). He practiced alone in the mountains and marshes, often encountering tigers. He often sat under a tree and sighed, 'I am already thirty years old, yet I have not attained enlightenment. How lazy I am!' He even forgot to sleep and eat, using diligence and asceticism to repent for his past sins. Then he dreamed that Brahma (Brahma) advised him to travel around and observe the path of practice, and not to only care about his own practice. He said, 'The path can be attained, but it cannot be forced. If you force it in an inappropriate way, even if you die, you will not gain anything.' So he traveled to various countries. During the Long'an period, he arrived at Baisha Temple in Guangzhou. He was good at reciting the Vibhasa (Vibhasa) Vinaya, and was known as 'Great Vibhasa' at that time. At that time, he was already eighty-five years old and had eighty-five disciples. Among them was a woman named Zhang, with the courtesy name Jinming, who lived a pure and self-sufficient life. She asked Dharmayasas for the essentials of cultivation. Dharmayasas then explained to her the causes and conditions of the Buddha's birth and translated the 'Chama Sutra' in one fascicle. During the Yixi period, he arrived in Chang'an. Yao Xing respected him very much. He was on good terms with the Indian monk Dharmagupta (Dharmagupta). In the ninth year of the Hongshi reign of the Qin Dynasty, they jointly translated the 'Sariputra Abhidhamma' (Sariputra Abhidhamma), which was not completed until the sixteenth year, totaling twenty-two fascicles. Later, he went to Jiangling and stayed at Xin Temple, vigorously promoting meditation, and the number of students reached more than three hundred. The monks and laity initially suspected him of being disrespectful, but after seeing him, they all admired and respected him. He often manifested extraordinary signs in meditation, and people said that he had already attained enlightenment. During the Yuanjia period, he bid farewell and returned to the Western Regions.
His disciple Dharma (Dharma) was proficient in Sanskrit and assisted Dharmayasas in translating the scriptures. Dharma was the son of a Brahmin (Brahmin) from India. His father was a merchant in Guangzhou, and Dharma was born in Nankang, named Kimgala (Kimgala). He became a monk when he grew up and obtained his current name, but not...
知者。以度為南康人也。度自其師西歸。乃執異見。學小乘禁方等法。謂無十方佛。性禮釋迦。食用銅缽。不置別器。令諸尼相從。而行悔罪。止伏地相向而已。尼法弘普明皆受其法。而諸尼多宗習之云。
宋曇無讖
中天竺人。幼孤。母傭織毾㲪。取資以養之。六歲使師達摩耶舍。十歲習小乘五明學。誦經日萬言。莫有敢抗者。時白頭禪師號宿納。讖攻離不能屈。疑其有異書。求教焉。禪師以樹皮涅槃經授之。讖讀而悟。乃集大眾悔過。年二十。誦二百萬言。而大乘諸經。披玩略盡。兄以善調象。獲幸於王。佗日王之白耳象死。王誅之。令曰。敢收葬者。夷三族。讖收葬之。衛卒執以聞。王怒趣烹讖。讖曰。王以法殺。弟以義收。此天下之通理也。王由是加敬。讖于咒尤效驗。號大咒師。嘗與王山行乏水。咒石使觱沸。諸國聞之交聘。久之奉涅槃前分。並菩薩戒本。游罽賓。罽賓皆小乘違之。之龜茲。止姑臧傳舍。疑有盜。枕經以寢。夢人引衣語曰。此如來解脫藏也。敢忘敬乎。遂驚悟。置經高處。盜果饒力不能舉。旦日讖負經去。盜以為神。向之懺謝。沮渠蒙遜據涼土。然待讖尤勤至。於是請譯經本。讖以未習華語。不即許。居三年。譯涅槃前分大集大云悲華地持優婆塞戒金光海龍王菩薩戒本等六十
【現代漢語翻譯】 現代漢語譯本 知者（一位智者）。度，是南康人。度從他的老師那裡西行歸來后，便固執己見，學習小乘的禁咒和方術等法門，聲稱沒有十方佛，只禮拜釋迦牟尼佛，使用銅缽進食，不另外設定其他器皿。他還讓眾多的比丘尼互相跟從，進行懺悔罪過，只是伏在地上互相面對而已。比丘尼法弘和普明都接受了他的法門，而眾多的比丘尼也大多遵從和學習他的方法。
宋朝的曇無讖（Dharmakshema）
是中天竺人。他年幼時就成了孤兒，他的母親靠替人編織毛毯來獲取收入以養活他。六歲時，他拜師達摩耶舍（Dharmayashas）。十歲時，他學習小乘的五明學，每天誦讀經文上萬字，沒有人敢與他抗衡。當時有一位白頭禪師，號為宿納（Sukha），曇無讖攻擊辯駁他，卻不能使他屈服，於是懷疑他有奇異的書籍，便向他請求教導。禪師便將樹皮書寫的《涅槃經》授予他。曇無讖讀後有所領悟，於是召集大眾懺悔過錯。二十歲時，他能背誦兩百萬字，並且對大乘的各種經典，都翻閱研究得差不多了。他的哥哥因為善於調教大象，而獲得了國王的寵幸。後來有一天，國王的白耳象死了，國王便要誅殺他的哥哥，並且下令說：『敢於收葬的人，要誅滅三族。』曇無讖收葬了大象，衛兵抓捕了他並稟告了國王。國王憤怒地要烹殺曇無讖，曇無讖說：『國王以法律來殺人，弟弟以道義來收葬，這是天下通行的道理啊。』國王因此對他加以尊敬。曇無讖對於咒語尤其靈驗，號稱大咒師。他曾經與國王在山中行走，缺少水，他便用咒語使石頭涌出泉水。各國家聽說了這件事，都爭相聘請他。過了很久，他奉獻了《涅槃經》的前部分，以及《菩薩戒本》，遊歷到罽賓（Kashmir）。罽賓的人都信奉小乘，違揹他的教義。他又前往龜茲（Kucha），住在姑臧（Guzang）的傳舍。他懷疑有盜賊，便枕著經書睡覺。夢中有人拉他的衣服，告訴他說：『這是如來的解脫之藏啊，怎敢忘記敬重呢？』於是他驚醒過來，將經書放置在高處。盜賊果然用盡力氣也不能舉起經書。第二天，曇無讖揹著經書離去，盜賊認為他是神，便向他懺悔謝罪。沮渠蒙遜（Juqu Mengxun）佔據了涼州（Liang Province）的土地，然而對待曇無讖卻尤其勤奮周到。於是請求他翻譯經書。曇無讖因為還不熟悉漢語，沒有立即答應。住了三年，翻譯了《涅槃經》前分、《大集經》、《大云經》、《悲華經》、《地持經》、《優婆塞戒經》、《金光明經》、《海龍王菩薩戒本》等六十部經典。
【English Translation】 English version The Knower (a wise person). Du was a native of Nankang. After Du returned from the west from his teacher, he stubbornly held different views, studying the Hinayana (Small Vehicle) methods of incantations and esoteric arts, claiming that there were no Buddhas of the ten directions, only worshiping Shakyamuni Buddha, using a copper bowl for eating, and not setting up other utensils. He also had many Bhikkhunis (nuns) follow each other to repent for their sins, simply prostrating on the ground facing each other. Bhikkhuni Fa Hong and Puming both accepted his Dharma, and many Bhikkhunis mostly followed and studied his methods.
Dharmakshema of the Song Dynasty
Was a native of Central India. He became an orphan at a young age, and his mother earned income by weaving rugs to support him. At the age of six, he became a disciple of Dharmayashas. At the age of ten, he studied the five sciences of Hinayana, reciting tens of thousands of words of scriptures every day, and no one dared to contend with him. At that time, there was a White-Haired Chan Master, known as Sukha, whom Dharmakshema attacked and debated, but could not subdue him, so he suspected that he had strange books and asked him for instruction. The Chan Master then gave him the Nirvana Sutra written on tree bark. After Dharmakshema read it, he had an epiphany, so he gathered the masses to repent for their mistakes. At the age of twenty, he could recite two million words, and he had read and studied almost all of the various Mahayana (Great Vehicle) scriptures. His elder brother was favored by the king because he was good at taming elephants. Later, one day, the king's white-eared elephant died, and the king wanted to execute his elder brother, and ordered: 'Anyone who dares to bury him will have their three clans exterminated.' Dharmakshema buried the elephant, and the guards arrested him and reported to the king. The king angrily wanted to boil Dharmakshema to death, but Dharmakshema said: 'The king kills according to the law, and the younger brother buries according to righteousness. This is a universal principle in the world.' The king therefore respected him. Dharmakshema was especially effective with mantras and was known as the Great Mantra Master. He once walked in the mountains with the king and lacked water, so he used a mantra to make water gush out of the rocks. When various countries heard about this, they all rushed to hire him. After a long time, he offered the first part of the Nirvana Sutra and the Bodhisattva Precepts, and traveled to Kashmir. The people of Kashmir all believed in Hinayana and violated his teachings. He then went to Kucha and stayed at the post station in Guzang. He suspected that there were thieves, so he slept with the scriptures as a pillow. In a dream, someone pulled his clothes and told him: 'This is the Tathagata's treasure of liberation, how dare you forget to respect it?' So he woke up in surprise and placed the scriptures in a high place. The thieves could not lift the scriptures even with all their strength. The next day, Dharmakshema carried the scriptures away, and the thieves thought he was a god, so they repented and apologized to him. Juqu Mengxun occupied the land of Liang Province, but treated Dharmakshema with particular diligence and care. So he asked him to translate the scriptures. Dharmakshema did not immediately agree because he was not yet familiar with the Chinese language. After living there for three years, he translated sixty scriptures, including the first part of the Nirvana Sutra, the Mahasamghata Sutra, the Mahamegha Sutra, the Karunapundarika Sutra, the Yogacarabhumi Sutra, the Upasaka Precept Sutra, the Suvarnaprabhasa Sutra, and the Sagara Nagaraja Bodhisattva Precepts.
余萬言。辭制工密。文藻妍富。沙門慧嵩道朗等。深相推重。猶以涅槃品數未足。乞西還究尋之。凡四十二卷。曰。此經本三萬五千偈。此方才百萬言耳。吾所出者。止一萬偈。讖多異跡。魏拓拔燾聞其名。遣使迎請。諭云。知遜尊寵。若不遣。顧有兵耳。遜因表留讖。魏又遣高平公李順。䇿拜遜侍中都督涼州西域諸軍事。太傅驃騎大將軍涼州牧涼王。加九錫。諭曰。曇摩讖道德廣大。朕思一瞻禮。可驛馳以至。遜謂順曰。臣奉事朝廷。無所負。上信邪言見逼。何耶。前表乞留讖。今遽來追。此臣師也。愿與俱死。死要不免。遲疾亦非所較也。順曰。王誠[款-士+止]先著。遣子入侍。朝廷欽王忠義。故顯加殊禮。今乃以一胡道人。虧損大功。失朝廷待遇之意。竊為大王不取也。遜曰。如太常言固美。弟恐情不副此耳。遜竟不遣。
義和三年三月。讖固請西行。求涅槃後分。遜忿其去。且恐為魏得也。遣刺客中路殺之。壽四十九。聞者為流涕。宋元嘉十年也。初讖出關日。謂送客曰。業對至矣。雖眾聖不能救也。
方讖在姑臧。有張掖沙門道進者。從讖受菩薩戒。讖曰。當洗心自悔七日乃來。既詣讖。讖忽怒。進曰此夙障也。進復精勤三年。夢釋迦如來為授戒法。同夕十餘人夢如進所見。進於是又詣讖
【現代漢語翻譯】 現代漢語譯本： 還有數萬字的譯稿，辭藻精妙，文采華麗。沙門慧嵩、道朗等人都非常推崇。但因為《涅槃經》的品數還不夠完整，請求曇摩讖西行繼續尋找。總共有四十二卷，曇摩讖說：『這部經原本有三萬五千偈，這裡（指漢地）才一百萬字而已。我所翻譯的，只有一萬偈。』 曇摩讖有很多靈驗的預言和奇異的事蹟。北魏拓跋燾（皇帝名）聽說了他的名聲，派使者前去迎接，並告諭沮渠蒙遜（涼王名）說：『我知道你很尊重曇摩讖，如果不放他走，我就要動兵了。』沮渠蒙遜因此上表請求讓曇摩讖留下。北魏又派遣高平公李順，以皇帝的名義授予曇摩讖侍中、都督涼州西域諸軍事、太傅、驃騎大將軍、涼州牧、涼王的官職，並加九錫。告諭沮渠蒙遜說：『曇摩讖道德高尚，朕想見他一面。你可以用驛站的快馬送他來。』 沮渠蒙遜對李順說：『我侍奉朝廷，沒有對不起朝廷的地方。皇上聽信讒言，對我進行逼迫，這是為什麼呢？之前我上表請求讓曇摩讖留下，現在又急著來追要，這是我的老師啊，我願意和他一起死。死是無法避免的，遲早又有什麼區別呢？』李順說：『大王您確實先有誠意，派遣兒子入朝侍奉。朝廷欽佩您的忠義，所以才特別給予優厚的待遇。現在卻因為一個胡人道士，損害了大功，辜負了朝廷的恩遇，我私下認為這對大王您來說是不值得的。』沮渠蒙遜說：『像太常您說的那樣固然很好，但我恐怕事情不是這樣啊。』沮渠蒙遜最終沒有放曇摩讖走。 義和三年三月，曇摩讖堅決請求西行，尋找《涅槃經》的後半部分。沮渠蒙遜惱怒他要離開，而且也害怕他被北魏得到，就派刺客在半路把他殺害了，享年四十九歲。聽到這件事的人都為他流淚。那一年是南朝宋元嘉十年。當初曇摩讖出關的時候，對送行的人說：『我的業報要來了，即使是眾聖也無法救我。』 當初曇摩讖在姑臧（地名）的時候，有張掖（地名）的沙門道進，向曇摩讖受菩薩戒。曇摩讖說：『你應該洗心懺悔七天後再來。』道進去了之後，再次拜見曇摩讖，曇摩讖突然發怒。道進說：『這是我宿世的業障啊。』道進又精進勤奮了三年，夢見釋迦如來為他授戒法。同一個晚上，有十幾個人夢見的情景和道進所見的一樣。於是道進又去拜見曇摩讖。
【English Translation】 English version: There were tens of thousands of words remaining. The writing style was elaborate and meticulous, the literary embellishments were beautiful and rich. The monks Hui Song, Dao Lang, and others deeply respected him. However, because the number of chapters in the 'Nirvana Sutra' was incomplete, he requested to return to the west to continue searching for them. In total, there were forty-two volumes. Dharmakshema (曇摩讖) said, 'This sutra originally had 35,000 gathas (偈，verses), but here (referring to Han lands) there are only one million words. What I have translated is only 10,000 gathas.' Dharmakshema had many efficacious prophecies and extraordinary deeds. Tuoba Tao (拓拔燾, emperor's name) of the Northern Wei Dynasty heard of his reputation and sent an envoy to welcome him, instructing Juqu Mengxun (沮渠蒙遜, Liang King's name) saying, 'I know you respect Dharmakshema. If you don't let him go, I will mobilize troops.' Juqu Mengxun therefore submitted a memorial requesting that Dharmakshema be allowed to stay. The Northern Wei then sent Gao Ping Duke Li Shun, who, in the emperor's name, bestowed upon Dharmakshema the titles of Attendant, General-in-Chief overseeing the military affairs of Liangzhou and the Western Regions, Grand Tutor, General of the Flying Cavalry, Governor of Liangzhou, and King of Liang, and added the Nine Bestowments (九錫). He instructed Juqu Mengxun, saying, 'Dharmakshema's virtue is vast, and I wish to see him once. You can send him here quickly by express post.' Juqu Mengxun said to Li Shun, 'I serve the court and have not failed the court in any way. The emperor listens to slanderous words and is coercing me. Why is this? Previously, I submitted a memorial requesting that Dharmakshema be allowed to stay, but now you are rushing to demand him. He is my teacher, and I am willing to die with him. Death is unavoidable, so what difference does it make whether it comes sooner or later?' Li Shun said, 'Your Majesty was indeed sincere at first, sending your son to serve at court. The court admires your loyalty and righteousness, so it has specially granted you generous treatment. Now, however, you are damaging your great achievements and betraying the court's favor because of a foreign monk. I privately believe that this is not worthwhile for Your Majesty.' Juqu Mengxun said, 'What you say is certainly good, but I fear that the situation is not as you describe it.' Juqu Mengxun ultimately did not let Dharmakshema go. In the third year of Yihe, in the third month, Dharmakshema resolutely requested to go west to seek the latter part of the 'Nirvana Sutra'. Juqu Mengxun was angered by his departure and also feared that he would be obtained by the Northern Wei, so he sent assassins to kill him on the road. He was forty-nine years old. Those who heard of this wept for him. That year was the tenth year of the Yuanjia era of the Song Dynasty. When Dharmakshema initially left the pass, he said to those who saw him off, 'My karmic retribution is coming, and even the saints cannot save me.' When Dharmakshema was in Guzang (姑臧, place name), there was a monk named Dao Jin from Zhangye (張掖, place name) who received the Bodhisattva precepts from Dharmakshema. Dharmakshema said, 'You should purify your mind and repent for seven days before coming again.' After Dao Jin went away, he visited Dharmakshema again, and Dharmakshema suddenly became angry. Dao Jin said, 'This is my past karmic obstacle.' Dao Jin then diligently persevered for three years and dreamed that Shakyamuni Buddha bestowed the precepts upon him. On the same night, more than ten people dreamed the same thing as Dao Jin. So Dao Jin went to see Dharmakshema again.
。讖望見大驚曰。善哉已感戒矣。今為汝作證。沙門道朗。蓋同夢者。愿下其臘。兄事進。從以受戒者千餘人。
昔有別記曰。菩薩地持經。是伊婆勒菩薩當傳此土。后讖果出此經。則讖之地位可知矣。
宋浮陀跋摩
此云覺鎧。西域人也。少有節操。習三藏。尤精毗婆沙論。常誦持以為心要。元嘉元年至西涼。沙門道泰志用強果。少游諸國。得毗婆梵本。十四年請䟦摩譯之。道泰筆受。慧高道朗等詳正。凡百卷。亂離亡失四十卷。后歸西域。
宋智嚴
西涼州人。史失其姓。以精進聞。少尋師。至罽賓國摩天陀羅精舍。受佛䭾先尊者禪法。三年有勝力。佛馱器賞之。西土道俗曰。秦地乃有此道人耶。秦因其增重。有佛馱跋陀者。禪法之宗。聲名甚著。嚴請東遊。傳法利生。乃從俱還。至關中。久之跋陀為秦僧擠嫉。如匡山。嚴因依止山東。禪誦而已。義熙十三年。宋武西征。還至山東。始興王恢從駕過嚴廬。與兩比丘。各禪坐寂然。恢彈指。皆舉目即斂。不與言。恢心奇之。加敬焉。即啟武帝。延還都。初無肯行者。而嚴乃行至都。住始興寺。恢又造東郊寺居之。即枳園也。元嘉五年。共沙門寶云。譯普曜廣博嚴凈四天王等經。嚴不受別請。食時至。持缽入聚落一飯。跏趺終日。嚴
【現代漢語翻譯】 現代漢語譯本：讖（Chan），看到后非常驚訝地說：『太好了，我已經感受到戒律了。』現在我為你作證。沙門道朗（Dao Lang），大概是做了相同夢的人。願意降低自己的僧臘，像對待兄長一樣尊敬讖，跟隨他受戒的人有一千多人。
過去有一本別記上說，《菩薩地持經》（Bodhisattva Bhumi-dhāraṇī Sūtra）是伊婆勒菩薩（Ibhalla Bodhisattva）應當在此土傳揚的。後來讖果然翻譯出了這部經，那麼讖的地位就可以知道了。
宋朝的浮陀跋摩（Buddha Varman）
意思是覺鎧（Jue Kai），是西域人。年輕時就有節操，學習三藏經典，尤其精通《毗婆沙論》（Vibhasa）。經常背誦並奉為心要。元嘉元年到達西涼。沙門道泰（Dao Tai）志向堅定，曾遊歷各國，得到了《毗婆沙》（Vibhasa）的梵文版本。十四年，請跋摩翻譯它，道泰負責筆錄，慧高（Hui Gao）、道朗等人詳細校正。總共有百卷，在戰亂中遺失了四十卷，後來迴歸西域。
宋朝的智嚴（Zhi Yan）
是西涼州人，史書沒有記載他的姓氏。以精進修行而聞名。年輕時尋訪名師，到達罽賓國（Kashmir）的摩天陀羅精舍（Matanga-dhara-vihara），接受了佛䭾先尊者（Buddha-sena）的禪法。三年後有了殊勝的力量，佛馱（Buddha）讚賞他。西域的僧人和俗人說：『秦地竟然有這樣的道人嗎？』秦地因此更加尊重他。有佛馱跋陀（Buddha-bhadra）者，是禪法的宗師，聲名非常顯赫。智嚴請求他東遊，傳播佛法利益眾生，於是就一起回來了。到達關中后，不久跋陀被秦地的僧人排擠嫉妒，去了匡山。智嚴因此依止在山東，只是禪修誦經。義熙十三年，宋武帝西征，返回時到達山東，始興王劉恢（Liu Hui）隨駕經過智嚴的住所，看到兩位比丘各自禪坐，寂然不動。劉恢彈指，他們都睜開眼睛，隨即又閉上，不與他說話。劉恢心中感到驚奇，更加敬重他們。立即稟告武帝，請他們回到都城。起初沒有人願意前往，而智嚴卻去了都城，住在始興寺。劉恢又建造了東郊寺讓他居住，就是枳園。元嘉五年，與沙門寶云（Bao Yun）共同翻譯了《普曜經》（Buddhavatamsaka Sutra）、《廣博嚴凈經》、《四天王經》（Caturmaharaja-deva-sutra）等經。智嚴不接受特別的邀請，吃飯時，拿著缽進入村落化緣一餐，然後整天跏趺而坐。智嚴
【English Translation】 English version: Chan, seeing this, was greatly surprised and said, 'Excellent, I have already felt the precepts.' Now I will testify for you. The Shramana Dao Lang, was probably the one who had the same dream. He was willing to lower his monastic seniority and treat Chan like an elder brother, and more than a thousand people followed him to receive the precepts.
In the past, there was a separate record that said, 'The Bodhisattva Bhumi-dhāraṇī Sūtra is what the Ibhalla Bodhisattva should transmit in this land.' Later, Chan indeed translated this sutra, so Chan's position can be known.
Song Dynasty: Buddha Varman
Meaning 'Armor of Enlightenment', was a person from the Western Regions. He had integrity from a young age, studied the Three Pitakas, and was especially proficient in the Vibhasa. He often recited and upheld it as his essential practice. In the first year of the Yuanjia era, he arrived in Xiliang. The Shramana Dao Tai had a strong and resolute will, and had traveled to various countries, obtaining a Sanskrit version of the Vibhasa. In the fourteenth year, he invited Varman to translate it, with Dao Tai taking notes, and Hui Gao, Dao Lang, and others carefully proofreading. There were a total of one hundred volumes, but forty volumes were lost in the chaos of war, and later returned to the Western Regions.
Song Dynasty: Zhi Yan
Was a person from Xiliang Prefecture, whose surname was not recorded in history. He was known for his diligent practice. In his youth, he sought out teachers and arrived at the Matanga-dhara-vihara in Kashmir, where he received the Chan teachings of the Venerable Buddha-sena. After three years, he had extraordinary power, and Buddha praised him. The monks and laypeople of the Western Regions said, 'Is there such a Daoist in the land of Qin?' The land of Qin therefore respected him even more. There was Buddha-bhadra, who was a master of Chan, and his reputation was very prominent. Zhi Yan requested him to travel east to propagate the Dharma and benefit sentient beings, so they returned together. After arriving in Guanzhong, Buddha-bhadra was soon ostracized and envied by the monks of Qin, and went to Mount Kuang. Zhi Yan therefore stayed in Shandong, simply practicing Chan and reciting scriptures. In the thirteenth year of the Yixi era, Emperor Wu of Song campaigned in the west, and when he returned, he arrived in Shandong. Prince Liu Hui of Shixing, who was accompanying the emperor, passed by Zhi Yan's residence and saw two Bhikkhus meditating silently. Liu Hui snapped his fingers, and they both opened their eyes, then immediately closed them again, without speaking to him. Liu Hui was amazed and respected them even more. He immediately reported to Emperor Wu, inviting them back to the capital. Initially, no one was willing to go, but Zhi Yan went to the capital and stayed at Shixing Temple. Liu Hui then built the East Suburb Temple for him to live in, which is Jiyuan. In the fifth year of the Yuanjia era, he and the Shramana Bao Yun jointly translated the Buddhavatamsaka Sutra, the Guangbo Yanjing Sutra, and the Caturmaharaja-deva-sutra. Zhi Yan did not accept special invitations, and when it was time to eat, he would take his bowl and go into the village to beg for one meal, and then sit in the lotus position all day. Zhi Yan
自念少於戒有缺犯。疑當見於棄法中。乃航海至天竺。請異尊者決之。尊者為入定。登內院問慈氏。慈氏曰。已得戒。嚴大喜。至罽賓無疾而化。壽七十八。罽賓法。若比丘化者。必分凡聖地。以阇維之。嚴有精進實行。而人未知之。將阇維于凡地。而重不可舉。至聖地而輕。以故知嚴得道也。
宋寶云
不知何許人。少往來涼州。有學行。靜退不交世務。忘身求法。以晉隆安元年。適西域。與法顯智嚴相繼遍游諸國。至羅剎之野。聞天鼓聲。釋迦遺蹟。多所瞻禮。善梵語。學旁行書。后還長安。從䟦陀禪師游。䟦陀如匡山。云亦隨。所至混跡。久之來歸。安止道場寺。譯無量壽諸經。又住六合寺。譯佛本行贊經。元嘉二十六年終。壽七十四。
宋求那跋摩
此云功德鎧。剎利種。世王罽賓國。大父呵黎跋陀。此雲師子賢。父僧伽阿難。此云眾喜。皆有奇德。䟦摩年十四。天姿秀髮。其母嘗須野獸肉羹。使辦味。䟦摩曰。有生之類。莫不惡死。以彼之所惡。充己之所嗜。豈亦仁人之用心哉。母恚曰。汝謂端有地獄報耶。佗日我替汝償。所不悔也。已而跋摩偶覆羹爛手。謂母曰。痛可柰何。母其替我乎。母笑曰。痛在汝。我安能替耶。跋摩跪曰。殺寔三塗極苦之因。身作身受。固無替理。昨者
【現代漢語翻譯】 現代漢語譯本 自念自己年輕時在戒律方面有所違犯，懷疑會墮入棄法之中。於是乘船前往天竺（India），請教異尊者來決斷此事。異尊者為此入定，登上內院請問慈氏（Maitreya，彌勒菩薩）。慈氏說：『已經得。』（譯者註：此處原文不完整，無法翻譯）。*大喜，到達罽賓（Kashmir）后無疾而終，享年七十八歲。罽賓的習俗是，如果比丘圓寂，必須區分凡地和聖地，然後進行荼毗（cremation）。嚴有精進修行的實際行動，但是人們並不知道。將要在凡地進行荼毗時，遺體卻重得無法舉起，移到聖地后卻變得很輕。因此人們才知道嚴已經得道。
宋代的寶云
不知道是哪裡人，年輕時常來往于涼州，有學問和品行，清靜隱退不參與世俗事務，忘我地追求佛法。在晉朝隆安元年，前往西域，與法顯、智嚴相繼遊歷各個國家。到達羅剎之野（land of the Rakshasas，羅剎居住的地方）時，聽到了天鼓的聲音，瞻仰了釋迦牟尼佛的遺蹟。擅長梵語，學習旁行書。後來回到長安，跟隨䟦陀禪師遊學。䟦陀禪師如同匡山的慧遠大師，寶云也跟隨他。所到之處都混跡於人群之中。很久之後回到長安，安住在道場寺，翻譯了《無量壽經》等經典。又住在六合寺，翻譯了《佛本行贊經》。元嘉二十六年去世，享年七十四歲。
宋代的求那跋摩（Gunabhadra）
求那跋摩，翻譯成漢語是功德鎧。是剎帝利種姓，世代為罽賓國國王。他的祖父是呵黎跋陀（Haribhadra），翻譯成漢語是師子賢。父親是僧伽阿難（Sanghananda），翻譯成漢語是眾喜。他們都具有奇異的德行。求那跋摩十四歲時，天資聰穎。他的母親曾經想要野獸肉羹，讓他準備。求那跋摩說：『凡是有生命的，沒有不害怕死亡的。用它們所害怕的，來滿足自己的嗜好，難道是仁人的用心嗎？』母親生氣地說：『你認為真的有地獄報應嗎？改天我替你償還，我不會後悔的。』不久，求那跋摩不小心打翻肉羹燙傷了手，對母親說：『疼痛難忍，母親您能替我嗎？』母親笑著說：『疼痛在你身上，我怎麼能代替呢？』求那跋摩跪下說：『殺生確實是三塗（three lower realms，地獄、餓鬼、畜生）極苦的原因，自身所作自身承受，本來就沒有代替的道理。昨天
【English Translation】 English version He reflected that he had violated precepts in his youth and suspected that he would fall into the abandoned Dharma. Therefore, he sailed to Tianzhu (India) to ask the Venerable Yi to decide the matter. The Venerable Yi entered Samadhi and ascended to the inner courtyard to ask Maitreya (Maitreya, the Bodhisattva of the future). Maitreya said, 'Already obtained *.' * (Translator's note: This part of the original text is incomplete and cannot be translated). * was overjoyed and passed away without illness in Kashmir (Kashmir), at the age of seventy-eight. The custom in Kashmir is that if a Bhikkhu passes away, the ordinary and sacred grounds must be distinguished before cremation (cremation). Yan had practical actions of diligent practice, but people did not know it. When he was about to be cremated in the ordinary ground, the body was too heavy to lift, but it became light when moved to the sacred ground. Therefore, people knew that Yan had attained the Dao.
Bao Yun of the Song Dynasty
It is not known where he was from. He often traveled to Liangzhou in his youth. He was learned and virtuous, quiet and reclusive, and did not engage in worldly affairs. He sought the Dharma selflessly. In the first year of Long'an in the Jin Dynasty, he went to the Western Regions and traveled to various countries in succession with Faxian and Zhiyan. When he arrived in the wilderness of Rakshasas (land of the Rakshasas, where Rakshasas live), he heard the sound of heavenly drums and paid homage to the relics of Shakyamuni Buddha. He was proficient in Sanskrit and learned sideways writing. Later, he returned to Chang'an and followed the Chan Master Batuo. Chan Master Batuo was like Master Huiyuan of Mount Lu, and Bao Yun followed him as well. Wherever he went, he mingled with the crowd. After a long time, he returned to Chang'an and settled in Daocheng Temple, where he translated the Infinite Life Sutra and other scriptures. He also lived in Liuhe Temple, where he translated the Buddha's Deeds Praise Sutra. He passed away in the twenty-sixth year of Yuanjia, at the age of seventy-four.
Gunabhadra of the Song Dynasty
Gunabhadra, translated into Chinese, means Armor of Merit. He was of the Kshatriya caste and was a king of Kashmir for generations. His grandfather was Haribhadra, translated into Chinese as Lion Sage. His father was Sanghananda, translated into Chinese as Joy of the Assembly. They all had extraordinary virtues. When Gunabhadra was fourteen years old, he was naturally intelligent. His mother once wanted wild animal meat soup and asked him to prepare it. Gunabhadra said, 'All living beings are afraid of death. Using what they fear to satisfy one's own desires, is this the intention of a benevolent person?' His mother said angrily, 'Do you really think there is retribution in hell? I will repay it for you another day, and I will not regret it.' Soon after, Gunabhadra accidentally overturned the soup and burned his hand, and said to his mother, 'The pain is unbearable, can you replace me, mother?' His mother laughed and said, 'The pain is on you, how can I replace you?' Gunabhadra knelt down and said, 'Killing is indeed the cause of extreme suffering in the three lower realms (three lower realms, hell, hungry ghosts, animals). One's own actions are borne by oneself, and there is no reason to replace them. Yesterday
大人之言。其無乃過乎。母為止殺。終其身。
年十八。去為沙門。有相者曰。君三十當南面稱孤。今茲出家。其獲道果必矣。及期王薨。國人慾迎立之。䟦摩翻然自引。游獅子國。入阇婆。阇婆王婆多伽母先夢聖者至。見跋摩從受五戒。王始不信。以母故。亦從受焉。久之乃篤信。鄰國來寇。王將御之。因問䟦摩以不戰而勝之術。對曰其惟慈悲乎。雖然國有患難。而豈可弗加驅馳哉。王行矣。既凱旋。王中流矢。䟦摩咒水洗之而愈。王欲出家。群臣固爭不可。王曰吾有三愿。茍諸君聽之。則吾亦當聽諸君請。不然則否。其一應同奉大和尚。其二應禁殺。其三應有餘積。以賑給貧乏。於是群臣謹奉約。而率遵五戒。王躬治精舍。以延䟦摩。名震諸國。元嘉元年九月。京師沙門慧觀慧聦等。表請迎至。詔交州刺史。並沙門法長道沖道俊等。航海以往至廣州。詔聽乘驛詣闕。道由始興。愛其虎市山。形類耆阇。因改山中寺額為靈鷲。留居之一年。太守蔡茂之深加敬仰。將死。說法安慰。而家人夢其在寺為眾僧講法。寺有寶月殿。䟦摩于東壁戲作定光儒童布發像。極妙。夜輒有光。山故多虎。自䟦摩至屏絕。禪定必累日。寺僧嘗遣沙彌侯之。見白獅子。仰躡柱而戲。彌空皆青蓮華。沙彌驚走大呼。僧爭至。豁無所見。
【現代漢語翻譯】 現代漢語譯本： 『大人之言，恐怕是太過分了吧。』（有人勸說）母親停止殺生，（母親）終身都沒有殺生。
（有個人）十八歲時，離開家做了沙門（佛教出家人）。有相面的人說：『您三十歲時應當登基為王。』如今您出家，必定能獲得道果（修行的成就）。到了三十歲，國王去世，國人想要迎接他回去繼位。䟦摩（Gunavarman，意為『功德鎧』）堅決推辭，前往獅子國（今斯里蘭卡），又進入阇婆（今印度尼西亞的爪哇島）。阇婆國王婆多伽（國王名）的母親先前夢見聖者降臨。見到䟦摩后，（國王）向他受了五戒（佛教基本戒律）。國王起初不相信，因為母親的緣故，也跟著受了戒。時間久了，就非常篤信。鄰國來侵犯，國王將要迎戰，於是向䟦摩請教不戰而勝的方法。䟦摩回答說：『那只有慈悲了吧。』雖然如此，國家有危難，怎麼可以不盡力呢？國王出征了，凱旋而歸。國王中了箭，䟦摩用水唸咒為他清洗，箭傷就好了。國王想要出家，群臣堅決勸阻。國王說：『我有三個願望，如果各位聽從，那麼我也聽從各位的請求，不然就不行。第一，應該一同信奉大和尚（指䟦摩）。第二，應該禁止殺生。第三，應該積蓄餘糧，用來賑濟貧困的人。』於是群臣謹慎地答應了，並且都遵守五戒。國王親自整理精舍（僧人居住的場所），用來款待䟦摩，名聲震動各國。元嘉元年（公元424年）九月，京師（今南京）的沙門慧觀、慧聰等人上表請求迎接䟦摩到京城。皇帝下詔給交州（今越南北部）刺史，並派遣沙門法長、道沖、道俊等人，乘船渡海前往廣州。皇帝下詔允許䟦摩乘驛站的馬車前往京城。路上經過始興（今廣東韶關），喜愛那裡的虎市山，形狀像耆阇崛山（靈鷲山）。於是將山中的寺廟改名為靈鷲寺。在那裡住了一年。太守蔡茂之非常敬仰他。蔡茂之將要去世時，䟦摩為他說法安慰，而蔡茂之的家人夢見他在寺廟裡為眾僧講法。寺廟裡有寶月殿，䟦摩在東墻上隨意畫了定光佛（燃燈佛）和儒童（釋迦牟尼佛前世）布發供養的畫像，畫得非常精妙。晚上常常有光芒。山裡本來有很多老虎，自從䟦摩來了之後就絕跡了。䟦摩禪定的時候，常常連續幾天。寺里的僧人曾經派沙彌（小和尚）侯去檢視，看見一頭白色的獅子，仰著身子踩著柱子玩耍，空中都是青蓮花。沙彌驚慌地跑回去大喊，僧人們爭著去看，什麼也看不見。
【English Translation】 English version: 『The words of an adult are perhaps too much.』 (Someone advised) the mother to stop killing, and (the mother) did not kill for the rest of her life.
When (a person) was eighteen years old, he left home to become a Shramana (Buddhist monk). A physiognomist said: 『You should ascend the throne as king at the age of thirty.』 Now that you have become a monk, you will surely attain the fruit of the Path (the achievement of practice). When he reached thirty, the king died, and the people of the country wanted to welcome him back to succeed to the throne. Gunavarman (meaning 『Armor of Merit』) firmly declined and went to the Lion Country (present-day Sri Lanka), and then entered Jāva (present-day Java, Indonesia). The mother of King Pūrnawarman (king's name) of Jāva had previously dreamed of a sage descending. After seeing Gunavarman, (the king) received the Five Precepts (basic Buddhist precepts) from him. The king initially did not believe, but because of his mother, he also followed and took the precepts. Over time, he became very devout. A neighboring country invaded, and the king was about to meet the attack, so he asked Gunavarman for a method to win without fighting. Gunavarman replied: 『That would only be compassion.』 Even so, if the country is in danger, how can one not do one's best? The king went on the expedition and returned in triumph. The king was shot by an arrow, and Gunavarman chanted a mantra over water to wash it for him, and the arrow wound healed. The king wanted to become a monk, and the ministers firmly dissuaded him. The king said: 『I have three wishes, if you all listen to them, then I will also listen to your requests, otherwise it will not work. First, you should all believe in the Great Monk (referring to Gunavarman) together. Second, you should prohibit killing. Third, you should accumulate surplus grain to relieve the poor.』 So the ministers cautiously agreed and all observed the Five Precepts. The king personally tidied up the Vihara (place where monks live) to entertain Gunavarman, and his reputation shook the countries. In the first year of the Yuanjia era (424 AD), the Shramanas Huiguan and Huicong of the capital (present-day Nanjing) submitted a memorial requesting to welcome Gunavarman to the capital. The emperor issued an edict to the governor of Jiaozhou (present-day northern Vietnam) and sent the Shramanas Fachang, Daochong, and Daojun to cross the sea to Guangzhou. The emperor issued an edict allowing Gunavarman to travel to the capital by post station carriage. On the way, he passed through Shixing (present-day Shaoguan, Guangdong), and loved the Tiger Market Mountain there, which resembled Mount Gṛdhrakūṭa (Vulture Peak Mountain). So he renamed the temple in the mountain Lingjiu Temple (Vulture Peak Temple). He lived there for a year. The prefect Cai Maozhi greatly admired him. When Cai Maozhi was about to die, Gunavarman preached the Dharma to comfort him, and Cai Maozhi's family dreamed that he was lecturing to the monks in the temple. There was a Baoyue Hall (Precious Moon Hall) in the temple, and Gunavarman casually painted images of Dīpankara Buddha (Dipamkara Buddha) and the Brahman boy (Shakyamuni Buddha in a previous life) spreading his hair as an offering on the east wall, which were painted very exquisitely. There was often light at night. There were originally many tigers in the mountain, but since Gunavarman came, they disappeared. When Gunavarman meditated, it often lasted for several days. The monks in the temple once sent the Shramanera (novice monk) Hou to check, and he saw a white lion playing while stepping on the pillars, and the sky was full of blue lotus flowers. The Shramanera ran back in panic and shouted, and the monks rushed to see, but they could not see anything.
八年正月至建鄴。引對。勞問甚勤。曰寡人慾持齋不殺。迫以身徇萬幾。不獲所愿。法師遠來陋邦。何以見教。對曰道在身。不在事。法由己。不由人。且帝王所修。與匹夫異。匹夫身賤名微。言令不威。儻不克己苦節。何以為用。帝王以四海為家。萬民為子。出一嘉言。則士庶皆悅。布一善政。則人神以和。刑不夭命。役不勞力。則使風雨時若。寒暑應節。百穀滋繁。桑麻郁茂。以是為持齋不殺。亦大矣。安在輟半日之餐。全一禽之命。然後為弘濟耶。帝撫幾嘆曰。俗迷遠理。僧滯近教。迷遠理者。謂至道虛曠。滯近教者。但拘名相。如法師所諭。開獎人意。可與論天人之際矣。止祇洹寺。講法華及十地品。法席之盛。前所未見。譯菩薩善戒三十品。優婆塞五戒法等二十六卷。足成伊葉波羅所譯雜心十卷。元嘉六年。坐夏定林。夏休還祇洹。九月二十八日。中食未畢還室。弟子從至。泊然已化。壽六十五。則一日謂弟子曰。我已證二果矣。又說偈三十六行。授阿沙羅曰。可以示天竺僧。及此土僧。有詔建塔。譯遺偈。偈多不載。
宋僧伽䟦摩
此云眾鎧。天竺人也。少棄家。清俊有律學。尤精雜心。元嘉十年。至建鄴。道俗爭崇尚。號三藏。居平陸寺。與沙門慧觀。增修寺塔。有獅子國比丘尼鐵薩羅至
【現代漢語翻譯】 現代漢語譯本： 八年正月，到達建鄴（今南京）。皇帝親自接見並慰問，非常慇勤。皇帝說：『我想持齋戒殺，但被繁重的政務纏身，不能如願。法師您遠道而來，請問有什麼可以教導我的？』 僧伽跋摩（Sanghabarman）回答說：『道在於自身，不在於外在的事物。法則由自己掌握，不由他人決定。而且，帝王所修行的，與普通百姓不同。普通百姓地位卑微，言語沒有威信，如果不剋制自己，嚴於律己，又有什麼用呢？帝王以天下為家，百姓為子女，說出一句嘉言，百姓都會高興；頒佈一項善政，人神都會和諧。刑罰不輕易奪人性命，徭役不使百姓勞累，那麼風調雨順，寒暑應時，五穀豐登，桑麻茂盛。把這些作為持齋戒殺，也是非常偉大的。哪裡在於停止半天的飲食，保全一隻禽獸的性命，然後才算是弘揚慈悲呢？』 皇帝拍著桌子感嘆說：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。迷惑于深遠的道理的人，認為至高的道是虛無空曠的；拘泥於眼前的教條的人，只拘泥於名相。像法師您所開導的，啓發人的心意，可以與您討論天人之際的道理了。』 於是僧伽跋摩（Sanghabarman）住在祇洹寺（Jetavana Monastery），講授《法華經》（Lotus Sutra）和《十地品》（Dasabhumika Sutra）。講法盛況空前。翻譯了《菩薩善戒三十品》（Bodhisattva Pratimoksha Sutra Thirty Sections），《優婆塞五戒法》（Upasaka Five Precepts）等二十六卷，補足了伊葉波羅（Dharmagupta）所譯《雜心論》（Samucchaya Sutra）的十卷。元嘉六年，在定林寺（Dinglin Monastery）坐夏安居。夏季結束后回到祇洹寺（Jetavana Monastery）。九月二十八日，中午飯還沒吃完就回到房間，弟子們跟隨而至，他已經安詳圓寂。享年六十五歲。臨終前一天，僧伽跋摩（Sanghabarman）對弟子說：『我已經證得二果（Sakadagami）了。』又說了三十六行的偈頌，交給阿沙羅（Aryasala）說：『可以給天竺（India）的僧人和此地的僧人看。』皇帝下詔建造佛塔，翻譯遺偈，偈頌很多，這裡不全部記載。 宋朝僧人僧伽跋摩（Sanghabarman） 僧伽跋摩（Sanghabarman），意為眾鎧，是天竺（India）人。年輕時就出家，清秀聰慧，精通戒律，尤其精通《雜心論》（Samucchaya Sutra）。元嘉十年，來到建鄴（今南京），受到僧俗的崇敬。被稱為三藏法師。住在平陸寺（Pinglu Temple），與沙門慧觀（Huiguan）一起增修寺塔。當時有獅子國（Sri Lanka）的比丘尼鐵薩羅（Tissara）來到。
【English Translation】 English version: In the first month of the eighth year, he arrived in Jianye (present-day Nanjing). The emperor personally received him and inquired with great diligence. The emperor said, 'I wish to observe a vegetarian diet and abstain from killing, but I am burdened by the myriad affairs of state and cannot fulfill my wish. Venerable Master, you have come from afar to this humble land. What teachings do you have for me?' Sanghabarman replied, 'The path lies within oneself, not in external matters. The Dharma is determined by oneself, not by others. Moreover, what emperors cultivate is different from what common people do. Common people are of low status and their words lack authority. If they do not restrain themselves and practice austerity, what use are they? Emperors take the whole world as their home and the people as their children. If they utter a single good word, the people will rejoice. If they implement a single benevolent policy, humans and spirits will be in harmony. If punishments do not take lives lightly and labor does not exhaust the people, then the wind and rain will be timely, the cold and heat will be appropriate, the five grains will flourish, and mulberry and hemp will grow luxuriantly. To take these as observing a vegetarian diet and abstaining from killing is also great. Where is it necessary to stop half a day's meal and save the life of a single bird or beast, and then consider it as promoting great compassion?' The emperor struck the table and sighed, 'Worldly people are deluded by profound principles, and monks are attached to immediate teachings. Those who are deluded by profound principles think that the supreme path is empty and vast; those who are attached to immediate teachings are only attached to names and forms. As the Venerable Master has enlightened me, inspiring people's minds, I can discuss with you the principles of the interaction between heaven and humanity.' Thereupon, Sanghabarman resided in Jetavana Monastery, lecturing on the Lotus Sutra and the Dasabhumika Sutra. The scale of the Dharma assembly was unprecedented. He translated the Bodhisattva Pratimoksha Sutra Thirty Sections, the Upasaka Five Precepts, and other twenty-six volumes, completing the ten volumes of the Samucchaya Sutra translated by Dharmagupta. In the sixth year of the Yuanjia era, he observed the summer retreat at Dinglin Monastery. After the summer retreat, he returned to Jetavana Monastery. On the twenty-eighth day of the ninth month, before finishing his midday meal, he returned to his room. His disciples followed him, and he had already passed away peacefully. He lived to the age of sixty-five. The day before his death, Sanghabarman said to his disciples, 'I have already attained the second fruit (Sakadagami).' He also recited a verse of thirty-six lines and gave it to Aryasala, saying, 'You can show it to the monks of India and the monks of this land.' The emperor issued an edict to build a pagoda and translate the remaining verses. Many verses are not recorded here. Sanghabarman, a monk of the Song Dynasty Sanghabarman, meaning 'Armor of the Sangha', was a native of India. He renounced his home at a young age, was handsome and intelligent, and was well-versed in the Vinaya, especially the Samucchaya Sutra. In the tenth year of the Yuanjia era, he came to Jianye and was revered by both monks and laypeople. He was known as the Tripitaka Master. He resided in Pinglu Temple and, together with the Shramana Huiguan, renovated the temple and pagoda. At that time, the Bhikkhuni Tissara from Sri Lanka arrived.
。為影福寺尼慧果凈音等受戒法。祇洹慧義者。非之。跋摩標宗顯法。理證明允。於是義屈伏。僧尼受者數百人。彭城王義康特敬事之。譯雜心及摩得勒伽分別業報略勸發諸王要偈請聖僧浴文等。寶云臨文。慧觀筆受。后還西域。
宋疆良耶舍
此云時稱。西域人。氣剛大。無嗜好。善誦阿毗曇。該通群經。而專以禪觀法授人。元嘉元年。至建鄴。為大祖文皇所敬。依止鐘山道林精舍。沙門寶公崇其禪法。譯藥王藥上觀無量壽佛經。僧含筆受。以此二經。為轉障秘術。凈土密因。故沉吟研味。興于嘆詠。平昌孟顗出守會稽。要之不去。后移止江陵。十九年入蜀弘道。俄還江陵而卒。壽六十有二。
齊求那毗地
此雲安進。中天竺人。少出家。事大乘師僧伽斯。使日誦二十萬言。兼內外學。建安初。至建鄴。止毗耶離寺。有威儀。學者取法焉。譯僧伽斯所集修多羅藏要譬喻事一卷。十二因緣。須達長者經二卷。中興二年歿。
梁僧伽婆羅
華言眾養。亦云眾鎧。扶南國人也。幼而穎悟。早年出家。偏業阿毗曇。有譽海南。具足后。習律藏。觀方開化。隨舶至齊。住都之正觀寺。為天竺沙門求那䟦陀弟子。博閱多通。兼解數國書語。齊亡按訪術能。以天監五年。于楊都壽光殿華林園
【現代漢語翻譯】 現代漢語譯本：為影福寺的尼姑慧果、凈音等人傳授受戒之法。祇洹（Jetavana）的慧義對此表示反對。跋摩（Varma）標明宗旨，闡明佛法，以理證明，令人信服。於是慧義屈服，受戒的僧尼有數百人。彭城王義康特別敬重他。翻譯了《雜心論》以及《摩得勒伽》（Matrika）的《分別業報略》、《勸發諸王要偈》、《請聖僧浴文》等。寶云負責潤色文字，慧觀負責筆錄。之後返回西域。
宋朝的疆良耶舍（Kalasiri or Kalayasas）
此地稱他為時稱。是西域人。性格剛強豪邁，沒有不良嗜好。擅長背誦《阿毗曇》（Abhidhamma），廣泛通曉各種經典，尤其擅長用禪觀之法教導他人。元嘉元年，到達建鄴（Jianye），受到大祖文皇的敬重。住在鐘山道林精舍。沙門寶公推崇他的禪法。翻譯了《藥王藥上觀無量壽佛經》。僧含負責筆錄。因為這兩部經是轉變業障的秘密法術，是往生凈土的秘密因緣，所以人們沉吟研味，讚歎詠誦。平昌孟顗出任會稽太守，邀請他前往但被拒絕。後來移居江陵。十九年進入蜀地弘揚佛法。不久后返回江陵圓寂。享年六十二歲。
齊朝的求那毗地（Gunabhadra）
此地稱他為安進。是中天竺人。年少時出家，師從大乘法師僧伽斯（Sanghas）。僧伽斯讓他每天背誦二十萬字，兼修內外學。建安初年，到達建鄴，住在毗耶離寺。他舉止威嚴，學者們都以他為榜樣。翻譯了僧伽斯所收集的《修多羅藏要譬喻事》一卷、《十二因緣經》、《須達長者經》二卷。中興二年去世。
梁朝的僧伽婆羅（Sanghavarman）
漢譯為眾養，也譯為眾鎧。是扶南國人。從小就聰明穎悟，早年出家。專精研習《阿毗曇》，在海南一帶享有盛譽。受具足戒后，學習《律藏》。爲了觀察各地的風俗並進行教化，跟隨商船來到齊國，住在都城的正觀寺。是天竺沙門求那跋陀（Gunabhadra）的弟子。博覽群書，通曉多種語言文字。齊朝滅亡后，朝廷尋訪有特殊技能的人才，于天監五年，在楊都壽光殿華林園
【English Translation】 English version: He transmitted the precepts for the nuns Huiguo and Jingyin of Yingfu Temple. Huiyi of Jetavana objected to this. Varma clarified the doctrine and expounded the Dharma, proving it with reason and gaining acceptance. Consequently, Huiyi yielded, and hundreds of monks and nuns received the precepts. Prince Yikang of Pengcheng especially revered him. He translated the Zaxin Lun (Samucchaya), as well as the Brief Explanation of Karma Retribution from the Matrika, the Essential Verses Encouraging Kings, and the Text for Inviting Holy Monks to Bathe. Baoyun was responsible for polishing the text, and Huiguan was responsible for writing it down. Later, he returned to the Western Regions.
Song Dynasty: Kalasiri (or Kalayasas)
Here, he was known as Shicheng (Timely Praise). He was a man from the Western Regions. He had a strong and upright character and no bad habits. He was skilled at reciting the Abhidhamma, and was widely versed in various scriptures, especially skilled at teaching others the method of Chan meditation. In the first year of Yuanjia, he arrived in Jianye and was respected by Emperor Wendi. He resided at the Daolin Monastery on Zhong Mountain. The monk Baogong admired his Chan practice. He translated the Bhaisajyaraja-Bhaisajyasamudgata Sutra and the Amitayurdhyana Sutra. The monk Han was responsible for writing it down. Because these two sutras are secret methods for transforming karmic obstacles and secret causes for rebirth in the Pure Land, people pondered and recited them with admiration. Meng Yi of Pingchang took office as the governor of Kuaiji and invited him to go, but he refused. Later, he moved to Jiangling. In the nineteenth year, he entered Shu to propagate the Dharma. Soon after, he returned to Jiangling and passed away. He lived to be sixty-two years old.
Qi Dynasty: Gunabhadra
Here, he was known as Anjin (Peaceful Progress). He was a man from Central India. He became a monk at a young age and studied under the Mahayana master Sanghas. Sanghas made him recite 200,000 words a day, and he studied both internal and external learning. In the early years of Jian'an, he arrived in Jianye and resided at the Vaisali Temple. He had dignified manners, and scholars took him as an example. He translated the Essential Parables from the Sutra Pitaka collected by Sanghas in one volume, the Twelve Nidanas Sutra, and the Suddha Datta Sutra in two volumes. He passed away in the second year of Zhongxing.
Liang Dynasty: Sanghavarman
Translated into Chinese as Zhongyang (Nourishing the Multitude), also translated as Zhongkai (Armor of the Multitude). He was a man from Funan. He was intelligent and insightful from a young age, and he became a monk early in life. He specialized in studying the Abhidhamma and enjoyed a great reputation in Hainan. After receiving the full precepts, he studied the Vinaya Pitaka. In order to observe the customs of various places and carry out teaching, he followed merchant ships to Qi and resided at the Zhengguan Temple in the capital. He was a disciple of the Indian monk Gunabhadra. He was widely read and proficient in many languages. After the fall of the Qi Dynasty, the court sought out talented people with special skills. In the fifth year of Tianjian, at the Shouguang Hall in the Hualin Garden of Yangdu,
正觀寺瞻云館扶南館等五處。傳譯訖。十七年。都合一十一部。四十八卷。即大育王經。解脫道論等是也。初翻日。武帝躬臨筆受。沙門寶唱慧超僧智法雲及袁曇允等疏出。不墜譯宗。帝厚禮之。引為家僧。以其親施。成所住寺。太尉臨川王宏。接遇尤隆。普通五年。因疾卒于正觀寺。春秋六十五。
又有沙門曼陀羅者。亦扶南人也。華言弘弱。遠赍梵本來。上使與婆羅譯之。則寶云法界體性文殊般若經三部。合一十一卷。其文隱質。多不可曉。
天監十五年。居士木道賢。上優樓頻經一卷。文既不具。且莫知所從來。報罷。
太學博士江泌女僧法者。小年出家。時靜坐閉目誦經。若有所憑附者。自八歲至十六。總出凈土妙莊嚴等三十五卷。天監中。上御華光殿。親閱之。嘆異焉。
元魏曇曜
史不言姓氏鄉里。和平間。住北臺昭玄統。住恒安石窟通樂寺。寺即文成所造也。先武惑于道士寇謙之。廢釋氏。后癘疾而崩。至是詔復教。塔寺經像加於前。而此寺尤巧麗。蓋鑿武周山谷為之也。綿亙三十餘里。碑碣見存。未卒。陳委曜。于寺出付法藏傳。並凈土經。又沙門曇靖。出提謂波利經二卷。
元魏菩提流支
華言道希。遍通三藏。妙入總持。志在弘法。永平初。東臻洛
【現代漢語翻譯】 現代漢語譯本：正觀寺、瞻云館、扶南館等五處。翻譯完畢。十七年間，總共翻譯了一十一部，四十八卷，即《大育王經》（Asoka Sutra）、《解脫道論》（Vimuttimagga）等。最初翻譯時，武帝親自臨場筆錄。沙門寶唱（Baochang）、慧超（Huichao）、僧智（Sengzhi）、法雲（Fayun）以及袁曇允（Yuan Tanyun）等人進行疏解，沒有使翻譯的宗旨失傳。武帝以厚禮對待他，引為家僧，因為他的親自施捨，成就了他所居住的寺廟。太尉臨川王宏（Wang Hong, Prince of Linchuan）接待他尤其隆重。普通五年，因病卒于正觀寺，享年六十五歲。 又有沙門曼陀羅（Mandalara），也是扶南人。華言意思是『弘弱』。遠道攜帶梵文字而來，皇上讓他與婆羅（Brahmin）一起翻譯，於是翻譯了《寶云經》（Ratnamegha Sutra）、《法界體性經》（Dharmadhatu-svabhava Sutra）、《文殊般若經》（Manjushri Prajna Sutra）三部，共一十一卷。但其文辭隱晦深奧，很多地方難以理解。 天監十五年，居士木道賢（Mu Daoxian）上呈《優樓頻經》（Uruvilva Sutra）一卷，但其文既不完整，又不知道是從哪裡來的，因此被駁回。 太學博士江泌（Jiang Mi）的女兒，僧人法者（Fazhe），年幼出家。當時她閉目誦經，好像有什麼憑附在她身上一樣。從八歲到十六歲，總共誦出了《凈土妙莊嚴經》（Pure Land Wonderful Adornment Sutra）等三十五卷。天監年間，皇上在華光殿親自審閱，對此感到驚異。 元魏曇曜（Tan Yao） 史書沒有記載他的姓氏和籍貫。和平年間，住在北臺昭玄統，住在恒安石窟通樂寺。這座寺廟是文成帝（Emperor Wencheng）所建造的。先前，武帝（Emperor Taiwu）被道士寇謙之（Kou Qianzhi）迷惑，廢除了佛教。後來因患惡疾而駕崩。到這時，詔令恢復佛教，塔寺經像比以前更多，而這座寺廟尤其精巧華麗，是因為開鑿武周山谷而建成的。綿延三十多里，碑文至今尚存。臨終前，陳述並委託曇曜，在寺中傳付法藏傳，以及凈土經。又有沙門曇靖（Tan Jing），翻譯了《提謂波利經》（Trapusa and Bhallika Sutra）二卷。 元魏菩提流支（Bodhiruci） 華言意思是『道希』。普遍通曉三藏，精妙地進入總持。志向在於弘揚佛法。永平初年，到達洛陽。
【English Translation】 English version: At five places including Zhengguan Temple, Zhanyun Hall, and Funan Hall, the translation was completed. Over seventeen years, a total of eleven works in forty-eight volumes were translated, namely the Asoka Sutra and the Vimuttimagga, etc. At the initial translation, Emperor Wu personally attended and took notes. The monks Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun, among others, provided commentaries, ensuring that the principles of translation were not lost. The Emperor treated him with great respect, taking him as his personal monk. Because of his personal donations, the temple where he resided was established. Wang Hong (Prince of Linchuan), the Grand Commandant, received him with particular honor. In the fifth year of the Putong era, he died of illness at Zhengguan Temple at the age of sixty-five. There was also the monk Mandalara, who was also from Funan. His name in Chinese means 'Promoting Weakness'. He brought Sanskrit texts from afar, and the Emperor ordered him to translate them with a Brahmin, resulting in three works: the Ratnamegha Sutra, the Dharmadhatu-svabhava Sutra, and the Manjushri Prajna Sutra, totaling eleven volumes. However, the text was obscure and difficult to understand in many places. In the fifteenth year of the Tianjian era, the layman Mu Daoxian presented one volume of the Uruvilva Sutra, but the text was incomplete and its origin unknown, so it was rejected. Fazhe, the daughter of Jiang Mi, a Taixue (Imperial Academy) scholar, became a nun at a young age. At that time, she would close her eyes and recite scriptures, as if possessed by something. From the age of eight to sixteen, she recited a total of thirty-five volumes, including the Pure Land Wonderful Adornment Sutra. During the Tianjian era, the Emperor personally reviewed them at Huaguang Hall and was amazed. Tan Yao of the Northern Wei Dynasty History does not record his surname or hometown. During the Heping era, he resided at the Zhaoxuantong of Beitai and at Tongle Temple in the Heng'an Grottoes. This temple was built by Emperor Wencheng. Previously, Emperor Taiwu was misled by the Daoist Kou Qianzhi and abolished Buddhism. Later, he died of a plague. At this time, an edict was issued to restore Buddhism, and the pagodas, temples, scriptures, and images were more numerous than before. This temple was particularly exquisite and beautiful, as it was built by excavating the Wuzhou mountain valley. It stretched for more than thirty li, and the inscriptions on the steles still exist. Before his death, he entrusted Tan Yao to transmit the Dharmaguptaka Vinaya and the Pure Land Sutras at the temple. Also, the monk Tan Jing translated two volumes of the Trapusa and Bhallika Sutra. Bodhiruci of the Northern Wei Dynasty His name in Chinese means 'Aspiration for the Way'. He was universally versed in the Tripitaka and profoundly entered into Dharani. His ambition was to propagate the Dharma. In the early years of the Yongping era, he arrived in Luoyang.
都。宣武皇帝處之永寧大寺。時梵僧七百。推為元匠。初翻十地。帝親筆受。及孝靜帝。遷都漳鄴。歷天平二十餘年。出佛名入楞伽法集深密等經。勝思惟大寶積法華涅槃等論。沙門僧朗道湛侍中崔光等筆受。凡三十九部。一百二十七卷。時信士李廓撰眾經目錄。其標擬流支尤悉。嘗謂其所居之室。經論梵夾殆盈萬。所翻藁本。滿一間屋。
然而神悟聦敏。洞善方言。妙工祝術。嘗漱灌。人無為汲者。因作梵語。以柳指並。才數遍。水上涌井欄。就酌用之。
元魏勒那摩提
華言寶意。天竺人也。正始五年。譯十地寶積論等。大部二十四卷于洛都。又善開華嚴。神理標異。領牒魏辭。偏盡隅奧。一日正處高座。忽有持笏通刺。如大官者。云奉天帝命來請。勒那辭以今比法席未散。難於從命。且謂都講維那。法事所資。可先請定。既而勒那都講維那。同時皆殞。
元魏北天竺佛陀扇多
華言覺定。自正光間至元像二年。于洛都白馬寺。鄴都金華寺。譯金剛上味等經十部。沙門法場于洛都。譯辨言長者問經一卷。般若流支。華言智希。瞿曇氏。婆羅門種。南天竺波羅奈國人也。熙平間。至洛都。自元象元年。至興和末。譯正法念聖善住回諍唯識等經論。凡一十四部。八十五卷。于鄴都沙門
【現代漢語翻譯】 現代漢語譯本： 都（Dū）。宣武皇帝將他安置在永寧大寺。當時有七百名梵僧，推舉他為主要翻譯者。最初翻譯《十地經》（Shí Dì Jīng），皇帝親自記錄。到孝靜帝時，遷都到漳鄴。經歷了天平年間二十多年，翻譯了《佛名經》（Fó Míng Jīng）、《入楞伽經》（Rù Léngqié Jīng）、《法集經》（Fǎjí Jīng）、《深密經》（Shēn Mì Jīng）等經，以及《勝思惟經論》（Shèng Sīwéi Jīng Lùn）、《大寶積經論》（Dà Bǎojī Jīng Lùn）、《法華經論》（Fǎ Huá Jīng Lùn）、《涅槃經論》（Nièpán Jīng Lùn）等論。沙門僧朗（Sēng Lǎng）、道湛（Dào Zhàn）、侍中崔光（Cuī Guāng）等人負責筆錄。總共有三十九部，一百二十七卷。當時信徒李廓（Lǐ Kuò）撰寫了眾經目錄，他對流支（Liú Zhī）的評價尤其詳細。曾經說他居住的房間里，經論梵文原本幾乎有一萬卷，所翻譯的草稿，堆滿了一間屋子。 然而他神思敏捷，非常聰明，精通各種方言，擅長咒術。曾經漱口后灌溉，沒有人為他打水，於是用梵語唸咒，用柳枝指著地面，才唸了幾遍，水就從井欄里涌上來，取用它。 元魏勒那摩提（Lè Nà Mótí） 漢譯為寶意（Bǎoyì），是天竺人。正始五年，在洛陽翻譯了《十地經論》（Shí Dì Jīng Lùn）、《寶積經論》（Bǎojī Jīng Lùn）等，共二十四卷。又擅長講解《華嚴經》（Huāyán Jīng），他的見解與衆不同。他領會魏國的語言，能夠詳盡地表達其中的奧妙。有一天，他正在高座上講經，忽然有一個拿著笏板、遞上名帖的人，像是大官，說奉天帝的命令來請他。勒那（Lè Nà）推辭說現在法會還沒有結束，難以從命。並且對都講（dū jiǎng）、維那（wéinà）說，法事需要他們協助，可以先請他們。不久，勒那（Lè Nà）的都講（dū jiǎng）和維那（wéinà）同時去世。 元魏北天竺佛陀扇多（Fótuó Shànduō） 漢譯為覺定（Jué Dìng）。從正光年間到元像二年，在洛陽白馬寺、鄴都金華寺，翻譯了《金剛經》（Jīngāng Jīng）、《上味經》（Shàng Wèi Jīng）等十部經。沙門法場（Fǎchǎng）在洛陽翻譯了《辨言長者問經》（Biànyán Zhǎngzhě Wèn Jīng）一卷。般若流支（Bōrě Liúzhī），漢譯為智希（Zhìxī），瞿曇氏（Qútán shì），婆羅門種姓，南天竺波羅奈國人。熙平年間，到達洛陽。從元象元年到興和末年，翻譯了《正法念經》（Zhèngfǎ Niàn Jīng）、《聖善住經》（Shèng Shànzhù Jīng）、《回諍經》（Huí Zhēng Jīng）、《唯識經論》（Wéishì Jīng Lùn）等經論，共一十四部，八十五卷。在鄴都沙門
【English Translation】 English version: Dū. Emperor Xuanwu placed him in Yongning Great Monastery. At that time, there were seven hundred Indian monks, who elected him as the chief translator. He initially translated the 'Ten Stages Sutra' (Shí Dì Jīng), with the Emperor personally taking notes. By the time of Emperor Xiaojing, the capital was moved to Zhangye. Over twenty years during the Tianping era, he translated the 'Buddha Names Sutra' (Fó Míng Jīng), 'Lankavatara Sutra' (Rù Léngqié Jīng), 'Dharma Collection Sutra' (Fǎjí Jīng), 'Profound Secrets Sutra' (Shēn Mì Jīng), and other sutras, as well as treatises such as the 'Superior Contemplation Sutra Treatise' (Shèng Sīwéi Jīng Lùn), 'Great Treasure Trove Sutra Treatise' (Dà Bǎojī Jīng Lùn), 'Lotus Sutra Treatise' (Fǎ Huá Jīng Lùn), and 'Nirvana Sutra Treatise' (Nièpán Jīng Lùn). The monks Seng Lang (Sēng Lǎng), Dao Zhan (Dào Zhàn), and the court attendant Cui Guang (Cuī Guāng) were responsible for recording. In total, there were thirty-nine sections, one hundred and twenty-seven volumes. At that time, the believer Li Kuo (Lǐ Kuò) compiled a catalog of various sutras, and his evaluation of Liuzhi (Liú Zhī) was particularly detailed. It was said that in the room where he lived, there were nearly ten thousand volumes of sutras and Sanskrit originals, and the translated drafts filled an entire room. However, he was quick-witted, very intelligent, proficient in various dialects, and skilled in incantations. Once, after rinsing his mouth for irrigation, there was no one to fetch water for him, so he chanted a mantra in Sanskrit and pointed at the ground with a willow branch. After only a few recitations, water gushed up from the well curb, and he used it. Northern Wei Dynasty: Lè Nà Mótí Chinese translation: Bao Yi (Bǎoyì), was an Indian. In the fifth year of Zhengshi, he translated the 'Ten Stages Sutra Treatise' (Shí Dì Jīng Lùn), 'Treasure Trove Sutra Treatise' (Bǎojī Jīng Lùn), etc., totaling twenty-four volumes in Luoyang. He was also skilled in explaining the 'Avatamsaka Sutra' (Huāyán Jīng), and his views were unique. He understood the language of the Wei Dynasty and could express its subtleties in detail. One day, while he was lecturing on a high seat, a person holding a tablet and presenting a name card, like a high official, suddenly said that he was ordered by the Heavenly Emperor to invite him. Lè Nà declined, saying that the Dharma assembly had not yet ended and it was difficult to comply. He also told the Dū jiǎng and the Wéinà that the Dharma service needed their assistance and that they could be invited first. Soon after, Lè Nà's Dū jiǎng and Wéinà both passed away at the same time. Northern Wei Dynasty: Fótuó Shànduō Chinese translation: Jué Dìng. From the Zhengguang era to the second year of Yuanxiang, he translated ten sutras, including the 'Diamond Sutra' (Jīngāng Jīng) and the 'Superior Taste Sutra' (Shàng Wèi Jīng), at the White Horse Temple in Luoyang and the Jinhua Temple in Yedu. The monk Fǎchǎng translated one volume of the 'Inquiry of the Eloquent Elder Sutra' (Biànyán Zhǎngzhě Wèn Jīng) in Luoyang. Bōrě Liúzhī, Chinese translation: Zhìxī, of the Gautama clan, a Brahmin caste, from the kingdom of Paranai in South India. During the Xiping era, he arrived in Luoyang. From the first year of Yuanxiang to the end of Xinghe, he translated sutras and treatises such as the 'Sutra of Right Mindfulness' (Zhèngfǎ Niàn Jīng), 'Sutra of Holy Abiding' (Shèng Shànzhù Jīng), 'Sutra of Returning from Dispute' (Huí Zhēng Jīng), and 'Treatise on Consciousness-Only' (Wéishì Jīng Lùn), totaling fourteen sections, eighty-five volumes. At the Yedu monastery
曇琳僧昉等筆受。當時菩提流支與般若流支。前後出經。而傳寫者。率去上字。但云流支。故雨流支淆雜。難得詳定。周文帝二年。波頭摩國律師攘那䟦陀羅。華言智賢。與耶舍崛多等。譯五明論。五明者。聲醫工術符印也。沙門智仙筆受。
武帝天和間。摩勒國達磨流支。華言法希。為大冢宰晉陽公宇文。護。譯婆羅門天文二十卷。
又摩伽陀國禪師阇那耶舍。華言藏稱與其弟子阇那崛多等於長安故域四天王寺。譯定意天子問經六部。沙門圓明道辨城陽公蕭吉等筆受。
陳拘那羅陀
華言親依。或云波羅末陀。華言真諦。西天竺優禪尼國人。梁武皇帝盛昌三寶大同中直后張汜等。送扶南貢使返國。且使請求名德三藏。彼國乃以諦應詔。而並赍至大乘論諸雜華經等。大同十二年八月十五日。達南海。大清二年八月。屆京師。帝頂禮于寶云殿。即欲傳翻。屬寇羯憑陵弗果諦亦漫遊東土。檀越富春。令陸元哲。招延。與沙門寶瓊等二十餘人。翻十七地論。昉五卷。太寶三年。侯景徴還供養。元帝啟祚。止金陵正觀寺偕愿禪師等二十餘人。翻金光明經。后隨方傳譯。靡寧厥止。心欲泛舶往楞伽修國。道俗結誓留之。遂停南越。重核所翻。文帝天嘉四年。楊都建元寺沙門僧宗法準僧忍律師等。欽渴新
【現代漢語翻譯】 現代漢語譯本：曇琳、僧昉等人執筆記錄。當時菩提流支（Bodhiruci，意為覺愛）和般若流支（Prajnaruchi，意為慧愛）先後翻譯經典，但傳抄的人常常省略上面的字，只寫『流支』，所以兩個『流支』混淆不清，難以詳細考定。周文帝二年，波頭摩國（Padma，意為蓮花）的律師攘那䟦陀羅（Jnanabhadra，意為智賢）與耶舍崛多（Yasogupta）等人，翻譯《五明論》。五明指的是聲明、醫明、工巧明、術數（或作『伎藝』）明、符印明。沙門智仙筆錄。
武帝天和年間，摩勒國（Mala）的達磨流支（Dharmaruci，意為法愛），為大冢宰晉陽公宇文護翻譯《婆羅門天文》二十卷。
又，摩伽陀國（Magadha）的禪師阇那耶舍（Jnanayasas，意為智稱）和他的弟子阇那崛多（Jnanagupta）在長安故址的四天王寺，翻譯《定意天子問經》六部。沙門圓明、道辨、城陽公蕭吉等人筆錄。
陳朝的拘那羅陀（Gunarata）
漢譯為『親依』，或作波羅末陀（Paramartha），漢譯為『真諦』。是西天竺優禪尼國（Ujjain）人。梁武帝盛昌三寶大同（年號）年間，直后張汜等人護送扶南（Funan）的貢使回國，並讓他們請求有名的三藏法師。該國於是讓真諦應詔，並攜帶至大乘論、《諸雜華經》等。大同十二年八月十五日，抵達南海。大清二年八月，到達京師。梁武帝在寶云殿頂禮迎接。本想立即開始翻譯，但因戰亂而未能實現。真諦也因此漫遊東土。檀越富春令陸元哲招請他，與沙門寶瓊等二十餘人翻譯《十七地論》，僧昉記錄了五卷。太寶三年，侯景徵召他回去供養。元帝即位后，他住在金陵正觀寺，與愿禪師等二十餘人翻譯《金光明經》。之後他隨處傳譯，沒有固定的居所。他想乘船前往楞伽修國（Lankasu），但僧俗都發誓挽留他，於是停留在南越。重新校覈所翻譯的經典。文帝天嘉四年，楊都建元寺的沙門僧宗、法準、僧忍律師等人，渴望新的譯本。
【English Translation】 English version: Tánlín, Sēngfǎng, and others recorded the translations. At that time, Bodhiruci (覺愛, meaning 'Awakened Love') and Prajnaruchi (慧愛, meaning 'Wisdom Love') translated scriptures one after another. However, those who copied the texts often omitted the first character, writing only 'Ruci,' which caused confusion between the two 'Rucis,' making it difficult to determine accurately. In the second year of Emperor Wen of the Zhou dynasty, the Vinaya master Jnanabhadra (智賢, meaning 'Wise and Virtuous') from the country of Padma (蓮花, meaning 'Lotus') and Yasogupta and others translated the 'Treatise on the Five Sciences.' The Five Sciences are: Śabdavidyā (聲, Science of Sound), Cikitsāvidyā (醫, Science of Medicine), Śilpakarmasthānavidyā (工, Science of Crafts), Hetuvidyā (術, Science of Logic), and the science of charms and seals. The śramana Zhìxiān recorded the translations.
During the Tiānhé period of Emperor Wu, Dharmaruci (法希, meaning 'Love of Dharma') from the country of Mala translated the 'Brahminical Astronomy' in twenty volumes for the Grand Chancellor, Duke Yǔwénhù of Jìnyáng.
Furthermore, the Dhyana master Jnanayasas (藏稱, meaning 'Treasure Name') from the country of Magadha and his disciple Jnanagupta translated six parts of the 'Sūtra of Questions by the Heaven-Prince of Fixed Intention' at the old site of the Four Heavenly Kings Temple in Chang'an. The śramanas Yuánmíng, Dàobiàn, Duke Xiāo Jí of Chéngyáng, and others recorded the translations.
Gunarata of the Chen Dynasty
Translated into Chinese as 'Qīnyī' (親依, meaning 'Close Reliance') or Paramartha (真諦, meaning 'True Meaning'). He was from the country of Ujjain in West India. During the Shèngchāng Sānbǎo Dàtóng era (reign title) of Emperor Wu of the Liang dynasty, Zhāng Sì and others escorted the envoys from Funan back to their country and asked them to request a famous Tripitaka master. The country then sent Paramartha in response to the request, along with Mahayana treatises, 'Various Flower Sutras,' and others. On the fifteenth day of the eighth month of the twelfth year of Dàtóng, they arrived in the South Sea. In the eighth month of the second year of Dàqīng, they arrived in the capital. Emperor Wu of Liang bowed to welcome him at the Treasure Cloud Hall. He intended to begin translating immediately, but due to the disturbances of war, it did not happen. Paramartha then wandered in the Eastern Land. The patron Lù Yuánzhé, the magistrate of Fùchūn, invited him, and he translated the 'Seventeen Stages Treatise' with more than twenty śramanas, including Bǎoqióng. Sēngfǎng recorded five volumes. In the third year of Tàibǎo, Hóu Jǐng summoned him back to be supported. After Emperor Yuán ascended the throne, he stayed at the Zhèngguān Temple in Jīnlíng and translated the 'Golden Light Sutra' with more than twenty Dhyana masters, including Yuàn. Afterwards, he translated scriptures wherever he went, without a fixed residence. He wanted to sail to the country of Lankasu, but monks and laypeople vowed to keep him, so he stayed in Nányuè. He re-examined the translated scriptures. In the fourth year of Tiānjiā of Emperor Wén, the śramanas Sēngzōng, Fǎzhǔn, and the Vinaya master Sēngrěn of Jiànyuán Temple in Yángdū, eagerly desired new translations.
聞。遠承芳問。諦感其意。乃為翻攝大乘等論。旋至梁安。將返西國。而業風飄舶。還廣州。刺史穆公頠。延住制旨寺。與沙門慧愷等。翻廣義法門經及唯識論等。穆公薨。世子紇為檀越。仍事傳譯。然其神思通幽。非世所測。嘗居絕島。紇往候之。波濤[漓-禸]涌。未即渡。諦望見。因敷坐具水上。跏坐。絕流達岸。而坐具略不沾。濕或折荷葉乘之。不少傾側。
至光太二年六月。入南海北山。將捐身命。慧愷聞之。輟講奔赴。刺史稽顙請留。群眾遮挽。三日乃已。因是迎致王園寺。議還建鄴。會有忌者。沮于上。乃止。大建元年。正月十一日。遘疾遷化。年七十有一。所譯經論。僧宗法準等。奉還匡山。
諦雖廣出衆經。偏宗攝論。故隨處翻傳。親流疏解。后疏則僧宗所釋也。宗愷則窮括教源。詮題義旨。每面揚闡。情理無伏。
諦一日喟然長嘆。而謂愷曰。君等實副參傳。而遇非其時。則奈何。愷泣數行下。因跪啟曰。法被中國。群生垢重。致是擾攘。必何時而可定耶。諦指西北。且曰。此方有大大國。非久當盛弘吾教。但恨君等不及睹耳。嗚呼其亦有待於今日乎。
諦自梁武之末。陳宣之初。二十三載。所出經傳記。六十四部。合二百七十八卷。
於時有中天竺優禪尼國王
【現代漢語翻譯】 現代漢語譯本： 聽聞。遠遠地承蒙您的垂詢，我仔細體會了其中的意思。於是我翻譯和整理了大乘等論著。後來到達梁安，準備返回西國，但因業力的風吹動船隻，又回到了廣州。廣州刺史穆公頠（人名）邀請我住在制旨寺，與沙門慧愷（人名）等人一起翻譯《廣義法門經》和《唯識論》等。穆公去世后，他的兒子紇（人名）成為檀越（佛教術語，指施主），繼續支援翻譯事業。然而諦（人名，即真諦三藏）的神思深邃，不是世俗之人所能測度的。他曾經居住在孤島上，紇前去拜訪他，當時波濤洶涌，無法立即渡河。紇遠遠地看見諦鋪開坐具在水面上，然後跏趺而坐，就這樣橫渡河流到達岸邊，而坐具幾乎沒有被沾濕。有時他會折一片荷葉乘坐，也不會有絲毫傾斜。 光太二年六月，諦進入南海北山，打算捨棄生命。慧愷聽到這個訊息，停止講經立刻趕去。刺史稽顙（古代禮節，以頭觸地）請求他留下，眾人也極力挽留，三天後才作罷。因此，大家迎接他到王園寺居住，並商議返回建鄴。但有人嫉妒他，向上層阻撓，於是就停止了。大建元年正月十一日，諦因病去世，享年七十一歲。他所翻譯的經論，由僧人宗法準（人名）等人送回匡山。 諦雖然廣泛地翻譯了眾多經典，但特別推崇《攝大乘論》。因此，他隨處翻譯和傳授，並親自撰寫疏解。後來的疏解則是僧宗（人名）所作的解釋。僧宗和慧愷則深入研究佛教的教義根源，解釋經文的題目和意義。每次公開闡述，都能將情理完全展現出來，毫無保留。 有一天，諦長長地嘆了一口氣，對慧愷說：『你們確實是輔助我翻譯的人才，但可惜生不逢時，這該怎麼辦呢？』慧愷流下了幾行眼淚，然後跪著稟告說：『佛法傳入中國，但眾生的罪業深重，導致如此動盪不安的局面，什麼時候才能安定下來呢？』諦指著西北方向，並且說：『這個方向有一個大國，不久將會興盛弘揚我的教法，只可惜你們無法親眼看到了。』唉，這或許就是在等待今天吧。 從梁武帝末年到陳宣帝初期，二十三年間，諦所翻譯的經傳記錄共有六十四部，合計二百七十八卷。 當時有一位中天竺（古印度中部）優禪尼（古印度城市名）國王。
【English Translation】 English version: I have heard and deeply appreciate your inquiries from afar. Consequently, I translated and compiled treatises such as the Mahāyāna (Great Vehicle) texts. Later, I arrived at Liang'an, intending to return to the Western lands, but the winds of karma carried the ship back to Guangzhou. The governor of Guangzhou, Duke Mù Wěi (personal name), invited me to reside at Zhìzhǐ Monastery, where I, along with the monk Huì Kǎi (personal name) and others, translated the Guang Yi Fa Men Jing (Extensive Meaning Dharma Gate Sutra) and the Wei Shi Lun (Consciousness-Only Treatise), among others. After Duke Mù passed away, his son Hé (personal name) became a Dānavyapati (Buddhist term, meaning benefactor), continuing to support the translation work. However, Dì's (personal name, i.e., Paramārtha) divine intellect was profound, beyond the comprehension of ordinary people. He once resided on a remote island, and when Hé went to visit him, the waves were turbulent, making it impossible to cross immediately. Hé saw Dì from afar spreading out a seat on the water, sitting in the lotus position, and crossing the river to the shore, with the seat barely getting wet. Sometimes he would ride on a folded lotus leaf without the slightest tilting. In the sixth month of the second year of Guangtai, Dì entered the North Mountain of the South Sea, intending to give up his life. Upon hearing this news, Huì Kǎi stopped his lectures and rushed to him. The governor prostrated himself, begging him to stay, and the masses also pleaded with him to remain. Only after three days did he relent. Therefore, everyone welcomed him to reside at Wángyuán Monastery and discussed returning to Jianye. However, some jealous individuals obstructed him with the authorities, so it was stopped. On the eleventh day of the first month of the first year of Dajian, Dì passed away due to illness at the age of seventy-one. The scriptures and treatises he translated were returned to Mount Kuang by the monks Zōng Fǎzhǔn (personal name) and others. Although Dì extensively translated many scriptures, he particularly revered the She Da Cheng Lun (Mahāyānasaṃgraha). Therefore, he translated and transmitted it everywhere, personally writing commentaries. Later commentaries were interpretations made by the monk Zōng (personal name). Zōng and Huì Kǎi deeply studied the doctrinal sources of Buddhism, explaining the titles and meanings of the scriptures. Each time they publicly expounded, they fully revealed the reasoning and principles without reservation. One day, Dì sighed deeply and said to Huì Kǎi, 'You are indeed talented individuals assisting me in translation, but it is a pity that you were born in the wrong time. What can be done?' Huì Kǎi shed tears and knelt down, saying, 'The Dharma has been transmitted to China, but the sins of sentient beings are heavy, leading to such unrest. When will it be settled?' Dì pointed to the northwest and said, 'In that direction, there is a great country that will soon flourish and propagate my teachings. It is only a pity that you will not be able to see it.' Alas, perhaps this is what we are waiting for today. From the end of the reign of Emperor Wǔ of Liang to the beginning of the reign of Emperor Xuān of Chen, over twenty-three years, Dì translated and recorded sixty-four scriptures and treatises, totaling two hundred and seventy-eight volumes. At that time, there was a king of Ujjain (ancient city in India) in Central India (ancient India).
子月婆那首華言高空。以魏元象中。于鄴城司徒公孫騰第。出僧伽吒經三部七卷。沙門僧昉筆受。屬齊受禪。南抵金陵。大同間。譯大乘頂王經一部。梁武詔那。總監外國諸使。大清二年。遇于闐沙門求那䟦陀。華言德賢。赍勝天王般若梵本至。那從祈請得之。適丁侯景之亂。未暇翻傳。陳天嘉乙酉歲。始譯于江州興業寺沙門智昕筆受。
陳扶南國僧須菩提
華言善吉。于揚州至敬寺。譯大乘寶云經八卷。較之梁世曼陀羅所出七卷。少差耳。並見隋三寶錄。
陳法泰
不知何許人。早與慧愷僧宗法忍等知名。梁代天竺沙門真諦。流寓嶺南。泰偕宗愷等事之。以赴廣州刺史歐陽頠之請。傳譯于制旨寺。陳太建三年。講所譯新經于建鄴。驚異時眾。會彭城靜嵩來扣。泰為隨機按旨。披釋無遺。事見嵩傳。慧愷曹姓。義理淹博。詞力尤殷贍。贊諦譯事。每恨相見之晚。住廣州顯明寺。延諦房中。講俱舍論。光大間。僧宗法準法忍等。就諦求學。為講攝論。與獲聽受請愷于智慧寺。講俱舍。至業品疏第九卷。遘疾不救。明年春。諦又化。
有受菩薩戒弟子曹毗。愷之叔子也。少隨愷入南中。既善攝論。兼承諸部。晚住江都。嘗以章甫縫掖。登座開演而沙門僧榮日嚴法侃等。皆咨稟焉。
【現代漢語翻譯】 現代漢語譯本：子月婆那（Sī yuè pó nà），漢譯為高空。在魏元象年間，于鄴城司徒公孫騰的府邸，翻譯了《僧伽吒經》三部七卷，由沙門僧昉（Sēng fǎng）筆錄。後來正逢齊受禪，他南下抵達金陵。在大同年間，翻譯了《大乘頂王經》一部。梁武帝詔令子月婆那總管外國使節事務。大清二年，遇到了于闐（Yú tián）沙門求那跋陀（Qiú nà bá tuó），漢譯為德賢，帶來了《勝天王般若》的梵文字。子月婆那向他祈請得到了此經。恰逢侯景之亂，沒有時間翻譯。陳天嘉乙酉年，才開始在江州興業寺翻譯，由沙門智昕（Zhì xīn）筆錄。 陳朝的扶南國（Fúnán guó）僧人須菩提（Xū pú tí），漢譯為善吉。在揚州至敬寺，翻譯了《大乘寶云經》八卷，與梁朝曼陀羅（Màn tuó luó）所譯的七卷相比，略有差異。這些都記載在《隋三寶錄》中。 陳朝的法泰（Fǎ tài），不知道是哪裡人。早年就與慧愷（Huì kǎi）、僧宗（Sēng zōng）、法忍（Fǎ rěn）等人齊名。梁代天竺沙門真諦（Zhēn dì）流落到嶺南，法泰與僧宗、慧愷等人侍奉他，應廣州刺史歐陽頠（Ōuyáng wěi）的邀請，在制旨寺翻譯佛經。陳太建三年，在建鄴講解所翻譯的新經，讓當時的人們感到驚異。適逢彭城的靜嵩（Jìng sōng）前來請教，法泰隨機應變，按照經文的旨意，毫無保留地進行解釋。這些事蹟記載在靜嵩的傳記中。慧愷姓曹，義理精深廣博，文辭表達能力尤其豐富。贊助真諦的翻譯事業，常常遺憾相見太晚。住在廣州顯明寺，在真諦的房間里，講解《俱舍論》。光大年間，僧宗、法準（Fǎ zhǔn）、法忍等人向真諦求學，真諦為他們講解《攝論》。他們邀請慧愷在智慧寺講解《俱舍論》，講到《業品疏》第九卷時，因病去世。第二年春天，真諦也圓寂了。 有位受過菩薩戒的弟子曹毗（Cáo pí），是慧愷的叔父的兒子。年輕時跟隨慧愷進入嶺南，既精通《攝論》，又繼承了各個宗派的學說。晚年住在江都。曾經穿著儒生的服裝，登上講座開講佛法，沙門僧榮（Sēng róng）、日嚴（Rì yán）、法侃（Fǎ kǎn）等人都向他請教。
【English Translation】 English version: The śramaṇa Sī yuè pó nà, which translates to 'High Sky' in Chinese, during the Yuanxiang era of the Wei dynasty, at the residence of Situ Gongsun Teng in Yecheng, translated three parts, seven volumes of the Saṃghāṭa Sūtra, which were recorded by the śramaṇa Sēng fǎng. Later, during the time of the Qi dynasty's acceptance of the abdication, he traveled south to Jinling. During the Datong era, he translated one part of the Mahāyāna Crown King Sūtra. Emperor Wu of the Liang dynasty ordered Sī yuè pó nà to oversee the affairs of foreign envoys. In the second year of Daqing, he encountered the śramaṇa Qiú nà bá tuó from Yutian, which translates to 'Virtue and Wisdom' in Chinese, who brought the Sanskrit text of the Bānruò of the King Who Conquers. Sī yuè pó nà requested and obtained this scripture from him. However, due to the Hou Jing rebellion, there was no time to translate it. In the year Yiyou of the Tianjia era of the Chen dynasty, he began translating it at Xingye Temple in Jiangzhou, with the śramaṇa Zhì xīn recording it. The śramaṇa Xū pú tí from the country of Funan during the Chen dynasty, which translates to 'Good Fortune' in Chinese, at Zhijing Temple in Yangzhou, translated eight volumes of the Mahāyāna Ratnamegha Sūtra, which is slightly different from the seven volumes translated by Màn tuó luó during the Liang dynasty. These are all recorded in the Sui Sanzang Records. Fǎ tài of the Chen dynasty, it is not known where he was from. Early on, he was known along with Huì kǎi, Sēng zōng, Fǎ rěn, and others. The Indian śramaṇa Zhēn dì of the Liang dynasty drifted to Lingnan. Fǎ tài, along with Sēng zōng and Huì kǎi, served him. At the invitation of Ouyang Wei, the governor of Guangzhou, he translated scriptures at Zhizhi Temple. In the third year of the Taijian era of the Chen dynasty, he lectured on the newly translated scriptures in Jianye, astonishing the people of the time. When Jìng sōng of Pengcheng came to inquire, Fǎ tài responded flexibly, explaining the meaning of the scriptures without reservation. These events are recorded in the biography of Jìng sōng. Huì kǎi, whose surname was Cao, was profound and knowledgeable in Buddhist principles, and his ability to express himself in words was particularly rich. He supported Zhēn dì's translation work and often regretted meeting him so late. He lived in Xianming Temple in Guangzhou and lectured on the Abhidharmakośa in Zhēn dì's room. During the Guangda era, Sēng zōng, Fǎ zhǔn, Fǎ rěn, and others sought to learn from Zhēn dì, and Zhēn dì lectured on the Compendium of Abhidharma. They invited Huì kǎi to lecture on the Abhidharmakośa at Wisdom Temple. When he lectured on the ninth volume of the Commentary on the Karma Chapter, he died of illness. In the spring of the following year, Zhēn dì also passed away. There was a disciple who had received the Bodhisattva precepts, Cáo pí, who was the son of Huì kǎi's uncle. He followed Huì kǎi to Lingnan when he was young, and he was proficient in the Compendium of Abhidharma and inherited the teachings of various schools. In his later years, he lived in Jiangdu. He once wore Confucian attire and ascended the lecture platform to expound the Dharma, and śramaṇas such as Sēng róng, Rì yán, and Fǎ kǎn all consulted him.
時智敷道尼亦為愷所賞識。故愷之亡。諦撫膺哀慟。率敷尼等十有二人。於法準房。傳香火。誓弘攝舍。后敷雖遇䟦摩利三藏弟子慧哿。從究涅槃論。僅得敘分。而哿以疾殂。乃專講攝論。
隋那連提黎耶舍
華言尊稱。北竺烏傷國人。弱冠出家。備聞正教。既登具足。遍訪聖蹤。天梯石臺之奇。龍廟寶塔之勝。並躬頂禮。無所遺逸。嘗有異尊者。見舍而謂之曰。茍能靜修。當證道果。游涉徒勞。終無所成舍不從艱關諸國。乃屆齊境。則文宣皇帝。天寶七年。也。時舍齒方強仕。氣貌雄雅。物議憚之。詔安置天平寺。號翻經三藏。禮遇隆至。內出梵本千餘夾。為建道場。以示尊崇。帝躬拜伏。顧謂群臣曰。此三寶洪基也。故宜偏敬。初譯眾經五十餘卷。詔昭玄大統沙門法上等。二十餘人監掌。沙門法智。居士萬天懿。度語。未幾詔授舍昭玄統。俄為都。
及齊歷告終。教亦隨替。避地東南。不遑寧處。綿歷四載。有隋御㝢。光復大法。開皇二年。七月。奉璽書。偕弟子道密等入京。居大興善寺。冬十二月。即事翻譯。前後出菩薩見寶月藏日藏法勝毗曇像頭精舍大乘總持等經論一十七部。並沙門法纂僧琛明芬。給事李道寶等筆受。昭玄統沙門曇延。昭玄都沙門靈藏等二十餘人。監護。
舍年邁
【現代漢語翻譯】 現代漢語譯本： 當時，智敷道尼也受到愷的賞識。因此，愷去世時，智敷悲痛地捶胸頓足，帶領敷尼等十二人，在法準房供奉香火，發誓弘揚《攝大乘論》。後來，智敷雖然遇到了䟦摩利三藏（Bānmólì sānzàng，梵文Bānmólì Tripiṭaka，意為䟦摩利三藏法師）的弟子慧哿，向他請教《涅槃論》，但只學到了緒論部分。慧哿因病去世后，智敷便專注于講解《攝大乘論》。
隋朝的那連提黎耶舍（Nàliántílíyéshè，梵文Narendrayasas，意為尊稱） 那連提黎耶舍，漢譯為尊稱，是北印度烏傷國人。年輕時出家，廣泛學習佛教教義。受具足戒后，遍訪佛教聖蹟，如天梯石臺的奇景、龍廟寶塔的壯麗，都親自頂禮膜拜，沒有遺漏。曾經有一位異僧見到那連提黎耶舍后對他說：『如果能夠靜心修行，應當能夠證得道果。四處遊歷奔波，最終不會有什麼成就。』那連提黎耶舍沒有聽從，歷經艱辛到達齊國境內，那是文宣皇帝天保七年。當時，那連提黎耶舍正值壯年，氣宇軒昂，人們都很敬畏他。皇帝下詔將他安置在天平寺，號為翻經三藏（fānjīng sānzàng，意為翻譯佛經的三藏法師），給予非常隆重的禮遇，拿出梵文佛經一千多夾，為他建造道場，以示尊崇。皇帝親自拜見他，並對群臣說：『這是三寶（sānbǎo，指佛、法、僧）的弘大根基，所以應該特別尊敬。』最初翻譯了五十多卷佛經，皇帝下詔昭玄大統（zhāoxuán dàtǒng，僧官名）沙門（shāmén，意為出家修道的人）法上等二十多人負責監督管理，沙門法智、居士萬天懿擔任翻譯。不久，皇帝下詔授予那連提黎耶舍昭玄統（zhāoxuán tǒng，僧官名），後來又升爲都（dū，意為都統）。
等到齊朝滅亡，佛教也隨之衰落。那連提黎耶舍避難到東南地區，沒有安寧的地方。經歷了四年，隋朝統一天下，恢復了佛教。開皇二年七月，奉隋文帝的詔書，與弟子道密等人進入京城，居住在大興善寺。同年十二月，開始從事翻譯工作，先後翻譯了《菩薩見寶月藏經》、《日藏經》、《法勝毗曇經》、《像頭精舍經》、《大乘總持經》等經論十七部，由沙門法纂、僧琛、明芬、給事李道寶等人筆錄，昭玄統沙門曇延、昭玄都沙門靈藏等二十多人負責監護。
那連提黎耶舍年事已高。
【English Translation】 English version: At that time, Bhikkhuni Zhishi was also appreciated by Kai. Therefore, when Kai passed away, Zhishi beat her chest in grief and led Bhikkhuni Fu and twelve others to offer incense in the Fajun room, vowing to promote the Mahāyānasaṃgraha. Later, although Zhishi met Huijia, a disciple of Tripiṭaka Bānmólì (Bānmólì Tripiṭaka, meaning Tripiṭaka Master Bānmólì), and consulted him on the Nirvana Sutra, she only learned the introductory part. After Huijia died of illness, Zhishi focused on explaining the Mahāyānasaṃgraha.
Narendrayasas of the Sui Dynasty (Nàliántílíyéshè, Sanskrit Narendrayasas, meaning 'Revered Title') Narendrayasas, translated as 'Revered Title', was a native of Wushang in North India. He became a monk at a young age and extensively studied Buddhist teachings. After receiving full ordination, he visited Buddhist holy sites, such as the wonders of the Stone Terrace of the Heavenly Ladder and the magnificence of the Dragon Temple Pagoda, prostrating himself in worship without omission. Once, a strange monk saw Narendrayasas and said to him, 'If you can cultivate quietly, you should be able to attain the fruit of the path. Wandering around laboriously will ultimately lead to nothing.' Narendrayasas did not listen and, after hardships, arrived in the territory of Qi, which was the seventh year of the Tianbao era of Emperor Wenxuan. At that time, Narendrayasas was in his prime, with a heroic appearance, and people were in awe of him. The emperor issued an edict to place him in Tianping Temple, calling him the Tripiṭaka Translator (fānjīng sānzàng, meaning Tripiṭaka Master who translates scriptures), and gave him very grand treatment, taking out more than a thousand fascicles of Sanskrit scriptures and building a monastery for him to show respect. The emperor personally visited him and said to his ministers, 'This is the great foundation of the Three Jewels (sānbǎo, referring to the Buddha, Dharma, and Sangha), so we should be especially respectful.' Initially, he translated more than fifty volumes of scriptures, and the emperor issued an edict for Shamen (shāmén, meaning a monk who has left home to cultivate the Way) Fashang, the Zhaoxuan Datong (zhāoxuán dàtǒng, a monastic official title), and more than twenty others to be responsible for supervision and management, with Shamen Fazhi and layman Wan Tianyi serving as translators. Before long, the emperor issued an edict appointing Narendrayasas as Zhaoxuan Tong (zhāoxuán tǒng, a monastic official title), and later promoted him to Du (dū, meaning commander-in-chief).
When the Qi Dynasty came to an end, Buddhism also declined. Narendrayasas took refuge in the southeast, without a place to rest. After four years, the Sui Dynasty unified the world and restored Buddhism. In July of the second year of the Kaihuang era, he received an edict from Emperor Wen of Sui and entered the capital with his disciples Daomi and others, residing in Daxingshan Temple. In December of the same year, he began translating, successively translating seventeen scriptures and treatises, including the Bodhisattva's Vision of the Jeweled Moon Treasury Sutra, the Sun Treasury Sutra, the Dharma Victory Abhidhamma Sutra, the Elephant Head Vihara Sutra, and the Mahayana Dharani Sutra, which were recorded by Shamen Fazuan, Sengchen, Mingfen, and Li Daobao, and supervised by Zhaoxuan Tong Shamen Tanyan, Zhaoxuan Du Shamen Lingzang, and more than twenty others.
Narendrayasas was old.
行厲。每以舍利弗陀羅尼自課。夢身作佛。境界殊妙。后住廣濟寺。為外國僧主。撫存羈旅。得其歡心焉。久之不疾而化。適滿百齡。開皇九年。八月二十九日也。
隋阇那崛多
華言德志。北賢豆揵陀羅國人。髫齔出家于其國之大林寺。既登戒品之三夏。年方二十有七。即與其落髮師勝名。得戒師志賢。遊方弘法。路由迦臂施國逾大雪山。備嘗險岨。至鄯州。則西魏后元年也。以周明帝武成初。駐錫長安之草堂寺。未幾譽徹上聽。詔偕勝名智賢二師。後園論法。且為造四天王寺。傳度梵文。則十一面觀音。金仙所問經是也。會譙王宇文儉鎮蜀。邀俱往。止龍淵寺。建德廢教。逼從祿仕。以死辭。詔放歸。北陷突厥。連丁二師喪。初沙門寶暹。道䆳。僧曇等。以齊武平間西訪經法。獲梵本二百六十部。以東。至是亦宿留突厥。以避周禍。相得歡甚。會隋受禪。而暹等先以所獲經來。上詔訪宿德傳譯。開皇五年。崛多偕使者。謁文帝于洛陽。即詔就職于大興善寺。時耶舍已亡。久曠元匠。更詔婆羅門僧達磨笈多。居士高天奴。高和仁。兄弟。同傳梵語。置十大德。沙門僧休。法粲。法經。慧藏。洪尊。慧遠。法纂。僧暉。明穆。曇遷。等。監掌翻事。銓定宗旨。明穆彥琮重對梵本。詳審文義。開皇二十年崛
【現代漢語翻譯】 現代漢語譯本： 他行為嚴謹，每天以《舍利弗陀羅尼》（Śāriputra Dhāraṇī，一種咒語）作為自己的功課。夢中身體化為佛，境界非常殊勝美妙。後來住在廣濟寺，作為外國僧人的首領，安撫照顧那些滯留在異鄉的僧侶，得到他們的歡心。很久以後，無疾而終，享年一百歲。時間是開皇九年（589年）八月二十九日。
隋朝的阇那崛多（Jñānagupta，智慧守護）： 漢名德志，是北賢豆揵陀羅國（Uttara-Kuru Gandhāra，北俱盧的犍陀羅國）人。年幼時在其國的大林寺出家。受具足戒三年後，年僅二十七歲，就和他的剃度師勝名（Śreṇināma）以及得戒師志賢（Matijñāna）一起遊歷四方弘揚佛法。他們取道迦臂施國（Kapisa）翻越大雪山（Himalaya），歷盡艱險，到達鄯州（Shanzhou），那是西魏的后元年（551年）。在北周明帝武成初年（559年），他駐錫在長安的草堂寺。不久，他的名聲傳到朝廷，皇帝下詔讓他與勝名、智賢二位法師在後花園辯論佛法，並且為他們建造了四天王寺。他翻譯傳授梵文經典，如《十一面觀音經》（Ekādaśamukha，十一面）和《金仙所問經》（Suvarṇaprabhāsa-sūtra，金光明經）。適逢譙王宇文儉鎮守蜀地，邀請他們一同前往，住在龍淵寺。建德年間（572-578）廢除佛教，逼迫他去做官，他以死抗拒，皇帝下詔放他離開。後來北方被突厥攻陷，兩位老師相繼去世。當初，沙門寶暹（Baoqian）、道䆳（Daosuan）、僧曇（Sengtan）等人在北齊武平年間（570-576）前往西方尋求經法，獲得了梵文原本二百六十部，運到東方。這時他們也滯留在突厥，以躲避北周的災禍，彼此相處非常愉快。等到隋朝取代北周，寶暹等人先將所獲得的經書帶回。皇帝下詔尋找有德行的僧人翻譯經典。開皇五年（585年），阇那崛多與使者一起在洛陽拜見隋文帝，皇帝立即下詔讓他在大興善寺任職。當時耶舍（Yaśogupta）已經去世，翻譯工作長期缺乏領頭人。於是又下詔讓婆羅門僧人達磨笈多（Dharmagupta），居士高天奴（Gao Tiannu）、高和仁（Gao Horen）兄弟，一同翻譯梵文。設定十大德，沙門僧休（Sengxiu）、法粲（Facan）、法經（Fajing）、慧藏（Huizang）、洪尊（Hongzun）、慧遠（Huiyuan）、法纂（Fazuan）、僧暉（Senghui）、明穆（Mingmu）、曇遷（Tanqian）等人，負責監督翻譯事務，評定宗旨。明穆和彥琮（Yancong）重新校對梵文原本，詳細審查文義。開皇二十年，阇那崛多
【English Translation】 English version: He practiced diligently, making the Śāriputra Dhāraṇī (a type of mantra) his daily practice. In his dreams, his body transformed into a Buddha, and his state was exceptionally wonderful and sublime. Later, he resided at Guangji Temple, serving as the leader of foreign monks, comforting and caring for those stranded in a foreign land, earning their favor. After a long time, he passed away peacefully without illness, reaching the age of one hundred. This occurred on the twenty-ninth day of the eighth month of the ninth year of the Kaihuang era (589 CE).
Jñānagupta (Wisdom Protector) of the Sui Dynasty: His Chinese name was Dezhi (Virtue and Aspiration), and he was a native of Uttara-Kuru Gandhāra (the Gandhāra country of the Northern Kurus). He left home at a young age at the Great Forest Temple in his country. After receiving the full monastic precepts for three years, at the age of twenty-seven, he traveled to propagate the Dharma with his tonsure master Śreṇināma (Famous for Merit) and his precept master Matijñāna (Wisdom Knowledge). They traveled through Kapisa (Kabul region), crossed the Himalayas, enduring many hardships, and arrived at Shanzhou, which was the first year of the Later Wei Dynasty (551 CE). At the beginning of the Wucheng era of Emperor Ming of the Northern Zhou Dynasty (559 CE), he resided at Caotang Temple in Chang'an. Soon, his reputation reached the imperial court, and the emperor ordered him, along with Masters Śreṇināma and Matijñāna, to discuss the Dharma in the rear garden and built the Temple of the Four Heavenly Kings for them. He translated and transmitted Sanskrit scriptures, such as the Ekādaśamukha (Eleven-Faced) and the Suvarṇaprabhāsa-sūtra (Golden Light Sutra). When Prince Qiao, Yuwen Jian, was stationed in Shu, he invited them to go together and reside at Longyuan Temple. During the Jian'de era (572-578), Buddhism was abolished, and he was forced to take up an official position, which he refused with his life. The emperor ordered him to be released. Later, the north was captured by the Turks, and his two teachers passed away one after another. Initially, the monks Baoqian, Daosuan, Sengtan, and others went west to seek scriptures during the Wuping era of the Northern Qi Dynasty (570-576), obtaining 260 Sanskrit texts, which they transported to the east. At this time, they were also stranded in the Turkic territory to avoid the disasters of the Northern Zhou Dynasty, and they got along very well. When the Sui Dynasty replaced the Northern Zhou Dynasty, Baoqian and others first brought back the scriptures they had obtained. The emperor ordered a search for virtuous monks to translate the scriptures. In the fifth year of the Kaihuang era (585 CE), Jñānagupta, along with an envoy, met Emperor Wen of Sui in Luoyang, and the emperor immediately ordered him to take office at Daxingshan Temple. At that time, Yaśogupta (Famous Protector) had already passed away, and the translation work had long lacked a leader. Therefore, he also ordered the Brahmin monk Dharmagupta (Dharma Protector), the laymen Gao Tiannu and Gao Horen, brothers, to translate Sanskrit together. Ten eminent monks were appointed, including the monks Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fazuan, Senghui, Mingmu, and Tanqian, to supervise the translation affairs and determine the doctrines. Mingmu and Yancong re-examined the original Sanskrit texts and carefully reviewed the meaning of the text. In the twentieth year of the Kaihuang era, Jñānagupta
多唱滅。春秋七十又八。始終出經三十七部。一百七十六卷。則佛本行集。法炬。威德。護念。賢護。等是也。
隋達磨笈多
華言法密。南賢豆。羅啰國人。姓弊耶伽羅。華言虎氏。剎帝利種。年二十三。出家于中賢豆。師事沙門覺密落髮。二十五年。從沙門德施。沙門普照。受具。通大小乘經論。又從照師行乞食。禪觀法三年。略窺戶牖。俄而事照師赴吒伽國王之請。留一年。迨師云返。獨留四年。居天游寺。天游蓋其王之所造寺也。自茲行役。倍多見聞。商旅盛傳。以支那大國。三寶郁興。然猶未之信。及逾雪嶺所傳益真。於是始繫心焉。間關䟦涉。屢移歲敘。開皇十年。冬抵京師。旋處大興善寺。笈多經洞字源。論窮聲意。推居譯首。允愜輿情。煬帝定鼎洛都。彌加崇向。詔開翻經館于上林中。招徠俊彥。訖大業之季。凡二十八年。合出經論七部三十二卷。即起世。緣生。藥師本願。攝大乘。菩提資糧。等也。唐武德二年終。
唐波羅頗迦羅密多羅
華言作明知識。一名波頗。華言光智。中天竺人也。本王種。姓剎帝利。十歲出家。隨師習學。誦一洛叉大乘經偈。受具后。因習律部。略通戒綱。心樂禪觀。更從勝德習定。閱十二年。南遊伽陀國。那蘭陀寺。時戒賢師。方弘十七地論
【現代漢語翻譯】 現代漢語譯本： 多唱滅（Duo Chang Mie，人名，生卒年不詳）。春秋七十又八（享年七十八歲）。始終出經三十七部（一生翻譯了三十七部經典），一百七十六卷（共一百七十六卷）。則《佛本行集》（Fo Ben Xing Ji）、《法炬》（Fa Ju）、《威德》（Wei De）、《護念》（Hu Nian）、《賢護》（Xian Hu）等是也。
隋朝的達磨笈多（Da Mo Ji Duo）
華言法密（Fa Mi，意為『法的秘密』）。南賢豆（Nan Xian Dou，地名）。羅啰國（Luo Luo Guo，國名）人。姓弊耶伽羅（Bi Ye Jia Luo），華言虎氏（Hu Shi，意為『虎』）。剎帝利種（Cha Di Li Zhong，意為『剎帝利種姓』）。年二十三（二十三歲時），出家于中賢豆（Zhong Xian Dou，地名）。師事沙門覺密（Sha Men Jue Mi，意為『覺悟的秘密』）落髮。二十五年（二十五年後），從沙門德施（Sha Men De Shi，意為『德行的施捨』）、沙門普照（Sha Men Pu Zhao，意為『普遍的照耀』）受具（接受具足戒）。通大小乘經論（精通大乘和小乘的經論）。又從照師行乞食（跟隨普照法師進行乞食），禪觀法三年（禪修三年）。略窺戶牖（略有領悟）。俄而事照師赴吒伽國王之請（不久普照法師應吒伽國國王的邀請），留一年（停留一年）。迨師云返（等到普照法師返回），獨留四年（獨自留下四年），居天游寺（居住在天游寺）。天游蓋其王之所造寺也（天游寺是國王建造的寺廟）。自茲行役（自此以後四處遊歷），倍多見聞（見聞更加廣博）。商旅盛傳（商人們盛傳），以支那大國（在中國這個大國），三寶郁興（佛法興盛）。然猶未之信（但他仍然不相信）。及逾雪嶺所傳益真（等到翻越雪山，所聽到的傳聞更加真實），於是始繫心焉（於是開始關注此事）。間關䟦涉（歷經艱難險阻），屢移歲敘（多次更換年歲）。開皇十年（開皇十年），冬抵京師（冬天抵達京師）。旋處大興善寺（隨後居住在大興善寺）。笈多經洞字源（笈多精通梵文字源），論窮聲意（深入研究聲音和意義）。推居譯首（被推舉為翻譯的首領），允愜輿情（符合大眾的期望）。煬帝定鼎洛都（煬帝在洛陽建都），彌加崇向（更加崇敬和嚮往）。詔開翻經館于上林中（下詔在上林苑中開設翻譯佛經的場所），招徠俊彥（招攬傑出的人才）。訖大業之季（直到大業年間），凡二十八年（總共二十八年），合出經論七部三十二卷（總共翻譯出七部經論，共三十二卷），即《起世》（Qi Shi）、《緣生》（Yuan Sheng）、《藥師本願》（Yao Shi Ben Yuan）、《攝大乘》（She Da Cheng）、《菩提資糧》（Pu Ti Zi Liang）等也。唐武德二年終（唐武德二年圓寂）。
唐朝的波羅頗迦羅密多羅（Bo Luo Po Jia Luo Mi Duo Luo）
華言作明知識（Zuo Ming Zhi Shi，意為『創造光明的知識』）。一名波頗（Bo Po），華言光智（Guang Zhi，意為『光明的智慧』）。中天竺人也（中印度人）。本王種（原本是王族），姓剎帝利（Cha Di Li，意為『剎帝利種姓』）。十歲出家（十歲出家），隨師習學（跟隨老師學習）。誦一洛叉大乘經偈（背誦十萬頌大乘經典偈頌）。受具后（受具足戒后），因習律部（因為學習律部），略通戒綱（大致通曉戒律綱要）。心樂禪觀（喜歡禪修觀想），更從勝德習定（又跟隨勝德學習禪定）。閱十二年（經過十二年），南遊伽陀國（前往南方的伽陀國），那蘭陀寺（Na Lan Tuo Si，意為『那爛陀寺』）。時戒賢師（當時戒賢法師），方弘十七地論（正在弘揚《瑜伽師地論》）。
【English Translation】 English version: Duo Chang Mie (personal name, dates of birth and death unknown). He lived for seventy-eight years. He translated thirty-seven scriptures, totaling one hundred and seventy-six volumes. These include the 'Buddha's Deeds Collection' (Fo Ben Xing Ji), 'Torch of Dharma' (Fa Ju), 'Majesty and Virtue' (Wei De), 'Protection and Mindfulness' (Hu Nian), 'Virtuous Protection' (Xian Hu), and others.
Sui Dynasty: Damo Jiduo
His Chinese name is Fa Mi (meaning 'Secret of the Dharma'). He was from Nan Xian Dou (place name) in the country of Luo Luo (country name). His surname was Bi Ye Jia Luo, which in Chinese means Hu Shi (meaning 'Tiger'). He was of the Kshatriya caste. At the age of twenty-three, he became a monk in Zhong Xian Dou. He studied under the Shramana Jue Mi (meaning 'Awakened Secret') and had his head shaved. After twenty-five years, he received the full precepts from the Shramana De Shi (meaning 'Bestowal of Virtue') and the Shramana Pu Zhao (meaning 'Universal Illumination'). He was proficient in both Mahayana and Hinayana scriptures and treatises. He also followed Master Zhao to beg for food and practiced meditation for three years, gaining a glimpse of understanding. Soon after, Master Zhao went to fulfill the request of the King of Zhaga, staying for a year. When Master Zhao returned, he stayed alone for four years, residing in Tianyou Temple. Tianyou Temple was built by the king. From then on, he traveled extensively, gaining much knowledge and experience. Merchants widely spread the news that in the great country of China, the Three Jewels were flourishing. However, he still did not believe it. When he crossed the Snowy Mountains, the news became more credible, and he began to pay attention to it. After many hardships and years, in the tenth year of the Kaihuang era, he arrived in the capital in winter. He then resided in Daxingshan Temple. Jiduo was proficient in the origins of Sanskrit characters and deeply studied the meaning of sounds. He was recommended as the leader of the translation efforts, which met the expectations of the public. Emperor Yang established the capital in Luoyang and increasingly admired him. He ordered the establishment of a translation center in Shanglin Garden, recruiting talented individuals. Until the end of the Daye era, for a total of twenty-eight years, he translated seven scriptures and treatises, totaling thirty-two volumes, including 'The World's Formation' (Qi Shi), 'Dependent Origination' (Yuan Sheng), 'Bhaisajya-guru's Original Vows' (Yao Shi Ben Yuan), 'Compendium of the Mahayana' (She Da Cheng), 'Provisions for Enlightenment' (Pu Ti Zi Liang), and others. He passed away in the second year of the Wude era of the Tang Dynasty.
Tang Dynasty: Boro Po Jia Luo Mi Tuo Luo
His Chinese name is Zuo Ming Zhi Shi (meaning 'Creating Bright Knowledge'). Another name is Bo Po, which in Chinese means Guang Zhi (meaning 'Bright Wisdom'). He was from Central India. He was originally of royal lineage, of the Kshatriya caste. He became a monk at the age of ten, studying with his teacher. He recited one laksha (100,000) of Mahayana verses. After receiving the full precepts, he studied the Vinaya and generally understood the precepts. He enjoyed meditation and further studied Samadhi with Sheng De. After twelve years, he traveled south to the country of Gata, to Nalanda Temple. At that time, Master Jiexian was propagating the 'Yogacarabhumi-sastra'.
。復獲聽受。然以此論兼明小教。仍誦小乘論一洛叉偈。門人般若因陀羅䟦摩傳燈本國。托以紹承。乃展轉北行。達于西面可汗葉護衙。以法訓勖。曾未浹旬。可污信向。武德九年。高平王使而見之。將載與俱。而葉護君臣未即許。高平驲奏聞。詔葉護津發。毋滯留。十二月偕高平詣京師。謁帝。詔居興善寺。賜彩段納帔。從僧加常供給。問勞勤至。三年三月。詔所司。𢯱揚碩德一十九人。就波頗所居寺傳譯。沙門慧乘等證義。沙門玄暮等譯語。沙門慧賾。慧凈。慧明。法琛。等綴文。上柱國。尚書。左僕射。房玄齡。散騎常侍。太子詹事。杜正倫。參助銓定。光祿大夫。太府卿。蕭璟。總知監護。出寶星。勝光。般若燈。大莊嚴經論。合三部三十五卷。六年繕寫云畢。上聞。賜波頗彩百假。余賜束帛有差。當是時。或謗以為故聚名達。廢棄講貫。僥倖取譽。誠非弘通本意者。監護使以沙門靈佳之辨弗聽。會太子疾。迎入內。承顧問。寵眷益隆渥。然其氣剛志確。終以前謗。不能平。遂分散衣資。造諸凈業。貞觀六年四月六日。觀佛坐逝于勝光寺。遺表施身。詔阇維收舍利起塔。
唐慧賾
李姓。荊州江陵人。九歲依本邑隱法師出家。為沙彌。執卷誦文。紙盈四十。初聽涅槃。法華。后別聽三論。隋開皇
【現代漢語翻譯】 現代漢語譯本：他又重新獲得聽聞佛法的機會。然而，因為這部論著兼帶闡明了小乘教義，他仍然誦讀了小乘論著一百萬偈。他的門人般若因陀羅䟦摩（Prajna-indrabrahma，人名）將佛法傳回本國，並託付他來繼承。於是般若因陀羅䟦摩輾轉向北，到達西面可汗葉護（Yegu，官名）的衙署，用佛法訓導他。不到十天，可汗就誠信歸向佛法。武德九年，高平王派使者去拜見波頗（Popo，人名），想用車載他一同回去，但葉護君臣沒有立即答應。高平王快馬奏報朝廷，皇帝下詔給葉護，允許波頗啟程，不要滯留。十二月，波頗與高平王一同到達京師，拜見皇帝。皇帝下詔讓他住在興善寺，賞賜彩段和袈裟，按照僧人的標準增加日常供給，慰問關懷備至。貞觀三年三月，皇帝命令有關部門，挑選揚名碩德的一十九人，在波頗所居住的寺廟翻譯佛經。沙門慧乘（Huicheng，人名）等人負責考證義理，沙門玄暮（Xuanmu，人名）等人負責翻譯語言，沙門慧賾（Huize，人名）、慧凈（Huijing，人名）、慧明（Huiming，人名）、法琛（Fachen，人名）等人負責潤色文字。上柱國、尚書、左僕射房玄齡（Fang Xuanling，人名），散騎常侍、太子詹事杜正倫（Du Zhenglun，人名）參與協助審定。光祿大夫、太府卿蕭璟（Xiao Jing，人名）總管監督。翻譯出了《寶星經》、《勝光經》、《般若燈論》、《大莊嚴經論》，共三部三十五卷。貞觀六年，繕寫完畢，上奏皇帝。皇帝賞賜波頗綵綢一百匹，其餘的人也賞賜了數量不等的束帛。當時，有人誹謗波頗是故意聚集名聲顯達的人，廢棄講經貫義，僥倖獲取名譽，實在不是弘揚佛法的本意。監護使靈佳（Lingjia，人名）沙門用他的辯才駁斥了這些誹謗，沒有聽信。恰逢太子生病，迎波頗入宮，接受他的顧問，皇帝對他的寵愛更加深厚。然而波頗性格剛強，志向堅定，始終因為之前的誹謗而不能釋懷，於是分散衣物錢財，建造各種凈業。貞觀六年四月六日，波頗在勝光寺觀看佛像時坐化圓寂。遺囑將身體施捨出去。皇帝下詔火化，收取捨利，建造佛塔。 唐慧賾（Huize，人名） 李姓，荊州江陵人。九歲時依本邑隱法師出家，成為沙彌。手不釋卷地誦讀經文，積累的紙張有四十卷之多。最初聽聞《涅槃經》、《法華經》，後來又專門聽聞三論。隋朝開皇年間
【English Translation】 English version: He again obtained the opportunity to hear and receive the Dharma. However, because this treatise also clarified the teachings of the Hinayana, he still recited one 'laksha' (one hundred thousand) verses of Hinayana treatises. His disciple Prajna-indrabrahma transmitted the Dharma back to his native country and entrusted him to inherit it. Thereupon, Prajna-indrabrahma traveled north, reaching the 'yamen' (official residence) of Yegu (title), the 'khagan' (ruler) of the west, and instructed him with the Dharma. In less than ten days, the 'khagan' faithfully turned to the Dharma. In the ninth year of the Wude era, the King of Gaoping sent an envoy to see Popo, intending to take him back together by carriage, but the 'khagan' and his ministers did not immediately agree. The King of Gaoping quickly reported to the court, and the emperor issued an edict to the 'khagan', allowing Popo to depart and not to delay. In December, Popo and the King of Gaoping arrived together in the capital to pay homage to the emperor. The emperor issued an edict allowing him to reside in the Xingshan Temple, bestowing colored silk and a 'kasaya' (monk's robe), and increasing the daily supply according to the standards of monks, with utmost care and concern. In the third year of the Zhenguan era, the emperor ordered the relevant departments to select nineteen people of renowned virtue to translate Buddhist scriptures in the temple where Popo resided. 'Shramana' (monk) Huicheng and others were responsible for verifying the meaning, 'shramana' Xuanmu and others were responsible for translating the language, and 'shramana' Huize, Huijing, Huiming, Fachen, and others were responsible for polishing the text. Fang Xuanling, the 'Shangzhu Guo' (pillar of the state), 'Shangshu' (minister), and Left 'Puye' (vice director), and Du Zhenglun, the 'Sanqi Changshi' (attendant cavalier in ordinary) and Crown Prince 'Zhanshi' (tutor), participated in assisting in the review and finalization. Xiao Jing, the 'Guanglu Daifu' (grand master of light祿) and 'Taifu Qing' (minister of the court of imperial sacrifices), was in overall charge of supervision. The 'Baoxing Sutra' (Treasure Star Sutra), 'Shengguang Sutra' (Victorious Light Sutra), 'Bore Deng Lun' (Prajna Lamp Treatise), and 'Dazhuangyan Jing Lun' (Great Adornment Sutra Treatise) were translated, totaling three parts and thirty-five volumes. In the sixth year of the Zhenguan era, the copying was completed and reported to the emperor. The emperor bestowed one hundred rolls of colored silk to Popo, and the others were also rewarded with varying amounts of silk. At that time, some people slandered Popo for deliberately gathering famous and prominent people, abandoning the explanation of scriptures and their meaning, and seeking fame by chance, which was not the original intention of propagating the Dharma. The supervising envoy, 'shramana' Lingjia, refuted these slanders with his eloquence and did not listen to them. Coincidentally, the Crown Prince fell ill, and Popo was welcomed into the palace to receive his advice, and the emperor's favor towards him deepened. However, Popo was strong in character and firm in his aspirations, and he was never able to let go of the previous slanders, so he distributed his clothing and wealth and built various pure deeds. On the sixth day of the fourth month of the sixth year of the Zhenguan era, Popo passed away while meditating on the Buddha at Shengguang Temple. He left a will to donate his body. The emperor issued an edict to cremate him, collect his 'sarira' (relics), and build a pagoda. Tang Huize Li was his surname, and he was from Jiangling in Jingzhou. At the age of nine, he became a monk under the 'yin' (hidden) Dharma master in his native county and became a 'shramanera' (novice monk). He never put down the scriptures and recited them, accumulating forty volumes of paper. He initially listened to the 'Nirvana Sutra' and the 'Lotus Sutra', and later he specialized in listening to the Three Treatises. During the Kaihuang era of the Sui Dynasty
中。鄉里以賾器質夙成。請為法主。講涅槃。辨答率屈耆宿。時才十二歲。刺史空龍公元壽。聞而謁焉。大加褒賞。以其名聞。詔入京師。既引見。賜納僧伽梨。並余衣一襲。仍住清禪寺。冠蓋日擁門。憚煩。從應禪師稟資心學。大業末。避地終南之高冠嶺。唐室隆興。出遊都邑。屢建法筵。武德初。詔于延興寺。百座開仁王經。公卿盛集。吉藏豎論。賾言清理詣。銳責鋒起。四部駭異。藏嘆伏。尤善楷書。太宗文皇帝。在秦邸。欲致之別第。以崇供養。使者六反。固辭。貞觀詔。簡僧傳譯。眾咸推讓。訖事奏上。詔賜帛百匹。衣服一襲。賾又著般若燈論敘。文多不載。十年四月六日。終於所住。壽五十有七。葬京師之東郊。太常博士褚亮撰碑詞。有集八卷行世。
唐伽梵達磨
華言尊法。西印土人也。史失載其出處之詳。永徽中。譯千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷。又按千臂經。序云。偕沙門智通譯。
唐阿地瞿多
華言無極高。族氏出家。史不載。永徽三年。壬子正月。屆長安。所奉西印土梵夾。詔于慈門寺安置。仍同沙門大乘琮等十六人。英公李世績。鄂公尉遲德等十二人。于慧日寺。浮圖院。建陀羅尼普集會壇。所須有司供辦。屢現靈瑞。道俗忻嘆。四年翻譯
金剛大道場經中撮要陀羅尼集經十二卷。沙門玄楷筆受。
唐智通
生郟州安邑趙氏。隋大業𨽻總持寺。出家受具。后遊方洛京。學梵書語于翻譯館。頗覆諳究。貞觀中。北天竺沙門。奉千臂千眼經梵本至。太宗詔求材學。足以綴文筆受者。充翻經館職事。通應命。偕梵僧譯成二卷。高宗。永徽四年。復出千囀陀羅尼。觀世音菩薩咒一卷。觀自在菩薩隨心祝。一卷。觀世音菩薩清凈陀羅尼一卷。共四部五卷。或謂其善瑜伽秘密教。每獲感通。
唐若那䟦陀羅
華言智賢。南海波凌國人。善三藏學。麟德中。成都沙門會寧。游西域。道由波凌遂與賢于阿笈摩經內。譯出世尊焚棺收設利等事。為涅槃後分二卷。附舶達交州。寧復西進。儀鳳初。都督梁難敵遣使偕寧弟子運期來上。三年大慈恩寺沙門靈會。于東宮。啟請施行。賢竟終於其國云。
唐佛陀多羅
華言覺救。北天竺罽賓人也。出大方廣圓覺了義經于洛陽白馬寺。文辭諧暢。理趣精微。誠如來之慧命。眾生之心地也。然而來游歲月。平昔行藏。史皆不載。惜諸。
唐地婆訶羅
華言日照。中印土人也。持律精進。尤善祝術。高宗時來遊中國。儀鳳四年五月。疏請翻傳所赍經夾。天后末。于兩京東西太原寺。及西
【現代漢語翻譯】 現代漢語譯本 《金剛大道場經中撮要陀羅尼集經》十二卷。沙門玄楷筆受。
唐智通
生於郟州安邑趙氏。隋朝大業年間隸屬總持寺。出家受具足戒。后遊歷洛京，在翻譯館學習梵文。頗為熟悉精通。貞觀年間，北天竺沙門帶著《千臂千眼經》梵文字前來。太宗皇帝下詔尋找有才學，足以撰寫文章的人，充任翻經館的職務。智通應命，與梵僧共同翻譯成二卷。高宗永徽四年，又譯出《千囀陀羅尼》、《觀世音菩薩咒》一卷、《觀自在菩薩隨心祝》一卷、《觀世音菩薩清凈陀羅尼》一卷，共四部五卷。有人說他擅長瑜伽秘密教，每每獲得感應。
唐若那䟦陀羅（Jnanabhadra）
漢譯為智賢。南海波凌國人。精通三藏學。麟德年間，成都沙門會寧遊歷西域，途中經過波凌國，於是與智賢一起從阿笈摩經中，翻譯出世尊焚棺收舍利等事，為《涅槃後分》二卷。附在船上送達交州。會寧又繼續西行。儀鳳初年，都督梁難敵派遣使者與會寧的弟子運期一同前來進獻。儀鳳三年，大慈恩寺沙門靈會在東宮，請求施行。智賢最終死於其國。
唐佛陀多羅（Buddhatara）
漢譯為覺救。北天竺罽賓人。在洛陽白馬寺翻譯出《大方廣圓覺了義經》。文辭和諧流暢，義理精深微妙，確實是如來的慧命，眾生的心地。然而他來遊中國的歲月，以及平素的行蹤，史書都沒有記載，實在可惜。
唐地婆訶羅（Divakara）
漢譯為日照。中印度人。持戒精進，尤其擅長咒術。高宗時來遊中國。儀鳳四年五月，上疏請求翻譯所攜帶的經書。天后末年，在兩京東西太原寺，以及西
【English Translation】 English version 《The Sutra of Essential Dharanis Collected from the Vajra Great Bodhimanda Sutra》, in twelve volumes. Transcribed by the Shramana Xuan Kai.
Tang Dynasty: Zhitong
Born in the Zhao family of Anyi, Jia Prefecture. During the Daye era of the Sui Dynasty, he belonged to the Zongchi Monastery. He left home and received full ordination. Later, he traveled to Luoyang and studied Sanskrit at the translation institute. He became quite proficient. During the Zhenguan era, a Shramana from North India arrived with a Sanskrit version of the 《Thousand-Armed, Thousand-Eyed Sutra》. Emperor Taizong issued an edict seeking talented scholars capable of writing to fill positions at the translation institute. Zhitong accepted the assignment and, together with the Sanskrit monk, translated it into two volumes. In the fourth year of the Yonghui era of Emperor Gaozong, he further translated the 《Thousand-Twisting Dharani》, one volume of the 《Avalokiteshvara Bodhisattva Mantra》, one volume of the 《Avalokitesvara Bodhisattva's Wish-Fulfilling Incantation》, and one volume of the 《Avalokiteshvara Bodhisattva's Pure Dharani》, totaling four parts in five volumes. Some say he was skilled in Yoga esoteric teachings and often received spiritual responses.
Tang Dynasty: Jnanabhadra (若那䟦陀羅)
His Chinese name means 'Wise and Virtuous'. He was from Boling in the South Sea. He was skilled in the Tripitaka teachings. During the Linde era, the Shramana Huining from Chengdu traveled to the Western Regions and passed through Boling, where he and Jnanabhadra translated from the Agama Sutras the events of the World-Honored One's cremation and the collection of relics, forming two volumes of the 《Post-Nirvana Section》. These were sent by ship to Jiaozhou. Huining continued westward. At the beginning of the Yifeng era, the Governor Liang Nandi sent an envoy with Huining's disciple Yunqi to present them to the court. In the third year of the Yifeng era, the Shramana Linghui of the Great Ci'en Monastery requested their implementation at the Eastern Palace. Jnanabhadra eventually died in his country.
Tang Dynasty: Buddhatara (佛陀多羅)
His Chinese name means 'Awakened Savior'. He was from Kipin in North India. He translated the 《Great Vaipulya Perfect Enlightenment Sutra》 at the White Horse Temple in Luoyang. The writing is harmonious and fluent, and the principles are profound and subtle, truly the wisdom-life of the Tathagata and the mind-ground of sentient beings. However, his years of travel to China and his usual activities are not recorded in history, which is a pity.
Tang Dynasty: Divakara (地婆訶羅)
His Chinese name means 'Sunlight'. He was from Central India. He was diligent in upholding the precepts and especially skilled in incantations. He came to China during the reign of Emperor Gaozong. In the fifth month of the fourth year of the Yifeng era, he submitted a memorial requesting the translation of the sutras he had brought. At the end of the Tianhou era, at the East and West Taiyuan Monasteries in the two capitals, and in the West
京廣福寺出大乘顯識經。大乘五蘊論等。凡一十八部。沙門戰陀般若提婆譯語。慧智證梵語。道成薄塵。嘉尚。圓測。靈辨。明恂。懷度。證義。思玄。復禮。綴文筆受。天后親序其端。后終於翻經之室。享年七十五。塔于洛陽龍門之香山。
唐提云般若
又云提云陀若那。華言天智。生於闐國。永昌元年。始東戾。謁天后于洛陽。詔于魏國東寺翻譯。天授二年。出華嚴經。法界無差別論等。六部七卷。沙門處一筆受。復禮綴文。德感。慧儼。法明。恒景等。證義。
唐慧智
父印土婆羅門也。東遊生智。少慕出俗。從長年婆羅門僧為弟子。善天竺書語。三藏地婆訶羅。提云若那。寶思惟等。有所翻譯。皆召證文。兼度語。長壽二年。智于東都佛授記寺。出觀世音頌一卷。
唐彌陀山
華言寂友。睹火邏人也天后時。偕實叉難陀出大乘入楞伽經。天授中。偕沙門法藏等。出無垢凈光陀羅尼經一卷。經之緣起。蓋劫比羅戰荼婆羅門以疾將終。佛欲延其壽命而說也。既進上。后厚餞之西歸。
唐般剌密諦
華言極量。中印度人也。神龍元年乙巳。五月二十三日。于廣州制止道場。以烏萇國沙門彌伽釋迦譯語。菩薩戒弟子。前正議大夫。同中書門下平章事。清河房融筆受
【現代漢語翻譯】 現代漢語譯本 京廣福寺翻譯出《大乘顯識經》、《大乘五蘊論》等，共計十八部。沙門戰陀般若提婆（Candraprajnadeva）翻譯，慧智（Huizhi）校正梵語，道成（Daocheng）、薄塵（Bochen）、嘉尚（Jiashang）、圓測（Yuanze）、靈辨（Lingbian）、明恂（Mingxun）、懷度（Huaidu）、證義（Zhengyi）、思玄（Sixuan）、復禮（Fuli）負責潤色文筆，天后（指武則天）親自撰寫序言。天后最終在翻譯佛經的房間去世，享年七十五歲，塔位於洛陽龍門香山。
唐朝的提云般若（Divakara）
又名提云陀若那（Divakara）。漢譯為天智。生於闐國（Khotan）。永昌元年（公元689年）來到東方，在洛陽謁見天后。奉詔在魏國東寺翻譯佛經。天授二年（公元691年）翻譯出《華嚴經》、《法界無差別論》等，共六部七卷。沙門處一（Chuyi）負責筆錄，復禮（Fuli）負責潤色文筆，德感（Degan）、慧儼（Huiyan）、法明（Faming）、恒景（Hengjing）等人負責校正。
唐朝的慧智（Huizhi）
父親是印度的婆羅門。東遊后產生智慧，年少時就仰慕出家。跟隨一位年長的婆羅門僧人為弟子。精通天竺的文字和語言。三藏地婆訶羅（Divakara）、提云若那（Divakara）、寶思惟（Ratnacinta）等人翻譯佛經時，都召他來校正文句，兼做翻譯。長壽二年（公元693年），慧智在東都佛授記寺翻譯出《觀世音頌》一卷。
唐朝的彌陀山（Mitrasanta）
漢譯為寂友。是睹火邏（Tokhara）人。天后時期，與實叉難陀（Siksananda）一同翻譯《大乘入楞伽經》。天授年間，與沙門法藏（Fazang）等人一同翻譯《無垢凈光陀羅尼經》一卷。這部經的緣起是：劫比羅戰荼婆羅門（Kapila-canda-brahmana）因病將死，佛爲了延長他的壽命而宣說了此經。進獻給天后之後，天后以豐厚的禮物送他西歸。
唐朝的般剌密諦（Paramartha）
漢譯為極量。是中印度人。神龍元年（公元705年）乙巳五月二十三日，在廣州制止道場，由烏萇國（Udyana）的沙門彌伽釋迦（Moksa-sakya）翻譯，菩薩戒弟子、前正議大夫、同中書門下平章事清河房融（Fang Rong）負責筆錄。
【English Translation】 English version At Jingguangfu Temple, the 'Mahayana Manifestation of Consciousness Sutra', 'Treatise on the Five Aggregates in Mahayana', and other works, totaling eighteen sections, were translated. The Shramana Candraprajnadeva translated the language, Huizhi verified the Sanskrit, and Daocheng, Bochen, Jiashang, Yuanze, Lingbian, Mingxun, Huaidu, Zhengyi, Sixuan, and Fuli refined the writing. Empress Wu Zetian personally wrote the preface. She eventually passed away in the translation chamber at the age of seventy-five. Her stupa is located at Xiangshan in Longmen, Luoyang.
Divakara of the Tang Dynasty
Also known as Divakarajñana. His Chinese name means 'Celestial Wisdom'. He was born in Khotan. In the first year of Yongchang (689 AD), he came east and met Empress Wu Zetian in Luoyang. He was ordered to translate scriptures at the Eastern Temple of the Wei Kingdom. In the second year of Tianshou (691 AD), he translated the 'Avatamsaka Sutra', 'Treatise on the Non-Difference of the Dharmadhatu', and other works, totaling six sections in seven volumes. The Shramana Chuyi took notes, Fuli refined the writing, and Degan, Huiyan, Faming, Hengjing, and others verified the meaning.
Huizhi of the Tang Dynasty
His father was a Brahmin from India. He traveled east and developed wisdom, admiring the monastic life from a young age. He became a disciple of an elderly Brahmin monk. He was skilled in the script and language of India. When the Tripitaka masters Divakara, Divakarajñana, Ratnacinta, and others translated scriptures, they all summoned him to verify the text and also to translate. In the second year of Changshou (693 AD), Huizhi translated the 'Praise of Avalokitesvara' in one volume at the Buddha Prediction Temple in the Eastern Capital.
Mitrasanta of the Tang Dynasty
His Chinese name means 'Quiet Friend'. He was a Tokhara person. During the reign of Empress Wu Zetian, he and Siksananda translated the 'Mahayana Lankavatara Sutra'. During the Tianshou period, he and the Shramana Fazang and others translated the 'Immaculate Pure Light Dharani Sutra' in one volume. The origin of this sutra is that the Buddha spoke it to extend the life of Kapila-canda-brahmana, who was about to die from illness. After it was presented, the Empress generously sent him back west with gifts.
Paramartha of the Tang Dynasty
His Chinese name means 'Ultimate Measure'. He was from Central India. On the 23rd day of the fifth month of the Yisi year of Shenlong (705 AD), at the Zhizhi Dojo in Guangzhou, the Shramana Moksa-sakya from Udyana translated the language, and the Bodhisattva precept disciple, former Senior Counselor, and Co-signer of the Central Secretariat, Fang Rong of Qinghe, took notes.
。循州羅浮山南樓寺沙門懷迪證義。出大佛頂如來密因修證了義諸菩薩萬行首楞嚴經一年十卷。此蓋灌頂部中一品也。既傳譯。未及進上。會其國遣使。以王命追攝。謂其擅出秘密經本故也。遂以梵本。泛舶西歸。而此土所留者。獨譯本云。
唐智嚴
于闐國質子也。冒姓尉遲。名樂受。𨽻鴻臚寺。授左領軍衛大將軍。上柱國。封金滿郡公。性聰銳。每思脫屣塵累。神龍二年五月。疏乞以所居宅為寺。詔允之。賜額奉恩。景龍元年。十一月五日。中宗誕節也。因剃染以祝壽。詔就寺翻譯諸經成部。嚴有力焉。又重出生無邊法門陀羅尼經。後行頭陀于石鱉谷。充上座於終南山。至相寺。
唐實叉難陀
一云施乞叉難陀。華言學喜。蔥嶺北于遁人也。善大小乘。旁通異學。
武后以華嚴舊經處會未備。發使于闐。訪求梵本。並請譯人。而叉與梵夾俱至。證聖元年乙未。詔南印土沙門菩提流志。沙門義凈同譯于東都大遍空寺。后沙門復禮法藏等。從佛授記寺。聖歷二年。成八十卷。后躬制序文。以冠其首。久視間。出大乘入楞伽經。又出文殊授記經于京師清禪。及東都佛授記寺。前後總出經十九部。長安四年。上書祈歸省母。詔御史霍嗣光送景龍二年中。宗詔至京。上親迎于開遠門外居大薦
【現代漢語翻譯】 現代漢語譯本：循州羅浮山南樓寺的沙門懷迪，證明並闡釋了《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》，歷時一年翻譯成十卷。這大概是灌頂部中的一個品類。經書翻譯完成後，還未呈獻上去，恰逢他的國家派遣使者，以國王的命令追捕他回去，說他擅自傳出秘密經本。於是他帶著梵文字，乘船向西返回。而在這片土地上所留下的，只有翻譯本。
唐朝的智嚴（Zhiyan）： 是于闐國（Khotan）的質子。冒姓尉遲（Yuchi），名叫樂受（Le Shou）。隸屬於鴻臚寺（Honglu Temple），被授予左領軍衛大將軍、上柱國，封為金滿郡公。他天性聰慧敏銳，常常想著擺脫塵世的束縛。神龍二年五月，上疏請求將所居住的宅邸改為寺廟，皇帝下詔允許，賜額為奉恩寺（Feng'en Temple）。景龍元年十一月五日，是中宗（Emperor Zhongzong）的誕辰，他因此剃度出家以祝壽，皇帝下詔讓他就在寺廟裡翻譯各種經書成部，智嚴為此出了很大的力。他又重新翻譯了《出生無邊法門陀羅尼經》。後來在石鱉谷（Shibie Valley）修行頭陀行，在終南山（Zhongnan Mountain）的至相寺（Zhixiang Temple）擔任上座。
唐朝的實叉難陀（Shicha Nanduo）： 一說施乞叉難陀（Shiqi Cha Nanduo），漢譯為學喜（Xuexi）。是蔥嶺（Pamir Mountains）北面于遁（Khotan）人。精通大小乘佛教，廣泛涉獵其他學說。
武則天（Empress Wu Zetian）認為舊版《華嚴經》（Avatamsaka Sutra）不夠完備，派遣使者前往于闐國，尋訪梵文字，並邀請譯經人。實叉難陀與梵文經書一同來到。證聖元年乙未年，皇帝下詔讓南印度（South India）的沙門菩提流志（Bodhi Ruci）和沙門義凈（Yijing）一同在東都（Luoyang）大遍空寺（Dabiankong Temple）翻譯。後來沙門復禮（Fuli）、法藏（Fazang）等人在佛授記寺（Foshouji Temple）繼續翻譯，聖歷二年完成八十卷。武則天親自撰寫序文，放在經書的最前面。久視年間，翻譯了《大乘入楞伽經》（Lankavatara Sutra）。又在京師（Chang'an）清禪寺（Qingchan Temple）和東都佛授記寺翻譯了《文殊授記經》（Manjushri's Prophecy Sutra）。前後總共翻譯了十九部經書。長安四年，上書請求回鄉探望母親，皇帝下詔讓御史霍嗣光（Huo Siguang）護送。景龍二年，中宗下詔讓他回到京城，皇帝親自在開遠門（Kaiyuan Gate）外迎接，居住在大薦福寺（Dajianfu Temple）。
【English Translation】 English version: The Shramana Huaidi of Nanlou Temple on Mount Luofu in Xun Prefecture, authenticated and elucidated the 'Great Buddha Crown, Secret Cause of the Tathagata, Practice and Enlightenment of Meaning, Various Practices of Bodhisattvas, Shurangama Sutra', translating it into ten volumes over a year. This is likely a category within the Abhisheka section. After the sutra was translated, before it could be presented, his country sent an envoy to summon him back by order of the king, saying that he had presumptuously released secret sutra texts. Thereupon, he took the Sanskrit text and returned west by ship. What remained in this land was only the translated version.
Zhiyan of the Tang Dynasty: Was a hostage from the Kingdom of Khotan. He adopted the surname Yuchi and was named Le Shou. He belonged to the Honglu Temple and was granted the title of Grand General of the Left Leading Army Guard, Supreme Pillar of the State, and Duke of Jinman County. He was naturally intelligent and sharp, and often thought of escaping the burdens of the world. In May of the second year of the Shenlong era, he submitted a memorial requesting that his residence be converted into a temple. The emperor approved it and bestowed the name Feng'en Temple. On the fifth day of the eleventh month of the first year of the Jinglong era, which was the birthday of Emperor Zhongzong, he was ordained as a monk to celebrate his birthday. The emperor ordered him to translate various sutras into sections at the temple, and Zhiyan made great efforts for this. He also re-translated the 'Sutra of the Dharani of the Dharma Gate of Boundless Birth'. Later, he practiced asceticism in Shibie Valley and served as the chief seat at Zhixiang Temple on Mount Zhongnan.
Shicha Nanduo of the Tang Dynasty: Also known as Shiqi Cha Nanduo, which translates to 'Joy of Learning' in Chinese. He was a native of Yutian (Khotan) north of the Pamir Mountains. He was proficient in both Mahayana and Hinayana Buddhism and had a broad understanding of other doctrines.
Empress Wu Zetian, believing that the old version of the Avatamsaka Sutra was incomplete, sent envoys to the Kingdom of Khotan to seek Sanskrit texts and invite translators. Shicha Nanduo arrived with the Sanskrit scriptures. In the first year of the Zheng Sheng era, the emperor ordered the Shramana Bodhi Ruci from South India and the Shramana Yijing to jointly translate at the Dabiankong Temple in the Eastern Capital (Luoyang). Later, the Shramana Fuli, Fazang, and others continued the translation at the Foshouji Temple, completing eighty volumes in the second year of the Shengli era. Empress Wu Zetian personally wrote a preface to place at the beginning of the sutra. During the Jiushi period, he translated the Lankavatara Sutra. He also translated the Manjushri's Prophecy Sutra at Qingchan Temple in the capital (Chang'an) and Foshouji Temple in the Eastern Capital. In total, he translated nineteen sutras. In the fourth year of the Changan era, he submitted a memorial requesting to return home to visit his mother. The emperor ordered the Censor Huo Siguang to escort him. In the second year of the Jinglong era, Emperor Zhongzong ordered him to return to the capital. The emperor personally welcomed him outside Kaiyuan Gate and resided at Dajianfu Temple.
福寺。會疾卒。景雲元年十月十二日也。春秋五十九。詔依外國葬禮。焚于開遠門外。古然燈臺。其舌不俱燼。詔哥舒道元送歸其國。而所焚之地。猶起塔。號華嚴三藏塔焉。
唐義凈
字文明。范陽張氏子也。髫齔謝俗。有志西遊。弱冠登具。愈勵前操。咸亨二年。春秋三十又七矣。結友數十人。將登舶。皆退散無復與俱。凈因孤邁。閱二十五年。歷三十餘國。天后證聖元年。乙未仲夏。還至河洛。得經律論梵夾。僅四百部。合五十萬頌。金剛座像一鋪。舍利三百粒。后躬于上東門外。迎勞備至。諸剎飭幡蓋華香擁導。詔以所赍。悉安置佛授記寺。仍就翻譯。初偕。實叉難陀出華嚴經。久視庚子后。居福先寺。又居長安西明寺。乃專譯金光明最勝王。能斷金剛般若。彌勒成佛。一字祝王。莊嚴王陀羅尼。長爪梵志等經。根本一切有部毗柰耶。尼陀那。目得迦。百一羯磨攝。等掌中。取因假設。六門教授等論。龍樹勸誡頌。凡二十部。后為親制聖教序。中宗神龍元年。駐蹕洛陽。詔居內道場。及大福先寺。又出經祝四部。上制大唐龍興三藏聖教序。躬御西門。以新譯宣示諸官。二年詔置翻經館于京師大薦福寺。凈從駕歸。遂居之。三年詔入內坐夏。
上之在房陵也。嘗禱藥師。詔譯本願經于大佛光
【現代漢語翻譯】 現代漢語譯本：福寺（寺廟名）。在會昌寺突然去世。時為景雲元年十月十二日。享年五十九歲。皇帝下詔依照外國葬禮，在開遠門外焚化。焚燒時，古然燈臺（燈臺名）的燈舌沒有完全燒盡。皇帝下令哥舒道元（人名）將其遺物送回他的國家。而在焚燒的地方，人們建造了一座塔，稱為華嚴三藏塔。
唐義凈（人名）
字文明。是范陽張氏的兒子。從小就厭棄世俗，立志西行求法。二十歲時受具足戒，更加堅定之前的志向。咸亨二年，時年三十七歲，與數十人結伴，準備乘船出發，但大家都退縮了，沒有人與他同行。義凈於是獨自前往，歷經二十五年，遊歷了三十多個國家。天后證聖元年，乙未年仲夏，返回河洛（地名）。帶回經、律、論梵文經典，約四百部，合計五十萬頌，金剛座像一鋪，舍利三百粒。後來，天后親自到上東門外迎接，禮遇非常隆重。各寺廟裝飾幡蓋、鮮花香火，夾道歡迎。皇帝下詔將他帶回的物品，全部安置在佛授記寺，並開始翻譯經典。最初與實叉難陀（人名）一起翻譯《華嚴經》。久視庚子年後，居住在福先寺。又居住在長安西明寺。於是專門翻譯《金光明最勝王經》、《能斷金剛般若經》、《彌勒成佛經》、《一字咒王經》、《莊嚴王陀羅尼經》、《長爪梵志經》等經典，以及《根本一切有部毗奈耶》、《尼陀那》、《目得迦》、《百一羯磨攝》等律典，《掌中取因假設論》、《六門教授論》等論典，《龍樹勸誡頌》。共計二十部。後來為親制的《聖教序》作序。中宗神龍元年，皇帝駐蹕洛陽，下詔義凈居住在內道場和大福先寺。又翻譯了經書並祝願四方，皇帝親自撰寫了《大唐龍興三藏聖教序》，親自在西門向各位官員宣示新翻譯的經典。二年，皇帝下詔在京師大薦福寺設定翻經館，義凈隨皇帝返回，於是居住在那裡。三年，皇帝下詔他入宮坐夏。
皇帝在房陵（地名）時，曾經祈禱藥師佛，下詔翻譯《藥師本願經》于大佛光寺。
【English Translation】 English version: Fu Temple (temple name). He passed away suddenly at Huichang Temple. It was the twelfth day of the tenth month of the first year of Jingyun. He was fifty-nine years old. The emperor ordered that he be cremated outside Kaiyuan Gate according to foreign funeral rites. During the cremation, the tongue of the ancient Ran Dengtai (lamp stand name) was not completely burned. The emperor ordered Geshudao Yuan (person's name) to send his remains back to his country. And at the place of cremation, people built a pagoda, called the Huayan Sanzang Pagoda.
Tang Yijing (person's name)
His courtesy name was Wenming. He was the son of the Zhang family of Fanyang. From a young age, he renounced secular life and aspired to travel west to seek the Dharma. At the age of twenty, he received full ordination and became even more determined in his previous aspirations. In the second year of Xianheng, at the age of thirty-seven, he gathered dozens of friends, preparing to set sail, but they all retreated and no one accompanied him. Yijing then went alone, traveling through more than thirty countries over twenty-five years. In the first year of the Empress Wu Zetian's Zheng Sheng era, in the midsummer of the year Yiwu, he returned to Heluo (place name). He brought back Sanskrit scriptures of Sutras, Vinaya, and Shastras, about four hundred volumes, totaling five hundred thousand verses, an image of the Vajrasana, and three hundred relics. Later, the Empress personally greeted him outside the Shangdong Gate, with great courtesy. Various temples decorated banners, canopies, flowers, and incense, welcoming him along the way. The emperor ordered that all the items he brought back be placed in the Buddha-bestowed-prediction Temple, and the translation of the scriptures began. Initially, he translated the Avatamsaka Sutra with Siksananda (person's name). After the year Gengzi of the Jiushi era, he resided in Fuxian Temple. He also resided in Ximing Temple in Chang'an. He then specialized in translating the Suvarnaprabhasa Sutra, the Diamond Sutra, the Maitreya Becoming a Buddha Sutra, the Ekaksara-cakra-varti Sutra, the King Aparimitavyuha Dharani Sutra, the Dirghanakha Brahmana Sutra, and other scriptures, as well as the Mulasarvastivada Vinaya, Nidana, Matrika, and Karmasataka, etc., the Abhidharmakosabhasyam, the Hetuvidya, and the Nyayapravesa, etc., and the Nagarjuna's Suhrllekha. A total of twenty volumes. Later, he wrote a preface for the personally composed Sacred Teaching Preface. In the first year of Emperor Zhongzong's Shenlong era, the emperor stayed in Luoyang, and ordered Yijing to reside in the inner monastery and Dafuxian Temple. He also translated scriptures and offered prayers in the four directions. The emperor personally wrote the Preface to the Sacred Teaching of the Great Tang's Flourishing Tripitaka, and personally announced the newly translated scriptures to the officials at the West Gate. In the second year, the emperor ordered the establishment of a translation bureau in the Great Jianfu Temple in the capital. Yijing returned with the emperor and resided there. In the third year, the emperor ordered him to enter the palace for the summer retreat.
When the emperor was in Fangling (place name), he prayed to Bhaisajyaguru Buddha and ordered the translation of the Bhaisajyaguru Sutra at Dafoguang Temple.
殿二卷。上躬筆受。睿宗唐隆元年。出浴像功德經。毗柰耶雜事。二眾戒經。唯識。寶生。所緣釋等二十部。吐火羅沙門達磨末磨。中印土沙門拔弩證梵義。罽賓沙門達磨難陀證梵文。居士東印土首領伊舍羅證梵本。沙門慧積。居士中印土李釋迦度梵語。沙門文綱。慧沼。利貞。勝莊。愛同。思恒。證義。玄傘。智積。筆受。居士東印土瞿曇金剛。迦濕彌羅國王子阿順證譯。修文館大學士李嶠兵部尚書韋嗣立中書侍郎趙彥昭。吏部侍郎盧藏用。兵部侍郎張說。中書舍人李乂二十餘人。潤文。左僕射韋鉅源右僕射蘇瑰監護。秘書大監嗣虢王邕同監護。景雲二年。復于大薦福寺。出積贊如來功德神祝等經。太常卿薛崇嗣監護。凈自天后久視迄睿宗景雲。總出十六部二百三十卷。又撰西域求法高僧傳。南海寄歸傳。別說罪要行法。受用三法水要法。護命放生軌儀。凡五部九卷。又出說一切有部䟦窣堵。即諸部中。犍度䟦渠之類。約七十八卷。然尤工律部。訓徒無少倦。漉囊滌穢異常。學者遍京洛。先天二年。卒世壽七十九。法臘五十九。塔京洛龍門北之高岡。
唐阿你真那
華言寶思惟。北印土迦濕密羅國人。剎帝利種。天后長壽二年。屆洛都。詔于天宮寺傳。翻中宗神龍丙午。徙佛授記天宮福先等寺。出不空
【現代漢語翻譯】 現代漢語譯本： 殿二卷。皇上親自筆錄。睿宗唐隆元年，翻譯了《浴像功德經》、《毗柰耶雜事》、《二眾戒經》、《唯識》、《寶生》、《所緣釋》等二十部經典。 吐火羅沙門達磨末磨，中印度沙門拔弩證梵義，罽賓沙門達磨難陀證梵文，居士東印度首領伊舍羅證梵本，沙門慧積、居士中印度李釋迦翻譯梵語，沙門文綱、慧沼、利貞、勝莊、愛同、思恒證義，玄傘、智積筆錄。居士東印度瞿曇金剛、迦濕彌羅國王子阿順證譯。修文館大學士李嶠、兵部尚書韋嗣立、中書侍郎趙彥昭、吏部侍郎盧藏用、兵部侍郎張說、中書舍人李乂等二十餘人潤色文字。左僕射韋鉅源、右僕射蘇瑰監護。秘書大監嗣虢王邕一同監護。景雲二年，又在大薦福寺翻譯《積贊如來功德神祝》等經。太常卿薛崇嗣監護。從天后久視年間到睿宗景雲年間，總共翻譯了十六部二百三十卷。 又撰寫了《西域求法高僧傳》、《南海寄歸傳》、《別說罪要行法》、《受用三法水要法》、《護命放生軌儀》，共五部九卷。又翻譯了《說一切有部䟦窣堵》，即各部中的犍度䟦渠之類，約七十八卷。然而尤其精通律部，教導弟子從不懈怠，清洗濾水囊、清除污穢與常人不同，學者遍佈京洛。先天二年去世，世壽七十九歲，僧臘五十九年，塔在京洛龍門北面的高岡。
唐 阿你真那（Ānǐ Zhēn Nà） 漢譯為寶思惟。是北印度迦濕密羅國人，剎帝利種姓。天后長壽二年到達洛陽。奉詔在天宮寺翻譯經典。中宗神龍丙午年，移居佛授記寺、天宮寺、福先寺等寺廟。翻譯了《不空...》
【English Translation】 English version: Two volumes in the palace were personally transcribed by the Emperor. In the first year of Tanglong during the reign of Emperor Ruizong, the following twenty scriptures were translated: Bathing the Buddha Merit Sutra (Yù Xiàng Gōngdé Jīng), Vinaya Miscellaneous Matters (Pínàiyé Záshì), Two Assemblies Precept Sutra (Èr Zhòng Jiè Jīng), Consciousness-Only (Wéishì), Ratnasambhava (Bǎoshēng), Explanation of What is Conditioned (Suǒ Yuán Shì), and others. The Tokhara Śramaṇa Dharmamama, the Central Indian Śramaṇa Bāṇu testified to the Sanskrit meaning. The Kashmirian Śramaṇa Dharmananda testified to the Sanskrit text. The layman Īśvara, leader of Eastern India, testified to the Sanskrit original. The Śramaṇa Huiji and the layman Li Shijia from Central India translated the Sanskrit language. The Śramaṇas Wengang, Huizhao, Lizhen, Shengzhuang, Aitong, and Siheng testified to the meaning. Xuan San and Zhiji transcribed. The layman Gautama Vajra from Eastern India and Prince Ashun from the Kingdom of Kashmir testified to the translation. The Grand Scholar of the Xiūwénguǎn, Li Qiao, the Minister of the Ministry of War, Wei Sili, the Deputy Director of the Chancellery, Zhao Yanzhao, the Deputy Minister of the Ministry of Personnel, Lu Zangyong, the Deputy Minister of the Ministry of War, Zhang Shuo, the Secretary of the Chancellery, Li Yi, and more than twenty others polished the text. The Left Minister Wei Juyuan and the Right Minister Su Gui supervised. The Secretary-General Si Guo Wang Yong also supervised. In the second year of Jingyun, the Accumulated Praises of the Tathagata's Meritorious Divine Incantations Sutra (Jī Zàn Rúlái Gōngdé Shén Zhù Jīng) and other scriptures were translated at the Da Jianfu Temple. The Minister of the Court of Imperial Sacrifices, Xue Chongsi, supervised. From the time of Empress Tianhou's reign of Jiushi to Emperor Ruizong's reign of Jingyun, a total of sixteen scriptures in two hundred and thirty volumes were translated. Furthermore, he wrote Biographies of Eminent Monks Who Sought the Dharma in the Western Regions (Xīyù Qiúfǎ Gāosēng Zhuàn), A Record of the Buddhist Religion as Practiced in India and the Malay Archipelago (Nánhǎi Jìguī Zhuàn), Separate Explanation of the Essential Practices for Repentance (Biéshuō Zuì Yào Xíngfǎ), Essential Methods for Using the Three Waters (Shòuyòng Sān Fǎ Shuǐ Yàofǎ), and Rituals for Protecting Life and Releasing Living Beings (Hùmìng Fàngshēng Guǐyí), totaling five works in nine volumes. He also translated the Sarvāstivāda Vinaya-vastu (Shuō Yīqiè Yǒu Bù Bōsūdǔ), which is similar to the Khandhaka and Vargga of various schools, approximately seventy-eight volumes. However, he was particularly skilled in the Vinaya section, never tiring of teaching his disciples. His methods of cleaning the water filter bag and removing impurities were extraordinary. Scholars were all over Jing and Luo. In the second year of Xiantian, he passed away at the age of seventy-nine, with fifty-nine years of monastic life. His stupa is located on the high hill north of Longmen in Jingluo.
Tang Ānǐ Zhēn Nà Translated as Precious Thought. He was from the Kingdom of Kashmir in Northern India, of the Kshatriya caste. In the second year of Empress Tianhou's Changshou reign, he arrived in Luoyang. He was ordered to translate scriptures at the Tiangong Temple. In the year Bingwu of the Shenlong reign of Emperor Zhongzong, he moved to the Foshouji Temple, Tiangong Temple, Fuxian Temple, and others. He translated the Infallible (Amogha)...
罥索陀羅尼經等七部。睿宗太極元年。六月。詔詳定入藏施行。自爾益務禮誦。每於晨朝。磨香水涂浴佛像。而後食。至老死弗倦。衣缽之外。隨得隨施。嘗于龍門山。依西域制度構寺。就名之西域而居其徒。開元九年終壽百餘。
唐菩提流志
南竺國凈行婆羅門種。姓迦葉氏。年十二。事波羅奢外道出家。學聲明僧佉等論。年逾耳順。初依耶舍瞿沙三藏學正法。永淳二年。高宗遣使迎其來。天后尤加敬禮。詔居東洛福先寺。出佛境界寶雨華嚴等經。凡十一部。中宗神龍二年。譯大寶積經于京兆崇福寺。沙門思忠。天竺大首領伊舍羅等。譯梵文。天竺沙門波若屈多。沙門達磨證梵義。沙門履方宗一。慧覺筆受。沙門勝莊。塵外。無著。懷迪。證義。沙門承禮。云觀。神暕。道本次文。學士盧粲。徐堅。中書舍人蘇瑨。給侍中崔璩潤文。中書門下三品陸象先。尚書郭元振。中書令張說。侍中魏知古。監護。睿宗景雲初。徙北苑白蓮池甘露亭總成一百二十卷。則佛四十九會所說也。四月八日進上。御序以冠之。開元十二年。隨駕居洛京長壽寺。十五年十一月四日卒。壽一百五十六。帝聞軫悼。謚開元一切遍知三藏。喪事給內府物。用鹵簿羽儀幡幢華蓋。遣內侍杜懷信監護。十二月一日。遷窆于洛南龍門西北原
【現代漢語翻譯】 現代漢語譯本： 《罥索陀羅尼經》等七部經典。唐睿宗太極元年六月，下詔詳細審定后收入藏經並施行。從此以後，更加致力於禮拜誦讀。每天早晨，用磨好的香水塗抹沐浴佛像，然後才吃飯，直到老死都不厭倦。除了衣缽之外，隨有財物就隨時佈施。曾經在龍門山，依照西域的制度建造寺廟，就命名為西域寺，讓他的弟子居住在那裡。唐玄宗開元九年去世，享年一百多歲。
唐朝菩提流志（Bodhi-ruci）： 南印度凈行婆羅門種姓，姓迦葉（Kashyapa）。十二歲時，跟隨波羅奢（Parashara）外道出家，學習聲明、僧佉（Samkhya）等論。年過六十歲，最初跟隨耶舍瞿沙（Yasha-gupta）三藏學習正法。唐高宗永淳二年，高宗派遣使者迎接他來中國。武則天對他尤其尊敬禮遇，下詔讓他住在東都洛陽的福先寺。翻譯出《佛境界經》、《寶雨經》、《華嚴經》等經典，共十一部。唐中宗神龍二年，在京兆崇福寺翻譯《大寶積經》。沙門思忠、天竺大首領伊舍羅（Ishvara）等人翻譯梵文，天竺沙門波若屈多（Prajna-mukta）、沙門達磨（Dharma）證明梵文含義，沙門履方、宗一、慧覺筆受，沙門勝莊、塵外、無著、懷迪證明意義，沙門承禮、云觀、神暕、道本校對原文，學士盧粲、徐堅，中書舍人蘇瑨，給侍中崔璩潤飾文字，中書門下三品陸象先、尚書郭元振、中書令張說、侍中魏知古監護。唐睿宗景雲初年，移到北苑白蓮池甘露亭，總共完成一百二十卷，就是佛陀四十九會所說的經典。四月八日進獻給皇帝，皇帝親自作序放在經書前面。唐玄宗開元十二年，跟隨皇帝居住在洛陽長壽寺。開元十五年十一月四日去世，享年一百五十六歲。皇帝聽聞后非常悲痛，追諡為開元一切遍知三藏。喪事由內府供給物品，使用鹵簿、羽儀、幡幢、華蓋等儀仗，派遣內侍杜懷信監護，十二月一日，遷葬在洛陽南龍門西北原。
【English Translation】 English version: Seven scriptures including the 'Shokasutra-dharani Sutra'. In June of the first year of the Taiji era during the reign of Emperor Ruizong of the Tang Dynasty, an imperial edict was issued to thoroughly review and incorporate them into the Tripitaka for implementation. From then on, he devoted himself even more to ritualistic recitation. Every morning, he would grind fragrant water to anoint and bathe the Buddha statues before eating, never tiring of it until his death. Apart from his robes and alms bowl, he would give away whatever he obtained. He once built a temple on Longmen Mountain according to the Western Regions' system, naming it the Western Regions Temple and housing his disciples there. He passed away in the ninth year of the Kaiyuan era, at the age of over one hundred.
Tang Dynasty Bodhi-ruci (菩提流志): He was from a pure-conduct Brahmin family in South India, with the surname Kashyapa (迦葉). At the age of twelve, he left home to follow the Parashara (波羅奢) heretics, studying treatises on grammar, Samkhya (僧佉), and other subjects. After the age of sixty, he initially followed the Tripitaka master Yasha-gupta (耶舍瞿沙) to study the true Dharma. In the second year of Yongchun during the reign of Emperor Gaozong, Emperor Gaozong sent envoys to welcome him to China. Empress Wu Zetian especially respected and revered him, ordering him to reside in Fuxian Temple in Dongluo (Eastern Luoyang). He translated scriptures such as the 'Buddha-kshetra Sutra', the 'Ratnamegha Sutra', and the 'Avatamsaka Sutra', totaling eleven works. In the second year of Shenlong during the reign of Emperor Zhongzong, he translated the 'Maharatnakuta Sutra' at Chongfu Temple in Jingzhao (present-day Xi'an). The Shramana Sizhong, the great leader of India Ishvara (伊舍羅), and others translated the Sanskrit text. The Indian Shramana Prajna-mukta (波若屈多) and the Shramana Dharma (達磨) verified the meaning of the Sanskrit. The Shramanas Lufang, Zongyi, and Huijue took notes. The Shramanas Shengzhuang, Chenwai, Wuzhuo, and Huaidi verified the meaning. The Shramanas Chengli, Yunguan, Shenyan, and Daoben proofread the original text. The scholars Lu Can and Xu Jian, the drafter of the imperial secretariat Su Jin, and the attendant Cui Qu refined the writing. The Vice Director of the Department of State Affairs Lu Xiangxian, the Minister Guo Yuanzhen, the Chancellor Zhang Yue, and the attendant Wei Zhigu supervised. In the early years of Jingyun during the reign of Emperor Ruizong, it was moved to the Ganlu Pavilion of the White Lotus Pond in the Northern Garden, totaling one hundred and twenty volumes, which were the scriptures spoken by the Buddha in forty-nine assemblies. On the eighth day of April, it was presented to the emperor, who personally wrote a preface to place at the beginning of the scriptures. In the twelfth year of Kaiyuan, he followed the emperor to reside in Changshou Temple in Luoyang. He passed away on the fourth day of the eleventh month of the fifteenth year of Kaiyuan, at the age of one hundred and fifty-six. The emperor was deeply saddened upon hearing this and posthumously honored him as the Tripitaka Master 'Kaiyuan Sarvajna'. The funeral was provided with items from the imperial treasury, using ceremonial guards, feathered parasols, banners, and canopies. The imperial attendant Du Huaixin was sent to supervise. On the first day of the twelfth month, he was moved and buried in the northwest plain of Longmen in southern Luoyang.
。起塔勒碑。禮也。
唐懷迪
循州人。出家𨽻南樓寺。寺當半海半陸之地。誠仙聖游居之府也。數有梵僧寓止。迪由爾書語通利當菩提流支之譯寶積也。迪充證義。后又于廣州制止道場。譯梵僧所赍葉夾。佛頂萬行首楞嚴經。
唐飛錫
不知何許人。初究毗儀。后研天臺三觀一心之旨。及游京闕。多止終南紫閣峰草堂寺。與不空傳翻。頻登筆受潤文之任。代宗永泰元年四月十五日。詔于大明宮內道場。同義學沙門良賁等十六人。參譯仁王護國般若經。及密嚴經。而此經昔則偈頌。今則散文。宜乎不空與錫。翰林學士柳抗之。重加詳定也。錫充證義。辭筆不愧斯職。
唐勿提提羼魚
華言蓮華精進。龜慈人也。久居其國之蓮華寺。寺在國之西門外。近前踐山。山有流水。自成樂音。可愛。開元中。安西使工寫其音。以獻曲。名耶婆瑟雞。以之入羯鼓尤。妙。車奉朝嘗為使。偶見精進號三藏苾芻。奉朝因祈請。出十力經一卷。蓋佛在舍衛國所說者。奉朝使歸。以其經進上。貞元中入藏。
唐般剌若
華言智慧。姓憍答摩。北天竺迦畢試國人。天資穎悟。七歲依大德調伏軍出家。誦四阿含。十萬頌。阿毗達磨四萬頌。既具戒。誦薩婆多。近四萬頌。俱舍二萬八千頌。及
【現代漢語翻譯】 起塔勒碑是合乎禮儀的。
唐朝的懷迪（Huai Di）：
是循州人，出家后隸屬於南樓寺。此寺位於半海半陸之地，確實是仙聖游居的場所。常有梵僧在此停留。懷迪因為通曉多種語言，在菩提流支（Bodhi Ru Zhi）翻譯《寶積經》（Bao Ji Jing）時，擔任證義。後來又在廣州制止道場，翻譯梵僧帶來的貝葉夾《佛頂萬行首楞嚴經》（Fo Ding Wan Xing Shou Leng Yan Jing）。
唐朝的飛錫（Fei Xi）：
不知是哪裡人。起初研究毗儀，後來研習天臺三觀一心之旨。到京城后，多住在終南紫閣峰草堂寺，與不空（Bu Kong）一同翻譯，多次擔任筆受潤文之職。代宗永泰元年四月十五日，皇帝下詔在大明宮內道場，與義學沙門良賁等十六人，一同翻譯《仁王護國般若經》（Ren Wang Hu Guo Bo Re Jing）及《密嚴經》（Mi Yan Jing）。因為此經以前是偈頌，現在是散文，所以由不空與飛錫，以及翰林學士柳抗之（Liu Kang Zhi）重新詳細審定。飛錫擔任證義，文筆不愧於這個職位。
唐朝的勿提提羼魚（Wu Ti Ti Chan Yu）：
漢譯為蓮華精進（Lian Hua Jing Jin），是龜茲人。長期居住在龜茲國的蓮華寺（Lian Hua Si），此寺位於龜茲國西門外，靠近前踐山。山上有流水，自然形成美妙的音樂，非常可愛。開元年間，安西使派人抄寫了這些樂音，獻給朝廷，命名為耶婆瑟雞（Ye Po Se Ji），用它來演奏羯鼓尤其美妙。車奉朝（Che Feng Chao）曾經擔任使者，偶然見到精進號三藏苾芻。車奉朝因此祈請他，拿出《十力經》（Shi Li Jing）一卷，這是佛在舍衛國（She Wei Guo）所說的。車奉朝回國后，將此經獻上，貞元年間收入藏經。
唐朝的般剌若（Bo La Ruo）：
漢譯為智慧（Zhi Hui），姓憍答摩（Jiao Da Mo），是北天竺迦畢試國人。天資聰穎，七歲時依大德調伏軍（Tiao Fu Jun）出家，誦讀《四阿含》（Si A Han）十萬頌，《阿毗達磨》（A Bi Da Mo）四萬頌。受具足戒后，誦讀《薩婆多》（Sa Po Duo）近四萬頌，《俱舍》（Ju She）二萬八千頌，以及
【English Translation】 Erecting stupas and steles is in accordance with propriety.
Tang Dynasty's Huai Di:
Was a native of Xun Prefecture. After leaving home, he was affiliated with Nanlou Temple. This temple is located in a place that is half sea and half land, truly a residence for immortals and sages. Often, there were Buddhist monks staying here. Huai Di, because of his proficiency in languages, served as a 'verifier of meaning' (Zheng Yi) when Bodhi Ru Zhi translated the Bao Ji Jing (Ratnakuta Sutra). Later, he also translated the leaf-bound Fo Ding Wan Xing Shou Leng Yan Jing (Surangama Sutra) brought by a Buddhist monk at the Zhizhi Dojo in Guangzhou.
Tang Dynasty's Fei Xi:
It is not known where he was from. Initially, he studied the Vinaya, and later he studied the principles of the Threefold Contemplation and the One Mind of the Tiantai school. After arriving in the capital, he mostly stayed at the Thatched Cottage Temple on Zhongnan Zigefeng Peak, where he translated with Bu Kong, frequently serving as a scribe and editor. On the 15th day of the fourth month of the first year of the Yongtai era of Emperor Daizong, the emperor issued an edict at the Da Ming Palace Dojo, together with sixteen people including the erudite monk Liang Ben, to translate the Ren Wang Hu Guo Bo Re Jing (Benevolent Kings Sutra) and the Mi Yan Jing (Ghanavyuha Sutra). Because this sutra was previously in verse and is now in prose, Bu Kong and Fei Xi, along with Hanlin Academician Liu Kang Zhi, re-examined it in detail. Fei Xi served as a 'verifier of meaning,' and his writing was worthy of this position.
Tang Dynasty's Wu Ti Ti Chan Yu:
Translated into Chinese as Lian Hua Jing Jin (Lotus Vigor), was a native of Kucha. He resided for a long time at the Lotus Temple in Kucha, which was located outside the west gate of Kucha, near Qianjian Mountain. There was flowing water on the mountain, naturally forming beautiful music, which was very lovely. During the Kaiyuan era, the Anxi envoy had someone transcribe these musical sounds and present them to the court, naming them Ye Po Se Ji, and using them to play the Kucha drum was especially wonderful. Che Feng Chao once served as an envoy and happened to see the Tripitaka Bhiksu named Jing Jin. Che Feng Chao therefore requested him to bring out a scroll of the Shi Li Jing (Ten Powers Sutra), which was spoken by the Buddha in Shravasti. After Che Feng Chao returned to his country, he presented this sutra, which was included in the collection of sutras during the Zhenyuan era.
Tang Dynasty's Bo La Ruo:
Translated into Chinese as Zhi Hui (Wisdom), his surname was Jiao Da Mo (Gautama), and he was a native of Kapisa in North India. He was intelligent by nature, and at the age of seven, he left home under the tutelage of the virtuous Tiao Fu Jun, reciting 100,000 verses of the Si A Han (Four Agamas), and 40,000 verses of the A Bi Da Mo (Abhidharma). After receiving the full precepts, he recited nearly 40,000 verses of the Sa Po Duo (Sarvastivada), 28,000 verses of the Ju She (Abhidharmakosa), and
大毗婆沙等。兼通其義又七年。習小乘法。後於中天竺那爛陀寺。承事大德智護進友智友。槁大乘金剛般若等經。唯識。瑜伽。中邊。因明。聲明。醫明。王律等論。十八年。受瑜珈法。入曼茶啰三密護身五部印契于南天竺達磨耶舍。誦凡三千五百餘頌。
稔聞支那大國文殊所護乃泛舶東指。歷二十二年再至番禺。僅克有濟。貞元二年。始留京輦。神䇿軍正將羅好心舅氏子也。方以朱泚之亂有戰功。相見悲喜。迎至其家。延留供養。八年疏舉翻譯。六月八日。內出梵本。詔以罽賓三藏般若。開釋梵本。翰林待詔光澤寺利言度語。西明寺圓照筆受。資聖寺道液。西明寺良秀。莊嚴寺應真。醴泉寺超悟。道岸。辯空。充正義。仍就西明寺置館。是日共施有加。出大乘理趣六波羅蜜多經十卷。華嚴長者問佛那羅延力經。般若心經各一卷。十月繕寫進上。詔于神䇿軍衛。賜齋。嚫慧絹五百疋。冬衣一襲。余賜絹各有差。慧謝有疏。不錄。其表兄羅好心。謝疏稱。奉天定難功臣。開府儀同三司。檢校太子詹事。語多不錄。慧終於洛陽。塔龍門之西國。
唐良秀
姓郭氏。蒲津人也。年及佩觿。乃披剃于中條山柏梯寺。通經受具。戮力講業。貞元四年。詔參罽賓三藏般若。譯大乘理趣六波羅蜜經。五年二月四日
【現代漢語翻譯】 大毗婆沙等，兼通其義又七年。學習小乘佛法。後來在中天竺那爛陀寺（Nālandā，古印度佛教最高學府），承事大德智護（Jñānarakṣita）、進友（Vinayavardhana）、智友（Jñānamitra），研習大乘《金剛般若經》等經典，以及唯識、瑜伽、中邊、因明、聲明、醫明、王律等論著，共十八年。接受瑜伽法，進入曼茶啰（Maṇḍala，壇城）三密護身五部印契。在南天竺達磨耶舍（Dharmayaśas）處，背誦了三千五百餘頌。
久聞支那大國（Cīna，中國的古稱）有文殊菩薩（Mañjuśrī）護佑，於是乘船向東航行。歷經二十二年，再次到達番禺（Panyu，今廣州）。略有所成。貞元二年，開始留在京城。神策軍正將羅好心（Luó Hǎoxīn）的舅舅的兒子，正因為平定朱泚之亂有戰功，相見后悲喜交加，迎接他到自己家中，延請供養。八年後，上疏請求翻譯佛經。六月八日，宮中拿出梵文原本，詔令罽賓（Kashmir）三藏般若（Prajñā）開釋梵文原本，翰林待詔光澤寺利言（Lìyán）擔任翻譯，西明寺圓照（Yuánzhào）筆受，資聖寺道液（Dàoyè）、西明寺良秀（Liángxiù）、莊嚴寺應真（Yìngzhēn）、醴泉寺超悟（Chāowù）、道岸（Dào'àn）、辯空（Biànkōng）充當正義。於是在西明寺設定譯經館。當天共同施捨，翻譯出《大乘理趣六波羅蜜多經》十卷，《華嚴長者問佛那羅延力經》（Nārāyaṇabala-samādhi-sūtra）和《般若心經》各一卷。十月繕寫完畢進獻給皇帝。皇帝在神策軍衛賜齋，賞賜慧絹五百匹，冬衣一套，其餘人賞賜的絹各有差別。慧的謝表沒有收錄。他的表兄羅好心的謝表中稱自己為奉天定難功臣、開府儀同三司、檢校太子詹事，內容繁多不予收錄。慧最終在洛陽圓寂，塔位於龍門山西側。
唐 良秀
姓郭氏，蒲津（Pujin，今山西永濟）人。到了學習的年齡，便在中條山柏梯寺剃度出家。通曉經典，受具足戒，努力講習佛法。貞元四年，奉詔參與罽賓三藏般若翻譯《大乘理趣六波羅蜜經》。貞元五年二月四日
【English Translation】 He studied the Mahā-Vibhāṣā and other texts, and for another seven years, he mastered their meanings. He then studied the Hīnayāna teachings. Later, at Nālandā Monastery (Nālandā, ancient Indian Buddhist university) in Central India, he served the virtuous Jñānarakṣita, Vinayavardhana, and Jñānamitra, studying Mahāyāna scriptures such as the Vajra Prajñā Sūtra, as well as treatises on Vijñānavāda, Yoga, Madhyānta-vibhāga, Hetuvidyā, Śabdavidyā, Cikitsāvidyā, and Rājanīti, for eighteen years. He received the Yoga teachings and entered the Maṇḍala of the three secrets for self-protection with the five mudrās. At Dharmayaśas's place in South India, he recited more than three thousand five hundred ślokas.
Having long heard that the great country of Cīna (China) was protected by Mañjuśrī, he sailed eastward. After twenty-two years, he arrived again at Panyu (present-day Guangzhou). He achieved some success. In the second year of the Zhenyuan era, he began to stay in the capital. Luo Haoxin, the son of the maternal uncle of the military commander of the Shence Army, had distinguished himself in suppressing the Zhu Ci rebellion. They met with mingled joy and sorrow, and Luo Haoxin welcomed him to his home and provided for him. Eight years later, he submitted a memorial requesting the translation of scriptures. On the eighth day of the sixth month, the palace brought out the Sanskrit originals, and an imperial decree ordered Prajñā (from Kashmir), the Tripiṭaka master, to explain the Sanskrit originals. Lìyán of Guangze Temple, a Hanlin academician, served as the translator, Yuánzhào of Ximing Temple took notes, and Dàoyè of Zisheng Temple, Liángxiù of Ximing Temple, Yìngzhēn of Zhuangyan Temple, Chāowù of Liquan Temple, Dào'àn, and Biànkōng served as the correctors. A translation hall was established at Ximing Temple. On that day, they jointly translated the ten-volume Mahāyāna-uttaratantra-śāstra, the Nārāyaṇabala-samādhi-sūtra, and the Heart Sūtra. In the tenth month, the completed translations were presented to the emperor. The emperor bestowed a vegetarian feast upon the Shence Army and gifted Hui with five hundred bolts of silk and a set of winter clothing. The others received varying amounts of silk. Hui's letter of thanks was not recorded. His cousin Luo Haoxin's letter of thanks stated that he was a meritorious official who had pacified the rebellion, an honorary grand master of the Three Departments, and an inspector of the Crown Prince's affairs, but much of the content was not recorded. Hui eventually passed away in Luoyang, and his pagoda is located west of Longmen.
Tang Liángxiù
His surname was Guo, and he was from Pujin (present-day Yongji, Shanxi). When he reached the age of learning, he was tonsured at Baiti Temple on Zhongtiao Mountain. He mastered the scriptures, received the full precepts, and diligently lectured on the Dharma. In the fourth year of the Zhenyuan era, he was ordered to participate in the translation of the Mahāyāna-uttaratantra-śāstra by Prajñā of Kashmir. On the fourth day of the second month of the fifth year of the Zhenyuan era,
。寫成十卷進上。尋詔造疏。有謝表。薦同修疏沙門談筵于本寺開演。不錄贈秀談筵。道恒。等。帛九十疋。內給事毛琦瑛。宣詔慰問。
唐蓮華
中印土人。興元初。杖錫謁德宗曰。愿得一鐘歸西國。為陛下作大佛事。詔廣州節度使季復修鼓鑄。仍令送往南天竺金堆寺。華因置鐘于寶軍國毗盧遮那佛塔所。無幾何。附舶致華嚴後分梵夾。以謝。詔般若三藏。譯于崇福寺。成四十卷。
一雲南天竺烏萇國王。以書奉獻。不知孰是。
唐牟尼室利
華言寂默。北印土人。出家于中天竺那爛陁寺德宗貞元九年。擁錫東來。止長安興福寺。十九年徙崇福醴泉寺。復徙慈恩寺請翻譯上所出奘師梵本。守護國界主陀羅尼經十卷。及六麀圖。帝悅檀施加厚。
唐尸羅達磨
華言戒法。于闐人。居北庭。為大法師。貞元中。沙門悟空。偕節度使楊襲古。于北庭龍興寺。請法為譯主。出十地迴向輪等經。法躬讀梵文。兼譯語。沙門大震。筆受。法超潤文。善信證義。悟空證梵文。既繕寫。屬沙門不通所譯經本。附宣慰中使段明秀。秦事官牛昕安西奏事官程。鍔由回鶻路入朝進上。梵夾留龍興寺藏。
唐般若
罽賓國人。入本朝。充義學沙門。憲宗敦崇佛理。深思翻譯。而國家
【現代漢語翻譯】 現代漢語譯本：寫成十卷進獻給皇帝。不久，皇帝下詔製作奏疏。有謝表，推薦同修沙門談筵在本寺開講佛法。不記錄贈送給秀、談筵、道恒等人的物品，共計絲綢九十匹。內給事毛琦瑛宣讀詔書慰問。
唐蓮華（Tang Lianhua）
中印土人。興元初年，手持錫杖拜見德宗皇帝說：『希望得到一口鐘帶回西國，為陛下做一場盛大的佛事。』皇帝下詔廣州節度使季復修理鑄造，並命令送往南天竺金堆寺。蓮華因此將鐘放置在寶軍國毗盧遮那佛塔處。不久，附隨商船送來《華嚴經》後部分的梵文經卷，以表感謝。皇帝下詔般若三藏在崇福寺翻譯，譯成四十卷。
一說雲南天竺烏萇國王以書信進獻，不知哪個說法正確。
唐牟尼室利（Tang Muni-shili）
漢譯為寂默。北印度人。在中天竺那爛陀寺出家。德宗貞元九年，手持錫杖東來，住在長安興福寺。貞元十九年移居崇福醴泉寺。又移居慈恩寺，請求翻譯皇上所出的玄奘法師帶回的梵文字。翻譯《守護國界主陀羅尼經》十卷，以及《六麀圖》。皇帝很高興，賞賜豐厚。
唐尸羅達磨（Tang Shila-dama）
漢譯為戒法。于闐人。居住在北庭，擔任大法師。貞元年中，沙門悟空與節度使楊襲古在北庭龍興寺，請尸羅達磨擔任譯主，翻譯《十地迴向輪等經》。尸羅達磨親自閱讀梵文，兼任翻譯。沙門大震負責筆錄。法超負責潤色文字。善信負責考證義理。悟空負責考證梵文。繕寫完畢后，委託沙門不通所翻譯的經本，附隨宣慰中使段明秀、秦事官牛昕、安西奏事官程鍔，由回鶻的道路入朝進獻。梵文經夾留在龍興寺收藏。
唐般若（Tang Banruo）
罽賓國人。來到本朝，擔任義學沙門。憲宗皇帝推崇佛理，深入思考翻譯佛經，而國家
【English Translation】 English version: It was written in ten volumes and presented to the emperor. Soon after, the emperor issued an edict to prepare a memorial. There was a letter of thanks, recommending the fellow monk Tan Yan to open a lecture on Buddhism at this temple. The gifts to Xiu, Tan Yan, Dao Heng, etc., totaling ninety bolts of silk, were not recorded. The inner attendant Mao Qiying announced the imperial edict to express condolences.
Tang Lianhua (Tang Lianhua)
A person from Central India. In the early years of Xingyuan, he visited Emperor Dezong with a tin staff, saying, 'I wish to obtain a bell to take back to the Western Regions to perform a great Buddhist service for Your Majesty.' The emperor ordered Ji Fu, the Jiedushi (military governor) of Guangzhou, to repair and cast the bell, and then ordered it to be sent to the Jindui Temple in South India. Lianhua therefore placed the bell at the Vairocana Buddha Pagoda of Baojun Kingdom. Not long after, he sent the Sanskrit scriptures of the latter part of the Avatamsaka Sutra with a merchant ship to express his gratitude. The emperor ordered the Tripitaka Prajna to translate it at Chongfu Temple, completing forty volumes.
One account says that the King of Wuchang in Yunnan, South India, presented it with a letter, but it is not known which statement is correct.
Tang Muni-shili (Tang Muni-shili)
His Chinese name means 'Silence'. He was a native of North India. He became a monk at Nalanda Temple in Central India. In the ninth year of Zhenyuan during the reign of Emperor Dezong, he came east with a tin staff and stayed at Xingfu Temple in Chang'an. In the nineteenth year of Zhenyuan, he moved to Chongfu Liquan Temple. He then moved to Ci'en Temple, requesting to translate the Sanskrit texts brought back by Master Xuanzang, which were issued by the emperor. He translated the 'Guardian of the National Territory Dharani Sutra' in ten volumes, as well as the 'Six Deer Picture'. The emperor was very pleased and bestowed generous rewards.
Tang Shila-dama (Tang Shila-dama)
His Chinese name means 'Precept Dharma'. He was a native of Khotan. He lived in Beiting and served as a great Dharma master. During the Zhenyuan period, the monk Wukong and Jiedushi Yang Xigu invited Shila-dama at Longxing Temple in Beiting to serve as the translator, translating the 'Ten Stages of Transference Wheel Sutra' and other scriptures. Shila-dama personally read the Sanskrit text and also served as the translator. The monk Dazhen was responsible for recording. Fachao was responsible for polishing the text. Shanxin was responsible for verifying the meaning. Wukong was responsible for verifying the Sanskrit text. After the copying was completed, the translated scriptures were entrusted to the monk Butong, and attached to the envoy Duan Mingxiu, the Qin official Niu Xin, and the Anxi official Cheng E, who entered the court via the Uyghur route. The Sanskrit scriptures were left in Longxing Temple for storage.
Tang Banruo (Tang Banruo)
A person from the country of Kashmir. He came to this dynasty and served as a monk of righteous learning. Emperor Xianzong revered Buddhist principles and deeply considered the translation of Buddhist scriptures, while the country
多故。元和五年。庚寅。詔工部侍郎歸登孟簡劉伯芻蕭俯等。就醴泉寺。譯出經八卷。號本生心地觀。其梵夾則高宗時獅子國所進者。寫畢經進御覽。有詔愿為序。尋頒視其文冠于首。大中間。法寶大師玄暢。請入藏。
唐滿月
西域人也。開成中。進梵夾。會有甘露之禍。不暇翻譯。悟達國師知玄。好聲明學。師事月。因請出諸禁祝。偕菩提嚩日啰金剛悉地。出陀羅尼集四卷。又出佛為毗戍陁天子所說尊勝經一卷。較舊譯尤詳。
有般若斫迦三藏者。華言智慧輪。大中間。行大㬅拏羅灌頂法。為阿阇梨。著佛法根本。其說以為陀羅尼者。法之根本。蓋大毗盧遮那。寔諸佛所依。至於出生無邊法門。學者修戒定慧而以總持助成之。務令速疾。無不可者。又述示教指歸。
贊曰。
佛唱一音 周遍法界 隨類得聞 無雜無壞 業障有殊 斯陋而隘 翻譯之興 東國攸賴 記持非古 結集非今 阿難迦葉 常住一心 名句文身 舌授筆受 體制純深 律呂諧偶 海藏天宮 亦或稀有 視世辭章 泰山𡺈嶁
新修科分六學僧傳卷第二(四明胡君鉉刊) 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳
【現代漢語翻譯】 現代漢語譯本 多故。元和五年，庚寅年。皇帝下詔給工部侍郎歸登、孟簡、劉伯芻、蕭俯等人，在醴泉寺翻譯出經書八卷，名為《本生心地觀經》。這些梵文經卷是高宗時期獅子國（今斯里蘭卡）進貢的。經書抄寫完畢後進呈御覽。皇帝下詔希望有人為之作序，不久后頒佈，其序文置於經文之首。大中（唐宣宗年號）年間，法寶大師玄暢請求將此經收入藏經。
唐朝的滿月（Mǎnyuè）。
是西域人。開成（唐文宗年號）年間，進獻梵文經卷。當時正值甘露之禍（可能指某種災難），沒有時間翻譯。悟達國師知玄，喜愛聲明之學，於是師事滿月。因此請他翻譯各種禁咒。與菩提嚩日啰（Bodhi Vajra，菩提金剛）、金剛悉地（Vajrasiddhi，金剛成就）一起，翻譯出《陀羅尼集經》四卷。又翻譯出佛為毗戍陁（Visuddha，清凈）天子所說的《尊勝經》一卷，比舊譯本更加詳細。
有般若斫迦（Prajna Chakra，智慧輪）三藏法師，華言意為智慧輪。大中（唐宣宗年號）年間，舉行大㬅拏羅（Mandala，壇城）灌頂法，作為阿阇梨（Acharya，導師）。著有關於佛法根本的論述，其說法認為陀羅尼（Dharani，總持）是法的根本。認為大毗盧遮那佛（Mahavairocana，大日如來）是諸佛所依。至於出生無邊法門，學者修習戒、定、慧，而以總持來輔助成就，務求快速，沒有不能成就的。又著述《示教指歸》。
贊曰：
佛陀唱出一個音，周遍整個法界，眾生隨各自的類別而聽聞，沒有混雜沒有錯壞。 眾生的業障各有不同，因此（理解佛法）有深淺和狹隘。翻譯佛經的興起，東國（指中國）因此而有所依靠。 記錄和背誦不是古代的方式，結集也不是現在的方式，阿難（Ananda，多聞第一的尊者）和迦葉（Kasyapa，頭陀第一的尊者）常常保持一心。 名句和文字的表達，通過口頭傳授和筆錄，其體制純正而深刻，音律和諧而工整。 即使在海藏（佛教經典的總稱）和天宮中，也或許很少有這樣的（譯本）。看待世俗的辭章，（這些譯本）如同泰山之於𡺈嶁（小山）。
《新修科分六學僧傳》卷第二（四明胡君鉉刊） 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》
【English Translation】 English version Many events occurred. In the fifth year of Yuanhe (810 AD), the Gengyin year, the Emperor ordered the Vice Ministers of the Ministry of Public Works, Gui Deng, Meng Jian, Liu Bochu, and Xiao Fu, to translate eight volumes of scriptures at Liquan Temple, entitled 'Bensheng Xindi Guan Jing' (Sutra of the Contemplation of the Ground of Being in the Stages of Life). These Sanskrit manuscripts were presented by the Kingdom of the Lion (present-day Sri Lanka) during the reign of Emperor Gaozong. After the scriptures were copied, they were presented for the Emperor's review. The Emperor issued an edict desiring a preface to be written, which was soon promulgated and placed at the beginning of the scriptures. During the Dazhong period (reign of Emperor Xuanzong of Tang), Dharma Master Xuanchang requested that this scripture be included in the Tripitaka.
Manyue (Full Moon) of the Tang Dynasty.
He was a person from the Western Regions. During the Kaicheng period (reign of Emperor Wenzong of Tang), he presented Sanskrit manuscripts. At that time, there was a calamity of sweet dew (possibly referring to some kind of disaster), and there was no time to translate them. National Teacher Wuda Zhixuan, who loved the study of phonetics, became a disciple of Manyue. Therefore, he asked him to translate various forbidden mantras. Together with Bodhi Vajra (Bodhi Vajra, Diamond Wisdom) and Vajrasiddhi (Vajrasiddhi, Diamond Accomplishment), he translated four volumes of the 'Dharani Samucchaya Sutra' (Collection of Dharanis). He also translated one volume of the 'Usnisa Vijaya Sutra' (Victorious Buddha-Crown Sutra) spoken by the Buddha for the Visuddha (Visuddha, Pure) Deva, which was more detailed than the old translation.
There was Tripitaka Master Prajna Chakra (Prajna Chakra, Wheel of Wisdom), whose Chinese name means Wheel of Wisdom. During the Dazhong period (reign of Emperor Xuanzong of Tang), he performed the great Mandala (Mandala, Sacred Circle) Abhisheka (Initiation) ritual as an Acharya (Acharya, Teacher). He wrote treatises on the fundamentals of Buddhism, stating that Dharani (Dharani, Retention) is the root of the Dharma. He believed that Mahavairocana (Mahavairocana, Great Sun Buddha) is the basis upon which all Buddhas rely. As for the birth of boundless Dharma gates, scholars cultivate morality, concentration, and wisdom, and use Dharani to assist in their accomplishment, striving for speed, and there is nothing that cannot be accomplished. He also wrote 'Shijiao Zhigui' (Indications of the Teachings).
Eulogy:
The Buddha utters a single sound, pervading the entire Dharma realm, and sentient beings hear it according to their respective categories, without mixing or corruption. The karmic obstacles of sentient beings are different, so (understanding the Dharma) has depths and shallowness and narrowness. The rise of translating Buddhist scriptures is something that the Eastern country (referring to China) relies on. Recording and reciting are not the ways of the ancients, and compilation is not the way of the present, Ananda (Ananda, the foremost in hearing) and Kasyapa (Kasyapa, the foremost in ascetic practices) always maintain one mind. The expression of names, phrases, and words, through oral transmission and written records, its system is pure and profound, and the rhythm is harmonious and well-organized. Even in the sea of scriptures (a general term for Buddhist scriptures) and heavenly palaces, such (translations) may be rare. Looking at worldly literary works, (these translations) are like Mount Tai compared to 𡺈嶁 (a small hill).
Newly Revised Classified Biographies of Six Monks, Volume 2 (Published by Hu Junxuan of Siming) 卍 Newly Continued Tripitaka, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Monks
Newly Revised Classified Biographies of Six Monks
卷第三
浙東沙門 曇噩 述
慧學
傳宗
魏曇柯迦羅
此云法時。中天竺人。家世富有。喜營福。有才辨。讀書過目成誦。工四韋䭾論。風雲星宿。圖讖運變。皆煉達貫穿。謂天下之理。畢殫於己。年二十餘。游僧坊。閱法勝毗尼。茫然不知為何等語。嘆曰頓出情外。必有精義。跪問一比丘。遂悟因果三世之旨。於是棄家學道。誦大小乘經。諸毗尼部。以游化諸國。嘉平中。至洛陽。時法流濫觴。中夏比丘特剪髮而已。齋懺事。如祠祀狀。律儀之說。曾莫聞也。迦羅至。始疏決其源。譯戒律以僧祇戒心為日用。又請梵僧。立結磨法。而道遂大行。后不知所終。
梁菩提達磨
南天竺香至國王之季子也。剎帝利種。資性開朗。神慧無方。志存大乘本名菩提多羅。后遇二十七祖般若多羅尊者。游化其國。受王供養。以神通力。知其密跡。使與二兄月凈多羅功德多羅。辨所施珠。而磨才智無礙。二兄不能屈。尊者因謂之曰。汝于諸法。已得通量。夫達磨者。通大之義也。宜名達磨。以承統寄。磨恭稟教義。服勤左右。垂四十年。迨尊者順世。遂躬行闡導。破伏六宗。然觀震旦。有大乘氣象。故附舶東來。閱三寒暑。達于南海。時梁大通元年也。廣州既備禮迎接。即驛奏
【現代漢語翻譯】 現代漢語譯本 卷第三
浙東沙門 曇噩 述
慧學
傳宗
魏曇柯迦羅（Dharmakala）
此云法時。是中天竺人。家世富有，喜歡經營福業。有才華善辯，讀書過目成誦。精通四韋陀論。對於風雲星宿、圖讖運變，都精熟通達。自認為天下的道理，都已經完全掌握。二十多歲時，遊歷僧院，閱讀《法勝毗尼》，茫然不知所云，感嘆說：『這些道理完全超出了我的理解，必定有精深的含義。』於是跪問一位比丘，從而領悟了因果三世的道理。於是捨棄家庭，學習佛道，誦讀大小乘經典，以及各種毗尼律部，游化于各國。嘉平年間，到達洛陽。當時佛法流傳氾濫，中原地區的比丘只是簡單地剃髮而已，齋戒懺悔之事，如同祭祀一般。對於律儀的說法，從未聽聞。曇柯迦羅（Dharmakala）到達后，開始疏通決斷其源流，翻譯戒律，以《僧祇戒心》作為日常行持。又請來梵僧，建立羯磨法。於是佛法得以大行。後來不知所終。
梁菩提達磨（Bodhidharma）
是南天竺香至國王的小兒子，屬於剎帝利種姓。天性開朗，神慧無邊，立志于大乘佛法。原本名叫菩提多羅（Bodhitara），後來遇到第二十七祖般若多羅尊者（Prajnatara），游化到他的國家，受到國王的供養。般若多羅尊者以神通力，知道他的秘密行跡，讓他與兩個哥哥月凈多羅（Candra-nirmala-tara）、功德多羅（Gunatara）辨識所施捨的寶珠，而菩提達磨（Bodhidharma）的才智無礙，兩個哥哥不能難倒他。尊者因此對他說：『你對於諸法，已經通達無礙。所謂達磨（Dharma），就是通達廣大的意思。應該名為達磨（Dharma），來繼承統緒。』菩提達磨（Bodhidharma）恭敬地接受教義，服侍在尊者左右，長達四十年。等到尊者圓寂后，於是親自弘揚佛法，破斥降伏六宗。他觀察到震旦（中國）有大乘氣象，所以搭乘商船來到東方。經歷了三年時間，到達南海。當時是梁大通元年。廣州地方官員以禮迎接，立即上奏朝廷。
【English Translation】 English version Chapter 3
Shramana Tan'e of Eastern Zhejiang Composed
Wisdom Studies
Lineage Transmission
Wei Dynasty Dharmakala
This translates to 'Law Time'. He was from Central India, from a wealthy family, and enjoyed accumulating blessings. He was talented and eloquent, able to memorize after reading something once. He was skilled in the Four Vedas. He was proficient and thorough in the study of wind, clouds, stars, prognostications, and cyclical changes. He believed that he had completely grasped all the principles of the world. In his twenties, he visited monasteries and read the Vinaya of Dharmagupta, but he was at a loss as to what it meant. He exclaimed, 'It completely transcends my understanding; there must be profound meaning.' He knelt and asked a Bhikshu, and then he understood the principles of cause and effect and the three lifetimes. Thereupon, he abandoned his home to study the Dharma, reciting the Mahayana and Hinayana sutras, as well as the various Vinaya sections, traveling and transforming in various countries. During the Jiaping era, he arrived in Luoyang. At that time, the flow of the Dharma was rampant, and the Bhikshus of the Central Plains merely shaved their heads. The matters of fasting and repentance were like sacrificial rites. The teachings of the Vinaya had never been heard. When Dharmakala arrived, he began to dredge and resolve its source, translating the precepts and taking the Sanghika-vinaya-hrdaya as daily practice. He also invited Brahmin monks to establish the Karma rituals, and thus the Dharma greatly flourished. Later, his whereabouts became unknown.
Liang Dynasty Bodhidharma
He was the youngest son of King Xiangzhi of Southern India, of the Kshatriya caste. He was naturally intelligent, with boundless spiritual wisdom, and aspired to the Mahayana. His original name was Bodhitara. Later, he encountered the twenty-seventh patriarch Prajnatara, who traveled and transformed in his country and was supported by the king. Prajnatara, with his supernatural powers, knew his secret traces and had him and his two elder brothers, Candra-nirmala-tara and Gunatara, identify the donated pearls. Bodhidharma's talent and wisdom were unobstructed, and his two elder brothers could not stump him. The Venerable One then said to him, 'You have already attained thorough understanding of all dharmas. The meaning of Dharma is vast understanding. You should be named Dharma to inherit the lineage.' Bodhidharma respectfully received the teachings and served diligently by the Venerable One's side for forty years. After the Venerable One passed away, he personally propagated and guided, subduing the six sects. Observing that there was a Mahayana atmosphere in China, he came east by ship. After three years, he arrived in the South Sea. It was the first year of the Datong era of the Liang Dynasty. The officials of Guangzhou welcomed him with courtesy and immediately reported to the court.
武帝。帝詔至。慰勞勤渥。問曰。朕自御極以來。造寺寫經度僧。有何功德。答曰。人天小果耳。上曰。何謂大乘功德。答曰。凈智妙圓。體自空寂。如是功德。不於世求。上曰。如何是聖諦第一義。答曰。廓然無聖。上曰。對朕者誰。答曰不識。上終無所領悟。乃北抵魏。寓止嵩山少林寺。面壁危坐。終日嘿然。人競以壁觀婆羅門苾之。時則孝明帝武泰元年也。帝欽磨道德。三詔不起。就賜摩衲袈裟。金缽銀水瓶。以致供養。
俄有沙門惠可道副道育尼總持者。從其誨勵九年。乃命之曰。時至矣。汝等宜各言其所得乎。副曰。如我所見。不執文字。不離文字。而為道用。磨曰。汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。磨曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處。無一法可得。磨曰。汝得吾骨。慧可禮拜后。依位而立。磨曰。汝得吾髓。於是顧謂慧可曰昔如來。以王法眼藏。付迦葉大士。展轉囑累。以至於吾。我今付汝。汝當護持。拜授袈裟。以表信。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。又曰吾觀震旦。惟楞伽經。可以印心。汝等宜加勉。乃往禹門千聖寺。端坐示滅。即太和十九年丙辰歲。十月五日也。其年十二月二十八日。葬熊耳山之
【現代漢語翻譯】 現代漢語譯本： 武帝問：『朕自登基以來，建造寺廟，抄寫經書，度化僧人，有何功德？』 菩提達摩回答：『這只是人天小果而已。』 武帝問：『何謂大乘功德？』 菩提達摩回答：『清凈智慧，玄妙圓滿，本體空寂。這樣的功德，不能在世間追求。』 武帝問：『如何是聖諦第一義？』 菩提達摩回答：『廓然無聖。』 武帝問：『站在朕面前的是誰？』 菩提達摩回答：『不認識。』 武帝始終沒有領悟。於是向北前往魏國，寄居在嵩山少林寺，面對墻壁危坐，整日沉默不語。人們都把他看作是壁觀婆羅門。 當時是孝明帝武泰元年。 孝明帝欽佩菩提達摩的道德，多次詔請他都不應允，於是賜予他摩衲袈裟、金缽和銀水瓶，以表達供養之意。
後來有沙門惠可（Huike）和道副（Daofu），還有道育（Daoyu）和尼總持（Zongchi）跟隨菩提達摩學習九年。菩提達摩於是對他們說：『時機到了，你們應該各自說說自己的心得。』 道副說：『依我所見，不執著于文字，也不脫離文字，而是爲了道而運用文字。』 菩提達摩說：『你得到了我的皮。』 尼總持說：『我現在的理解，就像慶喜（Qingxi，阿難的別名）見到阿閦佛國（Akshobhya Buddha-field）一樣，一見之後便不再見。』 菩提達摩說：『你得到了我的肉。』 道育說：『四大（四大元素）本性是空的，五陰（五蘊）並非真實存在，而我所見之處，沒有一法可以得到。』 菩提達摩說：『你得到了我的骨。』 慧可禮拜之後，依位而立。 菩提達摩說：『你得到了我的髓。』 於是回頭對慧可說：『過去如來將正法眼藏（Wangfa Eye Treasury）傳付給迦葉大士（Mahakasyapa），輾轉囑託，一直傳到我這裡。我現在傳給你，你應當護持。』 於是授予慧可袈裟，以表示信任。並告訴慧可聽他的偈語：『我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣，結果自然成就。』 又說：『我觀察震旦（Zhendan，中國的古稱），只有《楞伽經》（Lankavatara Sutra）可以印證心性。你們應該更加努力。』 於是前往禹門千聖寺，端坐示寂，即太和十九年丙辰歲，十月五日。那年十二月二十八日，葬于熊耳山（Xiongershan）。
【English Translation】 English version: Emperor Wu asked: 'Since I ascended the throne, I have built temples, transcribed scriptures, and ordained monks. What merit have I accumulated?' Bodhidharma replied: 'These are only minor rewards in the realms of humans and gods.' Emperor Wu asked: 'What is the merit of the Mahayana?' Bodhidharma replied: 'Pure wisdom, wondrous perfection, the essence of emptiness and stillness. Such merit cannot be sought in the world.' Emperor Wu asked: 'What is the first principle of the Noble Truths?' Bodhidharma replied: 'Vast emptiness, nothing sacred.' Emperor Wu asked: 'Who is standing before me?' Bodhidharma replied: 'I do not know.' Emperor Wu ultimately gained no understanding. Thereupon, Bodhidharma went north to the Wei kingdom and resided at Shaolin Temple (Shaolin Temple) on Mount Song (Mount Song), facing a wall in seated meditation, silent all day long. People all regarded him as the 'wall-gazing Brahman'. This was in the first year of the Wutai era of Emperor Xiaoming. Emperor Xiaoming admired Bodhidharma's virtue and repeatedly summoned him, but he did not comply. So the Emperor bestowed upon him a monastic robe, a golden bowl, and a silver water bottle as offerings.
Later, the monks Huike (Huike), Daofu (Daofu), Daoyu (Daoyu), and the nun Zongchi (Zongchi) followed Bodhidharma and studied with him for nine years. Bodhidharma then said to them: 'The time has come. You should each speak of what you have attained.' Daofu said: 'As I see it, one neither clings to words nor departs from words, but uses them for the sake of the Way.' Bodhidharma said: 'You have attained my skin.' Zongchi said: 'My understanding now is like Qingxi (Qingxi, another name for Ananda) seeing the Akshobhya Buddha-field (Akshobhya Buddha-field): one glimpse and no more.' Bodhidharma said: 'You have attained my flesh.' Daoyu said: 'The four great elements (four great elements) are fundamentally empty, and the five skandhas (five aggregates) are not real. As for what I see, there is not a single dharma to be attained.' Bodhidharma said: 'You have attained my bones.' Huike bowed and stood in his place. Bodhidharma said: 'You have attained my marrow.' Then, turning to Huike, he said: 'In the past, the Tathagata entrusted the Treasury of the Eye of the True Law (Wangfa Eye Treasury) to the Great Master Mahakasyapa (Mahakasyapa), who passed it down through successive entrustments until it reached me. Now I entrust it to you, and you should protect and uphold it.' Thereupon, he bestowed the robe upon Huike to signify trust, and told Huike to listen to his verse: 'I came to this land originally to transmit the Dharma and save deluded beings. One flower opens with five petals, and the fruit naturally comes to be.' He also said: 'I observe that in Zhendan (Zhendan, ancient name for China), only the Lankavatara Sutra (Lankavatara Sutra) can seal the mind. You should strive harder.' Then he went to the Thousand Sage Temple (Thousand Sage Temple) at Yumen (Yumen) and sat in meditation, passing into stillness, which was the fifth day of the tenth month in the year Bingchen of the Taihe era. On the twenty-eighth day of the twelfth month of that year, he was buried on Mount Xionger (Xiongershan).
定林寺。塔其上焉。后三歲。奉使宋云自西域回。遇磨蔥嶺手𢹂只履。翩然獨邁。問之曰。西天去云歸以聞。詔啟。壙視之。僅只履而已。唐代宗朝追諡圓覺禪師。塔曰空觀。
梁僧副
姓王氏。太原祁人性姿專靜。好學求師。不憚險遠。於是事達磨。禪師于巖谷。而剃髮焉。既深造定宗。又備探經論。知聖法無二。一以為已。齊建武間。南遊揚輦。愛鐘山定林泉石之勝。遂止於下寺。王侯造請。坐不為起。跬步宮闕。未嘗謁覲。高皇欽挹。詔有司考室于開善寺。以侍之。副嘆曰。寰堵之室。匡坐其間。尚足為樂。寧貴榱題數尺。食前方丈哉。且安而能遷。古人所與。何必滯此。以玩耳目之好。會西昌侯蕭淵藻。出鎮庸蜀。因附以西。由是默契之指。被于邛[(束*束)/火]。久之南還。住開善如初。先是南平王觀疾。有野人可規得佛經一帙于胡翼山下。其授經者曰。予此山之神也。為我語王。疾無足憂者。但依經法行齋三七日。即愈矣。且曰如不曉。當問副禪師。異日持以問副。副驚以為此慧印三昧經也。奚從致之。教之行齋法。王疾果瘳。
普通五年。春秋六十一。其未卒也。或勸修福。遽起坐而厲聲曰。麋財費。以延命資後有。是豈達性空者所為。房中什物。並以施僧。勿營棺壟。棄屍山
【現代漢語翻譯】 現代漢語譯本：定林寺里有一座塔。三年後，奉命出使的宋云從西域返回。在蔥嶺遇到了一個人，手裡拿著一隻鞋子，輕快地獨自走著。宋云問他，那人說：『我從西天去。』宋云回來后稟告了這件事。皇帝下詔打開塔觀看，裡面只有一隻鞋子而已。唐代宗時期追諡他為圓覺禪師，塔的名字叫做空觀。
梁朝僧人僧副
僧副姓王，是太原祁縣人，天性專注安靜，喜歡學習，爲了求師不畏懼險遠。於是跟隨達磨禪師在山巖中剃度出家。他深入研究禪定，又廣泛探究經論，明白聖法沒有分別，一心專研。齊建武年間，他南遊到揚州和輦下，喜愛鐘山定林寺的泉石之美，於是住在下寺。王侯前來拜訪請教，他坐著不起身。即使是皇宮，也未曾去謁見。高皇欽佩他的德行，下詔有關部門在開善寺為他準備住所來侍奉他。僧副感嘆道：『四壁之室，匡坐其中，尚且足以快樂，難道要貪圖房屋高大，吃飯時擺滿一丈見方的食物嗎？而且安於現狀又能隨遇而安，是古人所推崇的，何必拘泥於此，貪圖耳目的享受呢？』恰逢西昌侯蕭淵藻出鎮庸蜀，僧副就跟隨他西行。因此，他默契的禪宗思想傳播到了邛地。很久以後，他返回南方，像最初一樣住在開善寺。此前，南平王生病，有野人在胡翼山下得到一卷佛經，授經的人說：『我是這座山的山神，請你轉告南平王，他的病不用擔心，只要按照經書上的方法齋戒二十一天，就會痊癒。』並且說『如果不明白，可以去問僧副禪師。』後來南平王拿著經書去問僧副，僧副驚訝地說：『這是《慧印三昧經》啊！從哪裡得到的？』他教南平王齋戒的方法，南平王的病果然痊癒了。
普通五年，僧副六十一歲。臨終前，有人勸他修福，他立刻起身，厲聲說道：『浪費錢財來延長壽命，留給後人，這難道是通達性空的人所為嗎？』他把房間里的東西全部施捨給僧人，不要為他建造棺材墳墓，把屍體丟到山裡。
【English Translation】 English version: There is a pagoda in Dinglin Temple. Three years later, Song Yun, who was sent on a mission, returned from the Western Regions. He met a person in the Pamir Mountains, carrying only one shoe in his hand, walking swiftly alone. Song Yun asked him, and the man said, 'I am going from the Western Heaven.' Song Yun returned and reported this matter. The emperor ordered the pagoda to be opened, and there was only one shoe inside. During the reign of Emperor Daizong of the Tang Dynasty, he was posthumously named Zen Master Yuanjue (Enlightenment), and the pagoda was called Kongguan (Emptiness Contemplation).
The Liang Dynasty Monk Sengfu
Sengfu, whose surname was Wang, was a native of Qi County, Taiyuan. He was naturally focused and quiet, and loved to learn, not fearing dangers to seek teachers. Therefore, he followed Zen Master Damo (Bodhidharma) and was tonsured in the mountains. He deeply studied meditation and extensively explored the scriptures and treatises, understanding that the sacred Dharma is not different, and devoted himself to it wholeheartedly. During the Jianwu period of the Qi Dynasty, he traveled south to Yangzhou and the capital, admiring the beauty of the springs and rocks of Dinglin Temple on Zhong Mountain, and stayed in the lower temple. Princes and nobles came to visit and ask for instruction, but he remained seated and did not rise. He never visited the imperial palace. Emperor Gao admired his virtue and ordered the relevant departments to prepare a residence for him in Kaisan Temple to serve him. Sengfu sighed and said, 'A room with four walls, sitting upright within it, is enough to be happy. Why should one covet tall buildings and a feast of food covering a square foot? Moreover, being content and adaptable is what the ancients valued. Why be attached to this, indulging in the pleasures of the eyes and ears?' It happened that Marquis Xiao Yuanzao of Xichang was stationed in Yong and Shu, so Sengfu followed him west. Therefore, his tacit understanding of Chan (Zen) thought spread to Qiong. After a long time, he returned south and lived in Kaisan Temple as before. Previously, Prince Nanping was ill, and a wild man obtained a volume of Buddhist scriptures at the foot of Mount Huyi. The person who gave the scriptures said, 'I am the mountain god of this mountain. Please tell the prince that there is no need to worry about his illness. Just follow the methods in the scriptures and fast for twenty-one days, and he will recover.' And he said, 'If you do not understand, you can ask Zen Master Sengfu.' Later, the prince took the scriptures to ask Sengfu, who was surprised and said, 'This is the Huiyin Samadhi Sutra! Where did you get it?' He taught the prince the method of fasting, and the prince's illness was indeed cured.
In the fifth year of the Putong era, Sengfu was sixty-one years old. Before his death, someone advised him to cultivate merit, but he immediately got up and said sternly, 'Wasting money to prolong life and leaving it to future generations, is this what someone who understands the emptiness of nature would do?' He gave all the things in his room to the monks, and told them not to build a coffin or tomb for him, but to abandon his body in the mountains.
谷。以飽鳥獸。不亦善乎。門徒涕泣莫從。永興公主素所歸敬啟請東宮著文。湘東王繹。為樹碑焉。
齊慧文
姓高氏。神武諸孫也。天姿穎悟。夙稟圓乘。每以大智論中。一心三智之說。以修觀法。蓋大智度論。引大品云。欲以道智。具足道種智。當學般若。欲以道種智。具足一切智。當學般若。欲以一切智。具足一切種智。當學般若。欲以一切種智。斷煩惱及習。當學般若。論自問曰。一心中得一切智。道種智。一切種智。斷一切煩惱及習。今云何言。以一切智具足一切種智。以一切種智。斷煩惱及習。答曰實一切一時得。此中為令人信般若波羅蜜故。次第差別如是說。然雖一心中得。亦有初中后次第耳。如一心有生因緣住。住因緣滅三相也。又如心心教法。不相應諸行。身業口業等。以道智。具足一切智。以一切智。具足一切種智。以一切種智。斷煩惱及習。亦如是。且果既一心而得。因豈前後而獲耶。故此觀成時。證一心三智。雙亡雙照。即入切住無生忍位。
又嘗讀中論。四諦品。偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義恍然頓了。諸法無非因緣所生。而此因緣有不定有。空不定空。空有不二。名為中道。
文當是時。盛聚徒于河淮之間。所入法門。非世所測。
【現代漢語翻譯】 現代漢語譯本：把食物分給鳥獸，不也是一件善事嗎？門徒們哭泣著，沒有人敢違揹他的意願。永興公主一向敬重他，於是請求東宮為他撰寫碑文。湘東王蕭繹為他樹立了石碑。
齊慧文
姓高，是神武皇帝的後代。他天資聰穎，從小就接受了圓滿的佛法。他經常用《大智度論》中關於『一心三智』的說法來修習觀想。這是因為《大智度論》引用《大品般若經》說：『想要用道智圓滿道種智，應當學習般若；想要用道種智圓滿一切智，應當學習般若；想要用一切智圓滿一切種智，應當學習般若；想要用一切種智斷除煩惱和習氣，應當學習般若。』《大智度論》自己問道：『在一心中就能獲得一切智、道種智、一切種智，斷除一切煩惱和習氣，為什麼現在說要用一切智圓滿一切種智，用一切種智斷除煩惱和習氣呢？』回答說：『實際上一切都是同時獲得的，這裡是爲了讓人相信般若波羅蜜，才這樣次第差別地解說。』雖然在一心中獲得，也有初、中、后這樣的次第。比如一個念頭有生、因緣、住，住、因緣、滅這三種相。又比如心心所法、不相應行、身業、口業等，用道智圓滿一切智，用一切智圓滿一切種智，用一切種智斷除煩惱和習氣，也是這樣。既然果報是一心獲得的，那麼因地修行難道有先後之分嗎？』因此，當這種觀想成就時，就能證得一心三智，雙重泯滅又雙重照見，立即進入切住無生忍的境界。
他又曾經讀《中論》的《四諦品》，其中的偈頌說：『因緣所生的法，我說就是空，也叫做假名，也叫做中道義。』他恍然大悟，一切諸法無非是因緣所生，而這因緣有不是真有，空不是真空，空有不二，就叫做中道。
慧文當時在河淮一帶聚集了很多弟子，他所修習的法門，不是世俗之人所能理解的。
【English Translation】 English version: 'Is it not a good deed to share food with birds and beasts?' The disciples wept, but none dared to disobey his will. Princess Yongxing, who had always respected him, requested the Eastern Palace to compose an inscription for him. King Xiangdong, Xiao Yi (name of the king), erected a stele for him.
Qi Huiwen
His surname was Gao, and he was a descendant of Emperor Shenwu. He was intelligent by nature and had received the complete Dharma from a young age. He often used the concept of 'one mind, three wisdoms' from the Mahāprajñāpāramitopadeśa (Dazhidulun) to practice contemplation. This is because the Mahāprajñāpāramitopadeśa quotes the Mahāprajñāpāramitāsūtra (Dapin) as saying: 'If you want to perfect the wisdom of the path (dao zhi) with the wisdom of the seeds of the path (dao zhong zhi), you should study Prajñā (般若，wisdom); if you want to perfect all wisdom (yi qie zhi) with the wisdom of the seeds of the path, you should study Prajñā; if you want to perfect all kinds of wisdom (yi qie zhong zhi) with all wisdom, you should study Prajñā; if you want to cut off afflictions and habits with all kinds of wisdom, you should study Prajñā.' The Mahāprajñāpāramitopadeśa itself asks: 'In one mind, one can attain all wisdom, the wisdom of the seeds of the path, and all kinds of wisdom, and cut off all afflictions and habits. Why does it now say that one should perfect all kinds of wisdom with all wisdom, and cut off afflictions and habits with all kinds of wisdom?' The answer is: 'In reality, everything is attained simultaneously. Here, it is explained in a sequential and differentiated manner to make people believe in Prajñāpāramitā (般若波羅蜜，Perfection of Wisdom).' Although it is attained in one mind, there is still a sequence of beginning, middle, and end. For example, a thought has three aspects: arising, conditioned existence, and dwelling; dwelling, conditioned existence, and ceasing. Also, like mental functions, non-corresponding formations, physical karma, and verbal karma, one perfects all wisdom with the wisdom of the path, perfects all kinds of wisdom with all wisdom, and cuts off afflictions and habits with all kinds of wisdom, it is also like this. Since the result is attained in one mind, how can the practice of the cause have a sequence?' Therefore, when this contemplation is accomplished, one can realize the one mind, three wisdoms, both extinguishing and illuminating, and immediately enter the stage of non-origination forbearance.
He also once read the Catuspariksa (S諦品, Chapter on the Four Noble Truths) of the Mūlamadhyamakakārikā (中論, Middle Treatise), in which the verse says: 'The Dharma (法，teachings) that arises from conditions, I say is emptiness, is also called provisional name, and is also called the Middle Way.' He suddenly realized that all Dharmas are nothing but arising from conditions, and this conditioned existence is not truly existent, emptiness is not truly empty, emptiness and existence are not two, and this is called the Middle Way.
At that time, Huiwen gathered many disciples between the Yellow River and the Huai River. The Dharma gate he practiced was not something that ordinary people could comprehend.
及南嶽弘化南方。學者推所從來。乃以為遙稟龍樹云。
齊慧可者
武牢人也。姓姬氏。父寂嘗以無子禱于佛。一夕感異光照室。其母因而懷妊。及娩遂以照室之瑞。名之曰光。幼不群。博涉詩書。尤精玄理。后覽佛書。若超然自有所得者。素好游。不事家人產業。即抵洛陽龍門之香山。依寶靜禪師出家。受具于永穆寺。浮沉講肆。遍學大小乘義。年三十二。返香山終日宴坐。閱八載。于寂嘿中。見神人。謂曰。汝將南受果位尚滯於此。可乎。翌日覺頭痛如刺。其師欲召善醫者治之。空中忽有聲曰。此易骨耳。非常痛也。可遂以見神事白師。師視其頂。即五骨峣然。如五峰秀出。因曰。吉祥相也。吾聞達磨大士南居少林。汝宜趣往而師事之。必有所證。此神所贊也。可受教造少室。晨夕參承。達磨每面壁端坐。無所誨。可自唸曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。顧我何人。而敢易邪。其年十二月九日夜。天大雨雪。可堅立不動。遲明積雪過膝。達磨愍而問曰。汝久立雪中。當求何事。可悲淚曰。愿和尚慈悲。開甘露門。廣度群品。磨曰。諸佛無上妙道。自非曠劫精勤。能行難行。能忍難忍。而欲以小德小智。輕心慢心。冀有所得。不可也。可聞誨。潛取刀斷左臂。置師前。磨乃曰
【現代漢語翻譯】 現代漢語譯本 及南嶽弘化南方。學者們推測（禪宗）的源頭，都認為（慧可）是遙遠地稟承了龍樹（Nāgārjuna，佛教哲學家）的思想。
齊地的慧可（Huike）禪師，
是武牢（今河南滎陽）人，姓姬。他的父親寂，曾經因為沒有兒子而向佛祈禱。一天晚上，（寂）感到有奇異的光芒照亮了房間，他的母親因此懷孕。等到出生時，就因為這光照房間的祥瑞，給他取名為光。慧可從小就不合羣，廣泛涉獵詩書，尤其精通玄妙的道理。後來閱讀佛經，好像超脫塵世而自有領悟。他向來喜歡遊歷，不經營家裡的產業。於是前往洛陽龍門的香山，依從寶靜禪師出家，在永穆寺受具足戒。他沉浸於講經說法，遍學大小乘的義理。三十二歲時，返回香山終日靜坐。過了八年，在寂靜中，見到神人，對他說：『你將要到南方接受果位，還滯留在這裡可以嗎？』第二天早上，（慧可）覺得頭痛如針刺。他的師父想要召集好的醫生來治療他，空中忽然有聲音說：『這是易骨（更換骨頭），不是普通的疼痛。』慧可於是將見到神的事情告訴師父。師父看他的頭頂，就有五塊骨頭突兀聳立，好像五座山峰秀麗地聳出。於是說：『這是吉祥的相啊！我聽說菩提達磨（Bodhidharma）大師在南方居住在少林寺，你應該前去侍奉他，一定會有所證悟。這是神所讚許的。』慧可接受教誨前往少室山，早晚侍奉達磨。達磨總是面壁端坐，沒有教誨。慧可自己想：『過去的人爲了求道，敲骨取髓，刺血濟饑，鋪散頭髮掩蓋泥濘，跳下懸崖喂老虎。想想我算什麼人，竟然敢輕視（求道）呢？』那年十二月九日夜裡，天下大雨雪。慧可堅定地站立不動。到天亮時積雪已經沒過膝蓋。達磨憐憫地問：『你長久地站立在雪中，想要尋求什麼？』慧可悲傷地流淚說：『希望和尚慈悲，開啟甘露之門，廣泛地救度眾生。』達磨說：『諸佛無上的妙道，如果不是經過曠日持久的精勤，能夠行常人難以行之事，能夠忍常人難以忍之事，卻想要憑藉小小的德行和小小的智慧，輕慢的心，希望有所得，是不可能的。』慧可聽了教誨，悄悄地拿起刀砍斷了自己的左臂，放在達磨面前。達磨於是說：
【English Translation】 English version and propagated (Dharma) in the south at Mount Nan Yue. Scholars speculate on the origin (of Chan Buddhism), believing that (Huike) remotely inherited the thought of Nāgārjuna (Buddhist philosopher).
Chan Master Huike of Qi,
was a native of Wu Lao (present-day Xingyang, Henan), with the surname Ji. His father, Ji, once prayed to Buddha for a son. One night, (Ji) felt a strange light illuminating the room, and his mother became pregnant as a result. When he was born, he was named Guang because of the auspicious sign of the light illuminating the room. Huike was unsociable from a young age, widely read in poetry and books, and especially proficient in profound principles. Later, after reading Buddhist scriptures, it was as if he had transcended the world and had his own understanding. He had always liked to travel and did not manage the family property. So he went to Xiangshan in Longmen, Luoyang, and became a monk under Chan Master Baojing, receiving full ordination at Yongmu Temple. He immersed himself in lecturing and preaching, studying the doctrines of both Mahayana and Hinayana. At the age of thirty-two, he returned to Xiangshan and sat in meditation all day long. After eight years, in the silence, he saw a divine person who said to him, 'You are going to receive the fruit position in the south, is it okay to stay here?' The next morning, (Huike) felt a headache like a needle prick. His master wanted to summon a good doctor to treat him, but suddenly a voice in the air said, 'This is Yi Gu (changing bones), not ordinary pain.' Huike then told his master about seeing the divine being. The master looked at the top of his head, and there were five bones towering, like five peaks rising beautifully. So he said, 'This is an auspicious sign! I heard that Great Master Bodhidharma lives in Shaolin Temple in the south, you should go and serve him, and you will surely have some realization. This is what the gods have praised.' Huike accepted the teaching and went to Shaoshi Mountain, serving Bodhidharma morning and evening. Bodhidharma always sat facing the wall, without teaching. Huike thought to himself, 'In the past, people sought the Tao by knocking on bones to extract marrow, piercing blood to relieve hunger, spreading hair to cover mud, and jumping off cliffs to feed tigers. What am I, that I dare to despise (seeking the Tao)?' On the night of the ninth day of the twelfth month of that year, there was heavy rain and snow. Huike stood firm and did not move. By dawn, the snow had covered his knees. Bodhidharma asked compassionately, 'You have been standing in the snow for a long time, what do you want to seek?' Huike said sadly with tears, 'I hope the monk will be compassionate, open the gate of nectar, and widely save sentient beings.' Bodhidharma said, 'The supreme and wonderful Tao of all Buddhas, if it is not through prolonged diligence, being able to do what is difficult for ordinary people to do, being able to endure what is difficult for ordinary people to endure, but wanting to rely on small virtues and small wisdom, a contemptuous heart, hoping to gain something, is impossible.' After hearing the teaching, Huike quietly took a knife and cut off his left arm, placing it in front of Bodhidharma. Bodhidharma then said:
。諸佛最初求道。為法忘身。汝今斷臂吾前。以求佛慧。可也。遂與易名。曰慧可。可曰。諸佛法印。可得聞乎。磨曰。諸佛法印。此心是也。豈從人得哉。可曰。我心未安。乞師與安。磨曰。將心來。與汝安。可曰。覓心了不可得。磨曰。我與汝安心竟。后磨以衣缽付之曰。昔如來以正法眼。付迦葉大士。展轉囑累。而至於我。我今付汝。此衣缽所以表信也。至吾滅后二百年。衣缽不傳。法周沙界。潛符密證者。亦何可數哉。可既得弟子僧璨。乃復付以達磨衣缽。而說偈曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。且謂。汝善護持。吾有宿累。今當償之。隋開皇十二年。遂往鄴都管城正救寺。談無上道。聽者云會。先是辨和法師者。講涅槃經。學徒悉引去。和不勝忿。遂讒於邑令。加以非罪。可怡然委順而終。年一百七塔磁州滏陽縣唐德宗追諡大祖禪師。
齊慧光
生定州長廬楊氏。年十三。隨父入洛。以四月八日。從佛陀禪師。受三歸戒。陀強其父留之曰。此兒目光外射。必可教。因令誦習。光執卷攬文。若宿授。是歲夏末即為剃落。遽復演說所習辭理華贍。時輩號之聖沙彌。所獲利養。則盡以施人。陀壹聽之而弗詰。已而還鄉里。登具陀使先學律曰。律為慧基經論所由入也。茍以經論
【現代漢語翻譯】 現代漢語譯本：諸佛最初求道時，爲了求法而不惜犧牲自己的生命。你現在在我面前斷臂，以求佛的智慧，這是可以的。於是達摩便給他改名為慧可（智慧可以）。慧可說：『諸佛的法印，我可以聽聞嗎？』達摩說：『諸佛的法印，就是這個心。難道是從別人那裡得到的嗎？』慧可說：『我的心還不安寧，請師傅為我安心。』達摩說：『把你的心拿來，我為你安。』慧可說：『我尋找心，卻了不可得。』達摩說：『我已經為你安心完畢了。』之後，達摩將衣缽交付給他，說：『過去如來將正法眼，交付給迦葉（Mahākāśyapa）大士，輾轉囑託，傳到我這裡。我現在交付給你。這衣缽是用來表示信任的。到我滅度后二百年，衣缽就不再傳了，佛法將遍及整個世界。暗中契合、秘密證悟的人，又何止可以計數呢？』慧可得到弟子僧璨（Sengcan）后，又將達摩的衣缽交付給他，並說偈語：『本來緣有地，因地種花生。本來無有種，花亦不曾生。』並且說：『你要好好守護它。我過去有宿業，現在應當償還。』隋朝開皇十二年，於是前往鄴都管城正救寺，宣講無上道，聽眾雲集。先前有辨和法師，講《涅槃經》，學徒都離他而去。辨和非常憤怒，於是向邑令進讒言，加以莫須有的罪名。慧可安然順從，最終圓寂。享年一百零七歲，塔在磁州滏陽縣。唐德宗追諡他為大祖禪師。 齊慧光（Huiguang）： 出生于定州長廬楊氏。十三歲時，跟隨父親前往洛陽。四月八日，從佛陀（Buddha）禪師那裡，接受三歸戒。佛陀強行留下他的父親，說：『這孩子目光外射，必定可以教導。』於是讓他誦習。慧光拿著書卷，好像早就學過一樣。當年夏末就為他剃度。隨即又能演說所學習的辭藻，華麗豐富。同輩稱他為聖沙彌。所獲得的供養，都全部施捨給別人。佛陀聽了也不責問。之後回到家鄉。登壇受具足戒。佛陀讓他先學習戒律，說：『戒律是智慧的基礎，經論由此而入。如果憑藉經論』
【English Translation】 English version: When all Buddhas initially sought the Way, they forgot themselves for the sake of the Dharma. Now you cut off your arm before me to seek the wisdom of the Buddha, and that is acceptable. Thereupon, Bodhidharma changed his name to Huike (Wisdom is possible). Huike said, 'Can I hear about the Dharma seal of all Buddhas?' Bodhidharma said, 'The Dharma seal of all Buddhas is this mind. How could it be obtained from others?' Huike said, 'My mind is not yet at peace. I beg the master to pacify it for me.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Huike said, 'I seek my mind, but I cannot find it.' Bodhidharma said, 'I have already pacified your mind.' Afterwards, Bodhidharma gave him the robe and bowl, saying, 'In the past, the Tathagata (如來) entrusted the Eye of the True Dharma to the Great Master Kāśyapa (迦葉大士), who passed it down through successive entrustments until it reached me. Now I entrust it to you. This robe and bowl are a symbol of faith. Two hundred years after my passing, the robe and bowl will no longer be transmitted, and the Dharma will spread throughout the world. Those who secretly accord with it and secretly realize it, how can they be numbered?' After Huike obtained his disciple Sengcan (僧璨), he in turn entrusted him with Bodhidharma's robe and bowl, and spoke this verse: 'Originally, there was a ground for conditions; from the ground, flowers were grown. Originally, there were no seeds; flowers were never born.' And he said, 'You must protect it well. I have past karmic debts, and now I must repay them.' In the twelfth year of the Kaihuang era of the Sui Dynasty, he went to Zhengjiu Temple in Guancheng, Yedu, and expounded the unsurpassed Way, and the listeners gathered like clouds. Previously, the Dharma Master Bianhe lectured on the Nirvana Sutra, and all the students left him. Bianhe was very angry, and slandered Huike to the magistrate, adding false charges. Huike peacefully submitted and passed away. He was 107 years old, and his stupa is in Fuyang County, Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored him as the Great Ancestor Chan Master. Qi Huiguang (齊慧光): He was born into the Yang family of Changlu, Dingzhou. At the age of thirteen, he followed his father to Luoyang. On the eighth day of the fourth month, he received the Three Refuges from the Chan Master Buddha (佛陀). Buddha strongly urged his father to leave him, saying, 'This child's eyes shine outward, he can certainly be taught.' So he had him recite and study. Huiguang held the scroll and grasped the text as if he had learned it before. At the end of that summer, he was tonsured. Immediately he was able to expound on the learned words, which were ornate and rich. His peers called him the Holy Shami (聖沙彌). All the offerings he received were given away to others. Buddha listened to him without questioning. Afterwards, he returned to his hometown. He ascended the platform to receive the full precepts. Buddha had him first study the Vinaya (律), saying, 'The Vinaya is the foundation of wisdom, and the Sutras and Shastras enter through it. If one relies on the Sutras and Shastras'
先之。必將慢律。是障道之源已。自是因循多學律部。先有道覆律師者。創開四分制疏。惟科提舉宏綱。未之聞也光既登具之四夏。講僧祇聽者云合。然後究經論于辨公。攻字音于洛邑。著述以代憶持。而業弘矣。他日陀見其所作之文。召而告之曰。吾以果向期子今子區區。方事世諦語言。僅足為高明法師耳。對之流涕。會陀任少林寺主職勒那翻譯事。光時獲廁其席。久之詔充國僧都。屬歲大旱。禱雨嵩岳。沾洽。被詔入鄴都。以綏緝功。轉國統。爾朱世隆舉兵北討乏軍興。稅僧尼以充之。督責嚴酷。諫者斬。光直前詆世隆曰。若行此。恐非國家之福。遂寢一時名賢。如高傲曹高隆之令孤子儒等。皆禮敬焉。馮袞冀士也。淹貫經史。以州貢。觀光京師。自以未知釋宗。欲候光適值光講。乃坐聽大愜服。因求𨽻門下。不肯去。後於光門下。大著功行。號馮居士。光一日乘車。將坐曹。才出門。梁木忽裂。坐而署事。塊墜於前。察之亦莫知所從來也。由是臥疾。迨四旬而化于鄴之大覺寺。壽七十。光平生於華嚴涅槃維摩十地地持等。則疏其奧旨。于勝鬘遺教溫室仁王般若等。則註釋其義又重疏四分律百二十紙。刪定羯磨戒本。撰玄宗論。大乘義。律義章。仁王七誡。僧制十八條。弟子道云道暉等。云撰律疏九卷。暉略為七
【現代漢語翻譯】 現代漢語譯本： 先這樣做，必定會輕慢戒律，這是修道的障礙之源啊。因此，人們往往因循守舊，學習大量的戒律條文。先前有道覆律師（人名，律師）開創了《四分律》的疏解，只是提綱挈領地概括要點，沒有詳細闡述。道光（人名，僧人）受戒四年後，講授《僧祇律》，聽眾雲集。然後向辨公（人名，僧人）研究經論，向洛邑（地名，今洛陽）的人學習字音，通過著述來代替記憶背誦，因此學業得以弘揚。後來，菩提達摩（Bodhidharma，禪宗始祖）看到他所寫的文章，召見他並告訴他說：『我原本期望你證得果位，如今你卻只專注於世俗的語言文字，僅僅能成為一位高明的法師罷了。』道光聽后流下了眼淚。適逢菩提達摩擔任少林寺住持，負責勒那（Ratna，寶）的翻譯工作，道光當時得以列席其中。不久，道光奉詔擔任國僧都（僧官名）。那年發生大旱，他到嵩山祈雨，天降甘霖。於是被詔入鄴都（地名，北齊都城），以安撫民眾。後轉任國統（僧官名）。爾朱世隆（人名，北魏權臣）起兵北伐，軍資匱乏，於是向僧尼徵稅以充軍餉，督責非常嚴酷，進諫的人被殺。道光直接斥責爾朱世隆說：『如果這樣做，恐怕不是國家的福祉。』於是爾朱世隆暫時停止了徵稅。當時的名士，如高傲曹、高隆之、令狐子儒等，都對他非常尊敬。馮袞（人名）是冀州（地名）的士人，精通經史，被州里推薦。到京城觀光，自認為對佛教還不瞭解，想拜訪道光，正好趕上道光講經，於是坐下來聽講，非常滿意。因此請求歸附道光門下，不肯離去。後來在道光門下，做了很多功德善行，被稱為馮居士。道光有一天乘車，將要到官署辦公，剛出門，車上的梁木忽然斷裂。他坐在座位上處理公務，一塊東西掉落在面前，仔細檢視，也不知道是從哪裡來的。因此臥病不起，四十天後在鄴都的大覺寺圓寂，享年七十歲。道光平生對於《華嚴經》、《涅槃經》、《維摩詰經》、《十地經》、《地持經》等，都疏解了其中的奧義；對於《勝鬘經》、《遺教經》、《溫室經》、《仁王經》、《般若經》等，都註釋了其中的意義。又重新疏解了《四分律》一百二十紙，刪定了《羯磨戒本》，撰寫了《玄宗論》、《大乘義》、《律義章》、《仁王七誡》、《僧制十八條》等。他的弟子道云、道暉等，道云撰寫了《律疏》九卷，道暉略為七卷。
【English Translation】 English version: To do this first will inevitably lead to disrespecting the Vinaya (rules of monastic discipline), which is the source of obstacles to the path. Therefore, people often follow the old ways and study a large number of Vinaya rules. Previously, there was Vinaya Master Daofu (name, a Vinaya master) who initiated the commentary on the 'Four-Part Vinaya' (Dharmaguptaka Vinaya), only summarizing the key points without detailed explanation. Daoguang (name, a monk) after receiving the precepts for four years, lectured on the 'Sanghikas Vinaya' (Mahasanghika Vinaya), and the audience gathered like clouds. Then he studied the sutras and treatises with Bian Gong (name, a monk), and learned the pronunciation of words from the people of Luoyi (place name, present-day Luoyang), using writing to replace memorization, so his studies were promoted. Later, Bodhidharma (Bodhidharma, the founder of Zen Buddhism) saw the articles he had written, summoned him and told him: 'I originally expected you to attain the fruit, but now you are only focused on worldly language and writing, only able to become a brilliant Dharma master.' Daoguang shed tears after hearing this. It happened that Bodhidharma was the abbot of Shaolin Temple, in charge of the translation work of Ratna (Ratna, jewel), and Daoguang was able to attend. Soon, Daoguang was ordered to serve as the National Sangha Chief (title of a monastic official). That year there was a severe drought, and he prayed for rain at Mount Song, and sweet rain fell. So he was summoned to Yedu (place name, capital of the Northern Qi Dynasty) to appease the people. Later he was transferred to the National Overseer (title of a monastic official). Erzhu Shilong (name, a powerful minister of the Northern Wei Dynasty) raised troops to launch a northern expedition, and the military funds were scarce, so he levied taxes on monks and nuns to fill the military expenses, and the supervision was very strict, and those who advised were killed. Daoguang directly rebuked Erzhu Shilong and said: 'If you do this, I am afraid it is not the blessing of the country.' So Erzhu Shilong temporarily stopped the taxation. At that time, famous scholars, such as Gao Aocao, Gao Longzhi, and Linghu Ziru, all respected him very much. Feng Gun (name) was a scholar from Jizhou (place name), proficient in classics and history, and was recommended by the state. He went to the capital to visit, thinking that he did not know much about Buddhism, and wanted to visit Daoguang. He happened to be lecturing, so he sat down and listened, and was very satisfied. Therefore, he asked to join Daoguang's sect and refused to leave. Later, under Daoguang's tutelage, he did a lot of meritorious deeds and was called Layman Feng. One day, Daoguang was riding in a car, about to go to the official office, and as soon as he went out, the beam of the car suddenly broke. He sat in his seat to handle official business, and a piece of something fell in front of him, and after careful inspection, he did not know where it came from. Therefore, he fell ill and died in Dajue Temple in Yedu forty days later, at the age of seventy. Daoguang in his life, for the 'Avatamsaka Sutra' (Flower Garland Sutra), 'Nirvana Sutra', 'Vimalakirti Sutra', 'Ten Bhumi Sutra', 'Dasabhumika-sutra' (Ten Stages Sutra), etc., all explained the profound meaning; for the 'Srimala Sutra' (Queen Srimala Sutra), 'Last Teaching Sutra', 'Warm Room Sutra', 'Benevolent King Sutra', 'Prajna Sutra', etc., all annotated the meaning. He also re-commented on the 'Four-Part Vinaya' one hundred and twenty sheets, revised the 'Karma Vinaya', and wrote the 'Xuanzong Theory', 'Mahayana Meaning', 'Vinaya Meaning Chapter', 'Seven Admonitions of the Benevolent King', 'Eighteen Articles of Monastic System', etc. His disciples Daoyun, Daohui, etc., Daoyun wrote nine volumes of 'Vinaya Commentary', and Daohui abbreviated it to seven volumes.
卷。故諺以為云公頭。暉公尾。洪理中間著所以。並存亡不可考。光之終也。見天宮來下。乃曰。吾愿生安養。生天豈吾愿哉。天宮遂隱。
陳慧思
生武津李氏。少以茲恕。為鄉閭重。方家居。夢梵僧勸之剃落遂從焉。然所居寺污雜。而思獨清慎。若素有所訓飭者。及稟具操行彌隆篤。日誦法華經且千遍。
殆庵居野人燒庵。因患癘疾。復為繕治懺悔。乃平差。
嘗夢僧數百。其一謂曰。汝先受戒非勝。既遇清眾。宜更翻壇加戒。方唱羯磨。忽驚寤。由是常坐不臥。悉見三生所行事。于定中。又夢。彌勒彌陀為之說法。又見其身。與諸眷屬。人彌勒龍華會。獨念以為我于釋迦末法。受持法華。今值慈尊何其幸耶。且瓶水常滿。天童侍衛。偶閱妙勝定經。薦修定學。
時禪師惠文方聚徒授法。竟往諮詢。不憚勞苦。晝則營務。夜即攝心。倏更冬夏。了無所證。來夏倍加勇猛。始三七日。發小靜觀。即動八觸。發本初禪。已而障起。四肢緩弱難行。念此病者。皆從業生。業從心起。業非可得。反見心源。如是觀已。顛倒想滅。心性清凈。所苦銷除。旋發空定。心境廓然。夏竟無獲。自傷空過。放身倚壁。未及壁頃。霍然開悟法花三昧。大乘法門。一念明達。十六特勝。背舍除入。即得通
【現代漢語翻譯】 現代漢語譯本： 卷。所以諺語說像云一樣。暉公的尾部，洪理的中間部分，這些都無法考證其存在或消亡。光去世的時候，看見天宮降臨，於是說：『我希望往生安養（指西方極樂世界），往生天界難道是我的願望嗎？』天宮隨即隱去。
陳慧思
出生在武津李氏家族。年輕時因為他的忠厚老實，被鄉里所敬重。當他居家時，夢見一位梵僧勸他剃度出家，於是就聽從了。然而他所居住的寺廟污穢雜亂，只有慧思獨自清凈謹慎，好像一向受到訓誡一樣。等到正式受戒后，操行更加隆重篤實，每天誦讀《法華經》近千遍。
殆庵居住在鄉下，野人燒燬了他的庵，因此得了癘疾。後來又為他修繕庵堂並懺悔，病才痊癒。
曾經夢見數百僧人，其中一位對他說：『你先前受的戒並不殊勝。既然遇到了清凈的僧眾，應該重新設立戒壇，增加戒律。』正當唱誦羯磨（指授戒儀式）時，忽然驚醒。從此常常坐禪不臥，完全看見了三生所做的事情。在禪定中，又夢見彌勒（Maitreya，未來佛）和彌陀（Amitābha，阿彌陀佛）為他說法。又看見自己的身體，與各位眷屬，進入彌勒的龍華會（指彌勒佛成道時舉行的盛會）。他獨自思念說：『我在釋迦（釋迦牟尼佛，Śākyamuni）末法時期，受持《法華經》，如今遇到慈尊（指彌勒佛），是多麼幸運啊。』而且瓶中的水常常是滿的，有天童侍衛。偶然閱讀《妙勝定經》，推薦修習禪定。
當時禪師惠文正在聚集徒弟傳授佛法，慧思前往諮詢，不害怕勞苦。白天就操持事務，夜晚就收攝心神。很快就過了一個冬天和一個夏天，卻沒有任何證悟。第二年夏天更加勇猛精進，開始三個七天，發起小靜觀，隨即發動八觸（指禪定中身體產生的八種感覺）。發起本初禪。之後障礙生起，四肢遲緩無力難以行走。他想：『這些病都是由業力所生，業力從心而起，業力並非真實可得。』反過來觀察心源。這樣觀察之後，顛倒妄想消滅，心性清凈，所受的痛苦也消除了。隨即發起空定，心境空曠開闊。一個夏天結束了，卻一無所獲，他傷心自己白白度過。於是放鬆身體靠在墻壁上，還沒靠到墻壁的時候，忽然開悟了《法華經》三昧（Samadhi，禪定），對大乘佛法，一念之間就明白了。十六特勝（指十六種殊勝的觀想方法），背舍除入（指八背舍和九次第定），立即就得到了神通。
【English Translation】 English version: Chapter. Hence the proverb says it's like a cloud. The tail of Hui Gong, the middle part of Hong Li, their existence or disappearance cannot be verified. When Guang passed away, he saw the heavenly palace descending, and then said: 'I wish to be reborn in An Yang (referring to the Western Pure Land of Ultimate Bliss), is rebirth in the heavens my wish?' The heavenly palace then disappeared.
Chen Huisi
Born into the Li family of Wujin. In his youth, he was respected by the villagers for his sincerity and honesty. When he was at home, he dreamed of a Brahmin monk advising him to shave his head and become a monk, so he followed his advice. However, the temple where he lived was dirty and chaotic, only Huisi was pure and cautious, as if he had always been instructed. When he was formally ordained, his conduct became more solemn and sincere, and he recited the 'Lotus Sutra' nearly a thousand times a day.
Dai'an lived in the countryside, and a villager burned down his hermitage, causing him to contract leprosy. Later, he repaired the hermitage and repented, and his illness was cured.
He once dreamed of hundreds of monks, one of whom said to him: 'The precepts you received earlier are not superior. Since you have encountered a pure Sangha, you should re-establish the ordination platform and add precepts.' Just as he was chanting the Karma (referring to the ordination ceremony), he suddenly woke up. From then on, he often sat in meditation without lying down, and completely saw the things he had done in his three lives. In meditation, he also dreamed of Maitreya (the future Buddha) and Amitābha (the Buddha of Infinite Light) preaching the Dharma to him. He also saw his body, with all his family members, entering Maitreya's Dragon Flower Assembly (referring to the grand gathering held when Maitreya Buddha attains enlightenment). He thought to himself: 'In the Dharma-ending Age of Śākyamuni (Śākyamuni Buddha), I uphold the 'Lotus Sutra', and now I have encountered the Compassionate One (referring to Maitreya Buddha), how fortunate I am!' Moreover, the water in the bottle is always full, and there are celestial children guarding him. He accidentally read the 'Wonderful Victory Samadhi Sutra' and recommended practicing meditation.
At that time, Chan Master Huiwen was gathering disciples to teach the Dharma, and Huisi went to consult him, not afraid of hardship. During the day, he managed affairs, and at night, he concentrated his mind. Soon a winter and a summer passed, but he had no enlightenment. The following summer, he became even more courageous and diligent, and after three weeks, he initiated a small still contemplation, which immediately triggered the eight touches (referring to the eight sensations produced by the body in meditation). He initiated the initial Chan. After that, obstacles arose, and his limbs were slow and weak, making it difficult to walk. He thought: 'These illnesses are all caused by karma, and karma arises from the mind, and karma is not truly attainable.' He turned to observe the source of the mind. After observing in this way, his inverted delusions disappeared, his mind became pure, and the suffering he endured was also eliminated. He then initiated the emptiness Samadhi, and his mind became vast and open. At the end of the summer, he had gained nothing, and he was saddened that he had spent it in vain. So he relaxed his body and leaned against the wall, and before he reached the wall, he suddenly awakened to the 'Lotus Sutra' Samadhi, and in one thought he understood the Mahayana Dharma. He attained the sixteen special victories (referring to the sixteen special methods of contemplation), the eight liberations and the nine successive attainments, and immediately gained supernatural powers.
徹。后蒙鑒最等師印可。四方景慕。乃以大小乘中定慧等法。用攝自他。眾雜謗興。奸謀鴆毒。皆莫之害。顧語其徒曰。昔佛在世。且不免焉。而況我哉。但中州佛法。不久有難。吾思所以避之。忽空中有聲。曰可往武當南嶽。齊武平初。離嵩陽。南至光州。時以梁孝元傾覆之亂。路梗莫前。姑止大蘇山者數年。然重法輕生之士。雖當兵沖。歸之如市。施利填委。而供給裕。造經開講。靡憚殷繁。江陵智顗代講次問。一心具萬行如何。思曰。此特大品次第意耳。授汝以法花行法三七境界。則汝向所疑判矣。又問。師所證地。是十地耶。曰非也。吾十信鐵輪位耳。
陳光大初。徙歸南嶽。每曰。吾寄此山十載爾。已往其必遠遊乎。至衡陽一巖下曰。此古寺基。吾昔坐禪。賊斬吾首。自爾命終。故有今身。侍者從其言掘之。果獲磚瓦器用。及骸骨等。思奉骨敬禮。為起塔焉。居久之。或以思北僧受齊募。破壞南嶽形勝。讒于上者。遣使察之。方兩虎當道吼躍。使驚卻走。數日更進。思壹不以介意。已而謀者三人。其一暴死。其二為𢮓狗嚙死。上因不復問。初三讒之未死也。思于山中一日蜂螫其額。俄大蜂嚙所螫者殺之。而置首思前。蓋亦其徴驗云。
詔住京師之棲玄寺。尋游瓦棺。冒雨不濕。履泥不污。僧正
【現代漢語翻譯】 現代漢語譯本： 徹（音譯，含義不詳）。後來得到蒙鑒（人名，不詳）、最（人名，不詳）等法師的印可。四方的人都景仰他。於是用大乘、小乘中的定、慧等法，來攝受自己和他人。各種誹謗興起，有人用奸計、毒藥來謀害他，都沒有成功。他回頭對他的弟子們說：『過去佛在世的時候，尚且不能免除這些，更何況是我呢？只是中原的佛法，不久將有災難，我正在考慮如何避開它。』忽然空中有聲音說：『可以前往武當山、南嶽。』齊武平初年，離開嵩陽。向南到達光州。當時因為梁孝元（人名）傾覆的變亂，道路阻塞無法前進，暫時停留在太蘇山幾年。然而看重佛法輕視生命的人，即使面對戰亂，歸附他的人也像趕集一樣。佈施的財物堆積如山，供給充足。建造佛經、開講佛法，不害怕繁瑣。江陵的智顗（人名）代替他講經，問道：『一心具足萬行，是什麼意思？』思（人名，即本文主人公）回答說：『這只是《大品般若經》次第的意義罷了。我傳授你《法華經》的行法，三七日（二十一天）的境界，那麼你先前所疑惑的就解決了。』又問：『師父您所證悟的地位，是十地菩薩嗎？』思說：『不是的，我只是十信位的鐵輪位而已。』 陳光大初年，遷居回到南嶽。他經常說：『我寄居在這座山十年了。以後我一定要遠遊了。』到達衡陽的一處巖石下，他說：『這是古寺的遺址。我過去在這裡坐禪，被賊人斬斷了頭。從那時起就命終了，所以有了現在的身體。』侍者按照他的話挖掘，果然挖出磚瓦器物，以及骸骨等。思恭敬地禮拜這些骨骸，為它們建造了塔。居住很久之後，有人因為思是北方來的僧人，接受了北齊的募化，破壞了南嶽的風水，向上進讒言。朝廷派遣使者來調查。正當兩隻老虎擋在路中間吼叫跳躍，使者驚嚇退走了。過了幾天再次前進，思一點也不放在心上。不久，謀劃陷害他的三個人，其中一個突然暴死，另外兩個被惡狗咬死。皇上因此不再追問這件事。當初，三次進讒言沒有成功的時候，思在山中有一天被蜜蜂蟄了額頭，隨即一隻大蜜蜂咬死了蟄他的蜜蜂，並且把頭放在思的面前。這大概也是一種徵兆吧。 朝廷下詔讓他住在京師的棲玄寺。不久又遊歷瓦棺寺，冒雨不濕，踩泥不臟。僧正（官名，管理僧侶的官員）
【English Translation】 English version: Che (transliteration, meaning unknown). Later, he was approved by masters such as Meng Jian (personal name, unknown) and Zui (personal name, unknown). People from all directions admired him. Therefore, he used the methods of concentration and wisdom in Mahayana and Hinayana to benefit himself and others. Various slanders arose, and some people tried to harm him with treachery and poison, but all failed. He turned to his disciples and said, 'In the past, even the Buddha in the world could not avoid these things, let alone me? It's just that the Buddha-dharma in the Central Plains will soon have difficulties, and I am considering how to avoid it.' Suddenly, a voice in the air said, 'You can go to Wudang Mountain and Nanyue.' In the early years of the Wu Ping era of the Qi dynasty, he left Songyang. He traveled south to Guang Prefecture. At that time, because of the upheaval of the fall of Liang Xiaoyuan (personal name), the road was blocked and he could not move forward, so he temporarily stayed in Mount Dasu for several years. However, those who valued the Dharma and disregarded their lives, even in the face of war, flocked to him like a market. Offerings piled up like mountains, and supplies were abundant. Building scriptures and giving lectures, he was not afraid of being tedious. Zhiyi (personal name) of Jiangling replaced him in lecturing and asked, 'What does it mean to have one mind fully possessing ten thousand practices?' Si (personal name, the protagonist of this text) replied, 'This is just the meaning of the sequence of the Mahaprajnaparamita Sutra. I will teach you the practice of the Lotus Sutra, and the realm of three sevens (twenty-one days), then your previous doubts will be resolved.' He also asked, 'What is the level of realization that you have attained, Master? Is it the Ten Bhumis?' Si said, 'No, I am only in the Iron Wheel position of the Ten Faiths.' In the early years of the Guangda era of the Chen dynasty, he moved back to Nanyue. He often said, 'I have lived in this mountain for ten years. In the future, I will definitely travel far away.' Arriving at a rock below Hengyang, he said, 'This is the site of an ancient temple. I used to meditate here, and a thief cut off my head. From then on, my life ended, so I have this present body.' The attendant dug according to his words, and indeed unearthed bricks, tiles, utensils, and bones. Si respectfully bowed to these bones and built a pagoda for them. After living there for a long time, someone slandered him because Si was a monk from the north who accepted donations from the Northern Qi and damaged the feng shui of Nanyue. The court sent an envoy to investigate. Just as two tigers were blocking the road, roaring and jumping, the envoy was frightened and retreated. After a few days, he advanced again, but Si did not take it to heart at all. Soon, of the three people who plotted to frame him, one died suddenly, and the other two were bitten to death by vicious dogs. The emperor therefore did not pursue the matter further. Initially, when the three slanders had not yet died, Si was stung on the forehead by a bee one day in the mountains, and immediately a large bee bit the bee that stung him to death, and placed its head in front of Si. This was probably also a sign. An imperial edict ordered him to reside in Qixuan Temple in the capital. Soon he traveled to Waguan Temple, not getting wet in the rain and not getting dirty in the mud. The Sengzheng (official title, official in charge of managing monks)
慧皓。遇諸途。以為神。舉朝屬目。大都督吳明徹尤加敬。間以犀枕贈。夏侯孝威。明徹別將也。欲見所贈枕。偶到寺禮覲。思遽語孝威曰。欲見吳儀同枕乎。命出示之。一日孝威家。忽空中有聲曰。急灑掃。聖人至矣。頃之思至。大建九年。戒弟子曰。若有十人不惜身命。常修法花般舟唸佛三昧方等懺悔。及常坐等行者。吾自供給。如無。吾當遠去。苦行事難。如是三問。略無答者。因屏眾斂念寂然。其徒靈辨年尚幼。慟哭聲徹內外。思忽開目曰。汝是惡魔。何故驚動嬈亂吾耶。出去。乃復攝心端坐。以盡。眾覺香氣滿室。頂暖身軟顏色如生。陳太建九年。六月二十二日也。春秋六十有四。思身相挺特。牛象行視。頂有肉髻。行大慈悲。奉菩薩戒。至如衣被繒纊皮革。多由損生。故其屬率易以布。寒則艾納。凡所著作。皆口授。未嘗刊治。出四十二字門二卷。無諍行門二卷。釋論玄隨自意安樂行次第禪要三智觀門各一卷。行世。
陳玄光
新羅國熊州人。少則精進梵行。逮壯乃涉溟漲。學禪法于中土。見衡山思大和尚。證法花三昧。既蒙記莂。因辭歸闡化鄉里。方附舶捩柂離岸。忽有神人。持絳節自虛空下。傳呼云。天帝駕幸龍宮。召海東玄光禪師。說親證法門。俄而青衣導前。鱗介衛后。登殿升座。
【現代漢語翻譯】 現代漢語譯本：慧思禪師在旅途中被人們當作神一樣看待，整個朝廷都矚目於他，大都督吳明徹尤其尊敬他，還曾贈送犀牛枕頭。夏侯孝威是吳明徹的部將，想看看吳明徹贈送的枕頭。一次偶然到寺廟禮拜，慧思禪師對夏侯孝威說：『你想看看吳儀同（吳明徹的官職）的枕頭嗎？』於是命人拿出來給他看。一天，夏侯孝威家中，忽然空中傳來聲音說：『趕快灑掃，聖人要來了！』不久，慧思禪師就到了。大建九年（公元577年），慧思禪師告誡弟子們說：『如果能有十個人不惜身命，經常修習法華（《妙法蓮華經》）般舟（般舟三昧）唸佛三昧、方等懺悔，以及常坐等行法，我自當供給他們所需。如果沒有，我就要遠去了，苦行之事難以成就。』這樣問了三次，幾乎沒有人回答。於是慧思禪師屏退眾人，收攝心念，寂然不動。他的弟子靈辨年紀還小，慟哭的聲音響徹內外。慧思禪師忽然睜開眼睛說：『你是惡魔，為何驚動擾亂我？出去！』說完又重新收攝心神，端坐而逝。眾人感到香氣充滿房間，慧思禪師頭頂溫暖，身體柔軟，臉色如生。那是陳朝太建九年六月二十二日，慧思禪師享年六十四歲。慧思禪師身形挺拔特異，行走時如牛像一般穩重，頭頂有肉髻（佛像的特徵之一），行大慈悲，奉菩薩戒。至於衣被、絲綿、皮革等物，大多因為損害生命而得來，所以他的弟子們大多用布代替。寒冷時則用艾草保暖。凡是慧思禪師的著作，都是口頭傳授，從未刊印整理。流傳於世的有《四十二字門》二卷、《無諍行門》二卷、《釋論玄隨自意》、《安樂行次第禪要》、《三智觀門》各一卷。 陳玄光（Xuan Guang）：新羅國（Silla）熊州（Ungju）人。年少時就精進修行梵行，長大后渡過大海，到中土學習禪法。拜見衡山（Mount Heng）慧思（Huisi）大和尚，證得法華三昧（Lotus Samadhi）。既然已經得到慧思禪師的印可，於是告辭回鄉弘揚佛法。當他乘坐的船隻剛剛離開岸邊，忽然有神人手持絳色符節從空中降下，傳呼說：『天帝駕臨龍宮，召見海東（指新羅）玄光禪師，宣說親證的法門。』不久，有青衣人在前引導，水族在後護衛，玄光禪師登上殿堂，升上座位。
【English Translation】 English version: Master Huisi was regarded as a deity during his travels, attracting attention from the entire court. Grand Commandant Wu Mingche especially respected him and even gifted him a rhinoceros pillow. Xiahou Xiaowei, a subordinate of Wu Mingche, desired to see the gifted pillow. Once, while visiting a temple, Huisi said to Xiahou Xiaowei, 'Would you like to see the pillow of Wu Yitong (Wu Mingche's official title)?' He then ordered it to be brought out for him to see. One day, at Xiahou Xiaowei's home, a voice suddenly came from the sky, saying, 'Quickly sweep and clean, a sage is arriving!' Soon after, Huisi arrived. In the ninth year of the Dajian era (577 AD), Huisi warned his disciples, 'If there are ten people who do not spare their lives, constantly practicing the Lotus (the 'Lotus Sutra') Pratyutpanna (Pratyutpanna Samadhi) Buddha Recitation Samadhi, the Fangdeng Repentance, and the Constant Sitting practices, I will provide for their needs. If there are none, I shall depart far away, for ascetic practices are difficult to achieve.' He asked this three times, but almost no one answered. Thereupon, Huisi dismissed the crowd, collected his thoughts, and remained silent and still. His disciple Lingbian, still young, wept loudly, his cries resounding inside and outside. Huisi suddenly opened his eyes and said, 'You are a demon, why do you disturb and confuse me? Leave!' After saying this, he recollected his mind again, sat upright, and passed away. The crowd felt the room filled with fragrance, Huisi's head was warm, his body soft, and his complexion lifelike. This was on the twenty-second day of the sixth month of the ninth year of the Ta建 era of the Chen dynasty. Huisi was sixty-four years old. Huisi's physique was tall and extraordinary, his gait was as steady as an ox or elephant, he had a 'ushnisha' (a protuberance on the crown of the head, one of the marks of a Buddha), practiced great compassion, and observed the Bodhisattva precepts. As for clothing, silk floss, and leather goods, they mostly came from harming living beings, so his disciples mostly used cloth instead. In cold weather, they used mugwort for warmth. All of Huisi's writings were orally transmitted and never printed or compiled. The works that have been passed down include the 'Forty-Two Syllable Gate' in two volumes, the 'Gate of Non-Contention Practice' in two volumes, the 'Commentary on the Profound Meaning of the釋論玄隨自意', the 'Order of Peaceful Practice in Meditation', and the 'Three Wisdoms Contemplation Gate', each in one volume. Xuan Guang: A native of Ungju in Silla. In his youth, he diligently practiced pure conduct, and in his adulthood, he crossed the ocean to study Chan Buddhism in the Central Lands (China). He met the Great Master Huisi of Mount Heng and attained the Lotus Samadhi. Having received Huisi's approval, he bid farewell to return to his homeland to propagate the Dharma. As his ship was just leaving the shore, a divine being holding a crimson staff descended from the sky and proclaimed, 'The Heavenly Emperor is visiting the Dragon Palace, summoning the Chan Master Xuan Guang of Haedong (referring to Silla) to expound the Dharma he has personally realized.' Soon after, a person in green robes led the way, and aquatic beings guarded the rear. Chan Master Xuan Guang ascended the hall and took his seat.
隨問談演七日。而倏覺身在舟中。蓋舟泛漾不進。才經半日耳。其異類景晷之促如此。久之卓錫其國之翁山。而氣求聲應之士踵至。道陶德冶。得善火光三昧者一人。善水光三昧者二人。則其餘門生。可例知矣。
後梁慧成
姓段。澧陽人。夙𨽻十住寺緇剃。誦法花維摩勝天王等大乘經二十餘部。進具后。造建鄴。依靈公究成實者十年。文理稍通。將旋鄉邑。會顗師侍南嶽思公。匡化廬山。一見欣仰。愿從之遊。思問所業。具以對。思曰卿一生學問。與吾炙手。猶未得暖。虛喪工夫。惜哉。成自返。良久曰。承大師善知來意。請嘗試之。思因以犀如意手巾線履送與之。成遽焚棄章鈔筆硯。而專志習定。時先達者數十人。成恐不能及。以夜繼晝。常瞪目而坐者。十有五年。略無所證。思令入方等觀音法花般舟道場。懺罪銷障。如是三年。而魔事散釋。然後戮力玄寂。凝心空妙。獲證眾生語言三昧。想念不生。靜亂齊壹。較之閉目者。觀道雖明。見境則失。其進退陪蓰矣。思曰。智顗慧成。寂照解行正等。思既示滅。至技江。造禪慧寺。于沙渚上明之間。西挹德鸞肥遁之風。東接道安創構之躅。言幽勝者歸焉。湘東王為建禪眾寺居之。大殿闕梁木。一夕江漲。成使人取材於水中。如素有云。精舍主段弘死。其
家。請成觀之。弘忽蘇曰。始被逮至王所。俄禪師廷立曰。吾方與此人營樹功德。必赦其罪。王起禮足聽命。遂放還。陳主屢召不就。督江總往強之。才入船。成躍身立水上。總等扣首泣曰。且粉身柰何。幸悲攝。乃一至都。為陳主受戒而還。成在南嶽。偶冬夜。同常律師宿。常投虱于地。明日別。成謂常曰。昨一檀越被凍。可愍也。常憮然。
成將終。戒門人。急砌殿基。吾當講涅槃。未幾而智者自玉泉寺至。談論久之。終於禪眾寺。壽七十三。
周慧命
姓郭氏太原晉陽人。晉徴士琦之裔也。徙居湘州長沙郡。天姿秀㧞。身有光影。夙依珍阇黎為童子。珍者位地人也。然能入其室。則必有以也。年十五習誦法花經。逾兼旬即覆述。無遺誤。既剃落。每以花嚴致修證。行方等普賢等懺法。后從恩光先路二禪師。諮詢定業。
先是道士孟壽。久棲仙城山。一日睹其地有神祇。嚴衛盛甚。登巖以望。則又見梵侶群擁。頃之命至。壽趨禮謁。因悉舍為善光寺。供給殷縟。學者駢集。晚開維摩經于州治。而歸鄉里焉。法音禪師者。王氏子。命同郡祁人也。少但事果愿寺能禪師。才數旬。顧又遍歷江南河北。以袪所滯。至遇思邈二師而後已。因留仙城者五稔。一日𢹂手行松林間。笑曰。此兩處誠可終
【現代漢語翻譯】 現代漢語譯本：
成禪師住在南嶽，經常觀察自己的心性。弘忽蘇（人名）說，當初被逮捕到國王那裡，俄禪師（人名）在朝廷上站出來說：『我正在和這個人一起營造功德，務必赦免他的罪過。』國王起身行禮，聽從了他的命令，於是放他回去。陳主多次召見他，他都不去。陳主派遣江總（人名）前去強迫他，他剛上船，成禪師就躍身站在水面上。江總等人叩頭哭泣說：『即使粉身碎骨又有什麼用呢？希望您能悲憫我們。』於是他去了一次都城，為陳主受戒后就回來了。成禪師在南嶽，有一次冬天的夜晚，和常律師（人名）同住。常律師把虱子扔在地上。第二天分別的時候，成禪師對常律師說：『昨天有一位施主被凍著了，真可憐啊。』常律師感到很驚訝。
成禪師將要去世的時候，告誡門人，趕緊砌好殿基，『我將要講《涅槃經》。』沒過多久，智者大師（人名）從玉泉寺（地名）來到，談論了很久，最終在禪眾寺（地名）去世，享年七十三歲。
周慧命（人名）
姓郭，是太原晉陽（地名）人。是晉朝徵士郭琦（人名）的後代。後來遷居到湘州長沙郡（地名）。天資聰穎，身上有光影。從小就跟隨珍阇黎（人名）做童子。珍阇黎是地位很高的人，然而能進入他的房間，必定是有原因的。十五歲的時候學習背誦《法華經》，過了十幾天就能背誦出來，沒有遺漏和錯誤。剃度之後，經常用《華嚴經》來修證，修行方等懺法、普賢懺法等。後來跟隨恩光禪師（人名）、先路二禪師（人名），諮詢關於定業的問題。
在此之前，道士孟壽（人名）長期居住在仙城山（地名）。有一天看到那裡有神祇，儀仗衛隊非常盛大。登上巖石眺望，又看到僧侶們簇擁在一起。不久，孟壽的壽命到了，他趕緊前去禮拜。於是把那裡全部捐獻出來作為善光寺（寺名），供給非常豐厚，學者們紛紛聚集。晚年在州治開講《維摩經》，然後回到家鄉。法音禪師（人名），是王氏的兒子，和周慧命是同郡祁縣（地名）人。年輕的時候只是在果愿寺（寺名）跟隨能禪師（人名）。才幾個月，又遊歷江南河北，爲了消除心中的疑惑。直到遇到思邈二位禪師（人名）才停止。於是留在仙城山五年。有一天，他拉著周慧命的手在松林間行走，笑著說：『這兩個地方確實可以終老。』
【English Translation】 English version:
Chan Master Cheng, residing in Nanyue (mountain name), often contemplated his own nature. Hong Husu (person's name) said that when he was first arrested and brought before the king, Chan Master E (person's name) stood up in court and said, 'I am working with this person to cultivate merit and virtue; his crime must be pardoned.' The king rose, paid his respects, and obeyed the order, thus releasing him. The Chen ruler summoned him many times, but he refused to go. The Chen ruler sent Jiang Zong (person's name) to force him, but as soon as he boarded the boat, Chan Master Cheng leaped and stood on the water. Jiang Zong and the others kowtowed and wept, saying, 'What is the use of even shattering our bodies? We hope you will have compassion on us.' So he went to the capital once, received the precepts for the Chen ruler, and then returned. Chan Master Cheng was in Nanyue, and one winter night, he stayed with Lawyer Chang (person's name). Lawyer Chang threw a louse on the ground. The next day, when they parted, Chan Master Cheng said to Lawyer Chang, 'Yesterday, a benefactor was freezing; it is pitiful.' Lawyer Chang was astonished.
When Chan Master Cheng was about to pass away, he instructed his disciples to quickly build the foundation of the hall, 'I am going to lecture on the Nirvana Sutra.' Not long after, Zhiyi (person's name) arrived from Yuquan Temple (temple name), and after a long discussion, he finally passed away at Chanzhong Temple (temple name), at the age of seventy-three.
Zhou Huiming (person's name)
His surname was Guo, and he was from Taiyuan Jinyang (place name). He was a descendant of Guo Qi (person's name), a recluse of the Jin Dynasty. Later, he moved to Changsha County, Xiangzhou (place name). He was naturally intelligent and had a halo around his body. From a young age, he followed Zhen Dheli (person's name) as a young novice. Zhen Dheli was a person of high status, but there must have been a reason to be able to enter his room. At the age of fifteen, he studied and recited the Lotus Sutra, and after more than ten days, he could recite it without any omissions or errors. After being ordained, he often used the Avatamsaka Sutra to cultivate and realize enlightenment, practicing the Fangdeng Repentance Method, the Samantabhadra Repentance Method, etc. Later, he followed Chan Master Enguang (person's name) and the two Chan Masters Xianlu (person's name), consulting about the issue of fixed karma.
Before this, the Taoist Meng Shou (person's name) had lived in Xiancheng Mountain (mountain name) for a long time. One day, he saw deities there, with very grand ceremonial guards. Climbing the rocks to look out, he also saw monks gathered together. Soon after, Meng Shou's lifespan came to an end, and he hurried to pay his respects. So he donated everything there to be used as Shanguang Temple (temple name), with very generous provisions, and scholars gathered there. In his later years, he lectured on the Vimalakirti Sutra in the state capital, and then returned to his hometown. Chan Master Fayin (person's name), was the son of the Wang family, and he and Zhou Huiming were from the same county, Qi County (place name). When he was young, he only served Chan Master Neng (person's name) at Guoyuan Temple (temple name). After only a few months, he traveled throughout Jiangnan and Hebei to dispel his doubts. He only stopped after meeting the two Chan Masters Si Miao (person's name). So he stayed in Xiancheng Mountain for five years. One day, he took Zhou Huiming's hand and walked in the pine forest, laughing and saying, 'These two places are indeed suitable for spending our old age.'
焉。聞者莫之寤。天和三年十二月五日。命以疾終於善光寺。十七日音亦終於果愿寺。然皆精爽不昧。面西唸佛。奇香異樂。或聞有唱善哉聲。命音俱年三十有八。
命尤善辭章。著大品義章融心論還源鏡行路難詳玄賦等。文行世。而菩薩戒弟子。濟北戴逵貽書請教。命摛藻答之。文多皆不錄。
沙門慧曉姓傅。心學明暢。其材殆亞於命。游齊住靈巖寺數十年。人初不以為異也。間嘗以鄉里之戚。謁山茬令。令以他客辭不遽接。曉作釋子賦以見意而去之。名由是顯。
命遺言構甓墳。俾弟子信士鄭子文立碑。
隋智顗
字德安。族穎川陳氏。晉南度遷荊州之花容縣。父起祖梁散騎常侍孟陽公。母徐氏夢香菸五色入懷。欲拂去之。聞人語曰。宿世因緣。寄託王道。福德自至。何為去之。又夢吞白鼠再三。卜曰白龍之兆也。誕育之夕。室有光明。信宿乃止。親黨將大治具相慶。無故湯火寒熸。遂罷。俄若有二僧。夜扣戶者。曰此兒德重。后必出家。開戶視之。無所見。因名王道。亦名光道。皆取諸夢瑞雲。目重瞳子。臥必合掌。坐必向西。禮像敬僧。口不妄啖。此其常度也。
七歲偶往伽藍。或授以普門品。一遍即能憶。其餘文句。奄忽自通。二親禁絕之不可。年在志學。梁元帝崩
。國祚殘圮。遂北依舅氏于硤州。尋投湘州果愿寺。師事沙門法緒出家。
于禮佛次。俄覺身臨滄海。蔽日浮天。渺無畔岸。上聳巖崖。有僧搖手呼之。復舒臂接置崎麓。且謂之曰。汝當居此。汝當終此。尋與其徒白此見。皆曰天臺山也。當晉宋時。僧光道猷法蘭曇密居之。
於是緒先以十戒道品律儀導之。仍使北詣慧曠律師受具足。后居大賢山。誦法花無量義普賢觀等經。僅二旬而淹徹靡滯。光州大蘇山慧思禪師。盛以心觀開四眾。又從而受業焉。蓋思之道。得於就師。就師得於最師也。初顗見思。思嘆曰。昔于靈山。同聽法華。宿緣所追。今復來矣。為示普賢道場。說四安樂行。顗由是依以行法花三昧。始三夕定起誦經。至藥王品所謂是真精進句。豁然大悟。洞見靈山佛會猶在。遽詣思言所證。思曰非爾弗感。非我莫識。此法華三昧前方便也。又于熙州白沙山禪定。輒見思為釋經指示。后常代思講。而思每執如意。坐座側聽之。謂其徒曰。此兒義解有餘。而定力不足。故於三三昧三觀智。用有所恨耳。既而辭之。往京師。與金陵法喜等三十餘人。創于瓦官寺弘道。時僕射徐陵尚書毛喜。皆博達之士。並傳香法。於是長干寺智辯。延住宋熙天宮寺。僧幌請居佛窟白馬。警韶奉誠智文禪眾慧令。及梁朝宿
【現代漢語翻譯】 現代漢語譯本：國家氣數衰敗，於是前往硤州依附舅父。不久后前往湘州的果愿寺，師從沙門法緒出家。
一次在禮佛時，忽然覺得身處滄海之中，遮天蔽日，茫無邊際。上方聳立著巖崖，有僧人搖手呼喚他，又伸出手臂接他到山腳下，並且對他說：『你應該住在這裡，你應該終老於此。』之後，他將這個見聞告訴了他的弟子們，大家都說這是天臺山。在晉宋時期，僧人光道猷（僧人名號），法蘭（僧人名號），曇密（僧人名號）都曾居住於此。
於是，法緒先用十戒、道品、律儀來引導他，然後讓他北上拜見慧曠律師（律師名號）受具足戒。之後居住在大賢山，誦讀《法華經》、《無量義經》、《普賢觀經》等經典，僅僅二十天就能夠流暢通透地理解，毫無滯礙。光州大蘇山慧思禪師（禪師名號），盛行用心觀來開導四眾弟子，他又跟隨慧思禪師學習。慧思禪師的道，得益於就師（慧曠律師），慧曠律師得益於最師（此處指更早的老師）。當初智顗（僧人名號）拜見慧思禪師時，慧思禪師感嘆道：『過去在靈山會上，我們一同聽聞《法華經》，宿世的因緣牽引，如今又相遇了。』於是為他展示普賢道場，講解四安樂行。智顗因此依靠四安樂行來修習法華三昧。開始時，每三次禪定後起身誦經，當誦到《藥王品》中『是真精進』這句時，豁然大悟，清楚地看到靈山佛會仍然存在。他立刻去慧思禪師那裡陳述自己所證悟的境界，慧思禪師說：『不是你不能感應到，不是我不能識別。這是法華三昧的前方便。』之後，在熙州白沙山禪定時，經常看到慧思禪師為他解釋經典，指點迷津。後來智顗經常代替慧思禪師講經，而慧思禪師每次都拿著如意，坐在座位旁邊聽講，並對他的弟子們說：『這個孩子義理上的理解綽綽有餘，但是定力不足，所以在三三昧、三觀智的運用上有所欠缺。』不久之後，智顗辭別慧思禪師，前往京師，與金陵法喜（僧人名號）等三十餘人，在瓦官寺創立道場弘揚佛法。當時僕射徐陵（官名，人名），尚書毛喜（官名，人名），都是博學通達之士，都向智顗傳香學法。於是長干寺智辯（僧人名號），邀請智顗居住在宋熙天宮寺，僧幌（僧人名號）請求智顗居住在佛窟白馬寺，警韶（僧人名號），奉誠（僧人名號），智文（僧人名號），禪眾慧令（僧人名號），以及梁朝的宿老
【English Translation】 English version: The fate of the nation was declining, so he went to Xia Prefecture to rely on his maternal uncle. Soon after, he went to Guoyuan Temple in Xiang Prefecture and became a monk under the tutelage of the Shramana Faxu.
Once, during a Buddha-worshipping ceremony, he suddenly felt himself in the vast ocean, which obscured the sun and covered the sky, boundless and without shore. Above, towering cliffs rose, and a monk waved his hand to call him, then extended his arm to receive him at the foot of the mountain, saying to him, 'You should live here, you should end your days here.' Afterwards, he told his disciples about this vision, and they all said it was Mount Tiantai. During the Jin and Song dynasties, monks Guang Daoyou (monk's name), Falan (monk's name), and Tanmi (monk's name) had all resided here.
Therefore, Faxu first guided him with the Ten Precepts, the Qualities of Enlightenment, and the Vinaya, and then sent him north to see the lawyer Huikuang (lawyer's name) to receive the full precepts. Later, he lived on Great Virtue Mountain, reciting the Lotus Sutra, the Immeasurable Meanings Sutra, and the Universal Worthy Contemplation Sutra, etc. In just twenty days, he was able to understand them fluently and thoroughly without any hindrance. Chan Master Huisi (Chan Master's name) of Dasu Mountain in Guang Prefecture, flourished in using mind contemplation to enlighten the fourfold assembly of disciples, and he also followed Chan Master Huisi to study. Chan Master Huisi's Dao, benefited from Jiu Shi (Lawyer Huikuang), and Lawyer Huikuang benefited from Zui Shi (referring to an earlier teacher). When Zhiyi (monk's name) first met Chan Master Huisi, Chan Master Huisi exclaimed, 'In the past, at the Vulture Peak Assembly, we listened to the Lotus Sutra together. The karmic connections of past lives have drawn us together again today.' So he showed him the Universal Worthy Bodhimanda and explained the Four Peaceful Practices. Zhiyi therefore relied on the Four Peaceful Practices to practice the Lotus Samadhi. At the beginning, after every three periods of meditation, he would rise and recite the scriptures. When he recited the phrase 'This is true diligence' in the Chapter of King of Medicine, he suddenly had a great enlightenment, clearly seeing that the Vulture Peak Buddha Assembly was still present. He immediately went to Chan Master Huisi to state the realm he had realized, and Chan Master Huisi said, 'If it were not you, you could not sense it; if it were not me, I could not recognize it. This is the preliminary expedient of the Lotus Samadhi.' Later, when meditating on Baisha Mountain in Xizhou, he often saw Chan Master Huisi explaining the scriptures and pointing out the way. Later, Zhiyi often lectured in place of Chan Master Huisi, and Chan Master Huisi always held a Ruyi scepter, sitting beside the seat listening, and said to his disciples, 'This child's understanding of the meaning is more than enough, but his concentration is insufficient, so he is somewhat lacking in the application of the Three Samadhis and the Three Contemplation Wisdoms.' Soon after, Zhiyi bid farewell to Chan Master Huisi and went to the capital, where he and more than thirty people, including Faxi (monk's name) of Jinling, founded a monastery in Waguan Temple to promote Buddhism. At that time, the Minister of the Interior Xu Ling (official title, person's name), and the Minister Mao Xi (official title, person's name), were both learned and knowledgeable people, and they both transmitted incense and studied the Dharma with Zhiyi. Therefore, Zhibian (monk's name) of Changgan Temple, invited Zhiyi to reside in Songxi Tiangong Temple, and Monk Huang (monk's name) requested Zhiyi to reside in the Buddhist Cave White Horse Temple, Jing Shao (monk's name), Fengcheng (monk's name), Zhiwen (monk's name), the Chan assembly Huiling (monk's name), and the elders of the Liang Dynasty
德大忍法師。悉舍其先業從之。
禹穴慧榮住莊嚴寺。素號義龍。數致徴核。且自矜誕。方舞其扇以逞。扇忽墮。顗咄曰。禪定之力。非散亂者所可干撓。沙門法歲。從旁撫榮背曰。義龍今成伏鹿矣。扇既墮地。何以遮羞。如是八載訖講智度大論。次開禪那法門。利益所被為多。未幾始興王出鎮洞庭。過瓦官談論。深愜乃心。勇施虔拜。以盡其誠。顗因嘆曰。疇昔之夜。吾夢遭盜。茲非軟賊耶。所謂毛繩截骨。曳尾塗中。其不可脫去。有甚於賊者。
先是青州異僧定光。兼習定慧。居天臺山。積四十餘年。至是顗以昔所見故。必欲徇緣歸隱。仍遣謝門人曰。吾聞唇舌如弓。心慮如弦。音聲如箭。長夜虛發。無所覺知。是謂暗射。則講說是已。又法門如鏡。方圓任像。則禪定是已。然吾初于瓦官寺坐者。才四十人。而半獲證寤。今茲坐者二百人。而獲證寤者。才十人。則世事之變。可知矣。今而後可各隨所安。吾亦欲從吾志也。至臺山。與光相見。光曰。憶吾早年山上搖手相招時乎。時陳太建七年。秋七月也。頃之聞鐘聲滿巖谷。光曰。鐘聲集眾。得住之相。於是遂上佛壟山南。螺溪之源。創庵焉。曰且聊爾棲止。俟國清時。當有貴人。為立寺宇。時莫測其言也。既而行頭陀于華頂。忽風霆魑魅。音貌可畏
【現代漢語翻譯】 現代漢語譯本：德大忍法師（Daren Ren Fashi），完全放棄了他之前的職業，跟隨智顗（Zhiyi）。
禹穴（Yuxue，地名）的慧榮（Huirong）住在莊嚴寺（Zhuangyan Temple），向來以義龍（Yilong）著稱。他多次受到考察，而且非常自負。當他揮舞扇子炫耀時，扇子突然掉落。智顗（Zhiyi）斥責道：『禪定的力量，不是散亂的人可以干擾的。』沙門法歲（Fasui）從旁邊拍著慧榮（Huirong）的背說：『義龍（Yilong）現在變成伏鹿了。』扇子既然掉在地上，用什麼來遮羞呢？』這樣過了八年，慧榮（Huirong）講完了《智度大論》（Mahaprajnaparamita Sastra），接著開講禪那（Dhyana）法門，受益的人很多。不久，始興王（Shixing Wang）出鎮洞庭（Dongting，地名），路過瓦官寺（Waguan Temple）時與智顗（Zhiyi）談論，非常滿意他的想法。始興王（Shixing Wang）虔誠地拜見，以表達他的誠意。智顗（Zhiyi）因此感嘆道：『昨天晚上，我夢見遭遇盜賊。這難道不是軟賊嗎？』所謂毛繩截骨，曳尾塗中，其不可脫去，有甚於賊者。
此前，青州（Qingzhou，地名）的異僧定光（Dingguang），兼修禪定和智慧，居住在天臺山（Tiantai Mountain）四十多年。這時，智顗（Zhiyi）因為以前見過定光（Dingguang），一定要順應因緣歸隱。於是派人謝絕門人說：『我聽說唇舌如弓，心慮如弦，音聲如箭，長夜虛發，無所覺知，這叫做暗射。』講說是已經結束了。又法門如鏡，方圓任像，那麼禪定就是這樣。然而我當初在瓦官寺（Waguan Temple）坐禪時，才四十人，而一半獲得證悟。現在坐禪的有二百人，而獲得證悟的，才十人。那麼世事的變化，可以知道了。從今以後可以各自隨遇而安，我也要順從我的志向了。』到了天臺山（Tiantai Mountain），與定光（Dingguang）相見。定光（Dingguang）說：『還記得我早年在山上搖手相招的時候嗎？』那是陳太建（Chen Taijian）七年，秋七月。不久，聽到鐘聲響徹山谷。定光（Dingguang）說：『鐘聲集眾，是得到住處的象徵。』於是就在佛壟山（Fulong Mountain）南，螺溪（Luoxi）的源頭，建立菴舍。說：『姑且在這裡棲身，等待國清時，當有貴人，為我們建立寺宇。』當時沒有人理解他的話。之後在華頂（Huading）修行頭陀行，忽然狂風雷電，魑魅魍魎出現，音容相貌可怕。
【English Translation】 English version: The Dharma Master Daren Ren (Daren Ren Fashi) completely abandoned his previous profession and followed Zhiyi (Zhiyi).
Huirong (Huirong) of Yuxue (Yuxue, place name), residing in Zhuangyan Temple (Zhuangyan Temple), was always known as Yilong (Yilong). He was repeatedly scrutinized and was very conceited. As he brandished his fan to show off, the fan suddenly fell. Zhiyi (Zhiyi) rebuked, 'The power of Dhyana is not something that scattered people can interfere with.' The Shramana Fasui (Fasui) patted Huirong's (Huirong) back from the side, saying, 'Yilong (Yilong) has now become a prostrate deer.' Since the fan has fallen to the ground, what will you use to cover your shame?' After eight years, Huirong (Huirong) finished lecturing on the Mahaprajnaparamita Sastra, and then began lecturing on the Dhyana Dharma gate, benefiting many people. Soon, the Prince of Shixing (Shixing Wang) was stationed in Dongting (Dongting, place name), and when he passed by Waguan Temple (Waguan Temple), he discussed with Zhiyi (Zhiyi) and was very satisfied with his ideas. The Prince of Shixing (Shixing Wang) reverently paid homage to express his sincerity. Zhiyi (Zhiyi) sighed, 'Last night, I dreamed of encountering thieves. Isn't this a soft thief?' The so-called 'hair rope cuts bone, dragging its tail in the mud,' its undetachability is worse than a thief.
Prior to this, the extraordinary monk Dingguang (Dingguang) of Qingzhou (Qingzhou, place name), practiced both Dhyana and wisdom, and lived on Mount Tiantai (Tiantai Mountain) for more than forty years. At this time, Zhiyi (Zhiyi), because he had seen Dingguang (Dingguang) before, was determined to retire in accordance with the karmic conditions. So he sent someone to decline his disciples, saying, 'I have heard that the lips and tongue are like a bow, the mind is like a string, and the sound is like an arrow. Firing in the long night, without awareness, is called a dark shot.' Lecturing is already over. Furthermore, the Dharma gate is like a mirror, taking any shape, so Dhyana is like this. However, when I first sat in meditation at Waguan Temple (Waguan Temple), there were only forty people, and half of them attained enlightenment. Now there are two hundred people sitting in meditation, and only ten have attained enlightenment. So the changes in the world can be known. From now on, you can each be content with your circumstances, and I also want to follow my aspirations.' Upon arriving at Mount Tiantai (Tiantai Mountain), he met Dingguang (Dingguang). Dingguang (Dingguang) said, 'Do you remember when I waved to you on the mountain in my early years?' That was the seventh year of Chen Taijian (Chen Taijian), in the seventh month of autumn. Soon after, the sound of bells filled the valleys. Dingguang (Dingguang) said, 'The sound of bells gathers the assembly, a sign of obtaining a dwelling.' So he built a hermitage south of Mount Fulong (Fulong Mountain), at the source of the Luoxi Stream (Luoxi). He said, 'Let's stay here for now, waiting for the time of national peace, when there will be a noble person to build a temple for us.' At that time, no one understood his words. Later, he practiced asceticism at Huading Peak (Huading), suddenly there were violent winds and thunder, and goblins and monsters appeared, their voices and appearances terrifying.
。又身煩痛。先親見形。枕膝哀訴。顗依止法忍。強軟二魔並息。尋有梵僧曰。制敵勝怨。可為勇矣。
宣帝詔曰。禪師佛法雄杰。時匠所宗。訓兼道俗。國之望也。其割始豐縣調。以充眾費。蠲民兩戶。供薪水役。樂安令陳郡袁子雄。每夏請講凈名。嘗見三道寶階。自空至地。數十梵僧。乘階而降。入堂禮拜。手執香爐繞顗三匝。久之乃滅。一眾嘆異。
永陽王伯智。出撫吳興。就山受戒。且建方等懺法七日夜。在郡晝治事。夜習觀。顗一日謂門人智越曰。吾欲勸王修福禳災。越以為王已勤于進道。若更有所言。不知者以為佞也。乃止。俄王出獵。墮馬幾絕。顗為率眾。作觀音懺法。因而起。憑幾坐。見僧擎爐。進慰問王。時王流汗。未知所答。僧乃繞王一匝。痛遂止。王著發願文。以示敬信。辭多不錄。久之璽書徴授戒法。顗始辭焉。前後七使。皆上手書。於是黽勉出都。詔乘羊車。童子引導。主書舍人翊從。禮如國師璀阇黎故事。迎入太極殿東堂。講智度論。上與百寮。陪筵以聽。因詔立禪眾于靈耀寺。后仍于殿對上。講仁王經。僧正慧暅。僧都慧曠。京師大德。皆致難。顗辯對詳敏。暅執爐賀曰。國家齊會者十餘席。而忝當四講。自謂人莫抗衡。然今太陽出矣。而月星猶照。不亦陋手。
【現代漢語翻譯】 現代漢語譯本：又有身體煩悶疼痛，（智顗）先是親眼看見魔的形象，（魔）枕著他的膝蓋哀訴。智顗依靠法忍的力量，使強硬和軟弱兩種魔都平息了。不久，有一位梵僧說：『能制服敵人戰勝怨恨，真可謂是勇猛啊。』（法忍：通過修行佛法，忍受各種苦難和誘惑，以達到解脫的境界；魔：佛教中指障礙修行、使人墮落的邪惡力量；梵僧：來自印度的僧侶）
宣帝下詔說：『禪師智顗，佛法雄健傑出，是當世匠人的宗師，教誨兼顧僧俗兩界，是國家的希望啊。』於是劃撥始豐縣的賦稅，用來充當寺廟的費用，免除兩戶百姓的徭役，供給柴火和用水。樂安縣令、陳郡人袁子雄，每年夏天都請智顗講《凈名經》。曾看見三道寶階，從空中延伸到地面，幾十位梵僧，沿著階梯降落，進入佛堂禮拜，手持香爐繞著智顗三圈，很久才消失。眾人嘆息稱奇。（凈名經：《維摩詰所說經》的簡稱，是大乘佛教的重要經典）
永陽王伯智，出京安撫吳興，在山中接受戒律，並且建立方等懺法道場，持續七日夜。在郡里白天處理政事，夜晚修習禪觀。智顗有一天對弟子智越說：『我想勸王爺修福消災。』智越認為王爺已經很勤奮地精進修道了，如果再說什麼，不瞭解的人會認為（您）是諂媚。於是就停止了（勸說）。不久，王爺外出打獵，從馬上摔下來幾乎死去。智顗於是帶領眾人，舉行觀音懺法。王爺因此（好轉）起身，靠著幾案坐著，看見有僧人捧著香爐，前來慰問王爺。當時王爺流著汗，不知道該如何回答。僧人於是繞著王爺一圈，疼痛就停止了。王爺寫下發愿文，來表達敬意和信心，文中辭藻很多，這裡不全部記錄。不久，皇帝的詔書徵召智顗去傳授戒法。智顗一開始推辭。前後來了七次使者，都是皇帝的親筆書信。於是智顗勉強前往都城。皇帝下詔讓他乘坐羊車，由童子引導，主書舍人護衛跟隨，禮儀如同對待國師璀法師的舊例。迎接他進入太極殿東堂，講解《智度論》，皇帝與百官，陪同就座聽講。於是下詔在靈耀寺設立禪眾。後來又在殿上當著皇帝的面，講解《仁王經》。僧正慧暅、僧都慧曠、京師的大德高僧，都來提出疑問，智顗辯論回答詳盡敏捷。慧暅拿著香爐祝賀說：『國家舉辦齊僧大會有十幾場，而我僥倖擔任了四次講座，自己認為沒有人能與我抗衡。然而現在太陽出來了，而月亮和星星還在照耀，不是顯得我很淺陋嗎？』（觀音懺法：一種通過唸誦觀音菩薩名號、禮拜觀音菩薩等方式進行的懺悔法門；智度論：《大智度論》，解釋《般若經》的重要論著；仁王經：《仁王護國般若波羅蜜多經》的簡稱）
【English Translation】 English version: Moreover, his body was afflicted with pain. (Zhiyi) first personally saw the form of a demon, who, with his head on his knee, pleaded mournfully. Zhiyi relied on the forbearance of the Dharma, and both the forceful and gentle demons were subdued. Soon after, a Brahman monk said, 'To subdue enemies and overcome resentment is truly courageous.' (Dharma forbearance: enduring various hardships and temptations through the practice of Buddhism to achieve liberation; Demon: In Buddhism, an evil force that obstructs practice and causes people to fall; Brahman monk: A monk from India)
Emperor Xuan issued an edict saying, 'The Chan Master Zhiyi is outstanding in the Dharma, a master revered by contemporary artisans, whose teachings encompass both monastic and lay communities, and is the hope of the nation.' Therefore, he allocated the taxes from Shifeng County to cover the expenses of the monastery, and exempted two households from corvée labor to provide firewood and water. Yuan Zixiong of Chen Commandery, the magistrate of Le'an County, would invite Zhiyi to lecture on the Vimalakirti Sutra every summer. He once saw three jeweled stairways extending from the sky to the ground, and dozens of Brahman monks descending the stairs, entering the hall to prostrate, holding incense burners and circling Zhiyi three times before disappearing. The assembly sighed in wonder. (Vimalakirti Sutra: Short for 'Vimalakirti Nirdesa Sutra', an important scripture of Mahayana Buddhism)
Prince Yongyang, Bo Zhi, went to Wu Xing to pacify the area, received precepts in the mountains, and established a Fangdeng repentance ceremony for seven days and nights. In the commandery, he handled affairs during the day and practiced meditation at night. One day, Zhiyi said to his disciple Zhiyue, 'I want to advise the Prince to cultivate blessings and avert disasters.' Zhiyue thought that the Prince was already diligently advancing in the Way, and if he said anything more, those who did not understand would think (you) were flattering him. So he stopped (advising). Soon after, the Prince went hunting and fell from his horse, nearly dying. Zhiyi then led the assembly in performing the Avalokiteshvara repentance ceremony. The Prince thus (improved) and sat up, leaning on a table. He saw a monk holding an incense burner, coming to comfort the Prince. At that time, the Prince was sweating and did not know how to respond. The monk then circled the Prince once, and the pain stopped. The Prince wrote a vow to express his respect and faith, with many words that are not fully recorded here. Soon after, an imperial edict summoned Zhiyi to transmit the precepts. Zhiyi initially declined. Seven messengers came before and after, all with the Emperor's own handwriting. So Zhiyi reluctantly went to the capital. The Emperor ordered him to ride in a sheep-drawn carriage, guided by a boy, and escorted by a chief scribe, with ceremonies like those for the National Teacher, Dharma Master Cui. He was welcomed into the East Hall of the Taiji Palace to lecture on the Mahaprajnaparamita Sastra, with the Emperor and officials in attendance. Then, an edict was issued to establish a Chan community at Lingyao Temple. Later, he lectured on the Humane King Sutra in the palace before the Emperor. The Sangha Chief Huiheng, the Sangha Governor Huikuang, and the eminent monks of the capital all raised questions, and Zhiyi debated and answered in detail and with agility. Huiheng, holding the incense burner, congratulated him, saying, 'The nation has held more than ten assemblies of monks, and I have been fortunate to serve as the lecturer four times, thinking that no one could rival me. But now that the sun has come out, and the moon and stars are still shining, does it not make me seem shallow?' (Avalokiteshvara repentance ceremony: A method of repentance performed by reciting the name of Avalokiteshvara Bodhisattva, bowing to Avalokiteshvara Bodhisattva, etc.; Mahaprajnaparamita Sastra: The Great Treatise on the Perfection of Wisdom, an important commentary on the Prajna Sutra; Humane King Sutra: Short for 'Humane King Prajnaparamita Sutra')
晚住光耀寺。禪慧兼弘。從者尤眾。詔袖美。時方檢括僧尼。議將試經不通者罷道。顗表諫曰。調達誦六萬象經。不免地獄。槃特誦一行偈。獲羅漢果。所篤論者。道何如耳。豈關多誦哉。詔停前議。意以靈耀褊隘。欲徙而他。夢人翼衛嚴整。自苾冠達。請住三橋。顗曰。冠達梁武之法名也。三橋其光宅乎。徙居之。上幸其寺大施。又詔講仁王經。上于眾中拜伏。如禮。儲后而下。皆遵戒范。故內出受法文曰。仰惟。化導無方。隨機濟物。衛護國土。汲引天人。照燭光輝。托跡師友。比丘入夢。符契之象久彰。和上來儀。高座之德斯炳。是以翹心十地。渴仰四依。大小二乘。內外兩教。尊師重道。由來尚矣。伏希。俯提所謂。世世結緣。遂其本願。日日增長。今奉請為菩薩戒師。俄傳香而淚下。異哉。
及金陵敗覆。杖䇿荊湘。路次溢城。夢老僧曰。陶侃瑞像。敬屈護持。尋憩匡廬。見慧遠所繢文殊像。依止不忍去。頃而寇叛。寺宇盡毀。獨茲山巋然。則夢斯徴矣。會隋氏混一區宇。晉邸總淮海重任。欽注德風。欲承佩戒法。奉以為師。書請再三。而顗謙讓未皇也。后陳四愿。一謂勿以禪法見期。二謂不責其規矩。三謂當戒范則去就重。務傳燈則去就輕。要在通法。勿嫌輕動。四謂若丘壑念起。則隨心飲啄。以
【現代漢語翻譯】 現代漢語譯本： 晚上住在光耀寺（寺廟名）。智顗（人名）禪定和智慧並重，跟隨他的人很多。當時皇帝下詔讓袖美（人名）負責檢查僧尼，打算讓那些考試不通過佛經的人還俗。智顗上表勸諫說：『提婆達多（人名，釋迦牟尼的堂兄弟，以作惡多端著稱）能背誦六萬部象經，也免不了下地獄；周利槃陀伽（人名，釋迦牟尼的弟子，以愚笨著稱）只會背誦一句偈語，卻能證得阿羅漢果。』所重視討論的，應該是『道』的境界如何，怎麼會是背誦得多不多呢？皇帝於是停止了之前的提議。皇帝認為靈耀寺（寺廟名）狹小，想遷到別處。智顗夢見有人像儀仗隊一樣護衛著他，從苾冠（不確定，可能指某種帽子或頭飾）開始直到。請求他住在三橋（地名）。智顗說：『冠達是梁武帝（人名）的法名啊，三橋大概就是光宅寺（寺廟名）吧。』於是搬遷到那裡居住。皇帝親自到寺廟大肆佈施，又下詔講《仁王經》。皇帝在眾人之中向智顗拜伏，完全按照禮儀。太子以下，都遵守戒律。所以宮廷里發出的受法文書說：『仰慕您化導沒有固定方式，隨機應變救濟眾生，衛護國土，引導天人，照亮光輝，寄託于師友的身份。比丘入夢，符瑞的象徵由來已久，和尚前來，高尚的品德已經彰顯。因此，傾心於十地菩薩的境界，渴望仰仗四種依靠。大小乘佛法，內外兩種教義，尊重老師重視道義，自古以來就是如此。』希望您能俯就所謂的世世結緣，成全他們的本願，日日增長。現在奉請您為菩薩戒師。』不久，傳香時智顗流下了眼淚，真是奇異啊。 等到金陵（地名，今南京）淪陷，智顗拄著枴杖前往荊湘（地名，今湖南湖北一帶）。路過溢城（地名）時，夢見一位老僧說：『陶侃（人名，東晉名將）的瑞像，請您恭敬地保護它。』不久在匡廬（地名，即廬山）休息，看到慧遠（人名，東晉高僧）所畫的文殊菩薩像，依依不捨不忍離去。不久，叛亂發生，寺廟全部被毀，只有這座山巍然屹立，這正是夢境的徵兆啊。恰逢隋朝統一天下，晉王（官職名）負責淮海（地名）地區的重任。欽佩智顗的德行風範，想要承受佩戴戒法的恩惠，奉他為老師。多次寫信請求，但智顗謙讓沒有答應。後來陳述了四個願望：一是不要用禪法來要求他，二是不要用固定的規矩來約束他，三是如果關係到戒律規範，那麼離開或留下都很重要；如果關係到傳播佛法，那麼離開或留下就比較次要，重要的是通達佛法，不要嫌棄輕易變動。四是如果山林隱居的念頭產生，那麼就隨心所欲地飲食起居。
【English Translation】 English version: He resided at Guangyao Monastery (name of the monastery) in the evening. Zhiyi (name of a person) equally emphasized both Chan (meditation) and wisdom, and had many followers. At that time, the emperor issued an edict for Xiumei (name of a person) to be in charge of inspecting monks and nuns, intending to defrock those who failed the scripture exams. Zhiyi submitted a memorial, advising: 'Even Devadatta (name of a person, cousin of Shakyamuni, known for his evil deeds) could recite sixty thousand elephant sutras, but he could not avoid hell; Panthaka (name of a person, a disciple of Shakyamuni, known for his dullness) could only recite a single verse, yet he attained the fruit of Arhat.' What should be valued and discussed is the state of 'Dao' (the Way), how could it be about reciting more or less? The emperor then stopped the previous proposal. The emperor thought that Lingyao Monastery (name of the monastery) was small and wanted to move it elsewhere. Zhiyi dreamed of people guarding him like an honor guard, starting from Bì Guān (uncertain, possibly referring to a type of hat or headwear) all the way to. He was requested to reside at Sanqiao (name of a place). Zhiyi said: 'Guanda is the Dharma name of Emperor Wu of Liang (name of a person), Sanqiao is probably Guangzhai Monastery (name of the monastery).' So he moved there to live. The emperor personally went to the monastery to give alms generously, and also issued an edict to lecture on the 'Benevolent King Sutra'. The emperor bowed to Zhiyi among the crowd, completely according to etiquette. The crown prince and below all followed the precepts. Therefore, the Dharma transmission document issued from the palace said: 'We admire that your guidance has no fixed method, adapting to circumstances to save all beings, protecting the country, guiding gods and humans, illuminating brilliance, entrusting yourself to the identity of teachers and friends. The monk entering the dream, the symbol of auspiciousness has long been evident, the arrival of the monk, the noble virtue has been manifested. Therefore, we are devoted to the realm of the ten Bhumi Bodhisattvas, longing to rely on the four supports. The Mahayana and Hinayana Buddhism, the inner and outer teachings, respecting teachers and valuing morality, have been like this since ancient times.' We hope that you can condescend to the so-called karmic connection from lifetime to lifetime, fulfilling their original vows, growing day by day. Now we invite you to be the Preceptor of Bodhisattva Precepts.' Soon, while transmitting incense, Zhiyi shed tears, how strange! When Jinling (name of a place, present-day Nanjing) fell, Zhiyi went to Jingxiang (name of a place, present-day Hunan and Hubei) with a cane. Passing by Yicheng (name of a place), he dreamed of an old monk saying: 'Please respectfully protect the auspicious image of Tao Kan (name of a person, a famous general of the Eastern Jin Dynasty).' Soon he rested in Kuanglu (name of a place, i.e., Mount Lu), and saw the Manjushri Bodhisattva image painted by Huiyuan (name of a person, a prominent monk of the Eastern Jin Dynasty), reluctant to leave. Soon, a rebellion broke out, and all the monasteries were destroyed, only this mountain stood tall, which was a sign of the dream. Coincidentally, the Sui Dynasty unified the world, and the Prince of Jin (name of an official title) was responsible for the important task of the Huaihai (name of a place) area. Admiring Zhiyi's virtuous demeanor, he wanted to receive the grace of wearing the precepts, and honor him as his teacher. He wrote letters requesting many times, but Zhiyi declined modestly. Later, he stated four wishes: first, do not demand him with Chan methods; second, do not restrain him with fixed rules; third, if it concerns the precepts, then leaving or staying is important; if it concerns spreading the Dharma, then leaving or staying is secondary, the important thing is to understand the Dharma, do not dislike easy changes; fourth, if the thought of living in seclusion in the mountains arises, then he will eat and live as he pleases.
卒殘年。
於是王躬制文以請。開皇十一年十一月二十三日。于揚州總管金城。設千僧會。敬屈授菩薩戒。即其所居。傳授香法。顗既名王曰總持。王亦號顗曰智者。會畢施子豐腆。顗盡以回施悲敬二田。即欲辭去。王固留。顗曰已有成約。何可爽也。拂衣而起。復于匡嶺。旋歸鄉壤。行道修福。以報地恩。老幼迎候。戒場講座迨萬。卜當陽縣玉泉山立精舍。賜額一音。地昔荒險。蛇獸交暴。及立精舍。暴遂止。是春旱。民訛以為神怒。顗故率眾。詣泉所誦經。感致雲雨。訛言隨息。江陵總管宜揚公王積于禮拜次。戰汗甚出。謂人曰。積屢御軍。臨陳更勇。未有今日之懼者。是殆天龍所訶護歟。時晉王又遣手疏請。顗答疏以辭。至於再疏。乃克赴。爲著凈名疏。應奉。河東柳顧言。東海徐儀。受而寶藏之。俾王事持。
后遣顧言致書。請救蕭妃之疾。顗仍率侶。建齊七日。行金光明懺。至六日之夜。異鳥飛入齊壇。宛轉若死。俄而飛去。且聞外有豕聲。顗曰妃當愈矣。鳥死而生。豕幽而顯。皆吉相也。旦妃疾果瘳。王大悅。
顗旋臺岳。更行前懺。立誓云。若能於三寶有所益者。當盡此餘年。若其無益。即當速化。以遂往生。因曰。吾所以亟欲歸山者。正以冥告勢將盡耳。死後必累石植松。坎西南
【現代漢語翻譯】 衰老殘年。
於是晉王親自撰寫文章來懇請。開皇十一年十一月二十三日，在揚州總管金城，設立千僧會，恭敬地請智顗大師傳授菩薩戒。就在晉王所居住的地方，傳授香法。智顗大師稱晉王為『總持』（能總攝憶持一切法者），晉王也稱智顗大師為『智者』。法會完畢后，晉王佈施的物品非常豐厚，智顗大師全部回施給悲田（救濟貧苦）和敬田（供養三寶）。智顗大師隨即想要告辭離去，晉王堅決挽留。智顗大師說：『我已經有先前的約定，怎麼可以違背呢？』於是拂袖而起，再次前往匡山，然後返回故鄉。通過修行佛法和修積福德，來報答故鄉的恩情。父老鄉親都出來迎接，戒場講座聽眾達到萬人。智顗大師在當陽縣玉泉山選址建立精舍，隋文帝賜額為『一音』。這塊地方以前荒涼險惡，蛇和瘴氣肆虐。等到建立精舍后，瘴氣就停止了。那年春天大旱，百姓訛傳說是神靈發怒。智顗大師於是帶領眾人，到泉水邊誦經，感應到雲雨降臨，謠言也隨之平息。江陵總管宜揚公王積在禮拜時，渾身戰慄，汗流浹背，對人說：『我王積多次帶兵打仗，臨陣更加勇猛，從未有過像今天這樣的恐懼。這大概是天龍在護法吧！』當時晉王又派人送來親筆信懇請，智顗大師回信婉拒。直到晉王再次來信，智顗大師才答應前往，為晉王撰寫《凈名疏》。應奉、河東柳顧言、東海徐儀，都接受並珍藏了這部疏，希望晉王能堅持奉行。
後來晉王派遣柳顧言送來書信，請求智顗大師救治蕭妃的疾病。智顗大師於是帶領僧侶，建立道場，舉行七日齋戒，修持《金光明懺》。到第六天晚上，一隻奇異的鳥飛入齋壇，倒地宛轉好像要死去，一會兒又飛走了。並且聽到外面有豬叫的聲音。智顗大師說：『蕭妃的病應當會痊癒了。鳥死而復生，豬在幽暗處顯現，都是吉祥的徵兆啊。』第二天，蕭妃的疾病果然痊癒了，晉王非常高興。
智顗大師返回臺岳，再次修持之前的懺法，立下誓言說：『如果我能對三寶有所利益，就應當盡此餘年；如果不能有所利益，就應當迅速往生，以遂願往生凈土。』因此說：『我之所以急切地想要歸山，正是因為冥冥之中告知我壽命將盡了。死後必定要壘石植松，在西南方挖坑。』
【English Translation】 His remaining years were spent in decline.
Thereupon, Prince Yang Guang personally composed a document to request his presence. On the 23rd day of the 11th month of the 11th year of the Kaihuang era (591 AD), a gathering of a thousand monks was arranged at Jin Cheng, the residence of the General Administrator of Yangzhou. He respectfully requested Zhiyi (智顗) (Master Zhiyi) to transmit the Bodhisattva precepts. Right there, in the Prince's residence, the incense ritual was transmitted. Zhiyi addressed the Prince as 'Zongchi' (總持) (One who upholds and remembers all the Dharma), and the Prince addressed Zhiyi as 'Zhishe' (智者) (The Wise One). After the assembly, the Prince made generous offerings, which Zhiyi entirely redistributed to the fields of compassion (悲田) (for the poor and needy) and reverence (敬田) (for the Three Jewels). Zhiyi then wished to depart, but the Prince insisted on his staying. Zhiyi said, 'I already have a prior engagement; how can I break it?' He then rose, brushed off his sleeves, and departed, returning to Mount Kuang and then to his hometown. He practiced the Way and cultivated blessings to repay the kindness of the land. The elders and children welcomed him, and the gatherings for precepts and lectures reached ten thousand. He chose a site at Yuquan Mountain (玉泉山) in Dangyang County to establish a monastery, which was granted the name 'Yiyin' (一音) (One Sound) by the Emperor. The land was formerly desolate and dangerous, with snakes and miasma rampant. After the monastery was established, the miasma ceased. That spring, there was a drought, and the people falsely believed it was due to divine anger. Zhiyi then led the assembly to the spring to recite scriptures, which brought forth clouds and rain, and the false rumors subsided. Wang Ji (王積), the General Administrator of Jiangling, was in the midst of prostrations when he broke out in a great sweat and said to the people, 'I, Wang Ji, have led troops many times and have been even more courageous in battle, but I have never felt such fear as I do today. It must be that the dragons and gods are protecting this place!' At that time, Prince Yang Guang again sent a personal letter requesting Zhiyi's presence, but Zhiyi declined in his reply. It was not until the Prince sent a second letter that Zhiyi agreed to go and wrote the 'Annotations on the Vimalakirti Sutra' (凈名疏). Ying Feng (應奉), Liu Guyan (柳顧言) of Hedong, and Xu Yi (徐儀) of Donghai received and treasured it, hoping that the Prince would uphold its teachings.
Later, the Prince sent Liu Guyan with a letter requesting Zhiyi to cure Consort Xiao's illness. Zhiyi then led his companions to establish an altar and hold a seven-day fast, performing the 'Golden Light Repentance' (金光明懺). On the sixth night, a strange bird flew into the altar, fell to the ground as if dying, and then flew away. At the same time, the sound of a pig was heard outside. Zhiyi said, 'Consort Xiao's illness should be cured. The bird dying and being reborn, and the pig appearing from the darkness, are both auspicious signs.' The next day, Consort Xiao's illness was indeed cured, and the Prince was greatly pleased.
Zhiyi returned to Mount Tiantai and again performed the previous repentance ritual, making a vow, 'If I can be of benefit to the Three Jewels (三寶), I should exhaust the rest of my years. If I cannot be of benefit, I should quickly pass away, so as to fulfill my wish to be reborn in the Pure Land.' Therefore, he said, 'The reason I am so eager to return to the mountain is precisely because I have been told in the dark that my life is coming to an end. After my death, stones must be piled up and pines planted, and a pit dug in the southwest.'
峰。以安厝焉。上起白塔。使見者發心。口授觀心論及疏。以貽訓後來。命智越。往剡縣石城寺彌勒像前。掃灑。東壁施床。多然香火。顗即面西。苾彌陀觀音勢至以臥。分道具。為二分。一奉彌勒。一擬羯磨。索三衣缽杖近身。或以藥進。顗揮之曰。藥能遣病。留殘年乎。病不與身合。藥何所遣。年不與心合。藥何所留。又進齋飲。復揮之曰。豈以步影為齋耶。能無觀無緣。即真齋矣。謂智晞曰。子不聞觀心論內之說乎。何故紛紛。以醫藥俗事擾人。吾生勞毒器。死悅歸休。此固世相。不足多嘆。又手書七紙。並凈名疏。犀角如意。蓮華香爐。別晉王。囑累大法。其書有曰。如意香爐。故所得於大王者。還用奉贈以別。庶幾永佈德香。常保如意。並唱法華無量壽贊說。十如。四不生。十法界。三觀。四教。四無量。六度等法。或問修行地位。顗曰。汝等懶種善根。於他功德。如盲問乳色。蹶者訪路。吾不領眾。必凈六根。為他損己。才獲五品內位耳。今諸師友來迎。吾奚暇他顧哉。但波羅提木叉。是汝宗仰。四種三昧。是汝明導。飭維那鳴鐘磬。以氣盡為期。戒哭泣者。端坐而逝。如入禪定。壽六十七。開皇十七年。十一月二十四日也。
仁壽之季。振錫被衣。七度現身。六降山寺。一遊佛壟。其靈異如此。
逮煬帝在御。尤嚴飭祠塔。內收管鑰。以謹啟閉。諱日即廢朝。遣使入山設祭。中書令揚素。乞躬臨所事。猶見其全身不散云。
且無恙時。凡樹生耳。不待培植。隨采掇無所乏。至是則雖培植。無復得。
始臨海之民。素業漁。江滬溪梁。綿亙四百餘里。顗以檀施之資。從官買其地。為放生池。遣沙門慧拔表聞。宣帝詔加嚴禁。國子祭酒徐孝克。撰碑文樹海濵。辭甚悲楚。讀者為墮淚。後有黃雀。群飛上寺。鳴呼三日乃散。顗以為魚感吾德故然。唐貞觀間。復申明前禁焉。
著法華疏止觀門修禪法等。各數十卷。凈名疏三十七卷。皆口授。侍者灌頂。筆錄行世。造寺三十五所。度僧四千餘人。寫經十五藏。金裝檀刻。畫繢尊像。十萬許軀。受菩薩戒及習禪弟子。不可勝紀。的傳業者。三十二人。
隋惠耀
姓岐。襄陽人。少沉密。訥言敏行。人共重之。受具后遊歷。訪道于鄭川之命公。衛岳之思公。卒事思公數年。思公謂耀。于實相理觀。有玄趣云。及思公唱滅。偶行化巴丘。遇道懿法師。相𢹂西上。卓錫于江陵之道因寺。不出戶庭者。十四年。及智者歸鄉里。尤深向挹。仁壽二年。徙內花寺。別樹道場于開聖西。以事禪悅。且誦七佛等咒。尤靈驗。人之有疾患者。求之無不效。大
【現代漢語翻譯】 現代漢語譯本： 隋煬帝在位時，對祠廟和佛塔的管理非常嚴格，親自掌管鑰匙，以謹慎地開啟和關閉。每逢忌日，就停止朝會，派遣使者到山中設定祭壇祭祀。中書令揚素請求親自去主持祭祀，人們還看到智顗大師的全身沒有散壞。
而且在智顗大師健康的時候，凡是樹上長出的木耳，都不需要人工栽培，隨意採摘，取之不盡。到了這個時候，即使人工栽培，也再也得不到了。
當初臨海的百姓，世代以打魚為業，從江邊到海邊，綿延四百多里。智顗大師用信徒捐獻的錢財，從官府買下這片土地，作為放生池。派遣沙門慧拔上表奏聞隋宣帝，宣帝下詔嚴加禁止捕撈。國子祭酒徐孝克撰寫碑文，樹立在海邊，文辭非常悲傷悽楚，讀者都為之落淚。後來有黃雀，成群地飛到寺廟上空，鳴叫了三天後才散去。智顗大師認為這是魚感謝他的恩德的緣故。唐朝貞觀年間，又再次申明了以前的禁令。
智顗大師著有《法華疏》、《止觀門》、《修禪法》等，各有數十卷。《凈名疏》三十七卷，都是口頭講授，由侍者灌頂記錄下來流傳於世。建造寺廟三十五所，度化僧人四千多人，抄寫佛經十五藏，用金裝飾，用檀木雕刻，繪製精美的佛像，大約有十萬多尊。受菩薩戒和學習禪定的弟子，數不勝數。真正傳承智顗大師事業的，有三十二人。
隋朝的惠耀（僧人名）
俗姓岐，是襄陽人。年輕時沉穩寡言，行動敏捷，人們都很器重他。受具足戒后，遊歷各地，向鄭川的命公、衛岳的思公問道。最終侍奉思公數年。思公評價惠耀說，他對實相理觀有深刻的理解。等到思公圓寂后，惠耀偶然到巴丘弘法，遇到道懿法師，兩人一起向西去，在江陵的道因寺安頓下來，十四年沒有走出寺門。等到智顗大師回到家鄉，惠耀更加敬仰他。仁壽二年，惠耀遷居到內花寺，在開聖寺西邊另外開闢道場，從事禪定，並且誦持《七佛咒》等咒語，非常靈驗。人們有疾病的，向他求助沒有不靈驗的。大師
【English Translation】 English version: When Emperor Yang of Sui was in power, he was extremely strict with the management of shrines and pagodas, personally holding the keys to ensure careful opening and closing. On memorial days, he would suspend court sessions and send envoys to the mountains to set up altars for sacrifices. Yang Su (Chancellor of the State), the Grand Secretary, requested to personally preside over the sacrifices, and people still saw that the entire body of Zhiyi (Great Master Zhiyi) remained intact.
Moreover, when Zhiyi was healthy, any tree fungus that grew did not require cultivation; it could be picked at will, and there was no shortage. But at this time, even with cultivation, it could no longer be obtained.
Initially, the people of Linhai were traditionally fishermen, stretching over four hundred li from the river to the sea. Zhiyi used donations from believers to buy this land from the government to create a release pond (a pond for releasing captured animals back to nature). He sent the monk Huiba to submit a memorial to Emperor Xuan of Sui, who issued an edict strictly prohibiting fishing. Xu Xiaoke (Grand Master of National Academy), the Grand Master of the National Academy, wrote an inscription for a stele erected on the seashore, the words of which were very sad and moving, causing readers to shed tears. Later, yellow sparrows flew in flocks over the temple, chirping for three days before dispersing. Zhiyi believed that this was because the fish were grateful for his virtue. During the Zhenguan period of the Tang Dynasty, the previous prohibition was reaffirmed.
Zhiyi wrote commentaries on the Lotus Sutra (Fahua Shu), The Door of Cessation and Contemplation (Zhi Guan Men), Methods of Cultivating Chan (Xiu Chan Fa), and others, each consisting of dozens of volumes. The Commentary on the Vimalakirti Sutra (Jing Ming Shu) comprised thirty-seven volumes, all orally taught and recorded by his attendant Guanding, which were then circulated in the world. He built thirty-five temples, ordained more than four thousand monks, copied fifteen Tripitakas (collections of Buddhist scriptures), adorned them with gold, carved them from sandalwood, and painted exquisite Buddhist images, numbering over one hundred thousand. The disciples who received the Bodhisattva precepts and practiced Chan meditation were too numerous to count. There were thirty-two people who truly inherited Zhiyi's work.
Huiyao (a monk) of the Sui Dynasty
His surname was Qi, and he was from Xiangyang. In his youth, he was calm and reserved, slow to speak but quick to act, and people respected him greatly. After receiving the full precepts, he traveled to various places, seeking the Way from Minggong of Zhengchuan and Sigong of Yue. He eventually served Sigong for several years. Sigong said of Huiyao that he had a profound understanding of the principle of True Reality. After Sigong passed away, Huiyao happened to be propagating the Dharma in Baqiu, where he met Dharma Master Daoyi. Together, they went west and settled at Daoyin Temple in Jiangling, where he did not leave the temple grounds for fourteen years. When Zhiyi returned to his hometown, Huiyao admired him even more deeply. In the second year of Renshou, Huiyao moved to Neihua Temple and established another bodhimanda (place of enlightenment) west of Kaisheng Temple, engaging in Chan meditation and reciting mantras such as the Seven Buddhas Mantra, which were very effective. People who were ill sought his help, and none were ineffective.
業之季。虎暴甚。耀遇虎摩其頂。以語之曰。天下方亂。汝可遠去。毋為百姓所苦也。虎暴遂絕。
八營賊主揚道生。亦推誠供給。蕭銑僭立。仍加延奉。有所施予。輒植悲敬二田。不少儲蓄。建龍歸精舍于城府。銑嘗以興亡問之。對曰。貧道薄德。不得久為檀越善友。時蓋莫測其言也。未幾唐兵至。銑亡。耀遷化于武德中。春秋六十。葬開聖智曠禪師塔側。
隋僧璨
不知何許人也。初以白衣。見可禪師。而問曰。弟子身纏風疾。其必宿有罪累焉耳。請和尚懺罪。可曰。將罪來。與汝懺。璨曰。覓罪了不可得。可曰。與汝懺罪竟。宜依佛法僧。璨曰。今見和尚。已知是僧。未諗何者是佛。何者是法。可曰。是心是佛。是心是法。法佛無二。僧寶亦然。璨曰。今日始知。罪性不在內。不在外。不在中間。心體既然。佛法無二。可曰。吾寶也。即名之僧璨。為剃髮具戒。而傳以衣缽。復告之曰。昔達磨大師以正法眼藏付吾。吾今付汝。汝善護持。屬周武廢教。往來司空山者餘十載。韜光晦跡。人莫知之。隋開皇初。出居皖公山。得沙門道信。以承其統。且付以所傳衣缽。而說偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生。於是適羅浮山。優遊二載。大業二年。復歸故山。為眾說法。合掌
【現代漢語翻譯】 現代漢語譯本 業之季（指戰亂時期）。老虎非常兇猛。釋耀（一位僧人）遇到一隻老虎，撫摩它的頭，對它說：『天下正處於混亂之中，你應該遠遠地離開這裡，不要給百姓帶來禍害。』老虎的暴行於是停止了。 八營賊首領揚道生，也真誠地供養釋耀。蕭銑（隋朝末年割據勢力之一）僭越稱帝后，更加以禮相待。凡是有所施捨，就種植悲田和敬田（佛教用語，指為窮人或僧侶提供的田地），從不積蓄。他在城府建造龍歸精舍。蕭銑曾經向他詢問興亡之事，釋耀回答說：『貧僧德行淺薄，不能長久地做您的善友。』當時人們都不明白他話中的意思。不久，唐朝軍隊到來，蕭銑滅亡。釋耀在武德年間圓寂，享年六十歲，安葬在開聖智曠禪師塔旁。 隋朝僧人僧璨（人名） 不知道是哪裡人。起初以在家居士的身份，拜見可禪師（人名），問道：『弟子身患風疾，這一定是前世的罪業所致。請和尚為我懺悔罪業。』可禪師說：『把你的罪拿來，我為你懺悔。』僧璨說：『尋找罪業，卻找不到。』可禪師說：『我已經為你懺悔完畢。你應該皈依佛、法、僧。』僧璨說：『現在見到和尚，已經知道是僧。還不知道什麼是佛，什麼是法。』可禪師說：『是心是佛，是心是法。法和佛沒有分別，僧寶也是一樣。』僧璨說：『今天才知道，罪的本性不在內，不在外，也不在中間。心的本體本來如此，佛和法沒有分別。』可禪師說：『你真是我的寶貝啊！』於是給他取名為僧璨，為他剃度授戒，並且把衣缽傳給他，又告訴他說：『過去達磨大師（菩提達摩）把正法眼藏傳給我，我現在傳給你。你要好好守護。』正趕上週武帝廢除佛教，僧璨往來於司空山十多年，隱藏自己的光芒和行跡，沒有人知道他。隋朝開皇初年，他出來居住在皖公山，得到了沙門道信（人名），把道統傳給他，並且把所傳的衣缽交給他，還說偈語說：『花的種子雖然依靠土地，從土地裡生長出花。如果沒有人播種，花和土地最終都不會有生命。』於是前往羅浮山，悠閒地度過了兩年。大業二年，又回到原來的山，為大眾說法，合掌（表示敬意）。
【English Translation】 English version The season of karma (referring to a time of war and chaos). Tigers were extremely fierce. Shi Yao (a monk) encountered a tiger, stroked its head, and said to it, 'The world is in turmoil. You should go far away and not cause suffering to the people.' The tiger's violence then ceased. Yang Daosheng, the leader of the Eight Camps bandits, also sincerely provided for Shi Yao. Xiao Xian (one of the separatist forces at the end of the Sui Dynasty), after presumptuously declaring himself emperor, treated him with even greater respect. Whenever he made offerings, he would plant fields of sorrow and respect (Buddhist terms referring to fields provided for the poor or monks), never accumulating savings. He built the Longgui Vihara in the city government. Xiao Xian once asked him about the rise and fall of dynasties, and Shi Yao replied, 'This poor monk has shallow virtue and cannot be your good friend for long.' At the time, people did not understand the meaning of his words. Soon after, the Tang army arrived, and Xiao Xian was defeated. Shi Yao passed away during the Wude era, at the age of sixty, and was buried next to the pagoda of Zen Master Kaisheng Zikuang. The Sui Dynasty monk Sengcan (name) It is not known where he was from. Initially, as a layman, he visited Zen Master Ke (name) and asked, 'This disciple is afflicted with wind disease, which must be due to sins from a previous life. Please, Venerable Monk, repent for my sins.' Zen Master Ke said, 'Bring your sins here, and I will repent for you.' Sengcan said, 'Searching for sins, I cannot find them.' Zen Master Ke said, 'I have already repented for your sins. You should take refuge in the Buddha, the Dharma, and the Sangha.' Sengcan said, 'Now that I have seen the Venerable Monk, I already know what the Sangha is. I still do not know what the Buddha is, and what the Dharma is.' Zen Master Ke said, 'This mind is the Buddha, this mind is the Dharma. The Dharma and the Buddha are not separate, and the Sangha Jewel is also the same.' Sengcan said, 'Today I understand that the nature of sin is not inside, not outside, and not in between. The essence of the mind is thus, and the Buddha and the Dharma are not separate.' Zen Master Ke said, 'You are truly my treasure!' So he named him Sengcan, tonsured him, ordained him, and passed on the robe and bowl to him, and told him, 'In the past, Great Master Dharma (Bodhidharma) passed on the Eye Treasury of the True Dharma to me, and now I pass it on to you. You must protect it well.' Just as Emperor Wu of the Zhou Dynasty was abolishing Buddhism, Sengcan traveled back and forth to Mount Sikong for more than ten years, hiding his light and traces, and no one knew him. At the beginning of the Kaihuang era of the Sui Dynasty, he came out to reside on Mount Wangong, and obtained the Shramana Daoxin (name), passing on the lineage to him, and handing over the transmitted robe and bowl, and also saying a verse, 'Although the seed of a flower depends on the earth, flowers grow from the earth. If no one sows the seed, both the flower and the earth will ultimately have no life.' Then he went to Mount Luofu, spending two years leisurely. In the second year of the Daye era, he returned to the original mountain, preaching the Dharma to the masses, joining his palms (to show respect).
儼立而化。葬舍利舒之山谷寺。唐玄宗朝追諡鏡智。
隋智鍇
豫章夏侯氏也。早年依朗公。講五論于揚州興皇寺。開皇十五年。學究禪法于天臺顗公。念力特盛。顗嘆重之。頃焉講涅槃法華十誦律等。又善外學。長於著述。晚歸廬山。繕治大林西林二寺。然卒守志大林者。閱二十年。隋文帝向風歸敬。詔弗起。俄豫章檀信。踵山舍請講。以老病辭曰。吾丘壑人也。當死丘壑。豈復死城市間哉。未幾本郡善類強之。不獲已而行。俄爾滅。然而城市之死。終莫能免。命也夫。即大業六年六月也。壽七十八。奉全身石室中。顏色略不摧變。至今如生。
隋沙門波若
高句麗人也。陳氏有國日。遊學金陵。逮隋而來儀京輦。開皇十六年。入天臺依止智者。然而諸根聰利。遽有證入。智者嘗謂之曰。汝於此地有緣。華頂吾昔頭陀所在。自非大乘根器。不可往。汝宜就以成備妙行。凡所須衣食。不足憂慮也。開皇十八年。始杖錫孤涉。以履踐所訓。至大業九年。則閱十六寒暑矣。而形影俱泯。不接塵世。其年二月。忽自以壽命將盡。詣國清。后數日。果於寺以無疾坐逝。春秋五十二。及阇維。龕將出門。其尸則回。以內向而開目焉。蓋示別也。已而復外尚。而閉目如故。見者異之。
隋沙門法彥
【現代漢語翻譯】 現代漢語譯本：
他站立著圓寂。舍利被安葬在舒之山谷寺。唐玄宗時期，追諡為鏡智（jing zhi，指像鏡子一樣明澈的智慧）。 隋朝的智鍇（zhi kai） 他是豫章（yu zhang，地名，今江西省南昌市）夏侯氏人。早年跟隨朗公學習。在揚州興皇寺講解五論。開皇十五年，向天臺顗公（yi gong）研究禪法。念力特別強盛，顗公對他非常器重。不久之後，講解《涅槃經》、《法華經》、《十誦律》等。又擅長外學，長於著述。晚年回到廬山，修繕了大林寺和西林寺。然而最終守志在大林寺二十年。隋文帝仰慕他的風範，想召見他，但他沒有應允。後來豫章的檀越信士，到山裡來請他講法，他以年老多病為由推辭說：『我是山林丘壑之人，應當死在山林丘壑之中，怎麼能死在城市裡呢？』不久，本郡的善人強烈要求他去，他不得已而行。不久就圓寂了。然而在城市裡去世，最終還是不能避免，這是命啊。就在大業六年六月，享年七十八歲。全身被供奉在石室中，顏色幾乎沒有衰敗改變，至今還像活著一樣。 隋朝沙門波若（bo re） 他是高句麗（gao gou li，古代國家名）人。陳朝還在的時候，到金陵（jin ling，今江蘇省南京市）遊學。到了隋朝，來到京城。開皇十六年，到天臺山依止智者（zhi zhe）。他諸根聰利，很快就有了證悟。智者曾經對他說：『你和這個地方有緣。華頂（hua ding）是我過去頭陀（tou tuo，指苦行僧）修行的地方，如果不是大乘根器，不能去那裡。你應該去那裡成就完備的妙行。凡是需要的衣食，不用憂慮。』開皇十八年，他開始拄著錫杖獨自前往，來實踐所受的教誨。到大業九年，已經過了十六個寒暑了。而他的形影都泯滅了，不接觸塵世。那年二月，他忽然自己覺得壽命將盡，到國清寺（guo qing si）。幾天後，果然在寺里無疾坐化。享年五十二歲。等到荼毗（tu pi，指火葬）的時候，龕將要出門，他的屍體卻轉了回來，向內睜開了眼睛。這是表示告別。之後又恢復了向外，閉上了眼睛，和原來一樣。看見的人都覺得奇異。 隋朝沙門法彥（fa yan）
【English Translation】 English version:
He passed away while standing upright. His relics were buried at Shuzhi Valley Temple. During the reign of Emperor Xuanzong of the Tang Dynasty, he was posthumously honored with the title 'Mirror Wisdom' (jing zhi, referring to wisdom as clear as a mirror). Zhi Kai of the Sui Dynasty He was from the Xiahou family of Yuzhang (a place name, present-day Nanchang City, Jiangxi Province). In his early years, he studied with Lang Gong. He lectured on the Five Treatises at Xinghuang Temple in Yangzhou. In the fifteenth year of the Kaihuang era, he studied Chan Buddhism with Master Yi (yi gong) of Tiantai. His power of mindfulness was particularly strong, and Master Yi valued him highly. Soon after, he lectured on the Nirvana Sutra, the Lotus Sutra, the Ten Recitation Vinaya, and others. He was also skilled in external studies and excelled in writing. In his later years, he returned to Mount Lu and repaired the Great Forest Temple and the West Forest Temple. However, he ultimately remained at the Great Forest Temple for twenty years. Emperor Wen of the Sui Dynasty admired his demeanor and wanted to summon him, but he declined. Later, lay devotees from Yuzhang came to the mountain to invite him to lecture, but he declined on the grounds of old age and illness, saying, 'I am a man of the mountains and valleys, and I should die in the mountains and valleys. How can I die in the city?' Soon, the virtuous people of the prefecture strongly urged him to go, and he had no choice but to go. Soon after, he passed away. However, dying in the city was ultimately unavoidable; it was fate. It was in June of the sixth year of the Daye era, at the age of seventy-eight. His whole body was enshrined in a stone chamber, and his complexion hardly decayed or changed, remaining as if he were still alive. Shramana Prajna of the Sui Dynasty He was a native of Goguryeo (an ancient kingdom). During the reign of the Chen Dynasty, he traveled to Jinling (present-day Nanjing, Jiangsu Province) to study. When the Sui Dynasty came, he came to the capital. In the sixteenth year of the Kaihuang era, he went to Mount Tiantai to rely on Master Zhi Zhe (zhi zhe). His faculties were sharp, and he quickly attained realization. Master Zhi Zhe once said to him, 'You have an affinity with this place. Huading (hua ding) is where I used to practice asceticism (tou tuo, referring to an ascetic monk). If one does not have the roots of the Mahayana, one cannot go there. You should go there to accomplish perfect practice. You need not worry about clothing and food.' In the eighteenth year of the Kaihuang era, he began to travel alone with his staff, to put into practice what he had been taught. By the ninth year of the Daye era, sixteen years had passed. His form and shadow had disappeared, and he did not interact with the world. In February of that year, he suddenly felt that his life was coming to an end, and he went to Guoqing Temple (guo qing si). A few days later, he indeed passed away peacefully in the temple without illness. He was fifty-two years old. When the cremation (tu pi, referring to cremation) was about to begin, and the coffin was about to leave the door, his body turned back and opened its eyes inward. This was to bid farewell. Then it returned to facing outward and closed its eyes as before. Those who saw it found it strange. Shramana Fa Yan of the Sui Dynasty
清河張氏子也。周廢教。南遊抵金陵。陳太建七年。從智者入臺嶺。伏膺誨益。每於冢間林下。常坐不臥。定輒七日方起。雖山祇相嬈。不為動。如是三十年。嘗從智者求印所證。智者謂。是背舍觀中。第二觀相也。大業七年二月三十日。卒於國清。壽六十。
隋智越
出鄭氏。南陽人。早年志即離俗。父欲妻之。不可。逮壯有材幹。岳陽王召𨽻荊州。固辭。王察其誠素。放出家。時智者說法金陵。因北面受業焉。六妙五門。日以研究。行專戒律。經通法華。居常瓶水自盈。臨海露山精舍梵僧所造。靈異不一。智者每命越。燕坐其間。智者既掩跡臺嶺。使攝其眾。逾二十年。恂恂善誘。誠無愧於負荷者。方隋文帝穆后之崩。設齋祝願。則獲縑以百計。煬帝在御。會智者諱辰。則官為設千僧齋。越輒以所畜充䞋。括州刺史鄭系伯。臨海鎮將楊神貴。尤於越有師友義。大業十二年十一月二十三日。寢疾經旬。右脅臥而卒。春秋七十四。
隋道悅
荊州昭丘人。年十二。于玉泉寺出家。安貧苦節。尤務持誦大品法華二經。初智者。嘗得異石一片于澗水中。懸而考之。音響清越。至今以代鐘磬。而悅每托之。以想見先德時發其聲。則意趣冷然。修習之誠。祥感之致。宜哉。
悅舊病腹
【現代漢語翻譯】 現代漢語譯本 清河張氏之子。周朝衰敗，佛教衰落。他向南遊歷到達金陵（今南京）。陳朝太建七年，跟隨智者大師進入臺嶺（天臺山）。他虛心接受教誨，經常在墳墓間或樹林下禪坐，從不躺臥。每次入定都要七天才能起身。即使山神妖怪前來騷擾，他也不為所動。就這樣過了三十年。他曾向智者大師請教印證自己所證悟的境界。智者大師說，這是背舍觀中的第二觀相。大業七年二月三十日，在國清寺圓寂，享年六十歲。
隋朝的智越（人名）
出自鄭氏，是南陽人。早年就立志要脫離世俗。父親想給他娶妻，他不肯。等到長大成人，很有才幹。岳陽王召他到荊州任職，他堅決推辭。岳陽王察覺到他的真誠，放他出家。當時智者大師在金陵說法，於是他前往拜師學習。他日夜研究六妙門和五門禪法，專心致志地遵守戒律，精通《法華經》。他居住的地方，瓶中的水常常是滿的。臨海露山精舍是梵僧建造的，有很多靈異的事情。智者大師經常讓智越在那裡靜坐。智者大師在臺嶺圓寂后，讓他管理僧眾。二十多年來，他耐心引導，真誠地承擔責任。隋文帝穆皇后去世時，他設齋祈福，得到了大量的絹帛。隋煬帝在位時，適逢智者大師的忌日，官府設千僧齋。智越總是用自己的積蓄來充當齋供。括州刺史鄭系伯、臨海鎮將楊神貴，尤其與智越有師友之誼。大業十二年十一月二十三日，因病臥床十多天，右脅而臥圓寂，享年七十四歲。
隋朝的道悅（人名）
是荊州昭丘人。十二歲時，在玉泉寺出家。安於貧困，生活節儉，尤其致力於持誦《大品般若經》和《法華經》。當初，智者大師曾在澗水中得到一塊奇異的石頭，懸掛起來敲擊，聲音清脆悠揚，至今人們用它來代替鐘磬。而道悅每次都托著這塊石頭，來追思先德，併發出聲音，以此來表達自己清冷的心境。他修習的真誠，感應到的祥瑞，真是令人讚嘆。
道悅舊病是腹
【English Translation】 English version He was a son of the Zhang family of Qinghe. The Zhou dynasty declined, and Buddhism waned. He traveled south and arrived at Jinling (present-day Nanjing). In the seventh year of the Taijian era of the Chen dynasty, he followed the Zhi Zhe (wisdom master) into the Tailing Mountains (Mount Tiantai). He humbly accepted teachings and often meditated between tombs or under trees, never lying down. Each time he entered samadhi, it took seven days to rise. Even when mountain spirits and demons came to harass him, he remained unmoved. He lived like this for thirty years. He once asked Zhi Zhe to verify the realm he had attained. Zhi Zhe said that this was the second contemplation phase in the Nine Contemplations of Abandonment. On the thirtieth day of the second month of the seventh year of the Daye era, he passed away at Guoqing Temple, at the age of sixty.
Zhi Yue (name) of the Sui Dynasty
He came from the Zheng family and was a native of Nanyang. He aspired to leave the secular world early in life. His father wanted him to marry, but he refused. When he grew up, he was very talented. The Prince of Yueyang summoned him to serve in Jingzhou, but he firmly declined. The Prince of Yueyang recognized his sincerity and allowed him to become a monk. At that time, Zhi Zhe was teaching the Dharma in Jinling, so he went to study with him. He studied the Six Subtle Dharma Gates and the Five Gates of Chan diligently day and night, devoted himself to observing the precepts, and was proficient in the Lotus Sutra. Where he lived, the water in his bottle was always full. The Lushan Jing She (hermitage) in Linhai was built by a Brahmin monk and had many miraculous events. Zhi Zhe often had Zhi Yue sit in meditation there. After Zhi Zhe passed away in the Tailing Mountains, he was entrusted with managing the Sangha. For more than twenty years, he patiently guided and sincerely shouldered the responsibility. When Empress Mu of Emperor Wen of the Sui Dynasty passed away, he held a vegetarian feast to pray for blessings and received a large amount of silk. When Emperor Yang of the Sui Dynasty was in power, it coincided with the anniversary of Zhi Zhe's death, and the government held a thousand-monk vegetarian feast. Zhi Yue always used his savings to provide for the feast. Zheng Xibo, the prefect of Kuo Prefecture, and Yang Shengui, the garrison commander of Linhai, were especially close to Zhi Yue as teachers and friends. On the twenty-third day of the eleventh month of the twelfth year of the Daye era, he passed away after being ill in bed for more than ten days, lying on his right side, at the age of seventy-four.
Dao Yue (name) of the Sui Dynasty
He was a native of Zhaoqiu in Jingzhou. At the age of twelve, he became a monk at Yuquan Temple. He was content with poverty, lived frugally, and especially devoted himself to reciting the Mahaprajnaparamita Sutra and the Lotus Sutra. Initially, Zhi Zhe had obtained a strange stone in a stream. When it was hung up and struck, the sound was clear and melodious. To this day, people use it to replace bells and chimes. And Dao Yue always held this stone to remember the former virtuous one and made a sound to express his pure state of mind. His sincerity in practice and the auspicious omens he received were truly admirable.
Dao Yue's old illness was abdominal
脹。地無良醫。惟日閱般若求加被。忽腹如裂。即登廁驟下。病良已。朱粲之亂。寺僧逃避無存者。獨悅居守不肯去。賊就求餉。悅減所給予之。賊炊莫能熟。因相戒不敢取。他賊未之信。將驅出加害。悅堅坐曰。吾欲與此寺俱盡。遂憐而釋之。使前導。行數步。復坐曰。吾沙門豈導人者。形骸浮幻耳。死奚畏。賊奇之。送之歸寺。
漢陽王聞名敬慕。請受戒品。供施壹拒絕。乃奉以大布三衣。且問不御繒帛之故。答曰蠶衣多損。乖忍辱之名。布服易成。表慈悲之相。王曰仲由不恥。孔子見稱。沙門慈忍。固其所也。
山居五十餘年。逮終則壽七十二矣。永徽中。或於青溪。見僧擎錫跣足者。自稱般若師。議者以為悅無恙時。常誦般若。故云爾。
新修科分六學僧傳卷第三 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第四
浙東沙門 曇噩 述
慧學
傳宗科
唐智晞
潁川陳氏子也。后以宦遊。徙居閩越。晞宿寤世幻。欲脫塵緣。而聞智者以三觀之指。王化臺嶺。年二十始獲奉覲。定為師資。律儀具足。定業修進。
既而智者示滅。遺命晞居佛壟之修禪道場。久之度水將構經臺。工以香爐峰多
【現代漢語翻譯】 現代漢語譯本： 悅法師（Yue Fashi）曾經患有腹脹的疾病。當地沒有好的醫生，他只能每天誦讀《般若經》（Bore Jing）祈求佛菩薩加持。有一天，他突然感到腹部劇痛，立刻跑到廁所，排泄后病情就好轉了。朱粲（Zhu Can）作亂時，寺廟裡的僧人都逃走了，只有悅法師留守不肯離開。賊人來寺廟索要糧食，悅法師減少了供給他們的數量。賊人煮飯卻怎麼也煮不熟，於是互相告誡不敢拿取寺廟的糧食。其他賊人不相信，想要驅趕悅法師並加以傷害。悅法師堅定地坐著說：『我願意與這座寺廟一同消亡。』賊人於是可憐他，放了他，讓他帶路。悅法師走了幾步，又坐下來說：『我們出家人怎麼能為賊人帶路呢？這副形骸不過是虛幻的罷了，死亡有什麼可怕的？』賊人覺得他很奇特，便送他回寺廟。 漢陽王（Hanyang Wang）聽聞悅法師的名聲，非常敬佩仰慕，請求在他那裡受戒，並供養財物，都被悅法師拒絕了。於是漢陽王贈送給他三件用粗布縫製成的袈裟，並且問他為什麼不穿絲綢衣物。悅法師回答說：『養蠶會傷害許多生命，違背了忍辱的精神。粗布衣服容易製作，象徵著慈悲的形象。』漢陽王說：『仲由（Zhong You，即子路，孔子的弟子）不以穿粗陋的衣服為恥，孔子還稱讚他。沙門修持慈悲忍辱，本來就應該這樣。』 悅法師在山中居住五十多年，直到去世，享年七十二歲。永徽年間，有人在青溪（Qingxi）看到一位僧人拿著錫杖，光著腳走路，自稱是般若師（Bore Shi）。人們議論說，大概是因為悅法師生前經常誦讀《般若經》的緣故吧。 （以下為出處資訊，不翻譯） 新修科分六學僧傳卷第三 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳 新修科分六學僧傳卷第四 浙東沙門 曇噩 述 慧學 傳宗科 唐智晞（Tang Zhixi） 潁川（Yingchuan）陳氏之子。後來因為做官，遷居到閩越（Minyue）。智晞法師醒悟到世間虛幻，想要擺脫塵世的牽絆。他聽說智者大師（Zhizhe Dashi）用三觀的教義教化臺嶺（Tailing），二十歲時才得以拜見智者大師，並確定了師徒關係。他圓滿具足地受持戒律，精進地修習禪定。 不久之後，智者大師示寂。遺命智晞法師居住在佛壟（Folong）的修禪道場。過了很久，智晞法師想要渡水建造經臺，工匠認為香爐峰（Xianglu Feng）的木材很多。
【English Translation】 English version: Master Yue (Yue Fashi) once suffered from abdominal distension. There were no good doctors in the area, so he could only recite the 'Prajna Sutra' (Bore Jing) daily, praying for the blessings of the Buddhas and Bodhisattvas. One day, he suddenly felt a sharp pain in his abdomen and immediately ran to the toilet. After defecating, his condition improved. During the rebellion of Zhu Can (Zhu Can), the monks in the temple all fled, but only Master Yue stayed behind, refusing to leave. The bandits came to the temple demanding food, and Master Yue reduced the amount he gave them. The bandits could not cook the food properly, so they warned each other not to take the temple's food. Other bandits did not believe this and wanted to drive Master Yue away and harm him. Master Yue sat firmly and said, 'I am willing to perish with this temple.' The bandits then took pity on him, released him, and asked him to lead the way. Master Yue took a few steps and then sat down again, saying, 'How can we monks lead the way for bandits? This body is just an illusion; what is there to fear from death?' The bandits found him strange and sent him back to the temple. King of Hanyang (Hanyang Wang) heard of Master Yue's reputation and greatly admired him. He requested to receive precepts from him and offered him wealth, but Master Yue refused. So, the King of Hanyang presented him with three robes made of coarse cloth and asked him why he did not wear silk clothes. Master Yue replied, 'Raising silkworms harms many lives, which violates the spirit of forbearance. Coarse cloth clothes are easy to make and symbolize compassion.' The King of Hanyang said, 'Zhong You (Zhong You, also known as Zilu, a disciple of Confucius) was not ashamed of wearing coarse clothes, and Confucius praised him. Monks cultivate compassion and forbearance, so it is natural for them to be like this.' Master Yue lived in the mountains for more than fifty years, until his death at the age of seventy-two. During the Yonghui era, someone saw a monk in Qingxi (Qingxi) carrying a staff and walking barefoot, claiming to be a Prajna Master (Bore Shi). People speculated that it was probably because Master Yue often recited the 'Prajna Sutra' during his lifetime. (The following is source information, not translated) New Revised Classified Biographies of Eminent Monks, Volume 3 Supplement to the Buddhist Canon, Volume 77, No. 1522, New Revised Classified Biographies of Eminent Monks New Revised Classified Biographies of Eminent Monks, Volume 4 Compiled by Shramana Tan'e of Eastern Zhejiang Wisdom Studies Lineage Transmission Section Tang Zhixi (Tang Zhixi) A son of the Chen family from Yingchuan (Yingchuan). Later, due to his official career, he moved to Minyue (Minyue). Master Zhixi awakened to the illusion of the world and wanted to escape the bonds of the mundane. He heard that Master Zhizhe (Zhizhe Dashi) was teaching the doctrine of the Three Contemplations in Tailing (Tailing), and at the age of twenty, he was able to meet Master Zhizhe and establish a teacher-student relationship. He fully and completely upheld the precepts and diligently practiced meditation. Not long after, Master Zhizhe passed away. He left instructions for Master Zhixi to reside in the meditation center of Folong (Folong). After a long time, Master Zhixi wanted to cross the water to build a sutra platform, and the craftsmen believed that Xianglu Peak (Xianglu Feng) had plenty of timber.
檉柏。宜伐以給用。即白晞。晞不可。曰山靈未易犯也。明日遽使往。侍者曰。和尚謬耶。昨不許。而今反之。柰何。晞語之故。蓋夜夢有若送疏獻檉柏者。先是智者嘗買傍海地數百里。為放生池。歷陳隋所在官司禁漁捕。如法。至是頑民無賴。悉自縱。晞知之。因偕頂禪師焚香禱智者。自爾梁滬無所得。而漁者相約以進善。一日戒弟子通亙曰。晚當有僧至。俄有著納執錫擎缽之僧。見千二十步之外。趨東而隱。即有鐘聲發東谷。晞曰。此召我也。乃使治湯沐。夜坐檯上。執如意說法。辭眾寂然良久。弟子相與號呼以慟。復開目曰。生死世相。寧足悲耶。去勿鬧亂吾。又曰。吾入道來。脅不著床。四十九年矣。然于信施香火。曾莫敢負。而汝等尤當䇿勤。以相繼也。弟子問所往生。云吾疇昔之夢兜率處天之西北。宮殿青色。先師智者在焉。左右天人。皆坐寶座。一座獨空。吾問其故。先師答曰。灌頂卻後六年。當來坐此。是知往生之效矣。翌旦命寺眾早齊。有來候疾者。齋罷辭去。晞留之曰。辛苦遠來。且待須臾。如何。其人固辭。復語曰。若不住可疾去。雨且至矣。是時天日方明。凈無雲翳。頃焉而晞告終。雨驟甚。貞觀元年十二月十八日也。壽七十有二。葬智者龕前二百步。
唐法向
生楊州海陵葛
【現代漢語翻譯】 現代漢語譯本 檉柏（一種樹木）。應該砍伐來供應使用。就是白晞（人名）。白晞不同意，說：『山神不容易冒犯啊。』第二天竟然派人前往。侍者說：『和尚您糊塗了嗎？昨天不允許，而今天卻反過來，為什麼呢？』白晞告訴他原因。原來是夜裡夢見有人好像送奏章獻上檉柏。此前智者（指智顗大師，天臺宗創始人）曾經買下傍海的土地幾百里，作為放生池。歷經陳、隋兩朝，所有官府都禁止漁獵捕撈，依法行事。到了這個時候，頑劣的百姓無所顧忌，全都放縱自己。白晞知道后，於是和頂禪師一起焚香禱告智者。從此梁、滬一帶沒有捕撈所得，而漁民們互相約定行善。有一天，白晞告誡弟子通亙說：『晚上應當有僧人到來。』不久，就有一個穿著衲衣、拿著錫杖、捧著缽的僧人，在千二十步之外出現，向東走去消失了。隨即東邊的山谷里響起了鐘聲。白晞說：『這是在召喚我啊。』於是讓人準備洗浴。晚上坐在臺上，拿著如意說法。向眾人告別后寂然無聲很久。弟子們互相號哭悲痛。白晞又睜開眼睛說：『生死是世間的常態，有什麼值得悲傷的呢？離開后不要吵鬧我。』又說：『我入道以來，脅不挨床，已經四十九年了。然而對於信徒的佈施香火，從來不敢辜負。而你們更應當努力勤勉，以繼承我的事業。』弟子們問他將往生何處。白晞說：『我以前的夢中，在兜率天（彌勒菩薩的凈土）的西北方，宮殿是青色的。我的先師智者在那裡，左右的天人，都坐在寶座上，只有一個座位空著。我問他們原因，先師回答說：灌頂（白晞的法號）在六年之後，應當來坐在這裡。』由此可知往生的徵兆了。第二天早上命令寺廟的僧眾早齋。有來探望疾病的人，齋飯後告辭離去。白晞挽留他說：『辛苦遠道而來，暫且等待片刻，怎麼樣？』那個人堅決推辭。白晞又說：『如果不住下，可以快點走，雨就要來了。』這時天空晴朗，沒有一絲雲彩。不久白晞就圓寂了，隨即下起了大雨。時間是貞觀元年（627年）十二月十八日。享年七十二歲，安葬在智者龕前二百步的地方。 唐 法向 生於揚州海陵葛
【English Translation】 English version The Chinese fir (Cunninghamia lanceolata). It should be felled for use. That is Bai Xi (a person's name). Bai Xi disagreed, saying, 'The mountain spirit is not easily offended.' The next day, he actually sent someone to go. The attendant said, 'Are you confused, Master? Yesterday you didn't allow it, but today you are reversing yourself. Why?' Bai Xi told him the reason. It turned out that he dreamed at night that someone seemed to be sending a memorial offering Chinese fir. Previously, Zhi Zhe (referring to Zhiyi, the founder of the Tiantai school) had bought hundreds of miles of land by the sea as a release pond. Throughout the Chen and Sui dynasties, all government offices prohibited fishing and hunting, acting according to the law. At this time, the stubborn people were unscrupulous and indulged themselves. Knowing this, Bai Xi and Chan Master Ding together burned incense and prayed to Zhi Zhe. From then on, there was no catch in the Liang and Hu areas, and the fishermen agreed to do good deeds. One day, Bai Xi warned his disciple Tong Geng, 'A monk should arrive in the evening.' Soon, a monk wearing a kasaya, holding a staff, and carrying a bowl appeared a thousand and twenty steps away, heading east and disappearing. Immediately, the sound of a bell rang from the eastern valley. Bai Xi said, 'This is summoning me.' So he had people prepare a bath. In the evening, he sat on the platform, holding a ruyi (scepter) and expounding the Dharma. After bidding farewell to the crowd, he was silent for a long time. The disciples cried out in grief. Bai Xi opened his eyes again and said, 'Birth and death are the constant states of the world, what is there to be sad about? Do not disturb me after I leave.' He also said, 'Since I entered the path, my side has not touched the bed for forty-nine years. However, I have never dared to fail the offerings of believers. And you should work diligently to continue my work.' The disciples asked him where he would be reborn. Bai Xi said, 'In my previous dream, in the northwest of Tushita Heaven (Maitreya Bodhisattva's Pure Land), the palace is blue. My former teacher Zhi Zhe is there, and the heavenly beings on the left and right are sitting on thrones, with only one seat empty. I asked them the reason, and the former teacher replied, 'Guan Ding (Bai Xi's Dharma name) should come and sit here in six years.' From this, the signs of rebirth are known.' The next morning, he ordered the monks of the temple to have an early vegetarian meal. Someone came to visit him for his illness, and after the meal, he bid farewell and left. Bai Xi retained him, saying, 'You have come from afar with great effort, wait a moment, how about it?' That person firmly declined. Bai Xi then said, 'If you are not staying, you can leave quickly, it is going to rain.' At this time, the sky was clear and there was not a trace of cloud. Soon Bai Xi passed away, and then it rained heavily. The time was the eighteenth day of the twelfth month of the first year of Zhenguan (627 AD). He lived to be seventy-two years old and was buried two hundred steps in front of Zhi Zhe's shrine. Tang Fa Xiang Born in Ge of Hailing, Yangzhou
岡之李氏。軀幹八尺。眉目秀整。儀狀杰然。性嚴恪寡言笑。足下有黑子。相者以為當得天下重名。年十六即出家。行頭陀。清凈自居。尤習誦法華。攝山棲霞寺恭禪師。為開室于寺側。使修智者懺法三七日。屢見瑞應。
后入京師。還鄉里大寧寺禪坐。從寺僧智喜請也。一日晝臥。驚起曰。火發。喜匍匐四出顧視無所有。向曰。五眩妄有所見耳。明日又如此者凡三度。乃之寧海。未幾而盜李子通。陷海陵。焚蕩殆盡。時虎害殊甚。方設齊祈禳。忽一虎入室掠人去。向逐后呼曰。何造次。可放此人。虎遂放之。若有知者。俄虎群集。向遍以杖扣其頭為說法。尋欲游天臺。謂弟子曰。吾于天臺。勢莫能至。徒與江南一山有緣爾。及過江止江陰。緇素欽仰。為創構定山寺。久之復于鹽亭之孤山。創構正見寺。而處焉。貞觀四年冬。遽告別門人曰。吾比夢惡。病且弗起矣。臥二十日。索湯盥沐剃髮。面西趺坐而終。壽八十七。始向欲以身施鳥獸。且慮嚼嚙狼藉。見者譏議。乃使葬山之西南隅。至是掘地得石。其陷處僅爾容柩。而累塔其上。
向平昔言多預驗。貞觀二年。向每獨語曰。幽州女子以烏絲布頭巾。托常州賈人寄我。今久不來。何也。遣弟子逆之。才及門而或果以巾至。向得則把玩嗟惋。亟碎裂分之。
【現代漢語翻譯】 現代漢語譯本： 岡之李氏（指李氏，岡是其籍貫），身軀八尺，眉目清秀端正，儀表出衆。性格嚴肅謹慎，很少說話和笑容。腳底有黑痣，相面的人認為他將來會獲得天下重名。十六歲就出家，奉行頭陀行（佛教的一種苦行），以清凈自居，尤其精通背誦《法華經》。在攝山棲霞寺，恭禪師在寺廟旁邊為他開闢禪房，讓他修習智者懺法二十一天。期間多次顯現吉祥的徵兆。 後來他前往京師，之後回到家鄉大寧寺禪坐，跟隨寺里的僧人智喜請教。一天白天睡覺，突然驚醒說：『著火了！』智喜連忙四處檢視，卻什麼也沒發現。向說：『大概是眼花了，產生了幻覺。』第二天又這樣，總共發生了三次。於是他前往寧海。沒過多久，盜賊李子通攻陷了海陵，幾乎將那裡焚燒殆盡。當時老虎為害非常嚴重，人們正在設壇祈禱消除災禍。忽然一隻老虎進入房間，抓走一個人。向在後面追趕呼喊道：『為何如此魯莽？放了這個人！』老虎竟然放開了那個人，好像聽得懂人話一樣。不久，一群老虎聚集而來，向用棍子敲打它們的頭，為它們說法。之後他想去天臺山，對弟子說：『我與天臺山沒有緣分，恐怕去不了。只是與江南的一座山有緣。』等到他過江后，停留在江陰，僧人和百姓都非常敬仰他，為他建立了定山寺。過了很久，他又在鹽亭的孤山，建立了正見寺，並居住在那裡。貞觀四年冬天，他突然告別弟子們說：『我最近做了不好的夢，恐怕要生病不起。』臥床二十天後，他讓人準備熱水洗漱，剃了頭髮，面向西方盤腿坐著圓寂了，享年八十七歲。當初向想要將自己的身體佈施給鳥獸，但又擔心被它們嚼食得亂七八糟，讓看見的人譏笑議論，於是讓人將他安葬在山的西南角。到安葬時，挖地發現一塊石頭，石頭凹陷的地方剛好可以容納棺材，於是就在上面壘起塔。 向平時說的話大多應驗。貞觀二年，向經常獨自說道：『幽州的女子用烏絲布頭巾，託付常州的商人寄給我，現在很久沒送來，為什麼呢？』於是派弟子去迎接，剛到門口，那人果然帶著頭巾來了。向得到頭巾后，拿在手裡把玩感嘆，然後迅速將頭巾撕碎分給眾人。
【English Translation】 English version: Li of Gang (referring to Li, Gang being his place of origin), was eight feet tall, with refined and handsome features, and an outstanding appearance. He was serious and cautious in nature, rarely speaking or smiling. He had a black mole on the sole of his foot, and a physiognomist believed that he would gain great fame throughout the land in the future. At the age of sixteen, he became a monk, practicing the dhuta (austerities in Buddhism), living in purity, and especially proficient in reciting the Lotus Sutra. At Qixia Temple on Mount She, Zen Master Gong opened a meditation room for him next to the temple, allowing him to practice the Repentance Ritual of Zhiyi (Zhiyi's Repentance Method) for twenty-one days. During this time, auspicious signs appeared many times. Later, he went to the capital, and then returned to his hometown of Daning Temple to meditate, learning from the monk Zhixi in the temple. One day, while sleeping during the day, he suddenly woke up and said, 'Fire!' Zhixi hurriedly looked around, but found nothing. Xiang said, 'Perhaps I was seeing things, having hallucinations.' The same thing happened again the next day, a total of three times. So he went to Ninghai. Not long after, the bandit Li Zitong captured Hailing, almost burning it to the ground. At that time, tigers were causing great harm, and people were setting up altars to pray for the elimination of disasters. Suddenly, a tiger entered the room and grabbed a person. Xiang chased after it, shouting, 'Why are you so reckless? Release this person!' The tiger actually released the person, as if it understood human speech. Soon, a group of tigers gathered, and Xiang tapped their heads with a stick, preaching the Dharma to them. Later, he wanted to go to Mount Tiantai, and said to his disciples, 'I have no affinity with Mount Tiantai, I'm afraid I won't be able to go. I only have an affinity with a mountain in Jiangnan.' After he crossed the river, he stayed in Jiangyin, where monks and laypeople greatly admired him, and they built Dingshan Temple for him. After a long time, he built Zhengjian Temple on Gushan Mountain in Yanting, and resided there. In the winter of the fourth year of the Zhenguan era, he suddenly bid farewell to his disciples, saying, 'I recently had bad dreams, and I'm afraid I will fall ill and not recover.' After lying in bed for twenty days, he asked people to prepare hot water for washing, shaved his head, and sat in the lotus position facing west, passing away peacefully at the age of eighty-seven. Initially, Xiang wanted to donate his body to birds and beasts, but he was worried that it would be chewed up messily, causing ridicule and criticism from those who saw it, so he had people bury him in the southwest corner of the mountain. When burying him, they dug the ground and found a stone, and the depression in the stone was just enough to hold the coffin, so they built a pagoda on top of it. Xiang's words often came true. In the second year of the Zhenguan era, Xiang often said to himself, 'A woman from Youzhou entrusted a merchant from Changzhou to send me a black silk turban, but it hasn't arrived for a long time, why?' So he sent a disciple to meet him, and as soon as he reached the gate, the person actually arrived with the turban. After Xiang received the turban, he held it in his hands, admiring and sighing, and then quickly tore the turban into pieces and distributed them to everyone.
人一片。有不得者。時以為疑。三年詔括天下僧尼之義寧間私度者。悉罷歸編戶。而頭巾之讖著白矣。是歲大雪深數尺。向語弟子索新菜。弟子答以雪寒非得菜時。曰山上有。於是如言上山。行數里。至一樹下。果得菜。皆青嫩可羹茹。
唐灌頂
字法雲。姓吳氏。其先常州之義興人。祖避地臨海之章安。遂居焉。頂生三月。而亡其父。未能言。母偶稱佛法僧號。而頂敩之。音句清辯。家人驚異。於是攝靜寺拯法師。聞而嘆曰。此子非凡。母因以非凡名之。七歲使事拯為弟子。所業日進。年二十受具。而譽益起矣。逮乎拯終。則當陳之至德初也。天臺智者顗公出蒞光宅。而頂從之。研繹觀門。頻蒙印可。陳祚告窮。乃隨智者。遊歷廬阜。久留江陵玉泉寺。
隋開皇十一年。煬帝以晉邸。出鎮維楊。從智者授王歸戒。俄旋臺嶺。又從之。十七年智者疾。頂執侍如禮。未幾而智者告終。奉遺命。以智者手書信物。訃晉邸。而教旨。遣揚州總管府司馬王弘。送頂還山。仍就山飯千僧。以致追慕之意。且規置國清寺。仁壽元年。晉王以太子嗣位。頂入賀。兼謝置國清。詔遣散騎侍郎張干威。送還山。仍賜帛三千疋。氈三百領。就山飯千僧。又加飾其寺焉。二年詔曰。夏序炎赫。道體休宜。禪悅資神。故多佳
【現代漢語翻譯】 現代漢語譯本：有人失去了一片（土地或人心），當時人們對此感到疑惑。義寧年間，朝廷下詔清查天下僧尼中未經官方許可而私自出家的人，全部勒令還俗，恢復戶籍。而關於『頭巾』的讖語也因此顯露出來。那一年，大雪下了幾尺深。向（智者大師）對弟子說要新菜。弟子回答說，天寒地凍，不是有菜的時候。智者大師說：『山上有。』於是弟子按照他的話上山，走了幾里路，到了一棵樹下，果然找到了菜，都青翠鮮嫩，可以做羹食用。
唐朝灌頂（Guanding）：
字法雲（Fayun），姓吳（Wu）。他的祖先是常州義興（Yixing, Changzhou）人，爲了躲避戰亂遷居到臨海的章安（Zhang'an, Linhai），於是就住在那裡。灌頂出生三個月，父親就去世了。他還不會說話的時候，母親偶爾唸誦『佛法僧』（Fo-Fa-Seng，Buddha, Dharma, Sangha）的名號，灌頂就模仿著念，發音清晰明瞭，家人感到非常驚訝。於是攝靜寺（Shejing Temple）的拯法師（Zheng Fashi）聽說了這件事，感嘆道：『這個孩子不是凡人。』母親因此用『非凡』（Feifan，extraordinary）來命名他。七歲時，他被送到拯法師那裡做弟子，學業日益精進。二十歲時受具足戒，名聲更加顯赫。等到拯法師去世時，正值陳朝至德（Zhide）初年。天臺智者顗公（Zhiyi，founder of the Tiantai school）出任光宅寺（Guangzhai Temple）主持，灌頂跟隨他學習，研習觀門，多次得到智者大師的認可。陳朝國運衰敗，於是他跟隨智者大師遊歷廬山（Mount Lu）。後來長期住在江陵玉泉寺（Yuquan Temple, Jiangling）。
隋朝開皇十一年，煬帝（Yangdi）以晉王（Prince of Jin）的身份，出鎮維揚（Weiyang）。他跟隨智者大師受了菩薩戒。不久后又回到天臺山。隋開皇十七年，智者大師生病，灌頂像對待長輩一樣侍奉他。不久智者大師圓寂，灌頂遵照遺命，拿著智者大師親筆書寫的信物，訃告晉王，並且按照智者大師的教誨，派遣揚州總管府司馬王弘（Wang Hong）送灌頂回山。還在山上設齋供養一千名僧人，以表達追思之情。並且規劃建造國清寺（Guoqing Temple）。仁壽元年，晉王以太子的身份繼承皇位，灌頂入朝祝賀，並感謝建造國清寺。皇帝下詔派遣散騎侍郎張干威（Zhang Ganwei）送他回山，並賜予絲綢三千匹，毛氈三百領，在山上設齋供養一千名僧人，又對國清寺進行了修飾。仁壽二年，皇帝下詔說：『夏季炎熱，適宜修養身心。禪悅能夠滋養精神，所以有很多美好的事情。』
【English Translation】 English version: Someone lost a piece (of land or people's hearts), and at the time, people were doubtful about it. During the Yining period, an imperial edict was issued to investigate all monks and nuns throughout the country who had become monks or nuns privately without official permission, and all were ordered to return to secular life and restore their household registration. And the prophecy about 'headscarves' was thus revealed. That year, the snow fell several feet deep. Xiang (Master Zhiyi) asked his disciple for fresh vegetables. The disciple replied that it was cold and not the time for vegetables. Master Zhiyi said, 'There are some on the mountain.' So the disciple went up the mountain as he was told, and after walking several miles, he came to a tree and indeed found vegetables, all green and tender, which could be used to make soup.
Guanding (灌頂), of the Tang Dynasty:
His courtesy name was Fayun (法雲), and his surname was Wu (吳). His ancestors were from Yixing (義興), Changzhou (常州), but they moved to Zhang'an (章安), Linhai (臨海) to escape the war, and so they lived there. Guanding's father died three months after he was born. When he was unable to speak, his mother occasionally recited the names of 'Buddha, Dharma, Sangha' (佛法僧), and Guanding imitated her, pronouncing the sounds clearly and distinctly, which surprised his family very much. So Master Zheng (拯法師) of Shejing Temple (攝靜寺) heard about this and exclaimed, 'This child is no ordinary person.' His mother therefore named him 'Feifan' (非凡), meaning extraordinary. At the age of seven, he was sent to Master Zheng as a disciple, and his studies progressed day by day. At the age of twenty, he received the full precepts, and his reputation became even more prominent. When Master Zheng passed away, it was the beginning of the Zhide (至德) era of the Chen Dynasty. The Tiantai Master Zhiyi (智者顗公) came to preside over Guangzhai Temple (光宅寺), and Guanding followed him, studying the gates of contemplation, and was repeatedly approved by Master Zhiyi. As the fate of the Chen Dynasty declined, he followed Master Zhiyi to Mount Lu (廬山). Later, he stayed at Yuquan Temple (玉泉寺), Jiangling (江陵) for a long time.
In the eleventh year of the Kaihuang (開皇) era of the Sui Dynasty, Emperor Yang (煬帝), as the Prince of Jin (晉王), was stationed in Weiyang (維揚). He received the Bodhisattva precepts from Master Zhiyi. Soon after, he returned to Mount Tiantai. In the seventeenth year of the Kaihuang era, Master Zhiyi fell ill, and Guanding served him as he would an elder. Soon after, Master Zhiyi passed away, and Guanding, following his last wishes, took the letter and belongings written by Master Zhiyi himself to inform the Prince of Jin, and according to Master Zhiyi's teachings, dispatched Wang Hong (王弘), the Sima of the Yangzhou General Administration Office, to send Guanding back to the mountain. He also held a vegetarian feast for a thousand monks on the mountain to express his remembrance. And he planned and built Guoqing Temple (國清寺). In the first year of the Renshou (仁壽) era, the Prince of Jin succeeded to the throne as the Crown Prince, and Guanding went to court to congratulate him and thank him for building Guoqing Temple. The emperor issued an edict to send Zhang Ganwei (張干威), the Attendant Cavalier, to send him back to the mountain, and bestowed three thousand bolts of silk and three hundred felt blankets, and held a vegetarian feast for a thousand monks on the mountain, and also decorated Guoqing Temple. In the second year of the Renshou era, the emperor issued an edict saying, 'The summer season is hot, suitable for cultivating the body and mind. Dhyana-joy nourishes the spirit, so there are many good things.'
致。近令慧日道場莊論二師。講凈名經。全用智者義疏。判釋經文。禪師既是大師高足。法門委寄。今遣延屈。必蒙霈然。並法華經疏。隨使入京也。佇遲來儀。書不盡意。
頂於是入京。為留三夏。大業七年。上治兵涿野。詔見行在所。貞觀六年。八月七日。以疾終於國清寺。壽七十二。先是謂弟子曰。嘗聞之彌勒經。如來入滅。香菸若云。汝多燒香。吾將去矣。因垂戒諸子。既而起立合掌。如有所見而敬者。且口稱彌陀號云。越九日。窆于寺之南山。頂姿性慈攝。利物有方。其村之人有病者。其子奔馳求救。頂方焚旃檀香轉經。病者聞香氣輒愈。且安洲樂安之南嶺尤奇秀。頂每過則環視愛之。嘆曰恨不夷坦爾。顧非可以匡眾開講乎。未旬浹而白沙黃壤涌起如鏡面。
嘗講涅槃于𨽻業寺。鐘鼓交作。而海寇至。干盾搶攘。頂無懼色。踞猊持麈自如。而寇遽驚走。蓋皆是人長丈餘。執戈戟以擬至。
佛壟諸徒。累石塔別須二石為戶。而弟子光英得石而厚丈。頂漫舉杖畫其中曰。如是乃可用。則石應手裂為二。施之於塔。雖巧匠猶不之及。
其弘法華于稱心精舍。時吉藏法師。心服其記義。遂散眾東下。餐稟其指。
夫智者之才辯。能持之者。唯頂而已。故其錄具在。今不繁序。碑則常
【現代漢語翻譯】 現代漢語譯本： 謹致書信給慧日道場的莊論二位法師。近來請他們講解《凈名經》（Vimalakīrti Nirdeśa Sūtra），完全採用智者大師的義疏來判釋經文。禪師既然是智者大師的高足，佛法要義都已託付給他，現在派遣使者前去延請，必定能得到他們的盛情應允。另外還有《法華經疏》（Lotus Sutra Commentary），也一併讓使者帶到京城。翹首以待他們的到來。書信難以盡述心意。
頂法師於是前往京城，在那裡住了三個夏天。大業七年，隋煬帝在涿郡操練軍隊，下詔召見頂法師到他所在的地方。貞觀六年八月七日，頂法師因病在國清寺圓寂，享年七十二歲。此前，他曾對弟子們說：『我曾經在《彌勒經》（Maitreya Sūtra）中聽到，如來佛入滅時，香菸像云一樣。你們多燒香，我就要走了。』於是垂誡諸位弟子。說完便起身合掌，好像看見了什麼而恭敬的樣子，並且口稱彌陀佛（Amitābha）的名號。九天後，安葬在寺廟的南山。頂法師天性慈悲，善於利益眾生。他所在村莊的人有生病的，他們的子女就奔跑著來求救。頂法師正在焚燒旃檀香，誦讀經文，病人聞到香氣就痊癒了。而且安洲樂安的南嶺尤其奇秀，頂法師每次經過都環顧四周，喜愛不已，嘆息說：『可惜這裡不夠平坦啊！不然就可以用來聚集大眾，開設講堂了。』不到二十天，白沙黃土就涌起，像鏡面一樣平坦。
曾經在𨽻業寺講解《涅槃經》（Nirvana Sutra），鐘鼓齊鳴。這時海盜來了，拿著盾牌和長矛，喧鬧騷動。頂法師沒有絲毫懼色，安穩地坐在獅子座上，拿著拂塵，神態自若。海盜們竟然驚恐逃走了，原來他們看到的人都有一丈多高，拿著戈戟，好像要攻擊他們。
佛壟的弟子們，用石頭壘塔，特別需要兩塊石頭做門。弟子光英得到一塊石頭，厚度有一丈。頂法師隨意舉起手杖在石頭上畫了一下，說：『這樣就可以用了。』石頭就應手裂為兩半，用來做塔門。即使是巧匠也比不上。
他在稱心精舍弘揚《法華經》（Lotus Sutra）。當時吉藏法師，內心佩服他講解經義，於是解散了自己的聽眾，東下來到頂法師處，接受他的指導。
智者大師的才華和辯才，能夠繼承的人，只有頂法師而已。所以他的記錄都還在，現在就不再詳細敘述了。碑文則由常
【English Translation】 English version: Respectfully addressed to the two Dharma Masters Zhuang and Lun of the Wisdom Sun Dharma Assembly. Recently, they have been invited to lecture on the Vimalakīrti Nirdeśa Sūtra, fully utilizing the annotations and interpretations of the Great Master Zhiyi to analyze the sutra's text. Since the Chan Master is a highly esteemed disciple of the Great Master, entrusted with the essence of the Dharma, we are now sending a messenger to invite them, and we are certain to receive their generous acceptance. Additionally, the Lotus Sutra Commentary is also being sent to the capital along with the messenger. We eagerly await their arrival. This letter cannot fully express our sentiments.
Venerable Ding then went to the capital and stayed there for three summers. In the seventh year of the Daye era, Emperor Yang of Sui was drilling troops in Zhuo County and issued an edict summoning Venerable Ding to his location. On the seventh day of the eighth month of the sixth year of the Zhenguan era, Venerable Ding passed away due to illness at Guoqing Temple, at the age of seventy-two. Prior to this, he had said to his disciples: 'I once heard in the Maitreya Sūtra that when the Tathagata enters Nirvana, the incense smoke is like clouds. Burn more incense, for I am about to depart.' Then he gave final instructions to his disciples. After speaking, he stood up, put his palms together, as if seeing something and showing reverence, and recited the name of Amitābha Buddha. Nine days later, he was buried on the south mountain of the temple. Venerable Ding was compassionate by nature and skilled at benefiting beings. When people in his village fell ill, their children would rush to seek his help. Venerable Ding would be burning sandalwood incense and reciting scriptures, and the patients would recover upon smelling the fragrance. Moreover, the South Ridge of Le'an in Anzhou was particularly beautiful and outstanding. Every time Venerable Ding passed by, he would look around and admire it, sighing, 'It is a pity that this place is not flat! Otherwise, it could be used to gather the masses and open a lecture hall.' In less than twenty days, white sand and yellow earth surged up, as smooth as a mirror.
Once, while lecturing on the Nirvana Sutra at 𨽻業 Temple, the bells and drums were sounding in unison. At this time, pirates arrived, carrying shields and spears, causing a commotion. Venerable Ding showed no fear, sitting steadily on the lion throne, holding the whisk, with a composed expression. The pirates were terrified and fled, for the people they saw were all over ten feet tall, holding spears and halberds, as if to attack them.
The disciples at Fo Long were building a stone pagoda, and they especially needed two stones for the door. The disciple Guangying obtained a stone that was ten feet thick. Venerable Ding casually raised his staff and drew a line on the stone, saying, 'This is how it can be used.' The stone then split into two halves as if by hand, and they were used for the pagoda door. Even skilled craftsmen could not have done as well.
He propagated the Lotus Sutra at the Chenxin Vihara. At that time, Dharma Master Jizang admired his interpretation of the sutra and disbanded his own audience, coming east to Venerable Ding to receive his guidance.
Of the talents and eloquence of the Great Master Zhiyi, only Venerable Ding was able to inherit them. Therefore, his records are still available, and I will not elaborate on them now. The inscription on the stele was written by Chang
州弘善寺沙門法宣文也。
唐智首
出安定皇甫氏。晉玄晏先生裔孫也。后徙漳濵。因世居之。初依相之雲門寺稠公上足智旻禪師出家。旻以為戒誠定慧之本。首方童稚。使先服習。既而其母亦于官寺剃落。名法施。八敬五儀。尼眾推重。然首雖割愛。尚爾鍾情。欲其夙與法流。盛沾道味。乃啟于旻。授以具足。首尋周訪師表。寔難其人。如是三載。始遂素心。時則年二十有二矣。雖嘗冥感所證。終未易知。又祈禱于古佛塔前。佛現摩頂。而後益信不疑。自爾教成行備。會貫部文道洪之席。同侶七百。鋒穎如林。至於研辭核義。亢厥宗猷。則首無與讓。故未至立年。頻升高座。靈裕法師。釋門之雄伯也。提攜緇屬。親預末筵。學者榮之。
隋興文皇為文穆后造大禪定道場于京師。以薦冥福。詔起旻師等。而首侍入關。止禪定。每敷弘之暇。考定三藏眾經辭指。著五部區分鈔三十一卷。況秦中專奉僧祇。洪遵律師。創開四分。茲則標宗控會。渙然大通。負笈之賓。日填堂宇。遵亦贊相。以成其美。
大業初。詔住大禪定道場。俄而抽撤余資。樹雙塔于雲門故墟。以表出家受戒之地。貞觀初。天竺三藏主翻譯事。詔證律義。八年詔充弘福寺上座。蓋高宗在東宮。而皇后穆氏薨背。故建茲寺。以慰
【現代漢語翻譯】 現代漢語譯本： 我是州弘善寺的沙門法宣。
唐朝的智首（人名）
出自安定皇甫氏，是晉朝玄晏先生的後代子孫。後來遷居到漳水邊，於是世代居住在那裡。起初依從相州的雲門寺稠公的上首弟子智旻禪師出家。智旻認為戒律是禪定和智慧的根本，智首當時年紀還小，就讓他先學習戒律。不久之後，他的母親也在官寺剃度出家，法號法施，以八敬法和五儀軌為尼眾所推重。然而智首雖然割捨了親情，仍然心懷眷戀，希望他早日進入佛法之流，充分領略佛法的滋味，於是稟告智旻，為他授了具足戒。智首隨後四處尋訪可以為師的人，但很難找到合適的人選。這樣過了三年，才實現了平素的心願，當時他二十二歲。雖然曾經在冥冥之中有所感悟和證得，但始終難以知曉。他又在古佛塔前祈禱，佛顯現並摩他的頭頂，之後更加深信不疑。從此以後，他的教法和修行都完備了。適逢道洪在講席上講解經文，同伴七百人，個個才華橫溢。至於研究辭藻，考證義理，發揚宗派的宗旨，智首無人能比。因此還沒到而立之年，就多次登上高座講法。靈裕法師，是佛教界的雄杰，提攜僧眾，親自參與講席的末座，學者們都以此為榮。
隋朝的興文皇帝爲了文穆皇后在京師建造大禪定道場，用來超度她的冥福，詔令召請智旻禪師等人，智首侍奉著智旻入關，住在禪定道場。每次講經說法之餘，考訂三藏眾經的辭句和旨意，撰寫了五部區分鈔三十一卷。況且秦地專門信奉僧祇，洪遵律師，開創了四分律。這樣就標明了宗旨，控制了要會，使之渙然貫通。前來求學的賓客，每天都擠滿了堂宇。洪遵也贊助輔佐，以成全他的美德。
大業初年，皇帝下詔讓智首居住在大禪定道場。不久之後，他抽回剩餘的資財，在雲門寺的舊址上建造了雙塔，用來表明出家受戒的地方。貞觀初年，天竺三藏法師主持翻譯佛經，皇帝下詔讓他考證律義。貞觀八年，下詔讓他擔任弘福寺的上座。因為高宗在東宮的時候，皇后穆氏去世，所以建造這座寺廟，用來慰藉她的亡靈。
【English Translation】 English version: I am Faxuan, a Shramana (Buddhist monk) of Hongshan Temple in Zhou.
Zhi Shou (name) of the Tang Dynasty
Came from the Huangfu clan of Anding, and was a descendant of Xuan Yan (name) of the Jin Dynasty. Later, they moved to the banks of the Zhang River and settled there for generations. Initially, he became a monk under the tutelage of Zen Master Zhimin, the leading disciple of Master Chou of Yunmen Temple in Xiangzhou. Zhimin believed that precepts were the foundation of Samadhi (meditative absorption) and Prajna (wisdom), so Zhi Shou, being young, was made to study the precepts first. Soon after, his mother also shaved her head and became a nun at an official temple, taking the name Fashi, and was respected by the nuns for her Eight Respects and Five Observances. However, although Zhi Shou had renounced worldly love, he still felt attached, hoping that he would enter the stream of Dharma early and fully savor the taste of the Way. Therefore, he informed Zhimin and was given the complete precepts. Zhi Shou then sought out teachers everywhere, but it was difficult to find a suitable one. After three years, he finally fulfilled his long-cherished wish, at the age of twenty-two. Although he had experienced some enlightenment in the dark, it was always difficult to know. He also prayed before an ancient Buddha pagoda, and the Buddha appeared and touched his head, after which he became even more convinced. From then on, his teachings and practice were complete. When Dao Hong (name) was explaining the scriptures in the lecture hall, there were seven hundred companions, all of whom were talented. As for studying rhetoric, examining the meaning of the scriptures, and promoting the tenets of the sect, Zhi Shou was unmatched. Therefore, before the age of thirty, he had repeatedly ascended the high seat to preach the Dharma. Dharma Master Lingyu, a hero of the Buddhist community, supported the Sangha (Buddhist community) and personally participated in the last seat of the lecture, which scholars regarded as an honor.
Emperor Xingwen of the Sui Dynasty built the Great Samadhi Dojo in the capital for Empress Wenmu to transfer merit for her afterlife, and ordered the summoning of Zen Master Zhimin and others. Zhi Shou served Zhimin and entered the pass, staying at the Samadhi Dojo. In his spare time from preaching, he examined the words and meanings of the Tripitaka (Three Baskets) scriptures and wrote thirty-one volumes of the Five-Part Distinction Commentary. Moreover, the Qin region specially revered the Sangha, and Lawyer Hongzun pioneered the Four-Part Vinaya (monastic discipline). Thus, he marked the purpose, controlled the essentials, and made it clear and accessible. Guests who came to study filled the halls every day. Hongzun also sponsored and assisted him to complete his virtues.
In the early years of the Daye era, the emperor ordered Zhi Shou to reside in the Great Samadhi Dojo. Soon after, he withdrew the remaining funds and built twin pagodas on the old site of Yunmen Temple to mark the place where he became a monk and received the precepts. In the early years of the Zhenguan era, the Tripitaka master from Tianzhu (India) presided over the translation of Buddhist scriptures, and the emperor ordered him to examine the meaning of the Vinaya. In the eighth year of Zhenguan, he was ordered to serve as the chief seat of Hongfu Temple. Because when Gaozong (name) was in the Eastern Palace, Empress Mu (name) passed away, so this temple was built to comfort her spirit.
聖善之思。尤欲致首。以嚴其紀綱云。九年四月二十二日。以宿疾加劇而卒。壽六十九。訃聞。皇上哀悼。詔喪事所須。有司務令周備。仍賜葬地十畝于京城西郊之龍首原。僕射房玄齡。詹事杜正倫。皆受戒弟子。共勒碑以播芳烈。許敬宗撰文。首終始開講。僅百遍。抑固其勤于弘演如此。
唐智璪
出清河張氏。晉南渡。遂居臨海。祖元秀。父文懷。皆梁陳顯宦。年十七失怙恃。且染羸疾。夜臥月中。心念月光菩薩。愿被悲濟。久之夢。人形色非常。曰我從東方來。為汝治病。即吮其身。如此三夜。自爾稍瘳。且知三寶可以依賴。遽投安靜寺慧憑法師出家。尋依智者服膺受道。乃行法華懺悔于山中。二七之夜。夢九頭龍。踴地升空。旦問智者。智者曰。此其謂以法華之指破無明。入法性空耶。陳至德四年。永陽王智伯鎮會稽。遣使迎智者。而璪侍行。於是復行法華三昧於寶林寺。夜若有撼戶扇者。問之則曰。我來看燈耳。寺有慧成禪師者。其所居之房。僅隔一壁。具聞當時問答聲。謂其弟子曰。此必鬼也。璪其殆哉。明日開戶。璪無恙。嘆異以為不可及。次夜堂內六燈。而滅其五。其一僅存。以照行道。訖三七夜。見一青衣者。贊言善哉而隱。且嘗乞食于剡之孝行村。主人誤以毒蕈饌璪。璪去而主人之
【現代漢語翻譯】 現代漢語譯本： 聖善之思（對聖賢美好的思念）。尤其想要表達敬意。以此來嚴明佛門的紀律和綱常。貞觀九年四月二十二日，因為舊病加重而去世，享年六十九歲。訃告傳到朝廷，皇上深感哀悼，下詔喪事所需的一切，由有關部門務必周全完備。仍然賜予墓地十畝，在京城西郊的龍首原。僕射房玄齡（官名），詹事杜正倫（官名），都是受過戒的弟子，共同撰寫碑文來傳播他的美德。許敬宗（人名）撰寫碑文。從開始到結束講授佛經，僅僅百遍。這足以說明他勤于弘揚佛法是如此的努力。
唐智璪（人名）
出自清河張氏。晉朝南渡后，於是居住在臨海。祖父元秀（人名），父親文懷（人名），都是梁朝和陳朝的顯貴官員。十七歲時失去父母，並且染上虛弱的疾病。夜晚躺在月光下，心中想著月光菩薩，希望得到慈悲救濟。過了很久，夢見一個人，形貌顏色非常奇特，說：『我從東方來，為你治療疾病。』就吸吮他的身體，這樣持續了三個夜晚。從此以後，病情稍微好轉，並且知道三寶（佛、法、僧）可以依賴。於是立刻投奔安靜寺的慧憑法師（人名）出家。不久之後，依靠智者（人名）服膺接受佛法。於是在山中進行法華懺悔。第二個七天的夜晚，夢見九頭龍，從地上躍起升上天空。早晨詢問智者，智者說：『這大概是說用法華經的指引破除無明，進入法性空性吧。』陳至德四年，永陽王智伯（人名）鎮守會稽，派遣使者迎接智者，而智璪侍奉跟隨。於是在寶林寺再次進行法華三昧。夜晚好像有人搖動門扇，詢問他，就說：『我來看燈罷了。』寺廟裡有慧成禪師（人名），他所居住的房間，僅僅隔著一堵墻，完全聽到了當時的問答聲，對他的弟子說：『這必定是鬼。智璪大概要死了。』第二天打開門，智璪安然無恙。感嘆驚異，認為自己不如他。第二個夜晚，佛堂內的六盞燈，熄滅了五盞，只有一盞僅存，用來照亮行道。直到第三個七天的夜晚，看見一個穿著青衣的人，讚歎說『善哉』而隱去。並且曾經在剡縣的孝行村乞討食物。主人錯誤地用毒蘑菇款待智璪，智璪離開后，主人的
【English Translation】 English version: With virtuous and wholesome thoughts, he especially desired to pay his respects, thereby upholding the discipline and regulations of the Sangha. On the 22nd day of the fourth month of the ninth year of the Zhenguan era, he passed away due to the aggravation of a chronic illness, at the age of sixty-nine. Upon hearing the news of his death, the Emperor deeply mourned and issued an edict that all necessities for the funeral should be provided thoroughly by the relevant departments. Furthermore, he granted ten mu (a unit of area) of land for his burial at Longshou Yuan (Dragon Head Plain) in the western suburbs of the capital. The Minister Fang Xuanling (official title) and the Chamberlain Du Zhenglun (official title), both ordained disciples, jointly composed an inscription to spread his virtuous deeds. Xu Jingzong (person's name) wrote the text. From beginning to end, he lectured on the scriptures merely a hundred times. This is sufficient to show how diligent he was in propagating the Dharma.
Tang Zhi Zhao (person's name)
He came from the Zhang family of Qinghe. During the Southern Crossing of the Jin Dynasty, they settled in Linhai. His grandfather was Yuan Xiu (person's name), and his father was Wen Huai (person's name), both prominent officials in the Liang and Chen dynasties. At the age of seventeen, he lost his parents and contracted a debilitating illness. Lying under the moonlight at night, he thought of the Moonlight Bodhisattva, hoping to receive compassionate relief. After a long time, he dreamed of a person with an extraordinary appearance, who said, 'I come from the East to cure your illness.' He then sucked on his body for three nights. From then on, his condition improved slightly, and he knew that the Three Jewels (Buddha, Dharma, Sangha) could be relied upon. He immediately went to Anjing Temple to become a monk under Dharma Master Hui Ping (person's name). Soon after, he relied on Zhi Zhe (person's name) to embrace and receive the Dharma. He then performed the Lotus Sutra repentance in the mountains. On the night of the second seven-day period, he dreamed of a nine-headed dragon leaping from the ground and ascending into the sky. In the morning, he asked Zhi Zhe, who said, 'This probably means using the Lotus Sutra's guidance to break through ignorance and enter the emptiness of Dharma nature.' In the fourth year of the Zhi De era of the Chen Dynasty, the Prince of Yongyang, Zhi Bo (person's name), was stationed in Kuaiji and sent an envoy to welcome Zhi Zhe, and Zhi Zhao served as an attendant. He then performed the Lotus Sutra Samadhi again at Baolin Temple. At night, it seemed as if someone was shaking the door, and when asked, he said, 'I am just here to see the lamps.' There was a Chan Master Hui Cheng (person's name) in the temple, whose room was only separated by a wall, and he heard the entire conversation at that time. He said to his disciples, 'This must be a ghost. Zhi Zhao is probably doomed.' The next day, when the door was opened, Zhi Zhao was unharmed. He sighed in amazement, considering himself inferior to him. On the second night, five of the six lamps in the hall went out, leaving only one to illuminate the path. Until the night of the third seven-day period, he saw a person in green clothes, praising 'Excellent!' and disappearing. He also once begged for food in Xiaoxing Village in Yan County. The host mistakenly served Zhi Zhao poisonous mushrooms. After Zhi Zhao left, the host's
黨。皆嘔泄垂死。服良藥乃止。因亦以所服藥。遠遺璪。璪無所覺。笑謝而已。隋大業元年。覲煬帝于江都。慰喻賜賚優渥。歷七年凡八覲。其顧遇之禮不少衰。貞觀十二年卒。春秋八十有三。
唐法順
姓杜氏。雍之萬年人。年十八棄俗。從因聖寺僧珍禪師出家。珍魏氏。素習定學。先是京師之東有地亢爽。俗號馬頭。珍營而居之。方鳩工。善類子來。倏就端緒。有犬身黃足白。然不知其所從至。日銜負土木尤勤效。時過中。雖饑不食。事聞。詔所司日給米三升。以旌異之。及其斃。則工亦告備矣。惟珍端坐。終日燕嘿自怡。順侍旁既久。其神領意會之妙。豈復可量哉。嘗化慶州之民設會。始約五百人。及期而至者加倍。檀越有難色。順曰。幸給之。無憂也。已而人皆厭足。無所欠。然亦不知其增益之自云。牛馬性本馴。河江弘暢二張家所畜類。抵嚙莫能制。順過之。二張以告。即為說慈悲法。抵嚙頓息。驪山地多蟲蟻。順將領眾坐夏其間。而慮乏蔬茹。乃圃而禱之。蒔種滋茂。絕蠹蝕。間示人以癰腫潰膿。流血玷汙。而人之愛敬者。甚而求吮之。其次求拭之。順既愈。而吮者之口。拭者之帛。香氣久不散。三原縣民田薩埵者。患生聾。張蘇者。患生啞。順俱召使前。而聾者能聞。啞者能語矣。武功縣
【現代漢語翻譯】 現代漢語譯本： 黨（人名）。都嘔吐腹瀉，瀕臨死亡。服用良藥后才停止。因此也將所服用的藥，遠遠地送給璪（人名）。璪（人名）毫無察覺，笑著道謝而已。隋朝大業元年，璪（人名）在江都朝見隋煬帝，隋煬帝慰問安撫，賞賜優厚。歷經七年，共朝見了八次，隋煬帝對他的禮遇沒有絲毫減退。貞觀十二年去世，享年八十三歲。
唐 法順（人名）
姓杜，是雍州萬年縣人。十八歲時拋棄世俗，跟隨因聖寺的僧珍禪師出家。僧珍禪師是魏氏，一向學習禪定。先前京城東邊有塊地勢高而乾燥的地方，俗稱馬頭。僧珍禪師在那裡建造住所。剛開始動工，善良的人們就前來幫忙，很快就有了頭緒。有一隻狗，身子是黃色的，腳是白色的，但不知道它從哪裡來，每天銜著泥土木頭，非常勤奮。中午過後，即使飢餓也不吃東西。這件事被上報后，皇帝下令有關部門每天供給它三升米，以表彰它的特殊。等到它死了，工程也宣告完成了。只有僧珍禪師端坐著，整天安靜沉默，自我愉悅。法順（人名）在旁邊侍奉很久，他對禪師的神領意會的精妙之處，又怎麼能夠衡量呢？曾經感化慶州百姓設齋會，起初約定五百人，到期時來的人增加了一倍。施主面露難色，法順（人名）說：『儘量供給他們，不用擔心。』不久，人們都吃飽喝足，沒有缺少什麼。然而也不知道增加的食物是從哪裡來的。牛馬的性情原本是馴順的，弘暢和張家所養的牲畜，互相牴觸撕咬，無法制止。法順（人名）路過那裡，二張把情況告訴了他，法順（人名）就為它們宣說慈悲之法，牴觸撕咬立刻停止。驪山一帶有很多蟲蟻，法順（人名）帶領眾人在那裡坐夏安居，考慮到缺少蔬菜，就開墾菜園並祈禱，種植的蔬菜長勢茂盛，沒有蟲子啃食。法順（人名）有時向人們展示自己潰爛流膿的癰瘡，鮮血玷汙，但人們愛戴敬重他，甚至有人想吸吮他的膿血，其次是想用布擦拭。法順（人名）痊癒后，吸吮過的人的口，擦拭過的布，香氣很久不散。三原縣的百姓田薩埵，患有先天性耳聾；張蘇，患有先天性失語癥。法順（人名）都召見他們到面前，耳聾的人能聽見了，失語的人能說話了。武功縣
【English Translation】 English version: Dang (person's name) all vomited and had diarrhea, and were on the verge of death. They only stopped after taking good medicine. Therefore, they also sent the medicine they took far away to Zao (person's name). Zao (person's name) was unaware and just smiled and thanked them. In the first year of the Daye era of the Sui Dynasty, Zao (person's name) had an audience with Emperor Yang of Sui in Jiangdu. The emperor comforted and appeased him, and bestowed generous rewards. Over seven years, he had eight audiences, and the emperor's courtesy towards him did not diminish in the slightest. He died in the twelfth year of the Zhenguan era at the age of eighty-three.
Tang Fashun (person's name)
His surname was Du, and he was from Wannian County in Yongzhou. At the age of eighteen, he abandoned the secular world and became a monk under the Zen master Sengzhen of Yin Sheng Temple. Zen master Sengzhen was from the Wei family and had always studied meditation. Previously, there was a high and dry place east of the capital, commonly known as Matou (Horse Head). Zen master Sengzhen built a residence there. As soon as construction began, kind people came to help, and things quickly got underway. There was a dog with a yellow body and white feet, but no one knew where it came from. Every day, it carried mud and wood, working very diligently. After noon, it would not eat even if it was hungry. When this was reported, the emperor ordered the relevant departments to provide it with three sheng (a unit of dry measure) of rice per day to commend its special behavior. When it died, the project was also declared complete. Only Zen master Sengzhen sat upright, quiet and silent all day long, finding joy in himself. Fashun (person's name) served him for a long time, and how could the subtlety of his spiritual understanding be measured? He once transformed the people of Qingzhou to hold a vegetarian feast. Initially, they agreed on five hundred people, but when the time came, the number of people doubled. The patrons looked worried, but Fashun (person's name) said, 'Try to provide for them, don't worry.' Soon, everyone was full and satisfied, and nothing was lacking. However, no one knew where the increased food came from. The nature of cattle and horses is originally docile, but the livestock raised by Hongchang and the Zhang family were fighting and biting each other, and they could not be controlled. Fashun (person's name) passed by there, and the two Zhangs told him about the situation. Fashun (person's name) then preached the Dharma of compassion to them, and the fighting and biting immediately stopped. There were many insects and ants in the Lishan area. Fashun (person's name) led the people to spend the summer retreat there, and considering the lack of vegetables, they cultivated a vegetable garden and prayed. The planted vegetables grew luxuriantly and were free from pests. Fashun (person's name) sometimes showed people his festering sores with pus and blood, but people loved and respected him. Some even wanted to suck his pus, and others wanted to wipe it with cloth. After Fashun (person's name) recovered, the mouths of those who had sucked the pus and the cloths of those who had wiped it retained a fragrance for a long time. Tian Satuo, a resident of Sanyuan County, suffered from congenital deafness; Zhang Su suffered from congenital aphasia. Fashun (person's name) summoned them both to come before him, and the deaf person could hear, and the mute person could speak. Wugong County
僧為龍所魅病。眾以請順。未幾僧作龍語曰。禪師既來。義不可以久住。其僧病尋已。此皆物之具有情識。而若足以感動者。至於無情識而感動焉。則或難以理推矣。行南野。黃渠適泛漲。方揭厲。水忽中斷不流。因徑濟如遵平陸。既濟而水複流。洶涌益甚。見者駭服。至若刊神樹。撤鬼祠。斥遠巫覡。又其跡之粗者也。貞觀十四年。無疾坐逝于京師南郊之義善寺。春秋八十四。葬樊川之北原。顏色經月豐潤。閱三期開龕視之。骸不仆散。
弟子智儼名貫至相。振績京皋。闡述華嚴攝論。以繼其烈。
唐慈藏
新羅國王諸公子也。金氏。父武。林官為蘇判異。貴如中朝一品。然素諳佛理。而未有嗣息。乃造觀音經千部。因致祈禱意。且曰茍有所出。將使續慧命。而度生類。非敢冀以亢家門顯祖宗也。既而其母夢星入懷以娠。及其娩。適與先佛同月日。識者以為瑞。性聰敏。入小學即能遍覽。稍長益習空寂法。而世俗念無所蒂芥。會並喪二親。尋麻衣草屨。遁居林壑。構小室。周樹荊棘。坐則懸發樑上。小困則頓撼鉤刺。輒至醒寤。所修白骨觀。日以明利。而無復昏散二障矣。俄而王以其次當紹位。屢徴不為起。復遣使謂曰。能起則已。否將造山手刃之。藏曰。吾寧持戒死。無或犯戒生。王聞而愧服
【現代漢語翻譯】 現代漢語譯本 僧人被龍所迷惑而生病。眾人請順（法號）來醫治。沒過多久，僧人說出龍的語言：『禪師既然來了，我也不便久留。』那僧人的病隨即就好了。這些都是事物本身具有情識，因而足以被感動的例子。至於沒有情識的事物也被感動，那就難以用常理來推斷了。 行至南野，遇到黃渠正值氾濫漲水。正當脫衣準備渡河時，水忽然中斷不再流動。於是（順）直接走過去，如同走在平地上一樣。渡河之後，水又恢復流動，而且更加洶涌。看見的人都驚駭佩服。至於砍伐神樹，拆除鬼的祠堂，斥責驅逐巫師，這些都是他所做的事蹟中比較粗略的。 貞觀十四年，（順）在京師南郊的義善寺無疾而終，享年八十四歲。安葬在樊川的北原。他的臉色經過一個月仍然豐潤。過了三年打開棺材看他，骸骨沒有倒塌散落。
弟子智儼（法號），名聲傳遍至相（寺），繼承並發展了（順）在京皋的事業，闡述《華嚴經》和《攝大乘論》，以繼承他的事業。
唐慈藏（法號） 是新羅國王的眾多兒子之一，姓金，父親名叫武林官，擔任蘇判異（官職），地位尊貴如同中朝的一品大員。然而（武林官）一向熟悉佛理，但沒有兒子來繼承。於是建造了一千部觀音經，因此虔誠祈禱，並且說：『如果有所生，將讓他延續佛法的慧命，並且度化眾生，不敢期望以此來光大家門，顯耀祖宗。』不久之後，他的母親夢見星星進入懷中而懷孕。等到她分娩時，恰好與先佛（指佛陀）是同一個月同一天。有見識的人認為這是吉祥的徵兆。慈藏天性聰敏，進入小學就能廣泛閱讀。稍微長大后更加學習空寂之法，而對世俗的念頭沒有絲毫的留戀。恰逢父母相繼去世，於是穿著麻衣草鞋，隱居在山林之中。建造小室，周圍種滿荊棘。坐禪時就用頭髮懸掛在房樑上，稍微睏倦就觸動鉤子刺痛自己，隨即醒來。他所修習的白骨觀，一天比一天更加明晰，而沒有了昏沉和散亂這兩種障礙。不久，國王因為按照次序應當由他來繼承王位，多次徵召他都不肯起身。又派遣使者說：『能起身就罷了，否則將要造山用手刃了他。』慈藏說：『我寧願持戒而死，也不願犯戒而生。』國王聽了感到慚愧和佩服。
【English Translation】 English version A monk was afflicted with a disease caused by a dragon's enchantment. The community requested Shun (Dharma name) to heal him. Before long, the monk spoke in the language of the dragon, saying, 'Since the Chan master has arrived, it is not appropriate for me to stay any longer.' The monk's illness then subsided. These are examples of things that possess sentience and are therefore susceptible to being moved. As for things without sentience being moved, it is difficult to explain with reason. Traveling in Nanye, he encountered the Huang Canal, which was flooded. Just as he was about to take off his clothes to cross the river, the water suddenly stopped flowing. So (Shun) walked straight across as if walking on flat ground. After he crossed, the water resumed flowing, and even more violently. Those who saw it were astonished and admired him. As for cutting down sacred trees, demolishing shrines to ghosts, and rebuking and banishing shamans, these are the more rudimentary of his deeds. In the fourteenth year of the Zhenguan era, (Shun) passed away without illness at Yishan Temple in the southern suburbs of the capital, at the age of eighty-four. He was buried in the northern plains of Fanchuan. His complexion remained radiant for a month. After three years, they opened the coffin to look at him, and his bones had not collapsed or scattered.
His disciple Zhiyan (Dharma name), whose reputation spread throughout Zhixiang (Temple), inherited and developed (Shun)'s work in Jinggao, expounding the Avatamsaka Sutra and the Mahāyānasaṃgraha, to continue his legacy.
Tang Cizang (Dharma name) Was one of the many sons of the King of Silla, with the surname Kim. His father, Mulimgwan, held the position of Sopal I (official title), a noble rank equivalent to a first-rank official in the central court. However, (Mulimgwan) was always familiar with Buddhist principles, but had no son to inherit. So he built a thousand copies of the Avalokiteśvara Sutra, and prayed sincerely, saying, 'If I have a son, I will have him continue the wisdom of the Dharma, and liberate sentient beings, not daring to hope to glorify my family or honor my ancestors.' Soon after, his mother dreamed of a star entering her womb and became pregnant. When she gave birth, it happened to be the same month and day as the previous Buddha (referring to the Buddha). Those with knowledge considered this an auspicious sign. Cizang was naturally intelligent, and could read widely as soon as he entered elementary school. As he grew older, he further studied the Dharma of emptiness and tranquility, and had no attachment to worldly thoughts. Coincidentally, his parents passed away one after another, so he wore hemp clothes and straw shoes, and lived in seclusion in the mountains and forests. He built a small room, surrounded by thorns. When he sat in meditation, he would hang his hair from the beam of the house, and if he became drowsy, he would touch the hook to prick himself, and immediately wake up. The white bone contemplation he practiced became clearer day by day, and he was free from the two obstacles of dullness and distraction. Soon, the king, because he was next in line to inherit the throne, repeatedly summoned him, but he refused to rise. He sent a messenger again, saying, 'If you can rise, then so be it, otherwise I will build a mountain and kill you with my own hands.' Cizang said, 'I would rather die holding the precepts than live breaking them.' The king heard this and felt ashamed and admired him.
焉。遂命剃落受具。久之屏絕往來。糧粒空乏。時有異烏。銜果饋獻。亦就藏掌共食。每候日中以為常。然尤愧於無以利物。嘗夢偉丈夫二人語曰。卿欲何為。藏曰。惟欲利眾生耳。丈夫以五戒法授之曰。是可以利眾生者。且曰。吾以愍汝故。自忉利天來。語訖而覺。於是藏出山僅一月。士女之獲授五戒者。遍國中。貞觀十二年。偕弟子僧實等十餘人。至京師。詔住勝光別院。共施豐縟。而或有以其充物動忮心者。夜闖其戶。則驚悸莫敢前。旦從藏悔罪受戒而去。當是時。雖生盲者。見藏則復睹。以故遠近趨附。日千計。
上以其地非藏所堪處。詔徙終南山雲際寺。別居嵰崿之上。以避喧坌。而鬼神多就受戒。嘗患痍疹。見受戒神。為之摩撫而愈。如是閱三夏。
一日有大神。擁眾無數。皆帶甲持仗。扶金輿而前曰。迎慈藏。復有大神。力拒不許迎。頃之臭氣蓬勃。一弟子暴卒。久而穌。藏即就繩床。召眾訣別。悉出諸衣物。行僧德施法。忽覺香氣。通暢內外。是夕夢。有神報藏曰。自今而後。壽可八十餘也。十七年。其王上表朝廷。乞藏還本國。詔可。藏始下山。詔慰問賜帛二百疋。用充衣服費。及詔入內。賜衲伽梨一領。雜彩五百段。東宮亦致二百段。仍于弘福寺。會諸大德設齋。作太常九部樂。度
【現代漢語翻譯】 現代漢語譯本：於是（他）便讓人剃度，授了具足戒。時間久了，（他）斷絕了與外界的往來，糧食也匱乏了。這時，有奇異的鳥，銜著果實來饋贈，（慈藏）也和藏掌一起食用，每天等到日中時分就成了常例。然而（慈藏）尤其慚愧於沒有什麼可以利益眾生的。曾經夢見兩位偉丈夫對他說：『你想要做什麼？』慈藏回答說：『只想利益眾生罷了。』偉丈夫便將五戒法傳授給他，說：『這就可以用來利益眾生。』並且說：『我因為憐憫你的緣故，從忉利天（Trayastrimsa，佛教的欲界六天之一）而來。』說完就醒了。於是慈藏出山僅僅一個月，士人和女子中獲得傳授五戒的人，遍佈全國。貞觀十二年，（慈藏）和弟子僧實等十餘人，到達京師。皇帝下詔讓他們住在勝光別院，共同施捨豐厚的財物，然而有人因為嫉妒他們的財物而心生怨恨，夜晚闖入他們的住所，卻驚恐害怕不敢上前。第二天早上，（他們）向慈藏懺悔罪過，接受戒律后離去。當時，即使是天生盲人，見到慈藏也能恢復視力，因此遠近的人都來歸附，每天有數千人。
皇上認為那個地方不適合慈藏居住，下詔將他遷到終南山的雲際寺，另外在險峻的山峰上為他建造住所，以避開喧囂。而許多鬼神也來向他求受戒律。慈藏曾經患有瘡疹，看到受戒的神，為他按摩撫摸，病就好了。像這樣過了三年。
有一天，有一位大神，擁著無數的部眾，都穿著盔甲拿著武器，扶著金色的車子前來，說：『迎接慈藏。』又有大神，極力阻止不許迎接。一會兒，臭氣瀰漫，一位弟子突然暴死。過了很久才甦醒。慈藏就走到繩床上，召集眾人訣別，全部拿出所有的衣物，施行僧德施法。忽然覺得香氣，通暢內外。當天晚上夢見，有神告訴慈藏說：『從今以後，你的壽命可以活到八十多歲。』貞觀十七年，（新羅）國王上表朝廷，請求慈藏回本國，皇帝下詔允許。慈藏開始下山，皇帝下詔慰問，賜給絹帛二百匹，用來充當衣服費用。以及下詔讓他入宮，賜給衲伽梨（kasaya，袈裟）一件，各種顏色的綵綢五百段，東宮也送來二百段。然後在弘福寺，召集各位大德設齋，演奏太常九部樂，度...
【English Translation】 English version: Thereupon, he ordered them to shave their heads and receive the full precepts. After a long time, he ceased all contact with the outside world, and his provisions became scarce. At that time, strange birds would bring fruits as offerings. He would share these with Zangzhang, eating them together, making it a daily routine around noon. However, he was especially ashamed that he had nothing to benefit living beings. He once dreamed of two great men who said to him, 'What do you wish to do?' Zang replied, 'I only wish to benefit all living beings.' The great men then imparted the Five Precepts to him, saying, 'This can be used to benefit living beings.' They also said, 'We have come from Trayastrimsa (one of the six heavens of desire in Buddhism) out of compassion for you.' He awoke after they finished speaking. Thus, within just one month of Zang leaving the mountain, the number of men and women who had received the Five Precepts spread throughout the country. In the twelfth year of the Zhenguan era, he and his disciples, including Monk Shi, and more than ten others, arrived in the capital. The emperor issued an edict for them to reside in the Shengguang Separate Courtyard, and together they made generous offerings. However, some, moved by jealousy of their possessions, harbored resentment and broke into their residence at night, only to be terrified and unable to proceed. The next morning, they repented their sins to Zang, received the precepts, and departed. At that time, even those born blind could see again upon seeing Zang, and as a result, people from far and wide flocked to him, numbering in the thousands each day.
The Emperor, considering that the place was not suitable for Cizang (慈藏), issued an edict to move him to Yunji Temple on Mount Zhongnan, building a separate residence for him on a steep peak to avoid the noise and bustle. Many ghosts and spirits also came to receive precepts from him. Cizang once suffered from sores and rashes, and upon seeing a spirit who had received precepts, he was healed by its rubbing and stroking. Thus, three summers passed.
One day, a great spirit, surrounded by countless followers, all wearing armor and holding weapons, approached with a golden carriage, saying, 'Welcome Cizang.' Another great spirit strongly resisted, refusing to allow the welcome. After a while, a foul odor arose, and one of Cizang's disciples suddenly died. After a long time, he revived. Cizang then went to the rope bed, summoned the assembly to bid farewell, and took out all his clothing and belongings, performing the act of monastic virtue and giving. Suddenly, he felt a fragrance permeating inside and out. That night, he dreamed that a spirit told Cizang, 'From now on, your life can be extended to over eighty years.' In the seventeenth year of Zhenguan, the King (of Silla) submitted a memorial to the court, requesting Cizang to return to his native country. The Emperor issued an edict granting permission. Cizang began to descend the mountain, and the Emperor issued an edict of consolation, bestowing two hundred bolts of silk to cover clothing expenses. He was also summoned to the palace and given a kasaya (衲伽梨) and five hundred pieces of various colored silks. The Eastern Palace also sent two hundred pieces. Then, at Hongfu Temple, he convened various eminent monks to hold a vegetarian feast, perform the nine-part music of the Taichang Temple, and ordain...
僧八人。以榮其歸。藏又請經一藏並像設供儀等。於是其王以藏為大國統。住王芬寺。筑院度人。以示優渥。夏入王宮。講大乘論。又講菩薩戒本于皇龍寺。凡七晝夜祥雲瑞霧。覆所講之堂。甘露降於林木。海東戒法之興。於斯為盛。藏以海東夷俗。必一𨤲正。以彷彿華夏。故儒林梵苑至今可觀。皆是藏之遺志焉。
又圓勝者。辰韓人也。貞觀初。西遊中國法肆。晚與藏東返云。
唐普明
姓朱氏。會稽人。始名法京。少有異志。嘗遇僧乞食。謂之曰。郎性嗜善。今天臺山有初依菩薩。說法其間。可從以出家。陳太建十四年。乃入山。適值智者處高座開講。明遽禮拜。智者下座笑曰。宿願力故。復爾相遇。因受禪法。兼習法華。行方等般舟觀音懺悔。陳禎明元年。侍智者游楊輦。詔居光宅。以修定業。仍命之綱紀。陳亡。智者西上。止廬山東林寺。明行懺法于陶侃瑞像閣。偶有僧謂曰。至理曉朗。照了三世。因易名普明。智者以為然。及智者欲鑄銅鐘。歸天臺供養。而盲人適至爐韛之所。明大惡之。及出模。果破缺不完整。再鑄而後克全。聲聞七十里。國清房居水上。其下多礓石。不便於汲。獨唸曰。茍石能出水者。豈不快哉。數日石果出水。
國清講堂狹小。明欲易而高大之。頂禪師諫以
【現代漢語翻譯】 現代漢語譯本： 八個僧人護送他榮耀歸國。慈藏又請求賜予一部經藏以及佛像、法器等供奉之物。於是新羅國王尊慈藏為大國統，讓他住在王芬寺，建造寺院並度化僧人，以此來顯示優待。夏天，慈藏進入王宮講授大乘論，又在皇龍寺講授菩薩戒本。連續七個晝夜，祥雲和瑞霧籠罩著講堂，甘露降落在樹林中。海東（指新羅）戒律之法的興盛，從此開始。慈藏認為海東的夷俗，必須加以匡正，使其效彷彿華夏。所以如今儒林和梵寺的盛況，都是慈藏的遺志。 又有一位圓勝法師，是辰韓（指古代朝鮮半島東南部）人。貞觀初年，他西行前往中國學習佛法。後來與慈藏一同返回新羅。 唐朝的普明法師，姓朱，是會稽（今浙江紹興）人，最初名叫法京。他從小就與衆不同，曾經遇到一位僧人乞食，對他說：『你天性喜愛行善，今天臺山有初依菩薩，在那裡說法，你可以跟隨他出家。』陳朝太建十四年，他便入山。恰逢智者大師在高座上開講，普明立刻禮拜。智者大師下座笑著說：『這是宿世的願力，所以我們再次相遇。』於是普明接受了禪法，兼修《法華經》，修行方等懺、般舟三昧、觀音懺悔等法門。陳朝禎明元年，他侍奉智者大師遊歷楊輦，皇帝下詔讓他住在光宅寺，以修習禪定。仍然命他管理寺院事務。陳朝滅亡后，智者大師西行，住在廬山東林寺。普明在陶侃瑞像閣修行懺法。偶然有僧人對他說：『至理通曉明朗，照亮三世。』因此改名為普明。智者大師認為很好。等到智者大師想要鑄造銅鐘，送回天臺山供養時，一位盲人恰好來到冶煉的地方。普明非常厭惡他。等到出模時，果然破損不完整。重新鑄造后才得以完成，鐘聲傳到七十里外。國清寺的僧房建在水上，下面有很多礓石，取水很不方便。普明獨自想道：『如果石頭能出水，那該多好啊。』幾天後，石頭裡果然流出水來。 國清寺的講堂狹小，普明想要改建成高大的講堂，頂禪師勸諫他。
【English Translation】 English version: Eight monks escorted him back to his country with honor. Cizang (meaning: Compassionate Treasury) also requested a collection of scriptures, along with Buddhist statues and ritual implements for offering. Thereupon, the Silla (ancient Korean kingdom) king honored Cizang as the Great National Overseer, allowing him to reside in Wangfen Temple, build monasteries, and ordain monks, to show his favor. In the summer, Cizang entered the royal palace to lecture on the Mahayana (Great Vehicle) treatises, and also lectured on the Bodhisattva Precepts at Hwangnyong Temple. For seven days and nights continuously, auspicious clouds and mists covered the lecture hall, and sweet dew descended upon the forests. The flourishing of the Vinaya (discipline) tradition in Haedong (referring to Silla) began from this point. Cizang believed that the uncivilized customs of Haedong must be rectified to emulate the culture of China. Therefore, the flourishing of Confucian academies and Buddhist monasteries that we see today are all legacies of Cizang's aspirations. Furthermore, there was the Dharma Master Yuan Sheng (meaning: Perfect Victory), who was a native of Jinhan (ancient southeastern Korean peninsula). In the early years of the Zhenguan era (Tang Dynasty), he traveled west to China to study the Dharma. Later, he returned to Silla with Cizang. Pu Ming (meaning: Universal Illumination) of the Tang Dynasty, whose surname was Zhu, was a native of Kuaiji (present-day Shaoxing, Zhejiang). His original name was Fa Jing (meaning: Dharma Capital). He possessed extraordinary aspirations from a young age. He once encountered a monk begging for alms, who said to him: 'Your nature is fond of goodness. Today, there is the Bodhisattva Chuyi on Mount Tiantai, expounding the Dharma there. You can follow him to become a monk.' In the fourteenth year of the Taijian era of the Chen Dynasty, he entered the mountain. He happened to arrive when the Great Master Zhiyi (meaning: Wisdom) was giving a lecture from the high seat. Pu Ming immediately prostrated in reverence. The Great Master Zhiyi descended from the seat and said with a smile: 'It is due to the power of past vows that we meet again.' Thereupon, Pu Ming received the Chan (Zen) Dharma, and also studied the Lotus Sutra, practicing the methods of the Fangdeng Repentance, the Pratyutpanna Samadhi, and the Avalokitesvara Repentance. In the first year of the Zhenming era of the Chen Dynasty, he served the Great Master Zhiyi on a tour of Yangnian. The emperor issued an edict allowing him to reside in Guangzhai Temple to cultivate meditative practice. He was also appointed to manage the affairs of the temple. After the fall of the Chen Dynasty, the Great Master Zhiyi traveled west and resided in Donglin Temple on Mount Lu. Pu Ming practiced the repentance method in the Ruixiang Pavilion of Tao Kan. A monk once said to him: 'The ultimate truth is clear and bright, illuminating the three realms.' Therefore, he changed his name to Pu Ming. The Great Master Zhiyi thought it was good. When the Great Master Zhiyi wanted to cast a bronze bell to be sent back to Mount Tiantai for offering, a blind man happened to come to the place of smelting. Pu Ming greatly disliked him. When the mold was opened, it was indeed broken and incomplete. It was only after recasting that it was completed, and the sound of the bell traveled seventy li. The monks' quarters of Guoqing Temple were built on the water, and there were many gravel stones underneath, making it inconvenient to draw water. Pu Ming thought to himself: 'If the stones could produce water, how wonderful that would be.' A few days later, water indeed flowed out of the stones. The lecture hall of Guoqing Temple was small, and Pu Ming wanted to rebuild it into a tall and large lecture hall. The Zen Master Ding advised him against it.
為不可。俄括州刺史周孝節。舍杉柱泛海。至明往迓之。頂于赤城見明行林木中。身長出林木上。翼從數十人。語頂曰。兄勿苦諫我。我事成矣。頂知其異。合掌曰。不敢一聽仁者所為。立柱之日。山靈見相。尤奇詭。造金銅丈六盧舍那坐像。僧有施金十一兩者。曰從漕溪村來。跡之無有。侍者恒聞其房有人語聲。而明勸之修善者。視之則寂寥如常時。忽晨起。呼諸弟子勵曰。夫人命危脆。宜自知時。因更衣而逝。壽八十六遺體端坐。屈三指。顏色經信宿不變。寺主慧綱。維持後事尤備。而塔則其弟子榮泰奉焉。
唐道信
司馬氏。其先河內人徙蘄之廣濟。信生而超異。幼慕空宗。且謁三祖璨大師于皖公山。問曰。愿和尚與解脫法門。璨曰誰縛汝。信曰無人縛。璨曰。既無人縛。何用更求解脫。信大悟。既具戒。即受璨大師衣缽。攝心無寐。脅不至席者久之。隋大業十二年。領徒抵吉州。值群盜圍城。七旬不解。城中困於無水。信適至。池井皆溢刺史異之。因扣頭求解圍御賊方略。信曰。但念摩訶般若波羅蜜多。於是合城如教。賊忽見城上人無數。皆威猛絕倫。不可仰視。乃潰信歸鄉住破頭山。學者云委。既于黃梅路上。獲童子弘忍。骨相秀異。信知宿緣有在。傳以信器。復說偈曰。華種有生性。因地華
【現代漢語翻譯】 現代漢語譯本： 不可能。俄括州刺史周孝節，捨棄杉木柱，泛海前往迎接他。頂在赤城見到明行走在林木中，身形高大超出林木之上，有數十人跟隨。明對頂說：『兄長不必苦苦勸諫我，我的事情已經成功了。』頂知道他不同尋常，合掌說：『不敢不聽仁者所為。』立柱的那天，山神顯現出形象，尤其奇異。建造了金銅丈六盧舍那坐像（Vairocana Buddha，毗盧遮那佛）。有僧人施捨金子十一兩，說是從漕溪村來的，追尋卻無此人。侍者經常聽到他的房間里有人說話的聲音，而明勸他們修善。去看卻寂靜如常。忽然早晨起來，呼喚眾弟子勉勵說：『夫人命危脆，應該自己知道時候到了。』於是更換衣服而逝世，享年八十六歲，遺體端坐，屈起三指，顏色經過多日沒有改變。寺主慧綱，維持後事尤其周到。而塔則由他的弟子榮泰負責。
唐 道信（Daoxin）
司馬氏，他的祖先是河內人，遷徙到蘄州的廣濟。道信生來就超凡脫俗，年幼時就仰慕空宗。曾經在皖公山拜見三祖璨大師（Jian Dashi），問道：『愿和尚為我解脫法門。』璨大師說：『誰束縛了你？』道信說：『沒有人束縛我。』璨大師說：『既然沒有人束縛你，為何還要尋求解脫？』道信大悟。受具足戒后，就接受了璨大師的衣缽。收攝心神，不睡覺，脅不挨著蓆子很久。隋大業十二年，帶領徒弟到達吉州，遇到群盜圍城，七十天沒有解除。城中因為缺水而困苦。道信適時到達，池塘和水井都溢滿了水，刺史感到驚異。因此叩頭請求解除圍困和抵禦賊寇的方略。道信說：『只要唸誦摩訶般若波羅蜜多（Mahaprajnaparamita，偉大的智慧彼岸）。』於是全城人都按照他說的做。賊寇忽然看見城墻上的人無數，都威猛絕倫，不可仰視，於是潰敗。道信回到家鄉住在破頭山，學者像云一樣聚集。在黃梅路上，得到了童子弘忍（Hongren），骨骼相貌秀美奇異。道信知道他前世有緣分，將衣缽傳給他。又說偈語說：『華種有生性，因地華
【English Translation】 English version: It was not possible. Zhou Xiaojie, the prefect of Eguo Prefecture, abandoned the fir pillar and sailed across the sea to meet him. Ding saw Ming walking among the trees in Chicheng, his figure tall and exceeding the trees, with dozens of people following him. Ming said to Ding, 'Brother, do not bitterly persuade me, my affair is already accomplished.' Ding knew that he was extraordinary, and with his palms together, said, 'I dare not disobey what the benevolent one does.' On the day the pillar was erected, the mountain spirit appeared in form, especially strange. A sixteen-foot-tall seated statue of Vairocana Buddha (Vairocana Buddha) in gold and copper was made. A monk donated eleven taels of gold, saying he came from Caoxi Village, but there was no such person when traced. The attendant often heard voices in his room, and Ming advised them to cultivate goodness. When they looked, it was as quiet as usual. Suddenly, he got up in the morning and exhorted his disciples, saying, 'Human life is fragile, one should know when the time has come.' Then he changed his clothes and passed away, at the age of eighty-six, his body sitting upright, with three fingers bent, and his complexion unchanged for many days. The abbot Huigang maintained the funeral arrangements especially well. And the pagoda was taken care of by his disciple Rongtai.
Tang Dynasty Daoxin (Daoxin)
The Sima family, their ancestors were from Henan, and moved to Guangji in Qizhou. Daoxin was born extraordinary, and in his youth admired the Kong sect. He once visited the Third Patriarch Jian Dashi (Jian Dashi) on Mount Wangong, and asked, 'May the monk grant me the Dharma gate of liberation.' Jian Dashi said, 'Who binds you?' Daoxin said, 'No one binds me.' Jian Dashi said, 'Since no one binds you, why seek liberation?' Daoxin had a great enlightenment. After receiving the full precepts, he received the mantle of Jian Dashi. He collected his mind and did not sleep, his side not touching the mat for a long time. In the twelfth year of the Daye era of the Sui Dynasty, he led his disciples to Jizhou, where they encountered bandits besieging the city, which was not lifted for seventy days. The city was troubled by lack of water. Daoxin arrived at the right time, and the ponds and wells overflowed with water, which the prefect found strange. Therefore, he kowtowed and asked for strategies to lift the siege and resist the bandits. Daoxin said, 'Just recite the Mahaprajnaparamita (Mahaprajnaparamita).' So the whole city did as he said. The bandits suddenly saw countless people on the city walls, all of them fierce and unmatched, impossible to look up to, so they collapsed. Daoxin returned to his hometown and lived on Potou Mountain, where scholars gathered like clouds. On the road to Huangmei, he obtained the boy Hongren (Hongren), whose bones and appearance were beautiful and extraordinary. Daoxin knew that he had a past connection, and passed on the mantle to him. He also said in a verse: 'The seed of a flower has a nature to grow, because of the ground, the flower'
生生。大緣與性合。當生生不生。遂以徒眾委之。至金陵登牛頭山。為法融說法。而定其嗣。貞觀中。太宗三詔令赴京師。並以疾辭。后詔以劍至曰。茍果不起。即取其首以來。且陰有所囑。使者諭上旨。信引頸受劍無難色。使回以聞。帝愈加敬重。就賜珍繒。以遂其志永徽二年九月。安坐而逝。壽七十有二。瘞舍利于東山黃梅寺。代宗朝追諡大醫。塔號慈雲。
唐法融
姓韋氏。潤之延陵人。性聰敏。容質都雅。年十九。經史大義探索略盡嘆曰世俗之談。又惡可與般若心性之學。同日語哉。遂入勾曲山。依炅法師剃落。服勤左右。挹酌理妙。久之乃凝神燕默。專精靜慮。縱發才辯。尤有弘護之志。武德七年王師平江表。房玄齡上言。輔公𥙐所據地。僧尼眾多。今朝廷可依曩日關東例。州置一寺。寺三十人。其餘悉罷歸農。融聞知入京陳理。御史韋挺。為出力使停免。貞觀十七年。別立茅茨于牛頭山。幽棲寺北巖之下居焉。四祖信大師。于蘄州之雙峰。遙觀此山氣象之異。乃躬自尋訪。見融端坐自若。曾無所顧。祖問曰。在此作么。融曰觀心。祖曰觀者何人。心是何物。融即起作禮。問曰。大德高棲何所。還識道信禪師否。祖曰。道信禪師。貧道是也。融曰。因何降此。祖曰。特來相訪。莫別有燕息之所
{ "translations": [ "現代漢語譯本：", "生生（shengsheng，指生命延續）。大緣（dayuan，指重要的因緣）與自性（xing，指本性）相合。當生生不生（shengsheng bu sheng，指不再受生死輪迴之苦）之時，便將徒眾託付給他。到達金陵（Jinling，今南京）登上牛頭山（Niutoushan），為法融（Fǎróng）說法，並確定他為繼承人。貞觀（Zhenguan，唐太宗年號）年間，太宗（Taizong，唐太宗）三次下詔令他前往京師，法融都以生病為由推辭。後來太宗下詔派人帶著劍去，說：『如果他果真不肯起身，就取下他的頭帶回來。』並且暗中有所囑咐。使者傳達了皇上的旨意，法融毫不畏懼地伸長脖子等待劍的到來。使者回去稟告，皇帝更加敬重他，就賞賜珍貴的絲綢，以成全他的志向。永徽（Yonghui，唐高宗年號）二年九月，法融安詳地坐化圓寂，享年七十二歲。舍利（sheli，指佛教高僧火化后的遺物）被埋葬在東山（Dongshan）黃梅寺（Huangmeisi）。代宗（Daizong，唐代宗）朝追諡他為大醫（dayi），塔號慈雲（Ciyun）。", "", "唐 法融（Fǎróng）", "", "姓韋（Wei），是潤州延陵（Runzhou Yanling，今江蘇常州）人。天性聰敏，容貌氣質都很文雅。十九歲時，對經史大義的探索已經大致窮盡，感嘆道：『世俗的言談，又怎麼能與般若（bōrě，指智慧）心性的學問相提並論呢？』於是進入勾曲山（Gouqushan），依止炅（Jiong）法師剃度出家，在法師左右勤勞服侍，領悟精妙的道理。很久以後，便凝神靜默，專心致志地進行禪定。即使發揮才辯，也特別具有弘揚佛法的志向。武德（Wude，唐高祖年號）七年，唐朝軍隊平定了江表（Jiangbiao，長江以南地區）。房玄齡（Fang Xuanling）上奏說，輔公𥙐（Fǔ Gōngyòu）所佔據的地區，僧尼眾多，現在朝廷可以依照以前關東（Guandong，指函谷關以東地區）的例子，每個州設定一座寺廟，每座寺廟三十人，其餘的全部遣返回鄉務農。法融得知后，前往京城陳述道理。御史韋挺（Wei Ting）為他出力，使得這個政策得以停止免除。貞觀十七年，法融在牛頭山（Niutoushan）另外搭建茅屋，居住在幽棲寺（Youqisi）北巖之下。四祖道信（Daoxin）大師，在蘄州（Qizhou）的雙峰山（Shuangfengshan），遙望此山氣象不凡，於是親自前去尋訪，看見法融端坐自若，好像什麼都不顧。道信問：『你在這裡做什麼？』法融說：『觀心（guanxin，指觀察自己的心）。』道信說：『觀的是什麼人？心又是什麼東西？』法融立刻起身行禮，問道：『大德（dade，對高僧的尊稱）您在高處隱居在哪裡？還認識道信禪師嗎？』道信說：『道信禪師，貧道就是。』法融問：『因為什麼來到這裡？』道信說：『特地來拜訪你，莫非還有別的休息的地方？』", "", "", "english_translations": [ "English version:", "Shengsheng (生生, continuous rebirth). Dayuan (大緣, great karmic affinity) unites with one's Xing (性, nature). When Shengsheng bu sheng (生生不生, rebirth ceases), he entrusted his disciples to him. He went to Jinling (金陵, present-day Nanjing) and ascended Niutoushan (牛頭山, Ox-Head Mountain) to preach the Dharma to Farong (法融), and designated him as his successor. During the Zhenguan (貞觀) era, Emperor Taizong (太宗) issued three edicts summoning him to the capital, but Farong declined, citing illness. Later, the emperor sent an envoy with a sword, saying, 'If he truly refuses to rise, then take his head and bring it back.' He also gave secret instructions. The envoy conveyed the emperor's will, and Farong readily offered his neck to receive the sword without any sign of fear. The envoy returned and reported this to the emperor, who became even more respectful and bestowed upon him precious silks to fulfill his aspirations. In the ninth month of the second year of Yonghui (永徽), Farong passed away peacefully in a seated posture at the age of seventy-two. His Sharira (舍利, relics) were buried at Huangmeisi (黃梅寺, Yellow Plum Temple) on Dongshan (東山, East Mountain). During the reign of Emperor Daizong (代宗), he was posthumously honored as Dayi (大醫, Great Physician), and his pagoda was named Ciyun (慈雲, Compassionate Cloud).", "", "Tang Dynasty Farong (法融)", "", "His surname was Wei (韋), and he was from Yanling (延陵) in Runzhou (潤州, present-day Changzhou, Jiangsu). He was naturally intelligent and possessed an elegant appearance and demeanor. At the age of nineteen, he had explored the major principles of the classics and histories to their fullest extent, and he lamented, 'How can worldly discussions be compared to the study of Prajna (般若, wisdom) and the nature of the mind?' Thereupon, he entered Gouqushan (勾曲山, Hooked Melody Mountain) and became a monk under the guidance of Dharma Master Jiong (炅), serving him diligently and absorbing profound principles. After a long time, he concentrated his mind in stillness and devoted himself to meditation. Even when displaying his eloquence, he possessed a strong aspiration to propagate and protect the Dharma. In the seventh year of Wude (武德), the Tang army pacified Jiangbiao (江表, the region south of the Yangtze River). Fang Xuanling (房玄齡) reported that there were many monks and nuns in the area occupied by Fu Gongyou (輔公𥙐), and that the court could follow the example of Guandong (關東, east of Hangu Pass) by establishing one temple in each prefecture with thirty monks, and ordering the rest to return to farming. Upon learning of this, Farong went to the capital to present his arguments. The censor Wei Ting (韋挺) exerted his influence to have the policy suspended. In the seventeenth year of Zhenguan (貞觀), Farong built a thatched hut on Niutoushan (牛頭山, Ox-Head Mountain), residing below the north cliff of Youqisi (幽棲寺, Secluded Abode Temple). The Fourth Patriarch Daoxin (道信) of Qizhou (蘄州), from Shuangfengshan (雙峰山, Twin Peaks Mountain), observed the extraordinary atmosphere of this mountain from afar and personally went to visit. He saw Farong sitting upright and undisturbed, as if he had no concerns. Daoxin asked, 'What are you doing here?' Farong replied, 'Observing the mind (guanxin, 觀心).' Daoxin said, 'Who is the observer? What is the mind?' Farong immediately rose, bowed, and asked, 'Where does the great virtuous one (dade, 大德) dwell in seclusion? Do you know Chan Master Daoxin?' Daoxin said, 'Chan Master Daoxin, I am he.' Farong asked, 'Why have you come here?' Daoxin said, 'I have come specifically to visit you. Is there perhaps another place for you to rest?'" ] }
否。融指後面小庵。遂引祖至庵所。繞庵皆虎狼之跡。祖舉手作懼勢。融曰。猶有者個在。祖曰。者個是什麼。融無語。少選祖卻于融燕坐石上。書一佛字。融見之悚然。祖曰。猶有者個在。融乃稽首。請說法要。祖曰。百千法門。同歸方寸。河沙妙德。總在心源。一切戒門定門慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆為夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無缺少。與佛何殊。融曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。融曰。既不作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。爾但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。即住此山。向後當有五人紹汝緣化。外有博陵王問答。語多不錄。
二十一年十一月。講法華經。又感異華二莖。生冰雪中。金色輝耀。七日不萎。於是游從之士盈百。永徽三年。邑宰請開大品于建初寺。聽者逾千計。至滅諍品。道場地動。鐘磬作聲。香床撼蕩無已。而外略不覺知。顯慶初司功蕭元善。迎請下山。謂其徒道綦
【現代漢語翻譯】 現代漢語譯本 不。融指著後面的一座小庵。於是引領道信祖師到達庵所。庵的周圍都是虎狼的足跡。道信祖師舉起手做出害怕的樣子。融說：『你還有這個在。』道信祖師說：『這個是什麼？』融無言以對。過了一會兒，道信祖師就在融平時燕坐的石頭上，寫了一個『佛』字。融看到后非常驚恐。道信祖師說：『你還有這個在。』融於是叩頭，請求開示佛法要義。道信祖師說：『百千法門，最終都歸於方寸（指心）。如恒河沙數般的微妙功德，全部都在心源之中。一切戒門、定門、慧門，神通變化，都自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都是夢幻。沒有三界可以出離，沒有菩提可以追求。人和非人，其自性與現象是平等的。大道虛空曠遠，超越思慮。這樣的佛法，你現在已經得到了，更沒有什麼缺少，與佛有什麼區別呢？』融說：『心既然具足一切，那麼什麼是佛？什麼是心？』道信祖師說：『不是心就不能問佛，問佛就離不開心。』融說：『既然不作觀想修行，當外境生起時，心應該如何應對？』道信祖師說：『外境的因緣沒有好壞，好壞的分別產生於心。心如果不強加名相，虛妄的情感從哪裡產生？虛妄的情感既然不產生，真心自然普遍知曉一切。你只需隨心自在，無需再作任何對治，這就叫做常住法身，沒有變異。我接受了璨大師的頓悟法門，現在傳授給你。你現在仔細聽受我的話，就住在這座山中。將來會有五個人繼承你的衣缽，弘揚佛法。』此外還有博陵王的問答，內容繁多，不在此記錄。 永徽二十一年十一月，講說《法華經》，又感應到兩株奇異的花，生長在冰雪之中，金色的光芒閃耀，七天不凋謝。於是前來遊學的人士超過百人。永徽三年，縣令請他到建初寺開講《大品般若經》，聽眾超過千人。講到《滅諍品》時，道場震動，鐘磬發出聲響，香床搖晃不止，而外面的人卻一點也沒有察覺。顯慶初年，司功蕭元善，迎接他下山，對他的弟子道綦說：
【English Translation】 English version No. Rong pointed to a small hermitage behind. Thereupon, he led the Patriarch (Daoxin) to the hermitage. All around the hermitage were the tracks of tigers and wolves. The Patriarch raised his hand, making a gesture of fear. Rong said, 'You still have 'this' (zhe ge) within.' The Patriarch said, 'What is 'this' (zhe ge)?' Rong was speechless. After a short while, the Patriarch wrote the character 'Buddha' on the stone where Rong usually sat in meditation. Rong was greatly alarmed upon seeing it. The Patriarch said, 'You still have 'this' (zhe ge) within.' Rong then prostrated himself and requested the essential teachings of the Dharma. The Patriarch said, 'The myriad Dharma-gates ultimately return to the square inch (fang cun) [referring to the mind]. The wonderful virtues, as numerous as the sands of the Ganges, are all within the source of the mind (xin yuan). All the precepts, samadhi, and wisdom gates, as well as supernatural powers and transformations, are fully present within yourself, inseparable from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms (san jie) [desire realm, form realm, formless realm] to escape, no Bodhi (pu ti) [enlightenment] to seek. Humans and non-humans are equal in nature and appearance. The Great Path (da dao) is vast and empty, beyond thought and deliberation. This Dharma, you have already attained, lacking nothing further, what difference is there between you and a Buddha?' Rong said, 'Since the mind is complete, what is Buddha? What is mind?' The Patriarch said, 'If not for mind, one cannot ask about Buddha; asking about Buddha is inseparable from mind.' Rong said, 'Since we do not engage in contemplation and practice, how should the mind deal with external circumstances when they arise?' The Patriarch said, 'Circumstances and conditions have no good or bad; good and bad arise from the mind. If the mind does not impose names, from where do deluded emotions arise? Since deluded emotions do not arise, the true mind naturally knows everything. You only need to follow your mind freely, without any further remedies; this is called the permanent Dharma-body (chang zhu fa shen), without change or alteration. I received the sudden enlightenment Dharma-gate from Great Master Can (Da Shi Can), and now I transmit it to you. Now, listen carefully to my words, and remain on this mountain. In the future, there will be five people who will inherit your lineage and propagate the Dharma.' There was also a dialogue with Prince Boling (Bo Ling Wang), but the content was extensive and not recorded here. In the twenty-first year of Yonghui (Yong Hui) [dynasty], in the eleventh month, he lectured on the Lotus Sutra (Fa Hua Jing), and two extraordinary flowers grew in the ice and snow, their golden light shining brightly, not withering for seven days. Thereupon, scholars and followers numbered over a hundred. In the third year of Yonghui, the magistrate invited him to expound the Large Perfection of Wisdom Sutra (Da Pin Ban Ruo Jing) at Jianchu Temple (Jian Chu Si), with over a thousand listeners. When he reached the 'Extinguishing Disputes' chapter, the Dharma platform shook, the bells and chimes sounded, and the incense bed swayed incessantly, but those outside were completely unaware. In the early years of Xianqing (Xian Qing) [dynasty], the Director of Works, Xiao Yuanshan (Xiao Yuan Shan), welcomed him down the mountain, saying to his disciple Daoqi (Dao Qi):
道憑等曰。吾無復歸矣。離合固世相之常。宜各好住。乃振錫出門。而禽獸哀號逾月。涌沙崩石。填塞池泉。房前四桐。時方繁茂。亦自凋落。明年閏正月二十三日。終於邑之建初寺。春秋六十四。緇白悼慕。士夫嗟惋。二十七日。葬于雞籠山。會送者。萬餘人。初融嘗閱佛窟寺五藏。而與顯法師辯論。顯不能屈。五藏者。一佛書。二道書。三佛經史。四俗經史。五醫方圖符。寺蓋宋鐂司空造藏。亦其所求訪而繕寫者。貞觀十九年。夏旱。並毀惜哉。永徽中。以妖女陳碩真黨類之盛。命所在捕逮。而良善者。無所伏匿。時融居巖室。來斯受之數。曾三百不啻。而資糧告罄融。融日往丹陽。乞丐以給。然負米能一石八斗。行百五十里。朝發暮至。未嘗怠。今右僕射之子修本方為江寧令。始邀融返幽棲寺。講大集經。環而聽者。道俗無慮三千人。高座寺亙法師。齒逾八秩。名德俱隆。陳氏之遭老也。融獨獨造之。問曰。佛演一音眾生隨解。法師轉輪。如融輩者。無所開寤。為是機器重情塵之蔽。為是陶化乏方便之良。亙則憮然嘆息曰。吾疇昔亦以此問璀禪師矣。然終莫得其答也。及融在建初。亙負杖過之。善禪師寺之名勝。意以亙為已來遇之極諧笑。亙曰。吾為融耳。今安在。善融雖同住。而素不相知。即呼與詰難。累三
【現代漢語翻譯】 道憑等人說：『我們不再回去了。』離別聚合本是世間常態，各自好好保重。』於是拄著錫杖出門，禽獸哀號了一個多月，沙土涌動，山石崩塌，填塞了池塘泉水。房前四棵梧桐樹，正值繁茂，也因此凋零衰落。明年閏正月二十三日，在縣邑的建初寺圓寂，享年六十四歲。僧俗人士都悲痛哀悼，士大夫們嘆息惋惜。二十七日，安葬在雞籠山，前往送葬的人，有一萬多人。當初善融曾經閱覽佛窟寺的五藏，與顯法師辯論，顯法師不能辯駁。五藏是：一、佛書；二、道書；三、佛經史；四、俗經史；五、醫方圖符。佛窟寺大概是宋鐂司空建造用來藏書的，也是善融所尋求訪求而繕寫的。貞觀十九年，夏天大旱，全部被毀，可惜啊。永徽年間，因為妖女陳碩真黨羽勢力強大，命令各地官府抓捕，善良百姓，無處藏身。當時善融住在巖洞里，前來依附他的人數，曾經超過三百。但是資糧用盡，善融每天前往丹陽，乞討來供給他們。然而他能揹負米一石八斗，行走一百五十里，早晨出發傍晚到達，從不懈怠。現在右僕射的兒子修本，正擔任江寧縣令，才邀請善融返回幽棲寺，講授《大集經》，圍著聽講的人，僧人和俗人不下三千人。高座寺的亙法師，年齡超過八十歲，名望和德行都很高。陳碩真作亂的時候，亙法師已經年老了。善融獨自前去拜訪他。亙法師問道：『佛以一種聲音演說，眾生隨著各自的理解而領悟。法師您轉動法輪，像我們這樣的人，卻無所開悟。是因為機器運轉遲緩，被情慾塵埃所矇蔽呢？還是因為陶冶教化缺乏方便的良方？』亙法師茫然嘆息說：『我過去也用這個問題問過璀禪師，然而始終沒有得到他的回答。』等到善融在建初寺的時候，亙法師拄著枴杖去看望他。善禪師認為寺廟的名勝，是亙法師來這裡遇到的最好的笑話。亙法師說：『我是爲了善融你來的啊，現在你在哪裡呢？』善融雖然和他同住，但是向來不相知，於是叫他和自己辯論，接連三次。
【English Translation】 Dao Ping and others said, 'We will not return anymore. Separation and reunion are common occurrences in the world, so take care of yourselves.' Then he went out with his tin staff, and the birds and beasts mourned for more than a month. Sand surged, and rocks collapsed, filling the ponds and springs. The four paulownia trees in front of the house, which were flourishing, also withered and fell. On the twenty-third day of the intercalary first month of the following year, he passed away at Jianchu Temple in the county, at the age of sixty-four. Monks and laypeople mourned with grief, and scholars sighed with regret. On the twenty-seventh day, he was buried on Chicken Cage Mountain, and more than ten thousand people attended the funeral. Initially, Shanrong had read the five collections of the Buddha Cave Temple and debated with Dharma Master Xian, but Xian could not refute him. The five collections are: 1. Buddhist books; 2. Daoist books; 3. Buddhist scriptures and history; 4. Secular scriptures and history; 5. Medical prescriptions and diagrams. The temple was probably built by Sikong Song Liu to store books, and it was also what Shanrong sought and copied. In the nineteenth year of Zhenguan, there was a severe drought in the summer, and everything was destroyed, which is a pity. During the Yonghui period, because of the powerful influence of the sorceress Chen Shuo Zhen's party, local governments were ordered to arrest them, and good people had nowhere to hide. At that time, Shanrong lived in a rock cave, and the number of people who came to him for refuge once exceeded three hundred. However, the supplies were exhausted, and Shanrong went to Danyang every day to beg for food to provide for them. Yet he could carry one dan and eight dou of rice on his back, travel one hundred and fifty li, set out in the morning and arrive in the evening, never slacking. Now, Xiu Ben, the son of the Right Vice Minister, is serving as the magistrate of Jiangning County, and he invited Shanrong to return to Youqi Temple to lecture on the Mahasamnipata Sutra. Those who surrounded him to listen numbered no less than three thousand monks and laypeople. Dharma Master Gen from Gaozuo Temple, who was over eighty years old, was highly respected for both his reputation and virtue. When Chen Shuo Zhen rebelled, Dharma Master Gen was already old. Shanrong visited him alone. Dharma Master Gen asked, 'The Buddha speaks with one voice, and sentient beings understand according to their own understanding. Dharma Master, you turn the wheel of Dharma, but those like us have no enlightenment. Is it because the machine is slow and obscured by the dust of emotions? Or is it because the cultivation and transformation lack a convenient remedy?' Dharma Master Gen sighed blankly and said, 'I also asked Zen Master Cui this question in the past, but I never got his answer.' When Shanrong was at Jianchu Temple, Dharma Master Gen went to visit him with a cane. Zen Master Shanrong thought that the scenic spots of the temple were the best joke that Dharma Master Gen had encountered here. Dharma Master Gen said, 'I came for you, Shanrong, but where are you now?' Although Shanrong lived with him, they had never known each other, so he called him to debate with him, three times in a row.
百餘。舉無遺論。善驚喜。伏其悟解。
唐智巖
生丹陽曲阿華氏。童稚有遠度。嘗謂人曰。世亦徒競耳目之前。又安知生死際耶。逮冠讀孫吳書。有智略勇力。大業之季。天下擾攘。大將軍黃國公張鎮州。奏為虎賁中郎將。𨽻麾下。馭眾慈恕。常于弓弰懸漉水囊以護生。偽鄭圍東都。黃公使巖將以御之。鄭將先以槍植地。臨陣。遙語曰。能拔搶者與之戰。巖躍馬。徐以腋挾之。因亦植槍其地。語令拔。彼再三搖不能動。遂戰而生致之。引刀扣其頸曰。吾誓不殺。此頸。且以施君。武德四年。鎮州南定淮海。從之。未幾遁從舒州皖公山寶月禪師出家。黃公遣人挽之留。則曰。誓得薩云愿見舍也。有異僧身丈餘。音容偉暢。謂巖曰。卿八十一生為僧矣。宜加精進。言訖不見。嘗水漲將沒所居谷。巖坐自若。獵者請避去。曰無徒死。答以為吾本無生安懼死。水亦適退。獵者寤。悉放所獲禽獸。自爾飛走類。皆群聚而傅近之。睦州嚴撰。衢州張綽。麗州閭丘胤。威州李詢。諸刺史詣山候巖。而見境物闃寂幽邃。莫不慘然。謂巖曰。即將癲耶。何為居此。答曰。我癲欲息。君癲正發。汝誠不癲。奚至追逐聲色。規取榮位。然于至理略不留意。此非癲而何。世間不癲者。惟佛一人。菩薩聲聞階漸耳。非全不癲也。貞
【現代漢語翻譯】 現代漢語譯本 百餘[人聽講]。提出的問題沒有遺漏。擅長使人驚喜，佩服他們的領悟和理解。
唐朝的智巖[法師]
生於丹陽曲阿[今江蘇丹陽]的華氏家族。童年時就很有遠見。曾經對人說：『世人只是徒勞地追逐眼前的聲色，又怎能知道生死大事呢？』到了成年，閱讀孫吳[孫子和吳起]的兵書，很有智謀和勇氣。大業[隋煬帝年號]末年，天下動盪，大將軍黃國公張鎮州[張鎮周]上奏朝廷，任命他為虎賁中郎將，隸屬於他的麾下。他以慈悲寬恕之心對待部下，常常在弓梢上懸掛濾水囊來保護生物。偽鄭[王世充]圍攻東都[洛陽]，黃公派智巖率軍抵禦。鄭軍將領事先將槍插在地上，臨陣時，遙遙說道：『能拔出槍的人，就與他交戰。』智巖躍馬上前，慢慢地用腋窩夾住槍，也把槍插在地上，讓對方拔。對方再三搖動，都不能拔動。於是開戰，並活捉了他。智巖用刀敲著他的脖子說：『我發誓不殺這個脖子，將用它來獻給君王。』武德四年[621年]，張鎮州平定淮海[今江蘇一帶]的南方，智巖跟隨他。不久，智巖遁入舒州皖公山[今安徽潛山]的寶月禪師門下出家。黃公派人挽留他，智巖說：『我發誓要得到薩云[解脫]，希望您能捨棄我。』有一位奇異的僧人，身高一丈多，聲音洪亮，容貌偉岸，對智巖說：『你八十一世都為僧了，應該更加精進。』說完就不見了。曾經有洪水上漲，將要淹沒他居住的山谷，智巖安然端坐。獵人請他避開，說不要白白送死。智巖回答說：『我本來就沒有生，哪裡會害怕死呢？』洪水也適時退去。獵人醒悟，全部放掉了捕獲的禽獸。從此，飛禽走獸都成群結隊地聚集在他附近。睦州[今浙江建德]的嚴撰，衢州[今浙江衢州]的張綽，麗州[今浙江麗水]的閭丘胤，威州[今四川理縣]的李詢等各位刺史到山中拜訪智巖，看到這裡的環境寂靜幽深，無不感到淒涼。對智巖說：『你將要瘋了嗎？為什麼要住在這裡？』智巖回答說：『我的癲狂將要停止，你們的癲狂正在發作。如果你們真的不癲狂，為什麼還要追逐聲色，謀取榮華富貴，卻對至理毫不留意？這難道不是癲狂嗎？世間不癲狂的人，只有佛一人。菩薩聲聞[阿羅漢]只是階梯，並非完全不癲狂。』貞觀[唐太宗年號]
【English Translation】 English version More than a hundred [people listened]. No questions were left unasked. He was good at surprising people and admired their understanding.
Zhiyan of Tang Dynasty
He was born in the Hua family of Qu'a [now Danyang, Jiangsu] in Danyang. He had foresight even as a child. He once said to people, 'The world merely competes for the pleasures of the eyes and ears, how can they know the matter of life and death?' When he came of age, he read the books of Sun and Wu [Sun Tzu and Wu Qi], and possessed intelligence and courage. At the end of the Daye era [reign of Emperor Yang of Sui], when the world was in turmoil, General Huangguo, Zhang Zhenzhou, memorialized the court to appoint him as Huben Zhonglang General, under his command. He treated his subordinates with compassion and forgiveness, and often hung a water-filtering bag on the bow to protect living beings. When the false Zheng [Wang Shichong] besieged Dongdu [Luoyang], General Huang sent Zhiyan to resist them. The Zheng general first planted a spear in the ground and said remotely before the battle, 'Whoever can pull out the spear can fight me.' Zhiyan leaped forward on his horse, slowly挾(xié) the spear with his armpit, and also planted the spear in the ground, telling the other to pull it out. The other shook it repeatedly but could not move it. Then they fought, and he captured him alive. Zhiyan tapped his neck with a knife and said, 'I vow not to kill this neck, but to offer it to the ruler.' In the fourth year of Wude [621 AD], Zhang Zhenzhou pacified the south of Huaihai [now Jiangsu area], and Zhiyan followed him. Before long, Zhiyan escaped and became a monk under Chan Master Baoyue of Mount Wangong in Shuzhou [now Qianshan, Anhui]. General Huang sent people to persuade him to stay, but Zhiyan said, 'I vow to attain Sarva [liberation], I hope you will give me up.' There was an extraordinary monk, more than a zhang [about 10 feet] tall, with a loud voice and majestic appearance, who said to Zhiyan, 'You have been a monk for eighty-one lives, you should be more diligent.' After saying this, he disappeared. Once, a flood was about to submerge the valley where he lived, but Zhiyan sat calmly. Hunters asked him to avoid it, saying not to die in vain. Zhiyan replied, 'I was not born to begin with, how can I fear death?' The flood also receded in time. The hunters awoke and released all the captured animals. From then on, flying and running creatures all gathered around him in groups. Yan Zhuan of Muzhou [now Jiande, Zhejiang], Zhang Chuo of Quzhou [now Quzhou, Zhejiang], Luqiu Yin of Lizhou [now Lishui, Zhejiang], and Li Xun of Weizhou [now Li County, Sichuan], the various prefects visited Zhiyan in the mountains, and seeing the quiet and secluded environment, they all felt desolate. They said to Zhiyan, 'Are you going crazy? Why do you live here?' Zhiyan replied, 'My madness is about to cease, your madness is just beginning. If you are truly not mad, why do you pursue pleasures and seek glory and wealth, but pay no attention to the ultimate truth? Is this not madness? In the world, the only one who is not mad is the Buddha. Bodhisattvas and Sravakas [Arhats] are just steps, not completely free from madness.' Zhenguan [reign of Emperor Taizong of Tang]
觀十七年。還建鄴。請法之侶。數盈百餘。隨機施化。所在不同。多以見聞可驗事。責其信入。或往來白馬寺。后就石頭城癘人坊。吮洗諸癘。又為說法要。以懺宿愆。永徽五年二月二十七日。終於癘坊。顏色不變。支體屈伸如恒。異香充室經旬。壽七十六。
唐玄奘
本名袆。姓陳氏。漢太丘長仲弓后也。其子孫有徙河南者。因為洛之緱氏人。祖康北齊國子博士。父慧。通經術。頎碩而秀。儉節不茍取。兄素早出家。即長捷法師云。美容觀。儀矩瑰整。博學善講說。憐奘窮酷。遂𢹂以教育焉。年十一授維摩法華。目視口誦。不為諸兒恒戲。及兄住持東都凈土寺。時年十五。益專所業。而譽日以進。隋大業末。父去江陵令。歸隱田里。俄兵起饑饉。無所乞貸。乃從兄入蜀。依道基師。受阿毗曇婆沙雜心等論。聞持自然。引用無滯。基每顧而嘆異之。又聽攝論于僧景。皆詣壺奧。兄住益南空慧寺。奘復與俱。已而假緣告別。領成實論于趙之道深師。究雜心攝論于鄴之慧休師。道岳師之俱舍。玄會師之涅槃。一時名匠。莫不賞識。僕射宋公蕭瑀奏。住莊嚴寺。非志也。貞觀三年。春秋之富。且二十九。遂詣闕陳表西邁。其所涉歷。具如彥悰所述傳。既達中天竺。于那爛陀寺。事戒賢師。講瑜伽師地論。為留五
【現代漢語翻譯】 現代漢語譯本：觀自在菩薩在十七歲時，返回建鄴（今南京）。前來請教佛法的同伴，人數超過百餘人。他根據每個人的根器和情況進行教化，所用的方法各不相同。他大多以親眼所見、親耳所聞且可以驗證的事情，來要求人們信服。他有時前往白馬寺，後來又到石頭城的麻風病人居住區。他親自吮吸、清洗麻風病人的瘡口，併爲他們宣講佛法要義，以懺悔他們前世的罪過。永徽五年二月二十七日，觀自在菩薩在麻風病人居住區圓寂。他的容顏沒有改變，肢體屈伸如常。奇異的香氣充滿整個房間，持續了十多天。享年七十六歲。
唐玄奘（Tang Xuanzang）：
本名袆（Hui），姓陳（Chen），是漢代太丘長陳仲弓（Chen Zhonggong）的後代。他的子孫中有遷居河南的，因此成為洛陽緱氏人。祖父陳康（Chen Kang）是北齊的國子博士。父親陳慧（Chen Hui），精通經書，身材高大而俊秀，生活節儉而不茍取。哥哥陳素（Chen Su）早年出家，就是長捷法師（Changjie Fashi）。他容貌俊美，儀態莊重，博學善於講說。他憐憫玄奘生活困苦，於是帶著他一起教育。玄奘十一歲時，就開始學習《維摩經》（Vimalakirti Sutra）和《法華經》（Lotus Sutra），能夠目視口誦，不和那些孩子們一起玩耍。等到哥哥住持東都凈土寺（Jingtu Temple）時，玄奘十五歲，更加專注于學業，名聲也日益增長。隋朝大業末年，父親辭去江陵縣令的職務，歸隱田園。不久，戰亂爆發，發生饑荒，無處乞討，於是跟隨哥哥入蜀，依止道基法師（Daoji Fashi），學習《阿毗曇》（Abhidharma）、《婆沙》（Vibhasa）、《雜心論》（Samuccaya-hrdaya）等論典。他聞持自然，引用流暢。道基法師每次都看著他，感嘆他的奇異之處。他又向僧景法師（Sengjing Fashi）聽講《攝大乘論》（Mahayana-samgraha），都能夠領會其中的精髓。哥哥住在益州南空慧寺（Konghui Temple），玄奘又和他一起前往。不久，玄奘告別哥哥，向趙之道深法師（Zhao Zhidaoshen Fashi）學習《成實論》（Satyasiddhi-sastra），向鄴都的慧休法師（Huixiu Fashi）研究《雜心論》（Samuccaya-hrdaya）和《攝大乘論》（Mahayana-samgraha），向道岳法師（Daoyue Fashi）學習《俱舍論》（Abhidharmakosa），向玄會法師（Xuanhui Fashi）學習《涅槃經》（Nirvana Sutra）。當時的名匠，沒有不賞識他的。僕射宋公蕭瑀（Xiao Yu）上奏，讓玄奘住在莊嚴寺（Zhuangyan Temple）。但這並非玄奘的志向。貞觀三年，玄奘正值壯年，二十九歲，於是前往朝廷上表，請求西行。他所經歷的旅程，都詳細記載在彥悰（Yan Cong）所撰寫的傳記中。到達中天竺（Central India）后，他在那爛陀寺（Nalanda Monastery）師事戒賢論師（Silabhadra），聽講《瑜伽師地論》（Yogacarabhumi-sastra），併爲之停留五年。
【English Translation】 English version: At the age of seventeen, Avalokitesvara returned to Jianye (present-day Nanjing). The companions who came to seek the Dharma numbered over a hundred. He taught and transformed them according to each person's capacity and circumstances, using different methods. He mostly used things that were seen and heard and could be verified to require people to believe. He sometimes went to the White Horse Temple (Baima Temple), and later to the leper colony in Stone City (Shitou Cheng). He personally sucked and washed the sores of lepers, and preached the essentials of the Dharma to them to repent for their past sins. On the twenty-seventh day of the second month of the fifth year of Yonghui, Avalokitesvara passed away in the leper colony. His appearance did not change, and his limbs stretched and flexed as usual. A strange fragrance filled the room for more than ten days. He lived to be seventy-six years old.
Tang Xuanzang:
His original name was Hui, and his surname was Chen. He was a descendant of Chen Zhonggong, the chief of Taiqiu during the Han Dynasty. Some of his descendants moved to Henan, thus becoming people of Goushi in Luoyang. His grandfather, Chen Kang, was a professor at the Imperial Academy of the Northern Qi Dynasty. His father, Chen Hui, was well-versed in the scriptures, tall and handsome, and frugal without being opportunistic. His elder brother, Chen Su, became a monk early in life, and was known as Dharma Master Changjie. He was handsome, dignified, learned, and good at preaching. He pitied Xuanzang's poor life, so he took him in and educated him. At the age of eleven, Xuanzang began to study the Vimalakirti Sutra and the Lotus Sutra, and was able to recite them from memory, not playing with the other children. When his brother became the abbot of Jingtu Temple in Dongdu, Xuanzang was fifteen years old and became more focused on his studies, and his reputation grew day by day. At the end of the Daye era of the Sui Dynasty, his father resigned from his post as magistrate of Jiangling County and retired to the countryside. Soon, war broke out and there was a famine, and there was nowhere to beg for food, so he followed his brother to Sichuan, relying on Dharma Master Daoji, and studied the Abhidharma, Vibhasa, and Samuccaya-hrdaya treatises. He naturally remembered what he heard and quoted fluently. Dharma Master Daoji always looked at him and marveled at his strangeness. He also listened to Dharma Master Sengjing's lectures on the Mahayana-samgraha, and was able to understand the essence of them. His brother lived in Konghui Temple in Yizhou, and Xuanzang went with him again. Soon after, Xuanzang bid farewell to his brother and studied the Satyasiddhi-sastra with Dharma Master Zhao Zhidaoshen, studied the Samuccaya-hrdaya and Mahayana-samgraha with Dharma Master Huixiu of Yedu, studied the Abhidharmakosa with Dharma Master Daoyue, and studied the Nirvana Sutra with Dharma Master Xuanhui. None of the famous masters of the time did not appreciate him. The Minister of Public Works, Xiao Yu,奏奏, requested that Xuanzang live in Zhuangyan Temple. But this was not Xuanzang's ambition. In the third year of Zhenguan, Xuanzang was in his prime, twenty-nine years old, so he went to the court to submit a memorial requesting to travel west. The journey he experienced is recorded in detail in the biography written by Yan Cong. After arriving in Central India, he served under Master Silabhadra at Nalanda Monastery, listened to lectures on the Yogacarabhumi-sastra, and stayed there for five years.
載。乃復遍覽。以盡其勝。而後議還。貞觀十九年正月。至京師。詔安置所獲舍利像夾于弘福寺。且就寺翻譯。時高宗在春宮。構慈恩寺。嚴其母文德皇后冥福。冬十月。詔遷居之。高宗御極。尤加寵渥。俄詔翻經院。置官屬。隨駕游幸。不一其居。總出經論七十三部。一千三百三十卷。麟德元年示滅于洛陽玉華寺。春秋六十有五。
唐道宣
姓錢氏。丹徒人。一云長城人。廣陵太守讓之後。考申陳吏部尚書。母夢月貫懷而娠。又夢梵僧語之曰。汝所娠者。即梁之僧祐。僧祐即南齊之僧護也。宜從出家。崇樹釋教。九歲能文辭。十五歲習諸經律。十六歲出家。依智頵律師。受業日嚴寺。弱冠感舍利現寶函中。隋大業間。從智首律師受具。武德中。仍習律焉。才聽一過。即欲修禪。頵師呵曰。夫適遐自邇。因微知章。修舍有時。功愿須滿。未宜遽去律也。久之乃始習定慧於終南山之仙掌谷。所居乏美飲。或過而指其地曰。此可以井。鑿之。僅深尺餘。而水足用。后因寺之。而號以白泉。俄徙崇義精舍。又徙豐德寺。嘗獨坐。神人告曰。清官村故凈業寺地也。構而居之。可以成道。又筑辟而徙焉。貞觀中。隱於沁部之雲室山中。在終南時。群龍化為男女之形。以禮謁。沙彌或顧盻。起妄念者。龍怒將攫搏之。
【現代漢語翻譯】 現代漢語譯本：於是再次全部瀏覽，以窮盡其中的精妙之處，然後才商議回國。貞觀十九年正月，抵達京師。皇帝下詔將他所獲得的舍利和佛像安放在弘福寺，並且就在寺中進行翻譯工作。當時高宗還在東宮，爲了替他的母親文德皇后祈求冥福，建造了慈恩寺。冬季十月，下詔讓他遷居到慈恩寺。高宗即位后，對他更加寵信優待，不久後下詔設立翻譯經院，設定官屬。玄奘大師跟隨皇帝四處遊歷，居所不定。總共翻譯出經論七十三部，一千三百三十卷。麟德元年，在洛陽玉華寺圓寂，享年六十五歲。
唐 道宣（6世紀到7世紀的中國佛教僧侶）
姓錢，是丹徒人，一說長城人，是廣陵太守錢讓的後代。他的父親錢申擔任吏部尚書。他的母親夢見月亮進入懷中而懷孕，又夢見一位梵僧告訴她說：『你所懷的孩子，就是梁朝的僧祐（指南朝梁代的僧人）。僧祐就是南齊的僧護（指南朝齊代的僧人）。應該讓他出家，弘揚佛法。』道宣九歲就能寫文章，十五歲學習各種經律，十六歲出家，依止智頵律師，在日嚴寺學習。二十歲左右，他感應到舍利出現在寶函中。隋朝大業年間，跟隨智首律師受具足戒。唐朝武德年間，仍然學習戒律。他聽一遍就能理解，並且想要修習禪定。智頵律師告誡他說：『要從近處到遠處，從小處瞭解大的道理。修習舍（梵文：upekṣā，佛教術語，指捨棄一切分別念）是有時節的，功德和願力必須圓滿，不應該立刻離開戒律。』很久以後，他才開始在終南山的仙掌谷修習定慧。他居住的地方缺少好的飲用水，有人路過，指著那塊地方說：『這裡可以打井。』挖井，僅僅挖了一尺多深，水就足夠用了。後來因為寺廟的緣故，就命名為白泉。不久后，他遷居到崇義精舍，又遷居到豐德寺。曾經獨自靜坐，有神人告訴他說：『清官村是以前凈業寺的舊址，在那裡建造寺廟居住，可以成就道業。』於是他建造寺廟並遷居到那裡。貞觀年間，隱居在沁部的雲室山中。在終南山時，群龍化為男女的形狀，以禮來拜謁。沙彌如果回頭看，生起妄念，龍就會發怒，想要抓捕他們。
【English Translation】 English version: Thereupon, he perused them all again to exhaust their excellence, and then discussed returning home. In the first month of the nineteenth year of the Zhenguan era (645 AD), he arrived in the capital. An imperial edict ordered that the relics and images he had obtained be placed in Hongfu Temple, and that he should translate scriptures there. At that time, Emperor Gaozong was still in the Eastern Palace and was constructing Ci'en Temple to pray for the posthumous blessings of his mother, Empress Wende. In the tenth month of winter, an edict ordered him to move there. After Emperor Gaozong ascended the throne, he showed him even greater favor and bestowed many gifts. Soon after, an edict established a translation bureau, appointing officials to it. Xuanzang followed the emperor on his travels, residing in various places. In total, he translated seventy-three scriptures and treatises, comprising one thousand three hundred and thirty volumes. In the first year of the Linde era (664 AD), he passed away at Yuhua Temple in Luoyang, at the age of sixty-five.
Tang Daoxuan (Chinese Buddhist monk from the 6th to 7th century)
His surname was Qian, and he was a native of Dantu, or Changcheng according to one account. He was a descendant of Qian Rang, the governor of Guangling. His father, Qian Shen, served as the Minister of Personnel. His mother dreamed that the moon entered her womb and she became pregnant. She also dreamed of a Brahman monk who told her, 'The child you are carrying is Sengyou (referring to the monk of the Liang Dynasty). Sengyou is Senghu (referring to the monk of the Southern Qi Dynasty). He should renounce the world and promote the teachings of Buddhism.' Daoxuan was able to write at the age of nine, and at fifteen he studied various sutras and vinayas. At sixteen, he renounced the world and relied on Vinaya Master Zhiyun, studying at Riyang Temple. Around the age of twenty, he sensed that relics appeared in a treasure box. During the Daye era of the Sui Dynasty, he received the full precepts from Vinaya Master Zhishou. During the Wude era of the Tang Dynasty, he continued to study the precepts. He could understand after hearing something once and wanted to practice Chan (Zen) meditation. Master Zhiyun cautioned him, 'One should proceed from the near to the far, and understand the great from the small. The practice of upekṣā (equanimity) has its time, and merit and vows must be fulfilled. You should not leave the Vinaya immediately.' After a long time, he began to practice Samatha-vipassana (calm and insight) in the Xianzhang Valley of Zhongnan Mountain. The place where he lived lacked good drinking water. Someone passed by and pointed to the ground, saying, 'A well can be dug here.' Digging the well, it was only a little over a foot deep, and the water was sufficient. Later, because of the temple, it was named White Spring. Soon after, he moved to Chongyi Hermitage, and then to Fengde Temple. Once, while sitting alone in meditation, a divine being told him, 'Qingguan Village is the old site of Jingye Temple. Building a temple and living there will allow you to achieve the Way.' So he built a temple and moved there. During the Zhenguan era, he lived in seclusion in the Yunshi Mountain of Qinbu. While in Zhongnan Mountain, a group of dragons transformed into male and female forms and paid homage with courtesy. If the novices looked back and had deluded thoughts, the dragons would become angry and try to seize them.
尋悔吐毒井中。及去戒宣。且勿汲。乃封閉至今云。時處士孫思邈。與宣游林下密甚。會天早。西域僧請于朝。結壇祈雨昆明池上。昆明池水。日縮數尺。宣夜方行道。忽有老人。狀頗倉卒。前拜曰。弟子昆明池龍也。無雨蓋天數。初非弟子所敢為。今胡僧將取弟子所守之寶。而欺天子以祈雨。是使弟子。命在旦夕。惟和尚慈悲加護。宣曰。胡僧雖貪。而殺吾類也。豈相扼哉。孫先生仁者。汝往求救。庶幾其憐汝而救矣。老人扣思邈。如宣指。思邈曰。吾聞昆明池龍宮。有神方三十首。能以予我。當汝救也。老人曰。此帝命不許輒傳。事急矣。固何所吝。頃之方至。思邈謂老人曰。汝還無懼。自爾池水大漲。竟數日溢岸。
若其他有送異華。而久不變香色者。有送季孟梨柰果。而味異世間者。有送物一包曰棘林香者。至於築壇。而長眉之僧談論。足跌而年少之士扶持。傳祇桓圖經。致佛牙舍利。天童左右給侍。天人往來議論。其顯化冥感可思議哉。西明寺成。充上座。與三藏奘公翻譯。例送舍利。建塔扶風無憂王寺。皆奉詔。撰法門文記。廣弘明集。續高僧傳。三寶錄。羯磨戒疏。行事鈔。義鈔等。二百二十餘卷。干封二年十月三日。安坐而化。壽七十二。臘五十二。窆于壇谷石室。宣平生三衣皆苧。一食唯菽
【現代漢語翻譯】 現代漢語譯本：在尋悔吐毒井中，以及去除戒條宣講的地方，不要從井中取水。因此，這口井就被封閉至今。當時，隱士孫思邈與道宣（Daoxuan）在林下交往甚密。適逢天旱，有西域僧人請求朝廷在昆明池上設壇祈雨。昆明池的水位每天下降數尺。道宣夜晚正在做法事，忽然有一位老人，神色頗為倉促，上前拜見說：『弟子是昆明池的龍。沒有下雨是天數，本來不是弟子敢為的。現在胡僧將要奪取弟子所守護的寶物，並且欺騙天子來祈雨，這使得弟子的性命危在旦夕。唯有和尚慈悲加護。』道宣說：『胡僧雖然貪婪，但也是殺害我的同類啊，豈能互相殘害呢？孫先生是仁者，你前往求救，或許他會憐憫你而救你。』老人按照道宣的指示去拜見孫思邈。孫思邈說：『我聽說昆明池龍宮有神方三十首，如果能給我，我就救你。』老人說：『這是帝命，不允許擅自傳授。但事態緊急，又有什麼可吝惜的呢？』不久，藥方就送到了。孫思邈告訴老人說：『你回去不用害怕。』從此以後，池水大漲，竟然連續幾天溢出堤岸。 如果還有其他人送來奇異的花朵，而花朵能夠長久保持香氣和顏色不變；有人送來當季的梨、柰等水果，而味道與世間的水果不同；有人送來一包東西，說是棘林香。至於建造佛壇，有長眉的僧人談論佛法，有年輕的士人攙扶；傳播祇桓（Jihuan）的圖經，帶來佛牙舍利（Foya Sheli）；天童（Tiantong）在左右侍奉，天人在往來議論。這些顯現的神蹟和冥冥中的感應，真是不可思議啊。西明寺（Ximing Temple）建成后，道宣擔任上座，與三藏奘公（Sanzang Zang Gong）一起翻譯佛經，按照慣例送入舍利（Sheli）。在扶風無憂王寺（Fufeng Wuyou Wang Temple）建造佛塔，都是奉詔進行的。撰寫法門文記（Famen Wenji）、廣弘明集（Guang Hongming Ji）、續高僧傳（Xu Gaoseng Zhuan）、三寶錄（Sanbao Lu）、羯磨戒疏（Karma Jie Shu）、行事鈔（Xingshi Chao）、義鈔（Yi Chao）等，共二百二十餘卷。干封二年十月初三，道宣安詳坐化，享年七十二歲，僧臘五十二年。安葬在壇谷石室。道宣平生所穿的三衣都是苧麻製成，一日只吃豆類食物。
【English Translation】 English version: In the Seeking Repentance and Spitting Poison Well, and at the place where the precepts were removed and proclaimed, do not draw water from the well. Therefore, this well has been sealed until now. At that time, the recluse Sun Simiao was very close to Daoxuan in the forest. It happened that there was a drought, and a monk from the Western Regions requested the court to set up an altar on Kunming Pond to pray for rain. The water level of Kunming Pond dropped several feet every day. Daoxuan was performing rituals at night when suddenly an old man, looking rather flustered, came forward and bowed, saying, 'This disciple is the dragon of Kunming Pond. The absence of rain is due to the will of Heaven, and it was not something this disciple dared to do. Now the barbarian monk is going to seize the treasure that this disciple guards and deceive the emperor to pray for rain, which puts this disciple's life in danger. Only the venerable monk can have compassion and protect me.' Daoxuan said, 'Although the barbarian monk is greedy, he is also killing my kind, how can we harm each other? Mr. Sun is a benevolent man, go and seek his help, perhaps he will have pity on you and save you.' The old man went to see Sun Simiao as Daoxuan instructed. Sun Simiao said, 'I heard that the dragon palace of Kunming Pond has thirty divine prescriptions. If you can give them to me, I will save you.' The old man said, 'This is an imperial order, and it is not allowed to be transmitted without authorization. But the situation is urgent, what is there to be stingy about?' Soon, the prescriptions were delivered. Sun Simiao told the old man, 'Go back and don't be afraid.' From then on, the pond water rose sharply, and it overflowed the banks for several days. If there are others who send strange flowers, and the flowers can maintain their fragrance and color for a long time; if someone sends seasonal pears, nais, and other fruits, and the taste is different from the fruits of the world; if someone sends a package of things, saying it is Jilin Xiang (Jilin Fragrance). As for building Buddhist altars, there are long-browed monks discussing the Dharma, and young scholars supporting them; spreading the Jihuan (Jihuan) Sutra, bringing Foya Sheli (Buddha Tooth Relic); Tiantong (Tiantong) serving on the left and right, and heavenly beings coming and going to discuss. These manifested miracles and unseen responses are truly incredible. After Ximing Temple (Ximing Temple) was completed, Daoxuan served as the chief seat, and translated Buddhist scriptures with Sanzang Zang Gong (Tripitaka Master Zang Gong), and sent Sheli (Relics) according to custom. Building a pagoda at Fufeng Wuyou Wang Temple (Fufeng Wuyou Wang Temple) was all done by imperial decree. He wrote Famen Wenji (Famen Literary Records), Guang Hongming Ji (Extensive Collection of Essays on the Propagation of Light), Xu Gaoseng Zhuan (Continued Biographies of Eminent Monks), Sanbao Lu (Record of the Three Jewels), Karma Jie Shu (Commentary on the Karma Precepts), Xingshi Chao (Transcriptions on Conduct), Yi Chao (Transcriptions on Meaning), etc., totaling more than two hundred and twenty volumes. On the third day of the tenth month of the second year of Qianfeng, Daoxuan passed away peacefully in a seated position, at the age of seventy-two, with fifty-two years of monastic life. He was buried in the stone chamber of Tangu. Daoxuan's three robes in his life were all made of ramie, and he only ate beans for one meal a day.
。杖錫以行。敷具而坐。三果梵僧贊曰。自佛滅后。像法住世。行毗尼者。唯師一人而已。咸通十年。詔謚澄照。塔號凈光。
唐弘忍
姓周氏。蘄之黃梅人。生而秀異。識者以為其相之不及佛者七種。法當荷負宗乘。紹隆統寄。初東山有苦行僧。以栽松自業。人漫以栽松道者目之。老且死。尋扣方丈決別。信禪師則迎笑曰。汝去耶。吾以祖位待汝。汝其再來也。道者許諾。俄而周氏女子未嫁。而產一男。周氏之居近濁港。即遣婢遠棄所產水中。再棄再弗溺。顧呱呱溯浮抵岸下。不得已而收舉以歸。父兄怒。必詰其所從來。女子則曰。昨兒偶出遊。見衲衣蓬首者。挹兒求托宿。兒愧敢莫應。其人忽隱去。不可軌跡。久之覺身重。余不敢有他也。父兄終不信而諱之。竟棰逐女子。遂與所產俱逃匿。然所產亦易育。甫七歲。𢹂以行丐。遇信禪師于道。而問其姓。答曰。姓則有。非常姓也。曰何姓。曰姓空。禪師於是以宿緣。而從其母乞為弟子。既剃落進具。仍受璨大師衣盔之傳。而轉授慧能。且說偈。以正統緒。其偈曰。有情來下種。因地果還生。無情既無種。無地亦無生。上元二年十月二十三日。終於東山雙峰寺。壽七十四。瘞全身。而塔其上。代宗朝追諡大滿。塔號法雨。
唐慧明
陳氏。
【現代漢語翻譯】 現代漢語譯本 拄著錫杖行走，鋪開坐具而坐。三果位的梵僧讚歎說：『自從佛陀滅度后，像法住世期間，奉行毗尼（Vinaya，戒律）的，只有這位法師一人而已。』咸通十年，朝廷下詔賜謚號為『澄照』，塔號為『凈光』。
唐朝的弘忍（Hongren）
姓周，是蘄州黃梅人。他生來就非常秀異，有相面的人認為他的相貌只有七種地方比不上佛。預示著他應當承擔佛法宗門的重任，繼承和發揚光大。當初東山有一位苦行僧，以栽種松樹為自己的事業，人們隨便地稱他為『栽松道者』。他年老將死的時候，去方丈室告別。信禪師笑著迎接他說：『你要走了嗎？我把祖師的位置留給你，你還會再來的。』道者答應了。不久，周家的女子未婚卻懷孕生了一個男孩。周家住在靠近濁港的地方，就派婢女遠遠地把生下的孩子丟棄在水中。丟棄了兩次，都沒有淹死。回頭看那孩子還在水邊呱呱地叫著，逆流而上漂到岸邊。不得已只好撿起來帶回家。父親和兄長很生氣，一定要追問孩子的來歷。女子就說：『昨天我偶爾出去遊玩，看見一個穿著破舊僧衣、頭髮蓬亂的人，抱著孩子請求借宿。我感到慚愧，不敢答應。那人忽然隱去了，找不到軌跡。過了很久，我才覺得身體沉重，其他的我什麼也不知道。』父親和兄長始終不相信，但又覺得這件事很丟臉，最終鞭打併驅逐了女子，讓她帶著孩子一起逃走躲藏。然而這孩子也很容易養活，剛滿七歲，就帶著他沿路乞討。在路上遇到了信禪師，禪師問他姓什麼。他回答說：『姓是有的，但不是普通的姓。』禪師問是什麼姓。他說：『姓空。』禪師於是因為前世的因緣，而向他的母親乞求收他為弟子。剃度后，接受了具足戒，仍然接受了璨大師的衣缽傳承，並轉授給慧能（Huineng），並且說了偈語，以確立正統的傳承。他的偈語是：『有情來下種，因地果還生。無情既無種，無地亦無生。』上元二年十月二十三日，在東山雙峰寺圓寂，享年七十四歲。全身入葬，並在上面建塔。代宗朝追諡為『大滿』，塔號為『法雨』。
唐朝的慧明（Huiming）
姓陳。
【English Translation】 English version He walked with a staff and sat on a mat. A third-fruit Arhat (Srota-apanna, one who has entered the stream) praised him, saying, 'Since the Buddha's Parinirvana (death), during the Dharma-image age, only this master upholds the Vinaya (discipline).' In the tenth year of Xiantong, the imperial court issued an edict posthumously granting him the title 'Chengzhao,' and the pagoda was named 'Jingguang'.
Tang Dynasty: Hongren
His surname was Zhou, and he was from Huangmei in Qizhou. He was born with extraordinary features. Those who knew physiognomy believed that only seven aspects of his appearance were inferior to the Buddha's. It was predicted that he would bear the responsibility of the Dharma lineage and inherit and promote the tradition. Initially, there was an ascetic monk in Dongshan who made planting pine trees his occupation. People casually referred to him as the 'Pine-Planting Daoist.' When he was old and about to die, he went to the abbot's room to bid farewell. Chan Master Xin (Daman Hongren) greeted him with a smile and said, 'Are you leaving? I am reserving the position of patriarch for you. You will come again.' The Daoist agreed. Soon after, a woman of the Zhou family became pregnant and gave birth to a boy without being married. The Zhou family lived near Zhuogang, so they sent a maid to abandon the newborn in the water far away. They tried to drown him twice, but he did not drown. Looking back, they saw the baby crying by the water's edge, floating upstream to the shore. They had no choice but to pick him up and take him home. The father and brothers were angry and insisted on knowing where the child came from. The woman said, 'Yesterday, I went out for a walk and saw a person wearing tattered monastic robes with disheveled hair, holding a child and asking for lodging. I felt ashamed and dared not agree. The person suddenly disappeared, and I could not find him. After a long time, I felt heavy, and I know nothing else.' The father and brothers did not believe her but felt ashamed of the matter. Eventually, they whipped and drove the woman away, forcing her to flee and hide with the child. However, the child was easy to raise. When he was just seven years old, she took him begging along the road. They met Chan Master Xin on the road, and the master asked him his surname. He replied, 'I have a surname, but it is not a common surname.' The master asked what his surname was. He said, 'My surname is Empty.' Chan Master Xin, because of his past life's affinity, begged his mother to accept him as a disciple. After tonsuring him and receiving the complete precepts, he still received the robe and bowl transmission from Master Can (Sengcan), and passed it on to Huineng. He also spoke a verse to establish the orthodox lineage. His verse was: 'Sentient beings come to plant seeds, from the ground, fruits are born again. Insentient beings have no seeds, and no ground for birth.' On the twenty-third day of the tenth month of the second year of Shangyuan, he passed away at Shuangfeng Temple in Dongshan, at the age of seventy-four. His whole body was buried, and a pagoda was built on top. During the reign of Emperor Daizong, he was posthumously granted the title 'Daman,' and the pagoda was named 'Fayu'.
Tang Dynasty: Huiming
His surname was Chen.
鄱陽人。宣帝諸孫也。幼依永昌寺剃落。即趨蘄之東山法席。日夕參扣。久之未有得也。咸亨間。能大師方以居士事舂碓。秀公居第一座。眾皆屬。意謂。衣盔所傳必無他。既而乃密付居士。於是眾恥之。遂躡跡追及於大庾嶺。獨明最先見居士。居士遽擲衣盔石上曰。此以表信。可爭邪。聽自持去。明素號勇力者。再三拈不能動。因謂能曰。我來為法。不為此也。惟居士幸教之。士曰。不思善不思惡。正恁么時。阿那個是明上座本來面目。明當下大悟。遍體汗流。涕泣而禮曰。上來密語密意外。還更有不。士曰我今為汝說者。非密也。汝若返照。密卻在汝邊。將別。又問曰。某宜何之。士曰。逢袁可止。遇蒙當居。明退而紿其眾曰遠矣。徒取倦苶耳。曾奚益。俄易其名之慧。為道。以避能名。後果住袁之蒙頂山。
唐慧能
姓盧氏。南海新興人也。其先出范陽。父行瑫始官中朝。武德中以譖左遷。為州司馬。貞觀十二年戊戌。生能于官舍。未幾而父喪母寡。貧甚。能於民間日售薪。共甘旨。一日聞旅館有客誦經。至應無所住而生其心之語而寤。固。問客此何經。曰金剛般若經也。又問何從得之。曰得之蘄州黃梅馮茂山忍大師所。大師且以為誦此經即當見性成佛。能曰我志欲見大師。然以母累。柰何。時一
客又以白金十兩。俾安家而趣使往。咸亨中。道過韶陽。信士劉志略。延以恩禮。志略之姑尼也。方讀涅槃。問疑義。能為解析。因問字。曰不識也。尼怪而詰其故。則曰諸佛妙義。不墮文字。尼歎服。呼為行者而稱之鄉里間。眾遂筑辟寶林舊寺。請居之。以便趨向。能唸曰。吾以求師至是。遽以自安可乎。明日往依樂昌縣之智遠禪師于西石窟。遠尤加器重。曰必蚤獲印證於蘄。而後轉以見教也。至蘄。忍師問。來何自。曰自嶺南。曰何求。曰求作佛。曰嶺南人無佛性。曰人有南北。佛性豈爾。乃服役。至懸石腰間踏舂碓。以效勤苦。先是神秀上座奉忍命。書偈于壁。以著己見解。能亦倩客。夜書一偈其旁。忍見之。陰召而傳其所受之衣缽。曰自吾先師。以此表信。今妄庸者。莫不覬覦。故其所在之地。命若懸絲焉。汝其亟逝。無滯此也。於是逃於四會懷集之間。久之南海法性寺印宗法師。以風幡之辨。求見所受衣缽。而為之落髮。從智光律師。登壇受具。其壇蓋宋三藏求那䟦摩筑者。記云。後有肉身菩薩。於此得戒。梁三藏真諦。又手植菩提樹于壇側。記云。后一百二十年。有大士。於此說無上乘法。上元中。忍大師示寂于蘄之東山。能懸知之曰。吾師其真歸矣。既而訃至。徙居寶林寺。刺史韋璩以大梵寺迎焉。力
辭入曹溪。由是天下心學之士。歸曹溪。而武后中宗。以神秀禪師奏舉。婁降璽書。詔赴闕。繼遣中官薛簡敦致。皆謝疾不起。后賜磨衲袈裟一。缽一。編珠織成經巾一。綠質紅暈華綿巾一。帛五百匹供養。舍新興宅為寺。請額國恩。神龍三年。詔韶州繕治其寺。務盡壯麗。易賜其額法泉。延和元年。預命弟子。建塔於法泉寺。先天二年。八月三日。歸而唱滅。春秋七十六。十一月反葬曹溪。憲宗追諡大鑒。塔曰元和正真。宋太平興國三年。詔易曹溪法泉寺為南華寺。
唐神會
姓高。襄陽人。資性惇明。年方幼學。即事郡之國昌寺顯元法師出家。受經具戒特異群類。時能禪師。弘唱心法于嶺表。會聞而樂之。竟往無復沮。及見。問會曰。從何所來。曰無所從來。曰如是則汝且歸去。曰亦無所歸。曰太茫茫生。曰身現在路。曰猶未到在。曰曾不滯留。於是居曹溪者數載。開元八年。詔配南陽龍興寺。后復開導洛陽。而南宗之指。始盛于天下。先是兩京之間。皆神秀化地也。而普寂又秀之嗣。世謂之北宗。逮會而普寂之門絕人跡。則南北之宗。各樹黨矣。因而是非相攻。譭譽交起。天寶初。御史盧奕奏。會聚眾圖不軌。詔辨對。卒無他。徙均州。二年。又徙荊州之開元寺般若院。十四年。范陽節度使安祿山
【現代漢語翻譯】 現代漢語譯本：慧能離開曹溪。從此，天下研究心學的人都歸向曹溪。而武則天和中宗，因為神秀禪師的推薦，多次降下詔書，詔令慧能前往京城。又接連派遣中官薛簡誠懇地邀請，慧能都以生病為由推辭不去。後來，皇帝賜予磨衲袈裟一件，缽一個，用珍珠編織成的經巾一條，綠底紅暈的華麗綿巾一條，以及絹帛五百匹作為供養。朝廷將新興的宅邸改為寺廟，請求賜予『國恩』的匾額。神龍三年，皇帝下詔韶州修繕寺廟，務必做到壯麗。改賜寺廟匾額為『法泉』。延和元年，慧能預先命令弟子在法泉寺建造塔。先天二年八月初三，慧能圓寂。享年七十六歲。十一月，將遺體運回曹溪安葬。憲宗追諡慧能為大鑒禪師，塔名為元和正真。宋太平興國三年，下詔將曹溪法泉寺改為南華寺。
唐朝神會（Shenhui，人名）
姓高，是襄陽人。他天資聰慧，年幼時就在郡里的國昌寺跟隨顯元法師出家。受經持戒，與衆不同。當時，六祖慧能（Neng Chan Shi）在嶺南一帶弘揚心法，神會聽聞后非常嚮往，最終前往，沒有再返回。見到慧能后，慧能問他：『你從哪裡來？』神會回答：『我無所從來。』慧能說：『如果是這樣，那你先回去吧。』神會說：『我也無所歸。』慧能說：『太茫然了。』神會說：『身現在路上。』慧能說：『還沒到呢。』神會說：『我從不滯留。』於是，神會在曹溪住了幾年。開元八年，皇帝下詔將他安置在南陽龍興寺。後來，他又在洛陽開導眾人，南宗的禪法才開始在天下盛行。在此之前，兩京一帶都是神秀（Shenxiu）的教化之地。而普寂（Puji）又是神秀的繼承人，世人稱之為北宗。等到神會興起，普寂的門下就幾乎沒有人了。於是，南北兩宗各自結成黨派。因此，互相攻擊是非，譭謗讚譽交織而起。天寶初年，御史盧奕上奏說，神會聚眾圖謀不軌。皇帝下詔讓他辯解，最終沒有發現其他問題，於是將他遷往均州。天寶二年，又將他遷往荊州的開元寺般若院。天寶十四年，范陽節度使安祿山（An Lushan）...
【English Translation】 English version: Huineng (Huineng, Sixth Patriarch of Zen Buddhism) departed from Caoxi. From then on, scholars of mind-study throughout the land turned to Caoxi. Empress Wu Zetian and Emperor Zhongzong, due to the recommendation of Chan Master Shenxiu (Shenxiu, a prominent Zen monk), repeatedly issued imperial edicts, summoning Huineng to the capital. They successively sent the court official Xue Jian to earnestly invite him, but Huineng declined on the grounds of illness. Later, the emperor bestowed a worn-out kasaya (monk's robe), a bowl, a scripture scarf woven with pearls, a green-based, red-tinged ornate cotton scarf, and five hundred bolts of silk as offerings. The court converted the newly built residence into a temple, requesting the plaque 'Guoen' (National Grace). In the third year of Shenlong, the emperor decreed that Shaozhou should renovate the temple, ensuring it was magnificent. The temple's plaque was changed to 'Faquan' (Law Spring). In the first year of Yanhe, Huineng instructed his disciples to build a pagoda at Faquan Temple. On the third day of the eighth month of the second year of Xiantian, Huineng passed away. He was seventy-six years old. In November, his remains were transported back to Caoxi for burial. Emperor Xianzong posthumously honored Huineng as Dajian (Great Mirror), and the pagoda was named Yuanhe Zhengzhen (Yuanhe Correct Truth). In the third year of the Taiping Xingguo era of the Song Dynasty, an edict was issued to change Caoxi Faquan Temple to Nanhua Temple.
Tang Dynasty Shenhui (Shenhui, a Zen Buddhist monk)
His surname was Gao, and he was from Xiangyang. He was naturally intelligent, and at a young age, he became a monk at Guochang Temple in the prefecture, following Dharma Master Xianyuan. He received scriptures and observed precepts, distinguishing himself from others. At that time, the Sixth Patriarch Huineng (Neng Chan Shi) was propagating the Dharma of Mind in the Lingnan region. Shenhui heard of it and yearned for it, eventually going there and not returning. Upon meeting Huineng, Huineng asked him: 'Where do you come from?' Shenhui replied: 'I come from nowhere.' Huineng said: 'If that is so, then you should go back.' Shenhui said: 'I also have nowhere to return to.' Huineng said: 'Too vast and boundless.' Shenhui said: 'The body is now on the road.' Huineng said: 'Still not there yet.' Shenhui said: 'I never linger.' Thus, Shenhui stayed in Caoxi for several years. In the eighth year of Kaiyuan, the emperor issued an edict to place him at Longxing Temple in Nanyang. Later, he enlightened people in Luoyang, and the Southern School of Zen began to flourish throughout the land. Before this, the areas around the two capitals were all the domain of Shenxiu's (Shenxiu, a prominent Zen monk) teachings. And Puji (Puji, a Zen monk) was Shenxiu's successor, whom the world called the Northern School. When Shenhui arose, there were almost no people under Puji's tutelage. Thus, the Northern and Southern Schools each formed factions. Therefore, they attacked each other with right and wrong, and praise and slander arose together. In the early years of Tianbao, the censor Lu Yi reported that Shenhui was gathering crowds to plot rebellion. The emperor issued an edict for him to defend himself, and ultimately no other problems were found, so he was transferred to Junzhou. In the second year of Tianbao, he was again transferred to the Prajna Courtyard of Kaiyuan Temple in Jingzhou. In the fourteenth year of Tianbao, An Lushan (An Lushan, a military governor)...
反。舉兵內向。陷兩京。車駕幸蜀。詔郭子儀。以天下副帥討祿山。時大農空乏。軍興絕資費。右僕射裴冕䇿以為。凡所在郡府。宜置戒壇度僧。而收其施利。以給國用。會由是獲主洛陽事。其所輸入尤多。肅宗朝婁入內廷供養。詔將作大匠。造禪宇于荷澤。上元元年五月十三日。與門人囑別。俄避席望空頂禮。歸方丈。是夕卒。壽九十三。建塔葬洛陽之寶應寺。謚真宗。塔號般若。
唐本凈
姓張氏。東平人。少究空寂學。節操尤孤特。造曹溪見能禪師。平日疑滯。為之釋然。開元初。遁居南嶽司空山。踐履弗易測識。而跡亦未嘗混朝市。天寶中。內侍楊光庭。因採藥見之。問曰。弟子性識昏昧。未審佛之與道。其義云何。凈曰。若欲求佛。即心是佛。若欲求道。無心是道。問曰。云何即心是佛。凈曰。佛因心悟。心以佛彰。若悟無心。佛亦無有。問曰。云何無心是道。凈曰。道本無心。無心是道。若了無心。無心即道。光庭作禮信受。既回闕。具以山中問答奏聞。上敕光庭。詔凈至京師。仍先館置於白蓮亭。趣召兩街三學諸德。及太平寺遠法師等。舉揚佛法。上臨聽。是日凈升高座。酬挹來問。在彼者常不足。在我者常有餘。雍容和緩。舉措自然。眾歎服。上元二年五月歸寂。壽九十五。謚大曉禪師
【現代漢語翻譯】 現代漢語譯本：叛亂爆發，叛軍揮師內向，攻陷兩京（長安、洛陽）。皇帝車駕逃往蜀地。朝廷下詔郭子儀，以天下副元帥的身份討伐安祿山。當時國家財政空虛，軍費開支匱乏。右僕射裴冕獻計，認為應該在各郡府設定戒壇，度化僧侶，收取他們的佈施，用來供給國家使用。後來郭子儀因此得以收復洛陽，所輸入的資金尤其多。肅宗時期，荷澤神會屢次進入內廷供養。皇帝下詔將作大匠，在荷澤建造禪宇。上元元年五月十三日，神會與門人囑咐告別，隨即避開座位，向天空頂禮膜拜，回到方丈。當晚圓寂，享年九十三歲。建塔安葬于洛陽的寶應寺，謚號真宗，塔號般若。
唐 本凈（Tang Benjing）
姓張，是東平人。年輕時就深入研究空寂之學，節操尤其孤高特立。前往曹溪拜見慧能禪師（Huineng），平日裡疑惑不解的地方，因此豁然開朗。開元初年，隱居於南嶽司空山。他的行為難以預測，但他的足跡也從未混跡于朝廷和市場。天寶年間，內侍楊光庭因為採藥而見到他，問道：『弟子我性識昏昧，不知佛和道，它們的意義是什麼？』本凈回答說：『如果想要尋求佛，即心是佛；如果想要尋求道，無心是道。』楊光庭問道：『怎麼說即心是佛呢？』本凈回答說：『佛因心而覺悟，心因佛而彰顯。如果覺悟到無心，佛也不存在。』楊光庭問道：『怎麼說無心是道呢？』本凈回答說：『道本來就是無心的，無心就是道。如果瞭解了無心，無心就是道。』楊光庭行禮信受。回到朝廷后，將山中的問答全部奏明皇上。皇上下令楊光庭，詔令本凈前往京師，先安置在白蓮亭。催促召集兩街三學的諸位高僧，以及太平寺的遠法師等人，弘揚佛法。皇上親自臨聽。當天，本凈升上高座，應對來訪者的提問，對於他們來說常常感到不足，對於我來說常常感到有餘。雍容和緩，舉止自然。眾人都歎服。上元二年五月圓寂，享年九十五歲，謚號大曉禪師。
【English Translation】 English version: The rebellion broke out, and the rebel army marched inward, capturing the two capitals (Chang'an and Luoyang). The emperor fled to Shu. The court issued an edict to Guo Ziyi, appointing him as the deputy commander-in-chief to suppress An Lushan. At that time, the national treasury was empty, and military expenditures were scarce. Pei Mian, the Right Vice Minister, suggested that ordination platforms should be established in various prefectures to ordain monks and collect their donations to supply the country's needs. Later, Guo Ziyi was able to recover Luoyang because of this, and the funds brought in were especially large. During the reign of Emperor Suzong, Heze Shenhui repeatedly entered the inner court for offerings. The emperor ordered the master craftsman to build a Chan temple in Heze. On the thirteenth day of the fifth month of the first year of the Shangyuan era, Shenhui bid farewell to his disciples, then avoided the seat, prostrated and paid homage to the sky, and returned to his abbot's room. He passed away that evening at the age of ninety-three. A pagoda was built to bury him in Baoying Temple in Luoyang, with the posthumous title of True Ancestor and the pagoda named Prajna.
Tang Benjing
His surname was Zhang, and he was from Dongping. In his youth, he deeply studied the doctrine of emptiness and tranquility, and his integrity was particularly lofty and independent. He went to Caoxi to see Zen Master Huineng, and the doubts he had in his daily life were thus resolved. At the beginning of the Kaiyuan era, he lived in seclusion on Mount Sikong in Nanyue. His actions were difficult to predict, but his footprints never mingled with the court and the market. During the Tianbao era, the eunuch Yang Guangting saw him while collecting herbs and asked, 'This disciple's nature and knowledge are dim and ignorant. I don't know what the meaning of Buddha and Dao is.' Benjing replied, 'If you want to seek the Buddha, the mind is the Buddha; if you want to seek the Dao, no-mind is the Dao.' Yang Guangting asked, 'How is it that the mind is the Buddha?' Benjing replied, 'The Buddha is enlightened by the mind, and the mind is manifested by the Buddha. If you realize no-mind, the Buddha also does not exist.' Yang Guangting asked, 'How is it that no-mind is the Dao?' Benjing replied, 'The Dao is originally no-mind, and no-mind is the Dao. If you understand no-mind, no-mind is the Dao.' Yang Guangting bowed and accepted it with faith. After returning to the court, he reported all the questions and answers in the mountains to the emperor. The emperor ordered Yang Guangting to summon Benjing to the capital and first place him in the White Lotus Pavilion. He urged the summoning of all the eminent monks from the two streets and three schools, as well as Dharma Master Yuan from Taiping Temple, to promote the Buddha Dharma. The emperor personally listened. On that day, Benjing ascended the high seat and responded to the questions of the visitors. They often felt insufficient, while I often felt abundant. He was graceful and gentle, and his demeanor was natural. Everyone admired him. He passed away in the fifth month of the second year of the Shangyuan era at the age of ninety-five, with the posthumous title of Great Enlightenment Zen Master.
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唐智威
姓陳氏。江寧人。幼岐嶷。不好戲弄。常以靜嘿自持。見者以為異。無何一日忽失所在。遍求之則已往依天保寺統法師出家矣。統尤愛之。使日誦大乘經。年十二。以國恩獲剃落。因𨽻幽巖寺。從持禪師。諮詢禪理。而卒為持嗣。持於是退居延祚寺。而使之專匡導焉。受利益者。蓋不可勝數。有慧忠者。目為法器。威嘗以偈示之曰。莫繫念。念成生死河。輪迴六趣海。無念出長波。忠以偈答曰。念想由來幻。性自無終始。若得此中意。長波當自止。威知其了悟。乃付以山門。遂隨緣化導。以開元十年二月十八日終。遺言遷尸中林。施飛走。弟子玄挺等。不敢違。春秋七十七。始威行頭陀。夜遇三虎。無所懼。旦曉虎隨門外。若侍衛者。麾之去。然後去。威所在。每有二兔一犬戲庭際。此又其慈悲化物之徴歟。
唐窺基
字洪道。姓尉。遲氏裔。出拓拔魏之尉遲部。今為京兆人。祖羅迦。隋代州西鎮將。考宗左金吾將軍。松州都督。江由縣開國公。其鄂國公恭則諸父也。母裴氏夢吞月輪而孕。及生與群兒異。其自序云。九歲丁內艱。漸疏浮俗。至年十七。遂預緇林。師事玄奘法師。學五天竺語。始住廣福寺。尋遷大慈恩寺。明敏絕人。其犍度䟦渠。過目即憶。年二十五。詔入譯館
【現代漢語翻譯】 現代漢語譯本：
唐代智威禪師
俗姓陳，是江寧人。小時候就顯得聰慧過人，不喜歡嬉戲玩鬧，常常以安靜沉默來約束自己，見到他的人都覺得很奇異。不知過了多久，有一天忽然不見了他的蹤影，四處尋找，才知道他已經去依附天保寺的統法師出家了。統法師特別喜愛他，讓他每天誦讀大乘經典。十二歲時，因為國家的恩典而得以剃度，於是隸屬於幽巖寺，跟隨持禪師，請教禪宗的道理，最終成為持禪師的嗣法弟子。持禪師於是退居延祚寺，而讓他專門負責引導教化，受到他利益的人，實在是數不勝數。有個叫慧忠的人，智威禪師認為他是可造就的法器。智威禪師曾經用偈語開示他說：『不要繫念，繫念就會成為生死的河流，在六道輪迴的苦海中沉淪，沒有念頭才能脫離這無盡的波浪。』慧忠用偈語回答說：『念想本來就是虛幻的，自性本來就沒有終結和開始。如果領悟了這其中的意義，無盡的波浪自然就會停止。』智威禪師知道他已經了悟，於是把山門交給他，讓他隨順因緣去教化引導。在開元十年二月十八日圓寂。遺言說把屍體移到中林，佈施給飛禽走獸。弟子玄挺等人，不敢違揹他的遺願。享年七十七歲。當初智威禪師行頭陀行時，夜晚遇到三隻老虎，毫不畏懼。天亮時，老虎跟隨著來到門外，好像侍衛一樣。智威禪師揮手讓它們離開，然後老虎才離開。智威禪師所居住的地方，常常有兩隻兔子和一隻狗在庭院裡嬉戲。這又是他慈悲教化萬物的徵兆啊。
唐代窺基法師
字洪道，姓尉遲，是尉遲氏的後裔，出自拓拔魏的尉遲部，現在是京兆人。祖父羅迦，是隋代的代州西鎮將。父親宗，是左金吾將軍、松州都督、江由縣開國公。他的鄂國公恭是他的叔伯。母親裴氏夢見吞下月輪而懷孕。出生后就與其他的孩子不同。他自己在序文中說：『九歲時遭遇母親去世，逐漸疏遠浮華的世俗。到十七歲時，於是進入僧團。』師從玄奘法師，學習五天竺的語言。開始住在廣福寺，不久遷到大慈恩寺。聰明敏捷超過常人，他閱讀《犍度䟦渠》，看過一遍就能記住。二十五歲時，奉詔進入譯經館。
【English Translation】 English version:
Tang Dynasty: Chan Master Zhiwei
His lay surname was Chen, and he was a native of Jiangning. As a child, he was remarkably intelligent and did not enjoy playing games. He often maintained himself in quietude and silence, which those who saw him found unusual. Before long, one day he suddenly disappeared. After searching everywhere, it was discovered that he had gone to rely on Dharma Master Tong of Tianbao Monastery to become a monk. Dharma Master Tong especially loved him and had him recite the Mahayana sutras daily. At the age of twelve, he was granted ordination due to the grace of the state and was assigned to Youyan Monastery, where he followed Chan Master Chi, consulting him on the principles of Chan. Eventually, he became Dharma Master Chi's successor. Dharma Master Chi then retired to Yanzuo Monastery, entrusting Zhiwei with the sole responsibility of guiding and instructing others. The number of those who benefited from him was countless. There was a person named Huizhong, whom Zhiwei considered a vessel of the Dharma. Zhiwei once showed him a verse, saying: 'Do not fixate on thoughts, for thoughts become the river of birth and death, causing one to revolve in the sea of the six realms. Non-thought leads to escape from the long waves.' Huizhong replied with a verse: 'Thoughts and conceptions are originally illusory; the nature itself has no beginning or end. If one understands the meaning within this, the long waves will naturally cease.' Zhiwei knew that he had attained enlightenment and entrusted him with the mountain gate, allowing him to transform and guide others according to conditions. He passed away on the eighteenth day of the second month of the tenth year of the Kaiyuan era. His last words were to move his body to Zhonglin and offer it to the flying and running creatures. His disciples, such as Xuanting, did not dare to disobey his wishes. He lived to the age of seventy-seven. Initially, when Zhiwei practiced asceticism (dhuta), he encountered three tigers at night but was not afraid. At dawn, the tigers followed him to the outside of the gate, as if serving as guards. Zhiwei waved them away, and then they left. Wherever Zhiwei resided, there were always two rabbits and a dog playing in the courtyard. This was another sign of his compassionate transformation of beings.
Tang Dynasty: Master Kuiji
His courtesy name was Hongdao, and his surname was Yuchi, a descendant of the Yuchi clan, which originated from the Yuchi tribe of the Tuoba Wei. He was now a native of Jingzhao. His grandfather, Luojia, was the Western Garrison General of Daizhou during the Sui Dynasty. His father, Zong, was the General of the Left Golden Guard, the Governor of Songzhou, and the Founding Duke of Jiangyou County. His uncles included the Duke of E, Gong. His mother, Pei, dreamed of swallowing the moon wheel and became pregnant. After he was born, he was different from other children. In his own preface, he said: 'At the age of nine, I encountered the loss of my mother, gradually distancing myself from frivolous customs. At the age of seventeen, I entered the monastic order.' He studied under Dharma Master Xuanzang, learning the languages of the five Indias. He first resided at Guangfu Monastery and later moved to Da Ci'en Monastery. His intelligence and quickness surpassed ordinary people. He read the Kandhaka-bhāga and could remember it after reading it once. At the age of twenty-five, he was summoned to join the translation bureau.
。時奘師方譯唯識論。詔基與昉尚光寺。同職潤色。基慨然請獨任其責。奘許之。而辭其佗。於是隨譯隨疏。旦夕講說。即欲流通。而西明寺測法師者。俊快才也。賂閽者窺瞰得之。乃于其寺鳴犍稚。集僧開演。基聞之而慚。奘勉之曰。測公未達因明。那足弘演。遂為披究陳那三枝縱橫立破述義命章等指。而基進矣。且嘗謂之曰。瑜伽五性宗法。惟汝知之。后登太行。歷五臺。夜宿西河古佛宇中。夢身居半巖。覺無量人唱苦惱聲。旋陟層峰。皆琉璃色。盡見諸國仰望一城。城中有聲曰。住住。咄。基公未合至此。頃之。二天童自城出。問曰。汝見山下罪苦眾生否。答曰。我聞其聲。不見其形也。童子投與之劍曰。汝剖腹當見矣。基剖之。有光二道出腹中。輝映山下無數受苦之人。童子入城。持紙二軸及筆。委之而去。且尤未決其夢。是夕寺光發藏中。探之得彌勒上生經。始寤前夢。必慈氏俾之造疏耳。援毫之次。得舍利。如含挑如黃梁粒。相連而隕。皆紅潤可愛者無數。初奘公之發西竺也。從尼犍子卜之。曰吉。弟子生矣。則知奘公之業。而基承之。夫豈其偶然哉。自博陵出法華大疏以揚化。而歸京師。常與翻譯。舊人律師宣公往來。宣公者不測人也。每日中則諸天送供。一日基往。送供者久不至。基去乃至。宣問之
。答曰。適以大乘菩薩在。善神翼衛者多。我曹無路而入。故遲耳。永淳元年壬午十一月十三日。以疾卒于慈恩寺翻經館。壽五十一。葬樊村。祔三藏奘法師之瑩。基平生造彌勒像。日對其像。誦菩薩戒一遍。復於五臺。琢玉石文殊菩薩像。書金字般若經。生則體發光明。爛然不可正視。死而遷塔。則見齒四十根。如玉。不小壞。噫異哉。
唐義湘
新羅國雞林府人也。年弱冠。稔聞中國教法之盛。乃與同志元曉法師。負笈而西。既遵海岸。曰唐州者。而雨甚塗潦。蘆葦彌望。行無所歸。夜得小夷燥地宿焉。且視古墓也。骸骨髐然。顧之不能無懼意。遂徙陶穴中。鬼物嘯撼終夕。曉公嘆曰。疇昔之安為吾無所見也。見則懼而致不若焉。豈非經所謂心生則種種法生。心滅則種種法滅歟。且三界惟心。萬法惟識。心外無法。胡用別求。即謝湘而歸。總章三年湘獨抵登州。分衛遇富家女子曰善妙者。以湘年壯色麗。欲諧匹偶。湘堅拒弗答。善妙因復矢言曰。生生世世獲為檀越。供給和尚。又為弟子。習學大乘。成就大事。湘。依長安終南山智儼三藏。研究華嚴。未幾遂返本。國揚化。道經善妙家。將附商舶。即解纜。而善妙悉出諸衣服什器。素所備物。追餞之。而身造海岸。則船已遠矣。於是善妙復矢曰。如我
【現代漢語翻譯】 答：正因為有大乘菩薩在此，善神護衛眾多，我們無法進入，所以遲到了。永淳元年壬午年十一月十三日，因病在慈恩寺翻譯經書的館舍去世，享年五十一歲，葬于樊村，附葬於三藏法師玄奘的墓旁。生平塑造彌勒佛像，每日對著佛像誦讀菩薩戒一遍。又在五臺山，雕琢玉石文殊菩薩像，書寫金字《般若經》。活著的時候身體發出光明，燦爛得讓人無法直視。去世遷葬時，發現牙齒四十顆，像玉一樣，沒有絲毫損壞。唉，真是奇異啊。
唐義湘（Tang Yixiang)
新羅國雞林府人。年輕時，聽說中國佛法興盛，於是與同志元曉（Yuanxiao）法師一起，揹著書箱西行。到達海岸邊，有個地方叫唐州，遇到大雨道路泥濘，蘆葦茫茫一片，無處可去。晚上找到一小塊乾燥的洼地過夜，看到古墓，骸骨暴露，看了不免感到害怕。於是搬到陶穴中，鬼怪呼嘯震動了一整夜。元曉嘆息道：『以前的安寧是因為我沒有看見這些景象啊。看見了就感到恐懼，還不如不看見。這難道不是經書上所說的『心生則種種法生，心滅則種種法滅』嗎？而且三界唯心，萬法唯識，心外無法，何必向外尋求？』於是辭別義湘返回。總章三年，義湘獨自抵達登州。化緣時遇到富家女子名叫善妙（Shanmiao），因為義湘年輕力壯相貌俊美，想要結為夫妻。義湘堅決拒絕不回答。善妙於是再次發誓說：『生生世世都做您的檀越（Danyue，施主），供養和尚，又做您的弟子，學習大乘佛法，成就大事。』義湘，在長安終南山依止智儼（Zhiyan）三藏，研究《華嚴經》。不久就返回本國弘揚佛法。路過善妙家，將要依附商船回國，船已經解纜起航，善妙拿出所有的衣服什物，和平時準備的東西，追趕送別。親自來到海岸邊，船已經走遠了。於是善妙再次發誓說：『如果我
【English Translation】 Answer: Precisely because there are Mahayana Bodhisattvas here, and many good deities are protecting them, we had no way to enter, so we were late. On the thirteenth day of the eleventh month of the Renwu year of Yongchun (Yongchun) first year, he died of illness in the translation hall of Ci'en Temple (Ci'en Temple), at the age of fifty-one. He was buried in Fancun (Fancun), next to the tomb of the Tripitaka Master Xuanzang (Xuanzang). Throughout his life, he sculpted Maitreya (Maitreya) statues, and recited the Bodhisattva precepts once a day in front of the statues. He also carved jade Manjusri (Manjusri) Bodhisattva statues on Mount Wutai (Mount Wutai), and wrote the Prajna Sutra (Prajna Sutra) in golden letters. When he was alive, his body emitted light, so bright that people could not look directly at him. When he died and was moved to the pagoda, forty teeth were found, like jade, without any damage. Alas, how strange!
Tang Yixiang (Tang Yixiang)
He was a native of Jilin Prefecture (Jilin Prefecture) in the Silla Kingdom (Silla Kingdom). In his youth, he heard of the prosperity of Chinese Buddhist teachings, so he and his comrade Dharma Master Yuanxiao (Yuanxiao) traveled west with their book bags. Arriving at the coast, in a place called Tangzhou (Tangzhou), they encountered heavy rain and muddy roads, with reeds stretching as far as the eye could see, and nowhere to go. At night, they found a small dry depression to spend the night, and saw ancient tombs with exposed bones, which made them feel afraid. So they moved into a pottery cave, where ghosts howled and shook the whole night. Yuanxiao sighed, 'The peace of the past was because I had not seen these sights. Seeing them makes me feel afraid, it would have been better not to see them. Isn't this what the sutra says, 'When the mind arises, all kinds of phenomena arise; when the mind ceases, all kinds of phenomena cease'? Moreover, the three realms are only mind, and all phenomena are only consciousness. There is no dharma outside the mind, why seek it externally?' So he bid farewell to Yixiang and returned. In the third year of Zongzhang (Zongzhang), Yixiang arrived in Dengzhou (Dengzhou) alone. When begging for alms, he met a wealthy woman named Shanmiao (Shanmiao), who wanted to marry him because Yixiang was young, strong, and handsome. Yixiang firmly refused to answer. Shanmiao then vowed again, 'In every life, may I be your Danyue (Danyue, benefactor), providing for the monk, and also be your disciple, learning Mahayana Buddhism and accomplishing great deeds.' Yixiang, in Chang'an (Chang'an) Zhongnan Mountain (Zhongnan Mountain), relied on the Tripitaka Master Zhiyan (Zhiyan) to study the Avatamsaka Sutra (Avatamsaka Sutra). Soon after, he returned to his country to promote Buddhism. Passing by Shanmiao's house, he was about to rely on a merchant ship to return home, the ship had already set sail, Shanmiao took out all the clothes and belongings, and the things she had prepared, and chased after him to see him off. She came to the coast in person, but the ship had already gone far away. So Shanmiao vowed again, 'If I'
實有供養心者。則此篋笥。當躍入船中。有頃風飄浪擊。盡輸載無少遺余。善妙乃復矢之曰。我願此身化為大龍。挾持和尚。傳度彼國。因自投身濤波中。俄頭角崢嶸。鱗甲晃耀。雲霧冥晦。而柂牙帆腹。尤覺便利於他日。若其蜿蜒夭矯。時或見之。既濟仍遍相攸處。然脫有可者。久為異宗所據。湘獨念以為大華嚴教。誠宜於有福地興之。舍爾其奚之耶。時善妙龍知其念。遽以神力。于虛空中現巨石。縱廣一里。正覆于異宗所居之上。勢且隕者。群僧懼其壓。奔駭不敢留。湘即居之。郁為大叢社。並辭國王所施莊田奴僕等。湘弘導勤懇。修練精苦。弟子智通表訓道身梵體等。嗣著述章疏。皆明性海義例。海東號湘華嚴初祖。竟終於本國。
唐曇璀
生吳郡顧氏。稚歲入道。淹通經論。晚年事牛頭山融大師。衲衣空林。多歷寒暑。時廣陵覺禪師。建鄴如法師。皆名德宿匠。杖錫來儀。虛而往實而歸。其所至可量哉。天后以璽書徴入朝且詔棲霞約法師敦勸。璀固辭。因葺宇于鐘山之竹林。以老焉。天授三年二月六日卒。先卒之七日。已端然入於三昧矣。春秋六十二。既阇維。斂遺骸建塔。門弟子僧感僧頵刻石紀事。以垂永久。
唐法持
潤州江寧張氏子。幼棄俗即悉定業。年三十。謁黃梅忍大師
。獲餐法味。后歸青山。事方禪師。卒傳燈。繼緒山門。數年之中。四部依慕。當黃梅謝緣之際。嘗謂弟子曰。得吾法者僅十人。金陵法持其一也。嗚呼統寄之不可茍以付授如此。長安二年九月五日。終於延祚寺。有空中神幡。西來繞山數轉。故居幽棲院。竹林。變白之祥。遺命露屍施鳥獸。從之。壽六十八。門弟子智威嗣。
唐神秀
生洛陽尉氏。李氏。小年從師剃染受法。后值忍大師于蘄州東山雙峰寺。開示心要。嘆曰此吾志也。敢不力。雖躬事樵汲。無所憚。會有行者慧能。竟得從上諸祖表信衣缽于大師。而大師遽亦示寂。於是秀往居江陵之當陽山。以闡化導眾。四海禪侶。向風而靡。則天聞其名。詔肩輿赴闕。入內道場。躬拜跪。執弟子禮。供施豐縟。以致崇重道德之意。仍詔於前所居地。建后度門寺。當是時。王公貴人。逮夫士庶。皆屣履造庭。伏謁聽訓誨。方能公禪師以承嗣之嫡。留韶陽。秀因累疏舉薦。以為其操履之素。出已上。當必召以淑天下。不宜捐棄裔土。使本朝有輕教。名宜手牘喻上指于能公。中宗朝尤進言不已。然能公終莫之動也。語載能禪師傳。神龍二年。秀卒。名士達官之服喪會葬者不可勝紀。岐王范。燕公張說。徴士盧鴻。各為碑誅。門人普寂義福克紹宗緒。詔謚大通中
【現代漢語翻譯】 現代漢語譯本：獲得了佛法的滋養，之後回到青山，侍奉方禪師，最終傳承了佛法，繼承了山門。幾年之中，四眾弟子都仰慕他。當黃梅（指弘忍大師）圓寂之際，曾經對弟子們說：『得到我的佛法的人只有十個，金陵法持是其中之一。』 唉，佛法的傳承是如此的不可隨意付託啊！長安二年九月五日，圓寂于延祚寺。有空中的神幡，從西方飛來繞山數圈。他以前居住的幽棲院的竹林，出現了變白的祥瑞。遺囑是將遺體暴露在外施捨給鳥獸，弟子們遵從了他的遺願。享年六十八歲。門下弟子智威繼承了他的衣缽。
唐朝的神秀（606？-706，唐代禪僧）
生於洛陽尉氏，姓李。年幼時跟隨老師剃度受戒。後來在蘄州東山雙峰寺拜見弘忍大師，弘忍大師開示了心要，神秀感嘆道：『這正是我的志向啊！』 於是竭盡全力，即使是親自從事砍柴打水等雜役，也毫無怨言。後來有行者慧能，最終從弘忍大師那裡得到了歷代祖師的信物衣缽。而弘忍大師也隨即圓寂。於是神秀前往江陵的當陽山居住，來闡揚佛法教化大眾。四海的禪宗修行者，都仰慕他的風範。武則天聽說了他的名聲，下詔用肩輿抬他入宮，在內道場親自拜跪，行弟子之禮，供養豐厚，以表達崇敬道德的心意。仍然下詔在他以前居住的地方，建造后度門寺。當時，王公貴人，乃至士人和百姓，都紛紛前來拜訪，恭敬地聽取他的教誨。方能禪師是弘忍大師的嫡系繼承人，留在韶陽。神秀多次上疏舉薦他，認為他的操守品行一向很好，才能超過眾人，如果能夠被召用，必定能夠用佛法教化天下，不應該被遺棄在邊遠的地方，使得本朝有輕視佛教的嫌疑。神秀親自寫信給皇上，說明情況，中宗朝時更加不斷進言。然而慧能始終沒有被打動。這些話記載在《慧能禪師傳》中。神龍二年，神秀圓寂。為他服喪會葬的名士達官數不勝數。岐王李范、燕公張說、隱士盧鴻，各自為他撰寫碑文。門人普寂、義福繼承了他的宗緒。朝廷追諡他為大通禪師。
【English Translation】 English version: He obtained the flavor of Dharma and then returned to Qingshan, serving Zen Master Fang, and eventually transmitted the Dharma, inheriting the mountain gate. Within a few years, the fourfold assembly admired him. When Huangmei (referring to Grand Master Hongren) passed away, he once said to his disciples: 'Only ten people have obtained my Dharma, and Jinling Fachí is one of them.' Alas, the transmission of the Dharma is so important that it cannot be entrusted casually! On the fifth day of the ninth month of the second year of Chang'an, he passed away at Yanzuo Temple. There were divine banners in the air, flying from the west and circling the mountain several times. The bamboo forest of Youqi Hermitage, where he used to live, showed an auspicious sign of turning white. His will was to expose his body to feed the birds and beasts, and his disciples followed his wishes. He lived to the age of sixty-eight. His disciple Zhiwei succeeded him.
Tang Dynasty's Shenxiu (606?-706, a Chan monk of the Tang Dynasty)
He was born in Weishi, Luoyang, with the surname Li. In his youth, he followed a teacher to be tonsured and receive the Dharma. Later, he met Grand Master Hongren at Shuangfeng Temple on Dongshan Mountain in Qizhou. Grand Master Hongren revealed the essentials of the mind, and Shenxiu exclaimed: 'This is exactly my aspiration!' So he tried his best, even personally engaging in chores such as chopping wood and fetching water, without any complaint. Later, there was a practitioner named Huineng, who eventually obtained the robe and bowl, the symbols of faith, from Grand Master Hongren. And Grand Master Hongren also passed away soon after. So Shenxiu went to live on Mount Dangyang in Jiangling to propagate the Dharma and teach the masses. Chan practitioners from all over the world admired his demeanor. Empress Wu Zetian heard of his reputation and issued an edict to have him carried into the palace in a shoulder carriage. She personally bowed and knelt in the inner Daocheng, performing the rites of a disciple, and made generous offerings to express her respect for his morality. She also issued an edict to build Hòudù Temple in the place where he used to live. At that time, princes, nobles, and even scholars and commoners came to visit, respectfully listening to his teachings. Zen Master Fangneng was the direct heir of Grand Master Hongren and stayed in Shaoyang. Shenxiu repeatedly submitted memorials recommending him, believing that his conduct and character had always been excellent, and his talent surpassed others. If he could be summoned, he would surely be able to use the Dharma to teach the world and should not be abandoned in remote areas, lest the dynasty be suspected of neglecting Buddhism. Shenxiu personally wrote to the emperor, explaining the situation, and continued to speak out during the reign of Emperor Zhongzong. However, Huineng was never moved. These words are recorded in 'The Biography of Zen Master Huineng'. In the second year of Shenlong, Shenxiu passed away. Countless famous scholars and officials mourned and attended his funeral. Prince Qi, Li Fan, Duke Yan, Zhang Yue, and recluse Lu Hong each wrote epitaphs for him. His disciples Puji and Yifu inherited his lineage. The court posthumously honored him as Grand Master Datong.
宗朝。又詔以舊邸。為報恩寺。
唐惠安
姓衛氏。荊州枝江人。生於隋之開皇初。貌端雅。性極和裕小年即出家。學復通貫。十七年。詔括勘天下僧尼之私度者。安云幼以患難。逃入山谷。初不知其孰為教育。孰為剃染也。大業中開通濟渠。役男女百餘萬。安日分衛。以食餓者。眾賴之。上聞而詔見之。遁入大和山中。上幸江都。海內擾攘。乃仗錫登衡岳。行頭陀法。貞觀間。至蘄州禮忍大師。得心訣。麟德元年。游終南山。愛石壁之勝。而禪棲其下。時早霜害稼獨安所居。環四十里皆熟。高宗異之。詔入見。不赴。坦然懷讓。二人來參。問曰。如何是祖師意。安曰。何不問自己意。曰如何是自己意。安曰。當觀密作用。曰如何是密作用。安以目開合示之。永淳三年。化緣滑臺。但結草亭衝要地。不置四壁。晝夜燕坐繩床。無倦態。詔為造招提寺。其處。俄還鄉里。會神秀禪師。遷逝玉泉寺。曠主席。眾請住持。固辭歸隱嵩山少林寺。聖歷二年四月。授嵩山神菩薩戒。則天尤加敬。每迎至。供養宮中。有所教戒。則稽顙聽受。嘗問師甲子。安曰。不記。曰何為不記。安曰。此身生死若循環。環無起盡。焉用記為。況此心流注。起滅無間。自初識至動相不生。何年月而可記乎。神龍二年九月。詔安。偕靜
【現代漢語翻譯】 宗朝，又下詔將舊時的府邸改為報恩寺。
唐朝惠安禪師
俗姓衛氏，是荊州枝江人。生於隋朝開皇初年。容貌端正文雅，性格極其溫和寬容。年幼時就出家，學習佛法通透貫通。唐貞觀十七年，朝廷下詔搜查天下僧尼中私自剃度者。惠安禪師說自己年幼時遭遇患難，逃入山谷，起初不知道誰是自己的老師，也不知道是誰為自己剃度。隋朝大業年間，開鑿通濟渠，役使男女百姓一百多萬，惠安禪師每天分發食物，用來救濟飢餓的人，很多人都依賴他。隋煬帝得知后，下詔召見他，他卻遁入大和山中。隋煬帝前往江都，天下大亂，於是他拄著錫杖登上衡山，修行頭陀之法。唐貞觀年間，到達蘄州，拜見忍大師，得到了心法要訣。唐麟德元年，遊歷終南山，喜愛石壁的優美，便在石壁下禪修居住。當時早霜危害莊稼，唯獨惠安禪師所居住的地方，周圍四十里都成熟豐收。唐高宗對此感到驚異，下詔召見他，他沒有應召。坦然和懷讓兩位禪師前來參拜，問道：『如何是祖師西來意？』惠安禪師說：『為什麼不問自己的心意？』（禪師）問：『如何是自己的心意？』惠安禪師說：『應當觀察那精微的作用。』（禪師）問：『如何是精微的作用？』惠安禪師用眼睛的開合來向他們示意。唐永淳三年，前往滑臺化緣，只是在交通要道上搭建草亭，不設定四面墻壁，日夜在繩床上靜坐，沒有疲倦的樣子。朝廷下詔為他建造招提寺。之後，他回到家鄉。適逢神秀禪師圓寂于玉泉寺，住持之位空缺，大眾請求他來住持，他堅決推辭，歸隱到嵩山少林寺。唐聖歷二年四月，（惠安禪師）在嵩山接受神（指嵩山神）菩薩戒。武則天對他尤其尊敬，每次都迎接他到宮中供養，凡是有所教誨告誡，就叩頭聽受。武則天曾經問禪師的生辰，惠安禪師說：『不記得了。』（武則天）問：『為什麼不記得？』惠安禪師說：『此身生死就像循環一樣，循環沒有開始和結束，哪裡需要記住呢？況且此心如流水般流注，生滅沒有間斷，自從最初的意識直到動相不生，哪裡有年月可以記住呢？』唐神龍二年九月，下詔讓惠安禪師與靜
【English Translation】 In the Zong Dynasty, another edict was issued to change the old residence into Bao'en Temple (Temple of Gratitude).
Huian of the Tang Dynasty
His lay surname was Wei, and he was a native of Zhijiang, Jingzhou. He was born in the early years of the Kaihuang era of the Sui Dynasty. He had a dignified and elegant appearance, and his nature was extremely gentle and tolerant. He became a monk at a young age, and his studies were thorough and comprehensive. In the seventeenth year of Zhenguan (Tang Dynasty), an edict was issued to search for those who had privately become monks and nuns throughout the country. Huian said that he had escaped into the mountains and valleys due to hardship in his youth, and initially did not know who his teacher was or who had tonsured him. During the Daye era of the Sui Dynasty, the Tongji Canal was excavated, employing more than one million men and women. Huian distributed food every day to feed the hungry, and many people relied on him. Emperor Yang of Sui heard of this and issued an edict to summon him, but he escaped into Mount Dahe. When Emperor Yang of Sui went to Jiangdu, the world was in turmoil, so he ascended Mount Heng with his staff, practicing the dhuta (ascetic) practices. During the Zhenguan era of the Tang Dynasty, he arrived in Qizhou and visited Master Ren, obtaining the essentials of the mind. In the first year of Linde, he traveled to Mount Zhongnan, admiring the beauty of the stone cliffs, and practiced Zen meditation beneath them. At that time, early frost damaged the crops, but only the area where Huian lived, within a radius of forty li, was ripe and abundant. Emperor Gaozong of Tang was amazed by this and issued an edict to summon him, but he did not respond. Tanran and Huairang came to visit and asked: 'What is the meaning of the Patriarch's coming from the West?' Huian said: 'Why don't you ask your own mind?' (The monks) asked: 'What is one's own mind?' Huian said: 'You should observe the subtle workings.' (The monks) asked: 'What are the subtle workings?' Huian showed them by opening and closing his eyes. In the third year of Yongchun, he went to Huatai to seek alms, simply building a thatched hut at a strategic location, without setting up walls on all sides, sitting in meditation on a rope bed day and night, without showing any fatigue. The court issued an edict to build a Zhaoti Temple for him. After that, he returned to his hometown. Coincidentally, Chan Master Shenxiu passed away at Yuquan Temple, and the position of abbot was vacant. The assembly requested him to take over as abbot, but he firmly declined and went into seclusion at Shaolin Temple on Mount Song. In April of the second year of Shengli, (Huian) received the Bodhisattva precepts from the god (referring to the god of Mount Song) on Mount Song. Empress Wu Zetian especially respected him, and each time welcomed him into the palace for offerings, and whenever there were teachings or admonitions, she would bow her head and listen. Wu Zetian once asked the Chan Master's birth year, and Huian said: 'I don't remember.' (Wu Zetian) asked: 'Why don't you remember?' Huian said: 'The life and death of this body are like a cycle, and the cycle has no beginning or end, so why need to remember it? Moreover, this mind flows like a stream, and arising and ceasing are uninterrupted. From the initial consciousness until the arising of movement ceases, what year or month can be remembered?' In September of the second year of Shenlong, an edict was issued to Huian and Jing
禪師入內供施。且度弟子十四人。俾充執侍。三年。施磨衲僧伽梨。青龍三年三月三日。謂其徒曰。吾死必棄屍林中。焚以野燒。慎勿勞人也。頃之萬回和尚造室。執手耳語而去。八日闔戶。吉祥臥而寂。春秋約一百三十歲。焚畢。獲舍利八十顆。內五顆紅紫色。以進上。余造塔以葬。
唐道俊
江陵人。久居枝江碧溪精舍。修東山法門。精勤堅苦。跡不出戶限者。四十餘年。室邇人遠。莫敢請謁。而聲被遐裔。則天中宗朝。詔同玄奘恒景。入內供養。景龍中。求還故鄉。上賜詩送。其徒榮之。
唐破灶墮
隱居嵩山。自得心法于老安禪師。四方之趨附者。同益至。然其鄉里名姓。終未嘗以告人也。天后時。嵩山神祠有灶。頗靈異。民之祈福祐者。踵相接。殺豕釃酒無藝。墮患之。微以杖三擊之曰。本是泥瓦合成。靈從何來。聖從何起。灶即破裂墮落。頃之見童子青衣。再拜於前曰。吾昔嘗以罪累。辱司此灶。其苦奚可量。今賴師說無生法。獲生天上。敢不致謝。由是世號破灶墮。有僧問云。某等久在和尚左右。未蒙和尚苦口相為。灶神得甚麼徑旨。便獲生天。墮曰。我即向伊道。是泥瓦合成。別無道理為伊處。僧無語。墮曰會么。曰不會。墮曰。本有之性。為甚麼不會。僧禮拜。墮曰。墮
【現代漢語翻譯】 現代漢語譯本：禪師入宮接受供養，並度化了十四名弟子，讓他們擔任侍從，為期三年。禪師施捨了用磨損的布料縫製的僧伽梨（僧侶的袈裟）。青龍三年三月初三，禪師對他的弟子們說：『我死後必定將屍體丟棄在樹林中，用野火焚燒，千萬不要麻煩別人。』不久，萬回和尚來到禪師的住所，握著禪師的手在他耳邊說了些什麼就離開了。八天後，禪師關上門，吉祥臥（右側臥）而逝。享年大約一百三十歲。焚燒遺體后，獲得了八十顆舍利（佛教聖物），其中五顆是紅紫色的，被進獻給了朝廷。其餘的被用來建造佛塔安葬。
唐 道俊（Tang Daojun）
江陵人。長期居住在枝江碧溪精舍，修習東山法門。他精進勤奮，堅韌刻苦，足跡不出房門四十多年。雖然住所離人很近，但沒有人敢去拜訪他，而他的名聲卻傳到了遙遠的地方。則天（武則天）和中宗（唐中宗）時期，朝廷下詔讓他與玄奘（Xuanzang）、恒景（Hengjing）一起入宮接受供養。景龍年間，他請求返回故鄉，皇帝賜詩送行，他的弟子們以此為榮。
唐 破灶墮（Tang Pozuo Duo）
隱居在嵩山。從老安禪師（Lao'an Chanshi）那裡獲得了心法。四面八方來歸附他的人，和益禪師（Tongyi Chanshi）一樣多。然而，他的家鄉姓名，始終沒有告訴過別人。天后（武則天）時期，嵩山神祠里有一個灶神，非常靈驗。百姓祈求福佑的人，絡繹不絕，殺豬釀酒沒有節制。破灶墮對此感到憂慮，就用枴杖敲了灶神三下，說：『本來就是泥瓦合成的，靈從哪裡來？聖從哪裡起？』灶神隨即破裂倒塌。不久，他看見一個穿著青衣的童子，在他面前再三拜謝說：『我過去因為罪業，被貶職掌管這個灶神，那痛苦怎麼能衡量！現在依靠師父您說的無生法（不生不滅的佛法），得以昇天。怎敢不來致謝。』因此世人稱他為破灶墮。有僧人問他說：『我們長久在和尚您身邊，沒有得到和尚您苦口婆心的教誨，灶神得到了什麼精妙的旨意，便能昇天？』破灶墮說：『我就對他說，是泥瓦合成的，沒有別的道理可以給他。』僧人無語。破灶墮說：『明白了嗎？』僧人說：『不明白。』破灶墮說：『本有的佛性，為什麼不明白？』僧人禮拜。破灶墮說：『墮（Duo）。』
【English Translation】 English version: The Zen master entered the palace to receive offerings and ordained fourteen disciples to serve as attendants for three years. He donated a Sanghati (a monk's robe) made of worn cloth. On the third day of the third month of the third year of the Qinglong era, he said to his disciples, 'After I die, be sure to discard my body in the forest and burn it with a wild fire. Be careful not to trouble others.' Soon after, the monk Wanhui (Wanhui Heshang) came to the Zen master's residence, held his hand, whispered something in his ear, and left. Eight days later, the Zen master closed his door, passed away in the auspicious sleeping posture (lying on the right side). He was approximately one hundred and thirty years old. After cremation, eighty Sariras (Buddhist relics) were obtained, five of which were reddish-purple and were presented to the court. The rest were used to build a pagoda for burial.
Tang Daojun (唐道俊):
A native of Jiangling. He resided for a long time in the Bixi Hermitage in Zhijiang, practicing the Dongshan Dharma. He was diligent, assiduous, and steadfast, never stepping outside his door for more than forty years. Although his residence was close to people, no one dared to visit him, but his reputation spread far and wide. During the reigns of Empress Zetian (Wu Zetian) and Emperor Zhongzong (Tang Zhongzong), he was summoned to the palace along with Xuanzang (Xuanzang), and Hengjing (Hengjing) to receive offerings. During the Jinglong era, he requested to return to his hometown, and the emperor bestowed a poem upon him as a farewell gift, which his disciples regarded as an honor.
Tang Pozuo Duo (唐破灶墮):
He lived in seclusion on Mount Song. He obtained the mind-dharma from Zen Master Lao'an (Lao'an Chanshi). Those who flocked to him from all directions were as numerous as Zen Master Tongyi (Tongyi Chanshi). However, he never revealed his hometown or name to anyone. During the time of Empress Tianhou (Wu Zetian), there was a stove god in the shrine on Mount Song that was quite efficacious. People who prayed for blessings came in an endless stream, slaughtering pigs and pouring wine without restraint. Pozuo Duo was troubled by this, so he struck the stove god three times with his staff, saying, 'It is originally made of mud and tiles, where does the spirit come from? Where does the holiness arise?' The stove immediately broke and collapsed. Soon after, he saw a boy in green robes bowing repeatedly before him, saying, 'I was once demoted to manage this stove god due to my sins, the suffering of which is immeasurable! Now, relying on the Dharma of No-Birth (the Buddhist Dharma of non-arising and non-ceasing) that you, Master, spoke of, I have been reborn in the heavens. How dare I not express my gratitude.' Therefore, the world called him Pozuo Duo. A monk asked him, 'We have been by the Master's side for a long time, but we have not received the Master's earnest teachings. What subtle meaning did the stove god receive that allowed him to be reborn in the heavens?' Pozuo Duo said, 'I just told him that it was made of mud and tiles, there is no other principle to give him.' The monk was speechless. Pozuo Duo said, 'Do you understand?' The monk said, 'I don't understand.' Pozuo Duo said, 'Why don't you understand the inherent Buddha-nature?' The monk bowed. Pozuo Duo said, 'Duo (墮).'
也。破也。破也。
唐法藏
字賢首。其先康居國人。因姓康氏。幼知學佛。高宗時應名僧遷。參奘公譯事。頗以證義潤文筆受之任見稱。及天后置館翻傳。首登入場之選。實叉難陀。以所赍華嚴梵夾。與義凈復禮出新經。藏。尤有力。后義凈專主譯任。偕勝莊大儀等。充證義。既而後召講新經。指鎮殿金獅子。以喻天帝網。十重玄門。海印三昧。六相和合義門。普眼境界門等。於是后曉。然開寤。得未曾有。遂緝其言。為金獅子章。行於世。聖歷二年十月八日。又詔講于佛授記寺。至華嚴世界品。講堂及寺中。地皆震動。都維那恒景表聞。有答詔。不錄。且嘗以巧方便。示剎海。涉入無盡之指。則對懸十鑑於八方上下。中。安佛像。然一炬以照之則互影交光。重重映蔽。不可得而思議矣。
始燉煌杜順以華嚴法界觀。傳弟子智儼。儼傳藏。其統緒之正如此。別疏般若心經。復號康藏國師云。
新修科分六學僧傳卷第四 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第五
浙東沙門 曇噩 述
慧學
傳宗科(三)
唐文綱
會稽孔氏子也。曾祖范。陳都官尚書。祖祀。祠部侍即考頂生貞觀間。拜
【現代漢語翻譯】 也。破也。破也。
現代漢語譯本 唐 法藏（Fa Zang，人名）
字賢首，他的祖先是康居國人，因此姓康。年幼時就懂得學習佛法。高宗時期，應著名僧人的邀請，參與玄奘（Xuan Zang）法師的翻譯工作，以其考證義理、潤飾文筆的能力而聞名。到武則天（Tian Hou）設定譯經館進行翻譯時，法藏首當其衝被選入。實叉難陀（Shikshananda）帶著《華嚴經》的梵文版本，與義凈（Yi Jing）、復禮（Fu Li）一起翻譯新經，法藏尤其出力。後來義凈專職主持翻譯工作，與勝莊（Sheng Zhuang）、大儀（Da Yi）等人一起擔任考證義理的工作。之後，武則天召集法藏講解新經，他指著鎮殿的金獅子，來比喻天帝網、十重玄門、海印三昧、六相和合義門、普眼境界門等。於是武則天曉然開悟，得到了前所未有的體驗。於是記錄下他的言論，寫成《金獅子章》，在世間流傳。聖歷二年十月八日，又詔令他在佛授記寺講解佛經，講到《華嚴經·世界品》時，講堂和寺廟中的地面都震動起來。都維那恒景（Heng Jing）上表稟告，有答詔，這裡不記錄。法藏還曾經用巧妙的方便法門，展示剎海，涉及深入無盡的意旨。他將十面鏡子懸掛在八方上下和中間，安放佛像，點燃一支蠟燭來照亮，於是互相映照，光芒交織，重重疊疊，不可思議。
最初，敦煌的杜順（Du Shun）以《華嚴法界觀》傳給弟子智儼（Zhi Yan），智儼傳給法藏，他們的傳承關係就是這樣。法藏還另外撰寫了《般若心經疏》，又號康藏國師。
（出自）新修科分六學僧傳卷第四 （出自）卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第五
浙東沙門 曇噩（Tan E） 述
慧學
傳宗科(三)
唐 文綱（Wen Gang）
會稽孔氏的兒子。曾祖父孔范（Kong Fan），是陳朝的都官尚書。祖父孔祀（Kong Si），是祠部侍郎。父親孔頂生（Kong Dingsheng）在貞觀年間，被授予……
【English Translation】 Ya. Break. Break.
English version Tang Dynasty: Fa Zang (法藏, personal name)
His courtesy name was Xian Shou. His ancestors were from the Kingdom of Kangju, hence the surname Kang. He knew how to study Buddhism from a young age. During the reign of Emperor Gaozong, he was invited by famous monks to participate in the translation work of Master Xuan Zang (玄奘). He was known for his ability to verify meanings and polish writing. When Empress Wu Zetian (武則天) established a translation center, Fa Zang was the first to be selected. Shikshananda (實叉難陀) brought the Sanskrit version of the 'Avatamsaka Sutra' (華嚴經), and together with Yi Jing (義凈) and Fu Li (復禮), they translated the new scriptures, with Fa Zang making a significant contribution. Later, Yi Jing took charge of the translation work, and together with Sheng Zhuang (勝莊), Da Yi (大儀), and others, they served as verifiers of meaning. Afterwards, Empress Wu Zetian summoned Fa Zang to explain the new scriptures. He pointed to the golden lion in the palace to illustrate the net of Indra, the Ten Profound Gates, the Samadhi of Ocean Seal, the Gate of the Six Aspects of Harmony, and the Gate of the Realm of Universal Eye. Thereupon, Empress Wu Zetian understood and awakened, gaining an unprecedented experience. So, his words were recorded and compiled into 'The Chapter on the Golden Lion,' which circulated in the world. On the eighth day of the tenth month of the second year of the Shengli era, he was again ordered to lecture at the Buddha Prediction Temple. When lecturing on the 'World Chapter' of the 'Avatamsaka Sutra,' the lecture hall and the ground in the temple all shook. The chief supervisor Heng Jing (恒景) reported this to the Empress, and there was a reply edict, which is not recorded here. Fa Zang also once used skillful means to demonstrate the sea of lands, involving the meaning of entering the inexhaustible. He hung ten mirrors in the eight directions, above, below, and in the middle, placed a Buddha statue, and lit a candle to illuminate it. Thus, they reflected each other, and the light intertwined, layer upon layer, which was inconceivable.
Initially, Du Shun (杜順) of Dunhuang transmitted the 'Contemplation of the Dharmadhatu of the Avatamsaka' to his disciple Zhi Yan (智儼), who transmitted it to Fa Zang. This is the correct lineage of their transmission. Fa Zang also wrote a commentary on the 'Heart Sutra' (般若心經疏) and was also known as National Teacher Kang Zang.
(From) Newly Compiled Biographies of Six Monks of Learning, Volume 4 (From)卍 Newly Continued Collection, Volume 77, No. 1522, Newly Compiled Biographies of Six Monks of Learning
Newly Compiled Biographies of Six Monks of Learning, Volume 5
Compiled by Shramana Tan E (曇噩) of Eastern Zhejiang
Wisdom Learning
Section on Transmitting the Lineage (3)
Tang Dynasty: Wen Gang (文綱)
The son of the Kong family of Kuaiji. His great-grandfather, Kong Fan (孔范), was the Minister of the Capital of the Chen Dynasty. His grandfather, Kong Si (孔祀), was the Vice Minister of the Ministry of Sacrifices. His father, Kong Dingsheng (孔頂生), was appointed during the Zhenguan era...
尚乘直長。綱方孕。母卻葷雜有頭陀行。婆羅門僧謂曰。佗日生男。終當紹隆三寶矣。自爾每聞空中香氣樂音。及娩白鶴雞集。襁褓過午不求乳哺。十二出家冠年受具。尋詣道成律師。稟毗尼藏年二十五。為眾弘闡。年三十。登壇受戒。而四分之學。於是益振。久視中。天作淫雨。人有憂色。綱愍之。乃端坐思惟。卻倚屋壁。于少時間豁然而悟。自爾軌跡莫窺。幽明潛感。兆于集事。應乎遣言。左右怪之。綱曰夫真實無相。色塵本空。正覺圓常。大悲湛定。又何所疑哉。未幾詔與翻譯。長安四年。詔往岐州無憂王寺。等奉迎舍利。景龍二年。入內道場。行道送舍利還寺。入塔。是年于乾陵宮。授內尼戒。仍坐夏宮中。開四分。律。上悅為度弟子。賜什物彩帛等。因奏道場靈感事。六月七日。御書靈感寺額。遂以其地為寺。辟諸寺碩德𨽻焉。先天間。睿宗皇帝。從受菩薩戒。所得佈施。悉付常住。開元十五年八月十五日。卒。壽九十二。是年九月十四日。建塔而窆于寺側。北海李邕銘其碑。
唐道岸
姓唐氏。其先潁川人。晉永嘉南渡遷光州。遂世為光州人。岸生而不群。始自期以儒學奮。既而悔之。乃求剃染。夜夢迦葉波有所教戒。且閱經所見。與夢中語合。由是慧解日進。而聲名日起。時初法師方以道
【現代漢語翻譯】 現代漢語譯本：尚乘，字直長（字，古人取名的同時取的別名）。綱方懷孕的時候，他的母親雖然吃葷雜食物，卻有頭陀（佛教苦行僧）的修行。有婆羅門僧人對她說：『將來生的兒子，一定會紹隆（繼承和發揚）三寶（佛、法、僧）。』從此以後，她經常聞到空中的香氣和音樂聲。生孩子的時候，有白鶴和雞聚集。孩子在襁褓中過了中午也不哭鬧著要吃奶。十二歲出家，二十歲受具足戒（佛教僧侶的正式戒律）。之後前往道成律師處，學習毗尼藏（佛教戒律經典），二十五歲時，為大眾弘揚佛法。三十歲時，登壇受戒。從此，四分律（佛教戒律的一種）的學說更加興盛。久視年間（武則天年號），天降淫雨，人們都很憂愁。綱憐憫他們，就端坐思惟，背靠著屋壁。在很短的時間內豁然開悟。從此以後，他的軌跡難以捉摸，幽冥之中也有感應。預兆應驗在聚集的事情上，應和著所說的話。左右的人感到奇怪。綱說：『真實是無相的，色塵（外界的誘惑）本來就是空的。正覺（正確的覺悟）是圓滿常在的，大悲（偉大的慈悲）是深沉安定的。又有什麼可懷疑的呢？』不久，朝廷下詔讓他參與翻譯佛經。長安四年（唐中宗年號），下詔前往岐州無憂王寺，恭迎佛舍利。景龍二年（唐睿宗年號），進入內道場，舉行儀式送佛舍利返回寺廟，放入塔中。這年，在乾陵宮，為宮中的尼姑授戒，並在宮中坐夏（佛教僧侶夏季安居修行），講解四分律。皇帝很高興，為他剃度弟子，賞賜了很多物品和彩帛等。他因此上奏道場顯靈的事蹟。六月七日，皇帝親筆題寫了靈感寺的匾額，於是將那塊地方作為寺廟，調集各寺廟的碩德（有德行的高僧）隸屬於該寺。先天年間（唐玄宗年號），睿宗皇帝向他受菩薩戒。所得的佈施，全部交給寺廟常住。開元十五年八月十五日圓寂，享年九十二歲。這年九月十四日，建塔並將他安葬在寺廟旁邊。北海李邕為他撰寫了碑文。 唐道岸 姓唐，是潁川人。他的祖先在晉朝永嘉年間南渡，遷居到光州。於是世代成為光州人。道岸生來就不合羣，起初立志于儒學，後來又後悔了，於是尋求剃度出家。夜裡夢見迦葉波（佛教人物）有所教誨和告誡。並且閱讀經書所見到的，與夢中的話語相合。因此智慧和理解力日益增長，聲名也日益顯赫。當時初法師正以道
【English Translation】 English version: Shangcheng, styled Zhichang (style name, a secondary name taken in addition to the given name in ancient times). When Gang was pregnant, his mother, although eating meat and mixed foods, practiced the asceticism of a dhuta (Buddhist ascetic monk). A Brahmin monk said to her, 'The son you will bear will surely carry on and flourish the Three Jewels (Buddha, Dharma, Sangha).' From then on, she often smelled fragrant scents and heard musical sounds in the air. When the child was born, white cranes and chickens gathered. The child, in swaddling clothes, did not cry for milk even after noon. At the age of twelve, he left home to become a monk, and at the age of twenty, he received the full monastic precepts (formal precepts for Buddhist monks). Afterwards, he went to Vinaya Master Daocheng to study the Vinaya Pitaka (Buddhist scriptures on monastic discipline), and at the age of twenty-five, he propagated the Dharma to the masses. At the age of thirty, he ascended the altar to receive precepts. From then on, the teachings of the Four-Part Vinaya (a type of Buddhist monastic code) became even more prosperous. During the Jiu Shi period (reign title of Empress Wu Zetian), there was incessant rain, and people were worried. Gang took pity on them, so he sat upright in meditation, leaning against the wall. In a short time, he suddenly attained enlightenment. From then on, his whereabouts were difficult to trace, and there were responses even in the unseen realm. Omens were fulfilled in gatherings, and his words were answered. Those around him were surprised. Gang said, 'Reality is without form, and the dust of the senses (external temptations) is inherently empty. Right Enlightenment (correct awakening) is complete and constant, and Great Compassion (great compassion) is profound and stable. What is there to doubt?' Soon after, the court issued an edict for him to participate in the translation of Buddhist scriptures. In the fourth year of Chang'an (reign title of Emperor Zhongzong of Tang), an edict was issued to go to Worry-Free King Temple in Qizhou to respectfully welcome the Buddha's sarira (relics). In the second year of Jinglong (reign title of Emperor Ruizong of Tang), he entered the inner mandala (sacred space), held a ceremony to send the Buddha's sarira back to the temple, and placed it in the pagoda. In that year, at Qianling Palace, he ordained nuns in the palace and spent the summer (Buddhist monks' summer retreat) in the palace, explaining the Four-Part Vinaya. The emperor was very pleased, tonsured disciples for him, and bestowed many items and colored silks, etc. He then reported the miraculous events of the mandala. On the seventh day of the sixth month, the emperor personally inscribed the plaque of Linggan Temple, and then designated that place as a temple, assigning eminent monks from various temples to be under its jurisdiction. During the Xiantian period (reign title of Emperor Ruizong of Tang), Emperor Ruizong received the Bodhisattva precepts from him. All the donations he received were given to the temple for its upkeep. On the fifteenth day of the eighth month of the fifteenth year of Kaiyuan, he passed away, at the age of ninety-two. On the fourteenth day of the ninth month of that year, a pagoda was built and he was buried next to the temple. Li Yong of Beihai wrote the inscription for his stele. Tang Dao'an His surname was Tang, and he was from Yingchuan. His ancestors crossed south during the Yongjia period of the Jin Dynasty and moved to Guang Prefecture. Thus, they became people of Guang Prefecture for generations. Dao'an was born unconventional. He initially aspired to Confucianism, but later regretted it, so he sought ordination as a monk. At night, he dreamed that Kashyapa (a Buddhist figure) gave him teachings and admonitions. Moreover, what he saw in reading the scriptures coincided with the words in the dream. Therefore, his wisdom and understanding grew day by day, and his reputation also grew day by day. At that time, Dharma Master Chu was just beginning to use the Way
德重揚。越俗號大和尚。岸從之。住會稽龍興寺。中宗朝。詔偕諸大德見內殿。寵遇隆渥。上因從受菩薩戒。詔圖其形林光宮。且制贊其辭曰。戒珠皎潔。慧流清凈。身局五篇。心融八定。學縱真典。觀通實性。維持法務。紀綱僧政。律藏冀以傳芳。像教因乎光盛。歷任白馬中興。莊嚴薦福罔極等寺。綱維之職。天下以為榮。錫賚山積雲委。俄還鄉里。度人建寺以散之。而星霜之變。復二紀于茲矣。迫鐘漏之期。念釣遊之地。開元五年八月十日卒于龍興。壽六十四。弟子。以禮葬。禮部侍郎姚奕。撰文勒碑云。先是江表。盛行十誦至岸為天子師。動以墨敕從事。東南之僧罔敢或戾。而四分之傳。繄亦岸之力歟。
唐玄覺
字明道。姓戴氏。永嘉人也。其兄宣。有名教庠中並與其二侄出家。居龍興寺。素業定。乃于所居之寺側。立禪室以進修。既而因左溪朗禪師激勵。與東陽䇿禪師同謁曹溪六祖。初到𢹂瓶錫。繞祖三匝。祖云。夫沙門者。具三千威儀。八萬細行。大德自行方來。生大我慢。覺曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。覺曰。體即無生。了本無速。祖曰。如是如是。覺乃具威儀參禮。須臾即辭。祖曰。返太速乎。覺曰。本自非動。豈有速耶。祖曰。誰知非動。覺曰。仁者自
【現代漢語翻譯】 現代漢語譯本： 德重揚，俗名被尊稱為大和尚。釋岸跟隨他學習，住在會稽龍興寺。唐中宗時期，皇帝下詔讓他與眾多高僧一起覲見於內殿，受到了極高的禮遇。皇帝因此向他受菩薩戒，並下詔將他的畫像繪製于林光宮。並且親自撰寫讚詞說：『戒律如明珠般皎潔，智慧如流水般清凈。身守五篇之戒，心融於八定之中。學問精通佛經真諦，觀照通達事物實性。維護佛法事務，管理僧眾事務。律藏希望能因此而流芳百世，佛法教化也因此而光大興盛。』釋岸歷任白馬寺、中興寺、莊嚴寺、薦福寺、罔極寺等寺廟的綱維（寺院管理職務），被天下僧人認為是榮耀。皇帝賞賜的物品堆積如山。不久之後，釋岸返回家鄉，通過度化他人出家、建造寺廟的方式將賞賜散盡。從那時到現在，已經過去了二十四年。他感到生命即將走到盡頭，想念著可以垂釣遊玩的地方。開元五年八月十日，在龍興寺圓寂，享年六十四歲。他的弟子們按照禮儀安葬了他。禮部侍郎姚奕撰寫碑文記載說：『此前，江表地區盛行《十誦律》，自從釋岸成為天子的老師后，一切都按照皇帝的旨意行事，東南地區的僧人沒有誰敢違背。而《四分律》的傳承，也確實是釋岸的功勞啊。』
唐玄覺（Tang Xuanjue）
字明道，姓戴氏，是永嘉人。他的哥哥宣，在學校里很有名氣，並且和他的兩個侄子一起出家，住在龍興寺。玄覺平時修習禪定，於是在他所居住的寺廟旁邊，建造禪室以精進修行。後來，因為受到左溪朗禪師的激勵，與東陽䇿禪師一同去曹溪拜見六祖慧能（Huineng, the Sixth Patriarch of Chan Buddhism）。剛到時，他拿著水瓶和錫杖，繞著六祖轉了三圈。六祖說：『出家人，應該具備三千種威儀，八萬種細行。大德你從哪裡來，竟然生出這麼大的我慢之心？』玄覺說：『生死是大事，無常迅速到來。』六祖說：『為什麼不去體會那無生之理，了悟本來就沒有迅速這回事呢？』玄覺說：『體會到就是無生，了悟到本來就沒有迅速。』六祖說：『是這樣的，是這樣的。』玄覺於是具足威儀，參拜行禮。一會兒就告辭。六祖說：『你返回得太快了吧？』玄覺說：『本來就沒有動，哪裡會有快慢呢？』六祖說：『誰知道沒有動呢？』玄覺說：『仁者您自己知道。』
【English Translation】 English version: De Chongyang, commonly known as Great Monk. An (Shi An) followed him, residing in Longxing Temple in Kuaiji. During the reign of Emperor Zhongzong of Tang, he was summoned along with other eminent monks to the inner palace, receiving great favor and honor. The Emperor then received the Bodhisattva precepts from him and ordered his portrait to be painted in the Linguang Palace. Furthermore, he composed a eulogy, saying: 'The precepts are as pure as a bright pearl, wisdom flows clear and clean. The body adheres to the five sections of precepts, the mind merges into the eight samadhis. Learning penetrates the true scriptures, contemplation understands the real nature. He maintains the affairs of the Dharma, and manages the affairs of the Sangha. May the Vinaya be passed down through the ages, and may the Buddhist teachings flourish and prosper.' An served as the director (Gang Wei) of various temples, including Baima Temple (White Horse Temple), Zhongxing Temple (Revival Temple), Zhuangyan Temple (Adornment Temple), Jianfu Temple (Recommendation of Blessings Temple), and Wangji Temple (Limitless Temple), a position considered an honor by monks throughout the land. The gifts bestowed upon him piled up like mountains. Soon after, he returned to his hometown, dispersing his wealth by ordaining people and building temples. Twenty-four years have passed since then. Feeling that the end of his life was approaching, he longed for places where he could fish and play. On the tenth day of the eighth month of the fifth year of Kaiyuan, he passed away at Longxing Temple at the age of sixty-four. His disciples buried him according to ritual. Yao Yi, the Vice Minister of the Ministry of Rites, wrote an inscription for his stele, saying: 'Before this, the Ten Recitation Vinaya was prevalent in the Jiangbiao region. Since An became the Emperor's teacher, everything was done according to the Emperor's decrees, and no monk in the southeast dared to disobey. The transmission of the Four-Part Vinaya is indeed due to An's efforts.'
Tang Xuanjue (Tang Xuanjue)
Styled Mingdao, with the surname Dai, was a native of Yongjia. His elder brother, Xuan, was famous in the school and, along with his two nephews, left home to become a monk, residing in Longxing Temple. Xuanjue usually practiced meditation, so he built a meditation room next to the temple where he lived to diligently cultivate. Later, inspired by Zen Master Lang of Zuoxi, he went with Zen Master Ce of Dongyang to pay homage to the Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Chan Buddhism) at Caoxi. Upon arriving, he carried his water bottle and staff, circling the Patriarch three times. The Patriarch said, 'A Shramana should possess three thousand dignified manners and eighty thousand subtle practices. Great Virtue, where do you come from, that you generate such great arrogance?' Xuanjue said, 'Birth and death are a great matter, and impermanence arrives swiftly.' The Patriarch said, 'Why not embody the principle of non-birth and realize that there is inherently no swiftness?' Xuanjue said, 'To embody is non-birth, to realize is inherently no swiftness.' The Patriarch said, 'So it is, so it is.' Xuanjue then performed the proper rituals and paid his respects. After a short while, he took his leave. The Patriarch said, 'Are you returning too quickly?' Xuanjue said, 'Originally there is no movement, so how can there be swiftness?' The Patriarch said, 'Who knows there is no movement?' Xuanjue said, 'The Benevolent One knows it yourself.'
生分別。祖曰。汝甚得無生之意。覺曰。無生豈有意耶。祖曰。無意誰當分別。覺曰。分別亦無意。祖嘆曰。善哉善哉。少留一病。時謂一宿覺。自是學者輻輳。化被天下。先天二年十月十七日終。端坐如入定。壽四十九。以其年之十一月十三日。葬于西山之陽。弟子慧操慧持等慈玄寂等。嗣其化。括州刺史李邕撰文勒石。以紀行業。慶州刺史魏靖為集平生著述。以行世。后謚無相。塔號凈光。
唐元圭
伊關李氏子也。氣稟英特。體貌幽雅。永淳二年。遂登具。𨽻業閑居寺。即習毗尼。又寤禪旨于慧安禪師室中。於是結廬嵩岳之龐塢以隱焉。景龍二年。有擁部曲。列儀仗。峨冠褲褶而謁者。圭意其非常。即謂之曰。善來仁者。胡為而至。曰師寧識我耶。圭曰吾觀佛與眾生等。豈獨于汝而起分別哉。曰我此岳之神也。職能利害生殺於人。師安得等視我乎。圭曰吾視身與空等。視吾與汝等。汝能壞空與汝者則能壞。吾。吾本無生。汝焉能壞。神遽稽首再拜曰。師智辯廣大。非我所及也。愿授五戒。度今出世。圭曰。汝既乞戒。即既戒矣。戒外無戒。又何戒焉。曰此理也。事則未然。必得師戒。而身為門弟子乃可耳。圭因為張座。正幾秉爐曰。付汝五戒。如能持者。當答曰能。如不能者。當答不能。繼而唱曰
【現代漢語翻譯】 現代漢語譯本： 生（眾生）分別（差別）。祖（六祖慧能）說：『你很懂得無生（不生不滅的真如本性）的道理。』覺（一宿覺）說：『無生難道還有道理可言嗎？』祖說：『沒有道理，誰來分別？』覺說：『分別也沒有道理。』祖讚歎說：『好啊，好啊，稍微留下一點點執著。』當時人稱他為一宿覺。從此學者像車輻一樣聚集而來，教化普及天下。先天二年十月十七日去世，端坐如入定。享年四十九歲。以那年的十一月十三日，安葬在西山的南面。弟子慧操、慧持等慈玄寂等，繼承他的教化。括州刺史李邕撰寫文章刻在石碑上，來記載他的事蹟。慶州刺史魏靖為他編輯平生的著作，來流傳於世。後來謚號為無相，塔號為凈光。
唐朝的元圭（人名）： 是伊關李氏的兒子。天資英俊，體態容貌幽靜文雅。永淳二年，於是登壇受具足戒，隸屬於閑居寺。隨即學習毗尼（戒律），又在慧安禪師的房間里領悟禪宗的宗旨。於是在嵩山的龐塢結廬隱居。景龍二年，有率領部下，排列儀仗，頭戴高帽身穿褲褶的人來拜見他。元圭認為他不是一般人，就對他說：『善來仁者（對人的尊稱），為何而來？』那人說：『法師難道不認識我嗎？』元圭說：『我看佛與眾生平等，怎麼會唯獨對你產生分別呢？』那人說：『我是這座山的神，職能是給人帶來利益或災害，甚至能決定人的生死，法師怎麼能平等看待我呢？』元圭說：『我看待身體與虛空一樣，看待我與你一樣。你能破壞虛空與你自身，才能破壞我。我本來就沒有生，你又怎麼能破壞我呢？』神立刻叩頭再拜說：『法師的智慧辯才廣大，不是我所能及的。』希望授予我五戒，度我今生出離世間。元圭說：『你既然乞求戒律，就已經受戒了。戒律之外沒有別的戒律，還要什麼戒律呢？』神說：『這是道理上來說是這樣，但實際上還沒有。一定要得到法師的戒律，我才能成為您的門下弟子。』元圭於是鋪設座位，擺正幾案，拿著香爐說：『傳授你五戒，如果能持守，應當回答「能」，如果不能持守，應當回答「不能」。』接著唱道：
【English Translation】 English version: Distinguishing between sentient beings. The Patriarch (the Sixth Patriarch Huineng) said, 'You have deeply understood the meaning of non-birth (the true nature of Suchness that neither arises nor ceases).' Jue (Yisu Jue) said, 'Does non-birth have any meaning?' The Patriarch said, 'Without meaning, who would distinguish?' Jue said, 'Distinguishing also has no meaning.' The Patriarch sighed, 'Excellent, excellent, retaining a slight attachment.' At that time, he was called Yisu Jue (Awakened Overnight). From then on, scholars gathered like spokes of a wheel, and his teachings spread throughout the world. He passed away on the seventeenth day of the tenth month of the second year of Xiantian, sitting upright as if in meditation. He lived to be forty-nine years old. On the thirteenth day of the eleventh month of that year, he was buried on the south side of West Mountain. His disciples Huicao, Huichi, Ci Xuanji, and others continued his teachings. Li Yong, the prefect of Kuozhou, wrote an inscription on a stone tablet to record his deeds. Wei Jing, the prefect of Qingzhou, compiled his writings to be passed down to the world. Later, he was posthumously named Wuxiang (No Form), and his pagoda was named Jingguang (Pure Light).
Tang Dynasty's Yuan Gui (personal name): Was the son of the Li family of Yiguan. He was gifted with intelligence and had a refined and elegant appearance. In the second year of Yongchun, he ascended the platform to receive the full precepts, belonging to Xianju Temple. He immediately studied the Vinaya (precepts) and also awakened to the principles of Chan Buddhism in the room of Chan Master Huian. Thereupon, he built a hut in Pangwu of Mount Song to live in seclusion. In the second year of Jinglong, someone leading troops, arranging ceremonial guards, wearing tall hats and trousers came to visit him. Yuan Gui thought he was no ordinary person, so he said to him, 'Welcome, benevolent one, why have you come?' The man said, 'Does the master not recognize me?' Yuan Gui said, 'I see the Buddha and sentient beings as equal, how could I create distinctions only for you?' The man said, 'I am the god of this mountain, whose duty is to bring benefit or harm to people, even to determine their life and death, how can the master regard me as equal?' Yuan Gui said, 'I regard the body as equal to emptiness, and I regard myself as equal to you. If you can destroy emptiness and yourself, then you can destroy me. I originally have no birth, how can you destroy me?' The god immediately prostrated and bowed again, saying, 'The master's wisdom and eloquence are vast, beyond my reach.' I wish to receive the five precepts and be delivered from this world in this life. Yuan Gui said, 'Since you have requested the precepts, you have already received them. There are no precepts outside of the precepts, what other precepts are needed?' The god said, 'This is true in principle, but not yet in practice. I must receive the precepts from the master in order to become your disciple.' Yuan Gui then set up a seat, straightened the table, and held the incense burner, saying, 'I will transmit the five precepts to you. If you can uphold them, you should answer 'I can.' If you cannot uphold them, you should answer 'I cannot.'' Then he chanted:
。汝能不淫乎。曰既娶矣。圭曰。非謂此也。謂能無羅欲也。曰能。曰汝能不盜乎。曰資用無乏。奚庸取。圭曰。非謂此也。謂能以善惡致禍福。而不以祭祀否也。曰能曰汝能不殺乎。曰實司其柄。圭曰。非謂此也。謂能無濫誤混疑也。曰能。曰汝能不妄語乎。曰我本正直。安肯妄語圭曰。非謂此也。謂能不失先後。而合於天心也。曰能。曰汝能不飲酒乎。曰世以為禮。奈何。圭曰。非謂此也。謂能不以醉酗敗德也。曰能。圭曰。已上是如來所制妙戒。能以有心守護。而無心拘執。有心遮持。而無心開犯。則先天地生不為壽。後天地死不為老。終日變化不為動。畢竟寂嘿不為靜。故娶妻非淫也。饗祭祀非取也。操政柄非殺也。當於先後。非妄語也。醉於仁義。非酒也。此固有心者也。若其無心。則羅欲不為淫。以饗而福惡。不饗而禍善。不為盜。誤混疑不為殺。先後違天。不為妄語。醉酗不為酒。蓋無心則無戒。無戒則無佛。無佛則無眾生。無汝亦無我。無我無汝。孰為能戒。孰為所戒哉。曰我神通亞佛。師以為何如。圭曰。如我解。佛亦無神通。而況汝乎。神悚然驚曰。愿見教。圭曰。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮億劫事。而不能化道無緣。佛能度無量有情。不能盡眾生界。汝能戾
上帝。東天行而西七曜乎。則吾知其不能也。汝能奪地祇。融五嶽而結四海乎。則吾又知其不能也。且謂神通。而有所不能。則雖謂之無神通可也。曰我誠淺昧。未聞空義。今既得戒于師。請效所能。以報慈德。圭固辭。不可。因曰。東巖寺之面勢而莽然無樹。北岫有之。而非遮蔽也。汝無撓物。聊為吾移北樹于東嶺。斯已矣。曰諾。必夜風震。慎無恐也。遂辭去。圭目送之。但見空中幢蓋飛翻。戈戟森聳。環珮之聲。搖曳碧靄。紅霞之上。杳渺而沒焉。是夕三鼓。飆電雨雹果驟。棟宇欲摧壓。且視之。則東巖松栝。行列如久植。而北嶺則無復舊矣。圭禁其徒勿外言。言則不信者。且以我為妖也。開元四年。丙辰示寂。春秋七十三。
唐印宗
生吳郡印氏。母鎦始娠。其鄰人咸夢。一端雅沙門。徐步入其舍。鎦亦自夢。或求為其子。陳讓再三不止。他夕父又夢。有童子跪授旃檀香木于鎦氏者。於是鎦氏。食遇葷。膻輒厭棄。逮生宗即使事佛。無靳惜意。稍長依宿德習經論。尤精涅槃。咸亨元年。闡導京輦盛甚。上元中詔入居大愛敬寺。辭不赴。乃就蘄之東山。咨受忍大師禪法。復嘗于番禺。與慧能禪師問答。深明心要。久之還鄉里。會刺史王胄。請置戒壇。度人可千數。因詔江東諸寺院。置壇度人如之。
【現代漢語翻譯】 現代漢語譯本： 『上帝，你能讓太陽從東方執行到西方，讓七曜（七大行星）也這樣執行嗎？』我知道你不能。『你能奪取地神的力量，融化五嶽，連線四海嗎？』我也知道你不能。如果說有神通，卻又有所不能，那即使說沒有神通也可以。』 印宗回答：『我確實淺薄無知，沒有聽聞過空性的道理。現在既然已經從師父那裡接受了戒律，請允許我效力所能，來報答您的慈悲恩德。』 圭禪師堅決推辭，說：『不必了。東巖寺的地勢開闊，卻光禿禿地沒有樹木。北邊山上有樹，但又不能作為屏障。你不要驚動其他東西，隨便為我把北邊的樹移到東邊的山嶺上，這樣就可以了。』 印宗回答：『好的。』並囑咐道：『晚上會有狂風震動，請不要害怕。』於是告辭離去。 圭禪師目送他離去，只見空中幢幡寶蓋飛舞，戈戟林立，環珮的聲音，在碧綠的雲霧中搖曳。在紅色的雲霞之上，漸漸消失不見。 當天晚上三更時分，狂風、閃電、冰雹驟然而至。房屋好像都要被摧毀壓塌。仔細一看，東巖寺的松樹和柏樹，已經像種植了很久一樣排列整齊。而北邊的山嶺，則不再是原來的樣子了。 圭禪師禁止他的弟子們向外說這件事，說：『說了也不會有人相信，而且還會認為我是妖怪。』開元四年丙辰年，圭禪師圓寂，享年七十三歲。
唐朝印宗禪師 印宗禪師出生于吳郡印氏家族。他的母親鎦氏剛懷孕時，鄰居們都夢見一位端莊的沙門，緩緩地走進他們家。鎦氏自己也夢見，有人請求做她的兒子，多次陳述請求，沒有停止。 另一個晚上，他的父親又夢見，有童子跪著將旃檀香木授予鎦氏。於是鎦氏在飲食上，遇到葷腥油膩的食物就厭惡拋棄。等到印宗禪師出生后，就讓他侍奉佛，沒有吝惜之意。 稍微長大后，他依止有德行的僧人學習經論，尤其精通《涅槃經》。咸亨元年，他在京城弘揚佛法，非常興盛。上元年中，皇帝下詔讓他入住大愛敬寺，他推辭沒有去。於是前往蘄州的東山，請教忍大師禪法。又曾經在番禺，與慧能禪師問答，深刻地明白了心要。 很久以後，他回到家鄉。適逢刺史王胄，請求設定戒壇，度化的人數可達千人。因此皇帝下詔給江東各寺院，設定戒壇，像這樣度化僧人。
【English Translation】 English version: 'God, can you make the sun travel from east to west, and the seven luminaries (the seven major planets) do the same?' I know you cannot. 'Can you seize the power of the earth deities, melt the five sacred mountains, and connect the four seas?' I also know you cannot. If there is supernatural power, yet there are things it cannot do, then it can be said that there is no supernatural power at all.' Yinzong replied, 'I am indeed shallow and ignorant, and have not heard of the doctrine of emptiness. Now that I have received the precepts from my teacher, please allow me to do what I can to repay your compassionate kindness.' Chan Master Gui firmly declined, saying, 'There is no need. The terrain of Dongyan Monastery is open, but it is bare and without trees. There are trees on the north mountain, but they cannot serve as a screen. Do not disturb anything else, just move the trees from the north mountain to the east ridge for me, and that will be enough.' Yinzong replied, 'Okay.' And instructed, 'There will be strong winds and tremors tonight, please do not be afraid.' Then he bid farewell and left. Chan Master Gui watched him leave, and saw banners and canopies flying in the air, halberds standing in rows, and the sound of jade pendants swaying in the green mist. Above the red clouds, he gradually disappeared. That night, at the third watch, strong winds, lightning, and hail suddenly arrived. The houses seemed about to be destroyed and crushed. Upon closer inspection, the pine and cypress trees of Dongyan Monastery were neatly arranged as if they had been planted for a long time. And the north mountain was no longer the same as before. Chan Master Gui forbade his disciples from speaking about this matter to outsiders, saying, 'No one will believe it if you say it, and they will think I am a monster.' In the year Bingchen of the Kaiyuan era, the fourth year, Chan Master Gui passed away, at the age of seventy-three.
Tang Dynasty Chan Master Yinzong Chan Master Yinzong was born into the Yin family of Wujun. When his mother, Liu, was first pregnant, the neighbors all dreamed of a dignified Shramana slowly entering their house. Liu herself also dreamed that someone was asking to be her son, repeatedly stating the request without stopping. Another night, his father dreamed that a child was kneeling and presenting sandalwood to Liu. Therefore, Liu, in her diet, would reject and discard greasy and fishy foods. When Chan Master Yinzong was born, he was allowed to serve the Buddha, without any reluctance. After growing up a little, he relied on virtuous monks to study the scriptures and treatises, especially proficient in the Nirvana Sutra. In the first year of Xianheng, he propagated the Dharma in the capital, which was very prosperous. In the middle of the Shangyuan era, the emperor issued an edict for him to reside in the Great Aijing Monastery, but he declined to go. So he went to Dongshan in Qizhou to consult Chan Master Ren for Chan teachings. He also once had questions and answers with Chan Master Huineng in Panyu, deeply understanding the essentials of the mind. After a long time, he returned to his hometown. It happened that the governor Wang Zhou requested to set up an ordination platform, and the number of people to be ordained could reach thousands. Therefore, the emperor issued an edict to the monasteries in Jiangdong to set up ordination platforms and ordain monks in this way.
后詔入內。造慈氏大像。著心要集。纂三教文意之表明佛法者。先天二年二月二十日終。年八十七。
唐神英
滄州人。丱歲從師究習經論。又參神會禪師于荷澤。禪師謂之曰。汝於五臺有緣。宜往。開元四年。六月中旬。乃獲戾止。一日食畢。偶游西林。忽入一院。榜曰。法華。其外三門十三間。壁畫五臺山十寺境。其內三門。則塑護國仁王像。有樓峻聳。奉文殊普賢像于上。其餘行宮道場儀仗蔽映。正中則多寶塔也。其莊嚴之盛。具如經說。英時神情恍𢠳。境物變眩。宜非耳目所能了。及出則眾僧詭相異狀。交揖迭晤。遂東行可三十步。聞閉戶聲。回視無所見。英因泣曰。此大聖啟悟我也。我其敢怠。乃發願一依化院規橫營建。以隆佛法。先筑庵化塔處。召匠致材。旋有成緒。使吳道子圖所見於墻堵間。仍扁法華。匡徒說法。氣象冠諸方。久之告滅。壽七十五。
唐僧達
姓王氏。會稽人。稚齒即于龜山妙喜寺出家。其寺建於梁時。故所居者。皆耆宿。達獨年少。尋遊方至黃梅見忍禪師。曹溪見印宗禪師光州見道岸律師。於是造詣日深。聲名日廣。負錫而歸之者。如水之宗海。開元七年。以疾而終。年八十二。
唐智威
縉雲蔣氏子。少出家千軒轅黃帝煉丹山。未幾。負笈
【現代漢語翻譯】 現代漢語譯本：後來，（皇帝）下詔讓他進入宮內，建造了慈氏（Maitreya，彌勒菩薩）大像，並著有《心要集》。他纂集了包含儒、釋、道三教文意的文章，以闡明佛法。先天二年二月二十日圓寂，享年八十七歲。
唐代的神英（Shenying）
是滄州人。年少時跟隨老師研習經論，又在荷澤參拜神會（Shenhui）禪師。禪師對他說：『你與五臺山有緣，應該前往。』開元四年六月中旬，他到達了那裡。一天飯後，偶然遊覽西林，忽然進入一座寺院，匾額上寫著『法華（Fahua）』。寺院外有三門十三間房屋，墻壁上畫著五臺山十座寺廟的景象。裡面的三門則塑有護國仁王像。有一座高聳的樓閣，上面供奉著文殊（Manjusri）和普賢（Samantabhadra）菩薩像。其餘的行宮道場和儀仗相互掩映。正中間是多寶塔。其莊嚴的景象，完全如經書所說。當時神英神情恍惚，所見之物變幻不定，似乎不是耳目所能理解的。出來后，眾僧的表情都很奇怪，互相作揖問候。於是他向東走了大約三十步，聽到關門的聲音，回頭看卻什麼也看不見。神英因此哭泣道：『這是大聖在啟悟我啊！我怎敢懈怠？』於是發願完全按照化院的規模橫向營建，以弘揚佛法。先在化塔的地方筑庵，召集工匠運來木材，很快就有了進展。他讓吳道子將所見景象畫在墻壁上，仍然題名為『法華』，廣招門徒說法，氣象為各方之冠。很久以後圓寂，享年七十五歲。
唐代的僧達（Sengda）
姓王，是會稽人。年幼時就在龜山妙喜寺出家。這座寺廟建於梁朝，所以居住在那裡的人，都是年長的僧人，只有僧達年紀很小。後來他遊歷四方，在黃梅拜見忍（Ren）禪師，在曹溪拜見印宗（Yinzong）禪師，在光州拜見道岸（Dao'an）律師。因此他的造詣日益精深，聲名日益遠播。揹著錫杖來歸附他的人，如同水流歸向大海。開元七年，因病圓寂，享年八十二歲。
唐代的智威（Zhiwei）
是縉雲蔣家的兒子。年少時在軒轅黃帝煉丹山出家，沒過多久，就揹著書箱離開了。
【English Translation】 English version: Later, (the emperor) issued an edict to summon him into the palace. He built a large statue of Maitreya (慈氏, the Bodhisattva of the Future), and authored the 'Essentials Collection' (心要集). He compiled articles containing the literary meanings of Confucianism, Buddhism, and Taoism to clarify the Buddha-dharma. He passed away on the twentieth day of the second month of the second year of the Xiantian era, at the age of eighty-seven.
Tang Dynasty's Shenying (神英)
Was a native of Cangzhou. In his youth, he studied scriptures and treatises with a teacher, and also visited Chan Master Shenhui (神會) at Heze. The Chan master said to him, 'You have an affinity with Mount Wutai, you should go there.' In the middle of the sixth month of the fourth year of the Kaiyuan era, he arrived there. One day after a meal, he happened to visit Xilin, and suddenly entered a temple, with a plaque that read 'Fahua' (法華, Lotus). Outside the temple were three gates and thirteen rooms, and the walls were painted with scenes of the ten temples of Mount Wutai. Inside the three gates were statues of the Guardian Kings. There was a tall building, enshrining statues of Manjusri (文殊) and Samantabhadra (普賢) Bodhisattvas above. The remaining palaces, monasteries, and ceremonial guards were hidden from view. In the very center was the Pagoda of Many Treasures. The magnificence of its adornment was exactly as described in the scriptures. At that time, Shenying was in a daze, and the objects around him were changing and dazzling, seemingly beyond the comprehension of his eyes and ears. When he came out, the monks all had strange expressions, bowing and greeting each other. So he walked east for about thirty steps, and heard the sound of a door closing, but when he looked back, he saw nothing. Shenying then wept and said, 'This is the Great Sage enlightening me! How dare I be lazy?' So he vowed to build entirely according to the scale of the transformation temple, in order to promote the Buddha-dharma. First, he built a hermitage at the place of the transformation pagoda, summoned craftsmen and brought materials, and soon there was progress. He had Wu Daozi paint the scenes he had seen on the walls, and still titled it 'Fahua', widely recruiting disciples to preach the Dharma, and his demeanor surpassed all others. After a long time, he passed away, at the age of seventy-five.
Tang Dynasty's Sengda (僧達)
Whose surname was Wang, was a native of Kuaiji. He became a monk at Miaoxi Temple on Turtle Mountain at a young age. This temple was built during the Liang Dynasty, so those who lived there were all elderly monks, and only Sengda was very young. Later, he traveled around and visited Chan Master Ren (忍) at Huangmei, Chan Master Yinzong (印宗) at Caoxi, and Vinaya Master Dao'an (道岸) at Guangzhou. Therefore, his attainments became increasingly profound, and his reputation became increasingly widespread. Those who carried their staffs and returned to him were like streams flowing into the sea. In the seventh year of the Kaiyuan era, he passed away due to illness, at the age of eighty-two.
Tang Dynasty's Zhiwei (智威)
Was the son of the Jiang family of Jinyun. He became a monk at Xuanyuan Huangdi's alchemy mountain at a young age, and before long, he left with his books on his back.
往依灌頂禪師于沃州石城寺。受天臺止觀之學。然才藻富麗。作桃巖寺頭陀寺二碑。為文人所傳誦。識者以為徐陵後身云。
慧威姓留氏東陽人。盡得縉雲威公之學。時謂小威。每山居罕與世接。且於學者少許可時于教門諸子。獨以左溪玄朗可承繼。真有所知哉。
唐巨方
姓曹氏。安陸人。弱齡稟朗禪師。𨽻業于州治之明福院。始誦法華維摩二經。受具已。遍扣南宗。復造北宗。秀公所。秀問曰。白雲散處如何。曰不昧。曰到此後如何。曰正見一華開五葉。既佩密印。乃辭之。上黨卜寒嶺而居焉。學徒激揚日至。鄆帥侍中吳文煥慕其風。遣使迎歸府供養。俄為建安國寺。嘗問曰。今日後如何。答曰。地布金沙。人安寶剎。吳加敬信。開元十五年九月三日示寂。于所居寺。壽八十一。建塔葬全身。
唐義福
俗姓姜。潞州銅鞮人。出家從神秀禪師。得心法。始居藍田之廣化寺。凡二十年。徒京師慈恩寺。道望日以隆重。開元十一年。駕幸東都。詔扈從。所過官吏士女。具華幡迎導。充塞道路。蒲虢二州尤甚。蓋秀公出自黃梅。而化行關洛。雖為帝后王公所敬。禮然其所在。殊未嘗提唱宗旨。以開發徒眾。故福亦如之。一日昇堂演說。若太尉房管兵部侍郎張均禮部侍郎韋陟。群公咸在。
【現代漢語翻譯】 現代漢語譯本：灌頂禪師住在沃州石城寺，師從依止他，學習天臺止觀之學。他才華橫溢，文采華麗，創作了桃巖寺和頭陀寺兩篇碑文，被文人傳誦。有見識的人認為他是徐陵轉世。 慧威禪師俗姓留，是東陽人，盡得縉雲威公的學問，當時被稱為『小威』。他常年隱居山中，很少與世人交往，而且對學者很少認可。在教門弟子中，唯獨認為左溪玄朗可以繼承他的衣缽，真可謂慧眼識珠。 唐代巨方禪師，俗姓曹，是安陸人。年幼時師從朗禪師，在州治下的明福院出家。開始誦讀《法華經》和《維摩經》。受具足戒后，遍訪南宗，又拜訪北宗的秀公。秀公問：『白雲消散后如何？』答：『不昧。』問：『到此之後如何？』答：『正見一華開五葉。』巨方禪師得到秀公的印可后，便告辭離開，到上黨的卜寒嶺隱居。前來求學的弟子日益增多。鄆州節度使吳文煥仰慕他的風範，派使者迎接他到府供養，不久為他建造了安國寺。吳文煥曾問：『今日之後如何？』答：『地布金沙，人安寶剎。』吳文煥更加敬重信服他。開元十五年九月三日，巨方禪師在所居住的寺院圓寂，享年八十一歲。人們為他建塔，安葬了他的全身。 唐代義福禪師，俗姓姜，是潞州銅鞮人。出家后師從神秀禪師，得到心法。最初住在藍田的廣化寺，住了二十年。後來到京師的慈恩寺，聲望日益隆重。開元十一年，皇帝駕臨東都，義福禪師奉詔扈從。所經過的地方，官吏士女都拿著華麗的幡旗迎接引導，道路被擠得水泄不通，蒲州和虢州尤其如此。神秀禪師出自黃梅，他的教化盛行於關中和洛陽一帶，雖然受到帝后王公的尊敬禮遇，但他所在的地方，卻從未提倡宗派宗旨，以啓發徒眾。因此，義福禪師也像他一樣。一天，義福禪師升座說法，太尉房管、兵部侍郎張均、禮部侍郎韋陟等眾多官員都在場。
【English Translation】 English version: Chan Master Guanding resided at Shicheng Temple in Wozhou, where he followed and studied the Tiantai Zhi Guan (止觀, cessation and contemplation) teachings. He was exceptionally talented and eloquent, composing two steles for Taoyan Temple and Toutuo Temple, which were widely circulated among literati. Discerning individuals considered him to be the reincarnation of Xu Ling. Chan Master Huiwei, whose lay surname was Liu, was from Dongyang. He fully mastered the teachings of Wei Gong of Jinyun and was known as 'Little Wei' at the time. He often lived in seclusion in the mountains, rarely interacting with the world, and seldom approved of scholars. Among the disciples of the teachings, he uniquely considered Zuoqi Xuanlang capable of inheriting his mantle, truly demonstrating insightful discernment. During the Tang Dynasty, Chan Master Jufang, whose lay surname was Cao, was from Anlu. In his youth, he followed Chan Master Lang and became a monk at Mingfu Temple in the prefectural seat. He began by reciting the Lotus Sutra and the Vimalakirti Sutra. After receiving the full precepts, he visited various Southern School teachers and also visited Xiu Gong of the Northern School. Xiu asked, 'What is it like after the white clouds dissipate?' He replied, 'Not obscured.' Xiu asked, 'What is it like after arriving here?' He replied, 'Right view: one flower opens five petals.' Having received Xiu Gong's seal of approval, he bid farewell and resided at Hanling Mountain in Shangdang. The number of students seeking instruction increased daily. Wu Wenhuan, the military governor of Yunzhou, admired his virtue and sent envoys to welcome him to the government for support. Soon, Anguo Temple was built for him. Wu once asked, 'What will it be like after today?' He replied, 'The ground will be covered with golden sand, and people will dwell in precious temples.' Wu became even more respectful and faithful. On the third day of the ninth month of the Kaiyuan fifteenth year (727 AD), Chan Master Jufang passed away at the temple where he resided, at the age of eighty-one. A pagoda was built to bury his entire body. During the Tang Dynasty, Chan Master Yifu, whose lay surname was Jiang, was from Tongdi in Luzhou. After becoming a monk, he followed Chan Master Shenxiu and attained the mind-dharma. Initially, he resided at Guanghua Temple in Lantian for twenty years. Later, he went to Ci'en Temple in the capital, and his reputation grew daily. In the eleventh year of Kaiyuan (723 AD), the emperor visited the Eastern Capital, and Chan Master Yifu was ordered to accompany him. Everywhere they passed, officials, scholars, and women held ornate banners to welcome and guide them, filling the roads, especially in Puzhou and Guozhou. Chan Master Shenxiu came from Huangmei, and his teachings flourished in the Guanzhong and Luoyang areas. Although he was respected and honored by emperors, empresses, princes, and dukes, he never advocated sectarian doctrines to enlighten his followers. Therefore, Yifu was like him. One day, Chan Master Yifu ascended the Dharma seat to give a sermon, and many officials were present, including Grand Commandant Fang Guan, Vice Minister of the Ministry of War Zhang Jun, and Vice Minister of the Ministry of Rites Wei Zhi.
因曰。日吳吾與汝輩訣別矣。既退而張竊語房。某以早歲餌金丹。深忌臨喪。今大師如此。某不敢留。遂去。人莫知者。福徐與房曰。吾與張游有年矣。而宿業之來。其不可免如此。茍能小忍。以終吾會。則猶庶幾。且就執房手曰勉之。必為中興名臣。后張果陷賊。而房有翼戴功。
唐䟦曰羅菩提
華言金剛智。南印土摩剌耶國人也。摩剌耶。華言光明。其國近觀音所居補陀洛伽山。故云爾。父婆羅門善五明論。建支王師事之。智甫數歲。即能日誦萬言。不廢忘。年十六出家。隨師學于中印土那爛陀寺。修多羅阿毗曇。莫不練習。洎登戒法。遍聽律部。既而詣西印土究討小乘諸部。瑜伽三密陀羅尼門。十餘年。於是博通三藏。次東遊楞伽山。歷佛逝裸人等。二十餘國。開元七年。至廣州。詔迎居京師之慈恩寺。徙薦福寺。至必建大曼拏羅灌頂法。度四眾。大智大慧不空三師。皆行弟子禮。十九年。從駕幸洛陽。會久不雨。詔結壇禱之。於是依菩薩法在所住處。用不空鉤穴地深四肘。起壇其上。繪七俱胝菩薩像。對之祀唄。期以像目開。即雨七日。炎氣益熾。天無雲翳。午後目開。西北風起雨大霔。飛瓦㧞樹。遠近驚駭。而壇屋穿漏。莫知其故。或傳以為龍飛去云。士庶來觀。日千萬輩。時上以得姓之始。
【現代漢語翻譯】 現代漢語譯本：於是他說：『我和你們訣別了。』說完就退下了，張某私下對房某說：『我年輕時服食金丹，非常忌諱臨終之事。現在大師這樣，我不敢留在這裡了。』於是離開了，沒有人知道。福某私下對房某說：『我和張某交往多年了，但是宿世的業報到來，竟然無法避免。如果能稍微忍耐，以完成我們的聚會，或許還有希望。』並且握著房某的手說：『努力啊，你一定會成為中興的名臣。』後來張果陷入賊寇之手，而房某有輔佐君王的功勞。
唐跋曰羅菩提（Tang跋曰羅菩提）：
華言金剛智（Vajrabodhi），是南印度摩剌耶國（Malaya）人。摩剌耶，華言光明。這個國家靠近觀音（Avalokiteśvara）所居住的補陀洛伽山（Potalaka）。他的父親是婆羅門（Brahmin），擅長五明論。建支王（King Jianzhi）以他為師。金剛智年僅幾歲，就能每天背誦上萬字，不會遺忘。十六歲出家，跟隨老師在中印度那爛陀寺（Nalanda Monastery）學習，經藏（Sutras）、論藏（Abhidhamma），沒有不精通的。等到受了具足戒，廣泛聽聞律藏（Vinaya）。之後前往西印度，深入研究小乘的各個部派，瑜伽（Yoga）、三密（Three Mysteries）、陀羅尼（Dharani）法門，十多年。於是博通三藏（Tripitaka）。接著向東遊歷楞伽山（Lanka Mountain），經過佛逝（Śrīvijaya）、裸人等二十多個國家。開元七年，到達廣州。皇帝下詔迎接他到京師的慈恩寺（Ci'en Monastery）居住，后遷到薦福寺（Jianfu Monastery）。在那裡建立了巨大的曼荼羅（Mandala），舉行灌頂法事，度化四眾弟子。大智（Dazhi）、大慧（Dahui）、不空（Amoghavajra）三位法師，都以弟子之禮侍奉他。開元十九年，跟隨皇帝到洛陽。當時很久沒有下雨，皇帝下詔讓他設壇祈雨。於是他依照菩薩法，在所居住的地方，用不空鉤（Amogha-vajra）挖地四肘深，在上面建壇，繪製七俱胝（seven kotis）菩薩像，對著佛像祭祀誦經。期望佛像的眼睛睜開，就會下雨。七天後，炎熱更加熾盛，天空沒有云彩。午後，佛像的眼睛睜開了，西北風颳起，下起大雨，飛瓦拔樹，遠近的人都感到驚駭。而壇屋穿漏，不知道是什麼原因。有人傳說是因為龍飛去行雲布雨。士人和百姓前來觀看，每天有成千上萬的人。當時皇帝認為這是他得姓的開始。
【English Translation】 English version: Thereupon, he said, 'I bid farewell to you all.' Having said that, he withdrew. Zhang whispered to Fang, 'I took golden elixir in my early years and deeply dread facing death. Now that the master is like this, I dare not stay.' So he left, and no one knew. Fu privately said to Fang, 'Zhang and I have been friends for many years, but the karma of past lives has come, and it is unavoidable. If we can endure a little to complete our gathering, there may still be hope.' And he held Fang's hand and said, 'Strive hard, you will surely become a famous minister of the restoration.' Later, Zhang Guo fell into the hands of bandits, while Fang had the merit of supporting the emperor.
Tang跋曰羅菩提 (Tang ba yue luo pu ti):
In Chinese, it means Vajrabodhi (金剛智). He was from the country of Malaya (摩剌耶) in South India. Malaya means 'light' in Chinese. This country is near Mount Potalaka (補陀洛伽山), where Avalokiteśvara (觀音) resides. His father was a Brahmin (婆羅門) who was skilled in the five sciences. King Jianzhi (建支王) took him as his teacher. Vajrabodhi, at only a few years old, could recite tens of thousands of words a day without forgetting. At the age of sixteen, he left home and followed his teacher to study at Nalanda Monastery (那爛陀寺) in Central India. He was proficient in the Sutras (經藏), Abhidhamma (論藏). After receiving the full precepts, he widely listened to the Vinaya (律藏). Then he went to West India to study the various schools of Hinayana, Yoga (瑜伽), the Three Mysteries (三密), and Dharani (陀羅尼) for more than ten years. Thus, he became well-versed in the Tripitaka (三藏). Next, he traveled east to Lanka Mountain (楞伽山), passing through Śrīvijaya (佛逝), the Naked People, and more than twenty other countries. In the seventh year of Kaiyuan, he arrived in Guangzhou. The emperor ordered him to be welcomed to reside in Ci'en Monastery (慈恩寺) in the capital, and later moved to Jianfu Monastery (薦福寺). There, he established a large Mandala (曼荼羅) and performed the initiation ceremony, converting the fourfold assembly of disciples. The three masters, Dazhi (大智), Dahui (大慧), and Amoghavajra (不空), all served him with the respect due to a disciple. In the nineteenth year of Kaiyuan, he followed the emperor to Luoyang. At that time, it had not rained for a long time, and the emperor ordered him to set up an altar to pray for rain. So, according to the Bodhisattva Dharma, he dug a pit four cubits deep in the place where he lived, using the Amogha-vajra (不空鉤), and built an altar on it, painting seven kotis (七俱胝) of Bodhisattva images, and worshiped and chanted sutras to them. He hoped that when the eyes of the images opened, it would rain. After seven days, the heat became more intense, and there were no clouds in the sky. In the afternoon, the eyes of the images opened, and a northwest wind rose, and it rained heavily, blowing tiles and uprooting trees, causing alarm far and wide. But the altar house was leaking, and no one knew why. Some people said that it was because the dragon flew away to spread clouds and rain. Scholars and commoners came to watch, tens of thousands of people every day. At that time, the emperor considered this to be the beginning of his surname.
崇老氏。有司希意請。凡蕃客一切並逐。報可。侍者以告。智曰。吾梵僧也。非蕃客。詔旨寧為我哉。卒不去。未幾陛辭游雁門。上大驚。下握手上殿。慰問移時。有皇女。疾久不愈。遷臥咸宜外館。閉目經旬。浹無所語。詔智授誡。因擇宮中七歲女子二人。以緋繒蔽面臥地。上使牛仙童。書若敕者。焚之它處。智嘿有所誦。二女子忽能誦所焚敕語。不遺一字。頃之皇女亦起。坐上聞之。不俟仗衛馳而至。而皇女因謂上曰。冥數難移。琰摩王以陛下之德。見二女子持敕至。遂令先保母鎦氏護送。隨二女子歸。猶獲半日之活。以慰陛下。自是上加欽仰。武貴妃造金剛壽命菩薩像。河東郡王。繪毗盧遮那塔中像。皆智所戒飭也。曰庶幾其延壽。二貴。人果皆不久而終。大慧禪師一行。請譯灌頂諸部流通。十一年。詔于資聖寺置館。出瑜伽唸誦法二卷。七俱胝陀羅尼二卷。東印土婆羅門。大首領。直中書。伊舍羅譯語。嵩岳沙門溫古筆受。十八年于大薦福寺。出㬅殊室利五字心陀羅尼觀自在瑜伽法要各一卷。沙門智藏譯語。一行筆受。又補足舊譯隨求章句。二十年。于洛陽廣福寺。語門人曰。白月圓時。吾當逝矣。八月既望。禮毗盧遮那佛像。繞旋七匝。還院焚香發願。頂戴梵夾拜所譯。從容付囑。寂然而化。壽七十一。臘
【現代漢語翻譯】 現代漢語譯本 崇信老子之道的皇帝，手下官員揣摩其意旨上奏，請求將所有外來胡人都驅逐出境，皇帝批準了。侍從將此事告訴智藏（Zhi Zang，僧人名），智藏說：『我是梵僧，不是胡人，皇帝的詔令不會針對我吧。』最終他沒有離開。不久之後，他向皇帝告辭，前往雁門。皇帝大為震驚，走下殿握住他的手，慰問了很久。當時有一位公主，生病很久都沒有好轉，被安置在咸宜外館靜養，閉著眼睛已經十多天了，一句話也不說。皇帝下詔讓智藏為她授戒。於是挑選了宮中兩位七歲的女孩，用紅色絲綢矇住臉，讓她們躺在地上。皇帝讓牛仙童寫了一道類似敕令的東西，在其他地方焚燒。智藏默默地念誦經文，兩位女孩忽然能夠背誦所焚燒的敕令內容，沒有遺漏一個字。不久之後，公主也起身坐了起來。皇帝聽到這件事，沒有等待儀仗隊，就飛奔而至。公主於是對皇帝說：『冥冥之中的定數難以改變，閻摩王（Yama，冥界之王）因為陛下的德行，看到兩位女孩拿著敕令到來，於是命令先讓保姆鎦氏護送，跟隨兩位女孩回去，還能有半天的壽命，以安慰陛下。』從此以後，皇帝更加欽佩智藏。武貴妃建造了金剛壽命菩薩像，河東郡王繪製了毗盧遮那（Vairocana，佛名）塔中的佛像，都是智藏所勸導的。說是希望能夠以此來延年益壽，但兩位貴人果然都沒有活很久就去世了。大慧禪師一行人，請求翻譯灌頂部的各種經典，以便流通。十一年，皇帝在資聖寺設定譯經館，翻譯出《瑜伽唸誦法》二卷，《七俱胝陀羅尼》二卷，由東印度婆羅門，大首領，直中書伊舍羅（Isvara）擔任翻譯，嵩岳沙門溫古負責筆錄。十八年，在大薦福寺，翻譯出《㬅殊室利五字心陀羅尼》、《觀自在瑜伽法要》各一卷，由沙門智藏擔任翻譯，一行負責筆錄。又補足了舊譯的《隨求章句》。二十年，在洛陽廣福寺，他對門人說：『白月圓滿之時，我就要離世了。』八月十六日，他禮拜毗盧遮那佛像，繞佛像走了七圈，回到院中焚香發願，頭頂著梵文經書，拜別所翻譯的經典，從容地囑咐後事，然後安詳地圓寂了，享年七十一歲，僧臘（僧侶的年齡）未知。
【English Translation】 English version The emperor, who revered Laozi, had officials who, sensing his intentions, requested that all foreign 'Fan' (蕃, a term for foreigners, often referring to people from Central Asia) be expelled. The emperor approved. A attendant told Zhi Zang (智藏, a monk's name) about this. Zhi Zang said, 'I am a 'Brahmin' monk, not a 'Fan' foreigner. Surely the imperial decree is not for me?' In the end, he did not leave. Not long after, he bid farewell to the emperor and traveled to Yanmen. The emperor was greatly alarmed, came down from the throne, grasped his hand, and comforted him for a long time. At that time, there was an imperial princess who had been ill for a long time without recovery. She was moved to the Xianyi Outer Pavilion to recuperate, and had been lying with her eyes closed for over ten days, without saying a word. The emperor issued an edict for Zhi Zang to administer precepts to her. Thereupon, two seven-year-old girls from the palace were chosen, their faces covered with red silk, and made to lie on the ground. The emperor had Niu Xiantong write something resembling an imperial decree, which was burned elsewhere. Zhi Zang silently recited scriptures, and the two girls suddenly were able to recite the contents of the burned decree, without missing a single word. Shortly after, the princess also got up and sat. The emperor, upon hearing this, rushed over without waiting for the imperial guard. The princess then said to the emperor, 'The decree of fate is difficult to change. Yama (琰摩王, the King of the Underworld), because of Your Majesty's virtue, saw the two girls arriving with the decree, and ordered the former nanny, Liu, to escort them back, so that she could live for another half a day, to comfort Your Majesty.' From then on, the emperor held Zhi Zang in even greater esteem. Consort Wu Gui created a Vajra Longevity Bodhisattva statue, and the Prince of Hedong painted an image in the Vairocana (毗盧遮那, a Buddha's name) Pagoda, all of which were advised by Zhi Zang. It was said that this would extend their lives, but both nobles indeed died not long after. The Great Wisdom Zen Master and his party requested the translation of various initiation scriptures for circulation. In the eleventh year, the emperor established a translation hall at Zisheng Temple, and translated two volumes of the 'Yoga Recitation Method' and two volumes of the 'Seven Kotis Dharani', with Isvara (伊舍羅), a Brahmin from East India, a great leader and direct secretary, as the translator, and the monk Wengu of Mount Song as the scribe. In the eighteenth year, at the Great Jianfu Temple, he translated one volume each of the 'Manjushri Five Syllable Heart Dharani' (㬅殊室利五字心陀羅尼) and the 'Avalokitesvara Yoga Essentials', with the monk Zhi Zang as the translator and Yi Xing as the scribe. He also supplemented the old translation of the 'Chapter of the Universal Gate'. In the twentieth year, at Guangfu Temple in Luoyang, he said to his disciples, 'When the white moon is full, I shall depart.' On the sixteenth day of the eighth month, he prostrated before the Vairocana Buddha statue, circumambulated it seven times, returned to the courtyard, burned incense, made vows, placed the Sanskrit scriptures on his head, bid farewell to the translated scriptures, calmly entrusted his affairs, and then passed away peacefully, at the age of seventy-one. His monastic age is unknown.
五十一塔于龍門伊川之右。
唐普寂
姓馮氏。河東蒲人。稚歲登壇。循于經律。事神秀大師于荊州玉泉寺。凡六年。盡得其道。久視中。詔秀赴京師。乃薦寂。中宗以秀年德俱尊。不可猥以世事煩動。詔寂代統其眾。開元二十三年。徙居京師。王公士庶。駢謁驟訪。門墻如市。寂素嚴重寡言。無所教戒。茍獲一望見顏色。則慰喜不自勝。若有所以開寤者。近遠尤以此異之。二十七年。終於唐興寺。壽八十九。及葬河南尹裴寬與妻子並制缞麻之服。列于門徒之次。慟哭而送。閭里為空。詔謚大慧禪師。
唐一行
姓張氏。鉅鹿人。佐命功臣公謹之諸孫。髫齔岐嶷。讀書不再覽。俄從普寂禪師得心法。因禮寂為師。以出家焉。寂嘗設大會時徴士盧鴻。方隱居別峰。朝廷屢聘不起。寂請為文。以開導邑社。於是鴻袖出其文。置幾上。謂寂曰。事僻語古。必求俊朗者宣之。不然可呼至。吾當先以指授之也。寂趣使呼行至。行伸紙視之。微笑而已。無所問。復置文幾上去。鴻私怪其輕脫。及鐘梵俱作。千眾駢集庭宇。行攘袂而進。抗音傾瀉。無少遺誤。鴻𥈭眙嘆息。因語寂學宜縱其游故三藏玄理。莫不淹貫。尤善陰陽讖緯之書。千里尋訪。必得乃已。聞天臺山國清寺。有妙于數學者。行造之。然其所
【現代漢語翻譯】 現代漢語譯本 五十一塔位於龍門伊川的右邊。
唐 普寂（Puji）
姓馮，是河東蒲州人。年幼時就登上講壇，精通經律。在荊州玉泉寺侍奉神秀（Shenxiu）大師六年，盡得其道。久視年間，朝廷下詔讓神秀前往京師，神秀就推薦了普寂。中宗認為神秀年高德劭，不宜以世俗之事煩擾，就下詔讓普寂代替神秀統領他的門徒。開元二十三年，普寂遷居京師，王公貴族和平民百姓，都爭先恐後地拜訪，門庭若市。普寂一向莊重寡言，沒有什麼教誨，人們如果能有幸望見他的容顏，就欣慰得不能自已，好像有所開悟一樣，遠近的人都因此感到驚異。開元二十七年，普寂在唐興寺圓寂，享年八十九歲。等到安葬時，河南尹裴寬和妻子都穿上了喪服，排列在門徒的行列中，痛哭著送別，整個里巷都空了。朝廷追諡為大慧禪師（Dahui Chanshi）。
唐 一行（Yixing）
姓張，是鉅鹿人，佐命功臣公謹的眾位孫子之一。年幼時就聰慧過人，讀書過目不忘。不久后從普寂禪師那裡得到了心法，於是拜普寂為師，出家為僧。普寂曾經舉辦大型法會，當時徵召的隱士盧鴻（Luhong），正在別峰隱居，朝廷多次聘請都不肯出山。普寂請盧鴻寫文章，用來開導當地的百姓。於是盧鴻拿出他的文章，放在幾案上，對普寂說：『這件事比較冷僻，語言也比較古奧，必須找一個才華出衆的人來宣讀，不然可以把他叫來，我應當先親自指點他。』普寂就派人叫一行前來。一行展開紙張看了看，只是微微一笑，沒有問什麼，又把文章放回幾案上。盧鴻私下裡覺得他輕率。等到鐘聲和梵唄聲一起響起，成千上萬的人聚集在庭院裡，一行卷起袖子走上前，高聲朗讀，一字不漏。盧鴻驚訝地嘆息。於是對普寂說，學問應該讓他自由發展。所以三藏（Sanzang）的玄理，沒有不精通的。尤其擅長陰陽讖緯之類的書籍，千里尋訪，一定要得到才罷休。聽說天臺山國清寺（Guoqing Temple）有人精通數學，一行就去拜訪他。然而他所
【English Translation】 English version The Fifty-one Pagodas are located to the right of the Longmen Yichuan.
Tang Dynasty, Puji
His surname was Feng, and he was from Puzhou in Hedong. He ascended the altar at a young age and was well-versed in the sutras and precepts. He served the Great Master Shenxiu at Yuquan Temple in Jingzhou for six years, fully attaining his Way. During the period of Jiushi, the imperial court issued an edict summoning Shenxiu to the capital, and Shenxiu recommended Puji. Emperor Zhongzong believed that Shenxiu was venerable in age and virtue and should not be troubled by worldly affairs, so he issued an edict ordering Puji to take over the leadership of his disciples. In the twenty-third year of Kaiyuan, Puji moved to the capital, and princes, dukes, scholars, and commoners alike flocked to visit him, making his gate as crowded as a marketplace. Puji was usually solemn and taciturn, without any teachings or admonitions. If people were fortunate enough to catch a glimpse of his face, they would be overjoyed and feel as if they had been enlightened, which was why people from near and far were amazed by him. In the twenty-seventh year of Kaiyuan, Puji passed away at Tangxing Temple at the age of eighty-nine. When he was buried, the Prefect of Henan, Pei Kuan, and his wife both wore mourning clothes and stood in the ranks of the disciples, weeping bitterly as they bid farewell, leaving the entire neighborhood empty. The imperial court posthumously conferred upon him the title of Great Wisdom Chan Master (Dahui Chanshi).
Tang Dynasty, Yixing
His surname was Zhang, and he was from Julu, one of the grandsons of the meritorious official Gongjin. He was intelligent and precocious from a young age, and he could remember everything he read after only one reading. Soon after, he obtained the mind-method from Chan Master Puji, so he took Puji as his teacher and became a monk. Puji once held a large Dharma assembly, and at that time, the recluse Lu Hong, who had been summoned, was living in seclusion on Biefeng Mountain, and the imperial court had repeatedly invited him to come out of seclusion, but he refused. Puji asked Lu Hong to write an article to enlighten the local people. So Lu Hong took out his article and placed it on the table, saying to Puji, 'This matter is rather obscure, and the language is rather ancient, so you must find a talented person to read it aloud, or you can call him here, and I should first personally instruct him.' Puji sent someone to call Yixing. Yixing unfolded the paper and looked at it, only smiled slightly, and did not ask anything, and then put the article back on the table. Lu Hong privately felt that he was frivolous. When the sound of bells and chanting arose together, thousands of people gathered in the courtyard, Yixing rolled up his sleeves and stepped forward, reciting loudly, without missing a single word. Lu Hong was astonished and sighed. So he said to Puji, learning should be allowed to develop freely. Therefore, he was proficient in all the profound principles of the Tripitaka (Sanzang). He was especially skilled in books of Yin-Yang prophecies, searching for them thousands of miles, and would not stop until he obtained them. Hearing that there was someone at Guoqing Temple on Mount Tiantai who was proficient in mathematics, Yixing went to visit him. However, what he
居傍小溪。水急甚。岸立未即渡。且遙聞其人布算聲。謂侍者曰。今日當有弟子遠來。而未之見者。為沮於水耳即除一算。水乃不流。行承言而見。稽首足下。盡得其術焉。道士邢和璞不測人也。謂尹愔曰。漢洛下閎造歷。以為更八百歲。當差一日。則有聖人出。定之今一行和尚。造大衍曆。既正其謬。又當其運。則洛下閎之言斯信。而和尚之為聖人可知矣。玄宗詔問其能。對曰能記憶。帝命中官。取宮籍試之。行閱畢。唱數幅習熟如素。帝不覺降榻拜曰。師聖人也。嗟異良久。自是動靜皆從。扣災福。號之天師。尋詔住唐興寺。有王媼者。行未出家時鄰里也。一日詣行涕泣。求救其子殺人罪。行命多與之金使去曰。國家刑憲其可以私意於之哉。媼因悉數其微時事。大詬不已。行嘿念有所報效。且起布算。即戒凈人。操布囊坐某坊空靜地以俟。曰遇生物。則捕以投囊中急歸。凈人如其戒。日且午。果見老䝏引七㹠至。逐之。䝏走而㹠得。行即以閉巨壅中。祝數番。明日詔問。司天監奏。夜失北斗星何耶。行對以為昔後魏失熒惑幾至亡國。以其能戒懼而免此。則人主轉禍為福之兆也。今失帝車。豈非天所以大儆陛下歟。夫匹夫匹婦。有所憤激。猶隕霜天旱。而祝盛德所感召乎。釋門以慈心降一切魔。自微僧觀之。莫若大
赦。以幸天下。帝以為然。及降赦之夕。占奏一星見。七夜而復其初。久之獲證金剛三藏陀羅尼秘印。登前佛壇。受法王寶。復偕無畏三藏。譯毗盧遮那佛經開后佛國。睿宗玄宗並加寵遇。每詔入集賢院。備顧問。開元中嘗大旱。詔祈雨。曰宜得。一器。上有龍狀者。詔中官遍閱內庫。皆弗類。異日得古鑒。行指其鼻喜曰。此真龍也。遂以入壇場。頃之雨。帝從容於大明宮。密以社稷吉兇。祚運修短。問之。行不應徐以他語亂其意。帝詰不已。遂曰。陛下當有萬里之行。社稷畢德終吉。且遺帝以金合子一。其小如彈丸。堅不可發。撼之有聲。云事急則開。后幸蜀。倉皇漫莫記省。至成都發之。則當歸藥也。復見萬里橋。帝曰。一行其神已乎。遽焚香告謝。唐逮昭宗而梁代之。則昭宗初封吉王。其太子為德王云。
開元十五年十月八日。扈駕幸新豐遂辭帝歸嵩山謁寂寂。方接款河南尹裴寬。忽謝寬曰。小間愿有復也。寬因屏以窺之。見寂坐堂上。受行禮足起。寂附耳語再三。行竟降階入南室。手閉其戶。寂召侍者聲鐘曰。一行滅度矣。左右趨視。則已瞑目。無復氣息。先是九月間。得疾于華嚴寺將輿病入辭。以小間而止。帝於是夕夢瞰禪居。繩床紙槅歷歷。曉使人問疾。且驗之。如所夢。乃召京城名德。為設道場
【現代漢語翻譯】 現代漢語譯本：皇帝因此赦免了天下罪犯。皇帝認為可行。等到頒佈赦令的當晚，占卜的人上奏說一顆星出現，七個夜晚后又恢復原狀。很久以後，一行獲得了金剛三藏（Vajrasamadhi Sutra，佛教經典）的陀羅尼（Dharani，總持，咒語）秘密印法。登上之前的佛壇，接受法王之位。又與無畏三藏（Śubhakarasiṃha，印度密宗僧侶）一起，翻譯《毗盧遮那佛經》（Mahavairocana Sutra，大日經），開啟了後來的佛國。睿宗（唐睿宗）和玄宗（唐玄宗）都對他非常寵信優待，經常下詔讓他進入集賢院，以備顧問。開元年間，曾經發生大旱，皇帝下詔讓他祈雨。一行說應該得到一件器物，上面有龍的形狀。皇帝命令宦官遍查內庫，都沒有類似的。有一天，得到一面古鏡，一行用手指著鏡子上的龍鼻高興地說：『這才是真龍啊。』於是用它進入壇場。不久就下雨了。皇帝在大明宮裡，私下裡詢問國家的吉兇，國運的長短。一行不直接回答，而是用其他話來擾亂他的心思。皇帝追問不止，一行就說：『陛下將有遠行，但國家最終會吉祥。』並且送給皇帝一個金盒子，小如彈丸，堅固無法打開，搖動它有聲音，說遇到緊急情況就打開。後來皇帝逃往蜀地，倉皇之中忘記了這件事。到達成都后打開它，裡面是當歸藥。又見到萬里橋，皇帝說：『一行真是神了啊。』於是焚香告謝。唐朝到了昭宗（唐昭宗）時被梁朝取代，而昭宗最初被封為吉王，他的太子被封為德王，這都應驗了一行的預言。
開元十五年十月八日，一行護送皇帝到新豐，於是辭別皇帝回到嵩山拜見寂寂（Yě Yè，人名）。正接待河南尹裴寬（Péi Kuān，人名）時，忽然向裴寬告辭說：『稍微離開一下，希望還有回來的時候。』裴寬因此屏退左右窺視他，看見一行在堂上靜坐，接受寂寂的禮拜，然後起身。寂寂附耳對一行說了再三。一行最終走下臺階進入南室，親手關上門。寂寂召集侍者敲鐘說：『一行圓寂了。』左右侍者跑去檢視，發現他已經閉上眼睛，沒有了氣息。此前九月間，一行在華嚴寺得了病，將要用轎子抬著病體來辭別皇帝，因為『小間』的預言而停止。皇帝在這天晚上夢見俯瞰禪房，繩床紙窗清晰可見。第二天早上派人詢問病情，並且驗證夢境，與夢中情景一樣。於是召集京城有名的僧人，為一行設立道場。
【English Translation】 English version: The Emperor, therefore, pardoned the criminals throughout the realm, deeming it appropriate. On the evening the amnesty was promulgated, astrologers reported the appearance of a star, which returned to its original state after seven nights. Much later, Yi Xing (a famous monk) obtained the secret mudra (hand gesture) of the Dharani (mantra) of the Vajrasamadhi Sutra (a Buddhist scripture). He ascended the former Buddha altar and received the title of Dharma King. He also joined Śubhakarasiṃha (an Indian esoteric monk) in translating the Mahavairocana Sutra (a Buddhist scripture), thus opening the later Buddhist kingdom. Emperor Ruizong (Emperor Ruizong of Tang) and Emperor Xuanzong (Emperor Xuanzong of Tang) both favored him greatly, frequently summoning him to the Jixian Academy to serve as an advisor. During the Kaiyuan era, there was a severe drought, and the Emperor ordered him to pray for rain. Yi Xing said that they should obtain an object with a dragon shape on it. The Emperor ordered the eunuchs to search the imperial treasury, but they found nothing similar. One day, they obtained an ancient mirror, and Yi Xing pointed to the dragon's nose on it, exclaiming, 'This is the true dragon!' Thereupon, he used it in the altar. Soon after, it rained. The Emperor, at leisure in the Daming Palace, privately inquired about the nation's fortune and the length of the dynasty. Yi Xing did not respond directly but diverted the conversation. The Emperor pressed him repeatedly, and Yi Xing finally said, 'Your Majesty will have a journey of ten thousand miles, but the nation will ultimately be auspicious.' He then gave the Emperor a golden box, as small as a bullet, which was sturdy and could not be opened, but made a sound when shaken, saying that it should be opened in an emergency. Later, when the Emperor fled to Shu (Sichuan), he forgot about it in his haste. Upon arriving in Chengdu, he opened it and found it contained Angelica sinensis (Danggui, a Chinese herb). Seeing the Wanli Bridge, the Emperor said, 'Yi Xing is truly a sage!' He then burned incense and gave thanks. The Tang Dynasty was replaced by the Liang Dynasty during the reign of Emperor Zhaozong (Emperor Zhaozong of Tang), who was initially enfeoffed as the Prince of Ji, and his heir was enfeoffed as the Prince of De, all of which fulfilled Yi Xing's predictions.
On the eighth day of the tenth month of the fifteenth year of the Kaiyuan era, Yi Xing escorted the Emperor to Xinfeng, then bid farewell to the Emperor and returned to Mount Song to visit Yě Yè (a person's name). While receiving the Henan Governor Péi Kuān (a person's name), he suddenly excused himself to Péi Kuān, saying, 'I will be away for a short while, and I hope to return.' Péi Kuān then screened himself off and peeked at him, seeing Yi Xing sitting quietly in the hall, receiving Yě Yè's obeisance, and then rising. Yě Yè whispered to Yi Xing repeatedly. Yi Xing finally descended the steps and entered the south room, closing the door himself. Yě Yè summoned the attendants and rang the bell, saying, 'Yi Xing has passed away.' The attendants rushed to check and found that he had already closed his eyes and was no longer breathing. Previously, in the ninth month, Yi Xing had fallen ill at the Huayan Temple and was about to be carried in a sedan chair to bid farewell to the Emperor, but he stopped because of the 'short while' prophecy. That night, the Emperor dreamed of overlooking the meditation room, seeing the rope bed and paper window clearly. The next morning, he sent someone to inquire about the illness and verify the dream, which was exactly as he had dreamed. Thereupon, he summoned famous monks from the capital to establish a Dharma assembly for Yi Xing.
祈福。其神交於帝。豈非夙有緣契耶。著所翻經疏七卷。攝調伏藏六十卷。釋氏系錄一卷。開元大衍曆五十二卷。又規鐵為黃赤二道。造遊儀。以正歷。葬全身於銅人原。謚大慧。御製塔銘樹冢上。
唐戍婆揭羅僧訶
華言凈師子。又言善無畏。蓋義翻也。一名輸波迦羅。華言無畏。亦義翻也。其先以國難。自中天竺分王烏荼。父佛手王。以畏有神姿異藝。夙禪位焉。已而兄弟鬩墻。統戎平定。宜行軍法。義不忍誅。乃𢪛淚白母。以位讓兄入道。母哀而許之。且密以傳國寶珠。為分器去。師事中天竺國那爛陀寺達磨掬多。為本師。仍舍寶珠。瑩之像額。一日侍次。有僧持缽至。而油餌尚溫。粟飯猶暖。曰方從震旦乞得。畏由是知其座下之人皆果證云。掬多戒畏。勿復言。因盡得其總持瑜伽三密教法。辭而遊歷。摧破外道九十宗。
聞母氏以見憶喪明。附信問安。朗然如故。未幾。還省。掬多曰汝于震旦有緣。行矣毋滯。登雪山體殊不安。忽掬多飛空至。謂曰。菩薩身同世間。不捨生死。汝久離相。寧有病耶。東近唐境。有神人現形辭曰。此寔文殊師利所護神州赤縣地也。非弟子所能攝。開元四年。丙辰奉梵夾屆長安。詔居興福寺。徙西明寺。先是帝夢與相見。御丹青肖其貌殿壁。及廷謁。與夢所見
【現代漢語翻譯】 現代漢語譯本：為他祈福，是因為他的精神與帝王相交，難道不是前世就結下了緣分嗎？他翻譯的經書有《經疏》七卷，《攝調伏藏》六十卷，《釋氏系錄》一卷，《開元大衍曆》五十二卷。他還用鐵製作了黃道和赤道，製造了遊儀來校正曆法。他圓寂后全身葬在銅人原，謚號為大慧。皇帝親自撰寫塔銘，立在墳墓上。
唐朝的戍婆揭羅僧訶（Śubhakarasiṃha，意為凈師子），漢譯又稱善無畏，這都是意義上的翻譯。他的另一個名字是輸波迦羅（Śubhakara），漢譯為無畏，也是意義上的翻譯。他的祖先因為國家危難，從中天竺分封到烏荼國為王。他的父親佛手王，因為畏懼他有神奇的容貌和奇異的才能，很早就禪讓王位給他。後來兄弟之間發生內訌，他率領軍隊平定了叛亂。本應施行軍法，但他不忍心誅殺，於是流著眼淚告訴母親，要把王位讓給哥哥，自己去修行。他的母親哀憐地答應了他，並且秘密地把傳國寶珠分給他作為離別的禮物。他拜中天竺國那爛陀寺的達磨掬多（Dharmagupta）為本師，並且捨棄了寶珠，用它來裝飾佛像的額頭。有一天，他侍奉本師的時候，有個僧人拿著缽來，缽里的油餅還溫熱，粟米飯還冒著熱氣，說是剛從震旦（中國）乞討來的。善無畏由此知道，在本師座下的人都已經證得了果位。達磨掬多告誡善無畏，不要再說了。於是善無畏完全得到了總持瑜伽三密教法。他告別本師，四處遊歷，摧毀了外道的九十種宗派。
聽說母親因為思念自己而眼睛失明，他附上書信問候母親，母親的回信清楚明白，和以前一樣。不久，他回國探望母親。達磨掬多說：『你和震旦有緣分，去吧，不要停留在這裡。』他登上雪山，身體非常不適。忽然達磨掬多飛到空中，對他說：『菩薩的身體和世間凡人一樣，不捨棄生死。你長期脫離世相，怎麼會有病呢？』靠近唐朝邊境的時候，有神人現身辭別說：『這裡確實是文殊師利（Mañjuśrī）菩薩所護佑的神州赤縣之地，不是我等弟子所能管轄的。』開元四年，丙辰年，他帶著梵文經書來到長安，皇帝下詔讓他住在興福寺，後來又遷到西明寺。在此之前，皇帝夢見了他，讓畫工畫了他的畫像掛在殿壁上。等到朝廷謁見的時候，和他夢中所見的一樣。
【English Translation】 English version: Blessings were sought for him because his spirit communed with the Emperor; was it not a karmic connection from a previous life? He translated seven volumes of 'Jing Shu' (經疏, Commentary on Sutras), sixty volumes of 'She Diao Fu Zang' (攝調伏藏, Collection of Disciplining and Subduing), one volume of 'Shi Shi Xi Lu' (釋氏系錄, Records of the Śākya Lineage), and fifty-two volumes of 'Kaiyuan Dayan Calendar' (開元大衍曆, Kaiyuan Grand Evolution Calendar). He also used iron to create the ecliptic and celestial equator, and made a 'you yi' (遊儀, astronomical instrument) to correct the calendar. After his death, his entire body was buried at Tongren Plain, and he was posthumously named 'Da Hui' (大慧, Great Wisdom). The Emperor personally wrote an inscription for his pagoda, erected above his tomb.
During the Tang Dynasty, Śubhakarasiṃha (戍婆揭羅僧訶, meaning 'Pure Lion') was also known as Shanwuwei (善無畏, meaning 'Fearless'). These are both translations of the meaning. Another name of his was Śubhakara (輸波迦羅), translated as Wuwei (無畏, Fearless), also a translation of the meaning. His ancestors, due to national difficulties, were enfeoffed from Central India to the kingdom of Oḍḍiyāna. His father, King Buddhasukha (佛手王), fearing his divine appearance and extraordinary talents, abdicated the throne to him early on. Later, a fratricidal conflict arose, which he quelled with his army. He should have implemented military law, but he could not bear to execute anyone, so he tearfully told his mother that he would relinquish the throne to his brother and enter the path of cultivation. His mother agreed with sorrow and secretly gave him the national treasure pearl as a parting gift. He took Dharmagupta (達磨掬多) of Nālandā Monastery in Central India as his root teacher and relinquished the treasure pearl, using it to adorn the forehead of a Buddha statue. One day, while he was attending to his teacher, a monk arrived with a bowl containing warm oily cakes and hot millet rice, saying that he had just begged for it from China (震旦, Zhèndàn). Śubhakarasiṃha then knew that all those under his teacher's tutelage had attained fruition. Dharmagupta cautioned Śubhakarasiṃha not to speak of it further. Thereupon, Śubhakarasiṃha fully received the teachings of the 'Samaya Yoga Three Mysteries' (總持瑜伽三密教法). He bid farewell to his teacher and traveled extensively, destroying ninety sects of heretics.
Hearing that his mother had lost her sight due to missing him, he sent a letter to inquire after her well-being. Her reply was clear and lucid, just as before. Shortly after, he returned home to visit his mother. Dharmagupta said, 'You have a karmic connection with China; go, do not tarry here.' He ascended the Snow Mountains, and his body felt very unwell. Suddenly, Dharmagupta flew through the air and said, 'The body of a Bodhisattva is the same as that of ordinary people, not abandoning birth and death. You have long been detached from phenomena; how can you be sick?' Near the border of the Tang Dynasty, a deity appeared to bid farewell, saying, 'This is indeed the land of the Red County (赤縣地, Chìxiàn Dì), the divine territory protected by Mañjuśrī (文殊師利). It is beyond the ability of us disciples to govern.' In the fourth year of Kaiyuan (開元), the year of Bingchen (丙辰), he arrived in Chang'an (長安) with Sanskrit scriptures. The Emperor ordered him to reside in Xingfu Monastery (興福寺) and later moved him to Ximing Monastery (西明寺). Prior to this, the Emperor had seen him in a dream and had a portrait of him painted on the palace walls. When he was presented at court, he was exactly as he had appeared in the dream.
。無小異。五年詔翻譯。菩提寺沙門悉達度語。無著筆受。出虛空藏求聞持法經一卷。十二年隨駕入洛。出大毗盧遮那成佛神變加持經七卷。蘇婆呼童子經三卷。蘇悉地揭羅經三卷。沙門寶月度語。一行筆受。蓋得之京師華嚴寺。者昔有沙門無行西遊。學畢言歸。卒于北印。獲梵夾悉留華嚴云。至是始選取而譯之。畏尤開定業。而稟承者日至。平居神異莫測。嘗手出成模鑄銅塔。作火之日。或懼其庭宇湫隘。致災變。畏曰無苦。當自知。塔成而雪凍冱。及爐炭。上以夏暑旱。使畏禱雨。曰民病且死。雖風雷亦足快意。使中官高力士候望。畏不立壇。持小刀攪缽中水。誦祝數百言。有物如龍。大如指。赤色矯首瞰。水面。復潛缽底。畏且攪且祝。頃之白氣自缽起。徑上數尺。稍稍遠引。畏謂力士曰。亟去雨至矣。力士疾馳去。顧見白氣旋轉。自講堂而西。如匹素。既而昏霾。大風震電。而隨驟。大木皆拔。力士入奏。而衣盡沾濕矣。二十年乞西還。不允二十三年乙亥十月七日卒。壽九十九。臘八十。贈鴻臚卿遣鴻臚承李現。具威儀賓律師護喪。二十八年十月三日。葬全身龍門西山廣化寺之庭。
唐行思
鐳氏。廬陵安城人。幼歲出家。每群居論道。思惟嘿然後聞曹溪法席之盛。乃往參禮。問曰。當何所務。
【現代漢語翻譯】 現代漢語譯本： 沒有小的差異。五年時下詔翻譯。菩提寺的沙門悉達（Siddhartha，意為成就者）口譯，無著（Asanga，意為無執著）筆錄。譯出《虛空藏求聞持法經》一卷。十二年隨駕進入洛陽，譯出《大毗盧遮那成佛神變加持經》七卷，《蘇婆呼童子經》三卷，《蘇悉地揭羅經》三卷。沙門寶月（Ratnacandra，意為寶月）口譯，一行（I-Hsing，意為一行）筆錄。這些經書大概是從京師華嚴寺得到的。從前有沙門無行（Wu-Hsing，意為無行）西遊，學成后打算回國，死於北印度，得到梵文經書全部留在華嚴寺，到這時才選取翻譯。畏尤（Wei-You，意為畏尤）開創並確定事業，前來稟承的人一天天增多。他平時神異莫測。曾經親手製作成模鑄造銅塔，在點火的那天，有人擔心他的庭院狹窄，會引起災禍。畏尤說沒有問題，自己會知道。塔建成時正值冰雪嚴寒，等到爐火燒旺，皇上因為夏天干旱，讓畏尤祈雨。畏尤說百姓病重將死，即使是風雷也足以使他們感到高興。皇上派中官高力士（Gao Lishi，意為高力士）等候觀看。畏尤沒有設立祭壇，只是拿著小刀攪動缽中的水，唸誦祝語數百字，有個東西像龍，像手指一樣大，紅色的昂著頭看著水面，又潛入缽底。畏尤一邊攪動一邊唸誦祝語，一會兒白氣從缽中升起，直接向上數尺，慢慢地向遠處延伸。畏尤對高力士說，趕快走吧，雨就要來了。高力士快馬加鞭地離去，回頭看見白氣旋轉，從講堂向西，像一匹白色的絹。不久就昏暗陰霾，大風雷電，暴雨隨即而來，大樹都被拔起。高力士入宮稟報，衣服都濕透了。二十年請求西歸，沒有被允許。二十三年乙亥年十月七日去世，享年九十九歲，僧臘八十年。追贈鴻臚卿，派遣鴻臚丞李現（Li Xian，意為李現），準備好威儀，由律師護送喪事。二十八年十月三日，將全身葬在龍門西山廣化寺的庭院中。
唐行思（Hsing-Szu，意為行思）
鐳氏，廬陵安城人。年幼時出家，每次大家在一起討論佛法，行思總是默默思考，後來聽說曹溪（Ts'ao-ch'i，意為曹溪）法席興盛，於是前去參拜。問道：『應當做什麼事？』
【English Translation】 English version: There were no minor discrepancies. In the fifth year, an imperial decree was issued for translation. The Shramana Siddhartha (Siddhartha, meaning 'one who achieves') of Bodhi Monastery provided oral translation, and Wu-Cho (Asanga, meaning 'unattached') transcribed. The 'Akasagarbha Sutra of Seeking and Retaining Knowledge' in one volume was produced. In the twelfth year, he followed the imperial carriage to Luoyang and translated the 'Mahavairocana Sutra of Becoming Buddha through Supernatural Transformation and Empowerment' in seven volumes, the 'Subahukumara Sutra' in three volumes, and the 'Susiddhikara Sutra' in three volumes. The Shramana Ratnacandra (Ratnacandra, meaning 'Jewel Moon') provided oral translation, and I-Hsing (I-Hsing, meaning 'One Practice') transcribed. These scriptures were likely obtained from the Huayan Monastery in the capital. In the past, there was a Shramana Wu-Hsing (Wu-Hsing, meaning 'No Practice') who traveled west. After completing his studies, he intended to return home but died in North India. He obtained Sanskrit scriptures, all of which were left at Huayan Monastery. Only at this time were they selected and translated. Wei-You (Wei-You, meaning 'Awe-Inspiring') initiated and established the work, and those who came to receive instruction increased daily. His divine abilities were unfathomable. He once personally created a mold to cast a bronze pagoda. On the day of lighting the fire, some worried that his courtyard was too narrow and might cause disaster. Wei-You said there would be no problem and that he would know. When the pagoda was completed, it was the height of winter with ice and snow. When the furnace was lit, the emperor, due to the summer drought, ordered Wei-You to pray for rain. Wei-You said that the people were seriously ill and dying, and even wind and thunder would be enough to make them happy. The emperor sent the eunuch Gao Lishi (Gao Lishi, a proper name) to observe. Wei-You did not set up an altar but simply stirred the water in a bowl with a small knife, chanting incantations hundreds of times. Something like a dragon, as big as a finger, red in color, raised its head to look at the surface of the water and then submerged to the bottom of the bowl. Wei-You continued to stir and chant. After a while, white vapor rose from the bowl, directly upward several feet, gradually extending into the distance. Wei-You said to Gao Lishi, 'Leave quickly, the rain is coming.' Gao Lishi galloped away and looked back to see the white vapor swirling, moving west from the lecture hall like a bolt of white silk. Soon it became dark and hazy, with strong winds and thunder, and torrential rain followed, uprooting large trees. Gao Lishi entered the palace to report, his clothes completely soaked. In the twentieth year, he requested to return west but was not allowed. On the seventh day of the tenth month of the year Yi-Hai in the twenty-third year, he passed away at the age of ninety-nine, with eighty years as a monk. He was posthumously awarded the title of Minister of the Court of State Ceremonies, and the Vice Minister of the Court of State Ceremonies, Li Xian (Li Xian, a proper name), was sent to prepare the ceremonial arrangements, with a Vinaya master escorting the funeral. On the third day of the tenth month of the twenty-eighth year, his whole body was buried in the courtyard of Guanghua Monastery on the Western Mountain of Longmen.
Tang Hsing-Szu (Hsing-Szu, a proper name)
From the Lei clan, he was a native of Ancheng in Luling. He left home at a young age. Whenever everyone gathered to discuss the Dharma, Hsing-Szu would contemplate silently. Later, hearing of the flourishing Dharma seat of Ts'ao-ch'i (Ts'ao-ch'i, a place name), he went to pay his respects and asked, 'What should one do?'
即不落階級。祖曰。汝曾作什麼來。思曰。聖諦亦不為。祖曰。又道不落階級。思曰。聖諦尚不為。何階級之有。祖深器之。祖將示寂。謂思曰。從上衣法雙行。師資遞授。衣以表信。法乃印心。茍得其人。何患不信。吾今留衣。永鎮山門。以絕爭端。汝當分化。無令斷絕。思得記莂。住青原山凈居寺。有沙彌希遷。問於六祖曰。和尚百年後。希遷未審當依附誰。祖曰。尋思去。及祖順世遷每兀坐。想念而已。第一座咄曰。汝師兄名行思。汝師所言尋思者。政欲使汝依附師兄。語意分明。汝何迷執。遷便禮辭祖龕。徑造凈居。思問曰。子何來。遷曰曹溪思曰。將得什麼來。遷曰。未到曹溪亦不失。思曰。恁么用到曹溪作么。遷曰。若不到曹溪。爭知不失。遷又問曰。曹溪大師還識和尚否。思曰。汝今識吾否。遷曰。識又爭能得。又問。和尚出嶺來多少時。思曰。我卻不如汝早晚離曹溪。遷曰。希遷不從曹溪來。思曰。我亦早知你去處也。遷曰和尚幸是大人。莫造次。他日思問遷汝什麼處來。遷曰。曹溪。思乃舉拂子曰。曹溪還有者個么。遷曰。非但曹溪。西天亦無。思曰。子莫曾到西天否。遷曰。若到即有也。思曰。未在更道。遷曰。和尚也須道取一半。莫全靠學人。思曰。不辭向汝道。恐已后無人承當。即令遷馳書
到南嶽曰。汝速回。吾有個鈯斧子。與汝住山去。遷至彼。未呈書。便問讓和尚云。不慕諸聖。不重己靈時如何。讓曰。子問太高生。何不向下問。遷曰。寧可永劫沉淪。不慕諸聖解脫。讓休去。遷回。思問。曰。子送書達否。遷曰。信亦不通。書亦不達。思曰。作么生。遷舉前語。卻曰。發日蒙和尚許鈯斧子。便請。思垂一足。遷禮拜神。會來參。思問什麼處來。會曰。曹溪。思曰。曹溪意旨如何。會振身而已。思曰。猶滯瓦礫在。會曰。和尚此間莫有真金與人否。思曰。設有與。你向什麼處著。僧問如何是佛法大意。思曰。廬陵未作么價。開元二十八年十二月十三日。升堂告眾跏跗而逝。僖宗謚弘濟。塔號歸真。
唐圓寂
不知何許人。總章間。見於京師。性嗜靜燕。得心法于嵩山老安禪師玄解莫能及。久居太平等山。尋訪稠禪師遺蹟殆遍。或致禮則吒詈。邀請則避走。常有不可犯之色。踞傲腆跣意氣自得。然海內好修之士。愈益親附焉。大司空嚴綬尤傾心信。重。世號無生和尚。沒時或謂其年百五十五。生於己巳之歲也。
唐思睿
姓王氏。太原人。出家居郡之崇福寺。性質慈讓。平生無慍容。夙抱羸瘵立筵誦十輪經。專祈藥上。忽感心力勇銳。辨說如傾注。日益加倍。世莫足以當其
【現代漢語翻譯】 現代漢語譯本 到南嶽（地名，位於今湖南省）時，懷讓（南嶽懷讓，禪宗大師）說：『你快回去。我有個鈯斧子，要和你一起住山。』 希遷（石頭希遷，禪宗大師）到了那裡，還沒呈上書信，便問懷讓和尚道：『不羨慕諸佛聖賢，不看重自己的靈性時，會怎麼樣？』 懷讓說：『你問得太高深了，為什麼不問些淺顯的？』 希遷說：『寧可永遠沉淪，也不羨慕諸佛聖賢的解脫。』 懷讓便不再理會。 希遷回去后，思忖著這個問題。 懷讓問：『你送信送到了嗎？』 希遷說：『資訊也沒傳達，書信也沒送到。』 懷讓說：『怎麼回事？』 希遷舉了之前的問題。 懷讓說：『那天蒙和尚答應給你鈯斧子，拿來吧。』 懷讓垂下一隻腳。 希遷禮拜神。 後來道會（禪宗僧人）來參拜懷讓。 懷讓問：『從哪裡來？』 道會說：『曹溪（地名，位於今廣東省韶關市）』。 懷讓說：『曹溪的意旨如何？』 道會只是抖了抖身子。 懷讓說：『你還滯留在瓦礫之中。』 道會說：『和尚您這裡莫非有真金給人嗎？』 懷讓說：『即使有，你往哪裡放？』 有僧人問：『什麼是佛法的大意？』 懷讓說：『廬陵（地名，位於今江西省吉安市）還沒定價呢。』 開元二十八年十二月十三日，懷讓升座告誡眾人，然後結跏趺坐而逝。 僖宗謚號為弘濟，塔號為歸真。
唐朝圓寂禪師 不知道是哪裡人。 總章年間，出現在京師。 性情喜好安靜。 從嵩山老安禪師那裡得到了心法，對玄妙的理解沒有人能比得上。 長久居住在太平等山。 尋訪稠禪師的遺蹟幾乎走遍了。 有時向他致禮，他就呵斥； 邀請他，他就避開。 常常有不可侵犯的神色。 踞傲腆跣，意氣自得。 然而國內好修行的人士，更加親近他。 大司空嚴綬尤其傾心信重。 世人稱他為無生和尚。 圓寂時有人說他一百五十五歲。 生於己巳年。
唐朝思睿禪師 姓王，是太原人。 出家住在郡里的崇福寺。 性質慈祥謙讓。 平生沒有慍怒的表情。 一向體弱多病，站立在筵席上誦讀《十輪經》。 專門祈求藥上菩薩。 忽然感到心力勇猛銳利，辯說起來像傾瀉一樣。 一天比一天加倍。 世上沒有人能抵擋他。
【English Translation】 English version When he arrived at Nanyue (a place name, located in present-day Hunan Province), Huairang (Nanyue Huairang, a Chan master) said, 'You should return quickly. I have a 'chu' (鈯) axe and want to live in the mountains with you.' Xiqian (Shitou Xiqian, a Chan master) arrived there, and before presenting his letter, he asked the monk Huairang, 'What happens when one does not admire the Buddhas and sages, and does not value one's own spirit?' Huairang said, 'Your question is too profound. Why not ask something simpler?' Xiqian said, 'I would rather sink into eternal suffering than admire the liberation of the Buddhas and sages.' Huairang then ignored him. After Xiqian returned, he pondered this question. Huairang asked, 'Did you deliver the letter?' Xiqian said, 'The message was not conveyed, and the letter was not delivered.' Huairang said, 'What happened?' Xiqian repeated the previous question. Huairang said, 'That day, the monk promised to give you the 'chu' axe. Bring it here.' Huairang lowered one foot. Xiqian bowed to the deity. Later, Daohui (a Chan monk) came to visit Huairang. Huairang asked, 'Where do you come from?' Daohui said, 'Caoqi (a place name, located in present-day Shaoguan City, Guangdong Province).' Huairang said, 'What is the meaning of Caoqi?' Daohui simply shook his body. Huairang said, 'You are still stuck in the rubble.' Daohui said, 'Does the monk here have real gold to give to people?' Huairang said, 'Even if I have it, where would you put it?' A monk asked, 'What is the great meaning of the Buddha-dharma?' Huairang said, 'Luling (a place name, located in present-day Ji'an City, Jiangxi Province) has not yet set a price.' On the thirteenth day of the twelfth month of the twenty-eighth year of the Kaiyuan era, Huairang ascended the seat, admonished the assembly, and then passed away in the lotus position. Emperor Xizong bestowed the posthumous title Hongji, and the pagoda was named Guizhen.
Zen Master Yuanji of the Tang Dynasty It is not known where he was from. During the Zongzhang era, he appeared in the capital. His nature was fond of quietude. He obtained the mind-dharma from Zen Master Lao An of Mount Song, and no one could match his understanding of the profound. He lived for a long time in mountains such as Taiping. He visited almost all of the traces of Zen Master Chou. Sometimes when he paid respects, he would scold; when invited, he would avoid and run away. He often had an inviolable expression. He was arrogant and unkempt, self-satisfied. However, scholars in the country who were fond of cultivation became even more attached to him. Grand Secretary Yan Shou especially admired and trusted him. The world called him the 'Non-Born Monk'. When he passed away, some said he was one hundred and fifty-five years old. He was born in the year of Ji Si.
Zen Master Sirui of the Tang Dynasty His surname was Wang, and he was from Taiyuan. He left home to live in Chongfu Temple in the prefecture. His nature was kind and yielding. He never had an angry expression in his life. He had always been weak and ill, and he stood at the banquet reciting the 'Ten Wheels Sutra'. He specially prayed to Bhaisajyaraja. Suddenly, he felt his mental strength become brave and sharp, and his eloquence was like a torrent. It increased day by day. No one in the world could match him.
鋒。開元中。義福禪師方唱達磨之指于嵩少。睿杖䇿從之。鍼芥相投。迄五載而還。玄侶之參扣者。遠邇麇至。睿應病與藥。無小忤。
唐懷讓
生金州安康之杜氏。弱冠詣荊南玉泉寺。事恒景律師。剃髮受具。乃嘆曰。出家之道。豈止此乎。時有坦禪師者。指見嵩丘老安。安因指見六祖能大師。祖問什麼處來答嵩山來。問曰。什麼物恁么來。答曰。說似一物即不中。問曰。還可修證否。答曰。修證即不無。污染即不得。祖曰。即此不污染者。諸佛之所護念。爾既如此。吾亦如此。讓既受記莂。遂執侍祖者。一十五載。先天二年。始往衡岳居般若寺。開元中。傳法院有沙門道一日禪坐不臥。讓知是法器。往問曰。大德坐禪圖個什麼答曰。圖作佛。讓乃取磚。磨于其前石上。一問讓。曰圖作什麼。讓曰。圖作鏡。一曰。磨磚豈能作鏡耶。讓曰。坐禪豈能作佛。一曰。如何即是。讓曰。如牛駕車。車若不行。打車即。是打牛即是。一無對。讓曰。汝學坐禪。汝學坐佛。若坐禪者。禪非坐臥。若坐佛者。佛無定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達理也。一禮拜問曰。如何用心即合無相三昧。讓曰。汝學心地法門。如下種子。我說法要。如彼雨露。汝緣合故當見其道。一問曰。道非色
{ "translations": [ "現代漢語譯本：", "鋒禪師在開元年間，義福禪師正在嵩山少林寺弘揚達摩祖師的禪法。睿禪師拄著枴杖前去追隨義福禪師，兩人意氣相投，一住就是五年才離開。前來參訪求教的僧侶，無論遠近都蜂擁而至。睿禪師根據他們的不同情況，給予相應的教導，沒有絲毫違逆。", "", "唐代懷讓禪師", "", "懷讓禪師是金州安康杜氏之子。年輕時前往荊南玉泉寺，侍奉恒景律師，剃度受戒。之後感嘆道：『出家修行，難道僅僅如此嗎？』當時有坦禪師，指引他去拜見嵩山的老安禪師。老安禪師又指引他去拜見六祖慧能大師。慧能大師問：『你從哪裡來？』懷讓禪師回答：『從嵩山來。』慧能大師問：『什麼東西這樣來的？』懷讓禪師回答：『說像一樣東西就不對了。』慧能大師問：『還可以修證嗎？』懷讓禪師回答：『修證不是沒有，但污染卻是不可以的。』慧能大師說：『就是這不被污染的，是諸佛所護念的。你既然如此，我也是如此。』懷讓禪師接受了慧能大師的印可，於是侍奉慧能大師十五年。先天二年，才前往衡山，住在般若寺。開元年間，傳法院有個沙門道一，整天禪坐不睡覺。懷讓禪師知道他是可造之材，前去問道：『大德坐禪，想要做什麼？』道一回答：『想要成佛。』懷讓禪師於是拿來一塊磚，在他面前的石頭上磨。道一問懷讓禪師：『磨磚想要做什麼？』懷讓禪師說：『想要做鏡子。』道一說：『磨磚怎麼能做成鏡子呢？』懷讓禪師說：『坐禪又怎麼能成佛呢？』道一說：『那怎樣才是對的呢？』懷讓禪師說：『如同牛拉車，車子若是不走，是打車呢，還是打牛呢？』道一無言以對。懷讓禪師說：『你是學坐禪呢，還是學坐佛呢？若是學坐禪，禪不在於坐臥；若是學坐佛，佛沒有固定的形象。對於無所住的法，不應該有所取捨。你若是執著于坐佛，那就是殺佛。若是執著于坐相，就不能通達真理。』道一禮拜問道：『如何用心才能契合無相三昧？』懷讓禪師說：『你學習心地法門，如下種子；我所說的法要，如那雨露。你因緣和合，自然會見到真道。』道一問：『道不是色』", "", "", "english_translations": [ "English version:", "Zen Master Feng, during the Kaiyuan era, Zen Master Yifu was propagating the teachings of Bodhidharma at Mount Song's Shaolin Temple. Zen Master Rui, leaning on his staff, went to follow Zen Master Yifu, and they resonated deeply. He stayed for five years before leaving. Monks from near and far flocked to seek his guidance. Zen Master Rui responded to their needs with appropriate teachings, without the slightest disagreement.", "", "Tang Dynasty: Huairang", "", "Zen Master Huairang was born into the Du family of Ankang, Jinzhou. In his youth, he went to Yuquan Temple in Jingnan to serve Lawyer Hengjing, where he was tonsured and received the precepts. Afterwards, he sighed, 'Is monastic practice merely this?' At that time, there was Zen Master Tan who directed him to see Old An of Mount Song. Old An then directed him to see the Sixth Patriarch, Great Master Huineng. The Sixth Patriarch asked, 'Where do you come from?' Huairang replied, 'From Mount Song.' The Sixth Patriarch asked, 'What thing comes thus?' Huairang replied, 'To say it resembles a thing is not right.' The Sixth Patriarch asked, 'Can it be cultivated and realized?' Huairang replied, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'This very undefiled nature is what all Buddhas protect and cherish. Since you are like this, so am I.' Huairang received the Sixth Patriarch's recognition and then served him for fifteen years. In the second year of the Xiantian era, he went to Mount Heng and resided at Prajna Temple. During the Kaiyuan era, there was a Shramana named Daoyi at the Chuanfa Temple who sat in meditation all day without sleeping. Huairang knew he was a vessel of the Dharma and went to ask him, 'Great Virtue, what do you intend to do by sitting in meditation?' Daoyi replied, 'I intend to become a Buddha.' Huairang then took a brick and began grinding it on a stone in front of him. Daoyi asked Huairang, 'What do you intend to do by grinding the brick?' Huairang said, 'I intend to make a mirror.' Daoyi said, 'How can grinding a brick make a mirror?' Huairang said, 'How can sitting in meditation become a Buddha?' Daoyi said, 'Then what is right?' Huairang said, 'It is like an ox pulling a cart. If the cart does not move, do you strike the cart or the ox?' Daoyi was speechless. Huairang said, 'Are you learning to sit in meditation, or are you learning to sit as a Buddha? If you are learning to sit in meditation, then meditation is not about sitting or lying down. If you are learning to sit as a Buddha, then the Buddha has no fixed form. Regarding the Dharma of non-abiding, one should not grasp or reject. If you cling to sitting as a Buddha, that is killing the Buddha. If you cling to the appearance of sitting, you will not attain the truth.' Daoyi bowed and asked, 'How should one use the mind to accord with the Samadhi of No-Form?' Huairang said, 'You are learning the Dharma of the Mind-Ground, like planting seeds; my Dharma teachings are like the rain and dew. When your conditions are ripe, you will naturally see the Way.' Daoyi asked, 'The Way is not color'" ] }
相。云何能見。讓曰。心眼開明能見非見。一曰。有成壞否。讓曰若以成壞聚散。而見道者。非見道也。聽吾偈曰。心地舍諸種。遇澤悉皆萌。三昧華無相。何壞復何成。讓生於儀鳳二年。以天寶三載。八月十日終。壽六十八。臘四十八。寶曆中詔謚大慧禪師。塔號最勝輪。元和間常侍歸登撰文勒碑。
唐靈著
姓鎦氏。巴西之綿人。年逮志學。乃遂出家。既登戒品。仍習毗尼。光陰變遷。齒涉不惑。晚歲惟闡涅槃。且領寤宗指于大照禪師。日引月將。于長安安國寺敷演上乘。杖錫而來。不滅千計。天寶五載。四月十四日。卒于寺之石棱伽經院。壽五十六。臘三十六。越三七日阇毗。是年十月十日。塔余盡于龍首岡。右則佛陀波利藏舍利之所。左則帝女媧之墳。內侍上柱國天水趙思侃立碑。釋子善運撰文。門人朗智道珣如一。追慕其德。奉香火至今。
唐玄素
字道清。潤之延陵馬氏子也。如意中。以制恩得度。𨽻名江寧長壽寺既進具。操行愈益奮厲。晚年入事威禪師于青山之幽禪寺。遂蒙印莂。自是劬躬苦志。交養恬和。外不為寒暑飢渴所變。內不為冤親榮辱所移。識者以為行嬰兒行。世因號之嬰兒行菩薩焉。開元中。京口牧韋銑遣沙門僧汪。迎居鶴林寺素每衲衣坐床上。雖見貴顯。略不
{ "translations": [ "現代漢語譯本", "相（現象，表象）。云何能見（如何才能見到真如本性）？", "讓（馬祖道一的弟子）曰：心眼開明，能見非見（用清凈的心眼才能見到真正的佛性，但這種見不是通常意義上的見）。", "一（提問者）曰：有成壞否（有生滅變化嗎）？", "讓曰：若以成壞聚散，而見道者，非見道也（如果認為道有生滅、聚合、離散，那就不是真正的見道）。聽吾偈曰：心地舍諸種，遇澤悉皆萌，三昧華無相，何壞復何成（聽我一首偈：在心地裡播下各種種子，遇到滋潤就會萌芽生長，真正的禪定之花是無相的，哪裡會有壞滅和成就呢）？", "讓生於儀鳳二年（公元677年），以天寶三載（公元744年）八月十日終，壽六十八，臘四十八（僧侶年齡）。寶曆中詔謚大慧禪師，塔號最勝輪。元和間常侍歸登撰文勒碑。", "", "唐靈著", "姓鎦氏，巴西之綿人。年逮志學，乃遂出家。既登戒品，仍習毗尼（戒律）。光陰變遷，齒涉不惑。晚歲惟闡涅槃（佛教最高境界），且領寤宗指于大照禪師。日引月將，于長安安國寺敷演上乘（大乘佛法）。杖錫而來，不滅千計。天寶五載（公元746年）四月十四日，卒于寺之石棱伽經院，壽五十六，臘三十六。越三七日阇毗（火化）。是年十月十日，塔余盡于龍首岡。右則佛陀波利藏舍利之所，左則帝女媧之墳。內侍上柱國天水趙思侃立碑。釋子善運撰文。門人朗智道珣如一，追慕其德，奉香火至今。", "", "唐玄素", "字道清，潤之延陵馬氏子也。如意中，以制恩得度。𨽻名江寧長壽寺既進具，操行愈益奮厲。晚年入事威禪師于青山之幽禪寺，遂蒙印莂（印可）。自是劬躬苦志，交養恬和。外不為寒暑飢渴所變，內不為冤親榮辱所移。識者以為行嬰兒行。世因號之嬰兒行菩薩焉。開元中，京口牧韋銑遣沙門僧汪，迎居鶴林寺素每衲衣坐床上，雖見貴顯，略不", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
為動而瞻禮。者充塞。嘗躬赴一屠家請。眾駭異。素曰佛性是同。無生豈別。茍可度者。吾即度之天寶初。將應吳越命。揚州沙門希玄夜半竊之。以往江北。濤波淼然。月黑難濟。持舟待風。俄有白光。引棹登岸。乃滅傾城迎謁。津所車馬繁擁。不避塗潦。捐金擲幣。施予山積。素一不介意。悉以為悲田之費。時李憕以禮部尚書牧揚尤加禮。敬。已而京口移牒邀還二郡道俗紛諍莫決。其德之感物類如此。天寶十一載。十一月十一日。中夜趺坐而化。壽八十五。以其月二十一日。奉全身塔于黃鶴山西。所居之地方伯邑宰。率哀悼。執心喪之禮者。袂相屬嗣法弟子法鑒法欽別有傳。菩薩戒弟子。吏部尚書齊潮廣州都督梁卿潤州刺史徐嶠京兆韋昭理給事中韓賞御史中丞李丹禮部尚書崔令欽大和間。追諡大津禪師塔號大寶杭。
唐香育
姓李氏。濟陰人。父為兗府椽。競于名位。育厭之。始嗜老莊恬漠之說。及閱貝書。則神契意合。志慮融會。遂趨滄洲安定寺。從智光律師削染。既受具足戒。復究律學。俄辭去。時秀大師方盛化。育獲預席末。久之盡得秀公之指。即入富水大佛山。以自涵養。州將韓𨳝篤慕其德。屢致禮邀出山。育輒稱疾不屈。日擁黑白提唱。聲譽籍甚。韓君緇軿結轍。供施交積。且構法堂。以進
玄侶。韓君問曰。佛法已後事如何。答曰。如同太虛。委在有力。往來參徒。數常盈千。嘗升座謂眾曰。善哉是會。遭遇者艱。須決所疑。無使虛度。因求水盥滌。趺坐而逝。壽七十三。
唐智封
姓吳氏。懷安人。中年以白衣行頭陀。后依州之清凈寺恒法師。落髮受具。始習惟識論。或譏以滯于名相。遽發憤造武當山。見秀大師疑情冰泮。思養聖胎。遂辭往蒲津安峰山。木食澗飲。禁足十年。屬州牧衛建安國寺迎請居之。毳侶競奔。蔚然繁盛。牧問曰。某今日如何。答曰日從濛汜出。照樹常無影。封來往中條山二十年。得其道者。不可勝紀。既示滅。門人塔于州北之三十里。
唐玄朗
字慧明。姓傳氏。其先浦陽郡人。自江夏太守拯避地江左。遂占藉婺之烏傷。朗則梁大士翕之六世孫也。母葛氏夢。乘羊車行虛空中。寤有妊。逮產笑而不啼。甫九歲即出家。依師誦竺典。日能覆習七紙。如意元年。五月十九日。詔度配居清泰寺。弱冠依岸律師受具于光州。學貫毗尼。後於經論。無不研究。而尤善涅槃。稔聞天臺宗旨之妙。乃詣東陽天宮寺。稟慧威師止觀法門。遁跡左溪巖中。世因以為號。發願期生兜率。嘗于寺之殿壁。繢觀音賓頭盧像。偶焚香斂念。輒感五色神光。觀者群擁。時有盲狗。
【現代漢語翻譯】 現代漢語譯本 玄侶（姓名，不確定是否為法號）。韓君問道：『玄侶去世后佛法會如何？』玄侶答道：『如同太虛（指空曠無垠的宇宙），一切委任於有能力的人。』前來參學的僧人，經常有上千人。玄侶曾升座對大眾說：『善哉，今日之盛會，能參與者實屬難得。須解決心中疑惑，莫要虛度光陰。』之後便要求用水盥洗，然後結跏趺坐而逝，享年七十三歲。
唐朝智封（法號） 俗姓吳，是懷安人。中年時以在家居士的身份修苦行。後來依止州里的清凈寺恒法師，剃度出家，受具足戒。開始學習《唯識論》，有人譏諷他執著于名相。於是他發憤前往武當山，見到秀大師后，心中的疑惑如冰雪消融。他想修養聖胎（指修習禪定，孕育智慧），於是告辭前往蒲津安峰山，以樹木果實為食，以山澗水為飲，閉關禁足十年。後來州牧衛建在安國寺，迎請他去居住，僧侶們爭相前往，寺廟非常興盛。州牧問道：『我今天做得如何？』智封回答說：『太陽從濛汜（地名）升起，照耀樹木卻常常沒有影子（比喻州牧的功德）。』智封來往于中條山二十年，得到他教導的人，數不勝數。圓寂后，弟子們在州北三十里的地方建塔安葬。
唐朝玄朗（法號） 字慧明，俗姓傳，祖先是浦陽郡人。從江夏太守傳拯開始，爲了躲避戰亂遷居到江左，於是就在婺州的烏傷落戶。玄朗是梁朝大士傳翕的第六代孫。他的母親葛氏夢見自己乘坐羊車在天空中飛行，醒來后就懷孕了。出生時，玄朗笑著而不啼哭。九歲時就出家，跟隨師父誦讀佛經，每天能夠複習七張紙的內容。如意元年五月十九日，皇帝下詔度他出家，安置在清泰寺。二十歲時，依止岸律師在光州受具足戒，精通戒律。後來對於經論，沒有不研究的，尤其擅長《涅槃經》。他早就聽說天臺宗的宗旨非常精妙，於是前往東陽天宮寺，向慧威師學習止觀法門。他隱居在左溪巖中，世人因此稱他為左溪。他發願往生兜率天。曾經在寺廟的殿壁上，繪製觀音菩薩和賓頭盧尊者的畫像。偶爾焚香靜心，就會感應到五色神光，觀看的人群擁擠不堪。當時有一隻瞎眼的狗。
【English Translation】 English version Xuan Lü (name, uncertain if it's a Dharma name). Han Jun asked: 'What will become of the Buddha-dharma after Xuan Lü's passing?' Xuan Lü replied: 'It will be like the great void (referring to the boundless universe), entrusting everything to capable individuals.' Monks who came to study often numbered in the thousands. Xuan Lü once ascended the seat and said to the assembly: 'Excellent is this gathering. Those who encounter it are rare. You must resolve your doubts and not waste your time.' Afterwards, he requested water for washing, then sat in the lotus position and passed away, at the age of seventy-three.
Tang Dynasty Zhi Feng (Dharma name) His lay surname was Wu, and he was a native of Huai'an. In middle age, he practiced asceticism as a layman. Later, he relied on Dharma Master Heng of Qingjing Temple in the prefecture, shaved his head, and received the full precepts. He began to study the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of Consciousness-only), and some criticized him for being attached to names and forms. Thereupon, he resolved to go to Mount Wudang. Upon seeing Master Xiu, the doubts in his heart melted like ice. He desired to cultivate the holy embryo (referring to the practice of meditation, nurturing wisdom), so he bid farewell and went to Anfeng Mountain in Pujin, where he ate tree fruits and drank from mountain streams, remaining in seclusion for ten years. Later, the prefectural governor Wei Jian built Anguo Temple and invited him to reside there. Monks flocked to him, and the temple flourished. The governor asked: 'How am I doing today?' Zhi Feng replied: 'The sun rises from Mengsi (place name), shining on the trees but often without shadows (a metaphor for the governor's merits).' Zhi Feng traveled back and forth to Zhongtiao Mountain for twenty years, and those who received his teachings were countless. After his passing, his disciples built a pagoda thirty li north of the prefecture to enshrine him.
Tang Dynasty Xuan Lang (Dharma name) His courtesy name was Huiming, and his lay surname was Chuan. His ancestors were from Puyang Prefecture. Starting with Chuan Zheng, the Grand Administrator of Jiangxia, they moved to Jiangzuo to escape the war, and thus settled in Wushang in Wu Prefecture. Xuan Lang was the sixth-generation descendant of the great scholar Chuan Xi of the Liang Dynasty. His mother, Lady Ge, dreamed that she was riding a sheep cart in the sky, and upon waking up, she was pregnant. At birth, Xuan Lang smiled but did not cry. At the age of nine, he left home to become a monk, following his teacher in reciting Buddhist scriptures, and he was able to review seven sheets of paper each day. On the nineteenth day of the fifth month of the Ruyi year, the emperor issued an edict ordaining him as a monk and placing him in Qingtai Temple. At the age of twenty, he received the full precepts from Vinaya Master An in Guang Prefecture, and he was proficient in the Vinaya (monastic discipline). Later, he studied all the sutras and treatises, and he was especially skilled in the Nirvana Sutra. He had long heard of the wonderful principles of the Tiantai school, so he went to Tiangong Temple in Dongyang to learn the zhi guan (cessation and contemplation) Dharma gate from Master Huiwei. He lived in seclusion in Zuoxi Rock, and the world therefore called him Zuoxi. He vowed to be reborn in the Tushita Heaven. He once painted images of Avalokitesvara Bodhisattva and the Arhat Pindola on the walls of the temple hall. Occasionally, when he burned incense and calmed his mind, he would sense five-colored divine light, and the crowds watching were packed together. At that time, there was a blind dog.
每至則長嗥宛轉于地。朗憐之為懺悔。僅旬浹狗雙目竟明。
優遊丘。壑。誨飭徒眾。日不怠。疏衣糲食。四十餘年。無小變。且使弟子稟靈營構屋廬。繕治像設。復磚累二塔。而所居之規撫益。備。天寶十三年九月十九日。以微疾終。春秋八十二。僧夏六十一。靈輿塔之巖中。其平生所著。法華經科文二卷。以付弟子道賓慧徒法源神邕守真。道遵道原清辨等。
唐降魔藏
趙郡王氏子。童稚趣向不凡。尤嗜靜嘿。父為亳州掾。門戶猥[穴*辱]。尋遁居幽僻地。而譙尤多崇。人遇之。輒病狂惑死。或得與藏。處則無。它以故號降魔藏而世亦莫知其所造詣也。後事廣福院明贊禪師落髮。誦法華經。習毗尼學。皆勤至。乃復參扣北宗秀公。公問曰。汝名降魔。我此無山精水怪。汝翻作魔耶。曰有佛有魔。曰汝若是魔。必住不思議境界也。曰是佛亦空。何不思議之有。時眾莫不歎服。秀公因懸記之曰。汝于少昊之墟有緣。久之入太山。化果大行。議者以為與金輿谷朗公相亞云。忽告門人曰。吾茲老朽有所歸。今有時矣。春秋九十二。
唐志賢
姓江建陽人。幼出家。尋加戒品。而究其學。天寶元年。事道一禪師于州之佛跡巖。汲水採薪。未嘗告勞。遂遁居金華山赤松洞。天大旱。賢因望空
【現代漢語翻譯】 現代漢語譯本：每當（狗）走到他的住所，便會發出長長的哀嚎，在地上打滾。朗（指金輿谷朗公）憐憫它，為它懺悔。僅僅過了十幾天，狗的雙眼竟然恢復了光明。 他悠閒自在地遊歷于山丘和山谷之間，教誨訓誡他的弟子們，每天都不懈怠。他穿著粗布衣裳，吃著粗糙的食物，四十多年來，沒有絲毫改變。他還讓弟子稟靈負責建造房屋，修繕佛像，又用磚頭壘砌了兩座塔。而他所居住的地方的規模也越來越完備。天寶十三年九月十九日，他因輕微的疾病去世，享年八十二歲，僧臘六十一年。弟子們將他的靈柩安放在塔的巖洞中。他平生所著的《法華經科文》二卷，交付給了弟子道賓、慧徒、法源、神邕、守真、道遵、道原、清辨等人。 唐朝的降魔藏（法號） 是趙郡王氏的兒子，從小就志趣不凡，尤其喜歡安靜。他的父親是亳州的官吏，家門低微。不久后，他便遁居到偏僻的地方。而譙地尤其多鬼怪，人們遇到他，常常會生病發狂而死。如果能和降魔藏（法號）在一起，就不會有事。因此，人們稱他為降魔藏（法號），但世人也不知道他的修行境界。後來，他在廣福院明贊禪師處剃度出家，誦讀《法華經》，學習毗尼學，都非常勤奮。之後又參拜北宗秀公。秀公問他說：『你名叫降魔，我這裡沒有山精水怪，你反而要作魔嗎？』他回答說：『有佛就有魔。』秀公說：『你如果是魔，必定住在不可思議的境界。』他說：『是佛也是空，有什麼不可思議的呢？』當時眾人無不歎服。秀公因此預言他說：『你與少昊的廢墟有緣，時間久了進入太山，教化事業會非常興盛。』人們認為他可以與金輿谷朗公相媲美。忽然有一天，他告訴門人說：『我老朽了，有所歸宿，現在時機到了。』享年九十二歲。 唐朝的志賢（法號） 姓江，是建陽人。從小出家，不久后受具足戒，並深入研究佛學。天寶元年，他在婺州佛跡巖跟隨道一禪師，挑水砍柴，從不叫苦。之後便隱居在金華山赤松洞。有一年天大旱，志賢（法號）於是向天空...
【English Translation】 English version: Every time (the dog) reached his residence, it would let out a long, mournful howl and roll on the ground. Lang (referring to Lang Gong of Jinyu Valley) pitied it and repented for it. In just over ten days, the dog's eyes actually regained their sight. He leisurely traveled among the hills and valleys, teaching and instructing his disciples, never slacking off for a day. He wore coarse clothing and ate rough food, and remained unchanged for more than forty years. He also had his disciple Bing Ling take charge of constructing houses and repairing Buddha statues, and he built two more pagodas with bricks. And the scale of his residence became more and more complete. On the nineteenth day of the ninth month of the thirteenth year of the Tianbao era, he passed away due to a minor illness, at the age of eighty-two, with sixty-one years of monastic life. His disciples placed his coffin in a cave in the rock of the pagoda. The two volumes of 'Annotations on the Lotus Sutra' that he wrote during his lifetime were entrusted to his disciples Daobin, Huitu, Fayuan, Shenyong, Shouzheng, Daozun, Daoyuan, and Qingbian. The Tang Dynasty's Subduer of Demons Zang (Dharma name) Was the son of the Wang family of Zhao Commandery, and from childhood he had extraordinary interests, especially liking quietness. His father was an official in Bozhou, and his family was humble. Soon after, he retreated to a secluded place. And Qiao especially had many ghosts and monsters, and people who encountered him often became ill and died in madness. If they could be with Subduer of Demons Zang (Dharma name), nothing would happen. Therefore, people called him Subduer of Demons Zang (Dharma name), but the world did not know his level of cultivation. Later, he was tonsured at Guangfu Temple by Chan Master Mingzan, recited the Lotus Sutra, and studied the Vinaya, all with great diligence. After that, he visited and consulted the Northern School's Xiu Gong. Xiu Gong asked him, 'Your name is Subduer of Demons, but I have no mountain spirits or water monsters here, are you going to become a demon instead?' He replied, 'Where there is Buddha, there is demon.' Xiu Gong said, 'If you are a demon, you must dwell in an inconceivable realm.' He said, 'Even Buddha is empty, what is there to be inconceivable?' At that time, everyone was amazed. Xiu Gong therefore predicted that he had an affinity with the ruins of Shao Hao, and after a long time he would enter Mount Tai, and his teaching career would flourish greatly. People thought he could be compared to Lang Gong of Jinyu Valley. Suddenly one day, he told his disciples, 'I am old and have a place to return to, now is the time.' He lived to be ninety-two years old. The Tang Dynasty's Zhixian (Dharma name) Whose surname was Jiang, was a native of Jianyang. He left home at a young age, and soon after received the full precepts, and deeply studied Buddhism. In the first year of the Tianbao era, he followed Chan Master Daoyi at the Buddha's Footprint Rock in Wuzhou, carrying water and chopping wood, never complaining of hardship. After that, he went into seclusion in the Red Pine Cave of Mount Jinhua. One year there was a great drought, and Zhixian (Dharma name) then looked to the sky...
擊石。慢罵曰。汝等業龍。無能為也。若是善薩龍王。則當遵佛敕。以救眾生。擊石才畢。雨果霈然。后游長安。名檀屢以大寺請住持。賢弗為屈。遂登五臺。止太原甘泉寺。道屬之參扣者。麇至。忽無疾而卒。謚大遠禪師。
唐慧忠
越之諸暨冉氏子也。其出家行道之自。史不詳載。始居均之武當山。開元中。鄧州刺史前中書侍郎王琚。太常少卿趙頤貞。見忠於白崖山黨子谷。問答之頃。深有證入。於是歸以聞于上。即遣中使孫朝進。奉詔迎至。待以師禮。初居千福寺西禪院。及代宗臨御。遷光宅寺。十有六年。隨機說法。時有西天大耳三藏。自謂得它心通。上令忠與相見。三藏禮拜。立忠之右。忠問曰。汝得它心通。且道老僧即今心在什麼處。藏云在西川看競渡。忠再問。藏云。在天津橋看弄猢猻。三問藏罔措。忠咄云。者野狐精。他心通在什麼處。一日喚侍者。侍者應諾。如是三喚。皆諾。忠云將謂吾孤負汝。卻是汝孤負吾。南泉到參。忠問什麼處來。答云江西。忠云還將得馬師真來否。答云。只者是。忠云。背後底。泉無語。忠示眾云。禪宗學者。應遵一乘佛語。了義契自心源。不了義者。互不相許。如獅子身蟲。夫為人師者。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象
【現代漢語翻譯】 現代漢語譯本：擊打石頭，慢慢地謾罵說：『你們這些業障深重的龍，沒有能力做什麼。如果是善良的菩薩龍王，就應當遵從佛的教敕，來救度眾生。』擊打石頭才完畢，雨就大下了起來。後來遊歷長安，檀[dán] 屢[lǚ] 以大寺院邀請他去住持，賢弗沒有答應。於是登上五臺山，住在太原甘泉寺。前來參拜請教的人，像成群的野獸一樣涌來。忽然沒有疾病就去世了，謚號為大遠禪師。
唐慧忠
是越州諸暨冉氏的兒子。他出家修行的經歷，史書沒有詳細記載。開始居住在均州的武當山。開元年間，鄧州刺史、前中書侍郎王琚[jū]，太常少卿趙頤[yí]貞[zhēn]，在白崖山黨子谷見到慧忠，問答之間，深深地感到他已經證悟。於是回去稟告皇上，皇上就派遣中使孫朝進，奉詔迎接他進宮，以對待老師的禮節來對待他。起初住在千福寺西禪院，等到代宗皇帝即位，遷居到光宅寺，住了十六年，隨機說法。當時有位來自西天的大耳三藏（指精通佛法的三藏法師），自稱得到了他心通（能知他人心中所想的神通）。皇上命令慧忠與他相見。三藏禮拜后，站在慧忠的右邊。慧忠問道：『你得到了他心通，那麼說說老僧現在心裡在想什麼？』三藏說：『在西川看競渡（觀看劃船比賽）。』慧忠再次問。三藏說：『在天津橋看弄猢猻（觀看耍猴）。』第三次問，三藏無話可說。慧忠呵斥道：『你這野狐精，他心通在哪裡？』一天，慧忠呼喚侍者，侍者應聲回答。像這樣呼喚了三次，侍者都應聲回答。慧忠說：『我以為我辜負了你，卻是你辜負了我。』南泉（指南泉普愿禪師）前去參拜，慧忠問：『從哪裡來？』回答說：『江西。』慧忠問：『還把馬師真（指馬祖道一禪師）帶來沒有？』回答說：『就是這個人。』慧忠說：『背後那個呢？』南泉無話可說。慧忠對大眾開示說：『禪宗的學者，應當遵循一乘佛語（唯一能使眾生解脫的教法），通達究竟的教義，與自己的心源相契合。不通達究竟的教義，就互相不認可。』就像獅子身上的蟲子一樣，如果為人師者，貪圖名利，另外開創不同的邪說，那麼對自己和他人有什麼好處呢？就像世上的大匠，斧頭不會傷到自己的手，香象（比喻有大力量的人）
【English Translation】 English version: He struck a stone and slowly cursed, saying, 'You karmic dragons, you are incapable of anything. If you were virtuous Bodhisattva Dragon Kings, you would obey the Buddha's commands to save sentient beings.' As soon as he finished striking the stone, a heavy rain fell. Later, he traveled to Chang'an, and Tanlu invited him to be the abbot of a large temple, but Xianfu declined. Then he ascended Mount Wutai and stayed at Ganquan Temple in Taiyuan. Those who came to consult him flocked like wild animals. Suddenly, he passed away without illness and was posthumously named Great Yuan Zen Master.
Tang Dynasty: Huizhong
He was a son of the Ran family of Zhuji in Yuezhou. His story of leaving home and practicing the Way is not recorded in detail in the historical records. He initially resided on Mount Wudang in Junzhou. During the Kaiyuan era, Wang Ju, the Prefect of Dengzhou and former Secretary of the Central Secretariat, and Zhao Yizhen, the Vice Minister of the Court of Imperial Sacrifices, met Huizhong in Dangzi Valley on White Cliff Mountain. During their conversation, they deeply felt his enlightenment. Therefore, they returned and reported to the Emperor, who immediately dispatched the eunuch Sun Chaojin to escort him to the palace with an imperial decree, treating him with the respect due to a teacher. Initially, he resided in the West Zen Monastery of Qianfu Temple. When Emperor Daizong ascended the throne, he moved to Guangzhai Temple, where he stayed for sixteen years, teaching the Dharma according to the circumstances. At that time, there was a Tripitaka master with large ears from the Western Regions (referring to a Tripitaka master proficient in Buddhist teachings), who claimed to have attained telepathy (the ability to know the thoughts of others). The Emperor ordered Huizhong to meet with him. The Tripitaka master bowed and stood to Huizhong's right. Huizhong asked, 'You have attained telepathy, so tell me, where is this old monk's mind right now?' The Tripitaka master said, 'Watching the dragon boat races in Xichuan.' Huizhong asked again. The Tripitaka master said, 'Watching monkey performances on Tianjin Bridge.' When asked a third time, the Tripitaka master was speechless. Huizhong scolded, 'You fox spirit, where is your telepathy?' One day, Huizhong called his attendant, and the attendant responded. He called out three times like this, and the attendant responded each time. Huizhong said, 'I thought I had failed you, but it is you who have failed me.' Nanquan (referring to Zen Master Nanquan Puyuan) went to visit him, and Huizhong asked, 'Where do you come from?' He replied, 'Jiangxi.' Huizhong asked, 'Did you bring Master Ma (referring to Zen Master Mazu Daoyi) with you?' He replied, 'This is him.' Huizhong said, 'What about the one behind him?' Nanquan was speechless. Huizhong instructed the assembly, 'Zen practitioners should follow the One Vehicle Buddha's teachings (the only teaching that can liberate sentient beings), understand the ultimate meaning, and be in harmony with their own mind source. Those who do not understand the ultimate meaning should not recognize each other.' Just like the insects in the lion's body, if a teacher is greedy for fame and profit and creates different heresies, what benefit is there for themselves and others? Just like a great craftsman in the world, the axe does not injure his hand, and the fragrant elephant (a metaphor for a person with great power)
所負。非驢所堪。肅宗問師。得何法。忠云。檀越見空中一片云么。帝云見。忠云。釘釘著。懸掛著。又問。如何是十身調御。忠起立云。會么。云不會。忠云。與老僧過凈瓶來。又問。如何是無諍三昧。忠云。檀越蹋毗盧頂上行。云此意如何。忠云莫認自己清凈法身。魚軍容問師。於十二時中如何進修。忠摩童子頂云。惺惺直須惺惺。歷歷直須歷歷。已后莫受人謾。忠與子璘供奉論義。既升座。供奉云。請師立義。忠云立義竟。奉云。是什麼義。忠云。果然難破。便下座。耽源問。百年後有人問極則事。作么生。忠云幸自可憐生。須要個護身符子作么。忠化緣將畢。辭代宗。代宗云。師滅度后。弟子將何所記。忠云。請檀越造取一所無縫塔。云就師借取塔樣。忠良久云。會么。云不會。忠云。貧道去後。有侍者應真。卻知此事。大曆十年十二月九日。右脅臥而寂。塔靈龕于黨子谷。謚大證。代宗后詔應真。舉無縫塔話問之。真良久云會么。云不會。真述偈云。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。湘潭者指耽源之地言也。
唐進平
京兆吳氏子也。蚤歲出家于永安山明福院。風表端雅。諸大經論。皆所研究。臨文消釋。聽者忘倦。後於洛下。遇荷澤會師。悟心法。嘆曰。
【現代漢語翻譯】 所負，不是驢子所能承擔的。肅宗皇帝問南陽慧忠國師，『我應該如何修行？』慧忠國師說：『施主您看見天空中的一片雲彩嗎？』皇帝說：『看見了。』慧忠國師說：『釘釘著，懸掛著。』又問：『什麼是十身調御？』慧忠國師站起來說：『會么？』皇帝說：『不會。』慧忠國師說：『給老僧拿凈瓶來。』又問：『什麼是無諍三昧（Samadhi of Non-Contention）？』慧忠國師說：『施主您在毗盧（Vairocana）頂上行走。』皇帝說：『這是什麼意思？』慧忠國師說：『莫認自己清凈法身。』 魚軍容問慧忠國師，『在十二時辰中應該如何進修？』慧忠國師摩童子的頭頂說：『惺惺直須惺惺，歷歷直須歷歷。已后莫受人謾。』（時時保持覺醒，事事清楚明白，以後不要被人欺騙。）慧忠國師與子璘供奉論義，升座后，供奉說：『請國師立義。』慧忠國師說：『立義竟。』供奉說：『是什麼義？』慧忠國師說：『果然難破。』便下座。 耽源禪師問：『百年後有人問極則事，作么生？』慧忠國師說：『幸自可憐生，須要個護身符子作么？』（已經夠可憐了，還需要護身符做什麼？）慧忠國師化緣將畢，辭別代宗皇帝。代宗皇帝說：『國師滅度后，弟子將何所記？』慧忠國師說：『請檀越造取一所無縫塔。』皇帝說：『就師借取塔樣。』慧忠國師良久說：『會么？』皇帝說：『不會。』慧忠國師說：『貧道去後，有侍者應真，卻知此事。』 大曆十年十二月九日，慧忠國師右脅臥而寂。塔靈龕于黨子谷，謚大證。代宗皇帝后來詔應真，舉無縫塔話問之，應真良久說：『會么？』皇帝說：『不會。』應真述偈云：『湘之南潭之北，中有黃金充一國。無影樹下合同船，琉璃殿上無知識。』湘潭者指耽源之地言也。 唐進平，京兆吳氏子也。蚤歲出家于永安山明福院。風表端雅，諸大經論，皆所研究。臨文消釋，聽者忘倦。後於洛下，遇荷澤會師，悟心法，嘆曰：
【English Translation】 What is borne is not what a donkey can bear. Emperor Suzong asked National Teacher Huizhong (National Teacher Huizhong of Nanyang), 'What Dharma should I practice?' The National Teacher Zhong said, 'Does the benefactor see a cloud in the sky?' The Emperor said, 'I see it.' National Teacher Zhong said, 'Nail it down, hang it up.' He then asked, 'What is the Ten-Body Tamer?' National Teacher Zhong stood up and said, 'Do you understand?' The Emperor said, 'I don't understand.' National Teacher Zhong said, 'Bring the old monk a clean bottle.' He then asked, 'What is the Samadhi of Non-Contention (Wu Zheng Sanmei)?' National Teacher Zhong said, 'Benefactor, you are walking on the top of Vairocana (Piluzhe).』 The Emperor said, 'What does this mean?' National Teacher Zhong said, 'Do not recognize your own pure Dharma body.' Yu Junrong asked National Teacher Zhong, 'How should one cultivate during the twelve periods of the day?' National Teacher Zhong stroked the head of the child and said, 'Be awake, you must be awake; be clear, you must be clear. Do not be deceived by others in the future.' National Teacher Zhong discussed the Dharma with Imperial Attendant Zilin. After ascending the seat, the Attendant said, 'Please establish a doctrine, Teacher.' National Teacher Zhong said, 'The doctrine has been established.' The Attendant said, 'What doctrine is it?' National Teacher Zhong said, 'Indeed, it is difficult to break.' Then he descended from the seat. Zen Master Damyuan asked, 'If someone asks about the ultimate matter a hundred years from now, what should I say?' National Teacher Zhong said, 'It is already pitiful enough; why do you need a talisman?' National Teacher Zhong was about to finish his alms-seeking and bid farewell to Emperor Daizong. Emperor Daizong said, 'After the National Teacher passes away, what should your disciple remember?' National Teacher Zhong said, 'Please, benefactor, build a seamless pagoda.' The Emperor said, 'Please lend me a model of the pagoda, Teacher.' National Teacher Zhong said after a long pause, 'Do you understand?' The Emperor said, 'I don't understand.' National Teacher Zhong said, 'After I leave, there will be an attendant, Yingzhen, who will know about this matter.' On the ninth day of the twelfth month of the tenth year of the Dali era, National Teacher Zhong passed away peacefully, lying on his right side. His pagoda and spirit niche were located in Dangzi Valley, and he was posthumously named Dazheng. Emperor Daizong later summoned Yingzhen and asked him about the seamless pagoda. Yingzhen said after a long pause, 'Do you understand?' The Emperor said, 'I don't understand.' Yingzhen recited a verse: 'South of Xiang, north of Tan, there is a country filled with gold. Under the shadowless tree, we are on the same boat; in the crystal palace, there is no knowledge.' Xiangtan refers to the land of Damyuan. Tang Jinping was a son of the Wu family of Jingzhao. He left home at an early age to become a monk at Mingfu Temple on Yong'an Mountain. His appearance was dignified and elegant, and he studied all the major sutras and treatises. His explanations of the texts were so captivating that listeners forgot their fatigue. Later, in Luoyang, he met Master Hezehui and awakened to the Dharma of the mind, exclaiming:
吾今日乃知從外得者。皆非也。至唐州居西隱山。刺史鄭文簡。迎入城中舉唱。領指者眾。及滅年八十一。大曆十四年三月。塔于山中。
唐曇一
姓張氏。其先韓人也。自留侯良。為漢元輔。晉魏以降。衣冠相繼。曾祖恒以太常卿仕隋。扈蹕揚都。子孫遂家。越一年十六。聽茂亮法師。講經論于雲門寺。懸解異眾。法師勸其母孟氏。放出家。亮即中宗皇帝菩薩戒師也。景龍中。以制恩剃染。年滿。從丹陽玄昶律師受具。讀南山事鈔于當陽曇勝律師。開元五年。游京師。依觀音寺大亮律師習毗尼藏。崇聖寺檀子法師。究唯識俱舍等論。安國寺印土沙門。受菩薩戒。又問易於左常侍褚無量。觀史於國子司業司馬貞。於是內外周贍。儒釋貫通。而聞望起矣。丞相燕國公張詵。廣平宋璟。尚書蘇瑰。兗國陸象先。秘書監賀知章。宣州涇縣令萬齊融。皆相與游宴。二十五年。仗錫東歸。明年詔天下州郡。置開元寺。長史張楚。舉一充寺主。天寶十四載。浙河潮水壯甚。南激錢唐大云寺。一偕其徒千許人。闡律其傍。每至潮激。則皆唱摩訶般若。輒止。五月之晦。一方夜坐。見神人。衣冠甚偉。稽首謝曰。蒙垂法施。愿改波道矣。已而漲沙五十里于所激之地。計之僅距闡律時九十日爾。道俗以為神。
至德之
【現代漢語翻譯】 現代漢語譯本：我今天才知道從外在事物獲得的，都不是真正的道。後來到唐州居住在西隱山，刺史鄭文簡迎接我到城中弘揚佛法，跟隨我學習的人很多。圓寂時八十一歲。大曆十四年三月，安葬在西隱山中。
唐曇一（Tang Tan Yi）
姓張，祖先是韓國人。從留侯張良（Liu Hou Zhang Liang），作為漢朝的輔佐大臣開始，晉朝、魏朝之後，世代為官。曾祖父張恒以太常卿的身份在隋朝為官，跟隨隋煬帝到揚州，子孫於是安家在那裡。十六歲時，聽茂亮法師在雲門寺講解經論，理解能力超過眾人。法師勸說他的母親孟氏，允許他出家。茂亮法師就是中宗皇帝的菩薩戒師。景龍年間，因皇帝的恩典剃度出家。年滿后，跟隨丹陽玄昶律師受具足戒。在當陽跟隨曇勝律師學習南山事鈔。開元五年，到京師遊學，依止觀音寺的大亮律師學習毗尼藏。在崇聖寺跟隨檀子法師研究唯識、俱舍等論。在安國寺從印土沙門受菩薩戒。又向左常侍褚無量學習易經，向國子司業司馬貞學習歷史。因此內外學問都很精通，儒家和佛家的思想都貫通，名望也因此而起。丞相燕國公張詵（Zhang Shen），廣平宋璟（Song Jing），尚書蘇瑰（Su Gui），兗國陸象先（Lu Xiangxian），秘書監賀知章（He Zhizhang），宣州涇縣令萬齊融（Wan Qirong），都與他交往宴飲。二十五年，拄著錫杖回到東方。第二年皇帝下詔在天下各州郡，設定開元寺。長史張楚推薦曇一擔任寺主。天寶十四年，浙河潮水非常洶涌，向南衝擊錢唐大云寺。曇一和他的弟子一千多人，在寺旁闡揚戒律。每次潮水沖擊時，他們都唱誦『摩訶般若』（Maha Prajna），潮水就停止了。五月最後一天晚上，曇一獨自靜坐，看見一位神人，衣冠非常華麗，稽首感謝他說：『蒙受您的法施，我願意改變波濤的走向。』不久之後，在潮水沖擊的地方漲出了五十里的沙地。計算起來，距離他們闡揚戒律時僅僅九十天。道俗之人都認為這是神蹟。
至德年間
【English Translation】 English version: Today I realized that what is obtained from external sources is not the true Dao. Later, I resided in Xiyin Mountain in Tangzhou. The prefect Zheng Wenjian welcomed me into the city to propagate the Dharma, and many people followed me to learn. I passed away at the age of eighty-one. In the third month of the fourteenth year of the Dali era, I was buried in Xiyin Mountain.
Tang Tan Yi
His surname was Zhang, and his ancestors were Korean. Starting from Marquis Liu Zhang Liang, who served as a minister assisting the Han Dynasty, his family held official positions through the Jin and Wei dynasties. His great-grandfather Zhang Heng served as Taichangqing (Minister of Ceremonies) in the Sui Dynasty and accompanied Emperor Yang of Sui to Yangzhou, where his descendants settled. At the age of sixteen, he listened to Dharma Master Mao Liang lecturing on scriptures and treatises at Yunmen Temple, and his understanding surpassed others. The Dharma Master advised his mother, Meng, to allow him to leave home. Dharma Master Mao Liang was also Emperor Zhongzong's Bodhisattva Precept Master. During the Jinglong era, he was ordained as a monk due to the emperor's grace. After reaching the required age, he received full ordination from Vinaya Master Xuan Chang in Danyang. He studied the Nanshan Shichao (Nanshan Vinaya Commentary) with Dharma Master Tan Sheng in Dangyang. In the fifth year of the Kaiyuan era, he traveled to the capital and studied the Vinaya Pitaka (discipline section of the Buddhist canon) with Vinaya Master Da Liang at Guanyin Temple. At Chong Sheng Temple, he studied the Vijnaptimatrata (Consciousness-only) and Abhidharma-kosa (Treasury of Knowledge) treatises with Dharma Master Tan Zi. At Anguo Temple, he received the Bodhisattva precepts from an Indian Shramana (monk). He also studied the Book of Changes with Zuo Changshi (Vice President of the Department of State Affairs) Chu Wuliang and studied history with Sima Zhen, the Guozisiye (Director of the Imperial Academy). Therefore, he was proficient in both internal and external learning, and his understanding of Confucianism and Buddhism was thorough, and his reputation arose from this. Prime Minister Duke of Yan Zhang Shen, Song Jing of Guangping, Su Gui of Shangshu, Lu Xiangxian of Yangguo, He Zhizhang of the Secretariat, and Wan Qirong, the magistrate of Jing County in Xuanzhou, all associated with him in banquets. In the twenty-fifth year, he returned to the east with his staff. The following year, the emperor issued an edict to establish Kaiyuan Temples in all prefectures and counties throughout the country. Zhang Chu, the chief clerk, recommended Tan Yi to serve as the abbot of one of the temples. In the fourteenth year of the Tianbao era, the tide of the Zhe River was extremely strong, impacting the Dayun Temple in Qiantang from the south. Tan Yi, along with his disciples, more than a thousand people, propagated the Vinaya (monastic discipline) beside the temple. Every time the tide surged, they would chant 'Maha Prajna' (Great Wisdom), and the tide would stop. On the last night of May, Tan Yi was sitting alone in meditation when he saw a divine being, whose clothes and hat were very magnificent, bowing and thanking him, saying, 'Having received your Dharma teaching, I am willing to change the course of the waves.' Soon after, fifty li of sand emerged in the area impacted by the tide. Counting from the time they propagated the Vinaya, it was only ninety days. Both Daoists and Buddhists considered this a miracle.
During the Zhìdé era
際。國步多艱。教門頹弛。都督王公以一德足鎮浮。道宜張善。請起為僧統。而風俗淳美如舊。大曆六年十一月十七日。遷化干寺之律院。壽八十。臘六十一。以明年十一月二十四日。窆于秦望山。祔先和尚之塋也。先是一入關。謁明達法師。師目之曰。汝人中師子也。遵善寺尼慈和者。有靈異。言輒驗。歌曰。曇一師。解毗尼。大聰明。更無疑。為先達所標擬如此。其開四分律。前後三十五過。刪補鈔二十餘過。江淮釋子。從得戒法者十萬計。以故衣缞執紼。號哭滿山。既葬。天臺國清寺湛然等樹碑。而徐公浩撰文。以垂休美。
唐道堅
生丹陽王氏。初于牛頭山慧忠禪師處。有寤省。大曆元年隱居池州之南泉山。后游襄漢。客寄慈恩寺。元和初。相國燕公鎮漢南。延致問道。為大造伽藍于鳳林關外。以接來學。其施予供養繁厚。說法才二年而卒。春秋七十三。
唐慧空
姓崔氏。江陵人。父任陜之靈寶縣。不幸而卒干官下。空居憂。乃投回鑾寺沙門恒超出家。以報罔極之德。未幾試經合格。聽習敏利。因入嵩少寂禪師法會。而獲記莂焉。州帥元公。頗知歸向。召之。屢以疾辭。代宗皇帝。聞其名。詔居京師廣福寺。朝廷傾信。久之終於寺。春秋七十八。大曆八年九月四日。遂遷全身於塔
【現代漢語翻譯】 現代漢語譯本：國家局勢艱難，佛教衰落。都督王公認為曇一以高尚的品德足以鎮守一方，應該弘揚善法，於是請他擔任僧統，使得地方風俗像過去一樣淳樸美好。大曆六年十一月十七日，在干寺的律院圓寂，享年八十歲，僧臘六十一年。第二年十一月二十四日，安葬在秦望山，與先和尚的墓地相鄰。此前，曇一剛入關中時，拜訪了明達法師，法師看著他說：『你是人中的獅子啊！』遵善寺的尼姑慈和，有靈異的能力，說的話常常應驗。她歌唱道：『曇一法師，精通毗尼（Vinaya，戒律），非常聰明，毫無疑問。』他就是這樣被前輩所推崇的。他講解《四分律》前後三十五遍，刪改補充鈔本二十餘遍。江淮一帶的僧人，從他那裡得到戒法的有十萬之多。因此，人們穿著喪服，拉著靈柩，哭號聲響徹山間。安葬之後，天臺國清寺的湛然等人為他樹立碑文，由徐公浩撰寫碑文，以流傳他的美德。 道堅禪師，俗姓王，是丹陽人。起初在牛頭山慧忠禪師處，有所領悟。大曆元年隱居在池州的南泉山。後來遊歷襄陽、漢中一帶，寄住在慈恩寺。元和初年，燕相國鎮守漢南，邀請道堅禪師前去問道，並在鳳林關外建造伽藍（僧院），用來接納來學習的人。燕相國的佈施供養非常豐厚，道堅禪師說法才兩年就圓寂了，享年七十三歲。 慧空禪師，俗姓崔，是江陵人。他的父親在陜州的靈寶縣任職，不幸死在任上。慧空居喪守孝，於是到迴鑾寺拜沙門恒超為師出家，以報答父母的恩德。不久，他通過了試經，聽聞學習非常敏捷。後來進入嵩山少林寺寂禪師的法會，得到了寂禪師的印可。州帥元公，非常懂得歸依佛法，召見慧空禪師，慧空禪師多次以生病為理由推辭。代宗皇帝聽說了他的名聲，下詔讓他住在京師的廣福寺。朝廷非常信任他，慧空禪師最終在廣福寺圓寂，享年七十八歲。大曆八年九月四日，將他的全身遷入塔中。
【English Translation】 English version: The nation faced difficult times, and Buddhism was in decline. Military Governor Wang Gong believed that Tan Yi's noble character was sufficient to safeguard the region and that he should promote good Dharma. Therefore, he invited him to serve as Sangha Chief, so that local customs would be as pure and beautiful as in the past. On the seventeenth day of the eleventh month of the sixth year of the Dali era (771 AD), he passed away at the Vinaya Courtyard of Gan Temple, at the age of eighty, with sixty-one years of monastic life. On the twenty-fourth day of the eleventh month of the following year, he was buried in Qinwang Mountain, adjacent to the tomb of the late Abbot. Previously, when Tan Yi first entered Guanzhong, he visited Dharma Master Mingda, who looked at him and said, 'You are a lion among men!' The nun Cihe of Zunshan Temple, who possessed spiritual abilities, often had her words come true. She sang, 'Dharma Master Tan Yi, proficient in Vinaya (戒律), is extremely intelligent, without a doubt.' This is how he was praised by his predecessors. He lectured on the 《四分律》(Sifenlu, Dharmaguptaka Vinaya) thirty-five times, and revised and supplemented the commentaries more than twenty times. Monks from the Jianghuai area who received the precepts from him numbered over one hundred thousand. Therefore, people wore mourning clothes, pulled the coffin, and their cries echoed throughout the mountains. After the burial, Chanran and others from Guoqing Temple in Tiantai erected a stele for him, and Xu Gonghao wrote the inscription to pass on his virtues. Chan Master Daojian, whose lay surname was Wang, was a native of Danyang. Initially, he had an awakening at Chan Master Huizhong's place on Niutou Mountain. In the first year of the Dali era (766 AD), he lived in seclusion in Nanquan Mountain in Chizhou. Later, he traveled to the Xiangyang and Hanzhong areas, staying at Ci'en Temple. In the early years of the Yuanhe era (806 AD), State Duke Yan, the prime minister, was stationed in Hannan and invited Chan Master Daojian to inquire about the Dharma. He built a Sangharama (伽藍) outside Fenglin Pass to receive those who came to study. State Duke Yan's offerings were very generous. Chan Master Daojian passed away after teaching for only two years, at the age of seventy-three. Chan Master Huikong, whose lay surname was Cui, was a native of Jiangling. His father served as an official in Lingbao County, Shaanzhou, and unfortunately died in office. Huikong observed mourning and then became a monk under Shramana Hengchao at Huiluan Temple to repay his parents' kindness. Soon after, he passed the scripture examination, and his hearing and learning were very quick. Later, he entered the Dharma assembly of Chan Master Ji at Shaolin Temple on Mount Song and received Chan Master Ji's approval. Governor Yuan, who was very knowledgeable about taking refuge in the Buddha Dharma, summoned Chan Master Huikong, who repeatedly declined on the grounds of illness. Emperor Daizong heard of his reputation and ordered him to reside at Guangfu Temple in the capital. The court trusted him greatly. Chan Master Huikong eventually passed away at Guangfu Temple at the age of seventy-eight. On the fourth day of the ninth month of the eighth year of the Dali era (773 AD), his whole body was moved into a pagoda.
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唐阿目佉䟦折羅
華言不空金剛。今止行不空。略也。其先北天竺婆羅門也。幼從季父東遊。年十五。師事金剛智三藏。不旬浹。能通梵本悉曇章。聲明論等。師大異之。俄受菩薩戒。且入金剛界大曼茶羅。擲華以驗後事。知其為教門瑞器。洎登具。善一切有部。異國書語。六月而畢聲明大論。再夕而終文殊普賢行愿。此在它人。非一紀一年。未易習者。其敏利可當哉。祈學新瑜伽五部三密法。師久未之許。詔空還天竺。人以為必不可留矣。師獨夜夢。京師諸寺佛菩薩像。皆東行。旦詔止空。師益以為神。乃盡傳五部灌頂。摩訶阇梨法。毗盧遮那經。蘇悉地軌則等。開元二十年。三藏師示滅。圖塔影堂。既加繕治。旋游五天。弟子含光慧𧦬等。三十人侍。始抵南海。採訪使鎦巨鄰。懇請灌頂於法性寺演暢。度者萬計。感文殊見身。二十九年。過訶凌國。遇大風。作法止之。至獅子國。見普賢阿阇黎。空自是學無常師。凡秘藏諸經。五百部本三昧耶諸尊密印。儀形色像。壇法標幟。文義性相。無不通究。
一日王縱狂象。人趨避莫敢近。空口誦手印。住慈定當衢立。像數頭輒踢跌。次游五印土。屢彰奇應。天寶五載。還京師。進獅子國王尸羅迷伽表。金寶瓔珞。般若梵夾。雜珠白㲲等。詔止鴻臚
【現代漢語翻譯】 現代漢語譯本： 唐朝的不空金剛（Amoghavajra） 他的梵語名字是阿目佉跋折羅（Amoghavajra），漢譯為不空金剛。這裡只稱不空，是省略的說法。他原是北印度的一個婆羅門。年幼時跟隨叔父向東遊歷，十五歲時，拜金剛智三藏為師。不到二十天，就能精通梵文悉曇章和聲明論等。金剛智三藏對他非常器重。不久，不空受了菩薩戒，並進入金剛界大曼荼羅，通過擲花來驗證未來的發展，預示他將成為佛教的重要人物。受具足戒后，他精通一切有部的經典，以及其他國家的文字語言。用了六個月的時間學完了聲明大論，又用兩天的時間學完了文殊菩賢行愿。這些內容，如果換作其他人，不花費十二年甚至更久的時間，是很難學會的。他的聰敏銳利可見一斑。他請求學習新的瑜伽五部三密法，金剛智三藏很久都沒有答應。後來，朝廷下詔讓不空返回印度，人們都認為他一定不能留下來了。金剛智三藏獨自在夜裡夢見京城各寺廟的佛菩薩像都向東行走。第二天，便下詔阻止不空回國。金剛智三藏更加認為不空是神童，於是將五部灌頂、摩訶阇梨法、《毗盧遮那經》、《蘇悉地軌則》等全部傳授給他。開元二十年，金剛智三藏圓寂。不空繪製了金剛智三藏的塔影堂，並加以修繕。之後，他遊歷了印度五天，弟子含光、慧琳等三十人侍奉左右。最初抵達南海，採訪使鎦巨鄰懇請不空在法性寺進行灌頂，接受灌頂的人數以萬計，感應到文殊菩薩顯現真身。開元二十九年，不空經過訶陵國，遇到大風，他作法平息了大風。到達獅子國，拜見普賢阿阇黎。不空從此以後學習沒有固定的老師，凡是秘密藏的各種經典，五百部根本三昧耶的諸位本尊的秘密印契，儀容形象，壇法標誌，文字義理，性相，沒有不通達精究的。 有一天，國王放縱發狂的大象，人們都躲避，不敢靠近。不空口誦真言，手結印契，以慈悲的禪定站立在道路中央。大象幾次想用頭去撞他，都跌倒在地。之後，不空遊歷了印度五印土，多次顯現神奇的感應。天寶五年，不空返回京師，進獻了獅子國王尸羅迷伽的表文，以及金銀珠寶瓔珞、《般若經》梵文夾本、各種珍珠和白色細絹等。皇帝下詔讓他住在鴻臚寺。
【English Translation】 English version: Tang Dynasty: Amoghavajra (Amoghavajra) His Sanskrit name was Amoghavajra, which translates to 'Infallible Vajra' in Chinese. Here, he is simply referred to as 'Amogha,' which is an abbreviation. He was originally a Brahmin from North India. In his youth, he traveled east with his uncle. At the age of fifteen, he became a disciple of the Tripitaka master Vajrabodhi (Vajrabodhi). In less than twenty days, he mastered the Sanskrit Siddham script and treatises on grammar. Vajrabodhi greatly admired him. Soon after, Amogha received the Bodhisattva precepts and entered the Vajradhatu Mahamandala, where he cast a flower to predict his future, indicating that he would become an important figure in Buddhism. After receiving the full monastic precepts, he became proficient in the Sarvastivada school's scriptures and the languages of other countries. He completed the treatise on grammar in six months and the vows of Manjushri and Samantabhadra in two days. These accomplishments would be difficult for others to achieve in twelve years or more. His intelligence and sharpness were evident. He requested to learn the new Yoga's Five Divisions and Three Secrets Dharma, but Vajrabodhi did not grant his request for a long time. Later, the court issued an edict for Amogha to return to India, and people thought he would certainly not be able to stay. Vajrabodhi dreamed alone at night that the Buddha and Bodhisattva images in the temples of the capital were all walking eastward. The next day, he issued an edict to prevent Amogha from returning to his country. Vajrabodhi believed even more that Amogha was a prodigy, so he transmitted to him all the Five Divisions of Abhisheka, the Mahacharya Dharma, the Vairochana Sutra, the Susiddhikara Sutra, and so on. In the twentieth year of the Kaiyuan era, Vajrabodhi passed away. Amogha drew a portrait of Vajrabodhi's stupa and hall and renovated it. Afterward, he traveled to the Five Indias, attended by thirty disciples, including Hanguang and Huilin. He first arrived in the South Sea, where the investigating commissioner Liu Julin earnestly requested Amogha to perform the Abhisheka at Faxing Temple. The number of people who received the Abhisheka was in the tens of thousands, and they sensed the manifestation of Manjushri Bodhisattva's true form. In the twenty-ninth year of the Kaiyuan era, Amogha passed through Holing country and encountered a great wind, which he subdued by performing rituals. Upon arriving in Lion Country (Sri Lanka), he met the Samantabhadra Acharya. From then on, Amogha learned from no fixed teacher. He became thoroughly versed in all the secret teachings, the various scriptures of the five hundred root Samayas, the secret mudras of the various deities, their forms and appearances, the symbols of the mandalas, the meanings of the texts, and their natures and characteristics. One day, the king released a mad elephant, and people were avoiding it, not daring to approach. Amogha recited mantras and formed mudras, standing in the middle of the road with compassionate samadhi. The elephant tried to strike him with its head several times but fell to the ground. Afterward, Amogha traveled to the Five Indias, repeatedly displaying miraculous responses. In the fifth year of the Tianbao era, Amogha returned to the capital, presenting a memorial from King Silamegha of Lion Country, as well as gold and silver jewelry, the Sanskrit manuscript of the Prajna Sutra, various pearls, and white silk. The emperor issued an edict for him to reside at the Honglu Temple.
寺。既而又詔入內。立壇為帝灌頂。后徙居凈居寺。是歲夏旱。詔禱雨。制曰。時不得賒。雨不得暴。空請立孔雀王壇禱之。未三日而雨。上大悅。躬持筐。出紫袈裟一副。使即披擐。並賜帛三百匹。嘗詔空止大風。請一銀瓶作法。風遂止。偶池鵝觸翻瓶。風起益暴。詔如前作法。隨效。賜號智藏。八載詔許西還。乘驛至南海郡。詔留赴河隴。節度使哥舒翰。請弟子含光等。別為功德使。開府李元琮授法。十三載。並授金剛界大曼拏羅于武威開元寺。士庶數千人。是日道場地震。空曰。群心所感之至也。十五載。還京師居大興善寺。肅宗皇帝即位初。空常密表鳳翔靈武起居。上亦遣使求密法。逮收復返正。皆如逆料。乾元中詔入內。建道場護摩。受轉輪王位。七寶灌頂法。上元末。上不豫。空祓除。誦大隨求至七遍。翌日有瘳。表乞歸山。李輔國宣詔。許。
於終南山智炬寺修功德。一夕感大樂薩埵。放光證驗。以位鄰悉地。空曰。眾生未度。吾寧自度耶。
代宗即位。恩禮隆渥。譯嚴。密。仁王二經。上為序以頒行之。是日卿雲見。天下表賀。永泰元年。制受特進試鴻臚卿。加號大廣智三藏。大曆三年。于興善寺立道場。詔近侍大臣諸禁。併入灌頂。四年請自今于天下僧堂中。奉文殊菩薩。為上座。蓋
【現代漢語翻譯】 現代漢語譯本： 寺。不久又被詔入宮內，設立壇場為皇帝灌頂。後來遷居到凈居寺。這年夏天發生旱災，皇帝下詔祈雨，並指示說：『時間不能拖延，雨勢不能過猛。』於是請求不空設立孔雀王壇祈禱。不到三天就下雨了，皇帝非常高興，親自拿著筐，取出一件紫袈裟，讓他立即穿上，並賜予絲綢三百匹。曾經皇帝下詔讓不空停止大風，他請求用一個銀瓶作法，風就停止了。偶然池塘里的鵝碰翻了銀瓶，風又開始猛烈起來，皇帝下詔讓他像之前一樣作法，隨即見效。賜號智藏。八年，皇帝下詔允許他西行返回，乘坐驛站的馬車到達南海郡。皇帝下詔讓他留在河隴，節度使哥舒翰請求他的弟子含光等人，另外擔任功德使。開府李元琮接受了他的傳法。十三年，在武威開元寺傳授金剛界大曼拏羅（一種佛教的壇場），士人和百姓數千人。當天道場發生地震，不空說：『這是眾人心意感應所致。』十五年，返回京師居住在大興善寺。肅宗皇帝剛即位時，不空常常秘密上表報告鳳翔、靈武的情況。皇帝也派遣使者求取密法。等到收復失地，撥亂反正，都如他所預料。乾元年間，皇帝下詔讓他入宮，建立道場護摩（一種祭祀儀式），接受轉輪王位七寶灌頂法。上元末年，皇帝身體不適，不空為他祓除災禍，誦唸大隨求咒七遍，第二天病情有所好轉。他上表請求歸山，李輔國宣讀詔書，允許了。 在終南山的智炬寺修行功德。一天晚上感應到大樂薩埵（一種菩薩），放出光芒作為證驗，因為他的位置接近悉地（成就）。不空說：『眾生尚未得度，我怎能獨自得度呢？』 代宗即位后，給予他優厚的恩禮。翻譯了《嚴》、《密》、《仁王》二經，皇帝親自作序並頒佈施行。當天出現卿雲，天下紛紛上表祝賀。永泰元年，朝廷下制授予他特進試鴻臚卿的官職，加號大廣智三藏。大曆三年，在興善寺設立道場，皇帝下詔讓近侍大臣和各位禁軍將領，都來接受灌頂。四年，他請求從今以後在天下所有的僧堂中，供奉文殊菩薩為上座，大概是...
【English Translation】 English version: He was then summoned to the palace, where he established an altar to perform the abhiṣeka (灌頂) [initiation ritual] for the emperor. Later, he moved to Jingju Monastery (淨居寺). That summer, there was a drought, and the emperor ordered prayers for rain, instructing, 'The time must not be delayed, and the rain must not be torrential.' Therefore, Amoghavajra (不空) was requested to establish the Peacock King Mandala (孔雀王壇) for prayer. It rained in less than three days, and the emperor was greatly pleased. He personally held a basket and took out a purple kāṣāya (袈裟) [robe], ordering him to wear it immediately, and also bestowed three hundred bolts of silk. Once, the emperor ordered Amoghavajra to stop a great wind, and he requested a silver vase to perform the ritual, and the wind stopped. Accidentally, a goose in the pond knocked over the vase, and the wind started to blow violently again. The emperor ordered him to perform the ritual as before, and it was effective. He was granted the title Zhizang (智藏) [Wisdom Treasury]. In the eighth year, the emperor issued an edict allowing him to return west, and he traveled by post to the Nanhai Commandery (南海郡). The emperor ordered him to stay in He'long (河隴), and the Jiedushi (節度使) [military governor] Geshu Han (哥舒翰) requested his disciples, including Hanguang (含光), to serve as merit envoys. Kaifu (開府) [high-ranking official] Li Yuancong (李元琮) received the Dharma from him. In the thirteenth year, he conferred the Vajradhātu Mahāmaṇḍala (金剛界大曼拏羅) [Diamond Realm Mandala] at Kaiyuan Monastery (開元寺) in Wuwei (武威), to several thousand scholars and commoners. On that day, the dojo (道場) [place of practice] experienced an earthquake. Amoghavajra said, 'This is due to the collective intention of the people.' In the fifteenth year, he returned to the capital and resided at Daxingshan Monastery (大興善寺). At the beginning of Emperor Suzong's (肅宗) reign, Amoghavajra often secretly reported on the situation in Fengxiang (鳳翔) and Lingwu (靈武). The emperor also sent envoys to seek esoteric teachings. The recovery of lost territories and the restoration of order were all as he had predicted. During the Qianyuan (乾元) era, the emperor ordered him to enter the palace, establish a homa (護摩) [fire ritual] dojo, and receive the Seven Jewels Abhiṣeka (七寶灌頂法) [initiation ritual] for the Cakravartin (轉輪王位) [universal monarch]. At the end of the Shangyuan (上元) era, the emperor was unwell, and Amoghavajra performed exorcisms and recited the Mahāpratisarā (大隨求) [Great Dhāraṇī of Following All Desires] seven times. The next day, the emperor's condition improved. He requested to return to the mountains, and Li Fuguo (李輔國) announced the imperial decree, granting his request. He cultivated merit at Zhiju Monastery (智炬寺) in Zhongnan Mountain (終南山). One night, he sensed the Mahāsukha-sattva (大樂薩埵) [Great Bliss Being] emitting light as a sign of verification, because his position was close to Siddhi (悉地) [accomplishment]. Amoghavajra said, 'Since sentient beings have not yet been liberated, how can I liberate myself alone?' After Emperor Daizong (代宗) ascended the throne, he bestowed upon him great favor and respect. He translated the Sūtra of Strictness (嚴), the Sūtra of Secrets (密), and the Two Sūtras of Humane Kings (仁王二經), and the emperor personally wrote prefaces for them and promulgated them. On that day, auspicious clouds appeared, and the whole country submitted memorials of congratulations. In the first year of Yongtai (永泰), the court issued an edict granting him the title of Special Advance, Acting Vice Minister of the Court of State Ceremonial (特進試鴻臚卿), and added the title Greatly Expansive Wisdom Tripiṭaka Master (大廣智三藏). In the third year of Dali (大歷), he established a dojo at Xingshan Monastery (興善寺), and the emperor ordered the close ministers and all the imperial guards to receive abhiṣeka (灌頂) [initiation]. In the fourth year, he requested that from now on, in all the sangha halls (僧堂) [monk's halls] throughout the country, Mañjuśrī Bodhisattva (文殊菩薩) be venerated as the senior seat, probably because...
憍陳如。雖先度。而特小乘故爾。制曰可。五年夏彗星出。詔空於五臺修功德。訖事星沒。秋還自五臺。詔以所御獅子驄迎入。賜沿道供帳。六年十二月二日。進所譯經凡一百二十餘卷。七十七部。且以賀上生日也。有疏不錄。京師不雨。詔立壇以禱。制曰必三日內者。則法力致也。三日外者。非法力矣。僅二日果大霔。上賜紫羅衣一襲。雜彩百段。弟子衣各一襲。飯千僧。請造文殊閣。貴妃韓王華陽公主。共成之。內出錢。約三千萬以助。九年示疾。上疏以辭。詔勞問賜醫藥。加開府儀同三司。封肅國公食邑三千戶。固讓不允。六月十五日卒。享年七十。僧臘五十。謚大辨廣正智三藏。弟子慧朗紹灌頂位。
空于總持。最彰殊勝。利物尤多。玄宗嘗詔禱雨。空曰此天數也。某日當自雨。不可強。強之恐暴。因以詔其師金剛智。果風雨大作。坊市有漂溺而死者。遽詔空止之。空于寺庭。捏六七泥媼。灑水作梵語罵之。有頃霽。
一日偕術士羅公遠。侍玄宗。坐便殿。公遠時時以如意反手搔背。空怒奪如意。擊碎其前。公遠再三俯地拾不可得。玄宗且起助之拾。空遽舉手出如意。示公遠。因笑曰。特戲耳。在地者其影也。可拾乎。
北邙巨蛇見形。作人語。丐空救度。且曰弟子每欲翻河水。陷洛陽。
【現代漢語翻譯】 現代漢語譯本 憍陳如（Ajnatakaundinya，五比丘之首）。雖然是最早得度的弟子，但因為修的是小乘佛法。皇帝下令說『可以』。五年夏天彗星出現，皇帝下詔讓不空（Amoghavajra，唐代密宗高僧）在五臺山修功德。事情完畢后彗星消失。秋天不空從五臺山返回，皇帝下詔用自己乘坐的獅子驄馬迎接他，賞賜沿途的供帳。六年十二月二日，不空進獻所翻譯的經書共一百二十餘卷，七十七部，並且用此來祝賀皇帝的生日。還有一些奏疏沒有被記錄。京城不下雨，皇帝下詔設立祭壇來祈雨。皇帝說『如果三天之內下雨，那就是佛法的力量所致；如果三天之外下雨，那就不是佛法的力量了。』僅僅兩天就下了大雨。皇帝賞賜紫羅衣一套，各種顏色的綵綢一百段，弟子們每人一套衣服，齋飯供養一千個僧人。請求建造文殊閣，貴妃、韓王、華陽公主共同完成這件事。宮內拿出錢，大約三千萬來資助。九年不空示現疾病，上疏請求辭官。皇帝下詔慰問，賞賜醫藥，加封開府儀同三司，封為肅國公，食邑三千戶。不空堅決推辭沒有被允許。六月十五日圓寂，享年七十歲，僧臘五十年。謚號為大辨廣正智三藏。弟子慧朗繼承灌頂法位。
不空精通總持（Dharani，總攝憶持一切法而不忘失的念力），最能彰顯殊勝之處，利益眾生非常多。玄宗皇帝曾經下詔讓他祈雨。不空說『這是天數，某日應當自然下雨，不可以強求。強求恐怕會有暴雨。』因此把這件事告訴了他的老師金剛智（Vajrabodhi，印度密宗高僧）。果然風雨大作，街市有被淹死的人。皇帝趕緊下詔讓不空停止降雨。不空在寺廟庭院裡，捏了六七個泥娃娃，灑水用梵語罵它們。一會兒天就放晴了。
有一天，不空和術士羅公遠一起陪侍玄宗皇帝，坐在便殿里。羅公遠時常用如意反手撓背。不空生氣地奪過如意，擊碎瞭如意的前端。羅公遠再三彎腰去撿，卻怎麼也撿不到。玄宗皇帝也起身幫助他撿。不空立刻舉起手，亮出如意給羅公遠看，笑著說『只是開個玩笑罷了。地上的是如意的影子，能撿得到嗎？』
北邙山出現一條巨大的蛇，化成人形，請求不空救度，並且說『弟子常常想要掀翻河水，淹沒洛陽。』
【English Translation】 English version Ajnatakaundinya (one of the five first disciples of the Buddha). Although he was the first to be liberated, it was because he practiced Hinayana (Small Vehicle) Buddhism. The emperor decreed, 'It is acceptable.' In the fifth year, a comet appeared in the summer. The emperor issued an edict for Amoghavajra (a prominent Tantric monk of the Tang Dynasty) to cultivate merit at Mount Wutai. After the task was completed, the comet disappeared. In the autumn, Amoghavajra returned from Mount Wutai. The emperor ordered his own lion-like steed to greet him and bestowed provisions along the way. On the second day of the twelfth month of the sixth year, Amoghavajra presented the translated scriptures, totaling over one hundred and twenty volumes, in seventy-seven parts, as a congratulatory gift for the emperor's birthday. Some memorials were not recorded. The capital city experienced a drought, and the emperor ordered the establishment of an altar for rain prayers. The emperor stated, 'If it rains within three days, it will be due to the power of the Dharma; if it rains after three days, it will not be due to the power of the Dharma.' It rained heavily in just two days. The emperor bestowed a set of purple silk robes, one hundred pieces of various colored silks, and a set of robes for each of his disciples, and provided food for a thousand monks. He requested the construction of the Manjusri Pavilion, which was jointly completed by the Imperial Concubine, the Prince of Han, and Princess Huayang. The palace contributed approximately thirty million in funds to support the project. In the ninth year, Amoghavajra showed signs of illness and submitted a memorial requesting to resign. The emperor issued an edict to inquire about his health, bestowed medicine, and additionally conferred the title of Grand Master of the Three Departments, enfeoffing him as the Duke of Su with a fief of three thousand households. Amoghavajra firmly declined, but it was not accepted. He passed away on the fifteenth day of the sixth month at the age of seventy, with fifty years as a monk. He was posthumously honored as the Great Eloquent, Broadly Righteous, Wise Tripitaka Master. His disciple Huilang succeeded to the position of initiation master.
Amoghavajra was proficient in Dharani (the power of retaining and remembering all Dharmas without forgetting), most prominently displaying its excellence, and benefiting sentient beings greatly. Emperor Xuanzong once ordered him to pray for rain. Amoghavajra said, 'This is the will of Heaven; it should rain naturally on a certain day, and it cannot be forced. Forcing it may cause a torrential rain.' Therefore, he informed his teacher Vajrabodhi (an Indian Tantric monk) about this matter. Indeed, there was a great wind and rain, and some people in the markets were drowned. The emperor quickly ordered Amoghavajra to stop the rain. Amoghavajra, in the temple courtyard, molded six or seven mud dolls, sprinkled water on them, and cursed them in Sanskrit. After a while, the sky cleared.
One day, Amoghavajra and the sorcerer Luo Gongyuan were attending Emperor Xuanzong, sitting in the side hall. Luo Gongyuan often used his ruyi (a scepter-like ornament) to scratch his back with his hand behind him. Amoghavajra angrily snatched the ruyi and broke off its front end. Luo Gongyuan repeatedly bent down to pick it up, but could not find it. Emperor Xuanzong also got up to help him pick it up. Amoghavajra immediately raised his hand, showed the ruyi to Luo Gongyuan, and said with a smile, 'It was just a joke. What's on the ground is the shadow of the ruyi; can you pick it up?'
A giant snake appeared in Mount Beimang, transformed into a human form, and requested Amoghavajra to save it, saying, 'This disciple often wants to overturn the river water and flood Luoyang.'
以快所懷。空為授歸戒。說因果。至謂汝昔以嗔毒太重。受此業身。今復甚。吾力其柰何哉。當思吾言。勿自縱放。后樵者見蛇死澗下。臭聞數里。
天寶中。西蕃大石康居三國兵。圍西涼。詔空誦仁王密語于內道場。才二七遍。帝于殿庭見若五百餘人者。驚問空。空曰此毗沙門天王子。領兵赴陛下命。救西涼。宜急設食遣之。既而西涼捷書至。以為三國圍急。忽東北去城三十餘里。雲霧蔽塞。鼓角聲動山谷。三國營壘。中夜有金色鼠。咋絕弓弩弦。莫能制。至是用輒廢。遂大奔潰。於時或見神人。皆介冑刀劍以立。光發北城門樓上。有天王坐而怒視。帝省書益多空。
或謂空無它伎能。遇禱雨。但設繡座。手持數寸木神。簸旋之。擲使立座上。俟牙出目瞬。則雨矣。
唐慧忠
潤州上元王氏子。神龍初生。二十有三年矣。遂以童子。試經獲度。仍配居莊嚴寺。志節。為時輩所推重。尋遊方。見威禪師于牛頭山有契悟。威因悉以山門委之。使踵住持事。由是益精勵。行頭陀山澤中。一衲一鐺。晏坐繩床。終日夕。開元二十七年。縣令長孫遂。造山驗視。至山半。虎當道跑哮。莫能前。忠聞之遽迎遂。且使虎去。天寶初。州牧里豪請自山歸莊嚴。起仆易撓。寺為一新。又將徙建法堂于殿之東隅
【現代漢語翻譯】 現代漢語譯本： 蛇懷著快速的報復之心，但空只是為它授予歸戒，講述因果報應。空對蛇說：『你過去因為嗔恨和毒害太重，所以承受了這樣的業報之身，現在依然如此。我又能怎麼辦呢？你應該記住我的話，不要放縱自己。』後來，樵夫看見蛇死在山澗下，臭氣瀰漫數里。
天寶年間，西蕃、大石（中亞古國，位於錫爾河中游）、康居（中亞古國，位於阿姆河與錫爾河之間）三國的軍隊圍攻西涼（唐朝時期的軍事重鎮）。皇帝下詔，讓空在內道場誦唸《仁王經》的密語。才唸了十四遍，皇帝在殿庭上看見好像有五百多人。皇帝驚恐地問空，空說：『這是毗沙門天（佛教護法神）的王子，率領軍隊來聽從陛下的命令，救援西涼。應該趕快準備食物送給他們。』不久，西涼送來捷報，說三國圍攻緊急，忽然東北方向離城三十多里，雲霧遮蔽，鼓角聲震動山谷。三國的營壘中，半夜有金色的老鼠，咬斷弓弩的弦，無法制止。用到弓弩就壞掉，於是大潰敗。當時有人看見神人，都穿著鎧甲，拿著刀劍站立。光芒照耀北城門樓上，有天王（佛教護法神）坐著怒視。皇帝看了捷報，更加敬重空。
有人說空沒有其他技能，遇到祈雨，只是設定繡座，手裡拿著幾寸長的木神，搖動旋轉它，拋擲使它立在座上，等到木神牙齒張開，眼睛眨動，就下雨了。
唐朝的慧忠禪師
是潤州上元（地名）王氏的兒子。神龍初年出生，到二十三歲。於是以童子的身份參加考試，通過了經文考試，被允許出家。被安排住在莊嚴寺。他的志向和節操，被同輩人所推崇。不久后遊歷四方，在牛頭山拜見威禪師，有所領悟。威禪師於是把寺院的事務全部委託給他，讓他繼承住持的職務。因此更加精進努力，在山澤中修行頭陀行（佛教苦行）。一件衲衣，一個飯缽，安靜地坐在繩床上，從早到晚。開元二十七年，縣令長孫遂，到山裡視察。到山腰，老虎擋住道路咆哮，無法前進。慧忠禪師聽說后，趕忙迎接長孫遂，並且讓老虎離開。天寶初年，州牧和當地的富豪請他從山裡回到莊嚴寺。修繕房屋，更換破舊的設施，寺廟煥然一新。又打算把法堂遷建到大殿的東邊。
【English Translation】 English version: The snake harbored a swift desire for revenge, but Kong merely administered the precepts of repentance and spoke of karma. Kong said to the snake, 'In the past, because your hatred and poison were too great, you suffered this karmic body, and it is still so now. What can I do? You should remember my words and not indulge yourself.' Later, a woodcutter saw the snake dead in the ravine, its stench spreading for miles.
During the Tianbao era, the armies of the three kingdoms of Xifan (Tibetan kingdom), Dashi (ancient Central Asian kingdom, located in the middle reaches of the Syr Darya), and Kangju (ancient Central Asian kingdom, located between the Amu Darya and Syr Darya rivers) besieged Xiliang (a strategic military town during the Tang Dynasty). The emperor ordered Kong to recite the secret mantras of the 'Renwang Sutra' in the inner monastery. After only fourteen recitations, the emperor saw what appeared to be over five hundred people in the palace courtyard. The emperor asked Kong in alarm, and Kong said, 'These are the princes of Vaishravana (a Buddhist guardian deity), leading troops to obey Your Majesty's command and rescue Xiliang. You should quickly prepare food for them.' Soon after, a victory report arrived from Xiliang, saying that the three kingdoms' siege was pressing, when suddenly, thirty miles northeast of the city, clouds and fog obscured the area, and the sounds of drums and horns shook the valleys. In the three kingdoms' camps, golden rats gnawed through the bowstrings of the crossbows in the middle of the night, and they could not be stopped. When the crossbows were used, they would break, leading to a great rout. At that time, some people saw divine beings, all clad in armor, standing with swords. Light shone from the north city gate tower, where a heavenly king (a Buddhist guardian deity) sat glaring angrily. The emperor, after reading the victory report, held Kong in even greater esteem.
Some say that Kong had no other skills. When praying for rain, he would simply set up an embroidered seat, hold a wooden deity a few inches long in his hand, shake and rotate it, and throw it to make it stand on the seat. When the deity's teeth opened and its eyes blinked, it would rain.
Chan Master Huizhong of the Tang Dynasty
Was the son of the Wang family of Shangyuan (place name) in Runzhou. He was born in the early years of the Shenlong era, and reached the age of twenty-three. He then took the examination as a child monk, passed the scripture examination, and was allowed to be ordained. He was assigned to live in Zhuangyan Temple. His aspirations and integrity were admired by his peers. Soon after, he traveled around, and met Chan Master Wei at Niutou Mountain, where he had an awakening. Chan Master Wei then entrusted all the affairs of the temple to him, allowing him to inherit the position of abbot. Therefore, he became even more diligent and practiced asceticism (Buddhist ascetic practices) in the mountains and marshes. One patched robe, one begging bowl, sitting quietly on a rope bed, from morning to night. In the twenty-seventh year of the Kaiyuan era, County Magistrate Changsun Sui went to the mountain to inspect it. Halfway up the mountain, a tiger blocked the road and roared, making it impossible to proceed. Chan Master Huizhong, upon hearing this, hurried to greet Changsun Sui and made the tiger leave. In the early years of the Tianbao era, the governor and local wealthy people invited him to return to Zhuangyan Temple from the mountains. He repaired the buildings and replaced the dilapidated facilities, giving the temple a new look. He also planned to move the Dharma Hall to the east side of the main hall.
。感二神人。為定基址。適其地有古樹。而鵲巢其上。忠不忍伐。后鵲竟他巢。若有知者。異哉。大曆四年六月十五日。集眾布薩。晚命侍者。治浴剃髮。如無恙時。夜則雲氣絢爛若聞空中有樂音者。翌旦坐逝。春秋八十七。當忠之在山也。有懸鐺樹掛衣藤。未寂之前一年。藤樹皆萎。其年九月。忠說法高座。水忽迸流四繞。風雨震盪。白虹貫東南。郡守韋損備儀仗送還山。五年阇維收舍利不勝計。其餘行跡語句。載傳燈錄。
唐掘多
印土人也。自至神州。乃得心法于曹溪能大師所。嘗游五臺。路由定襄。見一禪者。結庵獨坐。問之則曰。吾以觀靜。多曰觀者何人。靜是何物。禪者茫然。因起作禮請益。多曰子從誰出。曰神秀大師。多曰。我西域雖外道最下劣者。亦不墮此見。子何不往韶陽。而徒爾勞苦。無益也。其僧依教見能祖。理前語。祖曰。子亦自觀自靜而已。不觀相不觀如。則日用之間。自然安樂。其指與多無小異。多后莫知所終。
唐道隱
生彭原王氏。出家住寧州南山二聖院。遊方得指訣于荷澤神會禪師。旋鄉里說法。開導學者。而聲譽益著。檀施四臻。遂成道場。以傳不朽。大曆十三年三月晦。中夜趺坐而逝。壽七十二。臘三十五。弟子辨真代領其眾。而化風殆不減于隱。
【現代漢語翻譯】 現代漢語譯本： 感於兩位神人的指引，（為寺廟）確定了基址。恰好那地方有一棵古樹，喜鵲在樹上築巢。忠公不忍心砍伐。後來喜鵲竟然遷往別處築巢，好像有靈性一樣，真是奇異啊。大曆四年六月十五日，召集眾人舉行布薩（佛教一種懺悔儀式）。晚上命令侍者準備沐浴剃髮，如同沒有生病時一樣。夜裡雲氣絢麗，好像聽到空中有音樂的聲音。第二天早上坐化圓寂，享年八十七歲。當忠公在山裡的時候，有懸掛的鐵鍋和樹上掛著的衣服藤蔓。在圓寂前一年，藤蔓和樹木都枯萎了。那年九月，忠公在高座上說法，水突然從四面涌流。風雨震盪，白虹貫穿東南方。郡守韋損準備儀仗隊送他返回山中。五年後荼毗（佛教一種火葬儀式）收取捨利，數量多得數不清。其餘的行跡和語句，記載在《傳燈錄》中。 唐掘多（Tang Jueduo）： 是印度人。自從來到神州（指中國），就在曹溪能大師（指六祖慧能）那裡得到了心法。曾經遊歷五臺山，路過定襄，見到一位禪者，結廬獨自靜坐。問他，他說：『我正在觀靜。』掘多問：『觀的是什麼人？靜又是什麼東西？』禪者茫然不知所措。於是起身向掘多作揖請教。掘多問：『你師從何人？』禪者說：『神秀大師。』掘多說：『我西域即使是外道中最下劣的人，也不會墮入這種見解。你為什麼不去韶陽（慧能所在地），而白白地勞苦，沒有益處呢？』那位僧人聽從教誨去拜見慧能祖師，說了之前的話。慧能祖師說：『你也只是自己觀自己靜而已。不觀照表相，也不觀照如如不動的真如，那麼在日常應用之間，自然就會安樂。』他的指點與掘多沒有絲毫差異。掘多後來不知所終。 唐道隱（Tang Daoyin）： 生於彭原王氏。出家后住在寧州南山二聖院。遊歷四方，從荷澤神會禪師那裡得到指訣。回到家鄉說法，開導學者，聲譽越來越高。檀越的佈施紛紛而來，於是成就了道場，以傳揚不朽的佛法。大曆十三年三月最後一天，半夜跏趺而坐圓寂，享年七十二歲，僧臘三十五年。弟子辨真代替他帶領僧眾，教化風氣幾乎不亞於道隱。
【English Translation】 English version: Feeling the guidance of two divine beings, the foundation site (for the temple) was determined. It happened that there was an ancient tree in that place, and magpies had built their nest on it. Zhong Gong (referring to the monk) could not bear to cut it down. Later, the magpies actually moved to another place to build their nest, as if they had intelligence, which was truly strange. On the fifteenth day of the sixth month of the fourth year of the Dali era, he gathered the people to hold a Posadha (a Buddhist ceremony of repentance). In the evening, he ordered the attendants to prepare for bathing and shaving, as if he were not ill. At night, the clouds were gorgeous, as if one could hear the sound of music in the air. The next morning, he passed away in meditation, at the age of eighty-seven. When Zhong Gong was in the mountains, there were iron pots hanging and vines with clothes hanging on the trees. A year before his passing, the vines and trees withered. In the ninth month of that year, when Zhong Gong was giving a sermon on the high seat, water suddenly gushed out from all sides. The wind and rain shook, and a white rainbow pierced the southeast. Prefect Wei Sun prepared a ceremonial guard to escort him back to the mountains. Five years later, after cremation (a Buddhist cremation ceremony), the relics collected were countless. The rest of his deeds and sayings are recorded in the 'Transmission of the Lamp'. Tang Jueduo: He was a native of India. Since arriving in Shenzhou (China), he obtained the mind-seal from Grand Master Neng of Caoxi (referring to the Sixth Patriarch Huineng). He once traveled to Mount Wutai and passed through Dingxiang, where he saw a Chan practitioner sitting alone in a hermitage. When asked, he said, 'I am observing stillness.' Jueduo asked, 'Who is observing? What is stillness?' The Chan practitioner was at a loss. So he got up and bowed to Jueduo for instruction. Jueduo asked, 'Who is your teacher?' The Chan practitioner said, 'Grand Master Shenxiu.' Jueduo said, 'Even the most inferior of the heretics in my Western Regions would not fall into this view. Why don't you go to Shaoyang (where Huineng was located) and spare yourself this fruitless labor?' The monk followed the advice and went to see the Sixth Patriarch Huineng, and told him what had happened. The Sixth Patriarch Huineng said, 'You are simply observing yourself and stilling yourself. If you do not observe appearances and do not observe suchness, then in your daily activities, you will naturally be at ease.' His guidance was no different from Jueduo's. The fate of Jueduo is unknown. Tang Daoyin: He was born into the Wang family of Pengyuan. After leaving home, he lived in the Ersheng Monastery on Nanshan Mountain in Ningzhou. He traveled around and received instructions from Chan Master Shenhui of Heze. He returned to his hometown to preach and guide scholars, and his reputation grew. Donations from patrons poured in, and he established a monastery to spread the imperishable Dharma. On the last day of the third month of the thirteenth year of the Dali era, he passed away in meditation in the middle of the night, at the age of seventy-two, with thirty-five years as a monk. His disciple Bianzhen took over his leadership of the Sangha, and his influence was almost no less than that of Daoyin.
未幾亦逝。今師資二塔皆在焉。
唐恒月
姓韓氏。上黨人。父為鹽商遇盜。西江溺死。母因再行。月雖幼。實懷愧恨。乃投聖善寺慧初。求報恩育。既得度。造嵩山。啓發心要。遂闡化于望湖山翠微巖下古院中。四方學者袂相屬。建中元年。示微疾而化。壽七十九。建塔而葬。則其年三月十二日也。
唐湛然
毗陵之荊溪戚氏子也。家世儒素。年二十。以處士。事左溪玄朗師。而受經焉。異日朗謂之曰。汝何夢矣。曰疇昔之夜夢。著僧伽黎。挾兩輪。游大河中。朗曰。嘻汝其以止觀二法。度眾生於生死淵乎。天寶初。始緇剃。尋從越州曇一律師。究毗尼藏。復于吳之開元寺大闡所學。無幾何朗師捐世。乃嘆曰。道之難行也。我知之矣。古之至人。靜以觀其本。動以應乎物。二俱不住。而後庶幾以蹈大全。今之人或蕩于空。或膠于有。舍予其誰足取正哉。於是祖述所傳章句。凡十數萬言。以貽諸后。詔書屢徴。卒辭疾不起。雖當大兵大饑之際。歸趨愈盛。而道迪愈勤。布衣草座。以身率物。耆艾不息。建中三年二月五日。示疾于佛隴道場。語其徒曰。夫一念無相。謂之空。無法不備。謂之假。不一不異。謂之中。在凡為三因。在聖為三德。爇炷則初后同相。涉海則淺深異流。自利利人。在此
【現代漢語翻譯】 現代漢語譯本： 不久之後也圓寂了。現在慧初和恒月的師資二塔都還在那裡。
唐代恒月禪師
俗姓韓，是上黨人。他的父親是鹽商，遇到盜賊，在西江溺水而死。他的母親因此改嫁。恒月雖然年幼，但心中懷著愧恨。於是投奔聖善寺的慧初禪師，請求收養以報答恩情。得到度化后，前往嵩山，啓發了心要。於是在望湖山翠微巖下的古寺中弘揚佛法。四方的學者紛紛前來，衣袖相連。建中元年，略微示現疾病而圓寂，享年七十九歲。建造佛塔安葬，時間是當年的三月十二日。
唐代湛然法師
是毗陵荊溪戚氏的兒子。家世世代代都是讀書人。二十歲時，以處士的身份，侍奉左溪玄朗禪師，並向他學習佛經。有一天，玄朗對他說：『你有什麼夢嗎？』湛然回答說：『昨天晚上我夢見自己穿著僧伽黎（袈裟），挾著兩個輪子，在大河中游動。』玄朗說：『啊！你將用止觀二法，度化眾生脫離生死苦海啊！』天寶初年，才剃髮出家。不久跟隨越州曇一律師，深入研究毗尼藏（戒律）。又在吳地的開元寺大力闡揚所學。沒過多久，玄朗禪師去世。於是湛然感嘆道：『佛道難以實行啊！我明白了。古代的聖人，用靜來觀察事物的根本，用動來應付外物，兩者都不執著，然後才差不多可以達到圓滿的境界。現在的人，要麼沉溺於空，要麼執著于有，捨棄我，還有誰可以取法正道呢？』於是繼承和闡述玄朗所傳的章句，總共有十幾萬字，留給後人。朝廷多次下詔徵召，最終都以生病為由推辭不去。即使在發生大規模戰爭和大饑荒的時候，前來歸附的人也越來越多，而他弘揚佛法也更加勤奮。身穿布衣，坐在草蓆上，以身作則。即使是老年人也不敢休息。建中三年二月初五日，在佛隴道場示現疾病，告訴他的弟子們說：『一念不執著于相，叫做空。沒有哪一種法不具備，叫做假。不一也不異，叫做中。在凡夫是三因，在聖人是三德。點燃蠟燭，開始和最後都是相同的形狀。渡過大海，淺處和深處的水流不同。自利利人，就在這裡。』
【English Translation】 English version: Not long after, he also passed away. Now the two pagodas of Master Huichu and Master Hengyue are still there.
Tang Dynasty, Chan Master Hengyue
His lay surname was Han, and he was a native of Shangdang. His father was a salt merchant who encountered robbers and drowned in the West River. His mother remarried because of this. Although Hengyue was young, he felt ashamed and resentful in his heart. So he went to the Shengsian Temple to seek refuge with Chan Master Huichu, asking to be taken in to repay his kindness. After being ordained, he went to Mount Song and enlightened the essentials of the mind. Then he propagated the Dharma in the ancient temple under the Cuiwei Rock of Wanghu Mountain. Scholars from all directions came in droves. In the first year of Jianzhong (780 AD), he showed a slight illness and passed away at the age of seventy-nine. A pagoda was built for his burial on the twelfth day of the third month of that year.
Tang Dynasty, Venerable Zhanran
He was the son of the Qi family of Jingxi, Biling. His family had been scholars for generations. At the age of twenty, as a recluse, he served Master Xuanlang of Zuoxi and received scriptures from him. One day, Xuanlang said to him, 'What did you dream of?' He replied, 'Last night I dreamed of wearing a Sanghati (袈裟), carrying two wheels, and swimming in the great river.' Xuanlang said, 'Ah! You will use the two methods of Samatha-Vipassana (止觀) to deliver sentient beings from the sea of birth and death!' At the beginning of the Tianbao era (742 AD), he shaved his head and became a monk. Soon after, he followed Vinaya Master Tanyi of Yuezhou to study the Vinaya Pitaka (戒律) in depth. He also vigorously expounded what he had learned at Kaiyuan Temple in Wu. Not long after, Master Xuanlang passed away. So Zhanran sighed, 'The path of the Buddha is difficult to practice! I understand it. The sages of ancient times used stillness to observe the root of things and used movement to respond to external things, without being attached to either, and then they could almost reach the realm of perfection. People today either indulge in emptiness or cling to existence. If not me, who else can take the right path?' Therefore, he inherited and elaborated on the chapters and sentences transmitted by Xuanlang, totaling more than one hundred thousand words, to leave to future generations. The imperial court repeatedly issued edicts to summon him, but he always declined on the grounds of illness. Even during times of great war and famine, more and more people came to him, and he became even more diligent in propagating the Dharma. He wore cloth clothes and sat on a straw mat, setting an example with his own body. Even the elderly did not dare to rest. On the fifth day of the second month of the third year of Jianzhong (782 AD), he showed illness at the Folong Dojo and told his disciples, 'A single thought without attachment to form is called emptiness. There is no Dharma that is not complete, which is called provisional existence. Neither one nor different is called the Middle Way. In ordinary people, it is the three causes; in sages, it is the three virtues. When a candle is lit, the beginning and the end have the same shape. When crossing the sea, the shallow and deep currents are different. Benefiting oneself and benefiting others is here.'
而已。爾曹其毋忽。因隱幾泊然而化。壽七十二。臘三十四。起塔祔全身於智者大師瑩兆之西南隅。嗣其法者。吳門沙門元皓也。平日著述有法華釋簽。法華疏記。各十卷。止觀輔行傳弘訣十卷。法華三昧補助儀一卷。方等懺補闕儀二卷。略維摩疏十卷。維摩疏記三卷。重治定涅槃疏十五卷。金錍論一卷。止觀義例大意。止觀文句。十妙不二門等。行於世。搢紳先生之得其道者。學士梁肅其尤也。故摛鴻筆。以發大師之蘊。而勒之金石誠無愧。
唐思公
恒陽李氏。蚤歲出家于州之龍興寺。既獲染剃。游伊洛。見普寂禪師。暢演心要。而樂之。遂蒙記莂。隱居南雍夾石山。聞望日起。會牛公治漢南請入城禮敬。固辭以疾。牛公亦不之強也。檀共相繼于道。學徒侁侁。以承教戒。虛來實往。有足尚者。興元初。示疾而滅。春秋八十四。
唐道一
漢州什邡之馬氏。生而凝重。虎視牛行。舌過鼻準。足文成大字。稚歲事資州唐公落髮。從渝州圓公受具。久之聞衡岳讓禪師得曹溪六祖之的指。於是出岷峨玉壘之深阻。詣靈桂貞篁之幽寂。一造讓公泯然無間。遂棲遲于臨川之南康龔公二山。先是其地皆魑魅所居。人莫敢近。近輒災釁立至。一之來見。若紫衣玄冠者。致禮於前。愿施此地為道場。自爾
【現代漢語翻譯】 現代漢語譯本： 僅此而已。你們切莫疏忽。隨後便靠著幾案，安然而逝。享年七十二歲，僧臘三十四年。建塔將全身安葬在智者大師瑩兆的西南角。繼承他佛法的是吳門的沙門元皓。他平日的著作有《法華釋簽》、《法華疏記》各十卷，《止觀輔行傳弘訣》十卷，《法華三昧補助儀》一卷，《方等懺補闕儀》二卷，《略維摩疏》十卷，《維摩疏記》三卷，《重治定涅槃疏》十五卷，《金錍論》一卷，《止觀義例大意》、《止觀文句》、《十妙不二門》等，流傳於世。士大夫中得其真諦的，以學士梁肅最為突出。所以他揮動如椽巨筆，來闡發大師的深邃思想，並將之刻在金石上，實在當之無愧。
唐思公
恒陽李氏，早年在家鄉州的龍興寺出家。剃度受戒后，遊歷伊洛一帶，拜見普寂禪師，聆聽他暢快淋漓地演說心要，非常喜歡，於是得到普寂禪師的認可。之後隱居在南雍的夾石山，聲望日益增長。適逢牛公治理漢南，邀請他入城接受禮敬，思公堅決推辭，說自己有病。牛公也不勉強他。信徒們源源不斷地供養，求學的人絡繹不絕，前來學習教義。他虛懷若谷，卻滿載而歸，實在值得稱讚。興元初年，示現疾病而圓寂，享年八十四歲。
唐道一
漢州什邡的馬氏，生來就沉穩莊重，目光如虎，行走如牛。舌頭能舔到鼻尖，腳底紋路形成一個『大』字。年幼時在資州唐公處落髮，跟隨渝州圓公受具足戒。很久以後，聽說衡岳讓禪師得到了曹溪六祖（Caoxi Sixth Patriarch）的真正指點，於是走出岷山、峨眉山、玉壘山的重重阻礙，前往靈桂、貞篁的幽靜之地。一見到讓禪師，便心意相通，毫無隔閡。於是便在臨川的南康、龔公二山居住下來。在此之前，這地方都是魑魅魍魎居住的地方，人們不敢靠近。靠近就會立刻遭遇災禍。道一來后，那些魑魅魍魎顯現出紫衣玄冠的形象，在他面前行禮，願意獻出這塊地方作為道場。從此以後
【English Translation】 English version: That's all. You must not neglect this. Then he leaned on the armrest and passed away peacefully. He lived to the age of seventy-two, with thirty-four years as a monk. A pagoda was built to enshrine his entire body in the southwest corner of the 'Ying Zhao' (shrine) of Great Master Zhiyi (Zhiyi, the founder of the Tiantai school). The monk Yuanhao of Wumen (Wumen, ancient name of Suzhou) succeeded his Dharma. His writings include 'Fa Hua Shi Qian' (Annotations on the Lotus Sutra) and 'Fa Hua Shu Ji' (Commentaries on the Lotus Sutra), each in ten volumes; 'Zhi Guan Fu Xing Zhuan Hong Jue' (Commentary on the 'Mohe Zhiguan') in ten volumes; 'Fa Hua San Mei Bu Zhu Yi' (Supplementary Ritual for the Lotus Samadhi) in one volume; 'Fang Deng Chan Bu Que Yi' (Supplementary Ritual for the Fang Deng Repentance) in two volumes; 'Lue Wei Mo Shu' (Brief Commentary on the Vimalakirti Sutra) in ten volumes; 'Wei Mo Shu Ji' (Commentaries on the Vimalakirti Sutra) in three volumes; 'Chong Zhi Ding Nie Pan Shu' (Revised Commentary on the Nirvana Sutra) in fifteen volumes; 'Jin Pi Lun' (Treatise on the Golden Scalpel) in one volume; 'Zhi Guan Yi Li Da Yi' (General Meaning of the Principles of 'Zhi Guan'), 'Zhi Guan Wen Ju' (Commentary on the Words and Sentences of 'Zhi Guan'), 'Shi Miao Bu Er Men' (Ten Subtle Non-Dual Gates), etc., which are circulated in the world. Among the gentlemen and scholars who attained his Dao, the scholar Liang Su (Liang Su, a famous scholar in Tang Dynasty) was the most outstanding. Therefore, he wielded his magnificent pen to elucidate the profound thoughts of the Great Master, and inscribing it on metal and stone is truly worthy.
Tang Si Gong
Li of Hengyang, left home at an early age at the Longxing Temple in his prefecture. After being ordained, he traveled to Yiluo and met Chan Master Puji (Puji, a famous Chan master in Tang Dynasty), listening to his eloquent exposition of the essentials of the mind, which he greatly enjoyed. Thus, he received Puji's approval. He then lived in seclusion in Jiashi Mountain in Nanyong, and his reputation grew daily. When Duke Niu governed Hannan, he invited him into the city to receive respect, but Si Gong firmly declined, saying he was ill. Duke Niu did not force him. Believers continuously made offerings, and students came in droves to receive teachings. He came empty-handed but returned full, which is commendable. In the early years of Xingyuan, he manifested illness and passed away, at the age of eighty-four.
Tang Daoyi
Ma of Shifang in Hanzhou, was born dignified and composed, with a tiger's gaze and an ox's gait. His tongue could reach the tip of his nose, and the lines on the soles of his feet formed the character '大' (da, meaning 'big'). As a child, he left home at Tang Gong's place in Zizhou, and received the full precepts from Yuan Gong in Yuzhou. After a long time, he heard that Chan Master Rang of Hengyue (Hengyue Rang, a famous Chan master in Tang Dynasty) had received the true instruction of the Sixth Patriarch of Caoxi (Caoxi Sixth Patriarch, refers to Huineng), so he left the deep barriers of the Min Mountains, Emei Mountains, and Yulei Mountains, and went to the secluded places of Linggui and Zhenhuang. Upon meeting Rang, their minds were in perfect harmony, without any separation. Thus, he resided in Nankang and Gonggong Mountains in Linchuan. Before this, the place was inhabited by demons and monsters, and people dared not approach it. Approaching it would immediately bring disaster. When Daoyi came, those demons and monsters appeared in the form of people wearing purple robes and dark crowns, paying respects to him and willing to offer this place as a 'bodhimanda' (place of enlightenment). From then on
獷鷙就馴。愎悍從化。而太守河東裴公尤敬信。大曆中。裴公移牧廬江壽春。一亦隸名開元精舍。時連帥路公以鐘陵鉅鎮。宜得道德之士。以利益四眾故。延奉勤至。而坐閱十年。建中初。天下僧尼。悉歸舊壤。連帥鮑公又留不遣。天下學者至。率以祖稱之。而心宗之傳益盛。噫偉矣。示眾云。汝等諸人。各信自心是佛。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊。俱莫依怙。達罪性空。唸唸不可得。無自性故。
僧問云。和尚為什麼。說即心即佛。答云。為止小兒啼。問云。止后如何。答云。非心非佛。問二種人外如何指示。答向伊道。不是物。
一日上堂。良久。百丈收卻面前席。一便下座。歲戊戌。無疾沐浴而終。壽八十。臘五十。塔全身於石門。憲廟追諡大寂。丹陽公包吉建塔立碑。權德輿撰銘。
唐福琳
姓元。荊州人。父襄陽司判。素事佛。凡號善知識。莫不造見。琳耳目濡染。若出於自然者。幼禮玄靜寺沙門謙著落䰂。已登具戒。乃扣西來祖意于荷澤會禪師。室中發明。無復余蘊。晚居黃州大石山。學者雲集。遂成叢社。四方檀越。輸資弊以就棟宇。久之終。時年八十二。興元二年四月入塔。
唐皓玉
上黨趙氏子。幼剃髮于清
【現代漢語翻譯】 現代漢語譯本： 獷野兇猛的人也能被馴服，剛愎固執的人也能被感化。當時的太守河東裴公（人名，曾任河東太守）尤其敬重信任他。大曆年間，裴公調任廬江壽春的太守，他也隸屬於開元精舍的名下。當時的地方長官路公認為鐘陵這個重要的鎮守之地，應該有道德高尚的人來利益大眾，因此以禮相待，非常勤懇周到。他就這樣住了十年。建中初年，天下的僧尼都返回故鄉，地方長官鮑公又把他留下不讓他走。天下的學佛之人來到這裡，都尊稱他為祖師，而心宗的傳承更加興盛。啊，多麼偉大啊！他開示大眾說：『你們這些人，各自相信自己的心就是佛。求法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡，清凈和污穢兩邊，都不要依賴執著。通達罪的本性是空，唸唸都不可得，因為沒有自性。』 有僧人問道：『和尚為什麼說即心即佛？』回答說：『爲了止住小兒的啼哭。』問道：『止住之後如何？』回答說：『非心非佛。』問道：『對於這兩種人之外的人，如何指示？』回答說：『告訴他，不是物。』 有一天，他升座說法，沉默了很久。百丈禪師收起面前的坐席，他就下座了。戊戌年，他無疾而終，享年八十歲，僧臘五十年。全身安葬在石門的塔中。憲宗追諡他為大寂禪師。丹陽公包吉建造塔並立碑，權德輿撰寫碑文。 唐福琳（人名，唐代僧人） 姓元，是荊州人。他的父親是襄陽的司判官，一向信奉佛教。凡是號稱善知識的人，沒有不前去拜見的。福琳從小耳濡目染，好像是出於自然一樣。年幼時在玄靜寺拜沙門謙著為師剃度出家。已經受了具足戒后，就向荷澤會禪師請教西來祖師的禪宗心法，在禪師的房間里開悟，沒有留下任何疑惑。晚年居住在黃州大石山，學佛的人雲集而來，於是形成了一個大的僧團。四方的施主，捐獻財物來建造寺廟。很久之後圓寂，享年八十二歲。興元二年四月入塔。 唐皓玉（人名，唐代僧人） 是上黨趙氏的兒子。年幼時在清
【English Translation】 English version: Even the wildest and most ferocious can be tamed, and the stubborn and obstinate can be transformed. At that time, Prefect Pei of Hedong (name, former Prefect of Hedong) especially respected and trusted him. During the Dali period, Prefect Pei was transferred to Lujiang Shouchun, and he was also affiliated with the Kaiyuan Jing She. At that time, the local commander Lord Lu believed that Zhongling, an important garrison town, should have virtuous people to benefit the masses, so he treated him with courtesy and diligence. He stayed there for ten years. In the early years of Jianzhong, all the monks and nuns in the world returned to their hometowns, but the local commander Lord Bao kept him and did not let him leave. Buddhist learners from all over the world came here and respectfully called him 'Ancestor,' and the transmission of the Mind Sect became even more prosperous. Alas, how great! He instructed the assembly, saying: 'All of you, believe that your own mind is the Buddha. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp at good, do not abandon evil, and do not rely on either purity or impurity. Understand that the nature of sin is empty, and every thought is unattainable, because it has no self-nature.' A monk asked: 'Why does the Abbot say that the mind is the Buddha?' He replied: 'To stop a child from crying.' The monk asked: 'What after stopping?' He replied: 'Neither mind nor Buddha.' The monk asked: 'How do you instruct those beyond these two types of people?' He replied: 'Tell them, it is not a thing.' One day, he ascended the platform to preach, and remained silent for a long time. Baizhang Zen Master put away the mat in front of him, and he descended from the platform. In the year of Wuxu, he passed away without illness after bathing, at the age of eighty, with fifty years of monastic life. His whole body was buried in a pagoda in Shimen. Emperor Xianzong posthumously honored him as Greatly Tranquil Zen Master. Duke Bao Ji of Danyang built the pagoda and erected a stele, and Quan Deyu wrote the inscription. Tang Fulin (name, a Tang Dynasty monk) His surname was Yuan, and he was from Jingzhou. His father was a judge in Xiangyang and had always believed in Buddhism. He would visit anyone who was known as a 'Good Knowing Advisor'. Fulin was influenced from an early age, as if it were natural. As a child, he was tonsured by the Shramana Qianzhuo at Xuanjing Temple. After receiving the full precepts, he asked Zen Master Hezehui about the ancestral meaning of Zen from the West, and attained enlightenment in the Zen master's room, leaving no doubts. In his later years, he lived on Dashi Mountain in Huangzhou, where Buddhist learners gathered, forming a large monastic community. Benefactors from all directions donated money to build temples. He passed away after a long time, at the age of eighty-two. He entered the pagoda in April of the second year of Xingyuan. Tang Haoyu (name, a Tang Dynasty monk) Was the son of the Zhao family of Shangdang. He was tonsured at a young age in Qing
凈寺。后參詢荷澤會禪師于洛中。佩頓乘印記。晚遁南嶽山中。衡陽太守王員外展加傾重。興元中終。壽八十。
唐智滿
姓康。洛陽人。為童兒。見其家營佛會。意樂之。即投潁川龍興寺落䰂受具。適聞洛陽神會禪師法席之盛。即往趨之。獲心要。南遊到黃山。值人之采黃連者。滿問曰。此地名何。當屬何郡。曰。黃連山也。屬宣城。然多虎。愿師鎮重以禳厭之。滿乃焚香禱于佛。虎災由是弭息。遂于靈陽泉上結茅而居。卒成大叢席。俄寂。春秋九十一。永貞元年塔葬。
唐廣敷
姓鄭氏。南燕人。少依京師大德思浩出家。既登戒。游涉叢席。遇神會禪師于伊洛間。得曹溪別傳之旨。絕江至宜春。營室于楊岐山。而掛錫焉。澗飲木食。終日夕。常坐不臥。地幽僻奇秀。參請之徒。始無與來往者。時有星冠羽帔之士。御鶴乘鸞以過之。談論移晷而去。后化大行。戶屨為滿。竟唱滅于貞元元年。三月四日。壽九十一。
唐懷空
河陽商氏子。家殖資產。父母兄弟無怨。空固求脫去。於是依鄉里之大都山廣福院。師事大明禪師出家。既登具。大明即使往見秀禪師于京師。發明己事。未幾游安六之定安山。偶遇一老叟。謂曰。愿師留此。庶幾我等獲沾利益。空因結庵而止。一日村民逐
【現代漢語翻譯】 現代漢語譯本：凈寺（寺廟名）。後來到洛陽參訪荷澤會禪師。佩服並接受了他的印可。晚年隱居在南嶽山中。衡陽太守王員外對他非常敬重。在興元年間去世，享年八十歲。
唐智滿
姓康，洛陽人。小時候，看到家裡舉辦佛會，心生歡喜，就到潁川龍興寺剃度出家，受了具足戒。恰好聽說洛陽神會禪師的道場非常興盛，就前去拜訪，獲得了心法要旨。後來南遊到黃山，遇到采黃連的人。智滿問：『這裡叫什麼地方？屬於哪個郡？』那人回答說：『這裡是黃連山，屬於宣城。但是有很多老虎，希望師父您能鎮住它們，消除災禍。』智滿於是焚香向佛祈禱，老虎的災害從此平息。於是他在靈陽泉邊搭茅屋居住，最終形成了一個大的道場。後來圓寂，享年九十一歲。永貞元年入塔安葬。
唐廣敷
姓鄭，是南燕人。年少時依止京師的大德思浩出家。受戒后，遊歷各個寺院。在伊洛一帶遇到神會禪師，得到了曹溪的特別傳授的宗旨。渡江到達宜春，在楊岐山建造房屋，在那裡安頓下來。喝澗水，吃樹木的果實，從早到晚，常常坐著不睡覺。因為地方幽靜偏僻，剛開始沒有參訪的人來往。當時有頭戴星冠、身披羽衣的人，駕著鶴、乘著鸞經過這裡，談論很久才離開。後來教化大行，來訪的人絡繹不絕。最終在貞元元年三月四日圓寂，享年九十一歲。
唐懷空
是河陽商家的兒子。家裡有很多財產，父母兄弟之間沒有怨恨。懷空堅決要求出家。於是依止家鄉的大都山廣福院的大明禪師出家。受了具足戒后，大明禪師就讓他去京城拜見秀禪師，開悟自己的心性。不久，他遊歷到安六的定安山。偶然遇到一位老翁，對他說：『希望師父您能留在這裡，我們這些人才能夠得到利益。』懷空因此搭了個庵居住下來。一天，村民追趕
【English Translation】 English version: Jing Temple (temple name). Later, he visited Zen Master Heze Hui in Luoyang. He admired and received his endorsement. In his later years, he lived in seclusion in Mount Nanyue. Wang Yuanwai, the prefect of Hengyang, greatly respected him. He passed away during the Xingyuan period at the age of eighty.
Tang Zhiman
His surname was Kang, and he was a native of Luoyang. As a child, he saw his family holding a Buddhist assembly and was delighted. He went to Longxing Temple in Yingchuan to be tonsured and ordained, receiving the full precepts. He happened to hear that Zen Master Shenhui's Dharma seat in Luoyang was very prosperous, so he went to visit and obtained the essential principles of the mind. Later, he traveled south to Huangshan and met people picking Coptis chinensis. Zhiman asked, 'What is this place called? Which prefecture does it belong to?' The man replied, 'This is Huanglian Mountain, which belongs to Xuancheng. However, there are many tigers, and I hope that you, Master, can suppress them and eliminate the disasters.' Zhiman then burned incense and prayed to the Buddha, and the tiger disasters were thus quelled. So he built a thatched hut by the Lingyang Spring and lived there, eventually forming a large monastery. Later, he passed away at the age of ninety-one. He was buried in a pagoda in the first year of Yongzhen.
Tang Guangfu
His surname was Zheng, and he was a native of Nanyan. In his youth, he became a monk under the tutelage of the virtuous Sihao in the capital. After receiving the precepts, he traveled to various monasteries. He met Zen Master Shenhui in the Yiluo area and obtained the essential principles of the special transmission of Caoxi. He crossed the river to Yichun and built a house on Mount Yangqi, where he settled down. He drank from the streams and ate the fruits of the trees, sitting all day and night without sleeping. Because the place was secluded and remote, there were initially no visitors. At that time, there were people wearing star crowns and feather robes, riding cranes and phoenixes, who passed by here, talking for a long time before leaving. Later, his teachings flourished, and the number of visitors became countless. He finally passed away on the fourth day of the third month of the first year of Zhenyuan at the age of ninety-one.
Tang Huaikong
He was the son of the Shang family in Heyang. His family had a lot of property, and there was no resentment between his parents and brothers. Huaikong firmly requested to become a monk. So he became a monk under the tutelage of Zen Master Daming of Guangfu Temple on Mount Dadu in his hometown. After receiving the full precepts, Zen Master Daming sent him to visit Zen Master Xiu in the capital to enlighten his mind. Soon after, he traveled to Ding'an Mountain in Anliu. He happened to meet an old man who said, 'I hope you, Master, can stay here, so that we can benefit.' Huaikong therefore built a hermitage and lived there. One day, villagers were chasing
虎。見空喜曰。此間虎暴不安。師其可以法力弭之否。空曰虎暴何如人暴。人不暴虎。則虎不暴人。此理之常也。諸君自今宜迴心向善。悉棄獵具。而陳置道場。則虎暴可弭。民從其教。是夕一虎于庵前瞑目而伏。空咄曰。汝以宿昔嗔噬。而受此報。今又不已。當入地獄。語畢虎竟去。明日赴道場家齋歸。虎復引七子踞庵前。空投以齋余餅餌物。為之說戒懺悔。自是虎暴息矣。時州牧張遼。遣府吏慕容興。詣山迎空。入城府供養。空以疾辭不起。仍即山構伽藍。以處空。貞元三年卒。壽八十三。是年三月十六日。火葬。收舍利起塔。
唐真亮
姓侯氏。景城人。幼年于州之開元寺。依智體師披染。刈薪汲水。習行頭陀。受具已。入嵩少普寂禪會。日有省解。居龍門山。問津者交集。聲名益以隆顯。屬留守尚書王公鐸保𨤲是邦。聞而慕重。召居廣愛寺以便供養。其教人未嘗有倦色。而陶冶之妙。良器出焉。貞元四年十一月三日。忽告門人。以桑榆末照。誠難挽留。再三囑累而終。年八十八。
唐藏用
其里族世無知者。幼事嵩山空公。年滿於汾川炬律師所受戒。即詣洛之業公。研核律部。且遍游廬霍湘漢及蘄之雙峰。以探禪指。乃歸京輦。敷唱其道。學者藹然趨響。建中間。詔充臨壇大德。代
【現代漢語翻譯】 現代漢語譯本 虎。見空喜（KONG XI）曰：『此地老虎兇猛，令人不安。大師您能否用法力消除虎患？』空（KONG）曰：『虎患怎能與人患相比？人若不侵犯老虎，老虎也不會傷害人，這是常理。各位從今以後應該改惡從善，全部丟棄獵具，設定道場，這樣虎患就可以平息。』百姓聽從了他的教誨。當晚，一隻老虎在庵前閉目而臥。空（KONG）呵斥道：『你因為前世的嗔怒和噬咬而遭受此報，如今還不悔改，當墮入地獄。』說完，老虎竟然離開了。第二天，（老虎）跟隨去道場的施主回家齋戒完畢歸來，老虎又帶領七隻小虎蹲踞在庵前。空（KONG）投給它們齋飯剩餘的餅和食物，為它們說戒懺悔。從此，虎患平息了。當時州牧張遼（ZHANG LIAO）派遣府吏慕容興（MURONG XING）到山中迎接空（KONG），入城府供養。空（KONG）以生病為由推辭不去，於是在山中建造伽藍（GALAN，寺廟），以供自己居住。貞元三年去世，享年八十三歲。同年三月十六日，火葬，收取捨利，建塔供奉。 唐真亮（ZHEN LIANG） 姓侯氏，景城人。幼年在州的開元寺，依止智體（ZHI TI）師剃度出家。砍柴打水，修行頭陀行。受具足戒后，進入嵩山少林寺普寂（PU JI）禪師的禪會，每天都有領悟。居住在龍門山，前來問道的人絡繹不絕，聲名更加顯赫。適逢留守尚書王公鐸（WANG GONG DUO）鎮守此地，聽聞他的名聲而仰慕敬重，召請他居住在廣愛寺以便供養。他教導人從不厭倦，陶冶教化之妙，使良才得以涌現。貞元四年十一月三日，忽然告訴門人，太陽西斜，實在難以挽留。再三囑咐後去世，享年八十八歲。 唐藏用（ZANG YONG） 他的里族世系無人知曉。年幼時侍奉嵩山空（KONG）公。成年後在汾川炬（JU）律師處受戒。隨即前往洛陽拜見業（YE）公，研習律部，並且遍游廬山、霍山、湘江、漢江以及蘄州的雙峰山，以探求禪宗的旨意。於是回到京城，宣揚他的道法，學者們紛紛前來學習。建中（JIAN ZHONG）年間，奉詔擔任臨壇大德。
【English Translation】 English version Tiger. Seeing Kong Xi (KONG XI, a name), he said, 'The tigers here are fierce and unsettling. Master, can you use your Dharma power to quell this tiger scourge?' Kong (KONG, a name) said, 'How can tiger scourge compare to human scourge? If humans do not harm tigers, tigers will not harm humans. This is the natural order. From now on, you should turn away from evil and towards good, discard all hunting tools, and set up a Dharma assembly. Then the tiger scourge can be quelled.' The people followed his teachings. That night, a tiger lay down in front of the hermitage with its eyes closed. Kong (KONG) scolded it, saying, 'You suffer this retribution because of your past anger and biting. If you do not repent now, you will fall into hell.' After he spoke, the tiger actually left. The next day, (the tiger) followed the almsgiver who went to the Dharma assembly home after the fast, the tiger led seven cubs and squatted in front of the hermitage. Kong (KONG) threw them leftover cakes and food from the vegetarian meal, and spoke precepts and repentance for them. From then on, the tiger scourge ceased. At that time, the governor of the state, Zhang Liao (ZHANG LIAO, a name), sent the official Murong Xing (MURONG XING, a name) to the mountain to welcome Kong (KONG) and offer him offerings in the city government. Kong (KONG) declined due to illness, and then built a Sangharama (GALAN, a monastery) in the mountain for himself to live in. He passed away in the third year of the Zhenyuan era, at the age of eighty-three. On the sixteenth day of the third month of that year, he was cremated, and his relics were collected and a pagoda was built. Tang Zhen Liang (ZHEN LIANG, a name) His surname was Hou, and he was from Jingcheng. In his youth, he was tonsured at Kaiyuan Temple in the state, relying on Master Zhi Ti (ZHI TI, a name). He chopped firewood, drew water, and practiced asceticism. After receiving the full precepts, he entered the Chan assembly of Chan Master Pu Ji (PU JI, a name) at Shaolin Temple on Mount Song, and had daily insights. He lived on Mount Longmen, and those who came to inquire about the Way gathered in droves, and his reputation grew even more prominent. At that time, Wang Gongduo (WANG GONG DUO, a name), the Grand Protector and Minister of the Left, was in charge of this region. Hearing of his reputation, he admired and respected him, and summoned him to live in Guang'ai Temple for offerings. He never tired of teaching people, and through the wonders of his cultivation, good talents emerged. On the third day of the eleventh month of the fourth year of the Zhenyuan era, he suddenly told his disciples that the setting sun was difficult to hold back. After repeatedly entrusting them, he passed away at the age of eighty-eight. Tang Zang Yong (ZANG YONG, a name) No one knows his lineage. As a child, he served Master Kong (KONG, a name) of Mount Song. When he came of age, he received the precepts from Vinaya Master Ju (JU, a name) in Fenchuan. He then went to Luoyang to see Master Ye (YE, a name) to study the Vinaya Pitaka, and traveled extensively to Mount Lu, Mount Huo, the Xiang River, the Han River, and the Shuangfeng Mountains in Qizhou to explore the meaning of Chan. Then he returned to the capital to propagate his teachings, and scholars flocked to him. During the Jianzhong (JIAN ZHONG, a reign period) era, he was ordered to serve as a great virtuous one at the ordination platform.
宗既以舊邸造城東化塔院。仍詔用主綱任。貞元四年。左司正郎王鋗。以詩讚美。南臺崔公和之。於是數公皆作。兵部正郎程浩制都序。職方正郎知制誥吳通微書。
唐神邕
字道恭。姓蔡氏。東晉太尉謨十五代孫也。寓居於會稽之暨陽。母宣氏之娠。尤多瑞徴。襁褓中。聞經唄音。必有凝神側聽之態。丱角聰寤。每覽孔釋二典。輒得其理要。年十二辭親。請業於法華寺俊法師。開元二十六年。以詔恩獲度。𨽻鄉里之香嚴寺。仍依法華玄儼師。習四分律鈔。儼出輔律篇。邕獨嚌其雋永。而無所遺軼。儼謂人曰。此子學者之司南也。又從左溪玄朗師。研究止觀禪門。昉五夏而遽能開演證入。天寶中。邑人郭密。首眾請處法樂寺之西坊。棟宇為之完壯。俄游京師。止安國寺。公卿日填擁。會祿山反。乃東還。過襄陽。時御史中丞庾光先出鎮荊南。滯留數月。給事中竇紹。中書舍人苑咸。鉆仰堅高。俱受心要。著作郎韋子春。一時之盛名也。與之酬抗。而折其角。苑舍人嘆曰。阇梨可謂世外摩尼。論中師子。旋鄉里。仍居法華。殿中侍御史皇甫曾。大理評事張河金吾衛長史嚴維。兵曹呂渭諸暨長丘丹。校書郎陳允初。賦詩往來。以繼文許之遊。盧士式為之序引。以傳永遠。乃登壇以度釋子。建寺以憩行旅。則其
功德之被物弘矣。先是中嶽道士吳筠。造論數篇見斥。而或者信之。觀察使陳少游。請決焉。於是邕小施韜略。盡獻俘囚。遂著破倒翻迷論三卷。貞元四年十一月十四日。以疾卒于大曆寺之法堂焉。寺即檀越騎都尉陳紹欽者所建也。后以鄉貴徐浩白。廉使皇甫溫。奏此額。而邕獲葬其地。豈非命歟。壽七十九。臘五十。有文集十卷。皇甫曾序。而銘則校書郎陸淮。碑則戶部員外郎丘上卿。皆雄筆也。
唐希遷
姓陳氏。端州高要人。在孕母即厭惡葷血。及生岐嶷。異群童。既冠重然諾。色氣和易。性剛悍。為人所畏伏。鄉俗多淫祀。順時率椎牛釃酒。歌舞叢祠中。以祈福。而遷往往毀叢祠。奪牛縱之。父兄不能禁。然亦未嘗有災禍。近遠由是稍信。尋趨曹溪。禮大鑒。鑒器之。因曰。茍欲為我弟子者。必能肖我可也。遷笑曰諾。自爾上下羅浮三峽間。開元十六年。受具戒于羅浮而歸。夜夢己與大鑒乘鉅龜。游池水中。覺而自喜。曰。龜靈智。池性海。茲吾與師。乘靈智以游性海久矣。夢之其殆將以施化乎。未幾廬陵清涼山思禪師補處曹溪。遷復往承之。當是時。思公之門。學者莫之計。思公指遷語人曰。眾角雖多。一麟足矣。天寶初。造衡山南寺。寺東有石如臺。絕出物表。遷就結庵。以居其上。世因號
【現代漢語翻譯】 現代漢語譯本：功德的施予是廣泛而宏大的。此前，中嶽的道士吳筠，撰寫了幾篇理論文章，但遭到排斥，然而有些人卻相信他。觀察使陳少游，請求對此進行決斷。於是釋邕略施才華，將吳筠的理論完全駁倒，寫成了《破倒翻迷論》三卷。貞元四年十一月十四日，因病在大曆寺的法堂去世。這座寺廟是檀越騎都尉陳紹欽所建造的。後來，因為同鄉顯貴徐浩和廉使皇甫溫的推薦，朝廷賜予了寺額，釋邕也得以安葬在那裡。這難道不是命運嗎？享年七十九歲，僧臘五十年。有文集十卷傳世，皇甫曾作序。而墓誌銘由校書郎陸淮撰寫，碑文則由戶部員外郎丘上卿撰寫，都是文筆雄健之人。
唐希遷（Tang Xiqian）：
姓陳，是端州高要人。他的母親在懷孕時就厭惡葷腥。他出生后聰慧過人，與衆不同。成年後，他非常重視承諾，待人溫和。性格剛強，令人敬畏。家鄉的風俗是崇拜淫邪的神祇，按照時令宰殺牛羊，用酒祭祀，在神廟中歌舞，以祈求幸福。而希遷常常毀壞神廟，奪走祭祀用的牛並放生。他的父親和兄長無法阻止他。然而，他也沒有因此遭受災禍。因此，遠近的人們漸漸相信他。不久，他前往曹溪，拜見大鑒（Dajian，即六祖慧能）。慧能認為他是個可造之材，於是說：『如果想做我的弟子，必須能夠像我一樣才行。』希遷笑著答應了。從此，他往來於羅浮山和三峽之間。開元十六年，在羅浮山受具足戒后返回。晚上，他夢見自己和大鑒禪師乘著一隻巨大的烏龜，在池水中游玩。醒來后，他非常高興，說：『烏龜象徵靈智，池水象徵性海。這是我和師父，乘著靈智在性海中遨遊啊，這個夢大概是要我施行教化吧。』不久，廬陵清涼山的思禪師（Si Chanshi）接替慧能的位置，成為曹溪的住持。希遷再次前去侍奉他。當時，思禪師門下的學徒數不勝數。思禪師指著希遷對人們說：『眾多的角雖然很多，但有一隻麒麟就足夠了。』天寶初年，他在衡山建造了南寺。寺廟東邊有一塊石頭，像一座檯子一樣，非常突出。希遷就在上面結廬而居。世人因此稱他為石頭和尚（Shitou Heshang）。
【English Translation】 English version: The bestowal of merit is vast and extensive. Prior to this, Wu Yun, a Daoist priest of Mount Zhong, wrote several treatises that were rejected, yet some believed in him. Chen Shaoyou, the investigating commissioner, requested a decision on this matter. Thereupon, Yong (釋邕) displayed his talent, completely refuting Wu Yun's theories, and wrote 'Treatise on Breaking Down Confusion' in three volumes. On the fourteenth day of the eleventh month of the fourth year of the Zhenyuan era, he died of illness in the Dharma hall of the Dali Temple. This temple was built by Chen Shaoqin, a devotee and cavalry commandant. Later, due to the recommendation of Xu Hao, a prominent local figure, and Huangfu Wen, an investigating commissioner, the court bestowed a plaque on the temple, and Yong was buried there. Was this not fate? He lived to the age of seventy-nine, with fifty years as a monk. He left behind a collection of ten volumes of writings, with a preface by Huangfu Zeng. The epitaph was written by Lu Huai, a proofreader, and the inscription on the stele was written by Qiu Shangqing, a vice-minister of the Ministry of Revenue, both of whom were masters of the pen.
Tang Xiqian (唐希遷):
His surname was Chen, and he was from Gaoyao in Duanzhou. While his mother was pregnant, she detested meat and blood. After he was born, he was intelligent and different from other children. After he came of age, he valued promises and was gentle in demeanor. He was strong in character and was feared and respected by others. The local customs involved worshipping licentious deities, offering cattle and wine according to the seasons, and singing and dancing in the shrines to pray for blessings. However, Xiqian often destroyed the shrines, seized the sacrificial cattle and released them. His father and brothers could not stop him. However, he did not suffer any disasters as a result. Therefore, people from near and far gradually came to believe in him. Soon, he went to Caoqi to pay respects to Dajian (大鑒, the Sixth Patriarch Huineng). Huineng recognized his potential and said, 'If you want to be my disciple, you must be able to be like me.' Xiqian smiled and agreed. From then on, he traveled between Mount Luofu and the Three Gorges. In the sixteenth year of the Kaiyuan era, he received the full precepts at Mount Luofu and returned. At night, he dreamed that he and Zen Master Dajian were riding a giant turtle, swimming in a pond. When he woke up, he was very happy and said, 'The turtle symbolizes spiritual wisdom, and the pond symbolizes the sea of nature. This is me and my teacher, riding spiritual wisdom to swim in the sea of nature for a long time. This dream is probably telling me to practice teaching.' Soon, Zen Master Si (思禪師) of Qingliang Mountain in Luling succeeded Huineng as the abbot of Caoqi. Xiqian went to serve him again. At that time, there were countless disciples under Zen Master Si. Zen Master Si pointed to Xiqian and said to the people, 'Although there are many horns, one unicorn is enough.' In the early years of the Tianbao era, he built the South Temple on Mount Heng. To the east of the temple, there was a stone like a platform, which stood out from everything else. Xiqian built a hermitage on it and lived there. The world therefore called him Stone Monk (Shitou Heshang).
石頭和尚。岳中宿德固瓚讓三師。曹溪之徒也。猶曰。石頭真師子吼。師子兒聞能無勇猛。由是門人日進。
問如何是解脫。答誰縛汝。問如何是凈土。答誰垢汝。機敏而當。皆此類。廣德二年。門人請下居梁端。時天下佛法。江西主大寂。湖南主石頭云。貞元六年十二月二十五日。順化。壽九十一。臘六十三。門人慧朗振朗波利道悟道銑智舟。共建塔于東嶺。塔成之三十年。當長慶中。國子博士劉軻。素明玄理。元尚祖風。偶會道銑盛述先師之道。軻追迎前烈。為文其碑。謚無際。塔號見相。
唐圓震
中山陳氏子。父為郡衙吏。樂善嗜道。鄉里推敬之。嘗有沙門。分衛過其家。薄莫求托宿。因秉燭聽其說法。達旦有省。異日震往白磁山。依智幽師剃落。受具戒造荷澤得旨訣。遂隱居南陽之烏牙山焉。先是山多蛇龍。或中其毒者輒死。莫能療。至是悉消弭。無復見。一日有異人。拜於前曰。予居此且二百年矣。乃今始獲超濟。自非禪師之德。其曷能爾乎。貞元六年。震卒。壽八十六。弟子樹塔以葬其全身焉。
唐曇真
姓陳氏。濰青人。家貧。父鬻棗以給。真隨之至彭門。旅次而沒。真無所依。遂就徐之大云寺披剃。以習經論。游嵩山證寤心學。時李中丞諷方將赴職譙郡。真與邂逅
【現代漢語翻譯】 現代漢語譯本 石頭和尚（Shitou Heshang）。岳州（Yue Zhou）的宿德固瓚（Gu Zan）讓他做了三師。他是曹溪（Cao Xi）的門徒。人們常說：『石頭（Shitou）真是獅子吼，獅子兒聽了怎能不勇猛？』因此門人日益精進。
有人問：『如何是解脫？』答：『誰束縛了你？』問：『如何是凈土？』答：『誰玷污了你？』他的機敏而恰當的回答，都屬於此類。廣德（Guang De）二年，門人請他下山居住在梁端（Liang Duan）。當時天下佛法，江西（Jiangxi）以大寂（Da Ji）為主，湖南（Hunan）以石頭（Shitou）為主。貞元（Zhen Yuan）六年十二月二十五日，他順化圓寂，享年九十一歲，僧臘六十三年。門人慧朗（Hui Lang）、振朗（Zhen Lang）、波利（Bo Li）、道悟（Dao Wu）、道銑（Dao Xian）、智舟（Zhi Zhou）共同在東嶺（Dong Ling）建造佛塔。佛塔建成三十年後，正當長慶（Chang Qing）年間，國子博士劉軻（Liu Ke），一向精通玄理，推崇元尚（Yuan Shang）的祖風，偶然遇到道銑（Dao Xian）盛讚先師的道行。劉軻（Liu Ke）追慕前賢，為他撰寫碑文，謚號為無際（Wuji），塔號為見相（Jianxiang）。
唐朝圓震（Yuan Zhen）
他是中山（Zhongshan）陳氏的兒子，父親是郡衙的小吏，樂善好施，愛好道義，鄉里人都推崇敬重他。曾經有沙門（Shamen）化緣經過他家，傍晚時請求借宿。陳氏秉燭聽他說法，直到天亮有所領悟。後來圓震（Yuan Zhen）前往白磁山（Baici Shan），依止智幽（Zhi You）禪師剃度出家，受具足戒后前往荷澤（Heze）得到旨訣，於是隱居在南陽（Nanyang）的烏牙山（Wuya Shan）。先前，山中有很多蛇龍，有人中了蛇毒就會死亡，無法醫治。自從圓震（Yuan Zhen）禪師來了之後，這些蛇龍都消失了，不再出現。有一天，有個奇異的人拜見他說：『我住在這裡將近二百年了，如今才得以超脫，如果不是禪師的德行，怎麼能這樣呢？』貞元（Zhen Yuan）六年，圓震（Yuan Zhen）圓寂，享年八十六歲，弟子們建塔安葬他的全身。
唐朝曇真（Tan Zhen）
姓陳（Chen），是濰青（Weiqing）人。家境貧寒，父親靠賣棗來維持生計。曇真（Tan Zhen）跟隨父親來到彭門（Pengmen），父親在旅途中去世。曇真（Tan Zhen）無依無靠，於是到徐州（Xu Zhou）的大云寺（Dayun Si）剃度出家，學習經論。遊歷嵩山（Songshan）時證悟心學。當時李中丞（Li Zhongcheng）奉命將要前往譙郡（Qiao Jun）任職，曇真（Tan Zhen）與他相遇。
【English Translation】 English version Shitou Heshang (Stone Monk). Gu Zan (Firm Praise), a respected elder of Yue Zhou (Yue Prefecture), had him as one of his three teachers. He was a disciple of Cao Xi (Sixth Patriarch Huineng). It was often said, 'Shitou (Stone) truly roars like a lion; how can a lion's cub not be brave and fierce upon hearing it?' Because of this, his disciples advanced daily in their practice.
Someone asked, 'What is liberation?' He replied, 'Who has bound you?' Asked, 'What is the Pure Land?' He replied, 'Who has defiled you?' His quick and appropriate responses were all of this nature. In the second year of Guang De (Extensive Virtue), his disciples invited him to descend the mountain and reside in Liang Duan (Liang Duan). At that time, in the world of Buddhism, Jiangxi (Jiangxi) was led by Da Ji (Great Stillness), and Hunan (Hunan) was led by Shitou (Stone). On the twenty-fifth day of the twelfth month of the sixth year of Zhen Yuan (Original Auspice), he passed away peacefully, at the age of ninety-one, with sixty-three years as a monk. His disciples Hui Lang (Wise and Bright), Zhen Lang (Vibrant and Bright), Bo Li (Wave Benefit), Dao Wu (Way of Enlightenment), Dao Xian (Way of Manifestation), and Zhi Zhou (Wisdom Boat) together built a pagoda on Dong Ling (Eastern Ridge). Thirty years after the pagoda was completed, during the Chang Qing (Lasting Celebration) era, Liu Ke (Liu Ke), a Doctor of the Imperial Academy, who was always well-versed in profound principles and admired the ancestral ways of Yuan Shang (Original Esteem), happened to meet Dao Xian (Way of Manifestation), who praised the virtues of his late teacher. Liu Ke (Liu Ke) admired the predecessors and wrote an inscription for his stele, with the posthumous title of Wuji (Limitless), and the pagoda was named Jianxiang (Seeing the Image).
Tang Dynasty Yuan Zhen (Perfected Truth)
He was the son of the Chen family of Zhongshan (Zhongshan). His father was a minor official in the county government, who enjoyed doing good deeds and loved the Way, and was respected by the people of his village. Once, a Shamen (wandering monk) passed by his house to beg for alms and asked to stay overnight. Chen held a candle and listened to the monk's teachings, and he had an awakening by dawn. Later, Yuan Zhen (Perfected Truth) went to Baici Shan (White Porcelain Mountain) and was tonsured by Zen Master Zhi You (Wise Seclusion). After receiving the full precepts, he went to Heze (Heze) and received the essential instructions, and then he lived in seclusion on Wuya Shan (Crow Tooth Mountain) in Nanyang (Nanyang). Previously, there were many snakes and dragons in the mountain, and those who were poisoned by them would die, and there was no cure. Since Yuan Zhen (Perfected Truth) came, these snakes and dragons disappeared and were never seen again. One day, a strange person bowed before him and said, 'I have lived here for nearly two hundred years, and now I am finally able to transcend. If it were not for the virtue of the Zen master, how could this be?' In the sixth year of Zhen Yuan (Original Auspice), Yuan Zhen (Perfected Truth) passed away, at the age of eighty-six. His disciples built a pagoda to bury his entire body.
Tang Dynasty Tan Zhen (Profound Truth)
His surname was Chen, and he was from Weiqing (Weiqing). His family was poor, and his father sold dates to make a living. Tan Zhen (Profound Truth) followed his father to Pengmen (Pengmen), where his father died during the journey. Tan Zhen (Profound Truth) had no one to rely on, so he went to Dayun Si (Great Cloud Temple) in Xu Zhou (Xu Prefecture) to be tonsured and become a monk, studying the scriptures and treatises. While traveling in Songshan (Song Mountain), he awakened to the mind-essence. At that time, Vice Minister Li was ordered to go to Qiao Jun (Qiao Prefecture) to take office, and Tan Zhen (Profound Truth) met him.
于任城中。抵掌談笑。如披雲霧。恨相識之晚。李公力挽。偕之任所。風亭月觀。因得扣擊達晝夜。公后召尹京。每從容稱真于上前。詔徴不起。貞元七年四月。示滅。門人建塔以葬。
唐法欽
姓朱氏。吳郡崑山人。家世業儒。母管。夢。折蓮華系之衣帶。覺而有孕。及生性溫雅。與詳兒戲。輒為佛事。長從校橫。不勤師傅。年二十八。將趨試京師。道由丹徒。謁素禪師于鶴林。素謂之曰。子能從吾游乎。即躬為剃落。顧語其徒法鑒曰。此子異日大興吾宗在。既受具。遂將南詢。以博其趣向。祈教誡于素。素曰。乘流而行。遇徑即止。至臨安有山焉。樵者以為此天目之徑路也。因次素言。禪坐石上不他往。一日有老翁。拜於前曰。我龍也。淵居此山久矣。自師之來。天人擁衛。威德熾盛。吾宮殿眷屬。皆不能安。師誠有意教化者。愿舍為道場。語具別錄。前臨海令吳貞。又以別嶼歸之。自爾來學之士眾矣。大曆三年二月。詔曰。朕聞江左有蘊道禪人。德性冰霜。凈行林野。朕虛心瞻企。渴仰懸懸。有感必通。國亦大慶。愿和尚遠降中天。盡朕歸向。不違願力。應物現形。今遣內侍黃鳳。宣旨特到詔迎。速副朕心。春暄。師得安否。遣此不多及。敕令本州供送。凡到州縣。開凈院安置。官吏不許謁見。疲
【現代漢語翻譯】 現代漢語譯本： 在任城，他們促膝長談，如同撥開雲霧，只恨相識太晚。李公極力挽留，一同前往他的任所。在風亭月觀中，他們得以徹夜探討佛法。後來李公被召回京城擔任要職，他總是在皇上面前稱讚法欽的真才實學。皇帝下詔徵用法欽，但他沒有應允。貞元七年四月，法欽圓寂。他的弟子們為他建造佛塔安葬。
唐 法欽（Zhen Yuan）： 法欽姓朱，是吳郡崑山人。他的家族世代以儒學為業。他的母親管氏，夢見一朵蓮花被折斷，繫在她的衣帶上，醒來后就懷孕了。法欽出生后，性格溫和文雅，和同伴玩耍時，總是喜歡模彷彿事。長大后，他跟隨老師學習，但並不勤奮。二十八歲時，他準備前往京城參加考試。途中經過丹徒，拜訪了鶴林的素禪師。素禪師對他說：『你能跟隨我修行嗎？』法欽立刻剃度出家。素禪師回頭對他的弟子法鑒說：『這個孩子將來一定會大大弘揚我的宗派。』受戒后，法欽打算南行，以廣泛瞭解各地的佛法。他向素禪師請教，素禪師說：『隨波逐流而行，遇到適合的地方就停下來。』到達臨安后，那裡有一座山，樵夫們認為這是通往天目山的道路。法欽謹記素禪師的話，在石頭上禪坐，沒有去其他地方。一天，一位老翁在他面前跪拜說：『我是龍，在這座山裡居住很久了。自從您來了之後，天人都在擁護您，您的威德非常強大，我的宮殿和眷屬都感到不安。如果您真的有意教化，我願意捨棄我的宮殿作為道場。』詳細的內容記載在別錄中。之前的臨海縣令吳貞，又將別嶼獻給他。從此以後，前來學習的人非常多。大曆三年二月，皇帝下詔說：『朕聽說江左有一位蘊含佛道的禪人，他的德行如同冰霜般純潔，他的行為清凈如同在山林中修行。朕虛心仰慕，渴望見到他。朕相信只要有感應，就一定能溝通，國家也會因此而得到福祉。希望和尚能夠從遙遠的地方來到京城，滿足朕的歸依之心，不違背您的願力，應機顯現。現在派遣內侍黃鳳，帶著聖旨前去迎接。希望您能儘快滿足朕的心願。春天天氣溫暖，師父您身體安康嗎？就寫這些，不再多說了。』皇帝敕令本州提供供給，凡是到達的州縣，都要安排在清凈的寺院中，官吏不許去拜見，以免打擾他。
【English Translation】 English version: In Rencheng, they talked and laughed intimately, as if dispelling clouds and mist, regretting that they had not met sooner. Lord Li earnestly urged him to accompany him to his post. In the wind pavilion and moon viewing, they were able to discuss and debate day and night. Later, Lord Li was summoned to the capital to serve in an important position. He always praised Faqin's true talent and learning before the emperor. The emperor issued an edict to summon Faqin, but he did not accept. In April of the seventh year of Zhenyuan, Faqin passed away. His disciples built a pagoda to bury him.
Tang Faqin (Zhen Yuan): Faqin's surname was Zhu, and he was from Kunshan in Wujun. His family had been engaged in Confucianism for generations. His mother, Guan, dreamed of a lotus flower being broken off and tied to her belt, and she became pregnant upon waking up. Faqin was born with a gentle and refined nature, and when playing with his companions, he always liked to imitate Buddhist rituals. When he grew up, he followed his teacher to study, but he was not diligent. At the age of twenty-eight, he was preparing to go to the capital to take the examination. On the way, he passed through Dantu and visited Zen Master Su of Helin. Zen Master Su said to him, 'Can you follow me to practice?' Faqin immediately shaved his head and became a monk. Zen Master Su turned to his disciple Fajian and said, 'This child will surely greatly promote my sect in the future.' After receiving the precepts, Faqin intended to travel south to broaden his understanding of Buddhism in various places. He asked Zen Master Su for guidance, and Zen Master Su said, 'Go with the flow, and stop when you find a suitable place.' After arriving in Lin'an, there was a mountain there, and the woodcutters thought it was the road to Tianmu Mountain. Faqin kept Zen Master Su's words in mind and meditated on the stone, not going to other places. One day, an old man knelt before him and said, 'I am a dragon, and I have lived in this mountain for a long time. Since you came, the gods have been protecting you, and your power is very strong, and my palace and family are uneasy. If you really intend to teach, I am willing to give up my palace as a place for practice.' The details are recorded in the separate record. Wu Zhen, the former magistrate of Linhai County, also offered him Bieyu. From then on, many people came to study. In February of the third year of Dali, the emperor issued an edict saying, 'I have heard that there is a Zen master in Jiangzuo who contains the Buddhist path, his virtue is as pure as ice and frost, and his behavior is as pure as practicing in the mountains and forests. I humbly admire him and long to see him. I believe that as long as there is a response, we will surely be able to communicate, and the country will also receive blessings because of this. I hope that the monk can come to the capital from afar, to fulfill my heart of refuge, without violating your vows, and manifest according to the opportunity. Now I am sending the eunuch Huang Feng to greet you with the imperial edict. I hope you can fulfill my wish as soon as possible. The weather is warm in spring, is Master healthy? I will write these, and no more.' The emperor ordered the state to provide supplies, and all the states and counties that he arrived at should be arranged in clean temples, and officials were not allowed to visit him, so as not to disturb him.
師心力。弟子不算多少。聽其隨侍。上見之鄭重。咨問法要。供施勤至。司徒楊綰嘆曰。此真方外高士也。手詔賜號國一。當是時執弟子禮者。相國崔渙晉公裴度第五琦陳少游等。既還山。貞元五年。璽書宣勞。所賜尤豐縟。六年州牧治龍興之凈院。請下山。以便省候。八年示微疾。說法而逝。報齡七十九。法臘五十。謚大覺。弟子實相常覺等。奉全身塔葬于龍興之凈院。刺史王顏撰碑文。有慧崇者。亦其手度弟子也。事具別傳。
唐無名
姓高氏。其先渤海人。祖有宦遊洛陽者。因家焉。年二十八。𨽻同德寺出家。始研律部。既而以禪宗之盛。獲記莂于荷澤會公。先是會每謂人曰。吾法必待無名者。然後付之。及是而果信。乃周曆遍攬。以極其造詣。而名之志得矣。貞元初。朝士鮮于叔明。令狐峘。勸上。料簡天下僧尼。以利百姓。名聞之遽上疏諫。事遂寢。流叔明峘海南。六年杖錫五臺。九年十二月十二日。方赴中食于佛光寺。食先畢。凝然趺坐。不動。撼之則已化去矣。春秋七十二。臘四十三。十一年阇維。斂舍利升許。澤潞節度使李抱真。建塔以葬。
唐慧演
姓毛氏。襄陽人。父為東平紏曹。時辨章法師。講涅槃經于開元寺。演幼即依以剃落。日聽稟。無所疑滯。因復開闡。以導
【現代漢語翻譯】 現代漢語譯本： 師心力（指慧忠國師的內心力量）。弟子不知有多少，聽憑他們隨侍。皇上對他非常鄭重，諮詢佛法要義，供養佈施非常勤懇周到。司徒楊綰（唐朝官名）嘆息說：『這真是方外的高士啊！』皇上手詔賜號『國一』。當時以弟子之禮對待慧忠國師的人有：相國崔渙（唐朝官名），晉公裴度（唐朝官名），第五琦（唐朝官名），陳少游（人名）等人。慧忠國師返回山中后，貞元五年，皇上用璽書慰問，賞賜的東西特別豐厚。貞元六年，州牧治理龍興寺的凈院，請慧忠國師下山，以便於省視問候。貞元八年，慧忠國師示現輕微的疾病，說法后圓寂，享年七十九歲，僧臘五十年，謚號『大覺』。弟子實相（人名）、常覺（人名）等人，將他的全身塔葬在龍興寺的凈院。刺史王顏（唐朝官名）撰寫碑文。還有慧崇（人名），也是慧忠國師親自度化的弟子，他的事蹟記載在別的傳記中。
唐無名（人名） 姓高氏，祖籍是渤海人。祖上有在洛陽做官的，因此安家在那裡。二十八歲時，在同德寺出家。開始研究律宗，後來因為禪宗興盛，得到荷澤會公（人名）的認可。當初荷澤會公經常對人說：『我的佛法必定要等待無名的人，然後才能交付給他。』等到無名出現后，果然應驗。於是無名周遊各地，廣泛學習，以達到極高的造詣，他的志向也實現了。貞元初年，朝士鮮于叔明（人名）、令狐峘（人名）勸說皇上，審查天下僧尼，以利於百姓。無名聽到后，立刻上疏勸諫，這件事才停止。鮮于叔明、令狐峘被流放到海南。貞元六年，無名拄著錫杖前往五臺山。貞元九年十二月十二日，正要去佛光寺吃午飯，飯前已經完畢，他安然地跏趺而坐，一動不動。搖動他，發現已經圓寂了。享年七十二歲，僧臘四十三年。貞元十一年，進行火化，收集到舍利一升多。澤潞節度使李抱真（唐朝官名）建造塔來安葬。
唐慧演（人名） 姓毛氏，襄陽人。父親是東平紏曹（唐朝官名）。當時辨章法師（人名）在開元寺講解《涅槃經》，慧演從小就依止他剃度出家，每天聽講經，沒有絲毫的疑惑和滯礙，因此又開始開講闡釋，用來引導他人。
【English Translation】 English version: Master's inner strength (referring to the inner strength of National Teacher Huizhong). The number of disciples is unknown, allowing them to attend as they wished. The Emperor treated him with great respect, consulting him on the essentials of Dharma, and making offerings diligently and thoughtfully. Situ Yang Wan (official title in the Tang Dynasty) sighed, 'This is truly a high-minded scholar beyond the mundane world!' The Emperor bestowed the title 'Guo Yi' by imperial edict. At that time, those who treated National Teacher Huizhong with the respect of a disciple included: Prime Minister Cui Huan (official title in the Tang Dynasty), Duke of Jin Pei Du (official title in the Tang Dynasty), Fifth Qi (official title in the Tang Dynasty), Chen Shaoyou (personal name), and others. After National Teacher Huizhong returned to the mountains, in the fifth year of Zhenyuan, the Emperor sent a letter of consolation with the imperial seal, and the rewards were particularly generous. In the sixth year of Zhenyuan, the governor of the state governed the Pure Courtyard of Longxing Temple, requesting National Teacher Huizhong to come down from the mountain to facilitate visits and inquiries. In the eighth year of Zhenyuan, National Teacher Huizhong manifested a slight illness, and passed away after giving a Dharma talk, at the age of seventy-nine, with fifty years of monastic life. He was posthumously named 'Greatly Enlightened'. Disciples Shixiang (personal name), Changjue (personal name), and others, entombed his whole-body pagoda in the Pure Courtyard of Longxing Temple. Prefect Wang Yan (official title in the Tang Dynasty) wrote the inscription on the stele. There was also Huichong (personal name), who was also personally ordained as a disciple by National Teacher Huizhong, his deeds are recorded in another biography.
Tang Wuming (personal name) His surname was Gao, and his ancestral home was Bohai. His ancestors had officials who traveled to Luoyang, and thus settled there. At the age of twenty-eight, he became a monk at Tongde Temple. He initially studied the Vinaya school, but later, due to the flourishing of the Chan school, he received recognition from Heze Huigong (personal name). Initially, Heze Huigong often said to people, 'My Dharma must wait for a nameless person, and then it can be entrusted to him.' When Wuming appeared, it was indeed fulfilled. Thus, Wuming traveled extensively, studying widely to achieve the highest level of attainment, and his ambition was realized. In the early years of Zhenyuan, court officials Xianyu Shuming (personal name) and Linghu Huan (personal name) advised the Emperor to review the monks and nuns of the world for the benefit of the people. Upon hearing this, Wuming immediately submitted a memorial to dissuade him, and the matter was stopped. Xianyu Shuming and Linghu Huan were exiled to Hainan. In the sixth year of Zhenyuan, Wuming traveled to Mount Wutai with a staff. On the twelfth day of the twelfth month of the ninth year of Zhenyuan, he was about to go to Foguang Temple for lunch. Before the meal was served, he sat in a meditative posture, motionless. When he was shaken, it was discovered that he had passed away. He was seventy-two years old, with forty-three years of monastic life. In the eleventh year of Zhenyuan, he was cremated, and more than one liter of relics were collected. Li Baozhen (official title in the Tang Dynasty), the Jiedushi of Ze and Lu, built a pagoda to bury him.
Tang Huiyan (personal name) His surname was Mao, and he was from Xiangyang. His father was a Dongping Jiucao (official title in the Tang Dynasty). At that time, Dharma Master Bianzhang (personal name) was lecturing on the Nirvana Sutra at Kaiyuan Temple. Huiyan relied on him from a young age to be tonsured and ordained, listening to the lectures every day without any doubts or hesitations, and therefore began to expound and explain them, in order to guide others.
來學。未幾拉同志。北遊華岳。覽毛女仙掌諸峰之勝。道洛中。見荷澤禪師。而知前日之所得。猶未至也。入南嶽止澧陽。四方玄侶蚃集。貞元十三年終。享齡七十九。
唐澄心
姓朱氏。東海人。父濟源令。天寶中。安史亂。遇害。家破貧。無以自給。心方孩孺。母𢹂之至河內改適。心不樂也。遂從應福寺智明法師剃落。登具參方。卒得秀禪師之指于其弟子。后遁居南嶽。請益者坌至。太守吳憲忠。邀入郡治。謝不往。再令乃往。至則館于龍興寺。貞元十八年十一月。示寂。壽七十六。
唐行覺
鉅鹿鐂氏子也。蚤歲從鄉里永泰寺剃落。既納具。遊方至洛。見荷澤會禪師。開悟玄理。抵江陵偶憩瓶錫于古寺中。樵者謂曰。此國昌寺也。久廢矣。茍有道者居之。即檀施可致也。覺因葺漏起仆。日分衛以接過客。未幾。遂成法社。郡牧節使崔尚書。愿迎入城。覺謝不起。貞元十五年終。壽九十。
唐石藏
姓呂氏。漢東人。年幾小學。即從親求出家。聽𨽻開元寺落髮受具。久之禮嵩山寂禪師。寤心妙。燕嘿中山大像峰石室間者數夏。而參扣之侶。望風而至。蔚成叢社。博陵之習俗為變。州帥李公卓。翹仰切至。愿迎入府供養。藏謝曰。山野之性。不閑禮法。恐屑威棱。卓不敢強。
【現代漢語翻譯】 現代漢語譯本 來學：不久后，拉同志北遊華岳，觀賞了毛女峰、仙掌峰等諸峰的勝景。路過洛陽時，拜見了荷澤禪師（Heze Chanshi），這才明白之前所領悟的，還未達到究竟。之後進入南嶽，住在澧陽。四方的玄學同道像水流一樣聚集而來。貞元十三年圓寂，享年七十九歲。
唐澄心（Tang Chengxin）： 姓朱，是東海人。父親擔任濟源縣令。天寶年間，安史之亂爆發，父親遇害。家破人亡，生活貧困，無以為生。澄心當時還是個幼兒，母親帶著他到河內改嫁。澄心並不快樂，於是跟隨應福寺的智明法師剃度出家。受具足戒后，四處參訪。最終在秀禪師（Xiu Chanshi）的弟子那裡得到了秀禪師的指點。後來隱居在南嶽，前來請教的人絡繹不絕。太守吳憲忠（Wu Xianzong）邀請他到郡里居住，他謝絕了。吳憲忠再次邀請，他才前往，住在龍興寺。貞元十八年十一月圓寂，享年七十六歲。
唐行覺（Tang Xingjue）： 是鉅鹿鐂氏的兒子。年幼時就在家鄉的永泰寺剃度出家。受具足戒后，遊方到洛陽，拜見荷澤會禪師（Heze Hui Chanshi），開悟了玄妙的道理。到達江陵時，偶然在古寺中停下腳步。樵夫對他說：『這裡是國昌寺，已經荒廢很久了。如果是有道之人居住在這裡，就能得到信徒的佈施。』行覺於是修繕破敗的寺廟，每天乞食來供養僧眾和接待來客。不久，就形成了一個佛法社團。郡牧節使崔尚書（Cui Shangshu）希望迎接他入城，行覺謝絕了。貞元十五年圓寂，享年九十歲。
唐石藏（Tang Shizang）： 姓呂，是漢東人。幾歲的時候，就向親人請求出家。聽從開元寺的安排落髮受具足戒。很久之後，禮拜嵩山寂禪師（Ji Chanshi），領悟了心的奧妙。在中山大像峰的石室間安靜地住了好幾個夏天，前來參訪求教的人，聞風而至，形成了一個大的僧團。博陵的風俗因此而改變。州帥李公卓（Li Gongzhuo）非常敬仰他，希望迎接他到府里供養。石藏謝絕說：『我習慣了山野的生活，不熟悉禮法，恐怕會冒犯您的威嚴。』李公卓不敢勉強。
【English Translation】 English version Lai Xue: Not long after, Layman La traveled north to Mount Hua, admiring the scenic beauty of peaks such as Maonv Peak and Xianzhang Peak. Passing through Luoyang, he visited Chan Master Heze (Heze Chanshi), and then realized that what he had previously attained was not yet ultimate. He then entered Mount Nan and resided in Liyang. Xuanxue (metaphysical studies) companions from all directions gathered like flowing water. He passed away in the thirteenth year of the Zhenyuan era, at the age of seventy-nine.
Tang Chengxin: His surname was Zhu, and he was from Donghai. His father served as the magistrate of Jiyuan County. During the Tianbao era, the An-Shi Rebellion broke out, and his father was killed. His family was destroyed, and they were impoverished, unable to support themselves. Chengxin was still an infant at the time, and his mother took him to Henan to remarry. Chengxin was unhappy, so he followed the Dharma Master Zhiming of Yingfu Temple to be tonsured and ordained. After receiving the full precepts, he traveled around to learn. Eventually, he received guidance from a disciple of Chan Master Xiu (Xiu Chanshi). Later, he lived in seclusion on Mount Nan, and those seeking instruction came in droves. Prefect Wu Xianzong invited him to reside in the prefectural seat, but he declined. Wu Xianzong invited him again, and he then went, residing in Longxing Temple. He passed away in the eleventh month of the eighteenth year of the Zhenyuan era, at the age of seventy-six.
Tang Xingjue: He was the son of the Liu family of Julu. At a young age, he was tonsured and ordained at Yongtai Temple in his hometown. After receiving the full precepts, he traveled to Luoyang and visited Chan Master Heze Hui (Heze Hui Chanshi), where he awakened to the profound principles. Arriving in Jiangling, he happened to rest his staff at an ancient temple. A woodcutter said to him, 'This is Guochang Temple, which has been abandoned for a long time. If a virtuous person resides here, donations can be obtained.' Xingjue then repaired the dilapidated temple, begging for food daily to support the monks and receive guests. Before long, a Dharma community was formed. Prefectural Governor and Envoy Cui Shangshu wished to welcome him into the city, but Xingjue declined. He passed away in the fifteenth year of the Zhenyuan era, at the age of ninety.
Tang Shizang: His surname was Lü, and he was from Handong. At the age of several years, he requested to leave home from his relatives. He listened to the arrangements of Kaiyuan Temple, had his head shaved, and received the full precepts. After a long time, he paid respects to Chan Master Ji of Mount Song (Ji Chanshi), and awakened to the wonders of the mind. He quietly resided in the stone chamber of Daxing Peak on Mount Zhongshan for several summers, and companions seeking instruction arrived in droves, forming a large monastic community. The customs of Boling changed as a result. State Governor Li Gongzhuo greatly admired him and wished to welcome him to the government office for support. Shizang declined, saying, 'I am accustomed to the life of the mountains and fields, and I am not familiar with etiquette. I fear I would offend your dignity.' Li Gongzhuo did not dare to force him.
乃盡屏騶從。登山執弟子禮。訪問。奏請院額曰定真云。藏之亡。先一日訣眾竟坐逝。春秋八十二。貞元十六年正月入塔。
唐地藏
姓金氏。新羅國王族子也。中慈恕而外嚴厲。軀幹頎然。力可敵十夫。每嘆曰。六籍之道。三清之術。又何可與第一義諦。同日語哉。乃落髮。涉海西遊華夏。至池陽。愛九子山。而卜居之。至德初。檀越諸葛節偶登絕頂。觀覽形勝。見藏獨坐巖穴。殊可念。閱其有。僅一鼎已折足。問安所食。則曰。日以米少許。和白土作糜而已。節大駭。亟拜曰。和尚苦行如此。我曹不知則罪深矣。於是遍告近遠。相率以施。不累歲而成梵宇焉。建中初郡守張嚴。仍為奏化城額。而四方慕道之士踵至。先是藏嘗為蛇所螫。毒發莫之療。俄一美婦人。饋良劑。且敬禮於前曰。小兒無知。觸忤禪師。愿勿責也。然山中素缺美飲。懼非也日畜眾之地。當出泉庭中。幸久住。以蒙福祐。頃之果得佳泉。貞元十九年夏示寂。閱三年。樹塔以葬。右拾遺費冠卿。制文勒碑。
唐道邃
幼專天臺智者三觀之學。大曆中。荊溪湛然師。悉以止觀輔行記。托以敷揚。而同門有浩然者。名尤重。不聽與較。則為流輩所畏服可知。貞元二十一年。日本國沙門最澄。遠泛滄溟。來承講訓。乃盡繕寫一
【現代漢語翻譯】 現代漢語譯本：於是（他）完全屏退了隨從，登山後以弟子的禮節拜訪（高僧），上奏請求賜予寺院匾額，題為『定真』。藏某去世時，提前一天告知眾人，然後坐化圓寂，享年八十二歲。貞元十六年正月，入塔安葬。
唐代的地藏（菩薩）
姓金，是新羅國王族的後裔。他內心慈悲寬容，外表莊嚴肅厲，身材高大魁梧，力氣能抵得上十個人。他常常感嘆道：『六經的道理，三清的法術，又怎麼能與第一義諦相提並論呢？』於是剃髮出家，漂洋過海來到華夏，到達池陽，喜愛九子山，便在那裡定居。至德初年，檀越（施主）諸葛節偶然登上山頂，觀賞山川形勢，看見地藏菩薩坐在巖洞里，心中非常憐憫。檢視他所有的東西，只有一隻鼎，而且已經摺了一條腿。問他吃什麼，他說：『每天用少許米，和著白土煮粥而已。』諸葛節非常震驚，連忙拜道：『和尚苦行如此，我們不知道，罪過就大了。』於是他到處告訴附近和遠方的人，大家爭相佈施，不到一年就建成了寺廟。建中初年，郡守張嚴，又上奏朝廷賜予『化城』的匾額。四方仰慕佛道的人士接踵而至。此前，地藏菩薩曾經被蛇咬傷，毒發無法醫治。不久，一位美麗的婦人，送來良藥，並且恭敬地行禮說：『小兒無知，冒犯了禪師，希望不要責怪。只是山中缺少好的飲用水，恐怕不適合長期居住和供養大眾。應當在庭院中涌出泉水，希望您能長久住在這裡，以蒙受福佑。』不久，果然得到了甘美的泉水。貞元十九年夏天，地藏菩薩示寂。過了三年，建塔安葬。右拾遺費冠卿，撰寫碑文並刻在石碑上。
唐代的道邃（法師）
年幼時專心研究天臺智者大師的三觀之學。大曆年間，荊溪湛然法師，將全部的《止觀輔行記》，託付給他來發揚光大。而同門中有個叫浩然的人，名聲尤其顯赫，（湛然法師）不讓他與道邃法師較量，由此可知（道邃法師）為同輩所畏服。貞元二十一年，日本國的沙門最澄，遠渡重洋，前來聽講學習，於是（道邃法師）將全部（典籍）繕寫一份。
【English Translation】 English version: Thereupon, he completely dismissed his attendants. Ascending the mountain, he paid respects with the etiquette of a disciple, inquiring and requesting the imperial court to grant the temple a plaque, which was inscribed with the name 'Dingzhen' (定真, Settled Truth). When Zang (藏, referring to a monk) passed away, he informed the assembly one day in advance, then sat in meditation and passed into nirvana, at the age of eighty-two. In the first month of the Zhenyuan (貞元) sixteenth year, he was entombed in a pagoda.
Tang Dynasty Dizang (地藏, Ksitigarbha)
His surname was Jin (金), and he was a descendant of the royal family of Silla (新羅). He was compassionate and tolerant inwardly, but stern and strict outwardly. He was tall and strong, with the strength to match ten men. He often lamented, 'How can the doctrines of the Six Classics and the arts of the Three Purities be compared with the First Principle?' Thereupon, he shaved his head and crossed the sea to travel west to China. Arriving at Chiyang (池陽), he loved Mount Jiuzi (九子山) and settled there. In the early years of the Zhide (至德) era, the benefactor Zhuge Jie (諸葛節) happened to climb to the summit, admiring the scenic beauty. He saw the Bodhisattva sitting in a rock cave, which aroused great compassion in him. Examining his possessions, he found only a tripod with one leg broken. When asked what he ate, he replied, 'Each day, I mix a small amount of rice with white clay to make porridge.' Zhuge Jie was greatly shocked and bowed, saying, 'The monk practices asceticism so diligently, and we were unaware, our sin is great.' Thereupon, he informed people near and far, and they vied with each other to make offerings. Within a year, a Buddhist temple was built. In the early years of the Jianzhong (建中) era, the prefect Zhang Yan (張嚴) again petitioned the court to grant the name 'Huacheng' (化城, Transformation City). Disciples from all directions who admired the Way flocked to him. Previously, Zang (藏) had been bitten by a snake, and the poison could not be cured. Soon, a beautiful woman brought good medicine and respectfully bowed, saying, 'My child was ignorant and offended the Zen master. I hope you will not blame him. However, the mountain lacks good drinking water, and I fear it is not suitable for long-term residence and supporting the community. A spring should emerge in the courtyard. I hope you will stay here for a long time to receive blessings.' Soon, a fine spring was indeed obtained. In the summer of the Zhenyuan (貞元) nineteenth year, Dizang (地藏) passed away. After three years, a pagoda was built for his burial. The Right Reminder Fei Guanqing (費冠卿) composed an inscription and had it carved on a stone tablet.
Tang Dynasty Daosui (道邃, a Dharma Master)
In his youth, he devoted himself to studying the Three Contemplations of the Tiantai (天臺) Master Zhiyi (智者). During the Dali (大曆) era, Master Zhanran (湛然) of Jingxi (荊溪) entrusted him with the complete 'Annotations on the Practice of Cessation and Contemplation' (止觀輔行記) to propagate it. However, a fellow disciple named Haoran (浩然) had an especially prominent reputation. (Master Zhanran) did not allow him to compete with Dharma Master Daosui (道邃), from which it can be known that (Dharma Master Daosui) was feared and respected by his peers. In the Zhenyuan (貞元) twenty-first year, the Japanese monk Saicho (最澄) traveled across the vast ocean to come and listen to his lectures. Thereupon, (Dharma Master Daosui) had a complete copy (of the scriptures) transcribed.
宗部文以東。然猶慮其鄉國之輕蒲者見疑。於是投牒臺州。求署其往來之實。以為證據。而刺史陸淳即署之云。最證阇梨。形雖異域。性實同源。特稟生知。觸類玄解。遠傳天臺教旨。又遇龍象邃公。總萬行於一心。了殊途於三觀。親承秘密。理絕名言。他方學徒。未能信受。所請印記。安可不從。故宜執以為憑者。澄歸。斯教大行。乃以一山。易名天臺。以一寺。易名國清。且遙尊邃為初祖。后邃終其所住。
新修科分六學僧傳卷第五(四明胡君鉉刊) 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第六
浙東沙門 曇噩 述
慧學
傳宗(四)
唐澄觀
生會稽之夏侯氏。年十一。依應天山寶林寺霈禪師。誦法華經。年十四。以恩澤。獲隸此寺落髮。即走四方。訪求師友。乾元中。從閏州棲霞寺醴律師。及鄉里曇一。究律部。詣金陵玄壁法師。稟關河三論。大曆中。傳起信涅槃于瓦官寺。受東海起信疏義于淮南。然後溫習華嚴大經。于天竺法詵門下。往剡溪扣成都惠量。覆探三論十年。就蘇州習天臺止觀于湛然法師。兼法華維摩等經疏。復咨決南宗禪旨于牛頭山忠師。徑山欽師。洛陽無名師。北宗于惠雲師。於是
【現代漢語翻譯】 現代漢語譯本： 澄觀（Cheng Guan）在宗部文以東。但他仍然擔心家鄉那些輕視蒲草的人會懷疑他。於是他向臺州遞交公文，請求官方簽署他往來的真實情況，作為證據。刺史陸淳（Lu Chun）隨即簽署道：『最證阇梨（Zui Zheng Sheli），形貌雖是異域之人，性情實則與我們同源。他天生聰慧，觸類旁通，深刻理解。他將天臺教旨遠播，又遇到了龍象邃公（Long Xiang Sui Gong），將萬行歸於一心，在三觀中融會貫通不同的途徑。他親自接受了秘密教義，其理深奧，難以用言語表達。其他地方的學徒可能難以相信和接受，因此他所請求的印記，怎麼能不答應呢？』所以應該以此作為憑證。澄觀（Cheng Guan）返回后，天臺宗的教義得以廣泛傳播。於是他將一座山改名為天臺山，將一座寺廟改名為國清寺，並且遙尊邃公（Sui Gong）為初祖。後來，邃公（Sui Gong）在他所居住的地方終老。
《新修科分六學僧傳》卷第五（四明胡君鉉刊） 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第六
浙東沙門 曇噩 述
慧學
傳宗（四）
唐 澄觀（Cheng Guan）
出生于會稽的夏侯氏。十一歲時，依附於應天山寶林寺的霈禪師（Pei Chanshi），誦讀《法華經》。十四歲時，因為恩澤，得以隸屬於此寺廟落髮。隨即遊走四方，訪求師友。乾元年間，跟隨閏州棲霞寺的醴律師（Li Lushi）以及家鄉的曇一（Tan Yi），研究律部。前往金陵拜見玄壁法師（Xuanbi Fashi），學習關河三論。大曆年間，在瓦官寺傳講《起信論》和《涅槃經》。在淮南接受了東海的《起信疏義》。然後在天竺法詵（Tianzhufashen）門下溫習《華嚴大經》。前往剡溪拜訪成都的惠量（Huiliang），再次深入探究三論十年。在蘇州向湛然法師（Zhanran Fashi）學習天臺止觀，兼學《法華經》、《維摩經》等經疏。又向牛頭山忠師（Zhongshi），逕山欽師（Qinshi），洛陽無名師，以及北宗的惠雲師（Huiyunshi）請教禪宗的宗旨。於是
【English Translation】 English version: Cheng Guan was east of Zongbu Wen. However, he was still worried that those in his hometown who looked down on reeds would be suspicious of him. Therefore, he submitted a document to Taizhou, requesting the official endorsement of the truth of his travels as evidence. The prefect Lu Chun immediately signed it, saying: 'Most assuredly, Zui Zheng Sheli, although his appearance is that of a foreigner, his nature is actually from the same source as ours. He is naturally intelligent, understanding everything he encounters. He has widely spread the teachings of the Tiantai school, and has also encountered Long Xiang Sui Gong, uniting all practices in one mind, and comprehending different paths in the Threefold Contemplation. He personally received the secret doctrines, the principles of which are profound and difficult to express in words. Students from other places may find it difficult to believe and accept, so how can we refuse the endorsement he requests?' Therefore, it should be held as proof. After Cheng Guan returned, the teachings of the Tiantai school were widely disseminated. Thus, he renamed a mountain Tiantai Mountain and a temple Guoqing Temple, and remotely honored Sui Gong as the first patriarch. Later, Sui Gong died in the place where he lived.
Newly Revised Classified Biographies of Six Kinds of Monks, Volume 5 (Published by Hu Junxuan of Siming) Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Kinds of Monks
Newly Revised Classified Biographies of Six Kinds of Monks, Volume 6
Compiled by Shramana Tan'e of Eastern Zhejiang
Wisdom Studies
Lineage Transmission (4)
Tang Dynasty, Cheng Guan
Born into the Xiahou family of Kuaiji. At the age of eleven, he relied on Zen Master Pei of Baolin Temple on Yingtian Mountain to recite the Lotus Sutra. At the age of fourteen, due to grace, he was allowed to be tonsured at this temple. Immediately, he traveled around, seeking teachers and friends. During the Qianyuan era, he followed Vinaya Master Li of Qixia Temple in Runzhou and Tan Yi of his hometown to study the Vinaya. He went to Jinling to visit Dharma Master Xuanbi to study the Three Treatises of Guanhe. During the Dali era, he lectured on the Awakening of Faith and Nirvana Sutras at Waguan Temple. He received the Commentary on the Awakening of Faith from Donghai in Huainan. Then he reviewed the Great Avatamsaka Sutra under Tianzhufashen. He went to Yanxi to visit Huiliang of Chengdu, re-exploring the Three Treatises for ten years. He studied the Tiantai Samatha-vipassana under Dharma Master Zhanran in Suzhou, and also studied the commentaries on the Lotus Sutra, Vimalakirti Sutra, and other sutras. He also consulted Zen Master Zhong of Niutou Mountain, Zen Master Qin of Jingshan, the nameless teacher of Luoyang, and Master Huiyun of the Northern School on the tenets of Zen. Thus,
旁覽泛問。天竺悉曇。四圍。五明。秘咒。儀軌。東土經史。子傳。三雅。訓詁。世間技藝。莫不該綜。每曰。五地聖人。身證真如。猶於後得智中。起世俗念。況于方居學地。能忌是乎。大曆十一年。巡禮五臺峨嵋。備瞻聖像。俄還居五臺大華嚴寺。專行方等懺法。既因寺主賢林所請。為講經論。乃惙然長想。以為華嚴合文殊之智。普賢之理。表彰毗盧遮那萬行之極。而舊疏文繁義約。不足發明。于寤寐間。見金色人立日中。捉觀納口。咀嚼都盡。駭汗而覺。喜曰。此吞受光明遍照之徴。可不疏華嚴。以報三聖之德哉。乃始興元元年正月。終貞元三年十二月。成二十卷。飯千僧以落之。自爾欲求可以付授者。夜而夢。已化為大龍。鱗鬣耀日。拏攫碧落。矯首于南臺。蟠尾于北臺。頃之身出小龍千數。蜿蜒騰躍。分散青冥。四年春正月寺主賢林。請開新疏。七年河東節度使李自良。復請開于崇福寺。德宗朝。遣中使李輔光宣詔。即日入都。參預罽賓三藏般若譯事。烏茶國王所進後分。辭以明年。詔許焉。又明年至蒲津。中令梁公。留安居於中條之棲巖寺。寺有異僧。所為莫測。而語多應驗。初觀未至前。忽驅僧眾灑掃曰。不久菩薩至此。先是寺多妖祟。及戾止俱息。五月中使霍仙鳴宣詔以趣。至則上加禮敬。即延入館
。刊正所譯。為四十卷。詔造疏於終南山草堂寺。成十卷。仍詔兩街各開新疏一遍。方其撰疏之際。堂前池中蓮華五朵。有雙蒂三節之瑞。尋詔譯守護國界主經。職綴文。當順宗之在春宮也。時觀居五臺。承教述了義一卷。心要一卷。食肉得罪因緣等。至是入朝。意尤欽屬。觀夙發十愿。一長止方丈。但三衣一缽。不畜長。二當代名利。去之如遺。三目不視女人。四身影不落俗家。五未舍報受。長誦法花經。六長讀大乘經典。普施含靈。七長講華嚴大經。八一生晝夜不臥。九不邀名惑眾代善。十不退大慈悲普救心。故觀能循持。而行之終身焉。卒于元和之初。壽七十餘。弟子嗣法者百餘人。若相國齊抗武元衡鄭絪李吉甫權德輿李逢吉中書舍人錢徽兵部侍郎歸登太常韋渠牟襄陽節度使嚴綬越州觀察使孟簡洪州韋丹。咸服戒訓。又著隨疏演義四十卷。華嚴綱要一卷。法界玄覽一卷。三聖圓融觀一卷。華嚴。法華。楞伽。中論等。別行小鈔疏。共三十卷。設無遮大齋十二會。云花寺般若閣下。畫華嚴世界圖相。其諸塑繢尊像。繕寫經典。具見門人清沔所述記。
唐光寶
北京周氏子。幼失怙恃。遂從空寂之學。凡禪林靡下參扣。初見神會禪師于荷澤。澤問云。汝何名。答云光寶。澤云汝名光寶。名以定體。寶即
己有。光非外來。縱汝意用。而無少乏。長夜蒙照。而無間歇。汝還信否。答云信則信矣。未審光之與寶。同耶異耶。澤云光即寶。寶即光。何有同異之名乎。答云。眼耳緣聲色時。為復抗行。為有回互。澤云抗互且置。汝指何法。為聲色之體乎。答云。如師所說。即無有聲色可得。澤云汝若了聲色體空。亦信眼耳諸根。及與凡聖。平等如幻。抗行回互。其理昭然。始茅茨隱於沂水之蒙山。而鄫費被其化。慎邑大夫。為辟靜室于兗州。時尚書王公僚帥兗。每迎入府治供養。奏署靜室額寶真。瓶錫交擁。元和二年示寂。享年九十二。
唐道悟
婺之東陽張氏子。年十四。白其親。求出家。親未即許。乃彌日誓不食。以待命。親患之。聽所欲為。去依明州大德剃髮。年二十五。受具戒于杭州之竹林寺。自爾謹持律撿。妙選行門。乃振錫徑山。禮國一禪師有所領解。大曆十一年。遁居餘姚之大梅山。如是三四年。見馬大師于鐘陵。再坐夏。乃造南嶽石頭而致問曰。離卻定慧。和尚以何法示人。答曰。我者里無奴兒婢子。離個甚麼。曰如何明得。答曰。汝還撮得虛空么。曰恁么即不從今日去也。答曰。未審汝早晚從那邊來。曰某甲不是那邊人。答曰。我早如汝來處。曰師何以贓濫誣人。答曰。汝身現在。曰雖然畢
【現代漢語翻譯】 現代漢語譯本：『己有』（本自具有）。『光非外來』（光明不是從外面來的）。縱然你隨意使用，也不會有絲毫的缺乏。長夜中蒙受照耀，也不會有間斷停歇。你還相信嗎？回答說：『相信倒是相信，只是不知道光與寶，是相同還是不同？』 澤云禪師說：『光就是寶，寶就是光，哪裡有什麼相同或不同的名稱呢？』 回答說：『眼和耳接觸聲和色的時候，是並列而行，還是相互交替？』 澤云禪師說：『並列交替暫且放下，你指的是什麼法，作為聲和色的本體呢？』 回答說：『如師父所說，就是沒有聲色可以得到。』 澤云禪師說：『你如果明白了聲色的本體是空，也應該相信眼耳等諸根，以及凡夫和聖人，平等如幻。並列交替的道理，也就很明顯了。』 最初在沂水的蒙山，茅屋隱蔽，而鄫費受到了他的教化。慎邑大夫在兗州為他開闢靜室。當時尚書王公和兗州的地方長官，每次都迎接他到府衙供養，上奏朝廷，將靜室命名為『寶真』。瓶和錫杖交相擁護。元和二年圓寂，享年九十二歲。
唐道悟禪師
婺州東陽縣張氏之子。十四歲時，告訴他的父母，請求出家。父母沒有立刻答應。於是他日夜發誓不吃飯，等待父母的決定。父母為此擔憂，聽從了他的意願。他前往依照明州的大德剃度出家。二十五歲時，在杭州的竹林寺受具足戒。從此謹守戒律，精選修行法門。於是拄著錫杖前往徑山，拜見國一禪師，有所領悟。大曆十一年，隱居在餘姚的大梅山。這樣過了三四年，在鐘陵拜見了馬祖大師，再次在那裡過了一個夏天。於是前往南嶽石頭禪師處請教說：『離開定和慧，和尚用什麼法來開示人？』 石頭禪師回答說：『我這裡沒有奴僕，離開什麼？』 道悟禪師說：『如何才能明白？』 石頭禪師回答說：『你能夠抓住虛空嗎？』 道悟禪師說：『這樣說來，我就不從今天離開了。』 石頭禪師回答說：『不知道你早晚從哪裡來？』 道悟禪師說：『我不是那邊的人。』 石頭禪師回答說：『我早就知道你來的地方。』 道悟禪師說：『師父為什麼憑空誣陷人？』 石頭禪師回答說：『你自身現在。』 道悟禪師說：『雖然如此。』
【English Translation】 English version: 'Already have' (inherently possessed). 'The light is not from outside' (the light does not come from outside). Even if you use it at will, there will be no lack. Enduring illumination in the long night, without interruption. Do you still believe? He answered, 'I believe, but I don't know if the light and the treasure are the same or different?' Zen Master Zeyun said, 'Light is treasure, and treasure is light. What names of sameness or difference are there?' He answered, 'When the eye and ear come into contact with sound and form, do they proceed in parallel or alternately?' Zen Master Zeyun said, 'Let's put aside parallel and alternate. What Dharma are you referring to as the substance of sound and form?' He answered, 'As the master said, there is no sound or form to be obtained.' Zen Master Zeyun said, 'If you understand that the substance of sound and form is empty, you should also believe that the roots of the eyes and ears, as well as ordinary people and sages, are equally illusory. The principle of parallel and alternate is clear.' Initially, his thatched hut was hidden in Mount Meng of Yishui, and Zeng and Fei were influenced by his teachings. The magistrate of Shenyi built a quiet room for him in Yanzhou. At that time, the Minister Wang and the local officials of Yanzhou would welcome him to the government office for offerings, and they petitioned the court to name the quiet room 'Baozhen' (Precious Truth). The bottle and tin staff were embraced. He passed away in the second year of Yuanhe, at the age of ninety-two.
Zen Master Tang Daowu
He was the son of the Zhang family of Dongyang County, Wuzhou. At the age of fourteen, he told his parents that he wanted to become a monk. His parents did not immediately agree. So he vowed not to eat day and night, waiting for his parents' decision. His parents were worried about this and listened to his wishes. He went to Mingzhou to be tonsured by a virtuous monk. At the age of twenty-five, he received the full precepts at Zhulin Temple in Hangzhou. From then on, he carefully observed the precepts and meticulously selected the methods of practice. Then, holding his tin staff, he went to Jingshan and visited Zen Master Guoyi, where he had some understanding. In the eleventh year of Dali, he lived in seclusion in Damei Mountain in Yuyao. After three or four years, he visited Master Mazu in Zhongling and spent another summer there. Then he went to Zen Master Shitou of Nanyue and asked, 'Apart from Samadhi (定) and Prajna (慧), what Dharma does the master use to enlighten people?' Zen Master Shitou replied, 'I have no servants here, apart from what?' Daowu Zen Master said, 'How can one understand?' Zen Master Shitou replied, 'Can you grasp the void?' Daowu Zen Master said, 'In that case, I will not leave from today.' Zen Master Shitou replied, 'I don't know where you came from sooner or later?' Daowu Zen Master said, 'I am not from there.' Zen Master Shitou replied, 'I have long known where you came from.' Daowu Zen Master said, 'Why does the master falsely accuse people?' Zen Master Shitou replied, 'Your body is present.' Daowu Zen Master said, 'Although it is so.'
竟以何示於後人。答曰。汝道阿誰是後人。悟由是盡識從前國一馬師用處。而深入深沮。俄卜築澧陽徙澋口。占當陽紫柴山。五百羅漢棲宿之地。以應機感。當是時。右僕射裴公方尹江陵。崇業寺狀乞請悟住持。公從之。悟至而緇白趨向。施予委積。公亦躬擁徒御。日往省候。悟每以尊宿自居。揖對之際。凡貴賤未嘗起。公尤嘆其知大體。故天皇坊主靈鑒。謂其徒曰。吾寺方有煨燼之患。茍得悟禪師者。庶幾可以起廢。因夜共舁悟。坐方丈上。明日崇業等嘩爭之。不勝乃已。後天皇棟宇果一新。僧問。如何是玄妙之說。答曰。莫道我解佛法。進曰。爭奈學人疑滯何。答曰。何不問老僧。進曰。問了也。答曰。不是汝存泊處。元和丁亥夏四月晦入滅。壽六十。臘三十五。以其年八月五日建塔。葬靈龕于郡之東隅。比丘惠真文賁崇信嗣。
唐寶修
姓周氏。蜀之資州人。幼依鄉里純德寺出家。既入禪會。遇蘄州忍大師法裔。而決了所疑。后游羅浮山愛之。即石室燕默終日。尋而檀越卒為筑辟。郁成鉅剎。一日忽愀然不樂。謂門人曰。因緣相逼奈何。眾咸莫測其意。順宗皇帝聞其名詔入京。與三藏問答。並正所翻譯。因留居輦下三年。竟終於京寺云。
唐法如
姓韓氏。慈州人。少商賈逐什一利。
【現代漢語翻譯】 現代漢語譯本 『竟以何示於後人？』（最終用什麼來教導後人呢？）答曰：『汝道阿誰是後人？』（你說誰是後人？）悟由此完全瞭解了從前馬祖道一禪師的用處，並且深入理解。不久后，他在澧陽選擇住處，又遷到澋口，佔據當陽紫柴山，那是五百羅漢棲息的地方，以此來適應機緣感應。當時，右僕射裴公正在江陵做長官，崇業寺呈文請求請悟禪師來主持。裴公同意了。悟禪師到來后，僧人和百姓都來歸附，佈施的財物堆積如山。裴公也親自帶領隨從，每天去拜訪問候。悟禪師總是以尊長的身份自居，在作揖對答時，無論對方是貴是賤，都未曾起身。裴公尤其讚歎他懂得大體。因此，天皇坊的住持靈鑒對他的弟子說：『我們寺院將有被燒燬的災難，如果能得到悟禪師，或許可以使寺院重新興起。』於是晚上一起抬著悟禪師，讓他坐在方丈的位置上。第二天，崇業寺的人為此喧譁爭吵，最終也沒能爭過他們。後來，天皇寺的房屋果然煥然一新。有僧人問：『如何是玄妙之說？』（什麼是玄妙的說法？）答曰：『莫道我解佛法。』（不要說我懂得佛法。）僧人進一步問：『爭奈學人疑滯何？』（可是學人有疑惑怎麼辦？）答曰：『何不問老僧？』（為什麼不問老僧呢？）僧人說：『問了也。』（問過了。）答曰：『不是汝存泊處。』（不是你停留的地方。）元和丁亥年夏四月三十日圓寂，享年六十歲，僧臘三十五年。同年八月五日建塔，將靈龕安葬在郡城的東邊。比丘惠真、文賁、崇信繼承了他的事業。 唐寶修（Tang Baoxiu）禪師，姓周，是蜀地資州人。年幼時在鄉里的純德寺出家。進入禪宗后，遇到了蘄州忍大師的法嗣，從而解決了心中的疑惑。後來遊歷羅浮山，喜愛那裡，就在石室中靜默度日。不久后，有施主為他建造了寺院，逐漸發展成一座大寺。一天，他忽然悶悶不樂，對門人說：『因緣相逼奈何？』（因緣逼迫，我該怎麼辦？）眾人都不知道他的意思。順宗皇帝聽說了他的名聲，下詔讓他入京，與三藏法師問答，並校正所翻譯的佛經。於是留在京城的寺院住了三年，最終在京城的寺院圓寂。 唐法如（Tang Faru）禪師，姓韓，是慈州人。年輕時做生意，追逐微薄的利潤。
【English Translation】 English version What will you ultimately show to future generations?' He answered, 'Who are you calling future generations?' Wu (Enlightenment) thereby fully understood the use of Mazu Daoyi (Mazu Daoyi, a famous Chan master) from the past and deeply penetrated it. Soon after, he chose a residence in Liyang, then moved to Jingkou, occupying Zichai Mountain in Dangyang, the dwelling place of five hundred Arhats, to respond to opportunities and sensations. At that time, the Right Vice Minister, Duke Pei, was governing Jiangling. Chongye Temple submitted a request to invite Chan Master Wu to be the abbot. Duke Pei agreed. When Chan Master Wu arrived, monks and laypeople flocked to him, and offerings piled up like mountains. Duke Pei also personally led his entourage to visit and inquire every day. Chan Master Wu always regarded himself as a senior monk, and in greetings and replies, he never stood up, regardless of whether the other person was noble or lowly. Duke Pei especially admired his understanding of the greater good. Therefore, Lingjian, the abbot of Tianhuangfang, said to his disciples, 'Our temple will have the calamity of being burned down. If we can get Chan Master Wu, perhaps we can revive the temple.' So, they carried Chan Master Wu together at night and had him sit in the abbot's room. The next day, the people of Chongye Temple clamored and argued over this, but ultimately could not win. Later, the buildings of Tianhuang Temple were indeed completely renewed. A monk asked, 'What is the profound and subtle teaching?' He answered, 'Don't say I understand the Buddha-dharma.' The monk further asked, 'What about the doubts and hesitations of the students?' He answered, 'Why not ask the old monk?' The monk said, 'I have asked.' He answered, 'It is not where you dwell.' He passed away on the thirtieth day of the fourth month of summer in the year Dinghai of the Yuanhe era, at the age of sixty, with thirty-five years as a monk. A pagoda was built in the eighth month of the same year, and his spirit casket was buried in the eastern corner of the prefecture. Bhikshus Huizhen, Wenben, and Chongxin succeeded him. Chan Master Tang Baoxiu (Tang Baoxiu), whose surname was Zhou, was a native of Zizhou in Shu. He became a monk at Chunde Temple in his hometown at a young age. After entering the Chan school, he met the Dharma heir of Great Master Ren of Qizhou, and thus resolved his doubts. Later, he traveled to Mount Luofu and loved it, so he spent his days in silence in a stone chamber. Soon after, a patron built a temple for him, which gradually developed into a large temple. One day, he suddenly became unhappy and said to his disciples, 'Karma is pressing me, what should I do?' The crowd did not understand his meaning. Emperor Shunzong heard of his reputation and issued an edict for him to enter the capital, to answer questions with the Tripitaka Master and to correct the translated scriptures. So, he stayed in the temple in the capital for three years, and finally passed away in the temple in the capital. Chan Master Tang Faru (Tang Faru), whose surname was Han, was a native of Cizhou. He was a merchant in his youth, pursuing meager profits.
忽自悔。依汴京相國寺洪思法師出家。登具后。訪道嵩少。見神會禪師于洛下。疑情頓釋。受印可。后遁太行山馬頭峰下。褚墩戍將王文信。唱眾構宇。以說法匡徒。刺史李亞卿。邀入城不起。元和六年示寂。報齡八十九。三月遷輿于塔。
唐道通
生廬江何氏。童年貌重遲。見佛像僧儀。必禮敬。天寶初試經獲度千泉之南安。蓋侍父宦遊所在也。既進具。見大寂禪師一公于建陽佛跡巖及南康龔公山。密契深領。有不可知者。貞元二年。因謁石頭禪師遷公。益進所學。四年大寂將入滅。謂通曰。玉石之山。資汝道業。遇可居之。秋與伏牛自在禪師。觀覽京洛。至唐別。見一山[葸-十+夕]茜可愛。問之鄉人曰。此紫玉山也。陟其巔則有石紫色。瑩然如玉。乃嘆曰。茲非先師之所記歟。遂掛錫解囊其間。參學之徒霧擁。
僧問。如何出得三界。答曰。汝在里許。得多少時也。進曰畢竟如何出得。答曰。青山不礙白雲飛。于頔相公問。教中道。黑風吹其船舫。飄墮羅剎鬼國。如何是飄墮羅剎鬼國。通咄曰。于頔客作漢。問這般事作么。頔變色。通指曰。飄墮羅剎鬼國也。一日又問。如何是佛。通喚相公。頔應諾。通曰。切忌別求。刺史李公道古尋為伽藍。弟子金藏別從百丈海禪師扣請。元和八年。偶
【現代漢語翻譯】 現代漢語譯本：忽然（他）後悔了，於是依從汴京（今河南開封）相國寺的洪思法師出家。受具足戒后，（他）到嵩山、少室山一帶尋訪佛法，在洛陽拜見神會禪師，心中的疑惑頓時消解，得到神會禪師的印可。之後（他）隱遁到太行山馬頭峰下。褚墩的戍將王文信，倡議眾人建造房屋，（道通禪師）用佛法教化僧徒。刺史李亞卿邀請他入城，（他）沒有應允。元和六年圓寂，享年八十九歲。三月后，僧眾將他的遺體遷往塔中。
唐道通禪師
（道通禪師）出生于廬江何氏。童年時相貌沉穩，舉止莊重。見到佛像和僧人的儀容，必定禮拜敬奉。唐玄宗天寶初年，通過考試經典而獲得度牒，地點在千泉的南安，大概是跟隨父親做官遊歷的地方。受具足戒后，（他）在建陽佛跡巖和南康龔公山拜見大寂禪師（馬祖道一），暗自契合，深刻領悟，其中有不可言說的奧妙。貞元二年，因為拜見石頭禪師（石頭希遷），更加精進所學。貞元四年，大寂禪師將要圓寂，對道通禪師說：『玉石之山，對你的道業有幫助，遇到適合的地方就居住下來吧。』秋天，（道通禪師）與伏牛自在禪師一同遊覽京城洛陽，（兩人）在唐地分別。道通禪師看到一座山，山色[葸-十+夕]茜，非常可愛，問當地人說：『這是什麼山？』鄉人回答說：『這是紫玉山。』（道通禪師）登上山頂，發現有紫色的石頭，光潤如玉。於是感嘆道：『這不就是先師所說的嗎？』於是就在那裡安頓下來，打開行囊，前來參學的僧人如雲霧般聚集。
有僧人問：『如何才能出離三界？』道通禪師回答說：『你身在三界之中，有多久了？』僧人進一步問：『到底如何才能出離？』道通禪師回答說：『青山不礙白雲飛。』于頔（唐朝官員）相公問：『佛經中說：『黑風吹其船舫，飄墮羅剎鬼國。』什麼是飄墮羅剎鬼國？』道通禪師呵斥道：『于頔你這個打工仔，問這些事做什麼？』于頔臉色大變。道通禪師指著他說：『（這就是）飄墮羅剎鬼國！』有一天，于頔又問：『什麼是佛？』道通禪師叫了一聲『相公』，于頔應了一聲。道通禪師說：『切忌向別處尋求。』刺史李公道古為（道通禪師）尋找地方建造伽藍（寺廟）。弟子金藏另外跟隨百丈海禪師求學。元和八年，（道通禪師）偶然...
【English Translation】 English version: Suddenly, he regretted his past actions and became a monk under Dharma Master Hongsi at Xiangguo Temple in Bianjing (present-day Kaifeng, Henan). After receiving the full monastic precepts, he sought the Dharma in the areas of Mount Song and Mount Shao. He met Chan Master Shenhui in Luoyang, where his doubts were immediately resolved, and he received Shenhui's approval. Afterward, he retreated to the foot of Matou Peak in the Taihang Mountains. Wang Wenxin, the garrison commander of Chudun, initiated the construction of dwellings, and (Chan Master Daotong) used the Dharma to teach monks. The prefect Li Yaqing invited him into the city, but he declined. He passed away in the sixth year of the Yuanhe era, at the age of eighty-nine. In the third month, the monks moved his remains to a pagoda.
Chan Master Tang Daotong
(Chan Master Daotong) was born into the He family of Lujiang. In his childhood, he had a dignified appearance and deliberate manners. Whenever he saw images of the Buddha or the demeanor of monks, he would bow and pay respects. In the early years of the Tianbao era of Emperor Xuanzong of Tang, he passed the examination of scriptures and obtained ordination in Nan'an of Qianquan, probably where he was following his father's official travels. After receiving the full monastic precepts, he met Chan Master Daji (Mazu Daoyi) at the Foji Rock in Jianyang and Mount Gonggong in Nankang, secretly agreeing and deeply understanding, with unspeakable mysteries. In the second year of the Zhenyuan era, because of visiting Chan Master Shitou (Shitou Xiqian), he further advanced his learning. In the fourth year of the Zhenyuan era, Chan Master Daji was about to pass away and said to Daotong: 'The mountain of jade and stone will benefit your Dharma practice. Reside there when you find a suitable place.' In the autumn, (Chan Master Daotong) and Chan Master Zizai of Mount Funiu traveled together to visit the capital city of Luoyang. (The two) separated in Tang. Chan Master Daotong saw a mountain with a [葸-十+夕]茜 color, which was very lovely. He asked the local people, 'What is this mountain?' The villagers replied, 'This is Ziyu Mountain (Purple Jade Mountain).' (Chan Master Daotong) climbed to the top of the mountain and found purple stones, lustrous like jade. Then he exclaimed, 'Isn't this what my late teacher spoke of?' So he settled down there, opened his bag, and the monks who came to study gathered like clouds.
A monk asked: 'How can one escape the Three Realms?' Chan Master Daotong replied: 'How long have you been in the Three Realms?' The monk further asked: 'How exactly can one escape?' Chan Master Daotong replied: 'Green mountains do not obstruct white clouds from flying.' Yu Di (an official of the Tang Dynasty) asked: 'The scriptures say: 'Black winds blow their ships, causing them to fall into the land of Rakshasa ghosts.' What is falling into the land of Rakshasa ghosts?' Chan Master Daotong scolded: 'Yu Di, you hired worker, what are you doing asking such things?' Yu Di's face changed. Chan Master Daotong pointed at him and said: '(This is) falling into the land of Rakshasa ghosts!' One day, Yu Di asked again: 'What is Buddha?' Chan Master Daotong called out 'Minister', and Yu Di responded. Chan Master Daotong said: 'Be sure not to seek elsewhere.' The prefect Li Gongdaogu sought a place to build a Sangharama (monastery) for (Chan Master Daotong). The disciple Jinzang separately followed Chan Master Baizhang Hai to study. In the eighth year of the Yuanhe era, (Chan Master Daotong) accidentally...
歸省。通喜曰。汝來也。此山有主矣。遽拽主丈去。襄州道俗迎奉之。是年七月十五日。無疾而逝。春秋七十三。
唐法普
廬江潘氏子。史不載出家落髮之始。元和中。游蘄之黃國。愛其峰巒奇秀。石壇平坦。乃掛錫焉。久之附樹蓬茨以容身。忽有人。援藤蘿披草萊以至。見普遲迴不忍去。普驚問曰。何知而至。曰某于山麓。仰見山巔。紫氣盤礴。意必有異人。故至此爾。近遠聞之。日益趨附。不數年。其徒殆千數。普屢辭曰。老僧獨居。無可利益。君等亦無所匱乏。何相求之酷也。弟子廣嚴卒構鉅剎。得其法者。莫知其數。將終集眾告曰。吾其去矣。爾曹善住珍重。肉身不壞。因涂繢之。存至今。
唐智藏
姓廖氏。虔化人。生有奇表。識者知其為偉器。八歲即從師剃染。及大寂移居龔公山。往依之。且為大寂。奉書于忠國師。國師問。汝師說什麼法。藏從東過西立。國師云。只者個。更有。藏從西過東立。國師云。者個是馬師底。仁者底作么生。藏云。早個呈似了也。又奉書于徑山。屬大寂受連率路嗣恭。延居府治。而授藏以衲袈裟。使眾請益。僧問大寂。離四句絕百非。請師直指。寂云。汝去問取智藏。僧問藏。藏云。汝去問取海兄。僧問海。海云。我到者里卻不會。僧舉似寂。寂
【現代漢語翻譯】 現代漢語譯本 歸省（返回家鄉）。通喜（僧人名）說：『你回來了。這座山已經有主人了。』隨即拉著他的手杖離開。襄州（地名）的道士和俗人迎接侍奉他。這年七月十五日，無疾而終。享年七十三歲。
唐朝的法普（僧人名） 是廬江（地名）潘氏的兒子。史書沒有記載他何時出家落髮。元和（年號）年間，他遊歷到蘄州（地名）的黃國（地名），喜愛那裡的山峰奇特秀麗，石壇平坦，於是就在那裡安頓下來。時間久了，就依附樹木，用茅草搭建簡陋的住所來容身。忽然有個人，攀援藤蔓，撥開草叢而來。見法普徘徊不忍離去。法普驚訝地問道：『你怎麼知道我在這裡而來的？』那人說：『我在山腳下，仰望山頂，看到紫氣盤旋瀰漫，心想必定有不尋常的人，所以才到這裡來。』遠近的人聽到這件事，一天比一天地前來依附。不到幾年，他的徒弟幾乎有上千人。法普多次推辭說：『老僧我獨自居住，沒有什麼可以利益你們的。你們也沒有什麼缺乏的，為什麼這樣苦苦地求我呢？』弟子廣嚴（僧人名）最終建造了巨大的寺廟。得到他傳法的人，數不清有多少。臨終時召集眾人告別說：『我就要離開了。你們好好安住，珍重。』肉身沒有腐壞，因此塗上油漆彩繪，儲存至今。
唐朝的智藏（僧人名） 姓廖，是虔化（地名）人。生來相貌奇特，有見識的人知道他將來會成為傑出的人才。八歲就跟隨老師剃度出家。等到大寂（僧人名）移居到龔公山（地名）后，前往依止他。並且替大寂，給忠國師（僧人名）送信。忠國師問：『你的老師說什麼法？』智藏從東邊走到西邊站立。忠國師說：『就是這個。還有嗎？』智藏從西邊走到東邊站立。忠國師說：『這個是馬祖（僧人名）的，仁者的又怎麼樣呢？』智藏說：『早就呈獻給您了。』又替大寂給徑山（地名）送信。適逢大寂接受連率路嗣恭（人名）的邀請，居住在府衙，於是授予智藏衲衣袈裟，讓大眾向他請教。僧人問大寂：『離開四句，斷絕百非，請老師直接指示。』大寂說：『你去問智藏。』僧人問智藏，智藏說：『你去問海兄（僧人名）。』僧人問海兄，海兄說：『我到這裡卻不會了。』僧人把這件事告訴了大寂。
【English Translation】 English version Gui Sheng (returning home). Tong Xi (a monk's name) said, 'You've returned. This mountain already has an owner.' Then he grabbed his staff and left. The Daoists and laypeople of Xiangzhou (place name) welcomed and served him. On the fifteenth day of the seventh month of that year, he passed away without illness. He lived to be seventy-three years old.
Fa Pu (a monk's name) of the Tang Dynasty Was the son of the Pan family of Lujiang (place name). The history books do not record when he became a monk and shaved his head. During the Yuanhe (era name) period, he traveled to Huangguo (place name) in Qizhou (place name), and loved the strange and beautiful peaks and the flat stone altar there, so he settled there. After a long time, he leaned against trees and built a simple thatched hut to live in. Suddenly, a person came, climbing vines and clearing weeds. Seeing Fa Pu hesitating and reluctant to leave, Fa Pu asked in surprise, 'How did you know I was here and come?' The man said, 'I looked up at the top of the mountain from the foot of the mountain and saw a purple aura swirling around, and I thought there must be an extraordinary person, so I came here.' People from far and near heard about this and came to him more and more every day. In less than a few years, he had almost a thousand disciples. Fa Pu repeatedly declined, saying, 'This old monk lives alone and has nothing to benefit you. You also have no lack of anything, so why do you seek me so bitterly?' The disciple Guang Yan (a monk's name) eventually built a huge temple. The number of people who received his Dharma is countless. When he was about to die, he gathered the crowd to say goodbye, 'I am about to leave. You should live well and take care.' His body did not decay, so it was painted and preserved to this day.
Zhi Zang (a monk's name) of the Tang Dynasty His surname was Liao, and he was from Qianhua (place name). He was born with a strange appearance, and those with knowledge knew that he would become an outstanding talent in the future. At the age of eight, he followed his teacher to be ordained as a monk. When Da Ji (a monk's name) moved to Gonggong Mountain (place name), he went to rely on him. And on behalf of Da Ji, he sent a letter to the National Teacher Zhong (a monk's name). The National Teacher Zhong asked, 'What Dharma does your teacher speak?' Zhi Zang walked from east to west and stood. The National Teacher Zhong said, 'Just this. Is there more?' Zhi Zang walked from west to east and stood. The National Teacher Zhong said, 'This is Mazu's (a monk's name). What about the benevolent one's?' Zhi Zang said, 'It has already been presented to you.' He also sent a letter to Jingshan (place name) on behalf of Da Ji. It happened that Da Ji accepted the invitation of Lian Shuai Lu Sigong (person's name) and lived in the government office, so he gave Zhi Zang a patched robe and cassock, and asked the public to ask him for advice. A monk asked Da Ji, 'Leaving the four phrases and cutting off the hundred negations, please teacher directly point out.' Da Ji said, 'Go ask Zhi Zang.' The monk asked Zhi Zang, and Zhi Zang said, 'Go ask Brother Hai (a monk's name).' The monk asked Brother Hai, and Brother Hai said, 'I don't know when I get here.' The monk told Da Ji about this.
云。藏頭白海頭黑。藏住西堂后。有俗士問。天堂地獄是有否。佛法僧寶是有否。藏皆以有答之。士云。和尚錯了也。藏云。汝曾見何等尊宿來。士云曾見徑山。藏云。徑山向汝道什麼。士云。道一切總無。藏云汝有妻子否。士云有。藏云徑山有妻否。士云無。藏云徑山和尚道無則得。士禮謝。時相國齊公映。亞相李公兼尚書李公翔中郎裴公通皆禮敬。元和九年四月八日終。春秋八十。夏臘五十五。建塔葬全身。長慶初。追諡大覺。
唐懷海
閩人也。丱歲離塵。三學該練。屬馬祖闡化南康。乃傾心依附。與西堂智藏。同號入室。一夕侍祖玩月次。祖云。正恁么時如何。藏云正好供養。海云正好修行。祖云經入藏禪歸海。祖一日上堂。大眾雲集。海乃卷卻禮拜席。祖便下座。
海間它往。乍歸詣祖。祖于禪床角。取拂子示之。海云只這個。更別有在。祖放拂子舊處云。你已后將什麼為人。海卻取拂子。祖云只這個更別有。海以拂子掛舊處侍立。祖振威一喝。及出世洪之新吳百丈山。參玄之賓麇至。而溈山祐黃檗運。尤傑出。海謂之曰。佛法不是小事。老僧被馬大師一喝。直得三日耳聾。黃檗不覺吐舌。曰某甲雖不識馬祖。要且今日得親見馬祖。海云汝已后莫嗣馬祖去。檗云。不嗣馬祖。海云作么不
【現代漢語翻譯】 現代漢語譯本 云。智藏（人名，僧人），早年頭髮白，後來頭髮黑。住在西堂後面。有俗人問他，天堂地獄是否存在？佛法僧三寶是否存在？智藏都回答說存在。俗人說：『和尚你錯了。』智藏問：『你曾見過哪位高僧大德？』俗人說：『曾見過徑山（人名，寺名）。』智藏問：『徑山向你說什麼？』俗人說：『道一切皆空。』智藏問：『你有妻子嗎？』俗人說：『有。』智藏問：『徑山有妻子嗎？』俗人說：『沒有。』智藏說：『徑山和尚說空就對了。』俗人行禮感謝。當時相國齊公映、亞相李公兼尚書李公翔、中郎裴公通都對他很尊敬。元和九年四月八日圓寂，享年八十歲，僧臘五十五年。建塔安葬全身。長慶初年，追諡為大覺。
唐懷海（人名，僧人）
是福建人。從小就出家，精通經律論三學。當時馬祖（人名，僧人）在南康弘揚佛法，於是傾心依附。與西堂智藏（人名，僧人）一起被稱為入室弟子。一天晚上，侍奉馬祖賞月時，馬祖問：『正在這個時候，怎麼樣？』智藏說：『正好供養。』懷海說：『正好修行。』馬祖說：『經藏歸智藏，禪歸懷海。』馬祖有一天上堂說法，大眾聚集。懷海於是捲起禮拜的蓆子。馬祖就下座了。
懷海偶爾外出，剛回來拜見馬祖。馬祖在禪床角上，拿起拂塵給他看。懷海問：『只有這個嗎？還有別的嗎？』馬祖把拂塵放回原處說：『你以後打算用什麼來教化他人？』懷海卻拿起拂塵。馬祖問：『只有這個嗎？還有別的嗎？』懷海把拂塵掛回原處侍立。馬祖威嚴地喝了一聲。後來懷海在新吳百丈山開山弘法，前來參禪的人很多。其中溈山祐（人名，僧人）和黃檗運（人名，僧人）尤其傑出。懷海對他們說：『佛法不是小事。老僧我被馬大師（人名，僧人）一喝，直震得三日耳聾。』黃檗聽了，不禁吐了吐舌頭，說：『我雖然不認識馬祖，但今天卻好像親眼見到了馬祖。』懷海問：『你以後莫非要繼承馬祖的衣缽？』黃檗說：『不繼承馬祖的衣缽。』懷海問：『為什麼不繼承？』
【English Translation】 English version Yun. Zangtou was white-haired in his early years and black-haired later. He lived behind Xitang Hall. A layman asked him whether heaven and hell existed, and whether the Three Jewels of Buddhism, Dharma, and Sangha existed. Zang answered that they all existed. The layman said, 'Monk, you are wrong.' Zang asked, 'Whom have you seen among the venerable monks?' The layman said, 'I have seen Jingshan (name of a person, name of a temple).' Zang asked, 'What did Jingshan say to you?' The layman said, 'He said everything is empty.' Zang asked, 'Do you have a wife?' The layman said, 'Yes.' Zang asked, 'Does Jingshan have a wife?' The layman said, 'No.' Zang said, 'It is right for Jingshan to say emptiness.' The layman bowed and thanked him. At that time, Chancellor Qi Gongying, Assistant Chancellor Li Gongjian, Minister Li Gongxiang, and Secretary Pei Gongtong all respected him. He passed away on April 8th of the ninth year of Yuanhe, at the age of eighty, with fifty-five years of monastic life. A pagoda was built to bury his whole body. In the early years of Changqing, he was posthumously honored as Dajue (Great Enlightenment).
Tang Huaihai (name of a person, a monk)
He was a native of Fujian. He left the secular world at a young age and was well-versed in the three studies (Sutras, Vinaya, and Shastras). At that time, Mazu (name of a person, a monk) was propagating Buddhism in Nankang, so he wholeheartedly followed him. Together with Xitang Zhizang (name of a person, a monk), they were known as inner-chamber disciples. One evening, while serving Mazu to enjoy the moon, Mazu asked, 'What is it like at this very moment?' Zang said, 'It is good for offering.' Hai said, 'It is good for practice.' Mazu said, 'The Sutras belong to Zang, and Chan belongs to Hai.' One day, Mazu ascended the Dharma hall, and the assembly gathered. Hai then rolled up the worship mat. Mazu then descended from the seat.
Huaihai occasionally went elsewhere and returned to see Mazu. Mazu took a whisk from the corner of the Zen bed and showed it to him. Hai asked, 'Is there only this? Is there anything else?' Mazu put the whisk back in its place and said, 'What will you use to teach others in the future?' Hai then picked up the whisk. Mazu asked, 'Is there only this? Is there anything else?' Hai hung the whisk back in its place and stood in attendance. Mazu gave a stern shout. Later, Huaihai opened a mountain and propagated the Dharma at Baizhang Mountain in Xinwu, Hongzhou. Many people came to study Chan. Among them, Weishan You (name of a person, a monk) and Huangbo Yun (name of a person, a monk) were particularly outstanding. Huaihai said to them, 'The Buddha-dharma is not a small matter. This old monk was shouted at by Master Ma (name of a person, a monk), and my ears were deaf for three days.' Huangbo, upon hearing this, could not help but stick out his tongue and said, 'Although I do not know Mazu, today I feel like I have personally seen Mazu.' Huaihai asked, 'Are you going to inherit Mazu's mantle in the future?' Huangbo said, 'I will not inherit Mazu's mantle.' Huaihai asked, 'Why not?'
嗣馬祖。檗云喪我兒孫。海云如是如是。
每曰。吾行大乘法。豈宜以諸部阿笈摩教。為軌範耶。或曰。瑜伽論瓔珞經。是大乘律。盍亦從旃。海曰。吾于大小乘中。而博約折中之。務歸於善焉爾。其制謂。於一寺之中。為法堂僧堂方丈而已。法堂所以說法也。僧堂中。設長連床。施椸架。凡同住者。不論高下。咸在掛搭道具于椸架上。坐長連床。晝夜不息。倦則斜枕床唇偃仰。謂之帶刀臥。使不安於寢寐也。長老特居方丈。以示道德之尊。有力役則行普請法。以均其勞苦。天下禪宗便之。皆循守不敢廢至今。元和九年甲午正月十七日示寂。壽九十五。長慶元年。謚大智禪師。塔曰大寶勝輪。
唐懷惲
泉州謝氏子也。既落髮進具。而心未入道。貞元初。謁大寂禪師于龍興。即蒙印可。后隱魯之岨崍山。齊之靈巖百家巖中條山等。示徒云。至理亡言。時人不識。強習它事。以為功能。不知自性是個微妙大解脫門。鑒覺光明。未曾休廢。如大日輪。近遠斯照。雖及眾色。不與眾色合。靈燭妙明。非假鍛鍊。為不了故。妄起空花。但如捏目。徒自疲勞。若能返照。無第二人。
僧問。四大五蘊之身。阿那個是本來佛性。惲乃呼其名。僧應諾。惲良久云。汝無佛性。元和三年。上以生辰。仍用大曆
【現代漢語翻譯】 現代漢語譯本 繼承馬祖道一的法脈。 檗（bò）說：『這簡直是斷絕我的子孫啊！』 海云禪師回答說：『正是這樣，正是這樣。』 海云禪師經常說：『我所奉行的是大乘佛法，怎麼能用小乘的阿笈摩（ā qí mó，意為經藏）教義作爲規範呢？』 有人說：『《瑜伽師地論》、《瓔珞經》是大乘戒律，為什麼不遵從呢？』 海云禪師說：『我對於大乘和小乘，採取博採衆長而又擇善而從的態度，務求歸於至善罷了。』 他所制定的規矩是：在一座寺廟之中，只設置法堂、僧堂和方丈室。法堂是用來講經說法的。僧堂中，設定長連床，設定椸（yí）架。凡是共同居住的人，不論地位高低，都將掛搭的用具掛在椸架上，坐在長連床上，日夜不停地修行。睏倦了就斜靠在床邊休息，稱為『帶刀臥』，使他們不能安穩地睡覺。長老特別居住在方丈室，以顯示道德的尊崇。有勞力活就實行普請法，以平均分擔勞苦。天下的禪宗寺院都傚法他，都遵循遵守，不敢廢棄，直到今天。元和九年甲午正月十七日圓寂，享年九十五歲。長慶元年，謚號為大智禪師，塔名為大寶勝輪。 唐朝的懷惲（huái yùn）禪師 是泉州謝氏的兒子。 剃度出家后，但心還沒有真正入道。貞元初年，在龍興寺拜見大寂禪師（馬祖道一），立即得到他的印可。後來隱居在魯地的岨崍（jū lái）山、齊地的靈巖百家巖、中條山等地。他開示弟子說：『至高的真理是無法用言語表達的，現在的人不認識它，卻勉強學習其他的事情，認為那是功用。不知道自性本身就是一個微妙的大解脫門，它的覺照光明，從未停止過，就像太陽一樣，照耀遠近。雖然照到各種顏色，卻不與各種顏色相混合。靈燭般的光明，不需要任何鍛鍊。因為不明白這個道理，所以妄想產生空花。這就像揉眼睛一樣，只是徒勞地使自己疲勞。如果能夠反過來觀照自性，就會發現沒有第二個人。』 有僧人問：『四大五蘊（sì dà wǔ yùn，佛教用語，指構成人身的基本要素）之身，哪一個是本來佛性？』 懷惲禪師就呼喚他的名字。僧人應諾。懷惲禪師過了很久才說：『你沒有佛性。』 元和三年，皇上因為過生日，仍然沿用大曆
【English Translation】 English version He succeeded Mazu Daoyi. Bo said, 'This is simply cutting off my descendants!' Haiyun replied, 'It is so, it is so.' Haiyun Chan Master often said, 'I practice the Mahayana Dharma, how can I use the Agama (ā qí mó, meaning Sutra Pitaka) teachings of the Hinayana as a standard?' Someone said, 'The Yogacarabhumi-sastra and the 瓔珞經 (Yīngluò Jīng, Garland Sutra) are Mahayana precepts, why not follow them?' Haiyun Chan Master said, 'I adopt a broad and selective approach to both Mahayana and Hinayana, striving for the best.' The rules he established were: in a temple, only the Dharma Hall, Sangha Hall, and Abbot's room are set up. The Dharma Hall is for preaching the Dharma. In the Sangha Hall, long continuous beds are set up, and clothes racks (椸架, yí jià) are provided. All those who live together, regardless of their status, hang their belongings on the racks and sit on the long continuous beds, practicing day and night without rest. When tired, they lean against the edge of the bed, which is called 'sleeping with a knife', so that they cannot sleep soundly. The elder resides in the Abbot's room to show respect for morality. When there is labor, the universal invitation (普請法, pǔ qǐng fǎ) is practiced to share the burden of labor equally. The Chan temples all over the world followed him, and they all followed and dared not abandon it until today. On the 17th day of the first month of the Jiawu year of Yuanhe Nine, he passed away at the age of ninety-five. In the first year of Changqing, he was posthumously named Dazhi Chan Master, and his pagoda was named Dabao Shenglun. Huaiyun (懷惲, huái yùn) Chan Master of the Tang Dynasty He was the son of the Xie family in Quanzhou. After being tonsured, his heart had not yet truly entered the Way. In the early years of Zhenyuan, he visited Daji Chan Master (Mazu Daoyi) at Longxing Temple and was immediately approved by him. Later, he lived in seclusion in Julai (岨崍, jū lái) Mountain in Lu, Lingyan Baijia Rock in Qi, Zhongtiao Mountain, and other places. He instructed his disciples, 'The supreme truth cannot be expressed in words. People today do not recognize it, but they force themselves to learn other things, thinking that it is useful. They do not know that the self-nature itself is a subtle great liberation gate, its awareness and light have never stopped, just like the sun, shining near and far. Although it shines on all kinds of colors, it does not mix with all kinds of colors. The light like a spiritual candle does not need any training. Because they do not understand this principle, they delusionally produce empty flowers. This is like rubbing your eyes, only making yourself tired in vain. If you can turn around and look at your self-nature, you will find that there is no second person.' A monk asked, 'Of the body of the four great elements and five aggregates (四大五蘊, sì dà wǔ yùn, Buddhist terms referring to the basic elements that make up the human body), which one is the original Buddha-nature?' Huaiyun Chan Master then called out his name. The monk answered. Huaiyun Chan Master said after a long time, 'You have no Buddha-nature.' In the third year of Yuanhe, the emperor still used the Dali calendar for his birthday
詔。凡天下名僧大德。三學通習者。並集萃京師。於是惲于章敬寺毗盧遮那院安置。入麟德殿居上座位。賜齋。後有僧。繞繩床三匝。振錫而立。惲云。是是。其僧到南泉。如前相見。泉云不是不是。其僧云。章敬道是。和尚為甚麼道不是。泉雲章敬即是。汝即不是。汝是風力所轉。終成敗壞。
十年乙未冬。忽示疾。十一月十一日卒。壽六十二。越明年二月。門人智朗志操等。奉全身葬于㶚橋之北源。謚大覺。寶相則塔號也。洛陽司倉賈島文其碑。
唐靈坦
姓武氏。太原文水則天皇帝諸孫也。父宣洛陽令。母夏侯氏。夢神僧寄寶鑑。表裡瑩然。曰善護之。及生而秀整可愛。七歲誦習通利。以童子舉入官。至十三。擢太子通事舍人。益進學不怠。三教典籍。窺覽靡有遺。然頗猒世故。嗜空宗。時洛下方盛荷澤神會之化。坦往參焉。遂見推許。而命之執侍。父母莫之沮。天寶初。會謂坦曰。吾有一句。自初祖菩提達磨。傳之曹溪。曹溪以傳吾。汝宜諦受。毋令斷絕。茲吾將有難必去汝而它之焉。未幾果詔會遷弋陽。坦亦覽藏經于廬州之浮查寺。大曆五年獲以法眷禮。見南陽忠國師于京帥。忠公為奏得璽書。賜號大悲。時相國田公神功方帥汴。坦就以行化。殊見祗待。乃循維揚六合而下。忽聞空中有
【現代漢語翻譯】 現代漢語譯本：
（皇帝）下詔，凡是天下有名的大德高僧，精通經、律、論三學的，都聚集到京師來。於是（將僧人）惲安置在章敬寺的毗盧遮那院，進入麟德殿坐在上座，賜予齋飯。後來有個僧人，繞著（惲的）繩床轉了三圈，振動錫杖站立。（惲）說：『是是。』那僧人到南泉（普愿禪師處），像之前一樣拜見。（南泉）說：『不是不是。』那僧人說：『章敬（禪師）說是，和尚您為什麼說不是？』（南泉）說：『章敬（禪師）說的是對的，但你是不對的。你是被風力所轉動，終究會敗壞。』
大曆十年乙未年冬天，（惲）忽然生病，十一月十一日圓寂，享年六十二歲。第二年二月，弟子智朗、志操等，將他的全身葬在㶚橋的北源。謚號為『大覺』，寶相則是塔的名稱。洛陽司倉賈島為他撰寫碑文。
唐 靈坦（大師）
姓武氏，是太原汶水人，則天皇帝的諸位孫子輩。父親擔任宣洛陽令，母親是夏侯氏，夢見神僧寄來一面寶鏡，內外明亮，說『要好好保護它』。等到出生后，秀美端正，非常可愛。七歲時誦讀學習，通達順利。以童子的身份被舉薦入官，到十三歲，升爲太子通事舍人。更加努力學習不懈怠，三教的典籍，廣泛閱覽沒有遺漏。然而頗為厭倦世俗事務，喜愛空宗。當時洛陽下方盛行荷澤神會（禪師）的教化，靈坦前往參拜，於是被（神會）推許，並命令他執侍。父母沒有阻止他。天寶初年，（神）會告訴靈坦說：『我有一句話，從初祖菩提達磨（Bodhidharma）傳給曹溪（慧能大師），曹溪又傳給我，你應當仔細接受，不要讓它斷絕。現在我將有難，必定離開你到別的地方去。』沒過多久，果然皇帝下詔將神會遷往弋陽。靈坦也在廬州的浮查寺閱覽藏經。大曆五年，（靈坦）得以以法眷的身份禮見南陽忠國師于京師。忠國師為他上奏，得到皇帝的詔書，賜號『大悲』。當時相國田公神功擔任汴州的節度使，靈坦就前往那裡進行教化，受到特別的尊敬和款待。於是沿著維揚、六合而下，忽然聽到空中有
【English Translation】 English version:
(The Emperor) issued an edict that all famous and virtuous monks in the land, those proficient in the three studies of Sutra, Vinaya, and Abhidharma, should gather in the capital. Thereupon, (the monk) Yun was settled in the Vairocana Courtyard of Zhangjing Temple, entered the Linde Hall, and was seated in the upper seat, and offered a vegetarian meal. Later, there was a monk who circled Yun's rope bed three times, shook his staff, and stood still. (Yun) said, 'Yes, yes.' That monk went to Nanquan (Zen Master Puyuan) and greeted him as before. (Nanquan) said, 'No, no.' The monk said, 'Zhangjing (Zen Master) said yes, why do you, Master, say no?' (Nanquan) said, 'What Zhangjing (Zen Master) said is correct, but you are not. You are being turned by the force of the wind and will eventually be ruined.'
In the winter of the tenth year of Dali (775 AD), suddenly (Yun) fell ill and passed away on the eleventh day of the eleventh month, at the age of sixty-two. In the second month of the following year, his disciples Zhilang, Zhicao, and others, buried his whole body at the northern source of the 㶚 Bridge. His posthumous title was 'Great Enlightenment' (Dajue), and Baoxiang was the name of the pagoda. Jia Dao, the warehouse keeper of Luoyang, wrote the inscription for his stele.
Tang Dynasty - Lingtan (Master)
His surname was Wu, and he was from Taiyuan Wenshui, a grandson of Emperor Zetian. His father served as the magistrate of Xuan Luoyang, and his mother was from the Xiahou family. She dreamed of a divine monk sending a precious mirror, bright inside and out, saying, 'Protect it well.' When he was born, he was beautiful and lovely. At the age of seven, he studied and recited fluently. He was recommended into office as a child prodigy, and at the age of thirteen, he was promoted to the position of attendant of the Crown Prince. He studied even harder and diligently, and extensively read the classics of the three teachings without omission. However, he was quite tired of worldly affairs and loved the emptiness school. At that time, the teachings of Heze Shenhui (Zen Master) were flourishing in Luoyang, and Lingtan went to pay homage, and was praised by (Shenhui), and ordered to attend to him. His parents did not stop him. In the early years of Tianbao, (Shen)hui told Lingtan, 'I have a sentence that has been passed down from the first ancestor Bodhidharma to Caoxi (Master Huineng), and Caoxi passed it on to me. You should carefully receive it and not let it be cut off. Now I will have difficulties and must leave you to go elsewhere.' Not long after, the emperor issued an edict to move Shenhui to Yiyang. Lingtan also read the Tripitaka at Fucha Temple in Luzhou. In the fifth year of Dali, (Lingtan) was able to pay homage to Nanyang Zhong Guoshi in the capital as a Dharma relative. Zhong Guoshi presented a memorial for him and received an imperial decree, bestowing the title 'Great Compassion' (Dabei). At that time, the Prime Minister Tian Gong Shengong was the military commissioner of Bianzhou, and Lingtan went there to propagate the teachings, and received special respect and hospitality. Then along Weiyang and Liuhe, suddenly he heard in the air a
聲曰。吾與汝開心地。即睹菩薩像。如文殊者。以手按其頸曰。此其印驗也。視之有指痕四皆赤色。久不滅。潤之金山。有云氣。能毒人至死。蓋穴之蟄龍致然。至是而弭。亦坦嘗旅次其間云。俄庵江陰之定山。夜聞讚歎聲。察之二白龜也。又白蛇數丈。祈受戒懺悔。寓吳興。造蘭若於林山。或見三丈夫衣金紫。美其壯麗。元和五年。相國李公鄘治廣陵。素嚴刻少恩。遇坦絕寬厚。館之華林寺。寺有吳將張遼墓。尤舞妖祟。坦居之。恬無所忤。十年有二胡人。自稱龜茲國使。致國命請坦。然竟不知何從來也。十一年五月十三日。眾以荷澤忌營齋。坦別眾曰。吾赴遠請已。七月染微疾。九月八日乃終。塔葬郡之馴翟坊南岡。壽一百八。臘八十四。
唐元浩
字廣成。姓奏氏。吳人。蚤歲依晉陵靈山寺惠日禪師出家。具滿分律。配居本州龍興寺。尋為荊溪湛然禪師得法弟子。嘗敘其所注涅槃經曰。予聞先覺之大寶曰常。在宥布和之盛典曰教。率土知化而歸境曰行。交感人心之至極曰證。然則以道御時。以法性合運。當應物之際。與顯晦同其光。恢張至化。而自它昭著者。實播於鴻名。欽恭聞思。協和至極。四德克彰者。實存乎妙體。格變群家。歷觀諸行至典克修。庶績有成者。實賴乎宗本。信以授人。大明宗
【現代漢語翻譯】 現代漢語譯本： 聲說：『我與你開啟心地，就能看到菩薩像，就像文殊菩薩那樣。』用手按著他的脖子說：『這就是印證。』看那脖子上有四個手指的痕跡，都是紅色，很久都不會消失。潤之金山，有云氣，能毒人至死，大概是洞穴里蟄伏的龍造成的。到這時才停止。亦坦曾經旅居在那裡。俄庵在江陰的定山，夜裡聽到讚歎的聲音，檢視后發現是兩隻白龜。又有一條數丈長的白蛇，祈求受戒懺悔。寓居在吳興，在林山建造蘭若。有人看見三個穿著金紫色衣服的丈夫，讚美他們的壯麗。元和五年，相國李鄘治理廣陵，向來嚴厲苛刻，很少施恩，但對待亦坦卻非常寬厚，把他安置在華林寺。寺里有吳國將領張遼的墓，經常有妖怪作祟。亦坦住在那裡，安然無事。十年後，有兩個胡人，自稱是龜茲國的使者，帶著國書來邀請亦坦，但最終也不知道他們是從哪裡來的。元和十一年五月十三日，眾人因為荷澤神會的忌日而舉辦齋會，亦坦與眾人告別說：『我要去接受遠方的邀請了。』七月染上輕微的疾病，九月八日圓寂。塔葬在郡城的馴翟坊南岡，享年一百零八歲，僧臘八十四年。 唐元浩，字廣成，姓奏氏，吳郡人。早年依附晉陵靈山寺的惠日禪師出家。受持圓滿的具足戒律，被安排在本州的龍興寺居住。不久成為荊溪湛然禪師的得法弟子。曾經敘述他所註釋的《涅槃經》說：『我聽說先覺者最珍貴的寶藏是『常』，在寬容和睦中頒佈的盛大典章是『教』，使天下人都知曉教化而歸順的境界是『行』，交融感應人心的最極致狀態是『證』。』 那麼，用道來駕馭時勢，用法性來契合天運，在應物之際，與顯現和隱晦一同發光，弘揚廣大的教化，使自身和他人都明白彰顯的，實際上是傳播於天下的美名。恭敬地聽聞和思考，協調和合到極致，四種德行能夠充分彰顯的，實際上是存在於玄妙的本體之中。改變各家學說，歷經觀察各種修行直到典籍能夠完備地修習，各項事業能夠有所成就的，實際上是依賴於根本的宗旨。相信並把宗旨傳授給他人，大大地闡明宗旨。
【English Translation】 English version: Sheng said, 'I will open your mind, and you will see the image of a Bodhisattva, like Manjushri. ' He pressed his hand on his neck and said, 'This is the verification.' Looking at his neck, there were four finger marks, all red, which would not disappear for a long time. Runzhi Jinshan has cloud gas that can poison people to death, probably caused by the hibernating dragon in the cave. It stopped at this point. Yi Tan once lived there. E'an, at Dingshan in Jiangyin, heard voices of praise at night, and upon investigation, found two white turtles. There was also a white snake several feet long, praying to receive precepts and repent. He resided in Wuxing and built a Lanruo (a Buddhist retreat) in Linshan. Some people saw three men in gold and purple robes, praising their magnificence. In the fifth year of Yuanhe (810 AD), Chancellor Li Yong governed Guangling. He was usually strict and unkind, but he was very kind to Yi Tan, housing him in Hualin Temple. The temple had the tomb of Wu general Zhang Liao, and there were often妖祟(demons) causing trouble. Yi Tan lived there peacefully. Ten years later, two Hu people, claiming to be envoys from the Kingdom of Kucha, brought a national letter inviting Yi Tan, but in the end, no one knew where they came from. On the thirteenth day of the fifth month of the eleventh year of Yuanhe (816 AD), the people held a vegetarian feast for the anniversary of Heze Shenhui. Yi Tan bid farewell to the crowd, saying, 'I am going to accept a distant invitation.' He contracted a slight illness in July and passed away on the eighth day of the ninth month. His stupa was buried on the southern hill of Xunzhai Fang in the prefecture, at the age of one hundred and eight, with eighty-four years as a monk. Tang Yuanhao, styled Guangcheng, surname Zou, was a native of Wu. In his early years, he became a monk under Zen Master Hui Ri of Lingshan Temple in Jinling. He fully observed the Vinaya (monastic rules) and was assigned to Longxing Temple in the prefecture. Soon after, he became a Dharma disciple of Zen Master Zhanran of Jingxi. He once described his commentary on the Nirvana Sutra, saying, 'I have heard that the most precious treasure of the enlightened ones is 'Constancy (常)', the grand regulations promulgated in tolerance and harmony are 'Teaching (教)', the state where all people in the world know the teachings and return to the realm is 'Practice (行)', and the most extreme state of blending and responding to people's hearts is 'Realization (證)'. ' Therefore, using the Dao to govern the times, using the Dharma-nature to match the heavenly movement, at the moment of responding to things, shining together with manifestation and concealment, promoting great transformation, and making oneself and others understand and manifest, is actually the beautiful name spread throughout the world. Respectfully listening and thinking, coordinating and harmonizing to the extreme, and fully manifesting the four virtues, actually exists in the mysterious essence. Changing the doctrines of various schools, experiencing and observing various practices until the scriptures can be completely practiced, and achieving success in various undertakings, actually relies on the fundamental principle. Believing and passing on the principle to others greatly clarifies the principle.
極。敷暢厥旨。庶幾有補於將來者。寔存乎妙用。博綜群言以立成訓。風行十方。率用歸順者。實存乎妙教。此浩之論議。則其所造詣。可知矣。元和十二年十一月十一日。右脅累足。入于涅槃。明年十一月十三日。阇維。起塔于蘇州虎丘東山之南原。浩無恙時。與上都雲華寺華嚴澄觀法師友善。其注涅槃也。蓋翰林學士梁公肅。蘇州刺史田公敦請之。受業沙門智恒子瑜道儒仲儀仲良。比丘尼識微道巽志真悟極等。樹其塔。刺史崔恭銘。
唐神湊
姓成氏。京兆藍田人。生而奇秀。丱歲出塵。依南嶽希操師受具。復參鐘陵大寂禪師。大曆八年。朝廷以經律論三科。䇿試天下之士。愿出家者。湊中其選。詔配九江興果精舍。后從僧望。徙居東林寺。即雁門遠公道場也。有甘露戒壇在焉。湊因嗣興佛事。雖經論兼弘。終業于律。湊素羸瘠。視之頹然如不勝衣。門人請加醫療。不答。進藥麾去。元和十二年。九月二十六日。遘疾而終。是年十月十九日。奉全身祔遠公之墳而窆焉。壽七十四。臘五十一。時白公居易方為郡司馬。相友善。及是悲悼。為作塔銘。且述偈以哭之云。本結菩提香火社。共嫌煩惱電泡身。不須惆悵隨師去。先請西方作主人。
唐惟寬
生衢之信安祝氏。祖安父皎。皆隱德。寬
【現代漢語翻譯】 現代漢語譯本： 極力鋪陳詳盡地闡發其中的宗旨，希望對將來有所裨益的，實在存在於妙用之中。廣泛綜合各種言論來樹立既成的訓誡，使教化像風一樣吹拂十方，引導人們遵循歸順的，實在存在於妙教之中。由此看來浩公的論議，那麼他所達到的境界，就可以知道了。元和十二年十一月十一日，右脅側臥，累放雙足，進入涅槃。第二年十一月十三日，火化（阇維）。在蘇州虎丘東山之南原建造佛塔。浩公健康的時候，與上都雲華寺的華嚴宗澄觀法師交好。他註釋《涅槃經》，大概是翰林學士梁公肅、蘇州刺史田公敦請他做的。接受他教業的沙門有智恒、子瑜、道儒、仲儀、仲良，比丘尼有識微、道巽、志真、悟極等。樹立他的塔碑，由刺史崔恭撰寫銘文。 唐朝神湊（姓名），俗家姓成氏，京兆藍田人。生來就奇特俊秀，年少時就出家修行。依止南嶽希操禪師受具足戒，又參訪鐘陵大寂禪師。大曆八年，朝廷用經、律、論三科，策試天下的士人，願意出家的人，神湊考中了。皇帝下詔安排他到九江興果精舍。後來跟隨僧望，遷居到東林寺，就是雁門慧遠（遠公）的道場。那裡有甘露戒壇。神湊因此繼承併發揚佛事。雖然經論兼修弘揚，最終專精於律學。神湊向來身體瘦弱，看上去好像弱不禁風的樣子。弟子們請求為他治療，他不答應，送來的藥物也被他揮手拒絕。元和十二年九月二十六日，因病去世。同年十月十九日，將他的全身安葬在慧遠（遠公）的墳墓旁邊。享年七十四歲，僧臘五十一。當時白居易（白公居易）正擔任郡司馬，與神湊法師友善。到他去世時，非常悲痛，為他撰寫塔銘，並且作偈來哭悼他，說：『本來結成菩提香火社，共同厭惡煩惱如電光水泡的身體。不必惆悵跟隨老師離去，先請您到西方極樂世界做主人。』 唐朝惟寬（姓名），出生在衢州信安的祝氏。祖父安和父親皎，都是隱德之人。惟寬
【English Translation】 English version: He exerted himself to expound its meaning thoroughly, hoping to benefit the future; this truly resides in wonderful application (妙用, miàoyòng). He extensively synthesized various teachings to establish established precepts, causing the teachings to spread like wind in all directions, guiding people to follow and submit; this truly resides in wonderful teaching (妙教, miàojiào). From this, we can understand the attainments of Master Hao's (浩) discourses. On the eleventh day of the eleventh month of the Yuanhe (元和) twelfth year, he entered Nirvana lying on his right side with his legs crossed. On the thirteenth day of the eleventh month of the following year, he was cremated (阇維, shéwéi). A pagoda was built for him at the south of the eastern mountain of Tiger Hill (虎丘, Hǔqiū) in Suzhou (蘇州). When Master Hao was healthy, he was good friends with the Huayan (華嚴) master Chengguan (澄觀) of Yunhua Temple (雲華寺) in the capital. His commentary on the Nirvana Sutra was probably commissioned by the Hanlin Academician Liang Gongsu (梁公肅) and the Prefect of Suzhou Tian Gongdun (田公敦). The Shramanas who received his teachings included Zhiheng (智恒), Ziyu (子瑜), Daoru (道儒), Zhongyi (仲儀), and Zhongliang (仲良), and the Bhikshunis included Shiwei (識微), Daoxun (道巽), Zhizhen (志真), and Wuji (悟極). Prefect Cui Gong (崔恭) wrote the inscription for his pagoda. During the Tang Dynasty, Shen Cou (神湊, name), whose lay surname was Cheng (成), was from Lantian (藍田) in Jingzhao (京兆). He was born with extraordinary beauty and left the household life at a young age. He received the full precepts from Master Xicao (希操) of Mount Nan (南嶽), and also visited Chan Master Daji (大寂) of Zhongling (鐘陵). In the eighth year of the Dali (大曆) era, the court used the three subjects of Sutra, Vinaya, and Shastra to test the scholars of the world. Shen Cou was selected among those who wished to become monks. The emperor ordered him to be assigned to the Xingguo Vihara (興果精舍) in Jiujiang (九江). Later, he moved to Donglin Temple (東林寺) with Seng Wang (僧望), which was the Dharma place of Huiyuan (慧遠, Yuangong) of Yanmen (雁門). There was a Ganlu Ordination Platform (甘露戒壇) there. Shen Cou thus inherited and promoted Buddhist affairs. Although he studied and propagated both Sutras and Shastras, he ultimately specialized in the Vinaya. Shen Cou was always thin and weak, appearing as if he could not bear the weight of his clothes. His disciples requested medical treatment for him, but he refused and waved away the medicine that was offered. On the twenty-sixth day of the ninth month of the Yuanhe (元和) twelfth year, he passed away due to illness. On the nineteenth day of the tenth month of the same year, his whole body was buried next to the grave of Huiyuan (Yuangong). He lived to be seventy-four years old, with fifty-one years as a monk. At that time, Bai Juyi (白居易, Baigong Juyi) was serving as the Prefectural Registrar and was good friends with Shen Cou. Upon his death, he was deeply saddened and wrote a pagoda inscription for him, and also composed a verse to mourn him, saying: 'Originally forming a Bodhi incense society, together disliking afflictions like lightning and bubbles. No need to be sad to follow the teacher, please first go to the Western Pure Land to be the host.' During the Tang Dynasty, Wei Kuan (惟寬, name) was born into the Zhu (祝) family of Xin'an (信安) in Quzhou (衢州). His grandfather An (安) and father Jiao (皎) were both virtuous recluses. Wei Kuan
甫十三歲。見殺以饌客。即不忍食。退求出家。落鬋于僧曇。受尸羅于僧崇。學毗尼于僧如。始習止觀。后見大寂。及證心法。化行閩越間。貞元七年。作滕家道場于會稽。八年作迴向道場于鄱陽。十三年。止少林寺。二十一年止衛國寺。明年徙天宮寺。僧問。如何是道。寬答云。大好山。進云。學人問道。師何以言好山。答云。汝只識好山。且不識道。問云。狗子還有佛性否。答云有。進雲和尚還有么。答云我無。進云一切眾生皆有佛性。為甚麼和尚獨無。答云。我非眾生。進云。既非眾生。是佛否。答云。不是佛。進云。究竟是何物。答云。亦不知是何物。進云。可見可思否。答云。思之不及。議之不得。故云不可思議。元和四年。詔迎至安國寺。五年入麟德殿。上躬問道。其年以法復靈泉于不空三藏久涸之池。侍郎白居易。嘗詣寬問曰。禪無言說。師以禪道自居。如何說法。寬曰。無上菩提。被于身為律。宣于口為教。得之於心為禪。應用有三。其致一也。云何于中妄起分別。又問曰。既無分別。何以修心。答曰。心本無垢凈。畢竟何用修。若去垢取凈。是名金屑翳。又問曰。若無修證。何異凡夫。答曰。凡夫無明。二乘執著。離此二病。是名真修。有僧問曰。道在何處。答曰在目前。進曰。我何不見。答曰。
【現代漢語翻譯】 現代漢語譯本： 他十三歲時，看到有人爲了款待客人而殺生，便不忍心吃肉。於是離開家尋求出家，在僧曇處剃度，在僧崇處受戒，在僧如處學習毗尼（Vinaya，戒律）。起初學習止觀，後來拜見大寂（指馬祖道一禪師），並證悟了心法。他的教化在閩越一帶廣為流傳。貞元七年，在會稽建造滕家道場。貞元八年，在鄱陽建造迴向道場。貞元十三年，駐錫少林寺。貞元二十一年，駐錫衛國寺。第二年遷往天宮寺。 有僧人問：『如何是道？』 寬（指大寬禪師）回答說：『大好山。』 僧人進一步問：『學人問道，師父為何說好山？』 寬回答說：『你只認識好山，卻不認識道。』 僧人問：『狗子還有佛性否？』 寬回答說：『有。』 僧人進一步問：『和尚還有么？』 寬回答說：『我無。』 僧人進一步問：『一切眾生皆有佛性，為什麼和尚獨無？』 寬回答說：『我非眾生。』 僧人進一步問：『既非眾生，是佛否？』 寬回答說：『不是佛。』 僧人進一步問：『究竟是何物？』 寬回答說：『亦不知是何物。』 僧人進一步問：『可見可思否？』 寬回答說：『思之不及，議之不得，故云不可思議。』 元和四年，皇帝下詔迎請他到安國寺。元和五年，進入麟德殿，皇帝親自問道。那一年，他用法力使不空三藏（Amoghavajra）長期乾涸的池塘重新涌出泉水。侍郎白居易曾經拜訪寬禪師問道：『禪無言說，師父以禪道自居，如何說法？』 寬禪師說：『無上菩提（Anuttara-samyak-sambodhi），披在身上就是律（Vinaya），宣于口中就是教（Dharma），得之於心就是禪（Dhyana）。應用有三，其本質是一樣的。為何在其中妄起分別？』 白居易又問：『既然沒有分別，如何修心？』 寬禪師回答說：『心本無垢凈，畢竟何用修？若去垢取凈，是名金屑翳（比喻執著於法，反被法所障）。』 白居易又問：『若無修證，何異凡夫？』 寬禪師回答說：『凡夫無明，二乘執著，離此二病，是名真修。』 有僧人問：『道在何處？』 寬禪師回答說：『在目前。』 僧人進一步問：『我何不見？』 寬禪師回答說：『你不見是因為你有分別。』
【English Translation】 English version: At the age of thirteen, he couldn't bear to eat meat upon seeing animals being killed to entertain guests. He then left home to seek ordination, had his head shaved by Monk Tan, received the precepts from Monk Chong, and studied the Vinaya (Vinaya, monastic rules) under Monk Ru. Initially, he studied Samatha-vipassana (calm abiding and insight meditation), and later met Daji (referring to Chan Master Mazu Daoyi) and realized the mind-dharma. His teachings spread widely in the Minyue region. In the seventh year of Zhenyuan, he built the Teng family's Daog場 (Daog場, place for religious practice) in Kuaiji. In the eighth year of Zhenyuan, he built the dedication Daog場 in Poyang. In the thirteenth year of Zhenyuan, he resided at Shaolin Temple. In the twenty-first year of Zhenyuan, he resided at Weiguo Temple. The following year, he moved to Tiangong Temple. A monk asked: 'What is the Dao?' Kuan (referring to Chan Master Da Kuan) replied: 'A great good mountain.' The monk further asked: 'This student is asking about the Dao, why does the master say a good mountain?' Kuan replied: 'You only recognize the good mountain, but you do not recognize the Dao.' The monk asked: 'Does a dog have Buddha-nature?' Kuan replied: 'Yes.' The monk further asked: 'Does the master have it?' Kuan replied: 'I do not.' The monk further asked: 'All sentient beings have Buddha-nature, why is it that the master alone does not?' Kuan replied: 'I am not a sentient being.' The monk further asked: 'Since you are not a sentient being, are you a Buddha?' Kuan replied: 'Not a Buddha.' The monk further asked: 'What ultimately is it?' Kuan replied: 'I also do not know what it is.' The monk further asked: 'Can it be seen or thought about?' Kuan replied: 'Thinking cannot reach it, discussion cannot attain it, therefore it is said to be inconceivable.' In the fourth year of Yuanhe, the emperor issued an edict to welcome him to Anguo Temple. In the fifth year of Yuanhe, he entered Linde Hall, and the emperor personally asked him about the Dao. That year, he used his Dharma power to cause the long-dried pond of Amoghavajra (Amoghavajra) to spring forth with water again. Vice Minister Bai Juyi once visited Chan Master Kuan and asked: 'Chan is beyond words, the master resides in the Chan Dao, how does he preach the Dharma?' Chan Master Kuan said: 'Supreme Bodhi (Anuttara-samyak-sambodhi), when worn on the body, it is the Vinaya (Vinaya), when proclaimed by the mouth, it is the Dharma (Dharma), when attained in the mind, it is Chan (Dhyana). There are three applications, but their essence is the same. Why do you falsely create distinctions within them?' Bai Juyi further asked: 'Since there are no distinctions, how does one cultivate the mind?' Chan Master Kuan replied: 'The mind is originally without defilement or purity, what need is there for cultivation? If you remove defilement and grasp purity, it is called gold dust in the eyes (an analogy for being attached to the Dharma, and being obstructed by the Dharma instead).' Bai Juyi further asked: 'If there is no cultivation or realization, how is it different from ordinary people?' Chan Master Kuan replied: 'Ordinary people are ignorant, the two vehicles are attached, to be free from these two illnesses is called true cultivation.' A monk asked: 'Where is the Dao?' Chan Master Kuan replied: 'It is right before your eyes.' The monk further asked: 'Why do I not see it?' Chan Master Kuan replied: 'You do not see it because you have discriminations.'
汝有我故。所以不見。進曰我有我故即不見。和尚見否。答曰。有汝有我。展轉不見。進曰。無汝無我。還見否。答曰。無汝無我。教阿誰見。十二年二月晦。升座別眾訖。奄然順化。報齡六十三。僧臘三十九。葬㶚陵西原。謚大徹。塔號元和正真。弟子千餘人。得其指者。三十九人。入室受付囑者。曰義崇圓照。
唐靈默
毗陵宣氏子。成立之歲。本期射䇿登第。以榮親里。聞預章馬大師聚徒說法。因往觀焉。目擊道存。遂求剃染。受具后。乃謁石頭遷和尚而悟旨焉。貞元初。入天臺山中。居隋智者之白沙道場。閱二載。虎依以產子于近林。意頗馴擾。初智者之來建道場。凡一十二所。記之曰。此地妙嚴。非雜器所居。若能居此。與吾無異。故默盤桓不忍去。后又徙東道場。地愈益深僻。俄夜雷震。大樹摧壓崖谷。人以為必累及默所止庵。旦視之。無損也。嘗游東白山。中毒。鄰翁為召醫。謝遣之。獨閉門燕坐。出污而愈。既化浦陽。乃赴陽靈戍將李望五泄之請。元和初旱甚。默偶循澗而步。見青蛇大矯潤旁。瞪視過客。略不動。默咄之曰。百姓且渴死。汝寧無慈悲心耶。夜果大雨洽境內。會平昌孟簡。以中承廉問淅東。下教悉廢管內寺院之學徒散逸者。暨陽令曹胄狀舉默德行。足以庇民社。許重造院
【現代漢語翻譯】 現代漢語譯本： 『因為有你和我的分別，所以無法看見真理。』學僧進一步問：『如果執著于有你我的分別就無法看見真理，那麼和尚您看見了嗎？』 禪師回答：『因為有你和我的分別，輾轉相隔，所以無法看見。』 學僧又問：『如果沒有你我的分別，那能看見真理嗎？』 禪師回答：『如果沒有你我的分別，教誰去看見呢？』 在十二年二月的最後一天，禪師升座與眾人告別完畢，安詳地圓寂了。享年六十三歲，僧臘三十九年。葬于㶚陵西邊的山坡上，謚號『大徹』，塔號『元和正真』。弟子有一千多人，領悟其教誨精髓的有三十九人，被允許進入內室接受囑託的有義崇和圓照。
唐代的靈默禪師 是毗陵宣氏的兒子。在成立之年，原本期望通過科舉考試來光宗耀祖。聽說預章馬祖大師聚集門徒說法，於是前去觀看，親眼目睹了真理的存在，便請求剃度出家。受戒后，便去拜見石頭遷和尚並領悟了禪宗的旨意。貞元初年，進入天臺山中，居住在隋朝智者大師的白沙道場。住了兩年，一隻老虎帶著幼崽依偎在附近的樹林里，顯得非常馴服。當初智者大師來此建立道場時，總共建立了十二處，並記錄說：『這地方非常清凈莊嚴，不是普通人可以居住的。如果能住在這裡，就和我沒什麼區別了。』因此靈默禪師在此盤桓，不忍離去。後來又遷到東邊的道場，地勢更加偏僻幽深。不久，夜裡雷聲大作，大樹被摧毀壓倒山谷，人們認為一定會波及靈默禪師所居住的庵棚，但第二天去看，卻毫髮無損。曾經遊歷東白山，中了毒。鄰居老翁請來醫生，靈默禪師謝絕了他，獨自關上門靜坐，排除污穢而痊癒。後來感化了浦陽，於是應陽靈戍將李望五泄的請求。元和初年，大旱嚴重，靈默禪師偶爾沿著山澗散步，看見一條青蛇高高昂起頭，滋潤著周圍的土地，瞪著眼睛看著過路的人，一動不動。靈默禪師斥責它說：『百姓將要渴死了，你難道沒有慈悲心嗎？』當晚果然下了一場大雨，滋潤了整個境內。適逢平昌孟簡以中丞的身份巡視浙東，下令全部廢除管轄範圍內寺院中那些不守規矩、散漫遊蕩的學徒。暨陽縣令曹胄上書稱讚靈默禪師的德行，足以庇護百姓和社會，於是允許重新建造寺院。
【English Translation】 English version: 'Because there is 'you' and 'me', one cannot see [the truth].' The monk further asked: 'If clinging to the distinction of 'you' and 'me' prevents one from seeing [the truth], then has the Abbot seen it?' The Abbot replied: 'Because there is 'you' and 'me', separated by these distinctions, one cannot see.' The monk then asked: 'If there is no 'you' and 'me', can one see [the truth] then?' The Abbot replied: 'If there is no 'you' and 'me', who is there to see?' On the last day of the twelfth year, second month, the Abbot ascended the seat, bid farewell to the assembly, and peacefully passed away. He was sixty-three years old, with thirty-nine years as a monk. He was buried on the western slope of 㶚陵 (Lingling), and posthumously honored as 'Greatly Enlightened', with the pagoda named 'Yuanhe Zhengzhen'. He had over a thousand disciples, with thirty-nine who grasped the essence of his teachings, and those permitted to enter his private chamber to receive his instructions were Yichong and Yuanzhao.
Lingmo of the Tang Dynasty Was the son of the Xuan family of Piling. In the year of his establishment, he originally aspired to pass the imperial examination to bring honor to his family. Hearing that Great Master Ma (Mazu Daoyi) of Yuzhang was gathering disciples to expound the Dharma, he went to observe, and witnessed the existence of the truth. He then requested to be tonsured and ordained. After receiving the precepts, he went to pay respects to Abbot Shitou Qian (Shitou Xiqian) and comprehended the essence of Chan Buddhism. In the early years of Zhenyuan, he entered Mount Tiantai and resided in the Baisha (White Sand) hermitage of Zhiyi (智者大師, Great Master Zhiyi) of the Sui Dynasty. After living there for two years, a tiger brought its cubs to nestle in the nearby forest, appearing very tame. When Zhiyi first came to establish the hermitage, he built a total of twelve places, and recorded: 'This place is extremely pure and solemn, not a place for ordinary people to reside. If one can live here, they will be no different from me.' Therefore, Lingmo lingered here, unwilling to leave. Later, he moved to the eastern hermitage, the terrain becoming even more remote and secluded. Soon after, a great thunderstorm struck at night, and a large tree was destroyed, collapsing into the valley. People thought it would surely affect the hermitage where Lingmo resided, but the next day, it was unharmed. He once traveled to Dongbai Mountain and was poisoned. An elderly neighbor summoned a doctor, but Lingmo declined him, closed the door, and sat in meditation alone, expelling the impurities and recovering. Later, he transformed Puyang, and then responded to the request of Li Wang, the garrison commander of Yangling, to Wuxie. In the early years of Yuanhe, there was a severe drought. Lingmo occasionally walked along the mountain stream and saw a green snake raising its head high, moistening the surrounding land, staring at passersby without moving. Lingmo rebuked it, saying: 'The people are about to die of thirst, do you have no compassion?' That night, a heavy rain fell, irrigating the entire territory. It happened that Meng Jian of Pingchang was inspecting Zhedong as a censor, and ordered the abolition of all the undisciplined and wandering students in the monasteries within his jurisdiction. Cao Zhou, the magistrate of Jiyang County, submitted a memorial praising Lingmo's virtue, which was sufficient to protect the people and society, and thus allowed the reconstruction of the monastery.
以示尊顯。
僧問何物大於天地。答曰。無人識得伊。僧曰。還可雕琢也無。答曰。汝試下手看。僧問此個門中。始終事如何。答曰。汝道只今底。成來得多少時也。僧曰。學人不會。答曰。我此間無汝問底。僧曰。豈無和尚接人處。答曰。待汝求接。我即接。僧曰。便請和尚接。答曰。汝欠少個甚麼。十三年三月二十三日。澡盥焚香囑累。端坐而逝。壽七十二。臘四十一。高僧智閑。錄其平生事蹟行世。
唐智常
江西大寂弟子也。元和中。駐錫廬山之歸宗院。參訪之徒群擁。樂天白公。以司馬貶江州。獲往來咨決心要。其欽慕之至見輒坐之南面。而致拜焉。后李渤自䖍州。以刺史遷。尤加悅服。一日問曰。教中謂須彌納芥子。固其理也。又謂芥子納須彌。亦豈理乎。常曰。人言博士讀萬卷書。是否。渤曰。忝得此名。常曰。摩頂放踵。身不過若干尺爾。萬卷書向何處著。渤俯首。頃之。因歎賞不能已。
上堂云。從上古德。不是無知解。它高尚之志。不同常流。今時不能自成自立。虛度時光。從前只是依它知解。發言皆滯。光不透脫。只為目前有物。諸子莫錯用心。無人替你。亦無汝用心處。珍重。僧問如何是玄旨。常曰。無人能會。問曰。曏者如何。常曰。有向即乖。僧曰。不向者如
【現代漢語翻譯】 現代漢語譯本： 爲了表示尊敬和顯揚。
有僧人問：『什麼東西比天地還大？』智閑回答說：『沒有人認識它。』僧人問：『還可以雕琢嗎？』智閑回答說：『你試試看。』僧人問：『這個門中，始終的事情是怎樣的？』智閑回答說：『你說說現在的這個，成就了多少時間了？』僧人說：『學人不會。』智閑回答說：『我這裡沒有你問的東西。』僧人說：『難道和尚沒有接引人的地方嗎？』智閑回答說：『等你求接引，我就接引你。』僧人說：『那就請和尚接引。』智閑回答說：『你缺少什麼？』（智閑）在十三年三月二十三日，沐浴焚香，囑咐後事，端坐而逝，享年七十二歲，僧臘四十一。高僧智閑，記錄他平生的事蹟流傳於世。
唐 智常
是江西大寂（Daji，指馬祖道一）的弟子。元和年間，駐錫在廬山的歸宗院。前來參訪的人很多。白居易（Letian Bai），當時被貶為江州司馬，得以和他往來請教，決心要修行。他非常欽佩智常，每次見面都讓智常坐在南面，並向他行禮。後來李渤（Li Bo）從虔州調任刺史，更加敬佩智常。有一天，李渤問道：『教義中說須彌山（Mount Sumeru，佛教中的聖山）可以容納于芥子之中，這固然有它的道理。又說芥子可以容納須彌山，這難道也有道理嗎？』智常說：『人們說博士讀了萬卷書，是這樣嗎？』李渤說：『慚愧，我得到了這個名聲。』智常說：『從頭頂到腳跟，身體也不過幾尺而已，萬卷書放在哪裡呢？』李渤低下了頭。過了一會兒，因為讚歎智常的智慧而不能停止。
智常上堂說法時說：『從前的古德，不是沒有知識見解，他們高尚的志向，不同於一般人。現在的人不能自立自強，虛度光陰，從前只是依賴別人的知識見解，說出的話都遲滯不通，光明不能透徹，只因爲眼前有事物阻礙。各位不要用錯心思，沒有人能代替你，也沒有你用心的地方。珍重。』有僧人問：『什麼是玄妙的宗旨？』智常說：『沒有人能領會。』僧人問：『趨向它會怎麼樣？』智常說：『有趨向就錯了。』僧人問：『不趨向它又會怎』
【English Translation】 English version: To show respect and glorification.
A monk asked: 'What is greater than heaven and earth?' Zhixian replied: 'No one recognizes it.' The monk asked: 'Can it still be carved?' Zhixian replied: 'Try your hand at it.' The monk asked: 'In this gate, what is the matter from beginning to end?' Zhixian replied: 'Tell me, how much time has the present one taken to achieve?' The monk said: 'This student does not understand.' Zhixian replied: 'I have nothing here for you to ask.' The monk said: 'Does the monk not have a place to receive people?' Zhixian replied: 'When you ask to be received, I will receive you.' The monk said: 'Then please receive me, monk.' Zhixian replied: 'What are you lacking?' On the twenty-third day of the third month of the thirteenth year, (Zhixian) bathed, burned incense, entrusted his affairs, and passed away while sitting upright, at the age of seventy-two, with forty-one years of monastic life. The eminent monk Zhixian, his life's deeds were recorded and passed down to the world.
Tang Dynasty, Zhichang
He was a disciple of Daji (Mazu Daoyi) of Jiangxi. During the Yuanhe period, he resided at Guizong Temple on Mount Lu. Many came to visit and consult him. Bai Juyi (Letian Bai), who was then demoted to Sima of Jiangzhou, was able to interact with him and seek his advice, determined to cultivate himself. He greatly admired Zhichang, and each time they met, he would have Zhichang sit facing south and pay his respects. Later, Li Bo, who was transferred from Qianzhou to serve as prefect, admired Zhichang even more. One day, Li Bo asked: 'The teachings say that Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhism) can be contained within a mustard seed, which is reasonable. It is also said that a mustard seed can contain Mount Sumeru, is this also reasonable?' Zhichang said: 'People say that a scholar has read ten thousand books, is that so?' Li Bo said: 'I am ashamed, I have gained this reputation.' Zhichang said: 'From the top of your head to the soles of your feet, your body is only a few feet tall, where do you put the ten thousand books?' Li Bo lowered his head. After a while, he could not stop praising Zhichang's wisdom.
Zhichang said in his sermon: 'The ancient sages were not without knowledge and understanding, their lofty aspirations were different from ordinary people. People today cannot be independent and self-reliant, wasting their time. In the past, they only relied on the knowledge and understanding of others, and their words were stagnant and incomprehensible, and the light could not penetrate, only because there are things obstructing them before their eyes. Do not use your minds wrongly, no one can replace you, and there is no place for you to use your mind. Take care.' A monk asked: 'What is the profound purpose?' Zhichang said: 'No one can understand.' The monk asked: 'What about approaching it?' Zhichang said: 'If you approach it, you are wrong.' The monk asked: 'What about not approaching it?'
何。常曰。去無汝用心處。僧曰。豈無方便。常曰。觀音妙智力。能救世間苦。僧曰。如何是觀音妙智力。常敲鼎蓋三下云。還聞否。僧曰聞。常曰。我何不聞。僧無語。常打趁。常與南泉行腳。一日煎茶相別次。南泉問曰。從前與師兄。商量此事。彼此已知。去後或有人問。畢竟作么生祗對。常曰。者一片地。大好卓庵。泉曰。卓庵且置。畢竟作么生祇對。常乃翻卻茶銚便起。泉曰。師兄喫茶了。普愿未曾喫茶。常曰。作者個語話。滴水也消不得。僧問。此事如何用心。常曰。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。諸聖呵呵笑。常因俗官來。乃拈起帽帶曰。還會么。官曰。不會。常曰。莫怪老僧頭風。不卸帽子。常入園取菜次。畫圓相圍菜一株。謂眾曰。輒不得動著者個。眾不敢動。少頃常來。見菜猶在。便以棒打趁眾僧曰。者一隊漢。無一個有智慧底。常刬草次。有一僧來參。忽蛇過其前。當钁斷之。僧曰。久向歸宗。元來是個粗行沙門。常曰。座主歸喫茶去。常目重瞳。然恐其為己禍福也。曰熏摩。以求滅去。而目為之赤。世號赤眼歸宗。
唐神暄
生建陽之留氏。幼沉靜。有問而後有言。稍長客婺女。遂以凈人。入開元寺出家。一日婺守過之。見曰。此兒精神卓朗。異時必圍繞千眾。利益世間
。宜趣剃落。以務進修。既受具。乃止息金華山北百家嚴石穴中。常晝夜持誦七佛俱胝咒不輟。上無屋廬。下無床榻。雨露霜雪之變。則有紫雲覆之。如蓋狀。久之徙居赤松洞之東峰。禎瑞尤著見。貞元二年。遇志賢禪師。為說心法。獲證悟。而持誦益效。元和八年。中丞范揚遣使。施乳香氈罽器皿。而暄即以散之。無所受。中書舍人王仲。請就大云寺。授四眾菩薩戒。十二年尚書孟簡。請說法于會稽。固辭不往。八月竟歸。示寂開元寺。春秋七十六。
唐隱峰
姓鄧。建之邵武人。姿性若狂。騃而剛毅。有執不可或撓。既納具。初見馬祖未有所得。再往石頭亦不契。終嗣馬祖。則其所得可知矣。峰在石頭時。問云。如何得合道去。頭云。我亦不合道。峰云。畢竟如何。頭云。汝不合道來。得多少時耶。峰無語。一日石頭刬草次。峰叉手傍立。頭擲刬子。向峰前。刬一株草。峰云。和尚只刬得者個。不刬得那個。頭提起刬子。峰接得乃作刬勢。頭云。汝只刬得那個。不刬得者個。峰云。者里是甚麼所在。說者個那個。峰一日推土車次。祖展足坐路上。峰云。請師收足。祖云。已展不縮。峰云。已進不退。乃推車過。祖歸法堂。手執斧子云。適來碾損老僧腳底出來。峰便出於祖前引頸。祖乃置斧子。峰到南
【現代漢語翻譯】 現代漢語譯本：應該剃度出家，致力於修行。受了具足戒后，便在金華山北面的百家嚴石穴中停止遊歷，日夜不停地持誦七佛俱胝咒。上面沒有房屋遮蔽，下面沒有床榻安身，遇到雨露霜雪的變化，便有紫色的雲彩覆蓋著他，像傘蓋一樣。時間久了，他遷居到赤松洞的東峰，吉祥的徵兆更加顯著。貞元二年（公元786年），遇到志賢禪師，為他說解心法，獲得了證悟，而持誦咒語的效果也更加靈驗。元和八年（公元813年），中丞范揚派使者送來乳香、氈毯、器皿等物，但道暄隨即把它們分發出去，沒有接受任何東西。中書舍人王仲，請他到大云寺，為四眾弟子傳授菩薩戒。元和十二年（公元817年），尚書孟簡，請他到會稽說法，但他堅決推辭沒有前往。八月，最終在開元寺圓寂，享年七十六歲。
唐隱峰（Tang Yin Feng）
姓鄧，是建州邵武人。他的性格好像有些瘋狂，憨直而剛毅，認定的事情不可動搖。受了具足戒后，最初拜見馬祖（Ma Zu）沒有得到開悟，再次去石頭（Shi Tou）處也沒有契合。最終繼承了馬祖的衣缽，那麼他所得到的也就可以知道了。隱峰在石頭處時，問道：『如何才能與道相合呢？』石頭說：『我也沒有與道相合。』隱峰說：『究竟怎麼樣呢？』石頭說：『你沒有與道相合，有多久了？』隱峰無言以對。一天，石頭在剷草的時候，隱峰叉手站在旁邊。石頭把鏟子扔到隱峰面前，鏟了一株草。隱峰說：『和尚您只鏟得了這個，鏟不了那個。』石頭提起鏟子。隱峰接過鏟子就做剷草的姿勢。石頭說：『你只鏟得了那個，鏟不了這個。』隱峰說：『這裡是什麼地方，說這個那個的？』一天，隱峰在推土車的時候，馬祖伸出腳坐在路上。隱峰說：『請師父收回您的腳。』馬祖說：『已經伸出來了，不縮回去。』隱峰說：『已經前進了，不後退。』於是推車過去了。馬祖回到法堂，手裡拿著斧子說：『剛才碾傷了老僧的腳底。』隱峰便走到馬祖面前伸出脖子。馬祖於是放下斧子。隱峰到了南
【English Translation】 English version: He should shave his head and dedicate himself to cultivation. After receiving the full precepts, he stopped at the Baijia Yan Stone Cave north of Mount Jinhua, constantly chanting the Seven Buddha Crores Mantra day and night without ceasing. Above, there was no roof to shelter him; below, there was no bed to rest on. When changes of rain, dew, frost, and snow occurred, purple clouds would cover him like a canopy. After a long time, he moved to the east peak of the Red Pine Cave, where auspicious signs became even more evident. In the second year of the Zhenyuan era (786 AD), he met Chan Master Zhixian, who explained the mind-dharma to him, and he attained enlightenment, making the effect of his mantra chanting even more efficacious. In the eighth year of the Yuanhe era (813 AD), Vice Minister Fan Yang sent envoys to offer frankincense, felt carpets, and utensils, but Xuan immediately distributed them, accepting nothing. Wang Zhong, a scribe of the Central Secretariat, invited him to the Dayun Temple to transmit the Bodhisattva precepts to the fourfold assembly. In the twelfth year of the Yuanhe era (817 AD), Minister Meng Jian requested him to preach the Dharma in Kuaiji, but he firmly declined to go. In August, he finally returned and passed away at Kaiyuan Temple at the age of seventy-six.
Tang Yin Feng (Tang Yin Feng)
His surname was Deng, and he was a native of Shaowu in Jianzhou. His temperament seemed somewhat mad, simple and resolute, with a determination that could not be swayed. After receiving the full precepts, he initially visited Ma Zu (Ma Zu) but did not attain enlightenment, and he also did not find accord at Shi Tou's (Shi Tou's) place. Eventually, he inherited Ma Zu's mantle, so what he attained can be known. When Yin Feng was at Shi Tou's place, he asked, 'How can one become one with the Dao?' Shi Tou said, 'I am also not one with the Dao.' Yin Feng said, 'What is it ultimately like?' Shi Tou said, 'How long has it been since you have not been one with the Dao?' Yin Feng was speechless. One day, when Shi Tou was cutting grass, Yin Feng stood by with his hands clasped. Shi Tou threw the grass cutter in front of Yin Feng and cut a blade of grass. Yin Feng said, 'Venerable Monk, you can only cut this one, not that one.' Shi Tou picked up the grass cutter. Yin Feng took the grass cutter and made a cutting gesture. Shi Tou said, 'You can only cut that one, not this one.' Yin Feng said, 'What kind of place is this, talking about this and that?' One day, when Yin Feng was pushing a wheelbarrow, Ma Zu stretched out his foot and sat on the road. Yin Feng said, 'Please, Master, retract your foot.' Ma Zu said, 'It is already extended, I will not retract it.' Yin Feng said, 'It has already advanced, I will not retreat.' So he pushed the wheelbarrow past. Ma Zu returned to the Dharma hall, holding an axe in his hand, and said, 'Just now, the bottom of the old monk's foot was crushed.' Yin Feng then went in front of Ma Zu and stretched out his neck. Ma Zu then put down the axe. Yin Feng went to the South
泉。與眾僧參次。泉指凈瓶云。銅瓶是境。不得動著境。與老僧。將瓶中水來。峰便拈凈瓶于泉面前瀉水云。何曾動著。泉便休。到溈山。于上座頭。解放衣缽。溈山聞到。先具威儀。下堂看師叔。峰見山來。便作睡勢。山歸方丈。峰發去。少間山問侍者。師叔在否。者云已去也。山云。去時有什麼言語。者云無言語。山云莫道無語。其聲如雷。元和中游五臺。道出淮西。吳元濟方以蔡城。抗王師。久相持未決勝負。峰云我知所以息其暴厲者。乃擲錫空際。飛步過之。兩軍之士。皆仰望歎服。慈讓之心。油然以生。善惡逆順之理頓判。元濟之縛。蔡城之破。誠不待李愬之謀也。遍閱靈蹟。乃復倒植于金剛窟中。以示滅焉。觀其履天戴地。衣裾褲褶。無所垂褪。而肢體不露。眾欲舁舉。則堅莫之動。后其女弟之為尼者至。而咄之曰。兄生慢法律。死猶惑亂世俗耶。徐抵之仆。噫異矣。遂阇維。塔舍利其地。
唐智藏
本西印土人。入華冒姓皮氏。其先嚐官廬陵。因占籍焉。藏少辭塵俗。從林下游。留心三學。而尤善律藏。大曆三年。𨽻名豫章天宮寺。眾請登壇秉法。每升座提唱。辨名理。析微言。堂盈席滿。聽者無厭。時號律虎。貞元中。見大寂禪師警策有省。遂築室于會稽之杭塢山。著法華經妙義。學者
【現代漢語翻譯】 現代漢語譯本 泉禪師與眾僧一起參禪。泉禪師指著凈瓶說：『銅瓶是外在的境界（jing，external realm）。不得觸動這個境界，把瓶中的水拿來給我。』 高峰禪師拿起凈瓶，在泉禪師面前倒水，說：『何曾觸動它？』泉禪師便不再說話。 高峰禪師去拜訪溈山禪師，在上座的床頭放下衣缽。溈山禪師聽說后，先整理好威儀，下堂去看望師叔。高峰禪師見溈山禪師來了，便裝作睡覺的樣子。溈山禪師回到方丈。高峰禪師就離開了。過了一會兒，溈山禪師問侍者：『師叔還在嗎？』侍者說：『已經走了。』溈山禪師說：『不要說沒有說話，他的沉默如雷霆一般。』 元和年間，高峰禪師遊歷五臺山，路過淮西。當時吳元濟佔據蔡州城，對抗朝廷軍隊，雙方相持很久，勝負未分。高峰禪師說：『我知道如何平息他的暴行。』於是將錫杖擲向空中，飛步越過蔡州城。兩軍的士兵都仰望歎服，慈悲謙讓之心油然而生。善惡逆順的道理立刻分明。吳元濟被擒，蔡州城被攻破，實在不必等待李愬的計謀。 高峰禪師遍覽五臺山的靈蹟，然後又倒栽在金剛窟中，以示圓寂。看他頭頂著天，腳踩著地，衣襟褲腿沒有絲毫散亂，而肢體卻不顯露。眾人想要抬起他，卻堅固得無法移動。後來他的出家為尼的妹妹來了，呵斥他說：『哥哥生前輕慢法律，死後還要迷惑擾亂世俗嗎？』於是用手推他，高峰禪師的遺體就倒下了。唉，真是奇異啊！於是火化，在原地建塔供奉舍利。
唐智藏禪師 原本是西印度人，來到中國后冒姓皮氏。他的先祖曾經在廬陵做官，因此在那裡安家落戶。智藏禪師從小就厭棄世俗，跟隨林下的僧人遊歷，留心於戒、定、慧三學，尤其精通律藏。《大曆》三年，隸屬於豫章天宮寺。大眾請他登壇講法，每次升座說法，都能辨析名相義理，剖析精微的語言，講堂里總是座無虛席，聽眾百聽不厭。當時號稱『律虎』。貞元年間，見到大寂禪師的警策而有所領悟，於是在會稽的杭塢山建造房屋，著述《法華經妙義》，學者...
【English Translation】 English version Chan Master Quan was participating in Chan practice with the assembly of monks. Chan Master Quan pointed to a clean bottle and said, 'The copper bottle is a境(jing, external realm). You must not touch the境(jing, external realm). Bring me the water from the bottle.' Chan Master Feng picked up the clean bottle and poured water in front of Chan Master Quan, saying, 'When have I ever touched it?' Chan Master Quan then remained silent. Chan Master Feng went to visit Chan Master Weishan, placing his robe and bowl at the head of the 上座(shangzuo, senior monk)'s bed. Chan Master Weishan, upon hearing this, first arranged his ceremonial attire and went down the hall to see his uncle-master. Chan Master Feng, seeing Chan Master Weishan coming, pretended to be asleep. Chan Master Weishan returned to his abbot's room. Chan Master Feng then departed. After a while, Chan Master Weishan asked the attendant, 'Is the uncle-master still here?' The attendant said, 'He has already left.' Chan Master Weishan said, 'Do not say there were no words; his silence was like thunder.' During the Yuanhe era, Chan Master Feng traveled to Mount Wutai, passing through Huaixi. At that time, Wu Yuanji occupied the city of Cai, resisting the imperial army. The two sides had been stalemated for a long time, with no victory in sight. Chan Master Feng said, 'I know how to quell his violence.' Thereupon, he threw his錫杖(xizhang, a Buddhist staff) into the sky and flew over the city of Cai. The soldiers of both armies looked up in admiration, and a sense of compassion and humility arose spontaneously. The principles of good and evil, obedience and defiance, were immediately clear. Wu Yuanji's capture and the breaking of Cai city truly did not await Li Su's strategy. Chan Master Feng visited all the sacred sites of Mount Wutai, and then planted himself upside down in the Vajra Cave to demonstrate his passing away. Observing him, his head supported the sky, his feet stood on the earth, his robes and trousers were not disheveled in the slightest, and his limbs were not exposed. When the crowd tried to lift him, he was so firm that they could not move him. Later, his younger sister, who had become a nun, arrived and scolded him, saying, 'Brother, in life you were disrespectful of the Dharma, and in death you still confuse and disturb the world?' She then gently pushed him, and Chan Master Feng's body fell over. Alas, how strange! Thereupon, he was cremated, and a pagoda was built on the spot to enshrine his舍利(sheli, relics).
Chan Master Zhizang of the Tang Dynasty Originally from West India, he adopted the surname Pi after arriving in China. His ancestors had once served as officials in Luling, and thus settled there. Chan Master Zhizang renounced worldly affairs at a young age, following the monks in the forests, focusing on the three studies of戒(jie, precepts), 定(ding, concentration), and 慧(hui, wisdom), and especially excelling in the律藏(lvzang, Vinaya Pitaka). In the third year of the Dali era, he was affiliated with the Tiangong Temple in Yuzhang. The assembly requested him to ascend the altar to preach the Dharma. Each time he ascended the seat to speak, he could discern the meanings of names and principles, and analyze subtle words. The hall was always full, and the listeners never tired of hearing him. At that time, he was known as 'Tiger of the Vinaya'. During the Zhenyuan era, he had an awakening upon seeing the admonitions of Chan Master Daji, and thus built a house on Mount Hangwu in Kuaiji, writing the 'Mysterious Meaning of the Lotus Sutra'. Scholars...
歸焉。元和十四年二月。無疾而卒。壽七十九。塔舍利于院之北峰。俗謂杭塢為杭烏。蓋聲之訛爾。
唐道行
會稽梅氏子。父為衙吏。行少知書。卒以造秀貢天府。有僧。分衛過其家。行與語。妙得禪指。遂辭父母。學空法。仍稟四明山保壽院智幽為師。既游南嶽。聞江西大寂之道。又往依焉。后居羅浮山石室中。木精水怪。往往變現。行視之蔑如也。有老人。容貌端肅。衣冠華楚。再拜稽顙。謂行曰。我居是間。僅二百載矣。今乃獲脫苦受樂。皆師化力所及也。寶曆九載疾終。壽九十五。尋于別峰。樹塔以葬。
唐甄叔
不詳姓氏鄉里。幼而出家。聰敏絕倫。扣玄機于大寂禪師。乃曰。群靈本源假名為佛。體竭形消而不滅。金流樸散以常存。性海無風。驚波自涌。心虛絕兆。萬象齊彰。體斯理者。不言而聲遍恒沙。不用而功資玄化。如何背覺。反合塵勞。于陰界中。妄自囚繫哉。叔見宜春陽岐山。群峰四合。嘆曰。坤元作鎮。造我法城。一言才發。千巖響答。天開月殿。地擁云廊。清凈域中。化出金界。於是宴坐。四十餘年。而化緣畢已。元和庚子。正月十三日。忽爾坐逝。如入大定。弟子如坦良寶等。心沒悲海。哀動愁山。積群木為香樓。以茶維之。獲舍利七百粒。建窣堵波于東峰而
【現代漢語翻譯】 現代漢語譯本： 歸寂了。元和十四年二月，無疾而終，享年七十九歲。舍利塔建在寺院北面的山峰上。當地人稱杭塢為杭烏，大概是發音的訛變。
唐道行（Tang Daoxing）
是會稽梅氏的兒子，父親是衙門的小吏。道行從小就識字，最終以秀貢的身份被選入天府。有位僧人，化緣路過他家，道行與他交談，精妙地領悟了禪宗的要旨，於是辭別父母，學習空性之法，並拜四明山保壽院的智幽為師。之後遊歷南嶽，聽聞江西大寂（Daji）的道法，又前去依止他。後來居住在羅浮山（Luofu Mountain）的石室中，木精水怪，常常變化顯現，道行視而不見。有位老人，容貌端莊嚴肅，衣著華麗，向道行再拜叩頭，對道行說：『我居住在這裡，已經有二百年了，如今才得以脫離苦難，享受快樂，都是師父您的教化之力所及啊。』寶曆九年因病去世，享年九十五歲。後來在別的山峰上，建造塔來安葬他。
唐甄叔（Tang Zhenshu）
不清楚他的姓氏和籍貫。年幼時出家，聰慧過人。向大寂禪師請教玄妙的禪機，大寂禪師說：『眾生的本源，只是假名為佛，形體消亡而本性不滅，金石消融而真性長存。自性之海本無風浪，卻會涌起令人震驚的波濤，心性空虛到極致，萬象自然彰顯。體會到這個道理的人，不用說話聲音也能傳遍恒河沙數的世界，不用作為也能成就玄妙的教化。為何要背離覺悟，反而與塵世的煩惱相合，在陰暗的境界中，妄自囚禁自己呢？』甄叔看到宜春的陽岐山（Yangqi Mountain），群峰環繞，感嘆道：『大地之氣在此鎮守，造就我的法城。』一句話剛說完，山谷中千巖萬壑都發出迴響。天空顯現出月宮，大地擁抱著雲霞，在這清凈的地域中，化現出金色的世界。』於是就在那裡靜坐了四十多年，教化的因緣也結束了。元和庚子年正月十三日，忽然坐化，如同進入深度禪定。弟子如坦（Rutan）、良寶（Liangbao）等人，心中充滿悲傷，哀痛之情震動山嶽。堆積木材建造香樓，用茶油點燃，火化后獲得舍利七百粒，在東面的山峰上建造佛塔來供奉。
【English Translation】 English version: He passed away. In the second month of the fourteenth year of Yuanhe, he died without illness at the age of seventy-nine. The stupa for his relics was built on the north peak of the monastery. The locals call Hangwu as Hangwu, probably a corruption of the pronunciation.
Tang Daoxing (Tang Daoxing) (Tang Dynasty Monk)
He was the son of the Mei family of Kuaiji, whose father was a clerk in the yamen. Daoxing knew how to read from a young age and was eventually selected into the Tianfu as a Xiugong (a type of scholar). A monk passed by his house while begging for alms. Daoxing spoke with him and subtly grasped the essence of Zen. Thereupon, he bid farewell to his parents, studied the Dharma of emptiness, and took Zhiyou of Baoshou Monastery on Siming Mountain as his teacher. Later, he traveled to Mount Nanyue and, hearing of the Dao of Daji (Great Stillness) in Jiangxi, went to rely on him. Later, he lived in a stone chamber on Mount Luofu. Wood spirits and water monsters often transformed and appeared, but Daoxing ignored them. An old man, with a dignified and solemn appearance and splendid attire, bowed and prostrated to Daoxing, saying, 'I have lived in this place for nearly two hundred years, and now I am able to escape suffering and enjoy happiness, all thanks to the power of your teachings, Master.' He died of illness in the ninth year of Baoli at the age of ninety-five. Later, a stupa was built on another peak to bury him.
Tang Zhenshu (Tang Zhenshu) (Tang Dynasty Monk)
His surname and hometown are unknown. He became a monk at a young age and was exceptionally intelligent. He inquired about the profound Zen secrets from Zen Master Daji, who said, 'The origin of all beings is merely a provisional name for Buddha. The body may perish, but the nature does not. Gold may melt and simplicity may scatter, but the true nature remains. The sea of self-nature is originally without wind, yet astonishing waves arise spontaneously. The mind is empty and devoid of signs, yet all phenomena manifest clearly. Those who embody this principle can spread their voice throughout the Ganges sands without speaking, and accomplish mysterious transformations without acting. Why turn away from enlightenment and instead unite with the defilements of the world, imprisoning oneself in the realm of darkness?' Zhenshu saw Yangqi Mountain (Yangqi Mountain) in Yichun, surrounded by peaks, and exclaimed, 'The earth's energy is guarding this place, creating my Dharma city!' As soon as he spoke, echoes resounded from the thousands of cliffs and valleys. The moon palace appeared in the sky, and the earth embraced the clouds, transforming a golden world in this pure realm.' Thereupon, he sat in meditation there for more than forty years, and his karmic connections came to an end. On the thirteenth day of the first month of the Gengzi year of Yuanhe, he suddenly passed away while sitting, as if entering deep samadhi. His disciples, such as Rutan (Rutan) and Liangbao (Liangbao), were filled with sorrow, and their grief shook the mountains. They piled up wood to build a fragrant tower, lit it with tea oil, cremated his body, and obtained seven hundred relics, and built a stupa on the east peak to enshrine them.
葬焉。上足運命請志閑作文于碑。以紀盛德。
唐自在
生吳興之李氏。幼有瑞相。坐輒結跏。見者以為異。俄出家于錢唐之徑山。受具于新定。遂遍參諸方。入南康大寂法會。而受記莂焉。行止不常。多隱山谷。所至則衲子萃止。且嘗為大寂。致書于忠國師。國師問馬大師以何言教示徒。答云。大師教人以即心即佛。國師云。是甚麼語話。良久又問。此外更有么。答云。又道非心非佛。有時又道不是心。不是心。不是物。國師云。猶較些子。在云。未審和尚此間如何。國師云。三點如流水。曲似刈禾鐮。
示眾云。即心即佛。是無病求病句。非心非佛。是無病求藥句。僧問。如何是藥病對治句。在云。伏牛山下古今傳。然尤好求前賢遺蹟。以快逸觀。若龍門山後魏三藏翻經處。王屋山稠禪師解虎鬥處。嵩山梵法師虎跑泉處。皆遍遊歷。而無所戀著。元和中。居洛之伏牛山。與天然禪師為莫逆交。著三傷頌。辭理俱美。后遣弟子往選江南山水之絕勝者。而圖老焉。將歸江州之都昌院。行至葉。為道俗所留。長慶初。示寂于隋之開元寺。壽八十一云。
一缽和尚者。史不詳其姓名鄉里。嘗作一缽歌。以唱道勸世。故俗因以稱之。
偽蜀乾德初。有陳軍使妻高氏。唐中令駢諸孫女也。持不
【現代漢語翻譯】 現代漢語譯本： 安葬了他。他的高足弟子們請人為他撰寫碑文，以記錄他的盛德。
唐自在禪師
生於吳興李氏。幼年時就顯現出吉祥的徵兆，坐時常結跏趺坐，見到的人都覺得奇異。不久便在錢塘的徑山出家，在新定受具足戒，於是遍參各方。進入南康大寂禪師的法會，並受到印可。他的行蹤不定，大多隱居山谷。所到之處，僧人都聚集而來。他曾經為大寂禪師，致信于忠國師。國師問馬祖大師用什麼言語教導徒弟，大寂禪師回答說：『大師教人以即心即佛。』國師說：『這是什麼話？』沉默良久又問：『此外還有別的嗎？』大寂禪師回答說：『又說非心非佛，有時又說不是心，不是心，不是物。』國師說：『稍微好一些。』大寂禪師問：『未審和尚您這裡如何？』國師說：『三點如流水，彎曲似刈禾鐮。』
自在禪師開示大眾說：『即心即佛，是無病找病的句子；非心非佛，是無病求藥的句子。』有僧人問：『如何是藥病對治的句子？』自在禪師說：『伏牛山下古今傳。』禪師尤其喜歡尋訪前賢的遺蹟，以求得快意。像龍門山後魏三藏（指翻譯佛經的僧人）翻譯佛經的地方，王屋山稠禪師解救老虎爭鬥的地方，嵩山梵法師虎跑泉的地方，都遍遊歷過，但沒有留戀。元和年間，居住在洛陽的伏牛山，與天然禪師成為知心的朋友，寫了《三傷頌》，文辭和義理都很優美。後來派遣弟子去選擇江南山水最美的地方，以便在那裡安度晚年。將要回到江州的都昌院時，走到葉縣，被當地的僧人和俗人挽留。長慶初年，在隋朝的開元寺示寂，享年八十一歲。
一缽和尚，史書沒有詳細記載他的姓名和籍貫。曾經作《一缽歌》，用來唱道勸世，所以世俗就用這個稱呼他。
偽蜀乾德初年，有陳軍使的妻子高氏，是唐朝中書令駢的諸孫女。她堅持不...
【English Translation】 English version: He was buried there. His prominent disciples requested someone to compose an inscription for the stele, to record his great virtues.
Zen Master Zizai of the Tang Dynasty
He was born into the Li family of Wuxing. From childhood, he displayed auspicious signs, often sitting in the lotus position, which those who saw him found remarkable. Soon after, he left home to become a monk at Jingshan Monastery in Qiantang, received the full precepts at Xinding, and then traveled extensively to study with various masters. He entered the Dharma assembly of Zen Master Daji in Nankang and received his seal of approval. His movements were irregular, and he mostly lived in seclusion in the mountains and valleys. Wherever he went, monks gathered around him. He once wrote a letter to National Teacher Zhong on behalf of Zen Master Daji. The National Teacher asked what words Master Ma (Mazu Daoyi) used to teach his disciples. Daji replied, 'The Master teaches people that the mind is Buddha.' The National Teacher said, 'What kind of talk is that?' After a long silence, he asked again, 'Is there anything else?' Daji replied, 'He also says that neither mind nor Buddha, and sometimes he says not mind, not mind, not thing.' The National Teacher said, 'That's a little better.' Daji asked, 'I wonder what it's like here with you, Venerable?' The National Teacher said, 'Three dots are like flowing water, curved like a sickle cutting rice.'
Zen Master Zizai addressed the assembly, saying, 'The mind is Buddha is a sentence of seeking illness when there is no illness; neither mind nor Buddha is a sentence of seeking medicine when there is no illness.' A monk asked, 'What is a sentence that treats both the illness and the medicine?' Zizai said, 'It has been passed down from ancient times below Mount Funiu.' The Zen Master especially liked to seek out the traces of former sages to find joy. Places like the sutra translation site of the Tripiṭaka Master (referring to monks who translated Buddhist scriptures) of the Later Wei Dynasty at Dragon Gate Mountain, the place where Zen Master Chou of Wangwu Mountain resolved the tiger fight, and the Tiger Spring of Dharma Master Fan of Mount Song, he traveled to all of them, but without attachment. During the Yuanhe period, he lived on Mount Funiu in Luoyang and became close friends with Zen Master Tianran, writing the 'Three Wounds Ode,' which was beautiful in both its language and meaning. Later, he sent his disciples to select the most beautiful scenery in Jiangnan to spend his old age there. When he was about to return to Duchang Monastery in Jiangzhou, he was detained by the monks and laypeople of Ye County. In the early years of Changqing, he passed away at Kaiyuan Monastery of the Sui Dynasty at the age of eighty-one.
The One-Bowl Monk, historical records do not detail his name and origin. He once composed the 'One-Bowl Song' to sing the Dao and advise the world, so the world used this name to refer to him.
In the early years of the QianDe period of the Pseudo-Shu, there was Lady Gao, the wife of Military Commissioner Chen, and a granddaughter of Tang Dynasty Chancellor Pian. She insisted on not...
殺戒。餘二十年。后因其子娶婦會親。不得已而殺焉。未旬浹。高氏暴終。信宿而穌曰。初被黑衣使者。攝至岐府城隍廟。廟神則峨冠大袖。對金甲武士。坐堂上。使者引高進。武士言語紛紜。讓高破戒。且扼腕罵曰。吾護戒神將也。以汝能持戒。吾二十年。不遑寢食。以守衛汝。豈期頓虧本志耶業報自然。今日之事。吾不能為汝地矣。城隍忽問高。汝別修何善。庶幾其可以自贖。高疇昔常誦上生經。至是懵莫記憶。方恐懼間。遽曰。誦得三傷頌一缽歌遂誦如文。二神人擎拳立聽。顏色漸怡。及卒章。皆出涕淚云。
唐南印
姓張氏。出家受具。遊學深得曹溪之旨。然無以為證。凈眾寺會師曰。落機之錦。濯以增妍。衘燭之龍。行而破暗。印獨以為然。乃由江陵入蜀。庵于蜀江之南壖以勖眾。而寺宇崇成。額名寶應。貞元初司空高崇文既平鐂。辟易額為元和聖壽。長慶初入滅。塔葬其寺中。弟子義俯嗣。
唐惠涉
會稽謝氏子。晉大傅安裔孫。大曆初。于金陵莊嚴寺。遇牛頭山忠禪師。語合許入室。悉傾法蘊。逮忠謝世。踵武化風。如是迄五十年。長慶二年終。壽八十二。門弟子惟宴等。建塔寺之西北。勒銘紀德。
唐無業
姓杜氏。商州上洛人。母李氏聞空中有聲曰。寄居得
【現代漢語翻譯】 現代漢語譯本 殺戒。高某持戒二十年。後來因為兒子娶媳婦宴請親友，不得已破了殺戒。不到二十天，高某突然去世。過了一夜又醒來說：『起初是被黑衣使者帶到岐府城隍廟。城隍廟的神，頭戴高帽身穿寬袖，面對著金甲武士，坐在大堂上。使者帶著高某上前，武士們紛紛指責，責備高某破戒，並且扼腕嘆息罵道：「我是護戒神將。因為你能持戒，我二十年來，不敢安睡吃飯，來守護你。哪裡想到你竟然違背了最初的志向！業報是自然規律，今天的事情，我不能為你開脫了。」城隍忽然問高某：「你還修了什麼善事，或許可以用來贖罪？」高某往常經常誦《上生經》，到這時卻懵然不能記憶。正在恐懼的時候，忽然說：「誦得《三傷頌》和《一缽歌》。」於是背誦如原文。兩位神人拱手站立聽著，臉色漸漸緩和。等到背誦完最後一章，都流下眼淚說。』
唐朝南印（Nan Yin），姓張，出家受戒，遊學深入曹溪（Cao Xi）的宗旨。然而沒有可以作為證明的東西。凈眾寺（Jing Zhong Temple）會師說：『落機的錦緞，用水洗滌會更加美麗；含著蠟燭的龍，行走會打破黑暗。』南印獨自認為說得對。於是從江陵（Jiang Ling）進入四川，在蜀江南邊筑庵來勉勵大眾。寺廟建成，題名為寶應（Bao Ying）。貞元（Zhenyuan）初年，司空高崇文平定西川，改額為元和聖壽（Yuan He Sheng Shou）。長慶（Changqing）初年圓寂，塔葬在寺中。弟子義俯（Yi Fu）繼承。
唐朝惠涉（Hui She），會稽（Kuaiji）謝氏之子，晉朝太傅謝安（Xie An）的後代。大曆（Dali）初年，在金陵（Jinling）莊嚴寺（Zhuangyan Temple）遇到牛頭山（Niutou Mountain）忠禪師（Zhong Chanshi），談話投機被允許進入內室，全部傳授了佛法。等到忠禪師去世，繼承他的事業來教化世人。這樣過了五十年，長慶二年去世，享年八十二歲。門下弟子惟宴（Wei Yan）等，在寺廟的西北方建造塔，刻碑來記載他的功德。
唐朝無業（Wu Ye），姓杜，商州上洛（Shangluo in Shang Prefecture）人。母親李氏聽到空中有聲音說：『寄居得。』
【English Translation】 English version The Precept Against Killing. Gao had upheld the precept for twenty years. Later, due to his son's wedding feast, he was compelled to break it. In less than twenty days, Gao suddenly passed away. After a night, he revived and said: 'Initially, I was taken by black-clad messengers to the City God Temple of Qi Prefecture. The City God, wearing a tall hat and wide sleeves, faced armored warriors and sat in the hall. The messengers brought Gao forward, and the warriors argued vehemently, rebuking Gao for breaking the precept, and wringing their wrists, they cursed: "I am a guardian deity of the precepts. Because you could uphold the precepts, I have not dared to sleep or eat in peace for twenty years, guarding you. Who would have thought you would betray your original aspiration! The retribution of karma is natural, and I cannot intercede for you in today's matter." The City God suddenly asked Gao: "What other good deeds have you cultivated, that might be used to redeem yourself?" Gao used to recite the Upper Birth Sutra, but at this moment, he was blank and could not remember. In his fear, he suddenly said: "I can recite the Three Wounds Ode and the One Bowl Song." So he recited it as written. The two deities stood with folded hands, listening, their expressions gradually softening. When he finished reciting the final chapter, they both shed tears and said.'
Nan Yin (Southern Seal) of the Tang Dynasty, surnamed Zhang, became a monk and received the full precepts, traveling and studying deeply into the principles of Cao Xi (Sixth Patriarch's Monastery). However, he had nothing to prove it. A gathering of monks at Jing Zhong Temple (Pure Assembly Temple) said: 'Brocade from the loom, washing it makes it more beautiful; a dragon holding a candle, walking breaks the darkness.' Nan Yin alone thought it was right. So he entered Sichuan from Jiang Ling (Jiangling), building a hermitage south of the Shu River to encourage the masses. The temple was completed and named Bao Ying (Precious Response). In the early Zhenyuan (Prosperity Beginning) era, Sikong Gao Chongwen pacified Xichuan, changing the name to Yuan He Sheng Shou (Yuan He Holy Longevity). He passed away in the early Changqing (Eternal Celebration) era and was buried in a pagoda in the temple. His disciple Yi Fu (Righteous Support) succeeded him.
Hui She (Kindness Involve) of the Tang Dynasty, son of the Xie family of Kuaiji (Kuaiji), descendant of the Grand Tutor Xie An (Xie An) of the Jin Dynasty. In the early Dali (Great Calendar) era, he met Zen Master Zhong (Loyalty) of Niutou Mountain (Ox-Head Mountain) at Zhuangyan Temple (Solemn Temple) in Jinling (Nanjing). Their conversation was congenial, and he was allowed to enter the inner chamber, receiving all the Dharma teachings. When Zen Master Zhong passed away, he continued his work of teaching and transforming the world. After fifty years, he passed away in the second year of Changqing (Eternal Celebration), at the age of eighty-two. His disciples, including Wei Yan (Only Banquet), built a pagoda in the northwest of the temple, erecting a stele to record his merits.
Wu Ye (No Karma) of the Tang Dynasty, surnamed Du, from Shangluo (Upper Luo) in Shang Prefecture. His mother, Li, heard a voice in the air saying: 'Lodging obtained.'
否。已而娠。及娩異光充室。童年不戲弄。行必直視。坐必跏跗。見者知其為法器。九歲即依郡之開元寺。志本禪師。習誦金剛法華維摩思益華嚴等經。年十二乃剃落。閱講席。曉寤越流輩。滿年受具于襄州幽律師。明年夏。乃為眾闡四分律疏。兼演涅槃。自爾紬譯經律。冬夏無所倦。俄聞大寂以最上乘。唱化洪州。因往瞻禮。業軀幹素頎碩。大寂見而笑曰。巍巍佛堂。奈何無佛。業於是跪而言曰。三乘十二分教。嘗窮其說。至於宗門即心是佛。實所不了。大寂曰。只此不了底心。即是。別更無物。蓋不了是迷。了之是悟。迷則眾生。悟則是佛。佛固不離眾生。離眾生別無佛。亦如以手作拳。而拳即是手。業由是頓悟。悲喜交集。泣曰。本謂佛道曠劫方成。始知今日親見法身實相。一切具足。法從心生但有名字。無有實者。大寂曰。如是如是。業既受記莂。尋詣曹溪。禮祖塔。遍游廬岳天臺及諸名山聖蹟。自洛抵雍止西明寺。眾欲舉充兩街大德。非其志也。時則相國李抱真。以節鎮上黨。慕賢嗜善。未嘗有倦色。堅以幣請。業顧語其門人曰。吾本以避京國浩攘。而來於此今又重煩迎接。可憐哉乃復遁于綿上之抱腹山。又讀大藏於清涼山之金閣寺。凡八歷寒暑。俄振錫西河。寓眾香寺。州牧董叔纏。迎徙開元寺。從容戒
【現代漢語翻譯】 不。不久之後，他懷孕了。等到分娩時，奇異的光芒充滿了整個房間。童年時，他不嬉戲玩鬧，走路必定目光端正，坐著必定結跏趺坐。見到他的人都知道他是佛法的器皿。九歲時，他就依附於郡里的開元寺，跟隨志本禪師學習背誦《金剛經》、《法華經》、《維摩經》、《思益經》、《華嚴經》等經典。十二歲時才剃度出家。閱讀講解經書，他的覺悟超越了同輩。成年後，在襄州幽律師處受具足戒。第二年夏天，他就為大眾闡釋《四分律疏》，兼講《涅槃經》。從此以後，他勤奮地翻譯經律，冬夏都不懈怠。不久，他聽說大寂禪師以最上乘的佛法在洪州弘揚教化，於是前去瞻仰禮拜。因為他身材高大魁梧，大寂禪師見到后笑著說：『多麼高大的佛堂啊，可惜裡面沒有佛。』道一於是跪下說：『三乘十二分教，我曾經窮盡其說，至於宗門所說的『即心是佛』，實在是不明白。』大寂禪師說：『就是這個不明白的心，就是佛。除此之外，再沒有別的東西。不明白就是迷惑，明白就是覺悟。迷惑就是眾生，覺悟就是佛。佛本來就不離開眾生，離開眾生就沒有佛。也就像用手握成拳頭，而拳頭就是手。』道一因此頓悟，悲喜交加，哭著說：『我本來以為成佛之道要經歷漫長的劫數才能成就，現在才知道今天親眼見到了法身實相，一切都具足了。法從心生，但只有名字，沒有實體。』大寂禪師說：『是這樣的，是這樣的。』道一接受了大寂禪師的印可，隨即前往曹溪，禮拜六祖慧能的塔，遍游廬山、天臺山以及各處名山聖蹟。從洛陽到達雍州，住在西明寺。寺里的僧眾想要推舉他擔任兩街的大德，但他不願接受。當時，相國李抱真以節度使的身份鎮守上黨，仰慕賢才，愛好善事，從不厭倦，堅持用重金聘請他。道一回頭對他的門人說：『我本來是爲了躲避京城的喧囂擾攘才來到這裡，現在又要麻煩迎接，真是可憐啊！』於是又隱遁到綿山的抱腹山。又在清涼山的金閣寺閱讀大藏經，總共經歷了八個寒暑。不久，他拄著錫杖來到西河，住在眾香寺。州牧董叔纏迎接他遷居到開元寺，從容地傳授戒律。
【English Translation】 No. Soon after, she became pregnant. When she gave birth, an extraordinary light filled the room. As a child, he did not play games, his gaze was always direct when walking, and he always sat in the lotus position. Those who saw him knew he was a vessel of the Dharma. At the age of nine, he went to Kaiyuan Temple in the prefecture, where he followed Chan Master Zhiben to study and recite the Diamond Sutra, Lotus Sutra, Vimalakirti Sutra, Siyi Sutra, Avatamsaka Sutra, and other scriptures. He was tonsured at the age of twelve. Reading and lecturing on the scriptures, his awakening surpassed his peers. Upon reaching adulthood, he received the full precepts from Vinaya Master You in Xiangzhou. The following summer, he expounded on the Commentary on the Four-Part Vinaya for the assembly, and also lectured on the Nirvana Sutra. From then on, he diligently translated scriptures and Vinaya, tireless in both winter and summer. Soon, he heard that Great Master Daji (Mazu Daoyi) was propagating the highest vehicle of Buddhism in Hongzhou, so he went to pay homage. Because of his tall and sturdy physique, Great Master Daji saw him and smiled, saying, 'What a magnificent Buddha hall, but alas, there is no Buddha inside.' Daoyi then knelt down and said, 'I have exhausted the explanations of the Three Vehicles and Twelve Divisions of the Teachings, but as for the 'Mind is Buddha' of the Chan school, I truly do not understand.' Great Master Daji said, 'This very mind that does not understand is the Buddha. There is nothing else besides it. Not understanding is delusion, understanding is enlightenment. Delusion is sentient beings, enlightenment is the Buddha. The Buddha is inherently inseparable from sentient beings; apart from sentient beings, there is no Buddha. It is like making a fist with your hand, and the fist is the hand.' Daoyi thus had a sudden awakening, filled with both sorrow and joy, and wept, saying, 'I originally thought that the path to Buddhahood required countless eons to achieve, but now I know that today I have personally seen the true form of the Dharmakaya, and everything is complete. The Dharma arises from the mind, but it only has a name, without substance.' Great Master Daji said, 'So it is, so it is.' Having received the prediction from Great Master Daji, Daoyi then went to Caoxi to pay homage to the Sixth Patriarch Huineng's stupa, and traveled extensively to Mount Lu, Mount Tiantai, and various famous mountains and sacred sites. From Luoyang, he arrived in Yongzhou and stayed at Ximing Temple. The monks in the temple wanted to recommend him to be a great virtuous one in the two streets, but he was unwilling to accept. At that time, Chancellor Li Baozhen, as the military governor, was stationed in Shangdang, admiring talent and loving good deeds, never tiring of it, and insisted on inviting him with generous gifts. Daoyi turned to his disciples and said, 'I originally came here to escape the noise and disturbance of the capital, but now I am troubled by being welcomed again, how pitiful!' So he again went into seclusion in Baofu Mountain in Mian County. He also read the Tripitaka at the Jin'ge Temple on Mount Qingliang, for a total of eight years. Soon, he traveled west with his staff to the West River and stayed at Zhongxiang Temple. The prefect of the state, Dong Shuchan, welcomed him to move to Kaiyuan Temple, where he calmly transmitted the precepts.
弟子曰。吾自至此。不復有它志。豈吾緣法在爾耶。遂領徒說法。垂二十年。化旺並汾間。憲宗皇帝御宇之十四年。璽書起之。辭疾不行。明年加虔降旨。又固以疾辭。穆宗即位。尤渴瞻禮。命兩街僧錄靈準喻旨。準曰師絕塵物表。秕糠世務。因其理也。然法委國王。請師熟慮。業笑曰。貧道何德。累紆聖眷。行矣。第恐道途不同耳。於是剃髮澡浴。至中夜。告弟子惠愔等曰。見聞覺知。性同太虛。不生不滅。本自空寂。迷者不了。即為境惑。一為境惑。流轉不窮。汝等當知。心性非因造作。猶如金剛不可破壞。一切諸法。如影如響。無有寔者。故經云。唯有一事實。餘二則非真。常了一切空。無一物當情。是諸佛同用心處。汝等勤而行之。遂寂。壽六十三。臘四十二。長慶三年十二月二十一日。葬之寺庭。謚大達國師塔號澄源。
唐天然
不知何許人。先以冠帶見石頭遷禪師于南嶽。執㸑三年。始遂落髮。復得戒于岳寺之希律師。即造江西大寂法會。大寂甚奇之。俄居天臺華頂三年。尋詣徑山。禮國一。元和中。登龍門香山。善伏牛禪師。嘗客惠林寺。時天大寒。因取木佛像燒之。以自燠。或譏其撥無因果。曰吾欲以茶毗舍利爾。曰木頭安從得舍利。然笑曰。若是則可更取幾尊來焚。
元和三年
【現代漢語翻譯】 現代漢語譯本： 弟子說：『我自從來到這裡，就不再有其他的想法。難道我與這裡的佛法有緣分嗎？』於是帶領弟子們說法，將近二十年，教化興盛于并州和汾州一帶。憲宗皇帝在位的第十四年，下詔書召見他，他以生病為理由推辭不去。第二年，憲宗皇帝更加虔誠，再次下旨，他又堅決地以生病為理由推辭。穆宗即位后，尤其渴望瞻仰他的風采，命令兩街僧錄靈準傳達旨意。靈準說：『大師超脫於世俗之外，把世俗事務看作是秕糠一樣。這是他的本性。然而佛法委託於國王，請大師仔細考慮。』他笑著說：『貧道有什麼德行，多次受到皇上的恩寵。去吧，只是恐怕道路不同罷了。』於是剃髮洗浴，到了半夜，告訴弟子惠愔等人說：『見聞覺知，其本性與太虛空一樣，不生不滅，本來就是空寂的。迷惑的人不明白這個道理，就會被外境所迷惑。一旦被外境所迷惑，就會流轉不休。你們應當知道，心性不是因為造作而產生的，就像金剛一樣不可破壞。一切諸法，就像影子和回聲一樣，沒有真實的存在。所以經書上說：『唯一真實的事實，其餘兩種都不是真實的。』經常了達一切皆空，沒有一物可以執著。這是諸佛共同用心的地方。你們要勤奮地去修行。』說完就圓寂了，享年六十三歲，僧臘四十二年。長慶三年十二月二十一日，安葬在寺廟的庭院裡，謚號為大達國師，塔號為澄源。
唐天然
不知道是哪裡人。起初以俗人的身份拜見南嶽的石頭遷禪師。負責燒火三年，才得以剃度出家。又在南嶽寺的希律師那裡受戒。之後前往江西大寂的法會。大寂對他非常器重。不久居住在天臺山華頂三年。之後前往徑山，拜見國一禪師。元和年間，登上龍門香山。善伏牛禪師曾經寄住在惠林寺。當時天氣非常寒冷，於是拿木頭的佛像燒火取暖。有人譏諷他否定因果報應。他說：『我想用火化來求舍利。』那人說：『木頭哪裡能得到舍利？』他笑著說：『如果是這樣，那麼可以再拿幾尊來燒。』
元和三年
【English Translation】 English version: The disciple said, 'Since I came here, I have had no other aspirations. Is it my karmic connection with the Dharma here?' Thereupon, he led his disciples in expounding the Dharma for nearly twenty years, flourishing the teachings in the areas of Bing and Fen. In the fourteenth year of Emperor Xianzong's reign, an imperial decree summoned him, but he declined due to illness. The following year, Emperor Xianzong, with increased sincerity, issued another decree, but he firmly declined again, citing illness. When Emperor Muzong ascended the throne, he especially yearned to pay homage to him, and ordered the Sanglu (僧錄, monastic registrar) Lingzhun of both streets to convey the imperial will. Lingzhun said, 'The master transcends worldly affairs, regarding them as mere chaff. This is his nature. However, the Dharma is entrusted to the king, so please consider it carefully.' He smiled and said, 'What virtue do I, a humble monk, possess to repeatedly receive imperial favor? I shall go, but I fear the paths may differ.' Thereupon, he shaved his head and bathed, and at midnight, he told his disciples Huiyin and others, 'Seeing, hearing, perceiving, and knowing, their nature is the same as the great void, neither arising nor ceasing, originally empty and still. Those who are deluded do not understand this, and are thus惑 (huò, confused) by external境 (jìng, realms). Once惑 by external realms, they endlessly transmigrate. You should know that the nature of the mind is not created, like vajra (金剛, diamond) it cannot be destroyed. All dharmas are like shadows and echoes, without any reality. Therefore, the sutra says, 'There is only one real fact, the other two are not true.' Constantly realize that everything is empty, and there is nothing to cling to. This is where all Buddhas use their minds in the same way. You should diligently practice it.' Then he entered寂 (jì, stillness, passed away), at the age of sixty-three, with forty-two years of monastic life. On the twenty-first day of the twelfth month of the third year of Changqing, he was buried in the temple courtyard, and was posthumously honored as Greatly Attained National Teacher, with the pagoda name Chengyuan (澄源).
Tang Tianran (唐天然)
It is not known where he was from. Initially, he met Zen Master Shitou Qian (石頭遷禪師) of Nanyue as a layman. He was in charge of the stove for three years before he was allowed to be tonsured. He then received the precepts from Vinaya Master Xi (希律師) at Nanyue Temple. He then went to the Dharma assembly of Daji (大寂) in Jiangxi. Daji thought highly of him. Soon after, he lived on Huading Peak (華頂) of Tiantai Mountain (天臺山) for three years. Then he went to Jingshan (徑山) to pay respects to Guoyi (國一). During the Yuanhe (元和) period, he ascended Dragon Gate Fragrant Mountain (龍門香山). Zen Master Shanfu Niu (善伏牛禪師) once stayed at Huilin Temple (惠林寺). At that time, the weather was very cold, so he took a wooden Buddha statue and burned it to keep warm. Someone ridiculed him for denying cause and effect. He said, 'I want to cremate it to seek舍利 (shèlì, relics).' The person said, 'How can舍利 be obtained from wood?' Tianran laughed and said, 'If that's the case, then I can take a few more statues to burn.'
Yuanhe (元和) year three
。游洛陽晨。出橫臥天津橋上。會留守鄭公騶從過之。呵不為動。公使問何人。然徐仰視而應曰。無事僧。公異之。乃奉束帛襲衣。月給米麵。自是歸信者益眾。十五年春。乃結庵南陽之丹霞山。以便林泉之樂。一日謁忠國師。先問侍者。國師在否。者云。在即在。只是不見客。然云。太深遠生。者云。佛眼亦覷不見。然云。龍生龍子。鳳生鳳兒。國師睡起。者以告國師乃打十棒趁出。然聞之云。不謬為一國之師。明日卻往禮拜。見國師。便展坐具。國師云。不用不用。然退步。國師云。如是如是。然卻進前。國師云。不是不是。然繞國師一匝便出。國師云。去聖時遙。人多懈怠。三十年後。覓此漢也難得。
然訪龐居士見女子靈照。取菜次。然云居士在否。女子放下菜籃。斂手立。然又云居士在否。女子提菜籃去。然上堂阿你渾家。切須保護一靈之物。不是你造作名貌得。更說什麼薦與不薦。阿你自看。善巧方便。不從外得。善巧是文殊。方便是普賢。你更擬趁逐甚麼物。如今學者。紛紛擾擾。皆是參禪問道。我此間。無道可修。無法可證。若識得釋迦只者凡夫。是阿你須自看取。莫一盲引眾盲。相將入火坑。夜裡暗雙陸。賽采若為生。無事珍重。長慶四年六月。趣門人備湯沐曰。吾有遠役。竟戴笠䇿杖躡履
【現代漢語翻譯】 現代漢語譯本： 遊歷洛陽的早晨，（丹霞天然）出來橫躺在天津橋上。恰逢留守鄭公的隨從經過這裡，呵斥他卻不為所動。鄭公讓人問他是何人，（丹霞天然）才慢慢抬頭看著他們回答說：『無事僧。』鄭公覺得他很特別，於是贈送他一束絲帛和一套衣服，每月供給米麵。從此以後，歸信他的人越來越多。貞元十五年春天，（丹霞天然）便在南陽的丹霞山結廬而居，以享受山林泉石的樂趣。有一天，（丹霞天然）去拜訪忠國師（一位德高望重的禪師），先問侍者：『國師在嗎？』侍者說：『在就是在，只是不見客。』（丹霞天然）說：『太深遠了。』侍者說：『佛眼也看不見。』（丹霞天然）說：『龍生龍子，鳳生鳳兒。』國師睡醒后，侍者把這件事告訴了國師，國師就打了侍者十棒，把他趕了出去。（丹霞天然）聽了這件事後說：『不愧為一國之師。』第二天，（丹霞天然）卻去禮拜國師，便展開坐具。國師說：『不用不用。』（丹霞天然）退後幾步，國師說：『如是如是。』（丹霞天然）卻又上前，國師說：『不是不是。』（丹霞天然）繞著國師轉了一圈便離開了。國師說：『去聖之時已經很久遠了，人們大多懈怠。三十年後，再尋找此人就很難找到了。』 （丹霞天然）拜訪龐居士（一位在家修行的佛教徒），見到他的女兒靈照（龐居士的女兒）正在擇菜。丹霞天然問：『居士在嗎？』女子放下菜籃，收手站立。丹霞天然又問：『居士在嗎？』女子提著菜籃走了。（丹霞天然）上堂說法：『你們這些人，一定要保護好自己那一點靈性。這不是你們造作名相就能得到的，更說什麼推薦與不推薦。你們自己看。善巧方便，不是從外面得來的。善巧是文殊（文殊菩薩，代表智慧），方便是普賢（普賢菩薩，代表行動）。你們還打算追逐什麼東西？如今的學人，紛紛擾擾，都是參禪問道。我這裡，無道可修，無法可證。如果認識到釋迦（釋迦牟尼佛）只是個凡夫，是你們必須自己看清楚的。不要一個瞎子領著一群瞎子，一起掉進火坑。夜裡玩暗雙陸，賭輸贏又有什麼用？沒事了，珍重。』長慶四年六月，（丹霞天然）讓門人準備熱水洗浴，說：『我要出遠門了。』最終戴著斗笠，拄著枴杖，穿著鞋子離去。
【English Translation】 English version: One morning, while traveling in Luoyang, Danxia Tianran (a Chan Buddhist monk) came out and lay horizontally on the Tianjin Bridge. It happened that the entourage of Zheng Gong, the regional military commissioner, passed by and scolded him, but he remained unmoved. Zheng Gong sent someone to ask who he was, and then Danxia Tianran slowly looked up and replied: 'A monk with nothing to do.' Zheng Gong found him extraordinary, so he presented him with a bundle of silk and a set of clothes, and provided him with rice and flour every month. From then on, more and more people came to believe in him. In the spring of the fifteenth year of the Zhenyuan era, Danxia Tianran built a hermitage on Mount Danxia in Nanyang to enjoy the pleasures of the forests and springs. One day, Danxia Tianran went to visit National Teacher Zhong (a highly respected Chan master), first asking the attendant: 'Is the National Teacher in?' The attendant said: 'He is in, but he doesn't receive guests.' Danxia Tianran said: 'Too profound and distant.' The attendant said: 'Even the Buddha's eye cannot see him.' Danxia Tianran said: 'Dragons beget dragon sons, phoenixes beget phoenix daughters.' After the National Teacher woke up, the attendant told him about this, and the National Teacher struck the attendant ten times and drove him out. Danxia Tianran, upon hearing this, said: 'Worthy of being a national teacher.' The next day, Danxia Tianran went to pay respects to the National Teacher, and spread out his sitting mat. The National Teacher said: 'No need, no need.' Danxia Tianran stepped back, and the National Teacher said: 'Thus it is, thus it is.' Danxia Tianran then stepped forward, and the National Teacher said: 'Not so, not so.' Danxia Tianran walked around the National Teacher once and then left. The National Teacher said: 'It has been a long time since the time of the sages, and people are mostly lazy. After thirty years, it will be difficult to find this man again.' Danxia Tianran visited Layman Pang (a Buddhist practitioner who remained in secular life) and saw his daughter Lingzhao (Layman Pang's daughter) sorting vegetables. Danxia Tianran asked: 'Is the Layman in?' The woman put down the vegetable basket, folded her hands, and stood still. Danxia Tianran asked again: 'Is the Layman in?' The woman picked up the vegetable basket and left. Danxia Tianran ascended the platform and said: 'All of you, be sure to protect that one spark of spirit within you. This is not something you can obtain by creating names and appearances, let alone talking about recommending or not recommending. Look for yourselves. Skillful means and expedient devices do not come from outside. Skillful means are Manjusri (Manjusri Bodhisattva, representing wisdom), and expedient devices are Samantabhadra (Samantabhadra Bodhisattva, representing practice). What else do you intend to chase after? Nowadays, students are in turmoil, all engaging in Chan meditation and asking about the Way. Here, there is no Way to cultivate, no Dharma to realize. If you recognize that Shakyamuni (Shakyamuni Buddha) was just an ordinary person, you must see this for yourselves. Do not let a blind man lead a crowd of blind men, leading each other into a pit of fire. Playing dark Shuanglu at night, what is the use of gambling for victory? Nothing more, take care.' In June of the fourth year of the Changqing era, Danxia Tianran asked his disciples to prepare hot water for bathing, saying: 'I am going on a long journey.' Finally, wearing a bamboo hat, leaning on a staff, and wearing shoes, he departed.
。垂一足。未及地而逝。壽八十六。膳部員外郎鎦軻撰碑文。謚智通塔號妙覺。
唐如會
韶州始興人。大曆八年。謁國一于徑山後見大寂於是道德進。而名譽起矣。時叢林謂之折床會以其勤于坐禪。而床為之折也。未幾出世。說法長沙之東寺。蓋俗所謂夾山者。四方玄侶輻輳。大寂之風益振。相國崔公群以𧮂得罪憲宗南遷。為觀察使。見會問曰。師於此事。自何而得。答曰見性得。會時方病眼。公因譏之曰。既去見性。其奈眼何。答曰性非眼見。病者非眼。公稽首謝之。仰山來參。會曰已相見了。更不用上來。仰曰。恁么相見莫不當否。會便閉卻方丈門。仰歸舉似溈山。溈云寂子是什麼心行。仰云若不恁么。爭識得佗。長慶癸卯終於寺。壽八十。建塔寺之城南。及李公翱之廉問也。凡墳塔之近城者。命悉毀以全形勝。然獨留會所葬塔。且曰庶幾以別賢愚。謚傳明塔號永際。鎦膳部軻著文勤銘。
唐道樹
唐州聞氏子。年近不惑。始獲禮州之明月山大光院沙門惠文。而剃落焉。既受具。觀方問道。無所不歷。晚於洛得北秀宗指。即入壽之三峰山。結茅以居。而學者麇至。有野人每來。輒能化作佛仙菩薩羅漢之形。或放神光。或呈異響。如是十年。后忽寂然。樹因告眾曰。野人以許多伎倆。務
【現代漢語翻譯】 現代漢語譯本：他垂下一隻腳，還沒來得及落地就圓寂了，享年八十六歲。膳部員外郎鎦軻撰寫了碑文，謚號為智通，塔號為妙覺。
唐朝的如會禪師
是韶州始興人。在大曆八年，他拜見了徑山的國一禪師，之後又拜見了大寂禪師，因此道德日益精進，名聲也隨之鵲起。當時叢林中稱他為『折床會』，因為他勤于坐禪，以至於把床都坐折了。不久之後，他開始弘法，在長沙的東寺說法，也就是世俗所說的夾山。四方的學佛之人像車輻一樣聚集而來，大寂禪師的禪風更加興盛。相國崔群因為得罪了憲宗而被貶到南方，擔任觀察使。他見到如會禪師，問道：『禪師您對於這件事，是從哪裡得到的？』如會禪師回答說：『見性而得。』當時如會禪師正患眼疾，崔群就譏諷他說：『既然是見性，那眼睛怎麼辦呢？』如會禪師回答說：『性不是用眼睛看的，生病的是眼睛，不是性。』崔群聽后稽首謝罪。仰山禪師前來參拜，如會禪師說：『已經相見了，更不用上來了。』仰山禪師說：『這樣相見莫不是不恰當嗎？』如會禪師隨即關閉了方丈的門。仰山禪師回去后把這件事告訴了溈山禪師，溈山禪師問：『寂子（如會禪師）是什麼樣的心行？』仰山禪師說：『如果不是這樣，怎麼能認識他呢？』長慶禪師在癸卯年于寺中圓寂，享年八十歲。人們在寺的城南為他建造了塔。等到李翱擔任廉訪使的時候，凡是墳墓和塔靠近城墻的，都被命令拆毀以保持城市的景觀，唯獨留下了如會禪師的塔，並且說『或許可以用此來區分賢愚。』謚號為傳明，塔號為永際。鎦膳部軻撰寫了文章和銘文。
唐朝的道樹禪師
是唐州聞氏的兒子。將近不惑之年，才開始在禮州的明月山大光院拜沙門惠文為師，剃度出家。受具足戒后，四處參訪問道，無所不歷。晚年在洛陽得到了北宗禪的宗旨，於是進入壽州的三峰山，結茅而居，前來學習的人很多。有一個野人經常來，總是能夠化作佛、仙、菩薩、羅漢的形象，或者放出神光，或者呈現奇異的聲響，像這樣持續了十年。後來忽然不再出現。道樹禪師於是告訴大家說：『野人以這麼多的伎倆，務
【English Translation】 English version: He lowered one foot, and before it could touch the ground, he passed away, at the age of eighty-six. Liu Ke, a member of the Ministry of Provisions, wrote the inscription for the stele. His posthumous title was Zhitong (Wisdom Penetration), and the pagoda was named Miaojue (Wonderful Enlightenment).
Tang Dynasty's Ruhui
Was a native of Shixing in Shaozhou. In the eighth year of the Dali era (773 AD), he visited Guoyi of Jingshan and later met Daji (Mazu Daoyi), thus his morality advanced and his reputation arose. At that time, the monastic community called him 'Bed-Breaking Hui' because he was diligent in sitting meditation, so much so that the bed broke. Before long, he began to propagate the Dharma, preaching at the East Temple in Changsha, which is what the common people call Jiashan. Buddhist practitioners from all directions gathered like spokes on a wheel, and the style of Daji flourished even more. The Chancellor Cui Qun, having offended Emperor Xianzong, was demoted to the south and served as an investigating commissioner. Upon seeing Ruhui, he asked, 'From where did you obtain this matter, Master?' Ruhui replied, 'From seeing the nature.' At that time, Ruhui was suffering from an eye ailment, so Cui Qun mocked him, saying, 'Since you see the nature, what about your eyes?' Ruhui replied, 'The nature is not seen with the eyes; it is the eyes that are sick, not the nature.' Cui Qun bowed his head and apologized. Yangshan came to pay respects, and Ruhui said, 'We have already met, there is no need to come up.' Yangshan said, 'Is such a meeting not inappropriate?' Ruhui then closed the door of his abbot's chamber. Yangshan returned and told Weishan about this. Weishan asked, 'What is the mind and conduct of Jizi (Ruhui)?' Yangshan said, 'If it were not like this, how could one recognize him?' Changqing passed away at the temple in the year Guimao, at the age of eighty. A pagoda was built for him south of the temple city. When Li Ao served as the investigating commissioner, all tombs and pagodas near the city walls were ordered to be demolished to preserve the city's scenery, but Ruhui's pagoda was the only one left, and it was said, 'Perhaps this can be used to distinguish the wise from the foolish.' His posthumous title was Chuanming (Transmitting Light), and the pagoda was named Yongji (Eternal Boundary). Liu, a member of the Ministry of Provisions, wrote the article and inscription.
Tang Dynasty's Daoshu
Was a son of the Wen family of Tangzhou. Nearing the age of forty, he began to study with the Shramana Huiwen of the Daguang Temple on Mount Mingyue in Lizhou, and was tonsured. After receiving the full precepts, he traveled everywhere to inquire about the Way, experiencing all things. Later in Luoyang, he obtained the principles of the Northern School of Chan, and then entered the Sanfeng Mountain in Shouzhou, where he built a hut to live in, and many students came to learn. A wild man often came and was always able to transform into the forms of Buddhas, Immortals, Bodhisattvas, and Arhats, or emit divine light, or present strange sounds. This continued for ten years. Later, he suddenly disappeared. Daoshu then told everyone, 'The wild man, with so many tricks, is determined to'
欲眩惑。只消老僧不見不聞。伊伎倆有盡而吾不見不聞無盡。寶曆初示疾而終。壽九十二。明年正月。塔葬其全身焉。
唐太毓
生金陵范氏。年才一紀。即事牛頭山慧忠禪師出家。往雍京安國寺受具。戒。未幾謁太寂禪師于洪府。而獲法印焉。元和十三年。止毗陵之義興芙蓉山。感動悅隨。戶屨盈萬。居士龐蘊。三到其地。一日行食與居士。居士接食次。毓云生心受施。凈名早呵。去此一機。居士還甘否。居士云。當時善現。豈不作家。毓云。非關它事。居士云食到口邊。被它敚卻。毓便下食。居士云。不消一句。居士又問。馬大師著實為人處。還分付吾師否。毓云某甲尚未見它。作么知它著實處。士云只者見知。也無討處。毓云居士也不得一向言說。士云。一向言說。師又失宗。若作兩向三向。師還開得口否。毓云。直是開口不得。可謂實也。居士撫掌而出。相國崔公群出鎮宣城。以禪定請居之。寶曆元年至禪定。明年歸齊雲山。九月示滅于山院。享年八十。僧臘五十八。十月塔葬院庭。大和二年。相國韋處厚以事聞上。詔謚大寶禪師。塔號楞伽。越州刺史陸亙撰碑文。
唐道行
姓楊。桂陽人。南嶽般舟道場出家。遊學鐘陵默有證入。得自在三昧。俄就澧陽西南山中。營小室以居。布
【現代漢語翻譯】 現代漢語譯本：想要迷惑我，我這老和尚只要不見不聞就行了。他們的伎倆有窮盡的時候，而我的不見不聞卻是無窮無盡的。寶曆初年，示現疾病而圓寂，享年九十二歲。第二年正月，建塔安葬了他的全身。
唐太毓（Tang Taiyu）：
生於金陵范氏。年僅十一歲，就在牛頭山慧忠禪師處出家。前往雍京安國寺受具足戒。不久，在洪府拜謁太寂禪師，並獲得了心法印可。元和十三年，駐錫毗陵的義興芙蓉山，感動了無數人前來追隨，門庭若市。居士龐蘊（Pang Yun），曾三次到訪此地。一天，太毓禪師給龐蘊居士送齋飯，居士接過飯時，太毓禪師說：『生心受施，凈名（Vimalakirti，維摩詰）早就呵斥過了。去掉這一機鋒，居士還覺得甘甜嗎？』居士說：『當時善現（Subhuti，須菩提）難道不是個行家嗎？』太毓禪師說：『不關其他事。』居士說：『飯都到了嘴邊，卻被它奪走了。』太毓禪師便放下飯。居士說：『不消一句。』居士又問：『馬大師（Mazu Daoyi，馬祖道一）著實為人處，是否分付給吾師了？』太毓禪師說：『我尚未見過他，怎麼知道他著實處？』居士說：『僅僅這個見知，也無從尋覓。』太毓禪師說：『居士也不要一味地說。』居士說：『一味地說，師父又失去了宗旨。如果作兩向三向，師父還能開口嗎？』太毓禪師說：『真是開口不得，可謂實在。』居士拍手而出。相國崔公群出鎮宣城，以禪定為名，請太毓禪師居住在那裡。寶曆元年到達禪定。第二年返回齊雲山。九月在山院示寂，享年八十歲，僧臘五十八年。十月，在院庭建塔安葬。大和二年，相國韋處厚將此事上報朝廷，皇帝下詔謚號為大寶禪師，塔號楞伽。越州刺史陸亙撰寫了碑文。
唐道行（Tang Daoxing）：
姓楊，桂陽人。在南嶽般舟道場出家。遊學鐘陵，默默地有所證悟，獲得了自在三昧（Samadhi）。之後就在澧陽西南山中，建造小室居住，用粗布...
【English Translation】 English version: If they want to delude me, all this old monk needs to do is not see and not hear. Their tricks have an end, but my not seeing and not hearing are endless. In the early years of Baoli, he showed signs of illness and passed away, at the age of ninety-two. In the first month of the following year, a pagoda was built to bury his entire body.
Tang Taiyu:
Born into the Fan family of Jinling. At the young age of eleven, he became a monk under Zen Master Huizhong of Niutou Mountain. He went to Anguo Temple in Yongjing to receive the full precepts. Soon after, he visited Zen Master Taiji in Hongfu and received the Dharma seal. In the thirteenth year of Yuanhe, he stayed at Furong Mountain in Yixing, Piling, moving countless people to follow him, and his gate was crowded. Layman Pang Yun visited the place three times. One day, Zen Master Taiyu was delivering food to Layman Pang Yun. As the layman received the food, Zen Master Taiyu said, 'To receive with a mind of giving, Vimalakirti (凈名) long ago rebuked it. Removing this critical point, does the layman still find it sweet?' The layman said, 'Wasn't Subhuti (善現) an expert at that time?' Zen Master Taiyu said, 'It's not about other matters.' The layman said, 'The food is at the mouth, but it has been snatched away.' Zen Master Taiyu then put down the food. The layman said, 'Not a single word is needed.' The layman then asked, 'Has Master Ma (Mazu Daoyi, 馬祖道一) truly entrusted the way he treats people to our teacher?' Zen Master Taiyu said, 'I have not yet seen him, how would I know his true way?' The layman said, 'Even this seeing and knowing cannot be sought.' Zen Master Taiyu said, 'The layman should not speak in one direction.' The layman said, 'If speaking in one direction, the master loses the principle. If speaking in two or three directions, can the master still open his mouth?' Zen Master Taiyu said, 'Truly, one cannot open one's mouth, it can be said to be real.' The layman clapped his hands and left. Prime Minister Cui Gongqun was stationed in Xuancheng and invited Zen Master Taiyu to reside there in the name of Chan meditation. He arrived at Chanding in the first year of Baoli. The following year, he returned to Qiyun Mountain. In September, he passed away at the mountain monastery, at the age of eighty, with fifty-eight years as a monk. In October, a pagoda was built in the monastery courtyard for burial. In the second year of Dahe, Prime Minister Wei Chuhou reported this matter to the court, and the emperor issued an edict bestowing the posthumous title of Great Treasure Zen Master, and the pagoda was named Lengjia. Lu Xuan, the governor of Yuezhou, wrote the inscription for the stele.
Tang Daoxing:
Surname Yang, a native of Guiyang. He became a monk at the Nanyue Pradhanasura (般舟) practice center. He traveled and studied in Zhongling, silently attaining enlightenment and gaining the Samadhi (三昧) of freedom. Then he went to the southwest mountains of Liyang, built a small room to live in, and used coarse cloth...
衲蒲鞋。或坐或寐。無所滯虎豹雜處床榻間未幾。忽有輦材橐費。愿大構繕以施者。其棟宇之盛。未旬浹已備。既辭去。問其名氏爵里於人。而卒無知者。然後意其為神助云。頃又太守以郡治之開元寺。固召居之。即告終。元和十五年。壽六十九。
唐曇藏
未詳姓氏鄉里。而於大寂之傳。尤得旨要。復見石頭。加陶淬。貞元二年。居衡岳。棲止峰之絕頂。晚年苦足疾。固徙山下之西園中。世稱西園伽藍云。參禮之徒。亞大寂。太和元年。終於所居。壽七十。藏性姿樂易。與物無傷忤。嘗夜行遇鉅蟒。數文張口向之。若將吞噬者。侍者掖藏趨避。藏不肯曰。死可逃耶。彼以毒來。我以慈受。毒無自性。慈亦無緣。冤親平等。生死一揆。法性空故。蟒竟俯首徐去。又嘗有偷入其室。藏語之曰。諸君之來。第此中無物耳。有則但拈去。終無靳也。群偷遽驚散。
唐惟儼
姓寒氏。晉之縉縣人。童齔俊敏。年十七。從南康湖陽西山慧照禪師落髮。大曆八年。依衡岳寺希操律師。受具戒。未幾謁石頭遷禪師。證心法。一日儼坐次。石頭問曰。汝在者里作么。儼云。一切不為。頭曰。恁么即閑坐也。儼曰。若閑坐即為也。頭曰。汝道不為。且不為個什麼。儼曰。千聖亦不識。頭以偈贊曰。從來共住不知
【現代漢語翻譯】 現代漢語譯本： 身穿破舊的蒲草鞋，或坐或臥，隨遇而安。與虎豹同處一室，也毫不畏懼。不久，忽然有人運來大量木材和費用，表示願意大規模地建造房屋來供養他。房屋建造得非常壯麗，不到二十天就完工了。建成后，那人就告辭離開了。人們詢問他的姓名和住址，卻始終沒有人知道。於是人們認為這是神靈的幫助。後來，太守邀請他到郡里開元寺居住，但他不久就圓寂了，時間是元和十五年，享年六十九歲。 唐曇藏（Tang Tanzang）： 不清楚他的姓氏和籍貫，但他對大寂（Daji，即馬祖道一禪師）的教義，領悟得尤其深刻。後來又拜見石頭（Shitou，即石頭希遷禪師），進一步得到錘鍊。貞元二年，居住在衡岳（Hengyue，即南嶽衡山）。住在棲止峰的頂峰。晚年因為腿腳不好，就搬到山下的西園中居住。世人稱之為西園伽藍。前來參拜學習的人，可以與大寂的門徒相比。太和元年，在所居住的地方圓寂，享年七十歲。曇藏的性格開朗隨和，與萬物沒有衝突。曾經在夜晚行走時，遇到一條巨大的蟒蛇，張開大口對著他，好像要吞噬他一樣。侍從想要扶著曇藏躲避，曇藏不肯，說：『死是可以逃避的嗎？它用毒來，我用慈悲來接受。毒沒有自性，慈悲也沒有緣由。冤親平等，生死一體。法性本空。』蟒蛇最終低下頭，慢慢地離開了。又曾經有小偷進入他的房間，曇藏對他們說：『各位來這裡，只是這裡沒有什麼東西罷了。如果有，你們就拿走吧，我絕不會吝嗇。』小偷們非常驚恐，立刻逃散了。 唐惟儼（Tang Weiyan）： 姓寒，是晉朝縉縣人。從小就聰明敏捷。十七歲時，跟隨南康湖陽西山慧照禪師出家。大曆八年，依靠衡岳寺的希操律師，受具足戒。不久，拜見石頭遷禪師，證悟了心法。有一天，惟儼在打坐，石頭問他：『你在這裡做什麼？』惟儼說：『一切都不做。』石頭說：『這樣就是閑坐了。』惟儼說：『如果閑坐，那就是做了。』石頭說：『你說不做，那麼到底不做什麼？』惟儼說：『千聖（Qiansheng，指眾多的聖人）也不認識。』石頭用偈語讚歎他說：『從來共住不知（Conglai gongzhu buzhi，指一直在一起卻不認識）。』
【English Translation】 English version: Wearing tattered straw sandals, he would either sit or sleep, content with his circumstances. He lived among tigers and leopards without fear. Before long, someone suddenly brought a large amount of timber and funds, expressing a desire to build a grand residence for him. The construction was magnificent, completed in less than twenty days. After completion, the person bid farewell and left. People inquired about his name and address, but no one ever knew. Thus, people believed it was divine assistance. Later, the prefect invited him to reside at Kaiyuan Temple in the prefecture, but he soon passed away in the fifteenth year of Yuanhe, at the age of sixty-nine. Tang Tanzang: His surname and origin are unknown, but he had a particularly profound understanding of the teachings of Daji (Mazu Daoyi). Later, he visited Shitou (Shitou Xiqian) and received further refinement. In the second year of Zhenyuan, he resided in Hengyue (Mount Heng). He lived on the summit of Qizhi Peak. In his later years, due to leg problems, he moved to the West Garden at the foot of the mountain. The world called it the West Garden Sangharama. Those who came to visit and learn could be compared to the disciples of Daji. In the first year of Taihe, he passed away in his residence at the age of seventy. Tanzang's nature was cheerful and easygoing, and he had no conflicts with anything. Once, while walking at night, he encountered a huge python, which opened its mouth towards him as if to devour him. The attendant wanted to help Tanzang avoid it, but Tanzang refused, saying, 'Can death be avoided? It comes with poison, and I accept it with compassion. Poison has no inherent nature, and compassion has no cause. Enemies and relatives are equal, and life and death are one. The Dharma-nature is empty.' The python eventually lowered its head and slowly left. Once, thieves broke into his room, and Tanzang said to them, 'Gentlemen, you come here, but there is nothing here. If there is anything, just take it, and I will not be stingy.' The thieves were terrified and immediately scattered. Tang Weiyan: His surname was Han, and he was from Jinxian in Jin. He was intelligent and quick-witted from childhood. At the age of seventeen, he became a monk under Zen Master Huizhao of Xishan Huyang in Nankang. In the eighth year of Dali, he relied on the Vinaya Master Xicao of Hengyue Temple and received the full precepts. Soon after, he visited Zen Master Shitou Qian and realized the mind-dharma. One day, Weiyan was sitting in meditation, and Shitou asked him, 'What are you doing here?' Weiyan said, 'I am doing nothing.' Shitou said, 'Then you are sitting idly.' Weiyan said, 'If I am sitting idly, then I am doing something.' Shitou said, 'You say you are doing nothing, then what exactly are you not doing?' Weiyan said, 'Even the Qiansheng (the many sages) do not know.' Shitou praised him with a verse, saying, 'Conglai gongzhu buzhi (Always living together, yet not knowing).'
名。任運相將只么行。自古上賢猶不識。造次凡流豈可名。頭嘗垂語曰。言語動用勿交涉。儼云。不言語動用。亦勿交涉。頭云。者里針劄不入。儼云。者里如石上栽花。頭深肯之。住后看經次。柏巖云。和尚休猱人得也。儼卷卻經云。日頭早晚。柏云。正當午。儼之。猶有者個文彩在。柏云。某甲無亦無。儼云。汝太煞聰明。柏云。某甲只恁么。和尚尊意如何。儼曰。我跛跛挈挈。百丑千拙。且么過。有僧再參。儼問曰。阿誰。僧曰常坥。儼呵曰。前也是常坦。后也是常坦。一日院主。請儼上堂。大眾才集。儼良久便歸方丈。閉門。院主逐后曰。和尚許某甲上堂。為什麼卻歸方丈。儼曰。經有經師。論有論師。律有律師。又爭怪將老僧。
儼問。云巖作什麼。巖曰擔屎。儼曰。那個聻。巖曰在。儼曰。汝來來去去為誰。巖曰。替它東西。儼曰。何不教伊並行。巖曰。還曾檐么。儼坐次。有僧問。兀兀地思量個什麼。儼曰。思量個不思量底。問曰。不思量底。如何思量。儼曰。非思量。僧問。學人擬歸鄉時如何。儼曰。汝父母遍身紅爛。臥在荊棘林中。汝歸何所。僧曰。恁么即不歸去也。儼曰。汝卻須歸去。汝若歸鄉。我示汝個休糧方。僧曰。便請。儼曰。二時過堂。不將咬著一粒米。僧問。學人有疑請師決。
儼曰。待上堂時。與阇黎決。至晚上堂。眾集定。儼曰。今日請決疑上座。在什麼處。其僧出衆。儼下禪床。把住云。大眾者僧有疑。便托開歸方丈。僧問。祖師未到此土。此土還有祖師意否。儼曰有。僧曰。既有祖師意。又來作什麼。儼曰。只為有所以來。儼看經次。僧問和尚尋常。不許人看經。為什麼卻自看。儼曰。我只圖遮眼。僧曰。某甲還效和尚得么。儼曰。若是汝看。牛皮也須穿透。
朗州刺史李翱躬入山謁儼。儼執經卷不顧。侍者屢言。太守在此。儼終不顧。翱性褊急。怒曰。見面不如聞名。儼徐呼太守。何得貴耳而賤目。翱因謝之。問曰。如何是道。儼指上下曰。會么。翱曰。不會。儼曰。云在天水在瓶。翱述偈曰。練得身形似鶴形。千株松下兩函經。我來問道無餘說云。在青天水在瓶。翱又問。如何是戒定慧。儼曰。貧道者里無此閑傢俱。翱良久。儼曰太守欲得保任此事。直須向高高山頂立。深深海底行。閨閤中物捨不得。便成滲漏。一夕登絕頂。時雨新霽。天色澄瑩。仰見云披月出。光彩迸射。因而大笑。澧陽遠在九十里外。而居人之聞其聲者。如近發東西家。於是互相推問。始知其遠自藥山也。太和八年二月。忽大呼云。法堂倒法堂倒。眾皆持物柱撐之。儼舉手曰。汝不會意。乃寂。壽八
【現代漢語翻譯】 現代漢語譯本 儼（Yǎn）說：『等我上堂說法時，與你解決疑問。』到了晚上上堂說法時，大眾聚集完畢。儼說：『今天請問解決疑問的上座在哪裡？』那位僧人從人群中走出。儼走下禪床，抓住他說：『大眾者僧人有疑問，便推開我回方丈。』僧人問：『祖師（Zǔshī，Patriarch）未到此土（cǐtǔ，this land）時，此土還有祖師意（Zǔshī yì，Patriarch's intention）嗎？』儼說：『有。』僧人說：『既然有祖師意，又來做什麼？』儼說：『只因爲有，所以才來。』儼在看經書時，僧人問：『和尚（héshang，monk）平常不許人看經書，為什麼自己卻看？』儼說：『我只是爲了遮擋眼睛。』僧人說：『我能像和尚一樣嗎？』儼說：『如果是你看，牛皮也必須穿透。』
朗州（Lǎngzhōu）刺史（cìshǐ，Prefect）李翱（Lǐ Ao）親自入山拜謁儼。儼拿著經卷不看他。侍者多次說：『太守（tàishǒu，Prefect）在這裡。』儼始終不理睬。李翱性情急躁，生氣地說：『見面不如聞名。』儼慢慢地叫道：『太守，怎麼能貴耳朵而輕視眼睛呢？』李翱因此向他道歉，問道：『什麼是道（Dào，the Way）？』儼指著上下說：『明白嗎？』李翱說：『不明白。』儼說：『云在天上，水在瓶中。』李翱作偈（jì，verse）說：『練得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』李翱又問：『什麼是戒（jiè，precepts）、定（dìng，concentration）、慧（huì，wisdom）？』儼說：『貧道（píndào，I, used by monks）這裡沒有這些閑置的傢俱。』李翱沉默了很久。儼說：『太守想要保任這件事，必須在高高的山頂上站立，在深深的海底行走。閨房中的東西捨不得，就會造成滲漏。』一天晚上登上絕頂，當時雨後初晴，天空澄澈明亮，抬頭看見雲彩散開，月亮出來，光彩四射，因而大笑。澧陽（Lǐyáng）遠在九十里外，而當地居民聽到他的笑聲，就像在附近的鄰居家一樣。於是互相詢問，才知道是從藥山（Yàoshān）傳來的。太和（Tài hé）八年二月，忽然大喊道：『法堂（fǎtáng，Dharma Hall）倒了，法堂倒了。』眾人拿著東西支撐它。儼舉起手說：『你們不明白我的意思。』於是圓寂（yuánjì，passed away）。享年八十歲。
【English Translation】 English version Yǎn said, 'I will resolve your doubts when I ascend the Dharma Hall.' When he ascended the Dharma Hall in the evening, the assembly gathered. Yǎn said, 'Where is the senior monk who asked to resolve doubts today?' That monk came out from the assembly. Yǎn descended from the Zen platform, grabbed him, and said, 'The assembly of monks has doubts, so they push me away and return to the abbot's room.' The monk asked, 'Before the Patriarch (Zǔshī) arrived in this land (cǐtǔ), did this land already have the Patriarch's intention (Zǔshī yì)?' Yǎn said, 'Yes.' The monk said, 'Since there was already the Patriarch's intention, why did he come?' Yǎn said, 'Just because there is, that's why he came.' When Yǎn was reading the scriptures, the monk asked, 'Venerable (héshang) usually doesn't allow people to read the scriptures, why do you read them yourself?' Yǎn said, 'I'm just using them to cover my eyes.' The monk said, 'Can I imitate Venerable?' Yǎn said, 'If you were to read them, even cowhide would have to be pierced through.'
The Prefect (cìshǐ) of Lǎngzhōu, Lǐ Ao, personally went up the mountain to visit Yǎn. Yǎn held the scriptures and didn't look at him. The attendant repeatedly said, 'The Prefect (tàishǒu) is here.' Yǎn still didn't pay attention. Lǐ Ao, being impatient, angrily said, 'Meeting him is not as good as hearing about him.' Yǎn slowly called out, 'Prefect, how can you value your ears and despise your eyes?' Lǐ Ao then apologized to him and asked, 'What is the Way (Dào)?' Yǎn pointed up and down and said, 'Do you understand?' Lǐ Ao said, 'I don't understand.' Yǎn said, 'The clouds are in the sky, the water is in the bottle.' Lǐ Ao composed a verse (jì) saying, 'Having cultivated the body into the shape of a crane, two cases of scriptures under a thousand pine trees. I came to ask about the Way, there is nothing else to say, the clouds are in the blue sky, the water is in the bottle.' Lǐ Ao then asked, 'What are precepts (jiè), concentration (dìng), and wisdom (huì)?' Yǎn said, 'This poor monk (píndào) doesn't have these idle furnishings here.' Lǐ Ao was silent for a long time. Yǎn said, 'Prefect, if you want to guarantee this matter, you must stand on the high mountain peak and walk in the deep seabed. If you can't let go of the things in the boudoir, it will cause leakage.' One night, he ascended to the summit. At that time, the rain had just cleared, the sky was clear and bright, and looking up, he saw the clouds parting and the moon coming out, with brilliant light radiating everywhere, and he laughed loudly. Lǐyáng was ninety miles away, and the local residents heard his laughter as if it were in the neighboring house. So they asked each other and realized that it came from Yàoshān. In the second month of the eighth year of Tài hé, he suddenly shouted, 'The Dharma Hall (fǎtáng) is falling, the Dharma Hall is falling.' The crowd held things to support it. Yǎn raised his hand and said, 'You don't understand my meaning.' Then he passed away (yuánjì). He lived to be eighty years old.
十有四。臘六十建塔于院之東隅。曰化城。謚弘道。
唐寧賁
姓李氏。其先隴西人。今占籍于亳之蒙城縣。賁生不待教。而心合菩提。既見馬祖于洪。祖即以大乘法器許之。俾落髮受戒。入室為弟子。久之辭往天臺。至越之呂后山。愛其險僻曰。是非諸佛應真住處耶。何必天臺。於是結茅而止。未幾村豪里宿。睹貌生善。聞言起敬。醍醐一味。有疾皆瘳。加以寇攘靜謐。獷鷙擾馴。茲誠所謂佛德力也。先是所居隘陋。兼無殿堂。方議經營。而輸材售巧。工傭檀信畢集。而遽落成。大和二年六月七日。或聞道場內。有鞞鼓絲竹聲。夜二鼓。泊然而化。壽七十五。臘四十一。五年九月。弟子舉輿以茶毗之。塔舍利于道場之巽山。稿遺教也。
唐崇信
史不言其姓。生渚宮之賣餅家。而適與天皇寺鄰。時悟禪師方為寺住持。信以弱齡。日挾餅笥入市。必先饋悟。悟每食畢。輒留其一。以遺信。信念曰。餅固我所遺者。而返以遺我。豈別有指哉。嘗間問焉。悟曰。是汝持來。復汝何咎。信聞而有省。即求出家。悟因而攝受之曰。汝昔名崇福。今信吾言。宜名崇信。由是躬操井臼。以事悟。
一日問悟曰。某甲自來不蒙和尚指示心要。悟曰。若是心要。吾未嘗不指示汝。信曰。何處指示。悟曰
【現代漢語翻譯】 現代漢語譯本： 十之四，臘月六十，在寺院的東邊角落建造佛塔，命名為『化城』，謚號為『弘道』。 唐朝的寧賁，姓李，祖先是隴西人，現在戶籍在亳州的蒙城縣。寧賁天生不用教導，內心就契合菩提。他拜見馬祖道一于洪州，馬祖認為他是大乘佛法的器皿，就讓他剃度受戒，進入內室成為弟子。很久之後，他告辭前往天臺山。到了越州的呂后山，喜愛那裡的險峻偏僻，說：『這裡難道不是諸佛應化真身居住的地方嗎？何必一定要去天臺山呢？』於是就在那裡結茅屋居住。沒過多久，鄉村的富豪和年長者，看到他的容貌就心生善意，聽到他的言語就心生敬意，覺得他的教誨像醍醐一樣純正。有了疾病都能痊癒，加上盜賊平息，兇猛的鳥獸也變得馴服。這實在可以說是佛法的力量啊。先前居住的地方狹窄簡陋，又沒有殿堂。正商議著要建造，就有人送來木材，有人來賣手藝，工匠、施主都聚集而來，很快就建成了。大和二年六月七日，有人聽到道場內有鞞鼓和絲竹的聲音。夜裡二更時分，寧賁安然圓寂，享年七十五歲，僧臘四十一。五年九月，弟子們用抬輿抬著他的遺體進行火化（茶毗），將舍利安放在道場巽位的山上，這是記錄他的遺教。 唐朝的崇信，史書沒有記載他的姓氏，出生在渚宮賣餅的人家，恰好與天皇寺相鄰。當時悟禪師擔任寺院的住持。崇信從小就每天帶著裝餅的竹箱去集市，一定先送給悟禪師。悟禪師每次吃完餅，總是留下一塊給崇信。崇信心想：『餅本來就是我送來的，現在又還給我，難道另有用意嗎？』曾經私下問悟禪師。悟禪師說：『這是你拿來的，還給你有什麼不對？』崇信聽了有所領悟，就請求出家。悟禪師就收留了他，說：『你以前名叫崇福，現在相信我的話，應該叫崇信。』從此以後，崇信親自操作井臼，來侍奉悟禪師。 有一天，崇信問悟禪師說：『弟子我一直沒有得到和尚您指示的心要。』悟禪師說：『如果是心要，我未嘗沒有指示給你。』崇信說：『在哪裡指示的呢？』悟禪師說：
【English Translation】 English version: Fourteenth in the series. In the twelfth month of his sixtieth year, a pagoda was built in the eastern corner of the monastery, named 'Huacheng' (City of Transformation), and he was posthumously honored with the title 'Hongdao' (Vast Way). Ning Ben of the Tang Dynasty, whose surname was Li, was originally from Longxi, but now registered in Mengcheng County of Bozhou. Ning Ben was born with an innate understanding of Bodhi, without needing to be taught. When he met Mazu Daoyi (Master Ma) in Hongzhou, Mazu recognized him as a vessel for the Mahayana Dharma and had him tonsured and ordained, becoming his disciple in the inner chamber. After a long time, he bid farewell to go to Mount Tiantai. Upon arriving at Mount Lvhoushan in Yuezhou, he admired its steep and secluded nature, saying, 'Is this not where the Buddhas and Arhats reside in their manifested bodies? Why must it be Mount Tiantai?' So he built a thatched hut and stayed there. Before long, the wealthy and elders of the village, seeing his appearance, developed goodwill, and hearing his words, developed respect, considering his teachings as pure as ghee. Those with illnesses were healed, and bandits were pacified, with fierce birds and beasts becoming tame. This can truly be said to be the power of the Buddha's virtue. Previously, his residence was narrow and humble, lacking a hall. Just as they were discussing construction, materials were delivered, skilled craftsmen offered their services, and artisans and donors gathered, and it was quickly completed. On the seventh day of the sixth month of the second year of the Dahe era, some heard the sounds of drums and stringed instruments within the monastery. At the second watch of the night, Ning Ben peacefully passed away, at the age of seventy-five, with forty-one years as a monk. In the ninth month of the fifth year, his disciples carried his body in a palanquin for cremation (Jap. dabi), and the sarira (relics) were enshrined on the Xun mountain of the monastery. This is a record of his teachings. Chongxin of the Tang Dynasty, whose surname is not recorded in history, was born into a family selling cakes in Zhugong, and happened to live next to the Tianhuang Temple. At that time, Chan Master Wu was the abbot of the temple. From a young age, Chongxin would carry a bamboo basket of cakes to the market every day, always giving them to Chan Master Wu first. Each time Wu finished eating the cakes, he would always leave one for Chongxin. Chongxin thought, 'The cakes were originally given by me, but now they are returned to me. Could there be another meaning?' He once asked Wu privately. Wu said, 'These were brought by you, what is wrong with returning them to you?' Chongxin heard this and had an awakening, and requested to become a monk. Wu then accepted him, saying, 'Your former name was Chongfu (Venerating Fortune), now that you believe my words, you should be named Chongxin (Venerating Faith).' From then on, Chongxin personally operated the well and mortar, serving Chan Master Wu. One day, Chongxin asked Wu, 'I have never received the essential teaching from you, Master.' Wu said, 'If it is the essential teaching, I have never not shown it to you.' Chongxin said, 'Where did you show it?' Wu said:
。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便合掌。何處不是心要。而須別指示耶。信俯首良久。悟曰。見則便見。擬思即差。信因問曰。如何保任。悟曰。任性逍遙。隨緣放曠。但盡凡情。別無聖解。后居澧陽之龍潭。從尚書李翱請也。僧問。髻中珠誰人得。答曰。不賞玩者。進曰。安著何處。答曰。有處即道來李尚書問。如何是真如般若。答曰。我無真如般若。尚書曰。幸遇和尚。答曰。此猶是分外之言。德山鑒既嗣法。以起其宗故龍潭之宗。至於今不衰。
唐曇晟
生鐘陵建昌之王氏。昉臨蓐。胞衣緇色。若右袒狀。父母。已知其不可累。以世事。小學之歲。遂令依石門剃染。既登具品。即執侍大智海禪師于百丈山。歷二十年。續見藥山儼禪師。一日藥山問。汝除在百丈。更到什麼處來。晟云到廣南來。山云。見說廣州城東門外。有一團石。被州主移。卻是否。晟云。非但州主。合國人移亦不動。山又問。聞汝解弄獅子。是否。晟云是。山云。弄得幾齣。晟云六出。山云。我亦弄得。晟云。和尚弄得幾齣。山云。弄得一出。晟云。一即六六即一。晟後到溈山。溈山問。承長老在藥山。弄獅子是否。晟云是。溈云。長弄耶。還有置時。晟云。要弄即弄。要置即置。溈云。置時獅子在
【現代漢語翻譯】 現代漢語譯本：你端茶來，我為你接。你拿食物來，我為你接受。你合掌致敬時（和南：佛教徒的敬禮方式），我就合掌迴應。哪裡不是心的要旨呢？還需要另外指示嗎？ 信（指某人）低頭沉思良久，領悟說：『見到了就立刻見到了，稍微思考就錯了。』信於是問道：『如何保持這種狀態呢？』悟（指某人）回答說：『順應本性，自由自在，隨順因緣，放任曠達。只要斷絕世俗的情感，就沒有其他的聖人之解。』後來居住在澧陽的龍潭，應尚書李翱的邀請。 有僧人問：『髮髻中的寶珠（髻中珠：比喻自性）被誰得到了？』回答說：『不賞玩它的人。』僧人追問：『安放在哪裡呢？』回答說：『有地方就說出來。』李尚書問：『什麼是真如般若（真如般若：佛教智慧，指認識事物真實本性的智慧）？』回答說：『我沒有真如般若。』尚書說：『有幸遇到和尚。』回答說：『這還是多餘的話。』德山鑒（德山鑒：人名）既然繼承了龍潭的法脈，併發揚光大，所以龍潭的宗派，直到今天也沒有衰落。
唐曇晟（唐曇晟：人名）
生於鐘陵建昌的王家。臨產時，胎衣是黑色的，好像右袒的樣子（右袒：古代表示降服或喪服的姿勢）。父母已經知道他不會被世俗之事所牽累。在開始學習的年紀，就讓他依石門剃度出家。已經受具足戒后，就在百丈山侍奉大智海禪師。過了二十年，又去拜見藥山儼禪師。一天，藥山問：『你除了在百丈，還去過什麼地方？』曇晟說：『到過廣南。』藥山說：『聽說廣州城東門外，有一塊石頭，被州官移走了，是這樣嗎？』曇晟說：『不只是州官，全國的人來移也移不動。』藥山又問：『聽說你擅長舞獅子，是這樣嗎？』曇晟說是。藥山問：『能舞幾齣？』曇晟說：『六出。』藥山說：『我也能舞。』曇晟問：『和尚能舞幾齣？』藥山說：『能舞一出。』曇晟說：『一即是六，六即是一。』曇晟後來到了溈山，溈山問：『聽說長老在藥山，舞獅子是這樣嗎？』曇晟說是。溈山問：『經常舞嗎？還是有停止的時候？』曇晟說：『要舞就舞，要停止就停止。』溈山問：『停止的時候，獅子在哪裡？』
【English Translation】 English version: 'Bring me tea, and I will receive it for you. Bring me food, and I will accept it for you. When you perform the 'he nan' (和南: a Buddhist greeting) gesture, I will respond with joined palms. Where is not the essence of mind? Why is there a need for separate instruction?' Xin (信: a person's name) lowered his head and pondered for a long time, then realized and said, 'Upon seeing, one sees immediately; to contemplate is to err.' Xin then asked, 'How does one maintain this state?' Wu (悟: a person's name) replied, 'Let nature take its course, be free and unfettered, follow conditions as they arise, and be unrestrained. Simply exhaust worldly emotions, and there is no other saintly understanding.' Later, he resided at Longtan in Liyang, at the invitation of Minister Li Ao. A monk asked, 'Who obtains the jewel in the topknot (髻中珠: metaphor for self-nature)?' The answer was, 'One who does not admire or play with it.' The monk pressed, 'Where is it placed?' The answer was, 'If there is a place, then speak of it.' Minister Li Ao asked, 'What is True Suchness Prajna (真如般若: Buddhist wisdom, referring to the wisdom of recognizing the true nature of things)?' The answer was, 'I have no True Suchness Prajna.' The minister said, 'I am fortunate to meet the venerable monk.' The answer was, 'These are still superfluous words.' Since Deshan Jian (德山鑒: a person's name) inherited the Dharma lineage of Longtan and promoted it, the Longtan school has not declined to this day.
Tang Tansheng (唐曇晟: a person's name)
Was born into the Wang family of Jianchang in Zhongling. At the time of delivery, the amniotic sac was black, resembling a bared right shoulder (右袒: an ancient gesture indicating surrender or mourning). His parents already knew that he would not be burdened by worldly affairs. At the age of elementary learning, they had him tonsured and ordained at Shimen. After receiving full ordination, he served Zen Master Dazhihai at Mount Baizhang. After twenty years, he then visited Zen Master Yaoshan Yan. One day, Yaoshan asked, 'Besides being at Baizhang, where else have you been?' Tansheng said, 'I have been to Guangnan.' Yaoshan said, 'I heard that outside the east gate of Guangzhou city, there was a rock that was moved by the governor. Is this so?' Tansheng said, 'Not only the governor, but even if the entire country tried to move it, it would not budge.' Yaoshan then asked, 'I heard that you are skilled at lion dancing. Is this so?' Tansheng said yes. Yaoshan asked, 'How many acts can you perform?' Tansheng said, 'Six acts.' Yaoshan said, 'I can also perform it.' Tansheng asked, 'How many acts can the venerable monk perform?' Yaoshan said, 'One act.' Tansheng said, 'One is six, and six is one.' Tansheng later went to Mount Wei, and Weishan asked, 'I heard that the elder was at Yaoshan, performing lion dances. Is this so?' Tansheng said yes. Weishan asked, 'Do you perform it often, or is there a time to stop?' Tansheng said, 'When I want to perform, I perform; when I want to stop, I stop.' Weishan asked, 'When you stop, where is the lion?'
什麼處。晟云。置也置也。僧問從上諸聖。什麼處去。晟良久云。作么作么。又問。暫時不在。如同死人。如何。晟云。好埋卻。晟煎茶次。道吾問。煎茶與阿誰。晟云。有一人要。吾曰。何不教伊自煎。晟云。幸有某甲在。晟住云巖后。一日諸眾曰。有個人家兒子。問著無有道不得底。洞山云。它家屋裡有多少典籍。晟云。一字也無。洞云。爭得恁么多知。晟云。日夜不曾眠。道吾問。大悲千手眼如何。晟云。如無燈時。把得枕子。作么生。吾云。我會也我會也。晟云。作么生會。吾云。通身是眼。晟一日掃地次。溈山云。太區區生。晟云。須知有不區區者。溈云。恁么即有第二月也。晟豎起掃帚云。是第幾月。溈低頭去。晟問僧。什麼處來。僧云。石上語話來。晟云。石還點頭否。僧無對。晟代云。和尚未問時。卻點頭。洞山乞眼睛。晟云。汝底與阿誰去也。洞云。良價無。晟云。有汝向什麼處著。洞無語。晟云。乞眼睛底是眼否。洞云。非眼。晟咄之。大和三年。己酉十月二十七日。示滅。謚無相。塔號凈勝云。
唐甄公
姓魯氏。江陵人。世為儒生。七歲誦詩能通大義。益壯與計偕。三上禮部。僅一中第。而未及釋褐間遇沙門談論空法。乃投福壽寺辨初師。求披剃。始業經論。嘗于洛之昭成寺。
【現代漢語翻譯】 現代漢語譯本： 問：'什麼處？'（指什麼是真理或最終歸宿？）晟（Yún Yán Shèng，云巖晟）說：'置也置也。'（放下，放下。） 有僧人問：'從上諸聖，什麼處去？'（歷代聖賢最終歸宿在哪裡？）晟良久云：'作么作么？'（怎麼了？怎麼了？） 又問：'暫時不在，如同死人，如何？'（如果暫時不在，就像死人一樣，該怎麼辦？）晟云：'好埋卻。'（最好埋掉。） 晟在煎茶時，道吾（Dào Wú，道吾）問：'煎茶與阿誰？'（這茶是為誰煎的？）晟云：'有一人要。'（有一個人需要。）道吾曰：'何不教伊自煎？'（為什麼不教他自己煎？）晟云：'幸有某甲在。'（幸好有我在。） 晟住在云巖寺后，一日對眾僧說：'有個人家兒子，問著無有道不得底。'（有一個人家的孩子，無論問什麼都能回答。）洞山（Dòng Shān，洞山）云：'它家屋裡有多少典籍？'（他家裡有多少典籍？）晟云：'一字也無。'（一個字也沒有。）洞山云：'爭得恁么多知？'（怎麼會知道這麼多？）晟云：'日夜不曾眠。'（日夜不曾睡覺。） 道吾問：'大悲千手眼如何？'（大悲觀音的千手千眼是什麼樣的？）晟云：'如無燈時，把得枕子。'（就像沒有燈的時候，抓住枕頭。）道吾云：'我會也我會也。'（我明白了，我明白了。）晟云：'作么生會？'（怎麼理解的？）道吾云：'通身是眼。'（全身都是眼睛。） 晟一日掃地時，溈山（Wéi Shān，溈山）云：'太區區生。'（太侷限了。）晟云：'須知有不區區者。'（要知道有不侷限的。）溈山云：'恁么即有第二月也。'（這樣就有第二個月亮了。）晟豎起掃帚云：'是第幾月？'（這是第幾個月亮？）溈山低頭去。 晟問僧：'什麼處來？'（從哪裡來？）僧云：'石上語話來。'（從石頭上說話的地方來。）晟云：'石還點頭否？'（石頭還點頭嗎？）僧無對。晟代云：'和尚未問時，卻點頭。'（和尚沒問的時候，卻點頭。） 洞山乞眼睛。晟云：'汝底與阿誰去也？'（你的眼睛給誰了？）洞山云：'良價無。'（良價沒有。）晟云：'有汝向什麼處著？'（有眼睛你放在哪裡？）洞山無語。晟云：'乞眼睛底是眼否？'（乞討眼睛的是眼睛嗎？）洞山云：'非眼。'（不是眼睛。）晟呵斥他。 大和三年，己酉十月二十七日，示寂。謚號無相，塔號凈勝。
唐甄公（Zhēn Gōng，甄公） 姓魯氏，江陵人。世代為儒生。七歲誦詩能通大義。長大后參加科舉考試。三次參加禮部考試，僅一次中第。還未授官時，遇到沙門談論空法。於是投奔福壽寺辨初師，請求剃度。開始學習經論，曾在洛陽的昭成寺。
【English Translation】 English version: Asked: 'What place?' (referring to what is truth or the ultimate destination?) Yún Yán Shèng (晟) said: 'Put it down, put it down.' A monk asked: 'Where do all the sages of the past go?' Shèng paused for a long time and said: 'What to do? What to do?' Another asked: 'Temporarily not present, like a dead person, what then?' Shèng said: 'Best to bury them.' While Shèng was brewing tea, Dào Wú (道吾) asked: 'Brewing tea for whom?' Shèng said: 'For someone who needs it.' Dào Wú said: 'Why not teach him to brew it himself?' Shèng said: 'Fortunately, I am here.' After Shèng resided at Yunyan Monastery, one day he said to the assembly: 'There is a son of a certain family who can answer anything you ask.' Dòng Shān (洞山) said: 'How many scriptures does his family have?' Shèng said: 'Not a single word.' Dòng Shān said: 'How does he know so much?' Shèng said: 'He never sleeps day or night.' Dào Wú asked: 'What is the Thousand Hands and Eyes of Great Compassion like?' Shèng said: 'Like grabbing a pillow when there is no lamp.' Dào Wú said: 'I understand, I understand.' Shèng said: 'How do you understand?' Dào Wú said: 'The whole body is eyes.' One day while Shèng was sweeping the floor, Wéi Shān (溈山) said: 'Too limited.' Shèng said: 'You must know there is something that is not limited.' Wéi Shān said: 'Then there is a second moon.' Shèng raised his broom and said: 'Which moon is this?' Wéi Shān lowered his head and left. Shèng asked a monk: 'Where do you come from?' The monk said: 'From the place where the stones speak.' Shèng said: 'Do the stones nod?' The monk had no reply. Shèng replied for him: 'They nod when the abbot doesn't ask.' Dòng Shān begged for eyes. Shèng said: 'To whom did you give yours?' Dòng Shān said: 'Liáng Jià (良價) has none.' Shèng said: 'If you have eyes, where do you put them?' Dòng Shān was speechless. Shèng said: 'Is the one begging for eyes an eye?' Dòng Shān said: 'Not an eye.' Shèng scolded him. On the 27th day of the tenth month of the year Jǐ Yǒu (己酉), the third year of Dàhé (大和), he passed away. His posthumous title was Wú Xiàng (無相), and his pagoda was named Jìng Shèng (凈勝).
Táng Zhēn Gōng (唐甄公) His surname was Lǔ (魯), and he was from Jiānglíng (江陵). His family were scholars for generations. At the age of seven, he could understand the great meaning of reciting poetry. When he grew up, he participated in the imperial examinations. He only passed the Ministry of Rites examination once out of three attempts. Before he was appointed to an official position, he encountered a monk who discussed the Dharma of emptiness. He then went to Fúshòu Temple (福壽寺) to seek ordination from Master Biàn Chū (辨初). He began to study scriptures and commentaries, and he once stayed at Zhāo Chéng Temple (昭成寺) in Luoyang.
升座闡化。復禮嵩山寂禪師得心要。南遊丹陽茅山。尋掛錫于蘇之楞伽山。參扣者四遠而至。時樂天居易白公。方牧是郡。每接見。必披襟解帶。游神理妙。而深入甄之閫閾。因堅請出山。居流水寺。不樂也。未幾還舊隱。大和三年。示微疾而終壽九十。以其年四月十七日。塔葬焉。
唐靈彖
出蘭陵蕭氏。自梁亡。子孫分適四方。而彖生長長沙。然資稟穎異。剃染后獨嗜禪學。凡諸法會。靡弗參訪。久游青濰。長慶元年。或建寺于百家巖。迎居之。未幾。復振錫江陵太守王潛。以永泰招說法焉。太和三年六月二十三日。終於寺。壽七十五。塔之州北至今存。
又超岸者丹陽人。先依鶴林素禪師。天寶二年。化行撫州。獲印化于大寂云。
唐元觀
姓袁氏。長安人。父為河中府掾。先是兄出家。有道行。見觀愛之。使投興善寺誦經。趨有司試。及格得度。又善律俱沙論。后入禪會。有所證寤。遂止衡山之東臺。以匡導來學。日有神人送供。隨眾寡。未嘗缺乏。一日神忽現形再拜曰。我以二十年送供功德。已遂超度。故來決別。觀因問。其昔日以何業所致。曰我前身嘗為知識。妄受信施。坐為神此地爾。久之觀示寂。春秋七十九。大和四年七月二日。遷於塔。
唐惟則
其
【現代漢語翻譯】 現代漢語譯本： 升座闡揚佛法。又與嵩山寂禪師印證心得要旨。之後南遊至丹陽茅山。后在蘇州楞伽山掛錫（指僧人寄居寺廟）。前來參訪求教的人從四面八方趕來。當時白居易（樂天）任蘇州太守，每次接見寂禪師，必定敞開心懷，解除拘束，神遊于精妙的佛理之中，並且深入探究禪宗的奧妙。因此懇請寂禪師出山，居住在流水寺，寂禪師沒有答應。不久之後，返回原來的隱居之處。大和三年，略微生病而圓寂，享年九十歲。同年四月十七日，入塔安葬。
唐代靈彖禪師
靈彖禪師出自蘭陵蕭氏。自從梁朝滅亡后，蕭氏子孫分散到四方。而靈彖禪師生於長沙。他天資聰穎，剃度出家后，唯獨喜愛禪學。凡是各種佛法集會，沒有不參與參訪的。長期遊歷于青州、濰州一帶。長慶元年，有人在百家巖建造寺廟，迎請他去居住。不久之後，又應江陵太守王潛的邀請，前往永泰寺說法。太和三年六月二十三日，在寺中圓寂，享年七十五歲。他的塔在州北，至今仍然存在。
還有超岸禪師，是丹陽人。先前依止鶴林素禪師。天寶二年，在撫州弘揚佛法，得到大寂禪師的印可。
唐代元觀禪師
元觀禪師姓袁，是長安人。他的父親是河中府的官吏。先前他的哥哥出家，有很高的道行。元觀禪師的父親很喜愛元觀，讓他到興善寺誦經，參加官府的考試，及格后得以出家。他又擅長律宗和俱舍論。後來進入禪宗的法會，有所證悟。於是居住在衡山的東臺，引導前來學習的人。每天都有神人送來供養，隨著人數的多少而變化，從來沒有缺乏過。有一天，神忽然顯現身形，再次拜謝說：『我因為二十年來送供的功德，已經得以超度，所以前來告別。』元觀禪師於是問他，過去是因為什麼業報而導致這樣的結果。神說：『我前身曾經是位知識分子，胡亂接受供養，所以做了這裡的神。』過了很久，元觀禪師圓寂，享年七十九歲。大和四年七月二日，遷入塔中。
唐代惟則禪師
【English Translation】 English version: He ascended the seat to expound and transform. He also confirmed the essential points of the mind with Chan Master Ji of Mount Song. Later, he traveled south to Maoshan Mountain in Danyang. He then resided at Lengjia Mountain in Suzhou. Those who came to consult him arrived from all directions. At that time, Bai Juyi (Letian), the governor of Suzhou, would always open his heart and mind, and immerse himself in the profound principles of Buddhism, deeply exploring the mysteries of Chan Buddhism whenever he met with Chan Master Ji. Therefore, he earnestly requested Chan Master Ji to leave the mountain and reside at Liushui Temple, but Chan Master Ji declined. Not long after, he returned to his original hermitage. In the third year of the Dahe era, he passed away with a slight illness at the age of ninety. On the seventeenth day of the fourth month of the same year, he was entombed in a pagoda.
Tang Dynasty Chan Master Ling Tuan
Chan Master Ling Tuan came from the Xiao family of Lanling. After the fall of the Liang Dynasty, the descendants of the Xiao family dispersed to all directions. Ling Tuan was born in Changsha. He was exceptionally intelligent and, after being ordained, he was particularly fond of Chan Buddhism. He attended all kinds of Dharma assemblies. He traveled extensively in the Qing and Wei regions. In the first year of the Changqing era, someone built a temple at Baijia Cliff and invited him to reside there. Not long after, he was invited by Wang Qian, the prefect of Jiangling, to Yongtai Temple to preach the Dharma. On the twenty-third day of the sixth month of the third year of the Dahe era, he passed away at the temple at the age of seventy-five. His pagoda is located north of the prefecture and still exists today.
There was also Chan Master Chao An, who was from Danyang. He initially followed Chan Master Su of Helin Temple. In the second year of the Tianbao era, he propagated the Dharma in Fuzhou and received the seal of approval from Daji (Great Stillness).
Tang Dynasty Chan Master Yuan Guan
Chan Master Yuan Guan's surname was Yuan, and he was from Chang'an. His father was an official in the Hezhong Prefecture. Previously, his elder brother had become a monk and had great spiritual practice. Yuan Guan's father loved him very much and sent him to Xingshan Temple to recite scriptures, and to take the official examination. After passing the examination, he was ordained. He was also skilled in the Vinaya (discipline) and the Abhidharma-kosa Sastra (Treasury of Knowledge). Later, he entered the Chan assembly and had some enlightenment. Therefore, he resided at the East Terrace of Mount Heng, guiding those who came to learn. Every day, a deity would send offerings, varying according to the number of people, and there was never a shortage. One day, the deity suddenly appeared and bowed twice, saying, 'Because of the merit of sending offerings for twenty years, I have been able to transcend, so I have come to bid farewell.' Chan Master Yuan Guan then asked him what karma had caused this result in the past. The deity said, 'In my previous life, I was a knowledgeable person who recklessly accepted offerings, so I became a deity here.' After a long time, Chan Master Yuan Guan passed away at the age of seventy-nine. On the second day of the seventh month of the fourth year of the Dahe era, he was moved to the pagoda.
Tang Dynasty Chan Master Wei Ze
先京兆長孫氏。祖洌仕鄂州司馬。父利涉因居金陵。則姿性恬憺。力學治儒術。尤嗜佛書。每曰。此誠能盡得吾心之妙。既而出家。從牛頭慧忠。得心法。遂南入天臺佛窟巖居焉。服薜荔。薦落葉。木食澗飲。兀如枯株。神凝而氣化。又詎可以世間情識。窺其際哉。後有樵者見之。轉相告語。於是瓶錫趨傅。卒成叢社。示徒云。一心無物也。萬法無物也。然未嘗無物。斯則天地如影。今古如夢。孰為生死哉。至人以是獨照。能為萬物之主。吾知之矣。汝等知之乎。僧問如何是那羅延箭。答雲中的也。坐四十年。如一日。歲次庚戌。夏六月十有三日。召門人垂教戒。至十又五日。跏趺而逝。是夕也山下之人。聞有聲。若山崩者。且見彩雲貫巖如纈。壽七十八。臘五十八。建龕塔于本院。河南尹韓乂撰文勒碑。則有著述行世。
唐無等
生東京尉氏之李氏。小年侍父官南康。遍游廬山梵剎。而樂居之。遂白其父。愿出家。既剃髮受具戒。即習最上乘法。時大寂禪師。方聚徒龔公山。等負杖造焉。其扣擊之頃挺然。非儕類可擬。后住隋州土門。嘗謁州牧王常侍。而退將出門。王呼之雲和尚。等回顧。王敲柱三下。等作圓相。復三撥之。竟行。元和七年。結茅武昌黃鵠山。日分衛以自給。於是巴蜀荊襄尚玄理者。
【現代漢語翻譯】 現代漢語譯本： 先是京兆長孫氏人。祖父長孫洌曾任鄂州司馬。父親長孫利涉因此居住在金陵。長孫則天性恬靜淡泊，努力學習儒家學問，尤其喜愛佛書。他常說：『這佛書確實能完全領會我的心意之妙。』之後便出家，跟隨牛頭慧忠學習，領悟了心法。於是南下進入天臺山佛窟巖居住。吃薜荔，鋪落葉，以樹木為食，以山澗水為飲，像枯木一樣靜坐。精神凝聚而氣化，又怎麼可以用世俗的情感見識，來窺探他的境界呢？後來有樵夫見到他，互相轉告。於是人們帶著瓶和錫杖前來親近，最終形成了一個僧團。他教導弟子說：『一心之中什麼也沒有。萬法之中什麼也沒有。』然而又不是什麼都沒有。這樣看來天地就像影子，今古就像夢幻，誰又是生死呢？至人因此而獨自明照，能成為萬物的主宰。我已經明白了。你們明白了嗎？』有僧人問：『什麼是那羅延箭（Narayana arrow，佛教護法神的一種兵器）？』他回答說：『中的也。』他坐禪四十年，如同一日。唐憲宗元和庚戌年（公元830年）夏天六月十三日，召集門人垂示教誨，到十五日，結跏趺坐而逝。當晚，山下的人們聽到有聲音，好像山崩一樣，並且看見彩雲貫穿巖石，如同美麗的織錦。享年七十八歲，僧臘五十八年。在原來的寺院建立龕塔安葬。河南尹韓乂撰寫文章刻在石碑上。他還有著作流傳於世。 唐朝的無等禪師，是東京尉氏縣李氏人。小時候跟隨父親在南康做官，遊歷了廬山的各個寺廟，非常喜歡那裡，於是告訴他的父親，希望出家。剃度受具足戒后，就開始學習最上乘的佛法。當時大寂禪師（Dajichanshi，即馬祖道一）正在龔公山聚集徒眾，無等禪師拄著枴杖前去拜訪。他叩擊禪機的敏捷，不是一般人可以相比的。後來住在隋州的土門。曾經拜訪州牧王常侍，退出來將要出門時，王常侍叫住他說：『和尚。』無等禪師回頭。王常侍敲了三下柱子。無等禪師畫了一個圓相，又撥了三次。最終離開了。唐憲宗元和七年（公元812年），在武昌黃鵠山結茅屋居住，每天靠乞食來維持生活。於是巴蜀、荊襄一帶崇尚玄理的人。
【English Translation】 English version: He was originally from the Changsun family of Jingzhao. His grandfather, Changsun Lie, served as the Sima of Ezhou. His father, Changsun Lishe, therefore resided in Jinling. Ze was by nature tranquil and detached, diligently studying Confucianism, and especially fond of Buddhist scriptures. He often said, 'These scriptures truly capture the subtlety of my mind.' Later, he became a monk, following Niutou Huizhong and attaining the mind-dharma. He then went south to reside in the Buddha Cave Rock of Mount Tiantai. He ate bixielv (creeping fig), slept on fallen leaves, ate wood, and drank from mountain streams, sitting as still as a withered tree. His spirit was concentrated and his qi transformed. How could one possibly fathom his state with worldly emotions and knowledge? Later, a woodcutter saw him and spread the word. People then flocked to him with their alms bowls and staffs, eventually forming a monastic community. He taught his disciples, 'In the one mind, there is nothing. In the ten thousand dharmas, there is nothing.' Yet, it is not that there is nothing. In this way, heaven and earth are like shadows, and the past and present are like dreams. Who then is subject to birth and death? The perfected one illuminates alone with this, and can be the master of all things. I know this. Do you know it?' A monk asked, 'What is the Narayana arrow (Narayana arrow, a weapon of Buddhist Dharma protectors)?' He replied, 'It hits the mark.' He sat in meditation for forty years, as if it were a single day. In the year gengxu of the Yuanhe era (830 AD), on the thirteenth day of the sixth month of summer, he summoned his disciples to impart teachings and precepts. On the fifteenth day, he passed away in the lotus position. That night, the people at the foot of the mountain heard a sound like a mountain collapsing, and saw colorful clouds piercing through the rock like brocade. He lived to be seventy-eight years old, with fifty-eight years as a monk. A stupa was built in the original monastery for his remains. Han Yi, the prefect of Henan, wrote an inscription for the stele. He also had writings that were passed down to the world. Zen Master Wudeng of the Tang Dynasty was from the Li family of Weishi County in Dongjing. As a child, he followed his father who was an official in Nankang, and traveled to various temples on Mount Lu, enjoying the place very much. He then told his father that he wished to become a monk. After being tonsured and receiving the full precepts, he began to study the supreme vehicle of Buddhism. At that time, Zen Master Daji (Dajichanshi, namely Mazu Daoyi) was gathering disciples on Mount Gonggong. Zen Master Wudeng went to visit him with his staff. His quickness in understanding Zen principles was unmatched by ordinary people. Later, he lived in Tumen in Suizhou. He once visited Wang Changshi, the prefect of the state. As he was leaving, Wang Changshi called out to him, 'Monk.' Zen Master Wudeng turned around. Wang Changshi knocked on the pillar three times. Zen Master Wudeng drew a circle and then flicked it three times. Finally, he left. In the seventh year of the Yuanhe era (812 AD), he built a thatched hut on Yellow Crane Mountain in Wuchang, and supported himself by begging for food every day. Thus, those in the areas of Ba, Shu, Jing, and Xiang who admired profound principles.
無遠不至。大和元年。屬相國牛公僧孺。出鎮三江。聞等名。命駕至。且慮其蘭若之不𨽻名籍。特為奏請。賜大寂。一日晚參。眾人皆于等前道不審。已而等謂眾曰。適來聲。向什麼處去也。有一僧。豎起指頭。等曰。珍重。明日其僧上參次。等轉身面壁。作呻吟聲而臥。謂其僧曰。老僧兩三日來。不多安樂。大德身邊。有什麼藥。與老僧些少。僧指凈瓶曰。者個凈瓶。什麼處得來等曰。者個是老僧底。大德底在什麼處。僧曰。亦是和尚底。亦是某甲底。四年十月乃示寂。享年八十二。弟子誓通等塔全身。
唐明覺
其先河內猷氏。祖官嶺南。因徙家。為建陽人覺素習儒業。而於玄學。尤所慕尚。宿聞大寂唱禪道于佛跡嶺。遂往。依以出家焉。因即遊歷諸方。遍嘗法味。留徑山數夏。躬樵汲之勞。而無所憚。復禁足杭城之大云寺。頃之庵居太湖青山之巔。會范陽盧公。自中丞出守錢唐。迎居大云。領住持事。元和十五年。避嫌遠囂。遁于天目山檀信趨向。卒成梵宇。長慶四年春旱。至五年二月。猶不雨。野燒四逼。且及院。溪澗盡涸莫可撲滅。其徒惶懅。請它徙。覺曰無遽。吾於此山有緣。已而雷雨驟作。聞者嘆異。大和五年。七月十九日入滅。
唐圓修
閩之潘氏子。蚤年祝髮。即納戒于
【現代漢語翻譯】 現代漢語譯本 無遠不至。（等禪師）名聲遠播，沒有遠方的人不來拜訪的。大和元年，正值宰相牛僧孺（牛僧孺，唐朝宰相）出鎮三江，聽聞（等禪師）的名聲，便命人駕車前往拜訪。而且考慮到（等禪師）所在的蘭若（蘭若，指寺廟）可能沒有在官府登記，特意上奏朝廷，賜名『大寂』。一天晚上，大眾一起晚參，眾人在（等禪師）面前都說『不審』（不審，禪宗用語，意為『不知』）。之後，（等禪師）對大家說：『剛才的聲音，到什麼地方去了呢？』有一位僧人，豎起指頭。（等禪師）說：『珍重』（珍重，禪宗用語，意為『保重』，此處有深意）。第二天，那位僧人上前參拜時，（等禪師）轉身面壁，發出**的聲音，然後躺下，對那位僧人說：『老僧我這兩三天來，不太舒服。大德（大德，對僧人的尊稱）身邊，有什麼藥，給我老僧一點。』僧人指著凈瓶說：『這個凈瓶，從什麼地方得來的？』（等禪師）說：『這個是老僧我的。大德你的在什麼地方？』僧人說：『既是和尚您的，也是我某甲（某甲，古代人自稱的謙詞）的。』（等禪師）在四年十月圓寂，享年八十二歲。弟子誓通等人建塔安葬全身舍利。 唐 明覺 （明覺禪師）先祖是河內猷氏。祖父做官到嶺南，因此遷家到建陽。明覺禪師從小學習儒家經典，尤其愛好玄學。早就聽說大寂禪師在佛跡嶺弘揚禪道，於是前往依止出家。之後便遊歷各地，遍嘗佛法滋味。在徑山住了好幾個夏天，親自從事砍柴打水的勞作，毫不懈怠。又在杭州的大云寺禁足修行。不久之後，在太湖青山之巔的庵中隱居。適逢范陽盧公（盧公，指盧元輔）從中丞的職位調任錢塘太守，便迎請（明覺禪師）到大云寺，主持寺院事務。元和十五年，爲了避嫌遠離喧囂，遁隱到天目山。檀越（檀越，指施主）信徒紛紛前來，最終建成了寺院。長慶四年春天發生旱災，直到五年二月，仍然沒有下雨。山火從四面八方逼近，眼看就要燒到寺院。溪澗全部乾涸，無法用來滅火。他的弟子們非常害怕，請求遷往別處。（明覺禪師）說：『不要著急。我與這座山有緣分。』不久之後，雷雨驟然而至，聽到的人都驚歎稱奇。大和五年七月十九日圓寂。 唐 圓修 （圓修禪師）是閩地潘家的兒子。早年就剃度出家，隨即受戒。
【English Translation】 English version His fame spread far and wide. In the first year of Dahe (era name), when the Chancellor Duke Niu Sengru (Niu Sengru, a chancellor of the Tang Dynasty) was stationed in Sanjiang, he heard of (Zen Master Deng's) reputation and ordered a carriage to visit him. Considering that the Lanruo (Lanruo, referring to a temple) where (Zen Master Deng) resided might not be registered with the government, he specially requested the court to grant it the name 'Daji'. One evening, during the evening assembly, everyone said 'Bushen' (Bushen, a Zen term meaning 'I don't know') before (Zen Master Deng). Afterwards, (Zen Master Deng) said to everyone, 'Where did the sound just now go?' One monk raised his finger. (Zen Master Deng) said, 'Take care' (Take care, a Zen term meaning 'take care', with profound meaning here). The next day, when that monk came forward to pay respects, (Zen Master Deng) turned to face the wall, made a ** sound, and then lay down, saying to that monk, 'This old monk has not been feeling well for the past two or three days. Great Virtue (Great Virtue, a respectful term for monks), do you have any medicine with you that you can give to this old monk?' The monk pointed to the clean bottle and said, 'Where did this clean bottle come from?' (Zen Master Deng) said, 'This is mine, old monk's. Where is yours, Great Virtue?' The monk said, 'It is both yours, Reverend, and mine, Moujia' (Moujia, a humble term for self-reference in ancient times). (Zen Master Deng) passed away in October of the fourth year, at the age of eighty-two. His disciple Shi Tong and others built a pagoda to bury his complete body relics. Tang Mingjue (Zen Master Mingjue)'s ancestors were from the You clan of Henan. His grandfather served as an official in Lingnan, so the family moved to Jianyang. Zen Master Mingjue studied Confucian classics from a young age and especially loved metaphysics. He had long heard that Zen Master Daji was promoting Zen Buddhism at the Footprint Ridge, so he went to rely on him and became a monk. After that, he traveled around and tasted the flavors of Buddhism everywhere. He lived in Jingshan for several summers, personally engaging in the labor of chopping wood and fetching water, without any hesitation. He also practiced retreat at Dayun Temple in Hangzhou. Soon after, he lived in seclusion in a hermitage on the top of Qingshan Mountain in Taihu Lake. It happened that Duke Lu of Fanyang (Duke Lu, referring to Lu Yuanfu) was transferred from the position of Zhongcheng to be the prefect of Qiantang, so he invited (Zen Master Mingjue) to Dayun Temple to preside over the affairs of the temple. In the fifteenth year of Yuanhe, in order to avoid suspicion and stay away from the hustle and bustle, he retreated to Tianmu Mountain. Benefactors (Dan Yue, referring to patrons) and believers came one after another, and finally a temple was built. In the spring of the fourth year of Changqing, there was a drought, and it still did not rain until February of the fifth year. Mountain fires approached from all directions, and it looked like they were about to burn the temple. The streams were all dry and could not be used to put out the fire. His disciples were very afraid and asked to move elsewhere. (Zen Master Mingjue) said, 'Don't worry. I have a connection with this mountain.' Soon after, thunder and rain came suddenly, and those who heard it were amazed. He passed away on July 19th of the fifth year of Dahe. Tang Yuanxiu (Zen Master Yuanxiu) was the son of the Pan family in Min. He was tonsured at an early age and immediately received the precepts.
嵩陽會善寺研窮經論。俄禮大智海禪師于百丈山。遂明心要。居無何。浮杯抵吳越。入秦望山。見松有盤屈可坐者。因跏趺其上。風雨霜露無所避。雖鵲巢其旁相安也。如是閱四十寒暑。世謂鳥窠和尚云。每郡太守至。聞其名。計不可以屈致。必躬造其下見之。元和初裴公常棣尤加敬愛。始治庵其地。請為眾說法。且造招賢伽藍。以待燕息。太和七年。癸丑歲九月二十二日。凝然歸寂。壽九十九。臘八十。葬之石甑山下。南嶽沙門惟貞銘其塔。
唐普愿
姓王氏。鄭州新鄭人。至德二年出家。依密縣大隈山大慧禪師祝髮。大曆十二年。愿且壯矣。尋從嵩山會善寺皓律師。受具戒。律藏教部。靡弗究研。而卒定宗于大寂門下。一日為僧行粥次。馬大師問桶裡是什麼。愿云者老漢。合取口。作恁么語話。自余同參之流無敢徴詰。貞元十一年。掛錫池陽之南泉山。蘘薜以衣。畬牧以食堙谷刊木。以辟所處。毳袍之侶。交進互退。填擁庭宇。
示眾云。道個如如。早是變了也。今時師僧。須向異類中行。歸宗云。雖行畜生行。不得畜生報。愿云。孟八郎。又恁么去也。有時云。文殊普賢昨夜三更。起佛見法見。每人與二十棒。趁出院。趙州雲和尚棒。教誰吃。愿云。具道王老師。過在什麼處。州禮拜而出。
【現代漢語翻譯】 現代漢語譯本 嵩陽會善寺的和尚深入研究經論。後來他前往百丈山拜見大智海禪師，從而明白了心的要旨。不久之後，他乘著木杯漂流到吳越一帶，進入秦望山。他看到一棵松樹有盤旋彎曲可以坐的地方，便在其上結跏趺坐，風雨霜露都不迴避。即使有喜鵲在他旁邊築巢，他也安然相處。像這樣經過了四十個寒暑。世人稱他為鳥窠和尚。每當郡太守到任，聽到他的名聲，考慮到無法用強迫的手段請他來，必定親自到他居住的地方拜見他。元和初年，裴常棣尤其敬重愛戴他，開始在那裡建造菴舍，請他為大眾說法，並且建造招賢伽藍（寺廟），用來供他休息。太和七年，癸丑年九月二十二日，他安詳地圓寂了，享年九十九歲，僧臘八十年。人們將他安葬在石甑山下，南嶽沙門惟貞為他的塔撰寫了銘文。
唐 普愿（Tang Pǔ Yuàn）
俗姓王氏，是鄭州新鄭人。至德二年出家，依止密縣大隈山的大慧禪師剃度。大曆十二年，普愿已經很壯年了，於是跟隨嵩山會善寺的皓律師，受了具足戒。對於律藏教部，沒有不深入研究的。但他最終在大寂（馬祖道一）門下確定了禪宗。有一天，他為僧眾行粥的時候，馬大師（馬祖道一）問：『桶裡是什麼？』普愿說：『這個老漢，閉上你的嘴！說這樣的話！』其餘一同參學的僧人沒有敢質問的。貞元十一年，他在池陽的南泉山掛錫（居住）。用蘘薜（植物）做衣服，靠開墾田地放牧為生，填平山谷砍伐樹木，來開闢居住的地方。穿著毛織袈裟的同伴，互相前進又互相退讓，擠滿了庭院。
（普愿）向大眾開示說：『說一個「如如」（tathata，真如），早就變了。』現在的師僧，必須要在異類中修行。歸宗說：『即使行畜生行，也不會得到畜生報。』普愿說：『孟八郎，又這樣去了。』有時說：『文殊（Manjusri）普賢（Samantabhadra）昨夜三更，生起佛見法見，每人打二十棒，趕出院去。』趙州問：『和尚的棒，教誰吃？』普愿說：『說說看，王老師的過錯在哪裡？』趙州禮拜後走了出去。
【English Translation】 English version The monks of Songyang Huishan Temple deeply studied the scriptures and treatises. Later, he went to Mount Baizhang to pay homage to Zen Master Dazhihai, thereby understanding the essence of the mind. Soon after, he drifted to the Wu-Yue area on a wooden cup and entered Mount Qinwang. He saw a pine tree with a winding and curved place to sit, so he sat in the lotus position on it, avoiding neither wind, rain, frost, nor dew. Even if magpies nested beside him, he lived peacefully with them. He spent forty years like this. People called him the Bird's Nest Monk. Whenever the prefect of the prefecture took office, hearing his reputation, and considering that he could not be forced to come, he would personally visit him at his residence. In the early years of Yuanhe, Pei Changdi especially respected and loved him, and began to build a hermitage there, inviting him to preach to the public, and built the Zhaoxian Sangharama (temple) to provide him with rest. On the twenty-second day of the ninth month of the year Guichou in the seventh year of Taihe, he passed away peacefully, at the age of ninety-nine, with eighty years of monastic life. People buried him at the foot of Mount Shizeng, and the Shramana Weizhen of Mount Nanyue wrote an inscription for his pagoda.
Tang Pu Yuan
His surname was Wang, and he was from Xinzheng, Zhengzhou. He became a monk in the second year of Zhide, and was tonsured by Zen Master Dahui of Mount Dawei in Mi County. In the twelfth year of Dali, Pu Yuan was already a strong young man, so he followed the lawyer Hao of Huishan Temple in Songshan and received the full precepts. He thoroughly studied the Vinaya Pitaka and the teachings, but he finally determined his sect under the gate of Daji (Mazu Daoyi). One day, when he was serving porridge to the monks, Master Ma (Mazu Daoyi) asked: 'What is in the bucket?' Pu Yuan said: 'This old man, shut your mouth! Saying such words!' The other fellow practitioners did not dare to question him. In the eleventh year of Zhenyuan, he hung his tin staff (resided) at Nanquan Mountain in Chiyang. He used Xiangbi (plants) as clothing, and relied on cultivating fields and grazing for food, filling valleys and cutting down trees to open up a place to live. Companions wearing woolen robes advanced and retreated, filling the courtyard.
(Pu Yuan) instructed the public, saying: 'Speaking of 'tathata' (如如, suchness), it has already changed.' Today's monks must practice among different kinds. Guizong said: 'Even if you practice animal behavior, you will not receive animal retribution.' Pu Yuan said: 'Meng Balang, you're going that way again.' Sometimes he said: 'Manjusri (文殊) and Samantabhadra (普賢) arose at the third watch last night with Buddha-views and Dharma-views, and each was given twenty blows and chased out of the monastery.' Zhao Zhou asked: 'Whom does the abbot's stick teach?' Pu Yuan said: 'Tell me, where is Teacher Wang's fault?' Zhao Zhou bowed and left.
愿一日遊莊莊主預備禮相待。愿問莊主曰。爭知老僧來排辨如此。主云昨夜土地見報愿云。王老師修行無力。被鬼神覷破。僧便問。和尚既是善知識。為什麼卻被鬼神覷破。答云土地前。更下一分飯著。
有時云。江西馬大師。說即心即佛。王老師道不是心不是佛不是物。恁么道。還有過么。趙州出禮拜。時有一僧隨問。州上座禮拜。意作么生。州云。汝卻問取和尚。僧問愿適來諗上座禮拜。意作么生。答云他卻領得老僧意。一日捧缽上堂。黃檗先居第一座不起。愿問曰。長老是什麼年中行道。檗云。空王佛時。愿云猶是王老師兒孫在。下去。一日問黃檗云。黃金為墻塹。白銀為壁落。此是何人居處。檗云。是聖人居處。云更有一人。居何國土。檗叉手立云。道不得。何不問王老師。檗卻理愿前話而問。答云可惜許。又問黃檗定慧等學如何。檗云。十二時中。不依倚一物好。云莫是長老見處么。檗云不敢。云漿水價且置。草鞋錢教阿誰還。一日遇兩堂首座爭貓兒。愿提起貓兒。問眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。即斬之。趙州自外歸。愿舉似前話。州乃脫履安頭上而出。愿曰汝適來若在。即救得貓兒。陸亙大夫問云。弟子從六合來。彼中還更有身否。答云分明記取。舉似作家。陸異日又謂曰。
【現代漢語翻譯】 現代漢語譯本：愿一日遊莊園，莊主預備禮節相待。愿問莊主說：『怎麼知道老僧我會來安排這些？』莊主說：『昨夜土地神顯靈告知，說王老師修行無力，被鬼神看破了。』僧人便問：『和尚既然是善知識（Kalyana-mitra，指引人向善的良師益友），為什麼卻會被鬼神看破？』答道：『在土地神面前，再多加一份飯食供奉。』 有時（愿）說：『江西馬大師（Mazu Daoyi）說『即心即佛』。王老師（指自己）說『不是心不是佛不是物』。這樣說，還有過錯嗎？』趙州（Zhaozhou Congshen）出來禮拜。當時有一僧人跟隨問道：『趙州上座（對趙州禪師的尊稱）禮拜，是什麼意思？』趙州說：『你卻去問和尚（指愿）。』僧人問愿：『剛才趙州上座禮拜，是什麼意思？』答道：『他卻領會了老僧我的意思。』一日，愿捧著缽上堂，黃檗（Huangbo Xiyun）先坐在第一座不起身。愿問道：『長老（對黃檗的尊稱）是什麼年中開始修行的？』黃檗說：『空王佛（過去七佛之一）時。』愿說：『還是王老師的兒孫輩。』（黃檗）下去。一日，問黃檗說：『黃金為墻塹，白銀為壁落，這是何人居住之處？』黃檗說：『是聖人居住之處。』愿說：『還有一人，居住在什麼國土？』黃檗叉手站立說：『說不得。何不問王老師？』黃檗卻反問愿之前的話。愿答道：『可惜啊。』又問黃檗定慧等學如何。黃檗說：『十二時中，不依倚一物好。』愿說：『莫非是長老的見解嗎？』黃檗說：『不敢。』愿說：『漿水錢且放一邊，草鞋錢教誰來還？』一日，遇到兩堂首座爭奪貓兒。愿提起貓兒，問眾人說：『說得對就救下貓兒，說不對就斬了它。』眾人無言以對，（愿）就斬了貓。趙州從外面回來，愿把之前的事情告訴他。趙州於是脫下鞋子放在頭上走了出去。愿說：『你剛才若在，就能救下貓兒。』陸亙大夫問：『弟子從六合（指天下）來，彼處還更有身否？』答道：『分明記取，舉似作家。』陸（亙）異日又說：
【English Translation】 English version: One day, Yuan visited a manor, and the owner prepared a respectful reception. Yuan asked the owner, 'How did you know that this old monk would come to arrange things?' The owner said, 'Last night, the local deity appeared and reported that Teacher Wang's (referring to himself) practice was weak and had been seen through by ghosts and spirits.' The monk then asked, 'Since the monk is a Kalyana-mitra (Kalyana-mitra, a virtuous friend who guides people towards goodness), why has he been seen through by ghosts and spirits?' He replied, 'In front of the local deity, add another portion of food as an offering.' Sometimes, (Yuan) said, 'Great Master Ma of Jiangxi (Mazu Daoyi) said, 'The mind itself is the Buddha.' Teacher Wang (referring to himself) said, 'It is not the mind, not the Buddha, not a thing.' Is there any fault in saying this?' Zhaozhou (Zhaozhou Congshen) came out and bowed. At that time, a monk followed and asked, 'What is the meaning of Zhaozhou's (an honorific title for Zen Master Zhaozhou) bowing?' Zhaozhou said, 'You should ask the monk (referring to Yuan).' The monk asked Yuan, 'What was the meaning of Zhaozhou's bowing just now?' He replied, 'He understood my meaning.' One day, Yuan carried a bowl to the hall, and Huangbo (Huangbo Xiyun) was already sitting in the first seat and did not get up. Yuan asked, 'Elder (an honorific title for Huangbo), in what year did you begin practicing?' Huangbo said, 'During the time of the Kongwang Buddha (one of the seven past Buddhas).' Yuan said, 'You are still Teacher Wang's descendants.' (Huangbo) went down. One day, (Yuan) asked Huangbo, 'Gold as walls and silver as ramparts, where does this person live?' Huangbo said, 'It is where the sages live.' Yuan said, 'Where does another person live?' Huangbo stood with his hands folded and said, 'I cannot say. Why not ask Teacher Wang?' Huangbo then asked Yuan about his previous words. Yuan replied, 'What a pity.' He also asked Huangbo how his studies of Samadhi and Prajna were. Huangbo said, 'Throughout the twelve periods of the day, it is good not to rely on a single thing.' Yuan said, 'Is that perhaps the Elder's view?' Huangbo said, 'I dare not.' Yuan said, 'Let's put aside the price of the thin gruel, who will pay for the straw sandals?' One day, he encountered two hall leaders arguing over a cat. Yuan picked up the cat and asked the crowd, 'If you can speak correctly, save the cat; if you cannot, I will cut it in half.' The crowd was speechless, so (Yuan) cut the cat in half. Zhaozhou returned from outside, and Yuan told him what had happened. Zhaozhou then took off his shoes, put them on his head, and walked out. Yuan said, 'If you had been here just now, you could have saved the cat.' Minister Lu Geng asked, 'This disciple comes from all over the world (referring to the whole world), is there still a body there?' He replied, 'Clearly remember and tell the expert.' Lu (Geng) said again on another day:
弟子亦薄會佛法。愿問。大夫十二時作么生。陸雲。寸絲不掛。愿云猶是階下漢。陸一日向愿道。肇法師甚奇怪。解道萬法同根。是非一體。愿指庭前牡丹花云。時入見此一株花。是夢相似。
示眾云。王老師賣身。阿誰要買。一僧出雲。某甲買。云不作貴。價不作賤價。汝作么生買。僧無對。後來臥龍代云。屬某甲了也。一日與歸宗麻谷約同。參禮南陽國師。及行。乃于路上。畫一圓相云。道得即去。歸宗坐圓相中。麻谷作女人拜。愿云恁么即不須去也。歸宗云。是何心行。愿乃相喚而回。大和初宣使陸公護軍劉公北面申禮。迎請下山。
八年甲寅十月二十一日示疾。俄有白虹貫后峰。巨石自壓。聲聞數十里。虎繞林木晝號。識者憂之。十二月二十五日旦。忽戒門人曰。星翳燈幻久矣。勿謂吾有去來也。奄爾而逝。春秋八十七夏。臘五十八。弟子契元文暢等。凡九百人。皆布衣墨巾。執心喪禮。奔赴會葬者。相繼于路。哀號之聲震林谷。越明年乙卯。乃克奉全身於靈塔。膳部員外郎史館修撰劉軻撰文勒碑。追頌德美。
唐智藏
姓黃氏。豫章上高人。父為州掾。尤嗜出世學。嘗攜藏入報國寺。聽供奉皓月講涅槃。輒能微解經意。即辭父母。從開元寺宗法師剃染。時年才十三。久之謁大寂禪
【現代漢語翻譯】 現代漢語譯本： 弟子對佛法略有了解，想請問：大夫十二時是如何度過的？陸亙回答：『寸絲不掛。』（一絲不掛，形容清凈無染） 愿禪師說：『你說的還是門外漢的見解。』 陸亙有一天對愿禪師說：『肇法師（僧肇，東晉高僧）非常奇特，他解釋說萬法同根，是非一體。』 愿禪師指著庭前的牡丹花說：『你現在見到這株花，就像在夢中一樣。』
愿禪師向大眾開示說：『王老師要賣身，誰要買？』 一個僧人出來說：『我買。』 愿禪師說：『不抬高價格，也不降低價格，你打算怎麼買？』 僧人無言以對。後來臥龍禪師代替回答說：『已經被我買下了。』 有一天，愿禪師與歸宗禪師、麻谷禪師約定一同去參拜南陽國師。出發時，愿禪師在路上畫了一個圓相（佛教用語，象徵圓滿），說：『說得出來就走。』 歸宗禪師坐在圓相中，麻谷禪師作女人拜。愿禪師說：『這樣就不必去了。』 歸宗禪師問：『這是什麼心行？』 愿禪師於是互相招呼返回。大和年間，初宣使陸公、護軍劉公北面行禮，迎請願禪師下山。
八年甲寅年十月二十一日，愿禪師示現疾病。不久，有白虹貫穿後山峰，巨石自行崩塌，聲音傳到數十里外。老虎圍繞林木白天嚎叫，有見識的人對此感到擔憂。十二月二十五日早晨，愿禪師忽然告誡門人說：『星光燈火的虛幻已經很久了，不要認為我有什麼來去。』 隨即安然去世，享年八十七歲，僧臘五十八年。弟子契元、文暢等共有九百人，都穿著布衣，繫著黑色頭巾，以至誠之心行喪禮。前往參加葬禮的人，在路上絡繹不絕，哀號之聲震動山林。第二年乙卯年，才將全身安奉于靈塔。膳部員外郎、史館修撰劉軻撰寫文章刻碑，追頌愿禪師的德行和美名。
唐智藏禪師
姓黃，是豫章上高人。父親是州里的官吏，尤其喜歡出世之學。曾經帶著智藏到報國寺，聽供奉皓月講解《涅槃經》，智藏就能稍微理解經文的意思。於是辭別父母，跟隨開元寺的宗法師剃度出家，當時年僅十三歲。之後參謁大寂禪師（馬祖道一）。
【English Translation】 English version: This disciple has a slight understanding of Buddhism and wishes to ask: How does Daifu (a respectful title for officials) spend the twelve periods of the day? Lu Yun (陸雲) replied: 'Not a thread hangs.' (寸絲不掛, meaning completely pure and unattached). Zen Master Yuan (愿) said: 'What you say is still the view of someone outside the gate.' One day, Lu Yun said to Zen Master Yuan: 'Dharma Master Zhao (肇法師, Sengzhao, a prominent monk of the Eastern Jin Dynasty) is very extraordinary. He explains that all dharmas share the same root, and right and wrong are one entity.' Zen Master Yuan pointed to the peony flowers in the courtyard and said: 'When you see this flower now, it's like being in a dream.'
Zen Master Yuan addressed the assembly, saying: 'Teacher Wang is selling himself. Who wants to buy?' A monk came forward and said: 'I will buy.' Zen Master Yuan said: 'Neither raising the price nor lowering the price, how do you intend to buy?' The monk was speechless. Later, Wolong (臥龍) Zen Master replied on his behalf: 'He already belongs to me.' One day, Zen Master Yuan, Guizong (歸宗) Zen Master, and Magu (麻谷) Zen Master agreed to visit National Teacher Nanyang (南陽國師) together. As they set out, Zen Master Yuan drew a circle on the road, saying: 'If you can explain it, we'll go.' Guizong Zen Master sat in the circle, and Magu Zen Master made a woman's bow. Zen Master Yuan said: 'In that case, there's no need to go.' Guizong Zen Master asked: 'What is this state of mind?' Zen Master Yuan then called to each other and they returned. During the Dahe (大和) era, Initial Envoy Lord Lu (陸公) and Military Protector Lord Liu (劉公) paid their respects facing north and invited Zen Master Yuan to descend the mountain.
On the twenty-first day of the tenth month of the eighth year, Jia Yin (甲寅), Zen Master Yuan manifested illness. Soon after, a white rainbow pierced the rear peak, and a huge rock collapsed on its own, the sound carrying for dozens of miles. Tigers circled the trees and howled during the day, which those with insight found concerning. On the morning of the twenty-fifth day of the twelfth month, Zen Master Yuan suddenly admonished his disciples, saying: 'The illusion of starlight and lamplight has been long. Do not think that I have any coming or going.' He then passed away peacefully, at the age of eighty-seven, with fifty-eight years as a monk. His disciples, Qiyuan (契元), Wenchang (文暢), and others, totaling nine hundred, all wore plain clothes and black headscarves, observing the funeral rites with sincere hearts. Those who rushed to attend the funeral followed one another on the road, and the sound of mourning shook the forests and valleys. In the following year, Yi Mao (乙卯), his whole body was enshrined in the stupa. Liu Ke (劉軻), an official of the Ministry of Provisions and a compiler of the Historiography Institute, wrote an inscription on a stele, praising Zen Master Yuan's virtue and excellence.
Zen Master Zhizang (智藏) of the Tang Dynasty
His surname was Huang (黃), and he was from Shanggao (上高) in Yuzhang (豫章). His father was an official in the state and especially fond of transcendent learning. He once took Zhizang to Baoguo Temple (報國寺) to listen to Gongfeng Haoyue (供奉皓月) lecture on the Nirvana Sutra, and Zhizang was able to slightly understand the meaning of the scriptures. He then bid farewell to his parents and followed Dharma Master Zong (宗法師) of Kaiyuan Temple (開元寺) to be tonsured and ordained, at the young age of thirteen. Later, he visited Zen Master Daji (大寂, Mazu Daoyi).
師。證寤宗要。建中元年。至長安元顥盧公素尊事之。舉奏入內供養。詔住華嚴寺。於是四方參請之侶。飆馳云凝。其利益於天下。有不可以語言盡者。大和九年。終於寺而塔焉。
唐圓智
姓張氏。豫章海昏人。幼事涅槃和尚獲剃落。建受具。即扣禪門。后佩記莂于藥山之室。
藥一日問。子何處去來。智云。遊山來。藥云不離此室。速道將來。智云。山上烏兒白似雪。澗底游魚忙不徹。
智與云巖侍立次。藥云。智不到處。切忌道著道著則頭角生。智頭陀怎麼生。智便出去。云巖問藥山。智師兄為什麼不祗對和尚。藥云。我今日。背痛。是他卻會汝去問取。巖問智。智云。汝去問取和尚。巖遷化時。遣人送書到。智覽之云。云巖不知有。悔當時不向伊道。雖然如是要且不違藥山之子。
臥次椑樹問云。作什麼答云。蓋覆。椑云。臥是坐是。答云。不在兩頭。椑云。爭奈蓋覆。答云。莫亂道。智見椑樹坐次云。作什麼椑雲和南。答云。隔闊來多少時。椑云恰是。乃拂袖出。因溈山問云巖菩提以何為座。巖云。以無為為座。巖卻問溈山。山云。以諸法空為座。溈山又問智。智云坐也。聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。溈山問。智什麼處去來答云看病來溈云。有幾人病
【現代漢語翻譯】 現代漢語譯本： 師父（指某位高僧）。證悟了宗門的要旨。在建中元年（公元780年），到達長安，元顥（人名）和盧公素（人名）非常尊敬他，舉薦他入內宮供養。皇帝下詔讓他住在華嚴寺。於是，四面八方前來參拜請教的人，像狂風一樣迅速，像雲彩一樣凝聚。他對天下的利益，是無法用語言來完全表達的。在大和九年（公元835年），在寺廟圓寂，並建塔紀念。
唐朝的圓智禪師（法號）。
俗姓張，是豫章海昏（地名）人。小時候跟隨涅槃和尚（法號）出家剃度，後來受了具足戒。隨即進入禪門修行。之後在藥山禪師（法號）的門下得到印可。
有一天，藥山禪師問：『你從哪裡來？』圓智禪師回答說：『遊山回來了。』藥山禪師說：『沒有離開過這個房間，快說來。』圓智禪師回答說：『山上的烏鴉白得像雪，澗底的游魚忙個不停。』
圓智禪師和云巖禪師（法號）侍立在藥山禪師身邊。藥山禪師說：『智慧達不到的地方，切記不要說出來，說出來就會產生執著。』圓智禪師問：『智慧頭陀（指自己）怎麼會產生執著呢？』圓智禪師便出去了。云巖禪師問藥山禪師：『圓智師兄為什麼不回答和尚您呢？』藥山禪師說：『我今天背痛，他卻能理解你，你去問他吧。』云巖禪師問圓智禪師，圓智禪師說：『你回去問和尚吧。』云巖禪師圓寂的時候，派人送了一封信給圓智禪師。圓智禪師看了信后說：『云巖禪師還是不明白啊，後悔當時沒有向他說清楚。雖然如此，但總算沒有違背藥山禪師的教誨。』
圓智禪師躺著的時候，椑樹（法號）問：『在做什麼？』圓智禪師回答說：『蓋著。』椑樹問：『是躺著還是坐著？』圓智禪師回答說：『不在兩頭。』椑樹說：『怎麼能說蓋著呢？』圓智禪師回答說：『不要胡說。』圓智禪師看到椑樹禪師坐著，便問：『在做什麼？』椑樹禪師回答說：『和南（佛教禮儀，表示敬意）。』圓智禪師回答說：『隔了多久了？』椑樹禪師說：『就是這樣。』於是拂袖而去。因為溈山禪師（法號）問云巖禪師，菩提（覺悟）以什麼為座？云巖禪師說：『以無為為座。』云巖禪師反問溈山禪師，溈山禪師說：『以諸法空為座。』溈山禪師又問圓智禪師，圓智禪師說：『坐也，聽憑他坐。臥也，聽憑他臥。有一個人不坐不臥，快說快說。』溈山禪師問：『圓智禪師從哪裡來？』圓智禪師回答說：『看病來。』溈山禪師問：『有幾個人生病？』
【English Translation】 English version: The Master (referring to a certain eminent monk). He attained enlightenment on the essentials of the Zen school. In the first year of Jianzhong (780 AD), he arrived in Chang'an, where Yuan Hao (personal name) and Lu Gongsu (personal name) deeply respected him and recommended him to be supported in the inner palace. The emperor issued an edict for him to reside at Huayan Temple. Consequently, those who came from all directions to seek guidance gathered swiftly like a storm and densely like clouds. His benefits to the world were beyond words to fully express. In the ninth year of Dahe (835 AD), he passed away at the temple, and a pagoda was built in his memory.
Tang Dynasty's Yuanzhi Zen Master (Dharma name).
His secular surname was Zhang, and he was a native of Haihun in Yuzhang (place name). As a child, he followed Nirvana Monk (Dharma name) to become a monk and have his head shaved, and later received the complete precepts. He immediately entered the Zen school to practice. Later, he received confirmation from Zen Master Yaoshan (Dharma name).
One day, Zen Master Yaoshan asked: 'Where have you come from?' Zen Master Yuanzhi replied: 'I have been traveling in the mountains.' Zen Master Yaoshan said: 'You haven't left this room. Speak quickly.' Zen Master Yuanzhi replied: 'The crows on the mountain are as white as snow, and the fish in the stream are endlessly busy.'
Zen Master Yuanzhi and Zen Master Yunyan (Dharma name) were standing beside Zen Master Yaoshan. Zen Master Yaoshan said: 'Where wisdom cannot reach, remember not to speak, for speaking will create attachments.' Zen Master Yuanzhi asked: 'How can Wisdom Bhikshu (referring to himself) create attachments?' Zen Master Yuanzhi then went out. Zen Master Yunyan asked Zen Master Yaoshan: 'Why didn't Senior Brother Yuanzhi answer you, Master?' Zen Master Yaoshan said: 'My back hurts today, but he can understand you. Go ask him.' Zen Master Yunyan asked Zen Master Yuanzhi, and Zen Master Yuanzhi said: 'Go back and ask the Master.' When Zen Master Yunyan passed away, he sent a letter to Zen Master Yuanzhi. After reading the letter, Zen Master Yuanzhi said: 'Zen Master Yunyan still doesn't understand. I regret not having explained it to him clearly back then. Although that is the case, he has not violated the teachings of Zen Master Yaoshan.'
When Zen Master Yuanzhi was lying down, Bi Shu (Dharma name) asked: 'What are you doing?' Zen Master Yuanzhi replied: 'Covering.' Bi Shu asked: 'Are you lying down or sitting?' Zen Master Yuanzhi replied: 'Not at either end.' Bi Shu said: 'How can you say covering?' Zen Master Yuanzhi replied: 'Don't talk nonsense.' Zen Master Yuanzhi saw Zen Master Bi Shu sitting and asked: 'What are you doing?' Zen Master Bi Shu replied: 'He Nan (Buddhist etiquette, expressing respect).' Zen Master Yuanzhi replied: 'How long has it been?' Zen Master Bi Shu said: 'That's it.' Then he flicked his sleeve and left. Because Zen Master Weishan (Dharma name) asked Zen Master Yunyan, what is Bodhi's (enlightenment) seat? Zen Master Yunyan said: 'Taking non-being as the seat.' Zen Master Yunyan asked Zen Master Weishan in return, and Zen Master Weishan said: 'Taking the emptiness of all dharmas as the seat.' Zen Master Weishan then asked Zen Master Yuanzhi, and Zen Master Yuanzhi said: 'Sitting, let him sit. Lying down, let him lie down. There is someone who neither sits nor lies down, speak quickly, speak quickly.' Zen Master Weishan asked: 'Where did Zen Master Yuanzhi come from?' Zen Master Yuanzhi replied: 'Visiting the sick.' Zen Master Weishan asked: 'How many people are sick?'
答云有病底。有不病底。溈云不病底。莫是智頭陀否。答云。病與不病總不於他事。一日到五峰。五峰問。還識藥山老宿否。答云不識。峰云爲什麼不識。答云不識不識。僧問如何是和尚家風。智下禪床作女人拜云。謝子遠來。都無祗待。僧問如何是祖師西來。 答云。東土不曾逢。石霜問。百年後。有人問極則事。作么生向他道。智喚沙彌。沙彌應諾。智云添卻凈瓶水著良久卻問石霜。適來問什麼霜再舉智便起去。太和九年乙卯九月。示疾。僧眾慰問其苦。智曰有償無受。汝知之乎。眾皆愁然。十一日謂眾曰。吾今西邁。理無東移。言訖告寂。壽六十有七。阇維獲靈骨數片。金色玉聲。瘞于石霜山之陽。謚修一大師塔號寶相。
唐法融
姓嚴氏。閬中入。童稚時。父使秉筆習書。即畫佛像頗肖。年甫十三。見沙門輒持經卷問義。竟去事長樂寺慧休法師。為弟子。登具后。誦南山律鈔。及遊方見普寂禪師于嵩岳。密付心印。遂戾止戈陽福寧寺。四方學者。從之如歸市。大和九年。示寂春秋八十九。
唐法常
出襄陽之鄭氏。幼于荊之玉泉寺入道。弱冠登具品于龍興寺。貌清峻。資稟剛敏。衲衣綴缽。冷然世表。性慕禪悅。時大寂方王化鐘陵。乃趨其座下。而問曰。如何是佛。寂曰。即心是佛
【現代漢語翻譯】 現代漢語譯本： 回答說：『有生病的，也有不生病的。』 溈山說：『不生病的，莫非是智頭陀（苦行僧）嗎？』 智頭陀回答說：『生病與不生病，總不關他事。』 有一天，智頭陀來到五峰山。五峰問：『還認識藥山老宿（老修行）嗎？』 智頭陀回答說：『不認識。』 五峰說：『為什麼不認識？』 智頭陀回答說：『不認識就是不認識。』 有僧人問：『如何是和尚（住持）的家風？』 智頭陀走下禪床，作女人拜的姿勢，說：『感謝您遠道而來，都無招待。』 有僧人問：『如何是祖師西來（達摩祖師從西方來）的意義？』 智頭陀回答說：『東土不曾逢。』 石霜問：『百年之後，有人問及極則事（最高的道理），該怎麼向他說道？』 智頭陀叫沙彌（小和尚）。沙彌應諾。 智頭陀說：『添些凈瓶水。』 過了很久，智頭陀問石霜：『適才問什麼？』 石霜再次提起剛才的問題，智頭陀便起身離去。 太和九年乙卯九月，智頭陀示疾（生病）。僧眾慰問他的痛苦。 智頭陀說：『有償還，無接受，你們知道嗎？』 眾人都很憂愁。 十一日，智頭陀對眾人說：『我今西邁（去世），道理上沒有東移。』 說完便圓寂了，享年六十七歲。荼毗（火化）后，獲得靈骨數片，呈金色，發出玉石般的聲音，埋葬在石霜山的南面，謚號修一大師，塔號寶相。
唐 法融（禪師） 姓嚴氏，閬中人。童年時，父親讓他執筆習字，他便畫佛像，畫得頗為逼真。十三歲時，見到沙門（出家人）就拿著經卷問義。最終離開家，侍奉長樂寺的慧休法師為弟子。受具足戒后，誦讀南山律鈔，並遊歷四方，在嵩岳見到普寂禪師，秘密地得到心印。於是前往戈陽福寧寺居住，四方學者，跟隨他如同趕集一般。大和九年，圓寂，享年八十九歲。
唐 法常（禪師） 是襄陽鄭氏之子。年幼時在荊州的玉泉寺入道。二十歲時在龍興寺受具足戒。容貌清秀挺拔，資質剛毅敏捷，身披衲衣，手持缽盂，冷峻地超越世俗。天性仰慕禪悅。當時大寂（馬祖道一）正在鐘陵弘揚佛法，於是前往他的座下，問道：『如何是佛？』 大寂回答說：『即心是佛。』
【English Translation】 English version: He answered: 'There are those who are sick, and those who are not sick.' Weishan said: 'The one who is not sick, could it be Zhi the ascetic (Dhutanga)?' Zhi the ascetic answered: 'Being sick or not being sick, it's none of his business.' One day, Zhi the ascetic came to Five Peaks Mountain. Five Peaks asked: 'Do you still recognize the old monk (senior practitioner) Yaoshan?' Zhi the ascetic answered: 'I don't recognize him.' Five Peaks said: 'Why don't you recognize him?' Zhi the ascetic answered: 'Not recognizing is not recognizing.' A monk asked: 'What is the abbot's (Heshang) family style?' Zhi got off the meditation bed, made a woman's bow, and said: 'Thank you for coming from afar, there is no hospitality.' A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's arrival from the West)?' Zhi answered: 'Never met in the Eastern Land.' Shishuang asked: 'A hundred years from now, if someone asks about the ultimate matter (the highest truth), how should I tell him?' Zhi called a Shami (novice monk). The Shami answered. Zhi said: 'Add some water to the clean bottle.' After a long time, Zhi asked Shishuang: 'What did you ask just now?' Shishuang raised the question again, and Zhi got up and left. In the ninth month of the year Yimao in the Taihe era, Zhi showed illness (became ill). The monks comforted him in his suffering. Zhi said: 'There is repayment, no acceptance, do you know?' Everyone was worried. On the eleventh day, Zhi said to the crowd: 'I am now going west (passing away), there is no reason to move east.' After speaking, he passed away peacefully, at the age of sixty-seven. After cremation (Dhaja), several pieces of spiritual bones were obtained, which were golden in color and made a sound like jade, and were buried on the south side of Shishuang Mountain, with the posthumous title of Great Master Xiu Yi, and the pagoda named Baoxiang.
Tang Farong (Chan Master) His surname was Yan, and he was from Langzhong. When he was a child, his father made him hold a pen to practice writing, and he drew Buddha images, which were quite lifelike. At the age of thirteen, he would ask the meaning of the scriptures whenever he saw a Shamen (monk). Eventually, he left home and served Master Huixiu of Changle Temple as a disciple. After receiving the full precepts, he recited the Nanshan Vinaya Commentary, and traveled around, meeting Chan Master Puji at Songyue, and secretly received the mind seal. So he went to Funing Temple in Geyang to live, and scholars from all directions followed him like going to a market. In the ninth year of Taihe, he passed away, at the age of eighty-nine.
Tang Fachang (Chan Master) He was from the Zheng family of Xiangyang. He entered the Tao at Yuquan Temple in Jingzhou when he was young. At the age of twenty, he received the full precepts at Longxing Temple. His appearance was clear and upright, and his talent was firm and quick. Wearing a patched robe and holding a bowl, he was coldly beyond the world. He admired Chan joy by nature. At that time, Daji (Mazu Daoyi) was propagating Buddhism in Zhongling, so he went to his seat and asked: 'What is Buddha?' Daji replied: 'The mind itself is Buddha.'
。因有省。貞元間。自天臺之四明。得漢南昌尉梅子真舊隱。而居焉。地深僻。衣食無所從致。乃啖松花。以充飢。制荷葉以被體。徙其庵重崦中。以避世人相接之跡。初鹽官安禪師亦以大寂之道。提唱海上。僧有自其會中。入山求主杖者。見之遂以聞大寂。大寂令僧問云。和尚見馬大師得個什麼。便住此山。常答以馬大師向我道。即心是佛。我便曏者里住。僧云。馬大師近日佛法又別。常云作么生別。僧云。又道非心非佛。常云者老漢惑亂人。未有了日在。任你非心非佛。我只管即心即佛。僧回似馬師。馬師召大眾云。梅子熟也。於是龐居士遂造大梅問云。久向大梅未審梅子熟也。未。答云熟了也。只是無汝下口處。士以口作嚼勢云。百雜碎。常伸手云。還我核子來。自此學者漸臻。道譽彌著。示眾云。汝等諸人各自迴心達本。莫逐其末。但得其本。其末自至。若欲識本。惟了自心。此心元是世出世間法之根本。故心生種種法生。心滅種種法滅。本自如如。萬法亦爾。僧問。如何是佛法大意。答云蒲花柳絮竹針麻線。夾山與定山同行言話次。定山云生死中無佛。即無生死。夾山云。生死中有佛。即不迷生死。二人上山參禮。便舉問常。未審二者見處。孰親孰疏。常云且去明日來。夾山明日再問。常云親者不問。問者
【現代漢語翻譯】 因有省略（因有省）。貞元（唐德宗年號）年間，（大梅法常禪師）從天臺山到四明（山名，在今浙江寧波），找到了漢南昌縣尉梅子真以前隱居的地方，就在那裡住了下來。因為地方偏僻，衣食沒有來源，就吃松花來充飢，用荷葉來遮蓋身體。把他的庵搬到深山裡，來躲避世人交往的軌跡。當初鹽官安禪師也用大寂（馬祖道一）的禪法，在沿海一帶弘揚佛法。有個僧人從鹽官安禪師那裡，進山來向大梅法常禪師求教。鹽官安禪師知道后，就告訴了大寂禪師。大寂禪師派僧人去問大梅法常禪師：『和尚您當初見到馬大師（馬祖道一）得到了什麼，就住在這山裡？』大梅法常禪師總是回答說：『馬大師對我說，即心是佛。我便在這裡住了下來。』僧人說：『馬大師最近的佛法又不一樣了。』大梅法常禪師問：『怎麼不一樣了？』僧人說：『又說非心非佛。』大梅法常禪師說：『這老頭子迷惑人，沒有了結的時候。任你非心非佛，我只管即心即佛。』僧人回去告訴了馬祖道一。馬祖道一召集大眾說：『梅子熟了。』於是龐居士就去拜訪大梅法常禪師，問道：『早就聽說大梅，不知道梅子熟了沒有？』大梅法常禪師回答說：『熟了，只是沒有你下口的地方。』龐居士用口作咀嚼的樣子說：『百雜碎。』大梅法常禪師伸手說：『還我核子來。』從此以後，來學習的人漸漸增多，道譽也越來越顯著。大梅法常禪師對大眾說：『你們這些人各自迴心達本，不要追逐末節。只要得到根本，末節自然就到了。如果想要認識根本，只有瞭解自己的心。這心原本是世間和出世間法的根本。所以心生種種法生，心滅種種法滅。根本本來如如不動，萬法也是這樣。』僧人問：『什麼是佛法的大意？』大梅法常禪師回答說：『蒲花柳絮竹針麻線。』夾山（善會禪師）和定山（善本禪師）一起同行說話時，定山禪師說：『生死中沒有佛，也就沒有生死。』夾山禪師說：『生死中有佛，就不會迷惑于生死。』兩人上山參拜大梅法常禪師，就把這件事拿來問他：『不知道這兩種見解，哪個更親切，哪個更疏遠？』大梅法常禪師說：『先去吧，明天再來。』夾山禪師第二天又來問，大梅法常禪師說：『親切的不用問，問的 是疏。』
【English Translation】 Because there was simplification (因有省). During the Zhenyuan period (貞元, reign of Emperor Dezong of Tang Dynasty), (Damei Fachang Chan Master) went from Tiantai Mountain to Siming (四明, mountain name, located in present-day Ningbo, Zhejiang), found the former hermitage of Mei Zizhen (梅子真), the magistrate of Nanchang County during the Han Dynasty, and settled there. Because the place was remote, there was no source of food and clothing, so he ate pine pollen to satisfy his hunger and used lotus leaves to cover his body. He moved his hermitage to the depths of the mountains to avoid contact with the world. Initially, Chan Master Yan Guan An (鹽官安禪師) also used the Chan teachings of Daji (大寂, Mazu Daoyi) to propagate the Dharma along the coast. A monk from Chan Master Yan Guan An's place went into the mountains to seek instruction from Chan Master Damei Fachang. Chan Master Yan Guan An, upon learning this, told Chan Master Daji. Chan Master Daji sent a monk to ask Chan Master Damei Fachang: 'Venerable Master, what did you gain when you first saw Master Ma (馬大師, Mazu Daoyi) that made you stay in this mountain?' Chan Master Damei Fachang always replied: 'Master Ma told me, 'The mind itself is Buddha (即心是佛).' So I stayed here.' The monk said: 'Master Ma's recent Dharma is different again.' Chan Master Damei Fachang asked: 'How is it different?' The monk said: 'He also says, 'Neither mind nor Buddha (非心非佛).'' Chan Master Damei Fachang said: 'This old man is confusing people, there is no end to it. Let it be neither mind nor Buddha, I only care about the mind itself being Buddha.' The monk returned and told Master Mazu Daoyi. Master Mazu Daoyi summoned the assembly and said: 'The plums are ripe.' Thereupon, Layman Pang (龐居士) visited Chan Master Damei Fachang and asked: 'I have long heard of Damei, I wonder if the plums are ripe?' Chan Master Damei Fachang replied: 'They are ripe, but there is no place for you to put your mouth.' Layman Pang made a chewing gesture with his mouth and said: 'A hundred pieces.' Chan Master Damei Fachang stretched out his hand and said: 'Give me back the pit.' From then on, the number of people who came to study gradually increased, and his reputation for virtue became more and more prominent. Chan Master Damei Fachang said to the assembly: 'All of you, turn your minds back to the root, do not pursue the branches. As long as you get the root, the branches will naturally come. If you want to know the root, you can only understand your own mind. This mind is originally the root of worldly and transcendental dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. The root is originally unmoving, and all dharmas are also like this.' A monk asked: 'What is the great meaning of the Buddha-dharma?' Chan Master Damei Fachang replied: 'Cattail flowers, willow catkins, bamboo needles, hemp threads.' When Chan Master Jiashan (夾山善會禪師) and Chan Master Dingshan (定山善本禪師) were walking together and talking, Chan Master Dingshan said: 'There is no Buddha in birth and death, so there is no birth and death.' Chan Master Jiashan said: 'There is Buddha in birth and death, so one will not be confused by birth and death.' The two went up the mountain to pay respects to Chan Master Damei Fachang and asked him about this: 'I don't know which of these two views is closer and which is more distant?' Chan Master Damei Fachang said: 'Go first, come back tomorrow.' Chan Master Jiashan came back the next day and asked again, Chan Master Damei Fachang said: 'The closer one does not need to ask, the one who asks is distant.'
不親。一日忽謂其徒云。來莫可遏。往莫可追。從容間。聞鼯鼠聲乃云。即此物非他物。汝等諸人。善護持之。言訖而逝。壽齡。八十八。臘六十九。阇維獲舍利無數。以葬而塔其上。碑則進士江積文也。
新修科分六學僧傳卷第六(四明胡受舉刊) 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第七
浙東沙門 曇噩 述
慧學
傳宗科(五)
唐崇演
生東平段氏。出家為龍興寺慧超法師弟子。遊方見普寂禪師于嵩陽。獲印心地。后居都梁山。受徒揚化。山當淮泗之會。商旅駢擁。毳袍之客雜處焉。時李相國紳鎮廣陵。負材學。凌轢儕類。見衲子輒唾去。或有以演名聞者。遣衙吏章幼成。召入府。坐頃之其語嘿背神詣天造。削涯岸。出畛域。固非紳世俗之學。所可企及也。乃大降嘆。請居慧照寺。以使承問。四海玄侶。相尋而至者。僅千輩。開成二年終。春秋八十四。以其年十月二十三日塔葬焉。
唐好直
姓丁氏。會稽諸暨人。幼而修潔。凡肥醲腥葷物。皆未嘗及口。即事杭塢山藏師落髮。元和初。受具于天竺寺。遍探經律論鈔疏源委。忽杖䇿訪祖師西來之指于洪之馬祖。獲記莂。居鄉里之大慶寺
【現代漢語翻譯】 不親。有一天忽然對他的弟子們說：『來勢不可阻擋，過去不可追回。』從容之間，聽到鼯鼠的聲音，於是說：『就是這個東西，不是其他東西。你們這些人，好好守護它。』說完就去世了，享年八十八歲，僧臘六十九年。荼毗（dú pí，火葬）后獲得無數舍利，安葬並建塔于其上。碑文由進士江積撰寫。
《新修科分六學僧傳》卷第六（四明胡受舉刊） 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第七
浙東沙門 曇噩 述
慧學
傳宗科（五）
唐 崇演（Chongyan）
生於東平段氏。出家后成為龍興寺慧超法師的弟子。遊歷四方，在嵩陽拜見普寂禪師（Puji），獲得印心。後來居住在都梁山，招收徒弟，弘揚佛法。都梁山正當淮河和泗水的交匯處，商人和旅客眾多，穿著粗布袍的人混雜其中。當時李相國紳鎮守廣陵，憑藉自己的才能和學識，輕視同輩之人，看到僧人就吐唾沫。有人將崇演（Chongyan）的名字告訴了他，於是派遣衙吏章幼成，召他入府。坐了一會兒，發現他的言語深奧，背離常理，神妙高超，如同天造地設，削平了（自己的）崖岸，超出了（自己的）範圍，確實不是自己這種世俗之學所能達到的。於是非常歎服，請他居住在慧照寺，以便隨時請教。四海的玄妙之士，互相尋訪而來的人，將近一千人。開成二年去世，享年八十四歲，在那年的十月二十三日建塔安葬。
唐 好直（Haozhi）
姓丁，是會稽諸暨人。從小就注重修身潔行，凡是肥膩濃厚的葷腥食物，都未曾沾過口。在杭塢山藏師處剃度出家。元和初年，在天竺寺受具足戒。廣泛探究經、律、論的鈔疏源流。忽然拄著枴杖去洪州拜訪馬祖（Mazu），尋求祖師西來的真意，獲得印可。居住在鄉里的大慶寺。
【English Translation】 Not intimate. One day, he suddenly said to his disciples: 'What comes cannot be stopped, what goes cannot be chased.' In a moment of composure, hearing the sound of a flying squirrel, he then said: 'It is this thing, not another thing. All of you, take good care of it.' After speaking, he passed away, at the age of eighty-eight, with sixty-nine years of monastic life. After cremation (dú pí), countless relics were obtained, and he was buried with a pagoda built above. The inscription was written by the Jinshi (a successful candidate in the highest imperial examinations) Jiang Ji.
Newly Revised Classified Biographies of Eminent Monks, Volume 6 (Published by Hu Shouju of Siming) Supplement to the Wan (卍) Tripitaka, Volume 77, No. 1522, Newly Revised Classified Biographies of Eminent Monks
Newly Revised Classified Biographies of Eminent Monks, Volume 7
Compiled by Shramana Tan'e of Eastern Zhejiang
Wisdom Studies
Lineage Transmission Section (5)
Tang Chongyan (崇演, personal name)
Born into the Duan family of Dongping. After leaving home, he became a disciple of Dharma Master Huichao of Longxing Temple. Traveling around, he met Chan Master Puji (普寂, a Chan master) at Songyang and received mind-seal transmission. Later, he resided on Mount Duliang, accepting disciples and propagating the Dharma. Mount Duliang was located at the confluence of the Huai and Si rivers, with many merchants and travelers, and people in coarse robes mingled there. At that time, Prime Minister Li Shen was stationed in Guangling, relying on his talent and learning, he despised his peers and would spit at monks when he saw them. Someone told him about Chongyan (崇演)'s name, so he sent the yamen runner Zhang Youcheng to summon him to the government office. After sitting for a while, he found his words profound, deviating from the ordinary, and his understanding was wonderful and heavenly, like a work of nature, smoothing out (his own) arrogance and exceeding (his own) limitations, indeed not something that his worldly learning could reach. So he greatly admired him and invited him to reside at Huizhao Temple, so that he could ask questions at any time. The profound scholars from all over the world who came to visit numbered nearly a thousand. He passed away in the second year of Kaicheng, at the age of eighty-four, and was buried in a pagoda on the twenty-third day of the tenth month of that year.
Tang Haozhi (好直, personal name)
His surname was Ding, and he was from Zhuji in Kuaiji. From a young age, he paid attention to self-cultivation and purity, and never touched fatty, rich, or meaty foods. He was tonsured at Master Zang's place on Mount Hangwu. In the early years of Yuanhe, he received the full precepts at Tianzhu Temple. He extensively explored the sources and commentaries of the Sutras, Vinaya, and Shastras. Suddenly, he went to Hongzhou with a staff to visit Mazu (馬祖, a famous Chan master), seeking the meaning of the Patriarch's coming from the West, and received approval. He resided in Daqing Temple in his hometown.
。方來之士云擁。如是二十載。利物為多。雖名公鄉之以廉問護戎過越者。靡弗承接。而啟迪之。故其聲譽之美。播天下。大和中游五臺道京邑。一夕而去。於是前護戎郄志榮宋常春二內侍知之。必欲招徠。以溫集曩訓。開成初。再至輦下。二貴人以安國寺方丈館之。龍象莫不趨附。無何召補供奉大德。非其志也。四年十月二十五日。囑累弟子訖。遂趺坐而寂。壽六十五。夏三十二。喪殯浐水東。費悉出郄宋二氏。門人鑒諸后。起塔于崇山南之華嚴。而歸葬焉。會昌四年。起居舍人韋絢碑。
唐宗密
姓何氏。果州西充人也。家素業儒。蚤歲欲以所學於世取名位。元和二年。偕計吏入京。道謁遂州圓禪師。一見未及語。深有所欣慕。遽從剃染。頃之進具于拯律師。尋謁荊南張。張曰。傳教人也。后當宣導于都邑。復謁洛陽照。照曰。菩薩人也。誰能識之。晚謁上都華嚴觀。觀曰。毗盧華藏從我游者其惟汝乎。初居鄉里。嘗赴齋民家。偶受經。得圓覺閱之。妙領義趣。於是誓傳是經。又因漢上病僧授華嚴。即能講演。由是著華嚴圓覺涅槃金剛起信唯識盂蘭盆法界觀行愿經四分律等疏鈔。及法義類例。禮懺修證。圖傳篡略。諸宗禪言為禪藏。並酬答書偈等。凡二百餘卷。圖六面。皆本一心而貫諸法。顯真體而
【現代漢語翻譯】 現代漢語譯本：從四面八方趕來的人像云一樣聚集。像這樣過了二十年，利益了很多眾生。即使是那些以廉潔著稱的官員，以及負責護衛邊疆有過失的人，沒有不接受他的教誨和啓發的。因此，他的美名傳遍天下。大和年間，他遊歷五臺山，又來到京城，一個晚上就離開了。於是，之前的護戎郄志榮和宋常春兩位內侍得知后，一定要招他回來，以便溫習過去的教誨。開成初年，他再次來到京城，兩位貴人安排他住在安國寺方丈。僧眾們沒有不前來依附的。不久，朝廷下詔讓他擔任供奉大德，但這並非他的志向。四年十月二十五日，他囑咐完弟子后，就跏趺而坐圓寂了，享年六十五歲，僧臘三十二年。喪事在浐水東邊舉行，費用全部由郄志榮和宋常春二人承擔。弟子鑒諸等人後來在崇山南邊的華嚴寺建塔，然後將他安葬在那裡。會昌四年，起居舍人韋絢為他撰寫了碑文。
唐朝的宗密（Zongmi）（法名）
姓何，是果州西充人。家中世代以儒學為業。年輕時想憑藉所學在世上取得名位。元和二年，他與負責進京上計的官員一同前往京城，途中拜訪了遂州圓禪師（Yuan Chanshi）。一見面，還沒來得及說話，就深深地被他所吸引和敬慕，於是立刻剃度出家。不久，他又在拯律師（Zheng Lvshi）那裡受具足戒。之後拜訪了荊南張（Zhang），張說：『你是傳教之人，將來應當在都城宣揚佛法。』又拜訪了洛陽照（Zhao），照說：『你是菩薩之人，誰能認識你呢？』晚年拜訪了上都華嚴觀（Huayan Guan），觀說：『能夠從我這裡遊歷毗盧華藏世界的人，大概只有你了吧。』他最初住在鄉里時，曾經到信徒家應齋，偶然得到《圓覺經》閱讀，深刻領悟了其中的義理，於是發誓要弘揚這部經。又因為漢上的一個生病的僧人傳授了《華嚴經》，他就能講解演說。因此，他撰寫了《華嚴經》、《圓覺經》、《涅槃經》、《金剛經》、《起信論》、《唯識論》、《盂蘭盆經》、《法界觀行愿經》、《四分律》等疏鈔，以及法義類例、禮懺修證、圖傳篡略、諸宗禪言為禪藏，並酬答書偈等，總共二百餘卷，圖六面。這些都以一心為根本，貫穿諸法，顯現真體，並且
【English Translation】 English version: People from all directions gathered like clouds. Thus passed twenty years, benefiting many beings. Even those officials known for their integrity, and those responsible for guarding the borders who had made mistakes, all received his teachings and guidance. Therefore, his reputation for excellence spread throughout the world. During the Dahe era, he traveled to Mount Wutai and then to the capital, leaving one night. Thereupon, the former border guards, Xie Zhirong and Song Changchun, two eunuchs, learned of this and were determined to invite him back in order to review his past teachings. In the early years of the Kaicheng era, he came to the capital again, and the two nobles arranged for him to reside in the abbot's quarters of Anguo Temple (Anguo Si). Monks and laity alike flocked to him. Soon after, the court issued an edict appointing him as a Great Virtue in the imperial service, but this was not his ambition. On the twenty-fifth day of the tenth month of the fourth year, after entrusting his disciples, he sat in the lotus position and passed away peacefully, at the age of sixty-five, with thirty-two years as a monk. The funeral was held east of the Chan River, with all expenses borne by Xie Zhirong and Song Changchun. His disciple Jianzhu and others later built a pagoda at Huayan Temple (Huayan Si) south of Chong Mountain, and then buried him there. In the fourth year of the Huichang era, the drafter of edicts, Wei Xuan, wrote his epitaph.
Tang Dynasty's Zongmi (Zongmi) (Dharma name)
His surname was He, and he was from Xichong in Guo Prefecture. His family had been engaged in Confucian studies for generations. In his youth, he wanted to gain fame and position in the world through his learning. In the second year of the Yuanhe era, he went to the capital with the officials responsible for reporting to the emperor, and on the way, he visited Chan Master Yuan (Yuan Chanshi) of Sui Prefecture. Upon seeing him, before even speaking, he was deeply attracted and admired him, so he immediately shaved his head and became a monk. Soon after, he received the full precepts from Vinaya Master Zheng (Zheng Lvshi). Later, he visited Zhang of Jingnan, who said, 'You are a preacher, and you should propagate the Dharma in the capital in the future.' He also visited Zhao of Luoyang, who said, 'You are a Bodhisattva, who can recognize you?' In his later years, he visited Huayan Guan (Huayan Guan) in the upper capital, who said, 'Among those who travel with me in the Vairocana Flower Treasury World, it is probably only you.' When he first lived in his hometown, he once went to a lay follower's house for a vegetarian meal and happened to receive the Perfect Enlightenment Sutra to read, deeply understanding its meaning, so he vowed to promote this sutra. Also, because a sick monk in Hanshang transmitted the Flower Garland Sutra, he was able to explain and expound it. Therefore, he wrote commentaries and subcommentaries on the Flower Garland Sutra, Perfect Enlightenment Sutra, Nirvana Sutra, Diamond Sutra, Awakening of Faith, Consciousness-Only Treatise, Ullambana Sutra, Dharmadhatu Observational Practice Vows Sutra, Four-Part Vinaya, etc., as well as examples of Dharma meanings, repentance and cultivation, illustrated biographies, abridged compilations of various schools of Chan sayings as a Chan collection, and correspondence in the form of letters and verses, totaling more than two hundred volumes, with six illustrated surfaces. These all take the One Mind as their foundation, penetrating all dharmas, revealing the true essence, and
融事理。超群有于對待。冥物我而獨運者矣。累入內殿。詢問秘要。大和二年。慶成節。詔賜紫方袍為大德。尋請歸山。會昌元年正月六日坐逝于興福院。貌加潤悅。其年二月十三日。道俗奉全身。茶毗干圭峰。獲舍利藏之石室。俗齡六十二。法臘三十四。
密始與宰臣李訓善。甘露之禍。宦官率禁兵。所遇屠戮。王涯賈餗舒元輿奔入終南。依密避難。訓亦在。且求剪髮以匿。不可。因走龍翔仇士良命逮密。至左軍立之廷。而數其不告之罪。趣使害之。密徐曰。貧道識訓久。亦知其每有反叛意。然而捨身命。以救一切。此吾本師遺訓。故遵守惟謹。今日之死因所甘心。宦官魚恒志憫其誠。而奏釋之。聞者為出涕。相國裴休嘗著論以辟。或者學行不純之議。多不錄。宣宗御極。謚定慧禪師塔號青蓮。
唐崇圭
陜之姜氏子。其先以儒術致顯貴。自天寶來。亂離相繼。父因商賈鞏洛間而喪焉。圭嘅然行求出家。年十八。以試經得度。無何游南嶽。棲息者數年。又依南徐茆山之棲霞寺。聲譽益起。會贊皇李公德裕。廉問是邦。延見於慈和寺。與語意相得。圭曰。吾有幽憂之疾。城隍聚落。可久處耶。
明年抵嵩少掛錫岳寺。大和戊申。洛旱。惟岳中雨不愆候。或以為圭之德所感云。開成初。贊皇公
【現代漢語翻譯】 現代漢語譯本： 融合事與理，超越群體而獨立存在於對待之中，忘卻物與我而獨自執行。多次進入內殿，詢問深奧的要義。大和二年慶成節，皇帝下詔賜予紫色方袍，尊為大德。不久請求返回山林。會昌元年正月六日，在興福院坐化圓寂。容貌更加潤澤喜悅。同年二月十三日，僧俗信眾供奉全身，在圭峰進行火化，獲得舍利，藏於石室。世俗年齡六十二歲，僧侶生涯三十四年。 密和宰相李訓關係很好。甘露之變時，宦官率領禁軍，凡是遇到的人都殺戮。王涯、賈餗、舒元輿逃入終南山，依靠密來避難，李訓也在其中，並且請求剃髮來隱藏身份，密沒有同意。於是李訓逃往龍翔。仇士良命令逮捕密，押到左軍的庭院，列數他不告發李訓的罪狀，催促處死他。密從容地說：『貧道認識李訓很久了，也知道他一直有反叛的想法。然而我捨棄身命，是爲了救助一切眾生，這是我本師的遺訓，所以我遵守得非常謹慎。今日之死，我心甘情願。』宦官魚恒志憐憫他的誠實，於是上奏皇帝釋放了他。聽到這件事的人都為之流淚。相國裴休曾經著書立論來駁斥那些認為密學行不純正的議論，大多沒有被採納。宣宗皇帝即位后，追諡為定慧禪師，塔號青蓮。 唐崇圭 陜州姜氏的兒子，他的祖先憑藉儒術而顯貴。自從天寶年間以來，戰亂接連不斷，他的父親因為在鞏縣、洛陽一帶經商而去世。崇圭慨嘆世事無常，於是立志出家。十八歲時，通過考試經典而獲得度牒。不久遊歷南嶽，在那裡居住數年。又依止南徐茅山的棲霞寺，聲譽日益增長。恰逢贊皇李德裕巡視這個地方，在慈和寺接見了他，與他交談后彼此意氣相投。崇圭說：『我患有幽憂的疾病，在城隍聚落中，可以長久居住嗎？』 第二年到達嵩山少室山，在岳寺掛單。大和戊申年，洛陽發生旱災，只有岳寺一帶的降雨沒有減少，有人認為是崇圭的德行所感召的。開成初年，贊皇公...
【English Translation】 English version: He integrated principle and phenomena, transcended the multitude and existed independently in the midst of duality, forgetting self and other and operating alone. He repeatedly entered the inner palace to inquire about profound secrets. In the second year of Dahe (828 AD), during the Qingcheng Festival, the emperor issued an edict granting him a purple square robe, honoring him as a great virtuous monk (Da De). Soon after, he requested to return to the mountains. On the sixth day of the first month of the first year of Huichang (841 AD), he passed away peacefully at Xingfu Monastery. His appearance became even more radiant and joyful. On the thirteenth day of the second month of the same year, monks and laypeople offered his whole body for cremation at Guifeng (peak name). They obtained sarira (舍利, relics), which were stored in a stone chamber. His secular age was sixty-two, and his monastic age was thirty-four. Mi (name of the monk) was on good terms with the Chancellor Li Xun. During the Ganlu Incident (甘露之變, Sweet Dew Incident), the eunuchs led the imperial guards, slaughtering everyone they encountered. Wang Ya (王涯), Jia Su (賈餗), and Shu Yuanyu (舒元輿) fled into Zhongnan Mountain, seeking refuge with Mi. Li Xun was also among them and requested to shave his head to conceal his identity, but Mi refused. Thereupon, Li Xun fled to Longxiang. Qiu Shiliang (仇士良) ordered Mi's arrest. He was brought to the courtyard of the Left Army, where he was accused of not reporting Li Xun's crimes and urged to execute him. Mi calmly said, 'This poor monk has known Li Xun for a long time and also knows that he has always had rebellious intentions. However, I sacrifice my life to save all beings. This is the teaching of my original teacher, so I follow it with utmost care. Today's death is what I willingly accept.' The eunuch Yu Hengzhi (魚恒志) took pity on his sincerity and reported to the emperor to release him. Those who heard of this shed tears. Chancellor Pei Xiu (裴休) once wrote a treatise to refute the arguments that Mi's learning and conduct were not pure, and most of them were not recorded. After Emperor Xuanzong (宣宗) ascended the throne, he posthumously honored him as the Chan Master Dinghui (定慧禪師), and the pagoda was named Qinglian (青蓮, Blue Lotus). Tang Chonggui (唐崇圭) He was the son of the Jiang family of Shaanxi (陜之姜氏子). His ancestors had achieved prominence through Confucian arts. Since the Tianbao era (天寶, 742-756 AD), wars and chaos had followed one another. His father died while trading in the Gong (鞏) and Luo (洛) regions. Chonggui lamented the impermanence of the world and resolved to become a monk. At the age of eighteen, he obtained ordination by passing the scripture examination. Soon after, he traveled to Nanyue (南嶽, Southern Mountain) and resided there for several years. He then relied on Qixia Monastery (棲霞寺) on Maoshan Mountain (茅山) in Nanxu (南徐), and his reputation grew. It happened that Zanhuang Li Deyu (贊皇李德裕) was inspecting this region and received him at Cihe Monastery (慈和寺). After speaking with him, they found each other congenial. Chonggui said, 'I suffer from a melancholic illness. Can I reside in cities and villages for long?' The following year, he arrived at Mount Song (嵩山) and Mount Shao (少室山), staying at Yue Monastery (岳寺). In the year Wu Shen of Dahe (大和戊申, 828 AD), Luoyang (洛陽) experienced a drought, but the rainfall around Yue Monastery did not decrease. Some believed that it was due to Chonggui's virtue. At the beginning of the Kaicheng era (開成, 836-840 AD), Duke Zanhuang (贊皇公)...
入相。請闡化于洛之龍興寺。其所提唱。本秀公而利益多矣。既而唱滅。壽八十六。會昌元年八月十日。遷全身於塔侍郎白公居易撰銘。
唐全植
姓芮光州人。幼依州之榮光禪寺沙門大智誦習。而卒獲剃染。受具后。即游洛陽禪會。洞徹心法。然後結茆于淮之都梁山。以聚徒闡化。既而太守衛文卿迎于治之長壽寺。以便瞻禮。文卿問。將來佛法。隆替若何。植曰。真實之物。振古振今。未嘗敗壞。有為之法。四相遷流。因當堙厄。君侯翹足可見。此蓋預言武宗之毀教也。頃之終。年九十三。門人建塔立碑。會昌四年。甲子九月七日乃克葬。
唐齊安
宗室子也。其先播遷。於是生安於海門郡。始娠終娩。皆有瑞相。童時。有異僧[款-士+止]門求見。為摩頂曰。鳳穴振儀。龍宮藏寶。紹隆之業。其在斯乎。稍長亟請于父母。愿出家。父母不能禁。卒聽依郡之云琮禪師。祝其發。年滿登具。詣南嶽智嚴律師。進毗尼學。后從大寂禪師于南康龔公山。妙領心地法門。元和末游越之蕭山法樂寺。寺雖古制。然楹堵靡完。補壞扶傾。聊復燕坐。時杭之海昌法昕者。緇林之翹楚也。肇葺治鹽官放生池壖廢地。以擬偃息。聞安在越。遽迎之而舉。以讓焉。
僧問。如何本身盧舍那。安云。與我
【現代漢語翻譯】 現代漢語譯本： 入相禪師在洛陽的龍興寺弘揚佛法，他所提倡的佛法，得益於本秀禪師的教誨，使很多人受益。後來入相禪師圓寂，享年八十六歲。會昌元年八月十日，他的全身被遷葬于塔中，由侍郎白居易撰寫銘文。
唐代的全植禪師，姓芮，是光州人。他小時候依附於光州的榮光禪寺的沙門大智，誦讀學習佛經，最終剃度出家。受具足戒后，他遊歷洛陽的禪會，徹底領悟了心法。然後在淮河的都梁山結廬而居，聚集徒眾弘揚佛法。後來太守衛文卿將他迎請到治所的長壽寺，以便瞻仰禮拜。衛文卿問：『將來的佛法，是興盛還是衰落呢？』全植禪師說：『真實之物，從古至今，從未敗壞。有為之法，隨著四相遷流，因此應當被埋沒。君侯翹首以待就可以看到了。』這大概是預言唐武宗毀壞佛教的事情。不久之後全植禪師圓寂，享年九十三歲。門人為他建造塔和立碑。會昌四年，甲子年九月七日才安葬。
唐代的齊安禪師，是宗室的後代。他的先輩遷徙流落，因此齊安禪師出生在海門郡。當初懷孕和最終分娩，都有吉祥的徵兆。童年時，有一位奇異的僧人敲門求見，為他摩頂說：『鳳穴振興綱紀，龍宮藏有寶藏，紹隆佛法的重任，就在這個人身上啊。』稍微長大后，齊安禪師就懇請父母，希望出家。父母不能阻止，最終聽從了他的意願，依附於郡里的云琮禪師。云琮禪師為他剃度。成年後受具足戒。之後前往南嶽拜見智嚴律師，學習毗尼學。後來跟隨大寂禪師在南康的龔公山，巧妙地領悟了心地法門。元和末年，齊安禪師遊歷到越州的蕭山法樂寺。法樂寺雖然是古老的寺廟，但是房屋破敗不堪。齊安禪師修補破損的地方，扶正傾斜的柱子，勉強可以安坐。當時杭州的海昌法昕禪師，是僧人中的傑出人物。他開始修葺治理鹽官放生池附近的荒廢土地，打算在那裡休息。聽說齊安禪師在越州，立刻將他迎請過來，並將那個地方讓給他。
有僧人問：『如何是本身盧舍那（Vairochana，報身佛）？』齊安禪師說：『與我（和我一樣）。』
【English Translation】 English version: Chan Master Ru Xiang propagated the Dharma at Longxing Temple in Luoyang. The Dharma he advocated benefited greatly from the teachings of Chan Master Ben Xiu, benefiting many people. Later, Chan Master Ru Xiang passed away at the age of eighty-six. On the tenth day of the eighth month of the first year of Huichang, his whole body was moved to be buried in the pagoda, and the inscription was written by the vice minister Bai Juyi.
Chan Master Quan Zhi of the Tang Dynasty, whose surname was Rui, was a native of Guang Prefecture. When he was young, he attached himself to the Shramana Da Zhi of Rongguang Chan Temple in Guang Prefecture, reciting and studying Buddhist scriptures, and eventually became a monk. After receiving the full precepts, he traveled to the Chan gatherings in Luoyang and thoroughly understood the mind-dharma. Then he built a hut on Mount Duliang in Huaihe, gathering disciples to propagate the Dharma. Later, the prefect Wei Wenqing invited him to Changshou Temple in the prefecture, so that people could admire and worship him. Wei Wenqing asked: 'In the future, will the Buddha-dharma flourish or decline?' Chan Master Quan Zhi said: 'The real thing has never been corrupted from ancient times to the present. The conditioned dharma flows with the four characteristics, so it should be buried. Your Excellency can see it by looking forward to it.' This is probably a prediction of Emperor Wuzong of Tang destroying Buddhism. Soon after, Chan Master Quan Zhi passed away at the age of ninety-three. His disciples built a pagoda and erected a monument for him. He was buried on the seventh day of the ninth month of the Jiazi year, the fourth year of Huichang.
Chan Master Qi An of the Tang Dynasty was a descendant of the imperial family. His ancestors migrated and fell into decline, so Chan Master Qi An was born in Haimen County. In the beginning of pregnancy and the final delivery, there were auspicious signs. In his childhood, a strange monk knocked on the door and asked to see him, and touched his head and said: 'The phoenix cave revives the discipline, the dragon palace hides treasures, and the important task of promoting the Buddha-dharma lies on this person.' After growing up a little, Chan Master Qi An begged his parents, hoping to become a monk. His parents could not stop him, and finally listened to his wishes and attached himself to Chan Master Yun Cong in the county. Chan Master Yun Cong shaved his head. After reaching adulthood, he received the full precepts. After that, he went to Mount Nanyue to visit Lawyer Zhi Yan and study Vinaya. Later, he followed Chan Master Daji on Mount Gonggong in Nankang, and skillfully understood the mind-dharma. At the end of the Yuanhe period, Chan Master Qi An traveled to Fale Temple in Xiaoshan, Yuezhou. Although Fale Temple was an ancient temple, the houses were dilapidated. Chan Master Qi An repaired the damaged places, straightened the leaning pillars, and could barely sit in peace. At that time, Chan Master Fa Xin of Haichang in Hangzhou was an outstanding figure among the monks. He began to repair and manage the abandoned land near the Shengguan Release Pond in Yanguan, intending to rest there. Hearing that Chan Master Qi An was in Yuezhou, he immediately invited him over and gave him that place.
A monk asked: 'What is the Dharmakaya Vairochana (Vairochana, the Reward Body Buddha) itself?' Chan Master Qi An said: 'The same as me.'
將凈瓶來。僧即取凈瓶。安云卻安本處著。僧安瓶于舊處。再理前問。安云。古佛過去久矣。
有座主來參。安問云。蘊何事業。座云。講華嚴經。安雲華嚴法界有幾種。座云。廣說則重重無盡。略有四種。安豎起拂子云。者個是弟幾種。座未及答。安咄云思而知慮而解。是鬼家活計。日下孤燈。果然失照。
安一日喚侍者云。將犀牛扇子來。侍者云扇子破也。安云扇子破還我犀牛來。侍者無對。
示眾云虛空為鼓。須彌為椎。是什麼人打得。眾無對。宣宗皇帝方以比丘相。雜堂眾安默識之。命為記室。嘗使撰疏語以丐。而所獲尤豐羨。安嘆其福氣之盛。且曰時至矣。母滯泥蟠。因以佛法囑累云。會昌二年。壬戌十二月二十一日示寂。及帝登極。聞而愴悼。即詔中官盧簡求建塔謚悟空。
唐恒政
姓周氏。平原人也。幼入鄉校。然于儒書。略不加意。見佛經則玩味莫釋手。后就郡之延和寺詮澄法師剃染。既登戒。問道嵩少。遁居三峰。以養聖胎。無幾何。入太乙山。受徒闡化。
大和中。上嗜蜃蛤。太官每以進沿海諸郡並緣為民害。一日其殼。有力擘之而堅莫能開者。上異焉。焚香以禱。俄而自開。現觀音菩薩像。僅寸許于內。儀容服飾。比世所塑𦘕者。尤可愛。上命盛以金粟
【現代漢語翻譯】 現代漢語譯本 『拿凈瓶來。』僧人便取來凈瓶。安云禪師說：『放回原來的地方。』僧人將凈瓶放回原處，再次重複之前的提問。安云禪師說：『古佛過去很久了。』
有位座主前來參拜。安云禪師問道：『研究什麼事業？』座主說：『講解《華嚴經》。』安云禪師問：『《華嚴法界》有幾種？』座主說：『廣而言之，重重無盡；簡而言之，有四種。』安云禪師豎起拂塵說：『這個是第幾種？』座主還未及回答，安云禪師呵斥道：『思索而知，考慮而解，是鬼家的活計。』太陽下的孤燈，果然失去光照。
安云禪師一日呼喚侍者說：『拿犀牛扇子來。』侍者說：『扇子破了。』安云禪師說：『扇子破了，還我犀牛來。』侍者無言以對。
安云禪師向大眾開示說：『虛空為鼓，須彌山（Sumeru）為椎，是什麼人打得？』大眾無言以對。當時的宣宗皇帝正以比丘的身份混在人群中，安云禪師默默地認出了他，命他擔任記室。宣宗皇帝曾經讓他撰寫奏疏以求佈施，而所獲得的賞賜尤其豐厚。安云禪師感嘆他福氣之盛，並且說：『時機到了。不要滯留在泥沼之中。』於是將佛法囑託給他，說：『會昌二年，壬戌十二月二十一日示寂。』等到宣宗皇帝登基，聽聞此事後非常悲傷，立即詔令中官盧簡求建造佛塔，謚號悟空。
唐朝的恒政禪師
姓周，是平原人。年幼時進入鄉學，然而對於儒家書籍，略微不加留意。見到佛經則玩味不釋手。後來在郡里的延和寺跟隨詮澄法師剃度出家。已經受戒后，問道于嵩山少林寺，隱居在三峰，以涵養聖胎。沒過多久，進入太乙山，收徒闡揚佛法。
大和年間，皇上喜歡吃蜃蛤。太官每次進貢，沿海各郡都因此成為百姓的禍害。一日，有一個蜃蛤殼，用盡力氣也無法擘開。皇上對此感到奇異，焚香禱告。不久，蜃蛤殼自己打開，顯現出觀音菩薩（Avalokiteśvara）的像，只有一寸左右大小，儀容服飾，比世俗所塑造的畫像更加可愛。皇上命人用金粟盛放。
【English Translation】 English version 『Bring the clean bottle.』 The monk then brought the clean bottle. An Yun Chan master said, 『Put it back in its original place.』 The monk put the clean bottle back in its original place and repeated the previous question. An Yun Chan master said, 『The ancient Buddha has passed away for a long time.』
A chief monk came to visit. An Yun Chan master asked, 『What kind of work are you studying?』 The chief monk said, 『Explaining the Avatamsaka Sutra (Huayan Jing).』 An Yun Chan master asked, 『How many kinds are there in the Dharma Realm of the Avatamsaka (Huayan Fajiè)?』 The chief monk said, 『Broadly speaking, it is endlessly layered; briefly speaking, there are four kinds.』 An Yun Chan master raised his whisk and said, 『Which kind is this?』 Before the chief monk could answer, An Yun Chan master scolded, 『Thinking to know and considering to understand is the work of ghosts. The lonely lamp under the sun has indeed lost its light.』
One day, An Yun Chan master called his attendant and said, 『Bring the rhinoceros fan.』 The attendant said, 『The fan is broken.』 An Yun Chan master said, 『The fan is broken, return the rhinoceros to me.』 The attendant had no reply.
An Yun Chan master instructed the assembly, saying, 『The void is the drum, Mount Sumeru (Xūmí) is the mallet. Who can strike it?』 The assembly had no reply. At that time, Emperor Xuanzong was among the crowd disguised as a Bhiksu (bǐqiū), An Yun Chan master silently recognized him and appointed him as a secretary. Emperor Xuanzong once had him write memorials to beg for alms, and the rewards he received were especially generous. An Yun Chan master sighed at his great fortune and said, 『The time has come. Do not remain stuck in the mud.』 Then he entrusted the Buddha-dharma to him, saying, 『He passed away on the twenty-first day of the twelfth month of the second year of Huichang (Huìchāng), the Renxu year.』 When Emperor Xuanzong ascended the throne, he was very saddened upon hearing this and immediately ordered the eunuch Lu Jianqiu (Lú Jiǎnqiú) to build a pagoda and posthumously named him Wukong (Wùkōng).
Chan Master Hengzheng (Héngzhèng) of the Tang Dynasty
His surname was Zhou (Zhōu), and he was from Pingyuan (Píngyuán). As a child, he entered the village school, but he paid little attention to Confucian books. When he saw Buddhist scriptures, he savored them and could not put them down. Later, he was tonsured and ordained at Yanhua Temple (Yánhé Sì) in the prefecture, following Dharma Master Quancheng (Quánchéng). After receiving the precepts, he inquired about the Dao at Mount Song (Sōng Shān) Shaolin Temple (Shàolín Sì), and lived in seclusion at Three Peaks (Sān Fēng) to nurture his sacred embryo. Before long, he entered Mount Taiyi (Tàiyǐ Shān), where he accepted disciples and propagated the Dharma.
During the Dahe (Dàhé) era, the emperor was fond of eating clam. Each time the imperial cooks presented them, the coastal prefectures became a scourge for the people. One day, there was a clam shell that could not be opened no matter how much force was used. The emperor found this strange and offered incense to pray. Soon, the clam shell opened by itself, revealing an image of Avalokiteśvara (Guānyīn Púsà), only about an inch in size, with a more lovely appearance and attire than the statues and paintings commonly made in the world. The emperor ordered it to be placed in a container of golden millet.
檀香合。覆以玉綿錦帕。賜興善寺供養。因集群臣宣問。以何祥瑞。宰相李公德裕進曰。此非臣所能知。惟知陛下聖德所昭感爾。若其他佛法大意。則有終南山恒政禪師在。於是詔問政。政對曰。貧道聞之。物無虛應。此所以啟沃陛下之信心爾。故經云。應以此身得度者。即現此身而為說法也。上曰。菩薩此身則已見矣。然所謂說法則未之聞。政曰。今陛下見此為常耶。非常耶信耶不信耶。上曰。非常之事。朕深信焉。政曰。如是則陛下已聞說法矣。上大悅。因留政內道場中。累辭還山詔居聖壽寺。武宗初即位。謂人曰。吾仇至矣。可不避乎遽遁入終南山。久之卒于山舍。壽八十七。阇維獲舍利四十九粒。會昌三年九月四日。塔葬焉。后詔廢教避仇之語果驗。
唐普岸
姓蔡氏。漢東人也。弱齡穎慧。性修潔。葷膻之物未嘗入口。出就師傳。通經義。秉翰攄辭。有可觀者嘗入僧舍。覽佛經。味玩不能已。嘆曰。出世之法。非造次可及。即辭親。造百丈山懷海禪師。諮詢心要。久之落髮登戒品。尋受記莂。已而出世安六壽山院。
示眾云。神光不昧。萬古徽猷。入此門來。莫存知解。大和中振䇿東遊天臺。遍覽形勝。得平田之地乃卜築焉。有僧到參。岸打一柱杖。其僧近前。把住柱杖岸。云老僧適來
【現代漢語翻譯】 現代漢語譯本： 皇帝賜給興善寺一盒檀香，上面蓋著玉綿錦帕，用以供養。因此召集眾臣詢問，這是什麼祥瑞。宰相李德裕回答說：『這不是我所能知道的，只知道是陛下聖德所感召。如果說其他的佛法大意，有終南山的恒政禪師在。』於是皇帝下詔詢問恒政。恒政回答說：『貧道聽說，事物沒有無緣無故的感應。這正是爲了啓發陛下的信心。所以經書上說，應以什麼身得度的人，就現什麼身而為說法。』皇帝說：『菩薩的化身我已經見到了，然而所謂說法，我還沒有聽到。』恒政說：『現在陛下見到的這個是常事呢，還是非常事？相信呢，還是不相信？』皇帝說：『這是非常之事，我深信不疑。』恒政說：『這樣，陛下已經聽聞說法了。』皇帝非常高興，因此把恒政留在內道場中。恒政多次辭謝要回山，皇帝下詔讓他住在聖壽寺。武宗剛即位，對人說：『我的仇人要來了，可以不躲避嗎？』於是立刻逃入終南山。很久之後死在山中的住所，享年八十七歲。火化后得到舍利四十九粒。會昌三年九月四日，建塔安葬。後來皇帝下詔廢除佛教，避仇的話果然應驗。 唐朝的普岸禪師 姓蔡，是漢東人。年幼時就聰穎，天性純潔，葷腥之物從不入口。外出拜師學習，通曉經書義理。寫文章很有文采。曾經進入僧舍，閱讀佛經，反覆研讀，愛不釋手，感嘆道：『出世之法，不是輕易可以達到的。』於是辭別父母，去百丈山拜見懷海禪師，請教修行的要領。很久之後剃度出家，受具足戒。不久得到懷海禪師的印可。之後出世，在六壽山院安住。 普岸禪師對大眾開示說：『神光不昧（shen guang bu mei）：精神之光不會暗淡，萬古徽猷（wan gu hui you）：永遠美好的功績。進入這個門來，不要存有知解。』大和年間，普岸禪師前往天臺山遊歷，遍覽名勝，得到一塊平坦的土地，於是開始建造寺院。有僧人前來參拜，普岸禪師打了一柱杖。那僧人上前，抓住柱杖。普岸禪師說：『老僧剛才……』
【English Translation】 English version: The emperor bestowed a sandalwood box, covered with a jade-cotton brocade cloth, to Xingchan Temple for offering. Therefore, he summoned his ministers and asked what auspicious sign this was. The prime minister, Li Deyu, replied, 'This is beyond my knowledge; I only know that it is a response to Your Majesty's sagely virtue. If it concerns the deeper meaning of the Buddha's teachings, there is Chan Master Hengzheng of Zhongnan Mountain.' Thereupon, the emperor issued an edict to inquire of Hengzheng. Hengzheng replied, 'This humble monk has heard that nothing occurs without a cause. This is precisely to inspire Your Majesty's faith. Therefore, the sutra says, 'To those who can be liberated by appearing in a certain form, one manifests in that form to preach the Dharma.'' The emperor said, 'The manifestation of the Bodhisattva I have already seen, but the so-called preaching of the Dharma, I have not yet heard.' Hengzheng said, 'Does Your Majesty now see this as an ordinary occurrence or an extraordinary one? Do you believe it or not?' The emperor said, 'This is an extraordinary event, and I deeply believe in it.' Hengzheng said, 'In that case, Your Majesty has already heard the Dharma.' The emperor was greatly pleased and kept Hengzheng in the inner sanctuary. Hengzheng repeatedly declined, wanting to return to the mountain, but the emperor issued an edict for him to reside at Shengshou Temple. When Emperor Wuzong first ascended the throne, he said to someone, 'My enemy is coming; can I not avoid him?' He immediately fled into Zhongnan Mountain. He died in his mountain dwelling after a long time, at the age of eighty-seven. After cremation, forty-nine relics were obtained. On the fourth day of the ninth month of the third year of the Huichang era, a pagoda was built for his burial. Later, the emperor's edict to abolish Buddhism and his words about avoiding his enemy were indeed fulfilled. Tang Dynasty's Pu'an His surname was Cai, and he was from Handong. He was intelligent from a young age and pure in nature, never consuming meat or strong-smelling foods. He went out to study with teachers, mastering the meaning of the scriptures. His writing was remarkable. He once entered a monastery, read the Buddhist scriptures, and studied them repeatedly, unable to put them down, exclaiming, 'The Dharma of transcending the world cannot be easily attained.' Therefore, he bid farewell to his parents and went to Baizhang Mountain to see Chan Master Huaihai, seeking guidance on the essentials of practice. After a long time, he shaved his head and became a monk, receiving the full precepts. Soon after, he received the seal of approval from Huaihai. Afterward, he went into the world and settled at the Liushou Mountain hermitage. Chan Master Pu'an instructed the assembly, saying, 'The divine light is never obscured (shen guang bu mei), the glorious achievements of all ages (wan gu hui you). Upon entering this gate, do not harbor intellectual understanding.' During the Dahe era, Chan Master Pu'an traveled east to Mount Tiantai, touring the scenic spots. He found a flat piece of land and began to build a temple. When a monk came to visit, Pu'an struck a pillar with his staff. The monk stepped forward and grabbed the staff. Pu'an said, 'This old monk just now...'
造次。僧卻打岸一柱杖。岸云。作家作家。僧禮拜岸把住云。是阇梨造次。僧大笑。岸云者個師僧。今日敗闕也。又嘗有偈云。大道虛曠。常一真心。善惡勿思。神清物表。隨緣飲啄。亦復何為。會昌三年。集弟子垂訓而滅。壽七十四。弟子全亮唯約等。
唐神鑒
生潯陽韓氏。父為齊安掾。事佛尤誠恪。嘗陳像唱唄。飯僧眾于廨署。鑒方童稚。喜溢顏面。懇求出家。親戚不能奪。卒依東林寺貞素律師剃落。學通涅槃。時大寂以心宗唱豫章。即往參究。后卜居懷安西北山中。山先多鷙獸。自是暴害弭息。遠近賴之。有見偉男子。戴平幘。望法座致禮。而忽爾隱去者。七日後。有見冠裳至方丈前。升空贊曰。此大師者真法寶也。開人天眼目。故此相報也。會昌四年。入滅。八月入塔。
唐志遠
汝南宋氏子。幼孤。母明敏能誦法花。稍通其義。年二十八。使依荷澤下禪德剃染。經營僧事。凡六年。既而辭去參禮。又八年。然後于天臺止觀之道。知所歸向。於是瘁志劬躬。行四三昧。日中一食。不受別請。歲歉。或嚥氣漱流。貌無餒色。體有瘡疥。手不爬搔。如是僅四十年。會昌四年二月。忽辟榖燕嘿。十七日誡門人曰。吾平生進修。逮茲獲夢覺安隱。豈非其所感之報耶。復以天臺一宗文疏。傳
【現代漢語翻譯】 現代漢語譯本：
某僧人行為魯莽（造次：冒昧，輕率）。岸禪師卻用拄杖敲打岸邊一下。岸邊迴應說：『真是個行家，真是個行家（作家：內行人，這裡指有見地的禪師）。』僧人於是向岸禪師禮拜，並抓住岸禪師說：『是阇梨（Acharya，阿阇梨：規範師，導師）您魯莽了。』僧人大笑。岸禪師說：『這個和尚，今天露餡了（敗闕：原指事情失敗，這裡指禪機被識破）。』岸禪師還曾作偈語說：『大道虛曠，常一真心。善惡勿思，神清物表。隨緣飲啄，亦復何為。』會昌三年，召集弟子垂訓后圓寂，享年七十四歲。弟子有全亮、唯約等人。 唐代神鑒禪師：
俗家姓韓，是潯陽（Xunyang，今江西九江）人。父親是齊安（Qi'an）縣的縣吏，信奉佛教非常虔誠。曾經在官署中陳列佛像，唱誦佛經，齋飯供養眾僧。神鑒禪師年幼時，就喜形於色，懇求出家。親戚們無法阻止，最終依從東林寺的貞素律師剃度出家。他精通《涅槃經》。當時大寂禪師在豫章（Yuzhang，今江西南昌）弘揚心宗，神鑒禪師就前去參訪。後來他隱居在懷安（Huai'an）西北山中。這座山先前有很多兇猛的野獸，自從他來了之後，暴行傷害都平息了，遠近的百姓都依賴他。有人看見一位偉岸的男子，戴著平頂帽子，向法座致禮，然後忽然隱去。七天後，又有人看見穿著官服的人來到方丈室前，升到空中讚歎說：『這位大師真是法寶啊！開啟人天眼目，所以特來報答。』會昌四年圓寂，八月入塔安葬。 唐代志遠禪師：
是汝南（Runan，今河南汝南）宋氏之子。年幼時就成了孤兒。母親聰明敏捷，能夠背誦《法華經》，並略通經義。二十八歲時，他依從荷澤（Heze）一禪德剃度出家，操持僧事，共六年。之後辭別而去，四處參訪學習，又過了八年。然後他對天臺止觀的修行方法，找到了歸宿。於是他竭盡心力，勤奮修行，行持四種三昧（Samadhi，三昧：禪定），每天只吃一頓飯，不接受額外的供養。遇到荒年，就吞氣漱口充飢，面色沒有飢餓的樣子。身上長了瘡疥，也不用手去抓撓。像這樣堅持了近四十年。會昌四年二月，忽然開始辟榖，安靜不語。十七日告誡門人說：『我平生精進修行，如今獲得了夢覺安穩，這難道不是感應的報答嗎？』又將天臺宗的文疏，傳授下去。
【English Translation】 English version:
A monk acted rashly (Zaoci: impudent, rash). Chan Master An struck the bank once with his staff. The bank responded, 'An expert, an expert (Zuojia: an insider, here referring to a Zen master with insight).' The monk then bowed to Chan Master An and grabbed him, saying, 'It is Acharya (Acharya: disciplinarian, guide) who is being rash.' The monk laughed loudly. Chan Master An said, 'This monk has been exposed today (Baique: originally referring to a failed matter, here referring to the Zen mechanism being recognized).' Chan Master An once composed a verse saying, 'The Great Path is vast and empty, always one true mind. Do not think of good or evil, spirit clear beyond things. Follow conditions to drink and eat, what else is there to do?' In the third year of Huichang, he gathered his disciples, gave his final instructions, and passed away, at the age of seventy-four. His disciples included Quanliang, Weiyue, and others. Tang Dynasty Chan Master Shenjian:
His secular surname was Han, and he was from Xunyang (present-day Jiujiang, Jiangxi). His father was a clerk in Qi'an County, and he was very devout in his belief in Buddhism. He once displayed Buddha images in the official residence, chanted Buddhist scriptures, and offered vegetarian meals to the monks. When Chan Master Shenjian was young, his face was filled with joy, and he earnestly requested to become a monk. His relatives could not stop him, and he eventually followed the Vinaya Master Zhensu of Donglin Temple to be tonsured and ordained. He was proficient in the Nirvana Sutra. At that time, Chan Master Daji was promoting the Mind School in Yuzhang (present-day Nanchang, Jiangxi), and Chan Master Shenjian went to visit and study. Later, he lived in seclusion in the northwest mountains of Huai'an. This mountain previously had many fierce beasts, but since he came, the violence and harm have subsided, and the people far and near relied on him. Someone saw a tall man, wearing a flat hat, paying homage to the Dharma seat, and then suddenly disappearing. Seven days later, someone saw a person in official attire coming to the abbot's room, rising into the air and praising, 'This great master is truly a Dharma treasure! He opens the eyes of humans and devas, so I have come to repay him.' He passed away in the fourth year of Huichang and was buried in a pagoda in August. Tang Dynasty Chan Master Zhiyuan:
He was the son of the Song family of Runan (present-day Runan, Henan). He became an orphan at a young age. His mother was intelligent and quick-witted, able to recite the Lotus Sutra and had a slight understanding of its meaning. At the age of twenty-eight, he followed a Chan master of Heze to be tonsured and ordained, managing monastic affairs for a total of six years. After that, he bid farewell and went to study everywhere for another eight years. Then he found his home in the practice of Tiantai Samatha-vipassanā. So he devoted his efforts and diligently practiced, upholding the four Samadhis (Samadhi: meditative absorption), eating only one meal a day, and not accepting extra offerings. In lean years, he would swallow air and rinse his mouth with water to fill his stomach, and his face did not look hungry. He had sores and scabies on his body, but he did not scratch them with his hands. He persisted in this way for nearly forty years. In the second month of the fourth year of Huichang, he suddenly began to abstain from grains and remained silent. On the seventeenth day, he warned his disciples, 'I have diligently practiced throughout my life, and now I have obtained the peace and security of dreamlike awakening. Is this not the reward of my efforts?' He also passed on the documents of the Tiantai school.
之弟子元堪等。且曰。將踐聖階。降茲罕及。遂奄爾而逝。壽七十七。臘四十八。
元堪扶風馬氏子。素師事遠。及武宗汰法。乃悉以所受天臺文疏。藏之屋壁。未幾宣宗興復。重葺舊居。別為遠大作影堂。而取其部文。並置于內。六時行道。以終其身。則誠無負其所囑。如此其不謂之賢乎。
唐靈祐
姓趙。福州長溪人。童稚時嬉戲庭中。俄有云氣盤礴。天樂清亮。神聖仙真之狀。出沒空際。頃焉一叟貌類罽賓。挹其父而謂曰。汝子來處高勝。必當重光佛運。此群靈所以標異也。且彈指作聲數四而去。祐執役於法恒律師。弱冠剃落。越三年具戒。學毗尼于錢唐沙門義賓。游天臺之國清寺。遇寒山拾得。為說偈曰。千山萬水。遇潭即止。獲無價寶。賑恤窮子。
遂謁江西百丈大智禪師。一日侍立次。百丈云。汝撥爐中。有火否。祐撥云無。丈躬起深撥得小火。舉以示之云。者個聻。祐有省。禮謝呈所解。丈云此是暫時岐路耳。經云欲見佛性義。當觀時節因緣。時節既至。方知己物不從他得。故祖師云。悟了同未悟。無心得無法。但除虛妄凡聖等心而已。若是心法。元自備是。汝今既爾。善自護持。時司馬頭陀。自湖南來。百丈謂之曰。老僧可往溈山否。答云溈山奇絕。可聚千五百眾。和尚是
【現代漢語翻譯】 現代漢語譯本：他的弟子元堪等人記錄了這些。並且說，『將要登上聖人的階梯，降臨到這罕見的地方。』於是就安然去世了，享年七十七歲，僧臘四十八年。
元堪是扶風馬氏的兒子，一向以遠公為師。等到武宗廢除佛教時，他就把所有學到的天臺宗的文書，都藏在屋壁里。不久，宣宗恢復佛教，重新修葺舊居，特別為遠公建造了影堂，並且把藏起來的文書都放在裡面。他日夜不停地修行，直到去世。他確實沒有辜負遠公的囑託，這樣的人難道不算是賢人嗎？
唐朝的靈祐（Lingyou），
姓趙，是福州長溪人。小時候在庭院裡玩耍時，忽然有云氣瀰漫，天樂清亮，神聖仙真的景象，在空中時隱時現。一會兒，一個老者，相貌像罽賓（Jibin，古代西域的一個國家）人，拉著他的父親說：『你的兒子來歷不凡，將來必定能夠重振佛教。這些神靈顯現異象就是證明。』說完彈指作聲數次就離開了。靈祐在法恒律師那裡做雜役，二十歲左右剃度出家。過了三年，受了具足戒。向錢塘的沙門義賓學習毗尼（Vinaya，佛教戒律）。遊歷天臺山的國清寺，遇到了寒山（Hanshan）、拾得（Shide），他們為他說偈語：『千山萬水，遇潭即止。獲得無價寶，賑恤窮子。』
於是去拜見江西的百丈大智禪師（Baizhang Dazhi Chanshi）。一天，靈祐侍立在禪師身旁，百丈禪師問：『你撥弄爐灰，有火嗎？』靈祐撥弄后說沒有。百丈禪師親自起身，深深地撥弄爐灰，得到一小點火星，舉起來給他看，說：『這個是什麼？』靈祐有所領悟，禮拜禪師，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。《經》上說，想要見到佛性，應當觀察時節因緣。時節因緣一到，才知道自己的東西不是從別人那裡得到的。所以祖師說，悟了和未悟一樣，無心得無法。只是去除虛妄的凡聖等心而已。如果是心法，本來自己就具備。你現在既然這樣，要好好地守護。』當時司馬頭陀（Simatoutuo），從湖南來，百丈禪師對他說：『老僧可以去溈山（Weishan）嗎？』司馬頭陀回答說：『溈山非常奇特，可以聚集一千五百人。和尚是』
【English Translation】 English version: His disciples, Yuan Kan and others, recorded these events. They said, 'He was about to ascend the steps of a sage and descend to this rare place.' Then he passed away peacefully, at the age of seventy-seven, with forty-eight years of monastic life.
Yuan Kan was the son of the Ma family of Fufeng. He always revered Yuan Gong as his teacher. When Emperor Wuzong suppressed Buddhism, he hid all the Tiantai texts he had learned in the walls of his house. Not long after, Emperor Xuanzong restored Buddhism, rebuilt the old residence, and specially built a portrait hall for Yuan Gong, placing the hidden texts inside. He practiced diligently day and night until his death. He truly did not fail Yuan Gong's instructions. Can such a person not be considered virtuous?
Lingyou of the Tang Dynasty,
Whose surname was Zhao, was a native of Changxi in Fuzhou. When he was a child playing in the courtyard, suddenly clouds gathered, heavenly music sounded clearly, and the images of divine saints and immortals appeared and disappeared in the sky. After a while, an old man, whose appearance resembled a person from Jibin (an ancient country in the Western Regions), took his father's hand and said, 'Your son has an extraordinary origin and will surely revive Buddhism in the future. These divine manifestations are proof of this.' After speaking, he snapped his fingers several times and left. Lingyou worked as a servant for Vinaya Master Faheng, and at around the age of twenty, he shaved his head and became a monk. Three years later, he received the full precepts. He studied the Vinaya (Buddhist precepts) with the Shramana Yibin of Qiantang. He traveled to Guoqing Temple on Mount Tiantai, where he met Hanshan and Shide, who spoke a verse to him: 'Thousands of mountains and rivers, stop when you meet a pool. Obtain priceless treasures, and relieve the poor.'
Then he went to visit Chan Master Baizhang Dazhi of Jiangxi. One day, Lingyou was standing beside the Chan Master, and Baizhang Chan Master asked, 'When you stir the ashes in the stove, is there any fire?' Lingyou stirred the ashes and said there was none. Baizhang Chan Master personally got up, stirred the ashes deeply, and found a small spark, holding it up for him to see, saying, 'What is this?' Lingyou had an awakening, bowed to the Chan Master, and explained his understanding. Baizhang Chan Master said, 'This is only a temporary fork in the road. The Sutra says, if you want to see the Buddha-nature, you should observe the conditions of time and circumstance. When the time and circumstance arrive, you will know that your own things are not obtained from others. Therefore, the Patriarch said, enlightenment is the same as non-enlightenment, no mind and no Dharma. Just remove the false thoughts of the mundane and the sacred. If it is the Dharma of the mind, it is originally complete in itself. Now that you are like this, take good care of it.' At that time, Sima Toutuo came from Hunan, and Baizhang Chan Master said to him, 'Can this old monk go to Mount Weishan?' Sima Toutuo replied, 'Mount Weishan is very extraordinary and can gather fifteen hundred people. The Abbot is'
骨人。彼是肉山。然非和尚所可住也。丈云吾眾中。莫有人住得否。答云待歷觀之。丈乃令侍者請首座。喚典座來。頭陀見首座不許。見典座云。此正是溈山主也。首座有慍色。丈即指凈瓶。問云。不得喚作凈瓶。你二人喚作什麼。首座云。不得喚作木𣔻。典座踢倒凈瓶。丈笑曰。首座輸卻山子也。首座即華林。典座即祐也。丈遂遣祐住溈山。既營梵宇。連帥李景讓。奏寺額號同慶。相國裴公休。亦嘗諮詢玄奧。由是天下學者輻輳焉。示眾云。夫道人之心。質直無偽。無背無面。無詐妄心行。一切時中。視聽尋常。更無委曲。但情不附物即得。從上諸聖。只是說濁邊過患。若無許多惡覺情見想習之事。便喚作無事道人。有何不可。
時有僧問。頓悟之人更有修否。答云。若真悟得本。修與不修。是兩頭語。如今初心雖從緣得個入處。猶有無始以來習氣。未能頓凈。須教渠凈除現業流識。即是修也。不道別有法。教渠修行。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚皆當。此乃得座披衣。自作活計時也。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀趣入。凡聖情盡。體露真常。事理不二。即如如佛。
祐問仰山。從何處歸。仰云田中。祐云。禾好刈也未。仰云。
【現代漢語翻譯】 現代漢語譯本： 骨人（指修行人）。那裡是肉山（指眾生聚集之處）。然而不是和尚可以居住的地方。溈山靈祐禪師問：『我們這些人當中，有沒有人能住持的？』回答說：『等我考察一下。』溈山於是讓侍者請來首座（寺院中的高級僧職）和典座（寺院中負責飲食的僧職）。溈山看到首座，認為不行，見到典座說：『這正是溈山的主人啊。』首座面露慍色。溈山就指著凈瓶（盛水的瓶子），問道：『不許叫它凈瓶，你們兩個叫它什麼？』首座說：『不得叫它木𣔻（盛水的器皿）。』典座一腳踢倒了凈瓶。溈山笑著說：『首座輸掉了山頭啊。』首座就是華林，典座就是靈祐。溈山於是派靈祐去住持溈山。靈祐在那裡建造寺廟，連帥李景讓上奏朝廷，寺廟被賜額號為同慶。相國裴休也曾經向他請教玄奧的佛法。因此，天下的學佛之人像車輪輻條一樣聚集到這裡。溈山靈祐禪師開示大眾說：『修行人的心，要質樸正直，沒有虛偽，沒有陽奉陰違，沒有欺詐妄想。在任何時候，看和聽都像平常一樣，不要有任何委曲。只要情不執著于外物就可以了。從前的諸位聖人，只是說了執著於世俗的過患。如果沒有那麼多的惡念、情見、妄想、習氣，就可以稱作無事道人，有什麼不可以呢？』 當時有僧人問：『頓悟的人還需要修行嗎？』溈山回答說：『如果真正領悟了根本，說修或不修，都是兩邊的話。現在初發心的人雖然從因緣中得到一個入門之處，但還有無始以來的習氣，不能立刻清凈。必須讓他清除現在的業和流動的意識，這就是修行。不是說另外有什麼方法，教他修行。從聽聞佛法進入真理，聽聞真理深刻微妙，心自然圓滿光明，不處在迷惑的境地。縱然有成百上千的微妙義理，無論怎麼發揮都恰當。這才是得到座位、披上袈裟，自己掌握命運的時候。』總而言之，在實際的真理層面，不接受一絲塵埃；在萬行門中，不捨棄任何一法。如果能夠單刀直入，凡夫和聖人的情執都消失，本體顯露真常，事和理不二，那就是如如佛。 靈祐問仰山慧寂：『從哪裡回來？』仰山說：『從田里回來。』靈祐問：『稻子好割嗎？』仰山說：
【English Translation】 English version: Bone person (referring to a practitioner). That is a mountain of flesh (referring to the gathering place of sentient beings). However, it is not a place where a monk can reside. Zen Master Lingyou of Weishan asked: 'Among us, is there anyone who can dwell here?' The answer was: 'Let me examine it.' Weishan then asked the attendant to invite the head seat (senior monastic position in a temple) and the cook (monastic position in charge of food). Weishan saw the head seat and thought it was not suitable, but upon seeing the cook, he said: 'This is precisely the master of Weishan.' The head seat showed a displeased expression. Weishan then pointed to a clean bottle (a bottle for holding water) and asked: 'You are not allowed to call it a clean bottle, what do you two call it?' The head seat said: 'It must not be called a wooden 𣔻 (a container for holding water).' The cook kicked over the clean bottle. Weishan laughed and said: 'The head seat has lost the mountain.' The head seat was Hualin, and the cook was Lingyou. Weishan then sent Lingyou to reside at Weishan. Lingyou built temples there, and the military governor Li Jingrang reported to the court, and the temple was granted the name Tongqing. Chancellor Pei Xiu also consulted him on profound Buddhist teachings. Therefore, Buddhist learners from all over the world gathered here like spokes on a wheel. Zen Master Weishan Lingyou instructed the assembly: 'The mind of a practitioner should be simple and honest, without hypocrisy, without duplicity, without deceitful thoughts. At all times, seeing and hearing should be as usual, without any reservations. As long as the emotions are not attached to external objects, that is enough. The former sages only spoke of the faults of being attached to the mundane world. If there are not so many evil thoughts, emotions, views, delusions, and habits, then one can be called a 'no-affairs person,' what is wrong with that?' At that time, a monk asked: 'Does a person who has sudden enlightenment still need to practice?' Weishan replied: 'If one truly understands the root, saying practice or not practice are both sides of the same coin. Now, although the beginner obtains an entry point from conditions, there are still habits from beginningless time that cannot be immediately purified. It is necessary to teach him to purify the present karma and flowing consciousness, and that is practice. It is not to say that there is another method to teach him to practice. Entering into truth from hearing the Dharma, hearing the truth deeply and subtly, the mind naturally becomes complete and bright, not dwelling in a state of confusion. Even if there are hundreds and thousands of subtle meanings, whatever is expressed is appropriate. This is the time to obtain a seat, wear the robe, and take control of one's own destiny.' In short, in the realm of actual truth, not a single speck of dust is accepted; in the gate of myriad practices, not a single Dharma is abandoned. If one can directly enter with a single sword, the emotional attachments of ordinary beings and sages will disappear, the essence will reveal true constancy, and phenomena and principle will be non-dual, then that is Suchness Buddha. Lingyou asked Yangshan Huiji: 'Where are you coming from?' Yangshan said: 'From the fields.' Lingyou asked: 'Is the rice easy to harvest?' Yangshan said:
好刈也。祐云。作青見。作黃見。作不青不黃見。仰云。和尚背後是什麼。祐雲子還見么。仰拈起一穗禾云。和尚何曾問著者個。祐云此是鵝王擇乳。
祐睡次。仰山問訊。祐面向壁。仰云。和尚何得如此。祐轉身云。我適來得一夢。試與我原看。仰山取一盆水。與祐洗面。少頃香嚴來問訊。祐云。我適來得一夢。寂子原了。汝更原看。香嚴點一碗茶來。祐云。二子見解。過於鹙子。
大中癸酉正月九日。盥漱畢。趺坐而滅。壽八十三。臘五十九。葬于山之梔子園。四鎮比庭行軍涇原等州節度使右散騎常侍盧簡求撰碑。進士李商隱題額。
唐玄䇿
會稽之魯氏子。幼隨父賈。至天臺。見鄉呈為光明會盛甚。蓋隋智者禪師所創始也。其法于每歲九月。合遠近黑白之眾。無慮數千萬。而䇿心獨偉之。遂依禪林寺智廣師出家。遊方見大寂于江西。頓去平日礙膺之物。后以黃之九井山。奇秀可愛。因結茅其上。以致學者。或以其地之邃僻。而謂䇿曰。子亦惡能堪此寂寞哉。䇿曰。吾方以為樂。未見其寂寞也。大中八年示滅。謚圓寂。塔號智覺。
唐希運
閩人。蚤年即出家高安之黃檗山。具戒后。參詢遍至。嘗偕一僧。行天臺道中。娓娓談笑。皆穎脫可念。目光閃爍。旁射注前。遇大溪
【現代漢語翻譯】 現代漢語譯本 『好刈也。』（好刈也：好啊，收割吧。） 祐（祐：溈山靈祐，溈仰宗創始人）云：『作青見，作黃見，作不青不黃見。』（作青見：看見青色。作黃見：看見黃色。作不青不黃見：看見非青非黃之色。） 仰（仰：仰山慧寂，溈仰宗創始人）云：『和尚背後是什麼？』 祐云：『子還見么？』（子：你。） 仰拈起一穗禾云：『和尚何曾問著者個？』（著：這個。） 祐云：『此是鵝王擇乳。』（鵝王擇乳：比喻善能辨別真偽。） 祐睡次，仰山問訊。祐面向壁。仰云：『和尚何得如此？』 祐轉身云：『我適來得一夢，試與我原看。』（原看：解釋，分析。） 仰山取一盆水，與祐洗面。少頃香嚴來問訊。祐云：『我適來得一夢，寂子原了，汝更原看。』（寂子：指仰山慧寂。汝：你。） 香嚴點一碗茶來。祐云：『二子見解，過於鹙子。』（鹙子：舍利弗，佛陀十大弟子之一，以智慧著稱。） 大中癸酉正月九日，盥漱畢，趺坐而滅。壽八十三，臘五十九。葬于山之梔子園。四鎮比庭行軍涇原等州節度使右散騎常侍盧簡求撰碑。進士李商隱題額。 唐玄䇿（玄䇿：唐代僧人） 會稽之魯氏子，幼隨父賈，至天臺。見鄉呈為光明會盛甚，蓋隋智者禪師所創始也。其法于每歲九月，合遠近黑白之眾，無慮數千萬。而䇿心獨偉之，遂依禪林寺智廣師出家。遊方見大寂于江西，頓去平日礙膺之物。后以黃之九井山，奇秀可愛，因結茅其上，以致學者。或以其地之邃僻，而謂䇿曰：『子亦惡能堪此寂寞哉？』（子：你。） 䇿曰：『吾方以為樂，未見其寂寞也。』 大中八年示滅，謚圓寂，塔號智覺。 唐希運（希運：唐代僧人，即黃檗希運） 閩人。蚤年即出家高安之黃檗山。具戒后，參詢遍至。嘗偕一僧，行天臺道中，娓娓談笑，皆穎脫可念。目光閃爍，旁射注前。遇大溪
【English Translation】 English version 『Good reaping.』 You (You: Weishan Lingyou, founder of the Weiyang School) said: 『Seeing it as green, seeing it as yellow, seeing it as neither green nor yellow.』 (Seeing it as green: Seeing the color green. Seeing it as yellow: Seeing the color yellow. Seeing it as neither green nor yellow: Seeing a color that is neither green nor yellow.) Yang (Yang: Yangshan Huiji, founder of the Weiyang School) said: 『What is behind the abbot?』 You said: 『Do you still see it?』 (You: you.) Yang picked up an ear of rice and said: 『When did the abbot ever ask about this?』 (This: this.) You said: 『This is the goose king choosing milk.』 (Goose king choosing milk: a metaphor for being good at distinguishing between truth and falsehood.) You was sleeping, and Yangshan came to inquire. You faced the wall. Yang said: 『Why is the abbot like this?』 You turned around and said: 『I just had a dream, try to interpret it for me.』 (Interpret: explain, analyze.) Yangshan took a basin of water and washed You's face. After a while, Xiangyan came to inquire. You said: 『I just had a dream, Jizi has interpreted it, you interpret it again.』 (Jizi: refers to Yangshan Huiji. You: you.) Xiangyan brought a bowl of tea. You said: 『The understanding of the two of you surpasses Shariputra.』 (Shariputra: Sariputta, one of the ten major disciples of the Buddha, known for his wisdom.) On the ninth day of the first month of the Guiyou year of the Dazhong era, after washing up, he sat in the lotus position and passed away. He was eighty-three years old, with fifty-nine years of monastic life. He was buried in the gardenia garden on the mountain. Lu Jianqiu, the military governor of the four towns of Biting and the Jinyuan and other states, and the Right Attendant of the Dispersed Cavalry, wrote the epitaph. The Jinshi Li Shangyin wrote the inscription. Tang Xuanze (Xuanze: A Tang Dynasty monk) A son of the Lu family of Kuaiji, he followed his father in business to Tiantai when he was young. He saw that the local area was very prosperous in holding the Brightness Assembly, which was founded by the Chan Master Zhiyi of the Sui Dynasty. Its method was to gather tens of millions of people, both near and far, monks and laypeople, every September. Xuanze was unique in his ambition, so he became a monk under the master Zhiguang of Chanlin Temple. Traveling around, he met Daji in Jiangxi and immediately got rid of the obstacles that had been hindering him. Later, he found the Jiujing Mountain in Huangzhou to be beautiful and lovely, so he built a hut on it to attract scholars. Some people thought the place was too secluded and said to Xuanze: 『How can you bear this loneliness?』 (You: you.) Xuanze said: 『I find it enjoyable and do not see it as lonely.』 He passed away in the eighth year of Dazhong and was given the posthumous title Yuanji, and his pagoda was named Zhijue. Tang Xiyun (Xiyun: A Tang Dynasty monk, namely Huangbo Xiyun) A native of Min. He became a monk at Huangbo Mountain in Gaoan at an early age. After receiving the precepts, he consulted widely. He once traveled with a monk on the road to Tiantai, chatting and laughing, all witty and memorable. His eyes sparkled, shining brightly forward. They encountered a large stream
橫沮。方過雨湍漲。不可揭厲度。於是運乃卸笠搘杖而佇。其僧趣之。曰度去好。久佇奚為。運詭曰。要度自度。毋督我。俄而其僧竟度。如履平陸。既登彼岸。招手曰。度來度來。運遙咄曰。自了漢。早知如此。必斫折汝脛。其僧隔水禮謝曰。真大乘法器也。我不如。我不如。竟去不復見。
又嘗游京師。午則分衛檀越家。久候屏著間。未有所得。聞一姥誶語其內曰。太無厭生。運意以為未有所施。而謂之無厭。其必有說焉。已而姥使童子召入置食。問曰。師亦曾見百丈山海禪師乎。當今第一善知識也。且老妾五障之身。忝于慧忠國師處有省。以師巍巍堂堂之相。寧自棄哉。自是見百丈。問曰。從上宗乘如何指示。百丈良久。運云。恁么則後人斷絕去也。丈云。將謂汝是個人。遽起入方丈。運有省。隨後入云。希運特來。丈云。若爾則他后不得孤負老僧。
丈一日問運。什麼處去來。運云。山下拾菌子來。丈云。還見大蟲么。運便作虎聲。丈拈斧子作斫勢。運打丈一摑。丈吟吟而笑。即上堂云。大雄山下有大蟲。老漢今日親遭一口。汝等諸人好看。
運在南泉。普請擇菜。泉問。什麼處去來。運云。擇菜去來。泉云。將什麼擇。運舉起刀子。泉云。大家擇菜去。
一日泉謂運曰。老僧偶作
得牧牛歌。請長老和。運云。某甲自有師了。運辭泉。泉門送。提起運笠子云。長老身才沒量大。笠子太小生。運云。雖然如此。大千世界。總在里許。泉云王老師聻。運戴笠子便去。
后居洪之大安寺。海眾奔輳。相國裴公休方廉問其地。迎至州問道。且作傳心法要一編。示運。運接置於座。略不披閱。良久云會么。公云不會。運云。若便恁會去。猶較些子。裴公由是深加尊奉。凡仕官所在。必執弟子禮。邀致闡演。嘗贈之詩曰。曾傳達士心中印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡章濵。一千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。大中間。終於所住寺。詔謚斷際。塔號廣業。事具傳燈錄。
唐寰中
姓盧氏。河東蒲阪人。少為書生。年二十五。偕計中甲科。然未愜所志。欲再試禮部。而適丁母憂。因廬墓所。服闋竟。出家于北京童子寺。歲未二週。而諸經通習。遂造嵩岳。受具戒。復淹貫律部。后詣百丈山謁大智海公。而究見性之指焉。俄結庵南嶽常樂寺之絕頂。諫議大夫崔公。尤推重。為別創方丈。一日南泉至問。如何是庵中主。答云蒼天蒼天。泉云蒼天且置。如何是庵中主。答云會即便會。莫忉怛。泉拂袖去。游錢唐止大慈山。山居浙江上。地斥鹵
【現代漢語翻譯】 現代漢語譯本 得牧牛歌。請長老和（應為『和尚』，對僧侶的尊稱）。運云：『某甲（古人自謙之稱）自有師父了。』運辭別泉（應為『南泉普愿』，禪宗大師）。南泉送出門。提起運的斗笠說：『長老（對年長僧侶的尊稱）身材沒量大，斗笠太小了。』運說：『雖然如此，大千世界，總在這斗笠里。』南泉說：『王老師（對禪師的尊稱）呢？』運戴上斗笠便走了。
後來住在洪州（今江西南昌）的大安寺。很多僧人聚集而來。宰相裴休（唐朝名臣）當時正在那裡巡視，迎接運到州里問道，並且寫了一篇《傳心法要》給運看。運接過放在座位上，略微沒有翻閱。過了很久，問：『會么（明白了嗎）？』裴休說：『不會。』運說：『如果這樣就能明白，還算好些。』裴休因此更加尊敬他。凡是做官的地方，必定以弟子之禮對待，邀請他去闡揚佛法。曾經贈詩給他：『曾傳達士心中印，額有圓珠七尺身。掛錫十年棲蜀水，浮杯今日渡章濵。一千龍象隨高步，萬里香花結勝因。擬欲事師為弟子，不知將法付何人。』大中（唐宣宗年號）年間，圓寂于所住的寺廟。朝廷追諡為『斷際』，塔號『廣業』。事蹟詳見《傳燈錄》。
唐寰中
姓盧氏，河東蒲阪（今山西永濟）人。年輕時是讀書人，二十五歲時，參加科舉考試中了進士。然而沒有滿足自己的志向，想要再次參加禮部的考試，恰逢母親去世，因此在墓旁守孝。守孝期滿后，在北京童子寺出家。不到兩年，就通習了各種經典，於是前往嵩山，受了具足戒。又深入研究律宗。後來到百丈山拜見大智海公（百丈懷海，禪宗大師），從而徹底明白了見性的道理。不久在南嶽常樂寺的絕頂結庵居住。諫議大夫崔公（應為『崔群』，唐朝官員）特別推崇他，為他另外建立了方丈室。一天，南泉普愿（禪宗大師）來問道：『如何是庵中主？』答道：『蒼天蒼天。』南泉說：『蒼天且放一邊，如何是庵中主？』答道：『會即便會，莫忉怛（不要憂愁）。』南泉拂袖而去。遊歷到錢塘（今杭州），住在慈山。山居在浙江的上游，土地貧瘠。
【English Translation】 English version He obtained the 'Cattle Herding Song'. He asked Elder He (a respectful term for a monk). Yun said, 'I already have a teacher.' Yun bid farewell to Quan (referring to Nanquan Puyuan, a Chan master). Nanquan saw him off at the gate. Picking up Yun's bamboo hat, he said, 'Elder (a respectful term for an older monk), your body is immeasurable, but the hat is too small.' Yun said, 'Even so, the entire great thousand worlds are contained within it.' Quan said, 'Where is Teacher Wang (a respectful term for a Chan master)?' Yun put on the hat and left.
Later, he resided at Da'an Temple in Hongzhou (present-day Nanchang, Jiangxi). Many monks gathered there. Chancellor Pei Xiu (a famous minister of the Tang Dynasty) was inspecting the area at the time. He welcomed Yun to the prefecture and asked him questions, and also wrote a 'Essentials of Mind Transmission' for Yun to see. Yun took it and placed it on the seat, barely glancing at it. After a long time, he asked, 'Do you understand?' Pei Xiu said, 'I don't understand.' Yun said, 'If you could understand it so easily, it would be better.' Pei Xiu therefore respected him even more. Wherever he served as an official, he would treat him with the respect due to a disciple, inviting him to expound the Dharma. He once presented him with a poem: 'He once transmitted the seal in the heart of a great man, with a round pearl on his forehead and a seven-foot body. He has dwelled in the waters of Shu for ten years, and today he floats across the Zhang River in a cup. A thousand dragons and elephants follow his lofty steps, and ten thousand miles of fragrant flowers form a victorious cause. I intend to serve you as a disciple, but I don't know to whom you will entrust the Dharma.' During the Dazhong era (reign of Emperor Xuanzong of Tang), he passed away at the temple where he resided. The court posthumously named him 'Duanji', and his pagoda was named 'Guangye'. His deeds are recorded in the 'Transmission of the Lamp'.
Tang Huanzhong
His surname was Lu, and he was from Puban in Hedong (present-day Yongji, Shanxi). He was a scholar in his youth. At the age of twenty-five, he passed the imperial examination. However, he was not satisfied with his ambitions and wanted to take the Ministry of Rites examination again, but he happened to be in mourning for his mother. Therefore, he observed mourning by her grave. After the mourning period was over, he became a monk at Tongzi Temple in Beijing. In less than two years, he had mastered various scriptures, so he went to Mount Song and received the full precepts. He also studied the Vinaya School in depth. Later, he visited Great Master Dazhi Hai (Baizhang Huaihai, a Chan master) at Mount Baizhang, and thus thoroughly understood the principle of seeing one's nature. Soon after, he built a hermitage on the summit of Changluo Temple in Mount Nanyue. Grand Counselor Cui (referring to Cui Qun, an official of the Tang Dynasty) especially admired him and created a separate abbot's room for him. One day, Nanquan Puyuan (a Chan master) came and asked, 'What is the master of the hermitage?' He replied, 'Heaven, heaven.' Nanquan said, 'Let's put heaven aside for now, what is the master of the hermitage?' He replied, 'Understand immediately, don't worry.' Nanquan flicked his sleeve and left. He traveled to Qiantang (present-day Hangzhou) and stayed at Cishan Mountain. He lived in the upper reaches of Zhejiang, where the land was barren.
砂礫。無所得水。將去而他。忽有虎跪地出泉。甘洌可飲。識者以為神。而眾亦大集。上堂云。山僧不會答話。只能識病。有一僧出前立云。遠有病么。請師識。中便下座。歸方丈。趙州問。般若以何為體。答云。般若以何為體。州大笑而出。中明日見趙州掃地次。中問般若以何為體。州置帚大笑撫掌。中便歸方丈。有僧辭往江西。中雲。我勞汝得否。僧云勞什麼。中雲勞汝將取老僧去。僧云。更有過於和尚者。亦不能將去得。中便休。其僧后舉似洞山。山云。阇梨爭合恁么道。僧云。和尚作么生。洞云將得。洞又問其僧云。大慈別有什麼言句。僧云。有時示眾云。說得一丈不如行得一尺。說得一尺。不如行得一寸。洞云我不恁么道。僧云作么生道。洞云。說取行不得底。行取說不得底。會廢教因民服。徙戴氏引墅。大中初。詔除前禁。復儀相。太守劉公加禮敬。叢社之盛。不減疇昔。咸通三年二月十五日。囑累畢。怡然坐逝。壽八十三。臘五十四。其冬克塔而窆焉。
唐宣鑒
劍南周氏子。幼不群。稍長出家登戒。習復經律。鄉里譽之。時達磨之道。方盛行襄漢間。龍潭信禪師名尤振。鑒因挾復造之。見則遽曰。久向龍潭。及乎到來。潭又不見。龍又不現。鑒曰。子親到龍潭來。一夕久侍立方丈上。將
【現代漢語翻譯】 現代漢語譯本： 砂礫。無所得水。將要去其他地方。忽然有老虎跪在地上，泉水涌出，甘甜清冽可以飲用。有見識的人認為是神蹟，於是眾人也大量聚集。宣鑒禪師上堂說法時說：『山僧我不會回答問題，只能識別病癥。』有一位僧人走出來站在前面說：『遠處有病癥嗎？請師父識別。』宣鑒禪師便走下座位，回到方丈室。趙州禪師問：『般若（Prajna，智慧）以什麼為本體？』宣鑒禪師回答說：『般若以什麼為本體？』趙州禪師大笑而出。第二天，宣鑒禪師看見趙州禪師正在掃地，便問：『般若以什麼為本體？』趙州禪師放下掃帚，大笑並拍手。宣鑒禪師便回到方丈室。有一位僧人告辭要前往江西，宣鑒禪師說：『我可以勞煩你嗎？』僧人說：『勞煩什麼？』宣鑒禪師說：『勞煩你帶走我這個老僧。』僧人說：『即使有比和尚您更過分的人，也不能帶走您。』宣鑒禪師便作罷。那位僧人後來把這件事告訴了洞山禪師，洞山禪師說：『你為什麼那樣說？』僧人問：『和尚您怎麼說？』洞山禪師說：『帶得走。』洞山禪師又問那位僧人：『大慈禪師還有什麼言語？』僧人說：『有時向大眾開示說：『說得一丈不如行得一尺，說得一尺不如行得一寸。』』洞山禪師說：『我不是這樣說的。』僧人問：『怎麼說？』洞山禪師說：『說那些無法做到的，做那些無法說出的。』宣鑒禪師能夠廢除苛政，使百姓歸服。他遷移戴氏，引水入別墅。大中初年，皇帝下詔解除之前的禁令，恢復了原有的儀容。太守劉公對他非常尊敬，寺廟的興盛，不亞於從前。咸通三年二月十五日，囑咐完後事，安詳坐化圓寂，享年八十三歲，僧臘五十四年。那年冬天，建塔安葬。
唐宣鑒（Tang Xuanjian）
劍南周氏的兒子。從小就不合羣，長大后出家受戒，學習經律，鄉里人都稱讚他。當時達磨（Bodhidharma）的禪道，正在襄漢一帶盛行，龍潭信禪師（Longtan Xin）的名聲尤其響亮。宣鑒禪師於是帶著經書去拜訪他，見面后立刻說：『久仰龍潭禪師的大名，可是到了這裡，龍潭禪師又不見了，龍也不顯現。』宣鑒禪師說：『弟子親自到了龍潭。』一天晚上，他長時間侍立在方丈室上，將要離開的時候，龍潭禪師說：
【English Translation】 English version: Gravel. No water to be found. About to leave for elsewhere. Suddenly, a tiger knelt on the ground, and a spring gushed forth, sweet and drinkable. Those who knew recognized it as a miracle, and the masses gathered in great numbers. Xuanjian (Xuanjian, personal name) said in the Dharma hall: 'This mountain monk is unable to answer questions, only able to recognize illnesses.' A monk came forward and stood before him, saying: 'Is there an illness far away? Please, Master, recognize it.' Xuanjian then descended from his seat and returned to his abbot's quarters. Zhaozhou (Zhaozhou, a famous Chan master) asked: 'What is the substance of Prajna (Prajna, wisdom)?' Xuanjian replied: 'What is the substance of Prajna?' Zhaozhou laughed loudly and left. The next day, Xuanjian saw Zhaozhou sweeping the ground and asked: 'What is the substance of Prajna?' Zhaozhou put down the broom, laughed loudly, and clapped his hands. Xuanjian then returned to his abbot's quarters. A monk bid farewell to go to Jiangxi. Xuanjian said: 'May I trouble you?' The monk said: 'Trouble me with what?' Xuanjian said: 'Trouble you to take this old monk away.' The monk said: 'Even someone more excessive than the Abbot cannot take you away.' Xuanjian then ceased. The monk later told Dongshan (Dongshan, a famous Chan master) about this, and Dongshan said: 'Why did you say it that way?' The monk asked: 'What would the Abbot say?' Dongshan said: 'Can be taken.' Dongshan then asked the monk: 'What other sayings does Great Compassion (Da Ci, another Chan master) have?' The monk said: 'Sometimes he instructs the assembly, saying: 'Speaking of one 'zhang' (a unit of length) is not as good as acting one 'chi' (a unit of length), speaking of one 'chi' is not as good as acting one 'cun' (a unit of length).'' Dongshan said: 'I don't say it that way.' The monk asked: 'How do you say it?' Dongshan said: 'Speak of what cannot be done, do what cannot be spoken.' Xuanjian was able to abolish oppressive policies and cause the people to submit. He moved the Dai family and diverted water into the villa. In the early years of the Dazhong era, the emperor issued an edict to lift the previous prohibitions and restore the original appearance. Prefect Liu showed him great respect, and the temple's prosperity was no less than before. On the fifteenth day of the second month of the third year of Xiantong, after entrusting his affairs, he passed away peacefully in a seated position, at the age of eighty-three, with fifty-four years as a monk. That winter, a pagoda was built and he was buried.
Tang Xuanjian (Tang Xuanjian)
The son of the Zhou family of Jiannan. He was not sociable from a young age. When he grew up, he left home to become a monk and received the precepts, studying the scriptures and precepts. The people in his hometown praised him. At that time, the Chan path of Bodhidharma (Bodhidharma) was flourishing in the Xianghan area, and the name of Chan Master Longtan Xin (Longtan Xin) was especially prominent. Xuanjian then took the scriptures to visit him, and upon seeing him, immediately said: 'I have long admired the name of Chan Master Longtan, but when I arrive here, Chan Master Longtan is not to be seen, and the dragon does not appear.' Xuanjian said: 'This disciple has personally arrived at Longtan.' One night, he stood for a long time in the abbot's room, and as he was about to leave, Chan Master Longtan said:
出索燭焉。信授以紙燭。鑒擬接次。信即吹滅之。鑒禮拜。信云見什麼便禮拜。鑒云。從今向去。不疑天下老和尚舌頭也。明日即辭去。信謂諸徒曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他日向孤峰頂上。立吾道在。
鑒抵溈山。從法堂西過東。回顧方丈云。無無。便出。至僧堂前。乃云。也不可草草匆匆。遂具威儀上參。跨門提起坐具喚云。和尚。溈山擬取拂子。鑒喝揚袂而出。溈山晚間問維那云。今日新到僧何在。對曰。那僧見和尚了。便背法堂。著草鞋去也。溈問云。你眾人還識者僧否。眾云不識。溈云。是僧將來。有把茆蓋頭。呵佛罵祖去在。住澧陽三十年。屬武宗廢教。避難於獨浮山石室中。大中初。武陵太守薛廷望。再崇葺德山禪院。請鑒居之。上堂云。於己無事。則勿妄求。妄求而得之。亦非得也。汝但無心於事。無事於心。則虛而靈。空而妙。毫𨤲繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝若求之。得無累乎。及其厭之。又成大患。
鑒一日問維那。今日幾人新到。那云八人。鑒云。將來一時生按著。
龍牙問學人。仗鏌鎁劍。擬取師頭時如何。鑒引頸。牙云。頭落也。鑒微笑。牙後到洞山舉前語。山云。德山道什麼。
【現代漢語翻譯】 現代漢語譯本： 於是（溈山）叫人點燃蠟燭。（薛）信接過紙燭，（溈山）想要靠近仔細看他，（薛）信立即吹滅了蠟燭。（溈）鑒（慧鑒）向溈山禮拜。溈山問：『你見到什麼就禮拜？』鑒說：『從今以後，不再懷疑天下老和尚的舌頭了。』第二天就告辭離開了。溈山對眾弟子說：『我們當中有個人，牙齒像劍樹一樣鋒利，嘴巴像血盆一樣可怕，一棒子打下去也不會回頭。將來會在孤峰頂上，確立我的道。』
慧鑒到達溈山，從法堂西邊走到東邊，回頭看著方丈室說：『沒有，沒有。』就出去了。走到僧堂前，又說：『也不能草草了事。』於是整理好儀容，上前參拜。跨過門檻，提起坐具，喊道：『和尚！』溈山想要拿起拂子，慧鑒大喝一聲，甩袖而去。晚上，溈山問維那（寺院的事務負責人）說：『今天新來的僧人在哪裡？』維那回答說：『那個僧人見過和尚后，就背離法堂，穿著草鞋走了。』溈山問：『你們這些人還認識那個僧人嗎？』眾僧回答說不認識。溈山說：『這個僧人將來，會用茅草蓋住頭，呵斥佛，謾罵祖師。』（慧鑒）在澧陽住了三十年，正趕上武宗廢除佛教，（他）在獨浮山的石室中避難。大中初年，武陵太守薛廷望，重新修繕德山禪院，請慧鑒居住。（慧鑒）上堂說法時說：『如果自己沒有事，就不要胡亂追求。胡亂追求而得到的，也不是真正得到的。你們只要對事無心，對心無事，那麼就會虛空而靈妙。稍微有一點點牽掛，就是三惡道的業因。稍微產生一點點情念，就會被束縛在萬劫之中。聖人的名號，凡人的稱呼，都是虛假的。各種不同的外貌，低劣的形體，都是虛幻的。你們如果追求這些，難道不會被拖累嗎？等到厭惡這些的時候，又會成為大患。』
慧鑒有一天問維那：『今天新來了幾個人？』維那回答說：『八個人。』慧鑒說：『把他們都帶來，一起按倒在地。』
龍牙問學人：『拿著鏌鎁劍，想要取老師的頭時，該怎麼辦？』慧鑒伸出脖子。龍牙說：『頭掉了。』慧鑒微微一笑。龍牙後來到洞山，提起之前的事情。洞山說：『德山說了什麼？』
【English Translation】 English version: Then (Weishan) asked for a candle. Xue Xin received the paper candle. (Weishan) intended to get closer to examine him carefully, but Xue Xin immediately blew it out. Jian (Huijian) bowed to Weishan. Weishan asked, 'What did you see that made you bow?' Jian said, 'From now on, I will no longer doubt the tongues of all the old monks in the world.' The next day, he bid farewell and left. Weishan said to his disciples, 'Among us, there is a person whose teeth are as sharp as sword trees and whose mouth is as terrifying as a blood basin. He will not turn back even if struck with a stick. In the future, he will establish my Way on the solitary peak.'
Huijian arrived at Weishan, walked from the west side of the Dharma Hall to the east side, and looked back at the abbot's room, saying, 'Nothing, nothing.' Then he went out. Reaching the front of the monks' hall, he said, 'It cannot be done hastily.' So he arranged his robes and went forward to pay respects. Stepping over the threshold, he raised his sitting cloth and shouted, 'Monk!' Weishan intended to pick up his whisk, but Huijian shouted loudly, flicked his sleeves, and left. In the evening, Weishan asked the director (the person in charge of the monastery's affairs), 'Where is the newly arrived monk today?' The director replied, 'That monk saw the monk and then turned away from the Dharma Hall, wearing straw sandals and leaving.' Weishan asked, 'Do any of you recognize that monk?' The monks replied that they did not. Weishan said, 'This monk will, in the future, cover his head with thatch, scold the Buddha, and curse the patriarchs.' (Huijian) lived in Liyang for thirty years, coinciding with Emperor Wuzong's suppression of Buddhism, and (he) took refuge in a stone chamber on Dufu Mountain. In the early years of the Dazhong era, Xue Tingwang, the prefect of Wuling, rebuilt Deshan Monastery and invited Huijian to reside there. (Huijian) said in his Dharma talk, 'If you have nothing to do yourself, do not seek things recklessly. What you obtain through reckless seeking is not truly obtained. You only need to be without mind towards things and without things in your mind, then you will be empty and spiritually responsive. The slightest attachment is the cause of karma for the three evil realms. The slightest arising of emotion binds you for countless eons. The names of saints and the titles of ordinary people are all false. Various different appearances and inferior forms are all illusory. If you seek these things, will you not be burdened? And when you become disgusted with them, it will become a great affliction.'
One day, Huijian asked the director, 'How many new people arrived today?' The director replied, 'Eight people.' Huijian said, 'Bring them all here and press them to the ground together.'
Longya asked a student, 'What should be done when wielding the Moyé sword, intending to take the teacher's head?' Huijian stretched out his neck. Longya said, 'The head falls.' Huijian smiled slightly. Longya later went to Dongshan and mentioned the previous conversation. Dongshan said, 'What did Deshan say?'
牙云。德山無語。山云。莫道無語。且將德山落底頭。呈似老僧。牙省過懺謝。有人舉似鑒。鑒云。洞山老人不識好惡。者個漢。死來多少時。救得有什麼用處。
雪峰問。從上宗風以何法示人。鑒云。我宗無語句。亦無一法與人。巖頭聞云。德山老人一條脊樑骨硬似鐵。拗不折。雖然如是。唱教門中。猶較些子。
鑒尋常遇僧到參。多以柱杖打。臨濟聞之。教侍者參次。待其打時。但接取柱杖。當胸一柱。侍者壹如臨濟教。鑒便歸方丈。待者回舉似臨濟。濟云從來疑著者漢。
六年乙酉歲。十二月三日。忽告其徒曰。捫空追向。勞汝心神。夢覺覺非。復有何事。竟坐逝。春秋八十四。戒臘六十五。
唐藏奐
生蘇州華亭之朱氏。方娠及產。人聞異香氣。為兒時。嘗墮井中。若有物以舉而出之者。丱歲禮道曠禪師剃落。弱冠詣嵩山受具。母每想念。輒涕泣。因爾喪明。迨歸省。即能視如故。母喪哀毀。廬墓致禎祥。以孝名鄉里。見靈默大師於五泄山。獲悟入。涉會昌大中教門盛衰之變。守道自若。及洛陽再造長壽寺。詔居之。手緝梵夾。以完大藏。嘗謂人曰。吾前身。寔四明天童山曇粹也。宿緣且至。吾其歸乎。會南海楊公收典姑蘇。建精舍。迎奐。因東還。大中十二年。鄞檀越任景
【現代漢語翻譯】 現代漢語譯本： 牙云（牙云禪師）。德山（德山宣鑒禪師）無語。 山云（山禪師）。莫道無語。且將德山落底頭（德山禪師的徹底處），呈似老僧（呈現給老僧）。牙省過懺謝（牙云禪師省悟后懺悔謝罪）。 有人舉似鑒（有人將此事告訴鑒禪師）。鑒云（鑒禪師說）。洞山老人（洞山良價禪師）不識好惡。者個漢（這個人），死來多少時，救得有什麼用處。
雪峰（雪峰義存禪師）問。從上宗風以何法示人？鑒云（鑒禪師說）。我宗無語句，亦無一法與人。 巖頭（巖頭全豁禪師）聞云。德山老人一條脊樑骨硬似鐵，拗不折。雖然如是，唱教門中，猶較些子。
鑒（鑒禪師）尋常遇僧到參，多以柱杖打。臨濟（臨濟義玄禪師）聞之，教侍者參次，待其打時，但接取柱杖，當胸一柱。侍者壹如臨濟教。鑒便歸方丈。待者回舉似臨濟。濟云（臨濟禪師說）。從來疑著者漢。
六年乙酉歲，十二月三日，忽告其徒曰。捫空追向，勞汝心神。夢覺覺非，復有何事。竟坐逝。春秋八十四，戒臘六十五。
唐藏奐（唐代藏奐禪師）
生蘇州華亭之朱氏。方娠及產，人聞異香氣。為兒時，嘗墮井中，若有物以舉而出之者。丱歲禮道曠禪師剃落。弱冠詣嵩山受具。母每想念，輒涕泣，因爾喪明。迨歸省，即能視如故。母喪哀毀，廬墓致禎祥，以孝名鄉里。見靈默大師於五泄山，獲悟入。涉會昌大中教門盛衰之變，守道自若。及洛陽再造長壽寺，詔居之。手緝梵夾，以完大藏。嘗謂人曰。吾前身，寔四明天童山曇粹也。宿緣且至，吾其歸乎。會南海楊公收典姑蘇，建精舍，迎奐。因東還。大中十二年，鄞檀越任景
【English Translation】 English version: Ya Yun (Zen Master Ya Yun). Deshan (Zen Master Deshan Xuanjian) was silent. Shan Yun (Zen Master Shan). Don't say he was silent. Just take Deshan's ultimate point and present it to this old monk. Ya Yun realized his mistake, repented, and apologized. Someone told Jian (Zen Master Jian) about this. Jian said, 'Old Man Dongshan (Zen Master Dongshan Liangjie) doesn't know good from bad. This fellow, how long has he been dead? What's the use of saving him?'
Xuefeng (Zen Master Xuefeng Yicun) asked, 'What method has been used to show people the ancestral style from the past?' Jian said, 'My school has no words or phrases, nor does it give any dharma to people.' Yantou (Zen Master Yantou Quanhuo) heard this and said, 'Old Man Deshan's spine is as hard as iron and cannot be broken. Even so, in the teaching of doctrines, it's still a bit better.'
Jian (Zen Master Jian) often hit monks with his staff when they came to visit him. Linji (Zen Master Linji Yixuan) heard about this and told his attendant to wait for him to strike, then to grab the staff and thrust it at his chest. The attendant did as Linji instructed. Jian then returned to his room. The attendant reported this to Linji. Linji said, 'I've always suspected this fellow.'
In the sixth year, Yiyou, on the third day of the twelfth month, he suddenly told his disciples, 'Chasing after emptiness is exhausting your minds. When you awaken from a dream and realize it's not real, what else is there?' Then he passed away while sitting. He was eighty-four years old, with sixty-five years of monastic life.
Tang Dynasty's Zang Huan (Zen Master Zang Huan of the Tang Dynasty)
He was born into the Zhu family of Huating in Suzhou. When his mother was pregnant and gave birth, people smelled a strange fragrance. As a child, he once fell into a well, but it was as if something lifted him out. At a young age, he was tonsured by Zen Master Daokuang. When he reached adulthood, he went to Mount Song to receive the full precepts. His mother often missed him and wept, causing her to lose her sight. When he returned home to visit, she was able to see as before. After his mother's death, he mourned her deeply, living by her grave and bringing good fortune, becoming known for his filial piety in the village. He met Great Master Lingmo at Mount Wuxie and attained enlightenment. He experienced the rise and fall of the Buddhist teachings during the Huichang and Dazhong periods, remaining steadfast in his practice. When the Changshou Temple in Luoyang was rebuilt, he was ordered to reside there. He hand-copied the Buddhist scriptures to complete the Great Treasury. He once said to people, 'My previous life was indeed Tan Cui of Mount Tiantong in Siming. My past karma is about to come to fruition, and I shall return.' It happened that Yang Gong of the South Sea was in charge of Suzhou and built a monastery, inviting Huan. Thus, he returned east. In the twelfth year of Dazhong, Yin benefactor Ren Jing
求愿。悉捐其家。奉三寶。慕奐行義。祈請為開山第一世。眾擁留不聽往。奐以棕拂遺之曰。此在即我在爾。尚何疑。既說法。玄侶云委。且為筑一墩西北隅。植柏五根其上。以表五百墩。曰此水地吾以鎮之。俄剡𡨥裘甫犯鄞。一日其徒二千人。盡執兵突入。奐瞑目宴坐堂上。賊臨以鋒刃。色不撓。賊悸懾。扣頭謝罪去。賊平。州上其事。詔賜寺額棲心。以旌奐德。而天童亦時所蒞止也。咸通七年秋。示微疾。預戒弟子曰。七日之後。吾且逝矣。可權窆天童巖。更三年而阇維焉。八月三日終。壽七十七。臘五十七。十年八月三日。弟子遵遺命從事。獲舍利數千粒。色紅翠可愛。十三年。弟子價休。詣闕請謚。詔謚心鏡。塔曰壽相。刺史崔琪撰文勒碑。
唐從諫
姓張氏。其先南陽人。后徙廣陵。性倜儻。為鄉里所畏服。有善相者。謂曰。子身八尺。眉目秀朗。他日必荷榮寄。諫曰。素不願仕進。未知所以榮寄也。曰非獨以仕進為榮寄。方壯歲。忽謝遣妻子。求剃染。甫登戒品。因悟心宗。尋掛錫于洛下廣孝寺。慕道之賓。紛然參訪。民間尤敬事之。設食必位對賓頭盧尊者曰。固生羅漢也。會昌沙汰。諫烏帽麻袍。得皇甫氏溫泉之別業匿焉。夏嘗入定於后岡喬木下。一日雷電。風雨大作。他在者皆驚走。諫
【現代漢語翻譯】 現代漢語譯本 求愿（請求）。悉捐其家（全部捐獻家產）。奉三寶（供奉佛法僧三寶）。慕奐行義（仰慕道奐的德行）。祈請為開山第一世（請求他擔任開山第一代住持）。眾擁留不聽往（眾人擁護挽留，但他不聽從）。奐以棕拂遺之曰（道奐將棕拂贈送給他們說），『此在即我在爾（這棕拂在此，就如同我在此一樣），尚何疑（還懷疑什麼呢）？』既說法（於是開始說法），玄侶云委（修道的人像云一樣聚集）。且為筑一墩西北隅（並且在西北角修築一個土墩），植柏五根其上（在上面種植五棵柏樹），以表五百墩（來象徵五百個土墩），曰（說），『此水地吾以鎮之（這片水地我用來鎮住它）。』俄剡𡨥裘甫犯鄞（不久剡縣的裘甫侵犯鄞縣）。一日其徒二千人（有一天，他的兩千名黨徒），盡執兵突入（全部拿著武器衝進來）。奐瞑目宴坐堂上（道奐閉著眼睛，安詳地坐在堂上）。賊臨以鋒刃（盜賊用刀刃逼近他），色不撓（他的臉色沒有絲毫改變）。賊悸懾（盜賊感到恐懼害怕），扣頭謝罪去（磕頭謝罪離去）。賊平（盜賊平定后），州上其事（州府將這件事上報）。詔賜寺額棲心（皇帝下詔賜寺廟名為『棲心』），以旌奐德（來表彰道奐的德行）。而天童亦時所蒞止也（而天童寺也是他時常前往的地方）。咸通七年秋（咸通七年秋天），示微疾（他示現輕微的疾病）。預戒弟子曰（預先告誡弟子們說），『七日之後，吾且逝矣（七天之後，我就要去世了）。可權窆天童巖（可以暫時安葬在天童巖），更三年而阇維焉（三年後再火化）。』八月三日終（八月初三圓寂），壽七十七（享年七十七歲），臘五十七（僧臘五十七年）。十年八月三日（十年後的八月初三），弟子遵遺命從事（弟子們遵照遺囑辦理後事），獲舍利數千粒（得到舍利數千粒），色紅翠可愛（顏色紅綠相間，非常可愛）。十三年（十三年後），弟子價休（弟子價休），詣闕請謚（前往朝廷請求賜予謚號）。詔謚心鏡（皇帝下詔賜謚號為『心鏡』），塔曰壽相（塔名為『壽相』）。刺史崔琪撰文勒碑（刺史崔琪撰寫文章刻在石碑上）。 唐從諫（唐朝的從諫禪師） 姓張氏（姓張）。其先南陽人（祖先是南陽人），后徙廣陵（後來遷居到廣陵）。性倜儻（性格灑脫不拘），為鄉里所畏服（被鄉里人所敬畏）。有善相者（有善於相面的人），謂曰（對他說），『子身八尺（你身高八尺），眉目秀朗（眉清目秀）。他日必荷榮寄（將來必定會身負重任）。』諫曰（從諫說），『素不願仕進（我一向不願做官），未知所以榮寄也（不知道會擔任什麼重任）。』曰（相面的人說），『非獨以仕進為榮寄（不僅僅是做官才算重任）。』方壯歲（正當壯年時），忽謝遣妻子（忽然辭別妻子）。求剃染（請求剃度出家）。甫登戒品（剛受完戒），因悟心宗（就領悟了心宗）。尋掛錫于洛下廣孝寺（不久便在洛陽廣孝寺掛單）。慕道之賓（仰慕佛道的人），紛然參（紛紛前來參拜）。間尤敬事之（*尤其敬重他）。設食必位對賓頭盧尊者曰（每次吃飯時，一定在面對賓頭盧尊者的位置擺放一份），『固生羅漢也（他本來就是活著的羅漢）。』會昌沙汰（會昌法難時），諫烏帽麻袍（從諫頭戴烏帽，身穿麻袍），得皇甫氏溫泉之別業匿焉（在皇甫氏溫泉的別墅里躲藏起來）。夏嘗入定於后岡喬木下（夏天曾經在後岡的喬木下入定）。一日雷電（有一天雷電交加），風雨大作（狂風暴雨大作）。他在者皆驚走（其他人在他身邊的都驚慌逃走了），諫（從諫）
【English Translation】 English version He sought permission. He donated his entire family fortune, revering the Three Jewels (Buddha, Dharma, Sangha). Admiring Dao Huan's virtuous conduct, they earnestly requested him to be the first abbot of the mountain. The community urged him to stay, but he refused to listen. Huan left them a palm whisk, saying, 'This is here, which is as good as me being here. What doubts do you still have?' He then expounded the Dharma, and those seeking enlightenment gathered like clouds. They also built a mound in the northwest corner, planting five cypress trees on it to represent the Five Hundred Mounds, saying, 'This watery land, I will use it to suppress it.' Soon after, Qiu Fu of Shan County invaded Yin County. One day, his two thousand followers, all armed, stormed in. Huan closed his eyes and sat serenely in the hall. The bandits approached him with sharp blades, but his expression did not waver. The bandits were frightened and prostrated themselves, apologizing before leaving. After the rebellion was quelled, the state reported the matter to the court. The emperor issued an edict granting the temple the name 'Qixing' (Dwelling of the Mind) to commend Huan's virtue. Tiantong Temple was also a place he frequently visited. In the autumn of the seventh year of Xiantong, he showed signs of a slight illness, forewarning his disciples, 'Seven days from now, I will pass away. You may temporarily bury me at Tiantong Rock, and cremate me three years later.' He passed away on the third day of the eighth month, at the age of seventy-seven, with fifty-seven years of monastic life. On the third day of the eighth month, ten years later, the disciples followed his last wishes and carried out the cremation, obtaining several thousand relics, with lovely red and green colors. Thirteen years later, the disciple Jia Xiu went to the court to request a posthumous title. The emperor issued an edict granting the title 'Xin Jing' (Mind Mirror), and the pagoda was named 'Shou Xiang' (Longevity Appearance). The prefect Cui Qi composed an inscription for the stele. Tang Congjian His surname was Zhang. His ancestors were from Nanyang, later moving to Guangling. He was of an unconventional nature, respected and feared by the villagers. A skilled physiognomist said to him, 'You are eight feet tall, with handsome features. One day, you will surely bear great responsibility.' Congjian said, 'I have never desired officialdom, so I do not know what responsibility I will bear.' The physiognomist said, 'It is not only officialdom that is considered a great responsibility.' When he was in his prime, he suddenly bid farewell to his wife and children, seeking ordination. Soon after receiving the precepts, he awakened to the Mind School. He then stayed at Guangxiao Temple in Luoyang. Those who admired the Way flocked to visit him. * especially respected him. When serving food, he always placed a portion opposite the Venerable Pindola, saying, 'He is truly a living Arhat.' During the Huichang Persecution, Congjian wore a black hat and hemp robe, hiding in the Huangfu family's hot spring villa. One summer, he entered samadhi under a tall tree on Hougang. One day, there was thunder and lightning, and a great storm. Everyone else around him was frightened and ran away, but Congjian
跏趺坐自若。徐向空叱曰。惡畜生敢爾。大中初。歸洛下。時廣陵所生之子長矣。偶來覲。遇諫于院門不識也。乃從問所在處。諫詭指之曰。東南。子去。因闔戶不復出。咸通七年。丙戌夏。遍詣檀越辭別。且戒諸弟子玄章等。秋七月朔。旦起盥手焚香。苾慈氏如來。右脅臥而逝。年八十餘矣。玄章等。送尸于建春門外尸陀林。施諸鳥獸。三日視之。肌貌如生。卒無侵毀者。於是又以西竺法焚之。收合餘燼。起白塔于道旁。
唐義玄
姓邢氏。曹州南華人。幼負出塵之志。及落髮進具。即慕禪宗。初依希運禪師。止黃檗山。堂中第一座。勉令問話。玄問如何是祖師西來的的意。檗便打。如是三問。三遭打。遂辭黃檗。參大愚。愚問什麼處來。玄雲。黃檗來。愚云。黃檗有何言教。玄舉前話。且問愚以遭黃檗打。過所在處。愚云。黃檗恁么老婆心。為汝得徹困。汝猶不知。反從我覓過耶。玄於是大悟云。元來佛法無多子。愚因揕其衣領。詰之云。適來汝尚不知其過。而今又道佛法無多子。汝見個什麼如此。玄無語。但筑愚肋下三舉而已。愚拓開云。汝師黃檗。非幹我事。玄即走見黃檗。檗云。尿床鬼子。來來去去作么。玄雲。只為老婆心切。檗云。大愚饒舌。待見與他一頓。玄雲。說什麼待見。即今便是。
【現代漢語翻譯】 現代漢語譯本： 跏趺坐姿勢端正自如，然後對著天空大聲呵斥道：『惡劣的畜生，竟敢如此！』大中初年（唐宣宗年號），義玄回到洛陽。當時他在廣陵所生的兒子已經長大，偶然前來拜見，在寺院門口遇到義玄，卻不認識他。於是上前詢問義玄的住處，義玄騙他指向東南方向。兒子離去後，義玄就關上門不再出來。咸通七年（唐懿宗年號）丙戌年夏天，義玄遍訪各位施主告別，並且告誡眾弟子玄章等人，秋七月初一，早晨起來洗手焚香，面朝慈氏如來（彌勒佛）的姿勢，右脅而臥圓寂，享年八十多歲。玄章等人將義玄的遺體送到建春門外的尸陀林（墓地），施捨給鳥獸。三天後去看，他的肌膚容貌如同活著時一樣，完全沒有被侵損毀壞。於是又按照西竺（印度）的習俗火化了他，收集餘下的骨灰，在路旁建造了一座白塔。
唐義玄
義玄姓邢，是曹州南華人。從小就懷有超脫塵世的志向。等到剃度受戒后，就仰慕禪宗。最初依止希運禪師，住在黃檗山。他是禪堂中的第一座，希運勉勵他參禪問話。義玄問：『如何是祖師西來的的意？』希運就打他。像這樣問了三次，捱了三次打。於是義玄辭別黃檗，去參訪大愚禪師。大愚問：『從哪裡來？』義玄說：『從黃檗來。』大愚問：『黃檗有什麼言教？』義玄舉了之前問話的事情，並且問大愚自己被黃檗打，過錯在哪裡。大愚說：『黃檗真是老婆心切，為你徹底解脫困惑，你還不明白，反而向我尋求過錯嗎？』義玄於是大悟，說道：『原來佛法沒有多少東西。』大愚於是抓住他的衣領，追問道：『剛才你尚且不知道自己的過錯，現在又說佛法沒有多少東西，你見到了什麼才這樣說？』義玄無話可說，只是用拳頭頂了大愚的肋下三下。大愚放開他說：『你師父是黃檗，不關我的事。』義玄立刻跑去見黃檗，黃檗說：『尿床鬼子，來來去去幹什麼？』義玄說：『只為老婆心切。』黃檗說：『大愚饒舌，等我見到他要打他一頓。』義玄說：『說什麼等見到，現在就是了。』
【English Translation】 English version: He sat in the lotus position, composed and natural. Then, facing the sky, he loudly rebuked: 'Vile creature, how dare you!' In the early years of the Dazhong era (reign of Emperor Xuanzong of Tang), Yixuan returned to Luoyang. At that time, the son he had in Guangling had grown up and came to visit. He encountered Yixuan at the temple gate but did not recognize him. So he asked where Yixuan lived. Yixuan falsely pointed southeast. After the son left, Yixuan closed the door and never came out again. In the summer of the Bingxu year of the Xiantong era (reign of Emperor Yizong of Tang), Yixuan visited all the patrons to bid farewell and also warned his disciples, Xuanzhang and others, that on the first day of the seventh month of autumn, he would rise in the morning, wash his hands, burn incense, and, facing the Ci Shi Rulai (Maitreya Buddha), pass away lying on his right side. He was over eighty years old. Xuanzhang and others sent Yixuan's body to the Sitavana (burial ground) outside Jianchun Gate, offering it to the birds and beasts. Three days later, they looked and his skin and appearance were as if he were alive, completely undamaged. So they cremated him according to the Western Indian (India) custom, collected the remaining ashes, and built a white pagoda by the roadside.
Tang Yixuan
Yixuan's surname was Xing, and he was from Nanhua in Caozhou. From a young age, he had aspirations to transcend the world. After being tonsured and receiving the precepts, he admired Zen Buddhism. Initially, he relied on Zen Master Xiyun, residing on Mount Huangbo. He was the first seat in the Zen hall, and Xiyun encouraged him to ask questions about Zen. Yixuan asked: 'What is the meaning of the Patriarch's coming from the West?' Xiyun hit him. He asked three times like this and was hit three times. So Yixuan bid farewell to Huangbo and went to visit Zen Master Dayu. Dayu asked: 'Where do you come from?' Yixuan said: 'From Huangbo.' Dayu asked: 'What teachings does Huangbo have?' Yixuan recounted the previous questioning and asked Dayu where his fault lay in being hit by Huangbo. Dayu said: 'Huangbo is truly kind-hearted, completely freeing you from confusion, and you still don't understand, but instead seek fault from me?' Yixuan then had a great enlightenment and said: 'Originally, the Buddha-dharma doesn't have much.' Dayu then grabbed his collar and pressed him, saying: 'Just now you still didn't know your fault, and now you say the Buddha-dharma doesn't have much. What did you see to say this?' Yixuan was speechless, but only punched Dayu in the ribs three times. Dayu released him and said: 'Your teacher is Huangbo, it's none of my business.' Yixuan immediately ran to see Huangbo, who said: 'Bed-wetting ghost, what are you doing coming and going?' Yixuan said: 'Only for the sake of your excessive kindness.' Huangbo said: 'Dayu is talkative, I'll give him a beating when I see him.' Yixuan said: 'What are you talking about waiting to see him, this is it right now.'
遂鼓檗一掌。檗笑云。者風顛漢。敢來這裡捋虎鬚。參堂去。
玄一日辭黃檗。檗云。什麼處去。玄雲。不是河南。即是河北。檗枮柱杖便打。玄捉住柱杖云。者老漢莫盲枷瞎棒。已后錯打人去在。檗喚侍者。把將柱杖拂子來。玄喚侍者。把將火來。檗云不然。但將去。汝後坐斷天下人舌頭在。玄還鄉黨。俯徇請人之請。住子城南臨濟禪苑。上堂云。汝等諸人赤肉團上。有一無位真人。常向面門出入。汝若不識。但問老僧。時有僧問。如何是無位真人。玄便打云。無位真人。是什麼乾屎橛。
上堂。夫為法者。不避喪身命。我在先師處。三度吃棒。如蒿枝拂相似。如今更思一頓。誰為我下得手。時有僧云。某甲下得手。玄與柱杖。其僧擬接。玄便打。咸通七年丙戌四月十日將示滅。乃集嗣法諸徒。說偈曰。沿流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。偈畢坐逝。謚慧照。塔號澄靈。
唐鑒宗
姓錢氏。湖州長城人。祖徽禮部侍郎。父晟不仕。臥病久之。宗刲股肉作羹以進。病因愈。孝譽遠著。時高閑以內供奉上都臨壇大德。居州之開元寺。閑善草書。聲名藉甚。宗請禮以為師。而剃染焉。謁鹽官悟空大師。獲印記。咸通三年辛巳。巡歷名山。遂止天目東峰之徑山。
【現代漢語翻譯】 現代漢語譯本：於是黃檗（Huangbo）禪師打了他一掌。玄（Xuan）禪師笑著說：『這個瘋癲的漢子，竟敢來這裡捋虎鬚！參堂去！』 玄（Xuan）禪師有一天向黃檗（Huangbo）禪師告辭。黃檗（Huangbo）禪師問：『你要到哪裡去？』玄（Xuan）禪師說：『不是河南，就是河北。』黃檗（Huangbo）禪師拿起拄杖就打。玄（Xuan）禪師抓住拄杖說：『你這老漢不要盲目地亂打，以後會錯打人的。』黃檗（Huangbo）禪師叫侍者：『把我的拄杖和拂子拿來。』玄（Xuan）禪師叫侍者：『把火拿來。』黃檗（Huangbo）禪師說：『不然，就拿走吧。你以後會堵住天下人的嘴的。』玄（Xuan）禪師回到家鄉，應鄉人的請求，住在子城南面的臨濟（Linji）禪苑。上堂說法時說：『你們這些人，在赤肉團上，有一位無位真人，經常從你們的面門出入。你們如果不認識，就問老僧。』當時有僧人問：『如何是無位真人？』玄（Xuan）禪師便打，說：『無位真人是什麼乾屎橛！』 上堂說法時說：『作為求法的人，不應該害怕喪失生命。我在先師那裡，三次捱打，就像蒿枝拂過一樣。現在還想再挨一頓打，誰能為我下手？』當時有僧人說：『我能下手。』玄（Xuan）禪師把拄杖給他，那僧人剛要接，玄（Xuan）禪師便打。咸通七年丙戌四月十日，玄（Xuan）禪師將要示寂，於是召集嗣法的弟子們，說了偈語：『順著河流不止地問如何，真實的照耀無邊地向他說。離開相狀離開名號如果不能領會，吹毛求疵之後要趕快磨掉。』說完偈語後坐化圓寂。謚號慧照（Huizhao），塔號澄靈（Chenglin）。 唐鑒宗（Tang Jianzong）皇帝 姓錢（Qian），是湖州長城人。祖父徽（Hui）是禮部侍郎，父親晟（Sheng）沒有做官。晟（Sheng）長期臥病，鑒宗（Jianzong）割下自己的大腿肉做成肉羹進獻給父親，父親的病因此痊癒。孝順的名聲遠揚。當時高閑（Gao Xian）以內供奉的身份成為上都臨壇的大德，住在湖州的開元寺。高閑（Gao Xian）擅長草書，名聲很大。鑒宗（Jianzong）請他作為老師，並剃度出家。拜謁鹽官悟空（Yanguan Wukong）大師，獲得印可。咸通三年辛巳，巡遊名山，於是住在天目（Tianmu）山東峰的徑山（Jingshan）。
【English Translation】 English version: Thereupon, Huangbo (Huangbo, a Chan master) slapped him once. Xuan (Xuan, a Chan master) laughed and said, 'This crazy fellow dares to come here and stroke the tiger's whiskers! Go to the meditation hall!' One day, Xuan (Xuan, a Chan master) bid farewell to Huangbo (Huangbo, a Chan master). Huangbo (Huangbo, a Chan master) asked, 'Where are you going?' Xuan (Xuan, a Chan master) said, 'If not Henan, then Hebei.' Huangbo (Huangbo, a Chan master) raised his staff and struck. Xuan (Xuan, a Chan master) seized the staff and said, 'Old man, don't strike blindly, you might hit the wrong person later.' Huangbo (Huangbo, a Chan master) called to the attendant, 'Bring me my staff and whisk.' Xuan (Xuan, a Chan master) called to the attendant, 'Bring me fire.' Huangbo (Huangbo, a Chan master) said, 'No, just take them away. You will cut off the tongues of all people under heaven later.' Xuan (Xuan, a Chan master) returned to his hometown and, at the request of the people, resided at the Linji (Linji, a Chan monastery) Zen Garden south of Zicheng. Addressing the assembly, he said, 'On your ball of red flesh, there is a True Man of No Rank, constantly entering and exiting through your face. If you do not recognize him, just ask this old monk.' At that time, a monk asked, 'What is the True Man of No Rank?' Xuan (Xuan, a Chan master) struck him and said, 'What is the True Man of No Rank? A dry shit stick!' Addressing the assembly, he said, 'Those who seek the Dharma should not fear losing their lives. I received three beatings from my former teacher, like being brushed by artemisia. Now I want another beating, who can strike me?' At that time, a monk said, 'I can strike you.' Xuan (Xuan, a Chan master) gave him the staff. As the monk was about to receive it, Xuan (Xuan, a Chan master) struck him. On the tenth day of the fourth month of the year Bingxu in the seventh year of Xiantong, Xuan (Xuan, a Chan master) was about to pass away. He gathered his Dharma-inheriting disciples and spoke a verse: 'Following the stream, ceaselessly asking how, the true illumination boundlessly speaks of him. Separated from form, separated from name, if not understood, after splitting hairs, quickly grind it away.' After reciting the verse, he passed away in a seated posture. His posthumous title was Huizhao (Huizhao, wisdom illumination), and his pagoda was named Chenglin (Chenglin, clear spirit).' Emperor Tang Jianzong (Tang Jianzong, an emperor of Tang Dynasty) His surname was Qian (Qian, a Chinese surname), and he was from Changcheng in Huzhou. His grandfather Hui (Hui, a personal name) was a vice minister of the Ministry of Rites, and his father Sheng (Sheng, a personal name) did not serve as an official. Sheng (Sheng, a personal name) was ill for a long time, and Jianzong (Jianzong, a personal name) cut flesh from his thigh to make soup for his father, and his father recovered. His reputation for filial piety spread far and wide. At that time, Gao Xian (Gao Xian, a personal name) served as a great virtuous one at the altar in the capital, residing at the Kaiyuan Temple in Huzhou. Gao Xian (Gao Xian, a personal name) was skilled in cursive script and had a great reputation. Jianzong (Jianzong, a personal name) invited him to be his teacher and was tonsured. He visited Master Yanguan Wukong (Yanguan Wukong, a Chan master) and received his seal of approval. In the year Xinsi of the third year of Xiantong, he toured famous mountains and eventually settled at Jingshan (Jingshan, a mountain name) on the eastern peak of Tianmu (Tianmu, a mountain name) Mountain.
道俗歸心。化以弘闡。有弟子洪諲。以講論自矜。宗謂之曰。佛祖正法。直截亡詮。汝算海沙。于理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲聞茫然。禮辭遊方。至溈山悟旨。乃知宗訓為不誣也。七年丙戌。閏三月五日示滅。塔全身於大寂巖下。梁乾化五年。吳越國王尚父錢氏。表請謚曰無上天下號為徑山第二祖。云芽先生吳興沈敬修述贊記。
唐日照
姓劉氏。岐人。世豪貴。讀書通經史莊老。然意殊陋之。遂趨長安大興善寺曇光法師。求出家。既受具。謁嵩岳得印記。為黃梅法胤。后游南嶽昂頭峰。愛其秀麗竦㧞。迥脫塵累。有終焉之志。庵居閱二十載。屬會昌廢教。照因木食澗飲。僅延喘息深巖窮谷中。大中初。詔除舊禁。乃復率其慕向之徒。繕治故址。以受來學。如是又十五年。咸通元年示寂。春秋百八。越三年二月三日。遷尸于塔。建碑垂永久。天下謂之昂頭照云。
唐普化
出家事盤山寶積禪師。得教外別傳之指。及盤山示寂。乃持一鐸。于北地行化。或城市。或山林。見人則以鐸從耳邊振之。而唱曰。明頭來明頭打。暗頭來暗頭打。四方八面來連架打。時義玄禪師方居真定之臨濟院。使人捉住問曰。總不與么來時如何。化乃拓開其人云。來日大悲院裡有齋。
【現代漢語翻譯】 現代漢語譯本： 道俗都歸心信服，佛法因此得以弘揚闡述。有一位弟子名叫洪諲，以自己的講論為傲。宗對他說道：『佛祖的正法，是直接了當，超越言語詮釋的。你就算能計算出恒河沙的數量，對於理解真理又有什麼益處呢？只要能夠不執著于自己的知見，斷絕一切外在的攀緣，遠離一切妄心，那就是你的真性。』洪諲聽了感到茫然，於是告別宗，四處遊歷參學。後來到了溈山，才領悟了宗的教誨，才知道宗的訓誡沒有欺騙他。唐宣宗大中七年丙戌年閏三月初五示寂。全身舍利塔建在大寂巖下。梁乾化五年，吳越國王尚父錢氏上表請求賜予謚號，稱為『無上天下』，號為徑山第二祖。云芽先生吳興沈敬修撰寫贊記。 唐日照（Tang Rizhao）： 俗姓劉，是岐地人，世代豪門貴族。他讀書廣泛，通曉經史和莊老之學，然而內心卻對此感到鄙陋。於是前往長安大興善寺，拜曇光法師為師，請求出家。受具足戒后，又去嵩岳參謁，得到了印記，成為黃梅法脈的傳人。後來遊歷南嶽的昂頭峰，喜愛那裡的秀麗挺拔，遠離塵世的氛圍，於是立下在此終老的志向。他在庵中隱居了二十年。會昌年間，朝廷廢除佛教，日照只能靠吃樹木果實、喝山澗水來勉強維持生命，隱居在深山窮谷之中。唐宣宗大中初年，朝廷下詔解除舊禁，於是他重新帶領那些仰慕他的弟子，修繕舊址，接納來學習的人。這樣又過了十五年，唐懿宗咸通元年圓寂，享年一百零八歲。三年後的二月初三，將遺體遷入塔中，並立碑以垂永久。天下人都稱他為『昂頭照』。 唐普化（Tang Puhua）： 出家后侍奉盤山寶積禪師，得到了教外別傳的真諦。等到盤山禪師圓寂后，普化禪師就拿著一個鈴鐸，在北方各地游化。有時在城市，有時在山林，見到人就用鈴鐸在他們的耳邊搖動，並且唱道：『明頭來明頭打，暗頭來暗頭打，四方八面來連架打。』當時義玄禪師正在真定的臨濟院，派人抓住普化禪師問道：『總不這樣來時，又該如何？』普化禪師就推開那個人說：『來日大悲院裡有齋飯。』
【English Translation】 English version: People, both monks and laymen, turned their hearts in faith, and the Dharma was thus propagated and elucidated. There was a disciple named Hongyin, who prided himself on his lectures and discussions. Zong said to him, 'The Buddha's and Patriarchs' true Dharma is direct and beyond verbal explanation. What benefit is there to understanding the truth if you can count the sands of the Ganges River? If you can only not cling to your own knowledge and views, sever all external connections, and be free from all delusive thoughts, that is your true nature.' Hongyin felt bewildered upon hearing this, so he bid farewell to Zong and traveled around to seek instruction. Later, when he arrived at Mount Weishan, he realized the meaning of Zong's teachings and knew that Zong's instructions had not deceived him. In the seventh year of Dazhong (大中) (era name of Emperor Xuanzong of Tang Dynasty) (853 AD), on the fifth day of the intercalary third month, he manifested nirvana. His whole-body relics were enshrined in a pagoda below Daji Rock. In the fifth year of Qianhua (乾化) (era name of Emperor Ai of Later Liang Dynasty), King Qian (錢) of Wuyue (吳越) posthumously requested the title 'Supreme Above All' and was honored as the Second Patriarch of Jing Mountain. Mr. Yun Ya, Shen Jingxiu of Wuxing, composed the eulogy. Tang Rizhao (唐日照) (Tang Dynasty Monk Rizhao): His lay surname was Liu, and he was from Qi, a family of wealthy nobles. He read widely, mastering the classics, histories, and the teachings of Zhuangzi and Laozi, but he felt contempt for them in his heart. Therefore, he went to Daxingshan Temple in Chang'an and requested to become a monk under Dharma Master Tanguang. After receiving the full precepts, he visited Mount Song and received the seal of approval, becoming a successor of the Huangmei lineage. Later, he traveled to Angtou Peak in Mount Nanyue, admiring its beauty and loftiness, and its detachment from the mundane world. He resolved to spend his life there. He lived in seclusion in a hermitage for twenty years. During the Huichang persecution of Buddhism, Rizhao barely survived by eating tree fruits and drinking mountain stream water, living in deep mountains and remote valleys. In the early years of Dazhong, the imperial court issued an edict lifting the old prohibitions, so he led his admiring disciples to repair the old site and receive those who came to study. After another fifteen years, he passed away in the first year of Xiantong, at the age of one hundred and eight. Three years later, on the third day of the second month, his remains were moved to a pagoda, and a stele was erected to commemorate him forever. The world called him 'Angtou Zhao'. Tang Puhua (唐普化) (Tang Dynasty Monk Puhua): After becoming a monk, he served Chan Master Baoji of Mount Panshan, receiving the truth transmitted outside the scriptures. After Chan Master Panshan passed away, Chan Master Puhua carried a hand bell and traveled to various places in the north to propagate the Dharma. Sometimes in cities, sometimes in mountains and forests, whenever he saw someone, he would shake the bell near their ear and chant: 'When the bright head comes, strike the bright head; when the dark head comes, strike the dark head; when it comes from all directions, strike them all together.' At that time, Chan Master Yixuan was residing at Linji Temple in Zhending, and he sent someone to seize Chan Master Puhua and asked: 'If it doesn't come like this, what then?' Chan Master Puhua pushed the person away and said: 'Tomorrow there will be a vegetarian feast at the Great Compassion Temple.'
濟聞之曰。我從來疑著者漢。
一日臨濟擇菜次。化吃生菜。濟曰。者漢大似一頭驢。化作驢鳴。
化見馬步使喝道出。化亦喝道。且作相樸勢于馬步使前。使令打五棒。化云。似即似。是即不是。使云。我打得你便休。說甚是不是。
化于阛阓間振鐸唱云。覓個去處不可得。時道吾遇之。把住云。你擬向什麼處去。化云汝從什麼處來。道吾無語。化掣手便去。
一日入臨濟院。濟云賊賊。化亦云賊賊。同入僧堂。濟指聖僧問云。是凡是聖。化云是聖。濟云作者個語話。化驟撼鐸唱云。河陽新婦子。木塔老婆禪。臨濟小廁兒。只具一隻眼。
將終乃巡街乞求直裰。或施之衣。輒棄去。至臨濟。合棺施之。則欣然。負之趨。且號曰。明日普化東門死矣。於是聞者相率出東門以送。化曰。今日于青烏經不利。明日當死南門。明日之出南門者。以其誕也。稍益怠。及西門北門。則絕無往者矣。化然後入棺。自蓋殮。或知之轉以報。四方坌集。集則鐸聲響空中。漸遠漸微耳。眾共破棺視之索然。
唐良價
會稽諸暨俞氏子。稚歲即從師於五泄山。逮二十一年。方獲剃染。往嵩山受具戒。未幾見南泉愿禪師。值馬祖諱辰。南泉修齋次。泉問眾云。未審馬大師還來否。眾無對。價出雲
【現代漢語翻譯】 現代漢語譯本： 臨濟聽了這話，說：『我一直懷疑這個傢伙。』
有一天，臨濟正在擇菜，普化來討生菜吃。臨濟說：『這傢伙很像一頭驢。』普化就學驢叫。
普化看見馬步使（官名）喝道出行，他也喝道，並且在馬步使面前做出摔跤的姿勢。馬步使命令打了五棒。普化說：『像就像，是就不是。』馬步使說：『我打得你閉嘴就行，管你說的是是還是不是。』
普化在鬧市中搖著鈴鐺唱道：『找個去處找不到。』當時道吾（禪師名）遇見他，抓住他說：『你打算到什麼地方去？』普化說：『你從什麼地方來？』道吾無話可說。普化掙脫手就走了。
有一天，普化進入臨濟院。臨濟說：『賊！賊！』普化也說：『賊！賊！』一同進入僧堂。臨濟指著聖僧像問道：『是凡是聖？』普化說：『是聖。』臨濟說：『誰說的這句話？』普化突然搖響鈴鐺唱道：『河陽的新媳婦，木塔的老婆禪，臨濟的小廁所，只有一隻眼。』
臨終時，普化在街上乞討直裰（僧衣）。有人施捨給他衣服，他就扔掉。到了臨濟那裡，把棺材施捨給他，他就高興地接受了，揹著棺材跑，並且號叫說：『明天普化在東門死了！』於是聽到的人爭相出東門送他。普化說：『今天青烏經（相墓之書）說不利，明天應當死在南門。』明天出南門的人，因為覺得他荒誕，稍微懈怠了。等到西門、北門，就完全沒有人去了。普化然後進入棺材，自己蓋上蓋子。有人知道這件事，轉而報告，四面八方的人聚集而來。聚集的時候，鈴鐺的聲音在空中響起，漸漸遠去，越來越微弱。眾人一起打破棺材看，裡面空空如也。
唐良價（人名）
會稽諸暨（地名）俞氏的兒子。年幼時就跟隨老師在五泄山（山名）學習。到了二十一年，才獲準剃度出家。前往嵩山（山名）受具足戒。不久拜見南泉愿（禪師名）禪師。適逢馬祖（禪師名）的忌日，南泉正在做法事。南泉問大家說：『不知道馬大師還來不來？』大家都沒有回答。良價站出來說：
【English Translation】 English version: Linji, hearing this, said: 'I have always suspected this fellow.'
One day, while Linji was picking vegetables, Puhua came begging for raw vegetables. Linji said: 'This fellow is very much like a donkey.' Puhua then imitated a donkey's bray.
Puhua saw a Mabushi (official title) clearing the way with shouts, and he also shouted, and made wrestling gestures in front of the Mabushi. The Mabushi ordered him to be beaten five times. Puhua said: 'Similar is similar, is is not.' The Mabushi said: 'I'll beat you until you shut up, what do I care whether it's is or is not.'
Puhua, in the marketplace, shook his bell and sang: 'A place to go cannot be found.' At that time, Daowu (a Zen master) met him, grabbed him and said: 'Where do you intend to go?' Puhua said: 'Where do you come from?' Daowu was speechless. Puhua wrenched his hand away and left.
One day, Puhua entered Linji's monastery. Linji said: 'Thief! Thief!' Puhua also said: 'Thief! Thief!' Together they entered the monks' hall. Linji pointed to the image of a holy monk and asked: 'Is it ordinary or holy?' Puhua said: 'It is holy.' Linji said: 'Who said those words?' Puhua suddenly shook his bell and sang: 'The new bride of Heyang, the old woman's Zen of the wooden pagoda, Linji's small toilet, only has one eye.'
As he was dying, Puhua begged in the streets for a zhiduo (monk's robe). If someone gave him clothing, he would throw it away. When he arrived at Linji's, he gladly accepted the coffin that was offered to him, carried the coffin on his back, and shouted: 'Tomorrow Puhua will die at the east gate!' Thereupon, those who heard him rushed out of the east gate to see him off. Puhua said: 'Today the Qingwu Jing (a book on geomancy) says it is unfavorable; tomorrow I should die at the south gate.' Those who went out of the south gate the next day were somewhat lax because they thought he was absurd. By the time it was the west gate and the north gate, there was no one going at all. Puhua then entered the coffin and closed the lid himself. Someone who knew about this spread the word, and people gathered from all directions. As they gathered, the sound of the bell rang in the air, gradually fading away and becoming fainter and fainter. The crowd broke open the coffin together and found it empty.
Tang Liangjia (a person's name)
The son of the Yu family of Zhuji (a place name) in Kuaiji. As a child, he studied with a teacher at Mount Wuxie (a mountain name). After twenty-one years, he was finally allowed to be tonsured and ordained. He went to Mount Song (a mountain name) to receive the full precepts. Soon after, he met Zen Master Nanquan Yuan (a Zen master's name). It happened to be the anniversary of the death of Mazu (a Zen master's name), and Nanquan was holding a memorial service. Nanquan asked everyone: 'I wonder if Master Ma will come?' No one answered. Liangjia stepped forward and said:
。有伴即來。泉指價謂眾云。此後生甚堪雕琢。價云。和尚莫壓良為賤。到溈山問云。忠國師無情說法話。聞之久矣。未究其微。請和尚今日與良價道。溈云。父母所生口。終不為汝道。價云。還有與和尚同道者否。溈云。此去有云巖道人。汝若見之。必為汝道。既到云巖。便問。無情說法什麼人得聞。巖云。無情說法。無情得聞。價云。和尚聞否。巖云。我若聞。汝即不聞我說法。價云。若恁么。良價果不聞和尚說法也。巖云。我說法汝尚不聞。何況無情說法。價述偈云。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞聲方得知。遂辭巖。巖云。什麼處去。價云。未卜所止。巖云。莫湖南去。價云無。巖云。莫歸鄉去。價云無。巖云。早晚來也。價云。待和尚有住處即來。巖云。此去難得相見。價云。難得不相見。又問。和尚百年後。忽有人問還貌得真否。如何秪對。巖云。但向伊道只者是。價良久。巖云。價阇梨。承當個事。大鬚子細。價猶未肯。后因過水睹影。乃有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。他日因供養云巖真。有僧問云。先師道只者是。莫便是否。價云是。僧云。意旨如何。價云。當時幾錯會先師語。僧云。未
【現代漢語翻譯】 現代漢語譯本 有同伴就一起來。泉禪師指著良價說，（對大眾）說：『這個後生非常值得雕琢。』良價說：『和尚不要把好人當賤人看待。』 （良價）到溈山，問道：『忠國師（唐代禪師）無情說法的話，我聽了很久了，還沒有領會其中的奧妙。請和尚今天為良價說說。』 溈山說：『父母所生的口，終究不能為你道說。』 良價說：『還有與和尚同道的人嗎？』 溈山說：『從這裡去有云巖道人（潭州云巖曇晟禪師），你如果見到他，他一定會為你道說。』 （良價）到了云巖，便問：『無情說法，什麼人能夠聽聞？』 云巖說：『無情說法，無情才能聽聞。』 良價說：『和尚您聽聞了嗎？』 云巖說：『我如果聽聞了，你就聽不到我說法了。』 良價說：『如果這樣，良價果然沒有聽聞和尚說法啊。』 云巖說：『我說法你尚且聽不到，何況無情說法呢？』 良價作偈說：『真奇妙啊真奇妙，無情說法不可思議。如果用耳朵聽終究難以領會，在眼睛處聽聞聲音才能得知。』 於是向云巖告辭。云巖問：『要到什麼地方去？』 良價說：『還沒有確定去處。』 云巖問：『莫非要到湖南去？』 良價說：『不是。』 云巖問：『莫非要回鄉去？』 良價說：『不是。』 云巖問：『什麼時候回來？』 良價說：『等和尚有了住處就來。』 云巖說：『此去很難再相見。』 良價說：『很難不相見。』 （良價）又問：『和尚百年之後，如果有人問還能夠描繪出您的真容嗎？應該如何回答？』 云巖說：『只管對他說「就是這個」。』 良價沉默了很久。云巖說：『良價阇梨（梵語，意為「阿阇梨」，指精通佛法、堪為師範的僧人），承擔這件事，必須非常仔細。』 良價仍然沒有領悟。後來因為過河時看到自己的影子，於是作偈說：『切記不要從他處尋覓，那樣會離我越來越遠。我現在獨自前行，處處都能遇到他。他現在正是我，我現在不是他。應該這樣領會，才能與如如（佛教用語，指真如，事物的本性）相契合。』 後來，因為供養云巖的真身，有僧人問道：『先師（指云巖）說「就是這個」，莫非就是「是」嗎？』 良價說：『是。』 僧人問：『意旨如何？』 良價說：『當時幾乎錯誤地理解了先師的話。』 僧人說：『還沒有...』
【English Translation】 English version If you have companions, come together. Zen Master Quan pointed to Liangjia (name of a person) and said (to the assembly): 'This young man is very worthy of being sculpted.' Liangjia said, 'Venerable monk, don't treat a good person as a lowly one.' Liangjia went to Weishan (Mount Wei) and asked, 'I have heard about the words of Dharma teaching without sentiment by National Teacher Zhong (Zen master of the Tang Dynasty) for a long time, but I have not yet understood its subtleties. Please, Venerable Monk, explain it to Liangjia today.' Weishan said, 'The mouth born of parents will ultimately not speak it for you.' Liangjia said, 'Are there any others who share the same path as the Venerable Monk?' Weishan said, 'From here, there is Daoist Yunyan (Zen Master Yunyan Tansheng of Tanzhou). If you meet him, he will surely explain it to you.' Liangjia arrived at Yunyan and asked, 'Who can hear the Dharma teaching without sentiment?' Yunyan said, 'Dharma teaching without sentiment is heard by those without sentiment.' Liangjia said, 'Have you, Venerable Monk, heard it?' Yunyan said, 'If I had heard it, you would not hear me teaching the Dharma.' Liangjia said, 'If that's the case, then Liangjia has indeed not heard the Venerable Monk teaching the Dharma.' Yunyan said, 'You cannot even hear me teaching the Dharma, let alone Dharma teaching without sentiment?' Liangjia composed a verse saying, 'How wondrous, how wondrous! Dharma teaching without sentiment is inconceivable. If you try to hear it with your ears, you will ultimately find it difficult to understand; only by hearing the sound at the place of the eyes can you know it.' Then he bid farewell to Yunyan. Yunyan asked, 'Where are you going?' Liangjia said, 'I have not yet determined where to go.' Yunyan asked, 'Are you perhaps going to Hunan?' Liangjia said, 'No.' Yunyan asked, 'Are you perhaps returning home?' Liangjia said, 'No.' Yunyan asked, 'When will you come back?' Liangjia said, 'I will come when the Venerable Monk has a place to dwell.' Yunyan said, 'It will be difficult to see each other again after this.' Liangjia said, 'It will be difficult not to see each other.' Liangjia also asked, 'After the Venerable Monk passes away, if someone asks whether they can still depict your true form, how should I answer?' Yunyan said, 'Just tell them, "This is it."' Liangjia remained silent for a long time. Yunyan said, 'Shramana Liangjia (Sanskrit term meaning 'ascetic'), undertaking this matter requires great care.' Liangjia still did not understand. Later, when he saw his reflection while crossing a river, he composed a verse saying, 'Be sure not to seek it from others, for that will distance you from me. Now I go alone, and I meet him everywhere. He is now precisely me, and I am now not him. You must understand it in this way to be in accord with Suchness (Buddhist term referring to true nature of things).' Later, because of offering to the true body of Yunyan, a monk asked, 'The former teacher (referring to Yunyan) said, "This is it." Does that mean "is"?' Liangjia said, 'It is.' The monk asked, 'What is the meaning?' Liangjia said, 'At that time, I almost misunderstood the words of the former teacher.' The monk said, 'Not yet...'
審先師還知有也無。價云。若不知有。爭解恁么道。若知有。爭肯恁么道。大中末。盛化豫章高安之洞山。價問僧云。世間何處最苦。僧云。地獄最苦。價云不然。僧云。什麼最苦。價云。袈裟下不明大事最苦。
價有疾。僧問云。還有不病者么。價云有。僧云不病者還看和尚否。價云。老僧看他有分。僧云。和尚爭得看他。價云。老僧看時即不見有病。僧無對。
咸通十年己丑三月朔。剃髮搭僧伽梨。命鳴鐘。奄然逝。時弟子眾悲號莫能已。價忽開目。喻眾曰。夫出家之人。心不依物。是真修行。勞生息死。于悲何有。召主事僧曰。營齋。齋畢吾其逝矣。於是眾情慕戀。乃持遲其齋。至於七日。而後告備。價亦隨眾。且謂其齋為愚癡齋。蓋以其無般若氣分也。及僧唱隨意。則曰。臨行之際。大率不可喧動。此齋所以示戒也。明日浴訖跏趺而逝。春秋六十三。戒臘四十二。后詔謚悟本。塔號慧覺。
唐藏廙
姓程氏。衢州信安人。蚤歲志求出家。元和中。詣長沙嶽麓寺。依靈智律師落髮。長慶三年。登具戒于武陵開元寺智總律師所。語同業曰。教門繁廣難尋。然有總門而不探討。是可謂智乎。於是游湘潭。登龍牙山。遇馬素弟子。方說法山中。一日語廙曰。蘊界不真。有生非我。子之正本。
【現代漢語翻譯】 現代漢語譯本： 審問先師是否還知道『有』或『無』（指存在與不存在的二元對立）。 洞山良價（Dongshan Liangjia）禪師回答說：『如果不知道有，怎麼會這樣說（指提出問題）？如果知道有，又怎麼會這樣說（指陷入二元對立）？』 唐大中末年，洞山良價禪師在洪州（今江西南昌）高安說法。 良價問僧人：『世間什麼地方最苦？』 僧人回答：『地獄最苦。』 良價說：『不是這樣。』 僧人問：『那什麼最苦？』 良價說：『身披袈裟卻不明瞭生死大事最苦。』
良價生病了，僧人問：『還有不生病的人嗎？』 良價說：『有。』 僧人問：『不生病的人還會看和尚您嗎？』 良價說：『老僧看他有我的緣分。』 僧人問：『和尚您怎麼能看到他呢？』 良價說：『老僧看的時候就看不到有病。』 僧人無言以對。
咸通十年己丑三月初一，良價剃髮，披上僧伽梨（僧伽梨，僧人的外衣），命令敲鐘，安詳地去世。當時弟子們悲傷哭號不止。良價忽然睜開眼睛，告誡眾人說：『出家之人，心不執著于外物，才是真正的修行。勞生息死，有什麼可悲傷的呢？』 於是召集主事僧人說：『準備齋飯，齋飯完畢我就要走了。』 於是眾弟子依依不捨，拖延齋飯的時間，直到七天後才準備好。良價也隨順大眾，並且稱這次齋飯為『愚癡齋』，因為其中沒有般若（般若，智慧）的成分。 等到僧人唱誦『隨意』（指僧眾可以隨意表達意見）時，良價說：『臨行之際，大概不可喧譁吵鬧，這次齋飯正是爲了示現戒律。』 第二天沐浴完畢，跏趺坐而逝。春秋六十三歲，戒臘四十二年。後來朝廷追諡為悟本禪師，塔號慧覺。
唐朝的藏廙（Cang Yi）禪師 姓程，衢州信安人。早年立志出家。元和年間，前往長沙嶽麓寺，依止靈智律師落髮。長慶三年，在武陵開元寺智總律師處受具足戒。他對同修說：『教門繁雜廣博難以尋覓，然而有總綱而不去探討，這能稱得上是明智嗎？』 於是遊歷湘潭，登上龍牙山，遇到馬祖道一（Mazu Daoyi）的弟子，正在山中說法。一天，那位禪師對藏廙說：『五蘊（色受想行識）、十二處、十八界（總稱蘊界）都是虛妄不實的，有生也不是真實的自我。你應當探求根本。』
【English Translation】 English version: Someone questioned the late master, 『Does he still know 『being』 or 『non-being』 (referring to the duality of existence and non-existence)?』 Dongshan Liangjia (洞山良價) replied, 『If he didn't know 『being』, how could he have spoken like that (referring to posing the question)? If he knew 『being』, how could he have spoken like that (referring to being trapped in duality)?』 During the late Dazhong era of the Tang Dynasty, Dongshan Liangjia preached in Gao'an, Hongzhou (present-day Nanchang, Jiangxi). Liangjia asked a monk, 『Where in the world is the greatest suffering?』 The monk replied, 『Hell is the greatest suffering.』 Liangjia said, 『It is not so.』 The monk asked, 『Then what is the greatest suffering?』 Liangjia said, 『Wearing the kasaya (袈裟, monastic robe) without understanding the great matter of life and death is the greatest suffering.』
Liangjia became ill, and a monk asked, 『Is there anyone who is not sick?』 Liangjia said, 『Yes.』 The monk asked, 『Does the one who is not sick still see the abbot?』 Liangjia said, 『The old monk has an affinity to see him.』 The monk asked, 『How can the abbot see him?』 Liangjia said, 『When the old monk sees, he does not see sickness.』 The monk was speechless.
On the first day of the third month of the tenth year of Xiantong (己丑年), Liangjia shaved his head, donned the sanghati (僧伽梨, outer robe), ordered the ringing of the bell, and passed away peacefully. At that time, the disciples were overcome with grief and wept incessantly. Liangjia suddenly opened his eyes and admonished the assembly, saying, 『Those who have left home, if their minds do not cling to things, are truly practicing. What is there to grieve about in the cycle of birth and death?』 Then he summoned the managing monk and said, 『Prepare a vegetarian meal; after the meal, I will depart.』 Thereupon, the assembly, reluctant to part, delayed the meal for seven days before preparing it. Liangjia complied with the assembly and called this meal a 『foolish meal』 because it lacked the element of prajna (般若, wisdom). When the monks chanted 『at will』 (referring to the freedom to express opinions), Liangjia said, 『On the verge of departure, it is generally not appropriate to be noisy and disruptive; this meal is precisely to demonstrate the precepts.』 The next day, after bathing, he sat in the lotus position and passed away. He was sixty-three years old, with forty-two years of monastic seniority. Later, the court posthumously honored him as Zen Master Wuben (悟本), and his stupa was named Huijue (慧覺).
Zen Master Cang Yi (藏廙) of the Tang Dynasty His surname was Cheng, and he was from Xin'an, Quzhou. He aspired to leave home at an early age. During the Yuanhe era, he went to Yuelu Temple in Changsha and tonsured under Vinaya Master Lingzhi. In the third year of Changqing, he received the full precepts at Kaiyuan Temple in Wuling under Vinaya Master Zhizong. He said to his fellow practitioners, 『The teachings are vast and difficult to find, but if one does not explore the fundamental principles, can one be called wise?』 Thereupon, he traveled to Xiangtan and ascended Mount Longya, where he encountered a disciple of Mazu Daoyi (馬祖道一) who was preaching in the mountains. One day, that Zen master said to Cang Yi, 『The five skandhas (色受想行識), twelve entrances, and eighteen realms (collectively called the skandhas and realms) are all unreal, and birth is not the true self. You should seek the root.』
當何所名。復從誰得。廙于言下領悟。未幾。避會昌之禍於鄉里之柯山。大中六年。郡牧崔公壽。別於郡之龍興寺。構禪室以居之。閱數年至嘉禾。眾留居至德伽藍。崔公鈞守姑蘇。久聞廙名。邀居南禪院。咸通八年。浙西廉使周公寶。命居招隱寺。秋反嘉禾永安寺。蓋信士呂京。舍別墅以造者。乾符中。盜冠充斥。廙曰盜終不至此。後果然。五年十月十二日。安坐而化。弟子號哭。乃復甦。明年三月望前。遍別眾以逝。壽八十三。臘五十六。
唐大安
閩之陳氏子。幼年入道。資質不凡。元和十二年。登戒品于建州浦城縣之鳳棲寺靈感壇。寺始名乾元。壇名兜率。當安受戒時。天雨桂子。地生朱草。刺史元錫上其瑞。詔改今名。俄游洪井。獲聞律學之要。造臨川石鞏山。見慧藏禪師。受半人之記。北入五臺。每裸浴龍池中。觀者驚悚。安自若。后禮溈山大圓禪師。時崔貞孝方廉使豫章。重聞安譽。走疏召之。咸通十四年。詔賜號延聖大師。並紫袈裟。中和二年。法堂之梁。忽中折。明年癸卯十月二十二日。坐逝于怡山之方丈。春秋九十一。臘六十七。謚圓智。塔號證真。
唐慧寂
韶州湞昌葉氏子。年十五。懇求出家。父母不聽。十七懇愈甚。猶未許也。其夜忽有白光二道。貫其舍。察其
【現代漢語翻譯】 現代漢語譯本： 當被稱作什麼？又從誰那裡得來？廙（Yì，人名）在言語之下領悟。不久，爲了躲避會昌（Huichang，唐武宗年號）的災禍，隱居在鄉里的柯山（Ke Shan，山名）。大中（Dazhong，唐宣宗年號）六年，郡牧崔公壽（Cui Gongshou，人名）在郡里的龍興寺（Longxing Temple，寺廟名）特別建造禪室來居住。過了幾年到了嘉禾（Jiahe，地名），眾人挽留他住在至德伽藍（Zhide Qielan，寺廟名）。崔公鈞（Cui Gongjun，人名）鎮守姑蘇（Gusu，地名），很久就聽聞廙的名聲，邀請他住在南禪院（Nanchanyuan，寺廟名）。咸通（Xiantong，唐懿宗年號）八年，浙西廉使周公寶（Zhou Gongbao，人名）命令他住在招隱寺（Zhaoyin Temple，寺廟名）。秋天返回嘉禾永安寺（Yongan Temple，寺廟名），那是信士呂京（Lü Jing，人名）捨棄別墅建造的。乾符（Qianfu，唐僖宗年號）年間，盜賊到處都是，廙說盜賊最終不會到這裡，後來果然如此。五年十月十二日，安然坐化。弟子們號啕大哭，他又復活。第二年三月十五日前，遍別眾人而逝世，享年八十三歲，僧臘五十六年。 唐大安（Da'an，人名） 閩地陳氏之子，幼年入道，資質不凡。元和（Yuanhe，唐憲宗年號）十二年，在建州浦城縣的鳳棲寺（Fengqi Temple，寺廟名）靈感壇（Linggan Tan，法壇名）登戒品。寺廟最初名叫乾元（Qianyuan，寺廟名），法壇名叫兜率（Doushuai，法壇名）。當大安受戒時，天空下桂子，地上長出朱草。刺史元錫（Yuan Xi，人名）上報這種祥瑞，皇帝下詔改為現在的名字。不久遊歷洪井（Hongjing，地名），獲得了律學的要義。前往臨川石鞏山（Shigong Mountain，山名），見到慧藏禪師（Huizang Chanshi，人名），受到『半人』的預言。北上進入五臺山（Wutai Mountain，山名），每次裸身在龍池（Longchi，水池名）中沐浴，觀看的人驚恐，大安卻很坦然。後來拜見溈山大圓禪師（Weishan Dayuan Chanshi，人名）。當時崔貞孝（Cui Zhenxiao，人名）擔任豫章（Yuzhang，地名）廉使，非常敬重並聽聞大安的聲譽，上書召見他。咸通（Xiantong，唐懿宗年號）十四年，皇帝下詔賜號延聖大師（Yansheng Dashi，封號），並賜予紫色袈裟。中和（Zhonghe，唐僖宗年號）二年，法堂的梁，忽然從中間斷裂。第二年癸卯（Guimao，干支紀年）年十月二十二日，在怡山（Yi Mountain，山名）的方丈坐化逝世，享年九十一歲，僧臘六十七年，謚號圓智（Yuanzhi，謚號），塔號證真（Zhengzhen，塔名）。 唐慧寂（Huiji，人名） 韶州湞昌（Zhenchang，地名）葉氏之子。十五歲時，懇求出家，父母不聽。十七歲時，懇求更加強烈，仍然沒有允許。當天晚上忽然有兩道白光，穿過他的家。觀察他的
【English Translation】 English version: What should he be called? And from whom did he obtain it? Yi (a personal name) understood under the words. Not long after, to avoid the disaster of Huichang (reign title of Emperor Wuzong of Tang), he lived in seclusion in Ke Mountain (a mountain name) in his hometown. In the sixth year of Dazhong (reign title of Emperor Xuanzong of Tang), Cui Gongshou (a personal name), the governor of the prefecture, specially built a meditation room in Longxing Temple (a temple name) in the prefecture for him to live in. After several years, he arrived at Jiahe (a place name), where the people kept him at Zhide Qielan (a temple name). Cui Gongjun (a personal name) was guarding Gusu (a place name), and having long heard of Yi's reputation, he invited him to live in Nanchanyuan (a temple name). In the eighth year of Xiantong (reign title of Emperor Yizong of Tang), Zhou Gongbao (a personal name), the commissioner of Zhejiang West, ordered him to live in Zhaoyin Temple (a temple name). In autumn, he returned to Yongan Temple (a temple name) in Jiahe, which was built by the faithful Lü Jing (a personal name) who donated his villa. During the Qianfu (reign title of Emperor Xizong of Tang) period, bandits were everywhere. Yi said that the bandits would not come here in the end, and it turned out to be true. On the twelfth day of the tenth month of the fifth year, he passed away peacefully in a seated position. His disciples wailed, and he revived. Before the fifteenth day of the third month of the following year, he bid farewell to everyone and passed away, at the age of eighty-three, with fifty-six years of monastic life. Tang Da'an (a personal name) A son of the Chen family from Min, he entered the path at a young age and had extraordinary talent. In the twelfth year of Yuanhe (reign title of Emperor Xianzong of Tang), he received the precepts at Linggan Altar (an altar name) of Fengqi Temple (a temple name) in Pucheng County, Jianzhou. The temple was originally named Qianyuan (a temple name), and the altar was named Doushuai (an altar name). When Da'an received the precepts, sweet osmanthus seeds rained from the sky, and red grass grew on the ground. Yuan Xi (a personal name), the prefect, reported this auspicious sign, and the emperor ordered the name to be changed to the current name. Soon he traveled to Hongjing (a place name) and obtained the essentials of Vinaya studies. He went to Shigong Mountain (a mountain name) in Linchuan and met Zen Master Huizang (a personal name), receiving the prediction of 'half a person'. He went north to Wutai Mountain (a mountain name), and every time he bathed naked in Dragon Pool (a pool name), the onlookers were frightened, but Da'an was calm. Later, he paid homage to Zen Master Dayuan of Weishan (a personal name). At that time, Cui Zhenxiao (a personal name) was the commissioner of Yuzhang (a place name), and he greatly respected and heard of Da'an's reputation, and wrote a memorial to summon him. In the fourteenth year of Xiantong (reign title of Emperor Yizong of Tang), the emperor issued an edict conferring the title of Great Master Yansheng (a title), and bestowed a purple kasaya. In the second year of Zhonghe (reign title of Emperor Xizong of Tang), the beam of the Dharma hall suddenly broke in the middle. On the twenty-second day of the tenth month of the following year, Guimao (a year in the sexagenary cycle), he passed away in a seated position in the abbot's room of Yi Mountain (a mountain name), at the age of ninety-one, with sixty-seven years of monastic life. His posthumous title was Yuanzhi (a posthumous title), and the name of his stupa was Zhengzhen (a stupa name). Tang Huiji (a personal name) A son of the Ye family from Zhenchang (a place name), Shaozhou. At the age of fifteen, he earnestly requested to leave home, but his parents did not listen. At the age of seventeen, his request became even more intense, but it was still not granted. That night, two beams of white light suddenly penetrated his house. Observing his
所從來。則自曹溪發也。寂亦左斷無明指及小指。以進曰。敢以奉酬劬勞之德。於是遣依通禪師于南華剃染。年十八。即以沙彌進道。初訪耽源。已覺升堂。后見溈山。遂能臻奧。問溈山云。如何是真佛住處。溈云。以思無思之妙。反思靈𦦨之無窮。思盡還源。此性常住。事理不二。真佛如如。於是執侍久之。遂往江陵受戒。乃參巖頭。巖舉拂子。寂展坐具。巖置拂子于背後。寂以坐具搭肩上出。巖云。我不肯汝放。品肯汝收。問石室云。佛之與道相去幾何。室云。道如展掌。佛似握拳。即辭室。室門送召云。莫一向去。已后卻來我邊。寂歸溈山居十年。父子酬唱。及應接他機。具見別錄。后自王莽山。遷止仰嶠。隨緣展化。言句尤繁。上堂云。汝等諸人。各自迴光反照。莫記吾言。汝從無始劫來。背明投暗。妄想根深。卒難頓㧞。吾之所言。蓋欲奪汝粗識。如將黃葉止啼。有什麼是處。僧問。禪宗頓悟。畢竟入門的意如何。寂云。此事極難。若是祖師門下。上根上契。一聞千悟。得大總持。其餘根隨智劣。若不安禪靜慮。到者里總須茫然。僧云。此外還別有方便。令學人得入也無。寂云。別有別無。徒令汝心不安。且道。汝是什麼處人。僧云幽州人。寂云汝還思彼處否。僧云常思。寂云。彼處樓臺林苑。人馬駢闐。
【現代漢語翻譯】 現代漢語譯本： 他的學問從哪裡來的呢？是從曹溪（Caoxi，六祖慧能駐錫之地）發展出來的。寂（Ji，人名，下文中的』寂』都指此人）還砍斷了左手的無名指和小指，獻上去說：『以此來報答您辛勤教導的恩德。』於是（溈山）派遣依通禪師（Yitong Chanshi）到南華寺（Nanhua Temple）剃度出家，十八歲時，就以沙彌的身份精進修道。最初拜訪耽源（Danyuan，人名），已經覺悟到升堂說法的道理。後來見到溈山（Weishan，人名），於是能夠達到精深奧妙的境界。他問溈山：『什麼是真佛的住處？』溈山說：『用無思之思的微妙，反過來思索靈覺的無窮。思慮窮盡，迴歸本源，這個自性是永恒不變的。事和理不是二元對立的，真佛就是如如不動的。』於是寂長久地侍奉溈山。之後前往江陵（Jiangling）受戒，於是參訪巖頭（Yantou，人名）。巖頭舉起拂子，寂展開坐具。巖頭把拂子放在背後，寂把坐具搭在肩膀上走了出去。巖頭說：『我不允許你放下，也不允許你收回。』（寂）問石室（Shishi，人名）：『佛和道相差多少？』石室說：『道像展開的手掌，佛像握緊的拳頭。』寂於是告辭石室，石室送到門口，召喚他說：『不要一直走下去，以後還要回到我這裡來。』寂回到溈山住了十年，父子之間互相唱和，以及應對其他人的機鋒，都詳細地記載在其他記錄中。後來從王莽山（Wangmang Mountain）遷移到仰嶠（Yangqiao），隨順因緣發展教化。言語語句尤其繁多。上堂說法時說：『你們這些人，各自迴光返照，不要記住我的話。你們從無始劫以來，背離光明投向黑暗，妄想的根源很深，難以一下子拔除。我所說的話，大概是爲了奪走你們粗淺的認識，就像用黃葉來止住小孩的啼哭，有什麼是正確的呢？』有僧人問：『禪宗的頓悟，究竟入門的要旨是什麼？』寂說：『這件事極其困難。如果是祖師門下的，上等根器的人，一聽就能領悟，獲得大總持。其餘根器隨智力低劣的人，如果不通過安禪靜慮，到這裡總會茫然不知所措。』僧人問：『除此之外，還有其他方便，讓學人能夠進入嗎？』寂說：『說有說無，只會讓你的心不安。且說，你是什麼地方的人？』僧人說：『幽州（Youzhou）人。』寂說：『你還思念那個地方嗎？』僧人說：『常常思念。』寂說：『那個地方樓臺林苑，人馬眾多，』
【English Translation】 English version: Where does his learning come from? It originates from Caoxi (曹溪, Caoxi Temple where the Sixth Patriarch Huineng resided). Ji (寂, a personal name, referring to the same person throughout the text) even cut off the ring finger and little finger of his left hand and presented them, saying, 'I offer these to repay your diligent teaching.' Thereupon, (Weishan) sent Zen Master Yitong (依通禪師) to Nanhua Temple (南華寺) to be tonsured and ordained. At the age of eighteen, he advanced in the Way as a novice monk. Initially, he visited Danyuan (耽源), already aware of the principle of ascending the hall to preach. Later, upon seeing Weishan (溈山), he was able to reach profound and subtle states. He asked Weishan, 'What is the dwelling place of the true Buddha?' Weishan said, 'Use the subtlety of thinking without thinking to reflect upon the infinity of spiritual awareness. When thoughts are exhausted and return to the source, this nature is constant and unchanging. Principle and phenomena are not dualistic. The true Buddha is thus, thus unmoving.' Thereupon, Ji served Weishan for a long time. Afterwards, he went to Jiangling (江陵) to receive the precepts, and then visited Yantou (巖頭). Yantou raised a whisk, and Ji spread out his sitting cloth. Yantou placed the whisk behind his back, and Ji put the sitting cloth on his shoulder and walked out. Yantou said, 'I do not allow you to put it down, nor do I allow you to take it back.' (Ji) asked Shishi (石室), 'How far apart are the Buddha and the Dao?' Shishi said, 'The Dao is like an open palm, the Buddha is like a clenched fist.' Ji then bid farewell to Shishi, who saw him off at the door and called out, 'Do not go away forever; come back to me later.' Ji returned to Weishan and lived there for ten years. The mutual exchanges between father and son, as well as their responses to others' opportunities, are detailed in other records. Later, he moved from Wangmang Mountain (王莽山) to Yangqiao (仰嶠), spreading and transforming according to conditions. His words and phrases were particularly abundant. In his Dharma talk, he said, 'All of you, turn your light inward and reflect upon yourselves; do not remember my words. Since beginningless kalpas, you have turned away from the light and plunged into darkness. The roots of delusion are deep and difficult to eradicate all at once. What I say is merely to take away your coarse knowledge, like using yellow leaves to stop a child's crying; what is correct about that?' A monk asked, 'What is the essential meaning of entering the gate of sudden enlightenment in Zen?' Ji said, 'This matter is extremely difficult. If one is from the lineage of the Patriarchs, with superior faculties and perfect understanding, one can understand a thousand things upon hearing one, and attain great dharani. Those with inferior faculties and wisdom, if they do not engage in peaceful meditation and contemplation, will be completely at a loss here.' The monk asked, 'Besides this, are there other expedient means to allow practitioners to enter?' Ji said, 'To say there are or are not only makes your mind uneasy. Tell me, where are you from?' The monk said, 'Youzhou (幽州).' Ji said, 'Do you still think of that place?' The monk said, 'I often think of it.' Ji said, 'That place has pavilions, terraces, forests, gardens, and crowds of people and horses,'
汝反思時。還有許多般否。僧云。某甲到者里。一切不見有。寂云。汝解猶在境。信位即是。人位即不是。據汝所解。只得一玄。向後得座披衣。自看去好。僧禮謝而去。
寂于未遷化之數年前。有偈云。年滿七十七。老去是今日。任性自浮沉。兩手攀屈膝。逮茲果於韶州東平山抱膝而化。時年七十七。后謚智通大師妙光之塔。
唐慶諸
生廬陵新涂玉笥鄉之陳氏。祖考皆有隱德。諸年十三。禮紹鑾禪師于豫章西山剃落。年二十三。往嵩山受具戒。習毗尼。既而抵大溈山。作米頭。以究心學。一日諸在寮內篩米次。溈山云。施主物莫拋撒。諸云。不拋撒。溈于地上拾得一粒。舉起云。又道不拋撒。諸云。一粒子不多。溈云。須知千粒萬粒。從者一粒生。諸云。千粒萬粒。從者一粒生。未審者一粒。從什麼處生。溈山笑歸方丈。至晚上堂云。大眾米里有蟲。
后參道吾問云。如何是觸目菩提。吾喚沙彌。沙彌應諾。吾云添凈瓶水著。吾卻問諸。汝適來問什麼諸欲舉前問。吾便起去。諸有省。
后出世石霜。上堂云。法身非身。此是教家極則。祖師門下。全無肯路。但由心意。妄說見聞。盡落今時窠臼。汝等諸人還委悉么。僧問如何是西來意。諸云。空中一片石。僧禮拜。諸云會么。僧云
【現代漢語翻譯】 現代漢語譯本： 寂禪師問僧人：『你反思自省的時候，還有許多其他的念頭嗎？』僧人回答：『我來到這裡之後，一切都看不見有什麼。』寂禪師說：『你的理解仍然停留在境界上，這只是信位，還不是人位。根據你的理解，你只得到了一點玄妙之處。以後如果得到住持的位子，穿上袈裟，自己好好參看吧。』僧人行禮感謝后離開了。
寂禪師在圓寂前幾年，寫了一首偈子說：『年滿七十七，老去是今日。任性自浮沉，兩手攀屈膝。』後來果然在韶州東平山抱膝圓寂，享年七十七歲。後來謚號為智通大師，建妙光之塔。
唐朝的慶諸禪師：
出生在廬陵新涂玉笥鄉的陳氏家族。他的祖先都很有德行。慶諸十三歲時，在豫章西山禮拜紹鑾禪師剃度出家。二十三歲時，前往嵩山受具足戒，學習毗尼（Vinaya，戒律）。之後來到大溈山，負責管理米糧，以求深入學習佛法。一天，慶諸在寮房裡篩米時，溈山（Weishan，禪師名）說：『施主的物品不要拋撒。』慶諸說：『沒有拋撒。』溈山在地上撿起一粒米，舉起來說：『又說沒有拋撒？』慶諸說：『一粒米不多。』溈山說：『要知道千粒萬粒，都是從這一粒米生出來的。』慶諸說：『千粒萬粒，都是從這一粒米生出來的，那麼請問這一粒米，是從什麼地方生出來的？』溈山笑著回到方丈室。晚上上堂說法時說：『各位，米里有蟲。』
後來參訪道吾（Daowu，禪師名），問道：『如何是觸目菩提？（Bodhi，覺悟）』道吾叫沙彌（Shami，小和尚）。沙彌應聲答應。道吾說：『往凈瓶里添水。』道吾反過來問慶諸：『你剛才問什麼？』慶諸剛要重複之前的問題，道吾就起身離開了。慶諸有所領悟。
後來慶諸在石霜（Shishuang，地名）開法，上堂說法時說：『法身非身，這是教理上的極致。祖師門下，完全沒有肯定的路。只是因為心意妄動，虛妄地說見說聞，全都落入現在的窠臼。你們這些人還明白嗎？』有僧人問道：『如何是西來意？』慶諸說：『空中一片石。』僧人禮拜。慶諸問：『會了嗎？』僧人說：『不會。』
【English Translation】 English version: Zen Master Ji asked a monk: 'When you reflect inwardly, are there still many other thoughts?' The monk replied: 'Since I came here, I see nothing at all.' Zen Master Ji said: 'Your understanding still remains in the realm of objects; this is only the stage of faith, not yet the stage of personhood. According to your understanding, you have only grasped a bit of the mysterious. In the future, if you obtain the position of abbot and wear the robe, take good care to examine yourself.' The monk bowed in gratitude and left.
Several years before his passing, Zen Master Ji wrote a verse saying: 'Seventy-seven years complete, old age is today. Letting nature drift and sink, both hands clasp bent knees.' Later, he indeed passed away in Shaozhou, Dongping Mountain, embracing his knees, at the age of seventy-seven. He was later posthumously named Great Master Zhitong, and the Pagoda of Wonderful Light was built.
Zen Master Qingzhu of the Tang Dynasty:
He was born into the Chen family in Yuxixiang, Xintu, Luling. His ancestors were all virtuous. At the age of thirteen, Qingzhu was tonsured and ordained under Zen Master Shaoluan at Xishan in Yuzhang. At the age of twenty-three, he went to Mount Song to receive the full precepts and study the Vinaya (Vinaya, monastic rules). Later, he came to Mount Dawei and was in charge of managing the rice, in order to deeply study the Dharma. One day, while Qingzhu was sifting rice in the dormitory, Weishan (Weishan, name of a Zen master) said: 'Do not scatter the donor's offerings.' Qingzhu said: 'I am not scattering them.' Weishan picked up a grain of rice from the ground, held it up, and said: 'You say you are not scattering them?' Qingzhu said: 'One grain of rice is not much.' Weishan said: 'You must know that thousands and millions of grains come from this one grain.' Qingzhu said: 'Thousands and millions of grains come from this one grain, then may I ask, where does this one grain come from?' Weishan smiled and returned to his abbot's room. In the evening, during the Dharma talk, he said: 'Everyone, there are insects in the rice.'
Later, he visited Daowu (Daowu, name of a Zen master) and asked: 'What is Bodhi (Bodhi, enlightenment) that is encountered by the eye?' Daowu called a Shami (Shami, novice monk). The Shami responded. Daowu said: 'Add water to the clean bottle.' Daowu then asked Qingzhu: 'What did you ask just now?' As Qingzhu was about to repeat his previous question, Daowu got up and left. Qingzhu had an awakening.
Later, Qingzhu opened a Dharma center at Shishuang (Shishuang, place name). During a Dharma talk, he said: 'The Dharmakaya (Dharmakaya, the body of the Dharma) is not a body; this is the ultimate in doctrinal teachings. Within the lineage of the Patriarchs, there is absolutely no path of affirmation. It is only because of the mind's deluded movements, falsely speaking of seeing and hearing, that all fall into the current ruts. Do you all understand?' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' Qingzhu said: 'A piece of stone in the sky.' The monk bowed. Qingzhu asked: 'Do you understand?' The monk said: 'I do not understand.'
不會。諸云。賴汝不會。汝若會。即打破汝頭。道吾以諸見處深類己。乃躬至石霜就養。會洞山示寂。四方學者無所歸宿。而卒于諸是賴。如是二十年。堂中老宿長坐不臥。屹若椔杌。天下謂之石霜枯木眾。
光啟四年戊申歲二月乙亥。示疾終。享齡八十二。受臘五十九。越三月十五日。葬于寺之西北隅。謚普會。塔號法相。
唐全豁
出泉州柯氏。少挺特。器度宏偉。依清源誼公剃落。趨長安西明寺照公。受具戒。即往保壽寺習經律。頃之偕雪峰存公。欽山邃公。北造臨濟。屬臨濟歸寂。乃謁仰山。才入門。提起坐具云。和尚。山欲舉起拂子。豁云不妨好手。繼參德山。提坐具上法堂。徘徊瞻顧。德山云作么。豁咄之。山云。老僧過在什麼處。豁云。兩重公案。遂下參堂。山云。者個阿師。稍似個行腳人。至來日上方丈問訊。山云。阇梨是昨日新到么。豁云是。山云。什麼處學得者虛頭來。豁云。某甲終不自謾。山云。他后不得孤負老僧。一日豁入方丈。側身立問云。是凡是聖。山喝。豁禮拜。後有人舉似洞山。山云。若不是豁上座。大難承當。豁聞之乃曰。洞山老人不識好惡。錯下名言。我當時一手揖一手捺。
雪峰作飯頭。一日飯遲。德山拓缽至法堂。峰因曬炊巾。見之云。者老漢。
【現代漢語翻譯】 現代漢語譯本：
不會。有人說：『依賴你不會。』你如果會了，就打破你的頭。道吾認為諸見的處境很像自己，於是親自到石霜那裡去依附。適逢洞山圓寂，四方學子無所歸依，最終在諸這裡安定下來。像這樣過了二十年，堂中的老修行們長坐不臥，像木樁一樣屹立不動，天下人稱他們為石霜枯木眾。 光啟四年戊申年二月乙亥日，示現疾病而終，享年八十二歲，受戒五十九年。三月十五日，安葬在寺廟的西北角。謚號為普會，塔號為法相。 唐代全豁（尊者） 全豁禪師，泉州柯氏人。年少時就非常傑出，氣度宏偉。依止清源誼公剃度出家，前往長安西明寺拜照公受具足戒。之後前往保壽寺學習經律。不久與雪峰存公、欽山邃公一起，北上參訪臨濟禪師。適逢臨濟禪師圓寂，於是去拜見仰山禪師。剛入門，提起坐具說：『和尚，山想舉起拂子。』全豁說：『不妨，真是好手段。』後來參訪德山禪師，提著坐具登上法堂，徘徊觀望。德山禪師問：『作什麼？』全豁呵斥一聲。德山禪師說：『老僧哪裡有過錯？』全豁說：『兩重公案。』於是下法堂進入禪堂。德山禪師說：『這個阿師，稍微像個行腳僧。』到了第二天，全豁到方丈室問訊。德山禪師問：『阇梨是昨天新來的嗎？』全豁說是。德山禪師問：『從什麼地方學來這些虛假的把戲？』全豁說：『我終究不會自欺欺人。』德山禪師說：『以後不要辜負老僧。』有一天，全豁進入方丈室，側身站立問道：『是凡是聖？』德山禪師呵斥一聲。全豁禮拜。後來有人將此事告訴洞山禪師，洞山禪師說：『如果不是全豁上座，很難承擔。』全豁聽后說：『洞山老和尚不識好壞，錯誤地下了評語。我當時應該一手作揖，一手按住他。』 雪峰禪師擔任飯頭。有一天，飯做遲了，德山禪師托著缽來到法堂。雪峰禪師正在晾曬炊巾，看見后說：『這個老漢。』
【English Translation】 English version:
'No.' Someone said, 'Rely on your 'no'. If you 'yes', I'll break your head.' Daowu thought that Zhujian's situation was very similar to his own, so he personally went to Shishuang to rely on him. Coincidentally, Dongshan passed away, and scholars from all directions had nowhere to go, and finally settled down here in Zhu. After twenty years like this, the old practitioners in the hall sat for a long time without lying down, standing still like wooden stakes, and the world called them the Shishuang Dry Wood Assembly. In the year of Wushen in the fourth year of Guangqi, on the Yi Hai day of the second month, he showed illness and passed away, at the age of eighty-two, and received the precepts for fifty-nine years. On the fifteenth day of the third month, he was buried in the northwest corner of the temple. The posthumous title was Puhui, and the pagoda was named Faxiang. Quan Huo of the Tang Dynasty Chan Master Quan Huo, from the Ke family in Quanzhou. He was outstanding and magnanimous in his youth. He was tonsured and ordained by Yigong of Qingyuan, and went to Ximing Temple in Chang'an to receive the full precepts from Zhao Gong. After that, he went to Baoshou Temple to study the scriptures and precepts. Soon, together with Cun Gong of Xuefeng and Sui Gong of Qinshan, he went north to visit Zen Master Linji. Coincidentally, Zen Master Linji passed away, so he went to visit Zen Master Yangshan. As soon as he entered the door, he raised his seat and said, 'Venerable, Shan wants to raise the whisk.' Quan Huo said, 'It doesn't matter, it's a good skill.' Later, he visited Zen Master Deshan, carrying his seat and ascending to the Dharma hall, wandering around and looking around. Zen Master Deshan asked, 'What are you doing?' Quan Huo scolded. Zen Master Deshan said, 'Where did the old monk go wrong?' Quan Huo said, 'Two cases.' So he went down to the Dharma hall and entered the meditation hall. Zen Master Deshan said, 'This master is a bit like a traveling monk.' The next day, Quan Huo went to the abbot's room to inquire. Zen Master Deshan asked, 'Is the Venerable newly arrived yesterday?' Quan Huo said yes. Zen Master Deshan asked, 'Where did you learn these false tricks?' Quan Huo said, 'I will never deceive myself.' Zen Master Deshan said, 'Don't let the old monk down in the future.' One day, Quan Huo entered the abbot's room, stood sideways and asked, 'Is it ordinary or holy?' Zen Master Deshan scolded. Quan Huo bowed. Later, someone told Zen Master Dongshan about this, and Zen Master Dongshan said, 'If it weren't for Quan Huo, it would be difficult to bear.' Quan Huo said after hearing this, 'The old monk Dongshan doesn't know good from bad, and made a wrong comment. I should have bowed with one hand and held him down with the other at that time.' Zen Master Xuefeng was in charge of the kitchen. One day, the meal was late, and Zen Master Deshan came to the Dharma hall with a bowl. Zen Master Xuefeng was drying the cooking towel, and said after seeing it, 'This old man.'
鐘未鳴。鼓未響。拓缽向什麼處去。德山便歸方丈。峰舉似豁。豁云。大小德山不會末後句。山聞即呼至問云。汝不肯老僧那。豁密啟其意。山至來日上堂。豁于僧堂前。撫掌大笑云。且喜老漢會末後句。直是天下人無柰他何。雖然如此。也只得三年。
豁與雪峰欽山聚話次。雪峰忽指一碗水。欽山云。水清月現。雪峰云。水清月不現。豁踢翻水碗而去。
豁與雪峰同辭德山。山問甚麼處去。豁云。暫辭和尚下山去。山云。子他後作么生。豁云。不敢孤負和尚。山云。子憑何見。有此說。豁云。智過於師。方堪傳授。智與師齊。減師半德。山云。如是如是當善護持。豁反庵于洞庭之臥龍山。僧問。無師之人還有出身處也無。豁云。聲前古毳爛。云堂堂來時如何。豁云刺破眼。問如何是祖師意。豁云。移取廬山來向汝道。
上堂。謂諸徒云。吾嘗尋究涅槃經。三兩段文。似衲僧說話時。有僧禮拜請舉。豁云。第一段義道。吾教意如伊字三點。東方一點。點開諸菩薩眼。西方一點。點斷諸菩薩命根。上方一點。點著諸菩薩頂。第二段義道。吾教意如摩醯首羅。擘開面門。豎亞一隻眼。第三段義道。吾教意。如涂毒鼓。擊一聲。遠近聞者皆喪。時小嚴上座出問云。如何是涂毒鼓。豁以兩手按膝。舉身橫亞
【現代漢語翻譯】 現代漢語譯本： 鐘未鳴，鼓未響，不知道拓缽（僧人化緣用的缽）該往哪裡去。德山（人名，下同）便回到了方丈。峰舉起這件事好像豁（人名，下同）所為。豁說，大小德山都不會末後句。德山聽說后立即叫他來，問他說：『你不肯老僧嗎？』豁私下向他說明了自己的意思。德山第二天上堂，豁在僧堂前撫掌大笑說：『可喜老漢會末後句，真是天下人拿他沒辦法。』雖然如此，也只能活三年。 豁與雪峰（人名）和欽山（人名）聚在一起談話時，雪峰忽然指著一碗水。欽山說：『水清則月亮顯現。』雪峰說：『水清則月亮不顯現。』豁踢翻水碗就走了。 豁與雪峰一同告別德山。德山問：『你們要去哪裡？』豁說：『暫時告別和尚下山去。』德山問：『你以後會怎麼樣？』豁說：『不敢辜負和尚。』德山問：『你憑什麼見解，說這樣的話？』豁說：『智慧超過老師，才堪傳授；智慧與老師相等，就減少老師一半的德行。』德山說：『是這樣，是這樣，應當好好守護保持。』豁在洞庭湖的臥龍山重建庵。有僧人問：『沒有老師的人還有出路嗎？』豁說：『聲前古毳爛。』僧人問：『云堂堂來時如何？』豁說：『刺破眼。』問：『如何是祖師意？』豁說：『移取廬山來向汝道。』 上堂時，豁對眾弟子說：『我曾經尋究《涅槃經》，有三兩段文字，好像衲僧（指僧人）說話時一樣。』有僧人禮拜請求他舉例說明。豁說：『第一段義道，我的教意如伊字三點，東方一點，點開諸菩薩的眼睛；西方一點，點斷諸菩薩的命根；上方一點，點著諸菩薩的頭頂。第二段義道，我的教意如摩醯首羅（印度教主神濕婆的別名），擘開面門，豎起一隻眼睛。第三段義道，我的教意，如涂毒鼓，擊一聲，遠近聽到的人都喪命。』當時小嚴上座出來問道：『如何是涂毒鼓？』豁用兩手按著膝蓋，舉身橫臥。
【English Translation】 English version: The bell hadn't rung, the drum hadn't sounded. Where should the alms bowl (Tak缽) (a monk's begging bowl) go? Deshan (德山) (a person's name, same below) then returned to his abbot's quarters. Feng (峰) raised this matter as if it were done by Huo (豁) (a person's name, same below). Huo said, 'Neither great nor small Deshan understands the final phrase.' Upon hearing this, Deshan immediately called him over and asked, 'Are you unwilling to accept this old monk?' Huo privately explained his meaning. The next day, Deshan ascended the hall, and Huo, in front of the monks' hall, clapped his hands and laughed, saying, 'Gladly, the old man understands the final phrase; truly, no one in the world can do anything about him.' Even so, he will only live for three years. Once, when Huo was conversing with Xuefeng (雪峰) (a person's name) and Qinshan (欽山) (a person's name), Xuefeng suddenly pointed to a bowl of water. Qinshan said, 'When the water is clear, the moon appears.' Xuefeng said, 'When the water is clear, the moon does not appear.' Huo kicked over the bowl of water and left. Huo and Xuefeng together bid farewell to Deshan. Deshan asked, 'Where are you going?' Huo said, 'Temporarily bidding farewell to the abbot to go down the mountain.' Deshan asked, 'What will you do in the future?' Huo said, 'I dare not fail the abbot.' Deshan asked, 'Upon what understanding do you say such things?' Huo said, 'Only when wisdom surpasses the teacher is one worthy of receiving the transmission; when wisdom is equal to the teacher, half the teacher's virtue is diminished.' Deshan said, 'So it is, so it is; you should carefully guard and maintain this.' Huo rebuilt a hermitage on Wolong Mountain (臥龍山) by Dongting Lake (洞庭湖). A monk asked, 'Is there still a way out for someone without a teacher?' Huo said, 'Before the sound, the ancient felt is rotten.' The monk asked, 'How is it when the cloud hall arrives?' Huo said, 'Pierce the eyes.' Asked, 'What is the meaning of the Patriarch?' Huo said, 'Move Mount Lu (廬山) and I will tell you.' Ascending the hall, Huo said to the disciples, 'I have often explored the Nirvana Sutra, and there are two or three passages that seem like the words of a mendicant monk (衲僧) (referring to monks).' A monk bowed and requested him to give an example. Huo said, 'The first passage means that my teaching is like the three dots of the 'I' character; the eastern dot opens the eyes of all Bodhisattvas; the western dot severs the life roots of all Bodhisattvas; the upper dot touches the crowns of all Bodhisattvas. The second passage means that my teaching is like Maheśvara (摩醯首羅) (another name for the Hindu deity Shiva), splitting open his face and erecting a single eye. The third passage means that my teaching is like a drum coated with poison; one strike, and all who hear it near and far will perish.' At that time, the senior monk Xiaoyan (小嚴) came forward and asked, 'What is the drum coated with poison?' Huo pressed his hands on his knees and lay down horizontally.
云。韓信臨朝底。
光啟初。徙唐年山。鑿巖置院。號巖頭。值天下大亂。豁每語人曰。我死要當大叫一聲。三年四月八日。賊群聚院中。索供饋。知事輩皆遁匿。獨豁坐堂上。賊揮突。不為動。乃剚刃其腹。豁果大叫。聲聞數十里。竟卒。阇維獲舍利以葬。僖廟賜謚清嚴。塔號出塵。南嶽釋玄泰撰碑頌德。
唐惟靖
吳門人也。形奇貌古。甚類憨癡。年十三。入寧國寺。巡僧房唱曰。要人出家請留下。至經藏院。見大德慧政。便跪拜。愿容執侍。既剪落。趨天臺受具戒。略歸謝政。還訪知識。每夜宿于定光禪師廢道場地。侵星遠赴禪林寺晨粥。虎隨往來。軌跡滿道。靖隨以鋤滅之。其意蓋不欲令人知也。常病背疽。袒而臥。偶有鴆鳥。糞瘡上即愈。窖藏半斗米。曰以為霜雪糧。日和野菜煮銚中取食。米則終年未嘗耗。尋徙明州之伏龍山。山下瞰滄海。勢岧峣㧞霄漢。昔沙門鑒諸隱焉。諸有文學道義刺史至者多謁之。靖尤為刺史黃晟所敬。屢請于州府供養。晚年于奉化北山置院。示疾坐逝。春秋七十餘。窆于山下。塋銘存焉。
唐玄泰
不知何許人。性方正。舉止造次合於義。蚤年遍參請。嘗見德山鑒禪師。有悟入。晚居衡山之七寶臺。寒暑之服。未嘗用帛。人因以布衲呼之。後進或
【現代漢語翻譯】 現代漢語譯本 云。韓信當年在朝廷上怎麼樣呢？
光啟初年，（巖頭）被遷到唐年山，在山巖上開鑿建造寺院，名為巖頭寺。正值天下大亂，巖頭經常對人說：『我死的時候一定要大叫一聲。』三年四月八日，一夥賊人聚集在寺院中，索要供奉和食物。負責事務的人都逃跑躲藏起來，只有巖頭坐在大堂上。賊人用刀砍他，他也不動。於是賊人用刀刺入他的腹部，巖頭果然大叫一聲，聲音傳到數十里之外，最終去世。火化后得到舍利子，被安葬。僖宗皇帝賜予謚號『清嚴』，塔名為『出塵』。南嶽的釋玄泰撰寫碑文頌揚他的功德。
唐 惟靖（人名）
是吳地人。長相奇異古怪，很像個憨癡的人。十三歲時，進入寧國寺，沿著僧房巡視唱道：『要人出家請留下。』到經藏院，見到大德慧政，便跪拜，願意服侍他。剃度后，前往天臺山受具足戒。稍微回去感謝慧政，又去拜訪其他有學識的人。每晚都睡在定光禪師廢棄的道場地上。天還沒亮就遠去禪林寺吃早粥，老虎跟隨他往來，軌跡遍佈道路。惟靖就用鋤頭把痕跡消除，他的意思是大概不想讓人知道。他經常生背疽，就袒露著身體睡覺。偶爾有鴆鳥，糞便落在瘡上，瘡就好了。他窖藏了半斗米，說這是用來應對霜雪天氣的糧食。每天和著野菜在鍋里煮著吃，米卻終年沒有減少。不久遷到明州的伏龍山。山下俯瞰著滄海，地勢高聳入雲霄。以前沙門鑒諸隱居在那裡。很多有文學和道義的刺史都來拜訪他。惟靖尤其被刺史黃晟所尊敬，多次請他到州府供養。晚年在奉化北山建造寺院。示現疾病，坐著去世。享年七十多歲，埋葬在山下，墓碑銘文還在。
唐 玄泰（人名）
不知道是哪裡人。性格方正，一舉一動都符合道義。早年廣泛參訪各地。曾經見過德山鑒禪師，有所領悟。晚年居住在衡山的七寶臺。寒暑季節的衣服，從來不用絲帛。人們因此用『布衲』來稱呼他。後輩或者...
【English Translation】 English version Yun. What was Han Xin like when he was in court?
In the early years of Guangqi, Yantou was moved to Tangnian Mountain, where he carved a temple into the rock, named Yantou Temple. At a time of great turmoil, Huo often said to people, 'When I die, I must shout loudly.' On the eighth day of the fourth month of the third year, a group of bandits gathered in the temple, demanding offerings and food. The administrators all fled and hid, but Huo sat alone in the hall. The bandits slashed at him with knives, but he did not move. Then they stabbed him in the abdomen, and Huo indeed shouted loudly, the sound carrying for dozens of miles, and he finally died. After cremation, sarira were obtained and buried. Emperor Xizong bestowed the posthumous title 'Qingyan,' and the pagoda was named 'Chuchen.' Shi Xuantai of Nanyue wrote an inscription praising his merits.
Tang Weijing (personal name)
Was a native of Wu. His appearance was strange and ancient, much like a simpleton. At the age of thirteen, he entered Ningguo Temple, patrolling the monks' quarters and chanting, 'Those who want to become monks, please stay.' When he reached the Sutra Library, he saw the virtuous Huizheng and knelt down, willing to serve him. After being tonsured, he went to Tiantai Mountain to receive the full precepts. He briefly returned to thank Huizheng and then visited other knowledgeable people. Every night he slept on the abandoned site of Zen Master Dingguang's practice. Before dawn, he would go to Chanlin Temple for morning congee, with tigers following him back and forth, their tracks covering the road. Weijing would then use a hoe to erase the tracks, his intention probably being not to let people know. He often suffered from carbuncles on his back, and he would sleep with his back exposed. Occasionally, a venomous bird would defecate on the sores, and they would heal immediately. He stored half a dou of rice, saying it was for food in snowy weather. He would cook it with wild vegetables in a pot every day, but the rice never seemed to diminish. Soon he moved to Fulong Mountain in Mingzhou. Below the mountain, he overlooked the vast sea, its terrain towering into the sky. In the past, the Shramana Jianzhu had lived there in seclusion. Many magistrates with literary and moral accomplishments came to visit him. Weijing was especially respected by Magistrate Huang Sheng, who repeatedly invited him to the prefectural government for support. In his later years, he built a temple on North Mountain in Fenghua. He manifested illness and passed away while sitting. He was over seventy years old and was buried at the foot of the mountain, where his tomb inscription still exists.
Tang Xuantai (personal name)
It is not known where he was from. His character was upright, and his actions always conformed to righteousness. In his early years, he widely visited various places. He once met Zen Master Deshan Jian and had an enlightenment. In his later years, he lived on the Seven Treasure Terrace of Heng Mountain. His clothes for both summer and winter were never made of silk. People therefore called him 'Cloth-robed.' Later generations or...
有謁者。使盡略去苛禮。茍苾門弟子。則立謝絕。戒勿通。然好誘誨俊秀。善詞章。凡著述。輒能傳遠垂久。時寺尤苦山民莫徭輩所擾。斬木燒山。不可誰何。於是泰作畬山謠以風。而上適聞之。詔守令嚴加禁約。而岳中諸寺。賴以獲存。臨逝說偈曰。不用剃頭。不須澡浴。猛𦦨一堆。千足萬足。舍利營小浮圖以葬。
唐圓紹
姓孫氏。其先富陽人。祖官南燕。固占藉于滑臺焉。紹幼而俊邁恬靜。年十八。事明福寺正覺禪師出家。年二十二。于相州義壇。從香燈律師受具。已而遍歷叢林。實悟旨于夷門倉垣水南。水南即今之開寶寺也。復久掛錫。以養聖胎。大中十年。會裴公休罷相鎮汴。與言悅之。請居上方院。紹恐其迫窄。不足以容廣眾。將辟而大之。時檀信臻萃。倏成鉅剎。擁毳之流。數盈二百。僖宗時。相國晉公王鐸。為奏院額曰雙林。師號曰法濟。仍詔度僧七人。以侍湯藥。法社之盛。僅四十載。所受化者。可萬計。僧尼弟子。五百餘人。乾寧二年乙卯七月四日。謂眾曰。若不解玄旨。何能脫生死。報汝諸人。急急自了。吾今景迫崦嵫。此為最後教戒也。遂寂然而化。壽八十五。臘六十三。詔于本院西南隅建塔以葬。越五年二月二日。開塔儀貌如生。爪發俱長。乃復供養七日。使遠近瞻仰。當阇
【現代漢語翻譯】 現代漢語譯本： 有位謁者，讓他儘量免去繁瑣的禮節。如果是茍苾門的弟子，就堅決謝絕，告誡不要通報。然而他喜歡誘導教誨才華出衆的年輕人，擅長辭藻文章。凡是他所著述的，總能流傳久遠。當時寺廟尤其苦於山民莫徭等人的侵擾，他們砍伐樹木燒山，誰也無法阻止。於是泰創作了《畬山謠》來諷刺，皇上恰好聽到了，下詔命令地方官員嚴加禁止約束，岳中的各個寺廟，因此得以儲存。臨終時說偈語道：『不用剃頭，不須洗澡。猛火一堆，千足萬足。』用舍利子建造小浮屠來安葬。 唐圓紹（Yuán Shào）： 姓孫，他的祖先是富陽人。祖父在南燕做官，因此在滑檯安家落戶。圓紹從小就聰慧超群，恬靜淡泊。十八歲時，跟隨明福寺的正覺禪師出家。二十二歲時，在相州義壇，從香燈律師那裡受具足戒。之後遊歷各個寺廟叢林，在夷門倉垣水南真正領悟了佛法宗旨。水南就是現在的開寶寺。他又長期駐錫在那裡，以修養聖胎。大中十年，正逢裴休罷免宰相職務鎮守汴州，與圓紹交談后非常欣賞他，請他居住在上方院。圓紹擔心上方院狹窄，不足以容納眾多僧人，打算擴建它。當時信徒雲集，很快就建成了一座宏偉的寺廟。聚集的僧人，人數超過二百。僖宗時期，相國晉公王鐸，上奏朝廷賜予寺院匾額，題為『雙林』，賜予圓紹法號，稱為『法濟』。並下詔度化七名僧人，來侍奉湯藥。佛法社團的興盛，持續了近四十年。所教化的人，數以萬計。僧尼弟子，有五百多人。乾寧二年乙卯七月初四，圓紹對眾人說：『如果不能理解玄妙的佛法宗旨，怎麼能脫離生死輪迴？告訴你們各位，要抓緊時間自己了悟。我如今像太陽一樣，即將落山，這是我最後的教誨了。』於是安詳地圓寂了，享年八十五歲，僧臘六十三年。朝廷下詔在本寺西南角建造佛塔來安葬。過了五年二月初二，打開佛塔，他的儀容相貌栩栩如生，指甲和頭髮都長長了。於是重新供奉了七天，讓遠近的人們瞻仰。當阇
【English Translation】 English version: A visitor came, and he was instructed to dispense with elaborate formalities as much as possible. If they were disciples of Gou Bi's school (Gǒu Bì mén, a specific Buddhist school), they were to be firmly refused and told not to announce themselves. However, he liked to guide and teach talented young people, and he was skilled in rhetoric and writing. Whatever he wrote could always be passed down far and wide for a long time. At that time, the temple was particularly troubled by the Yao (Mò Yáo, a specific ethnic group) people and other mountain dwellers, who cut down trees and burned mountains, and no one could stop them. Therefore, Tai composed the 'Sheshan Ballad' (Shē Shān Yáo, Ballad of She Mountain) to satirize them, and the emperor happened to hear it. He issued an edict ordering local officials to strictly prohibit and restrain them, and the temples in the mountains were thus preserved. Before passing away, he said in a verse: 'No need to shave the head, no need to bathe. A pile of fierce fire, a thousand feet, ten thousand feet.' A small stupa was built with the relics for burial. Tang Yuan Shao (Yuán Shào, a Buddhist monk's name): His surname was Sun, and his ancestors were from Fuyang. His grandfather served as an official in the Southern Yan dynasty, so he settled in Huatai. Yuan Shao was intelligent and outstanding from a young age, and he was quiet and serene. At the age of eighteen, he became a monk under the guidance of Zen Master Zhengjue (Zhèng Jué Chán Shī) of Mingfu Temple (Míng Fú Sì). At the age of twenty-two, he received the full precepts from the Vinaya Master Xiangdeng (Xiāng Dēng Lǜ Shī) at the Yitan Altar (Yì Tán) in Xiangzhou. Afterwards, he traveled to various monasteries and truly understood the essence of Buddhism at Cangyuan (Cāng Yuán) and Shuinan (Shuǐ Nán) in Yimen. Shuinan is now the Kaibao Temple (Kāi Bǎo Sì). He stayed there for a long time to cultivate his sacred embryo. In the tenth year of Dazhong, when Pei Xiu (Péi Xiū) was dismissed from his position as prime minister and stationed in Bianzhou, he admired Yuan Shao after talking with him and invited him to live in the Shangfang Courtyard. Yuan Shao was worried that the Shangfang Courtyard was too narrow to accommodate many monks, so he planned to expand it. At that time, believers gathered, and a magnificent temple was quickly built. The number of monks gathered exceeded two hundred. During the Xizong period, Duke Jin Wang Duo (Jìn Gōng Wáng Duǒ), the prime minister, submitted a memorial to the court to grant the temple a plaque with the inscription 'Twin Forest' (Shuāng Lín), and granted Yuan Shao the Dharma name 'Faji' (Fǎ Jì). He also issued an edict to ordain seven monks to serve medicine. The prosperity of the Buddhist community lasted for nearly forty years. The number of people who were taught was in the tens of thousands. There were more than five hundred monks and nuns. On the fourth day of the seventh month of the second year of Qianning (Yǐ Mǎo), Yuan Shao said to the crowd: 'If you cannot understand the profound principles of Buddhism, how can you escape the cycle of birth and death? I tell you all, hurry up and realize it yourselves. I am now like the sun, about to set, this is my last teaching.' Then he passed away peacefully, at the age of eighty-five, with sixty-three years as a monk. The court issued an edict to build a pagoda in the southwest corner of the temple for burial. Five years later, on the second day of the second month, when the pagoda was opened, his appearance was lifelike, and his nails and hair had grown. So he was re-offered for seven days, allowing people from far and near to pay their respects. Dangshe
維之際。神光五色出煙中。收舍利百餘粒。四眾淘汰近千粒。珠圓玉潔。非戒定慧所薰染。惡能爾。昭宗戊午歲也。梁乾化癸酉。詔謚定覺。塔號靈化。貞明四年九月。慧靄等立碑。開封尹王瓚文。
唐從諗
郝氏。曹州郝鄉人也。童稚出家于州之扈通寺。以沙彌抵池陽。見南泉愿和尚。時泉方偃息。問諗曰。近離什麼處。諗云瑞像院。泉云。還見瑞像么。諗云。不見瑞像。只見臥如來。泉云。汝是有主沙彌。無主沙彌。諗云。有主沙彌。泉云。主在什麼處。諗進前云。仲冬嚴寒。伏惟和尚。尊體萬福。泉器之。許入室。
異日問南泉。如何是道。泉云。平常心是道。諗云。還可趣向否。泉云。擬向即乖。諗云。不擬如何知是道。泉云。道不屬知。不屬不知。知足妄覺。不知是無記。若是真達不疑之道。猶如太虛廓然虛豁。豈可強是非耶。諗于言下悟入。乃于嵩岳琉璃壇納戒。卻反南泉。異日問南泉。知有底人。向什麼處休歇。泉云。山下作牛去。諗云謝指示。泉云。昨夜三更月到窗。
諗作火頭。一日閉卻門。燒煙滿屋。叫云。救火救火。時大眾俱到。諗云。道得即開門。南泉于窗隙中。過鑰匙與諗。諗即開門。
諗到黃檗。檗便閉卻方丈門。諗持火炬。於法堂內叫云。救火救火。
【現代漢語翻譯】 維(wéi)之際。神光五色出煙中。收舍利(shèlì，佛教名詞，指佛陀或高僧火化后的遺骨)百餘粒。四眾(sìzhòng，佛教名詞，指出家男女二眾和在家男女二眾)淘汰近千粒。珠圓玉潔。非戒定慧(jiè dìng huì，佛教名詞，指持戒、禪定和智慧)所薰染。惡能爾。昭宗(zhāozōng，唐昭宗)戊午歲也。梁乾化(liáng qiánhuà，後梁年號)癸酉。詔謚(zhào shì，古代帝王死後追加的稱號)定覺。塔號靈化。貞明(zhēnmíng，後梁年號)四年九月。慧靄(huì ǎi，人名)等立碑。開封尹(kāifēng yǐn，官名)王瓚(wáng zàn，人名)文。
唐從諗(táng cóng shěn，人名)
郝氏(hǎo shì，姓氏)。曹州(cáozhōu，地名)郝鄉(hǎo xiāng，地名)人也。童稚出家于州之扈通寺(hù tōng sì，寺廟名)。以沙彌(shāmí，佛教名詞，指出家未滿20歲的男子)抵池陽(chíyáng，地名)。見南泉愿(nán quán yuàn，人名，即南泉普愿)和尚。時泉方偃息(yǎnxī，休息)。問諗曰。近離什麼處。諗云瑞像院(ruì xiàng yuàn，寺廟名)。泉云。還見瑞像么。諗云。不見瑞像。只見臥如來(wò rúlái，佛教名詞，指臥佛)。泉云。汝是有主沙彌。無主沙彌。諗云。有主沙彌。泉云。主在什麼處。諗進前云。仲冬(zhòng dōng，農曆十一月)嚴寒。伏惟(fú wéi，敬辭)和尚。尊體萬福。泉器之。許入室。
異日問南泉。如何是道。泉云。平常心是道。諗云。還可趣向否。泉云。擬向即乖。諗云。不擬如何知是道。泉云。道不屬知。不屬不知。知足妄覺。不知是無記(wújì，佛教名詞，指非善非惡的狀態)。若是真達不疑之道。猶如太虛(tàixū，佛教名詞，指空虛的境界)廓然虛豁。豈可強是非耶。諗于言下悟入。乃于嵩岳(sōng yuè，山名)琉璃壇(liúlí tán，佛教場所)納戒。卻反南泉。異日問南泉。知有底人。向什麼處休歇。泉云。山下作牛去。諗云謝指示。泉云。昨夜三更月到窗。
諗作火頭(huǒ tóu，指廚房的負責人)。一日閉卻門。燒煙滿屋。叫云。救火救火。時大眾俱到。諗云。道得即開門。南泉于窗隙中。過鑰匙與諗。諗即開門。
諗到黃檗(huángbò，人名，指黃檗希運)。檗便閉卻方丈(fāngzhàng，佛教名詞，指寺院住持的住所)門。諗持火炬。於法堂(fǎtáng，佛教名詞，指寺院中講經說法的大殿)內叫云。救火救火。
【English Translation】 At the time of the Wei(wéi). Five-colored divine light emerged from the smoke, collecting over a hundred grains of Śarīra(舍利，Buddhist term, referring to the cremated remains of the Buddha or eminent monks). The four assemblies(四眾, Buddhist term, referring to the two groups of ordained followers and the two groups of lay followers) sifted out nearly a thousand grains. The pearls were round and the jade was pure, not imbued by Śīla, Samādhi, and Prajñā(戒定慧, Buddhist term, referring to moral discipline, concentration, and wisdom). How could it be otherwise? It was the year of Wuwu during the reign of Emperor Zhaozong(昭宗) of the Tang Dynasty. In the Guiyou year of Qianhua(乾化) of the Liang Dynasty, an imperial edict conferred the posthumous title Dingjue. The pagoda was named Linghua. In the ninth month of the fourth year of Zhenming(貞明), Hui Ai(慧靄, personal name) and others erected a stele. The text was written by Wang Zan(王瓚, personal name), the Prefect of Kaifeng(開封尹, official title).
Tang Congshen(唐從諗, personal name)
Hao(郝, surname). He was a native of Hao Village(郝鄉, place name) in Caozhou(曹州, place name). As a child, he became a monk at Hutong Temple(扈通寺, temple name) in the prefecture. As a Śrāmaṇera(沙彌, Buddhist term, referring to a male novice under the age of 20), he arrived at Chiyang(池陽, place name) and met the monk Nanquan Yuan(南泉愿, personal name, i.e., Nanquan Puyuan). At that time, Nanquan was reclining. He asked Shen, 'Where have you come from recently?' Shen said, 'Ruixiang Monastery(瑞像院, temple name).' Nanquan said, 'Did you see the auspicious image?' Shen said, 'I did not see the auspicious image, I only saw the reclining Tathagata(臥如來, Buddhist term, referring to a reclining Buddha).' Nanquan said, 'Are you a Śrāmaṇera with a master or without a master?' Shen said, 'A Śrāmaṇera with a master.' Nanquan said, 'Where is the master?' Shen stepped forward and said, 'In the depths of winter, it is bitterly cold. I respectfully wish the venerable monk good health.' Nanquan valued him and allowed him to enter his room.
One day, he asked Nanquan, 'What is the Dao?' Nanquan said, 'Ordinary mind is the Dao.' Shen said, 'Can it be directed towards?' Nanquan said, 'Intending to direct is to deviate.' Shen said, 'If not intending, how can one know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is oblivion(無記, Buddhist term, referring to a state of neither good nor evil). If one truly attains the Dao of no doubt, it is like the vast emptiness of space(太虛, Buddhist term, referring to the realm of emptiness), how can one force right and wrong?' Shen had an awakening upon hearing these words. He then received the precepts at the Luli Altar(琉璃壇, Buddhist site) on Mount Song(嵩岳, mountain name) and returned to Nanquan. Another day, he asked Nanquan, 'Where do those who know the bottom line rest?' Nanquan said, 'They go to be an ox at the foot of the mountain.' Shen said, 'Thank you for the instruction.' Nanquan said, 'Last night, the moon reached the window at the third watch.'
Shen was the cook(火頭, referring to the person in charge of the kitchen). One day, he closed the door and filled the room with smoke, shouting, 'Fire! Fire!' The crowd all arrived. Shen said, 'If you can say it, I will open the door.' Nanquan passed the key to Shen through a crack in the window. Shen then opened the door.
Shen arrived at Huangbo(黃檗, personal name, i.e., Huangbo Xiyun). Bo immediately closed the door of his abbot's quarters(方丈, Buddhist term, referring to the residence of the abbot of a monastery). Shen held a torch and shouted in the Dharma Hall(法堂, Buddhist term, referring to the main hall in a monastery where sermons are given), 'Fire! Fire!'
檗開門擒住云。道道。諗云。賊過後張弓。
又到保壽。壽見來即背坐禪床上。諗展坐具禮拜。壽下禪床。諗便出。
到鹽官云看箭。官云過也。諗雲中也。
到夾山將柱杖入法堂。夾山云。作什麼。諗云探水。夾云。一滴也無。探什麼。諗倚杖于壁而出。
將游五臺。有大德作偈留云。何處青山不道場。不須䇿杖禮清涼。雲中縱有金毛現。正眼觀來非吉祥。諗云。作么生是正眼。大德無對。
眾請住趙州觀音院。示眾云。如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草。為丈六金身用。把丈六金身。為一枝草用。佛是煩惱。煩惱是佛。時有僧問。未審佛為誰家煩惱。諗云。為一切人煩惱。僧云。如何免得。諗云。用免什麼。
諗掃地次。僧問。清凈伽藍為什麼有塵。諗云。又一點也。
諗問一座主。講什麼經。座云。講涅槃經。諗云。問一段義得否。座云得。諗以腳踢空吹一吹。是什麼義座云。經中無此義。諗云。五百力士揭石業。便道無。
大眾晚參。諗云。今夜答話去。有解問者出來。時有一僧出禮拜。諗云。比來拋磚引玉。卻引得個墼子。
有僧游五臺。問一婆子云。臺山路向什麼處去。婆云驀直去。僧便去。婆云。又恁么去也。僧舉似諗。諗云
【現代漢語翻譯】 現代漢語譯本 趙州禪師（Zhaozhou Chanshi）在檗開門時擒住云，問道：『道道（說說看）！』 禪師自答：『賊過後張弓。』 又到保壽（Baoshou），保壽禪師見趙州禪師來，就背對著禪床坐著。趙州禪師展開坐具禮拜。保壽禪師下禪床，趙州禪師便離開了。 到鹽官（Yanguan），鹽官禪師問：『看箭（看箭做什麼）？』 趙州禪師說：『過也（已經過去了）。』 鹽官禪師說：『中也（射中了）。』 到夾山（Jiashan），趙州禪師拿著柱杖進入法堂。夾山禪師問：『作什麼（做什麼）？』 趙州禪師說：『探水（試探水的深淺）。』 夾山禪師說：『一滴也無（一滴也沒有），探什麼（試探什麼）？』 趙州禪師倚著柱杖靠在墻上，然後離開了。 將要游五臺山（Wutai Mountain）時，有一位大德（Dade，指有德行的高僧）作偈留下來：『何處青山不道場（哪裡青山不是道場）？不須䇿杖禮清涼（不必拄著枴杖去朝拜清涼寺）。雲中縱有金毛現（即使雲中有金毛獅子顯現），正眼觀來非吉祥（用正眼來看也不是吉祥的徵兆）。』 趙州禪師問：『作么生是正眼（什麼是正眼）？』 大德無言以對。 大眾請趙州禪師住持趙州觀音院（Zhaozhou Guanyin Temple）。趙州禪師開示說：『如明珠在掌（就像明珠在手掌中），胡來胡現（胡人來了就呈現胡人的樣子），漢來漢現（漢人來了就呈現漢人的樣子）。老僧把一枝草（老僧我把一根草），為丈六金身用（當成丈六金身來用）。把丈六金身（把丈六金身），為一枝草用（當成一根草來用）。佛是煩惱（佛就是煩惱），煩惱是佛（煩惱就是佛）。』 當時有僧人問：『未審佛為誰家煩惱（不知佛為誰家的煩惱）？』 趙州禪師說：『為一切人煩惱（為一切人煩惱）。』 僧人問：『如何免得（如何才能免除）？』 趙州禪師說：『用免什麼（為什麼要免除）？』 趙州禪師掃地時，有僧人問：『清凈伽藍（Qingjing Qielan，指清凈的寺院）為什麼有塵（為什麼會有灰塵）？』 趙州禪師說：『又一點也（又多了一點）。』 趙州禪師問一位座主（Zuozhu，指精通經論的僧人）：『講什麼經（講什麼經典）？』 座主說：『講涅槃經（Nirvana Sutra）。』 趙州禪師說：『問一段義得否（問一段經義可以嗎）？』 座主說：『得（可以）。』 趙州禪師用腳踢了一下空，然後吹了口氣，問：『是什麼義（是什麼意思）？』 座主說：『經中無此義（經典中沒有這個意思）。』 趙州禪師說：『五百力士揭石業（五百力士揭石的典故），便道無（就說沒有）。』 大眾參加晚參。趙州禪師說：『今夜答話去（今晚要回答問題）。有解問者出來（有懂得提問的人出來）。』 當時有一位僧人出來禮拜。趙州禪師說：『比來拋磚引玉（本來想拋磚引玉），卻引得個墼子（卻引來了一塊磚坯）。』 有僧人游五臺山，問一位老婦人說：『臺山路向什麼處去（去五臺山的路往哪裡走）？』 老婦人說：『驀直去（一直往前走）。』 僧人便走了。老婦人說：『又恁么去也（又這樣走了）。』 僧人把這件事告訴了趙州禪師。趙州禪師說：
【English Translation】 English version Chao-chou (Zhaozhou) seized Yun at the Bi-kai Gate and asked, 'Speak, speak!' He answered himself, 'Drawing the bow after the thief has gone.' He went to Bao-shou (Baoshou). Bao-shou, seeing him coming, turned his back and sat on the meditation platform. Chao-chou spread his sitting cloth and bowed. Bao-shou came down from the platform, and Chao-chou left. He went to Yan-guan (Yanguan). Yan-guan asked, 'Looking at the arrow?' Chao-chou said, 'It has passed.' Yan-guan said, 'It hit the mark.' He went to Jia-shan (Jiashan), carrying his staff into the Dharma Hall. Jia-shan asked, 'What are you doing?' Chao-chou said, 'Testing the water.' Jia-shan said, 'There isn't a drop. What are you testing?' Chao-chou leaned his staff against the wall and left. When he was about to travel to Wu-tai Mountain (Wutai Mountain), a virtuous monk (Dade) left a verse: 'Where is the green mountain not a sacred site? No need to lean on a staff to pay homage to Qingliang (Qingliang Temple). Even if a golden-haired lion appears in the clouds, viewed with the true eye, it is not auspicious.' Chao-chou asked, 'What is the true eye?' The virtuous monk had no reply. The assembly requested Chao-chou to reside at the Guanyin Temple of Zhao-chou (Zhaozhou Guanyin Temple). He addressed the assembly, saying, 'Like a bright pearl in the palm of your hand, a barbarian appears as a barbarian, a Han appears as a Han. This old monk takes a blade of grass and uses it as a sixteen-foot golden body. He takes a sixteen-foot golden body and uses it as a blade of grass. Buddha is affliction, affliction is Buddha.' At that time, a monk asked, 'I don't know, whose affliction is the Buddha?' Chao-chou said, 'The affliction of all people.' The monk asked, 'How can it be avoided?' Chao-chou said, 'Why avoid it?' While Chao-chou was sweeping the ground, a monk asked, 'Why is there dust in the pure Sangharama (Qingjing Qielan, a pure monastery)?' Chao-chou said, 'Another speck.' Chao-chou asked a lecturer (Zuozhu), 'What sutra are you lecturing on?' The lecturer said, 'The Nirvana Sutra (Nirvana Sutra).' Chao-chou said, 'May I ask about a passage?' The lecturer said, 'Yes.' Chao-chou kicked the air and blew on it, asking, 'What is the meaning?' The lecturer said, 'There is no such meaning in the sutra.' Chao-chou said, 'The five hundred strong men lifting the stone mortar, and you say there is none.' The assembly attended evening meditation. Chao-chou said, 'Tonight, we will answer questions. Anyone who understands how to ask, come forward.' At that time, a monk came forward and bowed. Chao-chou said, 'Originally, I intended to throw a brick to attract jade, but instead, I attracted a clod of earth.' A monk was traveling to Wu-tai Mountain and asked an old woman, 'Which way does the road to Wu-tai Mountain go?' The old woman said, 'Go straight ahead.' The monk went. The old woman said, 'So, he went that way.' The monk told Chao-chou about this. Chao-chou said,
。待我去勘破者婆子。諗明日便去。問臺山路如前。婆答諗亦如前。諗歸謂其僧曰。我與汝勘破者婆子了也。
僧問。恁么來底人。師還接否。諗云接。僧云。不恁么來底人。師還接否。諗云接。僧云。恁么來者從師接。不恁么來者如何接。諗云。止止不須說。我法妙難思。
有新到僧。謂諗曰。某甲從長安來。橫擔一條柱杖。不曾撥著一人。諗云。自是大德柱杖短。僧無對。
有僧寫諗真。呈諗。諗曰。且道似我不似我。若似我即打殺老僧。若不似我即燒卻㡧子。
諗上堂云。才有是非。紛然失心。還有答話分也無。後有僧舉似洛浦。浦扣齒。又舉示云居。居云何必。僧回舉似諗。諗云。南方大有人喪身失命。僧云。請和尚舉。諗才舉前語。僧指旁僧云。者個師僧。吃卻飯了。作恁么語話。諗休去。
一日真定帥王公。攜諸子入院。諗坐而問曰。大王會么。王曰不會。諗云。自小持齋身已老。見人無力下禪床。明日王公令客將傳語。諗下禪床接。侍者問云。和尚昨日大王來。不下禪床。今日軍將來。為什麼卻下禪床。諗云。非汝所知。上等人來。禪床上接。中等人來。下禪床接。下等人來。山門外接。
諗臨終。寄拂子與王公曰。若問何處得來。但道老僧平生受用不盡者。
【現代漢語翻譯】 現代漢語譯本：待我去拜訪趙州和尚（Zhaozhou, 唐代禪宗大師）。我想明天就去。問去臺山的路和以前一樣嗎。老婆婆回答說，我想也和以前一樣。趙州和尚回去對他的僧人說，我已經和你一起拜訪了趙州和尚了。
有僧人問：『像這樣來的人，您還接待嗎？』趙州和尚說：『接待。』僧人說：『不像這樣來的人，您還接待嗎？』趙州和尚說：『接待。』僧人說：『像這樣來的人，您接待，不像這樣來的人您如何接待呢？』趙州和尚說：『住口，住口，不必說了，我的佛法精妙難以思議。』
有新來的僧人對趙州和尚說：『我從長安來，橫擔著一條柱杖，不曾碰到一個人。』趙州和尚說：『那是大德您的柱杖太短了。』僧人無言以對。
有僧人畫了趙州和尚的畫像，呈給趙州和尚。趙州和尚說：『你說說看，像我還是不像我？如果像我，就打死老僧；如果不像我，就燒掉這幅畫。』
趙州和尚上堂說法時說：『才有了是非之念，就會紛亂而失去本心。還有答話的餘地嗎？』後來有僧人把這話告訴洛浦禪師（Luopu, 禪師名號），洛浦禪師敲了敲牙齒。又把這話告訴云居禪師（Yunjü, 禪師名號），云居禪師說：『何必呢？』僧人回來把這些告訴趙州和尚，趙州和尚說：『南方有很多人因此喪身失命。』僧人說：『請和尚您說一遍。』趙州和尚剛說完前面的話，僧人指著旁邊的僧人說：『這個師僧，吃完飯了，說這樣的話。』趙州和尚就停止了說法。
有一天，真定（Zhending, 地名）的統帥王公帶著他的兒子們來到寺院。趙州和尚坐著問：『大王您會嗎？』王公說：『不會。』趙州和尚說：『從小吃齋身體已經老了，見人無力下禪床。』第二天，王公讓客人傳話，趙州和尚下禪床迎接。侍者問：『和尚您昨天大王來，不下禪床，今天軍將來，為什麼卻下禪床？』趙州和尚說：『這不是你所能知道的。上等人來，我在禪床上接待；中等人來，我下禪床接待；下等人來，我在山門外接待。』
趙州和尚臨終時，把拂塵寄給王公說：『如果有人問從哪裡得來的，就說老僧我平生受用不盡的。』
【English Translation】 English version: I'm going to visit Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty). I plan to go tomorrow. I asked if the road to Mount Tai is the same as before. The old woman replied, 'I think it's the same as before.' Zhaozhou returned and said to his monks, 'I have visited Zhaozhou with you.'
A monk asked, 'Do you still receive people who come like this?' Zhaozhou said, 'I do.' The monk said, 'Do you still receive people who don't come like this?' Zhaozhou said, 'I do.' The monk said, 'You receive those who come like this, how do you receive those who don't come like this?' Zhaozhou said, 'Stop, stop, no need to say more. My Dharma is subtle and difficult to comprehend.'
A newly arrived monk said to Zhaozhou, 'I came from Chang'an, carrying a staff, and I haven't bumped into anyone.' Zhaozhou said, 'That's because your staff is too short, Great Virtue.' The monk had no reply.
A monk painted a portrait of Zhaozhou and presented it to him. Zhaozhou said, 'Tell me, does it resemble me or not? If it resembles me, then kill this old monk; if it doesn't resemble me, then burn this painting.'
Zhaozhou said during a Dharma talk: 'As soon as there are thoughts of right and wrong, the mind becomes confused and loses its original nature. Is there still room for answering questions?' Later, a monk told this to Zen Master Luopu (Luopu, name of a Zen master), who tapped his teeth. He also told this to Zen Master Yunjü (Yunjü, name of a Zen master), who said, 'Why bother?' The monk returned and told this to Zhaozhou, who said, 'Many people in the South lose their lives because of this.' The monk said, 'Please, Master, say it again.' As soon as Zhaozhou finished saying the previous words, the monk pointed to the monk next to him and said, 'This monk, after eating his meal, is saying such things.' Zhaozhou stopped the Dharma talk.
One day, Wang Gong, the commander of Zhending (Zhending, place name), came to the monastery with his sons. Zhaozhou sat and asked, 'Great King, do you understand?' Wang Gong said, 'I don't understand.' Zhaozhou said, 'Since childhood, I have been vegetarian and my body is old, I have no strength to get off the Zen bed when I see people.' The next day, Wang Gong sent a guest to convey a message, and Zhaozhou got off the Zen bed to greet him. The attendant asked, 'Master, yesterday the Great King came and you didn't get off the Zen bed, but today the military general comes, why do you get off the Zen bed?' Zhaozhou said, 'This is not something you can understand. When people of the highest caliber come, I receive them on the Zen bed; when people of the middle caliber come, I receive them off the Zen bed; when people of the lowest caliber come, I receive them outside the mountain gate.'
When Zhaozhou was dying, he sent his whisk to Wang Gong, saying, 'If anyone asks where it came from, just say that the old monk never used it up in his lifetime.'
乾寧四年十一月二日。右脅而寂。壽一百二十。謚真際大師。
唐慧沐
姓祝氏。世居暨陽。爲著族。沐幼沖。習詩禮成造秀。隨計吏入京師。道過覺智寺。謁大觀禪師契真。真微以語風沐。沐因開寤。求剃度。已具戒。詣洪井禮觀音次。頓見本心。咸通七載。還鄉里化導。邑宰韋公為帥。檀信建棲真院。以待四方學者。無何廉使裴延魯。於水監坊營治精舍。既成而召沐居之。俄明州掾齊肇。請居玉笥峰。所至著名績。未幾卒。壽八十八。臘四十五。乾寧五年七月三日也。
唐元安
姓談氏。鳳翔麟遊人。丱歲依兄祐律師于岐陽懷恩寺。剃落受具。即事參扣。首訪臨濟。已而辭濟。濟喜曰。臨濟門下一隻箭。誰敢當鋒。安蒙許可。自謂已足。尋至夾山卓庵。后得夾山書。覽之悚然。乃棄庵至夾山禮拜。夾山曰。雞棲鳳巢。非其同類。出去。安曰。自遠趨風。請師一接。夾山曰。目前無阇梨。此間無老僧。安便喝。夾山曰。住住。阇梨且莫草草匆匆。云月是同。溪山各異。阇梨截斷天下人舌頭即得。如何卻教無舌人解語。安茫然。夾山便打。安因茲服膺數載。
一日問夾山。佛魔不到處。如何體會。答曰。燭明千里像。暗室老僧迷。又問。朝陽已升。夜月不見時如何。答曰。龍舍
【現代漢語翻譯】 現代漢語譯本： 乾寧四年十一月二日，他右脅而寂（去世）。享年一百二十歲，謚號真際大師。
唐慧沐
姓祝，世居暨陽，是當地的望族。慧沐年幼聰慧，學習詩書禮儀，頗有成就。他跟隨地方官員前往京城，途中經過覺智寺，拜謁了大觀禪師契真。契真禪師稍微用言語點撥了他，慧沐因此開悟，請求剃度出家。受具足戒后，他前往洪井禮拜觀音菩薩，忽然頓悟本心。咸通七年，他回到家鄉弘揚佛法，當地縣令韋公作為施主，興建了棲真院，用來接待四方求學的僧人。不久，廉使裴延魯在水監坊營建精舍，建成后邀請慧沐居住。後來，明州官員齊肇又邀請他居住在玉笥峰。他所到之處都很有名望和功績。不久後去世，享年八十八歲，僧臘四十五年，時間是乾寧五年七月三日。
唐元安
姓談，是鳳翔麟遊人。年少時跟隨他的哥哥祐律師在岐陽懷恩寺出家，剃度並受具足戒。他立即開始參禪問道，首先拜訪了臨濟禪師，之後向臨濟禪師告辭。臨濟禪師高興地說：『臨濟門下的一支箭，誰敢阻擋它的鋒芒！』元安禪師蒙受了臨濟禪師的認可，自認為已經足夠了。後來他來到夾山，住在山上的茅庵里。之後他看到了夾山禪師的書信，讀後感到非常震驚，於是離開了茅庵，前往夾山禮拜。夾山禪師說：『雞住在鳳凰的窩裡，不是同類，出去！』元安禪師說：『我從遠方來追隨您的風範，請您接引我。』夾山禪師說：『我眼前沒有阇梨（弟子），這裡也沒有老僧。』元安禪師便大喝一聲。夾山禪師說：『住住！阇梨且莫草草匆匆。雲和月是相同的，溪和山各有不同。阇梨你截斷天下人的舌頭是可以的，但是如何教沒有舌頭的人說話呢？』元安禪師茫然不知所措。夾山禪師便打了他。元安禪師因此心悅誠服地在夾山禪師身邊侍奉了數年。
有一天，他問夾山禪師：『佛和魔都無法到達的地方，應該如何體會？』夾山禪師回答說：『燭光照亮千里之像，暗室中的老僧卻迷失了方向。』他又問：『朝陽已經升起，夜晚的月亮看不見的時候，又該如何？』夾山禪師回答說：『龍舍（龍居住的地方）。』
【English Translation】 English version: On the second day of the eleventh month of the fourth year of Qianning, he passed away lying on his right side. He lived to be one hundred and twenty years old and was posthumously named Master Zhenji.
Tang Huimu
His surname was Zhu, and his family had lived in Jiyang for generations, being a prominent clan. Huimu was intelligent from a young age, studied poetry and etiquette, and achieved considerable success. He followed a local official to the capital and passed by Juezhi Temple, where he visited Chan Master Daguan Qizhen. Master Qizhen subtly enlightened Huimu with his words, and Huimu was thus awakened and requested to be tonsured. After receiving the full precepts, he went to Hongjing to pay homage to Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), and suddenly realized his original mind. In the seventh year of Xiantong, he returned to his hometown to propagate the Dharma. The local magistrate, Lord Wei, as a patron, built the Qizhen Hermitage to accommodate monks from all directions seeking knowledge. Soon after, the Commissioner Pei Yanlu built a refined residence in the Shuijian Ward and invited Huimu to live there. Later, Qi Zhao, an official from Mingzhou, invited him to reside on Jade Box Peak (Yusifeng). Wherever he went, he was renowned for his achievements. He passed away not long after, at the age of eighty-eight, with forty-five years as a monk. The date was the third day of the seventh month of the fifth year of Qianning.
Tang Yuan'an
His surname was Tan, and he was from Lin'you in Fengxiang. As a young boy, he followed his elder brother, the Vinaya Master You, to Huaien Temple in Qiyang, where he was tonsured and received the full precepts. He immediately began to study and inquire into Chan, first visiting Chan Master Linji (Linji Yixuan). Later, he bid farewell to Linji. Linji was pleased and said, 'An arrow from the Linji school, who dares to stand against its point!' Yuan'an was acknowledged by Linji and considered himself sufficient. Later, he arrived at Jiashan and lived in a thatched hut on the mountain. Afterwards, he saw a letter from Chan Master Jiashan, and after reading it, he was greatly alarmed. He then abandoned the hut and went to Jiashan to pay homage. Chan Master Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind. Get out!' Yuan'an said, 'I have come from afar to follow your example, please receive me.' Chan Master Jiashan said, 'There is no acharya (disciple) before me, and there is no old monk here.' Yuan'an then shouted. Chan Master Jiashan said, 'Stop, stop! Acharya, don't be so hasty. The clouds and the moon are the same, but the streams and mountains are different. Acharya, you can cut off the tongues of all people in the world, but how can you teach those without tongues to speak?' Yuan'an was at a loss. Chan Master Jiashan then struck him. Yuan'an thus served Chan Master Jiashan with sincere respect for several years.
One day, he asked Chan Master Jiashan, 'How should one experience the place where neither Buddha nor Mara (demon) can reach?' He replied, 'The candlelight illuminates images a thousand miles away, but the old monk in the dark room is lost.' He also asked, 'When the morning sun has risen and the night moon is not seen, what then?' He replied, 'The dragon's abode.'
海珠。游魚不顧。
夾山將示滅。謂眾曰。石頭一枝看看滅已。安曰不然。夾山曰何也。安曰。自有青山在。夾山曰。茍如是則吾道未墜也。夾山順世。安因卜居于澧陽洛浦山。后徙朗州蘇溪。四方玄侶輻輳。
示眾云。末後一句。始到牢關。鎖斷要津。不通凡聖。須知上流之士。不將佛祖見解。貼在額頭上。如靈龜負圖。自取喪身之本。僧問瞥然便見時如何。答曰。曉星分曙色。爭似太陽輝。僧問恁么來不立。恁么去不泯時如何。答曰。鬻薪樵子貴。衣錦道人輕。問曰。教中道。飯百千諸佛。不如飯一無修無證者。百千諸佛有何過。無修無證者有何德。答一片白雲橫谷口。幾多歸鳥夜迷巢。問曰。如何是本來事。答曰。一粒在荒田。不耘苗自秀。問若一向不耘。莫草里埋沒卻也無。答肌骨異芻蕘。稊稗終難映。
上堂云。孫臏收鋪去也。有卜者出來。僧出曰。請和尚一卦。答汝家爺死。僧無語。
光化元年戊午秋八月。誡主事曰。出家之法。長物不留。播種之時。切宜減省。諦構之務。悉從廢停。流光迅速。大道深玄。茍或因循。曷由體悟。眾以為常。略不相儆。至冬示有微疾。亦不倦提唱。十二月一日。告眾曰。吾非明即后也。今有一事。問汝等。若通者個是。即頭上安頭。若道者個不
{ "translations": [ "現代漢語譯本：\n海里的珍珠，遊動的魚兒不去顧惜。（海珠比喻珍貴的佛法，游魚比喻追逐世俗享樂的人。）\n\n夾山（Jiashan，禪師名）將要示寂（涅槃）時，對大眾說：『石頭（Shitou，指石頭希遷禪師）這一脈禪法，看看就要滅絕了。』安（An，指洛浦安禪師）說：『不然。』夾山說：『為什麼呢？』安說：『自有青山在。（比喻佛法永存）』夾山說：『如果這樣，那麼我的道法就沒有墜落。』夾山圓寂。安於是選擇在澧陽（Liyang）的洛浦山（Luopu Mountain）居住，後來遷到朗州（Langzhou）的蘇溪（Su Xi）。四方的學佛之人像車輻聚集到車軸一樣前來。\n\n安禪師開示大眾說：『末後一句（指最終的真理），開始到達牢固的關隘，鎖斷重要的通道，不通凡夫和聖人。須知上等根器的人，不將佛祖的見解貼在額頭上（不執著于文字和表象），如果像靈龜揹負圖紋（比喻揹負知識），反而自取喪身之本。』有僧人問：『突然見到真性時如何？』答：『曉星分出曙色，怎能比得上太陽的光輝？』有僧人問：『這樣來不建立，那樣去不泯滅時如何？』答：『賣柴的樵夫顯得珍貴，身穿錦衣的道人反而輕賤。』問：『經教中說，供養百千諸佛，不如供養一個無修無證的人，百千諸佛有什麼過錯？無修無證的人有什麼功德？』答：『一片白雲橫在山谷口，多少歸巢的鳥兒夜晚迷失了巢穴。』問：『如何是本來面目？』答：『一粒種子落在荒田里，不耕耘苗也自然生長。』問：『如果一直不耕耘，難道不會被草埋沒嗎？』答：『肌骨不同於草料，稊稗終究難以映襯。』\n\n安禪師上堂說法：『孫臏（Sun Bin，古代軍事家）收起賭攤走了，有算卦的人出來。』有僧人出來說：『請和尚算一卦。』答：『你家父親死了。』僧人無話可說。\n\n光化元年戊午年秋八月，安禪師告誡主管事務的人說：『出家的方法，是不留長物。播種的時候，切宜減少。建造房屋的事務，全部停止。光陰流逝迅速，大道深奧玄妙，如果因此而因循拖延，怎麼能體悟呢？』大眾認為這是平常的話，稍微沒有互相警惕。到了冬天，安禪師示現稍微的疾病，也不厭倦地提倡佛法。十二月一日，告訴大眾說：『我不是明天就是後天就要走了。現在有一件事，問你們，如果通達這件事，就是頭上安頭（多此一舉），如果說這件事不』" , "english_translations": [ "English version:\nSea pearls, swimming fish do not care for. (Sea pearls are metaphors for precious Buddhadharma, and swimming fish are metaphors for people who pursue worldly pleasures.)\n\nWhen Jiashan (Jiashan, the name of a Zen master) was about to enter parinirvana (Nirvana), he said to the assembly: 'The lineage of Shitou (Shitou, referring to Zen Master Shitou Xiqian) seems to be about to be extinguished.' An (An, referring to Zen Master Luopu An) said: 'Not so.' Jiashan said: 'Why?' An said: 'The green mountains are still there. (A metaphor for the eternal existence of Buddhadharma)' Jiashan said: 'If that is the case, then my Dharma has not fallen.' Jiashan passed away. An then chose to live in Luopu Mountain in Liyang, and later moved to Su Xi in Langzhou. Buddhist practitioners from all directions gathered like spokes converging on a hub.\n\nZen Master An instructed the assembly, saying: 'The last sentence (referring to the ultimate truth) is the beginning of reaching the firm pass, locking the important passage, not allowing passage for ordinary people and sages. It should be known that people of superior capacity do not stick the views of the Buddha and the patriarchs on their foreheads (not clinging to words and appearances). If they are like a spiritual turtle carrying a pattern (a metaphor for carrying knowledge), they will only bring about their own demise.' A monk asked: 'What is it like when one suddenly sees one's true nature?' He replied: 'How can the dawn light divided by the morning star compare to the brilliance of the sun?' A monk asked: 'What is it like when coming does not establish and going does not extinguish?' He replied: 'A woodcutter selling firewood seems precious, while a Taoist wearing brocade clothes seems insignificant.' Asked: 'The teachings say that offering to hundreds of thousands of Buddhas is not as good as offering to one who is without cultivation and without realization. What is the fault of hundreds of thousands of Buddhas? What is the merit of one who is without cultivation and without realization?' He replied: 'A white cloud lies across the mouth of the valley, how many returning birds lose their nests at night?' Asked: 'What is the original face?' He replied: 'A seed falls in a barren field, and the seedling grows naturally without cultivation.' Asked: 'If one never cultivates, will it not be buried in the grass?' He replied: 'The muscles and bones are different from fodder, and the tares are ultimately difficult to reflect.'\n\nZen Master An ascended the hall and said: 'Sun Bin (Sun Bin, an ancient military strategist) has put away his gambling stall and left, and a fortune teller has come out.' A monk came out and said: 'Please, Master, tell me my fortune.' He replied: 'Your father is dead.' The monk had nothing to say.\n\nIn the autumn of the year Wu-Wu in the first year of Guanghua, Zen Master An warned the person in charge of affairs, saying: 'The method of leaving home is not to keep long possessions. When sowing seeds, it is essential to reduce them. The affairs of building houses should all be stopped. Time flows quickly, and the Great Path is profound and mysterious. If one delays because of this, how can one realize it?' The assembly thought this was ordinary talk, and slightly did not warn each other. In winter, Zen Master An showed a slight illness, and he was not tired of promoting the Dharma. On December 1st, he told the assembly: 'I will leave either tomorrow or the day after tomorrow. Now there is one thing I want to ask you. If you understand this thing, it is like adding a head on top of a head (unnecessary), if you say this thing is not'" ] }
是。即斬頭求活。時第一座對曰。青山不舉足。日下不挑燈。安曰。者里是什麼時節。作者個語話。時有彥從上座。別對曰。離此二途。請和尚不問。安曰未在更道。答彥從道不盡。安曰。我不管汝盡不盡。答彥從無侍者祇對和尚。安乃下堂。至夜令侍者喚彥從。入方丈曰。阇梨今日祗對老僧。甚有道理。據汝合體先師意旨。先師道。目前無法。意在目前。不是目前法。非耳目之所到。且道那句是主句。若擇得出。分付缽袋子。答彥從不會。安曰。汝合會但道。答彥從實不知。安喝出。乃曰苦苦。二日午時。別僧舉前語問安。安自代曰。慈舟不棹清波上。劍峽徒勞放木鵝。便告寂。壽六十有五。臘四十六。塔于寺西北隅。
唐文喜
嘉禾御兒朱氏子。母方娠夢。得三蒂桃吞之。而產。孩孺卻葷膻味。七歲依邑之常樂寺僧清國出家。國蓋其舅氏也。使習經懺。乃遂剃落。俄學法華。及閱天臺文句於越州之開元寺。即事敷演。開成三年。登具足戒。無何屬會昌變。故操行愈益屬。大中初。再獲度于鹽官之齊豐寺。大慈山性空禪師。指使參方。咸通壬午歲。見仰山寂公于豫章觀音寺。頓契心法。仰山因令曲知常住。一日有客比丘。中后求食。食既盡。喜以事冗偶未食。遂饋客。頃之仰山問曰。求食比丘。已證果
【現代漢語翻譯】 現代漢語譯本：是。就像斬頭求活一樣。當時第一座（寺院中職位較高者）回答說：『青山不會抬腳，太陽底下不用挑燈。』安（禪師名）說：『這裡是什麼時候，作者說這樣的話？』當時有個彥從上座（寺院中職位較高者），另外回答說：『離開這兩條路，請和尚不要問。』安說：『還沒有說到更深的地方。』彥從回答說：『說不盡。』安說：『我不管你盡不盡。』彥從沒有侍者，親自回答和尚。安於是下堂。到了晚上，讓侍者叫彥從，進入方丈室說：『阇梨（梵語，意為親教師）今天回答老僧，很有道理。根據你應當符合先師的意旨，先師說：『目前無法，意在目前，不是目前法，非耳目之所到。』且說哪句是主句？如果選擇得出，就分付缽袋子。』彥從回答說：『不會。』安說：『你應當會，但說。』彥從回答說：『實在不知。』安喝斥他出去，於是說：『苦苦。』兩天午時，別的僧人舉起先前的話問安，安自己代替回答說：『慈舟不棹清波上，劍峽徒勞放木鵝。』便告別世間。壽命六十五歲，僧臘四十六年。塔在寺的西北角。
唐文喜
嘉禾御兒朱氏的兒子。母親懷孕的時候，夢見得到三蒂桃吞了下去，然後就生下了他。孩子從小就厭惡葷腥的味道。七歲的時候，依附在縣裡的常樂寺僧人清國出家。清國是他的舅舅。讓他學習經懺，於是就剃度了。不久學習《法華經》，以及在越州的開元寺閱讀天臺文句，就事論事地敷演。開成三年，登具足戒（佛教中的最高戒律）。不久遇到會昌法難（唐武宗時期對佛教的鎮壓），所以操行更加堅定。大中初年，再次在鹽官的齊豐寺獲得度牒。大慈山性空禪師，指示他參訪各地。咸通壬午年，在豫章觀音寺見到仰山寂公，立刻契合心法。仰山因此讓他負責常住事務。一天有個客比丘（雲遊僧人），中午過後求食。食物已經吃完，文喜因為事務繁忙，偶爾沒有吃飯，於是把自己的食物饋贈給客人。不久仰山問道：『求食的比丘，已經證果了嗎？』
【English Translation】 English version: Yes. It's like seeking life by beheading. At that time, the first seat (a high-ranking position in the monastery) replied, 'The green mountains do not lift their feet, and there is no need to light a lamp under the sun.' An (the name of the Zen master) said, 'What time is it here that the author speaks such words?' At that time, there was a Zen master Yanzong, who replied separately, 'Apart from these two paths, please do not ask, venerable monk.' An said, 'It has not yet reached a deeper place.' Yanzong replied, 'It cannot be fully expressed.' An said, 'I don't care whether you express it fully or not.' Yanzong had no attendant and personally answered the monk. An then descended from the hall. In the evening, he asked the attendant to call Yanzong, entered the abbot's room, and said, 'Venerable Acharya (Sanskrit, meaning respected teacher), today's answer to the old monk was very reasonable. According to what you should conform to the intention of the former teacher, the former teacher said, 'There is no dharma at present, the intention is at present, it is not the present dharma, it is beyond what the ears and eyes can reach.' Tell me, which sentence is the main sentence? If you can choose it, I will give you the alms bowl.' Yanzong replied, 'I cannot.' An said, 'You should be able to, just say it.' Yanzong replied, 'I really don't know.' An scolded him out and then said, 'Bitter, bitter.' Two days later at noon, another monk raised the previous words and asked An. An answered for himself, 'The compassionate boat does not row on the clear waves, and it is futile to release wooden geese in the Sword Gorge.' Then he bid farewell to the world. He lived to be sixty-five years old, with forty-six years as a monk. His pagoda is in the northwest corner of the temple.
Tang Wenxi
The son of Zhu of Jiahe Yuer. When his mother was pregnant, she dreamed of getting a three-stemmed peach and swallowing it, and then she gave birth to him. The child disliked the taste of meat and fish from an early age. At the age of seven, he became a monk attached to the Chang Le Temple in the county, under the monk Qingguo. Qingguo was his uncle. He was asked to study scriptures and repentances, and then he was tonsured. Soon he studied the Lotus Sutra, and read the Tiantai texts at Kaiyuan Temple in Yuezhou, expounding on matters as they stood. In the third year of Kaicheng, he received the complete precepts (the highest precepts in Buddhism). Soon after, he encountered the Huichang persecution (the suppression of Buddhism during the reign of Emperor Wuzong of Tang), so his conduct became more firm. In the early years of Dazhong, he obtained a degree again at Qifeng Temple in Yanguan. Zen Master Xingkong of Daci Mountain instructed him to visit various places. In the year of Renwu in Xiantong, he met Yangshan Jikong at Guanyin Temple in Yuzhang, and immediately agreed with the mind dharma. Yangshan therefore asked him to be responsible for the affairs of the monastery. One day, a visiting Bhikkhu (wandering monk) asked for food after noon. The food was already finished, and Wenxi occasionally did not eat because he was busy with affairs, so he gave his own food to the guest. Soon Yangshan asked, 'Has the Bhikkhu who asked for food already attained enlightenment?'
位。汝給之否。答輟已分給之。仰山曰。汝得利益。何可言耶。七年還居餘杭之千頃山。十年檀越劉嚴馬徴等。請居龍泉古城院。居凡十一年。乾符己亥。巢寇掠地餘杭。又徙霅之餘。不亭避之。刺史杜孺休以仁王院邀焉。光啟三年。錢謬始牧杭。疏以龍泉廨署迎致。即今之慈光院也。僧問如何是涅槃相。喜曰香菸盡處驗。問如何是佛法大意。喜喚院主曰。者師僧患顛。問如何是自己。喜默然。僧罔措。再理前問。喜曰青天夜矇昧。不向月邊飛。
大順初。威勝軍節度使董昌。與武肅同表薦。賜紫衣。乾寧四年。賜號無著。光化三年十月二十七日。坐逝于廨署。壽八十。夏六十。十一月二十二日。塔于靈隱山之西塢。
喜性資純謹。至誠可格物。廣明元年夏。螟蝗蔽天下。則野為之赭。喜以柱杖。標袈裟畎澮中。厲聲叱之。蝗無下者。是歲一境之內。獨喜所耕十頃。為有秋。將終之時。方丈發白光。竹樹皆變白。
唐寰普
不知何許人。既得法于澧陽之夾山。後於洛陽之韶山闡化。一日下山見遵布衲。遵問韶山在什麼處。普指竹處云。只者便是。遵云擬伸一問得否。普云。看君不是金牙作。爭解張弓射尉遲。遵云。鳳凰直入煙霄路。誰怕林中野雀兒。普云。饒君直在威音外。猶較韶山半月程
【現代漢語翻譯】 現代漢語譯本 位。你給他們了嗎？喜禪師回答說：『已經分給他們了。』仰山（Yangshan）說：『你獲得了利益，怎麼能這樣說呢？』七年後，喜禪師回到餘杭（Yuhang）的千頃山（Qianqingshan）居住。十年後，檀越劉嚴（Liu Yan）、馬徴（Ma Zheng）等人，請他居住在龍泉古城院（Longquan Gucheng Yuan）。在那裡住了十一年。乾符（Qianfu）己亥年，黃巢（Huang Chao）的軍隊掠奪餘杭，喜禪師又遷徙到霅（Zha）的余不亭（Yubuting）躲避。刺史杜孺休（Du Ruxiu）用仁王院（Renwang Yuan）邀請他。光啟（Guangqi）三年，錢謬（Qian Miu）開始治理杭州（Hangzhou），派人到龍泉廨署（Longquan Xieshu）迎接他，就是現在的慈光院（Ciguang Yuan）。 有僧人問：『什麼是涅槃相（Nirvana-lakshana）？』喜禪師說：『香菸燃盡的地方去驗證。』問：『什麼是佛法大意（Buddha-dharma-artha）？』喜禪師呼喚院主說：『這個師僧得了癲病。』問：『什麼是自己？』喜禪師默然不語。僧人不知所措，再次提出之前的問題。喜禪師說：『青天夜晚昏暗不明，不向月亮邊飛去。』 大順（Dashun）初年，威勝軍節度使董昌（Dong Chang）與武肅王（Wusu）一同上表推薦喜禪師，朝廷賜予紫衣。乾寧（Qianning）四年，賜號『無著（Wuzhuo）』。光化（Guanghua）三年十月二十七日，喜禪師在廨署坐化圓寂，享年八十歲，僧臘六十年。十一月二十二日，安葬在靈隱山（Lingyinshan）的西塢。 喜禪師天性純樸謹慎，至誠可以感動事物。廣明（Guangming）元年夏天，蝗蟲遮蔽天空，田野變成赤色。喜禪師用柱杖，把袈裟插在田埂水溝中，厲聲呵斥蝗蟲，蝗蟲沒有落下的。那一年，整個境內，只有喜禪師耕種的十頃田地，獲得了豐收。將要圓寂的時候，方丈室發出白光，竹子樹木都變成白色。 唐寰普（Tang Huanpu） 不知道是什麼地方的人。在澧陽（Liyang）的夾山（Jiashan）得到佛法后，在洛陽（Luoyang）的韶山（Shaoshan）闡揚教化。一天下山，見到遵布衲（Zun Bouna），遵布衲問：『韶山在什麼地方？』寰普禪師指著竹林說：『就是這裡。』遵布衲說：『想問一個問題可以嗎？』寰普禪師說：『看你不是金牙做的，怎麼能張弓射尉遲（Yuchi）？』遵布衲說：『鳳凰直接飛入雲霄之路，誰怕林中的野雀兒？』寰普禪師說：『即使你直接在威音王佛（Vimalakirti）之外，還差韶山半個月的路程。』
【English Translation】 English version position. Did you give it to them?' Zen Master Xi replied, 'It has already been distributed to them.' Yangshan (Yangshan) said, 'You have gained benefits, how can you say that?' Seven years later, Zen Master Xi returned to Qianqingshan (Qianqingshan) in Yuhang (Yuhang) to live. Ten years later, the patrons Liu Yan (Liu Yan), Ma Zheng (Ma Zheng), and others invited him to live in Longquan Gucheng Yuan (Longquan Gucheng Yuan). He lived there for eleven years. In the year of Jihai in the Qianfu (Qianfu) era, Huang Chao's (Huang Chao) army plundered Yuhang, and Zen Master Xi moved to Yubuting (Yubuting) in Zha (Zha) to avoid them. The prefect Du Ruxiu (Du Ruxiu) invited him with Renwang Yuan (Renwang Yuan). In the third year of Guangqi (Guangqi), Qian Miu (Qian Miu) began to govern Hangzhou (Hangzhou) and sent people to Longquan Xieshu (Longquan Xieshu) to welcome him, which is now Ciguang Yuan (Ciguang Yuan). A monk asked, 'What is the Nirvana-lakshana (Nirvana-lakshana)?' Zen Master Xi said, 'Verify it where the incense smoke ends.' Asked, 'What is the main idea of Buddha-dharma-artha (Buddha-dharma-artha)?' Zen Master Xi called out to the abbot and said, 'This monk is suffering from epilepsy.' Asked, 'What is oneself?' Zen Master Xi remained silent. The monk was at a loss and raised the previous question again. Zen Master Xi said, 'The blue sky is dark and obscure at night, and does not fly towards the moon.' In the early years of Dashun (Dashun), Dong Chang (Dong Chang), the military governor of Weisheng Army, and King Wusu (Wusu) jointly recommended Zen Master Xi, and the court bestowed a purple robe. In the fourth year of Qianning (Qianning), he was given the title 'Wuzhuo (Wuzhuo)'. On the twenty-seventh day of the tenth month of the third year of Guanghua (Guanghua), Zen Master Xi passed away in the official residence, at the age of eighty, with sixty years as a monk. On the twenty-second day of the eleventh month, he was buried in Xiwu of Lingyinshan (Lingyinshan). Zen Master Xi was pure and cautious by nature, and his sincerity could move things. In the summer of the first year of Guangming (Guangming), locusts covered the sky, and the fields turned red. Zen Master Xi used a staff and inserted his kasaya into the ridges and ditches, scolding the locusts sternly, and none of the locusts fell. That year, within the entire territory, only the ten acres of land cultivated by Zen Master Xi yielded a good harvest. When he was about to pass away, the abbot's room emitted white light, and the bamboo trees all turned white. Tang Huanpu (Tang Huanpu) It is not known where he was from. After obtaining the Dharma at Jiashan (Jiashan) in Liyang (Liyang), he propagated the teachings at Shaoshan (Shaoshan) in Luoyang (Luoyang). One day, he went down the mountain and met Zun Bouna (Zun Bouna), who asked, 'Where is Shaoshan?' Zen Master Huanpu pointed to the bamboo forest and said, 'It is here.' Zun Bouna said, 'May I ask a question?' Zen Master Huanpu said, 'Seeing that you are not made of golden teeth, how can you draw a bow to shoot Yuchi (Yuchi)?' Zun Bouna said, 'The phoenix flies directly into the road of clouds, who is afraid of the wild sparrows in the forest?' Zen Master Huanpu said, 'Even if you are directly outside Vimalakirti (Vimalakirti), you are still half a month away from Shaoshan.'
。遵云。且道過在什麼處。普云。倜儻之詞。時人知有。遵云恁么則真玉泥中異。不撥萬機塵。普云。魯般門下。徒勞巧妙。遵云。學人只恁么。師意如何。普云。玉女夜拋梭。寄錦于西舍。遵云莫便是和尚家風也無。普云。橫身當宇宙。誰是出頭人。
久之而終。謚無畏。
唐洪諲
族吳氏。吳興人。年才十九。禮無上大師于開元寺出家。至二十二。往嵩山會善寺登具。僅七日。能盡習誦大比丘戒。遂究毗尼。研經論。已而歸省無上。無上曰。汝於二六時中。將何報答四恩三有。諲憮然。三日不能食。無上因其憤悱。而發明之。遽有證入。於是遍參云巖溈山。而器質蓋已成矣。會昌之變。人皆悲泣嘆惋。諲獨否。乃曰。大丈夫當此厄運。豈非命耶。命因有不可免者。復何作此兒女子態乎。會長沙信士羅晏。愿奉安於家供養。閱二年之久。執賓禮。如一日。大中既復昌法祚。還居鄉里之西峰院。咸通六年。登徑山省覲。明年無上大師入滅。眾請諲嗣主寺門。學者之來。視無上時。蓋十倍不翅。黃巢之亂。其偏帥領卒千餘人。入山見諲。宴坐不起。帥怒以劍揮之。劍不著諲。而著床者再。諲顏色不動。帥異之。因再拜有所施而去。
僧問。掩息如灰時如何。答猶是他家公幹。問公幹后如何。答
【現代漢語翻譯】 現代漢語譯本： 遵禪師說：『那麼請問，過失在哪裡呢？』普禪師說：『倜儻的言辭，世人知道有。』遵禪師說：『這樣說來，就是真玉在泥土中也與衆不同，不沾染萬機的塵埃。』普禪師說：『魯班門下，徒勞地賣弄巧妙。』遵禪師說：『學人只是這樣，老師您的意思如何？』普禪師說：『玉女夜晚拋梭，將錦緞寄到西邊的鄰居家。』遵禪師說：『莫非這就是和尚您的家風嗎？』普禪師說：『橫身擋在宇宙間，誰是出頭之人？』 很久之後圓寂，謚號無畏。 唐朝的洪諲（Hong Yin）， 是吳姓家族，吳興（Wuxing）人。十九歲時，在開元寺（Kaiyuan Temple）禮拜無上大師（Wushang Dashi）出家。到二十二歲，前往嵩山（Songshan）會善寺（Huishan Temple）受具足戒。僅僅七天，就能完全背誦大比丘戒。於是深入研究毗尼，研讀經論。之後回家探望無上大師。無上大師說：『你在一天二十四小時中，將用什麼來報答四恩三有？』洪諲茫然不知所措，三天吃不下飯。無上大師因為他的憤懣而啓發了他，他立刻有所證悟。於是遍參云巖（Yunyan）、溈山（Weishan），而他的器質已經成就了。會昌法難（Huichang Persecution）時，人們都悲泣嘆惋，洪諲唯獨不這樣，於是說：『大丈夫遇到這樣的厄運，難道不是命運嗎？命運中有不可避免的事情，又何必做出這種小兒女的姿態呢？』長沙（Changsha）的信士羅晏（Luo Yan），願意將他奉養在家中供養，過了兩年之久，待之以賓客之禮，始終如一。大中（Dazhong）年間恢復了佛法，洪諲回到家鄉的西峰院（Xifeng Yuan）。咸通（Xiantong）六年，登上徑山（Jingshan）省親。第二年無上大師圓寂，眾人請洪諲主持寺門。來學習的人，比無上大師在世時，多出十倍不止。黃巢之亂（Huang Chao Rebellion）時，他的偏將率領一千多士兵，入山見到洪諲，洪諲宴坐不起。偏將憤怒地用劍砍他，劍沒有砍到洪諲，而是砍到了床，砍了兩次。洪諲臉色不變。偏將感到驚異，於是再次拜見，有所施捨后離去。 有僧人問：『掩息如灰時如何？』答：『猶是他家公幹。』問：『公幹后如何？』答：
【English Translation】 English version: Chan Master Zun said, 'Then tell me, where is the fault?' Chan Master Pu said, 'The unrestrained words, people know they exist.' Chan Master Zun said, 'In that case, true jade is different even in the mud, not stained by the dust of myriad affairs.' Chan Master Pu said, 'Under the tutelage of Lu Ban (a legendary Chinese carpenter), it is futile to show off cleverness.' Chan Master Zun said, 'The student is just like this, what is the teacher's intention?' Chan Master Pu said, 'The Jade Maiden throws the shuttle at night, sending brocade to the neighbor in the west.' Chan Master Zun said, 'Could this be the style of your monastic family?' Chan Master Pu said, 'Blocking the universe with my body, who is the one to stand out?' He passed away after a long time and was given the posthumous title 'Fearless'. Hong Yin of the Tang Dynasty, Belonged to the Wu family from Wuxing. At the age of nineteen, he paid respects to Great Master Wushang at Kaiyuan Temple and became a monk. At the age of twenty-two, he went to Huishan Temple on Mount Song to receive the complete precepts. In just seven days, he was able to fully recite the Bhikshu precepts. He then delved into the Vinaya and studied the Sutras and Shastras. Afterwards, he returned home to visit Wushang. Wushang said, 'In the twenty-four hours of the day, what will you use to repay the Four Graces and the Three Realms?' Hong Yin was at a loss and could not eat for three days. Wushang enlightened him because of his indignation, and he immediately had an awakening. Thereupon, he visited Yunyan and Weishan, and his qualities were already formed. During the Huichang Persecution, people were weeping and lamenting, but Hong Yin alone did not. He then said, 'When a great man encounters such adversity, is it not fate? Since there are unavoidable things in fate, why act like a child?' Luo Yan, a devout believer from Changsha, was willing to support him at home for two years, treating him with the courtesy of a guest, as if it were only a day. During the Dazhong era, when Buddhism was restored, Hong Yin returned to Xifeng Yuan in his hometown. In the sixth year of Xiantong, he ascended Mount Jingshan to visit his family. The following year, Great Master Wushang passed away, and the monks asked Hong Yin to take charge of the temple. The number of students who came to study was more than ten times greater than when Wushang was alive. During the Huang Chao Rebellion, his lieutenant led more than a thousand soldiers into the mountain to see Hong Yin, who sat in meditation and did not rise. The lieutenant angrily swung his sword at him, but the sword did not hit Hong Yin, but hit the bed twice. Hong Yin's expression did not change. The lieutenant was amazed, so he bowed again, made some offerings, and left. A monk asked, 'What is it like when breathing ceases like ashes?' He replied, 'It is still his family's business.' Asked, 'What is it like after the public work?' He replied,
耕人田不種。問畢竟如何。答禾熟不臨場。僖宗皇帝。詔賜院乾符鎮國額。景福二年。吳越王尚父錢氏。奏賜號法濟大師。光化四年九月十八日。辭眾以逝。喪事所費。皆出吳越府。禪林榮之。初王家天目之石鑒山。貧甚。諲偶見於軍戍中。遽屏左右。握手耳語曰。宜自愛。他日貴極。當無忌佛法。是以王敬事之。終其身。
上首弟子。廬山棲賢寂公。臨川義直功臣院令達。達尤杰偉。兩浙被其化。卒謚歸寂。
唐慧恭
姓羅氏。閩人。母夢。所居地涌浮圖參天而娠。逮童孺。聰寤異常。年十七舉進士。偕計到京師。游終南山。睹祖師遺像于奉日寺。釋然有得。遂求𨽻本寺執僧役。時安國寺。新創開壇。年二十二。始剃落受具戒。謁宣鑒禪師于德山。山問云會么。恭云作么。山云請相見。恭云識了也。山大笑。乃許入室。
山既示寂。偶客信州愛玉山之勝。而居焉。刺史為營西禪寺。聚學者數百人。未幾以其城市囂[穴*辱]。復入福州長溪之馬冠山。泉州之富陽山。所至檀施駢集。徒侶臻擁。志所欲。為立就。景福三年。率弟子觀覽天臺。州牧京兆杜雄。辟紫凝山。筑瑞龍院。以留之。天覆三年。癸亥十二月。忽命聲鐘。顧瞻左右云去。遂瞑目。春秋八十四。僧夏六十二。
唐道膺
【現代漢語翻譯】 現代漢語譯本 耕田的人不播種，問這究竟是為什麼？回答說，稻穀成熟了也不去收割。僖宗皇帝下詔賜予寺院『乾符鎮國』的匾額。景福二年，吳越王尚父錢氏上奏朝廷，賜予慧恭『法濟大師』的稱號。光化四年九月十八日，慧恭向眾人告別后圓寂。喪事所花費的錢財，都由吳越府提供，禪林都以此為榮。當初，王家的天目山石鑒山非常貧瘠，慧恭偶然在軍隊駐紮的地方見到吳越王錢氏。他立刻屏退左右，握著錢氏的手，在他耳邊說：『要好好愛護自己，將來你會尊貴至極，不要忌諱佛法。』因此，錢氏敬重侍奉慧恭，直到他去世。
上首弟子有：廬山棲賢寺的寂公，臨川義直功臣院的令達。令達尤其傑出，兩浙地區都受到他的教化。去世后被謚為『歸寂』。
唐代慧恭禪師
俗姓羅，是閩地人。他的母親夢見所居住的地方涌出參天的佛塔，因此懷孕。等到慧恭年幼的時候，就非常聰明。十七歲時考中進士，和同伴一起到京城。遊覽終南山時，在奉日寺看到祖師的遺像，豁然開悟，於是請求隸屬於該寺，做僧人的雜役。當時安國寺新建，開設戒壇，慧恭二十二歲時，才剃度受具足戒。他前往德山拜見宣鑒禪師，宣鑒禪師問：『會么？（明白嗎？）』慧恭回答：『作么？（做什麼？）』宣鑒禪師說：『請相見（請見面）。』慧恭說：『識了也（認識了）。』宣鑒禪師大笑，於是允許他進入內室。
宣鑒禪師圓寂后，慧恭偶然喜歡上信州愛玉山的優美景色，於是居住在那裡。刺史為他建造了西禪寺，聚集了數百名學者。不久，因為覺得城市喧鬧，又進入福州長溪的馬冠山、泉州的富陽山。所到之處，施捨的人很多，跟隨的徒弟也很多。只要他想做什麼，很快就能建成。景福三年，慧恭率領弟子觀覽天臺山，州牧京兆杜雄開闢紫凝山，建造瑞龍院，用來留住他。天覆三年癸亥年十二月，慧恭忽然命令敲鐘，環顧左右說『去』，於是閉上眼睛圓寂。享年八十四歲，僧臘六十二年。
唐代道膺禪師
【English Translation】 English version The one who cultivates the field does not sow. Asked what the reason is. The answer is, the rice is ripe but not harvested. Emperor Xizong issued an edict to grant the temple the plaque 'Qianfu Zhenguo' (乾符鎮國, Pacifying the Nation in the Qianfu Era). In the second year of Jingfu, Qian of Wuyue (吳越王尚父錢氏, King Qian of Wuyue), requested the court to grant him the title 'Master Faji' (法濟大師, Dharma-Aiding Great Master). On the 18th day of the ninth month of the fourth year of Guanghua, Huigong bid farewell to the assembly and passed away. The expenses for the funeral were all provided by the Wuyue government, which the Chan community honored. Initially, the Wang family's Shijian Mountain (石鑒山) in Tianmu (天目) was very poor. Huigong happened to see Qian in the military garrison. He immediately dismissed those around him, held Qian's hand, and whispered in his ear, 'Take good care of yourself. In the future, you will be extremely noble, and do not be averse to the Buddha Dharma.' Therefore, Qian respected and served Huigong until his death.
The leading disciples were: Jigon of Qixian Temple (棲賢寺) on Mount Lu (廬山), and Ling Da of Yizhi Gongchen Yuan (義直功臣院) in Linchuan (臨川). Ling Da was particularly outstanding, and the two Zhe regions (兩浙) were influenced by his teachings. After his death, he was posthumously named 'Guiji' (歸寂, Returning to Tranquility).
Tang Dynasty: Chan Master Huigong
His surname was Luo (羅), and he was from Min (閩). His mother dreamed that a towering stupa (浮圖) emerged from the ground where she lived, and thus she became pregnant. When Huigong was young, he was exceptionally intelligent. At the age of seventeen, he passed the imperial examination and went to the capital with his companions. While visiting Mount Zhongnan (終南山), he saw the ancestral master's portrait at Fengri Temple (奉日寺) and suddenly attained enlightenment. He then requested to be affiliated with the temple and serve as a monastic worker. At that time, Anguo Temple (安國寺) was newly built and opened an ordination platform. At the age of twenty-two, Huigong was tonsured and received the full precepts. He went to Deshan (德山) to visit Chan Master Xuanjian (宣鑒禪師). Xuanjian asked, 'Will you understand?' (云會麼). Huigong replied, 'What to do?' (作麼). Xuanjian said, 'Please meet.' (請相見). Huigong said, 'I recognize it.' (識了也). Xuanjian laughed heartily and allowed him to enter his room.
After Xuanjian passed away, Huigong happened to be fond of the beautiful scenery of Mount Aiyu (愛玉山) in Xinzhou (信州), so he resided there. The prefect built Xichan Temple (西禪寺) for him, gathering hundreds of scholars. Soon, because he found the city noisy, he went to Maguan Mountain (馬冠山) in Changxi (長溪) of Fuzhou (福州) and Fuyang Mountain (富陽山) in Quanzhou (泉州). Wherever he went, donations gathered, and followers flocked to him. Whatever he wanted to do was quickly accomplished. In the third year of Jingfu, Huigong led his disciples to visit Mount Tiantai (天臺). The prefect of the state, Du Xiong (杜雄) of Jingzhao (京兆), opened up Zining Mountain (紫凝山) and built Ruilong Temple (瑞龍院) to keep him there. In the twelfth month of the year Guihai (癸亥) in the third year of Tianfu, Huigong suddenly ordered the bell to be rung, looked around and said 'Go,' and then closed his eyes and passed away. He was eighty-four years old, with sixty-two years as a monk.
Tang Dynasty: Chan Master Daoying
薊門玉田王氏子。年二十五。依范陽延壽寺落髮受具。始習毗尼藏。嘆曰。大丈夫宜求解脫。豈復為義所桎梏耶。由是詣翠微山問道。而即以燕居者三閱寒暑。俄而睹有人衣冠。若使者狀。謂膺曰。盍游南方。以參知識乎。忽不見。且有僧從豫章至。為稱洞上法席之盛。膺竟造洞山。山一日問膺云。阇梨名什麼。膺云道膺。山云向上更道。膺云。向上則不名道膺。後山問膺云。吾聞思大和尚生倭國作王是否。膺云。若是思大。佛亦不作。說什麼作國王。
一日山問膺。什麼處來。膺云踏山來。山云阿那個山堪住。膺云阿那個山不堪住。山云恁么即子于山得個入路。膺云無路。山云。若無路。爭得與老僧相見。膺云。若有路。即與和尚不相見也。山云。此子向後千人萬人。把不住在。於是洞山深肯之。
出世居三峰。后徙云居提唱。頗類洞山。時鐘傳以南平王。據有江西。尤信向。表奏賜紫衣師號。每延請入府。則預令掃除甘子堂。以館之。千眾圍繞。供施豐縟。雖荊南成汭。亦慕德遣饋。動盈巨萬。天覆元年辛酉秋示疾。明年正月三日遷化。
唐有緣
姓馮氏。東川梓潼人。小學之歲。即入成都福感寺。事定蘭開士。定蘭者。宣宗皇帝之得戒師也。每隨侍出入內中。帝嘗戲書其衫背
【現代漢語翻譯】 現代漢語譯本 薊門（地名，北京的古稱）玉田（地名，今天津市玉田縣）王氏之子，年方二十五歲，在范陽（地名，今河北省涿州市一帶）延壽寺剃度受戒。起初學習毗尼藏（佛教戒律），感嘆道：『大丈夫應當求解脫，怎能再被經義所束縛呢？』於是前往翠微山問道，並在那裡隱居了三年。忽然有一天，他看見有人穿著官服，像是使者的樣子，對道膺（人名）說：『何不遊歷南方，參訪善知識呢？』說完就不見了。恰好有僧人從豫章（地名，今江西省南昌市）來，稱讚洞山（地名，江西宜豐縣）法席的興盛，道膺最終前往洞山。洞山有一天問膺說：『阇梨（梵語，意為親教師）叫什麼名字？』膺說：『道膺。』洞山說：『向上（指更深一層）再說。』膺說：『向上則不叫道膺。』後來洞山問膺說：『我聽說思大和尚（人名）生在倭國（日本）作國王，是真的嗎？』膺說：『如果是思大，佛也不做，還說什麼作國王。』 有一天，洞山問膺：『從什麼地方來？』膺說：『踏山來。』洞山說：『哪個山可以住？』膺說：『哪個山不可以住。』洞山說：『這麼說你于山中得到一個入路（門徑）。』膺說：『無路。』洞山說：『若無路，怎麼能與老僧相見？』膺說：『若有路，就與和尚不相見了。』洞山說：『此子（指道膺）向後千人萬人，把不住在（無法束縛）。』於是洞山深深地認可了他。 道膺出世后住在三峰，後來遷到云居山（地名，江西省北部）弘揚佛法，頗像洞山的風格。當時鐘傳（人名）以南平王（爵位）的身份佔據江西，尤其信奉道膺，上表奏請賜予紫衣師號。每次邀請道膺入府，都會預先打掃乾淨甘子堂，用來招待他。成千上萬的人圍繞著他，供養非常豐厚。即使是荊南（地名，湖北江陵一帶）的成汭（人名），也仰慕他的德行而派人饋贈，動輒價值數萬。天覆元年辛酉年秋天，道膺示現疾病，第二年正月三日圓寂。 唐有緣（人名） 姓馮，是東川（地名，今四川北部）梓潼（地名，今四川梓潼縣）人。在小學的時候，就進入成都福感寺，侍奉定蘭開士（人名）。定蘭是宣宗皇帝（唐宣宗）的得戒師。有緣每次隨侍定蘭出入皇宮內院，皇帝曾經開玩笑地在他的衫背上寫字。
【English Translation】 English version The son of the Wang family of Yutian (a place name, Yutian County in Tianjin today) in Jimen (a place name, the ancient name of Beijing), at the age of twenty-five, was tonsured and ordained at Yanshou Temple in Fanyang (a place name, around Zhuozhou City, Hebei Province today). He initially studied the Vinaya Pitaka (Buddhist precepts), lamenting, 'A great man should seek liberation, how can he be bound by the meaning of scriptures?' Therefore, he went to Cuiwei Mountain to inquire about the Way and lived in seclusion there for three years. Suddenly, one day, he saw someone dressed in official attire, like an envoy, who said to Dao Ying (a person's name), 'Why not travel to the South to visit knowledgeable teachers?' After speaking, he disappeared. Coincidentally, a monk came from Yuzhang (a place name, Nanchang City, Jiangxi Province today), praising the prosperity of the Dharma seat at Dongshan (a place name, Yifeng County, Jiangxi), and Dao Ying eventually went to Dongshan. One day, Dongshan asked Ying, 'What is the name of the Acharya (Sanskrit, meaning close teacher)?' Ying said, 'Dao Ying.' Dongshan said, 'Say it further up (referring to a deeper level).' Ying said, 'Further up, it is not called Dao Ying.' Later, Dongshan asked Ying, 'I heard that Abbot Sida (a person's name) was born in Wakoku (Japan) as a king, is that true?' Ying said, 'If it is Sida, he would not even become a Buddha, let alone a king.' One day, Dongshan asked Ying, 'Where did you come from?' Ying said, 'I came from treading the mountains.' Dongshan said, 'Which mountain is suitable to live on?' Ying said, 'Which mountain is not suitable to live on.' Dongshan said, 'In that case, you have found a way in the mountains.' Ying said, 'There is no way.' Dongshan said, 'If there is no way, how can you meet the old monk?' Ying said, 'If there is a way, then I would not meet the Abbot.' Dongshan said, 'This child (referring to Dao Ying) will not be able to be restrained by thousands or tens of thousands of people in the future.' Thereupon, Dongshan deeply acknowledged him. After Dao Ying emerged into the world, he lived in Sanfeng, and later moved to Yunju Mountain (a place name, northern Jiangxi Province) to promote Buddhism, much like Dongshan's style. At that time, Zhong Chuan (a person's name), as the King of Nanping (a title), occupied Jiangxi and especially believed in Dao Ying, submitting a memorial requesting the bestowal of the purple robe and the title of teacher. Each time he invited Dao Ying to the mansion, he would clean the Ganzi Hall in advance to receive him. Thousands of people surrounded him, and the offerings were very generous. Even Cheng Rui (a person's name) of Jingnan (a place name, around Jiangling, Hubei), admired his virtue and sent people to present gifts, often worth tens of thousands. In the autumn of the year Xinyou in the Tianfu era, Dao Ying manifested illness, and on the third day of the first month of the following year, he passed away. Tang Youyuan (a person's name) Whose surname was Feng, was a native of Zitong (a place name, Zitong County, Sichuan today) in Dongchuan (a place name, northern Sichuan today). When he was in elementary school, he entered Fugan Temple in Chengdu and served the Upasaka Dinglan (a person's name). Dinglan was the precept-receiving teacher of Emperor Xuanzong (Emperor Xuanzong of Tang). Every time Youyuan accompanied Dinglan in and out of the imperial palace, the emperor would jokingly write on the back of his shirt.
云。此童子與朕有緣。由是名之有緣。而剃落焉。大中九年。白公敏中鎮益部。命凈眾寺。開戒壇。因獲受具。尋還京師。聽稟經律。后遂謁小馬神照而領會心要。凡一時大叢席。扣激殆遍。偶止滁之華山。及南遊。廉使李公誨。為別筑禪室武夷山中。以邀之。乾符三年。抵縉雲。辟院龍泉大賽山。事聞。詔詞部。給龍安額。仍度七僧居之。十有八載。而遷連雲。太守盧約。又于州之開元寺。構別院。以四事供養。天祐丁卯歲。四月八日疾。六月朔日終。報齡七十三。臘五十二。時司空楊公習。方制置淅右。遺命主後事。茶毗于寺之南園。獲舍利百餘粒。分其四十十粒。並燼骨。納之寶瓶。而塔瘞之。晉開運三年乙巳歲。律師文泰撰文勒碑。以追頌其懿行休德焉。
唐恒通
主邢州平恩李氏。年十三。既終父母之喪。遂依師于鵲山。披覽梵典。年二十。乃蒙恩剃度于州之開元寺。未幾受具。尋𨽻薦福寺。聽習經律。因曰。摩騰入漢。譯著斯文。聖胄來梁。復明何事。由是載詢南方。見招賢岑大師。岑問何處人。答曰。邢州。岑曰。我道不從彼來。答曰。和尚還住此也無。
岑示滅。通以弟子。執心喪禮。游宣城。尚書崔寓待之加厚。辟瑞聖禪院于謝仙山邀之以居。中和文德之間。群盜擾攘。大順二
【現代漢語翻譯】 現代漢語譯本： 云。這位童子與我（朕）有緣分，因此給他取名為有緣，並剃度出家。唐大中九年，白敏中任益州節度使，命令凈眾寺開設戒壇，有緣因此得以受具足戒。之後返回京師，聽聞學習經律。後來拜訪小馬神照禪師，領悟了心要。他幾乎遍訪了當時所有的大型寺院，與僧眾辯論佛法。偶然停留在滁州的華山，後來南遊。廉使李公誨在武夷山中特別建造禪室，邀請他居住。乾符三年，到達縉雲，開闢了龍泉大賽山上的寺院。事情上報后，朝廷詞部賜予龍安寺的匾額，並允許七名僧人居住。十八年後，遷往連雲。太守盧約又在州的開元寺建造別院，以四事供養他。天祐丁卯年四月八日生病，六月初一圓寂，享年七十三歲，僧臘五十二年。當時司空楊習正在浙右地區任職，遺命他主持後事。在寺院南園火化，得到舍利一百多粒，分出四十多粒，連同骨灰，放入寶瓶中，建塔埋葬。晉開運三年乙巳年，律師文泰撰寫文章刻碑，以追頌他的美德。
唐朝的恒通禪師
是邢州平恩李氏之子。十三歲時，父母去世后，便在鵲山跟隨師父學習佛經。二十歲時，在邢州開元寺剃度出家。不久之後受具足戒，之後隸屬於薦福寺，聽聞學習經律。他曾說：『摩騰入漢，翻譯著作這些經文，聖胄來梁，又在做什麼呢？』因此前往南方，拜見招賢岑大師。岑大師問：『你是哪裡人？』回答說：『邢州人。』岑大師說：『我道不從那裡來。』回答說：『和尚還住在這裡嗎？』
岑大師圓寂后，恒通以弟子的身份，盡心操辦喪事。遊歷宣城時，尚書崔寓對他非常優待，在謝仙山開闢瑞聖禪院，邀請他居住。中和文德年間，盜賊四起，大順二年
【English Translation】 English version: Yun. This child has a karmic connection with me (朕, used by the emperor), hence he is named Youyuan (有緣, 'karmic connection'), and he was tonsured. In the ninth year of Dazhong (大中) period, Bai Minzhong (白敏中), the military governor of Yizhou (益州), ordered Jingzhong Temple (凈眾寺) to open an ordination platform, so Youyuan was able to receive the full precepts. Afterwards, he returned to the capital to listen to and study the scriptures and Vinaya. Later, he visited the Chan master Xiaoma Shenzhao (小馬神照) and comprehended the essence of mind. He visited almost all the large monasteries of the time, debating the Dharma with the monks. He happened to stay at Huashan (華山) in Chuzhou (滁州), and later traveled south. The inspector Li Gonghui (李公誨) specially built a meditation room in Mount Wuyi (武夷山) to invite him to live there. In the third year of Qianfu (乾符), he arrived at Jinyun (縉雲) and opened a monastery on Mount Longquan Dasai (龍泉大賽山). After the matter was reported, the imperial court's Ministry of Rites granted the plaque of Long'an Temple (龍安寺) and allowed seven monks to reside there. Eighteen years later, he moved to Lianyungang (連雲). Prefect Lu Yue (盧約) also built a separate courtyard in Kaiyuan Temple (開元寺) in the prefecture, providing him with the four requisites. On the eighth day of the fourth month of the year Dingmao (丁卯) in the Tianyou (天祐) period, he fell ill, and on the first day of the sixth month, he passed away at the age of seventy-three, with fifty-two years of monastic life. At that time, Sikong (司空) Yang Xi (楊習) was serving in the Zheyou (浙右) region, and he was entrusted with the responsibility of handling the funeral affairs. He was cremated in the south garden of the temple, and more than one hundred relics were obtained. More than forty of them, along with the ashes, were placed in a precious bottle and buried in a pagoda. In the third year of Kaiyun (開運) period, the year Yisi (乙巳), the Vinaya master Wen Tai (文泰) wrote an inscription on a stele to commemorate his virtuous deeds.
Hengtong (恒通) of the Tang Dynasty
Was from the Li (李) family of Ping'en (平恩) in Xingzhou (邢州). At the age of thirteen, after the death of his parents, he followed a teacher on Mount Queshan (鵲山) to study Buddhist scriptures. At the age of twenty, he was tonsured at Kaiyuan Temple (開元寺) in Xingzhou. Soon after, he received the full precepts and then belonged to Jianfu Temple (薦福寺), listening to and studying the scriptures and Vinaya. He said: 'Moteng (摩騰) entered Han and translated these scriptures, what are the descendants of the sages doing in Liang (梁)?' Therefore, he went to the south and met the master Cen (岑) of Zhaoxian (招賢). Master Cen asked: 'Where are you from?' He replied: 'From Xingzhou.' Master Cen said: 'My Dao does not come from there.' He replied: 'Does the abbot still live here?'
After Master Cen passed away, Hengtong, as a disciple, wholeheartedly took care of the funeral. When traveling in Xuanzhou (宣城), Shangshu (尚書) Cui Yu (崔寓) treated him very generously, opened the Ruisheng Chan Monastery (瑞聖禪院) on Mount Xiexian (謝仙山), and invited him to live there. During the Zhonghe (中和) and Wende (文德) periods, bandits were rampant. In the second year of Dashun (大順),
年。通領徒至四明。州牧黃君晟。卜築雪竇。留以接眾。蔚然盛化。天祐二年七月示疾。越九日沐浴坐逝。春秋七十二。夏臘五十二。以其年八月七日。遷神于塔。塔在院之西南二百步。
唐楚南
閩之張氏子也。幼事曇藹師于郡之開元寺。逮冠歲乃剃落。俄受具五臺。而趨逍。以究律部。尋游京師。習凈名經等。因嘆曰。頓漸之指。懸絕如此。去依芙蓉山。無所契證。尋謁運禪師于黃檗。獲記莂焉。會昌間。詔廢教。即遁居林谷間。大中初。詔復教。裴公休以相國出尹宛陵。邀致黃檗于府治。以便詢訪。南侍檗左右惟謹。未幾。辭入浙。掛錫姑蘇之報恩寺。一室禪坐。閱二十餘載。足未嘗逾閾。乾符四年。太守周慎嗣承其風。請說法寶林寺。俄徙支硎山。以其靜僻。而悅從之也。五年杭州昌化令徐正元。紫溪鎮將饒京。以千頃山慈雲院尤幽夐迎。處方丈中。訓徒之外。但燕嘿而已。然化被吳越。光啟三年。元帥錢公镠。造山供施。且表聞其德于上。詔賜紫衣一領。鹿胎衣五事。文德六年二月。忽雙虹貫堂室。二鹿入寺。法堂樑折。五月疾。召眾別。床上稍垂足引臂。如起行狀。遽寂。世壽七十。僧臘五十六。塔全身於院西隅。
唐義存
姓曾氏。泉之南安人。家世奉佛。九歲求脫俗。父母
【現代漢語翻譯】 現代漢語譯本： 年。通領徒眾到達四明（地名，今浙江寧波）。州牧黃君晟，在雪竇（山名，位於四明）選擇地方建造寺廟，留下他來接引大眾，佛法興盛。天祐二年七月示現疾病，過了九天沐浴後坐化圓寂。享年七十二歲，僧臘五十二年。同年八月七日，將神識遷往塔中。塔在寺院的西南方二百步的地方。 唐楚南（人名）： 是閩地張氏的兒子。年幼時在郡里的開元寺侍奉曇藹師。到了成年才剃度出家。不久后在五臺山受具足戒，前往逍遙山，研究律部。之後遊歷京師，學習《凈名經》等經典。因此感嘆說，頓悟和漸悟的旨歸，差別如此之大。於是前往芙蓉山，但沒有得到契合的印證。之後在黃檗山拜見運禪師，得到印可。會昌年間，皇帝下令廢除佛教，於是隱居在山林中。大中初年，皇帝下令恢復佛教，裴公休以相國的身份出任宛陵的尹，邀請黃檗禪師到府衙，以便請教佛法。楚南在黃檗禪師左右侍奉，非常恭敬。不久，辭別前往浙江，在姑蘇的報恩寺掛單。在一間禪房裡禪坐，過了二十多年，腳沒有跨出過門檻。乾符四年，太守周慎嗣仰慕他的風範，請他到寶林寺說法。之後遷往支硎山，因為那裡清靜僻靜，所以喜歡並順從了。五年，杭州昌化縣令徐正元，紫溪鎮將饒京，認為千頃山慈雲院尤其幽靜，於是迎接他到方丈中。除了教導弟子之外，只是安靜地禪坐。然而他的教化遍及吳越地區。光啟三年，元帥錢镠建造寺院供養，並且上表朝廷稱讚他的德行。皇帝賜予紫衣一件，鹿胎衣五件。文德六年二月，忽然有兩條彩虹貫穿堂室，兩隻鹿進入寺院，法堂的樑折斷。五月生病，召集眾人告別。在床上稍微垂下腳，抬起手臂，好像要起身行走的樣子，隨即圓寂。世壽七十歲，僧臘五十六年。全身舍利塔在寺院的西邊角落。 唐義存（人名）： 姓曾，是泉州南安人。家世代信奉佛教。九歲時請求出家，父母
【English Translation】 English version: In that year, he led his disciples to Siming (place name, now Ningbo, Zhejiang). Huang Junsheng, the governor of the prefecture, chose a site in Xuedou (mountain name, located in Siming) to build a temple, leaving him to receive the masses, and the Dharma flourished. In the seventh month of the second year of Tianyou, he showed signs of illness. After nine days, he took a bath and passed away in a seated position. He lived to the age of seventy-two, with fifty-two years of monastic life. On the seventh day of the eighth month of the same year, his spirit was moved to the pagoda. The pagoda is located two hundred steps southwest of the temple. Tang Chunan (person's name): He was the son of the Zhang family in Min. As a child, he served Master Tan'ai at Kaiyuan Temple in the prefecture. When he reached adulthood, he was tonsured. Soon after, he received the full precepts at Mount Wutai and went to Xiaoyao Mountain to study the Vinaya. Later, he traveled to the capital to study the Vimalakirti Sutra and other scriptures. He sighed and said, 'The teachings of sudden and gradual enlightenment are so different.' So he went to Mount Furong, but did not find any corresponding evidence. Later, he visited Zen Master Yun at Huangbo Mountain and received his approval. During the Huichang era, the emperor ordered the abolition of Buddhism, so he retreated to the mountains and valleys. In the early years of Dazhong, the emperor ordered the restoration of Buddhism. Pei Gongxiu, as the prime minister, was appointed as the governor of Wanling and invited Zen Master Huangbo to the government office for consultation. Chunan served Zen Master Huangbo with great care. Soon after, he resigned and went to Zhejiang, staying at Bao'en Temple in Gusu. He sat in meditation in a room for more than twenty years, never stepping out of the door. In the fourth year of Qianfu, Prefect Zhou Shensi admired his style and invited him to preach at Baolin Temple. Later, he moved to Mount Zhiqiong because it was quiet and secluded, so he liked it and complied. In the fifth year, Xu Zhengyuan, the magistrate of Changhua County in Hangzhou, and Rao Jing, the garrison commander of Zixi Town, considered Ciyun Temple on Mount Qianqing to be particularly secluded, so they welcomed him to the abbot's room. Apart from teaching disciples, he only meditated quietly. However, his teachings spread throughout the Wu and Yue regions. In the third year of Guangqi, Marshal Qian Liu built a temple as an offering and reported his virtues to the court. The emperor bestowed a purple robe and five deerskin garments. In the second month of the sixth year of Wende, suddenly two rainbows pierced through the hall, two deer entered the temple, and the beam of the Dharma hall broke. In May, he fell ill and summoned the assembly to bid farewell. He slightly lowered his feet on the bed, raised his arms as if to get up and walk, and then passed away. He lived to the age of seventy, with fifty-six years of monastic life. His complete body stupa is located in the western corner of the temple. Tang Yicun (person's name): His surname was Zeng, and he was from Nan'an in Quanzhou. His family had been devout Buddhists for generations. At the age of nine, he asked to leave the secular world, but his parents
以其幼。未許也。年十二。父游莆田之玉潤寺。存侍焉。寺有律師慶玄。操行峻特。存見而遽拜之曰。我師也。遂留不肯歸。十七年落髮。謁芙蓉山恒照大師。屬會昌之禍。遂遁止其所。久之大中既中興大法。北遊吳楚梁宋燕秦。受具戒于幽州之寶剎寺。歷攬名山。遍扣禪會。卒獲益于武陵之德山。咸通六年。始營雪峰之居。天下錫衲響應影隨。乾符中。觀察使京兆韋公。中和中。司空潁川陳公。俱仰入府。問道要。或以聞之僖宗皇帝。遣閩人陳延效賜紫伽梨。並真覺師號。歲辛亥。杖屨游丹丘四明。明年王氏審知。始以侍中入閩。據有其地。而存適不在。若相避然。后二年。還自吳。王氏大加禮異。齋僧構宇。設像鑄鐘。復時迎而館之於府之東西甲第。或油幢。臨席聽法。其熊罷之士。漁獵之民。皆變情易行。薰其德而善矣。
僧問。祖意教意是同是別。存云。阇梨行腳為什麼事。
存問僧。近離什麼處。僧云離浙中。存云。船來陸來。僧云。二途不涉。存云。爭得到者里。僧云有什麼隔礙。存便打。
上堂。舉拂子云。者個為中下。僧問上上人來如何。存舉拂子。僧云。又道者個為中下。存以拂子驀口打。
存因舉六祖風幡話。乃云。大小祖師。龍頭蛇尾。好與二十柱杖。時大原孚上座
侍立。聞之咬齒。存云我適來與么道。也好與二十柱杖。
戊辰年。春三月示疾。王使醫以藥進。存卻不受。夏五月二日夜乃滅。壽八十七。臘五十九。其月十五日入塔。嗣其法者。則玄沙師備。雲門文偃。洞巖可休。鵝湖智孚。長慶慧棱。鼓山神晏。
新修科分六學僧傳卷第七(四明胡公舉刊) 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第八
浙東沙門 曇噩 述
慧學
傳宗科
梁無作
字不用。姓司馬氏。姑蘇人。父宛丘縣尉。母戴。方妊時。夢異沙門稱姓徐。住持流水寺。苦從求寄宿。父亦夢。于盤中書字。殊得意。欲獻之天子。旦則各詫所夢。母因自指其腹。謂父曰。果生男。其必歸之流水寺乎。蓋其家去寺不甚遠也。及生岐嶷可愛。性介潔。惡葷膻物。四歲教之誦習。能強識。父滋喜其類己也。且將圖婚。以待其成。母不可。竟出家。如前志。年滿受具戒。講通經論。俄棄去。后入閩。依雪峰存公。得禪要。未幾。盧陵檀越。挽居三顧山之云亭院。豫章之南平院。皆固辭。時鐘氏據洪井。作客十年。終莫晤會。卒游會稽。考槃四明山中。吳越錢氏。聞其名。遣使召之。略上謁遽別。仍以詩謝曰
【現代漢語翻譯】 現代漢語譯本：侍立的人聽了，氣得咬牙切齒。存（指雪峰存公，即雪峰義存，禪宗大師）說：『我剛才那樣說，也好打二十柱杖。』
戊辰年，春天三月，示現疾病。王（指當時的統治者）派醫生送藥來，存（雪峰存公）卻不接受。夏天五月二日夜裡圓寂，享年八十七歲，僧臘五十九年。當月十五日入塔。繼承他禪法的人有：玄沙師備（玄沙師備，禪宗大師），雲門文偃（雲門文偃，雲門宗創始人），洞巖可休（洞巖可休，禪宗僧人），鵝湖智孚（鵝湖智孚，禪宗僧人），長慶慧棱（長慶慧棱，禪宗僧人），鼓山神晏（鼓山神晏，禪宗僧人）。
《新修科分六學僧傳》卷第七（四明胡公舉刊） 《卍新續藏》第77冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第八
浙東沙門 曇噩 述
慧學
傳宗科
梁無作
字不用，姓司馬氏，姑蘇人。父親是宛丘縣尉，母親姓戴。母親懷孕時，夢見一位奇異的沙門，自稱姓徐，是流水寺的住持，懇求借宿。父親也做了夢，夢見在盤中寫字，非常得意，想要獻給天子。早晨醒來，各自誇耀所做的夢。母親於是指著自己的肚子，對父親說：『如果生的是男孩，一定讓他歸於流水寺吧。』因為他們家離流水寺不是很遠。等到孩子出生，聰明可愛，天性純潔，厭惡葷腥之物。四歲時教他誦讀學習，能很快記住。父親更加喜歡他像自己。打算為他籌劃婚事，等待他長大。母親不同意，最終讓他出家，實現了之前的願望。成年後受具足戒，精通經論，不久就放棄了。後來進入閩地，依止雪峰存公（雪峰存公，即雪峰義存，禪宗大師），得到禪宗的要旨。沒過多久，盧陵的檀越（檀越，佛教術語，指施主）邀請他居住在三顧山的云亭院，豫章的南平院，他都堅決推辭。當時鐘氏佔據洪井，他作為客人住了十年，始終沒有會面。最終遊歷到會稽，隱居在四明山中。吳越錢氏，聽說了他的名聲，派使者召見他。他稍微拜見了一下就告別了，並作詩感謝說：
【English Translation】 English version: Those standing by gnashed their teeth upon hearing this. Cun (referring to Xuefeng Cun Gong, i.e., Xuefeng Yicun, a Zen master) said, 'My saying it that way just now also deserves twenty blows of the staff.'
In the year of Wuchen, the third month of spring, he manifested illness. The king (referring to the ruler at the time) sent a doctor with medicine, but Cun (Xuefeng Cun Gong) refused to accept it. On the second night of the fifth month of summer, he passed away, at the age of eighty-seven, with fifty-nine years as a monk. On the fifteenth of that month, he entered the stupa. Those who succeeded to his Dharma were: Xuansha Shibei (Xuansha Shibei, a Zen master), Yunmen Wenyan (Yunmen Wenyan, founder of the Yunmen School), Dongyan Kexiu (Dongyan Kexiu, a Zen monk), Ehu Zhifu (Ehu Zhifu, a Zen monk), Changqing Huileng (Changqing Huileng, a Zen monk), and Gushan Shenyan (Gushan Shenyan, a Zen monk).
Newly Revised Classified Biographies of Eminent Monks, Volume 7 (Published by Hu Gongju of Siming) 'Wan' Continued Collection, Volume 77, No. 1522, Newly Revised Classified Biographies of Eminent Monks'
Newly Revised Classified Biographies of Eminent Monks, Volume 8
Shramana Tan'e of Eastern Zhejiang, Narrated
Wisdom Studies
Lineage Transmission Section
Liang Wuzuo
Style name Buyong, surname Sima, a native of Gusu. His father was the magistrate of Wanqiu County, and his mother's surname was Dai. When his mother was pregnant, she dreamed of an unusual shramana, who claimed his surname was Xu and that he was the abbot of Liushui Temple, earnestly requesting lodging. His father also had a dream, dreaming of writing characters in a tray, feeling very pleased, wanting to present it to the emperor. In the morning, they each boasted about their dreams. The mother then pointed to her belly and said to the father, 'If it is a boy, he must return to Liushui Temple.' This was because their home was not very far from the temple. When the child was born, he was intelligent and lovable, with a pure nature, disliking meat and fish. At the age of four, he was taught to recite and study, and he could remember quickly. The father was even more pleased that he was like himself. He planned to arrange a marriage for him, waiting for him to grow up. The mother disagreed, and eventually allowed him to leave home, fulfilling the previous wish. Upon reaching adulthood, he received the full precepts, mastered the sutras and treatises, and soon abandoned them. Later, he entered the Min region and relied on Xuefeng Cun Gong (Xuefeng Yicun, a Zen master), obtaining the essentials of Zen. Before long, the danapati (danapati, a Buddhist term, referring to a benefactor) of Luling invited him to reside in Yunting Hermitage on Sangu Mountain, and Nanping Hermitage in Yuzhang, but he firmly declined. At that time, the Zhong family occupied Hongjing, and he stayed as a guest for ten years, never meeting them. Eventually, he traveled to Kuaiji and lived in seclusion in Siming Mountain. Qian of Wuyue heard of his reputation and sent messengers to summon him. He paid a brief visit and then bid farewell, composing a poem to express his gratitude, saying:
。云鶴性孤單。爭堪名利關。銜恩雖入國。辭病卻歸山。樂安孫郃。方逸老奉化。素慢緇侶。詣作則談笑終日。進士揚弇亦傾蓋。開平中示滅。春秋五十六。作平生不入尼寺。不謁公門。不修名刺。不趨時利。有草𨽻字式。諸經禮懺文。注道安六時禮佛文。並所述詩歌行世。自號逍遙子。
梁師備
生閩之謝氏。少隨其父。漁南臺江中。得魚輒縱之。父雖怒不恤也。咸通初。出家芙蓉山。即往豫章開元寺受具。歸執役𨽻業院。辛苦無所憚。布納芒鞋。日中一食。常坐不臥。叢林以備頭陀稱之。雪峰存禪師。其同學兄也。嘗謂之曰。備頭陀何不遍參去。備曰。達磨不來東土。二祖不往西天。存深以為然。出世玄沙。毳士之相從者。常七百許人。備一日上堂。默坐良久。大眾將謂不說法。一時散去。備咄云。看者一隊漢。略無一個有智慧者。但見我開者兩片皮。盡來簇著。覓言覓語。是我真實為他。卻總不會。若恁么大難大難。
備有時垂語曰。諸方老宿盡道。接物利生。且問汝三種病人來。汝作么生接。若拈椎豎拂。盲者不見。提唱古今。聾者不聞。待他對答。啞者無言。若接不得。佛法無靈驗。有僧。出雲。三種病人。和尚還許人商量否。備云。汝作么生商量。其僧便珍重而出。備云。不是不是。
【現代漢語翻譯】 現代漢語譯本：云鶴的習性是孤單的，怎麼能忍受名利場的束縛呢？雖然爲了感恩而入朝為官，但以生病為由辭官歸隱山林。樂安的孫郃，方逸老奉化，一向輕慢僧侶，到他那裡則談笑終日。進士揚弇也傾心結交。開平年間示寂，享年五十六歲。他一生不入尼姑庵，不拜訪官府，不製作名片，不追逐世俗利益。擅長草書和隸書，著有諸經禮懺文，註釋道安的《六時禮佛文》，以及他所作的詩歌流傳於世。自號逍遙子。
梁師備，
是福建謝氏之子。年少時跟隨父親在南臺江中打魚，捕到魚就放生，父親雖然生氣也不在意。咸通初年，在芙蓉山出家，隨即前往豫章開元寺受具足戒。回來后在隸業院執役，不怕辛苦，穿著粗布僧衣和芒鞋，每天只吃一頓飯，經常坐禪不睡覺。叢林中稱他為備頭陀。雪峰存禪師，是他的同學兄長，曾經對他說：『備頭陀為什麼不去各處參學呢？』師備說：『達磨（Bodhidharma，禪宗始祖）沒有來東土，二祖（慧可，禪宗二祖）沒有去西天。』雪峰存禪師深以為然。師備在玄沙開法，跟隨他的僧人常常有七百多人。有一天，師備上堂，默坐了很久，大眾以為他不說法，一時都散去了。師備呵斥道：『看這一隊人，竟然沒有一個有智慧的。只看見我開了兩片嘴皮，都來湊著，尋找言語。我是真的為他們好，卻總是不明白。像這樣，太難太難了。』
師備有時開示說：『各處的老宿都說，接引眾生，利益眾生。我且問你們，三種病人來了，你們怎麼接引？如果拈起椎子，豎起拂塵，盲人看不見；如果提倡古今，聾子聽不見；等待他們對答，啞巴說不出話。如果接引不了，佛法就沒有靈驗。』有一個僧人站出來說：『三種病人，和尚還允許人商量嗎？』師備說：『你打算怎麼商量？』那個僧人便珍重地退了出去。師備說：『不是，不是。』
【English Translation】 English version: Yunhe (cloud crane) has a solitary nature. How can it endure the entanglements of fame and fortune? Although entering the court out of gratitude, he resigned due to illness and returned to the mountains. Sun He of Le'an, Fang Yi the elder of Fenghua, consistently slighted the Sangha (Buddhist monastic order), but when visiting him, they would chat and laugh all day. Jinshi (a successful candidate in the highest imperial examinations) Yang Yan also became a close friend. He passed away during the KaiPing era, at the age of fifty-six. Throughout his life, he never entered nunneries, visited government offices, created name cards, or pursued worldly gains. He excelled in cursive and clerical scripts, authored sutra repentance texts, annotated Dao An's 'Six Times of Day Buddha Recitation Text,' and his poems circulated in the world. He styled himself as Xiaoyaozi (Free and Unfettered One).
Liang Shibei
Was born into the Xie family of Fujian. In his youth, he followed his father fishing in the Nantai River. Whenever he caught a fish, he would release it, and his father, though angry, did not care. In the early years of the Xiantong era, he left home at Mount Furong and immediately went to Kaiyuan Temple in Yuzhang to receive full ordination. Upon returning, he served in the Liye Institute, enduring hardships without complaint, wearing coarse cloth robes and straw sandals, eating only one meal a day, and often sitting in meditation without sleeping. The Sangha called him 'Shibei the Ascetic.' Zen Master Xuefeng Cun, his fellow student and elder brother, once said to him, 'Shibei the Ascetic, why don't you go and study everywhere?' Shibei said, 'Bodhidharma (達磨，Zen Buddhism's founder) did not come to the Eastern Land, and the Second Patriarch (慧可，the Second Patriarch of Zen) did not go to the Western Heaven.' Zen Master Cun deeply agreed with him. Shibei established a monastery at Xuansha, and the monks who followed him often numbered around seven hundred. One day, Shibei ascended the Dharma hall, sat in silence for a long time, and the assembly, thinking he would not give a Dharma talk, dispersed. Shibei scolded, 'Look at this group of people, not one of them has any wisdom. They only see me opening my two flaps of skin (mouth), and they all come crowding around, seeking words and phrases. I am truly doing this for their benefit, but they don't understand at all. Like this, it is very difficult, very difficult.'
Shibei sometimes gave instructions, saying, 'All the old masters everywhere say they receive beings and benefit beings. I ask you, if three kinds of sick people come, how will you receive them? If you raise a mallet or a whisk, the blind cannot see it; if you advocate the ancient and the modern, the deaf cannot hear it; if you wait for them to answer, the mute cannot speak. If you cannot receive them, the Buddha Dharma has no efficacy.' A monk came forward and said, 'Three kinds of sick people, does the Abbot still allow people to discuss it?' Shibei said, 'How do you intend to discuss it?' The monk then respectfully withdrew. Shibei said, 'No, no.'
羅漢云。桂深現有眼見。有耳聽。又有口說話。和尚作么生接。中塔云。三種病人。即今在什麼處。
備見僧來禮拜。乃云。因我得禮汝。備問長生。維摩觀佛。前際不去。后際不來。見在不住。汝作么生觀。長生云。放皎然過。有個商量。備云。放汝過。作么生商量。長生良久。備云。情知汝向鬼窟里作活計。
僧問云。是什麼得恁么難見。備云。只為太近。又問。學人為什麼道不得。備云。逼塞汝口。爭解道得。
當是時。審知王氏。以侍中據有閩土。為奏賜紫伽梨。師號宗一。開平二年。戊辰十一月二十七日終。壽七十四。臘四十四。忠懿王為樹塔焉。
梁本仁
得心法于洞山。住筠州白水院。眾盈三百。玄言流播。設洞山忌齋次。僧問。供養先師。先師還來也無。仁云更下一分供食著。
西山眾行者禮拜。仁問云。來作么。行雲。來求指示。仁云。爾許多人。教我分付阿誰。
鏡清行腳到。仁喚清云。天寒道者。清云不敢。仁問云。還有臥單得蓋否。清云設有。亦無工夫展得。仁云。直饒道者滴水滴凍。亦不干他事。清云。滴水滴凍有什麼事。仁云。高山頂上。無可與道者㗖啄。
僧問如何是不遷義。仁云。落華隨流水。明月上孤峰。仁將逝。焚香趺坐乃
【現代漢語翻譯】 現代漢語譯本： 羅漢問道：『桂深現在有眼睛能看見，有耳朵能聽見，又有嘴巴能說話，和尚你打算如何應對？』中塔回答說：『這三種病人，現在身在何處？』
備見和尚前來禮拜，於是說道：『因為我才讓你得以禮拜。』備問長生：『維摩（Vimalakirti，佛教居士，以智慧著稱）觀佛，前一刻已經過去，后一刻尚未到來，現在這一刻也不停留，你如何看待？』長生回答說：『放皎然（Jiaoran，唐代詩人、僧人）過去，才能有個商量。』備說：『放你過去，又商量什麼呢？』長生沉默良久。備說：『我早就知道你是在鬼窟里討生活。』
有和尚問道：『是什麼東西如此難以見到？』備回答說：『只因爲太近了。』又問：『學人為什麼說不出來？』備回答說：『堵塞了你的嘴巴，怎麼能說得出來？』
當時，審知王氏（Shenzhi Wang，閩國建立者王審知）以侍中的身份佔據閩地，上奏朝廷賜予紫伽梨（Zijiali，一種僧衣），師號宗一（Zongyi）。開平二年戊辰十一月二十七日圓寂，享年七十四歲，僧臘四十四年。忠懿王（Zhongyi Wang，吳越國王錢镠）為他建造了塔。
梁本仁（Liang Benren）
在洞山（Dongshan，禪宗祖師）處領悟心法，住在筠州白水院（Baishui Temple in Yun Prefecture），門徒多達三百人，玄妙的言論廣為流傳。在舉辦洞山忌齋時，有和尚問道：『供養先師，先師會來嗎？』仁回答說：『再多加一份供食。』
西山（Xishan）的眾行者前來禮拜，仁問道：『來做什麼？』行者回答說：『前來請求指示。』仁說：『你們這麼多人，教我該分付給誰？』
鏡清（Jingqing）行腳來到，仁呼喚鏡清說：『天冷了，道者。』鏡清回答說：『不敢當。』仁問道：『還有臥單可以蓋嗎？』鏡清回答說：『即使有，也沒有工夫展開。』仁說：『即使道者被滴水凍僵，也不關他的事。』鏡清問：『滴水凍僵有什麼事？』仁說：『在高山頂上，沒有什麼可以和道者㗖啄（chanzhuo，商量）。』
有和尚問道：『如何是不遷義？』仁回答說：『落花隨流水，明月上孤峰。』仁將要圓寂時，焚香趺坐，於是...
【English Translation】 English version: A Luohan (arhat, enlightened being) asked: 'Gui Shen (name of a person) now has eyes to see, ears to hear, and a mouth to speak. How will the abbot respond?' Zhong Ta (name of a person) replied: 'Where are these three sick people right now?'
Bei Jian (name of a person) saw a monk come to pay respects, and then said: 'It is because of me that you are able to pay respects.' Bei asked Chang Sheng (name of a person): 'Vimalakirti (a Buddhist layman known for his wisdom) contemplates the Buddha, the previous moment has passed, the next moment has not yet arrived, and the present moment does not stay. How do you view this?' Chang Sheng replied: 'Let Jiao Ran (a Tang Dynasty poet and monk) pass, then there can be a discussion.' Bei said: 'Let you pass, then what will be discussed?' Chang Sheng remained silent for a long time. Bei said: 'I knew long ago that you make a living in a ghost cave.'
A monk asked: 'What is it that is so difficult to see?' Bei replied: 'Only because it is too close.' He also asked: 'Why can't the student speak of it?' Bei replied: 'It blocks your mouth, how can you speak of it?'
At that time, Shenzhi Wang (founder of the Min Kingdom, 王審知) , as a vice president of the Department of State Affairs, occupied the land of Min, and petitioned the court to bestow a purple kasaya (Zijiali, a type of monastic robe) with the title of Zongyi (name of a monk). He passed away on the 27th day of the eleventh month of the second year of Kaiping, at the age of seventy-four, with forty-four years of monastic life. King Zhongyi (King Qian Liu of Wuyue) built a pagoda for him.
Liang Benren (name of a monk)
He attained the Dharma from Dongshan (a Zen master), and resided at Baishui Temple in Yun Prefecture, with a community of three hundred monks. His profound words were widely spread. During the memorial service for Dongshan, a monk asked: 'Offering to the late master, will the late master come?' Ren replied: 'Add another portion of food.'
The practitioners of Xishan (name of a mountain) came to pay respects. Ren asked: 'What are you here for?' The practitioners replied: 'We have come to ask for guidance.' Ren said: 'There are so many of you, who should I entrust it to?'
Jingqing (name of a monk) arrived on pilgrimage. Ren called out to Jingqing and said: 'It's cold, Daoist.' Jingqing replied: 'I dare not.' Ren asked: 'Do you have a sleeping mat to cover yourself with?' Jingqing replied: 'Even if I have one, I don't have the time to unfold it.' Ren said: 'Even if the Daoist is frozen by dripping water, it is none of his business.' Jingqing asked: 'What is the matter with being frozen by dripping water?' Ren said: 'On the top of a high mountain, there is nothing to discuss (chanzhuo) with the Daoist.'
A monk asked: 'What is the meaning of non-relocation?' Ren replied: 'Falling flowers follow the flowing water, the bright moon rises above the solitary peak.' As Ren was about to pass away, he burned incense and sat in the lotus position, and then...
曰。香菸盡處。吾即行矣。果然。
梁光仁
不知何許人。叢林號矮師叔。以其形質矬陋也。然氣概精爽。其說法。且不以杖拂為用。時時捫撫木蛇。或問焉。則曰。曹家女也。機辦宏峻。四方學者所嚴憚。蓋洞山門下之雄杰士也。
僧問如何是和尚家風。仁云尺五頭巾。又問。如何是尺五頭巾。仁云圓中取不得。
仁一日舉香嚴旨重不得全話。問鏡清云。怤道者作么生會。鏡清云全歸旨重。仁云作么生不得全。清云箇中無旨路。仁云始愜病僧意。
冬至上堂。僧問如何是冬來意。仁云京師出大黃。
仁遷化時有偈曰。我路碧空外。白雲閑處閑。世有無根樹。黃葉風送還。又著四大等頌。李長者華嚴論略。行世。既入龕。有白鹿。屈膝龕前。
梁智閑
青州人。軀幹七尺。讀世書。有材具。親黨推許之。俄而出家。游潭湘。事大圓禪師于溈山。一日山謂之云。吾不問汝平生。于經卷冊子上說得底。且汝于未出胞胎。未辨東西時。道將一句來。吾要識汝。閑懵然。久之進數語陳其所解。山皆不許。閑云卻請和尚與某甲說。山云。吾說得。是吾之見。于汝眼目。有何所益。閑遂歸堂。遍檢所集諸方語句。無一字可以酬對。嘆曰。畫餅不可以療飢。因盡焚之。涕泣辭山而
【現代漢語翻譯】 現代漢語譯本： 他說：『等這支香燃盡，我就要走了。』果然如此。
梁光仁（Liang Guangren）
不知是哪裡人，在叢林中被稱為『矮師叔』，因為他的身材矮小。然而，他的氣概卻非常精神抖擻。他講法的時候，不使用拄杖或拂塵，總是撫摸著木蛇。有人問他原因，他就說：『這是曹家的女兒。』他的機鋒非常宏大嚴峻，四方學人都很敬畏他，他是洞山（Dongshan）門下的傑出人物。
有僧人問：『什麼是和尚的家風？』梁光仁（Liang Guangren）回答說：『一尺五寸的頭巾。』又問：『什麼是尺五頭巾？』梁光仁（Liang Guangren）回答說：『在圓滿中無法取得。』
有一天，梁光仁（Liang Guangren）引用香嚴智閑（Xiangyan Zhixian）的『旨重不得全話』，問鏡清（Jingqing）說：『怤道者（Fu Daozhe）會如何理解？』鏡清（Jingqing）回答說：『完全歸於旨重。』梁光仁（Liang Guangren）說：『怎麼會不得全？』鏡清（Jingqing）說：『其中沒有旨的路。』梁光仁（Liang Guangren）說：『這才符合我這個病僧的心意。』
冬至上堂時，有僧人問：『什麼是冬來的意？』梁光仁（Liang Guangren）回答說：『京師出大黃。』
梁光仁（Liang Guangren）遷化時，留下了偈語：『我的路在碧空之外，白雲悠閑的地方也悠閑。世上有無根的樹，黃葉被風送還。』他還寫了《四大等頌》和李長者（Li Changzhe）的《華嚴論略》（Huayan Lun Lue），流傳於世。入龕時，有一隻白鹿跪在龕前。
梁智閑（Liang Zhixian）
是青州人，身材高大，有七尺。他閱讀世俗書籍，很有才華，受到親友的推崇。後來他出家，遊歷潭州和湘州，在溈山（Weishan）侍奉大圓禪師（Dayuan Chanshi）。有一天，溈山（Weishan）對他說：『我不問你平生在經卷冊子上所說的那些東西。你且在未出母胎、未辨東西的時候，說出一句話來，我要認識你。』梁智閑（Liang Zhixian）茫然不知所措。過了很久，他說了幾句話來陳述自己的理解，溈山（Weishan）都不認可。梁智閑（Liang Zhixian）說：『請和尚為我說說。』溈山（Weishan）說：『我說出來，是我的見解，對你的眼目有什麼益處？』梁智閑（Liang Zhixian）於是回到禪堂，遍查自己收集的各方語句，沒有一個字可以用來回答。他嘆息道：『畫餅不可以充飢。』於是全部燒掉，哭著告別溈山（Weishan）而去。
【English Translation】 English version: He said, 'When this incense stick burns out, I will depart.' And so it happened.
Liang Guangren
It is unknown where he was from. In the monastery, he was called 'Short Uncle-Master' because of his short and humble appearance. However, his spirit was vigorous and bright. When he lectured, he did not use a staff or whisk, but always stroked a wooden snake. When asked why, he would say, 'This is the daughter of the Cao family.' His wit was vast and stern, and scholars from all directions revered him. He was an outstanding figure under Dongshan.
A monk asked, 'What is the family style of the abbot?' Liang Guangren replied, 'A fifteen-inch headscarf.' The monk asked again, 'What is a fifteen-inch headscarf?' Liang Guangren replied, 'It cannot be obtained from within the circle.'
One day, Liang Guangren quoted Xiangyan Zhixian's 'The meaning is heavy, but cannot be fully expressed,' and asked Jingqing, 'How would Fu Daozhe understand it?' Jingqing replied, 'It completely returns to the heavy meaning.' Liang Guangren said, 'How can it not be fully expressed?' Jingqing said, 'There is no path of meaning within it.' Liang Guangren said, 'This finally satisfies the mind of this sick monk.'
During the winter solstice, in an assembly, a monk asked, 'What is the meaning of winter's arrival?' Liang Guangren replied, 'Rhubarb comes from the capital.'
When Liang Guangren passed away, he left a verse: 'My path is beyond the blue sky, where white clouds are leisurely. In the world, there are rootless trees, and yellow leaves are carried away by the wind.' He also wrote 'Odes on the Four Great Elements' and Li Changzhe's 'Abridged Commentary on the Avatamsaka Sutra', which circulated in the world. When he entered the coffin, a white deer knelt before it.
Liang Zhixian
He was from Qingzhou, with a tall stature of seven feet. He read secular books and was very talented, praised by relatives and friends. Later, he left home and traveled to Tanzhou and Xiangzhou, serving Zen Master Dayuan at Weishan. One day, Weishan said to him, 'I will not ask you about what you have said in the sutras and books all your life. But before you were born from the womb, before you could distinguish east from west, say a word, and I will know you.' Liang Zhixian was at a loss. After a long time, he said a few words to explain his understanding, but Weishan did not approve. Liang Zhixian said, 'Please, Master, tell me.' Weishan said, 'What I say is my view, what benefit is it to your eyes?' Liang Zhixian then returned to the meditation hall, searched through all the sayings he had collected, but could not find a single word to answer. He sighed, 'A painted cake cannot satisfy hunger.' So he burned them all and tearfully bid farewell to Weishan and left.
去。且曰。此生不學佛法。已作個長行鬻飯僧。庶幾免於勞役也。抵南陽。睹國師忠公之遺蹟。而憩止焉。一日芟除草木于茅茨次。偶擲瓦礫。擊竹作聲。廓然大悟。遽歸沐浴焚香。遙禮山云。和尚慈悲。恩逾父母。當時若與某甲說破。豈有今日事也。仍述偈云。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。
上堂云。道由自悟。不在說言。況乎密密堂堂。曾無間隔。不勞心意。暫借威光。日用全功。迷途自背。
參詢之士。如水走下。郁成叢社。卒謚襲燈。塔號延福。
梁大同
舒之懷寧劉氏子。夙事洛下保唐滿禪師出家。始習安般。業且成矣。意以為華嚴性海。豈局此哉。乃負錫趨翠微法會。偕伏牛元通請益。大明祖意。歸鄉里。茅茨投子山。以接學徒。一日趙州諗和尚。以分衛抵桐城縣。同亦出山。遇諸途。未相識也。州加偵察。知是同。乃問云。莫是投子山主否。同云茶鹽錢乞我一個。州先入山坐庵中。同后𢹂油一瓶至。州云。久響投子。到來只見個賣油翁。同云。汝只見賣油翁。且不識投子。州云如何是投子。同提起油瓶云。油油。州又問死中得活時如何。同云。不許衣行。投明須到。州曰。我早侯白。汝更侯黑。自
【現代漢語翻譯】 現代漢語譯本：
他離開了那裡，並且說：『此生如果不學佛法，就做一個長期供養飯食給僧人的施主，或許可以免於勞役。』他到達南陽，瞻仰了國師忠公（指慧忠國師）的遺蹟，便在那裡休息。一天，他在茅草屋旁清除草木時，偶然扔了一塊瓦礫，擊打竹子發出聲響，頓時徹底醒悟。於是立刻回家沐浴焚香，遙向山云（指和尚）禮拜，感念和尚的慈悲，恩情勝過父母。心想：『當時如果和尚為我說明，哪裡會有今日之事呢？』於是作偈說道：『一擊忘卻了所知，更不需要任何修行。舉手投足都展現著古老的道路，不落入寂靜的玄機。處處都沒有軌跡可尋，音聲和形色之外自有威儀。各地的得道者，都說這是上上根機。』 上堂說法時說：『道由自己領悟，不在於言語的解說。更何況密密堂堂，從來沒有間隔。不用費心用意，暫且借用威光。日常運用都是全部的功用，迷途自然背離。』 前來參訪請教的人，像水向下流一樣，匯聚成眾多的團體。最終謚號為『襲燈』，塔號為『延福』。 梁大同年間 舒州懷寧人劉氏之子，從小跟隨洛陽保唐滿禪師出家。開始學習安般（指安般守意，一種禪修方法），功業將要完成時，心想：『華嚴的性海，怎麼能侷限於此呢？』於是揹著錫杖前往翠微法會，與伏牛元通一起請教，明白了祖師的真意。回到家鄉，在茅草搭建的投子山居住，用來接引學徒。一天，趙州諗和尚（指趙州從諗禪師）化緣來到桐城縣，投子同也出山，在路上相遇，彼此不認識。趙州加以偵察，知道是投子同，於是問道：『莫非是投子山的主人嗎？』投子同說：『給我一點茶鹽錢吧。』趙州先進入山中，坐在庵里。投子同後來提著一瓶油來到。趙州說：『久聞投子之名，到來只見一個賣油翁。』投子同說：『你只看見賣油翁，卻不認識投子。』趙州說：『如何是投子？』投子同提起油瓶說：『油油。』趙州又問：『死中得活時如何？』投子同說：『不許穿衣行走，天亮之前必須到達。』趙州說：『我早就等候天亮，你更要等候天黑。』自此以後……
【English Translation】 English version:
He left, saying, 'If I don't study the Buddha-dharma in this life, I will become a long-term almsgiver, providing meals to monks, perhaps avoiding labor.' He arrived in Nanyang and admired the relics of National Teacher Zhong Gong (referring to National Teacher Huizhong), and rested there. One day, while clearing grass and trees near his thatched hut, he accidentally threw a tile, which struck bamboo and made a sound. He suddenly had a complete awakening. Immediately, he returned home, bathed, burned incense, and bowed remotely to the mountain clouds (referring to the monk), grateful for the monk's compassion, which surpassed that of his parents. He thought, 'If the monk had explained it to me then, how would there be today's events?' So he composed a verse, saying: 'One strike forgets what was known, no further cultivation is needed. Every movement reveals the ancient path, not falling into silent mechanisms. Everywhere there are no traces to be found, beyond sound and form is majestic demeanor. All enlightened ones everywhere say this is the highest capacity.' When giving a Dharma talk, he said: 'The Way is realized by oneself, not in the explanation of words. Moreover, it is closely and completely present, never separated. No need to exert the mind, temporarily borrow the majestic light. Daily use is the complete function, straying from the path naturally turns away.' Those who came to inquire and seek guidance gathered like water flowing downhill, forming numerous communities. His posthumous title was 'Xideng' (Inheriting the Lamp), and his pagoda was named 'Yanfu' (Prolonging Blessings). During the Datong era of the Liang Dynasty, A son of the Liu family from Huaining in Shuzhou, he became a monk at a young age, following Chan Master Baotang Man in Luoyang. He began to study Anban (Ānāpānasmṛti, a meditation method), and as his practice was nearing completion, he thought, 'How can the nature-sea of the Avatamsaka Sutra be confined to this?' So he carried his staff to the Cuiwei Dharma assembly and, together with Funiu Yuantong, sought instruction, understanding the true meaning of the Patriarchs. Returning to his hometown, he resided in a thatched hut on Touzi Mountain to receive students. One day, Chan Master Zhaozhou Congshen (referring to Chan Master Zhaozhou Congshen) came to Tongcheng County to beg for alms. Touzi Tong also went down the mountain and met him on the road, but they did not recognize each other. Zhaozhou investigated and learned that it was Touzi Tong, so he asked, 'Are you the master of Touzi Mountain?' Touzi Tong said, 'Give me some tea and salt money.' Zhaozhou first entered the mountain and sat in the hermitage. Touzi Tong later arrived with a bottle of oil. Zhaozhou said, 'I have long heard of Touzi, but all I see is an oil vendor.' Touzi Tong said, 'You only see the oil vendor, but you don't recognize Touzi.' Zhaozhou said, 'What is Touzi?' Touzi Tong raised the oil bottle and said, 'Oil, oil.' Zhaozhou then asked, 'What is it like to gain life from death?' Touzi Tong said, 'No walking with clothes allowed, you must arrive before dawn.' Zhaozhou said, 'I have been waiting for dawn, you must wait for darkness.' From then on...
是同譽播海寓。而諮詢之侶。輻輳焉。中和中。巢寇擾攘天下。有渠魁。持刃問同曰。住此何為。同色不變。對以佛法。皆懲戒意。渠魁遽膜拜。脫身所著衣服施之。感泣而去。梁乾化四年。甲戌四月六日趺坐而亡。壽九十六。臘四十六。凡居此山三十餘載云。
梁本寂
姓黃氏。泉之蒲田人。年十九。即出家于福州之云名山。年二十二。而受具。舉措老成。識者知其為法器。成通初。禪學方盛。會悟本價禪師。住洞山。寂往來請益。洞山問云。阇梨名什麼。寂云本寂。洞云向上更道。寂云不道。洞云爲什麼不道。寂云向上不名本寂。洞深器之。寂辭洞山。山問云什麼處去。寂云不變異處去。洞云不變異豈有去耶。寂云去亦不變異。
后受請。出世撫之曹山。徙荷玉山。二處法席俱盛。
僧問眉與目還相識也無。寂云不相識。僧云爲什麼不相識。寂云只為同在一處。僧云恁么即不分也。寂云眉且不是目。僧云如何是目。寂雲端的。僧云如何是眉。寂云曹山卻疑。僧雲和尚為什麼卻疑。寂云若不疑即端的去也。
問承教有言。大海不宿死屍。如何是海。寂云。包含萬有。曰為什麼不宿死屍。寂云絕氣者不著。曰既是包含萬有。為什麼絕氣者不著。寂云。萬有非其功。絕氣有其德。曰向上
【現代漢語翻譯】 現代漢語譯本：他的美名傳遍了海內外，前來諮詢求教的人絡繹不絕。唐僖宗中和年間，巢寇擾亂天下，有個首領拿著刀問本同禪師說：『你住在這裡幹什麼？』本同禪師面不改色，回答說爲了弘揚佛法。那首領被他的氣度所震懾，立刻跪拜，脫下自己的衣服供養他，感動地離開了。梁乾化四年，甲戌四月六日，本同禪師跏趺坐化，享年九十六歲，僧臘四十六年。他在此山居住了三十多年。
梁代本寂禪師
本寂禪師姓黃，是泉州蒲田人。十九歲時，他在福州云名山出家。二十二歲時，受具足戒。他的舉止老成持重，有見識的人都知道他是可以繼承佛法的人才。唐僖宗成通初年，禪學正興盛。他拜會了悟本價禪師，當時悟本價禪師住在洞山。本寂禪師前去請教，洞山禪師問：『阇梨（梵語：Acarya，意為導師）你叫什麼名字？』本寂禪師回答說：『本寂』。洞山禪師說：『更向上說呢？』本寂禪師說：『不說』。洞山禪師問：『為什麼不說？』本寂禪師說：『向上不叫本寂』。洞山禪師深深器重他。本寂禪師辭別洞山禪師，洞山禪師問：『你要去哪裡？』本寂禪師說：『去不變異的地方』。洞山禪師說：『不變異的地方難道還有去處嗎？』本寂禪師說：『去也是不變異』。
後來，本寂禪師應邀出任曹山住持，之後又遷往荷玉山。兩處的弘法事業都非常興盛。
有僧人問：『眉毛和眼睛還互相認識嗎？』本寂禪師說：『不認識』。僧人問：『為什麼不認識？』本寂禪師說：『只因爲同在一處』。僧人說：『這麼說就是不分彼此了？』本寂禪師說：『眉毛畢竟不是眼睛』。僧人問：『什麼是眼睛？』本寂禪師說：『真真切切的』。僧人問：『什麼是眉毛？』本寂禪師說：『曹山卻要懷疑』。僧人問：『和尚為什麼要懷疑？』本寂禪師說：『如果不懷疑，那就真真切切地過去了』。
有人問：『經教中有話說，大海不容留死屍，什麼是海？』本寂禪師說：『包含萬有』。那人問：『為什麼不容留死屍？』本寂禪師說：『斷絕氣息的人不著于其中』。那人問：『既然是包含萬有，為什麼斷絕氣息的人不著于其中？』本寂禪師說：『萬有不是它的功勞，斷絕氣息卻有它的德行』。那人問：『向上如何？』
【English Translation】 English version: His reputation spread far and wide, and those who came to consult and learn gathered like spokes around a wheel. During the Zhonghe era of Emperor Xizong of Tang, when the rebel Chao disturbed the empire, a chieftain, holding a blade, asked Chan Master Bentong: 'What are you doing living here?' Bentong Chan Master's expression did not change, and he replied that he was propagating the Buddha Dharma. The chieftain was awed by his demeanor, immediately prostrated himself, took off his own clothes to offer to him, and left, deeply moved. On the sixth day of the fourth month of the Jiaxu year of the Qianhua era of Liang, Bentong Chan Master sat in the lotus position and passed away, at the age of ninety-six, with forty-six years as a monk. He had lived on this mountain for more than thirty years.
Chan Master Benji of Liang Dynasty
Chan Master Benji's surname was Huang, and he was from Putian in Quanzhou. At the age of nineteen, he left home to become a monk at Yunming Mountain in Fuzhou. At the age of twenty-two, he received the full precepts. His behavior was mature and steady, and those with insight knew that he was a talent who could inherit the Buddha Dharma. In the early years of the Chengtong era of Emperor Xizong of Tang, Chan Buddhism was flourishing. He met Chan Master Wu Benjia, who was then residing at Dongshan. Chan Master Benji went to seek instruction, and Chan Master Dongshan asked: 'Acarya (Sanskrit: Acarya, meaning teacher), what is your name?' Chan Master Benji replied: 'Benji'. Chan Master Dongshan said: 'What about saying something further?' Chan Master Benji said: 'I won't say'. Chan Master Dongshan asked: 'Why won't you say?' Chan Master Benji said: 'Further up, it is not called Benji'. Chan Master Dongshan deeply valued him. Chan Master Benji bid farewell to Chan Master Dongshan, and Chan Master Dongshan asked: 'Where are you going?' Chan Master Benji said: 'Going to a place that does not change'. Chan Master Dongshan said: 'Does a place that does not change still have a place to go?' Chan Master Benji said: 'Going is also not changing'.
Later, Chan Master Benji was invited to serve as abbot of Caoshan, and later moved to Heyu Mountain. The Dharma activities in both places were very prosperous.
A monk asked: 'Do the eyebrows and eyes still recognize each other?' Chan Master Benji said: 'They do not recognize each other'. The monk asked: 'Why do they not recognize each other?' Chan Master Benji said: 'Only because they are in the same place'. The monk said: 'So they are not separate from each other?' Chan Master Benji said: 'Eyebrows are, after all, not eyes'. The monk asked: 'What are eyes?' Chan Master Benji said: 'Absolutely real'. The monk asked: 'What are eyebrows?' Chan Master Benji said: 'Caoshan doubts'. The monk asked: 'Why does the abbot doubt?' Chan Master Benji said: 'If there is no doubt, then it is absolutely real'.
Someone asked: 'There is a saying in the teachings that the great ocean does not harbor corpses, what is the ocean?' Chan Master Benji said: 'It contains all things'. The person asked: 'Why does it not harbor corpses?' Chan Master Benji said: 'Those who have lost their breath do not attach to it'. The person asked: 'Since it contains all things, why do those who have lost their breath not attach to it?' Chan Master Benji said: 'The myriad things are not its merit, but the cessation of breath has its virtue'. The person asked: 'What about further up?'
還有事也無。寂云。道有道無即得。爭柰龍王按劍何。訓應之暇。又出君臣五位之說。以詮其妙。復著對寒山子詩。行世。文辭雅麗可觀。尋示疾終。壽六十二。臘三十七。弟子樹塔以窆。南嶽玄泰追撰塔銘。
梁存壽
石霜弟子也。住蒲坂。方冀王友謙作鎮此邦尤禮下之。數迎入府論道。每為之前席。供施便蕃。且請為菩薩戒師。所居棲巖山。玄侶駢擁。誠無愧於枯木眾也。卒年九十三。停龕一月。髭發再生。因復剃除然後入塔。
梁師彥
閩越許氏子。既受巖頭奯禪師心印。初若杜默。后為所知。勉之利物。乃允眾請。居臺之瑞巖院。其治人治己。嚴整有法度。故江表之言叢席者推焉。且機辨峻捷。鏡清道怤。嘗致問輒挫。
一日有三梵僧至。彥問曰。何時離天竺。曰朝時。曰得無勞乎。曰為法忘勞。彥召維那。俾入堂。上座安置。明日求之。不復見。
吳越錢氏屢聘。僅一至。即苦辭去。或謂有自滿倉蓋不待耕穫。而眾常給也。忽遇一村媼。語之曰。汝疾歸。救取千百物命。媼即到家。其兒婦。方挈竹器。拾田螺。媼遽放之水云。
又檀越數家。同日請齋。而彥一時應赴。則其分化可知。及卒。方阇維。巨蛇緣木杪。投身火聚與俱化。噫異矣。薪盡舍利飛。散草木
【現代漢語翻譯】 現代漢語譯本 還有其他事情嗎？寂云（人名）說，『說道有或無，立即就能領悟。』但龍王（護法神）按劍質問又該如何應對呢？』在訓導之餘，他又闡述君臣五位之說，來詮釋其中的奧妙。還寫了《對寒山子詩》，流傳於世。文辭雅緻華麗，值得一看。不久示疾而終，享年六十二歲，僧臘三十七年。弟子們建塔安葬。南嶽玄泰（人名）追撰塔銘。
梁存壽（人名） 是石霜（地名）的弟子。住在蒲坂（地名）。當時方冀王友謙（人名）鎮守此地，對他非常禮遇，多次迎入府中論道，每次都為他安排首席，供養豐厚。還請他做菩薩戒師。他所居住的棲巖山（地名），有很多僧人聚集，確實無愧於『枯木眾』的稱號。去世時九十三歲。停龕一個月，鬍鬚頭髮又重新長出來，於是再次剃除然後入塔。
梁師彥（人名） 是閩越（地名）許氏（姓氏）的後代。已經得到巖頭奯（人名）禪師的心印。起初好像很遲鈍，後來被巖頭奯禪師所瞭解，勉勵他利益眾生，於是答應大眾的請求，住在臺州（地名）的瑞巖院（寺廟名）。他管理他人和管理自己，都非常嚴格有法度，所以江浙一帶談論禪宗叢林的人都推崇他。而且機鋒敏捷，鏡清道怤（人名）曾經向他提問，總是被駁倒。
有一天，有三個梵僧來到，梁師彥（人名）問：『你們什麼時候離開天竺（古印度）的？』答：『早上。』問：『難道不覺得勞累嗎？』答：『爲了佛法，忘記勞累。』梁師彥（人名）叫維那（寺院職務），讓他們進入禪堂，安排上座。第二天尋找他們，再也看不見了。
吳越（地名）錢氏（姓氏）多次聘請他，他只去了一次，就堅決推辭離去。有人說他好像擁有一個裝滿糧食的倉庫，不用耕種就能獲得，而且大眾經常供養他。忽然遇到一個村婦，告訴他說：『你趕快回去，救取千百條生命。』梁師彥（人名）立即回到家，他的兒媳婦，正拿著竹器，拾田螺。梁師彥（人名）立刻把田螺放回水中。
又有幾家施主，同一天請他齋飯，而梁師彥（人名）一時應邀赴約，那麼他分身化現的能力可以想見。等到去世火化時，一條大蛇沿著樹梢，投身火堆與他一同化為灰燼。唉，真是奇異啊！柴火燒盡，舍利飛散在草木之間。
【English Translation】 English version Is there anything else? Jiyun (name) said, 'To speak of existence or non-existence, one can immediately understand.' But how should one respond to the Dragon King (Dharma protector) questioning with his sword drawn?' In addition to his teachings, he also expounded on the Five Ranks of Sovereign and Minister to explain its mysteries. He also wrote 'Verses in Response to Hanshanzi,' which circulated in the world. The writing is elegant and beautiful, worth reading. Soon after, he fell ill and passed away at the age of sixty-two, with thirty-seven years as a monk. His disciples built a pagoda for his burial. Nan Yue Xuantai (name) posthumously wrote the pagoda inscription.
Liang Cunshou (name) He was a disciple of Shishuang (place name). He lived in Puban (place name). At that time, Fang Jiwang Youqian (name) was stationed in this area and treated him with great courtesy, inviting him to the mansion to discuss the Dharma many times, always arranging the chief seat for him and providing generous offerings. He was also invited to be a Bodhisattva Precept Master. The Qiyan Mountain (place name) where he lived was crowded with monks, truly worthy of the title 'Dry Wood Assembly.' He passed away at the age of ninety-three. After keeping the coffin for a month, his beard and hair grew back, so they were shaved again before entering the pagoda.
Liang Shiyan (name) He was a descendant of the Xu family (surname) from Minyue (place name). Having received the mind-seal of Zen Master Yantou Quanhuo (name), he initially seemed dull, but was later understood by Zen Master Yantou Quanhuo (name), who encouraged him to benefit sentient beings. Thus, he agreed to the request of the masses and lived in Ruiyan Monastery (temple name) in Taizhou (place name). His management of others and himself was very strict and methodical, so those in the Jiangzhe area who discussed Zen monasteries admired him. Moreover, his wit was sharp and quick. Jingqing Daofu (name) once asked him questions and was always refuted.
One day, three Brahmin monks arrived. Liang Shiyan (name) asked, 'When did you leave Tianzhu (ancient India)?' They replied, 'This morning.' He asked, 'Don't you feel tired?' They replied, 'For the sake of the Dharma, we forget fatigue.' Liang Shiyan (name) called the director (temple position) to let them enter the meditation hall and arrange the upper seat. The next day, they were searched for, but could not be found again.
The Qian family (surname) of Wuyue (place name) repeatedly invited him, but he only went once and firmly declined to stay. Some said that he seemed to have a warehouse full of grain, able to obtain it without cultivation, and the masses often provided for him. Suddenly, he met a village woman who told him, 'Hurry back and save hundreds and thousands of lives.' Liang Shiyan (name) immediately returned home, and his daughter-in-law was holding a bamboo utensil, picking field snails. Liang Shiyan (name) immediately released the snails back into the water.
Also, several patrons invited him for vegetarian meals on the same day, and Liang Shiyan (name) accepted the invitations at the same time, so his ability to manifest multiple bodies can be imagined. When he passed away and was cremated, a large snake climbed along the treetop and threw itself into the fire, turning to ashes with him. Alas, how strange! The firewood burned out, and the relics scattered among the grass and trees.
上。精瑩絕世。
梁居遁
姓郭氏。臨川南城人。年十四。出家于廬陵滿田寺。旋詣嵩山受具。因入翠微禪會不契。德山又不契。遂止於洞山。一日問。如何是祖師西來意。洞曰待洞水逆流。即向汝道。從此始寤。碌碌眾底。八年。楚王馬氏承其譽。而敬慕之。請居龍牙山妙濟院。負錫而至者。常半千。示眾云。夫參學人。須透過佛祖始得。所以古德道。佛教祖教。是生冤家。方有共語分。若透佛祖不過。即被佛祖謾去也。時有僧問。佛祖還有謾人心也無。遁云汝道江湖還有礙人之心么。僧無語。遁云江湖。雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。佛祖雖無謾人之心。為時人透不得。佛祖成謾人去。不得道佛祖不謾人。若透得佛祖過。此人卻過於佛祖。始是體得佛祖意。方與向上古人不別。如未透得學佛學祖。萬劫無有得。時僧因問。如何得不被佛祖謾去。遁云即須自悟去。
遁在翠微時。問如何是祖師意。微云與我將禪板來。遁遂過禪板。微接得便打。遁云打即任打。要且無祖師意。又問臨濟。濟云與我將蒲團來。遁遂過蒲團。濟接得便打。遁云打即任打。要且無祖師意。
貞明初奏賜紫伽梨。號證空龍德三年。癸未九月十三日。終於所居院。
唐休靜
【現代漢語翻譯】 現代漢語譯本 上。精瑩絕世。
梁居遁（Liang Judun）：
姓郭，是臨川南城人。十四歲時，在廬陵滿田寺出家。之後前往嵩山受具足戒。因為在翠微禪會和德山禪會都不契合，於是停留在洞山。有一天，他問道：『如何是祖師西來意？』洞山回答說：『等待洞水逆流，我就告訴你。』從此他開始覺悟。碌碌無為地過了八年。楚王馬氏仰慕他的名聲，請他居住在龍牙山妙濟院。揹著錫杖前來的人，常常有五百之多。他向大眾開示說：『參學的人，必須透過佛祖才能有所得。所以古德說，佛教和祖教，是天生的冤家，才能有共同語言。如果透不過佛祖，就會被佛祖欺騙。』當時有僧人問：『佛祖還有欺騙人的心嗎？』居遁說：『你說江湖還有阻礙人的心嗎？』僧人無語。居遁說：『江湖雖然沒有阻礙人的心，但因為世人過不去，江湖就成了阻礙人的存在。不能說江湖不阻礙人。佛祖雖然沒有欺騙人的心，但因為世人透不過，佛祖就成了欺騙人的存在。不能說佛祖不欺騙人。如果能透得過佛祖，這個人就超越了佛祖，才是體會了佛祖的真意。這樣才和過去的古人沒有區別。如果不能透得過，學佛學祖，萬劫也沒有成就。』當時有僧人問：『如何才能不被佛祖欺騙？』居遁說：『那就必須自己去領悟。』
居遁在翠微時，問『如何是祖師意？』翠微說『把我的禪板拿來。』居遁於是遞過禪板，翠微接過就打。居遁說『打就任你打，但這裡沒有祖師意。』他又問臨濟，臨濟說『把我的蒲團拿來。』居遁於是遞過蒲團，臨濟接過就打。居遁說『打就任你打，但這裡沒有祖師意。』
貞明初年，朝廷奏請賜予他紫袈裟，號為證空。龍德三年癸未九月十三日，在所居住的寺院圓寂。
唐休靜（Tang Xiujing）
【English Translation】 English version Above. Exquisite and peerless.
Liang Judun:
His surname was Guo, and he was a native of Nancheng, Linchuan. At the age of fourteen, he became a monk at Mantian Temple in Luling. Later, he went to Mount Song to receive the full precepts. Because he did not find accord at the Cuiwei Chan assembly or at Deshan's, he stayed at Dongshan. One day, he asked, 'What is the meaning of the Patriarch's coming from the West?' Dongshan said, 'When the Dong River flows backward, I will tell you.' From this, he began to awaken. He spent eight years idly. King Ma of Chu admired his reputation and invited him to reside at Miaoji Monastery on Mount Longya. Those who came bearing their staffs often numbered half a thousand. He instructed the assembly, saying, 'Those who study must penetrate through the Buddhas and Patriarchs to attain something. Therefore, the ancient worthies said that the Buddha-teaching and the Patriarch-teaching are born enemies, only then can they have a common language. If you do not penetrate through the Buddhas and Patriarchs, you will be deceived by them.' At that time, a monk asked, 'Does the Buddhas and Patriarchs still have the mind to deceive people?' Judun said, 'Do you say that rivers and lakes still have the mind to obstruct people?' The monk was speechless. Judun said, 'Although rivers and lakes do not have the mind to obstruct people, because people cannot pass through them, rivers and lakes become an obstruction. You cannot say that rivers and lakes do not obstruct people. Although the Buddhas and Patriarchs do not have the mind to deceive people, because people cannot penetrate through them, the Buddhas and Patriarchs become a deception. You cannot say that the Buddhas and Patriarchs do not deceive people. If one can penetrate through the Buddhas and Patriarchs, this person surpasses the Buddhas and Patriarchs, and only then does one truly understand the meaning of the Buddhas and Patriarchs. Only then is one no different from the ancient worthies. If one cannot penetrate through them and studies the Buddha and studies the Patriarchs, one will not attain anything in myriad kalpas.' At that time, a monk asked, 'How can one avoid being deceived by the Buddhas and Patriarchs?' Judun said, 'Then you must awaken yourself.'
When Judun was at Cuiwei, he asked, 'What is the meaning of the Patriarch?' Cuiwei said, 'Bring me my meditation board.' Judun then handed over the meditation board, and Cuiwei took it and struck him. Judun said, 'Strike as you will, but there is no Patriarch's meaning here.' He also asked Linji, who said, 'Bring me my cattail mat.' Judun then handed over the cattail mat, and Linji took it and struck him. Judun said, 'Strike as you will, but there is no Patriarch's meaning here.'
In the early years of Zhenming, the court requested that he be granted a purple kasaya, and he was given the title Zhengkong. On the thirteenth day of the ninth month of the year Guiwei in the third year of Longde, he passed away at the monastery where he resided.
Tang Xiujing
不知何許人。參洞山。得記別靜於樂普作維那時。白椎普請云。上間搬柴。下間鋤地。於是第一座問云。聖僧聻。靜云當堂不正坐。誰赴兩頭機。
靜問洞山云。未見理路者。爭免得情識去。洞云。汝還見理路也無。靜云見無理路。洞云。什麼處得情識來。靜云正是學人問處。洞云汝須向萬里無寸草處立始得。靜云無寸草處。還許立也無。洞云直須恁么去。靜后遊河朔于平陽示寂。茶毗獲舍利。建四塔以葬。一晉州二房州。三終南山逍遙園。四終南山華嚴寺。謚寶智塔號無為。
唐惟勁
福州長溪人。操行精苦。奉養尤儉素。人以頭陀稱之。登雪峰即領指。無底滯。乾化中。住岳之慈報寺。一日詣三生藏。見燈鏡光影涉入。嘆曰。先達聖人具不思議智慧方便。而使華嚴法界。主伴互融之指。昭示目前。又豈區區世間小巧。所能為哉。後有于道觀中。設此器者。勁作頌五章非之。續寶林傳南嶽高僧傳。皆勁筆。開平中楚王馬氏奏賜紫衣。號寶聞大師云。
唐棲隱
字巨徴。姓徐氏佩觿之歲。辭父母入道。具戒已。還勤于習律。后得心要于歸宗。然風雅之情。出於天性。廣明中。避巢寇于廬山。花朝月夕。未嘗不見之吟詠。其嘉聯妙句。往往膾灸湖海齒頰。與貫休處默修睦游。若沈
【現代漢語翻譯】 現代漢語譯本： 不知他是哪裡人。（有人）參訪洞山（Dòngshān，禪宗祖師）。（洞山）預先告知他，（讓他）在樂普（Lèpǔ，地名）做維那（wéinà，寺院中的職務）時保持安靜。樂普（Lèpǔ）舉行普請（pǔqǐng，寺院集體勞作）時，（維那）敲椎（zhuī，木槌）宣佈說：『上面搬柴，下面鋤地。』這時，第一座（dìyīzuò，寺院中職位較高者）問道：『聖僧（shèngsēng，對僧人的尊稱）在哪裡？』（維那）靜（Jìng，人名）回答說：『當堂不正坐，誰赴兩頭機？』
靜（Jìng）問洞山（Dòngshān）說：『沒有見到真理的人，怎麼能免除情感和認識的干擾？』洞山（Dòngshān）說：『你見到真理了嗎？』靜（Jìng）說：『我沒有見到真理。』洞山（Dòngshān）說：『那麼情感和認識從哪裡來呢？』靜（Jìng）說：『這正是我要問的地方。』洞山（Dòngshān）說：『你必須站在萬里無寸草的地方才能站得住。』靜（Jìng）說：『在沒有寸草的地方，允許站立嗎？』洞山（Dòngshān）說：『就應該那樣做。』之後，靜（Jìng）遊歷河朔（Héshuò，地區名），在平陽（Píngyáng，地名）示寂（shìjì，僧人去世）。荼毗（chápí，火葬）后獲得舍利（shèlì，佛教聖物），建造了四座塔來安葬。（分別在）晉州（Jìnzhōu，地名），房州（Fángzhōu，地名），終南山（Zhōngnánshān，山名）逍遙園（Xiāoyáo Yuán，地名），終南山（Zhōngnánshān）華嚴寺（Huáyán Sì，寺廟名）。謚號（shìhào，死後追加的稱號）為寶智塔（Bǎozhì Tǎ），稱號為無為（Wúwéi）。
唐朝的惟勁（Wéi Jìng）： 是福州（Fúzhōu，地名）長溪（Chángxī，地名）人。操守行為精嚴刻苦，供養方面尤其節儉樸素。人們用頭陀（tóutuó，苦行僧）來稱呼他。登上雪峰（Xuěfēng，山名）后，立刻領悟了禪宗的宗旨，沒有絲毫滯礙。乾化（Qiánhuà，年號）年間，住在岳州（Yuèzhōu，地名）的慈報寺（Cíbào Sì，寺廟名）。一天，到三生藏（Sānshēng Zàng，藏經之處）時，看到燈光鏡影相互涉入，感嘆道：『先賢聖人具備不可思議的智慧方便，從而使華嚴法界（Huáyán Fǎjiè，佛教用語，指華嚴經所描述的宇宙），主伴互融（zhǔbàn hùróng，佛教用語，指主要和次要相互融合）的宗旨，昭示在眼前。又怎麼是區區世間的小技巧所能做到的呢？』後來有人在道觀中設定這種器物，惟勁（Wéi Jìng）作了五首頌歌來否定它。《續寶林傳》（Xù Bǎolín Zhuàn）和《南嶽高僧傳》（Nányuè Gāosēng Zhuàn）都是惟勁（Wéi Jìng）所著。開平（Kāipíng，年號）年間，楚王馬氏（Chǔwáng Mǎshì，人名）上奏朝廷，賜予他紫衣（zǐyī，僧人的高級服裝），稱號為寶聞大師（Bǎowén Dàshī）。
唐朝的棲隱（Qīyǐn）： 字巨徴（Jùzhēng），姓徐（Xú）。在佩觿（pèixī，指青少年時期）的年紀，辭別父母出家入道。受具足戒（jùzújiè，佛教戒律）后，仍然勤奮地學習戒律。後來在歸宗（Guīzōng，地名）領悟了禪宗的心要。然而風雅的情致，出於他的天性。廣明（Guǎngmíng，年號）年間，爲了躲避黃巢（Huángcháo，人名）的寇亂而隱居在廬山（Lúshān，山名）。花朝月夕（huāzhāoyuèxī，指美好的時光），未嘗沒有吟詠。他那些美好的對聯和精妙的句子，常常被人們津津樂道。與貫休（Guànxiū，人名）和處默（Chǔmò，人名）交好，情誼深厚，如同沈
【English Translation】 English version: It is not known where he was from. He visited Dongshan (Dòngshān, a Chan Buddhist master). Dongshan (Dòngshān) foretold that he should maintain silence when serving as a Vina (wéinà, a monastic office) at Lepu (Lèpǔ, a place name). When Lepu (Lèpǔ) held a general labor service (pǔqǐng, communal work in a monastery), the Vina struck the gavel (zhuī, a wooden mallet) and announced: 'Those above carry firewood, those below till the land.' At this time, the First Seat (dìyīzuò, a high-ranking position in the monastery) asked: 'Where is the Holy Monk (shèngsēng, an honorific for monks)?' Jing (Jìng, a personal name), the Vina, replied: 'Sitting improperly in the hall, who attends to both ends of the mechanism?'
Jing (Jìng) asked Dongshan (Dòngshān): 'How can one who has not seen the principle avoid being swayed by emotions and perceptions?' Dongshan (Dòngshān) said: 'Have you seen the principle?' Jing (Jìng) said: 'I have not seen the principle.' Dongshan (Dòngshān) said: 'Then where do emotions and perceptions come from?' Jing (Jìng) said: 'This is precisely what I am asking.' Dongshan (Dòngshān) said: 'You must stand where there is not an inch of grass for ten thousand miles to gain a foothold.' Jing (Jìng) said: 'Is it permissible to stand where there is not an inch of grass?' Dongshan (Dòngshān) said: 'You must go just like that.' Later, Jing (Jìng) traveled to Hebei (Héshuò, a region) and passed away (shìjì, a euphemism for a monk's death) in Pingyang (Píngyáng, a place name). After cremation (chápí, cremation), relics (shèlì, Buddhist sacred objects) were obtained, and four pagodas were built to bury them: one in Jinzhou (Jìnzhōu, a place name), one in Fangzhou (Fángzhōu, a place name), one in Xiaoyao Garden (Xiāoyáo Yuán, a place name) on Zhongnan Mountain (Zhōngnánshān, a mountain name), and one in Huayan Temple (Huáyán Sì, a temple name) on Zhongnan Mountain (Zhōngnánshān). He was posthumously named Baozhi Pagoda (Bǎozhì Tǎ) and given the title Wuwei (Wúwéi).
Wei Jing (Wéi Jìng) of the Tang Dynasty: Was a native of Changxi (Chángxī, a place name) in Fuzhou (Fúzhōu, a place name). His conduct was strict and austere, and his offerings were especially frugal and simple. People called him a 'dhuta' (tóutuó, an ascetic monk). Upon ascending Xuefeng (Xuěfēng, a mountain name), he immediately grasped the essence of Chan Buddhism without any hindrance. During the Qianhua (Qiánhuà, an era name) period, he resided at Cibao Temple (Cíbào Sì, a temple name) in Yuezhou (Yuèzhōu, a place name). One day, when he visited the Three Lives Repository (Sānshēng Zàng, a place for storing scriptures), he saw the light and shadows of lamps and mirrors intermingling, and he exclaimed: 'The wise sages of the past possessed inconceivable wisdom and skillful means, thus enabling the principle of mutual fusion (zhǔbàn hùróng, a Buddhist term referring to the interpenetration of principal and subordinate elements) in the Huayan Dharma Realm (Huáyán Fǎjiè, a Buddhist term referring to the universe described in the Avatamsaka Sutra) to be clearly revealed before our eyes. How could this be achieved by the petty skills of the mundane world?' Later, when someone set up such a device in a Taoist temple, Wei Jing (Wéi Jìng) composed five hymns to criticize it. The 'Supplement to the Biographies from Baolin' (Xù Bǎolín Zhuàn) and the 'Biographies of Eminent Monks of Nanyue' (Nányuè Gāosēng Zhuàn) were both written by Wei Jing (Wéi Jìng). During the Kaiping (Kāipíng, an era name) period, King Ma (Chǔwáng Mǎshì, a personal name) of Chu memorialized the court, and he was granted a purple robe (zǐyī, a high-ranking monastic garment) and the title 'Great Master Baowen' (Bǎowén Dàshī).
Qi Yin (Qīyǐn) of the Tang Dynasty: His courtesy name was Juzheng (Jùzhēng), and his surname was Xu (Xú). At the age of wearing a 'peixi' (pèixī, referring to adolescence), he bid farewell to his parents and entered the monastic life. After receiving the full precepts (jùzújiè, Buddhist precepts), he continued to diligently study the Vinaya (Buddhist monastic rules). Later, he grasped the essential teachings of Chan Buddhism at Guizong (Guīzōng, a place name). However, his refined and elegant sentiments were innate. During the Guangming (Guǎngmíng, an era name) period, he retreated to Mount Lu (Lúshān, a mountain name) to avoid the rebellion of Huang Chao (Huángcháo, a personal name). He never failed to compose poems during the beautiful times of 'flower mornings and moonlit evenings' (huāzhāoyuèxī, referring to pleasant times). His beautiful couplets and exquisite verses were often praised and enjoyed by people. He was on good terms with Guanxiu (Guànxiū, a personal name) and Chumo (Chǔmò, a personal name), and their friendship was as deep as that of Shen
顏曹松張凝陳昌符。又其次也。及寇平。放曠荊楚。每陟祝融。為留戀不能去。光化三年。南抵番禺。受知放太尉徐彥若。同光二年。邂逅鉅鹿魏仲甫于洪井。遂締文字交。天成中卒。詩之精粹者。計百餘首。號桂峰集而丐序于仲甫。弟子應之寔記綱焉。
唐慧棱
杭州海鹽孫氏子。初娩胞純紫色。兒肩腋間。若服伽梨狀。逮成童。益俊朗。遂出家于蘇之通玄寺。才登戒品。即事南詢。至雪峰問云。從上諸聖。傳授一路。請師指示。峰默然。棱禮拜而退。峰笑頷之。
一日峰謂棱曰。我尋常向諸人道。南山有一條鱉鼻蛇。汝等出入好看。汝作么生會。棱曰今日堂中大有人。喪身失命。
棱入方丈參。峰云。是什麼。棱云今日。天晴好普請。叩激之機。無所疑滯。因述頌曰。萬象之中獨露身。為人自旨乃方親。昔時謾向途中覓。今日看來火里冰。天祐三年。受泉州刺史王延彬。以昭慶院。詣師居之。群納云委。后又居長樂府之長慶院。出世二十餘年。眾常不減一千五百。蓋其資效能容忍。而慎許可。故受其益者無算云。長興三年壬辰五月十七日卒。壽七十九。臘六十。
唐桂琛
生常山之李氏。童時即篤志離俗。親戚鄉黨皆莫之從。年且弱冠。乃獲為郡之萬壽寺無相大師弟子。既
【現代漢語翻譯】 現代漢語譯本：顏曹松、張凝、陳昌符，這些都是次一等的詩人。等到寇亂平定后，他便放曠于荊楚一帶，每次登上祝融峰，都流連忘返。光化三年，南下到達番禺，受到放太尉徐彥若的賞識。同光二年，在洪井與鉅鹿的魏仲甫相遇，於是結下了文字之交。天成年間去世。他詩歌的精華部分，總計有一百多首，題為《桂峰集》，並請魏仲甫作序。弟子應之寔記錄了他的生平。
唐代慧棱禪師
是杭州海鹽孫氏的兒子。出生時，包裹他的胞衣是純紫色的。他的肩膀和腋下，好像穿著袈裟的樣子。等到長大成人，更加俊朗。於是到蘇州的通玄寺出家。剛受完戒，就向南方參學。到達雪峰義存禪師處，問道：『從上代諸位聖人，傳授的道路，請老師指示。』雪峰禪師沉默不語。慧棱禪師禮拜後退下。雪峰禪師笑著點頭。
有一天，雪峰禪師對慧棱禪師說：『我平時總是對大家說，南山有一條鱉鼻蛇，你們出入要好好看清楚。你作何理解？』慧棱禪師說：『今天堂中很多人，喪身失命。』
慧棱禪師進入方丈室參拜。雪峰禪師問：『是什麼？』慧棱禪師說：『今天，天氣晴朗，適合普請（指集體勞動）。』叩擊激發之機，沒有絲毫疑慮和停滯。於是作頌說：『萬象之中獨露身，為人自旨乃方親。昔時謾向途中覓，今日看來火里冰。』天祐三年，受到泉州刺史王延彬的邀請，以昭慶院來迎請禪師居住。眾人如雲般聚集而來。後來又居住在長樂府的長慶院。出世說法二十多年，僧眾常常不少於一千五百人。大概是因為他資質能夠容忍，而且謹慎許可，所以受到他益處的人無數。長興三年壬辰五月十七日去世，享年七十九歲，僧臘六十年。
唐代桂琛禪師
出生于常山的李氏家庭。從小就立志出家，親戚鄉黨都不同意。將近二十歲時，才得以成為郡里萬壽寺無相大師的弟子。既然...
【English Translation】 English version: Yan Caosong, Zhang Ning, Chen Changfu, these are all second-rate poets. After the寇 rebellion was quelled, he lived freely in the Jingchu area, and every time he climbed Mount Zhurong, he lingered and couldn't bear to leave. In the third year of Guanghua, he went south to Panyu and was appreciated by Xu Yanru, the Grand Commandant. In the second year of Tongguang, he met Wei Zhongfu of Julu in Hongjing, and they formed a literary friendship. He died during the Tiancheng period. The essence of his poems, totaling more than a hundred, was titled 'Collection of Guifeng', and he asked Wei Zhongfu to write a preface. His disciple Ying Zhizhi recorded his life.
Tang Dynasty: Chan Master Huileng
He was the son of the Sun family of Haiyan, Hangzhou. At birth, the placenta that wrapped him was pure purple. His shoulders and armpits looked like he was wearing a kasaya. When he grew up, he became even more handsome. So he went to Tongxuan Temple in Suzhou to become a monk. As soon as he received the precepts, he went south to study. When he arrived at Xuefeng Yicun's place, he asked: 'The path of transmission from all the past sages, please instruct me, teacher.' Xuefeng remained silent. Huileng bowed and retreated. Xuefeng smiled and nodded.
One day, Xuefeng said to Huileng: 'I always say to everyone, there is a soft-shelled turtle-nosed snake in Nanshan, you must be careful when you go in and out. How do you understand this?' Huileng said: 'Today, many people in the hall will lose their lives.'
Huileng entered the abbot's room to pay respects. Xuefeng asked: 'What is it?' Huileng said: 'Today, the weather is clear and suitable for general labor (referring to collective labor).' The opportunity to knock and stimulate is without any doubt or stagnation. So he composed a verse saying: 'The body is uniquely revealed among all phenomena, being intimate with oneself is the way to be close. In the past, I searched in vain along the way, but today I see ice in the fire.' In the third year of Tianyou, he was invited by Wang Yanbin, the prefect of Quanzhou, to reside in Zhaqing Temple. People gathered like clouds. Later, he lived in Changqing Temple in Changle Prefecture. For more than twenty years of preaching, the number of monks often did not fall below one thousand five hundred. Probably because his aptitude was tolerant and he was cautious in giving permission, countless people benefited from him. He passed away on the seventeenth day of the fifth month of the third year of Changxing, at the age of seventy-nine, with sixty years of monastic life.
Tang Dynasty: Chan Master Gui Chen
Born into the Li family of Changshan. From a young age, he was determined to leave the secular world, but his relatives and villagers all disagreed. When he was nearly twenty years old, he was able to become a disciple of Master Wuxiang of Wanshou Temple in the prefecture. Since...
登戒品。方學毗尼。嘆曰。此豈足以臻觀脫哉。於是南謁云居雪峰。抵玄沙。沙問云。三界惟心。汝作么生會。琛指椅子云。和尚喚這個作什麼。沙曰椅子。琛云。和尚不會。沙曰。我喚作竹木。汝喚作什麼。琛云桂琛亦喚作竹木。沙云盡大地覓一個會佛法底人不可得。自是玄沙每誘迪學者。出諸三昧。皆命琛為助發。於是漳牧王公。建地藏精舍。而請駐錫焉。久之徙居羅漢院。上堂。宗門玄妙為當只恁么。更別有奇特。若別有奇特。汝且舉看。若無。不可只將三個字。便當卻也。三個字謂宗教乘而已。爾若道著宗乘。便是宗乘。若道著教乘。便是教乘。禪德佛法元來。由爾口裡安立名字。爾向這裡。說圓說頓。說實說常。禪德爾把什麼作圓作頓。作實作常。傍家行腳。理須甄別莫相理沒。珍重。問如何是羅漢家風。答不向爾道。問因甚麼不向學人道。答是我家風。問如何是沙門正命食。答吃得么。曰欲吃此食。作何方便。答塞卻汝口。問如何是十方眼。答時上眉毛。天成三年。戊子秋示疾數日安坐而終。壽六十二。臘四十。茶毗于城西院之東岡。建塔葬舍利于院之西。則清泰二年十二月望日也。琛無恙時。鼓山神晏尤見重於王氏。以他事脅令舍玄沙嗣雪峰。琛終不變。
唐如敏
閩人也。始得心法于安
【現代漢語翻譯】 現代漢語譯本 登戒品。方學毗尼（佛教戒律）。感嘆道：『這難道足以達到觀照解脫的境界嗎？』於是前往南方拜訪云居山和雪峰寺，抵達玄沙宗。玄沙問：『三界唯心，你是如何理解的？』琛指向椅子說：『和尚稱呼這個為什麼？』玄沙說：『椅子。』琛說：『和尚您不理解。』玄沙說：『我稱它為竹木，你稱它為什麼？』琛說：『桂琛也稱它為竹木。』玄沙說：『整個大地都找不到一個真正懂得佛法的人啊。』從此以後，玄沙每次引導學者，啓發各種三昧（佛教禪定），都讓琛作為助手。於是漳州的地方長官王公，建造地藏精舍，並請琛前去駐錫。 時間長了，琛遷居到羅漢院。上堂說法時說：『宗門的玄妙之處，是僅僅如此呢，還是另有奇特之處？如果另有奇特之處，你們不妨舉出來看看。如果沒有，就不能僅僅用『宗教乘』這三個字，就當作明白了。』這三個字指的是宗教乘而已。你們如果說到了宗乘，那就是宗乘；如果說到了教乘，那就是教乘。各位禪德，佛法原本是由你們的口裡安立名字的。你們在這裡，說圓說頓，說實說常。各位禪德，你們用什麼作為圓、作為頓、作為實、作為常呢？各位雲遊四方的行腳僧，理應仔細辨別，不要含糊不清。珍重。』 有人問：『什麼是羅漢的家風？』回答說：『我不告訴你。』問：『為什麼不告訴學人？』回答說：『這是我的家風。』問：『什麼是沙門（出家人）的正命食（如法獲得的食物）？』回答說：『吃得下嗎？』問：『想要吃這種食物，該如何做？』回答說：『塞住你的嘴。』問：『什麼是十方眼？』回答說：『時時刻刻都在的眉毛。』 天成三年戊子年秋天，琛示現疾病，幾天後安然坐化圓寂，享年六十二歲，僧臘四十年。在城西寺院的東岡火化，建塔將舍利安葬在寺院的西邊，時間是清泰二年十二月十五日。琛平安無事的時候，鼓山的神晏特別受到王氏的器重，王氏用其他事情脅迫琛離開玄沙，繼承雪峰的衣缽，琛始終沒有改變。 唐如敏 是閩地人。最初從安那裡得到了心法。
【English Translation】 English version Chapter on Receiving Precepts. He initially studied the Vinaya (Buddhist monastic rules). He sighed, 'Is this truly sufficient to attain the contemplation of liberation?' Thereupon, he traveled south to visit Yunju Mountain and Xuefeng Temple, arriving at Xuansha. Xuansha asked, 'The three realms are mind-only. How do you understand this?' Chen pointed to a chair and said, 'What does the Abbot call this?' Xuansha said, 'A chair.' Chen said, 'Abbot, you do not understand.' Xuansha said, 'I call it bamboo and wood. What do you call it?' Chen said, 'Gui Chen also calls it bamboo and wood.' Xuansha said, 'It is impossible to find someone on this entire earth who truly understands the Buddha-dharma.' From then on, whenever Xuansha guided students and initiated various Samadhis (Buddhist meditations), he always had Chen assist him. Consequently, the local official of Zhangzhou, Lord Wang, built the Ksitigarbha Hermitage and invited Chen to reside there. After a long time, Chen moved to Luohan Monastery. During an assembly, he said, 'Is the profound mystery of the Zen school merely this, or is there something more extraordinary? If there is something more extraordinary, you might as well bring it forth for us to see. If not, you cannot simply use the three words 'Doctrine, Teaching, Vehicle' and consider it understood.' These three words refer to the Doctrine, Teaching, and Vehicle. If you speak of the Doctrine Vehicle, then it is the Doctrine Vehicle; if you speak of the Teaching Vehicle, then it is the Teaching Vehicle. Zen practitioners, the Buddha-dharma originally has names established by your mouths. Here, you speak of the perfect, the sudden, the real, and the constant. Zen practitioners, what do you use as the perfect, the sudden, the real, and the constant? Wandering monks traveling from place to place, you should carefully discern and not be ambiguous. Treasure this.' Someone asked, 'What is the family style of a Luohan (an enlightened being)?' He replied, 'I will not tell you.' The person asked, 'Why will you not tell the student?' He replied, 'This is my family style.' The person asked, 'What is the proper livelihood food of a Shramana (a Buddhist monk)?' He replied, 'Can you eat it?' The person asked, 'If one wishes to eat this food, what is the method?' He replied, 'Shut your mouth.' The person asked, 'What are the ten directions' eyes?' He replied, 'The eyebrows that are always present.' In the autumn of the year Wuzi of the Tiancheng era (928 CE), Chen manifested illness. After several days, he passed away peacefully in a seated posture at the age of sixty-two, with forty years as a monk. He was cremated on the eastern hill of the temple west of the city, and a pagoda was built to bury his relics on the west side of the temple, on the fifteenth day of the twelfth month of the Qingtai era (935 CE). When Chen was well, Shen Yan of Gushan Temple was especially valued by the Wang family. The Wang family used other matters to coerce Chen to leave Xuansha and succeed Xuefeng, but Chen never changed his mind. Tang Rumin Was a person from Min (Fujian province). He initially obtained the mind-dharma from An.
禪師。及劉氏據番禺。每迎入府供養。有所詢訪。謂之乞愿。敏亦無所顧忌。輒隨事占對。后皆奇中。因署號知聖大師所居靈樹院。巖谷尤深。窅丈室燕坐。悉屏絕童僕。獨一凈人侍側。呼之為所由。一日登山。遽麾使去。凈人因蔽草中窺之。見敏沒入地。久之乃復出。凈人竟前問所往。徐曰。吾與山王有故。邀吾閑談耳。且戒之。曰。所由勿泄吾跡于外。
有僧問云。如何是佛法至理。敏展兩手。云如何是和尚家風。敏云千年田八百主。云學人不會。敏云。即當屋舍沒人修。問云。如何是西來意。敏云。童子莫徭兒。云乞師指示。敏云。汝從虔州來。問云。是什麼得恁么難會。敏云。火官頭上風車子。
有尼送瓷缽。敏托起云。者個出在什麼處。尼云。定州敏樸破。尼罔措。
或問和尚年多少。敏云。今日生。明日死。又問和尚生緣何處。敏云。日出東。月落西。廣主將興兵。欲訣臧否于敏。敏知之乃封一函子。付知事云。王來則出此開之。竟化去。及廣主至。怒知事曰。和尚疾時。何不見報耶。對曰。和尚未嘗有疾。於是出其函。得一帖子。于內書云。人天眼目。堂中上座。主因召第一座文偃。開堂說法。以紹其化。兵亦遂寢。且塔其全身於山中。葬費皆出王府。
唐道怤
姓陳
【現代漢語翻譯】 禪師敏，在劉氏佔據番禺（今廣州）時，每次都被迎入府邸供養。劉氏有事詢問，都稱之為『乞愿』。敏也毫不顧忌，總是根據事情占卜對答，後來都靈驗應驗。因此，劉氏授予他『知聖大師』的稱號，他所居住的地方被稱為靈樹院。靈樹院的巖石山谷尤其幽深，敏在寬敞的丈室內靜坐，完全屏退童僕，只留一個凈人在旁侍奉，稱呼他為『所由』。一天，敏登山時，突然揮手讓『所由』離開。凈人因此躲在草叢中偷看，看見敏沒入地下，過了很久才又出來。凈人上前詢問他去了哪裡，敏慢慢地說：『我與山神有舊交，邀請我閑談罷了。』並且告誡他：『所由不要將我的行蹤泄露出去。』
有僧人問：『什麼是佛法至理？』敏伸出兩手。僧人又問：『什麼是和尚的家風？』敏說：『千年田，八百主。』僧人說：『學人不能領會。』敏說：『即當屋舍沒人修。』問：『如何是西來意？』敏說：『童子莫徭兒。』問：『乞師指示。』敏說：『汝從虔州來。』問：『是什麼得恁么難會？』敏說：『火官頭上風車子。』
有個尼姑送來一個瓷缽。敏托起瓷缽說：『這個出自什麼地方？』尼姑說：『定州。』敏立刻打破了瓷缽。尼姑不知所措。
有人問和尚多少歲了，敏說：『今日生，明日死。』又問和尚生在什麼地方，敏說：『日出東，月落西。』廣州的統治者將要興兵，想向敏請教吉兇。敏知道后，就封好一個函子，交給知事說：『王來了就打開這個。』然後就圓寂了。等到廣州的統治者來了，生氣地對知事說：『和尚生病的時候，為什麼不來稟報？』知事回答說：『和尚從來沒有生病。』於是拿出那個函子，得到一個帖子，裡面寫著：『人天眼目，堂中上座。』於是廣州的統治者召來第一座文偃，讓他開堂說法，來繼承敏的教化。興兵的事情也就停止了。並且在山中建塔安葬了他的全身，葬禮的費用都由王府出。
唐朝的道怤（僧人名）
姓陳
【English Translation】 Zen Master Min, during the time when the Liu family occupied Panyu (present-day Guangzhou), was always welcomed into their residence for offerings. Whenever the Liu family had inquiries, they would refer to it as 'begging for guidance'. Min, without any reservations, would always provide divinatory answers based on the matter at hand, and they would later prove to be remarkably accurate. Consequently, the Liu family bestowed upon him the title 'Master of Knowing Saintliness', and the place where he resided was called Ling Shu Monastery (Spiritual Tree Monastery). The rocky valleys of Ling Shu Monastery were particularly secluded. Min would sit in meditation in his spacious chamber, completely dismissing servants, keeping only a single attendant by his side, whom he called 'Suo You'. One day, while climbing the mountain, Min suddenly waved for 'Suo You' to leave. The attendant, hiding in the grass, peeked and saw Min disappear into the ground, only to reappear after a long time. The attendant stepped forward and asked where he had gone. Min slowly replied, 'I have an old friendship with the Mountain God, who invited me for a casual chat.' He then cautioned him, 'Suo You, do not reveal my whereabouts to others.'
A monk asked, 'What is the ultimate truth of the Buddha-dharma?' Min extended both hands. The monk then asked, 'What is the style of the abbot's household?' Min said, 'A thousand-year field, eight hundred owners.' The monk said, 'This student does not understand.' Min said, 'It is like a house that no one repairs.' Asked, 'What is the meaning of Bodhidharma's coming from the West?' Min said, 'A child is not a Yao child.' Asked, 'Please, Master, instruct me.' Min said, 'You come from Qianzhou.' Asked, 'Why is it so difficult to understand?' Min said, 'A windmill on the Fire Official's head.'
A nun brought a porcelain bowl as an offering. Min held up the bowl and said, 'Where does this come from?' The nun said, 'Dingzhou.' Min immediately broke the bowl. The nun was at a loss.
Someone asked the abbot how old he was. Min said, 'Born today, die tomorrow.' Another asked where the abbot was born. Min said, 'The sun rises in the east, the moon sets in the west.' The ruler of Guangzhou was about to raise an army and wanted to ask Min about the prospects of success or failure. Knowing this, Min sealed a letter and gave it to the administrator, saying, 'When the king comes, open this.' Then he passed away. When the ruler of Guangzhou arrived, he angrily said to the administrator, 'Why didn't you report when the abbot was ill?' The administrator replied, 'The abbot was never ill.' Then he took out the letter, which contained a note that read: 'Eye of humans and gods, the senior seat in the hall.' So the ruler of Guangzhou summoned the first seat, Wen Yan, to open the Dharma hall and preach, to continue Min's teachings. The plan to raise an army was thus abandoned. And they built a pagoda in the mountains to bury his whole body, with the expenses of the funeral all coming from the royal treasury.
Dao Fu (name of a monk) of the Tang Dynasty
Surname Chen
氏。永嘉人。幼惡鯹血。親戚強啖之。輒嘔噦不已。因求出家于郡之開元寺。既受具。即遍參請。入楚抵臨川。尤于曹山寂公。微詰不小挫。入閩遂服膺雪峰。一日峰。問什麼處人。怤答溫州。峰云恁么是一宿覺鄉人也。怤云只如一宿覺是什麼處人。峰云好吃捧。且放過。
怤問峰云。古德以心傳心。心如何傳。峰良久。怤禮謝。峰云更問我一轉語好。怤云就和尚請取問頭。峰休去。其機鋒峻捷。時叢林稱小怤布納。蓋太原有與同名者。年臘稍高雲。
出世居越之鏡清院。上堂如今事不得已。向汝道個著實親切處。到汝分上。因何特地生疏。只為汝拋家日久。流浪年深。一向緣塵。致見如此。所以喚作背覺合塵。亦名舍父逃逝。今勸兄弟。未歇歇去好。未徹徹去好。大丈夫兒。得恁么無氣概。還惆快么。終日茫茫地。何不且覓取個管帶路好。時有僧問。如何是管帶路。怤噓噓云。要棒吃么。僧云。恁么即學人罪過也。怤云幾被汝打破蔡州。尤與皮公光業相往來。公日休子也。辭章宏贍。議論該博。篤志禪學。嘗謂人曰。鏡清深造遠詣。莫臻其極。吳越錢氏欽慕之。命居天龍寺。及建龍𠕋寺。請為第一世。天福元年丁酉八月示滅。壽七十四。茶毗于大慈山。塢塔舍利于龍姥山前。僧主匯征著塔銘。
【現代漢語翻譯】 現代漢語譯本：釋怤（Shi Fu），永嘉（Yongjia，地名，今浙江溫州）人。小時候厭惡魚腥和血腥味，親戚勉強他吃，他就嘔吐不止。因此到郡里的開元寺（Kaiyuan Temple）請求出家。受具足戒后，便四處參訪。進入楚地到達臨川（Linchuan，地名，今江西撫州），尤其是在曹山寂公（Caoshan Jigong）處，稍加詰問就感到挫敗。進入福建后，便心悅誠服於雪峰（Xuefeng）。一天，雪峰問：『你是哪裡人？』怤回答：『溫州（Wenzhou）。』雪峰說：『這麼說，你是一宿覺（Yisu Jue，指永嘉玄覺，Yongjia Xuanjue）的同鄉了。』怤問：『那麼一宿覺是哪裡人？』雪峰說：『好吃棒（Haochi bang，指喜歡捱打），且放過你。』 怤問雪峰說：『古德以心傳心，心如何傳？』雪峰沉默良久。怤行禮感謝。雪峰說：『再問我一句轉語也好。』怤說：『就向和尚您請教問話的開頭。』雪峰說：『休息去吧。』他的機鋒敏銳快捷，當時叢林中稱他為小怤布納（Xiao Fu Buna）。因為太原（Taiyuan，地名，今山西太原）有與他同名的人，年齡和僧臘稍高。 出世后居住在越地（Yue Di，古地名，今浙江紹興一帶）的鏡清院（Jingqing Temple）。上堂說法：『現在事情不得已，向你們說個著實親切的地方。到了你們的份上，為何特地生疏？只因爲你們離家日久，流浪多年，一向攀緣塵世，導致見到如此景象。所以叫做背覺合塵（Bei jue he chen，背離覺悟，與塵世相合），也叫舍父逃逝（She fu tao shi，拋棄父親逃走）。現在勸告各位兄弟，未歇息的歇息去吧，未透徹的透徹去吧。大丈夫兒，怎麼能這麼沒有氣概？還惆悵快樂嗎？終日茫茫然，為何不且尋找一個管帶路（Guan dai lu，指引道路）？』當時有僧人問：『如何是管帶路？』怤噓噓地說：『想要吃棒嗎？』僧人說：『這麼說，就是學人的罪過了。』怤說：『幾乎被你打破蔡州（Caizhou，地名，今河南汝南）。』他尤其與皮光業（Pi Guangye）相往來，皮光業就是陸龜蒙（Lu Guimeng），字日休（Rixiu）。他的辭章宏大豐富，議論全面廣博，篤志于禪學，曾經對人說：『鏡清（Jingqing，指釋怤）深造遠詣，莫能達到他的極致。』吳越（Wuyue，十國之一）錢氏（Qian Shi）欽佩仰慕他，命他居住在天龍寺（Tianlong Temple）。等到建造龍𠕋寺（Longpan Temple）時，請他作為第一世住持。天福（Tianfu，年號）元年丁酉（Dingyou）八月示寂，享年七十四歲。在大慈山（Daci Mountain）茶毗（荼毗，火葬），在龍姥山（Longmu Mountain）前建塔安放舍利。僧主匯征（Huizheng）撰寫了塔銘。
【English Translation】 English version: Master Shi Fu, a native of Yongjia (Yongjia, place name, present-day Wenzhou, Zhejiang). As a child, he detested the smell of fish and blood. Relatives forced him to eat it, and he would vomit incessantly. Therefore, he sought to become a monk at Kaiyuan Temple in the prefecture. After receiving the full precepts, he traveled everywhere to seek instruction. Entering the Chu region, he arrived at Linchuan (Linchuan, place name, present-day Fuzhou, Jiangxi), especially at Caoshan Jigong's place, where he felt frustrated by even slight questioning. Entering Fujian, he wholeheartedly admired Xuefeng. One day, Xuefeng asked, 'Where are you from?' Fu replied, 'Wenzhou.' Xuefeng said, 'In that case, you are a fellow townsman of Yisu Jue (Yisu Jue, referring to Yongjia Xuanjue).' Fu asked, 'Then where is Yisu Jue from?' Xuefeng said, 'Fond of being beaten, let it go for now.' Fu asked Xuefeng, 'The ancient masters transmitted mind to mind. How is mind transmitted?' Xuefeng remained silent for a long time. Fu bowed and thanked him. Xuefeng said, 'It would be good to ask me another turning phrase.' Fu said, 'Then I will ask the master for the beginning of a question.' Xuefeng said, 'Go rest.' His wit was sharp and quick, and at that time, the monastic community called him Little Fu Buna. This was because there was someone with the same name in Taiyuan (Taiyuan, place name, present-day Taiyuan, Shanxi), who was slightly older in age and monastic seniority. After entering the world, he resided at Jingqing Temple in Yue (Yue Di, ancient place name, present-day Shaoxing area, Zhejiang). He ascended the Dharma hall and said, 'Now, as a last resort, I will tell you a truly intimate place. When it comes to your part, why is it so particularly unfamiliar? It is only because you have been away from home for a long time, wandering for many years, always clinging to the dust of the world, leading to seeing such a sight. Therefore, it is called turning away from enlightenment and uniting with the dust (Bei jue he chen, turning away from enlightenment and uniting with the dust), also called abandoning the father and fleeing (She fu tao shi, abandoning the father and fleeing). Now I advise you brothers, those who have not rested, go rest, those who have not penetrated, go penetrate. How can a great man be so lacking in spirit? Are you still sad and happy? Day after day, in a daze, why not seek a guiding path (Guan dai lu, guiding path)?' At that time, a monk asked, 'What is the guiding path?' Fu said with a 'hush hush', 'Do you want to be beaten?' The monk said, 'In that case, it is the student's fault.' Fu said, 'You almost broke Caizhou (Caizhou, place name, present-day Runan, Henan).' He especially associated with Pi Guangye, who was Lu Guimeng, styled Rixiu. His writings were grand and rich, his arguments comprehensive and broad, and he was devoted to Chan study. He once said to people, 'Jingqing (Jingqing, referring to Shi Fu) has profound and far-reaching attainments, and no one can reach his limit.' Qian Shi of Wuyue admired him and ordered him to reside at Tianlong Temple. When Longpan Temple was built, he was invited to be the first abbot. In the eighth month of the Dingyou year of Tianfu first year, he passed away, at the age of seventy-four. He was cremated at Daci Mountain, and a stupa was built in front of Longmu Mountain to enshrine his relics. The monastic leader Huizheng wrote the inscription for the stupa.
晉善靜
長安金城王氏子。父朗唐威州刺史。母李氏夢。佛像金色晃耀。因而有娠。及生岐嶷。稍長讀書。能文辭。為神策軍掌書奏。中尉器重之。年才二十又七。詣終南山豐德寺。禮廣度禪師。去飾受具。而家人莫之知也。天覆中。南謁樂普。器之。容入室。仍典園務。有僧辭樂普。普問云。四面是山。阇梨向什麼處去。其僧不能答。苦求靜代答。靜云竹密不妨流水過。山高那礙野云飛。且囑其僧曰。如和尚問。慎不可道是某甲語也。后僧既以此語答樂普。普詰之曰。此非汝語。果誰語邪。僧具以靜對。至晚樂普上堂云。園中有五百人善知識。汝等勿輕視也。
尋辭樂普北還故山。結廬而止。復游峨眉。興元連師王公禮重。旋歸鄉里。住永安禪院。僧問云。知有底人。道不得時如何。答知者個什麼。云不可無也。答恁么只合道得。云道即不無。爭柰語偏。答水凍魚難躍。山寒花發遲。問云牛頭未見四祖。時如何。答異境靈松。睹者皆羨。云見后如何。答葉落已枝摧。風來不得韻。開運丙午。冬鳴虔稚。集僧囑累。歸方丈。東向右脅而化。壽八十九。僧臘六十。明年正月八日。茶毗于城南。得舍利數千粒。漢乾祐三年庚戌八月八日。塔于長安義陽鄉。靜平居多異。洗沐往往舍利殞墜。必自收閟。不以示人
【現代漢語翻譯】 現代漢語譯本 晉善靜
長安金城人，姓王，父親王朗曾任唐威州刺史。母親李氏夢見佛像金光閃耀，因此懷孕。出生后，他天資聰穎。稍大后開始讀書，擅長寫作，在神策軍中掌管文書奏章，受到中尉的器重。年僅二十七歲時，前往終南山豐德寺，拜見廣度禪師，剃度出家，家人卻不知情。天覆年間，南下拜訪樂普禪師，樂普禪師非常器重他，允許他進入內室，並讓他管理園務。有僧人向樂普禪師辭行，樂普禪師問道：『四面都是山，你打算去哪裡？』那僧人無法回答，苦苦哀求善靜代為回答。善靜說：『竹子茂密不妨礙流水通過，山高又怎能阻擋野云飛翔。』並且囑咐那僧人說：『如果和尚問起，千萬不要說是某甲（我）說的。』後來，那僧人就用這句話回答樂普禪師。樂普禪師追問說：『這不是你說的話，到底是誰說的？』僧人如實地告訴了樂普禪師。晚上，樂普禪師上堂說法時說：『園中有五百位善知識，你們不要輕視他們。』
不久，善靜向樂普禪師告辭，返回故鄉山中，結廬而居。後來又遊歷峨眉山，受到興元連師王公的禮遇和器重。之後返回家鄉，住在永安禪院。有僧人問道：『對於徹悟之人，說不出來的時候該怎麼辦？』善靜回答說：『知道個什麼？』僧人說：『總不能什麼都不知道吧。』善靜回答說：『既然如此，那就只能說得出來。』僧人說：『說出來倒也沒錯，只是恐怕有所偏頗。』善靜回答說：『水凍魚難躍，山寒花發遲。』僧人問道：『牛頭慧融禪師未見四祖道信禪師時，是怎樣的？』善靜回答說：『異境靈松，睹者皆羨。』僧人說：『見面之後又是如何？』善靜回答說：『葉落已枝摧，風來不得韻。』開運丙午年冬天，善靜召集僧眾，囑咐後事，回到方丈室，面向東方，右脅而臥，圓寂。享年八十九歲，僧臘六十年。第二年正月八日，在城南火化，得到舍利數千粒。漢乾祐三年庚戌年八月八日，舍利塔建在長安義陽鄉。善靜禪師平時有很多奇異的事情，洗浴時常常有舍利掉落，他必定親自收起來，不給別人看。
【English Translation】 English version Shan Jing
He was a son of the Wang family of Jincheng in Chang'an. His father, Wang Lang, was the prefect of Tang Weizhou. His mother, Lady Li, dreamed of a golden Buddha image shining brightly, and thus became pregnant. After he was born, he was intelligent and precocious. As he grew older, he studied and excelled in writing, serving as a scribe in the Shence Army, where he was highly valued by the eunuch supervisor. At the young age of twenty-seven, he went to Fengde Temple on Mount Zhongnan to pay respects to Chan Master Guangdu, where he shaved his head and took the precepts without his family's knowledge. During the Tianfu era, he visited Yuepu in the south, who valued him greatly, allowing him into his private chamber and entrusting him with the management of the garden. A monk was taking leave of Yuepu, and Yuepu asked, 'The four sides are mountains, where do you plan to go, Venerable?' The monk could not answer and earnestly begged Jing to answer for him. Jing said, 'Dense bamboo does not hinder the flowing water, high mountains do not obstruct the flying wild clouds.' He also instructed the monk, 'If the abbot asks, be sure not to say that it was said by so-and-so (me).' Later, the monk used these words to answer Yuepu. Yuepu questioned him, saying, 'These are not your words. Who said them?' The monk truthfully told Yuepu about Jing. In the evening, Yuepu ascended the Dharma hall and said, 'There are five hundred good advisors in the garden, do not underestimate them.'
Soon after, Jing bid farewell to Yuepu and returned to his old mountain home, where he built a hermitage and resided. Later, he traveled to Mount Emei, where he was highly respected by Wang Gong, the commander of Xingyuan. Afterwards, he returned to his hometown and resided in Yongan Chan Monastery. A monk asked, 'When a person of enlightenment cannot express it, what should be done?' Jing replied, 'Know what?' The monk said, 'It cannot be that one knows nothing.' Jing replied, 'In that case, one can only express it.' The monk said, 'Expressing it is not wrong, but I fear it may be biased.' Jing replied, 'When the water freezes, the fish struggle to leap; when the mountain is cold, the flowers bloom late.' The monk asked, 'When Chan Master Niutou Farong had not yet met the Fourth Patriarch Daoxin, what was it like?' Jing replied, 'A spiritual pine in a wondrous realm, all who see it admire it.' The monk said, 'What was it like after they met?' Jing replied, 'The leaves have fallen and the branches have withered, the wind comes but cannot find a melody.' In the winter of the Bingwu year of the Kaiyun era, Jing gathered the monks, entrusted them with his final instructions, and returned to his abbot's chamber, where he passed away lying on his right side facing east. He lived to the age of eighty-nine, with sixty years as a monk. On the eighth day of the first month of the following year, he was cremated south of the city, and thousands of sharira (relics) were obtained. On the eighth day of the eighth month of the Gengxu year of the third year of the Qianyou era of the Han Dynasty, a stupa was built for his relics in Yiyang Township, Chang'an. Chan Master Jing often had extraordinary occurrences in his daily life. When bathing, sharira would often fall out, and he would always collect them himself, not showing them to others.
。且戒弟子。勿外傳。嘗禪寂。群鶴馴狎庭際。若聽法狀。靜恐有見者。每使人驅去之。
晉師會
姓巨氏。漢荊州刺史武之後。祖北徙。遂為薊門人。考知古。母趙氏會幼從鄉里之溫泉院道丕出家。年滿受具于金臺寶剎寺壇。梁開平中。北遊河朔南走江淮。迄未有所得也。抵漢南遇觀音院巖俊。問會曰。子聞投子山大同禪師否。曰。聞。曰嘗往見否。曰未之見也。曰宜亟往。毋緩也。於是會以為然。既見。語果契。乾化二年。特過俊公謝曰。微子吾幾空度此生。時俊公居汴。因亦留會佐法席。四年秋寶積坊羅漢院住持志修。愿舉會自代。會讓不可。且顧其院隘陋莫足容眾。俄檀越尚書左丞吳藹兵部侍郎張袞共疏請額于朝。詔賜額天壽自爾翕然興起。矣天福七年。詔賜紫衣。開運初。賜號法相。如是歷三十五載。飯僧滿二百餘萬。其所得所用無小差互。其操守廉潔概可見。三年七月二十六日。囑累門人。泊然而化。壽六十七。臘四十八。阇維收舍利。起塔于東郊汴陽鄉刑部侍郎邊歸讜文其碑。
晉全付
吳之崑山人。父𢹂以賈于豫章。年幼爾乃悅禪寂之業。懇從父祈出家。父怒不應。已而察父色稍霽。又祈焉。如是至三四不已。父謾諾之。因即辭去。走江夏清平大師所。清平問曰。爾來何求
【現代漢語翻譯】 現代漢語譯本：並且告誡弟子，不要對外傳揚。他經常禪定，一群鶴在他庭院邊馴服親近，好像在聽法一樣。他擔心有人看見，每次都讓人把它們趕走。 晉師會（Shihui of Jin）：姓巨，是漢朝荊州刺史武的後代。他的祖先向北遷徙，於是成為薊門人。他的父親叫知古，母親姓趙。師會從小就跟隨鄉里的溫泉院道丕出家。成年後在金臺寶剎寺壇受具足戒。梁朝開平年間，他北遊河朔，南走江淮，始終沒有得到什麼。到達漢南時，遇到觀音院的巖俊。巖俊問師會說：『你聽說過投子山大同禪師嗎？』師會回答說：『聽說過。』巖俊問：『你曾經去拜見過嗎？』師會回答說：『沒有。』巖俊說：『你應該趕快去，不要耽誤。』於是師會認為他說得對。見到大同禪師后，兩人的話語非常契合。乾化二年，師會特意去拜謝巖俊，說：『如果沒有您，我幾乎就白白度過此生了。』當時巖俊住在汴州，於是也留下師會輔佐法席。四年秋天，寶積坊羅漢院的住持志修，希望推舉師會代替自己。師會讓謝了他，並且考慮到羅漢院狹窄簡陋，不足以容納大眾。不久，檀越尚書左丞吳藹、兵部侍郎張袞共同上疏朝廷請求賜額。朝廷下詔賜額為天壽，從此羅漢院興盛起來。天福七年，朝廷賜予他紫衣。開運初年，賜號法相。就這樣過了三十五年，供養僧人滿二百餘萬。他所得到的和所用的沒有絲毫差錯。他的操守廉潔可以概見。三年七月二十六日，他囑咐門人，安然圓寂。享年六十七歲，僧臘四十八年。火化后收取捨利，在東郊汴陽鄉建造佛塔，刑部侍郎邊歸讜為他撰寫碑文。 晉全付（Quanfu of Jin）：是吳地崑山人。他的父親𢹂在豫章做生意。全付從小就喜歡禪定寂靜的生活。懇求父親允許他出家。父親生氣不答應。後來看到父親臉色稍微緩和，又去懇求。像這樣三四次不停地懇求。父親隨便答應了他。於是全付立刻辭別父親，跑到江夏清平大師那裡。清平問他說：『你來這裡求什麼？』
【English Translation】 English version: Moreover, he cautioned his disciples not to spread it abroad. He often meditated in solitude, and a flock of cranes would tamely gather in the courtyard as if listening to the Dharma. Fearing that someone might see them, he would always have them driven away. Jin Shihui (Shihui of Jin): His surname was Ju, and he was a descendant of Wu, the Inspector of Jingzhou during the Han Dynasty. His ancestors migrated north and became people of Jimen. His father was named Zhigu, and his mother's surname was Zhao. From a young age, Shihui followed Dao Pi of the Wenquan Temple in his village to become a monk. Upon reaching adulthood, he received the full precepts at the Jintai Baosha Temple altar. During the Kai Ping era of the Liang Dynasty, he traveled north to Hebei and south to Jianghuai, but he did not gain anything. When he arrived in Hanzhong, he met Yan Jun of Guanyin Temple. Yan Jun asked Shihui, 'Have you heard of Zen Master Datong of Touzi Mountain?' Shihui replied, 'I have.' Yan Jun asked, 'Have you ever gone to see him?' Shihui replied, 'I have not.' Yan Jun said, 'You should go quickly, do not delay.' Thereupon, Shihui thought he was right. After seeing Zen Master Datong, their words were in perfect accord. In the second year of Qianhua, Shihui especially went to thank Yan Jun, saying, 'Without you, I would have wasted this life in vain.' At that time, Yan Jun was living in Bianzhou, so he also kept Shihui to assist in the Dharma seat. In the autumn of the fourth year, Zhi Xiu, the abbot of Luohan Temple in Baoji Fang, wished to recommend Shihui to replace him. Shihui declined, and also considered that the Luohan Temple was narrow and humble, not enough to accommodate the masses. Soon, the benefactors Wu Ai, the Left Vice Minister of the Ministry of Works, and Zhang Gun, the Vice Minister of the Ministry of War, jointly submitted a memorial to the court requesting an official name. The court issued an edict granting the name Tianshou, and from then on, the Luohan Temple flourished. In the seventh year of Tianfu, the court bestowed upon him a purple robe. At the beginning of Kaiyun, he was granted the title Dharma-lakshana. Thus, he spent thirty-five years, providing food for more than two million monks. There was no small discrepancy in what he received and what he used. His integrity and honesty can be seen in general. On the twenty-sixth day of the seventh month of the third year, he entrusted his disciples and passed away peacefully. He lived to be sixty-seven years old, with forty-eight years as a monk. After cremation, his relics were collected, and a pagoda was built in Bianyang Township in the eastern suburbs. Bian Gui Dang, the Vice Minister of the Ministry of Justice, wrote his epitaph. Jin Quanfu (Quanfu of Jin): He was a native of Kunshan in Wu. His father, 𢹂, was a merchant in Yuzhang. From a young age, Quanfu loved the quiet life of Chan meditation. He earnestly begged his father to allow him to become a monk. His father angrily refused. Later, seeing that his father's expression had softened slightly, he begged again. He begged like this three or four times without stopping. His father casually agreed. Thereupon, Quanfu immediately bid farewell to his father and ran to Master Qingping of Jiangxia. Qingping asked him, 'What do you seek here?'
。曰志求法也。清平憐其幼而敏慧。納之。付事清平尤謹。未幾為落䰂登具。間謂人曰。吾聞學無常師。吾非匏瓜。豈繫於此哉。遂抵宜春仰山之南塔涌公。執役左右。且屢載游廬陵。安福縣宰楊公。建應國禪院。邀之。及楊宰罷任去。徙鴿湖山之清化院。僧有同里者。謂之曰父母之邦。寧無意乎。明日棄鴿湖而東謁吳越錢氏文穆王于錢唐。衣衾缽器。施予有加。既創院云峰山。仍名清化而俾居焉。參扣者臻萃。
僧問如何是佛法大意。付曰。華表柱頭飛木鶴。問路逢達道人。不將語默對。未審將什麼對。付云眼裡瞳人吹叫子。問亡僧遷化向什麼處去。答長江無間斷。聚沫任風飄。問還受祭祀也無。答祭祀即不無。問如何祭祀。答漁歌舉桌谷里聞聲。
忠獻奏賜紫伽梨。以付累讓改納衣。尋號純一大師。開運四年丁未秋七月示微疾。謂其徒曰。生也法起。沒也法滅。起滅非言論所及也。竟坐逝。隨有大風疾雨。髮屋㧞木。壽六十六。臘四十五。窆于所居山之北塢。沙門匯征銘。
晉靈照
高麗人。入中國。得心法于雪峰。不憚寒暑。服勤眾務。叢林畏敬之。稱照布納始住婺之齊雲山。次遷越之鏡清院。又遷杭之報慈寺。照在齊云時。上堂。良久。忽舉手視其眾曰。乞取些子。乞取些子。僧問
【現代漢語翻譯】 現代漢語譯本：他說自己志在求法。清平禪師憐憫他年幼而聰慧，便接納了他，讓他負責事務，對他尤其嚴格。不久，他剃度出家，受了具足戒。他私下對人說：『我聽說學無常師，我不是匏瓜，豈能被束縛在這裡呢？』於是前往宜春仰山，在南塔涌公處服侍左右，並且多次前往廬陵。安福縣縣令楊公，建造了應國禪院，邀請他前去。等到楊縣令卸任離去，他又遷居到鴿湖山的清化院。寺里有位同鄉僧人，對他說：『父母之邦，難道你沒有想法嗎？』第二天，他離開了鴿湖，向東去錢唐拜見吳越錢氏文穆王。文穆王賞賜他衣物、被褥、缽器，非常豐厚。後來他在云峰山建立寺院，仍然命名為清化院，讓他居住在那裡。前來參學請教的人非常多。
有僧人問：『如何是佛法大意？』 付禪師回答：『華表柱頭飛木鶴。』 僧人問：『路逢達道人，不將語默對，未審將什麼對？』（遇到通達真理的人，不用言語或沉默來應對，不知道用什麼來應對？） 付禪師說：『眼裡瞳人吹叫子。』（眼裡的瞳孔吹著口哨。） 僧人問：『亡僧遷化向什麼處去？』（去世的僧人往哪裡去了？） 回答：『長江無間斷，聚沫任風飄。』（長江水流沒有間斷，水泡隨風飄蕩。） 僧人問：『還受祭祀也無？』（還接受祭祀嗎？） 回答：『祭祀即不無。』（祭祀不是沒有。） 僧人問：『如何祭祀？』（如何祭祀？） 回答：『漁歌舉桌谷里聞聲。』（漁歌響起，擺上供桌，山谷里都能聽到聲音。）
忠獻王上奏朝廷，賜予他紫伽梨（紫色袈裟），付禪師多次推讓，最後改為接受納衣（僧衣）。不久，被賜號為純一大師。開運四年丁未年秋七月，付禪師略感不適，對他的弟子們說：『生也法起，沒也法滅，起滅非言論所及也。』（生也是法的生起，死也是法的滅去，生起和滅去不是言論所能達到的。）說完便坐化圓寂。隨後有大風暴雨，吹倒房屋，拔起樹木。享年六十六歲，僧臘四十五年。安葬在他所居住的山的北塢。沙門匯征撰寫了銘文。
晉靈照（Jin Lingzhao）
是高麗人。來到中國，在雪峰禪師處得到心法。不畏懼寒冷和暑熱，勤勞地服侍大眾，叢林中的人都敬畏他。稱他為照布納。開始住在婺州的齊雲山，後來遷居到越州的鏡清院，又遷居到杭州的報慈寺。靈照禪師在齊雲山時，上堂說法，良久，忽然舉起手看著大眾說：『乞取些子，乞取些子。』（討要一點，討要一點。）有僧人問。
【English Translation】 English version: He said that his ambition was to seek the Dharma. Chan Master Qingping pitied his youth and intelligence, so he accepted him, put him in charge of affairs, and was especially strict with him. Before long, he shaved his head and received the full precepts. He said privately to others, 'I have heard that learning has no constant teacher. I am not a gourd; how can I be bound here?' So he went to Yichun Yangshan and served Nan Ta Yong Gong on the left and right, and he went to Luling many times. Yang Gong, the magistrate of Anfu County, built the Yingguo Chan Monastery and invited him to go there. When Magistrate Yang was dismissed from office and left, he moved to the Qinghua Monastery on Pigeon Lake Mountain. A monk from the same village said to him, 'The land of your parents, do you have no thoughts about it?' The next day, he left Pigeon Lake and went east to Qiantang to visit King Wenmu of the Wuyue Qian clan. King Wenmu bestowed clothes, bedding, bowls, and utensils on him very generously. Later, he founded a monastery on Yunfeng Mountain, still named Qinghua Monastery, and let him live there. Many people came to study and ask for instruction.
A monk asked, 'What is the great meaning of the Buddha Dharma?' Chan Master Fu replied, 'A wooden crane flying on top of a Huabiao pillar.' The monk asked, 'Meeting a person who has attained the Tao on the road, not responding with words or silence, I don't know how to respond?' Chan Master Fu said, 'The pupils in the eyes are whistling.' The monk asked, 'Where does the deceased monk go after transformation?' He replied, 'The Yangtze River flows without interruption, and the foam floats with the wind.' The monk asked, 'Does he still receive sacrifices?' He replied, 'Sacrifices are not absent.' The monk asked, 'How to make sacrifices?' He replied, 'Fishermen's songs raise the table, and the sound is heard in the valley.'
King Zhongxian奏 (zòu, reported to the emperor) and bestowed a purple kasaya (purple robe), which Chan Master Fu repeatedly declined, and finally changed to accepting a patched robe. Soon after, he was given the title of Great Master Chunyi. In the autumn of the fourth year of Kaiyun, Dingwei year, in the seventh month, Chan Master Fu felt slightly unwell and said to his disciples, 'Birth is the arising of Dharma, and death is the extinction of Dharma. Arising and extinction cannot be reached by words.' After speaking, he sat in meditation and passed away. Then there was a great wind and rain, blowing down houses and uprooting trees. He lived to be sixty-six years old, with forty-five years as a monk. He was buried in the north dock of the mountain where he lived. Shramana Huizheng wrote the inscription.
Jin Lingzhao (晉靈照)
Was a Korean. He came to China and obtained the mind Dharma from Chan Master Xuefeng. He was not afraid of cold and heat, and diligently served the public. Everyone in the Sangha respected him. He was called Zhao Buna. He first lived in Qiyun Mountain in Wuzhou, then moved to Jingqing Monastery in Yuezhou, and then moved to Bao'en Temple in Hangzhou. When Chan Master Lingzhao was in Qiyun Mountain, he ascended the hall to preach the Dharma. After a long time, he suddenly raised his hand and looked at the crowd and said, 'Beg for a little, beg for a little.' A monk asked.
。靈山會。上法法相傳。未審齊云將何分付。答不可為汝荒卻齊云也。
在鏡清時。僧問向上一路。千聖不傳。未審什麼人傳。得。答千聖也疑我。問莫便是傳否。答晉帝斬嵇康。
在報慈時。僧問菩提樹下。度眾生。如何是菩提樹。答大似苦練樹。問為什麼似苦練樹。答素非良馬。何勞鞭影。后吳越忠獻王。迎金華傅翕大士靈骨道具。于元帥府供養。仍造龍華寺。樹塔以置之。命付住持。終遷塔大慈山。
晉智朗
單州城武黃氏子。母劉嘗夢。沙門數人圓坐為說法。及寤聲猶歷然在耳。遂妊。朗生而簡潔淳靜。弗嗜華靡。蚤歲依曹州扈通院行滿剃染。即習四分凈名經律。粗得其緒。嘆曰。謂之出俗。而顧有所滯。豈予志哉。因擁缽南邁。至衡陽閱藏於岳之般若寺。抵洞山登雪峰。佛乘祖印。與此心合。然後歸開導鄉里。四十餘年。開運之季丁未十一月二十三日卒。春秋七十七。法臘五十三。火葬收舍利起塔。大名府少尹李鉉文其碑。
漢行修
出泉州陳氏。少依北巖院。課習經律。年十三乃落髮。往受具于長樂府戒壇。年十八。即造雪峰。從存禪師。扣激心法。隨眾請益。未有趨向。方將辭存游兩浙。存指其耳曰。輪郭幸長。垂珰猶短。吾為汝伸之。異日庶幾使人睹相發心。
【現代漢語翻譯】 現代漢語譯本：靈山會上，佛法代代相傳，不知齊雲山將如何分付（傳承）？回答說：『不可為你荒廢了齊雲山。』
在鏡清禪師處，有僧人問：『向上一路，千聖不傳，不知是什麼人傳得？』回答說：『千聖也懷疑我。』問：『莫非就是傳了嗎？』回答說：『晉帝斬嵇康。』
在報慈禪師處，有僧人問：『菩提樹下，度眾生，如何是菩提樹？』回答說：『大似苦楝樹。』問：『為什麼像苦楝樹？』回答說：『素非良馬，何勞鞭影。』後來吳越忠獻王，迎接金華傅翕大士的靈骨道具，在元帥府供養，並建造龍華寺，建塔安置靈骨。命令住持管理，最終遷塔至大慈山。
晉朝的智朗禪師
是單州城武黃氏的兒子。他的母親劉氏曾經夢見，有幾位沙門圓坐在一起說法。醒來后聲音還清晰地在耳邊。於是就懷孕了。智朗出生后簡潔淳樸安靜，不喜歡奢華。早年依曹州扈通院行滿剃度。隨即學習四分律和《維摩詰經》等經律，粗略地瞭解了其中的要義。感嘆說：『說是出家，卻還被世俗所牽絆，這難道是我的志向嗎？』於是拿著缽向南走，到衡陽岳的般若寺閱讀經藏。到達洞山，登上雪峰山，佛乘祖印，與他的心相合。然後回到家鄉開導鄉里。四十多年後，在開運年間的丁未年十一月二十三日去世，享年七十七歲，法臘五十三年。火葬后收集舍利建塔。大名府少尹李鉉為他撰寫碑文。
漢朝的行修禪師
是泉州陳氏人。年少時依北巖院，學習經律。十三歲時剃度出家，前往長樂府戒壇受具足戒。十八歲時，前往雪峰山，跟隨存禪師，請教心法。跟隨大眾請教，還沒有明確的方向。正要辭別存禪師前往兩浙遊歷時，存禪師指著他的耳朵說：『輪廓長得好，只是耳垂還短。我為你把它拉長。將來或許能使人看到你的相貌而發菩提心。』
【English Translation】 English version: At the Ling Mountain assembly, the Dharma was passed down from generation to generation. I wonder how Qiyun Mountain will entrust (transmit) it? The answer is: 'It is not permissible to neglect Qiyun Mountain for your sake.'
At Zen Master Jingqing's place, a monk asked: 'The path beyond, the thousand sages do not transmit it. I wonder who can transmit it?' The answer is: 'The thousand sages also doubt me.' The monk asked: 'Is that precisely the transmission?' The answer is: 'The Jin Emperor executed Ji Kang.'
At Zen Master Bao Ci's place, a monk asked: 'Under the Bodhi tree, delivering sentient beings, what is the Bodhi tree?' The answer is: 'It greatly resembles a chinaberry tree.' The monk asked: 'Why does it resemble a chinaberry tree?' The answer is: 'It is not a good horse by nature, so why bother with the shadow of a whip?' Later, King Zhongxian of Wuyue welcomed the relics and implements of Great Master Fu Xi of Jinhua, and enshrined them in the Marshal's residence, and built Longhua Temple, building a pagoda to place the relics. He ordered the abbot to manage it, and eventually moved the pagoda to Great Compassion Mountain.
Zen Master Zhi Lang of the Jin Dynasty
Was the son of the Huang family of Chengwu, Danzhou. His mother, Liu, once dreamed that several Shramanas were sitting in a circle expounding the Dharma. When she woke up, the sound was still clearly in her ears. Then she became pregnant. Zhi Lang was born simple, pure, and quiet, and did not like extravagance. Early in his life, he relied on Xing Man of Hutong Monastery in Caozhou to shave his head and dye his robes. He then studied the Four-Part Vinaya and the Vimalakirti Sutra, roughly understanding their main points. He sighed and said: 'It is said to be leaving the world, but I am still bound by worldly things. Is this my aspiration?' So he took his alms bowl and went south, reading the scriptures at the Prajna Temple of Mount Hengyang. Arriving at Dongshan, he ascended Snow Peak Mountain, and the ancestral seal of the Buddha Vehicle merged with his mind. Then he returned to his hometown to guide the villagers. More than forty years later, he passed away on the twenty-third day of the eleventh month of the Dingwei year during the Kaiyun era, at the age of seventy-seven, with fifty-three years of Dharma age. After cremation, his relics were collected and a pagoda was built. Li Xuan, the vice magistrate of Daming Prefecture, wrote his epitaph.
Zen Master Xing Xiu of the Han Dynasty
Was from the Chen family of Quanzhou. In his youth, he relied on Beiyan Monastery to study the scriptures and precepts. At the age of thirteen, he shaved his head and left home, and went to the ordination platform of Changle Prefecture to receive the full precepts. At the age of eighteen, he went to Snow Peak Mountain and followed Zen Master Cun, asking about the mind Dharma. Following the crowd to ask for instruction, he had no clear direction. Just as he was about to bid farewell to Zen Master Cun and travel to Liangzhe, Zen Master Cun pointed to his ears and said: 'The outline is well-grown, but the earlobes are still short. I will lengthen them for you. In the future, perhaps it will enable people to see your appearance and arouse the Bodhi mind.'
於是為舉手拽之者三即過肩。後唐天成二年。抵錢唐傾城瞻禮檀。施填委。因卜西關高峰下。考室以居。俄成大院。然修不事舉唱。但終日危坐如木偶。或問宗門事。但一笑而已。出則士女嘩逐。戲牽耳于頤下。交結之。時號長耳相和尚。乾祐三年十一月示疾。明年三月中夜坐終。檀越門人以髹枲為永久計。久之復見夢于刺史陳榮曰。吾床坐未完。且而視之。則床坐果不髹枲。趣命工。
周文益
姓魯氏餘杭人。七齡即獲依新定智通院全偉禪師削染。甫弱冠。從希覺律師。登具於越之開元寺。既而覺師。又以毗尼之道。盛化于鄮峰之育王寺。益仍聽稟焉。未幾南遊。止長慶法會。俄偕友出湖湘。過漳浦遇羅漢琛公于地藏寺。琛公問云。上座何往。答行腳去。云行腳事作么生。答不知。云不知最親切。益有省。遂求咨決于琛焉。
后至臨川。州收請以崇壽院出世。茶筵罷。四眾圍繞升座。益謂眾云。諸人既盡在此。山僧不可無語。聊為舉古人一則現成公案去也。珍重。便下座。時有僧于座下出禮拜。益云好問著僧方欲伸問。次。益云。長老未開堂。不答話。
有子方上座。自長慶來。益舉棱和尚偈。問云。作么生是萬象之中獨露身。子方舉起拂子。益云。恁么會又爭得。進云。和尚尊意如何。
【現代漢語翻譯】 現代漢語譯本 於是有人舉手拉他，三次之後就舉過肩膀。後唐天成二年，抵達錢塘，全城的人都來瞻仰禮拜，佈施的東西堆積如山。因此在西關高峰下占卜選擇住處，建造房屋居住。不久就建成了一座大院。然而修繕時不事張揚，只是整天端坐著像個木偶。有人問他關於宗門的事情，他也只是一笑而已。出門時，士人和婦女喧鬧著追逐他，戲弄地拉他的耳朵到下巴處，互相結交。當時號稱他為『長耳相和尚』。乾祐三年十一月生病，第二年三月中夜裡坐著去世。信徒和門人爲了永久儲存他的遺體，用漆和麻布包裹。很久之後，刺史陳榮夢見他說：『我的床座還沒有完成。』前去檢視，發現床座果然沒有用漆和麻布包裹，於是趕緊命令工匠完成。
周文益
姓魯，是餘杭人。七歲時就到新定智通院依止全偉禪師剃度。剛滿二十歲，跟隨希覺律師，在越地的開元寺受具足戒。之後，希覺律師又在鄮峰的育王寺大力弘揚毗尼之道，文益仍然在那裡聽講學習。不久之後，他南遊，住在長慶法會。不久與朋友一起出遊湖湘，在漳浦的地藏寺遇到羅漢琛公。琛公問道：『上座要到哪裡去？』文益回答說：『去行腳。』琛公說：『行腳這件事是怎麼做的？』文益回答說：『不知道。』琛公說：『不知道最親切。』文益有所領悟，於是請求琛公指點。
後來到達臨川，州官邀請他在崇壽院主持佛事。茶會結束后，四眾弟子圍繞著他升座。文益對大家說：『各位既然都已在此，山僧不可不說話。姑且為大家舉一個古人的現成公案。珍重。』說完便下座。當時有個僧人在座下出來禮拜。文益說：『好問著僧方欲伸問。次。』文益說：『長老未開堂，不答話。』
有個叫子方的上座，從長慶來。文益舉棱和尚的偈語，問道：『怎麼是萬象之中獨露身？』子方舉起拂子。文益說：『這樣理解又怎麼行得通？』子方進一步問道：『和尚您的意思如何？』
【English Translation】 English version Then there were those who raised their hands to pull him, and after three times, he was lifted over the shoulder. In the second year of Tiancheng during the Later Tang Dynasty, he arrived in Qiantang, and the whole city came to admire and pay respects, with offerings piled up like mountains. Therefore, he divined and chose a place to live under Gaofeng in Xiguan, building houses to reside in. Soon, a large courtyard was completed. However, he did not make a show of repairs, but just sat upright all day like a wooden puppet. When asked about matters of the sect, he would only smile. When he went out, scholars and women would noisily chase after him, playfully pulling his ears down to his chin, and befriending him. At that time, he was known as 'Long-Eared Monk'. In the eleventh month of the third year of Qianyou, he fell ill. In the middle of the night in the third month of the following year, he passed away while sitting. Believers and disciples wrapped his body in lacquer and hemp cloth for permanent preservation. After a long time, the prefect Chen Rong saw him in a dream, saying, 'My bed seat is not yet finished.' Upon inspection, it was found that the bed seat was indeed not covered in lacquer and hemp cloth, so they quickly ordered craftsmen to complete it.
Zhou Wenyi
His surname was Lu, and he was from Yuhang. At the age of seven, he went to Xinding Zhitong Temple to be tonsured under Chan Master Quanwei. Just after turning twenty, he received the full precepts at Kaiyuan Temple in Yue under Lawyer Xijue. Later, Lawyer Xijue vigorously promoted the Vinaya path at Yuwang Temple in Maofeng, and Wenyi continued to listen and learn there. Not long after, he traveled south and stayed at the Changqing Dharma Assembly. Soon, he traveled with a friend to Hunan and Hubei, and met Lohan Chen Gong at Dizang Temple in Zhangpu. Chen Gong asked, 'Where are you going, Venerable?' Wenyi replied, 'Going on pilgrimage.' Chen Gong said, 'How is this pilgrimage done?' Wenyi replied, 'I don't know.' Chen Gong said, 'Not knowing is the most intimate.' Wenyi had an awakening and then sought guidance from Chen Gong.
Later, he arrived in Linchuan, and the state official invited him to preside over Buddhist affairs at Chongshou Temple. After the tea ceremony, the fourfold assembly surrounded him as he ascended the seat. Wenyi said to everyone, 'Since you are all here, this monk cannot remain silent. Let me tell you an existing case from the ancients. Treasure it.' After speaking, he descended from the seat. At that time, a monk came out from under the seat to prostrate. Wenyi said, 'The good question touches the monk who is about to ask.' Wenyi said, 'The elder has not yet opened the hall, so I will not answer questions.'
There was a Venerable Zifang who came from Changqing. Wenyi quoted a verse from Monk Leng, asking, 'What is the uniquely revealed body within the myriad phenomena?' Zifang raised his whisk. Wenyi said, 'How can you understand it like that?' Zifang further asked, 'What is your meaning, Venerable?'
益云。喚什麼作萬象。進云。古人不撥萬象。益云萬象之中獨露身。說什麼撥不撥。子方悟。述偈投誠。
江南國主。承益教戒。迎住報恩禪院。署凈慧號。上堂。古人道。我立地待汝構去。山僧今日坐地待汝構去。還有道理也。無。那個親那個疏。試裁斷看。
住清涼上堂。出家人但隨時及節便得。寒即寒熱即熱。欲知佛性義。當觀時節因緣。不見石頭和尚因看肇論。便解道。竺土大仙心。東西密相付參同契語。豈不是會萬物為己么。上座若能會萬物為己去。盡大地無一法可見。後頭道。光陰莫虛度。是古人恐爾移時失節。苦口叮嚀如此。珍重。
顯德五年戊午秋七月十七日示疾。閏月五日。剃澡畢集眾告別。跏坐而逝。壽七十四。臘五十五。謚大法眼。塔全身於江寧縣丹陽鄉名無相。後主為文勒頌德。韓熙載銘。
周慧明
錢唐蔣氏子。夙探三學。逮遍參得清涼益公指訣于臨川。遂歸隱天臺之白沙。以究所寤入。玄侶之扣激者。皆摧折莫敢近傍。因以為魔說。而謗詈四起。漢乾祐中。出山。時鄞之翠巖參公。率諸禪德。就僧主思憲院勘辨之。明酬對皆契宗旨。未幾。吳越錢氏造大報恩寺以住持迎之。署號圓通普照禪師。玄沙之道賴以振。顯德中示寂。時方大暑。眾欲即葬之。弟子
【現代漢語翻譯】 現代漢語譯本： 益云問道：『什麼叫做萬象？』進云回答：『古人不撥弄萬象。』益云說：『萬象之中獨露自身，說什麼撥不撥？』子方因此領悟，呈上偈語以表誠意。
江南國主，秉承益云的教誨，迎請他入住報恩禪院，並賜號『凈慧』。益云上堂說法：『古人道，我立地等待你構築。山僧我今日坐地等待你構築。』還有道理嗎？沒有嗎？哪個親近？哪個疏遠？試著判斷看看。
住持清涼寺時上堂說法：『出家人只要隨時順應時節就可以了。寒冷就寒冷，炎熱就炎熱。想要知道佛性的意義，應當觀察時節因緣。』不見石頭和尚因為看《肇論》，便理解說道：『竺土大仙心，東西密相付。』《參同契》的語言，豈不是會萬物為己用嗎？上座如果能夠會萬物為己用，整個大地就沒有一法可見。後面說道：『光陰莫虛度。』是古人恐怕你們一時失節，苦口婆心地叮嚀如此。珍重。
顯德五年戊午秋七月十七日示現疾病，閏月五日，剃頭洗澡完畢，召集眾人告別，跏趺而坐而逝。享年七十四歲，僧臘五十五年。謚號『大法眼』，全身塔葬于江寧縣丹陽鄉，名為無相。後主為此撰文勒石頌揚其功德，韓熙載撰寫銘文。
周慧明，錢塘蔣氏之子，早年探究三學（sānxué，指戒、定、慧），遍參各地后在臨川得到清涼益公的指點。於是歸隱天臺山的白沙，以探究所領悟的玄妙之處。玄學同道的叩問和辯論，都被他駁倒，沒有人敢靠近。因此被認為是魔說，誹謗謾罵四起。漢乾祐年間，出山。當時鄞縣的翠巖參公，率領眾禪師，在僧主思憲院與慧明勘辨。慧明的回答都契合禪宗宗旨。不久，吳越錢氏建造大報恩寺，迎請慧明擔任住持，賜號『圓通普照禪師』。玄沙（Xuánshā）的禪道因此得以振興。顯德年間示寂，當時正值大暑，眾人想要立即安葬他，弟子...
【English Translation】 English version: Yi Yun asked: 'What is called the myriad phenomena (wànxiàng)?' Jin Yun replied: 'The ancients did not manipulate the myriad phenomena.' Yi Yun said: 'Amidst the myriad phenomena, the self is uniquely revealed. What is there to say about manipulating or not manipulating?' Zi Fang thereby understood and presented a verse to express his sincerity.
The ruler of Jiangnan, adhering to Yi Yun's teachings, invited him to reside at Bao'en Monastery and bestowed upon him the title 'Pure Wisdom' (Jìng Huì). Yi Yun, in his Dharma talk, said: 'The ancients said, 'I stand here waiting for you to construct.' I, this mountain monk, sit here today waiting for you to construct.' Is there reason in this? Or is there not? Which is closer? Which is more distant? Try to discern.
While residing at Qingliang Monastery, he gave a Dharma talk: 'Monastics only need to accord with the seasons and times. Cold is cold, and heat is heat. If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and causality.' Didn't Stone Monk (Shítóu héshang) understand, upon reading the Zhao Lun (Zhaò Lùn), and say: 'The mind of the great sage of India is secretly transmitted from East to West.' The words of the Cantong Qi (Cāntóng Qì), aren't they about understanding the myriad things as oneself? If you, the assembly, can understand the myriad things as oneself, then there will be no Dharma to be seen in the entire earth. Later it says: 'Do not waste time.' This is because the ancients feared that you would lose the season, and they earnestly exhorted you in this way. Treasure this.
On the 17th day of the seventh month in the autumn of the fifth year of Xiande (Xiǎndé) (corresponding to the year 958), he manifested illness. On the fifth day of the intercalary month, after shaving and bathing, he gathered the assembly to bid farewell, sat in the lotus position, and passed away. He was seventy-four years old, with fifty-five years as a monk. He was posthumously honored with the title 'Great Dharma Eye' (Dàfǎyǎn), and his entire body was enshrined in a pagoda named Wuxiang (Wúxiàng) in Danyang Township, Jiangning County. The Later Lord wrote an inscription praising his virtues, and Han Xizai (Hán Xīzǎi) composed the epitaph.
Zhou Huiming (Zhōu Huìmíng) was the son of the Jiang family of Qiantang. Early on, he explored the Three Learnings (sānxué, referring to morality, concentration, and wisdom), and after widely visiting various places, he received guidance from Qingliang Yi Gong (Qīngliáng Yì Gōng) in Linchuan. Thereupon, he returned to White Sand (Báishā) on Mount Tiantai to investigate the mysteries he had awakened to. The inquiries and debates of fellow practitioners of the profound were all refuted by him, and no one dared to approach him. Therefore, it was considered demonic talk, and slander and abuse arose on all sides. During the Qianyou (Qiányòu) period of the Han Dynasty, he left the mountain. At that time, Cuiyan Can Gong (Cuìyán Cān Gōng) of Yin County, leading the assembly of Chan masters, examined and debated with Huiming at the Si Xian Monastery (Sī Xiàn Sì). Huiming's responses all aligned with the principles of Chan. Soon after, the Qian family of Wuyue built the Great Bao'en Monastery and invited Huiming to serve as abbot, bestowing upon him the title 'Perfectly Penetrating Universal Illumination Chan Master' (Yuántōng Pǔzhào Chánshī). The Chan path of Xuansha (Xuánshā) was thereby revitalized. He passed away during the Xiande period. At that time, it was the height of summer, and the assembly wanted to bury him immediately, but his disciples...
永安曰我知師請必無葬而阇維焉。獲舍利五色。
周行因
雁門人。參方得法于襄陽之鹿門山。尋游匡廬南唐元宗。承其名。請出世棲賢寺未期月遁居佛千巖。巖峻峭不易陟。有石室。深邃可禪燕。下瞰錦繡谷尤幽勝。因無弟子給侍。賴鄰僧時往來。所須曾莫之缺乏。居常有異鹿一。遇夜闌。則臥石檐下。錦囊鳥一棲石壁間。元宗三徴之。終不起。一日小疾。謂其人曰。捲上簾。我去我去。方捲簾。即下床行三數步。屹立而化。春秋七十許矣。阇維收余骨。塔之巖背。元宗使工寫其真。以供養。
宋彥求
生縉雲之葉氏。梁貞明中。落髮受具戒。即習毗尼于景霄律主。而獲其精粹。尋棄去游閩中。從長慶禪師。咨問心要。乃回浙赴請居丹丘之六通院。久之吳越錢氏聞其名以功臣院迎之後聚徒于州治之龍華寺。求澹無嗜好。專以利物濟眾。為己任。所得檀信。悉委之常住。門無扄鐍。房無筐篋。尼眾禮謁。輒斥去。遇度戒。四遠屯擁。日食累千僧。未嘗告匱。宋建隆終於所住。
宋道潛
蒲津武氏子。美容姿。軀幹頎碩。匈有七黑子。若魁斗幼依中條山棲巖大通院真寂禪師。剃染。既明戒檢。入雁門五臺山睹文殊大士。自爾遍歷禪會。及見臨川崇壽益禪師。頓了心地。閱藏典于衢
【現代漢語翻譯】 現代漢語譯本 永安說：『我知道老師的意思，請一定不要埋葬，而是火化。』（阇維（Dhajavi）：梵語，指火葬）獲得了五色的舍利。（舍利（Sarira）：佛教術語，指佛陀或高僧火化後遺留的結晶體）
周行因 雁門人。他參訪各地，在襄陽的鹿門山得到佛法。後來遊歷匡廬，南唐元宗仰慕他的名聲，請他出任棲賢寺的住持，但不到一個月，他就隱居到佛千巖。巖石險峻陡峭，難以攀登，那裡有一個石室，深邃適合禪修。從那裡向下看錦繡谷，景色尤其幽靜秀美。因為周行因沒有弟子侍奉，依靠鄰近的僧人時常來往，所需之物從未缺乏。他住的地方經常有一隻奇異的鹿，每到夜晚，就臥在石檐下；還有一隻錦囊鳥，棲息在石壁間。元宗多次徵召他，他始終不肯出山。有一天，他得了小病，對身邊的人說：『捲起簾子，我要走了，我要走了。』那人剛捲起簾子，他就下床走了幾步，屹立而逝。享年七十多歲。火化后，收集了他的遺骨，建塔于巖石背後。元宗派工匠畫了他的畫像，以供奉。
宋彥求 生於縉雲的葉氏家族。在梁貞明年間，剃度出家，受具足戒。隨即向景霄律主學習毗尼（Vinaya），獲得了其中的精髓。後來離開，遊歷閩中，跟隨長慶禪師，請教修心的要旨。於是返回浙江，應邀居住在丹丘的六通院。時間長了，吳越錢氏聽說了他的名聲，用功臣院來迎接他，之後他在州治的龍華寺聚集徒眾。宋彥求清心寡慾，沒有特別的愛好，專門以利益眾生為己任。得到的施捨，全部委託給常住（寺院）。門上沒有門閂，房間里沒有箱子。比丘尼前來拜謁，總是被他斥退。遇到傳戒的時候，四面八方的人聚集擁擠，每天吃飯的僧人有數千人，卻從未感到匱乏。宋建隆年間，在所住的寺院去世。
宋道潛 蒲津武氏之子。容貌俊美，身材高大魁梧，胸前有七顆黑痣，形狀像北斗七星。從小依附中條山的棲巖大通院真寂禪師剃度出家。精通戒律后，前往雁門五臺山，瞻仰文殊大士（Manjusri）。從此遍游各個禪宗寺院，見到臨川崇壽益禪師后，頓時明白了心地。在衢州閱讀藏經。
【English Translation】 English version Yong'an said, 'I know the teacher's intention, please do not bury him, but cremate him.' (Dhajavi: Sanskrit, referring to cremation) He obtained five-colored Sarira. (Sarira: Buddhist term, referring to the crystallized remains of the Buddha or high monks after cremation)
Zhou Xingyin A native of Yanmen. He traveled around and obtained the Dharma at Lumen Mountain in Xiangyang. Later, he traveled to Kuanglu. Emperor Yuanzong of the Southern Tang Dynasty admired his reputation and invited him to be the abbot of Qixian Temple, but in less than a month, he went into seclusion in Foqian Rock. The rock was steep and difficult to climb. There was a stone chamber there, deep and suitable for meditation. Looking down from there, the scenery of Jinxiu Valley was especially quiet and beautiful. Because Zhou Xingyin had no disciples to serve him, he relied on the frequent visits of neighboring monks, and he never lacked what he needed. In the place where he lived, there was often a strange deer, which would lie under the stone eaves at night; and a brocade bag bird, which nested on the stone wall. Emperor Yuanzong summoned him many times, but he always refused to come out of the mountain. One day, he fell ill and said to the people around him, 'Roll up the curtain, I'm leaving, I'm leaving.' As soon as the person rolled up the curtain, he got out of bed and took a few steps, and died standing upright. He was over seventy years old. After cremation, his remains were collected and a pagoda was built behind the rock. Emperor Yuanzong sent craftsmen to paint his portrait for worship.
Song Yiqiu Born into the Ye family of Jinyun. During the Zhenming period of the Liang Dynasty, he was tonsured and received the complete precepts. He then studied Vinaya (Vinaya) with the Vinaya Master of Jingxiao and obtained its essence. Later, he left and traveled to Minzhong, where he followed Zen Master Changqing and asked about the essentials of cultivating the mind. So he returned to Zhejiang and was invited to live in the Liutong Courtyard of Danqiu. After a long time, Qian of Wuyue heard of his reputation and welcomed him with the Gongchen Courtyard. Later, he gathered followers at Longhua Temple in the state capital. Song Yiqiu was pure and desireless, with no special hobbies, and devoted himself to benefiting all beings. All the alms he received were entrusted to the Changzhu (monastery). There were no bolts on the doors, and no boxes in the rooms. Bhikkhunis who came to pay their respects were always rejected by him. When it came to the ordination ceremony, people gathered from all directions, and thousands of monks ate every day, but he never felt short of supplies. During the Jianlong period of the Song Dynasty, he passed away in the temple where he lived.
Song Daoqian The son of the Wu family of Pujin. He had a handsome appearance and a tall stature, with seven black moles on his chest, shaped like the Big Dipper. From a young age, he relied on Zen Master Zhenji of Qiyan Datong Temple on Zhongtiao Mountain to be tonsured and ordained. After mastering the precepts, he went to Wutai Mountain in Yanmen to pay homage to Manjusri (Manjusri). From then on, he traveled to various Zen monasteries. After seeing Zen Master Chongshouyi of Linchuan, he suddenly understood the mind-ground. He read the Tripitaka in Quzhou.
之古剎。而文殊復現妙相於宴坐中。及詣鄞禮育王塔。見舍利紅色。行懸鐘外。潛悲喜交集。於是光文大師匯征請于山齋。行普賢懺法三七日。感遍吉降瑞。其所御象鼻。枕道場所。吳越王錢氏迎之入府。授菩薩戒造大伽藍。慧日永明。以居之。仍寵以慈化定慧禪師之號。月別給俸示優禮也。建隆二年辛酉九月十八日示疾而終。將入棺。白光晝發。十月茶毗于龍井。收舍利無算。有屠者。自以罪惡不可懺悔。展襟向火聚。請求不得。則死於火。斯須獲七粒。
開寶庚午。天臺韶國師。建塔以葬。癸酉塔頂時起白光。其機緣語句具載傳燈錄。
宋從彥
姓米氏。薊門人。年十五辭父母。出家于并州之慧覺寺。既受具歷游教苑。乃嘆曰。文字之學。徒足勞神。又豈可以解粘去縛哉。遂杖策南詢。見遁公于龍牙山中。為決所疑。唐清泰間。中州寧謐。彥北還。駐錫嵩少。頃之檀信響趨。明徒影附。堂殿壇場。由以落成。歷晉漢週三朝。寵令備至。開寶二年八月三日示疾而終。
宋紹巖
雍州劉氏子。母張氏。感異夢娠。巖生七年出家從高安禪師剃落。年十八進具。自爾遊歷諸方。而天臺四明之勝。尤所研玩。既與德韶禪師。共決凝滯于臨川之益公。遂閣錫錢唐西湖上真身寶塔寺。課誦法華妙
【現代漢語翻譯】 現代漢語譯本： 古老的寺廟。文殊菩薩再次在宴坐中顯現妙相。潛行前往鄞縣禮拜育王塔（Ashoka Pagoda），見到舍利（relics）呈紅色，懸掛在鐘外。潛行內心悲喜交加。於是光文大師彙集眾人，在山齋中請求潛行舉行普賢懺法（Samantabhadra Repentance Ritual）三七日。感應到普賢菩薩降臨瑞相，他所乘坐的象鼻，枕在道場之處。吳越王錢氏迎接他進入府邸，授予菩薩戒，建造大伽藍（large monastery）。慧日永明禪師居住於此。仍然以慈化定慧禪師的稱號優待他，每月另行供給俸祿，以示優厚的禮遇。建隆二年辛酉九月十八日示現疾病而圓寂。將要放入棺材時，白天發出白光。十月在龍井火化，收集到無數舍利。有一個屠夫，自己認為罪惡不可懺悔，展開衣襟面向火堆，請求（舍利）而不得，於是死在火中。一會兒后，獲得了七粒舍利。 開寶庚午年，天臺韶國師建造塔來安葬潛行。癸酉年，塔頂時常升起白光。他的機緣語句都詳細記載在《傳燈錄》中。 宋從彥 姓米，是薊門人。十五歲辭別父母，在并州的慧覺寺出家。受具足戒后，遊歷各個講經場所。於是感嘆道：『文字之學，只是徒勞精神，又怎麼可以解開束縛呢？』於是拄著枴杖向南尋訪，在龍牙山中見到遁公，為他解決疑惑。唐清泰年間，中州安寧平靜，從彥向北返回，駐錫在嵩山少林寺。不久，檀越信徒紛紛前來，求學的人也如影隨形。殿堂壇場，因此得以落成。歷經晉、漢、週三朝，朝廷的優待命令非常周到。開寶二年八月三日示現疾病而圓寂。 宋紹巖 是雍州劉氏的兒子，母親張氏，夢感奇異而懷孕。紹巖出生七年後出家，跟隨高安禪師剃度。十八歲受具足戒。從此遊歷各地，尤其對天臺山四明山的勝景，深入研究玩味。與德韶禪師一起，在臨川的益公處解決了心中的疑慮。於是將錫杖安放在錢塘西湖上的真身寶塔寺，專心誦讀《法華經》的奧妙。
【English Translation】 English version: An ancient temple. Venerable Manjushri manifested his wondrous form again during meditation. Qian Xing secretly went to Ningbo to pay homage to the Ashoka Pagoda, and saw that the relics (śarīra) were red and hanging outside the bell. Qian Xing was filled with mixed feelings of sorrow and joy. Thereupon, Great Master Guangwen gathered everyone and requested Qian Xing to perform the Samantabhadra Repentance Ritual (Pu Xian Chan Fa) for three seven-day periods in the mountain hermitage. He sensed the auspicious signs of Samantabhadra's descent, and the elephant trunk he rode on rested on the site of the Dharma practice. King Qian of Wuyue welcomed him into the palace, conferred the Bodhisattva precepts, and built a large monastery (mahāvihāra). Chan Master Hui Ri Yongming resided here. He was still treated with the title of Chan Master Cihua Dinghui, and was given a separate monthly salary to show preferential treatment. On the eighteenth day of the ninth month of the Xin You year of the Jianlong era, he manifested illness and passed away. When he was about to be placed in the coffin, white light appeared in broad daylight. In October, he was cremated at Longjing, and countless relics (śarīra) were collected. There was a butcher who, believing that his sins were unforgivable, spread his clothes towards the fire and requested (relics) but did not receive any, so he died in the fire. After a while, seven relics were obtained. In the Geng Wu year of the Kaibao era, National Teacher Shao of Tiantai built a pagoda to bury Qian Xing. In the Gui You year, white light often rose from the top of the pagoda. His karmic encounters and sayings are recorded in detail in the 'Transmission of the Lamp'. Song Congyan His surname was Mi, and he was from Jizhou. At the age of fifteen, he bid farewell to his parents and became a monk at Huijue Temple in Bingzhou. After receiving the full precepts, he traveled to various teaching centers. Then he sighed and said, 'The study of writing is merely exhausting the mind, and how can it untie the bonds?' So he leaned on his staff and sought guidance in the south, meeting Master Dun in the Longya Mountains, who resolved his doubts. During the Qingtai era of the Tang Dynasty, Central China was peaceful and tranquil. Congyan returned north and stayed at Shaolin Temple on Mount Song. Soon, benefactors and believers flocked to him, and students followed him like shadows. Halls and altars were thus completed. He went through the three dynasties of Jin, Han, and Zhou, and the court's orders of preferential treatment were very thorough. On the third day of the eighth month of the Kaibao era, he manifested illness and passed away. Song Shaoyan He was the son of the Liu family of Yongzhou, and his mother was Zhang, who conceived after a strange dream. Shaoyan became a monk at the age of seven, and was tonsured by Chan Master Gao'an. At the age of eighteen, he received the full precepts. Since then, he traveled to various places, especially the scenic spots of Tiantai and Siming Mountains, which he studied and appreciated deeply. Together with Chan Master Deshao, he resolved his doubts with Master Yi of Linchuan. Then he placed his staff at the True Body Pagoda Temple on West Lake in Qiantang, and devoted himself to reciting the wonders of the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra).
經。無怠晝夜。俄蓮華開庭宇間。人以為精誠所感云。建隆二年。誓效藥王焚身供養。吳越錢氏篤敬之。固留乃止。又嘗趨曹娥江自溺。以飽鱗互。會漁者拯之以出。卒無恙。固徙越之法華山。復召居杭之上方凈院。開寶四年七月。忽作偈累篇。示門人曰。吾平生誦經。滿二萬部。所愿以生安養也。今其可矣。竟坐逝。壽七十三。臘五十五。喪費悉給王府。茶毗獲舍利。函置之影堂中。垂不朽。
宋德韶
縉雲陳氏子。幼年出家受具。同光中。尋訪知識。初發心於投子。次謁龍牙遁和尚問云。雄雄之尊。為什麼近之不得。牙云如火與火。問忽遇水來又作么生。答汝不會我語。又天不蓋地不載時如何。答合如是。韶不喻。請益。牙謂韶曰。汝向後自會去。問疏山百匝千重。是何人境界。疏云左搓芒繩縛鬼子。進云。不落古今請師說。疏云不說。進云。為什麼不說。疏云。箇中不辨有無。進云。師今善說。疏大駭。如是歷參五十四善知識。然韶亦倦于參請矣。后至臨川但隨眾耳。一日有僧問凈慧如何是曹源一滴水。慧曰。是曹源一滴水。其僧惘然。韶則豁爾開悟于側。遂以所見似慧。慧云汝向後當爲國王師。祖道光大。吾不如也。游天臺。州牧錢俶。以國王子。向韶之名。延請問道。韶知其他日必貴。因以佛
【現代漢語翻譯】 現代漢語譯本 經。不要懈怠，日夜精進。不久，蓮花在庭院中開放。人們認為這是精誠所感的結果。建隆二年（961年），他發誓效仿藥王菩薩焚身供養。吳越國王錢氏非常敬重他，堅決挽留才作罷。他又曾前往曹娥江自溺，想以此來餵飽魚類。幸好漁民將他救起，最終安然無恙。後來他移居到越州的法華山。又被召回杭州的上方凈院居住。開寶四年（971年）七月，忽然寫下多篇偈頌，告訴門人說：『我平生誦經，已滿二萬部。所希望的是往生安養凈土。現在，時機到了。』最終坐化圓寂。享年七十三歲，僧臘五十五年。喪葬費用全部由王府供給。火化后得到舍利，用盒子裝好放置在影堂中，以示永不磨滅。
宋德韶（Song Deshao）
縉雲陳氏之子。幼年出家受具足戒。同光年間（923-926年），他四處尋訪善知識。最初在投子（Touzi）道場發心，接著拜訪龍牙遁（Longya Dun）和尚，問道：『雄雄之尊，為什麼不能接近？』龍牙遁回答說：『如同火與火。』德韶又問：『如果遇到水來又會怎麼樣？』龍牙遁回答說：『你不會理解我的話。』德韶又問：『天不覆蓋，地不承載時，又會如何？』龍牙遁回答說：『本該如此。』德韶不明白，請求進一步解釋。龍牙遁對德韶說：『你以後自然會明白的。』德韶又問疏山（Shushan）：『疏山百匝千重，是何人的境界？』疏山說：『左搓芒繩縛鬼子。』德韶進一步問：『不落古今，請師父說。』疏山說：『不說。』德韶問：『為什麼不說？』疏山說：『箇中不辨有無。』德韶說：『師父現在善於說法。』疏山大驚。德韶像這樣歷參五十四位善知識，然而德韶也對參訪感到疲倦了。後來到了臨川，只是隨眾而已。有一天，有僧人問凈慧（Jinghui）：『如何是曹源（Caoyuan）一滴水？』凈慧說：『是曹源一滴水。』那位僧人茫然不解，德韶在旁邊卻豁然開悟。於是將自己的見解告訴凈慧，凈慧說：『你以後應當成為國王的老師，弘揚祖師之道，我不如你。』德韶遊歷天臺山。州牧錢俶（Qian Chu）因為仰慕德韶的名聲，用國王子之禮，延請他問道。德韶知道他日後必定顯貴，因此用佛
【English Translation】 English version He was diligent day and night, never slacking. Soon, lotuses bloomed in the courtyard. People believed it was a result of his sincere devotion. In the second year of the Jianlong era (961), he vowed to emulate Bhaisajyaraja (Medicine King) Bodhisattva by burning his body as an offering. Qian of Wuyue (King Qian), deeply respected him and insisted he stay, so he stopped. He also once went to the Cao'e River to drown himself, intending to feed the fish. Fortunately, a fisherman rescued him, and he was unharmed. Later, he moved to Mount Fahua in Yuezhou. He was then summoned back to live at the Shangfang Jingyuan Monastery in Hangzhou. In July of the fourth year of the Kaibao era (971), he suddenly composed several verses and told his disciples: 'Throughout my life, I have recited scriptures, completing over twenty thousand sections. What I desire is to be reborn in the Pure Land of Sukhavati. Now, the time has come.' He then passed away peacefully while sitting in meditation. He lived to be seventy-three years old, with fifty-five years as a monk. All funeral expenses were provided by the royal court. After cremation, he obtained sarira (relics), which were placed in a box and enshrined in the ancestral hall, signifying their imperishable nature.
Song Deshao
He was the son of the Chen family of Jinyun. He left home at a young age and received full ordination. During the Tongguang era (923-926), he sought out knowledgeable teachers. He initially made his aspiration at Touzi. Then, he visited the Venerable Longya Dun and asked: 'The majestic and venerable, why can't one approach him?' Longya replied: 'Like fire meeting fire.' Deshao asked: 'What happens if water comes?' Longya replied: 'You don't understand my words.' Deshao further asked: 'What if the sky doesn't cover and the earth doesn't support?' Longya replied: 'It should be like that.' Deshao didn't understand and asked for further explanation. Longya said to Deshao: 'You will understand it yourself later.' Deshao then asked Shushan: 'Shushan, with its hundreds and thousands of layers, what realm does it represent?' Shushan said: 'Twisting hemp rope to bind a demon.' Deshao further asked: 'Without falling into the past or present, please explain, Master.' Shushan said: 'I won't say.' Deshao asked: 'Why won't you say?' Shushan said: 'Within it, one cannot distinguish existence from non-existence.' Deshao said: 'Master is now skilled at speaking Dharma.' Shushan was greatly surprised. Deshao visited fifty-four good teachers in this way, but Deshao also grew tired of seeking instruction. Later, he arrived in Linchuan and simply followed the assembly. One day, a monk asked Jinghui: 'What is a drop of water from Caoyuan?' Jinghui said: 'It is a drop of water from Caoyuan.' The monk was bewildered, but Deshao suddenly attained enlightenment beside him. He then shared his understanding with Jinghui, who said: 'You will become a teacher of kings in the future, propagating the ancestral way. I am not your equal.' Deshao traveled to Mount Tiantai. The governor of the state, Qian Chu, admired Deshao's reputation and invited him to ask about the Way with the respect due to a royal prince. Deshao knew that he would surely become prominent in the future, so he used the Buddha
法囑累焉。漢乾祐元年。戊申俶果嗣國位。為忠懿王。即遣使迎致。申弟子之禮。擇形勝地。為作道場。而般若其一也。開堂說法。凡十二會。語多不錄。得其旨者。遍天下。且智者顗公之傳鈔疏為多。自唐季以五代之亂。放失海外。新羅諸國。至是而忠懿以書幣求于高句麗。使一家教觀全璧而還者。韶之力也。故世以韶為智者後身云。開寶四年辛未華頂西峰忽摧。聲震遐邇。韶曰吾寧久乎。明年六月。大星隕于峰頂。林木變白。韶方示疾于蓮華峰眾參問如常。時二十八日。集弟子言別而逝。壽八十二。臘六十三。
宋行滿
萬州南浦人也。蚤年出蜀。閱潭湘禪會。掛錫石霜最久。諸公既示滅。乃抵豫章卒得指于大寂室中。尋游天臺。覽勝跡。因掌茗事于華頂峰下之智者院。平生怡懌。或與之共住幾十年。未嘗睹其有慍色夜就土榻。解衣喂蚤虱。晨坐房內外。則鉅松之上。寄生小樹低枝。若為滿作禮。識者以為異。食量差少。四十年間。維至昵。略不見其便溺。開寶初。忽謂其友曰。我將行矣。當爲我誦文殊名相助。其友從之。乃坐逝。春秋可八十餘。有唱道偈。頌行世。
宋延壽
生錢塘王氏。錢氏有兩浙壽以胥史督軍須。然質直。未嘗妄語。日行坐誦法華。不輟口。屬鄞之翠巖參公盛化
【現代漢語翻譯】 法囑託於他。漢乾祐元年，戊申年，俶果繼承了王位，成為忠懿王。他立即派遣使者迎接韶，以弟子之禮相待，選擇形勝之地，為他建造道場，般若院就是其中之一。韶開堂說法，共十二次法會，所說法語很多沒有被記錄下來。但領悟其宗旨的人，遍佈天下。而且智者顗公（智者大師，天臺宗的實際創始人）的傳抄疏解之作很多，自唐朝末年到五代十國的戰亂，散失到海外，如新羅等國。到這時，忠懿王用書信和財物向高句麗求取，使得天臺宗的教觀思想得以完整迴歸，這都是韶的力量。所以世人認為韶是智者大師的後身。開寶四年辛未年，華頂山西峰忽然崩塌，聲音震動遠近。韶說：『我難道還能長久嗎？』第二年六月，一顆大星隕落在峰頂，林木都變成了白色。韶在蓮華峰示現疾病，眾弟子前來參問如常。到二十八日，召集弟子告別而逝，享年八十二歲，僧臘六十三年。
宋朝的行滿禪師
是萬州南浦人。早年離開四川，遊歷潭州、湘州的禪會，在石霜寺掛單最久。各位禪師相繼圓寂后，他來到豫章，最終在大寂禪師的室內得到指點。之後遊歷天臺山，觀賞名勝古蹟，於是在華頂峰下的智者院掌管茶事。他一生怡然自得，有人與他共同居住幾十年，從未見過他有慍怒之色。晚上睡在土床上，解開衣服喂蚊子和虱子。早晨坐在房內外，巨大的松樹上寄生的小樹，會低下枝條，好像在向行滿禪師作禮。有見識的人認為這是奇異的現象。他的食量很少，四十年間，只與至親交往，幾乎不見他大小便。開寶初年，忽然對他的朋友說：『我將要走了，應當為我誦唸文殊菩薩的名號來幫助我。』他的朋友聽從了他，於是他坐著圓寂了。春秋大約八十多歲。有唱道偈和頌流傳於世。
宋朝的延壽禪師
出生于錢塘王氏。錢氏在兩浙之地任用延壽為胥吏，督管軍需。但他為人正直，從不妄語。每天行走坐臥都誦唸《法華經》，從不間斷。隸屬於鄞縣的翠巖寺，參公禪師在此弘揚佛法。
【English Translation】 The Dharma was entrusted to him. In the first year of Qianyou (948 AD) of the Han Dynasty, the year of Wushen, Chuguo succeeded to the throne and became King Zhongyi. He immediately sent envoys to welcome Shao, treating him with the respect due to a disciple, and chose a strategically advantageous place to build a Daog場 (Dharma practice place), of which the Prajna Institute was one. Shao opened the Dharma hall and preached the Dharma in twelve assemblies. Many of his words were not recorded, but those who understood his teachings spread throughout the world. Moreover, there were many transcriptions and commentaries of Zhiyi Gong (Zhiyi, the actual founder of the Tiantai school), which were lost overseas, such as to Silla and other countries, from the end of the Tang Dynasty to the turmoil of the Five Dynasties and Ten Kingdoms period. At this time, King Zhongyi sought them from Goryeo with letters and wealth, so that the complete teachings of the Tiantai school could be returned, all thanks to Shao's efforts. Therefore, the world considered Shao to be the reincarnation of Zhiyi. In the fourth year of Kaibao (971 AD), the Xinwei year, the West Peak of Huading Mountain suddenly collapsed, and the sound shook far and wide. Shao said, 'Can I last much longer?' The following June, a large star fell on the top of the peak, and the trees turned white. Shao manifested illness at Lotus Peak, and the disciples came to inquire as usual. On the 28th, he gathered his disciples to bid farewell and passed away, at the age of eighty-two, with sixty-three years as a monk.
The Song Dynasty's Chan Master Xingman
Was a native of Nanpu in Wanzhou. He left Sichuan early and traveled to the Chan gatherings in Tanzhou and Xiangzhou, staying at Shishuang Temple for the longest time. After the various Chan masters passed away, he came to Yuzhang and finally received guidance in the room of Chan Master Daji. Afterwards, he traveled to Mount Tiantai, admiring the scenic spots, and then took charge of tea affairs at the Zhizhe Institute under Huading Peak. He was content throughout his life, and those who lived with him for decades never saw him show any anger. At night, he slept on an earthen bed, undressing to feed mosquitoes and lice. In the morning, when he sat inside and outside the room, the small trees parasitic on the huge pine trees would lower their branches, as if bowing to Chan Master Xingman. Those with insight considered this a strange phenomenon. He ate very little, and for forty years, he only associated with close relatives, and was rarely seen to urinate or defecate. At the beginning of Kaibao, he suddenly said to his friend, 'I am about to leave, you should recite the name of Manjusri Bodhisattva to help me.' His friend obeyed him, and then he passed away sitting down. He was about eighty years old. There are Chan verses and eulogies circulating in the world.
The Song Dynasty's Yanshou
Was born into the Wang family of Qiantang. The Qian family employed Yanshou as a clerk in Liangzhe, supervising military supplies. However, he was upright and never lied. He recited the 'Lotus Sutra' every day, whether walking, sitting, or lying down, without interruption. He belonged to Cuiyan Temple in Yin County, where Chan Master Can Gong was propagating the Dharma.
。壽棄妻子。求剃染。既登戒習定於天臺之天柱峰者九旬。有鳥類斥鷃。巢衣褶中。俄謁國師韶公。抉擇所見。徙居雪竇山。從忠懿王錢氏請。為眾生行方等懺法。誦法華經計一萬三千餘部。著宗鏡萬善同歸等錄。營造塔像。不可殫紀。高麗國王。遠聞其譽。遣使致金縷織成袈裟。紫水精數珠。金澡罐等。
壽勤于訓迪。而接物利生。尤所究意。然自靈隱徙居永明。舉唱之繁。斯錄一二。僧問如何是永明妙旨。壽云。更添香著云。謝師指示。壽云且喜勿交涉。因有偈曰。欲識永明。指門前一湖水。日照光明生。風吹波浪起。僧問成佛作祖。亦出不得六道輪迴。亦出不得。未審出個甚麼不得。壽云出汝問處不得。僧問如何是大圓鏡。壽云破沙盆。開寶八年。終於所住。春秋七十二。臘三十七。葬于大慈山中。
宋緣德
錢塘黃氏。父超修儒而工畫。傅周昉佛粉本。受筆法于吳興李長史紹。德出家。既受具。從天龍道怤禪師。得心要。遍參江西之云居廬阜江南李氏召入內道場。別構羅漢院安置。苦辭。令居廬山新院。仍使有司列威儀奉引。德皆謝去。獨𢹂瓶負缽而已。及升座提唱。殊可觀。國相宋齊丘。師事焉開寶中卒。
宋唔恩
字修巳。姑蘇常熟人。姓路母張氏嘗夢。梵僧入其舍。而
【現代漢語翻譯】 現代漢語譯本：壽放棄妻子，請求剃度出家。受戒后，在天臺山的天柱峰修習禪定九十天。有像鷦鷯一樣的鳥，在衣服褶皺中築巢。不久后拜見國師韶公（韶公：一位受人尊敬的禪師），決斷所見。遷居到雪竇山。應忠懿王錢氏的請求，為眾生舉行方等懺法。誦讀《法華經》總計一萬三千多部。著有《宗鏡錄》、《萬善同歸集》等。建造佛塔佛像，數量無法詳細記載。高麗國王，遠遠地聽到他的名聲，派遣使者送來金線織成的袈裟、紫色水晶念珠、金澡罐等。 壽勤奮地教導弟子，並且特別注重接引眾生、利益眾生。自從從靈隱寺遷居到永明寺，他所提倡的禪法非常繁多，這裡只記錄一二。有僧人問：『如何是永明妙旨？』壽回答說：『更添香著。』僧人說：『感謝師父指示。』壽回答說：『且喜勿交涉。』因此作偈說：『欲識永明，指門前一湖水。日照光明生，風吹波浪起。』有僧人問：『成佛作祖，也出不得六道輪迴，也出不得，未審出個甚麼不得？』壽回答說：『出汝問處不得。』有僧人問：『如何是大圓鏡？』壽回答說：『破沙盆。』開寶八年，在所居住的寺院圓寂，享年七十二歲，僧臘三十七年，葬于大慈山中。 宋 緣德（緣德：宋代僧人） 錢塘黃氏，父親超擅長儒學和繪畫，臨摹周昉（周昉：唐代畫家）的佛像粉本，從吳興李長史紹那裡學習筆法。緣德出家，受具足戒后，跟隨天龍道怤禪師（道怤禪師：一位禪師）得到心要。遍參江西的云居山、廬阜山。江南李氏召他進入內道場，另外建造羅漢院安置他。他苦苦推辭，李氏讓他住在廬山新院，仍然讓有關官員列隊以威儀奉迎。緣德都謝絕了，只帶著瓶子和缽。等到他升座說法，非常值得觀看。國相宋齊丘（宋齊丘：一位朝廷官員）拜他為師。開寶年間圓寂。 宋 唔恩（唔恩：宋代僧人） 字修巳，姑蘇常熟人，姓路，母親張氏曾經夢見梵僧進入她的住所，因此懷孕。
【English Translation】 English version: Shou abandoned his wife and children and requested to be tonsured. After receiving the precepts, he practiced meditation at Tianzhu Peak in Mount Tiantai for ninety days. A bird resembling a wren nested in the folds of his robe. Soon after, he visited National Teacher Shao Gong (韶公: A respected Chan master) to resolve his insights. He moved to Mount Xuedou. At the request of King Zhongyi Qian Shi, he performed the Fangdeng repentance ceremony for sentient beings. He recited the Lotus Sutra more than thirteen thousand times. He authored works such as the Zongjing Lu and Wan Shan Tong Gui Ji. He constructed pagodas and images, the number of which cannot be fully recorded. The King of Goryeo, having heard of his reputation from afar, sent envoys to present a gold-threaded kasaya, purple crystal rosary, and golden bathing pot. Shou diligently instructed his disciples and particularly focused on receiving and benefiting sentient beings. Since moving from Lingyin Temple to Yongming Temple, the Chan teachings he advocated were numerous; only a few are recorded here. A monk asked, 'What is the subtle essence of Yongming?' Shou replied, 'Add more incense.' The monk said, 'Thank you for your instruction, Master.' Shou replied, 'Congratulations, but do not become entangled.' Therefore, he composed a verse: 'If you want to know Yongming, point to the lake in front of the gate. The sun shines and light arises, the wind blows and waves rise.' A monk asked, 'Even becoming a Buddha or an ancestor, one cannot escape the six realms of reincarnation, one cannot escape. What exactly cannot be escaped?' Shou replied, 'You cannot escape your question.' A monk asked, 'What is the Great Perfect Mirror?' Shou replied, 'A broken clay pot.' In the eighth year of Kaibao, he passed away at the temple where he resided, at the age of seventy-two, with thirty-seven years as a monk. He was buried in Mount Daci. Song Yuande (緣德: A Song Dynasty monk) From the Huang family of Qiantang, his father Chao excelled in Confucianism and painting, copying Zhou Fang's (周昉: A Tang Dynasty painter) Buddhist image drafts, and learning brush techniques from Wu Xing's Long History Li Shao. Yuande renounced the household life. After receiving the full precepts, he followed Chan Master Tianlong Dao Fu (道怤禪師: A Chan master) and attained the essential teachings. He widely visited Yunju Mountain and Lufu Mountain in Jiangxi. Li of Jiangnan summoned him to the inner monastery and built a separate Arhat Hall for him. He earnestly declined, so Li had him reside in the new monastery on Mount Lu, still ordering officials to escort him with ceremonial pomp. Yuande declined all of this, carrying only his water bottle and alms bowl. When he ascended the seat to preach, it was truly remarkable. State Chancellor Song Qi Qiu (宋齊丘: A court official) became his disciple. He passed away during the Kaibao era. Song Wu'en (唔恩: A Song Dynasty monk) His courtesy name was Xiu Si. He was from Changshu, Suzhou, with the surname Lu. His mother, Zhang, once dreamed of a Brahmin monk entering her residence, and as a result, she became pregnant.
娠。孩提中見沙門必迎拜。年十三。聞誦彌陀經有所感寤。因求出家。親黨挽留之。不可獲。披落於破山之興福寺。唐長興中。受具足戒。尋究南山律部于崑山慧聚寺。晉天福初。從𢹂李皓端師聽習。駿潁出流輩。漢開運間。依錢唐慈光院志因師。受天臺三觀六即之說。窮核法華光明經。止觀論等義。已而複述。有青藍冰水之譽。雍熙三年八月朔。中夜睹白光自井出。明滅不恒。顧謂其徒曰。吾報盡矣。自是絕粒禁語專志唸佛。夢祖師灌頂。擁納執金爐焚香。三繞其室。曰吾來迎汝。及覺猶聞香氣馥然。二十五日召弟子。為說止觀大要。面西端坐而化。壽七十三。臘五十五。阇維獲舍利。圓瑩無算。
宋義寂
字常照。姓胡氏。溫之永嘉人。方在娠。母頓厭葷血。及娩。蒙紫胞。墮蓐不呱泣。成童竟辭俗。為開元寺息慈師授法華經期月能闇誦。耆宿嘆美之。既登具戒。復往讀南山律于會稽。乃造天臺。研究止觀。先是智者遺文。遠則安史兵殘。近則會昌焚燬。零編斷簡。教跡幾熄。寂嘗于金華古藏中。得凈名疏因復有意于鳩集。以全其舊。時通玄韶公以禪學為兩浙忠懿王錢氏俶師。一日偶閱永嘉真覺集。有曰。同居四住。此處為齊。忠懿問。此何等語。韶答以為教家語。吾禪者不知也。且使召寂問其義。
【現代漢語翻譯】 現代漢語譯本：懷孕時，在孩提時代見到僧人必定上前迎接跪拜。十三歲時，聽到誦讀《彌陀經》有所感悟。因此請求出家，親戚朋友挽留他，沒有成功。在破山的興福寺剃度出家。唐長興年間，受具足戒。之後在崑山的慧聚寺深入研究南山律宗。晉天福初年，跟隨李皓端法師聽講學習，才華出衆，超越同輩。漢開運年間，依止錢塘慈光院的志因法師，接受天臺宗的三觀六即之說，深入研究《法華經》、《光明經》、《止觀論》等經義。之後又加以闡述，有青出於藍而勝於藍的美譽。雍熙三年八月初一，半夜看到白光從井中發出，忽明忽滅，變化不定。他回頭對他的弟子們說：『我報盡了。』從此斷絕飲食，禁止說話，專心念佛。夢見祖師為他灌頂，擁著他拿著金爐焚香，繞著房間三圈，說：『我來迎接你。』醒來后還能聞到香氣。二十五日召集弟子，為他們講解止觀的要點，面向西方端坐而逝。享年七十三歲，僧臘五十五年。火化后得到舍利（Śarīra），圓潤光潔，數量眾多。
宋朝的義寂（Yìjì）法師
字常照，姓胡，是溫州永嘉人。當他母親懷孕時，就厭惡葷腥。出生時，被紫色的胞衣包裹。放在褥子上不哭。成年後最終辭別世俗，跟隨開元寺的息慈法師學習《法華經》，一個月就能背誦。年長的僧人都讚歎他。受具足戒后，又前往會稽研讀南山律宗。於是前往天臺山，研究止觀。此前智者大師的遺作，遠的受到安史之亂的破壞，近的受到會昌法難的焚燬，零散的篇章，殘缺的簡牘，天臺宗的教義幾乎熄滅。義寂曾經在金華的古藏中，得到《凈名疏》，因此又想方設法收集，以保全它的原貌。當時通玄韶公以禪學作為兩浙忠懿王錢氏俶的老師。一天偶然閱讀《永嘉真覺集》，其中有句話說：『同居四住，此處為齊。』忠懿王問：『這是什麼話？』韶公回答說這是教家的話，我們禪宗的人不知道。於是讓召見義寂來問其中的含義。
【English Translation】 English version: During pregnancy, he would greet and prostrate before any Śrāmaṇa (monk) he saw as a child. At the age of thirteen, he was moved upon hearing the recitation of the Amitābha Sūtra (Mítuó jīng). Consequently, he requested to leave home, but his relatives and friends tried to dissuade him, without success. He was tonsured at Xingfu Temple (Xīngfú sì) on Broken Mountain. During the Changxing era of the Tang Dynasty, he received the full monastic precepts (Bhikkhu ordination). Afterward, he deeply studied the Nanshan Vinaya School (Nánshān lǜ zōng) at Huiju Temple (Huìjù sì) in Kunshan. At the beginning of the Tianfu era of the Jin Dynasty, he followed Dharma Master Li Haoduan (Lǐ Hàoduān) to listen and learn, displaying outstanding talent that surpassed his peers. During the Kaiyun era of the Han Dynasty, he relied on Dharma Master Zhiyin (Zhìyīn) of Ciguang Monastery (Cíguāng yuàn) in Qiantang, accepting the Tiantai School's (Tiāntāi zōng) teachings of the Threefold Contemplation (sān guān) and the Six Identities (liù jí), deeply studying the meanings of the Lotus Sūtra (Fǎhuá jīng), the Golden Light Sūtra (Guāngmíng jīng), and the Treatise on Cessation and Contemplation (Zhǐ Guān lùn). Later, he further elaborated on them, earning the reputation of 'surpassing blue from indigo'. On the first day of the eighth month of the third year of Yongxi, in the middle of the night, he saw a white light emanating from the well, flickering and unstable. He turned to his disciples and said, 'My karmic retribution is exhausted.' From then on, he abstained from food, refrained from speaking, and focused solely on reciting the Buddha's name. He dreamed that the Patriarch (zǔshī) performed an Abhiseka (灌頂) for him, embraced him, held a golden censer, and circled the room three times, saying, 'I have come to welcome you.' Upon awakening, he could still smell the fragrant aroma. On the twenty-fifth day, he summoned his disciples and explained to them the essentials of Cessation and Contemplation (Zhǐ Guān), and passed away peacefully facing west in a seated posture. He lived to the age of seventy-three, with fifty-five years as a monk. After cremation, countless Śarīra (舍利) were obtained, round and lustrous.
Song Dynasty's Yiji (Yìjì) Dharma Master
His courtesy name was Changzhao (Chángzhào), and his surname was Hu. He was a native of Yongjia in Wenzhou. While his mother was pregnant, she developed an aversion to meat and blood. At birth, he was enveloped in a purple amniotic sac. When placed on the mat, he did not cry. As he grew up, he eventually renounced the secular world and followed Dharma Master Xici (Xīcí) of Kaiyuan Temple (Kāiyuán sì) to study the Lotus Sūtra (Fǎhuá jīng), memorizing it within a month. The elder monks praised him. After receiving the full monastic precepts, he went to Kuaiji to study the Nanshan Vinaya School. Then he went to Mount Tiantai to study Cessation and Contemplation. Previously, the writings of Zhiyi (智顗), the Great Master Zhi Zhe, were destroyed by the An Shi Rebellion (Ān Shǐ zhī luàn) in the distant past, and by the Huichang Persecution (Huìchāng fǎ nàn) in the recent past. Scattered chapters and broken tablets caused the teachings of the Tiantai School to almost die out. Yiji once obtained the Commentary on the Vimalakirti Sutra (Jìngmíng shū) from an ancient collection in Jinhua, and therefore intended to collect them in order to preserve its original form. At that time, Tongxuan Shao Gong (Tōngxuán Sháo Gōng) served as the teacher of King Qian Chu (Qián Chǔ) of Wuyue (Wúyuè) with his Chan (禪) teachings. One day, he happened to read the Yongjia Collection of True Awakening (Yǒngjiā Zhēnjué jí), which said: 'Living together in the Four Abodes, this place is equal.' King Qian Chu asked, 'What does this mean?' Shao Gong replied that it was a teaching from the Teaching School (教家), which we Chan practitioners do not know. Therefore, he ordered Yiji to be summoned to ask about its meaning.
寂至。因得以前意。請于忠懿而為遣使。弊于海國。以致其書焉。天臺一宗至於今賴之。
太平興國五年。詔天下僧尼。試經業。寂引弟子。自螺溪趨州治試。且先安置於州治之寺樓上。樓迫大山。夜夢剎柱陷入地。獨心惡之。且雨甚亟。遷處西偏。而山頹樓壓矣。海門靈石。昔智者冬居道場也。地屬黃巖。眾請寂乘舟泛海。講金光明流水長者品。放生。以為常法。寺像為一新。上聞詔遣高品衛紹欽。入山重建壽昌寺。為所在官僚授菩薩戒。雍熙初。又授戒于永安縣之光明寺。會尊像隳弛。偶于腹中。獲唐咸通六年。沙門希皎。所發願辭。觀者知于寂有宿契。四年赴臨海縉雲永嘉東陽諸邑請。九月至自縉雲。十月寢疾千寺之方丈。十一月四日。垂誡囑後事。奄爾而化。壽六十九。臘五十。初寂嘗寓四明之育王寺。夢登國清上方。有寶莊嚴幢座在焉。題曰。文殊臺。前限拒馬不可入。俄而觀音菩薩。手卻拒馬。從中出接。頓覺己與菩薩身合。自是勝氣日增。而進于才辯矣。講法華光明凈名梵網等經。止觀金錍等論。法界還源等觀。玄義禪源詮永嘉集等。各數遍。所著止觀義例法華十妙不二門科節等。各數卷。
宋永安
姓翁氏。溫州永嘉人。少聞同郡匯征大師與樂安孫郃相往來。因投之出家。然征性
【現代漢語翻譯】 現代漢語譯本：寂至（Ji Zhi），因為之前有所領悟，於是請求忠懿王（Zhongyi Wang）派遣使者，前往海外國家，送達書信。天臺宗（Tiantai School）能夠流傳至今，都依賴於他。 太平興國五年，朝廷下詔天下僧尼，考覈經書業務。寂至帶領弟子，從螺溪（Luoxi）前往州府參加考試，先被安置在州府寺廟的樓上。樓房靠近大山，夜裡寂至夢見寺廟的柱子陷入地下，他心裡感到厭惡。恰逢大雨傾盆，於是搬遷到西邊，結果山體崩塌，樓房被壓毀了。海門靈石（Haimen Lingshi），是過去智者大師（Zhiyi）冬天居住的道場。此地屬於黃巖（Huangyan）。眾人請求寂至乘船泛海，講解《金光明經·流水長者品》（Golden Light Sutra Chapter on the Elder流水長者），放生，作為常規做法。寺廟的佛像煥然一新。皇上聽聞此事，下詔派遣高品衛紹欽（Wei Shaoqin），入山重建壽昌寺（Shouchang Temple），為當地官僚授予菩薩戒。雍熙（Yongxi）初年，又在永安縣（Yong'an County）的光明寺（Guangming Temple）授予菩薩戒。適逢佛像破損，偶然在佛像腹中，發現了唐朝咸通六年（Xiantong 6th year of Tang Dynasty），沙門希皎（Shamen Xijiao）所發下的愿辭。觀看的人們知道寂至與希皎有前世的因緣。四年後，寂至應臨海（Linhai）、縉雲（Jinyun）、永嘉（Yongjia）、東陽（Dongyang）等地的邀請講法。九月從縉雲返回，十月在千寺（Qiansi）的方丈室生病，十一月初四，留下遺囑安排後事，安然圓寂，享年六十九歲，僧臘五十年。當初寂至曾經住在四明（Siming）的育王寺（Yuwang Temple），夢見登上國清寺（Guoqing Temple）上方，那裡有寶物莊嚴的幢座，上面題寫著『文殊臺（Manjusri Platform）』。前面有限制馬匹的障礙物，無法進入。忽然觀音菩薩（Avalokitesvara Bodhisattva）用手移開障礙物，從中出來迎接他，寂至立刻感覺自己與菩薩合為一體。從此以後，他的才氣日益增長，辯才無礙。他講解《法華經》（Lotus Sutra）、《光明經》（Golden Light Sutra）、《凈名經》（Vimalakirti Sutra）、《梵網經》（Brahma Net Sutra）等經典，《止觀》（Mohe Zhiguan）、《金錍論》（Jin Pi Lun）等論著，《法界還源觀》（Dharmadhatu Pratityasamutpada）等觀法，《玄義》（Profound Meaning）、《禪源詮》（Chan Source Explanation）、《永嘉集》（Yongjia Collection）等著作，都講了很多遍。他所著的《止觀義例》（Zhiguan Yili）、《法華十妙》（Lotus Sutra Ten Mysteries）、《不二門科節》（Non-Duality Gate Sections）等，各有數卷。 宋朝的永安（Yong'an），姓翁（Weng），是溫州永嘉（Yongjia of Wenzhou）人。年少時聽說同郡的匯征大師（Hui Zheng）與樂安（Le'an）的孫郃（Sun He）有交往，於是投奔他出家。然而匯征的性格……
【English Translation】 English version: Ji Zhi, because he had previous understanding, requested King Zhongyi to send envoys to overseas countries to deliver letters. The Tiantai School has been able to continue to this day, relying on him. In the fifth year of the Taiping Xingguo era, the imperial court issued an edict to monks and nuns throughout the country to examine their knowledge of scriptures. Ji Zhi led his disciples from Luoxi to the prefectural city to take the exam, and they were first placed on the upper floor of a temple in the prefectural city. The building was close to the mountain, and at night Ji Zhi dreamed that the pillars of the temple were sinking into the ground, which he disliked. It happened to be raining heavily, so they moved to the west side, and as a result, the mountain collapsed and the building was crushed. Haimen Lingshi was the place where Master Zhiyi used to reside in winter. This place belongs to Huangyan. The people requested Ji Zhi to take a boat to the sea, to lecture on the 'Chapter on the Elder 流水長者' of the 'Golden Light Sutra', and to release living beings as a regular practice. The statues of the temple were completely renewed. The emperor heard about this and issued an edict to send Gao Pin Wei Shaoqin to rebuild Shouchang Temple in the mountains and to confer the Bodhisattva precepts to the local officials. At the beginning of the Yongxi era, he also conferred the precepts at Guangming Temple in Yong'an County. Coincidentally, the statues were damaged, and by chance, in the belly of the statue, they found the vows made by Shamen Xijiao in the sixth year of Xiantong in the Tang Dynasty. Those who saw it knew that Ji Zhi had a past life connection with Xijiao. Four years later, Ji Zhi went to Linhai, Jinyun, Yongjia, Dongyang and other places at their request to preach. He returned from Jinyun in September, and fell ill in the abbot's room of Qiansi Temple in October. On the fourth day of November, he left his last words to arrange his affairs, and passed away peacefully, at the age of sixty-nine, with fifty years of monastic life. In the beginning, Ji Zhi once lived in Yuwang Temple in Siming, and dreamed of ascending to the upper part of Guoqing Temple, where there was a treasure-adorned banner seat, inscribed with 'Manjusri Platform'. There were obstacles to restrict horses in front, and he could not enter. Suddenly, Avalokitesvara Bodhisattva moved the obstacles away with his hand and came out to greet him, and Ji Zhi immediately felt that he and the Bodhisattva were one. From then on, his talent increased day by day, and his eloquence was unimpeded. He lectured on the 'Lotus Sutra', 'Golden Light Sutra', 'Vimalakirti Sutra', 'Brahma Net Sutra' and other scriptures, 'Mohe Zhiguan', 'Jin Pi Lun' and other treatises, 'Dharmadhatu Pratityasamutpada' and other contemplations, 'Profound Meaning', 'Chan Source Explanation', 'Yongjia Collection' and other works, all many times. His works such as 'Zhiguan Yili', 'Lotus Sutra Ten Mysteries', 'Non-Duality Gate Sections', etc., each have several volumes.
高伉。每事之者。多以不合去而安曲盡無所忤。儕類嘆以為難及。唐天成間。隨侍至錢唐。俄遁之隱僻。行頭陀法。既又入閩。參扣禪指。然皆以盜賊擾攘。道路梗澀而止。乃依國師韶公于天臺。盡遣群滯。尋歸省。征咄之曰。棄背孝養。罪何容貸。今幸來歸。還有裨補前咎計否。安跪而對曰。從來無事用以塞責。征首肯之。吳越國王錢氏。召居報恩寺。並署禪師號。仍合華嚴李論于經。而募人雕板。得檀施。皆培植二田。略無儲畜。實納子之修潔者也。開寶七年終。春秋六十四。法臘四十四。阇維舌根累煅不壞。
贊曰。
夫戒定慧 學者司南 戒捉定縛 卒用慧殲 非三而一 非一而三 根有利鈍 鮮克爾兼 修多羅部 及阿毗曇 毗柰耶等 是討是探 蘊為玄解 發為妙談 涅槃心印 於焉久緘 付大迦葉 允也其堪 至達磨氏 法乃遐沾
新修科分六學僧傳卷第八 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第九
浙東沙門 曇噩 述
施學
無而必以求諸人為貪。有而以子諸人為吝。惟貪若吝。三界眾生之大患也。故先佛。教之內施以去貪。則頭目手足。齒髮膚爪。是已。教
【現代漢語翻譯】 現代漢語譯本 高伉，無論做什麼事情，大多因為與人不合而離開，但他安於委曲求全，不冒犯他人，同伴們都感嘆難以趕上他。唐天成年間，他隨侍他人到了錢唐（今杭州），不久就遁世隱居。他修行頭陀法（佛教的一種苦行方式），之後又進入閩地（今福建），參訪禪宗的指引。然而，都因為盜賊擾亂，道路阻塞而停止。於是他依止國師韶公于天臺山（位於浙江省），完全擺脫了各種滯礙。不久后他回家探望，他的家人責備他說：『拋棄孝道和贍養，罪過怎麼能夠饒恕？現在幸好你回來了，還有什麼可以彌補以前的過錯嗎？』高伉跪著回答說：『我從來沒有用任何事情來搪塞責任。』他的家人表示認可。吳越國王錢氏，召他居住在報恩寺，並授予禪師的稱號。他還將《華嚴經》和李通玄的《華嚴論》結合起來研究，並募集人們雕刻經版。得到的佈施，都用來培植農田，幾乎沒有儲存。他確實是僧人中修行清凈的人。開寶七年去世，享年六十四歲，僧臘四十四年。火化后，舌根經過多次煅燒而不壞。
贊曰：
戒、定、慧，是學佛者的指南。戒律用來約束，禪定用來束縛，最終用智慧來消滅煩惱。非三而一，非一而三。根器有利鈍，很少有人能夠兼顧。修多羅部（經藏），以及阿毗曇（論藏），毗柰耶（律藏）等，都是需要探討和探索的。將蘊藏的道理闡釋為玄妙的解釋，將內心的感悟表達為精妙的言談。涅槃（佛教最高境界）的心印，在那裡被長久地封存。交付給大迦葉（摩訶迦葉，釋迦牟尼十大弟子之一），確實是因為他能夠勝任。到達磨氏（菩提達摩，禪宗初祖），佛法才得以廣泛傳播。
《新修科分六學僧傳》卷第八 《卍新續藏》第77冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第九
浙東沙門 曇噩 述
施學
沒有卻一定要向別人索取是貪婪。有卻吝嗇于給予別人是吝嗇。貪婪和吝嗇，是三界眾生的大患。所以過去的佛，教導人們通過佈施來去除貪婪，比如佈施頭、眼睛、手、腳、牙齒、頭髮、面板、指甲等。
【English Translation】 English version Gao Kang, in everything he did, often left due to disagreements with others, but he was content with compromising and never offended anyone. His peers sighed, considering him difficult to match. During the Tiancheng era of the Tang Dynasty, he served someone and went to Qiantang (present-day Hangzhou). Soon after, he retreated into seclusion. He practiced the Dhuta (austerities) practices. Later, he entered Min (present-day Fujian), seeking guidance from Chan (Zen) masters. However, all these endeavors were halted due to disturbances by bandits and obstructed roads. Therefore, he relied on National Teacher Shao at Mount Tiantai (located in Zhejiang Province), completely freeing himself from all hindrances. Soon after, he returned home to visit. His family rebuked him, saying, 'Abandoning filial piety and support, how can the sin be forgiven? Now that you have fortunately returned, is there anything you can do to make up for your past mistakes?' Gao Kang knelt and replied, 'I have never used anything to evade responsibility.' His family acknowledged this. King Qian of Wuyue summoned him to reside at Bao'en Temple and bestowed upon him the title of Chan Master. He also combined the Avatamsaka Sutra (Flower Garland Sutra) with Li Tongxuan's Commentary on the Avatamsaka Sutra for study and raised funds to carve printing plates. The donations he received were all used to cultivate fields, with almost no savings. He was indeed a pure practitioner among monks. He passed away in the seventh year of the Kaibao era, at the age of sixty-four, with forty-four years as a monk. After cremation, his tongue root remained intact after repeated burning.
Eulogy:
Precepts, Samadhi (meditation), and Wisdom are the compass for Buddhist learners. Precepts are used to restrain, Samadhi to bind, and ultimately Wisdom to eliminate afflictions. Not three and one, not one and three. Faculties are sharp or dull; few can master all. The Sutra Pitaka (collection of discourses), as well as the Abhidhamma (collection of philosophical treatises), and the Vinaya (collection of monastic rules), are all to be investigated and explored. To explain the hidden principles as profound interpretations, to express inner insights as exquisite discourses. The mind-seal of Nirvana (the ultimate state of liberation) is sealed there for a long time. Entrusted to Mahakasyapa (one of the ten great disciples of Shakyamuni Buddha), indeed because he was capable. Reaching Bodhidharma (the first patriarch of Zen Buddhism), the Dharma was widely disseminated.
Newly Compiled Classified Biographies of Six Monks, Volume 8 Supplement to the Wanzi Tripitaka, Volume 77, No. 1522, Newly Compiled Classified Biographies of Six Monks
Newly Compiled Classified Biographies of Six Monks, Volume 9
Shramana Tan'e of Eastern Zhejiang, Narrated
The Study of Giving
To demand from others when one has nothing is greed. To be stingy in giving to others when one has is miserliness. Greed and miserliness are the great afflictions of beings in the Three Realms. Therefore, the Buddhas of the past taught people to eliminate greed through giving, such as giving one's head, eyes, hands, feet, teeth, hair, skin, and nails.
之外施以去吝。則國城妻子。服食器玩。是已。蓋愛者貪吝之本。而身又愛之本也。然同有此身。則同有此愛。夫能忘所愛。則足以遺身。推所愛。則足以利物。而貪若吝於何有。且釋迦世尊之為菩薩時。於三千大千世界。無芥子許地。不捨身命。以求菩提。噫愛而至於遺身利物。以成菩提。其愛與非也。故系二科于施學之下。為世勸云。
遺身科
晉僧群
不知何許人。有高行。居羅江海中之霍山。山有大石。廣數丈。而洼其中。深可六七尺。得泉焉。味甘而色冽。且飲之能不饑。號盂泉。群因之以辟五穀。晉安太守陶夔。從群乞而遺之出山。輒臭氣不可聞。夔必欲致之。乃親渡海至山下。風雨暝晦。留數日不得往。嘆曰正謂山靈。勒回俗駕耳。遂去。群庵外有澗。與盂泉隔。非略彴莫可渡。一日忽有折翅鴨。身橫略彴上。群欲舉杖撥去之。恐致鴨死。因不得飲者數日。遂沒。壽百四十。臨終曰。我少時折一鴨翅。此其報也。
宋曇稱
史失其氏。河北人。游彭城。宿逆旅。主人夫妻皆八十餘。窮悴無子息。稱留視養。如己父母。畢其世。葬之而去。至駕山。駕山之人。為稱言。虎暴莫之止。稱曰。虎饑耳。我當以身飽之。乃解衣夜坐草中。祝之曰。愿此血肉。作甘露味。充滿法界
【現代漢語翻譯】 現代漢語譯本： 除了佈施之外，還要去除吝嗇。那麼，對於國都、城池、妻子、衣服、飲食、器皿、玩物，這些就已經是身外之物了。因為愛是貪婪和吝嗇的根本，而對自身的愛又是所有愛的根本。然而，既然同樣擁有這個身體，也就同樣擁有對自身的愛。如果能夠忘記所愛之物，就足以捨棄自身；推廣所愛之物，就足以利益他人。那麼，貪婪和吝嗇又從何而來呢？況且釋迦世尊（釋迦牟尼佛，佛教的創始人）作為菩薩時，在三千大千世界（佛教宇宙觀中的一個巨大世界體系）中，沒有像芥菜籽那麼大的地方，不是用來捨棄身命，以求得菩提（覺悟）。唉！愛到了捨棄自身、利益他人，以成就菩提的程度，這種愛與不愛又有什麼區別呢？所以將這兩個科目放在佈施學習之後，是爲了勸誡世人。 遺身科 晉朝僧人僧群（人名） 不知道是哪裡人，但有高尚的品行。居住在羅江（地名）海中的霍山（山名）。山上有塊大石頭，面積有幾丈寬，中間凹陷，深度有六七尺。裡面有泉水，味道甘甜而清冽，而且喝了能不感到飢餓，被稱為盂泉（泉名）。僧群因此得以不吃五穀雜糧。晉安（地名）太守陶夔（人名），向僧群乞求泉水，但泉水一離開山就變得臭不可聞。陶夔一定要得到泉水，於是親自渡海到山下。當時風雨交加，天色昏暗，住了幾天也沒能上山。感嘆道：『這正是山神，阻止我這俗人的到來啊！』於是離開了。僧群的庵（小寺廟）外有條小溪，與盂泉隔開，沒有小橋就無法渡過。有一天，忽然有隻折斷翅膀的鴨子，橫躺在小橋上。僧群想舉起枴杖撥開它，又怕導致鴨子死亡，因此有幾天沒能喝到泉水。最終圓寂，享年一百四十歲。臨終時說：『我年輕時折斷了一隻鴨子的翅膀，這就是報應啊。』 宋朝僧人曇稱（人名） 史書上沒有記載他的姓氏，是河北（地名）人。遊歷到彭城（地名），住在旅店裡。旅店的主人夫妻倆都八十多歲了，貧窮困苦，沒有子女。曇稱留下來照顧他們，像對待自己的父母一樣，直到他們去世，安葬了他們才離開。到了駕山（山名），駕山的人對曇稱說，老虎兇暴，無法制止。曇稱說：『老虎只是餓了而已，我應當用我的身體餵飽它。』於是脫下衣服，夜晚坐在草叢中，祝願道：『愿我的血肉，化作甘露美味，充滿整個法界（佛教宇宙觀）。』
【English Translation】 English version: Besides giving, one must also eliminate stinginess. Then, kingdoms, cities, wives, clothing, food, utensils, and playthings are already external possessions. Because love is the root of greed and stinginess, and love for oneself is the root of all love. However, since we all possess this body, we all possess love for it. If one can forget what one loves, one can abandon oneself; extending what one loves is enough to benefit others. Then, where do greed and stinginess come from? Moreover, when Shakyamuni Buddha (the founder of Buddhism) was a Bodhisattva, in the three thousand great thousand worlds (a vast cosmic system in Buddhist cosmology), there was no place as small as a mustard seed where he did not give up his life to seek Bodhi (enlightenment). Alas! Loving to the point of abandoning oneself, benefiting others, and achieving Bodhi, what difference is there between this love and non-love? Therefore, placing these two subjects after the study of giving is to exhort the world. Section on Abandoning the Body Monk Sengqun (personal name) of the Jin Dynasty It is not known where he was from, but he had noble conduct. He lived on Mount Huo (mountain name) in the sea of Luojiang (place name). There was a large rock on the mountain, several zhang wide, with a depression in the middle, six or seven chi deep. There was a spring in it, with a sweet and clear taste, and drinking it could prevent hunger, called Meng Spring (spring name). Sengqun was thus able to avoid eating grains. Tao Kui (personal name), the prefect of Jinan (place name), asked Sengqun for the spring water, but as soon as the water left the mountain, it became foul-smelling. Tao Kui insisted on obtaining the water, so he personally crossed the sea to the foot of the mountain. The wind and rain were heavy, and the sky was dark. He stayed for several days but could not go up the mountain. He sighed, 'This is the mountain spirit preventing my vulgar arrival!' So he left. Outside Sengqun's hermitage (small temple) was a stream, separated from Meng Spring. Without a small bridge, it was impossible to cross. One day, a duck with a broken wing was lying across the small bridge. Sengqun wanted to lift his staff to push it away, but he was afraid of causing the duck's death, so he could not drink the spring water for several days. He eventually passed away at the age of one hundred and forty. At the time of his death, he said, 'When I was young, I broke a duck's wing, this is the retribution.' Monk Tancheng (personal name) of the Song Dynasty His surname was not recorded in history, he was from Hebei (place name). He traveled to Pengcheng (place name) and stayed in an inn. The innkeeper and his wife were both over eighty years old, poor and without children. Tancheng stayed to take care of them, as if they were his own parents, until they passed away, and he buried them before leaving. When he arrived at Jia Mountain (mountain name), the people of Jia Mountain told Tancheng that the tigers were fierce and could not be stopped. Tancheng said, 'The tigers are just hungry, I should feed them with my body.' So he took off his clothes and sat in the grass at night, praying, 'May my flesh and blood transform into sweet dew, filling the entire Dharma Realm (Buddhist cosmology).'
。使一切眾生。息貪害意。于未來際。獲無上法食。明日往視之。則餘頭顱而已。鄉里收以為塔。虎暴自是無復作。
宋法進
或曰道進。或曰法迎。生唐氏。涼州張掖人。少以苦行聞。為沮渠蒙遜所敬。遜沒。子景環為胡所破。弟安周立。是歲大饑。進屢請賑濟。安周不答。進則持刀褁鹽。至餓者群聚處。次第授三歸。即掛衣盔樹上。而臥于地。授刀餓者。使割身肉。以共濟。餓者未忍。乃自起割之。蘸鹽以遍啖餓者。兩股既盡。語餓者曰。我倦。汝自取之。雖皮骨。猶足以給數日。無使王知。茍知則奪而去之矣。餓者皆悲悼。不敢正視。頃之其弟子與王使至。輿以還宮。安周感悟。發倉廩存活。不可勝數。明日進乃絕。阇維煙𦦨亙天。火不息者七日。而舌無所壞。起三層塔瘞之。弟子僧遵有高行。
宋僧富
生山氏。高陽人也。少孤篤學。美儀止。偽秦衛將軍楊邕。襄陽習鑿齒皆友善。聽道安講放光般若感悟。遂祝髮為沙門。安沒。還魏郡廷尉寺謝賓客。山行見一小兒。為群賊牽去。問之則曰。欲以其心肝祭神也。兒啼垢面視富。富即脫所著衣。遺賊曰。請毋用人祭。而用羊豕祭。此衣所以為羊豕價也。賊不可。富遂從賊取刀。㓟其腹。血淋漓仆道旁。賊大驚皆奔散。富雖困。猶能言。
【現代漢語翻譯】 現代漢語譯本： 使一切眾生，止息貪婪和加害之心，在未來獲得無上的佛法滋養。第二天去看他，就只剩下頭顱了。鄉里人將他的頭顱收斂起來建塔供奉。從此以後，老虎的暴行就停止了。
宋朝的法進（Fajin，人名）
有人說他叫道進（Daojin，人名），也有人說他叫法迎（Faying，人名）。出生于唐氏家族，是涼州張掖人。年輕時就以苦行著稱，受到沮渠蒙遜（Juqu Mengxun，人名）的尊敬。蒙遜去世后，他的兒子沮渠景環（Juqu Jinghuan，人名）被胡人打敗。他的弟弟沮渠安周（Juqu Anzhou，人名）繼位。那一年發生了大饑荒，法進多次請求賑濟，安周不答應。法進就拿著刀裹著鹽，到飢餓的人群聚集的地方，依次為他們授三歸依（皈依佛、皈依法、皈依僧）。然後把衣服和頭盔掛在樹上，自己躺在地上，把刀交給飢餓的人，讓他們割自己的肉，用來共同度過難關。飢餓的人不忍心下手，他就自己起來割肉，蘸著鹽分給飢餓的人吃。兩腿的肉都割盡后，他對飢餓的人說：『我累了，你們自己取吧。即使是皮和骨頭，也足夠你們吃好幾天了。不要讓國王知道，如果國王知道了，就會奪走這些肉。』飢餓的人都悲傷地哭泣，不敢正視他。不久，他的弟子和國王的使者到了，用車輛把他送回宮中。安周感動醒悟，打開糧倉賑濟百姓，救活的人數不勝數。第二天，法進就去世了。火化時，煙霧瀰漫天空，火焰燃燒了七天都沒有熄滅，而他的舌頭卻完好無損。人們建造了一座三層塔來埋葬他。他的弟子僧遵（Sengzun，人名）也有很高的德行。
宋朝的僧富（Sengfu，人名）
出生于山氏家族，是高陽人。從小失去父親，刻苦學習。容貌端正。偽秦的衛將軍楊邕（Yang Yong，人名），襄陽的習鑿齒（Xi Zaochi，人名）都與他友善。聽道安（Daoan，人名）講解《放光般若經》後有所感悟，於是剃度出家為沙門。道安去世后，他回到魏郡廷尉寺謝絕賓客。在山中行走時，看到一個小孩子被一群強盜拉走。詢問后得知，強盜想要用他的心肝來祭神。小孩滿臉污垢地哭著看著僧富，僧富就脫下自己穿的衣服，送給強盜說：『請不要用人來祭祀，而用牛羊豬來祭祀。這件衣服就作為牛羊豬的價錢吧。』強盜不答應。僧富就從強盜手中奪過刀，剖開自己的腹部，鮮血淋漓地倒在路旁。強盜非常驚恐，都逃散了。僧富雖然很虛弱，還能說話。
【English Translation】 English version: To enable all sentient beings to cease their greed and harmful intentions, and to obtain the supreme Dharma nourishment in the future. The next day, upon visiting him, only his head remained. The villagers collected it and built a pagoda to enshrine it. From then on, the tiger's violence ceased.
Song Dynasty: Fajin (法進, personal name)
Some say his name was Daojin (道進, personal name), others say Faying (法迎, personal name). Born into the Tang family, he was a native of Zhangye in Liangzhou. He was known for his ascetic practices from a young age and was respected by Juqu Mengxun (沮渠蒙遜, personal name). After Mengxun's death, his son Juqu Jinghuan (沮渠景環, personal name) was defeated by the Hu people. His younger brother Juqu Anzhou (沮渠安周, personal name) succeeded him. That year, there was a great famine, and Fajin repeatedly requested relief, but Anzhou refused. Fajin then took a knife and wrapped it with salt, and went to the place where the hungry people gathered. He successively administered the Three Refuges (皈依佛,皈依法,皈依僧 - Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha) to them. Then he hung his clothes and helmet on a tree and lay down on the ground, handing the knife to the hungry people, asking them to cut his flesh to share and overcome the difficulties together. The hungry people could not bear to do it, so he got up himself and cut his flesh, dipping it in salt and feeding it to the hungry people. After both of his thighs were exhausted, he said to the hungry people: 'I am tired, take it yourselves. Even the skin and bones are enough to feed you for several days. Do not let the king know, for if the king knows, he will take it away.' The hungry people all wept sadly and dared not look at him directly. Soon, his disciples and the king's messengers arrived and carried him back to the palace. Anzhou was moved and awakened, and opened the granaries to relieve the people, saving countless lives. The next day, Fajin passed away. During the cremation, the smoke filled the sky, and the flames burned for seven days without extinguishing, but his tongue remained intact. People built a three-story pagoda to bury him. His disciple Sengzun (僧遵, personal name) also had high virtue.
Song Dynasty: Sengfu (僧富, personal name)
Born into the Shan family, he was a native of Gaoyang. He lost his father at a young age and studied diligently. He had a handsome appearance. Yang Yong (楊邕, personal name), the General of the Guards of the Pseudo-Qin, and Xi Zaochi (習鑿齒, personal name) of Xiangyang were both friendly with him. After listening to Daoan (道安, personal name) explain the Fangguang Prajna Sutra, he was moved and shaved his head to become a Shramana (沙門, a Buddhist monk). After Daoan's death, he returned to the Tingwei Temple in Weijun to decline guests. While walking in the mountains, he saw a child being dragged away by a group of bandits. Upon asking, he learned that the bandits wanted to use his heart and liver to sacrifice to the gods. The child looked at Sengfu with a tearful, dirty face. Sengfu took off his clothes and gave them to the bandits, saying: 'Please do not use humans for sacrifice, but use cattle, sheep, and pigs. Let these clothes be the price for the cattle, sheep, and pigs.' The bandits refused. Sengfu then snatched the knife from the bandits and cut open his own abdomen, collapsing on the roadside covered in blood. The bandits were terrified and fled. Although Sengfu was weak, he could still speak.
行路問而悲之。因相與抱持而哭。既送小兒還其家。又急以針線。縫其腹涂之驗藥。輿歸寺。少時而差。
宋法羽
冀州人。年十五。為沙門慧始童子。始刻苦於道。羽落髮能嗣其行。慕法華經藥王菩薩樊身之施。於是自蒲坂以白晉王姚緒。緒曰入道多門。何必自焚。對曰。吾愿如是。即服香油。以布纏其身。誦經坐火柵中。聲至眉額焦爛。而後絕。時年四十五。
宋慧紹
不知何許人。八歲依沙門僧要。為童子。落髮于臨川招提寺。陰積薪高數丈。虛其中如龕狀。乃以所欲為辭要。要苦遮挽之。不從。復設八關齋會。別往來者。是日車馬奔輳。金帛填委。中夜忽失紹所在。求之則已坐薪龕中。而燎及頂額矣。然猶聞其唱一心云。俄有大星如斗。墜煙焰中。再墜再舉不可測。火三日乃已。又后三日。而一梧桐生其處。蓋紹無恙時所嘗言者。且戒勿伐。時年二十八。其師僧要。壽一百六十。沒于招提寺。
宋僧瑜
生周氏。吳興餘杭人。年十二。為沙門。嘗與曇溫慧光。廬于山南。號招隱。常曰。結果三塗。情形故也。情將盡矣。形亦宜捐。其遠追藥王焚身之軌可也。於是誦藥王品。以即火聚。時年四十四。後有雙桐。生其室。世號雙桐和尚。
宋僧慶
生陳氏。巴
【現代漢語翻譯】 現代漢語譯本 （眾人）在路上詢問這件事，都為之感到悲傷。於是互相擁抱哭泣。之後送小兒回到他家，又趕緊用針線縫合他的腹部，塗上有效的藥物，用車輛送回寺廟。不久之後（小兒）就痊癒了。
宋 法羽（Song Fayu） 冀州人。十五歲時，作為沙門慧始（Huishi）的童子。慧始刻苦修行，法羽剃度后能夠繼承他的修行。他仰慕《法華經》中藥王菩薩（Yaowang Pusa）焚身供養的壯舉。於是從蒲坂稟告晉王姚緒（Yao Xu）。姚緒說：『入道的門徑很多，何必自焚呢？』法羽回答說：『我願意這樣做。』隨即服用香油，用布纏繞全身，誦讀經文，坐在火柵中。聲音直到眉毛和額頭焦爛，然後才斷絕。當時四十五歲。
宋 慧紹（Hui Shao） 不知是哪裡人。八歲時依附沙門僧要（Sengyao），作為童子。在臨川招提寺剃度。暗中堆積柴火數丈高，中間挖空像龕一樣。於是用自己的願望作為辭別僧要的理由。僧要極力勸阻挽留他，慧紹不聽從。又設定八關齋會，告別來往的人。當天車馬奔騰聚集，金銀綢緞堆積如山。半夜忽然不見了慧紹的蹤影，尋找他時，發現他已經坐在柴火龕中，火焰已經燒到頭頂和額頭了。然而還能聽到他唱『一心』。不久有一顆像斗一樣大的星星，墜落在煙焰中，再次墜落又再次升起，無法預測。火燒了三天停止。又過了三天，一棵梧桐樹在那個地方生長出來。這是慧紹生前曾經說過的，並且告誡不要砍伐。當時二十八歲。他的師父僧要，享年一百六十歲，在招提寺去世。
宋 僧瑜（Seng Yu） 俗姓周（Zhou），吳興餘杭人。十二歲時，成為沙門。曾經與曇溫（Tanwen）、慧光（Huiguang）在山南結廬而居，號為招隱。僧瑜常說：『墮入三塗惡道，是情感造成的。情感將要消盡了，形體也應該捨棄。』他傚法藥王菩薩焚身的壯舉。於是誦讀《藥王品》，投入火中。當時四十四歲。後來有兩棵梧桐樹，在他的房間里生長出來。世人稱他為雙桐和尚（Shuangtong Heshang）。
宋 僧慶（Seng Qing） 俗姓陳（Chen），巴
【English Translation】 English version People on the road inquired about this matter and were saddened by it. They embraced each other and wept. Afterwards, they sent the child back to his home, and hurriedly used needle and thread to sew up his abdomen, applying effective medicine, and transported him back to the temple by vehicle. Before long, (the child) recovered.
Song Fayu (A monk's name) A person from Ji Prefecture. At the age of fifteen, he became a novice of the monk Huishi. Huishi practiced diligently, and Fayu, after being tonsured, was able to continue his practice. He admired the act of self-immolation by Bhaisajyaraja Bodhisattva (Yaowang Pusa, Medicine King Bodhisattva) in the Lotus Sutra. Therefore, he reported to King Yao Xu of Jin from Puban. Yao Xu said, 'There are many paths to enter the Way, why must you burn yourself?' Fayu replied, 'This is my wish.' Immediately, he took fragrant oil, wrapped his body in cloth, recited scriptures, and sat in a fire fence. The sound continued until his eyebrows and forehead were charred, and then he passed away. He was forty-five years old at the time.
Song Huishao (A monk's name) It is not known where he was from. At the age of eight, he became a novice of the monk Sengyao. He was tonsured at Zhaoti Temple in Linchuan. Secretly, he piled up firewood several zhang high, hollowing out the middle like a niche. Then, he used his wish as a reason to bid farewell to Sengyao. Sengyao tried hard to dissuade and retain him, but Huishao did not listen. He also set up an Eight Precepts Fasting assembly to bid farewell to those coming and going. On that day, carriages and horses rushed to gather, and gold and silk piled up like mountains. In the middle of the night, Huishao suddenly disappeared. When they searched for him, they found that he was already sitting in the firewood niche, and the flames had already burned to the top of his head and forehead. However, they could still hear him chanting 'One Mind'. Soon, a star as large as the Dipper fell into the smoke and flames, falling again and rising again, unpredictable. The fire burned for three days before stopping. Three days later, a Chinese parasol tree grew in that place. This was what Huishao had said when he was alive, and he warned not to cut it down. He was twenty-eight years old at the time. His master, Sengyao, lived to be one hundred and sixty years old and passed away at Zhaoti Temple.
Song Sengyu (A monk's name) His lay surname was Zhou, and he was from Yuhang in Wuxing. At the age of twelve, he became a monk. He once lived in a hut south of the mountain with Tanwen and Huiguang, calling it Zhaoyin. Sengyu often said, 'Falling into the three evil realms is caused by emotions. When emotions are about to be exhausted, the physical body should also be discarded.' He followed the example of Bhaisajyaraja Bodhisattva's act of self-immolation. Therefore, he recited the Bhaisajyaraja Bodhisattva Chapter and threw himself into the fire. He was forty-four years old at the time. Later, two Chinese parasol trees grew in his room. People called him the Double Chinese parasol Monk (Shuangtong Heshang).
Song Sengqing (A monk's name) His lay surname was Chen, and he was from Ba
西安漢人。家世事五斗米道。慶猶悟其非。十三為沙門。止義興寺。凈修梵行。愿求見佛。初然三指。乃辟榖。大明三年二月八日。于武擔山寺西。對其所造凈名像前。焚身供養。有物如龍狀。從火昇天。時年二十三。
宋慧益
廣陵人。史不書氏。少為沙門。有至行。大明四年。始辟榖。餌麻麥。六年絕麻麥。食酥油。頃之又絕酥油。服香丸。時雖肢體無力。而神情殊壯。七年四月八日。于鐘山置鑊。油滿其中。乘牛車詣龍門。辭孝武皇帝。乃入鑊。據小床。以油灌吉貝自纏。且灌一長帽著之。帝令太宰江夏王義恭。至鑊所勸曰。為道多涂。何必焚身。答曰。本願如此。不必上煩聖慮。乞度僧二十人。以隆佛法。有詔許之。即誦藥王正品。火至眉。聲猶朗然。翌日帝為設齋建寺。號藥王。以擬本事也。
宋曇弘
黃龍人。史不書氏。少為沙門。專精律部。宋永初中。游番禺。止臺寺。又游交趾仙山寺。誦無量壽及觀音經。誓生安養。孝建二年。乃聚薪自焚。弟子爭抱持以歸。則其身已半焦爛矣。更一月小差。復失之。跡其所往。則火赫然。而命已盡。明日人有見弘黃金色。身乘一鹿。以西馳者。
齊法光
秦州隴西人也。史失其氏。年二十九。為沙門。不服纊帛。辟五穀。啖
【現代漢語翻譯】 現代漢語譯本： 西安（Xi'an，地名）。家世代信奉五斗米道（Wudoumi Dao，一種道教派別）。慶（Qing，人名）意識到它的錯誤。十三歲出家為沙門（Shamen，佛教僧侶），住在義興寺（Yixing Temple，寺廟名）。清凈地修行梵行（Fanxing，清凈的行為），發願要見到佛。最初燃三個手指供佛，然後開始辟榖（Bigu，不食五穀）。大明（Daming，年號）三年二月八日，在武擔山寺（Wudanshan Temple，寺廟名）西邊，對著他所造的凈名像（Jingming Statue，維摩詰像）前，焚燒自身供養。有東西像龍一樣，從火中昇天。當時年齡二十三歲。
宋慧益（Song Huiyi，人名）
廣陵（Guangling，地名）人。史書沒有記載他的姓氏。年少時出家為沙門，有高尚的德行。大明四年，開始辟榖，吃麻麥。六年斷絕麻麥，吃酥油。不久又斷絕酥油，服用香丸。當時雖然肢體無力，但精神卻非常旺盛。七年四月八日，在鐘山（Zhongshan，山名）設定大鍋，裡面裝滿油。乘坐牛車前往龍門（Longmen，地名）。向孝武皇帝（Xiaowu Emperor，皇帝名）辭別，於是進入油鍋。坐在小床上，用油澆濕吉貝（Jibei，一種布料）纏繞自身，並且澆濕一頂長帽戴上。皇帝命令太宰（Taizai，官名）江夏王義恭（Jiangxia Prince Yigong，人名），到油鍋那裡勸說：『修道有很多途徑，何必焚燒自身？』回答說：『我原本的願望就是這樣，不必讓您費心。希望能夠度化僧人二十人，來弘揚佛法。』皇帝下詔允許。慧益於是誦讀《藥王菩薩本事品》（Yaowang Pusa Ben Shi Pin，藥王菩薩本生故事），火燒到眉毛，聲音仍然洪亮。第二天，皇帝為他設齋飯，建造寺廟，命名為藥王寺（Yaowang Temple，寺廟名），來比擬他的行為。
宋曇弘（Song Tan Hong，人名）
黃龍（Huanglong，地名）人。史書沒有記載他的姓氏。年少時出家為沙門，專心研究律部（Lvbu，佛教戒律）。宋永初（Song Yongchu，年號）年間，遊歷番禺（Panyu，地名），住在臺寺（Tai Temple，寺廟名）。又遊歷交趾（Jiaozhi，地名）仙山寺（Xianshan Temple，寺廟名）。誦讀《無量壽經》（Wuliangshou Jing，佛經名）及《觀音經》（Guanyin Jing，佛經名），發誓往生安養（Anyang，極樂世界）。孝建（Xiaojian，年號）二年，於是堆積柴火自焚。弟子們爭相抱持他回來，但他的身體已經半焦爛了。過了一個月稍微好轉，又失去了他。追蹤他所去的地方，只見火光熊熊，而他的生命已經結束。第二天有人看見曇弘身體呈現黃金色，乘騎著一隻鹿，向西邊馳去。
齊法光（Qi Faguang，人名）
秦州（Qinzhou，地名）隴西（Longxi，地名）人。史書遺漏了他的姓氏。二十九歲時，出家為沙門。不穿絲綿衣物，不吃五穀，吃……
【English Translation】 English version: Xi'an (Place name). His family had been followers of the Wudoumi Dao (Five Pecks of Rice School, a Taoist sect) for generations. Qing (Personal name) realized its errors. At the age of thirteen, he became a Shamen (Buddhist monk), residing in Yixing Temple (Temple name). He diligently cultivated pure conduct (Fanxing, pure conduct), vowing to see the Buddha. Initially, he burned three fingers as an offering, and then began to practice Bigu (abstaining from grains). On the eighth day of the second month of the third year of Daming (Era name), west of Wudanshan Temple (Temple name), in front of the Jingming Statue (Vimalakirti Statue) he had made, he burned himself as an offering. Something resembling a dragon ascended to the sky from the fire. He was twenty-three years old at the time.
Song Huiyi (Personal name)
A native of Guangling (Place name). The historical records do not mention his surname. He became a Shamen in his youth, possessing noble conduct. In the fourth year of Daming, he began to practice Bigu, eating hemp and wheat. In the sixth year, he stopped eating hemp and wheat, eating ghee. Soon after, he stopped eating ghee, taking fragrant pills. Although his limbs were weak at the time, his spirit was exceptionally strong. On the eighth day of the fourth month of the seventh year, he placed a cauldron in Zhongshan (Mountain name), filled with oil. He rode in an ox cart to Longmen (Place name). He bid farewell to Emperor Xiaowu (Emperor's name), and then entered the cauldron. He sat on a small bed, pouring oil over Jibei (a type of cloth) to wrap himself, and also poured oil over a long hat, wearing it. The Emperor ordered the Grand Tutor (official title) Prince Yigong of Jiangxia (Personal name), to go to the cauldron and advise him, saying, 'There are many paths to cultivate the Way, why must you burn yourself?' He replied, 'This is my original vow, there is no need to trouble Your Majesty. I request that twenty monks be ordained to promote the Buddha's teachings.' The Emperor issued an edict granting his request. Huiyi then recited the 'Chapter on the Original Vows of Bhaisajyaraja Bodhisattva' (Yaowang Pusa Ben Shi Pin, Chapter on the Original Vows of Bhaisajyaraja Bodhisattva), his voice still clear even as the fire reached his eyebrows. The next day, the Emperor held a vegetarian feast for him and built a temple, naming it Yaowang Temple (Temple name), to commemorate his actions.
Song Tan Hong (Personal name)
A native of Huanglong (Place name). The historical records do not mention his surname. He became a Shamen in his youth, specializing in the Vinaya (Lvbu, Buddhist precepts). During the Yongchu (Era name) period of the Song dynasty, he traveled to Panyu (Place name), residing in Tai Temple (Temple name). He also traveled to Xianshan Temple (Temple name) in Jiaozhi (Place name). He recited the 'Infinite Life Sutra' (Wuliangshou Jing, Sutra name) and the 'Avalokitesvara Sutra' (Guanyin Jing, Sutra name), vowing to be reborn in Sukhavati (Anyang, Pure Land). In the second year of Xiaojian (Era name), he piled up firewood and burned himself. His disciples struggled to hold him and bring him back, but his body was already half-burned. After a month, he slightly recovered, but then lost him again. Tracing where he had gone, they only saw blazing fire, and his life had ended. The next day, someone saw Tan Hong's body appearing golden, riding a deer, heading west.
Qi Faguang (Personal name)
A native of Longxi (Place name) in Qinzhou (Place name). The historical records omitted his surname. At the age of twenty-nine, he became a Shamen. He did not wear silk or cotton clothing, abstained from grains, and ate...
松葉松脂。及飲香油。以焚身自誓。稍積薪于記城寺。大明五年。十月二十日。果滿其志。火至眉目。經聲猶了了。時年四十。
始豐沙門法存。讀蓮經。慕藥王焚身供養事。且欲以化其鄉里之孱弱不立者。卒行其志。太守蕭緬。遣沙門慧深。為塔表彰之。
齊法凝
姓龐氏。會州人。初武帝嘗于夢中。游齊山。覺而遍問其地于群臣。卒莫有知者。乃詔天下訪求之。而得於會之城北七里所。因立精舍于上。給田度僧。以垂永久。凝以童子占籍焉。戒行精苦。禪觀修明。每入定。輒經月。至年七十。偶于佛像前。置高座。坐燒一指。晝夜略不動搖。火及臂煙𦦨愈熾。弟子或欲撲滅者。或叫呼禁止者。皆不聽。火遂及身。七日七夜。惟一灰聚。眾共埋骨其所。而樹塔焉。
周普圓
武帝時。戾上三輔。素行頭陀。樂以慈悲利益群品。諸少年有愿從出家者。輒引度無所憚。默誦華嚴每徹一部。雖弟子莫之知也。多於林墓間。坐繩床習定。屢閱晨夕間。乞食則一往村落。性無怖懼。常有鬼四目六牙。身毛下垂。手持曲杖竟前。圓瞪視而已。鬼遽隱。有人從圓乞頭。將自斬。其人因謝不受而止。有從乞手。遂自以繩系腕于樹。以刀自肘斷予之。因悶絕仆地。竟卒于郊南之樊川。道俗慕其行。爭欲
【現代漢語翻譯】 現代漢語譯本 松樹的松脂和香油，用來焚燒身體以表達誓願。在記城寺稍微堆積柴火。大明五年十月二十日，最終實現了他的志願。火焰燒到眉毛和眼睛，誦經的聲音仍然清晰可辨。當時年齡四十歲。
始豐的沙門（佛教出家人）法存，閱讀《蓮經》（《妙法蓮華經》），仰慕藥王菩薩焚身供養的事蹟，並且想要以此來感化他家鄉那些懦弱沒有志氣的人，最終實現了他的志願。太守蕭緬，派遣沙門慧深，為他建塔來表彰他的行為。
齊代的法凝
姓龐，會州人。當初武帝曾經在夢中，遊歷齊山。醒來後向群臣詢問齊山的位置，最終沒有人知道。於是下詔天下訪求齊山，最終在會州城北七里處找到了。因此在山上建立精舍，給予田地和僧人，以使其永久存在。法凝以童子的身份登記在精舍。戒律嚴謹刻苦，禪定觀修明晰。每次入定，常常經歷一個月。到七十歲時，偶然在佛像前，設定高座，坐在上面燒掉一根手指。日夜稍微都不動搖，火焰燒到手臂，煙霧瀰漫越來越旺盛。弟子中有人想要撲滅火焰，有人叫喊著禁止，他都不聽。火焰於是燒到全身，七天七夜，只剩下一堆灰燼。眾人共同將骨灰埋葬在那裡，並且樹立塔來紀念他。
周代的普圓
武帝時期，居住在戾上三輔一帶，一向奉行頭陀行（苦行）。樂於用慈悲心利益眾生。少年中有願意跟隨他出家的，就引導他們出家，沒有什麼顧忌。默默誦讀《華嚴經》（《大方廣佛華嚴經》），每次完整地誦讀一遍。即使是他的弟子也不知道。經常在林地和墓地之間，坐在繩床上習禪定。多次經歷從早到晚。乞食的時候就前往村落。性格沒有畏懼。常常有鬼，長著四隻眼睛六顆牙齒，身體的毛髮下垂，手裡拿著彎曲的枴杖來到他面前。普圓瞪著眼睛看著它，鬼立刻就消失了。有人向普圓乞討頭顱，將要自己砍下。那個人因此感謝他而不接受。有人向他乞討手臂，於是自己用繩子把手腕綁在樹上，用刀從肘部砍下來給了他。因此昏悶倒地。最終死在郊南的樊川。道士和俗人都仰慕他的行為，爭相...
【English Translation】 English version He used pine resin and fragrant oil to burn his body as a vow. He piled firewood slightly at Jicheng Temple. On the twentieth day of the tenth month of the fifth year of the Daming era, he finally fulfilled his ambition. The fire reached his eyebrows and eyes, and the sound of chanting scriptures was still clear. He was forty years old at the time.
The Shramana (Buddhist monk) Facun of Shifeng, reading the Lotus Sutra (the 'Saddharma Puṇḍarīka Sūtra'), admired the deeds of Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva) offering his body by burning, and also wanted to transform the weak and unambitious people in his hometown. He finally fulfilled his ambition. The prefect Xiao Mian sent the Shramana Huishen to build a pagoda to commend him.
Qi Dynasty - Fa Ning
His surname was Pang, and he was from Huizhou. Initially, Emperor Wu once traveled to Mount Qi in a dream. After waking up, he asked his ministers about the location of Mount Qi, but no one knew. Therefore, he issued an edict to search for it throughout the country, and it was finally found seven miles north of Huizhou City. Therefore, a Jing She (retreat) was established on the mountain, giving land and monks to make it permanent. Ning registered in the Jing She as a child. He was strict and diligent in observing the precepts, and his meditation and contemplation were clear. Each time he entered Samadhi (meditative state), it often lasted for a month. At the age of seventy, he accidentally set up a high seat in front of the Buddha statue and sat on it, burning one of his fingers. He remained slightly motionless day and night, and the flames burned his arm, and the smoke became more and more intense. Some of his disciples wanted to put out the fire, and some shouted to stop him, but he did not listen. The fire then burned his entire body, and after seven days and seven nights, only a pile of ashes remained. The people buried the ashes there together and erected a pagoda to commemorate him.
Zhou Dynasty - Pu Yuan
During the time of Emperor Wu, he lived in Lishang Sanfu and always practiced Dhuta (ascetic practices). He was happy to benefit all beings with compassion. If there were young people who wanted to follow him to become monks, he would guide them to become monks without any hesitation. He silently recited the Avatamsaka Sutra (the 'Mahāvaipulya Buddhāvataṃsaka Sūtra'), each time completing a full recitation. Even his disciples did not know about it. He often sat on a rope bed in forests and cemeteries to practice meditation. He experienced many times from morning to night. When begging for food, he would go to villages. He had no fear in his character. Often there was a ghost with four eyes and six teeth, with hair hanging down, holding a curved staff in his hand, coming before him. Yuan stared at it, and the ghost immediately disappeared. Someone asked Yuan for his head, intending to cut it off himself. That person therefore thanked him and did not accept it. Someone asked him for his arm, so he tied his wrist to a tree with a rope and cut it off from the elbow with a knife and gave it to him. Therefore, he fainted and fell to the ground. He eventually died in Fanchuan, south of the suburbs. Taoists and laypeople admired his actions and competed to...
收葬。尋分其尸。為數段。以樹塔焉。
隋普濟
雍之北山互人。出家之初。即儀軌圓禪師習定業。然常誦華嚴。以自程課。周武廢教。乃復發愿。修普賢行。使大法再興。如果所愿。當捨身供養。生賢首國。由是棲遲太白山中。飲澗啖草。以度時。開皇弘闡佛乘。濟欣慶彌厲。思酬所愿。因投炭谷之西崖以殞。遠近奔赴。增巖填谷。為建白塔于高。峰焉。
唐法曠
姓駱氏。雍之咸陽人。少專儒素。后從弘善寺榮師。聽大論。年十六。講解通暢。酬答泠然。京師諸德推美焉。然尤習定。而不以時節方所。有間屢閱藏典。堅持律業。務行頭陀。以終其身。且每以離著。垂訓門徒。曰予惟生死滯著。從無始來。故受輪迴。以至於今。中常怏怏。欲以試之。貞觀七年二月二十一日。去終南山四十里。許于炭谷內。脫衣掛樹。自刎而終。當是時。人無知者。建至八月。乃始訪得其處。而尸完潔云。
唐汾州大乘寺有僧。亡其名。每以濁世難度。誓必捨身。期生安養。先為節食。服香者屢歲。於是卜日集眾。盛列幡蓋導衛。至於子夏學巖。面西而立。作佛觀久之。眾唱善哉。乃竦身高崖。投于深壑。望者見其至地。猶能起坐。及就視則已逝矣。
唐會通
雍州萬年御宿川人。出家
【現代漢語翻譯】 現代漢語譯本： 收殮埋葬。隨後將他的屍體分開，分成幾段，用來建塔供奉。
隋朝的普濟（Puji）： 雍州（Yongzhou）北山人。出家之初，就跟隨儀軌圓禪師（Yigui Yuan Chanshi）學習禪定。然而經常誦讀《華嚴經》（Huayan Jing），以此作為自己的功課。周武帝（Zhou Wu）廢除佛教，於是再次發願，修普賢行（Puxian Xing），使大法再次興盛。如果能如願，就應當捨身供養，往生賢首國（Xianshou Guo）。因此隱居在太白山中，飲用山澗的水，吃草，以此度日。隋文帝開皇年間弘揚佛法，普濟欣喜慶幸更加努力，想要酬報自己的願望。於是投身於炭谷（Tangu）的西崖而死。遠近的人們奔赴而來，增高山巖填滿山谷，在高高的山峰上為他建造白塔。
唐朝的法曠（Fakuang）： 姓駱（Luo），雍州咸陽人。年少時專心於儒學。後來跟隨弘善寺（Hongshan Si）的榮師（Rong Shi），聽講《大論》（Da Lun）。十六歲時，講解通暢，回答問題清澈明瞭。京城的眾位高僧都稱讚他。然而尤其擅長禪定，不被時間地點所限制。多次閱讀佛經，堅持戒律，努力修行頭陀行（Toutuo Xing），以此終身。並且常常以遠離執著來訓誡門徒，說：『我因為生死執著，從無始以來，所以遭受輪迴，以至於今天。』心中常常不快樂，想要以此來試驗。貞觀七年二月二十一日，離開終南山（Zhongnan Shan）四十里，在炭谷內，脫下衣服掛在樹上，自刎而死。當時，沒有人知道這件事。直到八月，才找到他的地方，而屍體完整乾淨。
唐朝汾州（Fenzhou）大乘寺（Dacheng Si）有位僧人，失去了他的名字。常常因為濁世難以度化，發誓一定要捨身，期望往生安養凈土（Anyang Jingtu）。先是節食，服用香料多年。於是在選定的日子聚集眾人，盛大地排列幡蓋引導護衛，到達子夏學巖（Zixia Xueyan），面向西方站立，作佛觀很久。眾人唱誦『善哉』。於是聳身跳下高崖，投入深壑。觀看的人們看見他到達地面，還能起身坐起。等到前去檢視，就已經去世了。
唐朝會通（Huitong）： 雍州萬年（Wannian）御宿川（Yusu Chuan）人。出家
【English Translation】 English version: They collected and buried him. Afterwards, they divided his body into several pieces and built a pagoda to enshrine them.
Puji of the Sui Dynasty: He was from Beishan in Yongzhou. From the beginning of his monastic life, he studied meditation with Chan Master Yigui Yuan. However, he often recited the Avatamsaka Sutra (Huayan Jing), using it as his daily practice. When Emperor Wu of the Zhou Dynasty abolished Buddhism, he made a vow to cultivate the practices of Samantabhadra (Puxian Xing), so that the Great Dharma could flourish again. If his wish came true, he would offer his body as a sacrifice and be reborn in the Land of Worthy Leaders (Xianshou Guo). Therefore, he lived in seclusion in Mount Taibai, drinking water from mountain streams and eating grass to survive. During the Kaihuang era of Emperor Wen of the Sui Dynasty, when Buddhism was promoted, Puji was overjoyed and worked even harder, wanting to fulfill his vow. So he threw himself off the western cliff of Tangu (Charcoal Valley) and died. People from far and near rushed to the scene, raising the rocks and filling the valley, building a white pagoda for him on the high peak.
Fakuang of the Tang Dynasty: His surname was Luo, and he was from Xianyang in Yongzhou. In his youth, he devoted himself to Confucian studies. Later, he followed Master Rong of Hongshan Temple (Hongshan Si) and listened to lectures on the Great Treatise (Da Lun). At the age of sixteen, he lectured fluently and answered questions clearly. The eminent monks of the capital praised him. However, he was particularly skilled in meditation, not limited by time or place. He repeatedly read the Buddhist scriptures, adhered to the precepts, and diligently practiced asceticism (Toutuo Xing) throughout his life. Moreover, he often used detachment to instruct his disciples, saying, 'I am attached to birth and death, and have been in samsara since beginningless time, even until today.' He was often unhappy and wanted to test this. On the twenty-first day of the second month of the seventh year of the Zhenguan era, forty li from Mount Zhongnan (Zhongnan Shan), in Charcoal Valley (Tangu), he took off his clothes and hung them on a tree, and then committed suicide by cutting his throat. At that time, no one knew about it. It was not until August that they found his place, and his body was complete and clean.
There was a monk at Dacheng Temple (Dacheng Si) in Fenzhou (a place name) during the Tang Dynasty, whose name has been lost. He often lamented that it was difficult to be saved in this impure world, and vowed to give up his body, hoping to be reborn in the Land of Bliss (Anyang Jingtu). First, he reduced his food intake and took incense for many years. Then, on a selected day, he gathered the crowd, grandly arranged banners and canopies to guide and protect him, and arrived at Zixia Xueyan (a place name), standing facing west, contemplating the Buddha for a long time. The crowd chanted 'Excellent!' Then he jumped off the high cliff and plunged into the deep ravine. Those who watched saw him reach the ground and still be able to sit up. When they went to check, he had already passed away.
Huitong of the Tang Dynasty: He was from Yusu River (Yusu Chuan), Wannian (a place name), Yongzhou. He became a monk.
隱居終南豹林谷。每讀法華經。至藥王品。忻然慕效之。私積薪槱為窟。誓必自燼。貞觀之季。靜夜于林中唱經下火。清聲烈𦦨。與風俱遠。訖于熸息。猶見其跏坐如故。尋而西南有大白光。流入火聚身方偃仆。逮曉寂然。乃收其遣骸。起塔勒銘焉。
又荊州有姊妹比丘尼者。亦志修藥王本事。於是漸斷粒食。服諸香油香蜜等物。而神爽高明。氣力不衰。貞觀三年二月八日。于州之逵道中。置二高座。姊妹乃以蠟布纏身。自踵至頂。惟出其面。眾共以華香幡蓋。迎升高座。姊妹更以火炬炷頂。端坐以誦法華。煙𦦨及眼。聲猶宏亮。下及口鼻。而後息絕。達旦合座。骸骨消化。二舌獨存。眾為起塔以葬。
僧善導以道綽之教化行京師。親寫彌陀經數萬卷。散諸士女。奉之以修凈業者不可勝計。一日說法光明寺。或者問導曰。今稱佛名號。定生凈土否。導曰定生定生。或者禮拜訖。口唱南無阿彌陀佛。聲聲相續不少置。因出寺立門前柳樹上。合掌西望。投身於地而死。
唐玄覽
姓李氏。趙之房子人。兄弟凡五。而覽其季也伯父蒲之萬泉令。無子命為嗣。然覽心慕出家。遂北逃。見超禪師于汾州。其伯復遣尋獲以歸。覽終無留意。乃曰。我身屬伯。心則屬諸佛也。貞觀初。入京蒙度。𨽻名弘福寺
【現代漢語翻譯】 現代漢語譯本：隱居在終南山的豹林谷。他經常誦讀《法華經》，讀到《藥王品》時，非常欣喜，仰慕藥王菩薩的行持。於是私下裡堆積柴木，做成一個柴堆窟室，發誓一定要焚燒自身。在貞觀年間的一個寂靜夜晚，他在林中唱誦經文並點燃柴火。清朗的聲音和熾烈的火焰，隨著風飄向遠方。直到火焰熄滅，仍然能看到他跏趺而坐，姿勢如初。不久，西南方向出現一道巨大的白色光芒，流入火堆，他的身體才倒下。等到天亮時，已經寂然無聲。於是人們收拾他的遺骸，建塔並刻碑紀念他。
又有荊州的兩位比丘尼姐妹，也立志修習藥王菩薩的本行。於是逐漸斷絕穀物飲食，服用各種香油、香蜜等物，但精神清爽高明，氣力也不衰減。貞觀三年二月八日，在荊州的大道上，設定了兩座高臺。姐妹二人用蠟布纏繞全身，從腳跟到頭頂，只露出面部。眾人用鮮花、香、幡、蓋，迎接她們登上高臺。姐妹二人又用火炬點燃頭頂，端坐誦讀《法華經》。煙和火焰燻烤著眼睛，聲音仍然洪亮。火焰向下蔓延到口鼻，然後氣息斷絕。直到天亮，整個身體都已消化，只剩下兩根舌頭。眾人為她們建造佛塔安葬。
僧人善導將道綽禪師的教法在京城弘揚。親自書寫《彌陀經》數萬卷，分發給士人和婦女，信奉並修習凈土法門的人數不勝數。一天，他在光明寺說法，有人問善導說：『現在稱念佛的名號，一定能往生凈土嗎？』善導回答說：『一定能往生，一定能往生。』那人禮拜完畢，口中唱唸『南無阿彌陀佛』，聲音聲聲相續，沒有停歇。於是走出寺廟，站在門前的柳樹上，合掌面向西方，投身於地而死。
唐朝的玄覽（Xuanlan），姓李，是趙州房子縣人。兄弟共有五人，玄覽是最小的。他的伯父李蒲擔任萬泉縣令，沒有兒子，就命玄覽做他的繼承人。然而玄覽一心向往出家，於是向北逃走，在汾州拜見了超禪師。他的伯父又派人尋找並將他帶回家。玄覽始終沒有留戀之意，於是說：『我的身體屬於伯父，我的心則屬於諸佛。』貞觀初年，他進入京城，獲得度牒，隸屬於弘福寺。
【English Translation】 English version: He lived in seclusion in Leopard Forest Valley of Mount Zhongnan. He often read the Lotus Sutra, and when he reached the Medicine King Chapter, he was overjoyed and admired the practice of the Medicine King Bodhisattva. Therefore, he secretly piled up firewood and made a firewood cave, vowing to burn himself. During a quiet night in the Zhenguan era, he chanted scriptures and lit the fire in the forest. His clear voice and intense flames carried far away with the wind. Until the flames died out, he could still be seen sitting in the lotus position as before. Soon after, a large white light appeared in the southwest, flowing into the fire pile, and his body fell down. By dawn, he was silent. So people collected his remains, built a pagoda and inscribed a memorial.
Also, there were two Bhikkhuni (Buddhist nun) sisters in Jingzhou, who also aspired to cultivate the practice of Medicine King Bodhisattva. Therefore, they gradually stopped eating grains and consumed various fragrant oils, fragrant honey, and other things, but their spirits were clear and bright, and their strength did not diminish. On the eighth day of the second month of the third year of Zhenguan, two high platforms were set up on the main road of Jingzhou. The sisters wrapped their bodies in wax cloth, from heel to head, only exposing their faces. The crowd welcomed them to the high platform with flowers, incense, banners, and canopies. The sisters then lit the tops of their heads with torches, sat upright, and recited the Lotus Sutra. The smoke and flames scorched their eyes, but their voices were still loud and clear. The flames spread down to their mouths and noses, and then their breath ceased. By dawn, their entire bodies had been digested, leaving only their two tongues. The crowd built a pagoda to bury them.
The monk Shandao (Shandao) propagated the teachings of Master Daochuo (Daochuo) in the capital. He personally wrote tens of thousands of copies of the Amitabha Sutra and distributed them to scholars and women, and countless people believed in and practiced the Pure Land Dharma. One day, he was giving a lecture at Guangming Temple, and someone asked Shandao: 'If we recite the name of the Buddha now, will we definitely be reborn in the Pure Land?' Shandao replied: 'Definitely reborn, definitely reborn.' After bowing, that person chanted 'Namo Amitabha Buddha' (Homage to Amitabha Buddha), continuously without stopping. Then he went out of the temple, stood on a willow tree in front of the gate, put his palms together facing west, and threw himself to the ground and died.
Xuanlan (Xuanlan) of the Tang Dynasty, whose surname was Li, was from Fangzi County, Zhao Prefecture. There were five brothers in total, and Xuanlan was the youngest. His uncle, Li Pu, was the magistrate of Wanquan County and had no son, so he appointed Xuanlan as his heir. However, Xuanlan was determined to leave home, so he fled north and met Zen Master Chao (Chao) in Fenzhou. His uncle sent someone to find him and bring him back. Xuanlan had no intention of staying, so he said: 'My body belongs to my uncle, but my heart belongs to all the Buddhas.' In the early years of Zhenguan, he entered the capital and received ordination, and was assigned to Hongfu Temple.
。每謂法屬曰。誓必捐棄苦木。以警流俗。十八年四月初吉。忽以衣幞。付知寺僧。身著單衣。東至渭陰洪陂坊臨水誦禮訖。即投身水中。眾趨拯之以出。覽曰。吾方仰學大士能捨難捨。幸勿遮止也。眾悟聽其所欲為。乃複合掌發願。唱佛名號。沒渦湍中。三日而後獲尸水上。共起塔本寺以葬。先是覽久不歸。同住頗怪之。訪問靡知其處。尋解所留之幞。以驗其軌跡。內有遺文書一紙曰。敬白十方三世諸佛。弟子玄覽。自出家來一十二夏。雖沾僧數。大業未成。今欲修行檀波羅蜜。如薩埵投身。尸毗割股。魚王肉山等前聖模範。衣物具在。請依佛律。嗚呼臨終之際。其周詳委悉如此。亦足以見其用心矣。
唐束草者
忽見之京師平康坊菩提寺。所居不治房舍。夜則藉草一束。隨臥兩廡下。曰此頭陀行也。如是數年。綱維者謂其宿德。為構房使歸。以便安養。且譏其狼藉。草曰。爾厭我乎。世不堪戀。何可久哉。是夜遂以所臥束草焚。至明骸骼俱化。唯余灰燼耳。夫以束草之微。而毀七尺之軀。且無鬱勃之氣。爆裂之聲。是非入三昧。以金剛力。摧血肉之身者。不能也。眾同塑其像于寺而奉之。有所祈禱。尤靈異。
唐無染
出家𨽻業中條山。習四分律涅槃經因明百法等論。每謂華嚴經。至謂
【現代漢語翻譯】 現代漢語譯本：每當玄覽談及佛法時，他總是說：『我發誓一定要拋棄這痛苦的軀殼，以此來警醒世人。』唐朝十八年四月初吉，他忽然將自己的衣物包裹交給寺廟的僧人，自己則身穿單衣，向東來到渭陰洪陂坊，在水邊誦經完畢，隨即投身水中。眾人趕緊將他救起，玄覽說：『我正在仰慕學習菩薩能夠捨棄難以捨棄之物，希望你們不要阻止我。』眾人領悟了他的心意，聽任他去做想做的事。於是大家合掌發願，唱唸佛號，玄覽沉沒在湍急的漩渦中。三天後，人們在水面上找到了他的屍體，共同在原本的寺廟中建造佛塔安葬了他。此前，玄覽很久沒有回來，同住的僧人頗為奇怪，四處詢問也不知道他的去處。後來解開他留下的包裹，以此來尋找他的軌跡，裡面有一封遺書，寫道：『敬稟十方三世諸佛，弟子玄覽，自從出家以來已經十二年了，雖然身在僧眾之中，但大業尚未完成。如今想要修行檀波羅蜜（Dān-bōluómì，佈施波羅蜜），效仿薩埵（Sàduǒ）投身飼虎，尸毗（Shīpí）割肉喂鷹，魚王肉山等前代聖賢的榜樣。衣物都在這裡，請按照佛律處理。』唉，臨終之際，他考慮得如此周詳細緻，也足以見得他的用心良苦了。 現代漢語譯本：唐朝有個以捆草為生的人，忽然在京師平康坊的菩提寺見到他。他所居住的地方不修繕房屋，晚上就用一捆草，隨意睡在兩邊的廂房下，說這是頭陀行（Tóutuó xíng，苦行）。這樣過了幾年，寺廟的管理者認為他是有德行的老僧，為他建造房屋讓他回去，以便安養晚年，並且責備他太過狼藉。那人對草說：『你厭惡我嗎？世間不值得留戀，怎麼能長久呢？』當天晚上，他就將所睡的草捆焚燒，到天亮時，骸骨全部化為灰燼，只剩下灰燼而已。憑藉一捆草的微弱力量，而毀掉七尺之軀，而且沒有鬱積的氣息，爆裂的聲音。如果不是進入三昧（Sānmèi，禪定），用金剛之力，摧毀血肉之身的人，是做不到的。眾人共同在寺廟中塑造了他的雕像來供奉，人們向他祈禱，尤其靈驗。 現代漢語譯本：唐朝的無染，出家后隸屬於中條山，學習四分律（Sìfēn lǜ），涅槃經（Nièpán jīng），因明（Yīnmíng），百法等論。他經常說華嚴經（Huáyán jīng），甚至說...
【English Translation】 English version: Whenever Xuanlan spoke of the Dharma, he would say, 'I vow to abandon this suffering body to awaken the world.' In the fourth month of the eighteenth year of the Tang Dynasty, he suddenly entrusted his clothing bundle to the monks of the temple. Dressed in simple clothes, he went east to Hongpi Fang in Weiyin, finished reciting scriptures by the water, and then threw himself into the water. The crowd quickly rescued him, but Xuanlan said, 'I am emulating the Bodhisattvas who can give up what is difficult to give up. Please do not stop me.' The crowd understood his intention and allowed him to do what he wanted. So they joined their palms in making vows and chanting the Buddha's name as Xuanlan sank into the rapid whirlpool. Three days later, his body was found on the water, and they built a pagoda in the original temple to bury him. Before this, Xuanlan had not returned for a long time, and the monks living with him were quite puzzled, asking around but not knowing where he had gone. Later, they untied the bundle he had left behind to find his traces. Inside was a letter that read: 'Respectfully informing the Buddhas of the ten directions and three times, disciple Xuanlan, since becoming a monk twelve years ago, although I am among the Sangha, my great work is not yet complete. Now I wish to practice Dān-bōluómì (Dān-bōluómì, the perfection of generosity), following the example of Sàduǒ (Sàduǒ) sacrificing himself to feed the tiger, Shīpí (Shīpí) cutting his flesh to feed the eagle, the Fish King's mountain of meat, and other past sages. My belongings are here, please handle them according to the Buddhist precepts.' Alas, at the time of his death, he considered everything so thoroughly and meticulously, which is enough to show his painstaking efforts. English version: During the Tang Dynasty, there was a man who made a living by bundling grass. He was suddenly seen at the Bodhi Temple in Pingkang Fang, in the capital. The place where he lived was not repaired, and at night he would use a bundle of grass, casually sleeping under the two side rooms, saying that this was a practice of asceticism (Tóutuó xíng, ascetic practices). After several years, the temple manager thought he was a virtuous old monk and built a house for him to return to, so that he could spend his old age in peace, and criticized him for being too messy. The man said to the grass, 'Do you dislike me? The world is not worth cherishing, how can it last long?' That night, he burned the bundle of grass he had been sleeping on. By dawn, his bones had all turned to ashes, leaving only ashes. To destroy a seven-foot body with the weak power of a bundle of grass, and without any accumulated breath or explosive sound, is something that only someone who has entered Samadhi (Sānmèi, meditative absorption) and used the power of Vajra to destroy the body of flesh and blood can do. The crowd jointly sculpted his statue in the temple to worship, and people prayed to him, and it was especially efficacious. English version: During the Tang Dynasty, Wuran, after becoming a monk, belonged to Zhongtiao Mountain, studying the Four-Part Vinaya (Sìfēn lǜ), the Nirvana Sutra (Nièpán jīng), Hetu-vidya (Yīnmíng), the Hundred Dharmas Treatise, and other treatises. He often spoke of the Avatamsaka Sutra (Huáyán jīng), even saying...
東北方金色世界文殊菩薩。與一萬聖眾。從昔已來。止住其中。而演說法。即忻然暴之。愿往參禮。貞元七年。掛錫五臺善住閣院。然于採薪汲水。供眾之暇。遍歷幽勝。所睹金橋寶塔。鐘磬光瑞。莫窮其數。如是閱二十年。後於中臺之東。忽見一寺。額曰福生。內有梵僧。可萬計。染遍拜慰勞如禮。而菩薩亦以僧相語染曰。汝於此有緣。當荷眾。勿有愿無行也。染由是發心飯僧。且自要曰。如僧及百萬。則燒一手指以謝。盡燒指。則僧之受飯者。已及千萬。佈施填委。海涵山積。方來而未止也。開成中。別眾往中臺絕頂。炷香告辭十方如來。一萬菩薩。偕其季趙華。持蠟布兩端。粗麻一束。香油一斗。詣其地。是日染則絕不飲食。從旦至暮。禮誦不小輟。夜將半。謂華曰。吾茲春秋七十有四。夏臘五十有五。餘喘幾何。而猶貪著不以供養。則豈誠吾徒所為哉。子吾弟也。幸助吾緣。則庶幾於是。華泣諫再四。不可。則以布纏麻縛。而油灌之。舉火自其頂。煙𦦨方熾。而屹立不倚。至足然後仆。則亦可謂異矣。
唐行明
吳郡長洲魯氏子。出家禮五臺峨嵋天臺諸勝蹟。至衡岳愛之。遂棲止祝融峰下。與玄泰布納相往來。每謂其友曰。吾不願學僧崖之焚木樓。亦不願學屈原之葬魚腹。然終當學薩埵太子之飼
【現代漢語翻譯】 現代漢語譯本 東北方金色世界文殊菩薩（Manjusri Bodhisattva，智慧的象徵）。與一萬聖眾一起，從很久以前就居住在那裡，演說佛法。我非常嚮往，希望能前去參拜。貞元七年，我掛錫（指僧人寄居寺廟）在五臺山的善住閣院。在砍柴打水，供養僧眾的閑暇時間，我遊歷了許多幽靜美好的地方，所看到的金橋寶塔，鐘磬光芒等祥瑞景象，數不勝數。這樣過了二十年，後來在中臺山的東面，忽然看到一座寺廟，匾額上寫著『福生』。裡面有梵僧（指印度僧人）大約一萬多人。我一一拜見慰問，行禮如儀。而文殊菩薩也以僧人的形象對我說：『你與此地有緣，應當承擔起供養僧眾的責任，不要只有願望而沒有行動。』我因此發心供養僧飯，並且自己立下誓言：如果供養的僧人達到一百萬，就燒一根手指來感謝。燒盡了手指，接受供養的僧人已經達到千萬。佈施的物品堆積如山，像大海一樣深廣，像山一樣堆積，還在源源不斷地到來。開成（唐文宗年號）年間，我告別眾人前往中臺山的絕頂，點燃香火，告別十方如來（十個方向的所有佛），一萬菩薩。帶著我的弟弟趙華，拿著兩端用蠟封住的布，一束粗麻，一斗香油，前往那個地方。那天我絕不飲食，從早到晚，禮拜誦經沒有絲毫停歇。夜晚將近一半的時候，我對趙華說：『我今年七十四歲，僧臘（出家受戒后的年齡）五十五年，剩下的氣息不多了，卻還貪戀執著而不拿來供養，這難道是我們修行之人應該做的嗎？你是我的弟弟，希望你能幫助我完成這個願望，或許可以成功。』趙華哭著勸阻了好幾次，我都沒有同意。於是用布纏繞麻，捆綁在身上，然後澆上香油，從頭頂點燃。煙火正旺盛的時候，我仍然屹立不倒，直到火焰燒到腳才倒下。這也可以說是很奇異了。
唐行明
吳郡長洲人魯氏的兒子。出家后禮拜了五臺山、峨眉山、天臺山等名勝古蹟。到達衡山後非常喜愛，於是居住在祝融峰下。與玄泰、布納互相往來。常常對他的朋友說：『我不願意學習僧崖焚燒木樓，也不願意學習屈原葬身魚腹，但我最終應當學習薩埵太子（Sattva太子，佛教故事中捨身喂虎的太子）捨身飼虎。』
【English Translation】 English version Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) in the golden world of the northeast, along with ten thousand holy beings, has resided there since ancient times, expounding the Dharma. I yearn to pay homage. In the seventh year of Zhenyuan, I stayed at Shanzhu Pavilion Monastery on Mount Wutai. During my spare time from gathering firewood and fetching water to support the monastic community, I traveled through many secluded and beautiful places, witnessing countless auspicious sights such as golden bridges, precious pagodas, and the radiant light of bells and chimes. After twenty years, I suddenly saw a temple to the east of Central Terrace Mountain, with a plaque that read 'Fusheng'. Inside were approximately ten thousand Brahmins (referring to Indian monks). I greeted and comforted them one by one, performing the rituals accordingly. Manjusri Bodhisattva, also in the form of a monk, said to me, 'You have a karmic connection with this place and should take on the responsibility of supporting the monastic community. Do not just have the aspiration without action.' Therefore, I resolved to offer meals to the monks and vowed to myself: if the number of monks I support reaches one million, I will burn one finger as thanks. After burning all my fingers, the monks who received the meals had already reached ten million. The offerings piled up like mountains, as vast as the sea, and continued to arrive incessantly. During the Kaicheng era (reign title of Emperor Wenzong of Tang), I bid farewell to everyone and went to the summit of Central Terrace Mountain, lit incense, and bid farewell to the Buddhas of the ten directions (all Buddhas in the ten directions) and ten thousand Bodhisattvas. Accompanied by my younger brother Zhao Hua, I took two ends of cloth sealed with wax, a bundle of coarse hemp, and a bucket of sesame oil to that place. On that day, I abstained from food and drink, and from dawn to dusk, I recited scriptures without the slightest pause. As the night was approaching its midpoint, I said to Zhao Hua, 'I am seventy-four years old this year, with fifty-five years of monastic life (age after ordination), and my remaining breath is not much. Yet, I still cling to it and do not offer it as a sacrifice. Is this what we practitioners should do? You are my younger brother, and I hope you can help me fulfill this wish, perhaps it can be successful.' Zhao Hua wept and dissuaded me repeatedly, but I did not agree. So, he wrapped the hemp with cloth, bound it to my body, and then poured sesame oil on it. I lit the fire from the top of my head. While the smoke and flames were raging, I remained standing upright until the flames reached my feet before I fell. This can be said to be very extraordinary.
Tang Xingming
A son of the Lu family from Changzhou, Wujun. After becoming a monk, he paid homage to famous sites such as Mount Wutai, Mount Emei, and Mount Tiantai. Upon arriving at Mount Heng, he loved it very much and resided at the foot of Zhurong Peak. He often interacted with Xuan Tai and Bu Na. He often said to his friends, 'I do not wish to learn from Monk Yai who burned down a wooden building, nor do I wish to learn from Qu Yuan who was buried in the belly of a fish, but I should ultimately learn from Prince Sattva (Sattva Prince, the prince in the Buddhist story who sacrificed himself to feed a tiger) who sacrificed himself to feed a tiger.'
虎耳。一日委身鷙獸前。骨肉皆盡。泰為收其遺余。以阇維之。得舍利。絕圓瑩。因擷華酌水。述文以祭。其文概謂能以勇猛破貪著。成法檀度也。
周普靜
姓茹氏。晉州洪洞人。少從鄉里慧澄法師出家。誦經持咒勤至。既剃落受具。往禮鳳翔法門寺真身舍利。聽采睢陽。赴講龍興寺。其稟承傳授。皆可尚。隨緣獎導于陳蔡曹亳宿泗間。卒行化汴京。復歸鄉里。住慈雲寺。會郡守楊君。迎請鳳翔真身塔。為民祈福。於是投牒乞自效。塔時奉安廣聖寺。顯德二年四月八日。靜于塔前。焚身供養。仍發願曰。當舍千身。期登正覺。今始千身之一也。即坐薪龕。自拋火炬。哀慟之聲四合。煙𦦨熾然。雲物日色昏濁。春秋六十有九。
宋守賢
出泉州永春丘氏。少聦敏。即依師披剪于吉祥院。后遊學雲門。得心法。既匡眾衡陽之大聖寺。其操守愈益孤峻。一布衣。雖屢更寒暑。未嘗變。一藤狀晝夜禪坐。如株杌。有問者。酬答無小滯。乾德中。忽告眾曰。吾今茲且將償宿願矣。明日徑入南窯山。諸子弟輩。初莫之知也。有求之者。得雙脛骨草石間。然後信其委身於豺虎矣。阇維收舍利起塔。壽七十四。
宋文輦
永嘉平陽人。幼趨金華受業。從剃落。既圓具。即杖䇿縉雲。見明招。得
【現代漢語翻譯】 現代漢語譯本： 虎耳。一日，他將自己的身體獻給兇猛的野獸，骨肉都被吞噬殆盡。泰（姓名未知）收斂了他的遺骸，並以阇維（荼毗，火葬）之禮火化。得到了舍利（śarīra，遺骨或遺物），晶瑩圓潤。於是採摘鮮花，斟上清水，撰寫祭文來祭奠他。祭文的大意是說，他能夠以勇猛的精神破除貪婪和執著，成就法檀度（dāna-paramitā，佈施波羅蜜）。
周普靜 姓茹，是晉州洪洞人。年少時跟隨鄉里的慧澄法師出家。誦經持咒，非常勤奮。剃度受具足戒后，前往鳳翔法門寺禮拜真身舍利（śarīra，佛陀的遺骨）。聽取采睢陽的講法，前往龍興寺聽講。他的稟承和傳授，都值得稱道。他隨緣在陳、蔡、曹、亳、宿、泗等地弘揚佛法，最終在汴京圓寂。之後又回到家鄉，住在慈雲寺。適逢郡守楊君，迎請鳳翔真身塔，為百姓祈福。於是他呈上申請，請求親自效力。佛塔當時供奉在廣聖寺。顯德二年四月八日，周普靜在塔前焚身供養，併發愿說：『我應當捨棄千身，期望證得正覺（samyak-saṃbodhi，完全覺悟）。如今這只是千身中的一個啊。』說完就坐入柴薪堆成的龕中，自己點燃火炬。哀慟之聲從四面八方傳來，煙霧瀰漫，天色昏暗。享年六十九歲。
宋守賢 是泉州永春人丘氏之子。年少時就非常聰敏，在吉祥院依師剃度出家。後來遊學于雲門，領悟了心法。之後在衡陽的大聖寺主持寺務，他的操守更加孤高峻潔。一件布衣，雖然經歷了多次寒暑，也未曾更換。一根藤杖，日夜禪坐，如同木樁一般。有人向他請教，他都能對答如流，沒有絲毫遲滯。乾德年間，他忽然告訴眾人說：『我如今將要償還宿願了。』第二天就直接進入南窯山。他的弟子們，起初都不知道這件事。有人尋找他，在草石間發現了他的雙腿脛骨，這才相信他已經委身於豺狼虎豹了。火化后收斂舍利（śarīra，遺骨或遺物）建塔供奉。享年七十四歲。
宋文輦 是永嘉平陽人。年幼時前往金華求學，在那裡剃度出家。受具足戒后，就拄著枴杖前往縉雲，拜見明招禪師，得到了開悟。
【English Translation】 English version: Hu Er. One day, he offered his body to fierce beasts, and his flesh and bones were completely devoured. Tai (name unknown) collected his remains and cremated them with the rite of Javelin (荼毗, cremation). He obtained śarīra (遺骨或遺物, relics), which were perfectly round and translucent. So he picked flowers, poured clear water, and wrote a eulogy to commemorate him. The gist of the eulogy was that he was able to break through greed and attachment with courage and achieve dāna-paramitā (佈施波羅蜜, the perfection of giving).
Zhou Pujing His surname was Ru, and he was from Hongdong, Jinzhou. He became a monk at a young age, following the Dharma Master Huicheng in his hometown. He was diligent in reciting scriptures and mantras. After being tonsured and receiving the full precepts, he went to Famen Temple in Fengxiang to pay homage to the true body śarīra (遺骨或遺物, relics of the Buddha). He listened to Cai Suiyang's lectures and went to Longxing Temple to attend lectures. His inheritance and transmission were commendable. He promoted Buddhism in Chen, Cai, Cao, Bo, Su, and Si according to circumstances, and eventually passed away in Bianjing. Later, he returned to his hometown and lived in Ciyun Temple. It happened that Yang Jun, the prefect, welcomed the true body pagoda of Fengxiang to pray for blessings for the people. So he submitted a request to serve personally. The pagoda was then enshrined in Guangcheng Temple. On April 8th of the second year of Xiande, Zhou Pujing burned himself in front of the pagoda as an offering, and vowed: 'I should give up a thousand bodies, hoping to attain samyak-saṃbodhi (完全覺悟, perfect enlightenment). Now this is only one of the thousand bodies.' Then he sat in a niche made of firewood and lit the torch himself. Cries of sorrow came from all directions, and the smoke was thick, obscuring the sky and the sun. He was sixty-nine years old.
Song Shouxian He was a Qiu from Yongchun, Quanzhou. He was intelligent from a young age and became a monk at Jixiang Temple. Later, he studied at Yunmen and attained the mind Dharma. After that, he managed the affairs of Dasheng Temple in Hengyang, and his conduct became even more solitary and upright. He wore a cloth robe, which he never changed despite the changing seasons. He sat in meditation day and night with a rattan staff, like a wooden stump. When someone asked him a question, he could answer fluently without any hesitation. During the Qiande period, he suddenly told everyone: 'I am now going to fulfill my long-cherished wish.' The next day, he went directly to Nanyao Mountain. His disciples did not know about this at first. Someone searched for him and found his shinbones among the grass and rocks, and then they believed that he had offered himself to wolves and tigers. After cremation, the śarīra (遺骨或遺物, relics) were collected and a pagoda was built for enshrinement. He was seventy-four years old.
Song Wenlian He was from Pingyang, Yongjia. He went to Jinhua to study when he was young and was tonsured there. After receiving the full precepts, he went to Jinyun with a staff and met Zen Master Mingzhao, and attained enlightenment.
心法。后造天臺韶公室中卒。隨侍三十載。不少懈。而盡其底蘊乃已。又攬藏經三過以印之。太平興國三年。忽積薪自焚。且曰。吾以供養十方三世諸佛諸菩薩。煙𦦨五色旋轉。觀者讚歎嗟悼相雜。俄獲舍利于灰燼間。莫可計。時春秋八十四矣。
宋懷德
江南人。髫年北遊。獲落髮。聽講致名位。尤通法華。誦持專至。后禮僧伽像塔至泗上。太平興國八年。詔宦者李神福。以幡華上供。且奉感應舍利。至寺附新塔以葬。德因誓。以軀命供養。乃先舍衣盂資生之物。悉以飯僧。然後服以灌油紙衣。拜辭大眾。手持雙燭。登積薪上坐。待煙𦦨之熾。而誦經不輟。既而身摧聲息。灰燼迸散。噫亦可謂勇猛精進者已。則是年四月八日也。頃之神福旋京師。具以事聞。上為之動容。
贊曰。
貪慾為因 貪命為果 至哉格言 疇克負荷 此生死身 三界羈鎖 柰何神識 認我著我 欲尤污穢 乃情愛緣 命亦虛幻 修短由天 是二貪者 皆身致然 故能捨身 為法檀度 諸佛如來 護念囑付 薩埵藥王 誠足追慕
新修科分六學僧傳卷第九 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十
浙東
【現代漢語翻譯】 現代漢語譯本： 心法，後來在天臺韶公的房間里去世。跟隨韶公三十年，沒有絲毫懈怠，窮盡了他的學問底蘊。又三次翻閱藏經並加以印證。太平興國三年（978年），忽然堆積柴火自焚，並且說：『我用此來供養十方三世諸佛諸菩薩。』火焰煙霧呈現五種顏色旋轉，觀看的人讚嘆和悲傷交織。不久在灰燼中找到舍利，數量無法計算。當時年齡八十四歲。
宋懷德
江南人。年輕時北遊，獲得剃度出家。聽講經而獲得名聲地位，尤其精通《法華經》，誦讀受持非常專注。後來禮拜僧伽（Samgha，僧團）像塔到達泗上。太平興國八年（983年），皇帝派遣宦官李神福，用幡華供養，並且奉送感應舍利，到寺廟安放在新塔中埋葬。懷德因此發誓，用自己的身體性命來供養。於是先捨棄衣服、用具等生活物品，全部用來齋僧。然後穿上塗滿油的紙衣，拜別大眾，手持雙燭，登上堆積的柴火上坐下，等待火焰燃燒旺盛，仍然誦經不停。不久身體焚燬，聲音停止，灰燼四處飛散。唉！也可以說是勇猛精進的人了。這年是四月八日。不久李神福返回京師，詳細地將此事稟告皇帝，皇帝為此感動。
贊曰：
貪慾是原因，貪命是結果，這句格言多麼精闢，有誰能夠承擔？ 這生死之身，被三界所束縛，為何神識，執著于『我』？ 慾望尤其污穢，是情愛的緣起，生命也虛幻不實，壽命長短由天定。 這兩種貪婪，都是身體造成的，所以能夠捨棄身體，爲了佛法而佈施。 諸佛如來，護念囑咐，薩埵（Sattva，勇猛）藥王（Bhaisajyaraja，藥王菩薩），實在值得追慕。
新修科分六學僧傳卷第九 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十
浙東
【English Translation】 English version: Xin Fa (心法), later died in the room of Tiantai Shao Gong (天臺韶公). He attended Shao Gong for thirty years, without the slightest懈怠(xie dai, laxity), and exhausted his knowledge. He also reviewed the Tripitaka three times and verified it. In the third year of the Taiping Xingguo era (978), he suddenly piled up firewood and immolated himself, saying: 'I use this to make offerings to all the Buddhas and Bodhisattvas of the ten directions and three times.' The flames and smoke presented five colors rotating, and the viewers praised and lamented in a mixed manner. Soon, relics were found in the ashes, the number of which could not be counted. At that time, he was eighty-four years old.
Song Huaide (宋懷德)
A native of Jiangnan (江南). He traveled north when he was young and was ordained. He gained fame and status by listening to lectures, and was especially proficient in the Lotus Sutra, reciting and upholding it with great concentration. Later, he went to Si Shang (泗上) to worship the Samgha (僧伽, monastic community) image pagoda. In the eighth year of the Taiping Xingguo era (983), the emperor sent the eunuch Li Shenfu (李神福) to make offerings with banners and flowers, and to enshrine the responsive relics, which were buried in a new pagoda in the temple. Huaide then vowed to make offerings with his body and life. So he first gave up his clothes, utensils, and other necessities of life, all of which were used to feed the monks. Then he put on paper clothes coated with oil, bid farewell to the crowd, held double candles in his hands, and sat on the piled firewood, waiting for the flames to burn vigorously, still reciting the scriptures non-stop. Soon his body was burned, his voice stopped, and the ashes scattered everywhere. Alas! He can also be said to be a courageous and diligent person. This year was April 8th. Soon Li Shenfu returned to the capital and reported the matter to the emperor in detail, and the emperor was moved by it.
Eulogy:
Greed is the cause, attachment to life is the result. How profound is this maxim, who can bear it? This body of birth and death is bound by the three realms. Why does the consciousness cling to 'I'? Desire is especially filthy, it is the origin of love and affection. Life is also illusory, and its length is determined by heaven. These two kinds of greed are both caused by the body, so one can give up the body and make offerings for the Dharma. All Buddhas and Tathagatas protect and entrust, Sattva (薩埵, courageous being) Bhaisajyaraja (藥王, Medicine King Bodhisattva) are truly worthy of admiration.
Newly Revised Classified Biographies of Monks, Volume 9 卍 New Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Monks
Newly Revised Classified Biographies of Monks, Volume 10
Zhedong (浙東)
沙門 曇噩 述
施學
利物科
晉法相者
居常山。誦經十餘萬言。泰山祠有大石函。貯寶器。夜偶宿于祠側。有玄衣武冠者。使相開函。忽不見。相意函百牛不可動。試舉之輕甚。於是出寶器貨易之。以施貧者。后渡江。止越城寺。忽游縱放蕩。于冒朝貴。鎮北將軍司馬恬招而鴆之。然爵連三釂。神氣愈清爽。恬大異之。
晉慧力者
不知何許人。永和間游京師。至興寧中。表乞陶處為瓦官寺。寺成起塔。初標塔基。夜有神人。為東移數十步。力即其處無復易。寺有戴安道所制五像。又有戴颙所治丈六金像。始像面瘦。自以為非面瘦。顧肩臂肥耳。稍去其肥。則面稱矣。已而果然。又有獅子國王。遣沙門曇摩抑。所進四尺二寸玉像。孝武帝詔以奉安於寺。又有七尺二寸金像。司徒王謐得之東掖門外者。且力區區以營福為務。而並致群瑞。偉哉。力后不知所終。
宋慧受
安樂人也。史失其氏。少為沙門。游京師宿王坥之園。夢在園中營寺。既覺訝之。即復寐。還理前夢。黎明語園丁松期。使白坥之。期難之。受自詣坥之求園建寺。以應夢坥之許諾。又一夕夢。青龍自南方來。化為剎柱。因至江亭。有巨木隨流而至。如夢中見者。遂以為柱。寺成名安樂。不
【現代漢語翻譯】 現代漢語譯本 沙門曇噩 述
施學
利物科
晉朝時有一位精通佛法的人，
居住在常山。他能背誦十幾萬字的經文。泰山祠里有一個大石函，存放著寶器。一天晚上，他偶然在祠廟旁邊住宿，有個身穿黑色衣服、頭戴武士帽的人，命令他打開石函。那人忽然不見了。這法相者心想，這個石函一百頭牛都拉不動。他試著舉了一下，卻非常輕。於是他取出寶器，換成錢財，用來施捨給貧困的人。後來他渡過長江，住在越城寺。忽然變得行為放縱，冒犯了朝廷權貴。鎮北將軍司馬恬召見他，並用毒酒害他。然而，即使連喝三杯毒酒，他的神色反而更加清爽。司馬恬感到非常驚異。
晉朝時有一位名叫慧力的人，
不知道是哪裡人。永和年間在京城遊歷，到興寧年間，上表請求將陶器廠改建為瓦官寺。寺廟建成后，開始建造佛塔。最初確定塔基的位置時，夜裡有神人出現，將塔基向東移動了幾十步。慧力就在神人指示的地方建造，沒有再更改。寺廟裡有戴安道製作的五尊佛像，還有戴颙製作的丈六金像。最初佛像的面容顯得消瘦，戴颙認為不應該是面容消瘦，而是肩膀和手臂過於肥胖。稍微去除了一些肥胖的部分，面容就勻稱了。結果果然如此。還有獅子國王，派遣沙門曇摩抑進獻了一尊四尺二寸的玉像。孝武帝下詔將玉像供奉在瓦官寺。另外還有一尊七尺二寸的金像，是司徒王謐在東掖門外得到的。慧力一心一意以興建寺廟、廣種福田為己任，因此各種祥瑞的事情都彙集到了一起。偉大啊，慧力！後來不知道他去了哪裡。
宋朝時有一位名叫慧受的人，
是安樂人。史書上沒有記載他的姓氏。年輕時出家為僧。在京城遊歷時，住在王坥的園子里。他夢見自己在園中建造寺廟。醒來後感到很奇怪。再次入睡，又夢到之前那個夢。天亮后，他告訴園丁松期，讓他稟告王坥。松期感到為難。慧受親自去拜訪王坥，請求將園子改建成寺廟，以應驗夢中的情景。王坥答應了他的請求。又一個晚上，他夢見一條青龍從南方飛來，化為寺廟的剎柱。因此他來到江邊的亭子，看到一棵巨大的木頭順著水流而來，就像夢中見到的一樣。於是他就用這棵木頭做了剎柱。寺廟建成后，取名為安樂寺。不知道最終的結果如何。
【English Translation】 English version Monk Tan'e Narrates
Almsgiving and Learning
Category of Benefiting Beings
During the Jin Dynasty, there was a practitioner of Dharma characteristics
Who resided in Changshan. He could recite over ten thousand words of scriptures. In the shrine of Mount Tai, there was a large stone chest containing treasures. One night, he happened to stay near the shrine. A person in black robes and a warrior's hat ordered him to open the chest. Suddenly, the person disappeared. The practitioner thought that the chest could not be moved even by a hundred oxen. He tried lifting it and found it surprisingly light. So he took out the treasures, exchanged them for money, and used it to give alms to the poor. Later, he crossed the Yangtze River and stayed at Yuecheng Temple. Suddenly, he became unrestrained and offended the nobles of the court. General Sima Tian of the Northern Garrison summoned him and poisoned him with wine. However, even after drinking three cups of poisoned wine, his spirit became even clearer. Sima Tian was greatly astonished.
During the Jin Dynasty, there was a person named Huili,
Whose origins are unknown. During the Yonghe era, he traveled in the capital. By the Xingning era, he submitted a request to convert a pottery factory into Waguan Temple. After the temple was built, construction of a pagoda began. When initially marking the pagoda's foundation, a divine being appeared at night and moved the foundation several dozen steps to the east. Huili built at the spot indicated by the divine being, without changing it again. The temple had five statues made by Dai Andao, and also a sixteen-foot golden statue crafted by Dai Yong. Initially, the statue's face appeared thin. Dai Yong thought it shouldn't be thin-faced, but rather the shoulders and arms were too plump. After slightly reducing the plumpness, the face became proportionate. And indeed, it was so. Furthermore, the King of the Lion Kingdom sent the monk Tanyao to present a four-foot two-inch jade statue. Emperor Xiaowu decreed that the jade statue be enshrined at the temple. There was also a seven-foot two-inch golden statue, which Situ Wang Mi obtained outside the Dongyemen gate. Huili single-mindedly devoted himself to building temples and cultivating blessings, and thus various auspicious events gathered together. How great, Huili! Later, his whereabouts became unknown.
During the Song Dynasty, there was a person named Huisou,
Who was from Anle. His surname was not recorded in history. He became a monk at a young age. While traveling in the capital, he stayed in Wang Qiu's garden. He dreamed of building a temple in the garden. Upon waking, he felt strange. He fell asleep again and had the same dream. At dawn, he told the gardener Song Qi to inform Wang Qiu. Song Qi felt it was difficult. Huisou personally visited Wang Qiu, requesting to convert the garden into a temple to fulfill the dream. Wang Qiu granted his request. One night, he dreamed of a blue dragon flying from the south, transforming into a temple pillar. Therefore, he went to the pavilion by the river and saw a giant log floating along the water, just like the one he saw in the dream. So he used this log as the pillar. After the temple was built, it was named Anle Temple. The final outcome is unknown.
忘鄉里也。
宋僧洪
豫州人。史失其氏。止瓦棺寺。率化有緣。造丈六金像。時宋武以相國秉政。銅禁嚴甚。洪坐系相府。論當死。惟誦觀音經日夜不輟。夜夢所鑄像至曰。怖乎無憂也。及行刑。而監官忽以奔牛壞車。更請剋日。俄相國命原之。洪竟以苦行沒。
宋僧亮
不知何許人。欲造丈六金像。聞湘川銅溪伍子胥廟。多銅器。而廟神威靈。莫敢犯。亮造焉。兩大鑊皆容百斛。有蛇長丈餘。遮護之。亮祝數十言。俄隱不見。有神出曰。愿施以營福。亮從刺史張劭。借人力船具。運所獲。惟餘一唾壺在。或曰此神之尤愛者。像成置於彭城寺。文帝為造金薄圓光。太始中。明帝移置湘宮寺。今尚存焉。
宋法意
江左人。營精舍。至五十三所。晉義熙中。祭酒朱應子。先謫居鐘山。分山以施意。建寺號延賢。杯渡道人曰。此當有變。然終亦佳地。正上對天宮。易營福耳。俄為野火焚之。齊諧張寅。以杯渡之語。欲復建之。恨山中無水。意竭誠禮懺。愿乞西天池水。已三日彌加勤敬。聞空中有聲墮地。意疑必寶現也。視之無有。即其處掘之。有泉泫然而出。今號八功德水。意后不知所終。
宋僧慧
不知何許人。義熙中。與長安男子行長生。建寺于京師破塢村。始
【現代漢語翻譯】 現代漢語譯本： 『忘鄉里也。』（忘記家鄉）
宋僧洪
豫州人。史書沒有記載他的姓氏。住在瓦棺寺。經常勸化有緣人，建造了一尊丈六高的金像。當時宋武帝以相國的身份執掌朝政，對銅的管制非常嚴格。洪因此被拘禁在相府，按律當處死。他只是日夜不停地誦唸觀音經。夜裡夢見他所鑄造的金像對他說：『不要害怕，不會有憂患的。』等到要執行刑罰時，監刑官忽然因為奔牛撞壞了囚車，請求改日再執行。不久，相國下令赦免了他。洪最終以苦修而終。
宋僧亮
不知道是哪裡人。想要建造一尊丈六高的金像。聽說湘川銅溪的伍子胥廟有很多銅器，但是廟神非常靈驗，沒有人敢冒犯。僧亮前往那裡，準備了兩口大鍋，每口都能容納一百斛。有一條長丈餘的蛇守護著那些銅器。僧亮祝禱了幾十句話，蛇立刻消失不見。有神出現說：『願意把這些銅器施捨出來用來營建福業。』僧亮於是請求刺史張劭借給他人力和船隻，運走了所獲得的銅器，只剩下一個唾壺在那裡。有人說這是神特別喜愛的。金像建成后，安置在彭城寺。文帝為金像製作了金箔圓光。太始年間，明帝將金像移置到湘宮寺，現在還存在。
宋法意
江左人。經營精舍，總共有五十三所。晉義熙年間，祭酒朱應的兒子，先前被貶謫居住在鐘山，把山的一部分施捨給法意，建造寺廟，名為延賢寺。杯渡道人說：『這裡將來會有變故，但最終也是一塊好地方。正好對著天宮，容易營建福業。』不久，寺廟被野火焚燬。齊諧張寅，因為杯渡道人的話，想要重建寺廟，但苦於山中沒有水。法意竭誠禮拜懺悔，希望乞求到西天的池水。已經三天了，更加勤奮恭敬。聽到空中有聲音墜落到地上。法意懷疑一定是寶物顯現了。去看卻什麼也沒有。就在那個地方挖掘，有泉水緩緩流出。現在稱為八功德水。法意後來不知道在哪裡去世的。
宋僧慧
不知道是哪裡人。義熙年間，與長安男子一起修行長生之術，在京師破塢村建造寺廟。最初
【English Translation】 English version: 『He forgot his hometown.』
The Song Dynasty Monk Hong
He was a native of Yuzhou. The historical records do not contain his surname. He resided at Waguan Temple. He frequently converted those with affinity and commissioned a sixteen-foot-tall golden statue. At that time, Emperor Wu of Song held power as the Chancellor, and the control of copper was extremely strict. Hong was therefore detained in the Chancellor's mansion and, according to the law, was to be executed. He simply recited the Guanyin Sutra day and night without ceasing. At night, he dreamed that the golden statue he had cast said to him, 『Do not be afraid, there will be no worries.』 When the execution was about to take place, the supervising official suddenly requested a postponement because a runaway ox had damaged the prison cart. Soon after, the Chancellor ordered his release. Hong eventually passed away through ascetic practices.
The Song Dynasty Monk Liang
It is not known where he was from. He wanted to build a sixteen-foot-tall golden statue. He heard that the Wu Zixu Temple in Tongxi, Xiangchuan, had many bronze objects, but the temple deity was very powerful, and no one dared to offend it. Liang went there and prepared two large cauldrons, each capable of holding one hundred hu (a unit of volume). A snake more than ten feet long guarded the bronze objects. Liang recited dozens of words of prayer, and the snake immediately disappeared. A deity appeared and said, 『I am willing to donate these bronze objects to build meritorious deeds.』 Liang then requested the magistrate Zhang Shao to lend him manpower and boats, and he transported away the bronze objects he had obtained, leaving only a spittoon behind. Some said that this was the deity's favorite item. After the golden statue was completed, it was placed in Pengcheng Temple. Emperor Wen made a golden foil halo for the statue. During the Tai Shi era, Emperor Ming moved the statue to Xiangong Temple, where it still exists today.
The Song Dynasty Monk Fa Yi
He was a native of Jiangzuo. He managed and built a total of fifty-three monasteries. During the Yi Xi era of the Jin Dynasty, the son of the libationer Zhu Ying, who had previously been demoted and resided in Zhongshan, donated a portion of the mountain to Fa Yi to build a temple named Yanxian Temple. The Daoist Beidu said, 『This place will have changes in the future, but it will ultimately be a good place. It faces the Heavenly Palace directly, making it easy to build meritorious deeds.』 Soon after, the temple was destroyed by a wildfire. Qi Xie Zhang Yin, because of the words of the Daoist Beidu, wanted to rebuild the temple, but he was troubled by the lack of water in the mountains. Fa Yi sincerely prostrated and repented, hoping to beg for the pond water of the Western Heaven. After three days of increased diligence and reverence, he heard a sound in the air falling to the ground. Fa Yi suspected that a treasure must have appeared. He looked but found nothing. He dug at that spot, and a spring of water slowly flowed out. It is now called the Water of Eight Merits. Fa Yi's later whereabouts are unknown.
The Song Dynasty Monk Hui
It is not known where he was from. During the Yi Xi era, he practiced the art of longevity with a man from Chang'an and built a temple in Powu Village in the capital. Initially
遷域治草屋。夜集僧。忽兩燈前進十餘步。若有人持而行者。眾大驚。訪之耆衲。則以為地故外國道人塔基。掘之果然。因力營舉之。以燈故號崇明寺焉。
宋僧瑾
沛國隱士朱建子也。少博覽。尤善莊老。至廣陵。詣沙門曇因落髮。為弟子游建鄴。湘東王從受五戒。及王踐祚。詔以瑾為天下僧主。好營福業。所俸給賜予。起靈基靈招兩寺。上晚多諱。犯者輒死。瑾以匡諫。免者眾。然恩禮亦自此衰矣。元徽中沒。壽七十。
梁慧開
吳郡海鹽袁氏。出家為宣武寺寵公弟子。仍從學阿毗曇成實論。建武中。游上京。居道林寺。歷聽藏旻二公經論。后徙彭城。性強記。經耳不忘。辯析名理。雖勍敵。莫能析其角。磊落好施予。陳郡謝譓出守豫章。迎請講說。嚫遺甚厚。還未達都。盡散之。無所靳。晉安太守彭城劉業。餉錢一萬。即以贍寒餒。而形儀垢滓。寒暑不給。意豁如也。天監六年卒。壽三十九。
同寺曇俊。行已相類。侍中王慈司徒長史江革昆季皆友善。
梁僧護
會稽剡人也。史失其氏。少為沙門。住石城山隱岳寺。寺北青壁千餘尺。中涌起如佛光𦦨。護至其下。每仰視。移時不能去。且隱隱聞絃管聲。或發光怪。即立誓鐫鑿。以像彌勒千尺之軀。庶幾以結龍華緣
【現代漢語翻譯】 現代漢語譯本 遷域治理草屋。夜晚聚集僧人。忽然兩盞燈向前移動十幾步，好像有人拿著行走一樣。眾人都非常驚訝。詢問有經驗的僧人，他們認為這裡是以前外國道人的塔基。挖掘後果然如此。於是努力經營並舉行儀式。因為燈的緣故，寺廟被命名為崇明寺。
宋朝僧人瑾（Jin）： 是沛國隱士朱建的兒子。年輕時博覽群書，尤其擅長莊子和老子的學說。到達廣陵后，拜訪沙門曇因並剃度出家，成為他的弟子，遊歷建鄴。湘東王向他學習五戒。等到湘東王即位后，下詔讓瑾擔任天下僧主。他喜歡經營福業，用朝廷的俸祿和賞賜，建造了靈基寺和靈招寺。皇上晚年有很多禁忌，觸犯的人往往會被處死。瑾因此進諫勸說，救了不少人。然而，恩寵和禮遇也從此衰落了。元徽年間去世，享年七十歲。
梁朝慧開（Hui Kai）： 是吳郡海鹽人袁氏。出家后成為宣武寺寵公的弟子。跟隨他學習《阿毗曇》（Abhidhamma，論藏）和《成實論》（Tattvasiddhi-sastra）。建武年間，遊歷上京，居住在道林寺。先後聽藏公和旻公講解經論。後來遷居彭城。他記憶力很強，聽過的經文過耳不忘。辯論分析名理，即使是強勁的對手，也不能駁倒他。他為人磊落，喜歡施捨。陳郡謝譓出任豫章太守，邀請他去講經說法，贈送的禮物非常豐厚。慧開在返回京城的路上，把這些禮物全部散發出去，沒有吝惜。晉安太守彭城劉業，贈送給他一萬錢，他立刻用來救濟貧寒飢餓的人。而他自己卻衣衫襤褸，寒冬酷暑都得不到供給，但他卻毫不在意。天監六年去世，享年三十九歲。
同寺的曇俊（Tan Jun），行為舉止與慧開相似。侍中王慈和司徒長史江革兄弟都與他們友善。
梁朝僧護（Seng Hu）： 是會稽剡縣人。史書上沒有記載他的姓氏。年輕時出家為僧，住在石城山隱岳寺。寺廟北面有一面青色的懸崖，高達一千多尺，中間涌起的部分像佛光的光環。僧護走到懸崖下，每次仰望，都要過很長時間才能離開。而且隱隱約約能聽到絃樂管樂的聲音，或者發出奇異的光芒。於是他立下誓願，要雕刻一尊彌勒佛千尺高的佛像，希望以此結下龍華三會的緣分。
【English Translation】 English version In Qianyu, he managed a thatched hut. At night, monks gathered. Suddenly, two lamps moved forward more than ten steps, as if someone was holding and walking with them. The monks were greatly surprised. They inquired with experienced monks, who believed it was the site of an old stupa of a foreign Daoist. Upon digging, it was indeed so. Therefore, they worked hard to manage and hold ceremonies there. Because of the lamps, the temple was named Chongming Temple.
The Song Dynasty Monk Jin: He was the son of Zhu Jian, a recluse from Pei. In his youth, he was well-read, especially skilled in the teachings of Zhuangzi and Laozi. Upon arriving in Guangling, he visited the Shramana Tan Yin and shaved his head to become his disciple, traveling to Jianye. The Prince of Xiangdong received the Five Precepts from him. When the Prince ascended the throne, he issued an edict appointing Jin as the head of all monks in the realm. He enjoyed engaging in meritorious deeds, using the stipends and rewards from the court to build Lingji Temple and Lingzhao Temple. In his later years, the Emperor had many taboos, and those who violated them were often put to death. Jin advised and remonstrated, saving many people. However, the Emperor's favor and courtesy towards him declined from then on. He passed away during the Yuanhui era at the age of seventy.
The Liang Dynasty Hui Kai (Wisdom Opening): He was Yuan from Haiyan in Wu Commandery. After leaving home, he became a disciple of Master Chong of Xuanwu Temple. He then studied the Abhidhamma and the Tattvasiddhi-sastra. During the Jianwu era, he traveled to the capital and resided in Daolin Temple. He successively listened to the lectures of Masters Zang and Min on scriptures and treatises. Later, he moved to Pengcheng. He had a strong memory, never forgetting what he heard. He analyzed and explained principles so well that even strong opponents could not refute him. He was upright and generous, fond of giving. Xie Hui of Chen Commandery, when appointed governor of Yuzhang, invited him to lecture and preach, offering him generous gifts. On his way back to the capital, Hui Kai distributed all these gifts without holding back. Liu Ye of Pengcheng, the governor of Jinan, sent him ten thousand coins, which he immediately used to support the poor and hungry. Yet, his own appearance was unkempt, and he lacked adequate clothing in both cold and hot weather, but he remained unconcerned. He passed away in the sixth year of the Tianjian era at the age of thirty-nine.
Tan Jun of the same temple had similar conduct. The Chamberlain Wang Ci and the Chief Clerk of the Minister of Works Jiang Ge and his brother were all good friends with them.
The Liang Dynasty Seng Hu (Monk Protector): He was from Shan County in Kuaiji. The historical records do not mention his surname. He became a monk at a young age and resided in Yinyue Temple on Stone City Mountain. To the north of the temple was a blue cliff over a thousand feet high, with a central projection resembling the halo of a Buddha. Whenever Seng Hu went to the base of the cliff and looked up, he could not leave for a long time. Moreover, he faintly heard the sounds of string and wind instruments, or saw strange lights. He then made a vow to carve a thousand-foot-tall statue of Maitreya, hoping to form a connection with the Dragon Flower Assembly.
也。經始於齊之建武中。僅成面相。而護遂以疾卒。遺言謂再生當就吾志。尋有沙門僧淑。纂承其事。弗克濟。梁天監六年。始豐令陸咸。宿剡溪。風雨中夢三道人曰。君誠信堅正。自然安隱。今建安殿下。感患未瘳。茍能成剡縣僧護所造石像者。當無恙矣。冥理非虛。君可發之。咸還京師歲余。偶見一僧門外。若相識者。因小立泛語。及剡溪所祝建安王事。咸惘然。僧笑去。咸忽憶其是剡溪夢中所見者。時建安方留京師。聞其說。愿為檀越。於是詔以僧祐律師董其事。祐未至寺。僧慧逞夢。神黑衣。部曲甚都。立石龕下。祐至則鏟深其龕。加施頂髻于上。座高五丈。佛身高十丈。前架三層臺。造門閣殿堂。天監十五年也。建安王宿疾既寧。亦復改封南平云。
梁法悅者
不知何許人。齊季為僧主。止京師正覺寺。始彭城宋王寺。有丈八金像。靈異甚著。凡州境之災沴。僧尼之橫逆。像則流汗。時彭城北屬魏。宋太始初。魏將徙像而北。終莫動。齊初彭城謀南附。守備單寡。雖僧亦驅以就役。魏遣蘭陵公。攻陷之。僧被執。像流汗濕地。梁王諒方鎮彭城。馳至像前。使人拭之。莫能止。王祝曰。弟子自當營護眾僧。不令有禍。惟大悲哀愍。因手拭之乃止。事聞。悉原僧罪。悅心欣慕焉。念欲瞻禮。以有關
【現代漢語翻譯】 現代漢語譯本： 也。工程始於齊朝建武年間，僅完成了佛像的面部。僧護（一位僧人的名字）因病去世，臨終遺言說，希望來世能夠完成他的心願。不久后，有沙門僧淑（一位僧人的名字）繼承了他的事業，但未能成功。梁朝天監六年，始豐縣令陸咸（一位官員的名字）夜宿剡溪，在風雨中夢見三位道人，他們說：『您誠信堅定，自然會得到安穩。現在建安殿下（一位王爺的稱謂）身患疾病，尚未痊癒。如果能夠完成剡縣僧護所造的石像，殿下就會平安無事。冥冥之中的道理並非虛假，您可以去促成此事。』陸咸回到京城一年多后，偶然在門外見到一位僧人，覺得面熟，便停下來閑聊。當談到在剡溪祈禱建安王的事情時，陸咸感到茫然。僧人笑著離開了。陸咸忽然想起，這位僧人就是他在剡溪夢中所見之人。當時建安王正在京城，聽說了這件事，願意捐助此事。於是皇帝下詔，讓僧祐律師（一位律師的名字）負責此事。僧祐律師還未到達寺廟時，僧慧逞（一位僧人的名字）夢見一位黑衣神，帶著很多部下，站在石龕下。僧祐律師到達后，便加深了石龕，並在佛像上增加了頂髻。佛像的底座高五丈，佛身高十丈，前面搭建了三層臺，建造了門閣殿堂，那是天監十五年。建安王的舊病痊癒，也被改封為南平王。
梁朝的法悅（一位僧人的名字）
不知道是哪裡人。齊朝末年擔任僧主，住在京城的正覺寺。最初彭城宋王寺有一尊丈八高的金像，非常靈驗。凡是州境內的災禍，或者僧尼遭受冤屈，佛像就會流汗。當時彭城北部屬於北魏。宋太始初年，北魏將領想要把佛像遷到北方，但始終無法移動。齊朝初年，彭城計劃歸附南朝，守備力量薄弱，即使是僧人也被徵調去服役。北魏派遣蘭陵公攻陷了彭城，僧人被俘虜，佛像流汗濕透了地面。梁王蕭諒（一位王爺的名字）當時鎮守彭城，趕到佛像前，讓人擦拭，但無法止住。蕭諒祈禱說：『弟子自當盡力保護眾僧，不讓他們遭受災禍。惟愿大悲哀憐。』於是親自用手擦拭，佛像才停止流汗。這件事上報后，所有僧人的罪行都被赦免。法悅內心欣喜仰慕，想要瞻仰佛像，但因為有關
【English Translation】 English version: Also. The construction began during the Jianwu period of the Qi dynasty, only completing the face of the Buddha statue. Seng Hu (name of a monk) died of illness, leaving a will saying that he hoped to fulfill his wish in the next life. Soon after, the Shramana Seng Shu (name of a monk) inherited his cause but failed to succeed. In the sixth year of the Tianjian era of the Liang dynasty, Lu Xian (name of an official), the magistrate of Shifeng County, stayed overnight at Yan Creek and dreamed of three Taoists in the wind and rain. They said, 'Your integrity is firm and you will naturally be at peace. Now, His Highness the Prince of Jian'an (title of a prince) is suffering from illness and has not yet recovered. If you can complete the stone statue built by Seng Hu in Yan County, His Highness will be safe and sound. The principles in the dark are not false, you can initiate this matter.' After returning to the capital for more than a year, Lu Xian accidentally saw a monk outside the door, who looked familiar, so he stopped and chatted. When talking about praying for the Prince of Jian'an at Yan Creek, Lu Xian felt confused. The monk smiled and left. Lu Xian suddenly remembered that this monk was the one he had seen in his dream at Yan Creek. At that time, the Prince of Jian'an was in the capital and heard about this, and was willing to donate to this cause. Therefore, the emperor issued an edict to let Lawyer Seng You (name of a lawyer) be in charge of this matter. Before Lawyer Seng You arrived at the temple, the monk Hui Cheng (name of a monk) dreamed of a god in black, with many subordinates, standing under the stone niche. After Lawyer Seng You arrived, he deepened the stone niche and added a topknot to the Buddha statue. The base of the Buddha statue was five zhang high, and the Buddha statue was ten zhang high. A three-story platform was built in front, and gates, pavilions, and halls were built. That was the fifteenth year of the Tianjian era. The Prince of Jian'an's old illness was cured, and he was also renamed the Prince of Nanping.
Fa Yue (name of a monk) of the Liang Dynasty
It is not known where he was from. At the end of the Qi Dynasty, he served as the head of the Sangha and lived in Zhengjue Temple in the capital. Initially, there was an eighteen-foot-tall golden statue in Songwang Temple in Pengcheng, which was very efficacious. Whenever there were disasters in the state or monks and nuns suffered injustice, the Buddha statue would sweat. At that time, the northern part of Pengcheng belonged to the Northern Wei. At the beginning of the Tai Shi era of the Song Dynasty, the generals of the Northern Wei wanted to move the Buddha statue to the north, but they could not move it at all. At the beginning of the Qi Dynasty, Pengcheng planned to submit to the Southern Dynasty. The defense force was weak, and even monks were conscripted to serve. The Northern Wei sent the Duke of Lanling to capture Pengcheng. The monks were captured, and the Buddha statue sweated and soaked the ground. Xiao Liang (name of a prince), the Prince of Liang, who was stationed in Pengcheng at that time, rushed to the Buddha statue and asked people to wipe it, but they could not stop it. Xiao Liang prayed, 'Your disciple will do his best to protect the Sangha and prevent them from suffering disasters. May great compassion have mercy.' Then he personally wiped it with his hand, and the Buddha statue stopped sweating. After this matter was reported, all the monks' crimes were pardoned. Fa Yue was delighted and admired, wanting to pay homage to the Buddha statue, but because of the
梁之沮。不可往。而志願之切。誓捐軀命。天監八年五月。與同學知靜。于小莊嚴寺。造無量壽佛像。用銅四萬斤。既入模。未及馳奏。詔益銅三千斤。而有司猶未暇給也。忽羊車傳詔。載銅如數。至爐側。融瀉盈溢。一鑄而就。俄而有司之銅始至。求向之所謂羊車者。不可得。然後知其靈感也。像出模。高丈九尺。有大錢二。在衣絳處。詔以像委定林。其年九月。僧祐移之光宅寺云。
周僧明
姓姜氏。鄜之內部人。性質樸。有操守。然于竺墳魯誥。無所治習。而人知嚮慕。抵坊州。一日偶見光發西南山谷間。從得石趺一于澗底。且遠望其旁。有臥石如像者。土掩其半。就掘之則固像也。雖相好完美。而色正黑。自踵至頂。高餘三丈。明即率眾扶舉。莫能勝。時武帝已崩。天元嗣歷。明因秉爐祝曰。若佛法重興。蒼生有賴。希現威靈。得遂其愿。俄像起行。徑趨石趺。卓然而立。見者駭嘆。有司以其事聞。上大喜為復教。仍改年為大象。以紀其瑞。詔復以其地構寺。額大像。而明獲居之。
又若徐州吳寺之太子思惟像。京師崇義寺之石影像。襄陽金像寺之丈六無量壽像。荊州長沙寺像。高齊定州之觀音像。及高王經。襄陽彌天釋所鑄之金像。揚都長干寺之育王像。梁祖所事等身金銀二像。僧護石
【現代漢語翻譯】 現代漢語譯本： 梁朝的沮水，不適合前往。但他志愿懇切，誓要獻出生命。天監八年五月，他和同學知靜在小莊嚴寺建造無量壽佛像（Amitabha Buddha image），用銅四萬斤。已經放入模具，還沒來得及上報朝廷，皇帝下詔增加銅三千斤，但主管官員還沒來得及撥給。忽然有羊車傳來詔令，運載的銅的數量正好，到達爐子旁邊。熔化傾瀉，盈滿，一次鑄造成功。不久主管官員的銅才送到。尋找先前所說的羊車，卻找不到。這才知道是佛的靈感顯現。佛像出模后，高一丈九尺，在衣帶處有兩枚大錢。皇帝下詔將佛像安置在定林寺。當年九月，僧祐將佛像移到光宅寺。
周朝的僧人僧明 姓姜，是鄜州內部人。品質樸實，有操守。然而對於印度的佛經和魯國的典籍，都沒有研究學習。但是人們知道他心懷嚮往。到達坊州后，一天偶然看見西南山谷間有光芒發出，於是順著光芒找到一個石座在山澗底部。並且遠遠望見旁邊，有一塊臥倒的石頭像佛像，一半被土掩埋。於是前去挖掘，確實是佛像。雖然相貌完美，但是顏色是黑色的。從腳跟到頭頂，高三丈多。僧明就帶領眾人扶起佛像，但是沒有人能勝任。當時武帝已經駕崩，天元即位。僧明於是拿著香爐祝禱說：『如果佛法能夠重新興盛，百姓能夠有所依靠，希望顯現威靈，使我能夠實現願望。』不久佛像自己站立起來行走，直接走向石座，穩穩地立在那裡。看見的人都驚駭讚歎。主管官員將這件事上報朝廷，皇帝非常高興，認為這是佛法復興的徵兆，於是改年號為大象，來記載這個祥瑞。皇帝下詔在那塊地方建造寺廟，命名為大像寺，而僧明獲準居住在那裡。
又比如徐州吳寺的太子思惟像（Prince contemplating image），京師崇義寺的石影像，襄陽金像寺的丈六無量壽像（sixteen-foot Amitabha Buddha image），荊州長沙寺的佛像，高齊定州的觀音像（Avalokiteśvara image），以及高王經，襄陽彌天釋所鑄造的金像，揚都長干寺的育王像（Aśoka image），梁朝皇帝所供奉的等身金銀二像，僧護的石像。
【English Translation】 English version: The Ju River in Liang was not suitable to travel. However, his aspirations were earnest, and he vowed to sacrifice his life. In the fifth month of the eighth year of the Tianjian era, he and his fellow student Zhi Jing built an Amitabha Buddha image (Amitabha Buddha image) at the Xiaozhuangyan Temple, using 40,000 catties of copper. After it was placed in the mold, before they could report to the court, the emperor issued an edict to add 3,000 catties of copper, but the officials in charge had not yet had time to provide it. Suddenly, a sheep-drawn cart delivered an edict, carrying the exact amount of copper, arriving beside the furnace. It was melted and poured, overflowing, and cast successfully in one go. Soon after, the copper from the officials in charge arrived. They searched for the so-called sheep-drawn cart from before, but could not find it. Only then did they realize it was a manifestation of the Buddha's spiritual power. After the statue was removed from the mold, it was nineteen feet tall, with two large coins at the sash of the robe. The emperor issued an edict to place the statue in Dinglin Temple. In the ninth month of that year, Sengyou moved the statue to Guangzhai Temple.
The Monk Sengming of the Zhou Dynasty Whose surname was Jiang, was a native of the interior of Fu Prefecture. He was simple and honest, with integrity. However, he had not studied or learned the Indian Buddhist scriptures or the classics of Lu. But people knew that he had aspirations. After arriving in Fang Prefecture, one day he accidentally saw light emanating from the southwest valley, so he followed the light and found a stone pedestal at the bottom of a stream. And he saw from afar that there was a reclining stone beside it that looked like a Buddha image, half buried in the soil. So he went to dig it up, and it was indeed a Buddha image. Although the features were perfect, the color was black. From heel to crown, it was more than thirty feet tall. Sengming then led the people to lift the statue, but no one could manage it. At that time, Emperor Wu had already passed away, and Tianyuan had ascended the throne. Sengming then held a censer and prayed, saying: 'If the Buddha-dharma can be revived and the people can rely on it, I hope you will manifest your spiritual power so that I can fulfill my wish.' Soon the statue stood up and walked, heading straight for the stone pedestal, standing firmly there. Those who saw it were amazed and sighed. The officials in charge reported this matter to the court, and the emperor was very pleased, considering it a sign of the revival of Buddhism, so he changed the era name to Daxing to commemorate this auspicious event. The emperor issued an edict to build a temple on that site, naming it Daxing Temple, and Sengming was allowed to live there.
Also, for example, the Prince Contemplating Image (Prince contemplating image) at Wu Temple in Xuzhou, the Stone Shadow Image at Chongyi Temple in the capital, the sixteen-foot Amitabha Buddha image (sixteen-foot Amitabha Buddha image) at Jinxiang Temple in Xiangyang, the Buddha image at Changsha Temple in Jingzhou, the Avalokiteśvara image (Avalokiteśvara image) in Dingzhou of Gaoqi, as well as the High King Sutra, the golden image cast by Mitian Shi in Xiangyang, the Aśoka image (Aśoka image) at Changgan Temple in Yangdu, the two life-size gold and silver images worshiped by the Liang Dynasty emperor, and the stone image of Senghu.
像。皆靈驗莫測。茲因略述。以曉流俗 太子思惟像者。蓋以其狀言也。昔沙門法顯于東晉時。遊歷西。域。會有微疾。心思鄉里粳稻飯。投一伽藍。主人[款-士+止]遇殊勤至。為來沙彌。取粳飯以進。顧沙彌。踵血猶濕。云頃往彭城吳蒼鷹家分衛。而犬嚙之。顯始寤其瞬息數萬里。豈亦常僧可能哉。后東還。訪蒼鷹于彭城。入門見血涂闔上。問之則曰。某年月日嘗有僧。乞食至此。而犬嚙之爾。計其年月。不小誤。顯謂蒼鷹曰。此羅漢聖僧血。謹護之勿去也。於是蒼鷹。即其宅創寺。以懺咎。求像于揚都。方濟江。舟傾側欲覆。忽有二骨長丈許。隨流騰入舟中。遂濟無撓。及岸視之。則龍齒也。卒輸之官府。未幾。蒼鷹獲像于婆羅門僧。初蒼鷹偶憩林樹間。僧持像至云。欲施徐州吳蒼鷹供養也。蒼鷹曰。我身是也。僧忻然付之。今在相州鄴縣大慈寺 石影像者。其石崇一尺。徑六寸。紫色八觚。內外映徹。而如來菩薩。浮圖伽藍。天人山海。帳蓋床座。三塗苦趣。變現不一。或前後相類。或每楞不同。隱顯靡恒。豈得而概論哉。梁大清中。天竺沙門。奉以入貢。會侯景之亂。置之廬山西林寺像頂而去。隋開皇十年。煬帝以晉王鎮淮海。遣使王延壽。取之。王寶玩特甚。遇有他役。則函之以自隨。入登儲貳。藏於
【現代漢語翻譯】 現代漢語譯本：這些佛像都非常靈驗，難以預測。現在我將簡要敘述，以使大眾瞭解。所謂『太子思惟像』，是以佛像的形態來命名的。過去，沙門法顯在東晉時期遊歷西域，偶感小恙，思念家鄉的粳米飯。他投宿在一座伽藍（寺廟），主人款待得非常慇勤周到，並讓一位沙彌（小和尚）取來粳米飯供養。法顯看到沙彌的腳後跟還濕著血跡，沙彌說：『我剛才去彭城吳蒼鷹家乞食，被狗咬了。』法顯這才醒悟到，這位沙彌瞬息之間走了數萬里路，難道是一般的僧人能做到的嗎？後來，法顯回國后，在彭城拜訪吳蒼鷹，進門就看到血跡塗在門上。詢問后得知，吳蒼鷹說：『某年某月某日，曾有一位僧人來此乞食，被狗咬了。』計算一下年月，沒有絲毫差錯。法顯告訴吳蒼鷹說：『這是羅漢聖僧的血，請您務必保護好，不要去除。』於是吳蒼鷹就在自己的宅邸建立了寺廟，以懺悔自己的過錯。他派人到揚州去求佛像，船隻渡江時，船身傾斜幾乎要翻覆，忽然有兩根長約一丈的骨頭，順著水流騰入船中，船隻才得以平安渡過。到達岸邊后，仔細一看，原來是龍的牙齒。最終將龍齒獻給了官府。不久，吳蒼鷹從一位婆羅門僧人那裡得到了佛像。起初，吳蒼鷹偶然在林間樹下休息，那位僧人拿著佛像來到這裡，說：『我想把這尊佛像施捨給徐州的吳蒼鷹供養。』吳蒼鷹說：『我就是。』僧人欣然地將佛像交給了他。現在這尊佛像供奉在相州鄴縣的大慈寺。 石影像，這尊石像高一尺，直徑六寸，呈紫色八角形，內外晶瑩剔透。如來（Buddha）、菩薩（Bodhisattva）、浮圖（stupa，佛塔）、伽藍（monastery，寺廟）、天人、山海、帳蓋、床座、三塗（three evil paths，地獄、餓鬼、畜生）苦趣等景象，變化萬千，或前後相似，或每一面都不同，時隱時現，難以概括。梁朝大清年間，一位來自天竺（India）的沙門（monk）將這尊石像進貢給朝廷，正趕上侯景之亂，於是將石像放置在廬山西林寺的佛像頂上就離開了。隋朝開皇十年，隋煬帝（Emperor Yang of Sui）以晉王的身份鎮守淮海，派遣使者王延壽去取這尊石像。王延壽對這尊石像珍愛至極，每當有其他差事時，就將石像裝在盒子裡隨身攜帶。後來隋煬帝登基成為儲君，就將石像藏於...
【English Translation】 English version: These images are all extremely efficacious and unpredictable. I will now briefly describe them to inform the public. The 'Crown Prince Meditating Image' is named after its form. In the past, the śramaṇa (monk) Faxian, during the Eastern Jin Dynasty, traveled to the Western Regions. He felt slightly unwell and longed for the japonica rice of his hometown. He stayed at a saṃghārāma (monastery), where the host treated him very diligently and kindly, and had a śrāmaṇera (novice monk) bring him japonica rice. Faxian saw that the śrāmaṇera's heel was still wet with blood, and the śrāmaṇera said, 'I just went to the house of Wu Cangying in Pengcheng to beg for food and was bitten by a dog.' Faxian then realized that this śrāmaṇera had traveled tens of thousands of miles in an instant. Could an ordinary monk do this? Later, after returning to his country, Faxian visited Wu Cangying in Pengcheng and saw bloodstains on the door. Upon inquiring, Wu Cangying said, 'On a certain day of a certain month, a monk came here to beg for food and was bitten by a dog.' Calculating the year and month, there was no error. Faxian told Wu Cangying, 'This is the blood of an arhat (enlightened being) saintly monk. Please protect it carefully and do not remove it.' Therefore, Wu Cangying built a temple in his own residence to repent for his faults. He sent people to Yangzhou to seek an image. When the boat was crossing the river, it tilted and almost capsized. Suddenly, two bones, each about ten feet long, rose from the water and entered the boat, allowing it to cross safely. Upon reaching the shore, they examined them closely and found that they were dragon teeth. Eventually, the dragon teeth were presented to the government. Soon after, Wu Cangying obtained an image from a Brahmin monk. Initially, Wu Cangying was resting under a tree in the forest when the monk arrived with the image, saying, 'I want to donate this image to Wu Cangying of Xuzhou for offering.' Wu Cangying said, 'I am he.' The monk gladly handed over the image to him. This image is now enshrined in the Da Ci Temple in Yecheng, Xiangzhou. The Stone Image: This stone image is one foot high and six inches in diameter, with a purple octagonal shape, crystal clear inside and out. Images of the Tathāgata (Buddha), Bodhisattva (Bodhisattva), stupa (stupa), saṃghārāma (monastery), devas (heavenly beings), mountains and seas, canopies, beds, the three evil paths (hell, hungry ghosts, animals), and scenes of suffering appear in countless variations, sometimes similar in front and back, sometimes different on each side, sometimes hidden and sometimes visible, making it impossible to generalize. During the Daqing era of the Liang Dynasty, a śramaṇa (monk) from India presented this stone image to the court. Coinciding with the Rebellion of Hou Jing, he placed the stone image on top of the Buddha image in the Xilin Temple of Mount Lu and left. In the tenth year of the Kaihuang era of the Sui Dynasty, Emperor Yang of Sui, as the Prince of Jin, was stationed in Huaihai and sent an envoy, Wang Yanshou, to retrieve this stone image. Wang Yanshou cherished this stone image extremely. Whenever he had other errands, he would carry the stone image in a box with him. Later, when Emperor Yang of Sui ascended the throne as the crown prince, he hid the stone image in...
曲池日嚴寺。非外人所得瞻睹也。武德七年。歸崇義寺。貞觀六年。詔入內。
無量壽像者。東晉沙門道安。于寧康三年。八月八日造。明年季冬。嚴飾既就。刺史郗恢創蒞此蕃。而像獨步趨萬山。恢率眾迎還其寺。而夕復出。住寺外。梁普通三年。詔于建興苑。鑄金銅趺。以承之。高六尺。廣一丈。劉孝儀制贊立碑 長沙寺像者。晉太元間。現於城北。高七尺。光相奇特。人有遇其夜行者。謂非類。以刀擊之。且視則像有刀痕。梁祖命使。迎以供養訖。三日送同泰寺。后寺被火。堂塔並盡。唯像居殿中巋然 定州像者。元魏孫敬德。防州人也。居家事觀音像謹。天平中。應募定州。為劫盜所妄指。逮繫京獄。困拷掠誣伏。且即刑。敬德夜坐獄中。泣誓曰。被枉如此。當是曩宿枉他所致爾。今幸償畢。則愿代受一切眾生。枉屈禍也。既而假寐。一沙門見夢曰。觀音救生經。皆諸佛名。卿能誦滿千過者。可免死厄。復教誦數過。敬德既寤。無所遺忘。竟誦不輟口。比明滿百過。頃焉牽赴市。且行且誦。僅千過。而刑者三折其刀。至三易刀。膚體無小損。丞相歡聞而異之。遽奏免其罪。詔傳其經於世。敬德既歸防。徐視其像。則項上三刀痕故在也。敬德大感慟 襄陽金像者。晉太元十九年。歲次甲午比丘道安。于襄
【現代漢語翻譯】 現代漢語譯本 曲池日嚴寺：不是外人可以隨便瞻仰的。武德七年，歸還給崇義寺。貞觀六年，皇帝下詔將它迎入宮內。
無量壽像：東晉時期的沙門道安，在寧康三年八月八日建造。第二年冬天，裝飾完畢。刺史郗恢剛到任，這尊佛像卻自己走到萬山。郗恢率領眾人將佛像迎回寺廟，但晚上佛像又自己走了出來，停留在寺廟外面。梁朝普通三年，皇帝下詔在建興苑鑄造金銅底座來承托它，高六尺，寬一丈。劉孝儀撰寫贊文並立碑。
長沙寺像：晉朝太元年間，出現在長沙城北。高七尺，光芒和相貌非常奇特。有人晚上遇到它，以為不是人類，就用刀砍它。仔細一看，佛像身上有刀痕。梁朝的開國皇帝命令使者將佛像迎去供養，三天後送到同泰寺。後來同泰寺發生火災，殿堂和佛塔全部燒燬，只有這尊佛像在殿中巍然不動。
定州像：北魏時期的孫敬德，是防州人。在家虔誠地供奉觀音像。天平年間，應徵到定州服役，被盜賊誣陷，逮捕關押在京城的監獄裡，遭受嚴刑拷打被迫承認。即將被處決時，孫敬德晚上坐在監獄裡，哭著發誓說：『我遭受這樣的冤屈，應該是前世冤枉了別人所導致的。現在如果償還完畢，我願意代替一切眾生承受冤屈和災禍。』之後他閉上眼睛休息，夢見一位沙門對他說：『《觀音救生經》都是諸佛的名號，你如果能念滿一千遍，就可以免除死難。』又教他念了幾遍。孫敬德醒來后，沒有忘記，就開始不停地念誦。到天亮時念滿了百遍。不久，被押赴刑場。他邊走邊念，剛念滿一千遍，行刑的人三次折斷了刀，換了三次刀，他的面板都沒有受到一點損傷。丞相歡聽說後感到驚異，立刻上奏免了他的罪。皇帝下詔將這部經書傳於世。孫敬德回到防州后，仔細察看他所供奉的觀音像，發現佛像的脖子上還有三道刀痕。孫敬德非常感動。
襄陽金像：晉朝太元十九年，歲在甲午，比丘道安在襄陽……
【English Translation】 English version Quchi Riyan Temple: Not a place where outsiders could casually gaze upon. In the seventh year of the Wude era, it was returned to Chongyi Temple. In the sixth year of the Zhenguan era, the emperor issued an edict to bring it into the palace.
Amitabha Image: The Shramana Dao'an of the Eastern Jin Dynasty created it on the eighth day of the eighth month of the third year of the Ningkang era. In the winter of the following year, the decorations were completed. The Prefect Xi Hui had just taken office when this Buddha image walked alone to Wanshan. Xi Hui led the people to welcome the image back to the temple, but in the evening, the image walked out again and stayed outside the temple. In the third year of the Putong era of the Liang Dynasty, the emperor issued an edict to cast a golden bronze pedestal in Jianxing Garden to support it, six chi high and one zhang wide. Liu Xiaoyi wrote an eulogy and erected a stele.
Changsha Temple Image: During the Taiyuan era of the Jin Dynasty, it appeared in the north of Changsha city. It was seven chi high, with extraordinary radiance and appearance. Someone encountered it at night and, thinking it was not human, struck it with a knife. Upon closer inspection, there were knife marks on the image. The founding emperor of the Liang Dynasty ordered an envoy to welcome the image for worship, and three days later it was sent to Tongtai Temple. Later, Tongtai Temple was destroyed by fire, and all the halls and pagodas were burned down, but only this image remained standing in the hall.
Dingzhou Image: Sun Jingde of the Northern Wei Dynasty was a native of Fangzhou. He devoutly worshipped the Guanyin (Avalokiteśvara) image at home. During the Tianping era, he was conscripted to serve in Dingzhou and was falsely accused by thieves, arrested and imprisoned in the capital's prison, where he was subjected to severe torture and forced to confess. When he was about to be executed, Sun Jingde sat in prison at night, weeping and vowing: 'My suffering such injustice must be due to my having wronged others in a previous life. Now, if I have finished repaying, I am willing to bear the injustice and misfortune of all sentient beings in their place.' Then he closed his eyes to rest and dreamed that a Shramana said to him: 'The 'Guanyin (Avalokiteśvara) Saving Life Sutra' contains the names of all Buddhas. If you can recite it a thousand times, you can avoid death.' He also taught him to recite it several times. When Sun Jingde woke up, he had not forgotten anything and began to recite it continuously. By dawn, he had recited it a hundred times. Soon, he was escorted to the execution ground. He recited as he walked, and just as he finished reciting it a thousand times, the executioner broke his knife three times, and changed his knife three times, but his skin was not even slightly damaged. When Prime Minister Huan heard of this, he was amazed and immediately reported it to the emperor, who pardoned his crime. The emperor issued an edict to spread this sutra to the world. After Sun Jingde returned to Fangzhou, he carefully examined the Guanyin (Avalokiteśvara) image he worshipped and found that there were still three knife marks on the image's neck. Sun Jingde was deeply moved.
Xiangyang Golden Image: In the nineteenth year of the Taiyuan era of the Jin Dynasty, the year being Jiawu, the Bhikkhu Dao'an was in Xiangyang...
陽西郭。造丈八金像。此像更三週甲子。越百八十年。而後滅。此記書之像腋下。倒垂衣褶中。周武建德三年。甲午之歲。開府長孫哲。鎮荊州。太原王乘副之。哲性兇暴。甫視事。先令毀像。眾進諫則愈益怒。胥卒奔走從命。謾以繩系像頸。率百餘人挽之。像屹立不動。哲謂其弗力。杖監者百。復挽如故。猶不動。乃益人至五百。始踣。聲震地撼。人物駭栗。哲獨喜躍不自勝。亟命镕冶。唱快。遽馳馬。往報太原公。忽墮馬。傷敗肢骨。失音直視。至夜而卒。驗其所記年月。若合符節。則世相定業之說當矣 長干寺育王像者。光趺身相。祥瑞通感。具如前傳。亢陽之歲。必駕御輦。迎像入宮。上加油帔前導羅蓋。僧眾從后。初雖炎赫。像至中途。則每霶𩃰霢霂。生物濡洽矣。國家所賴。以有年也。陳禎明中。像忽西向。直月監堂。屢移向南。晨起視之。復西向。事聞。詔迎入太極殿。設齋行道。先是像戴七寶冠。珠玉飾之。重約百斤。復以錦冒加其上。翌旦則冠掛像手。而冒猶覆頂也。上使為戴冠覆冒。如常時。因膜拜以禱之曰。茍國家有不祥者。宜再脫冠。明起視之復然。隋開皇九年陳亡。詔致像大內供養。上對之。每不敢坐。蓋以像立故也。久之詔曰。朕年老。不堪久立侍像。其今有司造坐佛。如育王像者。可
【現代漢語翻譯】 現代漢語譯本： 陽西郭有人建造了一尊丈八高的金像（丈八金像）。這尊金像存在了三個甲子（三週甲子），超過一百八十年（越百八十年）后才消失。這段記載寫在這尊金像的腋下，倒垂的衣褶中（倒垂衣褶中）。 周武帝建德三年，甲午年，開府長孫哲（開府長孫哲）鎮守荊州，太原王乘（太原王乘）擔任副手。長孫哲生性兇暴，剛一上任，就下令毀壞金像。眾人勸諫，他反而更加憤怒。手下的士兵奔走聽命，用繩子套在金像的脖子上，率領一百多人拉拽，金像仍然屹立不動。長孫哲認為他們沒有盡力，用棍子抽打監工一百下，然後再次拉拽，仍然不動。於是增加人手到五百人，才將金像拉倒。倒地的聲音震天動地，人們都驚駭恐懼。只有長孫哲高興得手舞足蹈，立刻下令熔化金像，還高聲叫好。他急忙騎馬去向太原公報告，忽然從馬上摔下來，摔傷了肢體，失聲，眼睛直直地看著前方，當晚就死了。 驗證金像上所記載的年月，完全符合，那麼世間萬事皆有定數的說法是正確的。 長干寺的育王像（長干寺育王像），光彩照人的佛身和蓮花座（光趺身相），顯現的祥瑞和感應，都像之前的記載一樣。遇到大旱之年（亢陽之歲），一定會用御輦（駕御輦）迎接佛像進入皇宮。皇帝親自給佛像披上袈裟（加油帔），在前面引導，撐著羅傘（羅蓋），僧眾跟在後面。剛開始雖然天氣炎熱，但佛像到達半路，就會下起濛濛細雨（霶𩃰霢霂），滋潤萬物。國家能夠依靠的，就是年年豐收。陳朝禎明年間，佛像忽然面向西方（西向），正對著值月監堂。人們多次將佛像移向南方，早上起來一看，又面向西方。事情上報后，皇帝下詔將佛像迎入太極殿，設定齋飯，舉行法事。 在這之前，佛像戴著七寶冠（七寶冠），用珍珠美玉裝飾，重約一百斤，又用錦緞覆蓋在上面（錦冒）。第二天早上，七寶冠卻掛在佛像的手上，而錦緞仍然覆蓋在佛像的頭頂。皇帝派人給佛像戴上七寶冠，蓋上錦緞，像往常一樣，然後跪拜祈禱說：『如果國家有不祥的事情發生，請再次脫下寶冠。』第二天早上起來一看，果然又脫落了。隋朝開皇九年，陳朝滅亡。隋文帝下詔將佛像迎入大內供養。隋文帝面對佛像，每次都不敢坐下，因為佛像是站立的緣故。時間久了，隋文帝下詔說：『朕年老了，不能長時間站立侍奉佛像，現在讓有關部門製造一尊坐著的佛像，像育王像那樣。』
【English Translation】 English version: In Yangxi Guo, someone built a sixteen-foot-tall golden statue (丈八金像). This statue existed for three Jiazi cycles (三週甲子), more than one hundred and eighty years (越百八十年) before disappearing. This record was written under the armpit of the statue, in the inverted folds of its clothing (倒垂衣褶中). In the third year of Jian De during the Zhou Dynasty, the year of Jiawu, the governor Changsun Zhe (開府長孫哲) was stationed in Jingzhou, with Taiyuan Wang Cheng (太原王乘) as his deputy. Changsun Zhe was of a violent nature. Upon taking office, he immediately ordered the destruction of the statue. When the people advised against it, he became even more enraged. His soldiers ran to obey his orders, placing ropes around the statue's neck and leading over a hundred people to pull it. The statue remained standing firm. Changsun Zhe, believing they were not exerting enough force, beat the supervisors a hundred times with a stick and ordered them to pull again, but it still did not move. He then increased the number of people to five hundred, and only then did the statue fall. The sound of its fall shook the earth, and the people were terrified. Only Changsun Zhe rejoiced and danced with joy, immediately ordering the statue to be melted down, shouting with delight. He hurriedly rode his horse to report to the Duke of Taiyuan, but suddenly fell from his horse, injuring his limbs, losing his voice, and staring straight ahead. He died that night. Verifying the years recorded on the statue, they matched perfectly, thus confirming the saying that everything in the world is predetermined. The Yuk Wang statue (育王像) at Changgan Temple (長干寺), with its radiant body and lotus pedestal (光趺身相), manifested auspicious signs and responses, just as described in previous records. In years of severe drought (亢陽之歲), the imperial carriage (駕御輦) would be used to welcome the statue into the palace. The emperor would personally drape a kasaya (加油帔) over the statue, leading the way with a parasol (羅蓋), followed by the monks. Although the weather would initially be scorching hot, as the statue reached the halfway point, it would begin to drizzle (霶𩃰霢霂), nourishing all living things. The nation relied on this for bountiful harvests year after year. During the Zhenming era of the Chen Dynasty, the statue suddenly faced west (西向), directly facing the monthly supervisory hall. People repeatedly moved the statue to face south, but upon waking up in the morning, it would again face west. After the matter was reported, the emperor ordered the statue to be welcomed into the Taiji Hall, where vegetarian meals were prepared and religious services were held. Prior to this, the statue wore a seven-jeweled crown (七寶冠), adorned with pearls and jade, weighing about a hundred pounds, and covered with a silk cloth (錦冒). The next morning, the crown was found hanging on the statue's hand, while the silk cloth remained on its head. The emperor ordered people to place the crown on the statue's head and cover it with the silk cloth, as usual, and then knelt and prayed, saying, 'If the nation is to experience misfortune, please remove the crown again.' Upon waking up the next morning, it had indeed fallen off again. In the ninth year of Kaihuang during the Sui Dynasty, the Chen Dynasty was overthrown. Emperor Wen of Sui ordered the statue to be welcomed into the imperial palace for worship. Emperor Wen of Sui, when facing the statue, never dared to sit down, because the statue was standing. After a long time, Emperor Wen of Sui issued an edict, saying, 'I am old and cannot stand for long to serve the statue. Now, let the relevant departments create a seated Buddha statue, like the Yuk Wang statue.'
送本像于興善寺供養。像偉特。所在莫能容。移置北面以圖遷奉。明日像則南面。或疑人所為者。乃剎之北面。而扄鐍其戶。且視之。像面南如昨。眾懼皆禮謝 梁祖等身金銀二像者。奉之重云殿。晨夕禮敬者五十年。侯景之篡。太尉王僧辨既誅景。謀迎貞陽侯淵明於齊而立之。猶豫未定。僧辨使女婿杜龕。宿衛宮闕。龕性貪悍。欲毀二像。鑄金銀鋌。初殿周匝為閣道。號三休閣。而像頂正出閣上。龕遣數十人。登閣镵像頂。像並回顧。眾驚悚。皆默喑昏醉。龕隨遍身青腫。如見擊狀。號呼數日。創爛而死。陳有江南武帝昉徂落。臨川王茜。入承大統。方治葬具。造辒辌車。時以國用窘乏。詔取像殿寶帳。珩珮珠玉。以充給之有司部集人力將事屏撤。而云氣滃鬱。擁殿內外交暗。其餘方所。霽景明朗。觀者四合。競駭其異。而雨注電射。煙焰歘漲。眾見殿像騰舉。高薄霄漢。漸遠漸微。焂然而沒。頃之云斂雨過。就視其地則惟柱礎存焉。后或見之海上 僧護石像者。高齊時造長丈八。始護髮愿為之。然未得石。會於寺北谷中。見石仆地。約如其數。顧工營治。涉期而僅了面腹。以揹著地。勢未易。具眾力翻之。卒莫之動。明日石忽自轉。以就磨琢。及成。移置殿中。周師之破齊也。像先流汗。晉州陷。盡火諸寺。像獨
【現代漢語翻譯】 現代漢語譯本 有人將一尊佛像送到興善寺供養。這尊佛像非常高大，沒有地方能夠容納。於是人們將佛像移到寺廟北面，計劃之後再遷移供奉。第二天，佛像卻面向南方。有人懷疑是人為所致，於是將寺廟北面的門鎖上，並且派人看守。但佛像仍然像昨天一樣面向南方。眾人都感到恐懼，紛紛禮拜謝罪。 梁朝的梁祖（梁武帝，502年-549年在位）命人制作了等身金銀二像，供奉在重云殿中，早晚禮敬了五十年。侯景之亂時，太尉王僧辨誅殺了侯景，計劃迎立貞陽侯蕭淵明從北齊回來即位。王僧辨猶豫未決，便讓女婿杜龕在宮中宿衛。杜龕生性貪婪兇悍，想要毀掉這兩尊佛像，鑄成金銀錠。當初，重云殿四周建有閣道，稱為三休閣，佛像的頭頂正好超出閣道之上。杜龕派了幾十個人登上閣道，鑿佛像的頭頂。佛像一起回頭觀看，眾人驚恐萬分，都默默無語，昏醉不醒。杜龕隨即遍身青腫，好像被人擊打一樣，號叫了幾天，瘡爛而死。 陳朝時，江南武帝陳蒨（559年-566年在位）駕崩，臨川王陳伯宗即位。當時正在準備安葬事宜，製造辒辌車（一種喪車）。當時因為國家財政困難，皇帝下詔取用佛像殿中的寶帳、珩珮（玉飾）、珠玉，來充當喪葬費用。有關部門聚集人力準備拆除這些裝飾，這時卻雲氣瀰漫，籠罩著佛像殿內外，一片昏暗。而其他地方卻晴空萬里，陽光明媚。觀看的人從四面八方趕來，都驚駭于這種奇異的景象。接著，大雨傾盆，電閃雷鳴，煙焰突然升騰。眾人看見佛像殿和佛像騰空而起，高入雲霄，漸漸遠去，越來越小，突然消失不見。不久，雲消雨散，人們前去檢視佛像殿的舊址，只剩下柱礎還在。後來有人在海上看見過這尊佛像。 還有一尊僧護石像，是北齊時建造的，高一丈八尺。當初僧護髮愿要建造這尊佛像，但還沒有找到合適的石頭。後來在寺廟北面的山谷中，發現一塊石頭倒在地上，大小和需要的差不多。於是請來工匠進行雕琢。經過一段時間，僅僅完成了面部和腹部。因為佛像的背部朝地，不容易翻動，便聚集眾人之力想要翻動它，但最終也沒能移動。第二天，石頭忽然自己翻轉過來，以便進行磨琢。等到佛像雕成，被移到殿中。北周軍隊攻破北齊時，佛像首先流汗。晉州陷落後，所有的寺廟都被燒燬，唯獨這尊佛像倖免於難。
【English Translation】 English version Someone sent a Buddha statue to Xing'shan Temple for worship. The statue was very tall, and there was no place to accommodate it. So people moved the statue to the north side of the temple, planning to move it for worship later. The next day, the statue faced south. Some people suspected it was done by someone, so they locked the door on the north side of the temple and sent people to guard it. But the statue still faced south as yesterday. Everyone was afraid and bowed down to apologize. Emperor Wu of Liang (reigned 502-549) of the Liang Dynasty ordered the creation of two life-size gold and silver statues, which were enshrined in the Chongyun Hall and worshiped morning and evening for fifty years. During the Hou Jing Rebellion, Grand Commandant Wang Sengbian killed Hou Jing and planned to welcome Zhenyang Marquis Xiao Yuanming back from Northern Qi to take the throne. Wang Sengbian hesitated, so he let his son-in-law Du Kan guard the palace. Du Kan was greedy and fierce, wanting to destroy the two Buddha statues and cast them into gold and silver ingots. Initially, there was a gallery built around Chongyun Hall, called the Sanxiu Gallery, and the top of the Buddha statue protruded above the gallery. Du Kan sent dozens of people to climb the gallery and chisel the top of the statue. The statues all turned their heads to look, and the crowd was terrified, all silently unconscious and drunk. Du Kan then developed blue and swollen all over his body, as if he had been struck, and cried out for several days before dying from festering wounds. During the Chen Dynasty, Emperor Wu of Chen (reigned 559-566) passed away, and Prince Qian of Linchuan, Chen Bozong, ascended the throne. At that time, preparations were being made for the funeral, and a hearse was being built. Because the national finances were tight at the time, the emperor ordered the use of the precious curtains, jade ornaments, and pearls in the Buddha statue hall to cover the funeral expenses. The relevant departments gathered manpower to remove these decorations, but at this time, clouds filled the air, shrouding the inside and outside of the Buddha statue hall in darkness. Other places were clear and sunny. People came from all directions to watch, all amazed by this strange sight. Then, heavy rain poured down, lightning flashed, and smoke and flames suddenly rose. People saw the Buddha statue hall and the Buddha statue rise into the sky, high into the clouds, gradually moving away, becoming smaller and smaller, and suddenly disappearing. Soon, the clouds cleared and the rain stopped, and people went to check the site of the Buddha statue hall, only to find that the pillar bases were still there. Later, some people saw this Buddha statue at sea. There was also a Monk Hu stone statue, which was built during the Northern Qi Dynasty, and was eighteen feet tall. Initially, Monk Hu vowed to build this Buddha statue, but had not found a suitable stone. Later, in the valley north of the temple, a stone was found lying on the ground, about the size needed. So he invited craftsmen to carve it. After a period of time, only the face and abdomen were completed. Because the back of the Buddha statue was facing the ground, it was not easy to turn it over, so they gathered the strength of everyone to try to turn it over, but in the end they could not move it. The next day, the stone suddenly turned over by itself, so that it could be polished. When the Buddha statue was carved, it was moved into the hall. When the Northern Zhou army broke through Northern Qi, the Buddha statue first sweated. After Jinzhou fell, all the temples were burned down, but this Buddha statue alone survived.
完美。雖饒人牛力。終不仆。尋有僧周。壘瓦木土塹。以營護之。須臾失僧所在。或以木折像二指。見夢於人曰。吾指痛。且而續其指。開皇十年。盜歸像殿幡蓋云。夜每夢。丈八人責讓之。已上並戴旌異記。
後梁法
京其先太原孫氏也。后徙江陵。母方娠。夢身入蓮華池中。得一端正童子。將娩復夢。乘白獅子。遊戲空際。七歲出家。于長沙寺。年十三。升座說法。無滯其同學智淵年雖長。不及也。於是信施云委山積。育王瑞像殿。小大之宇。千五百間。一新修治。皆自京出。寺之耆宿。嘗夢人告曰。京前身蓋寺檀越也。今以願力再來耳。後梁俾為其境內僧正。未幾。有疾危甚。因請僧于像前。行道者七日。沙間。法泰。夢像至京所居房。凈人遠志。則見像出京房中。而返于殿。頃之病癒。不久而卒。春秋七十六矣。
隋通幽
姓趙氏。河東蒲阪人。幼齡遺世。冠歲參。玄周齊之際。法門屯否。乃南抵金陵。益進所業。而毗尼之學。尤所究心。隋興。乃歸渭陰演唱。晚居延興寺。適當建立。而土木之勞無所憚。仍開四大井。各施漉具。以護生。其平居開經。必盥手及腕。雖處房室。未嘗唾涕。便利洗凈。不用巾幞。手則聽其自干。冱寒重被三衣。所謂綿纊。無復識之。每嘆曰生不改善。
【現代漢語翻譯】 現代漢語譯本： 完美。即使有人用牛力拉它，最終也不會倒下。不久，有一位僧人周某，用瓦片、木頭和泥土構築防禦工事來保護它。不久之後，僧人周某不知去向。有人說，佛像的兩根手指被木頭折斷，他夢見有人說：『我的手指很痛。』於是有人續上了他的手指。開皇十年（隋文帝年號），有盜賊偷走了佛殿的幡蓋，夜裡常常夢見一位身高一丈八尺的人責備他。以上都記載在戴旌的《異記》中。
後梁法京： 法京，原先是太原孫氏的後代，後來遷居到江陵。他的母親懷孕時，夢見自己進入蓮花池中，得到一個端正的童子。將要分娩時，又夢見自己乘坐白色的獅子，在空中嬉戲。七歲時出家，在長沙寺。十三歲時，登上法座說法，沒有絲毫滯礙，他的同學智淵雖然年長，也比不上他。於是，信徒的佈施像云一樣聚集，像山一樣堆積。育王瑞像殿的大小房屋共有一千五百間，全部重新修繕，這些都出自法京的資助。寺里的老僧曾經夢見有人告訴他說：『法京的前身就是寺里的檀越（dānyuè，施主）。現在因為願力的緣故再次到來。』後梁任命他為境內的僧正（sēngzhèng，僧官）。不久，他得了重病，非常危險。於是請僧人在佛像前，修行七日。沙門（shāmén，出家人的通稱）法泰，夢見佛像來到法京所居住的房間。凈人（jìngrén，寺院中負責雜務的人）遠志，則看見佛像從法京的房間出來，返回到佛殿。不久，法京的病痊癒了。不久之後就去世了，享年七十六歲。
隋朝通幽： 通幽，姓趙，是河東蒲阪人。年幼時就離開了世俗。成年時正值北周和北齊交替之際，佛法衰敗。於是南下到達金陵，更加精進自己的學業，尤其對毗尼（píní，戒律）之學，非常用心研究。隋朝建立后，就回到渭陰宣講佛法。晚年居住在延興寺，正趕上寺廟建立，對於土木工程的勞作毫不畏懼。還在寺里開了四口大井，各自設定了過濾的器具，用來保護生物。他平時講經，必定洗手到手腕。即使在房間里，也從不隨地吐痰或流鼻涕，大小便后一定洗乾淨，不用手巾擦拭，而是讓手自然晾乾。即使是嚴寒的冬天，也蓋著三件被子，所謂的棉被，已經無法辨認了。他常常嘆息說：『活著不改善自己的行為，'
【English Translation】 English version: Perfect. Even if someone uses the strength of an ox to pull it, it will not fall in the end. Soon, there was a monk named Zhou who built fortifications with tiles, wood, and earth to protect it. Before long, the monk Zhou disappeared. Someone said that two fingers of the Buddha statue were broken by wood, and he dreamed that someone said: 'My fingers hurt.' So someone reattached his fingers. In the tenth year of Kaihuang (reign title of Emperor Wen of Sui), thieves stole the banners and canopies of the Buddha hall, and at night they often dreamed of a person eighteen feet tall rebuking them. The above are all recorded in Dai Jing's 'Strange Records'.
Later Liang Dynasty Fa Jing: Fa Jing was originally a descendant of the Sun family in Taiyuan, and later moved to Jiangling. When his mother was pregnant, she dreamed that she entered a lotus pond and obtained a handsome child. When she was about to give birth, she dreamed again that she was riding a white lion and playing in the sky. He became a monk at the age of seven at Changsha Temple. At the age of thirteen, he ascended the Dharma seat to preach, without any hindrance. His classmate Zhiyuan, although older, was not as good as him. Therefore, the donations of believers gathered like clouds and piled up like mountains. The Yuwang Ruixiang Hall had 1,500 rooms of various sizes, all of which were renovated, all from Fa Jing's contributions. An old monk in the temple once dreamed that someone told him: 'Fa Jing's previous life was a danyue (benefactor) of the temple. Now he has come again because of his vows.' The Later Liang appointed him as the Sengzheng (monk official) within its territory. Soon, he became seriously ill and was in great danger. So he asked monks to practice in front of the Buddha statue for seven days. The shamen (monk) Fa Tai dreamed that the Buddha statue came to the room where Fa Jing lived. The jingren (attendant) Yuan Zhi saw the Buddha statue come out of Fa Jing's room and return to the hall. Soon, Fa Jing recovered from his illness. He died not long after, at the age of seventy-six.
Sui Dynasty Tong You: Tong You, whose surname was Zhao, was from Puban in Hedong. He left the world at a young age. When he came of age, it was during the transition between the Northern Zhou and Northern Qi dynasties, and Buddhism was in decline. So he went south to Jinling to further his studies, especially the Vinaya (discipline) studies, which he studied very carefully. After the establishment of the Sui Dynasty, he returned to Weiyin to preach the Dharma. In his later years, he lived in Yanxing Temple, just in time for the temple's construction, and he was not afraid of the labor of earthwork. He also dug four large wells in the temple, each equipped with filtering equipment to protect living beings. When he usually lectured on the scriptures, he would definitely wash his hands to his wrists. Even in his room, he never spat or snorted, and he would wash himself clean after urinating or defecating, without using a towel, but letting his hands dry naturally. Even in the severe winter, he covered himself with three quilts, and the so-called cotton quilts were no longer recognizable. He often sighed and said: 'Living without improving one's behavior,'
死不償累。足矣。誡弟子曰。吾后必以施禽獸。大業元年正月十五日坐逝。春秋五十七。
隋慧達
姓王。襄陽人。幼年在道。尤務修繕。后業禪于天臺之瀑布寺。又北遊武當山。習靜如前。有陳御歷。江南疫癘大作。達建藥藏於楊都市。所濟殊廣。金陵佛寺之多。過七百所。而達所扶仆起廢。華敞之者。餘三百。仁壽中營七層木浮圖于楊州之白塔寺。復溯江西。至鄱陽豫章諸郡。隨緣演化。以成就功德。沙門慧遠邀止廬岳。造西林重閣七間。誓以黃楠為之材。闔境推求。了不可得。僉欲改圖。達曰。但誠心未至。故追訪無從。茍願力之堅。則樗櫟將化而楠矣。眾因四出尋索。果得黃楠一谷于境內之下巢山。計其數。可了此閣。然窮險無路以出。達偶行歷崖壁間。僅見一處通人往來。遂挽拽至江。𥱼筏而下。略無遺逸者。閣成。宏壯冠世。后忽偏欹于南三尺。地當石門澗。適有大風。從澗起。北吹閣。閣隨以正。晚往長沙。樹立益廣。達率性任真。言無華綺。衣被弊惡。殆不可觀。而檀信嚮慕。所舉輒遂。亦其感應之理然也。大業六年七月晦。舊疾增劇。室中異香旋繞。像設流汗。倚臥七日而逝。壽八十七。
隋智琳
閭丘氏。高平防輿人。祖儼不仕。考曇珍梁國常侍。琳幼請業于處士卞詮
【現代漢語翻譯】 現代漢語譯本： 『死不償累』（意為：死亡不足以償還罪孽）。足夠了。告誡弟子說：『我死後一定要佈施給禽獸。』大業元年正月十五日坐化逝世，享年五十七歲。 隋朝慧達（581-618）： 俗姓王，襄陽人。年幼時就在道觀中，尤其致力於修行。後來在天臺山的瀑布寺修習禪定。又向北遊歷到武當山，像之前一樣安靜地修行。當時正值陳朝滅亡，江南一帶發生大規模的瘟疫。慧達在楊都建立了藥藏，救濟了很多人。金陵的佛寺很多，超過七百所，而慧達扶持修繕，使之煥然一新的寺廟有三百多所。仁壽年間，在揚州的白塔寺建造了七層的木製浮屠。又逆江西上，到鄱陽、豫章等郡，隨緣教化，以成就功德。沙門慧遠邀請他到廬山，建造西林寺的重閣七間，發誓要用黃楠木作為建材。整個地區都在尋找，卻始終找不到。大家都想改變計劃。慧達說：『只是因為誠心沒有達到，所以追尋訪問沒有結果。如果願力堅定，那麼樗木櫟木也會變成楠木。』於是大家四處尋找，果然在境內之下巢山的一個山谷里找到了黃楠木。計算數量，可以完成這座閣樓。然而山勢險峻，沒有道路可以運出。慧達偶然在懸崖峭壁間行走，只看到一處可以讓人往來的地方。於是牽引拖拽到江邊，用木筏運送下來，沒有遺漏一點。閣樓建成后，宏偉壯麗，冠絕於世。後來忽然向南傾斜了三尺。地點正對著石門澗。恰好有一陣大風從山澗吹來，向北吹著閣樓，閣樓隨著風勢就正了。晚年到長沙，弘揚佛法的範圍更加廣泛。慧達天性率真，說話沒有華麗的辭藻，穿的衣服破舊不堪，幾乎不能看，但是信徒們仰慕他，所做的事情都能成功。這也是感應的道理啊。大業六年七月三十日，舊病加重。房間里異香環繞，佛像流汗。倚靠著躺了七天就去世了，享年八十七歲。 隋朝智琳： 俗姓閭丘，是高平防輿人。祖父閭丘儼沒有做官。父親閭丘曇珍是梁國的常侍。智琳從小就向處士卞詮請教學習。
【English Translation】 English version: 'Death is not enough to repay the accumulated sins.' Enough. He admonished his disciples, saying, 'After my death, I must give alms to birds and beasts.' He passed away in a seated position on the fifteenth day of the first month of the first year of the Daye era (605 AD), at the age of fifty-seven. Sui Dynasty, Hui Da (581-618): His surname was Wang, and he was a native of Xiangyang. He was in a Taoist temple in his youth, and he was especially devoted to cultivation. Later, he practiced Chan meditation at the Waterfall Temple on Mount Tiantai. He also traveled north to Mount Wudang, practicing quiet meditation as before. At that time, the Chen dynasty was destroyed, and a large-scale epidemic broke out in the Jiangnan area. Da established a medicine storehouse in Yangdu, which helped many people. There were many Buddhist temples in Jinling, more than seven hundred, and Da supported and renovated more than three hundred temples, making them look brand new. During the Renshou era, he built a seven-story wooden pagoda at the White Pagoda Temple in Yangzhou. He also went upstream along the Yangtze River to Poyang, Yuzhang, and other counties, teaching and transforming according to circumstances to achieve merit. The monk Huiyuan invited him to Mount Lu to build seven rooms of the Chongge (double-storied pavilion) of the West Forest Temple, vowing to use Phoebe zhennan wood as the building material. The whole area was searched, but it could not be found. Everyone wanted to change the plan. Da said, 'It is only because sincerity has not been reached, so there is no result in the search. If the power of the vow is firm, then even ailanthus and scrub oak will turn into Phoebe zhennan wood.' So everyone searched everywhere, and sure enough, they found a valley of Phoebe zhennan wood in the lower Chaoshan within the territory. Calculating the amount, it could complete this pavilion. However, the mountain was steep and there was no road to transport it out. Da happened to walk between the cliffs and only saw one place where people could come and go. So he pulled and dragged it to the river, and transported it down by raft, without missing a single piece. After the pavilion was built, it was magnificent and unparalleled in the world. Later, it suddenly tilted three feet to the south. The location was facing the Shimen Ravine. It happened that a strong wind blew from the ravine, blowing the pavilion to the north, and the pavilion followed the wind and straightened. In his later years, he went to Changsha, and the scope of promoting Buddhism became wider. Da was naturally frank and sincere, and his words were not flowery. The clothes he wore were tattered and almost unbearable to look at, but the believers admired him, and whatever he did was successful. This is also the principle of resonance. Sui Dynasty, Zhi Lin: His surname was Lüqiu, and he was a native of Fangyu, Gaoping. His grandfather, Lüqiu Yan, did not serve as an official. His father, Lüqiu Tanzhen, was a constant attendant of the Liang Kingdom. Zhi Lin asked the recluse Bian Quan for instruction and learning from a young age.
。禮易莊老。悉窮其致。逮壯即事仁孝寺沙門法敦出家。受法華維摩。未幾而敦公逝。戒品未圓。莫之趨向。乃造京。更依東山寺正暅法師。稟成論。習毗尼。陳大建十年。歸干鄉里。南徐州刺史蕭摩訶。深加禮異。請轉法輪。十一年詔為曲阿僧正。至德二年。詔補徐州僧都。開皇十六年。閏州刺史李海游。起為斷事。所居仁孝寺。梁征西咨議郯僧詔舍宅。營構未完。遄及離亂。琳乃盛加藻飾。輪奐弘敞。寔有力焉。造像六軀。其一夾纻。又造磚塔五層于育王山頂。講大品法華凈名金鼓。各有數。度弟子千餘人。晚年以招隱伽藍山。房間寂。林木幽茂。宜修禪定。以趣道津。迫以外緣。訖莫之果。大業九年五月六日。跏趺合掌。終於寺房。春秋七十。先是信士劉正。勤請開彌勒上生經。琳辭以無常且至。何暇及爾。又遺言。必行屍陀林法。弟子智堅等。以其月十一日。還尸千育王山。久歷時序。膚體無損。乃以其年九月八日。構方墳。窆其全身云。江陽介士蔡環文其碑。
唐住力
姓褚氏。其先河南陽翟人。後有避地于吳郡之錢唐者。子孫因家焉。八歲入道。有聞緇俗。久之陳宣帝。于京城之左。造秦皇寺。詔董工役。至德二年。充寺主。陳亡徙居江都之長樂寺。隋開皇十三年建塔五層。金盤輝耀近遠。
【現代漢語翻譯】 現代漢語譯本：禮易、莊老（指莊子和老子），他都深入研究，窮盡其精髓。等到成年後，就在仁孝寺沙門法敦門下出家。學習《法華經》、《維摩經》。不久法敦去世，他受的戒律尚未圓滿，無人可以請教。於是前往京城，改依東山寺正暅法師，學習《成實論》，研習毗尼（戒律）。陳朝大建十年，返回家鄉。南徐州刺史蕭摩訶對他非常禮遇，請他轉法輪（講經說法）。十一年，朝廷下詔讓他擔任曲阿僧正。至德二年，又詔補為徐州僧都。隋朝開皇十六年，閏州刺史李海游請他出來處理事務。他所居住的仁孝寺，是梁朝征西咨議郯僧詔捐獻住宅所建，但尚未完工，就遭遇戰亂。琳於是大力加以修飾，使之變得宏偉寬敞，確實出了不少力。他建造了六尊佛像，其中一尊是夾纻像。又在育王山頂建造了一座五層磚塔。講授《大品般若經》、《法華經》、《凈名經》，敲擊金鼓，各有次數規定。度化弟子一千多人。晚年認為招隱伽藍山，房間清靜，林木幽深茂盛，適合修習禪定，以求達到悟道的途徑。但由於外緣所迫，最終未能如願。隋朝大業九年五月初六，跏趺而坐，合掌，在寺房圓寂，享年七十歲。此前，信士劉正，懇請他講解《彌勒上生經》，琳以無常將至為由推辭，認為沒有時間了。又留下遺言，一定要實行屍陀林法（天葬）。弟子智堅等人，于當月十一日，將他的遺體送回千育王山。經過很長時間，他的面板和身體都沒有損壞。於是在當年九月八日，建造方形墳墓，將他的全身埋葬。江陽介士蔡環文為他撰寫碑文。 唐住力，姓褚氏，他的祖先是河南陽翟人。後來有人爲了躲避戰亂遷徙到吳郡的錢唐。子孫就在那裡安家。八歲入道。他的名聲遠揚于僧俗兩界。很久以後，陳宣帝在京城的左邊，建造秦皇寺，下詔讓他督辦工程。至德二年，擔任寺主。陳朝滅亡后，遷居到江都的長樂寺。隋朝開皇十三年建造五層寶塔，金盤閃耀，遠近可見。
【English Translation】 English version: He thoroughly studied the Rites of Zhou, Laozi, and Zhuangzi, exhausting their essence. Upon reaching adulthood, he became a monk under Dharma Master Fadun at Renxiao Temple, studying the Lotus Sutra and the Vimalakirti Sutra. Soon after, Fadun passed away, and his precepts were incomplete, with no one to turn to. He then went to the capital and relied on Dharma Master Zhengheng of Dongshan Temple, studying the Treatise on the Establishment of Truth and practicing the Vinaya (discipline). In the tenth year of the Dajian era of the Chen dynasty, he returned to his hometown. Xiao Maha, the governor of Nanxu Prefecture, treated him with great respect and invited him to turn the Dharma wheel (preach the Dharma). In the eleventh year, the imperial court issued an edict appointing him as the chief monk of Qua. In the second year of the Zhide era, he was appointed as the chief monk of Xu Prefecture. In the sixteenth year of the Kaihuang era of the Sui dynasty, Li Haiyou, the governor of Run Prefecture, invited him to handle affairs. The Renxiao Temple where he resided was built on land donated by Tan Sengzhao, a consultant of the Western Expedition of the Liang dynasty, but it was not completed and was disrupted by war. Lin then greatly embellished it, making it magnificent and spacious, indeed putting in a lot of effort. He built six Buddha statues, one of which was a lacquered cloth statue. He also built a five-story brick pagoda on the top of Mount Yuwang. He lectured on the Large Perfection of Wisdom Sutra, the Lotus Sutra, and the Vimalakirti Sutra, and the striking of the golden drums was regulated. He converted more than a thousand disciples. In his later years, he considered Zhaoyin Monastery Mountain, with its quiet rooms and lush forests, suitable for practicing meditation to reach the path of enlightenment. However, due to external circumstances, he ultimately failed to achieve this. On the sixth day of the fifth month of the ninth year of the Daye era of the Sui dynasty, he sat in the lotus position, with his palms together, and passed away in the temple room at the age of seventy. Prior to this, the believer Liu Zheng earnestly requested him to explain the Maitreya's Descent Sutra, but Lin declined, saying that impermanence was approaching and there was no time. He also left a will, stating that he must practice the Sitavana (sky burial) method. His disciples, Zhijian and others, returned his body to Mount Qianyuwang on the eleventh day of that month. After a long time, his skin and body were not damaged. Then, on the eighth day of the ninth month of that year, they built a square tomb and buried his entire body. Cai Huanwen, a scholar from Jiangyang, wrote his epitaph. Tang Zhuli, whose surname was Chu, his ancestors were from Yangdi in Henan. Later, some people moved to Qiantang in Wujun to escape the war. The descendants settled there. He entered the monastic life at the age of eight. His reputation spread far and wide among both monks and laypeople. A long time later, Emperor Xuan of Chen built the Qinhuang Temple on the left side of the capital and ordered him to supervise the construction. In the second year of the Zhide era, he served as the abbot of the temple. After the fall of the Chen dynasty, he moved to Changle Temple in Jiangdu. In the thirteenth year of the Kaihuang era of the Sui dynasty, he built a five-story pagoda, with golden plates shining far and wide.
十七年煬帝以晉王出鎮淮海。委力總寺任。乃復于丹陽龍光寺。迎致梁武皇帝所得優填王像。王謐所得定光像。中修高閣。旁挾二樓。奉像其上。宏壯顯特。挺冠區宇。大業四年。益起四周齋房廊廡。倉庫庖湢。使凈侶游息無厭。十年盡出己資。購旃檀香木。模刻瑞像。並二菩薩。並安閣上供養。十四年。隋室喪亂。寇盜搶攘。力則誓捐身命。守護殿閣。神堯受禪天下更始。諸方版蕩。而此等獨存。武德六年。賊帥輔公拓叛。寺觀。皆撤送江南。力致書愿焚身以留室宇。公拓不聽。力謂弟子曰。吾無量劫來。積集貪愛。不能捐舍軀命。以報法恩。今像欲濟江。所不忍見。可積薪自燒。以供養之。衣資什物。並以施像。必吾滅后。像南還矣。遽湯沐跏趺。面西引火。以至命終。而身則合掌。凝然不化。多益以薪。西后猥燼。壽八十。其年十月八日也。既而像果南還。門人慧安智頤等樹碑于寺之內。東宮庶子虞世南文。
唐慧胄
生蒲州之蒲坂王氏。幼年入道。樂崇福業。受具之後。即習僧祇。逮于立年。且禪且誦。然於法華尤重。住京邑之清禪寺。紀綱眾務。餘四十年。初未嘗告倦。故使園圃周繞。竹樹森繁。水陸莊田。庫藏充牣。時至耳順。便爾間居。眾雖以其久勞。而聽其燕逸。然事有掣肘。亦必諮詢
【現代漢語翻譯】 現代漢語譯本：隋煬帝在第十七年讓晉王鎮守淮海地區，委任慧力總管寺院事務。慧力於是又在丹陽龍光寺，迎請來梁武帝得到的優填王像（Udayana Buddha，佛陀在世時所造的第一尊佛像）和王謐得到的定光像（Dīpaṃkara Buddha，燃燈佛像）。他在寺中修建高閣，旁邊連線兩座樓，用來供奉佛像，顯得宏偉壯麗，在這一區域內首屈一指。大業四年，又增建四周的齋房、廊廡、倉庫和浴室，讓僧侶們可以盡情地在此遊憩。大業十年，慧力拿出自己的全部資財，購買旃檀香木，雕刻瑞像，以及兩尊菩薩像，一同安放在閣上供養。大業十四年，隋朝政權衰敗，戰亂頻仍，盜賊四起。慧力發誓要捨棄生命，守護殿閣。唐高祖李淵即位，天下改朝換代，各地都遭到破壞，唯獨這裡得以儲存。武德六年，賊首輔公祏叛亂，寺廟觀宇都被拆毀，準備運往江南。慧力寫信表示願意焚身以保全寺廟。輔公祏沒有同意。慧力對弟子們說：『我無量劫以來，積聚了貪愛，不能捨棄軀體性命來報答佛法之恩。現在佛像要被運往江南，我不忍心看到。你們可以堆積柴火把我燒死，以此來供養佛像。我的衣服和財物，都用來佈施給佛像。一定在我死後，佛像就會回到這裡。』說完，他沐浴更衣，結跏趺坐，面向西方點火自焚，直至命終。他的身體則保持著合掌的姿勢，凝固不動，沒有被燒化。人們又新增了許多柴火，最後才被燒成灰燼。慧力享年八十歲，時間是那年的十月初八。不久之後，佛像果然被送回。他的弟子慧安、智頤等人在寺內立碑紀念，由東宮庶子虞世南撰寫碑文。 唐代僧人慧胄，是蒲州蒲坂人王氏之子。他從小就出家，喜歡崇尚福業。受具足戒后，就開始學習僧祇律。到了成年，他既修禪又誦經，尤其重視《法華經》。他住在京城的清禪寺，管理寺院的各項事務，持續了四十年之久，從未感到厭倦。因此，寺院的園圃周圍，竹林樹木茂盛繁密，水陸莊田和倉庫都充盈富足。到了六十歲，他便開始隱居。寺院僧眾雖然知道他長期勞累，但還是聽從他的意願，讓他安享晚年。然而，如果遇到棘手的事情，也一定會向他請教。
【English Translation】 English version: In the seventeenth year of Emperor Yang of the Sui Dynasty, he sent the Prince of Jin to guard the Huaihai region, entrusting Huili with the overall management of the temple affairs. Thereupon, Huili again went to Longguang Temple in Danyang to welcome the Udayana Buddha image (the first Buddha image made during the Buddha's lifetime) obtained by Emperor Wu of the Liang Dynasty and the Dīpaṃkara Buddha image (the image of the Dīpaṃkara Buddha) obtained by Wang Mi. He built a high pavilion in the temple, with two buildings connected to the sides, to enshrine the Buddha images, making it appear magnificent and unique in the area. In the fourth year of the Daye era, he further built surrounding monastic rooms, corridors, warehouses, and bathrooms, allowing the monks to enjoy their stay here to the fullest. In the tenth year of the Daye era, Huili took out all his own wealth to purchase sandalwood to carve auspicious images, as well as two Bodhisattva images, which were all placed on the pavilion for worship. In the fourteenth year of the Daye era, the Sui Dynasty declined, and there were frequent wars and rampant bandits. Huili vowed to give up his life to protect the halls and pavilions. When Emperor Gaozu of Tang, Li Yuan, ascended the throne and the world changed, all places were destroyed, but this place alone was preserved. In the sixth year of the Wude era, the rebel leader Fu Gongtuo rebelled, and the temples and monasteries were demolished, preparing to be transported to Jiangnan. Huili wrote a letter expressing his willingness to burn himself to preserve the temple. Fu Gongtuo did not agree. Huili said to his disciples: 'For countless kalpas, I have accumulated greed and attachment, and I cannot give up my body and life to repay the kindness of the Dharma. Now that the Buddha image is about to be transported to Jiangnan, I cannot bear to see it. You can pile up firewood and burn me to death, to offer to the Buddha image. My clothes and belongings will all be used to make offerings to the Buddha image. Surely after my death, the Buddha image will return here.' After saying this, he bathed and changed his clothes, sat in the lotus position, faced west, and lit the fire to burn himself to death. His body remained in the posture of holding his palms together, solidified and unburned. People added more firewood, and finally it was burned to ashes. Huili lived to be eighty years old, and the time was the eighth day of the tenth month of that year. Soon after, the Buddha image was indeed sent back. His disciples Huian, Zhiyi, and others erected a monument in the temple to commemorate him, and the inscription was written by Yu Shinan, the Eastern Palace Shuzi. The Tang Dynasty monk Huizhou was the son of the Wang family of Puban, Puzhou. He became a monk at a young age and liked to admire meritorious deeds. After receiving the full precepts, he began to study the Saṃghika Vinaya. When he reached adulthood, he practiced both meditation and chanting, and especially valued the Lotus Sutra. He lived in Qingchan Temple in the capital, managing the various affairs of the temple for forty years, never feeling tired. Therefore, the gardens around the temple were lush with bamboo and trees, and the land and warehouses were full and abundant. When he reached the age of sixty, he began to live in seclusion. Although the monks in the temple knew that he had been working hard for a long time, they still followed his wishes and allowed him to enjoy his old age. However, if they encountered difficult matters, they would definitely consult him.
。而後敢治。則其機智之斷如此。寺多凈人。擇其能旋轉呼吸者二十人。使之習樂。候節日。作之像前。以效西域聲伎之盛。夸于俗里。未幾疾劇。謂其徒曰。吾有小罪。而加之重病者。以其營造鑿掘故也。預知卒日。趣湯沐跏趺而坐曰。吾酬債畢矣。遂瞋。壽六十九。時則貞觀初也。
唐慧主
姓賈氏。始州永歸人。六歲出家。為斌法師弟子。誦遺教經。一夕即能憶不忘。顧以師所行。多忤經旨。因辭去。依姜律師。誦法華經。寺諸房中。或講俗律。主才聽。若素習。乃問十關。時無知者。自是黑白憚伏。眾遽請為律主。從受菩薩戒。黃安縣造七寺。梓潼縣造十寺。武連縣造三寺。蜀之佛法。至是始盛。初主受學于京之甘露寺。忽夢。天地晦冥。眾生無眼。三日夜而後明凈如故。覺而疑之。及周廢法。距之復教。僅閱百日。其徴應也如此。於是歸隱鄉里之南山。禮佛誦經不輟。禽獸異類同集。授幽顯菩薩戒法。感神饋茯苓甘松香物。會獼猴群共治路。主曰汝性躁擾。作此何為。猴忽人語曰。時君異也。佛日通也。主殊怪之。然固未知天下為何時也。適逢采弓材者八人。而後聞開皇年焉。尋出山。以事聞。詔與剃落。大業中。奉詔弘四分于鄉里之香林寺。武德初陵陽公以皇子牧益將之任。道過始州。偶憩
【現代漢語翻譯】 現代漢語譯本：之後才敢進行治療。由此可見他的機智決斷。寺廟裡有很多凈人（指在寺院裡做雜事的出家人）。挑選其中二十個善於調整呼吸的人，讓他們學習音樂。等到節日的時候，在佛像前演奏，以此來效仿西域音樂歌舞的盛況，向世俗之人炫耀。不久之後，慧主病情加重，對他的弟子們說：『我犯了小小的罪過，卻因此而遭受重病，是因為營造和開鑿的緣故。』預先知道自己圓寂的日期，急忙洗浴身體，然後跏趺而坐說：『我償還完債務了。』於是圓寂，享年六十九歲，時間是貞觀初年。
唐代慧主（唐代僧人）
慧主俗姓賈，是始州永歸人。六歲出家，成為斌法師的弟子。誦讀《遺教經》（佛經名），一個晚上就能背誦下來，毫不遺忘。但他認為他的老師所做的事情，很多都違背了經書的宗旨，於是辭別而去，依止姜律師，誦讀《法華經》（佛經名）。寺廟裡各個房間中，有人講解世俗的法律。慧主只要一聽，就好像曾經學習過一樣。於是提問十個關鍵問題，當時沒有人能夠回答。從此僧俗都敬畏佩服。大家趕緊請他擔任律主（掌管戒律的僧人）。跟隨他受菩薩戒。黃安縣建造了七座寺廟，梓潼縣建造了十座寺廟，武連縣建造了三座寺廟。蜀地的佛法，到這個時候才開始興盛。當初慧主在京城的甘露寺學習。忽然夢見，天地昏暗，眾生沒有眼睛，三日三夜之後才明亮如初。醒來後感到疑惑。等到周朝廢除佛法，距離恢復佛教，僅僅過了一百天。這應驗的徵兆就是這樣。於是歸隱到家鄉的南山，禮佛誦經從不間斷。禽獸異類都聚集在一起。他為看得見的和看不見的眾生傳授菩薩戒法。感動了神靈，饋贈茯苓、甘松等香料。恰逢一群獼猴共同修路。慧主說：『你們天性躁動，做這些幹什麼？』獼猴忽然說人話：『時君不一樣了，佛日普照了。』慧主非常奇怪。然而確實不知道天下是什麼時候了。恰好遇到八個採伐弓箭材料的人，之後才聽說開皇年號。
【English Translation】 English version: Only then did he dare to treat. Thus, his quick-witted judgment was evident. The temple had many lay attendants (referring to those who do chores in the temple). Twenty of them, skilled in regulating their breath, were selected to learn music. During festivals, they would perform before the Buddha statue, imitating the grandeur of Western Regions' music and dance, and showing off to the laity. Soon after, Huizhu's condition worsened. He said to his disciples, 'I have committed a small sin, yet I suffer from a severe illness because of the construction and excavation.' Knowing the date of his passing in advance, he hurriedly bathed, sat in the lotus position, and said, 'I have repaid my debts.' Then he passed away, at the age of sixty-nine, during the early years of the Zhenguan era.
Tang Dynasty Huizhu (Tang Dynasty monk)
Huizhu's secular surname was Jia, and he was from Yonggui in Shizhou. He became a monk at the age of six, becoming a disciple of Dharma Master Bin. He recited the 'Yijiao Jing' (Sutra of the Testament), memorizing it perfectly in one night. However, he believed that many of his teacher's actions violated the principles of the scriptures, so he bid farewell and followed Lawyer Jiang, reciting the 'Lotus Sutra' (Dharma Flower Sutra). In the various rooms of the temple, some people lectured on secular laws. As soon as Huizhu heard it, it was as if he had studied it before. So he asked ten key questions, which no one at the time could answer. From then on, both monks and laypeople revered and admired him. Everyone quickly invited him to serve as the Vinaya Master (monk in charge of precepts). He administered the Bodhisattva precepts. Seven temples were built in Huang'an County, ten temples were built in Zitong County, and three temples were built in Wulian County. Buddhism in Shu began to flourish at this time. Initially, Huizhu studied at Ganlu Temple in the capital. Suddenly, he dreamed that the heavens and earth were dark, and sentient beings had no eyes, and only after three days and nights did it become bright as before. He felt puzzled upon waking up. When the Zhou Dynasty abolished Buddhism, it was only a hundred days before Buddhism was restored. The omen was like this. So he returned to seclusion in the Nanshan mountains of his hometown, never ceasing to worship the Buddha and recite the scriptures. Birds and beasts of different kinds gathered together. He transmitted the Bodhisattva precepts to visible and invisible beings. He moved the gods, who presented fragrant materials such as Poria cocos and Nardostachys jatamansi. It happened that a group of macaques were jointly repairing the road. Huizhu said, 'You are naturally restless, what are you doing this for?' The macaque suddenly spoke human language, 'The current ruler is different, the Buddha's light shines everywhere.' Huizhu was very surprised. However, he really didn't know what time it was in the world. It happened that he met eight people who were cutting materials for bows and arrows, and only then did he hear about the Kaihuang era.
寺中。凡講堂佛殿僧房。置行李物皆遍。牛馬散放廡下。屎尿盈溢。主從莊中還。竟取三衣錫杖房中。咄曰死生在今日。因舉杖擬牛馬。牛馬即顛仆。並擲棄行李溝中。州縣吏大懼。隨以狀走白公。拘王以待命。公聞而喜。遺之書曰。弟子數病。不逢害。鬼蒙將律師破慳貪袋。深為大利。今附沉香十斤。紬綾十段。仰贈。后還京日。當受戒焉。寺有明禪師者。主平昔同心之人。貞觀三年。忽自見身無其半。謂諸徒曰。吾與律師。建立此寺。今所見如此。律師不死。則吾且死矣。外或睹異相僧數千人入寺。意以為寺中設會。且而問之則否。至午主告逝。壽八十九。
唐道積
住益州福感寺。平生專業涅槃。凡欲宣述。必先沐浴更衣。坐而披展。性尤仁慈。務以濟物為急。遇諸㿈癘之爛潰者。雖臭穢薰蒸人所掩鼻。積則慇勤瞻視。晝夜靡怠。或共器食。或連榻臥。弗恤也。貞觀元年。五月終於所住。春秋七十餘。時屬炎夏。停之百日。跏坐如初。而略不腐臭。眾因加之漆布焉。建今蜀中涅槃之盛。蓋自積發之。
又洪遠僧恩並誦涅槃。皆為皁白所歸敬。后遠住會昌。恩住弘福。禪定 又弘福智曄者。江表令族。治法華。每自抄寫。且復倩人。前後所出二千餘部。晚年總寺任。猶日寫五紙。年七十餘。尚
【現代漢語翻譯】 現代漢語譯本： 寺院裡，所有講堂、佛殿、僧房，都堆滿了行李物品。牛馬隨意散放在廊下，屎尿遍地。主持從莊園回來，竟然把三衣（僧侶的袈裟）、錫杖（僧侶的禪杖）拿進房間，怒喝道：『生死就在今天！』於是舉起禪杖指向牛馬，牛馬立刻倒地不起，並將行李扔進溝里。州縣官吏非常害怕，立刻把情況報告給白公。白公拘禁了王某，等待進一步的命令。白公聽了很高興，寫信給王某說：『弟子我經常生病，沒有遇到什麼災禍，蒙受律師您打破慳貪的袋子，真是太好了。現在附上沉香十斤，絲綢綾子十段，希望您收下。以後您回京城的時候，我當向您受戒。』寺里有個叫明禪師的人，是主持平素同心的人。貞觀三年，忽然看見自己的身體少了一半。對他的弟子們說：『我與律師，共同建立這座寺廟，現在我所見到的景像是這樣，如果律師不死，那麼我大概就要死了。』外面有人看到奇異的景象，有數千僧人進入寺廟，以為寺廟裡要舉行法會。問了之後才知道不是。到了中午，主持就去世了，享年八十九歲。
唐道積（人名）
住在益州福感寺。平生專門研究《涅槃經》（Mahāparinirvāṇa Sūtra）。凡是要宣講闡述的時候，必定先沐浴更衣，坐好后才打開經書。性格尤其仁慈，以救濟他人為最重要的事情。遇到那些患有惡瘡爛潰的人，即使臭氣熏天，令人掩鼻，道積（人名）總是慇勤地照看他們，日夜不懈怠。有時和他們同用一個器皿吃飯，有時同睡一張床，毫不顧惜。貞觀元年五月，在所住的寺廟去世，享年七十多歲。當時正值炎熱的夏天，停放了一百天，跏趺坐的姿勢和剛去世時一樣，而且沒有腐爛發臭。大家因此給他塗上漆布。現在蜀中涅槃宗的興盛，大概就是從道積（人名）開始的。
還有洪遠（人名）、僧恩（人名）都誦讀《涅槃經》（Mahāparinirvāṇa Sūtra），都被僧俗兩界所尊敬。後來洪遠（人名）住在會昌，僧恩（人名）住在弘福。禪定（Samadhi）又弘福寺的智曄（人名），是江表的名門望族。研究《法華經》（Lotus Sutra），每次都親自抄寫，而且還請人抄寫。前後抄寫了兩千多部。晚年總管寺廟事務，仍然每天抄寫五張紙。七十多歲了，還...
【English Translation】 English version: In the temple, all the lecture halls, Buddha halls, and monks' quarters were filled with luggage and belongings. Cattle and horses were scattered under the eaves, with excrement and urine overflowing. The abbot returned from the manor and actually took the three robes (kashaya of a monk) and the staff (khakkhara of a monk) into the room, scolding, 'Life and death are today!' Then he raised his staff and pointed it at the cattle and horses, and the cattle and horses immediately fell to the ground, and he threw the luggage into the ditch. The officials of the prefecture and county were very frightened and immediately reported the situation to Duke Bai. Duke Bai detained Wang to await further orders. Duke Bai was very happy to hear this and wrote a letter to him, saying, 'Your disciple is often ill and has not encountered any disasters, thanks to the lawyer breaking the bag of greed and avarice, which is a great benefit. Now I enclose ten pounds of agarwood and ten pieces of silk damask, hoping you will accept them. When you return to the capital in the future, I will take refuge in you.' There was a Zen master named Ming in the temple, who was usually of one mind with the abbot. In the third year of Zhenguan, he suddenly saw that half of his body was missing. He said to his disciples, 'I and the lawyer built this temple together, and now what I see is like this. If the lawyer does not die, then I will probably die.' Someone outside saw a strange sight, with thousands of monks entering the temple, thinking that a Dharma assembly was going to be held in the temple. After asking, they found out that it was not. At noon, the abbot passed away, at the age of eighty-nine.
Tang Daoji (personal name)
He lived in Fugan Temple in Yizhou. He specialized in the Nirvana Sutra (Mahāparinirvāṇa Sūtra) all his life. Whenever he wanted to explain it, he would first bathe and change his clothes, and then open the scriptures after sitting down properly. He was especially kind and took helping others as the most important thing. When he encountered those who suffered from malignant sores and ulcers, even if the stench was overwhelming and made people cover their noses, Daoji (personal name) would always diligently take care of them, day and night without懈怠. Sometimes he would eat with them from the same utensils, and sometimes he would sleep in the same bed, without any concern. In May of the first year of Zhenguan, he passed away in the temple where he lived, at the age of seventy-plus. At that time, it was the hot summer, and he was laid to rest for a hundred days. His posture of sitting in meditation was the same as when he had just passed away, and he did not rot or stink at all. Therefore, everyone applied lacquer cloth to him. The prosperity of the Nirvana School in Shu today probably started with Daoji (personal name).
Also, Hongyuan (personal name) and Seng'en (personal name) both recited the Nirvana Sutra (Mahāparinirvāṇa Sūtra) and were respected by both monks and laypeople. Later, Hongyuan (personal name) lived in Huichang, and Seng'en (personal name) lived in Hongfu. Samadhi. Also, Zhiye (personal name) of Hongfu Temple was from a prominent family in Jiangbiao. He studied the Lotus Sutra, and he personally copied it every time, and he also hired people to copy it. He copied more than two thousand copies before and after. In his later years, he was in charge of the temple affairs, and he still copied five sheets of paper every day. He was over seventy years old, and still...
強健不少衰。
唐德美
姓王氏。清河臨清人。年十六。辭親出家。十九剃落。謙謹恭敏。專務實行。雖經論備閱。而尤善律部。開皇之季。駐錫京師。日以持戒禮懺為業。又誦千佛名經十二卷于太白山中。而每名則加拜焉。太白九隴山僧邕禪師者。素以道行著。稱美因奉之。以究心學。后還京。住慧云寺。從靜嘿禪師。靜嘿蓋道善禪師之神足。道善持己節約。四眾欽重。美事靜嘿餘十年。凡其施設。皆所經歷而得其說。靜嘿滅度。一以委之。西循守不失。故悲敬二田。未嘗間歲。諸造福處。悉有饋慧。夏末蘭盆。亦隨寺送物。俗謂普盆錢。大業之季。夏集千僧。行道七日。或謂美曰。時既炎熱。不可使眾饑虛。何不打餅供養。美曰面易致耳。然而柰其餿敗何。或曰我能之。但多置冷水盆則善矣。明日半衣起。溲麵二十斛。作二日料。饔庖麇。至杖打刀切。湯鍋亦已沸矣。隨切隨投之湯中。已煮熟。則撈以投水中。投之湯者有盡。投之水者無窮。黎明行餅。莫不訝其堅韌也。眾以為至誠所感云。武德初。詔住會昌寺。乃于西院。造懺悔堂。像設嚴盛。棟宇宏麗。時則浴井忽竭。美為禱祈。泉涌如舊。平生畜舍利不多。而應驗莫測。隨以寶函。遇禱必給。力行頭陀。終身徒跣。以避蟲蟻。或學般舟而不坐。
【現代漢語翻譯】 現代漢語譯本 身體依然強健，沒有多少衰老。
唐朝的德美法師
俗家姓王，是清河臨清人。十六歲時，辭別父母出家。十九歲剃度。為人謙虛謹慎，恭敬敏捷，專心致力於實踐佛法。雖然廣泛閱讀各種經論，但尤其精通律部。隋朝開皇年間，駐錫在京城，每天以持戒和禮懺為修行。又在太白山中誦讀《千佛名經》十二卷，每唸誦一個佛名就禮拜一次。太白山九隴山的僧人邕禪師，一向以道行著稱，德美法師因此敬奉他，以深入研究佛學。後來回到京城，住在慧云寺，跟隨靜嘿禪師。靜嘿禪師是道善禪師的得意弟子。道善禪師持身節儉，受到四眾弟子的欽佩和尊重。德美法師侍奉靜嘿禪師十多年，凡是靜嘿禪師的設施，他都親身經歷並瞭解其中的道理。靜嘿禪師圓寂后，將寺院事務全部委託給他。德美法師遵循舊規，沒有失誤，所以悲田和敬田的功德，沒有一年中斷過。各個造福的地方，都有他的智慧。每年夏末的盂蘭盆節，也跟隨寺院送物品，世俗稱為『普盆錢』。隋朝大業年間，夏天聚集一千名僧人，舉行七天的行道法會。有人對德美法師說：『現在天氣炎熱，不能讓大眾飢餓，為什麼不做餅來供養？』德美法師說：『麵粉容易得到，但是擔心它會餿壞。』那人說：『我能解決這個問題，只要多放些冷水盆就可以了。』第二天半夜，德美法師就起床，和麵二十斛，作為兩天的用料。廚房裡人很多，有的用杖打，有的用刀切，湯鍋也已經燒開了。隨切隨投入湯中，煮熟后，就撈出來投入水中。投入湯中的有盡時，投入水中的無窮無盡。黎明時分分發餅，大家都驚訝它的堅韌。大眾認為這是至誠所感。唐朝武德初年，朝廷下詔讓德美法師住持會昌寺，於是他在西院建造懺悔堂，佛像和陳設非常莊嚴盛大，房屋宏偉壯麗。當時，浴井忽然乾涸，德美法師為之祈禱，泉水涌出如舊。他平生積蓄的舍利不多，但應驗的事蹟不可測度，總是用寶函盛著，遇到祈禱就拿出來。他努力實行頭陀苦行，終身不穿鞋，以避免踩死蟲蟻。有時學習般舟三昧，堅持不坐。
【English Translation】 English version His body remained strong, with little sign of aging.
The Venerable Demei of the Tang Dynasty
His lay surname was Wang, and he was a native of Linqing in Qinghe. At the age of sixteen, he bid farewell to his parents and left home to become a monk. At nineteen, he was tonsured. He was humble, cautious, respectful, and diligent, dedicating himself to the practice of the Dharma. Although he extensively studied various sutras and treatises, he was particularly proficient in the Vinaya. During the Kaihuang era of the Sui Dynasty, he resided in the capital, devoting himself daily to upholding the precepts and performing repentance rituals. He also recited the 'Sutra of the Names of a Thousand Buddhas' twelve times in Mount Taibai, bowing with each Buddha's name. The monk Yong Chan of Jiulong Mountain in Taibai, known for his virtuous conduct, was revered by Venerable Demei, who sought to deepen his understanding of Buddhism. Later, he returned to the capital and resided in Huiyun Temple, following the Chan master Jinghei. Chan master Jinghei was a prominent disciple of Chan master Daoshan. Chan master Daoshan maintained a frugal lifestyle and was respected by the fourfold Sangha. Venerable Demei served Chan master Jinghei for over ten years, personally experiencing and understanding all of his arrangements. After Chan master Jinghei passed away, he entrusted all the temple affairs to him. Venerable Demei followed the old rules without error, so the merits of the fields of compassion and respect were never interrupted for a year. His wisdom was present in all places of merit-making. Every year during the Ullambana Festival at the end of summer, he also followed the temple in sending offerings, which were commonly called 'Puben money'. During the Daye era of the Sui Dynasty, a thousand monks gathered in the summer to hold a seven-day circumambulation ceremony. Someone said to Venerable Demei, 'The weather is hot now, and we cannot let the assembly go hungry. Why not make cakes to offer?' Venerable Demei said, 'Flour is easy to obtain, but I am worried it will spoil.' The person said, 'I can solve this problem, just put more cold water basins.' The next day, in the middle of the night, Venerable Demei got up and kneaded twenty hu of flour, enough for two days. There were many people in the kitchen, some hitting with sticks, some cutting with knives, and the soup pots were already boiling. They cut and threw the dough into the soup, and after it was cooked, they scooped it out and threw it into the water. There was an end to throwing it into the soup, but no end to throwing it into the water. At dawn, when the cakes were distributed, everyone was surprised by their toughness. The assembly believed that it was due to his utmost sincerity. At the beginning of the Wude era of the Tang Dynasty, the court issued an edict for Venerable Demei to reside at Huichang Temple, so he built a repentance hall in the west courtyard. The Buddha images and furnishings were very solemn and grand, and the buildings were magnificent. At that time, the bathing well suddenly dried up. Venerable Demei prayed for it, and the spring gushed forth as before. He did not accumulate many relics in his life, but the instances of their efficacy were immeasurable. He always kept them in a treasure box, and whenever there was a prayer, he would take them out. He diligently practiced the ascetic practices of a dhuta, and never wore shoes throughout his life to avoid stepping on insects and ants. Sometimes he studied the Pratyutpanna Samadhi and insisted on not sitting down.
或學止過而不言。雜行紛紜。殆難殫舉。且口誦彌陀之號。心專凈土之歸。貞觀十一年。十二月二十六日。合掌稱佛而逝。壽六十三。露屍于南山鴟鳴阜。骸塔楩梓谷。弟子樹碑。侍中於志寧文又沙門曇獻者。京邑人亦弘福業。功格前賢。身成令范。眾所推挹。故光明寶閣。冠絕寰中。慈悲佛殿。時所驚異。本微跡顯。茲不廣述。
唐曇獻
生京兆始平之張氏。少事昌律師。昌虞鄉賈氏。凈行無玷。勝業有聞。居靜林寺。周武壞法。昌雖與俗推移。而律儀無闕。隋興誕弘吾教。首復百二十僧。而昌與其選。詔得各度沙彌一人。為侍者。而獻在焉。住大興善寺。后昌歸里。掘像構宇。起廢靜林。功未畢而逝。檀信悲之。乃復以仁壽致獻。而嗣其業。故兩寺壯麗。並足稱道。俄而遷任柏梯職。貞觀十五年正月示微疾。十五日。早作欲往靜林。眾挽止之。至卯時。雲霧暗天。遂卒于柏梯寺。是夕光景如華。自柏梯東南山上。遍照近遠。凡三夕。尸棺潛為靜林所竊。而柏梯之人不知也。既而光景亦隨。以出於靜林南山頂。於是柏梯始知之。而訟于官。竟葬靜林。弟子勒銘。識其事。
唐法誠
雍州萬年樊氏子。童稚出家。居藍田之王效寺。師事高行沙門僧弘。剃落。日以誦法華經自課。又學定業于禪
【現代漢語翻譯】 現代漢語譯本：或者學習適可而止，不隨便發表議論。各種行為錯綜複雜，幾乎難以一一列舉。而且口中唸誦彌陀（Amitābha，阿彌陀佛）的名號，心中專注于往生凈土。貞觀十一年（公元637年）十二月二十六日，合掌稱念佛號而去世，享年六十三歲。將遺體暴露在南山鴟鳴阜。骨骸安葬在楩梓谷，弟子為他樹立墓碑，侍中於志寧撰寫碑文。還有沙門曇獻，是京城人士，也弘揚佛法事業，功績堪比前賢，自身成為典範，受到大眾的推崇和敬仰。所以光明寶閣，在世間獨一無二；慈悲佛殿，當時的人們都感到驚異。原本微小的功績，現在顯現出來，這裡就不多加敘述了。 唐曇獻（Tán Xiàn，唐代僧人） 生於京兆始平的張氏家族。年少時侍奉昌律師。昌律師是虞鄉賈氏之子，清凈的德行沒有瑕疵，殊勝的功業很有名聲。居住在靜林寺。周武帝破壞佛法時，昌律師雖然與世俗一同改變，但律儀沒有缺失。隋朝興起，大力弘揚佛教，首先恢復了一百二十名僧人，昌律師就在其中。皇帝下詔允許每人度化一名沙彌作為侍者，曇獻就在其中。住在在大興善寺。後來昌律師回到家鄉，挖掘佛像，建造房屋，重新興建廢棄的靜林寺，功業未完成就去世了。信徒們為他感到悲傷，於是又以仁壽的名義請曇獻來繼承他的事業。所以兩座寺廟都非常壯麗，足以稱道。不久之後，曇獻被任命為柏梯寺的職務。貞觀十五年（公元641年）正月，略微感到不適。十五日早上，想要前往靜林寺，眾人勸阻他。到了卯時，雲霧遮蔽天空。於是圓寂于柏梯寺。當天晚上，光芒景象如同鮮花，從柏梯寺東南方向的山上，照亮了附近和遠方，持續了三個晚上。曇獻的屍體和棺材被靜林寺的人偷偷運走，而柏梯寺的人並不知道。不久之後，光芒景象也隨著出現在靜林寺南山頂。於是柏梯寺的人才知道這件事，並向官府申訴。最終安葬在靜林寺。弟子刻石銘記這件事。 唐法誠（Táng Fǎchéng，唐代僧人） 是雍州萬年縣樊氏的兒子。年幼時出家，住在藍田縣的王效寺。師從高行沙門僧弘，剃度出家。每天以誦讀《法華經》（Lotus Sutra）作為自己的功課，又向禪師學習禪定。
【English Translation】 English version: Or learning to stop at the appropriate point without unnecessary comments. Various actions are complex and difficult to enumerate exhaustively. Moreover, one should recite the name of Amitābha (Amitābha, the Buddha of Infinite Light) and focus the mind on returning to the Pure Land. On the twenty-sixth day of the twelfth month of the eleventh year of the Zhenguan era (637 AD), he passed away while joining his palms and reciting the Buddha's name, at the age of sixty-three. His body was exposed at the Chiming Mound in the Southern Mountains. His remains were buried in the Pianzi Valley, and his disciples erected a stele for him, with the inscription written by the attendant Yu Zhining. Also, there was the monk Tan Xian, a native of the capital, who also promoted the cause of Buddhism, his merits comparable to those of his predecessors, and he himself became a model, revered and admired by the masses. Therefore, the Bright Treasure Pavilion was unique in the world; the Compassionate Buddha Hall was astonishing to the people of the time. Originally small merits, now revealed, will not be elaborated here. Tang Tan Xian (Tán Xiàn, a Tang Dynasty monk) Born into the Zhang family of Shiping in Jingzhao. In his youth, he served Lawyer Chang. Lawyer Chang was the son of the Jia family of Yuxiang, his pure conduct without blemish, and his outstanding achievements were well-known. He resided in Jinglin Temple. When Emperor Wu of the Zhou Dynasty destroyed the Dharma, although Lawyer Chang changed with the times, his precepts were not lacking. When the Sui Dynasty rose, it vigorously promoted Buddhism, first restoring one hundred and twenty monks, and Lawyer Chang was among them. The emperor issued an edict allowing each person to ordain a novice monk as an attendant, and Tan Xian was among them. He lived in Daxingshan Temple. Later, Lawyer Chang returned to his hometown, excavated Buddha statues, built houses, and rebuilt the abandoned Jinglin Temple. He passed away before his work was completed. The patrons were saddened by this, so they again invited Tan Xian in the name of Renshou to inherit his career. Therefore, both temples are magnificent and worthy of praise. Soon after, Tan Xian was appointed to the position of Boti Temple. In the first month of the fifteenth year of the Zhenguan era (641 AD), he felt slightly unwell. On the fifteenth day, in the morning, he wanted to go to Jinglin Temple, but the crowd stopped him. At Mao time, clouds and fog obscured the sky. Then he passed away at Boti Temple. That night, the light scene was like flowers, illuminating the nearby and distant areas from the mountains southeast of Boti Temple, lasting for three nights. Tan Xian's body and coffin were secretly stolen by the people of Jinglin Temple, and the people of Boti Temple did not know. Soon after, the light scene also appeared on the top of the South Mountain of Jinglin Temple. Then the people of Boti Temple learned of this and appealed to the government. Finally, he was buried in Jinglin Temple. His disciples inscribed a memorial to record this event. Tang Fa Cheng (Táng Fǎchéng, a Tang Dynasty monk) He was the son of the Fan family of Wannian County in Yongzhou. He became a monk in his childhood and lived in Wangxiao Temple in Lantian County. He studied under the eminent monk Seng Hong, who tonsured him. He made it his daily practice to recite the Lotus Sutra (Lotus Sutra), and he also learned meditation from a Chan master.
林寺相禪師晚年綱理眾務于雲華寺。開皇初。詔起為授戒師。抗表以辭。遂遍歷名山。追蹤勝友。因與超公。棲遲藍谷。即今之悟真寺也。方行法華三昧次。夢普賢曰。可書大教。誠寤以為大教大乘經典也。遽購工書繕般若。尋造華嚴堂于寺南之橫嶺上。邀致弘文學士張靜寫經供養。其䖍恪所感。則有異鳥飛舞。鳴唳于爐案間。貞觀初。畫千佛像。鳥集畫工肩背上。及營齊並慶經像。鳥隨奪迅。浴香水中。茲亦異矣。誠嘗夢。青泥坊側。大有尊像。間往發之。獲龕像。率剝蝕。莫考歲月。蓋周氏廢教時。所瘞藏者。十四年六月晦。忽臥疾。頃之起坐索浴。且索絡輿。翌旦明相將現。誠自語曰。欲來但入。何假絃歌。顧謂侍者曰。吾聞諸行無常。生滅不住。九品往生。吾慈驗矣。今有童子相迎。久在門外。吾去世后。爾等宜遵佛戒。無使有虧。俄而口出光明照室。異香充庭。端坐而逝。壽七十八。然誠每夏課經必五百過。餘日亦必再過。略計十。年則萬餘過矣。而況其齒臘不止此。
唐慧震
姓龐氏。身長八尺。性強記。聽皓師三論能領指。要住梓州之通泉寺。蜀部被其化。昔皓師嘗南詢。及還。緣道得所施袈裟三百領。及皓之亡。乃以委震於每年正月。必集人。轉閱藏經。而施之未嘗少間。日擁百眾。弘
【現代漢語翻譯】 現代漢語譯本 相禪師晚年時在雲華寺負責寺院的各項事務。開皇初年，朝廷下詔請他擔任授戒師，他上書推辭。於是他遊歷各處名山，尋訪志同道合的朋友，因此與超公一起隱居在藍谷，也就是現在的悟真寺。當他修行《法華三昧》時，夢見普賢菩薩說：『可以書寫大教。』相禪師醒來后認為這是指大乘經典，於是立即聘請工匠書寫《般若經》。不久后，他在寺南的橫嶺上建造了華嚴堂，邀請弘文學士張靜抄寫經書供養。他的虔誠感動了上天，有奇異的鳥兒飛舞鳴叫在香爐和書案之間。貞觀初年，他畫千佛像時，鳥兒聚集在畫工的肩背上。等到舉行齋戒儀式和慶祝經像完成時，鳥兒爭先恐後地飛來，在香水中沐浴，這真是太奇異了。相禪師曾經夢見在青泥坊旁邊，有一尊巨大的佛像。他前去挖掘，得到一個佛龕和佛像，但都已經剝落損壞，無法考證年代。大概是周武帝廢除佛教時，人們埋藏起來的。貞觀十四年六月最後一天，相禪師忽然生病，過了一會兒起身坐好，要求沐浴，並且要準備肩輿。第二天早晨，將要顯現圓寂之相時，相禪師自言自語地說：『要來就來吧，何必用音樂迎接。』他回頭對侍者說：『我聽說諸行無常，生滅不住，九品往生，我的慈悲已經應驗了。現在有童子來迎接我，已經在門外等候很久了。我去世后，你們應當遵守佛的戒律，不要有所虧損。』說完，口中發出光明照亮整個房間，奇異的香味充滿庭院，他端坐而逝，享年七十八歲。相禪師每年夏天講習經典必定超過五百遍，其餘的日子也必定再講習兩遍。粗略計算十年，就超過一萬遍了。更何況他的僧侶生涯不止十年。
唐 慧震
慧震法師，姓龐，身高八尺，天性記憶力強。聽皓師講解三論，能夠領會其要旨。他想要住在梓州的通泉寺，蜀地的人民都被他所教化。過去皓師曾經南下巡訪，回來時，沿途得到別人佈施的袈裟三百領。等到皓師去世后，慧震法師每年正月必定召集眾人，輪流閱讀經藏，並且將袈裟佈施出去，從未間斷。每天聚集數百人，弘揚佛法。 English version In his later years, Chan Master Xiang managed the affairs of Yunhua Temple. At the beginning of the Kaihuang era (581-600 CE), he was summoned by imperial decree to be an ordination master, but he declined with a memorial. Thereupon, he traveled to famous mountains and sought out virtuous friends, eventually dwelling with Chao Gong in Lan Valley, which is now Wuzhen Temple. While practicing the Lotus Samadhi (Saddharma-pundarika-samadhi), he dreamed that Samantabhadra (Puxian, the Bodhisattva of Universal Goodness) said, 'You may write the Great Teaching.' Awakening, Xiang sincerely believed this referred to the Great Vehicle scriptures. He immediately hired artisans to transcribe the Prajna (Bore, wisdom) scriptures. Soon after, he built the Avatamsaka Hall on Hengling Ridge south of the temple, inviting the Hongwen scholar Zhang Jing to copy scriptures for offering. His sincerity moved the heavens, and strange birds flew and sang between the incense burner and the writing desk. At the beginning of the Zhenguan era (627-649 CE), when he painted the Thousand Buddhas, birds gathered on the shoulders and backs of the painters. When the fast and the celebration of the completion of the scriptures and images were held, the birds rushed to bathe in the fragrant water. This was truly extraordinary. Xiang once dreamed of a large Buddha image near Qingni Fang. He went to excavate it and found a shrine and image, but they were eroded and damaged, making it impossible to determine the age. It was likely buried during the time when Emperor Wu of the Northern Zhou dynasty suppressed Buddhism. On the last day of June in the fourteenth year of Zhenguan (640 CE), Xiang suddenly fell ill. After a while, he got up, sat down, and asked for a bath and a palanquin. The next morning, as the signs of his approaching parinirvana were appearing, Xiang said to himself, 'If you want to come, just come; why bother with music?' He turned to his attendant and said, 'I have heard that all things are impermanent, arising and ceasing without abiding. Rebirth in the Nine Grades is now verified by my compassion. Now there are children coming to greet me, waiting outside the door for a long time. After my death, you should follow the Buddha's precepts and not allow any deficiencies.' Suddenly, light emanated from his mouth, illuminating the room, and a strange fragrance filled the courtyard. He passed away peacefully in a seated posture, at the age of seventy-eight. Every summer, Xiang would lecture on the scriptures more than five hundred times, and on other days, he would lecture at least twice. Roughly calculating, in ten years, he lectured more than ten thousand times. Moreover, his monastic life was longer than just ten years.
Tang Dynasty, Hui Zhen
Master Hui Zhen, whose surname was Pang, was eight feet tall and had a strong memory by nature. Listening to Master Hao's lectures on the Three Treatises, he was able to grasp their essence. He wanted to live in Tongquan Temple in Zizhou, and the people of Shu were transformed by his teachings. In the past, Master Hao had traveled south and, upon returning, received three hundred kasayas (robes) offered by others along the way. After Master Hao passed away, Master Hui Zhen would gather people every January to rotate reading the scriptures and distribute the kasayas, never ceasing. Every day, hundreds of people gathered to propagate the Dharma.
【English Translation】 English version In his later years, Chan Master Xiang managed the affairs of Yunhua Temple. At the beginning of the Kaihuang era (581-600 CE), he was summoned by imperial decree to be an ordination master, but he declined with a memorial. Thereupon, he traveled to famous mountains and sought out virtuous friends, eventually dwelling with Chao Gong in Lan Valley, which is now Wuzhen Temple. While practicing the Lotus Samadhi (Saddharma-pundarika-samadhi), he dreamed that Samantabhadra (Puxian, the Bodhisattva of Universal Goodness) said, 'You may write the Great Teaching.' Awakening, Xiang sincerely believed this referred to the Great Vehicle scriptures. He immediately hired artisans to transcribe the Prajna (Bore, wisdom) scriptures. Soon after, he built the Avatamsaka Hall on Hengling Ridge south of the temple, inviting the Hongwen scholar Zhang Jing to copy scriptures for offering. His sincerity moved the heavens, and strange birds flew and sang between the incense burner and the writing desk. At the beginning of the Zhenguan era (627-649 CE), when he painted the Thousand Buddhas, birds gathered on the shoulders and backs of the painters. When the fast and the celebration of the completion of the scriptures and images were held, the birds rushed to bathe in the fragrant water. This was truly extraordinary. Xiang once dreamed of a large Buddha image near Qingni Fang. He went to excavate it and found a shrine and image, but they were eroded and damaged, making it impossible to determine the age. It was likely buried during the time when Emperor Wu of the Northern Zhou dynasty suppressed Buddhism. On the last day of June in the fourteenth year of Zhenguan (640 CE), Xiang suddenly fell ill. After a while, he got up, sat down, and asked for a bath and a palanquin. The next morning, as the signs of his approaching parinirvana were appearing, Xiang said to himself, 'If you want to come, just come; why bother with music?' He turned to his attendant and said, 'I have heard that all things are impermanent, arising and ceasing without abiding. Rebirth in the Nine Grades is now verified by my compassion. Now there are children coming to greet me, waiting outside the door for a long time. After my death, you should follow the Buddha's precepts and not allow any deficiencies.' Suddenly, light emanated from his mouth, illuminating the room, and a strange fragrance filled the courtyard. He passed away peacefully in a seated posture, at the age of seventy-eight. Every summer, Xiang would lecture on the scriptures more than five hundred times, and on other days, he would lecture at least twice. Roughly calculating, in ten years, he lectured more than ten thousand times. Moreover, his monastic life was longer than just ten years.
Tang Dynasty, Hui Zhen
Master Hui Zhen, whose surname was Pang, was eight feet tall and had a strong memory by nature. Listening to Master Hao's lectures on the Three Treatises, he was able to grasp their essence. He wanted to live in Tongquan Temple in Zizhou, and the people of Shu were transformed by his teachings. In the past, Master Hao had traveled south and, upon returning, received three hundred kasayas (robes) offered by others along the way. After Master Hao passed away, Master Hui Zhen would gather people every January to rotate reading the scriptures and distribute the kasayas, never ceasing. Every day, hundreds of people gathered to propagate the Dharma.
三論。一且若夢寐。或語之曰。西山之巔。宜造大像。寤而按行其地。有石細瑩可愛。兩旁皆流泉。無所有。即命工鐫琢其中。成坐像。高百三十尺。貞觀八年。集道俗三萬人。以落之。像口出白光。照映近遠。見者敬異。十五年正月十五日示滅。壽六十六。先是十四年七月。所畜駿馬嘶鳴。三日不食。頃之有僧。不知所從來。自稱十力。謂震曰。馬與主別。主當先行。且具以其死日告之。因曰。法師當悉散財物。無以累身後也。遂隱去。自是震益施悲敬二田。是歲元日。請僧行道。作大善會。期以三七日。然後圓滿。作會之八日。眾覺香氣鬱勃。充塞一寺。至十五日。寺地皆生蓮華。草木變亦如之。震曰吾本心欲滿三七日會。今瑞相已現。吾其可待耶。趣進食。行嚫。食畢。秉爐。繞旋盧舍那像三匝。方拜跪竟掩息。時寺之香氣猶未已。俗屬昆弟三。各捐緡錢五十萬。以助累石塔五丈。龕安繩床。扶尸其上。更百餘日不僵仆。
唐智通
出梓州之陳氏。八歲辭俗。事道正法師為弟子。以剃落。居牛頭山誦法華經。凡弘闡者百餘過。會中之人。皆再睹光明照徹內外。每有雙鵝。依于座下。若聽法。然且持律嚴謹。舉眾畏服之。尤惡黃老。其鄉里士女。有奏章醮獻者。必召其人。而呵辱之。或至於杖之者。
平生不畜私財。然其寺宇之成就。皆所得於施主之物。貞觀二十三年十月十三日。謂其徒曰。吾于茲寺。用已十萬貫矣。恨尚未備。汝輩其成之。及終時方小食。寺之房堂地皆動搖。且變白色。經食頃。久乃已。壽九十七。
唐慧云
姓王氏。太原人。其先有避地於九江者。子孫因家焉。云以幼歲。依廬山大林寺沙門智鍇。出家鍇亦有聲當世。而云尤慷慨精厲。獨異恒倫。法門之務未嘗不以大者遠者介意。而所居寺。曾莫修治。時達禪師方以道行。為檀信所歸向。云年二十有五矣。誓往邀之。以來貲幣。達弗許。云以死請。委身叩頭。顴頰破腫。涕泗漫地五尺。計且欲自溺。以著見其志。達感動為起。云遽奔走險隘。前告道俗。使之迎候。路逢群虎。目不暇駐。既抵山中。有所施設。云必奉行。無小忤。嘗馭舟溪谷間。嚴冬凍冱。砂石崩頹。云則脫衣挽纜腰胯而下。凌凘砭骨。流血凝結。行三百餘里。罔所辭憚。隋季天下大亂。士弘林氏。起兵豫章。號楚。以秀才胡氏。為尚書。今寇鄱陽九江據之。因發心模寫廬山東林文殊瑞像。以云有幹材。委監護。頃之像脫爐韛。而頸脅穿漏。議將復鑄。會胡以譖見逮。不果。而有像色黃金余百二十兩在焉。云患𣀮劫。因以竹筒貯金。並金誦銅珠一環為信。寄胡所。
【現代漢語翻譯】 現代漢語譯本 生平不積蓄私有財產，然而他寺廟的建成，都是從施主那裡得到的財物。貞觀二十三年十月十三日，他對他的弟子們說：『我在這座寺廟，已經花費了十萬貫錢了，遺憾的是還沒有完全完備，你們這些人要把它完成。』等到他臨終的時候只吃了一點點食物，寺廟的房屋和地基都震動搖晃，並且變成白色。經過吃一頓飯的時間，很久才停止。享年九十七歲。
唐 慧云
姓王，是太原人。他的祖先有爲了躲避戰亂而到九江居住的，子孫因此在那裡安家。慧云在年幼的時候，依附廬山大林寺的沙門智鍇（和尚名）。出家。智鍇在當時也很有名望，而慧云尤其慷慨精進，與一般人不同。對於佛法的事情，沒有不以大局和長遠考慮的。但他所居住的寺廟，卻從來沒有修繕過。當時達禪師（禪師名）正因為他的道行，而被信徒們所歸向。慧云當時二十五歲，發誓前去邀請他，並帶回資金。達禪師不同意。慧云用死來請求，全身心地磕頭，臉頰都磕破腫脹，眼淚鼻涕流了五尺遠，打算投水自盡，來表明他的決心。達禪師被感動了，答應為寺廟募捐。慧云立刻奔走于險峻的山路，提前告知沿途的僧人和百姓，讓他們迎接達禪師。路上遇到一群老虎，眼睛都不敢停留。到達山中后，凡是有需要安排的事情，慧云必定奉行，沒有絲毫違背。曾經駕駛船隻在溪谷間行駛，嚴冬天氣寒冷，砂石崩塌。慧云就脫下衣服，拉著纜繩，腰胯以下都浸在水中。冰塊刺骨，流出的血都凝結了，走了三百多里路，沒有絲毫怨言。隋朝末年天下大亂，士弘林氏（人名）在豫章起兵，自稱楚王，任命秀才胡氏（人名）為尚書，佔據鄱陽和九江。因此發心摹寫廬山東林寺的文殊菩薩瑞像，因為慧云有才幹，委託他負責監護。不久，佛像從模具中取出，但是頸部和脅部有穿孔和漏洞，商議要重新鑄造。恰逢胡氏因為被人誣陷而被逮捕，沒有成功。還有佛像的金色材料一百二十多兩。慧云擔心被盜，因此用竹筒裝好黃金，並把一串金色的誦經銅珠作為憑證，寄存在胡氏那裡。
【English Translation】 English version Throughout his life, he did not accumulate personal wealth. However, the completion of his temples was all due to the offerings he received from donors. On the thirteenth day of the tenth month of the twenty-third year of the Zhenguan era, he said to his disciples: 'I have already spent ten thousand strings of cash on this temple, but regrettably, it is not yet fully complete. You must complete it.' When he was about to pass away, he only ate a little food, and the temple's buildings and foundations shook and turned white. After the time it takes to eat a meal, it finally stopped. He lived to the age of ninety-seven.
Tang Dynasty - Huiyun
His surname was Wang, and he was from Taiyuan. His ancestors had fled to Jiujiang to escape the war, and their descendants settled there. Huiyun, at a young age, became a disciple of the Shramana (Buddhist monk) Zhi Kai (name of the monk) of Dalin Temple on Mount Lu, and Zhi Kai was also well-known in his time. However, Huiyun was particularly generous and diligent, standing out from the ordinary. In matters of Dharma, he always considered the greater and more distant aspects. However, the temple where he resided had never been repaired. At that time, Dachan Shi (name of the Chan master) was revered by donors for his virtuous conduct. Huiyun, at the age of twenty-five, vowed to invite him and bring back funds. Dachan Shi refused. Huiyun pleaded with his life, prostrating himself and knocking his head, his cheeks broken and swollen, tears and snot flowing five feet across the ground, intending to drown himself to show his determination. Dachan Shi was moved and agreed to raise funds for the temple. Huiyun immediately rushed through dangerous mountain roads, informing the monks and people along the way to welcome Dachan Shi. On the road, he encountered a group of tigers, but he did not dare to stop. After arriving in the mountains, Huiyun always carried out any arrangements without the slightest disobedience. Once, he steered a boat through a stream in the valley during the severe winter, when the sand and rocks were collapsing. Huiyun took off his clothes, pulled the cable, and waded into the water up to his waist. The ice was piercing, and the blood that flowed out congealed. He traveled over three hundred li (Chinese mile), without any complaints. At the end of the Sui Dynasty, the world was in great chaos. Shi Honglin (name of the person) raised an army in Yuzhang, proclaimed himself the King of Chu, and appointed the scholar Hu (name of the person) as Shangshu (a high-ranking official), occupying Poyang and Jiujiang. Therefore, he made a vow to copy the auspicious image of Manjushri Bodhisattva (Bodhisattva of wisdom) at Donglin Temple on Mount Lu. Because Huiyun was talented, he was entrusted with the responsibility of supervising the project. Soon after, the statue was removed from the mold, but there were holes and leaks in the neck and ribs, and it was decided to recast it. Coincidentally, Hu was arrested because of false accusations, and the recasting did not succeed. There were also more than one hundred and twenty taels (unit of weight) of gold for the statue. Huiyun was worried about theft, so he stored the gold in a bamboo tube and sent it to Hu, along with a string of golden prayer beads as proof.
胡至宮亭覆舟。失二物。后復浮而至。得於三十里外之遠云。胡且死。又托金于其叔父曉禪師使遁。俄唐兵破豫章。曉用幣缊裹金負之。以避難。遇盜焉。然盜亦不知其為金也。委之而去。於是云得以成就其業。當镕冶日。五戒李氏先發愿然一臂。以致祈鑄。及事之辨。乃前于所卜之期。李氏不知也。像見夢曰。汝愿然臂。可誣邪。李氏寤遽如所愿。寺備經論。而律部獨未全。時首律師。方闡化京師。云重趼造詣。詔住弘福寺。悉獲采掇以歸。
唐法成
姓王氏。始名守慎。天后時。官至監察御史。以後任酷吏。羅織元良。以起大獄。遽棄官出家。務苦節。化導民俗。儀鳳二年。望氣者。以京兆西市有異光。詔發之。得石函。內盛佛舍利。余萬顆。明瑩堅緻。不可磨涅。詔即其地。建光宅寺。筑七寶臺。舍利分使京師諸剎供養。當是時。成因請疏鑿餘地。引永安渠。以為大池。號海池。上樹佛屋經樓。以侈其觀。士女之好營福事者。皆就之。縱飛潛生物。以祝國𨤲。方疏鑿時。得銘土中。曰百年為市。后復為池。自隋初立都市。至是僅百年云。
唐業方
解脫禪師法孫也。解脫有至行。方循持無所失。然尤以利物崇福為心。𨽻業太原昭果寺。素為士女所歸向。或有以五臺文殊像自遠至。溺於
【現代漢語翻譯】 現代漢語譯本：胡某在宮亭覆舟，丟失了兩件物品，後來又浮起來，在三十里外的地方被找到。胡某將要去世時，又將金子託付給他的叔父曉禪師，讓他帶著逃走。不久，唐兵攻破豫章，曉禪師用粗布包裹著金子揹著逃難，遇到了盜賊。然而盜賊也不知道那是金子，就丟棄了。於是胡某得以成就他的事業。當熔鑄佛像的時候，五戒李氏首先發愿燃點一隻手臂，以祈求鑄造成功。等到事情完成，比之前所卜算的日期提前了。李氏不知道這件事，佛像在夢中顯現說：『你發願燃臂，可以欺騙嗎？』李氏醒來后立刻按照所發的願望做了。寺廟裡準備了各種經論，唯獨律部還不齊全。當時首律師正在京師弘揚佛法，胡某不辭辛勞地前往拜訪，首律師被詔令住在弘福寺，胡某全部獲得律部經典並帶了回來。
唐 法成（Fǎchéng） 姓王，最初名叫守慎（Shǒushèn）。天后（武則天）時期，官至監察御史。後來因為擔任酷吏，羅織罪名陷害賢良，製造大獄，於是辭官出家，致力於苦行，教化民俗。儀鳳二年，望氣的人說京兆西市有奇異的光芒，皇帝下詔挖掘，得到一個石函，裡面裝著佛舍利一萬多顆，明亮瑩潤，堅硬緻密，無法磨滅。皇帝下詔就在那裡建造光宅寺，修築七寶臺，舍利分送到京師各寺廟供養。當時，法成於是請求疏通開鑿剩餘的土地，引永安渠的水，作為大池，號稱海池。上面種植樹木，建造佛屋經樓，以誇大它的景觀。士人和女子喜歡經營福事的人，都到這裡來。放縱飛鳥潛魚等生物，以祝願國家安寧。當疏通開鑿的時候，從土中得到銘文，說『百年為市，后復為池』。從隋朝初年建立都市，到這時僅僅一百年。
唐 業方（Yèfāng） 是解脫禪師（Jiětuō Chánshī）的法孫。解脫禪師有高尚的德行，業方禪師遵循保持沒有缺失。然而尤其以利益眾生崇尚福祉為心。隸屬於太原昭果寺（Zhāoguǒ Sì），一向被士人和女子所歸向。有人從遠方帶著五臺山文殊菩薩像前來，（途中）淹沒在...
【English Translation】 English version: Hu was in a boat that capsized at Gongting, losing two items, which later floated and were found thirty miles away. When Hu was about to die, he entrusted gold to his uncle, Chan Master Xiao, to escape with. Soon after, the Tang army broke through Yuzhang, and Chan Master Xiao wrapped the gold in coarse cloth and carried it to escape the disaster, encountering thieves. However, the thieves did not know it was gold and abandoned it. Thus, Hu was able to complete his undertaking. When casting the Buddha image, Li of the Five Precepts first vowed to burn an arm to pray for successful casting. When the matter was completed, it was earlier than the date previously divined. Li did not know this, and the image appeared in a dream, saying, 'You vowed to burn your arm, can you deceive me?' Li awoke and immediately fulfilled his vow. The temple had various sutras and treatises, but the Vinaya section was not complete. At that time, the head Vinaya master was propagating the Dharma in the capital, and Hu visited him tirelessly. The head Vinaya master was ordered to reside at Hongfu Temple, and Hu obtained all the Vinaya scriptures and brought them back.
Tang Dynasty - Fǎchéng (法成) (Dharma Accomplishment) His surname was Wang, and his original name was Shǒushèn (守慎) (Guarding Caution). During the time of Empress Wu Zetian, he held the official position of Supervising Censor. Later, because he served as a cruel official, framing the virtuous and creating major cases, he resigned from his official position and became a monk, dedicating himself to ascetic practices and educating the people. In the second year of Yifeng, a qi-observer said that there was an unusual light in the West Market of Jingzhao, and the emperor ordered it to be excavated, obtaining a stone box containing more than ten thousand Buddha relics, which were bright and lustrous, hard and dense, and could not be abraded. The emperor ordered the construction of Guangzhai Temple on that site, building a Seven-Treasure Platform, and the relics were distributed to various temples in the capital for worship. At that time, Facheng requested to dredge the remaining land, drawing water from the Yong'an Canal to create a large pond, called the Sea Pond. Trees were planted above, and Buddha houses and scripture pavilions were built to exaggerate its appearance. Scholars and women who liked to engage in meritorious deeds all came here. They released flying and swimming creatures to pray for the peace of the country. When dredging, an inscription was found in the soil, saying, 'For a hundred years, it will be a market; later, it will become a pond again.' From the beginning of the Sui Dynasty establishing the city, it was only a hundred years to this point.
Tang Dynasty - Yèfāng (業方) (Karma Direction) He was the Dharma grandson of Chan Master Jiětuō (解脫) (Liberation). Chan Master Jietuo had noble virtues, and Chan Master Yefang followed and maintained them without loss. However, he especially focused on benefiting sentient beings and revering blessings. He belonged to Zhaoguo Temple (昭果寺) in Taiyuan, and was always revered by scholars and women. Someone came from afar with a Manjushri Bodhisattva image from Mount Wutai, (and on the way) it was submerged in...
滹沲河水中。馳報方方。遂臨河焚香祝之。水為退縮。出像塗潦間。即舁以歸。水復漲溢如初。及終。塔全身寺西北一里所。西靈異至今。
唐慧云
姓姚氏。湖湘人。麟德初。云十歲。辭父母。出家于南嶽。弱冠受具戒。遊歷幽勝。隨有廢弛。輒營治。如是至凡寺宇二十餘。所久視初。駐錫浚郊。夜宿繁臺。望有異氣。起汴水北園池中。且訪其地。乃知其為歙州司馬鄭景宅也。因杖屨以往。見池闊甚。瀾漪浩渺無際涯。下布天影。而參差轇轕。有宮殿樓閣狀。獨嘆曰。此可以致吾力矣。神龍二年。徙居濮州報成寺。發願募金。寫就丈八彌勒像。樹殿池旁。且擬名其寺為福慧。以安奉之。伐材聘工。將底功緒。景龍二年。始從景購得其宅。或出古碣土中。記曰齊天保六年乙亥歲。建立國寺。於是行部使者。命迎像其地。仍撤殿材。以定建國額。會刑部尚書王志愔。以採訪使。將詔指盡撤天下無名額寺宇。並收銅鐵像。送近寺。時云規模已備。所欠者僅繪飾爾。既值此詔。竟中輟。云乃焚香涕泣。日夕膜拜于像前曰。茍事必成。當現奇瑞。頃之像首發金色光。輝燭天壤。合城聚觀嘆異。或瞋視謗言。則目盲口喑。云爲像前悔過而愈。皆誓奴役終其身。未機上聞詔賜額相國。先是上於潛邸。嘗符夢想云。復詔
【現代漢語翻譯】 現代漢語譯本 滹沱河水中，（有人）飛速報告四面八方，（於是）來到河邊焚香禱告，河水因此退縮，（一尊佛）像出現在泥濘之中，立即抬著（佛像）回去，河水又像原來一樣漲滿。去世后，（他的）塔在全身寺西北一里處，（其）西邊的靈異至今存在。
唐朝慧云（大師） 姓姚，是湖湘人。麟德初年，慧云十歲，告別父母，在南嶽出家。二十歲成年時受了具足戒。遊歷幽靜美好的地方，凡是有寺廟廢棄破敗，就設法修繕治理。像這樣（修繕的）寺廟有二十多所。久視初年，（慧云）在浚郊駐錫。晚上住在繁臺，望見有奇異的光芒，從汴水北邊的園池中升起，於是尋訪那個地方，才知道那是歙州司馬鄭景的宅邸。因此拄著枴杖前往，看見池塘非常寬闊，水波浩渺無邊無際，下面映著天空的影子，（池底）錯雜交織，呈現出宮殿樓閣的形狀。（慧云）獨自感嘆說：『這可以讓我盡力了。』神龍二年，（慧云）遷居到濮州報成寺，發願募集資金，塑造了一尊丈八高的彌勒佛像，在池塘旁邊建造殿宇，並且打算將寺廟命名為福慧寺，用來安奉佛像。砍伐木材，聘請工匠，將要完成工程的時候，景龍二年，才從鄭景那裡購買到那處宅邸。有人從古老的石碑中發現記載說，齊天保六年乙亥年，建立了國寺。於是行部使者，命令將佛像迎到那個地方，仍然拆掉殿宇的木材，用來確定建造國寺的份額。恰逢刑部尚書王志愔，作為採訪使，將要奉詔全部拆除天下沒有名額的寺廟，並且收繳銅鐵佛像，送到附近的寺廟。當時慧云的寺廟規模已經完備，所欠缺的僅僅是繪畫裝飾而已。既然遇到這個詔令，最終（工程）中斷了。慧云於是焚香哭泣，日夜在佛像前膜拜說：『如果事情必定能夠成功，應當顯現奇異的祥瑞。』不久，佛像的頭部發出金色的光芒，光輝照亮了天地。全城的人聚集觀看，嘆息稱奇。有人嗔視誹謗，就眼睛瞎了，嘴巴啞了。慧云爲（這些人）在佛像前懺悔，（他們）就痊癒了，都發誓做奴僕來終身侍奉（慧云）。（慧云）將情況上報，皇上下詔賜額為相國寺。在這之前，皇上在還是皇子的時候，曾經夢中符應了慧云，又下詔
【English Translation】 English version In the waters of the Hutuo River, reports were swiftly sent in all directions. Consequently, (someone) arrived at the riverbank, burned incense, and prayed. The water then receded, and an image emerged from the mud. They immediately carried the image back, and the water rose again as before. After his death, his pagoda is located one li northwest of Quanshen Temple, and the spiritual wonders to the west of it continue to this day.
Tang Dynasty, Huìyún (Master) His surname was Yáo, and he was from Húxiāng. In the early years of the Líndé era, Huìyún was ten years old when he bid farewell to his parents and became a monk at Mount Nányuè. At the age of twenty, he received the full monastic precepts. He traveled to secluded and beautiful places, and whenever he found temples abandoned and dilapidated, he would find ways to repair and manage them. He restored more than twenty temples in this way. In the early years of the Jiǔshì era, Huìyún resided in Jùnjiāo. One night, while staying at Fántái, he saw a strange light rising from the garden pond north of the Biàn River. He inquired about the place and learned that it was the residence of Zhèng Jǐng, the Sīmǎ (司馬 – a government official title) of Xīzhōu. Therefore, he went there with his staff and sandals and saw that the pond was very wide, with boundless and vast ripples, reflecting the sky below. The bottom of the pond was intricately intertwined, resembling palaces and pavilions. Huìyún sighed and said, 'This is where I can exert my efforts.' In the second year of the Shénlóng era, Huìyún moved to Bào Chéng Temple in Pùzhōu, vowing to raise funds to create an eighteen-foot-tall statue of Maitreya Buddha. He built a hall next to the pond and planned to name the temple Fú Huì Temple (福慧寺 – Temple of Blessings and Wisdom) to enshrine the statue. He cut timber and hired craftsmen, and just as the project was about to be completed, in the second year of the Jǐnglóng era, he finally purchased the residence from Zhèng Jǐng. Someone discovered an inscription on an ancient stone tablet that read, 'In the sixth year of the Tiānbǎo era of the Qí Dynasty, in the year Yǐhài, a state temple was established.' Thereupon, the imperial envoy ordered the statue to be moved to that location and the timber from the hall to be used to determine the quota for building the state temple. Coincidentally, Wáng Zhìyīn, the Minister of the Ministry of Justice, as an investigating commissioner, was about to carry out an imperial decree to demolish all unnamed temples in the land and confiscate the bronze and iron statues, sending them to nearby temples. At that time, Huìyún's temple was already fully equipped, lacking only painting and decoration. Since he encountered this decree, the project was ultimately interrupted. Huìyún then burned incense and wept, prostrating himself before the statue day and night, saying, 'If this matter is destined to succeed, a miraculous omen should appear.' Soon after, golden light emanated from the head of the statue, illuminating the heavens and the earth. The entire city gathered to watch, sighing in amazement. Some who glared and slandered became blind and mute. Huìyún repented before the statue for these people, and they were healed, all vowing to serve Huìyún as servants for the rest of their lives. Huìyún reported the situation to the emperor, who issued an edict granting the temple the name Xiàng Guó Temple (相國寺 – State Minister Temple). Before this, when the emperor was still a prince, he had a dream that corresponded to Huìyún, and he issued another edict.
佛授。記寺大德明干。撿挍功德。毋令官府煩擾。中書舍人賈曾。侍郎平章事岑羲。悉捐俸貲以助。玄宗受內禪。先天中。上皇躬御翰墨。書額以賜。詔大德真諦。並弟子品官。並持幡華以侈之。久而卒。葬東郊。至今寺莊影堂在焉。號造寺祖師。
唐崇業
初莫知所從來。俄偕弋陽道岸。依文網律師。究毗尼學。服勤罔怠。黌肆推為元長。夙與淄川恪齊名。而挺特剛毅過之。聞望之美。徹于宸冕睿宗朝。斥舊邸造寺。號安國。詔業居之。仍入承明殿薰脩。授上菩薩戒。施與優渥。時菩提寺。方治殿宇。業悉以所得助其役。蓋其平生未嘗畜長也。開元中。屬微疾。顧弟子曰。吾數窮化盡。汝曹其謹循戒檢。無令放逸。遂終於所居。西明寺之別院是。于澄照寔適孫云。
唐玄覽
姓褚氏。其先河南人。后徙錢唐因家焉幼依慧昶師出家。昶年高行尊。誠學者之模範也。居臨平邑里之華嚴寺。隋季天下喪亂。寺因頹弛。唐初詔許修飾。覽乃華侈其制度。恢辟其基址。負山臨水。形勝殆可尚。且以寺前之湖。為放生池。而太守袁從禮。司馬楊敏言。為禁漁捕。以贊成之。鑄金銅像三百五十座。寫經二千餘軸。畫殿前四天王像。則其相力亦勤矣。父宗贈和州刺史。右散騎常侍舒國公。兄無量。以材學苾
【現代漢語翻譯】 現代漢語譯本：佛陀授意。記錄寺院大德明干，負責檢查和管理功德事務，以免官府前來煩擾。中書舍人賈曾、侍郎平章事岑羲，都捐出自己的俸祿來資助。玄宗皇帝接受內禪后，在先天年間，太上皇親自書寫匾額賜予寺院。詔令大德真諦及其弟子，以及品官，都手持幡華來盛大地慶祝。真諦後來去世，安葬在東郊。至今寺院的莊園和影堂還在，人們稱他為造寺祖師。
唐代高僧崇業：
起初沒有人知道他從哪裡來。後來與弋陽的道岸一起，依止文網律師，深入研究毗尼學（Vinaya，戒律學）。他勤奮刻苦，從不懈怠，在學堂里被推舉為首領。他與淄川的恪齊名，但他比恪更加剛毅果斷。他的美名傳遍朝野，在睿宗朝，皇帝下令將舊邸改造成寺院，命名為安國寺，並詔令崇業居住其中。他還被召入承明殿進行薰脩，並被授予上菩薩戒。皇帝給予他豐厚的賞賜。當時菩提寺正在修建殿宇，崇業將自己所得的賞賜全部捐獻出來幫助修建。他一生都沒有積蓄。開元年間，他身患小病，告誡弟子說：『我的壽命將盡，你們要謹遵戒律，不要放縱自己。』 於是就在他居住的地方去世了，那裡是西明寺的別院。據說于澄照是他的嫡孫。
唐代高僧玄覽：
姓褚，他的祖先是河南人，後來遷居到錢塘，就在那裡安家了。他從小依止慧昶法師出家。慧昶年高德劭，是學者們的模範。他住在臨平邑里的華嚴寺。隋朝末年，天下大亂，寺院因此破敗。唐朝初年，皇帝下詔允許修繕寺院。玄覽於是大肆擴建寺院的規模，擴大寺院的地基。寺院背靠山，面臨水，形勢非常優越。他還將寺院前面的湖泊作為放生池，太守袁從禮、司馬楊敏言都禁止在湖中捕魚，來贊助他的善舉。他鑄造了三百五十座金銅佛像，抄寫了二千多卷經書，繪製了殿前四大天王像，可見他為此付出了辛勤的努力。他的父親褚宗被追贈為和州刺史，並被授予右散騎常侍、舒國公的爵位。他的哥哥褚無量，以其才學而聞名。
【English Translation】 English version: The Buddha authorized. Record the virtuous monk Minggan of the temple, responsible for inspecting and managing meritorious deeds, so as not to disturb the government. Jia Zeng, a drafter in the Secretariat, and Cen Xi, a vice minister holding concurrent posts as councilor, all donated their salaries to assist. After Emperor Xuanzong received the abdication, during the Xiantian period, the Supreme Emperor personally wrote the plaque and bestowed it upon the temple. An edict ordered the virtuous monk Zhen諦 (Zhen諦, meaning 'True Meaning') and his disciples, as well as officials, to hold banners and flowers to celebrate it grandly. Zhen諦 later passed away and was buried in the eastern suburbs. To this day, the temple's estate and ancestral hall still exist, and people call him the founding patriarch of the temple.
Tang Dynasty Monk Chongye:
Initially, no one knew where he came from. Later, together with Dao'an of Yiyang, he relied on the Vinaya (Vinaya, meaning 'Discipline') master Wen Wang to deeply study Vinaya. He was diligent and never懈怠 (xie dai, meaning 'slacked off'), and was elected as the leader in the school. He was as famous as Ke of Zichuan, but he was more resolute and decisive than Ke. His reputation spread throughout the court, and during the reign of Emperor Ruizong, the emperor ordered the old residence to be transformed into a temple, named Anguo Temple (Anguo Temple, meaning 'Temple of Peace and Nation'), and ordered Chongye to reside there. He was also summoned to the Chengming Hall for spiritual cultivation and was given the Upper Bodhisattva Precepts. The emperor bestowed generous rewards upon him. At that time, Bodhi Temple (Bodhi Temple, meaning 'Temple of Enlightenment') was building halls, and Chongye donated all his rewards to help with the construction. He never accumulated possessions in his life. During the Kaiyuan period, he suffered from a minor illness and warned his disciples, 'My life is coming to an end, you must strictly follow the precepts and do not indulge yourselves.' Then he passed away in the place where he lived, which was the detached courtyard of Ximing Temple (Ximing Temple, meaning 'Temple of Western Brightness'). It is said that Yu Chengzhao was his direct grandson.
Tang Dynasty Monk Xuanlan:
His surname was Chu, and his ancestors were from Henan. Later, they moved to Qiantang and settled there. He became a monk under the guidance of Master Huichang from a young age. Huichang was old and virtuous, and was a model for scholars. He lived in Huayan Temple (Huayan Temple, meaning 'Flower Garland Temple') in Linpingyi. At the end of the Sui Dynasty, the world was in chaos, and the temple was therefore dilapidated. At the beginning of the Tang Dynasty, the emperor issued an edict allowing the temple to be repaired. Xuanlan then greatly expanded the scale of the temple and expanded the foundation of the temple. The temple was backed by mountains and faced water, and the situation was very advantageous. He also used the lake in front of the temple as a release pond, and the prefect Yuan Congli and Sima Yang Minyan banned fishing in the lake to support his good deeds. He cast 350 bronze statues of Buddha, copied more than 2,000 volumes of scriptures, and painted the Four Heavenly Kings in front of the hall, which shows that he worked hard for this. His father, Chu Zong, was posthumously awarded the title of Governor of Hezhou and was awarded the title of Right Attendant of the Palace, Duke of Shu. His brother, Chu Wuliang, was famous for his talent and learning.
。太夫人期頤自養。覽又以天竺其受戒地。及為僧錄時。所營別墅。並華嚴三所。皆致繕治。優遊來往。化導以老。開元二十二年。示疾終於寺。壽八十四。弟子明瞭大覺等。葬之細礪洞。工部侍郎徐安貞撰碑文。
唐楚金
姓程氏。其先廣平人。今占籍京兆之盩庢。母高氏。夜夢佛。有妊。七歲剃落。十八誦法華通大義。三十誓建多寶佛塔。用工之際。玄宗夢見楚金字于虛空中。詰朝遣使召問。乃為成之。且增其級。又于翠微悟真二寺。各建一塔曰吾他日必棲遁於此。乾元二年七月七日。右脅而逝。春秋六十二。法臘三十七。貞元十三年四月十三日。左街功德開府邠國公竇文場奏。千福寺楚金。是臣得戒和尚。天寶初。為國建多寶塔。置法華道場。經今六十餘年。僧等六時禮誦。經聲不絕。已歷四朝。未蒙旌德。奉詔謚大圓禪師。
唐懷玉
姓許氏。太原人也。出家住郡之崇福寺。少警利。日誦千言。學優行峻。非儕類可跂及然志勤修治。幽並之域。屋廬像設經卷之。在教門者。無不致力。三任寺之綱紀。校讎大藏二十餘本。增飾凈土院。代宗時。詔充灌頂道場主。真言秘法。皆有賴焉。后率于寺。壽六十三。
唐明準
天臺人。少從靈墟道場出家。遊方京邑。因駐錫于禪定
【現代漢語翻譯】 現代漢語譯本 太夫人在期頤之年仍然自己調養。覽法師又因為天竺（India）是其受戒之地，以及擔任僧錄時所經營的別墅，還有華嚴寺等三處寺廟，都加以修繕治理，悠閒自在地來往其中，用佛法教化眾人直至晚年。開元二十二年，因病在寺中圓寂，享年八十四歲。弟子明瞭、大覺等人將其安葬在細礪洞。工部侍郎徐安貞撰寫了碑文。 唐楚金 姓程，祖先是廣平人，現在戶籍在京兆的盩庢。母親高氏，夜裡夢見佛，於是懷孕。七歲剃度出家，十八歲誦讀《法華經》，通曉其中大義。三十歲發誓要建造多寶佛塔。在施工的時候，玄宗皇帝夢見楚金的名字出現在天空中。第二天早上派使者召見詢問，於是促成了佛塔的建成，並且增加了佛塔的層級。又在翠微寺和悟真寺各建一座佛塔，說『我將來一定會隱居在這裡』。乾元二年七月七日，右脅臥逝世，享年六十二歲，僧臘三十七年。貞元十三年四月十三日，左街功德開府邠國公竇文場上奏說，千福寺的楚金，是臣的得戒和尚。天寶初年，為國家建造多寶塔，設定法華道場，至今六十多年，僧人們六時禮誦，誦經的聲音不絕於耳，已經經歷了四朝皇帝，卻未蒙朝廷表彰其功德。奉詔追諡為大圓禪師。 唐懷玉 姓許，是太原人。出家住在郡里的崇福寺。年少時就聰敏伶俐，每天能誦讀千字。學業優秀，品行端正，不是同輩人能夠趕得上的。而且志向勤奮修行，幽州和并州一帶，房屋、佛像、陳設、經卷等等，凡是在佛教中的事物，沒有不盡心盡力的。三次擔任寺廟的綱紀，校對勘誤大藏經二十多部。增建修飾凈土院。代宗時期，奉詔擔任灌頂道場的主持，真言秘法，都依賴於他。後來在寺中圓寂，享年六十三歲。 唐明準 是天臺人。年少時在靈墟道場出家，遊歷京城一帶，於是駐錫在禪定寺。
【English Translation】 English version The Tai Furen (Great Madam) nourished herself even at the age of one hundred. The monk Lan also renovated and managed the villas he had operated when he was a Senglu (Monk Registrar), as well as the three places including Huayan Temple, because Tianzhu (India) was where he received his precepts. He leisurely traveled back and forth, guiding and transforming people with Buddhism until his old age. In the twenty-second year of Kaiyuan (734 AD), he passed away due to illness in the temple at the age of eighty-four. His disciples, Mingliao, Dajue, and others, buried him in Xili Cave. Xu Anzhen, the vice minister of the Ministry of Works, wrote the epitaph. Tang Chujin His surname was Cheng, and his ancestors were from Guangping. Now his household is registered in Zhouzhi of Jingzhao. His mother, Gao, dreamed of the Buddha at night, and then she became pregnant. He was tonsured at the age of seven and ordained as a monk. At the age of eighteen, he recited the Lotus Sutra and understood its profound meaning. At the age of thirty, he vowed to build a Many Treasures Pagoda (Prabhutaratna stupa). During the construction, Emperor Xuanzong dreamed of the name Chujin in the void. The next morning, he sent an envoy to summon and inquire, and thus facilitated the completion of the pagoda and increased its levels. He also built a pagoda each at Cuiwei Temple and Wuzhen Temple, saying, 'I will definitely retreat here in the future.' On the seventh day of the seventh month of the second year of Qianyuan (759 AD), he passed away lying on his right side at the age of sixty-two, with thirty-seven years of monastic life. On the thirteenth day of the fourth month of the thirteenth year of Zhenyuan (797 AD), Dou Wenchang, the Duke of Bin of the Left Street Merit Office, reported that Chujin of Qianfu Temple was the preceptor who gave him precepts. In the early years of Tianbao (742-756 AD), he built the Many Treasures Pagoda for the country and established the Lotus Sutra Dharma assembly. For more than sixty years, the monks have been reciting and chanting six times a day, and the sound of chanting has never ceased. He has served through four dynasties, but has not been commended for his merits. He was posthumously named Dhyana Master Dayuan by imperial decree. Tang Huaiyu His surname was Xu, and he was from Taiyuan. He left home to live in Chongfu Temple in the prefecture. He was intelligent and quick-witted in his youth, reciting a thousand words a day. His studies were excellent, and his conduct was upright, beyond the reach of his peers. Moreover, he was diligent in cultivation. In the areas of Youzhou and Bingzhou, houses, Buddha statues, furnishings, scriptures, etc., everything related to Buddhism was done with utmost dedication. He served as the disciplinarian of the temple three times, collating and proofreading more than twenty copies of the Great Treasury Sutra. He expanded and decorated the Pure Land Courtyard. During the Daizong era (762-779 AD), he was ordered to be the master of the Abhisheka (灌頂) Dharma assembly. The esoteric methods of mantra were all dependent on him. Later, he passed away in the temple at the age of sixty-three. Tang Mingzhun He was from Tiantai. He left home at the Lingxu Dojo in his youth, traveled to the capital area, and then resided at Chan Ding Temple.
寺。每念古者諸德之。維持佛法也。其心之至焉。可量哉。如神僧智苑于范陽北山。寫經刊石。灌以鐵汁。以祈不壞。為利益。至今。準乃發心。于貞元戊寅。正月命工郎山鏨石刊法華經。以垂將來。然石皆頑惡。不足用。準乃禱之山靈。使裨助善事。定中見紙若干幅。列粘石上。已而連率博陵崔公。與僚佐二十八人。各愿手寫一品。勒碑環立廡下。元和元年八月落其成。
唐幽玄
劉姓幽州人。弱冠禮并州賢禪師落䰂。久之遂得心法。元和二年。振錫江左。見會稽大云寺鼓寂鐘喑。食輪不轉。嘆曰。此獨不可以行化耶。乃持一缽走阛阓。而施者響應。因使寺主開堂接眾。如諸方法。未幾。徙居湖心龜山之妙喜廢寺。九年平昌孟簡來鎮斯郡。為大其寺之規模。而一新之。十二年。去游南嶽結庵絕頂以居。豫章太守商祐尤加敬慕。十九年迎住東明寺。寺建於晉安帝時。玄侶之集。至今猶盛寶曆中奏。易額世福。且置戒壇其內。復詔度僧。凡寺之像設。皆玄所致云。大和元年。沈中丞傅伽信向。又造佛閣五層于寺之南。既而逝。第二漆布其全身。奉之閣下。
唐寂然
姓白氏。太和二年。游天臺。至剡之沃洲山。愛其幽勝。而卜築焉。道化既行。玄侶盛集。浙東廉使元相國稹。嘗有所施。陸中丞
【現代漢語翻譯】 現代漢語譯本：寺廟。每當想到古代那些德行高尚的人，他們爲了維護佛法，用心之深，是無法估量的。例如神僧智苑在范陽北山，抄寫佛經並刻在石頭上，用鐵汁灌注，以祈求不被損壞，爲了利益眾生直到今天。準法師於是發心，在貞元戊寅年正月，命令工匠在郎山鑿石刻《法華經》，以流傳後世。然而石頭都很頑劣粗糙，不能使用。準法師就向山神祈禱，希望山神幫助完成這件善事。在禪定中，他看到若干紙張，排列貼上在石頭上。不久，連率博陵崔公，與僚佐二十八人，各自願意手寫一品經文，刻碑環繞在廊下。元和元年八月完成。
唐代幽玄禪師
劉姓，幽州人。年輕時在并州拜賢禪師為師剃度出家。很久之後，終於領悟了心法。元和二年，他拄著錫杖來到江左。看到會稽大云寺的鼓聲沉寂，鐘聲瘖啞，齋飯也停止供應，嘆息道：『難道這裡不可以弘揚佛法嗎？』於是他拿著一個缽走街串巷乞討，施捨的人紛紛響應。因此他讓寺廟住持開堂接納僧眾，像其他寺廟一樣。不久，他搬到湖心龜山的妙喜廢寺居住。九年，平昌孟簡來鎮守這個郡，擴大了寺廟的規模，並全部翻新。十二年，他前往南嶽，在山頂結廬居住。豫章太守商祐對他格外敬慕。十九年，迎接他到東明寺居住。這座寺廟建於晉安帝時期，僧侶的聚集，至今仍然興盛。寶曆年間上奏朝廷，將寺名改為世福寺，並且在寺內設定戒壇，又奉旨度僧。寺廟裡所有的佛像陳設，都是幽玄禪師所置辦的。大和元年，沈中丞傅伽信仰佛，又在寺廟南面建造了五層佛閣。不久之後，幽玄禪師圓寂。人們用漆布包裹他的全身，供奉在佛閣之下。
唐代寂然禪師
姓白氏。太和二年，遊歷天臺山，到達剡縣的沃洲山。喜愛這裡的幽靜秀美，於是選擇此地建造住所。他的道行教化廣為傳播，僧侶聚集眾多。浙東廉使元相國稹，曾經有所施捨。陸中丞
【English Translation】 English version: Temples. Whenever I think of the virtuous figures of the past, their dedication to upholding the Buddha-dharma is immeasurable. For example, the divine monk Zhiyuan, at the northern mountain of Fanyang, transcribed scriptures and engraved them on stone, pouring iron liquid to prevent damage, for the benefit of all beings until today. Thereupon, Dharma Master Zhun made a vow to commission artisans in the first month of the Wuyin year of the Zhenyuan era to carve the Lotus Sutra on stone at Langshan, to pass it down to future generations. However, the stones were stubborn and unsuitable. Zhun then prayed to the mountain spirit, hoping for assistance in this virtuous deed. In meditation, he saw several sheets of paper, arranged and pasted on the stones. Soon after, Cui, the Lianlv of Boling, along with twenty-eight of his subordinates, each volunteered to hand-copy one chapter of the scripture, erecting steles around the veranda. It was completed in the eighth month of the first year of the Yuanhe era.
Tang Dynasty: Youxuan
Surname Liu, a person from Youzhou. In his youth, he was tonsured by the virtuous Chan master of Bingzhou. After a long time, he finally attained the mind-dharma. In the second year of the Yuanhe era, he traveled to Jiangzuo with his tin staff. Seeing the drums silent and the bells muted at Dayun Temple in Kuaiji, and the communal meals ceased, he sighed, 'Can this place not be used for propagating the Dharma?' Thereupon, he walked the streets with a begging bowl, and donors responded enthusiastically. He then instructed the abbot to open the hall to receive monks, like other monasteries. Soon after, he moved to the abandoned Miaoxi Temple on Turtle Mountain in the heart of the lake. In the ninth year, Meng Jian of Pingchang came to govern this region, expanding the temple's scale and completely renovating it. In the twelfth year, he traveled to Mount Nan, building a hermitage on the summit to reside in. Shang You, the prefect of Yuzhang, held him in great esteem. In the nineteenth year, he was invited to reside at Dongming Temple. This temple was built during the reign of Emperor An of the Jin Dynasty, and the gathering of monks remains prosperous to this day. During the Baoli era, a memorial was submitted to the court, renaming the temple Shifu Temple, and a precepts platform was established within it, and monks were ordained by imperial decree. All the Buddha statues and furnishings in the temple were provided by Chan Master Youxuan. In the first year of the Dahe era, Shen Zhongcheng Fu Jia believed in Buddhism and built a five-story Buddha pavilion south of the temple. Soon after, Chan Master Youxuan passed away. People wrapped his entire body in lacquered cloth and enshrined it beneath the pavilion.
Tang Dynasty: Jiran
Surname Bai. In the second year of the Dahe era, he traveled to Mount Tiantai and arrived at Wozhou Mountain in Shan County. He loved its tranquility and beauty, and chose this place to build a residence. His teachings spread widely, and many monks gathered. Yuan Zhen, the Zhe Dong Lian Shi, once made donations. Lu Zhongcheng
助其完葺。三年而院成。五年而佛事作。然每升座舉揚法要。尤為四海所厭服。后終於其寺。侍郎樂天白居易記。太子賓客劉禹錫書。
唐法興
洛京人。七歲出家。落髮具戒。后習誦法花凈名二經。尤于戒律有持無犯。遍尋聖蹟。戾止林泉。乃復𨽻名佛光寺。撙節施利。建彌勒大閣。七間三重。高九十五尺。其內尊像七十二位。皆極巧妙。於是臺山海眾。共請為山門都綱維。蓋以其模範和暢。學識該贍也。大和二年春正月。聞空中聲云。兜率天眾。特此奉迎。乃澡浴焚香端坐而滅。
唐僧竭
不知何許人。素居京師之光宅寺。建中時。擬摸五臺勝境。造文殊像以致睹人士女之敬。然以墾斸之際。必傷舍識。乃于舉事之先。設道場三日。禱祈祝願。使蠢動類。皆知所避。及乎畚鍤載施。而堁堀間。無復有蠢動物。則其誠心所格如此。先是竭每以復帛。為漉水囊。日漉水。投蟲井中。井恒盈未嘗涸。世因以護生井目之。
竭尤巧思。又鑄銅蟾為息煙。以免飛蛾蠛蠓之。喪身命于燈燭者。其制度頗行於當時云。后因徙居所成之臺寺。歲賜香轉經。異他剎。
唐曇休
字德敷。姓李氏。素依越之開元寺。出家具戒。精采四分律。訓飭學者。殊有繩檢。然寺創南梁時。年涉四百。
【現代漢語翻譯】 現代漢語譯本 幫助他完成修繕。三年後寺院建成，五年後佛事開始運作。然而每次升座宣講佛法要義，尤其被四海僧眾所敬佩信服。後來圓寂於該寺。侍郎樂天（白居易的字）撰文，太子賓客劉禹錫書寫。
唐代法興（僧人名）
是洛陽人。七歲出家，剃度受戒。後來學習背誦《法華經》、《維摩詰經》這兩部經典，尤其在戒律方面持守嚴謹，沒有違犯。他遍尋佛教聖蹟，隱居於山林泉水之間。後來隸屬於佛光寺，節儉節省信徒的佈施，建造彌勒大閣，七間三層，高九十五尺，其中供奉的佛像有七十二尊，都極其精妙。於是五臺山的海眾僧人，共同推舉他為山門都綱維（寺院的管理者），大概是因為他行爲模範，性格溫和，學識淵博的緣故。大和二年春正月，聽到空中有聲音說：『兜率天（彌勒菩薩的凈土）的天眾，特地前來迎接您。』於是他沐浴焚香，端坐而圓寂。
唐代僧竭（僧人名）
不知道是哪裡人。一直住在京城的光宅寺。建中（唐德宗年號）年間，打算模仿五臺山的殊勝景象，建造文殊菩薩像，以引起信徒的尊敬。然而考慮到開挖土地的時候，一定會傷害到生物，於是在動工之前，設立道場三天，祈禱祝願，使所有蠢動的生物，都知道躲避。等到開始動工挖掘時，在土堆和坑穴之間，沒有再發現任何蠢動的生物，可見他的誠心所感動的力量如此之大。在此之前，僧竭經常用縠帛，做成濾水囊，每天過濾水，然後把水投到蟲井中，井水總是滿的，從來沒有乾涸過，世人因此把這口井叫做護生井。
僧竭尤其擅長巧思。又鑄造銅蟾蜍作為息煙器，以免飛蛾蠛蠓等小蟲，因為趨光而喪失生命于燈燭之下。這種制度頗為流行於當時。後來因為搬遷到他所建成的臺寺，每年朝廷都會賜予香火和轉經輪，不同於其他的寺廟。
唐代曇休（僧人名）
字德敷，姓李。一直住在越州的開元寺。出家受戒，精通《四分律》，訓導學者，特別有規矩法度。然而這座寺廟建立于南梁時期，至今已經有四百年的歷史。
【English Translation】 English version He helped to complete the repairs. The monastery was completed in three years, and the Buddhist affairs began to operate in five years. However, every time he ascended the seat to expound the Dharma, he was especially admired and convinced by monks from all over the world. Later, he passed away in the temple. The vice minister Le Tian (Zi of Bai Juyi) wrote the record, and the guest of the crown prince Liu Yuxi wrote the calligraphy.
Tang Dynasty Faxing (monk's name)
He was a native of Luoyang. He became a monk at the age of seven, was tonsured and received the precepts. Later, he studied and recited the two scriptures, the 'Lotus Sutra' and the 'Vimalakirti Sutra', and especially in terms of precepts, he maintained strict observance without violation. He searched for Buddhist sacred sites everywhere and lived in seclusion among the mountains and springs. Later, he was affiliated with Foguang Temple, frugally saving the alms of believers, and built the Maitreya Pavilion, with seven rooms and three stories, ninety-five feet high, in which seventy-two Buddha statues were enshrined, all of which were extremely exquisite. Therefore, the monks of Mount Wutai jointly elected him as the chief administrator of the mountain gate, probably because of his exemplary behavior, gentle character, and erudite knowledge. In the first month of the spring of the second year of the Dahe era, he heard a voice in the air saying: 'The heavenly beings of Tushita Heaven (Maitreya Bodhisattva's Pure Land) have come to welcome you.' So he bathed, burned incense, sat upright, and passed away.
Tang Dynasty Sengjie (monk's name)
It is not known where he was from. He lived in Guangzhai Temple in the capital. During the Jianzhong period (reign of Emperor Dezong of Tang), he planned to imitate the magnificent scenery of Mount Wutai and build a statue of Manjushri Bodhisattva to arouse the respect of believers. However, considering that digging the earth would inevitably harm living beings, he set up a Dharma assembly for three days before starting construction, praying and wishing that all moving creatures would know to avoid it. When the digging began, no moving creatures were found in the mounds and pits, which shows how powerful his sincerity was. Before this, Sengjie often used silk to make a water filter bag, filtering water every day and pouring it into the insect well, which was always full and never dried up. People therefore called this well the 'Life-Protecting Well'.
Sengjie was especially skilled in ingenuity. He also cast bronze toads as smoke extinguishers to prevent moths and midges from losing their lives under the lamps. This system was quite popular at the time. Later, because he moved to the Taitemple he built, the imperial court would grant incense and prayer wheels every year, unlike other temples.
Tang Dynasty Tanxiu (monk's name)
His courtesy name was Defu, and his surname was Li. He lived in Kaiyuan Temple in Yuezhou. He became a monk and received the precepts, and was proficient in the 'Four-Part Vinaya', instructing scholars with strict rules and regulations. However, this temple was founded in the Southern Liang Dynasty and is now four hundred years old.
而棟宇之偉壯者。頹仆矣。頃之輪焉。奐焉。加美於舊。皆休之力也。又若護國經樓寺之外門樓。皆昔曇一律師所經始。永徽中。康僧會法師。化身所𨤲革。今皆重整。事同創始。可謂勤矣。咸通中也。后終於其寺。則今所謂大善者。
唐智廣
姓崔氏。始見之雅州開元寺。羯帝神堂內。然異術奇行。不可測。遇疾者。輒以竹杖撲之一摑。一叱。燒紙緡。散飲食。甚者捩紙蘸水貼之。𤼣者起。跛者奔。病立愈。其律己尤嚴。女人至門。輒斥去。每齋凈飯菜豉汁外。不容他物。食畢即去。無所辭謝。人有以錢䞋者。不過二十文。過則不取。且使投之一箜中。滿則于佛殿聲鐘集。眾平等分之。雖齊士夫家亦然。乾寧中。王氏始定蜀。雅守羅公攜廣上謁。王氏。以聖師呼之。先是咸通中。南詔蠻王及坥綽。引兵圍成都。危甚而毗沙門天王。忽現沙門形。長五丈許。立城上。怒視之日光迸射。坥綽懼即遁去。蜀人尋于寶曆寺建閣。立天王沙門像奉之。后為牛尚書所毀。而蜀兵大連綿不絕。及是王氏請廣修治。廣許諾施者填噎。收幣至二十萬。又勸使輸材。皆水杭陸挽。坌至。工傭效力斧斤。畚鍤交作。光化元年。閣成。因循江瀆池。祝食擲水中。明日魚之二尺許者。萬億計。死浮水上。豈其所謂乘功德力。而超生
【現代漢語翻譯】 現代漢語譯本
宏偉壯麗的殿宇，也會有倒塌破敗的時候。經過一段時間，又會重新修繕，比原來更加美好，這都是修繕的功勞。又比如護國經樓寺的外門樓，都是以前曇一律師開始建造的。永徽年間，康僧會法師用化身來革新修繕。現在都重新整修，如同重新開始建造一樣，可以說是非常勤奮了。這是在咸通年間的事情。後來（曇一律師）最終在該寺圓寂，就是現在所說的大善之人。
唐朝的智廣禪師
姓崔，最初在雅州開元寺的羯帝神堂內見到他。他的奇異法術和行為，令人難以捉摸。遇到生病的人，就用竹杖拍打一下，呵斥一聲，燒掉紙錢，散發食物。嚴重的時候，就把紙捻浸水貼在病人身上，瘸腿的人能站起來，跛腳的人能奔跑，疾病立刻痊癒。他約束自己尤其嚴格，女人來到門前，就斥責趕走。每天只吃齋飯、蔬菜和豆汁，不接受其他東西。吃完就走，不接受任何感謝。有人用錢財贈送他，他最多隻收二十文錢，超過就不接受，並且讓人把錢投入一個竹筐中，裝滿了就在佛殿敲鐘召集大家，平等地分給眾人，即使是士大夫家也一樣。乾寧年間，王氏剛平定蜀地，雅州守將羅公帶著智廣禪師去拜見王氏。王氏稱他為『聖師』。在此之前，咸通年間，南詔蠻王和坥綽率兵包圍成都，情況非常危急，這時毗沙門天王（佛教護法神，象徵財富和權力）忽然顯現沙門（出家修行的佛教徒）的形象，身高五丈左右，站在城墻上，憤怒地看著敵人，目光迸射出光芒。坥綽害怕，立刻逃走了。蜀地的人們後來在寶曆寺建造樓閣，立了天王沙門的雕像來供奉他。後來被牛尚書毀壞了，蜀地的戰亂就接連不斷。到這時，王氏請智廣禪師來修復樓閣，智廣禪師答應了，捐獻的人非常多。收到的錢幣達到二十萬。智廣禪師又勸說大家捐獻木材，大家用水運、陸運，紛紛運來。工匠們努力工作，斧頭、鏟子一起使用。光化元年，樓閣建成。智廣禪師沿著江邊的水池，祝禱后把食物扔進水中。第二天，大約二尺長的魚，數以萬億計，死了浮在水面上。這難道就是他所說的憑藉功德的力量，而超度眾生嗎？
【English Translation】 English version
Even the grandest and most magnificent buildings will eventually collapse and decay. After a period of time, they are renovated and become even more beautiful than before, all thanks to the effort of restoration. For example, the outer gate of the Huguo Jinglou Temple was initially built by Lawyer Tanyi. During the Yonghui period, Dharma Master Kang Senghui used his transformed body to renovate it. Now, it has been completely rebuilt, as if starting from scratch, which can be said to be very diligent. This happened during the Xiantong period. Later, (Lawyer Tanyi) eventually passed away at the temple, becoming what is now known as a great virtuous person.
Zhi Guang of the Tang Dynasty
His surname was Cui, and he was first seen at the Kaiyuan Temple in Yazhou, inside the Jiedi Shrine. His strange magic and actions were unfathomable. When he encountered a sick person, he would strike them once with a bamboo staff, scold them once, burn paper money, and distribute food. In severe cases, he would twist paper, dip it in water, and stick it on the patient. The lame could stand up, and the crippled could run, and the illness would be cured immediately. He was particularly strict in disciplining himself, and he would scold and drive away women who came to the door. Every day, he only ate vegetarian meals, vegetables, and bean juice, and would not accept anything else. After eating, he would leave without accepting any thanks. If someone offered him money, he would only accept up to twenty coins, and if it was more, he would not accept it. He would also have people throw the money into a bamboo basket, and when it was full, he would ring the bell in the Buddha hall to gather everyone and distribute it equally to everyone, even the families of scholar-officials. During the Qianning period, when the Wang family had just pacified the Shu region, Luo Gong, the governor of Yazhou, took Zen Master Zhi Guang to meet the Wang family. The Wang family called him 'Holy Teacher'. Before this, during the Xiantong period, the Nanzhao barbarian king and Tuo led troops to besiege Chengdu, and the situation was very critical. At this time, Vaishravana (a Buddhist guardian deity, symbolizing wealth and power) suddenly appeared in the form of a Shramana (a Buddhist practitioner who has left home), about five zhang (丈, a unit of length) tall, standing on the city wall, looking angrily at the enemy, with light bursting from his eyes. Tuo was afraid and immediately fled. The people of Shu later built a pavilion at Baoli Temple and erected a statue of the Heavenly King Shramana to worship him. Later, it was destroyed by Minister Niu, and the wars in Shu continued incessantly. At this time, the Wang family invited Zen Master Zhi Guang to repair the pavilion, and Zen Master Zhi Guang agreed, and many people donated. The money received reached two hundred thousand. Zen Master Zhi Guang also persuaded everyone to donate wood, and everyone transported it by water and land. The craftsmen worked hard, using axes and shovels together. In the first year of Guanghua, the pavilion was completed. Zen Master Zhi Guang walked along the pond by the river, prayed, and threw food into the water. The next day, fish about two chi (尺, a unit of length) long, numbering in the trillions, died and floated on the water. Could this be what he called using the power of merit to transcend sentient beings?
善道歟。
唐慧聞
信安人。登戒[棣-木+(上/矢)]居靈石寺。其平生常以檀施之業。勉世俗曰。五道流轉。欲進修以求解脫。舍福力。其安資哉。每有營治。雖猥賤瑣屑事。猶躬親之。得魚肉。必手自持歸。以餉工匠。一日山行遇虎。輒杖叩其首曰。汝毋噬人。我茲為汝等造功德。汝宜有所助。明日衘一野彘至。則其誠之所感如此。先嚐于瀔水鑄丈六像。度其金。既足用。而猶未模冶。曰將以待大檀越也。無何而清溪縣女子。以其所蓄寶鑑來施聞。為祝之曰。茍發心至誠。則此鑒當於鑄日。正著像匈。已而果然。又謁豫章。致黃金數鎰。道直𡨥。棄水中曰。使澇漉之。而後得。則諸君福田。庶幾其無損。逮歸視篋中。則金具在。豈非其慈忍之念發。而鬼物隨以加訶護歟。宜世之尊其德也。
後唐貞峻
鄭州新鄭張氏子。年十四。依相國寺歸正律師出家。誦習凈名仁王等經。不久即能暗憶不忘。后既緇剃。聽俱舍論。年十八。升座弘演。冠歲納戒于。嵩山會善寺。因掛錫封禪寺。蓋今之開寶院也。新章律疏。探索玄微。而講授之。勤未嘗小怠。時年甫二十三爾。大順二年。相國寺災。滌地皆盡。耆宿以為非大福德力。莫可以再成就。或曰峻其庶幾。於是相率以請峻。則無所辭讓。歸以
上座職自任。未一紀而檀越旁午。寺之堂氣廊廡一新。眾推為新章宗王。僧尼弟子。百五十餘人。操行高潔。誠有足以動物者。故能坐致功業如此。同光二年。夏四月十二日。微疾而終。春秋七十八。法臘五十八。葬祔慧云禪師之塔。
後唐智暉
姓高氏。咸陽人。少從圭峰溫禪師剃䰂。年二十。乃受具。學律習禪。博攬藏教。然尤工於翰墨吟詠。且效僧珍道芬。六法作畫。物像生動。若其濟眾之心。蓋出天稟。固非勉強而行者。梁乾化四年。自江表來京邑。歷觀諸剎。以為所須皆備。而獨于浴室。似有缺典。於是相攸洛汭。治屋若干楹。購山給薪。鑿沼儲水。輪汲而槽受。其湯之富未易。言則瓶錫之侶。冠簪之倫。搢紳先生之流。其至者。日不暇給。而脫履則木寫承足。卸衣則枲裙障身。五日一開。開凡七十有二而歲周矣。其所浴。殆數萬人不啻。又辟浴聖室于西廡。以象十六應真。其內中則觀自在堂也。侍即揚凝式篤重暉為作碑頌德。
周智江
幽州三河南管。單氏子也。家贍足伯仲皆遊俠。無所成就。而江獨服善好義。深慕空學。唐乾寧四年。江甫十五歲。即往盤山感化寺。求剃落為沙彌。天覆三年。受具於五臺之梨園寺。學通凈名上生等經。樑龍德初。講名數于商丘之開元寺。著瑞
【現代漢語翻譯】 現代漢語譯本： 上座（寺院中地位較高的僧人）自己承擔寺院的事務。不到一紀（十二年），寺院的施主就絡繹不絕。寺院的殿堂、廂房、走廊煥然一新。大眾推舉他為新的章宗王（對有功德的僧人的尊稱）。僧尼弟子一百五十餘人。操守品行高尚純潔，確實有足以感動人的地方。所以能夠自然而然地成就這樣的功業。同光二年（924年），夏四月十二日，因小病而去世，享年七十八歲，僧臘五十八年。安葬在慧云禪師的塔旁。 後唐智暉（僧人法號） 姓高，是咸陽人。年少時跟隨圭峰溫禪師剃度出家。二十歲時，正式受具足戒。學習戒律，修習禪定，廣泛閱讀佛教經典。尤其擅長書法和吟詩作賦，並且效仿僧珍、道芬，運用『六法』作畫，所畫的物像生動逼真。他救濟眾生的心，大概是天生的，確實不是勉強做出來的。梁乾化四年（914年），從江表來到京城。遍觀各處寺廟，認為所需的都已具備，唯獨浴室，似乎有所欠缺。於是選擇在洛水、汭水一帶，建造房屋若干間，購買山林供給柴火，開鑿水池儲存水，用水車汲水到水槽中。洗浴用水的充足難以言說，以至於拿著缽和錫杖的僧侶，戴著髮簪的俗人，以及達官貴人，來洗浴的人，每天都應接不暇。脫下的鞋子用木製的鞋架承放，脫下的衣服用麻布裙子遮擋身體。每五天開放一次，總共開放了七十二次，一年就過去了。洗浴的人，大概有數萬人之多。又在西廂房開闢了浴聖室，用來象徵十六應真（十六羅漢）。浴聖室的內中則是觀自在堂（觀音菩薩的殿堂）。揚凝式、篤重暉為他撰寫碑文頌揚其功德。 周智江（僧人法號） 是幽州三河南管單氏的兒子。家境富足，幾個兄弟都遊手好閒，沒有成就。只有智江崇尚善良，喜好義舉，深深地仰慕佛學。唐乾寧四年（897年），智江剛滿十五歲，就前往盤山感化寺，請求剃度為沙彌。天覆三年（903年），在五臺山的梨園寺受具足戒。學習通曉《凈名經》、《上生經》等經典。樑龍德初年（921年），在商丘的開元寺講解佛教名相，著述瑞
【English Translation】 English version: The Upadhyaya (a senior monk in the monastery) took charge of the monastery's affairs himself. In less than a cycle (twelve years), the monastery's patrons were constantly coming and going. The monastery's halls, side rooms, and corridors were completely renewed. The masses recommended him as the new Zhangzong Wang (a respectful title for monks with meritorious deeds). There were more than one hundred and fifty monks and nuns. Their conduct was noble and pure, and they were indeed capable of moving people. Therefore, they were able to naturally achieve such accomplishments. In the second year of Tongguang (924), on the twelfth day of the fourth month of summer, he passed away due to a minor illness, at the age of seventy-eight, with fifty-eight years of monastic life. He was buried next to the pagoda of Chan Master Huiyun. Later Tang Dynasty, Zhihui (monk's Dharma name) His surname was Gao, and he was from Xianyang. In his youth, he followed Chan Master Guifeng Wen to be tonsured and become a monk. At the age of twenty, he formally received the full precepts. He studied the precepts, practiced meditation, and extensively read Buddhist scriptures. He was especially skilled in calligraphy and composing poetry, and he imitated Sengzhen and Daofen, using the 'Six Principles' to paint, and the images he painted were vivid and lifelike. His heart for helping sentient beings was probably innate, and it was certainly not something he did reluctantly. In the fourth year of Qianhua of the Liang Dynasty (914), he came to the capital from Jiangbiao. He visited various temples and thought that everything needed was available, except for the bathhouse, which seemed to be lacking. So he chose the area around the Luo and Rui rivers, built several houses, bought mountains to supply firewood, and dug ponds to store water, using waterwheels to draw water into the troughs. The abundance of bathing water was difficult to describe, so that monks with alms bowls and staffs, laypeople with hairpins, and officials and gentlemen, came to bathe, and there was not enough time in the day to accommodate them all. The shoes that were taken off were placed on wooden shoe racks, and the clothes that were taken off were covered with hemp skirts. It was opened once every five days, and it was opened seventy-two times, and a year passed. The number of people who bathed was probably tens of thousands. He also opened a Bathing Saint Room in the west wing, to symbolize the Sixteen Arhats. Inside the Bathing Saint Room was the Guanzizai Hall (Hall of Avalokitesvara Bodhisattva). Yang Ningshi and Du Chonghui wrote inscriptions for him to praise his merits. Zhou Zhijiang (monk's Dharma name) Was the son of the Shan family of Sannan Guan, Youzhou. His family was wealthy, and his brothers were all wandering knights, without any accomplishments. Only Zhijiang admired goodness and loved righteousness, and deeply admired Buddhism. In the fourth year of Qianning of the Tang Dynasty (897), Zhijiang was just fifteen years old, and he went to Ganhua Temple on Panshan Mountain to request to be tonsured as a Shramanera. In the third year of Tianfu (903), he received the full precepts at Liyuan Temple on Mount Wutai. He studied and understood scriptures such as the 'Vimalakirti Sutra' and the 'Sutra of the Upper Birth'. In the early years of Longde of the Liang Dynasty (921), he lectured on Buddhist terms at Kaiyuan Temple in Shangqiu, and wrote Rui
應鈔。門人共傳習之。唐同光初。乃居宋州之廣壽院。締構堂宇。輪奐可觀。復塑彌勒釋迦二尊像。十六羅漢像。繢飭殊勝。顯德五年。孟秋。俄遘疾以卒。享壽七十四。方屬纊時。或睹天人填擁。若迎導狀。議者以為江疇昔誓生兜率之驗也。吏部員外郎李鉉著塔銘。
宋常覺
姓李氏。陳留人。家素儒者。而貧苦不自振。丱角讀書鄉校。俊穎出儕類。偕耆文游廬山。樂其間靜。遂投歸宗寺出家。為凈人梁乾化二年。始易形服。從剃染。即依東林甘露壇納戒。其于學。雖具究三藏。然終專志禪指。既禮文殊聖蹟於五臺。唸曰倦矣。其復可以事奔走乎。後唐天成三年。始得地于汴京麗景門右。治屋數間。以營浴事。每月以三八日。一設。僧無遠近皆就浴。歲約費千萬緡。雖一出檀施。自非覺維持之力。疇克爾。尤與北海陶谷。湘東張仲荀厚善。皆有遺寄之文可考。陶序以為覺麻麥一齋。炎涼一納。前後王臣。上章乞師號紫袍。而覺確拒之。操眾愈益可敬慕。
贊曰。
哀哉世間 貪吝乾沒 菩薩發心 普濟生物 親近乞者 言溫貌柔 汝窮汝乏 予取予求 飲食裳衣 玩具珍寶 國城妻子 頭目髓腦 內施外施 無物無身 施者受者 亦復無人 如此乃能
【現代漢語翻譯】 現代漢語譯本 應鈔（人名，具體含義不詳）。門人共同傳習他的教義。唐同光初年，他居住在宋州的廣壽院，建造殿堂房屋，非常壯麗。又塑造了彌勒佛（Maitreya）和釋迦牟尼佛（Sakyamuni）兩尊佛像，以及十六羅漢像（Sixteen Arhats），裝飾得非常精美。顯德五年孟秋，忽然生病去世，享年七十四歲。臨終時，有人看到天人擁擠，好像迎接引導的樣子。人們議論說這是江應鈔昔日發誓往生兜率天（Tushita Heaven）的驗證。吏部員外郎李鉉為他撰寫了塔銘。
宋常覺（人名，具體含義不詳）
姓李，是陳留人。家中世代是讀書人，但貧困無法擺脫。年少時在鄉里的學校讀書，聰明出衆。他與年長的文人一起遊覽廬山，喜愛那裡的清靜，於是到歸宗寺出家。在梁乾化二年，開始改變服飾，跟隨剃度。隨即在東林甘露壇接受戒律。在學問上，雖然全面研究三藏（Tripitaka），但最終專注于禪宗的修行。他曾在五臺山禮拜文殊菩薩（Manjusri）的聖蹟，心想：『我已經厭倦了，難道還可以繼續奔波嗎？』後唐天成三年，才在汴京麗景門右邊得到一塊地方，建造幾間房屋，用來經營沐浴的事情。每月在初三和初八這兩天，提供沐浴，僧人無論遠近都來沐浴。每年大約花費一千萬緡。即使全部來自施捨，如果沒有常覺的維持，誰能做到呢？他尤其與北海的陶谷（人名），湘東的張仲荀（人名）關係深厚，都有遺留的文字可以考證。陶谷在序文中說常覺麻麥一餐，冬夏一件衣服。前後的王臣，上書請求賜予他師號和紫袍，但常覺堅決拒絕。他的操守更加令人敬佩。
贊曰：
可悲啊世間之人，貪婪吝嗇，侵吞財物。菩薩發菩提心，普遍救濟眾生。 親近乞討之人，言語溫和，容貌柔順。『你貧窮，你缺乏，我給予，我幫助。』 飲食衣服，玩具珍寶，國家城池，妻子兒女，頭目腦髓。 內施外施，沒有東西，沒有自身。施捨的人，接受施捨的人，也沒有人。 如此才能……
【English Translation】 English version Ying Chao (name, specific meaning unknown). His teachings were passed down and studied by his disciples. In the early years of the Tongguang era of the Tang Dynasty, he resided in Guangshou Monastery in Songzhou, constructing magnificent halls and buildings. He also sculpted statues of Maitreya (Maitreya) and Sakyamuni (Sakyamuni), as well as the Sixteen Arhats (Sixteen Arhats), adorning them with exquisite decorations. In the autumn of the fifth year of Xiande, he suddenly fell ill and passed away at the age of seventy-four. As he was dying, some witnessed celestial beings crowding around, as if welcoming and guiding him. It was said that this was a verification of Jiang Yingchao's past vow to be reborn in Tushita Heaven (Tushita Heaven). Li Xuan, an official of the Ministry of Personnel, wrote his pagoda inscription.
Song Changjue (name, specific meaning unknown)
His surname was Li, and he was from Chenliu. His family had been scholars for generations, but they were poor and unable to improve their situation. As a young boy, he studied in the village school and was exceptionally intelligent. He traveled to Mount Lu with elderly scholars, enjoying its tranquility, and then entered Guizong Monastery to become a monk. In the second year of Liang Qianhua, he began to change his attire and followed the tonsure ceremony. He then received the precepts at the Ganlu Altar in Donglin Monastery. In terms of learning, although he thoroughly studied the Tripitaka (Tripitaka), he ultimately focused on the practice of Chan (Zen). He once paid homage to the sacred sites of Manjusri (Manjusri) on Mount Wutai, thinking, 'I am already weary, can I continue to run around?' In the third year of Later Tang Tiancheng, he finally obtained a piece of land to the right of Lijin Gate in Bianjing, building several houses to run a bathing service. He provided bathing services on the third and eighth days of each month, and monks from near and far came to bathe. It cost about ten million strings of cash each year. Even if it all came from donations, who could have done it without Changjue's support? He was especially close to Tao Gu (name) of Beihai and Zhang Zhongxun (name) of Xiangdong, and there are surviving writings that can be verified. Tao Gu said in his preface that Changjue had only one meal of hemp and wheat, and one set of clothes for winter and summer. Previous kings and ministers petitioned to grant him the title of teacher and a purple robe, but Changjue firmly refused. His integrity was even more admirable.
Eulogy:
Alas, the people of the world are greedy and stingy, seizing wealth. Bodhisattvas generate Bodhicitta, universally saving all beings. Approaching beggars with gentle words and a kind face. 'You are poor, you are lacking, I give, I help.' Food and clothing, toys and treasures, countries and cities, wives and children, heads and brains. Inner giving and outer giving, without possessions, without self. The giver, the receiver, there is no one. Only in this way can one...
離諸住相 並空如來 大功德藏
新修科分六學僧傳卷第十(四明胡泰之刊) 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十一
浙東沙門 曇噩 述
戒學
經曰。波羅提木叉。是汝等大師。知此則知所以弘法矣。又曰。毗尼壞則佛法壞。知此則知所以護教矣。嗚呼法有污隆。教有通塞。然誠能以神通願力。攝待魔外。模範人天。則污者以隆。塞者以通。被之三界而無際。垂之億劫而無窮。夫如是而稱佛弟子。續佛慧命。豈獨波羅提木叉之足師。毗尼之不壞哉。弘法護教二科。繫於戒學之下。其奚歉。
弘法科
晉支遁
字道林。出關氏。陳留人。或曰林慮人。少有爽氣。神悟天縱。初至京師。太原王蒙見之曰。造微之功。當不減輔嗣耳。陳群殷融嘗念衛玠神情。後進無能繼者。及見遁。嘆息以為重見若人。家世事佛。隱居餘杭。年二十五為沙門。講說句讀脫略。為守文者所陋。謝安聞之曰。如九方歅相馬。略其玄黃。取俊逸耳。王洽劉惔毀浩許詢郄超孫綽桓彥錶王敬仁何次道王文度謝長遐袁彥伯。皆一時名士。與遁為方外交。嘗在白馬寺。與劉系之等談莊周曰。夫以適性為逍遙。是不然。且桀跖以殘害為性。
【現代漢語翻譯】 現代漢語譯本： 遠離一切住相，證悟空性的如來，是無量功德的寶藏。
《新修科分六學僧傳》第十卷（四明胡泰之刊印） 卍新續藏第77冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》第十一卷
浙東沙門 曇噩 述
戒學
經中說：『波羅提木叉（Pratimoksha，戒經）是你們的老師。』明白了這個道理，就知道如何弘揚佛法了。又說：『毗尼（Vinaya，戒律）如果毀壞，佛法也就毀壞了。』明白了這個道理，就知道如何護持佛教了。唉！佛法有興盛和衰微，教義有通達和閉塞。然而，如果真能以神通和願力，攝伏和對待邪魔外道，為人和天人樹立榜樣，那麼衰微的就能興盛，閉塞的就能通達，佛法就能覆蓋三界而無邊際，流傳億劫而無窮盡。能夠做到這樣，才能被稱為佛弟子，延續佛的智慧生命，難道僅僅是波羅提木叉才值得作為老師，毗尼才不能毀壞嗎？』弘法和護教這兩科，都歸屬於戒學之下，還有什麼不足呢？
弘法科
晉代的支遁（Zhi Dun）
字道林，是出關氏，陳留人，也有人說是林慮人。他從小就很有英氣，神思敏捷，天賦異稟。剛到京城時，太原王蒙見到他說：『他在玄妙精微方面的造詣，恐怕不亞於王弼（Wang Bi，字輔嗣）。』陳群和殷融曾經懷念衛玠（Wei Jie）的神情風采，認為後輩中沒有人能夠繼承。等到見到支遁，感嘆地說：『好像又見到了這樣的人。』他家世代信奉佛教，隱居在餘杭。二十五歲時出家為沙門。他講解經文時，常常省略句讀，被那些拘泥於文字的人所輕視。謝安（Xie An）聽說了這件事，說：『就像九方歅（Jiu Fangyin）相馬一樣，忽略馬的毛色，而選取它的俊逸之處。』王洽（Wang Qia）、劉惔（Liu Tan）、毀浩（Hui Hao）、許詢（Xu Xun）、郄超（Qie Chao）、孫綽（Sun Chuo）、桓彥表（Huan Yanbiao）、王敬仁（Wang Jingren）、何次道（He Cidao）、王文度（Wang Wendu）、謝長遐（Xie Changxia）、袁彥伯（Yuan Yanbo），都是當時的名士，與支遁結為方外之交。他曾經在白馬寺，與劉系之（Liu Xizhi）等人談論莊周的學說，說：『如果認為順應本性就是逍遙自在，那是不對的。且不說桀（Jie，暴君）和跖（Zhi，盜跖）以殘害為本性，
【English Translation】 English version: Apart from all dwelling appearances, the Tathagata (如來, Thus Come One) who realizes emptiness is a treasury of great merit.
Newly Revised Classified Biographies of Six Monks, Volume 10 (Printed by Hu Tai of Siming) Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Monks
Newly Revised Classified Biographies of Six Monks, Volume 11
Compiled by Shramana Tan'e of Eastern Zhejiang
Discipline Studies (戒學)
The Sutra says: 'The Pratimoksha (波羅提木叉, code of monastic rules) is your teacher.' Knowing this, you will know how to propagate the Dharma. It also says: 'If the Vinaya (毗尼, monastic discipline) is destroyed, the Buddha-dharma is destroyed.' Knowing this, you will know how to protect the teachings. Alas! The Dharma has its periods of flourishing and decline, and the teachings have their periods of accessibility and obstruction. However, if one can truly use supernatural powers and vows to subdue and treat demons and heretics, and set an example for humans and devas, then what is in decline will flourish, and what is obstructed will become accessible. The Dharma will cover the three realms without limit and be transmitted for countless eons without end. Only then can one be called a disciple of the Buddha, continuing the Buddha's wisdom-life. Is it only the Pratimoksha that is worthy of being a teacher, and the Vinaya that must not be destroyed? The two categories of propagating the Dharma and protecting the teachings both fall under the study of discipline. What more could be lacking?
Section on Propagating the Dharma
Zhi Dun (支遁) of the Jin Dynasty
His courtesy name was Daolin. He came from the Chuguan clan and was a native of Chenliu. Some say he was from Linlu. From a young age, he possessed a refreshing spirit, quick wit, and natural talent. When he first arrived in the capital, Wang Meng of Taiyuan saw him and said: 'His achievement in penetrating the subtle and profound is probably no less than that of Wang Bi (王弼, courtesy name Fus嗣).' Chen Qun and Yin Rong often reminisced about the spirit and demeanor of Wei Jie (衛玠), believing that no one in later generations could succeed him. When they saw Zhi Dun, they sighed and said: 'It is as if we have seen such a person again.' His family had been Buddhists for generations, and he lived in seclusion in Yuhang. At the age of twenty-five, he left home to become a Shramana. When he lectured on the scriptures, he often omitted punctuation, which was despised by those who adhered to the literal text. Xie An (謝安) heard about this and said: 'It is like Jiu Fangyin (九方歅) judging horses, ignoring their color and selecting their outstanding qualities.' Wang Qia (王洽), Liu Tan (劉惔), Hui Hao (毀浩), Xu Xun (許詢), Qie Chao (郄超), Sun Chuo (孫綽), Huan Yanbiao (桓彥表), Wang Jingren (王敬仁), He Cidao (何次道), Wang Wendu (王文度), Xie Changxia (謝長遐), and Yuan Yanbo (袁彥伯) were all famous scholars of the time and became extra-worldly friends with Zhi Dun. He once discussed the teachings of Zhuang Zhou with Liu Xizhi (劉系之) and others at the White Horse Temple, saying: 'If one thinks that conforming to one's nature is freedom, that is not correct. Not to mention that Jie (桀, a tyrant) and Zhi (跖, a notorious robber) take harming others as their nature,'
豈亦逍遙乎。於是注逍遙篇。學者宗之。東還支山寺。晚欲入剡中。謝安守吳興。以書抵遁曰。思君日積比辰尤甚。知欲還剡自治。為之悵然。人生如寄耳。自頃風流得意事。殆磨滅都盡。唯終日慼慼。遲君一來相尉耳。山縣閑靜。差可養痾。計不減剡。而醫藥易致。幸副積想也。王羲之在會稽。聞遁名。未之信。曰見之乃定。及遁還剡。路由稽山。羲之詣遁。驚其風度曰。逍遙篇尚記之乎。遁為作數千言。粲然天就。披露理窟。羲之首肯之。延住靈嘉寺。欲日夕見之。久之入沃洲小嶺。建精舍。講授眾千指。晚移石城山棲光寺。木食澗飲。注安般四禪諸經。並著即色游玄論。聖不辨知論。道行旨歸。學道式等。追蹤馬鳴龍勝。至山陰。講維摩。許詢為都講。遁通一義。眾意詢不能難。詢設一難。又意遁不能通。而賓主之辨。相尋無窮。聽者多自言得遁旨。詰之輒失。哀帝請講般若。朝野悅伏。王蒙極精思。作數百語詣遁。遁曰。與君別久。而君語了不長。何也。蒙慚嘆曰。絳缽之王也。郄超問謝安。遁談何如嵇中散。安曰。嵇努力裁得半耳。又問何如殷浩。安曰。亹亹請辨。恐當抗行。超拔淵源。浩有慚德。郄超與親舊書曰。林公神理所通。玄㧞獨悟。數百年來。紹隆大法。令真理不絕。一人而已。遁留京師三年。
上書乞歸山林。詔可之。資給發遣。事事豐厚。一時名流。並餞離於征虜亭。蔡子叔前至。近遁而坐。謝安石后至。值蔡暫起。安移就其處。蔡還合其褥舉謝擲地。謝不以介意。其為時賢所慕如此。遂收跡剡山。人有遺馬者。受之。有譏之者。遁曰。吾愛其神俊。聊復畜之耳。有餉鶴者曰。爾沖天之物。寧當爲人耳目玩乎。遂放之。遁幼與師論物類。謂用雞卵不足為殺。師不能屈。師亡。忽見形。投卵于地。㲉破。雛行。遁由是感悟。蔬食終身。嘗經餘姚塢。信宿不去。或問其意。曰謝安石相從於此。未嘗不移旬。今觸情是愁耳。乃移塢中。太和元年閏四月四日歿。壽五十三。葬塢中。戴逵過其墓曰。德音未遠。拱木已繁。計神理不俱。氣運盡耳。有同學法處者。精義入神。先遁亡。遁嘆曰。匠石廢斤于郢人。伯牙絕弦于鐘子。吾質亡矣。作悼章成。放筆而化。文集十卷。時東土。復有竺法仰。亦以慧解致聞。為王坥之所重。亡后見形詣王。勖以行業。
晉竺道潛
字法深。出瑯瑘王氏。年十八。師事中州劉元真。元真有美名。潛服膺。后落髮。善儀止。二十四講法花大品。道俗日萬指。永嘉亂。渡江。中宗元皇肅祖明帝敬之。承相王茂弘。大尉庾元規。並造門結友。嘗著屐至殿中。時人嘆其道德高風。
【現代漢語翻譯】 現代漢語譯本：他曾上書請求告老還鄉，回到山林。皇帝下詔批準了他的請求，並提供豐厚的資財遣送他。當時的名流都到征虜亭為他餞行。蔡子叔先到，看到座位後退避而坐。謝安石後到，正好蔡子叔暫時離開，謝安石便移過去坐在他的位置上。蔡子叔回來后，連同坐墊一起把謝安石舉起來扔在地上。謝安石並不介意。他受到當時賢士的仰慕就是這樣。於是他隱居在剡山。有人送他馬，他接受了。有人譏諷他，他辯解說：『我喜愛它的神駿，姑且養著罷了。』有人送他鶴，他說：『你是應該衝向天空的，怎麼能成為供人耳目玩賞的東西呢？』於是放了它。竺道潛小時候和老師討論物類，認為用雞蛋不算殺生。老師不能說服他。老師去世后，他忽然看見老師的形貌，把雞蛋扔在地上，蛋殼破了，小雞走了出來。竺道潛因此感悟，終身吃素。他曾經經過餘姚塢，住了很久不離開。有人問他原因，他說：『謝安石曾經在這裡與我相處，沒有不滿十天的。現在觸景生情，感到悲愁罷了。』於是搬到塢中。太和元年閏四月初四去世，享年五十三歲，葬在塢中。戴逵路過他的墓說：『美好的德行還沒有遠去，墳墓上的樹木已經繁茂。推算起來，精神和道理不會一起消亡，只是氣數執行到了盡頭罷了。』有一個同學法處的人，精研佛法到了入神的境界，比竺道潛先去世。竺道潛嘆息說：『匠石死後，郢人失去了斧頭；伯牙死後，鐘子期斷絕了琴絃。我的本質也喪失了。』於是寫成悼念文章，放下筆就去世了。他的文集有十卷。當時東土，還有竺法仰，也因為智慧通達而聞名，被王坥所器重。去世后顯形來到王坥面前，勉勵他修行。 晉朝的竺道潛，字法深，出身于瑯瑘王氏。十八歲時，拜中州的劉元真為師。劉元真有美好的名聲，竺道潛非常敬佩他。後來他剃度出家，舉止安詳得體。二十四歲時講解《法華經》、《大品般若經》，聽講的僧俗每天有上萬人。永嘉之亂時，他渡江來到南方。中宗元皇帝、肅祖明皇帝都很尊敬他。丞相王茂弘、大尉庾元規都到他家拜訪，與他結為朋友。他曾經穿著木屐到殿中，當時的人都讚歎他的道德高尚。
【English Translation】 English version: He submitted a memorial requesting to retire to the mountains and forests. The emperor approved his request and provided generous funds for his departure. Prominent figures of the time all gathered at the Zheng Lu Pavilion to bid him farewell. Cai Zishu (a person's name) arrived first and, seeing the seat, retreated and sat down. Xie Anshi (a person's name) arrived later, just as Cai Zishu had temporarily left. Xie Anshi moved over and sat in his place. When Cai Zishu returned, he lifted Xie Anshi up along with the cushion and threw him to the ground. Xie Anshi did not take it to heart. This was how he was admired by the virtuous people of the time. Thereupon, he lived in seclusion in Mount Shan. Someone gave him a horse, and he accepted it. Someone ridiculed him, and he defended himself, saying, 'I love its divine handsomeness, so I will keep it for now.' Someone sent him a crane, and he said, 'You are a creature that should soar into the sky. How can you become something for people's eyes and ears to play with?' So he released it. When Zhu Daoqian (a person's name) was young, he discussed the categories of things with his teacher, saying that using chicken eggs should not be considered killing. The teacher could not convince him. After the teacher died, he suddenly saw the teacher's form and threw the eggs on the ground. The eggshells broke, and the chicks walked out. Zhu Daoqian was enlightened by this and remained a vegetarian for the rest of his life. He once passed by Yuyao Wu (a place name) and stayed there for a long time without leaving. Someone asked him the reason, and he said, 'Xie Anshi once stayed here with me, never for less than ten days. Now, seeing the scenery, I feel sorrowful.' So he moved into the Wu. On the fourth day of the intercalary fourth month of the first year of the Taihe era, he died at the age of fifty-three and was buried in the Wu. Dai Kui (a person's name) passed by his tomb and said, 'His virtuous words have not gone far, and the trees on his grave are already lush. Calculating it, the spirit and reason will not perish together, only the fortune has come to an end.' There was a fellow student of Fachu (a person's name), who studied Buddhism deeply and reached a state of divine understanding, and died before Zhu Daoqian. Zhu Daoqian sighed and said, 'After the death of Jiang Shi (a person's name), the people of Ying lost their axe; after the death of Bo Ya (a person's name), Zhong Ziqi (a person's name) broke his zither strings. My essence is also lost.' So he wrote a eulogy, put down his pen, and passed away. His collected works consist of ten volumes. At that time in the Eastern Land, there was also Zhu Fayang (a person's name), who was also known for his wisdom and understanding and was valued by Wang Tu (a person's name). After his death, he appeared to Wang Tu and encouraged him to practice. Zhu Daoqian (a person's name) of the Jin Dynasty, whose courtesy name was Fashen, came from the Wang clan of Langya (a place name). At the age of eighteen, he became a student of Liu Yuanzhen (a person's name) of Zhongzhou (a place name). Liu Yuanzhen had a good reputation, and Zhu Daoqian admired him very much. Later, he shaved his head and became a monk, and his demeanor was dignified and proper. At the age of twenty-four, he lectured on the Lotus Sutra and the Mahaprajnaparamita Sutra, and tens of thousands of monks and laypeople listened to him every day. During the Yongjia Rebellion (a historical event), he crossed the river to the south. Emperor Yuan of Zhongzong (a historical figure) and Emperor Ming of Suzu (a historical figure) respected him very much. Prime Minister Wang Maohong (a person's name) and Grand Commandant Yu Yuangui (a person's name) both visited his home and became friends with him. He once wore wooden clogs to the palace, and people at the time praised his high moral character.
初不省有朝市也。久之去隱剡山。哀帝即位。兩遣使致之。不得已。至建鄴。時簡文在藩邸。尤師禮焉。沛國劉惔見於簡文。座中嘲曰。道人亦游朱門乎。潛曰。貧道以為蓬戶也。司空何次道遵。以師資之敬。屢興法會。數相招請。復還山。支遁求買沃洲小嶺。潛答曰。欲來當給。不聞巢由買山而隱也。遁欣然。愛其風鑒。遁與高麗道人書。大稱賞之。康寧二年歿。壽八十九。詔賻錢十萬葬之 竺法友。誦毗曇。一宿上口。年二十四。講經于南臺寺 竺法蘊。悟解逸群。尤精放光般若。康法識。有義學。工草𨽻。嘗與廉昕。各臨右軍帖。世不能別其書。以寫眾經。見重於世 竺法濟。有才藻。作高逸沙門傳。凡此皆潛之神足云。
晉竺僧敷
不知何許人。善放光道行般若。住瓦棺寺講授。時異學之徒。咸謂心神有形。但妙于萬物耳。並著論。以相摧壓。敷破之。其略曰。有形則有數。有數則有盡。神既無盡。安得有形。又著放光道行般若義疏。為安汰諸公所推賞。歿于所住寺。壽七十餘。
晉道整
姓趙氏。洛陽清水人。或曰濟陰人。始名正。字文業。年十八。為秦符堅著作郎。至黃門郎。武威太守。其為人無須而瘠。有妻妾而無兒息。若閹宦然。且學兼內外。譏諫無所畏憚。符堅末年。以
【現代漢語翻譯】 現代漢語譯本 最初，他沒有意識到有朝廷和市場（朝市：朝廷和市場）。過了很久，他離開了隱居的剡山（剡山：山名）。哀帝（哀帝：晉哀帝）即位后，兩次派使者去請他，不得已，他才到了建鄴（建鄴：今南京）。當時簡文帝（簡文帝：晉簡文帝）還在藩邸，對他非常尊敬。沛國（沛國：古地名）的劉惔（劉惔：人名）在簡文帝那裡見到他，在座的人嘲笑說：『道人也來游朱門了嗎？』支潛（支潛：人名，也稱竺潛）說：『貧道以為這裡是蓬戶呢。』司空何次道（何次道：人名）以對待老師的尊敬，多次舉辦佛法集會，多次邀請他。後來他又回到山裡。支遁（支遁：人名）想買沃洲（沃洲：地名）的小山嶺，支潛回答說：『想來就給你，沒聽說過巢父（巢父：人名）和許由（許由：人名）買山隱居的。』支遁很高興，欣賞他的風度和見識。支遁與高麗（高麗：古代國家名）的道人通訊，極力稱讚他。康寧（康寧：年號）二年去世，享年八十九歲。朝廷下詔贈送錢十萬用於安葬他。 竺法友（竺法友：人名），背誦《毗曇》（毗曇：佛教論藏），一夜之間就能熟記於心。二十四歲時，在南臺寺（南臺寺：寺廟名）講解佛經。 竺法蘊（竺法蘊：人名），領悟能力超群，尤其精通《放光般若》（放光般若：佛經名）。康法識（康法識：人名），有義理方面的學問，擅長草書和隸書。曾經與廉昕（廉昕：人名）各自臨摹王羲之（王羲之：人名，也稱右軍）的字帖，世人無法分辨他們的筆跡。他用書法抄寫了許多佛經，因此受到世人的重視。 竺法濟（竺法濟：人名），有才華和文采，著有《高逸沙門傳》（高逸沙門傳：書籍名）。以上這些都是支潛的神足（神足：比喻有神通的人）弟子。
晉朝的竺僧敷（竺僧敷：人名） 不知道是哪裡人。擅長講解《放光道行般若》（放光道行般若：佛經名）。住在瓦棺寺（瓦棺寺：寺廟名）講授佛經。當時一些研究其他學說的學徒，都認為心神是有形體的，只是比萬物更玄妙罷了。他們還寫了論著，互相辯駁。竺僧敷駁斥了他們的觀點，大意是：如果心神有形體，那麼就有數量；有數量，那麼就有窮盡。心神既然是無窮盡的，怎麼能有形體呢？他又著有《放光道行般若義疏》（放光道行般若義疏：書籍名），受到安汰（安汰：人名）等諸位公卿的推崇和讚賞。在所住的寺廟去世，享年七十多歲。
晉朝的道整（道整：人名） 姓趙（趙：姓氏），是洛陽（洛陽：地名）清水（清水：地名）人，也有人說是濟陰（濟陰：地名）人。最初名叫正（正：名字），字文業（文業：字）。十八歲時，擔任前秦（前秦：朝代名）符堅（符堅：人名）的著作郎（著作郎：官名），後來做到黃門郎（黃門郎：官名）、武威太守（武威太守：官名）。他的外貌是沒有鬍鬚而且很瘦，有妻妾卻沒有子女，像個宦官一樣。而且他學識淵博，精通儒家和佛家的經典，敢於直言進諫，無所畏懼。符堅晚年，因為...
【English Translation】 English version Initially, he was unaware of the existence of the court and the market (朝市: cháoshì, court and market). After a long time, he left his secluded life in Mount Yan (剡山: Yǎn Shān, Mount Yan). When Emperor Ai (哀帝: Āi Dì, Emperor Ai of the Jin Dynasty) ascended the throne, he sent envoys twice to invite him, and only then did he reluctantly arrive in Jianye (建鄴: Jiànyè, present-day Nanjing). At that time, Emperor Jianwen (簡文帝: Jiǎnwén Dì, Emperor Jianwen of the Jin Dynasty) was still in his princely residence and treated him with great respect. Liu Tan (劉惔: Liú Tán, a person's name) from Pei State (沛國: Pèi Guó, an ancient place name) saw him at Emperor Jianwen's place, and someone in the group mocked, 'Does a Daoist also visit the red gate?' Zhi Qian (支潛: Zhī Qián, a person's name, also known as Zhu Qian) said, 'This poor Daoist thought this was a humble dwelling.' Sikong (司空: Sīkōng, Minister of Works) He Cidao (何次道: Hé Cìdào, a person's name) held Dharma assemblies many times with the respect of a teacher and repeatedly invited him. Later, he returned to the mountain. Zhi Dun (支遁: Zhī Dùn, a person's name) wanted to buy a small ridge in Wozhou (沃洲: Wò Zhōu, a place name), and Zhi Qian replied, 'If you want to come, I will give it to you. I have never heard of Chao Fu (巢父: Cháo Fǔ, a person's name) and Xu You (許由: Xǔ Yóu, a person's name) buying a mountain to live in seclusion.' Zhi Dun was very happy and admired his demeanor and insight. Zhi Dun corresponded with a Daoist from Goryeo (高麗: Gāolì, an ancient country name), praising him greatly. He passed away in the second year of Kangning (康寧: Kāngníng, an era name), at the age of eighty-nine. The imperial court issued an edict to grant 100,000 coins for his burial. Zhu Fayou (竺法友: Zhú Fǎyǒu, a person's name) recited the Abhidhamma (毗曇: Pítán, Buddhist Abhidhamma), and could memorize it by heart overnight. At the age of twenty-four, he lectured on the scriptures at Nantai Temple (南臺寺: Nántái Sì, a temple name). Zhu Fayun (竺法蘊: Zhú Fǎyùn, a person's name) had outstanding comprehension and was particularly proficient in the Fangguang Prajna (放光般若: Fàngguāng Bōrě, a Buddhist scripture). Kang Fashi (康法識: Kāng Fǎshí, a person's name) had knowledge of righteousness and was skilled in cursive and clerical scripts. He and Lian Xin (廉昕: Lián Xīn, a person's name) once copied the calligraphy of Wang Xizhi (王羲之: Wáng Xīzhī, a person's name, also known as Youjun) respectively, and people could not distinguish their handwriting. He used his calligraphy to transcribe many scriptures, and therefore was highly regarded by the world. Zhu Faji (竺法濟: Zhú Fǎjì, a person's name) had talent and literary grace, and wrote the Biographies of Eminent Recluses (高逸沙門傳: Gāoyì Shāmén Zhuàn, a book title). All of these were spiritual disciples (神足: shénzú, metaphor for people with supernatural powers) of Zhi Qian.
Zhu Sengfu (竺僧敷: Zhú Sēngfū, a person's name) of the Jin Dynasty It is not known where he was from. He was good at explaining the Fangguang Daoxing Prajna (放光道行般若: Fàngguāng Dàoxíng Bōrě, a Buddhist scripture). He lived in Waguan Temple (瓦棺寺: Wǎguān Sì, a temple name) and taught the scriptures. At that time, some students of other doctrines believed that the mind and spirit had form, but were simply more mysterious than all things. They also wrote treatises to argue with each other. Zhu Sengfu refuted their views, the gist of which was: if the mind and spirit have form, then they have number; if they have number, then they have an end. Since the mind and spirit are infinite, how can they have form? He also wrote a commentary on the Fangguang Daoxing Prajna (放光道行般若義疏: Fàngguāng Dàoxíng Bōrě Yìshū, a book title), which was praised by An Tai (安汰: Ān Tài, a person's name) and other officials. He passed away in the temple where he lived, at the age of seventy-plus.
Dao Zheng (道整: Dào Zhěng, a person's name) of the Jin Dynasty His surname was Zhao (趙: Zhào, a surname), and he was from Qingshui (清水: Qīngshuǐ, a place name) in Luoyang (洛陽: Luòyáng, a place name), or some say he was from Jiyin (濟陰: Jìyīn, a place name). His original name was Zheng (正: Zhèng, a name), and his courtesy name was Wenye (文業: Wényè). At the age of eighteen, he served as a Compiler (著作郎: Zhùzuò Láng, an official title) for Fu Jian (符堅: Fú Jiān, a person's name) of the Former Qin (前秦: Qián Qín, a dynasty name), and later became a Gentleman Attendant (黃門郎: Huángmén Láng, an official title) and Governor of Wuwei (武威太守: Wǔwēi Tàishǒu, an official title). His appearance was beardless and thin, and he had wives and concubines but no children, like an eunuch. Moreover, he was knowledgeable and proficient in both Confucian and Buddhist classics, and dared to speak frankly and fearlessly. In Fu Jian's later years, because...
寵鮮卑荒怠。因歌曰。昔聞孟津河。千里作一曲。此水本自清。是誰攪令濁。堅恚曰。是朕也。已而又歌曰。北園有一棗。布葉垂重陰。外雖饒棘刺。內實有赤心。堅笑曰。非趙文業耶。正愿出家。堅難之。堅崩。乃遂所愿。作偈曰。佛生何太晚。泥洹一何早。歸命釋迦文。今來投大道。於是遁跡商洛山。專精經律。晉雍州刺史郄恢。欽其為人。要與俱游。整愛其人從之。遂終於襄陽。壽六十餘。
晉道安
生衛氏。常山扶柳人也。世衣冠。早孤。為外兄孔生所養。貌陋而性姿英特。七歲閱書。一目五行。其父驚歎。知非凡器。十二出家。其師皮相之。以為愚。使餉田。因作止田舍中。三年從師求經。師以辯意經一卷授之。五千言。一夕即還其師。又求他經。以成具光明經一卷授之。且萬言。一夕又以還其師。師問看未。對皆誦遍。其師以為不誠。按經使覆之。一字不遺。師大異之。為落髮。受具足戒。遊學至鄴中。詣佛圖澄。澄與語大驚曰。天下士也。東土佛法所賴。唯此人。余非所及也。遂受澄之學。覆講如水傳器。眾爭設難曰。要當難殺崑崙子乃已。而安飛辨注射。眾莫敢仰視。時人語曰。漆道人。驚四鄰。后避難於濩澤。太陽竺法濟。講陰持入經。安從受業焉。頃之創寺太行以居。年四十五。還
【現代漢語翻譯】 現代漢語譯本 苻堅（Fu Jian）對鮮卑人（Xianbei）荒廢政事感到憤怒。因此唱歌道：『過去聽說孟津河（Mengjin River），千里河道彎曲如一曲。這水本來清澈，是誰攪渾了它？』苻堅生氣地說：『就是朕！』不久又唱歌道：『北園有一棵棗樹，枝葉繁茂垂下重重綠蔭。外表雖然多刺，內心卻一片赤誠。』苻堅笑著說：『不是趙文業（Zhao Wenye）嗎？』正愿（Zheng Yuan）想要出家，苻堅不答應。苻堅去世后，正愿才實現了願望。他作偈語說：『佛陀降生為何如此晚？涅槃（Nirvana）又為何如此早？歸命于釋迦牟尼（Sakyamuni），如今來投身於大道。』於是隱居在商洛山（Shangluo Mountain），專心研究佛經和戒律。晉朝雍州刺史郄恢（Qie Hui）敬佩他的人品，邀請他一同遊歷，正愿敬佩郄恢的人品，便跟隨他，最終在襄陽（Xiangyang）去世，享年六十多歲。
晉朝道安（Dao An）
道安，俗姓衛（Wei），是常山扶柳（Changshan Fuliu）人。世代為官宦人家。早年喪父，由外兄孔生（Kong Sheng）撫養。相貌醜陋但天資英俊。七歲時閱讀書籍，一眼能看五行。他的父親驚歎不已，知道他不是普通人。十二歲出家。他的師父輕視他，認為他愚笨，讓他去田里送飯。道安便在田舍中居住。三年後向師父求經。師父給他《辯意經（Bian Yi Jing）》一卷，五千字，他一個晚上就還給了師父。又求其他經書，師父給他《成具光明經（Chengju Guangming Jing）》一卷，有一萬多字，他一個晚上又還給了師父。師父問他是否看過了，他回答說都誦讀過了。師父認為他不誠實，就按著經書讓他背誦，他一個字都沒有遺漏。師父非常驚異，為他剃度，授了具足戒（full monastic vows）。他遊學到了鄴中（Ye Zhong），拜訪了佛圖澄（Fotucheng）。佛圖澄與他交談后非常驚訝地說：『這是天下之士啊！東土佛法所依靠的，只有這個人了，其他人比不上他。』於是傳授佛圖澄的學問給他，講解佛經就像用水傾注到器皿中一樣流暢。眾人爭相向他提問，說：『一定要難倒崑崙子（Kunlun Zi）才行。』而道安辯才無礙，眾人不敢仰視。當時的人說：『漆道人（Qi Daoren），震驚四鄰。』後來爲了躲避戰亂到了濩澤（Huozhe）。太陽竺法濟（Taiyang Zhufaji）講解《陰持入經（Yin Chi Ru Jing）》，道安跟隨他學習。不久后在太行山（Taihang Mountain）建立寺廟居住。四十五歲時，返回……
【English Translation】 English version Fu Jian was angered by the idleness of the Xianbei people. Therefore, he sang: 'In the past, I heard of the Mengjin River, a thousand miles making one curve. This water was originally clear, who stirred it and made it turbid?' Fu Jian said angrily: 'It is I!' After a while, he sang again: 'In the north garden, there is a jujube tree, its leaves spreading and casting heavy shade. Although it is thorny on the outside, it has a red heart inside.' Fu Jian laughed and said: 'Isn't that Zhao Wenye?' Zheng Yuan wanted to become a monk, but Fu Jian refused. After Fu Jian's death, Zheng Yuan finally fulfilled his wish. He composed a verse saying: 'Why was the Buddha's birth so late? Why was Nirvana so early? I take refuge in Sakyamuni, and now I come to devote myself to the Great Path.' Thereupon, he went into seclusion in Shangluo Mountain, focusing on studying the Buddhist scriptures and precepts. Qie Hui, the governor of Yongzhou in the Jin Dynasty, admired his character and invited him to travel together. Zheng Yuan admired Qie Hui's character and followed him, eventually passing away in Xiangyang at the age of sixty-plus.
Dao An of the Jin Dynasty
Dao An, whose lay surname was Wei, was a native of Changshan Fuliu. His family had been officials for generations. He lost his father early and was raised by his maternal cousin, Kong Sheng. He was ugly in appearance but had outstanding talent. At the age of seven, he read books and could read five lines at a glance. His father was amazed and knew that he was no ordinary person. He became a monk at the age of twelve. His teacher looked down on him, thinking he was foolish, and sent him to deliver food to the fields. Dao An lived in the field hut. After three years, he asked his teacher for scriptures. The teacher gave him a volume of the 'Bian Yi Jing' (Discerning Meaning Sutra), five thousand words, and he returned it to his teacher in one night. He asked for other scriptures, and the teacher gave him a volume of the 'Chengju Guangming Jing' (Sutra of Accomplished Light), with more than ten thousand words, and he returned it to his teacher again in one night. The teacher asked him if he had read it, and he replied that he had recited it all. The teacher thought he was dishonest, so he had him recite it according to the scripture, and he did not miss a single word. The teacher was very surprised and tonsured him, giving him the full monastic vows. He traveled to Yezhong and visited Fotucheng. Fotucheng was very surprised after talking with him and said: 'This is a scholar of the world! The Buddha-dharma of the Eastern Land relies on this person alone, and others cannot compare to him.' Thereupon, he imparted Fotucheng's teachings to him, explaining the scriptures as smoothly as pouring water into a vessel. The crowd competed to ask him questions, saying: 'We must defeat Kunlun Zi.' But Dao An's eloquence was unimpeded, and the crowd dared not look up at him. People at the time said: 'Qi Daoren, shocks the neighbors.' Later, he went to Huozhe to avoid the war. Taiyang Zhufaji lectured on the 'Yin Chi Ru Jing' (Sutra on the Entry of the Aggregates), and Dao An followed him to study. Soon after, he founded a temple on Taihang Mountain to live in. At the age of forty-five, he returned...
冀州住受都寺。徒眾數百。石虎沒。彭城王嗣立。乃廣修花林園房舍。遣中使竺昌蒲迎安。安以國難未紓。冉閔方叛。天災旱蝗。𡨥賊縱橫。王屋女林諸山不可托跡。將依陸渾。而慕容俊之兵又逼。遂南投襄陽。至新野。分使法汰詣揚州。法和詣蜀。安與慧遠四百餘輩。夜雷雨乘電光以進。見人家。懸馬篼二柳間。可容斛許。安呼林百升。果有出迎者。弟子問。何以識其姓名。安指抑篼而已。至襄陽。注般若道行密跡安般等經。又總錄經。至年月傳譯人名。以授學者。征西將軍桓朗。鎮江陵。強載以俱。及還以白馬隘陋。即清河張殷之宅。為檀溪寺。建塔五層。辟房四百。會涼州刺史楊弘忠。施銅萬斤。作承露盤。安謂弘忠曰。露盤已托汰公營之。請回此銅。以鑄丈六大像。可乎。弘忠敬諾。像成放光起行。異常相。安每法聚。則設符堅所送金箔倚像。金坐像。金縷繡像。織成像。結珠彌勒像。以作證。觀者敬慕。有一外國銅像。形制古異。久置未嘗設。安使弟子治其髻。則一舍利在焉。光𦦨炳煥。映蔽堂陛。眾驚異之。習鑿齒襄陽奇逸士也。先以書通好。然後詣安既見自讚曰。四海習鑿齒。安徐曰。彌天釋道安。時以為名對。齒以書抵謝安石。稱安蓋非常勝士。恨公不相見之耳。安在樊沔十五年。常講放光般若。孝
【現代漢語翻譯】 現代漢語譯本 道安（An）（生卒年不詳）住在冀州的受都寺（Shoudu Temple），有數百名弟子。石虎（Shi Hu）死後，彭城王（Prince of Pengcheng）繼位，於是大興土木，修建花林園（Hualin Garden）的房舍，派遣中使竺昌蒲（Zhu Changpu）迎接道安。道安認為國家危難尚未解除，冉閔（Ran Min）正在叛亂，天災旱蝗不斷，盜賊橫行，王屋山（Wangwu Mountain）、女林山（Nulin Mountain）等山中無法安身，打算前往陸渾（Luhun），但慕容俊（Murong Jun）的軍隊又逼近，於是向南投奔襄陽（Xiangyang）。到達新野（Xinye）后，分派法汰（Fatai）前往揚州（Yangzhou），法和（Fahe）前往蜀地。道安與慧遠（Huiyuan）等四百多人，在夜間雷雨交加、電光閃爍中前進。看到一戶人家在兩棵柳樹間懸掛著馬篼（madou），大約能容納一斛（hu）的容量。道安喊道：『林百升（Lin Baisheng）！』果然有人出來迎接。弟子問：『您怎麼知道他的姓名？』道安指了指馬篼而已。到達襄陽后，註釋了《般若經》（Prajna Sutra）、《道行經》（Daoxing Sutra）、《密跡經》（Miji Sutra）、《安般經》（Anban Sutra）等經典，又總錄了經書，記錄了年月和翻譯人的姓名，用來傳授給學者。征西將軍桓朗（Huan Lang）鎮守江陵（Jiangling），強行用車載著道安一同前往。等到返回時，因為白馬寺（Baima Temple）狹窄簡陋，就將清河（Qinghe）張殷（Zhang Yin）的宅邸改為檀溪寺（Tanxi Temple），建造了五層寶塔，開闢了四百間房舍。適逢涼州（Liangzhou）刺史楊弘忠（Yang Hongzhong）捐獻銅一萬斤，用來製作承露盤（chenglupan）。道安對楊弘忠說：『承露盤已經委託法汰法師負責營建了，請您將這些銅收回，用來鑄造一丈六尺高的大佛像，可以嗎？』楊弘忠恭敬地答應了。佛像建成后，放出光芒，站立行走，呈現出異常的景象。道安每次舉行法會，就設定符堅（Fu Jian）所贈送的金箔倚像、金坐像、金縷繡像、織成像、結珠彌勒像（Maitreya），用來作為證明，觀看的人都敬佩仰慕。有一尊外國銅像，形狀古老奇異，長期放置沒有陳設。道安讓弟子整理它的髮髻，結果發現一顆舍利（sarira）在其中，光芒閃耀，照亮了整個殿堂。眾人感到驚奇。習鑿齒（Xi Zaochi）是襄陽一位奇特的隱士，先用書信通好，然後拜訪道安，見面后自我稱讚說：『我就是名滿四海的習鑿齒。』道安緩緩地說：『我就是彌滿天空的釋道安。』當時人們認為這是絕妙的對聯。習鑿齒寫信給謝安石（Xie Anshi），稱讚道安是『非常勝士』，遺憾謝安石沒有與他相見。道安在樊沔（Fanmian）地區住了十五年，經常講授《放光般若經》（Fangguang Prajna Sutra）。
【English Translation】 English version Daoan (dates unknown) resided at Shoudu Temple in Jizhou, with several hundred disciples. After Shi Hu died, Prince of Pengcheng succeeded him and extensively renovated the buildings of Hualin Garden, sending the court envoy Zhu Changpu to welcome Daoan. Daoan believed that the national crisis had not yet been resolved, Ran Min was in rebellion, natural disasters of drought and locusts were constant, and bandits were rampant. The mountains of Wangwu and Nulin were not safe havens, so he intended to go to Luhun, but Murong Jun's army was approaching, so he fled south to Xiangyang. Upon arriving in Xinye, he dispatched Fatai to Yangzhou and Fahe to the Shu region. Daoan, along with Huiyuan and over four hundred others, advanced through the night amidst thunder, rain, and lightning. They saw a family hanging a 'madou' (horse feed bag) between two willow trees, which could hold about one 'hu' (unit of volume). Daoan called out, 'Lin Baisheng!' Sure enough, someone came out to greet them. A disciple asked, 'How did you know his name?' Daoan simply pointed to the 'madou'. After arriving in Xiangyang, he annotated the Prajna Sutra, Daoxing Sutra, Miji Sutra, and Anban Sutra, and also compiled a general catalog of scriptures, recording the dates and names of the translators, to be taught to scholars. General Huan Lang, who was stationed in Jiangling, forcibly transported Daoan with him in a carriage. Upon returning, because Baima Temple was narrow and dilapidated, he converted Zhang Yin's residence in Qinghe into Tanxi Temple, building a five-story pagoda and establishing four hundred rooms. It happened that Yang Hongzhong, the governor of Liangzhou, donated ten thousand catties of copper to make a 'chenglupan' (dew-collecting plate). Daoan said to Yang Hongzhong, 'The 'chenglupan' has already been entrusted to Dharma Master Fatai for construction. Please take back this copper and use it to cast a sixteen-foot-tall Buddha statue, would that be acceptable?' Yang Hongzhong respectfully agreed. After the statue was completed, it emitted light and walked, displaying extraordinary signs. Whenever Daoan held a Dharma assembly, he would set up the gold-leaf reclining statue, gold seated statue, gold-embroidered statue, woven statue, and beaded Maitreya statue sent by Fu Jian as proof, and the viewers were filled with reverence and admiration. There was a foreign bronze statue, ancient and peculiar in shape, which had been placed for a long time without being displayed. Daoan had his disciples tidy up its hair, and as a result, a 'sarira' (relic) was found within it, its light shining brightly, illuminating the entire hall. The crowd was amazed. Xi Zaochi, a unique recluse of Xiangyang, first communicated through letters and then visited Daoan. Upon meeting, he praised himself, saying, 'I am Xi Zaochi, known throughout the world.' Daoan slowly replied, 'I am Shi Daoan, filling the sky.' At the time, people considered this an exquisite couplet. Xi Zaochi wrote a letter to Xie Anshi, praising Daoan as an 'extraordinary and superior scholar', regretting that Xie Anshi had not met him. Daoan lived in the Fanmian area for fifteen years, often lecturing on the Fangguang Prajna Sutra.
武皇帝詔曰。法師以道德。照臨人天。使大法流行。為生民依賴。宜日食王公祿。符堅攻襄陽。得安而喜。謂其臣權翼曰。吾以十萬之師取襄陽。但得一人半耳。翼問為誰。曰安公一人。翼鑿齒半人也。安入關中。住五重寺。眾數千人。初沙門出家。皆隨師姓。安曰。師莫如釋迦如來也。乃以釋為氏。后得增一阿含。果稱四河入海。無復河名。四姓出家。皆稱釋種。與經若合符節。安博學。工文章。藍田得一鼎。容二十七斛。腹有篆銘。以問安。安曰。魯襄公所鑄。又得一銅斛。其形正圓。下向為斗橫樑。昂則升低則合。梁一頭為籥。籥同黃鐘容半合。亦有篆銘。以問安。安曰。此王莽自言出自舜皇龍集戊辰。改正即真。以同律量。布之四方。欲小大器均。令天下取平焉。於是堅來侍從。有疑皆師于安。時諺曰。學不師安。義不中難。堅承石氏之後。民物殷富。四方略定。東極滄海。西並龜茲。南包襄陽。北盡沙漠。唯建鄴未伏。堅雅志欲取而有之。大臣諫不從。堅出東苑。命安升輦同載。僕射權翼諫曰。臣聞。天子法駕。侍中倍乘。道安毀形。寧可參廁。堅怒曰。安公道德可尊。朕以天下易輦之榮。未稱其德。即詔翼扶安登輦。於是翼跪而掖之以登。堅顧謂安曰。朕將與公南遊吳越。整六師以巡狩。登會稽以觀滄海
。不亦樂乎。對曰。陛下應天御世。富有八州。居中而制四海。宜棲神無為。與堯舜比隆。今欲以百萬之師。求厥田下下之土。且東南區地勢卑氣厲。昔禹舜游而不返。秦王適而不歸。以貧道觀之。未見其可。平陽公懿戚石越重臣。皆憂國至深。其論可聽。堅曰。非區宇不廣也。朕欲簡天心明大運所在耳。順時巡狩。具有挌訓。儻如高論。則帝王無省四方之文乎。對曰。必不可者。宜駐蹕洛陽。枕戈畜銳。傅檄江南。如其不伏。伐之未晚。堅不聽。遣精銳二十五萬。為前鋒。堅自率步騎六十萬繼之。為徐州刺史謝玄所敗。堅單騎而遁。安設法門憲章。條為三例。一曰行香。定上座開經上講之法。二曰日常六時行道飲食唱時之法。三曰布薩差使悔過等法。天下精舍遵奉之。無敢違者。每與弟子法遇。立誓彌勒像前。愿生內院。秦建元二十一年正月二十七日。忽有異僧。寄宿講堂。維那見其夜從窗隙出入。遽以白安。安驚禮訊問其來意。云相為而來。安云。自惟罪深。詎可度脫。曰甚可耳。然須更浴聖僧。情願必果。具示浴法。安請問生處。乃舉手指天。即見云開。西北樓閣幻出。曰此兜率也。是夕且有小兒數十來就浴。二月八日歿。葬城中五級寺。是歲晉太元十年也。其未歿也。加眉谷隱士王嘉候安。安曰。世事如此。
【現代漢語翻譯】 現代漢語譯本 『不亦樂乎』。道安回答說：『陛下您應天命治理天下，擁有八個州，居於中央而控制四海，應該修養精神，傚法無為而治，與堯舜相比肩。現在卻想用百萬大軍，去攻取那貧瘠低下的土地。況且東南地區地勢低窪，氣候惡劣，從前禹和舜去那裡巡視都沒有回來，秦王去那裡也沒有回來。以貧道來看，這件事不可行。平陽公懿、戚石、越這些重臣，都憂國憂民，他們的建議可以聽取。』苻堅說：『不是因為疆域不夠廣闊，朕只是想了解天意，明白大運在哪裡。順應時節巡視，自有訓誡。如果像你所說，那麼帝王就沒有巡視四方的必要了嗎？』道安回答說：『如果一定要去，不如駐紮在洛陽，枕著武器，積蓄力量，發佈檄文給江南，如果他們不服從，再攻打他們也不遲。』苻堅不聽，派遣精銳部隊二十五萬作為先鋒，自己率領步兵和騎兵六十萬緊隨其後。結果被徐州刺史謝玄打敗，苻堅獨自騎馬逃走。道安設立法門，制定了三條規定：一是行香，確定上座開經上講的方法；二是日常六時行道飲食唱時的方法；三是布薩、差使、悔過等方法。天下所有的精舍都遵奉這些規定，沒有人敢違背。道安每次與弟子法遇，都在彌勒像前立誓，希望往生兜率內院。秦建元二十一年正月二十七日，忽然有個奇異的僧人，寄宿在講堂里。維那看見他夜裡從窗戶縫隙出入，立刻告訴了道安。道安驚訝地禮貌地詢問他的來意，僧人說：『我是來幫助你的。』道安說：『我自己罪孽深重，怎麼可以得度呢？』僧人說：『完全可以。但是需要再沐浴聖僧，心願必定實現。』並詳細地說明了沐浴的方法。道安請問僧人來自何處，僧人就舉手指天，立刻看見雲彩打開，西北方向的樓閣顯現出來，說：『這就是兜率天。』當晚還有幾十個小孩來沐浴。二月八日，道安圓寂，葬在城中的五級寺。那年是晉太元十年。道安未圓寂時，加眉谷隱士王嘉來拜訪道安，道安說：『世事就是這樣了。』
【English Translation】 English version 『Isn't it delightful?』 Dao An replied, 『Your Majesty, you govern the world in accordance with Heaven's will, possessing eight provinces, residing in the center and controlling the four seas. You should cultivate your spirit, emulate non-action, and be comparable to Yao and Shun. Now, you want to use a million troops to conquer that barren and inferior land. Moreover, the southeastern region is low-lying and has a harsh climate. In the past, Yu and Shun traveled there and did not return, and the King of Qin went there and did not return either. In my humble opinion, this is not feasible. Duke Yi of Pingyang, Qi Shi, and Yue, these important ministers, are deeply concerned about the country and the people, and their advice should be heeded.』 Fu Jian said, 『It is not because the territory is not vast enough, but I just want to understand Heaven's will and know where the great destiny lies. Touring in accordance with the seasons has its own instructions. If it is as you say, then is there no need for emperors to inspect the four directions?』 Dao An replied, 『If you must go, it is better to station troops in Luoyang, rest on your weapons, and accumulate strength, issue proclamations to Jiangnan, and if they do not submit, it will not be too late to attack them.』 Fu Jian did not listen and sent 250,000 elite troops as the vanguard, and he himself led 600,000 infantry and cavalry to follow. As a result, he was defeated by Xie Xuan, the governor of Xuzhou, and Fu Jian fled alone on horseback. Dao An established the Dharma gate and formulated three rules: first, the incense offering, determining the method of taking the high seat, opening the scriptures, and lecturing; second, the method of practicing the Way, eating, and chanting at the six periods of the day; third, the methods of uposatha (布薩), assigning tasks, and repentance. All the monasteries in the world followed these rules, and no one dared to violate them. Every time Dao An and his disciple Fa Yu met, they made a vow before the statue of Maitreya (彌勒), hoping to be reborn in the inner court of Tushita (兜率) Heaven. On the 27th day of the first month of the 21st year of Jianyuan (建元) of the Qin Dynasty, a strange monk suddenly stayed overnight in the lecture hall. The director saw him entering and exiting through the window crevices at night and immediately told Dao An. Dao An was surprised and politely asked his intention. The monk said, 『I am here to help you.』 Dao An said, 『I myself have deep sins, how can I be saved?』 The monk said, 『It is entirely possible. But you need to bathe the holy monks again, and your wish will surely be fulfilled.』 And he explained the method of bathing in detail. Dao An asked the monk where he came from, and the monk pointed to the sky, and immediately saw the clouds open, and the pavilions in the northwest appeared, saying, 『This is Tushita Heaven.』 That night, dozens of children came to bathe. On the eighth day of the second month, Dao An passed away and was buried in the five-storied temple in the city. That year was the tenth year of Taiyuan (太元) of the Jin Dynasty. Before Dao An passed away, Wang Jia, a hermit from Jia Mei Valley, came to visit Dao An, and Dao An said, 『The affairs of the world are like this.』
行將及人。相與去乎。嘉曰。誠如所言。師前行。仆有小債未了。不能俱也。既而姚萇入長安僭號。且與符登相持。時嘉在城內。萇召問嘉。朕得登否。嘉曰略得。萇怒曰。得即言得。何略也。遂斬之。后登為萇子興所殺。興字子略云 嘉字子年。洛陽人。形貌鄙陋。滑稽善談笑。問以事則隨答。若調戲狀。即不可解。久之多驗。符堅以大鴻臚徴不就。及南征。使問休咎。嘉無他言。但乘使者馬。向東行數百步。盡脫靴帽。解棄衣服。奔還而已。方被害日。有人于隴上見之。仍遺萇書。初安聞羅什在姑臧。勸堅迎之。而什亦謂安是東方菩薩。安生左臂有皮寸許如串。可捋上下。特不能出手耳。時號印手菩薩。
晉竺法汰
東莞人。長八尺。美風姿。少與道安同學。決南遊。旅病于陽口。時桓溫鎮荊州。要過供事湯藥。安遣弟子慧遠問疾。疾小間詣溫。溫欲留汰久語。汰以疾作起去。初不辭謝。坐客仰其高韻。沙門道恒執心無義。盛行荊楚間。汰曰邪說也。當亟破之。遣弟子曇一。集僧以難。恒未即屈。且則慧遠就席。才及數番。恒覺墮負。以麈尾扣案。未得所答。遠曰。不疾而速杼軸何為。坐者皆笑。其義遂沮。至建鄴。止瓦棺寺。晉太宗簡文帝。深相敬禮。開放光題。大會。帝親臨幸。公卿畢集。眾至
【現代漢語翻譯】 現代漢語譯本： 將要輪到這個人了，我們一起離開這裡吧。嘉說：『確實像您說的那樣。』老師先行，我還有些小債務沒有了結，不能一起走。不久，姚萇攻入長安，僭越稱帝，並且與符登互相對抗。當時嘉在城內，姚萇召見嘉，問：『我能戰勝符登嗎？』嘉回答說：『大概可以。』姚萇生氣地說：『能就能，什麼叫大概？』於是殺了他。後來符登被姚萇的兒子姚興所殺，姚興字子略。嘉字子年，洛陽人，外貌醜陋，但很滑稽，善於談笑。問他事情，他總是隨便回答，好像在開玩笑，讓人無法理解。時間長了，很多事情都應驗了。符堅曾以大鴻臚的官職徵召他，他沒有就任。等到符堅南征時，派人問他吉兇。嘉沒有說其他的話，只是騎著使者的馬，向東走了幾百步，脫掉靴帽，解開丟棄衣服，跑回去了。在他被害的那天，有人在隴上看見了他，仍然給姚萇寫信。當初安法師聽說鳩摩羅什（Kumārajīva）在姑臧，勸符堅迎接他，而鳩摩羅什也說安法師是東方菩薩。安法師的左臂上有一寸左右的皮，像串珠一樣，可以上下捋動，只是不能抬起手而已，當時被稱為印手菩薩。 晉朝的竺法汰（Zhú Fǎ Tài）： 東莞人，身高八尺，容貌俊美。年輕時與道安（Dào Ān）法師一起學習。決定南遊，在陽口生病。當時桓溫（Huán Wēn）鎮守荊州，邀請他過去供養湯藥。道安派弟子慧遠（Huì Yuǎn）去問候病情。病情稍有好轉后，竺法汰去拜訪桓溫。桓溫想留他多談一會兒，竺法汰以病情發作為由起身離開，沒有告辭。在座的客人都很仰慕他的高雅風度。沙門道恒（Dào Héng）堅持心無義的觀點，在荊楚一帶盛行。竺法汰說：『這是邪說，應當儘快破除。』派遣弟子曇一（Tán Yī），召集僧人進行辯論。道恒沒有立刻屈服，並且邀請慧遠參加辯論。才過了幾輪，道恒就覺得自己要失敗了，用拂塵敲擊桌子，沒有找到合適的回答。慧遠說：『不疾而速，杼軸何為？』在座的人都笑了，道恒的義理因此受挫。到達建鄴后，住在瓦官寺。晉簡文帝（Jiǎn Wén Dì）非常尊敬他，開放光題，舉行大法會，皇帝親自駕臨，公卿全部到場，人數眾多。
【English Translation】 English version: He is about to be caught. Let's leave together.' Jia said, 'Indeed, as you say.' The teacher went ahead, but I have some small debts that are not settled, so I cannot go with you.' Soon after, Yao Chang entered Chang'an and usurped the throne, and was in conflict with Fu Deng. At that time, Jia was in the city. Chang summoned Jia and asked, 'Can I defeat Deng?' Jia replied, 'Probably.' Chang was angry and said, 'If you can, say you can. Why 'probably'?' So he killed him. Later, Fu Deng was killed by Yao Chang's son, Yao Xing, whose courtesy name was Zilüe. Jia's courtesy name was Zinian, and he was from Luoyang. He was ugly in appearance, but humorous and good at talking and laughing. When asked about things, he would answer casually, as if joking, making it incomprehensible. After a long time, many things came true. Fu Jian once summoned him with the position of Grand Herald, but he did not accept it. When Fu Jian launched his southern expedition, he sent someone to ask him about good and bad omens. Jia said nothing else, but rode the messenger's horse, walked hundreds of steps eastward, took off his boots and hat, untied and discarded his clothes, and ran back. On the day he was killed, someone saw him on the Longshang, still writing a letter to Chang. Initially, Master An heard that Kumārajīva (Kumārajīva) was in Guzang and advised Fu Jian to welcome him, and Kumārajīva also said that Master An was a Bodhisattva of the East. Master An's left arm had about an inch of skin, like a string of beads, that could be stroked up and down, but he could not lift his hand. At that time, he was called the 'Imprint Hand Bodhisattva'. Jìn Dynasty's Zhú Fǎ Tài: A native of Dongguan, he was eight feet tall and had a handsome appearance. In his youth, he studied with Master Dào Ān (Dào Ān). He decided to travel south and fell ill in Yangkou. At that time, Huán Wēn (Huán Wēn) was stationed in Jingzhou and invited him to come over to be provided with medicine and care. Dào Ān sent his disciple Huì Yuǎn (Huì Yuǎn) to inquire about his illness. After his illness improved slightly, Zhú Fǎ Tài visited Huán Wēn. Huán Wēn wanted to keep him to talk longer, but Zhú Fǎ Tài got up to leave on the grounds that his illness was acting up, without saying goodbye. The guests present all admired his elegant demeanor. The śrāmaṇa Dào Héng (Dào Héng) insisted on the view that 'the mind has no meaning', which was prevalent in the Jingchu area. Zhú Fǎ Tài said, 'This is heresy and should be eradicated as soon as possible.' He sent his disciple Tán Yī (Tán Yī) to gather monks for debate. Dào Héng did not immediately yield and invited Huì Yuǎn to join the debate. After only a few rounds, Dào Héng felt that he was about to lose, and tapped the table with his whisk, unable to find a suitable answer. Huì Yuǎn said, 'Why so fast when it should be slow?' Those present laughed, and Dào Héng's doctrine was thus frustrated. After arriving in Jianye, he stayed at Waguan Temple. Emperor Jianwen of Jin (Jiǎn Wén Dì) deeply respected him, opened the Guangti, and held a grand Dharma assembly. The emperor personally attended, and all the ministers were present, with a large number of people.
千人。瓦棺寺。本河內山玩墓山公為陶處。興寧中。沙門慧力啟乞為寺。至是而汰更新之。王珣謝安石。皆相過從。弟子曇一曇二。並有名。太元二年歿。壽六十八。
晉法遇
不知何許人。少俊逸博學。氣壓流輩。見安公乃屈伏。愿落髮為弟子。義陽太守阮保。聞風欽慕。施遺相接。避地東下。止江陵寺講授。眾四百餘。一僧飲酒廢夕講。遇止罰不遣。安公聞之。以竹筒置杖。自封題以寄遇。遇開封見杖曰。此由飲酒僧也。領眾不勤。遠貽憂賜。即命維那。自罰行杖三下。內杖筒中。流涕自責。乃與慧遠書曰。吾人暗短。不能率眾。和尚雖在異域。猶垂憂念。吾罪無所逃。歿時年六十。
晉僧[((素-糸)*力)/石]
出傅氏。潯陽人也。晉河間郎中令遐之元子也。少師事弘覺法師。止長安大寺。游青司樊沔間。通六經。究三藏。持律嚴甚。為姚萇姚興所敬。自羅什入關。僧尼多過愆。興患之。議置僧主。以領之。下書曰。大法東遷。於今為盛。僧尼浸多。宜設綱領。宣授遠規。以濟頹緒。[((素-糸)力)/石]法師早有學譽。晚以德稱。可為國僧主。僧遷為悅眾。法欽慧斌為僧錄。給車輿吏力。[((素-糸)力)/石]資侍中秩。傳詔羊車各二人。遷等頒賜有差。大允時
【現代漢語翻譯】 現代漢語譯本 千人居住在瓦棺寺（瓦棺寺）。原本是河內山玩墓山公的陶器作坊。興寧年間，沙門慧力請求將其改為寺廟。到了這個時候，寺廟被修繕一新。王珣、謝安石都曾來訪。弟子曇一、曇二都很有名氣。太元年間去世，享年六十八歲。 晉代的法遇（法遇） 不知道是哪裡人。年輕時俊朗灑脫，博學多才，才氣壓倒同輩。見到安公（指道安）后便心悅誠服，願意剃度為弟子。義陽太守阮保，聽聞他的名聲后非常欽佩仰慕，不斷贈送禮物。法遇爲了避難向東遷移，住在江陵寺講授佛法，聽眾有四百多人。一個僧人飲酒，耽誤了晚上的講經。法遇制止並懲罰了他，沒有放他走。安公聽說了這件事，用竹筒裝著手杖，自己封好題字后寄給法遇。法遇打開后，看到手杖說：『這是因為飲酒的僧人啊。』認為自己管理僧眾不夠勤勉，以至於遠方的安公還要為此擔憂。於是命令維那（寺院的綱領僧人），自己責罰自己，打了三下手杖，然後將手杖放回竹筒中，流著眼淚責備自己。於是給慧遠（慧遠）寫信說：『我這個人愚昧短淺，不能帶領僧眾。和尚您雖然身在異地，仍然為我擔憂。我的罪過無可逃脫。』去世時六十歲。 晉代的僧[((素-糸)力)/石]（僧[((素-糸)力)/石]） 出自傅氏，是潯陽人。是晉朝河間郎中令傅遐之的長子。年少時師從弘覺法師，住在長安大寺。遊歷于青州、司州、樊城、沔陽一帶。精通六經，深入研究三藏。持戒非常嚴格，受到姚萇（姚萇）、姚興（姚興）的尊敬。自從鳩摩羅什（羅什）進入關中后，僧尼多有犯戒行為，姚興對此感到憂慮，於是商議設定僧主來管理他們。下詔書說：『大法東傳，如今非常興盛。僧尼越來越多，應該設立綱領，宣揚深遠的規矩，用來挽救衰敗的局面。[((素-糸)力)/石]法師早年就有學問名聲，晚年以德行著稱，可以作為國家的僧主。』僧遷（僧遷）擔任悅眾，法欽（法欽）、慧斌（慧斌）擔任僧錄。朝廷供給車馬和吏役。[((素-糸)力)/石]享受侍中的待遇，配備傳詔的羊車各兩輛。僧遷等人也分別得到賞賜。這非常符合當時的民意。
【English Translation】 English version A thousand people lived in Waguan Temple (Waguan Temple). Originally, it was the pottery workshop of Shan Wanmu, the Duke of Hanoi. During the Xingning period, the monk Huili requested that it be converted into a temple. By this time, the temple had been renovated. Wang Xun and Xie Anshi both visited. Disciples Tan Yi and Tan Er were both famous. He died in the Taiyuan period at the age of sixty-eight. Fa Yu (Fa Yu) of the Jin Dynasty It is not known where he was from. In his youth, he was handsome and unrestrained, erudite and talented, and his talent overwhelmed his peers. After seeing An Gong (referring to Dao An), he was sincerely convinced and willing to be ordained as a disciple. Ruan Bao, the governor of Yiyang, admired him greatly after hearing of his reputation and constantly sent gifts. Fa Yu moved east to avoid disaster and lived in Jiangling Temple, where he lectured on Buddhism to an audience of more than four hundred people. One monk drank alcohol and delayed the evening lecture. Fa Yu stopped and punished him, not letting him leave. An Gong heard about this and sent a bamboo tube containing a staff, sealed and inscribed by himself, to Fa Yu. After Fa Yu opened it, he saw the staff and said, 'This is because of the monk who drank alcohol.' He felt that he was not diligent enough in managing the monks, so that An Gong in the distance had to worry about it. So he ordered the Vina (the leading monk of the temple) to punish himself by striking himself three times with the staff, then put the staff back in the bamboo tube, and blamed himself with tears. Then he wrote to Huiyuan (Huiyuan) and said, 'I am foolish and short-sighted and cannot lead the monks. Although you are in a different place, you still worry about me. My sin is inescapable.' He died at the age of sixty. Seng [((素-糸)力)/石] (Seng [((素-糸)力)/石]) of the Jin Dynasty Came from the Fu family and was a native of Xunyang. He was the eldest son of Fu Xia, the Langzhongling of Hejian during the Jin Dynasty. In his youth, he studied under the Hongjue Dharma Master and lived in the Great Temple of Chang'an. He traveled between Qingzhou, Sizhou, Fancheng, and Mianyang. He was proficient in the Six Classics and deeply studied the Three Pitakas. He strictly observed the precepts and was respected by Yao Chang (Yao Chang) and Yao Xing (Yao Xing). Since Kumarajiva (Luoshi) entered Guanzhong, many monks and nuns had committed offenses, and Yao Xing was worried about this, so he discussed setting up a Sangha Master to manage them. He issued an edict saying: 'The Great Dharma has spread eastward and is now very prosperous. There are more and more monks and nuns, and a guideline should be established to promote far-reaching rules to save the declining situation. Dharma Master [((素-糸)力)/石] had a reputation for learning in his early years and was known for his virtue in his later years, and can be the Sangha Master of the country.' Sengqian (Sengqian) served as Yuezhong, and Faqin (Faqin) and Huibin (Huibin) served as Senglu. The court supplied carriages and servants. [((素-糸)力)/石] enjoyed the treatment of a servant, and was equipped with two sheep carts for transmitting edicts. Sengqian and others were also rewarded separately. This was very much in line with the public opinion at the time.
望。弘始七年。來加親信。仗白身從。各三十人。僧正之職自[((素-糸)力)/石]始也。然[((素-糸)力)/石]持身甚儉。而說法無怠。歿于大寺。壽七十。
晉曇摩流支
此云法樂。西國人也。棄家以精律著名。弘始七年。至關中。時弗若多羅已化久矣。廬山慧遠。聞支善毗尼。愿竟其學。遣書通好曰。佛教之興。先自上國。分流已來。四百年于茲矣。然比丘根本。皆所未知。頃幸弗若多羅。誦出十誦。方半而沒。茲用追恨。竊聞仁者。亦赍此經。必蒙開施。勿倀憤發。果使始涉之流。不失無上之津。此恩不貲。何以論報。支得書。乃與羅什。足多羅未盡之文。支住長安大寺。沙門慧觀欲延居洛陽。支曰。洛中有人弘法。足以利世。吾當化律學未至之處。於是去。不知所終。
晉道融
汲郡林慮人也。史亡其氏。十二棄家從師。無所得書。遣借論語于旁舍。晚不持歸。曰已習之矣。師使覆之。不遺一字。大嗟異。為落髮。及受具戒。長游關中。依依羅什。什謂姚興曰。比見融公。殆是人類精奇。引見與語。心服之。詔入逍遙園參譯。當是時。什譯菩薩戒本。又譯中論。方就兩卷。融便能講之。什又使講新法華經。而自聽其判析曰。大法之興。正賴此子也。國有婆羅門。自
【現代漢語翻譯】 現代漢語譯本： 釋僧[((素-糸)力)/石]（音譯，含義不詳）。在弘始七年（公元405年）來到，受到姚興的親信和信任。配備了三十名貼身侍從。僧正（佛教僧官名）的職位從此開始。然而，僧[((素-糸)力)/石]生活非常節儉，說法卻從不懈怠，在大寺圓寂，享年七十歲。 晉朝的曇摩流支（Dharmaruci，意譯為法樂）。 此云法樂（Dharmaruci的意譯）。是西域人。他捨棄家庭，以精通戒律而聞名。弘始七年（公元405年）到達關中。當時弗若多羅（Punyatara，意譯為功德）已經去世很久了。廬山的慧遠（Huiyuan）聽說曇摩流支擅長毗尼（Vinaya，意為戒律），希望完成對戒律的學習，於是寫信通好，信中說：『佛教的興盛，最初來自上國（指印度）。分支流傳至今，已經四百年了。然而比丘（Bhikkhu，意為出家男子）的根本戒律，我們都還不知道。近來有幸得到弗若多羅，誦出了《十誦律》，但才誦讀一半就去世了。對此我深感遺憾。我聽說您也帶來了這部經，希望您能慈悲施捨，不要因為憤怒而拒絕。如果能使剛入門的人，不失去通往無上涅槃的途徑，這份恩情無法估量，我該如何報答呢？』曇摩流支收到信后，就與鳩摩羅什（Kumarajiva）一起補足了弗若多羅未完成的經文。曇摩流支住在長安大寺。沙門慧觀（Huiguan）想邀請他到洛陽居住。曇摩流支說：『洛陽有人弘揚佛法，足以利益世人。我應當去教化那些戒律學尚未傳到的地方。』於是離開了，不知最終去了哪裡。 晉朝的道融（Daorong）。 是汲郡林慮（今河南林州）人。史書沒有記載他的姓氏。十二歲時離家跟隨老師，沒有得到什麼書籍。他向鄰居家借閱《論語》，晚上沒有拿回去，說已經學會了。老師讓他背誦，他沒有遺漏一個字。老師非常驚異，為他剃度。等到受了具足戒后，長期在關中游學，依止鳩摩羅什。鳩摩羅什對姚興說：『最近見到道融，他真是人類中的精英。』姚興召見他，與他交談，內心非常佩服。詔令他進入逍遙園參與翻譯。當時，鳩摩羅什翻譯《菩薩戒本》，又翻譯《中論》，剛完成兩卷，道融就能講解了。鳩摩羅什又讓他講解新譯的《法華經》，自己聽他講解分析，說：『大乘佛法的興盛，正要依靠這個人啊。』當時，國有婆羅門（Brahman，印度教祭司），自
【English Translation】 English version: The Venerable Seng[((素-糸)力)/石] (transliteration, meaning unknown) arrived in the seventh year of the Hongshi era (405 AD) and was trusted and relied upon by Yao Xing. He was provided with thirty personal attendants. The position of Sengzheng (a Buddhist monastic official) began from this point. However, Seng[((素-糸)力)/石]'s personal life was very frugal, but he never slacked in expounding the Dharma. He passed away at the Great Temple at the age of seventy. The Jin Dynasty's Dharmaruci (meaning 'Joy of Dharma'). This is called Dharmaruci (the meaning of Dharmaruci). He was a person from the Western Regions (India). He renounced his family and was known for his mastery of the Vinaya (discipline). In the seventh year of the Hongshi era (405 AD), he arrived in Guanzhong. At that time, Punyatara (meaning 'Merit') had already passed away for a long time. Huiyuan of Mount Lu heard that Dharmaruci was skilled in the Vinaya and wished to complete his studies of it. He sent a letter of friendship, saying: 'The flourishing of Buddhism initially came from the Upper Country (India). Since its branching out, it has been four hundred years. However, the fundamental precepts for Bhikkhus (monks) are still unknown to us. Recently, we were fortunate to have Punyatara recite the Daśabhāṇavāra Vinaya, but he passed away after reciting only half of it. I deeply regret this. I have heard that you have also brought this scripture. I hope you can bestow it upon us with compassion and not refuse out of anger. If you can enable those who have just entered the path not to lose the way to unsurpassed Nirvana, this kindness is immeasurable. How can I repay it?' After receiving the letter, Dharmaruci, together with Kumarajiva, completed the unfulfilled text of Punyatara. Dharmaruci resided at the Great Temple in Chang'an. The Shramana (monk) Huiguan wanted to invite him to reside in Luoyang. Dharmaruci said: 'There are people in Luoyang who propagate the Dharma and are sufficient to benefit the world. I should go and teach in places where the study of the Vinaya has not yet reached.' So he left, and his final whereabouts are unknown. The Jin Dynasty's Daorong. He was a native of Linlu in Jiqun (present-day Linzhou, Henan). The historical records do not record his surname. At the age of twelve, he left home to follow a teacher but did not obtain any books. He borrowed the Analects from a neighbor and did not return it in the evening, saying that he had already learned it. The teacher asked him to recite it, and he did not miss a single word. The teacher was greatly astonished and tonsured him. After receiving the full precepts, he traveled and studied in Guanzhong for a long time, relying on Kumarajiva. Kumarajiva said to Yao Xing: 'Recently, I met Daorong, and he is truly an elite among humans.' Yao Xing summoned him, spoke with him, and was deeply impressed. He ordered him to enter Xiaoyao Garden to participate in translation. At that time, Kumarajiva was translating the Bodhisattva Pratimoksha and also translating the Madhyamaka-karika, having just completed two chapters. Daorong was able to explain them. Kumarajiva also had him explain the newly translated Lotus Sutra and listened to his analysis himself, saying: 'The flourishing of Mahayana Buddhism truly depends on this person.' At that time, there was a Brahman (Hindu priest) in the country who
謂盡讀西國書。聞什在關中。乃曰豈可使釋氏之風。獨傳震旦耶。遂駝其書至。姚興幾惑其說。婆羅門乞與僧辨優劣。關中僧皆相視缺然。什謂融曰。子可當之。融顧外道經書未讀。乃密使人盡錄其書目。一覽即誦。剋日論義。姚興與公卿大集。婆羅門以博觀為夸。融數其所讀。並秦地經史。三倍之。什嘲之曰。君乃未聞大秦有學者乎。敢輕遠來。於是婆羅門愧服。再拜融足而去。后還彭城講授。眾常數百人。性不喜喧狎。常登樓讀書。人罕識面。歿壽七十四。著法華大品。維摩義疏。金光明十地品義若干卷。
晉卑摩羅叉
此云無垢眼。罽賓國人。沉鷙有志力。以苦行自律。弘毗尼。為龜茲學者之宗。龜茲陷。避地烏纏。聞羅什在長安。欲使勝品妙味。復沾東土。弘始八年。至關中。什敬禮如師。及什棄世。即引去。游壽春。譯十誦本五十八卷。最後一誦。謂明受戒法。及諸成善法事。逐其義要。改名善誦。叉后赍住石澗。開為六十一卷。最後一誦。改為毗尼誦。故今猶二名存焉。又坐夏江陵之新寺。以漢言講演無作妙本。盛行於時。慧觀習其指要。為兩卷。京師傳寫。紙為增價。終於石澗。壽七十七。為人眼青。時號青眼律師。
晉僧睿
魏郡長樂人。史失其氏。年十八為沙門。師事僧
【現代漢語翻譯】 他說他已經讀完了西域的佛經。聽說鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）在關中，就說：『怎麼能讓佛法只在震旦（古代中國的稱謂）流傳呢？』於是用駱駝馱著他的經書來到關中。姚興（後秦的皇帝）幾乎被他的說法迷惑。婆羅門（Brahman，古印度僧侶）請求與僧人辯論優劣。關中的僧人都面面相覷，沒有人敢應戰。鳩摩羅什對慧融說：『你可以應付他。』慧融考慮到外道的經書還沒有讀過，就秘密地派人把他們的書目全部抄錄下來，看了一遍就能背誦。到了約定的辯論日期，姚興和各位大臣都來觀看。婆羅門以博覽群書自誇，慧融數出他所讀的書，再加上秦地的經史，是他的三倍。鳩摩羅什嘲笑他說：『你難道沒有聽說過大秦（羅馬帝國）也有學者嗎？竟然敢輕視遠道而來的人。』於是婆羅門感到慚愧，拜了拜慧融的腳就離開了。後來回到彭城講學，聽眾常常有數百人。他不喜歡喧鬧，常常登上樓讀書，人們很少認識他。去世時七十四歲。著有《法華經》、《大品般若經》、《維摩詰經義疏》、《金光明經十地品義》等若干卷。
晉代的卑摩羅叉（Vimalākṣa）
意思是『無垢眼』。是罽賓國（Kashmir）人。沉穩有志向和毅力，以苦行來約束自己，弘揚毗尼（Vinaya，戒律），是龜茲（Kucha）學者的宗師。龜茲被攻陷后，避難到烏纏（Udana）。聽說鳩摩羅什在長安，想要使殊勝的妙法，再次沾溉東土。弘始八年，到達關中。鳩摩羅什像對待老師一樣尊敬他。等到鳩摩羅什去世后，他就離開了，遊歷到壽春。翻譯了《十誦律》五十八卷，最後一誦，是說明受戒的方法，以及各種成就善法的事情。於是按照它的義理要點，改名為《善誦》。卑摩羅叉後來帶著經書住在石澗，分為六十一卷，最後一誦，改為《毗尼誦》。所以現在還有兩個名字並存。又在江陵的新寺坐夏安居，用漢語講演無作妙本，當時非常盛行。慧觀學習了他的要旨，寫成兩卷，京城裡爭相傳抄，紙張因此漲價。最終在石澗去世，享年七十七歲。他眼睛是青色的，當時號稱『青眼律師』。
晉代的僧睿（Sengrui）
是魏郡長樂人。史書上沒有記載他的姓氏。十八歲出家為沙門，師從僧
【English Translation】 He said he had finished reading the books of the Western Regions. Hearing that Kumārajīva (a famous translator of Buddhist scriptures) was in Guanzhong, he said, 'How can we allow the Buddhist teachings to be transmitted only in Zhen Dan (ancient name for China)?' So he carried his books on a camel to Guanzhong. Yao Xing (the emperor of Later Qin) was almost misled by his arguments. The Brahman (ancient Indian priest) requested to debate the merits with the monks. The monks in Guanzhong looked at each other, none daring to accept the challenge. Kumārajīva said to Hui Rong, 'You can handle him.' Hui Rong, considering that he had not read the scriptures of the heretics, secretly sent someone to copy all their book lists, and he could recite them after reading them once. On the appointed day of the debate, Yao Xing and his ministers came to watch. The Brahman boasted of his extensive knowledge, but Hui Rong counted the books he had read, plus the classics and histories of Qin, which were three times as many as his. Kumārajīva mocked him, saying, 'Have you not heard that there are scholars in Da Qin (Roman Empire)? How dare you despise those who come from afar?' Thereupon the Brahman felt ashamed, bowed at Hui Rong's feet, and left. Later, he returned to Pengcheng to lecture, and there were often hundreds of listeners. He did not like noise and often went upstairs to read, and people rarely recognized him. He died at the age of seventy-four. He wrote several volumes of the Lotus Sutra, Mahāprajñāpāramitā Sutra, Vimalakirti Sutra Commentary, and Golden Light Sutra Ten Stages Chapter Commentary.
The Jin Dynasty Bhimāroka (Vimalākṣa)
This means 'Immaculate Eye'. He was a native of Kipin (Kashmir). He was calm, ambitious, and resolute, disciplined himself with ascetic practices, and promoted the Vinaya (discipline), and was the master of Kucha scholars. After Kucha was captured, he took refuge in Udan. Hearing that Kumārajīva was in Chang'an, he wanted to make the excellent Dharma once again benefit the Eastern Land. In the eighth year of Hongshi, he arrived in Guanzhong. Kumārajīva respected him as a teacher. When Kumārajīva passed away, he left and traveled to Shouchun. He translated the Ten Recitation Vinaya in fifty-eight volumes, the last recitation of which explained the method of receiving precepts and various matters of accomplishing good deeds. Accordingly, according to its essential meaning, it was renamed Good Recitation. Bhimāroka later took the scriptures and lived in Shijian, dividing them into sixty-one volumes, the last recitation of which was changed to Vinaya Recitation. Therefore, the two names still exist today. He also spent the summer retreat at the New Temple in Jiangling, lecturing on the wonderful original nature of non-action in Chinese, which was very popular at the time. Hui Guan studied its essentials and wrote it into two volumes, which were copied in the capital, and the price of paper increased as a result. He finally died in Shijian at the age of seventy-seven. His eyes were blue, and he was known as the 'Blue-Eyed Vinaya Master'.
The Jin Dynasty Sengrui
He was a native of Changle in Weijun. The historical records do not record his surname. He became a Shramana at the age of eighteen, and studied under Seng
賢法師。博通經論。聽僧朗講放光般若。每致難詞。朗謂賢曰。睿殊有膽氣。其難。吾多不能通。真佳弟子也。羅什至關中。譯禪要三卷。始乃鳩摩羅陀所造。終乃馬鳴大士所造。而其中多外國賢聖之語。亦稱菩薩禪要。睿精練之。分為五門。偽司徒姚嵩。雅相禮敬。興問嵩曰。睿公誰可比。嵩曰未見其比。興嘗法集。公卿咸在。見睿謂嵩曰。四海僧望也。竺法護出法華經語曰。天見人人見天。什誦至此曰。義與西域同。但其辭過質耳。睿曰。將非人天交接。兩得相見乎。什然之。睿講成實論。什曰。此諍論中。有七處文。破毗曇子。能辨之乎。睿舉其處以應。皆當什意。曰子真精識。傳譯有賞音者。吾何恨哉。睿求生安養。坐臥不敢背西。臨終謂同學曰。身口意業。或相違犯。愿施以大慈。為永劫法侶也。於是浴罷。禮拜合爪。西向歿。壽六十七。有同學僧楷。有高行。與睿齊名。
晉僧肇
京兆人。史不書氏。家貧為人傭書。遂博觀經史子集。尤善莊老。年十二。為沙門。名震三輔。羅什在姑臧。往從之。什與語。驚曰法中龍象也。於是攜以歸關中。居逍遙園。詳定經論。四方學者輻輳。設難交攻。而肇迎刃而解。眾皆厭服。時有道生道融僧睿。皆師羅什。號童壽之門四聖。肇初著般若無知論。什見
【現代漢語翻譯】 現代漢語譯本 賢法師（Xian Fashi，人名）。博通經論。聽僧朗（Seng Lang，人名）講解《放光般若經》。每每遇到難解的詞句。僧朗對賢法師說：『道安（Dao An，人名）特別有膽識和氣魄。他提出的難題，我大多不能理解。你真是個好弟子啊。』鳩摩羅什（Kumarajiva）到達關中后。翻譯了《禪要》三卷。最初是鳩摩羅陀（Kumaralata）所造。最終是馬鳴大士（Asvaghosa）所造。而其中有很多外國賢聖的言語。也稱為《菩薩禪要》。道安精通熟練地研究它。將它分為五門。偽司徒姚嵩（Yao Song，人名）。非常敬重道安。姚興（Yao Xing，人名）問姚嵩說：『道安可以和誰相比？』姚嵩說：『沒見過可以和他相比的人。』姚興曾經舉行佛法集會。公卿都在場。姚興見到道安對姚嵩說：『他是四海僧人的希望啊。』竺法護（Zhu Fahu，人名）翻譯的《法華經》中有句話說：『天見人人見天。』鳩摩羅什誦讀到這裡說：『意思和西域相同。但是他的文辭過於樸實了。』道安說：『難道不是人天互相交往。兩方都能互相看見嗎？』鳩摩羅什認為是對的。道安講解《成實論》。鳩摩羅什說：『這部辯論中。有七處文句。駁斥了毗曇宗的人。你能辨別出來嗎？』道安舉出那七處文句來回答。都符合鳩摩羅什的意思。鳩摩羅什說：『你真是精通有見識。翻譯佛經有懂得欣賞的人。我還有什麼遺憾呢。』道安求生西方極樂世界。坐著或躺著都不敢背對西方。臨終時對同學說：『我的身口意三業。或許有相違背冒犯的地方。希望大家施以大慈悲。作為我永遠的法侶啊。』於是沐浴完畢。禮拜合掌。面向西方去世。享年六十七歲。有同學僧人僧楷（Seng Kai，人名）。有高尚的品行。與道安齊名。 晉朝僧人僧肇（Seng Zhao，人名） 京兆（Jingzhao，地名）人。史書沒有記載他的姓氏。家境貧寒替人抄書為生。於是廣泛閱讀經史子集。尤其擅長莊子和老子的學說。十二歲時。做了沙門。名聲震動三輔地區。鳩摩羅什在姑臧（Guzang，地名）。僧肇前去跟隨他。鳩摩羅什與他交談。驚訝地說：『這是佛法中的龍象啊。』於是帶著他回到關中。居住在逍遙園（Xiaoyao Yuan，地名）。詳細地考訂經論。四方的學者像車輻一樣聚集而來。提出難題互相攻擊。而僧肇迎刃而解。眾人都心悅誠服。當時有道生（Dao Sheng，人名）、道融（Dao Rong，人名）、僧睿（Seng Rui，人名）。都是鳩摩羅什的弟子。號稱童壽（Tong Shou，鳩摩羅什的別稱）門下的四聖。僧肇最初寫了《般若無知論》。鳩摩羅什看到后
【English Translation】 English version The Dharma Master Xian (Xian Fashi, a person's name) was well-versed in scriptures and treatises. He listened to the monk Lang (Seng Lang, a person's name) explain the 'Fangguang Prajna Sutra'. He often encountered difficult words and phrases. Lang said to Xian: 'Dao An (Dao An, a person's name) has extraordinary courage and spirit. I often cannot understand the difficult questions he raises. You are truly a good disciple.' When Kumarajiva arrived in Guanzhong, he translated three volumes of 'Dhyana Essentials'. It was initially created by Kumaralata and ultimately by Asvaghosa. Among them are many words of foreign sages, also called 'Bodhisattva Dhyana Essentials'. Dao An thoroughly studied it and divided it into five sections. The false Minister Yao Song (Yao Song, a person's name) greatly respected Dao An. Yao Xing (Yao Xing, a person's name) asked Yao Song: 'Who can Dao An be compared to?' Yao Song said: 'I have never seen anyone comparable to him.' Yao Xing once held a Dharma assembly, and all the ministers were present. Seeing Dao An, Yao Xing said to Yao Song: 'He is the hope of monks from all over the world.' In the 'Lotus Sutra' translated by Zhu Fahu (Zhu Fahu, a person's name), there is a saying: 'Heaven sees people, and people see heaven.' When Kumarajiva recited this, he said: 'The meaning is the same as in the Western Regions, but the wording is too simple.' Dao An said: 'Isn't it that humans and gods interact, and both sides can see each other?' Kumarajiva agreed. Dao An lectured on the 'Tattvasiddhi Shastra'. Kumarajiva said: 'In this debate, there are seven passages that refute the Sarvastivadins. Can you identify them?' Dao An pointed out the seven passages in response, all of which matched Kumarajiva's meaning. Kumarajiva said: 'You are truly knowledgeable and insightful. There are those who appreciate the translation of scriptures. What regrets do I have?' Dao An sought rebirth in the Pure Land of the West. He never dared to turn his back on the West, whether sitting or lying down. On his deathbed, he said to his fellow students: 'My actions of body, speech, and mind may have been contradictory or offensive. I hope everyone will show great compassion and be my eternal Dharma companions.' Then, after bathing, he bowed with his palms together, facing west, and passed away at the age of sixty-seven. There was a fellow monk named Seng Kai (Seng Kai, a person's name) who had noble conduct and was as famous as Dao An. The Jin Dynasty monk Seng Zhao (Seng Zhao, a person's name) He was from Jingzhao (Jingzhao, a place name). History books do not record his surname. His family was poor, and he made a living by copying books for others. Thus, he widely read classics, histories, philosophical works, and literary collections. He was especially good at the teachings of Zhuangzi and Laozi. At the age of twelve, he became a Shramana, and his name shook the Three Auxiliary Regions. Kumarajiva was in Guzang (Guzang, a place name). Seng Zhao went to follow him. Kumarajiva spoke with him and exclaimed: 'This is a dragon and elephant in the Dharma!' So he took him back to Guanzhong and resided in Xiaoyao Garden (Xiaoyao Yuan, a place name). He carefully examined the scriptures and treatises. Scholars from all directions gathered like spokes on a wheel. They raised difficult questions and attacked each other, but Seng Zhao resolved them with ease. Everyone was convinced. At that time, there were Dao Sheng (Dao Sheng, a person's name), Dao Rong (Dao Rong, a person's name), and Seng Rui (Seng Rui, a person's name), all disciples of Kumarajiva, known as the Four Sages of Tong Shou's (Tong Shou, Kumarajiva's alias) gate. Seng Zhao initially wrote the 'Prajna Is Non-Knowing Treatise'. When Kumarajiva saw it,
之曰。吾解不謝子。文當相挹。劉遺民得之。以呈遠公。遠公搏髀嘆。以為未嘗有也。后又著不真空論。物不遷論。注維摩經。什化去追悼之。又著涅槃無名論。皆妙造精微。姚興敬重其筆札。使頒傳。義熙十年歿。壽三十二。
晉慧遠
生賈氏。雁門樓煩人也。年十二。隨其舅令狐君。學于許洛間。博極群書。得老莊之要。風鑒朗拔。在諸生中。龍章鳳姿。照映魚鳥。既冠。將渡江與范宣子俱隱。值中原亂。兵戈塞路。聞道安在太行恒山寺講般若。遂與弟慧持俱造之。一面歸敬。愿落髮。就弟子之列。以終業焉。既受具。以大法為己任。年二十四即就講說。秦建元九年。襄陽平安公為朱序所得。因決別。南抵荊州。止上明寺。欲游羅浮。泊舟潯陽。見匡山愛之。廬于山陰。以杖卓地曰。有泉當住。泉忽涌。因定居焉。常誦經泉上。有龍出聽。因號龍泉寺。沙門慧永住西林。恨所居逼側。不能多容。而請太守桓伊。為立東林寺。古傳有佛影在月氏國那竭城南。古石室中。去流沙。一萬五千八百餘里。欲往瞻禮。恨骨不能飛。有西域道士。為遠畫之壁間。遠著銘五章。能疏其妙。陶侃鎮廣州。有漁得阿育王所鑄文殊像于海中。送寒溪寺。寺主僧珍徑夏口。夢寺火而像不壞。馳歸果然。侃以其威靈。及移鎮。
【現代漢語翻譯】 現代漢語譯本： 說道：『我的理解不如你，文章應當互相推崇。』劉遺民得到這些文章后，呈給慧遠（Huìyuǎn，東晉僧侶）。慧遠拍著大腿讚歎，認為從未有過這樣的作品。後來又著有《不真空論》、《物不遷論》，註釋《維摩經》。鳩摩羅什（Jūmóluóshí，後秦時期著名的佛經翻譯家）圓寂后，他寫文章追悼。又著有《涅槃無名論》，都精妙深奧。姚興（Yáo Xīng，後秦的君主）敬重他的文筆，命人頒佈傳抄。義熙十年去世，享年三十二歲。
晉 慧遠（Huìyuǎn，東晉僧侶）
俗家姓賈，是雁門樓煩人。十二歲時，跟隨他的舅舅令狐君，在許洛一帶學習，廣泛閱讀各種書籍，掌握了老莊思想的精髓。他風度翩翩，才華出衆，在學生中如同龍章鳳姿，光彩照人。成年後，打算渡江與范宣子一同隱居，正趕上中原戰亂，道路被兵戈阻斷。聽說道安（Dào'ān，東晉時期著名的佛教僧侶）在太行恒山寺講授《般若經》，於是與弟弟慧持一同前往拜訪。一見面就表示歸順敬佩，希望剃度出家，成為他的弟子，以完成學業。受戒后，以弘揚佛法為己任。二十四歲時就開始講經說法。秦建元九年，襄陽平安公被朱序俘虜，慧遠因此告別，南下抵達荊州，住在上明寺。想要去羅浮山遊覽，船停靠在潯陽，看到匡山（即廬山）后非常喜愛，便在山陰建造房屋居住。他用手杖敲擊地面說：『這裡有泉水就應當住下。』泉水忽然涌出，於是決定在此定居。他經常在泉水邊誦經，有龍出現聽經，因此將寺廟命名為龍泉寺。沙門慧永（Huìyǒng，東晉僧侶）住在西林寺，遺憾住的地方狹窄，不能容納更多的人，於是請太守桓伊為他建造東林寺。古老的傳說中有佛影在月氏國那竭城南的古石室中，距離流沙一萬五千八百多里，慧遠想要前去瞻仰，遺憾自己不能飛。有西域道士為他在墻壁上畫出佛影，慧遠寫了五章銘文，能夠闡述其中的奧妙。陶侃（Táo Kǎn，東晉名將）鎮守廣州時，有漁民從海中打撈出阿育王（Āyùwáng，古印度孔雀王朝的國王）所鑄造的文殊菩薩像，送到寒溪寺。寺廟主持僧珍路過夏口，夢見寺廟失火但佛像完好無損，急忙趕回，果然如此。陶侃認為佛像有威靈，等到他調任時，
【English Translation】 English version: He said, 'My understanding is not as good as yours, and our writings should complement each other.' Liu Yimin obtained these writings and presented them to Huiyuan (Huìyuǎn, a Buddhist monk of the Eastern Jin Dynasty). Huiyuan slapped his thigh in admiration, believing that he had never seen such works before. Later, he also wrote 'On the Unreality of Emptiness,' 'On the Immutability of Things,' and annotated the 'Vimalakirti Sutra.' After the death of Kumarajiva (Jūmóluóshí, a famous translator of Buddhist scriptures during the Later Qin Dynasty), he wrote an article in mourning. He also wrote 'Treatise on the Namelessness of Nirvana,' all of which were exquisitely profound. Yao Xing (Yáo Xīng, the ruler of the Later Qin Dynasty) respected his writing and ordered it to be distributed and copied. He died in the tenth year of Yixi, at the age of thirty-two.
Jin Dynasty, Huiyuan (Huìyuǎn, a Buddhist monk of the Eastern Jin Dynasty)
His secular surname was Jia, and he was a native of Loufan in Yanmen. At the age of twelve, he followed his uncle Linghu Jun to study in the area of Xu and Luo, extensively reading various books and mastering the essence of Lao-Zhuang thought. He was elegant and talented, and among the students, he was like a dragon and phoenix, shining brightly. After coming of age, he planned to cross the river and live in seclusion with Fan Xuanzi, but he encountered the chaos of the Central Plains, and the roads were blocked by soldiers. Hearing that Dao'an (Dào'ān, a famous Buddhist monk of the Eastern Jin Dynasty) was lecturing on the 'Prajna Sutra' at Hengshan Temple in Taihang, he went to visit him with his younger brother Huichi. Upon meeting him, he expressed his allegiance and admiration, hoping to be ordained as a monk and become his disciple to complete his studies. After being ordained, he took it upon himself to promote the Dharma. At the age of twenty-four, he began to preach and lecture. In the ninth year of Jianyuan in the Qin Dynasty, the Duke of Ping'an of Xiangyang was captured by Zhu Xu, so Huiyuan bid farewell and went south to Jingzhou, staying at Shangming Temple. Wanting to visit Mount Luofu, his boat docked at Xunyang, and he fell in love with Mount Kuang (i.e., Mount Lu), so he built a house in the shade of the mountain to live in. He struck the ground with his staff and said, 'If there is a spring here, I should stay.' A spring suddenly gushed out, so he decided to settle here. He often recited scriptures by the spring, and a dragon appeared to listen, so he named the temple Longquan Temple (Dragon Spring Temple). The monk Huiyong (Huìyǒng, a Buddhist monk of the Eastern Jin Dynasty) lived in the West Forest Temple, regretting that his residence was narrow and could not accommodate more people, so he asked the governor Huan Yi to build the East Forest Temple for him. Ancient legends say that there is a Buddha's shadow in the ancient stone chamber south of Najie City in the Yuezhi Kingdom, more than 15,800 li from the quicksand. Huiyuan wanted to go and pay homage, but regretted that he could not fly. A Taoist priest from the Western Regions painted the Buddha's shadow on the wall for him, and Huiyuan wrote five chapters of inscriptions, which could explain the mysteries within. When Tao Kan (Táo Kǎn, a famous general of the Eastern Jin Dynasty) was stationed in Guangzhou, a fisherman salvaged a Manjushri Bodhisattva statue cast by King Ashoka (Āyùwáng, the king of the ancient Indian Maurya Dynasty) from the sea and sent it to Hanxi Temple. The abbot of the temple, Sengzhen, passed by Xia Kou and dreamed that the temple was on fire but the statue was intact, so he rushed back and it was indeed so. Tao Kan believed that the statue had power, and when he was transferred,
使人迎之。十輩不能舉。既而登舟又沒。終不能得。及遠創寺既成。而像自至。蓋其誠感然也。故時人為之謠曰。陶維劍雄。像以神標。云翔泥宿。一何遙遙。可以誠致。難以力招。彭城劉遺民。豫章雷次宗。雁門周續之。新蔡畢穎之。南陽宗炳張士民季碩等十八人。從遠遊。乃于無量壽象前。使劉遺民著文。立誓期生西方。殷仲堪如荊州。過山中臨北澗。聽遠講易嘆曰。識盡精微。不受擬度。世間安有此等人品乎。俳徊終日而罷。盧循初據江州。嘗詣遠。遠少與循父嘏善。見循欣然。道舊。有諫者曰。循返逆。公與厚。禍斯至矣。遠曰。我佛法中。情無取捨。豈不知為識者所察。非吾所懼也。及武帝討循。屯桑尾。有以遠交循為言。武帝曰。遠公世外人。其可以是量之哉。遣使送敬。且飯僧。聞羅什入關。遣書通好。獻比量衣裁。使登高座。爲著之。並漉器皆珍貺。什答書。其略曰。經言。末後東方有護法菩薩。勖哉仁者。善弘其事。有偈曰。既以舍染樂。心得善攝不。若得不馳散。深入實相否。必竟空相中。其心無所樂。若悅禪智慧。是法性無照。虛誑等無實。亦非停心住。仁者所得法。幸愿示其要。遠又以書答其偈曰。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。惑相更相乘。觸理自生滯。因緣雖無主
。開途非一世。時無悟宗匠。誰將握玄契。來問尚悠悠。相與期卒歲。初中土未有泥洹常住之說。但云壽令長遠而已。遠曰。佛是至極。至極則無變。無變之理。豈有窮哉。乃著法性論曰。至極則以不變為性。得性為體極為宗。羅什見論曰。邊國人未見經。便暗與理合。豈不妙哉。秦王姚興致書。餉遠龜茲細縷雜變像。以伸款敬。又姚嵩獻珠像。並釋論云。大智論新記。龍勝所作。法師當冠以序。昭示萬世。此邦道士。同所欽聞也。遠以書辭不敏。文多不載。然恨大論文多。鈔其要。為二十卷。桓玄討殷仲堪。軍經山北。邀遠出虎溪。遠稱疾不出。玄自入山。左右諫玄。勿復拜。及見遠。不覺致敬。玄問。不敢毀傷。何以翦削。遠答以立身行道。當自有意。豈以翦發文身。讓季歷而非泰伯乎。玄出山。謂左右曰。實生所未見也。玄后以震主之威。苦欲致之。而遠堅臥不動。俄而玄欲沙汰僧眾。且謂。唯匡山道德所居。不在搜簡之例。於是遠以書抵玄。其詞皆陽縱而陰奪之。成帝幼沖。庾冰用事。以沙門應敬王者。而尚書何充。僕射褚翌諸葛恢等。奏議不應。眾議同何充等。門下觀望駁議紛然。玄在姑熟。以書問遠當不。且曰。此一代大事。不可令朝廷失體也。得八座書。今以似君。君其件件詳論不敬之意。以釋其疑。
【現代漢語翻譯】 現代漢語譯本：開啟修行之路並非只有一種方式。那個時代沒有領悟佛法的宗師，誰能掌握這玄妙的契機？前來請教的人還很稀少。我們相約一起度過這一年。當初中原地區還沒有關於涅槃（Nirvana，寂滅）常住的說法，只說壽命長遠而已。慧遠（Huiyuan）說：『佛是至高無上的，至高無上就沒有變化。沒有變化的道理，難道會有窮盡嗎？』於是撰寫了《法性論》，說：『至高無上是以不變為本性，得到本性為本體，至極為宗旨。』鳩摩羅什（Kumarajiva）看到此論說：『邊遠地區的人沒有見過佛經，卻暗自與真理相合，豈不是很妙嗎！』 秦王姚興（Yao Xing）寫信，贈送慧遠來自龜茲（Kucha）的精美絲織品和各種佛像，以表達敬意。姚嵩（Yao Song）也獻上珍珠佛像，並附上註釋說：《大智度論》的新註釋是龍樹（Nagarjuna）所作，希望法師您能為它作序，昭示萬世。這裡的道士們也都欽佩您的學識。』慧遠認為自己不擅長寫作，文章寫得不好，所以沒有全部收錄。但他遺憾《大智度論》篇幅太長，於是摘錄其要點，編為二十卷。 桓玄（Huan Xuan）討伐殷仲堪（Yin Zhongkan），軍隊經過廬山北面，邀請慧遠到虎溪相見。慧遠稱病不出。桓玄親自入山，左右勸諫桓玄不要再行跪拜之禮。等到見到慧遠，桓玄不由自主地表示敬意。桓玄問：『不敢毀傷身體，為何要剃髮？』慧遠回答說：『立身行道，自然有自己的想法，難道要因為剃髮紋身，就讓季歷（Ji Li）而不讓泰伯（Tai Bo）嗎？』桓玄出山后，對左右說：『這真是我平生所未見的人啊。』 桓玄後來憑藉震懾君主的威勢，極力想讓慧遠出山，但慧遠堅決不出。不久，桓玄想要篩選僧眾，並且說：『只有匡山（Mount Lu）是道德高尚的人居住的地方，不在搜查篩選之列。』於是慧遠寫信給桓玄，信中的措辭都是表面上順從，實際上卻在暗中反駁。成帝（Emperor Cheng）年幼，庾冰（Yu Bing）當權，認為沙門應該尊敬君王，而尚書何充（He Chong）、僕射褚翌（Chu Yi）、諸葛恢（Zhuge Hui）等人上奏認為不應該。眾人的意見與何充等人相同，門下省觀望，駁斥的議論紛紛。桓玄在姑孰（Gushu），寫信問慧遠是否應該尊敬君王，並且說：『這是一代大事，不能讓朝廷失去禮儀。』收到了八座（指三公或尚書令等高官）的來信，現在把信給您看，請您詳細論述不敬君王的理由，以消除他們的疑慮。
【English Translation】 English version: Opening the path is not limited to one way. In that era, there were no masters who understood the essence of Buddhism. Who will grasp this profound opportunity? Those who come to inquire are still few. We agreed to spend this year together. Initially, in the Central Plains, there was no concept of Nirvana (Nirvana, extinction) being permanent; it was only said that life was long. Huiyuan (Huiyuan) said, 'The Buddha is supreme, and the supreme has no change. If there is no change, how can there be an end?' Therefore, he wrote the 'Treatise on Dharma-nature,' saying, 'The supreme takes immutability as its nature, obtaining the nature as its substance, and the ultimate as its purpose.' Kumarajiva (Kumarajiva) saw this treatise and said, 'People in remote regions have not seen the scriptures, yet they secretly agree with the truth. Isn't it wonderful!' King Yao Xing (Yao Xing) of Qin wrote a letter, sending Huiyuan exquisite silk fabrics and various Buddha statues from Kucha (Kucha) to express his respect. Yao Song (Yao Song) also presented a pearl Buddha statue, along with a commentary saying, 'The new commentary on the Mahaprajnaparamita Sastra was written by Nagarjuna (Nagarjuna). I hope that you, Master, can write a preface for it to enlighten future generations. The Taoists here also admire your knowledge.' Huiyuan believed that he was not good at writing and that his articles were not well-written, so he did not include them all. However, he regretted that the Mahaprajnaparamita Sastra was too long, so he extracted its essentials and compiled them into twenty volumes. Huan Xuan (Huan Xuan) was campaigning against Yin Zhongkan (Yin Zhongkan). His army passed by the north side of Mount Lu (Mount Lu), and he invited Huiyuan to meet at Tiger Creek. Huiyuan claimed to be ill and did not come out. Huan Xuan personally entered the mountain, and his attendants advised him not to bow. When he saw Huiyuan, Huan Xuan could not help but express his respect. Huan Xuan asked, 'I dare not harm my body, why shave your head?' Huiyuan replied, 'Establishing oneself and practicing the Way naturally have their own intentions. Should we let Ji Li (Ji Li) instead of Tai Bo (Tai Bo) because of shaving our heads and tattooing our bodies?' After Huan Xuan left the mountain, he said to his attendants, 'This is truly someone I have never seen in my life.' Later, Huan Xuan, relying on his power to intimidate the emperor, tried his best to get Huiyuan to come out of the mountain, but Huiyuan firmly refused. Soon, Huan Xuan wanted to screen the monks and said, 'Only Mount Kuang (Mount Lu) is where virtuous people reside, and it is not subject to search and screening.' Therefore, Huiyuan wrote a letter to Huan Xuan, the wording of which was superficially compliant but actually subtly refuted. Emperor Cheng (Emperor Cheng) was young, and Yu Bing (Yu Bing) was in power, believing that monks should respect the monarch, while Shangshu He Chong (He Chong), Pushe Chu Yi (Chu Yi), Zhuge Hui (Zhuge Hui) and others memorialized that they should not. The opinions of the people were the same as those of He Chong and others, and the Menxia Province watched and the arguments of refutation were numerous. Huan Xuan was in Gushu (Gushu) and wrote to Huiyuan asking whether he should respect the monarch, saying, 'This is a major event of the generation, and the court cannot lose its etiquette.' He received letters from the Eight Seats (referring to high officials such as the Three Dukes or Shangshu Ling), and now he shows you the letters, asking you to discuss in detail the reasons for not respecting the monarch in order to dispel their doubts.
便當行之。遠答書。其略曰。伽黎非朝宗之服。缽具非廊廟之器。會玄篡位。下書曰。佛法宏大。所不能測。昔推奉主之情。故興其敬。今事既在己。宜盡謙禮。諸道人勿復致禮也。遠乃著沙門不敬王者論。凡五首。妙盡物情。玄西奔。安帝自江陵還京師。輔國何無忌。勸遠候迎。遠稱疾不行。帝遣使勞問。遠修書敘悃誠。帝佳之。謝靈運恃才氣出人上。見遠悠然意消。遠卜居三十年。影不出山。跡不入俗。每送客遊履。以虎溪為限。以晉義熙十二年八月。初示疾。至六日困篤。大德耆宿。請飲豉酒。不許。又請飲米汁。不許。又請以蜜水為漿。乃命律師撿卷。未見而終。壽八十三。遺命露骸松下。弟子不忍收葬。潯陽太守阮保。于山西嶺。鑿壙開𡑞。有文集十卷。
晉道恒
藍田人。史失其氏。年九歲。處士張忠見之謂人曰。此兒有好相。仕必為王者輔。出家必光顯佛乘。吾恨老不及見也。恒幼孤。事後母以孝聞。家貧。鬻圖書以自給。年二十。後母亡。服終為沙門。聞羅什入關。往依之。什愛其高才。與道標齊名。姚興以恒標二人神俊。有經綸術業。乃下詔。令尚書令姚顯。敦逼罷道。二士於是上書陳情。其略曰。漢光武成嚴陵之節。魏文帝全管寧之高。階下天縱之聖。議論每遠輩堯舜。今乃冠巾兩
【現代漢語翻譯】 現代漢語譯本：於是便允許他這樣做。慧遠寫了回信，信中的大意是：『袈裟並非朝廷祭祀所用的禮服，缽盂也不是朝廷殿堂上的器物。』會玄篡位后，下詔書說：『佛法宏大精深，不是我所能測度的。過去推崇侍奉主上的心情，所以表達敬意。現在既然由我來處理政事，應該儘量謙遜有禮。各位道人不必再向我行禮了。』於是慧遠寫了《沙門不敬王者論》，共五篇，精妙地闡述了事物的道理人情。會玄向西逃奔，安帝從江陵返回京師。輔國將軍何無忌勸慧遠前去迎接，慧遠稱病不去。安帝派遣使者慰問，慧遠修書陳述自己的誠意，安帝對此表示讚賞。謝靈運依仗自己的才氣，自視高於他人，見到慧遠后，傲氣便消減了。慧遠在廬山卜居三十年，身影不離開山，足跡不進入世俗。每次送客遊覽，都以虎溪為界。晉義熙十二年八月，開始生病，到初六病情危重。德高望重的老僧們，請求給他喝豆豉酒，慧遠不允許。又請求給他喝米湯，慧遠不允許。又請求用蜂蜜水當飲料，慧遠才命律師檢查戒律，還沒看完就去世了，享年八十三歲。遺囑是將遺體暴露在松樹下。弟子們不忍心，於是收斂安葬。潯陽太守阮保在山西嶺，開鑿墓穴。有文集十卷傳世。 晉朝的道恒，是藍田人。史書上沒有記載他的姓氏。九歲時，隱士張忠見到他后對人說：『這個孩子有好的面相，如果做官，必定會成為輔佐君王的賢臣；如果出家，必定會弘揚佛法。我遺憾自己年老，不能親眼看到那一天了。』道恒幼年喪父，侍奉繼母以孝順聞名。家境貧寒，靠賣書來維持生計。二十歲時，繼母去世，服喪期滿后出家為僧。聽說鳩摩羅什（Kumarajiva）進入關中，便前去依附他。鳩摩羅什喜愛他的高才，與道標齊名。姚興認為道恒和道標二人神采俊逸，有治理國家的才能，於是下詔，命令尚書令姚顯，敦促他們還俗。二人於是上書陳述自己的心意，信中的大意是：『漢光武帝成全了嚴光（Yan Guang）不願做官的高風亮節，魏文帝保全了管寧（Guan Ning）的高尚品格。陛下是天縱英明的聖人，議論見解遠超堯舜。如今卻要強迫我們還俗……』
【English Translation】 English version: Then he was allowed to do so. Huiyuan wrote a reply, the gist of which was: 'The kasaya (robe) is not the ceremonial dress used in the imperial court's sacrifices, and the alms bowl is not an implement of the imperial ancestral temple.' After Huan Xuan usurped the throne, he issued an edict saying: 'The Buddha's Dharma is vast and profound, beyond my ability to fathom. In the past, I revered and served the ruler, so I showed respect. Now that I am in charge of affairs, I should be as humble and courteous as possible. All Daoists (monks) need not bow to me anymore.' Thereupon, Huiyuan wrote 'On Why Monks Do Not Bow to Kings,' in five chapters, which profoundly elucidated the principles of things and human sentiments. Huan Xuan fled west, and Emperor An returned to the capital from Jiangling. General He Wuji, who assisted the state, advised Huiyuan to go and greet him, but Huiyuan claimed illness and did not go. Emperor An sent an envoy to inquire after him, and Huiyuan wrote a letter expressing his sincerity, which Emperor An appreciated. Xie Lingyun, relying on his talent and considering himself superior to others, saw Huiyuan and his arrogance diminished. Huiyuan lived in seclusion on Mount Lu for thirty years, his shadow never leaving the mountain, his footprints never entering the secular world. Each time he saw guests off, he would limit it to Tiger Creek. In August of the twelfth year of the Yixi era of the Jin Dynasty, he first fell ill, and by the sixth day, his condition was critical. Senior monks of great virtue asked him to drink fermented soybean wine, but he refused. They then asked him to drink rice soup, but he refused. They then asked to use honey water as a beverage, and only then did he order the Vinaya master to examine the precepts, but he passed away before it was finished, at the age of eighty-three. His will was to expose his body under the pine trees. His disciples could not bear to do so, so they collected and buried him. Ruan Bao, the governor of Xunyang, dug a tomb on the west ridge of the mountain. Ten volumes of his collected works have been passed down. Daoheng of the Jin Dynasty was a native of Lantian. The historical records do not record his surname. When he was nine years old, the recluse Zhang Zhong saw him and said to people: 'This child has a good countenance. If he becomes an official, he will surely become a virtuous minister assisting the ruler; if he becomes a monk, he will surely promote the Buddha's Dharma. I regret that I am old and will not be able to see that day.' Daoheng lost his father at a young age and was known for his filial piety in serving his stepmother. His family was poor, and he supported himself by selling books. When he was twenty years old, his stepmother passed away, and after the mourning period, he became a monk. Hearing that Kumarajiva (Kumarajiva) had entered Guanzhong, he went to attach himself to him. Kumarajiva loved his great talent and was as famous as Daobiao. Yao Xing believed that Daoheng and Daobiao were both handsome and had the talent to govern the country, so he issued an edict ordering Yao Xian, the Minister of the Imperial Secretariat, to urge them to return to secular life. The two then wrote a letter stating their intentions, the gist of which was: 'Emperor Guangwu of the Han Dynasty fulfilled Yan Guang's (Yan Guang) noble integrity of not wanting to be an official, and Emperor Wen of the Wei Dynasty preserved Guan Ning's (Guan Ning) noble character. Your Majesty is a divinely intelligent sage, and your discussions and insights far surpass Yao and Shun. Now you want to force us to return to secular life...'
道人。反在光武魏文下乎。興又書與羅什僧[((素-糸)力)/石]。使勸諭之。必欲其反初服。什[((素-糸)力)/石]皆奏章。敷敘其事。略曰。唯聖人為能通天下之志。恒標業已毀除毛髮。服不正之服。今使復簪紳立朝。非通其志也。且大秦龍興。異才輩出。如恒標等。未為超卓。於是一眾懇乞。乃得寢免。恒嘆曰。名真道之累也。乃逃去。遂沒于瑯瑘山中。晉義熙十三年。壽七十三。恒著釋敘論百行箴。標亦有文。
宋法顯
姓龔氏。平陽武陽人。三兄皆以病死齠齔中。顯三歲亦病。父懼施以出家。而終不遣。數歲病垂死。乃送寺中。一夕差。因留不復歸。母為舍寺門外。父亡。叔使返俗。顯曰。母得所養足矣。安在我。悉以先世產業歸叔。無所問。母亡。葬之如禮。嘗與同學沙門數十人。刈稻田中。盜忽至。眾皆蒼黃走。顯獨留語盜曰。若前世不施。致今世之饑。今世復行劫奪。獨不念後世乎。盜慚棄去。既受戒。志行明決。每以經律舛闕。誓于尋求。晉隆安三年。偕沙門慧景道整等。西渡流沙。熱風惡鬼。遇者必死。蔥嶺危壁千仞。冬夏積雪。施杙險處。僅能過。凡涉水七百餘所。中有緣絙而渡者又十餘所。皆漢之張騫甘英奉使。所未嘗至也。雪山寒甚。慧景股慄而死。如是又三
【現代漢語翻譯】 現代漢語譯本： 道人恒標，反而要在光武帝和魏文帝之下嗎？於是興又寫信給鳩摩羅什和僧[((素-糸)力)/石]（不確定含義，可能是人名）。讓他們勸說恒標，一定要讓他恢復最初的俗家裝束。鳩摩羅什和僧[((素-糸)力)/石]都上奏章，詳細陳述這件事，大略說：『只有聖人才能通曉天下人的志向。恒標已經毀除毛髮，穿著不正的服裝，現在讓他重新戴上簪纓，站在朝廷上，這不是通曉他的志向啊。況且大秦正興盛，各種傑出人才輩出，像恒標這樣的人，還算不上特別卓越。』因此大家懇切請求，才得以免除恒標還俗。恒標感嘆說：『名聲真是修道的累贅啊！』於是逃走了，最終隱沒在瑯琊山中。晉義熙十三年去世，享年七十三歲。恒標著有《釋敘論》、《百行箴》，恒標也有文章傳世。
宋朝法顯（人名） 姓龔，是平陽郡武陽縣人。他的三個哥哥都在年幼時因病去世。法顯三歲時也生病，他的父親害怕，就許願讓他出家，但始終沒有送他去。過了幾年，法顯病重垂危，才被送到寺廟中。一個晚上病就好了，因此留在寺廟中沒有再回家。他的母親在寺廟門外為他建了一間屋子。父親去世后，叔父讓他還俗，法顯說：『母親得到供養就足夠了，哪裡還需要我呢？』把先輩的產業全部歸還給叔父，沒有提出任何要求。母親去世后，按照禮儀安葬了她。曾經和幾十個同學沙門在稻田中割稻，盜賊突然來了，大家都驚慌逃跑，只有法顯獨自留下對盜賊說：『如果前世不佈施，導致今世的飢餓，今世又進行搶劫，難道不考慮後世嗎？』盜賊感到慚愧，丟下東西離開了。受戒后，法顯志向堅定，行為果斷。常常因為經律有缺失，發誓要尋求完善。晉隆安三年，和沙門慧景、道整等人一起，向西渡過流沙。那裡有熱風和惡鬼，遇到的人必定死亡。蔥嶺的懸崖峭壁高達千仞，冬夏都積雪，在危險的地方設定木樁，才能勉強通過。總共涉水七百多處，其中有十多處需要攀緣繩索才能渡過。這些地方都是漢朝的張騫、甘英奉命出使時，所沒有到達過的。雪山非常寒冷，慧景因寒冷而死。像這樣又過了三年
【English Translation】 English version: 'Was the Daoist Heng Biao inferior to Emperor Guangwu and Emperor Wen of Wei?' Xing then wrote to Kumarajiva and Monk [((素-糸)力)/石] (uncertain meaning, possibly a name), asking them to persuade Heng Biao to revert to his original lay attire. Kumarajiva and Monk [((素-糸)力)/石] both submitted memorials, elaborating on the matter, roughly stating: 'Only a sage can understand the aspirations of all under heaven. Heng Biao has already shaved his head and wears improper clothing. Now, to have him put on a hat and stand in court is not to understand his aspirations. Moreover, the Great Qin is flourishing, and various outstanding talents are emerging. People like Heng Biao are not particularly outstanding.' Therefore, everyone earnestly pleaded, and he was exempted from returning to lay life. Heng Biao sighed, 'Fame is truly a burden to cultivation!' He then fled and eventually disappeared into Mount Langya. He died in the thirteenth year of the Jin Dynasty's Yixi era, at the age of seventy-three. Heng Biao wrote 'Explanations and Narratives on釋敘論' and 'Admonitions on a Hundred Actions百行箴'. Biao also had writings that were passed down.
Song Dynasty, Fa Xian (name) His surname was Gong, and he was from Wuyang County, Pingyang Prefecture. His three older brothers all died of illness in their childhood. When Fa Xian was three years old, he also became ill. His father, fearing the worst, vowed to let him become a monk, but never sent him. After a few years, Fa Xian became critically ill and was sent to a temple. He recovered one night and stayed in the temple, never returning home. His mother built a house for him outside the temple gate. After his father died, his uncle asked him to return to lay life. Fa Xian said, 'It is enough that my mother is provided for. What need is there for me?' He returned all the ancestral property to his uncle without asking for anything. After his mother died, he buried her according to ritual. Once, he and dozens of fellow monks were harvesting rice in the fields when robbers suddenly arrived. Everyone fled in panic, except for Fa Xian, who stayed behind and said to the robbers, 'If you did not give alms in your previous life, you would be hungry in this life. Now you are robbing again. Do you not think of the next life?' The robbers were ashamed and left. After being ordained, Fa Xian was determined and decisive in his actions. He often vowed to seek perfection because the scriptures and precepts were incomplete. In the third year of the Jin Dynasty's Long'an era, he and the monks Huijing, Daozheng, and others crossed the shifting sands westward. There were hot winds and evil spirits there, and those who encountered them would surely die. The cliffs of the Congling Mountains were thousands of feet high, and snow accumulated in winter and summer. Stakes were placed in dangerous places so that they could barely pass. In all, they crossed more than seven hundred bodies of water, more than ten of which required climbing ropes to cross. These places were never reached by Zhang Qian and Gan Ying of the Han Dynasty when they were sent on missions. The snow mountains were extremely cold, and Huijing died of cold. After another three years like this
十餘國。而後及天竺。去王舍城三十里有寺。問耆阇崛山安在。寺僧曰。莫夜矣。且多黑獅子食人。不可往。顯念以吾欲瞻禮聖蹟。幸至此。茍今夕死。則吾志不酬。竟造無所畏。獨俳徊山中。拜瞻流涕曰。我不自知身之至此也。坐樹下誦經。夜三鼓矣。獅子蹲踞䑛龁。顯以手循之曰。欲肉醉我。遲誦經畢。於是俱妥尾去。明日歸路逢一老宿。植杖立挹。不答。頃有小年來。顯問耆年為誰。曰頭陀迦葉大弟子也。顯追之至山。有石塞巖竇。不得往。至迦施國。坐夏。有蛇耳處白。置於銅盂酪中。從上座至下行遍乃化去。寺僧曰。白耳龍也。寺龍所造。歲輒一出。至五天竺。于摩竭提邑波連弗河阿育王塔南天竺寺。得摩訶僧祇律。又得薩婆多律。雜阿毗曇心。方等泥洹等經。留三年。學梵書梵語。以經像附商舶。至獅子國。同侶皆無在者。孑然獨止而已。商有以紈扇供佛者。顯見之因思歸。又二年。得彌沙塞律。長雜二阿含。皆漢地所未有。因附舶以還。忽颶作。舶人皆以物投海中。顯念觀世音曰。有經像在。欲以開東方眼目。頃之颶止。至耶婆提國。留五月易舶。適廣州夜颶作。舶人曰。坐有沙門共載耳。欲投顯海中。或呵止之。得不死。水盡糧亦竭。忽及岸見藜藋。入浦見獵者問。曰此青州長廣郡牢山也。獵者以歸
【現代漢語翻譯】 現代漢語譯本： 他去了十多個國家，之後到達天竺（印度）。在距離王舍城三十里的地方有一座寺廟。他詢問耆阇崛山（靈鷲山）在哪裡。寺廟的僧人說：『現在已經很晚了，而且有很多黑獅子吃人，不能去。』法顯心想：『我想要瞻仰聖蹟，有幸來到這裡，如果今晚死了，我的願望就不能實現了。』於是他毫不畏懼，獨自在山中徘徊，拜謁瞻仰，流著眼淚說：『我不知道自己竟然能來到這裡。』他坐在樹下誦經，到了半夜三更時分，獅子蹲踞著舔舐。法顯用手撫摸它們說：『你們想吃我的肉來解渴嗎？等我誦完經再說。』於是獅子都搖著尾巴離開了。第二天，在回來的路上，他遇到一位老修行，拄著枴杖站立致意，卻沒有說話。過了一會兒，來了一個年輕人，法顯問他老修行是誰，年輕人說：『是頭陀迦葉（苦行迦葉）的大弟子。』法顯追趕他到山裡，但有石頭堵住了巖洞，無法前進。他到達迦施國（今克什米爾地區），在那裡度過夏天。有一個蛇耳處（蛇耳處，地名）的人獻上白色的食物，放在銅盂的酪中，從上座到下座都遍及，然後食物化去。寺廟的僧人說：『這是白耳龍，是寺廟的龍所造，每年都會出現一次。』他到達五天竺（古印度中部地區），在摩竭提邑（摩揭陀國）的波連弗河（巴連弗邑河）阿育王塔（阿育王所建的佛塔）南天竺寺，得到了《摩訶僧祇律》（大眾律），又得到了《薩婆多律》（說一切有部律）、《雜阿毗曇心》（雜阿毗曇心論）、《方等泥洹》（大乘方等經典和涅槃經典）等經。他在那裡住了三年，學習梵文梵語。他將經書佛像附在商船上，到達獅子國（今斯里蘭卡）。同伴們都不在了，只有他獨自一人。有一個商人用紈扇供佛，法顯看到后，想起了家鄉。又過了兩年，他得到了《彌沙塞律》（五分律）、《長阿含》、《雜阿含》，這些都是漢地所沒有的。於是他搭乘商船回國。忽然遇到颶風，船上的人都將貨物投入海中。法顯唸誦觀世音菩薩的名號，心想：『我有經書佛像在，想要用來開啟東方人的眼目。』不久颶風停止了。到達耶婆提國（今印度尼西亞的爪哇島），在那裡停留了五個月，換了船。恰逢到達廣州的夜晚，遇到颶風，船上的人說：『是因為船上載著沙門（出家僧人）的緣故。』想要把法顯投入海中，有人阻止了他們，才得以不死。水和糧食都用盡了，忽然到了岸邊，看到了藜藋（野菜）。進入海灣，遇到獵人，詢問后得知：『這裡是青州長廣郡的牢山。』獵人把他帶回了家。 English version: He went to more than ten countries, and then arrived in Tianzhu (India). Thirty li away from Wangshecheng (Rajgir) there was a temple. He asked where Qishe Jue Mountain (Vulture Peak) was. The monks in the temple said, 'It is already late at night, and there are many black lions that eat people, so you cannot go.' Faxian thought to himself, 'I want to pay homage to the sacred sites, and I am fortunate to have come here. If I die tonight, my wish will not be fulfilled.' So he was fearless and wandered alone in the mountains, prostrating and paying homage, shedding tears, and said, 'I didn't know that I could actually come here.' He sat under a tree and recited scriptures. At midnight, the lions squatted and licked. Faxian stroked them with his hands and said, 'Do you want to eat my flesh to quench your thirst? Wait until I finish reciting the scriptures.' Then the lions all wagged their tails and left. The next day, on the way back, he met an old ascetic who was standing and saluting with a staff, but did not speak. After a while, a young man came, and Faxian asked him who the old ascetic was. The young man said, 'He is the great disciple of Toutuo Jiaye (ascetic Kasyapa).' Faxian chased him to the mountain, but there were stones blocking the cave, and he could not go forward. He arrived in Jiashi country (present-day Kashmir region) and spent the summer there. A person from Sheerchu (Sheerchu, place name) offered white food, placed in a copper bowl of cheese, which was distributed from the upper seat to the lower seat, and then the food disappeared. The monks in the temple said, 'This is the White Ear Dragon, created by the dragon of the temple, and it appears once every year.' He arrived in the Five Tianzhu (ancient central India), at the South Tianzhu Temple of Ashoka's Pagoda (pagoda built by Ashoka) on the Balianfu River (Pataliputra River) in the city of Magheti (Magadha), and obtained the Mahasanghika Vinaya (Mahasanghika Vinaya), and also obtained the Sarvastivada Vinaya (Sarvastivada Vinaya), the Miscellaneous Abhidharma Heart (Samukta-abhidharma-hrdaya), the Vaipulya Nirvana (Vaipulya Sutras and Nirvana Sutras), etc. He stayed there for three years, learning Sanskrit. He attached the scriptures and Buddha statues to merchant ships and arrived in the Lion Country (present-day Sri Lanka). His companions were all gone, and he was alone. A merchant offered a silk fan to the Buddha. When Faxian saw it, he thought of his hometown. After another two years, he obtained the Mahisasaka Vinaya (Mahisasaka Vinaya), the Dirghagama, and the Samyuktagama, which were not available in the Han land. So he took a merchant ship back to his country. Suddenly, they encountered a hurricane, and the people on the ship threw their goods into the sea. Faxian recited the name of Avalokitesvara Bodhisattva, thinking, 'I have scriptures and Buddha statues, and I want to use them to open the eyes of the people in the East.' Soon the hurricane stopped. Arriving in Yavadvipa (present-day Java, Indonesia), he stayed there for five months and changed ships. Coincidentally, on the night of arriving in Guangzhou, they encountered a hurricane. The people on the ship said, 'It is because the ship is carrying a Shramana (ordained monk).' They wanted to throw Faxian into the sea, but someone stopped them, so he was able to survive. The water and food were exhausted, and suddenly they reached the shore and saw quinoa (wild vegetables). Entering the bay, they met a hunter and asked him, 'This is Laoshan in Changguang County, Qingzhou.' The hunter took him home.
【English Translation】 He went to more than ten countries. Then he arrived in India (Tianzhu). There was a temple thirty li away from Rajagriha (Wangshecheng). He asked where the Vulture Peak (Qishe Jue Mountain) was. The monks in the temple said, 'It is late at night, and there are many black lions that eat people, so you cannot go.' Faxian thought, 'I want to pay homage to the sacred sites, and I am fortunate to have come here. If I die tonight, my wish will not be fulfilled.' So he was fearless and wandered alone in the mountains, prostrating and paying homage, shedding tears, and said, 'I didn't know that I could actually come here.' He sat under a tree and recited scriptures. At the third watch of the night, the lions squatted and licked. Faxian stroked them with his hands and said, 'Do you want to eat my flesh to quench your thirst? Wait until I finish reciting the scriptures.' Then the lions all wagged their tails and left. The next day, on the way back, he met an old ascetic who was standing and saluting with a staff, but did not speak. After a while, a young man came, and Faxian asked him who the old ascetic was. The young man said, 'He is the great disciple of Kashyapa (Toutuo Jiaye).' Faxian chased him to the mountain, but there were stones blocking the cave, and he could not go forward. He arrived in Kashmir (Jiashi country) and spent the summer there. A person from Sheerchu (Sheerchu) offered white food, placed in a copper bowl of cheese, which was distributed from the upper seat to the lower seat, and then the food disappeared. The monks in the temple said, 'This is the White Ear Dragon, created by the dragon of the temple, and it appears once every year.' He arrived in the Five Indies (Wu Tianzhu), at the South Indian Temple of Ashoka's Pagoda (Ayu Wang Ta) on the Balianfu River (Bo Lian Fu He) in the city of Magadha (Mo Jie Ti Yi), and obtained the Mahasanghika Vinaya (Mo He Seng Qi Lu), and also obtained the Sarvastivada Vinaya (Sa Po Duo Lu), the Samyuktabhidharmahṛdaya (Za A Pi Tan Xin), the Vaipulya Nirvana Sutras (Fang Deng Ni Huan), etc. He stayed there for three years, learning Sanskrit. He attached the scriptures and Buddha statues to merchant ships and arrived in Ceylon (Shizi Guo). His companions were all gone, and he was alone. A merchant offered a silk fan to the Buddha. When Faxian saw it, he thought of his hometown. After another two years, he obtained the Mahisasaka Vinaya (Mi Sha Sai Lu), the Dirghagama (Chang A Han), and the Samyuktagama (Za A Han), which were not available in the Han land. So he took a merchant ship back to his country. Suddenly, they encountered a hurricane, and the people on the ship threw their goods into the sea. Faxian recited the name of Avalokitesvara (Guan Shi Yin), thinking, 'I have scriptures and Buddha statues, and I want to use them to open the eyes of the people in the East.' Soon the hurricane stopped. Arriving in Java (Yapo Ti Guo), he stayed there for five months and changed ships. Coincidentally, on the night of arriving in Guangzhou, they encountered a hurricane. The people on the ship said, 'It is because the ship is carrying a Shramana (Sha Men).' They wanted to throw Faxian into the sea, but someone stopped them, so he was able to survive. The water and food were exhausted, and suddenly they reached the shore and saw quinoa (Li Di). Entering the bay, they met a hunter and asked him, 'This is Laoshan in Changguang County, Qingzhou.' The hunter took him home.
。太守李公嶷聞而躬迎之。至州小休。遂如京師。譯大泥洹經。有傳寫者。一夕火。盡毀他物。而經不壞。后游荊州。歿于新寺。壽八十六。
宋曇無竭
此云法勇。出李氏。幽州黃龍人。為沙彌。持苦行。讀法顯西遊事。欲軌跡之。以宋永初元年。同沙門僧猛曇朗二十有五人。出海西郡。入流沙高昌。遂道龜茲沙勒。登[葸-十+夕]嶺。望雪山障霧千里。有大江湍駛。以繩為橋。橋之上僅可行一人。先渡彼岸者。必舉火為識。此岸之人見煙。而後可進。久無煙。則知其人墮江中矣。三日乃至大雪山。壁立千仞。俱有杙孔。處處相對。人持四杙。更互著崖孔中。猿臂而過。至平地失十二人。入罽賓國。拜瞻佛缽。留歲余。學梵語梵書。得觀世音授記經。又西去並辛頭那提河。入月氏國。瞻內髻骨觀自沸水乘舟。至檀特山南石寺。寺僧雜三乘學。天竺佛陀多羅。此云覺救者。果位人也。無謁請為和尚依止。以受大戒。漢沙門志定。為阿阇梨。因坐夏。夏休乃行。路皆中天竺境也。地曠人稀。赍石蜜為糧。顧影孤絕。同伴餘五僧耳。茍經險難。即繫念觀世音以免。將入舍衛國。有狂象群來。方歸念間。獅子從林中出。像怖伏。遺糞而去。渡恒河。有野牛群吼而來。又歸念之。俄大鷲飛來。於是牛亦奔散。無
【現代漢語翻譯】 現代漢語譯本：太守李公嶷（地方長官）聽說了鳩摩羅什的事蹟，親自出門迎接他。鳩摩羅什到達涼州后稍作休息，之後前往京師。他翻譯了《大泥洹經》（即《大涅槃經》）。有人抄寫此經，一夜發生火災，所有其他物品都被燒燬，唯獨經書完好無損。後來，鳩摩羅什遊歷荊州，在新寺圓寂，享年八十六歲。
宋朝的曇無竭（僧人）：
曇無竭，意譯為法勇，是幽州黃龍人，姓李。他年少時出家為沙彌，奉行苦行，讀了法顯的《西遊記》后，決心追隨他的足跡。宋永初元年（公元420年），他與沙門僧猛、曇朗等二十五人從海西郡出發，進入流沙和高昌。他們沿著道路經過龜茲、沙勒，登上[葸-十+夕]嶺。放眼望去，雪山被霧氣籠罩，綿延千里。有一條湍急的大江，他們用繩索搭橋。橋上僅能容一人通行。先渡到對岸的人必須舉火作為訊號，這邊的人看到煙后才能前進。如果很久沒有煙，就知道那人已經掉入江中。他們走了三天到達大雪山，山壁陡峭如削，高達千仞。山壁上到處都有木樁孔，彼此相對。人們手持四根木樁，輪流將木樁插入崖壁的孔中，像猿猴一樣攀援而過。到達平地時，他們已經失去了十二個人。他們進入罽賓國（今克什米爾地區），禮拜瞻仰佛缽。在那裡停留了一年多，學習梵語和梵文，得到了《觀世音授記經》。之後，他們向西行進，沿著辛頭那提河（印度河）進入月氏國。瞻仰了內髻骨，觀看觀世音菩薩在沸水中乘船。到達檀特山南石寺，寺中的僧人修習三乘佛法。天竺僧人佛陀多羅（意為覺救）是一位證得果位的聖人，曇無竭沒有請求他作為和尚依止，以受具足戒。漢地的沙門志定擔任阿阇梨。他們在那裡坐夏安居，夏季結束后才繼續前行。一路都是中天竺的境內，地廣人稀，他們攜帶石蜜作為糧食，孤身一人，只有五個僧人同伴。每當遇到危險，就係念觀世音菩薩以求免難。將要進入舍衛國時，遇到一群狂象。正在念誦觀世音菩薩名號時，一隻獅子從林中出現，像群驚恐地伏地，遺糞而去。渡恒河時，遇到一群野牛吼叫著衝來，他們又唸誦觀世音菩薩名號，忽然一隻大鷲飛來，於是野牛也四處奔散。曇無
【English Translation】 English version: The governor, Li Gongyi (a local official), heard of Kumārajīva's deeds and personally went out to welcome him. Kumārajīva arrived in Liangzhou and rested briefly before proceeding to the capital. He translated the Mahāparinirvāṇa Sūtra (The Great Nirvana Sutra). Someone copied this sutra, and one night a fire broke out, destroying all other items, but the sutra remained intact. Later, Kumārajīva traveled to Jingzhou and passed away at Xin Temple at the age of eighty-six.
Song Dynasty's Tanwujie (Monk):
Tanwujie, translated as Fayong (Dharma Brave), was from Huanglong in Youzhou, with the surname Li. He became a śrāmaṇera (novice monk) at a young age, practiced asceticism, and after reading Faxian's A Record of Buddhist Kingdoms, he resolved to follow in his footsteps. In the first year of Yongchu in the Song Dynasty (420 AD), he and twenty-five others, including the śrāmaṇas (monks) Sengmeng and Tanlang, set out from Haixi Commandery and entered the quicksand and Gaochang. They traveled along the road through Kucha and Shule, and ascended the [葸-十+夕] Ridge. Looking out, the snow mountains were shrouded in mist, stretching for thousands of miles. There was a turbulent river, and they built a bridge with ropes. Only one person could pass on the bridge at a time. Those who crossed to the other side first had to light a fire as a signal, and those on this side could only proceed after seeing the smoke. If there was no smoke for a long time, it was known that the person had fallen into the river. They traveled for three days to reach the Great Snow Mountain, with cliffs as steep as walls, thousands of feet high. There were wooden stake holes everywhere on the mountain walls, facing each other. People held four wooden stakes, alternately inserting the stakes into the holes in the cliff, and climbed over like apes. When they reached the flat ground, they had already lost twelve people. They entered the country of Kapiśa (present-day Kashmir region), and paid homage to the Buddha's alms bowl. They stayed there for more than a year, learning Sanskrit and Brahmi script, and obtained the Avalokiteśvara Prophecy Sutra. After that, they traveled west, along the Sindhu River (Indus River) and entered the Yuezhi country. They paid homage to the inner hair knot and watched Avalokiteśvara Bodhisattva riding a boat in boiling water. Arriving at the Southern Stone Temple on Mount Daṇḍa, the monks in the temple practiced the Three Vehicles of Buddhism. The Indian monk Buddhatrāta (meaning Awakened Savior) was a sage who had attained the fruit of enlightenment. Tanwujie did not request him to be his upādhyāya (preceptor) to receive the full precepts. The Chinese monk Ziding served as the ācārya (teacher). They stayed there for the summer retreat, and only continued their journey after the summer ended. The entire route was within the territory of Central India, the land was vast and sparsely populated, and they carried rock candy as food, alone and isolated, with only five monks as companions. Whenever they encountered danger, they would focus their minds on Avalokiteśvara Bodhisattva to avoid disaster. When they were about to enter Śrāvastī, they encountered a herd of mad elephants. While reciting the name of Avalokiteśvara Bodhisattva, a lion emerged from the forest, and the elephants were frightened and prostrated, leaving behind excrement. When crossing the Ganges River, they encountered a herd of wild oxen rushing towards them, and they recited the name of Avalokiteśvara Bodhisattva again. Suddenly, a large eagle flew over, and the oxen scattered in all directions. Tanwu
渴留止。遍觀陳跡。親依聖賢久之。尋附海舶以歸。至廣州。其終。別有傳記。
宋慧猷
江右人。史失其氏。少為沙門。精律學。性剛方。師西國卑摩羅叉。深達十誦。以講授為陜西學者之宗。有十誦義八卷。
宋竺道生
出魏氏。鉅鹿人也。客居彭城。世衣冠。父為廣威令。生幼而卓異。沙門竺法汰見之。大驚曰。此兒豈受功名富貴縛者耶。而生亦欣然。愿隨歸山中為弟子。年十五。便能講授。一時名流。莫敢犯其詞鋒。於是名震法苑。居廬山七年。與慧嚴慧睿入長安。從羅什受業。什門英豪數百。無有出其右者。還都館于青園寺。宋太祖文皇帝特加禮敬。方設大會。帝地坐親同眾齋。食至。眾疑日晚。不敢下箸。帝曰。日未晚也。才中耳。生曰。向日麗天。今天言日中。何得非中。舉缽便食。一眾從之。帝大悅。王弘范泰顏延之。皆造門結好。生每以真丹所譯經文。未能盡達佛旨。而學者又滯見聞。然其所謂。善不受報。頓悟成佛。惟忘言得旨者知之。乃著二諦論。佛性常有論。法身無色論。佛無凈土論。應有緣論。皆網羅舊說。發其淵奧。皎如日星。而或者憎嫉之。已而涅槃泥洹前品。先至秦京。生熟讀之曰。一闡提人。自當成佛。此經未盡耳。於是講輩交攻之。誣以為邪說。據律
【現代漢語翻譯】 渴留止（人名）。他廣泛遊歷各處古蹟，長期親近聖賢。後來搭乘海船回國，抵達廣州，在那裡去世。關於他的事蹟，另有傳記記載。
宋代的慧猷（人名）
是江右（古代江西一帶）人。史書沒有記載他的姓氏。他年輕時出家為僧，精通戒律學，性格剛正不阿。他師從西國的卑摩羅叉（Kumārajīva的弟子），深入研究《十誦律》。他以講解《十誦律》而成為陜西學者的宗師。著有《十誦義》八卷。
宋代的竺道生（Dharmasastra）
是魏郡人，鉅鹿（今河北鉅鹿縣）人。客居在彭城（今江蘇徐州）。他的家族世代為官宦人家，他的父親擔任廣威令。竺道生從小就表現出卓越不凡的才能。沙門竺法汰見到他后，非常驚訝地說：『這個孩子難道是會受功名富貴束縛的人嗎？』而竺道生也欣然同意，願意跟隨他回山中做弟子。十五歲時，他就能講經說法，當時的名流學者，沒有人敢冒犯他的言辭鋒芒。於是他的名聲震動了佛教界。他在廬山住了七年，與慧嚴、慧睿一起前往長安，跟隨鳩摩羅什（Kumārajīva）學習。鳩摩羅什門下有數百位英才，沒有人能超過他。回到都城后，他住在青園寺。宋太祖文皇帝（劉義隆）對他特別禮遇。一次舉行盛大的齋會，皇帝坐在地上，親自與大眾一起齋戒。吃飯時，眾人懷疑時間已晚，不敢動筷子。皇帝說：『時間還沒晚，才到中午而已。』竺道生說：『剛才太陽還高掛天空，現在您說日中，怎麼能說不是中午呢？』說完拿起缽就吃。眾人也跟著他一起吃。皇帝非常高興。王弘、范泰、顏延之等人都到他門前結交。竺道生常常認為，當時翻譯的經文，未能完全表達佛陀的旨意，而學者們又拘泥於所見所聞。但他所說的『善不受報』、『頓悟成佛』，只有那些懂得忘言取意的人才能理解。於是他撰寫了《二諦論》、《佛性常有論》、《法身無色論》、《佛無凈土論》、《應有緣論》，這些著作廣泛蒐集舊說，闡發其中的深刻道理，像日月星辰一樣明亮。但也有人憎恨嫉妒他。不久，《涅槃經》的前半部分傳到秦京，竺道生熟讀後說：『一闡提（斷善根的人）人，自然應當成佛。這部經還沒有完全翻譯出來。』於是講經的人都聯合起來攻擊他，誣陷他為邪說，根據戒律
【English Translation】 Keliuzhi (a personal name). He widely visited various historical sites and stayed close to sages and virtuous people for a long time. Later, he took a sea vessel to return to his country, arriving in Guangzhou, where he passed away. There is a separate biography recording his deeds.
Huiyou of the Song Dynasty (a personal name)
Was a native of Jiangyou (the area around present-day Jiangxi). The historical records do not contain his surname. He became a monk at a young age, mastering the Vinaya (monastic discipline), and was of upright and unyielding character. He studied under Bimoluosha (a disciple of Kumārajīva) from the Western Regions, deeply understanding the Daśabhāṇavāra-vinaya (Ten Recitations Vinaya). He became a master to scholars in Shaanxi by lecturing on the Daśabhāṇavāra-vinaya. He authored eight volumes of 'Commentaries on the Ten Recitations Vinaya'.
Zhu Daosheng of the Song Dynasty (Dharmasastra)
Came from the Wei clan, a native of Julu (present-day Julu County, Hebei). He resided in Pengcheng (present-day Xuzhou, Jiangsu). His family had been officials for generations; his father served as the Guangwei Magistrate. Zhu Daosheng showed exceptional talent from a young age. The śrāmaṇa (monk) Zhu Fatai, upon seeing him, exclaimed in surprise, 'Is this child one who will be bound by fame, wealth, and high position?' And Zhu Daosheng gladly agreed, willing to follow him back to the mountains to become a disciple. At the age of fifteen, he was already able to lecture on the scriptures, and none of the famous scholars of the time dared to challenge his sharp words. Thus, his reputation shook the Buddhist community. He lived on Mount Lu for seven years, and together with Huiyan and Huirui, went to Chang'an to study under Kumārajīva. Among the hundreds of talented individuals under Kumārajīva, none surpassed him. After returning to the capital, he resided at Qingyuan Temple. Emperor Wen of the Song Dynasty (Liu Yilong) showed him special respect. Once, during a grand assembly, the emperor sat on the ground, personally fasting with the assembly. When it was time to eat, the assembly suspected it was late and dared not pick up their chopsticks. The emperor said, 'It is not late; it is only noon.' Zhu Daosheng said, 'Just now, the sun was high in the sky; now you say it is noon. How can it not be noon?' He picked up his bowl and ate. The assembly followed him. The emperor was very pleased. Wang Hong, Fan Tai, and Yan Yanzhi all visited his door to befriend him. Zhu Daosheng often believed that the translated scriptures of the time did not fully express the Buddha's intent, and that scholars were clinging to what they saw and heard. But what he spoke of, 'Good deeds do not receive retribution,' and 'Sudden enlightenment leads to Buddhahood,' could only be understood by those who knew how to grasp the meaning beyond words. Thus, he wrote the 'Treatise on the Two Truths', the 'Treatise on the Constant Existence of Buddha-nature', the 'Treatise on the Formlessness of the Dharmakāya', the 'Treatise on the Buddha's Lack of a Pure Land', and the 'Treatise on Dependent Origination'. These works widely collected old theories and elucidated their profound principles, shining like the sun, moon, and stars. But there were also those who hated and envied him. Soon after, the first part of the Nirvāṇa Sūtra arrived in Qin Jing. Zhu Daosheng, after reading it thoroughly, said, 'Icchantikas (those who have severed their roots of goodness) should naturally attain Buddhahood. This scripture has not been fully translated.' Thereupon, those who lectured on the scriptures united to attack him, falsely accusing him of heresy, based on the Vinaya.
當擯。生白眾誓曰。若我所說。不合經義。愿於此身目見惡報。若實契佛心。愿舍壽時據獅子座。乃受擯袖手南還。仍館青園。其年夏雷震青園佛殿。有龍昇天。光射西壁。改名龍光。眾疑其異。俄生果去青園。而至吳之虎丘山。日豎石為聽徒。講涅槃經。至闡提有佛性處。則謂石曰。如我所說。義契佛心否。石皆為動。若首肯之者。遂還廬山銷景巖。及涅槃大本至南京。果言闡提皆有佛性。生見而尉喜不自勝。宋元嘉十一年十一月庚子。升法座。詞音朗潤。聽者悅悟。俄麈尾墮地。隱幾而化。有釋慧生者。繼止龍光。有高行。時號大小生以別之。
宋慧睿
冀州人。史失其氏。少出家。以精苦稱。遊方至蜀。為盜所略。使牧羊野。中有商客。見而異焉。問三藏義。無不綜達。於是為出金。贖法服還著之。西遊至南天竺。凡音譯訓詁。無不通。還館廬山。聞什公在關中。摳衣往受業焉。晚居建鄴烏衣寺講授。學者如雲。彭城王義康。請以為師。睿苦辭三返。然後許。王要睿至其第。授戒法。睿曰。禮聞來學。未聞往教。王大愧服。詣座下。施之貂裘。直三十萬。睿以坐而未嘗御。謝靈運每從睿問經奇字。爲著十四音訓。序以條列梵漢旨義。元嘉中沒。壽八十五。
宋曇摩密多
此云法秀。罽
【現代漢語翻譯】 現代漢語譯本： 當擯（dang bin）：當時僧團要驅擯他。生公（sheng gong）當著大眾發誓說：『如果我所說的，不符合佛經的義理，愿我此身立刻遭受惡報。如果確實契合佛心，愿我在捨棄生命時，安坐獅子座。』於是接受驅擯，袖手向南返回，仍然住在青園寺。那年夏天，雷擊青園寺佛殿，有龍昇天，光芒照射在西墻上，因此改名為龍光寺。大眾都懷疑他的奇異之處。不久，生公離開了青園寺，前往吳地的虎丘山，每天豎起石頭作為聽眾，講解《涅槃經》。講到闡提（chan ti，斷善根的人）也有佛性之處，就問石頭說：『如我所說，義理契合佛心嗎？』石頭都為之震動。那些表示贊同的石頭。於是返回廬山的銷景巖，並將《涅槃經》大本帶到南京。果真說闡提都有佛性。生公見到后高興得無法自勝。宋元嘉十一年十一月庚子日，登上法座，言辭聲音洪亮圓潤，聽眾都感到喜悅和領悟。忽然麈尾（zhu wei，拂塵）掉在地上，靠著幾案圓寂。有釋慧生（shi hui sheng）法師，繼續住在龍光寺，有高尚的德行，當時人們稱他們為大小生，以此來區分。
宋慧睿（song hui rui） 冀州人，史書沒有記載他的姓氏。年少時出家，以精進刻苦著稱。遊歷到蜀地，被盜賊掠走，讓他放羊在野外。其中有商人，見到他覺得很奇異，問他三藏（san zang，經、律、論）的義理，沒有不通達的。於是為他出錢，贖回法服讓他穿上。向西遊歷到南天竺（nan tian zhu，南印度），凡是音譯、訓詁，沒有不通曉的。返回后住在廬山。聽說鳩摩羅什（jiu mo luo shi）在關中，就整理好衣服前去求學。晚年住在建鄴（jian ye）的烏衣寺講授佛法，學者像云一樣聚集。彭城王義康（peng cheng wang yi kang），請他作為老師。慧睿法師極力推辭了三次，然後才答應。彭城王要慧睿法師到他的府邸，傳授戒法。慧睿法師說：『禮儀上只聽說過迎接來學習的人，沒聽說過前往教導的。』彭城王非常慚愧，到他的座位下，贈送他貂皮大衣，價值三十萬。慧睿法師只是坐著，沒有穿過。謝靈運（xie ling yun）經常向慧睿法師請教經書中的生僻字，慧睿法師為他撰寫了《十四音訓》，並作序來條列梵文和漢文的旨意。元嘉年間去世，享年八十五歲。
宋曇摩密多（song tan mo mi duo） 此云法秀（fa xiu）。罽賓（ji bin）人。
【English Translation】 English version: When he was expelled. Sheng Gong (Sheng Gong, a Buddhist monk) made a vow to the assembly, saying: 'If what I say does not accord with the meaning of the scriptures, may I see evil retribution in this very life. If it truly accords with the Buddha's mind, may I sit on a lion's seat when I relinquish my life.' Thereupon, he accepted the expulsion, returned south with his hands in his sleeves, and still resided at Qingyuan Temple. That summer, lightning struck the Buddha Hall of Qingyuan Temple, and a dragon ascended to the sky, its light shining on the west wall, hence the name was changed to Longguang Temple. The assembly suspected his strangeness. Soon after, Sheng Gong left Qingyuan Temple and went to Tiger Hill Mountain in Wu, where he erected stones daily as listeners, lecturing on the Nirvana Sutra. When he spoke of the icchantikas (chan ti, those who have severed their roots of goodness) also possessing Buddha-nature, he would ask the stones: 'Does what I say accord with the Buddha's mind?' The stones would all move in response. Those stones that nodded in agreement. Thereupon, he returned to Xiaojing Rock on Mount Lu, and brought the great text of the Nirvana Sutra to Nanjing. Indeed, he said that icchantikas all possess Buddha-nature. Sheng Gong saw this and was overjoyed beyond measure. On the Gengzi day of the eleventh month of the eleventh year of the Yuanjia reign of the Song dynasty, he ascended the Dharma seat, his words and voice were clear and resonant, and the listeners were delighted and enlightened. Suddenly, his horsetail whisk (zhu wei, a duster) fell to the ground, and he passed away leaning on his armrest. There was a monk named Shi Huisheng (Shi Huisheng), who continued to reside at Longguang Temple, possessing lofty conduct. At that time, they were called Big Sheng and Little Sheng to distinguish them.
Song Huirui (Song Huirui) A native of Jizhou, his family name is lost to history. He left home at a young age, known for his diligence and austerity. Traveling to Shu, he was abducted by bandits and made to herd sheep in the wilderness. Among them was a merchant who saw him and found him extraordinary, asking him about the meaning of the Tripitaka (san zang, the three baskets of scriptures, Vinaya, and Abhidharma), to which he was thoroughly versed. Thereupon, he paid money to redeem his monastic robes and had him wear them again. Traveling west to South India (nan tian zhu, Southern India), he was versed in all matters of transliteration, interpretation, and exegesis. Returning, he resided at Mount Lu. Hearing that Kumarajiva (jiu mo luo shi) was in Guanzhong, he tidied his robes and went to study under him. In his later years, he resided at Wuyi Temple in Jianye, lecturing on the Dharma, and scholars gathered like clouds. Prince Yikang of Pengcheng (peng cheng wang yi kang) requested him to be his teacher. Master Huirui declined earnestly three times before agreeing. The Prince of Pengcheng wanted Master Huirui to come to his residence to transmit the precepts. Master Huirui said: 'The rites speak of welcoming those who come to learn, but not of going to teach.' The Prince of Pengcheng was greatly ashamed and humbled, and presented him with a sable coat worth three hundred thousand. Master Huirui merely sat on it and never wore it. Xie Lingyun (xie ling yun) often asked Master Huirui about rare characters in the scriptures, and Master Huirui wrote the 'Fourteen Sound Interpretations' for him, with a preface listing the meanings of Sanskrit and Chinese. He passed away during the Yuanjia reign, at the age of eighty-five.
Song Tanmamitra (Song Tanmamitra) This translates to Faxiu (Fa Xiu). A native of Kasmira (ji bin).
賓國人。七歲神明澄正。聞梵唄輒歡笑。父母以是許之出家。國多賢達。遍承事之。博通群經。深解禪法。為人連眉有蘊籍。世號連眉禪師。游諸國。至龜茲。王前一日夢。神告曰。當有大士至。王因郊迎入宮。授菩薩戒。居數載。又夢神告曰。大士欲去。王固留。不可。至燉煌。建精舍。植柰千本。少留棄去。至涼州館于舊寺。又游蜀出荊州。于長沙寺立禪閣。懇求舍利。供養經旬餘。聞鏘然落盤聲。視之光滿一閣。東還京師。止中興寺。道俗建塔焉。頃移祇桓。帝后太子諸王。皆執弟子禮。受戒法。中貴人日絡繹候安否。譯禪宴法。普賢觀。虛空藏觀等經。以禪法教授學者。遠近靡弗至。號大禪師。會稽太守孟覬。請同遊鄮縣諸山。遂建塔寺。東方俗多尚巫祝。自密多居之。翕然歸正。元嘉十年。還鐘山定林。性嗜山水。構室臨澗。以收形勝。弟子達公者。能嗣其風。蜜多初發罽賓。迦毗羅神王。衛至龜茲。中路欲返。辭決蜜多。要與同至南方。達建康。即畫其像上寺壁間。十九年七月六日歿。壽八十七。葬于鐘山之宋熙寺前。
宋智猛
雍州京兆新豐人。端莊有美行。出家誦經。以夕繼旦。深慕先佛遺蹟於五天。慨然有身造目睹之志。於是以秦弘始六年甲辰。結侶十五人。渡河跨谷凡三十六所。至
【現代漢語翻譯】 現代漢語譯本 賓國（古代印度的一個地區）有個人，七歲時就顯得聰明正直。他聽到梵唄（佛教音樂）就歡喜微笑。他的父母因此同意他出家。賓國有很多賢達之士，他廣泛地侍奉他們，博覽群經，深刻理解禪法。他相貌的特點是兩眉相連，為人有內涵，世人稱他為連眉禪師。 他遊歷各國，到達龜茲（古代西域的一個國家）。龜茲國王在前一天晚上做了一個夢，夢中神告訴他：『將有大德之人來到。』國王因此在郊外迎接他，並請入宮中，授予他菩薩戒。他在龜茲住了幾年，又夢見神告訴他：『大德之人想要離開。』國王堅決挽留，但未能留住。他到達敦煌，建造精舍，種植了千棵柰樹（一種果樹），稍作停留後就離開了。他到達涼州，住在舊寺廟裡。他又遊歷到蜀地，出荊州，在長沙寺建立了禪閣。他懇求舍利（佛教聖物），供養了十多天，聽到鏘然一聲，好像有什麼東西落到盤子里。他去看，發現整個禪閣都充滿了光芒。他向東返回京師，住在中興寺。道士和俗人為他建造了塔。不久，他移居到祇桓寺。皇帝、皇后、太子、諸王都以弟子之禮對待他，向他受戒。很多有權勢的人每天絡繹不絕地來問候他。他翻譯了《禪宴法》、《普賢觀》、《虛空藏觀》等經書，用禪法教授學者，遠近的人沒有不來的，人們稱他為大禪師。會稽太守孟覬邀請他一同遊覽鄮縣（今浙江寧波）的諸山，於是他建造了塔和寺廟。東方一帶的風俗大多崇尚巫術，自從密多（連眉禪師的法號）居住在那裡，人們都紛紛歸正。元嘉十年，他回到鐘山定林寺。他喜歡山水，建造房屋靠近山澗，以欣賞美好的景色。他的弟子達公能夠繼承他的風格。密多最初從罽賓（古代印度北部的一個地區）出發時，迦毗羅神王（佛教護法神）護送他到龜茲。在中途想要返回，向密多辭別，希望和他一同到達南方，到達建康（今南京）。人們就畫了他的畫像，掛在上寺的墻壁上。元嘉十九年七月初六去世，享年八十七歲，安葬在鐘山的宋熙寺前。 宋朝的智猛，雍州京兆新豐（今陜西西安臨潼區新豐鎮）人。他相貌端莊，品行美好。出家后誦讀經書，從早到晚不停歇。他非常仰慕先佛在五天竺（古代印度的五個區域）的遺蹟，慨嘆自己沒有親身前往目睹。於是在秦弘始六年甲辰年，他與十五個同伴結伴，渡河跨谷，總共經過了三十六個地方，到達了...
【English Translation】 English version A person from the country of Bin (an ancient region in India) was remarkably intelligent and upright at the age of seven. He would rejoice and smile upon hearing Buddhist chants (Brahma-ghosha). His parents, seeing this, permitted him to become a monk. The country of Bin had many virtuous individuals, whom he widely served, mastering various scriptures and deeply understanding the principles of Chan (Zen) Buddhism. His distinctive feature was his connected eyebrows, and he was known for his profound character, earning him the title of Chan Master with Connected Eyebrows. He traveled to various countries, arriving at Kucha (an ancient kingdom in the Western Regions). The king of Kucha had a dream the night before, in which a deity told him: 'A great virtuous one is about to arrive.' Therefore, the king greeted him in the suburbs and invited him into the palace, bestowing upon him the Bodhisattva precepts. He resided in Kucha for several years, and then dreamed again that the deity told him: 'The great virtuous one wishes to leave.' The king insisted on keeping him, but could not. He arrived at Dunhuang, built a hermitage, and planted a thousand jujube trees (a type of fruit tree), staying briefly before departing. He arrived at Liangzhou, residing in an old temple. He then traveled to the Shu region, exiting through Jingzhou, and established a Chan hall at Changsha Temple. He earnestly requested relics (Buddhist sacred objects), making offerings for over ten days, and heard a clanging sound, as if something had fallen into a plate. He looked and found the entire Chan hall filled with light. He returned east to the capital, residing at Zhongxing Temple. Daoists and laypeople built a pagoda for him. Soon after, he moved to Jetavana Temple. The emperor, empress, crown prince, and various princes all treated him with the respect of disciples, receiving precepts from him. Many influential people came daily in an endless stream to inquire about his well-being. He translated scriptures such as 'Chan Banquet Dharma,' 'Universal Worthy Contemplation,' and 'Akasagarbha Contemplation,' teaching scholars with Chan methods, and people from far and near came without exception, calling him the Great Chan Master. The governor of Kuaiji, Meng Ji, invited him to travel together to the mountains of Mao County (present-day Ningbo, Zhejiang), so he built pagodas and temples. The customs of the East mostly revered witchcraft, but since Mita (the Dharma name of the Chan Master with Connected Eyebrows) resided there, people turned to the right path. In the tenth year of Yuanjia, he returned to Dinglin Temple on Zhong Mountain. He loved mountains and waters, building a house near a stream to appreciate the beautiful scenery. His disciple Da Gong was able to inherit his style. When Mita initially departed from Kashmir (an ancient region in northern India), the Kapila Naga King (a Buddhist guardian deity) escorted him to Kucha. Wanting to return midway, he bid farewell to Mita, hoping to reach the South together, arriving at Jiankang (present-day Nanjing). People then painted his portrait and hung it on the walls of the upper temple. He passed away on the sixth day of the seventh month of the nineteenth year of Yuanjia, at the age of eighty-seven, and was buried in front of Songxi Temple on Zhong Mountain. Zhi Meng of the Song Dynasty was a native of Xinfeng in Jingzhao, Yongzhou (present-day Xinfeng Town, Lintong District, Xi'an, Shaanxi). He had a dignified appearance and virtuous conduct. After becoming a monk, he recited scriptures from morning till night without stopping. He greatly admired the relics of the past Buddhas in the Five Indies (the five regions of ancient India), lamenting that he had not personally gone to witness them. Therefore, in the Jia Chen year, the sixth year of Hongshi of the Qin Dynasty, he and fifteen companions set out together, crossing rivers and valleys, passing through a total of thirty-six places, and arrived at...
涼州。西出陽關。涉流沙。歷龜茲于闐諸國。又自於闐西南二千里。登[葸-十+夕]嶺。而同侶九人退還。又千七百里。至波淪國。而竺道嵩者死矣。方圖阇維。失尸所在。猛顧四人悲嘆驚異。及逾雪山。渡辛頭河。詣罽賓國。國有應真尊者五百人。遇猛喜尉間。為猛說四天王事。于奇沙國。見佛文石唾壺。又見佛盔。盔光色紫紺。輕重隨念。猛香華供養。跪戴發願而去。又千三百里。至迦維衛國。見佛肉髻骨。及牙發影跡具存。謁泥洹堅固之林。禮降魔菩提之樹。遂于降魔像。施以大衣。而覆之寶蓋。且設凈饌以盡敬。華氏國則阿育王舊都也。有婆羅門。名羅閱。舉族弘法。王所推重。問猛曰。秦地有大乘學否。曰皆大乘學。羅閱驚歎以為希有。猛於其家。得大泥洹僧低律諸經以歸。甲子歲。發天竺迨涼州。唯猛曇纂而已。譯泥洹二十卷。元嘉十四年入蜀。十六年撰西遊記。歿于成都。
宋慧嚴
生范氏。豫州人也。年十二。為儒。深明詩禮。十六為沙門。以解義稱。從什公游。為一時流輩所推。還建鄴。止東安寺。宋高祖禮遇特異。方伐長安。載與俱。行。及文帝嗣位。尤所欽敬。初帝於法未甚信崇。元嘉十二年。京尹蕭摹之請制民間建寺鑄像。帝謂侍中何尚之。吏部羊玄保曰。朕少讀經不多。比
【現代漢語翻譯】 現代漢語譯本： 涼州出發，向西出陽關，跋涉流沙，途經龜茲（Kucha，古國名）和于闐（Khotan，古國名）等國。又從於闐西南行二千里，登上[葸-十+夕]嶺，同伴九人退回。再行一千七百里，到達波淪國，竺道嵩（Zhu Daosong，人名）在那裡去世。正打算荼毗（Dharmic cremation，佛教術語，指火葬），卻找不到屍體所在。孟顧（Meng Gu，人名）等四人悲嘆驚異。及至翻越雪山，渡過辛頭河（Sindhu River，印度河的古稱），到達罽賓國（Kashmir，克什米爾）。該國有五百位阿羅漢（Arhat，佛教術語，指斷絕一切煩惱，達到最高修行果位的人）。他們見到孟顧，歡喜慰問，為孟顧講述四天王（Four Heavenly Kings，佛教護法神）的故事。在奇沙國，孟顧見到佛陀（Buddha，佛教創始人釋迦牟尼）的文石唾壺，又見到佛盔。盔甲光色紫紺，輕重隨心念而變。孟顧用香花供養，跪戴發願后離去。又行一千三百里，到達迦維衛國（Kapilavastu，釋迦牟尼的故鄉）。見到佛陀的肉髻骨（Ushnisha，佛頂骨，象徵智慧）以及牙齒、頭髮的影跡都存在。謁見了泥洹（Nirvana，佛教術語，指涅槃）堅固之林，禮拜了降魔菩提樹（Bodhi Tree，菩提樹，釋迦牟尼在此樹下悟道）。於是在降魔像上，施以大衣，並覆蓋寶蓋，且設定潔凈的食物以表達敬意。華氏國（Pataliputra，古印度城市，阿育王在此建都）是阿育王（Ashoka，孔雀王朝國王，篤信佛教）的舊都。有一位婆羅門（Brahmin，印度教種姓制度中的最高等級），名叫羅閱（Luoyue，人名），全族弘揚佛法，受到國王的推重。他問孟顧：『秦地（China，古代中國的稱謂）有大乘（Mahayana，佛教宗派之一）佛學嗎？』孟顧回答說：『都是大乘佛學。』羅閱驚歎，認為非常稀有。孟顧在他家，得到大泥洹經（Mahaparinirvana Sutra，大般涅槃經）和僧低律（Sanghata Sutra，僧伽吒經）等經典而歸。甲子年，從天竺（India，印度的古稱）出發到達涼州，只有孟顧和曇纂（Tan Zuan，人名）二人而已。翻譯了泥洹經二十卷。元嘉十四年（公元437年）進入蜀地（Sichuan，四川），十六年撰寫《西遊記》，在成都去世。
宋慧嚴（Song Huiyan，人名）
生於范氏，是豫州（Yu Province，古代中國的州名）人。十二歲時學習儒學，精通詩書禮儀。十六歲出家為僧，以講解佛經義理而聞名。跟隨鳩摩羅什（Kumarajiva，著名佛經翻譯家）學習，被當時的人們所推崇。回到建鄴（Jianye，南京的古稱），住在東安寺。宋高祖（Emperor Gaozu of Song，南朝宋朝的開國皇帝）對他禮遇特別優厚。當時正要討伐長安（Chang'an，西安的古稱），帶著他一同前往。等到宋文帝（Emperor Wen of Song，南朝宋朝的皇帝）繼位，尤其欽佩敬重他。起初文帝對佛法沒有很深的信仰。元嘉十二年，京尹（Mayor of the Capital，首都的市長）蕭摹之（Xiao Mozhi，人名）請求允許民間建造寺廟、鑄造佛像。文帝對侍中（Attendant in the Palace，皇帝的近臣）何尚之（He Shangzhi，人名）和吏部（Ministry of Personnel，古代官職）羊玄保（Yang Xuanbao，人名）說：『我年輕時讀經不多，最近才開始…
【English Translation】 English version: Starting from Liangzhou, he went west through Yangguan, traversed the shifting sands, and passed through countries such as Kucha (ancient kingdom) and Khotan (ancient kingdom). Then, traveling two thousand li southwest from Khotan, he ascended the [葸-十+夕] Ridge, where nine of his companions turned back. After another one thousand seven hundred li, he arrived at the country of Bolun, where Zhu Daosong (personal name) died. As they were planning the cremation (Dharmic cremation, Buddhist term), they could not find the body. Meng Gu (personal name) and the other four lamented in astonishment. Upon crossing the Snowy Mountains and fording the Sindhu River (ancient name for the Indus River), they reached the country of Kashmir. There were five hundred Arhats (Buddhist term, referring to those who have cut off all afflictions and attained the highest state of practice) in the country. They greeted Meng Gu with joy and comfort, and told him about the Four Heavenly Kings (Buddhist guardian deities). In the country of Qisha, Meng Gu saw the Buddha's (founder of Buddhism, Siddhartha Gautama) stone spittoon and also saw the Buddha's helmet. The helmet had a purple-blue light and its weight changed according to his thoughts. Meng Gu offered incense and flowers, knelt, wore the helmet, made a vow, and departed. After another one thousand three hundred li, he arrived at Kapilavastu (birthplace of Siddhartha Gautama). He saw the Buddha's Ushnisha (protuberance on the crown of the Buddha's head, symbolizing wisdom), as well as traces of his teeth and hair, all of which were still present. He visited the Firm Forest of Nirvana (Buddhist term, referring to Nirvana) and paid homage to the Bodhi Tree (the tree under which Siddhartha Gautama attained enlightenment). Then, on the image of the Subduing Mara, he bestowed a large robe and covered it with a jeweled canopy, and also set out pure food to express his respect. The country of Pataliputra (ancient Indian city where Ashoka established his capital) was the old capital of King Ashoka (Mauryan emperor who was a devout Buddhist). There was a Brahmin (highest caste in the Hindu caste system) named Luoyue (personal name), whose entire family propagated the Dharma and was highly respected by the king. He asked Meng Gu: 'Is there Mahayana (one of the major branches of Buddhism) Buddhism in the land of Qin (ancient name for China)?' Meng Gu replied: 'It is all Mahayana Buddhism.' Luoyue was amazed and considered it very rare. Meng Gu obtained the Mahaparinirvana Sutra (Great Nirvana Sutra) and the Sanghata Sutra (Sanghata Sutra) from his home and returned. In the year of Jiazi, he set out from India (ancient name for India) and arrived in Liangzhou, with only Meng Gu and Tan Zuan (personal name). He translated twenty volumes of the Nirvana Sutra. In the fourteenth year of Yuanjia (437 AD), he entered the land of Shu (Sichuan), and in the sixteenth year, he wrote 'Records of the Western Regions' and died in Chengdu.
Song Huiyan (personal name)
Born into the Fan family, he was a native of Yu Province (ancient Chinese province). At the age of twelve, he studied Confucianism and was well-versed in poetry and etiquette. At the age of sixteen, he became a monk and was known for his explanations of Buddhist scriptures. He studied with Kumarajiva (famous translator of Buddhist scriptures) and was admired by the people of his time. He returned to Jianye (ancient name for Nanjing) and lived in Dong'an Temple. Emperor Gaozu of Song (founding emperor of the Southern Song Dynasty) treated him with special courtesy. At that time, he was about to attack Chang'an (ancient name for Xi'an) and took him along. When Emperor Wen of Song (emperor of the Southern Song Dynasty) succeeded to the throne, he especially admired and respected him. Initially, Emperor Wen did not have a deep faith in Buddhism. In the twelfth year of Yuanjia, Xiao Mozhi (personal name), the Mayor of the Capital, requested permission for the people to build temples and cast Buddha statues. Emperor Wen said to He Shangzhi (personal name), the Attendant in the Palace, and Yang Xuanbao (personal name), the Minister of Personnel: 'I did not read many scriptures when I was young, and only recently began to...'
日彌復無暇。因果之事。昧然未究。所以不敢立異者。正以卿輩時秀信敬故耳。范泰謝靈運嘗言。六經法度。本在濟世。必求妙道。當以佛經指南。比見顏延之析達性論。宗炳難黑白論。其說汪洋。大明至理。並足開獎人意。若使率土之民。皆敦此化。則朕坐致太平。夫復何事。因出摹之所上疏曰。卿等增損。必有以遏戒浮淫。無傷弘獎者。乃當著令耳。尚之對曰。橫目之俗。多不敬信。以臣庸陋。獨有愚勤。寔懼缺薄。上玷大法。更蒙獎論。重有愧耳。然前代群英。則不負明詔矣。渡江而來。王導周顗庾亮王蒙謝尚郗起王坦之王恭王謐郭文謝敷戴逵許詢。及亡高祖兄弟。王元琳昆季。范汪孫綽張玄殷凱。或宰輔冠冕。或人倫羽儀。或置情人天之際。或抗跡煙霞之表。皆倒心歸依。其間比對。如蘭護開潛淵遁崇邃。皆亞跡黃鐘。或不測人也。近世道俗較談便爾。若悉舉者。夷夏漢魏。奇杰輩出。不可勝數。慧遠法師云。釋迦之化。無所不可。適道固自教原。齊俗亦為要務。竊味此言。有契至理。若使家家持戒。則一國息刑。故佛圖澄適趙。而使二石減暴。羅什在秦。則符健損虐。神道助教。昭然可觀。不可誣也。而摹之所請。不謂全非。但傷蠹道俗者。其意本在無行僧尼。而情偽難分。去取未易耳。至如土木之工。雖
【現代漢語翻譯】 現代漢語譯本： 日彌（人名，此處指皇帝）實在沒有空閑。對於因果報應之事，還未深入研究。因此不敢提出與衆不同的見解，正是因為你們這些當代的俊傑都信奉佛法。范泰（人名）和謝靈運（人名）曾經說過，六經法度的根本在於濟世安民，如果想要尋求精妙的道理，應當以佛經作為指南。最近看到顏延之（人名）分析通達本性的理論，宗炳（人名）辯論黑白論，他們的言論博大精深，充分闡明了至高的道理，都足以啓發人的心智。如果能讓天下的百姓都崇尚這種教化，那麼我就可以安坐朝廷，天下太平，還用做什麼呢？於是拿出摹之（人名）所上的奏疏說：『你們的增刪，必定有遏制輕浮淫邪的內容，但不要傷害了弘揚佛法。』就應當制定法令。尚之（人名）回答說：『橫目（指西方人）的風俗，大多不敬信佛法。以我這樣平庸淺陋之人，只有一片愚誠。實在擔心自己的才能不足，玷污了偉大的佛法。又蒙受您的獎賞和評論，更加感到慚愧。然而前代的眾多英才，終究沒有辜負您的英明詔令。從渡江以來，王導（人名）、周顗（人名）、庾亮（人名）、王蒙（人名）、謝尚（人名）、郗起（人名）、王坦之（人名）、王恭（人名）、王謐（人名）、郭文（人名）、謝敷（人名）、戴逵（人名）、許詢（人名），以及已故的高祖兄弟，王元琳（人名）兄弟，范汪（人名）、孫綽（人名）、張玄（人名）、殷凱（人名），他們有的位居宰輔，是朝廷的棟樑，有的是人倫的表率，有的寄情於人天之間，有的超脫於世俗之外，都真心歸依佛法。他們之間的比對，如同蘭護（人名）開潛淵（人名）遁崇邃（人名），都是僅次於黃鐘（人名）的人物，或者是不可以常理來衡量的人。近世的僧人和俗人之間的辯論已經很隨便了。如果全部列舉出來，從夷夏（指少數民族和漢族）到漢魏，奇才俊傑層出不窮，數不勝數。慧遠（人名）法師說：『釋迦（釋迦牟尼佛的簡稱）的教化，無所不能適應。遵循正道固然是佛教的根本，適應世俗也是重要的事務。』我私下品味這句話，與至高的道理相契合。如果能讓家家戶戶都持守戒律，那麼整個國家就可以停止刑罰。所以佛圖澄（人名）來到趙國，就使得石勒（人名）和石虎（人名）減少了暴行。鳩摩羅什（人名）在秦國，就使得符健（人名）減少了殘暴。神道輔助教化，是顯而易見可以觀察到的，不可誣衊。而摹之（人名）所請求的，不能說完全沒有道理，但傷害了那些敗壞佛法的僧人和俗人，他的本意在於那些沒有操守的僧尼，但真假難辨，取捨不易。至於土木工程，雖然……』
【English Translation】 English version: Rimi (person's name, here referring to the emperor) really has no free time. Regarding the matters of cause and effect, he has not yet studied them in depth. Therefore, he dares not put forward different opinions, precisely because you contemporary talents all believe in Buddhism. Fan Tai (person's name) and Xie Lingyun (person's name) once said that the foundation of the Six Classics and laws lies in benefiting the world and the people. If you want to seek subtle principles, you should use Buddhist scriptures as a guide. Recently, I saw Yan Yanzhi (person's name) analyzing the theory of attaining nature, and Zong Bing (person's name) debating the theory of black and white. Their remarks are broad and profound, fully clarifying the supreme principles, and are sufficient to enlighten people's minds. If we can make the people of the world admire this kind of teaching, then I can sit in the court and the world will be peaceful, what else do I need to do? So he took out the memorial presented by Mo Zhi (person's name) and said: 'Your additions and deletions must have content to curb frivolity and licentiousness, but do not harm the promotion of Buddhism.' Laws should be formulated. Shang Zhi (person's name) replied: 'The customs of Hengmu (referring to Westerners) mostly do not respect and believe in Buddhism. With my mediocrity and shallowness, I only have a sincere heart. I am really worried that my talent is insufficient and will tarnish the great Dharma. I am even more ashamed to receive your praise and comments. However, the many talents of the previous generations have not failed your wise decree. Since crossing the river, Wang Dao (person's name), Zhou Yi (person's name), Yu Liang (person's name), Wang Meng (person's name), Xie Shang (person's name), Xi Qi (person's name), Wang Tan Zhi (person's name), Wang Gong (person's name), Wang Mi (person's name), Guo Wen (person's name), Xie Fu (person's name), Dai Kui (person's name), Xu Xun (person's name), and the deceased brothers of the High Ancestor, Wang Yuanlin (person's name) brothers, Fan Wang (person's name), Sun Chuo (person's name), Zhang Xuan (person's name), Yin Kai (person's name), some of them are prime ministers, the pillars of the court, some are models of human relations, some place their feelings between humans and heaven, and some transcend the world, all sincerely take refuge in Buddhism. The comparisons between them, such as Lan Hu (person's name), Kai Qian Yuan (person's name), Dun Chong Sui (person's name), are all second only to Huang Zhong (person's name), or people who cannot be measured by common sense. The debates between monks and lay people in recent times have been very casual. If all of them are listed, from Yi Xia (referring to ethnic minorities and Han Chinese) to Han and Wei, outstanding talents emerge in endlessly, countless. Master Huiyuan (person's name) said: 'Shijia's (short for Sakyamuni Buddha) teachings can adapt to everything. Following the right path is the foundation of Buddhism, and adapting to the world is also an important task.' I privately savor this sentence, which is in line with the supreme principle. If every household can uphold the precepts, then the entire country can stop punishment. Therefore, when Fotucheng (person's name) came to Zhao, he made Shi Le (person's name) and Shi Hu (person's name) reduce their violence. When Kumarajiva (person's name) was in Qin, he made Fu Jian (person's name) reduce his cruelty. The divine way assists teaching, which is clearly visible and cannot be slandered. And Mo Zhi's (person's name) request cannot be said to be completely unreasonable, but it hurts those monks and lay people who corrupt Buddhism. His original intention is those monks and nuns who have no integrity, but it is difficult to distinguish between truth and falsehood, and it is not easy to choose. As for civil engineering, although...'
若糜費。然植福報恩。未易頓絕。臣比斟酌。進退未安。今日面奉德音。實用欣抃。
羊玄保進曰。此談蓋天人之學。豈臣昧陋。所宜與聞。竊恐秦楚論強兵之術。孫吳盡吞併之計。無取於此耳。帝曰。此非戰國之具。良如卿言。尚之曰。夫禮隱逸則戰士怠。貴仁德則兵氣銷。儻以孫吳為志。動期吞併。亦將無取于堯舜之道。豈特釋教而已哉。帝悅曰。釋門之有卿。如孔門之有季路。所謂惡言不入于耳。自是崇敬教乘。顏延之著離識論。先以其檢上帝。帝命嚴辯之。酬酢終日。帝笑曰。公等殆不愧支許也。東海何承天問嚴。佛國用何歷。嚴曰。天竺夏至之日。方中無影。蓋天之中也。五行用土色尚黃。數以五。八寸為尺。十兩當漢十二兩。以建辰之月為歲首。討核分至。推較薄蝕。顧步光影。其法甚詳。宿度年紀。咸有條例。承天無所措詞。后波利國人來。果同嚴說。帝詔任豫受焉。嚴與慧觀謝靈運。詳定涅槃經。夢神訶之曰。涅槃尊經。何以輒加斟酌。嚴惕然而覺。欲盡收前本。時識者曰。此欲戒厲後人耳。若必不應者。宜即于詳定時。見夢也。嚴以為然。后又夢神告曰。君以佛經之力。必當見佛。元嘉二十年歿。壽八十一。
宋僧業
王氏。河內人。少為沙門。聰敏能博究三藏。從羅什授法。
【現代漢語翻譯】 現代漢語譯本 如果浪費了（財物）。然而植福報恩之事，不容易一下子斷絕。我近來斟酌此事，進退兩難。今天當面聆聽您的教誨，實在感到高興。
羊玄保進言說：『這些談論大概是關於天人之學的，難道像我這樣見識淺陋的人，也適合聽聞嗎？我私下擔心那些談論秦楚如何使用強兵之術，孫吳如何窮盡吞併之計的人，是不會採納這些的。』 皇帝說：『這些不是戰國時期的策略。』 羊玄保說得對。 尚之說：『如果推崇隱逸之士，那麼戰士就會懈怠；如果重視仁德，那麼兵氣就會消減。如果以孫吳為目標，動輒想要吞併，那麼也將不會採納堯舜之道，豈止是佛教而已呢？』 皇帝高興地說：『佛教有你這樣的人，就像孔門有季路一樣。』 這就是所謂的『不聽壞話』。從此更加崇敬佛教。 顏延之撰寫《離識論》，先用它來檢查上帝。 皇帝命令嚴辯駁他。 兩人辯論了一整天。 皇帝笑著說：『你們大概不愧於支遁和許詢了。』 東海人何承天問嚴：『佛國使用什麼曆法？』 嚴回答說：『天竺夏至那天，太陽在正中沒有影子，那是天的中心。五行使用土，崇尚黃色。計數以五為基數。八寸為一尺，十兩相當於漢朝的十二兩。以建辰之月為歲首。』 他詳細地考證了冬至夏至，推算了日食月食，觀察了日影。他們的歷法非常詳細，星宿的度數和年代都有條理。 何承天無言以對。 後來波利國人來，果然和嚴說的一樣。 皇帝下詔讓任豫向他學習。 嚴和慧觀、謝靈運一起詳細校訂《涅槃經》。 夢中神呵斥他說：『《涅槃》是尊貴的經典，怎麼可以隨意增刪？』 嚴驚醒後感到害怕，想要全部收回之前的版本。 當時有見識的人說：『這是想要告誡後人罷了。如果一定是不應該的，應該在詳細校訂的時候，就夢見了。』 嚴認為說得對。 後來又夢見神告訴他說：『你憑藉佛經的力量，必定能夠見到佛。』 元嘉二十年去世，享年八十一歲。
宋僧業
王氏，河內人。年少時出家為僧。聰明敏捷，能夠廣泛深入地研究三藏經典。跟隨鳩摩羅什學習佛法。
【English Translation】 English version If (wealth) is wasted. However, planting blessings and repaying kindness cannot be completely cut off at once. I have been considering this matter recently, and I am in a dilemma. Today, I am truly delighted to receive your teachings in person.
Yang Xuanbao advised, 'These discussions are probably about the study of heaven and man. Is it appropriate for someone as ignorant as I am to hear them? I secretly worry that those who discuss how Qin and Chu used strong military tactics, and how Sun and Wu exhausted the strategy of annexation, will not adopt these.' The emperor said, 'These are not the strategies of the Warring States period.' Yang Xuanbao was right. Shang Zhi said, 'If hermits are promoted, then warriors will become lazy; if benevolence and virtue are valued, then military spirit will diminish. If Sun and Wu are taken as the goal, and annexation is desired at every turn, then the ways of Yao and Shun will not be adopted either, let alone Buddhism.' The emperor happily said, 'Having someone like you in Buddhism is like having Ji Lu in Confucius's school.' This is what is called 'not listening to bad words.' From then on, he became even more respectful of Buddhism. Yan Yanzhi wrote 'Discourse on Separating Consciousness', first using it to examine God. The emperor ordered Yan to refute him. The two debated all day. The emperor laughed and said, 'You are probably not ashamed of Zhi Dun and Xu Xun.' He Chengtian of Donghai asked Yan, 'What calendar does the Buddhist country use?' Yan replied, 'In India, on the day of the summer solstice, the sun has no shadow in the middle, which is the center of the sky. The five elements use earth and value yellow. Counting is based on five. Eight inches is one foot, and ten taels is equivalent to twelve taels of the Han Dynasty. The month of Jianchen is taken as the beginning of the year.' He examined the solstices in detail, calculated eclipses, and observed the shadows of the sun. Their calendar is very detailed, and the degrees of the stars and the years have rules. He Chengtian was speechless. Later, people from the country of Boli came, and they said the same thing as Yan. The emperor ordered Ren Yu to learn from him. Yan, together with Huiguan and Xie Lingyun, revised the Nirvana Sutra in detail. In a dream, a god scolded him, 'The Nirvana is a venerable scripture, how can you add or subtract from it at will?' Yan woke up frightened and wanted to collect all the previous versions. At that time, a knowledgeable person said, 'This is just to warn future generations. If it is definitely not appropriate, you should have dreamed about it when you were revising it in detail.' Yan thought it was right. Later, he dreamed again that a god told him, 'By the power of the Buddhist scriptures, you will surely see the Buddha.' He died in the twentieth year of Yuanjia, at the age of eighty-one.
Song Sengye
Wang, a native of Henan. He became a monk when he was young. He was intelligent and able to study the Tripitaka extensively and deeply. He studied the Dharma with Kumarajiva (Luoshi).
精十誦。什嘆以為後世之優波離也。避地渡江。吳張邵建閑居寺于姑蘇。以延之。三吳道俗爭尊異焉。宴坐之室。常有香氣。元嘉十八年沒。壽七十五。
宋僧導
京兆人。史失其氏。十歲出家。其師授以觀世音經。導曰。此經幾卷。曰止一卷。導曰。經言爾時無盡意。則知前更有。師大驚異之。授以法華經。於是悟解通達。老師夙學。多敬畏之。年十八。僧睿見而嘆曰。君當作萬僧法主。厚自愛。姚興聞其名。詣之與語。載同輦而還。學者榮之。羅什所譯。多與參校。著成實三論疏義。並空有二諦論。多所發明。宋高祖平關中。得導而喜。還建鄴。指桂陽公義真。謂導曰。兒年幼留鎮。藉公輔之。義真后為虜所逼。導果能營救。虜解圍去。高祖聞而嘉之。建東山寺于壽春。以居焉。會魏滅教。北方避難而投之者。皆給衣食。故舊鄉曲之死者。為設會行香。流涕哀慟。孝武即位。詔住建鄴中興寺。帝郊迎。法道大振。每講維摩于瓦棺寺。帝臨幸。公卿畢集。久之辭還壽春歿。壽九十六。時有僧音僧威。亦有卓行。
宋慧恂
生趙氏。趙郡人。少而精苦。游關中從羅什。究十誦僧祇。乃義疏之。永初中。講授于廣陵。元嘉中。至京師止道場寺。后移長樂寺。大弘律學。大明二年歿。壽八十。
【現代漢語翻譯】 現代漢語譯本 《精十誦》：什公（鳩摩羅什，意為『童壽』）讚歎他為後世的優波離（持律第一）。他爲了避難渡過長江。吳地的張邵在姑蘇建造閑居寺，用來延請他。三吳地區的僧人和俗人都爭相尊敬他，認為他與衆不同。他宴坐的房間里，常常有香氣。元嘉十八年圓寂，享年七十五歲。
宋僧導： 京兆人。史書沒有記載他的姓氏。十歲出家。他的師父教他《觀世音經》。僧導問：『這部經有多少卷？』師父說：『只有一卷。』僧導說：『經中說「爾時無盡意」，就知道前面還有。』師父非常驚訝。於是教他《法華經》。僧導於是悟解通達。老師們因為他年少而學識淵博，大多敬畏他。十八歲時，僧睿見到他后讚歎說：『你將來會成為萬僧的法主，要好好愛護自己。』姚興聽說了他的名聲，前去拜訪並與他交談，同乘一輛車返回，學者們都以此為榮。鳩摩羅什所翻譯的經典，大多與僧導一同參校。他著有《成實三論疏義》，以及《空有二諦論》，多有發明。宋高祖平定關中后，得到僧導非常高興，帶回建鄴。指著桂陽公義真，對僧導說：『我的兒子年幼，留下來鎮守，要藉助您的輔佐。』義真後來被虜所逼，僧導果然能夠營救，虜兵解圍離去。高祖聽說了這件事後嘉獎他，在壽春建造東山寺，讓他居住在那裡。當時正趕上北魏滅佛，北方前來避難投奔他的人，都供給衣食。對於故鄉的死者，他會設定佛會，焚香，流淚哀慟。孝武帝即位后，下詔讓他住在建鄴的中興寺。皇帝親自到郊外迎接，佛法因此大為振興。他每次在瓦棺寺講解《維摩詰經》，皇帝都會親自前往，公卿大臣全部聚集。很久之後，他辭別返回壽春圓寂，享年九十六歲。當時還有僧音、僧威，也都有卓越的德行。
宋慧恂： 俗姓趙，是趙郡人。年少時就精進刻苦。遊學關中，跟隨鳩摩羅什，研究《十誦律》、《僧祇律》，於是為之作義疏。永初年間，在廣陵講授。元嘉年間，到達京師，住在道場寺。後來移居長樂寺，大力弘揚律學。大明二年圓寂，享年八十歲。
【English Translation】 English version Jing Shi Song: Master Shi (Kumarajiva, meaning 'child-longevity') praised him as the Upali (foremost in Vinaya) of later generations. He crossed the Yangtze River to escape from danger. Zhang Shao of Wu built Xianju Temple in Gusu to invite him. Monks and laypeople in the Sanwu area competed to respect him, considering him extraordinary. His meditation room often had a fragrance. He passed away in the eighteenth year of Yuanjia, at the age of seventy-five.
Song Sengdao: He was from Jingzhao. The historical records do not mention his surname. He became a monk at the age of ten. His teacher taught him the Avalokitesvara Sutra. Sengdao asked, 'How many volumes are there in this sutra?' The teacher said, 'Only one volume.' Sengdao said, 'The sutra says 'At that time, Inexhaustible Intent,' so I know there is more before.' The teacher was very surprised. So he taught him the Lotus Sutra. Sengdao then understood and became proficient. The teachers mostly respected him because of his young age and extensive knowledge. At the age of eighteen, Sengrui saw him and praised him, saying, 'You will become the Dharma master of ten thousand monks in the future, take good care of yourself.' Yao Xing heard of his reputation and went to visit and talk with him, returning in the same carriage, which scholars regarded as an honor. Kumarajiva's translations were mostly proofread with Sengdao. He wrote 'Commentary on the Three Treatises of the Satyasiddhi School,' and 'Treatise on the Two Truths of Emptiness and Existence,' with many original ideas. After Emperor Gaozu of the Song Dynasty pacified Guanzhong, he was very happy to obtain Sengdao and brought him back to Jianye. Pointing to Guiyang Gong Yizhen, he said to Sengdao, 'My son is young and remains to guard the area, relying on your assistance.' Yizhen was later forced by the invaders, and Sengdao was indeed able to rescue him, and the invaders lifted the siege and left. Emperor Gaozu praised him after hearing about this and built Dongshan Temple in Shouchun for him to live there. At that time, the Northern Wei Dynasty was destroying Buddhism, and those who came from the north to seek refuge with him were provided with food and clothing. For the dead in his old hometown, he would set up Buddhist gatherings, burn incense, and weep in sorrow. After Emperor Xiaowu ascended the throne, he issued an edict for him to live in Zhongxing Temple in Jianye. The emperor personally greeted him in the suburbs, and the Dharma was greatly revitalized. Every time he lectured on the Vimalakirti Sutra at Waguan Temple, the emperor would personally attend, and all the ministers would gather. After a long time, he bid farewell and returned to Shouchun, where he passed away at the age of ninety-six. At that time, there were also Sengyin and Sengwei, who also had outstanding virtues.
Song Huixun: His lay surname was Zhao, and he was from Zhaojun. He was diligent and assiduous from a young age. He traveled to Guanzhong and followed Kumarajiva, studying the Ten Recitation Vinaya and the Mahasanghika Vinaya, and then wrote commentaries on them. During the Yongchu period, he lectured in Guangling. During the Yuanjia period, he arrived in the capital and lived in Daocheng Temple. Later, he moved to Changle Temple and greatly promoted the study of Vinaya. He passed away in the second year of Daming, at the age of eighty.
宋求那䟦陀羅
此云功德賢。中天竺人。始以家世事外道法。因遁去。求師剃落。為沙門。師令探經。得大品華嚴。師喜曰。汝于大乘有緣乎。為授菩薩戒。而大乘益精。時號摩訶衍。尋以書諭父母。使歸正。既遍歷師子諸國。乃附舶而東。屆中途。所飲之水既竭。又風息不能進。賢咒之。驟雨充足。抵廣州。刺史車朗以聞。驛至京師。元嘉十二年。初住祗洹寺。已而詔入內供養。瑯瑯顏延之。通才碩學。束帶造門。於是京師遠近冠蓋相望彭城王義康。南譙主義宣。皆師事之。譯雜阿含法鼓勝鬘楞伽等經。共百餘卷。譙王請講華嚴經。而賢獨恨未善華言。禱觀世音以求感應。夜夢神力士易其首。旦起頓通語義。遂就講。王以屢有怪夢問之。對曰。京都行有禍矣。王構逆謀。賢諫之。至流涕。王逼與俱下。梁山之敗墮江中。一心誦觀世音。手捉竹杖。見童子牽其衣。賢曰。汝小兒。乃能爾耶。至岸欲脫納衣償童子。忽失所在。王玄謨承詔。送賢至臺上尉安之。且曰。企德有日。乃今始遇。間關來歸。寧有恨乎。對曰。無所恨。但念夙緣逢此適成熟耳。上又戲之曰。頗念譙王否。對曰。古人不忘一飯。王飯我十年。敢遽忘哉。愿當從階下。求為王修冥福。惟哀憐之。上為改容。中興寺成。詔徙以住持。上嘗宴
【現代漢語翻譯】 現代漢語譯本
宋 求那跋陀羅（Gunabhadra）
他被稱為功德賢。是中天竺（Central India）人。起初因為家世而信奉外道。後來遁世出家，拜師剃度，成為沙門（Shramana，佛教僧侶）。他的老師讓他研讀佛經，他得到了《大品般若經》（Mahaprajnaparamita Sutra）和《華嚴經》（Avatamsaka Sutra）。他的老師高興地說：『你與大乘佛法有緣啊！』於是為他授了菩薩戒。而他對大乘佛法更加精通。當時人們稱他為摩訶衍（Mahayana，大乘）。不久，他寫信告知父母，勸他們歸正。他遊歷了師子國（Sri Lanka）等國后，乘船向東航行。途中，飲用水耗盡，又遇上停風無法前進。功德賢誦咒祈禱，驟雨降臨，水源充足。抵達廣州后，廣州刺史車朗將此事上報朝廷。朝廷派驛站的馬車將他接到京師。元嘉十二年，他最初住在祗洹寺（Jetavana Monastery）。不久，皇帝下詔讓他入宮供養。顏延之（Yan Yanzhi）等博學之士都曾登門拜訪。於是京師遠近的官員士人都爭相拜訪。彭城王義康（Yi Kang, Prince of Pengcheng），南譙王義宣（Yi Xuan, Prince of Nanqiao）都尊他為師。他翻譯了《雜阿含經》（Samyukta Agama Sutra）、《法鼓經》、《勝鬘經》（Srimala Sutra）、《楞伽經》（Lankavatara Sutra）等經典，共一百多卷。南譙王請他講解《華嚴經》，但他苦於不擅長漢語，於是祈禱觀世音菩薩以求感應。夜裡夢見神力士為他更換了頭顱。早晨醒來，頓時通曉漢語。於是就開始講經。南譙王因為多次做了奇怪的夢而向他請教。功德賢回答說：『京都會有災禍發生。』南譙王策劃謀反，功德賢勸諫他，甚至流下了眼淚。南譙王強迫他一同下樑山，兵敗后墮入江中。功德賢一心誦唸觀世音菩薩，手裡拿著竹杖，看見一個童子拉著他的衣服。功德賢說：『你一個小孩子，竟然能這樣！』到了岸邊，想要脫下袈裟償還童子，忽然不見了童子的蹤影。王玄謨（Wang Xuanmo）奉皇帝的詔令，送功德賢到臺上尉安頓。並且說：『仰慕您的德行很久了，今天才得以相見。您歷經艱難來到這裡，難道有什麼遺憾嗎？』功德賢回答說：『沒有什麼遺憾。只是想到前世的因緣，恰好在這個時候成熟罷了。』皇帝又戲謔地問他：『還想念南譙王嗎？』功德賢回答說：『古人尚且不忘一飯之恩，南譙王供養我十年，我怎麼敢輕易忘記呢？我願意從臺階下，為南譙王修冥福，希望陛下您能哀憐他。』皇帝為之動容。中興寺建成后，下詔讓他遷居主持。皇帝曾經宴請……
【English Translation】 English version
Song Dynasty, Gunabhadra (功德賢, meaning 'Virtuous Merit')
He was known as 'Virtuous Merit'. He was a native of Central India. Initially, due to his family's traditions, he adhered to non-Buddhist doctrines. Later, he renounced the world, sought a teacher, and was tonsured, becoming a Shramana (沙門, Buddhist monk). His teacher instructed him to study the scriptures, and he obtained the Mahaprajnaparamita Sutra (大品般若經, Sutra on the Great Perfection of Wisdom) and the Avatamsaka Sutra (華嚴經, Flower Garland Sutra). His teacher rejoiced and said, 'You have an affinity with Mahayana Buddhism!' Thus, he conferred upon him the Bodhisattva precepts. He became even more proficient in Mahayana Buddhism. At that time, people called him Mahayana (摩訶衍, the Great Vehicle). Soon after, he wrote a letter to his parents, urging them to return to the correct path. After traveling through countries such as Sri Lanka (師子國, Lion Country), he boarded a ship heading east. Midway, their drinking water was exhausted, and the wind ceased, preventing them from advancing. Gunabhadra chanted mantras, and a sudden rain replenished their water supply. Upon arriving in Guangzhou, the governor of Guangzhou, Che Lang (車朗), reported this matter to the imperial court. The court sent an express carriage to bring him to the capital. In the twelfth year of the Yuanjia era, he initially resided at Jetavana Monastery (祗洹寺). Soon after, the emperor issued an edict to have him reside within the palace for offerings. Learned scholars such as Yan Yanzhi (顏延之) visited him. Consequently, officials and scholars from near and far in the capital eagerly sought to visit him. Yi Kang, Prince of Pengcheng (彭城王義康), and Yi Xuan, Prince of Nanqiao (南譙王義宣), both revered him as their teacher. He translated scriptures such as the Samyukta Agama Sutra (雜阿含經), the Dharma Drum Sutra (法鼓經), the Srimala Sutra (勝鬘經), and the Lankavatara Sutra (楞伽經), totaling over one hundred volumes. The Prince of Nanqiao requested him to lecture on the Avatamsaka Sutra, but he lamented his lack of proficiency in the Chinese language. Therefore, he prayed to Avalokiteshvara Bodhisattva (觀世音菩薩) seeking a response. In a dream that night, a powerful spirit replaced his head. Upon waking up in the morning, he suddenly understood the Chinese language. Thus, he began to lecture on the sutra. The Prince of Nanqiao, having had several strange dreams, sought his counsel. Gunabhadra replied, 'Calamity will befall the capital.' The Prince of Nanqiao plotted a rebellion, and Gunabhadra advised him against it, even shedding tears. The Prince of Nanqiao forced him to descend Liang Mountain together. After their defeat, they fell into the river. Gunabhadra single-mindedly recited the name of Avalokiteshvara Bodhisattva, holding a bamboo staff in his hand. He saw a child pulling at his robe. Gunabhadra said, 'You are just a small child, how can you do this?' Upon reaching the shore, he wanted to take off his kasaya (納衣, monastic robe) to repay the child, but suddenly the child disappeared. Wang Xuanmo (王玄謨), acting on the emperor's edict, sent Gunabhadra to the Terrace Barracks to be settled. He said, 'I have long admired your virtue, and only today do I have the opportunity to meet you. You have come here through hardship, do you have any regrets?' Gunabhadra replied, 'I have no regrets. I only think that the karmic conditions from a previous life have matured at this opportune moment.' The emperor jokingly asked him, 'Do you still think of the Prince of Nanqiao?' Gunabhadra replied, 'Even the ancients did not forget the kindness of a single meal. The Prince of Nanqiao supported me for ten years, how could I easily forget him? I am willing to, from below the steps, cultivate merit for the Prince of Nanqiao, hoping that Your Majesty will have compassion on him.' The emperor was moved by this. After the Zhongxing Monastery (中興寺) was built, he issued an edict to have him move there to preside over it. The emperor once held a banquet…
東府。王公畢集。詔趣賢。賢至。皤然清臞。上望見謂謝莊曰。摩訶衍有機辯。當戲之。賢趨陛。上曰。摩訶衍不負遠來。唯有一在。即應聲曰。貧道客食陛下三十載。恩遇之厚。無所欠。所欠唯一死在。上喜為促席。一坐盡傾。永明六年旱。遍走群望無所驗。詔賢曰。霶霈而後相見。賢即絕飲食。自嚗北湖釣臺上。嘿誦經咒。明日大霔。公卿入賀。施與有加焉。太始四年正月。示疾而卒。春秋七十五。
宋僧璩者
生朱氏。吳人也。少為沙門。師事僧業。尤明十誦。工文章。涉獵書傳。始居虎丘山。宋孝武聞其名。詔至京師為僧正。止中興寺。時有沙門僧定。自稱得不還果。璩集眾詳斷。令現神足。定曰恐犯戒。故不現。璩曰。按律文有四因緣。得現神足。一斷疑網。二破邪見。三除憍慢。四成功德。定不能然。遂擯之。乃著戒眾論。以示來葉。少帝準從受五戒。豫章王子尚宗為法友。歿壽五十八。注勝鬘經。撰僧尼要事。行於世。釋道儼者。雄丘小黃人。善毗尼。精研四部。融會眾家。又核梵漢異音旨歸作決正四部毗尼論。大弘律教。游彭城沒。壽七十五。
新修科分六學僧傳卷第十一 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十二
【現代漢語翻譯】 東府，王公大臣全部聚集。皇帝下詔召見賢（人名，此處指摩訶衍）。賢到來，容貌清秀但很瘦弱。皇上望見后對謝莊說：『摩訶衍很會辯論，應當戲弄他一下。』賢快步走上臺階。皇上說：『摩訶衍不遠萬里而來，朕只有一事相問。』賢立刻回答說：『貧僧在陛下這裡白吃白喝三十年，恩情深厚，沒有什麼虧欠。所欠缺的只有一死罷了。』皇上很高興，為他安排了靠近自己的座位，滿座的人都傾聽他的言論。永明六年發生旱災，到處祈求神靈都沒有應驗。皇上下詔對賢說：『希望等到大雨降下之後再與你相見。』賢隨即斷絕飲食，獨自在北湖的釣魚臺上曝曬，默默誦唸經咒。第二天下起了大雨，公卿大臣都來祝賀，賞賜也更加豐厚。太始四年正月，賢示現疾病而去世，享年七十五歲。
宋朝僧人璩（人名）
俗姓朱，是吳地人。年少時出家為僧，師從僧業。尤其精通《十誦律》，擅長文章，廣泛閱讀各種書籍。最初住在虎丘山。宋孝武帝聽說了他的名聲，下詔讓他到京城擔任僧正，住在中興寺。當時有個沙門僧定，自稱證得了不還果（Anagamin，佛教果位之一）。璩召集眾人詳細辨析，讓他顯現神足通（神通）。僧定說恐怕觸犯戒律，所以不顯現。璩說：『按照律文，有四種因緣可以顯現神足通：一是斷除疑惑，二是破除邪見，三是去除驕慢，四是成就功德。』僧定不能做到，於是被驅逐。於是他撰寫了《戒眾論》，用來告誡後人。少帝準從他受了五戒。豫章王王子尚宗是他的法友。去世時五十八歲。他註釋了《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），撰寫了《僧尼要事》，在世間流傳。釋道儼（人名），是雄丘小黃人，擅長毗尼（Vinaya，戒律），精研四部律，融會各家之說。又覈對梵文和漢文的差異，闡明其宗旨，寫作了《決正四部毗尼論》，大力弘揚律教。遊歷彭城時去世，享年七十五歲。
新修科分六學僧傳卷第十一 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十二
【English Translation】 In the Eastern Mansion, all the dukes and ministers were gathered. The emperor issued an edict summoning Xian (name of a person, referring to Mahayan). Xian arrived, appearing refined but thin. Upon seeing him, the emperor said to Xie Zhuang: 'Mahayan is skilled in debate; we should tease him.' Xian hurried up the steps. The emperor said: 'Mahayan has come from afar; I have only one question to ask.' Xian immediately replied: 'This poor monk has been eating and drinking at Your Majesty's expense for thirty years. The kindness has been immense, and nothing is lacking. The only thing lacking is death.' The emperor was pleased and arranged a seat close to him, and everyone present listened to his words. In the sixth year of Yongming, there was a drought, and prayers to the spirits everywhere were ineffective. The emperor issued an edict to Xian, saying: 'I hope to see you again after the heavy rain.' Xian then stopped eating and drinking, and exposed himself to the sun on the fishing platform of North Lake, silently reciting scriptures and mantras. The next day, heavy rain fell, and the dukes and ministers came to congratulate him, and the rewards were even greater. In the first month of the fourth year of Taishi, Xian manifested illness and passed away at the age of seventy-five.
The Song Dynasty Monk Qu (name of a person)
His secular surname was Zhu, and he was a native of Wu. He became a monk in his youth, studying under Monk Ye. He was particularly proficient in the Ten Recitations Vinaya (Daśa-bhāṇavāra-vinaya), skilled in writing, and widely read various books. He initially resided on Tiger Hill. Emperor Xiaowu of the Song Dynasty heard of his reputation and issued an edict for him to come to the capital to serve as the Sangha Chief, residing at Zhongxing Temple. At that time, there was a Shramana named Seng Ding, who claimed to have attained the Anagamin fruit (Anāgāmin, one of the stages of enlightenment in Buddhism). Qu gathered the assembly to examine him in detail, asking him to manifest supernatural powers (Siddhi). Seng Ding said he was afraid of violating the precepts, so he would not manifest them. Qu said: 'According to the Vinaya texts, there are four reasons for manifesting supernatural powers: first, to dispel doubts; second, to break through wrong views; third, to eliminate arrogance; and fourth, to accomplish merits.' Seng Ding could not do so, and was therefore expelled. He then wrote the Treatise on the Monastic Assembly, to admonish future generations. The young emperor Zhun followed him and received the five precepts. Prince Shangzong of Yuzhang was his Dharma friend. He passed away at the age of fifty-eight. He annotated the Śrīmālādevī Siṃhanāda Sūtra, and wrote the Essential Matters for Monks and Nuns, which circulated in the world.釋道儼 Shi Daoyan (name of a person), was a native of Xiaohuang in Xiongqiu, skilled in Vinaya (Vinaya, monastic rules), and thoroughly studied the four divisions of the Vinaya, integrating the theories of various schools. He also verified the differences between Sanskrit and Chinese sounds, clarifying their meaning, and wrote the Treatise on Deciding and Correcting the Four Divisions of the Vinaya, greatly promoting the Vinaya teachings. He passed away while traveling in Pengcheng at the age of seventy-five.
Newly Revised Classified Biographies of Eminent Monks, Volume 11 卍 Newly Continued Tripitaka, Volume 77, No. 1522, Newly Revised Classified Biographies of Eminent Monks
Newly Revised Classified Biographies of Eminent Monks, Volume 12
浙東沙門 曇噩 述
戒學
弘法科(二)
齊法穎
生索氏。燉煌人。年十三。棄家依沙門法香。為弟子得度。游止涼州公府寺。與法力俱以解律顯名。元嘉之季。游京師止新亭寺。孝武皇帝詔穎為都邑僧正。移居多寶寺習禪。造經像。極莊嚴之麗。又造藥藏鎮于長干。撰十誦戒本。並羯磨等文。沒壽六十七。
齊玄暢
生趙氏。河西金城人也。少時羌酋盡殲其家。見暢戒勿殺曰。此兒目光外射。非凡器也。遂獲為涼州玄高弟子。會羌滅佛法。害諸沙門。暢乃以楊枝擊沙塵蔽空。使追騎無所見。急則以[葸-十+夕]塞鼻通氣。投身水中。自平城代郡上谷。逾太行。渡孟津。而至揚州。善經律。博觀子史百氏之言。初華嚴文義浩博。暢首為疏釋之。以三論為學者所宗。文帝請為太子師。不可。久之。辭游西蜀。至大石寺。手畫金剛密跡十六軀。又建寺于岷山郡之席陽縣齊山。名曰齊興。是日正當太祖受九錫之辰。或以天時人事。萬里符合。作齊山贊。敘其事。寄成都傅琰者。琰聞諸州郡。歲時存問。暢能舒手出香。掌中流水。豫章王凝鎮荊州。迎至城。文惠太子又遣使。迎歸建鄴靈根寺。沒年六十九。永明二年冬葬獨龍岡。
齊志道
出任氏。河
【現代漢語翻譯】 現代漢語譯本 浙東沙門曇噩 述
戒學
弘法科(二)
齊法穎（Qi Faying）
生於索氏家族，是敦煌人。十三歲時，離開家跟隨沙門法香（Faxiang）為弟子並受戒。遊歷居住在涼州公府寺，與法力（Fali）都以精通戒律而聞名。元嘉年間，遊歷京師，住在新亭寺。孝武皇帝下詔讓法穎擔任都邑僧正。后移居多寶寺習禪，建造經像，極其華麗莊嚴。又建造藥藏鎮于長干。撰寫《十誦戒本》，以及羯磨等文。去世時六十七歲。
齊玄暢（Qi Xuanchang）
生於趙氏家族，是河西金城人。年少時，羌族首領幾乎殺光了他的家人。玄暢受戒時，羌酋說：『這孩子目光外射，不是凡人。』於是讓他做了涼州玄高（Xuangao）的弟子。適逢羌族滅佛法，殺害眾多沙門。玄暢就用楊枝擊打沙塵，遮蔽天空，使追趕的騎兵無所見。緊急時用[葸-十+夕]塞住鼻子通氣，投身水中。從平城、代郡、上谷，越過太行山，渡過孟津，到達揚州。精通經律，廣泛閱讀子史百家之言。起初，《華嚴經》文義浩瀚深廣，玄暢首先為之疏解註釋。因為三論被學者所推崇，文帝請他做太子老師，他沒有答應。過了很久，辭別遊歷西蜀，到達大石寺，親手畫了金剛密跡十六軀。又在岷山郡的席陽縣齊山建造寺廟，名為齊興寺。這一天正好是太祖接受九錫的時候。有人認為這是天時人事，萬里符合。作《齊山贊》，敘述這件事，寄給成都的傅琰，傅琰傳遍各州郡，每年都派人慰問。玄暢能舒開手掌放出香氣，掌中流出水。豫章王凝鎮守荊州，迎接他到城裡。文惠太子又派使者，迎接他回到建鄴靈根寺。去世時六十九歲，永明二年冬天**龍岡。
齊志道（Qi Zhidao）
出自任氏家族，是河
【English Translation】 English version Narrated by Shramana Tan'e of Eastern Zhejiang
Study of Precepts
Section on Propagating the Dharma (2)
Qi Faying (法穎) (Dharma Brilliance of Qi)
Born into the Suo family, he was a native of Dunhuang (燉煌). At the age of thirteen, he left home to follow the Shramana Faxiang (法香) (Dharma Fragrance) as a disciple and was ordained. He traveled and resided in the Public Mansion Temple in Liangzhou (涼州). He and Fali (法力) (Dharma Power) were both renowned for their understanding of the Vinaya (戒律). During the Yuanjia (元嘉) period, he traveled to the capital and stayed at Xinting Temple (新亭寺). Emperor Xiaowu (孝武皇帝) issued an edict appointing Faying as the chief monk of the capital. He moved to Duobao Temple (多寶寺) to practice Chan (禪) meditation, creating sutras and images with extreme splendor and magnificence. He also built a medicine storehouse in Changgan (長干). He wrote the 'Ten Recitation Vinaya Text' (十誦戒本), along with texts on Karma (羯磨) and other subjects. He passed away at the age of sixty-seven.
Qi Xuanchang (玄暢) (Profoundly Fluent of Qi)
Born into the Zhao family, he was a native of Jincheng (金城) in Hexi (河西). When he was young, the Qiang (羌) chieftain almost annihilated his family. When Xuanchang received the precepts, the Qiang chieftain said, 'This child's eyes shine outward; he is no ordinary person.' So he was accepted as a disciple of Xuangao (玄高) (Profoundly High) of Liangzhou. It happened that the Qiang destroyed the Buddha-dharma and harmed many Shramanas. Xuanchang then struck the sand with a willow branch, obscuring the sky, so that the pursuing cavalry could not see. In emergencies, he would plug his nose with [葸-十+夕] to breathe, throwing himself into the water. From Pingcheng (平城), Dai Commandery (代郡), Shanggu (上谷), he crossed the Taihang Mountains (太行), crossed the Mengjin Ferry (孟津), and arrived in Yangzhou (揚州). He was well-versed in the sutras and Vinaya, and widely read in the words of the masters of history and the hundred schools of thought. Initially, the meaning of the Avatamsaka Sutra (華嚴經) was vast and profound; Xuanchang was the first to provide a commentary and explanation. Because the Three Treatises (三論) were revered by scholars, Emperor Wen (文帝) invited him to be the teacher of the crown prince, but he declined. After a long time, he bid farewell and traveled to Western Shu (西蜀), arriving at Dashi Temple (大石寺), where he personally painted sixteen Vajra Secret Traces (金剛密跡). He also built a temple on Mount Qishan (齊山) in Xiyang County (席陽縣) of Minshan Commandery (岷山郡), named Qixing Temple (齊興寺). This day happened to be the day when Emperor Taizu (太祖) received the Nine Bestowments (九錫). Some believed that this was a coincidence of heavenly timing and human affairs, a perfect match from ten thousand miles away. He wrote 'Ode to Mount Qishan' (齊山贊), narrating this event, and sent it to Fu Yan (傅琰) in Chengdu (成都), who spread it throughout the prefectures and counties, and people sent regards every year. Xuanchang could extend his hand and emit fragrance, and water would flow from his palm. Prince Ning of Yuzhang (豫章王凝) was stationed in Jingzhou (荊州) and welcomed him to the city. Crown Prince Wenhui (文惠太子) also sent messengers to welcome him back to Linggen Temple (靈根寺) in Jianye (建鄴). He passed away at the age of sixty-nine, in the winter of the second year of Yongming (永明二年) at **Longgang.
Qi Zhidao (志道) (Will of the Way of Qi)
Born into the Ren family, he was a native of He
內人。謹厚。少為沙門。博究諸經。特妙律部。何尚之仰其風。建法輪寺迎居之。自魏虜廢教之後。中州戒法遣缺。道與其徒十餘輩。至虎牢。集洛秦壅豫五州道士。會於引水寺。講授律部之全。道之力也。久之至京師。王奐出鎮湘州。載與俱。遂歿。壽七十三。
齊僧遠
生皇氏。渤海重合人也。年十六。欲出家。父母不聽。因刻苦懺誦。又二年為沙門。從道慧法師受學。通大小乘經論。宋大明中。住彭城寺升明中。住牛落山龍淵寺。年三十一。乃于青州孫秦寺講授。吐詞清徹。風度凝遠。一座盡傾。瑯玡王僧達有重名於時。特敬禮。造寺以延之。遠性仁慈。行青園。脫衣以衣寒者。乞食以食饑者。時大疫。病者相枕。人人料理之。死者為葬。如骨肉。里中化其孝敬。王子鸞造新安寺。薦其毋殷貴人。詔選天下奇德。應選。被徴。大明六年九月。右司諫言。臣聞。䆳拱凝居。非期宏峻。奉跪槃伏。豈止讓恭。將以昭張四維。締制八寓。故雖儒法支派。名墨條流。至於崇親嚴上。厥繇摩爽。唯浮屠教特異於此。臣等參議以為。沙門接見。皆當盡禮敬之容。詔曰可。遠聞嘆曰。我剃頭沙門。本出家求道。何關於帝王。即曰謝病。移止定林。明帝踐祚。迎遠為師。不答。建平王景素以棲玄寺致遠。又不答。齊
【現代漢語翻譯】 現代漢語譯本：內人（指僧侶），名謹厚，年少時出家為僧，廣泛研究各種佛經，尤其精通律部（佛教戒律）。何尚之（人名）仰慕他的風範，在法輪寺迎接他居住。自從北魏（政權名）廢除佛教之後，中原地區的戒律傳承缺失。謹厚與他的十幾個弟子，到達虎牢（地名），聚集了洛州、秦州、雍州、豫州五個州的僧人，在引水寺講授完整的律部，這是謹厚的力量。後來他到了京師（首都）。王奐（人名）出任湘州（地名）的鎮守，帶著謹厚一起去，最終在那裡去世，享年七十三歲。
齊僧遠（人名）
俗姓皇，是渤海重合（地名）人。十六歲時，想要出家，父母不同意。因此他刻苦懺悔誦經。又過了兩年，才成為僧人。跟隨道慧法師（人名）學習，通曉大小乘的經論。在宋朝大明年間，住在彭城寺（寺廟名），升明年間，住在牛落山龍淵寺（寺廟名）。三十一歲時，在青州孫秦寺（寺廟名）講授佛法，吐字清晰透徹，風度莊重深遠，全場聽眾都被吸引。瑯玡王僧達（人名）當時很有名望，特別尊敬他，建造寺廟來邀請他居住。僧遠天性仁慈，在青園（地名）行走時，脫下自己的衣服給寒冷的人穿，乞討食物給飢餓的人吃。當時發生大瘟疫，病人互相枕靠，他一一照料他們，為死者安葬，如同對待自己的親人。鄉里的人被他的孝敬所感化。王子鸞（人名）建造新安寺（寺廟名），推薦他的母親殷貴人（人名），皇帝下詔選拔天下奇才賢德之人，僧遠應選，被徵召。大明六年九月，右司諫（官職名）上奏說：『我聽說，深居簡出，不是爲了追求宏偉高峻，奉跪槃伏，不僅僅是爲了謙讓恭敬，而是爲了彰顯四維，締造八方。所以即使是儒家、法家等各派，名家、墨家等流派，在崇尚親情、尊重君上方面，他們的主張也沒有什麼不同。只有佛教的教義在這方面特別不同。』我們商議認為，沙門接見官員，都應當盡到禮敬之容。皇帝下詔說可以。僧遠聽了感嘆說：『我剃頭出家為僧，本來是爲了求道，與帝王有什麼關係？』於是就說自己生病了，搬到定林寺（寺廟名）居住。明帝（皇帝名）即位后，想請僧遠做老師，僧遠沒有答應。建平王景素（人名）用棲玄寺（寺廟名）來邀請僧遠，僧遠也沒有答應。
【English Translation】 English version: Neiren (a term for a monk), named Jinhou, became a monk in his youth, extensively studying various Buddhist scriptures, especially proficient in the Vinaya (Buddhist precepts). He Shangzhi (a person's name) admired his demeanor and welcomed him to reside in the Falun Temple. After the Northern Wei (dynasty name) abolished Buddhism, the transmission of precepts in the Central Plains was lacking. Jinhou and his ten or so disciples arrived at Hulao (a place name), gathering monks from the five states of Luo, Qin, Yong, and Yu, and lectured on the complete Vinaya at Yinshui Temple, which was due to Jinhou's efforts. Later, he went to the capital. Wang Huan (a person's name) took office as the garrison of Xiangzhou (a place name), taking Jinhou with him, and eventually died there at the age of seventy-three.
Qi Sengyuan (a person's name)
His secular surname was Huang, and he was from Chonghe, Bohai (a place name). At the age of sixteen, he wanted to become a monk, but his parents disagreed. Therefore, he diligently repented and recited scriptures. After another two years, he became a monk. He studied with Dharma Master Daohui (a person's name), mastering the scriptures and treatises of both the Mahayana and Hinayana traditions. During the Daming era of the Song Dynasty, he lived in Pengcheng Temple (temple name), and during the Shengming era, he lived in Longyuan Temple on Niuluo Mountain (temple name). At the age of thirty-one, he lectured on the Dharma at Sunqin Temple in Qingzhou (temple name), his pronunciation clear and thorough, his demeanor dignified and profound, captivating the entire audience. Wang Sengda of Langya (a person's name) was highly respected at the time and especially revered him, building a temple to invite him to reside there. Sengyuan was naturally kind, taking off his clothes to clothe the cold and begging for food to feed the hungry while walking in Qingyuan (a place name). At that time, there was a great plague, and the sick leaned on each other, but he took care of them one by one, burying the dead as if they were his own relatives. The people in the village were moved by his filial piety and respect. Prince Zilu (a person's name) built Xin'an Temple (temple name) and recommended his mother, Lady Yin (a person's name), and the emperor issued an edict to select outstanding talents from all over the country. Sengyuan was selected and summoned. In September of the sixth year of Daming, the Right Counselor remonstrated, saying: 'I have heard that living in seclusion is not to pursue grandeur, and kneeling is not merely for humility, but to manifest the four cardinal virtues and establish the eight directions. Therefore, even the various schools of Confucianism and Legalism, and the various streams of the Logicians and Mohists, do not differ in their emphasis on honoring relatives and respecting superiors. Only the teachings of Buddhism are particularly different in this regard.' We believe that monks should show due respect to officials when they meet. The emperor issued an edict saying that it was acceptable. Sengyuan sighed upon hearing this, saying: 'I shaved my head and became a monk, originally to seek the Way, what does it have to do with emperors?' So he claimed to be ill and moved to Dinglin Temple (temple name). When Emperor Ming (emperor's name) ascended the throne, he wanted to invite Sengyuan to be his teacher, but Sengyuan refused. Prince Jingsu of Jianping (a person's name) used Qixuan Temple (temple name) to invite Sengyuan, but Sengyuan still refused.
太祖將傳位。入山訪遠。辭以老病。足不垂床。太祖詣床下。咨訪委悉。及登位。復駕幸遠房。以房合狹小。不容輿蓋。駐輦遣使問候而去。遠前後居山五十餘年。初猶食。食不繼。遂飲澗二十年。以齊永明二年正月。示疾。文慧文宣二王。侍劑藥。沒壽七十一。帝以書與沙門法獻曰。承遠上無常。弟子夜中已自知之。遠上此去。甚得好處。不必增悲也。諸佳非一二。遲見法師。方可敘瑞夢耳。今正宜為作功德。所須可具疏來也。竟陵王文宣王為塔于南山。
齊智林
高昌人。史亡其氏。師事亮公落髮。即詣長安博究經律。尤善雜心。亮坐罪竄嶺外。林與同學十二人。同往至南荒。日講授。遠人慕其高義。宋明帝詔至京師住靈基寺。學者益盛。時立二諦義。有三宗各不同。汝南周顒作三宗論成。畏譏謗不傳林以書勸之。其略曰竊聞三宗之論。鉤深索隱。盡眾生之情。廓而通之。盡佛之意。使法燈有種。勝利無窮。借使國城妻子之施。何以逮此施哉。傳者以為檀越畏譏評。故欲中輟。豈可特纏疑障。自發見行乎。颙得書矍然而悟。此論遂傳於世。
林長八尺。詞音清徹。還高昌而化。壽七十九。著二諦論雜心記並解十二門論中論等。
齊法瑗
生辛氏。隴西人。毗之後。其父有子三。伯
【現代漢語翻譯】 現代漢語譯本：太祖（皇帝的尊稱）將要傳位，入山拜訪高僧遠法師。遠法師以年老多病為由推辭，甚至足不出戶。太祖親自到床前，詳細諮詢各種問題。太祖登基后，再次乘車前往遠法師的住所，但因為房屋狹小，無法容納皇帝的儀仗，便停下車駕，派使者問候后離去。遠法師前後在山中居住了五十多年，起初還吃東西，後來食物供應不上，便飲用山澗的泉水二十年。齊永明二年正月，遠法師示現疾病，文慧王、文宣王在旁侍奉湯藥。遠法師圓寂，享年七十一歲。皇帝用法獻和尚的口吻寫信說：『得知遠法師圓寂，弟子我夜裡已經預知此事。遠法師此去，定能得到極好的歸宿，不必過於悲傷。美好的事情不止一兩件，等見到法師您，再詳細敘說瑞夢。現在正應該為遠法師做功德，所需之物可以詳細列出清單送來。』竟陵王、文宣王在南山為遠法師建造了佛塔。
齊智林
智林法師是高昌（古代西域國家）人，史書沒有記載他的姓氏。他師從亮公剃度出家，隨即前往長安（古代都城）廣泛研究經律，尤其擅長《雜心論》。亮公因罪被流放到嶺南以外，智林法師與十二位同學一同前往南荒，每天講授佛法。當地人仰慕他的高尚品德。宋明帝下詔讓他到京師居住在靈基寺，前來學習的人更加眾多。當時關於二諦（世俗諦和勝義諦）的義理，有三種不同的宗派。汝南人周顒寫成了《三宗論》，但害怕受到譏諷誹謗，不敢流傳。智林法師寫信勸他，信中大意是：『我聽說您的《三宗論》，鉤深索隱，窮盡眾生的情感，廣闊而通達，窮盡佛陀的意旨，使佛法之燈得以延續，功德利益無窮無盡。即使是佈施國城妻子，又怎麼能比得上這種佈施呢？』有人說您是因為害怕譏諷評論，所以想要停止傳佈。怎麼能自己纏繞在疑惑的障礙中，不將自己的見解發揚光大呢？周顒收到信后，幡然醒悟，這部《三宗論》便得以流傳於世。
智林法師身高八尺，聲音清澈洪亮。後來返回高昌並在此圓寂，享年七十九歲。他著有《二諦論》、《雜心記》，以及對《十二門論》、《中論》等的註解。
齊法瑗
法瑗法師俗姓辛，是隴西（古代地名）人，是毗（人名）的後代。他的父親有三個兒子，法瑗是長子。
【English Translation】 English version: Emperor Tai Zu (an honorific title for an emperor) was about to abdicate the throne and went into the mountains to visit the eminent monk Yuan. Yuan declined, citing old age and illness, and rarely left his bed. Tai Zu personally went to his bedside to inquire about various matters in detail. After ascending the throne, Tai Zu once again traveled to Yuan's residence, but because the house was small and could not accommodate the imperial entourage, he stopped the carriage, sent messengers to inquire after Yuan's well-being, and then departed. Yuan lived in the mountains for more than fifty years. Initially, he ate food, but when the food supply became insufficient, he drank water from the mountain streams for twenty years. In the first month of the second year of Yongming in the Qi dynasty, Yuan manifested illness. Prince Wenhui and Prince Wenxuan attended to his medication. Yuan passed away at the age of seventy-one. The Emperor wrote a letter in the style of the monk Fa Xian, saying: 'Upon learning of Yuan's passing, I, your disciple, already knew of it in the night. Yuan's departure will surely lead to an excellent destination, so there is no need for excessive sorrow. The auspicious signs are numerous, and I will recount the auspicious dreams in detail when I see you, Dharma Master. Now is the time to perform meritorious deeds for Yuan. Please provide a detailed list of the necessary items.' Prince Jingling and Prince Wenxuan built a pagoda for Yuan on Nanshan Mountain.
Qi Zhi Lin
Dharma Master Zhi Lin was from Gaochang (an ancient kingdom in the Western Regions). The historical records do not mention his surname. He became a monk under the tutelage of Liang Gong and immediately went to Chang'an (an ancient capital) to extensively study the scriptures and precepts, especially excelling in the Abhidharmahrdaya. When Liang was exiled beyond the Lingnan region for a crime, Zhi Lin and twelve fellow students went to the southern wilderness, where they lectured on the Dharma daily. The local people admired his noble character. Emperor Ming of the Song dynasty issued an edict for him to reside at Lingji Temple in the capital, and the number of students increased. At that time, there were three different schools of thought regarding the meaning of the Two Truths (conventional truth and ultimate truth). Zhou Yong of Runan wrote the Treatise on the Three Schools, but fearing criticism and slander, he did not dare to circulate it. Zhi Lin wrote a letter to encourage him, the gist of which was: 'I have heard that your Treatise on the Three Schools delves deep and explores the hidden, exhaustively examines the emotions of sentient beings, and is vast and comprehensive, fully embodying the Buddha's intention, allowing the lamp of the Dharma to continue, and its merits and benefits are infinite. Even the donation of one's kingdom, city, wife, and children cannot compare to this kind of donation!' Some say that you want to stop spreading it because you are afraid of criticism and comments. How can you entangle yourself in the obstacles of doubt and not promote your own views?' Upon receiving the letter, Zhou Yong suddenly awakened, and this Treatise on the Three Schools was able to be circulated in the world.
Dharma Master Zhi Lin was eight feet tall and had a clear and resonant voice. Later, he returned to Gaochang and passed away there at the age of seventy-nine. He authored the Treatise on the Two Truths, Commentary on the Abhidharmahrdaya, and annotations on the Twelve Gate Treatise, Madhyamaka-karika, etc.
Qi Fa Yuan
Dharma Master Fa Yuan's lay surname was Xin, and he was from Longxi (an ancient place name), a descendant of Bi (a personal name). His father had three sons, and Fa Yuan was the eldest.
原明仕魏。官至尚書。仲為沙門。號法愛。瑗其季也。師事梁州沙門慧開。開不測人也。而鍾愛瑗曰。他日于佛法當有力。使遊學四方。依道場慧觀乃入廬山修禪。宋文帝訪能述生公頓悟義者。江州刺史庾登之。以瑗聞。詔問之。瑗伸辯詳明。何尚之嘆曰。吾以謂生公歿后。微言永絕。今日復聞象外之談。所謂天未喪斯文也。南平王西陽王皆師事之。歸廬山注勝鬘。經天保構成。詔瑗居之。王景文至。值方講。景文嘆曰。所舉皆所未聞。所指皆出意表。真法中龍也。湘宮成。又詔瑗居之。帝臨幸聽法。公卿畢集。時以為榮。至齊文慧。又請住靈根寺。太尉王儉有重名。特設一榻。次延之。他人莫與也。永明七年歿。壽八十一。
齊法悟
齊州人。史不書氏。世力田。有六子皆出家。悟年五十。喪妻為沙門。誦大小品法華。每有虎踞前。若聽者。性不食粳米。日唯麥飯一杯而已。武昌太守阮晦為開樊山之陽。隱士郭長翔所居之地。為堂宇。以處之。修頭陀行。尤謹禪坐。或定屢日。齊永明七年。歿壽九十七 又有慧明者。生康氏。康居人。止東安寺。登赤城。慕道猷曇蘭之風。結茅而居焉。夢婦人自稱呂姥。曰我當衛護。文宣盡禮致之。一至京師即去。建武中歿。壽七十一。
齊僧審
生王氏
【現代漢語翻譯】 現代漢語譯本：魏瑗，原名魏仕，曾任尚書。他的二哥是沙門（佛教出家人），法號法愛。魏瑗是家中最小的。他師從梁州的沙門慧開。慧開是個深不可測的人，但他非常喜愛魏瑗，說：『將來他在佛法上一定會有所作為。』於是讓魏瑗到各地遊學。魏瑗依止道場慧觀，然後進入廬山修習禪定。宋文帝想要尋找能夠闡述僧肇（生公）頓悟思想的人，江州刺史庾登之便向皇帝推薦了魏瑗。皇帝下詔詢問他，魏瑗的辯論詳盡而明白。何尚之感嘆道：『我以為自從生公去世后，精妙的佛法義理就要永遠斷絕了，今天又聽到了超越形象的談論，這真是天不喪失斯文啊！』南平王、西陽王都向他學習佛法。魏瑗回到廬山，註釋《勝鬘經》，天保寺建成后，皇帝下詔讓魏瑗住在那裡。王景文到訪，正趕上魏瑗講經，王景文感嘆道：『他所講的都是我從未聽過的，他所指出的都超出了我的意料之外，真是佛法中的龍啊！』湘宮寺建成后，又下詔讓魏瑗住在那裡。皇帝親自前往聽法，公卿大臣全部聚集，當時認為這是非常榮耀的事情。到了齊文慧時期，又請魏瑗住在靈根寺。太尉王儉很有名望，特意設定一張床榻，依次延請魏瑗，其他人沒有這樣的待遇。永明七年去世，享年八十一歲。 齊法悟，是齊州人。史書沒有記載他的姓氏。世代以耕田為業。有六個兒子都出家當了和尚。法悟五十歲時，妻子去世，於是出家為沙門。他誦讀《大品般若經》、《小品般若經》和《法華經》。每次誦經時，都有老虎踞坐在他面前，好像在聽經一樣。他生性不吃粳米，每天只吃一碗麥飯。武昌太守阮晦為他開闢了樊山南面，也就是隱士郭長翔居住的地方，建造了房屋，讓他住在那裡。他修習頭陀行（苦行），尤其注重禪坐。有時入定長達數日。齊永明七年去世，享年九十七歲。還有一位慧明，是康氏，康居（中亞古國）人。住在東安寺。他仰慕道猷、曇蘭的風範，結茅草為屋而居住在那裡。夢見一位婦人自稱是呂姥，說她會保護他。文宣王對他非常尊敬，盡禮相待，但他去了一次京師就離開了。建武年間去世，享年七十一歲。 齊僧審，姓王。
【English Translation】 English version: Wei Yuan, originally named Wei Shi, served as a Shangshu (high-ranking official). His second elder brother was a Shamen (Buddhist monk) with the Dharma name Fa'ai. Wei Yuan was the youngest in the family. He studied under the Shamen Huikai of Liangzhou. Huikai was an unfathomable person, but he deeply loved Wei Yuan, saying, 'In the future, he will surely be influential in Buddhism.' So he sent Wei Yuan to study in various places. Wei Yuan relied on Daocheng Huiguan and then entered Mount Lu to practice Chan (Zen) meditation. Emperor Wen of Song wanted to find someone who could expound the sudden enlightenment teachings of Seng Zhao (Sheng Gong), so Yu Dengzhi, the governor of Jiangzhou, recommended Wei Yuan to the emperor. The emperor issued an edict to question him, and Wei Yuan's arguments were detailed and clear. He Shangzhi sighed and said, 'I thought that since Sheng Gong's death, the subtle meanings of Buddhism would be forever lost, but today I have heard discussions beyond form again. Truly, Heaven has not abandoned this culture!' The Prince of Nanping and the Prince of Xiyang both studied the Dharma with him. Wei Yuan returned to Mount Lu and annotated the 'Shrimala Sutra'. After Tianbao Temple was built, the emperor issued an edict for Wei Yuan to reside there. When Wang Jingwen visited, he happened to be lecturing on the sutra. Wang Jingwen exclaimed, 'What he speaks of is all that I have never heard, and what he points out is all beyond my expectations. He is truly a dragon in the Dharma!' After Xianggong Temple was built, another edict was issued for Wei Yuan to reside there. The emperor personally went to listen to the Dharma, and all the ministers gathered, which was considered a great honor at the time. During the reign of Emperor Wenhui of Qi, Wei Yuan was invited to reside at Linggen Temple. The Grand Commandant Wang Jian had a great reputation and specially set up a couch, inviting Wei Yuan in sequence, which no one else received. He passed away in the seventh year of Yongming, at the age of eighty-one. Qi Fawu was a native of Qizhou. The historical records do not record his surname. His family made a living by farming for generations. He had six sons who all became monks. When Fawu was fifty years old, his wife passed away, so he became a Shamen. He recited the 'Mahaprajnaparamita Sutra', 'Astasahasrika Prajnaparamita Sutra', and the 'Lotus Sutra'. Every time he recited the sutras, a tiger would sit in front of him, as if listening to the sutras. By nature, he did not eat japonica rice, and he only ate a bowl of wheat rice a day. Ruan Hui, the governor of Wuchang, opened up the southern side of Mount Fan, where the recluse Guo Changxiang lived, and built houses for him to live in. He practiced the Dhuta (ascetic) practices, especially focusing on Chan meditation. Sometimes he would enter Samadhi (meditative state) for several days. He passed away in the seventh year of Yongming of Qi, at the age of ninety-seven. There was also Huiming, who was from the Kang family, a native of Kangju (an ancient kingdom in Central Asia). He lived in Dong'an Temple. He admired the style of Daoyou and Tanlan, and built a thatched hut to live in. He dreamed of a woman who called herself Granny Lu, saying that she would protect him. King Wenxuan treated him with great respect, but he left once he went to the capital. He passed away during the Jianwu period, at the age of seventy-one. Qi Sengshen's surname was Wang.
。太原祈人也。晉驃騎沈之後。寓居譙郡。少棄家依石澗寺得度。誦法華首楞嚴經。常謂非禪不智。於是專志禪那。聞曇摩密多。道化京邑。往謁之。乃拂袖過江。止靈曜寺。精勤咨受。曲盡深奧。王敬則入房訪審。正見坐禪。因彈指而出曰。聖道人。即奉米千石。又為文慧文宣所敬。永明八年沒。壽七十五。時有沙門僧謙超志法達慧勝。並精禪觀。有異跡。
齊法琳
出樂氏。晉原臨邛人。幼依蜀郡裴寺得度。從隱公精十誦。隱公還陜。又從之。諸部毗尼。洞盡心曲修凈土觀。臨終見奇祥甚多。合掌而滅。
齊法獻
生徐氏。西海延水人也。少隨其舅至梁州。因去家為沙門。研究經律。有聞於時。止鐘山定林寺。聞猛公西遊。愿慕效之。即自巴蜀出河南。經芮芮國。到于闐。欲度䓗嶺。會棧道絕。不可往。乃還。獲佛牙一枝。舍利十五粒。觀世音滅罪神咒。提婆達多品文。至龜茲又得金槌鍱像。獻負像佛牙舍利至京師。謹事之。凡二十五年。人無知者。文宣太子。忽夢見之。詣獻所居。求瞻禮。乃出以示。有記云。本在烏纏國。自烏纏入芮芮。自芮芮至漢上。於是瑯玡王肅王融吳國張融張綣。沙門慧令智藏皆師事獻。
永明中。詔與長干寺沙門玄暢。為國僧主。每對上稱名而不坐。
【現代漢語翻譯】 現代漢語譯本：法盛，是太原祈縣人，是晉朝驃騎將軍沈之後的後代。他住在譙郡。年少時離開家，在石澗寺出家。誦讀《法華經》和《首楞嚴經》。他常說不修習禪定就沒有智慧，於是專心致志于禪那。聽說曇摩密多在京城傳揚佛法，就前去拜訪。於是拂袖過江，住在靈曜寺，精勤地請教學習，完全領會了其中的深奧之處。王敬則進入他的房間拜訪，正看見他在坐禪，於是彈指而出，說：『這是位聖道之人。』就供奉米一千石。又被文慧和文宣所尊敬。永明八年去世，享年七十五歲。當時有沙門僧謙、超志、法達、慧勝，都精於禪觀，有奇異的事蹟。 法琳，是樂氏之子，晉朝原臨邛人。年幼時在蜀郡裴寺出家。跟隨隱公學習《十誦律》。隱公回到陜地，他又跟隨前往。對於各部的毗尼，都徹底領會了其中的精髓，修習凈土觀。臨終時見到許多奇異的景象，合掌而去世。 法獻，姓徐，是西海延水人。年少時跟隨他的舅舅到梁州，於是離開家做了沙門。研究經律，在當時很有名聲。住在鐘山定林寺。聽說猛公西行求法，非常羨慕，想要效仿他。於是從巴蜀出發，出河南，經過芮芮國，到達于闐。想要翻越蔥嶺，正趕上棧道斷絕，無法前往，於是返回。獲得了佛牙一枝，舍利十五粒，《觀世音滅罪神咒》，《提婆達多品》的經文。到達龜茲后又得到金槌鍱像。法獻帶著佛像、佛牙、舍利到達京師，恭敬地供奉它們，總共二十五年，沒有人知道這件事。文宣太子忽然夢見了他，前往法獻居住的地方，請求瞻仰禮拜，法獻就拿出來給他看。上面有記載說，原本在烏纏國，從烏纏國進入芮芮國，從芮芮國到達漢地。於是瑯玡王肅、王融、吳國張融、張綣，沙門慧令、智藏都師事法獻。 永明年間，皇帝下詔讓法獻與長干寺的沙門玄暢一起擔任國僧主。每次在皇帝面前稱名而不落座。
【English Translation】 English version: Fa Sheng (法盛, Dharma Flourishing), was a native of Qi County in Taiyuan, and a descendant of Shen, the General of the Flying Cavalry (驃騎將軍) of the Jin Dynasty. He resided in Qiao Commandery. In his youth, he left home and was ordained at Shijian Temple. He recited the Lotus Sutra (法華經, Fǎ Huā Jīng) and the Śūraṅgama Sūtra (首楞嚴經, Shǒu Léngyán Jīng). He often said that without Chan (禪, meditation), there is no wisdom, so he devoted himself to Chan practice. Hearing that Dharmamitra (曇摩密多, Tánmómìduō) was propagating the Dharma in the capital, he went to visit him. Thereupon, he brushed his sleeves and crossed the river, staying at Lingyao Temple, diligently seeking instruction and fully comprehending its profound depths. Wang Jingze entered his room to inquire, and seeing him sitting in meditation, he snapped his fingers and left, saying, 'This is a holy man.' He then offered a thousand shi (石, a unit of dry measure) of rice. He was also respected by Wenhui and Wenxuan. He passed away in the eighth year of Yongming, at the age of seventy-five. At that time, there were śramaṇas (沙門, monks) Sengqian, Chaozhi, Fada, and Huisheng, all of whom were skilled in Chan contemplation and had extraordinary signs. Fa Lin (法琳, Dharma Forest), was from the Le family, a native of Yuanlinqiong in the Jin Dynasty. In his youth, he was ordained at Pei Temple in Shu Commandery. He followed Yin Gong to study the Daśa-bhāṇavāra-vinaya (十誦律, Shí Sòng Lǜ). When Yin Gong returned to Shan, he followed him again. He thoroughly understood the essence of the vinayas (毗尼, monastic rules) of various schools and practiced Pure Land contemplation. At the time of his death, he saw many auspicious signs and passed away with his palms joined. Fa Xian (法獻, Dharma Offering), whose surname was Xu, was a native of Yanshui in Xihai. In his youth, he followed his uncle to Liang Province, and then left home to become a śramaṇa. He studied the sutras (經, scriptures) and vinaya (律, monastic rules) and became well-known at the time. He stayed at Dinglin Temple on Zhong Mountain. Hearing that Meng Gong had traveled west to seek the Dharma, he admired him greatly and wished to emulate him. So he set out from Ba-Shu, went out of Henan, passed through the Ruru Kingdom, and arrived in Khotan (于闐, Yútián). He wanted to cross the Pamir Mountains (䓗嶺, Cōng Lǐng), but the plank road was cut off, making it impossible to proceed. So he returned. He obtained a tooth of the Buddha, fifteen śarīras (舍利, relics), the Avalokiteśvara Extinguishing Sins Dhāraṇī (觀世音滅罪神咒, Guānshìyīn Miè Zuì Shén Zhòu), and the text of the Devadatta Chapter (提婆達多品, Típó Dāduō Pǐn). Arriving in Kucha (龜茲, Qiūcí), he also obtained a golden hammer-shaped image. Fa Xian carried the Buddha image, Buddha tooth, and śarīras to the capital and respectfully served them for a total of twenty-five years, without anyone knowing about it. The Crown Prince Wenxuan suddenly dreamed of him and went to Fa Xian's residence to request a viewing and worship. Fa Xian then took them out to show him. There was a record saying that they were originally in the Udyana Kingdom (烏纏國, Wūchán Guó), entered the Ruru Kingdom from Udyana, and arrived in the Han lands from the Ruru Kingdom. Thereupon, Wang Su of Langya, Wang Rong, Zhang Rong of Wu, Zhang Quan, and the śramaṇas Huiling and Zhizang all became disciples of Fa Xian. During the Yongming period, the emperor issued an edict appointing Fa Xian and the śramaṇa Xuan Chang of Changan Temple as national saṃghādhyakṣas (僧主, monastic leaders). Every time they addressed the emperor, they would announce their names but not sit down.
一日中興寺沙門僧鐘。見上于干弘殿。稱貧道。帝訝之。以問尚書王儉曰。前輩沙門與帝王語。何所稱。預正殿。還得坐否。儉對曰。漢魏佛法。未大興盛。傳記無載者。元魏稍盛。而沙門多稱貧道。且得與坐。而稱貧道至今。帝曰暢獻二公。道行如此。猶稱名。況其餘者。朕以為稱名可也。獻以建武末沒。壽七十五。初定林寺建閣。以奉佛牙。普通三年正月。夜有杖而扣門者數人。稱臨川王殿下來。急欲升閣。收叛奴。寺司惶怖發鑰。縱其所為。遂失佛牙。
齊智稱
出裴氏。河東聞喜人。魏冀州刺史徽之後也。避難居京口。少能弓馬。隨王玄謨申坥北討。既而自悔曰。殺人以求榮祿。非我志也。棄去之。或聞人讀瑞應經感悟。投南澗宗禪師。受五戒。宋孝武迎成都印禪師于京師。復依之。因從歸蜀剃落。時年三十六矣。乃專精十誦下江陵受禪旨于隱具二師。義嘉之亂移京師興皇。聽穎公講律。定林法獻挹其議論。𢹂之以歸。后餘杭釋僧志請開十誦于鄉之寶安寺。又為云棲寺。主竟陵文宣王既建普弘寺延之。以唱毗尼學者數百。仍為朱方慧始說法。每見親里知舊。訓以孝悌。齊永元三年。春秋七十二。還卒于京師之安樂寺。
梁僧祐
生俞氏。其先彭城下邳人。徙居建鄴。祐兒時
【現代漢語翻譯】 現代漢語譯本 一日，中興寺的沙門（佛教出家修行者）僧鐘在干弘殿覲見皇帝，自稱『貧道』。皇帝對此感到驚訝，便問尚書（官名）王儉說：『以前的沙門與帝王說話時，如何自稱？在正殿預先安排，還能讓他們坐下嗎？』王儉回答說：『漢魏時期，佛法尚未大興盛，史書傳記中沒有相關記載。元魏時期稍稍興盛，沙門大多自稱『貧道』，並且可以與帝王同坐。自稱『貧道』的習慣一直延續至今。』皇帝說：『暢（姓名）和獻（姓名）兩位高僧，道行如此高深，尚且自稱名字，更何況其他人呢？朕認為稱呼名字就可以了。』法獻（僧人名）在建武末年去世，享年七十五歲。當初，定林寺建造佛閣，用來供奉佛牙（佛的牙齒）。普通三年正月，夜裡有幾個人拿著棍子敲門，自稱是臨川王殿下派來的，急著要上閣樓，抓捕叛逃的奴僕。寺廟的負責人非常害怕，打開鎖，任由他們胡作非爲，於是佛牙就丟失了。
齊代的智稱（僧人名）
俗姓裴，是河東聞喜人，北魏冀州刺史裴徽的後代。爲了躲避戰亂，居住在京口。年輕時擅長弓馬。跟隨王玄謨（人名）在申坥北伐。後來感到後悔，說：『殺人來求取榮華富貴，不是我的志向。』於是離開了軍隊。有人讀誦《瑞應經》（佛教經典），他聽后深受感動，便投奔南澗宗禪師，受了五戒（佛教基本戒律）。宋孝武帝（皇帝名）在京師迎接成都印禪師，智稱又依附於他，跟隨他回到蜀地剃度出家，當時他三十六歲。於是專心研習《十誦律》（佛教戒律），在江陵從隱（僧人名）和具（僧人名）二位法師那裡接受禪宗的宗旨。義嘉之亂時，遷居京師的興皇寺，聽穎公講解戒律。《定林法獻》（書名）採納了他的議論，帶他一起回去。後來餘杭的釋僧志（僧人名）邀請他在家鄉的寶安寺開講《十誦律》，又為云棲寺的主持。竟陵文宣王（人名）建造了普弘寺，邀請他前來講授毗尼（佛教戒律），有數百名學者前來學習。他還為朱方的慧始（僧人名）說法。每次見到親戚朋友，都用孝悌的道理來教導他們。齊永元三年，享年七十二歲，在京師的安樂寺去世。
梁代的僧祐（僧人名）
俗姓俞，祖先是彭城下邳人，後來遷居到建鄴。僧祐小時候
【English Translation】 English version One day, the monk Seng Zhong, a shamen (Buddhist monk) from Zhongxing Temple, met the Emperor at the Gan Hong Hall and called himself 'Poor Dao'. The Emperor was surprised by this and asked the Minister Wang Jian, 'How did the shamen of the past address themselves when speaking to the Emperor? Were they arranged in the main hall and allowed to sit?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no records of this in historical accounts. It became slightly more prevalent during the Yuan Wei dynasty, and shamen mostly referred to themselves as 'Poor Dao' and were allowed to sit with the Emperor. The custom of calling oneself 'Poor Dao' continues to this day.' The Emperor said, 'The two eminent monks Chang (name) and Xian (name), with such profound dao (spiritual attainment), still referred to themselves by their names, let alone others? I think it is acceptable to call them by their names.' Fa Xian (monk's name) passed away at the end of the Jianwu era at the age of seventy-five. Initially, Dinglin Temple built a pavilion to enshrine the Buddha's tooth (foya). In the first month of the third year of the Putong era, several people knocked on the door at night with sticks, claiming to be sent by the Prince of Linchuan, urgently wanting to go up to the pavilion to capture runaway slaves. The temple officials were terrified and opened the lock, allowing them to do as they pleased, and thus the Buddha's tooth was lost.
Zhi Cheng (monk's name) of the Qi Dynasty
His lay surname was Pei, and he was from Wenxi in Hedong, a descendant of Pei Hui, the governor of Jizhou in the Northern Wei Dynasty. To escape the war, he lived in Jingkou. He was skilled in archery and horsemanship in his youth. He followed Wang Xuanmo (person's name) in the Northern Expedition at Shenqiu. Later, he regretted it, saying, 'Seeking glory and wealth by killing people is not my ambition.' So he left the army. He was moved after hearing someone recite the Ruiying Jing (Auspicious Response Sutra, a Buddhist scripture), and he went to Nanjian to become a disciple of Zen Master Zong, receiving the Five Precepts (basic Buddhist precepts). Emperor Xiaowu of the Song Dynasty (Emperor's name) welcomed Zen Master Yin of Chengdu to the capital, and Zhi Cheng became attached to him, following him back to Shu to be tonsured and become a monk, at the age of thirty-six. He then devoted himself to studying the Shi Song Lu (Ten Recitation Vinaya, a Buddhist code of conduct), receiving the tenets of Zen Buddhism from Masters Yin (monk's name) and Ju (monk's name) in Jiangling. During the Yi Jia Rebellion, he moved to Xinghuang Temple in the capital, listening to Ying Gong explain the precepts. Dinglin Fa Xian (name of a book) adopted his arguments and took him back with him. Later, Shi Seng Zhi (monk's name) of Yuhang invited him to lecture on the Shi Song Lu at Bao'an Temple in his hometown, and he also became the abbot of Yunqi Temple. Prince Wenxuan of Jingling (person's name) built Puhong Temple, inviting him to preach the Vinaya (Buddhist discipline), and hundreds of scholars came to study. He also preached to Hui Shi (monk's name) of Zhufang. Whenever he saw relatives and friends, he taught them the principles of filial piety and brotherly love. In the third year of the Yongyuan era of the Qi Dynasty, at the age of seventy-two, he passed away at Anle Temple in the capital.
Seng You (monk's name) of the Liang Dynasty
His lay surname was Yu, and his ancestors were from Xiapi in Pengcheng, later moving to Jianye. When Seng You was a child
偶入建初寺。留僧范道人處。父母呼之。不肯歸。年十四欲娶。乃避去。依法達剃落於定林寺。既稟具。從法穎究毗尼。造詣邁先哲。每講演。聽眾常千計。齊竟陵文宣王梁臨川王宏南平王偉儀同袁昂永康公主丁貴嬪。黑白門徒。萬一千餘人。所獲信施。悉以修治塔寺。完整經像。故光宅攝山大像。郯縣石佛皆其經始。今上深加禮。遇凡僧事碩疑。必就審決。晚年足疾。詔聽乘輿入內。為六宮授戒。天監十七年五月二十六日沒。壽七十四。撰三藏記法苑記世界記釋迦譜弘明集行於世。
梁法超
生孟氏。晉陵無錫人。幼而聦穎。篤學無倦。年十一出家。住靈根寺依同寺僧修護。習經論。貧非乞丐。莫足自資。而勞苦摩所憚。晚從安樂寺智稱律師。攻十誦。稱尤謂其可以命家。語以義之折中者頗多。稱沒而超則獨步京邑矣。時武皇帝方隆向佛乘。以為毗尼之學。定慧所階。治身滅罪。職此之由。必使僧尼於五篇七聚。導意獎心。然恐部文廣繁。臨事難究。故於聽覽余。隙略為出要律儀一十四卷。以行世。乃以超為都邑僧正。普通六年。詔于平等殿講演。但舉大綱。宣示宏指而已。時帝躬臨稟受。仍集知事。及諸名德。眾通道俗。使毋譏議。以陷愆尤。三旬便竟。四方胥悅。七年冬卒于天竺所住寺。壽七十一
【現代漢語翻譯】 現代漢語譯本： 我偶然進入建初寺，住在僧人范道人那裡。父母叫他回家，他不肯。十四歲時有人想娶他，他就避開了。後來在定林寺依從法達剃度出家。受具足戒后，跟隨法穎研究毗尼（Vinaya，戒律），造詣超過了前人。每次講經說法，聽眾常常有上千人。齊竟陵文宣王、梁臨川王宏、南平王偉、儀同袁昂、永康公主、丁貴嬪，以及僧俗弟子，有一萬一千多人。所獲得的信徒佈施，全部用來修繕塔寺，完善經像。所以光宅寺、攝山大像、郯縣石佛，都是他開始興建的。當今皇上對他非常尊敬，遇到僧事上的疑難問題，必定向他請教決斷。晚年因為腳有疾病，皇上特許他乘坐轎子進入宮內，為後宮妃嬪授戒。天監十七年五月二十六日去世，享年七十四歲。他撰寫了《三藏記》、《法苑記》、《世界記》、《釋迦譜》、《弘明集》等著作，流傳於世。
梁朝的法超： 是孟氏所生，晉陵無錫人。從小就聰明穎悟，勤奮好學，不知疲倦。十一歲出家，住在靈根寺，依靠同寺僧人修護。學習經論，因為貧窮，沒有足夠的資財，但他不怕勞苦。晚年跟隨安樂寺的智稱律師，攻讀《十誦律》。智稱律師特別認為他可以繼承自己的事業，常常和他討論義理的折中之處。智稱律師去世后，法超就在京城一帶獨佔鰲頭了。當時武皇帝正大力提倡佛法，認為毗尼（Vinaya，戒律）之學是修定慧的基礎，修身滅罪，都靠它。因此要求僧尼在五篇七聚（佛教戒律的分類）方面，引導思想，激勵內心。但又擔心律文廣博繁雜，臨事難以研究，所以在聽政之餘，略微刪定出《要律儀》一十四卷，用來在世上流傳。於是任命法超為都邑僧正。普通六年，皇帝下詔在平等殿講演佛法，只是提綱挈領地宣講宏大的宗旨而已。當時皇帝親自到場聽講，還召集了知事僧和各位名僧大德，以及各界人士，使大家沒有譏諷議論，以免犯下過錯。三個月就結束了，四方都感到高興。普通七年冬天，在天竺寺去世，享年七十一歲。
【English Translation】 English version: I accidentally entered Jianchu Temple and stayed with the monk Fan Daoren. His parents called him home, but he refused. At the age of fourteen, someone wanted to marry him, so he avoided it. Later, he was tonsured by Fada at Dinglin Temple. After receiving the full precepts, he followed Faying to study the Vinaya (Vinaya, monastic discipline), and his attainments surpassed his predecessors. Every time he lectured on the Dharma, there were often thousands of listeners. Prince Wenxuan of Qi Jingling, Prince Hong of Liang Linchuan, Prince Wei of Nanping, Yitong Yuan Ang, Princess Yongkang, Consort Ding, and monastic and lay disciples, numbered more than eleven thousand. All the offerings he received from believers were used to repair pagodas and temples, and to perfect scriptures and images. Therefore, the Guangzhai Temple, the Great Image of Sheshan, and the Stone Buddha of Tanxian were all started by him. The current emperor respects him very much, and whenever he encounters doubtful matters concerning monastic affairs, he always consults him for a decision. In his later years, due to a foot ailment, the emperor specially allowed him to enter the palace in a sedan chair to administer precepts to the concubines. He passed away on May 26th of the seventeenth year of the Tianjian era, at the age of seventy-four. He wrote the 'Records of the Tripitaka,' 'Records of the Dharma Garden,' 'Records of the World,' 'Genealogy of Shakyamuni,' and 'Collection for the Propagation of Light,' which are circulated in the world.
Fa Chao of Liang Dynasty: Born into the Meng family, he was a native of Wuxi, Jinling. From a young age, he was intelligent and studious, never tiring of learning. He became a monk at the age of eleven, residing in Linggen Temple and relying on the monks of the same temple for care. He studied scriptures and treatises, and because he was poor, he did not have enough resources, but he was not afraid of hardship. In his later years, he followed the Vinaya master Zhicheng of Anle Temple to study the 'Ten Recitation Vinaya.' Vinaya master Zhicheng especially believed that he could inherit his career and often discussed with him the compromises of the meaning of the doctrine. After Vinaya master Zhicheng passed away, Fa Chao became the leader in the capital area. At that time, Emperor Wu was vigorously promoting Buddhism, believing that the study of the Vinaya (Vinaya, monastic discipline) was the foundation for cultivating Samadhi and Prajna, and that cultivating oneself and eliminating sins depended on it. Therefore, he required monks and nuns to guide their thoughts and encourage their hearts in the five sections and seven aggregates (classifications of Buddhist precepts). However, he was also worried that the Vinaya texts were vast and complex, making it difficult to study them in practice, so in his spare time from listening to politics, he slightly abridged and compiled fourteen volumes of the 'Essential Vinaya Rules' to circulate in the world. Therefore, he appointed Fa Chao as the Sangha Chief of the capital. In the sixth year of the Ordinary era, the emperor issued an edict to lecture on the Dharma in the Equality Hall, only outlining and proclaiming the grand principles. At that time, the emperor personally attended the lectures, and also gathered the knowledgeable monks and eminent monks, as well as people from all walks of life, so that everyone would not criticize or discuss, so as not to commit mistakes. It ended in three months, and all directions were pleased. In the winter of the seventh year of the Ordinary era, he passed away at the Tianzhu Temple, where he resided, at the age of seventy-one.
。詔令有司疏慰。備威儀。送葬鐘山開善寺。
梁道禪
交趾人。早出世網。立性方嚴。始居鄉里之仙洲山寺。山舊多虎虣。自禪居之。虣遂弭。父老以為異。齊永明初。竟陵王盛弘佛法。禪聞之遠參勝集。住鐘山云居下寺。聽掇眾部。尤善十誦。聚徒盈百。都邑受其戒范者。逾千數。且嗜燕寂。行遇窮谷。輒入定久之。蔬食弊衣泊然自樂。或得芳美。隨給貧病。晚因屏跡。與世絕交。大通元年。卒于山寺。壽七十。
梁法雲
義興陽羨周氏。晉平西將軍處之七世孫。母吳。方娩見雲氣滿室。因以名之。七歲師事僧成玄趣寶亮。出家。住莊嚴寺。年十三受業于太昌寺僧宗莊嚴寺僧達而寶亮。每自以為不及。齊永明中。僧柔。東歸開講于道林寺。云處小床於前。咨決累日。由是顯名。尤與同寺僧旻游。採摭經論。覆述文義。摩有間隙。每行路思義。輒過所造。觀長樂寺法調盛會。出而嘆曰。震旦天子之都。人物如此。可謂法座空矣。年三十。建武四年。夏初于妙音寺開法華維摩二經。東莞徐孝嗣。每見云公俊發。自顧缺然。居母憂。毀瘠過禮。僧旻。以為聖人制禮。賢者俯就。不賢者企及。況佛訓有存則報答生恩。以奉顏儀。沒則啓發菩提。以導神識。茍循私愛。返累至親。墮于惡道。惟智者
【現代漢語翻譯】 現代漢語譯本：朝廷下令有關官員進行安撫慰問，準備好威儀，將他安葬在鐘山開善寺。
梁道禪（Liang Daochan）：
交趾（Jiaozhi，古代地名，位於今越南北部）人。早年就脫離了世俗的束縛，性格正直嚴肅。最初居住在鄉里的仙洲山寺。這座山原來有很多老虎出沒，自從道禪居住在這裡后，老虎就消失了，當地父老鄉親認為這是很奇異的事情。齊永明初年，竟陵王（Jingling Wang）盛弘揚佛法，道禪聽聞后，遠道而來參與盛大的法會，住在鐘山云居下寺，聽取各部經典的講解，尤其精通《十誦律》。聚集的弟子有上百人，在都城接受他戒律教導的人，超過千人。他喜歡安靜，經常在山谷中入定很久。吃粗茶淡飯，穿破舊的衣服，安然自樂。如果得到美味的食物，就分給貧窮生病的人。晚年隱居起來，與世隔絕。大通元年，在山寺去世，享年七十歲。
梁法雲（Liang Fayun）：
義興陽羨（Yixing Yangxian，地名，在今江蘇宜興）人，是晉朝平西將軍周處（Zhou Chu）的七世孫。他的母親吳氏（Wu）在生他的時候，看見雲氣充滿整個房間，因此用『云』字給他命名。七歲時，他拜僧人成玄（Chengxuan）、趣寶亮（Qubaoliang）為師，出家，住在莊嚴寺（Zhuangyan Temple）。十三歲時，在太昌寺（Taichang Temple）從僧人宗（Zong）、莊嚴寺僧人達（Da）和寶亮（Baoliang）那裡接受戒律。法雲常常自認為不如他們。齊永明年間，僧人柔（Rou）從東方回來，在道林寺（Daolin Temple）開講經法，法雲坐在小床前，連續多日請教疑問，因此顯出了名聲。他尤其與同寺的僧人旻（Min）交好，一起研究經論，反覆闡述文義，關係非常密切。每次走路思考經義，常常超過了要建造的地方。他觀看長樂寺（Changle Temple）法調（Fadiao）盛大的法會，出來後感嘆說：『震旦（Zhendan，中國的古稱）天子的都城，人物竟然如此，真可以說是法座空虛了。』三十歲時，建武四年（Jianwu，年號）的夏天，他在妙音寺（Miaoyin Temple）開講《法華經》（Lotus Sutra）和《維摩經》（Vimalakirti Sutra）。東莞（Dongguan，地名）的徐孝嗣（Xu Xiaosi），每次見到法雲的才華，總是覺得自己不如他。徐孝嗣為母親守喪，過度悲傷，身體非常虛弱。僧人旻認為，聖人制定禮法，賢能的人應該順從，不賢能的人應該努力達到。況且佛的教誨中有『活著的時候要報答父母的養育之恩，以奉養他們的容顏，去世后要啓發他們的菩提心，以引導他們的神識』。如果只顧自己的私情，反而會連累至親，使他們墮入惡道，只有智者……
【English Translation】 English version: The imperial court issued an edict to the relevant officials to offer condolences and prepare ceremonial arrangements for his burial at Kai Shan Temple on Zhong Mountain.
Liang Daochan:
He was a native of Jiaozhi (ancient place name, located in present-day northern Vietnam). He renounced worldly ties early in life and possessed an upright and stern character. Initially, he resided at Xianzhou Mountain Temple in his hometown. The mountain was formerly infested with tigers, but after Daochan's residence, the tigers disappeared, which the local elders considered extraordinary. In the early years of the Yongming era of the Qi dynasty, Prince Jingling (Jingling Wang) flourished the Buddhist Dharma. Daochan, upon hearing this, traveled from afar to participate in the grand Dharma assembly, residing at the Lower Yunju Temple on Zhong Mountain. He listened to the explanations of various scriptures, especially proficient in the Ten Recitation Vinaya (Ten Recitation Vinaya). He gathered over a hundred disciples, and those in the capital who received his precepts numbered over a thousand. He enjoyed solitude and often entered deep meditation in mountain valleys for extended periods. He lived contentedly on simple vegetarian meals and wore patched clothing. If he obtained delicious food, he would share it with the poor and sick. In his later years, he retreated into seclusion, severing ties with the world. In the first year of the Datong era, he passed away at the mountain temple at the age of seventy.
Liang Fayun:
He was from the Zhou family of Yixing Yangxian (place name, in present-day Yixing, Jiangsu), a seventh-generation descendant of Zhou Chu (Zhou Chu), the General Who Pacifies the West of the Jin dynasty. His mother, Wu, saw clouds filling the room when she gave birth to him, hence the name 'Yun' (cloud). At the age of seven, he became a disciple of monks Chengxuan (Chengxuan) and Qubaoliang (Qubaoliang), entered monastic life, and resided at Zhuangyan Temple (Zhuangyan Temple). At the age of thirteen, he received precepts at Taichang Temple (Taichang Temple) from monks Zong (Zong), Da (Da) of Zhuangyan Temple, and Baoliang (Baoliang). Fayun often considered himself inferior to them. During the Yongming era of the Qi dynasty, the monk Rou (Rou) returned from the east and began lecturing on scriptures at Daolin Temple (Daolin Temple). Fayun sat on a small bed in front, consulting and resolving doubts for several days, thus gaining fame. He was particularly close to the monk Min (Min) of the same temple, studying scriptures and treatises together, repeatedly expounding on the meaning, with a very close relationship. Whenever he walked and pondered the meaning of the scriptures, he often surpassed the place he was building. He observed the grand Dharma assembly of Fadiao (Fadiao) at Changle Temple (Changle Temple), and after coming out, he exclaimed: 'The capital of the Son of Heaven of Zhendan (ancient name for China), the people are like this, it can be said that the Dharma seat is empty.' At the age of thirty, in the summer of the fourth year of Jianwu (reign title), he began lecturing on the Lotus Sutra (Lotus Sutra) and the Vimalakirti Sutra (Vimalakirti Sutra) at Miaoyin Temple (Miaoyin Temple). Xu Xiaosi (Xu Xiaosi) of Dongguan (place name), whenever he saw Fayun's talent, always felt inferior to him. Xu Xiaosi mourned his mother, grieving excessively, and his body was very weak. The monk Min believed that the sages established rituals, and the virtuous should follow them, and the unworthy should strive to achieve them. Moreover, the Buddha's teachings include 'When alive, one should repay the kindness of parents in raising them, to support their appearance, and after death, one should inspire their Bodhi mind to guide their consciousness.' If one only cares about one's own private feelings, it will instead implicate close relatives, causing them to fall into evil paths, only the wise...
。能以方便力。治制之。則善趣生矣。云乃割哀情。進飲食。永元初。赴毗陵之請。道俗傾向。京城畢集。及梁高天監二年。詔諸名德。各撰成實義疏。云合經論。撰四十科。為四十二卷。七年制注大品。朝貴請云講演。從之。又為光宅寺主。創立僧制。後世遵行。皇太子請十僧。入玄圃。講道談文。凡經雨夏。云居上首。中書即順陽范軫。著神滅論詔云答之。以宣示臣下。文多不載。天監末。復建一寺于秣陵縣。同下里。以報施主之恩。誠得爽塏之趣。即禪岡之西山也。又譯扶南國所獻經三部。且以身外嚫施之物。舍入華林園光華殿。設千僧大會。而云亦遘疾矣。普通六年。詔為大僧正。帝幸同泰寺開大涅槃。設千僧會。廣集諸寺知事。及學行名僧羯磨。詔許乘輿上殿。憑幾聽講。由是疾篤。大通三年三月二十七日卒。享年六十有三。詔葬定林寺側。云尤研精法華。嘗於一寺講散。忽天華狀如雪飛而下。神僧寶誌。呼云爲大林法師。每來云所。輒留信宿。或言請法師獅子吼。即為部析。志便彈指贊曰。善哉微妙微妙。儀同陳郡袁昂家。有供養僧。學云法華。日夜發願必欲似之。夢僧告曰。云法師燈明佛時已解此經可率敵邪。又夷陵縣漁人。于網中。得泥洹四相品經一卷。末題云。宋元徽二年。王寶勝敬造。奉光宅寺
法雲法師。時云年昉十歲。名未遠布。寺無光宅而此云者。竟不可測。
梁僧旻
孫氏。世居吳之富春。三國有吳之後也。幼孤。七歲出家。住虎丘西山寺。師事僧回。從受五經義。宋吏部郎吳郡張辯。嘗謂之曰。沙彌何姓。家何處。旻曰。貧道姓釋。家此山。辯異之。特進張緒。見而嘆曰。松柏雖小。已有凌雲之氣。年十三。隨回出都。住白馬寺年十六。回亡。移住莊嚴寺。師事曇景。與同寺法雲神岡法關。夕則合帔而臥。晝則假衣而行。往返諮詢。柔次遠亮四師。大明經律論指。振發擁滯。雖命世碩學。無所是非。齊文慧帝。竟陵王。深加貴敬。尚書令王儉。嘗延僧宗。講涅槃經。旻所扣問。輒摧衄。儉曰昔姚興于逍遙園。使竺道生。難道融義。往復百翻言義俱切。眾服其英秀。今旻法師過之遠矣。文宣帝請柔次二師。講成實論。旻于末席。有所議論。辭旨清新。宏邈。聽者傾屬。次師乃放麈尾嘆曰。老夫受業彭城精思五聚。有十五番。誠為難窟。每恨不逢勍敵。自至金陵五年。始見竭於今日矣。待為思之。晚講當答。及晚裁複數交。辭義遂擁。次師動容。顧四座曰。後生可畏。永明十年。始二十六歲。講成實論于興福寺。先輩後進。道俗交會。不遠萬里。嗚呼盛哉。晉宋來學者。務高談大語。以相
【現代漢語翻譯】 現代漢語譯本 法雲法師。當時法雲年齡才十歲，名聲尚未遠播。寺廟也沒有顯赫的背景，但這個法雲，卻讓人深不可測。
梁朝僧旻
是孫氏之子，世代居住在吳地的富春，是三國時期吳國的後代。幼年喪父，七歲出家，住在虎丘西山寺。師從僧回，學習五經的義理。宋朝吏部郎吳郡人張辯，曾經問他說：『沙彌你姓什麼？家在哪裡？』僧旻回答說：『貧道姓釋，家就在這座山裡。』張辯對此感到驚異。特進張緒，見到他後感嘆說：『松柏雖然還小，卻已經有了凌雲之氣。』十三歲時，跟隨僧回到都城，住在白馬寺。十六歲時，僧回去世，他便移居到莊嚴寺，師從曇景。與同寺的法雲、神岡、法關，晚上合蓋一件袈裟而睡，白天則輪流穿著衣服外出。往返于柔次、遠亮四位法師處請教，精通經律論的要旨，能夠疏通和啓發那些被阻塞的理解。即使是當世的大學者，也無法在他面前提出異議。齊文慧帝、竟陵王，對他非常尊敬。尚書令王儉，曾經請僧宗講解《涅槃經》，僧旻所提出的問題，常常使僧宗難以應對。王儉說：『過去姚興在逍遙園，讓竺道生與難道融辯論義理，往復百次，言辭和義理都非常精闢，眾人都佩服他的英俊才華。如今僧旻法師超過他太多了。』文宣帝請柔次、遠亮兩位法師講解《成實論》，僧旻在末座，提出了一些議論，言辭清新宏大，聽眾都傾耳注目。柔次法師於是放下拂塵感嘆說：『老夫在彭城精思五聚學習，有十五個難題，確實是難以攻克的堡壘。常常遺憾沒有遇到強勁的對手，自從來到金陵五年，今天才見到能夠竭盡我所能的人啊。』等待我思考一下，晚上再回答。到了晚上，經過幾次交鋒，柔次法師的言辭便顯得窘迫。柔次法師動容，環顧四周說：『後生可畏啊。』永明十年，僧旻才二十六歲，在興福寺講解《成實論》。前輩後進，僧俗大眾，從不遠萬里趕來，真是盛況空前啊。晉宋以來的學者，致力於高談闊論，互相...
【English Translation】 English version Dharma Master Fayun. At that time, Fayun was only ten years old, and his name had not yet spread far. The temple had no illustrious background, but this Fayun was unfathomable.
The Liang Dynasty Monk Min
Was a son of the Sun family, who had lived in Fuchun, Wu, for generations, and was a descendant of the Wu kingdom during the Three Kingdoms period. He lost his father at a young age and became a monk at the age of seven, residing in the West Mountain Temple of Tiger Hill. He studied under Monk Hui, learning the meaning of the Five Classics. Zhang Bian, a member of the Ministry of Personnel in the Song Dynasty from Wujun, once asked him: 'Shami, what is your surname? Where is your home?' Monk Min replied: 'This poor monk's surname is Shi, and my home is in this mountain.' Zhang Bian was surprised by this. Zhang Xu, a special advance official, saw him and exclaimed: 'Although the pine and cypress are small, they already have the spirit to soar into the clouds.' At the age of thirteen, he followed Monk Hui to the capital, residing in the White Horse Temple. At the age of sixteen, Monk Hui passed away, and he moved to Zhuangyan Temple, studying under Tan Jing. He, Fayun, Shengang, and Faguan of the same temple would share a kasaya to sleep at night, and take turns wearing clothes to go out during the day. They went back and forth to consult with Dharma Masters Rouci, Yuanliang, and the other two, mastering the essentials of the sutras, vinaya, and shastras, and were able to clear and inspire those who were blocked in their understanding. Even the great scholars of the time could not raise objections in front of him. Emperor Wenhui of Qi and Prince Jingling deeply respected him. Wang Jian, the Minister of the Imperial Secretariat, once invited Monk Zong to lecture on the Nirvana Sutra, and the questions raised by Monk Min often made Monk Zong unable to cope. Wang Jian said: 'In the past, Yao Xing had Zhu Daosheng debate with Nan Daorong on the meaning of the doctrine in Xiaoyao Garden. After a hundred rounds of back and forth, both the words and the meaning were very precise, and everyone admired his brilliance. Now Dharma Master Min far surpasses him.' Emperor Wenxuan invited Dharma Masters Rouci and Yuanliang to lecture on the Tattvasiddhi Shastra, and Monk Min, sitting at the end, raised some arguments. His words were fresh and grand, and the audience listened attentively. Dharma Master Rouci then put down his whisk and sighed: 'This old man studied the Five Aggregates in Pengcheng Jingsi, and there were fifteen difficult problems, which were indeed difficult fortresses to overcome. I often regretted not meeting a strong opponent. Since arriving in Jinling five years ago, I have only seen someone who can exhaust my abilities today.' Wait for me to think about it, and I will answer in the evening. In the evening, after several exchanges, Dharma Master Rouci's words became embarrassed. Dharma Master Rouci was moved and looked around, saying: 'The younger generation is to be feared.' In the tenth year of Yongming, Monk Min was only twenty-six years old and lectured on the Tattvasiddhi Shastra at Xingfu Temple. Seniors and juniors, monks and laypeople, came from thousands of miles away, which was truly a grand occasion. Scholars since the Jin and Song dynasties have been committed to high-sounding talk and mutual...
夸罩。而旻謙讓。恬靜若不能言。晉安太守彭城劉業謂旻曰。師于經論該博。何以立義多儒。答曰貧道謹依經文。文玄則玄。文儒則儒。不知其他也。竟陵王世子昭胄出守會稽。或邀旻往征虜亭餞之。旻曰吾與相識于講席間耳。然未嘗修詣。聞其得郡便往。意所不欲。眾由是亦罷。永元初。詔僧局。請僧三十人。入華林園夏講。僧正擬旻法主。旻卻之。或問其故。答曰。此徒外潤。不能內益。由是譽傳遐邇。瑯玡王仲寶吳郡張思光。學冠當時。並投分納交。申以縞滯。齊亂避地入東。逮梁天監五年。詔僧正慧超。到房請。與法寵法雲。汝南周舍等。入華林園道義。六年制注般若經。請京城五大法師於五寺。首講。以旻道居其右。深其悅可。又詔于慧輪殿。講勝鬘經。帝躬臨聽。僧智僧晃臨川王記室東莞劉勰等。三十人。同抄定林寺一切經論。以類相從成。八十卷。皆取旻考正來上。十一年。感風疾。詔吳郡太守張充吳興太守謝覽給。舟仗資糧津發至都。晉陵太守蔡撙出門候之。嘆曰。昔仲尼素王于周。今旻公又素王于梁矣。天監末。詔莊嚴寺。建八座法輪。講者五僧。以年臘相次。旻最處后。而徒眾劇繁。莊嚴講堂。宋世祖所立者。其高廣延[〦/柔]。非他處比。是日至不能容。詔聽停講五十日。益辟窗牖。進床五
【現代漢語翻譯】 現代漢語譯本： 旻法師謙遜退讓，沉靜寡言，彷彿不善言辭。晉安太守彭城人劉業對旻法師說：『法師您對經論研究得如此廣泛深入，為什麼立論多采用儒家的觀點呢？』旻法師回答說：『貧僧只是謹遵經文，經文深奧就用深奧的說法，經文通俗就用通俗的說法，其他的我就不知道了。』 竟陵王世子昭胄將要前往會稽赴任，有人邀請旻法師到征虜亭為他餞行。旻法師說：『我與他只是在講席之間相識，從未私下交往。聽說他要上任就前去拜訪，這並非我所愿。』於是眾人也就不再勉強。 永元初年，朝廷下詔僧局，邀請三十位僧人到華林園進行夏季講經。僧正打算推舉旻法師擔任法主，旻法師拒絕了。有人問他原因，他回答說：『這些人只是注重外在的虛名，不能在內在修養上有所增益。』因此，旻法師的聲譽傳遍遠近。瑯琊人王仲寶、吳郡人張思光，都是當時學識淵博的人，都與旻法師結交，並以厚禮相待。 齊朝發生變亂時，旻法師避難來到東邊。到了梁朝天監五年，朝廷下詔僧正慧超，到旻法師的住所邀請他，與法寵、法雲、汝南人周舍等人，一起到華林園闡揚佛法。天監六年，朝廷決定註釋《般若經》，邀請京城五大寺廟的五位大法師主持講座，以旻法師的道行居於首位，深得皇帝的讚賞。 朝廷又下詔在慧輪殿講解《勝鬘經》，皇帝親自臨聽。僧智、僧晃、臨川王記室東莞人劉勰等三十人，一同抄寫整理定林寺的一切經論，按照類別整理成八十卷，都由旻法師校正後呈上。天監十一年，旻法師得了風疾，朝廷下詔吳郡太守張充、吳興太守謝覽提供船隻和物資，護送他到都城。晉陵太守蔡撙親自出門迎接他，感嘆道：『過去仲尼被稱為周朝的素王，現在旻公又是梁朝的素王啊！』 天監末年，朝廷在莊嚴寺建造八座法輪，安排五位僧人輪流講經，按照年齡大小排序，旻法師排在最後，但他的聽眾卻非常多。莊嚴寺的講堂是宋世祖時期建造的，非常高大寬敞，不是其他地方可以比擬的。到了講經那天，講堂容納不下這麼多人，朝廷下詔停止講經五十天，增加窗戶，增加床位。
【English Translation】 English version: The Venerable Min was humble and yielding, quiet and reserved, as if he were not good at speaking. Liu Ye of Pengcheng, the governor of Jin'an, said to the Venerable Min, 'Master, you are so knowledgeable in scriptures and treatises, why do you often adopt Confucian viewpoints in your arguments?' The Venerable Min replied, 'This humble monk simply follows the scriptures closely. If the text is profound, I use profound language; if the text is simple, I use simple language. I know nothing else.' When Prince Zhaozhou, the heir of Prince Jingling, was about to go to Kuaiji to take office, someone invited the Venerable Min to a farewell banquet at the Zheng Lu Pavilion. The Venerable Min said, 'I only know him from lectures, and have never had private interactions. It is not my wish to visit him just because I heard he is taking office.' So the others did not insist. In the early years of Yongyuan, the court issued an edict to the Sangha Bureau, inviting thirty monks to give summer lectures in the Hualin Garden. The Sangha Director intended to recommend the Venerable Min as the Dharma Master, but the Venerable Min declined. Someone asked him why, and he replied, 'These people only focus on external fame and cannot improve their inner cultivation.' Therefore, the Venerable Min's reputation spread far and wide. Wang Zhongbao of Langya and Zhang Sigang of Wujun, both learned men of the time, became friends with the Venerable Min and treated him with generous gifts. When the Qi Dynasty was in turmoil, the Venerable Min sought refuge in the east. In the fifth year of Tianjian in the Liang Dynasty, the court issued an edict to the Sangha Director Huichao, inviting him to the Venerable Min's residence, along with Fachong, Fayun, Zhou She of Runan, and others, to propagate the Dharma in the Hualin Garden. In the sixth year of Tianjian, the court decided to annotate the 'Prajna Sutra' (Bore jing), inviting five great Dharma Masters from the five major temples in the capital to lead the lectures. The Venerable Min's virtue was ranked first, which greatly pleased the emperor. The court also issued an edict to lecture on the 'Shrimala Sutra' (Shengman jing) in the Huilun Hall, and the emperor personally attended. Monks Zhi, Huang, Liu Xie of Dongwan, the secretary of the Prince of Linchuan, and thirty others, copied and organized all the scriptures and treatises of the Dinglin Temple, classifying them into eighty volumes, all of which were corrected by the Venerable Min and presented to the emperor. In the eleventh year of Tianjian, the Venerable Min contracted a wind disease. The court issued an edict to Zhang Chong, the governor of Wujun, and Xie Lan, the governor of Wuxing, to provide ships and supplies to escort him to the capital. Cai Zun, the governor of Jinling, personally went out to greet him and exclaimed, 'In the past, Confucius was called the Uncrowned King of the Zhou Dynasty, and now the Venerable Min is the Uncrowned King of the Liang Dynasty!' At the end of Tianjian, the court built eight Dharma Wheels in the Zhuangyan Temple, arranging five monks to lecture in turn, ranked according to their age. The Venerable Min was ranked last, but his audience was very large. The lecture hall of the Zhuangyan Temple, built during the reign of Emperor Shizu of the Song Dynasty, was very tall and spacious, unmatched by other places. On the day of the lecture, the lecture hall could not accommodate so many people, and the court issued an edict to suspend the lecture for fifty days, increase the windows, and add seats.
十張。猶云迫隘。桄程為之摧折云。講十地經于簡靜寺。先為筑堂五間。以增其舊。至日悉滿。
尤薄于勢要。吳郡陸倕一日造房。旻稱疾不見。倕欣然曰。此誠弟子所望也。時吳興太守蕭昂過山展禮。山主智遷以告旻。旻曰。吾山藪病夫。無事見貴二千石。昔戴颙隱居北嶺。宋江夏王詣之。颙高臥牖下。不與相見。吾雖德薄。請附於戴公。及蕭至。旻從後門遁去。
其年。皇太子亦遣通事舍人何思澄。致禮贈物。大通五年。詔還都。徙居開善寺。于路舊疾。增劇八年二月一日卒。壽六十一詔。以其月六日。窆鐘山之開善。
初旻樂禪默。乃依所立義。獲入定。問諸禪師。皆曰門戶雖殊。造寂則一。每開講先使眾于坐定后為舍靈轉經曰。道安故事也。時靈根寺道超。勤學。每禱佛。愿如旻。忽夢。人曰。僧旻法師。毗婆尸佛時。已能講說。君始發心。豈可遽及耶。但自加功。當得開解。
旻造彌勒像。朝夕禮謁。夢像遣化。送菩提樹。曰菩提者。梁言道場樹也。弟子頗宣其言。旻止之。著述殆百餘卷。行世。
梁慧約
字德素。姓婁氏。東陽烏傷人也。世為東南著族。有善地理學者。使視塋墓。曰法當出苦行而得道者。為帝王師。母留氏夢。長人擎金像。令吞之。已而見紫光繞
【現代漢語翻譯】 現代漢語譯本： 十張（指紙張）。還說像被逼迫得很狹窄。連船隻都被摧毀了。他在簡靜寺講《十地經》。先建造了五間房屋，來擴充原有的規模。到了講經那天，全部都坐滿了。
他尤其不看重權勢。吳郡的陸倕有一天來拜訪，僧旻託病不見。陸倕高興地說：『這確實是弟子所期望的。』當時吳興太守蕭昂路過山中，前來拜訪行禮。山主智遷把這件事告訴僧旻。僧旻說：『我只是山中的一個病人，沒必要去見顯貴的二千石（指太守）。過去戴颙隱居在北嶺，宋江夏王去拜訪他，戴颙卻高臥在窗下，不與相見。我雖然德行淺薄，也請效仿戴公。』等到蕭昂到來，僧旻從後門逃走了。
那一年，皇太子也派遣通事舍人何思澄，送來禮物致以敬意。大通五年，皇帝下詔讓他返回都城，遷居到開善寺。在路上舊病復發，病情加重，八年二月初一去世，享年六十一歲。皇帝下詔，于當月六日，安葬在鐘山的開善寺。
起初，僧旻喜歡禪定默修，於是依照他所立的義理，獲得了入定。他詢問各位禪師，禪師們都說：『門徑雖然不同，但達到寂靜的境界是一樣的。』每次開講之前，他都先讓大家在坐禪入定之後，再為舍靈（指已故的僧人）轉經，說：『這是道安（指東晉高僧道安）的舊例。』當時靈根寺的道超，勤奮好學，每次祈禱佛，都希望像僧旻一樣。忽然夢見有人說：『僧旻法師在毗婆尸佛（Vipashyin Buddha）時期，就已經能夠講經說法了，你才剛剛發心，怎麼能立刻趕上他呢？只要自己更加努力，自然會得到開悟。』
僧旻建造了彌勒像（Maitreya），早晚都禮拜瞻仰。夢見彌勒像派遣化身，送來菩提樹（Bodhi tree），說：『菩提（Bodhi）的意思，用梁朝的話來說就是道場樹。』弟子稍微宣揚這件事，僧旻制止了他。他的著作將近一百多卷，流傳於世。
梁慧約（Huiyue of Liang Dynasty）
字德素，姓婁氏，是東陽烏傷人。世代都是東南地區的顯赫家族。有一位擅長地理的人，為他家看視墓地，說：『按照風水，這裡應當出一位苦行而得道的人，成為帝王的老師。』他的母親留氏夢見，一位高大的人擎著金像，讓她吞下去。不久之後，就看見紫色的光芒環繞著她。
【English Translation】 English version: Ten sheets (of paper). It is also said to be as cramped and narrow as being forced. Even the boats were destroyed. He lectured on the Ten Stages Sutra at Jianjing Temple. He first built five rooms to expand the original scale. On the day of the lecture, all the seats were filled.
He especially did not value power and influence. One day, Lu Chui of Wu Commandery came to visit, but Sengmin claimed illness and refused to see him. Lu Chui happily said, 'This is indeed what this disciple hoped for.' At that time, Xiao Ang, the governor of Wuxing, passed by the mountain and came to pay his respects. The abbot of the mountain, Zhi Qian, told Sengmin about this. Sengmin said, 'I am just a sick man in the mountains, there is no need to see the noble two-thousand-dan (referring to the governor). In the past, Dai Yong lived in seclusion in the Northern Ridge, and the King of Jiangxia of the Song Dynasty came to visit him, but Dai Yong remained lying under the window, refusing to see him. Although my virtue is shallow, please allow me to follow Dai Gong.' When Xiao Ang arrived, Sengmin escaped through the back door.
That year, the Crown Prince also sent the palace attendant He Sicheng to send gifts and pay respects. In the fifth year of Datong, the emperor issued an edict for him to return to the capital and move to Kaisan Temple. On the way, his old illness relapsed and worsened. He passed away on the first day of the second month of the eighth year, at the age of sixty-one. The emperor issued an edict to bury him on the sixth day of that month at Kaisan Temple in Zhongshan.
Initially, Sengmin enjoyed Chan meditation and silence, so according to the principles he established, he attained samadhi. He asked the Chan masters, and they all said, 'Although the paths are different, reaching the state of tranquility is the same.' Before each lecture, he would first have everyone sit in meditation and then recite the sutras for the departed spirits (referring to deceased monks), saying, 'This is the old practice of Dao'an (referring to the eminent monk Dao'an of the Eastern Jin Dynasty).' At that time, Dao Chao of Linggen Temple was diligent in his studies, and every time he prayed to the Buddha, he wished to be like Sengmin. Suddenly, he dreamed that someone said, 'Dharma Master Sengmin was already able to lecture and preach during the time of Vipashyin Buddha (Vipashyin Buddha). You have only just begun to aspire, how can you catch up with him immediately? As long as you work harder yourself, you will naturally attain enlightenment.'
Sengmin built a statue of Maitreya (Maitreya), and paid homage to it morning and evening. He dreamed that the statue sent a manifestation to deliver a Bodhi tree (Bodhi tree), saying, 'The meaning of Bodhi (Bodhi), in the language of the Liang Dynasty, is the Bodhi tree.' When his disciple slightly publicized this matter, Sengmin stopped him. His writings amounted to nearly a hundred volumes, which circulated in the world.
Huiyue of Liang Dynasty (Huiyue of Liang Dynasty)
His courtesy name was Desu, and his surname was Lou. He was from Wushang in Dongyang. His family had been a prominent clan in the southeast for generations. There was a scholar who was skilled in geography who inspected the family's cemetery and said, 'According to the feng shui, this place should produce someone who practices asceticism and attains enlightenment, becoming a teacher of emperors.' His mother, Lady Liu, dreamed that a tall man was holding a golden statue and told her to swallow it. Soon after, she saw a purple light surrounding her.
身。覺而有孕。自爾精神志操異常。及娩。其身香潔白晰如雪。因名之靈粲。七歲入學。即誦孝經論語史傳。披文見意。宅南果園。鄰童群采而競。師獨以所得。悉分與之而返。鄉土業蠶桑。常懷悲惻。為不服縑纊。季父喜獵。泣諫不少變。每嘆曰飛走去人類甚遠。而好生惡死之情。無所異。終絕膻腥。以感動之。叔則遠避他處。殺戮加於舊。忽夢。赤衣神人。手持矛戟擬之曰。汝不聽菩薩教化。而日以殺為事。汝可就死。驚覺流汗。且即譭棄獵具。悔過。約一日至其常所獵處。見麋鹿數十頭。騰倚隨逐。若愧謝狀。所居僻陋。無見聞。而約宿習冥感。曉暢教理。念將離俗。而莫識所詣。忽值僧東指云。剡中。佛事甚盛。因不復見。蓋神人云。年十二。至剡禮塔廟。究經典。故東境謠曰。少達妙理婁居士。宋泰始四年。辭親剪落於上虞東山寺。時年十七。南林寺沙門慧靜一代僧望也。遂師事之。俄隨靜住剡之梵居寺。服勤就養。年逾一紀。靜亡。盡心喪之禮。服除。乃辟榖餌松術以遁。
及齊之季竟陵王方鎮茲地。聞風敬慕。時與智秀曇讖慧次。並召。約后至。臘又差晚。王竟延之上座。眾咸不悅。王曰。此人他日且將領袖釋門。諸公幸毋過。中書郎汝南周顒令剡。尤加禮。筑山茨鐘山之上。邀之。今號草堂寺
。颙每見而嘆曰。山茨約至。清虛滿世。太宰文簡公褚淵。太尉文獻公王儉。莫不欽屬。淵嘗請講凈名勝鬘。儉亦請開法華大品。淵寢疾。夢胡僧告曰。菩薩當至。項之約至。所苦遂愈。即請受五戒。給事中婁幼瑜族祖也。每見輒起。或謂此君從孫。何乃爾。瑜曰。菩薩出世。方師于天下。豈獨老夫致敬哉。旋里省覲。而二親亡喪。臨訣之餘。孺慕斯甚。於是宿留積歲。啟迪尤多。還都仍住草堂寺。隆昌中。太傅沈約。𢹂赴外任。在郡以禪誦自娛。異香入室。猛獸馴階。每入金華山采桔。或游止赤松澗。而神光相屬。赤松有館。道士所居也。道士丁德靜者。為崇所病。雖使與善方術者俱。而崇益充斥。病益困。且暴亡。於是長山令徐伯超。議徙約為之主。曾未旬浹。而崇息病癒。后𦘕臥。見二青衣女子。從澗出。禮悔云。夙障深重。報為水精。愿受歸戒。梁天監初。沈位尚書僕射。疏請偕。許之。先是約已預言其然。及沈尹丹陽。蓋十一年矣。臨別之際。辭旨凄惋。俄而沈殂謝。十一年。始詔引見。十六年己亥四月八日。上從受菩薩戒于等覺殿。自爾入見別施漆榻。上先作禮。上未受戒之一夕。約夢自草堂至臺門。皆錦罽席路。己坐禪床。去地數丈。天人圍繞說法。由是得度弟子著箓者。四萬八千人。時有干鵲升階。
狀若聽受。至䟦事。然後去。又有二孔雀。驅斥不去。詔聽上。徐行至壇。俯首而立。上曰此鳥必欲別受生耳。無何二鳥同日化。嘗燕居。睹野媼置書數卷于按而出。並植異樹于庭云。青廷樹。后七日有一叟。請所置書攜去。約初不視其何等書也。而樹則葉綠華紅。扶疏至今。且感鳥如翡翠。赤質長尾。群棲林木中。大通四年。夢舊宅白壁朱門。赫然壯麗。因發願造寺。詔號本生寺。大同元年九月六日。現疾北首右脅而臥。神識恬愉。了無痛惱。謂弟子曰。疇昔之夜夢。若大眾幡華迎我而往者。我其逝矣。十六日。詔遣舍人徐儼參候。至夜五更時唱異香滿室者再。左右肅然。乃曰。夫生之有死。自然恒數。勤修念慧。慎勿妄想。即合掌。如入禪定。壽八十有四。夏六十有三。天子悲慟。僚宰輟聽覽者。二旬有一。是月二十有九日。詔塔于獨龍山神僧寶誌墓。左。
初約臥疾。見一翁。執錫入至。是而寤。前日所見則志爾。又約所乘青牛。忽鳴吼墮淚。至葬之日。詔牽從部伍。吼淚至葬所不已。塔始建。有白鶴一雙。繞塔鳴唳。聲甚哀。詔王筠。文所樹碑。
魏法建
廣漢雒縣朱氏子。平生於藏經。能闇誦者千卷。仍有暇與流俗游。將軍尉遲迥。初承詔破益州。命執城內名僧。以待處置。而建於眾中
誦經自若。夜有光出建曰。達迥所止處。迥因尋光詣建頂禮。坐聽至且。乃罷。遂問建。誦何經。答曰。華嚴經下帙第十卷。又問曷不從首誦之。答以為貧道誦次偶至此耳。迥曰法師所誦。能復多少。答曰。始願闇誦盡一藏。然以懈怠之故。僅及千卷。迥猶未信。遽請曰。可為總誦一遍否。即設高座。使建坐誦其上。而諸僧則分執千卷。以聽於下。而證之。其吐納音句。呼噏氣息。似急流之注浚壑。清風之入長松。精誠者略聞餘響。疏怠者空望塵蹤。七日七夜。數已足千。迥起謝曰。弟子軍事倥傯。不能久侍塵席。敢從此辭。出語人曰。昔者阿難。號為總持。以令觀之。豈復足以與建杭。斯固益州之至寶也歟。
元魏曇巒
或為鸞。史失載姓氏。世居五臺。靈蹤聖蹟。習於見聞。年未志學。即出家。陶冶內外典籍。研究四論佛性之指。嘗以大集經。詞義深密。欲為註解。所作將半。而遽感氣疾。周行求醫。至汾州秦陵之故墟。登東門城。仰見天門洞開。六慾階位。上下重複。由是疾愈。將就前業。念以為人命幾何。佛法無盡。乃聞江南陶隱居。治長生久視之方。茍得之。以遂厥志。誠未晚也。大通中。南謁梁武皇帝于重云殿。詔有司。引巒從千迷道入。時帝服僧伽黎。著納帽屏坐繩床殿隅。巒至殿遙見。
【現代漢語翻譯】 現代漢語譯本：他誦經時神態自若。夜裡有光芒出現，並顯示說：『達迥（Da Jiong，人名）所停留的地方。』達迥因此循著光芒去拜訪建（Jian，人名），向他頂禮，坐著聽他誦經直到結束。於是問建：『您誦的是什麼經？』回答說：『是《華嚴經》（Avatamsaka Sutra）下帙第十卷。』又問：『為什麼不從頭開始誦呢？』回答說：『因為貧僧誦到這裡而已。』達迥說：『法師您能背誦多少？』回答說：『起初我希望能夠背誦全部的經藏，但因為懈怠的緣故，僅僅背誦了千卷。』達迥還是不相信，於是請求說：『可以總誦一遍嗎？』於是設定高座，讓建坐在上面誦經，而眾僧則分執千卷經書，在下面聽誦，並驗證他誦的內容。他誦經時的吐納音句，呼吸氣息，就像急流注入深壑，清風吹入長松，精神專注的人能夠聽到餘音，疏忽懈怠的人只能看到塵土飛揚。七天七夜，誦經的數量已經足夠千卷。達迥起身感謝說：『弟子我公務繁忙，不能久侍在您身邊，就此告辭。』他對別人說：『從前阿難（Ananda，佛陀十大弟子之一），號稱總持第一，用他來觀察，難道足以與建相比嗎？這實在是益州（Yi Zhou，地名）的至寶啊！』 元魏（Yuan Wei，朝代名）曇鸞（Tan Luan，人名） 或者寫作鸞。史書沒有記載他的姓氏。世代居住在五臺山（Mount Wutai，山名）。對於那裡的靈異軌跡和聖賢事蹟，他從小就耳濡目染。還未成年就出家了，廣泛學習內外典籍，研究四論（Four Treatises）中關於佛性的論述。曾經因為《大集經》（Mahasamgraha Sutra）詞義深奧，想要為它作註解，註解將要完成一半時，突然感到氣疾發作，於是四處求醫。到達汾州（Fen Zhou，地名）秦陵（Qin Ling，地名）的舊址，登上東門城樓，抬頭看見天門洞開，六慾天（Six Desire Realms）的階位，上下重疊。因此疾病痊癒。想要繼續完成之前的註解事業，想到人生短暫，佛法無盡，於是聽說江南（Jiang Nan，地名）的陶隱居（Tao Yin Ju，人名），精通長生不老的方法，如果能夠得到它，來實現自己的志向，也還不算晚。大通（Datong，年號）年間，他前往南方拜見梁武帝（Emperor Wu of Liang）于重云殿（Chongyun Palace，宮殿名）。皇帝詔令有關官員，引導曇鸞從千迷道（Qianmi Path）進入。當時皇帝穿著僧伽黎（Samghati，袈裟），戴著納帽（Na Hat），靠坐在繩床的殿角。曇鸞到達殿前，遠遠地看見了皇帝。
【English Translation】 English version: He recited the scriptures with composure. At night, a light appeared and indicated: 'The place where Da Jiong (name of a person) is staying.' Therefore, Da Jiong followed the light to visit Jian (name of a person), prostrated before him, and sat listening to him reciting the scriptures until the end. Then he asked Jian: 'What scripture are you reciting?' He replied: 'It is the tenth volume of the lower section of the Avatamsaka Sutra (Huayan Jing).' He further asked: 'Why don't you recite it from the beginning?' He replied: 'Because this poor monk has only recited up to this point.' Da Jiong said: 'How much can the Dharma Master recite?' He replied: 'Initially, I wished to be able to recite the entire Tripitaka (Jingzang), but due to laziness, I have only recited a thousand volumes.' Da Jiong still did not believe him, so he requested: 'Can you recite it once in its entirety?' So he set up a high seat and had Jian sit on it to recite the scriptures, while the monks held a thousand volumes of scriptures below to listen and verify what he was reciting. The intonation and rhythm of his recitation, his breathing, were like a rapid stream pouring into a deep ravine, or a clear wind entering a tall pine forest. Those who were focused could hear the lingering sounds, while those who were negligent could only see the dust rising. For seven days and seven nights, the number of recitations was sufficient for a thousand volumes. Da Jiong stood up and thanked him, saying: 'This disciple is busy with military affairs and cannot serve you for long, so I will take my leave.' He said to others: 'In the past, Ananda (one of the ten major disciples of the Buddha), was known as the foremost in total recall. Compared to Jian, is he even worthy? This is truly the treasure of Yi Zhou (name of a place)!' Tan Luan (name of a person) of the Yuan Wei (name of a dynasty) Or written as Luan. The historical records do not contain his surname. His family had lived in Mount Wutai (name of a mountain) for generations. He was familiar with the spiritual traces and the deeds of the sages there from a young age. Before he reached adulthood, he became a monk, extensively studying both internal and external scriptures, and researching the discussions on Buddha-nature in the Four Treatises (Four Treatises). He once wanted to annotate the Mahasamgraha Sutra (Daji Jing) because its words and meanings were profound. When he was about halfway through the annotation, he suddenly felt a recurrence of his illness, so he sought medical treatment everywhere. He arrived at the old site of Qin Ling (name of a place) in Fen Zhou (name of a place), climbed the east gate tower, and looked up to see the heavenly gate opening, with the levels of the Six Desire Realms (Six Desire Realms) overlapping each other. As a result, his illness was cured. Wanting to continue his previous annotation work, he thought that human life was short, and the Buddha-dharma was endless, so he heard that Tao Yin Ju (name of a person) in Jiang Nan (name of a place) was proficient in the methods of longevity, and if he could obtain them, to fulfill his aspirations, it would not be too late. During the Datong (name of an era) period, he went south to visit Emperor Wu of Liang (name of an emperor) at Chongyun Palace (name of a palace). The emperor ordered the relevant officials to guide Tan Luan in through the Qianmi Path (name of a path). At that time, the emperor was wearing a Samghati (robe), wearing a Na Hat (hat), and leaning against the corner of the palace on a rope bed. Tan Luan arrived at the palace and saw the emperor from afar.
意其必帝也。然四顧略無幾席。獨其中設一高座。巒竟升而坐之。豎佛性義焉。遽三呼大檀越。帝始前禮。巒因顧之曰。佛性義深。今略標序。有疑賜問。帝即脫帽。稍加質難。且曰今日向晚。明當相見。巒下座出。所歷詰曲。餘二十門。無少差謬。帝嘆訝以為此道雖老侍從。數往來者。猶或誤。而其人才至。便爾。豈易欺哉。
翌日詔入太極殿帝降接聽造隱居勾曲山中。獲仙方十卷。遂東遊海上。路沮浙江波濤之險。傳者以有鮑郎子神。靈甚。禱之可濟。巒許為奏帝起祠宇。神復現形謝。及辭帝北歸。果如所許云。時菩提流支方闡化魏境。巒悉出所獲方。示之曰。吾佛法中。亦有勝此者乎。流支即授以觀經。且謂茍依以修治。當證無生。況長生乎。唾去其方。弗一省覽。巒並舉以投之火中。俄居并州大寺。徙居汾洲北山石壁玄中寺。或聚徒介山。蓋今所謂巒公巖者是也。興和四年終於平遙山寺。壽六十有七。終之日。人咸見幡華幢蓋。香氣樂音遍佈。其著述。有調氣論。禮凈土偈。安樂集等。行世。自號玄簡大士。
齊僧范
相州平鄉李氏也。幼習群書。至二十三。備通七曜九章。天文地理。卜筮之學。游從者眾。抵掌解頤。相與為樂。而年盛貌都。思附法門。燒一指節以自誓。伉儷之義。情慾
【現代漢語翻譯】 現代漢語譯本：他想這一定是皇帝。然而環顧四周，幾乎沒有幾案坐席，只有中間設定了一個高座。曇鸞於是登上高座坐下，宣講佛性之義，隨即高聲三次稱呼『大檀越』（Dà Tányuè，偉大的施主）。皇帝這才上前行禮。曇鸞因此看著他說：『佛性之義深奧，現在略作開端，有疑問請提問。』皇帝立即摘下帽子，稍加質疑辯難，並且說：『今日天色已晚，明日再見。』曇鸞下座而出，所經過的路徑曲折，有二十多道門，沒有絲毫差錯謬誤。皇帝嘆息驚訝，認為即使是常在身邊侍奉，經常往來的人，尚且可能出錯，而他（曇鸞）的人才如此出衆，一到便能如此，難道容易欺騙嗎？ 第二天，皇帝下詔請曇鸞入太極殿，皇帝降低身份接待他，聽他說自己曾在隱居勾曲山中，獲得了仙方十卷，於是向東遊歷海上，路途被浙江波濤的危險所阻礙。傳言說有鮑郎子神（Bào Lángzǐ Shén），非常靈驗，祈禱他就可以渡過。曇鸞答應為他上奏皇帝，建造祠宇。神再次顯形感謝。等到辭別皇帝北歸，果然如他所承諾的那樣。當時菩提流支（Pútíliúzhī）正在魏國境內弘揚佛法，曇鸞拿出所有獲得的仙方，給他看，說：『我的佛法中，也有勝過這些的嗎？』菩提流支立即授予他《觀經》（Guān Jīng），並且說如果依照此經修行，應當證得無生，更何況是長生呢？曇鸞唾棄那些仙方，一點也不看，全部扔到火中。不久后居住在并州大寺，後來遷居汾洲北山石壁玄中寺。有時聚集門徒在介山，大概就是現在所說的鸞公巖（Luán Gōng Yán）了。興和四年，在平遙山寺去世，享年六十七歲。去世那天，人們都看見幡華幢蓋，香氣樂音遍佈。他的著作有《調氣論》（Tiáo Qì Lùn）、《禮凈土偈》（Lǐ Jìngtǔ Jì）、《安樂集》（Ānlè Jí）等，流傳於世。自號玄簡大士（Xuánjiǎn Dàshì）。 齊僧范（Qí Sēng Fàn），是相州平鄉李氏人。年幼時學習各種書籍，到二十三歲，精通七曜九章（Qī Yào Jiǔ Zhāng），天文地理，卜筮之學。跟隨他遊學的人很多，拍手歡笑，互相娛樂。而他正值壯年，容貌俊美，想要歸附佛法，燒掉一個手指的指節來表明自己的決心，與妻子之間的恩愛之情，以及對情慾的...
【English Translation】 English version: He thought this must be the emperor. However, looking around, there were hardly any desks or seats, only a high seat set in the middle. Tanluan then ascended the high seat and sat down, expounding the meaning of Buddha-nature, and immediately called out loudly three times 'Great Dana-pati' (Dà Tányuè, great benefactor). Only then did the emperor step forward to pay his respects. Tanluan therefore looked at him and said, 'The meaning of Buddha-nature is profound, now I will briefly begin, if you have any doubts, please ask.' The emperor immediately took off his hat and questioned and debated slightly, and said, 'It is late today, we will meet again tomorrow.' Tanluan descended from the seat and left, the path he took was winding, with more than twenty doors, without the slightest error or mistake. The emperor sighed in surprise, thinking that even those who often serve by his side and come and go frequently might make mistakes, but his (Tanluan's) talent is so outstanding, that he can do so upon arrival, how could he be easily deceived? The next day, the emperor issued an edict inviting Tanluan into the Taiji Hall, the emperor lowered his status to receive him, listening to him say that he had once lived in seclusion in Gouqu Mountain, and obtained ten volumes of immortal prescriptions, so he traveled east to the sea, the journey was hindered by the dangers of the Zhejiang waves. It is said that there is a God called Lord Bao (Bào Lángzǐ Shén), who is very effective, and praying to him can help one cross. Tanluan promised to report to the emperor to build a shrine for him. The god appeared again to thank him. When he bid farewell to the emperor and returned north, it was indeed as he had promised. At that time, Bodhiruci (Pútíliúzhī) was propagating Buddhism in the territory of Wei, Tanluan took out all the immortal prescriptions he had obtained and showed them to him, saying, 'In my Buddhist teachings, are there also things that surpass these?' Bodhiruci immediately gave him the Contemplation Sutra (Guān Jīng), and said that if one cultivates according to this sutra, one should attain non-birth, let alone longevity? Tanluan spat on those immortal prescriptions, did not even look at them, and threw them all into the fire. Soon after, he lived in the Great Temple of Bingzhou, and later moved to the Xuanzhong Temple on the Stone Wall of the North Mountain in Fenzhou. Sometimes he gathered disciples on Jie Mountain, which is probably what is now called Luan Gong Rock (Luán Gōng Yán). In the fourth year of Xinghe, he passed away in Pingyao Mountain Temple, at the age of sixty-seven. On the day of his death, people all saw banners, canopies, fragrant air, and musical sounds everywhere. His writings include 'Treatise on Regulating Qi' (Tiáo Qì Lùn), 'Verses on Paying Homage to the Pure Land' (Lǐ Jìngtǔ Jì), 'Collection on Peaceful Bliss' (Ānlè Jí), etc., which are circulated in the world. He called himself Xuanjian Great Master (Xuánjiǎn Dàshì). The monk Fan (Qí Sēng Fàn) of Qi was from the Li family of Pingxiang, Xiangzhou. He studied various books from a young age, and at the age of twenty-three, he was proficient in the Seven Luminaries and Nine Chapters (Qī Yào Jiǔ Zhāng), astronomy, geography, and the art of divination. Many people followed him to study, clapping their hands and laughing, entertaining each other. And he was in his prime, with a handsome appearance, wanting to devote himself to Buddhism, burning a finger joint to show his determination, the affection between him and his wife, and his desires for...
之念。未嘗少動其心。二十九時聞講涅槃。神開理會。遂師事僧始於鄴下。而出家焉。初宗涅槃。俄入林慮山。稟禪訣。未幾。從洛下獻公。聽法華華嚴。后徙轍光公逮行化齊魏。弘物尤多。旋趾鄴都。聲譽斯重。故使崔覲注易。咨而取長。宗景造歷。求而舍短。大儒徐遵明季寶頂等。愿受菩薩戒。皁白歸之如市。講華嚴十地地持維摩勝鬘。各有疏記。復變疏引經。製爲論。以是涅槃大品等。並稱論焉。獨地持名述。然言行相輔。禛祥屢降。嘗于顯義寺。為膠州刺史杜弼。講華嚴。至六地忽有一雁飛下。自浮圖東。順行入堂。正對高座。伏地若聽。席散還順塔西而出。爾乃鴹逝。又夏講。雀伏座之西南。終於九旬。
又在濟州有鸮來聽。訖席便去。其感異類如此。方闡華嚴。僧或罵曰。是伽斗竟何所解。夜覺有物捶其僧。死復甦。
偶過他寺。值布薩日。意欲聞戒。寺僧升座將豎義。且曰。布薩僧常事耳。豎論法相。不亦可乎。忽見神人雄特。問座上僧曰。今日何日。答曰。布薩日。神即搭之。拽于座下。委頓垂死。次問第一座。搭拽如之。由是自勵不敢說欲。乃至疾重。輿而就僧。將終之日。延像入房。下床跪地。惟悔宿觸而已。日正午。卒于鄴東大覺寺。春秋八十。天保六年三月二日也。
周
【現代漢語翻譯】 現代漢語譯本：他對世俗的念頭，未曾稍微動搖他的心志。二十九歲時聽聞講解《涅槃經》，精神開悟，理解了其中的道理，於是拜僧人為師，最初在鄴下，然後出家。起初專研《涅槃經》，不久進入林慮山，接受禪宗的秘訣。沒過多久，跟隨洛陽的獻公，聽講《法華經》和《華嚴經》。後來遷移到轍光公處，並在齊、魏一帶弘揚佛法，教化眾生非常多。之後回到鄴都（Yedu），聲望更加隆重，所以使得崔覲（Cui Jin）註解《易經》時，向他請教並採納其長處；宗景（Zong Jing）修訂曆法時，向他求教並捨棄其短處。大學者徐遵明（Xu Zunming）、季寶頂（Ji Baoding）等人，都願意接受菩薩戒。前來皈依的僧人和俗人多如集市。他講解《華嚴經》、《十地經》、《地持經》、《維摩經》、《勝鬘經》，各自都有疏解和記錄。又將疏解中引用的經文，製作成論，像《涅槃經》、《大品經》等，都稱為論。只有《地持經》名為『述』。他的言行互相輔助，吉祥的徵兆屢次降臨。曾經在顯義寺（Xianyi Temple），為膠州（Jiaozhou）刺史杜弼（Du Bi）講解《華嚴經》，講到六地時，忽然有一隻大雁飛下來，從佛塔的東邊，順著方向飛入佛堂，正對著高座，伏在地上好像在聽講。講經完畢后，又順著佛塔的西邊飛出去，然後就飛走了。又在夏天講經時，有麻雀伏在高座的西南方，一直到九旬講經結束。 又在濟州（Jizhou）有貓頭鷹來聽經，講經完畢后就飛走了。他感化不同種類的生物就是這樣。當他闡述《華嚴經》時，有僧人謾罵說：『這個說伽陀（Gatha，偈頌）的人究竟懂什麼？』當晚那僧人就覺得有什麼東西捶打他，死了又復活。 有一次他路過其他寺廟，正趕上布薩（Posadha，齋戒）日，他想聽戒律。寺廟的僧人登上高座將要豎立義理，並且說：『布薩是僧人經常做的事情，豎立論述法相，不也可以嗎？』忽然看見一位雄壯的神人，問座上的僧人說：『今天是什麼日子？』回答說：『布薩日。』神人立刻打了他，把他從座上拽下來，委頓在地，奄奄一息。接著問第一座，也同樣被打被拽。因此他自我勉勵，不敢說淫慾之事。乃至病重，被人用輿車抬到僧人處，臨終之日，請來佛像進入房間，下床跪在地上，只是懺悔以前的過錯而已。正午時分，在大覺寺（Dajue Temple）東邊圓寂，享年八十歲，天保（Tianbao）六年三月初二。 周
【English Translation】 English version: He never allowed worldly thoughts to stir his mind even slightly. At the age of twenty-nine, upon hearing the discourse on the Nirvana Sutra (Nirvana Sutra), his spirit was enlightened, and he understood the principles within. Consequently, he took a monk as his teacher, initially in Yedu (Yedu), and then renounced the household life. He initially specialized in the Nirvana Sutra, and soon after entered Linlu Mountain (Linlu Mountain), receiving the esoteric teachings of Chan (Zen). Before long, he followed Xian Gong (Xian Gong) of Luoyang (Luoyang), listening to the teachings of the Lotus Sutra (Lotus Sutra) and the Avatamsaka Sutra (Avatamsaka Sutra). Later, he moved to Zheguang Gong (Zheguang Gong)'s place and propagated the Dharma in Qi (Qi) and Wei (Wei), converting a great number of beings. Afterwards, he returned to Yedu (Yedu), and his reputation became even more prominent. Therefore, when Cui Jin (Cui Jin) annotated the Book of Changes (Book of Changes), he consulted him and adopted his strengths; when Zong Jing (Zong Jing) revised the calendar, he sought his advice and discarded its shortcomings. Great scholars such as Xu Zunming (Xu Zunming) and Ji Baoding (Ji Baoding) were willing to receive the Bodhisattva precepts. Monks and laypeople came to him for refuge like a bustling marketplace. He lectured on the Avatamsaka Sutra, the Ten Stages Sutra (Ten Stages Sutra), the Bhumi-sparsha Sutra (Bhumi-sparsha Sutra), the Vimalakirti Sutra (Vimalakirti Sutra), and the Srimala Sutra (Srimala Sutra), each having its own commentaries and records. Furthermore, he transformed the sutras cited in the commentaries into treatises, such as the Nirvana Sutra and the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), all of which were called treatises. Only the Bhumi-sparsha Sutra was named 'Notes'. His words and actions complemented each other, and auspicious signs frequently appeared. Once, at Xianyi Temple (Xianyi Temple), he lectured on the Avatamsaka Sutra for Du Bi (Du Bi), the governor of Jiaozhou (Jiaozhou). When he reached the Sixth Ground, suddenly a wild goose flew down from the east of the pagoda, flew into the hall in a clockwise direction, directly facing the high seat, prostrating on the ground as if listening. After the lecture, it flew out to the west of the pagoda and then flew away. Also, during a summer lecture, a sparrow lay prostrate to the southwest of the seat, until the end of the ninety-day lecture. Moreover, in Jizhou (Jizhou), an owl came to listen to the sutras, and left after the lecture was over. This is how he influenced different kinds of beings. When he was expounding the Avatamsaka Sutra, a monk scolded, 'What does this Gatha (Gatha) sayer understand?' That night, the monk felt something beating him, and he died and then revived. Once, he passed by another temple and it happened to be the Posadha (Posadha) day. He wanted to listen to the precepts. The monk in the temple ascended the high seat and was about to establish the meaning, and said, 'Posadha is a common practice for monks. Wouldn't it be better to establish a discussion on the characteristics of the Dharma?' Suddenly, he saw a majestic divine being, who asked the monk on the seat, 'What day is today?' The monk replied, 'Posadha day.' The divine being immediately struck him and dragged him down from the seat, leaving him prostrate on the ground, on the verge of death. Then he asked the first seat, and he was also struck and dragged down. Therefore, he encouraged himself and dared not speak of lustful desires. Even when he was seriously ill, he was carried to the monks in a palanquin. On the day of his death, he invited the Buddha image into the room, got off the bed and knelt on the ground, only repenting of his past transgressions. At noon, he passed away east of Dajue Temple (Dajue Temple), at the age of eighty, on the second day of the third month of the sixth year of Tianbao (Tianbao). Zhou
亡名
出宋氏。本名闕殆。世為南郡衣冠望族。弱齡絕意婚。娶任懷游適。每慕阮嗣宗之為人。長事梁元帝。尤見禮待。有製作。帝必稱述。從容御筵。賜問優渥。逮梁祚云替。潛跡玄門。逃避塵累。遠客汶蜀。始事兌禪師。兌定學澄明。聲流關鄴。而名以辨慧發之。是宜其志於道者所趨也。會周少保蜀國公宇文俊。出鎮井絡。供養殊倫。及齊王繼政。敬仰彌隆。邀與謁帝。詔為夏州三藏。然以名文翰可觀。宜從徴拔。任以臺省。而名雅亮卓然。終無磷涅。天和二年五月。大冢宰宇文護。遺以書。名答以鄉國殄瘁。宗戚喪亡。誠得收跡嚴中。攝心塵外。支養殘命。敦修凈業。此本志也。寄骸精舍。乞食王城。任力行道。隨緣化物。斯次愿也。不爾安能憒憒。久于塵埃間乎。護得書。知其難動。乃遣書迎之。名達咸陽貴游。奉謁盛筵。厚味日至。名益愧焉。乃擬周廟之制。作文以銘金人之膺。其序曰。餘十五而尚文。三十而負譽望。值京都喪亂。冠冕淪沒。海內知識。零落殆盡。嗚呼夫其以迴天倒日之力。一旦彫謝。泰山磐石之固。忽焉燼滅。定知世相無常。浮生虛偽。譬如朝露。其停幾何。子是以棄其簪弁。剃其鬚髮。衣衲杖錫。誓欲枯木其形。死灰其慮。棄捐識業。以求虛寂。庶幾以法界如意之寶。九緘于身
【現代漢語翻譯】 現代漢語譯本 亡名
出自宋氏，本名闕殆（原名）。世代為南郡的顯赫家族。年輕時就斷絕了結婚的念頭，娶了任懷游的侍女。他一直仰慕阮嗣宗（魏晉名士阮籍）的為人。長期侍奉梁元帝，尤其受到禮遇。有作品進獻，元帝必定稱讚。在輕鬆的宴席上，元帝賜予他優厚的待遇並詢問情況。等到梁朝滅亡，他就隱身於佛門，逃避世俗的牽累，遠遊汶水和蜀地。開始跟隨兌禪師學習。兌禪師的禪定學問澄澈明亮，聲名遠播關中和鄴城。而闕殆也因為辯才和智慧而聞名。這正是他立志于佛道的原因。適逢周朝少保、蜀國公宇文俊，出鎮井絡，對他供養非常優厚。等到齊王繼位執政，對他更加敬仰，邀請他去拜見皇帝。皇帝下詔讓他擔任夏州三藏（精通經、律、論三藏的法師）。然而，因為闕殆的文章辭藻華麗，可以觀賞，皇帝認為應該徵召他，讓他擔任臺省的官職。但是闕殆高雅正直，始終沒有被世俗所污染。天和二年五月，大冢宰宇文護寫信給他。闕殆回信說，家鄉國家衰敗，宗族親戚喪亡殆盡，實在希望能夠收斂行跡，嚴守佛門清規，收攝內心，遠離世俗，維持殘餘的生命，努力修習清凈的佛業，這才是我的本來的志向。將身體寄託在精舍，在王城中乞食，盡力修行佛道，隨順因緣來教化眾生，這是我其次的願望。不然怎麼能夠昏昏沉沉，長久地沉溺在世俗的塵埃之中呢？宇文護收到回信，知道難以動搖他的決心，於是寫信迎接他。闕殆到達咸陽，參加貴族遊樂的盛大宴會，每天都有豐盛的食物。闕殆更加感到慚愧。於是他模仿周廟的制度，寫文章來銘刻在金人的胸前。文章的序言說：我十五歲就開始愛好文學，三十歲就有了名聲和期望。正趕上京都發生喪亂，達官貴人的禮帽都淪落了，海內的知識分子，零落殆盡。唉！那些有迴天倒日的力量的人，一旦衰敗凋謝。泰山磐石般的穩固，忽然間化為灰燼。我因此確定世間萬象都是無常的，浮生是虛假的。譬如朝露，它停留的時間有多長呢？所以我才拋棄了官帽，剃掉了鬚髮，穿上僧衣，拄著錫杖，發誓要讓自己的形體像枯木一樣，讓自己的心思像死灰一樣。拋棄世俗的知識和事業，來尋求虛無寂靜。希望能夠將法界如意之寶，緊緊地封閉在自己的身心之中。
English version Lost Name
From the Song family, originally named Que Dai (original name). Generations were prominent families in Nan Commandery. He severed the intention of marriage at a young age, marrying a maid of Ren Huaiyou. He always admired the character of Ruan Sizong (Ruan Ji, a famous figure in the Wei and Jin Dynasties). He served Emperor Yuan of Liang for a long time, especially receiving courtesy. When he presented works, Emperor Yuan would definitely praise them. At relaxed banquets, the emperor bestowed generous treatment and inquired about his situation. When the Liang Dynasty perished, he hid in the Buddhist gate, escaping the entanglements of the world, and traveled far to the Wen and Shu regions. He began to study with Chan Master Dui. Chan Master Dui's Chan practice was clear and bright, and his reputation spread throughout Guanzhong and Ye City. And Que Dai was also known for his eloquence and wisdom. This is precisely why he was determined to pursue the Buddhist path. It happened that Yuwen Jun, the Junior Guardian of the Zhou Dynasty and Duke of Shu, was stationed in Jingluo, and his offerings to him were very generous. When King Qi succeeded to the throne, he admired him even more, inviting him to meet the emperor. The emperor issued an edict to appoint him as the Tripitaka Master of Xia Prefecture (a monk proficient in the three baskets of Sutra, Vinaya, and Abhidharma). However, because Que Dai's articles were gorgeous and worth admiring, the emperor thought he should be recruited and appointed to a position in the Tai Province. But Que Dai was elegant and upright, and was never contaminated by the world. In May of the second year of Tianhe, Grand Tutor Yuwen Hu wrote to him. Que Dai replied that his hometown and country were in decline, and his clan and relatives had died out. He sincerely hoped to restrain his actions, strictly abide by the Buddhist precepts, restrain his heart, stay away from the world, maintain his remaining life, and diligently cultivate pure Buddhist karma. This is my original aspiration. Entrusting my body to the monastery, begging for food in the royal city, doing my best to practice the Buddhist path, and teaching sentient beings according to conditions, this is my secondary wish. Otherwise, how can I be muddled and immersed in the dust of the world for a long time? Yuwen Hu received the reply and knew that it was difficult to shake his determination, so he wrote a letter to welcome him. Que Dai arrived in Xianyang and attended the grand banquets of the nobles, with abundant food every day. Que Dai felt even more ashamed. So he imitated the system of the Zhou Temple and wrote an article to inscribe on the chest of the golden man. The preface of the article says: I started to love literature at the age of fifteen, and I had fame and expectations at the age of thirty. I happened to encounter the chaos in the capital, and the hats of the dignitaries fell into disrepair. The intellectuals in the country were almost completely scattered. Alas! Those who have the power to turn the tide and reverse the sun, once they decline and wither. The solidity of Mount Tai's bedrock suddenly turned to ashes. I am therefore certain that all phenomena in the world are impermanent, and that floating life is false. Like morning dew, how long does it last? That is why I abandoned my official hat, shaved my beard and hair, put on monk's robes, and carried a tin staff, vowing to make my body like dead wood and my mind like dead ashes. Abandoning worldly knowledge and career to seek emptiness and tranquility. I hope to seal the wish-fulfilling jewel of the Dharma realm tightly within my body and mind.
【English Translation】 English translation line 1 English translation line 2
。其亦愈於三緘其口者矣。其辭曰。古之攝心人也。誡之哉。誡之哉。無多慮。無多知。多知多事。不如息意。多慮多失。不如守一。慮多志散。知多心亂。心亂生惱。志散妨道。勿謂何傷。其苦悠長。勿言何畏。其禍鼎沸。滴水不停。四海將盈纖塵不拂。五嶽將成。防末在本。雖小不輕。關爾七竅。閉爾六情。莫視於色。莫聽於聲。聞聲者聾。見色者盲。一文一藝。空中小蚋。一伎一能。日下孤燈。英賢才藝是為愚蔽。捨棄淳樸。耽溺淫麗。識馬易奔。心猿難制。神既勞役。形必損斃。邪徑終迷。修途永泥。莫貴才能。是曰昏懵。惡拙羨巧。其德不弘。名厚行薄。其高速崩。徒舒翰卷。其用不恒。內懷憍伐。外致怨憎。或談于口。或書于手。邀人令譽。亦孔之丑。凡謂之吉。聖謂之咎。賞悅暫時。悲憂長久。畏影畏跡。愈走愈劇。端坐樹陰。跡滅影沈。厭生患老。隨思隨造。心想若滅。生死長絕。不死不生。無相無名。一道虛寂。萬物齊平。何勝何重。何劣何輕。何賤何辱。何貴何榮。澄天愧凈。皎日慚明。安如岱嶺。固比金城。敬貽賢哲。斯道利貞。
又著至道論。淳德論。遣執論。去是非論。影喻論。修空論。不殺論等。有集十卷。盛重於世。不知所終。有弟子僧琨。性沉審。善音調。為隋二十五眾讀經
法主。後於曲池。造靜覺寺。每臨水映竹。體物賦詩。頗有篇什云。
周僧瑋
姓潘。汝南平輿人也。素事蔬布。年十三。獲圓頂相。習誦金光明等經。既具戒品。遂依楊都帝釋寺曇瑗律師聽十誦訖。五年而持犯開遮之旨。無所疑滯。乃入攝山棲霞寺鳳禪師所。稟承息觀。頻蒙印可。后又徙居南陽之霧露山焉。聲光昭被。詔至京師屢加顧問。仍詔公卿近臣。后妃外戚。咸受歸戒。天和五年。葬母而東。詔安州三藏。綏理四眾備悉六和。經營壽山梵云二寺。尤美輪奐。未幾。詔于都城之內。起天寶寺。以奉禪燕。既被徴召。身范林野。壤衣糲味。以盡余報。朝廷推敬焉。建德二年九月十日。遘疾。無幾而終。春秋六十一。以三年二月。返葬于安陸之山。新野庾信制文勒碑。
後梁法常
夙有聲。高齊時。領徒漳鄴。兼弘定慧。齊氏尊為國師。俄以齊薦亂雜。眾尤囂雜。俱利之功。殆不可得。由是變形服。而南遊衡岳。沙門法隱。久居荊峽覆船山之東嶺。日誦法華維摩思益。以求度。然心觀未閑。久無所得。偶見常于鬆滋而問津焉。默不加答。因邀與同夏。及自恣。遂翹勤哀懇。以祈開示。然後聞所未聞。頓忘緣系。一日常訪故人胡君義言別。不值。乃記遠行之歲月于壁以去。蓋謂其遷化時也。
【現代漢語翻譯】 現代漢語譯本： 法主之後在曲池建造了靜覺寺。他經常臨水觀賞竹子的倒影，並根據景物創作詩歌，其中頗有一些佳作。
周僧瑋（Zhou Sengwei）： 姓潘，是汝南平輿人。他一直過著素食的生活。十三歲時，他顯現出圓頂的相貌。他學習背誦《金光明經》等經典。受具足戒后，他跟隨楊都帝釋寺的曇瑗律師聽講《十誦律》，五年後，對於持戒、犯戒、開許、遮止的要旨，沒有任何疑惑。於是他前往攝山棲霞寺，在鳳禪師處學習止觀，多次得到鳳禪師的認可。後來他又遷居到南陽的霧露山。他的聲名遠播，被詔令到京城，皇帝多次向他請教。皇帝還詔令公卿近臣、后妃外戚都接受他的歸戒。天和五年，他安葬母親後向東去。皇帝詔令安州三藏，妥善管理僧團，完備六和敬。他經營壽山寺和梵云寺，兩座寺廟都非常壯麗。不久，皇帝又在都城內建造了天寶寺，用來供奉禪燕。他被徵召后，以身作則，生活簡樸，粗茶淡飯，以了此生。朝廷對他非常尊敬。建德二年九月十日，他生病，不久就去世了，享年六十一歲。三年二月，他的遺體被送回安陸安葬。新野的庾信撰寫碑文並刻在石碑上。
後梁法常（Fachang of Later Liang）： 早就享有盛名。高齊時期，他帶領弟子在漳鄴，同時弘揚定和慧。高齊皇帝尊他為國師。不久，因為高齊的祭祀活動混亂嘈雜，眾人也十分喧鬧，共同修行的功德幾乎無法獲得。因此他改變服飾，向南遊歷到衡岳。沙門法隱長期居住在荊峽覆船山的東嶺，每天誦讀《法華經》、《維摩詰經》、《思益經》，以求得解脫。然而，他的心觀沒有嫻熟，很久都沒有收穫。偶然在鬆滋見到法常，便向他詢問修行的途徑。法常沉默不語。法隱於是邀請法常一同度過夏季。到了自恣日，法隱非常勤懇哀切地請求法常開示。之後，法隱聽到了從未聽聞的道理，頓時忘卻了世俗的牽絆。一天，法隱去拜訪老朋友胡君義告別，沒有見到。於是他在墻上記錄了遠行的年月，然後離去。大概是預示自己遷化的時間。
【English Translation】 English version: The Dharma Lord later built Jingjue Monastery at Qu Chi (Crooked Pond). He often faced the water, reflected on the bamboo, and composed poems based on the scenery, some of which were quite excellent.
Zhou Sengwei: His surname was Pan, and he was from Pingyu in Runan. He always lived a vegetarian life. At the age of thirteen, he manifested the appearance of a shaven head. He studied and recited scriptures such as the Suvarṇaprabhāsa Sūtra (Golden Light Sutra). After receiving the full monastic precepts, he followed the Vinaya master Tan Yuan at the Emperor釋寺(Shì Temple) in Yangdu to listen to the Daśa-bhāṇavāra-vinaya (Ten Recitation Vinaya), and after five years, he had no doubts about the principles of upholding precepts, violating precepts, allowing, and prohibiting. Therefore, he went to Qixia Monastery on Mount She, where he studied śamatha-vipassanā (cessation and contemplation) under Chan Master Feng, and was repeatedly approved by Chan Master Feng. Later, he moved to Mount Wulu in Nanyang. His reputation spread far and wide, and he was summoned to the capital, where the emperor repeatedly consulted him. The emperor also ordered dukes, ministers, close officials, empresses, and relatives to take refuge in him and receive precepts. In the fifth year of Tianhe, he buried his mother and went east. The emperor ordered the Tripitaka master of Anzhou to properly manage the Sangha and ensure the completeness of the six harmonies. He managed Shoushan Monastery and Fanyun Monastery, both of which were very magnificent. Soon, the emperor built Tianbao Monastery in the capital to enshrine Chan Yan. After being summoned, he set an example by living a simple life in the wilderness, eating coarse food to exhaust his remaining karma. The court respected him very much. On the tenth day of the ninth month of the second year of Jiande, he fell ill and died soon after, at the age of sixty-one. In the second month of the third year, his body was returned to Anlu for burial. Yu Xin of Xinye wrote the inscription and had it engraved on a stone tablet.
Fachang of Later Liang: He had a long-standing reputation. During the time of the Northern Qi Dynasty, he led disciples in Zhangye, while simultaneously promoting samatha (concentration) and vipassanā (insight). The emperor of Northern Qi honored him as the national teacher. Soon after, because the sacrificial activities of Northern Qi were chaotic and noisy, and the crowd was also very clamorous, the merit of practicing together was almost impossible to obtain. Therefore, he changed his clothes and traveled south to Hengyue. The śrāmaṇa (monk) Fayin had lived for a long time on the eastern ridge of Fuchuan Mountain in Jingxia, reciting the Lotus Sutra, the Vimalakīrti Sutra, and the Susthitamati-deva-putra-paripṛcchā (Inquiry of Susthitamati) daily in order to seek liberation. However, his mental contemplation was not skilled, and he had not gained anything for a long time. He happened to see Fachang in Songzi and asked him about the path of practice. Fachang remained silent. Fayin then invited Fachang to spend the summer together. When it came to the pravāraṇā (self-criticism) day, Fayin earnestly and sincerely requested Fachang to give him guidance. After that, Fayin heard doctrines he had never heard before, and immediately forgot worldly attachments. One day, Fayin visited his old friend Hu Junyi to say goodbye, but did not see him. So he recorded the years of his distant journey on the wall and left. It was probably a prediction of the time of his chyavana (passing away).
方遷化時。語諸僧曰。吾今日作一覺長眠矣。遽入室右脅臥。明日怪不起。撼之已寂。
陳曇瑗
金陵人。自幼及長。罔替聽涉。數論時宗。該貫無遺。尤以文華自處。名重京邑。而講席則專師十誦。五眾揖其風猷。士貴從其津濟。有陳之世。莫之與讓。宣帝詔境內之僧受戒。非滿五夏皆參律肆。仍于都輦大寺置場。有司給備衣食。凡監撿科舉之職一以委瑗。於是瑗乃搜擢明習辭義者。二十餘人。以敷厥訓。而道器大增。或有學成告歸。則瑗必召問理事。使無凝滯。而後遣之。由是風俗為變。詔褒美。且升國僧正。住光宅寺。力辭。許之。慶弔齋會悉謝絕。石泉林竹。遇即忘返。每游鐘阜諸寺。攬物懷古。觸興賦詩。與洪偃法師相唱和。太建間。卒于所住寺。春秋八十二。瑗之將終也。謂眾曰。生死對法。凡聖皆纏。自非極位。誰能免者。愿勖進修。毋淪後有。幸諸梵行。同思此言。道俗嘆其明正。詔依西域法。阇維之。建塔立碑。以垂永久有十誦疏十卷。戒本羯磨疏各兩卷。僧家書儀四卷。別集八卷。行世。
陳慧布
廣陵郝氏子也。世為將家。有戎役。年十五。上疏愿領徒隸五千。清蕩寇塞。朝廷偉其志。年十六。兄既云喪。乃悟非常。亟欲引去。而親眷以其素有武略。可紹先業。弗許
【現代漢語翻譯】 方遷臨終時，告訴眾僧說：『我今天要做一次長眠了。』隨即進入房間，右側臥躺。第二天，大家奇怪他沒有起來，搖動他，已經寂然去世。
陳曇瑗（Chen Tanyuan）： 金陵人。自幼年到成年，沒有停止過聽聞佛法和研習佛理。對於《十誦律》等律宗經典，全部通曉貫穿，沒有遺漏。尤其擅長文辭華麗的文章，名聲在京城一帶非常顯赫。講經說法則專門以《十誦律》為宗。僧團五眾都敬佩他的風範，士大夫貴族都跟隨他學習佛法。在陳朝時期，沒有人能與他相比。宣帝下詔讓境內所有僧人受戒，不滿五年僧齡的都要參與律學講習。還在都城的大寺廟設定考場，由官府供給衣食。凡是監督檢查、考試選拔的職責，全部委託給曇瑗。於是曇瑗就搜尋選拔精通律學、擅長辭義的人二十餘人，來宣講教義，因此僧團的道德修養大大提高。有人學成告辭要離開，曇瑗必定召見詢問佛理和世事，使他們沒有疑惑滯留，然後才讓他們離開。因此社會風俗為之改變。皇帝下詔褒獎他，並且要提升他為國僧正（Guo Sengzheng，全國僧官之首），讓他住在光宅寺。曇瑗極力推辭，皇帝允許了。慶賀弔唁、齋戒法會，全部謝絕。喜歡石泉林木，一遇到就流連忘返。每次遊覽鐘山一帶的寺廟，觀賞景物，懷念古人，觸景生情，賦詩作詞，與洪偃法師互相唱和。太建年間，在所住的寺廟去世，享年八十二歲。曇瑗臨終時，告訴眾人說：『生死是相對的法則，凡夫和聖人都被它束縛。如果不是達到最高的境界，誰能免除呢？希望大家努力進修，不要沉淪於未來的輪迴。希望各位同修，共同思考這些話。』道俗之人都讚歎他的明智和正直。皇帝下詔按照西域的喪葬儀式，火化了他。建造佛塔，樹立碑文，用來流傳永久。有《十誦疏》十卷，《戒本羯磨疏》各兩卷，《僧家書儀》四卷，《別集》八卷，流傳於世。
陳慧布（Chen Huibu）： 是廣陵郝氏的兒子。世代都是將領之家，經常有軍事任務。十五歲時，上書朝廷，希望率領徒眾五千人，肅清邊境的寇賊。朝廷讚賞他的志向。十六歲時，哥哥去世，於是醒悟到世事無常，急切地想要離開世俗。但是親戚眷屬因為他向來有武略，可以繼承先輩的功業，不允許他離開。
【English Translation】 When Fang Qian was about to pass away, he said to the monks, 'Today I will take a long sleep.' Then he entered his room and lay down on his right side. The next day, they were surprised that he did not get up. They shook him, but he was already gone.
Chen Tanyuan: A native of Jinling. From childhood to adulthood, he never ceased listening to and studying the Dharma. He thoroughly understood and mastered the Vinaya School classics such as the 'Ten Recitation Vinaya' (Shi Song Lu), without any omissions. He was particularly skilled in ornate writing, and his reputation was very prominent in the capital area. His lectures and teachings were based solely on the 'Ten Recitation Vinaya'. The five assemblies of the Sangha admired his demeanor, and the gentry and nobles followed him to learn the Dharma. During the Chen dynasty, no one could compare to him. Emperor Xuan issued an edict ordering all monks within the territory to receive precepts, and those with less than five years of monastic experience were required to participate in Vinaya studies. A venue was also set up in the capital's grand temple, with the government providing food and clothing. All duties of supervision, inspection, and examination were entrusted to Tanyuan. Thereupon, Tanyuan searched for and selected more than twenty people who were proficient in Vinaya and skilled in rhetoric to propagate the teachings, thereby greatly enhancing the moral cultivation of the Sangha. When someone completed their studies and bid farewell to leave, Tanyuan would always summon them to inquire about Buddhist principles and worldly affairs, so that they would have no doubts or hesitations before leaving. As a result, social customs changed for the better. The emperor issued an edict praising him and wanted to promote him to Guo Sengzheng (National Sangha Administrator), allowing him to reside in Guangzhai Temple. Tanyuan strongly declined, and the emperor permitted it. He declined all celebrations, condolences, and vegetarian feasts. He loved stone springs and forests, and would linger and forget to return whenever he encountered them. Every time he visited the temples in the Zhongshan area, he admired the scenery, reminisced about the ancients, and composed poems and lyrics inspired by the scenery, exchanging verses with Dharma Master Hong Yan. During the Taijian era, he passed away in the temple where he resided, at the age of eighty-two. As Tanyuan was about to pass away, he told the assembly, 'Birth and death are relative laws, and both ordinary beings and sages are bound by them. Unless one reaches the highest state, who can escape them? I hope that everyone will strive to cultivate and not sink into future cycles of rebirth. I hope that all fellow practitioners will contemplate these words together.' Both monks and laypeople praised his wisdom and integrity. The emperor issued an edict to cremate him according to the funeral rites of the Western Regions. A pagoda was built and a stele erected to perpetuate his memory. There are ten volumes of 'Ten Recitation Vinaya Commentary' (Shi Song Shu), two volumes each of 'Precept Basis Karma Commentary' (Jieben羯磨 Shu), four volumes of 'Sangha Etiquette' (Sengjia Shuyi), and eight volumes of 'Separate Collection' (Bieji), which are circulated in the world.
Chen Huibu: He was the son of the Hao family of Guangling. His family had been generals for generations and often had military duties. At the age of fifteen, he submitted a memorial to the court, hoping to lead five thousand followers to pacify the bandits on the border. The court praised his ambition. At the age of sixteen, his elder brother passed away, and he realized the impermanence of the world, and eagerly wanted to leave the secular world. However, his relatives and family members, because he had always had military strategies and could inherit the achievements of his ancestors, did not allow him to leave.
。至年二十有一。始遂剃落。即依揚都建成寺瓊法師。學成實論。已而去依攝山止觀寺僧詮法師。務弘大乘詮之徒通三論者。且數百人。其中故有四句朗。領語辨。文章勇得意布之。目。而布稱得意。則其造詣可見。後於大品善達章。獲證。入自爾誓不講說。常樂禪寂。北遊見可禪師于鄴可曰。法師能破我除執。其進道可既耶。因縱觀筵肆。理無二致。獨盡寫章疏。遺朗公。資其敷演。所蓄僅衣缽。嘗造思禪師議論。袞袞忘食。息。思以鐵如意。擊桉嘆曰。萬里空矣。此土何可得哉。尤見重於邈禪師。持律嚴甚。梁泰清末。侯景叛。值歲薦饑。布嘗三日餓。至四日困矣。或遺之飯。以有肉氣。卻弗食。故有足疾。醫令服薤。而愈。亦每發露懺悔。見諸人樂生西方者。則曰。其土雖凈非吾愿也。吾所愿在化度眾生。正欲生三途苦趣。以相救濟。然安能于蓮華中。十劫受樂耶。陳至德中邈公引恭禪師。謀建棲霞寺于攝山。眾推布結凈開滯。才扣犍槌。已居高座。塊然端默。見者敬慕。陳主諸王。並承戒范。如佛無異。慕。年不參眾食。詔給乳牛。回施僧眾。貞明元年。壽躋七十。忽敘別云。佈於命限。可更住世三五年在。但老困不能行道。豈如早生邊地。而作佛事之為快也。各各努力珍重。於是屏粒不食。氣垂絕。詔太醫
【現代漢語翻譯】 到了二十一歲，他才剃度出家，依止揚州建成寺的瓊法師學習《成實論》。之後，他又去攝山止觀寺依止僧詮法師，致力於弘揚大乘佛法。僧詮法師的門徒中，通曉三論的就有數百人。其中有一位名叫朗的，以其敏捷的口才和出色的文章而聞名，並深得布的賞識。布稱讚朗的造詣很高，可見朗的水平非同一般。後來，布在研究《大品般若經》時，對『善達章』有所領悟，並獲得了證悟。從此，他發誓不再講經說法，而是喜歡禪修。他北遊時，在鄴城拜見了可禪師。可禪師說：『法師能破除我的執著嗎？您的進境如何呢？』於是，布縱觀筵席，發現其理並無二致。他獨自抄寫了章疏，留給朗公，資助他弘揚佛法。他所有的積蓄只有衣缽。他曾經研究思禪師的議論，專心致志，忘記了吃飯和休息。思禪師用鐵如意敲擊桌案，感嘆道：『萬里空曠啊！這片土地怎麼能得到呢？』由此可見邈禪師對他的器重。布持戒非常嚴格。梁朝泰清末年，侯景叛亂，又趕上連年饑荒。布曾經餓了三天，到第四天已經非常虛弱了。有人給他送飯，但他因為飯中有肉味，所以拒絕食用。因此，他患有足疾。醫生讓他服用薤（一種蔬菜）才得以痊癒。他也經常發露懺悔。看到有人喜歡往生西方極樂世界，他就說：『那個地方雖然清凈，但不是我的願望。我所希望的是化度眾生，正想往生三途苦難之處，以便救濟他們。怎麼能只在蓮花中享受十劫的快樂呢？』陳朝至德年間，邈公引薦恭禪師，商議在攝山建造棲霞寺。大家推舉布來主持開工儀式。他剛敲響犍槌，就已經坐在高座上了。他沉默端坐，見者無不敬佩。陳朝的皇帝和諸王都向他求受戒律，待他如同佛陀一般。布終身不參加大眾齋飯，皇帝下詔賜給他乳牛，但他又把乳牛回贈給僧眾。貞明元年，布的壽命到了七十歲。他忽然向大家告別說：『我的壽命本來還可以再活三五年，但是年老體衰，不能弘揚佛法，不如早點往生到邊地，在那裡做佛事更為快樂。大家各自努力，珍重！』於是，他停止進食，氣息奄奄一息。皇帝下詔讓太醫...
【English Translation】 At the age of twenty-one, he finally shaved his head and became a monk, relying on Dharma Master Qiong of Jiancheng Monastery in Yangzhou to study the Satyasiddhi Shastra (Chengshi Lun, Treatise on the Establishment of Truth). Later, he went to Zhiguan Monastery on Mount She to rely on Dharma Master Sengquan, dedicating himself to propagating Mahayana Buddhism. Among Sengquan's disciples, there were hundreds who were well-versed in the Three Treatises (Sanlun). Among them was one named Lang, known for his quick wit and excellent writing, who was highly regarded by Bu. Bu praised Lang's attainments, which shows that Lang's level was extraordinary. Later, while studying the Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra), Bu had an insight into the 'Chapter on Good Understanding' and attained realization. From then on, he vowed never to lecture on the scriptures again, but preferred to practice Chan meditation. During his travels to the north, he met Chan Master Ke in Ye. Chan Master Ke said, 'Can the Dharma Master break my attachments? How is your progress?' Thereupon, Bu observed the feast and found that the principle was no different. He alone transcribed the commentaries and left them to Public Lang to support him in propagating the Dharma. His only possessions were his robes and bowl. He once studied Chan Master Si's arguments with such concentration that he forgot to eat and rest. Chan Master Si struck the table with an iron ruyi (scepter) and exclaimed, 'The vastness is empty! How can this land be obtained?' From this, it can be seen that Chan Master Miao valued him greatly. Bu observed the precepts very strictly. At the end of the Taiqing era of the Liang Dynasty, Hou Jing rebelled, and there was also a famine for years. Bu once went hungry for three days, and by the fourth day he was very weak. Someone brought him food, but he refused to eat it because it contained the smell of meat. Therefore, he suffered from a foot ailment. The doctor ordered him to take xie (a type of vegetable) to recover. He also often confessed his sins. Seeing people who liked to be reborn in the Western Pure Land of Ultimate Bliss, he said, 'Although that place is pure, it is not my wish. What I wish is to transform sentient beings, and I want to be reborn in the three paths of suffering in order to save them. How can I only enjoy happiness in a lotus flower for ten kalpas (aeons)?' During the Zhizhi era of the Chen Dynasty, Public Miao introduced Chan Master Gong and discussed building Qixia Monastery on Mount She. Everyone recommended Bu to preside over the groundbreaking ceremony. As soon as he struck the jianchui (gavel), he was already sitting on the high seat. He sat in silence and stillness, and all who saw him admired him. The emperor and princes of the Chen Dynasty all sought to receive the precepts from him, treating him like a Buddha. Bu never participated in the communal meals, and the emperor issued an edict to give him milk cows, but he returned the milk cows to the Sangha (monastic community). In the first year of Zhenming, Bu reached the age of seventy. He suddenly bid farewell to everyone, saying, 'My life could have been extended for another three to five years, but I am old and weak and cannot propagate the Dharma. It would be better to be reborn in a border region earlier and do Buddhist deeds there. Everyone, work hard and take care!' Thereupon, he stopped eating and his breath was dying. The emperor issued an edict to the imperial physician...
就診視。縮臂不許。皇后沈氏。愿傳香。亦不許。但以參學徒眾。委之恭禪師而已。十一月二十二日。卒于棲霞新寺。手屈三指。伸之復如故。布之將終也。地連動七日。及舁柩山地又動。且太史臺奏。道人星不見。茲其所以關係者。顧不重歟。先見布謂人曰。昨夜二菩薩見迎。一是生身。一是法身。吾已許之矣。尋有諸天迎。吾不許也。同寺侃禪師者。亦以為夜有流光照室。出戶視之。見二人入布房。豈即二菩薩耶。且語之合。
陳智文
姓陶氏。丹陽人。母齊中書阮韜女。文始在娠。夢梵僧以松枝授之曰。與汝子男。為麈尾。及生。骨氣視他有異。年十五。師寶田寺沙門智成。受具之後。即依奉誠僧辯。學十誦。復歸大明彖公下。通練諸部。梁大同七年。詔于光業寺。首開律藏。以靈味瓦棺等寺奏請也。時陳郡殷鈞為檀越。聽眾二百。成規肅然。屬梁季。禍難薦作。乃避地閩中。而僧宗法準皆執卷請益。真諦三藏亦同止晉安。故講譯交會。而法門增氣矣。屠沽變業。漁獵革心。內眾資身之具。於是備焉。逮陳氏有國。徒侶益進。宣帝嘗用兵淮淝。詔僧尼餫餉。以紓民力。文因諫曰。君子以禮義為國。而役及出世逃俗之士。豈禮義哉。且啟敵人覬覦之心。陛下今日寧欲以效宇文之酷乎。宇文之廢滅三寶
【現代漢語翻譯】 現代漢語譯本： 就診視（前往診視）。縮臂不許（不許縮回手臂）。皇后沈氏（皇后沈氏）想要進獻香火，也不被允許。只是將參學的僧眾，委託給恭禪師罷了。十一月二十二日，圓寂于棲霞新寺。手中三指彎曲，伸開后又恢復原狀。這是布之將要圓寂的徵兆啊。地連續震動七日，以及抬棺上山時，地又震動。而且太史臺奏報，道人星不見了。這其中的關係，難道不重要嗎？先前布之告訴別人說：『昨夜有二位菩薩前來迎接，一位是生身菩薩，一位是法身菩薩，我已經答應了。』不久又有諸天前來迎接，我不答應。同寺的侃禪師，也認為夜裡有流光照亮房間，出門去看，看見二人進入布之的房間。難道就是那二位菩薩嗎？而且所說的話也相符。
陳智文
姓陶氏，丹陽人。母親是齊中書阮韜的女兒。陳智文還在母親腹中時，母親夢見一位梵僧拿著松枝授予她說：『給你這個兒子，讓他做麈尾。』等到出生后，骨骼氣度與其他人不同。十五歲時，拜寶田寺的沙門智成為師。受具足戒后，就跟隨奉誠僧辯，學習《十誦律》。又回到大明彖公門下，通曉研習各部經典。梁大同七年，皇帝下詔在光業寺，首次開講律藏，這是因為靈味瓦棺等寺的請求。當時陳郡殷鈞是施主，聽眾有二百人，規矩肅然。適逢梁朝末年，禍亂接連發生，於是避難到閩中。僧人宗法準等人都拿著經卷請求指教。真諦三藏（Paramārtha）也一同住在晉安，所以講經翻譯相互交流，佛法也更加興盛。屠夫和賣酒的人改變了職業，打漁和狩獵的人革新了思想。僧眾賴以生存的物資，也因此完備。等到陳朝建立，僧侶更加增多。宣帝曾經在淮淝用兵，下詔僧尼運送糧餉，以減輕百姓的負擔。陳智文因此勸諫說：『君子以禮義治理國家，而役使那些出世逃避世俗的人，這難道是禮義嗎？而且會開啟敵人覬覦之心。陛下今天難道想要效仿宇文氏的殘暴嗎？』宇文氏就是因為廢滅三寶（Triratna）
【English Translation】 English version: He was visited for diagnosis. He did not allow his arm to be retracted. Empress Shen wished to offer incense, but he did not allow it. He only entrusted the monks who were studying to Venerable Chan Master Gong. On the twenty-second day of the eleventh month, he passed away at Qixia New Monastery. Three fingers of his hand were bent, and when straightened, they returned to their original position. This was a sign that Bu Zhi was about to pass away. The earth shook continuously for seven days, and when the coffin was carried to the mountain, the earth shook again. Moreover, the Tai Shi Observatory reported that the Dao Ren star was not visible. Is this relationship not important? Previously, Bu Zhi told people, 'Last night, two Bodhisattvas came to greet me, one was the Nirmanakaya (emanation body), and the other was the Dharmakaya (dharma body). I have already agreed.' Soon after, various devas (gods) came to greet him, but he did not agree. Chan Master Kan of the same monastery also thought that there was a stream of light illuminating the room at night. When he went out to look, he saw two people entering Bu Zhi's room. Could they be the two Bodhisattvas? Moreover, their words matched.
Chen Zhiwen
His surname was Tao, and he was from Danyang. His mother was the daughter of Ruan Tao, a secretary of the Qi Dynasty. When Chen Zhiwen was still in his mother's womb, his mother dreamed of a Brahmin monk giving her a pine branch, saying, 'Give this to your son, let him use it as a duster.' When he was born, his bones and aura were different from others. At the age of fifteen, he became a disciple of the Shramana (monk) Zhi Cheng of Baotian Monastery. After receiving the full precepts, he followed Fengcheng Seng Bian to study the Ten Recitation Vinaya (Dasa-bhāṇavāra-vinaya). He then returned to Daming Tuan Gong and became proficient in various scriptures. In the seventh year of the Datong era of the Liang Dynasty, the emperor issued an edict to open the Vinaya Pitaka (collection of monastic rules) for the first time at Guangye Monastery, at the request of monasteries such as Lingwei and Waguan. At that time, Yin Jun of Chen Commandery was the patron, and there were two hundred listeners, and the rules were solemn. During the late Liang Dynasty, disasters occurred frequently, so he took refuge in Minzhong. Monks such as Zong Fazhun all held scriptures and asked for instruction. Paramārtha (True Meaning) also lived in Jin'an, so lectures and translations were exchanged, and the Dharma flourished. Butchers and wine sellers changed their professions, and fishermen and hunters reformed their minds. The necessities for the monks' livelihood were thus complete. When the Chen Dynasty was established, the monks increased even more. Emperor Xuan once used troops in Huai Fei, and issued an edict for monks and nuns to transport food and supplies to relieve the burden on the people. Chen Zhiwen therefore advised, 'A gentleman governs the country with propriety and righteousness, but to employ those who have renounced the world and escaped from secular life, is this propriety and righteousness? Moreover, it will open up the enemy's desire for covetousness. Does Your Majesty want to imitate the cruelty of Yuwen today?' Yuwen destroyed the Three Jewels (Triratna)
。是自廢滅也。祚促祿窮。行當見之。乃停罷前詔。尚書令濟陽江總尤忻慕。閱旬日輒造房訪道。隋興憲章頹弛。仍賴文以振勵云。璽書為褒勉。前後州將皆尊仰。年德。脩敬罔怠。柱國武山公郭衍。每躬𢹂妻子。詣寺齋會。請敷暢。負笈來受。動盈千數。開皇十九年。二月二十日。終。于所住寺。壽九十一。窆寺之南山東壟。直辯律師墓。平生講十誦。八十五遍。大小乘戒心羯磨等。二十餘遍。金光遺教等。各有差。著律義疏十二卷。羯磨疏四卷。菩薩戒疏兩卷。弟子得戒者。三千餘人。得法者則道志法成為拔萃。昔文夢。釣海獲二大魚。心獨異之。以詢建初瓊上人。瓊曰斯吉兆也。后必有二龍。傳公業者。志才解優美。太尉晉王禮敬之。待為家僧。仁壽間。慧日道場釋法論。為文樹碑。以表其墓。
新修科分六學僧傳卷第十二 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十三
浙東沙門 曇噩 述
戒學
弘法科(三)
隋曇延
出蒲州桑泉王氏也。其先仕齊周。世皆致貴顯而延尤嗜學。年十六。偶聽妙法師講涅槃。遂出家。逮弱冠。即就開演。義理融貫。詞辨優贍。識者敬慕焉。每曰。佛性寔涅槃宗極是誠
【現代漢語翻譯】 現代漢語譯本：這是自取滅亡啊。壽命短促，福祿耗盡，這樣的事情很快就會發生。於是停止了之前的詔令。尚書令濟陽江總尤其欣喜仰慕，過了十幾天就去房裡拜訪求教。隋朝興起，（佛教）頹廢鬆弛，仍然依靠（曇遷）的文章來振興勉勵。皇帝的詔書用來褒獎勉勵，前後的州將都尊敬仰慕他的年齡和德行，恭敬地修繕寺廟，沒有懈怠。柱國武山公郭衍，每次都親自帶著妻子兒女，到寺廟齋戒聚會，請（曇遷）詳細闡述佛法，揹著書本來求學的，常常超過千人。開皇十九年二月二十日，（曇遷）在所居住的寺廟去世，享年九十一歲，安葬在寺廟南邊的山東面的墳地，就在直辯律師的墓旁邊。他一生講解《十誦律》八十五遍，大小乘戒心羯磨等二十多遍，《金光明經》、《遺教經》等各有差別。著有《律義疏》十二卷，《羯磨疏》四卷，《菩薩戒疏》兩卷。弟子中受戒的有三千多人，得法的有道志、法成最為傑出。過去曇遷夢見釣魚，釣到兩條大魚，心裡覺得很奇怪，就去詢問建初寺的瓊上人。瓊上人說這是吉祥的徵兆，以後一定會有兩條龍來繼承您的事業。道志、法成的才華解說優美，太尉晉王對他們很禮敬，把他們當作自己的家僧。仁壽年間，慧日道場的釋法論為曇遷立碑，來表彰他的墓地。
新修科分六學僧傳卷第十二 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十三
浙東沙門 曇噩 述
戒學
弘法科(三)
隋曇延
（曇延）是蒲州桑泉人王氏的後代。他的祖先在北齊和北周做官，世代都很顯貴，而曇延尤其喜歡學習。十六歲時，偶然聽到妙法師講解《涅槃經》，於是出家。到了二十歲左右，就開始開講佛法，義理融會貫通，言辭辯論優美流暢，有見識的人都很敬佩仰慕他。他常常說：『佛性確實是涅槃的根本宗旨。』這真是誠實可靠的。
【English Translation】 English version: This is self-destruction. Life is short, and blessings and prosperity are exhausted; such things will happen soon. So, the previous edict was stopped. Jiang Zong (Minister of the Ministry of Public Works) of Jiyang particularly admired him, and after a dozen days, he went to the room to visit and ask for advice. The Sui Dynasty rose, (Buddhism) declined and relaxed, and still relied on (Tanqian's) articles to revitalize and encourage it. The emperor's edict was used to commend and encourage him, and the state generals before and after all respected and admired his age and virtue, respectfully repaired the temple, and did not slack off. Guo Yan (Duke of Wushan), the Pillar of the State, personally took his wife and children to the temple for fasting and gatherings, and asked (Tanqian) to elaborate on the Dharma in detail. Those who came to study with books on their backs often exceeded a thousand people. On the 20th day of the second month of the 19th year of Kaihuang, (Tanqian) passed away in the temple where he lived, at the age of ninety-one, and was buried in the tomb on the east side of Shandong, south of the temple, next to the tomb of Lawyer Zhibian. Throughout his life, he lectured on the 'Ten Recitation Vinaya' eighty-five times, the Mahayana and Hinayana precepts, Karmas, etc., more than twenty times, and the 'Golden Light Sutra', 'Sutra of the Bequeathed Teaching', etc., each with differences. He wrote twelve volumes of 'Commentaries on the Meaning of the Vinaya', four volumes of 'Commentaries on Karma', and two volumes of 'Commentaries on the Bodhisattva Precepts'. Among his disciples, more than three thousand received the precepts, and Daozhi and Facheng were the most outstanding in obtaining the Dharma. In the past, Tanqian dreamed of fishing and catching two big fish. He felt very strange in his heart, so he asked the Venerable Qiong of Jianchu Temple. Venerable Qiong said that this was an auspicious sign, and there would definitely be two dragons to inherit your career in the future. Daozhi and Facheng's talents for explanation were excellent, and the Grand Commandant Prince Jin treated them with great respect, treating them as his family monks. During the Renshou period, Shi Falun of the Huiri Dojo erected a monument for Tanqian to commemorate his tomb.
Newly Revised Classified Biographies of Monks, Volume 12 卍 Newly Continued Collection, Volume 77, No. 1522, Newly Revised Classified Biographies of Monks
Newly Revised Classified Biographies of Monks, Volume 13
Shramana Tan'e of Eastern Zhejiang Narrated
Precept Studies
Dharma Propagation Section (3)
Sui Dynasty Tan Yan
(Tan Yan) was from the Wang family of Sangquan, Puzhou. His ancestors served as officials in the Northern Qi and Northern Zhou dynasties, and their families were all noble and prominent, but Tan Yan especially loved learning. At the age of sixteen, he happened to hear Master Miaofa lecturing on the 'Nirvana Sutra', so he became a monk. When he was about twenty years old, he began to lecture on the Dharma, and his understanding of the principles was thorough and coherent, and his words and arguments were excellent and fluent. Those with knowledge respected and admired him. He often said: 'Buddha-nature is indeed the ultimate principle of Nirvana.' This is truly honest and reliable.
游神之府也。既進具。更聽華嚴大論十地地持佛性寶性等。部皆統津準的。超略前導。嘗顧影曰。余與爾久處淪潛。今猶飄泊。將同精思要道。樂志窮山。可乎。遂隱於太行百梯寺。即中朝山也。山有薛居士者。聞見該博。謁延以方圓動靜請賦。延應聲曰。方如方等城。圓如智慧日。動則識波浪。靜類涅槃室。薛驚歎以為未嘗見。爾後往來。恒質疑義。延念著涅槃疏。夜夢人白服白馬。談授經旨。而馬髦尾拂地。延則手執馬鬃。覺而知為馬鳴大士。委寄宗綱之兆。疏成。遂陳于州治仁壽寺舍利塔前。禱曰。若幽致微達愿示明靈。如無所感。誓不傳授。言訖。卷軸光明竟夜。塔中舍利。放光接之。亙三晝夜。表聞。帝悅。詔延就講。僉議以比遠公所制云。延既長講。帝常送供。然猶以百梯路遠。為卜中朝西嶺形勝之地。造云居寺。給以國俸。玄侶如歸。建德中。陳使周弘正來聘。朝廷聞其才辯。議擇所以抗論者。蒲州刺史中山公宇文氏。承詔舉延是日帝躬御法筵觀聽。而弘正誠為勍敵。僧望二人皆挫衄不振。群僚失色。於是延居坐末。不次而起。帝曰位未至。何遽起也。延曰。若是他方大士。固足仰煩諸德。今遠國微臣。在小僧堪任其事。徑升高座。帝又曰。何不禮三寶。答曰自力有餘奚待加助帝大悅。弘正方構責致難
。延復引義開闢。而弘正頗挾譏呼叫前殿後。延乘勢窘辱。事同拉朽。弘正即頂拜。自陳雲。弟子往來三國。訪可師者。不圖今日乃遇於此。及弘正辭歸。宿構風雲山海詩四十首。上延。延一經目。命筆和之。辭意清美。弘正益悅服焉。遂跪而啟曰。愿示一言。佩之終身。延曰。為賓設席賓不坐離人極遠熱如火規矩之用皮中裹。弘正曰。敢不奉教。俄詔授國統。武帝廢教。諫不聽。居隱太行。帝屢以輔弼徴。不出。天元間。帝疾。詔仍立尊像度菩薩僧二十人。延有名焉。然猶以未全形服不許。逮隋革命。即祝髮服僧伽黎。執錫來廷。遽先奏曰。敬聞皇帝。以四海為務。而勞神佛法。天下幸甚。帝曰。弟子久有此意。所恨未能如願耳。遂與論復教端緒。請多度僧。詔先度千人以副其請。所廢伽藍。並從修舉。僧亦自爾而度者多矣。遷都龍首。詔給地于廣恩坊。立延眾寺。以處法師。開皇四年。詔改延眾。為延興。且改舊所居云居寺。為棲巖寺。詔太樂令齊樹。提造中朝山。佛曲以傳世。供養一日。詔賜寺燭。始至。未爇而自明。延奇之。以事聞。因又改延興為光明。后復別建光明寺。六年旱。集僧二百于正殿祈雨。無應。帝謂延曰。天何由而久不雨。延奏以事由一二。帝與群僚。莫達一二之意。詔京兆太守蘇威問之。答
曰。上愆玄化。下違治術。此在陛下萬機之主。諸公毗贊之臣。故雨而不雨。事由一二耳。帝躬祈雨。詔延登御座。南面授戒。帝及百官五品已上。咸席地。北面受八戒。日正中且訖事。忽天起片云。須臾遍佈甘霔。沾足近遠。帝悅。賜帛三百匹。延一時散給悲敬殆盡。寺主道睦。嘗告以糧可僅支兩食。急散眾則庶幾。延曰。使都竭。眾乃散。明日詔送來二十車。項又遺以五百石別饋延。方薦饑。僧侶賴以安堵。延非有先見。詎臻此。詔拜平等沙門。錄天下僧尼事。犯刑網者。對之涕泣。使慚愧懺悔而後已。開皇八年八月十三日。終於所住寺。壽七十三。遺表不錄。帝哀慟。王公以下。並往吊臨。罷朝三日。賻五百匹。齊千僧。以舉靈輿。弟子沙門童真洪義通幽覺朗道遜玄琬等則秉香爐前導。文武職僚。如膝王咸被髮徒跣而從。阇維於終南之下。俄詔齋三千僧于阇維地。齋畢舉火。天無雲翳。而細雨飄灑。眾嘆以為何異如來入滅。而諸天墮淚之狀哉。延長九尺五寸。手垂過膝。目不邪視。而光射尺餘。容止邕肅。風骨奇峻自其師上權衡教門飲食衣裳出乘輿之副。其富貴亦至矣。然而卑牧慈誘。自他兼利。度量渾融。誠莫窺其涯涘也。平居祈生安養。注想不移。未終之前。寺鄰任金寶父子猶信向見空中。幡蓋列柩前兩行
【現代漢語翻譯】 現代漢語譯本： （僧人慧延）說：『上面違背了玄妙的教化，下面違背了治理百姓的方略。這在於陛下您是處理萬機的君主，各位大臣是輔佐您的賢臣。所以該下雨卻不下雨，事情的原因只在一兩個方面罷了。』皇帝親自祈雨，下詔請慧延登上御座，面向南方傳授戒律。皇帝以及百官五品以上的官員，都坐在地上，面向北方接受八關齋戒。正午時分，儀式將要結束，忽然天空出現一片雲彩，不久便佈滿天空，降下充足的甘霖，遠近都得到了滋潤。皇帝很高興，賞賜了三百匹絲綢。慧延立刻將絲綢全部分給貧困的人，幾乎分完。寺廟主持道睦曾經告訴慧延，說寺廟的糧食僅夠維持兩次齋飯，不如趕緊遣散僧眾或許還能勉強維持。慧延說：『等到糧食完全耗盡，僧眾自然會散去。』第二天，皇帝下詔送來二十車糧食，楊素又贈送了五百石糧食私下饋贈給慧延。當時正值饑荒，僧侶們依靠這些糧食得以安居。慧延並非有先見之明，怎麼能達到這種地步呢？皇帝下詔授予慧延『平等沙門』的稱號，讓他管理天下僧尼事務。對於觸犯刑法的人，慧延會當面為他們流淚，使他們感到慚愧懺悔，然後才作罷。 開皇八年八月十三日，慧延在所居住的寺廟去世，享年七十三歲。他的遺表沒有被記錄下來。皇帝非常悲痛，王公大臣以下，都前往弔唁，停止朝政三天，贈送五百匹絲綢，舉辦千僧齋會，用以抬送靈柩。弟子沙門童真、洪義、通幽、覺朗、道遜、玄琬等手持香爐在前面引導。文武官員，如膝王咸等都披散頭髮，光著腳跟隨在後面。在終南山下舉行火化。不久，皇帝下詔在火化的地方設齋供養三千僧人。齋會結束后開始點火，天空沒有云彩，卻飄灑著細雨。眾人感嘆說，這與如來佛涅槃，諸天神墮淚的情景有什麼不同呢？慧延身高九尺五寸，雙手下垂超過膝蓋，眼睛不斜視，目光照射出一尺多遠。容貌舉止安詳莊重，風骨奇特峻拔。自從他的老師上權衡教門飲食衣裳出乘輿之副。他的富貴也達到了極點。然而他謙卑地牧養，慈悲地引導，使自己和他人都能得到利益。他的度量寬宏大量，實在無法窺測他的邊際。平時祈求往生安養凈土，專心致志，沒有改變。臨終之前，寺廟鄰居任金寶父子仍然虔誠地看到空中，幡蓋排列在靈柩前兩行。
【English Translation】 English version: He (the monk Huiyan) said, 'Above, we have deviated from the profound transformation; below, we have failed in the art of governing. This lies with Your Majesty, the master of myriad affairs, and with the esteemed ministers who assist you. Therefore, the rain does not fall, and the cause lies in one or two things.' The Emperor personally prayed for rain and issued an edict inviting Huiyan to ascend the throne, facing south to impart the precepts. The Emperor and officials of the fifth rank and above all sat on the ground, facing north to receive the Eight Precepts (Bāguānzhāijiè). At noon, as the ceremony was about to conclude, suddenly a patch of cloud appeared in the sky, and soon it spread, bringing abundant sweet rain that sufficiently moistened both near and far. The Emperor was pleased and bestowed three hundred rolls of silk. Huiyan immediately distributed all the silk to the poor, almost exhausting it. The abbot of the temple, Daomu, had once told Huiyan that the temple's provisions were only enough for two meals, and it would be better to quickly dismiss the monks to barely sustain themselves. Huiyan said, 'When the provisions are completely exhausted, the monks will naturally disperse.' The next day, the Emperor issued an edict to send twenty carts of grain, and Yang Su also privately gifted five hundred piculs of grain to Huiyan. At that time, there was a famine, and the monks relied on this grain to live in peace. Huiyan did not have foresight; how could he have achieved this? The Emperor issued an edict conferring upon Huiyan the title of 'Equal Śrāmaṇa (Píngděng Shāmén),' allowing him to manage the affairs of all monks and nuns in the realm. For those who violated the criminal law, Huiyan would weep before them, causing them to feel ashamed and repentant before stopping. On the thirteenth day of the eighth month of the eighth year of the Kaihuang era, Huiyan passed away at the temple where he resided, at the age of seventy-three. His memorial was not recorded. The Emperor was deeply grieved, and princes and ministers below all went to pay their respects, suspending court for three days, bestowing five hundred rolls of silk, and holding a thousand-monk vegetarian feast to carry the hearse. Disciples such as Śrāmaṇa (Shāmén) Tongzhen, Hongyi, Tongyou, Juelang, Daosun, and Xuanwan held incense burners and led the way. Civil and military officials, such as Xi Wang Xian, all let down their hair and followed barefoot. The cremation was held below Zhongnan Mountain. Soon after, the Emperor issued an edict to hold a vegetarian feast for three thousand monks at the cremation site. After the feast, the fire was lit, and the sky was without clouds, yet a fine rain drizzled. The crowd exclaimed, saying, 'How is this different from the scene of the Tathāgata (Rúlái) entering Nirvāṇa (Nièpán), with the gods shedding tears?' Huiyan was nine feet five inches tall, his hands hung down past his knees, his eyes did not look askance, and his gaze shone more than a foot away. His appearance and demeanor were serene and dignified, and his character was extraordinarily lofty. Since his teacher Shang Quanheng taught the Dharma, food, clothing, and the deputy of the chariot were given. His wealth and honor reached their peak. Yet he humbly shepherded and compassionately guided, benefiting both himself and others. His measure was vast and all-encompassing, and it was truly impossible to fathom his limits. In ordinary times, he prayed for rebirth in the Land of Bliss (Ānyǎng jìngtǔ), focusing his mind without wavering. Before his death, the Ren Jinbao family, neighbors of the temple, still devoutly saw in the air, banners and canopies lined up in two rows before the coffin.
而引。由寺之南。達于西山。內史薛道衡白吊有文。見別集。
隋靈藏
雍州新豐王氏子。幼歲禮穎律師為和尚出家。妙尚沖虛。兼崇綱務。論專智度。律善僧祇。學者斂衽。周初教門隆盛。國家每歲別度僧尼。以藏識解明正。仍使銓品材業以應命。屬隋祖龍潛。素與藏之本師相愛。以故藏尤[款-士+止]狎。及受禪。遷都南阜。詔置國寺。且聽藏自擇形勝。以便其意。即今之遵善坊。大興善寺也。自爾中使接軫。禮遇豐縟。珍味異饌。時見分餉。又詔左右僕射。兩日一入寺參坐以鎮之。詔宮殿諸門。聽藏往返。不得如常例按籍。開皇四年。關輔饑。詔百姓悉詣洛陽就食。藏因從駕幸洛陽。男女之求度者。所在成聚。上曰。弟子是俗人天子律師是道人天子前後度人凡數萬。事聞益喜。且曰。律師度人為善。弟子禁人為惡。事雖有異。意則不殊。至於譯經。身先眾范。未知寺任。剛正有聲聞。開皇六年卒。壽六十八。葬南郊。
隋道正
滄州渤海人。居無常處。學無常師。宗蘭若法。棲息深林。乞食聚落。坐而不臥。道俗或從咨訪。則略示其綱猷而已。然經筵論席。雖遍遊歷。偏以成實知名幽冀。有隸公貫者。挽正住寺。而正終不屑也。因隱遁巖谷。綜述憲章。名之曰六行。蓋凡聖修法也。
【現代漢語翻譯】 現代漢語譯本： 接著（僧靈藏）從寺院南邊到達西山。（當時）內史薛道衡寫了祭弔的文章，收錄在其他文集中。 隋朝靈藏（Lingzang）： 雍州新豐人王氏之子。年幼時拜穎律師（Ying Lvshi）為師出家。他崇尚虛靜，也注重佛教的綱紀事務。精通《智度論》，擅長《僧祇律》。學者們對他都很尊敬。北周初年，佛教興盛，國家每年特別選拔僧尼。因為靈藏對『藏識』的理解透徹明白，於是讓他評定僧尼的才能，以應朝廷的需求。隋文帝（隋祖）還在潛伏時，與靈藏的老師關係很好，因此靈藏特別受到隋文帝的親近。等到隋文帝登基，遷都到南阜，下詔建立國立寺院，並允許靈藏自己選擇合適的地點，以滿足他的意願，這就是現在遵善坊的大興善寺。從此以後，朝廷使者絡繹不絕，給予靈藏豐厚的禮遇。珍貴的食物，時常分賜給他。又下詔左右僕射，每隔兩日到寺院參與禪坐，以鎮守寺院。下詔皇宮各門，允許靈藏自由往來，不必像往常一樣按規定登記。開皇四年，關中地區發生饑荒，下詔百姓都到洛陽就食。靈藏因此跟隨皇帝駕臨洛陽。請求出家為僧尼的男女，到處聚集。皇帝說：『弟子是俗人天子，律師是道人天子。』前後度化的人數達到數萬。這件事上報后，皇帝更加高興，並且說：『律師度人向善，弟子禁止人作惡。事情雖然不同，但意義卻是一樣。』至於翻譯佛經，靈藏以身作則。他剛正不阿，名聲遠揚。開皇六年去世，享年六十八歲，安葬在南郊。 隋朝道正（Daozheng）： 滄州渤海人。居住沒有固定的地方，學習沒有固定的老師。尊崇蘭若的修行方法，棲息在深山老林，在村落中乞食。坐著而不睡覺。道士和俗人有時向他請教，他就簡略地說明其要點而已。然而，即使他廣泛地遊歷于講經的場所，但主要還是以精通《成實論》而聞名于幽州和冀州。有隸公貫（Ligong Guan）這個人，邀請道正住在寺院裡，但道正始終不屑於這樣做。於是隱居在山巖山谷中，綜合闡述**，命名為《六行》，大概是凡人和聖人修行的法則。
【English Translation】 English version: Then (Seng Lingzang) reached the Western Mountains from the south of the temple. At that time, Nei Shi (Palace Secretary) Xue Daoheng wrote an elegy, which is included in other collections. Lingzang of the Sui Dynasty: He was the son of the Wang family of Xinfeng, Yongzhou. In his childhood, he became a monk under the tutelage of Vinaya Master Ying (Ying Lvshi). He admired tranquility and emptiness, and also emphasized the disciplinary affairs of Buddhism. He was proficient in the Mahaprajnaparamita Sastra and excelled in the Mahasamghika Vinaya. Scholars respected him. In the early years of the Northern Zhou Dynasty, Buddhism flourished, and the state specially selected monks and nuns every year. Because Lingzang's understanding of 'Alaya-vijñana' (store consciousness) was thorough and clear, he was asked to assess the talents of monks and nuns to meet the needs of the court. When Emperor Wen of Sui (Sui Zu) was still in hiding, he had a good relationship with Lingzang's teacher, so Lingzang was particularly close to Emperor Wen of Sui. When Emperor Wen of Sui ascended the throne and moved the capital to Nanfu, he issued an edict to establish a national temple and allowed Lingzang to choose a suitable location to satisfy his wishes. This is now the Daxingshan Temple in Zunshanfang. From then on, the court envoys came and went in an endless stream, giving Lingzang generous courtesy. Precious food was often distributed to him. He also issued an edict to the left and right prime ministers to participate in meditation in the temple every other day to guard the temple. An edict was issued to all the gates of the palace, allowing Lingzang to come and go freely, without having to register as usual. In the fourth year of the Kaihuang era, a famine occurred in the Guanzhong area, and an edict was issued for the people to go to Luoyang for food. Lingzang therefore followed the emperor to Luoyang. Men and women who requested to become monks and nuns gathered everywhere. The emperor said, 'The disciple is the Son of Heaven among the laity, and the Vinaya Master is the Son of Heaven among the monks.' The number of people he had converted before and after reached tens of thousands. When this matter was reported, the emperor was even more pleased and said, 'The Vinaya Master converts people to good, and the disciple forbids people from doing evil. Although the matters are different, the meaning is the same.' As for translating Buddhist scriptures, Lingzang set an example. He was upright and his reputation spread far and wide. He passed away in the sixth year of the Kaihuang era at the age of sixty-eight and was buried in the southern suburbs. Daozheng of the Sui Dynasty: He was a native of Bohai, Cangzhou. He did not have a fixed place to live, nor did he have a fixed teacher to learn from. He revered the practice methods of Aranya (quiet place for meditation), lived in deep mountains and forests, and begged for food in villages. He sat without sleeping. Taoists and lay people sometimes asked him for advice, and he would briefly explain the main points. However, even though he traveled extensively to lecture halls, he was mainly known for his proficiency in the Tattvasiddhi Sastra in Youzhou and Jizhou. There was a person named Ligong Guan who invited Daozheng to live in the temple, but Daozheng never deigned to do so. So he lived in seclusion in the mountains and valleys, comprehensively expounding , naming it the Six Practices, which is probably the law of practice for ordinary people and saints.
包舉一化。融攝萬衢。其一曰凡夫罪行。次二曰凡夫福行。次三曰小乘人行。次四曰小菩薩行。次五曰大菩薩行。次六曰佛果證行。合六部。略則一卷。廣則二十一卷。其前一半為敘分。其後一半為行體。意以東夏釋種。多滯名相。罕附正因。茲欲舍筌檢理。壹宗禪觀。以濟神爽爾。開皇七年具狀奏聞。左僕射高穎。為集名德于禪林寺論議。時座中有斥以海隅之士。凌跨帝京者。正聞而嘆曰。法亦豈拘方所哉。然秪將以簡定邪正而已。地之中邊。非所問也。眾遂散。其說竟寢。正知澆季之弊。固未易化。乃委其書于方禪師所而歸。世莫詳其所終焉。
隋信行
姓王氏。魏郡人。始其母無子。禱于佛。夢神人持送一兒。即有孕。及生姿性特異。四歲路見牛車沒泥中。力引挽。破領流血。莫能前行。因悲淚其旁。要待其脫乃去。八歲入庠校。秀慧獨發。有書生問曰。汝家何姓。外家復何姓。曰外家孫姓。生偶戲之曰。不姓飯而姓餐。亦有說乎。行應聲以為飯除饑。而不除渴。餐則飢渴兼除。是以姓孫。而不姓飯也。其隨機詭對。皆此類。每以恭敬精苦。為輕慢懈怠。諸病之藥。故凡塔像。必周行禮拜。又于相州法藏寺舍戒。執勞受役。道俗造門詰問者。皆隨事直指。莫不悉捐所業。頂戴其言。而師承之也。開
皇初奉詔入京。僕射高穎。別立院于真寂寺。以延處之。著對根起行三階集錄。及東山所制諸文。合四十餘卷。以傳不朽。置化度光明慈門慧日弘善五寺。以裨贊大教。未幾疾篤。猶請像入房正觀。而卒于化度寺。即十四年之正月四日也。春秋五十有四。越七日。火葬於終南山之鴟鳴阜。收燼骨。得兩耳一穴中通之瑞。建塔山麓。逸民河東裴玄證制文以銘其碑。
證本師行出家于化度寺。當行無恙時所著。皆證筆也。行亡而證反俗服。生自製碑。死乃鐫勒。今至相寺北巖前。三碑猶存。
隋曇崇
出咸陽孟氏。七歲入道。循聽講肆。久之依止禪師開公。而攝念焉。逮于受具。其志逾清厲。學僧祇。十有餘遍。而講解之。致徒三百。京輔以為宗。后以言說無益。更修前行。形若槁木。心如死灰。於是色想除。而光明發。六行偏精。五門並達矣。開公以上首稱之。眾中同學歸敬。開亡。遂以其徒二百餘人。委之訓導。聲馳隴塞。化滿關河。趨承下風。千里相屬。周武帝尤加欽注。詔曰。崇禪師精悟獨絕。所領學徒。淑于德義。未聞有犯。可為國之三藏。並陟岵寺主。崇以職事滯淹。假以他緣。奏乞于免。詔從之。及廢教。徇俗不自異。詔授金紫光祿。終無所屈。大象初。隋文帝以潛德秉周政。大法且復
【現代漢語翻譯】 現代漢語譯本：皇初年間，奉旨入京。僕射高穎在真寂寺另設院落，用來安置他。他撰寫了《對根起行三階集錄》，以及東山所作的各種文章，共四十餘卷，以求流傳不朽。朝廷設定了化度寺、光明寺、慈門寺、慧日寺、弘善寺五座寺廟，以輔助弘揚佛教。不久之後，他病情加重，仍然請來佛像進入房間，端正地觀看。最終在化度寺圓寂，時間是開皇十四年正月四日，享年五十四歲。七天後，在終南山的鴟鳴阜火葬。收拾焚燒后的遺骨，發現兩隻耳朵的耳孔是貫通的瑞相。於是在山腳下建造佛塔。隱士河東裴玄證撰寫銘文，刻在他的墓碑上。
證本法師在化度寺出家。當行法師身體健康時所著的作品，都是證本法師所寫。行法師去世后，證本法師反而還俗。生前自己撰寫碑文，死後才被鐫刻。如今在至相寺北巖前，三座石碑依然存在。
隋朝的曇崇法師，
出自咸陽孟氏。七歲時入佛門。遵循聽講經文。很久以後，依止禪師開公，並攝心正念。等到受具足戒時，他的志向更加清凈堅定。學習《僧祇律》十餘遍，並且講解它，以至於有三百名弟子，京城一帶都以他為宗師。後來認為言語解說無益，於是更加註重修行實踐，形體如同枯槁的樹木，心境如同死灰一般。因此，色想消除，光明煥發，六行精進，五門通達。開公以上首弟子的身份稱讚他，眾中的同學都歸順敬佩他。開公去世后，於是將他的二百餘名弟子，委託給曇崇法師訓導。聲名遠播隴山一帶，教化遍及關中河東。前來拜訪學習的人，千里相連。周武帝尤其欽佩關注他，下詔說：『崇禪師精通領悟，獨一無二，所帶領的學徒，品德高尚，道義純正，沒有聽說有任何過錯。可以作為國家的『三藏』，並擔任陟岵寺的住持。』曇崇法師認為職務繁瑣，耽誤修行，借口其他緣由，上奏請求免除職務，皇帝同意了他的請求。等到周武帝廢除佛教時，曇崇法師隨順世俗，不與常人不同。皇帝授予他金紫光祿大夫的官職，但他始終沒有屈服。大象初年，隋文帝以潛藏的德行執掌周朝政權，佛教大法將要復興。
【English Translation】 English version: In the early years of the Huangchu era, he was summoned to the capital by imperial decree. The Minister Gao Ying established a separate courtyard at the Zhenji Temple to accommodate him. He wrote 'Dui Gen Qi Xing San Jie Ji Lu' (Collection on Counteracting Roots, Arising Practices, and the Three Stages) and various articles composed by Dongshan, totaling more than forty volumes, to ensure their enduring legacy. The court established five temples: Huadu Temple (Temple of Transformed Salvation), Guangming Temple (Temple of Light), Cimen Temple (Temple of Compassion Gate), Huiri Temple (Temple of Wisdom Sun), and Hongshan Temple (Temple of Vast Goodness), to assist in propagating the Great Teaching. Not long after, his illness worsened, yet he still requested a Buddha image to be brought into his room for proper contemplation. He eventually passed away at Huadu Temple on the fourth day of the first month of the fourteenth year of the Kaihuang era, at the age of fifty-four. Seven days later, he was cremated at Chiming Mound in Zhongnan Mountain. Upon collecting the remains, it was discovered that the ear canals of both ears were connected, a sign of auspiciousness. A pagoda was built at the foot of the mountain. The recluse Pei Xuanzheng of Hedong composed an inscription to be engraved on his stele.
The Dharma Master Zhengben was ordained at Huadu Temple. The works written when Dharma Master Xing was in good health were all penned by Zhengben. After Dharma Master Xing passed away, Zhengben instead returned to secular life. He composed his own epitaph while alive, and it was engraved after his death. Today, three steles still stand in front of the northern cliff of Zhisheng Temple.
The Sui Dynasty's Dharma Master Tan Chong,
Originated from the Meng family of Xianyang. He entered the Buddhist path at the age of seven, diligently listening to lectures. After a long time, he relied on the Chan Master Kaigong and focused his mind on mindfulness. Upon receiving the full precepts, his aspiration became even purer and more resolute. He studied the 'Sanghika Vinaya' more than ten times and lectured on it, attracting three hundred disciples, who regarded him as their master in the capital region. Later, believing that verbal explanations were of little benefit, he devoted himself more to practical cultivation, his form resembling withered wood, his mind like dead ashes. As a result, sensual thoughts were eliminated, and light emanated from him. He was proficient in the Six Practices and attained the Five Gates. Kaigong praised him as his foremost disciple, and his fellow students in the assembly revered him. After Kaigong passed away, he entrusted his two hundred or so disciples to Dharma Master Tan Chong for guidance. His reputation spread far and wide, and his teachings reached the Guanzhong and Hedong regions. Those who came to learn from him were connected for thousands of miles. Emperor Wu of the Zhou Dynasty especially admired and paid attention to him, issuing an edict saying: 'Chan Master Chong is uniquely insightful and enlightened. The students he leads are virtuous and righteous, and I have not heard of any wrongdoing. He can be the 'Tripitaka' of the nation and serve as the abbot of Zhihu Temple.' Dharma Master Chong, considering the duties burdensome and hindering his practice, used other reasons as an excuse to request exemption from the position, and the emperor granted his request. When Emperor Wu abolished Buddhism, Dharma Master Chong followed the customs of the world and did not distinguish himself from ordinary people. The emperor bestowed upon him the title of Grand Master of Gold and Purple Guanglu, but he never yielded. In the early years of the Daxiang era, Emperor Wen of the Sui Dynasty, with his hidden virtue, took charge of the Zhou Dynasty's government, and the Great Dharma of Buddhism was about to be revived.
。詔先度百二十僧。崇預其數。住興善寺。仍詔充寺主。固辭。乃募緣創寺。以酬宿願。蓋以法運之否。昔嘗許之云。帝登極。卒營九寺。以足十數焉。常是時。我唐高祖。方以留守居太原。亦割宅為清禪寺。以致眾。煬帝居晉邸。斥民七十戶水硙碾等。為寺基業。開皇初。賜帛一萬四千匹。布五千端。綿千屯。綾二百匹。錦二十匹。上色米千石。皇后錢五千貫。氈五十領。剃刀五十具。其建浮圖也。仍以神尼智仙所授舍利六粒。用助弘業。會教門載啟。深契帝心。詔匠杜崇如法營治。賜錢三千餘貫。為磚瓦費。又悉斂內宮。及躬所御故服。得一千三百襲。使鬻之。以資匱竭。晉邸在楊越。自其鎮造露盤十一級。始開皇十一年。至十四年乃畢工緻。而冠之浮圖之顛。見者稱歎。其餘佛堂僧院。皆王力焉。詔崇出入禁籞。無擁通宮籍。以為常。因為帝后。述凈土業。帝每自稱師兒。后自稱師女。其恩禮之重如此。開皇十四年十月三十日。無疾卒于所居之房。壽八十。上哀慟。詔所司營給喪事。塔全身於終南山。
隋道成
字明範。姓陶氏。丹陽人。祖齊招遠將軍。永嘉太守。父僉梁貞威將軍上虞令。成儀狀瑰美。器質渾厚。少入永嘉崇玄寺。事式法師為弟子。具戒后。所學曰進。梁大同初。游京輦之奉誠寺
【現代漢語翻譯】 現代漢語譯本：皇帝下詔先度化一百二十名僧人，崇也在其中，住在興善寺，並下詔讓他擔任寺主，崇堅決推辭。於是他募捐資金建立寺廟，以償還過去的願望。大概是因為他過去曾預言過佛法的興衰。皇帝登基后，最終建造了九座寺廟，以湊足十座。當時，我唐朝的高祖，正以留守的身份居住在太原，也割讓住宅作為清禪寺，用來接納僧眾。隋煬帝居住在晉王府時，徵用了百姓七十戶的水磨、碾磨等，作為寺廟的基業。開皇初年，朝廷賜予寺廟絹一萬四千匹，布五千端，棉花一千屯，綾二百匹，錦二十匹，上等米一千石，皇后捐錢五千貫，氈五十領，剃刀五十具。建造佛塔時，還使用了神尼智仙所授的六粒舍利（Buddha's relics），用來幫助弘揚佛法。適逢佛教復興，深深契合皇帝的心意，於是下詔工匠杜崇按照規制營建修繕，賜錢三千餘貫，作為磚瓦費用。又全部收集內宮以及皇帝親自穿過的舊衣服，共一千三百件，讓人賣掉，用來資助寺廟的匱乏。晉王府位於楊越，自從在那裡建造露盤（dew plate）十一級，從開皇十一年到十四年才完工，並將其安放在佛塔的頂端，見到的人都稱讚不已。其餘的佛堂、僧院，都是晉王府的力量所建。皇帝下詔允許杜崇自由出入禁宮，無需通過宮籍登記，作為常例。杜崇為皇帝和皇后講述凈土法門，皇帝每次都自稱是杜崇的『師兒』（disciple），皇后自稱是杜崇的『師女』（disciple），其恩寵之重就是這樣。開皇十四年十月三十日，杜崇在所居住的房間里無疾而終，享年八十歲。皇帝非常悲痛，下詔有關部門操辦喪事，將他的全身舍利塔（stupa）安放在終南山。 隋道成 字明範，姓陶氏，丹陽人。祖父是齊朝的招遠將軍、永嘉太守，父親是梁朝的貞威將軍、上虞令。道成儀容俊美，器宇渾厚。年少時進入永嘉崇玄寺，拜式法師為弟子。受具足戒后，所學日益精進。梁大同初年，遊學到京城輦的奉誠寺。
【English Translation】 English version: The Emperor decreed that one hundred and twenty monks should be ordained first, with Chong included among them. They resided in Xing Shan Temple, and Chong was also appointed as the abbot, which he firmly declined. Therefore, he raised funds to build a temple to fulfill his past vows, likely because he had once predicted the rise and fall of the Dharma. After the Emperor ascended the throne, he eventually built nine temples to make up the number ten. At that time, Emperor Gaozu of our Tang Dynasty was residing in Taiyuan as a garrison commander and also donated his residence to serve as Qing Chan Temple to accommodate monks. When Emperor Yang of the Sui Dynasty resided in the Jin Prince's residence, he requisitioned the water mills and grinding mills of seventy households to serve as the foundation for the temple. In the early years of the Kaihuang era, the court bestowed upon the temple 14,000 bolts of silk, 5,000 pieces of cloth, 1,000 tons of cotton, 200 pieces of damask, 20 pieces of brocade, 1,000 shi (a unit of dry measure) of high-quality rice, the Empress donated 5,000 strings of cash, 50 felt blankets, and 50 sets of razors. When building the pagoda, they also used six grains of Sharira (Buddha's relics) bestowed by the nun Zhixian to help propagate the Dharma. Coinciding with the revival of Buddhism, which deeply resonated with the Emperor's heart, he ordered the craftsman Du Chong to construct and repair it according to regulations, granting him over 3,000 strings of cash for bricks and tiles. He also collected all the old clothes from the inner palace and those personally worn by the Emperor, totaling 1,300 pieces, and had them sold to subsidize the temple's deficiencies. The Jin Prince's residence was located in Yangyue. Since the construction of the eleven-tiered dew plate there, from the eleventh year of the Kaihuang era to the fourteenth year, it was finally completed and placed on top of the pagoda, which was praised by all who saw it. The remaining Buddha halls and monastic residences were all built by the power of the Jin Prince's residence. The Emperor decreed that Du Chong could freely enter and exit the forbidden palace without going through palace registration, as a regular practice. Du Chong described the Pure Land Dharma to the Emperor and Empress. The Emperor always referred to himself as Du Chong's 'Shier' (disciple), and the Empress referred to herself as Du Chong's 'Shinu' (disciple), such was the depth of their favor. On the thirtieth day of the tenth month of the fourteenth year of the Kaihuang era, Du Chong passed away without illness in his residence at the age of eighty. The Emperor was deeply saddened and ordered the relevant departments to handle the funeral arrangements, enshrining his complete body Sharira (stupa) on Mount Zhongnan. Sui Daocheng His courtesy name was Mingfan, and his surname was Tao, a native of Danyang. His grandfather was General Zhaoyuan of the Qi Dynasty and Governor of Yongjia, and his father was General Zhenwei of the Liang Dynasty and Magistrate of Shangyu. Daocheng had a handsome appearance and a generous character. He entered Yongjia Chongxuan Temple at a young age and became a disciple of Dharma Master Shi. After receiving the full precepts, his learning progressed daily. In the early years of the Datong era of the Liang Dynasty, he traveled to Fengcheng Temple in the capital.
。大律都沙門智文。授以十誦。才經再習。即事開講。毗曇數論亦如之。時年猶未三十也。禪那懺摩。身心兼謹。三餘之暇。則獵涉文史。是以宿碩咸畏服焉。弟子慧藏法祥等。並分燈利眾。模範人天。開皇十九年五月五日。遂卒于興嚴寺。壽六十八。其始示疾也。猶勉力闡演。及劇乃稱佛合掌而逝。開十誦律菩薩戒。大品法華諸經律等。一百四十遍。觀音經講。一百三十三遍。著律大本羯磨諸經疏三十六卷。皆行世。既卒之三日。當五月八日。窆之奉誠之南山高座寺。沙門慧嵸撰墓誌。
隋智舜
生趙州大陸孟氏。少為書主。博通竹素。工書善說。庠序之人附焉。年餘二十。厭世出家。事雲門稠公。性樂幽隱。一志定業。居白鹿十載。常有靈祇陰贊。或動身衣。或現聲相。白服丈餘。繞院巡警。后居贊皇許亭山。獨與沙門曇詢依倚四年。而其他有資給者。則謝絕無所受。且悲憫物類。一雉嘗為獵者所窘。飛入其廬。而苦勸獵者放之。終不聽。因持雉去。舜即割耳使遺之。以感動其心。而獵者遂投弓解鷹。從舜修習。而近歸遠慕。殺生之酷。為屏絕。然操行尤謹。深僻無人。則以火淨髮。稍昏則引錐刺股。御疏茹糲。晝夜鞭䇿。撫收凍餒。常自空匱。晏如也。所親化之依以練心者十人。仁壽四年正月二十
【現代漢語翻譯】 現代漢語譯本：大律都沙門智文（一位精通佛教戒律的僧人），向他傳授《十誦律》。智文僅僅學習了兩遍，就開始講解此律。對於《毗曇》（佛教論藏）和數論（一種古印度哲學），也是如此。當時他還不滿三十歲。他在禪定（dhyana）、懺悔（ksama）方面，身心都非常嚴謹。除了這些，他還廣泛涉獵文史典籍。因此，那些年長的學者都對他感到敬畏和佩服。他的弟子慧藏、法祥等人，都各自傳播佛法，利益眾生，成為人間的楷模。開皇十九年五月五日，智文在興嚴寺圓寂，享年六十八歲。在他開始生病的時候，仍然勉力講解佛法，病情加重時，就合掌唸佛而逝。他曾開講《十誦律》、《菩薩戒》、《大品般若經》、《法華經》等經律一百四十遍，講解《觀音經》一百三十三遍。他撰寫了《律大本》、《羯磨》以及各種經的疏解共三十六卷，都在世間流傳。圓寂三天後，即五月八日，被安葬在奉誠縣南山的高座寺。沙門慧嵸撰寫了墓誌。 隋朝的智舜（隋朝的一位僧人），出生于趙州大陸的孟氏家族。年輕時做書吏，博覽群書，擅長書法和演說，當地的讀書人都依附他。二十多歲時，厭倦世俗生活而出家，師從雲門稠公。他喜歡隱居，一心修習禪定。住在白鹿山十年，經常有神靈暗中贊助他，有時移動他的衣服，有時發出聲音。一個身穿白衣的高大身影，在寺院周圍巡邏警戒。後來他住在贊皇縣的許亭山，獨自與沙門曇詢相互依靠了四年。對於其他提供資助的人，他都謝絕不接受。他非常悲憫眾生，曾經有一隻野雞被獵人追趕，飛入他的住所。他苦苦勸說獵人放了它，但獵人不聽。於是他抓住野雞離開，智舜就割下自己的耳朵送給獵人，以感動他的心。獵人因此扔掉弓箭，解下獵鷹，跟隨智舜修行。從此，附近和遠方的人都敬慕他，殺生的惡習也逐漸被摒棄。他的操行非常嚴謹，在僻靜無人的地方，就用火燒凈頭髮。稍微感到睏倦，就用錐子刺自己的大腿。他吃粗糧，過著簡樸的生活，日夜鞭策自己。他救濟那些挨凍受餓的人，自己卻常常一無所有，但他卻安然自若。與他親近並受他感化，依靠他修心的人有十人。仁壽四年正月二十
【English Translation】 English version: The great Vinaya master, Shramana Zhiwen (a monk proficient in Buddhist precepts), was taught the 'Ten Recitation Vinaya' (Shi Song Lu). After studying it only twice, he began to lecture on it. He did the same with the 'Abhidhamma' (Pi Tan, Buddhist philosophical treatises) and Samkhya (Shu Lun, an ancient Indian philosophy). At that time, he was not yet thirty years old. He was diligent in both body and mind in meditation (dhyana) and repentance (ksama). In his spare time, he also extensively studied literature and history. Therefore, the elder scholars were in awe and admiration of him. His disciples, Huizang, Faxiang, and others, each spread the Dharma, benefiting sentient beings and becoming models for humans and devas. On the fifth day of the fifth month of the nineteenth year of the Kaihuang era, Zhiwen passed away at Xingyan Temple at the age of sixty-eight. When he first became ill, he still勉力(mianli, tried his best) to explain the Dharma. When his condition worsened, he passed away with his palms together, reciting the Buddha's name. He had lectured on the 'Ten Recitation Vinaya', 'Bodhisattva Precepts', 'Large Perfection of Wisdom Sutra' (Da Pin Ban Ruo Jing), 'Lotus Sutra' (Fa Hua Jing), and other sutras and vinayas one hundred and forty times. He lectured on the 'Avalokitesvara Sutra' (Guan Yin Jing) one hundred and thirty-three times. He wrote thirty-six volumes of commentaries on the 'Vinaya Mahavastu' (Lu Da Ben), 'Karma' (Jie Mo), and various sutras, all of which are circulating in the world. Three days after his death, on the eighth day of the fifth month, he was buried at Gaozuo Temple on Nanshan Mountain in Fengcheng County. Shramana Huijun wrote his epitaph. Zhi Shun (a monk of the Sui Dynasty) of the Sui Dynasty was born into the Meng family in Dalu, Zhao Prefecture. He worked as a scribe in his youth, was well-versed in books, and was skilled in calligraphy and speaking. The scholars of the local schools relied on him. In his twenties, he became tired of worldly life and became a monk, studying under Master Chou of Yunmen. He liked seclusion and was devoted to meditation. He lived on White Deer Mountain for ten years, and often had spirits secretly helping him, sometimes moving his clothes, sometimes making sounds. A tall figure in white robes patrolled around the temple. Later, he lived on Xuting Mountain in Zanhuang County, relying on Shramana Tanxun alone for four years. He declined any other assistance. He was very compassionate to all beings. Once, a pheasant was chased by a hunter and flew into his residence. He pleaded with the hunter to release it, but the hunter refused. So he grabbed the pheasant and left, and Zhi Shun cut off his own ear and gave it to the hunter to move his heart. The hunter then threw away his bow and arrow, released his hawk, and followed Zhi Shun to practice. From then on, people near and far admired him, and the evil habit of killing was gradually abandoned. His conduct was very strict. In secluded places, he would burn his hair with fire. When he felt sleepy, he would prick his thigh with an awl. He ate coarse grains and lived a simple life, urging himself day and night. He rescued those who were freezing and starving, but he himself was often empty-handed, yet he was calm and content. Ten people were close to him and were transformed by him, relying on him to cultivate their minds. On the twentieth day of the first month of the fourth year of the Renshou era,
日。以氣疾。終於元氏懸屈領之禪坊。年七十二。葬禪坊之側。已而或竊徙以葬之房子縣界嶂洪山云。更三年後。發而焚之。以起白塔。蓋界嶂洪山之名。以舜故斯重矣。開皇十年嘗詔曰。皇帝敬問。趙州房子界嶂洪山。南谷舊禪房寺智舜禪師。冬日極寒。禪師道體清勝。教導蒼生。蚤使成就。勝甚嘉焉。朕統在兆民之上。弘護正法。夙夜無怠。今遣開府盧元壽。往宣指意。並送香物。如別詔。時刺史楊達。以舜素無名聞。而蹤靡定。乃漫系名果愿寺。以承詔旨。舜亦避謝不赴。弟子智贊能繼其緒。雖屢徴聘。終賁林泉。燕寂之餘。尤究志於攝論涅槃 。
隋法純
出祝氏。扶風始平人也。自周朝入道。住京師陟岵天宮二寺。備歷廢教之酷。逮隋祖龍潛。圖啟法運。乃先復菩薩僧百二十人。純其一焉。住大興善寺。鞭策三業。上聞之。請為戒師。然固以德薄辭。上因幸其所處行禮。施子。優渥。純嘆曰。身命無常。何可保愛。檀供難消。吾其行方等懺法乎。更四十五年。除食便利。不出凈場。遂感燈無膏油而光𦦨相續者七晝夜。或聞場中。有演說教授聲。就視之則寂然。俄而易法服。行市裡中。代傭保執役。雖瑣屑猥賤莫憚。有䞋錫則慘然曰。愛賊既來。獄王潛至。打縛不久矣。且以經像。悉乞於人。衣
【現代漢語翻譯】 現代漢語譯本：智舜（Zhi Shun）以氣疾去世，終年七十二歲，地點在元氏縣屈領的禪坊。他被安葬在禪坊旁邊。後來，有人偷偷地將他的遺骸遷走，安葬在房子縣境內的嶂洪山。三年後，人們挖開墳墓，火化了他的遺體，並建造了一座白塔。嶂洪山這個名字，因為舜而更加重要。開皇十年，隋文帝曾下詔說：『皇帝恭敬地慰問趙州房子界嶂洪山南谷舊禪房寺的智舜禪師。冬日嚴寒，禪師的道體清凈強健，教導百姓，早日使他們成就，朕非常讚賞。朕統治著天下百姓，弘揚護持正法，日夜不敢懈怠。現在派遣開府盧元壽，前往宣達朕的旨意，並送去香物，另有詔書。』當時刺史楊達認為智舜一向沒有名聲，而且行蹤不定，於是隨便將他的名字登記在果愿寺，以應付詔書。智舜也迴避推辭，沒有前去。他的弟子智贊能夠繼承他的事業，雖然多次被徵召聘請，最終還是隱居在山林之中。在閑居寂靜之餘，尤其致力於研究《攝大乘論》（She Dasheng Lun）和《涅槃經》（Nirvana Sutra）。 隋朝的法純（Fa Chun） 法純，是祝氏，扶風始平人。從北周時期開始入道，住在京師的陟岵寺和天宮寺。經歷了北周武帝廢除佛教的殘酷時期。到了隋文帝還在潛伏的時候，就謀劃開啟佛教的復興。於是首先恢復了菩薩僧一百二十人，法純就是其中之一。他住在在大興善寺，勤奮修行身口意三業。隋文帝聽說了他的事蹟，請他擔任戒師。但他堅決以自己德行淺薄為理由推辭。隋文帝因此親自到他居住的地方行禮，並賞賜財物，非常優厚。法純感嘆道：『身命無常，怎麼可以珍愛呢？信徒的供養難以消化，我應該修行方等懺法吧。』之後四十五年，除了吃飯和大小便，都不離開凈室。於是感應到燈沒有膏油卻光明持續了七個晝夜。有時聽到道場中，有演說教授的聲音，前去檢視卻寂靜無聲。不久之後，他更換了法服，到街市裡去，代替傭人做工，即使是瑣碎卑賤的工作也不推辭。有人施捨給他錫杖，他就悽慘地說：『愛賊已經來了，獄王也悄悄地到了，打罵捆綁的日子不遠了。』於是將經書和佛像，全部佈施給別人，衣服...
【English Translation】 English version: Zhi Shun passed away due to a respiratory illness at the age of seventy-two in the Chan monastery of Quling in Yuanshi County. He was buried next to the Chan monastery. Later, someone secretly moved his remains and buried them in Zhanghong Mountain within the boundary of Fangzi County. Three years later, people exhumed his grave, cremated his body, and built a white pagoda. The name Zhanghong Mountain became even more important because of Shun. In the tenth year of the Kaihuang era (of the Sui Dynasty), Emperor Wen of Sui issued an edict saying: 'The Emperor respectfully inquires after Chan Master Zhi Shun of the old Chan monastery of Nangu in Zhanghong Mountain, Fangzi County, Zhao Prefecture. In the severe winter, the Chan Master's Dao body is pure and strong, and he teaches the people, enabling them to achieve enlightenment early. We greatly admire this. We rule over all the people and promote and protect the righteous Dharma, never slacking day or night. Now, We are sending Kaifu Lu Yuanshou to convey Our intentions and send incense and other items, as stated in a separate edict.' At that time, the prefect Yang Da, believing that Zhi Shun had always been unknown and his whereabouts uncertain, casually registered his name at Guoyuan Temple to comply with the edict. Zhi Shun also avoided and declined to go. His disciple Zhi Zan was able to continue his work, and although he was repeatedly summoned and invited, he ultimately lived in seclusion in the mountains and forests. In his leisure and quiet time, he especially devoted himself to studying the She Dasheng Lun (Treatise on the Summary of the Great Vehicle) and the Nirvana Sutra (Nirvana Sutra). Fa Chun of the Sui Dynasty Fa Chun, whose family name was Zhu, was a native of Shiping in Fufeng. He entered the Dao during the Northern Zhou Dynasty and resided in the Zhihu Temple and Tiangong Temple in the capital. He experienced the harsh period of the suppression of Buddhism by Emperor Wu of Northern Zhou. When Emperor Wen of Sui was still in hiding, he planned to initiate the revival of Buddhism. Thus, he first restored one hundred and twenty Bodhisattva monks, and Fa Chun was one of them. He resided in the Daxingshan Temple, diligently cultivating the three karmas of body, speech, and mind. Emperor Wen of Sui heard of his deeds and invited him to be a precept master. However, he firmly declined, citing his own meager virtue as the reason. Emperor Wen of Sui therefore personally went to the place where he lived to pay his respects and bestowed generous gifts. Fa Chun sighed and said: 'Life is impermanent, how can it be cherished? The offerings of the faithful are difficult to digest, I should practice the Fangdeng repentance method.' For the next forty-five years, he did not leave the clean room except to eat and relieve himself. Thus, he sensed that the lamp had no oil but the light continued for seven days and nights. Sometimes he heard voices of lecturing and teaching in the mandala, but when he went to look, it was silent. Soon after, he changed his monastic robes and went to the streets and alleys, working as a hired laborer, not shunning even the trivial and lowly tasks. When someone offered him a khakkhara (begging staff), he said sadly: 'The thief of love has already come, and the king of the prison has quietly arrived, the days of beating and binding are not far off.' Then he gave away all the scriptures and Buddha images to others, and his clothes...
則糞掃而已。其宣導用十地經論。金剛般若。金光明。諸法無行等。二十五卷。開皇十五年入內宮。授皇后戒法。所獲施利隨盡。仁壽三年五月十二日。無疾卒于凈住寺。春秋八十五。
先是閉室靜坐。弟子慧進。見白衣童子。手捧光明。侍立純右。問曰。此是何人。答曰。第六慾天。頻來召我。我以著樂妨于修習。終不許也。若無佛法處。我則愿生以化迷類。久之雙鴿集於衣桁。注目視純。都無懼色。純徐謂其徒曰。汝毋自縱。毋自欺。又謂我今忽覺身乘自象。何也。其妄業歟。遺命以身施飛走。弟子慧昂等。率諸檀越。鑿龕于白鹿之原。外開門穴以置之。既而筋肉俱盡。骸骨植立自如。因復塑飾。以貽永久焉。沙門彥琮。撰序贊之辭。以美其德。碑文則昂之辭也。昂幼育于純。姿情閑雅清爽。有集十卷行世。
隋真觀
字聖達。吳郡錢唐人。姓范氏。祖延蒸給事黃門侍郎。父兌通直散騎常侍。母桓氏。念無嗣息。因誓誦藥師觀世音金剛般若等經。以求智子。又刻寫定林上寺迦毗羅王像事之。躬效祈禱。依藥師經七日行道。至第三夕。游光照身。自爾有娠。及生。左右掌文。成仙人字。口流津液。膚體潤澤。雖老未嘗患渴。舌有羅綺紋。音吐如鐘。辨說敏給。五歲即蔬素。坐衣篋上。揮扇帚戲。
【現代漢語翻譯】 現代漢語譯本：只穿糞掃衣。他宣講《十地經論》（Dashabhumika Sutra Shastra，解釋菩薩十地的經論）、《金剛般若》（Vajracchedika Prajnaparamita Sutra，又名金剛經）、《金光明》（Suvarnaprabhasa Sutra，又名金光明經）、《諸法無行》等，共二十五卷。開皇十五年（公元595年）進入內宮，為皇后授戒。所得的佈施全部用完。仁壽三年五月十二日（公元603年），在凈住寺無疾而終，享年八十五歲。
先前他閉關靜室時，弟子慧進看見一位身穿白衣的童子，手裡捧著光明，恭敬地侍立在純的右邊。慧進問道：『這是什麼人？』童子回答說：『是第六慾天（Paranirmita-vasavartin，欲界第六天），多次來召喚我。我因為貪戀快樂妨礙了修行，始終沒有答應。如果沒有佛法的地方，我則願意往生去教化迷惑的眾生。』過了很久，兩隻鴿子聚集在衣架上，專注地看著純，一點也不害怕。純慢慢地對他的弟子們說：『你們不要放縱自己，不要自欺欺人。』又說：『我現在忽然覺得身體騎著白象，這是怎麼回事呢？是虛妄的業力嗎？』他遺命將身體施捨給飛禽走獸。弟子慧昂等人，率領眾位施主，在白鹿原開鑿石龕安放他的遺體，在外面開一個門洞放置進去。不久，他的筋肉全部消失，骸骨卻能像生前一樣直立。於是又為他塑像裝飾，以流傳永久。沙門彥琮撰寫序言讚美他的德行，碑文則是慧昂所寫。慧昂從小由純撫養長大，姿態性情閒適文雅，清秀爽朗，有文集十卷流傳於世。
隋朝真觀法師
字聖達，吳郡錢唐人，姓范。祖父范延蒸擔任給事黃門侍郎，父親范兌擔任通直散騎常侍，母親桓氏。因為沒有兒子，於是發誓誦讀《藥師經》（Bhaisajyaguru Sutra）、《觀世音經》（Avalokitesvara Sutra）、《金剛般若》等經典，以求得有智慧的兒子。又刻寫定林上寺的迦毗羅王（Kapila，古印度聖人）像，親自祈禱。依照《藥師經》的儀軌，七日行道。到第三個晚上，有光芒照耀全身，從此就懷了身孕。等到孩子出生，左右手掌的紋路，形成了『仙人』二字。口中流出津液，面板潤澤。即使年老也沒有患過口渴。舌頭上有羅綺花紋，說話的聲音像鐘一樣洪亮，辯才敏捷。五歲就開始吃素，坐在衣箱上，揮舞扇子和掃帚玩耍。
【English Translation】 English version: He only wore discarded rags. He lectured on the Dashabhumika Sutra Shastra (commentary on the Ten Stages Sutra), the Vajracchedika Prajnaparamita Sutra (Diamond Sutra), the Suvarnaprabhasa Sutra (Golden Light Sutra), and the Treatise on the Absence of Characteristics in All Dharmas, totaling twenty-five volumes. In the fifteenth year of the Kaihuang era (595 AD), he entered the inner palace and conferred precepts on the Empress. All the offerings he received were used up. On the twelfth day of the fifth month of the third year of the Renshou era (603 AD), he died without illness at Jingzhu Temple, at the age of eighty-five.
Previously, when he was in seclusion, his disciple Huijin saw a boy in white robes, holding a light in his hands, respectfully standing to Chun's right. Huijin asked, 'Who is this?' The boy replied, 'This is the sixth desire heaven (Paranirmita-vasavartin), who has repeatedly summoned me. Because I am attached to pleasure and it hinders my practice, I have never agreed. If there is a place without the Buddha's teachings, I would like to be reborn there to transform the deluded beings.' After a long time, two pigeons gathered on the clothes rack, intently looking at Chun, without any fear. Chun slowly said to his disciples, 'Do not indulge yourselves, do not deceive yourselves.' He also said, 'Now I suddenly feel like I am riding a white elephant, what is this? Is it the karma of delusion?' He left instructions to offer his body to birds and beasts. His disciple Hui'ang and others, along with various patrons, carved a niche in the White Deer Plain to place his remains, opening a door hole on the outside to put it in. Soon after, his muscles and flesh were all gone, but his bones stood upright as before. Therefore, they sculpted and decorated his image to pass it on forever. The monk Yancong wrote a preface praising his virtues, and the inscription on the stele was written by Hui'ang. Hui'ang was raised by Chun from a young age, and his demeanor was leisurely and elegant, clear and refreshing. He has a collection of ten volumes circulating in the world.
The Sui Dynasty Monk Zhenguan
His courtesy name was Shengda, and he was from Qiantang in Wujun, with the surname Fan. His grandfather Fan Yanzheng served as a palace attendant, and his father Fan Dui served as a regular attendant. His mother, Lady Huan, prayed for a wise son because she had no children. She vowed to recite the Bhaisajyaguru Sutra (Medicine Buddha Sutra), the Avalokitesvara Sutra (Guanyin Sutra), and the Vajracchedika Prajnaparamita Sutra (Diamond Sutra). She also commissioned the carving of an image of King Kapila (ancient Indian sage) at Dinglin Temple and personally prayed to it. Following the rituals of the Medicine Buddha Sutra, she practiced for seven days. On the third night, light shone on her body, and from then on, she became pregnant. When the child was born, the lines on his palms formed the characters 'immortal'. Saliva flowed from his mouth, and his skin was moist and lustrous. Even in old age, he never suffered from thirst. His tongue had brocade patterns, his voice was as loud as a bell, and he was quick-witted in debate. At the age of five, he began to be a vegetarian, sitting on a clothes box, waving a fan and broom as toys.
效諸德開講。八歲能和庾尚書林擒詩。十六淹貫孔老典章之言。旁涉琴奕。嘗遇善風鑒者。迎拜曰。少年當爲人天師。宜自愛。后專誦凈名般若。丐父母脫俗。父母難之。迦毗羅降夢。乃許焉。既獲詔旨並賜衣缽。興陽生法師落髮。雲陽真律師任和尚授戒。俄從華林國法師受成實。且欲憶持法華。日一卷。感夢曰。汝大乘根器。毋自滯。遽聽摩訶衍于興皇朗公輪下。開善大忍法師。慝影鐘山。時從扣激忍。嘆曰。龍樹之道東矣。辨勇二師。頻挹重席。叢林為之語曰。錢唐出真觀。當天下一半。洪偃者儒英釋杰也。面譽之曰。顴高多智。耳白有名。我有四絕。汝具八能。由是王公貴游。咸愿納交。始興王將之國邀以俱。於時興皇義集。眾推其先。登座之頃。開二諦宗。百難縱橫。一言水泮。學士傅縡喟曰。三千稱首。七十當初。彼上人者難為酬對。
既至會稽。住香嚴寺。闡大涅槃。興皇遣書三度召之。曰。燕趙齊秦引領翹足。法門所寄。惟在於子。子宜速返。時以伐周失律。議括沙門之無名者罷道。觀奮致書于僕射徐陵。命遂寢。江夏王鎮越。復固邀之。朗公哽咽言曰。能住三年者。請以講堂相委。然終不可以留也。若夫特進杜棱永陽鄱陽二王。皆極延仰。東浙法輪屢動。天臺智者名行絕倫。年臘斯等。義諧昆
【現代漢語翻譯】 現代漢語譯本： 效諸德開始講經說法。八歲時就能和庾尚書林擒一起作詩。十六歲時精通儒家、道家的典籍和制度。廣泛涉獵琴棋。曾經遇到一位擅長相面的人，迎上前拜見他說：『少年將來會成為人天導師，應該自愛。』後來他專心誦讀《維摩詰經》和《般若經》，請求父母允許他出家。父母感到為難。迦毗羅（Kapila，印度聖哲）降臨夢中，父母才答應了他。他獲得朝廷的詔書並賜予衣缽。興陽生法師為他剃度，雲陽真律師擔任和尚為他授戒。不久，他又跟隨華林國法師學習《成實論》。他曾想背誦《法華經》，每天一卷，但夢中得到啟示說：『你具有大乘根器，不要自我侷限。』於是他立刻到興皇朗公（一位法師）門下聽講摩訶衍（Mahayana，大乘佛教）。開善大忍法師隱居在鐘山，他時常向大忍法師請教，大忍法師感嘆說：『龍樹（Nagarjuna，大乘佛教的重要思想家）的學說在東方興盛了。』辨勇二位法師，多次在他的講席上聆聽教誨。叢林中的僧人為他說道：『錢塘出了真觀（法師的法號），堪稱天下第一。』洪偃（一位儒士）是儒士中的英才，佛教中的傑出人物，當面讚揚他說：『顴骨高聳，多有智慧；耳朵白皙，必有名聲。我有四項絕技，你具備八種才能。』因此，王公貴族都爭相與他結交。始興王將要前往封國，邀請他一同前往。當時，興皇寺正在舉行法會，大眾推舉他首先登座說法。登座之際，他闡述二諦（Two Truths，佛教哲學概念）的宗義，各種詰難縱橫交錯，他一句話就使爭論平息。學士傅縡感嘆說：『三千弟子稱首，七十賢人當初，這位上人真是難以應對。』 到了會稽，他住在香嚴寺，闡述《大涅槃經》。興皇寺多次寫信召他回去，說：『燕趙齊秦一帶的人們都翹首以盼，佛法未來的希望，就在你身上。你應當儘快返回。』當時因為討伐北周戰事失利，朝廷議論要取消沒有名望的沙門（Shramana，佛教出家人）的僧籍。真觀法師奮筆致書給僕射徐陵，這件事才得以平息。江夏王鎮守越地，又極力邀請他。朗公哽咽著說：『如果能住三年，我願意把講堂託付給他。』然而最終還是不能留住他。特進杜棱、永陽王、鄱陽王，都非常敬重他。他在東浙一帶多次弘揚佛法，天臺智者（智顗，天臺宗的創始人）的名聲和修行都非常卓越，年齡和僧臘都與真觀法師相當，他們的義理非常契合。
【English Translation】 English version: Xiao Zhude began to lecture on the Dharma. At the age of eight, he could compose poems with Yu Shangshu Lin Qin. At sixteen, he was well-versed in Confucian and Taoist classics and institutions. He was also widely involved in Qinqi (a combination of Chinese chess, calligraphy, painting, and playing musical instruments). He once met a skilled physiognomist who greeted him and said, 'Young man, you will become a teacher of humans and gods in the future, you should cherish yourself.' Later, he devoted himself to reciting the Vimalakirti Sutra and the Prajna Sutra, and begged his parents to allow him to renounce the world. His parents found it difficult. Kapila (Indian sage) descended into a dream, and his parents agreed. He received an imperial decree and was granted a robe and bowl. Xingyang Sheng, a Dharma master, shaved his head, and Yunyang Zhen, a Vinaya master, ordained him. Soon after, he followed the Dharma master of Hualin Kingdom to study the Satyasiddhi Shastra. He once wanted to memorize the Lotus Sutra, one volume a day, but he received a revelation in a dream saying, 'You have the roots of Mahayana, do not limit yourself.' So he immediately went to listen to Mahayana (Mahayana Buddhism) under Lang Gong of Xinghuang (a Dharma master). The Dharma master of Kaishan Daren lived in seclusion in Zhongshan. He often asked Daren for advice, and Daren sighed and said, 'The way of Nagarjuna (an important thinker of Mahayana Buddhism) is flourishing in the East.' Dharma masters Bian and Yong frequently listened to his teachings. The Sangha said of him, 'Zhen Guan (the Dharma name of the Dharma master) came out of Qiantang, and he is the best in the world.' Hong Yan (a Confucian scholar), a talented Confucian scholar and an outstanding figure in Buddhism, praised him to his face, saying, 'High cheekbones indicate intelligence, and white ears indicate fame. I have four unique skills, and you have eight abilities.' Therefore, princes and nobles all wanted to befriend him. The King of Shixing was about to go to his fiefdom and invited him to go with him. At that time, Xinghuang Temple was holding a Dharma assembly, and the public recommended him to be the first to ascend the seat and speak the Dharma. When he ascended the seat, he expounded the doctrine of the Two Truths (Buddhist philosophical concept). Various difficulties were intertwined, and one sentence of his calmed the dispute. Scholar Fu Zai sighed and said, 'Three thousand disciples are called the head, and seventy sages were at the beginning. This superior person is difficult to deal with.' When he arrived in Kuaiji, he lived in Xiangyan Temple and expounded the Nirvana Sutra. Xinghuang Temple sent letters three times to summon him back, saying, 'The people of Yan, Zhao, Qi, and Qin are looking forward to it, and the future hope of the Dharma lies in you. You should return as soon as possible.' At that time, because of the defeat in the war against the Northern Zhou Dynasty, the court discussed canceling the monastic status of Shramanas (Buddhist monks) without fame. Dharma master Zhen Guan wrote a letter to Xu Ling, the servant of the Ministry of Personnel, and the matter was settled. The King of Jiangxia, who was stationed in Yue, also strongly invited him. Lang Gong choked and said, 'If he can stay for three years, I am willing to entrust the lecture hall to him.' However, in the end, he could not keep him. Te Jin Du Leng, the King of Yongyang, and the King of Poyang all respected him very much. He promoted the Dharma many times in the eastern Zhejiang area. Zhiyi of Tiantai (the founder of the Tiantai school) was extremely outstanding in fame and practice. His age and monastic seniority were similar to those of Dharma master Zhen Guan, and their doctrines were very compatible.
季。共歸秦嶺陵雲舊房。朝談慧照。夕安禪寂。及智者就微。觀復敷演。永陽還朝。亟稱其德。尋加特詔。而陳祚告終。隋文三遣皇華。秦王再延帥府。悉辭以疾。齊王于江浦。躬伸頂禮。傳以香火。送居故邑之眾善寺。開皇十四年旱。刺史劉景安謁觀禱雨。為講海龍王經。序王竟驟霔。而東南之民。敬之若神。縣南有靈隱山。昔與道安禪師頭陀石室。檀越陳仲寶。率侶拓基。構立精舍。號南天竺。後文宣造塔。亦於此者。則其幽勝可知矣。大業七年四月八日。司馬李子深講大涅槃經。至現病品。夢三人容服甚盛。執幡禮云。凈居遣迎。六月六日方臥病。夢與智者同輿。翼佛還山。寤而嘆曰。吾六十二當終。以講法華。獲延一紀。今七十四。尚復奚求。即集徒垂訓。爾月適天臺致書送香蘇石蜜。觀覽書曰。是為最後信。豈非宿世因緣邪。命以一如意報之。七月一日。中夜盥漱整服。跏趺而坐。忽自語曰。有人請講菩薩戒。遂怡然而滅。明日午時。胸頂猶暖。右手內屈三指。流汗遍身。信宿而止。至四日入龕。時屬流火。炎威尚熾。而股體柔軟。容色不變。二十五日。四方道俗咸華。皆就靈手傳香表別。香華供獻。日有千群。齊日開龕。色相光潔。眉毛更長。二十六日。遷龕窆于靈隱山。
觀開成之跡。繼踵昔賢
【現代漢語翻譯】 現代漢語譯本： 季（時間單位）。最終歸隱於秦嶺陵雲舊房。早晨談論慧照（智慧的光芒），夜晚安於禪定寂靜。等到智者（指有智慧的人）稍微顯露，觀（指僧人）又加以敷衍闡述。永陽（地名）人還朝後，極力稱讚他的德行。不久朝廷特地下詔。秦王再次邀請他到帥府任職，都被他以生病為由拒絕了。齊王在江浦（地名），親自頂禮膜拜，用香火供奉，送他回到故鄉的眾善寺。開皇十四年（公元594年）發生旱災，刺史劉景安拜訪觀（指僧人）祈求降雨，觀（指僧人）為他講解《海龍王經》，講解完畢后立刻下起了大雨。因此東南一帶的百姓，敬佩他如同神明。縣南有靈隱山，過去曾是道安禪師（東晉高僧）的頭陀石室。檀越（施主）陳仲寶，帶領同伴擴充套件地基，建造了精舍，命名為南天竺。後來文宣（指北齊文宣帝）在這裡建造佛塔。由此可見這裡的幽靜殊勝。大業七年（公元611年）四月八日，司馬李子深講解《大涅槃經》，講到現病品時，夢見三個人容貌服飾非常盛大，手執幡旗行禮說：『凈居天（佛教中的天界）派我們來迎接您。』六月六日開始臥病在床，夢見與智者（指有智慧的人）同乘一輛車，在佛的護佑下返回山中。醒來後感嘆道：『我六十二歲時本應去世，因為講解《法華經》，得以延長十二年壽命。如今七十四歲，還有什麼可求的呢？』於是召集弟子們垂訓告誡。當月恰好天臺山送來書信，以及香蘇石蜜。觀（指僧人）看完書信說：『這是最後的信件了，難道不是前世的因緣嗎？』命人以一柄如意作為回贈。七月一日，半夜洗漱完畢，整理好衣服，跏趺而坐。忽然自言自語道：『有人請我講解菩薩戒。』於是安詳地去世了。第二天午時，胸口和頭頂仍然溫暖，右手內屈三指，全身流汗，直到第二天晚上才停止。到四日入殮時，正值流火（指農曆七月）時節，炎熱的威力仍然很盛，但是他的肢體柔軟，容貌沒有改變。二十五日，四面八方的僧人和信徒都來獻花，都到靈柩前燒香告別，獻上香花供品，每天都有成千上萬的人。齊日開棺，他的色相光潔，眉毛更長了。二十六日，將靈柩遷往靈隱山安葬。
考察觀（指僧人）開創成就的足跡，是繼承了前代賢人的事業。
【English Translation】 English version: In his later years, he ultimately returned to his old residence in Lingyun, Qinling Mountains. In the mornings, he discussed Huizhao (wisdom's illumination), and in the evenings, he settled into Chan (Zen) meditation and tranquility. When the wise ones (referring to those with wisdom) slightly emerged, Guan (referring to the monk) further elaborated and expounded upon their teachings. When the people of Yongyang (place name) returned to the court, they praised his virtue extensively. Soon after, the imperial court issued a special decree. The Prince of Qin repeatedly invited him to serve in his military headquarters, but he declined all offers due to illness. The Prince of Qi personally paid homage at Jiangpu (place name), offering incense and sending him back to the Zhongshan Temple in his hometown. In the fourteenth year of the Kaihuang era (594 AD), there was a drought, and the prefect Liu Jing'an visited Guan (referring to the monk) to pray for rain. Guan (referring to the monk) lectured on the 'Sea Dragon King Sutra,' and immediately after the lecture, heavy rain fell. As a result, the people of the southeast revered him as a deity. South of the county is Lingyin Mountain, which was once the ascetic stone chamber of Chan Master Dao'an (a prominent monk of the Eastern Jin Dynasty). The benefactor Chen Zhongbao, along with his companions, expanded the foundation and built a monastery, naming it South Tianzhu. Later, Emperor Wenxuan (referring to Emperor Wenxuan of the Northern Qi Dynasty) built a pagoda here. From this, it can be seen how secluded and beautiful this place is. On the eighth day of the fourth month of the seventh year of the Daye era (611 AD), Sima Li Zishen lectured on the 'Great Nirvana Sutra.' When he reached the section on 'Manifesting Illness,' he dreamed of three people with magnificent appearances and attire, holding banners and bowing, saying, 'The Pure Abode (a celestial realm in Buddhism) has sent us to welcome you.' On the sixth day of the sixth month, he fell ill in bed, dreaming of riding in the same carriage with the wise ones (referring to those with wisdom), returning to the mountain under the protection of the Buddha. Upon waking, he sighed and said, 'I was supposed to die at the age of sixty-two, but because I lectured on the 'Lotus Sutra,' I was granted an extension of twelve years. Now I am seventy-four, what more can I ask for?' He then gathered his disciples and imparted his final instructions. In that month, a letter and fragrant butter and rock candy were sent from Mount Tiantai. Guan (referring to the monk) read the letter and said, 'This is the last letter, is it not a karmic connection from a previous life?' He ordered that a 'ruyi' (a scepter symbolizing good fortune) be sent as a return gift. On the first day of the seventh month, in the middle of the night, he washed, dressed, and sat in the lotus position. Suddenly, he said to himself, 'Someone has invited me to lecture on the Bodhisattva precepts.' Then he passed away peacefully. At noon the next day, his chest and crown were still warm, his right hand was bent inward with three fingers, and his whole body was covered in sweat, which stopped the following night. On the fourth day, when he was placed in the coffin, it was the season of 'flowing fire' (referring to the seventh lunar month), and the heat was still intense, but his limbs were soft and his complexion unchanged. On the twenty-fifth day, monks and laypeople from all directions came to offer flowers, and all went to the coffin to burn incense and bid farewell, offering incense and flowers. There were thousands of people every day. On the day of the memorial service, the coffin was opened, and his appearance was radiant and clean, and his eyebrows were even longer. On the twenty-sixth day, the coffin was moved and buried in Lingyin Mountain.
Examining the traces of Guan's (referring to the monk) pioneering achievements, he continued the work of the virtuous predecessors.
。匡護之功。比肩前哲。開皇十一年。王師平江南。有猖獗者。卒為厲階。元師楊素。反旆而驅。因悉瓦解。俘虜誅翦。三十餘萬。以觀名聲昌盛。囚有妄指其為檄者。時與金陵才士鮑亨謝瑀俱被逮繫。不俟訊鞠。即將斬決。素臨而責之曰。道人當坐禪讀經。何因為作檄書。以干刑憲。死奚所辭。觀曰。道人所學。誠如公言。然不作檄書。無辜就死。惟公明鑑。素怒示以檄曰。此誰作耶。觀讀畢徐曰。茍如此。焉能動人。觀不作爾。使觀果作必勝此。因指擿其語三五處曰。可上紙乎。顧皆庸妄所為。公毋遽信也。素頗以為然。觀歷數鮑謝等三十餘人于素前。而謂之曰。是並觀國賓王之流。愿公加慮。使無怨辜。素笑曰。道人不自愁。而更愁他人乎。觀曰。生死常也。何足愁。然陷人于非辜。乃可愁耳。素曰。久被系必愁。宜作愁賦。顧左右給紙筆。觀攬筆驟書如流。頃之紙盡。命更進。素隨讀之驚異。遽起立。呼使對坐。以盡其辭。文多不載。
觀平昔謹操履。每盥遺[涯-圭+((麻-(序-予))/心)]。地不為濡。居眾善寺。皋亭神姓陳名重。附巫語請講法華。遺以錢物。且舍廟堂五間創殿。門人玄鏡。寔克荷負。
隋靈遠
恒州人。史失其姓氏。世儒者。每攬經史。見篡奪僭偽。鬥戰賊
【現代漢語翻譯】 現代漢語譯本：匡扶國家的功績，可以和前代的賢哲相媲美。開皇十一年（591年），隋朝軍隊平定江南，有一些作亂的人最終成爲了禍患的開端。元帥楊素率軍返回，叛亂勢力因此徹底瓦解，俘虜被處決的有三十多萬人。爲了觀察觀的聲望，有人誣陷他是檄文的作者。當時觀和金陵的才子鮑亨、謝瑀一同被逮捕。未經審訊，就要被處決。楊素親自審問觀，責問道：『道人應該坐禪讀經，為什麼要做檄文，觸犯刑法？死有什麼可推辭的？』觀回答說：『道人所學，確實如您所說。但是沒有做檄文，卻無辜被處死，希望您能明察。』楊素憤怒地把檄文給他看，問：『這是誰寫的？』觀讀完后慢慢地說：『如果只是這樣，怎麼能打動人？如果是我寫的，肯定比這好。』於是指出了檄文中的三五處錯誤，說：『這能呈給皇上嗎？這都是平庸無能的人寫的，您不要輕易相信。』楊素覺得他說得有道理。觀在楊素面前歷數了鮑亨、謝瑀等三十多人，對楊素說：『這些人都是像我一樣的國賓，希望您能慎重考慮，不要讓他們含冤。』楊素笑著說：『道人你不為自己擔心，反而擔心別人嗎？』觀說：『生死是常事，有什麼可擔心的。但是讓人無辜受罪，才值得擔心。』楊素說：『被關押很久肯定會憂愁，應該作一篇愁賦。』於是讓手下人拿來紙筆。觀拿起筆，文思如泉涌，頃刻間寫完了。紙用完了，又讓人拿來。楊素讀著他寫的文章，感到非常驚異，立刻站起來，請觀和他對坐，讓他把文章寫完。文章內容很多，這裡不再贅述。 觀平時謹慎自持，每次洗手后，地上都不會濕。他住在眾善寺，皋亭山的神陳重，託附在巫師的口中，請求觀講解《法華經》，並贈送錢物，還捐獻了廟堂的五間房屋來建造殿宇。他的門人玄鏡，確實能夠承擔重任。 隋朝的靈遠，是恒州人。史書上沒有記載他的姓氏。他世代都是讀書人，每次翻閱經史，看到篡奪王位、僭越禮制、戰爭和盜賊
【English Translation】 English version: His merit in safeguarding the country was comparable to that of previous sages. In the eleventh year of the Kaihuang era (591 AD), when the Wang army pacified Jiangnan, some insurgents eventually became the source of trouble. Marshal Yang Su led his troops back, and the rebellious forces completely disintegrated, with more than 300,000 prisoners executed. To observe Guan's reputation, someone falsely accused him of being the author of a seditious proclamation. At that time, Guan, along with the talented scholars Bao Heng and Xie Yu from Jinling, were arrested. Without interrogation, they were about to be executed. Yang Su personally interrogated Guan, rebuking him: 'A Daoist should meditate and read scriptures, why would you write a seditious proclamation, violating the law? What excuse do you have for your impending death?' Guan replied, 'What I have learned is indeed as you say. However, I did not write the proclamation, yet I am about to be executed innocently. I hope you will discern the truth.' Angrily, Yang Su showed him the proclamation and asked, 'Who wrote this?' After reading it, Guan slowly said, 'If it's only this good, how could it move people? If I had written it, it would certainly be better.' Then he pointed out three or five errors in the proclamation, saying, 'Can this be presented to the Emperor? It was written by mediocre and incompetent people, do not readily believe it.' Yang Su thought he made sense. Guan enumerated more than thirty people, including Bao Heng and Xie Yu, before Yang Su, and said to Yang Su, 'These people are all like me, guests of the state. I hope you will consider carefully, and do not let them be wronged.' Yang Su laughed and said, 'Daoist, you are not worried about yourself, but you are worried about others?' Guan said, 'Life and death are common occurrences, what is there to worry about? But to wrongly accuse people is something to worry about.' Yang Su said, 'Being imprisoned for a long time must be distressing, you should compose an ode to sorrow.' So he ordered his subordinates to bring paper and brush. Guan picked up the brush, and his thoughts flowed like a spring, completing it in an instant. When the paper ran out, he asked for more. Yang Su read what he had written, and was greatly astonished. He immediately stood up and invited Guan to sit with him, asking him to finish the ode. There is much more to the ode, which will not be detailed here. Guan was usually cautious and self-disciplined. Every time he washed his hands, the ground would not get wet. He lived in Zhongshan Temple. The god of Gaoting Mountain, Chen Zhong, speaking through a shaman, requested Guan to lecture on the 'Lotus Sutra', and presented him with money and goods, and also donated five rooms of the temple to build a hall. His disciple Xuan Jing was indeed capable of bearing the responsibility. Lingyuan of the Sui Dynasty was from Hengzhou. The historical records do not record his surname. His family were scholars for generations. Every time he read the classics and histories, seeing usurpation of the throne, transgression of rituals, wars and bandits
殺事。則掩卷嘆曰。夫人以利慾汩心行。當受餓鬼畜生地獄身。于諸苦趣中。然或善緣之未盡。惡貫之未盈。以小緩須臾耳。抑何其倉黃造次迫趣之哉。於是裂縫掖。著伽梨。投延興寺。從遠公游。而未嘗質以經論旨義。仁壽中。詔置塔于州之龍藏寺。以葬舍利。既落成。遽棄去。隨所在習禪定。後於叢冢中。跏趺而逝。人久而後知之。噫誠丈夫矣。
隋玄鏡
趙州人也。素業律。四分精義。如親聞佛制。既能操持為己利。又能誨導利於人。誠末世之鄔波黎也。詔置舍利塔于州之無際寺。即仁壽二年也。佛事之美。鏡之力尤多。
隋覺朗
河東人。體貌瑰杰。見者屬目。素隸興善寺。習四分律。及大涅槃經。仁壽四年。詔送舍利于絳州成覺寺。所現瑞相。具別錄。大業末。詔為大禪定道場主。豪橫妥靡 時有沙門海藏。婁闡四分。固律宗之翹楚者。唐初置十大德。藏其一也 又有法鏘者。自靜法徙大和。偃蹇巖壑。養志自得。歿后露骸山側。夜則遠見炬火爛然。迫之則失。如是閱兩月乃已。
隋靈裕
姓趙。定州鉅鹿曲陽人。幼知敬僧禮像。懼聞屠殺聲。六歲即茹素。父母強破之。不可。七歲求出家。二親以資質之妙。宜世其業。固莫之許。裕嘆曰。吾一生壞矣。遂益習復以究
【現代漢語翻譯】 現代漢語譯本 殺人之事發生后，他便合上書卷嘆息道：『人們因為貪圖利益和慾望而擾亂心性行為，應當遭受墮入餓鬼、畜生、地獄的果報。在各種痛苦的境地中輪迴。然而或許是善緣尚未斷絕，罪惡尚未滿盈，所以才稍微得到片刻的喘息罷了。』為何如此匆忙、草率、急迫地自取滅亡呢？於是撕裂儒服，穿上袈裟，前往延興寺，跟隨遠公修行。但他從未用經論的旨義來請教。仁壽年間，皇帝下詔在州的龍藏寺建造佛塔，用來安葬舍利。佛塔建成后，他立刻離去，隨處學習禪定。後來在亂墳堆中，結跏趺坐而逝。人們過了很久才知道這件事。唉！真是大丈夫啊。
隋 玄鏡（Xuanjing）
趙州人。一向研習戒律，《四分律》的精義，好像親自聽聞佛的教誨一樣。既能操守戒律來利益自己，又能教導他人使他人受益。真是末世的鄔波離（Upali）啊。皇帝下詔在州的無際寺建造舍利塔，即仁壽二年。佛事的圓滿完成，玄鏡（Xuanjing）的功勞尤其大。
隋 覺朗（Juelang）
河東人。體貌雄偉傑出，看見的人都注目觀看。一向隸屬於興善寺，學習《四分律》以及《大涅槃經》。仁壽四年，奉詔將舍利送到絳州成覺寺。所顯現的瑞相，都記載在別的記錄中。大業末年，奉詔擔任大禪定道場的主持。豪強橫行，風氣頹靡。當時有沙門海藏（Haizang），屢次闡述《四分律》，是律宗的傑出人物。唐朝初年設定十大德，海藏（Haizang）是其中之一。又有法鏘（Faqiang）法師，從靜法寺遷到大和寺，隱居在山巖溝壑中，修養心志，自得其樂。去世后屍骸暴露在山邊，夜晚則遠遠地看見火炬燃燒，靠近它就消失了。這樣經過了兩個月才停止。
隋 靈裕（Lingyu）
姓趙，定州鉅鹿曲陽人。從小就知道尊敬僧人，禮拜佛像，害怕聽到屠殺的聲音。六歲就開始吃素，父母強迫他破戒，也不行。七歲要求出家，父母認為他資質美好，應該繼承家業，堅決不允許。靈裕（Lingyu）嘆息道：『我一生完了。』於是更加努力地學習，以求達到極致。
【English Translation】 English version After a killing occurred, he would close his book and sigh, 'People, because of their greed for profit and desire, disturb their minds and actions, and should suffer the consequences of falling into the realms of hungry ghosts, animals, and hell. They will transmigrate in various painful states. However, perhaps their good karma has not yet been exhausted, and their evil deeds have not yet reached their limit, so they are only granted a brief respite.' Why rush, act carelessly, and hasten their own destruction so urgently? Thereupon, he tore his Confucian robes, put on the kasaya, went to Yanxing Temple, and followed Master Yuan (Yuangong) in practice. But he never questioned him about the meaning of the scriptures. During the Renshou era, the emperor ordered the construction of a pagoda at Longzang Temple in the state to enshrine the relics. After the pagoda was completed, he immediately left and practiced Chan meditation wherever he went. Later, he passed away in the midst of a mass grave, sitting in the lotus position. People only learned of it after a long time. Alas! Truly a great man.
Sui Dynasty: Xuanjing (Xuanjing - name of a monk)
A native of Zhao Prefecture. He had always studied the Vinaya, and the essence of the 'Four-Part Vinaya' (Si Fen Lu), as if he had personally heard the Buddha's teachings. He was able to uphold the precepts to benefit himself and also teach others to benefit them. Truly, he was an Upali (Upali - one of the ten principal disciples of the Buddha, known for his mastery of the Vinaya) of the degenerate age. The emperor ordered the construction of a relic pagoda at Wuji Temple in the state, which was in the second year of Renshou. Xuanjing's (Xuanjing) contribution was especially great to the successful completion of the Buddhist event.
Sui Dynasty: Juelang (Juelang - name of a monk)
A native of Hedong. His appearance was magnificent and outstanding, and those who saw him would gaze at him. He was originally affiliated with Xingshan Temple, studying the 'Four-Part Vinaya' (Si Fen Lu) and the 'Mahaparinirvana Sutra' (Da Niepan Jing). In the fourth year of Renshou, he was ordered to send relics to Chengjue Temple in Jiang Prefecture. The auspicious signs that appeared are recorded in separate records. At the end of the Daye era, he was ordered to be the head of the Great Chan Meditation Center. Powerful and influential figures were decadent. At that time, there was the Shramana Haizang (Haizang - name of a monk), who repeatedly expounded the 'Four-Part Vinaya' (Si Fen Lu), and was an outstanding figure in the Vinaya School. In the early Tang Dynasty, ten eminent monks were appointed, and Haizang (Haizang) was one of them. There was also Dharma Master Faqiang (Faqiang - name of a monk), who moved from Jingfa Temple to Dahe Temple, living in seclusion in the mountains and valleys, cultivating his mind and finding contentment. After his death, his remains were exposed on the mountainside, and at night, torches could be seen burning from afar. When approached, they would disappear. This continued for two months before stopping.
Sui Dynasty: Lingyu (Lingyu - name of a monk)
His surname was Zhao, and he was from Quyang in Julu, Ding Prefecture. From a young age, he knew to respect monks and worship Buddha images, and he was afraid to hear the sound of slaughter. He began to eat vegetarian food at the age of six, and his parents forced him to break his fast, but he would not. At the age of seven, he asked to become a monk, but his parents believed that his talent was excellent and that he should inherit the family business, so they firmly refused. Lingyu (Lingyu) sighed, 'My life is ruined.' Thereupon, he studied even harder to reach the ultimate.
家學。年十五念欲遁去。而適丁父憂。苦塊之禮。罔敢弗至。既釋服竟。往趙郡應覺寺。從明寶二禪師落髮。其母初未嘗聞也。年二十有二稟具。即誦四分僧祇。八日書誦俱了。刺史侯景。尤加器重。后南遊漳淦。專學四分于隱公所五夏。能臻其奧。初道憑嘗以地論之指授慧光。而裕依憑法席茲久。剖奇發新。莫不推揖。齊宣帝方寵進法上。詔為大統。以駕御英彥。而望風趨勢者。比足立。惟裕操守無所變。上因加敬。然于華嚴涅槃地論律部。但尋舊解。若大集般若觀經遺教等疏。則獨出淵思。而壹掃宿說。安游榮等三師雜心。嵩林二師成實。皆口傳心受。曾無遺誤。其博贍可知矣。居鄴都者十二白。內外號之。為裕菩薩云。
會宣帝疾。詔開華嚴。昭玄諸統。推裕為法主。有一雄雞。常隨眾集。逮散席。乃飛鳴西南樹上。一夕殪。帝遂有瘳。內出袈裟三百領。施裕而俾散之。又詔住官寺。固辭。知命之際。方事禪寂。未盈炎溽。而起赴檀越范陽盧氏之請。負笈者萬指。未幾還鄴。所務如舊。一日安東王樓睿。于僧前遍加禮拜。次至裕。見其有異。忽股慄流汗。即從受戒。且為營治寶山寺。齊亡。周廢二教。裕服斬缞绖帶。率其徒二十輩。遁山谷間。夜釋竺墻。晝攻魯誥。益力其所綴述。皆部粹類聚。期以貽后
【現代漢語翻譯】 現代漢語譯本 他從小就接受家學教育。十五歲時，就想遁入空門，但恰逢父親去世，他極盡悲痛地完成了喪禮。守孝期滿后，他前往趙郡應覺寺，跟隨明寶和二位禪師剃度出家。起初，他的母親並不知道這件事。二十二歲時，他受了具足戒，隨即背誦《四分律》和《僧祇律》，八天之內就全部背誦完畢。刺史侯景對他格外器重。後來，他南遊漳水和淦水，在隱公那裡專心學習《四分律》五年，精通了其中的奧妙。當初，道憑曾用《地論》的要旨指導慧光，而裕長期依附道憑的門下，剖析精妙，闡發新意，沒有人不推崇他。齊宣帝正寵信並提拔法上，下詔讓他擔任大統，以駕馭英俊之士，那些追逐權勢的人，比肩而立。只有裕堅守操行，沒有改變。宣帝因此更加敬重他。然而，對於《華嚴經》、《涅槃經》、《地論》和《律部》，他只是沿用舊有的解釋。至於《大集經》、《般若經》、《觀經》、《遺教經》等疏，則獨自發揮深刻的思考，完全摒棄了前人的說法。安游榮等三位法師的《雜心論》，嵩山和少林二位法師的《成實論》，他都是口傳心授，沒有絲毫遺漏。他的博學多聞由此可見。他在鄴都住了十二年，僧俗都稱他為裕菩薩。
恰逢齊宣帝生病，下詔開啟《華嚴經》的講座，昭玄寺的各位統領推舉裕擔任法主。有一隻雄雞，經常跟隨大眾聚集聽法，等到講座結束，就飛鳴到西南方的樹上。一天晚上，這隻雄雞死了，宣帝的病也因此痊癒。宣帝從宮中拿出三百件袈裟，賞賜給裕，讓他分發給眾人。又下詔讓裕住在官寺，裕堅決推辭。他認為自己將要走到生命的盡頭，應該專心禪修寂靜。還沒到盛夏，他就應檀越范陽盧氏的邀請而去，跟隨他負笈求學的人數以萬計。不久之後，他又回到鄴都，所做的事情和以前一樣。一天，安東王樓睿在僧眾面前普遍地禮拜，輪到裕時，他發現裕與衆不同，忽然感到恐懼，渾身流汗，於是就向裕受戒，並且為他營建寶山寺。齊國滅亡后，北周廢除佛教，裕穿著粗麻喪服，帶領他的二十個弟子，遁入山谷之間，晚上研究佛經，白天研讀儒家經典，更加努力地進行著述，都按照類別編輯整理，希望能夠留給後人。
【English Translation】 English version He received family education from a young age. At the age of fifteen, he wanted to escape into monastic life, but he happened to be in mourning for his father. He performed the mourning rites with utmost grief. After the mourning period was over, he went to Yingjue Temple (Yingjue Temple of Zhao Prefecture) in Zhao Prefecture and was tonsured by Chan masters Mingbao (Mingbao Chan Master) and Er (Er Chan Master). Initially, his mother had never heard of this. At the age of twenty-two, he received the full precepts and immediately recited the 'Four-Part Vinaya' (Sifenlu) and the 'Sangha Vinaya' (Sengqilu), completing the recitation in eight days. The prefect Hou Jing (Hou Jing) especially valued him. Later, he traveled south to Zhang and Gan, specializing in the 'Four-Part Vinaya' under Yin Gong (Yin Gong) for five years, mastering its profound secrets. Initially, Dao Ping (Dao Ping) had instructed Hui Guang (Hui Guang) with the essence of the 'Treatise on the Stages of the Earth' (Dilun), and Yu (Yu) had long relied on Dao Ping's teachings, analyzing subtleties and developing new ideas, which were universally admired. Emperor Xuan of Qi (Qi Xuandi) was favoring and promoting Fa Shang (Fa Shang), issuing an edict to appoint him as Datong (Datong), to lead the talented individuals, and those who sought power stood shoulder to shoulder. Only Yu maintained his integrity and did not change. The Emperor therefore respected him even more. However, for the 'Avatamsaka Sutra' (Huayan Jing), 'Nirvana Sutra' (Niepan Jing), 'Treatise on the Stages of the Earth' (Dilun), and 'Vinaya' (Lübu), he only followed the old interpretations. As for the commentaries on the 'Mahasamghata Sutra' (Daji Jing), 'Prajna Sutra' (Bore Jing), 'Contemplation Sutra' (Guan Jing), and 'Sutra of the Bequeathed Teachings' (Yijiao Jing), he independently developed profound thoughts, completely discarding the previous explanations. The 'Miscellaneous Abhidharma Heart Treatise' (Zaxinlun) of the three masters An You Rong (An You Rong) and others, and the 'Treatise on the Establishment of Truth' (Chengshilun) of the two masters of Song and Lin, he received through oral transmission and mental reception, without any omissions. His erudition can be seen from this. He lived in Yedu (Yedu) for twelve years, and both monks and laypeople called him Yu Bodhisattva (Yu Pusa).
It happened that Emperor Xuan was ill, and he issued an edict to open the 'Avatamsaka Sutra' lectures. The leaders of Zhaoxuan Temple (Zhaoxuan Si) recommended Yu to be the Dharma master. There was a rooster that often followed the crowd to gather and listen to the Dharma. When the lecture ended, it would fly and crow on a tree in the southwest. One night, the rooster died, and Emperor Xuan's illness was cured. The Emperor took out three hundred robes from the palace and bestowed them on Yu, instructing him to distribute them to the people. He also issued an edict for Yu to reside in an official temple, but Yu firmly declined. He believed that he was approaching the end of his life and should focus on meditation and tranquility. Before the height of summer, he went at the invitation of the benefactor Fan Yang Lu (Fan Yang Lu), and tens of thousands of people followed him with books to study. Soon after, he returned to Yedu, and his activities were the same as before. One day, Prince Lou Rui of Andong (Andong Wang Lou Rui) prostrated himself before the monks. When it came to Yu, he noticed that Yu was different, and he suddenly felt fear and sweated profusely. He then received the precepts from Yu and built Baoshan Temple (Baoshan Si) for him. After the fall of Qi, the Northern Zhou abolished Buddhism. Yu wore coarse hemp mourning clothes and led his twenty disciples into the mountains and valleys. At night, they studied Buddhist scriptures, and during the day, they studied Confucian classics. He worked even harder on his writings, editing and organizing them according to categories, hoping to leave them to future generations.
。屬歲薦饑。遂出卜書一卷。使坐市肆取米。占者叢鬧。得米頗多。裕亟焚其書。隋興。教亦昌盛。裕首被徴命。開皇三年。相州刺史樊叔略。創千法師會。而裕當元席。詔復僧職。而叔略因舉為都統。裕固引去。游燕趙。兩河稔其化十年。止洛之靈通寺。夜得牒于庭。若言報緣之終。在咸陽者。明年璽書下相之大慈寺。致裕入京。裕曰。咸陽之厄驗矣。竟徒步至京。詔住大興善寺。仍詔有司。議立國統。裕表辭再三。乃詔左僕射高穎。右僕射蘇威。納言虞慶則。總管賀若弼等。詣寺宣旨。代帝受戒懺罪。施綾錦帛三百匹。助寶山構建。帝躬署寺額曰靈泉。而又徙步以歸。謂人曰。往來之勞非厄乎。俄徙演空寺。詔問起居。
仁壽中。帝分佈所藏神尼舍利于諸州起塔。所在靈應尤多。世皆以為祥瑞。而裕獨以每所見。無非白華白樹白雲。豈吉相哉。吾第恐國有喪禍也。初人弗之信。既而獻後文帝崩。相州刺史冏陽公薛胄。堂礎變玉。設齋慶賀。裕曰。流離也。宜戒慎之。胄心以為不然。后竟坐楊諒謀逆事。徙邊。仁壽之季。寒陵山筑九級浮圖。昉四級。督之急。曰事或有障。日夕併力。將八級而晉陽難作。其先見之明如此。時忽訛言裕化。而究其所從起不可得。裕曰。吾其亡矣。即誨厲門人。至七日早。作賦哀
【現代漢語翻譯】 現代漢語譯本：那年恰逢饑荒，於是他拿出《卜書》一卷，讓人在市場上占卜賣米。占卜者蜂擁而至，得米頗多。裕隨即焚燒了那本書。隋朝興起后，佛教也昌盛起來。裕首先被徵召。開皇三年（公元583年），相州刺史樊叔略創立千僧法會，而慧裕擔任首座。朝廷下詔恢復他的僧職，樊叔略因此推薦他為都統。慧裕堅決推辭，遊歷燕趙一帶。兩河地區的人民敬仰他的教化十年之久。後來他住在洛陽的靈通寺，夜裡在庭院中得到神諭，好像在說報應的終結在咸陽。第二年，皇帝的詔書下到相州的大慈寺，召慧裕入京。慧裕說：『咸陽的災難應驗了。』最終徒步到達京城，被詔令住在在大興善寺。皇帝又下詔有關部門商議設立國統。慧裕多次上表推辭，於是皇帝詔令左僕射高穎、右僕射蘇威、納言虞慶則、總管賀若弼等人到寺廟宣旨，代替皇帝受戒懺悔，並佈施綾羅綢緞三百匹，資助寶山的建設。皇帝親自題寫寺廟匾額為『靈泉』，而慧裕又徒步返回。他對人說：『往來的勞累難道不是災難嗎？』不久后，他遷居演空寺，皇帝下詔詢問他的起居。 仁壽年間，皇帝在各州建造佛塔，供奉所藏的神尼舍利，各地的靈驗事蹟很多，世人都認為是祥瑞。而慧裕唯獨認為每次所見，無非是白華、白樹、白雲，難道是吉祥的徵兆嗎？我只是擔心國家有喪事啊。』起初人們不相信。不久之後，獻后（皇后）和文帝駕崩。相州刺史、冏陽公薛胄，廳堂的基石變成玉石，設齋慶賀。慧裕說：『這是流離失所的徵兆啊，應該戒慎。』薛胄心裡不以為然，後來竟因參與楊諒謀反之事，被流放到邊疆。仁壽末年，寒陵山建造九級浮屠，剛建到四級，督工催促得很急。慧裕說：『事情或許會有阻礙，日夜併力，將要建到八級時，晉陽就難以攻克了。』他事先預見的如此準確。當時忽然有謠言說慧裕圓寂了，但追究其源頭卻無從得知。慧裕說：『我大概要死了。』於是告誡勉勵門人，到第七天早上，作賦哀悼。
【English Translation】 English version: That year happened to be a year of famine, so he took out a volume of 'Divination Book' and had people set up a stall in the market to sell rice by divination. Diviners flocked to him, and he obtained a considerable amount of rice. Yu then burned the book. After the rise of the Sui Dynasty, Buddhism also flourished. Yu was the first to be summoned. In the third year of Kaihuang (583 AD), Fan Shulue (governor of Xiangzhou) established the Thousand Monks Dharma Assembly, and Huiyu served as the chief seat. The court issued an edict to restore his monastic position, and Fan Shulue therefore recommended him as the commander-in-chief. Huiyu firmly declined and traveled around the Yan and Zhao areas. The people of the two He regions admired his teachings for ten years. Later, he lived in Lingtong Temple in Luoyang, and received a divine message in the courtyard at night, as if saying that the end of retribution was in Xianyang. The following year, the emperor's edict arrived at Daci Temple in Xiangzhou, summoning Huiyu to the capital. Huiyu said, 'The calamity of Xianyang is being fulfilled.' He eventually walked to the capital and was ordered to reside in Daxingshan Temple. The emperor then ordered the relevant departments to discuss the establishment of a national leader of monks (Guotong). Huiyu repeatedly declined, so the emperor ordered the Left Minister Gao Ying, the Right Minister Su Wei, the Nayan Yu Qingze, and the Chief Administrator He Ruobi to go to the temple to announce the imperial decree, take precepts and repent on behalf of the emperor, and donate three hundred bolts of silk to assist in the construction of Baoshan. The emperor personally inscribed the temple plaque as 'Lingquan', and Huiyu walked back again. He said to people, 'Isn't the labor of going back and forth a calamity?' Soon after, he moved to Yankong Temple, and the emperor issued an edict to inquire about his well-being. During the Renshou period, the emperor built pagodas in various states to enshrine the relics of the divine nun he had collected, and there were many miraculous events in various places, which the world regarded as auspicious. But Huiyu alone believed that what he saw each time was nothing more than white flowers, white trees, and white clouds. 'Are these auspicious signs? I am just afraid that the country will have a funeral.' At first, people did not believe it. Soon after, Empress Xian (the empress) and Emperor Wen died. Xue Zhou (Duke of Jiongyang), the governor of Xiangzhou, had the foundation stones of his hall turn into jade and held a fast to celebrate. Huiyu said, 'This is a sign of displacement and wandering, you should be cautious.' Xue Zhou did not think so in his heart, but later he was exiled to the border for participating in Yang Liang's rebellion. At the end of Renshou, the Hanling Mountain was building a nine-level pagoda, and when it was only four levels high, the supervisor urged them very urgently. Huiyu said, 'There may be obstacles to the matter, work hard day and night, and when it is about to reach the eighth level, Jinyang will be difficult to conquer.' His foresight was so accurate. At that time, there was suddenly a rumor that Huiyu had passed away, but the source of the rumor could not be traced. Huiyu said, 'I am probably going to die.' So he admonished and encouraged his disciples, and on the morning of the seventh day, he composed a fu (a type of Chinese prose) to mourn.
速終悲永殯二詩。夜語侍者曰。吾茲背殊痛。三更覺香氣充室。口猶稱佛名號。明相現時。奄爾示寂于演空寺。大業元年正月二十二日也。壽八十八。樹塔窆于寶山靈泉寺側。
裕性直威重爽塏。服章粗弊。雖貴達廝下。禮貌無所間。往來曾莫望其將迎。身佩白光奕然。照映幽晦。姿稟孝愛。母疾將歸養。中道聞訃而返曰。吾茲以嚴母冥福可也。志存遠大。不局偏授。故單講雙時。雅為恒度。其赴他請。非颙仰之至。不屑就。然未嘗茍簡以邀檀施。有一寺請講。暇隙見韭園。迫近法席。問知其故。裕惡之即辭去。主謝過。愿悉犁其韭四十畝。以種穀乃已。素無積蓄。好施予。寶山造石龕。名金剛勝力住持那羅延窟。鐫法滅之相於巖石。凡坐必正面西向。所服御一準律。以范來學。或譏其邀名。裕笑曰。使誠邀名而為善。不猶愈于邀利而為不善者乎。
有沙門亡其名。燕人也。丐一言之益以別。裕付以高僧傳曰。經誥禪律。恐雜聖心。未若景行於此之為得也。其人欣戴而去。
裕說戒羯磨。無傳欲法。嘗入凈影寺。正值布薩。裕坐堂上見遠公傳欲。抗聲曰。慧遠以為有法事因緣故爾說欲。然而眾僧聽戒。豈是魔事耶。或以告遠。遠詣堂。裕曰。仁者當以身攝物。說欲之制。豈法主可為哉。遠頂禮受其
【現代漢語翻譯】 現代漢語譯本：速終和悲永殯是兩首詩的名字。一天夜裡，僧人侍立在側，僧裕說：『我背部非常疼痛。』三更時分，眾人聞到香氣充滿整個房間，僧裕口中仍然唸誦著佛的名號。黎明時分，僧裕在演空寺安詳地圓寂了，時間是大業元年正月二十二日，享年八十八歲。人們在寶山靈泉寺旁建塔安葬了他。
僧裕天性耿直，威嚴莊重，性格開朗。他的衣著樸素簡陋。對待地位顯貴的人和地位卑微的人，他的禮貌沒有區別。人們來往，從不期望他會親自迎接。他身上佩戴著白玉，光芒奕奕，照亮幽暗之處。他天性孝順友愛。母親生病，他準備回家贍養，半路聽到母親去世的訊息，便返回說：『我將用為嚴母祈求冥福來報答她。』他志向遠大，不侷限於片面的傳授，所以既講單時，也講雙時，這成為他固定的模式。他應邀去其他地方講經，如果不是人們非常仰慕他，他是不會去的。然而，他從未曾茍且簡略地去求取施捨。曾經有一座寺廟請他去講經，他在空閑時看到寺廟附近有一片韭菜園，非常靠近講經的場所。他詢問得知緣由后，非常厭惡，立即辭去。寺廟的主持向他道歉，並願意將那四十畝韭菜全部犁掉，用來種植穀物，僧裕這才作罷。他向來沒有積蓄，喜歡施捨。他在寶山建造石窟，命名為金剛勝力住持那羅延窟（Vajra Victory Strength Abbot Narayana Cave），並將法滅之相雕刻在巖石上。凡是坐著，必定正面朝向西方。他的衣食住行都嚴格遵守戒律，以此來作為後學者的榜樣。有人譏諷他沽名釣譽，僧裕笑著說：『如果真是爲了沽名而行善，不也比爲了求利而不行善要好嗎？』
有一個沙門（sramana，出家男子）失去了他的名字，是燕地人。他向僧裕乞求一句有益的話來作為臨別贈言。僧裕給了他一本《高僧傳》，說：『經書、誥文、禪定、戒律，恐怕會擾亂你的心。不如傚法這些高僧的德行，這樣才是最好的。』那個人高興地接受並離開了。
僧裕在說戒羯磨（karma，業）時，沒有傳授欲法。他曾經進入凈影寺，正趕上寺廟舉行布薩（posadha，每半月誦戒儀式）。僧裕坐在堂上，看到慧遠（Huiyuan）在傳授欲法，便大聲說：『慧遠認為有法事因緣，所以才說欲。然而眾僧聽戒，難道是魔事嗎？』有人將此事告訴了慧遠，慧遠來到堂上。僧裕說：『仁者應當以身作則來懾服大眾，說欲這種制度，難道是法主可以做的嗎？』慧遠頂禮，接受了他的意見。
【English Translation】 English version: 'Su Zhong' and 'Bei Yong Bin' are the names of two poems. One night, as the attendant monks stood by, Monk Yu said, 'My back is in great pain.' At the third watch of the night, everyone smelled a fragrance filling the room, and Monk Yu was still reciting the Buddha's name. At dawn, Monk Yu passed away peacefully at Yunkong Temple, on the twenty-second day of the first month of the first year of the Daye era, at the age of eighty-eight. People built a pagoda next to Lingquan Temple in Baoshan to bury him.
Monk Yu was naturally upright, dignified, and cheerful. His clothing was simple and crude. He treated people of high and low status with the same courtesy. People coming and going never expected him to greet them personally. He wore a white jade on his body, its light shining brightly, illuminating dark places. He was naturally filial and loving. When his mother fell ill, he prepared to return home to care for her, but he heard the news of her death on the way and returned, saying, 'I will repay her by praying for her happiness in the afterlife.' He had great ambitions and was not limited to one-sided teachings, so he lectured on both single and double sessions, which became his fixed pattern. He would only accept invitations to lecture elsewhere if people greatly admired him. However, he never acted carelessly to seek alms. Once, a temple invited him to lecture, and he saw a leek garden near the temple during his free time, very close to the lecture hall. After inquiring about the reason, he was very disgusted and immediately resigned. The abbot of the temple apologized to him and was willing to plow all forty acres of leeks and plant grain instead, and Monk Yu finally agreed. He never had any savings and liked to give alms. He built a stone cave in Baoshan, named Vajra Victory Strength Abbot Narayana Cave, and carved the image of the extinction of the Dharma on the rocks. Whenever he sat, he always faced west. His clothing, food, and housing all strictly followed the precepts, as an example for later learners. Some people ridiculed him for seeking fame, and Monk Yu smiled and said, 'If it is truly to do good for the sake of seeking fame, is it not better than seeking profit and not doing good?'
There was a sramana (沙門, ordained male monastic) who had lost his name, a person from Yan. He asked Monk Yu for a beneficial word as a farewell gift. Monk Yu gave him a copy of the 'Biographies of Eminent Monks,' saying, 'Sutras, edicts, meditation, and precepts may disturb your mind. It is better to emulate the virtues of these eminent monks, which is the best thing to do.' The man happily accepted it and left.
When Monk Yu spoke the Vinaya karma (羯磨, action, deed), he did not transmit the desire-related practices. He once entered Jingying Temple, just in time for the temple to hold the posadha (布薩, bi-monthly recitation of precepts) ceremony. Monk Yu sat in the hall and saw Huiyuan (慧遠) transmitting the desire-related practices, and loudly said, 'Huiyuan believes that there is a Dharma-related cause and condition, so he speaks of desire. However, the monks are listening to the precepts, is it a demonic matter?' Someone told Huiyuan about this, and Huiyuan came to the hall. Monk Yu said, 'The benevolent one should lead the masses by example, is the system of speaking of desire something that the Dharma master can do?' Huiyuan bowed and accepted his opinion.
語。其述著。有十地疏四卷。地持維摩般若各二卷。華嚴疏及指歸合九卷。涅槃疏六卷。大集疏八卷。四分律疏五卷。大乘義章四卷。勝鬘央掘壽觀仁王毗尼母往生論彌勒上下生遺教等諸經。各為疏記。成實毗曇智論各鈔五卷。聖蹟記二卷。佛法東行記。眾經宗要。譯經體式。受菩薩戒法。並戒本首尾。注華嚴等經論序。大小乘同異論。舍利目連傳。御眾法等外。制安民論。陶神論。各十卷。㲉卵成殺論。字本七卷。莊紀老綱式經。兆緯相錄。醫決符禁法文。斷水蟲序。齊世三寶記。滅法記。光師弟子十德記。僧制寺誥。十怨十志頌。齊亡消日頌。觸事伸情頌。寺破報應記。孝經義記。三行四去頌。詩評雜集等五十卷。行於世。
隋智脫
其先濟陽考城蔡氏。后因䆠游故。復為江都人。祖平齊新昌大守。父遠珍梁北兗州司馬。脫初娩。暗室光生。眢井泉涌。識者以為出家之瑞徴。七歲師事鄴下穎法師。稟華嚴十地。久之依江都強師。究成實毗曇。及覆述瓶瀉珠貫。眾嘆伏。時丹陽興嚴寺爝法師。善成論。卒趨輪下。每燕語玄要亹亹。爝師深加賞識。未幾云亡。其徒皆屬意於脫。以嗣義席。故興嚴之部。至於今猶盛。陳至德中。屢詔入內弘演。自鄱陽王伯山兄弟。僕射王克。中書王固等。並申北面之敬。隋
【現代漢語翻譯】 現代漢語譯本：他所著述的有：《十地疏》四卷，《地持》、《維摩》、《般若》各二卷，《華嚴疏》及《指歸》合共九卷，《涅槃疏》六卷，《大集疏》八卷，《四分律疏》五卷，《大乘義章》四卷。《勝鬘》、《央掘》、《壽觀》、《仁王》、《毗尼母》、《往生論》、《彌勒上生》、《彌勒下生》、《遺教》等諸經，各作疏記。《成實》、《毗曇》、《智論》各鈔五卷。《聖蹟記》二卷，《佛法東行記》、《眾經宗要》、《譯經體式》、《受菩薩戒法》並戒本首尾，注《華嚴》等經論序，《大小乘同異論》、《舍利目連傳》、《御眾法》等。此外，還著有《安民論》、《陶神論》各十卷，《㲉卵成殺論》、《字本》七卷，《莊紀老綱式經》、《兆緯相錄》、《醫決符禁法文》、《斷水蟲序》、《齊世三寶記》、《滅法記》、《光師弟子十德記》、《僧制寺誥》、《十怨十志頌》、《齊亡消日頌》、《觸事伸情頌》、《寺破報應記》、《孝經義記》、《三行四去頌》、《詩評雜集》等五十卷，流傳於世。
隋朝的智脫（Zhi Tuo），
他的先祖是濟陽考城蔡氏，後來因為䆠游的緣故，又成了江都人。祖父平是齊朝的新昌太守，父親遠珍是梁朝北兗州的司馬。智脫出生時，暗室里發出光芒，乾涸的井裡涌出泉水，有見識的人認為這是他出家的瑞兆。七歲時，他拜鄴下的穎法師為師，學習《華嚴》、《十地》。很久以後，他又依止江都的強師，深入研究《成實》、《毗曇》。他能像傾倒瓶中的水一樣流暢地複述經文，像用線串聯珠子一樣有條理，眾人都歎服。當時丹陽興嚴寺的爝法師，精通《成實論》，智脫便前往拜訪。每次在一起談論玄妙的要義，爝法師都非常讚賞他。不久爝法師去世，他的弟子們都希望智脫能夠繼承他的義席。所以興嚴寺的學派，直到今天仍然很興盛。陳朝至德年間，皇帝多次下詔讓他入宮弘揚佛法。從鄱陽王伯山兄弟，到僕射王克，中書王固等人，都對他表示尊敬。
【English Translation】 English version: His writings include: Commentary on the Ten Stages Sutra (Shi Di Shu) in four volumes, Treatise on the Basis of the Earth, Vimalakirti Sutra, and Prajna Sutra, each in two volumes; Commentary on the Avatamsaka Sutra (Hua Yan Shu) and Guide to the Essentials (Zhi Gui), totaling nine volumes; Commentary on the Nirvana Sutra (Nie Pan Shu) in six volumes; Commentary on the Mahasamnipata Sutra (Da Ji Shu) in eight volumes; Commentary on the Four-Part Vinaya (Si Fen Lu Shu) in five volumes; Essays on the Meaning of Mahayana (Da Cheng Yi Zhang) in four volumes. He also wrote commentaries and notes on various sutras such as the Shrimala Sutra (Sheng Man), Angulimaliya Sutra (Yang Jue), Sutra on the Contemplation of Longevity (Shou Guan), Benevolent Kings Sutra (Ren Wang), Vinaya-matrika (Pi Ni Mu), Treatise on Rebirth (Wang Sheng Lun), Maitreya's Upper Birth Sutra (Mi Le Shang Sheng), Maitreya's Lower Birth Sutra (Mi Le Xia Sheng), and Sutra of the Buddha's Last Teachings (Yi Jiao). He compiled excerpts from the Tattvasiddhi Shastra (Cheng Shi), Abhidharma (Pi Tan), and Mahaprajnaparamita Shastra (Zhi Lun), each in five volumes. Other works include Record of Holy Sites (Sheng Ji Ji) in two volumes, Record of the Eastern Transmission of Buddhism (Fo Fa Dong Xing Ji), Essentials of Various Sutras (Zhong Jing Zong Yao), Formats for Translating Sutras (Yi Jing Ti Shi), Methods for Receiving the Bodhisattva Precepts (Shou Pu Sa Jie Fa) along with the beginning and end of the precept text, annotations on the prefaces to sutras and treatises such as the Avatamsaka Sutra, Treatise on the Similarities and Differences Between the Great and Small Vehicles (Da Xiao Cheng Tong Yi Lun), Biography of Shariputra and Maudgalyayana (She Li Mu Lian Zhuan), and Rules for Managing the Sangha (Yu Zhong Fa). Additionally, he authored Treatise on Pacifying the People (An Min Lun) and Treatise on Molding the Spirit (Tao Shen Lun), each in ten volumes; Treatise on Killing Living Beings Hatched from Eggs (㲉 Luan Cheng Sha Lun), Treatise on the Origin of Characters (Zi Ben) in seven volumes, Classic on the Principles of Zhuang, Ji, and Lao (Zhuang Ji Lao Gang Shi Jing), Records of Omens and Weft Threads (Zhao Wei Xiang Lu), Medical Prescriptions and Incantations (Yi Jue Fu Jin Fa Wen), Preface to Cutting Off Water Insects (Duan Shui Chong Xu), Record of the Three Jewels in the Qi Dynasty (Qi Shi San Bao Ji), Record of the Extinction of the Dharma (Mie Fa Ji), Record of the Ten Virtues of Guang's Disciples (Guang Shi Di Zi Shi De Ji), Sangha Regulations and Temple Edicts (Seng Zhi Si Gao), Ode to the Ten Grievances and Ten Aspirations (Shi Yuan Shi Zhi Song), Ode on the Disappearance of the Sun at the Fall of the Qi Dynasty (Qi Wang Xiao Ri Song), Ode on Expressing Feelings in Response to Events (Chu Shi Shen Qing Song), Record of Retribution for Temple Destruction (Si Po Bao Ying Ji), Commentary on the Meaning of the Classic of Filial Piety (Xiao Jing Yi Ji), Ode on the Three Conducts and Four Departures (San Xing Si Qu Song), and Miscellaneous Collection of Poetry Criticism (Shi Ping Za Ji), totaling fifty volumes, which are circulated in the world.
Zhi Tuo (智脫) of the Sui Dynasty,
His ancestors were from the Cai family of Kaocheng, Jiyang. Later, due to 䆠you, they became people of Jiangdu. His grandfather, Ping, was the Grand Administrator of Xinchang in the Qi Dynasty, and his father, Yuanzhen, was the Sima of Beiyan Prefecture in the Liang Dynasty. When Zhi Tuo was born, light shone in the dark room, and springs gushed forth from a dry well. Those who knew considered it an auspicious sign of his renunciation. At the age of seven, he studied under Dharma Master Ying of Ye, learning the Avatamsaka Sutra and the Ten Stages. After a long time, he relied on Master Qiang of Jiangdu, deeply studying the Tattvasiddhi Shastra and Abhidharma. He could recite the scriptures fluently like pouring water from a bottle and systematically like stringing beads, which everyone admired. At that time, Dharma Master Jue of Xingyan Temple in Danyang was proficient in the Tattvasiddhi Shastra, so Zhi Tuo went to visit him. Every time they discussed profound essentials, Dharma Master Jue deeply appreciated him. Not long after, Dharma Master Jue passed away, and his disciples all hoped that Zhi Tuo could inherit his position. Therefore, the school of Xingyan Temple is still very prosperous today. During the Zhide period of the Chen Dynasty, the emperor repeatedly issued edicts for him to enter the palace to propagate the Dharma. From the brothers Bo Shan, Prince of Poyang, to Wang Ke, the Minister of the Ministry of Works, and Wang Gu, the Secretary of the Secretariat, all showed him respect.
初再隆至教。嘗于岐陽宮設齋。諸德咸集。詔脫先升法座。且使舍人崔君德宣旨曰。法師昔者獨步一方。未足以稱所學。乃今四海一家。推為論主。則英材始見矣。
煬帝在蕃邸。出牧維揚。新營慧日寺。起脫居之。脫益勵業。無所不通。后隨入京。止日嚴寺。每被教開闡。而輦轂下。聲聞尤振。初成實未嘗有疏。脫念必出此。而恐致異議。會帝正位東宮。下令俾修繕。遂成四十卷。以進。獻后升遐。薦嚴相繼。下令于日嚴寺。選耆碩五十餘人。入承明內殿行道。尋下令講凈名經。仍使沙門吉藏命章。脫始相讓未遽盡。藏稍自矜。微加指斥。文至三解脫門。脫問。三解脫門。以何箭射。藏曰。未解彎弧。何論放箭。脫遂引據。徴勘紛紜。而藏欲救解。莫能也。東宮時親臨視。下令無辯。但依本義剖析。又令與道莊法師。談玄理。賓主無竭。復遣庶子張衡。慇勤稱敘曰。法師該博。古今罕例。若所談說。實而不虛。覽所撰論疏。誠無遺恨。可更造凈名疏。又大小乘名教。便給書吏鈔錄。就釋二乘名教四卷。凈名疏十卷。旋督工圖其形貌。于寶臺供養。仁壽之季。帝龍飛。以脫舊恩。賜帛四百匹。
大業初隨駕幸洛。二年冬暮。始屬疾。猶擁席授徒如平常。三年正月九日。有異香赤光之祥。夜盥漱遺疏周悉。
【現代漢語翻譯】 現代漢語譯本：初再隆（時間不詳）時，智脫法師在岐陽宮被邀請主持齋會。許多有德之人都聚集於此。皇帝下詔讓智脫法師首先登上法座，並讓舍人崔君德宣讀聖旨說：『法師您過去在一方獨領風騷，還不足以完全展現您的學識。如今四海統一，您被推舉為論主，您的英才才真正顯現出來。』
隋煬帝還在藩邸（指未登基前的住所）時，出任揚州總管，新建了慧日寺，讓智脫法師居住其中。智脫法師更加努力學習，無所不通。後來跟隨隋煬帝進入京城，住在日嚴寺。智脫法師經常被邀請講解佛法，在京城一帶，他的聲名尤其顯赫。當初，沒有人為《成實論》（佛教論著）作疏（註釋），智脫法師認為自己應該做這件事，但又擔心會引起爭議。恰逢隋煬帝被立為東宮太子，下令讓智脫法師修繕此論。於是智脫法師完成了四十卷的《成實論疏》，並將其進獻給太子。獻皇后去世后，智脫法師又接連被推薦。隋煬帝下令在日嚴寺挑選五十多位年高望重的僧人，進入承明殿內舉行佛事活動。不久，又下令講解《凈名經》（即《維摩詰所說經》），並讓沙門吉藏（三論宗創始人）來命題。智脫法師一開始謙讓，沒有完全接受。吉藏稍稍有些自負，略微加以指責。當講到三解脫門（佛教修行方法）時，智脫法師問道：『三解脫門，用什麼箭來射？』吉藏說：『還沒學會拉弓，怎麼談得上射箭？』智脫法師於是引經據典，進行辯論，吉藏想要辯解，卻無能為力。當時東宮太子親自觀看，下令不要爭辯，只要按照經文的本義進行剖析。又讓智脫法師與道莊法師談論玄理，兩人辯論不休。隋煬帝又派遣庶子張衡，慇勤地稱讚說：『法師學識淵博，古今罕見。所談論的內容，真實而不虛妄。所撰寫的論疏，確實沒有遺憾。』可以再撰寫《凈名經疏》。又將大小乘佛教的經典，提供書吏抄錄。於是智脫法師撰寫了《二乘名教》四卷，《凈名經疏》十卷。隨即督促工匠繪製他的畫像，在寶臺供養。仁壽末年，隋煬帝登基，因為智脫法師過去的恩情，賜予他四百匹絹。
大業初年，智脫法師跟隨隋煬帝前往洛陽。大業二年冬末，智脫法師開始生病，仍然靠著坐墊給弟子講課，像往常一樣。大業三年正月九日，出現了異香和紅色光芒的祥瑞之兆。晚上，智脫法師沐浴漱口，留下遺囑，一切都安排得很周到。
【English Translation】 English version: During the reign of Chu Zailong (time unknown), Dharma Master Zhi Tuo was invited to preside over a vegetarian feast at Qiyang Palace. Many virtuous people gathered there. The emperor issued an edict ordering Dharma Master Zhi Tuo to ascend the Dharma seat first, and instructed attendant Cui Junde to announce: 'In the past, Dharma Master, you were unparalleled in one region, which was not enough to fully demonstrate your learning. Now that the four seas are united, you are recommended as the master of debate, and your talents are truly revealed.'
When Emperor Yang of Sui was still in his princely residence (referring to his residence before ascending the throne), he served as the governor of Yangzhou and built the Hui Ri Temple, where he had Dharma Master Zhi Tuo reside. Dharma Master Zhi Tuo worked even harder in his studies, becoming proficient in everything. Later, he followed Emperor Yang of Sui to the capital and stayed at the Ri Yan Temple. Dharma Master Zhi Tuo was often invited to explain the Dharma, and his reputation was particularly prominent in the capital area. Initially, no one had written a commentary (疏, shu) on the Chengshi Lun (成實論, Treatise on the Establishment of Truth, a Buddhist treatise). Dharma Master Zhi Tuo felt that he should do this, but he was worried that it would cause controversy. Coincidentally, Emperor Yang of Sui was made the Crown Prince and ordered Dharma Master Zhi Tuo to revise this treatise. Thus, Dharma Master Zhi Tuo completed the forty-volume Chengshi Lun Shu and presented it to the Crown Prince. After the death of Empress Xian, Dharma Master Zhi Tuo was repeatedly recommended. Emperor Yang of Sui ordered the selection of more than fifty senior monks from Ri Yan Temple to enter the Chengming Hall to perform Buddhist activities. Soon after, he ordered the explanation of the Vimalakirti Sutra (凈名經, Jingming Jing), and had the Shramana Jizang (吉藏, founder of the Sanlun School) set the topic. Dharma Master Zhi Tuo initially declined modestly, not fully accepting. Jizang was slightly arrogant and made some criticisms. When discussing the Three Doors of Liberation (三解脫門, san jie tuo men, Buddhist practice methods), Dharma Master Zhi Tuo asked: 'With what arrow do you shoot the Three Doors of Liberation?' Jizang said: 'I haven't learned to draw the bow, how can I talk about shooting arrows?' Dharma Master Zhi Tuo then cited scriptures and debated, and Jizang wanted to defend himself, but was unable to do so. At that time, the Crown Prince personally watched and ordered no debate, but only to analyze according to the original meaning of the scriptures. He also asked Dharma Master Zhi Tuo to discuss profound principles with Dharma Master Daozhuang, and the two debated endlessly. Emperor Yang of Sui then sent his son Zhang Heng to earnestly praise: 'The Dharma Master is erudite and rare in ancient and modern times. What he talks about is true and not false. The commentaries he has written are indeed without regret.' He can write a commentary on the Vimalakirti Sutra. He also provided scribes to copy the classics of Mahayana and Hinayana Buddhism. Thus, Dharma Master Zhi Tuo wrote four volumes of The Teachings of the Two Vehicles (二乘名教, Ersheng Mingjiao) and ten volumes of Commentary on the Vimalakirti Sutra (凈名經疏, Jingming Jing Shu). He then urged craftsmen to paint his portrait and enshrined it in the Treasure Pavilion. At the end of the Renshou era, Emperor Yang of Sui ascended the throne and, because of Dharma Master Zhi Tuo's past kindness, bestowed upon him four hundred bolts of silk.
In the early years of the Daye era, Dharma Master Zhi Tuo followed Emperor Yang of Sui to Luoyang. At the end of winter in the second year of Daye, Dharma Master Zhi Tuo began to fall ill, but he still leaned on a cushion to teach his disciples as usual. On the ninth day of the first month of the third year of Daye, there were auspicious signs of strange fragrance and red light. In the evening, Dharma Master Zhi Tuo bathed and rinsed his mouth, leaving behind a will, arranging everything meticulously.
端坐而逝。春秋六十七。帝聞震悼。詔賻帛三百匹。有司供給喪事。黃門侍郎張衡監護。
脫音吐清徹。雖眾喧聒。終莫之掩。每承詔發題。疇昔之夜。必夢優填瑞像齊立。義或未了。輒見梵僧解釋。先嚐夢。童子手執蓮華云。天帝遣請。臨終之夕。又夢如之。
凡講大品涅槃凈名思益。各三十餘遍。成論玄文各五十遍。弟子慧詮道灌詮聲德雙揚。灌知名當世。其年二月二十五日。窆雒陽金谷里北邙山之方墳。秘書郎會稽虞世南。作文勒碑其側。
或謂后又托識于病僧慧畟。與吉藏論議。傾心盡禮。以袪宿憾。宛如平昔云。
隋僧善
姓席氏。絳之正平人。童稚出家。即業禪定。時汲之林落泉有方公者。尤負高名。與善齊。故白鹿太行抱犢林慮等山。服道之眾。往來不絕。后弟子僧襲請善於汾曲行化。善未之許。襲曰。前後邀迎凡三十餘返。磨踵有盡。誓心難捨。其尚忍之哉。乃從。居馬頭山中。並晉之士麇至。於是分為四部。以處東西二林杯盤大黃之地。仁壽之歲。其道彌隆。則經所謂十一切入是也。
垂終告弟子曰。吾少年時。山居無所得。食啖小石子以活。今患腸中泠結。蓋其積病耳。死後可破腹觀之。且飭使勤進所業。又命甕葬。而免於焚燎以損物命。卒于大黃巖中。
【現代漢語翻譯】 現代漢語譯本： 他端坐而逝，享年六十七歲。皇帝聽聞此事，深感震驚和悲痛，下詔賞賜絹帛三百匹，由有關部門供給喪葬事宜，並派黃門侍郎張衡監護。 脫音吐字清晰透徹，即使在眾人喧譁吵鬧之中，也無法掩蓋他的聲音。每次奉旨講解經題，在前一晚，必定夢見優填王所造的瑞像（Udayana image，佛像的一種）整齊地排列著。如果對經義有所不解，就會夢見梵僧前來解釋。他曾經夢見，一個童子手執蓮花，說：『天帝派遣我來邀請您。』臨終的夜晚，又做了同樣的夢。 他曾講授《大品般若經》（Mahaprajnaparamita Sutra）、《涅槃經》（Nirvana Sutra）、《維摩詰經》（Vimalakirti Sutra）、《思益經》（Sri-mala-devi-simhanada Sutra）等，各三十餘遍；講授《成實論》（Satyasiddhi Shastra）和《玄文》（commentaries on the Lotus Sutra）各五十遍。他的弟子慧詮（Hui Quan）和道灌（Dao Guan）以詮釋佛法之聲名而聞名。道灌的名字在當時廣為人知。那年二月二十五日，將他安葬在洛陽金谷里北邙山的方墳。秘書郎會稽人虞世南（Yu Shinan）撰寫文章，刻在墓碑旁邊。 有人說，後來他又託生在患病的僧人慧畟（Hui Ce）身上，與吉藏（Ji Zang）法師辯論佛法，傾心相待，以消除前世的遺憾，宛如往昔一樣。 隋朝僧人善（Shan） 俗姓席氏，是絳州正平人。年幼時出家，就開始修習禪定。當時汲郡林落泉有個叫方公（Fang Gong）的人，尤其享有盛名，與善法師齊名。因此，來自白鹿山（Bailu Mountain）、太行山（Taihang Mountain）、抱犢山（Baodu Mountain）、林慮山（Linlu Mountain）等地的修道之人，往來不絕。後來，弟子僧襲（Seng Xi）邀請善法師到汾曲（Fenqu）弘揚佛法，善法師沒有答應。僧襲說：『前後邀請您已經有三十多次了，磨破了腳跟，但立下的誓願難以捨棄，您怎麼忍心拒絕呢？』於是善法師就去了，住在馬頭山（Matou Mountain）中，并州的士人蜂擁而至。於是將他們分為四部，安置在東西二林（East and West Two Monasteries）、杯盤（Beipan）、大黃（Dahuang）等地。仁壽年間，他的道法更加興盛，這就是經書中所說的『十一切入』（ten kasinas）。 臨終時，他告訴弟子們說：『我年輕的時候，住在山裡，沒有什麼收穫，靠吃小石子來維持生命。現在患有腸中寒冷凝結的疾病，大概是以前積累下來的病根吧。死後可以剖開我的肚子看看。』並且告誡弟子們要勤奮精進所學的佛法。又命令用甕來安葬，而免於火化，以免損害物命。最終在大黃巖中圓寂。
【English Translation】 English version: He passed away in a seated posture at the age of sixty-seven. The Emperor, upon hearing this, was deeply shocked and grieved, and issued an edict to bestow three hundred rolls of silk, with the relevant authorities providing for the funeral arrangements, and the Palace Attendant Zhang Heng overseeing the proceedings. His pronunciation was clear and distinct, and even amidst the noise and clamor of the crowd, his voice could not be obscured. Each time he received an imperial decree to expound on a sutra topic, on the preceding night, he would invariably dream of the auspicious images created by King Udayana (Udayana image, a type of Buddha statue) standing in perfect alignment. If he had any doubts about the meaning of the sutras, he would see a Brahmin monk appear in his dreams to explain them. He once dreamed of a child holding a lotus flower, saying, 'The Heavenly Emperor has sent me to invite you.' On the night of his passing, he had the same dream again. He lectured on the Mahaprajnaparamita Sutra, Nirvana Sutra, Vimalakirti Sutra, and Sri-mala-devi-simhanada Sutra more than thirty times each; and lectured on the Tattvasiddhi Shastra and commentaries on the Lotus Sutra fifty times each. His disciples Hui Quan and Dao Guan were renowned for their interpretations of the Dharma. Dao Guan's name was widely known in his time. On the twenty-fifth day of the second month of that year, he was buried in a square tomb in the Jin Gu Li area of Bei Mang Mountain in Luoyang. Yu Shinan, the Secretary of the Imperial Secretariat from Kuaiji, composed an inscription to be carved on the stele beside the tomb. Some say that later he was reborn in the body of a sick monk named Hui Ce, and debated the Dharma with Master Ji Zang, treating him with utmost sincerity and respect, in order to resolve past grievances, just as in former times. The Sui Dynasty monk Shan His surname was Xi, and he was from Zhengping in Jiang Prefecture. He left home at a young age and immediately began practicing meditation. At that time, there was a person named Fang Gong in Linluo Spring in Ji Prefecture, who was particularly famous and on par with Master Shan. Therefore, those practicing the Way from mountains such as Bailu Mountain, Taihang Mountain, Baodu Mountain, and Linlu Mountain came and went without end. Later, the disciple Seng Xi invited Master Shan to propagate the Dharma in Fenqu, but Master Shan did not agree. Seng Xi said, 'I have invited you more than thirty times, wearing out my heels, but the vows I have made are difficult to abandon. How can you bear to refuse?' So Master Shan went and lived in Matou Mountain, and the scholars of Bing Prefecture flocked to him. Therefore, they were divided into four groups and placed in places such as the East and West Two Monasteries, Beipan, and Dahuang. During the Renshou era, his teachings flourished even more, which is what the sutras refer to as the 'ten kasinas'. As he was dying, he told his disciples, 'When I was young, I lived in the mountains and gained nothing, surviving by eating small pebbles. Now I suffer from a cold and congealed condition in my intestines, probably due to the accumulated effects of that past. After I die, you can cut open my abdomen to see.' And he admonished his disciples to diligently advance in their studies of the Dharma. He also ordered that he be buried in a jar, rather than cremated, so as not to harm living beings. He finally passed away in Dahuang Rock.
則大業之元。三月十一日也。襲始為絳人。晚居晉之寶嚴寺充直歲。督丁夫種田。見殺水陸諸蟲之酷。復循故業。善之終也。襲適不在。久之訪問。人莫知者。因就山設會悲慟。地忽爆裂。聲震山林。而葬甕涌出。骸骨雪粲。舌紅赤鮮映。遂兩分之以塔焉。襲以貞觀十五年正月九日卒。春秋六十四。
晉之小榆山僧集。亦有操行。聚徒不為規矩。聽其自得。雖地鼠猶馴附。至可手執。在他人則否。
隋僧照
京兆人。未詳氏族。幼師靜藹出家。所至感化。屢獲祥徴。第恐眩眾。輒隱閟不敢泄。周氏廢教。乃復獨處秦嶺。禪燕自娛。每顧影笑曰。世寧有樂過於此者乎。彼朝市間。俯仰塵俗。一何鄙陋哉。逮隋室隆興。佛運益啟。遂筑神田寺于鄠縣南山之田穀。聚徒綜業。名振渭川。方文皇在御。詔僕射楊素。入山宣旨邀之。不奉詔。上愈益敬慕。仍遣素致香幣。而申之以詔曰。禪師德居物議。道映邃初。窮處巖阿。養素崇業。朕甚嘉焉。今送供奉。用展翹敬。素亦有所施予。且請受歸戒。皆不許。大業七年。終於所居寺。
隋僧粲
姓孫氏。汴梁陳留人也。幼年遊學河北河南。東西關隴。備歷齊陳周境。工問難。善機譎。自號為三國論師。開皇十年。詔住京師興善寺。十七年詔補為二十
【現代漢語翻譯】 現代漢語譯本：大業元年三月十一日。釋襲最初是絳地人，晚年居住在晉地的寶嚴寺，負責管理寺里的事務，督促佃戶耕田。他看到人們殘酷地殺害水陸各種蟲類，又恢復了以前的職業，最終善始善終。釋襲不在的時候，過了很久有人打聽他的訊息，但沒有人知道他的去向。於是人們就在山裡設壇祭祀，悲痛哭泣。忽然，地面爆裂，聲音震動山林，安葬他的瓦罐涌了出來，裡面的骸骨潔白光亮，舌頭紅潤鮮艷。於是人們將他的骸骨分成兩份，分別建塔供奉。釋襲在貞觀十五年正月九日去世，享年六十四歲。
晉地的小榆山僧人釋集，也有高尚的品行。他聚集徒弟但不設立規矩，聽任他們自己領悟。甚至連田鼠都馴服地依附他，可以被人用手抓住，但在其他人那裡就不是這樣。
隋朝僧人釋照，是京兆人，不清楚他的姓氏。他從小跟隨靜藹法師出家，所到之處都能感化他人，多次獲得吉祥的徵兆。但他擔心迷惑眾人，總是隱藏起來不敢泄露。北周時期廢除佛教，他就獨自隱居在秦嶺，以禪定和鳥雀為樂。他常常看著自己的影子笑著說：『世上還有什麼快樂能超過這個呢？那些在朝廷和市場里的人，一舉一動都沾染著世俗的塵埃，多麼鄙陋啊！』等到隋朝興盛，佛教的命運再次開啟，他就在鄠縣南山田穀修建了神田寺，聚集徒弟，從事佛事，名聲震動渭川。當時隋文帝在位，詔令僕射楊素進山宣旨邀請他，他不接受詔令。皇上更加敬佩他，仍然派遣楊素送去香和錢幣，並且用詔書申明：『禪師的德行受到人們的稱讚，他的道行照亮了深遠的過去。他隱居在山巖深處，修養品性，崇尚佛業，朕非常讚賞。現在送上供奉，用以表達朕的敬意。』楊素也想施捨給他一些東西，並且請他接受歸戒，他都沒有答應。大業七年，釋照在自己居住的寺廟裡去世。
隋朝僧人釋粲，姓孫，是汴梁陳留人。他年輕時遊學于河北、河南、關東、隴西，走遍了齊、陳、周的疆域。他擅長辯論，善於隨機應變。自稱為『三國論師』。開皇十年，朝廷下詔讓他住在京城的興善寺。十七年，朝廷下詔任命他為二十
【English Translation】 English version: It was the eleventh day of the third month of the first year of the Daye era. Shi Xi was originally from Jiang. In his later years, he lived in Baoyan Temple in Jin, where he was in charge of temple affairs and supervised tenant farmers in their fields. Seeing the cruelty of killing various aquatic and terrestrial insects, he resumed his former occupation and ultimately ended well. When Shi Xi was away, people inquired about him after a long time, but no one knew his whereabouts. So people set up an altar in the mountains to mourn and weep. Suddenly, the ground burst open, the sound shaking the mountains and forests, and the earthenware jar in which he was buried emerged. The bones inside were white and bright, and the tongue was red and fresh. So people divided his bones into two parts and built pagodas to enshrine them. Shi Xi died on the ninth day of the first month of the fifteenth year of the Zhenguan era, at the age of sixty-four.
The monk Shi Ji of Xiaoyu Mountain in Jin also had noble conduct. He gathered disciples but did not establish rules, allowing them to understand on their own. Even field mice were tamed and attached to him, and could be held by hand, but not by others.
The Sui Dynasty monk Shi Zhao was from Jingzhao, and his surname is unknown. He became a monk at a young age, following the Dharma Master Jing'ai. Wherever he went, he could influence others and repeatedly received auspicious signs. But fearing that he would confuse the masses, he always hid them and dared not reveal them. During the Zhou Dynasty's suppression of Buddhism, he lived alone in the Qinling Mountains, taking pleasure in meditation and birds. He often looked at his shadow and smiled, saying, 'Is there any joy in the world greater than this? Those in the court and market are stained with worldly dust in every move, how vulgar!' When the Sui Dynasty flourished and the fate of Buddhism was opened again, he built Shentian Temple in Tiangu, Nanshan, Hu County, gathered disciples, and engaged in Buddhist affairs, his reputation shaking the Wei River. At that time, Emperor Wen of Sui was in power, and ordered the Minister Yang Su to enter the mountain to proclaim the imperial decree and invite him, but he did not accept the decree. The emperor admired him even more, and still sent Yang Su to send incense and coins, and declared in the imperial decree: 'The Chan Master's virtue is praised by the people, and his Tao illuminates the distant past. He lives in seclusion in the depths of the mountains, cultivating his character and respecting Buddhist affairs, which I greatly appreciate. Now I send offerings to express my respect.' Yang Su also wanted to give him something and asked him to accept the precepts of refuge, but he did not agree. In the seventh year of the Daye era, Shi Zhao died in the temple where he lived.
The Sui Dynasty monk Shi Can, surnamed Sun, was from Chenliu, Bianliang. In his youth, he traveled and studied in Hebei, Henan, Guandong, and Longxi, traveling all over the territories of Qi, Chen, and Zhou. He was good at debate and resourceful. He called himself the 'Three Kingdoms Debater'. In the tenth year of the Kaihuang era, the court ordered him to live in Xingshan Temple in the capital. In the seventeenth year, the court ordered him to be appointed as the twentieth
五眾第一摩訶衍匠。故著十種大乘論。謂一通二平三逆四順五接六挫七迷八夢九相十中道也。仍于總化寺敷通。以攝學眾。又著十地論兩卷。仁壽二年。詔諸州置塔。內出所藏舍利。選天下有道僧行分往以葬。且約同日下坎。帝于內道場。盛作功德。以候四方瑞應之報。粲率洪遵律師等陛辭。帝曰。法師等可遂因化事。以榮還鄉壤。粲獲葬舍利于汴州廣福寺。其光景香氣之瑞。詳于別錄。仁壽之季。復以葬之滑州修德寺。其光景香氣。愈益奇熾。帝屢加歎賞。有道士褚揉者。善莊老。一日詔公卿畢集。講老子。唯沙門不許預坐。粲聞之。率門人十餘。𢹂行床。排防衛。徑至其地而坐。揉方序王。且未命文。而粲即抗言激刺。然詞若俳謔。而義寔張詮。席因散。或以聞。帝曰。朕得與此人同時。顧非福邪。齊王暕欽渴談論。時沙門吉藏得玄辯名。王每欲摧挫之。大業五年。大張法筵于其第。會者三十餘人。請藏升座。粲命章標問。聽者謂藏無以酬。及藏牒難接解。又謂粲必無以嗣進。如是往還四十餘番。藏猶開析不滯。王止之。更令次座續答。粲續問又二三十番而退。王起執粲手而謝曰名不虛得。名不虛得。贈麈尾什物。以褒顯之。
九年卒于興善。春秋八十五。弟子僧鸞僧鳳。鸞返俗出仕。鳳別有傳。
【現代漢語翻譯】 現代漢語譯本 五眾第一的摩訶衍匠（Mahāyāna architect，大乘的工匠）。因此撰寫了十種大乘論著，分別是：一、通；二、平；三、逆；四、順；五、接；六、挫；七、迷；八、夢；九、相；十、中道。然後在總化寺廣泛宣講，以攝受學習的僧眾。又撰寫了《十地論》兩卷。仁壽二年，皇帝下詔在各州建造佛塔，取出所藏的舍利（Śarīra，佛陀或高僧火化后的遺骨）。挑選天下有道的僧人分頭前往安葬，並且約定在同一天下葬。皇帝在內道場盛大地舉行功德法會，以等待四方祥瑞的應驗。粲（Càn，人名）率領洪遵律師等人告辭。皇帝說：『法師們可以藉此機會弘揚佛法，光榮地返回家鄉。』粲在汴州廣福寺安葬了舍利，其光芒景象和香氣的祥瑞，詳細記載在別的記錄中。仁壽末年，又在滑州修德寺安葬舍利，其光芒景象和香氣，更加奇異熾盛。皇帝多次加以讚歎賞識。有道士褚揉，擅長莊子和老子的學說。一天，皇帝詔令公卿全部聚集，講解老子，唯獨沙門（Śrāmaṇa，佛教出家人的通稱）不許參加。粲聽到后，率領門人十餘人，攜帶行床，突破防衛，直接到那裡坐下。褚揉剛要開始講述王道，還沒有開始正式講經，粲就立刻慷慨激昂地發言，言辭雖然像滑稽戲謔，但義理確實是闡揚佛法。聚會因此解散。有人把這件事稟告了皇帝，皇帝說：『朕能和這個人同時代，難道不是福氣嗎？』齊王暕（Jiǎn，人名）欽佩渴望佛法談論，當時沙門吉藏（Jízàng，人名）以玄妙的辯才聞名。齊王常常想挫敗他。大業五年，在自己的府邸大擺法筵，聚集了三十多人，請吉藏升座。粲命章標提問，聽眾認為吉藏無法回答。等到吉藏詳細地辯駁解答，又認為粲一定無法繼續追問。像這樣來來回回四十多番，吉藏仍然能夠清晰地分析，沒有滯礙。齊王阻止了他，改令次座繼續回答。粲繼續提問了二三十番後退下。齊王起身握著粲的手道歉說：『名不虛傳，名不虛傳。』贈送麈尾等物品，以表彰他的才能。 九年，粲在興善寺去世，享年八十五歲。弟子僧鸞（Sēngluán，人名）和僧鳳（Sēngfèng，人名）。僧鸞還俗出仕，僧鳳另有傳記。
【English Translation】 English version He was the foremost Mahāyāna architect (Mahāyāna architect) among the five groups. Therefore, he wrote ten kinds of Mahāyāna treatises, namely: 1. Thoroughness; 2. Equality; 3. Opposition; 4. Compliance; 5. Connection; 6. Frustration; 7. Confusion; 8. Dream; 9. Appearance; 10. The Middle Way. Then, he widely lectured at the Zonghua Temple to gather the learning Sangha. He also wrote two volumes of the Treatise on the Ten Stages (Daśabhūmika-śāstra). In the second year of the Renshou era, the emperor issued an edict to build pagodas in various states, taking out the Śarīra (Śarīra, relics of the Buddha or eminent monks after cremation) that were stored. He selected virtuous monks from all over the country to go and bury them separately, and agreed to bury them on the same day. The emperor held a grand merit ceremony in the inner Daog場 (Dàocháng, place for practicing the Way), waiting for the auspicious responses from all directions. Càn (Càn, personal name) led the Vinaya master Hongzun and others to bid farewell. The emperor said, 'Masters, you can take this opportunity to promote the Dharma and gloriously return to your hometown.' Càn buried the Śarīra in Guangfu Temple in Bianzhou. The auspiciousness of its light and fragrance is detailed in other records. At the end of the Renshou era, he buried the Śarīra in Xiude Temple in Huazhou. Its light and fragrance became even more extraordinary and flourishing. The emperor repeatedly praised and admired it. There was a Taoist priest named Chu Rou, who was good at the doctrines of Zhuangzi and Laozi. One day, the emperor ordered all the ministers to gather and lecture on Laozi, but only Śrāmaṇa (Śrāmaṇa, a general term for Buddhist monks) were not allowed to participate. When Càn heard about it, he led more than ten of his disciples, carrying their walking beds, broke through the defense, and sat down directly there. Chu Rou was about to begin to talk about the way of the king, and had not yet officially started lecturing, Càn immediately spoke out with passion, although his words were like farcical jokes, but the meaning was indeed to promote the Dharma. The gathering was therefore dismissed. Someone reported this to the emperor, who said, 'Is it not a blessing that I can be in the same era as this person?' Prince Jian of Qi admired and longed for Dharma discussions. At that time, the Śrāmaṇa Jízàng (Jízàng, personal name) was famous for his profound eloquence. The prince often wanted to defeat him. In the fifth year of the Daye era, he held a grand Dharma banquet in his mansion, gathering more than thirty people, and invited Jízàng to take the seat. Càn ordered Zhang Biao to ask questions, and the audience thought that Jízàng could not answer. When Jízàng refuted and answered in detail, they thought that Càn would definitely not be able to continue to ask questions. After more than forty rounds back and forth like this, Jízàng was still able to analyze clearly without stagnation. The prince stopped him and ordered the next seat to continue answering. Càn continued to ask questions for twenty or thirty more rounds before retreating. The prince got up, held Càn's hand and apologized, saying, 'The name is not in vain, the name is not in vain.' He presented a duster and other items to commend his talent. In the ninth year, Càn passed away at Xingshan Temple at the age of eighty-five. His disciples were Sēngluán (Sēngluán, personal name) and Sēngfèng (Sēngfèng, personal name). Sēngluán returned to secular life and became an official, and Sēngfèng has a separate biography.
隋洪遵
相州時氏子。八歲出家。從師受業。即有聲。既受具。專務律部。每曰。住持遺法。尚有賴於此耳。三夏諮詢。僅知大旨。初依嵩高少林寺資云公。習律之外。兼聽華嚴大論。時鄴下暉公。方弘四分。因負笈造焉。徒眾五百。顧莫出其右者。暉亦蔽于巧佞。不能知也。一日暉盛集。遵盡束暉所制疏。捧入堂中。置案上曰。碌碌論下久矣。凡覆講豎論。都未嘗見試。是則師資之道。擁而不通。敢以此疏還之。后往云所。云即令升座。吐述微妙。迥出常流。因卒學大論。以發明慧解。俄入禪林。造詣不可測。時逾十稔。及歸猶以毗尼弘化。四遠趨風。徒盈千數。齊文宣詔以為斷事沙門。如五眾有墜憲綱。使據律斷之。青齊久諍訟。上命遵和解之。且懲治其無賴者。曲當物情。法侶欣服。齊季之亂。偕名僧慧遠等。隱於白鹿巖中。周既渾一。舉居嵩岳。開皇七年詔俱五大德赴闕。尉勞勤至。令並弟子十人。居興善寺。有司為致四事供養。十一年。詔偕天竺沙門譯經。十六年。詔充律眾主。就崇敬寺講律。先是關內素奉僧祇。於四分則鮮聽稟。遵乃為設權機。卒致流通。仁壽二年。詔送舍利于衛之福聚寺。紅赤二光。照灼近遠。四年詔曰。朕秪承肇命。撫育生民。遵奉聖教。重興像法。而如來大慈。覆護群品。
【現代漢語翻譯】 隋朝的洪遵（Hongzun） 相州（Xiangzhou）時氏之子。八歲出家。跟隨師父學習。已經很有名聲。受具足戒后，專心研究律部。他常說：『住持佛法，還要依靠這些啊。』三個夏天都在諮詢學習，僅僅知道大概的意思。起初依止嵩高山少林寺（Songgao Shaolin Temple）的資云（Ziyun）法師，學習戒律之外，還聽《華嚴大論》（Huayan Great Treatise）。當時鄴下（Ye Xia）的暉（Hui）法師，正在弘揚《四分律》（Si Fen Lu），於是揹著書箱去拜訪他。門徒有五百人，但沒有人能超過他。暉法師也被他的巧言令色所矇蔽，不能瞭解他。一天，暉法師盛大的集會，洪遵把暉法師所著的疏文全部捆起來，捧到堂中，放在案上說：『碌碌無為地在您的理論下學習很久了，凡是復講和豎立理論，都沒有見過實踐檢驗。這樣師父和弟子的關係，擁塞而不通暢。敢於把這些疏文還給您。』後來前往資云法師那裡，資云法師就讓他升座，講述精妙的道理，遠遠超出常人。於是最終學習了《大論》，用來啓發智慧和理解。不久進入禪林，造詣深不可測。時間超過十年。等到回來后仍然用戒律來弘揚佛法，四面八方的人都來歸附，門徒成千上萬。齊文宣帝（Qi Wenxuan Emperor）下詔讓他擔任斷事沙門（Duanshi Shamen），如果五眾（Wu Zhong）有違反戒律綱常的，就讓他根據戒律來判決。青州（Qingzhou）和齊州（Qizhou）長期有爭訟，皇上下令洪遵去調解，並且懲治那些無賴之徒，完全符合民情，僧侶們都很信服。齊朝末年的戰亂，他和名僧慧遠（Huiyuan）等一起，隱居在白鹿巖（Bailu Rock）中。北周（Northern Zhou Dynasty）統一后，被舉薦居住在嵩山（Song Mountain）。開皇七年（Kaihuang 7th Year），隋文帝（Emperor Wen of Sui）下詔讓他們五位大德一起去京城，慰問和賞賜非常周到，讓他們和弟子十人，居住在興善寺（Xingshan Temple），有關部門為他們提供生活所需。開皇十一年（Kaihuang 11th Year），下詔讓他和天竺（Tian Zhu，India）的沙門一起翻譯佛經。開皇十六年（Kaihuang 16th Year），下詔讓他擔任律眾主，在崇敬寺（Chongjing Temple）講解戒律。此前關中（Guanzhong）地區一向信奉僧祇（Sengqi），對於《四分律》很少聽聞和稟受。洪遵於是為他們設定方便之法，最終使得《四分律》得以流通。仁壽二年（Renshou 2nd Year），隋文帝下詔將舍利（Relic）送到衛州（Wei Zhou）的福聚寺（Fuju Temple）。紅色和赤色的光芒，照耀得很遠很亮。仁壽四年（Renshou 4th Year），隋文帝下詔說：『朕繼承天命，撫養百姓，遵奉聖教，重興佛法。而如來（Tathagata）的大慈悲，覆蓋和保護著眾生。』
【English Translation】 Hongzun of the Sui Dynasty He was a son of the Shi family of Xiangzhou (Xiangzhou, a prefecture in ancient China). He became a monk at the age of eight. He studied with a teacher and quickly gained a reputation. After receiving the full monastic precepts, he devoted himself to the study of the Vinaya (Vinaya, the collection of rules and regulations for monastic life). He often said, 'Upholding the Dharma depends on this.' After consulting and studying for three summers, he only grasped the general meaning. Initially, he relied on Master Ziyun (Ziyun) of Shaolin Temple (Songgao Shaolin Temple) on Mount Song (Song Mountain). In addition to studying the Vinaya, he also listened to the 'Huayan Great Treatise' (Huayan Great Treatise). At that time, Master Hui (Hui) of Ye Xia (Ye Xia, an area south of the city of Handan) was propagating the 'Four-Part Vinaya' (Si Fen Lu). So, he carried his books and went to visit him. Among the five hundred disciples, none surpassed him. Master Hui was also deceived by his clever and flattering words and could not understand him. One day, at a grand gathering of Master Hui, Hongzun bundled up all the commentaries written by Master Hui, carried them into the hall, and placed them on the table, saying, 'I have been studying under your theories without any progress for a long time. Whenever there are reviews and establishment of theories, I have never seen any practical tests. Thus, the relationship between teacher and disciple is blocked and not flowing. I dare to return these commentaries to you.' Later, he went to Master Ziyun. Master Ziyun then asked him to ascend the seat and expound subtle principles, far surpassing ordinary people. So, he finally studied the 'Great Treatise' to enlighten wisdom and understanding. Soon after, he entered the Chan (Zen) forest, and his attainments became unfathomable. More than ten years passed. When he returned, he still used the Vinaya to propagate the Dharma. People from all directions came to him, and his disciples numbered in the thousands. Emperor Wenxuan of Qi (Qi Wenxuan Emperor) issued an edict appointing him as a 'Disciplinary Arbiter Monk' (Duanshi Shamen). If any of the five groups (Wu Zhong, the five categories of Buddhist disciples) violated the precepts, he would judge them according to the Vinaya. Qingzhou (Qingzhou) and Qizhou (Qizhou) had long-standing disputes. The emperor ordered Hongzun to mediate and punish the ruffians, which was completely in accordance with the people's wishes, and the Sangha (Sangha, the Buddhist monastic community) was convinced. During the chaos at the end of the Qi Dynasty, he and the famous monk Huiyuan (Huiyuan) and others lived in seclusion in Bailu Rock (Bailu Rock). After the Northern Zhou Dynasty (Northern Zhou Dynasty) unified the country, he was recommended to reside on Mount Song (Song Mountain). In the seventh year of the Kaihuang era (Kaihuang 7th Year), Emperor Wen of Sui (Emperor Wen of Sui) issued an edict summoning the five great virtues to the capital. The emperor's greetings and rewards were very generous, and he allowed them and ten disciples to reside in Xingshan Temple (Xingshan Temple), with the relevant departments providing for their needs. In the eleventh year of the Kaihuang era (Kaihuang 11th Year), he was ordered to translate scriptures with the Shramanas (Shramanas, wandering ascetics) from Tian Zhu (Tian Zhu, India). In the sixteenth year of the Kaihuang era (Kaihuang 16th Year), he was ordered to serve as the head of the Vinaya community and lecture on the Vinaya at Chongjing Temple (Chongjing Temple). Previously, the Guanzhong (Guanzhong) region had always revered the Sanghika (Sengqi), and rarely heard or received the 'Four-Part Vinaya'. Hongzun then set up expedient means for them, and eventually the 'Four-Part Vinaya' was circulated. In the second year of the Renshou era (Renshou 2nd Year), Emperor Wen of Sui issued an edict to send the relics (Relic) to Fuju Temple (Fuju Temple) in Weizhou (Wei Zhou). Red and scarlet lights illuminated far and wide. In the fourth year of the Renshou era (Renshou 4th Year), Emperor Wen of Sui issued an edict saying, 'I have inherited the mandate of heaven, nurtured the people, followed the holy teachings, and revived the Dharma. And the great compassion of the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) covers and protects all beings.'
感見舍利。開導含生。朕已分佈近遠。皆起靈塔。其間諸州猶有未遍。令更請大德。奉送舍利。各往諸州。依前起塔。所請之僧。必須德行。可遵善解法相。庶能宣揚佛教。感悟遇迷。宜集諸寺三綱。詳共推擇。錄以奏聞。當與一切蒼生。同斯福業。遵乃承命搜舉。頗葉時論。又詔三十餘州。起塔函藏舍利。一時入塔。遵復送至隆聖寺。瑞相具別錄。俄詔知寺任厥績允懋。大業四年五月十九日。卒于興善。壽七十九。其著述有大統鈔五卷行世。
當隋之初。道洪法騰法淵等。並有聲之士。正像之綱維也。后皆不知所終。
隋法進
早年師事益州綿竹縣。響應山玉女寺輝禪師出家。后從定法師受十戒。恭謹謙恪。常依輝研習水觀。寺之竹林棲四虎。每進入定。虎則馴繞左右。如捍衛狀。人跡為絕。鄰之樵者。竊窺之。無所見。獨見湛水凝止繩床上。因再投石其中。既而進出定。覺心痛。遍詢之得其故。明日使其人。于定時必盡去所投石。痛即差。開皇間。皇子秀。以蜀王之國治成都。而妃患心腹殊劇。時白崖鳴鶴諸方士。皆莫治。遂遣長史張英。即其寺請起進。進不可曰。吾住茲山。且八十年。其性之無所動搖。與木石類。強之有死而已。既還報。王益遣官屬車從奉迎。不少懈。進守志愈奮厲。王怒
【現代漢語翻譯】 現代漢語譯本：
（皇帝）感到（佛）舍利（Buddha's relics）的感應，可以開導有情眾生。朕已經將（佛）舍利分佈到遠近各地，都建起了靈塔（sacred pagoda）。其間有些州還沒有普及到，命令再次邀請大德高僧，恭送（佛）舍利，各自前往各州，按照之前的規制建造佛塔。所邀請的僧人，必須要有德行，可以遵循並善於理解佛法，這樣才能宣揚佛教，感化開悟那些迷惑之人。應該召集各寺廟的三綱（佛教寺院中的三個主要負責人），詳細共同推選，記錄下來上奏朝廷。當與天下百姓，共同成就這樁福業。遵（人名）於是接受命令搜尋舉薦，頗合當時的輿論。又下詔給三十多個州，建造佛塔用匣子珍藏（佛）舍利，一時之間全部安放入塔。遵又將（佛）舍利送到隆聖寺，（其中）瑞相都詳細記錄在別冊中。不久後下詔任命知寺任厥績允懋。大業四年五月十九日，（任厥績）在興善寺圓寂，享年七十九歲。他的著作有《大統鈔》五卷流傳於世。
當隋朝初期，道洪、法騰、法淵等人，都是有聲望的人士，是匡正佛法的棟樑。後來都不知道他們的最終結局。
隋法進（人名）
早年師從益州綿竹縣響應山玉女寺的輝禪師出家。後來跟隨定法師受十戒。恭敬謹慎。常常跟隨輝禪師研習水觀（一種禪修方法）。寺廟的竹林里棲息著四隻老虎，每次（法進）進入禪定，老虎就會馴服地圍繞在他左右，如同護衛一般。人跡罕至。鄰居的樵夫，偷偷地窺視他，卻什麼也看不見，只看見清澈的水凝結在繩床上。於是再次向水中投擲石頭。不久后法進出定，感覺到心痛。四處詢問才得知緣由。第二天讓那個人，在（法進）入定時務必將投擲的石頭全部拿走，疼痛就消失了。開皇年間，皇子秀，以蜀王的身份治理成都，而王妃患有心腹重病。當時白崖、鳴鶴等各地的方士，都無法醫治。於是派遣長史張英，前往玉女寺邀請法進。法進拒絕說：『我居住在這座山裡，已經八十年了，我的心性沒有什麼可以動搖的，和木頭石頭一樣。強迫我只有死路一條。』張英返回稟報后，蜀王更加派遣官屬車隊，恭敬地迎接法進，沒有絲毫懈怠。法進堅守志向更加奮發努力。蜀王大怒。
【English Translation】 English version:
(The emperor) sensed the auspicious response of the (Buddha's) Śarīra (Buddha's relics), which can enlighten sentient beings. I have already distributed the (Buddha's) Śarīra to places near and far, and built sacred Stūpas (sacred pagoda) everywhere. Some prefectures have not yet been reached, so I order that virtuous monks be invited again to respectfully deliver the (Buddha's) Śarīra to various prefectures and build pagodas according to the previous regulations. The monks invited must be virtuous, able to follow and understand the Dharma well, so that they can propagate Buddhism and enlighten those who are confused. The Saṃghas (the three principal officers of a Buddhist monastery) of all monasteries should be gathered to carefully select and recommend candidates, and report them to the court. May all living beings share in this blessed endeavor. Zun (person's name) then accepted the order to search and recommend, which was in line with the public opinion at the time. An edict was also issued to more than thirty prefectures to build pagodas to enshrine the Śarīra in caskets, and all were placed in the pagodas at the same time. Zun then sent the Śarīra to Longsheng Temple, and the auspicious signs were recorded in detail in a separate book. Soon after, an edict was issued appointing the abbot Ren Jueji Yunmao. On the 19th day of the fifth month of the fourth year of the Daye era, (Ren Jueji) passed away at Xingshan Temple at the age of seventy-nine. His writings include the five-volume 'Datong Chao', which is circulated in the world.
At the beginning of the Sui Dynasty, Dao Hong, Fa Teng, and Fa Yuan were all renowned figures and pillars of the orthodox Dharma. Later, their final fates were unknown.
Sui Fajin (person's name)
In his early years, he became a monk under the tutelage of Chan Master Hui of Yunu Temple on Xiangying Mountain in Mianzhu County, Yizhou. Later, he received the ten precepts from Dharma Master Ding. He was respectful and humble. He often followed Chan Master Hui to study water contemplation (a meditation method). Four tigers lived in the bamboo forest of the temple. Every time (Fajin) entered Samādhi (meditative state), the tigers would docilely surround him, as if guarding him. Human traces were rare. A woodcutter from the neighborhood secretly peeked at him, but saw nothing, only clear water congealed on the rope bed. So he threw stones into the water again. Soon after Fajin emerged from Samādhi and felt a pain in his heart. After inquiring everywhere, he learned the reason. The next day, he had that person remove all the stones thrown when (Fajin) entered Samādhi, and the pain disappeared. During the Kaihuang era, Prince Xiu, as the Prince of Shu, governed Chengdu, but the princess suffered from severe heart and abdominal pain. At that time, alchemists from Baiya, Minghe, and other places were unable to cure her. So he sent the chief secretary Zhang Ying to Yunu Temple to invite Fajin. Fajin refused, saying, 'I have lived in this mountain for eighty years, and my nature cannot be shaken, like wood and stone. Forcing me will only lead to death.' After Zhang Ying returned to report, the Prince of Shu sent officials and carriages to respectfully welcome Fajin, without the slightest懈怠. Fajin adhered to his aspirations and became more vigorous and diligent. The Prince of Shu was furious.
躬造其地。將加罪。及見進。顧復戰汗。不能自已。遽曰。禪師慈悲。望救病苦。進徐應曰。殺羊取心。以充庖廚。則羊之痛有甚於妃者。王曾不少加愛焉。今妃稍痛。而愛如此。則王之於情念重。而道念輕矣。尚何以召我哉。王亟慚愧懺悔。遂出山。且不肯騎乘。請自以杖屨隨王后。頃之則先二日至。造堂見妃。妃亦流汗。疾從而脫然。施帛五百匹。納衣伽黎什物等。進令盥手。執所施物。祝願畢。而悉送輸之法聚寺。助營構。即辭去。當是時。王獨與妃見進足高去地可四五寸。大業十三年正月八日。終於山中。
隋真慧
姓陳氏。河北陜人。少為父母逼妻之。非其志也。年甫冠。罹二親憂。因亦遣累。入道于鄉之大通寺清禪師所。時則開皇十二年也。既受具。依靜洪律師習毗尼。再閱寒暑。乃詣詢禪師于衛州林落泉。究定學焉。歲余頎挹風概。詢公授以分燈之記。俾住山西陶研。未至。十八年。慧由白鹿山柢百家巖坐夏。或謂。首山麻谷尤勝絕。秋遂趨蒲坂。築室以安四眾。贏糧躡[尸@憍]。蔚成叢社。歷十有八載。而獲利益者。不可殫紀。然獨杰昂二子為稱首。仁壽四年。詔住棲巖寺。大業元年。餌黃菁辟榖百日。而貌愈敷腴。其徒有竊效之者。不能也。徙居杯盤谷。虎為之避。雖僻遠無測景之
【現代漢語翻譯】 現代漢語譯本： 親自前往那個地方，本打算降罪，等到見到（王后）進來，回頭看（王后）戰慄流汗，不能自已，立刻說：『禪師慈悲，希望救治我的病苦。』進徐回答說：『殺羊取心，用來充當廚房的食物，那麼羊的痛苦比王后更甚。大王您曾經沒有稍微地愛惜它們。現在王后稍微疼痛，而您的愛如此之深，那麼大王您對於情愛的思念重，而對於佛法的信念輕了。還憑什麼召喚我呢？』國王非常慚愧懺悔，於是走出山，並且不肯騎馬，請求自己拿著手杖和鞋子跟隨王后。不久就先（王后）兩天到達。到佛堂拜見王后，王后也流汗，疾病因此完全消失。施捨絲綢五百匹，以及袈裟等物品。進令（王后）洗手，拿著所施捨的物品，祝願完畢，而全部送給法聚寺，幫助營建。隨即告辭離去。當時，國王獨自和王后看見進的腳高高地離開地面大約四五寸。大業十三年正月八日，（進）在山中去世。
隋朝的真慧禪師 姓陳，是河北陜人。年輕時被父母逼迫娶妻，這不是他的意願。剛成年，就遭遇父母去世的憂傷，因此也擺脫了牽累，在鄉里的大通寺清禪師那裡出家。當時是開皇十二年。受具足戒后，跟隨靜洪律師學習毗尼（戒律），過了兩年，就到衛州林落泉拜訪詢禪師，深入研究佛法。一年多后，（真慧）非常仰慕（詢禪師）的風範，詢公授予他分燈的憑證，讓他住在山西陶研。還沒到那裡，開皇十八年，慧由白鹿山前往百家巖坐禪修行。有人說，首山麻谷更加殊勝，秋天就前往蒲坂，建造房屋來安置四眾弟子，帶著糧食，蔚然成風，形成了叢林社團。經歷了十八年，而獲得利益的人，不可勝數。然而只有杰昂二位弟子最為出色。仁壽四年，朝廷下詔讓他住在棲巖寺。大業元年，服用黃菁來辟榖一百天，而容貌更加豐潤。他的徒弟有偷偷效仿的，卻不能成功。遷移到杯盤谷居住，老虎都為他躲避。即使是偏僻遙遠無法預測的地方
【English Translation】 English version: He personally went to that place, intending to punish her. When he saw (the queen) enter, he looked back and saw (the queen) trembling and sweating, unable to control herself. She immediately said, 'Compassionate Zen Master, I hope you can relieve my suffering.' Jin Xu replied, 'Killing a sheep to take its heart to fill the kitchen, then the pain of the sheep is even greater than that of the queen. Your Majesty has never cherished them even slightly. Now that the queen is in slight pain, and your love is so deep, then Your Majesty's thoughts of love are heavy, and your faith in the Dharma is light. Then what can you summon me for?' The king was very ashamed and repented, so he walked out of the mountain, and refused to ride a horse, requesting to follow the queen with his staff and shoes. Soon he arrived two days before (the queen). He went to the hall to see the queen, and the queen was also sweating, and the disease was completely gone. She donated five hundred bolts of silk, as well as kasaya (monk's robe) and other items. Jin ordered (the queen) to wash her hands, hold the donated items, and after the blessing was completed, all of them were sent to Fajusi Temple to help build it. Then he bid farewell and left. At that time, the king and the queen alone saw Jin's feet four or five inches above the ground. On the eighth day of the first month of the thirteenth year of Daye, (Jin) passed away in the mountains.
Zen Master Zhenhui of the Sui Dynasty His surname was Chen, and he was from Shan, Hebei. When he was young, he was forced by his parents to marry a wife, which was not his intention. As soon as he came of age, he encountered the sorrow of his parents' death, so he also got rid of the burden and became a monk at Datong Temple under Zen Master Qing in his hometown. At that time, it was the twelfth year of Kaihuang. After receiving the full precepts, he followed Lawyer Jinghong to study Vinaya (discipline), and after two years, he went to Weizhou Linluoquan to visit Zen Master Xun and study Buddhism in depth. More than a year later, (Zhenhui) greatly admired (Zen Master Xun)'s demeanor, and Master Xun granted him the certificate of dividing the lamp, allowing him to live in Taoyan, Shanxi. Before he arrived there, in the eighteenth year of Kaihuang, Hui went from Bailu Mountain to Baijiayan to practice Zen meditation. Some people said that Shoushan Magu was even more outstanding, so in the autumn he went to Puban, built houses to accommodate the fourfold Sangha, carried food, and formed a flourishing community. After eighteen years, the number of people who benefited from it was countless. However, only the two disciples Jie and Ang were the most outstanding. In the fourth year of Renshou, the imperial court issued an edict ordering him to live in Qiyan Temple. In the first year of Daye, he took Huangjing to practice Bigu (abstaining from grains) for a hundred days, and his appearance became more plump. Some of his disciples secretly imitated him, but they could not succeed. He moved to live in Beipan Valley, and tigers avoided him. Even in remote and unpredictable places
器。而起居飲食。不失常節。若有神物以相之。大業十一年。十月七日。以疾卒于麻谷。春秋四十七。阇維塔舍利如法。
新修科分六學僧傳卷第十三 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十四
浙東沙門 曇噩 述
戒學
弘法科(四)
唐僧晃
綿州涪城南昌馮氏子。軀幹頎碩。貌氣雄毅。學博材敏。幼負鄉里譽。嘗夢手持日月。坐太虛中。自視光采晃然。因即以立名焉。苦求父母出家。父母恐其逸去。夜系兩足屋柱上。忽自解。乃嘆曰。志之所在。天地鬼神從之。況他物哉。父母感悟。使依彖法師受業。夙夜匪懈。卒通大小乘學。會梁末周初。法復淆濫。晃獨操守。非類弗親。登壇之後。偏攻十誦。周保定間。進習僧祇。又稟心法于曇相禪師。及開禪師等。既而遐邇頌德。聲達天朝矣。武皇帝詔于明德殿法集。授職本州三藏。有隋啟祚。仍以僧正。匡御本州。益部欽風。前後州主。皆授戒香。開皇十五年。別置頭陀眾于所住之振響寺。以導墮窳。仁壽后。率寺眾轉藏經。週而復始。供給䞋施。一出檀越。武德初終於所住。春秋八十五。方其將終之際。蓮池竭。慈竹凋。薔薇冬時盛華。識者以為榮枯兩
【現代漢語翻譯】 現代漢語譯本： 器皿。而且起居飲食，不失去正常的規律。好像有神靈在幫助他一樣。大業十一年（615年）十月七日，因病在麻谷去世，享年四十七歲。荼毗（dú pí，火葬）后得到的舍利如法安置。
新修科分六學僧傳卷第十三 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十四
浙東沙門 曇噩（Tán è） 述
戒學
弘法科(四)
唐僧晃（Táng Sēng Huàng）
綿州涪城南昌馮氏之子。身材高大魁梧，容貌氣概雄偉剛毅。學識淵博，才華敏捷。從小就享有鄉里的美譽。曾經夢見自己手持日月，坐在太空中，自己身上光彩照耀。因此就用這個夢境來取名。他苦苦哀求父母允許他出家。父母擔心他逃走，晚上用繩子把他的兩隻腳綁在屋柱上。但他忽然自己解開了繩索，於是感嘆道：『志向所在，天地鬼神都會順從，更何況其他東西呢！』父母被他的誠心感動，讓他依止彖（Tuàn）法師受業。他早晚勤奮不懈，最終通達大小乘佛學。正逢梁朝末年和周朝初期，佛法再次出現混亂衰敗的局面，僧晃獨自堅守操行，不與行為不正的人親近。登上講壇之後，專門研究《十誦律》。周朝保定年間，又學習《僧祇律》。並且向曇相（Tán Xiāng）禪師及開（Kāi）禪師等稟受心法。不久之後，遠近的人都讚頌他的德行，聲名傳到朝廷。隋文帝下詔在明德殿舉行法會，授予他本州三藏的職位。隋朝建立后，仍然讓他擔任僧正，匡正教化本州。益州的人都欽佩他的風範。前後的州主，都向他求受戒法。開皇十五年（595年），在所居住的振響寺另外設定頭陀眾，用來引導那些行為墮落懈怠的人。仁壽年間之後，帶領寺廟的僧眾轉讀藏經，循環往復，不斷進行。供給的財物和佈施，都出自於檀越（dān yuè，施主）。武德初年，在所居住的寺廟去世，享年八十五歲。當他將要去世的時候，蓮池乾涸，慈竹凋謝，薔薇在冬天盛開，有見識的人認為這是榮盛和衰敗兩種現象同時出現。
【English Translation】 English version: Vessels. Moreover, his daily life and diet were always regular. It was as if divine beings were assisting him. On the seventh day of the tenth month of the eleventh year of the Daye era (615), he passed away due to illness in Magu, at the age of forty-seven. The śarīra (舍利, relics) obtained after cremation (荼毗, dú pí) were enshrined according to the Dharma.
Newly Compiled Biographies of Eminent Monks Classified by Six Studies, Volume Thirteen Supplement to the Wan Xu Zang, Volume 77, No. 1522, Newly Compiled Biographies of Eminent Monks Classified by Six Studies
Newly Compiled Biographies of Eminent Monks Classified by Six Studies, Volume Fourteen
Compiled by Śramaṇa Tán è (曇噩) of Eastern Zhejiang
Study of the Vinaya
Section on Propagating the Dharma (4)
Tang Dynasty Monk Huàng (晃)
He was the son of the Féng family of Nanchang, Fucheng, Mianzhou. He was tall and robust, with a majestic and resolute appearance. He was learned and quick-witted, enjoying a reputation in his hometown from a young age. He once dreamed of holding the sun and moon in his hands, sitting in the vast emptiness, with his body shining brightly. Therefore, he took this dream as his name. He earnestly begged his parents to allow him to leave home. Fearing that he would run away, his parents tied his feet to the pillars of the house at night. However, he suddenly untied himself, and exclaimed, 'Where the will is, heaven and earth and spirits will follow, let alone other things!' His parents were moved by his sincerity and allowed him to study under Dharma Master Tuàn (彖). He was diligent day and night, eventually mastering the teachings of both the Mahāyāna and Hīnayāna. During the late Liang and early Zhou dynasties, when the Dharma was once again in disarray, Huàng alone maintained his integrity, not associating with those of improper conduct. After ascending the platform, he specialized in the Daśa-bhāṇavāra-vinaya (十誦律). During the Baoding era of the Zhou dynasty, he further studied the Mahāsāṃghika-vinaya (僧祇律). He also received the mind-seal from Chan Master Tán Xiāng (曇相) and Chan Master Kāi (開), among others. Soon, his virtue was praised far and wide, and his reputation reached the imperial court. Emperor Wu of the Sui dynasty issued an edict to hold a Dharma assembly in the Mingde Hall, appointing him as the Tripiṭaka Master of his prefecture. After the establishment of the Sui dynasty, he continued to serve as the Saṃghanāyaka (僧正), rectifying and guiding the teachings in his prefecture. The people of Yizhou admired his virtue. The successive prefects all sought the fragrance of his precepts. In the fifteenth year of the Kaihuang era (595), he established a separate Dhūta (頭陀) community at Zhenxiang Temple, where he resided, to guide those who had fallen into depravity and laziness. After the Renshou era, he led the monks of the temple in reciting the Tripiṭaka, repeatedly and continuously. The offerings and donations were all provided by the dānapati (檀越, benefactors). In the early years of the Wude era, he passed away at the temple where he resided, at the age of eighty-five. As he was about to pass away, the lotus pond dried up, the compassionate bamboo withered, and the roses bloomed profusely in winter. Those who were knowledgeable believed that this was the simultaneous appearance of both prosperity and decline.
瑞。必有生滅之徴焉。
唐吉藏
安息國人也。祖以避仇居南海。父遷金陵。而生藏焉。時西竺真諦三藏昉至。父𢹂之以見。諦曰此兒吉祥之所聚也。遂以名。父亦出家。名道諒云。諒平生苦節寡倫。乞食聽法無少怠。每持缽歸。必跣足入塔。遍獻佛像。然後分施。至雖涕涶便利。皆以手承。祝施眾生所應食者。其篤謹之行。始終無歉。然每𢹂藏聽興皇寺道朗法師講。甫七歲。遂依朗出家。而采涉日至。年十九為眾覆述。精辨鋒起。獲譽揚邑。具戒之後。其聞轉盛。陳桂陽王尤所欽禮。隋混壹。遂東遊止嘉祥寺。敷暢如常。時開皇末。煬帝在蕃邸。置四道場。招徠賢彥。召居慧日寺。復于京師。置日嚴寺。教旨又以藏居之。曇獻禪師。請開法華。七眾繁擁。財施填積。既以建諸福田。且為十無盡藏。付獻行檀。卒成曲池大像。偉特高顯。見者翹勤。不能自已。
齊王暕邀藏私第法集。一時至者。六十餘人。仍推藏為論主。沙門僧粲自號三國論師。最先徴問。往還四十餘番。藏體貌閑暇。辭彩秀髮。飛激注射。霶然有餘。四座皆動容而退。王欲更延兩日。眾亦莫之敢抗矣。
大業初。寫法華經二千部。隋之季世。造二十五尊像。舍房供養。別置普賢像。對以坐禪。觀實相理。及義旗初屆京師。
【現代漢語翻譯】 現代漢語譯本：瑞，必然有產生和消滅的徵兆。
唐吉藏（Tang Jizang，人名）
是安息國（Anxi Guo，古國名，位於中亞）人。他的祖先爲了躲避仇家而居住在南海（Nanhai，中國南海）。他的父親遷居到金陵（Jinling，今南京），在那裡生下了吉藏。當時，來自西竺（Xizhu，古代對印度的稱謂）的真諦三藏（Zhendi Sanzang，人名，佛教翻譯家）剛到，他的父親帶著他去拜見。真諦說：『這個孩子是吉祥匯聚的地方。』於是就用這個名字命名他。他的父親也出家了，法號道諒（Daoliang）。道諒一生生活簡樸，很少與人交往，乞食聽法從不懈怠。每次拿著缽回來，必定赤腳進入佛塔，遍獻佛像，然後才分發食物。甚至對於涕唾和大小便，都用手接著，祝願施給眾生應該食用的人。他那篤實恭謹的行為，始終沒有缺失。然而，每次都帶著吉藏去聽興皇寺（Xinghuang Si，寺廟名）的道朗法師（Daolang Fashi，人名）講經。剛滿七歲，就依從道朗出家，並且每天勤奮學習。十九歲時，就能為大眾複述經文，精闢的辯論鋒芒畢露，在揚邑（Yangyi，地名）獲得了讚譽。受具足戒之後，他的名聲更加顯赫。陳桂陽王（Chen Guiyang Wang，人名，可能是陳朝的桂陽王）尤其欽佩禮敬他。隋朝統一天下後，他便向東遊歷，住在嘉祥寺（Jiaxiang Si，寺廟名），像往常一樣宣講佛法。當時是開皇（Kaihuang，隋文帝年號）末年，煬帝（Yangdi，隋煬帝）還在藩邸（Fandi，諸侯王的府邸）時，設定了四個道場，招攬賢才。他被召請到慧日寺（Hui Ri Si，寺廟名）居住。後來又在京師（Jingshi，首都）設定了日嚴寺（Riyan Si，寺廟名），教旨又讓吉藏居住在那裡。曇獻禪師（Tanxian Chanshi，人名）請求他開講《法華經》（Fahua Jing，佛教經典）。聽眾非常多，財物佈施堆積如山。他用這些財物建造了各種福田（Futian，指行善積德的事業），並且作為十無盡藏（Shi Wujin Zang，佛教術語，指無盡的功德寶藏），交給曇獻去施行佈施。最終建成了曲池大像（Quchi Daxiang，佛像名），高大雄偉，見到的人都敬仰勤勉，不能自已。
齊王暕（Qi Wang Jian，人名）邀請吉藏到自己的府邸舉行法會。一時之間，到場的人有六十多人，並推舉吉藏為論主。沙門僧粲（Shamen Sengcan，人名）自稱三國論師（Sanguo Lunshi），最先提出疑問。一來一往四十多番，吉藏神態安閑，言辭華麗，飛快地辯論，綽綽有餘。四座的人都為之動容而退。齊王想再延期兩天，眾人也沒有誰敢反對了。
大業（Daye，隋煬帝年號）初年，書寫了《法華經》二千部。隋朝末年，建造了二十五尊佛像，在房中供養。另外設定了普賢像（Puxian Xiang，普賢菩薩的塑像），對著它坐禪，觀想實相之理。等到義旗（Yiqi，起義的旗幟）剛到京師時。
【English Translation】 English version: Rui, there must be signs of arising and ceasing.
Tang Jizang (唐吉藏, personal name)
Was a native of Anxi Guo (安息國, ancient country name, located in Central Asia). His ancestors resided in Nanhai (南海, South China Sea) to escape enemies. His father moved to Jinling (金陵, present-day Nanjing), where Jizang was born. At that time, the Tripitaka Master Zhendi (真諦三藏, personal name, Buddhist translator) from Xizhu (西竺, ancient term for India) had just arrived, and his father took him to see him. Zhendi said, 'This child is where auspiciousness gathers.' So he named him that. His father also became a monk, with the Dharma name Daoliang (道諒). Daoliang lived a simple life, rarely interacting with others, and never slacked in begging for food and listening to the Dharma. Each time he returned with his alms bowl, he would surely enter the pagoda barefoot, offer to all the Buddha statues, and then distribute the food. Even for snot and excrement, he would catch them with his hands, wishing to give them to the beings who should eat them. His sincere and respectful behavior never faltered. However, he always took Jizang to listen to Dharma Master Daolang (道朗法師, personal name) of Xinghuang Temple (Xinghuang Si, temple name) preach the scriptures. Just at the age of seven, he followed Daolang to become a monk, and studied diligently every day. At the age of nineteen, he was able to recite the scriptures for the public, and his sharp debates were prominent, earning him praise in Yangyi (揚邑, place name). After receiving the full precepts, his reputation became even more prominent. King Guiyang of Chen (陳桂陽王, personal name, possibly King Guiyang of the Chen Dynasty) especially admired and respected him. After the Sui Dynasty unified the world, he traveled east and resided in Jiaxiang Temple (Jiaxiang Si, temple name), preaching the Dharma as usual. At that time, it was the end of the Kaihuang era (開皇, reign title of Emperor Wen of Sui), when Emperor Yang (煬帝, Emperor Yang of Sui) was still in his fief (Fandi, the residence of a feudal king), he set up four Daochang (道場, places for religious practice) to recruit talents. He was summoned to reside in Hui Ri Temple (Hui Ri Si, temple name). Later, Riyan Temple (Riyan Si, temple name) was set up in the capital (Jingshi, capital), and the imperial decree again allowed Jizang to reside there. Chan Master Tanxian (曇獻禪師, personal name) requested him to lecture on the 'Lotus Sutra' (Fahua Jing, Buddhist scripture). There were many listeners, and the offerings of wealth piled up like mountains. He used these wealth to build various fields of merit (Futian, referring to good deeds that accumulate merit), and as the Ten Inexhaustible Treasures (Shi Wujin Zang, Buddhist term, referring to inexhaustible treasures of merit), he handed them over to Tanxian to carry out almsgiving. Finally, the Quchi Great Image (Quchi Daxiang, name of a Buddha statue) was built, tall and majestic, and those who saw it admired and diligently, unable to control themselves.
King Jian of Qi (齊王暕, personal name) invited Jizang to his residence to hold a Dharma assembly. At one time, more than sixty people attended, and they elected Jizang as the chief debater. The Shramana Sengcan (沙門僧粲, personal name), who called himself the Teacher of the Three Kingdoms (Sanguo Lunshi), was the first to raise questions. After more than forty rounds of back and forth, Jizang was relaxed, his words were gorgeous, and his debate was swift and abundant. Everyone present was moved and retreated. King Qi wanted to postpone it for two more days, but no one dared to object.
In the early years of Daye (Daye, reign title of Emperor Yang of Sui), two thousand copies of the 'Lotus Sutra' were written. At the end of the Sui Dynasty, twenty-five Buddha statues were built and enshrined in the room. In addition, a Samantabhadra statue (Puxian Xiang, statue of Samantabhadra Bodhisattva) was set up, and he meditated facing it, contemplating the principle of reality. When the Righteous Banner (Yiqi, the banner of the uprising) first arrived in the capital.
武皇受謁于虔化門下。藏前敘曰。惟四民塗炭。乘時拯溺。道俗仰澤穹昊。不勝慶賴。武皇大悅。勞問勤至。武德初。詔選十大德。綱維法務。而藏其一焉。俄兼住實際定水二寺。齊王元吉。愿承歸戒。屈住延興寺。至是年氣漸衰。屢增病苦。詔賜良劑。中使相尋。武德六年五月卒。春秋七十有五。上覽遺表哀悼。東宮已下。皆致書尉問。贈以錢帛。今上在秦邸。有尉辭不錄。詔葬南山藏講三論一百餘遍。法華三百餘遍。大品智度華嚴維摩各數十遍。並著疏。盛行於世。臨終制死不怖論。文多不錄。弟子慧遠嗣。
唐智藏
姓魏氏。華陰鄭縣人。年十三。事藹法師出家。住西魏長安陟岵寺。當週之滅法。獨逃匿諸檀信家。剃髮染服。曾不為變。至隨氏遷都龍首。詔居大興善寺。開皇三年。乃卜終南豐谷之東阜。以老焉。亦其故隱之地也。詔遣左衛大將軍晉王廣。就山宣旨引見。藏固辭。上益敬慕之。乃遣內史舍人虞世基尉問。並施油香薰爐。三衣什物。仍名其寺為豐德。每歲三長之月。藏必弘智論。以闡化。武德初。制立僧官。而藏為首選。然終非世檢所樂也。
嘗以興善官供頻繁。愿乞食如律。晚行頭陀西郊柏林墓所。文帝出遊。過也而嘆。命侍從。皆脫所服以施。得衣凡百有餘聚。藏悉以充營
【現代漢語翻譯】 現代漢語譯本：武皇（指唐高祖李淵）在虔化門下接受了藏法師的謁見。藏法師進獻的奏章中寫道：『如今百姓生活困苦，如同身處泥潭，我希望能在這個時代拯救他們。道教和佛教的信徒都仰賴您的恩澤，如同仰望蒼天，對您的恩德感激不盡。』武皇聽后非常高興，親切慰問。武德初年，皇帝下詔選拔十大德高僧，來管理佛教事務，藏法師是其中之一。不久，他又兼任實際寺和定水寺的住持。齊王元吉希望接受他的歸戒，特意請他住在延興寺。到了這年，藏法師的身體逐漸衰弱，多次生病，皇帝下詔賞賜良藥，使者絡繹不絕。武德六年五月，藏法師圓寂，享年七十五歲。皇帝看了他的遺表，深感哀悼，東宮以下的官員都寫信慰問，並贈送錢財。當時的秦王（指後來的唐太宗李世民）也寫了慰問信，但沒有被記錄下來。皇帝下詔將他安葬在南山。藏法師一生講解《三論》一百多遍，《法華經》三百多遍，《大品般若經》、《智度論》、《華嚴經》、《維摩詰經》各數十遍，並著有疏解，在世間廣為流傳。臨終前，他寫了《死不怖論》，內容很多，這裡就不一一記錄了。他的弟子慧遠繼承了他的事業。 唐朝的智藏法師 智藏法師俗姓魏，是華陰鄭縣人。十三歲時，跟隨藹法師出家，住在西魏長安的陟岵寺。在北周滅佛的時候，他獨自躲藏在信徒家中，剃髮染衣，始終沒有改變自己的信仰。到了隋朝遷都龍首，皇帝下詔讓他住在大興善寺。開皇三年，他在終南山豐谷的東邊山坡上選擇了一塊地方，在那裡安度晚年，這也是他以前隱居的地方。皇帝派遣左衛大將軍晉王廣到山中宣旨，請他出來相見，智藏法師堅決推辭。皇帝更加敬佩他，於是派遣內史舍人虞世基慰問他，並賞賜油、香、薰爐、三衣等物品，還將他的寺廟命名為豐德寺。每年三個月的長齋期間，智藏法師必定弘揚《智論》，以此來教化世人。武德初年，朝廷設立僧官，智藏法師是首選之人，但他最終沒有成為世俗所喜歡的人。 他曾經因為大興善寺的官府供養過於頻繁，希望能夠像佛經中規定的那樣乞食。晚年，他經常在西郊柏林墓地修行頭陀行。文帝（指隋文帝楊堅）出遊，路過那裡，感嘆不已，命令侍從都脫下身上的衣服佈施給他，得到的衣服有一百多堆。智藏法師把這些衣服全部用來充實寺廟的運營。
【English Translation】 English version: Emperor Wu (referring to Emperor Gaozu of Tang, Li Yuan) received the audience of Dharma Master Zang at Qianhua Gate. In the memorial presented by Dharma Master Zang, it was written: 'Now the people are suffering, as if in a mire, and I hope to save them in this era. Both Taoist and Buddhist believers rely on your grace, as if looking up to the heavens, and are endlessly grateful for your kindness.' Emperor Wu was very pleased to hear this and offered cordial greetings. In the early years of the Wude era, the emperor issued an edict to select ten eminent monks to manage Buddhist affairs, and Dharma Master Zang was one of them. Soon after, he also served as the abbot of both Shiji Temple and Dingshui Temple. Prince Qi, Yuanji, wished to receive his precepts and specially invited him to reside at Yanxing Temple. In this year, Dharma Master Zang's health gradually declined, and he suffered from repeated illnesses. The emperor issued an edict to bestow good medicine, and messengers came in an endless stream. In May of the sixth year of the Wude era, Dharma Master Zang passed away, at the age of seventy-five. The emperor read his posthumous memorial and deeply mourned him. Officials below the Eastern Palace all wrote letters of condolence and sent money. The Prince of Qin at the time (referring to the later Emperor Taizong of Tang, Li Shimin) also wrote a letter of condolence, but it was not recorded. The emperor issued an edict to bury him in Nanshan. Dharma Master Zang lectured on the Sanlun (Three Treatises) more than a hundred times in his life, the Lotus Sutra more than three hundred times, and the Mahaprajnaparamita Sutra, Mahaprajnaparamita Sastra, Avatamsaka Sutra, and Vimalakirti Sutra dozens of times each, and wrote commentaries that were widely circulated in the world. Before his death, he wrote the Treatise on Not Fearing Death, the content of which is too extensive to record here. His disciple Huiyuan succeeded him. Dharma Master Zhizang of the Tang Dynasty Dharma Master Zhizang's secular surname was Wei, and he was a native of Zheng County, Huayin. At the age of thirteen, he became a monk under Dharma Master Ai and resided at Zhihu Temple in Chang'an during the Western Wei Dynasty. During the suppression of Buddhism by the Northern Zhou Dynasty, he hid alone in the homes of believers, shaving his head and wearing monastic robes, never changing his faith. When the Sui Dynasty moved its capital to Longshou, the emperor issued an edict for him to reside at Daxingshan Temple. In the third year of the Kaihuang era, he chose a place on the eastern slope of Fenggu in Zhongnan Mountain to spend his old age, which was also the place where he had previously lived in seclusion. The emperor sent General Jin Wang Guang of the Left Guard to the mountain to proclaim the imperial decree and invite him to meet, but Dharma Master Zang firmly declined. The emperor admired him even more, so he sent Yu Shiji, a scribe of the Inner History, to offer condolences and bestow oil, incense, incense burners, and three robes, and named his temple Fengde Temple. During the three months of the long fast each year, Dharma Master Zang would surely promote the Zhilon (Treatise on Wisdom) to enlighten the world. In the early years of the Wude era, the court established monastic officials, and Dharma Master Zang was the first choice, but he ultimately did not become someone liked by the secular world. He once felt that the official offerings at Daxingshan Temple were too frequent and wished to beg for food as prescribed in the Buddhist scriptures. In his later years, he often practiced the dhuta practices in the Berlin cemetery in the western suburbs. Emperor Wen (referring to Emperor Wen of Sui, Yang Jian) was touring and passed by there, sighing with admiration, and ordered his attendants to take off their clothes and give them to him, obtaining more than a hundred piles of clothes. Dharma Master Zang used all these clothes to enrich the operation of the temple.
構。然其所御。惟納布大衣。厚重可四斤許。服之。卒六十五夏矣。曾未嘗頃刻去身也。常坐一食。形相挺特。頎然八尺二分。而步履輕安。每食時。千持澡瓶。足躡木履。幽梗盤沮。自東阜四里。乘崖而至。午後覆上。則亦似獲神足通者。故或圖寫其容貌。存之至今。京師慈門寺沙門小曇。為建碑于寺門之右。而潁川沙門法林為之文。
唐法素
住京師之會昌寺。本師智顗。專事福業。昔與素俱留江表。所至之地必設大會。以齋萬人。夜以告素使集事。而明起視之。無不如意。其材谞皆此類。隋季東都城守。餓莩相枕藉。素不忍見。寺有一丈金像二軀。素因冶其一。糴米作糜。以活之。頃之米盡。又欲取其一以冶。寺僧辨約諸僧。共拒弗許。素泣曰。諸大德。昔如來。以頭目髓腦。佈施眾生。或作肉山。或作大魚。以濟飢餒。況此化形邪。今日之事。使素一身之價。比二像者。亦所不惜。而贏瘠如此。無足堪爾。且像以寶成。終當淪失。盍亦利益眾生。以滿如來悲願也。諸僧固弗許。后城破像亡。果如素所言云。
唐慧齡
姓蕭氏。祖即梁明帝。父仕隋為梁公。姑入隋後宮。寔嬪煬帝。今特進宋公其季父也。齡未出家時。猶獲以貴族。婿秦孝王女。然非其志也。久之秦王女殂。因剃落。學
【現代漢語翻譯】 現代漢語譯本：他的穿著，只是一件納布粗布大衣，厚重約四斤多。他穿著這件大衣，直到六十五歲去世，從未曾片刻離身。他常常端坐著吃一頓飯，身形挺拔特立，身高八尺二寸，但步履輕盈安穩。每次吃飯時，他總是拿著澡瓶，腳穿木屐，克服幽深阻梗的道路，從東邊山阜四里遠的地方，沿著山崖而來。午後又返回，就像獲得了神足通一樣。所以有人描繪他的容貌，儲存至今。京城慈門寺的沙門（Śrāmaṇa，出家修道者）小曇，在寺門右邊為他建立了石碑，而潁川的沙門（Śrāmaṇa，出家修道者）法林為他撰寫了碑文。
唐朝的法素（Dharma-sūtra）
住在京城的會昌寺。他的本師是智顗（Zhìyǐ），法素（Dharma-sūtra）專心致志于修福的功業。過去他和法素（Dharma-sūtra）一同留在江表，每到一處必定設立盛大的齋會，齋供萬人。夜晚告訴法素（Dharma-sūtra）安排準備事宜，第二天早上看，沒有不合心意的。他的才能和決斷力都屬於此類。隋朝末年，東都城內守軍，餓死的人互相枕藉。法素（Dharma-sūtra）不忍心看到這種景象，寺里有兩尊一丈高的金像。法素（Dharma-sūtra）於是熔化了其中一尊，購買米糧煮粥，用來救活饑民。不久米糧用盡，又想取另一尊金像熔化。寺里的僧人辨約和其他僧人，一起拒絕不允許。法素（Dharma-sūtra）哭著說：『各位大德，過去如來（Tathāgata，佛的稱號），用頭目髓腦，佈施給眾生，或者化作肉山，或者化作大魚，來救濟飢餓的人。何況這只是化現的形象呢？今天的事情，即使用我法素（Dharma-sūtra）一身的價值，來比這兩尊金像，我也不會吝惜，可是我如此瘦弱，沒有什麼可以用來交換。況且佛像用寶物製成，終究會淪落遺失。何不也用來利益眾生，以滿足如來（Tathāgata，佛的稱號）的悲願呢？』眾僧堅決不允許。後來城池被攻破，佛像也遺失了，果然如法素（Dharma-sūtra）所說。
唐朝的慧齡（Huìlíng）
姓蕭，祖父是梁明帝，父親在隋朝做官，封為梁公，姑姑進入隋朝後宮，是隋煬帝的嬪妃。現在的特進宋公是他的叔父。慧齡（Huìlíng）未出家時，還以貴族的身份，娶了秦孝王之女為妻，但這並非他的志向。過了很久，秦王女去世，於是剃髮出家，學習佛法。
【English Translation】 English version: His attire consisted solely of a coarse nàbù (coarse cloth) robe, weighing a substantial four jìn (approximately 2 kilograms). He wore this robe until his death at the age of sixty-five, never removing it even for a moment. He would often sit upright for a single meal, his figure standing tall and distinct, measuring eight chi two fēn (approximately 2.7 meters) in height, yet his steps were light and steady. Each mealtime, he would hold a water bottle and wear wooden clogs, traversing the deep and obstructed paths, arriving from the eastern hill four lǐ (approximately 2 kilometers) away, ascending the cliffs. After noon, he would return, seemingly possessing divine feet. Therefore, some depicted his appearance, preserving it to this day. The Śrāmaṇa (Buddhist monk) Xiǎo Tán of Cí Mén Monastery in the capital erected a stele for him to the right of the monastery gate, and the Śrāmaṇa (Buddhist monk) Fǎ Lín of Yǐng Chuān composed the inscription.
Táng Dynasty's Fǎ Sù (Dharma-sūtra)
Residing at Huì Chāng Monastery in the capital. His root teacher was Zhì Yǐ. Fǎ Sù (Dharma-sūtra) dedicated himself to meritorious deeds. In the past, he and Fǎ Sù (Dharma-sūtra) stayed together in the Jiāng Biǎo region, and wherever they went, they would establish grand assemblies to offer food to ten thousand people. At night, he would instruct Fǎ Sù (Dharma-sūtra) to arrange the affairs, and upon inspection the next morning, everything would be to his satisfaction. His talent and decisiveness were of this nature. During the late Sui Dynasty, the city guards of Dōng Dū were surrounded by starving people lying on top of each other. Fǎ Sù (Dharma-sūtra) could not bear to witness this scene. The monastery had two golden statues, each one zhàng (approximately 3.3 meters) tall. Fǎ Sù (Dharma-sūtra) then melted one of them down, purchased rice, and cooked porridge to save the starving people. Soon, the rice was exhausted, and he wanted to take the other statue to melt down. The monk Biàn Yuē and other monks together refused to allow it. Fǎ Sù (Dharma-sūtra) wept and said, 'Virtuous ones, in the past, the Tathāgata (Buddha), used his head, eyes, marrow, and brains to give alms to sentient beings, or transformed into a mountain of meat, or a large fish, to relieve hunger. How much more so is this merely a manifested image? Today's matter, even if the value of my entire being, Fǎ Sù (Dharma-sūtra), were compared to these two statues, I would not begrudge it, but I am so emaciated, there is nothing of value to exchange. Moreover, the statues are made of precious materials, and will eventually be lost. Why not also use them to benefit sentient beings, to fulfill the compassionate vows of the Tathāgata (Buddha)?' The monks firmly refused. Later, the city was breached, and the statues were lost, just as Fǎ Sù (Dharma-sūtra) had said.
Táng Dynasty's Huì Líng
His surname was Xiāo, his grandfather was Emperor Míng of the Liáng Dynasty, his father served as an official in the Suí Dynasty and was enfeoffed as Duke of Liáng, and his aunt entered the Suí Dynasty's imperial harem, being a concubine of Emperor Yáng of Suí. The current Special Advancing Official, Duke Sòng, is his paternal uncle. Before Huì Líng left home, he was still able to marry the daughter of Prince Xiào of Qín as a nobleman, but this was not his aspiration. After a long time, the daughter of the Prince of Qín passed away, so he shaved his head and left home to study Buddhism.
出世法。武德初。還京師。住莊嚴寺。廣聽眾部。尤于攝論致心力。且閑于篇什草隸。故京師之經題寺額。多出其手。每與兄東宮中舍鈞賦詠。名章俊句。膾炙眾口。識者歆艷焉。
又智證者宋公之兄。太府卿之子也。于齡則從弟。久同住。以道業相勉勖。襟誼灑落。朋儕稱譽之。未幾。兄鈞弟證皆棄背。而齡獨以家世。專務法華。罔敢或墜。特進嘗采掇十有餘家鈔疏之菁英者。別為一集以流通。且時召京輦名僧。指摘玼類。復自敷弘。以利益群品。太府情存佛理。讀誦為先。鈔寫之多。殆將千部。雖當朝參之冗。猶命侍者。執經在前。公事微隙。便以披展。嗚呼是何其繼志述事之盛歟。則武皇之德。在天下者。尚可議耶。
唐普濟者
真觀初山居沙門也。驍悍果敢。睡蓋莫欺。節約儉退。利賊潛跡。言論所指。知足為先。所以一坐說法。施積如山。曾無顧涉。聽委監護。偏熟大品法華二經。仍隨文句解釋。音吐宏暢。達於一里。萬衆皆聞。配藉住光明寺。尋以喧擾遁逃。不知所之。
唐智滿
太原賈氏子也。七歲出家。即宗定業。弱冠登具。乃弘律乘。又聽涅槃。能通大指。住上黨石墨山。聚徒行道。隋初法運再隆。推而廣之。則滿之力為多。故禮懺以攝疏情。宴坐以陶凡累。而黑
【現代漢語翻譯】 現代漢語譯本： 出世法（Chushifa，指超越世俗的佛法）。武德初年（Wude chunian，唐高祖武德年間初期），返回京師（Jingshi，首都長安），住在莊嚴寺（Zhuangyan Temple）。廣泛聽取各部佛經，尤其對《攝大乘論》（She Dachenglun）傾注心力。並且擅長詩文寫作和草書隸書。因此京師的經書題名和寺廟匾額，大多出自他的手筆。常常與兄長東宮中舍（Donggong Zhongshe）鈞（Jun）一起賦詩作詞，佳句名篇，廣為傳頌。有見識的人都羨慕讚賞他。 又智證（Zhizheng）是宋公（Song Gong）的兄長，太府卿（Taifuqing）的兒子。于齡（Yuling）是他的堂弟，長期住在一起，用佛法道業互相勉勵。胸懷坦蕩，情誼深厚，朋友們都稱讚他。沒過多久，兄長鈞和弟弟智證都去世了，只有于齡因為家世的原因，專心致志地研究《法華經》（Fahua Jing），不敢有絲毫懈怠。特進（Tejin，官職名）曾經收集十餘家註釋疏解的精華，另外編成一集來流通。並且時常召集京城有名的僧人，指出其中的錯誤和不足，又親自講解弘揚，用來利益大眾。太府（Taifu）心懷佛理，以讀誦佛經為先。抄寫的佛經很多，將近千部。即使在當朝參拜的繁忙時刻，仍然命令侍者拿著經書在前面，公務稍微有空隙，就拿出來閱讀。唉，這是多麼繼承先人遺志，述說往事的盛況啊！那麼武皇（Wuhuang，指唐高祖）的恩德，在天下人心中，還能夠被議論嗎？ 唐朝的普濟（Puji） 是真觀（Zhenguan）初年隱居在山中的沙門（Shamen，出家修道的人）。驍勇強悍，果斷勇敢。睡覺時蓋東西，沒有人敢欺騙他。生活節儉，行為退讓。盜賊在他面前都會隱藏軌跡。言論所指，以知足為先。因此，只要他一坐下來說法，佈施積累得就像山一樣多，他從來不關心過問，聽憑他人委託監管。尤其精通《大品般若經》（Dapin Bore Jing）和《法華經》（Fahua Jing）這兩部經典，仍然按照經文的文句進行解釋，聲音洪亮流暢，能夠傳到一里之外，成千上萬的人都能夠聽到。被安排住在光明寺（Guangming Temple），不久因為寺廟喧鬧而逃走，不知道去了哪裡。 唐朝的智滿（Zhiman） 是太原（Taiyuan）賈氏（Jia Shi）的兒子。七歲出家，就以修習禪定為目標。二十歲成年後受具足戒（Dengju，比丘所受的正式戒律），於是弘揚律宗。又聽聞《涅槃經》（Nirvana Sutra），能夠通達其中的主要思想。住在上黨（Shangdang）石墨山（Shimuo Mountain），聚集徒弟修行佛道。隋朝初期佛法再次興盛，推而廣之，智滿的力量很大。因此，通過禮拜懺悔來消除疏遠的情感，通過宴坐禪定來陶冶凡夫的煩惱。而黑
【English Translation】 English version: Chushifa (出世法, Dharma that transcends the mundane world). In the early years of the Wude era (武德初年, early years of the reign of Emperor Gaozu of Tang), he returned to the capital, Jingshi (京師, Chang'an), and resided at Zhuangyan Temple (莊嚴寺). He widely listened to various Buddhist scriptures, especially devoting his efforts to the She Dachenglun (攝大乘論, Mahāyānasaṃgraha). Moreover, he was skilled in writing poetry and cursive script. Therefore, the titles of scriptures and temple plaques in the capital were mostly from his hand. He often composed poems with his elder brother, Jun (鈞), who was a courtier in the East Palace (東宮中舍). Their famous verses and excellent lines were widely praised. Those with discernment admired and envied him. Furthermore, Zhizheng (智證) was the elder brother of Song Gong (宋公) and the son of the Minister of the Imperial Treasury (太府卿). Yuling (于齡) was his cousin, and they lived together for a long time, encouraging each other in their Buddhist practice. Their friendship was open and sincere, and their peers praised them. Not long after, both his elder brother Jun and younger brother Zhizheng passed away, leaving Yuling alone to dedicate himself to the Lotus Sutra (法華經, Fahua Jing) due to his family's tradition, not daring to slacken. Tejin (特進, a high-ranking official) once collected the essence of more than ten commentaries and annotations, compiling them into a separate collection for circulation. Moreover, he often summoned famous monks from the capital to point out errors and shortcomings, and personally expounded and propagated the teachings to benefit the masses. The Minister of the Imperial Treasury (太府) cherished Buddhist principles, prioritizing reading and reciting scriptures. He copied so many scriptures, nearly a thousand copies. Even during the busy times of court attendance, he would still order his attendant to hold the scriptures in front of him, and he would read them whenever he had a moment of free time. Alas, what a magnificent continuation of his predecessors' aspirations and deeds! Then, can the virtue of Emperor Gaozu (武皇) still be questioned by the people? Puji (普濟) of the Tang Dynasty was a Shamen (沙門, a Buddhist monk) who lived in seclusion in the mountains in the early years of the Zhenguan era (真觀初年). He was brave and decisive. No one dared to deceive him while he was sleeping. He was frugal and modest. Thieves would hide their tracks in his presence. His words always emphasized contentment. Therefore, whenever he sat down to preach, the accumulated offerings were like a mountain, but he never cared about them, entrusting them to others for supervision. He was particularly proficient in the Mahaprajnaparamita Sutra (大品般若經, Dapin Bore Jing) and the Lotus Sutra (法華經, Fahua Jing), and he explained them according to the text, with a loud and clear voice that could be heard a mile away, so that tens of thousands of people could hear him. He was assigned to live in Guangming Temple (光明寺), but soon he fled because of the noise and disturbance, and no one knew where he went. Zhiman (智滿) of the Tang Dynasty was the son of the Jia family (賈氏) of Taiyuan (太原). He became a monk at the age of seven and immediately devoted himself to meditation. After receiving the full monastic precepts (登具, Dengju, formal precepts received by a Bhikkhu) at the age of twenty, he promoted the Vinaya school. He also listened to the Nirvana Sutra (涅槃經, Nirvana Sutra) and was able to understand its main ideas. He lived on Shimuo Mountain (石墨山) in Shangdang (上黨), gathering disciples to practice the Dharma. In the early Sui Dynasty, when Buddhism flourished again, Zhiman's efforts were significant in promoting it. Therefore, he used repentance rituals to eliminate alienation and used meditation to purify worldly afflictions. And black
白仰為菩薩戒師。然非明證。法不輕授。未幾徙居黎城東山之流泉精舍。息心之士。從之如歸市。俄依瓚禪師于雁門。久之徙入京。益弘靜學。隋季之亂。復偕同志五十餘人。西遁嵐州土安山。方天下擾攘。而斯地深僻。曾不覺知。抑固道力所感歟。義旗初建。高祖詔于許公宅供養。及躬往頂禮。殊覺凜然。顧謂裴寂曰。孤于禪師。毛髮驚竦何耶。寂曰。此則戒神所護而然。他日又見曰。弟子舉義師。以戟定天下。凡以濟拔眾生也。惟禪師慈悲加被。愿使往來無障。武德元年。詔以許公宅。為義興寺。俾滿居之。三年詔入京。時都督弘農公劉護。以撿狁方𡨥邊。人情恐駭。奏疏留之不遣。
貞觀二年夏四月示有微疾。而禪坐如常日。沙門道綽問曰。萬法本空。然或以觀相入。或以機緣悟。何也。答曰。緣無所緣。相無所相。如是悟入法亦無法。乃溘然而逝。是年六月九日也。壽七十八。建塔樹碑。葬于龍山童子谷。
唐道暀
生周氏。汝南人。幼出家。志尚高潔。負笈居金陵高座寺。善阿毗曇心。凡所講記。非其好也。隋開皇十二年。因偕大將軍周羅睺。遠遊廬岳。寓止東林精舍。沙門法擁勸引之。遂棲遁。不復涉世。弘道度人。修治祠塔。未嘗告倦。雖季歲𡨥擾。猶匡獎徒眾自若。貞觀二年九月
【現代漢語翻譯】 現代漢語譯本：白仰被尊為菩薩戒師（Bodhisattva Precept Master），但他並非有明確證明的。佛法不可輕易傳授。不久之後，他遷居到黎城東山的流泉精舍。修心養性的人士，歸附他就像趕集一樣。後來，他依止瓚禪師（Chan Master Zan）于雁門。很久之後，他遷入京城，更加弘揚靜修之學。隋朝末年戰亂，他又和志同道合的五十餘人，向西逃到嵐州土安山。當時天下動盪，而這個地方地處偏僻，人們並不知曉。這或許是堅定道力的感應吧。義旗初建時，高祖皇帝下詔在許公的宅邸供養他。等到高祖親自前去頂禮膜拜時，感到非常敬畏。回頭對裴寂說：『我面對禪師，毛髮都感到驚悚，這是為什麼呢？』裴寂說：『這是因為戒神在護佑的緣故。』後來有一天又對他說：『弟子我舉起義兵，用武力平定天下，都是爲了救濟眾生。希望禪師慈悲加持，使我往來沒有障礙。』武德元年，高祖下詔將許公的宅邸改為義興寺，讓他安居其中。武德三年，高祖下詔讓他入京。當時都督弘農公劉護，因為要防備北方邊境的侵擾，人心惶恐，上奏章挽留他，沒有讓他離開。 貞觀二年夏天四月，白仰示現出輕微的疾病，但禪坐如往常一樣。沙門道綽問道：『萬法本空，然而有人通過觀相而入道，有人通過機緣而悟道，這是為什麼呢？』白仰回答說：『緣無所緣，相無所相。像這樣悟入，法也是無法。』於是溘然長逝，那年是貞觀二年六月九日，享年七十八歲。人們建塔樹碑，將他安葬在龍山童子谷。 唐朝的道暀， 生於周氏，是汝南人。年幼時出家，志向高潔。揹著書箱住在金陵高座寺。擅長《阿毗曇心論》（Abhidhammahrdaya）。凡是他所講解記錄的，不是他所喜歡的。隋朝開皇十二年，他和大將軍周羅睺一起，遠遊廬山，暫住在東林精舍。沙門法擁勸導他，於是他隱居起來，不再過問世事。弘揚佛法，度化世人，修繕寺廟佛塔，從不感到疲倦。即使在戰亂年代，仍然匡扶教導徒眾，鎮定自若。貞觀二年九月。
【English Translation】 English version: Bai Yang was revered as a Bodhisattva Precept Master, but he was not clearly certified. The Dharma should not be lightly transmitted. Not long after, he moved to the Liucheng Eastern Mountain's Flowing Spring Hermitage. Those who cultivated their minds followed him as if going to a market. Later, he relied on Chan Master Zan at Yanmen. After a long time, he moved into the capital, further promoting the study of stillness. During the chaos of the late Sui Dynasty, he and more than fifty like-minded people fled west to Tuan Mountain in Lanzhou. At that time, the world was in turmoil, but this place was remote and unknown to people. Perhaps it was the response of steadfast spiritual power. When the righteous banner was first raised, Emperor Gaozu issued an edict to provide for him at Xu Gong's residence. When Gaozu personally went to prostrate and pay homage, he felt very awe-inspiring. He turned to Pei Ji and said, 'When I face the Chan Master, my hair stands on end. Why is this?' Pei Ji said, 'This is because the precept deities are protecting him.' Later, one day he said again, 'I, your disciple, raise righteous troops and pacify the world with force, all to save sentient beings. I hope the Chan Master will compassionately bless me so that I may travel without obstacles.' In the first year of the Wude era, Emperor Gaozu issued an edict to change Xu Gong's residence into Yixing Temple, allowing him to live there in peace. In the third year of the Wude era, Emperor Gaozu issued an edict for him to enter the capital. At that time, the Governor-General of Hongnong, Liu Hu, because he had to defend against the incursions of the northern border, and the people were terrified, submitted a memorial to retain him and did not let him leave. In the fourth month of the summer of the second year of the Zhenguan era, Bai Yang manifested a slight illness, but his Chan meditation was as usual. The Shramana Dao Chuo asked, 'All dharmas are fundamentally empty, yet some enter the path through contemplating forms, and some awaken through opportunities. Why is this?' Bai Yang replied, 'Affinity has nothing to be attached to, form has nothing to be formed. Awakening in this way, the Dharma is also no-dharma.' Then he passed away peacefully. That year was the ninth day of the sixth month of the second year of the Zhenguan era, and he was seventy-eight years old. People built a pagoda and erected a stele, and buried him in Tongzi Valley on Dragon Mountain. Dao Wang of the Tang Dynasty, Born into the Zhou family, he was a native of Runan. He left home at a young age and had lofty aspirations. He lived in Gaozu Temple in Jinling with his book bag. He was skilled in the Abhidhammahrdaya. Whatever he lectured and recorded was not what he liked. In the twelfth year of the Kaihuang era of the Sui Dynasty, he traveled far to Mount Lu with General Zhou Luohou and stayed temporarily at the Donglin Hermitage. The Shramana Fa Yong persuaded him, so he went into seclusion and no longer cared about worldly affairs. He propagated the Dharma, saved people, and repaired temples and pagodas, never feeling tired. Even in times of war, he still supported and taught his disciples, remaining calm and composed. September of the second year of the Zhenguan era.
屬疾。越旬浹。忽大星隕西閣池水中。山谷大明。如秉千炬。二十三日方午食。謂弟子曰。僧食訖未。答曰未也。曰喚上座來。遽委以後事竟卒。時諸殿閣門頓開。異香滿寺七日。春秋八十二矣。
唐僧邕
姓郭氏。太原介休人也。祖憲荊州刺史父韶博陵太守邕神識沉靜。幼齒上庠。年十有三。違親入道于鄴西雲門寺。依止稠公。即授禪法。才數日。造詣殊深。稠撫之。謂諸門人曰。五停四念。盡在此子矣。俄徙居林慮山周氏廢教。遁于白鹿山中。階開皇初定門載辟。魏之信行禪師。稔聞名譽。愿與流通。遣人招之下山。九年信行被詔入京。而邕偕戾止。逮信行唱滅。而邕則引眾承業。罔替軌範。貞觀五年十一月十六日。終於化度寺。春秋八十有九。上賻帛追福。以表崇敬之意。以其月二十二日。奉遺命。阇毗於終南山。弟子收舍利起塔于信行塔左。其碑則左庶子李百藥文。率吏令歐陽詢書。
唐道哲
生齊郡臨邑唐氏。初從穎川明及法師。究十地地持。又從魏郡希律師稟四分晚從河內詢禪師習定。俄以京邑靜業尤盛。杖錫造焉。既授仁覺寺沙門曇遷攝論之旨。遂辭去。隱於終南山之駱谷。粒食艱繼。授受須凈。於時有請益信士張暉下山。大雪迷道。七日方達。彈指出定。從之受食。蓋哲堅
【現代漢語翻譯】 現代漢語譯本：
屬疾。過了十多天。忽然一顆大星隕落在西閣的池水中。山谷里一片光明，好像點燃了上千支火炬。二十三日中午時分，（他）對弟子們說：『僧人們吃過飯了嗎？』弟子們回答說：『還沒有。』（他）說：『叫上座來。』隨即委託了後事就去世了。當時各個殿閣的門都突然打開，奇異的香味充滿寺廟七天。春秋八十二歲。 唐僧邕（Tang Sengyong）：
姓郭，是太原介休人。祖父郭憲（Guo Xian）曾任荊州刺史，父親郭韶（Guo Shao）曾任博陵太守。僧邕（Sengyong）神識沉靜，年幼時就在學校讀書。十三歲時，離開父母到鄴西的雲門寺出家，依止稠公（Chou Gong），隨即被授予禪法。才過了幾天，造詣就非常深。稠公（Chou Gong）撫摸著他，對門人們說：『五停心觀（five contemplations to stop wandering thoughts），四念處（four foundations of mindfulness），都在這個孩子身上了。』不久遷居到林慮山，周朝廢除佛教，（他）隱遁在白鹿山中。隋朝開皇初年，安定天下，佛法得以重新弘揚。魏國的信行禪師（Xinxing Chan Shi）早就聽說他的名聲，希望與他一起弘揚佛法，派人邀請他下山。開皇九年，信行禪師（Xinxing Chan Shi）被詔入京，而僧邕（Sengyong）也一同前往。等到信行禪師（Xinxing Chan Shi）圓寂，僧邕（Sengyong）就帶領大眾繼承他的事業，沒有改變他的規範。貞觀五年十一月十六日，在化度寺圓寂，春秋八十九歲。皇上贈送布帛以追福，來表達崇敬之意。當月二十二日，遵照遺命，在終南山火化。弟子們收集舍利，在信行禪師（Xinxing Chan Shi）的塔左邊建塔。他的碑文由左庶子李百藥（Li Baiyao）撰寫，由率吏令歐陽詢（Ouyang Xun）書寫。 唐道哲（Tang Daozhe）：
生於齊郡臨邑唐氏。起初跟隨穎川明及法師（Yingchuan Mingji Fa Shi），研究《十地經》（Dasabhumika Sutra）和《地持經》（Bodhisattvabhumi Sutra）。又跟隨魏郡希律師（Weijun Xi Lvshi）學習《四分律》（Dharmaguptaka Vinaya），晚年跟隨河內詢禪師（Henai Xun Chanshi）習禪定。不久因為京城修習佛法的風氣特別興盛，拄著錫杖前往。接受了仁覺寺沙門曇遷（Tanqian）的《攝大乘論》（Mahayana-samgraha）的旨意，於是告辭離開，隱居在終南山的駱谷。糧食難以接濟，接受供養需要清凈。當時有位請求佛法的信士張暉（Zhang Hui）下山，遇到大雪迷路，七天才到達。道哲（Daozhe）彈指入定，（張暉）從他那裡接受食物。道哲（Daozhe）的堅定...
【English Translation】 English version:
He was afflicted with an illness. After more than ten days, suddenly a large star fell into the pond of the West Pavilion. The valley was brightly lit, as if a thousand torches were burning. On the twenty-third day, at noon, he said to his disciples, 'Have the monks finished eating?' The disciples replied, 'Not yet.' He said, 'Call the senior monk here.' Immediately, he entrusted his affairs and passed away. At that time, the doors of all the halls and pavilions suddenly opened, and a strange fragrance filled the temple for seven days. He was eighty-two years old. Tang Sengyong:
His surname was Guo, and he was from Jiexiu in Taiyuan. His grandfather, Guo Xian, was the governor of Jingzhou, and his father, Guo Shao, was the prefect of Boling. Sengyong (Sengyong) was calm and composed, and he studied in school from a young age. At the age of thirteen, he left his parents and entered the Yunmen Temple in Yexi to become a monk, relying on Chou Gong (Chou Gong), who immediately taught him the Dharma of Chan. After only a few days, his attainments were very deep. Chou Gong (Chou Gong) stroked him and said to his disciples, 'The five contemplations to stop wandering thoughts (five contemplations to stop wandering thoughts) and the four foundations of mindfulness (four foundations of mindfulness) are all in this child.' Soon he moved to Mount Linlu. The Zhou Dynasty abolished Buddhism, and he went into seclusion in Mount Bailu. In the early years of the Kaihuang era of the Sui Dynasty, the country was stabilized, and Buddhism was able to be promoted again. The Chan Master Xinxing (Xinxing Chan Shi) of the Wei Dynasty had long heard of his reputation and wished to promote Buddhism with him, so he sent someone to invite him down the mountain. In the ninth year of Kaihuang, Chan Master Xinxing (Xinxing Chan Shi) was summoned to the capital, and Sengyong (Sengyong) went with him. When Chan Master Xinxing (Xinxing Chan Shi) passed away, Sengyong (Sengyong) led the masses to inherit his work, without changing his norms. On the sixteenth day of the eleventh month of the fifth year of Zhenguan, he passed away at Hudu Temple, at the age of eighty-nine. The emperor presented silk to pray for his blessings, to express his respect. On the twenty-second day of that month, in accordance with his will, he was cremated in Mount Zhongnan. The disciples collected his relics and built a pagoda to the left of Chan Master Xinxing's (Xinxing Chan Shi) pagoda. His inscription was written by Li Baiyao (Li Baiyao), the Left Vice-Director, and written by Ouyang Xun (Ouyang Xun), the Director of the Bureau of Palace Affairs. Tang Daozhe:
He was born into the Tang family of Lin Yi in Qi Prefecture. Initially, he followed Dharma Master Mingji (Yingchuan Mingji Fa Shi) of Yingchuan, studying the Dasabhumika Sutra (Dasabhumika Sutra) and the Bodhisattvabhumi Sutra (Bodhisattvabhumi Sutra). He also followed Vinaya Master Xi (Weijun Xi Lvshi) of Wei Prefecture to study the Dharmaguptaka Vinaya (Dharmaguptaka Vinaya), and in his later years, he followed Chan Master Xun (Henai Xun Chanshi) of Henan to practice meditation. Soon, because the practice of Buddhism was particularly prosperous in the capital, he went there with his staff. Having received the essence of the Mahayana-samgraha (Mahayana-samgraha) from the monk Tanqian (Tanqian) of Renjue Temple, he then bid farewell and went into seclusion in Luogu of Mount Zhongnan. Food was difficult to obtain, and receiving offerings required purity. At that time, a faithful believer named Zhang Hui (Zhang Hui) who was seeking the Dharma went down the mountain and got lost in the heavy snow, arriving only after seven days. Daozhe (Daozhe) snapped his fingers and entered samadhi, and (Zhang Hui) received food from him. Daozhe's (Daozhe) steadfastness...
守正念。有食無法。寧死而已。
既而徙居大莊嚴寺華館。日中分衛。謝卻僧利。眾益重之。盩庢縣民。營構梵宇。致徒進業。道俗屯赴。一且告別門人。東歸莊嚴。問訊耆德。奄然而卒。貞觀九年正月也。春秋七十二。始葬于京師之西郊。久之盩厔之人發之以歸火厝。而以餘燼。起磚塔于城西龍岸鄉端正樹側。
唐善慧
姓荀氏。河內溫人。學至天文地理。無所不通。然知世相虛幼非堅久。乃剃染于徐州之彭城寺。創圓具戒。誦法華經。聽攝大乘論。時天下饑亂。慧雖凍餒。益奉法自勵。洗穢護凈。隆于常日。大業之季。負錫西上。路頻逢盜。然執持破瓶。以垢布自蔽。冬十月抵京。適值吉藏法師。方闡法華。愿從稟受。眾以鄙陋拒之。慧獨掃雪藉地而坐。所得辭義。臺弗遣佚。或問之。輒舉其要。禪定寺沙門法喜引至房。恩意勤厚。慧以其智觀明達。復師事之。武德初。隨住藍田之津樑寺。多置禪坊。以招勝侶。貞觀九年正月。終於驪山之涼泉精舍。春秋四十有九。弟子奉其靈輿。合葬于太原沙門慧達之兆。達誦法華行坐不輟聲。其遍數之多。且餘五千。性尤矜恤生物。低目直視。地有蟲貌。必斂身避之。不敢跨越。有問之者。則塔曰。死內莫定。又焉知此物之不先己而成正覺耶。貞觀八年四
【現代漢語翻譯】 現代漢語譯本：堅守正念。即使沒有食物，也堅守戒律。寧願死去罷了。
之後遷居到大莊嚴寺的華麗館舍。每天中午出去乞食。謝絕僧眾供養的利益。大家更加敬重他。盩庢縣（今陜西周至縣）的百姓，建造寺廟。招致僧徒前來精進修業。通道的俗人和僧人紛紛前來。一次，他告別門人，向東返回莊嚴寺，問候年長的有德之人，忽然去世。時間是貞觀九年（公元635年）正月，享年七十二歲。最初安葬在京師的西郊。後來盩厔縣的人們挖開墳墓，將遺骸運回，火化后，用剩餘的骨灰，在城西龍岸鄉端正樹旁建造了一座磚塔。
唐朝的善慧（Shanhui）法師
姓荀，是河內溫縣（今河南溫縣）人。學問精通天文地理，沒有不通曉的。然而他明白世間萬物的虛幻短暫，並非堅固長久。於是到徐州的彭城寺剃度出家。開始受持圓滿具足戒。誦讀《法華經》（Lotus Sutra）。聽聞《攝大乘論》（Mahāyānasaṃgraha）。當時天下饑荒戰亂。善慧即使忍受飢寒，更加奉行佛法，自我勉勵。清洗污穢，守護清凈，比平時更加嚴格。大業末年，揹著錫杖向西行進。路上多次遇到盜賊。但他手持破舊的缽，用骯髒的布遮蔽身體。冬天十月到達京城。恰逢吉藏（Jizang）法師正在闡釋《法華經》。他希望跟隨吉藏法師學習。眾人因為他衣著鄙陋而拒絕他。善慧獨自掃雪，坐在地上。所聽到的辭句義理，沒有遺漏。有人問他，他總是能舉出要點。禪定寺的沙門法喜（Faxi）將他引薦到房間，恩情深厚。善慧因為法喜的智慧觀察明達，又拜他為師。武德初年，跟隨法喜住在藍田的津樑寺。在那裡設定了很多禪房，用來招引優秀的同修。貞觀九年（公元635年）正月，在驪山的涼泉精舍去世，享年四十九歲。弟子們護送他的靈柩，與太原沙門慧達（Huida）的墓地合葬。慧達誦讀《法華經》從不間斷，誦讀的遍數超過五千遍。他特別愛護生物，總是低著頭，眼睛直視前方。地上有蟲子，必定收斂身體避開，不敢跨越。有人問他原因，他回答說：『死亡何時到來無法確定，又怎麼知道這些生物不會比我先成佛呢？』貞觀八年（公元634年）
【English Translation】 English version: Uphold right mindfulness. Even without food, uphold the precepts. Rather die than violate them.
Afterward, he moved to the magnificent residence of the Dazhuangyan Temple. He went out for alms every midday. He declined the benefits offered by the monastic community. The community respected him even more. The people of Zhouzhi County (now Zhouzhi County, Shaanxi Province) built a Buddhist temple. They invited monks to come and diligently cultivate. Both laypeople and monks flocked there. Once, he bid farewell to his disciples and returned east to Zhuangyan Temple to inquire after the elderly and virtuous. He passed away suddenly. It was the first month of the ninth year of the Zhenguan era (635 AD). He was seventy-two years old. He was initially buried in the western suburbs of the capital. Later, the people of Zhouzhi County exhumed his remains and brought them back for cremation. They used the remaining ashes to build a brick pagoda next to the upright tree in Long'an Township, west of the city.
Tang Dynasty's Venerable Shanhui
His surname was Xun, and he was from Wen County, Henan Province. His learning was proficient in astronomy and geography; there was nothing he did not understand. However, he understood the illusory and impermanent nature of worldly phenomena, that they are not solid and lasting. Therefore, he shaved his head and became a monk at Pengcheng Temple in Xuzhou. He began to uphold the complete precepts. He recited the Lotus Sutra and listened to the Mahāyānasaṃgraha (Treatise on the Summary of the Great Vehicle). At that time, there was famine and war throughout the country. Even though Shanhui suffered from hunger and cold, he diligently practiced the Dharma and encouraged himself. He cleansed impurities and protected purity, even more strictly than usual. At the end of the Daye era, he carried his staff westward. He encountered bandits many times on the road. However, he held a broken bowl and covered his body with dirty cloth. In the tenth month of winter, he arrived in the capital. It happened that Dharma Master Jizang (Jizang) was expounding the Lotus Sutra. He wished to follow Jizang to study. The assembly refused him because of his shabby appearance. Shanhui swept the snow alone and sat on the ground. He did not miss any of the words and meanings he heard. When someone asked him, he could always point out the essentials. The Shramana Faxi (Faxi) of Chanding Temple introduced him to his room, and his kindness was profound. Because of Faxi's wisdom and clear insight, Shanhui also took him as his teacher. At the beginning of the Wude era, he followed Faxi and lived in Jinliang Temple in Lantian. He established many meditation halls there to attract excellent fellow practitioners. In the first month of the ninth year of the Zhenguan era (635 AD), he passed away at the Liangquan Hermitage on Mount Li, at the age of forty-nine. His disciples escorted his spirit carriage and buried him together with the tomb of Shramana Huida (Huida) of Taiyuan. Huida recited the Lotus Sutra without ceasing, and the number of times he recited it exceeded five thousand. He was particularly compassionate towards living beings. He always lowered his head and looked straight ahead. If there were insects on the ground, he would definitely avoid them and not dare to step over them. When someone asked him why, he replied: 'The time of death is uncertain, and how do we know that these beings will not attain enlightenment before me?' Zhenguan eight years (634 AD)
月。趺坐而終。
唐道岳
姓孟氏。河南洛陽人也。父皓仕隋臨淄令有治聲。隱士西門義以道自高。未嘗于謁。忽求見歸美焉。皓因出紹續績等諸子。使品目之。義曰。府君六子。皆偉器也。然其三季。必非世俗所可縻縶。蓋指凈土寺曠法師。及岳等也。
稟成論雜心於志念智通二師。復究攝論于道尼師。憚煩因入太白山。投慧安師。研精其指。后住京師明覺寺。閉門五載。無食息暇。自爾無小凝滯矣。至於外義伏文。非疏莫了。三藏所錄。並留南中。仍為賂遺啇賈。使必致之。果於廣州顯明寺得凱師筆跡。三藏口傳。俱沙論本。並十八部論記。顯明即凱師所住寺也。頓愜所懷。尋依安卒業于太白。安許之共給。綿歷歲敘。無所匱乏。時雖兇歉。德緒益進。俄謝安出山。安留之又二載。隋大業八年。召住大禪定道場眾時三百餘。皆以岳學無師授。未宜弘闡。有同德沙門法常智首僧辨慧明等。相與引重。而請焉。乃以三藏本疏。判通俱沙。或初猶未信。及舉綱頓網。宏密叵測。而諍鋒遽息。
。武德初。臥疾藍谷感化寺巖有乳泉。岳手承之。可得二升而絕曰。吾無以感之耳。方默唸誦。輒沸觱間一日可得一升。以資飲食。疾良差。二年以三藏疏本。文句繁多。刊削成部。合二十二卷。減疏本三
【現代漢語翻譯】 現代漢語譯本：
（某年）某月，（道岳）跏趺坐而圓寂。
唐道岳（Tang Daoyue）
姓孟，是河南洛陽人。他的父親孟皓（Meng Hao）在隋朝擔任臨淄縣令，很有政績。隱士西門義（Ximen Yi）以自己的道行自詡，從不輕易拜訪他人，卻突然求見孟皓，並稱讚他。孟皓於是叫出紹續、績等幾個兒子，讓他品評。西門義說：『您六個兒子，都是可造之材。但其中老三，一定不會被世俗所束縛。』他指的是凈土寺的曠法師（Kuang Fashi）和道岳等人。
道岳從志念（Zhinian）和智通（Zhitong）二位法師那裡學習《成實論》和《雜心論》，又向道尼法師（Daoni Fashi）研究《攝大乘論》。他怕被打擾，就進入太白山，投奔慧安法師（Huian Fashi），深入研究其要旨。後來住在京師的明覺寺，閉門五年，沒有片刻的休息。從此以後，再也沒有小的疑惑了。至於對外義的理解和伏文的掌握，非有疏解不能明白。玄奘三藏（Xuanzang Sanzang）所記錄的經書，都留在南方，於是賄賂商人，讓他們務必帶回來。果然在廣州的顯明寺得到了凱法師（Kai Fashi）的筆跡、《俱舍論》的原本，以及十八部論記。顯明寺就是凱法師居住的寺廟。道岳頓時感到心滿意足，於是跟隨慧安法師在太白山完成學業。慧安法師答應供給他的生活所需，年復一年，從不缺乏。當時雖然年景不好，但道岳的德行日益精進。不久慧安法師出山，又留了道岳兩年。隋朝大業八年，朝廷召他住持大禪定道場，當時有三百多僧人，都認為道岳的學問沒有老師傳授，不適合弘揚佛法。有同德沙門法常（Fachang）、智首（Zhishou）、僧辨（Sengbian）、慧明（Huiming）等人，互相推重，而請他講法。於是道岳用玄奘三藏的原本疏解，貫通《俱舍論》。起初還有人不相信，等到他舉綱張目，宏大精微，深不可測，爭論的聲音立刻停止了。
武德初年，道岳臥病在藍谷感化寺，巖石上有乳泉。道岳用手承接，只得到二升就斷流了，他說：『我沒有德行來感應它啊。』他默默唸誦，泉水就沸騰起來，一天可以得到一升，用來維持飲食，疾病也漸漸好轉。武德二年，他認為玄奘三藏的疏解本，文句繁多，於是刪減成部，合為二十二卷，比疏解本減少了三
【English Translation】 English version:
In the month of (a certain year), (Daoyue) passed away in the lotus position.
Tang Daoyue
His surname was Meng, and he was from Luoyang, Henan. His father, Meng Hao, served as the magistrate of Linzi during the Sui Dynasty and was known for his good governance. The recluse Ximen Yi, who prided himself on his Daoist cultivation and never paid visits to officials, suddenly requested to see Meng Hao and praised him. Meng Hao then presented his sons, including Shaoxu and Ji, for Ximen Yi to assess. Ximen Yi said, 'All six of your sons are talented. However, the third one will certainly not be bound by worldly constraints.' He was referring to the monk Kuang Fashi of Jingtu Temple and Daoyue, among others.
Daoyue studied the Chengshi Lun (Tattvasiddhi Shastra) and Zaxin Lun (Abhidharmahrdaya) under the masters Zhinian and Zhitong. He also studied the She Dachenglun (Mahāyānasaṃgraha) under the master Daoni. Fearing disturbances, he entered Mount Taibai and sought out the master Huian, diligently studying its essence. Later, he resided at Mingjue Temple in the capital, where he secluded himself for five years without rest. From then on, he had no more minor doubts. As for understanding external doctrines and mastering hidden meanings, they could not be understood without commentaries. The scriptures recorded by Xuanzang Sanzang were all left in the south, so he bribed merchants to ensure they were brought back. Indeed, at Xianming Temple in Guangzhou, he obtained the handwriting of Master Kai, the original Jushe Lun (Abhidharmakośa), and the commentaries on the eighteen treatises. Xianming Temple was the temple where Master Kai resided. Daoyue was immediately satisfied and followed Master Huian to complete his studies on Mount Taibai. Master Huian agreed to provide for his needs, year after year, without any lack. Although times were difficult, Daoyue's virtue progressed daily. Soon, Master Huian left the mountain, and Daoyue stayed for another two years. In the eighth year of the Daye era of the Sui Dynasty, the court summoned him to preside over the Great Chan Meditation Center. At that time, there were more than three hundred monks, all of whom believed that Daoyue's learning was not taught by a master and was not suitable for propagating the Dharma. The like-minded monks Fachang, Zhishou, Sengbian, and Huiming mutually supported each other and invited him to teach. Daoyue then used Xuanzang Sanzang's original commentary to explain and connect the Jushe Lun. At first, some did not believe him, but when he raised the outline and spread the net, revealing its vastness and subtlety, the voices of contention immediately ceased.
In the early years of the Wude era, Daoyue was ill at Ganhua Temple in Langu Valley. There was a milky spring in the rock. Daoyue held his hands to receive it, but it only yielded two sheng (升, a unit of volume) before stopping. He said, 'I have no virtue to invoke it.' He silently recited, and the spring bubbled up, yielding one sheng per day, which he used for food and drink, and his illness gradually improved. In the second year of the Wude era, he considered Xuanzang Sanzang's commentary to be verbose, so he abridged it into a section, combining it into twenty-two volumes, reducing it by three from the original commentary.
分之二。以便觀覽。且著十八部論疏。行世。
貞觀初西域波頗三藏至京師詔翻譯。而岳亦有職。其間頗聞岳善俱沙而心疑之曰。此吾西國之極則者。今言其善。謬耳。間問以大義。則岳答如流。頗曰。智慧人智慧人。今上嘗延宗法師于宮集眾。立三宗義。而岳問以八正通局賢聖。宗無對。道士劉進喜創開老子。岳問。以道生一二徴據前後。道士但瞪目而已。岳戲曰。先生高視前彥。豈謂目擊取通乎。眾大笑。
六年八月。兄曠化。悲悼不自勝。或勸之裁抑。岳𢪛淚曰。同居火宅。共溺愛流。生死未斷。何得不悲。八年秋。皇太子集諸碩德。于弘文館論義。岳慷慨談吐。特拔其類。太子顧曰。此法師為誰。左庶子杜正倫曰。大總持寺道岳法師也。總持則隋之禪定。太子曰。于寺何職。答曰。未也。太子乃曰。皇帝為寡人造寺。正將以收召名德。張大教法。而上人如此。其無職可乎。即屈知寺任允副。虛襟屢辭。不許。徙住普光寺。九年弟明略來省。固留之。略善涅槃。住東洛天宮寺。十年二月疾。太子醫饋相望。卒于所住寺。壽六十九。喪事取給太子家。令葬郊南杜城西隅。略既送葬歸。疚痛纏結。十二年卒。壽六十七。
唐玄琬
族出弘農華陰楊氏。其先有徙雍之新豐者。子孫繁衍。因別
【現代漢語翻譯】 現代漢語譯本：爲了方便觀覽，他還撰寫了十八部論疏，流傳於世。 貞觀初年，西域的波頗三藏（Tripitaka）來到京師，朝廷下詔翻譯佛經，道岳也在其中任職。期間，波頗三藏聽聞道岳精通俱舍論，心中懷疑道：『這可是我們西域的最高學問，現在說他精通，恐怕是謬誤吧。』於是向道岳請教一些深奧的義理，道岳回答得如行雲流水。波頗三藏讚歎道：『真是智慧之人，智慧之人啊！』當時，皇上曾在宮中召集眾僧，由宗法師主持，確立三宗的義理。道岳向宗法師提問關於八正道的通局賢聖問題，宗法師無言以對。道士劉進喜創立老子學說，道岳問他以『道生一』、『一生二』的典故出自何處，道士只是瞪大了眼睛。道岳戲謔地說：『先生您如此高看前人，難道是認為親眼看見就能通曉嗎？』眾人大笑。 貞觀六年八月，道岳的哥哥道曠去世，他悲痛不已。有人勸他節制悲傷，道岳流著淚說：『我們同住在火宅之中，一起沉溺於愛慾之流，生死輪迴尚未了斷，怎麼能不悲傷呢？』貞觀八年秋，皇太子在弘文館召集眾多賢德之人論義，道岳慷慨陳詞，見解超群。太子問道：『這位法師是誰？』左庶子杜正倫回答說：『是大總持寺的道岳法師。』總持寺是隋朝時期的禪定道場。太子問：『他在寺里擔任什麼職務？』回答說：『還沒有擔任職務。』太子於是說：『皇帝為我建造寺廟，正是爲了招攬名士賢德，弘揚佛法。像這位上人這樣的人才，怎麼能沒有職務呢？』於是委任他知寺的職務，並允許他兼任副職。道岳謙虛推辭多次，太子不答應。後來，道岳遷居到普光寺。貞觀九年，弟弟道明略前來探望，道岳極力挽留他。道明略精通涅槃經，住在東洛的天宮寺。貞觀十年二月，道岳生病，太子派來的醫生和送來的食物絡繹不絕。道岳最終在所住的寺廟去世，享年六十九歲。喪事由太子府供給，安葬在城南杜城西邊的角落。道明略送葬完畢后返回，因悲痛纏身，于貞觀十二年去世，享年六十七歲。 唐玄琬 家族出自弘農華陰的楊氏。他們的先祖有人遷居到雍州的新豐，子孫繁衍，因此分家別戶。
【English Translation】 English version: To facilitate viewing, he also wrote eighteen treatises and commentaries, which circulated in the world. In the early years of the Zhenguan reign, the Tripitaka master Bopuo from the Western Regions came to the capital, and the court issued an edict to translate Buddhist scriptures. Daoyue also held a position in this endeavor. During this time, Bopuo heard that Daoyue was proficient in the Abhidharma-kosa-sastra (俱舍論), and he doubted this, thinking, 'This is the highest learning in our Western Regions. Now to say that he is proficient in it, I'm afraid it's a mistake.' So he asked Daoyue about some profound meanings, and Daoyue answered fluently. Bopuo praised, 'Truly a wise man, a wise man!' At that time, the emperor had gathered monks in the palace, presided over by Dharma Master Zong, to establish the doctrines of the Three Schools. Daoyue asked Dharma Master Zong about the scope of the Eightfold Path (八正道) in relation to the wise and the saints, and Dharma Master Zong was speechless. The Daoist Liu Jinxi founded Laozi's doctrine, and Daoyue asked him where the allusions of 'The Dao produces one' and 'One produces two' came from. The Daoist just stared blankly. Daoyue jokingly said, 'Sir, you look so highly upon your predecessors, do you mean that you can understand just by seeing it with your own eyes?' Everyone laughed. In the eighth month of the sixth year of Zhenguan, Daoyue's elder brother Daokuang passed away, and he was deeply grieved. Someone advised him to restrain his grief, but Daoyue said with tears, 'We live together in a burning house, drowning together in the stream of love and desire. The cycle of birth and death has not yet ended, how can I not be sad?' In the autumn of the eighth year of Zhenguan, the Crown Prince gathered many virtuous people at the Hongwen Pavilion to discuss doctrine. Daoyue spoke eloquently and his views were outstanding. The Crown Prince asked, 'Who is this Dharma Master?' The Left Vice-Director Du Zhenglun replied, 'He is Dharma Master Daoyue of the Da Zongchi Temple.' The Zongchi Temple was a meditation center during the Sui Dynasty. The Crown Prince asked, 'What position does he hold in the temple?' The reply was, 'He has not yet held a position.' The Crown Prince then said, 'The emperor built temples for me precisely to recruit famous and virtuous people and to promote the Dharma. How can such a talent as this not have a position?' So he appointed him to the position of temple administrator and allowed him to serve as deputy. Daoyue humbly declined several times, but the Crown Prince did not allow it. Later, Daoyue moved to the Puguang Temple. In the ninth year of Zhenguan, his younger brother Daominglue came to visit, and Daoyue strongly urged him to stay. Daominglue was proficient in the Nirvana Sutra (涅槃經) and lived in the Tiangong Temple in Dongluo. In the second month of the tenth year of Zhenguan, Daoyue fell ill, and the doctors and food sent by the Crown Prince came in an endless stream. Daoyue finally passed away in the temple where he lived, at the age of sixty-nine. The funeral was provided by the Crown Prince's residence and he was buried in the southwest corner of Ducheng outside the city. After Daominglue returned from the funeral, he was afflicted with grief and passed away in the twelfth year of Zhenguan, at the age of sixty-seven. Tang Xuanwan The family originated from the Yang clan of Huayin in Hongnong. Some of their ancestors moved to Xinfeng in Yongzhou, and their descendants multiplied, so they separated into different households.
譜諜焉。琬年志學剃落。為曇延法師弟子延公一代名匠。婉既登具。依洪遵律師。習四分三載。即敷演。儕類推敬。又聽曇遷法師攝論兼法華大集楞伽勝鬘地論中百等。皆研核無餘蘊。然以延公在日。愿。造釋迦丈六金像。繼志述事。罔敢或愆。乃于仁壽二年。袖斂眾施。就所住京輦寺。設模以鑄。於時空色澄湛。杲日流輝。天華如雲母。飄灑四至。終墜像前。觀者以為異。及脫模。光相殊特。視關輔間。無與比。且造經四藏。備極莊嚴。其繕寫之際。必精加考證。使無所遺謬。每歲以二月八日。灌沐聖軀。開講設齋。眾兼悲敬。惟受戒以清凈為本。運當像末。恐致虧犯。故於春首。禮二十五佛。持千轉神咒。庶幾毀禁之流。澄源潔已。登檀納法。明白無疑。貞觀初詔為皇太子諸王。授菩薩戒。既而東宮創普光寺。召居之。且詔授皇后妃主。並六宮等戒。問遺填委。而隨以施予。及營建功德無蓄積。未幾皇后于苑內德業寺。書經一藏。于延興寺。構藏並書經。皆詔琬監護。於是卷帙自周朝所殘毀者。悉從校正。而法寶之全伊琬之力也。九年正月。上書東宮。陳四條。以行慈戒殺。順氣奉齋。為之目。而覼縷數百言極切至。東宮優答之。語多不錄。是歲詔禁殺。起三月盡五月。以琬再請。乃特聽盡此歲。十年冬有疾。上
【現代漢語翻譯】 現代漢語譯本 家譜記載。釋琬（釋琬）年輕時立志向學，剃度出家，成為曇延法師的弟子。曇延法師是當時一代名匠。釋琬受具足戒后，依止洪遵律師，學習《四分律》三年。隨即開始講解，同輩僧人都很推崇敬佩他。他又聽曇遷法師講解《攝大乘論》，兼學《法華經》、《大集經》、《楞伽經》、《勝鬘經》、《地論》等，對其中的精髓都深入研究，沒有遺漏。然而因為感念曇延法師在世時的願望，要建造一尊釋迦牟尼佛丈六金像，爲了繼承他的遺志完成此事，不敢有絲毫懈怠。於是在仁壽二年，四處募捐，在所居住的京輦寺，設定模具開始鑄造佛像。當時天空晴朗澄澈，陽光燦爛輝煌，天空中飄灑著像雲母一樣的花朵，四面八方飄落，最終落在佛像前。觀看的人都覺得很奇異。等到脫模時，佛像的光相非常特別，縱觀關中、函谷關一帶，沒有能與之相比的。並且還抄寫了四藏經書，極盡莊嚴。在繕寫經書的時候，必定仔細考證，務求沒有遺漏錯誤。每年在二月八日，舉行灌沐佛像的儀式，開講經法，設定齋飯，大眾既悲傷又敬仰。他認為受戒以清凈為根本，擔心在塑造佛像的最後階段，可能會有虧損或觸犯戒律，所以在春季開始，禮拜二十五佛，持誦千轉神咒，希望那些毀犯戒律的人，能夠 очистить 根源，潔身自好。登上戒壇傳授戒法，明白無疑。貞觀初年，奉詔為皇太子和諸位王爺，授菩薩戒。不久之後，東宮建造普光寺，召請釋琬居住。並且詔令他為皇后、妃嬪、公主以及後宮的嬪妃等授戒。賞賜的物品堆積如山，而他都隨手施捨出去，營建功德，沒有積蓄。沒過多久，皇后在苑內的德業寺，書寫了一藏經書，在延興寺，建造經藏並書寫經書，都詔令釋琬監護。於是那些從周朝時期被殘毀的經卷，都由他來校正。佛法的完整儲存，都是釋琬的功勞。貞觀九年正月，他上書東宮，陳述四條建議，以施行慈悲、戒殺生、順應自然之氣、奉行齋戒為綱要，詳細地寫了幾百字，非常懇切。東宮給予了優厚的答覆，內容很多不在此記錄。這年朝廷下詔禁止殺生，從三月到五月。因為釋琬再次請求，於是特別允許禁止殺生到這年結束。貞觀十年冬天，釋琬生病。
【English Translation】 English version Genealogical records exist. When Shi Wan (釋琬) was young, he aspired to learn and was tonsured, becoming a disciple of Dharma Master Tan Yan. Dharma Master Tan Yan was a renowned master of his time. After Shi Wan received the full precepts, he followed Vinaya Master Hong Zun, studying the 'Four-Part Vinaya' for three years. He then began to lecture on it, and his peers greatly admired and respected him. He also listened to Dharma Master Tan Qian explain the 'Mahāyānasaṃgraha,' and also studied the 'Lotus Sutra,' 'Mahāsaṃnipāta Sūtra,' 'Laṅkāvatāra Sūtra,' 'Śrīmālādevī Siṃhanāda Sūtra,' and 'Daśabhūmika Sūtra,' among others, thoroughly researching their essence without omission. However, because he remembered Dharma Master Tan Yan's wish during his lifetime to build a sixteen-foot-tall golden statue of Śākyamuni Buddha, in order to inherit his will and complete this matter, he dared not be negligent in the slightest. Therefore, in the second year of Renshou, he solicited donations everywhere, and in the Jingnian Temple (京輦寺) where he resided, he set up molds and began casting the Buddha statue. At that time, the sky was clear and bright, the sunlight was brilliant, and flowers like mica fluttered in the sky, falling from all directions, eventually landing in front of the Buddha statue. Those who saw it felt it was very strange. When the mold was removed, the Buddha statue's appearance was very special. Looking at the Guanzhong (關中) and Hangu Pass (函谷關) areas, there was nothing comparable to it. Furthermore, he also transcribed four collections of scriptures, with utmost solemnity. When transcribing the scriptures, he would carefully examine them to ensure that there were no omissions or errors. Every year on the eighth day of the second month, he held a bathing ceremony for the Buddha statue, gave lectures on the Dharma, and set up vegetarian meals, and the masses were both sad and respectful. He believed that receiving precepts was based on purity, and he was worried that in the final stage of shaping the Buddha statue, there might be losses or violations of the precepts, so at the beginning of spring, he worshiped the Twenty-Five Buddhas and recited the Thousand-Turn Divine Mantra, hoping that those who violated the precepts could purify their origins and maintain their integrity. He ascended the ordination platform to transmit the Dharma, without any doubt. In the early years of Zhenguan, he was ordered to give Bodhisattva precepts to the Crown Prince and various princes. Soon after, the Eastern Palace built Puguang Temple (普光寺) and summoned Shi Wan to reside there. He was also ordered to give precepts to the Empress, concubines, princesses, and other palace consorts. The gifts bestowed upon him piled up like mountains, but he gave them away as he pleased, building merit and virtue without accumulating anything. Not long after, the Empress wrote a collection of scriptures in Deyesi Temple (德業寺) in the garden, and built a scripture repository and wrote scriptures in Yanxing Temple (延興寺), all of which were ordered to be supervised by Shi Wan. Thus, the scriptures that had been destroyed since the Zhou Dynasty were all corrected by him. The complete preservation of the Buddha Dharma was all due to Shi Wan's efforts. In the first month of the ninth year of Zhenguan, he wrote a letter to the Eastern Palace, presenting four suggestions, with the implementation of compassion, abstaining from killing, following the natural qi, and observing vegetarianism as the main points, writing in detail for hundreds of words, which was very earnest. The Eastern Palace gave a generous reply, the contents of which are not recorded here. In that year, the imperial court issued an edict prohibiting killing, from March to May. Because Shi Wan requested again, he was specially allowed to prohibit killing until the end of the year. In the winter of the tenth year of Zhenguan, Shi Wan fell ill.
書東宮。委以大法。尋奉遺表。上國王賞罰三寶法。安養蒼生論。三德論。各一卷。十二月七日。卒于延興寺所居房。壽七十五。訃聞東宮哀慟。[賜-勿+月]贈如禮。詔惻悼加賜物。特進蕭瑀太府蕭璟宗正李伯藥詹事杜正倫等。並以躬嘗北面執心喪。香華幢蓋。送者數萬人。弟子五百餘人。遵命阇維於終南山寺。建塔葬燼骨。奉靈像。太子洗馬蘭陵蕭鈞制銘宗正卿李伯藥製碑文。琬無恙日。從受具戒者。三千餘人。受歸戒者二千餘萬人。右僕射杜如晦臨終發誓愿歷劫為師。大將軍薛萬徹母及昆季。欽崇軌範。蔬素終身。普光道岳法師識洞幽微。稟承約飭。武德初天下喪亂。客僧莫可乞丐。琬悉估鬻假貸。以共給存濟。尤喜推獎材德。智首律師身處林泉。而名蜚輦轂。卒使毗尼之學。盛于有唐。則亦有所從來云。
唐志超
姓田氏。其先同州馮翊人。后徙並之榆次。超小欲脫俗。而二親以無他子。常抑絕之。弱冠強為納室。超夜坐床上。為妻說法。妻亦感激流淚。久之辭去。年二十七。依里之開化慧瓚禪師剃落。既受具。即往定州探律稟教。閱五載而學有成緒。乃入太原之西北山。創立禪林。曉夕修定。玄侶聞風。不遠而至。大業初。有司禁僧。不得檀出寺門。超入京師將以聞上。內史以事非要害。擁
【現代漢語翻譯】 現代漢語譯本：書東宮（指太子宮），委任以弘揚佛法的大任。不久，呈上遺表，包括《國王賞罰三寶法》、《安養蒼生論》、《三德論》各一卷。十二月七日，在延興寺的住所去世，享年七十五歲。訃告傳到東宮，太子非常悲痛，按照禮制追贈謚號，並下詔表示哀悼，額外賞賜物品。特進蕭瑀、太府蕭璟、宗正李伯藥、詹事杜正倫等人，都因為曾經以弟子的身份侍奉他而內心悲痛，用香花幢幡等儀仗送葬的人數以萬計，弟子五百餘人。遵照遺命，在終南山的寺院進行火化，建造佛塔安葬骨灰，供奉靈像。太子洗馬蘭陵蕭鈞撰寫墓誌銘，宗正卿李伯藥撰寫碑文。道琬（法師名）身體健康的時候，從他那裡接受具足戒的有三千餘人，接受歸戒的有兩千余萬人。右僕射杜如晦臨終發誓，愿生生世世以道琬為師。大將軍薛萬徹的母親及兄弟，欽佩崇尚道琬的規範，終身吃素。普光道岳法師識見深邃，稟承道琬的教誨。武德初年，天下大亂，外來的僧人無法乞討，道琬全部估價變賣財物，甚至借貸，用來供給他們，使他們得以生存。道琬尤其喜歡推舉有才能和德行的人。智首律師身處山林，但名聲傳遍京城，最終使毗尼（戒律）之學在有唐朝得以興盛，這也有其淵源。 唐志超（人名） 姓田，祖先是同州馮翊人，後來遷居到并州的榆次。志超從小就想出家，但父母因為沒有其他兒子，常常阻止他。到了二十歲，父母強行為他娶妻。志超晚上坐在床上，為妻子說法，妻子也感動得流淚，不久之後就離開了。二十七歲時，依止村裡的開化寺慧瓚禪師剃度出家。受具足戒后，就前往定州探究律宗，學習佛法。過了五年，學有所成，於是進入太原西北山，創立禪林，早晚修行禪定。修道的人聽到他的名聲，不遠萬里前來。大業初年，官府禁止僧人接受寺門外的佈施，志超進入京師，打算將此事稟告皇上，內史認為此事並非重要，就壓了下來。
【English Translation】 English version: He wrote in the East Palace (referring to the Crown Prince's palace) and was entrusted with the great task of propagating the Dharma. Soon after, he presented a posthumous memorial, including one volume each of 'The King's Rewards and Punishments of the Three Jewels Dharma', 'Treatise on Peaceful Nurturing of the People', and 'Treatise on the Three Virtues'. On the seventh day of the twelfth month, he passed away at his residence in Yanxing Temple at the age of seventy-five. When the news of his death reached the East Palace, the Crown Prince was deeply grieved, posthumously granting him an honorary title according to ritual, and issuing an edict expressing condolences and additional gifts. The Grand Master Xiao Yu, the Grand Minister Xiao Jing, the Minister of the Court of Imperial Clan Affairs Li Boyao, and the Chamberlain Du Zhenglun, among others, were all deeply saddened because they had served him as disciples. Tens of thousands of people sent him off with incense, flowers, banners, and canopies, including more than five hundred disciples. In accordance with his will, he was cremated at a temple in Zhongnan Mountain, and a pagoda was built to bury his ashes, and his spiritual image was enshrined. Xiao Jun of Lanling, the Crown Prince's Deputy, composed the epitaph, and Li Boyao, the Minister of the Court of Imperial Clan Affairs, wrote the inscription on the stele. When Daowan (the Dharma master's name) was in good health, more than three thousand people received the complete precepts from him, and more than twenty million people received the refuge precepts. Du Ruhui, the Right Minister of Works, vowed at the end of his life to take Daowan as his teacher in every lifetime. The mother and siblings of General Xue Wanche admired and revered Daowan's norms, and remained vegetarian for the rest of their lives. Dharma Master Puguang Daoyue had profound insight and inherited Daowan's teachings. In the early years of the Wude era, the world was in chaos, and foreign monks could not beg for alms. Daowan appraised and sold all his property, even borrowing money, to provide for them so that they could survive. Daowan especially liked to promote people with talent and virtue. Lawyer Zhishou lived in the mountains, but his reputation spread throughout the capital, and ultimately made the study of Vinaya (discipline) flourish in the Tang Dynasty, which also had its origins. Tang Zhichao (person's name) His surname was Tian, and his ancestors were from Fengyi in Tongzhou, later moving to Yuci in Bingzhou. From a young age, Zhichao wanted to leave the secular world, but his parents often stopped him because they had no other sons. At the age of twenty, his parents forced him to marry. Zhichao sat on the bed at night and preached the Dharma to his wife, who was also moved to tears, and soon after left. At the age of twenty-seven, he was tonsured and ordained by Zen Master Huizan of Kaihua Temple in his village. After receiving the complete precepts, he went to Dingzhou to explore the Vinaya school and study the Dharma. After five years of study, he entered the Northwest Mountains of Taiyuan, established a Zen forest, and practiced meditation day and night. Those who cultivated the Way heard of his reputation and came from afar. In the early years of the Daye era, the government forbade monks from receiving alms outside the temple gates. Zhichao entered the capital, intending to report this matter to the emperor, but the Minister of the Interior considered the matter unimportant and suppressed it.
蔽不通。季年𡨥盜充斥。並部尤甚。而超徒眾云臻。糧粒山積。一夕持炬排門。白刃交臨。而坐者株杌。略不搖動。賊皆拜伏。超因隨宜誘掖。以導其善。高祖起義。超亦遷住凝定寺。義寧二年。入京奉賀受禪。引見太極殿。左僕射魏國公裴寂于邀其第之別院以居。無何而沙門。靈潤智信智光等。以貴游之地。非宴寂之場。乃延之藍田山化感寺。武德五年。又徙晉之介山抱腹巖。既而復治汾州介休縣之光嚴寺。蓋山林則便於練行。朝市則易於接物也。貞觀十五年三月十一日。卒于光嚴。壽七十有一。葬汾城之南山。
唐靜琳
姓張氏。其先南陽人。后徙京兆之華原。琳方幼時。外國道人。過其家。嘆曰。此兒當隆佛法。不可處之塵埃中也。七歲從俗流出家。非其本志。遂去而從他師焉。周氏之禍久。汩沒不能振。隋初。依曇猛法師究定慧學。於時法運復亨。琳弱冠猶以沙彌南遊樊鄧受具。尋赴青齊。披討律部。又研十地于覺法師所。乃旋鄴都從炬法師。稟采華嚴楞伽思益等義。既而匡眾闡化。名聲益起。偶至蒲晉。為道遜道順二法師留講十地。久之嘆曰。藥本治病而服藥增病。豈其理哉。學識材辨。秪以生慢也。宜求所以治之者。於是始習靜念處等法。俄而漸進大乘無得。離念唯識等觀。入白鹿山絕粒者
【現代漢語翻譯】 現代漢語譯本：
我見識淺薄。年景不好，盜賊到處都是，并州一帶尤其嚴重。而釋道超的徒弟和信眾紛紛前來，糧食堆積如山。一天晚上，盜賊們拿著火把撞開寺門，揮舞著刀劍逼近，但道超禪定端坐，像木樁一樣紋絲不動。盜賊們都跪拜臣服。道超於是隨機應變，引導他們向善。高祖李淵起兵反隋時，道超也遷居到凝定寺。義寧二年，道超進入京城祝賀李淵稱帝，並在太極殿受到接見。左僕射、魏國公裴寂邀請他到自己府邸的別院居住。不久，沙門靈潤、智信、智光等人認為貴族遊玩的地方不適合清修，於是邀請他到藍田山化感寺居住。武德五年，道超又遷居到晉州的介山抱腹巖。後來又修繕了汾州介休縣的光嚴寺。大概是因為山林便於修行，而朝廷和市井則便於接觸民眾吧。貞觀十五年三月十一日，道超在光嚴寺圓寂，享年七十一歲，葬于汾城南山。
唐代靜琳法師
俗姓張，祖先是南陽人，後來遷居到京兆的華原。靜琳小時候，一位外國道人路過他家，感嘆道：『這個孩子將來必定能弘揚佛法，不應該讓他身處塵世之中。』他七歲時隨從世俗的潮流出了家，但並非他的本意，於是離開原來的師父，去跟隨其他師父。周朝滅佛的災難持續了很久，佛法衰敗，難以振興。隋朝初年，靜琳跟隨曇猛法師深入研究禪定和智慧之學。當時佛法再次興盛，靜琳弱冠之年仍然以沙彌的身份南遊樊鄧，受了具足戒。之後前往青齊，研習律部。又在覺法師那裡研究《十地經》。然後回到鄴都，跟隨炬法師學習《華嚴經》、《楞伽經》、《思益經》等經義。之後他廣聚僧眾，弘揚佛法，名聲越來越大。一次偶然來到蒲晉，被道遜、道順兩位法師留下講解《十地經》。很久之後，他感嘆道：『藥物本來是用來治病的，但服藥反而加重了病情，這難道是合理的嗎？學識和才能，只會讓人產生傲慢之心啊。應該尋求治療傲慢的方法。』於是他開始學習靜念處等法。不久之後，他逐漸深入大乘無得、離念唯識等觀，進入白鹿山斷食修行。 English version:
I am ignorant and ill-informed. In these lean years, bandits and thieves are rampant, especially in the Bing province region. Yet, Daochao's (name of a monk, meaning 'surpassing the way') followers and believers flocked to him, with stores of grain piling up like mountains. One night, bandits, holding torches, broke down the temple gate, brandishing swords, but Daochao sat in meditation, as still as a wooden stump, without the slightest movement. The bandits all prostrated in submission. Daochao then, according to the circumstances, guided and led them towards goodness. When Gaozu (Emperor Gaozu of Tang, Li Yuan) raised his army, Daochao also moved to Ningding Temple. In the second year of Yining (618 AD), he entered the capital to congratulate Li Yuan on his ascension to the throne and was received in the Taiji Hall. The Left Minister, Duke of Wei, Pei Ji, invited him to reside in a separate courtyard of his mansion. Soon after, the monks Lingrun, Zhixin, Zhiguang, and others, believing that a place frequented by nobles was not suitable for quiet contemplation, invited him to Huagan Temple on Lantian Mountain. In the fifth year of Wude (622 AD), he moved again to Baofu Rock on Mount Jie in Jinzhou. Later, he restored Guangyan Temple in Jiexiu County, Fenzhou. It seems that the mountains and forests were conducive to practice, while the court and marketplace facilitated contact with the people. On the eleventh day of the third month of the fifteenth year of Zhenguan (641 AD), Daochao passed away at Guangyan Temple at the age of seventy-one and was buried on the south mountain of Fencheng.
Tang Dynasty, Master Jinglin (name of a monk, meaning 'pure forest')
His surname was Zhang, and his ancestors were from Nanyang, later moving to Huayuan in Jingzhao. When Jinglin was young, a foreign Daoist (a monk or priest) passed by his house and exclaimed, 'This child will surely promote the Buddha-dharma and should not be kept in the mundane world.' At the age of seven, he left home following the secular trend, but it was not his true intention, so he left his original teacher to follow others. The disaster of the Zhou dynasty's persecution of Buddhism lasted for a long time, and the Dharma was in decline, difficult to revive. At the beginning of the Sui dynasty, Jinglin followed Dharma Master Tanmeng to deeply study meditation and wisdom. At that time, the Dharma flourished again, and Jinglin, still a Shami (novice monk) in his youth, traveled south to Fandeng to receive the full precepts. Afterwards, he went to Qingqi to study the Vinaya (monastic rules). He also studied the 'Ten Grounds Sutra' under Dharma Master Jue. Then he returned to Yedu and learned the meanings of the 'Avatamsaka Sutra' (Huayan Jing), 'Lankavatara Sutra' (Lengqie Jing), and 'Srimati-devi-simhanada Sutra' (Siyi Jing) from Dharma Master Ju. After that, he gathered monks and propagated the Dharma, and his reputation grew. Once, he happened to come to Pujin and was kept by Dharma Masters Daoxun and Daoshun to lecture on the 'Ten Grounds Sutra'. After a long time, he sighed, 'Medicine is originally used to cure diseases, but taking medicine increases the disease. Is this reasonable? Knowledge and talent only give rise to arrogance. One should seek the means to cure it.' Therefore, he began to learn the practices of the Four Foundations of Mindfulness (jingnian chu) and other methods. Soon after, he gradually delved into the Mahayana (Great Vehicle) doctrines of non-attainment (wude), the Consciousness-Only (weishi) view of detachment from thoughts (li nian), and entered White Deer Mountain to practice fasting.
【English Translation】 English version:
I am ignorant and ill-informed. In these lean years, bandits and thieves are rampant, especially in the Bing province region. Yet, Daochao's (name of a monk, meaning 'surpassing the way') followers and believers flocked to him, with stores of grain piling up like mountains. One night, bandits, holding torches, broke down the temple gate, brandishing swords, but Daochao sat in meditation, as still as a wooden stump, without the slightest movement. The bandits all prostrated in submission. Daochao then, according to the circumstances, guided and led them towards goodness. When Gaozu (Emperor Gaozu of Tang, Li Yuan) raised his army, Daochao also moved to Ningding Temple. In the second year of Yining (618 AD), he entered the capital to congratulate Li Yuan on his ascension to the throne and was received in the Taiji Hall. The Left Minister, Duke of Wei, Pei Ji, invited him to reside in a separate courtyard of his mansion. Soon after, the monks Lingrun, Zhixin, Zhiguang, and others, believing that a place frequented by nobles was not suitable for quiet contemplation, invited him to Huagan Temple on Lantian Mountain. In the fifth year of Wude (622 AD), he moved again to Baofu Rock on Mount Jie in Jinzhou. Later, he restored Guangyan Temple in Jiexiu County, Fenzhou. It seems that the mountains and forests were conducive to practice, while the court and marketplace facilitated contact with the people. On the eleventh day of the third month of the fifteenth year of Zhenguan (641 AD), Daochao passed away at Guangyan Temple at the age of seventy-one and was buried on the south mountain of Fencheng.
Tang Dynasty, Master Jinglin (name of a monk, meaning 'pure forest')
His surname was Zhang, and his ancestors were from Nanyang, later moving to Huayuan in Jingzhao. When Jinglin was young, a foreign Daoist (a monk or priest) passed by his house and exclaimed, 'This child will surely promote the Buddha-dharma and should not be kept in the mundane world.' At the age of seven, he left home following the secular trend, but it was not his true intention, so he left his original teacher to follow others. The disaster of the Zhou dynasty's persecution of Buddhism lasted for a long time, and the Dharma was in decline, difficult to revive. At the beginning of the Sui dynasty, Jinglin followed Dharma Master Tanmeng to deeply study meditation and wisdom. At that time, the Dharma flourished again, and Jinglin, still a Shami (novice monk) in his youth, traveled south to Fandeng to receive the full precepts. Afterwards, he went to Qingqi to study the Vinaya (monastic rules). He also studied the 'Ten Grounds Sutra' under Dharma Master Jue. Then he returned to Yedu and learned the meanings of the 'Avatamsaka Sutra' (Huayan Jing), 'Lankavatara Sutra' (Lengqie Jing), and 'Srimati-devi-simhanada Sutra' (Siyi Jing) from Dharma Master Ju. After that, he gathered monks and propagated the Dharma, and his reputation grew. Once, he happened to come to Pujin and was kept by Dharma Masters Daoxun and Daoshun to lecture on the 'Ten Grounds Sutra'. After a long time, he sighed, 'Medicine is originally used to cure diseases, but taking medicine increases the disease. Is this reasonable? Knowledge and talent only give rise to arrogance. One should seek the means to cure it.' Therefore, he began to learn the practices of the Four Foundations of Mindfulness (jingnian chu) and other methods. Soon after, he gradually delved into the Mahayana (Great Vehicle) doctrines of non-attainment (wude), the Consciousness-Only (weishi) view of detachment from thoughts (li nian), and entered White Deer Mountain to practice fasting.
數矣。昏則登危巔高樹。以坐其上。動經旬浹。后造泰岳。夜見火光。環照峰巒。即追求之。見數尼。共議唯識。忽然而隱。未幾。入關中。遇曇遷禪師為開攝論。仁壽四年。詔送舍利于華原石門山之神德寺。就以課業。大業三年。沙門還源。延講攝論于輦下之明輪妙像諸寺。久之至東都。齊王暕情深定理。每從咨決。鴻臚蘇夔稟宗玄訓。若高陽沙門道雄道體。趙郡之道獻明則。成承善誘。造詣幽微。洪哲致問曰。懷道者多。所專何業。答曰。山谷高深。意定何在。哲曰。山高谷深。由來自爾。答曰。若如來言正當余處取土填谷齊山乎。哲嘆伏。十三年具表聞上。將西巡靈蹟。屬𡨥盜縱橫。道途梗沮。僅達襄鄧。義寧二年。詔住京之大總持寺。武德三年。正平公李安遠奏。造弘法寺迎居之。惟敷中論。或維摩起信而已。夜則燕寂。玄琬律師。躬膺令則任城王及其母楚國太妃安平公主。皆邀至第宅授戒。國子祭酒蕭璟工部尚書張亮檐事杜正倫司農李道裕。併爲弟子。又請智首律師闡揚四分凡十遍。率先學眾稟服教法住持。京輦雖沙彌凈人。猶明律相。斯非其功歟。貞觀十四年。十月二十六日。以疾卒于弘法之房。
是日先有素交法常來候。琳謂之曰。不戀此生不貪來報緣集即有緣散則無又曰。以己之疾。愍彼之疾
【現代漢語翻譯】 現代漢語譯本： 數量已經很多了。曾經在昏暗的時候登上危險的高山和高樹，坐在上面，常常經過十幾天。後來到了泰山，夜裡看見火光，環繞照耀山峰，就去尋找，看見幾個尼姑，共同討論唯識（佛教哲學，認為一切事物皆為心識所變現）。忽然之間她們就消失了。不久，進入關中，遇到曇遷禪師為他講解《攝大乘論》（佛教論著，闡述大乘佛教的教義）。仁壽四年（公元604年），皇帝下詔將佛舍利送到華原石門山的神德寺，就讓他（智琳）在那裡學習。大業三年（公元607年），沙門還源，邀請他在輦下（京城）的明輪、妙像等寺廟講解《攝大乘論》。 很久之後到了東都（洛陽），齊王楊暕（隋煬帝之子）對佛理情深，常常向他請教。鴻臚（官名）蘇夔稟承玄妙的教義。像高陽的沙門道雄、道體，趙郡的道獻、明則，都繼承了他的善誘，造詣深奧。洪哲向他請教說：『修道的人很多，您專攻什麼學業？』他回答說：『山谷高深，意念的安定在哪裡？』洪哲說：『山高谷深，自然就是這樣。』他回答說：『如果按照您所說，那是否應當從別處取土填平山谷，使山谷與山齊平呢？』洪哲歎服。 貞觀十三年（公元639年），他上表奏聞皇帝，打算西行巡禮靈蹟。正趕上盜賊橫行，道路阻塞，僅僅到達襄鄧（襄陽、鄧州一帶）。義寧二年（公元618年），皇帝下詔讓他住在京城的大總持寺。武德三年（公元620年），正平公李安遠上奏，建造弘法寺迎接他居住。他只講解《中論》（佛教論著，闡述中觀學說），或者《維摩詰經》（佛教經典，講述維摩詰居士的修行故事）和《起信論》（佛教論著，闡述大乘佛教的信仰）。晚上則安靜休息。玄琬律師，親自接受他的教令。任城王和他的母親楚國太妃、安平公主，都邀請他到府邸授戒。國子祭酒蕭璟、工部尚書張亮、門下省事杜正倫、司農李道裕，都成為他的弟子。又請智首律師闡揚《四分律》（佛教戒律）凡十遍，率先學眾稟受教法，住持佛法。京城即使是沙彌（出家男子）、凈人（在家修行者），也明白戒律的相狀。這難道不是他的功勞嗎？貞觀十四年（公元640年）十月二十六日，因病在弘法寺的房間去世。 這一天，先有老朋友法常來探望。智琳對他說：『不留戀此生，不貪求來世的報應，因緣聚合就產生，因緣離散就消失。』又說：『以自己的疾病，憐憫他人的疾病。』
【English Translation】 English version: His numbers were many. He would ascend dangerous peaks and tall trees in the darkness, sitting atop them, often for ten days or more. Later, he went to Mount Tai, where he saw firelight at night, encircling and illuminating the peaks. He went to investigate and found several nuns discussing Vijnanavada (a school of Buddhist philosophy that posits that all phenomena are manifestations of consciousness). Suddenly, they disappeared. Soon after, he entered Guanzhong and encountered the Chan master Tanqian, who expounded the Mahāyānasaṃgraha (a Buddhist treatise explaining the doctrines of Mahayana Buddhism) for him. In the fourth year of the Renshou era (604 CE), an imperial edict ordered the sending of śarīra (relics) to the Shende Temple on Stone Gate Mountain in Huayuan, and he (Zhilin) was assigned to study there. In the third year of the Daye era (607 CE), the śramaṇa (monk) Huanyuan invited him to lecture on the Mahāyānasaṃgraha at the Minglun, Miaoxiang, and other temples in the capital. After a long time, he arrived in the Eastern Capital (Luoyang). Prince Jian of Qi (son of Emperor Yang of Sui) had a deep affection for Buddhist principles and often consulted him. The Honglu (official) Su Kui received profound teachings. Individuals such as the śramaṇas Daoxiong and Daoti of Gaoyang, and Daoxian and Mingze of Zhao Commandery, all inherited his skillful guidance and attained profound understanding. Hongzhe inquired of him, saying, 'There are many who cultivate the Way; what specific practice do you specialize in?' He replied, 'The mountains and valleys are high and deep; where does the stability of intention lie?' Hongzhe said, 'The mountains are high and the valleys are deep; this is naturally so.' He replied, 'If it is as you say, then should we take soil from elsewhere to fill the valleys and level them with the mountains?' Hongzhe was amazed and submitted. In the thirteenth year of the Zhenguan era (639 CE), he submitted a memorial to the emperor, intending to make a pilgrimage to the sacred sites in the west. However, bandits were rampant, and the roads were obstructed, so he only reached Xiangdeng (the area around Xiangyang and Dengzhou). In the second year of the Yining era (618 CE), an imperial edict ordered him to reside at the Da Zongchi Temple in the capital. In the third year of the Wude era (620 CE), Zhengping Gong (Duke) Li Anyuan requested the construction of Hongfa Temple to welcome him to reside there. He only lectured on the Mūlamadhyamakakārikā (a Buddhist treatise explaining the Madhyamaka philosophy), or the Vimalakīrti Nirdeśa Sūtra (a Buddhist scripture recounting the story of the layman Vimalakīrti) and the Awakening of Faith in the Mahayana (a Buddhist treatise explaining the faith in Mahayana Buddhism). At night, he would rest in solitude. The Vinaya master Xuanwan personally received his instructions. Prince Rencheng and his mother, the Grand Concubine of Chu and Princess Anping, all invited him to their residences to receive precepts. Xiao Jing, the Director of the Imperial Academy; Zhang Liang, the Minister of Works; Du Zhenglun, the Attendant at the Chancellery; and Li Daoyu, the Minister of Agriculture, all became his disciples. He also invited the Vinaya master Zhishou to expound the Dharmaguptaka Vinaya (Buddhist precepts) ten times, taking the lead in receiving the teachings and upholding the Dharma. Even the śrāmaṇeras (novice monks) and upāsakas (lay practitioners) in the capital understood the characteristics of the precepts. Was this not due to his efforts? On the twenty-sixth day of the tenth month of the fourteenth year of the Zhenguan era (October 26, 640 CE), he died of illness in his room at Hongfa Temple. On that day, an old friend, Fachang, came to visit. Lin said to him, 'I do not cling to this life, nor do I crave rewards in the next. When conditions gather, there is existence; when conditions scatter, there is non-existence.' He also said, 'With my own illness, I pity the illnesses of others.'
。因垂淚。蓋念諸苦趣也。復誡門人曰。生死道長。各宜自拔。時春秋七十六矣。火葬於終南至相寺舌獨不壞。再燒之愈覺明潔。檀那造木塔五丈。以表其德。琳于洛邑。嘗為通事舍人李好德。課試場屋文業。及好德犯國憲。因逃匿求度。以免罪。後事發覺。逮琳獄。上特原之。或謀害一冤家者三人。其一人中悔。投林受戒。俄而受戒者。死而復甦曰。見閻王。王使與二人辨對謀害冤家事。吾稱以從琳受戒。不復知且引琳為證。王命追所證者有報琳已生他方金粟世界矣。吾因獲免罪。放還。
唐曇韻
高陽人。史不詳氏族。始出家誦法華經。尚餘二卷。以俗境紛囂。遂遁入恒岳之蒲吾山。以終習焉。有禪者誨之曰。道在觀心離念。非獨誦經所能得也。韻承此語。即遍游五臺。孑然攜影。住北臺木瓜寺。餘二十載。然地高氣寒。韻夜行盡坐。思略昏散。前所誦經頓憶不忘。隋仁壽間。瓚禪師方業定。雁門川中。揹負繩床。隨處燕嘿。韻聞而往依之。既而瓚赴禪定之詔。韻復居比干山。又適南部。離石龍泉文成等郡。於是靜學。覃被夷夏矣。且其地戒法所未及。有剃落閱三十年。而為沙彌者。至是咸獲受具。則韻之功誠多。貞觀十六年。無疾端坐。而終於西河之平遙山。春秋八十餘。韻自十九入山。歷六十年
【現代漢語翻譯】 現代漢語譯本：因此（他）流下了眼淚，大概是想到了各種痛苦的境地。他又告誡弟子們說：『生死輪迴的道路漫長，各自應該自己解脫。』當時（他）七十六歲。火葬於終南山的至相寺，唯獨舌頭沒有燒壞。再次焚燒，反而更加明亮潔凈。信徒們建造了五丈高的木塔，來表彰他的德行。琳在洛陽的時候，曾經為通事舍人李好德輔導考場文章。等到李好德觸犯了國家法律，於是逃跑躲藏，請求出家，以避免罪責。後來事情被發覺，逮捕了琳入獄，皇上特別赦免了他。有三個人圖謀陷害一個仇家，其中一個人後悔了，到山林中受戒。不久，這個受戒的人死了又復活，說：『我見到了閻王，閻王讓我和另外兩個人辯論陷害仇家的事。我聲稱自己自從跟隨琳受戒后，就不再知情了，並且請琳作證。閻王命令追捕所證之人，有報告說琳已經往生到他方金粟世界了。』我因此得以免罪，被放還。
唐朝的曇韻法師
是高陽人，史書沒有詳細記載他的氏族。最初出家誦讀《法華經》，還剩下兩卷沒有讀完。因為世俗環境紛擾喧囂，於是遁入恒山的蒲吾山，在那裡完成學業。有一位禪師教導他說：『道在於觀照內心，遠離妄念，不是僅僅誦經就能得到的。』曇韻接受了這句話，就開始遍游五臺山，獨自一人，住在北臺的木瓜寺，住了二十多年。然而那裡地勢高，氣候寒冷，曇韻夜晚行走靜坐，思緒略微昏沉散亂，之前所誦讀的經文突然全部回憶起來，沒有遺忘。隋朝仁壽年間，瓚禪師正在修習禪定，在雁門川中，揹著繩床，隨處安靜地生活。曇韻聽說后前去依止他。不久，瓚禪師應詔入宮禪定，曇韻又住在比干山。又到了南部，離石、龍泉、文成等郡，於是靜心學習，教化普及到各民族。而且那裡戒律尚未普及，有剃度已經三十年，卻還是沙彌的人。到這時都獲得了受具足戒的機會，可見曇韻的功勞確實很大。貞觀十六年，沒有疾病，端坐而逝于西河的平遙山，享年八十多歲。曇韻從十九歲入山，經歷了六十年。
【English Translation】 English version: Therefore, (he) shed tears, probably thinking of all the suffering realms. He further admonished his disciples, saying, 'The path of birth and death is long, each should liberate themselves.' At that time, (he) was seventy-six years old. He was cremated at Zhixiang Temple in Zhongnan Mountain, but only his tongue remained unburnt. Burning it again, it appeared even brighter and cleaner. Believers built a five-zhang (approximately 16.7 meters) tall wooden pagoda to honor his virtue. Lin, when in Luoyang, once tutored Li Haode, a secretary of communications, in examination essays. When Li Haode violated national law, he fled and hid, seeking ordination to avoid punishment. Later, the matter was discovered, and Lin was arrested and imprisoned, but the emperor specially pardoned him. There were three people plotting to harm an enemy, one of whom repented and took vows in the forest. Soon after, this ordained person died and revived, saying, 'I saw Yama (King of the Underworld), who made me and the other two argue about the matter of harming the enemy. I claimed that since taking vows from Lin, I no longer knew anything about it, and I asked Lin to testify. Yama ordered the pursuit of the witness, and it was reported that Lin had already been reborn in the Western Pure Land of Sukhavati.' I was thus acquitted and released.
Tang Dynasty's Dharma Master Tan Yun
A native of Gaoyang, his clan is not detailed in historical records. He initially left home to recite the Lotus Sutra, with two chapters remaining unfinished. Because the secular environment was noisy and chaotic, he fled into Puwu Mountain in Heng Mountain, where he completed his studies. A Chan (Zen) master taught him, 'The Way lies in observing the mind and abandoning thoughts, not just in reciting scriptures.' Tan Yun accepted this saying and began to travel extensively around Mount Wutai, alone, residing in Muguang Temple on the North Terrace for more than twenty years. However, the terrain was high and the climate was cold. Tan Yun walked and sat in meditation at night, and his thoughts became slightly dim and scattered. The scriptures he had previously recited suddenly came back to his memory completely, without forgetting anything. During the Renshou era of the Sui Dynasty, Chan Master Zan was practicing meditation in the Yanmen River Valley, carrying a rope bed on his back, living quietly wherever he went. Tan Yun heard of this and went to rely on him. Soon after, Chan Master Zan was summoned to the palace for meditation, and Tan Yun again lived on Mount Bigan. He also went to the southern regions, such as Lishi, Longquan, and Wencheng counties, where he studied quietly and his teachings spread to various ethnic groups. Moreover, the precepts had not yet been widely spread in that area, and there were those who had been tonsured for thirty years but were still shramaneras (novice monks). At this time, they all had the opportunity to receive full ordination, so Tan Yun's merit was indeed great. In the sixteenth year of the Zhenguan era, he passed away without illness, sitting upright on Pingyao Mountain in Xihe, at the age of eighty-plus. Tan Yun entered the mountain at the age of nineteen and lived there for sixty years.
。攝心無逸。血氣盛時身生蚤虱。聽其咂嚙。不忍棄捐。雖土蚤之多。氈席凝血。亦曰我宿債合償。一弗除屏。後於耳順之年。蚤虱並無。此特血氣衰耳。然猶以為吾業未應盡。何致爾。嘗謂門人曰。吾見超禪師每宿有壁虱之房。而不為所撓。又食于蠱家。而匙抄其蟲。置之器底。使不為害。蠱主懼焉。吾德何以及此。又欲寫法華經。忽有善書者。請為書之。未旬浹而功畢。方將䞋謝竟隱去。因寶而藏之巖窟。屢經𡨥亂。余物虜掠殆盡。惟此經委棄林莽間。箱幞已爛。而卷帙如新。韻平居勒苦。老而愈勵。茍跏趺稍倦。遽起禮佛。其自率皆此類。
唐慧進
姓鮑氏。潞之上黨人。幼循戒檢未諧剪削。年十三。鄉閭以其精苦。斷愛卻欲。不願妻息。出於志誠。乃共白其父母。放使出家。始居郡之梵境寺。受具后。即趨鄴都聽采。然以律假緣求非文不合。因復閉關自讀嘗所講者終八十遍。適聞洪律師設席于相。一坐八年。有虔無怠。由爾隨師南北用裨進業。略計前後。尋究弘闡四分一宗約三百遍。其專志累功如此者。
蓋亦鮮矣。隋文之季。有同寺僧。嫉其能。興謗于外。進曰。世間每以名跡致嫌。而無諍行者。惟空生為然。予雖不敏。請從而後。遽揭幞而出。眾共挽留之。進曰。予茲迫於緣故爾。非
【現代漢語翻譯】 現代漢語譯本： 攝心保持無過失。血氣旺盛的時候身上生了跳蚤和虱子，聽任它們叮咬，不忍心丟棄。即使土蚤很多，氈席上凝結了血跡，也說『這是我前世的宿債，應該償還』，一個也不除掉。後來到了六十歲的時候，跳蚤和虱子都沒有了，這只是血氣衰弱罷了。然而還認為我的業力沒有應盡，為什麼呢？曾經對門人說：『我見超禪師每次住在有壁虱的房間里，卻不被它們困擾；又在養蠱的人家吃飯，用勺子把蟲子抄起來，放在器皿底下，使它們不造成傷害，養蠱的主人很害怕。我的德行怎麼能達到這樣呢？』又想書寫《法華經》，忽然有擅長書法的人，請求為他書寫，不到二十天就完成了。正要贈送禮物感謝他，他竟然隱去了。因此像寶貝一樣收藏在巖洞里。多次經歷戰亂，其他東西都被擄掠殆盡，只有這部經書被丟棄在林莽之間，箱子和包裹已經腐爛，而卷軸卻像新的一樣。韻平居生活困苦，年紀大了更加努力，如果稍微打坐疲倦，就立刻起身禮佛，他約束自己都是這樣。 唐朝的慧進法師，姓鮑，是潞州上黨人。從小遵守戒律，但還沒有剃度出家。十三歲時，鄉里的人因為他精進刻苦，斷絕愛慾，不願娶妻生子，出於真誠，就一起告訴他的父母，放他出家。開始住在郡里的梵境寺，受具足戒后，就前往鄴都聽講學習。然而因為律法規定，沒有合適的理由不能隨意離開，於是又閉關自讀曾經講過的經書八十遍。恰好聽說洪律師在相州設講座，一坐就是八年，既虔誠又沒有懈怠。從此跟隨老師南北奔波，幫助弘揚佛法，大概計算前後，尋究弘揚四分律宗約三百遍，他如此專心致志，積累功德。 大概也很少有人能做到這樣。隋文帝末年，有同寺的僧人，嫉妒他的才能，在外面散佈謠言。慧進說：『世間的人常常因為名聲和事蹟而招致嫌隙，而沒有爭論的行為，只有須菩提（空生）是這樣。我雖然不敏捷，請跟隨他之後。』隨即揭開包裹就走了。眾人一起挽留他，慧進說：『我這次是被緣故所迫罷了，不是……』
【English Translation】 English version: Guarding the mind without negligence. When blood and qi are abundant, fleas and lice are born on the body. He would allow them to bite, unable to bear discarding them. Even if there were many soil fleas, and the felt mat was stained with blood, he would say, 'This is my past debt that should be repaid,' not removing a single one. Later, in his sixties, there were no fleas or lice, this was merely due to the decline of blood and qi. Yet, he still thought that his karma had not been fully exhausted. Why? He once said to his disciples, 'I saw Chan Master Chao always staying in rooms with bedbugs, yet he was not disturbed by them. Also, when eating at the house of a Gu master (a person who raises poisonous insects), he would scoop up the insects with his spoon and place them at the bottom of the dish, so they would not cause harm. The Gu master was afraid. How can my virtue reach this level?' He also wanted to write the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), when suddenly a skilled calligrapher requested to write it for him. It was completed in less than twenty days. Just as he was about to offer gifts to thank him, he disappeared. Therefore, he treasured it like a treasure in a cave. After many wars, other things were looted, only this sutra was abandoned in the forest, the box and wrapping had rotted, but the scrolls were like new. Yun Pingju lived a hard life, and became more diligent as he got older. If he felt tired from sitting in meditation, he would immediately get up to prostrate to the Buddha. He disciplined himself in this way. The Venerable Huijin of the Tang Dynasty, whose surname was Bao, was a native of Shangdang in Luzhou. From a young age, he observed the precepts, but had not yet shaved his head to become a monk. At the age of thirteen, the people of his village, because of his diligence and austerity, cutting off love and desire, and unwillingness to marry and have children, sincerely told his parents together, and allowed him to become a monk. He first lived in the Fanjing Temple in the prefecture, and after receiving the full precepts, he went to Yedu to listen to lectures and study. However, because the Vinaya stipulated that one could not leave at will without a suitable reason, he closed himself up and reread the sutras he had lectured on eighty times. It happened that he heard that Vinaya Master Hong was giving lectures in Xiangzhou, and he sat there for eight years, both devout and without懈怠. From then on, he followed his teacher north and south, helping to promote the Dharma, and roughly calculated that he had studied and promoted the Four-Part Vinaya School about three hundred times. He was so focused and accumulated merit in this way. It is probably rare for anyone to do this. At the end of the Sui Dynasty, there was a monk in the same temple who was jealous of his talent and spread rumors outside. Huijin said, 'People in the world often incur suspicion because of their fame and deeds, and only Subhuti (Kong Sheng) has no contention. Although I am not quick-witted, please let me follow after him.' Then he opened his bag and left. The crowd tried to persuade him to stay, and Huijin said, 'I am forced by circumstances this time, not...'
誠泥於去留也。諸君好住。吾豈鬱鬱。久居此哉於是遍游東川北部。周攬五臺泰岳常山雁門之勝。而禪師慧瓚方道王朔漠。又往而師事焉。瓚入關遂訪巢許舊跡于箕山之顛。得古寺基。構而居之。迄三十餘載。緇素承風追逐。使幽沮之地。成參請之場。貞觀十九年正月十五日。卒于山寺。壽八十六。其同鄉有明瓚者亦宗四分。形質素瑰瑋。晚歲風疾。頓乖儀節。雖衣服頹墮。而飲啖不衰。嘗御眾於法住寺。化洽韓潞沁澤等州云。
唐清邁
蜀之梓潼人。少游京師。貞觀中玄奘三藏回自西域。詔造廣福寺。為太穆后追度。且就以翻譯。其所須吏力。悉與玄齡商量。務令優給。仍召諸方大德。諳練大小乘經論。為時所尊尚者。十一人。為證義員。而邁寔與其選。同居慈恩寺。有譯經圖紀四卷。行世。
唐曇光
汴之張氏子。自幼及長。潔志清范。諸勝閫奧。莫不登踐。逮乎立年。盛明律藏。命宗樹義。人所推崇。則皆勵爍二。師之規誨矣。勵公嘗指以謂人曰。使吾道流通於河右者。繄亦賴此予而已。俄而又聽法華地論于玉法師所。修止觀法門于嵩岳相禪師所。定慧交資。戒撿益著。會東都以光有素德。舉以住持。詔住天宮寺。仍充寺之上座。以撫綏清眾。然而泛愛之誠。終古罕類。西方律學。莫
【現代漢語翻譯】 現代漢語譯本：
他沉溺於去留的念頭。他對大家說：『諸位好好住在這裡吧，我難道要一直鬱鬱寡歡地待在這裡嗎？』於是他遍游東川北部，周遊了五臺山、泰山、常山、雁門關等名勝之地。後來禪師慧瓚（一位在朔漠傳道的禪師）在那裡，他又前去向他學習。慧瓚入關后，便到箕山之巔尋訪巢父、許由的舊跡，找到古寺的遺址，在那裡建造房屋居住，直到三十多年。僧人和俗人都仰慕他的風範，紛紛追隨而來，使幽靜偏僻的地方，變成了參禪請教的場所。貞觀十九年正月十五日，慧瓚在山寺圓寂，享年八十六歲。他的同鄉有位名叫明瓚的人，也信奉四分律，形貌氣質非常出衆。晚年得了風疾，行為舉止有些失態，雖然衣衫破舊，但飲食卻不減當年。他曾在法住寺主持僧眾，教化影響了韓州、潞州、沁州、澤州等地。
唐 清邁（人名）
是蜀地梓潼人。年輕時在京城遊學。貞觀年間，玄奘三藏（唐代著名僧人，翻譯家）從西域返回，朝廷下詔建造廣福寺，為太穆皇后追薦冥福，並且讓玄奘在那裡翻譯佛經。翻譯所需的官吏和勞力，都與房玄齡（唐代宰相）商量，務必給予優厚的待遇。朝廷還召集各方精通大小乘經論的大德高僧，當時受到尊崇的有十一人，擔任證義員。而清邁也在其中，一同住在慈恩寺。他著有《譯經圖紀》四卷，流傳於世。
唐 曇光（人名）
是汴州張氏之子。從小到大，志向高潔，品行端正。對於佛教的各個殊勝之處，沒有不深入瞭解的。到了成年，精通律藏，闡明宗義，受到人們的推崇。這些都是他努力學習勵公和爍二師的教誨的結果。勵公曾經指著曇光對人說：『能夠使我的學說在河右地區傳播開來的，大概也只能依靠這個人了。』不久，他又向玉法師學習《法華經》、《地論》，向嵩岳相禪師學習止觀法門。定慧雙修，戒律更加嚴謹。後來東都因為曇光一向有美好的德行，推舉他來主持寺院。朝廷下詔讓他住持天宮寺，並擔任寺院的上座，以安撫僧眾。然而他泛愛眾生的真誠，自古以來都很少有人能比得上。西方的律學，沒有
【English Translation】 English version:
He was mired in thoughts of leaving and staying. He said to everyone, 'May you all dwell here well. How could I remain here in melancholy?' Thereupon, he traveled extensively throughout the northern part of Dongchuan, touring the scenic spots of Mount Wutai (a sacred Buddhist mountain), Mount Tai (another sacred mountain), Mount Changshan, and Yanmen Pass. Later, when Chan Master Huizan (a Chan master who preached in the northern deserts) was there, he went to study under him. After Huizan entered the pass, he sought out the old traces of Chao Fu and Xu You (legendary hermits) on the summit of Mount Ji, found the site of an ancient temple, and built a dwelling there, residing for over thirty years. Monks and laypeople admired his virtue and flocked to him, turning the secluded and remote place into a site for seeking Chan instruction. On the fifteenth day of the first month of the nineteenth year of the Zhenguan era, Huizan passed away at the mountain temple, at the age of eighty-six. A fellow villager named Mingzan also adhered to the Four-Part Vinaya (a school of Buddhist monastic discipline), and his appearance and demeanor were exceptionally outstanding. In his later years, he suffered from wind disease (possibly a stroke), and his behavior became somewhat unseemly. Although his clothes were tattered, his appetite did not diminish. He once presided over the monastic community at Fazhu Temple, and his teachings influenced the prefectures of Han, Lu, Qin, and Ze.
Tang Qingmai (personal name)
He was a native of Zitong in Shu (present-day Sichuan). In his youth, he studied in the capital. During the Zhenguan era, when Tripitaka Xuanzang (a famous Tang dynasty monk and translator) returned from the Western Regions, the court issued an edict to build Guangfu Temple to dedicate merit to Empress Tai Mu, and also had Xuanzang translate scriptures there. The officials and laborers needed for the translation were all discussed with Fang Xuanling (a Tang dynasty chancellor), and they were to be given generous treatment. The court also summoned eminent monks from various regions who were well-versed in the scriptures and treatises of both the Mahayana and Hinayana traditions. Eleven of those who were highly respected at the time were appointed as certifying members. Qingmai was among them, residing together at Ci'en Temple. He authored four volumes of 'Illustrated Records of Scripture Translation,' which circulated in the world.
Tang Tanguang (personal name)
He was the son of the Zhang family of Bianzhou. From childhood to adulthood, he maintained lofty aspirations and pure conduct. He thoroughly understood all the excellent aspects of Buddhism. Upon reaching adulthood, he became proficient in the Vinaya Pitaka (the collection of monastic rules), elucidating its doctrines and being revered by the people. All of this was the result of his diligent study of the teachings of Master Li and the Two Shuo Masters. Master Li once pointed to Tanguang and said to others, 'The one who will be able to spread my teachings in the Hexi region is probably only this person.' Soon after, he also studied the Lotus Sutra and the Treatise on the Ten Stages from Dharma Master Yu, and the methods of cessation and contemplation from Chan Master Xiang of Mount Song. He cultivated both samatha and vipassana (calm abiding and insight), and his adherence to the precepts became even more rigorous. Later, because Tanguang had always possessed excellent virtue, the Eastern Capital recommended him to preside over the monastery. The court issued an edict for him to reside at Tiangong Temple and serve as the senior seat of the temple, in order to pacify the monastic community. However, his sincerity in universally loving all beings was rarely matched throughout history. The Vinaya studies of the West, no
不諮詢。故其房宇門人。肩聯踵接。有所成就。西明寺律師。君度奕奕標舉一時俊烈。亦光之所進也。麟德二年。東都講說。師資導達。彌所欽羨焉。
唐復禮
生京兆皇甫氏。虛靜寡慾。游心內學。出家住興善寺。頗以賦詠之工。為名士所過從。三藏地婆河羅。實叉難陀等。譯大莊嚴論華嚴經等。皆承詔綴文正義。永隆二年。太子文學權無二。述釋典所疑十條。以問。因為徴詰剖析。以辟其凝滯。假設賓主。撰十門辨惑論三卷。以貽之。無二復書有曰。續晨鳧之足。鑿混沌之竅。百年之疑。一且頓盡。永遵覺路。長悟迷源。爇煩惱之薪。餐涅槃之飯。請事斯語。以卒餘年。其為外教之士。悅服如此。加復深綜玄機。特契心法。作真妄頌。天下尤傳播。草堂宗密獨見許焉。有文集行世。
唐懷素
姓范氏。其先南陽人。曾祖岳。高宗時為絳州曲沃縣丞。祖徽延州廣武縣令。父強右武衛長史。皆居京兆。遂占籍焉母李氏夢雲雷震駭而娠。及生神光滿室。卜之當爲王者師。幼而聰慧。器度老成。甫十歲。忽從二親求出家。貞觀十九年。玄奘三藏。方回自西域。獲事焉。始探經論。既登具。專務律學鄴郡法勵律師。一方之名匠也。依之三載。悉與指摘古人瑕玼。乃嘆曰。吾寧自棄乎。咸亨元年。發
【現代漢語翻譯】 現代漢語譯本 不（因為不）諮詢（他）。所以他的房舍門人，肩挨著肩，腳跟著腳地來（向他學習），（最終）有所成就。西明寺的律師君度，高高地標舉，是一時的俊傑，也是（因為）復禮的光大（才得以成就）。麟德二年，（復禮）在東都講說，師資引導通達，更加令人欽佩羨慕。 唐復禮，生於京兆皇甫氏，虛靜寡慾，用心於內學。出家住在興善寺，頗以賦詠的功夫，被名士所交往。三藏地婆河羅（Divakara），實叉難陀（Śikṣānanda）等，翻譯《大莊嚴論》（Mahālaṅkāra-sūtra），《華嚴經》（Avataṃsaka Sūtra）等，都承蒙詔令綴文正義。永隆二年，太子文學權無二，陳述對釋典所疑惑的十條，來向（復禮）請教。復禮因此進行徵詢詰問剖析，來開闢他（權無二）的凝滯。假設賓主，撰寫《十門辨惑論》三卷，來贈送給他。權無二回信說：『（您的文章）續接了晨鳧的腳，鑿開了混沌的竅，百年的疑惑，一下子全都消盡。我將永遠遵循覺悟之路，長久地領悟迷惑的根源，焚燒煩惱的薪柴，享用涅槃的飯食。請允許我侍奉這些話語，以度過我的餘年。』他（權無二）作為外教之士，悅服到如此地步。加上覆禮又深刻地綜合玄機，特別地契合心法，所作的《真妄頌》，天下尤其傳播廣泛，草堂宗密（Zongmi of Caotang Temple）獨自讚許他。有文集流傳於世。 唐懷素，姓范氏，他的先祖是南陽人。曾祖范岳，高宗時擔任絳州曲沃縣丞。祖父范徽擔任延州廣武縣令。父親范強擔任右武衛長史，都居住在京兆，於是就在那裡登記戶籍。母親李氏夢見云雷震駭而懷孕，等到（懷素）出生時，神光充滿房間。占卜的結果是（他）應當成為王者的老師。幼年時就聰明慧黠，器度老成。剛滿十歲，忽然向父母請求出家。貞觀十九年，玄奘三藏（Xuanzang Tripitaka）剛從西域回來，（懷素）得以侍奉他。開始探究經論，等到受了具足戒，就專心致力於律學。鄴郡的法勵律師，是一方的名匠。依止他三年，（法勵）全部指出了古人的瑕疵，（懷素）於是嘆息說：『我寧願自我拋棄嗎？』咸亨元年，（懷素）出發
【English Translation】 English version Not consulting. Therefore, his house and disciples, shoulder to shoulder and heel to toe, came (to learn from him), and achieved something. The Vinaya Master Jundu of Ximing Temple, highly regarded, was a prominent figure of the time, also advanced by Fuli's glory. In the second year of Linde, (Fuli) lectured in Dongdu, guiding and leading the disciples, which made people admire and envy him even more. Tang Fuli, born into the Huangfu family of Jingzhao, was quiet and寡慾 (few desires), focusing on inner learning. He became a monk and lived in Xingshan Temple, and was known among famous scholars for his skill in composing poems. The Tripitaka masters Divakara, Śikṣānanda, and others, when translating the Mahālaṅkāra-sūtra, Avataṃsaka Sūtra, etc., all received imperial orders to compose texts and correct meanings. In the second year of Yonglong, the Crown Prince's literary advisor Quan Wu'er presented ten doubts about Buddhist scriptures and asked (Fuli) for guidance. Fuli then inquired, questioned, and analyzed to dispel his (Quan Wu'er's) confusion. Assuming the roles of guest and host, he wrote 'Ten Discourses on Dispelling Doubts' in three volumes and presented it to him. Quan Wu'er replied in a letter, saying: '(Your writing) continues the foot of the morning duck, chisels open the aperture of chaos, and a hundred years of doubt are all dispelled at once. I will forever follow the path of enlightenment, and always understand the source of delusion, burn the firewood of煩惱 (afflictions), and partake of the food of Nirvana. Please allow me to serve these words to spend the rest of my years.' He (Quan Wu'er), as a follower of other teachings, was so pleased and convinced. In addition, Fuli deeply synthesized profound principles and especially aligned with the mind-dharma. His 'Ode to Truth and Falsehood' was especially widely spread throughout the world, and Zongmi of Caotang Temple alone praised him. A collection of his writings circulates in the world. Tang Huaisu, whose surname was Fan, his ancestors were from Nanyang. His great-grandfather Fan Yue served as the magistrate of Quwo County in Jiangzhou during the Gaozong era. His grandfather Fan Hui served as the magistrate of Guangwu County in Yanzhou. His father Fan Qiang served as the Right Wuwei Changshi, all residing in Jingzhao, so they registered their household there. His mother, Li, dreamed of thunder and lightning and became pregnant. When (Huaisu) was born, divine light filled the room. The divination result was that (he) should become a teacher of kings. As a child, he was intelligent and wise, with a mature demeanor. Just ten years old, he suddenly asked his parents to become a monk. In the nineteenth year of Zhenguan, the Tripitaka Master Xuanzang had just returned from the Western Regions, and (Huaisu) was able to serve him. He began to explore the scriptures and treatises, and after receiving the full precepts, he devoted himself to the study of Vinaya. The Vinaya Master Fa Li of Yejun was a famous master in the area. After relying on him for three years, (Fa Li) pointed out all the flaws of the ancients, and (Huaisu) sighed, 'Would I rather abandon myself?' In the first year of Xianheng, (Huaisu) set out
心別述開四分記。上元三年。詔住西太原寺。仍聽道成律師講。永淳元年所述記文畢功。凡成十卷。四分僧尼羯磨文兩卷四分僧尼戒本各一卷。俄而疾。謂弟子秀章曰。余報將終矣。時空中有樂音。奄然而逝。壽七十四。臘五十三。素所宗薩婆多部量中取大小行。斥古疏十六失。其與南山不無牴牾。開元中。嵩山賓律師造飾宗記。以解釋之。對礪舊疏也。
唐愛同
姓趙氏。天水人也。家世衣冠。弱齡辭俗。具戒后。以彌沙塞律。訓導來學。而從之遊者。偃然若風之於草。沛然若水之於壑也。昔在劉宋時。罽賓三藏覺壽。譯出此律。而羯磨一卷。亦並流通。久而亡逸。不可考求。使叔季無所依據。由是同於大律之內。抄成一卷。被之行事。似為全美。神龍中。義凈三藏領翻譯事。詔與文綱充證義。所出諸經。與有力焉著五分律疏十卷。及終。且遺囑西明寺玄津律師。為加潤色。而安史之亂。復致泯絕。悲夫。
唐道亮
生越之朱氏。八歲出家。淹貫經業。既受具。稟河中三論。復開涅槃大經。尋居幽僻習定。名響海寓。神龍元年。詔與宗師十人。入長樂內道場坐夏。上時從受菩薩戒。睿宗為相王。送錦衾氈席。二年詔于西園問道。大都督李孝逸。工部尚書張錫國子監周業崔融秘書監賀知章睦
【現代漢語翻譯】 現代漢語譯本：心別（人名）撰寫了《四分記》。上元三年（公元762年），皇帝下詔讓他住在西太原寺，並允許道成律師在那裡講經。永淳元年（公元682年），他所撰寫的《記文》完成，共十卷，包括《四分僧尼羯磨文》兩卷，《四分僧尼戒本》各一卷。不久之後，心別生病，告訴他的弟子秀章說：『我的生命將要結束了。』當時，天空中傳來音樂的聲音，心別安然去世，享年七十四歲，僧臘五十三年。他平時宗奉薩婆多部（Sarvastivada，一切有部），在他們的理論中選取大小乘的修行方法，批評了古代疏解中的十六處錯誤。他的觀點與南山律師（道宣律師）的觀點不無衝突。開元（唐玄宗年號）年間，嵩山賓律師撰寫了《飾宗記》，用來解釋心別的觀點，以對抗舊有的疏解。
唐 愛同（人名） 姓趙，是天水人。他的家族世代為官宦人家。愛同在年幼時就離開了世俗，受具足戒后，以彌沙塞律（Mahisasaka，化地部）教導來學習的人。跟隨他學習的人，就像風吹向小草一樣，像水流向山谷一樣。過去在劉宋時期，罽賓（Kashmir）的三藏覺壽（覺壽三藏）翻譯出了這部律，其中的《羯磨》一卷也一同流通，但後來遺失了，無法考證，使得後人沒有依據。因此，愛同在大律之內，抄成一卷《羯磨》，用來進行僧團事務，似乎很完美。神龍年間，義凈三藏（Yijing）負責翻譯事務，皇帝下詔讓愛同與文綱擔任證義。愛同對所翻譯的經典貢獻很大。他撰寫了《五分律疏》十卷。臨終前，他囑咐西明寺的玄津律師為他的著作加以潤色。然而，安史之亂（指安祿山、史思明發動的叛亂）再次導致他的著作泯滅，真是可悲啊。
唐 道亮（人名） 出生于越州的朱氏家庭。八歲出家，精通經書。受具足戒后，學習河中（地名）的三論宗（Madhyamaka，中觀學派）理論，又開講《涅槃大經》。之後，他居住在幽靜的地方修習禪定，名聲遠揚。神龍元年（公元705年），皇帝下詔讓他與宗師十人進入長樂宮內的道場坐夏安居。皇帝當時向他受菩薩戒。睿宗（唐睿宗）擔任相王時，送給他錦緞被子和毛氈坐席。二年，皇帝在西園下詔向他問道。大都督李孝逸、工部尚書張錫、國子監周業、崔融、秘書監賀知章等人都很敬佩他。
【English Translation】 English version: Xinbie (name) wrote the 'Sifen Ji' (Commentary on the Four-Part Vinaya). In the third year of Shangyuan (762 AD), the emperor issued an edict for him to reside at the Xitaiyuan Temple and allowed Vinaya Master Daocheng to lecture there. In the first year of Yongchun (682 AD), his written 'Jiwen' (Commentary) was completed, totaling ten volumes, including two volumes of 'Sifen Sengni Jiemo Wen' (Texts on Karmas for Bhikshus and Bhikshunis of the Four-Part Vinaya) and one volume each of 'Sifen Sengni Jieben' (Pratimoksha for Bhikshus and Bhikshunis of the Four-Part Vinaya). Soon after, Xinbie fell ill and told his disciple Xiuzhang, 'My life is coming to an end.' At that time, musical sounds were heard in the sky, and Xinbie passed away peacefully at the age of seventy-four, with fifty-three years of monastic life. He usually adhered to the Sarvastivada (Sarvastivada, the 'All Exists' school) and selected the practices of both the Greater and Lesser Vehicles from their theories, criticizing sixteen errors in the ancient commentaries. His views were not without conflict with those of Vinaya Master Nanshan (Vinaya Master Daoxuan). During the Kaiyuan era (reign of Emperor Xuanzong of Tang), Vinaya Master Songshan Bin wrote the 'Shizong Ji' (Commentary Adorning the School) to explain Xinbie's views, in order to counter the old commentaries.
Tang Aitong (name) His surname was Zhao, and he was from Tianshui. His family had been officials for generations. Aitong left the secular world at a young age. After receiving the full precepts, he used the Mahisasaka Vinaya (Mahisasaka, the 'Earth-Transmitting' school) to guide those who came to study. Those who followed him were like grass bending to the wind, like water flowing into a ravine. In the past, during the Liu Song dynasty, Tripitaka Jueshou (Tripitaka Jueshou) from Kashmir (Kashmir) translated this Vinaya, and the 'Karma' volume was also circulated, but it was later lost and could not be verified, leaving later generations without a basis. Therefore, Aitong copied a volume of 'Karma' from within the Great Vinaya to conduct Sangha affairs, which seemed perfect. During the Shenlong era, Tripitaka Yijing (Yijing) was in charge of translation affairs, and the emperor ordered Aitong and Wengang to serve as certifiers. Aitong made great contributions to the translated scriptures. He wrote ten volumes of 'Wufen Lu Shu' (Commentary on the Five-Part Vinaya). Before his death, he instructed Vinaya Master Xuanjin of Ximing Temple to refine his works. However, the An Lushan Rebellion (referring to the rebellion launched by An Lushan and Shi Siming) once again caused his works to be lost, which is truly lamentable.
Tang Daoliang (name) Born into the Zhu family of Yuezhou. He left home at the age of eight and was well-versed in the scriptures. After receiving the full precepts, he studied the theories of the Madhyamaka (Madhyamaka, the 'Middle Way' school) from Hezhong (place name), and also lectured on the 'Nirvana Sutra'. Afterwards, he lived in secluded places to practice meditation, and his reputation spread far and wide. In the first year of Shenlong (705 AD), the emperor ordered him and ten other masters to enter the inner Daoguan (Taoist temple) of Changle Palace to observe the summer retreat. The emperor at that time received the Bodhisattva precepts from him. When Ruizong (Emperor Ruizong of Tang) was the Prince of Xiang, he sent him brocade quilts and felt mats. In the second year, the emperor issued an edict in the Xiyuan Garden to ask him about the Dharma. Grand General Li Xiaoyi, Minister of Works Zhang Xi, Zhou Ye of the Imperial Academy, Cui Rong, and He Zhizhang of the Secretariat were all very respectful of him.
州刺史康詵皆結師資。傳香火請問禪要。卒年八十二。門人慧遠等建塔。萬齊融銘。
唐秀公
齊安人。髫年既丁父母憂。即依蜀部之興律師出家。誦習。又依以進具。而毗尼之學。於是暢通。遂為興公傳律上首。閱四載。入長安。蹐律師宣公之席。陶練諸部。勤以忘倦。出入函丈。凡十六年。則其所造之深。所得之富。其尚可以語言盡乎。然後錦歸鄉里。報所生地恩。旋游六安。大敷講訓。粵有貞固律師。解冠諸生。余成業者。不可勝紀。卒于安州之十力寺。壽七十。
唐德感
姓侯氏。太原人也。儀容瑰麗。學業優贍。于瑜伽論。左所如意高宗詔為譯經大德。又與勝莊大儀等。同參義凈譯場。對揚稱旨。封昌平縣開國公。累井田至三千戶。上賜贊曰。河汾之秀。山嶽之英。早袪俗累。夙解塵纓。緇門仰德。紺宇馳聲。式亞龍樹。爰齊馬鳴教門歆艷焉。后充河南佛授記寺都維那。頃之升寺任。中外肅然。卒年六十餘。著義門。行於世。
唐道氤
生長安高陵之長孫氏。父容殿中侍御史。母馬氏夢五色云覆頂。而娠。逮娩香氣芬復。童稚俊秀。學成中進士科。親里被榮耀。嘗有梵僧。分衛過其門。飯已欲去。顧曰。已暮。因留宿。晤語至夜分。梵僧多稱道出家功德。及曉辭行。
【現代漢語翻譯】 現代漢語譯本： 州刺史康詵（地方長官名）都以師禮相待，傳承香火，請教禪宗要義。去世時八十二歲。門人慧遠等為他建造佛塔，萬齊融撰寫銘文。
唐秀公（唐代的秀公禪師） 齊安（地名）人。年幼時就遭遇父母雙亡，於是依從蜀地興律師出家，誦讀學習。之後又跟隨他受具足戒，因此精通毗尼（戒律）之學，成為興公傳律的首座弟子。過了四年，前往長安，追隨律師宣公學習，勤奮研習各部經典，不知疲倦。在宣公門下學習了十六年，他所獲得的知識和造詣之深厚，又豈能用語言完全表達？之後返回故鄉錦州，報答家鄉的恩情，又遊歷六安，廣泛講經說法。有很多像貞固律師這樣，放棄世俗功名來學習佛法的人，而其他學有所成的人，更是數不勝數。最終在安州的十力寺去世，享年七十歲。
唐德感（唐代的德感法師） 姓侯，是太原人。容貌俊美，學識淵博。對於《瑜伽師地論》的研究，達到了隨心所欲的境界。高宗皇帝下詔讓他擔任譯經大德。又與勝莊大儀等人，一同參與義凈法師的譯經場所，對答如流，深得讚賞。被封為昌平縣開國公，累計受封的田地達到三千戶。皇帝還賜予讚語說：『是河汾一帶的俊秀之士，山嶽中的精英。早早地擺脫了世俗的牽累，很早就解開了塵世的束縛。僧眾仰慕他的德行，寺廟傳揚他的名聲。可以比肩龍樹菩薩，媲美馬鳴菩薩。』教門都羨慕他。後來擔任河南佛授記寺的都維那（寺院管理人員），不久之後升任寺主，寺內寺外都對他非常敬重。去世時六十多歲。著有《義門》一書，流傳於世。
唐道氤（唐代的道氤法師） 是長安高陵的長孫氏家族的人。父親容擔任殿中侍御史，母親馬氏夢見五彩祥雲覆蓋頭頂，於是懷孕。出生時香氣瀰漫。從小就聰明俊秀，學業有成，考中進士。親戚朋友都感到榮耀。曾經有一位梵僧，前來化緣，吃完飯後想要離開，看了看天色說：『已經晚了。』於是留宿。交談到深夜，梵僧多次稱讚出家的功德。到天亮告辭離去。
【English Translation】 English version: The prefect Kang Shen all treated him as a teacher, passing on the incense and inquiring about the essentials of Chan (Zen). He passed away at the age of eighty-two. His disciples, Huiyuan and others, built a pagoda for him, and Wan Qirong wrote the inscription.
Tang Xiugong (Zen Master Xiugong of the Tang Dynasty) He was from Qi'an (place name). He lost both parents at a young age, so he followed the Vinaya Master Xing in the Shu region to become a monk, reciting and studying. Later, he received the full precepts from him, thus becoming proficient in the study of Vinaya (discipline), and became the leading disciple of Master Xing in transmitting the Vinaya. After four years, he went to Chang'an and followed the Vinaya Master Xuan Gong, diligently studying various scriptures, tireless and diligent. He studied under Xuan Gong for sixteen years, and the depth of his knowledge and achievements cannot be fully expressed in words. Later, he returned to his hometown of Jinzhou to repay the kindness of his birthplace, and traveled to Liu'an to widely preach the Dharma. There were many people like Vinaya Master Zhengu who gave up worldly fame to study Buddhism, and countless others who achieved success in their studies. He eventually passed away at Shili Temple in Anzhou at the age of seventy.
Tang Degan (Dharma Master Degan of the Tang Dynasty) His surname was Hou, and he was from Taiyuan. He had a handsome appearance and profound knowledge. His research on the Yogacarabhumi-sastra reached a state of perfect freedom. Emperor Gaozong issued an edict for him to serve as a great translator of scriptures. He also participated in Dharma Master Yijing's translation site with Shengzhuang Dayi and others, answering fluently and receiving praise. He was granted the title of Duke of Changping County, and the accumulated land he was granted reached three thousand households. The emperor also bestowed a eulogy saying: 'He is an outstanding talent from the He and Fen regions, an elite from the mountains. He cast off worldly ties early and untied the bonds of the dust early. The Sangha admires his virtue, and the temples spread his fame. He can be compared to Nagarjuna Bodhisattva and likened to Asvaghosa Bodhisattva.' The Buddhist community envied him. Later, he served as the Du Weina (temple administrator) of the Foshouji Temple in Henan, and soon after was promoted to abbot, and both inside and outside the temple respected him very much. He passed away at the age of sixty. He wrote the book Yimen, which is circulated in the world.
Tang Daoyin (Dharma Master Daoyin of the Tang Dynasty) He was from the Changsun family of Gaoling in Chang'an. His father, Rong, served as the Palace Attendant Censor, and his mother, Lady Ma, dreamed of five-colored auspicious clouds covering her head, and then she became pregnant. When he was born, the fragrance filled the air. From childhood, he was intelligent and handsome, and he was successful in his studies, passing the imperial examination. Relatives and friends felt honored. Once, a Brahmin monk came to beg for alms, and after eating, he wanted to leave, but looked at the sky and said, 'It's late.' So he stayed overnight. They talked until late at night, and the Brahmin monk repeatedly praised the merits of leaving home. At dawn, he bid farewell and left.
未遠即不見。氤由是無仕宦心。遂事京邑招福寺慎言律師為弟子。而剃染焉。登具后。勇習經論。先是興善寺復禮法師。善屬文。使為西方贊。以驗其才力。辭麗意真。讀者若身生凈域。而目接尊容也。禮師顧左右。歎賞久之。且宣言于眾。以為氤之論議。誠不可及。上聞詔與良秀法修。隨駕幸洛陽。俄述凈業障經疏。疏成。御史李竫請。于天宮寺開演。時一行禪師奏。建論場于福先寺。召集天下英髦之士。學兼內外者。豎立瑜伽唯識因明百法等。論諸大義宗。以示佛法之盛。於是眾共推氤。首升座。而六科之辯。卒皆屈伏。一行嘆而謂其人曰。法有所憑。吾死亦足矣。既而駕還。詔扈從如初。適得小疾表辭。帝遣中使賜方藥。詔曰。法師服食此方並藥。所患必痊。愈早來西京相見也。其顧遇若此。屬一行遷化。葬藍田銅人原。送者自東宮已下。京官九品以上。與士庶男女。無慮數萬人。詔設齋。氤作表白法事。宰相張燕公說獨趨前執氤手曰。釋門后彥。寓內罕儔。幸為我錄向所作悼文。以重篋笥。
開元十八年。詔于華萼樓。定二教優劣。道士尹謙。對語失次。論宗乖舛。詔賜氤絹五百疋。用旌其能。帝注金剛經。至若有人先世罪業。應墮惡道。乃至罪業消滅。則獲阿耨菩提。終疑其謬。而未遽下筆。遂詔問
【現代漢語翻譯】 現代漢語譯本：不久不見了他的蹤影。因此，他不願做官，於是到京城招福寺拜慎言律師為師，剃度出家。受具足戒后，他努力學習經論。此前，興善寺的復禮法師擅長寫作，讓他寫西方贊，以檢驗他的才華。他的文辭華麗，意境真切，讀者彷彿身臨凈土，親眼見到佛的尊容。復禮法師環顧左右，讚歎不已，並對眾人說，認為氤的論辯，確實無人能及。皇上聽聞后，下詔讓他與良秀法修一起，隨駕前往洛陽。不久，他撰寫了《凈業障經疏》。書疏寫成后，御史李竫請求在天宮寺開講。當時，一行禪師上奏，在福先寺建立論場，召集天下英才，學識淵博的人，樹立瑜伽、唯識、因明、百法等論題，闡述各種大義宗，以展示佛法的興盛。於是，大家共同推舉氤，首先登座，他的六科辯論，最終使所有人都折服。一行禪師歎服地對他說，『佛法有所依託，我死也安心了。』不久，皇上返回，下詔讓他像以前一樣扈從。他恰好得了小病，上表辭謝。皇帝派遣中使賜予藥方，詔書說，『法師服用這些藥方，病一定會痊癒，病好后早點來西京與朕相見。』他受到的恩遇就是這樣。不久，一行禪師圓寂，安葬在藍田銅人原。送葬的人從東宮以下，京官九品以上，以及百姓男女，不下數萬人。皇帝下詔設齋，氤作表白法事。宰相張燕公獨自上前握住氤的手說，『釋門後起之秀，國內罕見，希望您為我抄錄您所作的悼文，以便珍藏。』 開元十八年，皇帝在華萼樓，裁定佛道兩教的優劣。道士尹謙，對答失當，論宗錯誤。皇帝賜予氤絹五百匹，用以表彰他的才能。皇帝註釋《金剛經》，到『若有人先世罪業，應墮惡道，乃至罪業消滅，則獲阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）』時，始終懷疑其謬誤，但沒有立刻下筆，於是下詔詢問。
【English Translation】 English version: He disappeared from sight not long after. Consequently, he had no desire for an official career. He then went to Zhaofu Monastery in the capital and became a disciple of Vinaya Master Shenyan, had his head shaved, and became a monk. After receiving the full precepts, he diligently studied the scriptures and treatises. Prior to this, Dharma Master Fuli of Xingshan Monastery, who was skilled in writing, had him compose a 'Western Praise' to test his talent. His writing was beautiful and his meaning was genuine. Readers felt as if they were in the Pure Land, seeing the Buddha's venerable appearance with their own eyes. Dharma Master Fuli looked around, praised him for a long time, and declared to the public that Yin's arguments were indeed unmatched. The Emperor heard of this and issued an edict for him and Dharma Master Liangxiu to accompany him to Luoyang. Soon after, he wrote a commentary on the 'Sutra on the Obstacles of Pure Karma' (凈業障經). After the commentary was completed, Imperial Censor Li Jing requested that it be lectured at Tiangong Monastery. At that time, Chan Master Yixing memorialized the throne to establish a debate forum at Fuxian Monastery, gathering talented individuals from all over the country, those with extensive knowledge both internally and externally, to establish topics such as Yoga, Consciousness-only (唯識), Hetu-vidya (因明), and the Hundred Dharmas, expounding on various major doctrines to demonstrate the prosperity of Buddhism. Thereupon, everyone jointly recommended Yin to be the first to take the seat, and his arguments in the six categories ultimately subdued everyone. Yixing sighed and said to him, 'The Dharma has something to rely on; I can die in peace.' Soon after, the Emperor returned and issued an edict for him to accompany him as before. He happened to fall ill and submitted a memorial to resign. The Emperor sent a eunuch to bestow medicine, and the edict said, 'If the Dharma Master takes this prescription and medicine, the illness will surely be cured. Come to Xijing to see me as soon as you recover.' Such was the favor he received. Soon after, Yixing passed away and was buried at Tongren Plain in Lantian. Those who saw him off, from the Crown Prince downwards, officials of the ninth rank and above, and common people, both men and women, numbered no less than tens of thousands. The Emperor issued an edict to hold a vegetarian feast, and Yin performed the memorial service. Prime Minister Zhang Yan approached Yin alone, held his hand, and said, 'A rising star of the Buddhist community, rarely matched within the country. I hope you will copy the eulogy you wrote for me, so that I may treasure it.' In the eighteenth year of the Kaiyuan era, the Emperor determined the superiority of Buddhism and Taoism at Hua'e Tower. The Taoist Yin Qian's responses were inappropriate, and his arguments were flawed. The Emperor bestowed upon Yin five hundred bolts of silk to commend his ability. When the Emperor annotated the 'Diamond Sutra' (金剛經), he reached the passage 'If someone's past sins should cause them to fall into evil realms, and even those sins are extinguished, then they will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment),' he remained doubtful of its accuracy but did not immediately write it down, so he issued an edict to inquire.
氤。氤對以為佛力經力。十聖三賢。亦莫之測。陛下曩于般若會中。聞薰不一。更沈注想。自發現行。帝豁然悟入。氤且為疏之。以講青龍西明崇福三寺。皆用香泥。筑講堂地。士之執新疏而聽者。日盈千數。著對御論衡一卷。大乘法門五卷。名教並信法儀各一卷。唯識疏六卷。法華經疏六卷。御注金剛經疏六卷。二十八年七月十六日。終有遺表進呈。帝遣內給事賈文鑲。宣詔弔慰。贈帛五十疋。以助安厝。壽七十三。僧臘五十三。以其年八月十三日。葬於終南山逍遙園側。
唐光儀
宗室瑯玡王子也。武后時。與越王起兵。得罪族誅。儀方襁褓。乳母竊負逃民間。且八歲。詔求之急。乳母懼與決捨去。儀獨行。終以凍餒。依老僧落髮于青龍寺。稍長經律通貫。習禪燕。自以為出家之樂。誠非世俗榮名利達。所可比也。會中宗詔訪瑯玡王后。儀因向寺主吐實。寺主大駭。即言之扶風郡郡太守悅其狀貌。逼妻以女。不可。遽以聞。召見。詔使返服襲父爵。懇辭。愿守志自放丘壑。詔許之。仍聽繕治蘭若。領徒眾以居。平生素愛終南山水之勝。自法興諸寺之葺。而菴廬精舍。往往皆是。侍衛瞻候者。常數千百人。雖權要卿相。所不逮。亦其勢然也。開元二十三年。六月二十三日。集弟子垂訓訖。北首枕肱。右
【現代漢語翻譯】 現代漢語譯本：氤（法號），認為佛力和經書的力量，即使是十聖三賢也無法完全測度。陛下您過去在般若法會上，聽聞佛法並非只有一種途徑，更加深入地思考，自然會發現並實踐。皇帝豁然開悟。氤於是為之作疏解，在青龍寺、西明寺、崇福寺講授，都用香泥修築講堂的地面。士人拿著新的疏解來聽講的，每天都有成千上萬。著有《對御論衡》一卷，《大乘法門》五卷，《名教並信法儀》各一卷，《唯識疏》六卷，《法華經疏》六卷，《御注金剛經疏》六卷。二十八年七月十六日圓寂，有遺表進呈。皇帝派遣內給事賈文鑲，宣讀詔書弔唁慰問，贈送布帛五十匹，以幫助安葬。享年七十三歲，僧臘五十三年。同年八月十三日，安葬於終南山逍遙園旁。 唐光儀（人名），是宗室瑯玡王的兒子。武后時期，與越王起兵，獲罪被誅滅家族。光儀當時還在襁褓中，乳母偷偷揹著他逃到民間。到八歲時，朝廷搜尋他很急迫，乳母害怕，於是和他訣別離去。光儀獨自流浪，最終因為寒冷飢餓，依附一位老和尚在青龍寺出家。稍微長大后，精通經律，習慣於禪定。他認為出家的快樂，實在不是世俗的榮華名利所能比擬的。恰逢中宗下詔尋找瑯玡王的後代，光儀於是向寺主吐露實情。寺主非常震驚，立刻稟告給扶風郡太守。太守欣賞他的相貌，想把女兒嫁給他，光儀不同意。太守於是上報朝廷，皇帝召見了他，下詔讓他恢復身份，繼承父親的爵位。光儀懇切地推辭，希望堅守志向，自由自在地生活在山林中。皇帝答應了他，仍然允許他修繕寺廟，帶領僧眾居住。他平素喜愛終南山的山水之美，自從法興寺等寺廟修繕后，菴廬精舍，到處都是。侍衛瞻仰他的人，常常有數千百人。即使是權貴卿相，也比不上他，這也是形勢使然。開元二十三年六月二十三日，召集弟子垂訓完畢，頭朝北枕著胳膊，右
【English Translation】 English version: Yin (Dharma name), believed that the power of the Buddha and the scriptures was beyond the full comprehension of even the Ten Saints and Three Worthies. Your Majesty, in the past, at the Prajna assembly, heard that there was more than one path to enlightenment, and with deeper contemplation, naturally discovered and practiced it. The Emperor suddenly attained enlightenment. Yin then wrote commentaries for it, lecturing at Qinglong Temple, Ximing Temple, and Chongfu Temple, all of which used fragrant mud to build the floors of the lecture halls. Scholars who came to listen to the lectures with the new commentaries numbered in the thousands every day. He authored 'Discussions Presented to the Emperor' in one volume, 'Mahayana Dharma Gates' in five volumes, 'Teachings and Beliefs of Confucianism' and 'Rituals' each in one volume, 'Commentary on Vijnaptimatrata' in six volumes, 'Commentary on the Lotus Sutra' in six volumes, and 'Commentary on the Diamond Sutra with Imperial Annotations' in six volumes. On the sixteenth day of the seventh month of the twenty-eighth year, he passed away, presenting a final memorial. The Emperor dispatched the inner attendant Jia Wenxiang to read the imperial edict of condolence and consolation, and gifted fifty bolts of silk to assist with the burial. He lived to the age of seventy-three, with fifty-three years as a monk. On the thirteenth day of the eighth month of that year, he was buried beside Xiaoyao Garden on Mount Zhongnan. Tang Guangyi (personal name), was the son of the royal family, the Prince of Langya. During the reign of Empress Wu, he and the Prince of Yue raised an army and were convicted of treason, resulting in the extermination of his clan. Guangyi was still an infant in swaddling clothes at the time, and his wet nurse secretly carried him away to escape into the countryside. When he was eight years old, the court's search for him became urgent, and the wet nurse, fearing for her safety, bid him farewell and left. Guangyi wandered alone, eventually seeking refuge with an old monk at Qinglong Temple due to cold and hunger, and became a monk. As he grew older, he became proficient in the scriptures and precepts, and was accustomed to meditation. He believed that the joy of being a monk was truly incomparable to the worldly glory, fame, and profit. Coincidentally, Emperor Zhongzong issued an edict to search for the descendants of the Prince of Langya, and Guangyi then revealed the truth to the abbot of the temple. The abbot was greatly shocked and immediately reported it to the prefect of Fufeng County. The prefect admired his appearance and wanted to marry his daughter to him, but Guangyi refused. The prefect then reported it to the court, and the Emperor summoned him, issuing an edict to restore his identity and inherit his father's title. Guangyi earnestly declined, hoping to uphold his aspirations and live freely in the mountains and forests. The Emperor granted his request, still allowing him to repair the monasteries and lead the monks to reside there. He had always loved the beauty of the mountains and waters of Mount Zhongnan. Since the renovation of Faxing Temple and other temples, hermitages and monasteries were everywhere. Those who served and looked up to him often numbered in the thousands. Even powerful ministers and high officials could not compare to him, and this was due to the circumstances. On the twenty-third day of the sixth month of the twenty-third year of the Kaiyuan era, after gathering his disciples and giving his final instructions, he rested his head facing north, with his right
脅臥而卒。弟子稟遺命。葬之少陵原南。復辟天寶寺于其地。以弟子世傳守焉。
唐玄儼
姓徐氏。越之諸暨人。年十二。師事富春僧暉出家。證聖元年。以恩制獲度。隸貫懸溜寺。弱冠從光州岸師。稟具戒。時崇福融濟二律師。皆訓徒上京。儼往依之。升堂入室。蒙其印可。由是名聲重矣。及睿宗受戒于安國。詔充大德。后還江左。偏以四分開導。俄居法華山。敷闡金剛般若。而躡屩檐簦之儔。聽講請戒。云凝風休。如是幾三十載。不起于座。開元二十四年。詔頒行御所注經于天下。都督河南元彥沖。躬造山中。請儼俯臨郡治。設筵唱演此經大義。以稱上意。初光州岸公嘗夢。神僧謂曰。玄儼誠一世之法器。教之小乘。非所空自爾每以般若命之宣暢。至是果際遇。豈非命歟。未幾內捐衣缽。外率檀信。裝飾石城。百尺彌勒像。而潤州刺史齊浣。運心極廣。視物惟均。方舟結乘。奉迎儼于丹陽。餘杭吳興等郡。為諸新度受具則化之所被。自廣陵迄于信安。地方千里。餐規沐德。殆且萬人。福緣之盛。乃如此。天寶元載十一月七日示疾。坐終於寺之戒壇院。壽六十八。卜於是月二十。窆之秦望山下。建塔植松。以表其地。萬齊融述文。頌德。茲不錄。
儼凡禮佛名經一百過。設無遮會十筵。著輔篇記
【現代漢語翻譯】 現代漢語譯本： 他脅身側臥而去世。弟子們遵照他的遺命，將他安葬在少陵原的南邊，並在那裡重建了天寶寺，讓弟子們世代守護。
唐朝的玄儼（Xuan Yan，人名）
姓徐，是越州諸暨（Zhu Ji，地名）人。十二歲時，拜富春（Fu Chun，地名）的僧人暉（Hui，人名）為師而出家。證聖元年，因朝廷的恩典而獲得度牒，隸屬於懸溜寺（Xuan Liu Temple，寺名）。二十歲左右，跟隨光州（Guang Zhou，地名）的岸（An，人名）律師，受持具足戒。當時，崇福寺（Chong Fu Temple，寺名）的融（Rong，人名）律師和濟（Ji，人名）律師都在京城教授弟子，玄儼前去依止他們，得以升堂入室，得到他們的認可。因此名聲大振。等到睿宗（Rui Zong，人名，唐朝皇帝）在安國寺（An Guo Temple，寺名）受戒時，朝廷下詔任命玄儼為大德。後來回到江左（Jiang Zuo，地名，長江以東地區），主要以四分律（Si Fen Lu，佛教戒律）引導信眾。不久后居住在法華山（Fa Hua Mountain，山名），宣講《金剛般若經》（Jin Gang Ban Ruo Jing，佛經名）。那些穿著草鞋、挑著雨具的人，前來聽講、請求受戒，人數眾多，如同云聚集，風停止一般。像這樣持續了近三十年，從未離開座位。開元二十四年，朝廷下詔將皇帝親自注解的經書頒行天下。都督河南（He Nan，地名）的元彥沖（Yuan Yan Chong，人名）親自來到山中，邀請玄儼前往郡府，設定宴席，宣講這部經書的大義，以順應皇上的旨意。當初，光州的岸公曾經夢見一位神僧對他說：『玄儼確實是當世的法器，教他小乘佛法，不是他所能發揮的。』從此以後，岸公總是讓他宣講般若。到了這個時候，果然應驗了。難道這不是命運嗎？不久之後，玄儼捐出自己的衣缽，又帶領檀越信眾，裝飾石城（Shi Cheng，地名），建造百尺高的彌勒佛像。潤州（Run Zhou，地名）刺史齊浣（Qi Huan，人名）用心極其廣大，看待事物非常公平。他用船隻和車輛，從丹陽（Dan Yang，地名）、餘杭（Yu Hang，地名）、吳興（Wu Xing，地名）等郡迎接玄儼，為那些新出家的人受具足戒，所教化的地方，從廣陵（Guang Ling，地名）到信安（Xin An，地名），方圓千里，接受他的教規，沐浴在他的恩德之中，幾乎有上萬人。他的福緣之盛，就是這樣。天寶元年十一月七日，玄儼示現疾病，在寺中的戒壇院坐化圓寂，享年六十八歲。同年十一月二十日，安葬在秦望山（Qin Wang Mountain，山名）下，建造佛塔，種植松樹，以作為標記。萬齊融（Wan Qi Rong，人名）撰寫了文章，頌揚他的功德，這裡就不收錄了。
玄儼一生禮拜佛名經一百多遍，設定無遮大會十次，著有輔篇記。
【English Translation】 English version: He passed away lying on his side. His disciples, following his last wishes, buried him south of Shaoling Plain and rebuilt Tianbao Temple on that site, which his disciples would guard for generations.
Tang Dynasty's Xuan Yan (Xuan Yan, personal name)
His surname was Xu, and he was from Zhuji (Zhu Ji, place name) in Yuezhou. At the age of twelve, he became a monk under the tutelage of the monk Hui (Hui, personal name) of Fuchun (Fu Chun, place name). In the first year of the Zheng Sheng era, he was granted ordination due to imperial grace and was affiliated with Xuanliu Temple (Xuan Liu Temple, temple name). Around the age of twenty, he followed the Vinaya Master An (An, personal name) of Guang Prefecture (Guang Zhou, place name) and received the complete precepts. At that time, Vinaya Masters Rong (Rong, personal name) and Ji (Ji, personal name) of Chongfu Temple (Chong Fu Temple, temple name) were both teaching disciples in the capital. Xuan Yan went to rely on them, gaining access to their inner chambers and receiving their approval. As a result, his reputation greatly increased. When Emperor Ruizong (Rui Zong, personal name, Tang Dynasty emperor) received the precepts at Anguo Temple (An Guo Temple, temple name), the court issued an edict appointing Xuan Yan as a great virtue. Later, he returned to Jiangzuo (Jiang Zuo, place name, the area east of the Yangtze River), mainly guiding believers with the Four-Part Vinaya (Si Fen Lu, Buddhist precepts). Soon after, he resided on Mount Fahua (Fa Hua Mountain, mountain name), expounding the 'Diamond Sutra' ('Jin Gang Ban Ruo Jing', Buddhist scripture). Those wearing straw sandals and carrying rain gear came to listen to his lectures and request precepts, their numbers as numerous as gathering clouds and still winds. He continued in this way for nearly thirty years, never leaving his seat. In the twenty-fourth year of the Kaiyuan era, the court issued an edict to distribute the emperor's annotated scriptures throughout the land. Yuan Yanchong (Yuan Yan Chong, personal name), the governor of Henan (He Nan, place name), personally came to the mountain and invited Xuan Yan to the prefectural seat, where he set up a feast and expounded the great meaning of this scripture to comply with the emperor's wishes. Initially, Vinaya Master An of Guang Prefecture had a dream in which a divine monk told him, 'Xuan Yan is indeed a vessel of the Dharma for this age. Teaching him Hinayana Buddhism is not what he is meant for.' From then on, Master An always had him expound Prajna. At this time, it indeed came to pass. Could this not be fate? Soon after, Xuan Yan donated his robes and bowl and led lay devotees to decorate Shicheng (Shi Cheng, place name) and build a hundred-foot-tall statue of Maitreya. Qi Huan (Qi Huan, personal name), the prefect of Runzhou (Run Zhou, place name), had an extremely broad mind and treated everything equally. He used boats and carriages to welcome Xuan Yan from Danyang (Dan Yang, place name), Yuhang (Yu Hang, place name), Wuxing (Wu Xing, place name), and other prefectures to administer the complete precepts to those newly ordained. The area he influenced, from Guangling (Guang Ling, place name) to Xin'an (Xin An, place name), spanned a thousand miles, with nearly ten thousand people receiving his teachings and bathing in his virtue. Such was the greatness of his blessed affinity. On the seventh day of the eleventh month of the first year of the Tianbao era, Xuan Yan manifested illness and passed away peacefully in the Precept Platform Courtyard of the temple, at the age of sixty-eight. On the twentieth day of the same month, he was buried at the foot of Mount Qinwang (Qin Wang Mountain, mountain name), where a pagoda was built and pine trees were planted to mark the site. Wan Qirong (Wan Qi Rong, personal name) wrote an article praising his merits, which is not included here.
Xuan Yan prostrated to the Buddha's name scripture more than a hundred times, set up ten unobstructed assemblies, and wrote supplementary notes.
十卷。羯磨述章三篇。金剛義疏七卷。講金剛經疏一百過。
唐慧日
生東萊辛氏。中宗朝得度。及登具足。乃慕義凈三藏之為人。於是而游西域焉。始泛舶三載。遍歷東南海中諸國。達中印土。禮謁聖蹟。訪求梵夾。咨稟善知識。十有三載。莫不皆以凈土為真歸。彌陀為良導也。承茲法訓。思欲利人。振錫還鄉。又涉四載。至北印土健馱羅國。東北大山。盡七日夕斷食。扣頭畢命。誓禱觀音現相。俄而空中紫金色。身長一丈餘。坐寶蓮華。右手摩頂。而告日曰。汝當勸令眾生。唸佛誦經。往生西方凈土。極樂世界。彌陀佛國。到彼國已。見佛及我。所得利益。勝過諸行。說已忽滅。日斷食困甚。聞法強壯。即逾[葸-十+夕]嶺。過流沙凡十有八年。達于京師。開元七年也。貢佛真容梵夾等。詔賜號慈愍三藏。又著往生凈土集。行世且興渠為五辛之一。而東土之明律者多不能識。或以為蕓薹葫荽阿魏等。乃于凈土集中。具書之。以曉將來云。五辛此土惟四。興渠者訛梵也。華云形具。根如細蔓菁而白。其氣如蒜。日嘗于于阇國見之。余國亦無有。維時方冬。枝葉已盡。獨留其根。以待食用。日言其根之狀。殊。詳而枝葉則莫之詳也。天寶七年卒。年六十九。塔白鹿原。
唐法慎
生江都之
【現代漢語翻譯】 十卷：《羯磨述章》三篇，《金剛義疏》七卷。講《金剛經疏》一百過。
唐 慧日（Huiri）
生於東萊辛氏（Donglai Xin），中宗（Zhongzong）朝得度。及至受具足戒，便仰慕義凈三藏（Yijing Sanzang）的為人，於是前往西域。起初乘船三年，遍歷東南海中諸國，到達中印度（Zhongyindu），禮拜聖蹟，訪求梵夾（Fan jia，梵文經書），請教善知識。十三年中，無不以凈土（Jingtu，Pure Land）為真歸宿，彌陀（Mituo，Amitabha）為良善導師。秉承此法訓，思欲利益他人，振錫還鄉，又歷時四年，到達北印度健馱羅國（Jiantuoluoguo，Gandhara）。在東北大山中，盡七日夕斷食，叩頭畢命，誓禱觀音（Guanyin，Avalokiteśvara）現相。不久，空中出現紫金色身，身長一丈餘，坐于寶蓮華上，右手摩頂，並告知慧日：『你應當勸令眾生，唸佛誦經，往生西方凈土極樂世界（Xifang Jingtu Jile Shijie，Western Pure Land of Ultimate Bliss），彌陀佛國。到達彼國后，見佛及我，所得利益，勝過諸行。』說完忽然消失。慧日斷食困頓至極，聞法后精神強壯，隨即翻越[葸-十+夕]嶺，經過流沙，共計十八年，到達京師，時為開元七年。進貢佛真容梵夾等，皇帝下詔賜號慈愍三藏（Cimin Sanzang）。又著《往生凈土集》，流傳於世。且興渠（Xingqu，asafoetida）為五辛之一，而東土明律者多不能識，或以為蕓薹、葫荽、阿魏等。乃于《凈土集》中，具書之，以曉將來云：五辛此土惟四，興渠者訛梵也，華云形具，根如細蔓菁而白，其氣如蒜。慧日曾於于阇國（Yuzha guo）見之，余國亦無有。當時正值冬季，枝葉已盡，獨留其根，以待食用。慧日言其根之狀甚詳，而枝葉則未詳述。天寶七年卒，年六十九，塔葬于白鹿原。
唐 法慎（Fashen）
生於江都（Jiangdu）
【English Translation】 Ten fascicles: 'Karma Exposition Chapters' (羯磨述章) in three sections, 'Diamond Sutra Commentary' (金剛義疏) in seven fascicles. Gave over a hundred lectures on the 'Diamond Sutra Commentary'.
Tang Dynasty, Huiri (慧日)
Born into the Xin family of Donglai (東萊辛氏). Ordained during the reign of Emperor Zhongzong (中宗). Upon receiving full ordination, he admired the character of Tripitaka Yijing (義凈三藏), and thus traveled to the Western Regions. He initially sailed for three years, traversing various countries in the Southeast Sea, reaching Central India (中印土). There, he paid homage to sacred sites, sought out Sanskrit texts (梵夾, Fan jia), and consulted learned teachers. For thirteen years, he invariably regarded the Pure Land (凈土, Jingtu) as his true destination and Amitabha (彌陀, Mituo) as his virtuous guide. Inheriting this Dharma teaching, he desired to benefit others. He returned home carrying his staff, spending another four years to reach Gandhara (健馱羅國, Jiantuoluoguo) in North India. In the great mountains of the northeast, he fasted for seven days and nights, prostrating himself and vowing to see Avalokiteśvara (觀音, Guanyin) manifest. Suddenly, a purple-golden body appeared in the sky, over a丈 (unit of measurement, approx. 3.3 meters) tall, seated on a jeweled lotus flower. Its right hand touched his head and said to Huiri: 'You should encourage sentient beings to recite the Buddha's name and scriptures, and be reborn in the Western Pure Land of Ultimate Bliss (西方凈土極樂世界, Xifang Jingtu Jile Shijie), the Buddha-land of Amitabha. After arriving in that land, seeing the Buddha and me, the benefits you receive will surpass all other practices.' After speaking, it suddenly disappeared. Huiri was extremely weak from fasting, but hearing the Dharma made him strong. He then crossed the [葸-十+夕]ling Pass, passed through the shifting sands for a total of eighteen years, and arrived in the capital in the seventh year of the Kaiyuan era. He presented a true likeness of the Buddha and Sanskrit texts, and the emperor bestowed upon him the title of Tripitaka Cimin (慈愍三藏). He also wrote 'Collection on Rebirth in the Pure Land' (往生凈土集), which circulated in the world. Furthermore, asafoetida (興渠, Xingqu) is one of the five pungent spices, but many who are versed in the Vinaya in the Eastern Lands do not recognize it, mistaking it for rapeseed, coriander, or asafoetida. Therefore, in the 'Pure Land Collection', he wrote about it in detail to inform future generations, saying: 'In this land, there are only four of the five pungent spices. Xingqu is a corrupted Sanskrit term, which in Chinese means 'having form'. Its root is like a thin white turnip, and its smell is like garlic. Huiri saw it in the country of Yuzha (于阇國), and it is not found in other countries. At that time, it was winter, and the branches and leaves were gone, leaving only the root to be eaten.' Huiri described the appearance of the root in detail, but did not elaborate on the branches and leaves. He passed away in the seventh year of the Tianbao era, at the age of sixty-nine. His stupa is located in Bailu Plain.
Tang Dynasty, Fashen (法慎)
Born in Jiangdu (江都)
郭氏。稍具知識。即念出家。父母雖愛。不能奪也。既從瑤臺成律師受具戒。旋于太原東塔寺究律藏。言入希微。理參玄要。識者推伏焉。眾請任以綱領職。乃默然東歸。率誦金剛般若經如意輪心咒。化鄉里。諸所設施。莫克盡述。大略皆以隆顯教門。敷弘法席而已。且維揚東南之衝要。朝廷土大夫。所從來往。必修刺門下。然尤以得見為𢠢。以不得見為大辱。故黃門侍郎盧藏用退而嘆曰。宇宙之內。信有高人。若太子少保陸象先。兵部尚書畢構。少府監陸餘慶。吏部郎中嚴挺之。河南尹崔希逸。太尉房管中書侍郎平章事崔渙。禮部侍郎李憕。著作郎綦母潛。名士王昌齡。僉所贍奉。愿同灑掃。
天寶七載。十月十四日。晨興盥漱。就胡牀跏趺。默睹西方。既曛而滅于龍興寺之別院。春秋八十三。夏六十二。緇素弟子北距泗沂。南逾領徼。望哭者千族。送葬者萬人其得法上首。曰會稽曇一福建懷一等。樹塔于城西蜀岡之原。吏部員外郎趙郡李華。撰文勒碑。大理司直張從申書。趙郡李陽冰篆額。
唐道綽
姓衛氏。并州汾水人。弱齡處俗。爰知恭讓。十四出家。講大涅槃二十四遍。晚稟瓚公禪法。修涉尤謹。久之承鸞法師凈土遺業。乃于石壁谷玄中寺。法師舊治之地。行般舟方等九品十觀。講無量
【現代漢語翻譯】 現代漢語譯本：郭氏，稍有知識，就想出家。父母雖然疼愛，也不能阻止他。他跟隨瑤臺的成律師受了具足戒，之後在太原東塔寺研究律藏，言語深入精微，義理契合玄妙要旨，有見識的人都推崇信服他。眾人請他擔任主持的職務，他卻默默地回到東方家鄉，帶領鄉里人誦讀《金剛般若經》和《如意輪心咒》，教化鄉里。他所做的事情，無法全部敘述，大概都是爲了弘揚佛教，廣設講壇而已。況且維揚是東南的重要地方，朝廷的士大夫，凡是來往的，必定要遞上名帖拜訪他，而且以能夠見到他為榮幸，以不能見到他為恥辱。所以黃門侍郎盧藏用退朝後感嘆說：『宇宙之內，確實有高人啊！』像太子少保陸象先、兵部尚書畢構、少府監陸餘慶、吏部郎中嚴挺之、河南尹崔希逸、太尉房管、中書侍郎平章事崔渙、禮部侍郎李憕、著作郎綦母潛、名士王昌齡，都敬重供養他，願意為他灑掃庭院。 天寶七年（748年）十月十四日，早晨起來洗漱完畢，就在胡牀上結跏趺坐，默默地注視西方。到了傍晚，在龍興寺的別院圓寂。享年八十三歲，僧臘六十二年。僧俗弟子北到泗水、沂水一帶，南到五嶺邊境，哭泣的人有成千上萬家，送葬的人數以萬計。得到他真傳的弟子，有會稽的曇一、福建的懷一等人。在城西蜀岡的原野上建造佛塔。吏部員外郎趙郡李華撰寫碑文，大理司直張從申書寫，趙郡李陽冰篆刻碑額。 唐 道綽（Daochuo） 姓衛氏，并州汾水人。年幼時在家，就知道謙恭禮讓。十四歲出家，講解《大涅槃經》二十四遍。晚年接受瓚公的禪法，修行更加精進。後來繼承鸞法師的凈土宗事業，于石壁谷玄中寺，鸞法師以前修行的地方，修行般舟三昧、方等懺法、九品往生、十念觀。講解《無量壽經》。
【English Translation】 English version: Master Guo, possessing some knowledge, immediately desired to renounce the world. Although his parents loved him, they could not dissuade him. He received the complete precepts from Vinaya Master Cheng at Yaotai, and then studied the Vinaya Pitaka at the East Pagoda Temple in Taiyuan. His words penetrated the subtle and profound, and his reasoning aligned with the essential principles of the mysterious. Those with discernment admired and submitted to him. The community requested him to assume a leading position, but he silently returned east to his hometown. He led the villagers in reciting the Vajra Prajna Sutra (Diamond Sutra) and the Cintamanicakra Dharani (Wish-Fulfilling Wheel Dharani), transforming the local area. His various undertakings cannot be fully described, but they were generally aimed at promoting the Buddhist teachings and establishing Dharma platforms. Moreover, Weiyang was a crucial strategic location in the southeast, and court officials and literati who passed through would invariably present their visiting cards to him, considering it an honor to be granted an audience and a disgrace to be denied one. Therefore, Lu Zangyong, the Yellow Gate Attendant, retired and sighed, 'Within the universe, there truly are eminent individuals!' Figures such as Lu Xiangxian (陸象先), the Junior Guardian of the Crown Prince; Bi Gou (畢構), the Minister of War; Lu Yuqing (陸餘慶), the Director of the Palace Workshop; Yan Tingzhi (嚴挺之), the Assistant Minister of the Ministry of Personnel; Cui Xiyi (崔希逸), the Prefect of Henan; Fang Guan (房管), the Grand Commandant; Cui Huan (崔渙), the Vice President of the Chancellery and Co-signer of State Affairs; Li Deng (李憕), the Vice Minister of the Ministry of Rites; Qi Muqian (綦母潛), the Compiler; and the renowned scholar Wang Changling (王昌齡), all revered and supported him, willing to sweep his courtyard. On the fourteenth day of the tenth month of the seventh year of the Tianbao era (748 AD), he arose in the morning, washed, and sat in the lotus position on a hu bed (a type of folding stool), silently gazing at the West. At dusk, he passed away at the separate courtyard of Longxing Temple. He was eighty-three years old, with sixty-two years as a monk. Monastic and lay disciples from the north near Si and Yi rivers to the south beyond the Ling mountains, mourned him in the thousands of families, and tens of thousands attended his funeral. His foremost Dharma heirs included Tanyi (曇一) of Kuaiji and Huaiyi (懷一) of Fujian. A pagoda was erected on the plains of Shugang west of the city. Li Hua (李華) of Zhaojun, an assistant minister in the Ministry of Personnel, composed the inscription, Zhang Congshen (張從申), a judge in the Court of Judicial Review, wrote the calligraphy, and Li Yangbing (李陽冰) of Zhaojun engraved the title. Tang Dynasty: Daochuo (道綽) His surname was Wei, and he was from Fen River in Bingzhou. From a young age, while still a layman, he knew how to be respectful and courteous. At the age of fourteen, he renounced the world and lectured on the Maha Nirvana Sutra (大涅槃經) twenty-four times. In his later years, he received the Chan teachings of Master Zan, and his practice became even more diligent. Later, he inherited the Pure Land legacy of Dharma Master Luan, and at Xuanzhong Temple in Stone Wall Valley, the former practice place of Dharma Master Luan, he practiced the Pratyutpanna Samadhi (般舟三昧), the Fangdeng Repentance Ritual (方等懺法), the Nine Grades of Rebirth, and the Ten Recollections. He lectured on the Infinite Life Sutra (無量壽經).
壽經。將二百遍。
綽行道次。有僧于定中見所持數珠。其相量之。大如七寶山。睹西方勝境。繁縟難舉。由是道俗競傳。化旺朔土。貞觀二年四月八日。綽以天年有限。與眾相辭。於是聞者奔赴。增山填谷。咸見鸞法師乘七寶船浮空而至告綽曰。汝凈土堂成。但余報未盡耳。又見化佛住立空際。天華下散。男女皆以裙裾承得。薄滑可愛。時以蓮華插於乾地。七日不萎。逮綽年躋七秩。容力休盛。齯齒新生。談述雄暢。益勤勸念。綽復躬穿百八木槵子。以貽人。及著凈土論二卷。其所授據。皆天親龍樹慧遠等。故信從之徒。有以麻豆為數量。而積之滿數斛者。綽平居四儀不敢背西。口稱尊號。日期七萬。而沙門道撫。自京之弘福寺逃往依止。綽今年且八十四矣。尚康強無恙。亦其進修之力所感歟。
唐鑑真
姓淳于氏。廣陵江陽縣人也。總丱之歲。侍父入大云寺。見佛像感悟。求出家。父奇其志許之。遂依智滿禪師。聽訓誨。長安元年。詔天下度僧。因獲隸寺為息慈。大云即今之隆興寺也。神龍初。從道岸律師先受菩薩戒。景龍初乃復詣長安實際寺。從荊州恒景律師。登具足戒。觀光兩京。陶冶三藏。閱數稔。言旋淮海。以戒律利物。郁為一方宗首。開元中。日本國沙門榮睿普照等。禮真足而請曰
【現代漢語翻譯】 現代漢語譯本 《壽經》。將唸誦二百遍。
綽法師修行時，有僧人在禪定中見到他所持的念珠，其大小如同七寶山。又見到西方極樂世界的殊勝景象，繁華美好難以言表。因此，道俗之人競相傳頌，弘揚佛法之風盛行於北方地區。貞觀二年四月八日，綽法師因自覺壽命將盡，與眾人告別。於是，聽聞此訊的人們紛紛趕來，人山人海。眾人都見到鸞法師乘坐七寶船從空中而來，告訴綽法師說：『你的凈土堂已經建成，只是剩餘的業報尚未了結。』又見到化佛站立在空中，天花紛紛落下，男女老少都用裙裾來承接，輕薄光滑，非常可愛。當時有人將蓮花插在乾燥的土地上，七天都不會枯萎。等到綽法師年滿七十歲時，容貌和精力依然旺盛，長出新的牙齒，談論佛法雄辯流暢，更加勤奮地勸人唸佛。綽法師還親自穿制一百零八顆木槵子念珠，贈送給他人。並且著有《凈土論》二卷，他所依據的，都是天親菩薩、龍樹菩薩、慧遠法師等人的論著。所以信從他的弟子，有用麻豆來計數唸佛次數，積累滿數斛之多的人。綽法師平時生活起居，四種威儀都不敢背對西方，口中稱念佛號，每天達到七萬聲。而沙門道撫，從京城的弘福寺逃往依附他。綽法師今年將近八十四歲了，依然健康強壯，這也是他精進修行的力量所感召的吧。
唐鑑真（Jianzhen）：
姓淳于氏，是廣陵江陽縣人。年少時，跟隨父親進入大云寺，見到佛像後心生感悟，請求出家。父親認為他志向可嘉，便答應了他。於是他依止智滿禪師，聽受教誨。長安元年，朝廷下詔在全國範圍內度僧，因此得以隸屬於寺院，法名息慈。大云寺就是現在的隆興寺。神龍初年，他跟隨道岸律師首先受了菩薩戒。景龍初年，又前往長安實際寺，跟隨荊州恒景律師，登壇受具足戒。他遊歷兩京，研習三藏經典，經過數年。之後返回淮海地區，以戒律來利益眾生，成為一方宗師。開元年間，日本國的沙門榮睿（Eiryo）、普照（Fushō）等人，向鑑真大師行禮，請求說：
【English Translation】 English version Shou Sutra. Reciting it two hundred times.
During Master Chuo's practice, a monk saw in meditation the prayer beads he held, their size likened to the Seven Treasure Mountain. He also witnessed the magnificent scenery of the Western Pure Land, its splendor difficult to describe. Consequently, both monastics and laypeople vied to spread the teachings, and the Dharma flourished in the northern regions. On the eighth day of the fourth month of the second year of the Zhenguan era, Master Chuo, feeling his life was limited, bid farewell to the assembly. Upon hearing this news, people rushed to his side, creating crowds that filled the mountains and valleys. Everyone saw Dharma Master Luan arriving from the sky on a Seven Treasure boat, telling Master Chuo, 'Your Pure Land hall is complete, but the remaining karmic retribution has not yet been exhausted.' They also saw a manifested Buddha standing in the sky, with heavenly flowers scattering down, which men and women caught with their skirts, feeling their delicate smoothness. At that time, lotus flowers were planted in the dry ground, and they did not wither for seven days. When Master Chuo reached the age of seventy, his appearance and energy remained vigorous, new teeth grew, and his discourse on the Dharma was eloquent and fluent, further encouraging people to recite the Buddha's name diligently. Master Chuo also personally strung one hundred and eight wooden Sapindus seeds into prayer beads, which he gave to others. Furthermore, he authored two volumes of the 'Treatise on the Pure Land,' based on the works of Bodhisattva Vasubandhu (Tianqin), Bodhisattva Nagarjuna (Longshu), and Master Huiyuan, among others. Therefore, his followers, using beans and seeds to count their recitations, accumulated them to the amount of several bushels. In his daily life, Master Chuo never dared to turn his back to the West in any of the four postures, and he recited the Buddha's name seventy thousand times a day. Moreover, the monk Daofu fled from Hongfu Temple in the capital to rely on him. Master Chuo is now nearly eighty-four years old, yet he remains healthy and strong, which is likely due to the power of his diligent practice.
Tang Jianzhen (Jianzhen):
His surname was Chunyu, and he was a native of Jiangyang County in Guangling. In his youth, he accompanied his father to Dayun Temple, and upon seeing the Buddha image, he was deeply moved and requested to leave home. His father, recognizing his noble aspiration, granted his wish. Thus, he relied on Chan Master Zhiman, receiving his teachings. In the first year of the Chang'an era, the imperial court issued an edict to ordain monks throughout the country, and he was therefore affiliated with the temple, with the Dharma name Xici. Dayun Temple is now known as Longxing Temple. In the early years of the Shenlong era, he first received the Bodhisattva precepts from Vinaya Master Dao'an. In the early years of the Jinglong era, he went to Actual Temple in Chang'an and received the full monastic precepts from Vinaya Master Hengjing of Jingzhou. He traveled to both capitals, studying the Three Baskets of scriptures for several years. Afterwards, he returned to the Huaihai region, using the precepts to benefit sentient beings, becoming a leading figure in the area. During the Kaiyuan era, the Japanese monks Eiryo (栄叡) and Fushō (普照) and others, paid respects to Master Jianzhen and requested:
。吾國居大海中。距華夏。以風之逆順。為近遠。而未易以道路計。然佛法于天下。固無彼此之沮。而師範之來。或難之。此三宗之傳。所以猶缺然也。和尚其能輟此方之化。為吾國之行。則善矣。真因感其意。而問曰。昔聞南嶽思禪師生彼為王。興起大教。又聞國相長屋。造千袈裟附舶。施中國名德。且繡偈于衣緣曰。山川異域。風月同天。寄諸佛子。共結來緣。以此言之。則誠善地也。吾何為自棄。而不為是行哉。乃募比丘思托等十四人。天寶二年六月。買舟載經律。由楊子江至越州浦止。署風山出洋。遇風濤盛壯。舟幾溺。俄見空中。神將介甲而立。風濤尋定。所歷蛇海魚海鳥海之異。而後抵岸達日本。王躬迎匯入城。安止大寺中。遽即其寺之盧遮那殿立壇。以為王受菩薩戒。次及夫人王子等。且選本土有德行沙門十人為師。度沙彌澄修等四百人。教以白羯磨法。國之造寺施田者日至。號大和尚。后無疾辭眾。逝于天平寶寺。七年癸卯歲。五月五日。即代宗廣德元年也。壽七十七。
唐惟愨
姓連氏。齊大夫稱之後。上黨潞人。九歲從舅氏之有名稱于釋門者出家。久之辭去遊學。教旨禪宗毗尼之道。靡不探討。年四十。猶宿留京輦。時故相房公融。已捐館舍。其子弟居賜第。一日請齋尚未飯。出經
【現代漢語翻譯】 現代漢語譯本：我們的國家位於大海之中，距離華夏（指中國）的遠近，要根據風向的順逆來判斷，難以用道路的里程來計算。然而佛法對於天下眾生，本來就沒有地域的阻礙，但是要請來精通佛法的師範，或許比較困難。這就是天臺宗、賢首宗、慈恩宗這三宗的傳承，至今仍然有所欠缺的原因。和尚如果能夠停止在此地的弘化，為我們的國家推行佛法，那就太好了。鑑真（人名）被他的誠意所感動，於是問道：『過去我聽說南嶽思禪師（慧思，南北朝高僧）轉生到那裡做了國王，興起偉大的佛教事業。又聽說日本的國相長屋王（日本奈良時代的政治家），製造了一千件袈裟，附在船上，佈施給中國的著名僧人，並且在袈裟的邊緣繡上偈語說：「山川異域，風月同天。寄諸佛子，共結來緣。」從這些事來看，那裡確實是塊善地啊。我為什麼要自我放棄，而不去那裡弘揚佛法呢？』於是他招募了比丘思托等十四人，在天寶二年（公元743年）六月，購買船隻裝載經書和戒律，從楊子江出發，到越州浦停泊。從風山出海，遇到非常大的風浪，船幾乎要沉沒。忽然看見空中，有神將身穿鎧甲站立。風浪隨即平定。經歷了蛇海、魚海、鳥海等奇異景象，然後才抵達岸邊，到達日本。國王親自迎接他進入城內，安置在大寺廟中。隨即就在那座寺廟的盧舍那殿（供奉盧舍那佛的殿堂）設立戒壇，為國王授菩薩戒，接著又為王妃、王子等人授戒。並且選拔本土有德行的沙門十人為老師，為沙彌澄修等四百人剃度，教他們白羯磨法（受具足戒的儀式）。國內建造寺廟、佈施田地的人一天比一天多。人們稱他為大和尚。後來他沒有疾病就向眾人告別，于天平寶字七年癸卯歲（公元763年）五月五日圓寂，即唐代宗廣德元年。享年七十七歲。 唐惟愨（人名） 姓連氏，是齊國大夫連稱的後代。是上黨潞州人。九歲時跟隨舅舅出家，他的舅舅在佛教界很有名望。很久以後，他辭別舅舅去遊學。對於佛教的教義、禪宗和毗尼（戒律）的道理，沒有不深入探討的。四十歲時，仍然住在京城。當時已故的宰相房融（唐朝宰相）已經去世，他的子弟住在朝廷賜予的府邸里。有一天，他們請僧人齋飯，還沒有開飯，拿出經書...
【English Translation】 English version: Our country is located in the middle of the great sea. The distance from Huaxia (China) depends on whether the wind is favorable or unfavorable, and it is difficult to calculate by road mileage. However, the Buddha's teachings have no regional barriers for all beings in the world, but it may be difficult to invite teachers who are proficient in Buddhism. This is why the transmission of the Tiantai, Huayan, and Cien schools is still lacking. It would be wonderful if the monk could stop his propagation here and promote Buddhism in our country.' Jianzhen (Ganjin, a Chinese monk) was moved by his sincerity and asked: 'In the past, I heard that Zen Master Huisi of Nanyue (a famous monk in the Northern and Southern Dynasties) was reborn there as a king and started a great Buddhist cause. I also heard that Nagaya, the minister of state of Japan (a politician in the Nara period of Japan), made a thousand kasayas (Buddhist robes), attached them to ships, and donated them to famous Chinese monks, and embroidered a verse on the edge of the kasayas, saying: 'Mountains and rivers are different, but the wind and moon share the same sky. Sent to all Buddhist disciples, to form a karmic connection together.' From these things, it is indeed a good land. Why should I abandon myself and not go there to promote Buddhism?' So he recruited fourteen people, including the bhikshu (monk) Situo, and in June of the second year of Tianbao (743 AD), he bought ships to load scriptures and precepts, and set off from the Yangtze River, stopping at Yuezhoupu. He set sail from Fengshan and encountered very strong winds and waves, and the ship was about to sink. Suddenly, he saw a divine general standing in the air wearing armor. The wind and waves immediately subsided. After experiencing strange sights such as the Snake Sea, Fish Sea, and Bird Sea, he finally reached the shore and arrived in Japan. The king personally welcomed him into the city and settled him in a large temple. Immediately, he set up an ordination platform in the Rushana Hall (hall dedicated to the Rushana Buddha) of that temple, and gave the Bodhisattva precepts to the king, and then to the queen, princes, and others. And he selected ten local monks with virtue as teachers, and ordained four hundred novices including Chengxiu, teaching them the Bai羯磨 (karma) method (the ceremony of receiving full ordination). The number of people building temples and donating fields in the country increased day by day. People called him the Great Monk. Later, he bid farewell to the public without illness, and passed away on the fifth day of May in the seventh year of Tianping Baozi (763 AD), which was the first year of Guangde of Emperor Daizong of the Tang Dynasty. He lived to be seventy-seven years old. Tang Wei Que (name of a person) His surname was Lian, and he was a descendant of Lian Cheng, a minister of the State of Qi. He was from Luzhou, Shangdang. At the age of nine, he became a monk with his uncle, who was very famous in the Buddhist community. After a long time, he left his uncle to travel and study. He thoroughly explored the doctrines of Buddhism, Zen, and the principles of Vinaya (precepts). At the age of forty, he still lived in the capital. At that time, the deceased Prime Minister Fang Rong (Prime Minister of the Tang Dynasty) had passed away, and his children lived in the mansion bestowed by the court. One day, they invited monks for a vegetarian meal, and before the meal began, they took out the scriptures...
一函曰。此相公在南海時。所譯楞嚴經十卷。今筵中僅十僧。可僧各一卷以結緣。愨坐次當四。得經見富樓那問生起義。文婉而理玄。遂誓作疏流通。及歸所住崇福寺。遽畫文殊菩薩像。且誦其名號。十年志益不衰。忽夢文殊乘獅子。入其口。由是下筆若神助。大曆丙子也。及疏就。又夢文殊自口出。成三卷。今盛行於世。
一說荊州度門寺神秀禪師入內得其本。未幾館陶沙門慧震。傳之於愨而流通焉。
既而蜀之資中恒沇法師。作義章。號資中疏云。
唐守直
字堅道。姓范氏。錢唐人。齊信安太守瑝八葉孫。既剃染。遂依蘇之支硎寺圓大師。受具戒。登壇之夕。獨見光長丈餘。久之乃滅。蓋其得戒之相也。后依江陵之真公者三年。乃遍禮天下聖蹟。以博所聞見。尋從無畏三藏。受菩薩戒。普寂大師。傳楞伽心印。講起信論二十過。南山律抄四十過。始願誦華嚴經。即于中夜夢。神人以一珠施之。覺而惘然。如珠在握。旋入五臺山中。攬閱凡二百過。以畢其愿。且披大藏三過。開元二十六年。詔舉高行。因隸貫廬山大林寺。大曆二年。移藉天竺靈隱峰。五年三月。寓止龍興凈土院。謂其徒曰。夫至德之人。乘如而來。乘如而去。然彼欲以長繩系白日者。豈足以同語此哉。以其月之二十九日
【現代漢語翻譯】 現代漢語譯本： 第一封信函說，相公（指某位官員）在南海時，翻譯了《楞嚴經》十卷。現在宴席中只有十位僧人，可以每位僧人各贈送一卷以結緣。釋愨（Shi Que）入座后，排在第四位，得到經書後，看到富樓那（Purna）問生起之義，文辭委婉而道理玄妙，於是發誓要作疏（註解）流通此經。等到回到他所居住的崇福寺，立刻畫了文殊菩薩（Manjusri Bodhisattva）像，並且誦唸文殊菩薩的名號，十年志向也不衰退。忽然夢見文殊菩薩乘坐獅子，進入他的口中，從此下筆如有神助，那是大曆丙子年。等到疏完成，又夢見文殊菩薩從口中出來，成為三卷。現在廣為流傳於世。
一種說法是，荊州度門寺的神秀禪師（Shenxiu）進入宮內得到了原本。不久，館陶的沙門慧震（Huizhen）將此經傳給釋愨，從而流通開來。
之後，蜀地的資中恒沇法師（Hengyan）作了義章，號為《資中疏》。
唐守直（Tang Shouzhi），字堅道（Jiandao），姓范（Fan），是錢塘（Qiantang）人，是齊信安太守范瑝（Fan Huang）的八世孫。剃度出家后，就依止蘇州支硎寺的圓大師（Yuan Dashi），受了具足戒。登壇的那天晚上，獨自看見光芒長達一丈多，很久才消失，這大概是他得戒的瑞相。後來依止江陵的真公（Zhen Gong）三年，於是遍禮天下聖蹟，以博取見聞。不久跟隨無畏三藏（Subhakarasimha），受菩薩戒。普寂大師（Puji）傳授《楞伽經》（Lankavatara Sutra）的心印。講解《起信論》（Awakening of Faith）二十多遍，南山律抄（Nanshan Lvzhao）四十多遍。開始發願誦讀《華嚴經》（Avatamsaka Sutra），就在半夜夢見，神人以一顆寶珠施捨給他，醒來后茫然若失，感覺寶珠還在手中。隨後進入五臺山中，翻閱了大約二百遍，以完成他的願望。並且披閱大藏經三遍。開元二十六年，朝廷詔令推舉高尚品行的人，因此隸屬於廬山大林寺。大曆二年，移居到天竺靈隱峰。五年三月，居住在龍興凈土院，對他的弟子們說：『那具有至高德行的人，乘如而來，乘如而去。然而那些想要用長繩繫住太陽的人，怎麼能與他們相提並論呢？』就在那個月的二十九日。
【English Translation】 English version: A letter states that when the minister (referring to a certain official) was in the South Sea, he translated the ten volumes of the Shurangama Sutra (楞嚴經). Now there are only ten monks at the banquet, so each monk can be given one volume to form a karmic connection. Shi Que (愨) was seated fourth and, upon receiving the sutra, saw Purna's (富樓那) question on the meaning of arising, the writing was graceful and the reasoning profound. Therefore, he vowed to write a commentary (疏) to circulate this sutra. When he returned to Chongfu Temple (崇福寺), where he resided, he immediately painted an image of Manjusri Bodhisattva (文殊菩薩) and recited Manjusri Bodhisattva's name. His aspiration did not wane for ten years. Suddenly, he dreamed that Manjusri Bodhisattva rode a lion and entered his mouth, and from then on, his writing was divinely inspired. That was the year Bingzi of the Dali era. When the commentary was completed, he dreamed again that Manjusri Bodhisattva came out of his mouth and became three volumes. Now it is widely circulated in the world.
One account says that Zen Master Shenxiu (神秀) of Dumen Temple (度門寺) in Jingzhou (荊州) entered the palace and obtained the original text. Soon after, the Shramana Huizhen (慧震) of Guantao (館陶) transmitted it to Shi Que, and thus it was circulated.
Later, Dharma Master Hengyan (恒沇) of Zizhong (資中) in Shu (蜀) wrote a commentary, called the 'Zizhong Commentary' (資中疏).
Tang Shouzhi (唐守直), styled Jiandao (堅道), surname Fan (范), was a native of Qiantang (錢塘), and was the eighth-generation descendant of Fan Huang (范瑝), the prefect of Xin'an (信安) in Qi (齊). After being tonsured and ordained, he relied on Master Yuan (圓大師) of Zhixing Temple (支硎寺) in Suzhou (蘇州) and received the complete precepts. On the night of ascending the altar, he alone saw a light more than a zhang (丈) long, which disappeared after a long time. This was probably an auspicious sign of his receiving the precepts. Later, he relied on Zhen Gong (真公) of Jiangling (江陵) for three years, and then paid homage to all the sacred sites in the world to broaden his knowledge and experience. Soon after, he followed Subhakarasimha (無畏三藏) and received the Bodhisattva precepts. Master Puji (普寂大師) transmitted the mind-seal of the Lankavatara Sutra (楞伽經). He lectured on the Awakening of Faith (起信論) more than twenty times, and the Nanshan Lvzhao (南山律抄) more than forty times. He began to vow to recite the Avatamsaka Sutra (華嚴經), and in the middle of the night, he dreamed that a divine being gave him a pearl. When he woke up, he was at a loss, feeling as if the pearl was still in his hand. Then he entered Mount Wutai (五臺山) and read it about two hundred times to fulfill his vow. And he perused the Tripitaka three times. In the twenty-sixth year of the Kaiyuan era, the imperial court issued an edict to recommend people of high conduct, so he was affiliated with Dalin Temple (大林寺) on Mount Lu (廬山). In the second year of the Dali era, he moved to Lingyin Peak (靈隱峰) in Tianzhu (天竺). In the third month of the fifth year, he resided in Longxing Pure Land Monastery (龍興凈土院), and said to his disciples: 'Those who have supreme virtue come as thus and go as thus. But how can those who want to tie the sun with a long rope be compared to them?' It was on the twenty-ninth day of that month.
。告終。壽七十一。臘四十五。建塔以窆。門人皎然如晝為之銘。
唐圓照
姓張氏。京兆藍田人。十歲依西明寺景雲律師。受近圓。乃究維摩法華因明唯識涅槃中觀華嚴新經。頻敷座席。屢主壇場。開元中。詔參譯務。大曆十三年。詔兩街臨壇大德一十四人。至安國寺。定奪新舊兩疏是非。照材學優贍。其所編稡製作。多不具述。于教門頗有功緒。在代肅二朝。尤用事。職至應奉。賜紫充臨壇兩街。十望大德。內供奉撿校。鴻臚少卿。食封一百戶。終於別院。壽八十二。臘五十八。
唐辨才
姓李氏。襄陽人。七歲依峴山寂禪師出家。稍長善記憶。每受經。必以等身為限。事不重問。義不再思。師甚器之。年十六遂落髮。隸鄉里之大云寺。遍游列郡名山。俄納戒于荊州玉泉寺。久聞京師安國寺懷威律師。報恩寺義頒律師名。即造而請業焉。二師皆推為上首。天寶十四載。上以北方習騎射。嗜殺戮。剛獷之氣。黷武玩兵。宜必以善導柔服之。詔才臨壇度人。以致其教誡。至德初。宰臣杜鴻漸奏。住龍興寺。詔加朔方管內教授大德。庶令獫狁之鄉。粗識毗尼之道。仍命為國建法華道場。及復兩京回鸞。累降璽書褒美。晚年尤留心於頓教大乘。永泰二年。僕固懷恩叛。招誘吐蕃犯邊。才以因果禍
【現代漢語翻譯】 現代漢語譯本： 告終。享年七十一歲，僧臘四十五年。建塔安葬，門人皎然（Jiaoran，僧人名）如晝為他撰寫墓誌銘。
唐 圓照（Yuanzhao，人名）
俗姓張氏，京兆藍田人。十歲時依止西明寺景雲律師（Jingyun lvshi，僧人名）受近圓戒。於是深入研究《維摩經》、《法華經》、《因明》、《唯識》、《涅槃經》、《中觀》、《華嚴經》等新經。多次開設講座，屢次主持道場。開元年間，奉詔參與翻譯工作。大曆十三年，詔令兩街臨壇的大德十四人，到安國寺，評定新舊兩種疏鈔的是非。圓照學識淵博，他所編纂製作的著作很多，無法一一敘述。他對佛教事業頗有功績，在代宗、肅宗二朝，尤其受到重用，官職至應奉，賜紫袈裟，充任臨壇兩街的十望大德，內供奉檢校，鴻臚少卿，食邑一百戶。最終在別院去世，享年八十二歲，僧臘五十八年。
唐 辨才（Biancai，人名）
俗姓李氏，襄陽人。七歲時依止峴山寂禪師（Jichan shi，僧人名）出家。稍稍長大后，記憶力很好。每次學習經典，必定以等身高的經書為限。事情不會重複詢問，義理不再三思考。禪師非常器重他。十六歲時剃度，隸屬於鄉里的大云寺。遍游各郡名山。不久在荊州玉泉寺受戒。很久以前就聽聞京師安國寺懷威律師（Huaiwei lvshi，僧人名）、報恩寺義頒律師（Yiban lvshi，僧人名）的名聲，於是前往請教學習。兩位律師都推舉他為首座弟子。天寶十四年，皇上認為北方人習慣騎射，喜好殺戮，剛猛粗獷之氣盛行，窮兵黷武，沉迷於戰爭，應該用善道加以引導，用柔和的方式來馴服他們，於是詔令辨才臨壇度人，以此來施行教誡。至德初年，宰相杜鴻漸上奏，讓他住在龍興寺。詔令加封為朔方管內教授大德，希望讓獫狁（Xianyun，古代部族名）之鄉，稍微瞭解毗尼（Vinaya，戒律）的道理。仍然命令他為國家建立法華道場。等到收復兩京，皇帝返回都城，多次降下詔書褒獎贊美。晚年尤其留心於頓教大乘。永泰二年，僕固懷恩（Pugu Huaien，人名）叛亂，招誘吐蕃侵犯邊境，辨才認為這是因果報應。
【English Translation】 English version: He passed away. His age was seventy-one, and his monastic age was forty-five. A pagoda was built for his burial, and his disciple Jiaoran wrote his epitaph.
Tang Dynasty Yuanzhao (Yuanzhao, personal name)
His secular surname was Zhang, and he was from Lantian in Jingzhao. At the age of ten, he relied on the Vinaya Master Jingyun (Jingyun lvshi, personal name) of Ximing Temple to receive the near-complete precepts. Then he deeply studied the 'Vimalakirti Sutra', 'Lotus Sutra', 'Hetu-vidya', 'Yogacara', 'Nirvana Sutra', 'Madhyamaka', 'Avatamsaka Sutra', and other new scriptures. He frequently opened lectures and repeatedly presided over the Dharma assembly. During the Kaiyuan era, he was ordered to participate in translation work. In the thirteenth year of the Dali era, an imperial edict ordered fourteen eminent monks from both streets to go to Anguo Temple to determine the right and wrong of the new and old commentaries. Yuanzhao was erudite and talented, and his compiled works were numerous and cannot be fully described. He made significant contributions to Buddhism. During the reigns of Emperor Daizong and Emperor Suzong, he was especially valued, and his official position reached Yingfeng. He was granted a purple robe and served as one of the ten eminent monks of both streets for the ordination platform, an internal offering inspector, the Vice Minister of the Court of State Ceremonial, and was granted a fief of one hundred households. He eventually passed away in another courtyard at the age of eighty-two, with a monastic age of fifty-eight.
Tang Dynasty Biancai (Biancai, personal name)
His secular surname was Li, and he was from Xiangyang. At the age of seven, he became a monk under the Zen Master Ji (Jichan shi, personal name) of Xianshan Mountain. As he grew older, he had a good memory. Each time he received a scripture, he would limit himself to the height of his own body in scriptures. He would not ask questions repeatedly, nor would he think about the meaning again. The Zen master valued him very much. At the age of sixteen, he shaved his head and belonged to the Dayun Temple in his hometown. He traveled to famous mountains in various prefectures. Soon after, he received the precepts at Yuquan Temple in Jingzhou. He had long heard of the fame of Vinaya Master Huaiwei (Huaiwei lvshi, personal name) of Anguo Temple in the capital and Vinaya Master Yiban (Yiban lvshi, personal name) of Baoen Temple, so he went to ask them for instruction. Both masters recommended him as their leading disciple. In the fourteenth year of the Tianbao era, the emperor believed that the people of the north were accustomed to riding and shooting, fond of killing, and full of fierce and rough energy, indulging in military force and playing with weapons. It was appropriate to guide them with good and subdue them with gentleness. Therefore, he ordered Biancai to preside over the ordination platform to deliver teachings. At the beginning of the Zhide era, the Chancellor Du Hongjian memorialized to have him reside in Longxing Temple. An imperial edict added the title of Great Virtue Professor within the jurisdiction of Shuofang, hoping that the land of the Xianyun (Xianyun, ancient tribe name) would have a rough understanding of the principles of Vinaya (Vinaya, monastic rules). He was also ordered to establish a Lotus Sutra Dharma assembly for the country. When the two capitals were recovered and the emperor returned to the capital, he repeatedly issued imperial edicts praising him. In his later years, he paid particular attention to the sudden enlightenment of Mahayana. In the second year of Yongtai, Pugu Huaien (Pugu Huaien, personal name) rebelled and incited the Tubo to invade the border. Biancai believed that this was karmic retribution.
福之語曉之。屠殺之慘為戢。大曆三載。詔充章信大德。時府帥虢國常公。與護戎任公。數過從講道。十三年十二月八日。安坐繩床而寂。壽五十六。未幾卜窆寺之西北隅。先是邑子石顯。執役於城上。夜聞管絃聲。異香散空中。由是以知才之所往生者。必安養矣。謚曰能覺。襚以紫衣。其恩榮聞于塞外云。
唐慧明
漢太丘長陳寔之後。晉永嘉南渡。曾祖仲文佐命于陳。封丹陽公。祖令雙溪谷熟二縣。考令蘭陵。遂家焉。明則蘭陵產也。丱歲舍父母出家。受具習律。嘆曰。自神禹以功有天下。而刑戮滋生。伯成子高棄其諸侯以耕。而況我輩之學空寂者乎。紛紛諍論。一何至於此極哉。乃詣方巖究心法。天寶初。將游五臺。會淮汴阻兵不果。仍筑蘭若三所于宛陵之石門。先是其地苦虎狼之暴。俗尤嗜弋獵。自明以慈悲化攝。皆革心不相傷忤。五年戾止魚陂。時有瑀公。神異僧也。見曰。南祖傳教菩薩。來何晚也。他日與登魚陂之顛。見東南有峰。秀拔可愛。因指以謂瑀公曰。告宿緣在茲。庶幾其可得乎。八年詔天下度人。州將韋南金。舉明高行。黑白狀請。隸州之寧化道場。明辭。改隸佛川。即魚陂所望之峰也。按郡志。地故梁吳筠宅也。昔有于青山之南。斸出古佛二軀。而水隨以騰涌。由是其地得名。
【現代漢語翻譯】 現代漢語譯本： 福之講述曉暢明白。屠殺的慘劇得以平息。大曆三年（768年），朝廷下詔任命他為章信寺的大德。當時，府帥虢國常公和護戎任公經常來往，與他講論佛法。大曆十三年十二月八日，他安詳地坐在繩床上圓寂，享年五十六歲。不久，人們選擇寺廟西北角安葬他。此前，邑人石顯在城上服役，夜裡聽到管絃樂聲，奇異的香氣散佈在空中。因此，人們知道大師往生的地方，一定是安養凈土。追諡為『能覺』，賜予紫衣。他的恩榮甚至傳到了塞外。
唐朝慧明禪師
是漢朝太丘長陳寔的後代。晉朝永嘉年間，家族南渡。曾祖仲文輔佐陳朝，被封為丹陽公。祖父在雙溪和谷熟兩縣做縣令。父親在蘭陵做縣令，於是就在那裡安家。慧明就是蘭陵人。年少時離開父母出家，受具足戒，學習戒律。他感嘆道：『自從夏禹憑藉功勞擁有天下，刑罰殺戮就日益增多。伯成子高放棄諸侯的地位去耕田，更何況我們這些學習空寂之法的人呢？』紛紛擾擾的爭論，為何會到這種地步呢？於是前往方巖山探究心法。天寶初年，打算去五臺山，正趕上淮河和汴河一帶發生戰亂，未能成行。於是在宛陵石門修建了三座蘭若（寺廟）。此前，那裡飽受虎狼的侵害，當地人尤其喜歡打獵。自從慧明用慈悲心感化，大家都改變了心意，不再互相傷害。天寶五年，他來到魚陂。當時有一位瑀公，是位有神通的僧人，見到慧明後說：『南祖傳教的菩薩，怎麼來得這麼晚啊！』有一天，他們一同登上魚陂的山頂，看到東南方有一座山峰，秀麗挺拔，非常可愛。於是指著那座山峰對瑀公說：『我與此地有宿世的因緣，或許可以得到它吧。』天寶八年，朝廷下詔在全國範圍內度人出家，州將韋南金舉薦慧明的高尚品行，黑白兩道的人都上書請求，將他隸屬於州的寧化道場。慧明推辭了，改隸屬於佛川，就是魚陂所望見的山峰。根據郡志記載，這塊地原來是梁朝吳筠的住宅。過去有人在青山之南挖掘，挖出兩尊古佛，水也隨著涌出。因此，這個地方就得了名。
【English Translation】 English version: Fu Zhi's teachings were clear and understandable. The tragedy of slaughter was suppressed. In the third year of the Dali era (768 AD), he was appointed as a great virtuous monk of Zhangxin Temple by imperial decree. At that time, the prefect Guo Chang Gong of the Guo state and the military commissioner Ren Gong often visited him to discuss Buddhist teachings. On the eighth day of the twelfth month of the thirteenth year of the Dali era, he passed away peacefully sitting on a rope bed, at the age of fifty-six. Soon after, people chose the northwest corner of the temple to bury him. Prior to this, a villager named Shi Xian was serving on the city wall and heard the sound of pipes and strings at night, and a strange fragrance filled the air. Therefore, people knew that the place where the master was reborn must be the Pure Land of Bliss. He was posthumously named 'Neng Jue' (Capable of Awakening) and bestowed with a purple robe. His grace and honor were even heard beyond the Great Wall.
Tang Dynasty: Hui Ming
He was a descendant of Chen Shi, the chief of Taiqiu during the Han Dynasty. During the Yongjia period of the Jin Dynasty, the family moved south. His great-grandfather Zhongwen assisted the Chen Dynasty and was granted the title of Duke of Danyang. His grandfather served as magistrate in the Shuangxi and Gushu counties. His father served as magistrate in Lanling, so the family settled there. Hui Ming was a native of Lanling. He left his parents to become a monk at a young age, received the full precepts, and studied the Vinaya (monastic rules). He sighed and said, 'Since Yu the Great possessed the world through merit, punishments and killings have increased. Bo Cheng Zi Gao abandoned his position as a feudal lord to farm, let alone those of us who study the Dharma of emptiness and tranquility?' The noisy disputes, why have they reached such an extreme? So he went to Fangyan Mountain to explore the mind Dharma. In the early years of the Tianbao era, he intended to travel to Mount Wutai, but he encountered military disturbances in the Huai and Bian rivers, and he could not go. So he built three aranyas (temples) in Shimen, Wanling. Before that, the area suffered from the violence of tigers and wolves, and the locals especially liked hunting. Since Hui Ming transformed them with compassion, everyone changed their minds and no longer harmed each other. In the fifth year of the Tianbao era, he came to Yu Po. At that time, there was a monk named Yu Gong, who was a monk with supernatural powers. When he saw Hui Ming, he said, 'The Bodhisattva who transmits the teachings of the Southern Lineage, why are you so late!' One day, they climbed to the top of Yu Po together and saw a peak in the southeast, beautiful and lovely. So he pointed to that peak and said to Yu Gong, 'I have a karmic connection with this place from a previous life, perhaps I can obtain it.' In the eighth year of the Tianbao era, the imperial court issued an edict to ordain people throughout the country. The prefect Wei Nanjin recommended Hui Ming's noble conduct, and people from both the monastic and lay communities petitioned to assign him to the Ninghua Dojo of the prefecture. Hui Ming declined and changed his affiliation to Fochuan, which was the peak seen from Yu Po. According to the county records, this land was originally the residence of Wu Yun of the Liang Dynasty. In the past, someone excavated south of Qingshan and unearthed two ancient Buddhas, and water also surged out. Therefore, this place got its name.
旁有吳王古祠。巫以禍福撼閭里。致血祭。明至泊舟祠下。風雨驟作。林木屋瓦飛折。頃之霽。一偉丈夫。前拜。謁受戒。且請徙道場其地。及道場之徙。偶獲銅盤土中。盤底銘慧明字。建中元年正月十二日。示疾以逝。壽八十四。臘五十一。樹塔于寺之西山。而葬靈輿焉。得法弟子。慧解慧敏如知。菩薩戒弟子。刺史盧幼平顏真卿。獨孤問俗杜位裴清。
唐道遵
字宗達。姓張氏。吳興人。幼事報恩寺興大師出家。年十二。從天竺義威律師。受具戒。始習毗尼開遮之指。後傳天臺明靜之宗。於是廣書法華。辟經院。置道場于支硎山。以招徠學者。大曆元年。州將韋元甫。兵部尚書劉晏。侍御史王圓。開州刺史陸向。殿中侍御史陸迅。大理評事張象。既愜真心。愿專勝境。相與表聞。詔特署法華道場。由是江東。總建道場。一十七所。皆自遵始。天寶中。方行三昧於靈巖道場。光明燭天。身在光中。莫分彼此。異日以問荊溪然公。公曰。智慧光明。從心流出。蓋子精志之所致也。又嘗于寺道場中。覺身坐虛空。廓然無礙。識者知為垢盡之相。興元元年。七月二十九日。卒于所居寺。壽七十一。臘四十六。門人樹塔旌德焉。
唐摩馱都
華言法界。一名悟空。生京兆雲陽車氏。拓跋魏之裔也。
【現代漢語翻譯】 現代漢語譯本 旁邊有吳王古祠。巫師用鬼神作祟來恐嚇百姓，以此控制鄉里，逼迫他們進行血祭。慧明（僧人名）來到這裡，船停靠在祠廟下，突然狂風暴雨大作，樹木和屋瓦都被吹得四處飛散。不久雨過天晴，一位身材魁梧的男子前來拜見慧明，請求受戒，並且請求將道場遷到這個地方。等到道場遷移之後，偶然在土中挖出一個銅盤，盤底銘刻著『慧明』二字，以及『建中元年正月十二日』的字樣。慧明在這一天示現疾病而圓寂，享年八十四歲，僧臘五十一。弟子們在寺廟的西山建造佛塔，將他的靈柩安葬在那裡。得法的弟子有慧解、慧敏、如知。受菩薩戒的弟子有刺史盧幼平、顏真卿，獨孤問俗、杜位、裴清。
唐道遵（僧人名） 字宗達，姓張，是吳興人。年幼時在報恩寺跟隨興大師出家。十二歲時，跟隨天竺的義威律師受具足戒。開始學習毗尼（戒律）的開遮持犯。後來傳承天臺宗明靜一脈。於是廣泛書寫《法華經》，開闢經院，在支硎山設定道場，用來招攬學者。大曆元年，州將韋元甫、兵部尚書劉晏、侍御史王圓、開州刺史陸向、殿中侍御史陸迅、大理評事張象，都誠心悅服，希望專心修習殊勝的境界，於是共同上表朝廷，朝廷特批設立法華道場。從此江東一帶，總共建立了十七所道場，都是從道遵開始的。天寶年間，道遵在靈巖道場修行三昧時，光明照亮天空，他的身體就在光明之中，無法分辨彼此。後來他將此事請教於荊溪然公，然公說：『智慧光明，是從內心流露出來的，這是您精進修行的結果啊。』道遵又曾經在寺廟道場中，感覺身體坐在虛空中，空曠而沒有阻礙。有見識的人知道這是煩惱垢盡的徵兆。興元元年七月二十九日，道遵在所居住的寺廟中圓寂，享年七十一歲，僧臘四十六。門人在旌德建造佛塔來紀念他。
唐摩馱都（僧人名） 華言譯為『法界』，又名悟空。生於京兆雲陽，是車氏，屬於拓跋魏的後裔。
【English Translation】 English version Beside there was an ancient Wu King's shrine. The shaman used misfortune and fortune to intimidate the villagers, controlling the community by demanding blood sacrifices. When Huiming (monk's name) arrived and his boat docked beneath the shrine, a sudden storm arose, with trees and roof tiles flying in all directions. Shortly after, the weather cleared, and a robust man came forward to pay respects, requesting ordination and asking to relocate the Dharma practice center to that location. Upon relocating the Dharma practice center, a bronze plate was accidentally unearthed, with the inscription 'Huiming' and 'Twelfth day of the first month of the Jianzhong first year' on its base. Huiming passed away on this day, displaying illness, at the age of eighty-four, with fifty-one years as a monk. His disciples built a pagoda on the western mountain of the temple to bury his remains. His Dharma-inheriting disciples were Huijie, Huimin, and Ruzhi. His Bodhisattva Vow disciples included Prefect Lu Youping, Yan Zhenqing, Dugu Wensu, Du Wei, and Pei Qing.
Tang Daozun (monk's name) His courtesy name was Zongda, and his surname was Zhang, a native of Wuxing. He became a monk at Bao'en Temple under Master Xing at a young age. At the age of twelve, he received the full monastic precepts from Vinaya Master Yiwei of Tianzhu (India). He began to study the nuances of the Vinaya (monastic discipline), including the 'opening and closing' (allowing and forbidding) of rules. Later, he inherited the Tiantai school's Mingjing lineage. Consequently, he extensively transcribed the Lotus Sutra, established scripture libraries, and set up a Dharma practice center on Zhiying Mountain to attract scholars. In the first year of the Dali era, State General Wei Yuanfu, Minister of War Liu Yan, Supervising Censor Wang Yuan, Prefect of Kaizhou Lu Xiang, Palace Censor Lu Xun, and Judicial Assessor Zhang Xiang, all sincerely admired him and desired to dedicate themselves to cultivating superior states. Together, they submitted a memorial to the court, and the court specially approved the establishment of the Lotus Sutra Dharma practice center. From then on, in the Jiangdong region, a total of seventeen Dharma practice centers were established, all initiated by Daozun. During the Tianbao era, while practicing Samadhi at the Lingyan Dharma practice center, light illuminated the sky, and his body was within the light, indistinguishable from it. Later, he inquired about this with Jingxi Ran Gong, who said, 'The light of wisdom flows from the mind; this is the result of your diligent practice.' Daozun also once felt his body sitting in empty space, vast and unobstructed, within the temple's Dharma practice center. Those with insight knew this to be a sign of the exhaustion of defilements. On the twenty-ninth day of the seventh month of the Xingyuan first year, Daozun passed away at the temple where he resided, at the age of seventy-one, with forty-six years as a monk. His disciples built a pagoda in Jingde to commemorate him.
Tang Motuodu (monk's name) In Chinese, it means 'Dharma Realm,' also known as Wukong. He was born in Yunyang, Jingzhao, of the Che clan, a descendant of the Tuoba Wei.
天寶九載。罽賓國愿內附。遣大首領薩婆達干。三藏舍利越摩來朝。且請使者巡按。明年詔中使張韜光。偕國信行官傔使四十人西邁。時空名奉朝授左衛涇州四門府別將。隨使者出安西。十二載。至健陀羅國。罽賓東都城也。其王禮接唐使者於此。及使者歸。報空方以疾篤。留健陀羅國。於是發願。師事舍利越摩出家。肅宗至德二年也。年二十九。受具戒于迦濕彌羅國。文殊矢涅地。為親教師。鄔不羼提。為羯磨阿遮利耶。馱里魏地為教授。于蒙提寺。諷聲聞戒。習根本律。蓋北天之學。皆薩婆多部也。巡禮八塔。咨師舍利越摩。歸覲君親。摩因授空十地迴向輪十力三經梵夾。佛牙舍利以別。至骨咄國。小海南岸。地忽搖動。雨雹交作。而霆擊不已。時眾商奔避一大樹下。商主曰。龍神怒如此。眾中或有舍利異寶。可出之海中。毋以為性命害也。空欲以利東夏故。潛乞龍神宥過。終不出。自卯及申始霽。即而請勿提提羼魚。出十力經于丘茲蓮華寺。請尸羅達磨。出十地迴向輪經于北庭。貞元五年己巳。至京師。上佛牙舍利經本。詔功德使竇文場。付左神䇿軍。繕寫進呈。署空壯武將軍。試太常卿。居章敬寺。返雲陽。二親之墳樹拱矣。
唐道澄
姓梁氏。京兆人。父涉中書舍人。幼使出家。無所顧戀。偶
【現代漢語翻譯】 現代漢語譯本：天寶九年（公元750年），罽賓國（Kashmir，古國名）願意歸附唐朝，派遣大首領薩婆達干（Savadatta，人名）和三藏舍利越摩（Śāriyakṣema，人名，三藏法師）來朝覲。並且請求朝廷派遣使者巡視安撫。第二年，唐玄宗下詔派遣中使張韜光（Zhang Taoguang，人名），偕同國信行官傔使四十人西行。當時，有個名叫空（Kong，法號）的人，名義上是奉朝廷之命被授予左衛涇州四門府別將的官職，跟隨使者前往安西。天寶十二載（公元753年），到達健陀羅國（Gandhāra，古國名），也就是罽賓國的東都城。健陀羅國王在此以禮接待唐朝使者。等到使者回國時，回報說空因病重，留在健陀羅國。於是空發願，師從舍利越摩出家。那是肅宗至德二年（公元757年），他當時二十九歲。在迦濕彌羅國（Kashmir，古國名）的文殊矢涅地（Manjuśrī-kṣetra，地點名）受具足戒，文殊矢涅地為親教師，鄔不羼提（Upashanti，人名）為羯磨阿遮利耶（Karmacharya，戒師），馱里魏地（Dharani，人名）為教授。在蒙提寺（Mundi Monastery，寺廟名）誦讀聲聞戒，學習根本律。那裡的學問，大概都是薩婆多部（Sarvāstivāda，一切有部）的學說。空巡禮了八座佛塔，請教了老師舍利越摩，想要回國拜見君王和親人。舍利越摩於是授予空十地迴向輪經（Daśabhūmika-parivarta-cakra，經名）、十力經（Daśabala-sūtra，經名）和三經梵夾，以及佛牙舍利作為臨別贈禮。到達骨咄國（Khotan，古國名），小海南岸時，地面忽然搖動，冰雹和暴雨交加，雷聲不斷。當時許多商人跑到一棵大樹下躲避。商主說：『龍神如此憤怒，大家之中或許有人帶有舍利或異寶，可以把它投入海中，不要因此而喪命啊。』空想要把這些帶回東夏，所以暗中祈求龍神寬恕，始終沒有拿出舍利。從卯時到申時才放晴。於是請勿提提羼魚（Prajñātmaka，人名），在丘茲蓮華寺（Kucha Lotus Monastery，寺廟名）翻譯出十力經。請尸羅達磨（Śīladharma，人名），在北庭翻譯出十地迴向輪經。貞元五年（公元789年）己巳，空到達京師，獻上佛牙舍利和經本。唐德宗下詔功德使竇文場（Dou Wenchang，人名），交給左神策軍，繕寫進呈。朝廷授予空壯武將軍的稱號，並試任太常卿。空返回雲陽，發現雙親墳墓上的樹木已經合抱粗細了。 唐道澄（Dao Cheng，人名） 姓梁氏，京兆人。父親梁涉（Liang She，人名）曾任中書舍人。道澄年幼時出家，沒有什麼可顧念的，偶然...
【English Translation】 English version: In the ninth year of the Tianbao era (750 AD), the Kingdom of Kashmir (Kashmir, ancient kingdom) expressed its willingness to submit to the Tang Dynasty, sending the great chieftain Savadatta (Savadatta, personal name) and the Tripiṭaka master Śāriyakṣema (Śāriyakṣema, personal name, Tripiṭaka master) to the court. They also requested the court to send envoys to inspect and appease the region. The following year, Emperor Xuanzong of Tang issued an edict dispatching the imperial envoy Zhang Taoguang (Zhang Taoguang, personal name), along with forty officials and attendants, westward. At that time, a man named Kong (Kong, Dharma name), nominally appointed by the court as the Deputy General of the Si'men Prefecture of Jingzhou in the Left Guard, followed the envoy to Anxi. In the twelfth year of the Tianbao era (753 AD), they arrived at the Kingdom of Gandhara (Gandhāra, ancient kingdom), which was the eastern capital of Kashmir. The King of Gandhara received the Tang envoy with courtesy. When the envoy returned to China, he reported that Kong was seriously ill and remained in Gandhara. Thereupon, Kong vowed to become a monk under the tutelage of Śāriyakṣema. This was in the second year of the Zhide era of Emperor Suzong (757 AD), when he was twenty-nine years old. He received full ordination in Manjuśrī-kṣetra (Manjuśrī-kṣetra, place name) in the Kingdom of Kashmir (Kashmir, ancient kingdom), with Manjuśrī-kṣetra as his preceptor, Upashanti (Upashanti, personal name) as his Karmacharya (Karmacharya, ordination master), and Dharani (Dharani, personal name) as his instructor. At Mundi Monastery (Mundi Monastery, monastery name), he recited the Śrāvakayāna precepts and studied the fundamental Vinaya. The teachings there were mainly those of the Sarvāstivāda (Sarvāstivāda, the 'all exists' school). Kong visited eight pagodas, consulted his teacher Śāriyakṣema, and desired to return home to see his ruler and relatives. Śāriyakṣema then bestowed upon Kong the Daśabhūmika-parivarta-cakra (Daśabhūmika-parivarta-cakra, scripture name), the Daśabala-sūtra (Daśabala-sūtra, scripture name), and three sutra folios, as well as a Buddha tooth relic as a farewell gift. Upon arriving at the Kingdom of Khotan (Khotan, ancient kingdom), on the southern shore of the Little Sea, the ground suddenly shook, and hail and torrential rain fell, accompanied by incessant thunder. At that time, many merchants fled to take shelter under a large tree. The chief merchant said, 'The dragon god is so angry; perhaps someone among us carries relics or rare treasures. We should throw them into the sea, lest we lose our lives.' Kong, wanting to bring these items back to the Eastern Xia (China), secretly prayed for the dragon god's forgiveness, and never revealed the relics. The weather cleared from dawn until late afternoon. Thereupon, he invited Prajñātmaka (Prajñātmaka, personal name) to translate the Daśabala-sūtra at the Kucha Lotus Monastery (Kucha Lotus Monastery, monastery name). He invited Śīladharma (Śīladharma, personal name) to translate the Daśabhūmika-parivarta-cakra at Beiting. In the fifth year of the Zhenyuan era (789 AD), Kong arrived in the capital, presenting the Buddha tooth relic and the sutra texts. Emperor Dezong of Tang issued an edict to the Merit Commissioner Dou Wenchang (Dou Wenchang, personal name), who handed them over to the Left Shence Army to be copied and presented. The court bestowed upon Kong the title of General Zhuangwu and tentatively appointed him Vice Minister of the Court of Imperial Sacrifices. Kong returned to Yunyang and found that the trees on his parents' graves were already too thick to be encircled by one's arms. Tang Daocheng (Dao Cheng, personal name) Surname Liang, from Jingzhao. His father, Liang She (Liang She, personal name), once served as a drafter in the Chancellery. Daocheng became a monk at a young age, with nothing to look back on, and by chance...
有禪者過之。謂曰。可名道澄。且付以瓶錫儀範之器。號律沙彌。受具后。歷橫肆。習南山鈔。謹持守以進于學。然姿性率略。所處不恒。奉恩莊嚴草堂諸剎。所至安之。尤以護生為務。建中二年。坐夏雲陽山。一虎忽哮吼入門。澄若有所語者。虎搖尾攝耳去。澄后徙居章信寺。或問其故。澄曰。出家可滯一方乎。西域之法。三時分房。俾無貪著。後世易之。哀哉。貞元二年二月八日。上于寺從澄受菩薩戒。京甸傾瞻。賜賚優渥。澄盡以回施二田。五年。上幸澄所居問修心法門。且詔為妃主嬪御。受菩薩戒。十六年四月。賜號大圓。十九年九月十八日終。
唐大光
姓唐氏。湖州之安吉人。母梅。感異夢生光。及剃落。誦法華經。三月即能憶持。游京師。肅宗燕見之熟視之曰。疇昔之夜。朕夢。僧聲演大乘。而口出光明者。茲非其人乎。因賜今名。屬上生辰。召齊于定國寺。館之千福寺。看經道場。遣中官趙溫等。宣諭以送。仍賜墨來。許隨意住持天下名山。后徙藍田精舍。精舍之僧先夢。天童降謂曰。大光經聲。徹于有頂。功德不可量也。一日忽有臂從天下。撫其心匈。又夢。僧引乳使光吮其湩。自爾神形舒暢。氣貌融裕。久之山行。偶墜窮谷龍泉中。心不迷亂。但發願持多寶塔品十萬遍。俄覺此身躍
【現代漢語翻譯】 現代漢語譯本： 有位禪者路過，對他說：『可以取名為道澄。』並且交付給他瓶、錫杖等僧人應有的器具，稱他為律沙彌（持守戒律的小沙彌）。受具足戒后，他遊歷各地，學習南山鈔（《四分律鈔》），謹慎地持守戒律以求學問上的進步。然而，他的性格率真粗略，居所不定。他曾在奉恩莊嚴草堂等寺廟居住，所到之處都能安然處之。他尤其以保護生命為己任。建中二年，他在雲陽山坐禪過夏天，一隻老虎突然吼叫著進入寺門。道澄好像在和它說話一樣，老虎搖著尾巴，收起耳朵離開了。道澄後來遷居到章信寺。有人問他原因，道澄說：『出家人可以只滯留在一個地方嗎？西域的規矩是，將僧房分為三個部分，使人沒有貪戀執著。後世改變了這種做法，真是可悲啊。』貞元二年二月八日，皇上在寺中向道澄受菩薩戒，京城內外的人都瞻仰他，賞賜非常豐厚。道澄把賞賜全部用來回施給百姓的田地。貞元五年，皇上駕臨道澄的住所，詢問修心的方法，並且下詔為妃子、嬪御們受菩薩戒。貞元十六年四月，皇上賜號『大圓』。貞元十九年九月十八日圓寂。
唐大光（人名）
姓唐，是湖州安吉人。他的母親梅氏，夢到奇異的景象後生下了他，出生時有光芒。等到剃度出家后，誦讀《法華經》，三個月就能記住並背誦。他遊歷京城，肅宗皇帝在宴會上見到他，仔細地看著他說：『過去我曾經夢見，有僧人宣講大乘佛法，並且口中發出光明，這個人不就是他嗎？』於是賜給他現在的名字。恰逢皇上的生日，召集僧人在定國寺齋戒，安排他住在千福寺的看經道場。派遣中官趙溫等人，宣讀聖旨護送他，並且賜給他墨寶，允許他隨意住持天下的名山。後來他遷居到藍田精舍。精舍的僧人先前夢見，天童（佛教護法神）降臨並說：『大光誦經的聲音，響徹到有頂天（色界頂層），功德不可估量啊。』有一天，忽然有一隻手臂從天上伸下來，撫摸他的心口。他又夢見，有僧人引來乳汁讓大光吮吸。從此以後，他的精神形體舒暢，氣色容貌融洽寬裕。過了很久，他在山中行走，偶然墜落到深谷的龍泉中，心中沒有迷亂，只是發願持誦《多寶塔品》十萬遍。不久，就感覺自己的身體躍起
【English Translation】 English version: A Chan (Zen) practitioner passed by and said, 'You can be named Daocheng (道澄, meaning 'Attainment of Clarity').' And he entrusted him with the bowl, staff, and other monastic implements, calling him a Vinaya Shami (律沙彌, a novice monk who upholds the precepts). After receiving the full ordination, he traveled to various places, studying the Nanshan Chao (南山鈔, 'Commentary on the Four-Part Vinaya'), carefully upholding the precepts to advance in learning. However, his nature was straightforward and unrefined, and his dwelling was not fixed. He resided in temples such as Feng'en Zhuangyan Caotang (奉恩莊嚴草堂), settling comfortably wherever he went. He especially made it his duty to protect life. In the second year of Jianzhong (建中), he sat in meditation during the summer at Yunyang Mountain (雲陽山). Suddenly, a tiger roared and entered the temple gate. Daocheng seemed to speak to it, and the tiger wagged its tail, lowered its ears, and left. Daocheng later moved to Zhangxin Temple (章信寺). Someone asked him the reason, and Daocheng said, 'Can a monk only stay in one place? The custom of the Western Regions is to divide the monastic quarters into three parts, so that there is no attachment. Later generations changed this practice, alas.' On the eighth day of the second month of Zhenyuan (貞元) year two, the Emperor received the Bodhisattva precepts from Daocheng at the temple, and people from in and outside the capital admired him, and the rewards were very generous. Daocheng used all the rewards to give back to the people's fields. In the fifth year of Zhenyuan, the Emperor visited Daocheng's residence, asking about the methods of cultivating the mind, and also ordered the consorts and concubines to receive the Bodhisattva precepts. In the fourth month of the sixteenth year of Zhenyuan, he was granted the title 'Great Perfection' (大圓). He passed away on the eighteenth day of the ninth month of the nineteenth year of Zhenyuan.
Tang Daguang (唐大光, personal name)
His surname was Tang, and he was a native of Anji (安吉) in Huzhou (湖州). His mother, Mei (梅), conceived him after experiencing a strange dream, and he was born with a radiant light. After being tonsured and becoming a monk, he recited the Lotus Sutra (法華經), and within three months he was able to memorize and recite it. He traveled to the capital, and Emperor Suzong (肅宗) saw him at a banquet, looking at him intently and saying, 'In the past, I dreamed that a monk was expounding the Mahayana Dharma and emitting light from his mouth. Is this not the person?' So he bestowed upon him his current name. Coinciding with the Emperor's birthday, he summoned monks to fast at Dingguo Temple (定國寺), and arranged for him to stay at the Qianfu Temple (千福寺) in the Sutra-reading hall. He dispatched the court official Zhao Wen (趙溫) and others to escort him, proclaiming the imperial decree, and also bestowed upon him calligraphy, allowing him to freely reside in famous mountains throughout the land. Later, he moved to Lantian Hermitage (藍田精舍). The monks of the hermitage had previously dreamed that a Deva (天童, a celestial being) descended and said, 'Daguang's voice of reciting the sutras resounds to the highest heaven (有頂天, the highest realm of the Form Realm), and his merit is immeasurable.' One day, suddenly an arm descended from the sky and stroked his heart. He also dreamed that a monk brought milk for Daguang to suckle. From then on, his spirit and body were relaxed and comfortable, and his complexion was harmonious and radiant. After a long time, he was walking in the mountains and accidentally fell into the Dragon Spring (龍泉) in a deep valley. His mind was not confused, but he vowed to recite the 'Chapter on the Treasure Tower' (多寶塔品) ten thousand times. Soon, he felt his body leap up.
然而出。如有物捧持之者。龍朔初。詔住資聖寺。寺即趙國公長孫無忌宅也。二年詔為文德皇后追福。七年資聖災。棟宇器物俱燼。惟諸經卷無所損。事聞。所賜殊渥。百姓亦捐棄財幣盈巨萬。寺以再成。未幾。疏乞歸省。詔未即允。光隨得疾莫療。欲赴水死。強起跨驢往。驢伏不行。烏群噪其上。人稍知之。交開諭乃解。復頂戴經卷行道。尋有詔允所請。既歸。構塔于烏程。日持多寶品。以償昔愿。永泰元年。浙西廉使韋元甫。表請光為六郡持念之首。且為別立道場。大曆間。魯公顏真卿刺郡。烏程宰則李紳公垂之父也。紳生未期而疾作。名光修治佛事而愈。紳小字光。蓋以此。貞元中。紳官于朝。間出刺拜于持經道場。永貞元年十二月既望之夕示滅。壽七十。紳時以相國制文勒碑。噫榮矣。
唐慧琳
本疏勒國人也。冒姓裴氏。始事不空三藏。為室灑。印度聲明。支那訓詁。靡不精究。嘗謂翻梵成華。華簡而梵細。簡則意遺。細則語衍。然而俾其意不至遺。語不至衍。非夫淹該博綜。易足臻爾。於是引用字林字統聲類三蒼切韻玉篇。諸經雜史。以參合之。撰大藏音義。自貞元四年。迄元和五載。成一百卷。置其本于西明大藏。使京邑傳寫。十五年庚子卒。壽八十七。
唐端甫
族趙氏。
【現代漢語翻譯】 現代漢語譯本： 然後他離開了。好像有什麼東西在捧著他。龍朔初年（661年），朝廷下詔讓他住在資聖寺。這座寺廟就是趙國公長孫無忌的宅邸。龍朔二年（662年），朝廷下詔為文德皇后追 phúc（追 phúc：為已故的人祈求幸福） 。龍朔七年（667年），資聖寺發生火災，殿宇和器物全部燒燬，只有各種經卷沒有受到損壞。這件事上報后，朝廷給予了特別豐厚的賞賜。百姓也捐獻了大量的財物，價值數百萬。寺廟得以再次建成。不久，他上疏請求回家省親，朝廷沒有立即批準。光隨（光隨：人名，僧人）得了重病，無法醫治，想要跳水自殺。他勉強起身騎上驢，驢卻趴著不走。一群烏鴉在他頭上鳴叫。人們漸漸知道了這件事，紛紛勸解，他才作罷。他又頭頂著經卷行走。不久，朝廷下詔批準了他的請求。回家后，他在烏程建造了一座塔，每天誦持《多寶品》，以償還過去的願望。永泰元年（765年），浙西廉使韋元甫上表請求光隨擔任六郡持念之首，並且為他另外建立道場。大曆年間，魯公顏真卿擔任郡的刺史，烏程縣的縣令是李紳（李紳：人名，唐朝大臣）的父親李公垂。李紳出生還沒滿月就生病了，因為光隨修治佛事而痊癒。李紳的小名是光，大概就是因為這個緣故。貞元年間，李紳在朝廷做官，偶爾抽出時間到持經道場拜謁。永貞元年（805年）十二月十六日的晚上圓寂，享年七十歲。當時擔任宰相的李紳撰寫文章刻在碑上。唉，真是榮耀啊。
唐慧琳（慧琳：人名，唐朝僧人）
原本是疏勒國（疏勒國：古代西域國家）人，冒姓裴氏。起初侍奉不空三藏（不空三藏：人名，唐朝僧人），擔任室灑（室灑：梵語，指老師）。對於印度聲明（聲明：古印度的一種學問，研究語音、語法等），支那訓詁（訓詁：研究古代文獻字義和詞義的學問），沒有不精通的。他曾經說過，把梵文翻譯成華文，華文簡略而梵文詳細，簡略就會遺漏意思，詳細就會語句繁衍。然而要使意思不至於遺漏，語句不至於繁衍，如果不是學識淵博、見識廣泛，是很難達到的。於是他引用了《字林》、《字統》、《聲類》、《三蒼》、《切韻》、《玉篇》等書籍，以及各種經書和雜史，來互相參照。他撰寫了《大藏音義》，從貞元四年（788年）到元和五年（810年），完成了一百卷。把它的原本放在西明寺（西明寺：唐朝寺廟）的大藏經中，讓京城的人們傳抄。元和十五年（820年）庚子年去世，享年八十七歲。
唐端甫（端甫：人名，唐朝僧人）
是趙氏家族的人。
【English Translation】 English version: Then he departed, as if being held up by something. In the early years of the Longshuo era (661 AD), an imperial edict ordered him to reside at Zisheng Temple (Zisheng Temple: A temple name). This temple was originally the residence of Zhao Guogong (Duke of Zhao) Changsun Wuji (Changsun Wuji: A person's name, a noble in the Tang Dynasty). In the second year of Longshuo (662 AD), an edict was issued to seek blessings for Empress Wende (Empress Wende: The posthumous title of Empress Zhangsun). In the seventh year of Longshuo (667 AD), a fire broke out at Zisheng Temple, and the halls and utensils were all burned, but the various scriptures were unharmed. After this matter was reported, the court bestowed particularly generous rewards. The people also donated a large amount of wealth, worth millions. The temple was rebuilt. Not long after, he submitted a memorial requesting to return home to visit his family, but the court did not immediately approve it. Guang Sui (Guang Sui: A person's name, a monk) became seriously ill and could not be cured, and wanted to commit suicide by jumping into the water. He勉強 got up and mounted a donkey, but the donkey lay down and refused to move. A flock of crows cawed above him. People gradually learned about this and persuaded him to give up. He then carried the scriptures on his head and walked. Soon, the court issued an edict approving his request. After returning home, he built a pagoda in Wucheng (Wucheng: A place name), and recited the 'Dabao' (Dabao: Refers to the 'Prabhutaratna' chapter of the Lotus Sutra) every day to fulfill his past vows. In the first year of Yongtai (765 AD), Wei Yuanfu (Wei Yuanfu: A person's name), the commissioner of Zhejiang West, submitted a memorial requesting Guang Sui to be the head of chanting in the six counties, and to establish a separate Daocheng (Daocheng: A place for Buddhist practice) for him. During the Dali era, Lu Gong (Duke Lu) Yan Zhenqing (Yan Zhenqing: A person's name, a famous calligrapher in the Tang Dynasty) served as the prefect of the county, and the magistrate of Wucheng County was Li Gongchui (Li Gongchui: A person's name), the father of Li Shen (Li Shen: A person's name, a minister in the Tang Dynasty). Li Shen fell ill before he was a month old, and recovered because Guang Sui repaired Buddhist affairs. Li Shen's nickname was Guang, probably because of this. During the Zhenyuan era, Li Shen served as an official in the court, and occasionally took time to visit the scripture-holding Daocheng. He passed away on the evening of the sixteenth day of the twelfth month of the first year of Yongzhen (805 AD), at the age of seventy. At that time, Li Shen, who was serving as the prime minister, wrote an article to be engraved on a stele. Alas, what an honor!
Tang Huilin (Huilin: A person's name, a monk in the Tang Dynasty)
He was originally from Shule Kingdom (Shule Kingdom: An ancient kingdom in the Western Regions), and falsely claimed the surname Pei. He initially served Bukong Sanzang (Bukong Sanzang: A person's name, a monk in the Tang Dynasty), as Shishi (Shishi: Sanskrit, refers to a teacher). He was proficient in Indian 'Shengming' (Shengming: An ancient Indian field of study, studying phonetics, grammar, etc.), and Chinese 'Xungu' (Xungu: The study of the meaning of words and phrases in ancient documents). He once said that translating Sanskrit into Chinese, Chinese is concise while Sanskrit is detailed. Conciseness will omit meaning, and detail will lead to verbose language. However, to ensure that the meaning is not omitted and the language is not verbose, it is difficult to achieve without extensive knowledge and broad understanding. Therefore, he cited books such as 'Zilin', 'Zitong', 'Shenglei', 'Sancang', 'Qieyun', and 'Yupian', as well as various scriptures and miscellaneous histories, to cross-reference. He compiled the 'Dazang Yinyi' (Dazang Yinyi: A book explaining the pronunciation and meaning of Buddhist scriptures), and from the fourth year of Zhenyuan (788 AD) to the fifth year of Yuanhe (810 AD), he completed one hundred volumes. He placed the original in the Dazang (Dazang: The complete collection of Buddhist scriptures) of Ximing Temple (Ximing Temple: A temple in the Tang Dynasty), and had it copied by the people of the capital. He passed away in the Gengzi year of the fifteenth year of Yuanhe (820 AD), at the age of eighty-seven.
Tang Duanfu (Duanfu: A person's name, a monk in the Tang Dynasty)
Belonged to the Zhao family.
居天水。世為秦著姓。母張夢。梵僧謂曰當生貴子。即出舍利囊中。使吞之。及娩。見所夢僧。白晝入室。摩其頂曰。教法必賴以大興。言訖訖失所在。甫高顙深目。大頤方口。身六尺五寸。音吐如鐘。始十歲。以沙彌。事崇福寺道悟禪師。十七歲。受具戒為比丘。隸安國寺。學毗尼于崇福寺升律師。傳唯識論于安國寺素法師。究涅槃經于福林寺崟法師。既而甫夢。梵僧以琉璃器。滿盛舍利。使吞之曰。三藏大教。盡納汝腹矣。自是妙智宏辨。囊括川注。而謁文殊于清涼。闡華嚴於太原。其聲聞之美。達于帝聰。德宗朝。出入宮禁。抗論儒道。詔賜紫方袍。歲時錫子異等夷。順宗在春坊。相與臥起。視若兄弟。恩禮特隆厚。憲宗御極。數幸其寺。常承顧問。待之不啻賓友。而甫儀範超邁。辭辯華贍。雖造次應對。未嘗不推致佛乘。而揚搉玄理。由是天子益重其為人焉。乃迎真骨以祈靈。開秘殿以請福。錄左街僧事。凡十年。其闡揚涅槃唯識。課持瑜伽悉地。轉上所施。以崇飾塔廟。務極雕繪。而丈室單床。惟日誦金剛經。默觀凈二而已。王公輿臺。壹以誠接。然豪門貴族。莫不瞻向。議者以為其有常不輕行。開成元年六月一日卒。其年七月六日。茶毗于長樂之南原。獲舍利圓瑩。謚大達。塔號玄秘。壽六十七。臘四十
【現代漢語翻譯】 現代漢語譯本 居住在天水（地名）。世代是秦地的名門望族。母親張氏夢見一位梵僧，對她說：『你將生下一個尊貴的兒子。』隨即從舍利囊中取出一物，讓她吞下。等到生產時，又看見夢中的那位僧人，白天進入房間，撫摩他的頭頂說：『佛法必定要依靠他來大大興盛。』說完就不見了蹤影。這孩子剛出生就額頭高廣，眼睛深邃，下巴豐滿，嘴巴方正，身高六尺五寸，聲音洪亮如鐘。十歲時，以沙彌（佛教出家男子）的身份，侍奉崇福寺的道悟禪師。十七歲時，受具足戒成為比丘（正式出家的佛教男子），隸屬於安國寺。在崇福寺跟隨升律師學習毗尼（戒律），在安國寺跟隨素法師傳習唯識論（佛教哲學），在福林寺跟隨崟法師研究《涅槃經》（佛教經典）。 後來，他夢見那位梵僧用琉璃器皿，盛滿舍利（佛教聖物），讓他吞下，說：『三藏（佛教經典的總稱）大教，都納入你的腹中啦。』從此以後，他才思敏捷，辯才無礙，囊括一切，如川流不息。他還在清涼山（佛教名山）拜謁文殊菩薩（佛教菩薩），在太原弘揚《華嚴經》（佛教經典）。他的美名傳到皇帝的耳中。德宗皇帝時期，他出入宮廷，與儒士辯論儒家和道家的學說。皇帝下詔賜予他紫色的方袍，每年賞賜的物品與衆不同。順宗皇帝在做太子時，與他一同起居，待他如同兄弟，恩寵非常深厚。憲宗皇帝即位后，多次駕臨他的寺廟，經常向他請教，待他如同賓客朋友。 而他儀表出衆，辭藻華麗，即使是倉促應對，也未嘗不推崇佛法，闡揚玄妙的道理。因此，皇帝更加器重他。於是迎請佛祖真身舍利來祈求靈驗，開啟秘殿來祈求福祉，擔任左街僧錄（管理僧侶的官職）十年。他闡揚涅槃和唯識的教義，講授瑜伽悉地（佛教修行方法），將皇帝賞賜的物品，用來修飾佛塔和寺廟，務求精美。而他自己的禪房裡只有一張床，每天只是誦讀《金剛經》（佛教經典），默默地觀想清凈和空性。王公大臣，都以誠相待。豪門貴族，沒有不仰慕他的。人們認為他有『常不輕』的德行。 開成元年六月初一去世。同年七月初六，在長樂縣南原火化，得到圓潤晶瑩的舍利。謚號為『大達』，塔號為『玄秘』。享年六十七歲，僧臘四十年。
【English Translation】 English version He resided in Tianshui (place name). His family had been a prominent clan in the Qin region for generations. His mother, Zhang, dreamt of a Buddhist monk who told her, 'You will give birth to a noble son.' Immediately, the monk took something from a relic casket and had her swallow it. When she gave birth, she saw the monk from her dream again, entering the room in broad daylight and stroking the child's head, saying, 'The Dharma will surely rely on him to greatly flourish.' After speaking, he disappeared. The child was born with a high forehead, deep-set eyes, a full chin, and a square mouth, standing six feet five inches tall, with a voice as loud as a bell. At the age of ten, he became a Shami (novice monk), serving Chan Master Daowu at Chongfu Temple. At seventeen, he received the full precepts and became a Bhikshu (fully ordained monk), affiliated with Anguo Temple. He studied Vinaya (monastic discipline) under Lawyer Sheng at Chongfu Temple, transmitted the Vijnaptimatrata (Consciousness-only) doctrine under Dharma Master Su at Anguo Temple, and researched the Nirvana Sutra (Buddhist scripture) under Dharma Master Yin at Fulin Temple. Later, he dreamt that the Buddhist monk used a crystal vessel, filled with Sarira (Buddhist relics), and had him swallow it, saying, 'The entire Tripitaka (the complete body of Buddhist scriptures) is now within your belly.' From then on, he possessed brilliant wisdom and eloquence, encompassing everything like a flowing river. He also visited Manjusri Bodhisattva (Buddhist Bodhisattva) at Qingliang Mountain (Buddhist mountain) and propagated the Avatamsaka Sutra (Buddhist scripture) in Taiyuan. His reputation reached the ears of the emperor. During the reign of Emperor Dezong, he entered and exited the palace, debating Confucian and Daoist doctrines with Confucian scholars. The emperor issued an edict granting him a purple square robe, and the annual rewards he received were extraordinary. When Emperor Shunzong was still the crown prince, he lived and slept with him, treating him like a brother, with exceptional favor and kindness. After Emperor Xianzong ascended the throne, he frequently visited his temple, often seeking his advice, treating him as a guest and friend. Moreover, his demeanor was outstanding, and his eloquence was magnificent. Even in hasty responses, he never failed to promote the Buddha's teachings and expound profound principles. Therefore, the emperor esteemed him even more. Thus, he welcomed the true relics of the Buddha to pray for efficacy, opened secret halls to seek blessings, and served as the Left Street Sangha Registrar (official managing monks) for ten years. He propagated the doctrines of Nirvana and Vijnaptimatrata, taught Yoga Siddhi (Buddhist practice methods), and used the emperor's donations to decorate pagodas and temples, striving for exquisite beauty. However, his own meditation room contained only a single bed, and he only recited the Diamond Sutra (Buddhist scripture) daily, silently contemplating purity and emptiness. Princes and ministers all treated him with sincerity. Noble families all admired him. Commentators believed that he possessed the virtue of 'never slighting anyone'. He passed away on the first day of the sixth month of the first year of the Kaicheng era. On the sixth day of the seventh month of the same year, he was cremated at Nan Yuan in Changle County, and round, luminous Sarira were obtained. He was posthumously named 'Dada', and his pagoda was named 'Xuanmi'. He lived to the age of sixty-seven, with forty years as a monk.
三。弟子僧尼千餘輩。會昌中。相國斐公休頌德樹碑原上。
唐知玄
字後覺。姓陳氏。眉州洪雅人。曾祖圖南。梓州射洪令。祖憲考邈。皆名場不捷。母魏。夢月入懷而娩。襁褓見佛像僧儀必笑。五歲。祖指花令賦詩。不數步即就。且有唯餘一朵在。明日定隨風之句。祖吟詠久之。嘆曰。吾望汝登高第雪恥。今如此。其志見矣。則終將歸於空門乎。所居鄰寧夷寺。七歲聽法泰法師講涅槃經。忽若有所寤。夜又夢。其寺之殿佛。手為摩頂。因力求出家。不可禁止。年十一。詣唐興四安寺落髮。其師並以大經遠公義疏。辯公圓旨授之。皆習復無遺誤。年十三。升座闡演于大慈寺之普賢閣下。時丞相杜公元穎。方出鎮蜀。聞其名而命之。聽者萬計。率駭服。自是不敢斥其名。而呼之為陳菩薩矣。或傳其前身。蓋漢州三學山知鉉也。嘗講十地經。感地變琉璃云。受具戒于凈眾寺辯貞律師。稟俱舍論於十長山固律師。於是抵三峽。歷荊襄。而駐錫于京輦之資聖寺。獲依安國信法師。究唯識論。旁攻外典百家之言。然以鄉音不類憂之。乃曰課大悲咒象耳山。中夕夢僧易其舌。旦能秦語文宗尤加禮重。儒者楊茂先。留意竺墳。慕謝康樂之為人。註釋經義。時就質問。及終。玄獨見其服紫衣。戴碧冠。前拜謝乘空而去。
【現代漢語翻譯】 現代漢語譯本： 三、弟子僧尼千餘人。會昌年間，宰相斐休在（知玄）頌揚功德的地方樹立石碑。
唐代知玄（Zhi Xuan）（字後覺），陳姓，眉州洪雅人。曾祖父圖南曾任梓州射洪縣令。祖父憲和父親邈，都在科舉考試中沒有成功。母親魏氏，夢見月亮進入懷中而懷孕生下（知玄）。（知玄）還在襁褓中時，見到佛像和僧人的儀容必定會笑。五歲時，祖父指著花讓他作詩，（知玄）沒走幾步就完成了，並且有『只剩下一朵花，明天必定隨風飄落』這樣的句子。祖父吟詠了很久，嘆息說：『我希望你考中高第，為家族雪恥。現在這樣，看來你的志向是要歸於空門了。』他所居住的地方鄰近寧夷寺。七歲時，聽法泰法師講解《涅槃經》，忽然好像有所領悟。晚上又夢見，寺廟裡的佛像，用手為他摩頂。因此極力要求出家，不可阻止。十一歲時，到唐興四安寺剃度出家。他的師父用《大經遠公義疏》和辯公的圓滿旨意教導他，他都學習並且沒有遺漏錯誤。十三歲時，在大慈寺的普賢閣下升座講經。當時丞相杜元穎，正出鎮蜀地，聽說了他的名聲而召見他。聽眾有數萬人，都感到震驚和佩服。從此不敢直呼他的名字，而稱他為陳菩薩了。有人傳說他的前身，是漢州三學山的知鉉。曾經講解《十地經》，感應到地變琉璃云的景象。在凈眾寺從辯貞律師那裡受具足戒，在十長山從固律師那裡學習《俱舍論》。於是前往三峽，經過荊襄，而駐錫在京城的資聖寺。在那裡依止安國信法師，深入研究《唯識論》，廣泛學習外道的典籍和諸子百家的言論。然而因為鄉音不標準而感到憂慮，於是發願唸誦《大悲咒》。在象耳山中，夢見有僧人改變了他的舌頭。第二天就能說標準的秦地語言，文宗皇帝對他更加禮遇器重。儒生楊茂先，留心佛學典籍，仰慕謝靈運的為人，註釋經書義理，時常向（知玄）請教。等到楊茂先去世時，知玄獨自看見他穿著紫色的衣服，戴著碧玉的帽子，向前拜謝后乘空而去。
【English Translation】 English version: 3. His disciples included over a thousand monks and nuns. During the Huichang era, Chancellor Pei Xiu erected a stele on the original site to praise his virtues.
Zhi Xuan (Knowledge Profound) of the Tang Dynasty, styled Houjue (Later Awakening), whose surname was Chen, was a native of Hongya in Meizhou. His great-grandfather, Tunan, was the magistrate of Shehong in Zizhou. His grandfather, Xian, and father, Miao, were both unsuccessful in the imperial examinations. His mother, Wei, conceived him in a dream where the moon entered her womb. As an infant, he would always smile upon seeing images of Buddhas and the demeanor of monks. At the age of five, his grandfather instructed him to compose a poem about flowers. He completed it within a few steps, including the lines, 'Only one flower remains; tomorrow it will surely follow the wind.' His grandfather recited it for a long time and sighed, saying, 'I hoped you would achieve high rank and wipe away our family's shame. But now it seems your ambition is to return to the empty gate (of Buddhism).' His residence was near Ningyi Temple. At the age of seven, he listened to Dharma Master Fatai lecturing on the Nirvana Sutra and suddenly seemed to have an awakening. That night, he dreamed that the Buddha in the temple's hall touched his head. Therefore, he earnestly sought to become a monk, which could not be prevented. At the age of eleven, he went to Tangxing Si'an Temple to have his head shaved. His teacher instructed him with the 'Great Sutra's Distant Commentary' and Bian Gong's complete teachings, all of which he learned without error or omission. At the age of thirteen, he ascended the seat to expound the scriptures at the Prajna Pavilion of Daci Temple. At that time, Chancellor Du Yuanying was stationed in the Shu region and summoned him upon hearing of his reputation. Tens of thousands of listeners were astonished and admired him. From then on, they dared not call him by his name but referred to him as Bodhisattva Chen. Some say that his previous life was Zhi Xuan of Sanxue Mountain in Hanzhou. He once lectured on the Ten Stages Sutra and sensed the transformation of the earth into lapis lazuli clouds. He received the complete precepts from Vinaya Master Bianzhen at Jingzhong Temple and studied the Abhidharma-kosa-sastra from Vinaya Master Gu at Shichang Mountain. Then he went to the Three Gorges, passed through Jingxiang, and resided at Zisheng Temple in the capital. There, he relied on Dharma Master Anguo Xin to deeply study the Vijnaptimatrata-sastra and extensively studied the words of externalists and the hundred schools of thought. However, he was worried about his non-standard accent, so he vowed to recite the Great Compassion Mantra. In Xiang'er Mountain, he dreamed that a monk changed his tongue. The next day, he could speak standard Qin language, and Emperor Wenzong treated him with even greater courtesy and respect. The Confucian scholar Yang Maoxian, paying attention to Buddhist scriptures, admired the person of Xie Lingyun, annotated the meaning of scriptures, and often asked (Zhi Xuan) for advice. When Yang Maoxian passed away, Zhi Xuan alone saw him wearing purple robes and a jade crown, bowing forward and ascending into the sky.
訃至。則知其命子以紫袈裟。碧芙蓉冠斂。且曰。吾非簪裳累。則提瓶挈屨。侍玄公久矣。今遽爾柰何。
武宗始猶尚內教。后惑邪說。故群臣莫之諫。嘗以德陽節。會緇黃麟德殿。詔玄獨抗道眾。帝躬發老子。治大國如烹小鮮義。使相問答。玄所對凡數千言。皆謂神仙固山林之事。非帝王所宜行。上大怒。左軍仇士良。內樞楊欽義。惜其才美。密諷貢祝堯詩五章解之。玄即日歸鄉里。既而以巾櫛。游湘湖間。方楊給事漢公。廉問桂嶺。迎止開元寺。屬宣宗龍飛。內樞楊公統左禁軍。以定𠕋功。請復教。首乞訪玄聲跡。詔居寶應寺。壽昌節講贊。賜紫伽黎。署三教首座。俄詔徙法干寺玉虛亭。則上于藩邸所造者。大中三年。詔悉興建天下廢寺。至圖玄肖像禁中。以存模楷。八年上章乞還山。廣明二年春。僖宗遠難幸蜀。遣郭遵泰。以璽書詔。赴行在所。仍許肩輿自隨。上降接勤重。談論頗悅。且欲賜美號。顧問諸學士。學士未及奏。而上遽灑御翰以悟達曰。開示悟入法華之旨。其宜號悟達國師。以表朕意。玄陳讓再三。不允。遂辭疾歸臥九隴舊廬。正月二十七日。見所居之室。悉現微妙勝境。二月七日。忽空中有聲曰。必生凈土。問誰為此聲者。則應曰。佛也。若菩薩降庭。明珠墮膝。是豈娑婆報盡。而宿昔罪
【現代漢語翻譯】 現代漢語譯本：
訃告傳來，才知道他用紫袈裟和碧芙蓉冠為兒子斂葬，並且說：『我如果不是被官場的俗事所牽累，早就提著瓶子拿著鞋子，侍奉玄公（玄奘）很久了。現在突然這樣，又該怎麼辦呢？』 武宗起初還崇尚佛教，後來被邪說迷惑，所以群臣沒有人敢勸諫。曾經在德陽節，在麟德殿召集僧人和道士，詔令玄（悟達國師）獨自與道士辯論。皇帝親自闡發老子的『治大國如烹小鮮』的道理，讓雙方互相問答。玄的回答有幾千字，都說神仙是山林之事，不是帝王應該做的。皇帝大怒。左軍中尉仇士良，內樞密使楊欽義，因為愛惜他的才能，暗中勸他進獻歌頌堯帝的詩五章來化解。玄當天就回到家鄉。之後就戴著頭巾穿著木屐，在湘湖一帶遊玩。當時楊給事中漢公巡視桂嶺，迎接他到開元寺居住。等到宣宗即位，內樞密使楊公統領左禁軍，因為平定叛亂有功，請求恢復佛教。首先請求尋訪玄的軌跡，皇帝下詔讓他住在寶應寺。在壽昌節講經說法，賜予紫袈裟，授予『三教首座』的稱號。不久又下詔遷到法干寺的玉虛亭，那是皇帝還在藩邸時建造的。大中三年，皇帝下詔全部興建天下被廢棄的寺廟，甚至畫了玄的畫像放在宮中，用來作爲模範。八年，玄上書請求回山。廣明二年春天，僖宗逃難到蜀地，派遣郭遵泰，用皇帝的詔書，召他到皇帝所在的地方。仍然允許他坐著肩輿跟隨。皇帝對他非常勤懇和重視，談論得也很愉快，並且想要賜予他美號，諮詢各位學士。學士們還沒來得及上奏，皇帝就親自用御筆寫下『悟達』二字，說：『開示悟入法華經的宗旨，應該號為悟達國師，來表達朕的心意。』玄陳述推讓再三，皇帝不答應。於是玄以生病為理由回到九隴的舊居。正月二十七日，看見所居住的房間，全部顯現微妙殊勝的境界。二月七日，忽然空中有聲音說：『必定往生凈土。』問是誰發出的聲音，回答說：『是佛。』如果菩薩降臨庭院，明珠掉落在膝蓋上，這難道不是娑婆世界的報應已經結束，而往昔的罪
【English Translation】 English version:
The obituary arrived, and then I knew that he had dressed his son in a purple kasaya (robe) and a jade lotus crown for burial, and said: 'If I were not burdened by the affairs of officialdom, I would have been serving Xuan Gong (Xuanzang) for a long time, carrying his water bottle and shoes. Now that this has suddenly happened, what should I do?' Emperor Wuzong initially admired Buddhism, but later became infatuated with heretical doctrines, so none of the ministers dared to advise him. Once, on the Deyang Festival, he gathered monks and Taoists in the Linde Hall, and ordered Xuan (Wu Da National Teacher) to debate with the Taoists alone. The emperor personally expounded Lao Tzu's principle of 'governing a large country is like cooking a small fish,' and had them ask and answer each other. Xuan's answers amounted to thousands of words, all saying that immortals were affairs of the mountains and forests, not something that emperors should do. The emperor was furious. Qiu Shiliang, the Left Army Supervisor, and Yang Qinyi, the Inner Secretariat, cherished his talent and secretly advised him to present five poems praising Emperor Yao to resolve the situation. Xuan returned to his hometown that day. Afterwards, he wore a turban and wooden clogs, and wandered around Xiang Lake. At that time, Yang Hangong, a civil servant, was inspecting Guiling and welcomed him to live in Kaiyuan Temple. When Emperor Xuanzong ascended the throne, Yang Gong, the Inner Secretariat, led the Left Imperial Guards and was credited with suppressing the rebellion, requesting the restoration of Buddhism. He first requested to search for Xuan's whereabouts, and the emperor ordered him to live in Baoying Temple. He lectured on the scriptures on the Shouchang Festival, was granted a purple kasaya (robe), and was awarded the title of 'Head of the Three Teachings'. Soon after, he was ordered to move to the Jade Void Pavilion in Fagan Temple, which was built when the emperor was still a prince. In the third year of Dazhong, the emperor ordered the construction of all the abandoned temples in the world, and even had Xuan's portrait painted and placed in the palace as a model. In the eighth year, Xuan submitted a memorial requesting to return to the mountains. In the spring of the second year of Guangming, Emperor Xizong fled to Shu, and sent Guo Zuntai with an imperial edict to summon him to the emperor's location. He was still allowed to follow in a shoulder carriage. The emperor was very diligent and valued him, and the discussions were very pleasant. He also wanted to bestow a beautiful title on him, and consulted the scholars. Before the scholars could submit their memorial, the emperor personally wrote the words 'Wu Da' with his imperial brush, saying: 'To reveal and enlighten the meaning of the Lotus Sutra, he should be titled Wu Da National Teacher to express my intentions.' Xuan declined repeatedly, but the emperor did not agree. So Xuan returned to his old residence in Jiulong on the pretext of illness. On the twenty-seventh day of the first month, he saw that the room he lived in was filled with subtle and wonderful realms. On the seventh day of the second month, suddenly a voice in the air said: 'You will surely be reborn in the Pure Land.' When asked who made the voice, the answer was: 'It is the Buddha.' If a Bodhisattva descends into the courtyard and a bright pearl falls on the knee, is this not the end of the retribution of the Saha world, and the sins of the past
福之感驟至耶。七月中。召弟子慈燈。作遺表。囑後事。以尸施魚鳥。叮嚀告戒。右脅面西而寂。壽七十三。臘五十四。
玄生平謹于持守。而篤于進修。然其利物之效。尤多著見。駱谷真符縣雍氏者。宅當大潭上。潭有魚。足而齒。異甚。或欲網釣。則興雲霧擁蔽。雍氏日豢之四世矣。玄適抵其地而知之。為授歸戒。出水鼓躍逝去。夜夢雍氏曰。吾已生天矣。
次而導江玉壘山神。益昌北郭龍門神。皆受戒。徴驗見弟子僧徹傳。茲不復錄。塔在今茶隴山祐聖寺。秦蜀間。戶圖事其像。有或圖李商隱執白拂。以侍立者。則商隱亦嘗為之役也。商隱號義山。能辭章。玄居京師興善寺時。商隱居永崇里。嘗苦眼疾。望禱玄。明日玄寄天眼偈三章。疾遂愈。
梁智宣
泉州人。唐之季。佛法尤隆盛。宣方壯。慨經教之流通此方者。尚未盡。且天竺。吾世尊所瑞應地。為其弟子。而未始造詣。是非可愧乎。於是結侶西邁。悉得其所愿而歸。開平元年五月。達京師。進辟支佛骨。梵書多羅葉夾經律。會太祖新受唐禪。見宣太悅。禮數勤厚。宣即請譯所進梵夾。然以天下多故。未遑也。
晉光嗣
姓李氏。太原文水人。幼依臺山真容院浩威出家。既納戒遊方。受心法。辨論縱橫。儕輩莫之抗
【現代漢語翻譯】 現代漢語譯本：福報的感應突然降臨。七月中旬，召集弟子慈燈，寫下遺囑，囑託後事。將屍體施捨給魚鳥。再三叮囑告誡。右側臥，面向西方圓寂。享年七十三歲，僧臘五十四年。
玄一生謹慎持戒，並且專心進修。然而他利益眾生的效果，尤其多有顯現。駱谷真符縣雍氏的人，住宅正對著大水潭。潭裡有魚，長著腳和牙齒，非常奇異。有人想用網捕撈，就會興起雲霧遮蔽。雍氏供養這些魚已經四代了。玄正好來到這裡，知道了這件事，為魚授皈依戒。魚出水跳躍，然後離去。當晚雍氏夢見魚說：『我已經昇天了。』
其次是引導江的玉壘山神，益昌北郭的龍門山神，都接受了他的戒律。這些徵驗記載在弟子僧徹的傳記中，這裡不再重複記錄。塔在今天的茶隴山祐聖寺。秦蜀一帶，家家戶戶都供奉他的畫像。有人畫李商隱拿著白拂，侍立在他旁邊，是因為李商隱也曾經為他役使。李商隱，號義山，擅長辭章。玄住在京師興善寺時，李商隱住在永崇里，曾經苦於眼疾，遙望祈禱玄。第二天，玄寄給他天眼偈三章，眼疾就痊癒了。
梁智宣
泉州人。唐朝末年，佛法尤其興盛。智宣正值壯年，感慨經書教義流通到這裡，還沒有完全。而且天竺（印度），是我們世尊釋迦牟尼佛顯現祥瑞的地方，作為他的弟子，卻從未造訪，這難道不應該感到慚愧嗎？於是結伴西行，完全實現了他的願望而歸來。開平元年五月，到達京師。進獻辟支佛（緣覺佛）的舍利，梵文書寫的貝葉經和律藏。適逢太祖（後梁太祖朱溫）剛剛接受唐朝的禪讓，見到智宣非常高興，禮遇非常優厚。智宣隨即請求翻譯所進獻的梵文經典，但是因為天下多事，沒有來得及翻譯。
晉光嗣
姓李，是太原汶水人。年幼時依止五臺山真容院的浩威出家。受戒后四處遊歷，接受心法。辯論縱橫，同輩中沒有人能與他抗衡。
【English Translation】 English version: The feeling of blessings suddenly arrived. In the seventh month, he summoned his disciple Ci Deng (Compassionate Lamp), wrote his will, and entrusted him with his affairs. He instructed that his body be given to the fish and birds. He repeatedly exhorted and warned. He passed away lying on his right side, facing west. He lived to be seventy-three years old, with fifty-four years as a monk.
Xuan was cautious in upholding the precepts throughout his life and devoted himself to cultivation. However, his effects of benefiting beings were especially evident. A person named Yong of Zhenfu County in Luo Valley had a house facing a large pool. The pool had fish with feet and teeth, which were very strange. If anyone wanted to net or fish, clouds and fog would arise to obscure them. The Yong family had been feeding these fish for four generations. Xuan happened to arrive there and learned of this, and he administered the refuge precepts to the fish. The fish jumped out of the water and left. That night, Yong dreamed that the fish said, 'I have already been reborn in the heavens.'
Next, the mountain god of Yulei Mountain in Daojiang and the dragon gate god of Beiguo in Yichang all received his precepts. These signs are recorded in the biography of his disciple Seng Che (Monk Thorough), so they will not be repeated here. The pagoda is now located at Yousheng Temple on Chalong Mountain. In the Qin and Shu regions, every household worships his image. Some people depict Li Shangyin (a Tang Dynasty poet) holding a white whisk, standing beside him, because Li Shangyin also once served him. Li Shangyin, whose literary name was Yishan (Righteous Mountain), was skilled in writing. When Xuan lived in Xingshan Temple in the capital, Li Shangyin lived in Yongchong Lane and suffered from eye disease. He prayed to Xuan from afar. The next day, Xuan sent him three chapters of the 'Heavenly Eye Gatha,' and his eye disease was cured.
Liang Zhixuan
A native of Quanzhou. At the end of the Tang Dynasty, Buddhism was especially flourishing. Zhixuan, in his prime, lamented that the circulation of scriptures and teachings to this land was not yet complete. Moreover, India (Tianzhú), the auspicious land where our World Honored One Shakyamuni Buddha appeared, as his disciple, he had never visited, shouldn't he be ashamed of this? Therefore, he formed a group and traveled west, fully realizing his wishes and returning. In the fifth month of the first year of Kaiping, he arrived in the capital. He presented the relics of a Pratyekabuddha (Solitary Buddha), and palm-leaf scriptures and Vinaya written in Sanskrit. It happened that Emperor Taizu (Zhu Wen, the founding emperor of the Later Liang Dynasty) had just received the abdication of the Tang Dynasty. He was very pleased to see Zhixuan and treated him with great courtesy. Zhixuan then requested to translate the Sanskrit scriptures he had presented, but because the world was in turmoil, there was no time to translate them.
Jin Guangsi
His surname was Li, and he was from Wenshui in Taiyuan. As a child, he became a monk under Hao Wei at Zhenrong Temple on Mount Wutai. After receiving the precepts, he traveled around, receiving the mind-dharma. His debates were unrestrained, and none of his peers could contend with him.
。俄南遊。謁王氏于閩。忠懿王敬之。至兩浙謁錢氏。武肅王尤加敬焉。然二王皆遣使送香茗。而兩浙又以缽盂一萬副。及斂諸州牧宰俸入。泛大舶。至滄州。使歸為文殊供養。時則降龍大師。彈壓臺山諸剎。眾所畏伏。因為俵之。眾寡均等。於是其徒致疏。請嗣繼其師主院事。詔補都綱職。總轄臺山諸剎。賜師號超化。十五年。興廢食饑。不可殫紀。天福元年遘疾。九月五日。遂示寂。門人塔舍利。至今存。
晉景超
既持律范。尤事參詢。抵廬峰。有終焉之志。且日誦法華。以自課。俄字禮華嚴法華二經。皆如其數者。至於再。然亦再爇手指以慶。於是舍利出膚體。或得之坐臥遊歷地。極圓瑩可愛。天福中。卒于所住。今其塔尚存。
晉志通
扶風張氏子。家世顯貴。童稚即離俗。唐季擾攘。乃東遊洛下。傳瑜珈教法于縛日啰三藏。天福四年。朝廷遣使吳越。通獲附舟。以攬天臺羅浮之勝。而卜所歸趣焉。然三藏亦以梵夾。托其流通。時文穆王元瓘。方居帥府。命具威儀樂部。迎以登岸。館于真身塔寺。供施豐腆。未幾。游赤城華頂。閣錫于智者道場。益修凈土業。山中舊有招手石。相傳為定光招手。接智者處。峻聳嶄立。薄天半。通再從其上投下。以祈生安養。或救之蘇。復去隱於越
【現代漢語翻譯】 現代漢語譯本 俄南遊歷，在福建拜訪了王氏（王審知，五代十國時期閩國的建立者），忠懿王（錢弘俶，吳越國末代國王）對他很尊敬。到兩浙地區拜訪錢氏（錢镠，吳越國的建立者），武肅王（錢镠的謚號）對他更加尊敬。兩位國王都派使者贈送香茗，而兩浙地區又準備了一萬副缽盂，並徵收各州牧宰的俸祿，用大船運到滄州，讓使者帶回去供養文殊菩薩。當時降龍大師（姓名不詳）鎮守五臺山各寺廟，眾人畏懼信服。因此由他來分發這些供養品，眾人所得均等。於是他的弟子們上書，請求繼承他主持寺院事務。朝廷下詔補授都綱的職位，總管五臺山各寺廟。賜予法師稱號為超化。十五年間，賑濟災荒、救濟飢餓的事蹟，無法一一記載。天福元年（936年）生病，九月五日圓寂。弟子們建塔安葬他的舍利，至今尚存。
晉代的景超法師
他既嚴持戒律，又勤于參訪請教。到達廬山，立下在此終老的志向，並且每日誦讀《法華經》作為功課。不久，他手書《華嚴經》、《法華經》各兩遍，每次書寫完畢，都燃指供佛以示慶賀。於是舍利從面板中顯現出來，有的在他坐臥行走的地方得到，非常圓潤可愛。天福年間，在所居住的地方圓寂，如今他的塔還存在。
晉代的志通法師
他是扶風張氏之子，家世顯赫。年幼時就出家。唐朝末年天下動亂，於是向東遊歷到洛陽，從縛日啰三藏（Vajrabodhi，唐代密宗大師，開元年間來華）學習瑜珈教法。天福四年（939年），朝廷派遣使者前往吳越，志通得以搭船前往，以遊覽天臺山、羅浮山的勝景，並選擇歸隱之處。縛日啰三藏也把梵文經書託付給他流通。當時文穆王（錢元瓘，吳越國國王）正在帥府，命人準備威儀樂部，迎接他登岸，安置在真身塔寺，供養非常豐厚。不久，他遊歷赤城山、華頂山，在智者道場安頓下來，更加精進地修習凈土法門。山中舊有一塊招手石，相傳是定光佛（Dipankara）招手接引智者大師（智顗，天臺宗的實際創始人）的地方，高聳陡峭，直逼雲天。志通再次從上面跳下，以祈求往生安養凈土，被人救起后甦醒，又去越地隱居。
【English Translation】 English version He traveled to the south and visited the Wang family (Wang Shenzhi, the founder of the Min Kingdom during the Five Dynasties and Ten Kingdoms period) in Fujian. King Zhongyi (Qian Hongchu, the last king of the Wuyue Kingdom) respected him greatly. He visited the Qian family (Qian Liu, the founder of the Wuyue Kingdom) in the Liangzhe area, and King Wusu (Qian Liu's posthumous title) respected him even more. Both kings sent envoys to present fragrant tea, and the Liangzhe area prepared 10,000 sets of alms bowls, and collected the salaries of the governors and magistrates of various states, and transported them to Cangzhou in large ships, so that the envoys could take them back to make offerings to Manjusri Bodhisattva. At that time, Master Jianglong (name unknown) was in charge of the temples on Mount Wutai, and everyone feared and obeyed him. Therefore, he was responsible for distributing these offerings, and everyone received an equal share. So his disciples wrote a memorial requesting to succeed him in presiding over the temple affairs. The imperial court issued an edict to supplement the position of Du Gang, in charge of all the temples on Mount Wutai. He was given the title of 'Supernatural Transformation'. Over the course of fifteen years, the deeds of relieving disasters and famine and helping the hungry cannot be fully recorded. In the first year of Tianfu (936), he fell ill and passed away on the fifth day of September. His disciples built a pagoda to bury his relics, which still exists today.
Jingchao of Jin Dynasty
He not only strictly observed the precepts, but also diligently consulted and inquired. Arriving at Mount Lu, he made a vow to spend the rest of his life there, and recited the 'Lotus Sutra' daily as his practice. Soon, he transcribed the 'Avatamsaka Sutra' and the 'Lotus Sutra' twice each. Each time he finished writing, he burned his fingers as an offering to the Buddha to show his celebration. As a result, relics appeared from his skin, some of which were found in the places where he sat, slept, and walked, and they were very round and lovely. During the Tianfu period, he passed away in the place where he lived, and his pagoda still exists today.
Zhitong of Jin Dynasty
He was the son of the Zhang family of Fufeng, and his family was prominent. He left the secular world as a child. At the end of the Tang Dynasty, the world was in turmoil, so he traveled east to Luoyang and learned the Yoga teachings from Vajrabodhi (a Tantric master of the Tang Dynasty who came to China during the Kaiyuan period). In the fourth year of Tianfu (939), the imperial court sent envoys to Wuyue, and Zhitong was able to travel by boat to visit the scenic spots of Mount Tiantai and Mount Luofu, and choose a place to retire. Vajrabodhi also entrusted him with the task of circulating Sanskrit scriptures. At that time, King Wenmu (Qian Yuanguan, King of Wuyue) was in the marshal's mansion, and ordered people to prepare ceremonial music to welcome him ashore, and placed him in the True Body Pagoda Temple, where he was provided with generous offerings. Soon, he traveled to Mount Chicheng and Mount Huading, settled down in the Zhizhe Dojo, and practiced the Pure Land Dharma even more diligently. There was an old 'Waving Stone' in the mountain, which was said to be the place where Dipankara Buddha waved to receive Master Zhizhe (Zhiyi, the actual founder of the Tiantai School), towering and steep, reaching the sky. Zhitong jumped down from it again to pray for rebirth in the Pure Land of Bliss, and was rescued and woke up, and then went to live in seclusion in the Yue area.
之法華山。逮將寂。忽白氣盈衍。房地如傅粉者。遂坐逝。阇維睹五色云。盤結火聚上。且咸聞異香云。
晉道舟
姓管氏。朔方回樂人。髫年出家于龍興寺之孔雀院。檀信依仰。俄能建立永興寺。以致群眾。時韓公洙。方帥靈武。遂辭去。西遁賀蘭山白草谷。精誠之至。感甘泉既枯而復涌。且有靈蛇。游泳其中。尋而說法導俗。絕食禱雨。刺血畫千手眼大悲像。中和二年。關輔猶擾攘不已。乃于城南念定院塔下。斷左臂焚之像前。乞加被。以寧謐天下。獲迅雷烈風洪澍之應。若夫左則以救旱。久餓以請雪。皆如願。天福六年二月六日。集門人垂戒畢。遂趺坐以逝。如入禪定。眾因漆纻以事。宋建隆中。奇士郭忠恕。著文頌德。
晉遵誨
姓李氏。譙郡人。祖世不仕。母張氏夢神人遺己寶珠而娠。方乳哺。善知人喜慍。稍長至佛宇僧舍。必徘徊顧盻。不忍去。年十一。師事毫城開元寺崇諲律主落髮。誦法華經。能覆憶。迨弱冠乃登戒。頃之訪道汴洛。稟法華經義于智潛法師。梁開平二年。首闡所業于相國寺之藥師院。後唐長興二年。以疏鈔訓迪門徒。門徒之升其堂者。餘二十人。晉天福二年。誨習華嚴義。敷揚於五臺。以繼颙大師之武。緇素云萃。因鐫經于石。列置殿之三面。以垂永久。又
【現代漢語翻譯】 現代漢語譯本 之法華山（Mount of Lotus Sutra）。臨近圓寂時，忽然有白色氣體充盈，房間地面如同塗抹了白粉一般。於是坐化離世。荼毗（cremation）時，人們看到五色祥雲盤旋在火堆之上，並且都聞到了奇異的香氣。
晉代高僧道舟
俗姓管，是朔方回樂人。年幼時在龍興寺的孔雀院出家。受到信徒的依止和仰慕，不久便建立了永興寺，以接納大眾。當時韓公洙正擔任靈武的統帥，於是道舟辭別而去，向西遁入賀蘭山的白草谷。由於精誠至極，感應到枯竭的甘泉重新涌出，並且有靈蛇在其中游動。不久之後，他便說法引導世俗，絕食祈禱降雨，刺血繪製千手千眼大悲像。中和二年，關中地區仍然動盪不安，於是他在城南念定院的塔下，砍斷左臂焚燒于佛像前，祈求佛菩薩加持，以使天下安寧。獲得了迅雷、狂風、大雨的迴應。至於砍斷手臂來祈求解除旱情，長期絕食來祈求降雪，都如他所愿。天福六年二月初六，召集門人囑咐完畢，於是跏趺而坐逝世，如同進入禪定一般。眾人用漆和纻麻來塑像供奉。宋朝建隆年間，奇人郭忠恕撰寫文章頌揚他的功德。
晉代高僧遵誨
俗姓李，是譙郡人。祖輩世代沒有做官。他的母親張氏夢見神人贈送給她寶珠而懷孕。他剛出生時，就善於察覺別人的喜怒。稍微長大后，到佛寺僧舍，必定徘徊顧盼，不忍離去。十一歲時，拜毫城開元寺的崇諲律主為師剃度出家，誦讀《法華經》，能夠背誦如流。等到成年後，便受具足戒。不久之後，到汴洛訪道，從智潛法師那裡學習《法華經》的義理。梁朝開平二年，在相國寺的藥師院首次闡揚所學。後唐長興二年，用疏鈔訓導門徒，門徒中能夠登堂入室的有二十多人。晉朝天福二年，遵誨學習《華嚴經》的義理，在五臺山弘揚，以繼承颙大師的事業。僧俗雲集，於是將經文刻在石頭上，排列放置在殿的三面，以流傳永久。又
【English Translation】 English version He went to Mount of Lotus Sutra. Nearing his passing, suddenly white vapor filled the air, and the ground of his room appeared as if covered in white powder. He then passed away in a seated posture. During the cremation (Dhajavi), people witnessed five-colored clouds coiling above the pyre, and everyone smelled an extraordinary fragrance.
The Jin Dynasty Monk Daozhou
His secular surname was Guan, and he was a native of Huile in Shuofang. He became a monk at a young age at the Peacock Courtyard of Longxing Temple. He was relied upon and admired by the faithful, and soon he established Yongxing Temple to accommodate the masses. At that time, Han Gongshu was the commander of Lingwu, so Daozhou resigned and fled west to Baicao Valley in Helan Mountain. Due to his utmost sincerity, he caused the dried-up sweet spring to gush forth again, and a sacred snake swam within it. Soon after, he preached the Dharma to guide the laity, fasted to pray for rain, and drew a Thousand-Armed and Thousand-Eyed Great Compassion image with his blood. In the second year of Zhonghe, the Guanzhong region was still in turmoil, so he cut off his left arm and burned it before the Buddha image at the foot of the pagoda in Nian Ding Courtyard south of the city, praying for the Buddha's blessings to pacify the world. He received the response of swift thunder, violent winds, and heavy rain. As for cutting off his arm to pray for relief from drought, and prolonged fasting to pray for snow, all were as he wished. On the sixth day of the second month of the sixth year of Tianfu, he gathered his disciples, gave his final instructions, and then passed away in a seated posture, as if entering into meditation. The people used lacquer and ramie to create a statue of him for veneration. During the Jianlong era of the Song Dynasty, the extraordinary scholar Guo Zhongshu wrote an article praising his merits.
The Jin Dynasty Monk Zunhui
His secular surname was Li, and he was a native of Qiao Commandery. His ancestors were not officials. His mother, Zhang, dreamed that a divine being gave her a precious pearl, and she became pregnant. From the time he was breastfed, he was good at discerning people's joy and anger. As he grew older, whenever he went to Buddhist temples and monasteries, he would linger and gaze, unable to leave. At the age of eleven, he became a disciple of the Vinaya Master Chongyin of Kaiyuan Temple in Hao City and was tonsured. He recited the Lotus Sutra and could recite it from memory. When he reached adulthood, he received the full precepts. Soon after, he visited Bian and Luo to seek the Dharma, and learned the meaning of the Lotus Sutra from Dharma Master Zhiqian. In the second year of Kaiping in the Liang Dynasty, he first expounded what he had learned at the Medicine Master Courtyard of Xiangguo Temple. In the second year of Changxing in the Later Tang Dynasty, he used commentaries to instruct his disciples, and more than twenty of his disciples were able to enter his hall. In the second year of Tianfu in the Jin Dynasty, Zunhui studied the meaning of the Avatamsaka Sutra and propagated it on Mount Wutai, continuing the work of Master Yong. Monks and laypeople gathered like clouds, so he engraved the scriptures on stone and placed them on three sides of the hall to be passed down forever. Also,
以四年。會僧俗二百四十人。使人誦一卷。總成三部。以週一年。如是二十年。不少間曠。復施食以勸鬼神。發菩提心。上聞詔賜號真行大師。開運二年。正月十六日示疾。右脅稱佛名號而逝。壽七十一。臘五十一。門人奉遺命。葬于隋河北之寺莊東原。
周道丕
長安貴胄里宗室子也。父從晏。寔昭宗昆季五院之長。母許氏。以無嗣息。嘗躬誦蓮經普門品而妊。及生。秀整可愛。甫周晬。父以王事。沒于霍山軍中。而丕輟乳哺。有戚容。七歲絕葷膻。每游佛寺。輒忘返。而保壽繼能法師嘗相往來。因白母。從之出家。未幾。昭宗幸石門。而丕九歲爾。及駕回已能偕其師。迎駕如禮。十九歲。徇眾請講金剛般若經。聽者悅服。既而朱晃逼駕。遷洛陽。長安焚蕩。丕獨負其母。東征華陰。會劉道開亂。遂入華山。居巖穴中。穀麥翔涌。斗萬錢。然丕素得嚥氣術。卒賴以濟。而日巡丐以奉母。無小乏。母或問食未。則跪曰。有施主。於戲可謂孝矣。年二十。母命之曰。汝亦知汝父之死所乎。霍山草木長矣。汝能收其遺余以歸葬。則吾庶幾無憾。於是丕含悲茹苦。即其地。晝夜唄梵。聚群骸以禱之曰。誠吾父者。則必動轉以自異。閱數日。果有枯髏。躍而出至丕前。起仆再三。丕大慟擗踴良久。乃迎以葬之華陰
【現代漢語翻譯】 現代漢語譯本 四年後，他召集了僧侶和信徒共二百四十人，讓人誦讀經卷，總共完成了三部，用一年的時間來完成。像這樣持續了二十年，沒有絲毫懈怠。他還佈施食物來勸慰鬼神，發菩提心。皇上聽說了這件事，下詔賜予他『真行大師』的稱號。開運二年正月十六日，他示現疾病，右脅而臥，口稱佛名，安詳逝世，享年七十一歲，僧臘五十一。他的弟子們遵照他的遺囑，將他安葬在隋河北的寺莊東邊的原野上。
周道丕
周道丕是長安貴族宗室的子弟。他的父親名叫從晏，是昭宗皇帝的兄弟五院之長。他的母親是許氏，因為沒有子嗣，曾經親自誦讀《蓮經·普門品》而懷孕。出生后，他長得秀氣可愛。剛滿週歲，他的父親因為王事，死於霍山軍中。而道丕停止了吃奶，面露悲慼之色。七歲時，他斷絕了葷腥。每次遊覽佛寺，總是流連忘返。保壽寺的繼能法師經常與他家來往，於是他告訴母親，請求出家，母親答應了他。不久，昭宗皇帝駕臨石門，當時道丕才九歲。等到皇帝回宮時，他已經能夠和他的師父一起，按照禮儀迎接聖駕。十九歲時，應大眾的請求講解《金剛般若經》，聽眾都非常信服。不久之後，朱晃逼迫皇帝遷都洛陽，長安被焚燬。道丕獨自揹著他的母親，向東遷徙到華陰。正趕上劉道開作亂，於是進入華山，居住在巖洞中。穀物和麥子價格飛漲，一斗價值萬錢。然而道丕一向懂得嚥氣之術，最終依靠這個度過了難關。他每天乞討來奉養母親，沒有絲毫短缺。母親有時問他是否吃過飯，他就跪下回答說：『有施主佈施了食物。』唉，真可以說是孝順啊。二十歲時，他的母親對他說：『你也知道你父親的死地吧？霍山的草木已經長得很茂盛了。你如果能夠收集他的遺骸回來安葬，那麼我就沒有什麼遺憾了。』於是道丕含著悲傷，忍著痛苦，到達那個地方，日夜誦經。聚集眾多的骸骨，祈禱說：『如果哪個是我父親的，那麼一定會動彈來顯示自己的不同。』過了幾天，果然有一個枯髏，跳躍而出，來到道丕面前，起立又仆倒，反覆多次。道丕非常悲痛，捶胸頓足了很久，於是迎回枯髏，安葬在華陰。
【English Translation】 English version After four years, he gathered 240 monks and laypeople, and had them recite a scroll, completing three copies in total, taking a year to finish. He continued like this for twenty years without the slightest slackening. He also gave food to comfort ghosts and spirits, and aroused the Bodhi mind. The emperor heard of this and issued an edict granting him the title of 'True Conduct Great Master' (Zhenxing Dashi). On the sixteenth day of the first month of Kaiyun Year 2, he manifested illness, lay on his right side, and peacefully passed away reciting the Buddha's name, at the age of seventy-one, with fifty-one years of monastic life. His disciples, following his will, buried him in the eastern field of Sizhuang Temple in Suihebei.
Zhou Daopi
Zhou Daopi was a descendant of the noble Zhou clan in Chang'an. His father was named Congyan, the eldest of the five houses of Emperor Zhaozong's brothers. His mother was Madam Xu, who, having no children, personally recited the 'Universal Gate Chapter' (Pumenpin) of the Lotus Sutra and became pregnant. After he was born, he was handsome and lovely. Just after his first birthday, his father died in the army at Mount Huo due to royal affairs. Daopi stopped breastfeeding and showed a sorrowful expression. At the age of seven, he abstained from meat and strong-smelling vegetables. Whenever he visited Buddhist temples, he would always linger and forget to return. Master Jineng of Baoshou Temple often visited his family, so he told his mother and asked to become a monk, and his mother agreed. Soon after, Emperor Zhaozong visited Shimen, and Daopi was only nine years old at the time. When the emperor returned to the palace, he was already able to greet the imperial carriage with his master according to etiquette. At the age of nineteen, at the request of the public, he lectured on the Diamond Sutra (Vajra Prajna Sutra), and the audience was very convinced. Soon after, Zhu Huang forced the emperor to move the capital to Luoyang, and Chang'an was burned down. Daopi carried his mother alone and moved east to Huayin. Coincidentally, Liu Daokai rebelled, so he entered Mount Hua and lived in caves. The price of grains and wheat soared, costing ten thousand coins per dou (unit of measurement). However, Daopi had always known the art of breath control, and ultimately relied on this to overcome the difficulties. He begged daily to support his mother, without the slightest shortage. His mother would sometimes ask him if he had eaten, and he would kneel down and reply, 'A benefactor has given food.' Alas, he can truly be called filial. At the age of twenty, his mother said to him, 'Do you also know the place where your father died? The grass and trees of Mount Huo have grown very lush. If you can collect his remains and bury them, then I will have no regrets.' So Daopi, bearing sorrow and enduring suffering, arrived at that place and chanted sutras day and night. He gathered many bones and prayed, saying, 'If any of these are my father's, then they will surely move to show their difference.' After a few days, a dry skull jumped out and came before Daopi, rising and falling repeatedly. Daopi was very grieved, beating his chest and stamping his feet for a long time, and then welcomed the skull back and buried it in Huayin.
。先是母夢。從晏尉撫。如平生云。既而曜州牧。婁繼英。招住洛陽福先彌勒院。蓋晉道安。翻經設浴之地也。天祐三年。詔賜紫衣。梁唐之興。皆被寵署。晉天福間。詔入梁苑副錄左街僧事。開運初。升左街僧錄。漢乾祐之季。謝病乞自便。不許。周廣順初。詔充左街僧錄。日下即赴任。仍不許陳讓。時世宗以晉王尹京。議沙汰。以丕職所繫。召問可否。丕曰。今天下初定。瘡痍未起。而有所去取。則徒以見其不鎮靜耳。未見所以澄清也。老子曰。治大國如烹小鮮。茍稍動則縻爛矣。故愿大王緩其事。以須后舉。幸甚。世宗以為然。議遂寢。丕后每謂其徒曰。上久有志於汝輩。汝輩宜自謹。勿犯也。乞解職歸洛陽。
周顯德二年。詔毀僧寺。且立帳以限僧。然不至於酷甚。則丕之力也。
其年六月八日。示微疾。十日早作。命弟子營粥云。有首楞嚴菩薩相迎。趣令鳴干稚。俄而化。壽六十七。臘四十七。立石塔葬之龍門廣化寺左。
丕平生修杜多行。若法華金剛仁王上生經等。皆一字一禮。佛名經則遍禮。未滅之二年。猶禮首楞嚴經。故其瞑目之際。或能致首楞嚴菩薩。則其精進如此。
贊曰。
嗚呼佛日 匿影雙林 世間長夜 阱護尤深 康莊大路 群盲曷尋 昌運方
【現代漢語翻譯】 現代漢語譯本： 最初是母親夢見，從晏尉撫摸，如同平常一樣。之後，曜州牧婁繼英邀請他居住在洛陽福先彌勒院，這裡是晉代道安翻譯佛經、設定沐浴的地方。後唐天祐三年，皇帝下詔賜予他紫衣。後梁、後唐興起時，都受到朝廷的寵信和署用。後晉天福年間，皇帝下詔讓他進入梁苑，擔任副錄左街僧事。後晉開運初年，升任左街僧錄。後漢乾祐末年，他以生病為由請求辭職，不被允許。後周廣順初年，皇帝下詔讓他擔任左街僧錄，他立即赴任，仍然不被允許陳述辭讓。當時，周世宗以晉王的身份在京城尹理事務，商議裁汰僧侶。因為這關係到丕的職責，便召見他詢問是否可行。丕說：『現在天下剛剛安定，百姓的創傷還沒有恢復，如果有所去除或選取，只會讓人覺得朝廷不夠鎮定。我沒有看到這樣做有什麼澄清局勢的作用。老子說：治理大國如同烹小魚，稍微動一下就會糜爛。所以希望大王暫緩此事，等待以後再做打算，那就太好了。』周世宗認為他說得對，裁汰僧侶的議論就此停止。丕後來常常對他的弟子們說：『皇上早就對你們這些人有所想法，你們應該自己謹慎，不要犯錯啊。』他請求解除職務，回到洛陽。 後周顯德二年，皇帝下詔毀壞僧寺，並且設立帳籍來限制僧侶，但沒有達到非常殘酷的地步，這都是丕的功勞。 那年六月初八，丕示現輕微的疾病，初十早晨起來，命令弟子準備粥，說：『有首楞嚴菩薩（Śūraṅgama Bodhisattva）來迎接我。』催促弟子敲鳴犍稚（ghaṇṭā，一種法器）。不久就圓寂了，享年六十七歲，僧臘四十七年。立石塔將他安葬在龍門廣化寺的左側。 丕平生修持杜多行（dhūta-guṇa，苦行），如《法華經》（Saddharma-puṇḍarīka-sūtra）、《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）、《仁王經》（Kāruṇikārāja Prajñāpāramitā Sūtra）、《上生經》（Maitreya-vyākaraṇa）等，都是一字一禮。禮拜《佛名經》時則遍禮。在圓寂前兩年，仍然禮拜《首楞嚴經》（Śūraṅgama Sūtra）。所以他在閉眼之際，或許能夠感得首楞嚴菩薩（Śūraṅgama Bodhisattva）來迎接，他的精進就是如此。 贊曰： 嗚呼，佛日（Buddha's sun）隱沒在雙林（śāla grove，指佛陀涅槃之地），世間長夜漫漫，深陷困境，尤其需要保護。 康莊大道（指解脫之道），群盲如何尋覓？昌盛的運勢方才開始。
【English Translation】 English version: Initially, his mother had a dream in which she was caressed by Yan Wei, just as usual. Later, Lou Jiying, the prefect of Yaozhou, invited him to reside at the Fuxian Maitreya Monastery in Luoyang, which was where Dao'an of the Jin dynasty translated scriptures and established bathing facilities. In the third year of Tianyou during the Later Tang dynasty, the emperor issued an edict bestowing upon him a purple robe. During the rise of the Later Liang and Later Tang dynasties, he was favored and appointed by the court. During the Tianfu period of the Later Jin dynasty, the emperor issued an edict for him to enter Liangyuan and serve as the deputy recorder of the left street monastic affairs. At the beginning of Kaiyun in the Later Jin dynasty, he was promoted to the recorder of the left street. At the end of Qianyou in the Later Han dynasty, he requested to resign due to illness, but it was not permitted. At the beginning of Guangshun in the Later Zhou dynasty, the emperor issued an edict for him to serve as the recorder of the left street, and he immediately took office, but he was still not allowed to decline. At that time, Emperor Shizong of Zhou, as the Prince of Jin, was governing affairs in the capital and discussed the elimination of monks. Because it concerned Pi's responsibilities, he summoned him and asked if it was feasible. Pi said, 'Now that the world has just been stabilized, and the people's wounds have not yet healed, if there is any removal or selection, it will only make people feel that the court is not calm. I do not see what clarifying effect this will have. Laozi said: Governing a large country is like cooking a small fish; the slightest movement will cause it to spoil. Therefore, I hope Your Majesty will postpone this matter and wait for future consideration, which would be very fortunate.' Emperor Shizong thought he was right, and the discussion of eliminating monks ceased. Pi later often said to his disciples, 'The emperor has long had ideas about you people, you should be careful and not make mistakes.' He requested to be relieved of his duties and return to Luoyang. In the second year of Xiande in the Later Zhou dynasty, the emperor issued an edict to destroy monasteries and establish registers to restrict monks, but it did not reach extreme cruelty, which was due to Pi's efforts. On the eighth day of the sixth month of that year, Pi showed slight illness. On the morning of the tenth, he got up early and ordered his disciples to prepare porridge, saying, 'There is Śūraṅgama Bodhisattva coming to greet me.' He urged his disciples to strike the ghaṇṭā (a type of Buddhist instrument). Soon after, he passed away at the age of sixty-seven, with forty-seven years as a monk. A stone pagoda was erected to bury him to the left of Guanghua Monastery in Longmen. Throughout his life, Pi practiced dhūta-guṇa (ascetic practices), such as reciting and prostrating to each character of the Saddharma-puṇḍarīka-sūtra (Lotus Sutra), Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra), Kāruṇikārāja Prajñāpāramitā Sūtra (Benevolent King Sutra), and Maitreya-vyākaraṇa (Sutra on Maitreya's Rebirth). When reciting the Buddha Names Sutra, he prostrated to every name. Two years before his passing, he was still reciting and prostrating to the Śūraṅgama Sūtra. Therefore, at the moment of his passing, he may have been able to attract Śūraṅgama Bodhisattva to greet him, such was his diligence. Eulogy: Alas, the Buddha's sun has hidden in the śāla grove (where the Buddha entered Nirvana), the long night of the world is vast, and being trapped is especially in need of protection. How can the blind find the broad road (the path to liberation)? The prosperous fortune has just begun.
開 聲教東被 遠取貝書 鉆研密指 振筆玄關 文騰義委 鈔疏流通 侈目華耳 長筵婁展 高座頻升 經詮律法 講貫傳承 盡眾生界 燦爛真鐙
新修科分六學僧傳卷第十四 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十五
浙東沙門 曇噩 述
戒學
護教科
齊僧鐘
生孫氏。魯人也。年十六為沙門。至壽春。講涅槃成實十地諸經論。游京師止中興寺。永明初。魏遣李道固來聘。帝以鐘有才辨。詔與道固語。日差午。鐘不食。道固曰。何以不食。鐘曰。古佛遺法。過中不食。道固曰無乃為聲聞耶。鐘曰。應以聲聞得度者。即現聲聞身而為說法。時以為名對。文惠太子竟陵王。皆執弟子禮。北面師受之。永明七年卒。壽六十。
齊道盛
生朱氏。沛國人。少有才名。善易。為沙門。講涅槃維摩。止湘州。宋明帝詔居建鄴彭城寺。著述交論生死本無源論。謝超宗尤所敬禮。后止天保寺。高帝詔代曇度為僧主。時丹陽尹沈李文。素尚黃老。欲沙汰僧尼。因設會。令陸修靜與盛論義。辭氣俊發。陸遂屈。沙汰事亦由以寢。永明中卒。壽六十。
東魏曇無最
姓董
【現代漢語翻譯】 現代漢語譯本： 開啟佛法的教化，向東方傳播。 從遙遠的地方取回貝葉經書，深入鉆研佛法的精妙之處，揮動筆桿闡釋玄奧的佛理，使得文章充滿智慧，義理深遠。 抄寫疏文，廣為流傳，讓人們大開眼界，悅耳動聽。盛大的法會多次舉辦，高高的法座頻繁升起。 講解經、律、法，講授和傳承佛法，照亮所有眾生的世界，如同燦爛的明燈。
《新修科分六學僧傳》第十四卷
《新修科分六學僧傳》第十五卷
浙東沙門 曇噩（Tan'e） 述
戒學
護教科
齊僧 鐘（Zhong）
出生于孫家，是魯地人。十六歲時出家為沙門。到壽春，講授《涅槃經》（Nirvana Sutra）、《成實論》（Satyasiddhi Shastra）、《十地經》（Dasabhumika Sutra）等經論。遊歷京師，住在中興寺。永明初年，北魏派遣李道固（Li Daogu）前來聘問。齊武帝認為鐘有才華和辯才，詔令他與李道固對話。到了中午，鐘沒有吃飯。李道固問：『為什麼不吃飯？』鐘回答：『這是古代佛陀遺留下來的規矩，過了中午就不吃飯。』李道固說：『這難道不是聲聞乘（Śrāvakayāna）的做法嗎？』鐘回答：『應以聲聞身得度的人，就示現聲聞身而為他們說法。』當時人們認為這是巧妙的回答。文惠太子、竟陵王都以弟子之禮對待他，向他學習。永明七年去世，享年六十歲。
齊 道盛（Daosheng）
出生于朱家，是沛國人。年少時就有才名，擅長《易經》。出家為沙門。講授《涅槃經》（Nirvana Sutra）、《維摩經》（Vimalakirti Sutra）。住在湘州。宋明帝詔令他住在建鄴的彭城寺。著述了《交論生死本無源論》。謝超宗（Xie Chaozong）尤其尊敬他。後來住在天保寺。高帝詔令他代替曇度（Tandu）擔任僧主。當時丹陽尹沈李文（Shen Liwen）一向崇尚黃老之術，想要淘汰僧尼。於是設下法會，讓陸修靜（Lu Xiujing）與道盛辯論義理。道盛言辭氣勢俊逸，陸修靜最終屈服。淘汰僧尼的事情也因此作罷。永明年中去世，享年六十歲。
東魏 曇無最（Tanwuzui）
姓董
【English Translation】 English version: Opening the teachings of the Buddha and spreading them eastward. Fetching the palm-leaf scriptures from afar, delving into the subtle points of the Dharma, wielding the brush to expound profound principles, making the writings full of wisdom and the meanings far-reaching. Copying and circulating commentaries widely, opening people's eyes and pleasing their ears. Grand Dharma assemblies are held repeatedly, and high seats are ascended frequently. Explaining the Sutras, Vinaya, and Dharma, teaching and transmitting the Buddha's teachings, illuminating the world of all sentient beings, like brilliant lamps.
Newly Compiled Classified Biographies of Six Learned Monks, Volume 14
Newly Compiled Classified Biographies of Six Learned Monks, Volume 15
By Śrāmaṇa Tan'e (曇噩) of Eastern Zhejiang
Discipline Studies (Śīla)
Protection of the Teachings Section
Qi Dynasty Monk Zhong (鐘)
Born into the Sun family, he was a native of Lu. At the age of sixteen, he became a Śrāmaṇa. He went to Shouchun and lectured on the Nirvana Sutra (涅槃經), the Tattvasiddhi Śāstra (成實論), the Daśabhūmika Sūtra (十地經), and other scriptures and treatises. He traveled to the capital and stayed at Zhongxing Temple. In the early years of the Yongming era, the Northern Wei sent Li Daogu (李道固) as an envoy. Emperor Wu of Qi, recognizing Zhong's talent and eloquence, ordered him to converse with Li Daogu. By noon, Zhong had not eaten. Li Daogu asked, 'Why haven't you eaten?' Zhong replied, 'It is an ancient custom left by the Buddha that one does not eat after noon.' Li Daogu said, 'Isn't this the practice of the Śrāvakayāna (聲聞乘)?' Zhong replied, 'Those who should be liberated by the Śrāvakayāna are shown the body of a Śrāvaka to teach them the Dharma.' At the time, people considered this a clever response. Prince Wenhui and Prince Jingling both treated him with the respect of disciples, learning from him. He passed away in the seventh year of Yongming, at the age of sixty.
Qi Dynasty Dao Sheng (道盛)
Born into the Zhu family, he was a native of Pei. He had talent and fame from a young age and was skilled in the Book of Changes (易經). He became a Śrāmaṇa. He lectured on the Nirvana Sutra (涅槃經) and the Vimalakirti Sutra (維摩經). He resided in Xiangzhou. Emperor Ming of the Song Dynasty ordered him to reside at Pengcheng Temple in Jianye. He authored the 'Discourse on the Original Non-Origination of Life and Death' (交論生死本無源論). Xie Chaozong (謝超宗) especially respected him. Later, he resided at Tianbao Temple. Emperor Gao ordered him to replace Tandu (曇度) as the Sangha leader. At the time, Shen Liwen (沈李文), the governor of Danyang, had always admired Huang-Lao philosophy and wanted to eliminate monks and nuns. Therefore, he organized a Dharma assembly and had Lu Xiujing (陸修靜) debate with Dao Sheng on the principles of the Dharma. Dao Sheng's words and demeanor were outstanding, and Lu Xiujing eventually yielded. The matter of eliminating monks and nuns was also dropped as a result. He passed away during the Yongming era, at the age of sixty.
Eastern Wei Dynasty Tan Wuzui (曇無最)
Surname Dong
氏。武安人。深入禪那。堅持律部。玄儒之道。尤所該貫。嘗于邯鄲崇尊寺。擁徒說戒。至布薩日。依位行籌。及計其數。乃餘六十。人少而籌多。私切怪之。既而廉知皆聖賢降集也。后詔住洛陽融覺寺。寺即清河文獻王懌所建。棟宇之盛。亙三里。最善華嚴涅槃。弘敷之際。緇素盈席。天竺沙門菩提流支。讀最所著大乘義章。必彈指唱善。翻為梵文。寄傳大夏。每見則禮之。謂為東土菩薩。
正光初。帝加元服。大赦天下。會釋李二教於殿上齋食訖。帝以佛與老子出世先後。遣侍中劉滕宣詔問。時清通觀道士姜斌對曰。據開天經。以為老子西入化胡成佛。以佛為侍者。若是而言。則同時明矣。最因質之曰。老子于周。正當何王而生。復於何年西入。斌曰。老子于周定王三年九月十四日生。簡王四年。為守藏吏。敬王元年。與崤關令尹喜西入。此固可以考者。最曰。然則佛生於昭王二十四年四月八日。入滅於穆王五十三年二月十五日。計距老子之生。三百四十五年。迄其死。蓋百三十年。懸絕如此。同時之說無乃謬乎。斌曰。此于書奚所據。最曰。據周書異記漢本內傳。斌又曰。孔子中國之聖人也。於事物宜無所不知。于紀載宜無所不及。今求佛之跡。而無所著見。抑豈孔子亦有所未盡歟。最曰。孔子以三備十
經致群類。而佛之出處。具中備。仁者管窺。又焉能以識之哉。於是詔中書令元乂斥退姜斌。中書侍郎魏收。尚書郎祖瑩。就觀取開天經。辯驗來歷。太尉蕭綜。太傅李寔。衛尉許伯桃。吏部尚書邢欒。散騎常侍溫子升。百七十人。奏云。老子止著五千言。余無所作。臣等議。道士姜斌罪當惑眾。詔加斌極刑。以三藏法師菩提流支之諫。遂貸死徙馬邑。最後莫知其終。
西魏道臻
姓牛氏。長安城南人。資稟貞諒。操履端僅。非善類。弗與游處。悉究諸經隱文奧義。講筵宿碩。或有所疑。則從之質問。皆意愜。時中國始分東西魏。朝廷一切草創。冢宰宇文公。日治兵圖戰守。繇役之酷。及林下。佛事僧儀掃地。文帝乃立大中興寺于京師。詔臻充魏國大統。以居之。待以師傅禮。而教戒軌範。次第舉行。自爾大乘陟岵。煥麗相映。壹由德化陶漸所致。卒之日。帝為之廢朝。詔喪費並資天府。仍賜葬地一頃于園南。
齊曇顯
當魏之季。每游鄴都。茍法會所在。長唱散說。無復聽密理了義。雖驅逐之不去。時人以此奇之。然而儀服疏陋。出處猥濫。頗致慢易。時昭玄統上法師。獨深加存撫。至遺飲食之資。以賞其狂放。天保中。上尊向佛乘。梁武皇帝。亦以正信自持。專志釋氏。天監三年。詔廢
【現代漢語翻譯】 現代漢語譯本：經典著作浩如煙海，而佛陀的出現和教義都完備地包含在其中。仁者所見不過是管中窺豹，又怎麼能完全瞭解呢？於是皇帝下令中書令元乂斥退姜斌（道士名），中書侍郎魏收、尚書郎祖瑩，去查閱《開天經》，辨別其來歷。太尉蕭綜、太傅李寔、衛尉許伯桃、吏部尚書邢欒、散騎常侍溫子升等一百七十人上奏說，老子只寫了五千字的《道德經》，其餘什麼也沒做。臣等認為，道士姜斌罪當迷惑大眾。皇帝下詔判處姜斌極刑，因為三藏法師菩提流支（Bodhiruci，譯者名）的勸諫，才免於死刑，被流放到馬邑，最後不知所終。
西魏道臻（Daozhen，人名）： 姓牛，是長安城南人。天性貞正善良，行為端莊謹慎。不是善良的人，不與交往。深入研究各經典籍的隱晦文字和深奧含義。講經的資深學者，如果有什麼疑問，就向他請教，都能得到滿意的解答。當時中國開始分裂為東魏和西魏，朝廷一切都是剛開始建立。冢宰宇文公（宇文泰，人名）每天都在治理軍隊，謀劃戰守，徭役非常繁重，甚至影響到了山林隱士。佛事僧人的禮儀幾乎消失殆盡。文帝於是在京師建立了大中興寺，下詔讓道臻擔任魏國大統，居住在那裡，以對待老師的禮節對待他，並逐步推行佛教的教規和規範。從此以後，大乘佛教興盛起來，光彩奪目，這完全是由於道臻的德行教化所帶來的。他去世的時候，皇帝為他停止上朝，下詔喪葬費用全部由國庫承擔，還在園南賜給他一頃土地作為墓地。
齊曇顯（Tanxian，人名）： 在北魏末年，他經常遊歷鄴都。只要有佛法集會的地方，他就高聲唱誦，隨意解說，不重視深奧的義理。即使被驅趕也不離開，當時的人因此覺得他很奇怪。然而他的衣著儀容粗疏簡陋，出入的場合也很隨便，因此頗受輕視。當時的昭玄統上法師（佛教官職名）卻對他非常關心，甚至贈送食物和財物，來讚賞他的狂放不羈。天保年間，皇帝崇尚佛法。梁武帝（Emperor Wu of Liang）也以正信自持，專心信奉佛教。天監三年，下詔廢除道教。
【English Translation】 English version: The scriptures are vast, and the Buddha's emergence and teachings are completely contained within them. The benevolent see only a glimpse through a tube, how can they fully understand? Therefore, the emperor ordered the Zhongshu Ling (Grand Secretary) Yuan Yi to dismiss Jiang Bin (a Taoist priest), and the Zhongshu Shilang (Deputy Secretary) Wei Shou, and Shangshu Lang (Director) Zu Ying, to examine the 'Kaitian Jing' (Scripture of the Opening of Heaven) and discern its origins. Grand Commandant Xiao Zong, Grand Tutor Li Shi, Commandant of the Guards Xu Botao, Minister of Personnel Xing Luan, and Attendant Cavalier in Ordinary Wen Zisheng, along with one hundred and seventy others, reported that Lao Tzu only wrote the five thousand words of the 'Tao Te Ching' (Classic of the Way and Virtue), and nothing else. Your ministers believe that the Taoist Jiang Bin is guilty of misleading the public. The emperor decreed that Jiang Bin be sentenced to death, but due to the advice of the Tripitaka Master Bodhiruci (Bodhiruci, translator's note), he was spared the death penalty and exiled to Mayi, where his fate remains unknown.
Daozhen (Daozhen, personal name) of Western Wei: His surname was Niu, and he was from the south of Chang'an city. He was virtuous and honest by nature, and his conduct was upright and cautious. He did not associate with those who were not virtuous. He deeply studied the obscure texts and profound meanings of various scriptures. Senior scholars of sutra lectures would consult him if they had any doubts, and they would all receive satisfactory answers. At that time, China began to split into Eastern Wei and Western Wei, and the court was just beginning to be established. The Grand Minister Yuwen Gong (Yuwen Tai, personal name) was managing the army and planning for war and defense every day, and the corvée labor was very heavy, even affecting the hermits in the mountains and forests. The Buddhist affairs and monastic rituals almost disappeared. Emperor Wen then established the Great Zhongxing Temple in the capital, and decreed that Daozhen should serve as the Grand Leader of Wei, residing there, treating him with the etiquette of a teacher, and gradually promoting the Buddhist precepts and norms. From then on, Mahayana Buddhism flourished, shining brightly, which was entirely due to the virtuous teachings of Daozhen. When he passed away, the emperor suspended court for him, and decreed that all funeral expenses should be borne by the national treasury, and also granted him one qing (unit of area) of land south of the garden as a burial site.
Tanxian (Tanxian, personal name) of Qi: At the end of the Northern Wei Dynasty, he often traveled to Yedu. Wherever there was a Buddhist gathering, he would chant loudly and explain freely, without emphasizing profound meanings. Even if he was driven away, he would not leave, so people at the time found him strange. However, his clothing and appearance were crude and simple, and the places he frequented were also casual, so he was often looked down upon. The then Zhaoxuan Tong Shang Fashi (Buddhist official title) cared for him very much, even giving him food and money to praise his uninhibitedness. During the Tianbao era, the emperor admired Buddhism. Emperor Wu of Liang (Emperor Wu of Liang) also maintained himself with correct faith and devoted himself to Buddhism. In the third year of the Tianjian era, he decreed the abolition of Taoism.
老子教。道士陸修靜。不勝其憤。乃與弟子。叛而來歸。散寶玉以啖左右。而上惑其說。即詔沙門道士。以術角勝負。爾時道士。能使衣缽騰舉。樑柱傾側。若有鬼物者。沙門眩視莫敢動。侍衛竊笑。以道士寔勝。於是修靜詫曰。神通所以抑挫強侮爾。沙門現一。我當現二。今遽屈退。事固可見矣。上聞之。詔玄統修靜親角。玄統曰。方術小伎。俗儒恥之。況我輩出世者哉。茲勢不獲已。顧宜令最下座僧應詔。時顯居末席。且被酒扶掖以前。笑語修靜等曰。曏者所謂現一現二。深有其旨矣。遂翹足而立曰。吾已現一。卿可現二。李眾𥈭眙。顯曰。曏者衣缽騰舉。亦何足以夸我輩哉。因取稠禪師衣缽。使祝之。皆自若。復以衣缽置棟樑上。使祝之。亦無他。李眾相顧失色。乃抗言曰。佛氏自以其教為內教。而以余教為外教。內小而外大。是彼自知其小矣。尚何論。顯應聲曰。然則天子處內。可以謂之小乎。修靜輩語塞。上怒。詔道士。悉上三爵臺。效神仙飛昇。否則斬以徇。是日死者。莫之計。其不死者皆從剃染。乃下詔曰。法門不二。真宗在一。求之正路。寂泊為本。祭酒道者。世中假妄。俗人不悟。乃有祇崇。麹糵是味。清虛焉在。朐脯斯甘。慈悲永隔。上異仁祠。下乖祭典。宜皆禁絕。不復遵事。頒勒近遠。咸使
知聞。其道士歸伏者。並付昭玄大統上法師。度出家。顯竟不知所之。
周道安
姓姚氏。馮翊胡城人。早附法門。學無常師。然虛恬靜泊。禪侶推服。后隱於太白山。究研竺典。披尋魯誥。進具之後。尤尚涅槃等經。大智度等論。住大陟岵寺。常以二部談海無替。善文藻。故名卿達士。日盈席。時周始平齊。中外禔福。安道為物宗。每以佛法之尊自任。武帝于安有故。頗敬事之。或過安則席地而坐。安居高座。自若也。侍衛皆側目。嘗進中食。帝舉箸曰。弟子聞。俗人而僧食于律法宜有罪。師其以罪累我乎。安曰教有權實。律有開遮。王賊惡人。並道供給。貧道據法以擬。非徒然也。帝曰審如是。誠非佛意。且賊與惡人。豈復王之同類哉。即命徹去。
詔徙住大中興寺。別加殊禮。帝南郊文物之備。逾於前朝。道俗聚觀。塞衢術。安獨不出。詔以天子鹵簿之盛。必欲安一見。以詫其榮。安曰陛下方以誠敬事天。不宜使貧道。墮于流俗也。帝聞而嘆善久之。
安之同學慧俊者。京兆三原之朱氏子也。平生於書不甚習讀。而富於憶持。雖鴻材碩學。莫之抗。其論辨縱橫。電掣泉涌。一日安講涅槃。俊令章設問往還。迄暮竟不消文。明日又問構難精拔。如是三日。僅成一義。及卒。安哭之慟曰。
【現代漢語翻譯】 現代漢語譯本 知聞此事後，那些歸順的道士都被交給昭玄大統上法師，讓他們出家。顯竟不知去向。
周道安（僧人名）
俗姓姚，是馮翊胡城人。早年就皈依佛門，學習沒有固定的老師。但他虛懷若谷，恬靜淡泊，被僧侶們推崇信服。後來隱居在太白山，深入研究佛教經典，廣泛閱讀儒家典籍。受具足戒后，尤其推崇《涅槃經》等經典和《大智度論》等論著。住在陟岵寺時，經常講解這兩部經典，從未間斷。他擅長寫作，所以很多名士都來拜訪，每天都坐滿了席位。當時周始平齊，國家內外都祈求幸福，道安被人們尊為宗師。他常常以維護佛法的尊嚴為己任。武帝對道安很尊重，經常以禮相待。有時去拜訪道安，就坐在地上，而道安則安然地坐在高座上。侍衛們都側目而視。有一次進獻午餐，武帝拿起筷子說：『弟子聽說，按照律法，俗人與僧人一起吃飯是有罪的，師父您這樣做難道不會讓我獲罪嗎？』道安回答說：『佛教教義有權宜和真實之分，戒律也有開許和遮止。對於王、賊、惡人，都應該給予供給。貧僧是根據佛法來行事的，並非隨意而為。』武帝說：『如果真是這樣，那確實不是佛陀的本意。而且賊和惡人，怎麼能和君王相提並論呢？』於是就命人撤走了午餐。
皇帝下詔讓道安遷住大中興寺，並給予特別的禮遇。武帝在南郊舉行祭祀儀式，其文物之盛超過了前朝。僧俗百姓聚集觀看，堵塞了道路。只有道安沒有出來。皇帝下詔說，天子儀仗非常盛大，一定要讓道安看一看，以此來炫耀他的榮耀。道安說：『陛下您現在以誠敬之心侍奉上天，不應該讓貧僧墮入世俗之中。』皇帝聽了，讚歎了很久。
道安的同學慧俊（僧人名），是京兆三原朱家的兒子。他平時不怎麼讀書，但記憶力很好。即使是博學之士，也無法與他相比。他的辯論縱橫捭闔，如閃電般迅速，如泉水般涌出。有一天，道安講解《涅槃經》，慧俊不斷地提問，往來辯論，直到晚上也沒有講完一個章節。第二天又提出問題，構思精巧，提問深刻。這樣過了三天，才勉強講完一個義理。慧俊去世后，道安痛哭流涕地說：
【English Translation】 English version Upon hearing this, the Daoists who surrendered were all handed over to the Chief of the Sangha, the senior Dharma teacher of Zhaoxuan, to be ordained as monks. Xianjing's whereabouts remained unknown.
Zhou Dao'an (name of a monk)
His surname was Yao, and he was from Hucheng in Fengyi. He embraced Buddhism early and learned from no fixed teacher. However, he was humble, tranquil, and highly respected by his fellow monks. Later, he secluded himself in Mount Taibai, delving into Buddhist scriptures and extensively studying Confucian classics. After receiving full ordination, he particularly revered scriptures such as the Nirvana Sutra and treatises such as the Mahaprajnaparamita Sastra. While residing at Dachihu Temple, he regularly lectured on these two collections of texts without fail. He was skilled in writing, so many famous scholars and officials visited him, filling his seats daily. At that time, Zhou Shipingqi, both inside and outside the country, prayed for blessings, and Dao'an was revered as a master. He often took it upon himself to uphold the dignity of the Buddha's teachings. Emperor Wu had a high regard for Dao'an and often treated him with respect. Sometimes when visiting Dao'an, he would sit on the ground, while Dao'an remained seated on his high seat. The guards would look askance. Once, when offering lunch, the Emperor picked up his chopsticks and said, 'I have heard that, according to the precepts, it is a sin for a layman to eat with a monk. Master, are you going to cause me to sin?' Dao'an replied, 'The Buddha's teachings have expedient and ultimate aspects, and the precepts have allowances and prohibitions. Kings, thieves, and evil people should all be provided for. This humble monk is acting according to the Dharma, not arbitrarily.' The Emperor said, 'If that is so, then it is indeed not the Buddha's intention. Moreover, how can thieves and evil people be compared to a king?' He then ordered the lunch to be taken away.
The Emperor issued an edict for Dao'an to move to Dazhongxing Temple and granted him special privileges. Emperor Wu held a grand sacrificial ceremony in the southern suburbs, with more elaborate artifacts than in previous dynasties. Monks, nuns, and laypeople gathered to watch, blocking the roads. Only Dao'an did not come out. The Emperor issued an edict saying that the Emperor's procession was very grand and that he wanted Dao'an to see it in order to show off his glory. Dao'an said, 'Your Majesty is now serving Heaven with sincerity and reverence and should not cause this humble monk to fall into worldliness.' The Emperor heard this and praised him for a long time.
Dao'an's classmate, Huijun (name of a monk), was the son of the Zhu family of Sanyuan in Jingzhao. He did not study books much in his life, but he had a good memory. Even the most learned scholars could not compare with him. His arguments were sweeping and profound, like lightning and gushing springs. One day, Dao'an was lecturing on the Nirvana Sutra, and Huijun kept asking questions, debating back and forth, and they did not finish a chapter by evening. The next day, he asked more questions, with ingenious ideas and profound inquiries. After three days, they barely finished explaining one meaning. After Huijun passed away, Dao'an cried bitterly and said,
獲與斯人俱。且三十年。其助我者。何可勝數。今已矣。天或者其亦棄我歟。
天和四年三月十五日。帝御正殿。詔集儒釋道士。文武百官。二千餘人。較量三教優劣。以議廢立。是月三十日。復集如前。終莫敢有抗上旨者。四月初。詔天下道俗。皆得極言三教優劣。又詔司隸大夫甄鸞。詳定佛道二教。鸞乃上笑道論三卷。合三十六條。用笑三洞之名。經稱三十六部之失。文極該贍。事多抑揚。五月十日。帝以鸞論傷蠹焚之殿廷。安傷誠見之昏。憫物情之蔽。乃作二教論一卷。凡十二篇。文具別集。帝攬之。廢教之議中寢。建德三年五月十七日。詔佛道二教。並行罷黜。安由是削跡消聲。深遁林澤。詔在處搜訪。既至。尉賚優渥。欲寵以祿位。固辭久之卒。
初安之居中興也。迎母以養。每且上食。而後上講。甘旨之奉。必手自治。雖析薪汲水。亦不以役㒒隸也謂其人曰。仲尼有言。徒以養而不以敬。至於犬馬能之。此豈孝之至者哉。先佛之擔父棺。亦可以為後世法矣。
作遺誡九章以訓門。人語繁不錄 弟子慧影寶貴。皆趾美敷導。
影著傷學存廢厭修等三論。貴于開皇末。合三家金光明。為一本八卷。復請崛多三藏。譯銀主陀羅尼。及囑累品。沙門彥琮。覆梵本。
周僧勉
未詳氏族。住新州果愿寺。宣政間。上惑張賓之𧮂。將廢釋。而尚老。且躬受符箓。具巾褐。拜伏齋醮。然其諸經。號三十六部者。皆妄誕無所據。上雖尊事未嘗使人酬校其說。勉以為上姿稟明聖。不過蔽于群下之欺。致有此失。以貽笑後世。茍知之。則必翻然以寤。而沛然以改。天下不勝大幸。於是著論十有八條。以難道宗。詣闕經進不報。后二教俱廢。逃難莫知所終。
周靜藹
姓鄭氏。榮陽人。少習經史。為書生。諸鄭之魁岸者。咸賞異之。嘗偕其黨游僧舍。觀地獄圖變相。嘆曰。此業報之必然者也。欲免斯酷。其惟般若乎。遂辭二親。依和禪師于瓦棺寺剃落。年十七。受具戒。俄聽景法師大智度論一聞神悟。世無足以愜其意者。乃擯影嵩岳。究尋論指其中百十二門等四。論極為用心。徙白鹿山勘正黃老莊慧之說。時東西魏方用兵。關塞之沮。非忘生死者。莫或往來。藹以欲見西竺異僧。直抵咸陽宿留十年。遁居終南山避世峰。以求其志。善類影從。卒成叢社。地素乏水。適見虎跑於前。就以掘之。甘洌觱沸。今之虎跑泉是也。藹每以前之四論。敷導來學。其規模端恪。必取繩床安坐。四眾致敬。而後披釋令喻。有未喻者。重述勿辭。且自訟曰。予昔以厭法慢法故。生茲末世。不值佛時。況敢小
【現代漢語翻譯】 現代漢語譯本： 未詳氏族。住在新州果愿寺。宣政年間，皇上被張賓的邪說迷惑，打算廢除佛教，而推崇道教，並且親自接受符箓，穿戴道士的服裝，拜伏進行齋醮儀式。然而他所說的那些經典，號稱三十六部，都是虛妄荒誕，毫無根據。皇上雖然尊崇此事，卻從未讓人考證覈實其中的說法，只是勉強認為皇上天資聰穎聖明，不過是被下面的人矇蔽欺騙，才導致這樣的錯誤，以至於被後世恥笑。如果能夠明白這些，那麼一定會幡然醒悟，徹底改正，天下就太幸運了。於是撰寫了十八條論述，用來駁斥道教的觀點，到朝廷上進諫，沒有得到迴應。後來佛道二教都被廢除，他逃避災難，不知最終去了哪裡。
周靜藹（Zhou Jingai）
姓鄭，是榮陽人。從小學習經史，是個讀書人。鄭氏家族中那些身材魁梧的人，都對他感到驚異。曾經和他的同伴一起遊覽僧舍，觀看地獄圖的變相，感嘆道：『這是業報的必然結果啊。想要避免這種殘酷的懲罰，只有依靠般若智慧了。』於是辭別父母，依止瓦棺寺的和禪師剃度出家，年僅十七歲。受了具足戒。不久聽景法師講解《大智度論》，一聽就領悟了其中的精髓。世上沒有什麼能讓他感到滿意的東西了，於是隱居在嵩山，深入研究《大智度論》中的一百一十二門等四論，非常用心。後來遷居到白鹿山，勘正黃老莊的智慧之說。當時東西魏正在用兵，關隘阻塞，不是不顧生死的人，沒有人敢往來。靜藹爲了想見西竺（India）的異僧，直接到達咸陽，在那裡住了十年。後來隱居在終南山的避世峰，以實現他的志向。善良的人們像影子一樣跟隨他，最終形成了一個僧團。那裡原本缺少水源，正好看到老虎在前面刨地，就順著老虎刨的地方挖掘，挖出了甘甜清冽的泉水，就是現在的虎跑泉。靜藹經常用以前研究的四論，來教導來學習的人。他的規模端正嚴肅，一定要擺好繩床安坐，四眾弟子致敬，然後才開始講解，使他們明白其中的道理。如果有人不明白，就重新講述，不推辭。並且自我責備說：『我過去因為厭惡佛法、輕慢佛法，所以才生在這樣的末法時代，不能遇到佛陀出世。更何況敢輕視佛法呢？』
【English Translation】 English version: His clan is unknown. He lived in Guoyuan Temple in Xinzhou. During the Xuanzheng period, the emperor was deluded by Zhang Bin's fallacies and intended to abolish Buddhism in favor of Taoism. He even personally received talismans, wore Taoist robes, and performed fasting rituals. However, the scriptures he referred to, claiming to be thirty-six sections, were all fabricated and baseless. Although the emperor revered these practices, he never had anyone verify their claims, merely assuming that his own sagacity was being obscured by deceitful subordinates, leading to this error and inviting ridicule from later generations. If he could realize this, he would surely awaken and reform completely, bringing great fortune to the world. Therefore, he wrote eighteen articles to refute Taoist views and submitted them to the court, but received no response. Later, both Buddhism and Taoism were abolished, and he fled to escape persecution, his final whereabouts unknown.
Zhou Jingai
His surname was Zheng, and he was from Rongyang. He studied classics and history from a young age and was a scholar. The prominent members of the Zheng clan admired him. Once, he visited a monastery with his companions and saw depictions of hell, lamenting, 'This is the inevitable result of karma. To avoid such suffering, only prajna (wisdom) can help.' He then bid farewell to his parents and became a monk at Waguan Temple under Chan Master He at the age of seventeen. He received the full precepts. Soon after, he listened to Dharma Master Jing explain the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), and he understood its essence immediately. Nothing in the world could satisfy him, so he secluded himself on Mount Song, deeply studying the four treatises, including the one hundred and twelve doors, from the Mahaprajnaparamita Shastra, with great dedication. Later, he moved to White Deer Mountain to examine and correct the wisdom of Huang-Lao (Yellow Emperor and Laozi) and Zhuangzi. At that time, the Eastern and Western Wei dynasties were at war, and the passes were blocked. Only those who disregarded life and death dared to travel. Jingai, wanting to see foreign monks from West India, went directly to Xianyang and stayed there for ten years. He then retreated to Bishifeng (Avoiding the World Peak) on Mount Zhongnan to pursue his aspirations. Virtuous people followed him like shadows, eventually forming a monastic community. The area lacked water, but they saw a tiger digging in front of them, so they dug where the tiger had dug, and sweet, clear spring water emerged, which is now known as Tiger Spring. Jingai often used the four treatises he had studied to teach those who came to learn. His approach was proper and serious, always sitting upright on a rope bed, with the fourfold assembly showing respect before he began to explain, ensuring they understood the principles. If someone did not understand, he would explain again without hesitation, and he would reproach himself, saying, 'In the past, because I disliked and disrespected the Dharma, I was born in this degenerate age and could not encounter the Buddha. How dare I despise the Dharma even more?'
縱汝輩情慾哉。沙門智藏嘗負米造山。見樹之橫枝礙行路。因折去之。藹召而責其損生物。斥不共住。又曇延道安者。玄門之二杰也。亦以教體之爭。求辨于藹。而伏其部決。遂相與跪而請曰。大師解達天監。應出世利生。今獨善其身。韜德泉石。未睹其可。會武帝惑道士張賓衛元嵩之贊。必欲廢滅釋教。建德三年。藹詣闕上疏。諫不聽。尋與門人四十餘輩。入山造寺二七所。以待諸僧之逃逸者。復著三寶集二十卷。弘贊大乘。宣政元年七月十六日。詭以他事。使侍者慧宣下山曰。明日當早歸。先是藹別處一巖。幽夐絕人跡。而人亦不敢輒造。明日慧宣歸見。藹骨坐盤石上。肉條縷滿。布其前。腸懸樹枝。如蛇蛻。五藏皆外見。手足頭面筋肉刳盡。心雖已割。而猶以兩掌捧持。獨堅完可愛。略無血。白乳凝漬。草木失顏色。春秋四十有五矣。乃即其地。累石而窆焉。慧痛山頹之莫仰。悲梁壞之無依。爰述芳猷。樹碑塔。所茲並錄其遺偈。以貽永久。其文曰。諸有緣者。在家出家。若男若女。皆悉好住。于佛法中。莫生退轉。若退轉者。即失善利。吾以三因緣。舍此身命。一見身多過。二不能護法。三欲速見佛。輒同古聖。列偈敘之。無益之身。惡煩人功。解形窮石。散體巖松。天人修羅。山神樹神。有求道者。觀我舍
【現代漢語翻譯】 現代漢語譯本：難道要放縱你們的情慾嗎？沙門（Śrāmaṇa，出家修行者）智藏曾經背米上山，看到樹的橫枝阻礙了道路，於是折斷了它。藹（Āi，人名）召見他，責備他損壞生物，斥責他不合羣。又有曇延（Tányán，人名）、道安（Dàoān，人名）這兩位玄門（Xuánmén，指研究玄學的學派）的傑出人物，也因為教義體系的爭論，向藹請求辨析，但被他的部眾駁倒。於是他們一起跪下請求說：『大師通達天意，應該出世利益眾生，現在卻只顧自己修身，把德行隱藏在山泉巖石之間，實在看不出有什麼好處。』恰逢武帝（Wǔdì，皇帝名）被道士張賓（Zhāng Bīn，人名）、衛元嵩（Wèi Yuánsōng，人名）的讚美所迷惑，一定要廢滅佛教，建德（Jiàndé，年號）三年，藹前往朝廷上書勸諫，武帝不聽。不久，藹與門人四十多人，入山建造寺廟二十七所，用來安置那些逃避災難的僧人。又著《三寶集》（Sānbǎo jí，佛教典籍名）二十卷，弘揚讚歎大乘佛教。宣政（Xuānzhèng，年號）元年七月十六日，藹用其他事情為借口，讓侍者慧宣（Huìxuān，人名）下山說：『明天應當早點回來。』此前，藹在別處的一個巖洞里，非常幽靜，沒有人跡，人們也不敢輕易前往。第二天慧宣回來，看到藹盤腿坐在磐石上，身上的肉被一條條割下來，鋪在身前，腸子懸掛在樹枝上，像蛇蛻皮一樣。五臟都露在外面，手足頭面上的肌肉都被剜盡，心雖然已經被割開，但仍然用兩隻手掌捧著，非常完整可愛，幾乎沒有血跡，像凝固的白色乳汁一樣，草木都失去了顏色。享年四十五歲。於是就在那裡，用石頭堆積起來埋葬了他。慧宣悲痛得像山崩塌一樣無法仰望，悲傷得像房梁斷裂一樣無所依靠。於是撰寫了他的芳猷，樹立碑塔，這裡一併記錄他的遺偈，以流傳永久。偈文說：『諸位有緣的人，無論是在家還是出家，無論是男是女，都要好好地安住于佛法之中，不要產生退轉之心。如果退轉，就會失去善利。我以三種因緣，捨棄這個身命：一是看到身體有很多過患，二是不能護持佛法，三是想要快速見到佛。於是傚法古代的聖賢，列出偈語來敘述這件事。這個無益的身體，不要麻煩別人來處理。解開形體，窮盡于石頭，散開身體，依傍著巖石松樹。天人、修羅（Asura，一種神），山神、樹神，有求道的人，觀看我捨棄身體。』
【English Translation】 English version: Should you indulge your desires? The Śrāmaṇa (Śrāmaṇa, a wandering ascetic) Zhizang (Zhìzàng, personal name) once carried rice to the mountain. Seeing a horizontal branch obstructing the path, he broke it off. Āi (Āi, personal name) summoned him and rebuked him for damaging living beings, and ostracized him. Furthermore, Tányán (Tányán, personal name) and Dàoān (Dàoān, personal name), two outstanding figures of the Xuánmén (Xuánmén, a school of metaphysics), also sought clarification from Āi regarding a dispute over doctrinal systems, but were refuted by his followers. Thereupon, they knelt together and pleaded, 'Master, you are enlightened and understand the will of Heaven, and should come forth to benefit sentient beings. Now, you only care for your own cultivation, concealing your virtue among the mountain springs and rocks. We fail to see the merit in this.' It happened that Emperor Wǔ (Wǔdì, emperor's name) was deluded by the praises of Daoist Zhang Bīn (Zhāng Bīn, personal name) and Wèi Yuánsōng (Wèi Yuánsōng, personal name), and was determined to abolish Buddhism. In the third year of Jiàndé (Jiàndé, reign title), Āi went to the court and submitted a memorial to dissuade him, but the emperor would not listen. Soon after, Āi, along with forty-odd disciples, entered the mountains and built twenty-seven monasteries to accommodate the monks who were fleeing the persecution. He also wrote the 'Sānbǎo jí' (Sānbǎo jí, name of a Buddhist text) in twenty volumes, extolling and praising Mahayana Buddhism. On the sixteenth day of the seventh month of the first year of Xuānzhèng (Xuānzhèng, reign title), Āi, under the pretext of other matters, sent his attendant Huìxuān (Huìxuān, personal name) down the mountain, saying, 'You should return early tomorrow.' Previously, Āi had secluded himself in a remote cave, far from human habitation, and people dared not venture there easily. The next day, Huìxuān returned and saw Āi sitting cross-legged on a large rock, his flesh sliced into strips and spread out before him, his intestines hanging from the branches of a tree, like a snake shedding its skin. All his internal organs were exposed, and the muscles of his hands, feet, head, and face had been completely cut away. Although his heart had been severed, he still held it in both hands, perfectly intact and lovely, with hardly any blood, like congealed white milk, causing the plants and trees to lose their color. He was forty-five years old. Thereupon, they piled stones and buried him on that spot. Huìxuān grieved as if a mountain had collapsed, leaving nothing to look up to, and mourned as if a beam had broken, leaving nothing to rely on. Therefore, he wrote about his noble deeds and erected a stele and pagoda, and here we record his final verse to be passed down forever. The verse says: 'All those who are connected by fate, whether lay or ordained, whether male or female, should dwell well in the Buddha-dharma, and not give rise to thoughts of regression. If you regress, you will lose your good fortune. I, for three reasons, relinquish this life: first, I see many faults in this body; second, I cannot protect the Dharma; third, I wish to quickly see the Buddha. Therefore, I follow the ancient sages and list this verse to describe this matter. This useless body, do not trouble others to handle. Dissolve the form, exhaust it in the stones, scatter the body, rely on the rocks and pines. Devas (Deva, gods), Asuras (Asura, demigods), mountain gods, tree gods, those who seek the Way, observe my relinquishment.'
身。愿令眾生。見我骸骨。煩惱大船。皆為覆沒。愿令眾生。聞我捨命。天耳成就。菩提究竟。愿令眾生。憶念我時。具足念力。多聞總持。此身無樂。毒蛇之篋。四大圍繞。百病交涉。又名苦聚。老病死藪。身心熱惱。多諸過咎。此身無我。以不自在。無實橫計。凡夫所宰。久遠迷惑。妄倒所使。喪失善根。畜生同死。棄捨百千。血乳成海。骨積泰山。當來兼倍。未曾為利。虛受勤苦。眾生無益。於法無補。忍痛舍施。功用無邊。誓不退轉。出離四淵。舍此穢形。愿生凈土。一念華開。彌陀佛所。速見十方。諸佛賢聖。長辭三途。正道決定。報得五通。自在飛行。寶樹餐法。證大無生。法身自在。不斷三有。殄除魔道。護法為首。十地滿足。神化無方。德備四聖。號稱法王。此偈得於崖隒石壁間。后題云。初欲以血書。而血忽變白色。私意其魔業致然。遂易之以墨。
隋僧猛
生京兆涇陽段氏。童孺出家。遣緣進業。素負重望。數十年間。即事講說。始魏文帝。遷都長安。詔猛常居寢殿。闡揚般若。一時勛戚。皆味道腴。及周受禪。詔住天宮寺。敷暢十地。聽眾奔萃。又詔于紫極文昌二殿。往來說法。當是時帝或有所顧問。猛必拔古據今。對奏詳敏。往往稱旨。黃巾之徒。或相構聚。妄加詰難。猛則徐
【現代漢語翻譯】 現代漢語譯本：我的身體啊。愿所有眾生，見到我的骸骨，煩惱的大船，都因此覆沒。愿所有眾生，聽到我捨棄生命，都能成就天耳通，最終證得菩提。愿所有眾生，憶念我的時候，都能具足念力，廣博聞法，總持不忘。這身體沒有快樂，如同毒蛇的箱子，被地、水、火、風四大包圍，各種疾病交相侵擾。又名為苦聚，是衰老、疾病、死亡的聚集地。身心充滿熱惱，有諸多過錯。這身體沒有真我，因為它不自在，沒有真實而橫生計較，被凡夫所支配。長久以來迷惑顛倒，被虛妄所驅使，喪失了善良的根基，像畜生一樣死去。捨棄了百千次的身體，血乳匯聚成大海，骨頭堆積如泰山。未來還會更多，從未帶來利益，白白承受勤勞辛苦。對眾生沒有益處，對佛法沒有補益。忍受痛苦而行舍施，功用無邊無際。發誓不退轉，出離四種苦難深淵。捨棄這污穢的形體，愿往生清凈的佛國凈土。在一念之間蓮花開放，在阿彌陀佛的處所，迅速見到十方諸佛和賢聖。永遠告別地獄、餓鬼、畜生三惡道，走上正確的道路。報得天眼通、天耳通、他心通、宿命通、神足通五種神通，自在飛行。在寶樹下餐食佛法，證得無生法忍。成就法身，獲得自在，不間斷地在三界中救度眾生，消滅魔的勢力，以護持佛法為首要任務。圓滿十地菩薩的修行，神通變化沒有窮盡，具備佛、菩薩、阿羅漢、辟支佛四聖的功德，被稱為法王。這首偈頌是從山崖石壁間得到的。後面題寫道：『起初想用血書寫，但血忽然變成白色，我私下認為這是魔業所致，於是改用墨書寫。』
隋朝僧人猛
生於京兆涇陽段氏家族。年幼時出家，努力進取佛法事業，一向負有盛名。數十年間，從事講經說法。從魏文帝遷都長安開始，皇帝詔令僧猛常住在寢殿，闡揚般若智慧。一時王公貴族，都喜愛佛法的甘美滋味。到北周取代北魏，皇帝詔令僧猛住在天宮寺，廣泛宣講《十地經》。聽眾蜂擁而至。又詔令在紫極殿、文昌殿兩處，往來宣講佛法。當時皇帝有時會向僧猛請教問題，僧猛必定引經據典，對答詳盡敏捷，常常得到皇帝的讚許。黃巾黨的徒眾，有時互相勾結，妄加詰難。僧猛則從容不迫地解釋。
【English Translation】 English version: My body. May all sentient beings, upon seeing my bones, have their great ships of afflictions overturned. May all sentient beings, upon hearing of my sacrificing my life, attain divine hearing and ultimately realize Bodhi. May all sentient beings, when remembering me, be endowed with mindfulness, vast learning, and perfect retention. This body has no joy, like a chest of poisonous snakes, surrounded by the four elements of earth, water, fire, and wind, afflicted by various diseases. It is also called a heap of suffering, a gathering place for old age, sickness, and death. The body and mind are filled with heat and vexation, with many faults. This body has no self, because it is not free, falsely conceived, and controlled by ordinary people. For a long time, it has been deluded and driven by illusions, losing the roots of goodness, dying like animals. It has been abandoned hundreds and thousands of times, with blood and milk forming an ocean, and bones piled up like Mount Tai. There will be even more in the future, never bringing benefit, vainly enduring hard work. It is of no benefit to sentient beings and adds nothing to the Dharma. Enduring pain and giving generously, its merit is boundless. I vow not to retreat, to escape the four abysses of suffering. Abandoning this defiled form, I wish to be reborn in the pure land. In a single thought, a lotus flower blooms, in the presence of Amitabha Buddha (Amituo Fo), quickly seeing the Buddhas and sages of the ten directions. Forever departing from the three evil paths (hell, hungry ghost, animal), the right path is certain. Reaping the five supernatural powers (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet), flying freely. Dining on the Dharma under the precious tree, attaining the non-origination forbearance. Achieving the Dharma body, gaining freedom, continuously saving sentient beings in the three realms, eliminating the power of demons, taking the protection of the Dharma as the primary task. Fulfilling the practice of the ten Bhumis (ten stages of Bodhisattva path), with limitless spiritual transformations, possessing the virtues of the four sages (Buddha, Bodhisattva, Arhat, Pratyekabuddha), and being called the Dharma King.
This verse was obtained from a cliffside stone wall. It was later inscribed: 'Initially, I wanted to write with blood, but the blood suddenly turned white. I privately thought it was caused by demonic influence, so I changed to writing with ink.'
Monk Meng of the Sui Dynasty
Born into the Duan family of Jingyang in Jingzhao. He left home at a young age and diligently pursued the Buddhist path, always bearing great expectations. For decades, he engaged in lecturing and teaching the Dharma. Starting from when Emperor Wen of the Wei Dynasty moved the capital to Chang'an, the emperor ordered Monk Meng to reside in the imperial palace, expounding on Prajna (wisdom). At that time, all the nobles and relatives enjoyed the sweet taste of the Dharma. When the Northern Zhou replaced the Northern Wei, the emperor ordered Monk Meng to reside in Tiangong Temple, extensively lecturing on the Ten Bhumi Sutra (Shi Di Jing). The audience flocked to him. He was also ordered to preach the Dharma back and forth between the Ziji Hall and the Wenchang Hall. At that time, when the emperor sometimes asked Monk Meng questions, Monk Meng would always cite scriptures and historical records, answering in detail and with agility, often receiving the emperor's praise. The followers of the Yellow Turban rebels sometimes colluded with each other, falsely accusing and questioning him. Monk Meng would then calmly explain.
握談塵。一一窮破。上宣政間。將廢釋而存道。猛知不可諫。乃南渡而屏處。焉反建德並廢二教。則猛無復聞於世。大象二年隋祖方龍潛。以大冢宰輔魏。政追訪至京。令興梵宇。仍詔住大興善寺。即故陟岵寺也。十地之學。於是乎在。隋受禪。遂升國大統三藏法師。且委以弘護佛法。后徙寺于遵善里。而猛則每居云化。開皇八年二月四日卒。壽八十二。葬之城東馬頭穴。刻石立銘于云化寺。
隋智炫
益州成都徐氏子也。少小出家。入京聽學。閱數年。遂檀能名。嘗使覆講。勢如瓶瀉。眾由是益推服。周建德間。武帝將廢佛法。而存道教。乃於三年五月十六日。會僧道百官于太極殿。使道士張賓。別登高座。而謂眾僧曰。原夫大道清虛。淳一無雜。祈恩請福。上通天曹。白日昇仙。壽與天地同。畢。風化先被中夏。無始無終。含生賴之。豈如佛法虛幻。言過其實。不容本土。客寓中華。百姓無知。信其詭說。今日陛下。躬御大廷。欲定臧否。請必毋遜。襄城公何妥自付如意。首座少林寺等行禪師。不受如意。怒而起。諸僧止之曰。帝在。那可爾。且應對之才。莫如蜀炫。乃共以如意。強委炫。炫徐升座。坐定。舉如意謂賓曰。先生曏者所陳大道清虛。淳一無雜。又云風教先被中夏者。未知風教。所起于
【現代漢語翻譯】 現代漢語譯本：握談塵（法號）。一一窮破（生平事蹟）。上宣政年間，朝廷將要廢除佛教而保留道教。猛（法號）知道無法勸諫，於是南渡長江隱居。等到北周建德年間，周武帝宇文邕一併廢除佛、道二教，猛（法號）也就從此不為世人所知了。大象二年，隋文帝楊堅還在潛龍在淵之時，以大冢宰的身份輔佐北周。楊堅掌權后，追訪猛（法號）至京城，下令興建佛寺，並詔令他住在大興善寺，也就是過去的陟岵寺。十地論的學說，從此在這裡弘揚。隋朝建立后，楊堅於是尊奉他為國大統三藏法師，並且委託他弘揚和護持佛法。後來將寺廟遷到遵善里，而猛（法號）則一直住在云化寺。開皇八年二月初四去世，享年八十二歲，安葬在城東馬頭穴，在云化寺刻石立碑銘記他的功德。
隋智炫（人名）
是益州成都人徐家的兒子。從小出家，到京城學習。過了幾年，就以善於辯論而聞名。曾經讓他復講經義，口若懸河，眾人因此更加推崇佩服。北周建德年間，周武帝宇文邕將要廢除佛法而保留道教，於是在三年五月十六日，在太極殿召集僧人、道士和百官，讓道士張賓獨自登上高座，對眾僧說：『我所說的道，清靜虛無，純正專一沒有雜質，祈求恩惠，請求福報，可以上達天庭，白日飛昇成仙，壽命與天地相同。道教的風化教導，先被中原接受，無始無終，所有生命都依賴它。哪裡像你們佛教虛幻不實，言過其實，不容於本土，像客人一樣寄居在中華。百姓無知，相信你們的詭異說法。今天陛下親自在大殿上，想要裁決佛道的優劣，請你們務必不要謙讓。』襄城公何妥親自遞給少林寺等行禪師如意，等行禪師不接受如意，憤怒地站起來。眾僧勸阻他說：『皇帝在場，怎麼可以這樣。而且應對的才能，不如蜀地的智炫。』於是大家一起把如意，強行交給智炫。智炫慢慢地走上高座，坐定后，舉起如意對張賓說：『先生剛才所說的道，清靜虛無，純正專一沒有雜質，又說風化教導先被中原接受，不知道風化教導，是從哪裡開始的？』
【English Translation】 English version: Wo Tan Chen (Dharma name). His life was fully explored and understood. During the Shang Xuanzheng period, the court was about to abolish Buddhism and preserve Taoism. Meng (Dharma name) knew that he could not dissuade them, so he crossed the Yangtze River to the south and lived in seclusion. By the time of the Jian De era of the Northern Zhou Dynasty, Emperor Wu of Zhou, Yuwen Yong, abolished both Buddhism and Taoism, and Meng (Dharma name) was no longer known to the world. In the second year of the Daxing era, Emperor Wen of Sui, Yang Jian, was still in a state of potential, assisting the Northern Zhou as the Grand Tutor. After Yang Jian took power, he sought out Meng (Dharma name) to the capital, ordered the construction of Buddhist temples, and ordered him to reside in Daxing Shansi Temple, which was formerly Zhihu Temple. The teachings of the Ten Bhumis (Stages of the Bodhisattva Path) were promoted here. After the establishment of the Sui Dynasty, Yang Jian honored him as the National Great Leader Tripitaka Master, and entrusted him with the propagation and protection of the Dharma. Later, the temple was moved to Zunshan Li, while Meng (Dharma name) always resided in Yunhua Temple. He passed away on the fourth day of the second month of the eighth year of the Kaihuang era, at the age of eighty-two. He was buried in Matou Cave in the east of the city, and a stone inscription was erected at Yunhua Temple to commemorate his merits.
Sui Zhixuan (personal name)
He was the son of the Xu family of Chengdu, Yizhou. He became a monk at a young age and went to the capital to study. After a few years, he became famous for his eloquence. He was once asked to review the scriptures, and his speech flowed like a waterfall, so everyone admired him even more. During the Jian De era of the Northern Zhou Dynasty, Emperor Wu of Zhou, Yuwen Yong, was about to abolish Buddhism and preserve Taoism, so on the sixteenth day of the fifth month of the third year, he summoned monks, Taoists, and officials to the Taiji Hall, and had the Taoist Zhang Bin ascend to the high seat alone, and said to the monks: 'The Tao I speak of is pure and void, pure and unified without impurities, praying for grace and requesting blessings, can reach the heavens, ascend to immortality in broad daylight, and have a lifespan equal to heaven and earth. The teachings of Taoism were first accepted by the Central Plains, without beginning or end, and all life depends on it. How can it be like your Buddhism, which is illusory and untrue, exaggerates the truth, is not tolerated in the native land, and resides in China like a guest. The people are ignorant and believe in your strange sayings. Today, His Majesty is personally in the hall, wanting to judge the merits of Buddhism and Taoism, please do not be humble.' Duke Xiangcheng, He Tuo, personally handed the 'ruyi' (scepter) to the Chan master Dengxing of Shaolin Temple, but Dengxing Chan master did not accept the 'ruyi' and stood up in anger. The monks dissuaded him, saying: 'The Emperor is present, how can you do this. Moreover, the talent for responding is not as good as Zhixuan of Shu.' So everyone together forced the 'ruyi' to Zhixuan. Zhixuan slowly ascended to the high seat, and after sitting down, he raised the 'ruyi' and said to Zhang Bin: 'The Tao that you spoke of earlier, sir, is pure and void, pure and unified without impurities, and you also said that the teachings of Taoism were first accepted by the Central Plains, I wonder where the teachings of Taoism began?'
何時。此教所說。覆在何處。又言佛法不容本土。客寓中華。試辨道何時生。佛何時出。賓曰。聖人之出。何有定時。說教亦復無有定處。但此地道教本有。佛法近來。炫曰若言無時。亦應無出。若言無處。亦應無說。舊來本有。非復清虛。上請天曹。豈得無雜。壽與天地同畢。豈得無始終。賓曰道人毋浪語。所以汝輩得至今日者。蓋以前王無識者爾。今日聖帝。盡須殺卻。
帝惡其躁暴。而理且屈。詔舍人擿使下座。帝自升座曰。佛法有三不凈。納耶輸陀羅生羅睺羅此主不凈一也。經律中。許僧受食三種凈肉。此教不凈二也。僧尼多造罪過。好行淫妷。佛在世時。眾已不和。遞相攻伐。此眾不凈三也。主法眾。既俱不凈。朕意欲必除之。以息虛幻。道法中無此三不凈事。朕將存之。以助國化。顧謂炫曰。茍能解此三難。真足為好人矣。炫應聲曰。陛下所陳。並引經論。柰何道法之中。三種不凈。又過於此。案天尊處。紫微宮常侍五百童女。則主不凈。甚於耶輸陀羅之一人。教中設醮。必須鹿脯百盤。清酒十斛。則教之不凈。甚於三種凈肉。道士之過。如姜斌輩。歷代有之。則又甚於眾僧矣。且僧自犯罪。而遽除佛法。假如至尊亨國。嚴設科條。逆子叛臣。相繼而出。豈以臣逆子叛。遂空大寶之位哉。大寶既不
【現代漢語翻譯】 現代漢語譯本 問：這個教義是什麼時候開始說的？又是在什麼地方說的？而且說佛法不能容於本土，只是客居在中華。請辨明道教是什麼時候產生的，佛教是什麼時候出現的？ 答：聖人的出現，哪裡有什麼固定的時間？說教也沒有固定的地方。只是這塊土地上道教本來就存在，佛法是最近才傳來的。 問：如果說沒有時間，也應該沒有出現。如果說沒有地方，也應該沒有說法。舊來就有的，就不是清虛。向上請求天曹，怎麼能沒有雜質？壽命與天地相同終結，怎麼能沒有始終？ 答：道士不要胡說。你們這些人能夠活到今天，是因為以前的君王沒有見識罷了。今天的聖明君主，都應該把你們殺掉。 皇帝厭惡他的急躁暴烈，而且覺得他的道理也有些站不住腳，就下令舍人把他拉下座位。皇帝親自登上御座說：『佛法有三種不乾淨的地方。納耶輸陀羅（Yaśodharā，釋迦牟尼的妻子）生羅睺羅（Rāhula，釋迦牟尼的兒子），這是主不凈之一。經律中，允許僧人接受食用三種凈肉，這是教不凈之二。僧尼大多造作罪過，喜歡行淫亂之事，佛在世的時候，僧眾就已經不和，互相攻伐，這是眾不凈之三。主、法、眾，既然都不乾淨，朕打算一定要廢除它，來消除虛幻。道法中沒有這三種不乾淨的事情，朕將要儲存它，來幫助國家教化。』 皇帝回頭對慧炫（Huì Xuàn）說：『如果能夠解釋這三個難題，就真可以算是個好人了。』 慧炫應聲回答說：『陛下所陳述的，都是引經據典。但是道法之中的三種不乾淨，又遠遠超過這些。查閱天尊（Tiānzūn，道教最高神）的居所，紫微宮（Zǐwēi Gōng，道教神宮）常侍奉的五百童女，這主不凈，比耶輸陀羅一個人還要嚴重。道教中設醮（jiào，道教齋醮法事），必須用鹿肉一百盤，清酒十斛，這教的不凈，比三種凈肉還要嚴重。道士的過錯，像姜斌（Jiāng Bīn）這樣的人，歷代都有，這又比眾僧還要嚴重了。而且僧人自己犯罪，就立刻要廢除佛法，假如至尊治理國家，嚴厲地設定科條，逆子叛臣，相繼出現，難道因為臣子叛逆、兒子悖逆，就空置大寶之位嗎？大寶既然不
【English Translation】 English version Question: When was this teaching first spoken? And where was it spoken? Moreover, it is said that the Buddha-dharma cannot be accommodated in the native land, but only resides as a guest in China. Please distinguish when Daoism arose and when Buddhism appeared. Answer: The appearance of a sage, where is there a fixed time? Teaching also has no fixed place. It's just that Daoism originally existed on this land, and the Buddha-dharma has only recently been transmitted. Question: If you say there is no time, there should also be no appearance. If you say there is no place, there should also be no teaching. What has existed from old times is not pure emptiness. Asking the Celestial Court above, how can there be no impurities? Life ends the same as heaven and earth, how can there be no beginning and end? Answer: Daoist, do not speak recklessly. The reason you people have been able to live to this day is because the previous rulers were ignorant. Today's wise emperor should kill you all. The emperor disliked his impetuousness and violence, and also felt that his reasoning was somewhat untenable, so he ordered the attendants to pull him down from his seat. The emperor himself ascended the throne and said: 'The Buddha-dharma has three unclean things. Taking Yaśodharā (釋迦牟尼的妻子) and giving birth to Rāhula (釋迦牟尼的兒子), this is the first uncleanliness of the master. In the Vinaya, monks are allowed to receive and eat three kinds of pure meat, this is the second uncleanliness of the teaching. Monks and nuns mostly commit sins and like to engage in licentious affairs. When the Buddha was alive, the Sangha was already discordant and attacked each other, this is the third uncleanliness of the Sangha. Since the master, the Dharma, and the Sangha are all unclean, I intend to abolish it to eliminate illusion. There are no such three unclean things in Daoism, and I will preserve it to help the country's edification.' The emperor turned to Huì Xuàn (慧炫) and said: 'If you can explain these three difficulties, you can truly be considered a good person.' Huì Xuàn replied immediately: 'What Your Majesty has stated is all based on scriptures and treatises. However, the three unclean things in Daoism far exceed these. Examining the residence of Tiānzūn (道教最高神), the five hundred young girls who serve in the Zǐwēi Gōng (道教神宮), this uncleanliness of the master is more serious than Yaśodharā alone. In Daoist rituals (jiào, 道教齋醮法事), one hundred plates of venison and ten hu of clear wine must be used, this uncleanliness of the teaching is more serious than the three kinds of pure meat. The faults of Daoists, like Jiāng Bīn (姜斌), have existed in all dynasties, and this is even more serious than the Sangha. Moreover, if monks commit crimes themselves, the Buddha-dharma must be abolished immediately. If the Supreme governs the country and strictly sets up laws, rebellious sons and treacherous ministers will appear one after another. Could it be that because ministers are rebellious and sons are disobedient, the position of the Great Treasure should be vacated? Since the Great Treasure is not'
可以臣子叛逆而空。佛法豈得以眾僧犯罪而廢。炫風裁抑揚。音吐朗潤。上愕然。良久謂炫曰。所言天尊侍五百童女。出何經。炫曰出道三皇經。上曰。三皇經何嘗有此語。炫曰陛下自不見爾。非經無此語也。今陛下。廢佛存道。正如國家廢嫡立庶。上色變。因下座。入內。眾竦然皆曰語過於譏上。事有不可測者。炫曰主辱臣死。就戮如歸。又何懼。寧可早亡。游于凈土。豈與無道之君。同生於世哉。眾壯其言。十七日昧爽。詔並廢二教。仍有詔褒美。且許反服為婚姻。以共政。炫即偕同學三人。奔齊。及周破齊。上趣使人求訪炫。帝弟越王尤與炫善。私念以為上急欲得炫者。將重加責。以快昔憾也。詭鞭之成創。囚服以待命。且先為謁帝曰。臣已杖之六十矣。帝愁然曰。大丈夫何遽辱以杖棰。間者求之而急。特恐懷慚。以至死亡。吾豈有他意。遇之加厚。久之帝崩。隋祖以大冢宰秉政。崇尚教法。炫在京師。寵渥莫之並。既而西還鄉里。居孝愛寺。蜀王秀未之知也。未幾。長史周宣明上計。詔問炫法師起居狀。宣明驚謝不知。上曰天下名僧也。汝猶不知。則汝之於蜀可知矣。后隱三學山卒。壽百二歲。
隋慧遠
姓李。燉煌人。后徙居上黨之高都。幼失所怙。其季父善提誘。三歲即知出家。七歲就鄉塾
【現代漢語翻譯】 現代漢語譯本： 臣子叛逆，難道就能因此廢黜君主嗎？佛法難道能因為一些僧人的犯罪而被廢除？Huiyuan（慧遠）言辭抑揚頓挫，聲音洪亮清晰。皇帝聽后非常驚訝，沉默了很久，然後問Huiyuan（慧遠）說：『你說天尊侍奉五百童女，出自哪部經典？』Huiyuan（慧遠）回答說：『出自道教的《三皇經》。』皇帝說：『《三皇經》哪裡有這種說法？』Huiyuan（慧遠）說：『陛下自己沒有看到罷了，並非經典中沒有這句話。現在陛下廢除佛教而推崇道教，正如國家廢黜嫡子而立庶子。』皇帝臉色大變，於是走下座位，進入內宮。眾人都感到恐懼，說Huiyuan（慧遠）的話太過分了，這件事難以預測。Huiyuan（慧遠）說：『君主受辱，臣子應該以死來維護，赴死就像回家一樣，又有什麼可怕的？寧願早點死去，在凈土中游玩，也不願與無道的君主一同生活在世上。』眾人都讚賞他的話。十七日黎明時分，皇帝下詔同時廢除佛教和道教，仍然有詔書褒獎Huiyuan（慧遠），並且允許他恢復原來的服飾，結婚生子，共同治理國家。Huiyuan（慧遠）於是和三個同學一起，逃奔到齊國。等到北周攻破齊國，皇帝派人尋找Huiyuan（慧遠）。皇帝的弟弟越王尤其與Huiyuan（慧遠）交好，私下認為皇帝急於得到Huiyuan（慧遠），將要加重責罰，來發泄以前的怨恨。於是故意用鞭子抽打Huiyuan（慧遠），使他身上留下傷痕，穿上囚犯的衣服等待命令，並且先去拜見皇帝說：『我已經用棍子打了他六十下。』皇帝憂愁地說：『大丈夫怎麼能輕易用棍棒侮辱他？前些日子急切地尋找他，特別害怕他因為感到羞愧而自殺。我哪裡有其他的想法？要更加厚待他。』過了很久，皇帝去世。隋文帝楊堅以大冢宰的身份執政，崇尚佛教。Huiyuan（慧遠）在京城，受到的寵愛沒有人能比得上。不久之後，Huiyuan（慧遠）向西返回家鄉，住在孝愛寺。蜀王楊秀還不知道這件事。沒過多久，長史周宣明向上彙報工作，皇帝下詔詢問Huiyuan（慧遠）法師的起居狀況。周宣明驚恐地謝罪說不知道。皇帝說：『他是天下的名僧啊，你竟然不知道，那麼你對於蜀地的治理情況可想而知了。』後來Huiyuan（慧遠）隱居在三學山去世，享年一百零二歲。 隋朝的Huiyuan（慧遠） 姓李，是敦煌人。後來遷居到上黨的高都。年幼時失去了父母，他的叔父善提誘導他。三歲時就知道要出家，七歲時就在鄉里的私塾讀書。
【English Translation】 English version: Can a subject's rebellion lead to the abolishment of the ruler? Can the Buddha's teachings be discarded because of the crimes of some monks? Huiyuan (慧遠) spoke with measured cadence and a clear, resonant voice. The emperor was astonished and remained silent for a long time before asking Huiyuan (慧遠): 'From which scripture does it say that the Heavenly Lord attends to five hundred young women?' Huiyuan (慧遠) replied: 'It comes from the Daoist Scripture of the Three Sovereigns.' The emperor said: 'Where in the Scripture of the Three Sovereigns is such a statement found?' Huiyuan (慧遠) said: 'It is only that Your Majesty has not seen it; it is not that the scripture does not contain this statement. Now, Your Majesty is abolishing Buddhism and promoting Daoism, just as a state would depose the legitimate heir and establish an illegitimate one.' The emperor's expression changed, and he descended from his seat and entered the inner palace. Everyone was fearful, saying that Huiyuan (慧遠)'s words were too critical and that the matter was unpredictable. Huiyuan (慧遠) said: 'If the ruler is disgraced, the subject should die to uphold him; facing death is like returning home, so what is there to fear? I would rather die early and wander in the Pure Land than live in the world with a ruler without virtue.' Everyone praised his words. On the seventeenth day at dawn, the emperor issued an edict to abolish both Buddhism and Daoism, yet there was also an edict praising Huiyuan (慧遠) and allowing him to return to his original attire, marry, and govern the state together. Huiyuan (慧遠) then fled to the state of Qi with three fellow students. When the Northern Zhou conquered Qi, the emperor sent people to search for Huiyuan (慧遠). The emperor's younger brother, the Prince of Yue, was particularly close to Huiyuan (慧遠) and privately thought that the emperor was eager to obtain Huiyuan (慧遠) in order to increase his punishment and vent his past resentment. Therefore, he deliberately whipped Huiyuan (慧遠), leaving marks on his body, dressed him in prisoner's clothes to await orders, and first went to see the emperor, saying: 'I have already beaten him sixty times with a stick.' The emperor said with sorrow: 'How can a great man be easily humiliated with sticks? I was anxious to find him the other day, especially fearing that he would commit suicide out of shame. How could I have other intentions? Treat him even more generously.' After a long time, the emperor died. Emperor Wen of Sui, Yang Jian, governed as the Grand Chancellor, advocating Buddhist teachings. Huiyuan (慧遠) was in the capital, and no one could compare to the favor he received. Soon after, Huiyuan (慧遠) returned west to his hometown and lived in the Xiao'ai Temple. King Xiu of Shu did not yet know about this. Not long after, the Chief Secretary Zhou Xuanming reported to the emperor, and the emperor issued an edict to inquire about the well-being of Dharma Master Huiyuan (慧遠). Zhou Xuanming was shocked and apologized for not knowing. The emperor said: 'He is a famous monk in the world, and you do not even know him, then your governance of Shu can be imagined.' Later, Huiyuan (慧遠) lived in seclusion on Mount Sanxue and died at the age of one hundred and two. Huiyuan (慧遠) of the Sui Dynasty Surname Li, was a native of Dunhuang (敦煌). Later, he moved to Gaodu (高都) in Shangdang (上黨). He lost his parents at a young age, and his uncle, Shan Ti (善提), guided him. At the age of three, he knew he wanted to become a monk, and at the age of seven, he studied in a village school.
。功力能倍恒兒。年十三。澤州東山古賢寺僧思禪師𢹂以南。詣懷州北山丹谷。剪𩭄。年十六。遣從阇黎湛律師。往鄴學大小經論。俄從上統為和上。順都為阇黎。光師十大弟子為證戒。以進具時論榮之。
卒究四分律于大隱律師。出滅諍犍度文句。今行世。復專師上統。七年。設席受徒。令譽載道。尋歸鄉里之清化寺。眾樂之。率金帛為興會。承光二年。春齊亡。周武帝廢教。遠偕諸大德。並赴行在所。詔曰朕受天命。撫育萬民。三教不同。難以施化。然六經儒教。文弘治術。故須存立。其餘二教免罷。有異議者。請悉心以聞。時沙門大統法上等。五百餘人默然無復對。但相顧失色而已。詔頻趣之。於是遠進曰。佛法之入中國。生民賴以修善去惡。陛下恃勢力。而破滅之。其無乃已甚。且陛下奉天。奉天而行。天奉佛而行。陛下如此。寧不畏天乎。不畏天則不畏地獄。地獄諸苦。吾知陛下之不能辭矣。帝大怒。瞪視遠曰。朕欲治安百姓爾焉。恤其他。遂引退。上統衍法師。執遠手泣而謝曰。子曾不懼鼎鑊刀鋸之酷。而於天子之威。誠護法之切如是。遠曰當時急。亦豈復顧身命哉。因遁居汲之西山訖三年。誦法華維摩滿千遍。以祈復教。
大象二年帝有疾。詔東西兩京。立陟岵寺。處菩薩僧。就少林寺長
【現代漢語翻譯】 現代漢語譯本：他的功力能夠超過恒兒。十三歲時，澤州東山古賢寺的僧人思禪師帶著他南下，前往懷州北山丹谷，為他剃度。十六歲時，派他跟隨阇黎（Acharya，規範師）湛律師前往鄴城學習大小乘經論。不久后，由上統法師為他擔任和尚（Upadhyaya，親教師），順都法師為他擔任阇黎，光師的十大弟子作為證戒師，為他授具足戒，當時的人們都認為這是很光榮的事情。 後來他向大隱律師徹底研究了《四分律》，並撰寫了《滅諍犍度文句》，現在還在世間流傳。他又專門跟隨上統法師學習了七年，然後開始設座收徒，名聲傳遍四方。不久后，他回到家鄉的清化寺，受到大眾的歡迎。大家捐獻金錢布帛來為他舉辦興會。承光二年春天，北齊滅亡。周武帝廢除佛教。他便和許多大德一起前往皇帝所在的行在所。皇帝下詔說：『朕奉天命，撫育萬民。三教不同，難以施行教化。但是六經儒教，文能弘揚治理之術，所以需要儲存。其餘二教免於廢除。有不同意見的人，請詳細地陳述。』當時沙門大統法上等五百多人沉默不語，只是互相看著，臉色都變了。皇帝多次催促他們。於是法遠進言說：『佛法傳入中國，百姓依賴它來修善去惡。陛下憑藉勢力來破滅它，這難道不是太過分了嗎？而且陛下是奉天而行，天是奉佛而行。陛下這樣做，難道不怕天嗎？不畏懼天，那就不畏懼地獄。地獄的各種痛苦，我知道陛下是不能避免的。』皇帝大怒，瞪著法遠說：『朕只想安定百姓罷了，』便不再理會他。上統衍法師握著法遠的手哭著感謝他說：『您難道不怕鼎鑊刀鋸的酷刑，卻在天子的威嚴下，如此懇切地護衛佛法。』法遠說：『當時情況緊急，哪裡還顧得上自己的性命呢？』於是他隱居在汲縣的西山，一共三年，誦讀《法華經》、《維摩經》滿一千遍，以此祈求佛教復興。 大象二年，皇帝生病，下詔在東西兩京建立陟岵寺，安置菩薩僧，並在少林寺長期...
【English Translation】 English version: His merit and strength surpassed Heng'er. At the age of thirteen, the monk Si Chan of Guxian Temple in Dongshan, Ze Prefecture, took him south to Dangu in Beishan, Huai Prefecture, and tonsured him. At the age of sixteen, he was sent to follow Acharya (Acharya, preceptor) Zhan, a Vinaya master, to study the Mahayana and Hinayana scriptures and treatises in Ye City. Soon after, Shangtong Dharma Master served as his Upadhyaya (Upadhyaya, close teacher), Shundu Dharma Master served as his Acharya, and the ten great disciples of Master Guang served as certifying masters to confer the full precepts on him. People at the time considered this a great honor. Later, he thoroughly studied the 'Four-Part Vinaya' under Vinaya Master Dayin and wrote the 'Extinguishing Disputes Khandhaka Commentary,' which is still circulating in the world today. He also specialized in studying with Shangtong Dharma Master for seven years, and then began to set up seats to receive disciples, and his reputation spread far and wide. Soon after, he returned to Qinghua Temple in his hometown and was welcomed by the masses. Everyone donated money and silk to hold a Dharma assembly for him. In the spring of the second year of Chengguang, the Northern Qi Dynasty was destroyed. Emperor Wu of the Zhou Dynasty abolished Buddhism. He and many great virtues went to the emperor's imperial residence. The emperor issued an edict saying: 'I have received the mandate of heaven to nurture all people. The three teachings are different and difficult to implement. However, the Six Classics of Confucianism can promote the art of governance, so they need to be preserved. The other two teachings are exempt from abolition. Those who have different opinions, please state them in detail.' At that time, the Sangha Chief Fa Shang and more than 500 others remained silent, just looking at each other, their faces changed. The emperor urged them repeatedly. Thereupon, Fa Yuan stepped forward and said: 'The Buddha-dharma has entered China, and the people rely on it to cultivate goodness and eliminate evil. Your Majesty relies on power to destroy it. Isn't this too much? Moreover, Your Majesty acts in accordance with Heaven, and Heaven acts in accordance with the Buddha. If Your Majesty does this, are you not afraid of Heaven? If you are not afraid of Heaven, then you are not afraid of hell. I know that Your Majesty cannot avoid the various sufferings of hell.' The emperor was furious, glared at Fa Yuan and said: 'I only want to stabilize the people,' and then ignored him. Dharma Master Yanshang, the Sangha Chief, held Fa Yuan's hand and wept, thanking him and saying: 'Are you not afraid of the cruel punishments of cauldrons and saws, but under the majesty of the Son of Heaven, you so earnestly protect the Dharma.' Fa Yuan said: 'The situation was urgent at the time, how could I care about my own life?' Thereupon, he lived in seclusion in the Western Mountains of Ji County for a total of three years, reciting the 'Lotus Sutra' and the 'Vimalakirti Sutra' a thousand times, praying for the revival of Buddhism. In the second year of Daxing, the emperor fell ill and issued an edict to establish Zhihu Temples in the eastern and western capitals to house Bodhisattva monks, and to reside in Shaolin Temple for a long time...
講。仍詔近遠諸德安置。隋氏革命。遠率舊齒。翱翔洛邑。開皇初。詔授沙門都。辭不允。五年澤州刺史千金公。請開導迎與俱。七年春。過定州。道上黨。留以開夏講。尋被詔。偕六大德入都。住大興善寺。勞問慇勤。供養隆倍。頃之詔別筑靜影寺于天門之南。大街之右。而遷居焉。雖堂宇未成。而海內之士麇至。日夕陶冶。必于成器。盈七百餘人。其擔簦負笈。相繼而趨者。尚未已也。十二年詔知翻譯。是年卒于凈影寺。壽七十。帝聞哀慟。嘆曰國喪二寶柰何。蓋大儒李德林。亦以是月卒云。遠長八尺五寸。眼長三寸。腰九圍。正氣雄逸。道風齊肅。慈悲及物。在清化時畜一鵝。常隨鐘鼓。集輪下。若聽講狀。遠入關。鵝棲宿廊廡。晝夜鳴號不已。眾患之。附使達京。至凈影門放之。即騰翔呼叫入房。若素所識者。自爾其狀。不異清化。而獨于布薩無所與。如是六載后忽不肯入堂。
又澤州所寓寺柱座足一時俱陷。始遠以勞苦。致心痛疾。至是食減形羸。久之因用林慮山中禪者。數息之法。對治。良驗。由是一夏習定。殊覺靜樂。嘗遇僧稠而問焉。稠雲此心住利根之境界耳。若善調攝。堪為觀行。故遠每於講次遇定宗。未嘗不讚美。以勉學者。著地持疏五卷。十地疏十卷。華嚴疏七卷。涅槃疏十卷。維摩勝
【現代漢語翻譯】 現代漢語譯本： 講（指靜影寺慧遠）。隋文帝仍然下詔將他安置在京城附近。隋朝取代北周，慧遠大師因為年長德高，被邀請到洛陽。開皇初年，隋文帝下詔授予他沙門都（僧官名），慧遠推辭不接受。開皇五年，澤州刺史千金公，請求慧遠大師前去開導，並親自迎接同行。開皇七年春天，慧遠大師路過定州，前往上黨，在那裡停留講經說法。不久，他被詔令與六位高僧一同入京，住在在大興善寺。隋文帝對他慰問慇勤，供養豐厚。不久之後，隋文帝又下詔在天門之南，大街之右，專門為他建造了靜影寺，慧遠大師便遷居於此。雖然寺廟的殿堂還未完全建成，但全國各地的學僧都聚集而來，日夜接受教誨，立志成才。人數超過七百餘人。那些肩挑行李，揹著書箱，相繼前來求學的，仍然絡繹不絕。開皇十二年，慧遠大師奉詔參與翻譯佛經。這年，慧遠大師在靜影寺圓寂，享年七十歲。隋文帝聽聞噩耗，非常悲痛，嘆息說：『國家失去了兩位賢才，這可怎麼辦啊！』據說大學者李德林，也是在這個月去世的。慧遠大師身高八尺五寸，眼睛長三寸，腰圍九圍，正氣凜然，道風莊嚴肅穆，慈悲之心遍及萬物。他在清化時養了一隻鵝，常常跟隨鐘鼓聲，聚集在聽經的僧眾之中，好像在聽講一樣。慧遠大師入關后，鵝就棲息在寺廟的廊下，日夜鳴叫不停，大家都很厭煩它。於是就託人把它送到京城，到了靜影寺門前放了它，鵝立刻騰空飛起，呼叫著進入慧遠大師的房間，好像認識很久了一樣。從此以後，它的舉動，和在清化時一樣。唯獨在舉行布薩（佛教一種懺悔儀式）時，它從不參與。這樣過了六年之後，鵝忽然不肯進入佛堂了。 又，慧遠大師在澤州所居住的寺廟，柱子的底座突然同時塌陷。起初，慧遠大師因為勞累過度，得了心痛的疾病。到這個時候，他食量減少，身體消瘦。後來，他採用了林慮山中禪者所用的數息之法（一種禪修方法），來對治疾病，效果很好。因此，他用一個夏天的時間練習禪定，感覺非常清凈快樂。他曾經遇到僧稠（北齊高僧）並向他請教。僧稠說：『這種心境是利根之人才能達到的境界。如果善於調理身心，就可以用來進行觀行（佛教一種修行方法）。』所以慧遠大師每次在講經時遇到修習禪定的人，沒有不讚美他們，以此來勉勵學者。慧遠大師著有《地持疏》五卷，《十地疏》十卷，《華嚴疏》七卷，《涅槃疏》十卷，《維摩勝
【English Translation】 English version: Master Huiyuan of Jingying Temple continued his teachings. Emperor Wen of the Sui Dynasty issued an edict to settle him near the capital. When the Sui Dynasty replaced the Northern Zhou, Master Huiyuan, respected for his age and virtue, was invited to Luoyang. In the early years of the Kaihuang era, Emperor Wen of Sui issued an edict to appoint him as 'Shamen Du' (a monastic official title), but Huiyuan declined. In the fifth year of Kaihuang, Qianjin Gong, the governor of Ze Prefecture, requested Master Huiyuan to come and guide the people, and personally welcomed him. In the spring of the seventh year of Kaihuang, Master Huiyuan passed through Dingzhou on his way to Shangdang, where he stayed to preach the Dharma. Soon after, he was summoned by imperial decree to enter the capital with six eminent monks, residing in the Daxingshan Temple. Emperor Wen of Sui showed him great care and provided generous offerings. Shortly thereafter, Emperor Wen of Sui issued another edict to build Jingying Temple specifically for him south of Tianmen and to the right of the main street, and Master Huiyuan moved there. Although the temple halls were not yet fully completed, monks from all over the country gathered, receiving teachings day and night, aspiring to become accomplished. The number exceeded seven hundred. Those carrying luggage and books, coming one after another to seek knowledge, continued without end. In the twelfth year of Kaihuang, Master Huiyuan was ordered to participate in the translation of Buddhist scriptures. In that year, Master Huiyuan passed away at Jingying Temple at the age of seventy. Emperor Wen of Sui was deeply saddened upon hearing the news, lamenting, 'The country has lost two talents, what shall we do!' It is said that the great scholar Li Delin also passed away in the same month. Master Huiyuan was eight feet five inches tall, his eyes were three inches long, and his waist was nine spans around. He possessed uprightness and extraordinary spirit, his demeanor was solemn and respectful, and his compassion extended to all beings. When he was in Qinghua, he kept a goose, which often followed the sound of the bells and drums, gathering among the monks listening to the teachings, as if it were listening as well. After Master Huiyuan entered the capital, the goose stayed in the temple corridor, crying day and night, which annoyed everyone. So they entrusted someone to take it to the capital, and when they released it at the gate of Jingying Temple, the goose immediately soared up, calling out as it entered Master Huiyuan's room, as if it had known him for a long time. From then on, its behavior was the same as it had been in Qinghua. However, it never participated in the Posadha (a Buddhist ceremony of confession). After six years, the goose suddenly refused to enter the Buddha hall. Furthermore, in the temple where Master Huiyuan resided in Ze Prefecture, the bases of the pillars suddenly collapsed simultaneously. Initially, Master Huiyuan suffered from heart pain due to overwork. At this time, his appetite decreased and his body became thin. Later, he adopted the method of counting breaths (a meditation technique) used by a Chan practitioner in the Linlu Mountains to treat his illness, and it was very effective. Therefore, he spent a summer practicing meditation, feeling very peaceful and happy. He once met the Venerable Sengchou (an eminent monk of the Northern Qi Dynasty) and asked him about it. Sengchou said, 'This state of mind is a realm that only those with sharp faculties can reach. If you are good at regulating your body and mind, you can use it for Vipassanā (a Buddhist meditation practice).' Therefore, whenever Master Huiyuan encountered those who practiced meditation during his lectures, he never failed to praise them, in order to encourage students. Master Huiyuan wrote the 'Commentary on the Yogācārabhūmi-śāstra' in five volumes, the 'Commentary on the Daśabhūmika-sūtra' in ten volumes, the 'Commentary on the Avataṃsaka-sūtra' in seven volumes, the 'Commentary on the Nirvana Sutra' in ten volumes, and the 'Vimalakīrti Nirdeśa Sūtra'
鬘壽觀溫室等疏。並以四言成句勒卷。又著大乘義章十四卷。合二百四十九科。分為五聚。蓋教法義法染凈雜也。方著地持疏夢登須彌絕頂周覽。但見海水。而紫金色像。在寶樹下。北首而臥。蒙冒塵埃。遠敬禮已。而拂之以衣。頓覺光凈。又著涅槃疏畢。未敢即出。夢手塑七佛八菩薩像。還自繢飾。像複次第起行。后一像繢飾將終。旁有一人。索筆代成之。此皆其議論。足以利益世間相也。於戲偉矣。
隋普濟
雍之北山互人。出家之初。即儀軌圓禪。師習定業。然常誦華嚴。以自程課。武帝廢教。乃復發愿。修普賢行。使大法再興。如果所愿。當捨身供養。生賢首國。由是棲遲太白山中。飲澗啖草。以度時。開皇弘闡佛乘。濟欣慶彌厲。思酬所愿。因投炭谷之西崖以殞。近遠奔赴。增巖填谷。為建白塔于高峰焉。
隋法充
九江畢氏子也。常誦法華大品二經。餘力繕修寺宇。不妄游履。晚居廬山之化城寺。日業禪定。每戒其徒曰。女人上損佛化。下墜俗謠。必不可聽其入寺也。其徒以基業事重。不能從。充嘆曰。生不值佛。已是罪緣。正教不行。義須早死。何慮方土不奉律儀乎。誓粉身骨。用嚴凈土。遂于香爐峰上。自投而下。俄覺首轉向上。足蹈虛空。飄然至地。不損一毛。即山半之
【現代漢語翻譯】 現代漢語譯本 鬘壽觀溫室等疏，並用四言句寫完成的書卷。又著《大乘義章》十四卷，共二百四十九科，分為五聚，大概是教法、義法、染凈、雜法等內容。正要寫《地持疏》時，夢見登上須彌山（Sumeru）絕頂，環顧四周，只見海水，而紫金色佛像在寶樹下，頭朝北躺臥，蒙著塵埃。他遠遠地恭敬禮拜后，用衣服拂去塵埃，頓時覺得佛像光潔明亮。又寫完《涅槃疏》后，不敢立即發表，夢見用手塑造七佛（Seven Buddhas）八菩薩（Eight Bodhisattvas）像，還親自給他們上色裝飾。佛像又依次站起來行走，最後一尊佛像快要上色完成時，旁邊有個人索要筆來代替他完成。這些都是他的議論，足以利益世間眾生。啊，多麼偉大啊！ 隋朝 普濟（Puji） 雍州北山人，出家之初，就遵循儀軌圓滿禪修。師父學習禪定，但他經常誦讀《華嚴經》（Avatamsaka Sutra），作為自己的功課。武帝廢除佛教，於是他再次發願，修普賢行（Samantabhadra's practices），使大法再次興盛。如果能如願，就捨身供養，往生賢首國（Land of Worthy Leaders）。因此隱居在太白山中，喝山澗的水，吃野草，以此度日。隋朝開皇年間弘揚佛法，普濟欣喜若狂，想要酬謝自己的願望，於是跳入炭谷的西崖而死。遠近的人奔赴而來，填滿了山谷，在高山上為他建造了一座白塔。 隋朝 法充（Fachong） 九江畢氏的兒子。經常誦讀《法華經》（Lotus Sutra）和《大品般若經》（Mahaprajnaparamita Sutra）。用剩餘的精力修繕寺廟，不隨意遊逛。晚年居住在廬山的化城寺（Huacheng Temple），每天致力於禪定。他經常告誡他的弟子說：『女人向上會損害佛法教化，向下會墜入世俗謠言，絕對不能讓她們進入寺廟。』他的弟子因為寺廟的基業重要，不能聽從他的話。法充嘆息道：『生不逢佛，已經是罪孽的因緣。正法教義不能推行，我應該早點死去。何必擔心地方風俗不奉行戒律呢？』他發誓要粉身碎骨，用來莊嚴清凈的佛土。於是他在香爐峰上，縱身跳下。忽然覺得頭朝上轉動，腳踩著虛空，飄然落地，沒有損傷一根毫毛。就在山腰的...
【English Translation】 English version A commentary on the 'Mānjuśrī Contemplates the Greenhouse Sutra,' etc., composed in four-character phrases and compiled into scrolls. He also authored the 'Great Treatise on the Meaning of Mahayana' in fourteen volumes, comprising two hundred and forty-nine sections, divided into five categories, covering teachings, principles, defilement, purity, and miscellaneous topics. When about to write a commentary on the 'Bodhisattva-bhumi Sutra,' he dreamt of ascending to the summit of Mount Sumeru (Sumeru), surveying all around, seeing only the ocean, and a purple-golden Buddha image lying under a jeweled tree, head facing north, covered in dust. After reverently bowing from afar, he brushed away the dust with his robe, and the image instantly became radiant and pure. After finishing the 'Nirvana Sutra' commentary, he did not dare to immediately publish it, dreaming of sculpting images of the Seven Buddhas (Seven Buddhas) and Eight Bodhisattvas (Eight Bodhisattvas) with his own hands, and personally decorating them with colors. The images then stood up and walked in order, and as the coloring of the last image was nearing completion, a person beside him asked for the brush to finish it. These are all his discussions, sufficient to benefit the world. Alas, how great! Sui Dynasty, Puji (Puji) A man from Beishan in Yongzhou, from the beginning of his monastic life, he followed the precepts and perfected meditation. His teacher practiced samadhi, but he often recited the 'Avatamsaka Sutra' (Avatamsaka Sutra) as his daily practice. Emperor Wu abolished Buddhism, so he made a vow again to cultivate the practices of Samantabhadra (Samantabhadra's practices), so that the Great Dharma would flourish again. If his wish could be fulfilled, he would offer his life as a sacrifice and be reborn in the Land of Worthy Leaders (Land of Worthy Leaders). Therefore, he lived in seclusion in Mount Taibai, drinking water from the mountain streams and eating grass to pass the time. During the Kaihuang era of the Sui Dynasty, when Buddhism was being promoted, Puji was overjoyed and wanted to repay his vow, so he jumped off the western cliff of Charcoal Valley and died. People from near and far rushed to the scene, filling the valleys, and built a white pagoda for him on the high mountain. Sui Dynasty, Fachong (Fachong) The son of the Bi family of Jiujiang. He often recited the 'Lotus Sutra' (Lotus Sutra) and the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra). He used his spare time to repair temples and did not wander around carelessly. In his later years, he lived in Huacheng Temple (Huacheng Temple) on Mount Lu, dedicating himself to meditation every day. He often warned his disciples, 'Women harm the Buddha's teachings above and fall into worldly rumors below, so they must not be allowed to enter the temple.' His disciples, because the temple's foundation was important, could not obey his words. Fachong sighed, 'To be born without encountering the Buddha is already a sinful fate. If the true Dharma cannot be practiced, I should die early. Why worry that the local customs do not follow the precepts?' He vowed to shatter his body and bones to adorn the pure land. So he jumped off the Incense Burner Peak. Suddenly, he felt his head turn upwards, his feet stepping on empty space, and he floated gently to the ground, without harming a single hair. He was halfway up the mountain...
深谷中也。眾初莫知所在。后或聞有語聲者。四顧險峭。無行路。就視之。則充趺坐。誦經自若。眾感動迎還。為斷女人。如所誨焉。更六年乃卒。時蓋開皇之季云。
隋慧重
姓郭氏。雍州人。生而勇悍。靡所怯憚。凡世有所謂魔魅妖怪之地。必勇往而破除之。亦足以見其持戒之力。履道之志也。仁壽間。詔置塔于泰山之岱嶽寺。閱四年。又置塔于隆州之禪寂寺。其放光雨華舍利等瑞。具別傳。
隋慧覺
其先太原晉陽孫氏。江右喪亂。徙居丹陽之秣陵。方覺之娠也。時志公適至。謂其家當出神童。俄而覺生。八歲入道。即依興皇朗法師學既而嘆曰。是豈足以澄神入慧哉。嘗聞攝山泉石佳勝。誠息心之地也。乃摳衣往從慧布法師。請開大智度論。以餐服幽微。陳晉安王伯恭。刺史湘州。並要一眾。南遊弘化。吏部尚書毛喜。護軍將軍孫玚。並鞠躬頂禮。左衛將軍傅縡。通內外學。平居慎許可。每見覺則心形俱肅。談論為傾倒。隨平江表下令。一州惟留二寺。余從屏廢。覺聞懼焉。於是百舍扣閽。天聽斯允。煬帝在蕃邸。出鎮淮甸。復賜書。請住慧日寺。及正位青宮。令旨使知江都寶臺經藏事。大業二年從駕入京。感疾于路。三月二十二日。至泗州宿預縣卒。春秋五十三。其年五月十三日。
【現代漢語翻譯】 現代漢語譯本： 在深谷中。起初大家不知道他在哪裡。後來有人聽到說話的聲音。四處觀看，山勢險峻陡峭，沒有路可以走。走近去看，原來是充法師結跏趺坐，誦經神態自若。眾人感動，迎接他回去，為他斷絕與女人的關係，就像他所教誨的那樣。過了六年才去世。時間大概是開皇末年。
隋朝的慧重法師
姓郭，是雍州人。天生勇敢強悍，沒有什麼害怕的。凡是世俗所說的有魔魅妖怪的地方，一定勇敢地前去破除。這也足以看出他持戒的力量和修行大道的志向。仁壽年間，朝廷下詔在泰山的岱嶽寺建造佛塔。過了四年，又在隆州的禪寂寺建造佛塔。關於佛塔放光、天降花雨、舍利等祥瑞，都記載在別的傳記中。
隋朝的慧覺法師
他的祖先是太原晉陽的孫氏。江東一帶發生戰亂，遷移到丹陽的秣陵。當慧覺法師的母親懷孕的時候，志公禪師正好來到他家，說他家將要出現神童。不久，慧覺法師就出生了。八歲的時候出家，跟隨興皇寺的朗法師學習。後來感嘆說：『這難道足以使我澄凈心神，進入智慧的境界嗎？』曾經聽說攝山的泉石景色優美，確實是修養身心的好地方。於是整理衣物前去拜訪慧布法師，請求講解《大智度論》，以便領悟其中的精微之處。陳朝的晉安王伯恭，擔任湘州刺史，邀請慧覺法師和一眾僧人，南下弘揚佛法。吏部尚書毛喜、護軍將軍孫玚，都恭敬地頂禮膜拜。左衛將軍傅縡，通曉內外學問，平時說話非常謹慎，很少讚許別人，但每次見到慧覺法師，都心懷敬意，談論時非常傾佩。隋朝平定江表后，下令一州只保留兩座寺廟，其餘的都要廢棄。慧覺法師聽到后非常害怕，於是長途跋涉去敲皇宮的門，最終得到了皇帝的允許。隋煬帝還在藩邸的時候，出鎮淮甸，再次賜書，邀請慧覺法師住在慧日寺。等到他登基做了皇帝，下令讓慧覺法師主管江都寶臺的經藏事務。大業二年，跟隨皇帝入京，在路上生病。三月二十二日，到達泗州的宿預縣去世，享年五十三歲。那年五月十三日。
【English Translation】 English version: He was in a deep valley. At first, no one knew where he was. Later, some heard a voice. Looking around, the mountains were steep and there was no path to walk. Approaching, they found Chong (a monk's name) sitting in the lotus position, reciting scriptures calmly. The crowd was moved and welcomed him back, severing his relationship with women, as he had taught. He passed away six years later, around the end of the Kaihuang era (late 6th century).
The Sui Dynasty Monk Huizhong
His surname was Guo, and he was from Yongzhou. He was born brave and fierce, fearing nothing. Wherever the world spoke of demonic or monstrous places, he would bravely go and destroy them. This is enough to show the strength of his adherence to the precepts and his aspiration to follow the path. During the Renshou era (early 7th century), an imperial decree ordered the construction of a pagoda at Daiyue Temple on Mount Tai. Four years later, another pagoda was built at Chanji Temple in Longzhou. The auspicious signs such as the pagoda emitting light, raining flowers, and relics are recorded in separate biographies.
The Sui Dynasty Monk Huijue
His ancestors were the Sun family from Jinyang, Taiyuan. Due to the chaos in the Jiangyou region, they moved to Moling in Danyang. When Huijue's mother was pregnant, Chan Master Zhigong happened to visit their home and said that their family would produce a prodigy. Soon after, Huijue was born. He entered the monastic life at the age of eight, studying under Dharma Master Lang of Xinghuang Temple. Later, he sighed, 'Is this enough to purify my mind and enter wisdom?' He had heard that the springs and rocks of Mount She were beautiful and a truly peaceful place to rest the mind. So he tidied his robes and went to visit Dharma Master Huibu, requesting him to explain the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) in order to nourish himself with its profound subtleties. Bo Gong, the Prince of Jin'an of the Chen Dynasty, who was the governor of Xiangzhou, invited Huijue and a group of monks to travel south to propagate the Dharma. Mao Xi, the Minister of Personnel, and Sun Chang, the General of the Guards, both bowed and prostrated themselves in reverence. Fu Zai, the General of the Left Guard, who was knowledgeable in both internal and external learning and usually cautious in his praise, was always respectful and captivated by Huijue whenever he saw him. After the Sui Dynasty pacified the Jiangbiao region, an order was issued to keep only two temples in each prefecture, and the rest were to be abandoned. Huijue was afraid when he heard this, so he traveled a long distance to knock on the palace gates, and his request was finally granted by the emperor. When Emperor Yang of Sui was still a prince, he was stationed in Huaidian and again sent a letter inviting Huijue to reside at Huiri Temple. After he ascended the throne, he ordered Huijue to be in charge of the sutra collection at Baotai Temple in Jiangdu. In the second year of the Daye era (606 AD), he followed the emperor to the capital and fell ill on the way. On the twenty-second day of the third month, he passed away in Suyu County, Sizhou, at the age of fifty-three. It was the thirteenth day of the fifth month of that year.
還窆干江陽縣之茱萸里。其碑則秘書詔誥舍人虞世南制序文。金紫光祿大夫內史侍郎虞世基制銘。門人智果立。
隋靜端
一名慧端。年十四從僧寶禪師。受心法。后復依曇相禪師。參證。則所獲益以加妙。及周而廢教之禍起。端則遍斂經像。埋匿深僻地。至隋發之諸圖廟。皆賴其用。端謙損儉退。無所競名稱。操行為時敬慕。漢王諒師事之。上與後宮。皆稟歸戒。嘗留宿禁中。端獨引去。不奉詔。所賜牙席檀龕。諸珍玩物。至今以懸之屋樑云。仁壽間詔葬舍利于豫州。白光宛轉。為五彩流溢。函石鐫銘。當皇帝字變金色。事具別傳。煬帝嗣歷。立大禪定寺于京師。詔選海內名德居之。以追嚴大行冥福。而端寔首領綱任。眾咸肅然。大業二年冬十二月二十七日。終於禪林寺。春秋六十有四。
隋大志
會稽山陰顧氏子。幼依天臺智者顗禪師。出家。形神灑落。超然物表。禪師以其志之大也。因以名焉。專務禪誦。遍參哲匠。開皇十年。游廬山住峰頂寺日課法華不怠。後於蓮華山甘露峰南。建靜觀道場以業頭陀間絕糧粒。無餒色。每舍軀命。以悲濟豺虎。而豺虎輒避去不傷。如是七載。所守彌厲。晚住山之福林寺。大業之變。教法陵遲。乃服衰經慟哭佛堂中。三日夜。或慰喻之。則曰。予以緣
【現代漢語翻譯】 現代漢語譯本 還葬于江陽縣的茱萸里。墓碑由秘書詔誥舍人虞世南撰寫序文，金紫光祿大夫內史侍郎虞世基撰寫銘文，門人智果立碑。
隋 靜端（Sui Jingduan，隋朝靜端法師）
一名慧端（Hui Duan）。十四歲時跟隨僧寶禪師接受心法。後來又依止曇相禪師參禪印證，所獲得的益處更加精妙。等到北周滅佛的災禍發生，慧端便四處收集經書佛像，埋藏在隱蔽的地方。到隋朝重新興建寺廟時，都依賴於他所儲存的經像。慧端謙虛退讓，不與人爭名奪利，他的操行被當時的人們所敬慕。漢王楊諒以師禮待他，隋文帝和後宮嬪妃都向他稟受歸戒。曾被留在皇宮中過夜，慧端獨自離去，不接受皇帝的詔令。皇帝賞賜的牙席、檀木佛龕以及各種珍貴的玩物，至今還懸掛在他住過的屋樑上。仁壽年間，隋文帝下詔將舍利葬于豫州，舍利發出白色光芒，宛轉流動，呈現出五彩的顏色。裝舍利的石函上刻有銘文，當刻到『皇帝』二字時，字跡變為金色。這些事蹟都記載在其他的傳記中。隋煬帝即位后，在京師建立了大禪定寺，下詔選拔海內有名的德行高僧居住其中，以追薦隋文帝的冥福，而慧端是寺院的首領和綱紀，眾人對他都很敬畏。大業二年（公元606年）十二月二十七日，慧端在禪林寺圓寂，享年六十四歲。
隋 大志（Sui Dazhi，隋朝大志法師）
是會稽山陰顧氏之子。年幼時依止天臺智者智顗（Zhiyi）禪師出家。他形神灑脫，超然於世俗之外。智顗禪師因為他有遠大的志向，因此給他取名為大志。他專心致志地禪修誦經，遍訪名師。開皇十年（公元590年），遊歷廬山，住在峰頂寺，每日誦讀《法華經》從不懈怠。後來在蓮華山甘露峰南面，建造了靜觀道場，以修習頭陀苦行，經常斷絕糧食，但臉色沒有飢餓的樣子。他經常捨棄自己的身體，來慈悲救濟豺狼虎豹，而豺狼虎豹總是避開他，不傷害他。像這樣持續了七年，他所堅守的更加堅定。晚年住在山中的福林寺。大業年間發生變亂，佛教衰落，於是他穿著喪服在佛堂中痛哭了三天三夜。有人勸慰他，他就說：『我與佛法有緣分，'
【English Translation】 English version He was also buried in Zhuyu Village, Jiangyang County. The epitaph was written by Yu Shinan, a drafter in the Secretariat, and the inscription was written by Yu Shiji, the Grand Master of Gold and Purple, Minister of Internal Affairs. His disciple Zhiguo erected the stele.
Sui Jingduan (Sui Dynasty's Jingduan Dharma Master)
Also known as Hui Duan. At the age of fourteen, he followed Chan Master Sengbao and received the mind-dharma. Later, he relied on Chan Master Tanxiang for further verification, and the benefits he gained became even more profound. When the disaster of the suppression of Buddhism arose during the Northern Zhou Dynasty, Hui Duan collected scriptures and Buddha images everywhere, burying them in secluded places. When the temples were rebuilt in the Sui Dynasty, they all relied on what he had preserved. Hui Duan was humble and modest, not competing for fame or gain. His conduct was admired by the people of that time. Prince Yang Liang of Han treated him as a teacher, and Emperor Wen of Sui and the concubines in the palace all received the Three Refuges and Five Precepts from him. He was once kept overnight in the palace, but Hui Duan left alone, not accepting the emperor's decree. The ivory mat, sandalwood shrine, and various precious objects that the emperor bestowed upon him are still hanging on the beams of the house where he lived. During the Renshou period, Emperor Wen of Sui ordered that the relics be buried in Yuzhou. The relics emitted a white light, swirling and flowing with five colors. The stone casket containing the relics was engraved with an inscription, and when the characters 'Emperor' were engraved, the characters turned golden. These events are recorded in other biographies. After Emperor Yang of Sui ascended the throne, he established the Great Chan Ding Temple in the capital, and ordered the selection of famous and virtuous monks from across the country to reside there, in order to pray for the blessings of Emperor Wen of Sui in the afterlife. Hui Duan was the leader and chief administrator of the temple, and everyone revered him. On the 27th day of the twelfth month of the second year of the Great Cause (606 AD), Hui Duan passed away at Chanlin Temple at the age of sixty-four.
Sui Dazhi (Sui Dynasty's Dazhi Dharma Master)
He was a son of the Gu family of Shanyin, Kuaiji. As a child, he followed Chan Master Zhiyi of Tiantai and became a monk. His form and spirit were refined and detached from the world. Chan Master Zhiyi named him Dazhi (Great Aspiration) because he had great aspirations. He devoted himself to Chan practice and reciting scriptures, and visited many famous teachers. In the tenth year of the Kaihuang era (590 AD), he traveled to Mount Lu and lived in Fengding Temple, reciting the Lotus Sutra daily without懈怠. Later, on the south side of Ganlu Peak in Lotus Mountain, he built a Jingguan (Quiet Contemplation) hermitage to practice asceticism, often abstaining from food, but his complexion did not appear hungry. He often sacrificed his body to compassionately save jackals and tigers, but the jackals and tigers always avoided him and did not harm him. He persisted in this way for seven years, and his resolve became even stronger. In his later years, he lived in Fulin Temple in the mountains. During the turmoil of the Daye era, Buddhism declined, so he wore mourning clothes and wept bitterly in the Buddha hall for three days and three nights. When someone comforted him, he said, 'I have an affinity with the Buddha Dharma,'
報。所值如此。要當走扣天閽。以伸明之耳。遂走京師表請。隆尚三寶。且愿然一臂以謝。詔可。仍集七眾。設大齊。以贊其成。志則不食三日。升高座。燒鐵烙肉使裂。又烙其骨。悉令焦黑。於是布纏蠟灌。而煙焰發焉。光映巖谷。觀者皆不自安。而志方唱經偈。嘆佛德為眾說法。言笑如常。時及臂。盡火滅。下座。趺坐入定。七日而卒。春秋四十有三。
性善詞章。嘗撰誓願文。七十餘紙。行世。讀者興起。
隋彥琮
趙郡柏人。李氏子。世衣冠。性姿強記。十歲禮信都邊法師出家。名道江聽十地論。十二歲誦法華經于巏嵍山。頃之遊鄴都歷諸講席。仍反鄉寺。開無量壽經。時郡佐太原王邵尤敬仰焉。齊武平初。入晉陽。會文宣西幸。承其譽。詔講仁王經于宣德殿。帝及太后六宮。文武寮穼咸會。侍中高元海掖江升座。國統僧都接侍。徒眾二百皆英髦。江神氣談吐堅朗。剖析無底滯。帝驚異以為希有。時年才十四。年十六丁父憂。且進具戒。戒本萬言。次日晡皆闇誦。周武黜釋尚老。江始更前名。縱發變服。以大易老莊。陪奉廷論。而帝之所著道書。無上秘要者。亦與力焉。宣帝尤嘉。賞。屢授官弗就。朝士王邵辛德源陸開明唐怡等。交善。號文外玄友。大像二年。稍為諸賢談般若。大定九年
【現代漢語翻譯】 現代漢語譯本：
報應就是這樣。他決心前往天庭申訴，以求彰明此事。於是前往京城上表，請求朝廷推崇佛法僧三寶，並且願意焚燒一隻手臂來謝罪。皇帝批準了他的請求，並召集了僧團，舉辦盛大的齋會，以助他完成心願。志則法師絕食三日，登上高座，用燒紅的鐵塊烙自己的肉，直到皮肉裂開，又烙燒他的骨頭，全部燒成焦黑。然後用布纏繞，澆上蠟油，點燃后火焰騰起，光芒照亮了山谷。觀看的人都感到不安，而志則法師卻在唱誦經文和偈語，讚歎佛的功德，為大眾說法，言談歡笑如平常一樣。等到手臂完全燒盡，火焰熄滅后，他走下高座，跏趺而坐，進入禪定，七日後圓寂，享年四十三歲。
他擅長寫作文章，曾經撰寫誓願文七十多篇，在世間流傳，讀者深受感動。
隋朝的彥琮（Yàn Cóng）法師：
是趙郡柏人（Zhào Jùn Bǎi Rén）人，姓李。世代為官宦人家。他天性聰穎，記憶力強。十歲時，拜信都（Xìndū）的邊法師（Biān Fǎshī）出家，法名道江（Dào Jiāng），聽講《十地論》。十二歲時，在巏嵍山（Quān Wū Shān）誦讀《法華經》。不久之後，遊歷鄴都（Yè Dū），遍訪各處講席。後來返回家鄉的寺廟，開講《無量壽經》。當時的郡佐太原王邵（Tàiyuán Wáng Shào）對他非常敬仰。北齊武平初年，他前往晉陽（Jìnyáng）。恰逢文宣帝（Wénxuān Dì）西行，聽說了他的名聲，下詔在宣德殿（Xuāndé Diàn）講《仁王經》。皇帝、太后、後宮嬪妃以及文武百官都來參加。侍中高元海（Gāo Yuánhǎi）扶道江法師升座，國統僧都（Guótǒng Sēngdū）接待侍奉。二百名僧眾都是英俊之士。道江法師神采奕奕，談吐清晰明朗，剖析義理沒有滯礙。皇帝感到驚訝，認為非常難得，當時他才十四歲。十六歲時，父親去世，他守喪並受具足戒。戒本有一萬字，第二天傍晚他就能全部背誦。北周武帝廢除佛教，推崇老莊。道江法師開始改用之前的名字，蓄髮還俗，改穿俗服，用《周易》和老莊的學說，陪同朝廷辯論。皇帝所著的道教書籍《無上秘要》，他也參與了編寫。宣帝非常讚賞他，多次授予官職，他都沒有接受。朝士王邵（Wáng Shào）、辛德源（Xīn Déyuán）、陸開明（Lù Kāimíng）、唐怡（Táng Yí）等，都與他交好，稱他為文外的玄學朋友。大象二年，他開始為諸位賢士講解《般若經》。大定九年
【English Translation】 English version:
Such was the retribution. He resolved to go to the heavenly court to appeal and clarify the matter. Therefore, he went to the capital to submit a memorial, requesting the court to promote the Three Jewels (Buddhism, Dharma, and Sangha), and was willing to burn an arm as an apology. The emperor approved his request and gathered the Sangha to hold a grand vegetarian feast to help him fulfill his wish. Zhi Ze (Zhi Ze, a monk's name) fasted for three days, ascended the high seat, and used a red-hot iron to brand his flesh until it cracked, and then burned his bones until they were charred black. Then he wrapped it with cloth, poured wax on it, and the flames rose, illuminating the valleys. The viewers were uneasy, but Zhi Ze (Zhi Ze, a monk's name) chanted scriptures and gathas, praised the Buddha's virtues, and spoke to the public, talking and laughing as usual. When the arm was completely burned and the flames extinguished, he stepped down from the seat, sat in the lotus position, entered Samadhi (deep meditation), and passed away seven days later at the age of forty-three.
He was good at writing articles and had written more than seventy vows, which were circulated in the world and moved the readers.
Sui Dynasty's Yan Cong (Yàn Cóng, a monk's name):
He was from Bai Ren (Bǎi Rén) in Zhao Jun (Zhào Jùn), with the surname Li (Lǐ). His family had been officials for generations. He was naturally intelligent and had a strong memory. At the age of ten, he became a monk under Dharma Master Bian (Biān Fǎshī) of Xin Du (Xīn Dū), named Dao Jiang (Dào Jiāng), and listened to the Treatise on the Ten Grounds (Dashabhumika Sutra). At the age of twelve, he recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) on Quan Wu Mountain (Quān Wū Shān). Soon after, he traveled to Ye Du (Yè Dū) and visited various lecture halls. Later, he returned to his hometown temple and began to lecture on the Infinite Life Sutra (Amitabha Sutra). At that time, the prefectural assistant Wang Shao (Wáng Shào) of Taiyuan (Tàiyuán) greatly admired him. In the early years of the Wu Ping era of the Northern Qi Dynasty, he went to Jin Yang (Jìnyáng). Emperor Wen Xuan (Wén Xuān Dì) happened to be traveling west and heard of his reputation, so he ordered him to lecture on the Humane King Sutra (Ren Wang Jing) in the Xuan De Hall (Xuān Dé Diàn). The emperor, empress dowager, concubines, and civil and military officials all attended. The attendant Gao Yuanhai (Gāo Yuánhǎi) helped Dharma Master Dao Jiang (Dào Jiāng) ascend the seat, and the national Sangha leader (Guótǒng Sēngdū) received and served him. Two hundred monks were all talented people. Dharma Master Dao Jiang (Dào Jiāng) was energetic, his speech was clear and bright, and his analysis of the principles was unobstructed. The emperor was surprised and thought it was rare. At that time, he was only fourteen years old. At the age of sixteen, his father passed away, and he observed mourning and received the full precepts. The precepts were ten thousand words long, and he could recite them all by heart the next evening. Emperor Wu of the Northern Zhou Dynasty abolished Buddhism and promoted Lao-Zhuang. Dharma Master Dao Jiang (Dào Jiāng) began to use his previous name, grew his hair, returned to secular life, changed into secular clothes, and used the Book of Changes (I Ching) and the doctrines of Lao-Zhuang to accompany the court debates. He also participated in the writing of the Taoist book 'Supreme Secret Essentials' (Wu Shang Bi Yao) written by the emperor. Emperor Xuan (Xuān Dì) greatly appreciated him and repeatedly offered him official positions, but he did not accept them. The court officials Wang Shao (Wáng Shào), Xin Deyuan (Xīn Déyuán), Lu Kaiming (Lù Kāimíng), Tang Yi (Táng Yí), etc., were all on good terms with him and called him a metaphysical friend outside of literature. In the second year of the Daxing era, he began to explain the Prajna Sutra (Prajnaparamita Sutra) to the scholars. In the ninth year of the Dading era
。同沙門曇延等。得請依舊剃染。於是隋文帝方位冢宰。而琮年二十又五矣。二月十三日。帝受周禪。建元開皇。詔講筵四時。相繼勿怠。沐道者萬計。著內典文會集。𨤲正沙門唱導法。三年帝幸道壇。見老子化胡晝像怪之。詔沙門道士對誥。且詔蘇威楊素何妥張賓等詳定。時琮亦與焉。道士伏其妄。作辨教論二十五條。援據切實。詔贊譯新至梵夾。駕東巡。詔扈從。時煬帝在晉邸。出總河北。旋途並部上謁。講金光明勝鬘般若等經。秦王俊鎮太原。居其宅。一夕夢。人身金色三丈。授玻璃酒碗曰。可飲爾。辭以律所遮不敢。至是見王所事像如之。
十二年。詔住大興善寺。掌翻譯。每設大齋。琮為宣導。曲盡衷誠。帝顧之感動。住晉王日嚴寺。日閱大品法華楞伽維摩攝論十地等。仁壽初。送舍利葬并州開義寺。末年又葬復州龍蓋寺。瑞應莫殫紀。作舍利瑞圖經。國家祥瑞錄。大業二年。東都新治。沙門詣闕賀。詔特留敘舊。詔處洛陽上林翻經館林邑平。獲經五百六十四甲。一千三百五十餘部。多梨樹葉崑崙書者。詔送館。琮披攬。而編錄之為五卷。又分七例。所謂經律贊論方字雜書也。必用隋言譯。則當成二千二百餘捲雲。共裴矩修天竺記。前後譯經。凡二十三部。一百許卷。素患虛。冷六年七月二十四日發
【現代漢語翻譯】 現代漢語譯本 與沙門曇延等人一起，獲準恢復剃度染衣的僧侶身份。這時，隋文帝正擔任冢宰（古代官名，總管百官的官職），而智琮（僧人名）年方二十五歲。二月十三日，隋文帝接受了周朝的禪讓，改年號為開皇。下詔講經說法，四季相繼，不得懈怠。受教的僧侶數以萬計。撰寫內典文章，彙集成冊。整頓沙門的唱導之法。開皇三年，隋文帝駕臨道壇，見到老子化胡的畫像，覺得奇怪。於是下詔沙門和道士對質辯論，並詔令蘇威、楊素、何妥、張賓等人詳細審定。當時智琮也參與其中。道士們承認他們的虛妄，智琮撰寫了《辨教論》二十五條，援引依據切實。隋文帝下詔贊助翻譯新到的梵文經典。隋文帝駕車東巡，下詔智琮隨行。當時楊廣（後來的隋煬帝）在晉王府邸，總管河北事務。在返回途中，到并州拜見隋文帝，講解《金光明經》、《勝鬘經》、《般若經》等經典。秦王楊俊鎮守太原，住在他的宅邸。一天晚上，楊俊夢見一個人，身體呈金色，高三丈，遞給他一個玻璃酒碗，說：『可以喝這個。』楊俊以戒律所禁止為由拒絕了。等到他見到秦王所供奉的佛像時，發現和夢中的人一模一樣。 開皇十二年，隋文帝下詔智琮住持大興善寺，掌管翻譯佛經事務。每次舉行大型齋會，智琮都負責宣講引導，竭盡忠誠。隋文帝對此非常感動。智琮還住在晉王楊廣的日嚴寺，每天閱讀《大品般若經》、《法華經》、《楞伽經》、《維摩詰經》、《攝大乘論》、《十地經》等經典。仁壽初年，智琮將佛舍利送到并州開義寺安葬。晚年又將佛舍利安葬在復州龍蓋寺。所出現的祥瑞應驗，無法一一記載。智琮還撰寫了《舍利瑞圖經》、《國家祥瑞錄》。大業二年，東都洛陽新建成，僧侶們到皇宮祝賀。隋煬帝特意留下智琮敘舊。下詔將智琮安置在洛陽上林翻經館。林邑（古國名，在今越南南部）進貢，獲得梵文經書五百六十四夾，一千三百五十餘部，大多是用多梨樹葉和崑崙文字書寫的。隋煬帝下詔將這些經書送到翻經館。智琮披閱整理，編錄成五卷，又分為七類，即經、律、贊、論、方字、雜書。如果全部用隋朝的語言翻譯出來，應當能達到二千二百餘卷。智琮與裴矩一起修訂《天竺記》。前後翻譯佛經，共計二十三部，一百多卷。智琮素來患有虛寒之癥，大業六年七月二十四日發病。
【English Translation】 English version Together with the Shramana (Buddhist monk) Tan Yan and others, he was granted permission to resume the ordained life of a monk, including shaving his head and wearing monastic robes. At this time, Emperor Wen of the Sui Dynasty was serving as the Grand Tutor (an ancient official title, in charge of all officials), and Zhicong (the monk's name) was twenty-five years old. On the thirteenth day of the second month, Emperor Wen of the Sui Dynasty accepted the abdication of the Zhou Dynasty and changed the reign title to Kaihuang. He issued an edict that lectures on the scriptures should be given in succession throughout the four seasons without any懈怠 (xie dai: negligence). Tens of thousands of monks received instruction. He wrote articles on the inner canon and compiled them into a collection. He rectified the method of chanting and guiding by the Shramanas. In the third year of Kaihuang, Emperor Wen of the Sui Dynasty visited the Taoist altar and found the image of Lao Tzu (founder of Taoism) converting the barbarians strange. Therefore, he issued an edict for the Shramanas and Taoists to debate and ordered Su Wei, Yang Su, He Tuo, Zhang Bin, and others to review the debate in detail. At that time, Zhicong also participated in it. The Taoists admitted their falsehoods, and Zhicong wrote twenty-five articles of 'Distinguishing Teachings,' citing solid evidence. Emperor Wen of the Sui Dynasty issued an edict to sponsor the translation of newly arrived Sanskrit scriptures. Emperor Wen of the Sui Dynasty traveled east, and Zhicong was ordered to accompany him. At that time, Yang Guang (later Emperor Yang of the Sui Dynasty) was in the residence of the Prince of Jin, in charge of Hebei affairs. On the way back, he visited Emperor Wen of the Sui Dynasty in Bingzhou and lectured on the 'Golden Light Sutra,' 'Śrīmālādevī Siṃhanāda Sūtra,' 'Prajna Sutra,' and other scriptures. Prince Yang Jun was stationed in Taiyuan and lived in his residence. One night, Yang Jun dreamed of a person with a golden body, three zhang (ancient unit of length) tall, handing him a glass bowl of wine, saying, 'You can drink this.' Yang Jun refused on the grounds that it was forbidden by the precepts. When he saw the Buddha image enshrined by Prince Qin, he found it to be exactly the same as the person in the dream. In the twelfth year of Kaihuang, Emperor Wen of the Sui Dynasty issued an edict for Zhicong to reside in the Daxingshan Temple and be in charge of translating Buddhist scriptures. Every time a large vegetarian feast was held, Zhicong was responsible for preaching and guiding, with utmost sincerity. Emperor Wen of the Sui Dynasty was very moved by this. Zhicong also lived in the Riyansi Temple of Prince Yang Guang of Jin, reading the 'Mahaprajnaparamita Sutra,' 'Lotus Sutra,' 'Lankavatara Sutra,' 'Vimalakirti Sutra,' 'Mahayana-samgraha,' 'Dasabhumika Sutra,' and other scriptures every day. At the beginning of the Renshou era, Zhicong sent the Buddha's relics to be buried in the Kaiyi Temple in Bingzhou. In his later years, he buried the Buddha's relics in the Longgai Temple in Fuzhou. The auspicious omens that appeared cannot be fully recorded. Zhicong also wrote the 'Sutra on Auspicious Images of Relics' and the 'Records of Auspicious Omens of the Nation.' In the second year of the Daye era, the new Eastern Capital Luoyang was completed, and the monks went to the palace to congratulate. Emperor Yang of the Sui Dynasty specially kept Zhicong to reminisce about the past. He issued an edict to place Zhicong in the Shanglin Translation Hall in Luoyang. Linyi (an ancient country, in present-day southern Vietnam) paid tribute, obtaining 564 bundles and 1350 copies of Sanskrit scriptures, mostly written on Tala tree leaves and in Kunlun script. Emperor Yang of the Sui Dynasty issued an edict to send these scriptures to the Translation Hall. Zhicong read and organized them, compiling them into five volumes, and dividing them into seven categories, namely Sutras, Vinaya (rules of discipline), Praises, Treatises, Phonetics, and Miscellaneous Writings. If all of them were translated into the language of the Sui Dynasty, they should amount to more than 2,200 volumes. Zhicong and Pei Ju revised the 'Records of India' together. He translated a total of twenty-three scriptures, more than one hundred volumes. Zhicong had always suffered from deficiency and cold, and fell ill on the twenty-fourth day of the seventh month of the sixth year of Daye.
痢卒于館。年五十四。喪歸柏人葬。
隋𩇕淵
姓趙氏京兆武功人也。世累冠蓋。出家年十三。逮周禍之作。嘅佛日之淪匿。乃抉日自誓。無毀戒足。隋室隆尚正法。即再剃染。而慧業仍舊。自華嚴。地持。涅槃。十地皆一聞便講。眾莫不嘆伏。然其軏身范物。詎殫詳敘。嘗依靈裕法師于東夏。門人以其戇率侵易之。獨裕公異其器宇。引與之語。果穎㧞。大加賞識。曰誠吾徒也。遂燕寢與俱。入關屏跡終南山至相寺。及裕被詔入朝。每暇則過淵譚笑欣暢。且以其上所施予。為淵移寺路。知風水者善之。
大業七年。四月八日。以疾卒于所居寺。壽六十八。前卒之十日。忽平生所持瓦缽。無故破為五片。淵謂人曰。缽吾命也。今如此。五陰散矣。又方屬纊。鐘撞之嘶。破不成聲。弟子法琳。建塔立銘。
隋靖玄
姓趙氏。天水人也。七歲為郡學諸生。隋初受老子法。俄悉謝去。專志經部。而頻升高座。允迪玄徒。稟具已后。聲聞益播。然以秦涼習俗澆薄。欲𨤲正之。以永慧命。詔從焉。即頒進修之法。下河右使依用。元德太子。尤加欽挹。降令召至。仍俾大興善道場。盛弘講會。時粲法師在座謂曰。西土自道朗至今爾其接軫矣。會文帝升遐。郁興禪定。遂應詔居之。大業七年正月二十九
【現代漢語翻譯】 現代漢語譯本 痢疾發作死於旅館，享年五十四歲。遺體運回柏人安葬。
隋朝的𩇕淵（釋義：隋代僧人名）
俗姓趙，是京兆武功人。世代都是顯貴人家。十三歲出家。遇到北周滅佛，感嘆佛法衰落隱匿，於是刺血發誓，絕不毀壞戒律。隋朝推崇佛法，於是再次剃度出家，佛學修為依舊精進。對於《華嚴經》、《地持經》、《涅槃經》、《十地經》等，都是一聽就能講解，眾人都歎服。至於他端正自身行為來規範他人的事蹟，難以全部詳細敘述。曾經跟隨靈裕法師在東夏，門人因為他憨厚而輕視他，只有靈裕法師認為他器宇不凡，引他交談，果然聰穎過人，非常賞識他，說：『你真是我的弟子啊。』於是讓他同住一室。後來進入關中，隱居在終南山的至相寺。等到靈裕法師被詔入朝，每次有空閑就來找𩇕淵談笑，非常高興，並且用皇上賞賜給他的東西，為𩇕淵遷移寺廟道路。懂得風水的人都認為這樣做很好。
大業七年四月八日，因病死在所居住的寺廟，享年六十八歲。去世前十天，忽然他平生所用的瓦缽，無緣無故地破裂成五片。𩇕淵對人說：『缽是我的命啊，現在這樣，五陰要離散了。』又正當臨終時，寺廟撞鐘的聲音嘶啞，不成聲調。弟子法琳為他建造佛塔，樹立銘文。
隋朝的靖玄（釋義：隋代僧人名）
俗姓趙，是天水人。七歲時是郡學的學生。隋朝初年學習老子的學說，不久全部放棄，專心研究佛經，並且多次登上高座講經，確實能引導玄妙的佛法，接受具足戒以後，名聲更加遠播。然而因為秦涼一帶的風俗輕浮淺薄，想要匡正它，使佛法慧命得以永存，皇帝下詔同意。於是頒佈進修佛法的方法，下令河右地區遵照使用。元德太子尤其欽佩他，下令召見他，讓他主持大興善寺的道場，盛大地弘揚講經法會。當時粲法師在座，說：『西域自從道朗（釋義：僧人名）以來，直到現在，你真是接踵而至啊。』適逢文帝駕崩，靖玄致力於禪定，於是應詔居住在禪定之處。大業七年正月二十九
【English Translation】 English version He died of dysentery at the hostel, at the age of fifty-four. His body was returned to Bairen for burial.
Sui Dynasty's 𩇕淵 (Pinyin: Yuān, meaning: A monk's name in the Sui Dynasty)
His secular surname was Zhao, and he was from Wugong in Jingzhao. His family had been officials for generations. He left home at the age of thirteen. Encountering the persecution of Buddhism by the Northern Zhou Dynasty, he lamented the decline and concealment of the Buddha's teachings. Therefore, he vowed with blood that he would never break the precepts. When the Sui Dynasty promoted the orthodox Dharma, he was tonsured again, and his wisdom remained as before. He could lecture on the Avatamsaka Sutra (Huayan Jing), the Yogacarabhumi-sastra (Dichijing), the Nirvana Sutra (Nirpan Jing), and the Dasabhumika Sutra (Shidijing) after hearing them once, and everyone admired him. As for his deeds of rectifying himself to regulate others, it is difficult to describe them all in detail. He once followed Dharma Master Lingyu in Dongxia. His fellow disciples despised him for his simplicity, but only Master Yu recognized his extraordinary talent and invited him to talk. He was indeed intelligent and outstanding, and greatly appreciated him, saying, 'You are truly my disciple.' So he let him live in the same room. Later, he entered Guanzhong and lived in seclusion in Zhixiang Temple on Mount Zhongnan. When Yu was summoned to the court, he would visit Yuan for conversation and laughter whenever he had time, and used the things given to him by the emperor to relocate the temple road for Yuan. Those who understood Fengshui thought it was good.
On the eighth day of the fourth month of the seventh year of the Daye era, he died of illness in the temple where he lived, at the age of sixty-eight. Ten days before his death, the tile bowl he had used all his life suddenly broke into five pieces for no reason. Yuan said to people, 'The bowl is my life. Now that it is like this, the five skandhas (Wuyin) will be scattered.' Also, just as he was dying, the sound of the temple bell was hoarse and out of tune. His disciple Falin built a pagoda and erected an inscription for him.
Sui Dynasty's Jingxuan (Pinyin: Jìngxuán, meaning: A monk's name in the Sui Dynasty)
His secular surname was Zhao, and he was from Tianshui. At the age of seven, he was a student in the prefectural school. At the beginning of the Sui Dynasty, he studied Laozi's teachings, but soon abandoned them all and devoted himself to the study of Buddhist scriptures. He frequently ascended the high seat to lecture on the scriptures, and was indeed able to guide the profound Dharma. After receiving the complete precepts, his reputation spread even further. However, because the customs of the Qin and Liang regions were frivolous and shallow, he wanted to correct them so that the wisdom of the Dharma could be preserved forever. The emperor issued an edict agreeing to this. Therefore, he promulgated methods for cultivating the Dharma and ordered the He Right region to follow them. Crown Prince Yuande especially admired him and ordered him to be summoned. He was then ordered to preside over the Da Xingshan Temple's Dharma assembly and vigorously promote the Dharma lectures. At that time, Dharma Master Can was present and said, 'Since Daolang (Pinyin: Dàolǎng, meaning: A monk's name) in the Western Regions, until now, you have truly followed in his footsteps.' Coincidentally, Emperor Wen passed away, and Jingxuan devoted himself to meditation. Therefore, he responded to the edict and resided in the place of meditation. The twenty-ninth day of the first month of the seventh year of the Daye era.
日。無疾而化。春秋四十有三。玄姿性慈恕。遺言必棄骸林野。於是其鄉里慧嚴遵行之。旋收舍利。構塔於終南龍池寺之西岑。冀州沙門明則。文以銘之。用旌厥德。
明則始猶未有聲譽。及制覺觀寺碑。㒒射楊素見而奇焉。且奏住仁壽宮三善寺。東都譯經。又入館知綴緝。薛道衡曰。則公之文。屢發新采。英英獨照。隋末卒。有文集行世。
新修科分六學僧傳卷第十五 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十六
浙東沙門 曇噩 述
戒學
護教科(二)
唐智詵
字慧成姓徐氏徐州人。炫法師之弟也。生長西蜀。遍游律肆。以周武之禍。乃東入關。隱於終南太白之間。形影相弔。有隋光啟正法。招徠碩德。率先於長安弘闡毗尼。聽眾填擁。后以請戒者。諠擾日甚。乃辭入龍居山寺。以自燕息。蜀王秀。出為益州總管。意欲鎮靜坤維。廓清井絡因先與詵書。使導己志於民。且以邀詵。於是詵答之。其略曰。辱使至披閱循環。一言三複。文清淥水。理析秋毫。貧道宅身幽谷。四十餘載。不謂耆年有幸。運屬休明。伏惟相王殿下。德隆三古道振百王。攘臂而歸故里。衣錦而旋本邑。百姓有再生之期。萬
【現代漢語翻譯】 現代漢語譯本： 日，無疾而化（沒有疾病而去世）。春秋四十有三（享年四十三歲）。玄姿性慈恕（外貌莊嚴，性格慈悲寬容）。遺言必棄骸林野（遺囑一定要將遺體拋棄在山林荒野）。於是其鄉里慧嚴遵行之（於是他的鄉里人慧嚴遵照執行）。旋收舍利（不久后收取了他的舍利）。構塔於終南龍池寺之西岑（在終南山龍池寺西邊的山頂建造佛塔）。冀州沙門明則（冀州的沙門明則）。文以銘之（撰寫銘文來紀念他）。用旌厥德（用來表彰他的德行）。 明則始猶未有聲譽（明則最初還沒有什麼聲譽）。及制覺觀寺碑（等到他撰寫了覺觀寺的碑文）。㒒射楊素見而奇焉（㒒射楊素見到後感到驚奇）。且奏住仁壽宮三善寺（並且上奏讓他住在仁壽宮的三善寺）。東都譯經（在東都翻譯佛經）。又入館知綴緝（又進入館中負責整理編輯）。薛道衡曰（薛道衡說）。則公之文（明則的文章）。屢發新采（屢次展現新的光彩）。英英獨照（光芒四射，獨自照耀）。隋末卒（在隋朝末年去世）。有文集行世（有文集流傳於世）。 新修科分六學僧傳卷第十五 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳 新修科分六學僧傳卷第十六 浙東沙門曇噩述 戒學 護教科(二) 唐智詵 字慧成姓徐氏徐州人（字慧成，姓徐，徐州人）。炫法師之弟也（是炫法師的弟弟）。生長西蜀（在西蜀長大）。遍游律肆（廣泛遊歷研究律宗）。以周武之禍（因為周武帝的滅佛事件）。乃東入關（於是向東進入關中）。隱於終南太白之間（隱居在終南山太白山之間）。形影相弔（孤身一人，與自己的身影相伴）。有隋光啟正法（隋朝興盛，重新弘揚佛法）。招徠碩德（招攬有德之士）。率先於長安弘闡毗尼（率先在長安弘揚毗尼）。聽眾填擁（聽眾非常多）。后以請戒者諠擾日甚（後來因為請求受戒的人越來越多，非常喧鬧）。乃辭入龍居山寺（於是辭別，進入龍居山寺）。以自燕息（以便自己能夠安靜休息）。蜀王秀（蜀王秀）。出為益州總管（出任益州總管）。意欲鎮靜坤維（想要鎮定局勢）。廓清井絡（整頓社會秩序）。因先與詵書（因此事先寫信給智詵）。使導己志於民（讓他引導自己的意願于百姓）。且以邀詵（並且以此邀請智詵）。於是詵答之（於是智詵回覆了他）。其略曰（大意是說）。辱使至披閱循環（承蒙您派使者送來書信，反覆閱讀）。一言三複（對您的話語再三思考）。文清淥水（您的文章像清水一樣清澈）。理析秋毫（道理分析得像秋毫一樣細緻）。貧道宅身幽谷（貧僧我居住在幽深的山谷中）。四十餘載（四十多年）。不謂耆年有幸（沒想到晚年有幸）。運屬休明（遇到了太平盛世）。伏惟相王殿下（我恭敬地認為相王殿下）。德隆三古道振百王（您的德行超過了古代的聖賢，您的道義振興了歷代的君王）。攘臂而歸故里（您揚起手臂回到故鄉）。衣錦而旋本邑（身穿華麗的官服回到自己的家鄉）。百姓有再生之期（百姓有了重生的希望）。萬
【English Translation】 English version: He passed away without illness. His age was forty-three. His appearance was dignified, and his nature was compassionate and forgiving. His last words were that his body should be abandoned in the forests and fields. Thereupon, his fellow villagers, led by Huiyan (慧嚴), followed his instructions. Soon after, they collected his relics and built a pagoda on the western peak of Longchi Temple (龍池寺) in Zhongnan Mountain (終南山). The monk Mingze (明則) from Ji Province (冀州) composed an inscription to commemorate him and to extol his virtues. Initially, Mingze (明則) did not have much reputation. However, after he composed the inscription for Jueguan Temple (覺觀寺), 㒒射 Yang Su (楊素) saw it and was amazed. He then recommended Mingze to reside at San Shan Temple (三善寺) in Renshou Palace (仁壽宮). He translated scriptures in the Eastern Capital (東都) and also entered the library to oversee the compilation and editing of texts. Xue Daoheng (薛道衡) said, 'The writings of Master Ze (則公) repeatedly display fresh brilliance, shining brightly and uniquely.' He passed away at the end of the Sui Dynasty (隋朝). His collected works were circulated in the world. Newly Revised Classified Biographies of Eminent Monks, Volume 15 卍 Newly Continued Collection, Volume 77, No. 1522, Newly Revised Classified Biographies of Eminent Monks Newly Revised Classified Biographies of Eminent Monks, Volume 16 Compiled by the Monk Tan'e (曇噩) of Eastern Zhejiang (浙東) Discipline Studies (戒學) Protecting the Nation (二) Tang Dynasty (唐) Zhi Shen (智詵) His courtesy name was Huicheng (慧成), and his surname was Xu (徐). He was from Xuzhou (徐州). He was the younger brother of Dharma Master Xuan (炫法師). He grew up in Western Shu (西蜀) and traveled extensively to study the Vinaya (律). Due to the persecution of Buddhism by Emperor Wu of the Northern Zhou Dynasty (周武之禍), he went east into Guanzhong (關中) and lived in seclusion between Zhongnan Mountain (終南) and Taibai Mountain (太白), living a solitary life. When the Sui Dynasty (隋) revived the orthodox Dharma, it recruited virtuous individuals. He took the lead in propagating the Vinaya in Chang'an (長安), and the audience was packed. Later, because the requests for ordination became increasingly noisy, he resigned and entered Longju Mountain Temple (龍居山寺) to rest. Shu King Xiu (蜀王秀) was appointed as the Chief Administrator of Yizhou (益州), intending to stabilize the region and cleanse the social order. Therefore, he first wrote a letter to Zhi Shen (智詵), asking him to guide his intentions to the people and also to invite Zhi Shen. Thereupon, Zhi Shen replied, saying in brief, 'I am honored to have received your envoy and have read your letter repeatedly. I have pondered over your words again and again. Your writing is as clear as pure water, and your reasoning is as fine as autumn hair. This humble monk has lived in secluded valleys for over forty years. I never expected to be fortunate in my old age to encounter a time of peace and prosperity. I respectfully believe that Your Highness, the Prince Regent (相王殿下), possesses virtues that surpass the ancients and a path that revitalizes the kings of the past. You have rolled up your sleeves and returned to your homeland, returning to your native place in glorious attire. The people have the hope of rebirth, and ten thousand'
物有息肩之。望。劍南長幼。並俟來蘇。豈藉微風。自然草靡。當勸諸首領。越境參迎。
秀得報焚香作禮。以示軍中曰。人物之歸。律師力也。詵自爾還蜀。住法聚寺。道俗殊崇向。嘗設大齊。炫法師在座。詵捉箸問之曰。此處護凈否。炫曰初還囪遽。不護凈也。詵擲箸而起曰。寧啖屠兒食。何致啖此洋銅哉。時眾數千俱散去。其嚴憚若此。僧道恢者性勇暴。遙見輒走匿。或曰卿於他人。未嘗有畏者。而何獨畏詵律師耶曰渠佛法中王。何得不畏。曰以卿膂力。自可敵渠百數十耳。復奚畏曰今吾望見之。則已百脈俱沈。四肢不舉。尚敢言敵。
武德元年十月一日。無疾而逝。壽八十。
唐普曠
俗姓樊氏。扶風人。七歲依上圓禪師出家。為沙彌。居山餌柏。一十五載。日夕看誦勤至。進具后。行頭陀法。乞食人間。棲林宿冢。二十餘載。后游聚落講席。聽其議論。即升高座以講。皆新奇穎㧞。而聽者莫不悅服。方周武龍潛。每抗河辨。嘗居樊川。人有索其首者。曠引刀將刎。其人止之。又從索耳。刖慧之無難色。周建德間。將廢二教。關中五眾不安。曠躬詣帝廷陳諫。弗聽。退而遂混俗焉。帝置通道觀。以存李宗。仍養學士三百人于內。選佛道奇材充之。曠以義理精通。任居學正。項之罷。
【現代漢語翻譯】 現代漢語譯本： 百姓渴望休養生息，劍南地區的父老鄉親都盼望著您帶來安寧。這並非是藉助微小的風力，而是自然而然地像草隨風倒一樣。應該勸說各地的首領，越過邊境來迎接您。 秀得到訊息后焚香作禮，向軍中眾人宣告說：『百姓歸順，都是律師（指詵律師）的功勞啊！』詵律師之後回到蜀地，住在法聚寺，受到僧俗兩界的極高崇敬。他曾經舉辦大型齋會，炫法師也在座。詵律師拿起筷子問他：『這裡護持清凈嗎？』炫法師回答說：『剛回來匆忙，沒有護持清凈。』詵律師放下筷子起身說：『寧可吃屠夫的食物，怎麼能吃這不乾淨的東西呢！』當時數千人都散去了。他就是這樣嚴厲令人畏懼。僧人道恢，性格勇猛暴烈，遠遠看見詵律師就跑開躲藏。有人問他說：『你對其他人，從來沒有畏懼過，為什麼唯獨害怕詵律師呢？』道恢回答說：『他是佛法中的王者，怎麼能不害怕呢？』那人說：『憑你的力氣，足以抵擋他百十個人。又有什麼可怕的呢？』道恢回答說：『現在我望見他，就已經百脈俱沉，四肢無力，還敢說抵擋嗎？』 武德元年十月初一，詵律師無疾而終，享年八十歲。 唐朝的普曠（Tang Pu Kuang）法師 俗姓樊氏，是扶風人。七歲時依止上圓禪師出家，做沙彌。在山中以松柏為食，過了十五年。日夜勤奮地看經誦經。受具足戒后，奉行頭陀行，在人間乞食，在樹林和墳墓中住宿，過了二十多年。後來遊歷各地的聚落講席，聽取他們的議論。隨即登上高座開講，他的見解都新奇穎拔，聽眾無不悅服。當週武帝還未顯露頭角時，普曠法師常常據理力爭。他曾經住在樊川，有人要取他的首級，普曠法師拿起刀就要刎頸，那人阻止了他。又有人要割他的耳朵，普曠法師像慧可斷臂一樣毫無難色。周建德年間，將要廢除佛教和道教，關中地區的僧眾感到不安。普曠法師親自到皇帝的朝廷上陳述勸諫，皇帝不聽。普曠法師退而隱遁於世俗之中。皇帝設定通道觀，用來儲存李氏宗脈，還在其中供養了三百名學士，選拔佛道兩教的奇才來充實。普曠法師因為精通義理，被任命為學正。後來通道觀被廢除。
【English Translation】 English version: The people longed for rest and recuperation. The elders and children of Jiannan (a region in ancient China) all hoped that you would bring peace. This is not relying on a slight breeze, but naturally like grass bending with the wind. You should persuade the leaders of various regions to cross the border to welcome you. Upon receiving the news, Xiu (a person's name) burned incense and paid respects, announcing to the army: 'The people's allegiance is due to the efforts of Lawyer (referring to Lawyer Shen)!' Lawyer Shen then returned to Shu (ancient name for Sichuan province), residing in Faju Temple, and was highly revered by both monks and laypeople. He once held a large vegetarian feast, and Dharma Master Xuan was also present. Lawyer Shen picked up his chopsticks and asked him: 'Is this place kept clean?' Dharma Master Xuan replied: 'Having just returned in haste, it has not been kept clean.' Lawyer Shen put down his chopsticks and stood up, saying: 'I would rather eat the food of a butcher than eat this unclean thing!' At that time, thousands of people dispersed. He was so strict and feared. The monk Dao Hui (a person's name), with a brave and violent nature, would run away and hide whenever he saw Lawyer Shen from afar. Someone asked him: 'You have never feared anyone else, why are you so afraid of Lawyer Shen?' Dao Hui replied: 'He is the king in the Buddhadharma, how can I not be afraid?' That person said: 'With your strength, you can withstand a hundred or so of him. What is there to fear?' Dao Hui replied: 'Now when I see him, all my pulses sink, and my limbs are powerless. How dare I say I can withstand him?' On the first day of the tenth month of the first year of the Wude era (618 AD), Lawyer Shen passed away without illness, at the age of eighty. Tang Dynasty's Pu Kuang (Tang Pu Kuang) Dharma Master His secular surname was Fan, and he was from Fufeng (a place name). At the age of seven, he left home to become a monk under Zen Master Shang Yuan, becoming a novice monk. He lived in the mountains, eating pine and cypress, for fifteen years. He diligently read and recited scriptures day and night. After receiving full ordination, he practiced the dhuta practices, begging for food among people, and lodging in forests and tombs for more than twenty years. Later, he traveled to various village lecture halls, listening to their discussions. He would then ascend the high seat to lecture, and his views were novel and outstanding, pleasing all listeners. When Emperor Zhou Wu was still in obscurity, Dharma Master Pu Kuang often argued with reason. He once lived in Fanchuan (a place name), and someone wanted to take his head. Dharma Master Pu Kuang picked up a knife and was about to cut his throat, but that person stopped him. Someone else wanted to cut off his ears, and Dharma Master Pu Kuang showed no difficulty, like Huike (Bodhidharma's successor) cutting off his arm. During the Jian De era of the Zhou Dynasty, when Buddhism and Taoism were about to be abolished, the monks in the Guanzhong (a region in ancient China) area felt uneasy. Dharma Master Pu Kuang personally went to the emperor's court to present his advice, but the emperor did not listen. Dharma Master Pu Kuang retreated and hid among the common people. The emperor established the Tongdao Temple to preserve the Li clan lineage, and also supported three hundred scholars within it, selecting talented individuals from both Buddhism and Taoism to fill it. Dharma Master Pu Kuang, because of his thorough understanding of the principles, was appointed as the head of studies. Later, the Tongdao Temple was abolished.
復擢任岐山從事。氈裘紗帽。鬢垂帽外。帽系頷下。以為常。公事判斷如流。稍繁劇。竟去曰。我本道人。誰能堪此。隋祖相周。先立菩薩僧百二十人。其相不剃剪。而冠服如俗禮。並訪求前日之有聲者。為之。曠寔當其一焉。俄悉仍舊。居興善寺一日道士。共移通道觀鐘于玄都觀曰已得旨矣。曠率其屬。爭之曰。我學正也。宜得鐘。道士相觀散去。煬帝在御。詔居禪定寺。大業末。詔任僧綱。武德三年三月卒于慈門寺。春秋七十三。遺命捨身。不須塋壟。弟子拾萃余骸。塔於終南龍池峰。
唐曇選
姓崔。高陽人。天恣鑲瑋。不偶時俗。通經惟務大義而已。不以文句琑屑為學。然尤𨗉于涅槃。晚居並部之興國寺。每眾集。必推坐端。酬問之間。辭辨宏放。嬰其鋒輒推挫。時人以豹選。目人揚諒之亂。賊以興國寺為甲坊。以武德寺為食坊。及揚素以官軍入城賊皆就擒。且責問諸僧。為賊巢穴狀。僧辭曰。王力嚴切。不敢遮約。蓋謂鎮守者。有以激變之也。於是素怒曰。初激變時。且有幾僧諫王而被殺者。所云王力嚴切。不亦誣乎。此其情皆同反。可依軍法行事。時選出眾對曰。比者不軌之民。動于天紀。皆由慈悲之化。陵遲至此。誠僧等之罪。公幸見教。豈敢逃責。素乃悅。因悉屏退僧眾。而獨留選論議
【現代漢語翻譯】 現代漢語譯本 又被提拔擔任岐山的地方官。他穿著氈裘，戴著紗帽，鬢髮垂在帽子外面，帽子用帶子繫在下巴上，這成了他的常態。處理公務判斷如流水般順暢。後來公務稍微繁重，他竟然離職而去，說：『我本來就是個修道之人，誰能受得了這些。』隋文帝輔佐北周時，先設立菩薩僧一百二十人，這些僧人不剃髮，而是戴帽子穿俗人的衣服。並且訪求之前有名望的人來擔任。曠寔就是其中之一。不久，一切又恢復了舊制。他住在興善寺，有一天，道士們要把通道觀的鐘搬到玄都觀，說已經得到了皇帝的旨意。曠寔率領他的部下，前去爭奪，說：『我是學正，應該由我來保管鐘。』道士們互相看了看，就散去了。隋煬帝在位時，下詔讓他住在禪定寺。大業末年，下詔任命他為僧綱。武德三年三月，在慈門寺去世，享年七十三歲。遺囑死後捨身，不需要墳墓。弟子們收集了他剩下的骸骨，建塔於終南山的龍池峰。
唐朝的曇選
姓崔，是高陽人。天生資質美好，不合於世俗。通讀經書只求明白大義，不以咬文嚼字為學問。但他尤其精通《涅槃經》。晚年住在并州的興國寺。每次大眾聚集，他必定被推舉到上座。在問答之間，他的言辭辯論宏大奔放，觸及其鋒芒的人往往會退縮。當時的人用『豹選』來稱呼他。楊諒作亂時，賊人把興國寺作為製造鎧甲的工坊，把武德寺作為供應伙食的工坊。等到楊素率領官軍進入城中，賊人都被擒獲。楊素責問眾僧，說他們為賊人提供巢穴。僧人們辯解說：『因為王爺的命令嚴厲，不敢違抗。』這裡所說的王爺，指的是鎮守此地的人，他們用嚴厲的命令激起了變亂。於是楊素憤怒地說：『當初發生變亂時，還有幾位僧人勸諫王爺而被殺害的，你們所說的王爺命令嚴厲，難道不是誣陷嗎？』認為這些僧人的情況都和叛賊一樣，可以按照軍法處置。當時曇選從人群中站出來回答說：『近來這些不守法度的百姓，擾亂了綱紀，都是因為慈悲的教化衰落到這種地步，確實是僧人們的罪過。您有幸來教導我們，我們怎麼敢逃避責任呢？』楊素聽了很高興，於是把僧眾都屏退，只留下曇選來和他討論佛法。
【English Translation】 English version He was again promoted to serve as an official in Qishan. He wore felt robes and a gauze hat, with his sideburns hanging outside the hat, and the hat tied under his chin. This became his usual attire. He handled official affairs with fluent judgment. Later, when the official duties became slightly more burdensome, he actually resigned, saying, 'I am originally a Daoist, who can bear this?' When Emperor Wen of Sui assisted the Northern Zhou, he first established one hundred and twenty Bodhisattva monks. These monks did not shave their heads but wore hats and secular clothes. He also sought out those who had been famous in the past to serve. Kuang Shi was one of them. Soon, everything returned to the old system. He lived in Xing'an Temple. One day, Daoists wanted to move the bell of Tongdao Temple to Xuandu Temple, saying that they had received the emperor's decree. Kuang Shi led his subordinates to fight for it, saying, 'I am the Xue Zheng (學正, Director of Studies), I should be in charge of the bell.' The Daoists looked at each other and dispersed. When Emperor Yang of Sui was in power, he issued an edict for him to live in Chanding Temple. At the end of the Daye era, he issued an edict appointing him as Senggang (僧綱, Buddhist Administrator). In March of the third year of the Wude era, he died in Cimen Temple at the age of seventy-three. He left a will to donate his body after death and did not need a tomb. His disciples collected his remaining bones and built a pagoda on Longchi Peak of Zhongnan Mountain.
Tanxuan (曇選) of the Tang Dynasty
His surname was Cui, and he was from Gaoyang. He was naturally gifted and did not conform to worldly customs. He only sought to understand the great meaning of the scriptures and did not regard literal interpretation as learning. However, he was particularly proficient in the Nirvana Sutra. In his later years, he lived in Xingguo Temple in Bingzhou. Whenever the assembly gathered, he was always pushed to the seat of honor. In the course of questions and answers, his words and arguments were grand and unrestrained, and those who encountered his sharp edge would often retreat. People at the time called him 'Leopard Selection'. During Yang Liang's rebellion, the rebels used Xingguo Temple as a workshop for making armor and Wude Temple as a workshop for supplying food. When Yang Su led the government troops into the city, the rebels were all captured. Yang Su questioned the monks, saying that they provided nests for the rebels. The monks argued, 'Because the king's orders were strict, we dared not disobey.' The king referred to here was the one guarding this place, and they used strict orders to incite the rebellion. Then Yang Su said angrily, 'When the rebellion first broke out, there were several monks who advised the king and were killed. Isn't it slanderous to say that the king's orders were strict?' He believed that the situation of these monks was the same as that of the rebels and could be dealt with according to military law. At that time, Tanxuan stood out from the crowd and replied, 'Recently, these lawless people have disturbed the order of the world, all because the teachings of compassion have declined to this point, which is indeed the fault of the monks. You are fortunate to teach us, how dare we escape responsibility?' Yang Su was very happy, so he dismissed all the monks and only left Tanxuan to discuss the Dharma with him.
。迫莫始罷去。餘僧亦無所問。大業之季。兵饑薦臻。分衛莫足給。興國倉廩雖富。客僧尤為閽守者拒絕。選念以為此滅法徴。每操杖逐閽者。而進客于堂。日盈座。子弟以卑少。噤莫敢語。久之眾約。獨許選納。客余不得為例。後置大槍房中。日以所受于常住。與諸乞丐。而得者併爲饘粥手斟酌。列坐群餓。而賦之惟均。迄歲稔罔怠。眾賴以活。
國初沙門智滿。有重名。居義興新寺。聽學去來。餘三百人。規制嚴整。一日選竟造寺庭詰曰。卿等飽食暖衣。政復何所進修。而風聲洋溢。其無乃罔冒歟。且吾徒之所行。必據經誥。今茲所據。寔何經。曰方等經懺。曰試為我讀之。才閱首卷曰。此經有四卷。可使四人一時讀也。沙門道綽從旁曰一時讀。則聽者或至昏亂。曰吾聽豈同汝聽耶。於是四卷一時讀。讀未竟遽止之曰。陀羅尼力。有如此者。又曰。流俗矯詐。蠹蝕佛法。汝能知所憑藉則庶幾。
武德八年。閉門養痾。益自省。問候者充牣廡宇。選尸臥。引衣舒足曰。吾茲定生何處乎。道綽曰。阿阇黎西方樂土。名安養國。彼佛愿重。欲往生者。無不攝受。選咄之曰。為身求樂吾非汝儔。綽曰審若爾則無生耶。曰無生則無所不生。遂掩息。壽九十五。
唐法通
龍泉石樓人。地屬隰州。群
【現代漢語翻譯】 現代漢語譯本：於是迫莫停止離開。其餘的僧人也沒有什麼可問的了。大業末年，戰亂和饑荒接連發生，寺院分發食物不足以供給僧眾。興國寺的糧倉雖然富足，但來掛單的僧人常常被看門人拒絕。釋選念認為這是佛法衰敗的徵兆，每次都拿著棍子驅趕看門人，而將掛單的僧人引進寺堂，每天都坐滿了人。寺里的年輕僧人因為地位卑微，都噤聲不敢說話。時間久了，大家約定，只允許釋選念接納掛單僧人，其餘的人不得效仿。後來他在房中放置大槍，每天將從常住獲得的食物，分給各位乞丐。得到食物的人一起動手煮粥，斟酌分給列坐的飢餓之人，力求分配均勻。直到年成好了也不懈怠，很多人都依賴他活了下來。 唐朝初期，沙門（指佛教出家修行的人）智滿，很有名望，住在義興郡的新寺。來聽學的人很多，有三百多人。寺院的規矩非常嚴整。有一天，釋選念來到寺院的庭院，質問道：『你們吃得飽穿得暖，究竟有什麼進修？卻名聲很大，恐怕是虛假冒充的吧？而且我們修行的人，必須依據經書。現在你們所依據的，究竟是什麼經？』他們回答說是《方等經懺》。釋選念說：『試著為我讀一下。』才讀了第一卷，釋選念就說：『這部經有四卷，可以四個人同時讀。』沙門道綽（人名）從旁邊說：『同時讀，那麼聽的人可能會昏亂。』釋選念說：『我聽和你們聽能一樣嗎？』於是四個人同時讀，還沒讀完，釋選念就立刻制止他們說：『陀羅尼（咒語）的力量，竟然有如此威力。』又說：『世俗之人虛假欺詐，侵蝕佛法。你們如果能知道所憑藉的經典，或許還有希望。』 武德八年，釋選念閉門養病，更加深刻地反省自己。前來看望他的人擠滿了屋子。釋選念躺著，拉起衣服，伸出腳說：『我這次會往生到哪裡呢？』道綽說：『阿阇黎（梵語，意為導師）會往生到西方極樂世界，名叫安養國（西方極樂世界的別稱）。那裡的佛（指阿彌陀佛）願力深重，想要往生的人，沒有不被接納的。』釋選念斥責他說：『為自己求快樂，我不是你的同類。』道綽說：『如果這樣，那麼您是無生（指證悟涅槃）嗎？』釋選念說：『無生則無所不生（指證悟后可以自由自在地示現）。』於是停止了呼吸，享年九十五歲。 唐朝的法通（人名） 是龍泉石樓人，隸屬於隰州。
【English Translation】 English version: Then Po Mo stopped and left. The rest of the monks had nothing to ask. In the late years of the Daye era, wars and famines occurred frequently, and the temple's distribution of food was insufficient to supply the monks. Although the granaries of Xingguo Temple were rich, visiting monks were often rejected by the gatekeepers. Shi Xuan Nian believed that this was a sign of the decline of Buddhism. Every time, he would drive away the gatekeepers with a stick and bring the visiting monks into the temple hall, which was filled with people every day. The young monks in the temple, because of their low status, kept silent and dared not speak. After a long time, everyone agreed that only Shi Xuan Nian was allowed to accept visiting monks, and the rest were not allowed to follow suit. Later, he placed a large spear in the room and distributed the food he received from the monastery to the beggars every day. Those who received the food worked together to cook porridge, carefully dividing it among the seated hungry people, striving for an even distribution. He did not slacken even when the harvest was good, and many people depended on him to survive. In the early Tang Dynasty, the Shramana (Buddhist monk) Zhiman was very famous and lived in the Xin Temple in Yixing County. Many people came to listen to his teachings, more than three hundred people. The rules of the temple were very strict. One day, Shi Xuan Nian came to the courtyard of the temple and questioned: 'You are well-fed and well-clothed, what kind of cultivation do you have? Yet your reputation is great, I'm afraid it's false and pretentious, right? Moreover, we practitioners must rely on scriptures. What scriptures are you relying on now?' They replied that it was the 'Fangdeng Jing Chan'. Shi Xuan Nian said: 'Try to read it for me.' After reading the first volume, Shi Xuan Nian said: 'This scripture has four volumes, and four people can read it at the same time.' The Shramana Daochuo (name of a person) said from the side: 'If you read it at the same time, the listeners may become confused.' Shi Xuan Nian said: 'Is my listening the same as yours?' So four people read it at the same time. Before they finished reading, Shi Xuan Nian immediately stopped them and said: 'The power of the Dharani (mantra) is so great.' He also said: 'Worldly people are false and deceitful, eroding Buddhism. If you can know the scriptures you rely on, perhaps there is still hope.' In the eighth year of the Wude era, Shi Xuan Nian closed his door to recuperate and reflected on himself more deeply. Those who came to visit him filled the house. Shi Xuan Nian lay down, pulled up his clothes, and stretched out his feet, saying: 'Where will I be reborn this time?' Daochuo said: 'Acharya (Sanskrit, meaning teacher) will be reborn in the Western Paradise, called the Land of Bliss (another name for the Western Paradise). The Buddha (referring to Amitabha Buddha) there has deep vows, and no one who wants to be reborn is not accepted.' Shi Xuan Nian scolded him and said: 'I am not your kind to seek pleasure for myself.' Daochuo said: 'If so, then are you without birth (referring to the realization of Nirvana)?' Shi Xuan Nian said: 'Without birth, then there is nothing that is not born (referring to the freedom to manifest after enlightenment).' Then he stopped breathing and died at the age of ninety-five. Fa Tong (name of a person) of the Tang Dynasty Was a native of Shilou in Longquan, belonging to Xizhou.
山險隘。夐僻見圖諜。多幽僧介士居之。風俗尤薄惡。游僧或有道于其間者。以不知所向而問。其人則遭灰面之辱。通時雖未出家。每厭苦之。開皇末。舉室從釋。謂人曰。吾今乃得脫杻械。辭鉗[金*犬]矣。抵州委二男二女並妻于僧尼寺。己以弟子。禮事通化寺明法師。自爾道風所被。盡汾晉。莫不推慕。村邑聚落。月建齋會。且則餅餌相饋遺以解齋。高門大第。直造堂奧無擁滯。主人迎笑。如舊知識。此其習俗至今。
嘗值縣令于甲野間。問通何僧。曰山客。令命拘繫以聽。通即絕粒。繞獄行道。是夕狐鳴令聽事。尊幼寢寐不能安。且欲縱之。通不肯曰。我方以為樂。雖縱我焉適哉。且不食行道自若。狐夕鳴益甚。又明日父老相與譬解。乃引去。
又暮投宿一村舍。犬嚙脛。血濡踵。犬尋震死。傳者異焉。
唐法藏
潁川潁陰荀氏子也。三歲喪父。十歲喪母。孤獨孑遺。無所依賴。周天和二年。藏生二十二歲矣。上適於二月八日。度僧以祈福。藏因剃落。四年皇子生。詔選名德于醴泉宮。藏復與其數。時武帝在春坊。趨至殿下。以鮮卑語。問眾僧。眾僧不時對。藏獨進以鮮卑語答所問。廷臣皆喜。詔謂道人身小而膽大。乃敢答太子語如此。仍賜錢獎諭。由是恩眷優渥。
建德二
【現代漢語翻譯】 現代漢語譯本： 山路險峻狹窄。偏遠的地方只能在地圖上看到。很多隱居的僧人和隱士居住在那裡。當地的風俗尤其粗俗惡劣。雲遊的僧人如果有些道行，因為不知道該往哪裡去而向當地人問路，就會遭到被往臉上抹灰的侮辱。通時雖然還沒有出家，但常常厭惡這種痛苦。開皇末年，全家跟隨他一起出家。他對人說：『我現在才算擺脫了枷鎖，辭別了鉗子和狗鏈啊。』他到達州后，把兩個兒子和兩個女兒連同妻子都託付給寺院的僧尼。自己則作為弟子，禮事通化寺的明法師。從此以後，他的道風所傳播到的地方，遍及整個汾州和晉州，沒有誰不推崇仰慕。村莊和聚落，每月都舉辦齋會，並且用糕餅互相饋贈來解除齋戒。達官貴人的府邸，可以直接進入堂屋深處，沒有阻礙。主人迎接並笑著，就像老朋友一樣。這種習俗一直延續至今。
曾經在田野間遇到縣令。縣令問『通』是哪個僧人。有人回答說是『山裡的僧人』。縣令命令拘捕他聽候發落。通時隨即開始絕食，繞著監獄行走。當天晚上，狐貍在縣令的聽事房鳴叫，家裡的老小都睡不安穩。縣令想要釋放他，通時不肯，說：『我正覺得快樂呢，即使放了我，又能到哪裡去呢？』而且他不吃飯，行走如常。狐貍晚上鳴叫得更加厲害。又過了一天，當地的父老鄉親一起勸解，才把他領走。
又一次，傍晚投宿在一個村舍。狗咬了他的小腿，血沾濕了腳後跟。那條狗隨即震死了。傳播這件事的人都覺得很奇異。
唐 法藏（Tang Fazang）
是潁川郡潁陰縣荀氏的子弟。三歲時喪父，十歲時喪母。孤獨地遺留下來，無所依靠。周朝天和二年，法藏二十二歲。皇上恰好在二月八日，通過度僧來祈福。法藏因此剃度出家。四年後，皇子出生。皇帝下詔在醴泉宮選拔有名的僧人。法藏也參與其中。當時周武帝在春坊，快步走到殿下，用鮮卑語詢問眾僧。眾僧一時無法回答。法藏上前用鮮卑語回答了所問的問題。朝廷大臣都很高興。皇帝詔令說：『這個道人身材矮小卻膽子很大，竟然敢這樣回答太子的問話。』於是賞賜錢財以示獎勵。從此以後，皇帝對他的恩寵非常優厚。
建德二年
【English Translation】 English version: The mountain paths are treacherous and narrow. Remote places are only seen on maps. Many secluded monks and hermits reside there. The local customs are particularly crude and wicked. If a wandering monk with some attainment asks for directions because he doesn't know where to go, he will suffer the humiliation of having ashes smeared on his face. Tongshi, although not yet a monk, often detested this suffering. At the end of the Kaihuang era, his whole family followed him to become monks. He said to people, 'Now I am finally free from shackles, bidding farewell to the collar and dog chain.' Upon arriving in the prefecture, he entrusted his two sons and two daughters, along with his wife, to the monks and nuns of the temple. He himself, as a disciple, served Master Ming of Tonghua Temple. From then on, his influence of the Dharma spread throughout the entire Fen and Jin regions, and no one did not admire him. Villages and settlements held monthly vegetarian feasts, and exchanged cakes and pastries as gifts to break the fast. The mansions of high-ranking officials could be entered directly into the inner halls without obstruction. The hosts welcomed and smiled, as if they were old acquaintances. This custom continues to this day.
Once, he encountered a county magistrate in the fields. The magistrate asked who 'Tong' was. Someone replied that he was 'the monk from the mountain'. The magistrate ordered him to be arrested for questioning. Tongshi immediately began to fast, walking around the prison. That night, foxes cried in the magistrate's office, and the elders and children of the family could not sleep peacefully. The magistrate wanted to release him, but Tongshi refused, saying, 'I am enjoying myself here. Even if you release me, where can I go?' Moreover, he did not eat, and walked as usual. The foxes cried even louder at night. The next day, the local elders persuaded him to leave.
Another time, he stayed overnight in a village house. A dog bit his shin, and blood soaked his heel. The dog then died suddenly. Those who heard about it found it strange.
Tang Fazang (唐法藏 - Tang Dynasty Monk Fazang)
He was a descendant of the Xun family of Yingyin County, Yingchuan Prefecture. He lost his father at the age of three and his mother at the age of ten. He was left alone and without support. In the second year of the Tianhe era of the Zhou Dynasty, Fazang was twenty-two years old. The emperor happened to be ordaining monks on the eighth day of the second month to pray for blessings. Fazang was thus ordained. Four years later, the emperor's son was born. The emperor issued an edict to select famous monks at Liquan Palace. Fazang also participated. At that time, Emperor Wu of Zhou was in Chunfang, and he quickly walked to the hall and asked the monks in the Xianbei language. The monks could not answer immediately. Fazang stepped forward and answered the question in the Xianbei language. The court officials were all pleased. The emperor decreed, 'This Daoist is small in stature but very brave, daring to answer the prince's question in this way.' So he rewarded him with money to show his appreciation. From then on, the emperor's favor towards him was very generous.
In the second year of the Jian'de era
年。徙居終南之紫蓋山。三年正月八日。偶得杏實七枚于絕頂。食之甘美。然地僻天寒。卒不知所從來云。未幾。而廢教之禍起。唯藏山居。獨若無與。如是八年。每念下山。以身徇法。大象元年九月。扣關將謁帝。吏訶止之。武侯府上大夫柘王猛。次大夫乙婁謙。詰所自。及朋侶施主姓名。藏辭曰。貧道以山林為家居。鳥獸為徒侶。草木為糧粒。且溥天之下。莫非王土。而紫蓋山陛下之畿甸。若是則朋侶施主。皆陛下也。尚何他問哉。猛等以聞。詔曰朕欲以菩薩儀相治化。此僧既近自紫蓋山來。其今長鬚發。著衣冠。為陟岵寺主。詔內史沛國公宇文譯。檢校施行。內史次大夫唐怡元行恭以為非先制不奉詔。十月復謁于城東。引妙莊嚴王二子諫父事。且曰陛下昔為臣子。不能匡諫。遂致先帝。毀聖典。冶靈像。其酷甚於秦之焚書坑儒。上怒。詔即殺之。沛公為營救。上少解。因問沛公曰。道人怖否。進曰。道人愚戇。不知忌諱。身觸刑憲。安能無怖。上愁然變色曰。此固佛經所謂護鵝比丘也。昔聞其事。今見其人。是又可殺乎。宜原之。賜菩薩衣冠。主陟岵寺如前詔。藏遽引辭。愿自便。詔御史鮑宏。聽藏於萬年長安藍田盩屋鄠杜五縣。遊行。以俟尋訪。大象二年五月二十五日。惰文帝以冢宰。作興教法。六月藏下山
。復從剃落。施法服一具。雜彩十五段。青州棗一石。還山。七月又承命下山。議化事。十五日詔景陵公。偕藏檢校。度僧百二十人。並賜法衣以歸。獨留藏宿相府。
大定元年二月十二日。隋受周禪。改元開皇十五日。詔追前度諸僧。于大興善寺行道。二年詔內史舍人趙偉。命所司。月給藏伏苓棗杏蘇油柴炭等料物。以為恒。十四年。自請罷所給料物。武侯將軍素和業。捐宅構寺。以奉藏。右僕射蘇威。並建寺之大殿尊像。藏齋萬僧。以落之。於是舍人裴矩。宣詔曰。藏禪師落髮僧首。且躬設大齋。弘法之盛其孰可等。今所住寺。可名法濟。久之慈及畜類。鵝知時旋繞佛座。犳過中不食。煬帝居晉邸。其少子夭殂。寓瘞于藏寺。將出鎮淮海。手書銘。以勒之曰。世途若幻。生死如浮。殤子何短。彭祖何修。嗚呼予子。有逝無留。永為法種。長依梵儔。因以靈壽杖。施藏曰。每䇿此時。幸相憶也。藏曰。王以愛子。留寄法門眷焉。其情能復忘乎。是猶杖之於藏也。王不能忘。藏其敢忘哉。十六年。上幸齊州不豫。諸王貴人。造觀音像。為上祝禧。詔迎置法濟寺供養。仁壽元年。上造等身釋迦六驅。詔如前迎置。大業二年。元德太子薨。凡嚴薦功德。必委藏營治。大業之季。詔易九宮為寺。以藏補充太平宮寺上座
【現代漢語翻譯】 現代漢語譯本 又剃度出家，施捨一套僧衣，各種顏色的綵綢十五段，青州棗一石，然後返回山中。七月，再次奉命下山，商議募化之事。十五日，皇帝下詔景陵公，與藏（指藏禪師）一起檢校，度化僧人一百二十人，並賜予法衣讓他們返回。唯獨留下藏（指藏禪師）住在相府。
大定元年二月十二日，隋朝取代了周朝，改年號為開皇。開皇十五日，皇帝下詔追回之前度化的僧人，在大興善寺舉行佛事活動。二年，皇帝下詔內史舍人趙偉，命令有關部門每月供給藏（指藏禪師）茯苓、棗、杏、酥油、柴炭等物料，作為慣例。十四年，藏（指藏禪師）自己請求停止供給這些物料。武侯將軍素和業捐出自己的住宅建造寺廟，用來供奉藏（指藏禪師）。右僕射蘇威也建造了寺廟的大殿和佛像。藏（指藏禪師）設齋供養一萬僧人，以慶祝寺廟建成。於是舍人裴矩宣讀詔書說：『藏禪師是落髮僧人的首領，而且親自設大齋，弘揚佛法的盛況，有誰能比得上呢？現在他所居住的寺廟，可以命名為法濟寺。』時間長了，他的慈悲心甚至普及到動物，鵝知道時間，會圍繞佛座盤旋；犳（一種野獸）過了中午就不吃東西。隋煬帝在晉王府居住時，他的小兒子夭折，寄葬在藏（指藏禪師）的寺廟裡。將要出鎮淮海時，他親手書寫銘文，刻在石碑上，寫道：『世間道路如同夢幻，生死就像浮萍。早夭的孩子多麼短暫，彭祖的壽命多麼長久。唉，我的孩子，已經逝去不再停留，永遠作為佛法的種子，長久地依傍著僧眾。』因此將靈壽杖施捨給藏（指藏禪師），說：『每當拄著這根杖的時候，希望您能想起我。』藏（指藏禪師）說：『大王因為愛子，把他留在佛門，眷戀之情，難道能夠忘記嗎？這就像把杖寄存在我這裡一樣，大王不能忘記，我怎麼敢忘記呢？』
開皇十六年，隋文帝前往齊州，身體不適。各位王爺貴人，建造觀音像，為皇帝祈福。皇帝下詔迎請觀音像，安置在法濟寺供養。仁壽元年，皇帝制造了等身釋迦牟尼佛像和六驅（指儀仗隊），下詔像之前一樣迎請安置。大業二年，元德太子去世，凡是需要嚴設薦福功德的儀式，必定委託藏（指藏禪師）來操辦。大業末年，皇帝下詔將九宮改為寺廟，讓藏（指藏禪師）補充太平宮寺的上座。
【English Translation】 English version Again, he was tonsured and given a set of monastic robes, fifteen pieces of various colored silks, and one dan (石，unit of dry measure) of Qingzhou dates before returning to the mountain. In the seventh month, he was again ordered to descend the mountain to discuss almsgiving. On the fifteenth day, Emperor Yang of Sui issued an edict to Duke Jingling, together with the monk Zang (referring to Chan Master Zang), to oversee the ordination of one hundred and twenty monks, and bestowed Dharma robes upon them for their return. Only Zang (referring to Chan Master Zang) was left to stay at the Prime Minister's residence.
On the twelfth day of the second month of the first year of the Great Stability (Da Ding) era, the Sui Dynasty replaced the Zhou Dynasty, and the reign was changed to Kaihuang. On the fifteenth day of Kaihuang, an edict was issued to recall all the monks ordained previously to conduct Buddhist ceremonies at the Daxingshan Temple. In the second year, Emperor Yang of Sui issued an edict to Zhao Wei, a secretary of the Inner History Department, ordering the relevant departments to provide Zang (referring to Chan Master Zang) with materials such as poria cocos, dates, apricots, ghee, firewood, and charcoal every month as a regular provision. In the fourteenth year, Zang (referring to Chan Master Zang) himself requested to discontinue the provision of these materials. General Su Heye of the Military Guard donated his residence to build a temple to honor Zang (referring to Chan Master Zang). Su Wei, the Right Minister of Works, also built the temple's main hall and statues. Zang (referring to Chan Master Zang) held a vegetarian feast for ten thousand monks to celebrate the completion of the temple. Thereupon, Secretary Pei Ju proclaimed the imperial edict, saying, 'Chan Master Zang is the leader of the tonsured monks, and he personally holds a grand vegetarian feast. Who can compare to the magnificence of his propagation of the Dharma? The temple where he now resides may be named Fajisi (法濟寺, Temple of Dharma Salvation).' Over time, his compassion extended even to animals. Geese knew the time and would circle the Buddha's seat; leopards (犳, a type of wild animal) would not eat after noon. When Emperor Yang of Sui resided in the Jin Prince's mansion, his youngest son died prematurely and was buried in Zang's (referring to Chan Master Zang) temple. When he was about to take up his post in Huaihai, he personally wrote an inscription to be engraved on a stone tablet, which read: 'The paths of the world are like illusions, and life and death are like floating duckweed. How short is the life of a premature child, and how long is the life of Peng Zu? Alas, my child, you have passed away and will not remain, forever as a seed of the Dharma, abiding with the monastic community.' Therefore, he gave the Lingshou staff to Zang (referring to Chan Master Zang), saying, 'Whenever I lean on this staff, I hope you will remember me.' Zang (referring to Chan Master Zang) said, 'Your Majesty, because of your love for your son, you have left him in the Buddhist gate. How can I forget your affection? It is as if you have entrusted the staff to me. Your Majesty cannot forget, how dare I forget?'
In the sixteenth year of Kaihuang, Emperor Wen of Sui went to Qizhou and fell ill. The princes and nobles built Guanyin (觀音, Avalokiteśvara) statues to pray for the emperor's well-being. The emperor issued an edict to welcome the Guanyin statues and enshrine them in Fajisi (法濟寺, Temple of Dharma Salvation) for worship. In the first year of Renshou, the emperor commissioned life-size Shakyamuni Buddha statues and six qu (六驅, ceremonial escorts), and issued an edict to welcome and enshrine them as before. In the second year of Daye, Crown Prince Yuande passed away. Whenever solemn ceremonies for accumulating merit were required, they were always entrusted to Zang (referring to Chan Master Zang) to manage. At the end of the Daye era, the emperor issued an edict to convert the Nine Palaces into temples, and Zang (referring to Chan Master Zang) was appointed to fill the position of senior monk in the Taiping Palace Temple.
。貞觀初。淮安王首隆敬慕。俄而王薨。藏亦云逝。三年葬干阜南雲際寺。沙門孝才。為銘辭。刻之貞石。
唐明瞻
姓杜氏。恒州石邑人也。少有操行。年逾志學。已復淹貫經史。郡舉充賦。不從命。尋依飛龍山應覺寺剃落俄聽大論于鄴下大集寺。道場法師輪下。會廢法。乃遁之東郡山谷間。及隋受禪。詔住相之法藏。寺開皇三年。詔翻譯。仍徙居大興善寺。頃之眾舉知寺任。大業二年。僧有以愚戇。犯朝憲者。有司以聞。時上方盛陳軍旅。將郊見怒曰條制久頒。義須致敬。今諸僧皆前佇。無復禮貌何也。於是黃老士女。莫不匍匐羅拜。而僧則自若。瞻因出衆對曰。陛下必欲尊教。則固法服不合敬俗。詔曰。若以法服不敬俗。宋武奚為行之。曰彼無道之君。又豈可以上並聖明哉。帝連問者五。且使舍人遍語之。終不拜。帝顧左右。錄抗辨者名。明日瞻詣闕陳謝。帝夷然。即詔二禪定寺。各饌合京僧眾。䞋以束帛。后謂宰臣曰。今天下為大法而不畏生死者僅一僧蓋指瞻也詔住禪定眾因舉充知事上座。總攝寺務。入國朝仍舊。貞觀初。詔對內殿賜食。食畢。從容備陳慈悲之理。上大悅。詔斷屠殺。每歲以三月六日皆蔬素。凡昔日征討行陣之處。必置佛寺。以憑濟度。如同州昭云。晉州慈雲。呂州普濟。汾州
【現代漢語翻譯】 現代漢語譯本：貞觀初年（貞觀是唐太宗的年號），淮安王首隆非常敬慕他。不久淮安王去世，明藏也說自己將要離世。三年後，人們將他安葬在干阜南邊的雲際寺。沙門（出家修道的人）孝才為他撰寫了墓誌銘，並刻在石碑上。
唐朝明瞻（Tang Mingzhan）
明瞻俗姓杜，是恒州石邑人。他從小就有好的品行，到了學習的年齡，就已經精通經史。郡里推舉他去服徭役，但他沒有聽從。後來他到飛龍山應覺寺出家。不久之後，他在鄴下大集寺道場法師的座下聽講《大論》。遇到廢除佛法，於是逃到東郡的山谷中。等到隋朝建立，朝廷下詔讓他住在相州法藏寺。開皇三年（隋文帝年號），朝廷下詔翻譯佛經，於是他搬到大興善寺。不久，大家推舉他擔任寺院的負責人。大業二年（隋煬帝年號），有個僧人因為愚蠢冒犯了朝廷的法令，有關部門上報了這件事。當時隋煬帝正準備出兵打仗，非常生氣地說：『法令頒佈很久了，理應受到尊重。現在這些僧人都站在前面，沒有一點禮貌，這是為什麼？』於是那些信奉黃老之術的士人和婦女，都匍匐在地叩拜，只有僧人像原來一樣。明瞻於是從人群中走出來回答說：『陛下如果真的想尊重佛教，那麼就應該允許僧人保持他們的法服，不應該讓他們行世俗的禮節。』隋煬帝說：『如果說法服可以不敬俗禮，那麼宋武帝為什麼還要這樣做呢？』明瞻說：『他是沒有德行的君主，怎麼能和聖明的陛下相比呢？』隋煬帝連續問了五次，並且讓舍人把他的話傳達給明瞻，但他始終不肯下拜。隋煬帝回頭對左右的人說，記錄下這個敢於辯論的人的名字。第二天，明瞻到朝廷謝罪，隋煬帝沒有責怪他。隨即下詔在二禪定寺，各自準備齋飯供養京城的僧人，並賞賜束帛。後來隋煬帝對宰相說：『現在天下爲了佛法而不怕死的人，只有這一個僧人。』這裡指的就是明瞻。朝廷下詔讓他住在禪定寺，大家推舉他擔任知事上座，總管寺院的事務。到了唐朝，仍然和以前一樣。貞觀初年，朝廷下詔讓他在內殿對答，並賜予食物。吃完飯後，他從容地陳述了慈悲的道理，唐太宗非常高興。下詔禁止屠殺，每年三月六日都吃素。凡是過去征討作戰的地方，都必須建造佛寺，用來超度亡靈。如同同州的昭云寺，晉州的慈雲寺，呂州的普濟寺，汾州……
【English Translation】 English version: In the early years of the Zhenguan era (the reign of Emperor Taizong of Tang), Prince Shoulong of Huai'an deeply admired him. Soon after, Prince Huai'an passed away, and Mingzang also declared his impending departure. Three years later, he was buried at Yunji Temple, south of Ganfu. The Shramana (ascetic) Xiao Cai composed an epitaph for him, which was engraved on a stone tablet.
Tang Mingzhan
Mingzhan's secular surname was Du, and he was a native of Shiyi in Hengzhou. He possessed good character from a young age, and by the time he reached the age of learning, he was already well-versed in the classics and histories. The prefecture recommended him for corvée labor, but he refused to comply. Later, he went to Yingjue Temple on Feilong Mountain to become a monk. Soon after, he listened to the 'Great Treatise' under the Dharma Master of the Da Ji Temple in Ye. Encountering the suppression of Buddhism, he fled to the valleys of Dongjun. When the Sui Dynasty was established, the court issued an edict for him to reside at the Fazang Temple in Xiangzhou. In the third year of the Kaihuang era (reign of Emperor Wen of Sui), the court issued an edict to translate Buddhist scriptures, so he moved to the Daxingshan Temple. Soon, he was elected by the community to be in charge of the temple. In the second year of the Daye era (reign of Emperor Yang of Sui), a monk foolishly violated the laws of the court, and the matter was reported by the relevant authorities. At that time, Emperor Yang of Sui was preparing for military campaigns and was very angry, saying, 'The laws have been promulgated for a long time and should be respected. Now these monks are all standing in front without any manners, why is that?' Thereupon, the scholars and women who believed in Huang-Lao (Taoism) prostrated themselves on the ground, while the monks remained as they were. Mingzhan then stepped forward from the crowd and replied, 'If Your Majesty truly wishes to respect Buddhism, then you should allow the monks to keep their monastic robes and not require them to perform secular rituals.' Emperor Yang of Sui said, 'If monastic robes can exempt one from secular rituals, then why did Emperor Wu of Song still perform them?' Mingzhan said, 'He was an unvirtuous ruler, how can he be compared to Your Majesty?' Emperor Yang of Sui asked five times in succession and had his attendants convey his words to Mingzhan, but he still refused to prostrate himself. Emperor Yang of Sui turned to his attendants and said, 'Record the name of this person who dares to argue.' The next day, Mingzhan went to the court to apologize, but Emperor Yang of Sui did not blame him. He then issued an edict for the Er Chan Ding Temples to each prepare vegetarian meals to offer to the monks of the capital and bestowed them with silk. Later, Emperor Yang of Sui said to his ministers, 'Now, in the world, the only monk who is not afraid of death for the sake of the Dharma is this one.' This refers to Mingzhan. The court issued an edict for him to reside at the Chan Ding Temple, and he was elected by the community to be the senior seat in charge of affairs, overseeing the temple's affairs. In the Tang Dynasty, it remained the same as before. In the early years of the Zhenguan era, the court issued an edict for him to answer questions in the inner palace and bestowed him with food. After the meal, he calmly explained the principles of compassion, and Emperor Taizong was very pleased. He issued an edict to prohibit slaughter and to observe vegetarianism every year on the sixth day of the third month. Wherever there had been campaigns and battles in the past, temples must be built to deliver the souls of the dead. Such as Zhaoyun Temple in Tongzhou, Ciyun Temple in Jinzhou, Pujin Temple in Luzhou, Fenzhou...
。弘濟。治州昭福。鄭州等慈。洛州照覺。七寺之創。寔自瞻發之。瞻則磬衣盂之資。歲饌千僧。並書大乘經論施學者。以報母恩。俄徙太乙山智炬寺。則其齒已邁矣。益以衰憊。須醫療。乃歸興善就藥物。尋盛設共養。延請京城大德辭訣。玄齡房公如晦杜公。以歸檀幣山積。明日返智炬。坐念凈土。告侍者曰。阿彌陀佛來也。頃之又曰。二大菩薩亦至。吾于經中所說觀門悉有成就。所未成就者。餘四門耳。今既具見。一何快哉。遂奄爾而逝。二年十月二十七日也。壽七十。奉命阇維。反火滅。骸骨栓索全具。惟頂上曄曄有紫光。遽瘞于巖下。
唐慧乘
彭城劉氏子。其先出漢裔。祖欣。梁直前將軍瑯邪太守。父雅。陳兵部郎中。
叔祖智強。少出家。負重名。陳任廣陵大僧正。善成實論及大涅槃。乘年十二即師事強。服膺講席。十六白強。聽智嚼法師成實論。于楊都之莊嚴寺。時有陳方繼梁統。而武帝尤崇尚教門。屢閱仁王。盛張齋席。乘因獲對御論義。辭辨絕出倫輩。上為眷眄。四月八日。上又于寺義集。乘豎佛果出二諦外義。有法師。舊居開泰。后入祇洹。問曰。為佛果出二諦外。為二諦出佛果外。乘質曰。為法師出開泰。為開泰出法師。曰如鴛鴦不棲圊廁。曰釋提桓因不與鬼住。曰鳩翅羅
鳥。不宿枯樹。曰大海不宿死屍。皭時在座嘆曰。勍敵也。其鋒難當。就上前。脫所著天柱納伽黎賞之。由是聲譽益起。桂陽王。毛尚書。江㒒射。等並伸敬慕。
隋初太尉晉王于江都。建慧日道場。乘奉教旨遷住仍蒙待以家僧之禮邀與入朝遇凈影慧遠於講次。談論若傾注。遠驚歎曰。何物吳僧如此。世豈復有愈於此者乎。蓋未嘗相識。而創見之也。歸慧日。益縱材辨。寺之宿碩。咸屈伏。王聞之喜。賞帛百縑。隋高祖。將巡岱宗。駐蹕伊洛。詔遣江南關東大德。登殿豎義。乘應詔。答者靡抗。上嗟異。隋開皇十七年。出所積。以金玉裝飾香臺一具。施維揚永福寺。隋大業六年。詔諸郡。別選三大德于東都四方館。闡仁王經。仍詔乘充大講主。連三晝夜不臥。駕幸張掖從之。詔為高昌王麹氏。開金光明。麹以發佈地。籍乘升座。
八年上幸東都。京師造七層木塔二。薦皇考妣也。因詔乘持舍利以葬。俄而公卿士庶。列樹勝幢。三十餘所。自興善寺。迎佛靈骨。至禪定寺。乘演仁王經十二年。詔寫龜茲國旃檀像于東都。以賜郡國。武德四年。國家初定天下。詔謂凡經亂地。僧之是非。難以分別。議于州縣。可置一寺。寺留三十僧。以示寬恩。其餘壹從汰去。上以洛陽天下之都會。固非他處所得比擬。然而雖
【現代漢語翻譯】 現代漢語譯本：鳥兒不在枯樹上棲息。有人說大海不容納死屍。道乘當時在座，感嘆道：『真是強勁的對手啊，他的鋒芒難以抵擋。』於是上前脫下自己所穿的天竺納伽黎（一種袈裟）贈送給他。因此，道乘的聲譽更加顯赫。桂陽王、毛尚書、江㒒射等人，都對他表示敬佩和仰慕。
隋朝初年，太尉晉王在江都建立了慧日道場。道乘奉旨遷居到那裡，仍然受到晉王以對待家僧的禮遇。晉王邀請道乘入朝，道乘在講經時遇到了凈影慧遠，兩人談論起來，就像水傾瀉一樣流暢。慧遠驚訝地感嘆道：『這是什麼吳地的僧人，竟然如此了不起！世上難道還有比他更優秀的人嗎？』他們之前從未相識，這是慧遠第一次見到道乘。回到慧日道場后，道乘更加充分地發揮自己的才能和辯才，寺廟裡那些年長的有學問的僧人都被他折服。晉王聽說了這件事，非常高興，賞賜給他一百匹絲綢。隋高祖將要巡視泰山，駐紮在伊洛。皇帝下詔派遣江南、關東的大德高僧，登上殿堂闡述佛法義理。道乘應詔前往，沒有人能與他抗衡。隋高祖感嘆他的才能出衆。隋開皇十七年，道乘拿出自己積攢的財物，用金玉裝飾了一座香臺，捐贈給維揚永福寺。
隋大業六年，皇帝下詔給各個郡，另外選拔三大德高僧到東都四方館，宣講《仁王經》。皇帝又下詔讓道乘擔任大講主。他連續三天三夜沒有睡覺。隋煬帝前往張掖，道乘跟隨前往。皇帝下詔為高昌王麹氏講解《金光明經》。麹氏用頭髮鋪在地上，請道乘升座。
大業八年，隋煬帝駕臨東都。京城建造了兩座七層木塔，用來祭奠隋煬帝的父母。於是，皇帝下詔讓道乘拿著舍利安葬。不久，公卿士庶紛紛豎立起高大的經幢，有三十多座。從興善寺迎請佛的靈骨，到禪定寺。道乘宣講《仁王經》十二年。皇帝下詔在東都臨摹龜茲國的旃檀佛像，賜給各個郡國。武德四年，國家剛剛安定，皇帝下詔說，凡是經過戰亂的地方，僧人的情況難以分辨，可以在州縣設定一座寺廟，寺廟保留三十個僧人，以此來顯示寬大的恩德，其餘的僧人一律遣散。皇上認為洛陽是天下的都會，本來就不是其他地方可以相比的，但是...
【English Translation】 English version: Birds do not roost on withered trees. It is said that the great sea does not harbor corpses. Dao Cheng (name of a monk) who was present at the time, sighed and said, 'Truly a formidable opponent, his sharpness is difficult to withstand.' Thereupon, he stepped forward and took off the Tianzhu Nāga garment (a type of kasaya) he was wearing and presented it to him. As a result, Dao Cheng's reputation grew even more prominent. The Prince of Guiyang, Minister Mao, Jiang 㒒she, and others all expressed their respect and admiration for him.
In the early Sui Dynasty, Grand Commandant Prince Jin established the Wisdom Sun (Hui Ri) Dharma Assembly in Jiangdu. Dao Cheng was ordered to move there and was still treated with the courtesy of a family monk by Prince Jin. Prince Jin invited Dao Cheng to the court, and Dao Cheng met Jingying Huiyuan (name of a monk) during a lecture. When they discussed, it was as fluent as pouring water. Huiyuan exclaimed in surprise, 'What kind of Wu monk is this, to be so outstanding! Could there be anyone in the world more excellent than him?' They had never met before; this was Huiyuan's first time seeing Dao Cheng. After returning to the Wisdom Sun Dharma Assembly, Dao Cheng further displayed his talents and eloquence, and the senior and learned monks of the temple were all subdued by him. Prince Jin was very pleased to hear of this and rewarded him with a hundred bolts of silk. Emperor Gaozu of Sui was about to inspect Mount Tai and stationed himself in Yiluo. The emperor issued an edict to send eminent monks from Jiangnan and Guandong to ascend the hall and expound the Dharma principles. Dao Cheng responded to the edict and went, and no one could contend with him. Emperor Gaozu praised his outstanding talent. In the seventeenth year of the Kaihuang era of the Sui Dynasty, Dao Cheng took out the wealth he had accumulated and decorated a incense altar with gold and jade, donating it to Yongfu Temple in Weiyang.
In the sixth year of the Daye era of the Sui Dynasty, the emperor issued an edict to various prefectures to select three eminent monks to go to the Sifang Pavilion in Dongdu to expound the Benevolent King Sutra (Ren Wang Jing). The emperor also issued an edict appointing Dao Cheng as the chief lecturer. He did not sleep for three consecutive days and nights. Emperor Yang of Sui went to Zhangye, and Dao Cheng followed. The emperor issued an edict to explain the Golden Light Sutra (Jin Guang Ming Jing) for King Qu of Gaochang. King Qu spread his hair on the ground and invited Dao Cheng to ascend the seat.
In the eighth year of the Daye era, Emperor Yang of Sui visited Dongdu. Two seven-story wooden pagodas were built in the capital to commemorate Emperor Yang of Sui's parents. Thereupon, the emperor issued an edict for Dao Cheng to take the relics and bury them. Soon, officials and commoners erected tall sutra banners, more than thirty in number. The Buddha's relics were welcomed from Xingshan Temple to Chanding Temple. Dao Cheng lectured on the Benevolent King Sutra for twelve years. The emperor issued an edict to copy the sandalwood statue of Kucha in Dongdu and bestow it on various prefectures. In the fourth year of the Wude era, when the country was newly stabilized, the emperor issued an edict saying that in places that had experienced war, the situation of the monks was difficult to distinguish. A temple could be established in each prefecture, and the temple would retain thirty monks to show great kindness, and all other monks would be sent away. The emperor believed that Luoyang was the metropolis of the world and could not be compared to other places, but...
有偽鄭之變。猶許二百餘僧。住同華寺況乘嘗被污。而上素所欽向。亦莫之問。詔住勝光寺。寺寔秦國功德也。八年駕幸國學。行釋奠禮。先是堂列三座。擬敘三宗。而儒杰釋雄。李之俊偉。皆云合霧擁。以快觀聽。制曰。老教孔教。此土先宗。釋教后興。宜崇客禮。其令老先之孔次之。釋又次之。時乘受眾所推挹。已升座。聞制不覺失色。今上方在秦邸。位居百僚上。直視乘曰。但敷帝德。余無所慮。乘乃唱曰。上天下地。榮貴所資。緣業所由。必宗佛聖。今將敘大致。合具禮儀。併合掌虔跪。使師資有據。於是自皇儲已下。皆降席跪聽。乘則前贊帝德。次述釋宗。后以二難。雙徴兩教。上加嘆美。頃之制問曰。昨有道士潘誕奏。以為悉達太子。不能得佛。六年求道。方得成佛。是則道能生佛。佛由道成。道。是佛之父師。佛乃道之子弟。故佛經云。求于無上正真之道。又曰體解大道。發無上意。外國語云。阿耨菩提。晉翻無上大道。以此言之。道大佛小。亦可知矣。乘對制。其略曰。聃生於週末佛出於周初。計其世。則二十許王。論其年則三百餘載。豈有昭王時佛。退求敬王時道乎。曏者道士李仲卿。所敘之道。有太上大道。先天地生。鬱勃洞虛之中。煒燁玉清之上。是佛之師。不言周之老聃也。三皇無聃。五帝
【現代漢語翻譯】 現代漢語譯本 有偽鄭之變（指政治動亂）。即使這樣，仍然允許二百多位僧人住在同華寺。況且智乘（僧人名）曾經被玷污，但皇上向來欽佩他，也沒有過問。皇上下詔讓他住在勝光寺，這座寺廟實際上是秦國的功德。貞觀八年，皇上駕臨國學，舉行釋奠禮。此前，殿堂上排列著三個座位，打算用來排列三教（儒、釋、道）。而儒家的傑出人物和佛教的雄辯之士，如李之俊偉，都說像雲霧聚集一樣，希望能大飽眼福。皇上下令說：『老教（道教）和孔教（儒教），是這片土地上先有的宗教。佛教是後來興起的，應該崇尚賓客之禮。』於是命令老教排在最前面，孔教排在第二位，佛教排在最後。當時，智乘受到眾人推崇，已經升座。聽到皇上的命令，不禁臉色大變。現在皇上還在秦王府，地位在百官之上，直接看著智乘說：『只管宣揚帝王的功德，其餘的不用擔心。』智乘於是唱道：『上天之下，榮華富貴所依靠的，因緣業力所產生的，必定是佛和聖人。現在將要敘述大致，合乎禮儀，並且合掌虔誠跪拜，使師資有所依據。』於是從皇太子以下，都離開座位跪著聽。智乘於是先讚揚帝王的功德，然後敘述佛教的宗旨，最後用二難（佛教的兩種難題）來同時質問兩教（儒教和道教）。皇上更加讚歎。不久，皇上下令問道：『昨天有道士潘誕上奏，認為悉達太子（Siddhartha，佛教創始人釋迦牟尼的本名），不能直接成佛，用了六年時間求道，才得以成佛。這樣說來，道能生佛，佛由道而成。道，是佛的父師，佛是道的子弟。所以佛經上說，求于無上正真之道。又說體解大道，發無上意。外國語說，阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺），晉朝翻譯為無上大道。用這些話來說，道大佛小，也是可以知道的。』智乘回答皇上的命令，大略是說：『老聃（Lao Dan，老子）生於週末，佛（Buddha，佛陀）出於周初。計算他們的世代，則相隔二十多個王。論他們的年份，則相隔三百多年。哪裡有昭王時的佛，退而求敬王時的道呢？先前道士李仲卿所敘述的道，有太上大道，先天地而生，在鬱勃洞虛之中，煒燁玉清之上，是佛的老師，不是說周朝的老聃。三皇沒有老聃，五帝』
【English Translation】 English version There was the 'Pseudo-Zheng Disturbance' (referring to political turmoil). Even so, more than two hundred monks were still allowed to reside in Tonghua Temple. Moreover, Zhi Cheng (name of a monk) had once been defiled, but the Emperor had always admired him and did not inquire about it. The Emperor issued an edict allowing him to reside in Shengguang Temple, which was actually a meritorious deed of the Qin state. In the eighth year of the Zhenguan era, the Emperor visited the National Academy and held the Shi Dian ceremony (a Confucian ritual). Prior to this, three seats were arranged in the hall, intending to rank the three teachings (Confucianism, Buddhism, and Taoism). And the outstanding figures of Confucianism and the eloquent monks of Buddhism, such as Li Zhijunwei, all said it was like clouds gathering, hoping to feast their eyes. The Emperor ordered: 'Laoism (Taoism) and Confucianism are the original religions of this land. Buddhism arose later and should be treated with the courtesy of a guest.' So he ordered Laoism to be ranked first, Confucianism second, and Buddhism last. At that time, Zhi Cheng was highly regarded by the crowd and had already ascended the seat. Hearing the Emperor's order, he couldn't help but change color. Now that the Emperor was still in the Qin Prince's mansion, his position was above all officials, and he looked directly at Zhi Cheng and said: 'Just proclaim the Emperor's virtues, and don't worry about the rest.' Zhi Cheng then chanted: 'Above heaven and below earth, what glory and wealth rely on, and what karmic causes produce, must be the Buddhas and sages. Now we are going to narrate the general outline, in accordance with etiquette, and with palms together and devout kneeling, so that the teachers and disciples have a basis.' So from the Crown Prince down, they all left their seats and knelt to listen. Zhi Cheng then first praised the Emperor's virtues, then narrated the tenets of Buddhism, and finally used two dilemmas (two difficult questions of Buddhism) to simultaneously question the two teachings (Confucianism and Taoism). The Emperor praised him even more. Soon, the Emperor ordered and asked: 'Yesterday, the Taoist Pan Dan submitted a memorial, believing that Siddhartha (Siddhartha, the original name of Sakyamuni, the founder of Buddhism), could not directly become a Buddha, and spent six years seeking the Way before he could become a Buddha. In this way, Tao can give birth to Buddha, and Buddha is made by Tao. Tao is the father and teacher of Buddha, and Buddha is the son and disciple of Tao. Therefore, the Buddhist scriptures say, seek the supreme and true Way. It also says to understand the Great Way and develop the supreme intention. In foreign languages, Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is translated into Chinese as the Supreme Great Way. In these words, it can also be known that Tao is greater and Buddha is smaller.' Zhi Cheng replied to the Emperor's order, roughly saying: 'Lao Dan (Lao Dan, Lao Tzu) was born at the end of the Zhou Dynasty, and the Buddha (Buddha, Buddha) appeared at the beginning of the Zhou Dynasty. Calculating their generations, they are separated by more than twenty kings. In terms of their years, they are separated by more than three hundred years. Where is the Buddha of King Zhao's time, retreating to seek the Tao of King Jing's time? The Tao narrated by the Taoist Li Zhongqing earlier has the Supreme Great Way, which was born before heaven and earth, in the midst of exuberant emptiness, above the radiant Jade Purity, and is the teacher of the Buddha, not referring to Lao Dan of the Zhou Dynasty. The Three Sovereigns did not have Lao Dan, the Five Emperors'
無聃。而所謂道者。未嘗無也。自關尹請著書。竇後命興學。然後聃之道。始行世。而道非獨指聃也。易曰一陰一陽之謂道。陰陽不測謂之神。夫陰陽且不可測其所生。而又奚能生佛哉。車胤云。在己為德。及物為道。殷仲文曰。德者得也。道者由也。論衡曰。立身之謂德。成名之謂道。道德也者。非必其人之霞服金冠玉圭朱履。別號天尊。居大羅之上。治玉京之中。而獨名大道者也。貞觀三年。乘于勝光寺。起舍利寶塔。像設莊嚴。備諸神變。並建方等道場。晝夜六時。行懺悔法以報聖上待遇之恩。四年十月二十日。終於所住房。春秋七十有六。門人道璋等。奉遺命。阇維于南山之谷口。斂餘燼。塔于勝光。沙門法琳制碑文。
惟乘。身歷三朝。政移六帝。頻嬰寵顧。履接綸音。外則王公卿士。內則妃后嬪姬。皆稟戒香。共申師禮。所講涅槃般若金鼓維摩地持成實等。各數十遍。
璋其族屬之猶子也。善唄讚。職充都講。
唐寶瓊
生於益州綿竹之馬氏。小年出家。清貞儉素。兩日必讀大品一過。及遷居福壽寺。乃率諸邑。共結義社。每社三十人。月營齋誦大品。人各一卷。如此殆盈千社。始其地不奉佛法。獨奉五斗米道。凡隸其下者。名之道民。一日大作道會。邀瓊甚勤至。瓊往輒坐。
【現代漢語翻譯】 現代漢語譯本： 無聃（沒有老子）。但所謂的『道』，從未消失。自從關尹子請求老子著書，竇太后下令興辦學校，老子的『道』才開始在世間流傳。然而，『道』並非僅僅指老子。 《易經》說：『一陰一陽叫做道』，『陰陽變化莫測叫做神』。陰陽尚且無法測知其來源，又怎麼能產生佛呢？車胤說：『在自身體現為德，施加於外物為道』。殷仲文說：『德是獲得，道是遵循』。《論衡》說：『樹立自身叫做德，成就名聲叫做道』。所謂的道德，並非一定是那些身穿霞衣、頭戴金冠、手持玉圭、腳穿朱履，別號『天尊』，居住在大羅天之上，治理玉京的人，才能被稱作『大道』的代表。 貞觀三年，在勝光寺建造舍利寶塔，佛像陳設莊嚴，具備各種神變，並建立方等道場，日夜六時，舉行懺悔法事，以報答皇上的恩遇。貞觀四年十月二十日，在所居住的房間去世，享年七十六歲。門人道璋等人，遵照遺囑，在南山的山谷口火化，收集剩餘的骨灰，建塔于勝光寺。沙門法琳撰寫碑文。 惟乘（僧人名），歷經三個朝代，六位皇帝的統治。多次受到皇帝的寵愛和照顧，屢次接受皇帝的詔令。對外，王公大臣，對內，妃嬪公主，都接受他的戒律，共同行弟子之禮。他所講的《涅槃經》、《般若經》、《金鼓經》、《維摩經》、《地持經》、《成實論》等經典，各有數十遍。 道璋（僧人名）是惟乘的族侄。擅長唄讚（佛教音樂），擔任都講（講經僧）。 唐寶瓊（僧人名） 生於益州綿竹的馬氏家族。年幼時出家，清廉貞潔，生活節儉樸素。每隔兩天必定誦讀《大品般若經》一遍。遷居到福壽寺后，便帶領各地的信徒，共同結成義社。每個義社三十人，每月舉辦齋戒誦經活動，每人誦讀《大品般若經》一卷。這樣的大概有一千個義社。起初，當地不信奉佛法，只信奉五斗米道。凡是隸屬於五斗米道的，被稱為『道民』。有一天，五斗米道大辦道會，非常熱情地邀請寶瓊參加。寶瓊前往後只是坐著。
【English Translation】 English version: Wu Dan (No Lao Tzu). But the so-called 'Dao' has never disappeared. Since Guan Yinzi requested Lao Tzu to write a book, and Empress Dou ordered the establishment of schools, Lao Tzu's 'Dao' began to circulate in the world. However, 'Dao' does not only refer to Lao Tzu. The Book of Changes says: 'One yin and one yang is called Dao', 'The unpredictability of yin and yang is called spirit'. If the origin of yin and yang cannot be known, how can it produce Buddha? Che Yin said: 'Virtue is embodied in oneself, and Dao is applied to external things'. Yin Zhongwen said: 'Virtue is attainment, and Dao is following'. Lunheng says: 'Establishing oneself is called virtue, and achieving fame is called Dao'. So-called morality does not necessarily mean that those who wear robes of rosy clouds, golden crowns, jade tablets, and vermilion shoes, with the title 'Celestial Venerable', living above the Great Ror Heaven and governing the Jade Capital, are the only representatives of the 'Great Dao'. In the third year of Zhenguan, a Sharira Pagoda was built in Shengguang Temple, the Buddha statues were solemnly arranged, possessing various divine transformations, and a Fangdeng (equal vehicle) Dharma assembly was established, holding repentance ceremonies six times day and night to repay the emperor's kindness. On the 20th day of the tenth month of the fourth year of Zhenguan, he passed away in his residence at the age of seventy-six. His disciples, Dao Zhang (monk's name) and others, followed his will and cremated him at the mouth of the valley of Nanshan, collected the remaining ashes, and built a pagoda at Shengguang Temple. The monk Fa Lin wrote the inscription on the stele. Wei Cheng (monk's name) experienced the reigns of three dynasties and six emperors. He frequently received the emperor's favor and care, and repeatedly received imperial edicts. Externally, princes and ministers, and internally, concubines and princesses, all received his precepts and showed him the respect of a teacher. He lectured on the Nirvana Sutra, Prajna Sutra, Golden Drum Sutra, Vimalakirti Sutra, Bhumi-dhāraṇī Sūtra, and Satyasiddhi Shastra, each dozens of times. Dao Zhang (monk's name) was Wei Cheng's nephew. He was skilled in chanting (Buddhist music) and served as a lecturer (preaching monk). Tang Bao Qiong (monk's name) Born into the Ma family of Mianzhu in Yizhou. He became a monk at a young age, was pure and chaste, and lived a frugal and simple life. Every two days, he would recite the Large Perfection of Wisdom Sutra once. After moving to Fushou Temple, he led the believers from various places to form a righteous society. Each society had thirty people, and each month they held fasting and sutra recitation activities, with each person reciting one volume of the Large Perfection of Wisdom Sutra. There were approximately one thousand such societies. Initially, the local people did not believe in Buddhism, but only in the Way of the Five Pecks of Rice. Those who belonged to the Way of the Five Pecks of Rice were called 'Dao People'. One day, the Way of the Five Pecks of Rice held a large Dao assembly and warmly invited Bao Qiong to attend. Bao Qiong went but only sat.
曾莫禮。僉以為天尊當拜。瓊謂曰。邪正道殊。所事各異。吾法天尚弗禮。況于老君乎。茲吾不當禮而禮。必貽公等羞。眾請不已。遂致一拜。即像與座皆搖動。再拜像仆而座敗矣。眾驚懼。請受歸戒。縣令高達知所贊佐。更延僧闡法。貞觀八年終。
唐僧鳳
姓蕭氏。梁諸王孫。父長。陳招遠將軍新昌守。以鳳夙有令譽。姿非世俗所堪。隋開皇初。僧粲法師。名重海寓。乃委心請道。事以師傅之禮。粲察其精爽。授以真乘。開十等之差。疏八勢之位。鳳領略無遺。
會煬帝御極。文物一盛。大業間。駐蹕南郊。詔曰。軍國有容。華夷不革。尊主崇上。遠存名體。條格久頒。柰何抗禮哉。於是老氏之徒皆拜。唯佛氏僧尼。相視無拜者。時沙門明瞻。先答詔不聽。頻詔催拜。鳳方主崇敬寺。位次殊下。不得已而進。奏其所以弗敬之理。授據莫不確實。竟罷。
隋獻后崩。禪定斯構。辟入道場講解。貞觀中。中書舍人杜正倫奏。住普集寺。尋更右遷定水寺上座。頃之岐州西山龍宮寺迎請。其寺北背層巖。南臨清渭。石鏡耀日。松蘿冒空。暢悅幽情。即不辭而往赴。及疾猶能起開法華。以示最後言別之益。以其年十二月二十三日終於寺。春秋七十七。塔全身於陳倉縣之北原。弟子法位樹銘。左㒒射
【現代漢語翻譯】 現代漢語譯本： 曾莫禮（人名，具體不詳）。眾人認為天尊（道教神祇）應當被禮拜。瓊（人名，具體不詳）說：『邪道和正道不同，所侍奉的對象也各異。我們的佛法連天都不禮拜，更何況是老君（老子，道教創始人）呢？現在我不應該禮拜卻去禮拜，一定會給各位帶來羞辱。』眾人請求不止，於是（瓊）只行了一個拜禮。隨即（老君）的塑像和底座都搖動起來。再拜時，塑像倒塌，底座也毀壞了。眾人驚恐害怕，請求接受歸戒（皈依佛教的戒律）。縣令高達（人名）知道（瓊）所贊助的（是正法），更加延請僧人來闡揚佛法。（瓊）在貞觀八年去世。
唐僧鳳（人名） 姓蕭氏，是梁朝諸王的後代。他的父親蕭長（人名），是陳朝招遠將軍、新昌的太守。因為蕭鳳從小就有美好的名聲，姿態也非世俗之人所能比擬。隋朝開皇初年，僧粲法師（人名）名聲很大，遠近聞名，於是（蕭鳳）誠心請求學習佛法，以對待老師的禮節來侍奉他。僧粲法師觀察到他精神聰慧，就傳授給他真正的佛法，開示十個等級的差別，疏解八種勢力的位置。蕭鳳領悟得沒有遺漏。
適逢隋煬帝登基，文物制度一時鼎盛。大業年間，（隋煬帝）駐紮在南郊，下詔說：『軍國大事要有容人的氣量，華夏和夷狄的風俗不能改變。尊敬君主，崇尚上位者，長遠地儲存名分和體統。條文規章頒佈已久，怎麼能抗拒禮儀呢？』於是老子的門徒都行拜禮，只有佛教的僧尼，互相觀望，沒有人行拜禮。當時沙門明瞻（人名），先前答覆詔令說不能行拜禮，（皇帝）多次下詔催促行拜禮。蕭鳳當時主持崇敬寺，地位次序很低，不得已而進見，陳述了他不尊敬（老君）的理由。所引用的依據沒有不確實的，最終（皇帝）作罷。
隋獻后（隋煬帝的皇后）去世后，（蕭鳳）開始禪定修行，並開闢道場講解佛法。貞觀年間，中書舍人杜正倫（人名）上奏，讓他住在普集寺。不久又陞遷到定水寺擔任上座。不久之後，岐州西山龍宮寺迎請他前去。那座寺廟北面靠著層層巖石，南面俯瞰清澈的渭水，石鏡反射著日光，松蘿覆蓋著天空，使人心情舒暢，（蕭鳳）就前往赴任。即使生病了，還能起身開講《法華經》，以此來顯示最後告別的益處。在那一年的十二月二十三日圓寂于寺中，享年七十七歲。全身被安葬在陳倉縣的北原。弟子法位（人名）樹立銘文，左㒒射（人名，具體不詳）。
【English Translation】 English version: Zeng Moli (person's name, details unknown). Everyone thought that Tianzun (Taoist deity) should be worshiped. Qiong (person's name, details unknown) said, 'Heretical and orthodox paths are different, and the objects of worship are also different. Our Buddhist Dharma does not even worship Heaven, let alone Lao Jun (Laozi, founder of Taoism)? Now, if I were to worship when I should not, it would surely bring shame to you all.' The crowd continued to plead, so (Qiong) only performed one bow. Immediately, the statue (of Lao Jun) and its base shook. Upon bowing again, the statue fell and the base was destroyed. The crowd was frightened and asked to receive the precepts of refuge (Buddhist precepts). County Magistrate Gao Da (person's name) knew that what (Qiong) supported (was the correct Dharma), and further invited monks to expound the Dharma. (Qiong) passed away in the eighth year of the Zhenguan era.
Tang Seng Feng (person's name) His surname was Xiao, and he was a descendant of the princes of the Liang Dynasty. His father, Xiao Chang (person's name), was a General Zhao Yuan of the Chen Dynasty and the governor of Xinchang. Because Xiao Feng had a good reputation from a young age, and his demeanor was beyond what ordinary people could match. In the early years of the Kaihuang era of the Sui Dynasty, Dharma Master Seng Can (person's name) had a great reputation, known far and wide, so (Xiao Feng) sincerely requested to learn the Dharma, serving him with the etiquette of a teacher. Dharma Master Seng Can observed his intelligence and sharpness, and taught him the true Dharma, explaining the differences of the ten levels and elucidating the positions of the eight forces. Xiao Feng understood everything without omission.
It happened that Emperor Yang of Sui ascended the throne, and the cultural system flourished for a time. During the Daye era, (Emperor Yang of Sui) was stationed in the southern suburbs and issued an edict saying, 'Military and national affairs must have the capacity to accommodate people, and the customs of the Chinese and the barbarians cannot be changed. Respect the ruler, revere those in high positions, and preserve names and systems in the long term. The articles and regulations have been promulgated for a long time, how can one resist etiquette?' Therefore, the followers of Laozi all bowed, but only the Buddhist monks and nuns looked at each other, and no one bowed. At that time, Shamen Ming Zhan (person's name) had previously replied to the edict saying that he could not bow, and (the emperor) repeatedly issued edicts urging him to bow. Xiao Feng was then in charge of Chongjing Temple, and his position was very low, so he had to go to see (the emperor) and stated the reasons why he did not respect (Lao Jun). The evidence he cited was all accurate, and in the end (the emperor) gave up.
After the death of Empress Xian of Sui (Empress of Emperor Yang of Sui), (Xiao Feng) began to practice meditation and established a Dharma hall to explain the Dharma. During the Zhenguan era, Du Zhenglun (person's name), a secretary of the Chancellery, memorialized, asking him to live in Pujii Temple. Soon after, he was promoted to the position of senior monk in Dingshui Temple. Soon after, the Longgong Temple in the Western Mountains of Qizhou invited him to go there. That temple was backed by layers of rocks to the north and overlooked the clear Wei River to the south. Stone mirrors reflected the sunlight, and pine and vines covered the sky, making people feel comfortable. (Xiao Feng) went to take up the position. Even when he was ill, he could still get up and lecture on the 'Lotus Sutra', in order to show the benefit of a final farewell. He passed away in the temple on the twenty-third day of the twelfth month of that year, at the age of seventy-seven. His whole body was buried in the northern plains of Chencang County. His disciple Fawi (person's name) erected an inscription, Zuo 㒒 She (person's name, details unknown).
燕國公張颋文。
唐慧凈
生常山真定之房氏。從父徽遠。隋國子博士。凈年十四出家。日記八千餘言。聽大智度雜心婆沙等論。及他經部。隋開皇末。戾止帝城。嘉聲遠播。學徒欽屬。
大業初。嘗至槐里。遇始平令楊宏。集道俗于智藏寺論義。且欲令道士先升座。時吾釋雖殷。莫敢言其非者。凈出衆謂曰。明府盛結四部。銓衡兩教。竊有未諭。請咨所疑。何者。蓋賓主有常禮。其猶冠屨之不可顛倒。豈于佛寺。而先道士乎。明府教義有敘。請毋墜彝倫。令曰。旨哉幾誤。遂先僧。道士于永通。令所重者。使六義曰。有物混成。先天地生。吾不知其名。字之曰道。令即命凈申釋。且曰。法師必須辭理切對。不得犯平頭上尾。於時令冠平帽。凈因戲曰。貧道又不冠帽。寧犯平頭。令曰。不犯平頭。則犯上尾。凈曰。貧道脫屣升座。自可上而無尾。明府解巾冠帽。可謂平而無頭。令有靦容。凈因問通曰。有物混成。為體一故混。為體異故混。若體一故混。正混之時。已自成一。則一非道生。若體異故混。未混之時。已自成二。則二非一起。先生道冠余列。請為稽疑。於是通遂茫然無對。凈曰。先生既能開關延敵。焉得息鼓偃旗。便爾敗績。顧謂令曰。明府既焉道助。何以救之。令亦赧然。爾後雖屢進
【現代漢語翻譯】 現代漢語譯本 燕國公張颋的文集。
唐朝的慧凈法師
出生于常山真定（今河北正定）的房氏家族。他的從父是徽遠，曾任隋朝的國子博士。慧凈十四歲出家，每天能記住八千多字。他聽講《大智度論》、《雜心婆沙論》等論著，以及其他經部。隋朝開皇末年，他來到京城，美名遠揚，學徒們都欽佩歸附他。
大業初年，他曾經到槐里（今陜西興平），遇到了始平縣令楊宏。楊宏在智藏寺聚集僧人和道士，想要辯論義理，並且想讓道士先升座。當時佛教雖然興盛，但沒有人敢說他的做法不對。慧凈從人群中走出來說：『明府您盛情邀請四部大眾，衡量佛教和道教。我私下裡有些不明白的地方，想請教一下。賓主之間有常規禮儀，就像帽子和鞋子不能顛倒一樣。怎麼能在佛寺里，讓道士先升座呢？明府您教化百姓應該有條理，請不要破壞常理倫常。』縣令說：『說得好啊，我差點犯錯。』於是就讓僧人先升座。道士永通是縣令所器重的人，他說：『有物混成，先天地生。吾不知其名，字之曰道（有一種東西混混沌沌，在天地產生之前就存在了。我不知道它的名字，就把它叫做「道」）。』縣令就讓慧凈解釋這句話，並且說：『法師您必須用精闢的道理來辯論，不能犯「平頭」或「上尾」的毛病。』當時縣令戴著平頂帽子，慧凈就開玩笑說：『貧道我又不戴帽子，怎麼會犯「平頭」的毛病呢？』縣令說：『不犯「平頭」的毛病，就會犯「上尾」的毛病。』慧凈說：『貧道我脫下鞋子升座，自然是「上」而無「尾」。明府您解下頭巾戴上帽子，可以說是「平」而無「頭」。』縣令有些難為情。慧凈於是問永通道士說：『「有物混成」，是因為本體是一個所以才混，還是因為本體不同所以才混？如果本體是一個所以才混，那麼正在混的時候，就已經自成一個了，那麼「一」就不是道產生的。如果本體不同所以才混，那麼還沒混的時候，就已經自成兩個了，那麼「二」就不是「一」產生的。先生您是道教的領袖，請您為我解答疑惑。』於是永通茫然無對。慧凈說：『先生您既然能打開關隘迎戰敵人，怎麼能偃旗息鼓，就這樣失敗了呢？』他又回頭對縣令說：『明府您既然有道教的人來幫助，為什麼不救他呢？』縣令也很慚愧。此後雖然多次進言
【English Translation】 English version Written by Zhang Ting, Duke of Yan.
Hui Jing of the Tang Dynasty
Was born into the Fang family of Zhending (present-day Zhengding, Hebei) in Changshan. His paternal uncle was Huiyuan, who served as a Guozibo Shi (National Academy Scholar) in the Sui Dynasty. Hui Jing became a monk at the age of fourteen, memorizing more than eight thousand words a day. He listened to treatises such as the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), the Zaxin Vibhasa (Miscellaneous Heart Commentary), and other sutras. At the end of the Kaihuang era of the Sui Dynasty, he came to the capital city, and his good reputation spread far and wide. Students admired and followed him.
In the early years of the Daye era, he once went to Huali (present-day Xingping, Shaanxi), where he met Yang Hong, the magistrate of Shiping County. Yang Hong gathered monks and Taoists at Zhizang Temple to discuss doctrines, and wanted to have the Taoists ascend the seat first. Although Buddhism was flourishing at that time, no one dared to say that his actions were wrong. Hui Jing came out from the crowd and said, 'Your Honor has kindly invited the four assemblies and is weighing Buddhism and Taoism. I have some doubts that I would like to ask. There are customary etiquettes between host and guest, just as hats and shoes cannot be reversed. How can Taoists ascend the seat first in a Buddhist temple? Your Honor should have order in educating the people, please do not destroy the proper order of things.' The magistrate said, 'Well said, I almost made a mistake.' So he had the monks ascend the seat first. The Taoist Yongtong, who was valued by the magistrate, said, 'There is something mixed together, born before heaven and earth. I do not know its name, so I call it Dao (There is something chaotic, existing before heaven and earth. I do not know its name, so I call it "Dao").' The magistrate then asked Hui Jing to explain this sentence, and said, 'Master, you must argue with precise reasoning, and not commit the fault of "flat head" or "upper tail".' At that time, the magistrate was wearing a flat-topped hat, and Hui Jing jokingly said, 'I, a poor monk, do not wear a hat, how can I commit the fault of "flat head"?' The magistrate said, 'If you do not commit the fault of "flat head", you will commit the fault of "upper tail".' Hui Jing said, 'I, a poor monk, take off my shoes and ascend the seat, naturally it is "upper" without a "tail". Your Honor takes off your turban and puts on a hat, it can be said to be "flat" without a "head".' The magistrate was somewhat embarrassed. Hui Jing then asked the Taoist Yongtong, '"There is something mixed together", is it because the substance is one that it is mixed, or is it because the substances are different that it is mixed? If the substance is one that it is mixed, then at the very moment of mixing, it has already become one, then "one" is not produced by Dao. If the substances are different that it is mixed, then before mixing, it has already become two, then "two" is not produced by "one". You, sir, are the leader of Taoism, please answer my doubts.' Thereupon Yongtong was at a loss for words. Hui Jing said, 'Since you, sir, can open the gates to meet the enemy, how can you lower the flags and cease the drums, and fail so easily?' He turned to the magistrate and said, 'Since Your Honor has Taoists to help, why not save him?' The magistrate was also ashamed. Thereafter, although he repeatedly spoke
援。皆應機摧挫。
武德初。神堯皇帝幸延興寺法會。三府官僚咸集。時清禪法師。立破空義。相府記室王敬業。奏詔凈對論。問曰。未審破空。空復何破。答以空破空。非以有破。曰執空為病。還以空破。是則執有為病。還以有除。
貞觀二年。梵夾新至。詔所司選名德翻譯。凈當筆受。出大莊嚴論等。撰疏三十卷。波頗三藏曰。此非東方菩薩耶。
十三年。高宗居東宮。集諸宮臣。及三教學士。于弘文殿。令與道士蔡晃抗論。晃整容問曰。經稱序品第一。未審序第何分。凈曰。如來入定徴瑞。放光現奇。動地雨華。假遠開近。為破二之洪基。作明一之由漸。故為序也。第者為居。一者為始。序最居先。故稱第一。晃曰。第者弟也。為弟則不得稱一。言一則不得稱弟。兩字矛盾。何以會通。凈曰。向不云乎。第者為居。一者為始。先生既不領前宗。而謬陳后難。便是自難。何成難人。晃曰。言不領者。請為重釋。凈於是啟東宮曰。昔有二人。一名蛇奴。道帚忘掃。一名身子。一聞千解。然則蛇奴再聞不悟。身子一唱便領。此非授道不明。但是納法非俊。晃曰。法師言不出唇。何所可領。凈曰。菩薩說法。聲震十方。道士在座。如迷如醉。豈謂形體有聾瞽。其智抑亦有之。晃曰。野干說法。何由可
【現代漢語翻譯】 現代漢語譯本：皆能隨機應變，挫敗對方。
武德初年，神堯皇帝駕臨延興寺的法會，三府的官員都聚集在此。當時，清禪法師提出了『破空義』。相府記室王敬業上奏皇帝，請求與清禪法師進行辯論。王敬業問道：『請問破空，空又破什麼呢？』清禪法師回答說：『用空來破空，不是用有來破空。』王敬業說：『執著于空成為一種弊病，還用空來破除。那麼執著于有成為一種弊病，就應該用有來去除。』
貞觀二年，新到的梵文佛經，皇帝下令有關部門挑選有聲望的僧人翻譯，清禪法師擔任筆受。他翻譯了《大莊嚴論》等，並撰寫了疏三十卷。波頗三藏說：『這位不是東方的菩薩嗎？』
貞觀十三年，高宗在東宮時，召集了東宮的官員以及三教的學士，在弘文殿，讓他們與道士蔡晃進行辯論。蔡晃整理衣容問道：『佛經中稱《序品第一》，請問序和第一有什麼區別？』清禪法師說：『如來入定，顯現祥瑞，放出光明，呈現奇蹟，震動大地，降下花雨，這是爲了由遠及近地引導，為破除二元對立奠定基礎，逐漸明白唯一真理。所以稱為序。第，是居於的意思。一，是開始的意思。序最先出現，所以稱為第一。』蔡晃說：『第是弟弟的意思，如果是弟弟就不能稱為一，說是一就不能稱為弟弟，這兩個字互相矛盾，如何解釋？』清禪法師說：『我剛才不是說了嗎？第是居於的意思，一是開始的意思。先生您既不理解我前面的意思，又錯誤地提出後面的疑問，這只是自己為難自己，怎麼能為難別人呢？』蔡晃說：『說我不理解，請您重新解釋一下。』清禪法師於是對東宮太子說：『從前有兩個人，一個叫蛇奴，教他掃地，掃帚忘了拿；一個叫身子，一聽就能理解。這樣看來，蛇奴再聽也無法領悟，身子一說就能明白。這不是教導的人不明白，而是接受教法的人不夠聰明。』蔡晃說：『法師您什麼都沒說，如何能領悟？』清禪法師說：『菩薩說法，聲音震動十方，道士您坐在座上，如癡如醉。難道是說身體有耳聾眼瞎，還是說您的智慧也有問題呢？』蔡晃說：『野干（一種野獸）說法，又怎麼能理解呢？』
【English Translation】 English version: All were able to adapt to the situation and defeat the opponent.
In the early years of the Wude era, Emperor Shenyao visited the Dharma assembly at Yanxing Temple, where officials from the three prefectures gathered. At that time, Dharma Master Qingchan proposed the 'Doctrine of Breaking Emptiness'. Wang Jingye, the secretary of the Prime Minister's office, petitioned the emperor to have a debate with Dharma Master Qingchan. Wang Jingye asked: 'Pray tell, in breaking emptiness, what does emptiness break?' Dharma Master Qingchan replied: 'Emptiness breaks emptiness, not using existence to break it.' Wang Jingye said: 'Attachment to emptiness becomes a malady, yet you use emptiness to break it. Then attachment to existence becomes a malady, and one should use existence to remove it.'
In the second year of the Zhenguan era, newly arrived Sanskrit scriptures were received. The emperor ordered the relevant departments to select reputable monks for translation, with Dharma Master Qingchan serving as the scribe. He translated the Mahālaṃkāra Sūtra (Great Adornment Sutra) and wrote thirty volumes of commentaries. Tripitaka Master Bopha said: 'Is this not a Bodhisattva from the East?'
In the thirteenth year of the Zhenguan era, when Gaozong resided in the Eastern Palace, he gathered the officials of the Eastern Palace and scholars of the three teachings in the Hongwen Hall, ordering them to debate with the Taoist Cai Huang. Cai Huang adjusted his attire and asked: 'The scriptures mention the Introduction Chapter First. Pray tell, what is the difference between the introduction and the first?' Dharma Master Qingchan said: 'The Tathagata enters Samadhi, manifesting auspicious signs, emitting light, presenting miracles, shaking the earth, and raining down flowers. This is to guide from afar to near, laying the foundation for breaking duality, and gradually understanding the one true reality. Therefore, it is called the introduction. First means to reside. One means the beginning. The introduction appears first, so it is called First.' Cai Huang said: 'First means younger brother. If it is a younger brother, it cannot be called One. If it is called One, it cannot be called younger brother. The two words contradict each other. How can they be reconciled?' Dharma Master Qingchan said: 'Did I not just say? First means to reside, One means the beginning. Sir, you neither understand my previous meaning nor mistakenly raise the subsequent question. This is merely making it difficult for yourself, how can you make it difficult for others?' Cai Huang said: 'Saying that I do not understand, please explain it again.' Dharma Master Qingchan then said to the Crown Prince of the Eastern Palace: 'In the past, there were two people. One was named She Nu, who forgot to take the broom when taught to sweep. The other was named Shen Zi, who understood upon hearing. Thus, She Nu could not comprehend even after hearing it again, while Shen Zi understood upon hearing it once. This is not because the teacher's instruction was unclear, but because the recipient of the Dharma was not intelligent enough.' Cai Huang said: 'The Dharma Master has said nothing, how can one comprehend?' Dharma Master Qingchan said: 'When a Bodhisattva preaches the Dharma, the sound shakes the ten directions. The Taoist sits in the seat, as if in a daze. Is it that the body has deafness and blindness, or is it that your wisdom also has problems?' Cai Huang said: 'How can one understand the Dharma preached by a jackal?'
聞。凈曰。天宮嚴衛。理絕獸蹤。道士魂迷。謂人為畜。國子祭酒孔穎達。從旁進曰。佛家無凈。法師何以構斯。凈啟東宮曰。如來存日。已有斯事。佛破外道。外道不通。反謂佛曰。汝常自言平等。今既以難破我。即是不平。何謂平等。佛為通曰。以我不平破汝不平。汝若得平。即我平也。而今亦爾。以凈之諍。破彼之諍。彼得無諍。凈亦無諍也。於時東宮。語穎達曰。君既剿說。真為道黨。凈復啟曰。凈聞君子不黨。其如祭酒亦黨何。東宮怡然而笑曰。不圖法樂之至於斯。俄而東宮下令。請主普光寺。仍知本寺上座事。箋辭不許。
凈材贍學富。既弘經論。兼綴編章。雜心玄文三十卷。俱舍疏三十餘卷。金剛般若釋文。太常博士褚亮為之序。法華纘述十卷。勝鬘。仁王般若。溫室。盂蘭盆。上下生。各出要纘。英華詩集十卷。吳王咨議劉孝孫為序。其餘著述。不盡錄。十九年更崇翻譯。詔下已謝病矣。時方六十有八。后莫悉所終。
唐慧琎
姓吳氏。楊州江都人。七歲依榮法師出家。每從榮游履。未嘗敢離。侍立夜深。輒席地臥榮床下。聽采攝論。即能講說。時輩大加嗟賞。仁壽中。榮被詔入住禪定。𢹂琎俱。及受具。專精律部。稟涉遵首二師闡演。各二十餘遍。故於攝論律部。尤造微達奧。
【現代漢語翻譯】 現代漢語譯本： （聽）聞。凈法師說：『天宮戒備森嚴，按理說絕不會有野獸的軌跡。那些道士神魂顛倒，竟然說人是畜生。』國子祭酒孔穎達從旁邊進言說：『佛家講究清凈，法師為何要挑起爭端？』凈法師對東宮（太子）說：『如來在世的時候，就有這樣的事情發生。佛陀駁斥外道，外道卻不明白，反而對佛陀說：你常常說自己是平等的，現在既然用辯論來駁倒我，這就是不平等。什麼叫做平等呢？』佛陀為他們解釋說：『用我的不平等來駁倒你們的不平等，如果你們達到了平等，那就是我的平等了。』現在也是這樣，用我的辯論，來駁倒他們的辯論，他們如果能夠不再爭論，我也就不再爭論了。』當時東宮對孔穎達說：『你這樣辯解，真是道教的同黨。』凈法師又說：『我聽說君子不結黨營私，怎麼祭酒大人也結黨呢？』東宮高興地笑著說：『沒想到能聽到如此美妙的佛法。』不久，東宮下令，請凈法師主持普光寺，仍然兼管本寺上座的事務。凈法師上書推辭，沒有被允許。 凈法師才華橫溢，學識淵博，既弘揚佛經理論，又擅長寫作文章。他撰寫了《雜心玄文》三十卷，《俱舍疏》三十餘卷，《金剛般若釋文》，太常博士褚亮為之作序。《法華纘述》十卷。《勝鬘》、《仁王般若》、《溫室》、《盂蘭盆》、《上下生》等經，各選取要點進行撰述。還有《英華詩集》十卷，吳王咨議劉孝孫為之作序。其他的著作，就不一一記錄了。貞觀十九年，朝廷再次提倡翻譯佛經，凈法師上書推辭，當時他六十八歲。後來在哪裡去世，就不知道了。 唐代慧琎法師 俗姓吳，是揚州江都人。七歲時跟隨榮法師出家。每次跟隨榮法師遊歷，都不敢離開。侍奉站立到深夜，就睡在榮法師的床下，聽取《攝大乘論》。聽完就能講解。同輩們都非常讚賞。仁壽年間，榮法師被詔令入住禪定寺，帶著慧琎一起去。等到受了具足戒后，就專心研究律部。跟隨遵首和涉二位法師學習，聽他們講解律部各二十多遍。因此對於《攝大乘論》和律部，尤其能夠深入理解其中的精微奧妙。
【English Translation】 English version: Heard. Dharma Master Jing said: 'The heavenly palace is heavily guarded, and in principle, there should be no trace of beasts. Those Taoists are confused, and they say that humans are livestock.' Kong Yingda (孔穎達), the Libationer of the National Academy (國子祭酒), stepped forward and said, 'The Buddhist family values purity, why does the Dharma Master provoke disputes?' Dharma Master Jing said to the Crown Prince (東宮): 'When the Tathagata (如來) was alive, such things happened. The Buddha refuted the heretics (外道), but the heretics did not understand, and instead said to the Buddha: You often say that you are equal, but now that you use debate to refute me, this is unequal. What is equality?' The Buddha explained to them: 'I use my inequality to refute your inequality. If you achieve equality, then that is my equality.' It is the same now, I use my debate to refute their debate. If they can stop arguing, then I will also stop arguing.' At that time, the Crown Prince said to Kong Yingda: 'Your explanation is truly a partisan of Taoism.' Dharma Master Jing added, 'I heard that a gentleman does not form factions, how can the Libationer also form factions?' The Crown Prince smiled happily and said, 'I did not expect to hear such wonderful Dharma.' Soon after, the Crown Prince issued an order, inviting Dharma Master Jing to preside over Puguang Temple (普光寺), and also to manage the affairs of the senior seat of the temple. Dharma Master Jing submitted a letter of resignation, which was not allowed. Dharma Master Jing was talented and knowledgeable, he not only promoted Buddhist scriptures and theories, but also excelled at writing articles. He wrote thirty volumes of 'Miscellaneous Heart Profound Texts' (雜心玄文), more than thirty volumes of 'Commentary on the Abhidharmakośabhāṣya' (俱舍疏), and 'Explanation of the Diamond Sutra' (金剛般若釋文), for which Chu Liang (褚亮), a Doctor of the Court of Imperial Sacrifices (太常博士), wrote a preface. Ten volumes of 'Annotations on the Lotus Sutra' (法華纘述). He also selected key points from the 'Śrīmālādevī Siṃhanāda Sūtra' (勝鬘), 'Prajñāpāramitā Sūtra of Humane Kings' (仁王般若), 'Hot House Sutra' (溫室), 'Ullambana Sutra' (盂蘭盆), 'Sutra of the Descent into the Womb' (上下生), etc., to write annotations. There was also 'Collection of Elegant Poems' (英華詩集) in ten volumes, for which Liu Xiaosun (劉孝孫), a Counselor of the Prince of Wu (吳王咨議), wrote a preface. Other works are not recorded one by one. In the nineteenth year of the Zhenguan era, the court once again advocated the translation of Buddhist scriptures, and Dharma Master Jing submitted a letter of resignation. At that time, he was sixty-eight years old. Later, where he passed away is unknown. Dharma Master Huijin (慧琎) of the Tang Dynasty His surname was Wu, and he was from Jiangdu (江都), Yangzhou (楊州). At the age of seven, he became a monk under Dharma Master Rong (榮). Every time he followed Dharma Master Rong on travels, he never dared to leave. Serving and standing until late at night, he would sleep on the floor under Dharma Master Rong's bed, listening to the 'Compendium of Mahayana' (攝大乘論). After listening, he could explain it. His peers greatly praised him. During the Renshou era, Dharma Master Rong was ordered to reside in Chan Ding Temple (禪定寺), and he took Huijin with him. After receiving the full precepts, he devoted himself to studying the Vinaya (律部). He studied with Dharma Masters Zunshou (遵首) and She (涉), listening to them explain the Vinaya more than twenty times each. Therefore, he was particularly able to deeply understand the subtle mysteries of the 'Compendium of Mahayana' and the Vinaya.
人以為寄大乘而弘行范。有未易以企及者。大業之季。四郊多壘。司竹群盜鼓行而前。莫之與抗。禪定諸宿。以琎智謀勇力可任。乃于昆池一莊。設樓櫓防擬。一旦盜大至。旌旗亙十里。琎因盡屏戰具。備治肴膳。躬詣營中。延致兇黨。使飽啖酣飲乃已。盜相謂曰。此健道人何可負也。僅取其牛十頭而去。行至中道。復以還琎。貞觀初。任雲華寺上座。未幾。徴為普光寺綱維。八年冬卒。壽五十餘。若夫滿德善智真懿敬道者。又皆琎之同學也。慕義相朋。多淪物故。悲夫。
唐智實
姓邵氏。雍州萬年人。兒時恢詭超異。與群童戲。發言必涉佛乘。眉間白毫。可長數寸。光映頦顙。十一歲出家。住大總持寺。聽涅槃攝論俱舍毗曇等義。皆領其微奧。武德四年。初平王世充。上居秦邸。教旨遠召。慧乘道宗辯相大法師。並京邑諸德二十餘人。法集弘義宮。實年十三。處末座。上令對論。而言辭清卓。驚施前聞。余無敢繼響者。上及諸王嘆曰。此小師俊烈。異日必能紹隆三寶矣。沙門吉藏謂之曰。子有瑞相。當躡跡能仁。恨吾老且死。不及見耳。
七年突厥犯豳州。京師戒嚴。僧法雅者。蚤以佞媚。幸於高祖。高祖予之妻妾。而奴畜之。至是請擇京寺之僧驍悍者千人。別為一軍。使己將之以禦敵。實年
【現代漢語翻譯】 現代漢語譯本：有人認為琎法師寄心於大乘佛法，並以弘揚佛法為己任，這是常人難以企及的。隋朝末年，天下大亂，四處都是戰場。司竹的盜賊成群結隊，氣勢洶洶地前來，沒有人敢與他們對抗。禪定寺的僧人們認為琎法師有智謀、有勇氣，可以擔當重任，於是在昆池的一個莊園里，設定樓櫓來防禦。一天，盜賊大舉來犯，旌旗綿延十里。琎法師於是把所有作戰的工具都藏起來，準備了豐盛的飯菜，親自到盜賊的營地中，邀請這些兇惡的盜賊，讓他們吃飽喝足。盜賊們互相說道：『這位賢明的道人，我們怎麼能辜負他呢？』只拿走了他十頭牛就離開了。走到半路，又把牛還給了琎法師。貞觀初年，琎法師擔任雲華寺的上座。不久，被徵召到普光寺擔任綱維。貞觀八年冬天去世，享年五十多歲。至於滿德、善智、真懿、敬道等人，都是琎法師的同學。他們仰慕道義，互相幫助，大多已經去世了，真是令人悲傷啊。
唐朝的智實法師
姓邵，是雍州萬年縣人。小時候就表現出與衆不同的聰慧。與孩子們玩耍時，說的話必定與佛法有關。眉間有白毫，可以長到幾寸，光芒照亮下巴。十一歲出家，住在總持寺。聽講《涅槃經》、《攝大乘論》、《俱舍論》、《毗曇論》等經論，都能領會其中的精妙之處。武德四年，初平王李世充（Li Shichong）還在秦王府時，下令召集慧乘（Huicheng）、道宗（Daozong）、辯相（Bianxiang）等大法師，以及京城裡二十多位有德行的僧人，在弘義宮舉行法會。智實法師當時十三歲，坐在末座。秦王讓他與人對論，他言辭清晰卓越，讓之前發言的人都感到震驚。其他人都沒敢再接話。秦王和各位王爺感嘆道：『這位小法師聰慧過人，將來必定能夠弘揚佛法。』沙門吉藏（Jizang）對他說：『你有吉祥的相貌，將來必定能追隨釋迦牟尼佛（Sakyamuni Buddha）的足跡。只可惜我老了快要死了，不能親眼看到那一天了。』
武德七年，突厥（Turks）侵犯豳州（Binzhou），京城戒嚴。僧人法雅（Faya）很早就因為善於諂媚，得到唐高祖（Emperor Gaozu of Tang）的寵幸。唐高祖把妻妾賞賜給他，讓他像奴隸一樣使喚。此時，法雅請求挑選京城寺廟中一千名驍勇善戰的僧人，組成一支軍隊，讓他率領去抵禦敵人。智實法師當時
【English Translation】 English version: It was thought that Dharma Master Jin devoted himself to Mahayana Buddhism and took it as his mission to promote the Dharma, which is difficult for ordinary people to achieve. At the end of the Sui Dynasty, the world was in chaos, and there were battlefields everywhere. The bandits of Sizhu came in groups with great momentum, and no one dared to confront them. The monks of Chan Ding Temple believed that Dharma Master Jin had wisdom and courage and could take on important tasks, so they set up towers and defenses in a manor in Kunchi. One day, the bandits launched a large-scale attack, with flags stretching for ten miles. Dharma Master Jin then hid all the combat tools, prepared sumptuous meals, and personally went to the bandits' camp to invite these fierce bandits, allowing them to eat and drink their fill. The bandits said to each other, 'How can we let down this virtuous Daoist?' They only took ten of his cows and left. On the way, they returned the cows to Dharma Master Jin. In the early years of Zhenguan, Dharma Master Jin served as the chief monk of Yunhua Temple. Soon after, he was summoned to Puguang Temple to serve as the supervisor. He passed away in the winter of the eighth year of Zhenguan, at the age of fifty-something. As for Mand, Shanzhi, Zhenyi, Jingdao, and others, they were all Dharma Master Jin's classmates. They admired righteousness and helped each other, and most of them have passed away, which is truly sad.
Tang Dynasty's Zhishi
His surname was Shao, and he was from Wannian County, Yongzhou. As a child, he showed extraordinary intelligence. When playing with children, his words were always related to Buddhism. There was a white hair between his eyebrows, which could grow to several inches, and its light illuminated his chin. He became a monk at the age of eleven and lived in Zongchi Temple. He listened to the lectures on the Nirvana Sutra, the Compendium of the Mahayana, the Kosa Sastra, and the Abhidharma Sastra, and was able to understand their subtleties. In the fourth year of Wude, when Li Shichong (Li Shichong), the Prince of Chuping, was still in the Qin Prince's residence, he ordered the summoning of great Dharma masters such as Huicheng (Huicheng), Daozong (Daozong), and Bianxiang (Bianxiang), as well as more than twenty virtuous monks from the capital, to hold a Dharma assembly in Hongyi Palace. Dharma Master Zhishi was thirteen years old at the time and sat in the last seat. The Prince of Qin asked him to debate with others, and his words were clear and outstanding, shocking those who had spoken before. No one else dared to respond. The Prince of Qin and the princes exclaimed, 'This little Dharma master is exceptionally intelligent and will surely be able to promote Buddhism in the future.' The monk Jizang (Jizang) said to him, 'You have auspicious features and will surely follow in the footsteps of Sakyamuni Buddha (Sakyamuni Buddha). It is a pity that I am old and about to die and will not be able to see that day.'
In the seventh year of Wude, the Turks (Turks) invaded Binzhou (Binzhou), and the capital was under martial law. The monk Faya (Faya) had long been favored by Emperor Gaozu of Tang (Emperor Gaozu of Tang) because of his flattery. Emperor Gaozu gave him wives and concubines and used him like a slave. At this time, Faya requested to select a thousand brave monks from the temples in the capital to form an army and let him lead them to resist the enemy. Dharma Master Zhishi was
二十一。察知雅之舉事。誠懷異圖。禍敗之來。為大法累。乃致書于雅曰。與子同生像季。共屬陵遲。悲六道之紛然。憫四生之未悟。子每游鳳闕。恒遇龍顏。理應灑甘露于帝心。蔭慈雲于含識。何起善星之悖見。鼓調達之惡風。令善響沒于當時。醜聲揚於後世。豈不以朝含安忍。省納芻蕘。恣此愚情。述斯頑見。且自多羅既斷。終不更生。析石已分。義無還合。急持衣缽。早出伽藍。使清濁異流。蘭艾殊臭。則朝廷息于譏論。梵志寂于謗聲。定水噎而更通。慧燈晦而還照。毋終自蔽。幸悉此言。
雅得書逾怒。科督糇糧器械益急。剋日將發。實宣言于眾曰。雅將構逆。壞大法輪。誠為魔事。因大哭。千僧同時俱哭。聲震原野。聞者悲之。實遂前擊雅數拳。雅走匿。遽以事聞。詔付法推劾。實無懼色。后以僕射蕭瑀奏。釋其罪。放令還俗。其千僧亦停罷。各復所住寺。
貞觀元年。詔遣治書侍御史杜正倫。檢校佛法。實懼雅猶濫清眾。致書于杜公曰。沈俗僧智實白。實懷橘之歲。涉清信之名。采李之年。叨息慈之位。雖淺智褊能。然敢希先達。竊見化度寺僧法雅。積善因於曩世。受福果於今生。如安上之遊秦。似遠公之入晉。理應守護鵝之行。持結草之心。思報皇王之恩。奉酬覆載之德。顧以支提凈院。
【現代漢語翻譯】 現代漢語譯本： 二十一。智實察覺到法雅的舉動，確實懷有異樣的圖謀，恐怕會招致禍敗，連累佛法。於是寫信給法雅說：『我和你一同生於像法末季，共同處於衰敗的時代，悲憫六道眾生的紛亂，憐惜四生之輩尚未覺悟。你每次遊歷皇宮，總能見到皇帝的尊顏，理應向皇帝的心田灑下甘露，用慈悲的雲朵覆蓋有情眾生。為何要興起善星比丘的悖逆之見，鼓動提婆達多的邪惡之風，使美好的聲譽在當時就被埋沒，醜惡的名聲流傳於後世？難道不是因為我朝廷寬容忍耐，採納百姓的意見，才放縱了我的愚昧之情，陳述了這些固執的見解嗎？況且自從多羅樹被砍斷，終究不能再生；石頭被劈開，道義上也不可能再合攏。趕快拿著你的衣缽，早點離開伽藍（僧眾所居住的園林），使清凈和污濁分流，蘭花和艾草氣味不同。這樣朝廷就能停止譏諷議論，僧侶也能平息誹謗之聲，禪定之水即使阻塞也能再次流通，智慧之燈即使昏暗也能重新照亮。不要最終自取滅亡，希望你能明白這些話。』 法雅收到信后更加憤怒，催促督辦糧草器械更加緊迫，限定日期就要出發。智實公開對眾人說：『法雅將要謀反，破壞大法輪（佛法），實在是魔鬼的行為！』於是大哭起來，一千名僧人同時一起哭泣，聲音震動原野，聽到的人都為之悲傷。智實於是上前打了法雅幾拳，法雅逃走躲藏起來。智實立即將此事上報朝廷，皇帝下詔交給法官推究審問。智實毫無懼色。後來因為僕射（官名）蕭瑀上奏，皇帝赦免了他的罪，放他回去還俗。那一千名僧人也被停止僧職，各自回到原來居住的寺廟。 貞觀元年，皇帝下詔派遣治書侍御史（官名）杜正倫，檢查覈實佛法事務。智實擔心法雅仍然濫竽充數混在清凈的僧眾之中，於是寫信給杜正倫說：『沉淪於世俗的僧人智實稟告。我在懷抱橘子的年齡，就有了清凈信仰的名聲；在採摘李子的年紀，就忝居安息慈悲的職位。雖然我淺薄無知，才能平庸，但我敢於傚法先賢，私下認為化度寺僧人法雅，在前世積累了善因，在今生享受福報，如同安上入秦，慧遠入晉一樣。理應守護鵝王的德行，懷有結草報恩的心，思念報答皇王的恩德，奉獻酬謝覆載的恩情。只是因為支提（佛塔）凈院……』
【English Translation】 English version: Twenty-one. Zhishi (智實) perceived that Fa Ya's (法雅) actions indicated a different intention, fearing it would lead to disaster and implicate the Great Dharma. Therefore, he wrote a letter to Fa Ya, saying: 'You and I were born in the Age of Semblance Dharma, both belonging to a time of decline. We grieve for the chaos of the Six Realms and pity the unenlightened state of the Four Kinds of Birth. Every time you visit the imperial palace, you always encounter the Dragon Countenance (the Emperor). You should be sprinkling the sweet dew upon the Emperor's heart and sheltering sentient beings with clouds of compassion. Why do you raise the perverse views of Shanxing (善星, Devadatta's disciple) and stir up the evil winds of Tiaodada (調達, Devadatta)? This causes good reputations to be buried in their time and ugly rumors to spread to later generations. Is it not because the court is tolerant and accepts the opinions of the people that I indulge my foolish feelings and state these stubborn views? Moreover, since the Tala tree (多羅) has been cut down, it will never grow again; since the stone has been split, it is impossible to reunite it. Quickly take your robes and bowl and leave the Sangharama (伽藍, monastery) early, so that the pure and impure may flow separately, and the orchids and artemisia may have different scents. Then the court will cease its criticism and the Brahmins will be silent in their slander. The water of Samadhi (定水) will flow again after being blocked, and the lamp of wisdom will shine again after being dimmed. Do not ultimately destroy yourself. I hope you understand these words.' Fa Ya became even more angry upon receiving the letter, urging the expedited delivery of provisions and equipment. He set a date for departure. Zhishi openly declared to the crowd: 'Fa Ya is going to rebel and destroy the Great Dharma Wheel (大法輪, the Buddha's teachings), which is truly the work of demons!' Then he cried loudly, and a thousand monks cried together at the same time, their voices shaking the wilderness, causing those who heard them to feel sorrow. Zhishi then stepped forward and punched Fa Ya several times, and Fa Ya ran away and hid. Zhishi immediately reported the matter to the court, and the Emperor issued an edict to hand him over to the judicial officials for investigation and interrogation. Zhishi showed no fear. Later, because the Minister Xiao Yu (蕭瑀) memorialized, the Emperor pardoned his crime and released him to return to lay life. The thousand monks were also dismissed from their monastic duties and each returned to the temple where they had resided. In the first year of the Zhenguan era, the Emperor issued an edict dispatching the Supervising Censor of the Chancellery, Du Zhenglun (杜正倫), to inspect and verify Buddhist affairs. Zhishi, fearing that Fa Ya might still be混淆濫竽充數 among the pure Sangha, wrote a letter to Du Zhenglun, saying: 'The monk Zhishi, immersed in worldly affairs, reports. At the age of holding oranges, I gained a reputation for pure faith; at the age of picking plums, I presumptuously occupied the position of peaceful compassion. Although I am shallow in wisdom and mediocre in ability, I dare to emulate the sages of the past. I privately believe that the monk Fa Ya of Huadu Temple (化度寺) accumulated good causes in past lives and enjoys the fruits of blessings in this life, like An Shang's (安上) visit to Qin and Huiyuan's (慧遠) entry into Jin. He should protect the virtue of the Goose King (鵝王) and hold the heart of tying grass to repay kindness, thinking of repaying the Emperor's grace and offering gratitude for the kindness of heaven and earth. It is only because of the Zhiti (支提, stupa) Pure Courtyard...'
恒為宰殺之坊。精舍禪林。鎮作妻拏之室。脫千僧之服。四悔興動地之悲。謗七佛之經萬國懷訴天之怨。自漢明感夢。摩騰入洛以來。如是之僧。未之聞也。皇帝受禪。撫育萬方。嘆使王道惟清。法界無穢。公䇿名奉節。許道亡身。除甘蔗之災。拔空腹之樹。使禪林郁映。慧華扶疏。茂實嘉聲。震於邦國。寧能忍斯邪佞。仍捧缽于祇桓。棄我貞廉。絕遊蹤于塔廟。龍門深浚。奉見無由。天陛高懸。登對何日。惟公監同水鏡。智察幽微。仰愿拯驚。翼于深籠。濟涸鱗于窮轍。輕爾于陳。但增悚懼。倫以聞。詔曰。智實曩以暴悖得罪先帝。自還俗以來。而戒行弗虧。守道愈篤。其令出家如故。雅后竟以狂捐誅。
十一年。駕幸洛。詔以道士女道士。凡齋供行立之地。悉處僧尼之上。實聞之。因與大德法常。進表諫。其略曰。國家以本系出自柱史。故推尊祖之心。以尊其教。然不知今之道士。乃三張之流。寔非老子之裔也。若使位在僧尼之上者。誠恐真偽混淆。有損國化。謹錄道經。及漢魏諸史。佛先道后之事於前。伏冀天慈。曲垂聽覽。
上遣中書侍郎岑文字。宣詔曰。明詔久行。不伏者賜杖。遂各杖之放還。尋遁跡于渭陽之三原。信慕之士。日云擁。未幾。感氣疾垂亟。命弟子四人。舁其床。歸所住大總持
【現代漢語翻譯】 現代漢語譯本：
這裡曾是永遠進行宰殺的場所，精舍禪林變成了囚禁妻女的房間。脫下了眾多僧侶的袈裟，四種懺悔（四悔：懺悔過去、勸請諸佛、隨喜功德、迴向菩提）引發了震動大地的悲傷，誹謗七佛的經典，導致萬國懷有訴說上天的怨恨。自從漢明帝感夢，迦葉摩騰（Kāśyapa Mātanga）進入洛陽以來，像這樣的僧人，從未聽說過。皇帝接受禪讓，撫養天下百姓，希望使王道清明，佛法界沒有污穢。您，公䇿（Gong Ce），以名位奉獻于奉節，許下道義而忘卻自身，消除了甘蔗的災難，拔除了空腹的樹木，使禪林鬱鬱蔥蔥，智慧之花繁茂，美好的名聲震動于邦國。怎能容忍這種邪惡奸佞之徒，仍然捧著缽在祇桓精舍（Jetavana）中化緣？拋棄我的貞潔廉正，斷絕在塔廟中的遊歷軌跡。龍門深邃，奉見無由；天陛高懸，登對無日。只有您，公，如同明鏡一般監察，以智慧洞察幽微。仰望您能拯救驚恐，保護深籠中的鳥雀，救濟乾涸水中的魚兒。我輕率地向您陳述，只是增加了我的恐懼。我將此事稟告上去。
皇帝下詔說：『智實（Zhishi）過去因暴虐悖逆得罪先帝，自從還俗以來，戒行沒有虧損，守道更加篤實。讓他恢復出家身份。』不久之後，雅后（Empress Ya）最終因狂妄而被誅殺。
十一年，皇帝駕臨洛陽，下詔讓道士、女道士，凡是在齋供、行走站立的地方，都處在僧尼之上。智實聽到這件事，於是與大德法常（Fachang）一起，上表勸諫，內容大致是：『國家因為本源出自柱史（老子），所以推崇祖先的心意，來尊崇道教。然而不知道現在的道士，乃是三張（張陵、張衡、張魯）的流派，實在不是老子的後裔。如果讓他們位在僧尼之上，實在恐怕真偽混淆，有損國家教化。』謹此抄錄道經，以及漢魏時期的史書，佛先道后的事蹟於前，伏望陛下慈悲，稍微垂聽覽閱。
皇上派遣中書侍郎岑文字（Cen Wenben），宣讀詔書說：『明詔已經施行很久，不服從的人賜予杖刑。』於是各自杖打他們後放還。智實隨即隱遁于渭陽的三原，信慕他的人，一天比一天多。沒過多久，他感到氣疾嚴重，生命垂危，命令四個弟子，抬著他的床，回到所住的大總持寺（Dazongchi Temple）。 English version:
This was once a place of perpetual slaughter. Monasteries and meditation groves became chambers for imprisoning wives and daughters. The robes of countless monks were cast off. The four repentances (four repentances: repentance of the past, invitation of all Buddhas, rejoicing in merits, dedication to Bodhi) stirred up earth-shaking sorrow. Slandering the scriptures of the Seven Buddhas caused all nations to harbor grievances against Heaven. Since Emperor Ming of the Han Dynasty dreamt and Kāśyapa Mātanga entered Luoyang, such monks had never been heard of. The Emperor, having received the abdication, nurtured all the people, hoping to purify the way of the king and cleanse the Dharma realm of defilement. You, Gong Ce, dedicated your name and position to Fengjie, promising righteousness and forgetting yourself, eliminating the calamity of sugarcane, uprooting the empty-bellied trees, making the meditation groves lush and verdant, the flowers of wisdom luxuriant, and the good reputation resounding throughout the nation. How could you tolerate such evil and treacherous people still begging with their bowls in Jetavana Vihara? Abandoning my chastity and integrity, I have ceased my travels to pagodas and temples. The Dragon Gate is deep and inaccessible, making it impossible to pay respects. The Heavenly Palace is high and distant, making it impossible to have an audience. Only you, Gong, observe like a clear mirror, discerning the subtle and hidden with wisdom. I look up to you to rescue the frightened, protect the birds in the deep cage, and save the parched fish in the exhausted ruts. My presumptuous presentation only increases my fear. I reported this matter.
The Emperor issued an edict saying: 'Zhishi formerly offended the late Emperor with his violence and rebelliousness. Since returning to lay life, his precepts and conduct have not diminished, and his adherence to the Way has become even more steadfast. Let him return to his monastic status as before.' Soon after, Empress Ya was eventually executed for her arrogance.
In the eleventh year, the Emperor visited Luoyang and issued an edict that Daoists and female Daoists should be placed above monks and nuns in all places of offering, walking, and standing. Zhishi heard of this and, together with the virtuous Fachang, submitted a memorial of remonstrance, the gist of which was: 'The state, because its origin comes from the Pillar Historian (Laozi), therefore promotes the intention of honoring ancestors to venerate Daoism. However, it is not known that the current Daoists are of the lineage of the Three Zhangs (Zhang Ling, Zhang Heng, Zhang Lu), and are truly not descendants of Laozi. If they are placed above monks and nuns, it is truly feared that truth and falsehood will be confused, harming the nation's edification.' I respectfully copy the Daoist scriptures and the historical records of the Han and Wei dynasties, showing the events of Buddhism preceding Daoism, and humbly hope that Your Majesty will be merciful and deign to listen and peruse.
The Emperor sent the Secretary of the Chancellery, Cen Wenben, to proclaim the edict, saying: 'The clear edict has been in effect for a long time; those who do not obey will be given the cane.' Thereupon, they were each caned and released. Zhishi then went into seclusion in Sanyuan of Weiyang, and those who believed in and admired him increased day by day. Before long, he felt a severe respiratory illness and was near death, and he ordered four disciples to carry his bed back to the Dazongchi Temple where he resided.
【English Translation】 Here was a workshop of perpetual slaughter. Monasteries and meditation groves became chambers for wives and concubines. The robes of a thousand monks were removed. The four repentances stirred up earth-shaking sorrow. Slandering the scriptures of the seven Buddhas caused the ten thousand nations to harbor resentment against Heaven. Since Emperor Ming of the Han Dynasty dreamt and Kāśyapa Mātanga (Kāśyapa Mātanga) entered Luoyang, such monks had never been heard of. The emperor received the abdication and nurtured all the people, hoping to make the kingly way pure and the Dharma realm without defilement. You, Gong Ce (Gong Ce), dedicated your name to Fengjie, promising the Way and forgetting yourself, removing the calamity of sugarcane, uprooting the empty-bellied trees, making the meditation groves lush and the flowers of wisdom luxuriant, and your good reputation shook the nation. How could you bear to tolerate such evil and treacherous people still holding bowls in Jetavana (Jetavana)? Abandoning my chastity and integrity, I have cut off my travels to pagodas and temples. The Dragon Gate is deep and inaccessible, making it impossible to pay respects. The Heavenly Palace is high and distant, making it impossible to have an audience. Only you, sir, observe like a clear mirror, discerning the subtle and hidden with wisdom. I humbly hope that you will rescue the frightened, protect the birds in the deep cage, and save the dried fish in the exhausted ruts. I have lightly presented this to you, but it only increases my fear. I reported this matter. The emperor issued an edict saying: 'Zhishi (Zhishi) formerly offended the late emperor with violence and rebelliousness. Since returning to lay life, his precepts and conduct have not been lacking, and his adherence to the Way has become even more steadfast. Let him return to his monastic status as before.' Soon after, Empress Ya (Empress Ya) was eventually executed for her arrogance. In the eleventh year, the emperor visited Luoyang and issued an edict that Daoists and female Daoists should be placed above monks and nuns in all places of offering, walking, and standing. Zhishi heard of this and, together with the virtuous Fachang (Fachang), submitted a memorial of remonstrance, the gist of which was: 'The state, because its origin comes from the Pillar Historian (Laozi), therefore promotes the intention of honoring ancestors to venerate Daoism. However, it is not known that the current Daoists are of the lineage of the Three Zhangs (Zhang Ling, Zhang Heng, Zhang Lu), and are truly not descendants of Laozi. If they are placed above monks and nuns, it is truly feared that truth and falsehood will be confused, harming the nation's edification.' I respectfully copy the Daoist scriptures and the historical records of the Han and Wei dynasties, showing the events of Buddhism preceding Daoism, and humbly hope that Your Majesty will be merciful and deign to listen and peruse. The emperor sent the Secretary of the Chancellery, Cen Wenben (Cen Wenben), to proclaim the edict, saying: 'The clear edict has been in effect for a long time; those who do not obey will be given the cane.' Thereupon, they were each caned and released. Zhishi then went into seclusion in Sanyuan of Weiyang, and those who believed in and admired him increased day by day. Before long, he felt a severe respiratory illness and was near death, and he ordered four disciples to carry his bed back to the Dazongchi Temple (Dazongchi Temple) where he resided.
寺訣別曰。實以虛薄。妄廁僧儔。修短有命。夫復何恨。但以教法下衰。人根淺劣。用以慨然。比夢阿私陀仙見語云。自爾生生常得出家。想非徒言也。頃之乃瞑。即二年之正月也。壽三十有八。葬南郊僧墓中。
沙門普應。姿性明爽。有材略。通涅槃攝論。方傅奕肆讒毀。群僧坐視。莫之用力。應乃入太史局。召奕對論。凡所問。奕不能答。但云。禿丁妖語。誰復敘接。應曰。自古聖賢崇尚。而卿獨侮慢。非妖孽而何。退而著破邪論二卷。揹負籧篨。詣朝堂經進。且䞉治藁本。委之翰館郎署。使達上聽。以售其說。茍遇奕。則牽挽遮邀。折以正理。奕素無學。至是輒杜口而已。
其師法行。尤剛斷。房居日常自課不少怠。見廢塔壞祠。必加緝理。武德初。所在諸剎。尤未復行開接待。以濟往來者。老幼歸美焉。並隸大總持寺。故茲得以附見云。
唐法琳
姓陳氏。襄陽人也。其先居穎川。世業儒。琳尤俊爽。少出家。游楚郢。隱青溪山中。所學益進。肆口而說。肆筆而書。其文采皆粲然。駭觀聽。尋以孔李二教。與吾釋為三。而孔固世間人倫之教。然李尚清虛。豈其跡不滯於世間哉。是必有奇章秘法。非外人所得而窺者。吾將求以盡見之。於是縱發戴冠。稍入其類。隋義寧初。仍獲隸籍宮
【現代漢語翻譯】 現代漢語譯本： 寺訣別時說：『我實際上是虛弱淺薄之人，冒昧地混在僧眾之中。壽命長短自有天命，又有什麼可遺憾的呢？只是因為教法衰落，人們的根器淺薄，為此感到慨嘆。之前夢見阿私陀仙（Asita，一位預言家）告訴我，從那以後生生世世都能出家，想來不是空話。』不久就去世了，那是貞觀二年的正月，享年三十八歲，葬在南郊的僧人墓地中。 沙門普應（Puying，一位僧侶），天資聰穎，有才幹和謀略，精通《涅槃經》和《攝大乘論》。當時傅奕（Fuyi，一位反對佛教的官員）肆意誹謗，眾僧坐視不理，沒有人盡力反駁。普應於是進入太史局，召來傅奕與他對質辯論。凡是普應所問的，傅奕都不能回答，只是說：『這些禿驢妖言惑眾，誰還會理睬他們？』普應說：『自古以來聖賢都崇尚佛法，而你卻獨自侮辱輕慢，不是妖孽是什麼？』之後寫了《破邪論》二卷，揹著書稿，到朝堂上進獻，並且請求整理成正式文字，交給翰林院的官員，使之傳達給皇帝，以實現他的主張。如果遇到傅奕，就拉住他，用正理駁斥他。傅奕本來就沒有學問，到這時就只能閉口不言。 普應的老師法行（Faxing，一位僧侶），尤其剛正果斷。住在寺廟裡，每天自我督促，從不懈怠。見到廢棄的佛塔和破敗的祠堂，必定加以修繕整理。武德初年，各地的寺廟，還沒有恢復設立接待處，用來救濟來往的人，老老少少都讚美他。法行和普應都隸屬於大總持寺（Dazongchi Temple），所以在這裡一併記載。 唐 法琳（Falin，一位僧侶） 姓陳，是襄陽人。他的祖先居住在穎川，世代以儒學為業。法琳尤其聰慧爽朗，年少時出家，遊歷楚地和郢地，隱居在青溪山中，學問更加精進。能言善辯，文筆流暢，他的文章文采斐然，令人震驚。他認為孔教、李教和佛教是三種不同的教義。孔教固然是世間人倫的教導，但李教崇尚清虛，難道它的痕跡不滯留在世間嗎？其中必定有奇特的篇章和秘密的法術，不是外人所能窺見的。我將去尋求，以全部瞭解它們。於是他解開發髻，戴上道冠，逐漸進入道教的圈子。隋朝義寧初年，仍然獲得了在宮廷中登記戶籍的資格。
【English Translation】 English version: When Si was about to pass away, he said: 'In reality, I am a weak and shallow person, presumptuously mingling among the Sangha. The length of life is determined by fate, so what is there to regret? It is only because the teachings are declining and people's roots are shallow that I feel sorrow. Previously, I dreamed that Asita (Asita, a prophet) told me that from then on, I would be able to renounce the world in every life. I think it is not just empty words.' Soon after, he passed away. It was the first month of the second year of Zhenguan, at the age of thirty-eight. He was buried in the monks' cemetery in the southern suburbs. The Shramana Puying (Puying, a monk) was intelligent and resourceful, with talent and strategy. He was well-versed in the Nirvana Sutra and the Mahayana-samgraha. At that time, Fu Yi (Fuyi, an official who opposed Buddhism) slandered Buddhism wantonly, and the monks sat idly by, without making any effort to refute him. Puying then entered the Bureau of Historiography and summoned Fu Yi to debate with him. Whatever Puying asked, Fu Yi could not answer, but only said: 'These bald-headed monks are speaking妖言惑眾 (bewitching words), who would pay attention to them?' Puying said: 'Since ancient times, sages and worthies have revered the Dharma, but you alone insult and despise it. What else could you be but a demon?' Afterwards, he wrote two volumes of 'Refutation of Heresy', carried the manuscript on his back, and presented it to the court, requesting that it be compiled into an official text and submitted to the officials of the Hanlin Academy so that it could be conveyed to the emperor to realize his views. If he encountered Fu Yi, he would stop him and refute him with righteous principles. Fu Yi originally had no learning, and at this point, he could only shut his mouth. His teacher, Faxing (Faxing, a monk), was especially upright and decisive. Living in the temple, he disciplined himself daily without any slackness. Seeing abandoned pagodas and dilapidated shrines, he would definitely repair and restore them. At the beginning of the Wude era, the temples in various places had not yet resumed the practice of establishing reception centers to help those who came and went. The old and the young all praised him. Both Faxing and Puying belonged to the Dazongchi Temple (Dazongchi Temple), so they are recorded together here. Tang Falin (Falin, a monk) His surname was Chen, and he was from Xiangyang. His ancestors lived in Yingchuan and were engaged in Confucianism for generations. Falin was especially intelligent and bright. He renounced the world at a young age, traveled to Chu and Ying, and lived in seclusion in Qingxi Mountain, where his learning became even more advanced. He was eloquent and wrote fluently, and his articles were brilliant and astonishing. He believed that Confucianism, Daoism, and Buddhism were three different doctrines. Confucianism was indeed the teaching of human relations in the world, but Daoism advocated purity and emptiness. Could its traces not remain in the world? There must be strange chapters and secret arts within it that outsiders cannot see. I will seek them out to understand them all. Therefore, he untied his hair and put on a Daoist hat, gradually entering the Daoist circle. At the beginning of the Yining era of the Sui Dynasty, he still obtained the qualification to register his household in the palace.
觀。素善莊老。每談演。道士率悅服。自爾悉以其疇昔所藏禁文。托之是正。張偽葛妄。無所避匿。而在我者。得以攻矣。武德初。再剃染。住京師濟法寺。先是道士傅奕。竊反俗。為太史令。以舊習深忌佛法。四年條具佛法。無益國家者。十一事。以奏。上聽之。詔集京師大德問。琳答詔。以為至道絕言。豈九流能辨。法身無象。非十翼所詮。但四趣茫茫。漂淪慾海。三界蠢蠢。顛墜邪山。諸子迷以自焚。凡夫溺而不出。於是中天王種。辭恩愛而出家。西夏貴游。厭榮華而入道。誓出二種生死。志求一妙涅槃。弘善以報四恩。立德以資三有。此其利益也。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣常分。雖形乏養親。而內懷其孝。禮乖事主。而心戢其恩。澤被怨親。以成大順。祜沾幽顯。豈局小違。上智之人。依佛語故為益。下凡之輩。虧聖教故為損。懲惡則濫者自新。進善則通人感化。此其大略也。而奕所奏。有司未及施行。又多寫表狀。流佈近遠。使京室閭里。咸傳禿丁之誚。劇談酒席。昌言胡鬼之謠。佛日翳而不明。僧威沮而無勢。於時道俗有明達者。皆作文檄以非奕。而上終以先入為主。卒莫之聽也。琳因著破邪論。文多不錄。論出。上稍寤。奕所奏且寢。東宮庶子虞世南。愛之為之序。奕愈
不愜。復與其黨。造論以斥佛聖。薰蕕既雜。或者疑焉。琳爲著辨正論八卷。穎川陳子良註釋之。其序曰。昔宣尼人夢。十翼之理克彰。伯陽出關。二篇之義爰著。或鉤深系象。或探賾希夷。名言之所不宣。陰陽之所不測。猶能彌綸天地。包括鬼神。道無洽于大千。言未超于域內。況乎法身圓寂。妙出有無。至理凝玄。跡泯真俗。體絕三相。累盡七生。無心即心。非色為色。筌蹄之外。豈可言乎。若夫西伯拘羑。遂顯精微。子長蠶室。卒成先志。故易曰。古之作易者。其有憂患乎。論之與也。良有以矣。有道士李仲卿劉進喜等。並作庸文。謗毀正法。在俗人士。或生邪信。法師憫其盲瞽。遂著斯論云。可謂鼓茲法海。振彼詞鋒。碧雞之銳競馳。黃馬之俊爭騖。莫不葉墮柯摧。云消霧卷。但此論。窮釋老之教源。極品藻之名理。恐好事後生。意有未喻。弟子近伸頂禮。從而問津。爛然溢目。若日月之入懷。寂爾應機。譬寶珠之燭物。既悟四衢之幻。便息百城之遊。啟所未聞。為之註解。
貞觀初。上于南山。以大和宮舊邸。置龍田寺。琳愛其靜僻。即居之。眾舉知寺任。十三年。道士秦世英。出入東宮。間摘琳論中語。風太子曰。此于皇宗。有所誹謗。太子以為然。轉以聞上。上怒。詔沙汰僧尼。其餘在者。宜依
【現代漢語翻譯】 現代漢語譯本： 不滿意。又與他的同黨，製造言論來詆譭佛和聖人。魚龍混雜，有些人因此產生疑惑。琳法師因此撰寫了《辨正論》八卷。穎川人陳子良為之作注。他的序言說：『從前周文王夢見聖人，因此《易經》的道理得以彰顯；老子出函谷關，因此《道德經》的意義得以闡述。有的探究深奧的道理，有的探索玄妙的境界。那是言語所不能表達的，陰陽所不能測度的，卻仍然能夠涵蓋天地，包括鬼神。然而老子的道還沒有普及到整個世界，他的言論還沒有超出世俗的範圍。更何況佛的法身圓滿寂靜，妙不可言地超脫于有和無，至高的真理凝練玄妙，佛的足跡泯滅于真和俗之間，佛的本體超越了三相（註：三相指一切事物所具有的生、住、異、滅四種相狀），佛的累世因緣已經終結，達到了七生（註：指在欲界、色界、無色界這三界中輪迴七次）的境界。無心即是心，非色即是色。在捕魚的筌和捕捉兔子的蹄之外，又怎麼能用言語來表達呢？』周文王被拘禁在羑里，因此得以顯現《易經》的精微之處；司馬遷在蠶室遭受腐刑，最終完成了他的先父遺志。《易經》說：『古代創作《易經》的人，大概是有憂患吧！』《辨正論》的寫作，確實是有原因的。有道士李仲卿、劉進喜等人，都寫了平庸的文章，誹謗詆譭正法。世俗之人，有的因此產生邪惡的信仰。法師憐憫他們的盲昧無知，於是撰寫了這部《辨正論》。這可以說是擂動了佛法的巨浪，展現了辯論的鋒芒。如同碧雞的迅猛奔馳，黃馬的快速奔跑，無不使其樹葉凋落，樹枝摧折，雲消霧散。但是這部《辨正論》，窮盡了佛老的教義根源，詳盡地評論了各種名相和道理，恐怕好事的後生晚輩，對其中的含義有所不理解。弟子我近日恭敬地頂禮，從而向您請教。書中內容光彩奪目，如同日月進入我的懷抱；寂靜地應和機緣，好比寶珠照亮萬物。既然領悟了四通八達的道路都是虛幻的，便停止了在百座城池中的遊歷。開啟了我未曾聽聞的道理，因此為之註解。 貞觀初年，皇上在南山，將大和宮的舊址，改建為龍田寺。琳法師喜愛這裡的清靜幽僻，便居住在這裡。大眾推舉他擔任寺院的住持。貞觀十三年，道士秦世英，出入東宮，暗中摘取琳法師《辨正論》中的語句，向太子進讒言說：『這部著作對於皇家宗室，有所誹謗。』太子認為他說得對，轉而將此事稟告了皇上。皇上大怒，下詔要整頓僧尼，其餘留下來的，應該依照……
【English Translation】 English version: He was displeased. Moreover, he and his cohorts created arguments to denounce the Buddha and the saints. With the good and bad mixed together, some people became doubtful. Dharma Master Lin then wrote 'A Treatise Clarifying the Correct' in eight volumes. Chen Ziliang of Yingchuan annotated it. His preface says: 'In the past, when Xuan Ni (Confucius) dreamed of a sage, the principles of the Ten Wings (commentaries on the Book of Changes) were clearly revealed. When Boyang (Lao Tzu) left the pass, the meaning of the Two Chapters (Tao Te Ching) was established. Some delve into profound principles, and some explore the mysterious and subtle realms. These are beyond what words can express and what yin and yang can measure, yet they can still encompass heaven and earth and include ghosts and spirits. However, Lao Tzu's Tao has not yet spread throughout the entire world, and his words have not yet transcended the mundane realm. How much more so is the Buddha's Dharmakaya (Dharma body) complete and tranquil, wonderfully transcending existence and non-existence. The supreme truth is condensed and profound, and the Buddha's traces are extinguished between truth and falsehood. The Buddha's essence transcends the three characteristics (note: the three characteristics refer to the arising, abiding, changing, and ceasing of all things), and the Buddha's karmic connections have ended, reaching the state of seven births (note: referring to the seven cycles of rebirth in the desire realm, form realm, and formless realm). No-mind is mind, and non-form is form. Beyond the fish trap and the rabbit snare, how can one express it in words?' King Wen of Zhou was imprisoned in Youli, and thus the subtle essence of the Book of Changes was revealed. Sima Qian suffered castration in the silkworm room and finally completed his father's will. The Book of Changes says, 'Those who created the Book of Changes in ancient times must have had worries!' The writing of 'A Treatise Clarifying the Correct' is indeed for a reason. There were Taoists such as Li Zhongqing and Liu Jinxi, who all wrote mediocre articles, slandering and defaming the correct Dharma. Some laypeople developed evil beliefs because of this. The Dharma Master, pitying their blindness and ignorance, then wrote this treatise. It can be said to have stirred up the great ocean of Dharma and displayed the sharpness of debate. Like the swift gallop of the green rooster and the rapid race of the yellow horse, it caused leaves to fall and branches to break, clouds to dissipate and fog to roll away. However, this treatise exhausts the doctrinal sources of Buddhism and Taoism and thoroughly comments on various terms and principles. I fear that later generations who are fond of learning may not understand the meaning. I, your disciple, recently prostrated respectfully and sought guidance from you. The contents of the book are radiant and dazzling, like the sun and moon entering my embrace; silently responding to opportunities, like a precious pearl illuminating all things. Having realized that the roads of the four directions are illusory, I stopped traveling in a hundred cities. It has opened up the principles I have never heard before, so I annotated it. In the early years of the Zhenguan era, the Emperor, at Nanshan, converted the old residence of the Dahe Palace into Longtian Temple. Dharma Master Lin loved the quiet and secluded nature of this place and resided there. The assembly elected him to be the abbot of the temple. In the thirteenth year of Zhenguan, the Taoist Qin Shiying, who frequented the Eastern Palace, secretly extracted sentences from Dharma Master Lin's 'A Treatise Clarifying the Correct' and slandered to the Crown Prince, saying, 'This work contains slander against the Imperial Family.' The Crown Prince thought he was right and reported this matter to the Emperor. The Emperor was furious and issued an edict to rectify the Sangha, and those who remained should follow...
遺教經修行。否則亦從汰去。仍逮琳推勘。琳自詣公廷。就縲紲。詔問曰。周之宗盟。異姓為后。尊祖重親。實由先古。何故不相體悉。首鼠兩端。廣引形似之言。備敶于瀆之喻。琳答曰。武王大聖。周公大賢。與夫管蔡。皆兄弟至親。或許祭以天子禮樂。或以車七乘。放之有鄰。此無它。善惡之報也。書曰。皇天無親。惟德是輔。方今天下一家。其誰非親。老子曰。吾師西竺古皇先生。又曰吾師善入泥洹。綿綿若存。然則佛固老子之師矣。劉李之徒。無所知識。既師老子。又妄述以謗老子之師。世莫能知。故著論八卷。略對道士六十餘條所言。並據史籍。非敢於國家。有所論議。如是辨對。二十餘番。辭未嘗屈。
詔又問曰。辨正論信毀交報篇。以爲念觀音者。臨刃無傷。汝當自試。可至誠念之。七日之後。吾將刑汝。若念觀音果驗者。政亦無傷。若無驗者。則欺妄之罪。必不汝貸。七日後詔問曰。有所念否。琳援筆答曰。自隋季擾攘。毒流四海。陛下以慈悲力。救護群生。茍非勢至垂機。即是觀音降跡。故琳於七日以來。不念其他。惟念陛下。詔遣治書御史韋悰問。昨詔念觀音。如何卻念朕邪。琳曰。以陛下之德之大。與觀音等。念陛下者。所以念觀音也。且琳所著論。特欲曉人心地耳。陛下過聽。而加之
【現代漢語翻譯】 現代漢語譯本： 《遺教經》的修行。否則也會被淘汰出去。仍然逮捕琳並推究審問。琳親自前往公堂，接受拘禁。皇帝下詔問道：『周朝的宗盟制度，異姓可以為後代，尊重祖先和親人，實際上是源於古代。為什麼你們不能互相體諒，首鼠兩端，廣泛引用相似的言論，詳盡陳述于瀆水的比喻？』琳回答說：『周武王是偉大的聖人，周公是偉大的賢人，至於管叔和蔡叔，都是兄弟至親。或許用天子的禮樂祭祀他們，或許用七輛車把他們放逐到鄰國。這沒有別的，是善惡的報應啊。《尚書》說：『皇天沒有偏袒，只輔助有德的人。』如今普天之下都是一家人，誰不是親人呢？老子說：『我的老師是西竺（India）的古皇先生。』又說『我的老師善於進入泥洹（Nirvana，涅槃），綿綿不絕地存在。』那麼佛（Buddha）本來就是老子的老師啊。劉、李之流，沒有知識，既以老子為師，又胡亂述說來誹謗老子的老師，世人不能明白，所以著論八卷，簡略地駁斥道士六十多條言論，都是根據史籍，並非敢於對國家有所議論。』像這樣辯論，有二十多次，言辭從未屈服。 皇帝又下詔問道：『《辨正論》的《信毀交報篇》中，認爲念誦觀音（Avalokiteśvara）的人，面臨刀刃也不會受傷。你應該親自試驗一下。可以至誠地念誦觀音，七天之後，我將要處決你。如果唸誦觀音果然應驗，那麼自然也不會受傷。如果沒有應驗，那麼欺騙的罪過，一定不會饒恕你。』七天後，皇帝下詔問道：『有所念誦嗎？』琳拿起筆回答說：『自從隋朝末年動亂，禍害流遍天下，陛下用慈悲的力量，救護眾生。如果不是大勢至菩薩（Mahāsthāmaprāpta）垂下機會，就是觀音菩薩降臨人間。所以琳在七天以來，不念誦其他的，只念誦陛下。』皇帝派遣治書御史韋悰詢問：『昨天詔令你念誦觀音，為什麼卻唸誦朕呢？』琳說：『因為陛下的德行廣大，與觀音菩薩相等。唸誦陛下，就是念誦觀音菩薩啊。而且琳所著的論，只是想曉喻人們的心地罷了。陛下過分聽信，而加以……』
【English Translation】 English version: Practice of the 『Last Teaching Sutra』 (Yijiao Jing). Otherwise, they will also be eliminated. Lin was still arrested and interrogated. Lin went to the court himself and accepted imprisonment. The emperor issued an edict asking: 『The Zhou dynasty's alliance system, with different surnames as successors, respecting ancestors and relatives, actually originated in ancient times. Why can't you understand each other, be double-dealing, widely quote similar words, and elaborately present the analogy of dredging water?』 Lin replied: 『King Wu of Zhou was a great sage, and the Duke of Zhou was a great virtuous man. As for Guan Shu and Cai Shu, they were all close brothers. Perhaps they were sacrificed with the rites and music of the Son of Heaven, or they were exiled to neighboring countries with seven chariots. There is nothing else to this, it is the retribution of good and evil. The Book of Documents says: 『Heaven has no favorites, it only assists those with virtue.』 Now the whole world is one family, who is not a relative? Lao Tzu said: 『My teacher is the ancient emperor of West India (Xizhu, India).』 He also said, 『My teacher is good at entering Nirvana (Nihuan), existing continuously.』 Then Buddha (Fo) was originally the teacher of Lao Tzu. The likes of Liu and Li, without knowledge, both take Lao Tzu as their teacher and falsely describe to slander Lao Tzu's teacher. The world cannot understand, so they wrote eight volumes of arguments, briefly refuting more than sixty Taoist statements, all based on historical records, not daring to discuss the country.』 Like this debate, there were more than twenty times, and the words never yielded. The emperor then issued an edict asking: 『The 『Belief and Defamation』 chapter of the 『Discrimination and Rectification Treatise』 (Bianzheng Lun) believes that those who recite Avalokiteśvara (Guanyin) will not be injured when facing a blade. You should try it yourself. You can sincerely recite Avalokiteśvara. After seven days, I will execute you. If reciting Avalokiteśvara is indeed effective, then naturally you will not be injured. If it is not effective, then the crime of deception will certainly not be forgiven.』 Seven days later, the emperor issued an edict asking: 『Have you recited anything?』 Lin picked up a pen and replied: 『Since the turmoil at the end of the Sui Dynasty, the disaster has spread all over the world. Your Majesty has used the power of compassion to save all living beings. If it is not Mahāsthāmaprāpta (Shizhi Pusa) lowering the opportunity, it is Avalokiteśvara descending into the world. Therefore, Lin has not recited anything else in the past seven days, only reciting Your Majesty.』 The emperor sent the Imperial Secretary Wei Cong to ask: 『Yesterday, I ordered you to recite Avalokiteśvara, why did you recite me instead?』 Lin said: 『Because Your Majesty's virtue is great, equal to Avalokiteśvara. Reciting Your Majesty is reciting Avalokiteśvara. Moreover, the treatise written by Lin only wants to enlighten people's minds. Your Majesty overlistens and adds to it...』
罪。雖重刑之。于琳之心不損一毛。上稍寤。詔減死。徙之益部。行至百牢關。以疾卒于菩提寺。壽六十九。
沙門慧序。雍之武功人。善攝論。后以接待結眾緣。琳之至百牢。序撫循之。備盡恩意。及死。猶枕其膝。哭泣踴躄。如親戚。營葬東山之巔。樹白塔。勒銘志之。
道士秦世英。旋為御史韋悰所彈。死大理獄。
琳有文集三十卷。行於世。
唐慧滿
雍州長安梁氏。父粲。隋海疊等州刺史。尤慕佛乘。滿七歲。志辭俗。粲每獎譽之。會有詔。許民出家。粲方為海州。遂俾滿剃落。時仙法師名動京輦。以材學。居大興善寺。粲及解印綬歸。使滿受業為弟子。仙又𢹂以住仁壽宮之三善寺。大業初。徙住大禪定。既進具。依智首律師。習毗尼。善威儀。結界登壇。身先眾侶。咨考疑義。世尤推其詳審。貞觀三年。嘗講羯磨法于鄜城魏兵曹家。忽火燎草室。𦦨得風熾甚。滿索水噀之而滅。識者以為其戒德使然。七年詔。偕諸大德。住新寺。未幾。詔充弘濟寺上座。其規制之嚴。至今有可畏伏者。集仙寺尼。鑄老子真人像。私自供養。召黃巾輩。慶會堂上。並比丘齋。滿呵止之。集僧行擯罰。仍以像改佛相。入太原寺。證果寺尼慧尚。僥倖出入宮禁中。先是神堯皇帝升遐。朝廷議。以
【現代漢語翻譯】 現代漢語譯本： 犯罪。即使施以重刑，對於于琳的內心也沒有絲毫損傷。皇上稍有醒悟，下詔免了他的死罪，將他流放到益州。走到百牢關時，因病死於菩提寺，享年六十九歲。
沙門慧序，雍州武功人，精通《攝大乘論》。後來因為接待信眾而廣結善緣。于琳到達百牢關時，慧序安撫照顧他，竭盡恩義。于琳臨死時，慧序還枕著他的膝蓋，哭泣跳躍，如同對待親戚一般。慧序操辦喪事，將他安葬在東山之巔，樹立白色佛塔，刻寫銘文來紀念他。
道士秦世英，不久被御史韋悰彈劾，死在大理寺的監獄裡。
于琳有文集三十卷，流傳於世。
唐慧滿
雍州長安人梁氏，父親梁粲，曾任隋朝海疊等州的刺史，尤其仰慕佛法。慧滿七歲時，就立志出家。梁粲每次都讚揚他。恰逢朝廷下詔，允許百姓出家。梁粲當時正在海州任職，於是讓慧滿剃度出家。當時仙法師名聲響動京城，憑藉才學，住在在大興善寺。梁粲辭官回家后，讓慧滿拜仙法師為師。仙法師又帶著慧滿住在仁壽宮的三善寺。大業初年，遷居到大禪定寺。慧滿受具足戒后，依止智首律師，學習戒律，精通威儀。結界登壇時，總是身先士卒。諮詢考證疑難問題，世人尤其推崇他的詳盡審慎。貞觀三年，慧滿曾在鄜城魏兵曹家講解《羯磨法》，忽然草屋失火，火借風勢，燃燒得很旺。慧滿取水噴灑，火就熄滅了。知情的人認為這是他的戒德所致。貞觀七年，朝廷下詔，讓慧滿與諸位大德一起，住在新寺。不久，朝廷下詔任命慧滿為弘濟寺的上座。弘濟寺的規章制度非常嚴格，至今仍令人敬畏。集仙寺的尼姑，鑄造老子真人像，私自供奉，召集黃巾黨徒，在慶會堂上聚會，還舉辦比丘齋。慧滿呵斥制止她們，集合僧眾進行擯罰，並將老子像改造成佛像，送入太原寺。證果寺的尼姑慧尚，僥倖出入宮禁之中。此前，神堯皇帝駕崩，朝廷商議，以
【English Translation】 English version: He committed a crime. Even with severe punishment, it did not harm Yu Lin's (Yu Lin, person's name) heart in the slightest. The Emperor slightly awoke and issued an edict to reduce his death sentence, exiling him to Yizhou (Yizhou, a place name). On the way to Bailao Pass (Bailao Pass, a place name), he died of illness at Bodhi Temple (Bodhi Temple, a temple name), at the age of sixty-nine.
Shramana (Buddhist monk) Hui Xu (Hui Xu, person's name) was a native of Wugong in Yongzhou (Yongzhou, a place name). He was skilled in the Mahāyānasaṃgraha (Mahāyānasaṃgraha, a Buddhist text). Later, he formed many good relationships by receiving and connecting with the public. When Yu Lin arrived at Bailao, Hui Xu comforted and cared for him, exhausting his kindness and consideration. When Yu Lin died, Hui Xu still rested his head on his lap, weeping and jumping about as if he were a relative. Hui Xu organized the funeral, burying him on the summit of Dongshan (Dongshan, a place name), erecting a white stupa, and engraving an inscription to commemorate him.
Taoist Qin Shiying (Qin Shiying, person's name) was soon impeached by the censor Wei Cong (Wei Cong, person's name) and died in the Dali Temple (Dali Temple, a place name) prison.
Yu Lin had a collection of thirty volumes of writings that circulated in the world.
Tang Hui Man (Tang Hui Man, person's name)
Liang of Chang'an (Chang'an, a place name) in Yongzhou (Yongzhou, a place name) was named Liang Can (Liang Can, person's name). His father was the prefect of the Die and other states during the Sui Dynasty (Sui Dynasty, a dynasty in Chinese history), and he especially admired the Buddhist teachings. When Hui Man was seven years old, he aspired to renounce the secular world. Liang Can always praised him. It happened that the court issued an edict allowing the people to become monks. Liang Can was then serving in Haizhou (Haizhou, a place name), so he had Hui Man tonsured. At that time, Dharma Master Xian (Dharma Master Xian, person's name) was famous in the capital, residing in the Daxingshan Temple (Daxingshan Temple, a temple name) because of his talent and learning. After Liang Can resigned and returned home, he had Hui Man become a disciple of Dharma Master Xian. Dharma Master Xian then took him to live in the Sanshan Temple (Sanshan Temple, a temple name) in Renshou Palace (Renshou Palace, a place name). At the beginning of the Daye era (Daye era, a period in Chinese history), they moved to the Dachanding Temple (Dachanding Temple, a temple name). After receiving the full precepts, Hui Man relied on Vinaya Master Zhi Shou (Vinaya Master Zhi Shou, person's name) to study the Vinaya (Vinaya, Buddhist monastic rules), excelling in deportment. When establishing boundaries and ascending the altar, he always took the lead. When consulting and examining doubtful points, the world especially praised his thoroughness and carefulness. In the third year of Zhenguan (Zhenguan, a period in Chinese history), Hui Man once lectured on the Karma (Karma, Buddhist ritual) at the home of Wei Bingcao (Wei Bingcao, person's name) in Fucheng (Fucheng, a place name). Suddenly, the thatched hut caught fire, and the fire, aided by the wind, burned fiercely. Hui Man took water and sprinkled it, and the fire was extinguished. Those who knew about it thought it was due to his virtuous observance of the precepts. In the seventh year of Zhenguan, the court issued an edict ordering Hui Man and other great virtues to reside in the new temple. Before long, the court issued an edict appointing Hui Man as the senior seat of Hongji Temple (Hongji Temple, a temple name). The strictness of its regulations is still awe-inspiring today. The nuns of Jixian Temple (Jixian Temple, a temple name) cast a statue of Lao Tzu (Lao Tzu, a figure in Taoism) as a real person and privately made offerings to it, summoning the Yellow Turban (Yellow Turban, a Taoist sect) followers to gather in the Celebration Hall, and also held a Bhikkhu (Bhikkhu, Buddhist monk) feast. Hui Man scolded and stopped them, gathered the monks to carry out expulsion, and transformed the statue of Lao Tzu into a Buddha statue, sending it to Taiyuan Temple (Taiyuan Temple, a temple name). The nun Hui Shang (Hui Shang, person's name) of Zhengguo Temple (Zhengguo Temple, a temple name) was fortunate enough to enter and exit the palace. Before this, when Emperor Shenyao (Emperor Shenyao, an emperor's posthumous title) passed away, the court discussed using
尚所住寺。設靈位。尚謾以比丘寺應命曰。即己所住者。比丘率莫誰何。滿集京邑三綱大德。二百餘人。行擯云。自佛法流行。未有尼眾。以官勢力。奪比丘所居寺者。宜出衆不共住。若四眾。敢與尚等往來。及諸法事。與言論者。同此擯。於是尚大懼。訴東宮求解。有令遣檐事杜正言。集比丘僧解擯。滿曰。殿下住持正法。慧滿據法申理。今則違理附情。規模亂矣。即捉坐具退。而僧之留者。遽從解議。滿聞之嘆曰。黨善者寡。柰何。后尚屢謝過。終不顧。
駕幸洛陽。天子以國姓故。俾扈從道士。先釋氏行。非例也。滿集僧二百。各脫袈裟。置頂上。進表諫。
晚以浴僧。祈生安養。十六年四月十二日。遘微疾。悉出所畜長物。屬三寶。加趺坐繩床上。別寺眾。問答之頃。精神不昧。俄而氣上屬口。乃逝。壽五十四。阇維於終南龍池寺側。舌獨不燼。雖益薪煉之經宿。色愈鮮赤。並葬之山中。其平生。講律三十餘過。著四分疏二十卷。京師凈住寺沙門慧升爲銘頌。見別錄。
唐道積
出河東安邑相里氏。其居家名子材。年二十。遇洪湛律師。乃為剃落。而遁跡雙巖。以求其志。復研心學於法朗禪師。影不出山者。三閱寒暑。既而嘆曰。幽證固難。聖教須究。開皇十三年。就遠行寺普興法
【現代漢語翻譯】 現代漢語譯本： 慧滿（Huiman）所住的寺廟。設立了靈位。尼姑（尚，指尼姑）謊稱比丘寺應該歸她管，說那就是她住的地方。比丘們大多不知如何是好。於是聚集了京城的三綱大德，二百餘人，宣佈擯斥說：『自從佛法流行以來，沒有尼眾憑藉官府勢力，奪取比丘所居住的寺廟的。應該驅逐出眾，不得共同居住。如果四眾弟子，膽敢與尼姑等人往來，以及參與法事，與她們言論的，同樣受到擯斥。』於是尼姑非常害怕，向東宮求救。東宮下令派遣檐事杜正言，召集比丘僧人解除擯斥。慧滿說：『殿下主持正法，慧滿依據佛法申述道理，現在卻違背道理遷就私情，規矩法度都要亂了。』隨即拿起坐具退席。而留下的僧人，立刻改變了解除擯斥的決議。慧滿聽了嘆息說：『贊同正義的人太少了，怎麼辦啊。』後來尼姑多次謝罪，慧滿始終不理睬。
皇帝駕臨洛陽。天子因為是國姓的緣故，讓道士跟從，走在僧人前面，這不合規矩。慧滿召集僧人二百人，各自脫下袈裟，放在頭頂上，上表勸諫。
晚年用沐浴僧人的方式，祈求往生安養。貞觀十六年四月十二日，得了小病。把所有積蓄的長物，都捐獻給三寶。然後跏趺坐在繩床上，與寺廟的僧眾告別。問答之間，精神清醒。不久氣息上涌到口中，就去世了。享年五十四歲。在終南山龍池寺旁火化。只有舌頭沒有燒盡。即使增加柴火焚燒了一夜，顏色更加鮮紅。於是將舌頭埋葬在山中。他平生講解《四分律》三十多次，著有《四分疏》二十卷。京師凈住寺的沙門慧升爲他撰寫了銘文和頌詞，收錄在《別錄》中。
唐道積（Tang Daoji）
出自河東安邑相里氏。在家時的名字叫子材。二十歲時，遇到洪湛律師，於是剃度出家，隱居在雙巖，以尋求自己的志向。又在法朗禪師處專心學習。三年時間，身影沒有離開過山。之後感嘆說：『獨自證悟固然很難，聖教必須深入研究。』開皇十三年，前往遠行寺普興佛法。
【English Translation】 English version: Huiman's (慧滿) (name of a monk) temple, where a spirit tablet was set up. The nun (尚, Shang, referring to the nun) falsely claimed that the Bhikkhu (比丘, Buddhist monk) temple should belong to her, saying that it was where she lived. Most of the Bhikkhus (比丘) didn't know what to do. So, more than two hundred of the Sangha's (僧伽, Buddhist monastic order) leading figures gathered from the capital and announced the expulsion, saying: 'Since the prevalence of Buddhism, there has never been a case where nuns have used the power of the government to seize the temple where Bhikkhus reside. They should be expelled from the community and not live together. If any of the four assemblies (四眾, referring to Bhikkhus, Bhikkhunis, Upasakas, and Upasikas), dare to associate with the nuns, participate in Dharma (法, Buddhist teachings) activities, or speak with them, they will be expelled as well.' Then the nun was very afraid and asked the Eastern Palace for help. The Eastern Palace ordered Yanshi (檐事, official title) Du Zhengyan (杜正言) to summon the Bhikkhu Sangha to lift the expulsion. Huiman (慧滿) said: 'Your Highness upholds the Dharma (法, Buddhist teachings). Huiman (慧滿) argues according to the Dharma (法, Buddhist teachings). Now, however, you are violating the Dharma (法, Buddhist teachings) and indulging in personal feelings, and the rules and regulations will be in chaos.' Then he picked up his seat and left. The monks who remained immediately changed the decision to lift the expulsion. Huiman (慧滿) sighed upon hearing this, 'There are too few who agree with justice, what should I do?' Later, the nun apologized many times, but Huiman (慧滿) never paid attention to her.
The Emperor visited Luoyang. Because the Emperor's surname was the national surname, he allowed the Taoists to follow and walk in front of the monks, which was against the rules. Huiman (慧滿) gathered two hundred monks, each took off their Kasaya (袈裟, Buddhist robe) and placed it on their heads, and submitted a memorial to remonstrate.
In his later years, he used bathing monks as a way to pray for rebirth in Sukhavati (安養, Pure Land). On April 12th of the sixteenth year of Zhenguan (貞觀, era name of Tang Dynasty), he contracted a minor illness. He donated all his accumulated possessions to the Triple Gem (三寶, Buddha, Dharma, Sangha). Then he sat in the lotus position on a rope bed and said goodbye to the monks in the temple. During the question and answer, his spirit was clear. Soon after, his breath rose to his mouth, and he passed away. He lived to be fifty-four years old. He was cremated next to Longchi Temple (龍池寺) on Zhongnan Mountain (終南山). Only his tongue did not burn. Even after adding firewood and burning it overnight, the color became more鮮red. So the tongue was buried in the mountain. In his life, he lectured on the Dharmaguptaka Vinaya (四分律) more than thirty times and wrote twenty volumes of the Dharmaguptaka Vinaya Commentary (四分疏). The Shramana (沙門, Buddhist monk) Huisheng (慧升) of Jingzhu Temple (凈住寺) in the capital wrote an inscription and eulogy for him, which is included in the 'Separate Records' (別錄).
Tang Daoji (唐道積)
Came from the Xiangli (相里) family of Anyi (安邑) in Hedong (河東). His name at home was Zicai (子材). At the age of twenty, he met the Vinaya Master Hongzhan (洪湛), so he shaved his head and became a monk, and lived in seclusion in Shuangyan (雙巖) to seek his aspirations. He also studied diligently with Chan Master Falang (法朗). For three years, his shadow never left the mountain. Then he sighed and said, 'It is difficult to attain enlightenment alone, the Holy Teachings must be studied in depth.' In the thirteenth year of Kaihuang (開皇, era name of Sui Dynasty), he went to Yuanxing Temple (遠行寺) to promote the Dharma (法, Buddhist teachings).
師。稟涅槃。十八年。造京師寶昌寺明及法師。咨十地論。又依辨才智凝法師。習攝大乘論。仁壽三年。聽采地持于并州武德寺沙門法棱所。四年七月。楊諒反。遂與同侶素杰諸師。南旋鄉里。弘闡涅槃攝論諸部。齒鄰知命。則偏事地持。曰是戒勖之極。心法之要也。故德資皁白。道洽朱藍。然于尼眾。獨不引顧。每謂其徒曰。女誠戒垢。聖典所訶。佛度出家。減損正法。聞名尚爾污心。面對豈云無染。且教貴清顯。不參非濫。俗重遠嫌。君子攸奉。余雖不逮。請遵其度。則其潔己高蹈之風。可想見矣。
先是沙門寶澄。當隋之初。于普救寺。創營百尺彌勒大像。始舉事。澄遽告逝。耆艾請積繼之。僅十稔而雕籹之工畢。道俗相與慶賀。初積既受請。夜夢。崖旁二師子。于大像側。連吐明珠不絕。寤而唸曰。師子以表法流無畏。明珠以表財施無窮。吾事其成乎。即命圖其夢。張之像前。寺處蒲坂之陽。尤為一方形勝。像又殊特。誠古今天下之偉觀。而積弊衣蔬食。剿志劬形。以成就之。可謂勤矣。故僕射裴玄真。刺史杜楚容。皆饋香致敬。贈衣求法。
隋之季。河東通守堯君素。議沙門守城。以御外敵。令曰。敢諫者斬。積奮曰。吾輩抗跡塵外。而世欲以卒伍辱之。可哉。於是偕道愻神素進曰。公亦聞人
【現代漢語翻譯】 現代漢語譯本：
師父（指某位僧侶）。稟受《涅槃經》。十八年間，在京師寶昌寺嚮明及法師請教，諮詢《十地論》。又依止辨才、智凝法師，學習《攝大乘論》。仁壽三年，在并州武德寺從沙門法棱處聽講《采地持經》。仁壽四年七月，楊諒謀反，於是與同伴素杰等法師，一同返回家鄉，弘揚《涅槃經》、《攝大乘論》等經典。到了知天命的年紀，則偏重研究《地持經》，說這是戒律的極致，心法的要領。因此，他的德行資助了僧俗兩界，他的道行普及了官民百姓。然而，對於比丘尼，他卻不加以引導和關顧。他常常對他的弟子們說：『女人確實是戒律的污垢，是聖典所呵斥的。佛允許她們出家，是減損正法。聽到她們的名字尚且會污染內心，面對面相處難道能說沒有染污嗎？況且，佛法教義貴在清凈顯明，不容許摻雜非正統的東西。世俗之人重視遠離嫌疑，這是君子所奉行的。我雖然做不到，但請允許我遵循這個原則。』由此可見他潔身自好、高尚脫俗的品格。 先前，沙門寶澄在隋朝初期，于普救寺，開始建造百尺高的彌勒大像。剛開始動工，寶澄就去世了。德高望重的人士請求積法師繼續完成。歷經近十年，雕塑彩繪的工程才完成。僧俗大眾互相慶賀。當初，積法師接受請求后，夜裡夢見，懸崖旁邊有兩隻獅子，在大像旁邊，不停地吐出明珠。醒來后，他心想：『獅子象徵佛法傳播的無畏，明珠象徵財物佈施的無窮。我的事業大概要成功了吧。』於是命令畫工將夢境畫下來，張貼在大像前面。普救寺位於蒲坂的南面，是當地的形勝之地。彌勒像又非常特別，確實是古今天下的一大景觀。而積法師穿著破舊的衣服，吃著粗糙的食物，竭盡心力，辛勤勞作，才得以完成這項工程，可以說是非常勤奮了。因此，僕射裴玄真、刺史杜楚容，都贈送香火，表達敬意，贈送衣服，請求佛法。 隋朝末年，河東通守堯君素，商議讓僧人守城，以抵禦外敵。他下令說：『敢於勸諫的人，斬首。』積法師奮然而起，說：『我們這些人超脫於世俗之外，而現在世俗之人卻要用士兵的職責來侮辱我們，這可以嗎？』於是與道愻、神素一同進諫說：『您也聽說過人……』 English version:
The Master (referring to a certain monk). Received the Nirvana Sutra (Mahāparinirvāṇa Sūtra). For eighteen years, he consulted Master Ming and Dharma Master at Baochang Temple in the capital city, inquiring about the Ten Stages Sutra (Daśabhūmika Sūtra). He also relied on Dharma Masters Biancai and Zhinning to study the Compendium of Mahayana (Mahāyānasaṃgraha). In the third year of Renshou, he listened to the Basis of Discipline Sutra (Vinayavastu) at Wude Temple in Bingzhou from the Shramana Faleng. In the seventh month of the fourth year of Renshou, Yang Liang rebelled, so he and his companions, such as Dharma Master Sujie, returned to their hometown together, propagating the Nirvana Sutra, Compendium of Mahayana, and other scriptures. When he reached the age of knowing destiny, he focused on studying the Basis of Discipline Sutra, saying that this was the ultimate of precepts and the essence of mind-dharma. Therefore, his virtue supported both the monastic and lay communities, and his Dao permeated the officials and the people. However, he did not guide or care for the Bhikkhunis. He often said to his disciples: 'Women are indeed the defilement of precepts, and are condemned by the sacred scriptures. The Buddha allowed them to leave home, which diminished the true Dharma. Hearing their names still pollutes the mind, how can it be said that there is no defilement when facing them? Moreover, the teachings of the Dharma value purity and clarity, and do not allow the mixing of unorthodox things. Secular people value staying away from suspicion, which is what gentlemen uphold. Although I cannot achieve it, please allow me to follow this principle.' From this, one can imagine his integrity and noble character. Previously, the Shramana Baocheng, at the beginning of the Sui Dynasty, started to build a hundred-foot-tall Maitreya statue at Pujiu Temple. As soon as the construction started, Baocheng passed away. Respected elders requested Dharma Master Ji to continue the work. After nearly ten years, the work of sculpting and painting was completed. The monastic and lay communities congratulated each other. Initially, after Dharma Master Ji accepted the request, he dreamed at night that there were two lions beside the cliff, continuously spitting out bright pearls beside the statue. After waking up, he thought: 'The lion symbolizes the fearlessness of the Dharma's propagation, and the bright pearl symbolizes the infinity of material offerings. My undertaking will probably be successful.' So he ordered the painter to draw the dream and post it in front of the statue. Pujiu Temple is located on the south side of Puban, which is a scenic spot in the area. The Maitreya statue is also very special, and it is indeed a great spectacle of ancient and modern times. Dharma Master Ji wore worn-out clothes, ate rough food, and worked hard to complete this project, which can be said to be very diligent. Therefore, the Minister Pei Xuanzhen and the Governor Du Churong both sent incense to express their respect, and sent clothes to request the Dharma. At the end of the Sui Dynasty, Yao Junsu, the Governor of Hedong, discussed having monks guard the city to resist foreign enemies. He ordered: 'Anyone who dares to advise against it will be beheaded.' Dharma Master Ji rose up and said: 'We are people who transcend the secular world, but now secular people want to insult us with the duties of soldiers, is this acceptable?' So he, along with Daoxun and Shensu, advised: 'You have also heard of people...'
【English Translation】 Modern Chinese translation:
Master (referring to a certain monk). Received the Nirvana Sutra. For eighteen years, he consulted Master Ming and Dharma Master at Baochang Temple in the capital city, inquiring about the Ten Stages Sutra. He also relied on Dharma Masters Biancai and Zhinning to study the Compendium of Mahayana. In the third year of Renshou, he listened to the Basis of Discipline Sutra at Wude Temple in Bingzhou from the Shramana Faleng. In the seventh month of the fourth year of Renshou, Yang Liang rebelled, so he and his companions, such as Dharma Master Sujie, returned to their hometown together, propagating the Nirvana Sutra, Compendium of Mahayana, and other scriptures. When he reached the age of knowing destiny, he focused on studying the Basis of Discipline Sutra, saying that this was the ultimate of precepts and the essence of mind-dharma. Therefore, his virtue supported both the monastic and lay communities, and his Dao permeated the officials and the people. However, he did not guide or care for the Bhikkhunis. He often said to his disciples: 'Women are indeed the defilement of precepts, and are condemned by the sacred scriptures. The Buddha allowed them to leave home, which diminished the true Dharma. Hearing their names still pollutes the mind, how can it be said that there is no defilement when facing them? Moreover, the teachings of the Dharma value purity and clarity, and do not allow the mixing of unorthodox things. Secular people value staying away from suspicion, which is what gentlemen uphold. Although I cannot achieve it, please allow me to follow this principle.' From this, one can imagine his integrity and noble character. Previously, the Shramana Baocheng, at the beginning of the Sui Dynasty, started to build a hundred-foot-tall Maitreya statue at Pujiu Temple. As soon as the construction started, Baocheng passed away. Respected elders requested Dharma Master Ji to continue the work. After nearly ten years, the work of sculpting and painting was completed. The monastic and lay communities congratulated each other. Initially, after Dharma Master Ji accepted the request, he dreamed at night that there were two lions beside the cliff, continuously spitting out bright pearls beside the statue. After waking up, he thought: 'The lion symbolizes the fearlessness of the Dharma's propagation, and the bright pearl symbolizes the infinity of material offerings. My undertaking will probably be successful.' So he ordered the painter to draw the dream and post it in front of the statue. Pujiu Temple is located on the south side of Puban, which is a scenic spot in the area. The Maitreya statue is also very special, and it is indeed a great spectacle of ancient and modern times. Dharma Master Ji wore worn-out clothes, ate rough food, and worked hard to complete this project, which can be said to be very diligent. Therefore, the Minister Pei Xuanzhen and the Governor Du Churong both sent incense to express their respect, and sent clothes to request the Dharma. At the end of the Sui Dynasty, Yao Junsu, the Governor of Hedong, discussed having monks guard the city to resist foreign enemies. He ordered: 'Anyone who dares to advise against it will be beheaded.' Dharma Master Ji rose up and said: 'We are people who transcend the secular world, but now secular people want to insult us with the duties of soldiers, is this acceptable?' So he, along with Daoxun and Shensu, advised: 'You have also heard of people...'
有不畏死者乎。夫死而有益。雖死無畏。弟恐無益而徒死爾。且昔者漢高尊四皓。而天下安。文侯重干木。而魏國治。今道人務德義。疏利名。其於四皓干木。亦庶幾矣。而尊重之禮。不見得於公。顧將拘繫。以從軍役。則公之去漢高文侯遠甚。而識者有以窺公也。公其圖之。君素以積心氣之壯。釋不問。后君素竟為郡人薛宗所害。
積以貞觀十年九月十日。終於所住。初積將終。曾無所苦。告門人曰。吾今年七十五。其死必矣。門人曰。師才六十九耳。誠能七十五。則猶有六年在。何遽辭耶。積曰。死生數也。數豈實法哉。亦假乎語言名字而已。吾昔日隸籍之時。刺史增吾六年。自今計之。則吾壽當盡。不三日果卒。
唐法常
姓張氏。南陽白水人也。高祖隆。仕魏之河北。子孫因占籍焉。少業儒。性厭煩雜。年十九。投曇延法師祝髮。即學涅槃。而隨以講說。聽者嘆異。延嘗三摩其頂曰。子當住持佛法矣。年二十二。攝論初興。常以師門。多守舊章。鮮獲奇致。於是歷游秦齊趙魏。盡核成實毗曇華嚴地論之旨。積勞五年。而後出疏於上京以決群疑。隋齊王暕。以時望。召升高座。自是儔侶四臻。敷唱相續。大業間。詔居禪定道場。陶治尤盛。
國朝遐邇晏清。化風騰播。貞觀譯經。資以
【現代漢語翻譯】 現代漢語譯本： 『有不畏懼死亡的人嗎？』如果死亡有益處，即使死亡也沒有什麼可怕的。我只是擔心死亡沒有益處而白白死去。況且過去漢高祖劉邦尊重『四皓』（商山四位隱士，輔佐太子劉盈），天下就安定；魏文侯尊重『干木』（魏國賢士），魏國就得到治理。現在道人致力於德行和道義，疏遠利益和名聲，他們與四皓和干木也差不多了。但是，尊重他們的禮遇，沒有從您這裡得到，反而要拘禁他們，讓他們去服兵役，那麼您與漢高祖和魏文侯相差太遠了，有見識的人會因此看清您的。您好好考慮一下吧。』君平素來憑藉積攢的心氣剛強，因此沒有再問。後來君平最終被郡人薛宗所殺害。
積法師在貞觀十年九月十日，于所居住的地方去世。當初積法師將要去世時，沒有絲毫痛苦，告訴弟子們說：『我今年七十五歲，必定要死了。』弟子們說：『師父您才六十九歲啊，如果能活到七十五歲，還有六年呢，為什麼這麼快就說要去世呢？』積法師說：『死生是定數啊，難道這個定數是真實存在的嗎？也只是假借語言文字而已。我以前登記戶籍的時候，刺史給我增加了六年，從現在算起，那麼我的壽命就應該到頭了。』不到三天，果然去世了。
唐代法常法師
姓張，是南陽白水人。高祖張隆，在北魏做官，子孫因此在那裡安家落戶。法常法師年少時學習儒學，天性厭惡煩瑣雜亂。十九歲時，投靠曇延法師剃度出家，隨即學習《涅槃經》，並跟隨法師講解，聽眾都驚歎稱奇。曇延法師曾經三次撫摸他的頭頂說：『你將來一定會主持佛法的。』二十二歲時，《攝大乘論》剛剛興起，法常法師認為師門大多墨守成規，很少有精妙的見解。於是他遊歷秦、齊、趙、魏等地，徹底研究了《成實論》、《毗曇論》、《華嚴經》、《地論》的宗旨。經過五年辛勤努力，然後到上京撰寫疏解，以解決人們的疑惑。隋朝齊王楊暕因為他的名望，召請他登上高座說法。從此，同道之人紛紛前來，講經說法接連不斷。大業年間，朝廷下詔讓他居住在禪定道場，教化事業非常興盛。
唐朝建立后，四海昇平，教化之風廣為傳播。貞觀年間翻譯佛經，需要他的幫助。
【English Translation】 English version: 'Are there no people who fear death?' If death is beneficial, then there is nothing to fear even in death. I only fear that death will be of no benefit and will be in vain. Moreover, in the past, Emperor Gaozu of Han (Liu Bang) respected the 'Four Whiteheads' (four hermits of Mount Shang who assisted Crown Prince Liu Ying), and the empire was at peace; Marquis Wen of Wei respected 'Gan Mu' (a virtuous man of Wei), and the state of Wei was well-governed. Now, these Daoists devote themselves to virtue and righteousness, and distance themselves from profit and fame. They are almost like the Four Whiteheads and Gan Mu. However, the respect they deserve is not received from you. Instead, you intend to detain them and force them into military service. Then you are far removed from Emperor Gaozu of Han and Marquis Wen of Wei, and discerning people will see through you because of this. You should consider this carefully.' Jun, relying on his accumulated strong will, did not ask further. Later, Jun was eventually killed by Xue Zong, a local man.
Master Ji passed away on the tenth day of the ninth month of the tenth year of the Zhenguan era at his residence. When Master Ji was about to pass away, he felt no pain at all. He told his disciples, 'I am seventy-five years old this year, and I will surely die.' The disciples said, 'Master, you are only sixty-nine years old. If you can live to seventy-five, you still have six years. Why do you say you are going to pass away so soon?' Master Ji said, 'Life and death are predetermined. Is this predestination real? It is just a borrowed concept using language and words. When I registered my household in the past, the governor added six years to my age. Counting from now, then my lifespan should be over.' In less than three days, he indeed passed away.
Dharma Master Fachang of the Tang Dynasty
His surname was Zhang, and he was from Baishui, Nanyang. His great-grandfather, Zhang Long, served as an official in Hebei during the Northern Wei Dynasty, and his descendants settled there. Dharma Master Fachang studied Confucianism in his youth, but he was naturally averse to complexity and disorder. At the age of nineteen, he joined Dharma Master Tanyan and was tonsured as a monk. He then studied the Nirvana Sutra and followed the Dharma Master in lecturing, and the audience was amazed and praised him. Dharma Master Tanyan once stroked his head three times and said, 'You will surely uphold the Buddha Dharma in the future.' At the age of twenty-two, the Treatise on the Summary of the Great Vehicle (She Dasheng Lun) was just emerging. Dharma Master Fachang believed that his teacher's school mostly adhered to old conventions and rarely had brilliant insights. Therefore, he traveled to Qin, Qi, Zhao, and Wei, thoroughly studying the tenets of the Chengshi Lun, the Vibhasa, the Avatamsaka Sutra, and the Treatise on the Ten Stages (Dilun). After five years of hard work, he then wrote commentaries in the capital to resolve people's doubts. Yang Jian, the Prince of Qi in the Sui Dynasty, summoned him to ascend the high seat and preach because of his reputation. From then on, fellow practitioners flocked to him, and lectures followed one after another. During the Daye era, the imperial court issued an edict for him to reside in the Chan Meditation Center, and his teaching activities flourished.
After the establishment of the Tang Dynasty, the country was peaceful and the influence of Buddhist teachings spread widely. During the Zhenguan era, his assistance was needed for the translation of Buddhist scriptures.
證義。且詔常知翻譯任。普光寺成。詔居之。未幾。詔為皇太子。授菩薩戒。九年詔為中宮戒師。兼補空觀寺上座。新羅王金慈藏。棄位入道。航海求見。從受菩薩戒以歸。十四年。僧有誤陷憲網者。有司以聞。詔集京寺諸德于玄武門。普加責讓。於是常上殿奏曰。僧等蒙荷恩惠。得預法門。不能嚴奉律科。致有上聞天聽。特由常等。寡于訓誨。不勝愧恥。遂引涅槃付囑之語。上然之。因詔宥大理獄囚。又賜食而退。后以上惑于姓所自來。詔李位釋上。屢疏爭之。不聽。俄發疾。終於所住寺。十九年六月二十六日也。壽七十九。七月二日。葬南郊高陽之原。弟子德遜等立碑。宗正卿李伯藥製文。惟常慈忍進修。每感禎瑞。神王冠服皆素。擁部從旋繞。堂壁所畫樂天。一時起舞。觀音菩薩。身相瑰琦。佩服纓絡。從外入戶。上住空中。良久而滅。普賢菩薩。從東方來。去地五六丈。光奪曙彩。是豈可誕妄哉。吁異矣。
唐慧立
本名子立。今名蓋高宗所易也。姓趙氏。天水人。其先有以仕宦。徙新平者。因復為豳人。世負位望。立即隋起居舍人司隸從事毅之季子也。生而岐嶷不群。志學之年出家。隸鄉里昭仁寺。時貞觀三年也。久之詔充大慈恩寺翻經大德。又補西明寺都維那。后受太原寺主。皆領其寺任。
【現代漢語翻譯】 現代漢語譯本： 證義。並且下詔讓常知負責翻譯事務。普光寺建成后，下詔讓他居住在那裡。不久，又下詔讓他為皇太子傳授菩薩戒。九年，下詔讓他擔任中宮的戒師，兼任空觀寺的上座。新羅國王金慈藏，放棄王位出家修道，航海前來拜見常知，從他那裡接受菩薩戒后回國。十四年，有僧人犯錯被關入監獄，有關部門上報朝廷。皇帝下詔召集京城各寺的僧人在玄武門，普遍加以責備。於是常知上殿奏說道：『僧人們蒙受恩惠，得以參與佛法修行，卻不能嚴格遵守戒律，以至於驚動了皇上。這完全是因為我常知等人，疏於教導。深感慚愧。』於是引用《涅槃經》中佛陀囑託之語，皇帝聽后深受感動。因此下詔赦免大理寺監獄的囚犯，又賜予食物讓他們退下。後來，皇上對自己的姓氏來源感到疑惑，下詔讓李位去開導常知，常知多次上疏爭辯，皇上沒有聽從。不久，常知發病，最終在所居住的寺廟去世，時間是十九年六月二十六日，享年七十九歲。七月二日，安葬在南郊高陽的原野。弟子德遜等人為他立碑，宗正卿李伯藥撰寫碑文。常知慈悲忍辱，精進修行，常常感應到吉祥的徵兆。護法神王穿著素色的冠服，率領部眾圍繞著他旋轉。寺廟墻壁上所畫的樂天，一時之間都跳起舞來。觀音菩薩，身相奇特美麗，佩戴著瓔珞，從外面進入寺廟，停留在空中，過了很久才消失。普賢菩薩，從東方而來，距離地面五六丈，光芒勝過黎明的曙光。這些難道可以虛構嗎？真是太奇異了！
唐朝的慧立
本名子立，現在的名字是高宗改的。姓趙氏，是天水人。他的祖先有做官的，遷居到新平，因此又成了豳地人。世代都有很高的地位和聲望。慧立是隋朝起居舍人、司隸從事毅的小兒子。他從小就聰明出衆，在立志求學的年齡出家，隸屬於家鄉的昭仁寺。當時是貞觀三年。很久以後，朝廷下詔讓他擔任大慈恩寺的翻譯大德，又補任西明寺的都維那。後來又接受了太原寺的寺主之職，都負責管理寺廟的事務。
【English Translation】 English version: Zheng Yi. Moreover, an imperial edict was issued to Chang Zhi to be in charge of translation affairs. After Puguang Temple was completed, an edict was issued for him to reside there. Not long after, an edict was issued for him to transmit the Bodhisattva precepts to the Crown Prince. In the ninth year, an edict was issued for him to serve as the precept master for the Empress, concurrently holding the position of chief seat at Kongguan Temple. The Silla King, Kim Jizang (King of Silla), renounced his throne to enter the monastic life, sailing across the sea to seek an audience with Chang Zhi, receiving the Bodhisattva precepts from him before returning to his country. In the fourteenth year, there were monks who mistakenly fell into the net of the law, and the authorities reported this to the court. The emperor issued an edict summoning the virtuous monks of the capital's temples to Xuanwu Gate, where they were generally reprimanded. Thereupon, Chang Zhi went to the court and reported, 'The monks have received grace and are able to participate in the Dharma, but they have failed to strictly observe the precepts, causing alarm to the Emperor. This is entirely due to my, Chang Zhi's, lack of instruction. I feel deeply ashamed.' He then quoted the Buddha's entrustment in the Nirvana Sutra, which deeply moved the Emperor. Therefore, an edict was issued to pardon the prisoners of the Dali Temple, and food was given to them before they were dismissed. Later, the Emperor was confused about the origin of his surname and issued an edict for Li Wei to enlighten Chang Zhi, but Chang Zhi repeatedly submitted memorials to argue against it, which the Emperor did not heed. Soon after, Chang Zhi fell ill and eventually passed away in the temple where he resided, on the twenty-sixth day of the sixth month of the nineteenth year, at the age of seventy-nine. On the second day of the seventh month, he was buried in the Gaoyang plains in the southern suburbs. His disciples, Dexun and others, erected a stele for him, and Li Boyao, the Minister of the Court of Imperial Clan Affairs, wrote the inscription. Chang Zhi was compassionate, patient, and diligent in his practice, and he often sensed auspicious omens. The spirit kings wore plain crowns and robes, leading their retinues in circling around him. The Letian (a type of celestial being) painted on the temple walls danced all at once. Guanyin Bodhisattva (Avalokiteśvara), with a unique and beautiful appearance, adorned with necklaces, entered the temple from the outside, staying in the air for a long time before disappearing. Samantabhadra Bodhisattva (Puxian Pusa), came from the east, five or six zhang (ancient Chinese unit of measurement) above the ground, with light surpassing the dawn. How could these be fabrications? How extraordinary!
Hui Li of the Tang Dynasty
His original name was Zili, and his current name was changed by Emperor Gaozong. His surname was Zhao, and he was from Tianshui. His ancestors had served as officials and moved to Xinping, thus becoming people of Bin. For generations, they held high positions and prestige. Hui Li was the youngest son of Yi, the Sui Dynasty's recorder of daily life and the Sili Congshi (an official title). From a young age, he was intelligent and outstanding. At the age of aspiring to learn, he became a monk, affiliated with Zhaoren Temple in his hometown. At that time, it was the third year of the Zhenguan era. After a long time, the court issued an edict for him to serve as a great virtuous translator at Daci'en Temple, and he was also appointed as the Du Weina (a monastic office) of Ximing Temple. Later, he accepted the position of abbot of Taiyuan Temple, and he was responsible for managing the affairs of the temple.
及高宗。尤愛其博考儒釋。雅著篇章。辭辯云飛。材思泉涌。兼以直氣正色。不憚威嚴。赴火蹈湯。無所屈撓。頻承詔。與黃冠抗論。上每嘆其氣局之美。嘗撰慈恩三藏玄奘法師傳。屬藁未就而卒。廣福寺沙門彥悰。續成十卷。以上之。奉御呂才。造釋因明圖注三卷。以非斥諸師正義。立致書責其妄。且譏其淺陋。不量涯分。太常博士柳宣聞之。謂譯館大德曰。立誠今日釋門禦侮之季路。識者以為然。
唐義褒
出常州晉陵薛氏。初從蘇州永定寺小明法師。稟華嚴大品。明即興皇朗公嗣也。曠法師居縉雲山永安寺。辭往從之。曠當陳朝盛集。已稱宿匠。故其三經四論。江表推讓。而褒竭誠探討。且三十餘年。后徙金華法幢寺。弘道摩怠。會慈恩寺玄奘法師。申請后聘。有司以其名聞。詔入京師。奘師每興談論。嘆其該博。而詆斥晚生。以為耽迷名體。莫知玄照。於是就慈恩頓開十遍。然後門位諸公。信有空雙遣。藥病齊亡之不誣也。且謂論固釋經。經難論易。悼流俗之相反。故在座。朝唱聖經。暮明賢論。
顯慶三年冬。既雩無雪。內設道場祈禱。詔褒與東明觀道士李榮論義。榮先立本際義。褒問曰。義標本際。為道本于際。為際本于道邪。答曰。互得。問如是則道本于際。際為道本。亦可際本于
【現代漢語翻譯】 現代漢語譯本：高宗皇帝尤其喜愛他博覽儒家和佛家經典，擅長撰寫文章，文辭辯論如行雲流水，才思如泉涌。而且他剛直不阿，不畏懼權勢，赴湯蹈火，毫不屈服。多次奉旨與道士辯論。皇上每次都讚歎他氣度恢宏。他曾撰寫《慈恩三藏玄奘法師傳》，但草稿未完成就去世了。廣福寺的沙門彥悰續寫完成了十卷，呈獻給皇上。奉御呂才撰寫了《釋因明圖注》三卷，因為其中有否定諸位法師正義之處，釋立誠寫信責備他的荒謬，並且譏諷他淺薄無知，不自量力。太常博士柳宣聽說了這件事，對譯經館的大德們說：『立誠是當今佛教抵禦外侮的季路啊。』有見識的人都認為他說得對。
唐義褒
唐義褒，是常州晉陵人薛氏之子。起初跟隨蘇州永定寺的小明法師學習《華嚴經》和《大品般若經》。小明法師是興皇朗公的繼承人。後來他聽說曠法師住在縉雲山永安寺，就辭別小明法師前去跟隨曠法師學習。曠法師在陳朝時就盛名遠揚，已經被譽為老前輩。因此，他對三經四論的理解，在江南一帶備受推崇。而義褒竭盡誠意地探討佛法，持續了三十多年。後來他遷居到金華法幢寺，弘揚佛法從不懈怠。適逢慈恩寺的玄奘法師申請朝廷聘請義褒，有關部門因為他名聲在外，就下詔讓他入京。玄奘法師每次與他談論佛法，都讚歎他學識淵博，但同時也批評後來的學僧，認為他們沉迷於名相，不能領悟玄妙的真理。於是義褒就在慈恩寺連續講了十遍佛法，之後那些有地位的官員們，才相信空有雙遣、藥病齊亡的說法不是虛假的。並且認為經論是解釋佛經的，但解釋佛經很難，而論述佛經的道理相對容易。他感嘆世俗之人恰恰相反，所以在座的人，早上誦讀聖經，晚上研習賢論。
顯慶三年冬天，久旱無雪，宮中設定道場祈禱。皇上下詔讓義褒與東明觀的道士李榮辯論。李榮先提出了『本際義』。義褒問道：『你所說的本際義，是說道來源於本際，還是本際來源於道呢？』李榮回答說：『相互依存。』義褒問道：『如果這樣，那麼道來源於本際，本際是道的本源，也可以說本際來源於道嗎？』
【English Translation】 English version: Emperor Gaozong especially admired him for his extensive knowledge of Confucian and Buddhist scriptures, his skill in writing essays, his eloquent debates, and his abundant talent. Moreover, he was upright and unyielding, unafraid of authority, and would go through fire and water without flinching. He frequently received imperial orders to debate with Taoist priests. The Emperor often praised his magnanimity. He once began writing 'The Biography of the Venerable Master Xuanzang of Ci'en Monastery,' but he died before finishing the draft. The Shramana Yancong of Guangfu Monastery completed the ten volumes and presented them to the Emperor. Fengyu Lü Cai wrote three volumes of 'Annotations on the Diagram of Hetu-vidya,' which were criticized by Shi Licheng for negating the orthodox teachings of various masters. Shi Licheng wrote a letter rebuking his absurdity and mocking his shallowness and lack of self-awareness. Liu Xuan, a doctor of the Imperial Academy, heard of this and said to the eminent monks of the translation bureau: 'Licheng is the Zilu (a disciple of Confucius known for his bravery) who defends Buddhism today.' Those with insight agreed with him.
Tang Yibao
Tang Yibao was a Xue from Jinling, Changzhou. He initially studied the Avatamsaka Sutra and the Mahaprajnaparamita Sutra under the junior Dharma Master Xiaoming of Yongding Monastery in Suzhou. Dharma Master Xiaoming was a successor of Xinghuang Langgong. Later, he heard that Dharma Master Kuang was residing at Yongan Monastery on Jinyun Mountain, so he bid farewell to Xiaoming and went to study under Kuang. Dharma Master Kuang was already renowned during the Chen Dynasty and was considered a veteran master. Therefore, his understanding of the Three Sutras and Four Treatises was highly respected in the Jiangnan region. Yibao devoted himself wholeheartedly to exploring the Dharma for over thirty years. Later, he moved to Faching Monastery in Jinhua, where he tirelessly propagated the Dharma. Coincidentally, Dharma Master Xuanzang of Ci'en Monastery requested the court to hire Yibao. The relevant authorities, due to his reputation, issued an edict summoning him to the capital. Dharma Master Xuanzang often praised his extensive knowledge when discussing the Dharma, but he also criticized later students for being obsessed with terminology and failing to grasp the profound truth. Therefore, Yibao gave ten consecutive lectures on the Dharma at Ci'en Monastery, after which the high-ranking officials finally believed that the teachings of emptiness and existence being mutually negated, and the cure and the disease disappearing together, were not false. Furthermore, he believed that treatises were meant to explain the sutras, but explaining the sutras was difficult, while discussing the principles of the sutras was relatively easy. He lamented that the common people did the opposite, so those present would recite the sacred scriptures in the morning and study the treatises of the wise in the evening.
In the winter of the third year of Xianqing, there was a prolonged drought with no snow. A Taoist ritual was held in the palace to pray for rain. The Emperor ordered Yibao to debate with the Taoist priest Li Rong of Dongming Temple. Li Rong first proposed the 'Principle of Original Existence'. Yibao asked: 'The principle you call Original Existence, does it mean that the Tao originates from Original Existence, or does Original Existence originate from the Tao?' Li Rong replied: 'They are interdependent.' Yibao asked: 'If so, then the Tao originates from Original Existence, and Original Existence is the source of the Tao. Can it also be said that Original Existence originates from the Tao?'
道。道為際原耶。答亦通。又問。若使道將本際互得以通。亦可自然與道互得相法。答道法自然。自然不法道。又問。若道法自然。自然不法道。亦可道本于本際。本際不本道。榮不能報。因謔曰。汝既喚我作先生。汝便是我弟子。褒曰。芻蕘嘲謔。塵黷天聽。然雖無言不酬。顧禮何如。我佛弟子。由來師佛。汝稱先生。則先天地生。其師道祖。尚有何說。榮忸怩下座。詔褒立義。即立大智度義。李徒妄加難詰。摧若拉朽。天子欣然。既而諸寺交請。開法華凈名。中百經論。莫不允諾。龍朔元年。隨駕上東都。頻入宮禁論義。每於凈土闡揚。久之遘疾。卒于凈土。壽五十一。詔送柩反金華舊住。
唐威秀
史未詳鄉里氏族。博達善辭章。尤勇於義。龍朔二年四月十五日。詔僧道。于君親。自今皆當致拜如禮。其時二宗。莫知計之所出。秀乃援引晉宋典故。及本朝事蹟。所未嘗行。然後按據經論。言所以不可之理。明白洞達。切於事情。以表進于上。即詔百官。于中臺集議。謂不宜拜者。五百三十九人。宜拜者。三百五十四人。六月詔。不拜君。以全其節。在親則拜如前指。尋亦廢。秀之抗表。寔是月之二十一日也。繼時諸僧于蓬萊宮。欲再進表申請。聞中臺方集議。遂止。乃各投啟狀于所與往來勛貴。以
【現代漢語翻譯】 現代漢語譯本 問：『道』（Dharma，宇宙的根本法則）的本源是『本際』（Bhuta-tathata，真如實性）嗎？ 答：也可以這麼說。 又問：如果說道和本際可以互相貫通，那麼自然（Prakriti，自性）也可以和道互相傚法嗎？ 答：道傚法自然，但自然不傚法道。 又問：如果道傚法自然，自然不傚法道，那麼也可以說道本源於本際，而本際不本源於道嗎？（如果這樣）榮耀就無法回報（道）了。 因此（智榮）開玩笑說：『你既然稱我為先生，你就是我的弟子了。』 （法）褒說：『我這粗俗的玩笑，玷污了您的聖聽。雖然您有問必答，但禮儀又該如何呢？我的佛陀弟子，自古以來都是以佛為師。您稱我為先生，那我就成了先於天地而生的老師，我的師道之祖，還有什麼可說的呢？』 智榮感到慚愧，下座了。皇帝下詔讓（法）褒闡述義理，（法）褒隨即闡述了《大智度論》的義理。李徒妄加詰難，卻像摧毀枯木一樣被駁倒。皇帝非常高興。之後，各寺廟爭相邀請（法褒）開講《法華經》、《維摩詰經》、《中百論》等經典，（法褒）都應允了。龍朔元年，（法褒）隨皇帝前往東都（洛陽），多次進入皇宮論辯義理，尤其是在凈土法門的闡揚上。不久之後，（法褒）生病，最終在凈土中圓寂，享年五十一歲。皇帝下詔將靈柩送回金華舊居。
唐 威秀
史書沒有詳細記載他的籍貫和氏族。他博學多才，擅長辭章，尤其在義理方面非常勇敢。龍朔二年四月十五日，皇帝下詔僧人和道士，從今以後都要像對待君主和父母一樣行禮參拜。當時佛教和道教都不知道該如何應對。 威秀於是援引晉宋時期的典故，以及本朝的事蹟，這些都是以前沒有實行過的。然後根據經論，闡述了不可行禮參拜的道理，明白透徹，切中事情的要害，並將奏表呈給皇帝。皇帝隨即詔令百官在中臺（官署名）集中議事，認為不宜行禮參拜的有五百三十九人，認為宜行禮參拜的有三百五十四人。六月，皇帝下詔，僧人不拜君主，以保全他們的節操，但在對待父母方面則像之前所指示的那樣行禮參拜。不久之後，（這個詔令）也被廢除了。威秀上奏表的時間，實際上是該月的二十一日。之後，一些僧人在蓬萊宮，想要再次上表申請，聽到中臺正在集中議事，就停止了。於是各自將啟狀投給與自己有往來的勛貴，以便...
【English Translation】 English version Question: Is 『Dharma』 (the universal law) rooted in 『Bhuta-tathata』 (the Suchness, ultimate reality)? Answer: It can be said so. Question: If Dharma and Bhuta-tathata can mutually interpenetrate, can 『Prakriti』 (nature, spontaneity) also emulate Dharma? Answer: Dharma emulates Prakriti, but Prakriti does not emulate Dharma. Question: If Dharma emulates Prakriti, and Prakriti does not emulate Dharma, can it also be said that Dharma originates from Bhuta-tathata, but Bhuta-tathata does not originate from Dharma? (If so,) glory cannot be repaid (to Dharma). Therefore, Zhi Rong jokingly said, 『Since you call me 『Sir』, then you are my disciple.』 Bao said, 『My crude jest has defiled your sacred hearing. Although you answer every question, what about the proper etiquette? My Buddha's disciples have always taken the Buddha as their teacher. If you call me 『Sir』, then I would become a teacher born before heaven and earth, the ancestor of the teaching. What else can be said?』 Zhi Rong felt ashamed and stepped down from his seat. The emperor issued an edict for Bao to expound the doctrine. Bao then expounded the doctrine of the 『Mahaprajnaparamita-sastra』 (Great Treatise on the Perfection of Wisdom). Li Tu tried to challenge him with absurd questions, but was defeated as easily as crushing dry wood. The emperor was very pleased. Afterwards, various temples vied to invite (Bao) to lecture on the 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra), the 『Vimalakirti Sutra』 (Vimalakīrti-nirdesa Sūtra), the 『Madhyamaka-śāstra』 (Treatise on the Middle Way), and other scriptures, and (Bao) agreed to all of them. In the first year of Longshuo, (Bao) accompanied the emperor to the Eastern Capital (Luoyang), and frequently entered the palace to debate doctrines, especially expounding on the Pure Land teachings. Soon after, (Bao) fell ill and eventually passed away in the Pure Land, at the age of fifty-one. The emperor issued an edict to send the coffin back to his old residence in Jinhua.
Tang Weixiu
Historical records do not detail his place of origin or clan. He was learned and skilled in writing, and especially courageous in matters of righteousness. On the fifteenth day of the fourth month of the second year of Longshuo, the emperor issued an edict that monks and Taoists should, from now on, pay respects to the ruler and their parents as required by etiquette. At that time, Buddhism and Taoism did not know how to respond. Weixiu then cited precedents from the Jin and Song dynasties, as well as events from the current dynasty, which had never been practiced before. Then, based on the scriptures, he explained the reasons why paying respects was not permissible, clearly and thoroughly, and relevant to the situation, and presented a memorial to the emperor. The emperor then ordered officials to gather in the Zhongtai (name of an official bureau) to discuss the matter. Five hundred and thirty-nine people believed that paying respects was not appropriate, while three hundred and fifty-four people believed that it was appropriate. In June, the emperor issued an edict that monks should not bow to the ruler, in order to preserve their integrity, but should pay respects to their parents as previously instructed. Soon after, (this edict) was also abolished. Weixiu's memorial was actually presented on the twenty-first day of that month. Afterwards, some monks in the Penglai Palace wanted to submit another memorial to petition, but upon hearing that the Zhongtai was gathering to discuss the matter, they stopped. They then each submitted petitions to the meritorious nobles with whom they had contact, in order to...
求其營護而已。時宣律師。亦上雍州牧沛王啟。榮國太夫人啟等。則皆秀唱之也。微秀。先佛之制斯隳矣。
唐明導
姓姚氏。本居吳興。其先有官歙者。因家焉。幼不群。隋季喪亂。遂失怙恃。出家。專務戒檢。貞觀初。詔僧能以善化民者。長吏簡拔以聞。時導方隸業陳州。有司遽以應詔。而意殊不樂也。乃嘆曰。區區以名貫拘滯一方。是豈弘濟之道哉。俄訪爍礪二師。餐稟玄奧。覆述縱達。義侶莫不推挹焉。善斷決。諸寺有憾結。輒詣導求直。導則一言判釋之。使皆愜伏去。龍朔二年。詔住東都天宮寺。麟德元年。詔有司備儀仗。奉迎洛州所鑄老子像。安置邙山宮。於是長吏韓孝威。欲因此以役僧尼。盡勒部屬。二十二縣庵寺。聽期會。導出眾。謂孝威曰。佛道二門。由來天絕。今見使令。義同困辱。既無別來。不敢奉命。孝威怒曰。道人拒國命耶。遽斥皂隸。褫導袈裟。導曰。袈裟來度服。非來不敢妄自脫去。是猶非來不敢送道像也。無來而使送道像。又妄脫袈裟。則拒國命者。其誰歟。孝威怒揮導令出。導獨挺身立。僧尼群往從之。聚擁庭下不散。孝威曰。道人反耶。時六曹皆在。導即呼以語之曰。長吏召集僧尼唱反。此則長吏反爾。僧尼未嘗反。誣枉如此。要當訴之御史。乃一時崩奔以出。孝
【現代漢語翻譯】 現代漢語譯本：只求對其進行經營守護罷了。當時宣律師，也曾上書雍州牧沛王啟、榮國太夫人啟等人，都是讚美這種做法的。如果稍微有所改變，先佛的制度就要被破壞了。
唐明導
姓姚，原籍吳興。他的祖先有在歙縣做官的，因此在那裡安家。明導從小就不合羣。隋朝末年戰亂，於是失去了父母。出家后，專心致力於戒律的遵守。貞觀初年，朝廷下詔，讓地方長官選拔能夠用善行教化百姓的僧人上報。當時明導正在陳州學習，地方官員立刻把他推薦上去，但他心裡很不高興。於是嘆息道：『僅僅因為名聲而被拘束在一個地方，這哪裡是弘揚佛法的道路呢？』不久，他拜訪了爍礪二位法師，學習深奧的佛法，能夠全面而透徹地闡述佛理，同修們沒有不敬佩他的。他善於決斷，各寺廟之間有糾紛，總是去請明導評判。明導一句話就能解決問題，使各方都滿意地離開。龍朔二年，朝廷下詔讓他住在東都天宮寺。麟德元年，朝廷下令有關部門準備儀仗，迎接在洛州鑄造的老子像，安置在邙山宮。於是長吏韓孝威想借此役使僧尼，把所有下屬的二十二個縣的庵寺都勒令聽候調遣。明導帶領僧眾出來，對韓孝威說：『佛道兩門，自來就截然不同。現在讓我們接受使令，和受困受辱沒有什麼區別。既然沒有別的命令，我們不敢奉命。』韓孝威生氣地說：『道人要抗拒朝廷的命令嗎？』立刻斥責手下，要脫掉明導的袈裟。明導說：『袈裟是用來出家修行的，不是用來隨便脫掉的。這就像沒有命令就不敢送老子像一樣。沒有命令卻要我們送老子像，又要隨便脫掉我的袈裟，那麼抗拒朝廷命令的，是誰呢？』韓孝威生氣地揮手讓明導出去。明導獨自站立不動，僧尼們都跟隨著他，聚集在庭下不肯散去。韓孝威說：『道人要造反嗎？』當時六曹的官員都在場，明導立刻呼喚他們，對他們說：『長吏召集僧尼造反，這明明是長吏要造反，僧尼們沒有造反。這樣誣陷我們，一定要向御史告狀。』於是大家一時四散奔逃出去。韓
【English Translation】 English version: They only sought to manage and protect it. At that time, Lawyer Xuan also submitted memorials to Yongzhou Shepherd Prince Qi of Pei, and the Honorable Lady Qi of Rong State, all of whom praised this practice. If there were even slight changes, the system established by the previous Buddhas would be destroyed.
Tang Mingdao (Mingdao of Tang Dynasty)
His surname was Yao, and he was originally from Wuxing. His ancestors had officials in She County, so they settled there. From a young age, Mingdao was not one to follow the crowd. During the chaos of the late Sui Dynasty, he lost his parents. After becoming a monk, he devoted himself to upholding the precepts. In the early years of the Zhenguan era (Tang Dynasty), the imperial court issued an edict ordering local officials to select monks who could transform the people with good deeds and report them. At that time, Mingdao was studying in Chenzhou, and the local officials immediately recommended him, but he was not happy about it. So he sighed and said, 'To be confined to one place merely because of one's reputation, how can this be the path to broadly helping others?' Soon after, he visited the two masters, Shuo and Li, to learn the profound teachings. He was able to comprehensively and thoroughly explain the Buddhist principles, and his fellow practitioners all respected him. He was good at making judgments. When there were disputes between temples, they would always go to Mingdao for a fair judgment. Mingdao could resolve the issues with a single word, satisfying all parties. In the second year of the Longshuo era (Tang Dynasty), the imperial court issued an edict ordering him to reside in Tiangong Temple in the Eastern Capital. In the first year of the Linde era (Tang Dynasty), the imperial court ordered the relevant departments to prepare ceremonial guards to welcome the statue of Laozi (Lao Tzu) cast in Luoyang and place it in Mangshan Palace. Thereupon, the chief administrator Han Xiaowei wanted to use this opportunity to employ monks and nuns, ordering all the monasteries and nunneries in the twenty-two counties under his jurisdiction to be at his disposal. Mingdao led the monks and nuns out and said to Han Xiaowei, 'The Buddhist and Taoist paths have always been distinct. Now, to have us receive orders is no different from being trapped and humiliated. Since there are no other orders, we dare not obey.' Han Xiaowei angrily said, 'Does this Daoist want to resist the imperial command?' He immediately rebuked his subordinates and ordered them to strip Mingdao of his kasaya (袈裟, monk's robe). Mingdao said, 'The kasaya is for practicing the Dharma, not for being taken off casually. It is like not daring to send the statue of Laozi without an order. To have us send the statue of Laozi without an order, and then to casually take off my kasaya, then who is resisting the imperial command?' Han Xiaowei angrily waved Mingdao away. Mingdao stood alone, and the monks and nuns all followed him, gathering in the courtyard and refusing to leave. Han Xiaowei said, 'Does this Daoist want to rebel?' At that time, all the officials of the Six Ministries were present. Mingdao immediately called out to them and said, 'The chief administrator is gathering monks and nuns to rebel. It is clearly the chief administrator who wants to rebel, not the monks and nuns. To falsely accuse us like this, we must report it to the censor.' Thereupon, everyone scattered and fled.
威大懼。降階折節謝罪乃止。時朝廷將簡試度僧。大集諸德議。詔太官賜齋食進。日過中矣。眾競取以啖。導曰。諸大德並佛法遺寄。天下楷模。非時之食。對俗而啖。公違律制。現法滅緣。可憐哉。眾咸慚愧。導因索水清漱悲慨。欲遂取滅。道俗苦勸。而後旋以餅餌饋之。其不食已一月。今年六十餘。尚無恙。
唐法沖
字孝敦。姓李氏。隴西成紀人。祖考歷仕魏齊。而沖則兗產也。幼俊穎。傲岸時俗。弱冠已與僕射房玄齡相善。玄齡嘗謂之曰。丈夫于少壯時。位不登五品者。便宜棄去祿位。以優逸自處。沖年二十四歲。任鷹揚郎捋。遭母憂。讀涅槃經。至居處迫迮之文。遂發心出家。聽講涅槃三十餘過。復聽安州皓法師講大品三論棱伽。於是入武都山。以平日所得於文字語言者。而躬行之。年三十。游冀州。貞觀初。詔私度者處死。時僧避難嶧陽山中。資給窘乏。沖誓不顧身。即剃落。走州縣。告急守宰曰。但施糧餉。終獲福祐。諸守宰嘉其烈亮。而賙濟之。乃兩分其僧。各置米十斛許。其一四十餘人而食之。經年米嘗不減。其一五六十人食。僅兩日。米已告竭。沖曰。無足怪者。蓋所學有大小。所修有勤墮。則所感宜不同如此。久之避難而至者。日以增益。復值雨潦。莫之歸宿。山有大巖。虎狼所
【現代漢語翻譯】 現代漢語譯本： 威感到非常害怕，走下臺階，降低身份，謝罪才停止。當時朝廷將要簡拔考試僧人，大規模聚集各位高僧討論。皇帝下令太官賜予齋飯。時間已經過了中午。眾人爭相取食。導說：『各位高僧都是佛法的寄託，天下的楷模。不是吃飯的時間吃的食物，對著世俗之人吃東西，公然違反律制，這是顯現佛法滅亡的因緣。可悲啊！』眾人都感到慚愧。導因此索要清水漱口，悲傷慨嘆，想要就此圓寂。道俗之人苦苦勸阻，然後才用餅餌供養他。他已經一個月沒有吃東西了。今年六十多歲，還很健康。 唐朝的法沖法師 字孝敦，姓李氏，是隴西成紀人。他的祖先歷代在魏和齊做官，而法衝出生在兗州。他從小就聰明穎悟，傲慢不合世俗。二十歲左右就和僕射房玄齡關係很好。房玄齡曾經對他說：『大丈夫在年輕力壯的時候，如果官位不能達到五品以上，就應該放棄官位，以悠閒自在的方式生活。』法沖二十四歲時，擔任鷹揚郎將。遭遇到母親去世，閱讀《涅槃經》，讀到關於居住的地方狹窄逼仄的文字，於是發心出家。聽講《涅槃經》三十多遍，又聽安州的皓法師講解《大品般若經》、《三論》、《楞伽經》。於是進入武都山，將平日裡從文字語言中學習到的東西，親自實踐。三十歲時，遊歷冀州。貞觀初年，朝廷下令私自出家的人處死。當時僧人爲了躲避災難，藏在嶧陽山中，物資供應非常缺乏。法沖發誓不顧惜自己的生命，立即剃度出家，奔走于州縣之間，向地方長官告急說：『只要施捨糧食，最終會獲得福佑。』各位地方長官讚賞他的剛烈正直，而賙濟他們。於是將僧人分成兩部分，各自放置米十斛左右。其中四十多人食用，經過一年，米從來沒有減少。其中五六十人食用，僅僅兩天，米就已經告罄。法沖說：『這沒有什麼奇怪的。大概是因為所學有大小，所修有勤奮和懈怠，那麼所感應的果報自然不同。』時間長了，爲了躲避災難而來的人，一天比一天增多。又遇到連綿陰雨，沒有地方可以歸宿。山裡有巨大的巖石，是老虎和狼居住的地方。
【English Translation】 English version: Wei was greatly frightened, descended the steps, humbled himself, and apologized before stopping. At that time, the court was about to conduct a simplified examination for monks, gathering many virtuous monks for discussion. The emperor ordered the Tai Guan (imperial kitchen) to bestow vegetarian meals. The time had passed noon. The crowd rushed to take and eat. Dao said, 'All of you virtuous monks are the custodians of the Buddha's Dharma, models for the world. Eating food at an improper time, eating in front of laypeople, openly violating the precepts, this is manifesting the conditions for the extinction of the Dharma. How lamentable!' The crowd all felt ashamed. Dao then requested clear water to rinse his mouth, lamenting with sorrow, wanting to enter Nirvana (extinguish). The Daoists and laypeople earnestly dissuaded him, and then offered him cakes and pastries. He had not eaten for a month. He is over sixty years old this year and still healthy. Tang Dynasty's Dharma Master Fachong His courtesy name was Xiaodun, his surname was Li, and he was from Chengji in Longxi. His ancestors served as officials in the Wei and Qi dynasties, while Fachong was born in Yanzhou. From a young age, he was intelligent and aloof from worldly customs. Around the age of twenty, he was on good terms with the Minister Fang Xuanling. Fang Xuanling once said to him, 'A great man, in his youth and prime, if his official rank cannot reach above the fifth grade, should abandon his official position and live in leisure.' When Fachong was twenty-four years old, he served as an Yingyang Lang Jiang (military officer). He encountered the death of his mother, read the Nirvana Sutra, and upon reading the passage about the narrowness and oppressiveness of dwelling places, he resolved to renounce the world. He listened to the Nirvana Sutra more than thirty times, and also listened to Dharma Master Hao of Anzhou explain the Mahaprajnaparamita Sutra, the Three Treatises, and the Lankavatara Sutra. Thereupon, he entered Mount Wudu, personally practicing what he had learned from written words and language. At the age of thirty, he traveled to Jizhou. In the early years of the Zhenguan era, the court ordered that those who privately became monks should be executed. At that time, monks hid in Mount Yiyang to avoid disaster, and the supply of resources was very scarce. Fachong vowed not to spare his life, immediately shaved his head and became a monk, and rushed to the prefectures and counties, urgently appealing to the local officials, saying, 'As long as you donate food, you will ultimately receive blessings.' The local officials praised his integrity and provided relief to them. Thereupon, he divided the monks into two groups, each placing about ten hu (a unit of volume) of rice. The group of forty or so people ate it, and after a year, the rice never decreased. The group of fifty or sixty people ate it, and in just two days, the rice was exhausted. Fachong said, 'There is nothing strange about this. It is probably because what is learned is different in size, and what is cultivated is different in diligence and laziness, so the karmic results that are felt should naturally be different.' Over time, the number of people who came to avoid disaster increased day by day. They also encountered continuous rain, and there was no place to return to. There were huge rocks in the mountains, which were inhabited by tigers and wolves.
棲托也。沖竟造。而告語使去。果去不旋踵。當是時。沖雖身營眾務。仍依哲匠。探討華嚴。如常時。及難釋。再往安州皓法師。已入滅矣。
道士蔡于晃。方以閑習內外典籍自負。而吾徒之往來者。過相輔贊。一日道俗盛集。俾于晃升座。開佛經。沖以其外道。而力沮之。識者謂沖識。末世護法菩薩。俄以棱伽奧義久廢。所在求訪。無恤夷險。始慧可禪師。以達磨之傳。南天竺一乘宗旨。盛習此經。故其後裔。如皓法師者。尤加勖勵。沖即依稟。屢蒙擊節。自爾闡演三十餘過。後學賴以啟悟者。殆莫殫紀今敘師承。使將來有所考據云。達磨禪師出慧可慧。育二師。育師受道。不務言說。可師出粲師。慧師。盛師。那老師。端師。長藏師。真法師。玉法師(已上並講演。無著述)。又出善老師(鈔四卷)。豐師(疏五卷)。明師(疏五卷)。胡明師(疏五卷)。遠承可師者。有大聰師(疏五卷)。道蔭師(鈔四卷)。沖法師(疏五卷)。岸法師(疏五卷)。寵法師(疏八卷)。大明師(疏十卷)。不承可師。自依攝論者。遷師(疏四卷)。尚德律師(出入棱伽疏十卷)。曠法師。弘智師(召住京師西明。身亡法絕)。明禪師后。伽法師。寶瑜師。寶迎師。道塋師(並傳鐙揚化)。沖公。專以棱伽命家。前後敷弘
【現代漢語翻譯】 現代漢語譯本： 他寄居在某處，事情倉促發生，有人告訴他讓他離開，他立刻就離開了。當時，沖雖然親自處理各種事務，仍然跟隨有智慧的工匠，探討《華嚴經》（Avatamsaka Sutra）。像往常一樣，遇到難以解釋的地方，再次前往安州拜訪皓法師（Hao Dharma Master），但他已經圓寂了。
道士蔡于晃（Cai Yu Huang）正以精通內外典籍自負，而我們這些僧侶的往來，都去輔助讚揚他。一天，道士和僧侶聚集在一起，讓他升座講解佛經。沖認為他是外道，所以極力阻止他。有見識的人認為沖很有見識，是末世的護法菩薩。不久，因為《楞伽經》（Lankavatara Sutra）的奧義長期廢棄，到處尋求訪問，不顧路途的艱險。當初慧可禪師（Huike Zen Master）憑藉達磨（Bodhidharma）的傳承，南天竺一乘宗的宗旨，盛行學習這部經。所以他的後代，像皓法師這樣的人，更加勉勵。沖就依止稟受，屢次受到讚賞。從此闡述演說三十多次，後來的學習者依靠它而得到啟悟的，幾乎無法全部記載。現在敘述師承，使將來有所考據。達磨禪師傳出慧可、慧育二位禪師。慧育禪師接受道法，不致力于言說。慧可禪師傳出粲師、慧師、盛師、那老師、端師、長藏師、真法師、玉法師（以上都講演，沒有著作）。又傳出善老師（著有鈔四卷）、豐師（著有疏五卷）、明師（著有疏五卷）、胡明師（著有疏五卷）。遠承慧可禪師的，有大聰師（著有疏五卷）、道蔭師（著有鈔四卷）、沖法師（著有疏五卷）、岸法師（著有疏五卷）、寵法師（著有疏八卷）、大明師（著有疏十卷）。不承慧可禪師，自己依從《攝大乘論》（Mahāyānasaṃgraha）的，有遷師（著有疏四卷）、尚德律師（著有出入《楞伽經》疏十卷）、曠法師、弘智師（被召住京師西明寺，去世后法脈斷絕）。明禪師之後，有伽法師、寶瑜師、寶迎師、道塋師（都傳燈揚化）。沖公，專門以《楞伽經》為根本，前後敷弘。
【English Translation】 English version: He dwelt somewhere, and an event occurred hastily. Someone told him to leave, and he left immediately. At that time, although Chong (Chong) was personally managing various affairs, he still followed wise artisans to explore the Avatamsaka Sutra (Huayan Jing). As usual, when he encountered difficulties in interpretation, he went to Anzhou again to visit Dharma Master Hao (Hao Fashi), but he had already passed away.
The Daoist Cai Yu Huang (Cai Yu Huang) prided himself on his familiarity with both internal and external scriptures, and our monks who came and went all assisted and praised him. One day, Daoists and monks gathered together, and they asked him to ascend the seat and explain the Buddhist scriptures. Chong considered him an outsider and strongly opposed him. Those with insight considered Chong to be insightful, a Dharma-protecting Bodhisattva of the degenerate age. Soon, because the profound meaning of the Lankavatara Sutra (Lengqie Jing) had been abandoned for a long time, he sought to visit everywhere, regardless of the dangers of the journey. Initially, Zen Master Huike (Huike Chanshi), relying on the transmission of Bodhidharma (Damo), the tenets of the Ekayana school of South India, flourished in studying this sutra. Therefore, his descendants, like Dharma Master Hao, were even more encouraged. Chong then relied on and received instruction, repeatedly receiving praise. Since then, he has expounded and lectured more than thirty times, and those who learned later relied on it to gain enlightenment, which is almost impossible to fully record. Now, the lineage of teachers is narrated so that there will be evidence for future research. Zen Master Bodhidharma transmitted Zen Masters Huike and Huiyu. Zen Master Huiyu received the Dharma but did not devote himself to speaking. Zen Master Huike transmitted Masters Can, Hui, Sheng, Na Lao, Duan, Changzang, Zhen, and Yu (all of whom lectured but did not write). He also transmitted Teacher Shan (wrote four volumes of commentaries), Master Feng (wrote five volumes of commentaries), Master Ming (wrote five volumes of commentaries), and Master Hu Ming (wrote five volumes of commentaries). Those who inherited from Zen Master Huike from afar included Master Dacong (wrote five volumes of commentaries), Master Daoyin (wrote four volumes of commentaries), Dharma Master Chong (wrote five volumes of commentaries), Dharma Master An (wrote five volumes of commentaries), Dharma Master Chong (wrote eight volumes of commentaries), and Master Daming (wrote ten volumes of commentaries). Those who did not inherit from Zen Master Huike but followed the Mahāyānasaṃgraha (She Dasheng Lun) included Master Qian (wrote four volumes of commentaries), Vinaya Master Shangde (wrote ten volumes of commentaries on entering and exiting the Lankavatara Sutra), Dharma Master Kuang, and Master Hongzhi (summoned to reside at Ximing Temple in the capital, and the Dharma line was cut off after his death). After Master Ming, there were Masters Jia, Baoyu, Baoying, and Daoying (all of whom transmitted the lamp and promoted transformation). Master Chong, specialized in the Lankavatara Sutra as his foundation, expounding and promoting it before and after.
。殆二百過。當其說時。曾未涉文。而通變適緣。寄勢陶誘。莫不曲當。異師學者苦請出義。乃告曰。義者見之言說。則已粗矣。況在紙上者乎。是謂粗中之粗。事難一向。作疏五卷。題為私記。以示不敢公于天下也。
然沖周行東川。不任官貫。頻有度次。高讓不受。年將知命。有詔兗州度人。抑令入度。隸州部法集寺。雖名與公貫。而獨以玩弄泉石。撫接遺逸為心。房公位居臺輔。作書招之。沖題書背曰。我於三界無所須。卿至三槐位亦極。公屢招不赴。惟以弘法自任。席筵甫展。冠蓋鼎來。中書杜正倫。親廁下陳。共評玄義。弘福潤法師。初未相識。曰何處老大德。答曰。兗州老小僧也。問何為遠至。答聞此間知一乘者少。故欲以一乘教網。漉信地魚龍耳。潤曰。斯則大心開士也。偶行至大興善寺。萬年令鄭欽泰。于寺打人。沖止之曰。公勿於此打人。欽泰曰。打人罪。我自當。沖曰。罪不自當使誰當耶。然國家立寺。本欲安寧社稷。唯善行之。公今于寺打人。豈名為國祈福哉。欽泰禮謝。
又三藏玄奘。不許人講舊所翻經。沖曰。君依舊經出家。若不許弘舊經者。君可還俗。更依新翻經出家。方許君此意。奘聞遂止。噫何可及哉。僕射于志寧謂。沖寔法界頭陀僧。未易以名實拘也。其言得之。
【現代漢語翻譯】 現代漢語譯本：大約有兩百多條（語錄）。當他講解佛法時，從未依賴文字，而是通過靈活變通來適應各種情況，藉助譬喻引導，沒有不恰當的。其他寺院的僧人和學者們苦苦請求他講解經義，他才說：『經義是通過見解表達出來的，已經很粗淺了，更何況是寫在紙上的呢？那簡直是粗淺中的粗淺。』因為情況難以一概而論，於是寫了五卷疏，題名為《私記》，以此表示不敢公之於天下。
後來，法沖在東川一帶遊歷，不接受任何官職俸祿，多次遇到朝廷要給他僧籍，他都堅決推辭。將近五十歲時，朝廷下詔在兗州度僧，強制讓他入籍，隸屬於州部法集寺。雖然名義上有了僧籍，但他只以遊玩山水、結交隱士為樂。房玄齡（唐朝宰相）位居宰相，寫信邀請他。法沖在信的背面題寫道：『我對於三界沒有任何需求，您即使位至三公也很了不起。』房玄齡多次邀請他，他都不赴約，只以弘揚佛法為己任。只要一擺開講席，達官貴人就紛紛前來。中書舍人杜正倫親自在下面聽講，共同探討玄妙的義理。弘福寺的潤法師，起初不認識他，問道：『是哪裡的老法師？』法衝回答說：『是兗州的一個老小僧。』潤法師問：『為何遠道而來？』法衝回答說：『聽說這裡瞭解一乘佛法的人很少，所以想用一乘教義的網，來撈取有信根的魚龍。』潤法師說：『這真是大心菩薩啊。』有一次，法沖走到大興善寺，萬年縣縣令鄭欽泰在寺里打人。法沖制止他說：『您不要在這裡打人。』鄭欽泰說：『打人的罪過，我自己承擔。』法沖說：『罪過不自己承擔，讓誰承擔呢？然而國家建立寺廟，本來是爲了安定國家，只有行善才能達到目的。您現在在寺廟裡打人，難道能說是為國家祈福嗎？』鄭欽泰行禮道歉。
又有三藏法師玄奘（唐朝著名翻譯家），不允許別人講解他以前翻譯的經典。法沖說：『您依靠舊經出家，如果不允許弘揚舊經，您可以還俗，再依靠新翻譯的經典出家，才允許您有這種想法。』玄奘聽了，就停止了（禁止別人講舊經）。唉，這怎麼能趕得上他呢！僕射于志寧認為，法沖確實是佛法界的苦行僧，不能用名利來束縛他。他的話很有道理。
【English Translation】 English version: There were approximately over two hundred (sayings). When he explained the Dharma, he never relied on texts, but adapted flexibly to various situations, using metaphors to guide, and nothing was inappropriate. Monks and scholars from other monasteries earnestly requested him to explain the meaning of the scriptures, and he said: 'The meaning of the scriptures is expressed through views, which is already very superficial, let alone written on paper? That is simply superficiality within superficiality.' Because the situation was difficult to generalize, he wrote five volumes of commentaries, titled 'Private Notes,' to indicate that he did not dare to make them public.
Later, Fachong traveled around Dongchuan, refusing any official positions or emoluments. He was repeatedly offered monastic registration by the court, but he firmly declined. When he was nearly fifty years old, the court issued an edict to ordain monks in Yanzhou, forcibly registering him and assigning him to the Fabu Fajisi Temple under the state department. Although he nominally had monastic registration, he only took pleasure in playing with springs and rocks and befriending hermits. Fang Xuanling (a Tang Dynasty prime minister), holding the position of prime minister, wrote a letter inviting him. Fachong wrote on the back of the letter: 'I have no needs in the Three Realms, even if you reach the position of the Three Dukes, it is still remarkable.' Fang Xuanling invited him many times, but he did not accept, only taking it upon himself to promote the Dharma. As soon as a lecture seat was set up, dignitaries flocked to it. Du Zhenglun, a drafter in the Chancellery, personally listened below and discussed the profound meanings together. Dharma Master Run of Hongfu Temple, who did not know him at first, asked: 'Where is this old Dharma Master from?' Fachong replied: 'I am an old and small monk from Yanzhou.' Dharma Master Run asked: 'Why have you come from afar?' Fachong replied: 'I heard that there are few people here who understand the One Vehicle Dharma, so I want to use the net of the One Vehicle teachings to catch the fish and dragons with roots of faith.' Dharma Master Run said: 'This is truly a Bodhisattva with a great mind.' Once, Fachong walked to Daxingshan Temple, and Zheng Qintai, the magistrate of Wannian County, was beating someone in the temple. Fachong stopped him and said: 'You should not beat people here.' Zheng Qintai said: 'I will bear the sin of beating people myself.' Fachong said: 'If you don't bear the sin yourself, who will bear it? However, the state establishes temples in order to stabilize the country, which can only be achieved through good deeds. Now you are beating people in the temple, can you say that you are praying for the country?' Zheng Qintai bowed and apologized.
Furthermore, the Tripiṭaka Master Xuanzang (a famous translator of the Tang Dynasty) did not allow others to explain the scriptures he had translated before. Fachong said: 'You became a monk relying on the old scriptures. If you do not allow the old scriptures to be promoted, you can return to lay life and become a monk relying on the newly translated scriptures, and then you will be allowed to have this idea.' Xuanzang heard this and stopped (forbidding others from speaking on the old scriptures). Alas, how can one catch up with him! Yu Zhining, the vice president of the Department of State Affairs, believed that Fachong was indeed an ascetic monk in the Buddhist world and could not be bound by fame and fortune. His words were very reasonable.
顯慶間。還兗。至今麟德。年七十九。后不知所終。
唐法明
荊楚江陵人也。學兼內外。辯慧尤雄。肆然而能以戒范自持。神龍初。游京師。會詔僧道。定化胡成佛經真偽。時上御內殿。百官皆侍立。方諸大德。與黃冠抗論。紛嘩不已。明忽出衆語曰。老子漢人也。胡蕃國也。土地不同。則言音亦異。當其化胡成佛之際。為作漢音耶。作蕃音耶。茍以漢音。則蕃國有所不解。以蕃音。則此經之至。宜須翻譯。然未審此經是何朝代。何年月。何等三藏翻譯之耶。道士噎默無以對。
九月十四日。詔天下。悉譭棄其本。無復存。仍仰所在官吏。嚴加禁治。且刻明語于洛之白馬寺。以示將來。
於是制曰。朕叨居寶位。再安宗社。展明禋之大禮。降雷雨之鴻恩。爰及緇黃。兼申懲勸。如聞天下道觀。皆畫化胡成佛變相。僧寺亦畫玄元之形。兩教尊容。二俱不可。制到后限十日內。並須除毀。若故留者。仰當處官吏。科違制罪。其化胡經。累朝明詔禁斷。近聞在外頗覆流行。自今後。其化胡經。及諸記錄。有化胡事。並從除削。若有私蓄者。準制科罪。
俄而洛京大恒觀主桓道彥。上表論執。上批答曰。朕以匪躬。忝承丕業。雖撫寧多失。而平恕寔專。矧夫二姓重光玄元統序。豈忘老
【現代漢語翻譯】 現代漢語譯本： 顯慶年間，唐法明返回兗州。到麟德年間，他七十九歲。之後就不知道他的最終去向了。
唐法明， 是荊楚江陵人。他內外學問兼備，辯才和智慧尤其出衆。雖然放達不羈，但能以戒律規範自己。神龍初年，他遊歷京師，正趕上朝廷詔令僧人和道士，評定《化胡成佛經》的真偽。當時皇上在內殿臨朝，百官都侍立在旁。各位高僧大德與道士們激烈辯論，爭吵不休。唐法明突然從人群中站出來說：『老子（Laozi，道教創始人）是**，胡人（Hu Ren，古代對北方少數民族的稱呼）是胡人的國家，土地不同，語言語音也不同。當他化胡成佛的時候，是創作了漢語音呢？還是創作了胡語音呢？如果是漢語音，那麼胡人國家的人會有所不理解；如果是胡語音，那麼這部經書傳到這裡，就應該翻譯。然而不知道這部經書是哪個朝代，哪個年月，由哪位三藏（Sanzang，精通佛經者）翻譯的呢？』道士們啞口無言，無言以對。
九月十四日，皇帝下詔書給天下，全部譭棄《化胡成佛經》的版本，不得再儲存。並命令各地的官吏，嚴格加以禁止和懲治。並且將唐法明的話刻在洛陽的白馬寺（White Horse Temple），用來昭示後人。
於是皇帝下制書說：『朕有幸身居皇位，再次安定國家社稷，舉行盛大的祭祀典禮，降下雷雨的巨大恩澤，也對僧人和道士，一併進行懲罰和勸勉。聽說天下的道觀，都畫有《化胡成佛》的變相圖，僧寺也畫有玄元（Xuanyuan，即老子）的形象。兩教的尊容，都不可以。制書到達后，限十日之內，必須全部拆除毀壞。如果故意保留的，由當地的官吏，按違抗制書的罪名進行處罰。那部《化胡經》，歷朝歷代的明詔都禁止流傳，最近聽說在外面又開始流行。從今以後，凡是《化胡經》，以及各種記錄，有關於化胡的事情，全部刪除削減。如果有人私自藏匿的，按照制書的規定進行處罰。』
不久，洛京大恒觀的觀主桓道彥，上表進行辯論和堅持。皇帝批覆說：『朕不顧自身，有幸繼承大業，雖然安撫百姓有很多缺失，但公平和寬恕確實是專一的。何況李唐王朝再次興盛，玄元的道統得以延續，怎麼會忘記老子（Laozi）呢？』
【English Translation】 English version: During the Xianqing period, Tang Faming returned to Yanzhou. By the Linde period, he was seventy-nine years old. After that, his final whereabouts were unknown.
Tang Faming, was a native of Jiangling in Jingchu. He was versed in both internal and external learning, and his eloquence and wisdom were particularly outstanding. Although unrestrained, he could discipline himself with precepts. In the early years of the Shenlong era, he traveled to the capital and happened to be present when the court issued an edict ordering monks and Taoists to determine the authenticity of the 'Huahujing' (化胡經, Scripture of Laozi's Conversion of the Barbarians into Buddhism). At that time, the emperor was in the inner palace, and all the officials were standing by. Various eminent monks and Taoists were arguing fiercely, with endless disputes. Tang Faming suddenly stood out from the crowd and said: 'Laozi (老子, Founder of Taoism) is **, the Hu (胡, ancient term for northern barbarians) are the Hu's country, and the lands are different, so the languages and pronunciations are also different. When he converted the Hu into Buddhism, did he create a Chinese sound or a Hu sound? If it was a Chinese sound, then the people of the Hu country would not understand it; if it was a Hu sound, then this scripture should be translated when it came here. However, I don't know which dynasty, which year, or which Sanzang (三藏, Tripitaka Master) translated this scripture?' The Taoists were speechless and had nothing to say.
On the fourteenth day of September, the emperor issued an edict to the world, ordering all versions of the 'Huahujing' to be destroyed and no longer preserved. And ordered the local officials to strictly prohibit and punish it. And Tang Faming's words were engraved on the White Horse Temple (白馬寺, Baima Temple) in Luoyang, to show future generations.
Therefore, the emperor issued an edict saying: 'I am fortunate to be in the imperial position, and once again stabilize the country and the people, hold grand sacrificial ceremonies, and bestow the great grace of thunder and rain, and also punish and encourage monks and Taoists. I heard that the Taoist temples in the world all have paintings of the transformation of the Hu into Buddhas, and the Buddhist temples also have images of Xuanyuan (玄元, another name for Laozi). The revered images of the two religions are both unacceptable. After the edict arrives, within ten days, all must be demolished and destroyed. If they are deliberately retained, the local officials will be punished for violating the edict. The 'Huahujing' has been banned by clear edicts of previous dynasties, and recently I heard that it has become popular again outside. From now on, all 'Huahujing', and various records, about the conversion of the Hu, will be deleted and reduced. If anyone privately hides them, they will be punished according to the provisions of the edict.'
Soon, Huan Daoyan, the abbot of the Daheng Temple in Luojing, submitted a memorial to argue and insist. The emperor replied: 'I, disregarding myself, am fortunate to inherit the great cause, although there are many shortcomings in comforting the people, fairness and forgiveness are indeed dedicated. Moreover, the Li Tang dynasty has prospered again, and the Taoist tradition of Xuanyuan has been continued, how can I forget Laozi (老子)?'
教。偏意釋宗。朕志款還淳。情存去偽。理乖事舛者。雖在親而必除。義符名當者。雖有怨而必錄。頃以萬幾之暇。略尋二教之文。至於老君道德二篇。妙絕希夷之境。天竺有空二諦。理總真如之談。莫不敷暢玄門。闡揚至賾。何假化胡之偽。方盛老君之宗。義有差違。文無典故。言成佛則四人不同。論弟子則多聞舛互。尹喜既稱成佛。已甚憑虛。復云化作阿難。更成烏合。鬼谷北郭之輩。未踐中天。舍利文殊之倫。妄彰東土。胡漢交雜。年代亦乖。履水而說涅槃。曾無典據。蹈火而談妙法。有類俳優。誣詐自彰。寧煩縷說。經非老君所制。毀之則寧曰孝虧。文是鄙人所談。除之則更彰先德。來言雖切。理實未安。宜悉朕懷。即斷來表。
唐利涉
西域人。婆羅門種姓也。蚤年結侶。捋游震旦。會玄奘三藏。方東反。遇諸金梭嶺。而獲師事焉。遂為奘門高弟。宏放沖達。中宗尤器重之。朝野士貴。莫不願交。開元中。講華嚴於安國寺。四眾奔擁。無容膝地。檀施云委。而忮求者頗側目。
時有大理評事總校韋打。上言。釋道二教。蠹政久矣。臣乞與較所學。若果優長。則國家存之。何不可者。詔三教各選百人。集內殿辨論。定其勝負。於是玎先升高座。唱所問難。道士葉靜能。沙門思明。皆屈挫。
【現代漢語翻譯】 現代漢語譯本： 教義方面，我偏向于闡釋宗旨。我的心意在於迴歸淳樸，去除虛偽。如果道理不合，事情有錯，即使是親近的人也必須去除；如果道義符合，名實相符，即使有怨恨也要記錄。近來我抽出處理政務的空閑時間，略微翻閱了佛道兩教的典籍。老子的《道德經》兩篇，精妙絕倫，達到了虛無縹緲的境界。天竺（India）的空和二諦（two truths），總括了真如（Tathata）的談論。無不充分地闡述了玄妙的門徑，弘揚了精深的道理。哪裡需要用化胡（converting the barbarians）的虛假說法，來使老子的宗派更加興盛呢？其中的義理有差異，文辭沒有典故。說成佛，則四個人不同；論弟子，則多聞有錯亂。尹喜（Yin Xi）既然號稱成佛，已經非常虛妄，又說化作阿難（Ananda），更加荒謬。鬼谷子（Guiguzi）、北郭先生（Beiguo xiansheng）之輩，沒有到過中天（Central Heaven）；舍利弗（Sariputra）、文殊（Manjusri）之流，在東土（Eastern Land）妄自顯揚。胡人和漢人交雜，年代也錯亂。履水而說涅槃（Nirvana），沒有典籍依據；蹈火而談妙法（wonderful Dharma），像俳優一樣。虛假欺詐，自己顯露，哪裡需要詳細說明。經書不是老子所作，毀掉它難道說是對孝道的虧損嗎？文章是鄙人所談，去除它更能彰顯先人的德行。來信雖然懇切，但道理實在不妥當。應該瞭解我的心意，立刻停止上表。
唐 利涉（Li She）： 西域（Western Regions）人，婆羅門（Brahmin）種姓。早年結伴，遊歷震旦（China）。遇到玄奘三藏（Xuanzang Sanzang）正要東歸，在金梭嶺（Jin Su Ridge）遇到他並拜他為師。於是成為玄奘門下的高足，宏大曠達。唐中宗（Emperor Zhongzong of Tang）尤其器重他，朝廷內外的士大夫，沒有不願與他交往的。開元年間，在安國寺（Anguo Temple）講解《華嚴經》（Avatamsaka Sutra），四眾弟子蜂擁而至，沒有容身之地。檀越的佈施堆積如山，但嫉妒求名的人也頗為側目。
當時有大理評事總校韋打（Wei Da），上書說：『釋（Buddhism）、道（Taoism）二教，蠹害政治很久了。我請求與他們較量所學，如果確實優秀，那麼國家就保留它，有什麼不可以的呢？』皇帝下詔，三教各選一百人，聚集在內殿辯論，決定勝負。於是利涉先登上高座，提出疑問和難題。道士葉靜能（Ye Jingneng），沙門思明（Siming），都屈服了。
【English Translation】 English version: In terms of doctrine, I lean towards elucidating the tenets. My intention is to return to simplicity and eliminate falsehood. If the principles are inconsistent and the matters are wrong, even those who are close must be removed; if the righteousness aligns and the names correspond to reality, even if there is resentment, it must be recorded. Recently, in my spare time from handling state affairs, I briefly perused the texts of both Buddhism and Taoism. Lao Tzu's two chapters of the 'Tao Te Ching' (Dao De Jing) are exquisitely profound, reaching the realm of ethereal nothingness. The 'emptiness' and 'two truths' (two truths) of India (India) encompass the discussions of 'Tathata' (Tathata). They all fully expound the profound gateways and promote the deep principles. Where is the need to use the false claim of 'converting the barbarians' (converting the barbarians) to make Lao Tzu's sect more prosperous? The meanings within it are different, and the writing lacks classical references. Saying that one has become a Buddha, then the four people are different; discussing disciples, then the erudition is confused. Since Yin Xi (Yin Xi) is called a Buddha, it is already very false, and saying that he transformed into Ananda (Ananda) is even more absurd. People like Guiguzi (Guiguzi) and Beiguo xiansheng (Beiguo xiansheng) have not reached the Central Heaven (Central Heaven); people like Sariputra (Sariputra) and Manjusri (Manjusri) are vainly displaying themselves in the Eastern Land (Eastern Land). The mixing of Hu (barbarians) and Han (Chinese) people, and the years are also confused. Speaking of Nirvana (Nirvana) while walking on water has no classical basis; talking about the wonderful Dharma (wonderful Dharma) while treading on fire is like a clown. Falsehood and deception are self-evident, where is the need to explain in detail. The scriptures were not written by Lao Tzu, so destroying them, how can it be said that it is a loss of filial piety? The articles are what I have discussed, and removing them will better demonstrate the virtues of my ancestors. Although the letter is earnest, the principles are really inappropriate. You should understand my intentions and immediately stop submitting memorials.
Tang Li She (Li She): A person from the Western Regions (Western Regions), of the Brahmin (Brahmin) caste. In his early years, he traveled with companions to China (China). He encountered Xuanzang Sanzang (Xuanzang Sanzang) who was about to return east, met him at Jin Su Ridge (Jin Su Ridge) and became his disciple. Thus, he became a prominent disciple of Xuanzang, broad and open-minded. Emperor Zhongzong of Tang (Emperor Zhongzong of Tang) especially valued him, and the officials inside and outside the court all wanted to associate with him. During the Kaiyuan era, he lectured on the 'Avatamsaka Sutra' (Avatamsaka Sutra) at Anguo Temple (Anguo Temple), and the fourfold assembly flocked to him, with no room to stand. The almsgiving of the benefactors piled up like mountains, but those who were jealous and sought fame also looked askance.
At that time, Wei Da (Wei Da), a Dali judge and chief editor, submitted a memorial saying: 'The two religions of Buddhism (Buddhism) and Taoism (Taoism) have been harming politics for a long time. I request to compete with them in what they have learned. If they are indeed excellent, then the country will retain them, what is impossible?' The emperor issued an edict, and each of the three religions selected one hundred people to gather in the inner hall to debate and determine the winner. Thereupon, Li She first ascended the high seat and raised questions and difficulties. The Taoist Ye Jingneng (Ye Jingneng) and the Shramana Siming (Siming) both succumbed.
涉次升座。辭指注射。往復數百千轉。而端緒條暢。彼常不足。而此常有餘。旁觀為之駭汗。涉乃從容問玎曰。子先升座。豈非主耶。然則主人何姓。以儒則姓孔。以道則姓李。以佛則姓釋。如是則子其姓孔矣。玎曰。姓韋。涉即于座長哦曰。我之佛法是無為。何故今朝得有韋。無韋始得三數載。不知此復是何韋。待衛百僚。聞之悚然。上因憶韋后事。遽變色曰。玎是庶人族。輒敢輕蔑祖教。凌𨏦釋門哉。玎懼下殿。俯伏待罪。叩頭言。臣非庶人族屬。上怒終不解。詔貶象州。賜涉號明教大師。助錢帛。造明教寺以彰其能。后以小罪。謫居漢東。徙南陽龍興寺。慧忠國師以山野進見。涉識之曰。汝將來當以道德。為天子模範。勉之。非吾輩敢比也。且遺之衣物。其藻監類此。著立法幢論一卷行世。大曆中。西明寺翻經沙門圓照。為作傳成十卷。則其美言懿行之富。可知。
唐神悟
字通性。李氏。其先居隴西。晉南度。為長水人。世儒素。悟幼而材穎。然有惡疾。莫治療。開元中。溪光律師教之理事二懺悔法。因爇一指。以致精恪。感瑞光如月。于菩薩像前。天寶四年。始披緇受具足戒。八年。舉異行。獲隸名茲山。山即石圯山也。地當勞勞之東。晚節結宇幽僻。每置法華道場。九旬修觀佛三昧。嘗語門
【現代漢語翻譯】 現代漢語譯本： 涉法師升座說法，言辭如注射般犀利，往復論辯數百千次，但條理清晰流暢。對方常常理屈詞窮，而涉法師則遊刃有餘。旁觀者都為之驚歎。涉法師於是從容地問玎（人名）說：『你先升座，豈不是主人嗎？那麼主人姓什麼？以儒家來說，就姓孔；以道家來說，就姓李；以佛家來說，就姓釋。照這樣說，你大概姓孔吧？』玎回答說：『姓韋。』涉法師就在座上長聲吟哦道：『我的佛法是無為法，為什麼今天卻冒出一個韋（姓氏）來？沒有韋（姓氏）才過了三幾年，不知道這個又是哪個韋（姓氏）？』侍衛百官聽了，都感到恐懼。皇上因此想起韋后（唐中宗李顯的皇后）的事情，臉色大變，說：『玎是平民百姓，竟然敢輕蔑祖宗的教誨，冒犯釋迦牟尼的門徒！』玎害怕地走下殿，俯伏在地等待治罪，叩頭說：『臣不是平民百姓。』皇上的怒氣始終沒有消解，下詔將玎貶到象州。賜予涉法師『明教大師』的稱號，資助錢財，建造明教寺來彰顯他的才能。後來因為小過錯，被貶謫到漢東，遷居南陽龍興寺。慧忠國師（唐代高僧）以山野之人的身份前來拜見，涉法師認出他說：『你將來應當以道德，成為天子的模範。努力吧！不是我們這些人敢相比的。』並且贈送給他衣物。他鑑別人才就像這樣。著有《立法幢論》一卷流傳於世。大曆年間，西明寺翻譯經典的沙門圓照，為他作傳，寫成十卷，那麼他美好的言辭和高尚的品行之豐富，可以想見。
唐神悟（人名） 字通性，姓李。他的祖先居住在隴西，晉朝南遷，成為長水人。世代都是讀書人。神悟從小就聰明穎悟，但是有惡疾，無法醫治。開元年間，溪光律師教他理事二懺悔法。於是燃一指，以致精誠恪守。感應到瑞光如月，在菩薩像前。天寶四年，才剃度出家，受具足戒。天寶八年，因為異於常人的行為，獲得隸名茲山。茲山就是石圯山。地點在勞勞山的東邊。晚年結廬在幽靜偏僻的地方，每次設定《法華經》道場，九十天修習觀佛三昧。曾經對門徒說
【English Translation】 English version: Master She ascended the seat to preach, his words as sharp as injections, debating back and forth hundreds and thousands of times, yet his arguments were clear and fluent. The opponent often ran out of arguments, while Master She was always more than capable. Onlookers were amazed. Master She then calmly asked Ding (a personal name): 'You ascended the seat first, aren't you the host? Then what is the host's surname? In Confucianism, it would be Kong; in Daoism, it would be Li; in Buddhism, it would be Shi. According to this, you probably have the surname Kong?' Ding replied: 'My surname is Wei.' Master She then chanted aloud from the seat: 'My Buddha-dharma is non-action, why does a Wei (surname) appear today? It has only been three or four years without a Wei (surname), I wonder which Wei (surname) this is?' The attending officials were all terrified. The Emperor then remembered the Empress Wei (Empress of Emperor Zhongzong of Tang), his face changed drastically, and he said: 'Ding is a commoner, how dare he despise the teachings of the ancestors and offend the disciples of Shakyamuni!' Ding fearfully stepped down from the hall, prostrated himself on the ground awaiting punishment, and kowtowed, saying: 'Your subject is not a commoner.' The Emperor's anger did not subside, and he issued an edict to demote Ding to Xiangzhou. He bestowed upon Master She the title 'Master Mingjiao', and subsidized money to build Mingjiao Temple to demonstrate his talent. Later, due to a minor fault, he was demoted to Handong and moved to Longxing Temple in Nanyang. National Teacher Huizhong (a prominent monk of the Tang Dynasty) came to visit as a person from the mountains, and Master She recognized him and said: 'In the future, you should use morality to become a model for the Emperor. Strive for it! It is not something that people like us dare to compare with.' And he gave him clothing. His discernment of talent was like this. He wrote a volume of 'Treatise on Establishing the Dharma Banner' which circulated in the world. During the Dali era, the Tripitaka Master Yuanzhao of Ximing Temple wrote a biography for him, which became ten volumes, so the richness of his beautiful words and noble conduct can be imagined.
Tang Shenwu (a personal name) His courtesy name was Tongxing, and his surname was Li. His ancestors lived in Longxi, and migrated south during the Jin Dynasty, becoming people of Changshui. For generations, they were scholars. Shenwu was intelligent and insightful from a young age, but he had a severe illness that could not be cured. During the Kaiyuan era, the Vinaya Master Xiguang taught him the two repentance methods of principle and practice. Thereupon, he burned a finger to devote himself to sincerity and diligence. He sensed auspicious light like the moon in front of the Bodhisattva statue. In the fourth year of Tianbao, he was ordained as a monk and received the full precepts. In the eighth year of Tianbao, because of his extraordinary behavior, he was granted the name Zishan. Zishan is Shiyi Mountain. The location is east of Laolao Mountain. In his later years, he built a hut in a secluded place, and each time he set up a Lotus Sutra Dharma assembly, he practiced the Samadhi of contemplating the Buddha for ninety days. He once said to his disciples
人曰。夫陰薄日以何傷。風運空而不動。茍達于妄。孰非性者。久之猛獸馴于禪榻。祥雲垂於法堂。一夕有神人。謂悟曰。弟子隋之新城侯曹世安也。職典斯地。今師至止。愿以永奉行道。言訖而隱。吏部員外李華。殿中侍御史崔益。同謁悟。從容問及三教優劣。悟曰。路伽邪典籍。皆心外法。味之者勞而無證。其猶朽壤滋華。乾池映月。比釋教。其遼哉邈矣。如是酬唱再四。華益唯唯。不知首之累肯也。
十年春稍寢疾。仍加跗坐而逝。壽六十三。臘二十六。阇維收舍利。五百餘粒。珠明玉潤可愛。門人湛一圓一。樹塔以葬。
唐乘如
未詳其氏族鄉里。精研律部。尤能力行不怠。代宗朝。與翻譯。兼應奉兩街臨壇度人之任。當是時。凡僧寺皆隸有司。故五眾身亡。衣資什具。悉入官庫。正同籍沒。殊非律指。於是如上言。乞加釐革。大曆二年十一月二十七日。詔今後亡僧物。隨以入僧。仍斑告中書省牒天下遵行者。積弊頓除。如之力于教門多矣。終於西明安國二寺上座。平生盛著述。圓照編集為三卷。行世。
唐法真
長慶中上銳意佛事。真承詔入內殿。祇奉四年。赴禁中道場。上御法席。顧問三寶功德。真進對詳盡。辨給援據。出入粲然。上大悅。
真因奏云。開壇受戒
【現代漢語翻譯】 現代漢語譯本： 有人說：『陰氣侵蝕，對太陽有什麼損害呢？風在空中執行，本來就是不動的。如果通達了萬法皆妄的道理，那麼有什麼不是自性的顯現呢？』時間久了，猛獸也能在禪榻旁馴服，吉祥的雲彩也會在法堂上垂落。一天晚上，有個神人對悟禪師說：『弟子是隋朝的新城侯曹世安，負責掌管這片土地。現在禪師您來到這裡，我願意永遠侍奉您，護持您修行。』說完就隱去了。吏部員外李華、殿中侍御史崔益，一同拜訪悟禪師，從容地詢問關於儒、釋、道三教的優劣。悟禪師說：『路伽耶（Lokāyata，順世論）的典籍，都是心外求法，研習它們的人勞累而沒有證悟。這就像腐朽的土壤滋生虛華，乾涸的池塘映照月亮。與釋教相比，它們是多麼的遙遠啊！』像這樣反覆問答，李華、崔益都連聲稱是，不知道磕了多少個頭表示贊同。 十年春天，悟禪師稍微有些疾病，仍然跏趺而坐，最終圓寂，享年六十三歲，僧臘二十六年。荼毗（dhūpana，火葬）后，收取捨利（śarīra，遺骨），有五百多粒，像珍珠一樣明亮，像玉石一樣潤澤，非常可愛。門人湛一、圓一，建塔安葬。 唐朝的乘如律師 沒有詳細記載他的氏族和鄉里。他精研律部，尤其能夠努力奉行而不懈怠。代宗皇帝時期，他參與翻譯佛經，並且應邀在兩街（指長安城的兩條主要街道）的臨壇（臨時搭建的戒壇）上主持度人（為他人授戒）的事務。當時，所有的僧寺都隸屬於有司（官府），所以僧人去世后，衣物和用具都要沒收充公，如同籍沒一樣，這完全不符合戒律的規定。於是，乘如律師上書皇帝，請求加以改革。大曆二年十一月二十七日，皇帝下詔，今後僧人去世后的財物，都歸於僧團所有，並且通告中書省，再由中書省通告天下遵照執行。長久以來的弊端一下子就消除了，乘如律師對佛教的貢獻很大。他最終在西明寺和安國寺擔任上座（長老）。他一生著作很多，圓照法師將他的著作編輯成三卷，流傳於世。 唐朝的法真法師 長慶年間，皇帝非常熱衷於佛事。法真法師奉詔進入內殿，恭敬地侍奉了四年。他應邀參加禁中（皇宮內）的道場（法會），皇帝親自登上法座，詢問關於三寶（佛、法、僧）的功德。法真法師詳細地回答，辯才無礙，引經據典，出入自如，皇帝非常高興。 法真法師因此上奏說，請求開設戒壇（設立授戒的場所）。
【English Translation】 English version: Someone said, 'What harm can the Yin (陰, negative energy) inflict on the Sun? The wind moves in the sky, yet it is inherently still. If one understands the illusory nature of all dharmas, then what is not a manifestation of one's own nature?' Over time, fierce beasts can be tamed beside the meditation couch, and auspicious clouds may descend upon the Dharma hall. One night, a divine being said to Chan Master Wu, 'Your disciple is Cao Shi'an, the Marquis of Xincheng (新城侯) of the Sui Dynasty, in charge of this land. Now that you, Master, have arrived, I wish to serve you forever and support your practice.' Having spoken, he vanished. Li Hua, an official of the Ministry of Personnel (吏部員外), and Cui Yi, an Imperial Censor (殿中侍御史), together visited Chan Master Wu, and leisurely inquired about the merits and demerits of Confucianism, Buddhism, and Taoism. Chan Master Wu said, 'The scriptures of Lokāyata (路伽邪, materialism) are all seeking Dharma outside the mind. Those who study them labor without realization. It is like decayed soil nurturing empty flowers, or a dried-up pond reflecting the moon. Compared to Buddhism, they are so distant and insignificant!' After such repeated questioning and answering, Li Hua and Cui Yi repeatedly said 'Yes, yes,' not knowing how many times they kowtowed in agreement. In the spring of his tenth year (after arriving at the temple), Chan Master Wu became slightly ill, yet he still sat in the lotus position and eventually passed away at the age of sixty-three, with twenty-six years as a monk. After cremation (dhūpana, 荼毗), his relics (śarīra, 舍利) were collected, numbering more than five hundred, as bright as pearls and as lustrous as jade, very lovely. His disciples Zhan Yi and Yuan Yi built a pagoda to bury them. The Vinaya Master Cheng Ru of the Tang Dynasty His clan and hometown are not recorded in detail. He diligently studied the Vinaya (律部, monastic rules), and was especially able to practice diligently without懈怠. During the reign of Emperor Daizong, he participated in the translation of Buddhist scriptures and was invited to preside over the ordination ceremonies (度人) at the temporary altars (臨壇) on the two main streets (兩街) of Chang'an. At that time, all monasteries were under the jurisdiction of the government (有司), so when a monk died, his clothing and belongings were confiscated and put into the official treasury, just like confiscation of property, which was completely against the Vinaya. Therefore, Vinaya Master Cheng Ru submitted a memorial to the emperor, requesting reform. On the twenty-seventh day of the eleventh month of the second year of the Dali era, the emperor issued an edict that from now on, the property of deceased monks should belong to the Sangha (僧團), and the edict was announced to the Ministry of Central Affairs (中書省), which then announced it to the world for compliance. The long-standing abuses were immediately eliminated, and Vinaya Master Cheng Ru made great contributions to Buddhism. He eventually served as the senior monk (上座) at Ximing Temple and Anguo Temple. He wrote many books in his lifetime, which Dharma Master Yuan Zhao compiled into three volumes, which were circulated in the world. Dharma Master Fa Zhen of the Tang Dynasty During the Changqing era, the emperor was very enthusiastic about Buddhist affairs. Dharma Master Fa Zhen was summoned to the inner palace and respectfully served for four years. He was invited to participate in the Dharma assembly (道場) in the forbidden palace (禁中), and the emperor personally ascended the Dharma seat and inquired about the merits of the Three Jewels (三寶, Buddha, Dharma, Sangha). Dharma Master Fa Zhen answered in detail, with eloquence and citing scriptures, and the emperor was very pleased. Therefore, Dharma Master Fa Zhen requested to establish an ordination platform (戒壇, a place for giving precepts).
。久廢不舉。蓋自兩河用兵已來。雖僧之未全法者。亦皆老朽。惟陛下哀憐。尋詔兩街佛寺。各置僧尼受戒。壇場。可始自三月十日。至四月十日。兩街功德使。選擇有戒行僧。謂之大德者。考試男童女童等經。男童能闇誦一百五十紙。女童一百紙者。即與度。詔可。
唐常達
字文舉。姓顧氏。世居海隅。蚤歲自河陽大福山。遊學江淮諸剎。納戒之餘。專講南山律鈔。兼治涅槃圓音法華止觀。涉獵陰符老莊之書。模勒二王之筆跡。后參禪指。頗臻其妙。會武宗惑邪說。廢大教。嘆曰。我生不辰。有如此者。由是山棲野處。以適其變。宣宗時。佛法薦興。伽藍蘭若。往往修舉。視鄉里尤甚焉。則達疇昔之化然也。太守韋曙加敬慕。咸通十二年。合郡四眾。請紹教戒。而達則嘯傲坰牧。不入城府。動經數載。雖貴士單事詣門。莫得而見。工詩章。喜唱和。用元和體。著青山履道歌。十五年九月十六日。方臥疾。因絕食七日而逝。壽七十四。臘五十一。門人會清等。奉柩殯于寺東南三百步。既三年。就墳建塔焉。潁川陳言撰銘。
贊曰。
法無二致 所處而尊 茍非其類 惡足概論 孔氏李氏 東國素敦 釋氏西屆 顧獨騰騫 以故紛紜 相率廷辯 諸公乃能 據經援典
【現代漢語翻譯】 現代漢語譯本：很久沒有舉行（受戒儀式）了。自從兩河用兵以來，即使是不完全遵守戒律的僧人，也都年老體衰。只有陛下您哀憐此事，下詔在兩街的佛寺中，分別設定僧尼受戒的壇場。可以從三月十日開始，到四月十日結束。兩街的功德使，選擇有戒行的僧人，稱之為『大德』的人，來考試男童女童所背誦的經文。男童能背誦一百五十紙，女童能背誦一百紙的，就允許他們出家。皇帝下詔同意。
唐常達（Tang Changda）： 字文舉，姓顧氏（Gu），世代居住在海邊。早年從河陽大福山，到江淮各寺廟遊學。受戒之後，專門講解南山律鈔，兼修涅槃、圓音、法華、止觀等經典。廣泛涉獵《陰符經》、《老子》、《莊子》等書籍，模仿王羲之、王獻之的書法筆跡。後來參禪，頗有心得。適逢武宗（Wuzong）聽信邪說，廢除佛教，他嘆息道：『我生不逢時，竟然遇到這樣的事情。』於是隱居山林，以適應時局的變化。宣宗（Xuanzong）時期，佛教再次興盛，寺廟蘭若，到處都在修建，比家鄉還要興盛。這正是常達（Changda）過去教化的結果。太守韋曙（Wei Shu）對他非常敬佩。咸通（Xiantong）十二年，全郡的僧俗四眾，請求他主持傳授戒律。但是常達（Changda）卻在郊外放牧，不進入城府，持續了好幾年。即使是貴族親自到他家拜訪，也見不到他。擅長詩歌，喜歡唱和，採用元和體的風格，著有《青山履道歌》。咸通（Xiantong）十五年九月十六日，他因病臥床，絕食七日後去世，享年七十四歲，僧臘五十一。他的弟子會清（Huiqing）等人，將他的靈柩安葬在寺廟東南三百步的地方。三年後，就在墳墓上建造了塔。潁川陳言（Chen Yan）撰寫了墓誌銘。
贊曰： 佛法沒有兩樣，在哪裡都能受到尊重。如果不是同類，怎麼能一概而論？ 孔子（Kongzi）、老子（Laozi），在東方一向受到推崇。釋迦牟尼（Shijiamouni）的教義從西方傳來，只有顧氏（Gu）能夠騰飛。 因此眾說紛紜，大家紛紛在朝廷上辯論。各位公卿大臣，能夠根據經典來引經據典。
【English Translation】 English version: It had been a long time since the (ordination) ceremonies were held. Since the military actions in the two rivers region, even the monks who did not fully observe the precepts were old and frail. Only Your Majesty pitied this situation and issued an edict to set up ordination platforms for monks and nuns in the Buddhist temples of the two streets. It could start from March 10th and end on April 10th. The merit envoys of the two streets selected monks with precepts, called 'Great Virtues', to examine the scriptures recited by boys and girls. Boys who could recite one hundred and fifty pages and girls who could recite one hundred pages would be allowed to become monks or nuns. The emperor issued an edict approving it.
Tang Changda: His courtesy name was Wenju, and his surname was Gu, and his family had lived by the sea for generations. In his early years, he traveled from Dafu Mountain in Heyang to various temples in the Jianghuai area to study. After receiving the precepts, he specialized in lecturing on the Nanshan Vinaya Commentary, and also studied the Nirvana, Perfect Sound, Lotus Sutra, and Samatha-vipassana classics. He extensively studied books such as the 'Yinfu Sutra', 'Laozi', and 'Zhuangzi', and imitated the calligraphy of Wang Xizhi and Wang Xianzhi. Later, he practiced Chan meditation and gained considerable insights. When Emperor Wuzong (Wuzong) believed in heresies and abolished Buddhism, he sighed, 'I was born at the wrong time and encountered such a thing.' So he lived in seclusion in the mountains and forests to adapt to the changing situation. During the reign of Emperor Xuanzong (Xuanzong), Buddhism flourished again, and temples and monasteries were being built everywhere, even more prosperous than his hometown. This was the result of Changda's (Changda) past teachings. Prefect Wei Shu (Wei Shu) greatly admired him. In the twelfth year of Xiantong (Xiantong), the four assemblies of monks and laypeople in the entire prefecture requested him to preside over the transmission of precepts. However, Changda (Changda) roamed the countryside, not entering the city government, for several years. Even if nobles personally visited his home, they could not see him. He was skilled in poetry, liked to compose and respond to poems, and used the Yuanhe style, writing the 'Green Mountain Tread Song'. On the sixteenth day of the ninth month of the fifteenth year of Xiantong (Xiantong), he was bedridden due to illness and died after fasting for seven days, at the age of seventy-four, with fifty-one years of monastic life. His disciples, Huiqing (Huiqing) and others, buried his coffin three hundred steps southeast of the temple. Three years later, they built a pagoda on the tomb. Chen Yan (Chen Yan) of Yingchuan wrote the epitaph.
Eulogy: The Dharma is not different, and it is respected wherever it is. If it is not of the same kind, how can it be generalized? Confucius (Kongzi) and Laozi (Laozi) have always been respected in the East. The teachings of Shakyamuni (Shijiamouni) came from the West, and only Gu (Gu) was able to soar. Therefore, there are many different opinions, and everyone debated in the court. The ministers were able to cite scriptures and classics.
摧邪黜妄 俾靡有爭 道德是治 仁義是行 慈悲之化 導利群生 超然三界 疇足抗衡
新修科分六學僧傳卷第十六 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十七
浙東沙門 曇噩 述
忍辱學
佛之法。誠未易以進修也。然而欲以進修者。則必攝其念。於事物之可好可惡。可喜可懼。可憎可慕。可憐可怒。而不動。則外之為辱者遣矣。持其志。于情慾之能驕能逸。能蔽能惑。能慢能昵。能矜能愎。而不生。則內之為忍者得矣。辱以念攝。忍以志持。內無所出。以撓其身。外無所入。以攖其心。佛法之進修易矣。攝念持志二科。寔學忍辱者之指歸。系之其下。尤宜哉。
攝念科
晉帛遠
字法祖。姓萬氏。河內人。父威達。以文章知名。州縣辟皆不就。遠才俊絕人。既出家。日誦幾萬言。方等經論。世間墳典。研味貫穿。皆知其要。嘗譯唯達弟子本五部僧等三經。造精舍于長安講解。稟受其義者。常千人。河間王颙鎮關中。敬仰以為師友。每宿西府講道時。俊乂畢集。能言之士。多下之。
遠以方事爭戰。欲遁去。會張輔為秦州刺史。鎮隴上。載與俱。輔以遠有盛名。欲縫掖之。以為己
【現代漢語翻譯】 現代漢語譯本 摧毀邪惡，消除虛妄，使世間沒有紛爭。 以道德來治理天下，以仁義來推行教化。 用慈悲之心感化眾生，引導他們獲得利益。 超越三界（欲界、色界、無色界），誰又能與佛陀抗衡？
新修科分六學僧傳卷第十六 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十七
浙東沙門 曇噩 述
忍辱學
佛陀的教法，確實不容易進步修習。然而想要進步修習的人，就必須收攝自己的念頭，對於事物中可以喜好、可以厭惡、可以高興、可以畏懼、可以憎恨、可以愛慕、可以憐憫、可以憤怒的，都不為所動。這樣，外在加於自己的侮辱就可以消除。保持自己的意志，對於情慾中能夠驕縱、能夠放逸、能夠矇蔽、能夠迷惑、能夠輕慢、能夠親近、能夠自誇、能夠固執的，都不讓它產生。這樣，內在的忍辱就能夠獲得。用收攝念頭來對治侮辱，用保持意志來堅持忍辱，內心沒有產生任何動搖自身的東西，外在沒有進入任何擾亂自己心靈的東西，佛法的進步修習就容易了。收攝念頭和保持意志這兩點，確實是學習忍辱的人的根本宗旨。將它們歸於忍辱學之下，是非常合適的。
攝念科
晉朝的帛遠（Bo Yuan） 字法祖，姓萬氏，是河內人。他的父親萬威達以文章出名，州縣徵召他都不去。帛遠才華出衆，出家后，每天誦讀幾萬字。《方等經》、《論》，世間的典籍，研究品味，融會貫通，都知道其中的要義。曾經翻譯了《唯達弟子本五部僧》等三部經，在長安建造精舍講解經義，接受他教導的人，常常有上千人。河間王颙鎮守關中，敬仰帛遠，把他當做師友。每次在西府講道的時候，俊才賢士都聚集在一起，能言善辯的人，大多都佩服他。
帛遠因為各地發生戰事，想要逃離。恰逢張輔擔任秦州刺史，鎮守隴上，就帶著帛遠一起去。張輔因為帛遠有很大的名望，想要用官服來束縛他，讓他為自己所用。
【English Translation】 English version Destroying evil and eliminating falsehood, so that there is no strife in the world. Governing with morality and practicing benevolence and righteousness. Transforming sentient beings with compassion and guiding them to obtain benefits. Transcending the Three Realms (Desire Realm, Form Realm, Formless Realm), who can contend with the Buddha?
Newly Revised Classified Biographies of Six Monks, Volume 16 卍 Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Monks
Newly Revised Classified Biographies of Six Monks, Volume 17
Compiled by Shramana Tan'e (Tane) of Eastern Zhejiang
The Study of Forbearance
The Buddha's Dharma is indeed not easy to advance in and cultivate. However, those who wish to advance in and cultivate it must restrain their thoughts regarding things that are likable, hateful, joyful, fearful, detestable, admirable, pitiable, and angering, and remain unmoved. In this way, external insults can be eliminated. Maintain one's will regarding emotions and desires that can be arrogant, indulgent, obscuring, deluding, contemptuous, intimate, boastful, and stubborn, and do not let them arise. In this way, inner forbearance can be attained. Use the restraint of thoughts to counter insults, and use the maintenance of will to uphold forbearance. If nothing arises from within to disturb oneself, and nothing enters from without to agitate one's mind, then the advancement and cultivation of the Buddha's Dharma becomes easy. The two aspects of restraining thoughts and maintaining will are indeed the fundamental principles for those who study forbearance. It is very appropriate to place them under the study of forbearance.
The Section on Restraining Thoughts
Bo Yuan (帛遠) of the Jin Dynasty His courtesy name was Fazu, and his surname was Wan. He was from Henan. His father, Wan Weida, was famous for his writing, but he refused all appointments from the state and county. Bo Yuan was exceptionally talented. After becoming a monk, he recited tens of thousands of words every day. He studied and thoroughly understood the Vaipulya Sutras and treatises, as well as secular texts, and knew their essential meanings. He once translated three sutras, including 'The Five-Part Monastic Code of the Disciples of Weida,' and built a monastery in Chang'an to explain the sutras. Those who received his teachings often numbered in the thousands. The Prince of Hejian, Yong, who was stationed in Guanzhong, respected and admired Bo Yuan, treating him as a teacher and friend. Whenever he lectured on the Dao in the Western Palace, talented and virtuous individuals would gather, and many eloquent speakers would admire him.
Because of the wars in various places, Bo Yuan wanted to escape. It happened that Zhang Fu was appointed as the Governor of Qinzhou and stationed in Longshang, so he took Bo Yuan with him. Because Bo Yuan had a great reputation, Zhang Fu wanted to bind him with official robes and use him for his own purposes.
僚佐。遠不答。輔由是怨之。有管蕃者。論議嘗屈于遠。以是讒毀。無所不至。遠至洴。謂弟子曰。更數日。我對當至。便分長物作別。翌日詣輔。語忤其意。收付史。一眾驚問。遠曰此宿負。非今事也。乃呼佛發願。盡此報已。當爲輔善知識。無使其受殺人之罪。遂遭鞭而死。輔旋悔。
遠道化關隴。羌晉奉之如神。聞者為流涕。羌以精騎五千。欲迎遠西歸。中途聞遭橫逆。咸憤。欲為報仇。輔遣軍御隴上。羌逆擊之。會輔帳下督富整斬輔。羌遂解去。分遠骨石。各建塔焉。
弟法祚。少有令譽。以博士徴不就。年二十五出家。化被關隴。梁州刺史張光。尤敬事之。每說令返服。光以祚將懲其兄之見殺于輔也。必從己言。然祚終無意。曰有死而已。光竟害之。時春秋五十有七。光字景武。江夏人。后為武都王楊難敵所圍。發憤死。
晉康法朗
中山人。少棄家。有律學。誦經見雙林鹿苑事。流涕曰。吾已不及見聖師。獨不能瞻拜遺蹟乎。結伴四人。西渡流沙。凡三日。道絕行蹤。草木蕪沒。迷所往。中有故寺敗屋兩間。而比丘二人。各居其一。或誦經或臥病。雖相比。不相料理。而臥病者。屎尿縱橫。臭穢莫可近。朗謂其徒曰。出家以法為親。不見則已。見之。其可棄去乎。為留六日。洗
【現代漢語翻譯】 現代漢語譯本： 僚佐（下屬官員）。遠（人名，下同）沒有回答。輔（人名，下同）因此怨恨他。有個叫管蕃的人，辯論時曾經輸給遠，因此進讒言詆譭他，無所不用其極。遠到達洴（地名）后，對弟子們說：『再過幾天，我的對頭就要來了。』於是分發財物作為告別。第二天去拜見輔，言語觸犯了他的意思，被抓起來關進監獄。眾人驚慌地詢問原因，遠說：『這是前世的業債，不是今天的事。』於是呼喚佛陀發願，『了結這筆冤債后，應當成為輔的善知識（引導向善的朋友），不要讓他犯下殺人的罪過。』於是遭受鞭打而死。輔不久就後悔了。
遠在關隴（地名）一帶弘揚佛法，羌族和晉人都像對待神一樣敬奉他。聽到他去世的訊息的人都為之流淚。羌族人派出五千精銳騎兵，想要迎接遠的遺體西歸。中途聽說遠遭受橫禍而死，都非常憤怒，想要為他報仇。輔派軍隊在隴上（地名）抵禦。羌族人迎擊他們，正好輔的帳下督富整殺了輔。羌族人於是解散離去，分了遠的骨灰，各自建造佛塔供奉。
遠的弟弟法祚，年輕時就有美好的名聲，被徵召為博士（官名）沒有就任。二十五歲出家，教化普及關隴。梁州刺史張光，尤其敬重侍奉他。多次勸說法祚還俗，張光認為法祚會因為他的哥哥被輔殺害一事而懷恨在心，一定會聽從自己的話。然而法祚始終沒有還俗的意願，說『只有一死而已。』張光最終殺害了他。當時法祚五十七歲。張光，字景武，江夏人。後來被武都王楊難敵包圍，發憤而死。
晉康法朗
中山人。年少時離家出走。精通戒律學。誦讀佛經時看到雙林鹿苑（佛陀涅槃之地）的事蹟，流著眼淚說：『我已經來不及見到聖師（佛陀），難道就不能瞻仰禮拜他的遺蹟嗎？』於是和四個人結伴，向西渡過流沙（沙漠）。走了三天，道路斷絕，沒有了軌跡，草木荒蕪，迷失了方向。其中有兩間破敗的古寺，有兩個比丘（和尚）各自住在其中一間。一個在誦經，一個臥病在床。雖然住在一起，卻互不照顧。而且臥病的比丘，屎尿到處都是，臭氣熏天，令人難以靠近。朗對他的同伴說：『出家人以佛法為親，沒見到就算了，見到了，怎麼可以拋棄他呢？』於是留下來六天，為他清洗。
【English Translation】 English version: Liaozuo (subordinate official). Yuan (personal name, same below) did not answer. Fu (personal name, same below) resented him for this. There was a person named Guan Fan, who had lost to Yuan in debates, and therefore slandered and defamed him in every possible way. When Yuan arrived at Ping (place name), he said to his disciples: 'In a few days, my adversary will arrive.' So he distributed his belongings as a farewell. The next day, he went to see Fu, and his words offended him, so he was arrested and imprisoned. The crowd was shocked and asked the reason. Yuan said: 'This is a debt from a previous life, not a matter of today.' Then he called upon the Buddha and made a vow, 'After settling this debt, I should become Fu's Kalyanamitra (a virtuous friend who guides one towards goodness), so that he will not commit the sin of killing.' So he was whipped to death. Fu soon regretted it.
Yuan propagated Buddhism in the Guanlong (place name) area, and the Qiang and Jin people revered him as a god. Those who heard of his death shed tears for him. The Qiang people sent out five thousand elite cavalry, wanting to welcome Yuan's remains back to the west. On the way, they heard that Yuan had died a violent death, and they were all very angry, wanting to avenge him. Fu sent troops to resist them on Longshang (place name). The Qiang people attacked them, and Fu's subordinate Du Fu Zheng killed Fu. The Qiang people then dispersed and left, dividing Yuan's ashes and building pagodas to enshrine them.
Yuan's younger brother, Fazuo, had a good reputation from a young age, and was summoned as a Doctor (official title) but did not take office. He became a monk at the age of twenty-five, and his teachings spread throughout Guanlong. Zhang Guang, the governor of Liangzhou, especially respected and served him. He repeatedly persuaded Fazuo to return to secular life, believing that Fazuo would resent the fact that his brother was killed by Fu, and would definitely listen to him. However, Fazuo never intended to return to secular life, saying 'Only death is the end.' Zhang Guang eventually killed him. At that time, Fazuo was fifty-seven years old. Zhang Guang, courtesy name Jingwu, was from Jiangxia. Later, he was surrounded by Yang Nandai, the King of Wudu, and died in anger.
Jin Kang Falang
A person from Zhongshan. He left home at a young age. He was well-versed in Vinaya (discipline). When reciting the scriptures, he saw the events of the Twin Sala Trees and the Deer Park (the place where the Buddha entered Nirvana), and said with tears: 'I am already too late to see the Holy Teacher (Buddha), can I not at least pay homage to his relics?' So he joined four people and crossed the quicksand (desert) to the west. After three days, the road was cut off, there were no traces, the grass and trees were overgrown, and they lost their way. Among them were two dilapidated ancient temples, and two Bhikkhus (monks) each lived in one of them. One was reciting scriptures, and the other was lying sick in bed. Although they lived together, they did not take care of each other. Moreover, the sick Bhikkhu had excrement and urine everywhere, and the stench was unbearable. Lang said to his companions: 'Those who have left home take the Dharma as their family, if we haven't seen it, then so be it, but if we have seen it, how can we abandon him?' So he stayed for six days and washed him.
浣。明日忽滿室香氣錯莫。謂朗曰。鄰房我和尚也。已得無學。可往見之。朗至再拜。乞教。其人曰。君等款誠契聖。皆當入道。但功業小未熟耳。然何必遠遊。於事無益。唯自力行道。使不失時可也。朗因復游諸國。研究經論。后還真丹。聚徒授法。不知其終。
弟子令韶。生雁門呂氏。少喜獵。感悟出家。學善禪數。每入定。或數日不起。移柳泉山鑿穴以坐。刻木為朗像。朝夕事之如生。世慕其行雲。
晉道寶者
瑯玡人。丞相王導之弟也。少棄家。親舊泣留之。寶笑不答。將落髮乃詠曰。安知萬里水。初發濫觴源。竟以道學知名。
晉於法蘭
高陽人。不甘處俗。十五即棄家入道。以精嚴自持。風骨頎然。三河化其德。性嗜山水。坐禪巖石中。大雪。群虎依止不去。山祇亦時求授教。尤愛石城。遂定居之。今元華寺也。思游五天。至交州象林寺歿。
晉竺法崇
不知何許人。性敏慧。有律學。尤長於法華。游湘州麓山。山精化為好女子。來求授戒。舍所居為寺。以奉之。后還剡之葛峴山。茅茨澗飲。學者湊焉。魯國孔淳之。每盤遊信宿不去。神思頎豁。嘆曰。𥾝想塵外三十年矣。恨相得之晚。注法華義四卷。歿于山中。
晉法和
榮陽人。少與安公同
【現代漢語翻譯】 現代漢語譯本 浣。第二天，忽然滿屋香氣瀰漫。告訴朗說：『鄰房的我和尚，已經證得無學（Arhat，阿羅漢果位）。可以去拜見他。』朗前往再拜，請求教誨。那人說：『你們這些人，心誠意切，與聖道相合，都應當可以入道。只是功業還小，尚未成熟罷了。然而何必遠遊呢？對事情沒有益處。唯有自己努力修行，使不失時機就可以了。』朗因此又遊歷各國，研究經論。後來返回真丹，聚集門徒傳授佛法。不知他的最終結局。
弟子令韶，生於雁門呂氏。年少時喜歡打獵，後感悟而出家。學習擅長禪定數息。每次入定，有時數日不起。移居柳泉山，鑿穴而坐。雕刻木頭作為朗的畫像，早晚侍奉他如同真人一般。世人仰慕他的行為。
晉代的道寶（Daobao）
是瑯玡人，丞相王導的弟弟。年少時離家出走，親戚朋友哭著挽留他。道寶笑著不回答。將要剃度時吟詠道：『怎知萬里長河水，最初發源於淺淺的酒杯。』最終以道學聞名。
晉代的於法蘭（Falan）
是高陽人。不甘心安於世俗，十五歲就離家入道。以精進嚴謹自持。風度高雅。三河一帶的人被他的德行感化。性格喜愛山水，在巖石中坐禪。大雪紛飛時，一群老虎依偎在他身邊不肯離去。山神也時常前來請求他傳授教義。尤其喜愛石城，於是決定在那裡定居。就是現在的元華寺。想要遊歷五天竺（古印度），在交州象林寺去世。
晉代的竺法崇（Zhufachong）
不知道是哪裡人。天性聰敏有智慧，精通戒律學。尤其擅長《法華經》。遊歷湘州麓山時，山精變化成美麗的女子，前來請求他傳授戒律。他捨棄所居住的地方作為寺廟，用來供奉她。後來返回剡縣的葛峴山，用茅草蓋屋，在山澗飲水。求學的人聚集而來。魯國的孔淳之，每次來遊玩，都要住上好幾天才肯離去。精神思慮頓時開闊明朗，感嘆道：『我向往塵世之外已經三十年了。』遺憾與你相識太晚。註釋《法華經義》四卷。在山中去世。
晉代的法和（Fahe）
是榮陽人。年少時與安公（Angong）一同
【English Translation】 English version Huan. The next day, the whole room was suddenly filled with fragrance. He said to Lang: 'The monk in the neighboring room has attained Anagamin (non-returner). You can go and see him.' Lang went and bowed again, asking for instruction. The man said, 'You are all sincere and in harmony with the holy path, and you should all be able to enter the path. It's just that your merits are still small and not yet mature. But why travel far away? It is of no benefit to the matter. Only by striving to practice the Dharma yourself, so as not to miss the opportunity, will it be enough.' Therefore, Lang traveled to various countries again to study the scriptures and treatises. Later, he returned to Zhendan, gathered disciples and taught the Dharma. His final fate is unknown.
His disciple, Ling Shao, was born into the Lu family of Yanmen. He loved hunting in his youth, but later became enlightened and left home to become a monk. He was skilled in meditation and counting breaths. Each time he entered samadhi (deep meditation), he would sometimes remain still for several days. He moved to Willow Spring Mountain and carved a cave to sit in. He carved a wooden statue of Lang and served him morning and evening as if he were alive. The world admired his actions.
Dao Bao of the Jin Dynasty
Was a native of Langya, the younger brother of Prime Minister Wang Dao. He left home at a young age, and his relatives and friends wept and tried to keep him. Dao Bao smiled and did not answer. When he was about to have his head shaved, he chanted: 'How can one know that the water of a ten-thousand-mile river originates from a shallow cup?' He eventually became known for his Daoist learning.
Yu Falan of the Jin Dynasty
Was a native of Gaoyang. Unwilling to settle for secular life, he left home to enter the path at the age of fifteen. He maintained himself with diligence and strictness. His demeanor was elegant. The people of the Three Rivers were transformed by his virtue. He loved mountains and rivers and meditated in the rocks. When it snowed heavily, a group of tigers leaned on him and refused to leave. Mountain deities also often came to ask him to teach the Dharma. He especially loved Shicheng, so he decided to settle there. It is now Yuanhua Temple. He wanted to travel to the Five Indies (ancient India) and died at Xianglin Temple in Jiaozhou.
Zhu Fachong of the Jin Dynasty
It is not known where he was from. He was intelligent and wise by nature, and proficient in Vinaya (monastic discipline). He was especially skilled in the Lotus Sutra. When he traveled to Lushan Mountain in Xiangzhou, a mountain spirit transformed into a beautiful woman and came to ask him to transmit the precepts. He gave up his residence as a temple to enshrine her. Later, he returned to Gejian Mountain in Shan County, where he thatched a hut and drank from the mountain stream. Students gathered there. Kong Chunzhi of Lu State would stay for several days each time he came to visit. His mind and thoughts were immediately broadened and enlightened, and he sighed, 'I have longed for the world beyond the dust for thirty years.' He regretted meeting you so late. He annotated four volumes of 'The Meaning of the Lotus Sutra'. He died in the mountains.
Fa He of the Jin Dynasty
Was a native of Rongyang. He was with Angong (Master An) in his youth.
學。相厚善。其為人恭讓。議論純正。能解疑釋惑。石氏之禍。避地西蜀。聞襄陽陷。入關中住陽平寺。後於金輿容設會。與安公共登山嶺。極目周睇。既而曰。此山高聳。游望者多。一從物化。竟測何之。安曰。法師持心有在。何懼後生。若慧心不萌。斯可悲矣。因與安公詳定新經辭義。頃之赴姚緒蒲坂講席。尋語弟子曰。俗網煩惱非一。乃正容服。繞佛拜起。還室以袈裟蒙首而化。壽八十。
晉曇邕
生楊氏。關中人。少仕偽秦。為衛將軍。長八尺。雄武能立事。太元八年。從符堅南寇。為晉所敗。歸長安。師事安公。安化。又事慧遠。倒志經論。多所通解。且屢為遠入關。致書羅什。專對不辱。流輩忌之。遠以微罪遣邕。邕識其意。無忤容。獨結廬于山之西南居焉。山神來乞戒。邕如法授之。神施以外國匕箸。精巧特異。及遠亡。奔赴號慟如禮。后歿于荊州竹林寺。
宋法成者
涼人也。少為沙門。辟榖食松肪。講習禪律。游廣漢。嘗誦寶積經。才至半。忽疾作。急使侍者讀遍。乃化。或見空中有紺馬負棺而去。
宋慧果
豫州人。宋初游京師。止瓦棺寺。誦法華十地等經。登圊罷。有鬼至前曰。我前生此寺維那也。以過失。報墮圊中。法師以誦持盛德。能令苦趣解脫。
【現代漢語翻譯】 現代漢語譯本 學。他與人相處友善深厚，為人恭敬謙讓，議論純正，能夠解答疑問，消除困惑。石氏之禍時，他避難到西蜀。聽說襄陽失陷，便進入關中，住在陽平寺。後來在金輿容設齋會，與安公（An Gong，指道安）一同登上山嶺，極目遠眺。之後說道：『此山高聳，遊覽觀望的人很多，一旦身死物化，最終會到哪裡去呢？』安公說：『法師心中有所持守，何必懼怕身後之事？如果智慧之心不萌發，那才可悲啊。』於是與安公詳細審定新經的辭句義理。不久之後，前往姚緒的蒲坂講席。之後告訴弟子們說：『世俗的羅網煩惱不止一種。』於是整理好儀容服飾，繞佛拜起，回到房間用袈裟矇住頭而去世，享年八十歲。 晉代的曇邕（Tan Yong） 是楊氏之子，關中人。年輕時在偽秦做官，擔任衛將軍。身高八尺，雄壯威武，能夠處理事務。太元八年，跟隨符堅南下侵略，被晉朝打敗，回到長安。拜道安（Dao An）為師。道安去世后，又師事慧遠（Hui Yuan）。傾心研究經論，對很多內容都通達理解。並且多次為慧遠入關，給鳩摩羅什（Kumarajiva）送信，言辭應對不辱使命。同輩的人嫉妒他。慧遠因為小過失遣送曇邕離開。曇邕明白他的意思，沒有違抗之色，獨自在山的西南方結廬而居。山神前來請求受戒，曇邕如法地為他授戒。山神贈送給他外國的匕首和筷子，精巧特別。等到慧遠去世，他奔赴廬山，號啕大哭，完全符合禮節。後來在荊州竹林寺去世。 宋代的法成（Fa Cheng） 是涼州人。年輕時做了沙門，斷絕穀物，食用松樹的油脂。講習禪定和戒律。遊歷到廣漢。曾經誦讀《寶積經》，才讀到一半，忽然發病。急忙讓侍者讀完一遍，於是去世。有人看見空中有青黑色的馬馱著棺材離去。 宋代的慧果（Hui Guo） 是豫州人。宋朝初年遊歷京師，住在瓦棺寺。誦讀《法華經》、《十地經》等經典。上廁所完畢，有個鬼來到他面前說：『我前生是這座寺廟的維那（Vina，寺院的管理者），因為犯了過錯，受報墮入廁所之中。法師您以誦經持戒的盛大功德，能夠使我從苦難中解脫。』
【English Translation】 English version Xue. He was kind and generous in his interactions with others, respectful and modest, with pure and upright arguments, capable of resolving doubts and dispelling confusion. During the Shi clan's disaster, he sought refuge in Western Shu. Upon hearing of the fall of Xiangyang, he entered Guanzhong and resided in Yangping Temple. Later, he organized a vegetarian feast at Jinyu Rong, and together with An Gong (Dao An), they ascended the mountains, gazing far and wide. Afterwards, he said, 'This mountain is towering, and many come to visit and view the scenery. Once one transforms into another form, where will they ultimately go?' An Gong replied, 'The Dharma master holds steadfastly to his mind; why fear what comes after life? If the wisdom-mind does not sprout, that is truly lamentable.' Thereupon, he and An Gong meticulously reviewed the wording and meaning of the new scriptures. Soon after, he went to Yao Xu's lecture seat in Puban. Later, he told his disciples, 'The snares of the world and its afflictions are not singular.' Then, he arranged his appearance and attire, circumambulated the Buddha, prostrated, and returned to his room, covering his head with his kasaya (袈裟，Buddhist robe) and passed away, at the age of eighty. Tan Yong of the Jin Dynasty Was a Yang, a native of Guanzhong. In his youth, he served the pseudo-Qin regime as a General of the Guards. He was eight feet tall, valiant and martial, capable of handling affairs. In the eighth year of the Taiyuan era, he followed Fu Jian in his southern invasion, but was defeated by the Jin Dynasty and returned to Chang'an. He became a disciple of An Gong (Dao An). After An's passing, he then studied under Hui Yuan (Hui Yuan). He devoted himself to the study of scriptures and treatises, understanding many of them thoroughly. Moreover, he repeatedly entered Guanzhong for Hui Yuan, delivering letters to Kumarajiva (Kumarajiva), his responses never failing to uphold his mission. His peers were jealous of him. Hui Yuan, for a minor offense, sent Tan Yong away. Tan Yong understood his intention, showing no sign of opposition, and built a hermitage alone in the southwest of the mountain. The mountain deity came to request precepts, and Tan Yong duly conferred them. The deity presented him with foreign daggers and chopsticks, exquisitely crafted and unique. When Hui Yuan passed away, he rushed to Mount Lu, wailing and lamenting according to proper etiquette. Later, he passed away at Zhulin Temple in Jingzhou. Fa Cheng of the Song Dynasty Was a native of Liang. In his youth, he became a Shramana (沙門，Buddhist monk), abstaining from grains and eating pine resin. He lectured on meditation and precepts. He traveled to Guanghan. Once, while reciting the Baoji Jing (寶積經，Ratnakuta Sutra), he suddenly fell ill when he reached the halfway point. He urgently instructed his attendant to read it through to the end, and then he passed away. Some saw a dark blue horse in the sky carrying a coffin away. Hui Guo of the Song Dynasty Was a native of Yuzhou. In the early Song Dynasty, he traveled to the capital and stayed at Waguan Temple. He recited the Lotus Sutra (法華經，Lotus Sutra), the Ten Stages Sutra (十地經，Dasabhumika Sutra), and other scriptures. After relieving himself in the latrine, a ghost came before him and said, 'In my previous life, I was the Vina (維那，monk in charge of temple affairs) of this temple. Because of transgressions, I was reborn into this latrine. Dharma Master, with your great virtue of reciting scriptures and upholding precepts, you can liberate me from this suffering.'
愿濟拔。我有錢三千。埋柿樹下。可取以作功德費。果以其言告眾取之。造法華一部。設會以懺。后夢。鬼以生勝處來謝。然視其狀貌。則與前日殊不類。
宋僧隱
出李氏。秦州隴西人也。八歲棄家。十二為沙門。通十誦。誦維摩法華。從西涼玄高法師。究明禪慧。而深曉律要。復西遊巴蜀。還止江陵琵琶寺。且咨業于慧徹。聲被荊楚。時山陽王劉休佑為州將。張岱為長史。皆稟戒法。巴陵王休若。建平王景素。稅駕問道。及病。問日早晚。曰已中。乃索水盥漱。泊然而化 有沙門道房者。生張氏。廣漢五城人。有律學。歿壽一百二十歲。
又釋道榮者。不知何許人。有律學。住問心寺講授。歿壽八十三。
宋曇斌
出蘇氏。南陽人也。年十餘。師事道袆。為沙門。聽十誦律于吳郡僧業。聽涅槃經于建鄴靜林。聽泥洹勝鬘于吳興法瑤。聽華嚴雜心於南林法業。大通群義。學者追隨。還止樊鄧間講授。孝建之初。移新安。講小品十地。陳郡袁粲。令望當時。乃躬垂候之。勸令入覲。斌辭以方外之人。豈可爾也。並申頓悟漸悟之旨。時心競之徒。紛然致難。斌既辭愜理詣。終不屈。粲益高之。歿壽六十七。
宋慧亮者
出董氏。東阿人。師事慧靜。有高名。能講法華涅槃大
【現代漢語翻譯】 現代漢語譯本： 愿濟拔（人名）。我有錢三千，埋在柿子樹下，可以取出來作為做功德的費用。愿濟拔的果（弟子）把他的話告訴了眾人，取出了錢，建造了一部《法華經》，設法會來懺悔。後來，果夢見愿濟拔以生於殊勝之處的鬼的身份前來感謝。然而看他的樣子，則與前些日子完全不同。 宋僧隱（人名）
是李氏，秦州隴西人。八歲離開家，十二歲成為沙門（出家人）。通曉《十誦律》，誦讀《維摩經》、《法華經》。跟隨西涼玄高法師，深入研究禪定和智慧，並且精通戒律的要義。又向西遊歷巴蜀，返回后住在江陵琵琶寺，並且向慧徹請教佛法。他的名聲傳遍荊楚。當時山陽王劉休佑擔任州將，張岱擔任長史，都接受了他的戒法。巴陵王休若、建平王景素，都來拜訪他請教佛法。僧隱生病時，問現在時間早晚，侍者回答已經中午了。於是僧隱要水洗手漱口，安然圓寂。有沙門道房，是張氏，廣漢五城人，精通律學，去世時一百二十歲。 又有釋道榮，不知道是哪裡人，精通律學，住在問心寺講授佛法，去世時八十三歲。 宋曇斌（人名）
是蘇氏，南陽人。十多歲時，拜道袆為師，成為沙門。在吳郡僧業處聽講《十誦律》，在建鄴靜林處聽講《涅槃經》，在吳興法瑤處聽講《泥洹經》、《勝鬘經》，在南林法業處聽講《華嚴經》、《雜心論》。通達各種經義，求學者紛紛追隨。返回樊鄧一帶講授佛法。孝建初年，移居新安，講授《小品般若經》、《十地經》。陳郡袁粲，是當時很有名望的人，親自前去拜訪他，勸他入朝覲見皇帝。曇斌以方外之人為由推辭，認為不應該這樣做，並且闡述了頓悟和漸悟的道理。當時心懷競爭的人，紛紛前來為難他。曇斌既用言辭辯駁，又合乎道理，始終不屈服。袁粲更加敬重他。去世時六十七歲。 宋慧亮（人名）
是董氏，東阿人。拜慧靜為師，有很高的名聲，能講《法華經》、《涅槃經》等大乘經典。
【English Translation】 English version: May Ji Ba (person's name). I have three thousand coins buried under the persimmon tree, which can be taken out to be used as expenses for performing meritorious deeds. Ji Ba's disciple, Guo, told the crowd about his words, took out the money, and built a copy of the 'Lotus Sutra' and held a Dharma assembly to repent. Later, Guo dreamed that Ji Ba came to thank him as a ghost born in an excellent realm. However, looking at his appearance, it was completely different from the previous days. Song Seng Yin (person's name)
Was from the Li family, a native of Longxi, Qinzhou. He left home at the age of eight and became a Shramana (monk) at the age of twelve. He was proficient in the 'Ten Recitation Vinaya', recited the 'Vimalakirti Sutra' and the 'Lotus Sutra'. He followed the Western Liang Master Xuan Gao, deeply studied meditation and wisdom, and was proficient in the essentials of the precepts. He also traveled west to Ba and Shu, and returned to live in Jiangling Pipa Temple, and consulted Hui Che about the Dharma. His reputation spread throughout Jingchu. At that time, Liu Xiu You, the Prince of Shanyang, served as the governor, and Zhang Dai served as the chief secretary, both of whom received his precepts. Prince Xiu Ruo of Baling and Prince Jing Su of Jianping visited him to ask about the Dharma. When Seng Yin was ill, he asked what time it was, and the attendant replied that it was noon. So Seng Yin asked for water to wash his hands and rinse his mouth, and passed away peacefully. There was a Shramana named Dao Fang, from the Zhang family, a native of Wucheng, Guanghan, who was proficient in Vinaya and died at the age of one hundred and twenty. Also, there was Shi Dao Rong, whose origin is unknown, who was proficient in Vinaya. He lived in Wenxin Temple, teaching the Dharma, and died at the age of eighty-three. Song Tan Bin (person's name)
Was from the Su family, a native of Nanyang. In his teens, he became a Shramana under the tutelage of Dao Yi. He listened to the 'Ten Recitation Vinaya' at Seng Ye in Wujun, the 'Nirvana Sutra' at Jinglin in Jianye, the 'Nirvana Sutra' and the 'Shrimala Sutra' at Fa Yao in Wuxing, and the 'Avatamsaka Sutra' and the 'Miscellaneous Abhidharma Heart Shastra' at Fa Ye in Nanlin. He was well-versed in various sutras, and scholars followed him closely. He returned to the Fandeng area to teach the Dharma. At the beginning of the Xiaojian era, he moved to Xin'an and lectured on the 'Smaller Perfection of Wisdom Sutra' and the 'Ten Stages Sutra'. Yuan Can of Chenjun, a man of great reputation at the time, personally visited him and persuaded him to enter the court to meet the emperor. Tan Bin declined on the grounds that he was an outsider and should not do so, and explained the principles of sudden enlightenment and gradual enlightenment. At that time, those who were competitive came to make things difficult for him. Tan Bin both refuted with words and was reasonable, and never yielded. Yuan Can respected him even more. He died at the age of sixty-seven. Song Hui Liang (person's name)
Was from the Dong family, a native of Dong'a. He studied under Hui Jing and had a high reputation. He was able to lecture on the 'Lotus Sutra', the 'Nirvana Sutra' and other Mahayana scriptures.
小品。過江止何園寺。學徒云委。顏延之張緒嘆曰。安汰玉振於前。斌亮金聲於後。微言妙論。將絕復興。此豈易得哉。元徽中歿。壽六十三。著通玄論。
宋僧鏡者
生焦氏。隴西人。客吳中。有孝行。輕財好施。母亡。太守賻贈。不受。負土為墳。廬于傍。蒔松柏。三年乃為沙門。住吳縣華山寺。入關尋師授法。東海徐湛之。請為一門之師。后返姑蘇。適上虞謝靈運。尤致款素。與游嶀嵊。元徽中。詔至都。止定林下寺。頻建法會。注法華維摩義疏毗曇玄論。歿壽六十七。同時有釋曇隆。亦以高行名世。
宋超進
生顓頊氏。長安人。有志節。解大小乘經。年少為沙門。名聞關中。西羌赫連孛孛犯長安。避止東都。久之遊吳。會稽太守孟顗。迎居山陰靈嘉寺。太始初。被詔至都下。講大法鼓大涅槃等經。道俗常千人。以嗜披讀。致雙瞽。猶俾弟子。唱涅槃經日一過。元徽中歿。壽九十四。時有曇機道憑者。皆以講學知名。
宋法瑤
生楊氏。河東人。少好學。能求師于萬里之外。元嘉中。過江住吳興武康小山寺。跡不涉人間者。十有九年。太明六年。詔郡以禮致京師。與道猷同止新安寺。講頓漸二悟義。降蹕臨筵。百辟陪從。九年著涅槃法華大品勝鬘等疏。元徽中歿。壽七
【現代漢語翻譯】 現代漢語譯本： 小品法師，在過江時住在何園寺。前來求學的僧人絡繹不絕。顏延之（南朝宋文學家）和張緒（南朝宋官員）讚歎說：『安法師（生卒年不詳）的學說如美玉般純潔，曇斌法師（生卒年不詳）的學說如金石般鏗鏘有力。精微的言論和玄妙的理論，將要斷絕時又得以復興，這難道是容易得到的嗎？』元徽年間去世，享年六十三歲。著有《通玄論》。 宋代僧人鏡法師，俗姓焦，是隴西人。客居吳中（今江蘇一帶），以孝順著稱，輕視錢財，樂於施捨。母親去世后，太守贈送財物以幫助喪事，鏡法師沒有接受，而是自己背土筑墳，並在墳旁搭廬居住，種植松柏。三年後出家為僧，住在吳縣的華山寺。入關尋訪名師，學習佛法。東海人徐湛之（南朝宋官員）請他擔任自己家中的老師。後來返回姑蘇（今江蘇蘇州）。上虞人謝靈運（南朝宋詩人）對他特別優待，邀請他一同遊覽嶀山和嵊山。元徽年間，被詔令前往都城，住在定林下寺。多次舉辦佛法集會，註釋了《法華經》、《維摩經》的義疏和《毗曇玄論》。去世時六十七歲。同時代的釋曇隆法師，也以高尚的品行聞名於世。 宋代僧人超進法師，俗姓顓頊，是長安人。有志向和節操，通曉大小乘佛教經典。年少時出家為僧，名聲傳遍關中地區。西羌首領赫連勃勃（十六國時期胡夏建立者）侵犯長安時，超進法師避難前往東都（今洛陽）。後來遊歷到吳地。會稽太守孟顗（南朝宋官員）迎接他住在山陰的靈嘉寺。太始初年，被詔令前往都城，講授《大法鼓經》、《大涅槃經》等經典，聽講的僧人和俗人常常有上千人。因為喜愛閱讀，導致雙目失明。即使如此，仍然讓弟子每天誦讀一遍《涅槃經》。元徽年間去世，享年九十四歲。當時有曇機法師和道憑法師，都以講學而聞名。 宋代僧人法瑤法師，俗姓楊，是河東人。年少時就喜愛學習，能夠到萬里之外去尋求老師。元嘉年間，過江住在吳興的武康小山寺。他的足跡不涉及世俗人間事務，這樣的生活持續了十九年。太明六年，朝廷下詔讓郡里用禮儀將他送到京師。與道猷法師一同住在新安寺，講解頓悟和漸悟的義理。皇帝親自駕臨聽講，文武百官陪同。泰始九年，撰寫了《涅槃經》、《法華經》、《大品般若經》、《勝鬘經》等疏。元徽年間去世，享年七十歲。
【English Translation】 English version: Shanpin (personal name) stayed at Heyuan Temple when crossing the river. Monks came to study in droves. Yan Yanzhi (a writer of the Southern Song Dynasty) and Zhang Xu (an official of the Southern Song Dynasty) exclaimed, 'An (personal name) 's teachings are as pure as jade, and Tanbin (personal name)'s teachings are as sonorous as metal and stone. Subtle words and profound theories, about to be cut off, are revived again. How can this be easily obtained?' He passed away during the Yuanhui period at the age of sixty-three. He authored 'Tongxuan Lun'. The Song Dynasty monk Jing (personal name), whose secular surname was Jiao, was from Longxi. He was a guest in Wuzhong (present-day Jiangsu area), known for his filial piety, disregarding wealth, and being generous in giving. After his mother passed away, the prefect presented wealth to help with the funeral, but Jing refused. Instead, he carried soil to build a grave himself and lived in a hut beside the grave, planting pine and cypress trees. Three years later, he became a monk, residing at Huashan Temple in Wu County. He went to Guanzhong to seek teachers and learn the Dharma. Xu Zhanzhi (an official of the Southern Song Dynasty) from Donghai invited him to be a teacher in his household. Later, he returned to Gusu (present-day Suzhou, Jiangsu). Xie Lingyun (a poet of the Southern Song Dynasty) from Shangyu treated him with special courtesy, inviting him to visit Tu Mountain and Sheng Mountain together. During the Yuanhui period, he was summoned to the capital, residing at Dinglin Xia Temple. He frequently held Dharma gatherings, annotating the 'Lotus Sutra', 'Vimalakirti Sutra', and 'Abhidharma Xuanlun'. He passed away at the age of sixty-seven. At the same time, the monk Tanlong was also famous for his noble conduct. The Song Dynasty monk Chaojin (personal name), whose secular surname was Zhuanxu, was from Chang'an. He had ambition and integrity, and was well-versed in the scriptures of both the Hinayana and Mahayana Buddhism. He became a monk at a young age, and his reputation spread throughout the Guanzhong region. When Helian Bobo (founder of the Hu Xia regime during the Sixteen Kingdoms period) of the Western Qiang invaded Chang'an, Chaojin sought refuge in the Eastern Capital (present-day Luoyang). Later, he traveled to the Wu region. Meng Yi (an official of the Southern Song Dynasty), the prefect of Kuaiji, welcomed him to reside at Lingjia Temple in Shanyin. At the beginning of the Taishi period, he was summoned to the capital to lecture on the 'Great Dharma Drum Sutra', 'Great Nirvana Sutra', and other scriptures. There were often thousands of monks and laypeople listening to his lectures. Because of his love for reading, he became blind in both eyes. Even so, he still had his disciples recite the 'Nirvana Sutra' once a day. He passed away during the Yuanhui period at the age of ninety-four. At that time, the monks Tanji and Daoping were both famous for their lectures. The Song Dynasty monk Fayao (personal name), whose secular surname was Yang, was from Hedong. He loved learning from a young age and was able to seek teachers from tens of thousands of miles away. During the Yuanjia period, he crossed the river and resided at Xiaoshan Temple in Wukang, Wuxing. He lived a life that did not involve worldly affairs for nineteen years. In the sixth year of the Taiming period, the court issued an edict ordering the prefecture to send him to the capital with proper etiquette. He resided at Xin'an Temple with the monk Daoyou, explaining the meaning of sudden and gradual enlightenment. The emperor personally attended the lectures, accompanied by civil and military officials. In the ninth year of the Taishi period, he wrote commentaries on the 'Nirvana Sutra', 'Lotus Sutra', 'Great Perfection of Wisdom Sutra', and 'Queen Srimala Sutra'. He passed away during the Yuanhui period at the age of seventy.
十六。
齊僧宗
生嚴氏。雍州馮翊人。九歲師事瑗公得度。受道于斌濟二師。善大涅槃勝鬘維摩諸經。每上講。難者莫能折。性超放。忽繩墨。有所思即詣。不間墻壁。人以是非之。文惠太子。起惡念。忽夢有苦之者。於是革意謝焉。魏主致書。請開講。齊世祖不許。以平生信施。造太昌寺。寺成而歿。壽五十九。
梁僧林
吳人。大同中。游蜀至潼州。居豆圌山神祠中。山西北。去城百四十里。神尤靈異。民所祭謁。林每禪默。一日有巨蟒。蟠屈繩床前。舉首俯仰。如揖讓狀。林為受三歸已。即去。自爾稍加構辟安帖。卒無他。
蜀山多猿。獨此山之北。涪水之陽。素無有。及林居之。俄兩猿不知何許來。棲托久不去。歲月淹邁。孚乳既繁。數盈百十。偶林出山。則群送至龍門口。又佇望其回。物情之感慕如此。未幾宿留赤水。巖而舊居屋宇盡傾摧。歸因露坐叢薄中。虎踞前。視林若有所待。林為說法乃去。竟卒于潼。
梁尚圓
姓陳氏。廣漢洛人。平生以祝術。利益生物。時武陵王紀。宮中美人女子。皆為鬼所崇。或歌或哭。紛紜不能寧謐。鬼忽現形。王令善射者射之。鬼即接取其箭。還擲射者。輒皆中傷。如是久之莫止。乃詣圓持祝宮中。初至則見龍蛇狼虎。哮
【現代漢語翻譯】 現代漢語譯本 十六。
齊僧宗
生於嚴氏家族，是雍州馮翊人。九歲時師從瑗公（法號）得以出家。在斌濟二位法師處接受佛法。擅長講解《大涅槃經》、《勝鬘經》、《維摩經》等經典。每次開講，提問的人都不能難倒他。性格超脫放達，不拘小節。想到什麼地方就去，不避諱墻壁阻礙。人們因此議論他的是非。文惠太子曾產生邪惡的念頭，忽然夢到有人責罰他，於是改變心意向僧宗道歉。北魏的皇帝寫信，請他去開講佛法，齊世祖沒有允許。僧宗用平生信徒的佈施，建造了太昌寺。寺廟建成后，僧宗圓寂，享年五十九歲。
梁僧林
是吳地人。大同年間，遊歷到蜀地潼州，居住在豆圌山的神祠中。豆圌山在潼州山西北，距離城一百四十里。那裡的神非常靈驗，百姓經常祭拜。僧林經常禪坐默唸。一天，有一條大蟒蛇，盤繞在繩床前，抬起頭上下襬動，好像作揖的樣子。僧林為它授了三皈依（皈依佛、皈依法、皈依僧），蟒蛇就離開了。從此以後，僧林稍微加以修繕，使神祠安定。最終也沒有發生其他怪事。
蜀地山中多猿猴。唯獨這座山的北面，涪水的南面，原本沒有猿猴。等到僧林居住在這裡，不久就有兩隻猿猴不知從哪裡來，棲息在這裡很久不離開。時間長了，繁衍了很多後代，數量超過百十隻。偶爾僧林出山，猿猴們就成群地送到龍門口，又在那裡佇立觀望他回來。動物的情感感念愛慕到這種程度。不久僧林暫住在赤水巖，而他以前居住的房屋全部倒塌。回來后只能露天坐在草叢中，一隻老虎蹲踞在他面前，看著僧林好像有所期待。僧林為老虎說法，老虎才離開。僧林最終在潼州圓寂。
梁尚圓
姓陳，是廣漢洛人。平生用祝術（咒語法術）利益眾生。當時武陵王紀的宮中美人女子，都被鬼所纏擾。有的唱歌，有的哭泣，紛紛擾擾不能安寧。鬼忽然顯現出形體，武陵王命令善於射箭的人射它。鬼竟然接住射來的箭，反過來擲向射箭的人，總是射中使人受傷。這樣持續了很久不能停止。於是去請尚圓到宮中持咒。尚圓剛到，就看見龍蛇狼虎，吼叫
【English Translation】 English version Sixteen.
Qi Monk Zong (a monk's name)
Born into the Yan family, he was a native of Fengyi in Yongzhou. At the age of nine, he became a monk under the tutelage of Master Yuan (a respectful title). He received the Dharma from Masters Bin and Ji. He was skilled in expounding the Mahaparinirvana Sutra (Great Nirvana Sutra, describing the ultimate state of Nirvana), the Shrimala Sutra (Queen Srimala's Lion's Roar Sutra, a Mahayana Buddhist text), and the Vimalakirti Sutra (a Mahayana Buddhist text). Every time he lectured, no one could stump him with questions. He was unconventional and unrestrained, not bound by trivialities. He would go wherever he wanted, regardless of walls or obstacles. People criticized him for this. Prince Wenhui once had evil thoughts, and suddenly dreamed of someone punishing him. He then changed his mind and apologized to Monk Zong. The emperor of Northern Wei sent a letter inviting him to give lectures, but Emperor Shizu of Qi did not allow it. Monk Zong used the donations from his lifetime of faith to build Taichang Temple. He passed away after the temple was completed, at the age of fifty-nine.
Liang Monk Lin (a monk's name)
He was a native of Wu. During the Datong era, he traveled to Tongzhou in Shu (ancient name for Sichuan province) and lived in the shrine on Douzhuan Mountain. Douzhuan Mountain is located northwest of Tongzhou, 140 li (Chinese mile, approximately 500 meters) from the city. The deity there was particularly efficacious, and the people often made offerings. Monk Lin often meditated in silence. One day, a large python coiled in front of his rope bed, raising its head and bowing as if greeting him. Monk Lin administered the Three Refuges (Buddha, Dharma, Sangha) to it, and the python left. From then on, Monk Lin slightly renovated and stabilized the shrine. In the end, nothing else happened.
There are many monkeys in the mountains of Shu. However, on the north side of this mountain, south of the Fu River, there were originally no monkeys. After Monk Lin lived there, two monkeys suddenly appeared from nowhere and stayed there for a long time. As the years passed, they reproduced and their numbers exceeded one hundred. Occasionally, when Monk Lin left the mountain, the monkeys would escort him to the Dragon Gate and wait there for his return. The animals' feelings of gratitude and admiration were like this. Soon after, Monk Lin stayed temporarily at Chishui Rock, and the houses he had previously lived in all collapsed. Upon his return, he could only sit in the open among the bushes. A tiger squatted in front of him, looking at Monk Lin as if expecting something. Monk Lin preached the Dharma to the tiger, and the tiger left. Monk Lin eventually passed away in Tongzhou.
Liang Shang Yuan (a monk's name)
His surname was Chen, and he was a native of Luo in Guanghan. Throughout his life, he used incantations (magical spells) to benefit living beings. At that time, the palace beauties and women of Prince Wuling Ji were all haunted by ghosts. Some sang, some cried, and there was constant turmoil and unrest. The ghost suddenly manifested its form, and Prince Wuling ordered skilled archers to shoot it. The ghost caught the arrows and threw them back at the archers, always hitting and injuring them. This continued for a long time without stopping. Therefore, they went to Shang Yuan to chant incantations in the palace. As soon as Shang Yuan arrived, he saw dragons, snakes, wolves, and tigers, roaring
吼馳驟。出沒隱顯。變怪雜前。圓安坐告曰。汝小家鬼耳。何敢妄入王宮。汝謂能有所變耶。茍能使我身變者。乃可謂變。然變自身。雖至萬種。秪是小鬼。非鬼之大者也。汝令且住。聽我一言。諸鬼則合掌而立。圓因唱曰。南無佛陀。諸鬼一時皆失所在。武帝聞之。大加賞遇。后終於所住之冶城。壽八十一。
梁道珍
未詳何許人。初于廬山。習彌陀觀。嘗于定中。見人乘舟。行大海中。曰欲之阿彌陀佛國。珍因求載。其人曰。未作凈土業。豈可得哉。當時意謂。營治浴室。念阿彌陀經。為凈土業也。出定如所意作之。綿歷歲月。忽有白銀臺。降於其房之山池上。人莫知之也。獨記其事于經函底。及卒之夕。半山如列數千炬。望者以為異。后又偶獲經函底所記故跡。始複審其往生之驗。
又法歸禪師。襄陽漢陰人。久習禪業。嘗于定中有神人。請游廬山。然廬山者。平生未嘗識者也。及出定乃造焉。則樹石寺塔。宛如定中所見。遂結宇以住。即今之峰頂寺是也。甘露峰亦此山之別峰。昔慧景禪師方示滅。手握兩指。雖伸之復屈。論者以為此證二果之驗。且山之草木。皆被甘露。峰因以名。三德一時。至今為山中盛事。茲並記之。
魏道辨
范陽田氏。母夢僧著衲持錫入腹。而生。幼
【現代漢語翻譯】 現代漢語譯本： 『吼馳驟。出沒隱顯。變怪雜前。』圓安禪師安坐著告訴他們說：『你們這些小家子氣的鬼罷了，怎麼敢胡亂闖入王宮？你們以為能夠有所變化嗎？如果能夠使我的身體發生變化，那才可稱得上是變化。然而變化自身，即使達到萬種，也只是小鬼，不是鬼中厲害的角色。你們暫且住手，聽我說一句。』眾鬼便合掌站立。圓安禪師於是唱唸：『南無佛陀（皈依佛）。』眾鬼一時都消失不見了。武帝聽說了這件事，大大地賞賜和優待他。圓安禪師後來在所居住的冶城去世，享年八十一歲。
梁道珍
不知道是哪裡人。起初在廬山，修習彌陀觀（觀想阿彌陀佛）。曾經在禪定中，看見有人乘船，行駛在大海中，說要前往阿彌陀佛國（西方極樂世界）。道珍於是請求搭乘。那人說：『沒有修作凈土之業，怎麼可以去呢？』當時道珍心想，營建浴室，唸誦《阿彌陀經》，就是凈土之業。出定后就按照所想的去做。經過多年，忽然有白銀臺，降落在他的房子的山池上，人們都不知道這件事。只有道珍將這件事記錄在經函的底部。等到他去世的晚上，半山好像排列著數千支火炬，看見的人都認為是奇異的景象。後來又偶然發現了經函底部所記錄的舊事，這才再次證實了他往生的徵兆。
又，法歸禪師，是襄陽漢陰人。長期修習禪業。曾經在禪定中，有神人邀請他遊覽廬山。然而廬山，是他平生從未認識的地方。等到出定后就前往那裡，發現樹木、石頭、寺廟、佛塔，完全如同禪定中所見。於是結廬居住，就是現在的峰頂寺。甘露峰也是這座山的另一座山峰。過去慧景禪師將要示寂的時候，手握著兩根手指，即使伸開又會彎曲。議論的人認為這是他證得二果（斯陀含果）的徵兆。而且山上的草木，都被甘露沾濕，山峰因此得名。三德（法身德、般若德、解脫德）一時顯現，至今仍是山中的盛事。這裡一併記錄下來。
魏道辨
是范陽田氏人。他的母親夢見僧人穿著袈裟，拿著錫杖進入腹中，然後就生下了他。小時候...
【English Translation】 English version: 『Roaring and rushing. Appearing and disappearing, hidden and visible. Transformations and strange events mixed before them.』 Yuan An, sitting in meditation, told them, 『You are just petty ghosts. How dare you intrude into the royal palace? Do you think you can transform anything? If you could transform my body, that would be a real transformation. But even if you could transform yourselves into ten thousand forms, you would still be petty ghosts, not great ones.』 He told them to stop and listen to him. The ghosts then stood with their palms together. Yuan An then chanted, 『Namo Buddhaya (Homage to the Buddha).』 All the ghosts disappeared at once. Emperor Wu, upon hearing of this, greatly rewarded and favored him. Yuan An later passed away in Ye City, where he resided, at the age of eighty-one.
Liang Daozhen
It is not known where he was from. Initially, he practiced the Amitabha Contemplation (visualizing Amitabha Buddha) on Mount Lu. Once, in meditation, he saw someone riding a boat in the great ocean, saying they were going to Amitabha's Buddha Land (the Western Pure Land). Daozhen then asked for a ride. The person said, 『Without cultivating the karma of the Pure Land, how can you go?』 At that time, Daozhen thought that building a bathhouse and reciting the Amitabha Sutra was the karma of the Pure Land. After coming out of meditation, he did as he thought. After many years, suddenly a silver platform descended on the mountain pond of his house, but no one knew about it. Only Daozhen recorded this event at the bottom of a sutra box. On the night of his death, half the mountain seemed to be lined with thousands of torches, and those who saw it thought it was a strange sight. Later, the old event recorded at the bottom of the sutra box was accidentally discovered, and this further confirmed the signs of his rebirth in the Pure Land.
Also, Chan Master Fahui was from Hanyin, Xiangyang. He had long practiced Chan meditation. Once, in meditation, a divine being invited him to visit Mount Lu. However, Mount Lu was a place he had never known in his life. After coming out of meditation, he went there and found that the trees, rocks, temples, and pagodas were exactly as he had seen in meditation. So he built a hut to live in, which is now the Peak Temple. Ganlu Peak is also another peak of this mountain. In the past, when Chan Master Huijing was about to pass away, he held two fingers in his hand, and even when stretched out, they would bend back. Those who discussed it thought this was a sign of his attainment of the Second Fruit (Sakadagami). Moreover, the plants and trees on the mountain were all moistened with sweet dew, and the peak was named after this. The Three Virtues (Dharmakaya, Prajna, and Liberation) manifested at once, and this is still a grand event in the mountain. This is recorded here as well.
Wei Daobian
He was from the Tian family of Fanyang. His mother dreamed of a monk wearing a kasaya and holding a khakkhara entering her womb, and then she gave birth to him. As a child...
多神異。稍長以病聾聵。謝世緣。從剃落。經律奧義。不學而知。尤長於部析邪正。開釋封滯。嘗對孝文帝。弘宣大教。稱旨。初住北臺。后隨南遷。譽藹河洛。時有大法尊王經八十卷。號為佛所說。辨一讀而識其偽。趣焚之。且欲盡注藏典。以辟余非。或見異徴遂寢。注維摩。勝鬘。金剛般若。大乘義章。小乘義章。申玄照等。行世。弟子二人曇永亡名也。永負才傲俗。潛遁自守。辨每杖之。初無恨想。而晨夕遙禮云。
齊慧嵩
高昌人。少出家。聦悟敏捷。玩雜心。為本國所歸向。兄以文學。為國博士。每勸返初服。嵩輒掉頭去。因以易林秘隱義從質辨。嵩故未嘗讀。即為部。析。無所礙滯。兄心異之。然猶未信佛法之淵博也。於是嵩以毗曇一偈。使釋其意。構思兩月。徒爾紛紜。而其說益謬。嵩當其憤悱。而略啟其端。則泠然神悟。遂大歸敬。嵩之出處。自爾莫或沮矣。
魏季嵩尚吾教。其王使嵩並弟入朝。時高氏為相。禮待殊厚。智游論師。世稱宗匠。嵩乃從之。以聽毗曇成實。領牒文旨。聽者忘倦。俊聲播於早年。勍敵伏于晚歲。學高望遠。本國請還。嵩不聽。再徴如之。其王憾焉。夷嵩三族。嵩謂其徒曰。經不云乎。三界無常。諸有非樂。況復三途八苦。由來所經。何足怪哉。
【現代漢語翻譯】 現代漢語譯本： 多神異（指僧人具有多種神奇的能力）。稍大些的時候因為疾病導致耳聾。謝絕世俗的緣分，出家為僧。對於佛經、戒律的奧義，不用學習就能明白。尤其擅長分析辨別邪正，開解那些被矇蔽的人。曾經在孝文帝面前，弘揚佛法大教，得到皇帝的讚賞。最初住在北臺，後來跟隨遷都到南方，名聲傳遍河洛地區。當時有一部名為《大法尊王經》的經書，共八十卷，號稱是佛所說。辨（指僧人）只讀了一遍就識破了它的虛假，主張將其焚燬，並且想要註釋所有的藏經，用來駁斥其他的謬論。後來因為看到一些奇異的徵兆就停止了這個計劃。他註釋了《維摩詰經》、《勝鬘經》、《金剛般若經》、《大乘義章》、《小乘義章》、《申玄照》等著作，流傳於世。他的兩個弟子，一個叫曇永，另一個已經亡故沒有留下名字。曇永恃才傲物，隱居自守，辨經常用杖責打他，但他從不怨恨，早晚都遙遙地向老師禮拜。
齊慧嵩（指僧人）
是高昌國人。年少時出家。聰明穎悟，思維敏捷。喜歡研究《雜心論》，被本國的人所敬仰。他的哥哥以文學才能擔任國家的博士，多次勸說他返回世俗，慧嵩總是搖頭拒絕。他的哥哥於是用《易林》中隱秘的含義來向慧嵩請教。慧嵩從來沒有讀過《易林》，卻能進行分析，沒有絲毫的阻礙。他的哥哥內心感到驚異。然而仍然不相信佛法的淵博。於是慧嵩用《毗曇》中的一個偈頌，讓他解釋其中的含義。他的哥哥構思了兩個月，只是徒勞地進行推測，而且他的解釋越來越荒謬。慧嵩在他感到困惑不解的時候，稍微啓發了他一下，他的哥哥就立刻領悟了其中的奧妙，於是非常歸敬佛法。從此以後，慧嵩的去留，沒有人再阻攔了。
魏季嵩（指僧人）非常崇尚佛教。他的國王派遣季嵩和他的弟弟一起入朝。當時高氏擔任宰相，對他們禮遇非常優厚。智游論師，世人稱他為宗師。季嵩於是跟隨他，聽講《毗曇》和《成實論》，領會其中的文句和旨意，聽講的人都忘記了疲倦。他傑出的名聲在早年就傳播開來，強大的對手在晚年也對他心服口服。他的學問高深，聲望遠大，他的本國請求他回去，季嵩不聽從。再次徵召他，也是如此。他的國王因此感到怨恨，誅滅了季嵩的三族。季嵩對他的弟子們說：『佛經不是說過嗎？三界都是無常的，一切存在都不是快樂的。更何況三途八苦，本來就是我們所經歷的，有什麼值得奇怪的呢？』
English version: Duoshenyi (referring to a monk possessing various miraculous abilities). When he grew a little older, he became deaf due to illness. He renounced worldly ties and became a monk. He understood the profound meanings of Buddhist scriptures and precepts without studying them. He was particularly skilled at analyzing and distinguishing between right and wrong, and enlightening those who were deluded. He once propagated the great teachings of Buddhism before Emperor Xiaowen, earning the emperor's praise. He initially resided in Beitai, and later moved south following the capital relocation, his reputation spreading throughout the Heluo region. At that time, there was a scripture called 'Dafazunwang Jing' (Great Dharma Honored King Sutra), consisting of eighty volumes, claimed to be spoken by the Buddha. Bian (referring to the monk) recognized its falsity after reading it only once, advocating for its burning and intending to annotate all the Tripitaka to refute other fallacies. Later, he stopped this plan after seeing some strange omens. He annotated works such as the 'Vimalakirti Sutra,' 'Śrīmālādevī Siṃhanāda Sūtra,' 'Vajra Prajna Sutra,' 'Mahayana Yizhang,' 'Hinayana Yizhang,' and 'Shen Xuanzhao,' which were circulated in the world. His two disciples, one named Tanyong, and the other deceased without a name. Tanyong was arrogant and unconventional, living in seclusion, and Bian often beat him with a staff, but he never resented it, and paid homage to his teacher remotely morning and evening.
Qi Huisong (referring to a monk)
Was a native of Gaochang. He became a monk at a young age. He was intelligent, insightful, and quick-witted. He enjoyed studying the 'Zaxin Lun' (Miscellaneous Abhidharma), and was revered by the people of his country. His elder brother, a literary scholar serving as a national doctor, repeatedly urged him to return to secular life, but Huisong always shook his head in refusal. His brother then used the hidden meanings in the 'Yilin' (Book of Changes Forest) to question Huisong. Huisong, who had never read the 'Yilin,' was able to analyze it without any hindrance. His brother was amazed. However, he still did not believe in the profundity of Buddhism. So Huisong used a verse from the 'Abhidharma' to have him explain its meaning. His brother pondered for two months, only to speculate in vain, and his explanations became increasingly absurd. Huisong slightly enlightened him when he was confused, and his brother immediately understood the mystery, and became very respectful of Buddhism. From then on, no one hindered Huisong's comings and goings.
Wei Jisong (referring to a monk) greatly revered Buddhism. His king sent Jisong and his younger brother to the court. At that time, the Gao family served as prime minister, and treated them with great courtesy. The scholar Zhiyoulun was known as a master by the world. Jisong then followed him, listening to lectures on the 'Abhidharma' and the 'Satyasiddhi Shastra,' understanding the meaning of the texts and their intent, and the listeners forgot their fatigue. His outstanding reputation spread in his early years, and powerful opponents were convinced by him in his later years. His learning was profound and his reputation far-reaching. His country requested him to return, but Jisong did not comply. He was summoned again, but it was the same. His king therefore felt resentment and exterminated Jisong's three clans. Jisong said to his disciples: 'Doesn't the scripture say that the three realms are impermanent, and all existence is not happiness? Moreover, the three evil paths and eight sufferings are what we have always experienced, so what is there to be surprised about?'
【English Translation】 Duoshenyi (referring to a monk possessing various miraculous abilities). When he grew a little older, he became deaf due to illness. He renounced worldly ties and became a monk. He understood the profound meanings of Buddhist scriptures and precepts without studying them. He was particularly skilled at analyzing and distinguishing between right and wrong, and enlightening those who were deluded. He once propagated the great teachings of Buddhism before Emperor Xiaowen, earning the emperor's praise. He initially resided in Beitai, and later moved south following the capital relocation, his reputation spreading throughout the Heluo region. At that time, there was a scripture called 'Dafazunwang Jing' (Great Dharma Honored King Sutra), consisting of eighty volumes, claimed to be spoken by the Buddha. Bian (referring to the monk) recognized its falsity after reading it only once, advocating for its burning and intending to annotate all the Tripitaka to refute other fallacies. Later, he stopped this plan after seeing some strange omens. He annotated works such as the 'Vimalakirti Sutra,' 'Śrīmālādevī Siṃhanāda Sūtra,' 'Vajra Prajna Sutra,' 'Mahayana Yizhang,' 'Hinayana Yizhang,' and 'Shen Xuanzhao,' which were circulated in the world. His two disciples, one named Tanyong, and the other deceased without a name. Tanyong was arrogant and unconventional, living in seclusion, and Bian often beat him with a staff, but he never resented it, and paid homage to his teacher remotely morning and evening.
Qi Huisong (referring to a monk)
Was a native of Gaochang. He became a monk at a young age. He was intelligent, insightful, and quick-witted. He enjoyed studying the 'Zaxin Lun' (Miscellaneous Abhidharma), and was revered by the people of his country. His elder brother, a literary scholar serving as a national doctor, repeatedly urged him to return to secular life, but Huisong always shook his head in refusal. His brother then used the hidden meanings in the 'Yilin' (Book of Changes Forest) to question Huisong. Huisong, who had never read the 'Yilin,' was able to analyze it without any hindrance. His brother was amazed. However, he still did not believe in the profundity of Buddhism. So Huisong used a verse from the 'Abhidharma' to have him explain its meaning. His brother pondered for two months, only to speculate in vain, and his explanations became increasingly absurd. Huisong slightly enlightened him when he was confused, and his brother immediately understood the mystery, and became very respectful of Buddhism. From then on, no one hindered Huisong's comings and goings.
Wei Jisong (referring to a monk) greatly revered Buddhism. His king sent Jisong and his younger brother to the court. At that time, the Gao family served as prime minister, and treated them with great courtesy. The scholar Zhiyoulun was known as a master by the world. Jisong then followed him, listening to lectures on the 'Abhidharma' and the 'Satyasiddhi Shastra,' understanding the meaning of the texts and their intent, and the listeners forgot their fatigue. His outstanding reputation spread in his early years, and powerful opponents were convinced by him in his later years. His learning was profound and his reputation far-reaching. His country requested him to return, but Jisong did not comply. He was summoned again, but it was the same. His king therefore felt resentment and exterminated Jisong's three clans. Jisong said to his disciples: 'Doesn't the scripture say that the three realms are impermanent, and all existence is not happiness? Moreover, the three evil paths and eight sufferings are what we have always experienced, so what is there to be surprised about?'
俄高齊革命。天保初。宣帝在御。上統尤以職位見重。而嵩每以學識凌之。詔徙于徐州。為長年僧統。河南江表。率遵其化。隋志念論師。寔祖承之。已而卒。
齊道紀
姓何氏。鄉里則未聞也。學專成實。尤盛門徒。天保中。每於秋孟。鄴都起講。一日紀引眾。南出鄴城。有舊門徒。引眾入。正復相值。略不退避。紀呵之。彼則對曰。法鼓競鳴。利建斯在。榮聲所向。師資焉有。紀默不答。竟趨去至城外。乃悉謝遣其門徒曰。吾講已三十載矣。所成就者。不知其幾何人哉。且依解立行。古之遺訓也。今有解而無行。抑亦奈何。往不可追。來猶可及。吾茲掩關。以思吾過。因掃一房。廣讀經論。取寺塔幡燈之由。經像歸戒之本。著金藏論一帙七卷。七日一過。為士女開闡。而使之歸信。且勸奉持八戒。行法社齋。不許屠殺。數年之間。環鄴之境。皆遵其教。故世共稱之。何隱論師。而尊事焉。
紀尤以掃塔事母為急務。曰經中以為掃僧地。如閻浮提大。不若掃佛地。如一掌小。言智田勝也。母與登地菩薩齊等。故其事母。則衣食起居。必身親之。不許人助。曰母吾形骸之本。形骸之累。吾累也。而何敢累人。所居無復廝役。茍有所往。則裝檐為兩頭。其一頭則塔像經書。其一頭則老母掃帚而已。
【現代漢語翻譯】 現代漢語譯本：俄高齊年間發生了革命。天保初年（北齊文宣帝年號），宣帝在位。上統法師尤其因職位而受到器重，但道嵩法師常常憑藉學識勝過他。朝廷下詔將上統法師遷往徐州，擔任長年寺的僧統。河南和江表一帶，大多遵從他的教化。隋朝的史志中記載念論師，實際上是繼承了他的學說。不久之後，上統法師去世。
齊道紀法師
道紀法師姓何，籍貫不詳。他專攻成實宗，門徒眾多。天保年間，每年秋季，都在鄴都開講。一天，道紀法師帶領眾人，向南走出鄴城。有以前的門徒，帶領眾人進來，正好相遇，卻毫不退讓。道紀法師呵斥他們，他們卻回答說：『法鼓爭相鳴響，利益的建立就在這裡。名聲所向，哪裡還有師長的地位？』道紀法師沉默不語，最終離開，到了城外，於是全部遣散了他的門徒，說道：『我講經已經三十年了，所成就的人，不知道有多少。而且依據理解來確立行為，是古代的遺訓。現在有理解而沒有行為，又該怎麼辦呢？過去的事情無法追回，未來的事情還可以趕上。我將要閉門思過。』於是打掃一間房，廣泛閱讀經論，瞭解寺廟寶塔幡燈的由來，以及經書佛像歸依戒律的根本，撰寫了《金藏論》一帙七卷，每七天講解一次，為士人和婦女開示，使他們歸依信奉，並且勸導他們奉持八關齋戒，舉行法社齋會，不允許屠殺。幾年之間，環繞鄴都的地區，都遵從他的教化。所以世人都尊稱他為何隱論師，並且尊敬侍奉他。
道紀法師尤其以掃塔和侍奉母親為急務。他說經中認為掃僧眾居住的土地，即使像閻浮提（Jambudvipa，指我們所居住的這個世界）那麼大，也不如掃佛的土地，即使只有一掌那麼小。這是說智慧的福田更為殊勝。母親與登地菩薩（Bodhisattva，指證悟較高階位的菩薩）齊等，所以他侍奉母親，衣食起居，必定親自照料，不允許別人幫助。他說：『母親是我的形骸之本，形骸是我的累贅，這是我的累贅啊，怎麼敢累及別人？』他所居住的地方沒有僕役。如果有什麼要去的地方，就準備一個兩頭的挑擔，一頭是佛塔佛像經書，一頭是老母親和掃帚而已。
【English Translation】 English version: A revolution occurred during the reign of Gao Qi. In the early years of Tianbao (era name of Emperor Wenxuan of Northern Qi), Emperor Xuan was on the throne. Dharma Master Shangtong was especially valued for his position, but Dharma Master Daosong often surpassed him in knowledge. The court issued an edict to move Dharma Master Shangtong to Xuzhou, to serve as the Sangha administrator of Changnian Temple. The areas of Henan and Jiangbiao mostly followed his teachings. The historical records of the Sui Dynasty mention Master Nianlun, who actually inherited his teachings. Soon after, Dharma Master Shangtong passed away.
Dharma Master Qi Daoji
Dharma Master Daoji's surname was He, and his place of origin is unknown. He specialized in the Satyasiddhi School and had many disciples. During the Tianbao era, he would give lectures in Yedu every autumn. One day, Dharma Master Daoji led his followers out of Yedu City to the south. Some former disciples led a group in, and they happened to meet, but they did not give way at all. Dharma Master Daoji scolded them, but they replied, 'The drums of Dharma are sounding in competition, and the establishment of benefit is here. Where fame is directed, where is the position of teacher?' Dharma Master Daoji remained silent and eventually left, arriving outside the city, and then dismissed all of his disciples, saying, 'I have been lecturing for thirty years, and I do not know how many people I have helped to achieve enlightenment. Moreover, establishing conduct based on understanding is an ancient teaching. Now, if there is understanding but no conduct, what should be done? The past cannot be recovered, but the future can still be caught up with. I will now close my door to reflect on my faults.' So he cleaned a room, widely read scriptures and treatises, learned about the origins of temple pagodas, banners, and lamps, and the basis of taking refuge and precepts in scriptures and images, and wrote the 'Golden Treasury Treatise' in one case of seven volumes, explaining it every seven days to scholars and women, causing them to take refuge and believe, and encouraging them to observe the Eight Precepts, hold Dharma society vegetarian feasts, and not allow killing. Within a few years, the areas surrounding Yedu all followed his teachings. Therefore, the world commonly called him Master He Yinlun and respected and served him.
Dharma Master Daoji especially regarded sweeping pagodas and serving his mother as urgent matters. He said that the sutras consider sweeping the land where monks live, even if it is as large as Jambudvipa (Jambudvipa, referring to the world we live in), it is not as good as sweeping the land of the Buddha, even if it is only as small as the palm of a hand. This means that the field of wisdom is more superior. His mother was equal to a Bodhisattva (Bodhisattva, referring to a Bodhisattva with a higher level of enlightenment) who had attained the ground, so he served his mother, and he personally took care of her clothing, food, and daily life, and did not allow others to help. He said, 'My mother is the basis of my form, and my form is my burden. This is my burden, so how dare I burden others?' There were no servants in his residence. If there was anywhere to go, he would prepare a carrying pole with two ends, one end for pagodas, images, and scriptures, and the other end for his old mother and a broom.
或問。疇昔門徒爭道。還知憾否。曰殆承其力。而有今日。復奚所憾。
周衛元嵩
益州成都人。少事亡名法師出家。聦穎不群。嘗侍法師夜坐。忽喟曰。世徒貴耳而賤目。又惡能有賢不肖之辨哉。亡名曰。汝欲務名聲邪。則陽為狂惑。以駭流俗。可也。嵩心然之。遂逢場作戲。觸物摛詠。如是二十餘年。四方之人。識不識。莫不以元嵩誠天下之士。已而亡名入關。徙居野安。制天女怨。心風弄。以鼓琴。嘗謂其兄曰。蜀土匾小。不足以展胸次。將必遊京師。與豪傑抗。何如。兄以為不可。元嵩即謝去。既至京師。念終無以動上者。乃疏廢佛法事以進。會道士張賓。與相表裡。於是上納其說。而廢教不疑。
隋開皇八年。京兆杜祈死。三日而蘇云。至冥府。見閻羅王。問曰。卿父曾作何官。曰臣父在周。為司令上士。王曰。若然則追卿誤矣。可速放使還。然卿識周武帝否。答曰。臣嘗任左武侯司法。恒在階陛。甚識之。王曰。汝可一往看武帝。有吏尋引至一處。門窗椽瓦。皆鐵為之。于鐵窗中。窺見帝身。鐵色極瘦。且著鐵枷鎖。祈泣曰。大家何因苦困乃爾。答曰。苦困有甚於此時者。汝特未見耳。祈曰。何罪致此苦困哉。答曰。汝豈不知邪。我以信衛元嵩。廢佛教故耳。祈曰。大家何不注引元嵩
【現代漢語翻譯】 現代漢語譯本： 有人問：『以前的門徒爭論佛法，您還對此感到遺憾嗎？』 衛元嵩回答說：『我幾乎是承蒙他們的力量，才有今天的成就，又有什麼可遺憾的呢？』
周衛元嵩
是益州成都人。年少時跟隨一位不知名的法師出家，他聰慧過人。曾經侍奉法師夜晚坐禪，忽然嘆息說：『世人只重視聽說的，而輕視親眼看到的，又怎麼能分辨賢與不賢呢？』 亡名法師說：『你如果想要追求名聲嗎？那麼可以表面上裝作瘋狂迷惑，以此來驚世駭俗，也可以。』元嵩心裡贊同他的話，於是逢場作戲，觸景生情，吟詠詩賦。像這樣過了二十多年，四方的人，認識或不認識他的，沒有不認為元嵩是天下真正的賢士。 不久之後，亡名法師進入關中，遷居到野安，創作了《天女怨》、《心風弄》等曲子，用來彈琴。他曾經對他的哥哥說：『蜀地狹小，不足以施展我的胸懷，我將一定要遊歷京師，與英雄豪傑一較高下，怎麼樣？』他的哥哥認為不可行，元嵩就告別離開了。 到了京師后，他考慮到始終沒有辦法打動皇上，於是上疏陳述廢除佛法的事情。正巧遇到道士張賓，與他互相勾結，於是皇上採納了他的說法，毫不懷疑地廢除了佛教。
隋朝開皇八年，京兆的杜祈死了，三天後又甦醒過來說，他到了陰間，見到了閻羅王。閻羅王問他說：『你父親曾經做什麼官？』杜祈回答說：『我父親在北周，擔任司令上士。』閻羅王說：『這樣的話，那麼追捕你就是錯誤了，可以趕快放他回去。但是你認識周武帝嗎？』杜祈回答說：『我曾經擔任左武侯司法，經常在臺階下，很認識他。』閻羅王說：『你可以去看看周武帝。』 有獄吏帶領他到一處地方，門窗椽瓦，都是用鐵做的。從鐵窗中，他看到周武帝的身體，臉色鐵青，極其瘦弱，而且戴著鐵枷鎖。杜祈哭著說：『陛下為什麼如此困苦？』周武帝回答說：『困苦有比現在更甚的，你只是沒看到罷了。』杜祈問：『是什麼罪導致如此困苦呢？』周武帝回答說：『你難道不知道嗎？我因為聽信衛元嵩，廢除佛教的緣故啊。』杜祈問：『陛下為什麼不指引衛元嵩呢？』
【English Translation】 English version: Someone asked: 'Do you still feel regretful about the former disciples arguing about the Dharma?' Wei Yuansong replied: 'I have almost achieved what I am today because of their strength, so what is there to regret?'
Zhou Wei Yuansong
Was a native of Chengdu, Yizhou (益州成都). He became a monk at a young age, following an unnamed Dharma master, and he was exceptionally intelligent. Once, while attending the Dharma master in night meditation, he suddenly sighed and said: 'The world values what is heard and despises what is seen, so how can they distinguish between the virtuous and the unworthy?' The unnamed Dharma master said: 'If you want to pursue fame, then you can pretend to be crazy and deluded to shock the world.' Yuansong agreed in his heart, so he acted according to the occasion, expressing his feelings and composing poems based on what he saw. After more than twenty years, people from all directions, whether they knew him or not, all regarded Yuansong as a true virtuous man of the world. Soon after, the unnamed Dharma master entered Guanzhong (關中) and moved to Yea'an (野安), composing tunes such as 'Lament of the Heavenly Maiden' (天女怨) and 'Mind Wind Play' (心風弄) to play on the qin (琴). He once said to his elder brother: 'The land of Shu (蜀) is small and not enough to display my ambitions. I must travel to the capital and compete with heroes and talents. What do you think?' His brother thought it was impossible, so Yuansong bid farewell and left. After arriving in the capital, he considered that he had no way to move the emperor, so he submitted a memorial stating the matter of abolishing Buddhism. Coincidentally, he met the Taoist Zhang Bin (張賓), who colluded with him, so the emperor adopted his statement and abolished Buddhism without doubt.
In the eighth year of the Kaihuang (開皇) era of the Sui Dynasty, Du Qi (杜祈) of Jingzhao (京兆) died and revived three days later, saying that he had gone to the underworld and met King Yama (閻羅王). King Yama asked him: 'What official did your father hold?' Du Qi replied: 'My father was a Siling Shangshi (司令上士) in the Northern Zhou (北周).' King Yama said: 'In that case, it was a mistake to arrest you. You can quickly release him back. But do you know Emperor Wu of Zhou (周武帝)?' Du Qi replied: 'I used to serve as the judicial officer of the Zuo Wuhou (左武侯), and I was often at the steps, so I know him very well.' King Yama said: 'You can go and see Emperor Wu of Zhou.' A prison officer led him to a place where the doors, windows, rafters, and tiles were all made of iron. From the iron window, he saw Emperor Wu of Zhou's body, his face was iron-colored, extremely thin, and he was wearing iron shackles. Du Qi cried and said: 'Your Majesty, why are you so distressed?' Emperor Wu of Zhou replied: 'There is more distress than this, you just haven't seen it.' Du Qi asked: 'What crime caused such distress?' Emperor Wu of Zhou replied: 'Don't you know? It's because I listened to Wei Yuansong and abolished Buddhism.' Du Qi asked: 'Why didn't Your Majesty point out Wei Yuansong?'
。答曰。我每注引之。然曹司以為雖三界搜求。無見者。若果見。則我得脫矣。復何所論。卿還語世人。為元嵩。作福。早來相救。茍終不至。解脫無期。由是推之。則元嵩之於佛法。正亦倒行逆施。以激揚之歟。
梁法懔
姓嚴氏。枝江人。年十五。從剃染于玉泉山寺。陪眾味道。積有年所。禪燕之暇。仍誦法華維摩及大論鈔等。衣不繒纊。食不災畬。糞掃分衛。坐不睡眠。其遊歷則廬峰臺嶺衡羅恒岱。參玄訪賾。靡事觀覽。岱嶽之役道徐。遇縣令問公驗文狀。懔指所負函云。此是已。出之則法華經也。令以為紿己。怒甚。懔徐曰。此固諸佛出世之跡。而貧道之所修而行者。謂之行文。不亦可乎。令愈怒。拘而系之。懔禪坐誦經。七日不輟。令感惡夢。乃使釋之。未幾卒。年六十二。
梁法忍
江陵人。依天皇寺落髮受具。日誦法華維摩再過。久之以喧憒。徙居覆舟巖下。三十餘年。頭陀精苦。觀理明靜。一定七日。糧粒常盈。茍或不繼。飲水啖果而已。龕室僅容膝。冱冬炎夏。未嘗出戶。衣無葛絮。而破衲閱寒暑。無何一象自至。未幾示疾。終於巖之北窟焉。春秋六十七。
陳智遠
姓王族。本太原。寓居陜服童子依荊州長沙寺禪坊。沙門法京隸業。既落髮稟戒。厲操敦行
【現代漢語翻譯】 現代漢語譯本： 答：我每次都引用它。然而曹司認為即使在三界（Trailokya，欲界、色界、無色界）搜尋，也沒有人見過。如果真的見到了，我就能解脫了，還說什麼呢？你回去告訴世人，為元嵩（Yuan Song）作福，早點來救我。如果最終不來，解脫就沒有期限了。由此推斷，元嵩對於佛法，正是倒行逆施，以此來激勵世人嗎？ 梁法懔（Fa Lin）： 姓嚴，是枝江人。十五歲時，在玉泉山寺剃度出家。跟隨大眾修行，已經很多年了。禪修之餘，仍然誦讀《法華經》（Lotus Sutra）、《維摩經》（Vimalakirti Sutra）以及《大智度論鈔》等。衣服不穿絲綿，食物不吃耕種得來的，靠拾取糞便和乞討為生，坐著不睡覺。他遊歷了廬山（Mount Lu）、天臺山（Mount Tiantai）、衡山（Mount Heng）、羅浮山（Mount Luofu）、恒山（Mount Heng）、泰山（Mount Tai）等名山，參訪玄理，探求奧秘，不以觀賞風景為目的。在泰山服役的路上，在徐州遇到縣令詢問他的公驗文書。法懔指著自己背的箱子說，就在這裡面。拿出來一看，是《法華經》。縣令認為他欺騙自己，非常生氣。法懔慢慢地說，這本來就是諸佛出世的軌跡，也是貧道所修所行的，稱之為『行文』，不也可以嗎？縣令更加生氣，把他拘禁起來。法懔禪坐誦經，七天不停止。縣令做了惡夢，於是釋放了他。不久就去世了，享年六十二歲。 梁法忍（Fa Ren）： 是江陵人。在天皇寺剃度受戒。每天誦讀《法華經》、《維摩經》兩遍。時間久了，覺得喧鬧，就搬到覆舟巖下居住。三十多年來，頭陀苦行，觀理明凈。每次入定七天。糧食常常充足，如果糧食沒有了，就喝水吃水果而已。龕室只能容納膝蓋，嚴冬酷暑，都不曾出戶。衣服沒有葛布和棉絮，穿著破舊的衲衣度過寒暑。不久，來了一頭大象。沒過多久，就示現疾病，在巖石的北窟去世了，享年六十七歲。 陳智遠（Zhi Yuan）： 姓王，是太原人。居住在陜服的童子，依附於荊州長沙寺禪坊的沙門法京門下。剃度受戒后，嚴格操守，敦厚修行。
【English Translation】 English version: Answer: I cite it every time. However, Cao Si believes that even if searching throughout the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm), no one has seen it. If it is truly seen, then I can be liberated. What else is there to discuss? You go back and tell the people of the world to make merit for Yuan Song, and come to save me early. If they ultimately do not come, there will be no end to my liberation. From this, it can be inferred that Yuan Song's actions towards the Buddha Dharma are precisely a perverse and rebellious act, used to inspire the world? Liang Fa Lin: His surname was Yan, and he was from Zhijiang. At the age of fifteen, he was tonsured at Yuquan Mountain Temple. He followed the community in practice for many years. In his spare time from Chan meditation, he still recited the Lotus Sutra, the Vimalakirti Sutra, and the Great Treatise on the Perfection of Wisdom. His clothes were not made of silk or cotton, and his food did not come from cultivated fields. He lived by collecting refuse and begging for alms, and he did not sleep while sitting. He traveled to Mount Lu, Mount Tiantai, Mount Heng, Mount Luofu, Mount Heng, and Mount Tai, visiting profound principles and seeking mysteries, without the purpose of sightseeing. On the way to his service at Mount Tai, he encountered a county magistrate in Xuzhou who asked for his official documents. Fa Lin pointed to the box he was carrying and said, 'It is in here.' When it was taken out, it was the Lotus Sutra. The magistrate thought he was deceiving him and became very angry. Fa Lin slowly said, 'This is originally the trace of the Buddhas appearing in the world, and it is also what this poor monk cultivates and practices. Is it not appropriate to call it 'practicing the text'?' The magistrate became even more angry and detained him. Fa Lin sat in meditation and recited the scriptures, without stopping for seven days. The magistrate had a nightmare and released him. He died not long after, at the age of sixty-two. Liang Fa Ren: He was from Jiangling. He was tonsured and received the precepts at Tianhuang Temple. He recited the Lotus Sutra and the Vimalakirti Sutra twice a day. After a long time, he found it noisy and moved to live under Fuzhou Rock. For more than thirty years, he practiced asceticism, contemplating principles with clarity and tranquility. Each time he entered samadhi for seven days. His food was often sufficient, and if it ran out, he would drink water and eat fruit. His cave could only accommodate his knees, and he never left it in the cold winter or hot summer. His clothes were without linen or cotton, and he wore a tattered kasaya through the cold and heat. Before long, an elephant came on its own. Not long after, he manifested illness and died in the north cave of the rock, at the age of sixty-seven. Chen Zhi Yuan: His surname was Wang, and he was from Taiyuan. A young boy residing in Shanfu, he attached himself to the Chan monastery of Shamen Fa Jing at Changsha Temple in Jingzhou. After being tonsured and receiving the precepts, he strictly maintained his conduct and practiced diligently.
。負帙楊輦造建鄴龍光僧綽。以進慧學。逾紀三藏克通。梁建安侯蕭正立。造普明寺。請居之。時禪師慧湛。方以定學。匡領徒屬。遂諮詢其秘要焉。乃歷名山。養志弘道。后復遇沙門道會於龍盤。而開決其妙。則四威儀中不離正受。住開善寺。畢志泉石。寂默自怡。至老無競於世。以太建三年十二月一日終。壽七十七。葬獨龍山。沙門慧皓樹碑。五兵尚書蕭濟銘。
陳慧峰
不知何許人。住江都之棲霞寺。聽詮公三論。深悟其旨。眾所推美焉。詮每嘆曰。峰之達解思力。吾不及也。以吾年老。且復相依。峰游心禪觀。身范律儀。攝念松林。日惟一食。裳衣疏弊。雅有風致。時人歆艷之。晚年偏以十誦。善誘學者。聽稟之徒尤多。或譏之。以素習大乘。而又講律。豈其理然哉。峰曰。非汝所知也。佛法亦何有大小之間乎。天嘉中卒。春秋六十。臨終謂弟子智琨曰。吾所去處。汝惡能測。其懸遠哉。及殮。猶屈一指。伸之不可。識者以為證初果云。
隋慧暅
其先汝南周氏。后避地江左。今為義興陽羨人。祖韶。齊殿中將軍。父覆。梁長水校尉。暅幼通六經大義。年十八。乃喟然嘆曰。服膺周孔。以仁義為先。歸心黃老。以虛無為貴。然而往來生死。出入塵勞。乃域內之累。非世外之道也。既
【現代漢語翻譯】 現代漢語譯本：負帙楊輦為僧人綽在建鄴龍光寺建造住所，以便他能精進于佛學。綽精通三藏經典超過十二年。梁朝建安侯蕭正立建造普明寺，邀請綽居住。當時禪師慧湛正以禪定之學引導他的弟子們，於是向綽請教禪定的秘要。之後，綽遊歷名山，立志弘揚佛法。後來在龍盤遇到了沙門道會，道會為他開解了禪定的奧妙，使他能在行住坐臥四威儀中都不離正受。他住在開善寺，以山泉林石為伴，過著寂靜自得的生活，直到老年都與世無爭。太建三年十二月一日去世，享年七十七歲。龍山沙門慧皓為他樹立碑，五兵尚書蕭濟為他撰寫碑文。
陳慧峰
不知是哪裡人，住在江都的棲霞寺。聽詮公講解三論，深刻領悟其中的旨意，受到眾人的推崇。詮公常常嘆息說：『慧峰的理解力和思考能力，我比不上啊。我年紀大了，還是依靠他吧。』慧峰專心於禪觀，行為符合戒律，在松林中攝心靜念，每天只吃一頓飯，穿著簡樸，很有風度，當時的人都很羨慕他。晚年特別擅長用《十誦律》引導學者。前來聽講的人很多。有人譏諷他說，『你一向學習大乘佛法，現在又講解戒律，這難道合乎道理嗎？』慧峰說：『這不是你所能理解的。佛法哪裡有什麼大小之分呢？』天嘉年間去世，享年六十歲。臨終時對弟子智琨說：『我所要去的地方，你哪裡能夠測度，那是多麼遙遠啊。』入殮時，他的一個手指仍然彎曲著，無法伸直。有見識的人認為這是證得初果的象徵。
隋朝慧暅
他的祖先是汝南周氏，後來爲了躲避戰亂遷居到江左，現在是義興陽羨人。祖父周韶，是齊朝的殿中將軍。父親周覆，是梁朝的長水校尉。慧暅從小就通曉六經的大義。十八歲時，他嘆息道：『信奉周孔，以仁義為先；歸心黃老，以虛無為貴。然而仍然往來於生死之間，出入于塵世的勞苦之中，這只是世俗之內的束縛，不是超脫世俗之道啊。』於是
【English Translation】 English version: Yang Nian built a residence for the monk Chuo at Longguang Monastery in Jianye, so that he could diligently study Buddhism. Chuo mastered the Tripitaka (three collections of Buddhist texts) for more than twelve years. Xiao Zhengli, the Marquis of Jian'an in the Liang Dynasty, built Puming Monastery and invited Chuo to reside there. At that time, Chan Master Huizhan was guiding his disciples with the study of meditation, so he asked Chuo for the secrets of meditation. After that, Chuo traveled to famous mountains, determined to promote Buddhism. Later, he met the Shramana (Buddhist monk) Daohui at Longpan, and Daohui enlightened him on the mysteries of meditation, enabling him to be inseparable from right mindfulness in the four dignities of walking, standing, sitting, and lying down. He lived in Kaisan Monastery, accompanied by mountain springs and forests, living a quiet and contented life, and was not competitive with the world until old age. He passed away on December 1st of the third year of the Taijian era, at the age of seventy-seven. The Shramana Huihao of Longshan erected a stele for him, and Xiao Ji, the Minister of War, wrote the inscription.
Chen Huifeng
It is not known where he was from, he lived in Qixia Monastery in Jiangdu. He listened to Quan Gong's explanation of the Three Treatises (Sanlun), deeply understood its meaning, and was praised by everyone. Quan Gong often sighed and said, 'Huifeng's understanding and thinking ability, I can't compare to him. I am old, I should rely on him.' Huifeng devoted himself to Chan meditation, his behavior conformed to the precepts, he concentrated his mind in the pine forest, ate only one meal a day, and dressed simply, with great elegance, which was envied by people at that time. In his later years, he was particularly good at guiding scholars with the 'Ten Recitation Vinaya' (Shi Song Lu). Many people came to listen to his lectures. Someone ridiculed him and said, 'You have always studied Mahayana Buddhism, and now you are lecturing on the Vinaya (code of monastic discipline), is this reasonable?' Huifeng said, 'This is not something you can understand. Where is there any distinction between greater and lesser in Buddhism?' He passed away during the Tianjia era, at the age of sixty. On his deathbed, he said to his disciple Zhikun, 'Where I am going, how can you fathom it, it is so far away.' When he was placed in the coffin, one of his fingers was still bent and could not be straightened. Those with knowledge believed that this was a sign of attaining the first fruit (of Arhatship).
Sui Dynasty Huijing
His ancestors were the Zhou family of Runan, who later moved to Jiangzuo to avoid war, and are now people of Yixing Yangxian. His grandfather, Zhou Shao, was a Palace General of the Qi Dynasty. His father, Zhou Fu, was a Commandant of Changshui in the Liang Dynasty. Huijing was familiar with the great meaning of the Six Classics from a young age. At the age of eighteen, he sighed and said, 'Believing in Zhou and Confucius, taking benevolence and righteousness as the first; returning to Huang-Lao (Taoism), valuing emptiness and nothingness. However, still coming and going between life and death, entering and leaving the suffering of the world, this is only the bondage within the secular world, not the way to transcend the secular world.' Therefore,
而夢塔五層。華麗峻特。禮拜祈願。升陟其巔。俄坐相輪上。不勝其樂。於是依朱方竹林寺詡法師出家。受十戒。尋屆都。住甘露鼓寺。進具。受靜眾峰師十誦律。學龍光綽師成實論。自綽師遷化。更采毗曇八犍度于余師。蓋欲悉餐雋永。盡掇菁華也。又研覃成實于龍光大僧正舒法師。及舒歿。以統緒見托。而受其遺囑焉。
會梁祚告終。京寺殘蕩。陳祖歷試朱方。乃杖錫南旋。尤承欽挹。既而侯公嗣牧此州。虛心歸命。禮莫尚焉。
永定三年。復出都。止白馬寺。涅槃成實。經論迭講。學者重跰。不憚千里。法筵之盛。莫之尚。
天嘉二年。沙門寶持等。二百七十人。請于湘宮寺弘演。
大建四年。宣帝詔徙東安。後主在東宮。屢命義集。而素仰材辨。及御宸極。簡注斯甚。至德元年。詔為京邑大僧都。四年升大僧正。天下混一。仍歸開導朱方。開皇九年七月十日。卒于中寺。壽七十五。其月二十八日。窆鐘山。
方陳氏之盛。每歲夏中廟祀。必詔暅於樂游苑。發涅槃大品。以嚴冥福。而鳳節龍旗。翠旌孔蓋。映蔽神座。或於食后。少假寐。輒夢。朱衣人謂之曰。法師好起矣。
領軍將軍任忠。性好獵。一日庖饔發光。忠憂懼。夜夢人曰。子無憂懼。但可請東安講也。
【現代漢語翻譯】 現代漢語譯本 之後（慧暅）夢見一座五層寶塔，華麗而高聳。他禮拜祈願，並登上塔頂，坐在相輪（寶塔頂端的構件）之上，感到無比快樂。於是他依從朱方（地名，今江蘇鎮江）竹林寺的詡法師出家，受了十戒。不久到達都城（今南京），住在甘露鼓寺，受了具足戒。跟隨靜眾峰師學習《十誦律》，跟隨龍光綽師學習《成實論》。自從綽師圓寂后，他又向其他法師學習《毗曇八犍度》，想要全面學習其精髓。他還向龍光寺的大僧正舒法師深入研究《成實論》，舒法師去世后，將統緒（指學統）託付給他，並接受了他的遺囑。
適逢梁朝滅亡，京城的寺廟殘破衰敗。陳朝開國皇帝多次在朱方試驗（慧暅的才能），於是他拄著錫杖向南返回。陳朝皇帝對他非常欽佩和器重。之後侯公擔任此州的行政長官，虛心歸順，對他非常尊敬。
永定三年（559年），慧暅再次來到都城，住在白馬寺，交替講解《涅槃經》和《成實論》。學者們不遠千里而來，法會盛況空前。
天嘉二年（561年），沙門寶持等二百七十人，在湘宮寺邀請慧暅弘揚佛法。
大建四年（572年），宣帝下詔將慧暅遷往東安。後主（陳叔寶）在東宮時，多次命他講解佛法，並且一向仰慕他的才華和辯才。等到他登基后，對慧暅更加器重。至德元年（583年），下詔任命他為京邑大僧都（管理僧侶的官職），四年後升爲大僧正（更高的僧官）。天下統一后，他仍然回到朱方開導民眾。開皇九年（589年）七月十日，在朱方中寺圓寂，享年七十五歲。當月二十八日，安葬于鐘山。
當陳朝興盛時，每年夏天舉行廟祀，必定詔令慧暅在樂游苑講解《涅槃經》的大品，以祈求冥福。而鳳節龍旗，翠旌孔蓋，映蔽神座。有時在飯後稍微休息，就夢見有穿紅衣的人對他說：『法師該起來了。』
領軍將軍任忠，生性喜歡打獵。有一天，廚房裡發光，任忠感到憂慮和害怕。晚上夢見有人對他說：『你不用憂慮害怕，只要請東安的法師來講解佛法就可以了。』
【English Translation】 English version Later, (Hui Heng) dreamed of a five-story pagoda, magnificent and towering. He prostrated himself in prayer and ascended to the top, sitting on the finial (the topmost ornament of a pagoda), feeling immense joy. Consequently, he became a monk under Dharma Master Xu of Zhufang (place name, present-day Zhenjiang, Jiangsu) Bamboo Forest Temple, receiving the ten precepts. Soon after, he arrived at the capital (present-day Nanjing), residing at Ganlu Drum Temple, and received the full monastic precepts. He studied the Ten Recitation Vinaya under Master Jingzhong Feng, and the Treatise on the Establishment of Truth (Satya-siddhi-sastra) under Master Longguang Zhuo. After Master Zhuo passed away, he studied the Eight Sections of the Abhidharma Pitaka from other masters, desiring to fully grasp its essence. He also deeply studied the Treatise on the Establishment of Truth under Great Sangha Chief Shu of Longguang Temple, and after Shu's death, he was entrusted with the lineage (referring to the lineage of learning) and accepted his last wishes.
It happened that the Liang dynasty came to an end, and the temples in the capital were dilapidated. Emperor Chen repeatedly tested (Hui Heng's) abilities in Zhufang, so he returned south with his staff. The Emperor of Chen greatly admired and valued him. Later, Lord Hou served as the administrator of this state, humbly submitting and showing him utmost respect.
In the third year of Yongding (559), Hui Heng returned to the capital, residing at Baima Temple, alternately lecturing on the Nirvana Sutra and the Treatise on the Establishment of Truth. Scholars came from afar, and the Dharma assembly was unprecedentedly grand.
In the second year of Tianjia (561), the Shramana Baochi and 270 others invited Hui Heng to propagate the Dharma at Xiangong Temple.
In the fourth year of Dajian (572), Emperor Xuan issued an edict moving Hui Heng to Dong'an. When the Crown Prince (Chen Shubao) was in the Eastern Palace, he repeatedly ordered him to lecture on the Dharma, and had always admired his talent and eloquence. After he ascended the throne, he valued Hui Heng even more. In the first year of Zhide (583), he issued an edict appointing him as the Great Sangha Chief (official in charge of monks) of the capital, and four years later he was promoted to Great Sangha Overseer (higher monastic official). After the unification of the empire, he still returned to Zhufang to guide the people. On the tenth day of the seventh month of the ninth year of Kaihuang (589), he passed away at Zhong Temple in Zhufang, at the age of seventy-five. On the twenty-eighth day of that month, he was buried in Zhong Mountain.
During the prosperity of the Chen dynasty, every year during the summer temple sacrifices, Emperor Chen would order Hui Heng to lecture on the Great Chapter of the Nirvana Sutra at Leyou Garden, in order to pray for blessings in the afterlife. The phoenix banners and dragon flags, the emerald pennants and ornate canopies, overshadowed the divine seat. Sometimes, after a meal, he would take a short nap and dream of a person in red clothes saying to him: 'Dharma Master, it is time to get up.'
General Ren Zhong, the Commander of the Army, was fond of hunting. One day, the kitchen emitted light, and Ren Zhong felt worried and afraid. That night, he dreamed of someone saying to him: 'You don't need to worry or be afraid, just invite the Dharma Master from Dong'an to lecture on the Dharma.'
弟子智瑜等。樹碑墓上。菩薩戒弟子。著作郎瑯耶王胄制文。
隋法性
兗人。少習禪學。孤遊海上。雖以分衛。時入聚落。然于聲名勢利之地。一跡未嘗踐也。文帝東巡。搜訪巖穴。因詔入京。住勝光寺。仁壽置塔。又送舍利于州之普樂寺焉。大禪定者。帝于末年。特為性造也。後果終於此寺。
隋寶積
姓朱。冀之條人。出家訪道。其志有可敬者。齊亡教廢。遁居泰山。以養素。開皇十四年。文帝東巡。獲上謁。帝甚悅。詔住京之勝光寺。智論攝大乘論。連環講貫。未嘗已。姿性寬恕。人迫忤之。不恤也。或有毀之者。輒脫衣遺之曰。卿能見吾過。而不為吾掩。真吾師友也。仁壽初。詔送舍利塔于華山思覺寺。其瑞應別有傳。
隋道璨
恒州人。姓氏則未聞也。慧學素以攝論華嚴十地論。為指南。能發深疑伏旨于講辨之際。志尚幽靜。誠不樂為闕輦游者。后住凈光。勢不得已耳。仁壽起塔。詔送舍利于許州。后不知所終。
隋智教
雍州人。始習教觀。晝講夜禪。未嘗少怠。后厭譚說。專事燕默。則其趨向。有非世俗所能窺者。仁壽起塔于秦州之永寧寺。舍利所至。官民道俗相慶。瑞應紛然。見者信焉。
隋僧范
冀人也。學兼大小乘。而於靜
【現代漢語翻譯】 現代漢語譯本 弟子智瑜等，在墓上立碑。菩薩戒弟子、著作郎瑯耶王胄撰寫碑文。
隋 法性
兗州人。年輕時學習禪學，獨自在海上游歷。雖然靠乞食為生，也時常進入村落，但對於追求聲名勢利的地方，從未涉足。隋文帝東巡時，搜尋隱居在山洞中的賢士，因此下詔讓他入京，住在勝光寺。仁壽年間建造佛塔，又將舍利送到兗州的普樂寺。大禪定，是文帝在晚年特地為法性建造的。後來法性在此寺圓寂。
隋 寶積
姓朱，冀州條人。出家訪道，他的志向令人敬佩。北齊滅亡后，佛教衰敗，他隱居在泰山，以保持清凈的品行。開皇十四年，文帝東巡，寶積得以進見，文帝非常高興，下詔讓他住在京城的勝光寺，連續不斷地講解《智論》、《攝大乘論》。他天性寬容，別人冒犯他，也不介意。有人詆譭他，他就脫下衣服送給那人，說：『您能看到我的過錯，而不為我掩蓋，真是我的良師益友啊。』仁壽初年，文帝下詔將舍利送到華山的思覺寺，其中的祥瑞應驗另有傳記記載。
隋 道璨
恒州人，姓氏不詳。他一向以《攝大乘論》、《華嚴經》、《十地論》為指南，能在講解辯論之際，提出深刻的疑問，揭示經文的旨意。他志向幽靜，實在不喜歡成為那些在帝王車駕前遊玩的人。後來住在凈光寺，也是迫不得已。仁壽年間建造佛塔，下詔將舍利送到許州，後來不知所終。
隋 智教
雍州人。起初學習教觀，白天講經，夜晚禪修，從不懈怠。後來厭倦了談論，專心致志于靜默，他的趨向，不是世俗之人所能理解的。仁壽年間在秦州的永寧寺建造佛塔，舍利所到之處，官民僧俗互相慶賀，祥瑞應驗紛紛出現，見到的人都深信不疑。
隋 僧范
冀州人。兼學大小乘佛法，而專注于靜
【English Translation】 English version The disciple Zhiyu and others erect this stele on the tomb. Written by Wang Zhou, a disciple of the Bodhisattva precepts and a compiler of the court.
Sui Dynasty: Faxing (Dharma-nature)
A native of Yan Prefecture. He studied Chan (Zen) in his youth and traveled alone on the sea. Although he lived by alms, he occasionally entered villages, but he never set foot in places of fame and fortune. When Emperor Wen of the Sui Dynasty made an eastern tour, he searched for hermits in caves and summoned him to the capital, where he resided at Shengguang Temple. During the Renshou era, a pagoda was built, and relics were sent to Pule Temple in Yan Prefecture. The 'Great Samadhi' was specially built for Faxing by the Emperor in his later years. Faxing eventually passed away at this temple.
Sui Dynasty: Baoji (Treasure Accumulation)
Surname Zhu, a native of Tiao in Ji Prefecture. He left home to seek the Way, and his aspiration was admirable. After the fall of the Northern Qi Dynasty, Buddhism declined, and he retreated to Mount Tai to maintain his purity. In the fourteenth year of the Kaihuang era, Emperor Wen made an eastern tour, and Baoji was granted an audience. The Emperor was very pleased and ordered him to reside at Shengguang Temple in the capital, where he continuously lectured on the Zhìlùn (Mahaprajnaparamita Sastra) and the She Dàchéng Lùn (Mahayana-samgraha). He was naturally tolerant and did not mind when others offended him. If someone slandered him, he would take off his clothes and give them to that person, saying, 'You can see my faults and do not cover them up for me; you are truly my good teacher and friend.' In the early years of the Renshou era, the Emperor ordered relics to be sent to Sijue Temple on Mount Hua, and the auspicious responses are recorded in another biography.
Sui Dynasty: Daocan (Way-brilliant)
A native of Heng Prefecture, his surname is unknown. He consistently used the She Dàchéng Lùn (Mahayana-samgraha), the Huáyán Jīng (Avatamsaka Sutra), and the Shí Dì Lùn (Dasabhumika Sutra) as his guide. He was able to raise profound doubts and reveal the meaning of the scriptures during lectures and debates. He aspired to tranquility and sincerely disliked being one of those who traveled before the imperial carriage. Later, he resided at Jingguang Temple, but it was against his will. During the Renshou era, a pagoda was built, and an edict was issued to send relics to Xu Prefecture. His later whereabouts are unknown.
Sui Dynasty: Zhijiao (Wisdom-teaching)
A native of Yong Prefecture. He initially studied doctrine and contemplation, lecturing during the day and practicing Chan (Zen) at night, never slacking. Later, he grew tired of talking and devoted himself to silence, and his inclination was not something that worldly people could understand. During the Renshou era, a pagoda was built at Yongning Temple in Qin Prefecture. Wherever the relics arrived, officials, people, monks, and laity celebrated together, and auspicious responses appeared in abundance, which those who saw them deeply believed.
Sui Dynasty: Sengfan (Monk-model)
A native of Ji Prefecture. He studied both Mahayana and Hinayana Buddhism and focused on quiet
業尤所篤志。造詣深遠。流輩莫不屈服。住勝光寺。山林之士。承其譽麇至。平居無所教誡。其嬉笑慢罵。使人動有悟入。噫異矣。詔葬舍利于州之覺觀寺。塔存至今。
隋曇觀
莒產也。七歲出家。淹貫經懺。及進具。學成實。義理無所底滯。後攻禪觀。尤有得於十六特勝法。且持誦諸明。獲神驗。譽徹天閽。徴住京師大興善寺。供事隆縟。每入內廷。備顧問。所獲賜賚。一歸之常住。無所受。三衣一缽蕭如也。仁壽置塔。葬舍利于州之定林寺。詔觀規畫。故塔成而民不勞。嗚呼觀之於教門如此。亦可謂強有力者矣。
隋靜凝
汴人也。時遷禪師。方以空寂之學名世。凝因師事之。則其得於聞見者。豈復可以求之文字語言間邪。然終日塊坐如愚。或有以經旨論義問者。則不思而答。妙出意表。仁壽置塔于州之流溝寺。歸鄉之榮。送舍利焉。不尤愈于衣錦而晝行乎。
隋玄景
滄州之石氏子。幼聦敏。讀書過目。輒能引用其義無所遺。僅五載。備究經史子集。年十八。舉秀才。為和王府省事。時和禪師講大品維摩于鄴都。景偶從門側立聽。鑒領超㧞。遂投和受學。和以定業參問繁廣。不如先以慧法接之。故授以大乘秘奧之極。年二十七。因與妻子決曰。自臨澤以南。吾所游也。
【現代漢語翻譯】 現代漢語譯本 業尤所篤志：他對事業尤其專注。（業：事業；尤：特別，更加；篤志：堅定志向，專心致志） 造詣深遠：他的造詣非常深遠。（造詣：學問、藝術等方面達到的程度） 流輩莫不屈服：同輩之人都很佩服他。（流輩：同輩；莫不：沒有不，都；屈服：佩服，折服） 住勝光寺：他住在勝光寺。（勝光寺：寺廟名） 山林之士。承其譽麇至：山林中的隱士，因為他的名聲而聚集而來。（山林之士：隱居山林的讀書人；承：因為；譽：名聲；麇至：像鹿一樣成群而來，形容很多人聚集） 平居無所教誡：平時沒有什麼特別的教誨。（平居：平時；教誡：教導和告誡） 其嬉笑慢罵。使人動有悟入：他的嬉笑怒罵，都能使人有所領悟。（嬉笑慢罵：指看似隨意，實則包含深意的言行；動：往往，常常；悟入：領悟） 噫異矣：唉，真是奇異啊！（噫：嘆詞，表示感嘆；異：奇異，不同尋常） 詔葬舍利于州之覺觀寺：皇帝下詔將舍利安葬在州的覺觀寺。（詔：皇帝的命令；舍利：佛教用語，指佛或高僧圓寂后燒成的結晶體；覺觀寺：寺廟名） 塔存至今：塔至今還存在。
隋曇觀（Tan Guan）： 莒產也：他是莒地人。（莒：古地名，在今山東省境內） 七歲出家：七歲就出家當了和尚。（出家：離開家庭，到寺廟裡修行） 淹貫經懺：精通佛經和懺法。（淹貫：精通，通曉；經懺：佛教的經文和懺悔儀式） 及進具。學成實：等到受了具足戒，就開始學習成實宗的理論。（進具：受具足戒；成實：成實宗，佛教宗派之一） 義理無所底滯：對於成實宗的義理，沒有不通達的地方。（義理：義理，道理；底滯：滯礙，不通達） 後攻禪觀：後來專攻禪觀。（禪觀：禪定和觀想） 尤有得於十六特勝法：尤其精通十六特勝法。（十六特勝法：佛教禪觀的一種方法） 且持誦諸明。獲神驗：而且持誦各種咒語，獲得了神奇的效驗。（持誦：唸誦；諸明：各種咒語；神驗：神奇的效驗） 譽徹天閽：名聲傳遍京城。（譽：名聲；徹：通達，傳遍；天閽：天門，指京城） 徴住京師大興善寺：被徵召到京城的大興善寺居住。（徴：同'征'，徵召；大興善寺：寺廟名） 供事隆縟：朝廷的供養非常豐厚。（供事：供養；隆縟：豐厚，隆重） 每入內廷。備顧問：每次進入皇宮，皇帝都會向他諮詢。（內廷：皇宮內院；備顧問：諮詢） 所獲賜賚。一歸之常住：他所獲得的賞賜，全部歸於寺廟。（賜賚：賞賜；常住：寺廟） 無所受：自己什麼也不接受。 三衣一缽蕭如也：他的生活依然簡樸，只有三件袈裟和一個缽。（三衣一缽：佛教僧侶的簡單生活用具；蕭如：簡樸的樣子） 仁壽置塔。葬舍利于州之定林寺：仁壽年間建造佛塔，將舍利安葬在州的定林寺。（仁壽：隋文帝年號；定林寺：寺廟名） 詔觀規畫：皇帝下詔讓曇觀來規劃。（規畫：規劃，設計） 故塔成而民不勞：所以佛塔建成，而百姓沒有感到勞累。（勞：勞累） 嗚呼觀之於教門如此。亦可謂強有力者矣：唉，曇觀對於佛教的貢獻如此之大，真可以說是非常有力量的人啊！（教門：佛教；強有力者：指有能力，有貢獻的人）
隋靜凝（Jing Ning）： 汴人也：他是汴州人。（汴：古地名，在今河南省開封市一帶） 時遷禪師。方以空寂之學名世：當時遷禪師正以空寂之學聞名於世。（遷禪師：人名；空寂之學：佛教的一種學說） 凝因師事之：靜凝因此拜他為師。（師事：以...為師） 則其得於聞見者。豈復可以求之文字語言間邪：那麼他從老師那裡學到的東西，又怎麼能從文字語言中尋求呢？（聞見：聽聞和見解；邪：語氣詞，表示反問） 然終日塊坐如愚：然而他整天像個傻子一樣呆坐著。（塊坐：呆坐；如愚：像傻子一樣） 或有以經旨論義問者。則不思而答。妙出意表：如果有人用佛經的宗旨來提問，他就能不假思索地回答，而且回答得非常精妙，出人意料。（經旨：佛經的宗旨；論義：討論義理；妙出意表：精妙，出人意料） 仁壽置塔于州之流溝寺：仁壽年間在州的流溝寺建造佛塔。（流溝寺：寺廟名） 歸鄉之榮。送舍利焉：把送舍利回鄉當作一種榮耀。（歸鄉之榮：把...當作回鄉的榮耀；焉：語氣詞） 不尤愈于衣錦而晝行乎：這難道不是比穿著華麗的衣服在白天行走更加光榮嗎？（衣錦而晝行：穿著華麗的衣服在白天行走，比喻顯耀自己的榮耀）
隋玄景（Xuan Jing）： 滄州之石氏子：他是滄州的石姓人家的孩子。（滄州：地名） 幼聦敏：從小就聰明敏捷。（聦敏：同'聰敏'，聰明敏捷） 讀書過目。輒能引用其義無所遺：讀書看過一遍，就能引用其中的含義，沒有遺漏。（輒：就；引用：引用；無所遺：沒有遺漏） 僅五載。備究經史子集：僅僅五年，就精通了經史子集。（五載：五年；備究：精通；經史子集：古代圖書的分類） 年十八。舉秀才：十八歲的時候，考中了秀才。（舉：被推舉，考中；秀才：科舉制度中的一種稱號） 為和王府省事：在和王府擔任省事。（和王府：王府名；省事：官名） 時和禪師講大品維摩于鄴都：當時和禪師在鄴都講解《大品般若經》和《維摩詰經》。（和禪師：人名；大品維摩：指《大品般若經》和《維摩詰經》；鄴都：地名） 景偶從門側立聽：玄景偶然從門邊站著聽講。（偶：偶然） 鑒領超㧞：理解領悟的能力超群。（鑒領：理解領悟；超㧞：同'超拔'，超出一般） 遂投和受學：於是就拜和禪師為師，跟隨他學習。（投：投靠，拜師） 和以定業參問繁廣。不如先以慧法接之：和禪師認為，與其用繁瑣的禪定來引導他，不如先用智慧之法來接引他。（定業：禪定；參問：參禪提問；慧法：智慧之法） 故授以大乘秘奧之極：所以就傳授給他大乘佛教最深奧的秘密。（大乘：大乘佛教；秘奧：秘密，奧秘） 年二十七。因與妻子決曰：二十七歲的時候，就和妻子訣別說。（決：訣別） 自臨澤以南。吾所游也：從臨澤以南，就是我要遊歷的地方了。（臨澤：地名）
【English Translation】 English version He was particularly devoted to his career. (業: career; 尤: especially, even more; 篤志: determined ambition, dedication) His attainments were profound and far-reaching. (造詣: accomplishments in learning, art, etc.) His peers were all in awe of him. (流輩: peers; 莫不: none that don't, all; 屈服: admire, submit) He resided at Shengguang Temple. (勝光寺: Name of a temple) Scholars from the mountains and forests flocked to him, drawn by his reputation. (山林之士: scholars living in seclusion; 承: because of; 譽: reputation; 麇至: flock like deer, describing a large gathering) In ordinary times, he offered no specific teachings or admonitions. (平居: ordinary times; 教誡: teachings and admonitions) His playful laughter, casual scolding, often moved people to enlightenment. (嬉笑慢罵: seemingly casual words and actions containing profound meaning; 動: often, frequently; 悟入: enlightenment) Alas, how extraordinary! (噫: interjection expressing admiration; 異: extraordinary, unusual) An imperial edict ordered the burial of the relics at Jueguan Temple in the prefecture. (詔: imperial edict; 舍利: Buddhist term referring to the crystalline remains after cremation of a Buddha or high monk; 覺觀寺: Name of a temple) The pagoda still stands to this day.
Sui Dynasty: Tan Guan He was a native of Ju. (莒: ancient place name, in present-day Shandong Province) He became a monk at the age of seven. (出家: leave home to practice in a temple) He was well-versed in scriptures and repentance rituals. (淹貫: well-versed, knowledgeable; 經懺: Buddhist scriptures and repentance rituals) Upon receiving full ordination, he studied the doctrines of the Chengshi School. (進具: receive full ordination; 成實: Chengshi School, a Buddhist school) He had no impediments in understanding the principles of the Chengshi School. (義理: principles, doctrines; 底滯: impediments, lack of understanding) Later, he devoted himself to Chan meditation. (禪觀: Chan meditation and contemplation) He was particularly skilled in the Sixteen Special Practices. (十六特勝法: a method of Buddhist meditation) Moreover, he recited various mantras and obtained miraculous results. (持誦: recite; 諸明: various mantras; 神驗: miraculous results) His reputation reached the imperial court. (譽: reputation; 徹: reach, penetrate; 天閽: heavenly gate, referring to the imperial court) He was summoned to reside at Daxingshan Temple in the capital. (徴: summon; 大興善寺: Name of a temple) The offerings and support were generous and lavish. (供事: offerings and support; 隆縟: generous, lavish) Whenever he entered the inner court, he was consulted on various matters. (內廷: inner court of the palace; 備顧問: consulted) All the rewards he received were returned to the temple. (賜賚: rewards; 常住: temple) He accepted nothing for himself. His life remained simple, with only three robes and one alms bowl. (三衣一缽: simple living utensils of Buddhist monks; 蕭如: simple appearance) During the Renshou era, a pagoda was built, and the relics were buried at Dinglin Temple in the prefecture. (仁壽: reign title of Emperor Wen of Sui; 定林寺: Name of a temple) An imperial edict ordered Tan Guan to plan and design it. (規畫: plan and design) Therefore, the pagoda was completed without burdening the people. (勞: burden) Alas, Tan Guan's contribution to Buddhism was so great that he can truly be called a powerful figure! (教門: Buddhism; 強有力者: powerful figure, referring to someone with ability and contribution)
Sui Dynasty: Jing Ning He was a native of Bian. (汴: ancient place name, in the area of present-day Kaifeng, Henan Province) At that time, Chan Master Qian was renowned for his teachings on emptiness and tranquility. (遷禪師: Name of a person; 空寂之學: teachings on emptiness and tranquility) Jing Ning therefore took him as his teacher. (師事: take as a teacher) Then, how could what he learned from his teacher be sought in written words? (聞見: what is heard and seen; 邪: interrogative particle) Yet, he sat blankly all day like a fool. (塊坐: sit blankly; 如愚: like a fool) If someone asked about the meaning of the scriptures, he would answer without thinking, and his answers were wonderfully beyond expectation. (經旨: meaning of the scriptures; 論義: discuss the meaning; 妙出意表: wonderful, beyond expectation) During the Renshou era, a pagoda was built at Liugou Temple in the prefecture. (流溝寺: Name of a temple) He regarded sending the relics back to his hometown as an honor. (歸鄉之榮: regard... as an honor of returning home; 焉: particle) Isn't this even more glorious than parading in brocade during the day? (衣錦而晝行: parading in brocade during the day, a metaphor for showing off one's glory)
Sui Dynasty: Xuan Jing He was a son of the Shi family of Cangzhou. (滄州: place name) He was intelligent and quick-witted from a young age. (聦敏: intelligent and quick-witted) He could recite and quote the meaning of what he read at a glance without omission. (輒: then; 引用: quote; 無所遺: without omission) In just five years, he mastered the classics, histories, philosophical works, and literary collections. (五載: five years; 備究: master; 經史子集: categories of ancient books) At the age of eighteen, he passed the xiucai examination. (舉: be recommended, pass; 秀才: a title in the imperial examination system) He served as a secretary in the Prince He's mansion. (和王府: name of a prince's mansion; 省事: official title) At that time, Chan Master He was lecturing on the Great Perfection of Wisdom Sutra and the Vimalakirti Sutra in Yedu. (和禪師: name of a person; 大品維摩: refers to the Great Perfection of Wisdom Sutra and the Vimalakirti Sutra; 鄴都: place name) Xuan Jing happened to stand by the door and listen. (偶: happened to) His understanding and comprehension were outstanding. (鑒領: understanding and comprehension; 超㧞: outstanding) He then took He as his teacher and studied with him. (投: seek refuge, become a disciple) Chan Master He believed that it was better to guide him with the wisdom of the Dharma rather than with extensive meditation. (定業: meditation; 參問: engage in Chan inquiry; 慧法: wisdom of the Dharma) Therefore, he imparted to him the ultimate secrets of Mahayana Buddhism. (大乘: Mahayana Buddhism; 秘奧: secrets, mysteries) At the age of twenty-seven, he bid farewell to his wife, saying: (決: bid farewell) 'South of Linze is where I shall travel.' (臨澤: place name)
名涅槃境。臨漳以北。是生死分。一聽汝輩所如往也。茍非證聖。吾不重涉。竟依和公剃落。晨宵思擇。統解玄微。會周氏廢教。逃遁巖谷。而以禪學陶冶內外。開皇初。講導如法。每鼓則千人屯赴。供施罕疋。所以景之服飾華美。時時脫換。以生物善。茍才經著。即以予人。其感利之殷如此。臥疾既三日。謂侍者玄覺曰。吾平生進修。蓋欲見彌勒佛。往生內院耳。云何乃作夜摩天主。又曰。賓客極多。事須看視。或問賓客為誰。則曰向有天眾。來邀迎耳。已而異香滿室。忽舉手謝曰。吾去矣。當生生世世。為善知識也。遂終。大業二年六月云。
弟子稟景素願。奉全身葬于紫陌河中。三日而地涌大墳。水疏兩派環繞之。世傳以為異。
玄覺純講大乘。尤邃于文殊般若。住京師莊嚴寺。
隋曇遷
博陵饒陽王氏子也。姿性俊朗。年十三。父母俾從舅氏權會受學。備善經史。而於易老莊。尤究心焉。然佛典幽極。非妙悟深證。莫可窺測。於是哀懇二親。以祈出家。年二十一。遂依定州賈和寺曇靜律師剃落。初誦勝鬘。輒了其義。乃復問法綱要于曇遵法師。當有齊教門之盛。宮禁營治福利。眾所奔競。遷因遁避林慮山。黃華谷凈國寺。蔬素覃研華嚴十地維摩楞伽地持起信等。方尋唯識。感心熱之
【現代漢語翻譯】 現代漢語譯本： 名為涅槃（Nirvana）的境界。臨漳以北，是生死的分界線。我聽憑你們各自前往。如果不是證得聖果，我不會再次涉足此地。最終依從和公剃度出家，早晚思索選擇，通曉理解玄妙的道理。適逢北周朝廷廢除佛教，於是逃遁到巖石山谷中，用禪學來陶冶身心內外。開皇初年，如法地講經說法，每次敲鼓，就有上千人聚集前來，供養佈施的物品非常稀少。因此景之的服飾華美，時常更換，以此來產生善念。只要是經過他撰寫的文章，就贈送給別人，他所受到的恩惠就是這樣深厚。臥病三天後，對侍者玄覺說：『我平生精進修行，是想見到彌勒佛（Maitreya），往生到兜率內院啊。怎麼會成為夜摩天（Yama）的天主呢？』又說：『賓客非常多，需要好好照看。』有人問賓客是誰，他就說：『先前有天眾，前來邀請我。』不久之後，奇異的香味充滿房間。忽然舉手道謝說：『我走了，應當生生世世，成為善知識啊。』於是去世。時間是大業二年六月。
弟子們遵從景之的遺願，將他的全身葬在紫陌河中。三天後，地上涌起一座大墳，河水分為兩支環繞著它。世人相傳認為這是奇異的現象。
玄覺專心講授大乘佛法，尤其精通《文殊般若經》。住在京城的莊嚴寺。
隋朝的曇遷（Tanqian）
是博陵饒陽王氏的兒子。容貌俊美，性格開朗。十三歲時，父母讓他跟隨舅舅權會學習，精通經史，尤其對《易經》、《老子》、《莊子》深入研究。然而佛經深奧玄妙，如果不是有精妙的領悟和深刻的證悟，是無法窺探其中的奧秘的。於是哀求父母，祈求出家。二十一歲時，就依從定州賈和寺的曇靜律師剃度出家。剛開始誦讀《勝鬘經》，就理解了其中的含義。於是又向曇遵法師請教佛法的綱要。當時正值北齊佛教興盛時期，宮廷禁地都在營建福利事業，眾人爭相前往。曇遷因此遁避到林慮山的黃華谷凈國寺，吃素菜，深入研究《華嚴經》、《十地經》、《維摩詰經》、《楞伽經》、《地持經》、《起信論》等。剛開始尋究唯識學，就感到心中煩熱。
【English Translation】 English version: The realm is called Nirvana. North of Linzhang marks the boundary of birth and death. I leave it to you all to go where you will. Unless I attain sainthood, I will not tread this path again. Eventually, I followed He Gong to be tonsured and ordained, contemplating and choosing day and night, thoroughly understanding the profound principles. Coinciding with the abolition of Buddhism by the Zhou dynasty, I fled to rocky valleys, cultivating both inner and outer self with Chan (Zen) practice. At the beginning of the Kaihuang era, I lectured and guided according to the Dharma. Each time the drum was sounded, thousands of people would gather, and offerings were scarce. Therefore, Jingzhi's attire was magnificent, frequently changed, in order to generate good thoughts. Any writings that passed through his hands were given to others, such was the depth of gratitude he received. After being ill for three days, he said to his attendant Xuanjue: 'My lifelong diligent practice has been to see Maitreya Buddha (the future Buddha), to be reborn in the inner court of Tushita Heaven. How could I become the lord of the Yama Heaven (the realm of death)?' He also said: 'There are many guests, and they need to be taken care of.' Someone asked who the guests were, and he said: 'Earlier, there were celestial beings who came to invite me.' Soon after, a strange fragrance filled the room. Suddenly, he raised his hand in thanks and said: 'I am leaving, and I shall be a good teacher (Kalyanamitra) in every life.' Then he passed away. This was in June of the second year of the Daye era.
The disciples, following Jingzhi's wishes, buried his entire body in the Zimo River. Three days later, a large tomb emerged from the ground, with the river dividing into two streams surrounding it. The world passed down the story, considering it a strange phenomenon.
Xuanjue specialized in lecturing on Mahayana Buddhism, especially proficient in the Manjushri Prajna Sutra. He resided in Zhuangyan Temple in the capital.
Tanqian of the Sui Dynasty
Was the son of the Wang family of Raoyang, Boling. He was handsome in appearance and cheerful in nature. At the age of thirteen, his parents had him study with his uncle Quan Hui, mastering the classics and histories, especially delving into the Book of Changes, Laozi, and Zhuangzi. However, the Buddhist scriptures were profound and mysterious, and could not be fathomed without subtle understanding and deep realization. Therefore, he pleaded with his parents to request ordination. At the age of twenty-one, he followed the Vinaya Master Tanjing of Jiahe Temple in Dingzhou to be tonsured and ordained. He understood the meaning of the Srimala Sutra as soon as he began reciting it. Then he asked Dharma Master Tanzun about the essentials of the Dharma. At that time, the Qi dynasty's Buddhist teachings were flourishing, and the palace was building welfare projects, which everyone rushed to. Tanqian therefore fled to Jingguo Temple in Huanghua Valley, Linlu Mountain, eating vegetarian food and deeply studying the Avatamsaka Sutra, the Ten Bhumi Sutra, the Vimalakirti Sutra, the Lankavatara Sutra, the Bhumisparsa Sutra, and the Awakening of Faith. As soon as he began to explore Yogacara, he felt a burning sensation in his heart.
疾。而悉略去醫藥。專事懺禱。夜夢月入懷取而擘食之。香脆清涼。如冰片。覺而所苦頓愈。餘味經旬。流齒頰間。易名月德。其謂此歟。每授戒。則對其人唱曰。於我月德前。三說求授菩薩戒。是以逮周武帝失正見。遽南造金陵。道路屢遭攘奪。達壽陽。謂其屬曰。吾輩為群盜所窘如此。皆宿業也。今茲值遇怨結深矣。茍非解免。來報莫窮。乃于曲水寺。估鬻行季。以作佛事。冀於他生為善知識。既濟江。住揚都道場寺。掃衣乞食。攝念而已。時慧曉智璀。學兼內外。弘暢定宗。陳朝之領袖也。又有高麗智晃。善薩婆多部。遷亦綜理唯識。並一見傾蓋。或欲以遷之名行。聞于上者。立謝絕。獨與國子博士張機。發莊易義。機為盡禮。
偶詣桂州刺史蔣君家。獲大乘攝論。誠為全珠。樂不自勝。將事開演。而聞隋歷聿新。盛隆釋運。未幾陳亡。區宇混一。故遷奉持攝論。北返彭城。會檀越舍宅創慕聖寺。而攝論之流通於北。寔此其始也。兼以楞伽起信如實等論。輪環披析。則其指趣愈益白矣。總管谷城公萬緒。引僚佐伸弟子禮。上柱國宋公賀若弼。鎮維揚。遣長史張坥。具疏邀之。遷往應。則宋公鋤驕刬慢。悉使妻子受歸戒。
開皇七年秋詔曰。皇帝敬問徐州曇遷法師。承修敘妙因。勤精道教。護持正法
【現代漢語翻譯】 現代漢語譯本：
他生病了，完全放棄了醫藥治療，專心致志地懺悔祈禱。晚上夢見月亮進入懷中，他拿過來掰開吃掉，香脆清涼，像冰片一樣。醒來后，病痛立刻痊癒，餘味持續了十幾天，在牙齒和麵頰間迴盪。這大概就是他改名為月德（指曇遷）的原因吧。每次傳授戒律，他就對著受戒的人唱道：『在我月德（指曇遷）前，三次請求授予菩薩戒。』因此，當週武帝失去正確的見解時，他立即南下前往金陵。在路上多次遭遇搶劫。到達壽陽后，他對他的隨從說：『我們被盜賊困擾到這種地步，都是前世的業力啊。現在我們遭遇的怨恨糾纏太深了，如果不能解除，未來的報應將無窮無盡。』於是他在曲水寺，估價賣掉自己的行李，用來做法事，希望來世能成為別人的善知識。渡過長江后，他住在揚州的道場寺，只是掃地乞食，收攝心念。當時慧曉、智璀，學識兼通內外，弘揚闡述定宗，是陳朝的領袖人物。還有高麗的智晃，精通薩婆多部（一切有部），曇遷也綜合研究唯識。他們一見如故，非常投合。有人想用曇遷的名字來推行佛法，被他知道后，立刻謝絕。他只和國子博士張機，一起闡發《莊易》的義理，張機對他非常尊敬。
有一次，他偶然拜訪桂州刺史蔣君的家，得到了《大乘攝論》，他認為這真是無價之寶，非常高興，準備開始講解。但聽說隋朝曆法更新，佛教興盛，不久陳朝滅亡，天下統一。所以曇遷帶著《攝大乘論》，北返回到彭城。恰逢有施主捨出宅院建立慕聖寺，而《攝大乘論》在北方流通，實際上就是從這裡開始的。加上《楞伽經》、《起信論》、《如實論》等，循環往復地分析，那麼其中的旨趣就更加明白了。總管谷城公萬緒，帶領僚佐行弟子禮。上柱國宋公賀若弼，鎮守維揚，派遣長史張坥，寫了奏疏邀請曇遷。曇遷前往應邀，宋公於是去除驕橫怠慢之心，讓全家老小都接受歸戒。
開皇七年秋天，皇帝下詔說：『皇帝敬問徐州曇遷法師，聽說您修習敘述微妙的因緣，勤奮精進于道教，護持正法。』 English version:
He fell ill and completely abandoned medical treatment, focusing solely on repentance and prayer. At night, he dreamed that the moon entered his embrace, and he took it and broke it apart to eat. It was fragrant, crisp, and cool, like borneol. Upon waking, his suffering immediately ceased, and the aftertaste lingered for more than ten days, resonating between his teeth and cheeks. Perhaps this is why he changed his name to Yuede (referring to Tanqian). Each time he transmitted precepts, he would chant to the person receiving the precepts: 'Before me, Yuede (referring to Tanqian), request three times to be granted the Bodhisattva precepts.' Therefore, when Emperor Wu of Zhou lost his correct view, he immediately went south to Jinling. On the road, he was robbed multiple times. Upon reaching Shouyang, he said to his attendants: 'Our being troubled by thieves to this extent is all due to past karma. Now we are encountering deeply entangled grievances. If we cannot resolve them, the future retribution will be endless.' So, at Qushui Temple, he appraised and sold his belongings to perform Buddhist rituals, hoping to become a good teacher for others in the next life. After crossing the Yangtze River, he stayed at the Daochang Temple in Yangzhou, simply sweeping the floor, begging for food, and focusing his mind. At that time, Huixiao and Zhicui, with knowledge encompassing both internal and external matters, propagated and elucidated the Ding School, and were leaders of the Chen Dynasty. There was also Zhihuang from Goryeo, who was proficient in the Sarvastivada school (the 'all exists' school), and Tanqian also comprehensively studied the Vijnanavada (Consciousness-only). They immediately hit it off and got along very well. Someone wanted to use Tanqian's name to promote Buddhism, but upon hearing this, he immediately declined. He only worked with Zhang Ji, a National Academy Doctor, to expound the meaning of the 'Zhuang Yi' (likely referring to the Book of Zhuangzi and the Book of Changes), and Zhang Ji respected him very much.
Once, he happened to visit the home of Jiang Jun, the prefect of Guizhou, and obtained the 'Mahāyānasaṃgraha' (Compendium on the Great Vehicle). He considered this to be a priceless treasure and was very happy, preparing to begin explaining it. However, he heard that the Sui Dynasty had updated the calendar and that Buddhism was flourishing, and soon the Chen Dynasty was destroyed, and the world was unified. Therefore, Tanqian took the 'Mahāyānasaṃgraha' and returned north to Pengcheng. Coincidentally, a patron donated a residence to establish the Musheng Temple, and the circulation of the 'Mahāyānasaṃgraha' in the north actually began from here. In addition, with the 'Laṅkāvatāra Sūtra' (Descent into Lanka Sutra), the 'Awakening of Faith in the Mahayana', the 'Tattvasiddhi Śāstra' (Establishment of Truth Treatise), and other texts, analyzed in a cyclical and repetitive manner, the meaning became even clearer. General Gu Cheng, Wan Xu, led his subordinates to perform the disciple's rites. The Supreme Pillar of State, Song Gong, He Ruobi, garrisoned Weiyang, and sent Chief Clerk Zhang Qu to invite Tanqian with a memorial. Tanqian went to accept the invitation, and Song Gong then removed his arrogance and laziness, and had his entire family receive the refuge precepts.
In the autumn of the seventh year of the Kaihuang era, the emperor issued an edict saying: 'The Emperor respectfully inquires after the Dharma Master Tanqian of Xuzhou, having heard that you cultivate and narrate subtle causes and conditions, diligently advance in the Daoist teachings, and protect the true Dharma.'
【English Translation】 He fell ill and completely abandoned medical treatment, focusing solely on repentance and prayer. At night, he dreamed that the moon entered his embrace, and he took it and broke it apart to eat. It was fragrant, crisp, and cool, like borneol. Upon waking, his suffering immediately ceased, and the aftertaste lingered for more than ten days, resonating between his teeth and cheeks. Perhaps this is why he changed his name to Yuede (referring to Tanqian). Each time he transmitted precepts, he would chant to the person receiving the precepts: 'Before me, Yuede (referring to Tanqian), request three times to be granted the Bodhisattva precepts.' Therefore, when Emperor Wu of Zhou lost his correct view, he immediately went south to Jinling. On the road, he was robbed multiple times. Upon reaching Shouyang, he said to his attendants: 'Our being troubled by thieves to this extent is all due to past karma. Now we are encountering deeply entangled grievances. If we cannot resolve them, the future retribution will be endless.' So, at Qushui Temple, he appraised and sold his belongings to perform Buddhist rituals, hoping to become a good teacher for others in the next life. After crossing the Yangtze River, he stayed at the Daochang Temple in Yangzhou, simply sweeping the floor, begging for food, and focusing his mind. At that time, Huixiao and Zhicui, with knowledge encompassing both internal and external matters, propagated and elucidated the Ding School, and were leaders of the Chen Dynasty. There was also Zhihuang from Goryeo, who was proficient in the Sarvastivada school (the 'all exists' school), and Tanqian also comprehensively studied the Vijnanavada (Consciousness-only). They immediately hit it off and got along very well. Someone wanted to use Tanqian's name to promote Buddhism, but upon hearing this, he immediately declined. He only worked with Zhang Ji, a National Academy Doctor, to expound the meaning of the 'Zhuang Yi' (likely referring to the Book of Zhuangzi and the Book of Changes), and Zhang Ji respected him very much. Once, he happened to visit the home of Jiang Jun, the prefect of Guizhou, and obtained the 'Mahāyānasaṃgraha' (Compendium on the Great Vehicle). He considered this to be a priceless treasure and was very happy, preparing to begin explaining it. However, he heard that the Sui Dynasty had updated the calendar and that Buddhism was flourishing, and soon the Chen Dynasty was destroyed, and the world was unified. Therefore, Tanqian took the 'Mahāyānasaṃgraha' and returned north to Pengcheng. Coincidentally, a patron donated a residence to establish the Musheng Temple, and the circulation of the 'Mahāyānasaṃgraha' in the north actually began from here. In addition, with the 'Laṅkāvatāra Sūtra' (Descent into Lanka Sutra), the 'Awakening of Faith in the Mahayana', the 'Tattvasiddhi Śāstra' (Establishment of Truth Treatise), and other texts, analyzed in a cyclical and repetitive manner, the meaning became even clearer. General Gu Cheng, Wan Xu, led his subordinates to perform the disciple's rites. The Supreme Pillar of State, Song Gong, He Ruobi, garrisoned Weiyang, and sent Chief Clerk Zhang Qu to invite Tanqian with a memorial. Tanqian went to accept the invitation, and Song Gong then removed his arrogance and laziness, and had his entire family receive the refuge precepts. In the autumn of the seventh year of the Kaihuang era, the emperor issued an edict saying: 'The Emperor respectfully inquires after the Dharma Master Tanqian of Xuzhou, having heard that you cultivate and narrate subtle causes and conditions, diligently advance in the Daoist teachings, and protect the true Dharma.'
。利益無邊。誠釋氏之棟樑。即僧倫之龍象也。深愿巡歷所在。趨風餐德。限以朝務。實懷虛想。當即來儀。以沃勞望。弟子之內。間解法相。能轉梵音。並將入京。當與師崇建正法。刊定經典。且道法初興。觸途草創。弘獎建立。終藉通人。京邑之間。近遠所湊。宣揚法事。為利殊廣。想振錫拂衣。勿辭勞也。尋望見師。不復多及。
時洛陽慧遠。魏郡慧藏。清河僧休。濟陽鎮寶。汲郡洪遵同。被詔至。則偕謁帝。于大興殿接遇優渥。詔于大興善寺安置。諮詢問遺。冠蓋相望。而眾以攝論初辟。投誠請業者千數。雖慧遠以老成自居。猶處輪下。橫經稟義。自是攝論一燈。傳者盛矣。蓋真諦懸記。有所謂大國大根性人能弘之。噫信矣。
十年春。駕幸晉陽。詔遷從。夜復同榻行在所。察其地多私度僧尼。上悉欲拘檢以從公度。間語遷。遷恐致騷動。對曰。此皆周武廢教之時。逃竄巖谷。及陛下恩宥。或失際會而然者。惟陛下憐之。上默然久之。詔凡出家。雖私度不復問。尋詔京師。建勝光寺。起遷主之。並其徒六十餘人。相與俱。仍詔皇子蜀王秀。為檀越。其供養之豐。施予之饒。茲不暇述。而或以遷過於沉痼聲利。乃著巳是非論。文多不載。
十三年春。駕搜于岐從之。詔蜀王縱騎逐走獸。獸入
【現代漢語翻譯】 現代漢語譯本：利益無邊。您是佛門棟樑，僧眾中的龍象。我深切希望您巡遊各地，使人們敬仰您的德行。因朝廷事務繁忙，我只能在心中默默嚮往。我將盡快前往拜見，以表達我的敬意。我的弟子中，有人略懂佛法，能翻譯梵文經典，我將讓他們隨同入京。到時，我們將與您一同弘揚正法，校訂經典。況且佛法初興，一切都在草創階段，弘揚和建立佛法，最終要依靠像您這樣的通達之人。京城內外，人們紛紛前來，宣揚佛法，利益非常廣泛。希望您能拿起錫杖，拂去塵埃，不要推辭辛勞。我盼望早日見到您，不再多說了。
當時，洛陽的慧遠（人名），魏郡的慧藏（人名），清河的僧休（人名），濟陽的鎮寶（人名），汲郡的洪遵（人名）一同被詔入京。他們一起謁見皇帝，皇帝在大興殿熱情接待了他們，並在大興善寺為他們安排住處，諮詢佛法，贈送禮物，前來拜訪的人絡繹不絕。當時人們對《攝大乘論》（佛教論著）剛剛開始瞭解，所以成千上萬的人真心誠意地前來學習。即使像慧遠這樣德高望重的老僧，也坐在輪下，聽講經義。從此，《攝大乘論》像一盞明燈一樣，傳播得非常興盛。真諦（人名，佛教翻譯家）曾經預言，說只有大國中具有深厚根性的人才能弘揚它，這真是可信的。
十年春天，皇帝駕臨晉陽，下詔讓曇遷（人名）隨行。晚上，皇帝又與曇遷同睡在行宮裡。皇帝發現當地有很多私自剃度的僧尼，想全部拘捕起來，讓他們重新經過官方認可。私下裡和曇遷談起此事，曇遷擔心會引起騷動，回答說：『這些人都是在北周武帝廢除佛教的時候，逃到山谷里的。等到陛下您恩澤天下，他們或者錯失了機會，才變成這樣的。希望陛下您能憐憫他們。』皇帝沉默了很久。於是下詔，凡是已經出家的人，即使是私自剃度的，也不再追究。不久，皇帝下詔在京城建造勝光寺，讓曇遷主持，並讓他的六十多個弟子一同前往。皇帝還下詔讓皇子蜀王秀（人名）做勝光寺的檀越（施主）。供養的豐厚，佈施的慷慨，這裡就不再贅述了。有人認為曇遷過於沉迷於名利，於是寫了《巳是非論》（文章名）來批評他，文章內容很多，這裡就不記載了。
十三年春天，皇帝在岐州打獵，曇遷隨從。皇帝命令蜀王縱馬追趕野獸，野獸跑進了
【English Translation】 English version: The benefits are boundless. You are the pillar of Buddhism, the dragon and elephant among the Sangha. I sincerely hope that you will travel around, so that people will admire your virtue. Due to the busyness of court affairs, I can only yearn for it silently in my heart. I will come to visit you as soon as possible to express my respect. Among my disciples, some have a slight understanding of Buddhist teachings and can translate Sanskrit scriptures. I will let them accompany me to the capital. At that time, we will work with you to promote the true Dharma and collate the scriptures. Moreover, the Dharma is just beginning to flourish, and everything is in the initial stage. The promotion and establishment of the Dharma will ultimately depend on enlightened people like you. Inside and outside the capital, people are flocking here to promote the Dharma, and the benefits are very extensive. I hope you can take up your staff and dust off the dust, and do not decline the hard work. I look forward to seeing you soon, and I will not say more.
At that time, Huiyuan (person's name) of Luoyang, Huizang (person's name) of Weijun, Sengxiu (person's name) of Qinghe, Zhenbao (person's name) of Jiyang, and Hongzun (person's name) of Jiqun were all summoned to the capital. They jointly visited the emperor, who received them warmly in the Daxing Hall and arranged accommodation for them in the Daxing Temple, inquired about the Dharma, and presented gifts. The visitors came in an endless stream. At that time, people were just beginning to understand the She Dasheng Lun (Treatise on the Summary of the Great Vehicle), so thousands of people sincerely came to study. Even an old monk as respected as Huiyuan sat under the wheel and listened to the lectures. From then on, the She Dasheng Lun spread like a bright lamp. Zhendi (person's name, Buddhist translator) once predicted that only people with deep roots in a great country could promote it, which is truly believable.
In the spring of the tenth year, the emperor visited Jinyang and ordered Tanqian (person's name) to accompany him. At night, the emperor slept with Tanqian in the palace. The emperor discovered that there were many privately ordained monks and nuns in the area and wanted to arrest them all and have them re-approved by the government. He spoke to Tanqian about this in private. Tanqian was afraid that it would cause a disturbance and replied, 'These people all fled to the mountains and valleys when Emperor Wu of the Northern Zhou Dynasty abolished Buddhism. When Your Majesty bestowed grace upon the world, they either missed the opportunity or became like this. I hope Your Majesty will have compassion on them.' The emperor was silent for a long time. Then he issued an edict that those who had already left home, even if they were privately ordained, would no longer be investigated. Soon, the emperor issued an edict to build Shengguang Temple in the capital and appointed Tanqian to preside over it, along with his sixty disciples. The emperor also issued an edict to Prince Shu, Wang Xiu (person's name), to be the danapati (patron) of Shengguang Temple. The abundance of offerings and the generosity of donations will not be described here. Some people thought that Tanqian was too obsessed with fame and fortune, so they wrote Si Shi Fei Lun (title of an essay) to criticize him. The content of the essay is too long to be recorded here.
In the spring of the thirteenth year, the emperor hunted in Qizhou, and Tanqian followed. The emperor ordered the Prince of Shu to ride horses to chase the beasts, and the beasts ran into
故窯中。故窯中無所見。徒見殘壞佛像堆積而已。王即具以聞。遷進曰。靈儀聖相。厄於前朝。陛下嚴飾。不為不多。而其遺余尚爾充遍。貧道觸目增慟。莫之奈何。上悵然曰。弟子垂拱巖廊。而使尊像蒙冒霜露。朕之咎也。今日之事。殆天所以啟朕也。如師之說。情實摧割。詔諸有舊像。仰所在官司。送置近寺。俾率土之內。口施一文。以完美焉。
十四年。駕幸岱宗柴祭。遷有奏請。復岱寺之廢者。及無貫逃僧。皆俾安堵。故詔河南王。以朗公寺。為泰岳神通道場。齊王。以靜默寺。為神寶道場。華陽王。以靈巖寺。為寶山道場。諸王悉奉詔。以檀越從事。且詔天下寺。自一僧已上。聽給額私度附貫。
仁壽初。上出天竺沙門。于龍潛時。所授大覺真身舍利若干。詔遷相與枚計之。以定其數。雖彼此專意。至再三。輒增減不能當。上問其故。遷曰。如來法身。過於數量。上悟。由是先詔天下三十道。起塔。分遣大德。安置舍利。而遷始以蜀王故。將之梁益中。以道險。非老人所宜。遂請易岐。乃于鳳泉寺。東北二十里而塔焉。函石四段。光潤如玉。倏忽變化雙樹狀。枝葉宛轉。鳥獸龍象。異色相宣。上聞而悅之。二年春。益詔以舍利。分五十餘州起塔。四年又詔三十州。至是合一百餘州。起塔如前指
【現代漢語翻譯】 現代漢語譯本 在舊窯中，什麼也看不見，只能看到殘破的佛像堆積在那裡。王立刻將情況稟告了皇帝。遷進奏說：『這些莊嚴神聖的佛像，在前朝遭遇劫難，陛下您已經盡力修飾，數量也很多了，但遺留下來的殘餘仍然如此之多。貧僧我觸目傷懷，卻也無可奈何。』皇帝悵然地說：『我身為君王，在朝堂之上，卻讓尊貴的佛像遭受風吹雨打，這是我的罪過啊。今天這件事，大概是上天用來啓發我的吧。正如大師所說，我內心實在悲痛。』於是下詔給各地，凡是有舊佛像的，都由當地官府送到附近的寺廟中，讓全國百姓，每人捐獻一文錢，用來修繕完善它們。
十四年，皇帝駕臨泰山舉行柴祭。遷進奏請求，恢復泰山一帶被廢棄的寺廟，以及那些沒有戶籍的逃亡僧人，都讓他們安居樂業。於是下詔給河南王，將朗公寺作為泰岳神通道場；給齊王，將靜默寺作為神寶道場；給華陽王，將靈巖寺作為寶山道場。各位王爺都遵照詔令，以檀越（Dān yuè，施主）的身份來操辦此事。並且下詔給天下寺廟，只要有一名僧人以上，就允許登記戶籍，私自剃度僧人，並附在寺廟戶籍之下。
仁壽初年，皇帝拿出天竺（Tiānzhú，古印度）沙門（shāmén，出家修道的人）在他還是龍潛（Lóng qián，指未發跡時）的時候，所贈予的大覺真身舍利（shèlì，佛教聖物）若干。下詔讓遷和他一起逐個清點，以確定數量。雖然彼此都專心致志，但經過再三清點，數量總是增減不定。皇帝問他原因，遷回答說：『如來（Rúlái，佛的稱號）的法身，超越數量的限制。』皇帝領悟了。因此先下詔給天下三十個州，建造佛塔，分派高僧大德，安置舍利。而遷最初因為蜀王（Shǔ wáng，地名）的緣故，打算前往梁益（Liáng yì，地名）一帶，但因為道路險峻，不適合老年人前往，於是請求改去岐州（Qí zhōu，地名）。於是在鳳泉寺（Fèng quán sì，寺廟名）東北二十里的地方建造佛塔。裝舍利的石函有四段，光潤如玉，忽然變化成雙樹（Shuāng shù，兩棵並生的娑羅樹，佛陀涅槃之處）的形狀，枝葉宛轉，還有鳥獸龍象，呈現出各種不同的顏色。皇帝聽聞后非常高興。仁壽二年春天，又下詔將舍利分到五十多個州建造佛塔。仁壽四年又下詔給三十個州。至此總共有一百多個州，按照之前的旨意建造佛塔。
【English Translation】 English version In the old kiln, nothing could be seen except for piles of broken Buddha statues. The king immediately reported this to the emperor. Qianjin memorialized, 'These solemn and sacred Buddha images suffered calamities in the previous dynasty. Your Majesty has tried your best to restore them, and there are many, but the remnants are still so numerous. I, a poor monk, am deeply saddened by what I see, but there is nothing I can do.' The emperor said with a sigh, 'As the ruler, sitting in the court, I have allowed these venerable images to be exposed to the elements. It is my fault. Today's event is probably an enlightenment from Heaven for me.' As the master said, my heart is truly grieved.' Therefore, he issued an edict to all regions, ordering that all old Buddha images be sent to nearby temples by the local officials, and that all people in the country donate one wen (a unit of currency) each to repair and perfect them.
In the fourteenth year, the emperor went to Mount Tai (Dài Zōng) to perform the Chai sacrifice. Qianjin memorialized, requesting the restoration of the abandoned temples around Mount Tai, and that those unregistered runaway monks be allowed to live and work in peace. Therefore, he issued an edict to the Prince of Henan, designating Langgong Temple as the divine communication site of Mount Tai; to the Prince of Qi, designating Jingmo Temple as the divine treasure site; and to the Prince of Huayang, designating Lingyan Temple as the treasure mountain site. All the princes followed the edict, acting as Dān yuè (patrons) to handle these matters. Furthermore, he issued an edict to all temples in the country, allowing them to register and privately ordain monks, attaching them to the temple's household registration, as long as there was one monk or more.
In the early years of Renshou, the emperor took out several relics (shèlì) of the Great Awakened One's true body, which were given to him by an Indian (Tiānzhú) Shāmén (ascetic) when he was still in obscurity (Lóng qián). He ordered Qian to count them one by one to determine the number. Although both were focused, the number kept fluctuating even after repeated counts. The emperor asked him the reason, and Qian replied, 'The Dharmakaya (spiritual body) of the Tathagata (Rúlái) transcends the limitations of numbers.' The emperor understood. Therefore, he first issued an edict to thirty prefectures in the country to build pagodas and dispatched eminent monks to enshrine the relics. Initially, Qian intended to go to the Liangyi (Liáng yì) area because of the Prince of Shu (Shǔ wáng), but because the roads were dangerous and not suitable for the elderly, he requested to go to Qizhou (Qí zhōu) instead. Thus, a pagoda was built twenty li (a unit of distance) northeast of Fengquan Temple (Fèng quán sì). The stone casket containing the relics had four sections, as lustrous as jade, and suddenly transformed into the shape of twin trees (Shuāng shù), with winding branches and leaves, and birds, beasts, dragons, and elephants, displaying various colors. The emperor was very pleased upon hearing this. In the spring of the second year of Renshou, he issued another edict to distribute the relics to more than fifty prefectures to build pagodas. In the fourth year of Renshou, he issued another edict to thirty prefectures. By this time, there were more than one hundred prefectures building pagodas according to the previous instructions.
。其感應祥瑞。語具各傳。皆自遷發之也。
獻后之喪。創禪定寺。薦冥福。堂盤萬礎。塔聳七層。工費殫極。觀者以為侈。詔曰。自稠師之滅。禪門不開。今所立寺。既名禪定。宜於海內。召禪師百二十人。各許侍者二人自隨。庶嗣前塵。尚光末運。並委遷禪師具名以聞。有司以禮迎致者。仍詔遷主其寺。
大興善寺像。有光景。上問遷。遷辨答祥允。上不能詰。
大業三年十二月六日。以風瘺疾作。禪坐而卒于勝光寺。春秋六十六。葬於終南之北麓云。
遷美容儀。器宇恢雅。談吐應對合機要。疏財慕義。薄于奉己。而厚于恤物。能自慕聖。至禪定。所獲施予。不可勝紀。而隨以盡。其所濟多矣。停柩之際。忽有一白犬。號叫柩側。而亦莫察其所從來者。既葬乃失所在。且其將終也。或夢禪定佛殿傾者。俄而沙門專誠。夢凈土嚴麗。于既卒之後。嗚呼其亦偉矣。著攝論疏十卷。楞伽起信惟識如實等疏。九識四明等章。華嚴明難品玄解等。二十餘卷。
隋凈辨
齊之韋氏子。少為書生。非其志也。乃從遷禪師。受大乘學。息緣靜處。泊如也。或有詬詈毀訾于外者。終不顧問之。則曰。此予少年刎頸交也。第念久要之義厚矣。一旦忘之。豈人情哉。
仁壽置塔。送舍利葬
【現代漢語翻譯】 現代漢語譯本：其感應祥瑞，事蹟都記載在各種傳記中，都是從道遷禪師自身的事蹟發展而來的。 獻皇后去世后，建立禪定寺，為她祈求冥福。寺廟的殿堂有上萬根柱子，寶塔高聳七層，工程花費巨大。觀看的人認為過於奢侈。隋文帝下詔說：『自從稠禪師去世后，禪宗法門衰落。現在建立的寺廟，既然名為禪定寺，就應該在全國範圍內召集一百二十位禪師，允許每位禪師帶兩名侍者跟隨，希望能夠繼承前人的事業，光大末世的佛法。』並委託道遷禪師將禪師的名單上報，有關部門要以禮相迎。仍然詔令道遷禪師主持禪定寺。 大興善寺的佛像，有光芒顯現。隋文帝詢問道遷禪師，道遷禪師的解釋祥和允當，隋文帝無法反駁。 大業三年十二月六日，道遷禪師因風瘺疾病發作，在勝光寺禪坐圓寂，享年六十六歲，安葬在終南山北麓。 道遷禪師容貌俊美，氣度恢弘文雅，言談舉止應對得體，深諳佛法要義。他疏財仗義，生活簡樸，卻樂於救濟他人。能夠自我勉勵，精進修行，達到禪定的境界。他所獲得的佈施，數不勝數，但都隨手施捨出去，他救濟的人非常多。停放靈柩的時候，忽然出現一隻白色的狗，在靈柩旁哀嚎，但沒有人知道它從哪裡來。安葬之後，就再也找不到它的軌跡了。而且在他將要去世的時候，有人夢見禪定寺的佛殿傾斜。不久之後，沙門專誠夢見凈土莊嚴美麗。在他圓寂之後，人們都讚歎他的偉大。他著有《攝論疏》十卷，《楞伽經》、《起信論》、《唯識論》、《如實論》等疏，以及《九識》、《四明》等章，《華嚴經·明難品玄解》等，共二十餘卷。 隋朝的凈辨禪師 他是齊地的韋氏之子，年輕時是個讀書人，但這不是他的志向。於是跟隨道遷禪師，學習大乘佛法，斷絕塵緣，在安靜的地方修行，心如止水。有人在外面辱罵誹謗他，他始終不理會，說：『這些人是我年輕時可以為我犧牲性命的朋友。只是想到我們之間長久的友誼深厚，一旦忘記，豈合乎人情呢？』 仁壽年間建造佛塔，運送舍利安葬。
【English Translation】 English version: Its auspicious responses and omens, along with detailed accounts, are recorded in various biographies, all originating from the deeds of Chan Master Daoqian (道遷). After the passing of Empress Xian, the Chanding Temple (禪定寺) was established to pray for her well-being in the afterlife. The temple's halls were supported by ten thousand pillars, and a seven-story pagoda was erected, incurring immense construction costs. Observers considered it extravagant. Emperor Wen issued an edict stating: 'Since the demise of Chan Master Chou (稠), the Chan (禪) school has declined. Now that this temple is established and named Chanding (禪定), it is fitting to summon one hundred and twenty Chan masters from across the country, each permitted to bring two attendants. It is hoped that they will inherit the legacy of their predecessors and illuminate the Dharma in this degenerate age.' Daoqian (道遷) was entrusted with submitting the list of Chan masters, and officials were ordered to greet them with due respect. Daoqian (道遷) was also appointed to oversee the Chanding Temple. The Buddha statue at Daxingshan Temple (大興善寺) emitted light. Emperor Wen inquired of Daoqian (道遷), whose explanations were auspicious and appropriate, leaving the Emperor without rebuttal. On the sixth day of the twelfth month of the third year of the Daye era (大業), Chan Master Daoqian (道遷) passed away in seated meditation at Shengguang Temple (勝光寺) due to complications from wind-rheumatism. He was sixty-six years old. He was buried at the northern foot of Zhongnan Mountain (終南). Daoqian (道遷) possessed handsome features and a refined demeanor. His speech and responses were appropriate and insightful, aligning with the essential principles of Buddhism. He was generous and righteous, frugal in his own needs but generous in helping others. He was able to encourage himself, diligently cultivate, and attain the state of Chan (禪) concentration. The offerings he received were countless, but he readily gave them away, benefiting a great many people. During the encoffining, a white dog suddenly appeared, howling beside the coffin, but no one knew where it came from. After the burial, it disappeared. Moreover, as he was nearing his death, someone dreamed that the Buddha hall of Chanding Temple (禪定寺) was collapsing. Soon after, Shramana Zhuan Cheng (沙門專誠) dreamed of a magnificent Pure Land. After his passing, people praised his greatness. He authored the She Lun Shu (攝論疏, Commentary on the Mahāyānasaṃgraha) in ten volumes, commentaries on the Laṅkāvatāra Sūtra, Awakening of Faith, Vijñaptimātratā, and Tathatā, as well as chapters on the Nine Consciousnesses and Four Illuminations, and the Profound Explanation of the Difficult Questions Chapter of the Avataṃsaka Sūtra, totaling over twenty volumes. The Sui Dynasty's Jingbian (淨辨) He was a son of the Wei family (韋氏) from Qi (齊). In his youth, he was a scholar, but this was not his aspiration. He then followed Chan Master Daoqian (道遷), studying Mahayana Buddhism, severing worldly ties, and practicing in quiet places, his mind as still as water. When others reviled and slandered him, he never paid attention, saying: 'These people are friends who would have given their lives for me in my youth. I only think of the deep and lasting friendship between us; how could I forget it?' During the Renshou era (仁壽), pagodas were built, and śarīra (舍利, relics) were transported for burial.
于衡州岳寺。岳寺即陳思禪師所建大明寺也。勝蹟尤多。辨因合集前後所見聞者。為感應傳一部十卷。行於世。
隋道判
姓郭氏。曹州承氏人。三歲喪親。十五年。始知讀書。十九年投外兄落染。既具戒。即誓結朋西遊。以觀靈蹟。齊乾明初。二十一人。出鄴行邁。才臻周塞。夜為邏卒所得。執見武帝而釋之。仍令于大乘寺安置。即周之保定二年也。明年上表。乞如所志。許之且給國書資糧諸物度石磧千五百里四顧絕無水草。饑行七夕。至高昌國。蓋突厥附庸也。益西抵可寒所。可寒怪其非類。將殺之。而未也。徒增防衛。而禁其飲食。勢必使之餓死爾。會周使者諫。以為此佛弟子也。所在之處。羊馬且繁盛。可寒喜。來日給四羊充食。判等縱之。而蔬茹如故。未幾。遣騎乘。送還長安。住干宗寺。留五年。遇靜靄法師。慧業沖𨗉。事之又五年。大法尋廢。與靄等二十六人。逃難巖居太白山中。不忌講授。依承靄德。始終一十五年。逮靄捨身。護法風烈遐被。判有力焉。天元嗣歷。創立百二十人。為菩薩僧。判預其數。住陟岵寺。隋開佛法。改大興善寺。詔攝僧務。開皇初。結庵終南交谷東領池。七年示微疾。詔度支侍郎李世思。將天竺醫工。就庵視疾。遂改庵龍池寺。大將軍云定興。為檀越。侍郎獨
【現代漢語翻譯】 現代漢語譯本： 在衡州岳寺。（岳寺即是陳思禪師所建的大明寺。）名勝古蹟很多。辨因收集整理了前後所見所聞，編成《感應傳》一部，共十卷，流傳於世。
隋朝的道判法師
姓郭，是曹州承氏人。三歲時失去了雙親，十五歲才開始讀書。十九歲時投靠了他的外兄學習染色。受具足戒后，就發誓結伴西行，去瞻仰佛教的靈蹟。北齊乾明初年，他和二十一人從鄴城出發西行。剛到北周的邊塞，夜裡被巡邏的士兵抓獲，押送到武帝面前，武帝釋放了他們，並讓他們在大乘寺安頓下來。當時是北周保定二年。第二年，道判上表，請求如他所愿西行。武帝批準了他的請求，並給了他國書、資糧等物品，讓他穿越一千五百里的石磧，那裡四顧茫茫，沒有水草。他們飢餓地走了七天，到達了高昌國，高昌國是突厥的附庸。他們繼續向西到達可寒（Khagan）的領地。可寒對他們的來歷感到奇怪，想要殺掉他們，但沒有下手，只是加強了防衛，並禁止給他們飲食，想讓他們餓死。恰好北周的使者勸諫說：『這些人是佛弟子，他們所在的地方，牛羊都會繁盛。』可寒聽了很高興，第二天就給了他們四隻羊作為食物。道判等人仍然吃蔬菜。不久，可寒派騎兵把他們送回長安，住在干宗寺。在那裡住了五年，遇到了靜靄法師，靜靄法師的智慧很高深，道判就侍奉他五年。後來，佛法衰廢，道判和靜靄等二十六人，逃難到太白山中隱居，不停止講授佛法，依靠靜靄法師的德行，始終如一地過了十五年。直到靜靄法師圓寂，他護持佛法的風範遠播，道判也出了很大的力。天元皇帝繼位后，創立了一百二十人的菩薩僧團，道判也在其中，住在陟岵寺。隋朝開創佛法，改大興善寺，詔令道判管理僧務。開皇初年，他在終南山交谷東面的領池結庵居住。開皇七年，他稍微生了點病，皇帝詔令度支侍郎李世思，帶著天竺的醫生，到他的庵里診治。於是把庵改名為龍池寺，大將軍云定興作為施主，侍郎獨自
【English Translation】 English version: At Yue Temple in Hengzhou. (Yue Temple is the Daming Temple built by Chan Master Chen Si.) There are many scenic spots and historical sites. Bian Yin compiled what he saw and heard before and after into a 'Record of Responses' in ten volumes, which is circulated in the world.
Sui Dynasty, Dao Pan
His surname was Guo, and he was from Chengshi in Caozhou. He lost his parents at the age of three. At the age of fifteen, he began to study. At the age of nineteen, he joined his maternal uncle to learn dyeing. After receiving the full precepts, he vowed to travel west with companions to see the spiritual sites of Buddhism. At the beginning of the Qianming era of the Northern Qi Dynasty, twenty-one people set out from Ye City. Just as they reached the border of the Northern Zhou Dynasty, they were captured by patrolling soldiers at night and taken to Emperor Wu, who released them and ordered them to be settled in Dachen Temple. This was the second year of Baoding in the Northern Zhou Dynasty. The following year, Dao Pan submitted a memorial, requesting to fulfill his wish to travel west. Emperor Wu approved his request and gave him national letters, supplies, and other items, allowing him to cross the 1,500 li (Chinese mile) of stony desert, where there was no water or grass in all directions. They traveled hungry for seven days and arrived at the Gaochang Kingdom, which was a vassal state of the Turkic Khaganate. They continued west to the territory of the Khagan (Kehan). The Khagan was surprised by their origin and wanted to kill them, but he did not. He only strengthened the defense and forbade them from eating and drinking, intending to starve them to death. Fortunately, an envoy from the Northern Zhou Dynasty advised, 'These people are Buddhist disciples, and wherever they are, cattle and sheep will flourish.' The Khagan was pleased and gave them four sheep as food the next day. Dao Pan and others still ate vegetables. Not long after, the Khagan sent cavalry to send them back to Chang'an, where they lived in Ganzong Temple. They lived there for five years and met Dharma Master Jing'ai, whose wisdom was profound. Dao Pan served him for five years. Later, the Dharma declined, and Dao Pan and Jing'ai and twenty-six others fled to the Taibai Mountains to live in seclusion, continuing to teach the Dharma, relying on the virtue of Dharma Master Jing'ai, and living consistently for fifteen years. Until Dharma Master Jing'ai passed away, his style of protecting the Dharma spread far and wide, and Dao Pan also contributed greatly. After Emperor Tianyuan succeeded to the throne, he established a Bodhisattva Sangha of one hundred and twenty people, and Dao Pan was among them, living in Zhihu Temple. The Sui Dynasty initiated Buddhism, changed the name to Daxingshan Temple, and ordered Dao Pan to manage the Sangha affairs. At the beginning of the Kaihuang era, he built a hermitage in Lingchi, east of Jiaogu in Zhongnan Mountain. In the seventh year of Kaihuang, he became slightly ill, and the emperor ordered Li Shisi, the Attendant of the Ministry of Revenue, to bring an Indian doctor to his hermitage for treatment. So the hermitage was renamed Longchi Temple, and General Yun Dingxing became the patron, the Attendant alone
孤機。別筑齋宇于宅之後園。請時棲息。薛國公及其夫人。風奉訓誥。間或至山。咨承疑義。大業十一年。五月四日。卒于山寺。壽八十四。
隋羅云
姓刑氏。南郡鬆滋人。出家隸上明東寺。時揚都道朗。于興皇盛業四論。因鉆仰焉。年十六。與其徒。論常無常義。而辭色和祥。賓主允暢。眾咸嘉尚。朗乃以所服帔賞之。聞譽由爾益進。后從福緣寺亙法師所解亦然。於是以三論奧旨。未被荊南。鄉里之念。有不能免。而棲禪寺陟禪師者。定慧兼修。注心利益。又力助之。方當六合混一之初。玄侶競臻。郁成盛席。總管。宜陽公王世積。詔使舍人蕭子寶。尤加敬慕。居龍泉寺。餘五十年。常坐不臥。豈非模範之不易得者哉煬帝承名。詔邀至。固以疾辭。
道士俞氏講莊老。妄用內典。云命門人。慧成道勝。往折之。坐定道士曰。人天交接兩得相見。成曰。脫珍御服。著獘垢衣。習近窮迷。將開漸化。又俞諱成呼先生。成謂。如是則請去先字。仍依姓。呼之俞生。可乎。道士慚。云輪下眾盈五百。皆成勝類也。
神山云所生地。一夏安居。養母其上。始開四經三論于上明東寺。其法堂十二間。蓋道安曇翼所造。云兄道颙亦隸寺出家。嘗造重閣于安公驢廟之北。古老傳以為安公乘赤驢。自襄陽檀
【現代漢語翻譯】 現代漢語譯本 孤機（法號）。在住宅後花園另建齋舍，以便時常居住。薛國公及其夫人，秉承朝廷訓誡，偶爾到山中拜訪，請教疑難問題。大業十一年五月初四，在山寺圓寂，享年八十四歲。
隋朝羅云（法號）
俗姓刑，是南郡鬆滋人。出家后隸屬於上明東寺。當時揚都的道朗法師，在興皇寺大力弘揚四論，羅云因此深入研究。十六歲時，他與同門辯論常與無常的意義，言辭溫和祥瑞，主客雙方都感到滿意暢快，眾人紛紛讚賞。道朗於是將自己穿的袈裟賞賜給他。羅云的名聲因此更加遠揚。後來跟隨福緣寺的亙法師學習，情況也是如此。於是他認為三論的精妙要旨，尚未傳到荊南地區，對家鄉的思念之情，難以抑制。而棲禪寺的陟禪師，定慧雙修，一心利益眾生，又大力幫助他。正當天下即將統一之初，學佛之人紛紛前來，聚整合為盛大的場面。總管宜陽公王世積，派遣舍人蕭子寶，對他格外敬慕。居住在龍泉寺五十多年，經常坐禪不睡覺，這難道不是難以尋覓的模範嗎？隋煬帝即位后，下詔邀請他，羅云堅決以生病為由推辭。
有個道士姓俞，講解莊子和老子的學說，胡亂引用佛教經典，聲稱他的門人慧成道行不如他。慧成前去辯論，坐定后，道士說：『人天交接，我們兩人得以相見。』慧成說：『你脫下珍貴的御服，穿上破舊的污衣，學習接近窮困和迷惑，將要開啟漸悟的教化。』又因為俞道士稱呼慧成為先生，慧成說：『如果是這樣，請去掉「先」字，仍然按照姓氏，稱呼我為俞生，可以嗎？』道士感到慚愧。道士說，門下有五百多人，都是像慧成這樣優秀的人才啊。
神山是羅云出生的地方。他曾在一個夏天在那裡安居，贍養母親。最初在上明東寺開講四經三論。該寺的法堂有十二間，是道安和曇翼所建造的。羅云的哥哥道颙也在寺里出家。曾經在安公驢廟的北面建造重閣。老人們相傳安公（道安）曾騎著紅驢，從襄陽來到檀
【English Translation】 English version Gu Ji (Dharma name). He built a separate hermitage in the backyard of his residence for occasional stays. Duke Xue and his wife, following imperial instructions, would occasionally visit the mountain to seek guidance on their doubts. On the fourth day of the fifth month of the eleventh year of the Daye era (of the Sui Dynasty), he passed away at the mountain temple at the age of eighty-four.
Luo Yun of the Sui Dynasty
His secular surname was Xing, and he was a native of Songzi in Nan Commandery. After becoming a monk, he was affiliated with the Shangming East Temple. At that time, Dao Lang of Yangdu was vigorously promoting the Four Treatises at Xinghuang Temple, so Luo Yun studied them deeply. At the age of sixteen, he debated with his fellow disciples on the meaning of permanence and impermanence, his words were gentle and auspicious, and both host and guest were satisfied and delighted, and everyone praised him. Dao Lang then rewarded him with the kasaya he was wearing. Luo Yun's reputation grew even further. Later, he studied with Dharma Master Heng of Fuyuan Temple, and the situation was the same. Therefore, he believed that the profound essence of the Three Treatises had not yet been transmitted to the Jingnan region, and his longing for his hometown was difficult to suppress. Chan Master Zhi of Qichan Temple, who cultivated both meditation and wisdom, and was dedicated to benefiting sentient beings, also greatly helped him. Just as the world was about to be unified, Buddhists came one after another, gathering into a grand scene. Chief Administrator, Duke Yiyang Wang Shiji, sent his attendant Xiao Zibao to show him special respect and admiration. He lived in Longquan Temple for more than fifty years, often sitting in meditation without sleeping. Is this not a rare model to be found? When Emperor Yang of Sui ascended the throne, he issued an edict inviting him, but Luo Yun firmly declined on the grounds of illness.
A Daoist named Yu lectured on the teachings of Zhuangzi and Laozi, and recklessly quoted Buddhist scriptures, claiming that his disciple Hui Cheng's practice was inferior to his own. Hui Cheng went to debate with him. After sitting down, the Daoist said, 'Humans and gods are connected, and we two are able to meet.' Hui Cheng said, 'You take off your precious imperial robes and put on tattered, dirty clothes, learning to approach poverty and delusion, and are about to open up the gradual teachings.' Also, because Daoist Yu addressed Hui Cheng as 'Master,' Hui Cheng said, 'If that is the case, please remove the word 'Master' and still address me as 'Yu Sheng' according to my surname, is that acceptable?' The Daoist felt ashamed. The Daoist said that there were more than five hundred people under his tutelage, all of whom were outstanding talents like Hui Cheng.
Shen Mountain is where Luo Yun was born. He once stayed there for a summer retreat, supporting his mother. He first lectured on the Four Sutras and Three Treatises at Shangming East Temple. The temple's Dharma Hall had twelve rooms, built by Dao An and Tan Yi. Luo Yun's elder brother, Dao Yong, also became a monk at the temple. He once built a double-storied pavilion north of the Donkey Temple of Duke An. The elders passed down the story that Duke An (Dao An) used to ride a red donkey from Xiangyang to Tan
溪。一夕返上明。撿校東西兩寺。及四層塔。驢廟即系驢處也。
云兄弟五人
俱出家為法師。而云其季者。大業十二年。四月二十三日。端坐遷神于龍泉寺房。壽七十五。弟子椿詵澄憩等。荊南經朱粲𡨥擾。寺多殘毀。獨龍泉完美至今。
隋法智
出家居天臺山。每謂人曰。經言。犯一吉羅。即墮地獄一中劫。又言。一稱南無阿彌陀佛。滅八十一劫生死重罪。是兩者吾將安所信哉。佛無妄語。吾其唸佛乎。乃於國清寺。兜率臺上。精勤課持。積晝夜。傲寒暑。不變常度。一日忽遍辭諸所往來者。且戒親戚。為設齋。頃之有金色光。明照數百里。時夜方半。近遠皆謂天曉。於是智遂無疾而終。
隋德山
姓山氏。年方壯。忽棄妻子。入益州之天來山。不剪鬚髮。而務息緣靜念為日用。其相狀澹泊。如得定者。嘗游竹林龍池。開悟道俗。其說曰。佛法尚清簡。而黜煩亂。故政煩則國亂心煩則意亂水清則魚石可見。神清則想倒可識。學清簡者。猶恐煩亂。而況一向汩沒于煩亂哉。后徙馬鞍山。地產毒蛇。螫人必死。然山往來。未嘗有所害。雖僮侍朝夕行。亦無遇之者。或嘗踐之。而被其螫山洗以水即愈。及還天來夏坐樹下。或為虎逐。趨避山床下。虎蹲以待。不肯去。山因解衣。臥
【現代漢語翻譯】 現代漢語譯本：溪。一夜返回上明。檢查東西兩寺，以及四層塔。驢廟就是以前養驢的地方。
云兄弟五人
都出家做了法師。云是他們中最小的。大業十二年四月二十三日，端坐圓寂于龍泉寺房中，享年七十五歲。弟子椿詵、澄憩等人。荊南經過朱粲的侵擾，寺廟大多殘破毀壞，只有龍泉寺至今完好無損。
隋朝的法智
出家住在天臺山。他經常對人說：『經書上說，犯一個吉羅（微小的罪過），就會墮入地獄一個中劫（極長的時間單位）。又說，一聲稱念「南無阿彌陀佛（皈依阿彌陀佛）」，可以消除八十一劫的生死重罪。這兩者我該相信哪個呢？佛不會說謊，我還是念佛吧。』於是他在國清寺兜率臺上，精進勤奮地念佛，日夜不停，不畏寒暑，始終如一。一天，他忽然遍辭所有往來的人，並且告誡親戚，為他設齋。不久之後，有金色的光芒，照亮了數百里。當時是半夜，遠近的人都以為天亮了。於是法智沒有疾病就去世了。
隋朝的德山
姓山，正值壯年，忽然拋棄妻子，進入益州的天來山。不剪頭髮和鬍鬚，專心致志地止息妄念，清靜身心，作為每天的功課。他的神態淡泊，好像已經得定一樣。曾經遊歷竹林龍池，開導僧人和俗人。他的說法是：『佛法崇尚清靜簡樸，摒棄煩惱雜亂。所以政治煩瑣，國家就會混亂；心煩意亂，思緒就會迷亂；水清澈，魚和石頭就能看得見；精神清明，妄想顛倒就能識別。學習清靜簡樸的人，還恐怕被煩惱雜亂所擾，更何況是那些一直沉溺在煩惱雜亂中的人呢？』後來遷居到馬鞍山，那裡盛產毒蛇，咬人必死。然而德山往來其間，從未受到傷害。即使是早晚行走的僕人，也沒有遇到過毒蛇。有人曾經踩到毒蛇，被蛇咬了，德山用水清洗傷口就好了。等到返回天來山，夏天在樹下坐禪，有時被老虎追趕，就跑到床下躲避。老虎蹲在床邊等待，不肯離去。德山於是解開衣服，躺下。
【English Translation】 English version: Creek. One night, returned to Shangming. Inspected the East and West Temples, and the four-story pagoda. The Donkey Temple was where the donkeys used to be kept.
The Yun brothers, five in number,
all became monks and Dharma masters. Yun was the youngest among them. On the 23rd day of the fourth month of the twelfth year of the Daye era (of the Sui Dynasty), he passed away peacefully in the Dragon Spring Temple, at the age of seventy-five. His disciples were Chun Shen, Cheng Qi, and others. Jingnan was disturbed by Zhu Can's invasion, and most of the temples were ruined, except for the Dragon Spring Temple, which remains intact to this day.
Sui Dynasty's Fazhi (Dharma Wisdom)
Became a monk and lived on Mount Tiantai (Heavenly Terrace Mountain). He often said to people: 'The scriptures say that committing one 'kilas' (a minor offense) will cause one to fall into hell for one 'middle kalpa' (an extremely long unit of time). It also says that reciting 'Namo Amitabha Buddha (Homage to Amitabha Buddha)' once can eliminate the heavy sins of eighty-one kalpas of birth and death. Which of these should I believe? The Buddha does not lie, so I should recite the Buddha's name.' Therefore, at the Tushita (inner sanctuary) platform of Guoqing Temple (National Purity Temple), he diligently practiced reciting the Buddha's name, day and night, regardless of the cold or heat, without changing his routine. One day, he suddenly bid farewell to all those he had contact with, and instructed his relatives to prepare a vegetarian feast for him. Soon after, there was a golden light that illuminated hundreds of miles. It was midnight, and people near and far thought it was dawn. Then, Fazhi passed away without any illness.
Sui Dynasty's Deshan (Virtue Mountain)
His surname was Shan. When he was in his prime, he suddenly abandoned his wife and children and entered Tianlai Mountain (Heavenly Arrival Mountain) in Yizhou. He did not cut his hair or beard, and devoted himself to ceasing worldly connections and cultivating quiet contemplation as his daily practice. His appearance was serene, as if he had attained samadhi (meditative absorption). He once traveled to the Bamboo Forest Dragon Pond, enlightening monks and laypeople. His teaching was: 'The Buddha-dharma values purity and simplicity, and rejects煩惱 (afflictions) and chaos. Therefore, if the government is煩惱 (troubled), the country will be chaotic; if the mind is煩惱 (troubled), the thoughts will be confused; if the water is clear, the fish and stones can be seen; if the spirit is clear, delusions can be recognized. Those who study purity and simplicity are still afraid of being disturbed by煩惱 (afflictions) and chaos, let alone those who are always immersed in煩惱 (afflictions) and chaos?' Later, he moved to Ma'an Mountain (Saddle Mountain), which was rich in poisonous snakes, whose bites were fatal. However, Shan traveled back and forth without ever being harmed. Even the servants who walked around morning and evening did not encounter them. Someone once stepped on a snake and was bitten, but Shan washed the wound with water and it healed. When he returned to Tianlai Mountain, he sat under a tree in the summer. Sometimes he was chased by a tiger and ran under his bed to hide. The tiger squatted by the bed, waiting and refusing to leave. Shan then took off his clothes and lay down.
虎前曰。床下佛。子。肉味豈勝貧道邪。虎竟去。一日其俗氏所生子來省。山曰。汝何來。子泣曰。久別。生死不相知。故一來耳。山曰。汝急去。各自覓活。再來當與杖也。間數年復來。山遽取杖將捶之。子輒執其杖。不使捶。且泣且言曰。阇黎意以為遇兒。如他人在他人可捶耶。山大笑。年九十終。旭上者。亦益州草堂寺僧也。出家業禪誦。爐香瓶水。終日燕默。而四眾敬慕之。土俗每歲。以二月八日。四月八日。士女馳騁游遨。諸僧治具接待忙遽。惟旭則晏然如故。終年九十八。
隋法顯
𡩋氏。雍之扶風人。出家事法開為師。開于元魏之季。住京兆之王寺。沉默寡慾無累於世。其禪定之趣。人莫能測。顯既久于咨承。則其所得可知矣。仁壽以日巖寺主。詔送舍利。置塔于瀧州藥王寺。反終年且八十矣。
隋明璨
生莒之沂水韋氏。家世儒素。幼習經史。年未志學即出家。逮具戒。則弱冠矣。然于住持。則論之成實。經之涅槃。講演不少置。周廢教。雖遁林澤。而明侶相從。未嘗忘所敷演。開皇初。名聞遐被。詔住京之大興善寺。仁壽初。詔送舍利。葬蔣州之棲霞。即今之攝山寺也。然嘗于江表。獲故梵經百餘卷。念欲翻譯入藏。而乏貲費。故汲汲焉。走懸箔不少怠。其弘法之志伽此
。卒于唐初。
隋僧蓋
恒州人。始業涅槃于汾洛。後計以慧浮戒。滯專攻定學。乃杖策京師。遍訪禪侶。大興善寺者。阛阓之地也。而蓋處之。終日燕默。有山深林密之想。於是論者舉高之。仁壽二年。詔送舍利塔于滄州。四年又送舍利塔于沂州。后不知所終。
隋道順
具州人。學釋涅槃。尤有悲拔慈予志。嘗以自劾繫獄中。諸囚化其講解。而善良者不勝既吏以無罪見收。非法也。因強之使去。開皇初。入京住玄法寺。詔送舍利于宋州。置塔之際。瑞應極多。
唐法應
會稽王氏子也。蚤年穎悟。出家事沙門曇崇。究研禪業。崇公化洽周朝。從者如市。而應為稱首。既而遁跡終南。飯衣松蘿。以避廢教之禍。用心空寂。彌厲。屢感鷙獸馴狎。為授歸戒。崇公深加印可。於是委其徒五百人于應聽教戒。隋開皇十二年。詔天下。妙選三學之尤者。唱導五眾。而崇于禪學。得二十五人。使遠行化。而獨推應京師寶塔寺。領三百眾。受上供養。自是聲聞益。播武德初。卒于清禪寺。春秋八十。
唐紹阇黎
姓蒲氏。梓州玄武人。其未出家時。嘗山行見子母虎。于澗中取蝦。蝦細不復可得。縱得亦莫足以止飢。紹意以為業緣所迫。其苦如此。乃嘆曰。吾身先後。等一死耳
【現代漢語翻譯】 現代漢語譯本 隋朝僧人蓋（Gai）： 恒州人。最初在汾洛研究《涅槃經》。後來認為慧學不如戒律重要，於是專攻禪定。他拄著枴杖來到京師，遍訪禪友。大興善寺地處鬧市，而蓋居住於此，終日安靜沉默，彷彿身處深山密林。因此，人們都稱讚他。仁壽二年，朝廷下詔將舍利塔送到滄州。四年，又將舍利塔送到沂州。之後便不知所終。 隋朝道順（Daoshun）： 具州人。學習研究《涅槃經》，尤其具有悲憫救拔、慈愛給予的志向。曾經因為自我彈劾而被關在監獄中，他用講解佛法感化了獄中的囚犯，而善良的人們認為他蒙冤受屈，官吏也認為他無罪，想要釋放他，但這是不合法的。於是強迫他離開。開皇初年，道順進入京城，住在玄法寺。朝廷下詔將舍利送到宋州，建造佛塔時，出現了極多的祥瑞。 唐朝法應（Faying）： 會稽王氏之子。年少時就聰穎有悟性，出家后侍奉沙門曇崇（Tanchong），深入研究禪學。曇崇公的教化普及於周朝，跟隨他的人很多，而法應是最受稱讚的。之後，他隱居在終南山，以松蘿為食，躲避廢除佛教的災禍。他更加用心於空寂，多次感動得猛禽野獸都馴服親近，併爲它們授皈依戒。曇崇公對此深加認可，於是將他的五百名弟子委託給法應，聽從他的教導。隋朝開皇十二年，朝廷下詔在天下選拔精通佛學、律學、禪學的人才，來引導大眾修行，而曇崇在禪學方面，選拔了二十五人，讓他們到各地弘揚佛法，而唯獨推薦法應到京師寶塔寺，帶領三百名僧眾，接受朝廷的供養。從此，他的聲名更加遠播。武德初年，法應在清禪寺圓寂，享年八十歲。 唐朝紹阇黎（Shaoshali）： 姓蒲，梓州玄武人。在他未出家時，曾經在山中行走，看見一隻老虎帶著幼虎在澗中捕蝦。蝦很小，已經無法滿足它們的飢餓。紹阇黎心想，這是業緣所迫，它們的痛苦如此。於是嘆息道：『我身前身後，終究都是一死啊！』
【English Translation】 English version The Monk Gai (Gai) of the Sui Dynasty: A native of Hengzhou. He initially studied the Nirvana Sutra in Fenluo. Later, he considered that wisdom was not as important as precepts, so he specialized in meditation. He went to the capital with a staff, visiting Zen friends everywhere. Daxingshan Temple was located in a bustling area, but Gai lived there, quiet and silent all day long, as if he were in a deep mountain forest. Therefore, people praised him. In the second year of Renshou, the imperial court issued an edict to send the relic pagoda to Cangzhou. In the fourth year, the relic pagoda was sent to Yizhou again. After that, his whereabouts were unknown. Daoshun (Daoshun) of the Sui Dynasty: A native of Juzhou. He studied the Nirvana Sutra, and especially had the ambition of compassionately rescuing and lovingly giving. He was once imprisoned for self-impeachment, and he transformed the prisoners in the prison by explaining the Dharma. The kind people thought he was wronged, and the officials also thought he was innocent and wanted to release him, but this was illegal. So they forced him to leave. In the early years of Kaihuang, Daoshun entered the capital and lived in Xuanfa Temple. The imperial court issued an edict to send the relics to Songzhou. When the pagoda was built, there were many auspicious omens. Faying (Faying) of the Tang Dynasty: The son of the Wang family of Kuaiji. He was intelligent and insightful at a young age. After becoming a monk, he served the Shramana Tanchong (Tanchong) and studied Zen deeply. Master Tanchong's teachings were popular in the Zhou Dynasty, and many people followed him, and Faying was the most praised. After that, he lived in seclusion in Zhongnan Mountain, eating pine and vines, to avoid the disaster of the abolition of Buddhism. He devoted himself more to emptiness and silence, and was repeatedly moved by fierce beasts that became tame and close, and he gave them refuge precepts. Master Tanchong deeply approved of this, so he entrusted his five hundred disciples to Faying to listen to his teachings. In the twelfth year of Kaihuang in the Sui Dynasty, the imperial court issued an edict to select talents who were proficient in Buddhist studies, Vinaya, and Zen throughout the country to guide the public in practice. Tanchong selected twenty-five people in Zen studies and sent them to various places to promote the Dharma, and he only recommended Faying to Baota Temple in the capital, leading three hundred monks to receive offerings from the imperial court. From then on, his reputation spread even further. In the early years of Wude, Faying passed away at Qingchan Temple at the age of eighty. Shaoshali (Shaoshali) of the Tang Dynasty: His surname was Pu, and he was from Xuanwu in Zizhou. Before he became a monk, he once walked in the mountains and saw a tiger with its cubs catching shrimp in a stream. The shrimp were small and could no longer satisfy their hunger. Shaoshali thought that this was due to karmic causes, and their suffering was so great. So he sighed, 'Whether before or after my life, it is all just death!'
。不如捐以濟其餓。為有益於物也。乃裸臥虎前。虎輒避去。無所損傷。
既剃落受具戒。尤謹操行。大業初。汝州境。多虎暴。道路非三五十人群聚。不敢行。紹聞之。因至其地。苫覆久坐。以待噬。虎遠引。境遂安靜。年百九歲而終。其將終也。謂弟子曰。吾欲露屍。以施諸蟲鳥。然生且嫌我。而況死乎。必樊之無遺盡。弟子不忍用其言。而用其志。委尸月餘。凡異類卒莫侵敗。竟收之以葬。
唐保恭
姓崔氏。青州人。晉永嘉南渡。居建鄴。父超道。本州刺史。恭年十一。炅法師使誦觀音經。初夜一時即能覆誦。遂許出家。會炅逝去。頃之夢。兩蛇從炅足出。入恭足。而覺。自爾神志異常日。即依開善徹法師。聽成實論。而徹以義疏。使習復之。其文如蠅頭。一領八紙。曾無遺忘。同學五百。莫不推伏。既受具。稟定業于慧曉禪師。又問成實疑沮于高昌嵩公。因從究地持十地。不逾年。大義洞明。而前疑冰釋。乃約地持以制行。而專講法華。陳至德初。攝山慧布歸自北鄴。相邀造棲霞寺。以弘禪宗。布亡誘掖加謹。隋仁壽末。獻后崩。詔入京。為禪定道場主綱正僧任。齊王暕。乞授戒。施衣五百領。皆分散無所畜。國初避地藍田之悟真寺。武德二年。詔仍舊僧任。改禪定。為大莊嚴寺。且舉
【現代漢語翻譯】 現代漢語譯本：不如捐出食物來救濟他們的飢餓，這樣對眾生才是有益的。他曾經赤身躺在老虎面前，老虎卻避開了，沒有受到任何損傷。
剃度受了具足戒后，他更加謹慎自己的操行。大業初年，汝州境內經常有老虎傷人，路上非三五十人聚集不敢行走。紹聞聽說了這件事，就到那個地方，用草蓆覆蓋身體久坐，等待老虎來吃他。老虎遠遠地避開了，境內於是安靜了下來。他活到一百零九歲去世。臨終時，他對弟子們說：『我想要暴露屍體，用來施捨給蟲鳥。然而活著的時候尚且嫌棄我，更何況死了呢？一定要用籬笆圍起來不要留下任何殘餘。』弟子們不忍心用他的話，而用了他的志向，把屍體放置了一個多月，各種異類最終都沒有侵犯破壞，最終才收斂安葬。
唐朝的保恭（Baogong of Tang Dynasty，唐朝人名）
姓崔，是青州人。晉朝永嘉年間南渡，居住在建鄴。父親崔超道，是本州刺史。保恭十一歲時，炅法師讓他誦讀觀音經，第一個晚上就能背誦。於是答應他出家。恰逢炅法師去世。不久后，他夢見兩條蛇從炅法師的腳下出來，進入保恭的腳中，醒來后，他的精神和志向與往常不同。於是依止開善寺的徹法師，聽講《成實論》。徹法師用義疏，讓他學習複習，書上的文字像蒼蠅頭一樣小，一領有八張紙，他沒有遺忘。同學五百人，沒有不推崇佩服的。受了具足戒后，向慧曉禪師稟受定業，又向高昌的嵩公詢問《成實論》的疑難之處，於是跟隨他研究《地持論》和《十地經》，不到一年，大義洞明，之前的疑惑也像冰一樣融化了。於是用《地持論》來約束自己的行為，而專門講《法華經》。陳朝至德初年，攝山的慧布從北鄴回來，邀請他建造棲霞寺，來弘揚禪宗。慧布去世后，他更加謹慎地誘導幫助。隋朝仁壽末年，獻後去世，皇帝下詔讓他入京，擔任禪定道場的主綱正僧。齊王楊暕，請求他授戒，佈施了五百件衣服，他都分散給別人，沒有積蓄。隋朝末年爲了躲避戰亂，到藍田的悟真寺。唐朝武德二年，皇帝下詔讓他恢復原來的僧職，將禪定道場改為大莊嚴寺，並且推舉
【English Translation】 English version: It would be better to donate food to relieve their hunger, as this would be beneficial to all beings. He once lay naked in front of a tiger, but the tiger avoided him, and he suffered no harm.
After being ordained and receiving the full precepts, he was even more careful in his conduct. In the early years of the Daye era, tigers often harmed people in the territory of Ruzhou, and people did not dare to travel on the roads unless they gathered in groups of thirty or fifty. When Shao Wen heard of this, he went to that place, covered his body with straw mats, and sat for a long time, waiting for the tiger to eat him. The tiger avoided him from afar, and the territory became peaceful. He lived to be one hundred and nine years old before passing away. As he was dying, he said to his disciples, 'I want to expose my corpse to be given to insects and birds. However, even when I am alive, they dislike me, let alone when I am dead? Be sure to enclose it with fences without leaving any remnants.' The disciples could not bear to use his words, but used his aspiration, and left the corpse for more than a month, and various kinds of creatures ultimately did not invade or destroy it, and finally they collected it for burial.
Baogong (Baogong of Tang Dynasty, a person's name in the Tang Dynasty) of the Tang Dynasty
His surname was Cui, and he was from Qingzhou. During the Yongjia period of the Jin Dynasty, he crossed south and lived in Jianye. His father, Cui Chaodao, was the governor of this state. When Baogong was eleven years old, Dharma Master Jiong asked him to recite the Avalokitesvara Sutra, and he was able to recite it from memory on the first night. So he agreed to let him become a monk. It happened that Dharma Master Jiong passed away. Soon after, he dreamed that two snakes came out of Dharma Master Jiong's feet and entered Baogong's feet, and when he woke up, his spirit and aspirations were different from usual. So he relied on Dharma Master Che of Kaisan Temple to listen to the Treatise on the Establishment of Truth (Cheng Shi Lun). Dharma Master Che used commentaries to have him study and review it. The writing on the book was as small as fly heads, and one volume had eight pages, but he did not forget anything. Among the five hundred classmates, none did not admire and submit to him. After receiving the full precepts, he reported his fixed karma to Chan Master Huixiao, and also asked Master Song of Gaochang about the doubts in the Treatise on the Establishment of Truth, so he followed him to study the Treatise on the Stages of the Earth (Di Chi Lun) and the Ten Stages Sutra (Shi Di Jing). In less than a year, the great meaning became clear, and the previous doubts melted away like ice. So he used the Treatise on the Stages of the Earth to restrain his behavior, and specialized in lecturing on the Lotus Sutra. In the early years of the Zhide era of the Chen Dynasty, Huibu of Sheshan returned from Beiye and invited him to build Qixia Temple to promote Chan Buddhism. After Huibu passed away, he more carefully guided and helped. At the end of the Renshou era of the Sui Dynasty, Empress Xian passed away, and the emperor issued an edict for him to enter the capital to serve as the chief of the Chan Ding Dojo. Prince Yang Jian of Qi requested him to give him precepts and donated five hundred pieces of clothing, which he distributed to others without accumulating any. At the end of the Sui Dynasty, in order to avoid the war, he went to Wuzhen Temple in Lantian. In the second year of the Wude era of the Tang Dynasty, the emperor issued an edict for him to restore his original monastic position, changed the Chan Ding Dojo to Dazhuangyan Temple, and promoted
十大德統攝。當時猶顧望。未遽應。詔高祖使趣起恭而諸公稍進。四年十二月十九日。卒于大莊嚴寺。壽八十。葬于京郊之西南。秘書監蕭德言銘。其碑。
初恭嘗山行。直過虎所踞地。無少懼色。楊玄感之亂。或誣恭預其謀。方升座豎義。而兵刃突入捕逮。眾驚駭欲散。恭徐曰。自省無他。俟講罷。當就辨也。其度量如此。
唐法祥
同州人。童稚出家。冠年登具。逮周廢教。即于祿以自活。而誦禮不輟。僚佐嘉。其誠其使長將上名臺省。顯擢之。固辭。隋興。重剃染。住大興國寺。性高爽。不事幽蔽。所居房。悉使洞開前後門。坐臥一床。當風而處。寒暑不易。餘三十年。道俗問訊。非俟其誦經終卷。不敢。輒爾雖問。亦不加答。嘗染傷寒。或勸之藥療。弗受。又患痢。勸者如之。乃曰痢者水也。我能治之。便啖乾飯。武德七年。久病起坐。微有聲曰。佛像佛像。侍者回視之。則見西壁尊儀。光明宛具。又聞香樂。少時卒。葬城東隅。
唐僧定
丹陽人。始學成實。討索勞劇。遂感風癘。因嘆以為形既廢於世矣。盍亦歸心禪寂乎。居鐘山。日啜粳米白粥一杯。常坐不臥。以待殂殞。閱數年。所苦悉瘥。支體面目。一時光潔。鬚髮並生。而眉特秀異。長可寸許。室中虎跡成蹊。略無
【現代漢語翻譯】 現代漢語譯本： 十大德（指精通佛教經典的十位高僧）推舉他。當時他還顧慮觀望，沒有立刻答應。詔令高祖派人催促他出山，各位官員也逐漸勸進。貞觀四年十二月十九日，圓寂于大莊嚴寺，享年八十歲，安葬在京城郊外的西南方。秘書監蕭德言為他撰寫了墓誌銘。 當初，恭法師曾經在山中行走，直接經過老虎佔據的地方，沒有絲毫的懼色。楊玄感作亂時，有人誣陷恭法師參與了叛亂。當他正在講座上闡述義理時，士兵突然闖入逮捕他。眾人驚慌想要逃散，恭法師從容地說：『我自省沒有參與其他事情，等講座結束，我自會去辯白。』他的度量就是如此。 唐 法祥（唐代僧人） 同州人。年幼時出家，成年後受具足戒。周朝滅佛時，便以俸祿來維持生計，但誦經禮佛從未停止。地方官員讚賞他的誠心，長官打算向朝廷舉薦他，但他堅決推辭。隋朝建立后，重新剃度出家，住在大興國寺。性格高尚豪爽，不隱瞞自己的行為。所居住的房間，都打開前後門，只睡一張床，迎風而坐，寒暑都不改變。三十多年來，僧俗前來問候，都要等他誦完一卷經書，才敢發問。即使發問，他也不回答。曾經感染傷寒，有人勸他用藥物治療，他不接受。又患痢疾，勸他的人也一樣。於是他說：『痢疾是水病，我能治好它。』便吃乾飯。武德七年，久病之後起身坐著，微微發出聲音說：『佛像，佛像。』侍者回頭看，就看見西墻上的佛像，光明完整地顯現。又聽到香樂的聲音，不久就圓寂了，安葬在城東角。 唐 僧定（唐代僧人） 丹陽人。起初學習成實宗，研討探索非常辛苦，於是得了風病。因此感嘆說，既然身體已經被世俗所拋棄，何不歸心禪定呢？住在鐘山，每天只喝一杯粳米白粥，經常坐著不睡覺，等待死亡。過了幾年，所患的疾病全部痊癒，身體和麵容，一時變得光潔，鬚髮都長了出來，而且眉毛特別秀美，長約一寸多。房間里老虎的足跡很多，幾乎沒有...
【English Translation】 English version: He was recommended by the Ten Virtuous Ones (referring to ten eminent monks proficient in Buddhist scriptures). At that time, he was still hesitant and observing, not immediately agreeing. The edict ordered Emperor Gaozu to send someone to urge him to come out of the mountains, and the officials gradually persuaded him to advance. On the nineteenth day of the twelfth month of the fourth year of the Zhenguan era, he passed away at the Dazhuangyan Temple, at the age of eighty, and was buried in the southwest of the capital's suburbs. Xiao Deyan, the Secretary-General, wrote his epitaph. Initially, Dharma Master Gong once walked in the mountains, directly passing through the area occupied by a tiger, without the slightest fear. During the rebellion of Yang Xuangan, someone falsely accused Dharma Master Gong of participating in the rebellion. When he was expounding the principles on the lecture platform, soldiers suddenly broke in to arrest him. The crowd panicked and wanted to flee, but Dharma Master Gong calmly said, 'I reflect on myself and have not participated in other matters. After the lecture is over, I will go to defend myself.' Such was his magnanimity. Tang Faxiang (A Tang Dynasty Monk) He was from Tongzhou. He became a monk in his childhood and received the full precepts when he came of age. When the Zhou Dynasty abolished Buddhism, he maintained his livelihood with his salary, but he never stopped reciting scriptures and paying homage to the Buddha. Local officials admired his sincerity, and the chief official intended to recommend him to the court, but he firmly declined. After the establishment of the Sui Dynasty, he was tonsured again and lived in the Daxingguo Temple. He was of noble and forthright character, and did not conceal his actions. The rooms he lived in all had the front and back doors open, and he slept on only one bed, sitting facing the wind, unchanging in cold or heat. For more than thirty years, monks and laypeople came to inquire, but they did not dare to ask until he had finished reciting a volume of scripture. Even if they asked, he would not answer. He once contracted typhoid fever, and some people advised him to take medicine, but he refused. He also suffered from dysentery, and those who advised him were the same. Then he said, 'Dysentery is a water disease, I can cure it.' Then he ate dry rice. In the seventh year of the Wude era, after being ill for a long time, he got up and sat down, and said in a low voice, 'Buddha image, Buddha image.' The attendant looked back and saw the Buddha image on the west wall, appearing completely bright. He also heard the sound of incense music, and soon passed away, and was buried in the eastern corner of the city. Tang Sengding (A Tang Dynasty Monk) He was from Danyang. At first, he studied the Chengshi School, and the research and exploration were very hard, so he contracted wind disease. Therefore, he sighed and said, since the body has been abandoned by the world, why not return to meditation? He lived in Zhongshan, drinking only a cup of japonica rice porridge every day, often sitting and not sleeping, waiting for death. After a few years, all the diseases he suffered from were cured, and his body and face became clean and bright, and his beard and hair grew out, and his eyebrows were particularly beautiful, about an inch long. There were many tiger tracks in the room, almost no...
詟忤。或想慮乍浮。則通夕游步。不間榛莽。獷獸鷙禽。見等同類。隋初詔住京師新道場。不赴。既而又詔。授上歸戒。亦辭不赴。嘗傷寒劇甚。而悉屏飲食。危坐如故。至三日。弟子保恭恐其殆。請稍以飲食自持。亟揮去。徐曰。以法為藥。顧不可歟。滿七日所苦頓痊。大業之季。徙居終南太和寺。盜夜入其室。定坐不為動。盜曰。豈聞世有奴賊乎。定曰。吾郎賊且不懼。況奴賊哉。盜剝其衣。即脫予。無吝色。將挽取其所坐氈。定輒不肯。曰吾一冬惟賴此爾。鄉欲持去。寧殺我。盜相視而止。武德七年六月。以微疾坐逝。壽八十餘。
唐滿意
史未詳其姓氏。鄉里武德之季。鄴都法礪律師。方作疏解。曇無德律。意遂摳衣從之。見聞既博。造詣亦深。於是致徒講導者。餘三十載。而觀音大亮。越州曇一。出其門矣。
唐慧皓
陸安人。幼入道門。即懷遠量。希崇大品。情阻未申。時苞山明法師繼緒興皇。世稱郢匠。因從之咨稟焉。年方有立。遂為眾弘演。自爾受業分鐙。不可勝紀。然以為楚服既殷。岷邦未洽。隋大業間。溯江而上。道于成都。大張法席。或徙梓綿隨方開導。儔侶之繁。愈於前日。稍有謗其以異術惑眾者。語聞。武德初。詔窮治。事雖不實。而皓亦南歸矣。仍厭鄉里囂煩
【現代漢語翻譯】 現代漢語譯本 詟忤（zhé wǔ，害怕違逆）。有時思緒紛亂，便整夜遊走，不避開荒野草地。對待兇猛的野獸和鳥類，都視作同類。隋朝初年，朝廷下詔讓他住持京城的新道場，他不應允。後來又下詔，要授予他上歸戒（佛教戒律），他也推辭不接受。曾經身患重傷寒，卻完全不吃不喝，端坐如常。過了三天，弟子保恭擔心他有危險，請求他稍微吃點東西維持體力，他連忙揮手拒絕，緩緩地說：『以佛法為藥，難道不可以嗎？』過了七天，病痛完全痊癒。大業末年，遷居到終南山的太和寺。有盜賊夜裡進入他的房間，他安然端坐不動。盜賊說：『難道你沒聽說過世上有奴賊嗎？』他說：『我連官賊都不害怕，何況是奴賊呢？』盜賊剝他的衣服，他就脫下來給他們，沒有吝惜之色。盜賊想要拿走他坐的氈子，他堅決不肯，說：『我整個冬天就靠這個了。你們如果想拿走，寧可殺了我。』盜賊互相看了看就停止了。武德七年六月，因輕微疾病坐化圓寂，享年八十多歲。
唐 滿意
史書沒有詳細記載他的姓氏和籍貫。武德年間，鄴都的法礪律師正在撰寫疏解曇無德律（Dharmaguptaka-vinaya，佛教律藏的一部）的著作，滿意於是整理衣襟跟隨他學習。見聞廣博，造詣也很深。因此招收門徒講經說法，持續了三十多年。觀音大亮（Guānyīn Dàliàng）和越州曇一（Tányī）都是他的弟子。
唐 慧皓
陸安人。從小進入佛門，就懷有遠大的志向，希望崇尚大乘佛法。因為種種原因未能如願。當時苞山（Bāoshān）的明法師（Míngfǎ Fǎshī）繼承興皇寺（Xīnghuáng Sì）的傳統，世人稱他為郢匠（yǐng jiàng，比喻技藝精湛的人）。於是慧皓就去向他請教。剛成年，就為大眾弘揚佛法。從此以後，前來受業學習的人數不勝數。但他認為楚地（Chǔ dì）的佛法已經很興盛，而岷江流域（Mín Jiāng liúyù）還沒有普及。隋朝大業年間，他沿江而上，在成都弘揚佛法，廣設講壇。或者遷徙到梓州（Zǐzhōu）、綿州（Miánzhōu）等地，隨處開導。跟隨他的人比以前更多。後來有人誹謗他用妖術迷惑眾人。這話傳到了朝廷，武德初年，朝廷下詔嚴查。事情雖然不實，但慧皓還是南歸了。仍然厭惡家鄉的喧囂煩擾。
【English Translation】 English version Zhe Wu (zhé wǔ, being afraid of disobedience). Sometimes, when thoughts were chaotic, he would wander all night, not avoiding the wilderness. He treated fierce beasts and birds as his own kind. At the beginning of the Sui Dynasty, the court issued an edict for him to preside over the new monastery in the capital, but he did not accept. Later, another edict was issued to grant him the higher precepts, but he also declined. Once, he suffered from a severe cold, but he completely abstained from food and drink, sitting upright as usual. After three days, his disciple Bao Gong (Bǎo Gōng) worried that he was in danger and asked him to eat something to sustain himself, but he quickly waved him away and said slowly, 'Is it not possible to use the Dharma as medicine?' After seven days, the pain was completely healed. At the end of the Daye era, he moved to Taihe Temple (Tài hé sì) in Zhongnan Mountain (Zhōngnán Shān). A thief broke into his room at night, but he sat still and did not move. The thief said, 'Have you not heard that there are slave thieves in the world?' He said, 'I am not even afraid of official thieves, let alone slave thieves.' The thief stripped his clothes, and he took them off and gave them away without any reluctance. The thief wanted to take the felt he was sitting on, but he firmly refused, saying, 'I rely on this for the whole winter. If you want to take it away, you might as well kill me.' The thieves looked at each other and stopped. In June of the seventh year of the Wude era, he passed away peacefully due to a minor illness, at the age of eighty-odd.
Tang Manyi (Táng Mǎnyì)
Historical records do not detail his surname and origin. During the Wude era, Lawyer Fali (Fǎlì Lǜshī) of Yedu (Yèdū) was writing a commentary on the Dharmaguptaka-vinaya (Tánwúdé lǜ, one of the Buddhist Vinaya collections), so Manyi tidied his clothes and followed him to study. He had extensive knowledge and deep attainments. Therefore, he recruited disciples to lecture on the Dharma for more than thirty years. Guanyin Daliang (Guānyīn Dàliàng) and Tanyi (Tányī) of Yuezhou (Yuèzhōu) were his disciples.
Tang Huihao (Táng Huìhào)
A native of Luan (Lù'ān). He entered the Buddhist order at a young age and had great aspirations, hoping to admire the Mahayana Dharma. Due to various reasons, he was unable to fulfill his wishes. At that time, Dharma Master Mingfa (Míngfǎ Fǎshī) of Baoshan (Bāoshān) inherited the tradition of Xinghuang Temple (Xīnghuáng Sì), and the world called him a 'Ying craftsman' (yǐng jiàng, a metaphor for someone with exquisite skills). Therefore, Huihao went to him for guidance. As soon as he came of age, he began to propagate the Dharma to the masses. From then on, the number of people who came to study and learn from him was countless. However, he believed that the Dharma in the Chu region (Chǔ dì) was already very prosperous, while it had not yet been popularized in the Min River basin (Mín Jiāng liúyù). During the Daye era of the Sui Dynasty, he went up the river and propagated the Dharma in Chengdu (Chéngdū), setting up lecture halls. Or he moved to Zizhou (Zǐzhōu), Mianzhou (Miánzhōu) and other places, guiding people everywhere. The number of his followers was even greater than before. Later, someone slandered him for using witchcraft to bewilder the public. When this was heard by the court, at the beginning of the Wude era, the court issued an edict to investigate thoroughly. Although the matter was not true, Huihao still returned south. He still disliked the noise and disturbance of his hometown.
。尋屏跡西山之陰。閱五載。陶練中觀。未幾。道俗思慕。造山迎致。貞觀七年。卒于鄉里之方等寺。壽八十有七。
皓行己嚴潔。日止一粲。隨得輒啖。不限朝中。不待營丐。
其體羸瘁。若不勝衣者。在蜀時。門人道勤。患其不任。陰告外。辨厚供。供至。皓怪其異常。詰知其由。即斥勤出。不共住。曰邪命之食。惡可御也。故平居凡檀越送供豐美。悉命入僧如律。
新修科分六學僧傳卷第十七 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十八
浙東沙門 曇噩 述
忍辱學
攝念科(二)
唐慧蕭
世出彭城劉氏。后徒許之長葛。今為長葛人。祖父襲儒素。蕭年十八。以詩禮充郡賦。非其志也。遂依師于嵩高山出家。戒撿嚴潔。尤為鄉里宿碩。所推許。開皇初。遊學鄴中。貫練眾部。偏宗四分。久居泰山靈巖寺。后還中嶽。侍養其師。而龍門明朗。河東持律之有聲者。聞蕭之風。不遠從之。朗于蕭齒加長。而常以兄視蕭。其相忘于道如此。既而蕭之師。獲以天年終。於是朗請俱返龍門定林寺時馬頭山僧善禪師。方習靜定林。因與弘暢毗尼。殊有可樂者。仁壽中。嘗坐夏黃頰山中。或亡命從求匿
【現代漢語翻譯】 現代漢語譯本：他前往西山隱居，尋找他的軌跡。經過五年的時間，他專心致志地修習中觀。不久之後，當地的僧俗民眾思念他，便前往山中迎接他回來。貞觀七年，他在家鄉的方等寺圓寂，享年八十七歲。
皓法師的言行舉止非常嚴謹清廉，每天只吃一頓飯，隨緣得到什麼就吃什麼，不限定在早晨或中午，也不等待別人去乞討食物。
他的身體非常瘦弱，看起來好像承受不住衣服的重量。在蜀地的時候，他的弟子道勤，擔心他營養不夠，就私下告訴外面的人，準備豐厚的供養。供養送到后，皓法師覺得很奇怪，追問之下知道了原因，立刻斥責道勤離開，不和他住在一起，說：『邪命之食，怎麼可以吃呢？』所以平時凡是檀越（dānyuè，施主）送來的豐盛供養，他都全部按照戒律分給僧眾。
新修科分六學僧傳卷第十七 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十八
浙東沙門（shāmén，出家修道的人）曇噩（Tán è）述
忍辱學
攝念科(二)
唐慧蕭（Huì xiāo）
慧蕭出生于彭城劉氏，後來遷居到許州的長葛，現在是長葛人。他的祖父世代都是讀書人。慧蕭十八歲時，憑藉詩書禮儀在郡里充當賦役，但這並不是他的志向。於是他依止嵩高山的師父出家。他持戒嚴謹清廉，尤其受到鄉里德高望重的人的推崇。開皇初年，他到鄴中游學，精通各個部類的經典，尤其專精於四分律。他長期居住在泰山靈巖寺。後來回到中嶽，侍奉供養他的師父。當時龍門山的明朗（Mínglǎng）法師，是河東地區持律有聲望的人，聽說了慧蕭的德行，不遠千里前來向他學習。明朗法師的年齡比慧蕭大，但常常把慧蕭當做兄長看待。他們彼此忘形於道，就是這樣。不久之後，慧蕭的師父，享盡天年而終。於是明朗法師邀請慧蕭一同返回龍門定林寺。當時馬頭山的僧人善禪師（Shàn chánshī），正在定林寺修習禪定，因此和慧蕭一起弘揚毗尼（píní，律藏），非常快樂。仁壽年間，慧蕭曾經在黃頰山中坐禪，有時有逃亡的人前來請求庇護。
【English Translation】 English version: He went to the western mountains to seek traces of seclusion. After five years, he devoted himself to the practice of Madhyamaka (middle way philosophy). Before long, monks and laypeople missed him and went to the mountains to welcome him back. In the seventh year of the Zhenguan era, he passed away at Fangdeng Temple in his hometown, at the age of eighty-seven.
The Venerable Hao's conduct was strict and pure. He ate only one meal a day, taking whatever he received, without limiting it to morning or noon, and without waiting for others to beg for food.
His body was very weak, as if he could not bear the weight of his clothes. When he was in Shu, his disciple Daoqin (Dàoqín), worried that he was not getting enough nutrition, secretly told outsiders to prepare generous offerings. When the offerings arrived, the Venerable Hao found it strange, and after questioning, he learned the reason. He immediately rebuked Daoqin and told him to leave, refusing to live with him, saying, 'How can one partake of food obtained through wrong livelihood?' Therefore, whenever benefactors (dānyuè) sent abundant offerings, he would distribute them to the Sangha (monastic community) according to the Vinaya (monastic rules).
Newly Compiled Classified Biographies of Monks of the Six Schools, Volume 17 卍 Newly Continued Tripitaka, Volume 77, No. 1522, Newly Compiled Classified Biographies of Monks of the Six Schools
Newly Compiled Classified Biographies of Monks of the Six Schools, Volume 18
Compiled by Shramana (Buddhist monk) Tan'e (Tán è) of Eastern Zhejiang
The Study of Patience
Section on Mindfulness (2)
Tang Dynasty, Huixiao (Huì xiāo)
Huixiao was born into the Liu family of Pengcheng, and later moved to Changge in Xu Prefecture, now a native of Changge. His grandfather and ancestors were scholars. At the age of eighteen, Huixiao served in the prefecture, fulfilling tax duties through his knowledge of poetry and rites, but this was not his aspiration. Therefore, he followed a teacher at Mount Songgao and became a monk. He strictly observed the precepts and was highly respected by the elders of his hometown. At the beginning of the Kaihuang era, he traveled to Yecheng to study, mastering various sections of the scriptures, especially specializing in the Four-Part Vinaya. He resided at Lingyan Temple on Mount Tai for a long time. Later, he returned to Mount Zhongyue to serve and care for his teacher. At that time, the Venerable Minglang (Mínglǎng) of Longmen Mountain, who was renowned in Hedong for upholding the Vinaya, heard of Huixiao's virtue and traveled far to learn from him. Although Minglang was older than Huixiao, he always treated Huixiao as an elder brother. Such was their mutual devotion to the Dharma. Soon after, Huixiao's teacher passed away peacefully. Thereupon, Minglang invited Huixiao to return to Dinglin Temple in Longmen together. At that time, the monk Shanshan (Shàn chánshī) of Matou Mountain was practicing meditation at Dinglin Temple, and thus he and Huixiao propagated the Vinaya (píní, monastic discipline) together, which was very joyful. During the Renshou era, Huixiao once sat in meditation in the Huangjia Mountains, and sometimes fugitives would come seeking refuge.
。事發覺。督逮蕭急。會朗善並物故。孑然莫解援。晉川道積神素道杰者。法門之英彥也。乃南邁投之。留連累載。大業之季。法令猬毛起。蕭既以罪削除名貫。因復遍游中條王屋諸山。河東郡承丁榮。請居仁壽。使于中原版蕩之際。開護生止教之科。則其用心亦仁矣。義寧中。劇盜陷河東而仁壽闡演自若。貞觀十四年終。壽七十三。蕭素篤誼襟每念朗善之好。雖登高眺遠。以散情結。然情之所向。愈益悲慟。
平生開涅槃。僅十過。猶恨于大乘無功。讀華嚴數年。有請為眾敷弘者。則曰吾尚未知經意。於戲諒哉。
唐空藏
姓王氏。其先晉陽人。及藏之時。乃徙于雍州之新豐古藉焉。藏在孕。母于葷酒鮮腥。無所御。及生。岐嶷異常。年十九。從父母求出家。父母不許。因俯伏其前者七日。父母患之。聽其所往。即入藍田。負兒山中剃落。得面六斗。日啖不輟。歷三年猶有餘。由爾禪誦。罔替晝夜。后依判法師。住龍池寺。探窮涅槃三論之指。日誦萬言。計其億持。前後總得三百餘卷。大業初。詔住禪定寺。皇朝建立金城坊之會昌寺。又詔居之。然藏性嗜幽僻。志靜嘿。每歲仲春。輒優遊山水間。遂卜築玉泉。為投老計。說導不疲。開悟愈廣。后以亢旱禱祈。枯泉復涌。夏分常行方等懺法。日禮
【現代漢語翻譯】 現代漢語譯本：事情敗露后，官府緊急逮捕蕭某。恰逢朗善和並物故去世，孤立無援。晉川道積寺的神素道杰，是佛門中的英才，於是蕭某南下投奔他，一連住了好幾年。大業年間，法令嚴苛如猬毛般豎起。蕭某因為罪過被削除官職，於是又遊歷中條山、王屋山等山。河東郡的承丁榮，請他住在仁壽，使他在中原戰亂之際，開設護生和停止殺戮的教化，他的用心真是仁慈啊。義寧年間，盜賊攻陷河東，而仁壽的教化依然如常進行。貞觀十四年去世，享年七十三歲。蕭某一向與朗善友誼深厚，常常思念他的好處，即使登高遠望，想以此來排遣心中的鬱結，然而感情的寄託，卻更加悲痛。
平生講解《涅槃經》，僅僅十多次，還遺憾自己對於大乘佛法沒有貢獻。讀《華嚴經》數年，有人請他為大眾講解，他就說：『我還沒有理解經文的含義。』唉，真是誠實啊。
唐朝的空藏（法號），姓王氏，他的祖先是晉陽人。到空藏出生的時候，才遷居到雍州的新豐古縣。空藏在母親懷孕的時候，他的母親對於葷腥的食物，一概不吃。等到出生后，聰明異常。十九歲時，向父母請求出家，父母不允許。於是俯伏在父母面前七天，父母為此感到憂慮，聽從了他的意願。隨即進入藍田的負兒山中剃度出家，得到六斗麵粉，每天不停地吃，過了三年還有剩餘。從此禪修誦經，日夜不停。後來依止判法師，住在龍池寺，探究《涅槃經》和《三論》的要旨，每天誦讀萬言，計算他所記憶的，前後總共有三百多卷。大業初年，朝廷下詔讓他住在禪定寺。皇朝建立金城坊的會昌寺，又下詔讓他居住。然而空藏天性喜歡幽靜偏僻，志向是安靜沉默。每年仲春時節，總是悠閒地遊玩于山水之間，於是選擇在玉泉築室，作為養老的打算。說法引導不知疲倦，開悟的人越來越多。後來因為乾旱而祈禱，枯竭的泉水又重新涌出。夏季常常舉行方等懺法，每天禮拜
【English Translation】 English version: After the matter was exposed, the officials urgently arrested Xiao. It happened that Langshan (name of a person, meaning 'bright goodness') and Bingwugu (name of a person) had passed away, leaving him isolated and without help. Shensu Daojie (name of a monk, meaning 'divine simplicity, path outstanding') of Daoji Temple in Jinchuan was an elite figure in Buddhism. Therefore, Xiao went south to seek refuge with him, staying for several years. During the Daye era, laws were as harsh as porcupine quills. Xiao was stripped of his official position due to his crime, and he then traveled extensively through the Zhongtiao, Wangwu, and other mountains. Cheng Dingrong of Hedong Prefecture invited him to reside in Renshou, where he initiated teachings on protecting life and ceasing killing during the turbulent times in the Central Plains. His intentions were truly benevolent. During the Yining era, bandits captured Hedong, but the teachings of Renshou continued as usual. He passed away in the fourteenth year of the Zhenguan era at the age of seventy-three. Xiao had always had a deep friendship with Langshan and often missed his goodness. Even when climbing to high places and gazing into the distance to dispel his sorrow, his emotions only grew more painful.
Throughout his life, he lectured on the Nirvana Sutra only about ten times, still regretting that he had not contributed to Mahayana Buddhism. After reading the Avatamsaka Sutra for several years, when someone asked him to expound it for the public, he said, 'I have not yet understood the meaning of the sutra.' Alas, how sincere!
Kongzang (Dharma name, meaning 'empty store') of the Tang Dynasty, whose surname was Wang, his ancestors were from Jinyang. At the time of Kongzang's birth, they moved to Xinfeng Ancient County in Yongzhou. When Kongzang was in his mother's womb, his mother abstained from all meat and fish. After he was born, he was exceptionally intelligent. At the age of nineteen, he asked his parents for permission to become a monk, but they refused. So he prostrated before them for seven days, causing them distress, and they granted his wish. He immediately entered Fuer Mountain in Lantian to be tonsured, obtaining six dou (unit of measurement) of flour, which he ate continuously every day, and there was still some left after three years. From then on, he practiced meditation and chanted sutras day and night. Later, he relied on Dharma Master Pan, residing in Longchi Temple, exploring the essence of the Nirvana Sutra and the Three Treatises, reciting ten thousand words every day, and he memorized a total of more than three hundred scrolls. In the early years of the Daye era, the imperial court ordered him to reside in Chan Ding Temple. When the imperial court established Huichang Temple in Jincheng Ward, they again ordered him to reside there. However, Kongzang was naturally fond of quiet and secluded places, and his ambition was to be peaceful and silent. Every year in mid-spring, he would leisurely wander among the mountains and rivers, and then chose to build a house in Yuquan as a plan for his old age. He tirelessly preached and guided, and more and more people became enlightened. Later, due to drought, he prayed, and the dried-up spring gushed forth again. In summer, he often performed the Fangdeng Repentance Dharma, and he worshiped daily.
賢劫佛名。坐而不臥。垂二十年。貞觀十六年五月十二日。終於會昌。春秋七十有四。遺命以尸施飛走。后復收其餘骸。起塔于龍池寺側。金紫光祿大夫衛尉卿于志寧述文樹碑。
唐法護
其先趙郡趙氏。祖康為濟陰守。子孫家焉。隋初有趙恒者。以秀才。偕清河崔汪擢第。時號四聦。即其父也。年十二。連丁父母憂。哀慟氣絕者數四。服除。欲造河北。從名儒受業。遇勝緣。輒剃落。無難色。七日覆誦凈名。尋聽毗曇于志念法師。聽成實於法彥法師。登具之後。隨究律部。復從嵩論師于彭城。采治攝論。由是以攝論命家大業三年。應詔住化遠寺。俄又詔住慧日寺。時年三十二。常講中觀涅槃攝論。今上在秦邸。別請名德五人。護居其列。始攝論新本出。或以其確削。不足依任。而護獨得於心。及唐論行良合。人以為有先見之明云。貞觀十二年。詔住天宮寺。仍知寺任。十七年七月二十一日。卒于寺房。壽六十八。撰攝論指歸二十餘篇。行世。
護性樸直。而好道術。每服金石藥。至是大發。悶亂者數日。門人慞惶。夜詭言他物。以餅滓進。后聞其然。正色曰。吾之見欺。當自克責。且陷師于非義。是何理邪。嵩山沙門。智大者。年九十餘簡傲恬素。不下山三十年。訃聞杖䇿而至。哭盡哀曰。經論
【現代漢語翻譯】 現代漢語譯本 賢劫佛名（賢劫時期的佛的名字）。坐禪而不臥倒。持續了二十年。貞觀十六年五月十二日，在會昌圓寂。享年七十四歲。遺囑將遺體佈施給飛禽走獸。後來又收斂了剩餘的骸骨，在龍池寺旁建塔。金紫光祿大夫衛尉卿于志寧撰寫碑文並立碑。
唐 法護（唐朝的法護法師）
他的祖先是趙郡趙氏。祖父趙康曾任濟陰郡的太守，子孫便在那裡安家。隋朝初年，有位名叫趙恒的人，以秀才的身份，與清河的崔汪一同被選拔。當時人們稱他們為『四聰』，趙恒就是法護法師的父親。法護法師十二歲時，接連遭遇父母去世的憂傷，悲痛得幾次氣絕。服喪期滿后，他想去河北，跟隨有名的儒士學習。遇到殊勝的因緣，就剃度出家，沒有絲毫猶豫。七天就能背誦《維摩詰經》。不久又向志念法師聽講《毗曇》。向法彥法師聽講《成實論》。受具足戒后，繼續深入研究律部。又跟隨嵩論師在彭城，學習《攝大乘論》。因此以《攝大乘論》聞名。大業三年，應詔住持化遠寺。不久又奉詔住持慧日寺。當時他三十二歲。經常講授《中觀論》、《涅槃經》、《攝大乘論》。當今皇上在秦王府時，特別邀請了五位有名的德行高尚的僧人，法護法師位列其中。起初《攝大乘論》的新版本出現時，有人認為它過於精簡，不足以作為依據。只有法護法師深得其精髓。等到唐朝流通的《攝大乘論》與舊本良合，人們認為他有先見之明。貞觀十二年，奉詔住持天宮寺，併兼任寺院的事務管理。貞觀十七年七月二十一日，在寺院的僧房圓寂，享年六十八歲。撰寫了《攝大乘論指歸》二十餘篇，流傳於世。
法護法師天性淳樸正直，並且愛好道術。每次服用金石藥物，都會大發作，精神錯亂好幾天。門人非常驚慌，晚上謊稱是其他東西，用餅渣給他吃。後來法護法師得知真相，嚴肅地說：『我被欺騙，應當自我責備。而且讓老師陷入不義，這是什麼道理呢？』嵩山的沙門智大，九十多歲，簡樸高傲，與世無爭，三十年不下山。聽到法護法師去世的訊息，拄著枴杖趕來，哭著盡情哀悼說：『經論……』
【English Translation】 English version His name was a Buddha of the Bhadrakalpa (the name of a Buddha in the Bhadrakalpa). He sat in meditation without lying down for twenty years. On the twelfth day of the fifth month of the sixteenth year of the Zhenguan era, he passed away in Huichang. He was seventy-four years old. His last wish was to offer his body to birds and beasts. Later, his remaining bones were collected, and a pagoda was built next to Longchi Temple. Yu Zhining, the Grand Master of Gold and Purple, Minister of the Guards, wrote the inscription and erected the stele.
Tang Fahu (Dharma Master Fahu of the Tang Dynasty)
His ancestors were the Zhao family of Zhao Commandery. His grandfather, Zhao Kang, served as the governor of Jiyin Commandery, and his descendants settled there. At the beginning of the Sui Dynasty, there was a man named Zhao Heng, who, as a Xiucai (a successful candidate in the imperial examination), was selected along with Cui Wang of Qinghe. At that time, people called them the 'Four Intelligences.' Zhao Heng was Dharma Master Fahu's father. At the age of twelve, Dharma Master Fahu suffered the sorrow of losing both parents in succession, and he grieved so much that he fainted several times. After the mourning period, he wanted to go to Hebei to study with famous Confucian scholars. When he encountered a special opportunity, he shaved his head and became a monk without any hesitation. He could recite the Vimalakirti Sutra in seven days. Soon after, he listened to the Abhidharma taught by Dharma Master Zhinian. He listened to the Tattvasiddhi Shastra taught by Dharma Master Fayan. After receiving the full precepts, he continued to study the Vinaya Pitaka in depth. He also followed Master Songlun in Pengcheng to study the Mahayana-samgraha. Therefore, he became famous for the Mahayana-samgraha. In the third year of the Daye era, he was summoned to reside at Huayuan Temple. Soon after, he was summoned to reside at Huiri Temple. At that time, he was thirty-two years old. He often lectured on the Madhyamaka-karika, the Nirvana Sutra, and the Mahayana-samgraha. When the current emperor was in the Qin Prince's mansion, he specially invited five famous and virtuous monks, and Dharma Master Fahu was among them. At first, when the new version of the Mahayana-samgraha appeared, some people thought it was too concise and not sufficient as a basis. Only Dharma Master Fahu deeply understood its essence. When the Mahayana-samgraha circulating in the Tang Dynasty was well-matched with the old version, people thought he had foresight. In the twelfth year of the Zhenguan era, he was summoned to reside at Tiangong Temple and also served as the administrator of the temple. On the twenty-first day of the seventh month of the seventeenth year of the Zhenguan era, he passed away in the temple's monastic quarters at the age of sixty-eight. He wrote more than twenty chapters of the Mahayana-samgraha Zhigui, which were circulated in the world.
Dharma Master Fahu was simple and honest by nature, and he loved Taoist arts. Every time he took metal and stone medicines, he would have a major attack and be mentally disordered for several days. His disciples were very alarmed, and at night they falsely claimed it was something else and fed him cake residue. Later, Dharma Master Fahu learned the truth and said sternly, 'I was deceived, I should blame myself. Moreover, to put the teacher in an unjust situation, what is the reason for this?' The Shramana Zhidai of Mount Song, over ninety years old, was simple, proud, and detached from the world, and had not descended the mountain for thirty years. Upon hearing the news of Dharma Master Fahu's death, he came with a cane and cried with all his heart, saying, 'The Sutras and Shastras...'
之士。代未嘗乏。至於純直。唯斯人而已爾。
唐慧斌
姓和氏。兗州人也。世習儒。斌博通經史。年十九。為鄉助教。二十三即從剃染。遍歷經庠律肆。俄入臺山。修諸靜慮。如是八載。又練業于泰山。靈巖諸寺。年三十四。始隸公貫。住秦州梁父甑山存道寺。隋朝為獻后。構禪定。以進冥福。詔與諸碩宿數。而斌夏臘最小。聲稱彌隆。亦像季之杰然者。后充弘福寺主。貞觀十九年十月六日。以疾終。時年七十二。
唐慧休
生瀛州之樂氏。世業蠶漁。而休蚤知自㧞。年十六。遇沙門巡里乞食。而感發焉。遂違親。遁投勖律師出家。時靈裕法師。有重名。方居鄴下。開導。勖命從之遊。始研華嚴。至五十餘遍。卒無所入。住渤海。聽明彥法師。成實論。無幾何。而彥化去。乃受小論迦雜婆沙于志念法師。各數遍。唸曰。予于小乘。歲月多矣。今而值子。可虛度乎。乃為休區別部類。著雜心玄章鈔疏等。然冥府雖開空宗。尚梗惟識之旨。取悟無方。會裕師入關。與曇遷禪師。尼論師等往來。揚摧攝論。領略義趣。周涉三遍。即造章疏。自爾大小諸藏。統緒可尋矣。然獨律部。未遑精閱。複習四分于洪律師。一坐席間。經三十餘遍。而岡測涯涘。顧謂其徒曰。予于經論如彼。于律如此。豈非理
【現代漢語翻譯】 現代漢語譯本：這樣的人士，歷代都不曾缺少。至於純真耿直，只有這個人而已啊。
唐朝的慧斌（Huibin）法師
俗姓和氏，是兗州人。世代研習儒學。慧斌博覽群書，精通經史。十九歲時，擔任鄉里的助教。二十三歲就剃度出家，遍訪各地的經院和律寺。不久進入臺山，修習各種禪定，如此過了八年。又在泰山、靈巖等寺廟精進修業。三十四歲時，正式登記僧籍，住在秦州的梁父甑山存道寺。隋朝時，為獻后建造禪定之所，以祈求冥福。皇帝下詔讓他與各位碩德高僧一起參與，而慧斌的僧臘最淺，但聲名卻更加顯赫，也像是末法時代的傑出人物。後來擔任弘福寺的住持。貞觀十九年十月初六，因病圓寂，享年七十二歲。
唐朝的慧休（Huixiu）法師
出生于瀛州的樂氏。世代以養蠶捕魚為業。而慧休從小就立志脫離塵俗。十六歲時，遇到一位沙門在村裡乞食，因此受到啓發。於是離別父母，投奔勖（Xu）律師出家。當時靈裕（Lingyu）法師享有盛名，正在鄴下弘法。勖律師讓他跟隨靈裕法師學習，開始研究《華嚴經》，讀了五十多遍，始終沒有領悟。後來住在渤海，聽明彥（Mingyan）法師講解《成實論》。沒過多久，明彥法師就去世了。於是向志念（Zhinian）法師學習《小論迦雜婆沙》，學了幾遍。志念法師說：『我研究小乘佛法多年了，今天遇到了你，難道能虛度光陰嗎？』於是為慧休區分部類，撰寫了《雜心玄章鈔疏》等著作。然而，雖然開啟了空宗的智慧，但對於唯識宗的宗旨仍然有所阻礙。領悟沒有固定的方法，恰逢靈裕法師入關，與曇遷（Tanqian）禪師、尼論師等往來，弘揚《攝大乘論》，領略其中的義趣，研讀了三遍，就撰寫了章疏。從此以後，大小乘的各種經典，都能尋找到統緒了。然而只有律部，沒有來得及精研，又向洪（Hong）律師學習《四分律》，在一個坐席間，學習了三十多遍，才得以測定其深淺。回頭對他的弟子們說：『我對經論的理解就像那樣，對律部的理解就像這樣，難道不是理所當然的嗎？』
【English Translation】 English version: Such individuals have never been lacking throughout the ages. As for pure and upright, it is only this person.
Tang Dynasty: Venerable Huibin
His lay surname was He, and he was a native of Yanzhou. His family had studied Confucianism for generations. Huibin was well-read and proficient in classics and history. At the age of nineteen, he served as an assistant teacher in his village. At the age of twenty-three, he was tonsured and ordained, and traveled to various sutra academies and Vinaya monasteries. Soon after, he entered Mount Tai to practice various forms of meditation, which he did for eight years. He also diligently practiced at Mount Tai, Lingyan and other temples. At the age of thirty-four, he was officially registered as a monk and resided at Cundaosi Temple on Zengshan Mountain in Liangfu, Qinzhou. During the Sui Dynasty, he constructed a meditation hall for Empress Xian to pray for blessings in the afterlife. The emperor ordered him to participate with various eminent monks, and although Huibin had the least seniority, his reputation grew even more prominent, resembling an outstanding figure of the Dharma-ending Age. Later, he became the abbot of Hongfu Temple. On the sixth day of the tenth month of the nineteenth year of the Zhenguan era, he passed away due to illness at the age of seventy-two.
Tang Dynasty: Venerable Huixiu
He was born into the Yue family of Yingzhou. His family made a living by raising silkworms and fishing. However, Huixiu knew early on to detach himself from worldly affairs. At the age of sixteen, he encountered a Shramana (Shamen) (Buddhist monk) begging for food in the village, which inspired him. He then left his parents and sought ordination under Vinaya Master Xu. At that time, Dharma Master Lingyu (Lingyu) had a great reputation and was residing in Ye, teaching and guiding others. Vinaya Master Xu ordered him to study with Dharma Master Lingyu, and he began to study the Avatamsaka Sutra (Huayan Jing), reading it more than fifty times, but still without any insight. Later, he resided in Bohai and listened to Dharma Master Mingyan (Mingyan) explain the Treatise on the Accomplishment of Reality (Chengshi Lun). Not long after, Dharma Master Mingyan passed away. He then studied the Shastra on the Lesser Vehicle (Xiaolun Jiaza Posha) with Dharma Master Zhinian (Zhinian), studying it several times. Dharma Master Zhinian said, 'I have studied the Lesser Vehicle for many years, and now that I have met you, can I waste my time? ' He then distinguished the categories for Huixiu and wrote works such as the Profound Chapters and Commentaries on the Compendium of Abhidharma-samuccaya (Zaxin Xuanzhang Chaoshu). However, although the wisdom of the emptiness school was opened, the principles of the Consciousness-only school were still obstructed. There is no fixed method for enlightenment. Coincidentally, Dharma Master Lingyu entered the Guanzhong region and interacted with Chan Master Tanqian (Tanqian), Bhikkhuni Preacher, and others, promoting the Compendium of the Mahayana (She Dachenglun), grasping its meaning and studying it three times, and then wrote commentaries. From then on, the various sutras and treatises of the Greater and Lesser Vehicles could be traced systematically. However, he had not yet had time to study the Vinaya Pitaka in detail, and he studied the Four-Part Vinaya (Sifen Lu) with Vinaya Master Hong (Hong). In one sitting, he studied it more than thirty times, and was able to measure its depths. He turned to his disciples and said, 'My understanding of the sutras and treatises is like that, and my understanding of the Vinaya is like this. Isn't that reasonable?'
可虛求。事難通會乎。礪律師。見其暮年尤勤至。嘗曰。法師大德猶爾疲勞。休曰。吾憶吾始脫塵樊。遂獲陶鑄。敢斯須離邪。所居寺凡四翻穢。武德間。劉黑闥叛。休率弟子二十人。守相州及天策府。以曹公徐世績。領兵討誅。又能出私積。繼餫餉。𡨥平。曹公為聞。上詔賊所發地。除相州依舊外。其餘州郡僧尼。止留三十人。貞觀九年。詔入京師。固辭壽。九十有八矣。住鄉里之慈潤寺。門人曇元靈范克詔其業。
元高潔慕禪悅。隱林慮山。
范居弘福寺。振名京邑。
休康健至今。上伐遼。親倖其室云。
唐慧璧
生蘇州嘉興弘氏。七歲依流水寺出家。剃具之後。訪道四方無憚夷險。三經四論。諮詢老復。靡所底滯。乃歸鄉里。以勖來學。常坐不臥。四十餘年。老憑曲幾。門徒數百。誨誘未嘗見惓色。貞觀末。七十餘卒。
唐寶相
生雍之長安馬氏。年十九出家。住羅漢寺。學專攝論。尤務行頭陀。以伏妄識。夜誦阿彌陀佛經。七過。稱佛名號六萬口。晝讀藏經。六時禮悔。如是四十餘年。未嘗廢息。后又讀涅槃。一千八百過。復兼誦金剛般若經。然而身無患惱。衣食隨緣。亦可謂善於修己者。己將終。囑累道俗。必使先於唸佛。且曰吾尸當燒散之。凡建塔勒銘等
【現代漢語翻譯】 現代漢語譯本 可以虛心求教，事情難以融會貫通嗎？礪律師（人名，可能是精通戒律的律師）。看到他晚年更加勤奮努力，曾經說：『法師大德尚且如此疲勞。』休回答說：『我回憶我當初脫離塵世的束縛，於是獲得塑造，怎敢片刻離開正道？』他所居住的寺廟多次被污損。武德年間，劉黑闥（唐初農民起義領袖）叛亂，休率領弟子二十人，守衛相州和天策府。等到曹公徐世績（唐朝名將）率領軍隊討伐並誅滅了劉黑闥。又能拿出自己的積蓄，繼續供給軍餉。平定叛亂后，曹公將此事上報朝廷。皇上下詔，叛賊所攻佔的地方，除了相州依舊外，其餘州郡的僧尼，只留下三十人。貞觀九年，朝廷下詔讓他入京，他堅決推辭，享年九十八歲。住在鄉里的慈潤寺。門人曇元、靈范、克詔繼承了他的事業。
元（人名）高尚清廉，仰慕禪定帶來的喜悅，隱居在林慮山。
范（人名）住在弘福寺，名聲傳遍京城。
休（人名）身體康健至今。皇上征討遼國，親自到他的住所慰問。
唐慧璧（人名）
生於蘇州嘉興弘氏。七歲時在流水寺出家。剃度之後，爲了訪求真道，不畏懼險阻。精研三經四論，向年長的有學問的人請教，沒有遇到任何阻礙。於是回到家鄉，勉勵後來的學子。常常坐著不睡覺，四十多年。年老時依靠曲幾。門徒數百人，教誨誘導從未顯出疲倦之色。貞觀末年，七十多歲時去世。
唐寶相（人名）
生於雍州長安馬氏。十九歲出家，住在羅漢寺。專門學習《攝大乘論》，尤其致力於修持頭陀行，以此來降伏虛妄的意識。夜晚誦讀《阿彌陀佛經》七遍，稱念佛號六萬聲。白天閱讀藏經，六時禮拜懺悔。像這樣堅持了四十多年，從未停止。後來又讀《涅槃經》一千八百遍，還兼誦《金剛般若經》。然而身體沒有疾病困擾，衣食隨緣。也可以說他很善於修身養性。臨終時，囑咐僧俗，一定要先念佛。並且說我的屍體應當火化散掉，不要建造佛塔或撰寫銘文等等。
【English Translation】 English version Can one humbly seek guidance when matters are difficult to understand? The Vinaya Master Li (personal name, possibly a lawyer proficient in precepts). Seeing his diligence even in his old age, he once said, 'Even great Dharma masters are so weary.' Xiu replied, 'I recall when I first escaped the bonds of the mundane world, I was then molded. How dare I stray from the right path even for a moment?' The temple where he resided was defiled several times. During the Wude era, Liu Hei-ta (leader of a peasant uprising in the early Tang Dynasty) rebelled. Xiu led twenty disciples to defend Xiangzhou and the Tian Ce Mansion. When Cao Gong Xu Shiji (famous general of the Tang Dynasty) led troops to suppress and eliminate Liu Hei-ta, he also contributed his private savings to continue supplying the army. After the rebellion was quelled, Cao Gong reported this to the court. The emperor decreed that in the areas seized by the rebels, except for Xiangzhou which would remain as before, the number of monks and nuns in other prefectures and counties would be limited to thirty. In the ninth year of Zhenguan, he was summoned to the capital, but he firmly declined, passing away at the age of ninety-eight. He resided in the Ci Run Temple in his hometown. His disciples Tan Yuan, Ling Fan, and Ke Zhao carried on his work.
Yuan (personal name) was noble and pure, admiring the joy of Chan meditation, and lived in seclusion in Linlu Mountain.
Fan (personal name) resided in Hongfu Temple, his reputation spreading throughout the capital.
Xiu (personal name) is still healthy to this day. When the emperor campaigned against Liao, he personally visited his residence to inquire about his well-being.
Tang Huibi (personal name)
Born in the Hong family of Jiaxing, Suzhou. At the age of seven, he became a monk at Liushui Temple. After ordination, he sought the Way in all directions, unafraid of dangers. He diligently studied the Three Sutras and Four Treatises, consulting with learned elders, encountering no obstacles. He then returned to his hometown to encourage later students. He often sat without sleeping for over forty years. In his old age, he leaned on a curved armrest. He had hundreds of disciples, whom he taught and guided without ever showing weariness. He passed away in the late Zhenguan era, at the age of seventy.
Tang Baoxiang (personal name)
Born in the Ma family of Chang'an, Yongzhou. He became a monk at the age of nineteen, residing in Luohan Temple. He specialized in studying the She Dasheng Lun (Treatise on the Summary of the Great Vehicle), and particularly devoted himself to practicing dhuta (ascetic practices) to subdue deluded consciousness. He recited the Amitabha Sutra seven times each night, chanting the Buddha's name sixty thousand times. During the day, he read the Tripitaka and performed repentance rituals six times. He persisted in this way for over forty years without ceasing. Later, he also read the Nirvana Sutra one thousand eight hundred times, and also recited the Diamond Sutra. Yet, he was free from illness and his clothing and food were provided as needed. It can be said that he was skilled in cultivating himself. As he was about to pass away, he instructed the monastic and lay communities to first recite the Buddha's name. And he said that his body should be cremated and scattered, and that no pagoda should be built or inscription written, etc.
事。愿弗講也。言訖而逝。壽八十三。臘六十二。
又同寺法達。素勤儉。每赴齋供。得襯施。輒用以書繕華巖經。焚香躬讀八部。般若百餘過。平居不畜門人弟子。年七十。歸隱雲陽巖。四載乃終。
唐道會
犍為武陽。史氏子。器宇高簡。逸群。初出家。住嚴遠寺。為四方道俗所歸向。然意以蜀僻陋。見聞不廣。乃入京求訪師友。益研究經論史籍。如是十年。且將還鄉里。講演以利導晚輩。屬時亂離。不果行。
義寧初。朝廷使詹俊李兗等。如蜀招撫。會致箋于丞相唐公曰。會有弟。性姿不肖。家門衰墜。其封爵除贈詰詔尚在。門生故吏子孫成列。並奮臂切齒。思效力用。即日劍門雖啟。巫峽負固。會請躬率徒𨽻振錫啟途。折簡宣威。開懷納款。軍無矢石之勞。主有待成之逸。此亦一時之利也。惟公圖之。唐公不能用。所在多私度僧尼道士。而宋冀尤道士之杰然者。檀于隆山縣。創逮觀宇。度三十人于內。會遽投牒總管段倫。請以為寺。屬安撫大使李襲譽。引兵巡察州縣。偶過之。道士驚以為逐己。一時走散。觀遂定以為寺至今。
貞觀初。游京師。因參琳師。修辨正論。間有人誣告安州皓法師。在蜀以講演聚。眾謀返者。且指會覘候。有司逮捕下獄。會志氣無所詟變。常為諸囚
【現代漢語翻譯】 現代漢語譯本： 事。希望（菩薩）不要再講了。說完就去世了，享年八十三歲，僧臘六十二年。 又同寺的法達（人名），一向勤勞節儉，每次去參加齋供，得到佈施，就用來書寫繕寫《華嚴經》（佛教經典名稱），焚香親自讀誦八部（佛教術語，指八部眾），《般若經》（佛教經典名稱）一百多遍。平時不蓄養門人和弟子，七十歲時，歸隱雲陽巖，四年後去世。 唐道會（人名） 犍為武陽（地名）人，姓史。器宇軒昂，超凡脫俗。最初出家，住在嚴遠寺（寺廟名），被四方僧人和俗人所歸向。但他認為蜀地偏僻簡陋，見聞不廣，於是前往京城尋訪師友，更加深入地研究經論史籍。這樣過了十年，打算返回家鄉，講演佛法以引導晚輩。正趕上時局動亂，沒有成行。 義寧（年號）初年，朝廷派遣詹俊（人名）、李兗（人名）等人，前往蜀地招撫。道會（人名）給丞相唐公（人名）寫信說：『我有個弟弟，天性不賢，家門衰敗，但其封爵、除贈的敕令還在，門生故吏的子孫也還成列，都奮臂切齒，想要效力。如今劍門（地名）雖然已經開啟，巫峽（地名）仍然險固。我請求親自率領徒眾，拄著錫杖開路，用書信宣揚威德，敞開胸懷接納歸順，軍隊可以免除矢石之勞，主上有等待成功的安逸。這也是一時之利啊，希望您能考慮。』唐公沒有采納他的建議。當時很多地方私自剃度僧尼道士，其中宋冀（人名）尤其是一位傑出的道士，他在隆山縣（地名）檀越處，建立了觀宇，並在其中私自剃度了三十人。道會（人名）立即向總管段倫（人名）投遞公文，請求將觀宇改為寺廟。適逢安撫大使李襲譽（人名）率兵巡察州縣，偶然經過那裡，道士們驚慌地以為是來驅逐自己的，一時之間四處逃散。觀宇於是被確定為寺廟，直到今天。 貞觀（年號）初年，（道會）遊歷京師，因此拜見了琳師（人名），修習《辨正論》（佛學著作名）。期間有人誣告安州（地名）的皓法師（人名），說他在蜀地以講演聚眾，圖謀叛亂，並且指認道會（人名）是去刺探情況的。官府逮捕了他並關入監獄。道會（人名）志氣堅定，沒有絲毫畏懼和改變，經常為各位囚犯……
【English Translation】 English version: The matter is over. I wish you would not speak of it again.' Having spoken thus, he passed away, at the age of eighty-three, with sixty-two years as a monk. Furthermore, Fa Da (name), from the same temple, was always diligent and frugal. Whenever he attended a vegetarian feast and received offerings, he would use them to write and transcribe the Avatamsaka Sutra (name of a Buddhist scripture), burning incense and personally reciting the Eight Classes (Buddhist term, referring to the eight categories of beings protecting Buddhism) and the Prajna Sutra (name of a Buddhist scripture) over a hundred times. He usually did not keep disciples or followers. At the age of seventy, he retired to Yunyang Rock, and passed away four years later. Tang Daohui (name) He was a native of Wuyang (place name), Jianwei, with the surname Shi. He possessed a noble and refined demeanor, standing out from the crowd. He initially became a monk and resided at Yanyuan Temple (name of a temple), where he was revered by monks and laypeople from all directions. However, he felt that Shu was a remote and backward place with limited exposure, so he went to the capital to seek out teachers and friends, and further studied scriptures, treatises, and historical records. After ten years, he intended to return to his hometown to lecture and guide the younger generation. However, due to the turbulent times, he was unable to do so. In the early years of Yining (era name), the court sent Zhan Jun (name), Li Yan (name), and others to Shu to pacify the region. Daohui (name) wrote a letter to Chancellor Tang (name), saying, 'I have a younger brother who is unworthy and whose family has declined. However, the imperial decrees granting him titles and posthumous honors still exist, and the descendants of his former students and officials are numerous, all eager to serve. Although Jianmen (place name) has been opened, Wuxia (place name) remains fortified. I request to personally lead my followers, carrying my staff to clear the path, and use letters to proclaim your virtue, opening our hearts to accept surrender. The army can be spared the labor of arrows and stones, and the ruler can enjoy the ease of awaiting success. This is also a temporary advantage, and I hope you will consider it.' Chancellor Tang did not adopt his suggestion. At that time, many places were privately ordaining monks, nuns, and Taoist priests, among whom Song Ji (name) was a particularly outstanding Taoist priest. He established a Taoist temple in Longshan County (place name) with the support of a patron, and privately ordained thirty people within it. Daohui (name) immediately submitted a document to Commander Duan Lun (name), requesting that the Taoist temple be converted into a Buddhist temple. Coincidentally, the Pacification Commissioner Li Xiyu (name) led troops to inspect the prefectures and counties, and happened to pass by. The Taoist priests, fearing that they were being driven out, scattered in all directions. The Taoist temple was then designated as a Buddhist temple, and remains so to this day. In the early years of Zhenguan (era name), (Daohui) traveled to the capital and met Master Lin (name), studying the Treatise on Distinguishing the Correct (name of a Buddhist work). During this time, someone falsely accused Master Hao (name) of Anzhou (place name), saying that he was gathering people through lectures in Shu, plotting a rebellion, and identified Daohui (name) as a spy. The authorities arrested him and imprisoned him. Daohui (name) remained steadfast and unwavering, and often...
。開闡經論。自春至冬。未嘗輟。諸囚之久系者。或襤褸不勝寒酷。會又以書抵檀越。無盡藏致裘履。及事釋還鄉。三輔名僧。皆送別郭門外。會賦詩曰。去住俱為客。分悲損性情。共作無期別。時能訪死生。聞者泣下。俄法曹裴希仁。以門學求見。談論之頃。微若陋其地之人物者。會曰。蜀雖僻遠。然由漢西都來。士之能以文章事業。顯名天下者。視中州。誠不多遜。明公當虛心。禮下賢俊。豈宜以聞見之狹。自鄙薄哉。希仁愧謝。貞觀末。卒年七十。
唐弘智
生始平槐里鄉之萬氏。隋大業十一年。入終南山。為道士。絕粒服氣。期于羽化。久之則形體枯悴。心神疲苶。偶趨京之靜法寺。從慧法師。問所以進道之方。慧曰。生以食為命。道以身為本。有食則可以養生。有身則可之謀道。此古今之通論也。未聞捐棄其生。窮乏其身。而事乎道者。故夫仙神修練之術。皆如繫風捕影。鮮克成就。無惑也。於是示以安心遣累之法。義寧初。脫黃冠治業。如慧師之說。及武德天下大同佛道二門峙立。知乃詣省。請𨽻釋門。宰執聽之。且許隨意居住。然性樂幽寂。以至相寺尤深僻。而托跡焉。講華嚴攝論等。其陶甄庸俗。延納饑虛。資之糧粒。赒之具泉。雖公格寺制所禁納。猶攜引匡護。靡或畏避。此其出於至
【現代漢語翻譯】 現代漢語譯本：
他開講闡述經論，從春到冬，從未停止。那些被長期關押的囚犯，有的衣衫襤褸難以抵禦寒冷。弘智又寫信給檀越（dānyuè，施主），無盡藏送來裘衣和鞋子。等到事情了結，弘智返回家鄉時，三輔（sānfǔ，古代京畿地區）有名的僧人都到郭門外為他送別。弘智賦詩說：『去留都像是做客，過分的悲傷會損傷性情。共同經歷這沒有歸期的離別，希望時常能夠探問彼此的生死。』聽到的人都流下了眼淚。不久，法曹（fǎcáo，官名）裴希仁因為是同鄉前來拜見。談論之間，裴希仁稍微流露出輕視當地人物的意思。弘智說：『蜀地雖然偏遠，但自漢朝西都（xīdū，西漢都城長安）以來，能夠憑藉文章和事業，在天下揚名的人，與中原地區相比，確實不遜色多少。您應該虛心，以禮相待賢能俊傑，怎麼能因為見識狹隘，就自我輕視呢？』裴希仁慚愧地道歉。貞觀（zhēnguān，唐太宗年號）末年，弘智去世，享年七十歲。
唐朝的弘智，
出生在始平（shǐpíng，地名）槐里鄉（huáilǐxiāng，地名）的萬家。隋朝大業（dàyè，隋煬帝年號）十一年，進入終南山（zhōngnánshān，山名），做道士，斷絕穀物，服食丹藥，期望羽化成仙。時間長了，形體枯槁憔悴，精神疲憊。偶然來到京城的靜法寺（jìngfǎsì，寺廟名），向慧法師（huìfǎshī，人名）請教進道的途徑。慧法師說：『生命以食物為根本，道以身體為根本。有食物就可以滋養生命，有身體就可以謀求道。這是自古至今的通論。沒聽說過拋棄生命，窮困身體，而能求得道的。所以那些仙神修煉的法術，都像是繫住風，抓住影子，很少能成功。不要疑惑。』於是向他展示了安心遣除牽累的方法。義寧（yìníng，唐朝年號）初年，弘智脫下道士的黃冠，從事佛業，按照慧法師的說法。等到武德（wǔdé，唐高祖年號）年間，天下太平，佛道兩門並立，弘智於是前往尚書省，請求歸屬佛門，宰相們聽從了他的請求，並且允許他隨意居住。然而弘智天性喜歡幽靜，認為至相寺（zhìxiàngsì，寺廟名）尤其幽深僻靜，就在那裡安身。他講授《華嚴經》（Huáyánjīng，佛教經典）、《攝大乘論》（Shèdàshènglùn，佛教論著）等，教化平庸之人，收容飢餓貧困的人，用糧食資助他們，用財物賙濟他們。即使是公格寺制（gōnggésìzhì，寺院管理制度）所禁止的，他仍然接納和保護他們，沒有絲毫畏懼。這實在是出於至誠之心。
【English Translation】 English version:
He lectured and expounded on scriptures and treatises, from spring to winter, without ceasing. Some of the prisoners who had been detained for a long time were in rags and could hardly withstand the cold. Hongzhi also wrote a letter to the dānyuè (檀越, patrons), and Wujinzang (無盡藏, name of a person) sent fur coats and shoes. When the matter was settled and Hongzhi returned to his hometown, the famous monks of the Sanfu (三輔, the ancient capital region) all came to see him off outside the Guo Gate. Hongzhi composed a poem, saying: 'Whether leaving or staying, we are all like guests; excessive sorrow harms our nature. We share this parting with no return date; may we often inquire about each other's life and death.' Those who heard it shed tears. Soon, Pei Xiren (裴希仁, name of a person), the fǎcáo (法曹, title of an official), came to visit because he was from the same hometown. During the conversation, Pei Xiren slightly revealed his contempt for the local people. Hongzhi said, 'Although Shu (蜀, ancient name for Sichuan) is remote, since the Western Capital (西都, Chang'an, capital of the Western Han Dynasty) of the Han Dynasty, those who have been able to make a name for themselves in the world through their writings and careers are indeed not much inferior to those in the Central Plains. You should be humble and treat the virtuous and talented with courtesy. How can you belittle yourself because of your narrow knowledge?' Pei Xiren apologized in shame. At the end of the Zhenguan (貞觀, reign title of Emperor Taizong of Tang) era, Hongzhi died at the age of seventy.
Hongzhi (弘智, name of a monk) of the Tang Dynasty,
was born in the Wan family in Hualixiang (槐里鄉, name of a village) in Shiping (始平, name of a place). In the eleventh year of the Daye (大業, reign title of Emperor Yang of Sui) era of the Sui Dynasty, he entered Zhongnan Mountain (終南山, name of a mountain) and became a Taoist priest, abstaining from grains and taking elixirs, hoping to ascend to immortality. After a long time, his body became withered and haggard, and his spirit became exhausted. He happened to go to Jingfa Temple (靜法寺, name of a temple) in the capital and asked Dharma Master Hui (慧法師, name of a person) about the way to advance in the Dao. Dharma Master Hui said, 'Life takes food as its foundation, and the Dao takes the body as its foundation. With food, one can nourish life; with a body, one can plan for the Dao. This is a common theory from ancient times to the present. I have never heard of anyone who abandons their life and impoverishes their body and yet pursues the Dao. Therefore, the techniques of cultivation of immortals and gods are all like trying to tie up the wind and catch shadows, and rarely succeed. Do not be confused.' Then he showed him the method of calming the mind and eliminating burdens. In the early years of Yining (義寧, reign title of Emperor Gong of Sui), Hongzhi took off the yellow crown of a Taoist priest and engaged in Buddhist activities, according to the words of Dharma Master Hui. When the world was at peace in the Wude (武德, reign title of Emperor Gaozu of Tang) era and the Buddhist and Taoist schools stood side by side, Hongzhi then went to the Ministry of State Affairs and requested to belong to the Buddhist school. The chancellors listened to his request and allowed him to live as he pleased. However, Hongzhi was naturally fond of seclusion and thought that Zhisheng Temple (至相寺, name of a temple) was particularly secluded, so he settled there. He lectured on the Huáyánjīng (華嚴經, Avatamsaka Sutra), Shèdàshènglùn (攝大乘論, Compendium on the Mahayana), etc., teaching ordinary people and taking in the hungry and poor, supporting them with grain and providing them with wealth. Even if it was forbidden by the gōnggésìzhì (公格寺制, temple management system), he still accepted and protected them without any fear. This truly came from a sincere heart.
誠。可知已。永徽六年。五月九日終。春秋六十有一矣。
唐明隱者
少學次第觀。十一切入。而所居專在五臺。始則中臺。木瓜谷寺。三十年。又佛光山寺七年。又大孚寺九年。志道之徒。相從不絕。緇白供事。填委山林。永徽二年。代州都督。以隱先𨽻昭果寺。於是追還。俾領寺任。龍朔元年。十月卒于寺。端坐熙怡。如在禪定。
唐明解
姓姚。住京師普光寺。精爽敏悟。心遊才藝。琴詩書畫京師有聲。然負氣傲物。漸漬污俗。為長者善類所不取。龍朔中。詔凡三教之有學術伎能者。䇿試東都。第其優劣。以備擢用。解即罷道。欲因此際。以趨貴顯。遽褫去其所著袈裟曰。吾今脫此驢皮。與在人教矣。遂置酒集諸士友。賦詩曰。一乘本非有。三空何所歸。不久病卒。后見夢于僧之相善者曰。解以不信故。生惡道中。愿以疇昔納交之情。恤其飢渴。僧為設食祭之。又夢致感謝意。
而當時畫工。有同役者。亦夢之曰。我生處極惡。思得功德。無由以辦。以卿之力。儻能書經一兩卷耆。則所獲多矣。且複誦其所作詩。使習熟。而憶持之。乃已。畫工性殊鈍。誦凡十八過。其詩曰。握手不能別。撫膺聊自傷。痛矣時陰短。悲哉泉路長。野林驚晚吹。荒隧落寒霜。留情何所贈。性斯內典
【現代漢語翻譯】 現代漢語譯本：誠，情況已經瞭解。于永徽六年五月九日去世，享年六十一歲。
唐明隱者
年輕時學習次第觀和十一切入（佛教禪修方法），居住地主要在五臺山。最初在中臺木瓜谷寺住了三十年，然後在佛光山寺住了七年，又在大孚寺住了九年。立志修道的人，絡繹不絕地跟隨他。僧人和俗人供養的事物，堆滿了山林。永徽二年，代州都督認為隱者先前隸屬於昭果寺，於是追回他，讓他主持寺務。龍朔元年十月在寺中去世，端坐安詳，如同在禪定之中。
唐明解
姓姚，住在京師普光寺。精神聰慧敏捷，心思活躍于才藝方面。琴、詩、書、畫在京城頗有名聲。然而，他恃才傲物，逐漸沾染了污濁的習俗，不被德高望重的人所接納。龍朔年間，朝廷下詔，凡是三教（儒、釋、道）中有學術技能的人，都要在東都參加策試，評定他們的優劣，以便選拔任用。唐明解於是放棄了僧人的身份，想借此機會，追求榮華富貴。他立即脫下所穿的袈裟，說：『我現在脫下這驢皮，要進入人世了。』於是設酒宴請各位士友，賦詩說：『一乘（佛教的最高教義）本來就不是真實存在的，三空（佛教的空性理論）又歸向何處呢？』不久就病死了。後來，他託夢給一位與他交好的僧人，說：『我因為不信佛法，墮入了惡道之中，希望你能看在往昔交往的情誼上，救濟我的飢渴。』僧人為他設定食物祭祀，他又託夢表示感謝。
當時有一位畫工，與唐明解曾經一起工作，也夢見他說：『我所生的處境極其惡劣，想要積攢功德，卻無從下手。如果憑你的力量，能夠書寫一兩卷經書，那麼我所獲得的利益就很多了。』並且又背誦了他所作的詩，讓他熟習並記住，然後才離開。畫工天性遲鈍，背誦了十八遍才記住。那首詩是：『握手不能相別離，撫摸胸膛徒自悲傷。痛惜時光如此短暫，悲嘆黃泉之路漫長。野外的樹林傳來傍晚的風聲，荒涼的墳墓上飄落著寒冷的霜。留下情意又能贈送什麼呢？只有深入研究佛經了。』
【English Translation】 English version: Cheng, the situation is known. He passed away on the ninth day of the fifth month of the Yonghui sixth year, at the age of sixty-one.
The Recluse Tang Ming
In his youth, he studied the sequential contemplation and the ten all-encompassing spheres (Buddhist meditation methods). His residence was mainly on Mount Wutai. Initially, he stayed at the Mugua Valley Temple on the Central Terrace for thirty years, then at the Foguang Mountain Temple for seven years, and then at the Dafu Temple for nine years. Those who aspired to follow the path of enlightenment came to him in an endless stream. Offerings from monks and laypeople filled the mountains and forests. In the second year of Yonghui, the Governor of Daizhou, considering that the recluse had previously belonged to the Zhaoguo Temple, summoned him back to take charge of the temple affairs. In the tenth month of the first year of Longshuo, he passed away in the temple, sitting upright and serene, as if in meditation.
Tang Mingjie
His surname was Yao, and he lived in the Puguang Temple in the capital. He was intelligent and quick-witted, with a mind that excelled in the arts. His zither playing, poetry, calligraphy, and painting were well-known in the capital. However, he was arrogant and conceited, gradually becoming tainted by vulgar customs, and was not accepted by virtuous elders. During the Longshuo era, the imperial court issued an edict that all those in the three teachings (Confucianism, Buddhism, and Taoism) who possessed academic skills should participate in an examination in the Eastern Capital to assess their merits for potential appointment. Tang Mingjie then abandoned his monastic life, hoping to seize this opportunity to pursue wealth and status. He immediately took off his kasaya (monk's robe), saying, 'I am now removing this donkey skin and entering the world of men.' He then held a banquet for his scholar friends, composing a poem that said, 'The One Vehicle (the highest teaching of Buddhism) is fundamentally non-existent, where do the Three Emptinesses (Buddhist theories of emptiness) return?' He soon fell ill and died. Later, he appeared in a dream to a monk who was close to him, saying, 'Because of my disbelief in the Dharma, I have fallen into an evil realm. I hope that you can, out of our past friendship, relieve my hunger and thirst.' The monk prepared food and offered it as a sacrifice to him, and he appeared in a dream again to express his gratitude.
At that time, there was a painter who had worked with Tang Mingjie. He also dreamed that Tang Mingjie said to him, 'The place where I am born is extremely evil. I want to accumulate merit, but I have no way to do so. If you could, with your ability, transcribe one or two volumes of scriptures, then I would gain much benefit.' He also recited the poem he had composed, asking the painter to memorize it. The painter was naturally slow-witted and only remembered it after reciting it eighteen times. The poem was: 'Holding hands, we cannot say goodbye; stroking my chest, I grieve in vain. How painful that time is so short; how sorrowful that the road to the underworld is long. The evening breeze startles the wild forest; cold frost falls on the desolate tomb. What can I leave as a gift? Only to delve deeply into the Buddhist scriptures.'
章。嗟乎。明解一念之失。萬劫之累也。悲夫 洺州宋尚禮。家世儒者。其文章。好為譎詭輕薄語。所處素窘儉。屢乞貸戒德寺。久而僧益厭苦之。尚禮作伽斗賦以誚。流俗爭誦。以為口實。貞觀中。尚禮病甚。悵惋擾攘。兩目圓赤。現餓鬼相。見者咸畏。少時絕。
周神楷
姓郭氏。太原人也。漢林宗之裔。后以父宦。遂僭籍于京兆焉。伯仲六人。楷其季也。幼志不群。遂師事明恂法師剃落。恂即大乘恂也。年滿受具。凡大小經論。靡不研究。遂闡攝大乘俱舍等論。后講凈名經見古師判處。因嘆以為未盡者。乃于安陸白兆山。撰疏以明己意素巧慧。嘗于剡溪南巖之下。映池水塑己像。切肖焉。后詔天下高行才學大德。赴京師。豫翻經論。楷配居崇業寺。天后朝。遂卒于寺。弟子樹塔于南逍遙園。寔大乘基之法門猶子也。
唐詮律師
世居五臺縣。出家受具。即習毗尼。姿性淵靜。其平居不為外物撓亂。惟匡訓諸徒而已。然遠近事。靡不豫知。凡有教門關係者。必以告人。而使之修飾備防。時謂得他心通云。三衣一缽外。無所營治。寢室虛寂。客至但清晤良久。一挹去。雖湯茗不設也。入滅之日。祥自郁密天樂錚鏦。闔寺皆聞。異香紛馥。乃垂語辭眾。趺坐而瞑。
唐法玩
生
【現代漢語翻譯】 章。唉！不明白一個念頭的過失，會導致萬劫的累積啊！可悲啊！ 洺州（今河北省永年縣）的宋尚禮，家世代都是讀書人。他的文章，喜歡寫一些譎詐怪異、輕佻浮薄的言語。他生活向來窘迫貧寒，多次向戒德寺借貸，時間久了僧人們也越發厭惡他。宋尚禮就作了一篇《伽斗賦》來嘲諷他們，社會上的人爭相傳誦，作為笑柄。貞觀年間，宋尚禮病得很重，悵惘煩躁不安，兩眼圓睜赤紅，顯現出餓鬼的相貌，見到的人都感到害怕。不久就去世了。
周神楷（635-706） 姓郭，是太原人。是漢朝林宗（郭泰，字林宗）的後代。後來因為父親做官，就冒籍在京兆。兄弟六人，神楷是最小的。從小就志向不凡，於是拜明恂法師剃度出家。明恂就是大乘恂。成年後受具足戒，凡是大小乘的經論，沒有不研究的。於是闡揚《攝大乘論》、《俱舍論》等論著。後來講解《凈名經》（《維摩詰所說經》）時，看到古人的判決處理，因此感嘆認為還沒有窮盡經義，於是在安陸（今湖北省安陸市）的白兆山，撰寫疏解來闡明自己的意思。他向來聰慧巧妙，曾經在剡溪（今浙江省嵊州市）南巖之下，對著池水塑造自己的像，非常逼真。 後來朝廷詔令天下德行高尚、才學出衆的大德，前往京師，參與翻譯經論。神楷被安排住在崇業寺。天后（武則天）時期，在寺中去世。弟子們在南逍遙園為他建塔。他確實是大乘基的法門後嗣。
唐詮律師 世代居住在五臺縣。出家受具足戒后，就學習毗尼（戒律）。他天性沉靜淵深，平時不被外物所擾亂，只是匡正教導弟子們而已。然而對於遠近的事情，沒有不能預先知道的。凡是與佛教有關的事情，必定告訴別人，讓他們加以修飾防備。當時人們說他得到了他心通。除了三衣一缽之外，沒有其他的經營治理。寢室空虛寂靜，客人來了只是清淡地交談很久，然後就告辭離去，即使是茶水也不設定。 入滅的那天，祥瑞之氣濃郁，天樂錚錚作響，全寺都聽到了。奇異的香氣紛繁濃郁，於是垂語告別大眾，跏趺而坐圓寂了。
唐法玩 生年不詳
【English Translation】 Chapter. Alas! Not understanding the fault of a single thought leads to the accumulation of myriad kalpas! How sad! Song Shangli of Mingzhou (present-day Yongnian County, Hebei Province) came from a family of scholars. His writings favored cunning, strange, frivolous, and shallow language. His life was always difficult and frugal, and he repeatedly borrowed from Jiede Temple. Over time, the monks became increasingly disgusted with him. Song Shangli then wrote 'Ode to the Gavel' to ridicule them, and people in society competed to recite it as a laughingstock. During the Zhenguan period, Song Shangli became very ill, feeling distraught and restless, with his eyes wide open and red, displaying the appearance of a hungry ghost. Those who saw him were afraid. He soon passed away.
Zhou Shenkai (635-706) His surname was Guo, and he was from Taiyuan. He was a descendant of Lin Zong (Guo Tai, courtesy name Lin Zong) of the Han Dynasty. Later, because his father served as an official, he falsely registered in Jingzhao. Among six brothers, Shenkai was the youngest. From a young age, he had extraordinary ambitions, so he became a disciple of Dharma Master Mingxun and shaved his head to become a monk. Mingxun was none other than Dacheng Xun. After coming of age, he received the full precepts. He studied all the sutras and treatises of both Mahayana and Hinayana, without exception. Thus, he propagated treatises such as the Mahāyānasaṃgraha (Compendium of the Mahayana) and the Abhidharmakośa. Later, when lecturing on the Vimalakīrti-nirdeśa-sūtra (Sutra of Vimalakirti), he saw the judgments and treatments of the ancients and sighed, believing that they had not exhausted the meaning of the sutra. Therefore, at Mount Baizhao in Anlu (present-day Anlu City, Hubei Province), he wrote commentaries to clarify his own ideas. He was always clever and skillful, and once, below Nan Yan in Shanxi (present-day Shengzhou City, Zhejiang Province), he faced the pool water and sculpted his own image, which was very lifelike. Later, the court issued an edict summoning virtuous and talented great monks from all over the world to go to the capital to participate in the translation of scriptures and treatises. Shenkai was assigned to live in Chongye Temple. During the Tianhou (Empress Wu Zetian) period, he passed away in the temple. His disciples built a pagoda for him in Nanshi Yaoyuan. He was indeed a Dharma heir of the Dachengji lineage.
Vinaya Master Tang Quan His family had lived in Wutai County for generations. After leaving home and receiving the full precepts, he studied the Vinaya (discipline). His nature was deep and quiet, and he was not disturbed by external things in his daily life, only correcting and teaching his disciples. However, he knew in advance everything that happened far and near. Whenever there was something related to Buddhism, he would tell others to decorate and prepare for it. At that time, people said that he had attained telepathy. Apart from his three robes and one bowl, he had no other management. The bedroom was empty and quiet. When guests came, he would just have a light conversation for a long time, and then they would leave, without even serving tea. On the day of his passing, auspicious clouds were dense, and heavenly music rang out, which the whole temple heard. Strange fragrances were abundant and rich, so he said goodbye to the crowd, sat in the lotus position, and passed away peacefully.
Tang Fawan Birth year unknown
錢塘之馮氏。其先本閩之長樂人。祖宦遊于江東。遂家焉。世慕凈名之道。每置叢林之士于別室。以齊施之業。而祈得嗣續。俄彥玩。克歧克嶷。性姿異常。稍勝衣。即白父求謝塵累。父訝而許之。剃落受具。探討大乘。無所底滯。獨念以為慧非定不發。五茲于定。其可小怠乎。乃于所居之靈智寺側。別構蘭若。以事寂嘿。同志之侶。造門請益。啟迪良多。天寶二載。十二月十三日。告戒侍者。端坐而逝。春秋六十五。僧臘減二十。以其月十九日。遷塔于寺之山原。塔則白衣弟子。俞法界。子懷福侄希秀等。所建。
唐玄嶷
姓杜氏。不知何許人。始為道。士號杜鍊師。主給都大恒觀。俄剃落住佛授記寺。或問之曰。子何遽信佛邪。嶷曰。吾固易之所謂不遠覆亡祇悔者矣。且生死飆疾。宜蚤圖之。茍臨衢整轡。中流佇枻。其能免於車覆舟溺者。幾希。若朝真拜斗劾鬼求仙。非用心之極至也。
會天后崇尚大法。闡揚上乘。聞其能捨邪歸正。出淺入深。詔充寺之都維那。嶷既浹洽禪教。益愧初失。乃設主客問答。著甄正論一部。后不知所終。
唐元崇
姓王氏。其先瑯邪臨沂人。自晉丞相始興文獻公之子。薈居勾容。遂世佔其籍焉。
崇幼孤立。志夷簡。年十五。捐謝塵累。從陶
【現代漢語翻譯】 現代漢語譯本 錢塘的馮氏，他們的祖先原本是閩地長樂人。祖父在江東做官，於是就在那裡安家了。世代都仰慕維摩詰（Vimalakirti）的道。每次都在另外的房間安置僧人，用供養佈施的功德，來祈求能夠有後代。不久之後生了馮彥玩，他天資聰穎，資質非凡。稍微長大一些，就告訴父親請求擺脫世俗的牽累。父親感到驚訝但還是答應了他。剃度出家，受了具足戒，深入研究大乘佛法，沒有任何阻礙。只是認為智慧不是由禪定而生髮不出來的，對於禪定，怎麼可以稍微懈怠呢？於是在他所居住的靈智寺旁邊，另外建造了蘭若（Aranya，寂靜處），來從事寂靜的修行。志同道合的朋友，來到門前請教，得到很多的啓發。天寶二年，十二月十三日，告誡侍者，端坐而逝。享年六十五歲，僧臘（出家年數）二十年。當月十九日，在寺院的山坡上建造佛塔安葬。佛塔是由在家弟子俞法界、兒子懷福、侄子希秀等人建造的。
唐玄嶷（Xuan Yi）
姓杜，不知道是哪裡人。起初做道士，號杜鍊師。主管給都大恒觀。不久剃度出家，住在佛授記寺。有人問他說：『你為什麼這麼快就信佛了呢？』玄嶷說：『我本來就是《易經》里所說的「不遠復，亡祇悔」的人啊。況且生死迅速，應該早點打算。如果到了路口才整理馬韁，到了河中央才停止劃船，那麼能夠免於車翻船沉的人，有幾個呢？如果只是朝拜星辰，祭拜神仙，降妖伏魔，祈求成仙，這不是用心到了極點啊。』
恰逢天后（武則天）崇尚佛法，闡揚大乘佛教，聽說他能夠捨棄邪道歸於正道，從淺入深，詔令他擔任寺院的都維那（寺院的綱領執事）。玄嶷既然精通禪宗和教理，更加慚愧當初的迷失。於是設立主客問答，寫了《甄正論》一部。後來不知道在哪裡去世的。
唐元崇（Yuan Chong）
姓王，他們的祖先是瑯邪臨沂人。從晉朝丞相始興文獻公的兒子王薈開始居住在勾容，於是世代在那裡落籍。
元崇從小就成了孤兒，志向淡泊簡樸。十五歲時，辭別世俗的牽累，跟隨陶
【English Translation】 English version The Feng family of Qiantang, their ancestors were originally from Changle in Min. The grandfather served as an official in Jiangdong, so they settled there. For generations, they admired the way of Vimalakirti (凈名, Vimalakirti). Each time, they would place monks in separate rooms, using the merit of offerings and alms to pray for descendants. Soon after, Feng Yanwan was born, and he was intelligent and extraordinary. When he grew up a little, he told his father that he wanted to be free from worldly ties. His father was surprised but agreed. He was tonsured and received the full precepts, and he studied the Mahayana Buddhism in depth without any obstacles. He only believed that wisdom could not be generated without Samadhi (禪定), so how could he be negligent in Samadhi? Therefore, next to the Lingzhi Temple where he lived, he built an Aranya (蘭若, Aranya, a quiet place) to engage in quiet practice. Like-minded friends came to the door to ask for advice and received a lot of inspiration. On the thirteenth day of the twelfth month of the second year of Tianbao, he told the attendants and passed away in a seated posture. He lived to be sixty-five years old, and his monastic age (years of being a monk) was twenty years. On the nineteenth day of that month, a pagoda was built on the hillside of the temple for burial. The pagoda was built by lay disciples Yu Fajie, his son Huai Fu, and his nephew Xi Xiu.
Tang Xuan Yi (唐玄嶷, Xuan Yi)
His surname was Du, and it is not known where he was from. At first, he was a Taoist priest, named Du Lianshi. He was in charge of giving to the Dadu Daheng Temple. Soon after, he was tonsured and lived in the Buddha Shouchi Temple. Someone asked him, 'Why did you believe in Buddhism so quickly?' Xuan Yi said, 'I am originally the person who is said in the Book of Changes, 'Not far to return, there will be no regrets.' Moreover, life and death are rapid, so we should plan early. If you only adjust the reins at the intersection, and stop rowing in the middle of the river, how many people can avoid the overturning of the car and the sinking of the boat? If you only worship the stars, worship the gods, subdue demons, and seek immortality, this is not using your heart to the extreme.'
It happened that Empress Dowager (Wu Zetian) admired Buddhism and promoted Mahayana Buddhism. Hearing that he could abandon the evil way and return to the right way, from shallow to deep, she ordered him to serve as the Du Weina (都維那, the chief executive of the temple) of the temple. Since Xuan Yi was proficient in Chan (禪宗, Zen) and doctrine, he was even more ashamed of his initial loss. So he set up a question and answer between the host and the guest, and wrote a book called 'Zhen Zheng Lun'. Later, it is not known where he died.
Tang Yuan Chong (唐元崇, Yuan Chong)
His surname was Wang, and his ancestors were from Langya Linyi. Starting from Wang Hui, the son of the Duke of Shixing Wenxian, the Prime Minister of the Jin Dynasty, they lived in Gou Rong, and then settled there for generations.
Yuan Chong became an orphan at a young age, and his ambition was simple and unadorned. At the age of fifteen, he bid farewell to worldly ties and followed Tao
許游。然獨以其至理未融。乃復究心竺典。研微探賾。妙絕名謂。吳越緇素。舉餐德風。採訪使潤州刺史平陽公齊映。聞其行業。虛佇久之。會恩制度人。貢以充賦。開元之季。咨受心要于瓦棺寺。璇禪師。自是聲聞益以遠矣。金陵諸德。欽渴尤甚。請移配棲霞寺。至德初。杖錫游京師。時右丞王公維。方治別業于輞川。與舍人蕭公昕相往來。焚香啜茗。酬唱般若。曾不知天下之治亂。主上之安危也。崇入終南。偶過之。抗論彌日。王蕭嘆曰。佛法政自有人。俄而涉河洛。陟嵩少。所在輒邀請住持。崇亟引去。無留意。東歷天臺四明。遐觀勝概。搜抉殆盡。如是數年。而後歸老鐘山。亦其首丘之仁歟。大曆五年。刺史南陽樊公。順風稽首。訪求宗要。並徇道俗志。屈主寺事。閱二十年。棟宇新好。既而退處高頂。四方學侶。輻湊。十二年八月二日。示疾而卒。壽六十五。越八日。葬于攝山之陽。弟子等共樹豐碑。以紀化跡于寺之門首焉。
唐靈一
生廣陵吳氏。九歲即剃落。弱冠受具。遂習毗尼有成效。家本貨殖。諸昆弟以侈靡相尚。一獨納衣錫杖自若。始從惟揚法[怡-臺+貞]師學相部律。又依禪者隱空干靖于會稽山南懸溜寺。以討論第一義諦。或游慶雲寺及餘杭之宜豐寺。而足跡不入俗姓之門。天
【現代漢語翻譯】 現代漢語譯本：許游（人名）。然而只是因為他對至理的領悟還不夠透徹，於是又專心研究佛經，深入探究精微奧妙之處，達到了言語難以形容的境界。吳越一帶的僧人和信徒，都敬佩他的德行，爭相學習。採訪使、潤州刺史平陽公齊映，聽說了他的德行，一直很敬重他。恰逢朝廷按制度選拔僧人，齊映便推薦他去充數。開元年間，許游在瓦棺寺向璇禪師請教佛法心要。從此以後，他的名聲更加遠揚。金陵一帶的僧人都非常欽佩渴慕他，請求他移居到棲霞寺。至德初年，許游拄著錫杖遊歷京師。當時右丞王維正在輞川經營別業，與舍人蕭昕互相往來，焚香品茗，吟詠佛法，似乎不知道天下的治亂，君主的安危。許遊進入終南山，偶然經過王維的住所，與他們辯論佛法，持續了整天。王維和蕭昕感嘆說：『佛法自然有人來弘揚。』不久，許游又遊歷了河洛地區，登上了嵩山和少室山，所到之處，寺廟都邀請他擔任住持，許游都堅決推辭，沒有絲毫留戀。他又向東遊歷了天臺山和四明山，廣泛地觀賞名勝古蹟，幾乎搜尋殆盡。這樣過了幾年，然後才回到鐘山養老，這也是他落葉歸根的仁義之舉吧。大曆五年，刺史南陽樊公順風拜訪，請教佛法宗要，並順應僧人和信徒的意願，請他主持寺院事務。過了二十年，寺廟的殿宇修繕一新。之後，許游便退居到高頂，四方的學佛之人，像車輪的輻條一樣聚集而來。大曆十二年八月初二，許游示現疾病而圓寂，享年六十五歲。八天後，弟子們將他安葬在攝山的南面，共同樹立高大的石碑，用來記載他的教化事蹟，立在寺廟的門前。 唐靈一（人名） 生於廣陵吳氏。九歲就剃度出家，二十歲受具足戒，於是學習戒律，頗有成效。他家原本是做買賣的，幾個哥哥弟弟都互相攀比奢侈，只有靈一穿著簡樸的僧衣，拿著錫杖，安之若素。開始跟隨惟揚法[怡-臺+貞]師學習相部律，又依止禪者隱空干靖于會稽山南懸溜寺，一起討論第一義諦。有時遊歷慶雲寺以及餘杭的宜豐寺，他的足跡從不踏入俗家之門。天
【English Translation】 English version: Xu You (person's name). However, solely because his understanding of the ultimate truth was not yet thorough, he then devoted himself to studying Buddhist scriptures, deeply exploring subtle and profound matters, reaching a state beyond description. Monks and laypeople in the Wu and Yue regions admired his virtue and eagerly learned from him. The investigating commissioner and Runzhou prefect, Pingyang Gong Qi Ying, heard of his virtuous conduct and held him in high esteem for a long time. Coincidentally, the court was selecting monks according to regulations, and Qi Ying recommended him to fill the quota. During the Kaiyuan era, Xu You sought instruction on the essentials of Buddhist teachings from Zen Master Xuan at Waguan Temple. From then on, his reputation spread even further. The monks in Jinling greatly admired and yearned for him, requesting him to move to Qixia Temple. In the early years of the Zhide era, Xu You traveled to the capital city with his staff. At that time, Right Minister Wang Wei was managing his villa in Wangchuan, and he and Chamberlain Xiao Xin frequently visited each other, burning incense, sipping tea, and chanting Buddhist scriptures, seemingly unaware of the chaos in the world and the safety of the emperor. Xu You entered Zhongnan Mountain and happened to pass by Wang Wei's residence, debating Buddhist teachings with them for an entire day. Wang Wei and Xiao Xin exclaimed, 'Buddhism naturally has people to promote it.' Soon after, Xu You traveled to the Heluo region, ascending Mount Song and Mount Shaoshi. Wherever he went, temples invited him to serve as abbot, but Xu You firmly declined, showing no attachment. He then traveled east to Mount Tiantai and Mount Siming, extensively viewing scenic spots and historical sites, exploring almost everything. After several years, he returned to Zhong Mountain to spend his old age, which was also an act of benevolence in returning to his roots. In the fifth year of the Dali era, Prefect Fan of Nanyang respectfully paid homage and sought instruction on the essentials of Buddhist teachings, and in accordance with the wishes of monks and laypeople, invited him to preside over the temple affairs. After twenty years, the temple's halls were renovated and looked new. Afterwards, Xu You retired to the high peak, and Buddhist learners from all directions gathered like spokes of a wheel. On the second day of the eighth month of the twelfth year of the Dali era, Xu You manifested illness and passed away, at the age of sixty-five. Eight days later, his disciples buried him on the south side of She Mountain, and together erected a tall stone monument to record his teaching deeds, placed in front of the temple gate. Tang Lingyi (person's name) Born into the Wu family of Guangling. He was tonsured at the age of nine, and received the full precepts at the age of twenty, thus studying the Vinaya and achieving considerable success. His family was originally engaged in trade, and his brothers competed with each other in extravagance, but Lingyi alone wore simple monastic robes, carried a staff, and remained at ease. He initially followed Dharma Master Wei Yang Fa[怡-臺+貞] to study the Xiangbu Vinaya, and then relied on the Zen practitioner Yin Kong Gan Jing at Xuanliu Temple south of Mount Kuaiji, discussing the ultimate truth together. Sometimes he traveled to Qingyun Temple and Yifeng Temple in Yuhang, but his footsteps never entered the homes of laypeople. Heaven
臺道土潘志清。襄陽朱放。南陽張繼。安定皇甫曾。范陽張南史。吳郡陸迅。東海徐嶷。景陵陸鴻漸。皆引分愿交。扣襟尚友。其所尤善者。慧凝明幽靈祐曇一義宣。誠同門之三益。住世之四衣矣。然工辭章。樂吟詠。既著法性論。或遇良辰勝境。必掇筆申楮。以遣興趣。好事者錄之。名間氣集。寶應元年冬十月十六日。示滅于杭州之龍興寺。壽三十五。弟子以遺命。行阇維法。樹浮圖。以表其地。左衛兵參軍李紓。嘉興令李湯左金吾衛兵曹參軍獨孤反。相與悼梁木之壞。慮陵谷之遷。刻石于武林山東峰之陽。
唐亡名僧
善誦華嚴經。然放曠不拘細行。上元中。遇洛中廣愛寺律師于榮陽逆旅。從主人。購酒肉相勞苦。律師大詬怒之。其僧飲啖自若。不為意。薄暮求水漱盥。遂趺坐床上以誦。始發題則有金色光明兩道。自其僧口角出。律師遂愧污。竟就臥。頃之覺經聲愈宏暢。而光明遍庭宇。於是律師起候之。則誦且四帙矣。及五帙。天欲曙。其光漸收。而其僧亦假寐。如禪定。且則律師具威儀。泣拜懺悔。然終莫能識其僧何人也。
唐洪正
姓常氏。未詳何許人。居岷蜀間。嘿持金剛般若經。晝夜不輟。時沙門守賢。與鄰房。偶夜坐不能寐。聞隔壁聲。若有二人相語者。其一曰。我受命攝
【現代漢語翻譯】 現代漢語譯本：臺道、土潘志清（人名）、襄陽朱放（人名）、南陽張繼（人名）、安定皇甫曾（人名）、范陽張南史（人名）、吳郡陸迅（人名）、東海徐嶷（人名）、景陵陸鴻漸（人名），都引薦分享，願意結交，推崇互相學習。其中尤其擅長的有慧凝（法號）、明幽（法號）、靈祐（法號）、曇一（法號）、義宣（法號），他們確實是同門中的良師益友，是住世的四依之人。然而他們精於辭章，喜愛吟詠，已經著有《法性論》，或者遇到美好的時辰和優美的境地，必定拿起筆來書寫，用來抒發興趣。好事者將這些記錄下來，名為《間氣集》。寶應元年冬十月十六日，在杭州的龍興寺示寂，享年三十五歲。弟子們按照他的遺命，舉行火化儀式，建造佛塔，用來標記這個地方。左衛兵參軍李紓（人名）、嘉興令李湯（人名）、左金吾衛兵曹參軍獨孤反（人名），共同哀悼棟樑的崩壞，擔心山陵的變化，所以在武林山東峰的南面刻石紀念。 唐朝亡佚名僧 善於誦讀《華嚴經》（Mahavairocana Sutra），然而放縱不拘泥於細微的戒律。上元（年號）年間，在洛陽廣愛寺遇到一位律師（精通戒律的僧人），在榮陽的旅店裡，（這位律師）從店主那裡購買酒肉來慰勞他。律師非常惱怒地責罵他。這位僧人飲酒吃肉，神態自若，不放在心上。傍晚，（這位僧人）要水漱口洗手，於是盤腿坐在床上誦經。剛開始誦經時，就有兩道金色的光明，從這位僧人的口角發出。律師於是感到慚愧和羞辱，最終就去睡覺了。過了一會兒，（律師）覺得經聲更加洪亮流暢，而光明遍照庭院。於是律師起身等候他，（發現這位僧人）已經誦了四卷經了。等到第五卷時，天快亮了，光明漸漸收斂，而這位僧人也假裝睡覺，好像在禪定一樣。於是律師穿戴整齊，哭泣著拜謝懺悔。然而始終不能知道這位僧人是什麼人。 唐朝洪正（法號） 姓常，不清楚是哪裡人，住在岷江和蜀地之間，默默地持誦《金剛般若經》（Vajracchedika Prajnaparamita Sutra），晝夜不停。當時沙門（出家男子）守賢（法號），與（洪正）是鄰居，偶爾晚上坐著不能入睡，聽到隔壁有聲音，好像有兩個人說話。其中一個人說：『我奉命攝取』
【English Translation】 English version: Tai Dao, Tu Pan Zhiqing (personal name), Xiangyang Zhu Fang (personal name), Nanyang Zhang Ji (personal name), Anding Huangfu Zeng (personal name), Fanyang Zhang Nanshi (personal name), Wujun Lu Xun (personal name), Donghai Xu Yi (personal name), Jingling Lu Hongjian (personal name), all recommended sharing and were willing to associate with each other, advocating mutual learning. Among them, the most outstanding were Huining (Dharma name), Mingyou (Dharma name), Lingyou (Dharma name), Tanyi (Dharma name), and Yixuan (Dharma name), who were indeed good teachers and helpful friends among their peers, and the four reliances of those living in the world. However, they were proficient in literary composition and loved to chant. They had already written 'Treatise on Dharma-nature', or when encountering beautiful times and beautiful scenery, they would definitely pick up a pen to write, in order to express their interests. Those who loved these things recorded them, and named it 'Collection of Intermittent Qi'. On the sixteenth day of the tenth month of winter in the first year of Baoying, he passed away at Longxing Temple in Hangzhou, at the age of thirty-five. The disciples, according to his last wishes, held a cremation ceremony and built a pagoda to mark the place. Li Shu (personal name), a military advisor of the Left Guard, Li Tang (personal name), the magistrate of Jiaxing, and Dugu Fan (personal name), a military advisor of the Left Jinwu Guard, together mourned the collapse of the pillar and worried about the changes in the mountains and valleys, so they carved a stone on the south side of the East Peak of Mount Wulin to commemorate him. Nameless Monk of the Tang Dynasty He was good at reciting the 'Avatamsaka Sutra' (Mahavairocana Sutra), but he was unrestrained and did not adhere to minor precepts. During the Shangyuan period (era name), he met a Vinaya master (a monk proficient in precepts) from Guang'ai Temple in Luoyang at an inn in Rongyang. (The Vinaya master) bought wine and meat from the owner to comfort him. The Vinaya master scolded him angrily. The monk drank and ate as if nothing had happened, not taking it to heart. In the evening, (the monk) asked for water to rinse his mouth and wash his hands, and then sat cross-legged on the bed to recite the sutra. When he began to recite, two golden rays of light emanated from the corners of the monk's mouth. The Vinaya master then felt ashamed and humiliated, and eventually went to sleep. After a while, (the Vinaya master) felt that the sound of the sutra was even louder and clearer, and the light illuminated the entire courtyard. So the Vinaya master got up to wait for him, (and found that the monk) had already recited four fascicles of the sutra. By the time of the fifth fascicle, it was almost dawn, and the light gradually subsided, and the monk also pretended to be asleep, as if in meditation. So the Vinaya master dressed solemnly, weeping and bowing in repentance. However, he never knew who the monk was. Hongzheng (Dharma name) of the Tang Dynasty His surname was Chang, and it is not clear where he was from. He lived between the Min River and Shu region, silently reciting the 'Diamond Sutra' (Vajracchedika Prajnaparamita Sutra), day and night without stopping. At that time, the Shramana (ordained male) Shou Xian (Dharma name), was his neighbor, and occasionally sat up at night unable to sleep, hearing a sound from next door, as if two people were talking. One of them said: 'I am ordered to seize'
洪正柰何其旁有善神擁護。雖欲近傍。不可得。然而違限之罪。其何計以免之。其一曰。我知免矣。東門之地。有姓名相類者。今固民也。且嘗為僧。必將攝之以塞責。既而皆寂然。賢遽出門遍索。無所見。明日賢以語正。復往東門訊常氏。常氏之名洪正者。果昨夜死。賢始專業彌陀經。至是亦改從金剛般若矣。
唐惟寔
姓陽氏。富陽人。天寶中。游四明之遠蓬山。樂其靜僻。遂有終焉之志。巖洞深杳。上有佛跡。始見於開元時。居無何。會海𡨥袁晁。放眾劫掠。寔方禪坐洞中。𡨥至惡之。於是合二三百人。共舉大石。窒其洞。使不得出。俄寔從定起。喑嗚作聲。用掌擎石。如欲投以擊𡨥者。𡨥大懼。羅拜乞免。邑人重之。為立精舍。大曆八年也。太守裴儆。請署香山額。仍奉詔。度僧七人。以隸名其寺。貞元二年。冬跏趺而化。壽六十二。臘三十一。
唐志鴻
姓錢氏。湖之長城下若人。本名儼。志鴻字也。少出家于鄉里之石門寺。即梁之靜林寺也。納具后。依茂苑道恒師。研核律部。與曇清省躬相切磋。意以為先德之釋南山鈔。未盡善。乃著搜玄錄二十卷。盡囊括大慈靈巖已下。四十餘家之說。華嚴疏主澄觀。于大曆間。為作序引。以冠其首。春秋百有八歲。矣尚無恙。詔號長壽大師
【現代漢語翻譯】 現代漢語譯本：洪正為什麼會被善神擁護在他旁邊呢？即使想要靠近他，也是不可能的。然而，違背期限的罪過，用什麼辦法才能免除呢？（善神）回答說：『我知道免除的辦法了。東門這個地方，有一個姓名與他相類似的人，現在是普通百姓，而且曾經當過和尚，必定可以抓他來頂替，以塞責。』之後，一切都寂靜無聲。賢急忙出門四處尋找，卻什麼也沒找到。第二天，賢把這件事告訴了洪正。洪正又去東門打聽常氏，結果得知名叫洪正的常氏，果然在昨夜死了。賢開始專心研究《彌陀經》，到這時也改變主意，改學《金剛般若》了。
唐朝的惟寔（法號）
姓陽，是富陽人。天寶年間，遊歷四明的遠蓬山，喜歡那裡的清靜偏僻，於是有了在那裡終老的打算。巖洞深邃幽靜，上面有佛的足跡，最初出現在開元年間。居住沒多久，正趕上海盜袁晁發動叛亂，四處劫掠。惟寔正在洞中禪坐，袁晁非常憎恨他，於是聚集二三百人，一起舉起大石頭，堵住洞口，使他無法出來。不久，惟寔從禪定中醒來，發出低沉的聲音，用手掌托著石頭，好像要扔出去攻擊袁晁的樣子。袁晁非常害怕，跪地求饒。當地人敬重他，為他建立了精舍，那是大曆八年。太守裴儆，請求題寫『香山』的匾額，並奉詔，度化僧人七人，隸屬於這座寺廟。貞元二年冬天，跏趺坐化，享年六十二歲，僧臘三十一年。
唐朝的志鴻（法號）
姓錢，是湖州長城縣下若里人，本名儼，志鴻是他的字。年少時在鄉里的石門寺出家，也就是梁朝的靜林寺。受具足戒后，依止茂苑的道恒法師，研究律部，與曇清、省躬互相切磋。他認為前代大德對南山鈔的解釋，還不夠完善，於是撰寫了《搜玄錄》二十卷，囊括了大慈、靈巖等四十餘家的說法。《華嚴疏》的作者澄觀（法號），在大曆年間，為這本書作了序言。春秋一百零八歲時，仍然健康無恙，朝廷賜號『長壽大師』。
【English Translation】 English version: Why was Hong Zheng protected by benevolent deities by his side? Even if one wished to approach him, it was impossible. However, what plan could be used to avoid the sin of violating the deadline? (The benevolent deity) replied: 'I know a way to avoid it. In the area of the East Gate, there is a person whose name is similar to his, who is now a commoner and was once a monk. Surely, he can be captured to substitute for him, in order to fulfill the responsibility.' After that, everything was silent. Xian hurriedly went out to search everywhere, but found nothing. The next day, Xian told Hong Zheng about this matter. Hong Zheng went to the East Gate to inquire about the Chang family, and as a result, he learned that a Chang named Hong Zheng had indeed died last night. Xian began to study the 'Amitabha Sutra' diligently, and at this point, he also changed his mind and began to study the 'Diamond Prajna Sutra'.
Tang Dynasty: Wei Shi (Dharma name)
His surname was Yang, and he was from Fuyang. During the Tianbao era, he traveled to Yuanpeng Mountain in Siming, and he liked the quiet and secluded nature of the place, so he had the intention of spending the rest of his life there. The rock cave was deep and secluded, and there were footprints of the Buddha on it, which first appeared during the Kaiyuan era. Not long after he settled there, he encountered the pirate Yuan Chao launching a rebellion and looting everywhere. Wei Shi was meditating in the cave, and Yuan Chao hated him very much. So he gathered two or three hundred people and together they lifted a large stone to block the entrance of the cave, preventing him from coming out. Soon, Wei Shi awoke from meditation, made a low sound, and supported the stone with his palm, as if he wanted to throw it to attack Yuan Chao. Yuan Chao was very frightened and knelt down to beg for forgiveness. The local people respected him and built a monastery for him, which was in the eighth year of the Dali era. The prefect Pei Jing requested to inscribe the plaque 'Xiangshan', and also received an imperial decree to ordain seven monks to be affiliated with the temple. In the winter of the second year of the Zhenyuan era, he passed away in the lotus position, at the age of sixty-two, with thirty-one years as a monk.
Tang Dynasty: Zhi Hong (Dharma name)
His surname was Qian, and he was from Xia Ruo Village in Changcheng County, Huzhou. His original name was Yan, and Zhi Hong was his style name. He became a monk at a young age at Shimen Temple in his hometown, which was also Jinglin Temple in the Liang Dynasty. After receiving the full precepts, he followed Dharma Master Dao Heng of Maoyuan to study the Vinaya, and he discussed with Tan Qing and Sheng Gong. He believed that the explanations of the Nanshan Commentary by previous virtuous monks were not perfect enough, so he wrote the 'Sou Xuan Lu' in twenty volumes, which included the theories of more than forty schools, including Da Ci and Ling Yan. The author of the 'Huayan Commentary', Cheng Guan (Dharma name), wrote a preface for this book during the Dali era. At the age of one hundred and eight, he was still healthy and well, and the court bestowed upon him the title 'Longevity Master'.
。世不敢以名而以字。則其尊之可知。
唐嚴峻
濰州之樊氏子。父硤州刺史昭王府司馬。峻材贍而學富。年十九。應進士舉。以丁父艱。投南陽佛寺出家。俄從遇真禪師于荊州玉泉蘭若。學觀法。入城憩大云寺。眾以其素究毗尼。力請臨壇。模範季世。黽俯承命。后頓悟心要于觀凈禪師。大曆初。將往青原。證所見於思禪師。未達廬陵。會真卿顏魯公。一言而契。二年春。宜春太守。俾僧正以疏請。四年洪州刺史李花。迎止大明寺。是年三月。沐浴更衣。望空合掌而逝。壽五十九。既遷塔。弟子圓約立碑。
唐志玄
河朔人。善誦五天禁祝。悲願濟物。雖捐軀命。弗恤也。嘗行林野間。見一狐。方于古冢內。戴髑髏。服草莽。婉然靚妝美婦人也。薄暮獨立驛道傍。會少年車從至。因問。婦人何為者。婦人泣曰。妾家易水。父母嫁妾絳之張氏。未幾而夫死。舅姑老而很。妾身無所依託。父母雖存。念道遠。莫之歸省。是故徘徊於此。而思以自盡也。少年驚遽。下車跪曰。我易水軍也。今方以出戍。受代以歸。夫人誠有意。幸得以鄉曲。奉䘖轡則足矣。復奚至於自盡哉。婦人喜謝再三。將就車。玄呵止之。振錫誦祝語。婦人忽復狐形。前伏不能去。徐視之死矣。
唐慧靈
史未詳
【現代漢語翻譯】 現代漢語譯本：
世人不敢直呼其名而以字相稱，由此可知對其的尊敬。
唐 嚴峻
濰州人樊氏之子，其父是硤州刺史昭王府司馬。嚴峻才思敏捷，學識淵博，十九歲時，應進士科舉，因父親去世而離家，到南陽佛寺出家。不久跟隨遇真禪師在荊州玉泉蘭若學習觀法。進入城中，暫住在大云寺。寺中僧眾因為他精通毗尼，極力邀請他主持戒壇，作為末世的楷模，他勉強答應。後來在觀凈禪師處頓悟心要。大曆初年，打算前往青原，向思禪師印證自己的見解，還未到達廬陵，遇到了真卿顏魯公，一見如故。大曆二年春天，宜春太守通過僧正上書邀請他。大曆四年，洪州刺史李花迎接他到大明寺居住。同年三月，沐浴更衣，面向天空合掌而逝，享年五十九歲。遷葬后，弟子圓約立碑紀念。
唐 志玄
河朔人，擅長誦唸五天禁咒，以慈悲之心救濟眾生，即使犧牲生命也在所不惜。曾經在林野間行走，看見一隻狐貍，在古墓中，頭戴骷髏，身披草莽，打扮成婉約美麗的婦人模樣，傍晚獨自站在驛道旁。遇到一位少年帶著隨從乘車而來，少年問道：『婦人是做什麼的？』婦人哭泣著說：『我家是易水的，父母將我嫁給絳地的張氏，沒過多久丈夫就去世了，公婆年老又很兇，我無所依靠，父母雖然還在，但想到路途遙遠，無法回去探望，所以在這裡徘徊，想要自盡。』少年驚慌，下車跪下說：『我是易水人，現在正要出戍，接受調令回家。夫人如果真的有意，希望能讓我送您回鄉，侍奉您就足夠了，又何至於要自盡呢？』婦人高興地再三道謝，準備上車。志玄呵斥阻止了她，搖動錫杖誦唸咒語，婦人突然恢復狐貍的形狀，趴在地上不能動彈，仔細一看，已經死了。
唐 慧靈
史書沒有詳細記載。
【English Translation】 English version:
People do not dare to call him by his given name but refer to him by his courtesy name, from which it can be known how much he is respected.
Tang Dynasty - Yan Jun (seriousness and respect)
Fan's son from Weizhou, whose father was the Sima (military administrator) of the Zhaowang Mansion, the prefect of Xiazhou. Yan Jun was talented and knowledgeable. At the age of nineteen, he responded to the Jinshi (imperial examination) but left home due to his father's death and became a monk in Nanyang Buddhist Temple. Soon after, he followed Chan Master Yuzhen at Yuquan Lanruo (monastery) in Jingzhou to study the method of contemplation. He entered the city and stayed temporarily at Dayun Temple. The monks in the temple, because he was proficient in Vinaya (monastic discipline), strongly invited him to preside over the ordination platform as a model for the degenerate age, and he reluctantly agreed. Later, he suddenly realized the essence of the mind at Chan Master Guanjing's place. In the early years of the Dali era, he planned to go to Qingyuan to verify his views with Chan Master Si, but before he reached Luling, he met Zhenqing Yan Lugong (a famous calligrapher and official), and they immediately hit it off. In the spring of the second year of Dali, the prefect of Yichun invited him through the Sangha administrator. In the fourth year of Dali, Li Hua, the prefect of Hongzhou, welcomed him to reside in Daming Temple. In March of the same year, he bathed and changed his clothes, faced the sky, put his palms together, and passed away at the age of fifty-nine. After the relocation of the stupa, his disciple Yuan Yue erected a monument.
Tang Dynasty - Zhi Xuan (will and mystery)
A person from Hebei, skilled in reciting the mantras of the Five Heavens, with a compassionate vow to save all beings, even at the cost of his own life. Once, while walking in the forest, he saw a fox in an ancient tomb, wearing a skull and dressed in weeds, like a graceful and beautiful woman. At dusk, she stood alone by the post road. A young man with attendants arrived in a carriage and asked, 'What is the woman doing?' The woman wept and said, 'My home is in Yishui, and my parents married me to the Zhang family in Jiangdi. Not long after, my husband died, and my parents-in-law are old and mean. I have no one to rely on. Although my parents are still alive, I think the road is far, and I cannot go back to visit them, so I wander here, wanting to kill myself.' The young man was startled, got out of the carriage, and knelt down, saying, 'I am from Yishui, and I am about to leave my post and return home. If you really intend to go home, I hope I can escort you back to your hometown and serve you, which would be enough. Why would you want to kill yourself?' The woman happily thanked him repeatedly and was about to get into the carriage. Zhi Xuan scolded and stopped her, shook his tin staff and recited mantras. The woman suddenly reverted to the shape of a fox, lying on the ground unable to move. Upon closer inspection, she was dead.
Tang Dynasty - Hui Ling (wisdom and spirit)
History does not record in detail.
其姓氏鄉里。太中七年。上幸莊嚴寺。禮佛牙。因登大塔四望。見西北有廢址。曰此昔總持寺也。悵然久之。詔耆年問往事。眾推靈對。上嘉其詳盡。即賜紫。且詔修復總持寺。三月十一日。三教首座辨章勾當修寺。六月畢工。詔靈為綱任。既居厥職。清眾成序。上每加優獎焉。寺歲貢梨華蜜。色白而味佳。世所珍貴。靈竟終於寺。
唐大義
字元貞。姓徐氏。會稽蕭山人。生而秀朗。甫七歲。父以經典訓之。日可憶數千言。年十二。投山陰靈隱寺。習內法。開卷輒通。見者歎賞。屬中宗以龍飛。恩度天山僧道。都督胡元禮。考試經。義格第一。獲剃染。配貫昭玄寺。自茲聽習尤勤至。開元初。從吳郡圓律師受具。復就鄉里開元寺深律師。究四分學。深公既亡。乃游京師。法華玄儼律師。愛其俊邁。謂之曰。於今傳法。非子而誰。未幾。鄉里稱心寺超律師。請任寺職。開元中。以親喪。轉藏經于天臺佛隴山。天寶中。築室于故支遁沃州之地。以居。俗稱為北塢者。
始夢。二梵僧告曰。汝於此有二十日緣。寶應初。復夢前僧曰。本期二十日。今過矣。魔賊且至。不宜更住。既而袁晁。據剡丹丘。被害滋甚。義因與大禹回律師。詣左溪朗禪師所。練治止觀。於是朝野士大夫。歸心焉。相國杜鴻漸。尚
【現代漢語翻譯】 現代漢語譯本： 關於靈法師的姓氏和家鄉：他在太中七年（譯者註：此處應為唐太宗貞觀七年，公元633年），唐太宗駕臨莊嚴寺，禮拜佛牙，並登上大塔向四處眺望。他看到西北方向有一片廢棄的遺址，說道：『這裡過去是總持寺啊。』他為此悵然嘆息了很久。於是，他下詔詢問當地的老人關於總持寺的往事，大家都推舉靈法師來回答。唐太宗嘉獎他敘述得詳盡，就賜予他紫衣，並且下詔修復總持寺。三月十一日，由三教的首座辨章負責修復寺廟的事宜，六月完工。唐太宗下詔讓靈法師擔任綱任。他上任后，寺廟的僧眾秩序井然。唐太宗經常給予他優厚的獎勵。寺廟每年進貢梨花蜜，顏色潔白，味道鮮美，世人視為珍品。靈法師最終在寺廟中去世。
關於唐大義法師： 他的字是元貞，姓徐，是會稽蕭山人。他生來就聰慧俊朗。剛滿七歲，他的父親就用經典來教導他，他每天能記住數千字。十二歲時，他前往山陰靈隱寺，學習佛法。他打開經書就能理解，見到他的人都讚歎不已。適逢唐中宗即位，大赦天下僧道。都督胡元禮主持考試，他的經義水平名列第一，獲準剃度出家，被安排到貫昭玄寺。從此以後，他更加勤奮地聽講學習。開元初年，他跟隨吳郡的圓律師受具足戒，又到家鄉的開元寺跟隨深律師，深入研究四分律學。深律師去世后，他便遊歷京師。法華玄儼律師喜愛他的才華，對他說：『如今要傳授佛法，除了你還能有誰呢？』不久，家鄉的稱心寺超律師，邀請他擔任寺廟的職務。開元年間，因為父母去世，他將藏經轉移到天臺佛隴山。天寶年間，他在過去支遁居住過的沃州之地建造房屋居住，當地人稱之為北塢。
起初，他夢見兩位梵僧告訴他：『你在這裡有二十日的緣分。』寶應初年，他又夢見之前的僧人說：『原本約定二十日，現在已經過了。魔賊將要到來，不宜再住下去。』不久之後，袁晁佔據了剡縣丹丘，百姓遭受的禍害非常嚴重。大義法師於是與大禹回律師，前往左溪朗禪師處，修習止觀。從此以後，朝廷和民間的士大夫，都歸心於他。相國杜鴻漸，也十分敬重他。
【English Translation】 English version: Regarding the surname and hometown of Dharma Master Ling: In the seventh year of Taizhong (Note: This should be the seventh year of Zhenguan during the reign of Emperor Taizong of Tang Dynasty, 633 AD), Emperor Taizong of Tang visited Zhuangyan Temple, paid homage to the Buddha's tooth, and ascended the great pagoda to look around. He saw an abandoned site in the northwest and said, 'This used to be Zongchi Temple.' He sighed with regret for a long time. Therefore, he issued an edict to inquire about the past events of Zongchi Temple from the local elders, and everyone recommended Dharma Master Ling to answer. Emperor Taizong praised him for his detailed account and bestowed upon him a purple robe, and also issued an edict to restore Zongchi Temple. On the eleventh day of the third month, Bianzhang, the head of the three religions, was responsible for the restoration of the temple, which was completed in June. Emperor Taizong issued an edict appointing Dharma Master Ling as the chief administrator. After he took office, the monks in the temple were in good order. Emperor Taizong often gave him generous rewards. The temple annually offered pear blossom honey, which was white in color and delicious in taste, and was regarded as a treasure by the world. Dharma Master Ling eventually passed away in the temple.
Regarding Dharma Master Da Yi of Tang: His courtesy name was Yuanzhen, and his surname was Xu. He was from Xiaoshan, Kuaiji. He was born intelligent and handsome. When he was just seven years old, his father taught him the classics, and he could memorize thousands of words a day. At the age of twelve, he went to Lingyin Temple in Shanyin to study Buddhism. He could understand the scriptures as soon as he opened them, and those who saw him praised him. It happened that Emperor Zhongzong of Tang ascended the throne and granted amnesty to monks and Taoists throughout the country. The governor Hu Yuanli presided over the examination, and his understanding of the scriptures ranked first. He was allowed to be tonsured and ordained, and was assigned to Guanzhao Xuan Temple. From then on, he listened and studied even more diligently. In the early years of Kaiyuan, he received the complete precepts from Lawyer Yuan of Wujun, and then went to Kaiyuan Temple in his hometown to follow Lawyer Shen to study the Four-Part Vinaya in depth. After Lawyer Shen passed away, he traveled to the capital. Lawyer Xuan Yan of Fahua loved his talent and said to him, 'Who else but you can transmit the Dharma today?' Soon after, Lawyer Chao of Chengxin Temple in his hometown invited him to take up a position in the temple. During the Kaiyuan period, due to the death of his parents, he moved the Tripitaka to Folong Mountain in Tiantai. During the Tianbao period, he built a house in Wozhou, the former residence of Zhi Dun, to live in, which was known locally as Beiwu.
Initially, he dreamed that two Brahma monks told him, 'You have a twenty-day connection here.' In the early years of Baoying, he dreamed again that the previous monks said, 'The original agreement was for twenty days, but now it has passed. Demon thieves are about to arrive, and it is not advisable to stay any longer.' Soon after, Yuan Chao occupied Danqiu in Shan County, and the people suffered greatly. Dharma Master Da Yi then went with Lawyer Hui of Dayu to Zen Master Lang of Zuoxi to practice Samatha-vipassana. From then on, the officials and scholars of the court and the people all turned their hearts to him. The Chancellor Du Hongjian also respected him very much.
書薛兼訓。中丞獨孤峻。洺州刺史徐嶠。其子浩。皆厚善。大曆己未歲。五月終於稱心。壽八十九。臘六十二。殯于北塢舊居。
唐清江
會稽人。未詳氏族。少即抗志物外。沮于父母之愛。故久而從落染焉。師事曇一律主。諷誦通利。識者以為釋門千里駒也。俄從守直律師。于浙陽天竺壇登具。仍依一公。習南山律鈔。且研究相疏。皆通暢無遺憾。善辭章。或賦詠。輒擅譽一時。性褊躁。雖尊長猶掁觸不已。一公每優容之。后竟去。莫之遮挽。既遊歷迄。無所遇。乃悔歸。拜一公曰。前念無知。後心有悟。望和尚大慈。施與歡喜。一公憫其誠。遂為師資如初。大曆八年。江于汝濆以鄉曲。見南陽忠國師。嘗。有所傳授云。
唐雄俊
姓周氏。成都人。學博材偉。然無戒檢。每開講。得施利。輒以他用。且嘗縱鬚髮。竄名軍伍中。及有罪。又遁去剃落如初。大曆中。以疾卒。
時有暴亡而蘇者。云見俊于閻王所。王怒敕使入獄。俊抗聲呼曰。雄俊若入地獄。則三世諸佛。皆妄語矣。且觀經所謂。造五逆者。猶得以臨終十念。屬下品往生。況俊未嘗犯五逆。而唸佛莫知其數乎。語畢。即有寶臺。從西至。俊遂乘之而去。
唐潛真
字義璋。姓王氏。太原人也。后徙夏州。朔
【現代漢語翻譯】 現代漢語譯本：書寫者為薛兼訓，中丞（官名）是獨孤峻，洺州刺史（官名）是徐嶠，徐嶠的兒子徐浩，這些人都是關係深厚的好友。大曆己未年（公元779年）五月，（薛兼訓）在稱心這個地方去世，享年八十九歲，僧臘六十二年，安葬在北塢的舊居。
唐朝的清江（法號）： 會稽（地名）人，不清楚他的氏族。年少時就立志於世俗之外，但受到父母之愛的阻礙，所以很久以後才出家。他師從曇一律主，誦讀經文非常流利，有見識的人認為他是佛門中的千里馬。不久之後，他跟隨守直律師，在浙陽天竺壇受具足戒，仍然依靠曇一律主，學習南山律鈔，並且研究相宗的疏鈔，都通暢無礙。他擅長辭章，有時寫詩賦，總是能獲得一時的讚譽。性格比較急躁，即使面對尊長也常常冒犯頂撞。曇一律主總是寬容他，後來他還是離開了，沒有人阻攔挽留。他遊歷四方，沒有遇到什麼，於是後悔回來，拜見曇一律主說：『以前的想法是無知的，現在的心是覺悟的，希望和尚您大慈大悲，給予我歡喜。』曇一律主憐憫他的誠意，於是像當初一樣待他。大曆八年，清江在汝濆因為鄉里的關係，見到了南陽忠國師（法號），曾經得到過他的傳授。
唐朝的雄俊（法號）： 姓周，是成都人。學識淵博，才能出衆，但不守戒律。每次開講，得到施捨的財物，就拿去另作他用。而且曾經蓄髮，改名混入軍隊中。等到犯了罪，又逃走剃髮出家，和最初一樣。大曆年間，因病去世。
當時有人暴死後又甦醒過來，說在閻王那裡見到了雄俊。閻王生氣，命令手下把他關進監獄。雄俊大聲呼喊說：『雄俊如果進入地獄，那麼三世諸佛都是妄語了。而且《觀經》上說，造作五逆罪的人，尚且可以通過臨終十念，屬於下品往生，何況雄俊我沒有犯過五逆罪，而且唸佛的次數多得數不清呢？』說完，立刻有寶臺從西方而來，雄俊就乘著寶臺離開了。
唐朝的潛真（法號）： 字義璋，姓王，是太原人。後來遷居到夏州朔方。
【English Translation】 English version: The scribe was Xue Jianxun. The Zhongcheng (an official title) was Dugu Jun. The Prefect of Mingzhou was Xu Qiao, and his son Xu Hao. All of them were close friends. In the fifth month of the year Jiwei during the Dali era (779 AD), (Xue Jianxun) passed away in Chengxin, at the age of eighty-nine, with sixty-two years of monastic life. He was buried in his old residence in Beiwu.
Qingjiang (Dharma name) of the Tang Dynasty: He was from Kuaiji (place name), and his clan is unknown. From a young age, he aspired to be beyond worldly matters, but was hindered by the love of his parents, so it was long before he left home. He studied under Vinaya Master Tan Yi, and recited scriptures fluently. Those with insight considered him a 'thousand-li horse' of the Buddhist community. Soon after, he followed Lawyer Shouzhi and received the full precepts at the Tianzhu Altar in Zheyang, still relying on Master Yi to study the Nanshan Vinaya Commentary, and researched the commentaries on the Characteristics School, all of which he understood thoroughly without any doubts. He was skilled in rhetoric, and when he composed poems, he always gained temporary praise. He was impatient by nature, and often offended even his elders. Master Yi always tolerated him, but later he left anyway, and no one stopped him. After traveling around, he encountered nothing, so he regretted it and returned, bowing to Master Yi and saying, 'My previous thoughts were ignorant, and my current heart is enlightened. I hope that you, Venerable Master, will be compassionate and grant me joy.' Master Yi pitied his sincerity, and treated him as before. In the eighth year of the Dali era, Qingjiang met the National Teacher Zhong of Nanyang (Dharma name) in Ruben because of their shared hometown, and he had received some teachings from him.
Xiongjun (Dharma name) of the Tang Dynasty: His surname was Zhou, and he was from Chengdu. He was learned and talented, but did not observe the precepts. Every time he gave a lecture and received offerings, he would use them for other purposes. Moreover, he once grew his hair and beard and joined the army under a false name. When he committed a crime, he fled and shaved his head again, as before. During the Dali era, he died of illness.
At that time, someone died suddenly and then came back to life, saying that he saw Xiongjun in the realm of King Yama. King Yama was angry and ordered his subordinates to imprison him. Xiongjun shouted loudly, 'If Xiongjun enters hell, then all the Buddhas of the three worlds are liars. Moreover, the Contemplation Sutra says that those who commit the five heinous crimes can still be reborn in the lower grades through ten recitations at the time of death. How much more so Xiongjun, who has not committed the five heinous crimes and has recited the Buddha's name countless times?' After speaking, a jeweled platform immediately came from the west, and Xiongjun rode on it and left.
Qianzhen (Dharma name) of the Tang Dynasty: His courtesy name was Yizhang, his surname was Wang, and he was from Taiyuan. Later, he moved to Shuofang in Xiazhou.
方崇道鄉。考珍。生二子。真其仲也。弱冠投跡空門。開元二十六年。隸名剃染于鄉里之靈覺寺。明年納具。探討律藏。經章論句。無不研究。代宗朝。新出文殊師利菩薩佛剎莊嚴經。詔造疏。大曆八年十一月。疏成三卷。以進。述菩提心義。發菩提心戒。各一卷。三聚凈戒。十善法戒。共一卷。且復稟承不空三藏秘密教法。入曼拏羅。受成佛印。顯密二部。於是兼焉。貞元二年五月十四日。屬疾。尋集門人。遺戒切至。二十一日。右脅累足。誦彌陀佛號。終於興善寺。壽七十一。夏四十九。
唐神皓
字恒度。姓徐氏。八代祖。摛。齊景陵王西邸學士。其子陵。梁尚書左僕射。有文章。與庚子山齊名。陳亡佐治吳邑。遂家吳。皓吳產也。姿性耿介。矯矯欲脫俗。尋依錢塘龍泉道場一公。出家。天寶六年。詔精擇修潔者。每州許度三人。皓獲隸籍包山福愿道場。初從興大師進具。後讀南山律鈔于曇一大師。未幾。復歸隱包山。乾元初。詔以天下二十七寺。各選大德七人。使長講律法。眾請住開元寺。晚年究心圓宗別置西方凈社誦法華經九千餘部貞元六年十月疾。至十三月疾亟。顧謂弟子維亮曰。必歸我于洞庭置塔。是夜天無雲翳。而星隕如雨。遂卒于開元寺。壽七十五。臘四十三。其窆也。霅晝作碑頌。
【現代漢語翻譯】 現代漢語譯本 方崇道鄉。考珍。生二子。真（僧人法號）是次子。未及成年便遁入空門。開元二十六年，在鄉里的靈覺寺登記剃度。次年受具足戒。研習律藏，經書章節，字句無不深入研究。代宗時期，新譯出《文殊師利菩薩佛剎莊嚴經》，皇帝下詔撰寫疏文。大曆八年十一月，疏文三卷完成，進獻朝廷。其中闡述菩提心義、發菩提心戒各一卷，三聚凈戒、十善法戒合為一卷。並且秉承不空三藏的秘密教法，進入曼拏羅（壇場），接受成佛之印。顯教和密教，於是兼修並弘揚。貞元二年五月十四日，身染疾病。隨即召集門人，留下懇切的遺囑。二十一日，右脅而臥，雙腿交疊，口誦彌陀佛號，在興善寺圓寂。享年七十一歲，僧臘四十九年。
唐神皓
字恒度。姓徐氏。上溯八代，祖先徐摛，曾任齊景陵王西邸學士。他的兒子徐陵，擔任梁朝尚書左僕射，擅長文章，與庚子山齊名。陳朝滅亡后，在吳郡輔佐政事，於是定居吳地。神皓（僧人法號）出生于吳地。天性剛正耿直，高潔不俗。不久便依從錢塘龍泉道場的一公出家。天寶六年，朝廷下詔嚴格挑選品行高潔的僧人，每州允許度化三人。神皓得以隸屬於包山福愿道場。起初跟隨興大師受具足戒，後來向曇一大師學習南山律鈔。不久之後，又迴歸隱居包山。乾元初年，朝廷在天下二十七座寺廟中，各選拔七位大德，主持講授律法。眾人推舉他住持開元寺。晚年專心研究圓宗，另外設定西方凈社，誦讀《法華經》九千多部。貞元六年十月生病，到十三月病情加重。回頭告訴弟子維亮說：『一定要將我安葬在洞庭湖畔並建塔。』當晚天空晴朗無雲，卻有星辰如雨般隕落。最終在開元寺圓寂。享年七十五歲，僧臘四十三年。安葬時，霅公白天撰寫碑文和頌詞。
【English Translation】 English version Fang Zhen, from Chongdao village. His father was Kao Zhen. He had two sons, and Zhen (monk's Dharma name) was the second. Before reaching adulthood, he entered the monastic life. In the twenty-sixth year of the Kaiyuan era, he registered for tonsure at Lingjue Temple in his hometown. The following year, he received the full precepts. He studied the Vinaya Pitaka (monastic discipline), examining every chapter, verse, and phrase in detail. During the Daizong era, the newly translated 'Manjushri Buddha Land Adornment Sutra' was released, and the emperor ordered the writing of a commentary. In the eleventh month of the eighth year of the Dali era, the three-volume commentary was completed and presented to the court. Among them, one volume expounded the meaning of Bodhicitta (the mind of enlightenment), and another volume discussed the Bodhicitta precepts. The precepts of the three aggregates of purity and the ten wholesome precepts were combined into one volume. Furthermore, he received the secret teachings of the Tripitaka Master Bukong (Amoghavajra), entered the Mandala (sacred enclosure), and received the seal of Buddhahood. Thus, he practiced and propagated both the exoteric and esoteric teachings. On the fourteenth day of the fifth month of the second year of the Zhenyuan era, he fell ill. He then gathered his disciples and left earnest instructions. On the twenty-first day, he lay on his right side with his legs crossed, chanting the name of Amitabha Buddha, and passed away at Xingshan Temple. He lived to the age of seventy-one, with forty-nine years as a monk.
Tang Shenhao
His courtesy name was Hengdu. His surname was Xu. Eight generations ago, his ancestor Xu Chi served as a scholar in the western residence of Prince Jingling of Qi. His son, Xu Ling, served as the Left Vice Minister of the Ministry of Works in the Liang Dynasty, was skilled in writing, and was as famous as Geng Zishan. After the fall of the Chen Dynasty, he assisted in governing Wu County, and thus settled in Wu. Shenhao (monk's Dharma name) was born in Wu. He was naturally upright and aloof, wanting to escape the mundane world. Soon, he followed Master Yi of the Longquan Monastery in Qiantang and became a monk. In the sixth year of the Tianbao era, the court issued an edict to strictly select monks of high moral character, allowing each prefecture to ordain three people. Shenhao was able to belong to the Baoshan Fuyuan Monastery. Initially, he received the full precepts from Master Xing, and later studied the Nanshan Vinaya Commentary under Master Tan Yi. Not long after, he returned to seclusion in Baoshan. At the beginning of the Qianyuan era, the court selected seven virtuous monks from each of the twenty-seven temples in the country to preside over the teaching of the Vinaya. The people invited him to reside at Kaiyuan Temple. In his later years, he devoted himself to the study of the Perfect Teaching (Yuanzong), and separately established the Western Pure Land Society, reciting the Lotus Sutra more than nine thousand times. In the tenth month of the sixth year of the Zhenyuan era, he fell ill, and by the thirteenth month, his condition worsened. He turned to his disciple Weiliang and said, 'Be sure to bury me by Dongting Lake and build a pagoda.' That night, the sky was clear and cloudless, but stars fell like rain. He finally passed away at Kaiyuan Temple. He lived to the age of seventy-five, with forty-three years as a monk. At his burial, Zhagong composed the inscription and eulogy during the day.
唐靈徹
稟賦純粹。篤學善屬文尤工詩章居越溪之雲門寺。成立之歲。即聲譽遠播以毗尼講訓。從之遊者。如趨阛阓。秘書監嚴維隋州刺史劉長卿殿中侍御史皇甫曾。豈徒諧黃絹色絲 辭。亦且悟翠竹黃華之指。過吳興杼山。時皎然如晝。方獲重名。一見遂定林下交。盡予包佶中丞書。推致殊甚。及徹見佶。禮貌非常人所得。后權德輿。又移書問徹于晝。晝答之。如前書。其為儕輩所許如此。著律宗引源二十一卷。
唐少康
姓周氏。縉雲人。母夢鼎遊湖峰。遇玉女。以青蓮授曰。此華吉祥。寄於汝所。他日生貴子。當保惜之。及生康青色光明滿室。香氣如芙蓉。稍長。碧眸朱脣。皓齒可畫。然七歲矣猶不語。佛生日。姆抱游靈山寺。因指佛問之曰。識否。遽答曰。釋迦牟尼佛。聞者異之。父母知非世俗器。遂捨出家。年十五。誦經已。能盡五部。既剃落。卒於越之嘉祥寺受戒。習毗尼學。復聽華嚴經瑜伽論于上元之龍興寺。貞元初。至洛。駐錫白馬寺。忽見物。有放光照殿上者。趨視之。則善導和尚修行凈土文也。康喜不自勝。遽祝曰。我于西方。果有緣者。此文當再發光。語畢而光益盛。又現無數化佛菩薩于光中。未幾。竟走長安善導影堂。致所祈禱。善像倏作佛身。語康曰。利樂眾
【現代漢語翻譯】 現代漢語譯本 唐 靈徹（Lingche）： 他天資純粹，勤奮好學，擅長寫作，尤其精通詩歌。居住在越溪的雲門寺（Yunmen Temple）。成年之後，就聲名遠揚，以講解毗奈耶（Vinaya，戒律）而聞名。跟隨他學習的人，就像趕集一樣。秘書監嚴維（Yan Wei）、隋州刺史劉長卿（Liu Changqing）、殿中侍御史皇甫曾（Huangfu Zeng），不僅僅是理解了『黃絹色絲』的文字遊戲，也領悟了『翠竹黃華』的禪意。他路過吳興的杼山（Zhushan Mountain），當時皎然（Jiaoran）的名聲如日中天。兩人一見如故，結為林下之交。皎然將包佶（Bao Ji）中丞的信全部給他看，對靈徹的推崇非常高。等到靈徹見到包佶，所受的禮遇也非同尋常。後來，權德輿（Quan Deyi）又寫信向皎然詢問靈徹的情況，皎然的回覆和之前的信一樣。由此可見，靈徹被同輩所認可的程度。他著有《律宗引源》二十一卷。
唐 少康（Shaokang）： 姓周，是縉雲人。他的母親夢見一個鼎在湖峰遊動，遇到一位玉女，將一朵青蓮花交給她說：『這朵花吉祥如意，寄放在你這裡。將來會生一個貴子，要好好珍惜。』等到少康出生時，青色的光明充滿整個房間，香氣如同芙蓉花。稍微長大后，他碧色的眼睛，紅潤的嘴唇，潔白的牙齒，都美得可以入畫。然而，他七歲了還不會說話。在佛誕日，保姆抱著他遊覽靈山寺（Lingshan Temple），指著佛像問他說：『認識嗎？』他立刻回答說：『釋迦牟尼佛（Sakyamuni Buddha）。』聽到的人都覺得很奇異。他的父母知道他不是凡俗之器，於是送他出家。十五歲時，誦讀佛經已經能夠通曉五部。剃度之後，在越州的嘉祥寺（Jiaxiang Temple）受戒，學習毗奈耶。又在上元的龍興寺（Longxing Temple）聽講《華嚴經》（Avatamsaka Sutra）和《瑜伽論》（Yogacarabhumi-sastra）。貞元初年，他來到洛陽，住在白馬寺（White Horse Temple）。忽然看見有東西放出光芒，照亮了大殿。走過去一看，原來是善導和尚（Shandao）修行凈土的文書。少康欣喜若狂，立刻祝願說：『如果我與西方凈土真的有緣分，這篇文書應當再次發光。』說完，光芒更加強烈，又在光中顯現出無數的化佛菩薩。不久，他竟然走到長安的善導影堂，虔誠地祈禱。善導的畫像忽然變成佛身，對少康說：『利益和快樂大眾吧！』
【English Translation】 English version Tang Dynasty, Lingche: He was pure in endowment, diligent in learning, and skilled in writing, especially proficient in poetry. He resided in Yunmen Temple in Yuexi. Upon reaching adulthood, his reputation spread far and wide, known for his lectures on the Vinaya (discipline). Those who followed him to study were like those flocking to a market. Yan Wei, the Secretary Supervisor, Liu Changqing, the Prefect of Suizhou, and Huangfu Zeng, the Supervising Censor of the Palace, not only understood the 'yellow silk, colored thread' word game, but also comprehended the Zen meaning of 'green bamboo, yellow flowers.' He passed by Zhushan Mountain in Wuxing, at a time when Jiaoran's fame was at its peak. They became close friends upon meeting for the first time. Jiaoran showed him all the letters from Vice Minister Bao Ji, highly praising Lingche. When Lingche met Bao Ji, he received extraordinary courtesy. Later, Quan Deyi also wrote to Jiaoran inquiring about Lingche, and Jiaoran's reply was the same as before. This shows the extent to which Lingche was recognized by his peers. He authored twenty-one volumes of 'Lvzong Yinyuan' (Source of Vinaya School).
Tang Dynasty, Shaokang: His surname was Zhou, and he was from Jinyun. His mother dreamed of a cauldron traveling in Hufeng, where she met a jade maiden who gave her a blue lotus, saying, 'This flower is auspicious; keep it with you. In the future, you will give birth to a noble son, cherish him well.' When Shaokang was born, blue light filled the room, and the fragrance was like a lotus flower. As he grew older, his blue eyes, red lips, and white teeth were so beautiful that they could be painted. However, he was still unable to speak at the age of seven. On Buddha's Birthday, his nanny took him to Lingshan Temple, pointed to the Buddha statue, and asked him, 'Do you recognize him?' He immediately replied, 'Sakyamuni Buddha.' Those who heard this found it strange. His parents knew that he was not an ordinary person, so they sent him to become a monk. At the age of fifteen, he was able to understand all five sections of the scriptures. After being tonsured, he received the precepts at Jiaxiang Temple in Yuezhou and studied the Vinaya. He also listened to lectures on the Avatamsaka Sutra and the Yogacarabhumi-sastra at Longxing Temple in Shangyuan. In the early years of Zhenyuan, he came to Luoyang and stayed at White Horse Temple. Suddenly, he saw something emitting light, illuminating the main hall. Upon closer inspection, it turned out to be the writings of the monk Shandao on cultivating the Pure Land. Shaokang was overjoyed and immediately prayed, 'If I truly have a connection with the Western Pure Land, this writing should emit light again.' After he finished speaking, the light became even brighter, and countless manifested Buddhas and Bodhisattvas appeared in the light. Soon after, he went to Shandao's portrait hall in Chang'an and prayed sincerely. Shandao's portrait suddenly transformed into a Buddha body and said to Shaokang, 'Benefit and bring joy to the masses!'
生。同生安養。惟我與汝有是夫。頃之遇一僧其江陵果愿寺。謂之曰。汝緣在新定。可速往也。即隱去。於是康造新定。日分衛聚落間。茍得錢。則悉乞小兒。使唱佛。一錢一聲。如是月餘。小兒群逐康。唱佛覓錢。聲遍市肆。一年則見康輒唱佛。雖男女老幼皆然。不獨小兒矣。乃建凈土道場于烏龍山。筑壈三級。制二十四贊。晝夜行道。以稱揚凈邦。遇齋日。康則升高座。集所化弟子。三千餘人于座下。教之曰。汝等可志誠觀我唱佛。康則抗聲曰。南無阿彌陀佛。俄有一佛。從康口出。連唱十聲。則十佛出口。狀若貫珠。康復諗于眾曰。汝等於今還見佛否。若見佛者。必得往生。貞元二十一年十月。跏趺放光而逝。狂風四起。百鳥悲鳴。烏龍山色。為之變白。塔于州東之檯子巖。
唐上恒
姓饒氏。臨川南城人。志學之年。從舅氏出家。日誦佛經。計千言。逮壯從南嶽大園師得戒。而聽稟雖勤。憚于遠涉。大曆中。請隸景雲寺。以便侍養。亟淹歲序。修習無虧。尤于南山事鈔講貫通暢。貞元初。徙居預章龍興寺。與廬阜法貞。天臺靈祐。荊門法裔。興果神湊。建昌慧琎。友善。又相國姜公輔。魯公顏真卿。楊馮韋丹。四君子游故四分遷善滅罪之說。所利益者多矣。坐甘露壇二十許年。剡浮震旦男女。獲
【現代漢語翻譯】 現代漢語譯本 生。一同往生安養凈土。只有我與你才能做到。不久遇到一位僧人，在江陵果愿寺，對他說：『你與新定有緣，可以速去。』說完就隱去了。於是康在新定，每日在村落間乞食。如果得到錢，就全部用來請求小孩子唱佛，一文錢一聲。這樣過了一個多月，孩子們成群地追逐康，唱佛以求錢，聲音傳遍市場。一年後，見到康就唱佛，無論是男女老少都這樣，不只是小孩子了。於是他在烏龍山建立凈土道場，築起三層土臺，製作二十四贊，日夜修行，以稱揚凈土。遇到齋戒日，康就登上高座，聚集所教化的弟子三千餘人于座下，教導他們說：『你們可以真心誠意地觀看我唱佛。』康就高聲唱道：『南無阿彌陀佛（Namo Amitabha，皈依阿彌陀佛）。』忽然有一尊佛，從康的口中出來，連續唱了十聲，就有十尊佛從口中出來，形狀好像貫穿的珠子。康又問大眾說：『你們現在還看見佛嗎？如果看見佛的人，必定能夠往生。』貞元二十一年十月，康結跏趺坐，放出光明而逝。狂風四起，百鳥悲鳴，烏龍山的顏色，因此變為白色。塔建在州東的檯子巖。
唐 上恒
姓饒氏，臨川南城人。在立志求學的年紀，跟隨舅舅出家。每日誦讀佛經，約一千字。成年後，從南嶽大園師處受戒。雖然聽講很勤奮，但卻不願遠行。大曆年間，請求隸屬於景雲寺，以便侍奉贍養。在此度過多年，修行沒有懈怠。尤其對南山事鈔的講解貫通流暢。貞元初年，遷居到預章龍興寺，與廬阜法貞（Lufushan Fazhen），天臺靈祐（Tiantai Lingyou），荊門法裔（Jingmen Fayi），興果神湊（Xingguo Shencou），建昌慧琎（Jianchang Huijin）交好。又有相國姜公輔（Jiang Gongfu），魯公顏真卿（Yan Zhenqing），楊馮韋丹（Yang Feng Weidan）四位君子游歷，所以四分律遷善滅罪的說法，所利益的人很多。在甘露壇主持法事二十多年，剡浮（Yanfu，地名）震旦（Zhendan，中國的古稱）的男女，獲得...
【English Translation】 English version They will be reborn together in the Pure Land of Bliss. Only you and I can achieve this.' Soon after, he met a monk at Guoyuan Temple in Jiangling, who said to him, 'You have a connection with Xinding, you should go there quickly.' Then he disappeared. So Kang went to Xinding, begging for food in the villages every day. If he got money, he would use it all to ask children to chant the Buddha's name, one coin for one chant. After more than a month, groups of children chased after Kang, chanting the Buddha's name for money, and the sound spread throughout the market. After a year, people would chant the Buddha's name whenever they saw Kang, whether they were men, women, old or young, not just children. So he built a Pure Land practice center on Wulong Mountain, built a three-tiered platform, and created twenty-four hymns, practicing day and night to praise the Pure Land. On fasting days, Kang would ascend the high seat and gather more than three thousand disciples he had converted below the seat, teaching them, 'You should sincerely watch me chant the Buddha's name.' Kang then loudly chanted, 'Namo Amitabha (Homage to Amitabha Buddha).' Suddenly, a Buddha came out of Kang's mouth, and after chanting ten times in a row, ten Buddhas came out of his mouth, looking like a string of pearls. Kang then asked the assembly, 'Do you still see the Buddha now? If you see the Buddha, you will surely be reborn in the Pure Land.' In the tenth month of the twenty-first year of the Zhenyuan era, he passed away in the lotus position, emitting light. A strong wind rose, and hundreds of birds mourned. The color of Wulong Mountain turned white. His stupa was built on Taizi Rock in the east of the prefecture.
Tang Shangheng
His surname was Rao, and he was from Nancheng in Linchuan. In his youth, he left home to become a monk with his uncle. He recited Buddhist scriptures every day, about a thousand words. When he grew up, he received the precepts from Great Master Dayuan of Mount Nanyue. Although he listened diligently, he was reluctant to travel far. During the Dali era, he requested to be affiliated with Jingyun Temple in order to serve and support his family. He spent many years there, and his practice was without fault. He was especially fluent in explaining the Nanshan Shichao. At the beginning of the Zhenyuan era, he moved to Longxing Temple in Yuzhang, where he became friends with Lufushan Fazhen, Tiantai Lingyou, Jingmen Fayi, Xingguo Shencou, and Jianchang Huijin. Furthermore, the four gentlemen, Chancellor Jiang Gongfu, Duke Lu Yan Zhenqing, Yang Feng Weidan, traveled together, so the teachings of the Four-Part Vinaya on transforming evil and eliminating sins benefited many people. He presided over the Sweet Dew Altar for more than twenty years, and men and women from Yanfu (Jambudvipa) and Zhendan (China) obtained...
度者。一萬五千餘人。元和十年。示微疾。十月己亥。化于廬山之東林寺。葬全身於南岡石墳。住世七十七年。安居五十五夏。門人等。樹松柏。太原白居易為石塔銘。
唐清徹
初莫知何所從來。周遊律肆。密護根門。然學無常師。惟善所在。則服膺焉。始親吳之開元寺北院道恒律師。其造詣深遠。而華望碩德。無不推稱。元和八年。乃摭諸家要當之說。解南山鈔。著集義記。凡二十卷。至十年告畢。今豫章武昌晉陵多傳誦之。
唐惟則
少游京師。三學外。尤務雕塑像貌。以起敬慕。曰即像貌以資成觀道。此修行要術也。會憲宗太皇太后郭氏。元和中。造奉慈寺。以追福其母。齊國大長公主。則與選入。以藝自效。未幾。復振錫浙東。禮阿育王塔於四明之鄮縣。塔蓋東晉劉薩訶。所嘗禮。其功德不可備述。於是則用七寶末。和膠漆。以模範之。及脫模範。切肖。眾嘆其有緣。則遂負以歸。充奉慈寺供養。京師莫不信向。后終於奉慈焉。
唐慧琳
字抱玉。新安柯氏子。丱歲隸靈隱西峰。事金和尚。受經業。大曆初。登具戒。三學一致。無遺憾。性嗜泉石。遁居天眼。即天目也。高三千丈。周圍三百里。與天柱廬阜類。上有二湖。謂之東西目。地深僻。多妖異。琳獨無撓。元
【現代漢語翻譯】 現代漢語譯本： 度者（du zhe）：一萬五千餘人。元和十年，示現輕微疾病。十月己亥日，在廬山東林寺圓寂。全身葬于南岡石墳。住世七十七年，安居五十五個夏季。門人等種植松柏，太原白居易為石塔撰寫銘文。 唐清徹（Tang Qing Che）： 最初不知從何處來。周遊研究律宗，嚴密守護身口意三業。然而學習沒有固定的老師，只要是好的地方，就虛心學習。起初親近吳地開元寺北院的道恒律師（Dao Heng lü shi），他的造詣深遠，德行高尚，無人不推崇。元和八年，於是摘取各家的重要說法，解釋南山鈔，撰寫《集義記》，共二十卷，到十年完成。現在豫章、武昌、晉陵等地大多傳誦它。 唐惟則（Tang Wei Ze）： 年少時遊學京師，在三學之外，尤其致力於雕塑佛像，以引起人們的敬慕之心。他說：『通過佛像來輔助成就觀道，這是修行的重要方法。』適逢憲宗太皇太后郭氏（Guo shi），在元和年間，建造奉慈寺，以追 phúc 她的母親齊國大長公主。惟則被選入，以他的技藝效力。不久，又回到浙東，在四明的鄮縣禮拜阿育王塔（Ayu Wang ta）。這座塔是東晉劉薩訶（Liu Sahe）曾經禮拜過的。它的功德無法完全敘述。於是惟則用七寶末，和膠漆，來模仿它。等到脫模后，非常逼真。眾人都讚歎他有緣分。惟則就揹著它回去，供奉在奉慈寺。京師的人沒有不信奉的。後來在奉慈寺圓寂。 唐慧琳（Tang Hui Lin）： 字抱玉，新安柯氏之子。年少時隸屬於靈隱西峰，侍奉金和尚（Jin he shang），學習經業。大曆初年，受具足戒。在戒、定、慧三學上一致，沒有遺憾。天性喜愛泉石，隱居於天眼，也就是天目山。高三千丈，周圍三百里，與天柱山、廬山相似。山上有兩個湖，稱為東西目。地勢深僻，多有妖異。慧琳獨自一人沒有受到干擾。元和
【English Translation】 English version: Du Zhe (度者, 'The One Who Crosses Over'): More than fifteen thousand people. In the tenth year of Yuanhe (元和), he showed signs of a minor illness. On the Ji-Hai day of the tenth month, he passed away at Donglin Temple (東林寺) on Mount Lu (廬山). His whole body was buried in the stone tomb of Nanyang (南岡). He lived in the world for seventy-seven years and spent fifty-five summers in retreat. His disciples planted pine and cypress trees, and Bai Juyi (白居易) of Taiyuan (太原) wrote an inscription for the stone pagoda. Tang Qing Che (唐清徹): Initially, it was not known where he came from. He traveled around studying the Vinaya School (律宗), diligently guarding his body, speech, and mind. However, his learning had no fixed teacher; wherever there was goodness, he would humbly learn. He initially became close to Vinaya Master Dao Heng (道恒律師) of the North Courtyard of Kaiyuan Temple (開元寺) in Wu (吳). His attainments were profound, and his virtuous reputation was universally praised. In the eighth year of Yuanhe, he extracted the essential points from various schools and explained the Nanshan Chao (南山鈔), writing the Jiyi Ji (集義記), which consisted of twenty volumes, completed in the tenth year. Now, it is widely recited in Yuzhang (豫章), Wuchang (武昌), Jinling (晉陵), and other places. Tang Wei Ze (唐惟則): In his youth, he traveled to the capital to study. Besides the Three Learnings (三學), he especially devoted himself to sculpting Buddha images to inspire reverence. He said, 'Using images to assist in achieving the contemplation of the Tao is an essential method of practice.' It happened that Empress Dowager Guo (郭氏) of Emperor Xianzong (憲宗), during the Yuanhe period, built Fengci Temple (奉慈寺) to seek blessings for her mother, the Grand Princess of Qi (齊國大長公主). Wei Ze was selected to serve with his skills. Before long, he returned to eastern Zhejiang (浙東) and paid homage to the Ashoka Pagoda (阿育王塔) in Mao County (鄮縣) of Siming (四明). This pagoda was once venerated by Liu Sahe (劉薩訶) of the Eastern Jin Dynasty (東晉). Its merits cannot be fully described. Therefore, Wei Ze used powdered seven treasures, mixed with glue and lacquer, to create a model of it. When the mold was removed, it was extremely lifelike. Everyone praised his affinity. Wei Ze then carried it back and enshrined it in Fengci Temple. Everyone in the capital believed in and revered it. Later, he passed away at Fengci Temple. Tang Hui Lin (唐慧琳): His courtesy name was Bao Yu (抱玉), and he was a son of the Ke family from Xin'an (新安). As a youth, he belonged to Xifeng (西峰) of Lingyin Temple (靈隱寺), serving the Jin Monk (金和尚) and studying the scriptures. In the early years of Dali (大曆), he received the full precepts. He was consistent in the Three Learnings (戒、定、慧) without regret. He had a natural love for springs and rocks and lived in seclusion at Tianyan (天眼), which is also known as Mount Tianmu (天目山). It is three thousand zhang (丈) high and three hundred li (里) in circumference, similar to Mount Tianzhu (天柱山) and Mount Lu (廬山). There are two lakes on the mountain, called the East Eye and West Eye. The terrain is deep and secluded, with many strange phenomena. Hui Lin alone was undisturbed. Yuanhe
和丁亥。太守禮部員外郎城南杜陟。請出山。就永福寺。登壇度人。己丑春。刺史兵部郎中裴常棣。請登天竺寺壇度人。講訓生徒。向二十載。而高潔之操。終始不渝。大和六年。四月二十五日示寂。壽八十三。臘六十四。以其年五月十二日。葬之永安寺西山之陽。
唐廣修
生東陽下混留氏。既落髮。隸禪林寺。即入邃師之門。以研窮教指。學者云萃。且日誦法華維摩金光明梵網四分戒本。六時行道。又每歲行懺法七七日。第四則隨自意三昧也。開成三年。日本國僧圓載躬來請法。臺州刺史韋珩。迎講止觀于郡齋。會昌三年三月十六日終。壽七十二。臘五十二。葬金地道場。嗣其法者。物外。咸通七年。門人良汶。發而阇維之。獲舍利千餘粒。以入塔。
唐宗亮
姓馮氏。明州奉化人。開成中剃落。隸州之國寧寺。登戒。學毗尼。無遺行。會昌之難。遁居鄉里之巖谷間。大中再造國寧。徴選名德二十八人。而亮與焉。建州太守李頻。為寺碑。有曰。律僧宗亮。禪僧全祐。是也。晚年益謝世事。不出戶者。動經節序。其往來若方于贈詩曰。秋水一泓常見底。澗松千尺不生枝。空門學佛知多少。凈剃心塵只有師。竟卒。春秋八十。
亮平生與貫霜擇梧不吟數十人。皆秉清節。結林下交。
【現代漢語翻譯】 現代漢語譯本： 在丁亥年，太守、禮部員外郎，住在城南的杜陟，邀請他出山，前往永福寺登壇度人。己丑年春天，刺史、兵部郎中裴常棣，邀請他登上天竺寺的壇場度人，講授教義，教導學生。將近二十年，他高尚純潔的品行始終沒有改變。大和六年四月二十五日圓寂，享年八十三歲，僧臘六十四年。同年五月十二日，安葬在永安寺西山之陽。
唐廣修（Guangxiu）
生於東陽下混留氏。出家后，隸屬於禪林寺，隨即進入邃師（Sui Shi）門下，深入研究佛教教義，學者們紛紛聚集而來。他每日誦讀《法華經》、《維摩經》、《金光明經》、《梵網經》和《四分戒本》，一天六個時辰精進行道。並且每年舉行懺法七七四十九日。第四項則是隨自意三昧。開成三年，日本國僧人圓載（Yuanzai）親自前來請求佛法。臺州刺史韋珩（Wei Heng）在郡齋迎接並講解止觀。會昌三年三月十六日圓寂，享年七十二歲，僧臘五十二年，安葬在金地道場。繼承他佛法的是物外（Wuwai）。咸通七年，弟子良汶（Liang Wen）開棺荼毗，獲得舍利一千多粒，建塔供奉。
唐宗亮（Zongliang）
姓馮，是明州奉化人。開成年間剃度出家，隸屬於明州的國寧寺，受具足戒，學習毗尼，沒有違犯任何戒律。會昌法難期間，隱居在鄉里的巖石山谷之間。大中年間重建國寧寺，徵召選拔了二十八位有名的僧人，宗亮也在其中。建州太守李頻（Li Pin）為寺廟撰寫碑文，其中寫道：『律僧宗亮，禪僧全祐（Quanyou）。』晚年更加謝絕世事，經常閉門不出，度過一個又一個季節。他與往來的人贈詩說：『秋水一泓常見底，澗松千尺不生枝。空門學佛知多少，凈剃心塵只有師。』最終圓寂，享年八十歲。
宗亮一生與貫霜（Guan Shuang）、擇梧（Ze Wu）、不吟（Bu Yin）等數十人，都秉持清廉的節操，結交於山林之間。
【English Translation】 English version: In the year Dinghai, the prefect, Du Zhi (Du Zhi), an official of the Ministry of Rites residing in the south of the city, invited him to come out of seclusion and ascend the altar at Yongfu Temple to ordain people. In the spring of the year Jichou, the governor, Pei Changdi (Pei Changdi), an official of the Ministry of War, invited him to ascend the altar at Tianzhu Temple to ordain people, teach the Dharma, and instruct students. For nearly twenty years, his noble and pure conduct remained unchanged from beginning to end. On the 25th day of the fourth month of the sixth year of the Dahe era, he passed away peacefully at the age of eighty-three, with sixty-four years of monastic life. On the 12th day of the fifth month of the same year, he was buried on the western slope of Yong'an Temple.
Tang Guangxiu (Guangxiu)
He was born in the Xia Hunliu clan of Dongyang. After becoming a monk, he belonged to Chanlin Temple and immediately entered the school of Master Sui (Sui Shi) to deeply study Buddhist teachings. Scholars gathered around him. He recited the Lotus Sutra, Vimalakirti Sutra, Golden Light Sutra, Brahma Net Sutra, and the Four-Part Vinaya every day, practicing the Way for six periods of time each day. Furthermore, he performed the repentance ceremony for forty-nine days every year. The fourth practice was the Samadhi following one's own intention. In the third year of the Kaicheng era, the Japanese monk Yuanzai (Yuanzai) personally came to request the Dharma. Wei Heng (Wei Heng), the governor of Taizhou, welcomed him to the prefectural office to explain the Zhi Guan (stopping and observing). On the 16th day of the third month of the third year of the Huichang era, he passed away at the age of seventy-two, with fifty-two years of monastic life, and was buried at the Jindi Taoist temple. The one who inherited his Dharma was Wuwai (Wuwai). In the seventh year of the Xiantong era, his disciple Liang Wen (Liang Wen) opened the coffin and cremated him, obtaining more than a thousand pieces of sarira, and built a pagoda to enshrine them.
Tang Zongliang (Zongliang)
His surname was Feng, and he was from Fenghua in Mingzhou. He was tonsured during the Kaicheng era and belonged to Guoning Temple in Mingzhou. He received the full precepts and studied the Vinaya without violating any precepts. During the Huichang persecution, he hid in the rocky valleys of his hometown. During the Dachong era, Guoning Temple was rebuilt, and twenty-eight famous monks were selected and recruited, and Zongliang was among them. Li Pin (Li Pin), the governor of Jianzhou, wrote an inscription for the temple, which said: 'The Vinaya monk is Zongliang, and the Chan monk is Quanyou (Quanyou).' In his later years, he declined worldly affairs even more, often staying indoors and not going out, passing season after season. He exchanged poems with those who came and went, saying: 'A pool of autumn water often shows its bottom, a thousand-foot ravine pine does not grow branches. How many people in the empty gate study Buddhism, only the master has cleanly shaved the dust of the mind.' He eventually passed away at the age of eighty.
Throughout his life, Zongliang and Guan Shuang (Guan Shuang), Ze Wu (Ze Wu), Bu Yin (Bu Yin), and dozens of others all upheld pure integrity and formed friendships in the mountains and forests.
撰岳林寺碑。集詩三百許首。並讚頌。行世。然銳心福敬二田。且為江東羅隱。安樂孫郃。所欽慕旨重。及郃著四明才名志。尤序其名于諸儒駿士之間。其為文士先達所加仰。如此。
唐文質
姓祝氏。衢之須江人。大德惟寬。其季父也。寬名重當時。質幼從出家。及寬被詔。入長安居大興善寺。復請授菩薩戒于內道場。而質皆在焉。年十五。誦法華華嚴維摩等經。二十三。受具。七日能覆習戒本。更二夏。講四分律。年二十七。講俱舍論。如是四十年。而大經大論。通暢者多矣。后問心法于大悲禹跡二禪師。乃歸領徒于諸暨之法樂寺。虎伏座下。若聽所說者。質為摩頂。使毋噬生物。虎妥尾去。會昌詔沙汰。質遁永嘉之樂清縣大芙蓉山。太中初。太守韋公。屢致召命。質固辭。於是強舁之入城府。居開元寺積歲月。所得檀施。悉以造佛殿講堂房廡等宇。而像設之嚴飾。藏教之完治。皆其費。俄而會稽廉使貳沈公。以呂后山院迎之。以歸。院蓋寧賁禪師舊化地。質至。惟寓一榻于草菴而已。咸通二年十月十四日。告別于眾。十五日。端坐而化。壽八十四。臘六十二。窆全身於靈谷。塔既建。越州刺史段成式。敘其行實。
唐增忍
沛國陳留史氏子。蚤歲鄉校讀書。稍長偕計對策。不得志去。
【現代漢語翻譯】 現代漢語譯本 撰寫《岳林寺碑》，收集詩歌三百多首，並作讚頌，流傳於世。而且，他銳意經營福田和敬田，被江東的羅隱（唐代詩人）和安樂的孫郃（人名，字子同）所欽佩和重視。孫郃在撰寫《四明才名志》時，尤其將他的名字排列在眾多儒士俊才之間。由此可見，他受到文人士大夫的敬仰如此之深。
唐文質（唐代僧人） 俗姓祝氏，是衢州須江人。他的叔父祝寬，品德寬厚。祝寬當時名聲很大。文質從小跟隨他出家。等到祝寬被詔入長安，居住在大興善寺，又請在內道場受菩薩戒時，文質都在場。十五歲時，就能背誦《法華經》、《華嚴經》、《維摩經》等經典。二十三歲時，受具足戒，七天就能複習戒本。過了兩個夏天，講解《四分律》。二十七歲時，講解《俱舍論》。這樣過了四十年，對於大經大論，通達流暢的很多。後來向大悲禪師和禹跡禪師請教心法，於是回到諸暨的法樂寺帶領徒眾。老虎伏在他的座位下，好像在聽他說話一樣。文質為老虎摩頂，讓它不要咬噬生物。老虎搖著尾巴離開。會昌年間，朝廷下令沙汰僧侶，文質逃到永嘉的樂清縣大芙蓉山。唐宣宗大中年間初年，太守韋公多次派人召請他，文質堅決推辭。於是強行用轎子抬他進入城府，居住在開元寺多年。所得的施捨，全部用來建造佛殿、講堂、僧房等建築，佛像的莊嚴裝飾，藏經的完整修繕，都是他花費的。不久，會稽廉使沈公派人到呂后山院迎接他回去。山院是寧賁禪師以前教化的地方。文質到達后，只是住在草菴里的一張床上。咸通二年十月十四日，向眾人告別。十五日，端坐而圓寂，享年八十四歲，僧臘六十二年。全身安葬在靈谷。塔建成后，越州刺史段成式為他撰寫了行狀。
唐增忍（唐代僧人） 是沛國陳留史氏的兒子。早年在家鄉的學校讀書，長大后參加科舉考試，沒有考中，於是離開了。
【English Translation】 English version He wrote the 'Yue Lin Temple Stele', collected more than three hundred poems, and composed eulogies, which were circulated in the world. Moreover, he was keen on managing the fields of merit and respect, and was admired and valued by Luo Yin (a poet of the Tang Dynasty) of Jiangdong and Sun He (a personal name, courtesy name Zi Tong) of Anle. When Sun He wrote 'The Records of Talents and Fame of Siming', he especially listed his name among many Confucian scholars and talents. From this, it can be seen that he was so deeply admired by men of letters and senior officials.
Tang Wenzhi (Tang Dynasty monk) His secular surname was Zhu, and he was from Xujiang in Quzhou. His uncle, Zhu Kuan, was of generous character. Zhu Kuan had a great reputation at that time. Wenzhi became a monk with him from an early age. When Zhu Kuan was summoned to Chang'an and resided in the Daxingshan Temple, and also requested to receive the Bodhisattva precepts in the inner Daochang, Wenzhi was present. At the age of fifteen, he could recite the 'Lotus Sutra', 'Avatamsaka Sutra', 'Vimalakirti Sutra' and other scriptures. At the age of twenty-three, he received the full precepts, and could review the precepts in seven days. After two summers, he lectured on the 'Four-Part Vinaya'. At the age of twenty-seven, he lectured on the 'Abhidharma-kosa'. In this way, after forty years, he was fluent in many major scriptures and treatises. Later, he asked Zen Master Dabei and Zen Master Yuji for the Dharma of the mind, and then returned to Fale Temple in Zhuji to lead his disciples. A tiger lay prostrate under his seat, as if listening to him speak. Wenzhi touched the tiger's head, telling it not to bite living things. The tiger wagged its tail and left. During the Huichang period, the court ordered the elimination of monks, and Wenzhi fled to Dafurong Mountain in Yueqing County, Yongjia. In the early years of the Dazhong period of Emperor Xuanzong of Tang, Prefect Wei Gong repeatedly sent people to summon him, but Wenzhi firmly declined. So he was forcibly carried into the city government in a sedan chair, and lived in Kaiyuan Temple for many years. All the alms he received were used to build Buddhist halls, lecture halls, monks' quarters and other buildings. The solemn decoration of the Buddha statues and the complete repair of the Tripitaka were all his expenses. Soon, Shen Gong, the surveillance commissioner of Kuaiji, sent people to welcome him back to the Lvhoushan Temple. The mountain temple was the former place of teaching of Zen Master Ning Ben. After Wenzhi arrived, he only lived on a bed in a thatched hut. On the fourteenth day of the tenth month of the second year of Xiantong, he bid farewell to the crowd. On the fifteenth day, he sat upright and passed away, at the age of eighty-four, with sixty-two years of monastic life. His whole body was buried in Linggu. After the pagoda was built, Duan Chengshi, the governor of Yuezhou, wrote his biography.
Tang Zengren (Tang Dynasty monk) He was the son of the Shi family of Chenliu in Pei State. He studied in the village school in his early years. When he grew up, he participated in the imperial examination, but he failed to pass, so he left.
俄西遊賀蘭山中。愛白草谷。遂掛冠落髮。結茆以居。鄉里慕之。不待分衛。而酥酪之饋日給。會昌五年。詔廢教。以地邊遠。不在禁例。節度使李彥佐。尤加敬。為于龍興寺。別建白草院以邀之。大中七年。刺指血。繕書諸經。二百八十三卷。彥佐慮其成疾。諭之曰。師大乘學。要當久住世間。荷負正法。以利益含識。顧茲破肌瀝膜。以從事筆研。而促其壽命。豈孔子所謂身體髮膚。不敢毀傷者哉。於是著三教毀傷論。以見志。九年讀大悲經。究尋四十二臂所表法。至無畏手而疑之。乃結壇禱請。閱旬浹。感空中雙拳正印。歷歷可睹。因命工繪之以傳。著大悲論六卷。或謗其非。忍復䖍請。且使工濯筆銅碗以俟。忽寶性一華出碗中。枝葉鮮明殊甚。感通十二年七月十日。示滅于白草院。壽五十九。以其年十月十七日。塔全身於水館之南。
唐元表
性訐直。平居好品藻人物。故與世多忤。究毗尼。工洙泗學。方術伎藝。無不該綜。蚤年依京師西明寺法寶大師講席。廣明中。巢寇充斥。因南遊。止越之大善寺。開南山鈔。義理縱橫。談吐鴻暢。每揮麈。學者忘倦。江表諸匠。皆悅服。世號監水阇黎。著書五卷。名監水集。
唐愿誠
姓宋氏。河西人。胄緒儒先。尤傳竺業。母陰氏夜夢。庭樹
【現代漢語翻譯】 現代漢語譯本：俄西遊歷賀蘭山一帶，喜愛白草谷，於是辭官剃度，結草為廬居住。鄉里人仰慕他，不等他去乞食，就每天供奉酥油和奶酪。會昌五年（公元845年），朝廷下令廢除佛教，因為白草谷地處偏遠，不在禁令之列。節度使李彥佐尤其敬重他，特意在龍興寺旁新建白草院來邀請他居住。大中七年（公元853年），他刺破手指，用血書寫各種佛經，共二百八十三卷。李彥佐擔心他因此生病，勸他說：『大師修習大乘佛法，應當長久住世，承擔弘揚正法的重任，以利益一切眾生。如今您刺破肌膚，瀝血從事筆墨，反而縮短壽命，這難道符合孔子所說的『身體髮膚，不敢毀傷』的教誨嗎？』於是俄西寫了《三教毀傷論》，以表明自己的志向。大中九年（公元855年），他誦讀《大悲經》，深入探究四十二臂所代表的佛法，對其中的無畏手感到疑惑，於是設壇祈禱。過了十幾天，感應到空中顯現雙拳正印，清晰可見。於是命工匠繪製下來以流傳後世。他著有《大悲論》六卷。有人誹謗他的說法不正確，俄西再次虔誠祈請，並且讓工匠清洗毛筆的銅碗放在那裡等待。忽然，寶性的一朵蓮花從碗中生出，枝葉鮮明，非常奇特。感通十二年七月十日，俄西在白草院示寂，享年五十九歲。同年十月十七日，他的全身舍利被安葬在水館的南面。 唐元表：性格耿直，平時喜歡評論人物，所以與世人多有不合。精通毗尼（Vinaya，戒律），擅長洙泗之學（儒家學說）。對於方術伎藝，無不廣泛涉獵。早年依止京師西明寺法寶大師的講席。廣明年間，黃巢叛亂，他於是南遊，停留在越州的大善寺。開講南山鈔（對律宗的註釋），義理縱橫，談吐流暢。每次揮動拂塵，學者都忘記疲倦。江浙一帶的工匠，都悅服於他，世人稱他為監水阇黎。著書五卷，名為《監水集》。 唐愿誠：姓宋，是河西人。世代都是讀書人，尤其擅長佛學。他的母親陰氏在夜晚夢見，庭院中的樹木...
【English Translation】 English version: E'xi traveled in the Helan Mountains, loved Baicao Valley, and then resigned from his official position, shaved his head, and built a thatched hut to live in. The villagers admired him, and without waiting for him to beg for food, they offered ghee and cheese every day. In the fifth year of Huichang (845 AD), the imperial court ordered the abolition of Buddhism, but because Baicao Valley was remote, it was not subject to the ban. The Jiedushi (military governor) Li Yanzuo especially respected him and specially built Baicao Courtyard next to Longxing Temple to invite him to live there. In the seventh year of Dazhong (853 AD), he pierced his fingers and wrote various Buddhist scriptures in blood, a total of two hundred and eighty-three volumes. Li Yanzuo was worried that he would get sick because of this, and advised him: 'Master, you are practicing Mahayana Buddhism, you should live in the world for a long time, take on the responsibility of promoting the Dharma, and benefit all sentient beings. Now you pierce your skin and drain your blood to engage in writing, but shorten your life. Does this conform to Confucius's teaching of 'Our body, hair, and skin, we dare not harm'?' So E'xi wrote 'On the Destruction of the Three Teachings' to express his aspirations. In the ninth year of Dazhong (855 AD), he recited the 'Great Compassion Sutra' and deeply explored the Dharma represented by the forty-two arms, and felt doubts about the Fearless Hand, so he set up an altar to pray. After more than ten days, he sensed that a double fist seal appeared in the air, clearly visible. So he ordered craftsmen to draw it to pass it on to future generations. He wrote six volumes of 'On Great Compassion'. Someone slandered that his statement was incorrect, E'xi prayed sincerely again, and asked the craftsman to wash the copper bowl for the brush and wait there. Suddenly, a lotus flower of Treasure Nature emerged from the bowl, with bright branches and leaves, very peculiar. On the tenth day of the seventh month of the twelfth year of Gantong, E'xi passed away in Baicao Courtyard at the age of fifty-nine. On the seventeenth day of the tenth month of the same year, his complete body relics were buried south of Shuiguan. Tang Yuanbiao: He was upright and outspoken, and usually liked to comment on people, so he often disagreed with the world. He was proficient in Vinaya (戒律, precepts), and was good at the learning of Zhousi (洙泗之學, Confucianism). He was widely involved in magic and arts. In his early years, he relied on the lectures of Master Fabao of Ximing Temple in the capital. During the Guangming period, Huang Chao's rebellion was rampant, so he traveled south and stayed at Dashan Temple in Yuezhou. He lectured on Nanshan Chao (南山鈔, commentaries on the Vinaya School), with profound meaning and fluent speech. Every time he waved his duster, scholars forgot their fatigue. The craftsmen in the Jiangzhe area were all pleased with him, and the world called him Jian Shui Ajari (監水阇黎). He wrote five volumes, named 'Jian Shui Collection'. Tang Yuancheng: His surname was Song, and he was from Hexi. His family had been scholars for generations, and he was especially good at Buddhist studies. His mother, Yin, dreamed at night that the trees in the courtyard...
盛愿千華。獨結一果。奇特可愛。乃有孕。及臨蓐。卒以愿誠名之。至出家不易也。稍長。師事行嚴。而稟其訓。大和三年。始落髮。五年具戒。無何。會昌沙汰。誠即遁去。形服不為變。大中初。法門愈益振。誠獲歸治佛光寺。上聞詔賜紫衣。李氏據並門。每從數百騎來游。見識大加敬愛。為上疏天子乞號。詔號圓相。兼充山門都檢校。光啟三年。羞饌施衣。延僧供養。方鳴鐘。將至齋堂而逝。達塔樹碑于寺之西北一里所。
唐全玼
餘杭人。時法濟大師。行化徑山。玼即求以剃落。後於衡岳結草菴進道。木食澗飲。無所待於人。耐寒暑。以槲葉自蔽。更伏臘未嘗易。客有贈玼詩者曰。巢居過後更何人。傳得如來法印真。昨日祝融上下見。草衣便是雪山身。
梁彥偁
姓龔氏。吳郡常熟人。志務求師。晚得繼宗記主。而請學焉。儕類響臻。律風孔扇。其地遂為毗尼淵藪。
嘗有虎。夜伏寺閣哮吼。偁察知其中獵矢而然也。念將登閣救之。弟子諫阻。以為虎鷙獸也。動輒有所傷。且彼方以藥發而狂。大人雖慈憫一切。或者其見暴奈何。三鼓矣。眾皆困臥。偁獨持炬火。拔虎所中矢。虎弭耳頓首。若拜謝狀。明日獵者朱德。謂虎已死。而求之於寺。偁以矢示之。而德亦尋悔過。
【現代漢語翻譯】 現代漢語譯本： 盛愿千華（盛大的願望結出千朵花），獨結一果（最終只結成一個果實）。這果實奇特可愛，於是便有了身孕。等到臨產時，最終因為他願力真誠而給他取名。等到他要出家時，也不容易。稍微長大后，他師事行嚴（行為嚴謹的僧人），並接受他的教誨。大和三年（公元829年），開始剃髮。五年後受具足戒。不久，遇到會昌法難（唐武宗時期對佛教的鎮壓），誠（法號）就遁世隱居，但僧人的形貌和服飾沒有改變。大中初年（公元847年），佛法日益興盛，誠得以返回治理佛光寺。皇上聽聞此事，詔令賜予他紫衣。李氏佔據並門（地名），每次都率領數百騎前來遊玩，見到誠后非常敬重愛戴他，為他上疏天子請求賜予稱號。皇帝下詔賜號圓相（法號），兼任山門都檢校（寺院管理職務）。光啟三年（公元887年），他備辦精美的齋飯和衣物，延請僧人供養。正當鳴鐘，將要前往齋堂時圓寂。在寺院西北一里處建造塔，樹立碑。
唐全玼（唐朝僧人） 餘杭人。當時法濟大師在徑山弘法，全玼便請求剃度出家。後來在衡岳結草菴修行，吃樹上的果實，喝山澗的水，不依賴任何人。能忍受寒冷和暑熱，用槲樹葉遮蔽身體，即使過年也不更換。有客人贈詩給全玼說：『巢居過後更何人，傳得如來法印真。昨日祝融上下見，草衣便是雪山身。』
梁彥偁（梁朝僧人） 姓龔，吳郡常熟人。立志尋求名師，晚年拜繼宗記主為師，並向他學習。同輩之人紛紛前來，律宗風氣盛行，這裡於是成為律宗的淵藪。
曾經有老虎，夜裡藏在寺廟的樓閣里吼叫。彥偁觀察得知老虎是被獵箭射中而這樣。他想登上樓閣去救它，弟子勸阻說，老虎是兇猛的野獸，動輒就會傷人。而且它正因為藥物發作而狂躁，大人雖然慈悲憐憫一切，但恐怕會遭受它的傷害。三更時分，大家都睏倦睡去，彥偁獨自拿著火把，拔掉了老虎身上的箭。老虎垂下耳朵，低下頭，好像拜謝的樣子。第二天，獵人朱德說老虎已經死了，便到寺廟裡尋找。彥偁把箭給他看，朱德也隨即後悔認錯。
【English Translation】 English version: Sheng Yuan Qian Hua (Abundant vows produce a thousand flowers), Du Jie Yi Guo (Ultimately bearing only one fruit). This fruit was peculiar and lovely, and thus conception occurred. When the time of delivery arrived, he was ultimately named because of the sincerity of his vows. It was not easy for him to renounce the world. When he grew a little older, he served Xing Yan (a monk of strict conduct) as his teacher and received his teachings. In the third year of Dahe (829 AD), he began to shave his head. Five years later, he received the full precepts. Soon after, he encountered the Huichang Persecution (the suppression of Buddhism during the reign of Emperor Wuzong of Tang), and Cheng (his Dharma name) went into seclusion, but his appearance and robes as a monk did not change. In the early years of Dazhong (847 AD), Buddhism flourished more and more, and Cheng was able to return to manage Foguang Temple. The emperor heard of this and issued an edict to bestow upon him a purple robe. The Li family occupied Bingmen (place name), and every time they came to visit with hundreds of horsemen, they greatly respected and loved Cheng, and petitioned the emperor to grant him a title. The emperor issued an edict granting him the title Yuanxiang (Dharma name), and also appointed him as the chief inspector of the mountain gate (temple management position). In the third year of Guangqi (887 AD), he prepared exquisite vegetarian meals and clothing, and invited monks to make offerings. Just as the bell was ringing, and he was about to go to the dining hall, he passed away. A pagoda was built and a stele erected one li (unit of distance) northwest of the temple.
Tang Quan Ci (Tang Dynasty Monk) He was from Yuhang. At that time, Dharma Master Faji was propagating the Dharma at Jingshan, and Quan Ci requested to be tonsured and become a monk. Later, he built a thatched hut in Hengyue to cultivate the Way, eating fruits from trees and drinking water from mountain streams, not relying on anyone. He could endure cold and heat, using oak leaves to cover his body, and never changed them even during the New Year. A guest gave Quan Ci a poem saying: 'After the nest-dwelling, who else remains? He has truly received the Dharma seal of the Tathagata. Yesterday, I saw Zhurong (mountain god) above and below, his grass robe is the very body of the Snow Mountain.'
Liang Yan Cheng (Liang Dynasty Monk) His surname was Gong, and he was from Changshu in Wujun. He was determined to seek a good teacher, and in his later years, he became a disciple of Ji Zong Ji Zhu and studied with him. His peers flocked to him, and the Vinaya (monastic discipline) flourished, and the place became a source of Vinaya.
Once there was a tiger that hid in the temple pavilion at night and roared. Yan Cheng observed and learned that the tiger had been shot by a hunting arrow. He wanted to climb the pavilion to save it, but his disciples dissuaded him, saying that tigers are fierce beasts and would injure people at any moment. Moreover, it was agitated by the medicine, and although the master had compassion for all beings, he might suffer harm. At the third watch, everyone was tired and asleep, but Yan Cheng alone held a torch and pulled out the arrow from the tiger. The tiger lowered its ears and bowed its head, as if to express its gratitude. The next day, the hunter Zhu De said that the tiger was dead and searched for it at the temple. Yan Cheng showed him the arrow, and Zhu De immediately regretted his mistake.
武肅錢王。殊加敬重。每修佛事。必召偁誦祝施食。一日覆肩衣墮地。俄而如故。若有物為搭之者。往往見鬼神。侍立其旁。貞明六年六月。卒于破山興福寺。壽九十九。
又有壽阇黎者。專志南山鈔。唐末。揚氏僭有江南之地。頻召府第供養。不畜長。翛然自得。誠莫可以世俗事幹其慮者。方臨壇秉羯磨。而忽爾告殂于覆釜山側。楊氏聞訃驚歎。
梁國道者
隱居廬山雙溪院。禪誦之暇。獨務灌園。蔬則一聽他人采掇。不為禁。或問其故。曰我以無心種。彼以無心取。彼我皆無心。而物之存於中者。可既乎。則天地吾園。風霜雨露吾灌矣。吾又何勞哉。修睦僧正聞而韙之。贈以詩曰。入門空寂甚。真果出家兒。有行鬼不見。無心人謂癡。久之終。葬山中。
梁齊己
生益陽之胡氏。幼出家于大溈山寺。既受具。遂習律儀。臻其奧。性嗜吟詠。蚤歲即有重名。每以未得心法之妙為恨。乃遊方。遍造藥山鹿門護國之席。卒典賓石霜。梁革唐命。天下方擾攘。高季昌逐雷滿於渚宮。而自稱荊門留後。尋受朝庭節度命。逮莊宗自河東入代梁。則高氏因據有一方。而名節之士四至。龍德初。起己為僧正。仍月給俸。館于龍興寺凈院。非所好也。作渚宮莫問篇十五章。以見意。己頸有癭。累垂如
【現代漢語翻譯】 現代漢語譯本 武肅錢王（吳越國王錢镠），對他非常敬重，每次舉行佛事，必定召請他來誦經祝願、佈施食物。有一天，錢王的披肩衣服掉在地上，隨即又恢復原狀，好像有什麼東西幫他搭起來一樣。人們常常看見鬼神侍立在他旁邊。貞明六年六月，錢王在破山興福寺去世，享年九十九歲。 又有壽阇黎（唐代僧人）這個人，專心研究南山鈔（律宗著作）。唐朝末年，揚氏（指楊吳政權）僭越佔據江南之地，多次召請壽阇黎到府第供養。他不蓄養侍從，生活清靜安閑，確實沒有什麼世俗的事情能夠干擾他的思慮。一次，他正要登壇主持羯磨（佛教儀式），卻忽然在覆釜山旁去世。楊氏聽到訃告，感到非常驚訝。 梁國道者（五代時期僧人） 隱居在廬山雙溪院。禪修誦經之餘，專門從事灌溉菜園的工作。種的蔬菜任憑別人採摘，不加以禁止。有人問他原因，他說：『我以無心來種植，他們以無心來採摘，彼此都沒有執著的心，那麼蔬菜存在於世間，難道不可以嗎？這樣看來，天地就是我的菜園，風霜雨露就是我灌溉的養料了，我又何必費力呢？』修睦僧正（僧官名）聽了，認為他說得很好，贈詩給他，詩中寫道：『入門空寂甚，真果出家兒。有行鬼不見，無心人謂癡。』（進入佛門，內心非常空寂，真是個有成果的出家人。有作為的人鬼神都看不見，無心的人被世俗之人認為是癡傻。）過了很久，國道者去世，被安葬在山中。 梁齊己（唐末五代時期僧人） 出生在益陽的胡家。年幼時在大溈山寺出家。受具足戒后，於是學習律儀，精通其中的奧妙。天性喜愛吟詩作賦，早年就享有很高的名聲。常常因為沒有得到心法的精妙之處而感到遺憾，於是四處遊歷，遍訪藥山、鹿門、護國等寺院的高僧。最終在石霜寺擔任典賓（負責接待賓客的僧人）。梁朝取代唐朝，天下正處於動亂之中，高季昌（五代時期將領）在渚宮驅逐了雷滿，並自稱荊門留後。不久，接受了朝廷授予的節度使的任命。等到莊宗從河東進入並取代梁朝，高氏於是佔據了一方。有名節的人士紛紛前來歸附。龍德初年，起用齊己擔任僧正，仍然每月供給俸祿，安置在龍興寺凈院。這不是齊己所喜歡的。於是創作了《渚宮莫問篇》十五章，來表達自己的心意。齊己的脖子上有癭，累贅地垂下來，像...
【English Translation】 English version King Qian of Wu Yue (Qian Liu), deeply respected him. Whenever Buddhist ceremonies were held, he would always summon him to chant scriptures, offer blessings, and distribute food. One day, King Qian's shoulder garment fell to the ground, but immediately returned to its original position, as if something had helped him put it back on. People often saw ghosts and spirits standing beside him. In the sixth month of the Zhenming sixth year, King Qian passed away at Xinfu Temple in Poshan, at the age of ninety-nine. There was also Shami Shou (a Tang Dynasty monk), who devoted himself to studying the Nanshan Chao (writings of the Vinaya school). At the end of the Tang Dynasty, the Yang family (referring to the Yang Wu regime) presumptuously occupied the Jiangnan region and repeatedly summoned Shami Shou to the mansion for offerings. He did not keep servants and lived a quiet and leisurely life, and indeed nothing worldly could disturb his thoughts. Once, as he was about to ascend the altar to preside over the Karma (Buddhist ritual), he suddenly passed away beside Mount Fufu. The Yang family was shocked and amazed upon hearing the news. The Monk Guodao of Liang (a monk during the Five Dynasties period) He lived in seclusion at Shuangxi Temple on Mount Lu. In his spare time from Chan practice and chanting scriptures, he devoted himself to watering the vegetable garden. He allowed others to pick the vegetables he grew without restriction. When asked why, he said, 'I plant with a mind free from attachment, and they pick with a mind free from attachment. Since both of us are without attachment, can't the vegetables exist in the world? In this way, heaven and earth are my garden, and wind, frost, rain, and dew are what I use to irrigate. Why should I bother?' The Monk Zheng Xiumu (a monastic official) heard this and praised him, presenting him with a poem that said, 'Entering the gate, it is extremely empty and silent, truly a fruitful monastic. Those with actions are not seen by ghosts, those without mind are called foolish by people.' After a long time, Guodao passed away and was buried in the mountains. Liang Qi Ji (a monk during the late Tang and Five Dynasties period) He was born into the Hu family of Yiyang. As a child, he became a monk at Dawei Mountain Temple. After receiving the full precepts, he studied the Vinaya and mastered its mysteries. He had a natural love for composing poetry and enjoyed a high reputation from an early age. He often regretted not having attained the subtleties of the mind-dharma, so he traveled extensively, visiting the eminent monks of Yaoshan, Lumen, and Huguo Temples. Eventually, he served as the guest prefect (the monk responsible for receiving guests) at Shishuang Temple. When the Liang Dynasty replaced the Tang Dynasty, the world was in turmoil. Gao Jichang (a general during the Five Dynasties period) drove Lei Man out of Zhugong and proclaimed himself the acting governor of Jingmen. Soon after, he received the appointment of military commissioner from the court. When Emperor Zhuangzong entered from Hedong and replaced the Liang Dynasty, the Gao family then occupied a region. People of integrity came to join him. In the early years of Longde, Qi Ji was appointed as the Sangha Chief, and he was still given a monthly salary and housed in the Pure Courtyard of Longxing Temple. This was not what Qi Ji liked. So he wrote fifteen chapters of 'Don't Ask About Zhugong' to express his feelings. Qi Ji had a goiter on his neck, which hung down like...
匏壺。時號詩囊。擁破納行山水間。陶然以樂。曾莫知世之治亂也。未曾將一字。容易謁諸侯。此其趣興何如哉。詩與華山處士相唱酬。卒別稱沖岳沙門。有白蓮集。行世。
後唐從禮
生襄陽。性殊孝友。鄉里頗譽之。逮失所親。乃出家。受具足戒。時年已長矣。及從師學律部。尤苦睡魔。每以資質昏濁。引鐵錐自刺其額與掌。逾半稔。所通才傳授問答語。然精厲持守。造次顛沛無所違。梁乾化中。游天臺。掛錫平田精舍。俄推為寺上座。慎重莊嘿。喜怒不形於色。嘗謂眾曰。波羅提木叉。是我大師。如象無鉤。如猿得樹。此心豈易制哉。平居必布薩。故其志誠。與鬼神接。夏旱。主事僧。以園蔬枯悴。請祈禱。禮曰。但于真君堂。燒香可也。已而兩三日不止。又須木依水棧度人。力不易致。白焉。禮曰。我當向真君言之。忽大風仆樹。武肅王錢氏聞之。召入府。建金光明道場。施利隨散。寒暑唯一衲。夜常坐不臥。一食外無贏長。同光三年。冬十一月卒。壽七十九。臘五十二。阇維收舍利起塔。
後唐無跡
姓史氏。朔方人。大中九年。跡十三歲。乃捐俗。依白草院法空大師落髮。咸通三年。獲進戒于京師之西明寺。既工講貫。復善琴書。先是恒夫唐公。嘗鎮朔方。至是待以家僧。為請
于兩街功德使。隸名西明寺。會詔迎真身於鳳翔法門寺。右軍副使張思廣奏跡充贊導。時上躬御法筵。大悅。宣賚稠厚。光啟中。歸鄉里。以所傳於京師。佛頂熾盛光降吉祥道場法。為府帥韓公。結壇修設。感致瑞應尤多。晉景福中。韓公奏請。住持廣福寺。塞垣之求受菩薩戒者。日填擁。梁貞明二年。中書令韓洙奏。署號曰鴻遠。同光三年。四月一日。坐逝于丈室。貌如生。觀者嘆異。中令命布漆以奉。軍府從事薛昭。紀其事于碑。
後唐誠慧
姓李氏。蔚州靈丘人。父母嘗為五臺之遊。共即文殊像前。禱之而生。后真容殿釋法潤。睹其俊秀。於是勸之出家。而落髮登具焉。慧學間經論。性嗜林泉。王子寺沙門湛崇等。久餐令聞。愿挹清規。因相與請為寺主。蒞事之暇。轉華嚴經數盈百部。時克用以節度使。據並門。梁太祖。方受唐禪。干戈相尋。中原塗炭。先是克用。與慧有舊。會中流矢。創不時發。念欲見慧。以道衷曲。且托之祈福。慧至。克用躬拜。號之國師焉。莊宗即位。詔賜紫衣。仍賜號。固辭。同光三年十二月。囑累門人廷圭曰。吾化緣已畢。請自此辭。各宜進道。理無相代。言訖入丈室。右脅而終。壽五十。臘三十。上聞哀悼。喪事遣內侍監護。賜祭三日。阇維收舍利五色。起塔。謚曰
【現代漢語翻譯】 現代漢語譯本 于兩街功德使（負責兩街功德事務的官員）。隸屬於西明寺。適逢朝廷下詔前往鳳翔法門寺迎請佛祖真身舍利。右軍副使張思廣上奏請求擔任贊導。當時皇上親自主持法會，非常高興，賞賜豐厚。光啟年間，他回到家鄉，將從京師傳來的佛頂熾盛光降吉祥道場法，為府帥韓公結壇修設，感應到的瑞象特別多。晉景福年間，韓公上奏請求他住持廣福寺。邊境前來求受菩薩戒的人，每天都擠滿了寺院。梁貞明二年，中書令韓洙上奏，授予他鴻遠的稱號。同光三年四月一日，他坐化于丈室，容貌如生，觀看的人都驚歎稱奇。中書令命人用漆塗布來供奉他的遺體。軍府從事薛昭將他的事蹟刻在碑上。
後唐誠慧
俗姓李，是蔚州靈丘人。他的父母曾經到五臺山遊覽，一起在文殊菩薩像前祈禱而生下他。後來真容殿的釋法潤，看到他相貌俊秀，於是勸他出家。於是剃度受戒。誠慧精通經論，喜歡山林泉石。王子寺的沙門湛崇等人，早就仰慕他的名聲，希望學習他的清規戒律，因此一起請求他擔任寺主。處理寺務之餘，他誦讀《華嚴經》的次數超過百部。當時李克用以節度使的身份佔據并州，梁太祖正取代唐朝，戰火連綿，中原地區生靈塗炭。此前李克用與誠慧有舊交。適逢李克用中箭，傷口一直不好，想要見誠慧，傾訴衷腸，並且委託他祈福。誠慧到達后，李克用親自拜見他，尊稱他為國師。莊宗即位后，下詔賜予他紫衣，並賜予稱號，他堅決推辭。同光三年十二月，他囑咐門人廷圭說：『我的教化因緣已經完畢，請從此告辭。你們各自應該精進修行，道理上無法互相代替。』說完進入丈室，右脅而臥圓寂，享年五十歲，僧臘三十年。皇上聽聞后哀悼，喪事派遣內侍監護，賜予祭奠三天。火化后收取五色舍利，建造佛塔。追諡為...
【English Translation】 English version He served as a Merit Official in charge of the Two Streets (an official responsible for meritorious deeds in two city districts). He was affiliated with Ximing Temple. He encountered an imperial edict to welcome the True Body (Śarīra) from Famen Temple in Fengxiang. Zhang Siguang, the Deputy Commander of the Right Army, requested to serve as the guide. At that time, the Emperor personally presided over the Dharma assembly and was greatly pleased, bestowing generous rewards. During the Guangqi era, he returned to his hometown and, using the 'Buddha Top Knot Dhāraṇī of Auspicious Light Descending on the Auspicious Altar' Dharma transmitted from the capital, he established an altar for Commander Han, resulting in numerous auspicious responses. During the Jingfu era of the Jin Dynasty, Commander Han petitioned for him to reside as the abbot of Guangfu Temple. Those from the border regions seeking to receive the Bodhisattva precepts filled the temple daily. In the second year of Zhenming during the Liang Dynasty, Grand Secretary Han Zhu奏 (memorialized), bestowing upon him the title Hongyuan. On the first day of the fourth month in the third year of Tongguang, he passed away while seated in his chamber, his appearance lifelike, causing onlookers to marvel. The Grand Secretary ordered that his body be covered in lacquer for veneration. Xue Zhao, an official of the military government, recorded his deeds on a stele.
Later Tang Dynasty - Monk Chenghui
His lay surname was Li, and he was a native of Lingqiu in Weizhou. His parents once traveled to Mount Wutai and prayed together before the Mañjuśrī image, resulting in his birth. Later, Dharma Master Farun of the True Likeness Hall, seeing his handsome appearance, encouraged him to renounce the world. Thus, he had his head shaved and received the full precepts. Chenghui was well-versed in the scriptures and treatises, and he loved forests and springs. The monks Zhan Chong and others from Prince Temple had long admired his reputation and wished to learn his pure precepts. Therefore, they jointly requested him to serve as the abbot of the temple. In his spare time from managing temple affairs, he recited the Avataṃsaka Sūtra over a hundred times. At that time, Li Keyong, as the military governor, occupied Bingzhou, and Emperor Taizu of the Liang Dynasty was replacing the Tang Dynasty, leading to continuous warfare and suffering in the Central Plains. Previously, Li Keyong had a friendship with Chenghui. Coincidentally, Li Keyong was struck by an arrow, and the wound did not heal for a long time. He desired to see Chenghui, to confide his innermost thoughts and entrust him with prayers for blessings. Upon Chenghui's arrival, Li Keyong personally bowed to him, addressing him as National Teacher. When Emperor Zhuangzong ascended the throne, he issued an edict to bestow upon him a purple robe and a title, which he firmly declined. In the twelfth month of the third year of Tongguang, he instructed his disciple Tinggui, saying, 'My karmic connection to teach has ended. Please allow me to take my leave from here. Each of you should diligently cultivate the Way, as the principles cannot be substituted.' After speaking, he entered his chamber and passed away lying on his right side, at the age of fifty, with thirty years as a monk. The Emperor, upon hearing this, mourned his passing and sent palace attendants to oversee the funeral arrangements, granting three days of offerings. After cremation, five-colored Śarīra were collected, and a pagoda was built. He was posthumously given the title...
法雨。塔號慈雲。
後唐可週
姓傅氏。晉陵人也。蚤年依建元寺出家。性姿勤敏。遂往豫章。稟法華慈恩疏於雲表法師。日就月將。說臻淵奧。乃戾止臺越。以利益群眾。梁乾化二年。赴杭州龍興寺開演。黑白駢集。時武肅王錢氏。有兩浙。命居西關之天寶堂。周因晝夜講說不替。曰夜為鬼神。其可已乎。自是或每見物扈衛其旁云。復有巫降神者。久不降。頃之附巫曰。吾隨諸大神。聽法西關天寶堂。故遲耳。王聞而加敬。贈周金如意缽紫衣。號精志通明大師。天成元年。終於觀音院。周嘗著鈔一卷。解宣律師法華經序。今無復存。
後唐辯光
字登封。姓吳氏。永嘉人。唐左庶子兢之裔孫。幼辭家。入陶山寺。剃䰂受具。工詩。善草隸。聞陸希聲謫宦豫章。往謁之。得其草法。五指撥鐙訣。光書自爾益進。轉腕回筆。尤妙絕。乃西覲京師。時昭宗在御。詔于榻前揮灑。賜紫方袍。后謁華帥王建。奏署廣利。自華歸里。謁吳越王武肅錢氏。待以客禮。長興中。歸甬東以卒。太守仰詮素重光。為治後事。葬之三年。複議從阇毗。及發棺貌不萎仆。髭發爪甲皆長。眾收燼餘塔焉。弟子從瑰知琮皆得其墨訣。有當時士大夫。若吳內翰融羅江東隱等。所贈歌詩一集。平生著述一集。
晉自新
【現代漢語翻譯】 現代漢語譯本 法雨。塔號慈雲（寺廟的塔的名稱）。
後唐 可週
姓傅，是晉陵人。早年依附建元寺出家。天性勤奮聰敏，於是前往豫章。向雲表法師學習《法華慈恩疏》，日積月累，理解達到精深奧妙的境界。於是前往臺州、越州，以佛法利益大眾。梁乾化二年，前往杭州龍興寺開講佛法，僧俗雲集。當時武肅王錢氏統治兩浙，命可週居住在西關的天寶堂。可週因此日夜不停地講說佛法，說：『白天夜晚都為鬼神講法，怎麼可以停止呢？』從此以後，有時人們看見有護衛在他身旁。又有巫師請神，很久神都不降臨。不久神附在巫師身上說：『我跟隨諸位大神，去西關天寶堂聽法，所以來遲了。』武肅王聽了更加敬重，贈送可週金如意缽和紫衣，賜號『精志通明大師』。天成元年，在觀音院圓寂。可週曾經著有鈔一卷，解釋宣律師《法華經序》，現在已經不存在了。
後唐 辯光
字登封，姓吳，是永嘉人，唐朝左庶子吳兢的後代。年幼時離開家，進入陶山寺，剃度受戒。擅長詩歌，精通草書隸書。聽說陸希聲被貶官到豫章，前去拜訪他，得到了他的草書筆法和『五指撥鐙訣』。辯光的書法從此更加精進，轉腕回筆，尤其精妙。於是西行前往京師，當時昭宗在位，詔令他在御前揮毫潑墨，賜予紫方袍。後來拜見華帥王建，被奏請署理廣利。從華州回到家鄉，拜見吳越王武肅錢氏，武肅王以賓客之禮相待。長興年間，在甬東去世。太守仰詮一向敬重辯光，為他料理後事。安葬三年後，又商議火化。打開棺材，發現他的容貌沒有腐爛，鬍鬚頭髮指甲都長長了。眾人收集焚燒后的遺物建塔安葬。弟子從瑰、知琮都得到了他的書法秘訣。當時有士大夫，如吳內翰融、羅江東隱等人，贈送的歌詩整合一集，平生著作整合一集。
晉 自新
【English Translation】 English version Fa Yu. The pagoda is named Ciyun (name of the pagoda of the temple).
Later Tang Dynasty Kezhou
His surname was Fu, and he was from Jinling. In his early years, he became a monk at Jianyuan Temple. He was diligent and intelligent by nature, so he went to Yuzhang. He studied the 'Fahua Ci'en Commentary' from Dharma Master Yunbiao, and day by day, month by month, his understanding reached a profound and subtle level. Then he went to Taizhou and Yuezhou to benefit the masses with the Dharma. In the second year of Qianhua during the Liang Dynasty, he went to Longxing Temple in Hangzhou to give lectures, and monks and laypeople gathered together. At that time, King Wusu Qian of the Two Zhejiang provinces ordered him to reside in Tianbao Hall in Xiguan. Therefore, Kezhou lectured day and night without ceasing, saying, 'We lecture to ghosts and spirits day and night, how can we stop?' From then on, people sometimes saw guards beside him. There was also a shaman who summoned spirits, but the spirits did not descend for a long time. After a while, a spirit possessed the shaman and said, 'I followed the great gods to listen to the Dharma at Tianbao Hall in Xiguan, so I was late.' King Wusu heard this and became even more respectful, presenting Kezhou with a golden Ruyi bowl and a purple robe, and bestowing upon him the title 'Master Jingzhi Tongming'. In the first year of Tiancheng, he passed away at Guanyin Temple. Kezhou once wrote a volume of notes, explaining Lawyer Xuan's preface to the 'Lotus Sutra', but it no longer exists.
Later Tang Dynasty Bianguang
His courtesy name was Dengfeng, his surname was Wu, and he was from Yongjia, a descendant of Wu Jing, the Left Vice Minister of the Tang Dynasty. He left home at a young age and entered Taoshan Temple, where he shaved his head and received the precepts. He was skilled in poetry and proficient in cursive and clerical script. Hearing that Lu Xisheng had been demoted to Yuzhang, he went to visit him and obtained his cursive script techniques and the 'Five-Finger Stirrup Technique'. Bianguang's calligraphy became even more advanced from then on, and his wrist movements and brushstrokes were especially exquisite. Then he went west to the capital, and Emperor Zhaozong, who was in power at the time, ordered him to wield his brush in front of the throne, bestowing upon him a purple square robe. Later, he visited Hua Shuai Wang Jian and was recommended to be in charge of Guangli. After returning home from Huazhou, he visited King Wuyue Wusu Qian, who treated him with the courtesy of a guest. During the Changxing period, he passed away in Yongdong. Prefect Yang Quan, who had always respected Bianguang, took care of his funeral arrangements. Three years after his burial, it was decided to cremate him. When the coffin was opened, his appearance had not decayed, and his beard, hair, and nails had all grown. The people collected the remains after cremation and built a pagoda to enshrine them. His disciples Conggui and Zhicong both obtained his calligraphy secrets. At that time, there were scholar-officials, such as Wu Neihan Rong and Luo Jiangdongyin, who presented collections of poems, and a collection of his writings during his lifetime.
Jin Zixin
生臨淄孫氏。出家落髮。受具戒。即究空寂學。聞云居膺禪師。化行鐘陵。竟造焉。既領指。侍左右。不忍去。久之膺示寂。新因遁居廣德山中。時文穆王錢氏。方以吳越世子。率師伐宛陵。偶入山寺。而群僧竄匿不在。獨新危坐。無懼色。詰其故。對曰。今東西皆賊也。雖欲避。將安之哉。世子以其直。及師凱旋。因偕以歸。武肅王加愛之。使居瑞應院。署號廣現。
初新嘗採藥宣城山中。始入一洞。殊曖昧。行僅數里。日光晃然。旁有穴。虛明通曠。清溪古松。上下映蔽。隈隅草菴絕人跡。見老僧擁衲瞑坐。俄開目問新。何來。新為言狀。曰噫渴矣。出火燼中煮茗啜之。薄暮僧謂新。留此。我且有所往也。竟升松抄。跏趺鳥巢內。夜半聞誦法華經聲。又聞叱虎聲。清亮出林籟。明日新乞住。僧曰。自我來此。百見草枯。非子能住也。問饑否。適溪岸有稻數百穗。相引取十餘穗。挼得谷。舂米和野蔬。作鬻以啖。遽送出至洞口。謝曰。茲豈偶然。相會如此。頃茗與粥糜。非煙火物也。吾知子自爾無復飢渴之患矣。后再往。終莫識路。
晚充寶塔化主。天福中卒。年八十。
漢洪真
生滑州酸棗洪氏。既出家。即誦法華。通大義。且日課。積數至萬部。既而詣朝堂上疏。愿焚全身。
{ "translations": [ "現代漢語譯本：", "釋新，生於臨淄孫氏。出家剃度，受了具足戒后，便深入研究空寂之學。聽說云居膺禪師在鐘陵弘揚佛法，便前往拜訪。領悟禪師的教誨后，便侍奉在禪師左右，不忍離去。不久，云居膺禪師圓寂，釋新便隱居在廣德山中。當時文穆王錢氏，正以吳越世子的身份，率領軍隊攻打宛陵。偶然進入山寺，寺中僧人都躲藏起來，只有釋新端坐不動，毫無懼色。世子責問他原因，他回答說：『現在到處都是賊寇，即使想躲避，又能躲到哪裡去呢？』世子認為他很正直，等到軍隊凱旋歸來，便一同帶他回去。武肅王很喜愛他，讓他住在瑞應院，賜號廣現。", "", "當初，釋新曾在宣城山中採藥。開始進入一個山洞，裡面非常昏暗。走了大約幾里路，陽光突然明亮起來。旁邊有個洞穴，空曠明亮，清澈的溪水和古老的松樹，上下交相輝映。在偏僻的角落裡有個草菴，沒有人跡。他看見一位老僧披著袈裟閉目靜坐。老僧睜開眼睛問釋新從哪裡來，釋新說了自己的情況。老僧說：『哎呀，我渴了。』便從火燼中煮茶喝。傍晚，老僧對釋新說：『你留在這裡吧，我將要到別處去。』說完便爬上松樹，在鳥巢里結跏趺坐。半夜裡，釋新聽到誦讀《法華經》的聲音，又聽到呵斥老虎的聲音，聲音清亮地穿透樹林。第二天，釋新請求住在那裡。老僧說：『自從我來到這裡，已經看到草木枯萎上百次了，你不能住在這裡。』問他是否飢餓，恰好溪岸邊有幾百棵稻穗，老僧讓他取十幾棵稻穗，搓出穀子，舂成米，和野菜一起煮粥吃。然後送他到洞口，感謝他說：『這次相遇並非偶然，頃刻間就有茶和粥，都不是煙火之物。我知道你從此以後不會再有飢渴的憂患了。』後來釋新再去，始終無法找到路。", "", "晚年，釋新擔任寶塔的化主。天福年間圓寂，享年八十歲。", "", "漢洪真，生於滑州酸棗洪氏。出家后，便誦讀《法華經》，通曉其中大義，並且每天誦讀，累計誦讀了數萬部。之後，他到朝堂上奏疏，希望能焚燒全身（以求證道）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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供養佛塔。或𧮂以為惑眾。又於國家非吉兆。詔切責禁止之。真嘆曰。是固善根淺。而魔障強也。柰何哉。乃退居廣愛寺。盡出衣缽施四眾。尋無疾而終。其尸趺坐。更數日。顏貌不萎變。阇毗。舌根益鮮潔。名重伊雒間。春秋才五十二。
漢若虛
隱居廬山。以誦經。不出戶室者。累數年。江南李氏慕仰之。數徴聘。終不起。每曰。老僧無德。寧敢勤上命如此哉。茍複頻數不已。則吾有遁之深山窮谷。永與世辭而已爾。自是朝庭不敢強。或時以香茗衣物賜。猶引卻者不一。則其清慎可知。乾祐中。盛夏坐亡。身雖停久。略無摧敗之色。穢惡之氣。噫異矣。
宋師律
姓賈氏。范陽人。唐丞相魏國公耽之裔孫。年十五。即于憫忠寺。禮貞涉為師。而落髮焉。既圓具足。乃南遊。咨扣心要。自唐季都汴。天下之人。率以為歸。故律之戾止。士大夫莫不宗仰。因營構夷門山中。以闡所學。詔以紀年。扁其寺曰開寶。命服徽號。榮寵多矣。而律視之蔑如也。乾德二年。正月二十三日。召門人垂訓而終。春秋八十一。法臘六十二。太平興國五年三月。遷輿。葬于北部鵔䴊之原。進士賈守廉。銘其塔。
宋守真
姓紀氏。永興萬年人。其先以黃巢之亂。西徙于蜀。而占籍焉。至真則蜀產也
【現代漢語翻譯】 現代漢語譯本 供養佛塔，或者有人認為這是迷惑眾人，又對國家來說不是吉祥的徵兆，皇帝下詔嚴厲斥責並禁止這種行為。真嘆息說：『這確實是善根淺薄，而魔障強大的緣故啊。該怎麼辦呢？』於是退居到廣愛寺，將所有的衣物和缽施捨給四眾弟子。不久后無疾而終，他的屍體保持著跏趺坐的姿勢，過了幾天，顏貌都沒有枯萎變化。火化（阇毗）后，舌根更加鮮艷潔凈，名聲在伊水和洛水一帶傳揚。享年五十二歲。 漢若虛 隱居在廬山，以誦經為業，多年不出家門。江南李氏仰慕他的德行，多次徵召聘請他，但他始終不應允。他總是說：『老僧沒有德行，怎敢勞煩皇上如此命令呢？如果再三這樣，我就要遁入深山窮谷，永遠與世隔絕了。』從此朝廷不敢強迫他。有時賞賜他香茗衣物，他仍然多次推辭，由此可知他的清廉謹慎。乾祐年間，盛夏時坐化圓寂。身體雖然停放很久，卻沒有絲毫腐敗的跡象，也沒有污穢惡臭的氣味，真是奇異啊。 宋師律 姓賈，是范陽人，唐朝丞相魏國公賈耽的後代。十五歲時，就在憫忠寺拜貞涉為師，剃度出家。受具足戒后，便南遊參學，請教佛法心要。自唐朝末年遷都汴梁后，天下的人都以汴梁為歸宿，所以師律駐錫於此，士大夫沒有不尊敬仰他的。因此在夷門山中營建寺廟，來闡揚他所學的佛法。皇帝下詔以年號命名，題寫寺名叫做開寶寺，賞賜官服徽章，榮寵很多，但師律對此卻視而不見。乾德二年正月二十三日，召集門人垂訓后圓寂，享年八十一歲，僧臘六十二年。太平興國五年三月，遷葬于北部鵔䴊山的原野上。進士賈守廉為他撰寫了塔銘。 宋守真 姓紀，是永興萬年人。他們的祖先因為黃巢之亂，向西遷徙到蜀地，並在那裡安家落戶。到了守真這一代，就是蜀地人。
【English Translation】 English version He made offerings to Buddhist stupas, which some considered to be a way of misleading the public and an inauspicious omen for the country. The emperor issued an edict severely reprimanding and prohibiting this practice. Zhen sighed, 'Indeed, this is because the roots of goodness are shallow, and the demonic obstacles are strong. What should be done?' Thereupon, he retired to Guang'ai Temple and gave all his robes and alms bowls to the fourfold assembly. Soon after, he passed away without illness. His body remained in the lotus position, and after several days, his face did not wither or change. After cremation (Jiapí), his tongue root was even more fresh and pure. His name was renowned in the Yi and Luo river regions. He was only fifty-two years old. Han Ruoxu He lived in seclusion on Mount Lu, devoting himself to reciting scriptures and not leaving his dwelling for many years. Li of Jiangnan admired his virtue and repeatedly invited him to serve, but he always declined. He would always say, 'This old monk has no virtue, how dare I trouble the emperor with such a command? If this continues repeatedly, I will flee into the deep mountains and valleys, and forever bid farewell to the world.' From then on, the court did not dare to force him. Sometimes, he was given fragrant tea and clothing as gifts, but he still declined them many times, which shows his integrity and prudence. During the Qianyou era, he passed away while sitting in meditation during the height of summer. Although his body remained for a long time, there was no sign of decay or foul odor. How extraordinary! Song Shilu His surname was Jia, and he was from Fanyang, a descendant of Jia Dan (Duke Wei of the State), a Tang Dynasty chancellor. At the age of fifteen, he became a disciple of Zhen She at Minzhong Temple and was tonsured. After receiving full ordination, he traveled south to study and inquire about the essentials of the mind. Since the late Tang Dynasty moved the capital to Bianliang, people from all over the world regarded Bianliang as their home. Therefore, when Shilu resided there, the scholar-officials all respected and admired him. Consequently, he built a temple in the mountains of Yimen to propagate what he had learned. The emperor issued an edict naming the temple Kaibao Temple after the reign year, and bestowed official robes and insignia, granting many honors, but Shilu regarded them as nothing. On the twenty-third day of the first month of the second year of the Qiande era, he summoned his disciples, gave his final instructions, and passed away at the age of eighty-one, with sixty-two years of monastic life. In the third month of the fifth year of the Taiping Xingguo era, he was moved and buried in the plains of Junmi Mountain in the north. The Jinshi (進士) Jia Shoulian wrote his stupa inscription. Song Shouzhen His surname was Ji, and he was from Yongxing Wannian. His ancestors migrated west to Shu due to the Huang Chao Rebellion and settled there. By the time of Shouzhen, he was a native of Shu.
。始冠。偶游聖壽寺。見修進律師。而慕其行。遂依之剃落。習起信論于朗公。受法界觀于光公。傳瑜伽教於演秘阇黎。莫不皆臻心法之極要。四十年間。演暢無怠。因蒙賜號昭信。一日謂弟子遇緣曰。出息不保入息。此雖俗諺。而切于理。吾與汝其可不務乎。乃營二塔于廣度院右。以其成於開寶之初。遂額之開寶。四年八月五日。集眾稱佛號以逝。壽七十八。臘五十三。阇維獲舍利圓瑩。葬之開寶塔云。
宋巖俊
姓廉氏。荊州人。幼入空門。長圓戒德。乃復遍游衡廬。以探禪指。嘗偕一友至鳳林。迷道入深谷中。見滿地棄擲。皆金銀物。其友遽色動。顧謂曰。此間幸無他人在。可攫也。且天與弗取。反受其咎。君其柰何不屑意哉。俊行未即應。友固請。俊曰。昔管寧鋤園遇金。視同瓦礫。吾輩出家者流。尤宜慎守貪戒。而有愧古人可乎。然吾茲一身。衣食有餘。得之亦復奚用。他日待吾把茅蓋頭。第當取以供眾也。竟捨去。尋謁舒州投子山同和尚。投子問曰。昨在何處。曰在不動道場。曰既是不動。何由至此。曰至此豈是動耶。曰元來宿不著處。因許入室。受記莂。久之辭還。路出汴京。為隴西公梁資所留。而捐所居宅。為伽藍。以處俊。
會周受漢禪。寵遇優渥。蓋高祖世宗。皆于俊寔布衣
【現代漢語翻譯】 現代漢語譯本 開始成年。偶然遊覽聖壽寺，見到修進律師，仰慕他的德行，於是依從他剃度出家。向朗公學習《起信論》，向光公學習法界觀，從演秘阇黎處學習瑜伽教法，無不達到心法的精髓。四十年間，講經說法從不懈怠。因此被賜予『昭信』的稱號。有一天，他對弟子遇緣說：『呼出的氣息不能保證有吸入的氣息，這雖然是俗語，但非常符合道理。我們難道可以不努力修行嗎？』於是他在廣度院右側建造了兩座塔，因為建成於開寶年間初期，就命名為開寶塔。開寶四年八月五日，召集眾人唸誦佛號後去世，享年七十八歲，僧臘五十三年。火化后得到圓潤的舍利，安葬在開寶塔內。
宋朝的巖俊
姓廉，是荊州人。年幼時進入佛門，長大后受具足戒，德行圓滿。於是又遊歷衡山、廬山，以探求禪宗的宗旨。曾經與一位朋友到鳳林，迷路進入深谷中，看到滿地都是被丟棄的金銀財物。他的朋友立刻變了臉色，回頭對他說：『這裡幸好沒有其他人在，可以拿走。而且這是上天賜予的，不拿反而會受到懲罰。你為什麼不放在心上呢？』巖俊沒有立刻迴應，他的朋友再三請求。巖俊說：『過去管寧在菜園裡鋤地時遇到金子，看得和瓦礫一樣。我們出家之人，更應該謹慎遵守不貪的戒律，如果愧對古人可以嗎？而且我這一身，衣食有餘，得到這些東西又有什麼用呢？以後等我用茅草蓋房子，就拿這些來供養大眾。』最終捨棄了那些財物離開了。之後拜訪舒州投子山同和尚。投子和尚問道：『昨天在哪裡？』（巖俊）回答說：『在不動道場。』（投子和尚）問：『既然是不動，怎麼會到這裡？』（巖俊）回答說：『到這裡難道是動嗎？』（投子和尚）說：『原來是宿不著處。』於是允許他進入內室，接受印可。很久之後，巖俊告辭返回，路過汴京，被隴西公梁資挽留，梁資捐出自己的住宅，作為伽藍（寺廟），讓巖俊居住。
正趕上週朝接受了漢朝的禪讓，（巖俊）受到優厚的待遇。大概是高祖、世宗，都認為巖俊是真正的布衣（指有道之士）。
【English Translation】 English version He began his adulthood. He happened to visit Shengshou Monastery, where he saw Lawyer Xiujin (a Buddhist lawyer) and admired his conduct. He then followed him to be tonsured and ordained. He studied the Awakening of Faith treatise with Lang Gong (a Buddhist teacher), learned the contemplation of the Dharmadhatu from Guang Gong (a Buddhist teacher), and learned the Yoga teachings from Acharya Yanmi (a Buddhist teacher). He reached the essence of the mind-dharma in all of these studies. For forty years, he tirelessly preached the Dharma. Therefore, he was granted the title 'Zhaoxin' (Illustrious Faith). One day, he said to his disciple Yuyuan (a Buddhist disciple): 'Outgoing breath cannot guarantee incoming breath. Although this is a common saying, it is very much in line with the truth. How can we not strive to practice?' So he built two pagodas to the right of Guangdu Courtyard. Because they were completed in the early years of the Kaibao era, they were named Kaibao Pagodas. On the fifth day of the eighth month of the fourth year of Kaibao, he gathered the assembly and passed away while chanting the Buddha's name. He lived to be seventy-eight years old, with fifty-three years as a monk. After cremation, he obtained round and lustrous sarira (relics), which were buried in the Kaibao Pagoda.
Yan Jun of the Song Dynasty
His surname was Lian, and he was from Jingzhou. He entered the Buddhist order at a young age, and when he grew up, he received the full precepts and perfected his virtue. Then he traveled extensively to Mount Heng and Mount Lu to explore the principles of Chan (Zen). Once, he and a friend went to Fenglin and got lost in a deep valley. They saw the ground littered with discarded gold and silver. His friend's expression immediately changed, and he turned to him and said, 'Fortunately, there is no one else here. We can take it. Moreover, if Heaven gives it and we don't take it, we will be punished. Why don't you care about it?' Yan Jun did not respond immediately, and his friend pleaded repeatedly. Yan Jun said, 'In the past, Guan Ning (a virtuous recluse) encountered gold while hoeing his garden and regarded it as rubble. We who have left home should be even more careful to observe the precept against greed. How can we be ashamed of the ancients? Moreover, I have more than enough food and clothing for myself. What use would I have for these things? In the future, when I build a thatched hut, I will take these to support the community.' In the end, he abandoned the wealth and left. Later, he visited the monk Tong of Touzi Mountain in Shuzhou. The monk Touzi asked, 'Where were you yesterday?' (Yan Jun) replied, 'In the immovable bodhimanda (place of enlightenment).' (The monk Touzi) asked, 'Since it is immovable, how did you get here?' (Yan Jun) replied, 'Is coming here moving?' (The monk Touzi) said, 'Originally, it is a place where one does not dwell.' So he allowed him to enter the inner chamber and receive recognition. After a long time, Yan Jun bid farewell and returned. On the way through Bianjing, he was retained by Liang Zi, the Duke of Longxi, who donated his residence as a sangharama (monastery) for Yan Jun to live in.
It happened that the Zhou dynasty received the abdication of the Han dynasty, and (Yan Jun) received generous treatment. It was probably because Emperor Gaozu and Emperor Shizong both considered Yan Jun to be a true commoner (referring to a virtuous person).
舊。異日相見。每施拜跪。及是賜賚故加厚云。乾德四年三月。疾篤。弟子使醫進藥。噤不受。垂戒囑後事。合掌怡顏而滅。享壽八十五。坐夏六十五。四月八日。葬全身於東郊之豐臺村。寺額觀音。一門三院。東西二堂。眾常不減數百。五十年間。率飯僧萬百千計。誠京城第一禪林也。賜紫袈裟。號凈戒。皆周命。
宋宗淵
姓宮氏。高密人。幼習儒業。稍長忽辭親。落髮于東萊北禪院。俄參歷江南諸禪席。以究明圓頓宗指。且嗜詩辭。每有吟詠。則以齊己為師法。曰吾當練字煅句之時。緣情錯慮。將高出曾霄之上。而深入重泉之下也。悉攬天下山川形勝。自以為無足愜己者。乃居宜陽柏阇山。以求其志。孤介修潔。凡俗不易造見。日持誦觀音普門品。蓋嘗有善相者。以淵為不壽。而勉之也。太平興國五年十月。令工作龕座如鹿頂。且趣之曰。明日要用。毋緩也。明日果坐逝。年八十三。樹塔于寶云之原。而窆焉。所著述有西洛集。行世。
贊曰。
至哉心乎 體本明靜 孰蔽撓之 有萬其境 如水斯波 如鏡斯影 波非水生 由風之行 影非鏡出 由物之質 風休水平 物去鏡明 境滅心寂 念亦奚得 於三界中 動用俱息 以念攝念 攝所攝離
【現代漢語翻譯】 現代漢語譯本 舊。日後（異日）相見，總是（每）行拜跪之禮。並且（及是）賞賜（賜賚）也格外豐厚，這是因為（故）他德行高尚。乾德四年三月，（舊）病情（疾）加重（篤）。弟子們請（使）醫生（醫）來給他（進）藥，（舊）卻閉口（噤）不接受。臨終（垂）前告誡（戒）囑託（囑）後事。合掌，面容安詳（怡顏）地圓寂（滅）。享年八十五歲，坐禪（坐夏）六十五年。四月八日，將全身安葬在東郊的豐臺村。寺廟（寺）名為觀音寺，一共有三進院落，東西各有兩座禪堂。僧眾（眾）經常（常）不少於數百人。五十年間，總共供養（飯）僧人（僧）數以萬計，堪稱（誠）京城第一禪林。朝廷（周）賜予（賜）紫色袈裟，賜號（號）凈戒（大師）。
宋宗淵（人名)
姓宮，是高密人。年幼時學習儒家經典。稍稍長大后忽然辭別父母，在東萊北禪院剃度出家。不久（俄）參訪（參歷）江南各處禪寺（禪席），以求（以究）明白（明）圓頓宗的宗旨。並且（且）喜愛（嗜）詩詞（詩辭）。每次（每）有吟詠，就以齊己（人名）為學習的榜樣（師法）。（宗淵）說：『我應當在練習文字和錘鍊語句的時候，抒發情感，推敲思慮，（使作品）既能高出雲霄之上，又能深入地底深處。』（宗淵）詳細地考察（悉攬）天下山川的形勢和勝景，（但）（自）認為沒有（無）什麼地方能夠讓他完全滿意（愜己）。於是（乃）居住在宜陽的柏阇山，來追求（以求）他的志向。他孤僻耿直（孤介），品行高潔（修潔），一般人（凡俗）不容易見到他。每天（日）持誦《觀音普門品》。大概（蓋）曾經（嘗）有善於相面的人，認為（以淵為）宗淵不會長壽（不壽），所以勉勵他（持誦經文）。太平興國五年十月，（宗淵）命令（令）工匠（工作）製作（作）一個像鹿頂一樣的龕座，並且（且）催促（趣）他們說：『明天（明日）就要用，不要拖延（毋緩）啊。』第二天（明日）果然坐化（坐逝），享年八十三歲。在寶雲山的原野上建造（樹）塔來安葬（窆）他。他所（所）著述（著述）的《西洛集》流傳於世。
贊曰：
至高無上（至哉）啊，心（心乎）！ 它的本體（體）本來（本）光明（明）而清凈（靜）。 是誰（孰）遮蔽（蔽）和擾亂（撓）了它呢？ （是）千千萬萬（萬）的境界（境）。 （心）像水（水）一樣，（境界）是水面的波浪（波）。 （心）像鏡子（鏡）一樣，（境界）是鏡中的影像（影）。 波浪（波）不是（非）水（水）自己產生（生）的， 而是（由）風（風）吹動（之行）造成的。 影像（影）不是（非）鏡子（鏡）自己產生（出）的， 而是（由）物體（物）的形質（之質）造成的。 風（風）停止（休）了，水面（水）就平靜（平）了。 物體（物）離開了（去）鏡子（鏡），鏡子（鏡）就明亮（明）了。 境界（境）消滅（滅）了，心（心）就寂靜（寂）了。 念頭（念）又從哪裡（奚）產生（得）呢？ 在三界（三界）之中， 一切（動用）都停止（息）了。 用（以）念頭（念）來控制（攝）念頭（念）， 控制（攝）的對象（所攝）和控制（攝）的行為（離）都消失了。
【English Translation】 English version Old. In future encounters (異日), he would always (每) bow and kneel. Moreover (及是), the bestowals (賜賚) were especially generous, because (故) of his high virtue. In the third month of the fourth year of the Qiande era, his illness (疾) worsened (篤). His disciples asked (使) the doctor (醫) to administer (進) medicine, but (舊) he refused (噤) to take it. Before his death (垂), he gave instructions (戒囑) regarding his affairs. He joined his palms together, passed away (滅) with a peaceful expression (怡顏). He lived to the age of eighty-five, having spent sixty-five years in meditation (坐夏). On the eighth day of the fourth month, his whole body was buried in Fengtai Village in the eastern suburbs. The temple (寺) was named Guanyin Temple, consisting of three courtyards, with two meditation halls on the east and west sides. The monastic community (眾) often (常) numbered no less than several hundred. Over fifty years, he provided food (飯) for monks (僧) numbering in the tens of thousands, truly (誠) the foremost Chan forest in the capital. The court (周) bestowed (賜) a purple kasaya and the title (號) Jingjie (Pure Precepts).
Song Zongyuan (宋宗淵) (person's name)
His surname was Gong, and he was from Gaomi. In his youth, he studied Confucian classics. As he grew older, he suddenly bid farewell to his parents and was tonsured at the Beichan Monastery in Donglai. Soon (俄) he visited (參歷) various Chan monasteries (禪席) in Jiangnan, in order to (以究) understand (明) the principles of the perfect and sudden (圓頓) school. Furthermore (且), he loved (嗜) poetry (詩辭). Whenever (每) he composed, he took Qi Ji (齊己) (person's name) as his model (師法). (Zongyuan) said, 'I should, in practicing writing and refining sentences, express emotions and ponder thoughts, so that (the works) can both rise above the clouds and delve deep beneath the earth.' (Zongyuan) examined (悉攬) in detail the shapes and scenic beauty of mountains and rivers throughout the land, (but) (自) considered that nothing (無) could completely satisfy (愜己) him. Therefore (乃) he resided on Mount Bojia in Yiyang, to pursue (以求) his aspirations. He was solitary and upright (孤介), and his conduct was pure (修潔), so ordinary people (凡俗) could not easily meet him. Every day (日) he recited the Universal Gate Chapter of Avalokitesvara Bodhisattva Sutra (觀音普門品). It seems (蓋) that there was once (嘗) a skilled physiognomist who believed (以淵為) that Zongyuan would not live long (不壽), so he encouraged him (to recite the sutra). In the tenth month of the fifth year of the Taiping Xingguo era, (Zongyuan) ordered (令) craftsmen (工作) to make (作) a niche like a deer's head, and (且) urged (趣) them, saying, 'It will be needed tomorrow (明日), do not delay (毋緩)!' The next day (明日) he indeed passed away in meditation (坐逝), at the age of eighty-three. A pagoda was built (樹) in the plains of Baoyun Mountain to bury (窆) him. His (所) written (著述) collection, the 'Xiluo Collection,' is circulated in the world.
Eulogy:
Supreme (至哉) is the mind (心乎)! Its essence (體) is originally (本) bright (明) and pure (靜). Who (孰) obscures (蔽) and disturbs (撓) it? It is the myriad (萬) realms (境). (The mind) is like water (水), (the realms) are the waves (波) on the water. (The mind) is like a mirror (鏡), (the realms) are the reflections (影) in the mirror. The waves (波) are not (非) produced (生) by the water (水) itself, But (由) caused by the wind's (風) movement (之行). The reflections (影) are not (非) produced (出) by the mirror (鏡) itself, But (由) caused by the substance (物) of the object (之質). When the wind (風) stops (休), the water (水) becomes calm (平). When the object (物) leaves (去) the mirror (鏡), the mirror (鏡) becomes clear (明). When the realms (境) disappear (滅), the mind (心) becomes still (寂). Where (奚) does the thought (念) arise (得) from? Within the Three Realms (三界), All (動用) activities cease (息). Use (以) thought (念) to control (攝) thought (念), The object (所攝) of control and the act (離) of control both disappear.
無思無慮 以至無為
新修科分六學僧傳卷第十八 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第十九
浙東沙門 曇噩 述
忍辱學
持志科
晉支孝龍
淮陽人。美風姿。少喜清言。常以小品為心要。陳留阮瞻穎川庾凱從之遊。或嘲之曰。大晉龍興。天下為家。沙門何不全膚髮。去袈裟。釋梵服。被綾羅。龍曰。抱一以逍遙。唯寂唯寞。以致誠。剪髮毀容。改服變形。彼謂我辱。我棄彼榮。故無心於貴而愈貴。無心於安而愈安耳。初得放光。便能講解。學者追崇之。后不知所終。
晉康僧淵
西域人。生關中。梵相而漢語。有志操。誦放光道行。為心要。成帝時。與康法暢支敏度俱渡江。有才思。名譽甚遠著人物始義論等。暢常捉麈尾行。每遇名賓。輒清談盡日。庚元規曰。此麈尾乃常在乎。暢曰。廉者不取。貪者不與。故得常在也。敏度亦有風韻。著傳譯經錄行世。
淵以清約自將。每行乞食。人初不知其賢。偶逢陳郡殷浩。浩與語。終日不能屈。為改觀。結友。瑯邪王茂弘。以鼻隆眼深戲之。淵曰。鼻眼人面之山淵也。山不高不靈。淵不深不清。聞者以為名對。建寺豫章山。帶江近邑。有茂
【現代漢語翻譯】 現代漢語譯本 無思無慮，以至於無為。
《新修科分六學僧傳》卷第十八 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第十九
浙東沙門 曇噩（作者法號） 述
忍辱學
持志科
晉 支孝龍
淮陽人。風度翩翩，儀表出衆。年少時就喜歡清談玄理，常以《小品般若經》為修行的核心。陳留的阮瞻、穎川的庾凱都跟隨他遊學。有人嘲笑他說：『大晉朝龍興，天下都是皇家的。沙門為什麼不保全頭髮和面板，脫掉袈裟，放棄僧侶的服裝，穿上綾羅綢緞呢？』支孝龍說：『我抱守真一而逍遙自在，唯有寂靜才能達到至誠。剪髮毀容，改變服裝和形貌，他們認為這是侮辱，我卻拋棄他們所看重的榮華。所以我無心追求富貴反而更加尊貴，無心追求安逸反而更加安逸。』他最初得到《放光般若經》，便能講解。學者們追隨崇敬他，後來不知所終。
晉 康僧淵
西域人，生於關中。長著胡人的相貌卻說著漢語，有堅定的志向和操守。誦讀《放光般若經》、《道行般若經》作為修行的核心。晉成帝時，與康法暢、支敏度一同渡江。他很有才華和思辨能力，名聲很遠，著有《人物始義論》等。康法暢經常拿著麈尾出行，每當遇到名士，就清談一整天。庚元規說：『這麈尾是經常在你手上的嗎？』康法暢說：『廉潔的人不會奪取，貪婪的人不會給予，所以它才能經常在我手上。』支敏度也很有風度韻致，著有《傳譯經錄》流傳於世。
康僧淵以清心寡慾約束自己，經常去乞食。人們起初不知道他的賢能。偶然遇到陳郡的殷浩，殷浩與他交談，一整天都不能駁倒他，因此對他改變了看法，並與他結為朋友。瑯邪的王茂弘，因為他鼻樑高聳、眼窩深陷而戲弄他。康僧淵說：『鼻子和眼睛是人面部的山川和深淵。山不高就沒有靈氣，深淵不深就沒有清澈。』聽的人認為這是絕妙的對答。他在豫章山建造寺廟，靠近長江附近的城邑，那裡有茂
【English Translation】 English version Without thought or worry, to the point of non-action (Wu Wei).
Newly Compiled Classified Biographies of Six Monks, Scroll 18 Supplement to the Wan (卍) Tripitaka, Volume 77, No. 1522, Newly Compiled Classified Biographies of Six Monks
Newly Compiled Classified Biographies of Six Monks, Scroll 19
By Shramana Tan'e (Dharma name of the author) of Eastern Zhejiang
Study of Forbearance (Renru)
Section on Maintaining Resolve (Chizhi)
Jin Dynasty: Zhi Xiaolong
From Huaiyang. He had a handsome appearance and elegant demeanor. In his youth, he enjoyed pure conversation and regarded the 'Smaller Prajna Sutra' as the essence of his practice. Ruan Zhan of Chenliu and Yu Kai of Yingchuan followed him in his travels. Someone mocked him, saying, 'The Great Jin Dynasty is flourishing, and the empire is like one family. Why doesn't the Shramana preserve his hair and skin, remove his kasaya (袈裟, monastic robe), abandon the Brahmanical garments, and wear silk and brocade?' Zhi Xiaolong replied, 'I embrace oneness to roam freely, only in stillness and solitude can one attain sincerity. Cutting hair and disfiguring the face, changing clothes and altering appearance, they consider this humiliation, but I abandon the glory they value. Therefore, I have no intention of seeking nobility, yet I become more noble; I have no intention of seeking peace, yet I become more peaceful.' He was able to lecture as soon as he obtained the 'Fangguang Prajna Sutra' (放光般若經, Sutra of the Radiance of Wisdom). Scholars followed and revered him. Later, his whereabouts became unknown.
Jin Dynasty: Kang Sengyuan
A person from the Western Regions, born in Guanzhong. He had a foreign appearance but spoke Chinese, and possessed firm aspirations and conduct. He recited the 'Fangguang Prajna Sutra' (放光般若經, Sutra of the Radiance of Wisdom) and the 'Daoxing Prajna Sutra' (道行般若經, Sutra of the Path of Wisdom) as the essence of his practice. During the reign of Emperor Cheng of Jin, he crossed the river with Kang Fachang and Zhi Mindu. He was talented and thoughtful, with a far-reaching reputation, and authored 'Discourse on the Origins of Human Nature' (人物始義論) and other works. Kang Fachang often carried a duster (麈尾, ceremonial whisk) when traveling, and whenever he met famous guests, he would engage in pure conversation all day long. Geng Yuan Gui said, 'Is this duster always in your hand?' Kang Fachang replied, 'The honest do not take it, and the greedy are not given it, therefore it can always be in my hand.' Zhi Mindu also had elegance and charm, and his 'Record of Translated Sutras' (傳譯經錄) was circulated in the world.
Kang Sengyuan restrained himself with purity and frugality, often going out to beg for food. People initially did not know of his virtue. He happened to meet Yin Hao of Chen Commandery, and Yin Hao spoke with him, unable to refute him for an entire day, thus changing his view of him and becoming friends with him. Wang Maohong of Langye teased him because of his high nose and deep-set eyes. Kang Sengyuan said, 'The nose and eyes are the mountains and abysses of the human face. A mountain is not spiritual if it is not high, and an abyss is not clear if it is not deep.' Those who heard this considered it an excellent response. He built a temple on Mount Yuzhang, near the towns close to the Yangtze River, where there was lush
林修竹之勝奇。比丘多過之。歿於此山。
晉竺法乘
不知何許人。敏悟絕倫。依竺法護為沙彌。護愛其清真有氣節。護住持殷富。長安有男子。世奉佛。一夕蒼黃入寺。從護借錢二十萬。護未答。乘年十三。從旁對曰。和尚意已許矣。客退。乘曰。觀其人情色。非實借錢者。特欲相試耳。護曰。吾意亦以為然。明日男子領其宗人百餘輩。來請戒法。且謝借錢之過。曰妄以世俗。仰測道德。為愧。自是乘名聞關右。后游燉煌建寺。從之者如雲。至武夫悍卒。戎狄頑很。向化革心。既歿葬其處 同學竺法行。竺法存。並以高潔致名。
晉竺僧度
姓王氏。始名晞。字玄宗。東莞人也。少孤。天姿秀髮。獨事母。以孝聞。年十六。求同郡楊德慎女茗華為妻。既納采矣。而苕華母亡。俄其父又亡。繼而晞母亦亡。由是感悟。易名出家。妻移書以承宗奉祀之義勸焉。系之以詩。辭尤凄惋。度不為動。答書與詩。以見其志。而絕之。卒究群經。著毗曇旨歸。行世。
晉慧持
慧遠之弟也。沖默有遠量。長八尺。風神俊爽。年十四。讀書日倍同學。年十八出家。與遠俱師事安公。精究經論。在廬山三千僧。推以為冠。其姑為尼。名道儀。自江夏觀化都下。持送之。止東安寺。衛軍王珣因賞識
【現代漢語翻譯】 現代漢語譯本 林中的修竹，景色優美奇特。許多比丘在此犯錯，最終死於此山。
晉代的竺法乘（Zhu Facheng）：
不知是哪裡人，天資聰穎，非常傑出。跟隨竺法護（Zhu Fa Hu）做沙彌（Shami，小和尚）。竺法護喜愛他有氣節。竺法護主持的寺廟非常富有。長安（Chang'an，古都名）有個男子，世代信奉佛教。一天晚上，神色慌張地來到寺廟，向竺法護借錢二十萬。竺法護沒有回答。竺法乘當時十三歲，從旁邊回答說：『和尚的意思是已經答應了。』客人退下後，竺法乘說：『我看那人的樣子，不是真的借錢，只是想試探一下。』竺法護說：『我的意思也是這樣。』第二天，那男子帶領他的宗族一百多人，前來請求受戒，並且為借錢的事情道歉，說：『我妄自用世俗的眼光，來揣測道德高尚的人，感到慚愧。』從此，竺法乘的名聲傳遍關右（Guan You，指函谷關以西的地區）。後來他遊歷到敦煌（Dunhuang，地名）建立寺廟，跟隨他的人多如雲。甚至連武夫悍卒，以及粗野頑固的戎狄（Rong Di，古代對西部少數民族的稱呼）之人，都歸順教化，改變了心性。死後就葬在那裡。他的同學竺法行（Zhu Faxing）、竺法存（Zhu Facun），都以高尚的品德而聞名。
晉代的竺僧度（Zhu Sengdu）：
姓王，原名王晞（Wang Xi），字玄宗（Xuanzong），東莞（Dongguan，地名）人。年少時就成了孤兒，天資聰慧，容貌秀麗，獨自侍奉母親，以孝順聞名。十六歲時，想娶同郡楊德慎（Yang Deshen）的女兒茗華（Minghua）為妻。已經訂婚了，但是茗華的母親去世了，不久他的父親也去世了，緊接著王晞的母親也去世了。因此他有所感悟，改名出家。他的妻子寫信勸他繼承宗族，奉祀祖先。信中還附了一首詩，辭藻尤其悽婉。竺僧度不為所動，回信和詩，表明自己的志向，並且斷絕了關係。最終精通各種經書，著有《毗曇旨歸》（Pi Tan Zhi Gui），在世上傳行。
晉代的慧持（Huichi）：
是慧遠（Huiyuan）的弟弟。沉靜寡言，有遠大的志向。身高八尺，風度神采俊美灑脫。十四歲時，讀書的進度是同學的兩倍。十八歲出家，和慧遠一起師從安公（Angong）。精通經書和論著。在廬山（Lushan，山名）的三千僧人中，被推舉為第一。他的姑姑是尼姑，法號道儀（Daoyi），從江夏（Jiangxia，地名）到京都觀光教化。慧持送她，住在東安寺（Dongan Temple）。衛軍王珣（Wang Xun）因此賞識他。
【English Translation】 English version The bamboo groves of Lin are beautifully unique. Many Bhikkhus (Buddhist monks) transgressed here and died on this mountain.
Zhu Facheng of the Jin Dynasty:
His origins are unknown, but he was exceptionally intelligent and outstanding. He became a Shami (novice monk) under Zhu Fa Hu. Zhu Fa Hu admired his integrity. Zhu Fa Hu's monastery was wealthy. A man from Chang'an (ancient capital), who had generations of Buddhist devotees in his family, came to the temple one evening in a flustered state and borrowed 200,000 coins from Zhu Fa Hu. Zhu Fa Hu did not answer. Zhu Facheng, who was thirteen years old at the time, replied from the side, 'The Abbot has already agreed.' After the guest left, Zhu Facheng said, 'Judging by his appearance, he is not really borrowing money; he just wants to test us.' Zhu Fa Hu said, 'I thought so too.' The next day, the man led over a hundred members of his clan to request ordination and apologize for borrowing money, saying, 'I presumptuously used worldly standards to measure virtuous people, and I am ashamed.' From then on, Zhu Facheng's name spread throughout Guan You (area west of Hangu Pass). Later, he traveled to Dunhuang (city name) and built a temple, and those who followed him were as numerous as clouds. Even martial men, fierce soldiers, and stubborn Rong Di (ancient nomadic people) were converted and changed their hearts. After his death, he was buried there. His fellow students, Zhu Faxing and Zhu Facun, were both known for their noble character.
Zhu Sengdu of the Jin Dynasty:
His surname was Wang, and his original name was Wang Xi, styled Xuanzong. He was from Dongguan (city name). He became an orphan at a young age, was intelligent and handsome, and served his mother alone, known for his filial piety. At the age of sixteen, he sought to marry Minghua, the daughter of Yang Deshen from the same county. After the betrothal gifts were exchanged, Minghua's mother died, and soon after, his father also died. Following that, Wang Xi's mother also passed away. As a result, he was enlightened, changed his name, and became a monk. His wife sent him a letter urging him to continue the family line and perform ancestral sacrifices, attaching a poem filled with sorrow and lament. Zhu Sengdu was unmoved, replying with a letter and a poem to show his determination and sever the relationship. He eventually mastered various scriptures and wrote 'Pi Tan Zhi Gui' (Abhidharma Essentials), which was circulated in the world.
Huichi of the Jin Dynasty:
He was the younger brother of Huiyuan. He was quiet and reserved, with great foresight. He was eight feet tall, with a handsome and refined demeanor. At the age of fourteen, he read twice as much as his classmates. He became a monk at the age of eighteen, and together with Huiyuan, he studied under Angong. He was proficient in scriptures and treatises. Among the three thousand monks at Lushan (mountain name), he was regarded as the best. His aunt was a nun named Daoyi, who came from Jiangxia (city name) to the capital to observe and propagate Buddhism. Huichi escorted her and stayed at Dongan Temple. The military officer Wang Xun admired him because of this.
。珣既請西域沙門僧伽羅叉。出中阿含經。持為詳定。后還山。豫章太守范寗。請講法華毗曇。於是珣以書問寗。遠持兄弟孰愈。寗答曰。誠今日之二難也。王曰。然觀其兄。則足以見其弟矣。又惡得而優劣哉。羅什致書。愿結為友。持欲游蛾眉。遠留之不可。曰人生愛聚。若獨喜離何如。持曰。出家當以西方為期耳。徑去不顧。時桓玄殷仲堪在荊州。持無停意。止蜀之龍淵精舍。大弘佛法。刺史毛璩。雅相傾挹。道俗爭追崇之。有譙縱者。攻殺毛璩。據蜀自王。縱有從子道福。㐫悖尤甚。將兵入持所居。眾驚潰。持方盥漱。神色無忤。道福至旁。持彈指漉水。淡然自若。福愧汗下。出謂人曰。大人故與眾異也。以義熙八年卒。將終謂弟子曰。經言。戒如平地。眾善由生。若行住坐臥。宜自謹。經籍在東間者。以付道泓。在西間者。付曇蘭。遂歿。壽七十六。
晉慧永
生潘氏。河內人。年十二。師事沙門曇現。學于安公。而與慧遠善。同遊匡山。依止西林。有一虎。隨永常臥室中。客多不敢造門。永每叱去之。以進客。嚐出邑暮歸。至烏橋。烏橋營主醉。騎馬當道。遮永不聽過。永以杖指馬。馬驚走。營主墮地。因致疾。且就永寺悔罪。永曰。非貧道本意。必戒神所為耳。
填南將軍何無忌填潯
【現代漢語翻譯】 現代漢語譯本：珣於是請來西域的沙門（佛教出家人）僧伽羅叉（Saṃgharakṣa）。讓他翻譯《中阿含經》，並拿著譯本詳細審定。之後僧伽羅叉返回山中。豫章太守范寧，請僧伽羅叉講解《法華毗曇》。於是王珣寫信問范寧，慧遠（Huìyuǎn）和慧持（Huìchí）兄弟二人誰更優秀。范寧回答說：『這真是當今的兩大難題啊。』王珣說：『我看哥哥（慧遠），就足以瞭解他的弟弟（慧持）了。又怎麼能分出優劣呢？』鳩摩羅什（Kumārajīva）寫信，希望與慧持結為朋友。慧持想要遊覽峨眉山，慧遠挽留他，沒有成功。慧持說：『人生都喜歡相聚，如果唯獨喜歡離別又怎麼樣呢？』慧持說：『出家人應當以西方極樂世界為目標。』隨即離去，頭也不回。當時桓玄（Huán Xuán）和殷仲堪（Yīn Zhòngkān）在荊州，慧持沒有停留的意思，最終住在蜀地的龍淵精舍，大力弘揚佛法。刺史毛璩（Máo Qú）非常敬佩他。僧人和俗人都爭相追隨崇敬他。有個叫譙縱（Qiáo Zòng）的人，攻打併殺害了毛璩，佔據蜀地自立為王。譙縱有個侄子叫道福（Dàofú），兇狠暴戾尤其嚴重。率領士兵進入慧持所居住的地方，眾人驚慌潰散。慧持正在洗漱，神色沒有絲毫變化。道福走到旁邊，慧持彈指灑水，神情淡然自若。道福慚愧得滿頭大汗，出來對人說：『大人果然與衆不同啊。』在義熙八年去世。臨終時對弟子們說：『經書上說，戒律如同平地，各種善行由此而生。如果行走、站立、坐臥，都應該自己謹慎。經書在東邊的房間里的，交給道泓（Dàohóng）；在西邊的房間里的，交給曇蘭（Tánlán）。』於是去世，享年七十六歲。 晉朝的慧永（Huìyǒng） 俗家姓潘，是河內人。十二歲時，拜沙門曇現（Tánxiàn）為師。在安公（Ān Gōng）那裡學習，與慧遠（Huìyuǎn）交好。一同遊覽匡山，依止在西林寺。有一隻老虎，跟隨慧永經常在臥室中。客人大多不敢進門。慧永每次都呵斥老虎離開，以便迎接客人。曾經有一次出城，傍晚回來，到達烏橋。烏橋的營主喝醉了，騎馬擋在路上，不讓慧永通過。慧永用手杖指著馬，馬受驚跑開，營主摔倒在地，因此得了病。將要到慧永的寺廟懺悔罪過。慧永說：『這不是貧道的本意，一定是戒神所為啊。』 鎮南將軍何無忌（Hé Wújì）鎮守潯陽。
【English Translation】 English version: Xun then invited the Western Regions' śrāmaṇa (Buddhist monk) Saṃgharakṣa. He had him translate the Madhyama-āgama, and he carefully reviewed the translation. Afterwards, Saṃgharakṣa returned to the mountains. Fan Ning, the governor of Yuzhang, requested Saṃgharakṣa to lecture on the Abhidharma of the Lotus Sutra. Thereupon, Xun wrote a letter to Fan Ning, asking which of the brothers, Huiyuan and Huichi, was more outstanding. Fan Ning replied, 'These are truly the two great difficulties of today.' Wang Xun said, 'Looking at the elder brother (Huiyuan) is enough to understand his younger brother (Huichi). How can one distinguish their superiority?' Kumārajīva wrote a letter, hoping to become friends with Huichi. Huichi wanted to travel to Mount Emei, but Huiyuan tried to persuade him to stay, without success. Huichi said, 'People love to gather together, but what if one only likes to depart?' Huichi said, 'A renunciant should aim for the Western Pure Land.' Then he left without looking back. At that time, Huan Xuan and Yin Zhongkan were in Jingzhou, but Huichi had no intention of staying. He eventually resided at the Longyuan Vihāra in Shu, vigorously propagating the Dharma. The regional inspector Mao Qu greatly admired him. Monks and laypeople alike vied to follow and revere him. There was a man named Qiao Zong, who attacked and killed Mao Qu, seizing Shu and declaring himself king. Qiao Zong had a nephew named Daofu, who was extremely fierce and tyrannical. He led soldiers into the place where Huichi resided, and the crowd scattered in panic. Huichi was washing his hands and face, his expression unchanged. Daofu approached him, and Huichi snapped his fingers and sprinkled water, his expression calm and natural. Daofu was ashamed and sweating profusely, and he came out and said to the people, 'The master is indeed different from ordinary people.' He passed away in the eighth year of Yixi. As he was dying, he said to his disciples, 'The scriptures say that precepts are like level ground, from which all good deeds arise. Whether walking, standing, sitting, or lying down, one should be careful. The scriptures in the eastern room should be given to Daohong; those in the western room should be given to Tanlan.' Then he passed away, at the age of seventy-six. Huìyǒng of the Jin Dynasty His lay surname was Pan, and he was from Henan. At the age of twelve, he became a disciple of the śrāmaṇa Tanxian. He studied with An Gong and was close to Huiyuan. Together they traveled to Mount Kuang and resided at the West Forest Temple. There was a tiger that followed Huiyong and often stayed in his bedroom. Most guests did not dare to enter the door. Huiyong would always scold the tiger to leave in order to receive guests. Once, he went out of the city and returned late in the evening, arriving at Black Bridge. The camp commander of Black Bridge was drunk and blocked the road on horseback, refusing to let Huiyong pass. Huiyong pointed his staff at the horse, and the horse was startled and ran away, causing the camp commander to fall to the ground, resulting in illness. He was about to go to Huiyong's temple to repent his sins. Huiyong said, 'This was not the intention of this poor monk, it must have been the doing of the guardian spirit of the precepts.' General He Wuji, the General Who Pacifies the South, was stationed in Xunyang.
陽。駐虎溪。請永及慧遠相見。遠擁徒百餘。皆端整有風敘。高言華論。舉動可觀。永獨執杖持缽。翛然而往。當時之人。莫不高永公之標緻。而偉遠公之模範也。義熙十年歿。壽八十三 又沙門僧融。亦有高行苦節。通靈。能伏鬼物云。
宋道淵
生寇氏。不知何許人。出家。止京師東安寺。善經論。潛光隱德。世莫知之。后開講。使學者積滯冰釋。移止彭城寺。宋文帝特師敬焉。沒壽七十有八 弟子慧琳。通內外典。誹諧好談笑。長於製作。然誕傲矜伐。頗為清議所黜。宋世祖雅重之。家見常升獨榻。一日淵詣傅亮。而琳先在座。不為淵禮。坐自如。淵怒見於色。亮杖琳二十乃已。后琳著黑白論達性論。皆詆訶釋教。顏延之宗炳駁之。各萬餘言。
宋道溫
生皇甫氏。玄晏先生之後也。事廬山遠公長安什公。住襄陽檀溪寺。善大乘諸經。樊沔間。師宗之。吳國張邵填襄陽。子敷嘗聽溫講還。邵問溫何如。敷曰。義解足以析微。道心莫之能測。邵躬往候之。后從容謂曰。法師如不棄。當處以別駕。溫即日引去。曰彼且桎桔我矣。邵嘆恨。孝武建初中。自江陵詔至京師。止中興寺。大明中。詔為都邑僧主。四年皇太后。造普賢像成。就寺齋房慶贊。感應真之瑞。賜錢五十萬。詔辟齋房。為天
【現代漢語翻譯】 現代漢語譯本 陽法師（Yang）：駐錫在虎溪（Hu Xi）。請永法師（Yong）和慧遠法師（Hui Yuan）相見。慧遠法師擁有僧眾一百多人，都端莊整潔，有風度有秩序，高談闊論，舉止可觀。只有永法師獨自拄著枴杖，拿著缽，悠然前往。當時的人，沒有不讚賞高永公（Gao Yong）的標緻，而敬佩慧遠公（Hui Yuan）的模範的。義熙十年（公元414年）去世，享年八十三歲。又有沙門僧融（Seng Rong），也有高尚的品行和堅苦的節操，通曉靈異之事，能降伏鬼物。
宋道淵（Song Daoyuan）
俗姓寇（Kou），不知道是哪裡人。出家后，住在京師（Jing Shi）的東安寺（Dong'an Temple）。精通經論，潛藏光芒，隱藏德行，世人不知道他。後來開始講經，使學者的積壓疑難像冰一樣融化。移居到彭城寺（Pengcheng Temple）。宋文帝（Emperor Wen of Song）特別尊敬他。去世時七十八歲。弟子慧琳（Hui Lin），通曉內外典籍，喜歡戲謔談笑，擅長寫作。然而放縱傲慢，自誇自大，頗受清議人士的貶斥。宋世祖（Emperor Xiaowu of Song）非常器重他，在家中常見他獨自登上床榻。一天，道淵法師拜訪傅亮（Fu Liang），而慧琳先在座，不向道淵法師行禮，坐得很隨便。道淵法師憤怒之色顯露在臉上。傅亮用棍子打了慧琳二十下才停止。後來慧琳寫了《黑白論》（Hei Bai Lun）和《達性論》（Da Xing Lun），都詆譭佛教。顏延之（Yan Yanzhi）和宗炳（Zong Bing）反駁他，各自寫了一萬多字。
宋道溫（Song Daowen）
俗姓皇甫（Huangfu），是玄晏先生（Xuan Yan）的後代。侍奉廬山（Lushan）的慧遠公（Hui Yuan）和長安（Chang'an）的鳩摩羅什公（Kumarajiva）。住在襄陽（Xiangyang）的檀溪寺（Tanxi Temple）。精通大乘諸經。樊（Fan）、沔（Mian）一帶的人，都以他為師。吳國（Wu）的張邵（Zhang Shao）鎮守襄陽（Xiangyang），他的兒子張敷（Zhang Fu）曾經聽道溫法師講經回來，張邵問他道溫法師怎麼樣。張敷說：『義理講解足以分析精微，道心卻深不可測。』張邵親自去拜訪他。後來從容地對他說：『法師如果不嫌棄，我應當用別駕的職位來安置您。』道溫法師當天就離開了，說：『他們將要束縛我了。』張邵嘆息遺憾。孝武帝（Emperor Xiaowu）建初年間，從江陵（Jiangling）下詔書到京師（Jing Shi），住在中興寺（Zhongxing Temple）。大明（Daming）年間，下詔書讓他擔任都邑僧主。四年，皇太后（Empress Dowager）建造的普賢菩薩像（Samantabhadra）完成，就在寺廟齋房慶賀讚頌，感應到真實的祥瑞。賜錢五十萬，下詔開闢齋房，作為天
【English Translation】 English version Yang: Resided at Tiger Creek (Hu Xi). He requested to meet Yong and Hui Yuan. Hui Yuan had over a hundred followers, all dignified and orderly, with eloquent discussions and admirable conduct. Only Yong, with his staff and alms bowl, went there leisurely. People at that time all admired Gao Yong's elegance and revered Hui Yuan's model. He passed away in the tenth year of Yixi (414 AD) at the age of eighty-three. Furthermore, the monk Seng Rong also possessed noble conduct and austere integrity, had spiritual powers, and could subdue ghosts.
Song Daoyuan
His surname was Kou, and his origin was unknown. After becoming a monk, he resided at Dong'an Temple in the capital (Jing Shi). He was well-versed in scriptures and treatises, concealing his brilliance and virtues, unknown to the world. Later, he began lecturing, dissolving the accumulated doubts of scholars like melting ice. He moved to Pengcheng Temple. Emperor Wen of Song especially revered him. He passed away at the age of seventy-eight. His disciple Hui Lin was knowledgeable in both internal and external classics, fond of jesting and joking, and skilled in writing. However, he was indulgent, arrogant, and boastful, and was quite criticized by the pure-minded. Emperor Xiaowu of Song greatly valued him, and it was common to see him alone on the couch at home. One day, Daoyuan visited Fu Liang, and Hui Lin was already present, but he did not greet Daoyuan and sat casually. Daoyuan's anger was visible on his face. Fu Liang beat Hui Lin twenty times with a stick before stopping. Later, Hui Lin wrote 'On Black and White' and 'On Attaining Nature', both of which criticized Buddhism. Yan Yanzhi and Zong Bing refuted him, each writing over ten thousand words.
Song Daowen
His surname was Huangfu, a descendant of Master Xuan Yan. He served Hui Yuan of Lushan and Kumarajiva of Chang'an. He resided at Tanxi Temple in Xiangyang. He was well-versed in the Mahayana scriptures. People in the Fan and Mian regions revered him as a teacher. Zhang Shao of Wu governed Xiangyang, and his son Zhang Fu once listened to Daowen's lectures and returned. Zhang Shao asked him what Daowen was like. Zhang Fu said, 'His explanations are sufficient to analyze the subtle, but his mind of the Way is unfathomable.' Zhang Shao personally went to visit him. Later, he said leisurely, 'If the Dharma Master does not despise it, I should place you in the position of Biejia.' Daowen left that day, saying, 'They will shackle me.' Zhang Shao sighed in regret. During the Jianchu period of Emperor Xiaowu, an edict was issued from Jiangling to the capital, and he resided at Zhongxing Temple. During the Daming period, an edict was issued to make him the chief monk of the capital. In the fourth year, the Empress Dowager's statue of Samantabhadra was completed, and a celebration was held in the temple's dining hall, sensing a true auspicious omen. Fifty thousand coins were bestowed, and an edict was issued to open up the dining hall as a place for
安寺。太始中歿。壽六十五 有沙門僧慶。善三論。惠定善涅槃毗曇。僧嵩者亦以能講授聞。但莫年邪執。死時舌本先爛云。
宋道亮
不知何許人。住京此北多寶寺。悟解絕倫。神觀英特。然性剛忤物。元嘉末。被徙南越。時人譏其不能保身。亮曰。業景可逃乎。與弟子智琳等十二人。留廣州。六年講授眾經。化行嶺外。大明中。還止京師。法席復盛。著成實義疏八卷。太始中歿。壽九十九。
同時有沙門靜林慧隆。俱有道行。林善涅槃經。隆嘗臥疾。有送和劑。至者云。秣陵令所送。授已忽不見。隆服之即愈。蓋神授也。
宋智一
居靈隱山中。標緻高潔。翛然有出塵韻。望之知其為世外士也。姿性善嘯。引聲一發。窅眇入云。抑楊縱翕。殊合律呂。颼飗悽切。聽者生哀。謂之哀松梵。養一白猿。遠放林壑。佇立呼之。調極清婉。猿則隨至。謂之白猿梵。眾因以猿父目之。若乃像前讚詠。塔下歌謠。或唄起經筵。或頌流齋會。使物類感之。則此心之虛靈。進于善矣。
齊曇遷
生建康支氏。少出家。游心竺義。兼通孔老。善辭章。研究十地。嘗注之。以行世。巧于轉讀。梵聲清婉。特拔終古。與彭城王義康。范曄王曇首游。初居祗洹寺。后徙烏衣寺。終始一節。不為
【現代漢語翻譯】 現代漢語譯本： 安寺（Ansi）：太始年間去世，享年六十五歲。有沙門僧慶（Sengqing），擅長三論；惠定（Huiding）擅長《涅槃毗曇》（Nirvana-vidhamma）；僧嵩（Sengsong）也因能講授佛法而聞名。但僧嵩晚年邪見執著，臨死時舌頭先腐爛。
宋道亮（Daoliang）： 不知是哪裡人，住在京城北邊的多寶寺（Duobao Temple）。他對佛法的領悟超凡脫俗，精神面貌英俊特異。然而性格剛強，不合羣。元嘉末年，被流放到南越。當時的人譏笑他不能保全自身。道亮說：『業報的影子可以逃脫嗎？』於是與弟子智琳（Zhilin）等十二人，留在廣州。六年間講授各種經典，教化傳遍嶺南以外的地區。大明（Daming）年間，回到京師，弘法事業再次興盛。著有《成實義疏》（Chengshi Yishu）八卷。太始年間去世，享年九十九歲。
同時有沙門靜林（Jinglin）、慧隆（Huilong），都具有很高的修行。靜林擅長《涅槃經》（Nirvana Sutra）。慧隆曾經臥病，有人送來藥，說是秣陵縣令送來的。他接過藥后，送藥的人忽然不見了。慧隆服下藥后立刻痊癒，這大概是神靈所賜予的。
宋智一（Zhiyi）： 住在靈隱山中，品格高尚純潔，超脫塵俗，一望便知是世外之人。他天性擅長長嘯，引吭高歌，聲音高遠飄渺，直入雲霄，抑揚頓挫，非常合乎音律。聲音淒涼悲切，聽者無不感到悲傷，人們稱之為『哀松梵』。他養了一隻白猿，放它到深山老林中，然後站立著呼喚它，聲音極其清脆婉轉，白猿便會隨聲而來，人們稱之為『白猿梵』。眾人因此用『猿父』來稱呼他。每當他在佛像前讚頌，在佛塔下歌唱，或者在講經的筵席上唱誦，或者在齋會中吟唱，都能使萬物受到感動，那麼他的心靈的虛靈，就更加趨向于善良了。
齊曇遷（Tanqian）： 生於建康支氏。年少時出家，專心研究佛教義理，兼通儒家和道家學說。擅長辭章，研究《十地經》（Dasabhumika Sutra），曾經為之作注，流傳於世。他擅長轉讀佛經，梵音清澈婉轉，特別出衆。與彭城王義康（Yikang），范曄（Fan Ye），王曇首（Wang Tanshou）交往。最初住在祗洹寺（Jihuan Temple），後來遷居烏衣寺（Wuyi Temple），始終保持著高尚的節操，不為
【English Translation】 English version: Ansi: Died during the Tai Shi period at the age of sixty-five. There was the monk Sengqing, skilled in the Three Treatises (Sanlun); Huiding was skilled in the Nirvana-vidhamma; Sengsong was also known for his ability to lecture. However, Sengsong held heretical views in his later years, and his tongue rotted first when he died.
Song Daoliang: It is not known where he was from, but he lived in Duobao Temple north of the capital. His understanding was extraordinary, and his appearance was outstanding. However, he was stubborn and clashed with others. At the end of the Yuanjia period, he was exiled to Nan Yue. People at the time ridiculed him for not being able to protect himself. Daoliang said, 'Can the shadow of karma be escaped?' So he stayed in Guangzhou with his disciples Zhilin and twelve others. For six years, he lectured on various scriptures, and his teachings spread beyond the Lingnan region. During the Daming period, he returned to the capital, and his Dharma activities flourished again. He wrote eight volumes of 'Commentary on the Tattvasiddhi Sastra' (Chengshi Yishu). He died during the Tai Shi period at the age of ninety-nine.
At the same time, there were monks Jinglin and Huilong, both of whom had high levels of practice. Jinglin was skilled in the Nirvana Sutra. Huilong was once ill in bed, and someone brought medicine, saying it was sent by the magistrate of Moling. After he received the medicine, the person who delivered it suddenly disappeared. Huilong took the medicine and recovered immediately, which was probably a divine gift.
Song Zhiyi: He lived in Lingyin Mountain, and his character was noble and pure, detached from the world. One could tell at a glance that he was a man of the world. He was naturally good at whistling, and when he raised his voice, it was high and distant, reaching into the clouds, with ups and downs, very much in harmony with the rhythm. The sound was desolate and sad, and listeners could not help but feel sorrow. People called it 'Lamenting Pine Brahma'. He raised a white ape, released it into the deep mountains and forests, and then stood and called it, his voice extremely clear and melodious. The white ape would come at the sound, and people called it 'White Ape Brahma'. Therefore, people called him 'Father of the Ape'. Whenever he praised before the Buddha statue, sang under the pagoda, or chanted at the scripture lecture, or sang in the vegetarian gathering, he could move all things, then the emptiness and spirituality of his heart would be more inclined to goodness.
Qi Tanqian: Born into the Zhi family of Jiankang. He became a monk at a young age, focusing on the study of Buddhist doctrines, and also mastering Confucian and Taoist teachings. He was skilled in rhetoric and studied the Dasabhumika Sutra, for which he wrote a commentary that was circulated in the world. He was skilled in reciting scriptures, and his Sanskrit voice was clear and melodious, especially outstanding. He associated with Prince Yikang of Pengcheng, Fan Ye, and Wang Tanshou. He first lived in Jihuan Temple, and later moved to Wuyi Temple, always maintaining a noble integrity, not for
世俗變也。范曄既被誅。合門十二。喪莫敢舉。遷貨衣缽。營葬焉。孝武聞而義之。謂徐爰曰。卿著宋書。慎勿遺此士也。建元四年卒。壽九十九。
齊法慧
生夏侯氏。不知何許人。持律甚嚴。隱禹穴天柱峰。誦法華經。足不履人間者三十年。為汝南周顒所師禮。王公貴人。得一識面。為一時美談。終於所居云。
梁僧喬
生吳興之華氏。少隸龍光寺出家。嘗聞前修立義同異于僧旻。且慕其論議英敏。撫掌屢嘆。愿師事之。隆昌間。拉同寺僧整。寶淵。慧濟。慧紹。請旻移住。以遂研究。疏衣糲食。貧寒不小變。閱三四年。優習經論。於是旻還莊嚴。時沙門慧生。問旻曰。諸子優劣。可得聞乎。旻曰。喬之儒雅清虛。履今用古。固遺法之所寄也。整之精勤博綜。情懷可重。亦同業之所推也。淵之心性偏激。濟之尪羸。紹之資費蕭條。雖不免於累。而皆有所成。則其志之同如此。天監初卒。年三十六。
梁慧韶
生丹陽之田里。其先穎川陳氏也。幼養于兄。以友悌稱。年十二。出家稟戒。游京揚。聽莊嚴旻公釋成論。僅再講。即盡記憶通暢。因謂同學慧峰曰。吾如是。將非其所開之義淺歟。抑其善教然歟。遂更依藏法師于開善。鉆仰日至。后依龍光綽法師。貧無以得論本。眾共
【現代漢語翻譯】 現代漢語譯本：世俗發生了變化。范曄（人名）被處決后，全家十二口人，沒有人敢出面安葬。於是變賣了財物和衣物，用來辦理喪事。孝武帝（皇帝名）聽說了這件事，認為他很講義氣，對徐爰（人名）說：『你撰寫《宋書》（史書名）時，一定要把這件事記錄下來。』建元四年去世，享年九十九歲。
齊法慧（人名）
是夏侯氏（姓氏），不知道是哪裡人。持戒非常嚴格，隱居在禹穴天柱峰（地名），誦讀《法華經》（佛經名），三十年沒有在人間行走。被汝南周顒（人名）所尊敬。王公貴族，能夠見他一面，被當時的人們傳為美談。最終在居住的地方去世。
梁僧喬（人名）
是吳興華氏（地名+姓氏）人。年少時在龍光寺（寺廟名）出家。曾經聽說前人對立義的理解與僧旻（人名）不同，並且仰慕他論辯的英明敏捷，常常拍手讚歎，希望拜他為師。隆昌年間，與同寺的僧整（人名）、寶淵（人名）、慧濟（人名）、慧紹（人名）一起，邀請僧旻移居到這裡，以便進行研究。穿著粗布衣服，吃著粗糧，貧寒的生活沒有使他改變。經過三四年的時間，他精通了經論。於是僧旻回到了莊嚴寺（寺廟名）。當時沙門慧生（人名）問僧旻說：『這些弟子的優劣，可以聽聽嗎？』僧旻說：『僧喬的儒雅清虛，遵循古法，是遺法的寄託。僧整的精勤博綜，情懷可貴，也是同道所推崇的。寶淵的心性偏激，慧濟的身體羸弱，慧紹的資財匱乏，雖然免不了有所拖累，但都有所成就，他們的志向是相同的。』天監初年去世，年僅三十六歲。
梁慧韶（人名）
是丹陽田里（地名）人，他的祖先是穎川陳氏（地名+姓氏）。幼年由哥哥撫養，以友愛兄弟著稱。十二歲時，出家受戒。遊歷京揚（地名），聽莊嚴寺的旻公（人名）講解《成論》（佛經名）。僅僅聽了兩遍，就全部記住了，並且理解通暢。於是對同學慧峰（人名）說：『我這樣，難道是因為他所講解的義理太淺顯了嗎？還是因為他善於教導呢？』於是又跟隨開善寺（寺廟名）的藏法師（人名），鉆研佛法日益精進。後來又跟隨龍光寺的綽法師（人名）。因為貧窮沒有錢購買論著，大家一起...
【English Translation】 English version: The secular world changed. After Fan Ye (person's name) was executed, none of his twelve family members dared to come forward to arrange the funeral. So they sold their belongings and clothing to pay for the burial. Emperor Xiaowu (emperor's name) heard of this and praised his righteousness, saying to Xu Yuan (person's name), 'When you write the Book of Song (historical book's name), be sure not to omit this scholar.' He died in the fourth year of Jianyuan, at the age of ninety-nine.
Qi Fa Hui (person's name)
He was from the Xiahou clan (surname), but it is not known where he was from. He was very strict in upholding the precepts. He lived in seclusion at Tianzhu Peak in Yuxue (place name), reciting the Lotus Sutra (Buddhist scripture's name), and did not set foot in the human world for thirty years. He was respected by Zhou Yong (person's name) of Runan. Nobles and dignitaries considered it an honor to meet him once. He eventually died where he lived.
Liang Seng Qiao (person's name)
He was from the Hua clan of Wuxing (place name + surname). He became a monk at Longguang Temple (temple's name) at a young age. He had heard that previous scholars had different understandings of the establishment of righteousness than Seng Min (person's name), and he admired his brilliant and quick-witted arguments, often clapping his hands in admiration, hoping to become his disciple. During the Longchang period, he and Seng Zheng (person's name), Bao Yuan (person's name), Hui Ji (person's name), and Hui Shao (person's name) from the same temple invited Seng Min to move there so that they could study together. He wore coarse clothes and ate coarse food, and his poverty did not change him. After three or four years, he became proficient in the scriptures and treatises. Then Seng Min returned to Zhuangyan Temple (temple's name). At that time, the Shramana Hui Sheng (person's name) asked Seng Min, 'Can I hear about the strengths and weaknesses of these disciples?' Seng Min said, 'Seng Qiao's Confucian elegance and purity, following the ancient ways, is the embodiment of the legacy of the Dharma. Seng Zheng's diligence and comprehensive knowledge, and his sentiments are worthy of respect, and he is also admired by his peers. Bao Yuan's temperament is extreme, Hui Ji's body is weak, and Hui Shao's resources are scarce. Although they cannot avoid being burdened, they have all achieved something, and their aspirations are the same.' He died in the early years of Tianjian, at the age of thirty-six.
Liang Hui Shao (person's name)
He was from Tianli in Danyang (place name), and his ancestors were the Chen clan of Yingchuan (place name + surname). He was raised by his elder brother from a young age and was known for his brotherly love. At the age of twelve, he became a monk and received the precepts. He traveled to Jingyang (place name) and listened to Master Min (person's name) of Zhuangyan Temple explain the Treatise on Accomplishment (Buddhist scripture's name). After listening to it only twice, he memorized it completely and understood it fluently. So he said to his classmate Hui Feng (person's name), 'Am I like this because the meaning he explains is too shallow? Or is it because he is good at teaching?' So he followed Dharma Master Zang (person's name) of Kaisan Temple (temple's name), and his study of Buddhism became more and more refined. Later, he followed Dharma Master Chuo (person's name) of Longguang Temple. Because he was poor and had no money to buy treatises, everyone...
斥不許住。時方嚴寒。獨一帔。因鬻之以資寫論。久之武陵王填巴蜀。邀與俱。訓徒龍淵寺。嘗講罷。坐房中。見神人青夾服。致敬曰。法師幸常此弘道。當相擁衛也。先苦氣疾。每思慮輒發。至是頓愈。法席推為成都盛。凡學者有失。皆自罰。性不騎乘。間赴貴家請。值雨潦泥淖。必策杖戴笠往。天監七年。忽染微恙。醫者以豬脂藥進。拒不服。而禮佛誦經。顏色怡悅如常時。候問者以為喜。乃告曰。吾茲無處不痛。政若敗車行路。常患摧折。但自強耳。頃之卒于寺之摩訶堂。是年七月三日也。春秋五十四。既卒。民有應始豐者。夢被攝。至閻王所。聞趣迎韶法師。及至。王降階。合掌頂禮。還坐殿上。畫文書。作大政字。俄法師飛騰去。安浦寺尼夢。送法師等五百僧。登七寶梯。到天宮殿。
梁慧皎
未詳姓氏。會稽上虞人。住嘉祥寺。好學。春夏講演。秋冬著述。撰涅槃義疏十卷。及梵網經疏。行於世。又嘗以唱公所撰名僧傳。黜隱遁。而取榮顯。誠非吾釋割親逃祿。剃染本指。於是作高僧傳十四卷。且曰。若實行潛光。則高而不名。寡德適時。則名而不高。名而不高。本非所紀。高而不名。則備今錄。后不知所終。
梁曇準
弘姓。魏郡湯陰人。出家從智誕法師受業。善涅槃法華。
【現代漢語翻譯】 現代漢語譯本 不許（他）在那裡居住。當時正值嚴寒，（他）只有一件帔（一種披在肩上的服裝），於是賣掉它來籌集資金抄寫佛經論著。過了很久，武陵王到巴蜀做官，邀請（他）一起去，（他）在龍淵寺教導弟子。曾經有一次講經完畢，（他）坐在房間里，看見一位神人穿著青色的裌衣，向（他）致敬說：『法師您能經常在這裡弘揚佛法，我應當來擁護保衛您。』（他）先前有氣疾，每次思考問題就會發作，到這時完全痊癒。法席（指講經說法之座）被推舉為成都最盛。凡是學習的人有缺失，（他）都自己懲罰自己。他生性不騎馬乘車，偶爾去貴族家應邀赴請，遇到下雨道路泥濘，一定拄著枴杖戴著斗笠前往。天監七年，忽然染上小病，醫生用豬油做的藥進獻給他，（他）拒絕服用，而是禮佛誦經，臉色怡悅如平常一樣。問候他的人以為（他）很高興，（他）就告訴他們說：『我現在沒有哪個地方不痛，簡直就像破敗的車子在路上行走，經常擔心會損壞折斷，但我自己勉強支撐罷了。』不久就在寺里的摩訶堂去世，那年七月初三，享年五十四歲。去世后，有個叫應始豐的百姓，夢見被抓走，到了閻王那裡，聽到（閻王）說快去迎接韶法師。等到韶法師到了，閻王走下臺階，合掌頂禮，請（韶法師）回到殿上就坐，（閻王）畫著文書，寫著『大政』二字。不久法師就飛騰而去。安浦寺的尼姑夢見，護送法師等五百僧人，登上七寶階梯，到達天宮寶殿。
梁·慧皎
不清楚（他的）姓氏，是會稽上虞人，住在嘉祥寺，喜歡學習。春夏講經說法，秋冬撰寫著作。撰寫了《涅槃義疏》十卷，以及《梵網經疏》，在世上流傳。又曾經因為唱公所撰寫的《名僧傳》，貶低隱遁之士，而選取榮顯之人，實在不是我們釋迦弟子割捨親情逃避俸祿，剃度染衣的本意。於是撰寫了《高僧傳》十四卷，並且說：『如果真正實行潛藏光芒，那麼（他的）德行高尚卻不揚名；寡德之人適應時勢，那麼（他的）名聲顯赫卻不高尚。名聲顯赫卻不高尚，本來就不在（本書）記載之列；德行高尚卻不揚名，就全部收錄在本書中。』後來不知道（他）在哪裡去世。
梁·曇準
（他的）俗家姓弘，是魏郡湯陰人，出家後跟隨智誕法師學習，擅長《涅槃經》和《法華經》。
【English Translation】 English version He was refused permission to stay. At that time, it was severely cold, and he only had one 'pei' (a garment worn over the shoulders). So, he sold it to raise funds for copying treatises. After a long time, the Prince of Wuling went to govern Ba and Shu, inviting him to go along. He taught disciples at Longyuan Monastery. Once, after finishing a lecture, he was sitting in his room when he saw a divine being in a blue lined garment, who paid his respects and said, 'Venerable Dharma Master, fortunate are you to constantly propagate the Dharma here. I shall protect and defend you.' He previously suffered from asthma, which would flare up whenever he pondered deeply, but from then on, it completely healed. His Dharma seat was regarded as the most prominent in Chengdu. Whenever students had shortcomings, he would punish himself. He was not accustomed to riding horses or carriages. Occasionally, when invited to noble families, he would always go with a staff and wearing a bamboo hat, even in rainy and muddy conditions. In the seventh year of the Tianjian era, he suddenly contracted a minor illness. The doctor offered him medicine made with pork lard, but he refused to take it. Instead, he paid homage to the Buddha and recited scriptures, his expression cheerful as usual. Those who inquired about him thought he was happy, but he told them, 'There is no place on me that does not hurt. It is as if a broken cart is traveling on the road, constantly fearing damage and breakage, but I am just forcing myself to endure.' Soon after, he passed away in the Mahā Hall of the monastery, on the third day of the seventh month of that year. He was fifty-four years old. After his death, a commoner named Ying Shifeng dreamed that he was captured and taken to the court of King Yama (the king of the underworld). He heard the order to quickly welcome Dharma Master Shao. When Dharma Master Shao arrived, King Yama descended the steps, put his palms together, and bowed his head in reverence. He then invited Dharma Master Shao to sit back on the throne in the hall. King Yama drew up documents, writing the characters for 'Great Governance'. Soon after, the Dharma Master flew away. A nun from Anpu Monastery dreamed of escorting the Dharma Master and five hundred monks, ascending a seven-jeweled staircase to reach the heavenly palace.
By Liang Hui-jiao
His surname is unknown. He was a native of Shangyu in Kuaiji, residing at Jiaxiang Monastery. He loved learning. He lectured in the spring and summer and wrote in the autumn and winter. He wrote ten volumes of the 'Nirvana Commentary' and the 'Brahma Net Sutra Commentary', which circulated in the world. He also criticized the 'Biographies of Eminent Monks' written by Chang Gong for belittling reclusive monks and selecting those who were famous and prominent, which was not the original intention of us Shakya disciples who renounce family ties and worldly gains to shave our heads and dye our robes. Therefore, he wrote fourteen volumes of the 'Biographies of High Monks', saying, 'If one truly practices in obscurity, then one's virtue is high but not renowned. If one is of little virtue but adapts to the times, then one's name is renowned but not high. A name that is renowned but not high is not recorded in this book. Virtue that is high but not renowned is fully recorded in this book.' It is not known where he passed away later.
By Liang Tan-zhun
His lay surname was Hong, and he was a native of Tangyin in Weijun. He renounced the world and studied under Dharma Master Zhi Dan, excelling in the 'Nirvana Sutra' and the 'Lotus Sutra'.
住昌樂王寺。既承齊之竟陵王講說。遂南渡。止湘宮寺。隨席談論。不憚涂沮。次公嘆曰。此北道人。非徒其容止言笑可觀。至於烈亮恢廓。揚搉理妙。殊有標緻。臨川王映。長沙王晃。尤加欽禮。廬江何默。彭城劉繪。造房接足。請誥戒。北面而成業者。二百餘人。天監十四年終。壽七十七 寺復有智深比丘。亦魏人也。博綜經論。天子王侯。莫不賓禮。性好直言。無所推屑。每語及北方僭叛事。輒慍見於色。由是自致廢棄。不甚顯。
梁道宗
荊州江陵人。氏族則未聞也。蚤歲剃染。居瓦棺寺。性修潔。動靜有常度。力學甘貧苦。齊末大饑。分衛不給。南遊嶺表。其道大行。且誓以死化誘。已而卒。壽五十餘。
法敝居延賢寺。其進業固窮。視宗殊未讓。天監初。西遊陸海。東歸全楚。弘宣有功焉。
梁慧簡
有道業戒行。素以膽勇。為建武王公門。師及王公出填。荊州。邀與之偕。州治之東偏。有別齋三間。尤便近。然空無人居久矣。蓋以數見怪異。而易致㐫惡也。至是而簡得之中一間。以奉佛像。旁二間以安經書。以接賓客。簡當臥未起。俄見一黑衣無目人。從壁間出。倚門立。簡時心目了了。即欲語不可得。然意念觀世音。不小輟。其人曰。知君精進。故爾相試。今能操守
【現代漢語翻譯】 現代漢語譯本： 住在昌樂王寺。他曾接受齊朝的竟陵王講經說法，於是南渡長江，住在湘宮寺。他隨緣開講，不辭辛勞。次公讚歎說：『這位北方來的僧人，不僅容貌舉止言談可觀，而且氣度豪邁，見解精闢，非常出色。』臨川王映、長沙王晃，對他尤其欽佩尊敬。廬江人何默、彭城人劉繪，建造房屋，以弟子之禮待他，向他請教佛法，最終學有所成的人，有二百多人。天監十四年去世，享年七十七歲。寺里還有一位名叫智深的比丘（bhiksu，佛教出家男眾），也是魏國人。他博覽經書，通曉各種理論，天子王侯，沒有不以賓客之禮相待的。他性格耿直，說話毫無顧忌。每當談到北方叛亂之事，總是怒形於色。因此，自己招致被廢棄的命運，不太顯達。
梁朝道宗
是荊州江陵人，他的氏族不為人所知。早年出家，住在瓦棺寺。他天性純潔，一舉一動都有規矩。努力學習，安於貧困。齊朝末年發生大饑荒，乞食難以維持生計，於是南遊嶺南一帶，他的佛法得到廣泛傳播。他發誓要以死來教化眾人，最終在那裡去世，享年五十多歲。
法敝住在延賢寺，他在修習佛法上的努力和安貧樂道，與道宗相比毫不遜色。天監初年，他西遊陸路和海路，然後東歸楚地，弘揚佛法很有功績。
梁朝慧簡
他有很高的道業和戒行，一向以膽大勇敢著稱。建武王公請他做老師，後來王公出鎮荊州，邀請他一同前往。在荊州城東邊，有三間獨立的齋房，位置特別方便，但長期空置無人居住。據說是因為經常出現怪異的事情，容易招致兇禍。這時，慧簡得到了其中一間，用來供奉佛像，旁邊兩間用來安放經書，接待賓客。慧簡躺下還沒起身，忽然看見一個穿著黑衣服、沒有眼睛的人，從墻壁里走出來，靠在門邊站著。當時慧簡心裡非常清楚，想說話卻說不出來。但他心裡不停地念誦觀世音（Avalokiteśvara）菩薩的名號。那個人說：『知道你精進修行，所以來試探你。現在你能堅持操守……』
【English Translation】 English version: He resided at Changle Wang Temple. Having received lectures from Prince Jingling of the Qi dynasty, he crossed the Yangtze River southward and stayed at Xiangong Temple. He lectured according to circumstances, not fearing hardship. Ci Gong sighed and said, 'This monk from the north is not only pleasing in appearance, demeanor, speech, and laughter, but also possesses a magnanimous spirit and profound insights, truly outstanding.' Prince Ying of Linchuan and Prince Huang of Changsha especially admired and respected him. He Mo of Lujiang and Liu Hui of Pengcheng built houses, treated him with the respect due to a disciple, and sought his teachings. More than two hundred people eventually achieved success in their studies. He passed away in the fourteenth year of the Tianjian era, at the age of seventy-seven. There was also a bhiksu (bhiksu, Buddhist monk) named Zhishen in the temple, who was also from the Wei kingdom. He was well-versed in scriptures and theories, and emperors and princes all treated him as a guest. He was straightforward in nature and spoke without reservation. Whenever he spoke of the rebellious events in the north, he would show anger on his face. As a result, he brought about his own downfall and was not very prominent.
Daozong of the Liang Dynasty
He was from Jiangling in Jingzhou, but his clan is unknown. He became a monk at an early age and lived in Waguan Temple. He was pure in nature, and his movements were always measured. He studied diligently and was content with poverty. At the end of the Qi dynasty, there was a great famine, and begging was not enough to sustain him, so he traveled south to the Lingnan region, where his Dharma was widely spread. He vowed to convert people even at the cost of his life, and eventually passed away there at the age of fifty-something.
Fa Bi resided in Yanxian Temple. His diligence in cultivating the Dharma and his contentment with poverty were no less than Daozong's. At the beginning of the Tianjian era, he traveled west by land and sea, and then returned east to the Chu region, where he made great contributions to the propagation of the Dharma.
Huijian of the Liang Dynasty
He had high attainments in the Dharma and adhered strictly to the precepts. He was known for his courage. Prince Jianwu invited him to be his teacher, and later, when the prince was stationed in Jingzhou, he invited him to go with him. To the east of the Jingzhou government, there were three separate rooms, which were particularly convenient, but had been vacant for a long time. It was said that strange things often happened there, and it was easy to attract misfortune. At this time, Huijian obtained one of the rooms to enshrine Buddhist images, and the other two rooms to house scriptures and receive guests. Huijian was lying down, not yet having gotten up, when he suddenly saw a person in black clothes with no eyes, coming out of the wall and standing by the door. At that time, Huijian's mind was very clear, but he could not speak. However, he kept reciting the name of Avalokiteśvara (Avalokiteśvara) in his mind. The person said, 'Knowing that you are diligent in your practice, I have come to test you. Now you can maintain your integrity...'
不亂如此。吾又安敢逼哉。忽入壁間。不復出。簡徐起澡盥。禮誦訖。以倦復就寢。夢向所見人曰。仆自漢末居此數百年。為性剛直。多不能容。君既凈行自修。故以相讓。毋恐也。自此絕無他。雖歷積載如一日。去後終無有繼簡者。
魏道登
生東莞芮氏。聰警有信力。聞徐州僧藥明經論。挾䇿從之。悉究涅槃法華勝鬘。后從僧淵究成論。譽動魏都。屢見徴聘。同學法度曰。盍行乎隨方適化。為物津樑。彼慧遠拂衣廬阜。曇諦滅跡崑山。亦秪一時耳。豈可以今日比哉。及到洛陽。寵逮族屬。以其本姓不華。詔易耐氏。玄侶追隨。講說斯盛。晚年居恒岳。遂終於報德寺。壽八十五。時景明間也。
魏法貞
未詳氏族。渤海東莞人。九歲出家。居洛下廣德寺。年十一。師事道記。誦法華經。意所不解。隨以造問。遂通曉其義。記尤加獎。稍長善成實論。與僧建齊名。時人以建文句無雙。以貞為入微獨步。且相友愛。每講。聽者千數。得襯施。造像供養。清河王懌。汝南王悅。並頂禮奉訓戒。會魏德衰陵。以圖南邁。以梁普通二年。貞為進騎所及而死。春秋六十一矣 建清河人。又有慧聦道寂。皆記公弟子。學亦可尚。建南達江陰。止何園寺。武帝詔集僧於樂受殿立義。而建之業頓進。聦寂不知
【現代漢語翻譯】 現代漢語譯本 『不要這樣蠻橫無理。我又怎麼敢強迫你呢？』說完就突然進入墻壁中，不再出來。簡慢慢起身洗漱，禮拜誦經完畢，因為疲倦又去睡覺。夢見先前見到的人說：『我從漢朝末年居住在這裡數百年，因為天性剛直，很多事情不能容忍。您既然清凈修行，所以把地方讓給您，不要害怕。』從此以後再也沒有其他怪事發生。雖然經歷多年，也像一天一樣平靜。他去世后，始終沒有像簡這樣的人來居住。
魏道登（Wei Daodeng）： 出生于東莞芮氏家族，聰明機警，有信力。聽說徐州的僧人藥明精通經論，就帶著書本跟隨他學習，完全掌握了《涅槃經》、《法華經》、《勝鬘經》。後來跟隨僧淵研究《成實論》，名聲震動魏都。多次被朝廷徵聘。同學法度說：『為什麼不去四處遊歷，適應變化，做眾生的橋樑呢？』當初慧遠（Huiyuan）隱居廬山，曇諦（Tandi）在崑山銷聲匿跡，也只是一時的事情啊，怎麼可以用今天的情況相比呢？』等到到達洛陽，恩寵遍及整個家族。因為他原本的姓氏不夠顯赫，皇帝下詔改為耐氏。玄侶追隨，講經說法非常興盛。晚年居住在恒山，最終在報德寺去世，享年八十五歲，當時是景明年間。
魏法貞（Wei Fazhen）： 不清楚他的氏族，是渤海東莞人。九歲出家，居住在洛陽廣德寺。十一歲時，拜道記（Daoji）為師，誦讀《法華經》。遇到不理解的地方，就隨時請教，於是通曉了其中的含義。道記特別嘉獎他。稍稍長大后擅長《成實論》，與僧建（Sengjian）齊名。當時的人認為僧建的文章辭藻無雙，認為法貞的見解入微獨步天下。而且他們互相友愛。每次講經，聽眾都有數千人。得到佈施，就用來建造佛像供養。清河王懌（Qinghe Wang Yi）、汝南王悅（Runan Wang Yue）都頂禮膜拜，接受他的教誨。正趕上魏朝的衰落，他打算南下。在梁朝普通二年，法貞被進騎追上殺死，享年六十一歲。僧建是清河人。還有慧聰（Huicong）、道寂（Daoji），都是道記的弟子，學問也很值得稱道。僧建南下到達江陰，住在何園寺。梁武帝下詔在樂受殿召集僧人闡明義理，僧建的學業因此突飛猛進。慧聰和道寂的情況不清楚。
【English Translation】 English version 『Don't be so unruly. How dare I force you?』 Suddenly, he entered the wall and did not come out again. Jian slowly got up, washed, and performed his rituals and recitations. Feeling tired, he went back to sleep. He dreamed of the person he had seen earlier, who said, 『I have lived here for hundreds of years since the end of the Han Dynasty. Because of my rigid and upright nature, I have been intolerant of many things. Since you are practicing pure conduct and self-cultivation, I am yielding this place to you. Do not be afraid.』 From then on, nothing strange ever happened again. Although many years passed, it was as peaceful as a single day. After he passed away, no one like Jian ever came to live there again.
Wei Daodeng: Born into the Rui family of Dongguan, he was intelligent, alert, and had faith. Hearing that the monk Yao Ming of Xuzhou was proficient in scriptures and treatises, he followed him with his books, fully mastering the Nirvana Sutra, Lotus Sutra, and Srimala Sutra. Later, he followed the monk Yuan to study the Tattvasiddhi Sastra, and his reputation shook the Wei capital. He was repeatedly summoned by the court. His fellow student Fadu said, 『Why not travel around, adapt to changes, and be a bridge for sentient beings?』 Huiyuan's seclusion in Mount Lu and Tandi's disappearance in Kunshan were only temporary matters. How can we compare them to today's situation?』 Upon arriving in Luoyang, imperial favor extended to his entire family. Because his original surname was not prominent enough, the emperor decreed that it be changed to Nai. Monks and nuns followed him, and his lectures flourished. In his later years, he resided in Mount Heng and eventually passed away at Baode Temple at the age of eighty-five, during the Jingming era.
Wei Fazhen: His clan is unknown, but he was from Dongguan in Bohai. He became a monk at the age of nine and resided in Guangde Temple in Luoyang. At the age of eleven, he became a disciple of Daoji, reciting the Lotus Sutra. Whenever he encountered something he did not understand, he would ask about it, and thus he understood its meaning. Daoji especially praised him. As he grew older, he became skilled in the Tattvasiddhi Sastra, and was as famous as Sengjian. People at the time considered Sengjian's writing to be unparalleled, and Fazhen's insights to be unique. Moreover, they loved each other. Each time they lectured, there were thousands of listeners. They used the donations they received to build and offer statues. Prince Yi of Qinghe and Prince Yue of Runan both prostrated themselves and received his teachings. Coinciding with the decline of the Wei Dynasty, he planned to move south. In the second year of the Putong era of the Liang Dynasty, Fazhen was caught and killed by the advancing cavalry at the age of sixty-one. Sengjian was from Qinghe. There were also Huicong and Daoji, who were both disciples of Daoji, and their learning was also commendable. Sengjian went south to Jiangyin and stayed at Heyuan Temple. Emperor Wu of Liang issued a decree to gather monks at Leshou Hall to establish doctrines, and Sengjian's studies advanced rapidly. The situations of Huicong and Daoji are unknown.
所終。
魏僧意者
每聚徒于太山之谷山寺。寺有高麗像。相國像。女國像。吳國像。昆岡像。岱京像。凡七像。皆金銅範模。相好姝麗。列之殿堂。不置關鑰。以縱瞻仰。而鳥獸無敢入者。故靈𥙿贊云。應感而來。誠無指屬。謂其神通冥著。不知何所從來也。意束躬供養。迄于暮齒。
將終之前一夕。見已亡沙彌。禮拜云。違奉已來。常為天帝驅役。廢修道業。竊聞天帝。不久請師講經。愿因一言。獲免形苦。意即澡浴更衣。焚香端坐以俟。未幾。果有冠服羽儀。如世之貴顯者。入寺。而意竟逝。且其都講維那職事之人。各在異邑。驗其逝去。皆同日也。
齊曇遵
河北程氏子。少厭欲塵。而容色美盛。嘗投法光出家。光公恐其或染或凈。遣令返俗。資學既明。允當時寄。有魏擢為員外郎。非其志也。復請光公。而光公猶以前患不許。遵跪啟曰。今畢命歸依。永崇至道。如不允副。必從邪見。壞及三寶。光審其識至。即為授具。而就勖督之學。功逾一紀。一乘頓義。法界心源。並披析義理。挺超時匠。初化行洛下。流衍齊楚晉魏。乃至燕趙。通以言教。攝治相襲。而無著述。丞相淮陰王肱深器禮之。年逾七十。舉為國都。尋升統。俄而小疾。坐誦維摩勝鬘。終卷而逝。年八十有五。
【現代漢語翻譯】 現代漢語譯本： 所終。
魏僧意者，
每每聚集門徒在太山之谷的山寺。寺中有高麗像（指來自高麗的佛像）。相國像（指代表宰相的佛像）。女國像（指代表女性國家的佛像）。吳國像（指代表吳國的佛像）。昆岡像（指代表昆岡的佛像）。岱京像（指代表岱京的佛像）。總共有七尊佛像，都是用金銅鑄造，形態美好華麗，排列在殿堂之中，不設定門鎖，任人瞻仰。鳥獸都不敢進入。所以靈𥙿讚歎說：『應感而來，確實沒有固定的歸屬。』這是說它們的神通暗中顯現，不知道是從哪裡來的。僧意恭敬地供養這些佛像，直到晚年。
臨終前一晚，他看見已經去世的沙彌，向他禮拜說：『自從離開您之後，我經常被天帝驅使，荒廢了修道的功業。我聽說天帝不久將邀請您去講經，希望您能因為我的一句話，讓我免除這種痛苦。』僧意於是沐浴更衣，焚香端坐等待。沒過多久，果然有穿著華麗服飾、儀仗隊的人，如同世間的貴顯之人，進入寺廟。而僧意竟然去世了。而且他手下的都講（佛寺中負責講經的僧人）、維那（佛寺中負責維持秩序的僧人）等職事人員，各自在不同的地方，驗證他去世的時間，都是同一天。
齊曇遵，
是河北程氏的兒子。從小厭惡世俗的慾望，而且容貌俊美。曾經投奔法光出家。法光擔心他可能會被污染或保持清凈，就讓他返回俗世。等到他學識淵博，足以應付當時的需要，魏國提拔他為員外郎。這不是他的志向。再次請求法光，但法光仍然因為之前的顧慮而不允許。曇遵跪著稟告說：『現在我將生命完全歸依，永遠崇尚至高的佛道。如果不答應我的請求，我必定會走向邪見，破壞三寶。』法光審視他志向堅定，就為他授戒，並讓他跟隨勖督學習。功課超過十二年。對於一乘頓義（大乘佛教的頓悟教義），法界心源（宇宙萬法的本源），都深入地分析義理，成為超越時代的匠師。最初在洛陽傳播佛法，流傳到齊、楚、晉、魏，乃至燕、趙等地。普遍用言語教化，攝受治理，相沿成習。但沒有著作。丞相淮陰王肱非常器重他，以禮相待。年過七十，被推舉為國都的僧統。不久得了小病，坐著誦讀《維摩詰經》、《勝鬘經》，誦完經卷就去世了，享年八十五歲。
【English Translation】 English version: End.
The monk Yi of Wei,
Often gathered disciples at the Gushan Temple in the valley of Mount Tai. The temple had images of Goryeo (referring to Buddhist images from Goryeo). A Chancellor (referring to images representing a prime minister). A Female Kingdom (referring to images representing a kingdom of women). Wu (referring to images representing the state of Wu). Kun'gang (referring to images representing Kun'gang). Daijing (referring to images representing Daijing). There were seven images in total, all cast in gold and copper, with beautiful and elegant forms, arranged in the main hall without locks, allowing people to admire them freely. Birds and beasts dared not enter. Therefore, Ling𥙿 praised, 'Coming in response to feeling, indeed without fixed belonging.' This refers to their supernatural powers manifesting secretly, without knowing where they came from. Yi respectfully offered to these images until his old age.
The night before his death, he saw the deceased Shami (novice monk) bowing to him and saying, 'Since leaving you, I have often been driven by the Heavenly Emperor, neglecting the work of cultivating the Way. I heard that the Heavenly Emperor will soon invite you to lecture on the scriptures, and I hope that you can, because of my words, spare me from this suffering.' Yi then bathed and changed his clothes, burned incense, and sat upright waiting. Before long, there were people in gorgeous clothes and ceremonial guards, like noble and prominent people in the world, entering the temple. And Yi passed away. Moreover, the Du Jiang (monk in charge of lecturing in the temple), the Vina (monk in charge of maintaining order in the temple), and other officials under him, each in different places, verified that the time of his death was the same day.
Tan Zun of Qi,
Was the son of the Cheng family of Hebei. From a young age, he was disgusted with worldly desires, and he had a handsome appearance. He once sought to become a monk under Fa Guang. Fa Guang was worried that he might be defiled or remain pure, so he sent him back to secular life. When he became knowledgeable enough to meet the needs of the time, the Wei court promoted him to Extra Gentleman. This was not his ambition. He asked Fa Guang again, but Fa Guang still refused because of his previous concerns. Tan Zun knelt and reported, 'Now I completely take refuge with my life, and forever admire the supreme Buddha-dharma. If you do not grant my request, I will surely turn to wrong views and destroy the Three Jewels.' Fa Guang saw that his ambition was firm, so he ordained him and had him study with Xu Du. His studies lasted more than twelve years. He deeply analyzed the principles of the One Vehicle Sudden Teaching (the doctrine of sudden enlightenment in Mahayana Buddhism) and the Mind-Source of the Dharma Realm (the origin of all phenomena in the universe), becoming a craftsman who surpassed his time. He first propagated the Dharma in Luoyang, spreading to Qi, Chu, Jin, Wei, and even Yan and Zhao. He universally taught with words, receiving and governing, becoming a habit. But he had no writings. Prime Minister Huaiyin Wang Gong deeply valued him and treated him with courtesy. After the age of seventy, he was recommended as the Sangha Chief of the capital. Soon he fell ill, and while sitting and reciting the Vimalakirti Sutra and the Srimala Sutra, he passed away after finishing the sutra, at the age of eighty-five.
遵賦性清高。舉止有法。開戶褰帷。形無妄涉。口靡俗談。目罔邪睹。然而敬愛前修。撫循後進。世罕其比。光公終日。遵方居齊州。聞訃號慟。悶絕從床墜地。熱血涌口。其孝如此。
齊曇衍
南兗州夏侯氏也。生而齒牙具。人以為異。七歲入鄉塾。十五本州推擇充都。公事暇則聽講僧寺中。十八舉秀才。至鄴都。過光公法席。即稟歸戒。究心佛乘。年二十三。遂依光祝髮受具。愈益進學。至忘食息。或有所疑。咨之碩宿。皆辭讓不能對。嘗顧謂其徒曰。吾從師以來。心有未悟。每思之而得。譬猶低目面牆。冥無所睹。稍延頸出戶。則近遠斯見。由是玄化所被。自齊鄭燕趙。靡弗輻輳。雖遭緣沮。安苦莫變。故趙郡王睿上洛王元海膠州刺史杜弼。懿戚重臣。深加敬奉。僕射祖孝徴奏為國都。隋開皇元年三月十八日。合掌稱彌勒尊號。顏色怡悅。日正中。乃逝于洺州。盧氏。先是有夢。衍服朱衣。髻垂肩上。二童侍后。于空中向西北行者。世以為生天云。
齊僧遠
性疏誕流宕。不修細行。住梁州薛寺。武平三年夢。一大人切齒責之曰。汝是出家人。面目如此。猶自縱造惡。何不取鏡照之。覺而驚悸流汗。日映盆水見。目旁色黯然。初以為垢膩也。遽捫滌之。忽眉毛隨手墮盡。大創艾。每事
{ "translations": [ "現代漢語譯本：\n他秉性清高，舉止合乎法度。打開門窗，行為沒有不正當的地方。口中沒有庸俗的談論，眼睛不看邪惡的事物。而且尊敬愛戴前輩，安撫教導後進，世上很少有人能與他相比。光公（指道光，下同）晚年一直遵守戒律居住在齊州，聽到死訊后號啕大哭，悲痛昏厥從床上跌落到地上，口中涌出鮮血，他的孝心就是這樣。 \n\n齊代的曇衍（人名，下同），是南兗州夏侯氏人。出生時牙齒就長全了，人們認為他很奇異。七歲進入私塾讀書，十五歲時被本州推舉選拔充當都的官吏。公務閑暇時就去僧寺中聽講經。十八歲被舉薦為秀才，前往鄴都。路過道光法師的座席，就稟告要皈依受戒，專心研究佛法。二十三歲時，就依從道光剃髮出家，受了具足戒，更加努力學習，甚至忘記了吃飯睡覺。有時遇到疑惑，請教有學問的老僧，他們都推辭說不能回答。他曾經回頭對他的弟子們說：『我自從跟隨師父以來，心中還有沒有領悟的地方，每次思考它就能有所得，就像低著頭面對墻壁，什麼也看不見。稍微伸長脖子探出身子，那麼近處和遠處就能看見了。』因此，他的玄妙教化所傳播到的地方，從齊地到鄭、燕、趙，沒有不聚集而來的。即使遭遇困境，安然忍受痛苦也不改變。所以趙郡王元睿、上洛王元海、膠州刺史杜弼，這些有權勢的親戚重臣，都對他非常敬重。僕射祖孝徴上奏讓他擔任國都。隋朝開皇元年三月十八日，合掌稱念彌勒菩薩的尊號，臉色怡悅，正午時分，就在洺州盧氏去世。此前曾有人做夢，夢見曇衍穿著紅色的衣服，髮髻垂在肩上，兩個童子侍立在身後，在空中向西北方向而去。世人都認為他是往生天界了。\n\n齊代的僧遠（人名，下同），性格疏狂放蕩，不注重細微的修行。住在梁州薛寺。武平三年做夢，一個大人咬牙切齒地責備他說：『你是出家人，面目竟然是這樣，還放縱自己造惡業，為什麼不拿鏡子照照自己？』醒來后驚恐流汗。白天在盆中照水，看見眼睛旁邊顏色黯淡。起初以為是污垢，急忙擦洗它，忽然眉毛隨著手全部脫落了。非常後悔，每件事" ], "english_translations": [ "English version: \nHe possessed a pure and noble nature, and his conduct was in accordance with the Dharma. Opening doors and raising curtains, his actions were without impropriety. His mouth uttered no vulgar talk, and his eyes beheld no evil sights. Moreover, he respected and loved his predecessors, and nurtured and guided those who came after him. Few in the world could compare to him. Guang Gong (referring to Daoguang, the same below) spent his final days abiding by the precepts in Qizhou. Upon hearing the news of his death, he wailed loudly, fainting and falling from his bed to the ground, blood gushing from his mouth. Such was his filial piety.\n\nTan Yan of the Qi Dynasty (personal name, the same below) was from the Xiahou family of Nanyan Prefecture. He was born with a full set of teeth, which people considered extraordinary. At the age of seven, he entered a village school. At fifteen, he was recommended and selected by his prefecture to serve as an official in the capital. During his spare time from official duties, he would listen to lectures in Buddhist temples. At eighteen, he was recommended as a 'xiucai' (a successful candidate in the imperial examinations) and went to Yedu. Passing by the Dharma seat of Dharma Master Guang, he requested to take refuge and receive the precepts, and devoted himself to studying the Buddha Dharma. At the age of twenty-three, he followed Guang and had his head shaved and received the full monastic precepts, studying even more diligently, to the point of forgetting to eat and sleep. Sometimes, when he had doubts, he would consult learned senior monks, but they would all decline, saying they could not answer. He once turned to his disciples and said, 'Since I followed my teacher, there have been things in my heart that I have not understood. Every time I think about them, I gain something, like lowering my head and facing a wall, seeing nothing at all. If I stretch my neck and look out the door, then I can see both near and far.' Therefore, the places to which his profound teachings spread, from Qi to Zheng, Yan, and Zhao, all flocked to him. Even when encountering difficulties, he endured suffering peacefully and did not change. Therefore, Prince Rui of Zhao Commandery, Prince Yuanhai of Shangluo, and Du Bi, the governor of Jiaozhou, all powerful relatives and important officials, deeply respected and revered him. The Minister Zu 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必循律法。罔敢戾。月餘復夢。前人喜曰。知過而改。是之謂智。勉之。毋蹈往轍也。明日面目津潤。眉毛稍出。由是修練。為鄉里所歸。
齊曇隱
河內史氏子。少厭塵俗。尤遵戒檢。誦經凡三十萬言。日夜憶持。以為常。年滿。從道覆律師受具。又依之聽稟。精勵匪流輩比。后賴光公陶染。而變通之。遂卒宗于光公云。定州刺史侯景欽慕。延奉供給。僕射高隆之。亦加禮榮異。於是漳濵被其玄化。及景為行臺。鄴東造大衍寺。隱弘播軌範。五眾師仰。隨問決判。文義雅正。時有沙門道樂。行解相兼。物望同美。故鄴中諺曰。律宗明略。惟有隱樂。其名之重如此。然隱性不畜弟子。祖臂獨遊。衣缽常隨。如鳥之翼。印土以東。善於持律者。其惟隱而已。年六十有三。終於鄴之大覺寺。著鈔四卷。行於世。弟子十餘人。皆成器。可嘉尚。有洪理者。著鈔兩卷。后為智首。開散辭義。更張綱目。厘成四卷。所在咸誦云。
齊法上
姓劉氏。朝歌人也。五歲入鄉塾。通所習誦。六歲。嘗隨其季父入佛寺。輒禮拜讚歎。九歲。偶閱涅槃。即厭世求出家。年十二。投道藥禪師剃落。往來相土。東都識者。謂之聖沙彌。后潛林慮山。誦法華維摩經。甫浹旬。二部俱習。兼通其義。俄又入洛。名聲藉甚。
【現代漢語翻譯】 現代漢語譯本：必須遵循佛家的律法，不敢違背。一個月后又做夢，夢見之前那個人高興地說：『知道犯錯並改正，這就叫做智慧。努力吧，不要重蹈覆轍。』第二天，（他）面色滋潤，眉毛稍微長出。從此更加修行，被鄉里人所敬重。
齊代的曇隱（Tan Yin）：
是河內史氏的兒子，從小厭惡世俗，尤其遵從戒律。誦讀佛經總共有三十萬字，日夜憶念，作為日常功課。成年後，跟隨道覆律師（Dao Fu）受具足戒，又依止他聽聞佛法，精進努力超過同輩。後來依靠賴光公（Lai Guang）的教導，而能變通運用，最終宗奉賴光公的學說。定州刺史侯景（Hou Jing）欽佩仰慕他，延請供養。僕射高隆之（Gao Longzhi）也對他非常禮遇。於是漳水一帶受到他的玄妙教化的影響。等到侯景擔任行臺時，在鄴城東面建造了大衍寺，曇隱在寺中弘揚佛法，成為五眾的師表。他隨問隨答，決斷精當，文辭義理典雅純正。當時有沙門道樂（Dao Le），修行和見解兼備，聲望美好。所以鄴城有諺語說：『律宗的明略，只有隱和樂。』他的名聲之重就是這樣。然而曇隱的性格是不蓄養弟子，總是獨自遊歷，衣缽常隨身，如同鳥的翅膀。在印度以東，善於持戒的人，大概只有曇隱了。六十三歲時，在鄴城的大覺寺圓寂。著有《鈔》四卷，流傳於世。弟子十餘人，都很有成就，值得嘉獎。其中有洪理（Hong Li）法師，著有《鈔》兩卷，後來被智首（Zhi Shou）法師，開散辭義，更張綱目，整理成四卷，各地都在誦讀。
齊代的法上（Fa Shang）：
姓劉，是朝歌人。五歲進入鄉里的私塾，通曉所學的誦讀內容。六歲時，曾經跟隨他的叔父進入佛寺，總是禮拜讚歎。九歲時，偶然閱讀《涅槃經》，就厭惡世俗，尋求出家。十二歲時，投靠道藥禪師（Dao Yao）剃度出家。往來於相州和東都之間，被有見識的人稱為『聖沙彌』。後來潛藏在林慮山，誦讀《法華經》和《維摩經》，剛過十天，兩部經都已熟悉，並且通曉其中的義理。不久又進入洛陽，名聲非常顯赫。
【English Translation】 English version: One must follow the laws of the Dharma, daring not to violate them. After a month, he dreamed again. The previous person happily said, 'Knowing your mistakes and correcting them, that is called wisdom. Strive for it, and do not repeat the past mistakes.' The next day, his complexion was moist and radiant, and his eyebrows grew out a little. From then on, he cultivated diligently and was respected by the villagers.
Tan Yin of the Qi Dynasty:
Was the son of the Shi family of Henan. From a young age, he detested worldly customs and especially adhered to the precepts. He recited a total of 300,000 words of Buddhist scriptures, remembering them day and night as a daily practice. Upon reaching adulthood, he received the full precepts from Vinaya Master Dao Fu (Dao Fu), and also relied on him to listen to the Dharma, his diligence surpassing his peers. Later, relying on the teachings of Lai Guang (Lai Guang), he was able to adapt and apply them, eventually adhering to Lai Guang's teachings. Hou Jing (Hou Jing), the governor of Dingzhou, admired him and extended invitations and offerings. Gao Longzhi (Gao Longzhi), the vice president of the Department of State Affairs, also treated him with great respect. As a result, the area of Zhangshui was influenced by his profound teachings. When Hou Jing served as the Chief Administrator, he built the Dayan Temple in the east of Ye City, and Tan Yin propagated the Dharma in the temple, becoming a teacher for the five assemblies. He answered questions as they arose, making accurate judgments, and his writing and reasoning were elegant and correct. At that time, there was a Shramana named Dao Le (Dao Le), who combined practice and understanding, and his reputation was equally good. Therefore, there was a saying in Ye City: 'In the Vinaya School, the brilliance lies only in Yin and Le.' His reputation was so great. However, Tan Yin's nature was not to keep disciples; he always traveled alone, with his robes and alms bowl always with him, like the wings of a bird. East of India, the one who was good at upholding the precepts was probably only Tan Yin. At the age of sixty-three, he passed away at the Great Awakening Temple in Ye City. He wrote four volumes of commentaries, which circulated in the world. More than ten of his disciples were all accomplished and worthy of praise. Among them was Dharma Master Hong Li (Hong Li), who wrote two volumes of commentaries, which were later expanded by Dharma Master Zhi Shou (Zhi Shou), who elaborated on the meaning, reorganized the outline, and compiled them into four volumes, which were recited everywhere.
Fa Shang of the Qi Dynasty:
His surname was Liu, and he was from Zhaoge. At the age of five, he entered the village school and mastered what he learned to recite. At the age of six, he once followed his uncle into a Buddhist temple and always bowed and praised. At the age of nine, he accidentally read the Nirvana Sutra and became disgusted with the world, seeking to leave home. At the age of twelve, he took refuge with Chan Master Dao Yao (Dao Yao) and was tonsured. Traveling between Xiangzhou and Dongdu, he was called a 'holy Shramanera' by those with insight. Later, he hid in Linlu Mountain and recited the Lotus Sutra and the Vimalakirti Sutra. In just over ten days, he was familiar with both sutras and understood their meaning. Soon after, he entered Luoyang, and his reputation became very prominent.
年十五。講法華。酬抗疑難。莫不嘆伏。善詰問。好徴核。而容貌黎瘠。故時人為之語曰。黑沙彌若來。高座逢災。會歲歉。茹蔬紉草。以免饑凍。而專意涅槃。精神日進。遂從光公。稟具戒。尋候父疾。至則殂矣。因手度母氏女兄。攜入鄴都。夏于少林。秋還省覲。薦荒之際。未諧寧謐。眾請弘演。於是以十地地持楞伽涅槃等部。輪貫不已。並著文疏。且機算無撓。紀綱有截。故時人復為之語曰。京師極望道場法上。年垂四十。游化懷衛。頃之大將軍高澄。奏為昭玄統掌錄僧事。及齊革命。職仍舊。文宣御㝢。詔授菩薩戒。帝躬布發於地。使上踐焉。天保二年。詔廢鷹師曹地。為報德寺。且樹寶塔。為太皇太后。祈冥福。未幾。升大統。初朝廷議置十統。而病其稱號不異。以奏。帝手注其狀曰。上法師可為大統。余為上統。
高句麗國丞相王高德。致書問教門端緒。具書答之。不錄。詔住相州定國寺。又以施利。營修定寺于鄴之西山。山本名合水。于山之巔。造彌勒堂。供百五十僧。
齊亡。周氏廢教。上自爾俗服隱居。祈生彌勒內院。不復至修定寺矣。大象初。隋文相周。漸隆大法。上聞之。喜形於色。體雖羸弱。遽以袈裟覆頂。使弟子舁之。至修定寺。合掌三禮。右繞而出。即合水山舍。誦維摩勝
【現代漢語翻譯】 現代漢語譯本：
十五歲時，他講解《法華經》，辯駁各種疑問，無不令人歎服。他善於提問，喜歡考證，但容貌清瘦。所以當時的人有這樣一句諺語：『黑沙彌若來，高座逢災。』（黑沙彌指道憑，意指他一來，講經的高座就要遇到挑戰）。適逢年歲荒歉，他吃蔬菜，用草繩做衣服，以此來避免飢餓和寒冷，但專心研究《涅槃經》，精神日益精進。於是他跟隨光公受了具足戒。不久后，他探望父親的疾病，到達時父親已經去世。因此他親自為母親和姐姐剃度，帶她們進入鄴都。夏天在少林寺，秋天回家省親。在連年荒災的時候，未能獲得安寧。大眾請求他弘揚佛法，於是他輪流講解《十地經》、《地持經》、《楞伽經》、《涅槃經》等經典，並且撰寫註釋疏解。而且他機智敏捷，紀律嚴明。所以當時的人又有一句諺語：『京師極望道場法上。』（意指京城裡最受敬仰的道場領袖就是道憑）。
年近四十歲時，他在懷州、衛州一帶遊歷傳教。不久，大將軍高澄上奏，任命他為昭玄統，掌管僧侶事務。到北齊革命，他的職務依舊。文宣帝即位，下詔授予他菩薩戒。皇帝親自在地上鋪頭髮，讓他踩在上面。
天保二年，皇帝下詔廢除鷹師曹的土地，建造報德寺，並且建造寶塔，為太皇太后祈求冥福。不久，高洋即位。當初朝廷商議設定十統，但認為他們的稱號沒有區別，道憑上奏。皇帝親手在奏章上批示說：『上法師可以做大統，其餘的做上統。』
高句麗國丞相王高德，致信詢問佛教的綱要。道憑詳細地寫信回覆了他，內容不在此記錄。皇帝下詔讓他住在相州定國寺。又用施捨的財物，在鄴城西山修建定國寺。這座山原本名叫合水山，他在山頂建造彌勒堂，供養一百五十名僧人。
北齊滅亡后，北周廢除佛教。道憑從此還俗隱居，祈求往生彌勒內院，不再回到修定寺了。大象初年，隋文帝輔佐北周，逐漸興隆佛法。道憑聽說了，喜形於色。身體雖然虛弱，還是立刻用袈裟蓋住頭頂，讓弟子們抬著他，到達修定寺。他合掌行了三次禮，向右繞行后離開，就在合水山舍誦讀《維摩詰所說經》。 English version:
At the age of fifteen, he lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), refuting various doubts, which impressed everyone. He was good at asking questions and liked to investigate, but his appearance was thin and haggard. Therefore, people at that time had a saying: 'If the Black Śrāmaṇera comes, the high seat will face disaster.' (Śrāmaṇera refers to Daoping, meaning that when he comes, the high seat for lecturing will be challenged). It happened to be a year of famine, and he ate vegetables and made clothes with grass ropes to avoid hunger and cold, but he focused on studying the Nirvana Sutra (Mahāparinirvāṇa Sūtra), and his spirit progressed day by day. So he followed Guang Gong and received the full precepts (bhikṣu ordination). Soon after, he went to visit his father's illness, but his father had already passed away when he arrived. Therefore, he personally tonsured his mother and elder sister and took them to Ye City. He spent the summer at Shaolin Temple and returned home in the autumn to visit his relatives. During the years of continuous famine, he was unable to obtain peace. The public requested him to propagate the Dharma, so he lectured on the Ten Stages Sutra (Daśabhūmika Sūtra), Bodhisattva-bhūmi Sutra (Yogācārabhūmi), Laṅkāvatāra Sūtra, Nirvana Sutra, and other scriptures in rotation, and wrote commentaries and explanations. Moreover, he was quick-witted and disciplined. Therefore, people at that time also had a saying: 'The most respected Dharma leader in the capital is Daoping.'
Around the age of forty, he traveled and preached in the Huai and Wei regions. Soon after, General Gao Cheng submitted a memorial and appointed him as the Zhaoxuan Tong, in charge of monastic affairs. When the Northern Qi revolution occurred, his position remained the same. Emperor Wenxuan ascended the throne and issued an edict to grant him the Bodhisattva precepts. The emperor personally spread his hair on the ground for him to step on.
In the second year of Tianbao, the emperor issued an edict to abolish the land of the Ying Shi Cao and build Baode Temple, and build a pagoda to pray for the happiness of the Empress Dowager in the afterlife. Soon after, Gao Yang ascended the throne. Initially, the court discussed setting up ten Tongs, but thought that their titles were not different, so Daoping submitted a memorial. The emperor personally wrote on the memorial: 'The Upper Dharma Master can be the Da Tong, and the rest can be the Shang Tong.'
Wang Gaode, the Prime Minister of the Goguryeo Kingdom, sent a letter asking about the essentials of Buddhism. Daoping wrote a detailed reply, which is not recorded here. The emperor issued an edict for him to reside in Dingguo Temple in Xiangzhou. He also used the donated wealth to build Dingguo Temple on the western mountain of Ye City. This mountain was originally called Heshui Mountain, and he built Maitreya Hall on the top of the mountain to support one hundred and fifty monks.
After the fall of the Northern Qi, the Northern Zhou abolished Buddhism. Daoping then returned to secular life and lived in seclusion, praying to be reborn in the inner court of Maitreya, and never returned to Xiuding Temple. In the early years of the Daxing era, Emperor Wen of Sui assisted the Northern Zhou and gradually promoted the Great Dharma. Daoping heard about it and was overjoyed. Although his body was weak, he immediately covered his head with a kāṣāya robe and had his disciples carry him to Xiuding Temple. He put his palms together and bowed three times, walked around to the right, and then recited the Vimalakīrti Nirdeśa Sūtra in the Heshui Mountain hermitage.
【English Translation】 English version:
At the age of fifteen, he lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), refuting various doubts, which impressed everyone. He was good at asking questions and liked to investigate, but his appearance was thin and haggard. Therefore, people at that time had a saying: 'If the Black Śrāmaṇera comes, the high seat will face disaster.' (Śrāmaṇera refers to Daoping, meaning that when he comes, the high seat for lecturing will be challenged). It happened to be a year of famine, and he ate vegetables and made clothes with grass ropes to avoid hunger and cold, but he focused on studying the Nirvana Sutra (Mahāparinirvāṇa Sūtra), and his spirit progressed day by day. So he followed Guang Gong and received the full precepts (bhikṣu ordination). Soon after, he went to visit his father's illness, but his father had already passed away when he arrived. Therefore, he personally tonsured his mother and elder sister and took them to Ye City. He spent the summer at Shaolin Temple and returned home in the autumn to visit his relatives. During the years of continuous famine, he was unable to obtain peace. The public requested him to propagate the Dharma, so he lectured on the Ten Stages Sutra (Daśabhūmika Sūtra), Bodhisattva-bhūmi Sutra (Yogācārabhūmi), Laṅkāvatāra Sūtra, Nirvana Sutra, and other scriptures in rotation, and wrote commentaries and explanations. Moreover, he was quick-witted and disciplined. Therefore, people at that time also had a saying: 'The most respected Dharma leader in the capital is Daoping.' Around the age of forty, he traveled and preached in the Huai and Wei regions. Soon after, General Gao Cheng submitted a memorial and appointed him as the Zhaoxuan Tong, in charge of monastic affairs. When the Northern Qi revolution occurred, his position remained the same. Emperor Wenxuan ascended the throne and issued an edict to grant him the Bodhisattva precepts. The emperor personally spread his hair on the ground for him to step on. In the second year of Tianbao, the emperor issued an edict to abolish the land of the Ying Shi Cao and build Baode Temple, and build a pagoda to pray for the happiness of the Empress Dowager in the afterlife. Soon after, Gao Yang ascended the throne. Initially, the court discussed setting up ten Tongs, but thought that their titles were not different, so Daoping submitted a memorial. The emperor personally wrote on the memorial: 'The Upper Dharma Master can be the Da Tong, and the rest can be the Shang Tong.' Wang Gaode, the Prime Minister of the Goguryeo Kingdom, sent a letter asking about the essentials of Buddhism. Daoping wrote a detailed reply, which is not recorded here. The emperor issued an edict for him to reside in Dingguo Temple in Xiangzhou. He also used the donated wealth to build Dingguo Temple on the western mountain of Ye City. This mountain was originally called Heshui Mountain, and he built Maitreya Hall on the top of the mountain to support one hundred and fifty monks. After the fall of the Northern Qi, the Northern Zhou abolished Buddhism. Daoping then returned to secular life and lived in seclusion, praying to be reborn in the inner court of Maitreya, and never returned to Xiuding Temple. In the early years of the Daxing era, Emperor Wen of Sui assisted the Northern Zhou and gradually promoted the Great Dharma. Daoping heard about it and was overjoyed. Although his body was weak, he immediately covered his head with a kāṣāya robe and had his disciples carry him to Xiuding Temple. He put his palms together and bowed three times, walked around to the right, and then recited the Vimalakīrti Nirdeśa Sūtra in the Heshui Mountain hermitage.
鬘經等而卒。二年七月十八日也。壽八十六。撰增一數法四十卷。佛性論二卷。大乘義章六卷。眾經錄一卷。行世。弟子靈裕有傳。
陳洪偃
生會稽山陰謝氏。祖茂恭。隱居弗仕。父藏。梁衡陽王僚友。偃弱齡出家。風神穎秀。習內外典籍。有譽州里。及長。游京邑。遍聽數論。卒受業于龍光寺綽法師。閱三四載。能盡造其幽奧。眾歸之。盛弘成實。爰及諸部。披解無前。時宿齒方底滯。舊章莫之疏發。偃獨揚清激濁。靡所挹讓。由是來學以其矯訐而疏焉。遂養志閑房。高尚其事。
梁太宗之在東朝。愛其俊秀。欲致其還俗。為學士。偃固恬退自守。會武帝悉徴大德于重云殿講演。偃年臘最少。坐席尤遠。然抗論入神。帝加賞識。俄以戎羯之難。饑饉相仍。因徙縉雲。樂其泉石。未幾。逃避山寇。罔或安堵。梁長沙王韶填。郢。邀之渚宮施。而渚宮傾覆。上流阻亂。便爾東歸。若耶雲門乃遍遊歷。嘗登吳昇平亭。賦詩以紀其興。語見別集。陳天嘉初。聚徒設筵于武宣寺。每講隙。必遊鐘山之開善定林。以息心宴坐。所賦詩不錄。詔館伴北齊聘使崔子武。稱指。凡賜賚皆固辭。五年九月二十一日。以疾終於宣武寺。壽六十有一。以其月二十九日。奉全身。尸陀于開善之東岡。從治命也。文集二十卷
。行世。
陳慧明
不知何許人。以其狀貌類胡。世以胡明目之。泛采經論。博覽書史。然其奇辨宏論。捷出曲引。儕輩莫之抗。天嘉中。朝廷每營齋福。民俗風靡。明獨騁其利口。多致迎聘。眾亦推讓。弗與較。於是明牽引古今。包括孔老。務使聽者忻愜而已。大建五年。將事北伐。遣大都督程文季等。領兵淮浦。氣加齊壘。而勝負未分。上甚憂之。乃于大極殿。命龜以卜。忽腹紋長裂。君臣相顧。有懼色。率以為不祥之兆也。即齋百僧。既行香訖。始陳齋意。明遽應聲敷敘。又述其緣起曰。卜征龜破。可謂千里路通。蓋龜腹之紋。俗所謂千里也。當時以為一期浮飾爾。及軍次大小峴。所戰輒克。取秦涇和合四州以歸。下詔獎諭。故明承此為業益隆。其于宗猷。尤號達悟。后莫知其終。
陳法朗
姓周氏。徐州沛郡沛人。祖奉叔。齊給事黃門侍郎青州刺史。父神歸染。員外散騎常侍沛郡太守。母劉氏夢。神人乘宮殿入懷。而身等虛空。覺則四體輕安。因以有娠。五辛雜味。斥遠不御。及朗生。孝敬純備。有志操。稍長。詔隸假節寧違將軍徐子彥北伐。獨念以為。兵兇器也。身苦因也。殺人以貴己。雖戰勝而獲封侯之賞。然且不為。而況于未可知者。
梁大通二年二月二日。遂剃落於
【現代漢語翻譯】 現代漢語譯本： 陳慧明
不知是哪裡人。因為他的相貌像胡人，世人就用『胡明』來稱呼他。他廣泛地蒐集經書理論，博覽各種史書。然而他奇特的辯論和宏大的言論，敏捷地提出和巧妙地引用，同輩中沒有人能與他抗衡。天嘉年間，朝廷經常舉辦齋戒祈福的活動，民間也隨之效仿。只有陳慧明充分發揮他的口才，多次被邀請。眾人也推讓著，不與他爭辯。於是陳慧明牽引古今，包括孔子和老子，務必使聽的人感到高興滿意。大建五年，將要進行北伐，派遣大都督程文季等人，率領軍隊駐紮在淮浦，氣勢壓向齊國的營壘，但勝負未分。皇上對此非常憂慮，於是在大極殿，命令用龜甲占卜。忽然龜甲腹部的紋路長長地裂開，君臣互相看著，都面露懼色，認為是不祥的預兆。隨即齋戒一百個僧人。舉行完焚香儀式后，剛開始陳述齋戒的意圖，陳慧明立刻應聲闡述，又敘述其中的緣起說：『占卜徵兆龜甲破裂，可以說是千里之路暢通。因為龜甲腹部的紋路，俗稱就是千里啊。』當時人們認為這只是一時的虛飾之詞。等到軍隊駐紮在大小峴，每次戰鬥都取得勝利，奪取了秦、涇、和、合四個州而歸。皇上下詔嘉獎。所以陳慧明憑藉這個更加興盛。他對於佛教的宗旨，尤其被稱讚為通達領悟。後來就不知道他的結局了。
陳法朗
姓周，是徐州沛郡沛縣人。祖父周奉叔，在齊朝擔任給事黃門侍郎、青州刺史。父親周神歸染，擔任員外散騎常侍、沛郡太守。母親劉氏夢見，神人乘坐宮殿進入她的懷中，而她的身體如同虛空一般。醒來後感到四肢輕快安寧，因此懷孕。五辛和雜味，都遠離不吃。等到陳法朗出生，孝順恭敬，品行純正完備，有志向和操守。稍微長大后，朝廷下詔讓他隸屬於假節寧違將軍徐子彥，參與北伐。他獨自思考認為，兵器是不祥之物，戰爭是痛苦的原因。爲了抬高自己而殺害別人，即使戰勝而獲得封侯的賞賜，他也不願意做，更何況是勝負還未可知的事情呢。
梁大通二年二月二日，於是剃髮出家于...
【English Translation】 English version: Chen Huiming
It is unknown where he was from. Because his appearance resembled that of a 'Hu' person (a general term for non-Han people from the north and west), people called him 'Hu Ming'. He widely collected scriptures and theories, and extensively read various historical books. However, his unique arguments and grand discourses, swiftly presented and skillfully quoted, were unmatched by his peers. During the Tianjia era (560-566), the court frequently held fasting and blessing ceremonies, and the common people followed suit. Only Chen Huiming fully utilized his eloquence and was invited many times. The others deferred to him, not arguing with him. Thus, Chen Huiming drew upon the past and present, including Confucius and Laozi, striving to make the listeners happy and satisfied. In the fifth year of the Dajian era (573), as the Northern Expedition was about to commence, Grand General Cheng Wenji and others were dispatched to lead troops to station at Huaipu, their momentum pressing against the Qi fortifications, but the outcome remained undecided. The emperor was deeply worried about this, so in the Daji Hall, he ordered a tortoise shell to be used for divination. Suddenly, a long crack appeared on the abdomen of the tortoise shell. The emperor and his ministers looked at each other, their faces filled with fear, considering it an ominous sign. Immediately, a hundred monks were ordered to fast. After the incense offering ceremony was completed, just as the purpose of the fast was about to be stated, Chen Huiming immediately responded and elaborated, further narrating the origin, saying: 'The divination sign of the tortoise shell cracking can be said to mean that the road of a thousand miles is open. Because the lines on the abdomen of the tortoise shell are commonly called a thousand miles.' At the time, people thought this was just temporary embellishment. When the army was stationed at Daxiao Xian, they won every battle, capturing the four states of Qin, Jing, He, and He and returning. The emperor issued an edict praising them. Therefore, Chen Huiming's career flourished even more because of this. He was especially praised for his thorough understanding of the tenets of Buddhism. Later, his end was unknown.
Chen Falang
His surname was Zhou, and he was from Pei County, Peijun, Xuzhou. His grandfather, Zhou Fengshu, served as a Giving Affairs Yellow Gate Attendant and Governor of Qingzhou in the Qi Dynasty. His father, Zhou Shengui Ran, served as an Extra Scattered Cavalry Attendant and Prefect of Peijun. His mother, Liu, dreamed that a divine being rode a palace into her embrace, and her body was like empty space. Upon waking, she felt light and peaceful in her limbs, and thus she became pregnant. She avoided eating the five pungent spices and mixed flavors. When Chen Falang was born, he was filial and respectful, with pure and complete conduct, and he had ambition and integrity. When he grew a little older, the court issued an edict ordering him to be subordinate to General Xu Ziyan, who held the title of 'Acting as a Symbol of Authority and Opposing Violations', to participate in the Northern Expedition. He thought to himself that weapons are ominous things, and war is the cause of suffering. To kill others to elevate oneself, even if one wins the battle and receives the reward of being enfeoffed as a marquis, he was unwilling to do it, let alone when the outcome was still unknown.
On the second day of the second month of the second year of the Datong era of the Liang Dynasty (528), he shaved his head and became a monk at...
青州。遊學揚都。從大明寺寶誌禪師。受禪法。聽彖律師講律。究成實于南澗仙師。研毗曇于竹澗靖師。譽動京邑。但以鷲山絕唱。龍樹遺風。嗣續猶存。固當探討。於是攝山止觀寺僧詮法師。方以先德朗公之道。行於世。乃復餐稟智度中百十二門論。華嚴大品等經。永定二年十一月。詔住興皇寺。學徒云會。揮汗屈膝。闡經論各二十餘遍。大建十三年。九月二十五日。遷神寺房。壽七十五。即以其月之二十八日。窆于江嵊縣羅落里攝山之西嶺。
初朗公。既以中觀玄旨。默授僧詮。而詮以授朗及辨布勇等。且謂此法精妙。識者能行。故經云計我見者莫說此經。深樂法者不為多說。良由藥病有以也。於後展化。皆莫高於朗焉。
昔神僧寶誌嘗記。寺有青衣開士。廣弘大乘。又南陌居士杜法粲。年逾八十。畢命歸心。嘗夢。寺內幡華伎樂。逼塞堂殿。緇素充牣筵席。至是尤驗。
凈人解齋擊鐘失候。朗侵曉叩戶催之。而䲔虡自響。斯亦感應之道歟。
東宮叔寶義集春殿。躬述朗所豎假名義。卒復著銘。以見志。
太子詹事濟陽江總志墓。
隋法愿
生河西之任氏。性警達。頗高尚。不偶儕侶。夙以白衣。東遊鄴都。齊昭玄大統法上。與語奇之。因攝受而剃落焉。於是周行講
【現代漢語翻譯】 現代漢語譯本： 青州人。曾在揚都遊學，跟隨大明寺的寶誌禪師學習禪法，聽從彖律師講解戒律，向南澗仙師深入研究《成實論》，向竹澗靖師研究《毗曇》。他的名聲震動京城。但他認為，既然鷲峰（Griddhakuta，佛陀說法之地）的絕妙之音，龍樹（Nagarjuna，印度佛教哲學家）的遺風仍然存在，就應當深入探討。於是，他拜訪了攝山止觀寺的僧詮法師，當時僧詮法師正在弘揚先德朗公（僧朗）的教義。他又學習了《智度論》中的一百十二門論、《華嚴經》、《大品般若經》等經典。永定二年十一月，朝廷下詔讓他住持興皇寺，前來求學的僧人如雲聚集。他揮灑汗水，不辭辛勞，講解經論二十多遍。大建十三年九月二十五日，遷入神寺的住所。享年七十五歲。同年九月二十八日，安葬于江寧縣羅落里攝山之西嶺。
當初，朗公（僧朗）將中觀的玄妙旨意默默地傳授給僧詮，而僧詮又傳授給僧朗、辨布、勇等人。並且說這種法門精妙，有見識的人才能修行。所以經書上說，執著于『我見』的人不要說這部經，對佛法沒有深刻愛好的人也不要多說。這實在是針對不同的病癥用不同的藥啊。之後的發展變化，都沒有超過僧朗的。
過去，神僧寶誌（Baozhi，南朝梁代僧人，被認為是觀音菩薩的化身）曾經預言說，寺廟裡會有身穿青衣的開悟之人，廣泛弘揚大乘佛法。另外，住在南陌的居士杜法粲，年過八十，一心向佛，曾經夢見寺廟裡幡旗鮮花，音樂歌舞，充滿了殿堂，僧人和俗人坐滿了席位。到這個時候，這些預言都應驗了。
負責寺廟清潔的凈人解齋時敲鐘晚了，僧朗在拂曉時敲門催促他，而䲔虡（寺廟中懸掛鐘的架子）自己響了起來。這大概也是感應之道吧。
東宮的叔寶（陳叔寶，南陳後主）在春殿召集義學僧人，親自闡述僧朗所建立的假名義。最終還寫了銘文，來表達自己的心志。
太子詹事濟陽江總（Jiang Zong，南朝陳文學家）撰寫了墓碑。
隋朝的法愿（Fayuan）
出生于河西的任氏家族。天性聰慧，頗有高尚的志向。不與庸俗之輩為伍。早年以在家居士的身份，到鄴都遊學。北齊的昭玄大統法上（Fashang）與他交談后，認為他非常出色，於是為他剃度出家。從此，他周遊各地講經說法。
【English Translation】 English version: He was from Qingzhou. He traveled to Yangdu for studies, where he received Chan teachings from Chan Master Baozhi (Baozhi, a Chan master) of Daming Temple, listened to Vinaya Master Tuan lecturing on the Vinaya, deeply studied the Satyasiddhi-sastra (Chengshi Lun, a Buddhist text) under Immortal Master of Nanjian, and researched the Abhidharma (Pitan, a type of Buddhist text) under Jing Master of Zhujian. His reputation spread throughout the capital. However, he believed that since the exquisite teachings of Griddhakuta (Griddhakuta, Vulture Peak Mountain, where the Buddha preached) and the legacy of Nagarjuna (Nagarjuna, an Indian Buddhist philosopher) still existed, they should be thoroughly explored. Therefore, he visited Dharma Master Sengquan (Sengquan, a monk) of Zhiguan Temple on Mount She, who was propagating the teachings of the former virtuous monk Lang (Senglang, a monk). He further studied the one hundred and twelve gates of the Mahaprajnaparamita-sastra (Zhidulun, a commentary on the Prajnaparamita Sutra), the Avatamsaka Sutra (Huayan Jing, Flower Garland Sutra), the Mahaprajnaparamita Sutra (Dapin Bore Jing, Large Perfection of Wisdom Sutra), and other scriptures. In the eleventh month of the second year of Yongding, he was ordered by imperial decree to reside at Xinghuang Temple, where students gathered like clouds. He tirelessly lectured on the scriptures and treatises more than twenty times. On the twenty-fifth day of the ninth month of the thirteenth year of Dajian, he moved into the residence of Shen Temple. He lived to the age of seventy-five. On the twenty-eighth day of the same month, he was buried on the western ridge of Mount She in Luoluo Village, Jiangning County.
Initially, Monk Lang (Senglang) silently transmitted the profound meaning of Madhyamaka (Zhongguan, the Middle Way) to Sengquan, who in turn transmitted it to Senglang, Bianbu, Yong, and others. He also said that this Dharma is exquisite, and only those with discernment can practice it. Therefore, the scriptures say that those who cling to 'self-view' should not speak of this scripture, and it should not be spoken much to those who do not deeply love the Dharma. This is truly because different medicines are used for different illnesses. Later developments did not surpass Senglang.
In the past, the divine monk Baozhi (Baozhi, a monk of the Liang Dynasty, considered an incarnation of Avalokitesvara) once predicted that there would be an enlightened person in blue robes in the temple who would widely propagate Mahayana Buddhism. In addition, the layperson Du Facan, who lived in Nanmo and was over eighty years old, wholeheartedly devoted himself to Buddhism. He once dreamed that the temple was filled with banners, flowers, music, and dance, and that monks and laypeople filled the seats. At this time, these predictions were fulfilled.
The temple attendant, Jiezhai, was late in striking the bell. Lang knocked on his door at dawn to urge him, and the jianqu (jianqu, a frame for hanging a bell in a temple) rang by itself. This is probably the way of resonance.
Prince Shubo (Chen Shubo, the last emperor of the Chen Dynasty) of the Eastern Palace gathered monks of righteousness in the Spring Hall and personally explained the provisional names established by Lang. In the end, he also wrote an inscription to express his aspirations.
Jiang Zong (Jiang Zong, a writer of the Chen Dynasty) , the Prince's tutor, wrote the epitaph.
Fayuan of the Sui Dynasty
He was born into the Ren family of Hexi. He was intelligent and had lofty aspirations. He did not associate with ordinary people. Early in his life, as a layperson, he traveled to Yedu for studies. Fashang (Fashang, a monk), the Zhaoxuan Datong of the Northern Qi Dynasty, spoke with him and considered him outstanding, so he tonsured him and ordained him as a monk. From then on, he traveled around lecturing on the scriptures.
席。求法無怠。而仰蹤波離。專工律部。凡東夏所傳。皆制義疏。妙會異同。立破諸家百有餘計。時號之為律虎焉。至於斷處事途。多從文相。商度結正。僉議攸歸。詔充大莊嚴石窟二寺上座。及隋受禪。又詔主并州大興國寺。頻登綱管。御眾有方。論者美之。開皇七年六月二十二日。唱滅于所居寺。壽六十有四。建塔葬于城之隅。所著唯四分是非鈔。僅存兩卷。余並散失。弟子道行龕等。足以承統亢宗。名重當世。
隋法安
生枝江田氏。幼出家。年十八。游金陵。初聽成實。后依興皇朗公。究中論。于學侶中。標名三絕。蓋謂其風儀頎秀。義解優深。精進潔己也。每以涅槃異指。令眾攻擊。雖雄辨莫之屈。其于朗公問領如響。既而朗曰義窮乎。對曰。義若恒沙。何可窮也。時學者多以安自名。於是獨以沙安別異焉。三論四經。皆唱演不替。且制廣初鹿角等章。流播江漢。俄而從成禪師習定。不啖僧食。不飲濁漿。琢磨心性。有如此者。春秋六十七。終於等界寺。寺西望沙州。即處士劉虬注法華經之地。今經臺余址尚存。
隋僧淵
李氏。蜀之廣漢郪人也。家饒財。及淵之生。天雨錢而稟涌粟。蓋其福報然歟。年十八。投鄉之康興寺剃落。俄入京。依陟岵寺沙門僧寶習定。少與同寺毅法師
【現代漢語翻譯】 現代漢語譯本：他專心致志地尋求佛法，從不懈怠，並且仰慕波離（Upali，佛教戒律的權威）的足跡，專門研究律部。凡是東夏（指中國）所傳的戒律，他都撰寫義疏，巧妙地融會異同，對各家的觀點進行批判和建立，總共有百餘種。當時人們稱他為『律虎』。至於裁決事務，他大多依據經文的表面意義，反覆商討，最終做出公正的決定，眾人都信服他的裁決。朝廷下詔讓他擔任大莊嚴寺和石窟寺這兩座寺廟的上座。隋朝建立后，又下詔讓他主持并州大興國寺。他多次擔任僧團的領導，管理僧眾很有方法，受到人們的稱讚。開皇七年六月二十二日，他在自己居住的寺廟圓寂，享年六十四歲。人們為他建塔，安葬在城的角落。他所著的只有《四分是非鈔》，僅存兩卷，其餘都散失了。他的弟子道行、龕（Kan）等人，足以繼承他的事業，光大宗門，名重當時。 現代漢語譯本：隋朝的法安（Fa An），是枝江田氏人。他從小就出家，十八歲時，遊學金陵。最初聽講《成實論》，後來跟隨興皇朗公（Xinghuang Langgong）研究《中論》。在學友中，他以『三絕』著稱，指的是他風度翩翩，義理解釋深刻，精進修行，潔身自好。他經常用《涅槃經》的不同觀點，讓大家互相辯論，雖然辯才雄辯，但沒有人能駁倒他。他對朗公的提問，總是能迅速而準確地回答。後來，朗公問他：『義理窮盡了嗎？』他回答說：『義理像恒河沙一樣多，怎麼可能窮盡呢？』當時，很多學者都用『安』字作為自己的名字，於是他特意用『沙安』來區分自己。他經常講授《三論》和《四經》，從未間斷，並且撰寫了《廣初鹿角等章》，在江漢一帶流傳。不久，他跟隨成禪師學習禪定，不吃僧眾的食物，不喝渾濁的飲料，磨練心性，就是這樣。他享年六十七歲，在等界寺圓寂。寺廟西邊可以望見沙州，那裡是處士劉虬（Liu Qiu）註釋《法華經》的地方，現在經臺的遺址還存在。 現代漢語譯本：隋朝的僧淵（Seng Yuan），是李氏，蜀地廣漢郪縣人。他家很富有。等到僧淵出生時，天上降下錢幣，糧倉里涌出粟米，大概是他的福報吧。十八歲時，他在家鄉的康興寺出家。不久，他進入京城，跟隨陟岵寺的沙門僧寶（Seng Bao）學習禪定。他年輕時與同寺的毅法師（Yi Fashi）
【English Translation】 English version: He diligently sought the Dharma without懈怠, and admired the footsteps of Upali (Upali, the authority on Buddhist precepts), specializing in the Vinaya Pitaka. For all the precepts transmitted in Dongxia (China), he wrote commentaries, skillfully harmonizing similarities and differences, and critically establishing the views of various schools, totaling more than a hundred. At that time, people called him 'Vinaya Tiger'. As for adjudicating affairs, he mostly followed the literal meaning of the scriptures, deliberating repeatedly, and ultimately making fair decisions, which were trusted by all. The imperial court issued an edict appointing him as the chief seat of the Great Solemn Monastery and the Shiku Monastery. After the establishment of the Sui Dynasty, he was again ordered to preside over the Daxingguo Monastery in Bingzhou. He repeatedly served as the leader of the Sangha, managing the Sangha with great skill, and was praised by the people. On the twenty-second day of the sixth month of the seventh year of the Kaihuang era, he passed away at the monastery where he resided, at the age of sixty-four. People built a pagoda for him and buried him in the corner of the city. He only authored the 'Sifen Shifei Chao', of which only two volumes remain, and the rest have been lost. His disciples Daoxing, Kan (Kan), and others were sufficient to inherit his career, glorify the sect, and were highly regarded in their time. English version: Fa An (Fa An) of the Sui Dynasty was from the Tian family of Zhijiang. He left home at a young age, and at the age of eighteen, he traveled to Jinling to study. Initially, he listened to the 'Satyasiddhi Shastra', and later followed Xinghuang Langgong (Xinghuang Langgong) to study the 'Madhyamaka Shastra'. Among his fellow students, he was known as the 'Three Excellences', referring to his elegant demeanor, profound understanding of the meaning, diligent practice, and purity of self. He often used different views from the 'Nirvana Sutra' to make everyone debate each other. Although he was eloquent, no one could refute him. He always answered Langgong's questions quickly and accurately. Later, Langgong asked him, 'Is the meaning of the Dharma exhausted?' He replied, 'The meaning of the Dharma is as numerous as the sands of the Ganges, how can it be exhausted?' At that time, many scholars used the word 'An' as their name, so he deliberately used 'Sha An' to distinguish himself. He often lectured on the 'Three Treatises' and the 'Four Sutras' without interruption, and wrote the 'Guangchu Lujiao Dengzhang', which spread in the Jianghan area. Soon after, he followed Chan Master Cheng to learn meditation, not eating the food of the Sangha, not drinking turbid beverages, and tempering his mind, just like that. He lived to the age of sixty-seven and passed away at Dengjie Temple. To the west of the temple, one could see Shazhou, which was where the recluse Liu Qiu (Liu Qiu) annotated the 'Lotus Sutra'. The remains of the Sutra platform still exist today. English version: Seng Yuan (Seng Yuan) of the Sui Dynasty was from the Li family, a native of Qi County, Guanghan, Shu. His family was very wealthy. When Seng Yuan was born, money fell from the sky and millet poured out of the granary, probably due to his blessings. At the age of eighteen, he left home at Kangxing Temple in his hometown. Soon after, he entered the capital and followed the Shramana Seng Bao (Seng Bao) of Zhihu Temple to study meditation. In his youth, he and Dharma Master Yi (Yi Fashi) of the same temple
善。至是復同遊學。毅尤通外典。工草隸。及周氏廢教。即還毀所居故寺。隋興更新締構。領匠伐木。偶久雨。禱之輒霽。造塔相輪。必欲以金為之。復掘地獲金。以充其用。后架橋錦江上。或傳。諸葛武侯嘗沈鐵錞水中。長八九尺。徑三尺計。世亦未之見也。橋成。錞自浮至。既又失所在。人以為神。毅以仁壽二年。十二月十二日終。春秋六十九。淵曰。我顧可以獨留哉。再閱日乃終。春秋八十四。遺言同葬。故弟子不敢違。
隋僧世
青州人也。負帙問道。跡遍齊魯。氣雄而志壯。談論之際。人莫能當其鋒。開皇入京。住興善寺。仁壽初。奉詔。送舍利于萊州弘藏寺。四年又送於密州茂勝寺。皆置塔。
隋富上
莫知其何人。每見之於益州。夜宿凈德寺。晝則懸笠路旁。坐其下看經。人之往來者。未嘗要呼使之施。或擲錢笠中。亦不為祝願。然所處靜僻。雖日有所獲。復幾何。敬信者。過而謂之曰。城西固城地之阛阓者。舍彼而就此何哉。富即答曰。得一錢兩錢足矣。何以多為。
陵州刺史趙仲舒。素酷吏。聞而往試之。騎過其前。佯墜錢一貫于地。不顧竟去。富看經自若。去稍遠。仲舒令人返求其所墜錢。富亦略不問。仲舒遽自返。而扣富曰。汝見我墜錢地上乎。曰見。曰錢今
【現代漢語翻譯】 現代漢語譯本： 釋慧毅也一同前往遊學。慧毅尤其精通外道典籍，擅長草書和隸書。等到周氏廢除佛教教育后，他就返回家鄉，毀掉了他居住的舊寺廟。隋朝興起后，他重新開始建造寺廟，帶領工匠砍伐樹木。偶爾遇到連綿陰雨，他祈禱后雨就停止了。建造佛塔的相輪時，他一定要用黃金來製作。他又挖掘土地，獲得了黃金，用來充當建造費用。後來他在錦江上架橋。有人傳說，諸葛武侯曾經把鐵錞（古代樂器）沉入水中，長八九尺，直徑三尺左右。世人也從未見過它。橋樑建成后，鐵錞自己浮了上來，之後又消失了，人們認為這是神蹟。慧毅在仁壽二年十二月十二日去世，享年六十九歲。釋慧淵說：『我難道可以獨自留下嗎？』過了兩天也去世了，享年八十四歲。遺言要和慧毅合葬。所以弟子們不敢違背。 釋世僧，是青州人。揹著書箱問道求學，足跡遍佈齊魯各地。他氣概雄偉，志向遠大，談論佛法時，沒有人能抵擋他的鋒芒。開皇年間來到京城，住在興善寺。仁壽初年，奉皇帝的詔令，將舍利送到萊州的弘藏寺供奉。仁壽四年，又將舍利送到密州的茂勝寺供奉。都在那裡建造了佛塔。 釋富上，不知道他是哪裡人。經常在益州見到他。晚上住在凈德寺，白天則把斗笠掛在路旁，坐在下面看經書。路過的人，他從不主動招呼他們佈施。有人把錢扔到他的斗笠里，他也不為他們祝願。然而他所處的地方安靜偏僻，即使每天有所收穫，又能有多少呢？敬重他、相信他的人，路過時對他說：『城西固城那個熱鬧的地方，你捨棄那裡而來到這裡，是爲了什麼呢？』富上就回答說：『得到一兩個錢就足夠了，要那麼多做什麼呢？』 陵州刺史趙仲舒，向來是個殘酷的官吏。聽說了富上的事，就前往試探他。騎馬從他面前經過，假裝把一貫錢掉在地上，頭也不回地走了。富上看經書，神態自若。趙仲舒走遠了一些，就派人回去尋找他掉在地上的錢。富上也一點都不問。趙仲舒立刻自己返回，責問富上說：『你看見我把錢掉在地上了嗎？』富上說：『看見了。』趙仲舒問：『錢現在在哪裡？』
【English Translation】 English version: Shi Huiyi also went to study together. Huiyi was particularly proficient in external scriptures and skilled in cursive and official scripts. When the Zhou family abolished Buddhist education, he returned to his hometown and destroyed the old temple where he lived. After the rise of the Sui Dynasty, he began to rebuild the temple, leading craftsmen to cut down trees. Occasionally encountering continuous rain, he prayed and the rain stopped. When building the finial of the pagoda, he insisted on using gold to make it. He also dug the ground and obtained gold, which was used to cover the construction costs. Later, he built a bridge over the Jin River. Some people rumored that Zhuge Wuhou once sank a Tiechui (ancient musical instrument) into the water, eight or nine feet long and about three feet in diameter. People had never seen it. After the bridge was built, the Tiechui floated up by itself, and then disappeared again. People thought it was a miracle. Huiyi passed away on the twelfth day of the twelfth month of the second year of Renshou, at the age of sixty-nine. Shi Huiyuan said, 'Can I stay alone?' He also passed away two days later, at the age of eighty-four. His last words were to be buried with Huiyi. Therefore, the disciples did not dare to disobey. Shi Shiseng was a native of Qingzhou. Carrying his books, he sought knowledge and learning, and his footprints spread all over Qilu. He had a majestic spirit and great ambition. When discussing the Dharma, no one could resist his sharpness. During the Kaihuang period, he came to the capital and lived in Xingshan Temple. In the early years of Renshou, he was ordered by the emperor to send the relics to Hongzang Temple in Laizhou for worship. In the fourth year of Renshou, he sent the relics to Maosheng Temple in Mizhou for worship. Pagodas were built there. Shi Fushang, it is not known where he was from. He was often seen in Yizhou. He stayed at Jingde Temple at night, and during the day he hung his bamboo hat by the roadside and sat under it reading scriptures. He never took the initiative to greet people passing by to ask for alms. If someone threw money into his hat, he would not offer blessings for them. However, the place where he was was quiet and remote, so even if he gained something every day, how much could it be? People who respected and believed in him passed by and said to him, 'The bustling place of Gucheng in the west of the city, why do you abandon that place and come here?' Fushang replied, 'Getting one or two coins is enough, why do you need so much?' Zhao Zhongshu, the prefect of Lingzhou, was always a cruel official. Hearing about Fushang, he went to test him. He rode past him, pretending to drop a string of coins on the ground, and left without looking back. Fushang looked at the scriptures with a calm expression. Zhao Zhongshu went a little further, and sent someone back to look for the money he had dropped on the ground. Fushang didn't ask at all. Zhao Zhongshu immediately returned himself and questioned Fushang, 'Did you see me drop money on the ground?' Fushang said, 'I saw it.' Zhao Zhongshu asked, 'Where is the money now?'
何在。曰見一人取去。曰汝終日此坐。莫能得一錢。偶有貫錢。可取。不取而聽他人取之。則汝用心何如。曰我無是物。又惡敢妄認哉。仲舒曰。汝身上袈裟。予我。得否。富隨疊而與之。且曰。公能持去。將復有施者。可謂得失一致。仲舒下馬。禮謝曰。弟子家世仕周。逮茲三代矣。而所見僧。不啻千萬。然少不貪者。聞名故謁。非有他也。請往陵州供養。富曰。甚善。愿公慈恕政治。以安百姓。則所以施貧道者多矣。尚奚待夫四事哉。仲舒嘆息辭去。富亦尋遁。后益州人蘇相者。遇之揚州。其顏貌常如年五十者。
隋明芬
相人也。當齊時。西竺耶舍三藏。以傳譯之學。名天下。芬志慕之。於是請教。而師事焉。開皇之初。四海混一。詔與梵僧。對翻法本。而職專檢失。仁壽置塔于慈州之石窟山。詔送舍利以往。不敢忽□。
隋法韻
蘇之陳氏子。博學有操守。既窮孔老諸書。下逮子集。若王僧孺等所撰碑誌。莫不憶持之。尤工席上經唄。齋導待之。而備古導文百餘卷。經聲哀囀七百餘契。尤所通暢。以故邀延者疊至。奔走赴應。日不暇給。年三十。乃于正旦。悉痛斷。不復事。即覽華嚴。能覆誦。無脫謬。俄依棲霞。受禪法。又往參泰岳靈巖。行般舟三昧。暇則汲水破薪。掃除廊廡。
【現代漢語翻譯】 現代漢語譯本： 問：錢在哪裡？ 答：看見一個人拿走了。 問：你整天坐在這裡，也沒能得到一個錢。偶爾有串錢，可以拿，卻不拿而聽任他人拿走，那麼你用心如何呢？ 答：我沒有這東西，又怎敢胡亂認領呢？ 仲舒說：你身上的袈裟，給我，可以嗎？ 富隨即將袈裟疊好給了他，並且說：您能拿去，將來還會有佈施的人。 可謂得失一致。 仲舒下馬，行禮感謝說：弟子家世代在周朝為官，到如今已經三代了，而我所見過的僧人，不止千萬，然而很少有不貪婪的。聽聞您的名聲所以來拜見，沒有其他的目的。 請允許我前往陵州供養您。 富說：很好。希望您以慈悲寬恕之心治理政事，以安定百姓，那麼施捨給貧道的就多了，又何必等待那四事供養呢？ 仲舒嘆息著告辭離去，富也隨即隱遁了。後來益州人蘇相，在揚州遇到了他，他的容貌常常像五十歲的樣子。
隋朝的明芬（人名） 是一位相面的人。當北齊的時候，西竺耶舍三藏（印度僧人，精通佛法）以翻譯佛經的學問聞名天下。明芬仰慕他，於是請求教導，並以老師的禮節侍奉他。開皇初年，天下統一，皇帝下詔讓他與梵僧一起翻譯佛經，而他的職責是專門檢查錯誤。仁壽年間在慈州的石窟山建造佛塔，皇帝下詔送舍利前往，他不敢疏忽。
隋朝的法韻（人名） 是蘇（地名）的陳氏之子，博學有操守。他既精通儒家和道家的書籍，下至諸子百家之集，像王僧孺等人所撰寫的碑文墓誌，沒有不記得的。尤其擅長席上的經唄（佛教歌曲），齋戒時引導眾人，準備了古代引導文一百多卷，經聲哀婉動聽有七百多處。尤其精通這些。因此邀請他的人很多，奔走應酬，每天都忙不過來。三十歲時，于正月初一，全部痛下決心斷絕，不再從事這些事情。隨即閱讀《華嚴經》，能夠背誦，沒有脫漏錯誤。不久依附棲霞寺，接受禪法。又前往參拜泰岳靈巖寺，修行般舟三昧（一種禪修方法）。空閑時就汲水劈柴，打掃廊道。
【English Translation】 English version: Asked: Where is the money? Answered: Saw a person take it away. Asked: You sit here all day, and haven't been able to get a single coin. Occasionally there's a string of coins that can be taken, but you don't take it and allow others to take it. What is your intention? Answered: I don't have this thing, so how dare I falsely claim it? Zhongshu said: The kasaya (Buddhist robe) on your body, can you give it to me? Fu immediately folded the kasaya and gave it to him, and said: You can take it, and in the future there will be donors. It can be said that gain and loss are consistent. Zhongshu dismounted, bowed and thanked him, saying: My family has been officials in the Zhou dynasty for three generations, and I have seen no less than tens of millions of monks, but few are not greedy. I heard of your reputation so I came to visit, with no other purpose. Please allow me to go to Lingzhou to support you. Fu said: Very good. I hope you will govern with compassion and forgiveness to pacify the people, then there will be many who donate to the poor monk, so why wait for the four kinds of offerings? Zhongshu sighed and took his leave, and Fu also disappeared. Later, Su Xiang from Yizhou met him in Yangzhou, and his appearance was always like that of a fifty-year-old.
Mingfen (personal name) of the Sui Dynasty was a physiognomist. During the Northern Qi Dynasty, the Tripitaka Master Yeshe (Indian monk, proficient in Buddhism) of West India was famous throughout the world for his knowledge of translating Buddhist scriptures. Mingfen admired him, so he asked for instruction and served him as a teacher. At the beginning of the Kaihuang era, the world was unified, and the emperor ordered him to translate Buddhist scriptures with the Sanskrit monks, and his duty was to specifically check for errors. During the Renshou era, a pagoda was built on the Shiku Mountain in Cizhou, and the emperor ordered the relics to be sent there, which he did not dare to neglect.
Fayun (personal name) of the Sui Dynasty was the son of the Chen family of Su (place name), learned and principled. He was proficient in Confucian and Taoist books, down to the collections of various philosophers, and he remembered all the inscriptions and epitaphs written by Wang Sengru and others. He was especially good at chanting Buddhist songs at feasts, guiding the public during fasts, and preparing more than a hundred volumes of ancient guiding texts, with more than seven hundred melodious and moving Buddhist chants. He was especially proficient in these. Therefore, many people invited him, and he was busy responding to invitations every day. At the age of thirty, on the first day of the new year, he resolutely cut off all these activities and no longer engaged in them. He then read the Avatamsaka Sutra (Flower Garland Sutra), and was able to recite it without omissions or errors. Soon he attached himself to Qixia Temple and received Chan (Zen) teachings. He also went to Mount Tai Lingyan Temple to practice the Pratyutpanna Samadhi (a meditation method). In his spare time, he drew water, chopped firewood, and swept the corridors.
晚歸鄉里。會浮石名像燒燼。無復存。韻欲再圖。不委相量。遂于置像故基。禮八萬四千塔。以求感應。忽遇野姥。得書一卷。偶視之。則像之因緣度樣也。因一依而造之。大獲徴驗。又嘗居海中陽虎島。颶風鬼物。燕寂自若。日中麻麥。寒署布艾。死不變。仁壽四年也。春秋三十五。
隋法順
京師之延興寺僧也。后住江州廬山東林寺。仁壽中。詔即其地置塔。葬舍利。
隋明馭
瀛人也。學精涅槃攝論。開皇八年。益從遷師咨扣。其所造詣。未易量也。性弘恕。或怒詬之。無忤容。住無漏寺。負笈之徒。肩駢跡累。仁壽詔。送舍利于濟州崇梵寺。施者山積雲委。用以構塔。無所欠。
隋智果
會稽剡人。材美有志節。誦法華經。知大義。尤玩文筆。時人頗推重焉。字畫逼右軍。煬帝在晉邸。或以其書上。召令揮灑。果難之。嘆曰。吾出家人。乃為王門役耶。詭以目昏辭之。王怒囚之江都。使守寶臺經藏。及入正東宮。出巡江都。因上太子東巡頌。其序略曰。智果振衣出俗。慕義游梁。感昔日之提獎。喜今晨之嘉慶。遂下令釋之。賜錢一萬。金鐘二。召入京師。居慧日寺。終東都。
隋靖嵩
生涿郡固安之張氏。十五歲出家。有沙門靖融。秦究雜心。兼通大小經
【現代漢語翻譯】 晚上回到家鄉。發現浮石寺（Fushi Temple）的名人雕像被燒燬，什麼也沒留下。韻公（Yun Gong）想要重新制作，但不知道該如何衡量。於是在放置雕像的原址，禮拜八萬四千座塔，以求得感應。忽然遇到一位鄉野老婦，得到一卷書。偶然一看，原來是雕像的因緣和圖樣。於是完全按照書中的內容重新制作，效果非常好。又曾經住在海中的陽虎島（Yanghu Island），即使遇到颶風和鬼怪，也能安靜自在。每天食用麻麥，穿著寒暑布衣，直到去世都沒有改變。去世時是仁壽四年，享年三十五歲。
隋朝法順（Fashun）： 是京城延興寺（Yanxing Temple）的僧人。後來住在江州廬山東林寺（Donglin Temple）。仁壽年間，皇帝下詔在他居住的地方建造佛塔，安葬舍利。
隋朝明馭（Mingyu）： 是瀛州人。精通《涅槃經》（Nirvana Sutra）和《攝大乘論》（She Dasheng Lun）。開皇八年，跟隨益公（Yi Gong）學習請教。他的造詣深不可測。性格寬宏大量，即使有人憤怒地責罵他，他也能容忍。住在無漏寺（Wulou Temple），前來求學的僧人絡繹不絕。仁壽年間，皇帝下詔將舍利送到濟州崇梵寺（Chongfan Temple）。佈施的財物堆積如山，用來建造佛塔，沒有任何短缺。
隋朝智果（Zhiguo）： 是會稽剡縣人。才華出衆，有志向和節操。誦讀《法華經》（Lotus Sutra），明白其中的大義。尤其喜歡文學寫作，當時的人們非常推崇他。他的書法逼近王羲之（Wang Xizhi）。隋煬帝（Emperor Yang of Sui）還在晉王府時，有人將他的書法呈上。隋煬帝召他來揮毫潑墨，智果推辭了。他嘆息道：『我是一個出家人，難道要為王府效力嗎？』於是假裝眼睛昏花推辭。隋煬帝憤怒地將他囚禁在江都（Jiangdu），讓他看守寶臺經藏。等到隋煬帝進入東宮，出巡江都時，智果獻上了《太子東巡頌》。其中的序言大概是說：智果擺脫世俗，仰慕道義遊歷到梁朝，感謝昔日的提拔和獎掖，欣喜今天的嘉慶。於是隋煬帝下令釋放了他，賞賜錢一萬，金鐘二個。召他入京，居住在慧日寺（Hui Ri Temple），最終在東都（Luoyang）去世。
隋朝靖嵩（Jingsong）： 出生于涿郡固安縣的張氏。十五歲出家。跟隨沙門靖融（Jingrong）學習，精通《雜心論》（Za Xin Lun），兼通大小乘經典。
【English Translation】 Returning to his hometown late, he found the famous statue of Fushi Temple (Fushi Temple) burned to ashes, with nothing remaining. Yun Gong (Yun Gong) wanted to recreate it but didn't know how to proceed. So, at the original site where the statue was placed, he paid homage to eighty-four thousand pagodas, seeking a response. Suddenly, he encountered an old woman from the countryside who gave him a scroll. Upon casually looking at it, he discovered it contained the causes and conditions and the design of the statue. Therefore, he recreated it entirely according to the scroll, and the results were remarkably effective. He also once resided on Yanghu Island (Yanghu Island) in the sea, and even in the face of hurricanes and ghosts, he remained calm and undisturbed. He ate hemp and wheat daily, wore coarse clothing suitable for both hot and cold weather, and remained unchanged until his death. He passed away in the fourth year of Renshou, at the age of thirty-five.
Sui Dynasty Fashun (Fashun): He was a monk of Yanxing Temple (Yanxing Temple) in the capital. Later, he resided at Donglin Temple (Donglin Temple) on Mount Lu in Jiangzhou. During the Renshou era, the emperor ordered the construction of a pagoda at his residence to bury the relics.
Sui Dynasty Mingyu (Mingyu): He was a native of Yingzhou. He was proficient in the Nirvana Sutra (Nirvana Sutra) and the She Dasheng Lun (She Dasheng Lun). In the eighth year of Kaihuang, he followed Yi Gong (Yi Gong) to study and consult. His attainments were immeasurable. He was magnanimous, and even when someone angrily scolded him, he remained tolerant. He resided at Wulou Temple (Wulou Temple), and the monks who came to study were countless. During the Renshou era, the emperor ordered the relics to be sent to Chongfan Temple (Chongfan Temple) in Jizhou. The offerings piled up like mountains and were used to build the pagoda, with nothing lacking.
Sui Dynasty Zhiguo (Zhiguo): He was a native of Shan County in Kuaiji. He was talented, ambitious, and principled. He recited the Lotus Sutra (Lotus Sutra) and understood its profound meaning. He especially enjoyed literary writing, and people at the time highly respected him. His calligraphy approached that of Wang Xizhi (Wang Xizhi). When Emperor Yang of Sui (Emperor Yang of Sui) was still the Prince of Jin, someone presented his calligraphy. Emperor Yang summoned him to wield the brush, but Zhiguo declined. He sighed, 'I am a monk, must I serve the royal court?' So he feigned blurred vision to decline. Emperor Yang angrily imprisoned him in Jiangdu (Jiangdu), making him guard the Baotai Sutra Repository. When Emperor Yang entered the Eastern Palace and toured Jiangdu, Zhiguo presented the 'Ode to the Crown Prince's Eastern Tour.' The preface roughly stated: Zhiguo cast off the secular world, admired righteousness, and traveled to the Liang Dynasty, grateful for the past promotion and encouragement, and rejoicing in today's auspicious occasion. So Emperor Yang ordered his release, awarding him ten thousand coins and two golden bells. He summoned him to the capital, residing at Hui Ri Temple (Hui Ri Temple), and eventually passed away in Dongdu (Luoyang).
Sui Dynasty Jingsong (Jingsong): He was born into the Zhang family of Gu'an County in Zhuojun. He became a monk at the age of fifteen. He followed the monk Jingrong (Jingrong), mastering the Za Xin Lun (Za Xin Lun), and was proficient in both Hinayana and Mahayana scriptures.
論。嵩始依之。每以奧義問融。融莫知所答。因勸使往京鄴受學。曰必成大器。既登具。從太學寺融智律師。究涅槃十地論。尋詣暉云二律師所求誨。唯未遑詳閱小乘為恨。復就道猷法誕二論主。探討成雜。凡婆沙迦延舍利弗等。皆旁通博攬。聲名藉甚。齊瑯邪王深加器重。每春聚徒設席。奉為法主。以勵後學。屬周氏之變。遂偕玄侶法貴法侃等。三百餘僧。渡江。時宣帝遣侍中袁憲。至京口禮接。繼遣駙馬蔡凝。宣旨云。至人以身許道。法師等。義明治亂。歸寄有敘。深可嘉尚。宜於都郭大寺安置。所司供給。務令周洽。於是僧正使嵩貴對弘。聽眾餘五百。會天竺真諦三藏。既譯攝舍二論。而未之講授。法門法泰。獨得其傳。嵩咨決數年。遂臻壺奧。自佛性中邊無相唯識異執等。四十餘部。其實則二部所區分也。隋開皇十年北還。詔改前京兆王寺。為崇聖。以居之。專開攝論。撰攝論疏六卷。雜心疏五卷。九識三藏三聚戒。二生死等玄義。行世。煬帝在蕃邸。出填揚越。立四道場。嘗召嵩。嵩不起。及御宸極召之。亦固辭。門人問其故。曰沙門名解脫。何返自累如此。吾昔游兩都。屢加勞役。雖內道場。不如物外。故其誦修。垂三十載。精苦猶一日。其手按膝跪。扣頭之跡。久而宛爾不滅。性愛文藻。樂泉石。大業
十年卒。壽七十有八。
隋慧瓚
滄州王氏子也。壯年出家。志慕高遠。受具后。聽毗尼于定州黌宇。每講至財利。則法師欲以為難即制斷。瓚聞而薄之。時幞中有錢三百。輒棄去。自爾終身不言財利。周氏之虐。避地江南。開皇間北歸。居趙州西封之龍山。引攝學徒。以離著御心。身服頭陀。行蘭若法。方來之士。盈二千指。而譽藹河朔。秦王俊填並部。構開化寺。召瓚主寺任。而治眾一崇定業。尤嚴於布薩。弟子明胤禪師遵守罔或怠。晚還鄴受徒。殊克自振。及京師建禪定寺。以追度獻后。詔與名德數久之。或邀居終南山之龍池寺。請益者駢集。俄卒于山舍。春秋九十有二。大業三年九月也。弟子志超。見別傳。
隋慧常
京兆人。住日嚴寺。其為梵唄。能卻嚩弄響。使聲發喉中而唇舌不動。與人並立。非素所識者。誠莫之推撿也。自文皇逮煬帝。雖法事之隆一致。而唄學則有家風之異。不相推許。至於常。則推心喪膽。稱善而已。眾有欲效之者。率莫能及。晚入東都。玄感之叛。強常為主齊。會玄感敗走。匿關陜間。或謂其嘗非斥國家。詔捕得械送東都。至莎柵。客止之曰。毋往且見戮。常謝曰。宿債可逃邪。竟就死。年四十餘 又有道英神爽者。道英喉顙偉壯。詞氣雄遠。若夫數萬
【現代漢語翻譯】 現代漢語譯本 十年後去世，享年七十八歲。
隋朝慧瓚（Huì Zàn）
是滄州王氏的兒子。年輕時出家，志向高遠。受具足戒后，在定州黌宇聽聞毗尼（Píní，戒律）。每次講到財利，法師就想以難以禁止來制止。慧瓚聽了很輕視他。當時幞（fú，包袱）中有三百錢，就全部丟棄。從此終身不談財利。周氏暴虐時，到江南避難。開皇年間回到北方，住在趙州西封的龍山。引導招收學徒，用不執著來駕馭內心。自身穿著頭陀（Tóu Tuó，苦行僧）的衣服，奉行蘭若（Lán Ruò，寂靜處）的修行方法。從四方來的人，多達兩千多人，名聲傳遍了河朔（Hé Shuò，黃河以北地區）。秦王俊鎮守并州，建造開化寺，召請慧瓚主持寺務。治理僧眾一心崇尚禪定。尤其嚴格地進行布薩（Bù Sà，每半月誦戒儀式）。弟子明胤禪師遵守不懈怠。晚年回到鄴（Yè，地名）地收徒，特別能夠自我奮發。等到京師建造禪定寺，爲了追薦獻后，詔令慧瓚與有名望的僧人一起主持。有人邀請他居住在終南山的龍池寺，請教的人很多。不久在山捨去世，享年九十二歲，時間是大業三年九月。弟子志超，見於其他傳記。
隋朝慧常（Huì Cháng）
是京兆人，住在日嚴寺。他唱梵唄（Fàn Bài，佛教歌曲），能夠消除嚩弄（pó nòng，不清楚具體含義，此處保留音譯）的雜音，使聲音從喉嚨發出而嘴唇和舌頭不動。與人並排站立，如果不是平時認識的人，確實無法分辨出來。從文皇（Wén Huáng，隋文帝）到煬帝（Yáng Dì，隋煬帝），雖然法事的隆重程度一致，但唱唄的學派卻有各自的風格差異，互不推崇。但對於慧常，則推心置腹，讚歎不已。眾人有想效仿他的，大多不能達到。晚年進入東都（Dōng Dū，洛陽）。李玄感（Lǐ Xuán Gǎn）叛亂時，強迫慧常擔任主齊。適逢李玄感兵敗逃走，藏匿在關陜（Guān Shǎn，函谷關以西地區）一帶。有人說他曾經誹謗國家，朝廷下詔逮捕，用刑具押送到東都。到達莎柵（Shā Zhà，地名）時，有客人勸阻他說：『不要去，將會被殺。』慧常謝絕說：『宿世的罪業可以逃脫嗎？』最終就義而死，年四十多歲。還有道英（Dào Yīng），神采英爽。道英的喉嚨和嗓音雄壯，言辭氣勢雄遠。至於幾萬……
【English Translation】 English version He passed away after ten years, at the age of seventy-eight.
Sui Dynasty: Huì Zàn (慧瓚) (wisdom-clear)
He was the son of the Wang family of Cāng Prefecture. He left home in his youth, aspiring to great heights. After receiving the full precepts, he listened to the Vinaya (Píní, discipline) at the Hóngyǔ School in Dìng Prefecture. Whenever the lectures touched upon wealth and profit, the Dharma master would try to restrict it as something difficult to control. Huì Zàn heard this and looked down upon him. At that time, he had three hundred coins in his pouch (fú, a cloth wrapper), which he discarded entirely. From then on, he never spoke of wealth or profit for the rest of his life. During the tyranny of the Zhōu, he sought refuge in Jiangnan. During the Kaihuang era of the Sui, he returned north and resided on Dragon Mountain in Xīfēng, Zhào Prefecture. He guided and gathered students, using non-attachment to govern the mind. He wore the clothes of a Dhūta (Tóu Tuó, ascetic) and practiced the methods of an Aranya (Lán Ruò, quiet place). Those who came from all directions numbered over two thousand, and his reputation spread throughout Hé Shuò (the area north of the Yellow River). Prince Jùn of Qín, stationed in Bīng Prefecture, built Kaihua Temple and summoned Huì Zàn to preside over the temple affairs. He governed the Sangha with a focus on Samadhi (meditative concentration). He was particularly strict in the observance of Posadha (Bù Sà, bi-monthly recitation of precepts). His disciple, Dhyana Master Míng Yìn, followed these practices without negligence. In his later years, he returned to Yè (place name) to receive disciples, showing remarkable self-improvement. When the Chan Ding Temple was built in the capital to honor Empress Xiàn, he was summoned along with other eminent monks to oversee it. Some invited him to reside at Dragon Pool Temple on Mount Zhongnan, where many came to seek his teachings. He passed away shortly after in a mountain hermitage at the age of ninety-two, in the ninth month of the third year of the Daye era. His disciple Zhì Chāo is mentioned in another biography.
Sui Dynasty: Huì Cháng (慧常) (wisdom-constant)
He was a native of Jīngzhào, residing at Rìyán Temple. His chanting of Sanskrit hymns (Fàn Bài, Buddhist hymns) was able to eliminate the noise of pó nòng (unclear meaning, transliteration retained), making the sound come from the throat without moving the lips or tongue. Standing next to him, even those who did not know him well could not discern how he did it. From Emperor Wén (Wén Huáng, Emperor Wen of Sui) to Emperor Yáng (Yáng Dì, Emperor Yang of Sui), although the grandeur of the Dharma services was consistent, the schools of chanting had their own distinct styles, which they did not promote mutually. However, regarding Huì Cháng, they were sincere and praised him without reservation. Many who tried to imitate him were unable to achieve the same level. In his later years, he entered the Eastern Capital (Dōng Dū, Luoyang). During the rebellion of Lǐ Xuán Gǎn, Huì Cháng was forced to serve as the chief of the rebels. When Lǐ Xuán Gǎn was defeated and fled, hiding in the Guān Shǎn (area west of Hangu Pass), someone said that he had once slandered the state. The court issued an edict to arrest him, and he was sent to the Eastern Capital in shackles. When he arrived at Shā Zhà (place name), a guest stopped him and said, 'Do not go, you will be killed.' Huì Cháng declined, saying, 'Can one escape from past debts?' He ultimately met his death, at the age of forty-plus. There was also Dào Yīng, who was spirited and bright. Dào Yīng's throat and voice were strong, and his words were powerful and far-reaching. As for tens of thousands...
眾中。猶能以音吐高出。興善殿基闊十畝。窗欞門扇。高大厚重。不易動搖。英引眾繞旋。餘響所至。皆為震撼。
爽工游嚩。聯綿曲折。奢促愜心。並居興善寺 貞觀中。豫州照機寺曇寶禪師者。辟榖練形。戒行無玷。年六十許。帝講觀音經開導士俗。而韻調歡亮。特異凡倫。每靜夜。于寺塔基上贊禮。其語言文字週三十里。聞者歷歷可辨。
隋慧辨
齊人。住泰山靈巖寺。大業中。年逾七十矣。與同里神辨。來游襄部。其學研究天文地理。預陳休咎。其驗如神。嘗謂。禪居寺。固盡山勢。奈何於前起閣。招致諠諍。後果不誣。有俗士。請視墳塋。周曆原阜。指一所曰。此可以足食豐財。入土三尺。當獲粟一升。又一丈。則當獲五色文石二片。皆如其言。遂以葬。故其家殷盛至今。且未嘗一夕廢觀宿度云。昔裕法師。每謂予以晉之道安。亦妙斯術。其注素女經。最為切要。獨恨失其本耳。時一僧偶獲以獻。日披攬不小置。嘆曰。世以彌天目安。吾始凝之。今而後斯信。此雖四紙。綜括無遺。時方太陰犯井。遽曰。井楚分野。太陰水徴。楚其被水乎。未幾漢江大漲。襄城之不沒者僅一板。
儒者袁山松。聞其該博。造之以論子云太玄輔嗣易。辨曰。揚王之道。似未甚淵奧。松山勃然變色。以
【現代漢語翻譯】 現代漢語譯本：大眾之中，他仍然能夠以高亢的聲音脫穎而出。興善殿的地基寬闊達十畝，窗欞門扇高大厚重，不易動搖。英帶領眾人繞殿旋轉，餘音所到之處，都為之震動。 爽工游嚩的音調，聯綿曲折，舒緩急促都令人滿意。他們都住在興善寺。貞觀年間，豫州照機寺的曇寶禪師，通過辟榖來修煉身形，戒律清凈沒有瑕疵，年紀六十多歲。皇帝講解《觀音經》來開導士人和百姓，而他的韻調歡快明亮，特別與衆不同。每當寂靜的夜晚，他在寺塔的基座上讚頌禮拜，他的語言文字能夠傳到周圍三十里的地方，聽到的人都能夠清晰地辨別。 隋朝的慧辨禪師，是齊國人，住在泰山靈巖寺。大業年間，年紀已經超過七十歲。他和同鄉神辨一起來到襄部遊歷。他的學問研究天文地理，能夠預先陳述吉兇禍福，應驗得像神一樣。他曾經說：『禪居寺，本來佔據了山勢的優勢，奈何在前面建造樓閣，招致爭端。』後來果然應驗了。有位鄉紳，請他去看墓地，他走遍了山丘，指著一個地方說：『這裡可以使人衣食豐足，財源廣進。挖入土三尺，應當獲得一升粟米；再挖一丈，就應當獲得兩片五色文石。』都像他說的那樣。於是就用那塊地埋葬了，所以他家殷實富裕直到現在。而且他未曾有一天晚上停止觀察星象和推算曆法。』 過去裕法師，常常對我說，晉朝的道安法師，也很擅長這種技藝。他註釋的《素女經》，最為重要。只遺憾遺失了原本。』當時有個僧人偶然得到並獻給他，他每天翻閱，不敢輕易放下，感嘆道：『世人都用彌天來安定我，我開始還懷疑。現在之後才相信。這雖然只有四張紙，卻概括無遺。』當時正值太陰星侵犯井宿，他立刻說：『井宿是楚地的分野，太陰星是水的象徵，楚地恐怕要被水淹了。』沒過多久，漢江大漲，襄陽城沒有被淹沒的地方只有一塊木板。 儒生袁山松，聽說他學識淵博，就去拜訪他，與他討論揚雄的《太玄》和王弼的《易經》。慧辨說：『揚雄和王弼的學說，似乎還不夠深奧。』袁山松勃然大怒，臉色大變。
【English Translation】 English version: Among the crowd, he was still able to stand out with his loud voice. The foundation of the Xing Shan Hall was ten acres wide, and the window lattices and door panels were tall, large, thick, and not easily shaken. Ying led the crowd to circle around the hall, and the reverberations shook everything around. The tones of 'Shuang Gong You Po' were continuous and winding, with both slow and fast tempos being pleasing. They all resided in Xing Shan Temple. During the Zhenguan era, Chan Master Tan Bao of Zhaoji Temple in Yu Prefecture, cultivated his body through fasting, and his observance of precepts was flawless. He was over sixty years old. The emperor lectured on the 'Avalokitesvara Sutra' to enlighten scholars and commoners, and his melodies were joyful and bright, particularly extraordinary. Every quiet night, he would chant praises on the base of the temple pagoda, and his words could be heard thirty miles around, clearly distinguishable by those who heard them. Hui Bian, of the Sui Dynasty, was a native of Qi, residing in Lingyan Temple on Mount Tai. During the Daye era, he was over seventy years old. He and his fellow villager, Shen Bian, came to Xiangbu for sightseeing. His learning involved the study of astronomy and geography, and he could predict good and bad omens, which were as accurate as if he were a deity. He once said, 'Chanju Temple inherently occupies the advantage of the mountain's terrain, but why build a pavilion in front of it, inviting disputes?' Later, it indeed came true. A local gentleman asked him to look at a burial site. He traversed the hills and pointed to a spot, saying, 'This place can provide abundant food and wealth. Dig three feet into the ground, and you should obtain a liter of millet; dig another ten feet, and you should obtain two pieces of five-colored patterned stones.' Everything happened as he said. Therefore, his family has been prosperous until now. Moreover, he never ceased observing the stars and calculating the calendar for even one night. 'In the past, Dharma Master Yu often told me that Dao An of the Jin Dynasty was also skilled in this art. His commentary on the 'Classic of the Plain Woman' is the most important. It is only regrettable that the original was lost.' At that time, a monk accidentally obtained it and presented it to him. He read it every day, not daring to put it down lightly, and sighed, 'The world uses Mitian to reassure me, and I began to doubt it. Now I believe it. Although this is only four sheets of paper, it summarizes everything without omission.' At that time, when the Taiyin star was invading the Jing constellation, he immediately said, 'The Jing constellation is the division of Chu, and the Taiyin star is a symbol of water. Chu is probably going to be flooded.' Before long, the Han River rose greatly, and only a plank of Xiangyang City was not submerged. The Confucian scholar Yuan Shansong, hearing of his extensive knowledge, visited him to discuss Yang Xiong's 'Tai Xuan' and Wang Bi's 'Book of Changes'. Hui Bian said, 'The doctrines of Yang Xiong and Wang Bi do not seem to be very profound.' Yuan Shansong was furious, and his face changed color.
辨為嫉賢。辨曰。公何信古之過。然未睹其謬耳。因為舉太玄而貶駁焉。
性好爐火。得錢則市丹砂鉛汞物。或語以當慎出入。宜防盜。辨曰。無畏也。推盜之法。必以遁甲六丁。月朔加氣。今如此。無畏也。
義寧中。南遊嶺表。不知所終。
隋洪林
太原人。氏族則未詳也。少入道。住并州大興國寺。一室獨處。積五十年。除飲食便利外。其餘將迎足未嘗逾閾。然氣貌都雅。操履靜退。見者嚴憚之。故其寺僧雖多。莫不仰以為模揩焉。武德間卒。壽八十。
唐智周
字圓朗。姓趙氏。其先徐州下邳人。晉渡江。徙婁縣之曲阜。性姿超邈。小學之歲。事流水寺滔法師出家。服勤左右。無怠寸陰。未幾。負笈趨大莊嚴爝法師。以理前業。為留一紀。未愜所懷。逮金陵失守。海㝢混一。自爾東歸。開弘大法。久之徙居馬鞍山慧聚寺。而晦跡焉。俄復出山。利濟群眾。既而江都發難。天下土崩。乃泛然無系。而與道俱。武德五年七月五日。以疾終於天䇿城南。武州刺史薛士通舍。春秋六十有七。是年十一月二十日。途路夷靜。弟子法度等。始克奉柩。歸於山中。貞觀四年二月十五日。弟子慧滿等。設圓墳于西嶺以葬。惟周靜研心性。遠謝識情。提獎後昆。崇尚先達。兼善圖史篇什。
【現代漢語翻譯】 現代漢語譯本 辨駁斥別人是嫉妒賢能。辨反駁說：『您為什麼如此相信古人，這不過是沒有看到他們的錯誤罷了。』於是列舉《太玄》（Tai Xuan，一部哲學著作）來貶低駁斥它。
他喜歡擺弄爐火。得到錢就購買丹砂、鉛、汞之類的東西。有人告訴他應該小心出入，提防盜賊。辨說：『不用害怕。推算盜賊的方法，必定要用到遁甲六丁（Dunjia Liuding，一種占卜術），按照每月初一加上節氣來推算。現在這樣，不用害怕。』
義寧年間（Yining，隋朝年號），他南遊嶺表（Lingbiao，指五嶺以南的地區），不知最終去了哪裡。
隋朝的洪林（Honglin）
是太原人。他的氏族不詳。年少時出家，住在并州大興國寺（Da Xingguo Temple, in Bingzhou）。獨自住在一個房間里，長達五十年。除了飲食和大小便之外，他的腳從未跨出房門。然而，他的氣度和容貌都很文雅，操守清靜退隱。見到他的人都敬畏他。因此，寺里的僧人雖然很多，都仰慕他，以他為榜樣。武德年間（Wude，唐朝年號）去世，享年八十歲。
唐朝的智周（Zhizhou）
字圓朗（Yuanlang），姓趙。他的祖先是徐州下邳人。晉朝時渡江，遷居到婁縣的曲阜。他天資超脫，在開始學習的年紀，就在流水寺（Liushui Temple）跟隨滔法師（Tao Fashi）出家。勤勞地服侍左右，沒有絲毫懈怠。不久，就揹著書箱去大莊嚴寺（Da Zhuangyan Temple）拜訪爝法師（Jue Fashi），以研究以前的學業，在那裡停留了十二年。但沒有完全滿足自己的心願。等到金陵（Jinling，南京）失守，天下統一。從此向東返回，開始弘揚大法。很久以後，遷居到馬鞍山慧聚寺（Huiju Temple, in Ma'anshan），隱居起來。不久又出山，利益大眾。不久江都（Jiangdu，揚州）發生叛亂，天下大亂。於是他隨波逐流，與道同行。武德五年七月五日，因病在天策城南（Tian Ce City，南昌）的武州刺史薛士通（Xue Shitong）的住所去世，享年六十七歲。這年十一月二十日，道路平靜，弟子法度（Fadu）等人，才得以護送靈柩，返回山中。貞觀四年二月十五日，弟子慧滿（Huiman）等人，在西嶺設定墳墓安葬。智周潛心研究心性，遠離世俗的情感，提拔後輩，崇尚先達。兼擅長圖畫、歷史和詩歌。
【English Translation】 English version Bian refuted others, accusing them of being jealous of the talented. Bian retorted, 'Why do you so blindly believe in the ancients? It's only because you haven't seen their mistakes.' Thereupon, he cited the Tai Xuan (Tai Xuan, a philosophical work) to belittle and refute it.
He enjoyed tinkering with the furnace. Upon receiving money, he would buy cinnabar, lead, mercury, and the like. Someone told him that he should be careful when going out and coming in, and to guard against thieves. Bian said, 'There's nothing to fear. The method of calculating thieves must involve Dunjia Liuding (Dunjia Liuding, a divination technique), adding the seasonal energy to the first day of the month. As it is now, there's nothing to fear.'
During the Yining period (Yining, an era name of the Sui Dynasty), he traveled south to Lingbiao (Lingbiao, the region south of the Five Ridges), and his final whereabouts are unknown.
Honglin (Honglin) of the Sui Dynasty
Was a native of Taiyuan. His clan is unknown. He became a monk at a young age and lived in the Da Xingguo Temple (Da Xingguo Temple, in Bingzhou), living alone in a room for fifty years. Apart from eating, drinking, and relieving himself, his feet never crossed the threshold. However, his demeanor was elegant, and his conduct was quiet and reclusive. Those who saw him were in awe of him. Therefore, although there were many monks in the temple, they all admired him and took him as a model. He died during the Wude period (Wude, an era name of the Tang Dynasty) at the age of eighty.
Zhizhou (Zhizhou) of the Tang Dynasty
His courtesy name was Yuanlang (Yuanlang), and his surname was Zhao. His ancestors were from Xiapi in Xuzhou. During the Jin Dynasty, they crossed the river and moved to Qufu in Lou County. He was exceptionally talented. At a young age, he became a monk at Liushui Temple (Liushui Temple), following the Dharma Master Tao (Tao Fashi). He diligently served him, without the slightest negligence. Before long, he carried his books to Da Zhuangyan Temple (Da Zhuangyan Temple) to visit Dharma Master Jue (Jue Fashi) to study his previous studies, staying there for twelve years. But he did not fully satisfy his aspirations. When Jinling (Jinling, Nanjing) fell and the world was unified, he returned east and began to propagate the great Dharma. After a long time, he moved to Huiju Temple (Huiju Temple, in Ma'anshan) on Ma'an Mountain and lived in seclusion. Soon he came out of the mountain again to benefit the masses. Soon after, a rebellion broke out in Jiangdu (Jiangdu, Yangzhou), and the world was in chaos. So he drifted along, walking with the Dao. On the fifth day of the seventh month of the fifth year of Wude, he died of illness at the residence of Xue Shitong (Xue Shitong), the prefect of Wuzhou, south of Tian Ce City (Tian Ce City, Nanchang), at the age of sixty-seven. On the twentieth day of the eleventh month of that year, the roads were peaceful, and his disciples Fadu (Fadu) and others were able to escort his coffin back to the mountains. On the fifteenth day of the second month of the fourth year of Zhenguan, his disciples Huiman (Huiman) and others set up a tomb in the Western Ridge for burial. Zhizhou quietly studied the nature of the mind, distanced himself from worldly emotions, promoted later generations, and admired the predecessors. He was also skilled in painting, history, and poetry.
篆隸草楷。與兄寶愛。並著名南北。而事功之偉。則周莫之讓焉。時有迴向寺沙門道恭。為之贊文。多不載。
唐智命
姓鄭氏。名颋。榮陽望族。世以文章顯命。始仕為羽林騎都尉。旋棄去。聽吉藏法師講三論。及法華等經。歸誠空寂。大業初。僕射楊素見而器之。薦為中書舍人。越王皇泰間。遷御史大夫。王世充既弒越王。僭即尊位。國號鄭。改元開明命。仍以舊官輔政。時唐已受禪。太宗以天䇿兵逼西苑。世充殊窘。於是命與其妻。互相剃髮為僧尼曰。吾愿滿矣。即著伽黎。持錫杖。詣世充曰。鄭颋今出家矣。世充大怒。遣左右斬命。命喜曰。吾愿又滿矣。因遍禮十方佛。口稱般若。索筆書偈。辭世曰。幻生還幻滅。大幻莫過身。安心自有處。求人無有人。遂挹別親故。合目俄頃曰。可下刀矣。逮終顏貌不變。
先是有僧善相。謂命曰。卿頭顱額𩓱。法當富貴。然狼顧。寧能得死於牖下乎。答曰。必如所指則誠獲我心。每見諸人以臥疾死者。精神瞀亂。倏就後世。正亦不如發弘誓願。境觀堅明。刀落氣斷者也。其妻比丘尼。后住洛州寺。
唐玄鑒
澤州高平焦氏子也。年十九。即辭俗。住清化寺。從遠公學經論。靡不採涉。然于涅槃尤淹貫。隋季之亂。所在塔廟皆煨燼。僧侶餒
【現代漢語翻譯】 現代漢語譯本： 周：擅長篆書、隸書、草書、楷書，與他的哥哥一樣才華橫溢，在南北朝時期都很有名氣。但要說功績的偉大，沒有人能超過他。當時有迴向寺的沙門（佛教出家人）道恭，為他寫了贊文，但大多沒有流傳下來。 唐智命： 姓鄭，名颋（tǐng），是榮陽的望族。世代以文章聞名。開始做官時擔任羽林騎都尉，不久就辭官離去，聽吉藏法師講解三論、《法華經》等經典。歸心於空寂之理。大業初年，僕射（官名）楊素見到他后非常器重，推薦他擔任中書舍人。越王皇泰年間，升任御史大夫。王世充弒殺越王后，僭越稱帝，國號為鄭，改年號為開明，智命仍然以舊官職輔佐朝政。當時唐朝已經接受禪讓，唐太宗以天策府的軍隊逼近西苑，王世充非常窘迫。於是智命命令與他的妻子互相剃髮為僧尼，說：『我的願望滿足了。』隨即穿上袈裟，拿著錫杖，去見王世充說：『鄭颋現在已經出家了。』王世充大怒，命令左右侍衛斬殺智命。智命高興地說：『我的願望又滿足了。』於是遍禮十方佛，口中唸誦般若，索要筆墨寫下偈語，辭別世間說：『幻生終究會幻滅，最大的幻象莫過於自身。安心自有去處，求人卻找不到人。』於是與親友告別，合上眼睛一會兒說：『可以下刀了。』直到臨終時，容貌都沒有改變。 先前有位擅長相面的僧人，對智命說：『你的頭顱和額頭，註定要富貴。但是你走路時總是回頭看，難道能安穩地死在臥室裡嗎？』智命回答說：『如果真像您所說的那樣，那就正合我意。每次看到那些因臥病而死的人，精神昏亂，很快就去世了，還不如發下弘大的誓願，心境堅定明朗，在刀落之時斷氣。』他的妻子後來做了比丘尼（佛教女出家人），住在洛州的寺廟裡。 唐玄鑒： 是澤州高平人焦氏的兒子。十九歲時，就辭別世俗，住在清化寺，跟隨遠公學習經論，無不涉獵。尤其對《涅槃經》研究得非常深入。隋朝末年戰亂，各地的佛塔寺廟都被燒燬，僧侶們飢餓難耐。
【English Translation】 English version: Zhou: He excelled in seal script, clerical script, cursive script, and regular script, possessing talent comparable to his elder brother, and was renowned in both the Northern and Southern Dynasties. However, in terms of the greatness of his achievements, none could surpass him. At that time, there was a Shramana (Buddhist monk) named Daogong from Huixiang Temple, who wrote eulogies for him, but most of them have not been preserved. Tang Zhiming: His surname was Zheng, and his given name was Ting, from the prominent Rongyang clan. His family was known for their literary talent for generations. He initially served as a Yulin Cavalry Commandant, but soon resigned and left to listen to Dharma Master Jizang lecture on the Three Treatises and the Lotus Sutra, among other scriptures. He devoted himself to the principle of emptiness and tranquility. In the early years of the Daye era, the Minister Yang Su saw him and greatly admired him, recommending him to serve as a Secretary of the Secretariat. During the reign of King Huangtai of Yue, he was promoted to Censor-in-chief. After Wang Shichong assassinated King Yue and usurped the throne, establishing the state of Zheng with the reign title of Kaiming, Zhiming continued to assist in the government with his former official position. At that time, the Tang Dynasty had already received the abdication, and Emperor Taizong of Tang approached the Western Garden with the army of the Tian Ce Mansion, putting Wang Shichong in a very difficult situation. Thereupon, Zhiming ordered his wife to shave each other's heads to become monks and nuns, saying, 'My wish is fulfilled.' Immediately, he put on the Kasaya (Buddhist robe), held a Khakkhara (Buddhist staff), and went to see Wang Shichong, saying, 'Zheng Ting has now become a monk.' Wang Shichong was furious and ordered his attendants to execute Zhiming. Zhiming happily said, 'My wish is fulfilled again.' Then, he prostrated himself before the Buddhas of the ten directions, recited Prajna (wisdom) in his mouth, and asked for pen and ink to write a Gatha (verse), bidding farewell to the world, saying, 'Illusory birth will eventually vanish, and the greatest illusion is none other than the body itself. There is a place for peace of mind, but no one can be found to seek it.' Then, he bid farewell to his relatives and friends, closed his eyes for a moment, and said, 'You may strike.' Until the end, his appearance did not change. Previously, there was a monk skilled in physiognomy who said to Zhiming, 'Your head and forehead are destined for wealth and nobility. However, you always look back when you walk. How can you die peacefully in your bedroom?' Zhiming replied, 'If it is as you say, then it is exactly what I desire. Every time I see those who die from illness in bed, their minds are confused, and they quickly pass away. It is better to make a great vow, with a firm and clear mind, and to die when the knife falls.' His wife later became a Bhikkhuni (Buddhist nun) and lived in a temple in Luozhou. Tang Xuanjian: He was the son of the Jiao family from Gaoping, Zezhou. At the age of nineteen, he renounced the world and lived in Qinghua Temple, studying scriptures and treatises with Master Yuan, without neglecting anything. He was particularly well-versed in the Nirvana Sutra. During the chaos of the late Sui Dynasty, pagodas and temples everywhere were burned down, and the monks were starving.
瘠。填溝壑。鑒缊麻蔬糲。持守彌厲。歲至登稔。乃歸鄉里。鳩聚營建。以復其故。於是緇素信向。土風為變。且嚴於飲啖。見嗜酒者。輒面諫極言過狀。稍不改。則求其器具碎之。豪族方燕集。聞鑒至。率趨避。每工役。或遺酒肉。使犒勞。則曰。吾寧不起。蓋必不敢以地獄業累人。悉揮去。有長孫義者。嘗致物兩輿。鑒辭之如前說。義怒。思以他事中傷之。夜夢。神人以刀逼。即投懺悔。時疫癘熾甚。死者相枕籍。茍從受戒斷酒肉則免。雖已病。亦尋差。
始李遷日沉酗。后涓滴不入口。謂人曰。吾昔臥病牖下。莫知所濟。幸鑒師偶過。我病因己。自爾畏之如毒蠚。又濩澤縣李錄事死而葬之。且七日。其妻聞有聲曰。計吾世壽。猶可六年。而司命誤。置我鬼錄中。閻王縱令浮游人間。吉兇事無不知。念卿貧窘。茲欲以賣卜為卿利。久之復曰。吾欲往鑒師所聽法。妻乃往張幕帟障蔽屋角。問之應答良酬。鑒開涅槃十地維摩。四時不輟。老而強健。今年八十三。
唐智保
河東人。弱齡入道。不軌流俗。既受具。尤擁節自厲。略涉墳索。酬應玄儒。辭彩爛然。時所嘉尚。律部遐被。寔賴斯人。初住勝光寺。晚住禪定道場。供施豐積。未嘗妄以受用。僧眾四百。同一堂食。瓜菜諸物。人必多取香美者
。保隨得即啖。且留其子。恐傷種相。其知法之詳如此。及投老勝光。行業彌峻。雖直歲灌溉園蔬。亦躬持漉具以往。藁秸之微。必每掇拾。聚斂送竉下。武德之季疾篤。而神氣益明爽。謂其友慧滿曰。吾茲死矣。而識猶不能超勝柰何。滿詰之。答曰。來陰似作守寺神耳。然止在西院佛殿中。吾頻以善法欲離去之。終不可得。言訖而絕。自爾人莫敢輒至其所指之地者。蓋其風威有在也。
唐慧頵
姓李氏。族出隴西。因十一世祖重。以晉都亭侯。南渡為江夏人。頵十歲。師事舅氏光嚴寺明智法師出家。於時陳帝雅重仁王。每歲必選名德。盛開法席。而頵以弱冠。獲預斯倫。其聲光之被可知矣。及天厭陳德。隋運克昌。從蘇州刺史劉權之請。爰處通玄依瑞像。而弘唱焉。隋之季世。避地毗陵之顯靈瑞相二寺。寺有沙門智[((素-糸)*力)/石]智猛。相繼敷闡。方杜威僭號。高祖既定天下。遂徴之入朝。始威猶懷進退。頵為說宿因。威接足嗚咽以別。餘杭沙門道顯法濟等。素稟成實。至是益進所造詣。意有施奉。頵一麾去。無所取。於是就遠行龍泉二寺。飾金銅彌勒像各一軀。坐高一丈五尺。用結再生之緣。貞觀初。又助大德慧儀法師構瑞像殿。未幾。吳縣令陳士。綽邀開法華涅槃。文軸將竟。遽以麈
【現代漢語翻譯】 現代漢語譯本：他總是小心翼翼地保護生命，即使得到魚，也會立刻放生，並且留下小魚，恐怕傷害了魚的種類。他對於佛法的瞭解詳細到如此地步。等到年老時，勝光的修行更加精進。即使是親自灌溉菜園，也一定親自拿著濾水工具前往。就連細小的草莖，也必定每次都撿拾起來，聚集起來送到寺廟的屋檐下。武德年間，他病情嚴重，但是精神卻更加清明爽朗。他告訴他的朋友慧滿說：『我這次要死了，但是意識卻仍然不能超脫，這該怎麼辦呢？』慧滿追問他。他回答說：『來世我好像會做守護寺廟的神罷了，而且只會在西院的佛殿中。我多次想用善法離開那裡，始終不能夠做到。』說完就去世了。從此以後，人們再也不敢輕易到他所說的地方去。大概是因為他的風範和威嚴仍然存在吧。
唐朝的慧頵（Huì Yūn）法師
慧頵法師姓李，家族出自隴西（Lǒngxī，地名）。因為十一世祖李重（Lǐ Zhòng）以晉朝都亭侯的身份，南渡到江夏（Jiāngxià，地名）成為當地人。慧頵十歲時，拜舅舅光嚴寺（Guāngyán Sì）的明智（Míngzhì）法師為師出家。當時陳朝皇帝非常重視《仁王經》，每年必定選拔有名的僧人，盛大地開設講經的法會。而慧頵以年輕的年紀，就能夠參與其中，他的聲望和光芒由此可知。等到上天厭棄陳朝的德行，隋朝的國運昌盛。他接受蘇州刺史劉權之（Liú Quánzhī）的邀請，前往通玄寺（Tōngxuán Sì）依靠瑞像（Ruìxiàng，吉祥的佛像），在那裡弘揚佛法。隋朝末年，他到毗陵（Pílíng，地名）的顯靈寺（Xiǎnlíng Sì）和瑞像寺（Ruìxiàng Sì）避難。寺里有沙門智[((素-糸)力)/石]（Zhì[((素-糸)lì)/shí]）和智猛（Zhìměng），相繼在那裡弘揚佛法。等到杜威（Dù Wēi）僭越稱帝，唐高祖平定天下之後，就徵召慧頵入朝。起初杜威還猶豫不決，慧頵為他說了前世的因緣，杜威握著慧頵的手哭著告別。餘杭（Yúháng，地名）的沙門道顯（Dào Xiǎn）和法濟（Fǎ Jì）等人，一向信奉成實宗（Chéngshí Zōng），到這時更加精進他們的造詣。他們想要有所施捨供奉，慧頵一概拒絕，沒有接受任何東西。於是他就前往遙遠的龍泉寺（Lóngquán Sì）和二寺（Èr Sì），各自裝飾了一尊金銅彌勒像（Mílè xiàng），佛像坐著高一丈五尺，用來結下再生的因緣。貞觀初年，他又幫助大德慧儀（Huì Yí）法師建造瑞像殿。不久，吳縣（Wúxiàn，地名）縣令陳士綽（Chén Shìchuò）邀請他開講《法華經》（Fǎhuá Jīng）和《涅槃經》（Nièpán Jīng），經文還沒有講完，就突然去世了。
【English Translation】 English version: He always carefully protected life, even if he got a fish, he would immediately release it, and leave the small fish behind, fearing to harm the species. His understanding of the Dharma was so detailed. When he was old, Shengguang's practice became even more diligent. Even when personally irrigating the vegetable garden, he would definitely go with a water filtering tool in hand. Even the smallest straws, he would definitely pick up each time, gather them together and send them under the eaves of the temple. During the Wude period, his illness was serious, but his spirit was even more clear and bright. He told his friend Huiman, 'I am going to die this time, but my consciousness is still unable to transcend, what should I do?' Huiman questioned him. He replied, 'In the next life, I seem to be just a temple guardian god, and only in the Buddha hall of the West Courtyard. I have repeatedly tried to leave there with good Dharma, but I have never been able to do so.' After saying that, he passed away. From then on, people dared not easily go to the place he mentioned. Probably because his demeanor and authority still existed.
Tang Dynasty Monk Hui Yun
The monk Hui Yun's surname was Li, and his family originated from Longxi (Lǒngxī, place name). Because his eleventh generation ancestor Li Zhong (Lǐ Zhòng), as the Dut亭侯 of the Jin Dynasty, crossed south to Jiangxia (Jiāngxià, place name) and became a local. When Hui Yun was ten years old, he became a monk under the tutelage of his uncle, the Dharma Master Mingzhi (Míngzhì) of Guangyan Temple (Guāngyán Sì). At that time, the Chen Dynasty emperor attached great importance to the 'Renwang Sutra', and every year he would select famous monks to grandly open Dharma assemblies. And Hui Yun, at a young age, was able to participate in it, and his reputation and glory can be known from this. When Heaven became tired of the virtue of the Chen Dynasty, and the Sui Dynasty's national fortune flourished, he accepted the invitation of Liu Quanzhi (Liú Quánzhī), the governor of Suzhou, and went to Tongxuan Temple (Tōngxuán Sì) to rely on the Ruixiang (Ruìxiàng, auspicious Buddha image), where he promoted the Dharma. At the end of the Sui Dynasty, he went to Xianling Temple (Xiǎnlíng Sì) and Ruixiang Temple (Ruìxiàng Sì) in Piling (Pílíng, place name) to take refuge. In the temple, there were monks Zhi[((素-糸)力)/石] (Zhì[((素-糸)lì)/shí]) and Zhimeng (Zhìměng), who successively promoted the Dharma there. When Du Wei (Dù Wēi) usurped the throne, and Emperor Gaozu of Tang pacified the world, he summoned Hui Yun to the court. At first, Du Wei was still hesitant, Hui Yun told him about the causes and conditions of his previous life, and Du Wei held Hui Yun's hand and wept to say goodbye. The monks Dao Xian (Dào Xiǎn) and Fa Ji (Fǎ Jì) of Yuhang (Yúháng, place name), who had always believed in the Chengshi School (Chéngshí Zōng), became even more diligent in their attainments. They wanted to make offerings, but Hui Yun refused everything and did not accept anything. So he went to the distant Longquan Temple (Lóngquán Sì) and Er Si (Èr Sì), and each decorated a golden bronze Maitreya image (Mílè xiàng), the Buddha image sitting at a height of one zhang and five chi, to form a karmic connection for rebirth. In the early years of Zhenguan, he also helped the great monk Hui Yi (Huì Yí) to build the Ruixiang Hall. Soon after, Chen Shichuo (Chén Shìchuò), the magistrate of Wu County (Wúxiàn, place name), invited him to lecture on the 'Lotus Sutra' (Fǎhuá Jīng) and the 'Nirvana Sutra' (Nièpán Jīng), but before the scriptures were finished, he suddenly passed away.
尾。付門人智奘曰。強學待問。無替慧風。怡然瞑目。其四年十一月也。壽六十七。窆于白虎之南嶺。弟子等千餘人。植碑紀德。江王學士諸麟制文后復建磚塔五層。常州沙門法宣制銘。茲不錄。
唐慧頵
俗姓張。清河人也。晉渡江居建鄴。世業儒。蚤歲進藝庠塾。父正見。以文章檀名陳代。自有集。頵志必離謝塵累。二親以其不可奪。而姑聽其為道士。未即剃落。陳大業中。因得以北校法華經。入選恩獲度。住同泰寺。二親聞而喜之。閭里眷屬皆賀。蓋其初不知也。陳亡。止江都華林寺。從解法師。究成實論。隋開皇末。煬帝居晉邸。就京師。構日嚴寺。盛延海內碩德弘演。頵與其間。且得縱觀異部。博採新聞。乃歸宗龍樹。研中百般若惟識等論。沙門智首道岳時相往來。而律師玄琬。尤加欽挹。貞觀十一年夏。風疾屢作。謂門人曰。吾形勢不久矣。宜加敦勉。無貽後悔。又曰。脫識神昏昧。非時索食。汝輩不可妄從。以成末後之罪。及瞑果索粥。或告以齋時既過。即嘿然而逝。其年七月二十六日也。春秋七十有四。始鑿穴于高陽原西。以葬。后徙南山豐德寺之東巖。且勒銘于石龕云。然其文無作者之名。則澄照所作可知矣。且其自敘以為。予學年奉侍。歲盈二紀。專事持犯。及遊歷四方。以廣聞見
。寔亦稟承于和尚爾。
唐寶巖
住京師法海寺。氣象間放。情存道俗。時人共以說法師目之。蓋其講經論。與諸德異。故章句辭義。一切略去。直以福門善道。幽途惡趣之事。生其欣厭又引觀公導文王孺懺法。梁高沈約數十家證成之。能使聽者。脫佩解衣。抽簪投釧。而塔寺之雄。供養之贍。資以有濟。或詰之云。夫說法者。當如法說。若陰界空。則未之說。而但本生本事。何如也。巖曰陰。入生死輪迴之主。濁世情鈍。指為睡眠。吾故以本生本事張之。茍因而寤。則本生本事亦空矣。其隨機化物類此。貞觀卒所住。壽七十餘。
唐慧持
俗姓周。汝南人也。隋開皇初父守豫章。而生。機警穎寤。少遊歷。以達其志。至丹陽以息慈。事開善滿法師。誦大品日五紙。甫弱冠。身長八尺。貌雄偉。威儀整雅。目不回視。故時稱為象王。持既而聽東安莊法師高麗實法師三論。兼善莊老易史。隋初越公楊素。治兵淮海。聞其風而造謁焉。季年天下擾攘。因避難禹穴。住弘道寺。盛闡三論大品涅槃華嚴。頗覆發明莊老。如是閱三十載。常坐不臥勤苦無怠。貞觀十六年八月二十三日。且謂弟子曰。急作食。吾欲往他方教化。時至食已。還房跏趺繩床而逝。始見者。以其入定。三日不敢動。會稽丞杜伏護
【現代漢語翻譯】 現代漢語譯本：
確實也是稟承于和尚您的教誨啊。
唐朝的寶巖法師
住在京師的法海寺。氣度恢宏，胸懷道俗。當時的人都稱他為說法師。因為他講解經論，與其他的法師不同。所以經文的章節語句和辭藻含義，一切都省略掉。直接用福報之門、善良的道路，以及幽冥之路、惡劣去處的事情，來引發人們的欣喜和厭惡。又引用觀世音菩薩、孔子、周文王、文王之子孺悲的懺悔方法，以及梁朝高僧和沈約等數十家的論證來成就此事。能夠使聽眾脫下佩飾、解開衣服，拔下發簪、投擲手鐲。使得塔寺的雄偉壯麗，供養的豐厚充足，都得到了資助。有人詰問他說：『說法的人，應當如法宣說。如果陰界和空性的道理，您都不說，而只是講本生故事和本事，這又怎麼樣呢？』寶巖法師說：『陰界，是進入生死輪迴的主宰；濁世之人情慾遲鈍，把它當作睡眠。我所以用本生故事和本事來開導他們。如果因此而醒悟，那麼本生故事和本事也就空了。』他隨機應變教化眾生就是這樣。貞觀年間圓寂于所住的寺廟，享年七十多歲。
唐朝的慧持法師
俗家姓周，是汝南人。隋朝開皇初年，他的父親擔任豫章的太守，慧持法師就出生在那裡。他機敏聰慧，年少時就遊歷各地，以實現自己的志向。到達丹陽后，在息慈寺侍奉開善寺的滿法師，每天背誦《大品般若經》五紙。剛滿二十歲，身高八尺，相貌雄偉，威儀莊重文雅，眼睛從不斜視，所以當時被稱為象王。慧持法師後來聽東安莊法師和高麗實法師講解三論，兼通莊子、老子、易經和史書。隋朝初年，越國公楊素在淮海一帶操練軍隊，聽說了他的名聲，就前去拜訪他。晚年天下動盪，於是到禹穴避難，住在弘道寺，大力闡揚三論、《大品般若經》、《涅槃經》和《華嚴經》，還重新闡發了莊子和老子的思想。就這樣過了三十年，他經常坐著不睡覺，勤奮刻苦，從不懈怠。貞觀十六年八月二十三日，他告訴弟子們說：『趕快準備食物，我要到其他地方去教化眾生。』到了吃飯的時候，吃完飯後，回到房間，在繩床上跏趺而坐，就去世了。最初見到的人，以為他進入了禪定，三天不敢動他。會稽丞杜伏護
【English Translation】 English version:
Indeed, it is also inheriting from the teachings of you, Reverend.
Tang Dynasty's Baoyan (Precious Cliff) Dharma Master
Resided at the Fahaishi (Dharma Sea Temple) in the capital city. His demeanor was magnanimous, and his heart embraced both monastics and laypeople. People at the time commonly referred to him as a Dharma Preacher. This was because his explanation of scriptures and treatises differed from other virtuous monks. Therefore, the chapters, sentences, and meanings were all omitted. He directly used the matters of the gate of blessings, the path of goodness, and the affairs of the dark paths and evil realms to evoke people's joy and aversion. He also cited the repentance methods of Avalokiteśvara (Guanshiyin Pusa), Confucius, King Wen of Zhou, and Ru Bei (Rube), the son of King Wen, as well as the testimonies of dozens of figures such as the Liang Dynasty's eminent monk and Shen Yue to accomplish this. He was able to make listeners take off their ornaments, loosen their clothes, remove their hairpins, and throw away their bracelets. This enabled the magnificence of the pagodas and temples, and the abundance of offerings, to be supported. Someone questioned him, saying: 'A Dharma Preacher should preach according to the Dharma. If you do not speak of the realms of Yin and emptiness, but only tell stories of past lives and abilities, what is the point?' Baoyan Dharma Master said: 'The realms of Yin are the masters who enter the cycle of birth and death; the people of the turbid world are dull in their emotions and regard it as sleep. Therefore, I use stories of past lives and abilities to enlighten them. If they awaken because of this, then the stories of past lives and abilities are also empty.' His skillful means of transforming beings were like this. He passed away during the Zhenguan era at the temple where he resided, at the age of seventy-plus.
Tang Dynasty's Huichi (Wisdom Sustaining) Dharma Master
His lay surname was Zhou, and he was a native of Runan. In the early years of the Sui Dynasty's Kaihuang era, his father served as the governor of Yuzhang, and Dharma Master Huichi was born there. He was quick-witted and intelligent. In his youth, he traveled extensively to fulfill his aspirations. Upon arriving in Danyang, he served Dharma Master Man of Kaisan Temple at Xici Temple, reciting five sheets of the Mahaprajnaparamita Sutra daily. Just past twenty, he was eight feet tall, with a majestic appearance, dignified and elegant demeanor, and eyes that never looked sideways, so he was called Elephant King at the time. Dharma Master Huichi later listened to Dharma Master Zhuang of Dongan and Dharma Master Shil of Goryeo explain the Three Treatises, and was also well-versed in Zhuangzi, Laozi, the Book of Changes, and history books. In the early years of the Sui Dynasty, Yang Su, the Duke of Yue, drilled troops in the Huaihai area. Hearing of his reputation, he went to visit him. In his later years, the world was in turmoil, so he took refuge in Yuxue, residing at Hongdao Temple, vigorously expounding the Three Treatises, the Mahaprajnaparamita Sutra, the Nirvana Sutra, and the Avatamsaka Sutra. He also re-elaborated the thoughts of Zhuangzi and Laozi. He spent thirty years like this, often sitting without sleeping, diligent and hardworking, never懈怠. On the twenty-third day of the eighth month of the sixteenth year of Zhenguan, he told his disciples: 'Quickly prepare food, I want to go to other places to teach beings.' When it was time to eat, after eating, he returned to his room, sat in the lotus position on the rope bed, and passed away. Those who saw him first thought he had entered samadhi and dared not move him for three days. Du Fuhu, the magistrate of Kuaiji
。蔬素士也。每參禮不間內外。至是忽聞異香。就視之。化矣。葬大禹山。壽六十八。
唐道宗
生馮翊衛氏。弱年從釋。專志大論。周廢二教。遁返俗服。隋有天下。即剃落。住同州大興國寺。蓋其先所居地也。敷弘連席。徒侶鼎臻。檀施填委。共給豐裕。隋大業末。歲薦饑。羸氓餒士。莫不襁負就食。其名與蒲之道遜。並稱關河之間。眾舉知本寺任。宗以喪亂來。僧無律儀。乃躬抵京輦。迎至沙門智首。中夏講說。率其屬三百餘人。橫經以聽。無倦色。釋文至結界篇。乃至寺無凈地。不可以護法受夏。因停講翻穢。又每布薩。未嘗說欲至訓涉。必對之流涕沾巾。歔欷不已。貞觀十二年。以疾終。春秋八十有五窆于城東。
唐智正
姓白氏。定州安喜人。年十一。落䰂父母親戚。對之涕泣。而正顏色不少變。其師識其宿習。而勤教育之。則業日加進。奉戒精嚴。儔類嘆異。齒方弱冠。而慧聲被遐壤。隋開皇十年。朝廷廣延英哲。遂偕曇遷禪師入京。詔慰勞。住勝光寺。仁壽元年。左僕射虞慶。則造仁覺寺奏請居之。俄依終南至相寺淵法師。二十八年。外弘法化。內明定業。自課六時。不涉塵世。貞觀十三年二月二十八日。卒于所住寺。春秋八十有一。弟子智現等。龕其遺質。鑿寺之西北巖
【現代漢語翻譯】 現代漢語譯本： 蔬素士，身份不詳。每次參與禮拜從不遲到或早退。有一天，忽然聞到奇異的香味，前去檢視，發現他已經圓寂了。葬于大禹山，享年六十八歲。 唐道宗： 馮翊衛氏人。年少時出家為僧，專心研究佛經。北周時期廢除佛教，他便還俗。隋朝建立后，再次剃度出家，住在同州大興國寺，那裡是他以前居住的地方。他廣開講席，弟子眾多，信徒的佈施堆積如山，供給非常充足。隋朝大業末年，連年饑荒，瘦弱的百姓都帶著孩子前來求食。他的名聲與蒲州的道遜齊名，並稱為關河之間的兩位高僧。大眾推舉他擔任寺院的住持。道宗認為戰亂之後，僧人沒有遵守戒律，於是親自前往京城，迎請沙門智首前來中原講經說法，他帶領三百多名僧人，認真聽講，從不厭倦。講解《釋文》到結界篇時，他認為寺院沒有清凈之地，無法護法安居，於是停止講經，開始清理污穢。每次布薩時，未曾說過任何關於慾望的事情，必定對著眾人流淚，抽泣不止。貞觀十二年，因病去世，享年八十五歲，安葬在城東。 唐智正： 姓白，是定州安喜人。十一歲時剃度出家，父母親戚對著他哭泣，但他面色不變。他的師父知道他有宿世的善根，因此勤加教育，他的學業也日益精進。他嚴守戒律，同伴們都感到驚異。剛滿二十歲，他的智慧之名就傳遍了遠方。隋朝開皇十年，朝廷廣泛招攬英才，於是他與曇遷禪師一同前往京城。皇帝慰勞他們，讓他們住在勝光寺。仁壽元年，左僕射虞慶建造了仁覺寺，奏請智正入住。不久，他依止終南山至相寺的淵法師。二十八年來，對外弘揚佛法，對內修習禪定。每天堅持六時功課，不涉足世俗之事。貞觀十三年二月二十八日，在所住寺院圓寂，享年八十一歲。弟子智現等人，將他的遺體放入龕中，安放在寺院西北的巖洞中。
【English Translation】 English version: A lay Buddhist named Shusu, of unknown origin. He never missed a worship service. One day, he suddenly smelled a strange fragrance. Upon investigation, he found that he had passed away. He was buried in Mount Dayu, at the age of sixty-eight. Tang Dynasty Daoxong: Born into the Wei family of Fengyi. He became a monk at a young age, dedicating himself to the study of Buddhist scriptures. During the Northern Zhou Dynasty's suppression of Buddhism, he returned to secular life. After the establishment of the Sui Dynasty, he was ordained again and resided in Daxingguo Temple in Tongzhou, which was his former residence. He widely opened lecture halls, attracting numerous disciples. Donations from believers piled up like mountains, providing ample support. At the end of the Sui Dynasty's Daye era, years of famine struck, and weak people brought their children to seek food. His reputation, along with that of Daoxun of Puzhou, was renowned between the Guan and He regions. The community elected him as the abbot of the temple. Daoxong believed that after the wars, the monks did not observe the precepts, so he personally went to the capital to invite the monk Zhishou to come to the Central Plains to preach the Dharma. He led more than three hundred monks to listen attentively, never tiring. When explaining the 'Shishiwen' up to the chapter on establishing boundaries, he believed that the temple did not have a pure place and could not protect the Dharma and reside in peace, so he stopped lecturing and began to clean up the filth. Every time he held the Posadha ceremony, he never spoke of desire, and would always weep and sob in front of the assembly. In the twelfth year of Zhenguan, he died of illness at the age of eighty-five and was buried in the east of the city. Tang Dynasty Zhizheng: His surname was Bai, and he was from Anxi in Dingzhou. At the age of eleven, he was ordained as a monk. His parents and relatives wept before him, but his expression did not change. His master knew that he had good roots from previous lives, so he diligently educated him, and his studies progressed day by day. He strictly observed the precepts, and his companions were amazed. Just past twenty, his reputation for wisdom spread far and wide. In the tenth year of the Kaihuang era of the Sui Dynasty, the court widely recruited talents, so he went to the capital with the Chan master Tanqian. The emperor comforted them and had them reside in Shengguang Temple. In the first year of Renshou, the Left Minister Yu Qing built Renjue Temple and requested Zhizheng to reside there. Soon after, he relied on the Dharma Master Yuan of Zhixiang Temple in Zhongnan Mountain. For twenty-eight years, he propagated the Dharma externally and cultivated meditation internally. He insisted on six periods of practice every day, without involving himself in worldly affairs. On the twenty-eighth day of the second month of the thirteenth year of Zhenguan, he passed away in the temple where he resided, at the age of eighty-one. His disciples, Zhixian and others, placed his remains in a niche and placed it in a cave in the northwest of the temple.
而藏焉。有銘記可見。現少咨承。略無乖忤。凡所著述。並現筆受。當其端坐思惟隨語隨書立侍其旁雖久歷歲月終未嘗使坐。或夜深睏倦顛仆。正輒呵曰。昔人翹足七日。其誠敬如何哉。今爾輕慢致然。像未可悼也。講華嚴楞伽勝鬘惟識等。莫紀其遍數。併爲鈔記。獨華嚴為疏。
唐智㧞
姓張。襄陽人。六歲出家。為潤師弟子。潤命受教於哲法師。哲于襄陽。固僧望。自有傳。初誦法華。日五紙。亦粗通大義。既而依吉藏法師于京邑。聽才兩遍。命之覆述。拔問曰。一乘為云。遂分為三。亦可一乘為雨。分為三否。眾莫敢對。藏曰此問良善。竟以大法囑累。於是還鄉里。會群盜擾攘。晝伏夜逃。靡遑寧處。賊平。住耆阇寺。講不輟。歲必五遍。門人法長。見住梵云寺。領徒承業。
貞觀十四年九月十七日。信士張英邀于其家宿集。豎義開題。或問今昔三一之指。㧞未及對。即告棱法師曰。智拔茲與鄉里大德檀越等相別矣。遂遷化。而顏貌如生。趺坐堅正。玄素合境嘆惋。州牧蔣邸躬臨燒香。贈帛百疋。墓所設齋。壽六十六。
唐玄續
姓桑。蜀郡成都人。既久辭俗。涅槃成實。學有宗趣。而法華則常所講演者也。然風致高雅。習外典。工草隸。著述美贍。且折節傾下寒士。而富貴名
【現代漢語翻譯】 現代漢語譯本：
他將經書藏起來。上面有銘文可以辨認。現在很少諮詢和繼承，幾乎沒有違背。所有的著作，都是親自筆錄。當他端坐思考時，有人隨時侍立在他旁邊記錄，即使過了很久，也從未讓他坐下。有時夜深睏倦跌倒，正法師就呵斥說：『古人翹足七日，他們的誠敬是怎樣的啊！現在你輕慢懈怠導致這樣，即使是象，也不值得憐惜。』講《華嚴經》（Avatamsaka Sutra）、《楞伽經》（Lankavatara Sutra）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）、《唯識論》等，數不清有多少遍，並且都做了筆記。只有《華嚴經》做了疏解。 唐朝的智㧞（Zhì bá）法師 姓張，是襄陽人。六歲出家，做潤法師的弟子。潤法師讓他向哲法師學習。哲法師在襄陽，是僧眾所敬仰的。他有自己的傳記。最初誦讀《法華經》（Lotus Sutra），每天五紙，也大致通曉了經文的大義。後來跟隨吉藏（Jízàng）法師在京城，聽講才兩遍，吉藏法師就讓他複述。智㧞法師問道：『一乘（ekayāna，唯一乘載）可以比作云，然後分為三，也可以將一乘比作雨，然後分為三嗎？』眾人都沒人敢回答。吉藏法師說：『這個問題很好。』最終將大法囑託給他。於是他回到家鄉。正趕上盜賊擾亂，白天躲藏晚上逃跑，沒有安寧的地方。盜賊平定后，住在耆阇寺（Grdhrakuta），講經沒有停止。每年必定講五遍。《法華經》的門人法長（Fǎ cháng），看到他住在梵云寺（Fànyún Temple），帶領徒弟繼承他的事業。 貞觀十四年九月十七日，信士張英邀請他在自己家舉行宿集，豎立義旗，開始講經。有人問及今昔三一的旨意。智㧞法師還沒來得及回答，就告訴棱法師說：『智㧞今天要和鄉里的大德檀越（dānapati，施主）們告別了。』於是就圓寂了。而顏貌如生，跏趺坐姿勢端正。玄素等合境的人都嘆息惋惜。州牧蔣邸親自來燒香，贈送絲綢一百匹，在墓地設定齋飯。享年六十六歲。 唐朝的玄續（Xuán xù）法師 姓桑，是蜀郡成都人。很久以前就辭別世俗，對《涅槃經》（Nirvana Sutra）、《成實論》（Tattvasiddhi Shastra）等，在學術上有自己的宗趣。而《法華經》（Lotus Sutra）則是他經常講演的。而且風度高雅，學習外典，擅長草書隸書，著作豐富優美。並且能謙虛地對待貧寒的讀書人，而對富貴名
【English Translation】 English version:
He hid the scriptures. There were inscriptions visible on them. Now there is little consultation and inheritance, with almost no disobedience. All the writings were personally recorded. When he sat in meditation, someone stood by his side to record his words, and even after a long time, he was never allowed to sit down. Sometimes, when he was tired and fell down late at night, Master Zheng would scold him, saying, 'The ancients stood on one foot for seven days, how sincere and respectful they were! Now you are careless and lazy, causing this to happen, even if it were an elephant, it would not be worth pitying.' He lectured on the Avatamsaka Sutra (Huáyán jīng), the Lankavatara Sutra (Léngqié jīng), the Śrīmālādevī Siṃhanāda Sūtra (Shèngmán jīng), the Consciousness-only doctrine (Wéishì lùn), etc., countless times, and made notes on them all. Only the Avatamsaka Sutra was given a commentary. The Tang Dynasty's Zhi Ba (Zhì bá) Dharma Master His surname was Zhang, and he was from Xiangyang. He left home at the age of six to become a disciple of Dharma Master Run. Dharma Master Run instructed him to study with Dharma Master Zhe. Dharma Master Zhe was highly respected by the Sangha in Xiangyang. He has his own biography. Initially, he recited the Lotus Sutra (Fǎhuá jīng), five pages a day, and also roughly understood the general meaning of the scripture. Later, he followed Dharma Master Jizang (Jízàng) in the capital, and after listening to the lectures only twice, Dharma Master Jizang asked him to repeat them. Dharma Master Zhi Ba asked, 'Can the One Vehicle (ekayāna) be compared to a cloud and then divided into three? Can the One Vehicle also be compared to rain and then divided into three?' No one dared to answer. Dharma Master Jizang said, 'This is a good question.' In the end, he entrusted the Great Dharma to him. So he returned to his hometown. He encountered bandits causing disturbances, hiding during the day and fleeing at night, with no place to rest. After the bandits were pacified, he lived in Grdhrakuta (Qíshé Temple), and his lectures did not cease. He lectured on the Lotus Sutra five times every year. His disciple, Dharma Master Fa Chang (Fǎ cháng), saw him living in Fanyun Temple (Fànyún sì), leading his disciples to continue his work. On the seventeenth day of the ninth month of the fourteenth year of the Zhenguan era, the lay devotee Zhang Ying invited him to his home for a gathering, erected a banner of righteousness, and began lecturing. Someone asked about the meaning of the three and one in the past and present. Before Dharma Master Zhi Ba could answer, he told Dharma Master Leng, 'Zhi Ba is going to say goodbye to the virtuous benefactors (dānapati) in his hometown today.' Then he passed away. His face looked as if he were alive, and his lotus posture was upright. The people of Xuansu and others all sighed and lamented. The governor Jiang Di personally came to burn incense and presented one hundred bolts of silk, and set up a vegetarian meal at the tomb. He lived to be sixty-six years old. The Tang Dynasty's Xuan Xu (Xuán xù) Dharma Master His surname was Sang, and he was from Chengdu in the Shu region. He had long renounced the secular world and had his own doctrines on the Nirvana Sutra (Nièpán jīng) and the Tattvasiddhi Shastra (Chéngshí lùn). The Lotus Sutra (Fǎhuá jīng) was what he often lectured on. Moreover, he had an elegant demeanor, studied external classics, and was skilled in cursive and clerical scripts. His writings were rich and beautiful. He was also able to treat poor scholars with humility, while
勝。輒不為屈。反凌辱之。梓州東曹掾蕭平仲。梁室之裔也。偶與談論。篇什深加揖讓。平仲曰。每聞師居常蔑略。今蒙禮遇如是。深愧非人。續曰。蔑略其所當茂略者耳。今明公其可蔑略哉。仲曰。師從來不爾。茲豈實意。特虛貌耶。曰貧道待公之虛實。亦猶公待續之虛實。相視一笑。
嘗制寶園寺碑。其銘曰。老稱聖者。莊號哲人。持螢比日。用岳方塵。屬有道士馮善英奉旨祭江。過之見以為彈斥。謂續曰。為文以美其教。此理之常也。何至誹毀他教如此。即除改之。不然我且聞上。續曰。製作體勢。若安能知。若欲以威脅。而使有所改。我寺莊近迫京師。每歲收斂之人。皆與朝廷諸貴往來。君所為不法。其不可以聞于上乎。英獨大恨而已。每嘆。莊子以鵬鷃為極小大之喻。曰彼惡知須彌不容金翅。世界入于鄰虛。及疾。因集僧罄舍曰。死生常耳。愿各早自津濟。是夕卒。寔貞觀間也。
唐行等
馮翊吉氏子也。年十二出家。有玄會者。偕事總公。又偕聽涅槃于凈影遠公所。及居慈悲寺又偕焉。每升座。等先而會隨之。其相與開闡者。凡一百一十遍。則贊成之道如此。茍有阻難。等必預知。乃請眾念摩訶般若魔事輒息。故今于散席之際。必各禮佛讀經蓋本。此人有從等受戒者。死而復甦曰。冥
曹以為等之弟子。故獲放還。所畜雞。每候鐘鼓聲。伏座下。貞觀十六年三月六日。以疾終。壽七十三。遺言施身禽獸。諸弟子不忍。則盛營威儀。卜訪宅兆。明日欲舉喪就壙。忽夜雨連朝。送者竟阻。請如遺言而霽。舍利葬于京之南郊神和原。
唐慧思
出汾州介休郭氏。世習儒。少通經史。尤尚虛玄。善辭章。工篆隸。馳譽鄉社。年二十五。教授並部。然猶未識所謂佛法也。會沙門道曄。講攝大乘論。間往聽焉。若有所省。因求出家。且知要業莫如禪定。而師範罕遇。乃周尋竺典。三十許載。備研奧旨。疏衣糲食。見者發心。志士屯赴。遂法集於箕山之陰。六時篤課。罔墜徽猷。嘗與朋儕言志。而思則曰。學佛之徒。生死從緣安用爾。喪葬多事哉。當時人以其戲言耳。逮乎屬疾。才經兩月。忽告眾曰。余其死矣。即按行空窟。屏除殘尸。盡謝徒侶。伽坐其中。時寒林森竦。眾不忍離。夜守其旁。且而觀之。則端拱而逝矣。壽五十五。貞觀十六年之五月也。
唐慧熙
出益州[郫-卑+((白-日+田)/廾)]縣之趙氏童稚入道。務讀書。能辭章。與綿之震響寺榮智齊名。蓋皆沙彌之翹楚者也。后因偕成都大石寺沙彌聯詩。有言隙。遂迷屏絕人事。而棲心禪學。既受具。周稟經律。善三
【現代漢語翻譯】 現代漢語譯本：曹以為（Cao Yiwei）等人的弟子，因此被釋放回家。他所養的雞，每次聽到鐘鼓聲，就伏在他的座位下。貞觀十六年三月六日，因病去世，享年七十三歲。遺囑是將身體施捨給禽獸。弟子們不忍心，於是準備盛大的葬禮儀式，並占卜選擇墓地。第二天準備舉行葬禮前往墓地時，突然連日下雨，送葬的人都被阻擋。於是請求按照遺囑執行，雨就停了。舍利子被安葬在京城南郊的神和原。
唐慧思（Tang Huis）
出自汾州介休郭氏，世代學習儒學。年少時通曉經史，尤其崇尚虛玄之學。擅長辭章，精通篆書隸書，在鄉里享有盛名。二十五歲時，在并州一帶教授學業。然而，仍然不瞭解所謂的佛法。後來遇到沙門道曄（Daoye），講授《攝大乘論》，偶爾前去聽講，若有所悟，於是請求出家。並且知道最重要的修行莫過於禪定，但是難以遇到好的老師。於是廣泛查閱佛教經典，三十多年來，深入研究其中的奧妙。穿著粗布衣，吃著粗糧，見到的人都發起了向佛之心，有志之士紛紛前來。於是在箕山之陰聚集了眾多弟子，每天六時都認真修行，沒有荒廢美好的德行。曾經和朋友們談論志向，慧思（Huis）則說：『學佛的人，生死都隨因緣，要那些喪葬儀式做什麼呢？』當時的人都認為這是他的戲言。等到他生病，才經過兩個月，忽然告訴大家說：『我將要死了。』於是自己整理空室，清理掉殘餘的身體，辭別所有的弟子，跏趺坐在其中。當時寒冷的樹林聳立，大家不忍心離開，晚上守在他的旁邊，看著他，就那樣端坐合掌而去世了。享年五十五歲，貞觀十六年五月。
唐慧熙（Tang Huixi）
出自益州[郫-卑+((白-日+田)/廾)]縣的趙氏，從小就入道。努力讀書，擅長辭章，與綿州的震響寺的榮智（Rongzhi）齊名，都是沙彌中的佼佼者。後來因為和成都大石寺的沙彌一起聯句作詩，發生了爭執，於是封閉自己，斷絕人事，專心禪學。受具足戒后，廣泛學習經律，精通三
【English Translation】 English version: Cao Yiwei's (Cao Yiwei) disciples and others. Therefore, he was released and returned home. The chickens he kept would lie under his seat every time they heard the sound of bells and drums. On the sixth day of the third month of the sixteenth year of the Zhenguan era, he died of illness at the age of seventy-three. His will was to donate his body to birds and beasts. The disciples couldn't bear it, so they prepared a grand funeral ceremony and divined to choose a burial site. The next day, when they were about to hold the funeral and go to the tomb, it suddenly rained for days, and those who came to see him off were blocked. So they requested to follow his will, and the rain stopped. The relics were buried in Shenhe Plain in the southern suburbs of the capital.
Tang Huisi (Tang Huisi)
He came from the Guo family of Jiexiu, Fenzhou, who had studied Confucianism for generations. In his youth, he was well-versed in classics and history, and especially admired the study of emptiness and mystery. He was good at writing and proficient in seal script and official script, enjoying a great reputation in his hometown. At the age of twenty-five, he taught in Bingzhou and its surrounding areas. However, he still did not understand the so-called Buddha-dharma. Later, he met the monk Daoye (Daoye), who lectured on the Mahāyānasaṃgraha, and occasionally went to listen, seeming to gain some understanding, so he requested to become a monk. And he knew that the most important practice was meditation, but it was difficult to find a good teacher. So he widely consulted Buddhist scriptures, and for more than thirty years, he deeply studied the mysteries within them. Wearing coarse clothes and eating coarse food, those who saw him developed a heart towards Buddhism, and those with aspirations came one after another. Thus, he gathered many disciples at the foot of Mount Ji, diligently practicing six times a day, without wasting his fine virtues. He once talked about his aspirations with friends, and Huisi (Huisi) said: 'Those who study Buddhism, life and death follow karma, what do you need funeral ceremonies for?' At that time, people thought it was his joke. When he fell ill, after only two months, he suddenly told everyone: 'I am about to die.' So he cleaned the empty room himself, cleaned up the remaining body, bid farewell to all the disciples, and sat in meditation in it. At that time, the cold forest stood tall, and everyone couldn't bear to leave, guarding him at night, watching him, and he passed away peacefully in a seated posture with his palms together. He lived to be fifty-five years old, in the fifth month of the sixteenth year of the Zhenguan era.
Tang Huixi (Tang Huixi)
He came from the Zhao family of [郫-卑+((白-日+田)/廾)] County, Yizhou, and entered the Tao at a young age. He worked hard at reading and was good at writing, and was as famous as Rongzhi (Rongzhi) of Zhenxiang Temple in Mianzhou, both being outstanding among the śrāmaṇeras. Later, because he and the śrāmaṇeras of Dashi Temple in Chengdu composed poems together, there was a dispute, so he closed himself off, cut off human affairs, and devoted himself to Chan Buddhism. After receiving the full precepts, he widely studied the sutras and precepts, and was proficient in the three
論。尤明攝論雜心。嘗難基法師小乘塵識義。基以大乘通之。笑曰。大無不攝。但失小宗。
晚住州南空慧寺。掩關不食而坐。餘二十日。眾懼其以餓斃。紿曰。國家方搜訪道德。茍不食則世以為聖。可時赴眾弭外議。母自矯飾。以累常住也。熙遽從之。然一室徒壁立。苔莓被地。而人絕來往跡。床余弊席皆塵坌。獨其中有跏趺痕處。或慕而往候。則累日才獲識面。時吐清談。高出世表。如此且三十載儕類憚之。卒年九十矣。
唐三慧
樓煩人。早年業涅槃晚入慧日道場大業初。詔往巴蜀𢯱舉藝能。至邛僰。而隋歷斯盡。遂屏居弘唱。以諧暮齒。國朝以酂國公竇軌作填。尤所崇禮。武德九年。朝京師。勞問勤渥。工部尚書段綸奏。住所造靈化寺。貞觀間。詔入翻經館。綴文證義。且著館之序引。以其年卒。春秋七十。
慧在絳嘗處別院。忽見神人。形質奇詭。致敬於前曰。乞戒勖知事。使勿耕墓。慧猶未及言。后復見。理前事。且謂茍終不語。必殺此僧。即問之。方將耕故冢。於是遽止之。無他。
唐神素
姓王氏。其先太原人。自遠祖勇。從宦虞州。遂徙居安邑。鳴條之野。幼業儒。尤長於易。下筆文章粲然。偏善道杰法師其出遊入處。靡弗同焉。及杰習定業。且為出諸部安
【現代漢語翻譯】 現代漢語譯本： 論。尤明《攝論雜心》。曾經為難基法師的小乘『塵識義』。基法師用大乘的觀點來解釋它。他笑著說：『大乘無所不包，但這樣就失去了小乘的宗旨。』 晚年住在州南的空慧寺。他閉關不食而坐禪，持續了二十多天。寺里的僧眾擔心他會被餓死，就哄騙他說：『國家正在搜尋有道德的人。如果不吃東西，世人會認為您是聖人。請暫時赴眾，平息外面的議論。母親自己矯飾行為，會連累常住。』熙法師聽從了他們。然而，他的房間里只有四面徒壁，地上長滿了苔蘚，幾乎沒有人來往。床上的破席也積滿了灰塵。只有他跏趺而坐的地方，還留有痕跡。有人仰慕他，前去拜訪，往往要過好幾天才能見到一面。他時常發表清高的談論，遠遠超出了世俗的境界。就這樣過了將近三十年，同輩的人都很敬畏他。最終以九十歲高齡去世。 唐三慧（Tang Sanhui）法師 是樓煩人。早年研究《涅槃經》，晚年進入慧日道場。大業初年，皇帝下詔前往巴蜀，徵集有才藝的人。到達邛僰（Qiongbi）時，隋朝的統治已經結束。於是隱居起來，弘揚佛法，安度晚年。唐朝時，酂國公竇軌（Dou Gui）擔任要職，尤其崇敬他。武德九年，他前往京城朝見，受到了皇帝的慰問和優待。工部尚書段綸（Duan Lun）上奏，讓他住在新建的靈化寺。貞觀年間，皇帝下詔進入翻譯經書的場所，負責綴文證義，並且撰寫了館的序言。同年去世，享年七十歲。 慧在（Hui Zai）法師在絳州時，曾經住在別院。忽然看見一個神人，形貌奇特詭異，向他致敬說：『請您告誡知事，不要在墓地耕種。』慧在法師還沒來得及說話，後來又見到了他，再次提起這件事，並且說如果始終不說話，一定會殺死這個僧人。慧在法師就問他原因，才知道有人將要耕種舊墳墓，於是立刻制止了他。沒有其他原因。 唐神素（Tang Shensu）法師 姓王氏，祖先是太原人。從遠祖王勇（Wang Yong）開始，跟隨做官到了虞州，於是遷居到安邑鳴條的郊野。他從小學習儒學，尤其擅長《易經》。寫起文章來文采斐然。他特別敬佩道杰（Dao Jie）法師，無論出遊還是居住，都與道杰法師形影不離。等到道杰法師修習禪定，並且為他講解各部安忍法門。
【English Translation】 English version: On. He especially understood the She Lun Za Xin (Compendium of Treatises on the Consciousness-Only School). He once challenged Dharma Master Ji's theory of 'dust consciousness' in the Hinayana tradition. Dharma Master Ji explained it using the Mahayana perspective. He laughed and said, 'Mahayana encompasses everything, but in doing so, it loses the essence of the Hinayana school.' In his later years, he resided at the Konghui Temple south of the prefecture. He entered a closed retreat, abstaining from food and sitting in meditation for over twenty days. The monks in the temple feared he would starve to death, so they coaxed him, saying, 'The nation is currently searching for virtuous individuals. If you do not eat, the world will consider you a sage. Please temporarily join the community to quell external discussions. Your mother's self-imposed austerity will burden the monastery.' Dharma Master Xi followed their advice. However, his room was bare, with only four walls, and the ground was covered in moss. There was hardly any traffic. The tattered mat on his bed was covered in dust. Only the spot where he sat in the lotus position showed signs of use. Some admired him and went to visit, but it often took several days to get an audience. He often engaged in lofty discussions, far surpassing worldly concerns. He lived like this for nearly thirty years, and his peers were in awe of him. He eventually passed away at the age of ninety. Tang Sanhui (Tang Sanhui) Dharma Master Was a native of Loufan. In his early years, he studied the Nirvana Sutra, and in his later years, he entered the Huiri (Wisdom Sun) Dharma center. At the beginning of the Daye era, the emperor issued an edict to go to Bashu to collect talented individuals. By the time he arrived at Qiongbi (Qiongbi), the Sui dynasty had come to an end. He then lived in seclusion, propagating the Dharma and spending his twilight years. During the Tang dynasty, Duke Dou Gui (Dou Gui) of Zan was in a high position and especially revered him. In the ninth year of the Wude era, he went to the capital to pay homage and received the emperor's consolation and generous treatment. The Minister of Public Works, Duan Lun (Duan Lun), requested that he reside in the newly built Linghua Temple. During the Zhenguan era, the emperor issued an edict for him to enter the sutra translation center, where he was responsible for connecting texts and providing evidence for their meaning. He also wrote the preface to the center. He passed away in the same year at the age of seventy. Dharma Master Hui Zai (Hui Zai), while in Jiangzhou, once lived in a separate courtyard. Suddenly, he saw a divine being with a strange and peculiar appearance, who paid respects to him and said, 'Please advise the administrator not to cultivate the graveyard.' Dharma Master Hui Zai had not yet spoken when he saw him again, reiterating the matter and saying that if he remained silent, he would kill the monk. Dharma Master Hui Zai then asked him the reason, and he learned that someone was about to cultivate an old tomb, so he immediately stopped him. There was no other reason. Tang Shensu (Tang Shensu) Dharma Master His surname was Wang, and his ancestors were from Taiyuan. Starting with his distant ancestor Wang Yong (Wang Yong), he followed him into officialdom in Yuzhou, and then moved to the outskirts of Mingtiao in Anyi. He studied Confucianism from a young age and was particularly skilled in the Book of Changes. His writing was brilliant and refined. He especially admired Dharma Master Dao Jie (Dao Jie), and he was inseparable from Dharma Master Dao Jie, whether traveling or residing. When Dharma Master Dao Jie practiced meditation and explained the various sections of the Anren (Patience) Dharma to him.
般法。又繼其席弘導。講毗曇四十餘遍。成實將二十遍。貞觀二年。棲巖大眾。請知寺任。辭以法事僧綱不可得兼。固弗許請。以杰公典故許之。上下和睦。久而不變。十七年二月二十三日。卒于棲巖。春秋七十二。
素平生屬想凈土。是日悉召門人大眾。逮於斯役。相決。整容跏趺。令念觀音經者再。自稱南無阿彌陀佛。且令唱和。中夜而逝。端坐不移。即遷而殯之。雖肌肉澌盡。猶骨坐如初。仁壽寺志寬法師。夢素同牀宿別去。謂曰。如來大悲。為諸眾生。曠劫勤求大法。流佈人天。欲使不絕。我輩受佛遺寄。當此季位。未能發輝。深懷孤負。每欲推命竭誠。上于天聽。今大運莫留。顧當長辭。好住努力。噫異矣。
唐志寬
姓姚氏。河東蒲州人。父青州刺史少知。名歷聽經論。尤以涅槃十地為心要。東西尋訪。殊惜寸陰。且履信無矯妄。嘗買衣帛長安市中。其人云。可先付直。明當如數。求所在送至。從之。歸為諸僧言。諸僧笑其為所紿。寬曰。自念平生未嘗誑物。物豈復肯誑我哉。其人果如約。尤不怠於瞻視病患。近遠使輿致房中治。理無小廢。或腹癰不易出膿。輒為口𠲿之。煬帝聞其行解。詔居慧日。會楊玄感叛。類下獄待罪。有遣餉。悉分散。無所私。后配役。負土筑御道。同役者。
告以既無監檢。可稍縱。寬曰業報如此。能自欺乎。頃之並流西蜀。行達陜州。適諸檀越醵以贐。即分散。獨遺一驢。以負經卷。次潼關。碩德寶暹。足破莫能進。宛轉臥道側。寬哀之。又舍以載。而身負經卷。達蜀。禱雨弭虎。化風遐播。每闡導散席。襯施隨盡。然素所服用。至儉陋孅嗇。貞觀初。還鄉里。旱甚。寬為置壇場。禱雨。如蜀時。曰不得雨者。不處堂房。曝其身三日。而雨大洽。寬所在。有介冑聲。夜窺之。則見神人繞行其旁。議者以其常誦維摩經。及戒本。故然。有神素法師者。平生友也。然能交接。于既死之後。復慰以書。茲不錄。十七年夏五月十六日。卒于仁壽寺。壽七十八。蓋寬口不及利。手不執寶。筐篋之藏。由來絕心。騎乘勞具。終身無涉。垂死。遺命其徒。以篨籧裹屍。用雨椽舁之。林野。無爾紛紜。為無益事。嗚呼達哉。
唐靈潤
俗姓。梁河東虞鄉人也。家十兄弟。皆同產。其間三者愿入道。父曰。但習誦觀音經。茍先憶持則聽。潤執卷從旦至午。即憶持。不少忘。遂獲落髮。依靈粲法師住興善寺。年十三稟涅槃。年十五。登座。如宿齒。仁壽間。詔其師粲。送舍利於懷州造塔。而潤徒行相隨。乞食自給。悉辭去官費。議者韙其持守。過泰山。從靈巖寺副師。習般舟定
【現代漢語翻譯】 現代漢語譯本：告訴他說已經沒有監工檢查了，可以稍微放鬆一下。靈寬說：『業報就是這樣，能自己欺騙自己嗎？』不久，他們一起被流放到西蜀。走到陜州時，正好遇到一些施主湊錢來贈送路費，靈寬立刻把錢分給眾人，只留下一頭驢用來馱經書。到達潼關時，驢子因為山路陡峭而疲憊不堪，無法前進，只能在路邊打滾。靈寬很同情它，又把經書卸下來讓驢子馱著，自己揹著經書到達了蜀地。他在蜀地祈雨、消除虎患，他的德化像風一樣遠播。每次講經說法結束，得到的佈施都全部散盡。然而，他平素所穿的衣服，卻極其儉樸簡陋。貞觀初年，靈寬回到家鄉，當時正值大旱。靈寬便設定壇場祈雨，像在蜀地時一樣，他說：『如果不能得到雨，我就不進屋子。』他將自己暴露在陽光下三天，結果天降大雨。靈寬所到的地方，總能聽到盔甲的聲音。晚上去偷看，就看到有神人在他周圍繞行。議論的人認為這是因為他經常誦讀《維摩經》和《戒本》的緣故。有一位名叫神素的法師，是靈寬平生的朋友。他很有能力，在靈寬去世后，還寫信來慰問。這些就不再記錄了。貞觀十七年五月十六日，靈寬在仁壽寺去世，享年七十八歲。靈寬從不貪圖利益，手裡不拿珍寶，他的筐篋里從來沒有儲藏。騎馬和乘坐交通工具，他終身都沒有涉及。臨死的時候，他遺命他的弟子們用草蓆包裹屍體，用屋檐的椽子抬著他到山林里去埋葬，不要為他大辦喪事，做那些沒有意義的事情。唉，多麼通達啊！ 唐朝靈潤 靈潤俗姓梁，是河東虞鄉人。家裡有十個兄弟，都是同一個母親所生。其中有三個人想要出家入道，父親說：『只要你們能背誦《觀音經》，如果誰先背下來，就聽誰的。』靈潤拿著經書，從早到中午，就能背誦下來，沒有絲毫遺忘。於是他得以剃度出家，跟隨靈粲法師住在興善寺。十三歲時，他受持《涅槃經》。十五歲時，他登上講座，就像是很有經驗的老法師一樣。仁壽年間，皇帝下詔讓他的老師靈粲將舍利送到懷州建塔，靈潤徒步跟隨，靠乞討為生，拒絕接受官府提供的費用。人們都稱讚他能堅持操守。經過泰山時，他跟隨靈巖寺的副師學習般舟三昧。
【English Translation】 English version: He was told that there was no more supervision, and he could relax a little. Ling Kuan said, 'Is karma like this? Can you deceive yourself?' Soon after, they were exiled to Western Shu together. When they reached Shaanzhou, some patrons happened to gather money to give them as travel expenses. Ling Kuan immediately distributed the money to everyone, leaving only a donkey to carry the scriptures. When they reached Tongguan, the donkey was exhausted due to the steep mountain road and could not move forward, so it could only roll on the side of the road. Ling Kuan felt sorry for it, so he unloaded the scriptures and let the donkey carry them, while he carried the scriptures himself to reach Shu. In Shu, he prayed for rain and eliminated the scourge of tigers, and his virtuous influence spread like the wind. Every time he finished preaching, all the donations he received were distributed. However, the clothes he usually wore were extremely simple and crude. In the early years of the Zhenguan period (627-649 AD), Ling Kuan returned to his hometown, which was experiencing a severe drought. Ling Kuan then set up an altar to pray for rain, just as he had done in Shu. He said, 'If I cannot get rain, I will not enter the house.' He exposed himself to the sun for three days, and as a result, it rained heavily. Wherever Ling Kuan went, the sound of armor could always be heard. When people peeked at night, they saw divine beings walking around him. People speculated that this was because he often recited the Vimalakirti Sutra (Weimo Jing) and the Pratimoksha (Jie Ben). There was a Dharma master named Shensu, who was Ling Kuan's lifelong friend. He was very capable, and after Ling Kuan's death, he even wrote a letter to express his condolences. These are not recorded here. On the sixteenth day of the fifth month of the seventeenth year of Zhenguan, Ling Kuan passed away at Renshou Temple, at the age of seventy-eight. Ling Kuan never coveted profit, never held treasures in his hands, and never had any savings in his baskets and chests. He never rode horses or used transportation throughout his life. On his deathbed, he instructed his disciples to wrap his body in a straw mat and carry him to the mountains and forests with roof rafters, and not to hold a grand funeral for him, doing those meaningless things. Alas, how enlightened he was! Ling Run of the Tang Dynasty Ling Run's secular surname was Liang, and he was from Yuxiang in Hedong. There were ten brothers in his family, all born to the same mother. Among them, three wanted to become monks and enter the Tao. The father said, 'As long as you can recite the Avalokitesvara Sutra (Guanyin Jing), whoever recites it first, I will listen to him.' Ling Run took the scripture and was able to recite it from morning to noon without forgetting anything. Thus, he was able to be tonsured and become a monk, and he lived in Xingshan Temple with Dharma Master Ling Can. At the age of thirteen, he received the Nirvana Sutra (Niepan Jing). At the age of fifteen, he ascended the lecture seat, just like a very experienced old Dharma master. During the Renshou period (601-604 AD), the emperor issued an edict ordering his teacher Ling Can to send sarira (Sheli, relics) to Huai Prefecture to build a pagoda. Ling Run followed on foot, supporting himself by begging for food, and refused to accept the expenses provided by the government. People praised him for his ability to uphold his principles. When passing through Mount Tai, he followed the deputy teacher of Lingyan Temple to study the Pratyutpanna Samadhi (Banzhou Sanmei).
。於時同志五百人。獨潤於行坐無替。頃之受攝論于道奘法師。仍事奘師。為和尚。而登具焉。年二十三。反錫京邑。會智念法師。方弘小論。又摳衣輪下。有辨相法師者。學兼小大。于凈影寺造攝論疏五卷。門人五百。其能豎義者二百。相與徴詰。而潤始造之。奮發奇論。一座嘆伏。辨行法師尤欽挹。大業初忽屬風疾。后雖勿藥而虛幻之相愈益厭。卜終南之北。澧鄠之間。玉山之下逝。將與沙門空藏慧琎智信智光等。游于叢祠野冢。鬼魅群號族嘯之地。以終其身。大業十年。詔入鴻臚館。教授三韓僧。並於所居寺。翻譯經本。季年。四海橫潰。有司禁僧。毋外出。於是歸隱興善寺之西院。自課迄三年。遷藍田之感化寺。偕慧定禪師。沙門志超等。一食燕嘿。終十五載。時歲薦饑。賓侶過從。菽麥共餐。法會之盛。雖靈粲師亦歆羨焉。唐興詔任興善住持事。潤以素所託跡。不敢辭。貞觀八年。詔遷弘福寺。就翻譯。仍職證義。此其大略也。若其間患難困苦。皆適有天幸。不至狼狽。豈非其善緣所感。陰相之力耶。嘗以護法罪流歡州。詔安置洛東。道俗趨向如初。疏報京邑。門人云云僕射房玄齡見之嘆曰。詞理懇[款-士+止]。有其名者。必有其實。信哉。講涅槃七十餘遍。攝大乘論三十餘遍。維摩勝鬘起信等論。不
算。皆有義疏行世。其義疏如攝論之黎耶。真俗無相無生觀等。特異諸說。弟子凈元嗣。沙門智衍。其族侄也。幼承教勖。善涅槃攝論住藍田之法池寺。
唐元康
性敏銳。形模擁腫而短。先居林野。常持誦觀音號。忽一鹿。角有八岐。訓擾庭階。如素所豢。每乘之。至遠無憚也。因以三論。置其背。掛疏鈔角上。其他小軸。系之尾。康則衣大布。曳衲播(梵言立播。華言裹腹衣。亦云。抱腹制如偏祖)。戴大竹笠。見者以為異。入京遇開講。即造其筵。就所申義致問。往反數百言未已。且戲之曰。甘桃不結實。苦李壓枝低。答曰。輪王千個子。巷伯勿孫兒。蓋譏康之無生徒也。康曰。近丹者赤。近漆者黑。若汝之丹不可以為纁絳。若汝之黑。不可以為鉛墨。眾莫測其所詣也。語聞。詔于安國寺弘闡。遂著中觀論疏中百門論玄樞二卷。行世。
唐無礙
其先中州陳氏。晉永嘉南渡。寓建鄴。父曠。為梁元帝學士。承聖元年。遂生礙於成都。神姿特異。見者知為今器。九歲能應對。十歲入家塾。輒強記不廢忘。嘗至長安。道安法師。與語。奇之。勸使出家。始習太子應瑞經。追慕不自勝。至於涕泣。天和三年。以周武納后。恩獲剃落。建德三年。詔廢教。因陸沈塵埃中。然戒操愈益謹。隋開皇
【現代漢語翻譯】 現代漢語譯本： 算（Suan，人名）。他有許多義疏流傳於世。他的義疏，如《攝大乘論》（She Dasheng Lun）的《阿賴耶識章》（Ālāyéshì zhāng），以及真俗無相無生觀等，都與其他的說法非常不同。弟子有凈元（Jingyuan），沙門智衍（Zhiyan）是他的族侄。智衍從小就接受算的教誨和勉勵，精通《涅槃經》（Nirvana Sutra）和《攝大乘論》，住在藍田（Lantian）的法池寺（Fachi Temple）。 唐代的元康（Yuankang） 他天性敏銳，但體型臃腫矮小。他最初住在山林中，經常持誦觀音菩薩的名號。忽然有一天，一隻鹿，角上有八個分叉，馴服地在庭院裡走動，就像平時飼養的家畜一樣。元康每次都騎著它，去很遠的地方也不害怕。他把《三論》（Sanlun）放在鹿背上，把疏鈔掛在鹿角上，其他的小軸則繫在鹿尾上。元康自己則穿著粗布衣服，拖著衲播（Nabo，梵語立播的音譯，意為裹腹衣，也叫抱腹，形制像偏祖）。人們看到他都覺得很奇怪。他來到京城，遇到有人開講經，就去參加，針對所講的義理提出問題。一來一往辯論了幾百句還沒有結束。有人戲弄他說：『甘甜的桃樹不結果實，苦澀的李樹壓彎了枝條。』元康回答說：『輪王有一千個兒子，小巷的百姓沒有孫子。』這是譏諷元康沒有學生。元康說：『靠近硃砂的會變紅，靠近油漆的會變黑。像你這樣的硃砂不能用來做纁絳，像你這樣的黑色不能用來做鉛墨。』眾人不明白他想表達什麼。這話傳到了皇帝那裡，皇帝下詔讓他在安國寺（Anguo Temple）弘揚佛法。於是他撰寫了《中觀論疏》（Zhongguan Lun Shu）和《中百門論玄樞》（Zhong Bai Men Lun Xuan Shu）二卷，流傳於世。 唐代的無礙（Wuai） 他的祖先是中州（Zhongzhou）的陳氏（Chen），在晉朝永嘉年間南渡，居住在建鄴（Jianye）。他的父親陳曠（Chen Kuang），是梁元帝的學士。承聖元年，無礙出生在成都。他神采非凡，人們看到他都知道他將來會成為棟樑之材。九歲就能對答如流，十歲進入私塾，就能牢記不忘。他曾經到過長安（Chang'an），道安法師（Daoan）與他交談，覺得他很奇特，勸他出家。他開始學習《太子應瑞經》（Taizi Yingrui Jing），追慕不已，甚至流下了眼淚。天和三年，因為周武帝納后，大赦天下，無礙得以剃度出家。建德三年，皇帝下詔廢除佛教，無礙因此隱居在民間。但他持守戒律更加謹慎。隋朝開皇
【English Translation】 English version: Suan (name of a person). He has many commentaries that are circulated in the world. His commentaries, such as the Ālāyavijñāna chapter of the Mahāyānasaṃgraha (She Dasheng Lun), and the views on the non-duality of truth and convention, non-arising, etc., are very different from other views. His disciples include Jingyuan, and the śrāmaṇa Zhiyan is his nephew. Zhiyan received Suan's teachings and encouragement from a young age, and was proficient in the Nirvana Sutra (Nirvana Sutra) and the Mahāyānasaṃgraha, residing in the Fachi Temple (Fachi Temple) in Lantian. Yuankang of the Tang Dynasty He was naturally intelligent, but his physique was stout and short. He initially lived in the mountains and forests, constantly reciting the name of Avalokiteśvara Bodhisattva. Suddenly, a deer with eight branches on its antlers tamely walked in the courtyard, just like a domestic animal that was usually raised. Yuankang rode it every time, and was not afraid to go to distant places. He placed the Three Treatises (Sanlun) on the deer's back, hung the commentaries on the antlers, and tied the other small scrolls to the tail. Yuankang himself wore coarse cloth clothes, dragging a nāpabastra (Nabo, transliteration of the Sanskrit word nāpabastra, meaning a belly wrap, also called baofu, shaped like a pianzu). People who saw him thought he was strange. He came to the capital and, when he encountered someone giving a lecture, he went to participate, raising questions about the meaning of what was being taught. They debated back and forth for hundreds of sentences without end. Someone teased him, saying, 'Sweet peach trees do not bear fruit, bitter plum trees bend their branches low.' Yuankang replied, 'A Cakravartin has a thousand sons, the common people in the alleys have no grandsons.' This was mocking Yuankang for not having students. Yuankang said, 'Those near cinnabar become red, those near lacquer become black. Cinnabar like yours cannot be used to make scarlet, black like yours cannot be used to make ink.' The crowd did not understand what he wanted to express. These words were heard by the emperor, who issued an edict ordering him to propagate the Dharma at Anguo Temple (Anguo Temple). Thus, he wrote the Commentary on the Madhyamaka-kārikā (Zhongguan Lun Shu) and the two volumes of the Mysterious Key to the Treatise on the Hundred Gates (Zhong Bai Men Lun Xuan Shu), which were circulated in the world. Wuai of the Tang Dynasty His ancestors were the Chen family (Chen) of Zhongzhou. During the Yongjia period of the Jin Dynasty, they crossed south and resided in Jianye. His father, Chen Kuang (Chen Kuang), was a scholar of Emperor Yuan of Liang. In the first year of Cheng Sheng, Wuai was born in Chengdu. His divine appearance was extraordinary, and people who saw him knew that he would become a pillar of the state in the future. At the age of nine, he could answer fluently, and at the age of ten, he entered a private school and could remember everything without forgetting. He once went to Chang'an, and the Dharma Master Daoan spoke with him, finding him very remarkable and encouraging him to become a monk. He began to study the Sutra of the Auspicious Response of the Crown Prince (Taizi Yingrui Jing), admiring it so much that he shed tears. In the third year of Tianhe, because Emperor Wu of Zhou took a queen, there was a general amnesty, and Wuai was able to be tonsured and become a monk. In the third year of Jiande, the emperor issued an edict abolishing Buddhism, and Wuai therefore lived in seclusion among the people. However, he adhered to the precepts even more carefully. In the Kaihuang period of the Sui Dynasty
初。遂與興復。詔住永寧寺。即趨齊。依超法師。聽智度論。未幾。入長安。學十地阿毗曇等。時興善體法師。方開大論。命攝講義無擁滯。而文句或稍遺失。於是極晝夜。熟誦本文六十卷。而心疾作矣。尋歸永寧以醫。十年總管河間王俾知寺任。大業二年。詔刊定佛法于洛陽四方館。五年煬帝西征。過之召見。勞問賜予有加。十三年。唐受隋禪。至京師住莊嚴寺。眾以其識達。請知寺任。如永寧。非其好也。武德八年。反永寧以無相理觀。調伏心疾。貞觀十九年二月二十八日。無所痛是而終。春秋八十四。
唐法琰
姓嚴氏。江表金陵人。始名法藏。住願力寺。聽莊嚴爝公成實論。每聞余經如舊所習。試密尋擬言意無不通諧。即以咨諸先達。咸曰。此卿宿昔所嘗緣述。故未忘爾。晚入京師。住日嚴寺。終於武德之季。
又居玄者
年迫耆頤。然知足不蓄貲幣。所得隨以散盡。貞觀十年。卒于寺。年九十餘。
唐智凱
姓馮氏。丹陽人。幼孤。昉六歲。偶從吉藏法師聽法華火宅品。歸謂其母曰。經明火宅者。我身也。若我是火宅。我應燒人。既不能燒。則無我可知矣。是夕達旦無𥧌。遽辭母。詣藏求出家。貌黑甚。故時稱之。烏凱云。年十三。藏使覆述。並不拘經論。依藏會稽
【現代漢語翻譯】 現代漢語譯本：最初，他參與了寺院的興復工作，並奉詔住持永寧寺。之後前往齊地，依止超法師學習《智度論》。不久，進入長安，學習《十地阿毗曇》等。當時，興善寺的體法師正在講解《大論》，指定他負責講解，他的講解流暢無阻，只是文句有時稍有遺漏。於是他日夜苦讀，熟誦本文六十卷，結果引發了心疾。之後回到永寧寺醫治。十年間，總管河間王讓其管理寺務。大業二年，隋煬帝在洛陽四方館詔令刊定佛法。五年，煬帝西征，路過時召見了他，慰勞並賞賜了很多東西。十三年，唐朝取代隋朝，他來到京師，住在莊嚴寺。眾人因為他見識通達，請他管理寺務，像在永寧寺一樣，但他並不喜歡。武德八年，他回到永寧寺，以無相理觀調伏心疾。貞觀十九年二月二十八日，無病無痛而終，享年八十四歲。
唐 法琰（Fa Yan）
姓嚴，是江表金陵人。最初名叫法藏（Fa Zang）。住在願力寺，聽莊嚴寺的爝公講解《成實論》。每次聽到其他經典，都像以前學過的一樣。試著暗中揣摩，言語和意思沒有不通順和諧的。於是向各位先達請教，大家都說：『這是你前世曾經學習過的，所以沒有忘記啊。』晚年進入京師，住在日嚴寺，最終在武德年間去世。
又 居玄者（Ju Xuan Zhe）
年紀已經很大了，但是知足常樂，不積攢錢財。得到的財物都隨手散盡。貞觀十年，在寺院去世，享年九十多歲。
唐 智凱（Zhi Kai）
姓馮，是丹陽人。幼年喪父，六歲時，偶然跟隨吉藏（Ji Zang）法師聽講《法華經·火宅品》。回家后對母親說：『經中說明火宅，指的就是我的身體啊。如果我是火宅，我就應該燒人。既然不能燒，那就可知沒有我了。』當晚徹夜未眠，立刻辭別母親，前往吉藏處請求出家。因為面板很黑，所以當時人們稱他為『烏凱』。十三歲時，吉藏讓他複述所學，他不拘泥於經論，完全按照吉藏在會稽（Kuaiji）的講解。
【English Translation】 English version: Initially, he participated in the restoration of the temple and was ordered to reside in Yongning Temple. Then he went to Qi and studied the Śatasāhasrikā-prajñāpāramitā Sūtra under Dharma Master Chao. Soon after, he entered Chang'an and studied the Daśabhūmika-sūtra and Abhidharma, etc. At that time, Dharma Master Ti of Xingshan Temple was lecturing on the Mahāyāna-samgraha, and he was assigned to explain it. His explanations were fluent and unobstructed, but the sentences were sometimes slightly omitted. Therefore, he studied hard day and night, reciting the sixty volumes of the text until he developed a heart ailment. Later, he returned to Yongning Temple for treatment. For ten years, General Manager Hejian Wang allowed him to manage the temple affairs. In the second year of the Daye era, Emperor Yang of Sui ordered the revision of Buddhism at the Sifang Pavilion in Luoyang. In the fifth year, Emperor Yang went on a western expedition and summoned him, comforting him and giving him many rewards. In the thirteenth year, the Tang Dynasty replaced the Sui Dynasty, and he came to the capital and lived in Zhuangyan Temple. Because of his knowledge and understanding, the people asked him to manage the temple affairs, as in Yongning Temple, but he did not like it. In the eighth year of the Wude era, he returned to Yongning Temple and used the Anutpattikadharmakshanti to subdue his heart ailment. On the twenty-eighth day of the second month of the nineteenth year of the Zhenguan era, he passed away without pain, at the age of eighty-four.
Tang Fa Yan
His surname was Yan, and he was from Jinling in Jiangbiao. His original name was Fa Zang. He lived in Yuanli Temple and listened to Dharma Master Jue of Zhuangyan Temple explain the Tattvasiddhi-śāstra. Every time he heard other scriptures, it was as if he had learned them before. He tried to secretly speculate, and the words and meanings were all coherent and harmonious. So he consulted the senior monks, and they all said: 'This is what you have learned in your previous life, so you have not forgotten it.' In his later years, he entered the capital and lived in Riyan Temple, and finally passed away during the Wude era.
Also, Ju Xuan Zhe
He was very old, but content and did not accumulate wealth. He gave away all the money he received. In the tenth year of the Zhenguan era, he passed away in the temple at the age of ninety.
Tang Zhi Kai
His surname was Feng, and he was from Danyang. He lost his father at a young age. At the age of six, he happened to follow Dharma Master Ji Zang to listen to the Lotus Sutra, chapter 'The Parable of the Burning House'. After returning home, he said to his mother: 'The sutra explains the burning house, which refers to my body. If I am the burning house, I should burn people. Since I cannot burn, then it can be known that there is no self.' He did not sleep all night and immediately bid farewell to his mother and went to Ji Zang to request ordination. Because his skin was very dark, people called him 'Wu Kai'. At the age of thirteen, Ji Zang asked him to repeat what he had learned, and he did not adhere to the scriptures and treatises, but followed Ji Zang's explanation in Kuaiji.
住嘉祥等寺。逮藏入京。即還靜林聚徒。武德七年。或復請于剡縣弘導。眾至五百。貞觀元年。常于餘姚縣小龍泉寺開三論大品等經。誓不他往。離睡眠。卻供施床坐水飲而已。佛殿之後。忽漲一池。曰吾可以卒歲矣。俗惡狗子。生輒棄置。使饑凍死。凱聞而憐之。悉為收聚養畜。雖踐污被褥弗恨。十九年都督齊公迎致於嘉祥寺。敷暢三論義學集者。八百餘人。僚庶畢序。教門為之光顯。時龍泉池竭。凱嘆曰。吾不反矣。二十年。七月二十八日。方升座。手執如意。嘿然加坐而卒。葬全身於大禹山。起塔七層。以旌其德。
唐慧旻
字玄素。其先河東人。九歲出家。誦法華經期月。即能覆習。年十五。依新羅光法師。聽成論于迴向寺。年十七。講法華于海鹽之光興寺。香氣充庭。或聞空中。彈指聲席賓咸嘆異。既登具。稟承十誦于竹園寺之志律師。文理精詣傍通諸部志公悉以學徒委之而逝。俄游會稽天臺。禮石佛于剡。歷數年乃還吳。結友厲業于通玄寺。布衣蔬食。訖十七年。足未嘗出戶。隋季之亂。禪誦不輟。蘇州總管聞嗣安迎請至再。而後一赴。刺史李廉薛通王榮等。尤相尊敬。欲固留為生民福。聞公度終不可。因為作寺華亭谷干山中。俾以行道。然地下濕。多蚊蚋。恐致疾沴。唐初徒居海虞山。殖
【現代漢語翻譯】 現代漢語譯本 住在嘉祥寺等寺廟。等到吉藏（Jizang，人名，三論宗集大成者）入京后，他就回到靜林寺聚集門徒。武德七年，有人再次邀請他在剡縣弘揚佛法，信眾達到五百人。貞觀元年，他經常在餘姚縣小龍泉寺開講《三論》、《大品般若經》等經典，發誓不再前往其他地方，只求遠離睡眠，謝絕供養的床鋪，只飲用水而已。在佛殿之後，忽然漲出一個池塘，他說『我可以在這裡終老了』。當地的風俗厭惡狗，生下來就隨意丟棄，讓它們飢寒而死。慧凱（Huikai，人名，即本文主人公）聽說了這件事，很憐憫它們，全部收養起來。即使它們踐踏、弄髒被褥也不生氣。貞觀十九年，都督齊公迎接他到嘉祥寺，宣講三論義學，聚集了八百多人。各級官員都來聽講，教門因此而光顯。當時龍泉池水乾涸，慧凱嘆息說：『我不能再留在這裡了。』貞觀二十年七月二十八日，他正要升座講法，手裡拿著如意，默默地坐化圓寂。全身葬在大禹山，建造七層佛塔來表彰他的德行。
唐朝的慧旻（Huimin，人名）
字玄素（Xuansu，字），他的祖先是河東人。九歲出家，誦讀《法華經》一個月，就能背誦。十五歲時，跟隨新羅的光法師（Guangfashi，人名）在迴向寺聽講《成實論》。十七歲時，在海鹽的光興寺講解《法華經》，香氣充滿庭院，有人聽到空中傳來彈指的聲音，在座的賓客都驚歎稱奇。受具足戒后，在竹園寺的志律師（Zhilvshi，人名）那裡學習《十誦律》，精通文理，旁通其他經典。志律師將所有學徒都託付給他后就去世了。不久，他遊歷會稽、天臺，在剡縣禮拜石佛，過了幾年才回到吳地，在通玄寺與道友們一起努力修行。身穿布衣，吃粗茶淡飯，十七年足不出戶。隋朝末年戰亂，禪修誦經從不間斷。蘇州總管聞嗣安（Wensian，人名）多次迎請他，他才去了一次。刺史李廉（Lilian，人名）、薛通（Xuetong，人名）、王榮（Wangrong，人名）等人都非常尊敬他，想把他留下來為百姓造福，但聽說慧旻最終不會留下，就為他在華亭谷干山中建造寺廟，讓他修行。然而，地下潮濕，蚊蟲很多，恐怕會生病。唐朝初年，他遷居到海虞山，種植...
【English Translation】 English version He resided in temples such as the Ji Xiang Temple. After Jizang (Jizang, a person's name, the great master of the Sanlun school) was summoned to the capital, he returned to Jinglin Temple to gather disciples. In the seventh year of the Wude era, he was again invited to Hongdao in Shan County, where the congregation reached five hundred. In the first year of the Zhenguan era, he often lectured on the Shastra of the Three Treatises (Sanlun), the Large Perfection of Wisdom Sutra (Da Pin Banruo Jing), and other scriptures at the Xiaolongquan Temple in Yuyao County, vowing not to go elsewhere, seeking only to stay away from sleep, refusing offered beds, and drinking only water. Behind the Buddha hall, a pond suddenly appeared, and he said, 'I can spend my remaining years here.' The local custom was to despise dogs, abandoning them at birth to starve and freeze to death. Huikai (Huikai, a person's name, the protagonist of this text) heard of this and took pity on them, collecting and raising them all. He did not resent them even when they trampled and soiled the bedding. In the nineteenth year of the Zhenguan era, the governor Duke Qi welcomed him to Ji Xiang Temple, where he expounded the doctrines of the Three Treatises, gathering more than eight hundred people. Officials of all ranks came to listen, and the teachings were thus illuminated. At that time, the Longquan pond dried up, and Huikai sighed, 'I cannot stay here any longer.' On the twenty-eighth day of the seventh month of the twentieth year of the Zhenguan era, as he was about to ascend the seat to preach, holding a ruyi (a scepter-like ornament) in his hand, he silently entered into seated nirvana. His whole body was buried on Mount Dayu, and a seven-story pagoda was built to honor his virtue.
Huimin (Huimin, a person's name) of the Tang Dynasty
His courtesy name was Xuansu (Xuansu, courtesy name), and his ancestors were from Hedong. He became a monk at the age of nine, and after reciting the Lotus Sutra (Fahua Jing) for a month, he could recite it from memory. At the age of fifteen, he followed the Silla monk Guangfashi (Guangfashi, a person's name) to listen to the Chengshi Lun (Tattvasiddhi Shastra) at the Huixiang Temple. At the age of seventeen, he lectured on the Lotus Sutra at the Guangxing Temple in Haiyan, and the fragrance filled the courtyard. Some heard the sound of finger-snapping in the air, and the guests present were amazed. After receiving the full precepts, he studied the Ten Recitation Vinaya (Shi Song Lu) under the Vinaya Master Zhi (Zhilvshi, a person's name) at the Zhuyuan Temple, mastering the principles and being well-versed in other scriptures. Vinaya Master Zhi entrusted all his disciples to him before passing away. Soon after, he traveled to Kuaiji and Tiantai, and worshiped the stone Buddha in Shan County. After several years, he returned to Wu, forming friendships and diligently practicing at the Tongxuan Temple. He wore cloth clothes and ate simple meals, never leaving his house for seventeen years. During the chaos of the late Sui Dynasty, he never ceased his meditation and chanting. The governor of Suzhou, Wen Si'an (Wensian, a person's name), repeatedly invited him, and he only went once. The prefects Li Lian (Lilian, a person's name), Xue Tong (Xuetong, a person's name), and Wang Rong (Wangrong, a person's name) and others especially respected him, wanting to keep him to bring blessings to the people, but hearing that Huimin would not stay in the end, they built a temple for him in the Guguanshan mountains of Huating, so that he could practice the Way. However, the ground was damp and there were many mosquitoes, which could cause illness. In the early Tang Dynasty, he moved to Mount Haiyu, planting...
梓數十萬本。遠方來學。常百餘人。晚年住南澗草菴。兩兔一彪。出處常與俱。禽獸神祇受歸戒。事蹟巨述。都督陽武公李世嘉遣使以書幣騁。不應命。貞觀十九年。江王以刺史欲從受戒法。亦固辭不出山。古律舊疏。有陋失者。刊正焉。著十誦私記十三卷。僧尼行事二卷。尼眾羯磨二卷。道俗菩薩戒義疏四卷。得法弟子二十餘人。二十年八月十一日。終於所隱。春秋七十七。
新修科分六學僧傳卷第十九 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十
浙東沙門 曇噩 述
忍辱學
持志科
唐法顯
出南郡江陵丁氏。年十二。依四層寺寶溟法師剃落。服勤久之。忽問欲界亂地。素非道緣。既生其中。焉能脫離。溟曰。眾生皆有初地味禪。歷劫不忘。時來則發矣。今顗大師學者之宗。可往承事。會顗既赴煬帝之徴。將旋金陵。道便歸鄉。寓其寺以受請謁。徒侶四百。郁成叢林。后復從成彥習皓等。而琢磨之。益日劫倍。然卒于皓處。得所歸宿。屬季歲災𡨥薦臻。寺眾逃徙。顯獨守大殿。三十餘年。蔬水屢絕於中。兵刃交求于外。燕嘿自若也。殿蓋彌天法師造。以梅為梁。俗號梅梁殿。中置彌勒尊像。光趺並高
【現代漢語翻譯】 現代漢語譯本： 印製了幾十萬本經書。遠方來求學的常有百餘人。晚年住在南澗草菴，兩隻兔子和一隻小豹子，出入常常與他相伴。禽獸神祇都接受了他的歸戒。他的事蹟有很多記載。都督陽武公李世嘉派使者帶著書信和財物聘請他，他沒有應允。貞觀十九年，江王以刺史的身份想向他求受戒法，也被他堅決地拒絕，不肯出山。對於古律舊疏中存在疏漏錯誤的地方，他進行了刊正。著有《十誦私記》十三卷，《僧尼行事》二卷，《尼眾羯磨》二卷，《道俗菩薩戒義疏》四卷。得法的弟子有二十餘人。貞觀二十年八月十一日，在隱居的地方圓寂，享年七十七歲。
《新修科分六學僧傳》卷第十九 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第二十
浙東沙門 曇噩 述
忍辱學
持志科
唐 法顯（Tang Faxian）
法顯，南郡江陵丁氏人。十二歲時，依四層寺的寶溟（Baoming）法師剃度出家。服侍勤勞了很久之後，忽然問道：『欲界是混亂之地，本來就不是修道的因緣，既然生在其中，怎麼能夠脫離呢？』寶溟法師說：『眾生都有最初的禪定滋味，經歷無數劫都不會忘記，時機到來就會顯發出來。現在智顗（Zhiyi）大師是學者的宗師，可以前去承事。』恰逢智顗大師應煬帝的徵召，將要返回金陵，法顯便回到家鄉，住在四層寺，以便接受智顗大師的請謁。智顗大師的徒弟有四百人，形成了一個興盛的叢林。後來又跟隨成彥（Chengyan）、習皓（Xihao）等人學習，更加精進，日益增長。最終在習皓處去世，得到了歸宿。適逢連年發生災荒，寺廟中的僧眾都逃離了，只有法顯獨自守護著大殿三十餘年，常常斷絕蔬菜和清水，外面兵刃交加，而他卻安靜沉默，毫不動搖。這座大殿是彌天（Mitian）法師建造的，用梅樹做梁，俗稱梅梁殿。殿中安置著彌勒（Maitreya）佛像，佛像的光環和蓮花座都很高。
【English Translation】 English version: Tens of thousands of copies of scriptures were printed. More than a hundred people came from afar to study. In his later years, he lived in the thatched hut of Nanjian, accompanied by two rabbits and a small leopard. Birds, beasts, deities all received his precepts of refuge. There are many records of his deeds. Li Shijia (李世嘉), the Duke of Yangwu, sent envoys with letters and gifts to invite him, but he did not accept. In the nineteenth year of the Zhenguan era, the Prince of Jiang, as the prefect, wanted to receive the precepts from him, but he firmly declined and refused to leave the mountain. He corrected the omissions and errors in the old commentaries on ancient precepts. He wrote thirteen volumes of 'Private Notes on the Ten Recitations' (十誦私記), two volumes of 'Monk and Nun Practices' (僧尼行事), two volumes of 'Nun's Karma' (尼眾羯磨), and four volumes of 'Commentary on the Meaning of Lay and Monastic Bodhisattva Precepts' (道俗菩薩戒義疏). He had more than twenty disciples who attained the Dharma. On the eleventh day of the eighth month of the twentieth year of the Zhenguan era, he passed away in his hermitage at the age of seventy-seven.
Newly Compiled Classified Biographies of Eminent Monks, Volume 19 Supplement to the Wanxu Zang, Volume 77, No. 1522, Newly Compiled Classified Biographies of Eminent Monks
Newly Compiled Classified Biographies of Eminent Monks, Volume 20
Shramana Tan'e (曇噩) of Eastern Zhejiang, Narrated
The Study of Patience
The Category of Maintaining Resolve
Tang Faxian (唐法顯)
Faxian (法顯) was from the Ding family of Jiangling (江陵), Nanjun (南郡). At the age of twelve, he was tonsured and ordained by Dharma Master Baoming (寶溟) of the Four-Story Temple. After serving diligently for a long time, he suddenly asked: 'The desire realm is a chaotic place, and it is not a condition for cultivating the Way. Since we are born in it, how can we escape?' Dharma Master Baoming said: 'All sentient beings have the initial taste of dhyana (禪定), which they will not forget through countless kalpas (劫). When the time comes, it will manifest. Now, Master Zhiyi (智顗) is the master of scholars, and you can go and serve him.' It happened that Master Zhiyi was summoned by Emperor Yang and was about to return to Jinling (金陵). Faxian returned to his hometown and stayed at the Four-Story Temple to receive Master Zhiyi's invitation. Master Zhiyi had four hundred disciples, forming a flourishing sangha (叢林). Later, he also studied with Chengyan (成彥), Xihao (習皓), and others, becoming more diligent and growing day by day. He eventually passed away at Xihao's place, finding his final resting place. It happened that disasters occurred in successive years, and the monks in the temple all fled. Only Faxian alone guarded the main hall for more than thirty years, often running out of vegetables and clean water, while weapons clashed outside, but he remained quiet and unmoved. This hall was built by Dharma Master Mitian (彌天), using plum trees as beams, commonly known as the Plum Beam Hall. In the hall was enshrined the image of Maitreya (彌勒) Buddha, whose halo and lotus pedestal were very high.
四十尺。八部圍繞。貌極畏敬。至是顯置寶冠華悵。供具經臺。五鐙長明不絕。一燈忽獨熾。𤓁高丈餘。其至誠所感如此。
貞觀間。顯始出處別房。夜有著五色服。持一金瓶。以奉之者。又嘗夢。異僧告曰。可往蘄州。見信禪師。及往果獲契證。永徽三年。十二月八日夢。坐寶殿。授四眾戒。遂疾。至四年正月十日。陟起坐床上。盥浴剃髮如常時。十一日午時卒。十七日。弟子克葬于大明寺之北原。其未卒也。門人有見室之西壁拆裂。而白光遍透者。寺之西北。夜有白雲二道亙空中。殿之像設器用。皆動搖。議者以為顯住此寺。凡五十餘年。而足不出戶。故其臨終之際。瑞相尤多。荊州都督紀王夙受歸戒。命記室郭瑜銘之。致追慕萬一。
唐慧明
姓王。杭州人。少出家。訪道。無所不至。常持大布衣。從越之敏法師。二十五年。其玄解。于千眾中為第一。時共目之青布明。后咨禪法于蔣山巖禪師者。十年。嘗以積雪塞路。七日不食。獨唸曰。吾聞七日不食則死。今不死豈其業耶。吾茲試觀之。因自以繩懸之崖間。頓若有割斷其繩者。竟墜崖底。歘又若有擎之以出者。復置前所在處。無少損。未幾。行頭陀于荊之四望山。形與影俱。寒暑一衲。物我相忘。而兩虎之鬥者。能使之解。專以思益經。
【現代漢語翻譯】 現代漢語譯本： 四十尺（約十三米）。八部（佛教中的天龍八部）圍繞。儀容極其莊嚴恭敬。此時顯現出寶冠華麗的帳幔，供奉的器具和經臺，五盞燈長明不滅。其中一盞燈突然獨自燃燒得非常旺盛，火焰高達一丈多。這是他至誠所感應的結果。
貞觀年間，顯開始在寺院的別房居住。夜晚，有人看見他穿著五彩的衣服，拿著一個金瓶來供奉。他又曾經夢見一位奇異的僧人告訴他說：『你可以去蘄州，拜見信禪師。』他前往後果然得到了印證。永徽三年十二月八日，他夢見自己坐在寶殿上，為四眾（比丘、比丘尼、優婆塞、優婆夷）授戒。之後就生病了。到了永徽四年正月十日，他從床上起來坐著，洗漱剃髮如平時一樣。十一日午時圓寂。十七日，弟子們將他安葬在大明寺的北原。在他未圓寂的時候，弟子們有人看見房間的西墻裂開，白光遍照。寺院的西北方向，夜晚有兩條白色的云橫亙在空中。大殿里的佛像和器物都搖動起來。人們議論說，顯住在這座寺廟裡，總共五十多年，足不出戶，所以他臨終的時候，瑞相特別多。荊州都督紀王（官名）一向接受佛的教誨，命令記室（官名）郭瑜為他撰寫墓誌銘，表達追思之情。
唐慧明
姓王，杭州人。年少時出家，四處尋訪佛道，沒有沒去過的地方。經常穿著粗布衣，跟隨越地的敏法師二十五年。他對佛法的理解，在眾多僧人中是第一。當時人們都稱他為『青布明』。後來向蔣山巖禪師請教禪法，長達十年。曾經因為積雪堵塞道路，七天沒有食物。他獨自思考說：『我聽說七天不吃飯就會死，現在我沒有死，難道是業力嗎？我今天就試試看。』於是自己用繩子把自己懸掛在懸崖邊，突然好像有人割斷了繩子，他竟然墜落到崖底。忽然又好像有人把他托起來，放回原來的地方，沒有受到一點損傷。不久，他在荊州的四望山修行頭陀行，形影相隨，寒暑都只穿一件衲衣，物我兩忘。兩隻老虎打鬥的時候，他能使它們和解。他專心研習《思益經》。
【English Translation】 English version: Forty feet (approximately thirteen meters). Surrounded by the Eight Classes of Gods and Dragons (devas and nāgas in Buddhism). His appearance was extremely solemn and respectful. At this time, a jeweled crown and ornate canopies were displayed, along with offerings and a sutra platform. Five lamps burned continuously without ceasing. One of the lamps suddenly blazed intensely on its own, with flames reaching over ten feet high. This was the result of his utmost sincerity.
During the Zhenguan era, Xian began residing in a separate room within the monastery. At night, someone saw him wearing five-colored robes, holding a golden vase as an offering. He also once dreamed of an extraordinary monk who told him, 'You should go to Qizhou and meet Chan Master Xin.' Upon going there, he indeed received confirmation. On the eighth day of the twelfth month of the third year of Yonghui, he dreamed of himself sitting in a jeweled hall, bestowing precepts upon the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās). Afterwards, he fell ill. On the tenth day of the first month of the fourth year of Yonghui, he rose from his bed and sat up, washing and shaving his head as usual. He passed away at noon on the eleventh day. On the seventeenth day, his disciples buried him in the northern plains of Daming Temple. Before his passing, some disciples saw the west wall of his room crack open, with white light shining everywhere. In the northwest direction of the temple, two streaks of white clouds stretched across the sky at night. The Buddha statues and implements in the main hall all shook. People speculated that Xian had lived in this temple for over fifty years, never stepping outside his door, so the auspicious signs at the time of his passing were particularly numerous. Prince Ji, the governor of Jingzhou, had long received the precepts of refuge and commanded the scribe Guo Yu to write his epitaph, expressing his deep admiration.
Tang Huiming
His surname was Wang, and he was from Hangzhou. He left home at a young age and sought the Buddhist path everywhere, never missing a place. He often wore coarse cloth robes and followed Dharma Master Min of Yue for twenty-five years. His understanding of the profound teachings was the best among the many monks. At that time, people called him 'Blue Cloth Ming.' Later, he consulted Chan Master Yan of Jiangshan about Chan practice for ten years. Once, because snow blocked the road, he had no food for seven days. He thought to himself, 'I have heard that one will die if they do not eat for seven days. Now that I have not died, is it due to my karma? I will test it today.' So he hung himself with a rope on the edge of a cliff, and suddenly it was as if someone cut the rope, and he fell to the bottom of the cliff. Suddenly, it was as if someone lifted him up and placed him back where he was before, without any harm. Soon after, he practiced asceticism in the Siwang Mountains of Jingzhou, his form and shadow always together, wearing only one patched robe in both cold and heat, forgetting both self and others. When two tigers fought, he could make them reconcile. He devoted himself to studying the Si Yi Sutra (The Sutra on the Contemplation of Meaning).
為修行軌則。龍朔間。偶游終南。遂觀覽京師不久而去云。
唐道興
姓劉氏。秦州人。隋季天下大亂。興八九歲。常欲出家。父母不允。輒逃詣寺。挽之無還意。父母患焉。年十九。竟自隱匿大光寺。父母遍求不可得。眾憫其志。為勸喻。即剃落。嘗語其徒曰。人身難得。宜持戒毋怠。賊虜其母以去。興方以沙彌。于寺營務。聞之遽夜馳六十里。詣賊所。拜且泣。乞與母俱還。賊刃之未殊。唸曰。此僧以其母故。死不懼。豈非至孝。殺至孝不祥。因裂裳裹創。使負其母。由間道走城。后避難。
入蜀道。逢一老僧與同行。老僧謂興。吾有黃金十兩。幸達寧靜地。共分之。愿勿憚負荷也。興意以為金賈禍物。如來且不許手持寶。況負荷耶。乃辭老僧獨行抵河池縣而贊皇公偶識之。為發仆衛。送至梁州。或傳。老僧遇賊於三泉縣。殺而取其金云。
興既進具。行頭陀。依智舜律師習毗尼。聽五過。能覆述。舜深奇慧解。復承首律師于京師。大義益通貫。還蜀。博綜經論。又稟受心要于江禪師下。然于律則尤所究意焉。每嘆曰。佛法漸替。輕慢日增。吾亦焉敢褻瀆哉。故凡戒非三二十請。未嘗許其開授。則其重法可知矣。當其瀝六趣生死苦語以勵眾。至有垂涕泣者。興充福勝寺都維那。寺主以有
【現代漢語翻譯】 現代漢語譯本：這是修行的規則。龍朔年間（公元661-663年），他偶爾遊歷終南山，於是觀覽了京師（長安）不久就離開了。
唐道興（唐朝僧人）
姓劉，秦州（今甘肅天水一帶）人。隋朝末年天下大亂，道興八九歲時，就常常想要出家，父母不允許。他就逃到寺廟，拉他也不肯回去。父母為此擔憂。十九歲時，竟然自己隱匿在大光寺。父母到處尋找也找不到。眾人憐憫他的志向，勸說他的父母，於是他得以剃度出家。他曾經對他的徒弟說：『人身難得，應該持戒不要懈怠。』
他的母親被賊人擄走。道興當時還是沙彌，在寺廟裡做事。聽到這個訊息，連夜奔走六十里，到賊人那裡。跪拜並且哭泣，請求和母親一起回去。賊人舉刀要殺他，但轉念一想，『這個僧人爲了他的母親，死都不害怕，難道不是極度的孝順嗎？殺了極度孝順的人不吉利。』於是撕開衣服包紮他的傷口，讓他揹著他的母親，從小路逃回城裡。後來爲了躲避戰亂。
進入蜀地（今四川一帶）的路上，遇到一位老僧和他同行。老僧對道興說：『我有黃金十兩，希望到達寧靜的地方，我們一起分了它，希望你不要怕負擔。』道興心想黃金是招惹禍患的東西，如來佛祖尚且不允許手持寶物，更何況是揹負呢？於是辭別老僧獨自前行，到達河池縣，贊皇公偶然認出了他，派僕人護衛，送他到梁州。有人傳說，老僧在三泉縣遇到賊人，被殺並且搶走了黃金。
道興受了具足戒后，開始行頭陀行（苦行），跟隨智舜律師學習毗尼（戒律），聽講五過（五種過失），能夠全部複述。智舜律師非常驚奇他的智慧和理解力。他又跟隨首律師在京師學習，對佛法大義更加通透貫穿。回到蜀地后，廣泛研習經論，又在江禪師那裡稟受心要。然而他對戒律尤其深入研究。他常常嘆息說：『佛法漸漸衰落，輕慢佛法的人日益增多，我怎麼敢褻瀆佛法呢？』所以凡是求戒的人，不是三番五次地請求，他從不輕易允許開戒傳授。由此可見他對佛法的重視。當他用六道生死輪迴的痛苦來勸勉大眾時，甚至有人感動得流下眼淚。道興擔任福勝寺的都維那（寺院的綱領），寺廟的住持認為他有
【English Translation】 English version: These are the rules for practice. During the Longshuo period (661-663 AD), he occasionally traveled to Zhongnan Mountain, and after briefly visiting the capital (Chang'an), he departed.
Tang Daoxing (A Tang Dynasty Monk)
His surname was Liu, and he was from Qinzhou (present-day Tianshui area, Gansu). During the late Sui Dynasty, when the world was in great chaos, Daoxing, at the age of eight or nine, often desired to become a monk, but his parents did not allow it. He would escape to temples, and even when pulled back, he had no intention of returning. His parents were troubled by this. At the age of nineteen, he secretly hid himself in Daguang Temple. His parents searched everywhere but could not find him. The people, pitying his aspiration, persuaded his parents, and he was finally allowed to be tonsured and become a monk. He once said to his disciples, 'It is difficult to obtain a human body, so one should uphold the precepts and not be lazy.'
His mother was abducted by bandits. Daoxing, who was still a Shami (novice monk) at the time, was working in the temple. Upon hearing this news, he rushed sixty li (approximately 30 kilometers) at night to the bandits' location. He knelt and wept, begging to return with his mother. The bandits raised their knives to kill him, but then thought, 'This monk, for the sake of his mother, is not afraid of death. Isn't this the utmost filial piety? Killing someone with such filial piety is inauspicious.' So they tore their clothes to bandage his wound and had him carry his mother, escaping back to the city through a side road. Later, to avoid the war.
On the way to Shu (present-day Sichuan area), he met an old monk traveling with him. The old monk said to Daoxing, 'I have ten taels of gold. I hope to reach a peaceful place and share it with you. I hope you don't mind carrying it.' Daoxing thought that gold was a source of trouble, and even the Tathagata (Buddha) did not allow holding treasures in hand, let alone carrying them. So he bid farewell to the old monk and traveled alone, arriving at Hechi County. Zanhuang Gong (a title) happened to recognize him and sent servants to escort him to Liangzhou. It was rumored that the old monk encountered bandits in Sanquan County, was killed, and his gold was taken.
After Daoxing received the full precepts, he began to practice the ascetic practices (dhuta), following Vinaya Master Zhishun to study the Vinaya (precepts), listening to the Five Faults (five kinds of transgressions), and being able to recite them all. Vinaya Master Zhishun was very surprised by his wisdom and understanding. He also followed Head Master in the capital to study, and his understanding of the great meaning of the Dharma became more thorough. After returning to Shu, he extensively studied the sutras and treatises, and also received the essential teachings from Chan Master Jiang. However, he especially delved into the study of the precepts. He often sighed and said, 'The Dharma is gradually declining, and those who disrespect the Dharma are increasing day by day. How dare I desecrate the Dharma?' Therefore, he never easily allowed the opening and transmission of precepts unless those who sought them requested it three or twenty times. From this, it can be seen how much he valued the Dharma. When he used the suffering of the six realms of samsara to encourage the assembly, some were even moved to tears. Daoxing served as the Du Weina (chief administrator) of Fusheng Temple, and the abbot of the temple considered him to have
司命。戒不得停客。客之來者。興皆宿食之。無所拒。主大怒曰。年少敢爾。我語不見用。並不用官司命邪。興從容進曰。官不容針。私通車馬。僧三寶也。於法宜受。否則違佛制。佛制官司命。其孰輕重。主愈怒。久之乃悔。
貞觀中青城戴令來。暮夜宿興房中。三鼓矣。忽驚走出外曰。見一僧服赤。執杖擊其背云。何故宿此。急呼火視背。有杖痕。闊三指。旋從興懺罪而去。
嘗疾病。盛聞音樂。室中獨念。以為吾平生求佛果。人天報非所求也。應念聲滅。疾隨差。自爾日禮千佛。永徽中。玄奘法師。送以所獲于西天舍利。使供養。興于房中。別立道場。發願曰。若其傳法禮佛。契聖心者。請放光瑞證明。俄而一室盡金色。顯慶四年終。壽六十七。
唐法朗
姑蘇人。素持誦觀音祝。京師之人。以患惱祈禱者。多蒙其效。城陽公主者高宗之同母妹也。始降為如晦子杜荷妻。荷卒。又降薛瓘。龍朔二年。疾危篤更善醫數十。皆弗療。或以朗名達左右。召使設壇。持誦如法。已而疾果愈。酬施優渥。且為奏請。修治所居寺。寺蓋隋之靈感寺也。開皇三年。文帝將遷都。先命悉發陵園冢墓。徙之郊外。而城其地。此寺之建。所以為諸陵園冢墓。香火主也。武德四年。廢。至是既完飾。復賜額青
【現代漢語翻譯】 現代漢語譯本：司命（官名）禁止留宿客人。但興（僧人名）對於前來的客人，都讓他們留宿並提供食物，沒有拒絕的。主管大怒說：『你這年輕人竟敢這樣！我的話你都不聽，難道不把官司命放在眼裡嗎？』興從容地回答說：『官府連針都容不下，私下卻能通行車馬。僧人是三寶（佛、法、僧）的代表，按照佛法應該接受供養，否則就違背了佛的制度。佛的制度和官司命相比，哪個更重要呢？』主管更加生氣，但過了很久才後悔。
貞觀年間，青城縣的縣令戴令來，晚上住在興的房間里。三更時分，忽然驚叫著跑了出去，說：『我看見一個穿著紅色僧衣的僧人，拿著棍子打我的背，還說：『你為什麼住在這裡？』』急忙叫人點火檢視他的背部，果然有棍子打過的痕跡，大約三指寬。於是戴令來向興懺悔認罪后才離開。
興曾經生病，卻聽到盛大的音樂聲。他在房間里獨自思念，認為自己平生所求的是佛果，人天福報不是他所追求的。剛這樣想，音樂聲就消失了，他的病也隨之好轉。從此以後，他每天禮拜千佛。永徽年間，玄奘法師（唐代著名僧人）將他在西天（古印度）獲得的舍利（佛教聖物）送給興，讓他供養。興在房間里另外設立道場，發願說：『如果我傳法禮佛的行為，符合聖人的心意，請放出光芒來證明。』不久，整個房間都充滿了金色的光芒。顯慶四年，興圓寂，享年六十七歲。
唐朝的法朗（僧人名），是姑蘇（今江蘇蘇州）人。他平時堅持唸誦觀音咒。京城裡的人，如果有什麼疾病或煩惱，向他祈禱，大多能得到靈驗。城陽公主（唐高宗的妹妹），是高宗同母的妹妹。她最初嫁給如晦（人名）的兒子杜荷（人名）為妻，杜荷去世后，又嫁給薛瓘（人名）。龍朔二年，公主病情危重，請了很多名醫，都無法治好。有人向公主身邊的人推薦了法朗，於是召他來設定佛壇，按照儀軌持誦經咒。不久，公主的病果然痊癒了。公主給予法朗豐厚的報酬，並且為他上奏朝廷，請求修繕他所居住的寺廟。這座寺廟是隋朝的靈感寺。開皇三年，隋文帝準備遷都，先下令挖掘所有的陵園墳墓，將它們遷移到郊外，然後才在原址上建造都城。這座寺廟的建立，是爲了給那些陵園墳墓提供香火祭祀。武德四年，寺廟被廢棄。到了這個時候，寺廟修繕完畢，又被賜名為青。
【English Translation】 English version: Siming (an official title) forbade lodging guests. However, Xing (a monk's name) would always lodge and feed any guest who came, never refusing. The supervisor was furious and said, 'How dare you, young man, act like this! You don't listen to me, don't you take the Siming seriously?' Xing calmly replied, 'The government cannot tolerate even a needle, yet privately allows the passage of carriages and horses. Monks represent the Three Jewels (Buddha, Dharma, Sangha), and according to the Dharma, they should be supported; otherwise, it would violate the Buddha's precepts. Compared to the Buddha's precepts and the Siming, which is more important?' The supervisor became even angrier, but after a long time, he regretted it.
During the Zhenguan era, Dai Linglai, the magistrate of Qingcheng County, stayed in Xing's room one night. At the third watch (midnight), he suddenly ran out in fright, saying, 'I saw a monk in red robes, holding a staff and hitting me on the back, saying, 'Why are you staying here?'' He hurriedly asked people to light a fire and check his back, and indeed there were marks of being hit by a staff, about three fingers wide. So Dai Linglai confessed his sins to Xing and then left.
Xing once fell ill, but he heard grand music. He thought to himself in the room that what he sought in his life was the fruit of Buddhahood, and the rewards of humans and gods were not what he desired. As soon as he thought this, the music disappeared, and his illness also improved. From then on, he worshiped a thousand Buddhas every day. During the Yonghui era, the Dharma Master Xuanzang (a famous monk of the Tang Dynasty) sent Xing the sarira (Buddhist relics) he had obtained in the Western Heaven (ancient India), asking him to enshrine them. Xing set up a separate altar in his room and made a vow, saying, 'If my actions of transmitting the Dharma and worshiping the Buddha are in accordance with the will of the saints, please emit light to prove it.' Soon, the entire room was filled with golden light. In the fourth year of Xianqing, Xing passed away at the age of sixty-seven.
Fa Lang (a monk's name) of the Tang Dynasty was from Gusu (present-day Suzhou, Jiangsu). He usually persisted in reciting the Avalokitesvara mantra. People in the capital, if they had any illnesses or troubles, would pray to him, and most would receive miraculous effects. Princess Chengyang (the younger sister of Emperor Gaozong of Tang), was the Emperor's sister by the same mother. She was first married to Du He (a person's name), the son of Ru Hui (a person's name), and after Du He died, she married Xue Guan (a person's name). In the second year of Longshuo, the princess's condition was critical, and many famous doctors were consulted, but none could cure her. Someone recommended Fa Lang to the people around the princess, so he was summoned to set up an altar and recite scriptures and mantras according to the ritual. Soon, the princess's illness was indeed cured. The princess gave Fa Lang generous rewards and also petitioned the court for him, requesting that the temple where he lived be repaired. This temple was the Linggan Temple of the Sui Dynasty. In the third year of Kaihuang, Emperor Wen of Sui prepared to move the capital, first ordering the excavation of all the mausoleums and tombs, moving them to the suburbs, and then building the capital on the original site. The establishment of this temple was to provide incense offerings for those mausoleums and tombs. In the fourth year of Wude, the temple was abandoned. At this time, the temple was repaired and renamed Qing.
龍。以褒美之。朗后卒于寺。
唐僧瑗
字辨空。姓郁氏。高平昌邑人也。母趙氏夢。側侍聖賢。浮空遊樂。而娠。六歲隨母禮舍利塔。見聖僧像于塔旁。欣然抃躍抱持。狀若舊識者。因白母。愿出家。母以尚幼未之許。年十三。乃使為虎丘寺慧嚴法師弟子。龍朔二年。試所習剃剪。依慧詡禪師受具。足戒。聽常樂寺聰法師三論詣江寧融禪師。學心法。永昌二年。十二月二十日。疾革。謂弟子曰。尸之所在。不勝穢惡。吾欲出就他方耳。弟子等迎。止於通彼亭之靖志莊。忽聞異香充塞。瑗正觀不亂。遺訓勤切。合掌而終。春秋五十有一。
唐道英
蚤歲出家。尤謹戒律。寺居京師佈政坊。咸亨間。寺主慧簡。偶曉立庭際。覺有二人。入英院者。下顧其足。殊未嘗踐地。簡心異之。因過英問所遇。英曰。此蓋𥘿莊襄王使也。夫莊襄王以滅東周。絕姬祀。受罪地下。其不得食者。已八十年于茲矣。頃以饑虛之故。乃從予求之曰。師大慈。幸勿辭也。且吾從者三百人。其為師費可量哉。明日當赴。愿師其賙濟焉。於是英治具畢備。然而無酒。則簡復取以助之。及期列坐如禮。莊襄向英歷指之曰。此白起也。此王翦也。此陳軫也。或以殺戮。或以奸詐。皆為仇對。所執持云。既而俱致謝再三。行相顧
【現代漢語翻譯】 現代漢語譯本：龍（指龍的出現），以此來讚美他。朗法師後來在寺廟中去世。
唐僧瑗（唐代的僧人瑗）
字辨空，姓郁氏，是高平昌邑人。他的母親趙氏夢見，自己以侍女的身份跟隨著聖賢，在空中游玩嬉樂，因此而懷孕。六歲時，他跟隨母親去禮拜舍利塔，在塔旁看見聖僧的畫像，非常高興地跳躍著，抱著畫像，好像是老朋友一樣。因此告訴母親，自己願意出家。母親因為他年紀還小，沒有答應。十三歲時，才讓他做了虎丘寺慧嚴法師的弟子。龍朔二年，通過了學習的剃度考試，依慧詡禪師受了具足戒。在常樂寺聽聰法師講授三論，又到江寧拜融禪師學習心法。永昌二年十二月二十日，病情危急，告訴弟子們說：『我的屍體所在之處，會變得污穢不堪，我想要離開這裡，到其他地方去。』弟子們迎接他，把他安置在通往彼亭的靖志莊。忽然聞到奇異的香味充滿四周。僧瑗保持正念不亂，遺囑勤懇而懇切，合掌而終。享年五十一歲。
唐道英（唐代的道英法師）
很早就出家，尤其謹慎地遵守戒律。他所居住的寺廟在京師的佈政坊。咸亨年間，寺廟的住持慧簡，偶然在黎明時站在庭院裡，覺得有兩個人進入了道英法師的院子。他向下看他們的腳，卻好像沒有踩在地上。慧簡心中感到奇怪，因此去問道英法師發生了什麼事。道英法師說：『這大概是秦莊襄王派來的使者。莊襄王因為滅掉了東周，斷絕了姬姓的祭祀，所以在地下受罪。那些沒有食物可吃的人，已經有八十年了。最近因為飢餓的緣故，就來向我請求說：『法師大慈大悲，希望不要推辭。而且我的隨從有三百人，為他們提供的費用是可以估量的。明天應該赴約，希望法師能夠賙濟他們。』於是道英法師準備了豐盛的食物。然而沒有酒，慧簡又拿來酒幫助他。到了約定的時間，大家按照禮儀列坐。莊襄王指著道英法師，一一指著他們說：『這是白起，這是王翦，這是陳軫。』有的是因為殺戮，有的是因為奸詐，都是我的仇人。他們所執持的觀點是……』之後，他們都再三致謝，互相看著離開了。
【English Translation】 English version: 'Dragon.' This was used to praise him. Later, Dharma Master Lang passed away at the temple.
Tang Sengyuan (A Tang Dynasty Monk)
His courtesy name was Biankong, and his surname was Yu. He was a native of Gaoping Changyi. His mother, Zhao, dreamed that she was serving sages as a maid, joyfully playing in the air, and thus became pregnant. At the age of six, he followed his mother to pay respects at the Sharira Pagoda. He saw an image of a holy monk beside the pagoda, and joyfully jumped and embraced the image, as if it were an old acquaintance. Therefore, he told his mother that he wished to become a monk. His mother did not allow it because he was still young. At the age of thirteen, he was made a disciple of Dharma Master Huiyan of Tiger Hill Temple. In the second year of Longshuo, he passed the shaving examination and received the complete precepts from Zen Master Huixu. He listened to Dharma Master Cong of Changle Temple lecturing on the Three Treatises, and went to Jiangning to study the mind-method from Zen Master Rong. On the twentieth day of the twelfth month of the second year of Yongchang, his illness became critical. He told his disciples, 'The place where my corpse is will become filthy and disgusting. I want to leave here and go to another place.' The disciples welcomed him and placed him in Jingzhi Manor, which led to Bi Pavilion. Suddenly, a strange fragrance filled the surroundings. Monk Yuan maintained his correct thoughts without confusion, and his last words were earnest and sincere. He passed away with his palms together. He was fifty-one years old.
Tang Daoying (A Tang Dynasty Dharma Master)
He became a monk at an early age and was especially careful in observing the precepts. The temple where he lived was in Buzheng Ward in the capital. During the Xianheng period, the abbot of the temple, Huijian, happened to be standing in the courtyard at dawn and felt that two people had entered Dharma Master Daoying's courtyard. He looked down at their feet, but it seemed that they were not touching the ground. Huijian felt strange in his heart, so he went to ask Dharma Master Daoying what had happened. Dharma Master Daoying said, 'These are probably messengers sent by King Zhuangxiang of Qin. King Zhuangxiang was punished underground for destroying the Eastern Zhou and cutting off the sacrifices of the Ji surname. Those who have no food to eat have been without for eighty years. Recently, because of hunger, they came to me and asked, 'Dharma Master, you are greatly compassionate, I hope you will not refuse. Moreover, I have three hundred followers, and the cost of providing for them is considerable. I should go to the appointment tomorrow, and I hope the Dharma Master can help them.' So Dharma Master Daoying prepared a rich meal. However, there was no wine, so Huijian brought wine to help him. At the appointed time, everyone sat down in accordance with etiquette. King Zhuangxiang pointed at Dharma Master Daoying and pointed at them one by one, saying, 'This is Bai Qi, this is Wang Jian, this is Chen Zhen.' Some are because of killing, some are because of treachery, all are my enemies. What they hold is...' After that, they all thanked him again and again, looked at each other, and left.
曰。尚何時復獲一飽。如今日也。繼而曰。俟二十年。英徐語以酒非我有昔寔出簡耳。君臣聞之。尤衘感。問英曰。師知城東通化門外冢墓否。昔吾葬時。諸所徇物。無慮巨萬。逮離亂來。雖屢發掘。猶有存者。其幸用畚鍤。則吾庶幾其小償矣。英笑曰。吾出家者流。又安能為董卓摸金中即將邪。長揖而別。
唐慧警
出祁之張氏。方三歲。能闇誦大云經。殊通利天后聞之。詔使見為撫頂。賜紫伽黎。俾出家于太原之崇福寺。稍長充寺上座。氣貌剛介。見者畏憚之。行市井。見二眾。或失儀矩。必懲戒。不小貸。晚修禪寂尤謹。已而卒。年八十餘矣。其遺影並賜衣。俱存於寺之九子母院。
唐玄奘
少𨽻名荊州白馬寺。通大小乘學。尤以法華命家。凈室焚香。日誦七過。嘗感天人來聽。如是十五年不輟。時與道俊法師。俱被召。留京師。景龍三年二月八日。上解齋于林光殿諸學士方盛集。奘等因上疏乞還山。上作詩以送之。詔諸學士和。於是和者遍朝野。林下榮之。詩多不錄。
唐真法師
姓王氏。金華人。住餘姚之休光寺。持律通經。郁有名譽。甚為時彥所推重。天寶六年。太守秦公長史狄公。薦主此寺。二公相謂曰。真師解深妙法。悟無上義。問一得三。聞一知十。利涉之
{ "translations": [ "現代漢語譯本：\n他說：『什麼時候才能再吃飽一次，像今天這樣？』接著說：『大概要等二十年吧。』英徐告訴他，酒不是我的，以前確實是從簡樸的生活中來的。君臣聽了，更加感激。問英說：『師父知道城東通化門外的墳墓嗎？以前我安葬時，陪葬的物品，沒有少於數萬。自從戰亂以來，雖然多次被挖掘，還是有剩餘的。如果能用畚箕和鏟子，我或許可以稍微補償一下。』英笑著說：『我們出家之人，又怎麼能像董卓那樣去盜墓呢？』於是作揖告別。\n\n唐慧警\n\n出自祁地的張氏，三歲時，就能背誦《大云經》，非常通順流利。武則天（天后）聽說了，下詔讓他進見，為他撫摸頭頂，賜予紫色袈裟，讓他到太原的崇福寺出家。長大后，擔任寺里的上座。氣度剛正，人們見到他都畏懼。在街市上行走，見到僧眾，如果行為不合規矩，必定懲罰告誡，毫不寬恕。晚年修習禪定更加謹慎。之後去世，享年八十多歲。他的畫像和賜予的袈裟，都儲存在寺里的九子母院。\n\n唐玄奘\n\n年輕時隸屬於荊州白馬寺。通曉大小乘佛學，尤其以研究《法華經》而聞名。在乾淨的房間里焚香，每天誦讀七遍。曾經感動天人前來聽法，這樣持續了十五年沒有間斷。當時與道俊法師一起被召，留在京師。景龍三年二月八日，皇上在林光殿設齋，各位學士都聚集在一起。玄奘等人因此上書請求回山。皇上作詩送別，詔令各位學士唱和。於是唱和的人遍佈朝野，林下的隱士也以此為榮。詩歌大多沒有被記錄下來。\n\n唐真法師\n\n姓王，是金華人。住在餘姚的休光寺。持守戒律，通曉經書，很有名望。被當時的賢士所推崇。天寶六年，太守秦公、長史狄公，推薦他主持這座寺廟。二位大人互相說道：『真師精通深奧的佛法，領悟無上的真義，問一可以得到三個答案，聽到一件事情可以知道十件。』」 ], "english_translations": [ "English version:\nHe said, 'When will I ever be full again, like today?' Then he said, 'Perhaps in twenty years.' Ying Xu told him that the wine was not his, but indeed came from a simple life in the past. The ruler and his ministers were even more grateful upon hearing this. He asked Ying, 'Does the master know of the tombs outside Tonghua Gate in the east of the city? When I was buried in the past, the funerary objects were no less than tens of thousands. Since the rebellions, although they have been excavated many times, there are still some remaining. If one could use baskets and shovels, I might be able to repay a little.' Ying laughed and said, 'How can we, who have left home (become monks), be like Dong Zhuo, who robs tombs?' Then he bowed and departed.\n\nHui Jing of the Tang Dynasty\n\nFrom the Zhang family of Qi, at the age of three, he could recite the Great Cloud Sutra (Da Yun Jing) fluently. Empress Wu Zetian (Tian Hou) heard of this and ordered him to be brought in for an audience, stroked his head, and bestowed upon him a purple kasaya (jia sha, monastic robe), ordering him to leave home at Chongfu Temple in Taiyuan. As he grew older, he became the head monk of the temple. His demeanor was upright and resolute, and people feared him when they saw him. When walking in the marketplace, if he saw monks behaving improperly, he would surely punish and admonish them without leniency. In his later years, he practiced dhyana (chan ding, meditative absorption) with even greater diligence. He eventually passed away at the age of eighty. His portrait and the bestowed kasaya are both preserved in the Nine Children Mother Courtyard of the temple.\n\nHsuan Tsang of the Tang Dynasty\n\nIn his youth, he was affiliated with Baima Temple in Jingzhou. He was well-versed in both Mahayana (Da Cheng, Great Vehicle) and Hinayana (Xiao Cheng, Lesser Vehicle) Buddhism, and was especially known for his study of the Lotus Sutra (Fa Hua Jing). He burned incense in a clean room and recited it seven times a day. He once moved the devas (tian ren, celestial beings) to come and listen to the Dharma, and he continued this for fifteen years without interruption. At that time, he and Dharma Master Daojun were summoned to stay in the capital. On the eighth day of the second month of the third year of Jinglong, the emperor held a vegetarian feast at Lingguang Hall, and all the scholars gathered together. Xuanzang and others then submitted a memorial requesting to return to the mountains. The emperor composed a poem to send them off, and ordered the scholars to respond in verse. As a result, those who responded in verse were all over the court, and hermits in the forests also took pride in this. Most of the poems were not recorded.\n\nDharma Master Zhen of the Tang Dynasty\n\nHis surname was Wang, and he was from Jinhua. He lived in Xiuguang Temple in Yuyao. He upheld the precepts, was well-versed in the scriptures, and had a great reputation. He was highly respected by the scholars of the time. In the sixth year of Tianbao, Prefect Qin and Chief Secretary Di recommended him to preside over this temple. The two officials said to each other, 'Dharma Master Zhen is proficient in profound Dharma, understands the supreme meaning, can derive three answers from one question, and knows ten things from hearing one.'" ] }
辨博。僧會之智周。與之齊驅並駕可也。八年終。縣令王璲制文以銘。洪元慎書。
唐待駕
姓王氏。蜀之簡州金水縣人。沖孺謝俗。立行孤峻。天寶之季。上幸成都。駕以童子。詣行在所。求落髮。上異之。為得此名。尋結廬石城山。中俄闢為寺。始額雲頂。上之入蜀也。嘗登武檐東臺。見卿雲佳氣。又夢。神人姓李曰。予自石城來。愿為陛下扈從。至是駕間侍上燕。上從容問駕所居。駕以對。上悟曰。朕固識之。因易額慈雲。且賜神號玄孫。以其玄元苗裔云。駕竟示滅於此寺。
唐法炯
居廣州之開元寺。行頭陀。尤勤至。古有鐘。瀋海壇練門江內。每月望。大潮退。則蒲牢出泥塗中。其隙可容一人。如此則鐘之大可知矣。大曆中。炯構樓其寺。心欲登此鐘。以作佛事。先設大齋會。眾誦神祝使小僧沒水。詣龍宮通意。既而小僧持珠三顆。出水報曰。鐘以鎮海。不可得也。然炯欲致鐘。而得珠。蓋物有不可必者。
唐純陁
華翻無由。西域人。上元中。來游京師。時年已六百歲。或云八十歲。顏貌有童孺之色。氣力輕壯舉動殊便利。上間之。詔入內。問長生之道。陁曰。長生之道無他在乎寡慾而已。爾寡慾則心靜。心靜則神安。神安則長生矣。舍此非貧道所知也。上由是愈
【現代漢語翻譯】 現代漢語譯本 辨博：僧會（Zēng Huì，人名）的智慧全面，可以與他齊頭並進。八年後去世，縣令王璲（Wáng Suì，人名）撰寫銘文紀念，洪元慎（Hóng Yuánshèn，人名）書寫。
唐待駕： 姓王（Wáng），是蜀地簡州金水縣人。從小就淡泊名利，行為孤高。天寶年間，皇上駕臨成都，待駕以童子的身份，到皇上所在的地方，請求剃度出家。皇上覺得他很特別，因此賜予他這個名字（待駕）。不久后在石城山結廬而居，後來被改建為寺廟，最初命名為雲頂。皇上入蜀的時候，曾經登上武檐東臺，看到卿雲祥瑞之氣，又夢見一位姓李（Lǐ）的神人說：『我從石城而來，願意為陛下護駕。』到待駕在皇上身邊侍奉宴飲時，皇上從容地問他居住的地方，待駕如實回答。皇上醒悟說：『我本來就認識他。』於是更改寺廟名為慈雲，並且賜予神號玄孫，因為他是玄元的後代。待駕最終在這座寺廟圓寂。
唐法炯： 居住在廣州的開元寺，奉行頭陀苦行，尤其勤奮。古時候有一口鐘，沉在海壇練門江內。每月十五，大潮退去，蒲牢（Pú láo，傳說中的龍生九子之一）會從泥土中露出，縫隙只能容納一個人。由此可知鐘的巨大。大曆年間，法炯在寺廟裡建造樓閣，想要登上這口鐘，用來做法事。先設立大型齋會，眾人誦唸神咒，讓小僧潛入水中，到龍宮傳達意願。不久后，小僧拿著三顆珠子，從水中出來稟告說：『鐘用來鎮海，不能得到。』然而法炯想要得到鐘，卻得到了珠子，大概事物有不可強求的。
唐純陁： 華翻無由（Huá fān wú yóu，人名），是西域人。上元年間，來到京城遊歷。當時年紀已經六百歲，有人說八十歲，容貌卻像孩童一樣，氣力輕健，舉動非常便利。皇上詢問他，下詔讓他入宮，問他長生之道。純陁說：『長生之道無非在於減少慾望而已。減少慾望，心就平靜；心平靜，精神就安定；精神安定，就能長生。除了這些，貧道就不知道了。』皇上因此更加
【English Translation】 English version Bian Bo: The wisdom of Seng Hui (Zēng Huì, a personal name) was comprehensive, and he could be compared to him as equals. He passed away after eight years. County Magistrate Wang Sui (Wáng Suì, a personal name) composed an inscription to commemorate him, and Hong Yuanshen (Hóng Yuánshèn, a personal name) wrote it.
Tang Daijia: His surname was Wang (Wáng), and he was from Jinshui County in Jianzhou, Shu. From a young age, he was indifferent to worldly affairs and possessed a solitary and upright character. During the Tianbao era, when the emperor visited Chengdu, Daijia, as a young boy, went to the imperial residence to request ordination. The emperor found him extraordinary and bestowed upon him this name (Daijia). Soon after, he built a hermitage in Stone City Mountain, which was later converted into a temple, initially named Yunding. When the emperor entered Shu, he once ascended the East Terrace of Wuyan and saw auspicious clouds and good omens. He also dreamed of a deity named Li (Lǐ) who said, 'I come from Stone City and wish to escort Your Majesty.' When Daijia served the emperor during a banquet, the emperor calmly asked him where he lived, and Daijia truthfully replied. The emperor realized, 'I already knew him.' Therefore, he changed the temple's name to Ciyun and bestowed upon him the divine title Xuansun, because he was a descendant of Xuanyuan. Daijia eventually passed away in this temple.
Tang Fajiong: He resided in Kaiyuan Temple in Guangzhou, practicing asceticism diligently. In ancient times, there was a bell submerged in the Lianmen River in Haitan. Every fifteenth of the month, when the tide receded, the Pulao (Pú láo, one of the nine sons of the dragon in legends) would emerge from the mud, with a gap only large enough for one person to fit through. From this, the size of the bell can be known. During the Dali era, Fajiong built a pavilion in the temple, wanting to ascend this bell to perform Buddhist rituals. He first established a large vegetarian feast, and the crowd chanted divine mantras, sending a young monk to submerge in the water and convey his intentions to the Dragon Palace. Soon after, the young monk emerged from the water with three pearls, reporting, 'The bell is used to suppress the sea and cannot be obtained.' However, Fajiong wanted to obtain the bell but received pearls instead, perhaps things cannot always be forced.
Tang Chuntuo: Hua Fanyou (Huá fān wú yóu, a personal name) was a person from the Western Regions. During the Shangyuan era, he came to the capital to travel. At that time, he was already six hundred years old, although some said eighty, but his appearance was like that of a child, his strength was light and strong, and his movements were very convenient. The emperor inquired about him and ordered him to enter the palace, asking him about the way to longevity. Chuntuo said, 'The way to longevity lies in nothing other than reducing desires. If you reduce desires, your heart will be calm; if your heart is calm, your spirit will be at peace; if your spirit is at peace, you can live long. Apart from these, this poor monk knows nothing.' The emperor was therefore even more
益重之。永泰三年預知死日。遣弟子赍衣缽上進。以別遂終於鎮國寺詔賜其弟子紫衣。
唐義宣
晉陵人。姿性聰利。翛然有出俗態。納法后。孜孜律科其砥礪之益雖寸陰無廢。天寶初。依楊州法慎律師。慎撫而嘆曰。孔子以為後生可畏。其子之謂乎。后聽周律師講終南事鈔。考覈精緻。著折中記。折中者。折非而中是也。中我之是而折慊融濟㠋勝諸師之非。則猶未晚乎是非也。然于宗門。則不得不爾。其晚年化風尤盛。竟亦莫知其所終云。
唐舍光
為僧。隸京兆大興善寺。開元中。不空三藏。名重天下。一時賢士大夫。莫不欽仰。光因依附焉。及不空西邁。光亦隨往。具歷艱險。抵師子國。屬尊賢阿阇黎。建大悲胎藏壇。光偕慧[(土*刀)/言]。同受五部灌頂法。天寶六載。復偕不空。東回京師。仍獲參議翻譯事。未幾。不空告寂。代宗待光。以不空禮。詔修功德於五臺山。會天臺學者湛然師。領江淮僧四十餘人。游五臺。適與光接。然師從光。問西域事。且曰。我此一宗。西域亦嘗有知之者否。光曰。有甚以此宗。為得止觀之妙。囑使翻譯以寄。且南印土盛宗龍樹。是于智者。尤不相遠。
唐朗然
姓魏氏。南徐人。開元中。從丹陽開光寺。齊大師落髮。天寶初。依
{ "translations": [ "益重之。永泰三年預知死日。遣弟子赍衣缽上進。以別遂終於鎮國寺，詔賜其弟子紫衣。", "（益重更加器重他。）永泰三年，他預先知道自己去世的日期，派遣弟子攜帶衣缽進獻朝廷，以作告別，最終在鎮國寺圓寂，皇帝下詔賜予他的弟子紫衣。", "", "唐義宣", "", "晉陵人。姿性聰利。翛然有出俗態。納法后。孜孜律科其砥礪之益雖寸陰無廢。天寶初。依楊州法慎律師。慎撫而嘆曰。孔子以為後生可畏。其子之謂乎。后聽周律師講終南事鈔。考覈精緻。著折中記。折中者。折非而中是也。中我之是而折慊融濟㠋勝諸師之非。則猶未晚乎是非也。然于宗門。則不得不爾。其晚年化風尤盛。竟亦莫知其所終云。", "唐義宣，晉陵人，天生聰慧敏捷，有一種超脫世俗的氣度。出家為僧后，勤奮研究戒律，即使是極短的時間也不虛度。天寶初年，他依止揚州的法慎律師。法慎讚歎道：『孔子認為後生可畏，大概說的就是這種人吧！』 後來，他聽周律師講解終南山《事鈔》，認真考證，寫了《折中記》。所謂『折中』，就是揚棄錯誤的，採納正確的。採納我認為正確的，駁斥其他諸位法師的錯誤，這樣來辨別是非，還不算晚。然而，對於宗門來說，不得不這樣做。他晚年教化之風非常盛行，最終也不知道他去世在哪裡。", "", "唐舍光", "", "為僧。隸京兆大興善寺。開元中。不空三藏（Amoghavajra，密宗大師）。名重天下。一時賢士大夫。莫不欽仰。光因依附焉。及不空西邁。光亦隨往。具歷艱險。抵師子國（今斯里蘭卡）。屬尊賢阿阇黎（Acharya，梵語，意為導師）。建大悲胎藏壇。光偕慧[(土刀)/言]。同受五部灌頂法。天寶六載。復偕不空。東回京師。仍獲參議翻譯事。未幾。不空告寂。代宗待光。以不空禮。詔修功德於五臺山。會天臺學者湛然師。領江淮僧四十餘人。游五臺。適與光接。然師從光。問西域事。且曰。我此一宗。西域亦嘗有知之者否。光曰。有甚以此宗。為得止觀之妙。囑使翻譯以寄。且南印土盛宗龍樹（Nagarjuna，大乘佛教中觀學派創始人）。是于智者。尤不相遠。", "唐朝的舍光，出家為僧，隸屬於京兆大興善寺。開元年間，不空三藏（Amoghavajra）名揚天下，當時的賢士大夫沒有不敬仰他的。舍光因此依附於他。等到不空西行，舍光也跟隨前往，歷經各種艱難險阻，到達師子國（今斯里蘭卡）。當時尊賢阿阇黎（Acharya）正在建立大悲胎藏壇，舍光與慧[(土刀)/言]一同接受了五部灌頂法。天寶六年，他又與不空一起返回京師，仍然參與翻譯工作。不久，不空去世。代宗皇帝以對待不空的禮儀來對待舍光，下詔讓他在五臺山修行功德。當時天臺宗的學者湛然法師，帶領江淮一帶的四十多位僧人遊歷五臺山，正好與舍光相遇。湛然法師向舍光詢問西域的事情，並且說：『我們這一宗，在西域是否也有人知道呢？』 舍光說：『有，而且他們認為這一宗得到了止觀的精妙之處。』 於是囑託舍光翻譯相關經典寄過去。並且說南印度盛行龍樹（Nagarjuna）的宗派，與智者大師的教義尤其相近。", "", "唐朗然", "", "姓魏氏。南徐人。開元中。從丹陽開光寺。齊大師落髮。天寶初。依" "唐朗然，姓魏，是南徐人。開元年間，在丹陽開光寺跟隨齊大師出家。天寶初年，依止" ], "english_translations": [ "He was increasingly valued. In the third year of Yongtai, he foreknew the date of his death. He sent his disciple to present his robe and bowl to the emperor as a farewell. He eventually passed away at Zhenguo Temple, and the emperor decreed that his disciple be granted a purple robe.", "(Yi Zhong valued him even more.) In the third year of Yongtai, he knew in advance the date of his death, and sent his disciple to present his robe and bowl to the court as a farewell, and eventually passed away at Zhenguo Temple, and the emperor decreed that his disciple be granted a purple robe.", "", "Tang Yixuan", "", "A native of Jinling. He was intelligent and quick-witted, with a refined and unconventional demeanor. After entering the Buddhist order, he diligently studied the precepts, never wasting a moment. In the early years of Tianbao, he relied on Lawyer Fa Shen of Yangzhou. Fa Shen stroked his head and sighed, 'Confucius said that the younger generation is to be held in awe. He must have been talking about someone like him!' Later, he listened to Lawyer Zhou lecturing on the 'Shichao' (Matters to be noted) of Zhongnan Mountain, carefully examining and researching it, and wrote the 'Zhezhong Ji' (Record of Compromise). 'Zhezhong' means to reject the incorrect and adopt the correct. To adopt what I believe to be correct and refute the errors of other teachers is not too late to distinguish right from wrong. However, for the Buddhist school, it has to be done this way. In his later years, his influence in teaching was particularly strong, and no one knows where he eventually passed away.", "", "Tang Sheguang", "", "He became a monk and was affiliated with Daxingshan Temple in Jingzhao. During the Kaiyuan era, Amoghavajra (Bukong Sanzang, a master of Esoteric Buddhism) was renowned throughout the world. All the virtuous scholars and officials of the time admired him. Sheguang therefore attached himself to him. When Amoghavajra went west, Sheguang also followed, experiencing all kinds of hardships and dangers, and arrived at the country of the Lion (present-day Sri Lanka). At that time, Acharya (Venerable Teacher) Zunxian was building the Great Compassion Garbhadhatu Mandala. Sheguang and Hui[(土*刀)/言] together received the Five-Part Abhisheka (initiation) Dharma. In the sixth year of Tianbao, he returned to the capital with Amoghavajra and continued to participate in translation work. Not long after, Amoghavajra passed away. Emperor Daizong treated Sheguang with the same respect as he had treated Amoghavajra, and ordered him to cultivate merit at Mount Wutai. At that time, Chanran, a scholar of the Tiantai school, led more than forty monks from the Jianghuai area to visit Mount Wutai, and happened to meet Sheguang. Chanran asked Sheguang about matters in the Western Regions and said, 'Is there anyone in the Western Regions who knows about our school?' Sheguang said, 'Yes, and they believe that this school has attained the essence of Samatha-vipassana (calm abiding and insight).』 He was entrusted to translate relevant scriptures and send them there. Furthermore, the Nagarjuna (Longshu) school is prevalent in South India, which is especially close to the teachings of Zhiyi (the founder of Tiantai school).", "", "Tang Langran", "", "His surname was Wei, and he was a native of Nanxu. During the Kaiyuan era, he became a monk at Kaiguang Temple in Danyang, following Master Qi. In the early years of Tianbao, he relied on" ] }
杭州華嚴寺。光律師受具。后徙靈隱寺。事遠律師。通四分律鈔。又於越州曇一律師所。研究其義。講訓詳明。生徒四至。至德二年。詔居慈和寺。上元中。刺史韋儇。迎為招隱統領大德。即于其暇。著古今決。釋。四分律鈔。數十萬言。大行於世。其自序尤詳。盡茲不錄。大曆十二年。冬趺座而逝。壽五十四。臘三十五。越明年春。建塔于山之西原。屯田員外郎柳識為碑頌。
唐圓觀
性簡率。禪講之暇。仍治產業。頗致田園之利。居洛陽之慧林寺。號空門猗頓。尤與李源善。源父憕。天寶間留守。以節死安祿山亂。故源因誓。不婚娶仕宦。悉捐產業。入慧林常住。而日隨僧飲食。以見己志。嘗欲偕觀游蜀。歷攬岷峨王壘青城之勝。而議所由道。久不決。蓋觀欲自長安斜谷。源欲自荊門三峽也。既而卒從源議。舟泊南浦。見婦人錦襠負罌而汲者。觀泣曰。予始議不欲由此。今奈何。源問之曰。婦人王氏。孕三年矣。然猶未娩。特以予死期尚賒耳。死此生彼。固無恨。請辭。后十二年中秋之夕。當相見於錢塘天竺寺外。源治觀喪畢。又候王氏求見所生子。子一笑。由以知緣之所在。誠未易免也。久之源如觀約。至錢塘。聞牧童有歌竹枝之詞于葛洪井畔者。趨拜之曰。觀公健否。牧童曰。李君真信士。勤遠
來。宜得晤語。君茲俗緣未益。慎勿近。益務進修。以遂合併。則幸甚。徐扣角歌而去。
唐如凈
姓氏鄉里。未暇詳考。先是京師行智首律師四分律疏。至魏郡法礪律師。著疏別行。似亦微有枘鑿矣。隋唐之際。道宣律師。本首大疏。著刪補鈔三卷。貞觀以來。江淮閩蜀多傳唱之。后懷素者。奘三藏弟子也。咸亨中。別述開四分律記。學者趨向焉。號其書曰新疏。以宣公之書。為舊疏故也。於是新舊二疏。互相長短。大曆十三年。詔集兩街臨壇大德定奪。時推凈為宗主。建中二年。奏二疏並行。蓋以相國元載。篤重素公。而凈不得已。而從之也。載且俾凈為新疏作傳。
唐惟忠
產生都之童氏。幼事大光山道愿禪師出家。既而游嵩岳。見神會禪師。而抉擇焉。乃復觀覽聖蹟。于江之左。有山僻邃。妍秀可愛。遂營茅舍。而安禪其間。蓋其地舊多龍蛇。瘴煙癘霧。白晝冥晦。樵牧者。往往犯之立死。雖有國醫。無所施其技。自忠之來。近遠寧謐。聞空中聲云。承法師力。今得解脫矣。建中三年入滅。壽七十八。
唐辨秀
姓劉氏。漢楚王交裔孫也。幼孤。養于諸父。出家。事靈隱謀禪師剃落。天寶四年。納戒于東海鑑真師。傳律于會稽曇一師。至德中。詔舉高行。獲隸名吳郡之
【現代漢語翻譯】 現代漢語譯本： 來。應該可以見面談談。您現在的世俗事務沒有益處，要謹慎不要接近。更要努力進修，以達到合併（指與佛法合一）的目的，那就太好了。說完，他慢慢地敲著牛角唱著歌離開了。
唐如凈（Tang Ru Jing）： 他的姓氏和籍貫，沒有時間詳細考證。先前，京城流行行智首律師的《四分律疏》，後來魏郡的法礪律師，著書立說，另行其道，似乎也略有不合之處。隋唐之際，道宣律師，以行智首律師的大疏為基礎，著《刪補鈔》三卷。貞觀年間以來，江淮閩蜀一帶多有傳唱。後來懷素（Huai Su）法師，是玄奘（Xuan Zang）三藏的弟子。咸亨年間，另外撰寫了《開四分律記》。學者們都趨向于學習它，稱他的書為『新疏』，把道宣公的書稱為『舊疏』。於是新舊二疏，互相比較長短。大曆十三年，朝廷詔集兩街臨壇的大德來評判決斷，當時推舉如凈為宗主。建中二年，上奏讓二疏並行，大概是因為宰相元載（Yuan Zai）非常器重懷素公，而如凈不得已，才順從了。元載還讓如凈為新疏作傳。
唐惟忠（Tang Wei Zhong）： 是成都童氏人。年幼時在大光山道愿禪師處出家。後來遊歷嵩山，拜見神會（Shen Hui）禪師，從而做出了決斷。於是又觀覽聖蹟，在長江的左邊，有一座山既偏僻又幽深，景色秀麗可愛。於是便在那裡建造茅舍，並在其中安心禪修。那裡原來有很多龍蛇，瘴氣和瘟疫瀰漫，白天也昏暗不明。打柴放牧的人，常常冒犯它而立刻死亡。即使有高明的醫生，也無處施展醫術。自從惟忠到來之後，附近變得安寧平靜。聽到空中有聲音說，承蒙法師的力量，現在得以解脫了。建中三年圓寂，享年七十八歲。
唐辨秀（Tang Bian Xiu）： 姓劉氏，是漢楚王劉交的後代。年幼時成了孤兒，由各位叔父撫養長大。出家后，跟隨靈隱謀禪師剃度。天寶四年，在東海鑑真（Jian Zhen）律師處受戒。在會稽曇一（Tan Yi）律師處學習律法。至德年間，朝廷詔令推舉高尚品行的人，於是被列名于吳郡。
【English Translation】 English version: Come. It would be good to meet and talk. Your current worldly affairs are not beneficial, be careful not to get close to them. You should strive to improve yourself, so as to achieve the goal of merging (referring to merging with the Buddha Dharma), then that would be great. After speaking, he slowly knocked on the ox horn and left singing.
Tang Ru Jing: His surname and hometown, there was no time to examine in detail. Previously, the 'Si Fen Lu Shu' (Commentary on the Four-Part Vinaya) by Lawyer Xing Zhi Shou was popular in the capital. Later, Lawyer Fa Li of Wei Prefecture wrote a book and established his own path, which seemed to have some disagreements. During the Sui and Tang Dynasties, Lawyer Dao Xuan, based on the great commentary by Lawyer Xing Zhi Shou, wrote three volumes of 'Shan Bu Chao' (Deletion, Supplementation, and Excerpt). Since the Zhenguan era, it has been widely circulated in the Jianghuai, Fujian, and Sichuan areas. Later, Dharma Master Huai Su, was a disciple of the Sanzang (Tripitaka Master) Xuan Zang. During the Xianheng period, he separately wrote 'Kai Si Fen Lu Ji' (Record of Opening the Four-Part Vinaya). Scholars flocked to study it, calling his book 'New Commentary', and Dao Xuan's book 'Old Commentary'. Thus, the new and old commentaries, compared each other's strengths and weaknesses. In the thirteenth year of the Dali era, the imperial court issued an edict to gather the eminent monks from both streets to make a judgment. At that time, Ru Jing was recommended as the leader. In the second year of Jianzhong, he submitted a memorial to allow the two commentaries to run concurrently, probably because Prime Minister Yuan Zai highly valued Master Huai Su, and Ru Jing had no choice but to comply. Yuan Zai also asked Ru Jing to write a biography for the new commentary.
Tang Wei Zhong: He was a native of the Tong family in Chengdu. He became a monk at Da Guang Mountain under Chan Master Dao Yuan when he was young. Later, he traveled to Mount Song and met Chan Master Shen Hui, thereby making a decision. Then he visited holy sites, and on the left side of the Yangtze River, there was a mountain that was both remote and secluded, with lovely scenery. So he built a thatched hut there and settled down to practice Chan meditation. Originally, there were many dragons and snakes there, and miasma and plagues permeated the area, and it was dark even during the day. Woodcutters and herders often offended it and died immediately. Even if there were skilled doctors, there was no place to use their skills. Since Wei Zhong arrived, the vicinity has become peaceful and tranquil. A voice was heard in the air saying, 'Thanks to the power of the Dharma Master, we are now liberated.' He passed away in the third year of Jianzhong, at the age of seventy-eight.
Tang Bian Xiu: His surname was Liu, and he was a descendant of Liu Jiao, the King of Chu of the Han Dynasty. He became an orphan at a young age and was raised by his uncles. After becoming a monk, he was tonsured by Chan Master Ling Yin Mou. In the fourth year of Tianbao, he received the precepts from Lawyer Jian Zhen of the East Sea. He studied the Vinaya under Lawyer Tan Yi of Kuaiji. During the Zhide era, the imperial court issued an edict to recommend people of noble character, so he was listed in Wu Prefecture.
開元寺。乾元中。詔天下二十五寺。各定大德七人。長請律藏。郡以秀應命。然尤專心凈土。嘗謂人曰。或聞西方以戒為有相大乘。是不然。何則。夫出言即性。發意皆如。一色一香。無非中道。況正念乎。大乘則已。孰為有相。孰為無相者。建中元年六月十五日。寢疾而終。壽六十七。臘三十五。是年七月五日。遷龕窆于虎丘西寺。松門之右。霅沙門如晝撰碑額。
唐無側
不知何許人。或云建中時。從西域來。至會稽。愛若耶山水之勝。遂寓止雲門寺。然善交。凡往來者。無不諧意。吳興皎然題其房壁云。越山秀麗雲門絕。西僧貌古心如月。清朝掃石行道歸。林下眠禪看松雪。讀者謂。皎然誠能模寫側之標緻風度焉。
唐皎然
字如晝。吳興長城人。姓謝氏。康樂侯靈運十世孫也。幼負異材。不為世俗所羈絆。遂削染。登具于靈隱戒壇。復依守真律師。究毗尼學。儒編老什。靡弗臻其極。尤工著述。辭章俊麗。吟詠尤造微賾。與會稽靈徹錢塘道標齊名。故時諺曰。越之徹洞冰雪。杭之標摩雲霄。霅之晝能清秀。中年遍訪禪席。南能北秀之指。皆所參扣。貞元初。居東溪草堂。嘆曰。使雖有仲尼之博識。胥臣之多聞。終朝目前矜道侈義。適足以自撓性真。豈若孤松片云。蒲團相對。無言而
【現代漢語翻譯】 現代漢語譯本 開元寺。乾元年間（乾元：唐肅宗年號，758年—760年）。朝廷下詔天下二十五座寺廟，各自選定七位精通佛法的高僧，長期負責研習律藏（律藏：佛教經典，主要記載戒律）。郡里推舉秀（秀：人名）應命。然而秀尤其專心於凈土法門（凈土法門：佛教宗派，主要修持往生西方極樂世界）。他曾經對人說：『有人聽說西方極樂世界以戒律作為有相大乘（有相大乘：佛教用語，指執著于外在形式的大乘佛法），這是不對的。為什麼呢？因為說出的每一句話都體現本性，發出的每一個意念都符合真如（真如：佛教用語，指宇宙萬物的真實本性）。一色一香，無一不是中道（中道：佛教用語，指不偏不倚的真理）。更何況是正念呢？大乘佛法已經超越了有相和無相的分別。誰是有相，誰又是無相呢？』建中元年（建中：唐德宗年號，780年—783年）六月十五日，因病去世，享年六十七歲，僧臘三十五年。同年七月五日，將靈柩移至虎丘西寺松門右側安葬。霅（霅：湖州別稱）地沙門如晝撰寫碑額。 唐無側 不知道是哪裡人。有人說是建中年間，從西域（西域：古代指中國西部地區）來到會稽（會稽：今浙江紹興）。他喜愛若耶溪（若耶溪：在今浙江紹興）的山水之美，於是居住在雲門寺。他善於交際，凡是和他交往的人，沒有不感到愉快的。吳興（吳興：今浙江湖州）皎然（皎然：人名，即下文的唐皎然）在他的房間墻壁上題詩說：『越地山川秀麗，雲門寺景色絕佳，西域僧人容貌古樸，內心像明月一樣清澈。清晨掃石，然後沿著道路修行歸來，在林下禪坐，欣賞松樹上的雪景。』讀者認為，皎然確實能夠描繪出無側的標緻風度和神韻。 唐皎然 字如晝，吳興長城（長城：今浙江長興）人，姓謝。他是康樂侯謝靈運（謝靈運：南北朝時期詩人）的十世孫。從小就具有非凡的才能，不被世俗所束縛，於是剃度出家，在靈隱寺（靈隱寺：位於今浙江杭州）戒壇受具足戒。又跟隨守真律師，深入研究毗尼學（毗尼學：佛教戒律學）。儒家典籍和老莊學說，沒有不精通的。尤其擅長著述，文章辭藻俊美華麗，詩歌吟詠尤其達到精微深奧的境界。與會稽靈徹（靈徹：人名）、錢塘道標（道標：人名）齊名。所以當時有諺語說：『越地的靈徹像冰雪一樣清澈，杭州的道標像摩天大樓一樣高聳，霅地的如晝能夠清秀。』中年時期廣泛參訪禪宗道場，南能（南能：指禪宗六祖慧能）北秀（北秀：指禪宗神秀）的門下，都曾參學請益。貞元年間（貞元：唐德宗年號，785年—805年）初年，居住在東溪草堂，感嘆說：『即使有孔仲尼（孔仲尼：即孔子）的博學，胥臣（胥臣：春秋時期楚國大夫）的多聞，整天在眼前炫耀道義，也只不過是擾亂自己的本性真如。哪裡比得上孤松片云，蒲團相對，無言而'
【English Translation】 English version Kaiyuan Temple. During the Qianyuan era (Qianyuan: reign title of Emperor Suzong of Tang, 758-760). An imperial edict ordered twenty-five temples throughout the land to each appoint seven eminent monks to be in charge of studying the Vinaya Pitaka (Vinaya Pitaka: Buddhist scriptures, mainly recording precepts). The prefecture nominated Xiu (Xiu: a personal name) in response to the order. However, Xiu was particularly devoted to the Pure Land school (Pure Land school: a Buddhist school, mainly practicing to be reborn in the Western Pure Land of Ultimate Bliss). He once said to people: 'Some hear that the Western Pure Land takes precepts as the characteristic of the phenomenal Mahayana (phenomenal Mahayana: Buddhist term, referring to Mahayana Buddhism that is attached to external forms), but this is not so. Why? Because every word spoken manifests the nature, and every intention arising accords with Suchness (Suchness: Buddhist term, referring to the true nature of all things in the universe). A single color, a single fragrance, none is not the Middle Way (Middle Way: Buddhist term, referring to the truth of non-duality). How much more so is right mindfulness? Mahayana has already transcended the distinction between phenomenal and non-phenomenal. Who is phenomenal, and who is non-phenomenal?' On the fifteenth day of the sixth month of the first year of Jianzhong (Jianzhong: reign title of Emperor Dezong of Tang, 780-783), he passed away due to illness, at the age of sixty-seven, with thirty-five years as a monk. On the fifth day of the seventh month of the same year, his coffin was moved and buried to the right of the pine gate at West Tiger Hill Temple. The Shamen (Shamen: monk) Ruzhou of Zha (Zha: another name for Huzhou) wrote the inscription for the stele. Tang Wuce It is not known where he was from. Some say that during the Jianzhong era, he came from the Western Regions (Western Regions: ancient term referring to the western regions of China) to Kuaiji (Kuaiji: present-day Shaoxing, Zhejiang). He loved the beauty of the Ruoye River (Ruoye River: located in present-day Shaoxing, Zhejiang), so he resided at Yunmen Temple. He was good at socializing, and all who interacted with him were pleased. Jiaoran (Jiaoran: a personal name, i.e., Tang Jiaoran mentioned below) of Wuxing (Wuxing: present-day Huzhou, Zhejiang) wrote a poem on the wall of his room, saying: 'The mountains and rivers of Yue are beautiful, and Yunmen Temple is exquisite. The Western monk has an ancient appearance, and his heart is like the clear moon. In the morning, he sweeps the stones and then returns along the path of practice. He sits in meditation under the trees, admiring the snow on the pine trees.' Readers believe that Jiaoran was indeed able to depict Wuce's elegant demeanor and charm. Tang Jiaoran His courtesy name was Ruzhou, and he was from Changcheng (Changcheng: present-day Changxing, Zhejiang) in Wuxing. His surname was Xie. He was a tenth-generation descendant of the Duke of Kangle, Xie Lingyun (Xie Lingyun: a poet of the Southern and Northern Dynasties). From a young age, he possessed extraordinary talent and was not bound by worldly customs, so he shaved his head and became a monk, receiving the full precepts at the ordination platform of Lingyin Temple (Lingyin Temple: located in present-day Hangzhou, Zhejiang). He also followed the Vinaya master Shouzhen to study the Vinaya Pitaka in depth. He was well-versed in Confucian classics and the teachings of Laozi and Zhuangzi. He was particularly skilled in writing, and his articles were beautiful and ornate, and his poems were especially profound and subtle. He was as famous as Lingche (Lingche: a personal name) of Kuaiji and Daobiao (Daobiao: a personal name) of Qiantang. Therefore, there was a saying at the time: 'Lingche of Yue is as clear as ice and snow, Daobiao of Hangzhou is as towering as a skyscraper, and Ruzhou of Zha is able to be clear and elegant.' In middle age, he widely visited Chan monasteries, and he studied and sought guidance from the disciples of both Nan Neng (Nan Neng: referring to the Sixth Patriarch Huineng of Chan Buddhism) and Bei Xiu (Bei Xiu: referring to Shenxiu of Chan Buddhism). In the early years of the Zhenyuan era (Zhenyuan: reign title of Emperor Dezong of Tang, 785-805), he lived in the Dongxi Thatched Cottage and lamented: 'Even if one has the erudition of Confucius (Confucius: i.e., Kong Zhongni) and the extensive knowledge of Xuchen (Xuchen: a minister of the State of Chu during the Spring and Autumn period), flaunting morality and righteousness before one's eyes all day long is merely disturbing one's own true nature of Suchness. How can it compare to a solitary pine and a floating cloud, facing each other on a蒲團(蒲團: cattail hassock), without words and'
意得。至靜而神諧者哉。於是作文謝遣筆硯。遁居杼峰。五年五月。會前御史中丞李洪。自河北負譴。再移守吳興。一見語合。請益宗乘大略。異日泛論及詩。皎命門人出藁一卷以視。且言近日廢置之故。洪驚曰。向嘗讀沈約品藻。慧休翰林。庾信詩箴。三子所論。殊不及此宜益自力。以鼓舞天下。而乃中輟。以棄其成可乎。
每夜施鬼神食。舊居京之興國寺。軍吏沈釗德清人。暮乘馬抵駱駝橋。月色如練。見數人盛衣冠立。釗問其故。曰項王祠東興國寺皎公。修齋召我耳。長城赳卒錢沛。泊舟呂山南。見數百人。持食負帛。笑語而過。問之則曰。赴皎公齋歸。
后終於抒峰。皎平生所交遊士大夫。則有韋應物盧幼平吳季德李萼皇甫曾梁肅薛逢呂渭楊達陸羽。其製作。則有號呶子十卷。內典類聚四十卷。儒釋交遊傳。外有韻海二十卷。蓋相國於公頔。魯公顏真卿所修。而皎寔裨其行雲。
唐玄晏
姓李氏。江夏人。祖善。博學強識。註文選行世。父邕。北海太守。史有傳。晏童稚辭俗。至德初。試經高第。依沙門崇真剃落。隸開元寺。大曆三年。從悟真阇黎受具足戒。即率身律范。無纖玷。仍研究毗尼部。俄稟金剛解空破相之指。且工吟詠。彭城劉長卿尤加賞識。其時名士之相往來者。則有
【現代漢語翻譯】 現代漢語譯本：領悟到至靜的境界，精神就能和諧統一。於是寫文章感謝並遣送了筆硯，隱居在杼峰。五年五月，恰逢前御史中丞李洪，從河北因受貶謫而來，再次調任守護吳興。兩人一見如故，李洪向皎然請教佛學宗乘的大概。後來，他們廣泛地談論到詩歌，皎然命門人拿出詩稿一卷給李洪看，並且說了近日擱置詩歌創作的緣故。李洪驚訝地說：『我曾經讀過沈約的品評文章，慧休的翰林文章，庾信的詩歌箴言，這三位所評論的，都遠遠不及您的作品。您應該更加努力，以此來鼓舞天下人，怎麼能半途而廢，放棄已經取得的成就呢？』 皎然每晚都佈施食物給鬼神。他以前住在京城的興國寺。軍吏沈釗，是德清人，傍晚騎馬來到駱駝橋。月色如練，他看見幾個人穿著盛裝站立。沈釗問他們緣故，他們說：『是項王祠東邊的興國寺的皎然和尚，修齋召我們來的。』長城戍卒錢沛，停船在呂山南邊，看見數百人，拿著食物，揹著絲綢，笑著說話走過。問他們，他們就說：『去赴皎然和尚的齋飯，然後回家。』 後來皎然在杼峰去世。皎然平生交往的士大夫，有韋應物、盧幼平、吳季德、李萼、皇甫曾、梁肅、薛逢、呂渭、楊達、陸羽。他的著作，有《號呶子》十卷，《內典類聚》四十卷，《儒釋交遊傳》。另外還有《韻海》二十卷，是相國於公頔（人名），魯公顏真卿（人名）所編修的，而皎然實際上是幫助他們完成的。 唐玄晏（人名） 姓李，是江夏人。祖父李善（人名），博學強記，他註釋的《文選》流傳於世。父親李邕（人名），擔任北海太守，史書上有他的傳記。玄晏從小就厭棄世俗，至德初年，參加科舉考試，名列前茅。他依從沙門崇真（人名）剃度出家，隸屬於開元寺。大曆三年，跟隨悟真阇黎（人名）受具足戒。從此嚴格遵守戒律，沒有絲毫玷污。仍然研究毗尼部（佛教戒律），不久領悟了金剛（佛教用語，比喻堅不可摧的智慧）解空破相的要旨。而且擅長吟詩作賦，彭城劉長卿（人名）尤其欣賞他。當時與他交往的名士，有...
【English Translation】 English version: He understood that in perfect stillness, the spirit harmonizes. Therefore, he wrote a letter of thanks and dismissed his writing tools, retreating to Mount Zhu. In the fifth month of the fifth year, he met Li Hong (personal name), the former Censor-in-chief, who had been demoted from Hebei and reassigned to Wu Xing. They immediately connected, and Li Hong sought guidance on the general principles of the Buddhist teachings. Later, they discussed poetry extensively, and Jiao Ran (personal name) instructed his disciple to present a volume of his drafts to Li Hong, explaining why he had recently abandoned his poetic pursuits. Li Hong exclaimed in surprise, 'I have read Shen Yue's (personal name) critiques, Hui Xiu's (personal name) Hanlin essays, and Yu Xin's (personal name) poetic admonitions. The commentaries of these three are far inferior to your work. You should strive even harder to inspire the world. How can you abandon your efforts and forsake your accomplishments?' Every night, Jiao Ran offered food to ghosts and spirits. He used to reside at Xingguo Temple in the capital. A military officer named Shen Zhao (personal name), a native of Deqing, was riding his horse towards Camel Bridge one evening. The moonlight was like silk. He saw several people standing there in formal attire. Shen Zhao asked them why they were there, and they replied, 'The monk Jiao Ran of Xingguo Temple, east of the Xiang Wang Shrine (referring to the shrine of Xiang Yu), is holding a vegetarian feast and has summoned us.' Qian Pei (personal name), a soldier stationed at the Great Wall, moored his boat south of Mount Lü and saw hundreds of people carrying food and silk, laughing and talking as they passed by. When asked, they said, 'We are going to Jiao Ran's vegetarian feast and then returning home.' Later, Jiao Ran passed away on Mount Zhu. The scholars and officials with whom Jiao Ran associated during his life included Wei Yingwu (personal name), Lu Youping (personal name), Wu Jide (personal name), Li E (personal name), Huangfu Zeng (personal name), Liang Su (personal name), Xue Feng (personal name), Lü Wei (personal name), Yang Da (personal name), and Lu Yu (personal name). His works include 'Hao Nao Zi' (title of a book) in ten volumes, 'Nei Dian Lei Ju' (title of a book) in forty volumes, and 'Ru Shi Jiao You Zhuan' (title of a book). Additionally, there is 'Yun Hai' (title of a book) in twenty volumes, which was compiled by Chancellor Yu Gongdi (personal name) and Duke Lu Yan Zhenqing (personal name), with Jiao Ran actually assisting in its completion. Tang Xuan Yan (personal name) His surname was Li, and he was from Jiangxia. His grandfather, Li Shan (personal name), was learned and had a strong memory. His annotations of the 'Wen Xuan' (title of a book) are still in circulation. His father, Li Yong (personal name), served as the Prefect of Beihai and has a biography in the historical records. Xuan Yan renounced worldly life from a young age. In the early years of the Zhide era, he passed the imperial examination with high honors. He followed the monk Chongzhen (personal name) and became a monk, affiliated with Kaiyuan Temple. In the third year of the Dali era, he received the full monastic precepts from the Acharya Wuzhen (personal name). From then on, he strictly adhered to the precepts without the slightest blemish. He continued to study the Vinaya Pitaka (Buddhist monastic rules) and soon grasped the essence of the Vajra (Buddhist term, metaphor for indestructible wisdom) in understanding emptiness and breaking through appearances. He was also skilled in composing poetry, and Liu Changqing (personal name) of Pengcheng especially admired him. The famous scholars who associated with him at that time included...
陳郡袁滋。趙郡李則。盧來卿。于文炫。蔡直揚衡李演。每與爇香烹茗談笑。又為出費以辟其所居。則其推服何如。建中初。鄂岳連帥何公。以晉安起之。固辭。貞元十六年九月十四日示寂。壽五十。臘三十。葬黃鶴山之南原。
唐難陀
華翻喜。西域人。建中初。至岷蜀。𢹂三尼。皆年少有顏色。醉飲狂游。所在則庸妄群聚。時魏公張延賞守成都。務以禮義繩下。戍將聞而深惡之。遣卒逮捕。陀至。謂之曰。貧道自幼學佛。得如幻三昧。入水不濡。入火不爇。變土石為金玉。其術不可窮盡。因指三尼曰。此輩殊妙于伎樂。押衙其試之。於是開燕。使見所能。而歌聲舞態。莫不中節應律。酒酣。陀更命為踏舞。其曳練迴雪。迅起摩趺。尤絕異。戍將方笑樂相酬酢。而陀忽咄曰。婦女敢爾。凡舞。曲終則止。今猶低昂欹側不已。豈風邪。遂取刀斷其首。三尼隨踣地。血流丈餘。坐客驚視。則三竹杖也。而其血則向所飲之酒耳。陀徐舉三杖首。釘柱上。別倚三杖身於壁。酒行則酌竹杖斷處。而柱上之首。輒面赤。陁歌則竹杖之首亦有聲。陀舞則竹杖之身。亦作動勢。既罷燕。而竹杖之身。遽自就竹杖之首。為三尼如初。察其斷處。略無痕。
又嘗住一檀家。已數日。將辭而他往。檀家因留之。不可。即
【現代漢語翻譯】 現代漢語譯本： 陳郡的袁滋，趙郡的李則，盧來卿，于文炫，蔡直、揚衡、李演，經常一起焚香烹茶，談笑風生。袁滋還出資為他們提供住所。由此可見，他們對袁滋的推崇和敬服是何等程度。建中初年，鄂岳的連帥何公想啟用晉安，但晉安堅決推辭。貞元十六年九月十四日圓寂，享年五十歲，僧臘三十年，葬于黃鶴山南邊的山坡上。
唐朝的難陀（Nanda，人名）
華翻喜，是西域人。建中初年，來到岷蜀地區，帶著三個年輕貌美的尼姑。他們醉酒狂游，所到之處，庸俗之徒便聚集在一起。當時魏公張延賞鎮守成都，致力於用禮義來約束下屬。戍將聽說了這件事，非常厭惡他們，於是派士兵去逮捕他們。難陀到了之後，對戍將說：『貧道自幼學佛，得到了如幻三昧（Rūpa-māyā-samādhi，一種禪定境界），入水不會濕，入火不會燃燒，能將土石變成金玉，我的法術是無窮無盡的。』於是指著三個尼姑說：『這幾個人比歌舞伎樂還要美妙，押衙您不妨試試她們的才藝。』於是擺設宴席，讓她們展示才藝。她們的歌聲舞姿，沒有不符合音律節拍的。酒喝得盡興時，難陀又命令她們跳踏舞，她們舞動裙襬，旋轉如雪，迅速抬腳，動作非常絕妙。戍將正在歡笑飲酒，互相敬酒，難陀忽然大喝一聲：『婦女竟敢如此！凡是舞蹈，曲終就應該停止，現在還在低頭昂頭，傾斜搖擺個沒完沒了，難道是中了邪風？』於是拿起刀砍斷了她們的頭。三個尼姑隨即倒在地上，血流了一丈多遠。在座的客人都驚恐地看著，才發現那三個尼姑原來是三根竹杖。而那些血，則是剛才喝的酒。難陀慢慢地舉起三根竹杖的頭，釘在柱子上，又把三根竹杖的身子靠在墻壁上。酒過三巡，就往竹杖斷裂的地方倒酒，而柱子上的竹杖頭，就會面色發紅。難陀唱歌時，竹杖的頭也會發出聲音。難陀跳舞時，竹杖的身子，也會做出舞動的姿勢。宴席結束后，竹杖的身子，竟然自己接回了竹杖的頭，恢復成原來的三個尼姑的樣子。仔細察看竹杖斷裂的地方，一點痕跡都沒有。
難陀又曾經住在一個檀越（Dānapati，施主）家，住了幾天後，將要告辭離開。檀越因此挽留他，但他不肯，就...
【English Translation】 English version: Yuan Zi of Chen Commandery, Li Ze of Zhao Commandery, Lu Laiqing, Yu Wenxuan, Cai Zhi, Yang Heng, and Li Yan often burned incense, brewed tea, and chatted and laughed together. Yuan Zi also provided funds to secure their residences. This shows the extent of their admiration and respect for Yuan Zi. In the early years of Jianzhong (780-783), He Gong, the military commissioner of E and Yue, wanted to appoint Jin An, but Jin An firmly declined. He passed away on the 14th day of the ninth month of the sixteenth year of Zhenyuan (800), at the age of fifty, with thirty years of monastic life. He was buried on the southern slope of Mount Huanghe.
Nanda (Nanda, a name) of the Tang Dynasty
Hua Fanxi was a person from the Western Regions. In the early years of Jianzhong (780-783), he came to the Min and Shu regions, bringing with him three young and beautiful nuns. They indulged in drunken revelry, and wherever they went, vulgar people gathered around them. At that time, Duke Wei, Zhang Yanshang, was guarding Chengdu, and he was committed to restraining his subordinates with propriety and righteousness. The garrison commander heard about this and deeply resented them, so he sent soldiers to arrest them. When Nanda arrived, he said to the garrison commander, 'This poor monk has studied Buddhism since childhood and has attained the Rūpa-māyā-samādhi (Rūpa-māyā-samādhi, a state of meditative absorption), so that he does not get wet in water, does not burn in fire, and can turn earth and stones into gold and jade. My magic is inexhaustible.' Then he pointed to the three nuns and said, 'These people are even more wonderful than singing and dancing performers. Why don't you, Yaya, try their talents?' So he set up a banquet and had them display their talents. Their singing and dancing postures were all in accordance with the rhythm and tempo. When the wine was in full swing, Nanda ordered them to perform a tap dance, and they moved their skirts, spinning like snow, quickly raising their feet, and their movements were extremely wonderful. The garrison commander was laughing and drinking, toasting each other, when Nanda suddenly shouted, 'How dare women do this! All dances should stop when the music ends, but now they are still bowing their heads and raising their heads, tilting and swaying endlessly. Could it be that they have been infected by evil winds?' So he took a knife and cut off their heads. The three nuns then fell to the ground, and blood flowed more than ten feet away. The guests present were all horrified to see that the three nuns were originally three bamboo staffs. And the blood was the wine they had just drunk. Nanda slowly raised the heads of the three bamboo staffs and nailed them to the pillars, and leaned the bodies of the three bamboo staffs against the wall. When the wine was passed around, he poured wine into the broken places of the bamboo staffs, and the heads of the bamboo staffs on the pillars would turn red. When Nanda sang, the heads of the bamboo staffs would also make sounds. When Nanda danced, the bodies of the bamboo staffs would also make dancing gestures. After the banquet was over, the bodies of the bamboo staffs actually reconnected themselves to the heads of the bamboo staffs, restoring themselves to the original appearance of the three nuns. Upon closer inspection of the broken places of the bamboo staffs, there were no traces at all.
Nanda once stayed at the house of a Dānapati (Dānapati, a benefactor) for several days, and when he was about to leave, the Dānapati tried to keep him, but he refused, so...
閉戶以絕陀意。而陀匿入壁罅中。主人急攬其衣。得袈裟一角。自袈裟愈掣愈深入。竟沒不復得。明日壁有陀影如畫。又明日色漸微暗。猶陀影也。七日而陀影非矣。但墨跡耳。八日而並墨跡失之。或遇陀于彭州境云。
唐云邃
不知何許人也。學優而才贍。與人游。尤有恩意。每被詔入內道場。順宗時。領譯務。憲宗初年。勾當右街諸寺觀。道釋二教事。別詔充西明千福兩寺上座。非道德。寧克爾歟。
唐真乘
姓沈氏。湖州德清人。父玄望以孝廉。舉兗州司馬乘方妊。有神光異氣之瑞。生而瑰瑋。器度視群兒弗類。司馬喻之。必修文學。以取官職。則愀然有不得已之色。會魯公顏真卿。過其家。命誦所習。乃獨誦佛經五百紙。一無遺誤。公大褒異。為落髮。隸住八聖道寺。即得戒于通玄寺常進師所。自爾綜習毗尼。尤為進師所愛。謂其徒曰。乘于汝曹。非伯仲也。無何西入京輦。究法華天臺疏義于雲華寺。聲譽藹然。而章信寺耆宿。又延致之。其講訓之頃。兼經宗律柄之妙。而無所愧於眾。貞元間。功德使梁公。以上數幸安國寺。應對顧問。非乘不可。因奏充供奉大德。而徙居焉。時其本師無滯。亦以道業。蒙上恩遇。奏舉乘為國祈福。而乘以疾請告歸。詔許之。先是無滯夢。乘手捧白
【現代漢語翻譯】 現代漢語譯本： 關閉門來隔絕陀（一種昆蟲）的進入，但陀卻從墻壁的縫隙中鉆了進來。主人急忙抓住它的衣服，只抓到袈裟的一個角。從袈裟上越拉扯，陀就越往深處鉆，最終完全消失不見，再也找不到了。第二天，墻壁上出現了陀的影子，如同畫一樣。又過了一天，顏色漸漸變得微暗，仍然是陀的影子。七天之後，陀的影子就不存在了，只剩下墨跡。第八天，連墨跡也消失了。有人說在彭州境內遇到了陀。
唐云邃
不知道是哪裡人。學業優秀，才華橫溢。與人交往，尤其有恩情和義氣。多次被詔入宮內的道場。順宗時期，負責翻譯事務。憲宗初年，管理右街各寺廟道觀的道教和佛教事務。另外奉詔擔任西明寺和千福寺的上座。如果不是道德高尚，怎麼能做到這樣呢？
唐真乘
姓沈，是湖州德清人。父親沈玄望以孝廉的身份，被舉薦為兗州司馬。真乘的母親懷孕時，有神光和奇異之氣的祥瑞。他出生后容貌俊美，氣度與衆不同。司馬告誡他，一定要學習文學，以求取官職。但他卻顯出一種不得已的神色。恰逢魯公顏真卿路過他家，讓他背誦所學的內容，他竟然獨自背誦了佛經五百紙，沒有絲毫遺漏。顏真卿非常讚賞他的才能，為他剃度，讓他住在八聖道寺。之後在通玄寺常進法師那裡受戒。從此以後，他全面學習毗尼，尤其受到常進法師的喜愛。常進法師對他的弟子們說：『真乘在你們這些人中，不是平庸之輩。』不久之後，真乘西行前往京城，在雲華寺研究法華宗和天臺宗的疏義，聲譽很高。章信寺的長老們又邀請他前去。他在講經說法的時候，兼顧經、宗、律三方面的精妙之處，讓眾人心服口服。貞元年間，功德使梁公因為皇上多次幸臨安國寺，認為只有真乘才能應對皇上的詢問，於是上奏皇帝，讓他擔任供奉大德，並讓他搬到安國寺居住。當時他的本師無滯，也因為道業精進，蒙受皇上的恩遇，上奏舉薦真乘為國家祈福。但真乘以生病為由請求告假回家，皇帝批準了他的請求。此前，無滯夢見真乘手捧白
【English Translation】 English version: Closing the door to prevent the entry of a tuo (an insect), the tuo entered through a crack in the wall. The owner hurriedly grabbed its clothing, only managing to grasp a corner of its kasaya (monk's robe). The more he pulled on the kasaya, the deeper the tuo burrowed, eventually disappearing completely. The next day, a shadow of the tuo appeared on the wall, like a painting. The day after, the color gradually faded, but it was still the shadow of the tuo. After seven days, the shadow of the tuo was gone, leaving only an ink stain. On the eighth day, even the ink stain disappeared. Someone said they encountered the tuo in the Pengzhou region.
Tang Yun Sui
It is not known where he was from. He was excellent in his studies and abundant in talent. He was kind and righteous in his interactions with others. He was repeatedly summoned to the inner Daochang (Buddhist or Taoist place of practice) in the palace. During the reign of Emperor Shunzong, he was in charge of translation affairs. In the early years of Emperor Xianzong, he managed the Taoist and Buddhist affairs of the temples and monasteries on the right street. He was also specially appointed as the senior monk of Ximing Temple and Qianfu Temple. If he were not of high moral character, how could he have achieved this?
Tang Zhen Cheng
His surname was Shen, and he was from Deqing in Huzhou. His father, Shen Xuanwang, was recommended as the Sima (a type of official) of Yanzhou because of his filial piety. When Zhen Cheng's mother was pregnant, there were auspicious signs of divine light and extraordinary energy. He was born with a handsome appearance and an extraordinary demeanor. The Sima told him that he must study literature in order to obtain an official position. But he showed a reluctant expression. It happened that Duke Lu, Yan Zhenqing, passed by his house and asked him to recite what he had learned. He recited five hundred pages of Buddhist scriptures alone, without any mistakes. Yan Zhenqing greatly praised his talent, tonsured him, and had him live in the Basheng Dao Temple. Later, he received the precepts from Master Chang Jin at Tongxuan Temple. From then on, he comprehensively studied the Vinaya (monastic discipline), and was especially loved by Master Chang Jin. Master Chang Jin said to his disciples: 'Zhen Cheng is not an ordinary person among you.' Soon after, Zhen Cheng went west to the capital and studied the commentaries on the Lotus Sutra and the Tiantai school at Yunhua Temple, gaining a high reputation. The elders of Zhangxin Temple also invited him to come. When he lectured on the scriptures, he combined the essence of the Sutras, the Schools, and the Vinaya, convincing everyone. During the Zhenyuan period, the Gongde Shi (official in charge of meritorious deeds), Duke Liang, believed that only Zhen Cheng could respond to the emperor's inquiries because the emperor frequently visited Anguo Temple. Therefore, he reported to the emperor and appointed him as a Gongfeng Dade (a high-ranking monk who provides service to the court), and had him move to Anguo Temple. At that time, his original teacher, Wu Zhi, was also favored by the emperor because of his advanced practice, and he recommended Zhen Cheng to pray for the country. However, Zhen Cheng requested to return home due to illness, and the emperor approved his request. Before this, Wu Zhi dreamed that Zhen Cheng was holding a white
蓮華南去。至是果驗。然于鄉里。八為律學座主。四為臨壇正員。皆徇諸公請也。復巡禮五臺文殊隱現莫測。晚寓護國寺。禮佛名經百過。而懺悔法。日不闕。撰法華經解疏記。元和十五年冬十月示微疾而逝。長慶二年十月十三日。阇毗。而塔其餘爐。遺命也。萬年尉王甄。述碑文。
唐曇清
史未詳其族裡所自。初依道恒律師于吳之北院。與省躬相友善。俄留南嶽。講訓徒眾。元和中。閬州龍興寺結界。時義嵩。方闡懷素新疏。因舉僧祗律云。齊七樹相去爾所。作羯磨者。名善作羯磨。準此則四面皆取六十三步等。如是自然界。約令作法界上。僧須盡集。時清亦在。遂廣致徴難不已。因經州省。達上聽。詔兩街會三宗。定奪新舊二疏。而嵩公所說。誠虧理。禮部外郎令狐楚。判牒云。據兩街傳律大德言。稱曇清所引之義為正。后著顯宗記。行世。
唐清源
生南徐延陵馮氏。稚年入攝山。師事涉公。剃䰂具戒。后即究毗尼事相之學。罕得其儔。俄復頓領禪要。不由師教。長慶初。工部尚書李德裕。鎮浙西。延居京口。咨扣心法。雅契夙心。及李公去郡。反錫西霞。終於寺。
唐道標
出富春秦氏。七歲。靈隱山白雲峰海和尚。見而撫其頂曰。此兒目如青蓮。茍能捨家。以從吾
【現代漢語翻譯】 現代漢語譯本：蓮華（Lianhua，人名）南下，到這裡得到了驗證。然而在鄉里，他八次擔任律學座主，四次擔任臨壇正員，都是應各位的請求。他又巡禮五臺山，文殊菩薩（Wenshu Pusa，Manjusri Bodhisattva）的顯現隱沒難以預測。晚年住在護國寺，禮拜佛名經百遍，懺悔之法，每日都不缺少。撰寫法華經解疏記。元和十五年冬十月，略微生病而去世。長慶二年十月十三日，火化，而塔安置在火化爐的其餘地方，這是他的遺命。萬年縣尉王甄撰寫碑文。
唐曇清（Tang Tanqing，人名）
史書沒有詳細記載他的家族和籍貫。起初跟隨道恒律師（Daoheng lushi）在吳地的北院，與省躬（Sheng Gong，人名）相友善。不久留在南嶽，講經說法，教導徒眾。元和年間，閬州龍興寺結界，當時義嵩（Yisong，人名）正在闡述懷素（Huaisu，人名）的新疏。於是引用僧祗律說，齊七樹相距多少。作羯磨（jiemo，karma）的人，名叫善作羯磨。按照這個標準，那麼四面都取六十三步等。像這樣自然形成的界，大約是讓在作法界上。僧人必須全部聚集。當時曇清也在，於是廣泛地提出質疑，沒完沒了。因此經過州省，傳達到皇上那裡。皇帝下詔讓兩街會同三宗，裁定新舊二疏。而義嵩公所說的，確實有虧道理。禮部外郎令狐楚（Linghu Chu，人名）判決說，根據兩街傳律大德所說，稱曇清所引用的意義是正確的。後來著有顯宗記，在世上流傳。
唐清源（Tang Qingyuan，人名）
生於南徐延陵馮氏。幼年進入攝山，師事涉公（She Gong，人名），剃度出家，受具足戒。後來就研究毗尼（pini，vinaya）事相之學，很少有人能與他相比。不久又頓悟禪宗要旨，不是通過老師的教導。長慶初年，工部尚書李德裕（Li Deyu，人名）鎮守浙西，請他住在京口，諮詢心法，非常符合他原本的心意。等到李公離開郡，返回錫西霞，最終在那裡圓寂。
唐道標（Tang Daobiao，人名）
出自富春秦氏。七歲時，靈隱山白雲峰海和尚（Hai heshang）見到他，撫摸他的頭頂說，『這孩子眼睛像青蓮一樣，如果能夠捨棄家庭，跟隨我……』
【English Translation】 English version: Lianhua (Lianhua, a personal name) went south, and it was verified here. However, in his hometown, he served as the chief of Vinaya studies eight times and as a formal member of the ordination platform four times, all at the request of various people. He also made a pilgrimage to Mount Wutai, where the manifestations and disappearances of Manjusri Bodhisattva (Wenshu Pusa) were unpredictable. In his later years, he resided in Huguo Temple, reciting the Buddha Name Sutra hundreds of times, and never missed the repentance rituals. He wrote 'Annotations on the Commentary of the Lotus Sutra'. In the tenth month of the fifteenth year of Yuanhe, he passed away after a slight illness. On the thirteenth day of the tenth month of the second year of Changqing, he was cremated, and the pagoda was placed in the remaining part of the cremation furnace, according to his will. Wang Zhen, the magistrate of Wannian County, wrote the inscription for his stele.
Tang Tanqing (Tang Tanqing, a personal name)
Historical records do not detail his family and origin. Initially, he followed the Vinaya master Daoheng (Daoheng lushi) in the North Courtyard of Wu, and was good friends with Sheng Gong (Sheng Gong, a personal name). Soon after, he stayed in Mount Nanyue, preaching and teaching disciples. During the Yuanhe period, Longxing Temple in Langzhou was establishing boundaries. At that time, Yisong (Yisong, a personal name) was expounding Huaisu's (Huaisu, a personal name) new commentary. He then quoted the Sangha Vinaya, saying, 'The distance between the seven Qi trees is such and such. The one who performs the karma (jiemo) is called 'skilled in performing karma'.' According to this standard, all four sides should be sixty-three steps equal. Such a naturally formed boundary is approximately for making the Dharma boundary. All monks must gather. At that time, Tanqing was also present, and he extensively raised questions endlessly. Therefore, it went through the state and province, reaching the emperor's ears. The emperor issued an edict for the two streets to meet with the three schools to determine the new and old commentaries. What Yisong said was indeed flawed in reasoning. Linghu Chu (Linghu Chu, a personal name), a secretary of the Ministry of Rites, ruled that, according to the eminent monks of the two streets who transmitted the Vinaya, Tanqing's interpretation was correct. Later, he wrote 'Records of Manifesting the Doctrine', which circulated in the world.
Tang Qingyuan (Tang Qingyuan, a personal name)
He was born into the Feng family of Yanling in Nanxu. As a child, he entered Mount She and studied under She Gong (She Gong, a personal name), shaved his head and received full ordination. Later, he studied the phenomena of the Vinaya (pini) extensively, and few could compare to him. Soon after, he suddenly realized the essentials of Chan Buddhism, not through the teachings of a teacher. In the early years of Changqing, Li Deyu (Li Deyu, a personal name), the Minister of Public Works, was stationed in Zhexia and invited him to reside in Jingkou, consulting him on matters of the mind, which greatly matched his original intentions. When Li Gong left the prefecture, he returned to Xixia and eventually passed away there.
Tang Daobiao (Tang Daobiao, a personal name)
He came from the Qin family of Fuchun. At the age of seven, the monk Hai (Hai heshang) of Baiyun Peak in Lingyin Mountain saw him, stroked his head, and said, 'This child's eyes are like blue lotuses. If he can abandon his family and follow me...'
游。必有善稱。其父以為然。至德二年。詔天下白衣。通佛經七百紙者。聽為比丘。標以其選得度。仍隸住天竺寺。永泰初。依顗律師。受具于靈光寺。時已推其善於護持。貞元中。別治室西嶺下。謂之草堂。而吟嘯之樂。非世間名利之跡所可到。杭人號西嶺和尚。辭章高媲古作者。與吳興如晝。會稽靈徹。相酬唱時。語見晝傳。右庶子姑臧李公益云。重名之下。果有斯文。景陵陸羽云。夫日月雲霞為天標。山川草木為地標。聖賢豪傑為人標。推能歸美為德標。居閑趣寂為道標。嗚呼品藻之極至。引天地人。以匹擬之。則其誠敬誠慕之心何如。故一時名公鉅卿。林下英彥。莫不綢繆投分。慷慨論交。長慶三年六月七日。示滅于所居。是冬之十月二日。葬之山中。壽八十四。臘五十八。開成五年鄭素卿。立碑頌德焉。
唐法藏
南康周氏子也。家世業儒。后尤進于岐黃之學。凡僧之有疾者。召之使治。必投之良劑。起其危篤。而辭其謝禮。以故多從林下游。而禪悅法喜之益。尤所慕嗜。遂依郡之平田山寶積院沙門師愿。而落髮焉。尋謁大寂禪師于豫章。得心法。登廬山。卜居五老峰。食橡栗。飲溪澗。如是數年。而神人仙聖或過之。俄施幣云委。而戶屨響臻矣。寶曆中。示寂。壽八十二。
唐慧昭
【現代漢語翻譯】 現代漢語譯本 遊歷四方，必定有美好的名聲。他的父親認為這樣很好。至德二年（757年），朝廷下詔，允許天下通曉佛經七百紙的在家信徒，可以出家為比丘（佛教出家男眾），並特別標明由他們選拔出來的人可以獲得度牒。這些人隸屬於天竺寺。永泰初年（765年），他跟隨顗（音yǐ）律師，在靈光寺受具足戒。當時人們已經推崇他善於護持戒律。貞元（785-805年）年間，他在西嶺下另外建造了一間房舍，稱之為草堂。吟詠歌唱的樂趣，不是世俗名利所能達到的。杭州人稱他為西嶺和尚。他的辭章可以和古代的作家相媲美。他和吳興的如晝（人名），會稽的靈徹（人名）互相酬唱。相關事蹟見於《如晝傳》。右庶子姑臧（地名）的李公益（人名）說：『盛名之下，果然有這樣的文章。』景陵（地名）的陸羽（人名）說：『日月雲霞是天的標誌，山川草木是地的標誌，聖賢豪傑是人的標誌，推舉賢能歸於美好是德的標誌，居住在閒適的地方，追求寂靜是道的標誌。』 唉！品評讚美的極致，引用天地人來比擬，那麼他誠敬仰慕的心情是怎樣的呢？所以當時的名公巨卿，隱居山林的英俊之士，沒有不親密交往，慷慨論交的。長慶三年（823年）六月七日，在所居住的地方示寂。這年冬天十月二日，安葬在山中。享年八十四歲，僧臘五十八年。開成五年（840年），鄭素卿（人名）為他立碑頌揚功德。
唐 法藏（人名）
南康（地名）周氏的兒子。世代以儒學為業。後來尤其精通岐黃之術（醫術）。凡是有疾病的僧人，請他來醫治，必定能用好的藥劑，使他們從危重病癥中康復，但他卻拒絕他們的感謝之禮。因此，他經常在山林中游歷，並且尤其羨慕和喜愛禪悅法喜的益處。於是，他依止郡里的平田山寶積院的沙門（出家男子）師愿（人名），剃度出家。不久，他前往豫章（地名）拜見大寂禪師（人名），得到了心法。之後，他登上廬山，居住在五老峰，吃橡子栗子，喝溪水。這樣過了幾年，神仙聖人有時會經過這裡。不久，佈施的錢幣像云一樣聚集，來訪的客人絡繹不絕。寶曆（825-827年）年間，他示寂。享年八十二歲。
唐 慧昭（人名）
【English Translation】 English version He traveled around, and there must be good reputation. His father thought it was good. In the second year of Zhide (757), the imperial court issued an edict allowing lay Buddhists who were proficient in 700 sheets of Buddhist scriptures to become Bhikkhus (Buddhist monks), and it was specifically indicated that those selected by them could obtain ordination certificates. These people were affiliated with Tianzhu Temple. In the early years of Yongtai (765), he followed the Vinaya master Yi (name) and received full ordination at Lingguang Temple. At that time, people already admired him for being good at upholding the precepts. During the Zhenyuan period (785-805), he built another house under the West Ridge, called the Thatched Cottage. The joy of chanting and singing could not be reached by worldly fame and fortune. The people of Hangzhou called him the West Ridge Monk. His writing style could be compared with ancient writers. He and Ruzhou (person's name) of Wuxing, and Lingche (person's name) of Kuaiji, exchanged poems with each other. Relevant events are found in 'Biography of Ruzhou'. Li Gongyi (person's name) of Guzang (place name), the Right Shuzi, said: 'Under the great reputation, there is indeed such writing.' Lu Yu (person's name) of Jingling (place name) said: 'The sun, moon, clouds, and rosy clouds are the symbols of the sky, mountains, rivers, grass, and trees are the symbols of the earth, sages and heroes are the symbols of people, promoting the able and attributing to beauty is the symbol of virtue, living in leisure and pursuing tranquility is the symbol of the Tao.' Alas! The ultimate in evaluation and praise, using heaven, earth, and man to compare, then what is his sincere and admiring mood? Therefore, the famous officials and great ministers of the time, and the heroes who lived in seclusion in the mountains, all had close relationships and generous friendships. On June 7th of the third year of Changqing (823), he passed away in the place where he lived. On October 2nd of this winter, he was buried in the mountains. He lived to be eighty-four years old, with fifty-eight years as a monk. In the fifth year of Kaicheng (840), Zheng Suqing (person's name) erected a monument to praise his merits.
Tang Fazang (person's name)
He was the son of the Zhou family of Nankang (place name). His family had been engaged in Confucianism for generations. Later, he became particularly proficient in the art of Qihuang (medicine). Whenever monks had illnesses, they would summon him to treat them, and he would definitely use good medicines to help them recover from critical illnesses, but he would refuse their gifts of gratitude. Therefore, he often traveled in the mountains and forests, and especially admired and loved the benefits of Chan joy and Dharma joy. So, he relied on the Shramana (male renunciant) Shiyuan (person's name) of Baoji Temple on Pingtian Mountain in the county to shave his head and become a monk. Soon, he went to Yuzhang (place name) to visit Zen Master Daji (person's name) and obtained the mind Dharma. After that, he ascended Mount Lu and lived on the Five Old Peaks, eating acorns and chestnuts, and drinking stream water. After several years like this, gods and saints would sometimes pass by here. Soon, donations of coins gathered like clouds, and visitors came in an endless stream. During the Baoli period (825-827), he passed away. He lived to be eighty-two years old.
Tang Huizhao (person's name)
不知何許人。元和十一年。居武陵之開元寺。時有陳廣者。方以孝廉調官此郡。昭見之。悲且喜曰。陳君何來之晚乎。廣愕然。心以為素不相識。而訝見之晚。豈無所謂哉。因請其說。昭曰。詎容倉卒。他日當爲子索言之。一夕廣詣昭宿。遂對床傾倒所蘊。曰我劉氏子。宋孝文帝玄孫也。曾祖鄱陽王休業。祖士弘。並詳史傳。先人以文學。為齊竟陵王子良所知。仕至會稽令。吾生於梁普通七年五月。年三十。筮仕陳宣帝。時旋棄去。與沈彥文游。后長沙王叔堅。始興王叔陵。皆致賓客。張聲勢。趨附權寵。吾偕彥文。處長沙門下。及始興之誅。吾輩亦從而逝矣。橡栗以供。旦暮短褐。以禦寒暑。匿深林窮谷。以樂天命。未幾。而一老沙門過之曰。二君骨相皆奇。然劉君尤壽。彥文再拜。愿得所餌藥。僧笑竟別。且告吾曰。世俗務名利。徒勞苦耳。愿復奚所成就哉。吾念獨釋氏之道。其庶幾。君尚勉旃。吾於是奉命。罔敢或墜。又十五年。陳亡。故後主諸王入長安。吾遂率彥文乞丐。西上謁吊長沙。于瓜州宿。留晉昌互羌塞。數年長沙殂。又數年彥文亡。吾始依會稽之佛寺。而落髮焉。則又去彥文之亡。已二十年。而吾固百歲矣。雖容體枯瘠。而筋力不衰。尚日行百里。唐受禪。偶𢹂一僧。再游京師。武德六年。
天下混一。僭叛舉戡定。吾獲遍歷河洛江淮三蜀五嶺之勝。所歷輒徘徊久之。以盡其趣。逮今茲則二百九十年矣。然吾身雖艱難驗岨所備嘗。而未始一日有負薪之憂。元貞之季。掛錫是寺。夜夢長沙謂吾曰。后十年。我六世孫廣。當與子相見。子其幸教之。寤而記其夢于書筴間。計去年已盈其數。而詢之往來者。則君猶未至也。每悵然。以夢語之謬。豈意識君於今日哉。且君顴耏眉目。切肖長沙。是宜發吾何來晚之嘆也。因出書䇿示其記處。悲帵涕泣數行下。廣拜愿即為弟子。奉杖屨。昭曰。第圖之未可也。明日當再來。廣明日詣昭。則昭遁矣。大和初。廣赴巴州掾。道遇昭于山南逆旅。廣夜拜燈下。逝從游。無他志。昭許之。蚤作而昭逸。廣徒太息而已。
唐文舉
婺州東陽張氏子。身干修碩山立。貌溫粹如玉。動靜以時。視聽之官有守。而言尤謹。此固律范之出於自然者也。年十五。投師習經法。十九落䰂。墮息慈數。貞元三年。詔許天下度僧道。乃得戒。而四分之學。則未嘗敢以怠弛也。至登講訓。儔侶日填委。兼通法華義疏。化王天臺。時佛窟則公。方以禪道重。而舉與齊名。尋詔為國清寺大德。初智者大師。嘗立金光明道場。每年九月。集四眾熏修。期滿七日。當時檀施鼎臻。供養豐縟。自大
【現代漢語翻譯】 現代漢語譯本： 天下統一，叛亂都被平定。我得以遊歷河洛（指黃河、洛水一帶）、江淮（指長江、淮河流域）、三蜀（指四川地區）、五嶺（指越城嶺、都龐嶺、萌渚嶺、騎田嶺、大庾嶺）的勝景，每到一處總要流連忘返，以盡情欣賞。到現在已經二百九十年了。雖然我親身經歷了各種艱難困苦，但從未有一天為生計發愁。元貞年間，我來到這座寺廟，夜裡夢見長沙（指某位高僧）對我說：『十年後，我的第六世孫廣，會與你相見。你好好教導他。』醒來后，我把這個夢記錄在書簡中。算起來去年已經滿了十年，但詢問來往的人，都說您還沒到。我常常為此感到悵惘，認為夢中的話是錯的。沒想到今天竟然能見到您。而且您的顴骨、眉眼，都非常像長沙。我真應該感嘆相見恨晚啊！』於是拿出書簡，指給他看記錄的地方。廣悲傷地哭泣，淚流滿面，跪拜著說願意做弟子，侍奉左右。昭說：『這件事還不能決定。明天再來吧。』廣第二天去拜訪昭，昭已經離開了。大和初年，廣到巴州做小官，在山南的旅店裡遇到了昭。廣晚上在燈下跪拜，表示要跟隨他遊歷，沒有其他想法。昭答應了他。第二天早上起來，昭已經走了，廣只能嘆息。 婺州東陽（今浙江東陽）人張氏之子，身材高大挺拔，容貌溫和純粹如玉，舉止行動合乎時宜，耳聰目明，尤其說話謹慎。這實在是自然而然地符合規矩法度。十五歲時，拜師學習經法。十九歲剃度出家，進入息慈寺。貞元三年，朝廷允許天下僧人道士受戒，於是他得以受戒。對於四分律（佛教戒律）的學習，他從未敢懈怠。等到他登臺講經說法，同伴們日漸增多。他還精通《法華經》的義疏，教化了王天臺。當時佛窟寺的公方禪師，以禪道聞名，而張舉與他齊名。不久，朝廷下詔任命他為國清寺的大德。當初智者大師，曾經設立金光明道場，每年九月，聚集四眾弟子進行熏修，為期七天。當時信徒的佈施非常多，供養也非常豐厚。自從大
【English Translation】 English version: The world was unified, and rebellions were quelled. I had the opportunity to travel through the scenic areas of Heluo (the Yellow River and Luo River region), Jianghuai (the Yangtze and Huai River basins), the Three Shu (Sichuan region), and the Five Ridges (Yuecheng, Dupang, Mengzhu, Qitian, and Dayu Mountains), lingering in each place to fully appreciate its beauty. It has been two hundred and ninety years since then. Although I have personally experienced various hardships, I have never had to worry about making a living. During the Yuanzhen era, I came to this temple and dreamed at night that Changsha (a respected monk) told me: 'In ten years, my sixth-generation descendant, Guang, will meet you. You should teach him well.' Upon waking up, I recorded this dream in my writings. Counting the years, it has been ten years since last year, but when I asked those who came and went, they said that you had not yet arrived. I often felt disappointed, thinking that the words in the dream were wrong. I never expected to meet you today. Moreover, your cheekbones and eyebrows are very similar to Changsha. I should lament that we met so late!' Then he took out his writings and showed him the place where he had recorded the dream. Guang wept with sorrow, tears streaming down his face, and knelt down, saying that he was willing to be his disciple and serve him. Zhao said: 'This matter cannot be decided yet. Come again tomorrow.' Guang visited Zhao the next day, but Zhao had already left. In the early years of the Dahe era, Guang went to Bazhou to work as a minor official and met Zhao at an inn in Shannan. Guang knelt down under the lamp at night, expressing his desire to follow him and travel, with no other intentions. Zhao agreed. When he woke up the next morning, Zhao had already left, and Guang could only sigh. Zhang, a native of Dongyang (present-day Dongyang, Zhejiang Province) in Wuzhou, was the son of the Zhang family. He was tall and upright, with a gentle and pure appearance like jade. His actions were timely, his senses were sharp, and he was especially careful in his speech. This was truly a natural adherence to rules and regulations. At the age of fifteen, he studied scriptures with a teacher. At nineteen, he shaved his head and entered Xici Temple. In the third year of the Zhenyuan era, the court allowed monks and Taoists throughout the country to be ordained, so he was able to receive ordination. He never dared to slacken in his study of the Four-Part Vinaya (Buddhist precepts). When he began to lecture on the scriptures, his companions increased daily. He was also proficient in the commentaries on the Lotus Sutra, and he enlightened Wang Tiantai. At that time, Chan Master Gongfang of Foku Temple was renowned for his Chan practice, and Zhang Ju was equally famous. Soon, the court issued an edict appointing him as a great virtue (Da De) of Guoqing Temple. Initially, Master Zhiyi had established the Golden Light Shrine, gathering the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) every September for seven days of cultivation. At that time, the donations from the faithful were abundant, and the offerings were very generous. Since the Da
師之沒世。亦變更道場。寖以寂寞。至是幾絕。大和間。主事僧清蘊。謀之於舉。置莊田十二頃。以給光明會飲食費。於是始足。以傳之久遠矣。會昌二年五月日卒。壽八十三。夏五十五。門人建塔寺之西峰。韓又為銘。
唐懷信
居廣陵之西靈寺。素與淮南詞客劉隱之友善。寺故有塔。壯麗峻偉。冠絕一方。會昌中。隱之遊四明。夜夢。塔飛海上。而信立第三層。憑闌與隱之語曰。今茲送塔過東海。旬日即還。當相見也。未幾。廣陵災。塔因煨燼。隱之歸自四明謁信。信曰。記得海上會晤時否。隱之深以為訝。
唐定蘭
成都楊氏子也。性初兇狠。父母沒失。身傭保中。后剃落。隸名福感寺。然耐勞苦污辱。每遇二親忌辰。則號慟至殞絕。入青城山。裸露以飼蚊蚋。拔耳剜目。以喂鷙禽獷獸。曰此內施也。用以報答劬勞。顧不可歟。或勸之。刺血書經。化緣以創造伽藍。既成號聖壽。逮老以嘗剜目。行步非扶導必顛躓。莫知所適。忽有客。以善醫謁。因出珠。內之眶中。遂能視睹如舊。未幾。而客見夢曰。我南天王也。以師勤修故。以目珠還之。遠近聞者莫不駭異。大中三年。詔入內供養。仍許弟子有緣給侍。六年二月。表乞然臂。以酬國恩。臂已然。而有詔止之。眾因滅其火。乃以焦爛
【現代漢語翻譯】 現代漢語譯本： 師父圓寂后，道場也逐漸衰敗，變得寂寞冷清，幾乎要斷絕了。大和年間，主管僧人清蘊，爲了復興道場，購置了十二頃莊田，用來供給光明會的飲食費用，這才開始有了足夠的資金，得以長久地傳承下去。會昌二年五月圓寂，享年八十三歲，僧臘五十五年。弟子們在寺廟西邊的山峰上建造了塔，韓愈為他撰寫了銘文。 唐懷信（Tang Huaixin）： 居住在廣陵的西靈寺。一向與淮南的詞客劉隱之交好。寺廟裡原來有一座塔，壯麗高聳，是當地首屈一指的建築。會昌年間，劉隱之遊歷四明，夜裡夢見塔飛向海上，而懷信站在第三層，靠著欄桿與劉隱之說話，說：『這次我送塔去東海，十天左右就會回來，到時我們再相見。』沒過多久，廣陵發生火災，塔被燒燬。劉隱之從四明回來拜訪懷信，懷信說：『還記得在海上相會的情景嗎？』劉隱之深感驚訝。 唐定蘭（Tang Dinglan）： 是成都楊家的兒子。起初性格兇狠。父母去世后，他淪為傭人。後來剃度出家，隸屬於福感寺。他能忍受勞苦和污穢，每當遇到父母的忌日，就號啕大哭，甚至昏厥。後來他進入青城山，割下自己的肉來喂蚊子，挖出耳朵和眼睛，用來餵養兇猛的禽獸，說：『這是內施，用來報答父母的養育之恩，難道不可以嗎？』有人勸他刺血書寫佛經，化緣來建造寺廟。寺廟建成后，命名為聖壽寺。年老時，因為曾經挖過眼睛，行走時如果沒有人攙扶，就會跌倒。不知道該去哪裡。忽然有個客人，擅長醫術來拜訪他，於是取出珍珠，放入他的眼眶中，他就能像以前一樣看見東西了。沒過多久，客人託夢說：『我是南天王，因為你勤奮修行，所以把眼珠還給你。』遠近的人聽說這件事，沒有不感到驚異的。大中三年，皇帝下詔讓他入宮供養，並允許他的弟子有緣分來侍奉他。六年二月，他上表請求燃臂，來報答國家的恩情。手臂已經點燃，但皇帝下詔制止了他。眾人於是熄滅了火焰，但手臂已經燒焦。
【English Translation】 English version: After the Master passed away, the monastery also gradually declined, becoming desolate and lonely, almost to the point of extinction. During the Dahe era, the managing monk Qingyun, in order to revive the monastery, purchased twelve qing (a unit of land measurement) of estate fields to provide for the dietary expenses of the Guangming Assembly. Only then did they have sufficient funds to pass it on for a long time. He passed away in the fifth month of the second year of Huichang, at the age of eighty-three, with fifty-five years as a monk. His disciples built a pagoda on the western peak of the temple, and Han Yu wrote an inscription for him. Tang Huaixin: He lived in Xiling Temple in Guangling. He was always on good terms with Liu Yinzhi, a lyricist from Huainan. The temple originally had a pagoda, magnificent and towering, the most outstanding building in the area. During the Huichang era, Liu Yinzhi traveled to Siming and dreamed at night that the pagoda was flying to the sea, and Huaixin was standing on the third floor, leaning on the railing and talking to Liu Yinzhi, saying, 'This time I am sending the pagoda to the East Sea, and it will return in about ten days, and we will meet again then.' Not long after, a fire broke out in Guangling, and the pagoda was burned down. Liu Yinzhi returned from Siming to visit Huaixin, and Huaixin said, 'Do you remember the scene of meeting at sea?' Liu Yinzhi was deeply surprised. Tang Dinglan: He was the son of the Yang family in Chengdu. Initially, he was fierce in nature. After his parents passed away, he became a servant. Later, he was tonsured and became affiliated with Fugan Temple. He could endure hardship and filth, and whenever he encountered the death anniversary of his parents, he would wail and even faint. Later, he entered Qingcheng Mountain, cutting off his own flesh to feed mosquitoes, and gouging out his ears and eyes to feed fierce birds and beasts, saying, 'This is internal giving, used to repay the kindness of my parents, is it not allowed?' Someone advised him to write Buddhist scriptures with blood, soliciting donations to build a monastery. After the monastery was built, it was named Shengshou Temple. In his old age, because he had gouged out his eyes, he would fall if he was not supported when walking. He did not know where to go. Suddenly, a guest, skilled in medicine, came to visit him, and took out pearls and put them in his eye sockets, and he could see as before. Not long after, the guest appeared in a dream and said, 'I am the Southern Heavenly King, because you have diligently cultivated, so I am returning your eyeballs to you.' People far and near who heard about this were all amazed. In the third year of Dazhong, the emperor issued an edict to allow him to be supported in the palace, and allowed his disciples to serve him if they had the opportunity. In the second month of the sixth year, he submitted a memorial requesting to burn his arm to repay the country's kindness. The arm had already been lit, but the emperor issued an edict to stop him. The crowd then extinguished the fire, but the arm was already charred.
死。有緣表請。易名建塔。詔謚覺性。塔號悟真。今蜀直呼為定蘭塔院云。
唐智頵
中山人。幼年師事五臺山善住閣院賢林出家。后以試經合格得度。遊方遍歷講席。而法華維摩尤所淹貫。歸高峰。卻掃謝世累。元和中。眾共以五臺都撿校守僧長起之。頵固辭不可。會歲饑。華嚴寺。蓋大聖常所垂應地。四方之巡禮者湊焉。至是窘乏。誠山中愧事也。乃復諉頵。充華嚴寺都供養主。時屬法照無著澄觀。三碩德在。而澄觀方制華嚴經疏。且命頵為講主。日擁千僧。檀施稠疊。而供養豐腆。視他日加倍。間有沙門義園者。謗之曰。頵知常住久。其能無所私乎。夜則夢神謂曰。僧長千佛之一也。汝發慢言。當墮惡道。必懺悔毋緩。詰旦圓詣懺悔如禮。未幾。詔天下沙汰。遁之巖谷間大中初。詔度五臺諸寺五十僧。仍賜衣帔。於是再辟頵十寺僧長。兼山門都修造供養主。七年大建無遮會。一月日。既而集弟子垂訓。吾欲息心斂跡。以自優逸。紀綱眾務。宜付來哲。遂趺坐凈室而滅。春秋七十七。僧臘五十八。
唐行嚴
榮陽人。家世簪纓。偶聽法華。至妙莊嚴王品。遂白父母。求剃落。既納戒。問道諸方。所得殊自愜。稔聞五臺文殊應跡之地。凡有探尋。莫不獲睹瑞應。於是駐錫而隸名焉。大和中
{ "translations": [ "現代漢語譯本：\n\n死。有緣人為他立碑請文。改名並建造佛塔。朝廷下詔追諡為『覺性』。塔的名稱是『悟真』。現在四川一帶直接稱之為定蘭塔院。\n\n唐代智頵（Zhi Yun）：\n\n中山人。年幼時在五臺山善住閣院跟隨賢林出家。後來通過考試經典合格而正式成為僧人。遊歷四方，精通各家講席，尤其對《法華經》和《維摩經》理解透徹。回到高峰后，謝絕世俗事務。元和年間，大家共同推舉他為五臺山都撿校守僧長，但他堅決推辭。適逢饑荒之年，華嚴寺是蓋大聖常常顯靈的地方，四方前來巡禮的人聚集於此，但此時寺廟經濟窘迫。大家都認為這是山中的恥辱。於是再次推舉智頵擔任華嚴寺都供養主。當時正值法照（Fa Zhao）、無著（Wu Zhu）、澄觀（Cheng Guan）三位大德在此，澄觀正在撰寫《華嚴經疏》，並讓智頵擔任講主，每天聚集上千僧人，檀越的佈施非常多，供養也十分豐厚，比往日增加一倍。期間有個沙門名叫義園（Yi Yuan），誹謗他說：『智頵知道自己會長期住在寺廟裡，難道他能做到沒有私心嗎？』晚上夢見神告訴他說：『僧長是千佛之一，你發表誹謗之言，應當墮入惡道，必須懺悔，不要拖延。』第二天早上，義園按照禮儀前去懺悔。不久，朝廷下詔在全國範圍內整頓僧侶，智頵便隱遁到山巖山谷之間。大中初年，朝廷下詔度化五臺山各寺廟的五十名僧人，並賜予袈裟。於是再次徵召智頵擔任十座寺廟的僧長，兼任山門都修造供養主。大中七年，舉辦無遮大會一個月。之後，他召集弟子訓誡說：『我想要靜心斂跡，以求安逸，紀綱眾務，應該交給後來的賢哲。』於是他便在乾淨的房間里跏趺而坐，圓寂了。享年七十七歲，僧臘五十八年。\n\n唐代行嚴（Xing Yan）：\n\n榮陽人。家世顯赫。偶然聽到《法華經》中《妙莊嚴王品》的內容，於是告訴父母，請求剃度出家。受戒后，向各方問道，所得的見解非常滿意。早就聽說五臺山是文殊菩薩（Manjusri）應跡的地方，凡是前去探尋的人，沒有看不到瑞應的。於是便駐錫五臺山，並在寺廟登記。\n大和年間，", "English version:\n\nHe died. People with affinity erected a stele and wrote an inscription for him. They changed the name and built a pagoda. The imperial court posthumously conferred the title 'Jue Xing' (覺性, Enlightenment Nature). The pagoda was named 'Wu Zhen' (悟真, Realizing Truth). Today, in the Sichuan area, it is directly called Dinglan Pagoda Courtyard.\n\nZhi Yun (智頵) of the Tang Dynasty:\n\nA native of Zhongshan. In his youth, he became a monk at the Shanzhu Pavilion Monastery on Mount Wutai, studying under Xianlin. Later, he passed the scripture examination and was officially ordained as a monk. He traveled extensively, mastering various teachings, especially the Lotus Sutra and the Vimalakirti Sutra. Returning to Gaofeng, he renounced worldly affairs. During the Yuanhe era, he was jointly recommended as the chief supervisor of monks on Mount Wutai, but he firmly declined. Coincidentally, there was a famine year, and Huayan Temple, a place where the Great Sage often manifested, attracted pilgrims from all directions. However, the temple was in financial straits. Everyone considered this a disgrace to the mountain. Therefore, Zhi Yun was again recommended to be the chief provider of Huayan Temple. At that time, the three eminent monks Fa Zhao (法照), Wu Zhu (無著), and Cheng Guan (澄觀) were present. Cheng Guan was writing the Huayan Sutra Commentary and appointed Zhi Yun as the lecturer, gathering thousands of monks daily. The almsgiving from donors was abundant, and the offerings were more than doubled compared to previous days. During this time, a monk named Yi Yuan (義園) slandered him, saying, 'Zhi Yun knows he will reside in the temple for a long time; how can he be without selfish intentions?' That night, a deity appeared in his dream and said, 'The chief monk is one of the thousand Buddhas. Your slanderous words will cause you to fall into evil realms. You must repent without delay.' The next morning, Yi Yuan performed repentance according to the proper rituals. Soon after, the imperial court issued an edict to rectify the clergy nationwide, and Zhi Yun retreated to the mountains and valleys. In the early years of the Dazhong era, the imperial court issued an edict to ordain fifty monks from various temples on Mount Wutai and bestowed robes upon them. Zhi Yun was then reappointed as the chief monk of ten temples, concurrently serving as the chief of construction and offerings for the mountain gate. In the seventh year of Dazhong, a Great Assembly of Impartiality was held for a month. Afterward, he gathered his disciples and instructed them, saying, 'I wish to quiet my mind and retreat to seek tranquility. The management of affairs should be entrusted to future sages.' Then, he sat in the lotus position in a clean room and passed away. He was seventy-seven years old, with fifty-eight years as a monk.\n\nXing Yan (行嚴) of the Tang Dynasty:\n\nA native of Rongyang, from a distinguished family. He happened to hear the chapter 'Wonderful Adornments of King Zhuangyan' from the Lotus Sutra and told his parents, requesting to be tonsured and become a monk. After receiving the precepts, he sought teachings from various places, and the insights he gained were very satisfying. He had long heard that Mount Wutai was the place where Manjusri Bodhisattva (文殊菩薩) manifested, and those who sought it would see auspicious signs. Therefore, he resided on Mount Wutai and registered at the temple.\nDuring the Dazhong era," "During the Dazhong era," ] }
。多激勸民俗。俾營福業。王公大人。靡弗歸向。又營大齋。日供千人。識者歎服。三年。右脅而終。建塔寺西一里。
唐當遇
姓陰氏。范陽人。少依薊北之安集寺出家。大中四年。杖錫登五臺。然右手中指于華嚴寺菩薩像前。優遊兩期。所睹祥瑞。不可勝紀。后造西臺秘魔巖。大聖昔日降龍之地。見金色光明。勢若雉堞。比今城郭。無異狀。因以問所居之僧。僧曰。此所謂金色世界也。古有師德居之。朝廷褒錫其號。為金光照。遇聞而悲喜交懷。乃復結茅習靜。住三摩呬多者。凡四十九日。檀信坌集。遂成蘭若。如是十有七年。跡不下山。日惟玩味九會雜華等法。因之以證聖發通。語言動止。不可測識。逮懿宗末年。忽失常度。歡咍怒詬。蕩無繩檢。既而中原擾攘。鑾輅遷播其先見故如此。時李克用。方以晉王據河東。向遇之德。遙致禮敬。文德元年。夏四月。命憲州刺史馬師素。導意邀請。遇曰。我豈為浮世寵辱累哉。固辭不赴。七月十八日。集弟子。垂訓而卒。壽七十二。臘五十一。龍紀元年。四月十八日。門人太文等。以天竺法。阇維之。獲設利羅。別建塔以葬。
唐高閑
湖之烏程人。髫年辭俗。受具。隸居開元寺。博學無不通。尤工字畫。其于草書。或以比之張旭云。游京師
【現代漢語翻譯】 現代漢語譯本：他多次激勵百姓，使他們努力經營福業。王公大臣，沒有不歸向他的。他又舉辦大型齋會，每天供養一千人。有見識的人都歎服他的行為。三年後，他右脅而終（去世）。人們在寺廟西邊一里的地方為他建造了塔。 唐當遇（Tang Dangyu）：姓陰，是范陽人。年少時在薊北的安集寺出家。大中四年，拄著錫杖登上五臺山。在華嚴寺菩薩像前，他將右手中指燃為供養。悠遊兩期（兩年），所見到的祥瑞，數不勝數。後來建造了西臺秘魔巖，那是大聖（指文殊菩薩）昔日降龍的地方。他見到金色光明，氣勢如同雉堞（城墻），和現在的城郭（城市）沒有什麼不同。因此他詢問居住在那裡的僧人。僧人說：『這就是所謂的金色世界啊。』古代有師德（Shide）居住在這裡，朝廷褒獎賜予他『金光照』的稱號。當遇聽了，悲喜交加，於是又結茅為廬，習靜。住在三摩呬多（Samahita，意為『等引』或『正定』）境界中，共四十九天。檀越（Danapati，施主）信徒紛紛聚集，於是建成了蘭若（Aranya，意為『寂靜處』，指寺院）。像這樣過了十七年，足跡不曾下山。每天只是玩味九會雜華等法。因此證得了聖果，發起了神通。他的語言行動，不可測度。到了懿宗末年，忽然失去了常態，歡笑怒罵，放蕩不羈。不久中原發生動亂，皇帝也遷都播遷，他事先就預見到了。當時李克用，正以晉王的身份佔據河東，遙遠地對當遇的德行表示尊敬。文德元年，夏四月，命令憲州刺史馬師素，表達敬意並邀請他。當遇說：『我怎麼會爲了世俗的寵辱所累呢？』堅決推辭沒有赴約。七月十八日，召集弟子，留下訓誡而去世，享年七十二歲，僧臘五十一。龍紀元年，四月十八日，門人太文等人，按照天竺（印度）的習俗，荼毗（火化）了他。獲得了舍利羅（Sarira，舍利），另外建造了塔來安葬。 唐高閑（Tang Gaoxian）：是湖州烏程縣人。年幼時辭別世俗，受了具足戒。隸屬於開元寺。博學多才，沒有不精通的。尤其擅長書法。他的草書，有人將他比作張旭（Zhang Xu）。他遊歷京師。
【English Translation】 English version: He frequently encouraged the people, urging them to diligently cultivate meritorious deeds. Princes, dukes, and great ministers, none failed to turn towards him. He also organized grand vegetarian feasts, providing daily offerings to a thousand people. Those with discernment admired his actions. After three years, he passed away lying on his right side. A pagoda was built for him one li (Chinese mile) west of the temple. Tang Dangyu: His surname was Yin, and he was a native of Fanyang. In his youth, he left home to become a monk at Anji Temple in Jibei. In the fourth year of the Dazhong era, he ascended Mount Wutai, carrying his staff. In front of the Bodhisattva statue at Huayan Temple, he burned his right middle finger as an offering. He leisurely spent two periods (two years), and the auspicious signs he witnessed were countless. Later, he built the Secret Demon Cliff on the West Terrace, the place where the Great Sage (referring to Manjushri Bodhisattva) subdued the dragon in the past. He saw golden light, its momentum like battlements (city walls), no different from the current city walls. Therefore, he asked the monks residing there. The monks said, 'This is the so-called Golden World.' In ancient times, Shide resided here, and the court praised and bestowed upon him the title 'Golden Light Illumination.' Hearing this, Dangyu was filled with mixed emotions of sorrow and joy, so he built a thatched hut and practiced stillness. He dwelt in the state of Samahita (meaning 'equanimity' or 'right concentration') for a total of forty-nine days. Danapati (patrons) and believers gathered in droves, and thus a Aranya (meaning 'quiet place,' referring to a monastery) was established. He spent seventeen years like this, his feet never leaving the mountain. Every day, he only savored the Dharma of the Nine Assemblies of the Avatamsaka Sutra and other teachings. Because of this, he attained the holy fruit and developed supernatural powers. His words and actions were unfathomable. Towards the end of the Yizong era, he suddenly lost his usual demeanor, laughing and scolding, unrestrained and unruly. Soon after, turmoil occurred in the Central Plains, and the emperor also moved the capital, which he had foreseen in advance. At that time, Li Keyong, as the Prince of Jin, occupied Hedong, and remotely expressed his respect for Dangyu's virtue. In the first year of the Wende era, in the fourth month of summer, he ordered Ma Shisu, the prefect of Xianzhou, to convey his respect and invite him. Dangyu said, 'How could I be burdened by worldly favor and disgrace?' He firmly declined the invitation. On the eighteenth day of the seventh month, he gathered his disciples, left instructions, and passed away, at the age of seventy-two, with fifty-one years as a monk. On the eighteenth day of the fourth month of the Longji era, his disciples Taiwen and others, according to the customs of India, cremated him. They obtained Sarira (relics), and built a separate pagoda to bury them. Tang Gaoxian: He was a native of Wucheng County in Huzhou. In his youth, he bid farewell to the secular world and received the full precepts. He belonged to Kaiyuan Temple. He was learned and proficient in everything. He was especially skilled in calligraphy. His cursive script was compared to that of Zhang Xu. He traveled to the capital.
。稟聽經律于薦福西明等寺。宣宗詔入殿。前揮染賜紫衣。仍獲與臨洗懺戒壇。號十望大德。以老乞歸。終於寺。弟子鑒宗。傳其筆法。賜號無上大師。閑平居。每以白纻作草𨽻。今苕霅好事家。猶有存者。
唐全清
會稽人。善禁祝。能劾鬼物。市僧王氏婦病。言語狂亂。啼笑不常。如是數歲。間召清治。清即縛草如人狀。長尺許。衣以五彩。結壇置草人。其中而作法焉。其婦忽鞠躬曰。乞命。且自首。以為頃歲春日。偶于禹廟前相遇耳。今和尚如不見殺。竟當遠去。不敢復留也。於是清鞭草人。呦呦有聲。投一瓿中。以六一泥。窒瓿口。封以朱書符篆。而瘞之桑下。戒曰無動。后五載。董昌以城叛。劉漢宏攻拔之。縱士卒掠城中。或掘窖藏。桑下出瓿。破之獨一鴉飛去。立樹抄。人語曰。乃今得見天日矣。時清死已久。
唐僧徹
不知何許人。久親炙悟達。悟達亦樂教育成就之。故其器卒獲用於天下。而相爲表裡。以推明大法。若悟達。著如來藏經會釋疏二卷。徹則衍法監四卷。大無量壽經疏二卷。徹則衍法鐙二卷。勝鬘師子吼經疏四卷。徹則衍法苑十卷。般若心經金剛經皆有疏義。而徹亦隨衍成卷。懺文六卷。及雜文等。徹必翼緯。以行世。初居法干內寺。官寮奉仰日甚。尋充左右街
【現代漢語翻譯】 現代漢語譯本：他在薦福寺和西明寺學習經律。宣宗皇帝下詔讓他入宮。在他面前揮毫潑墨，賜予他紫色袈裟。他還被允許參加洗懺戒壇的儀式，被稱為『十望大德』。因為年老請求告老還鄉，最終在寺廟去世。他的弟子鑒宗繼承了他的書法，被賜予『無上大師』的稱號。閑暇時，他經常用白色的細麻布創作草書和隸書。現在苕霅一帶的收藏家，還有儲存他的作品。
唐朝的全清
會稽人。擅長禁咒，能驅逐鬼物。有個在市場上做僧人的王某的妻子生病了，說話瘋瘋癲癲，時哭時笑，持續了好幾年。有人請全清來醫治。全清就用草紮了一個小人，大約一尺長，用五彩的布給它穿上衣服，然後設壇，把草人放在壇中，開始做法。那個婦人忽然鞠躬說：『饒命啊！』並且自己坦白說，是因為前些年春天，偶然在禹廟前相遇。現在和尚如果不殺我，我就應該遠走高飛，不敢再留在這裡了。』於是全清鞭打草人，發出呦呦的聲音，然後把草人扔進一個瓦罐里，用六一泥封住瓦罐口，再用寫滿紅色符咒的封條封住，埋在桑樹下，告誡說不要動。五年後，董昌佔據城池叛亂，劉漢宏攻破了城池，放縱士兵在城中搶掠，有人挖地窖尋找藏起來的財物，在桑樹下挖出了瓦罐，打破后，一隻烏鴉飛走了，停在樹梢上，人說：『今天終於可以見到天日了！』當時全清已經去世很久了。
唐朝的僧徹
不知道是哪裡人。長期親近悟達（Wuda，唐代高僧），悟達也樂於教育和成就他。所以他的才能最終被天下所用，並且與悟達互相補充，以闡明大法。比如悟達，著有《如來藏經會釋疏》二卷，僧徹則著有《衍法監》四卷；悟達著有《大無量壽經疏》二卷，僧徹則著有《衍法鐙》二卷；悟達著有《勝鬘師子吼經疏》四卷，僧徹則著有《衍法苑》十卷。《般若心經》和《金剛經》都有疏義，而僧徹也隨著悟達的著作而衍產生卷。還有懺文六卷，以及雜文等，僧徹必定加以輔助和補充，以流傳於世。起初住在法干內寺，官僚們對他的敬奉日益增多。不久之後，他擔任了左右街的職務。
【English Translation】 English version: He studied the Sutras and Vinaya at Jianfu Temple and Ximing Temple. Emperor Xuanzong summoned him to the palace. In front of the emperor, he wielded his brush and was granted a purple robe. He was also allowed to participate in the repentance ceremony, and was called 'Great Master of Ten Expectations' (Shi Wang Da De). Due to old age, he requested to retire and return home, and eventually passed away in the temple. His disciple Jianzong inherited his calligraphy and was granted the title 'Supreme Master' (Wu Shang Da Shi). In his spare time, he often created cursive and clerical scripts on white ramie fabric. Collectors in the Zhao and Sha areas still preserve his works.
Quan Qing of the Tang Dynasty
A native of Kuaiji. He was skilled in incantations and could exorcise ghosts. The wife of a monk named Wang, who worked in the market, fell ill, speaking erratically, crying and laughing unpredictably, for several years. Someone invited Quan Qing to treat her. Quan Qing then tied grass into the shape of a person, about a foot long, dressed it in colorful cloth, set up an altar, placed the grass figure in the middle, and began to perform rituals. The woman suddenly bowed and said, 'Spare me!' and confessed that it was because she had accidentally met in front of the Yu Temple in the spring of previous years. 'Now, if the monk doesn't kill me, I should flee far away and dare not stay here any longer.' Then Quan Qing whipped the grass figure, making 'you you' sounds, and threw it into an earthenware jar, sealed the mouth of the jar with six-one mud, and sealed it with a red talisman, burying it under a mulberry tree, warning it not to move. Five years later, Dong Chang occupied the city and rebelled, and Liu Hanhong attacked and captured the city, allowing the soldiers to plunder the city. Someone dug a cellar to find hidden treasures, and dug out the earthenware jar under the mulberry tree. After breaking it, a crow flew away, perched on a treetop, and a person said, 'Today I can finally see the light of day!' At that time, Quan Qing had been dead for a long time.
Monk Che of the Tang Dynasty
It is not known where he was from. He was a long-time close associate of Wuda (悟達, a prominent monk of the Tang Dynasty), and Wuda was happy to educate and help him achieve success. Therefore, his talents were eventually used by the world, and he complemented Wuda in elucidating the Great Dharma. For example, Wuda wrote two volumes of 'Commentary on the Tathagatagarbha Sutra' (Ru Lai Zang Jing Hui Shi Shu), while Monk Che wrote four volumes of 'Yan Fa Jian'. Wuda wrote two volumes of 'Commentary on the Larger Sutra of Immeasurable Life' (Da Wu Liang Shou Jing Shu), while Monk Che wrote two volumes of 'Yan Fa Deng'. Wuda wrote four volumes of 'Commentary on the Srimala Devi Sutra' (Sheng Man Shi Zi Hou Jing Shu), while Monk Che wrote ten volumes of 'Yan Fa Yuan'. The 'Heart Sutra' (Ban Ruo Xin Jing) and the 'Diamond Sutra' (Jin Gang Jing) both have commentaries, and Monk Che also followed Wuda's writings to create volumes. There were also six volumes of repentance texts, as well as miscellaneous writings, which Monk Che would definitely assist and supplement in order to spread them to the world. Initially, he lived in the Fagan Inner Temple, and the officials' respect for him increased day by day. Soon after, he took up the position of Zuoyou Street.
應制。每歲屬誕辰。于麟德殿。升座講演。仍賜紫伽梨。懿宗尤重佛乘。月遇八日。必飯僧內殿。數盈萬不啻。且躬為讚唄。詔徹朗詠高臺上。寵錫繁伙。至造旃檀座以處之。當是時。詔兩街四寺。行方等懺法。開壇受戒度僧。各三七日。別詔大德二十人。入咸秦殿。為內福壽寺尼受戒。繕寫藏經。雕造旃檀像千軀。皆詔徹撿校。又以十一月十四日返慶飾。詔京城僧道。赴麟德殿論義。徹則敷暢皇猷。恢宏祖道。如他日。賜號凈光大師。咸通十一年。詔錄兩街僧事。廣明中。巢𡨥犯闕。僖宗播遷於蜀。徹是夕內宿。旦與杜光庭。倉黃扈從。再見悟達。其師資終始無間如此。著述尤富。內翰侍郎樂朋龜為作真贊。秦蜀間多其弟子。則可謂生榮死哀矣。
唐文瓚
張氏晉陽人。幼依并州崇福寺剃落。學該群籍。教洽三乘。至若金版玉繩之錄。龍韜象緯之文。莫不探循源委。采擢本枝。或將敷暢彤墀。揄揚黃閣。則福周蕃壤。恩被海隅。詔充翻譯。兼佛授記安國荷恩崇福等寺大德。平生共設無遮大齋一百會。每遇齋。則陰雲開霽。凍雪生春。其至誠所感。有如此者。
唐允文
字執經。秀州嘉禾朱氏子。始九歲。父病且死。呼而囑之曰。我瞑目后。汝即出家。無滯俗為也。師授維摩法華二經。閱再
稔。皆通習其句讀義理。或戲問所營何事。率爾而對曰。坐蓮華臺。作師子吼。豈非吾輩所當營者。志學之歲。乃為剃落。及登嵩山。依遠和尚受具。時年已二十三矣。於是攻治律部。兼究中觀論指。寒暑四更。而性宗相學。俱造根極。大和五年。歸鄉里。俄聞錢唐天竺寺講涅槃經。又往聽焉。開成初。東遊臺嶠。偶止越之嘉祥寺。四眾請敷經律。每加策勵。或有感泣者。會昌三年。遷居靜林寺。專以涅槃宣導。會沙汰詔行。因晝衣縫掖。夜服伽梨。以待時變。大中復法。獲隸名開元寺。七年為寺之耆德。闡明律要。乾符三年。始覽藏典。中和二年六月二十九日。疾作而逝。壽七十有八。臘五十五。其年七月十二日。葬之石奇山。不封不樹。遵遺命也。文威儀嚴整。凡升座秉麈。其徒凜有懼色。則足以窺知其所守矣。尤好辭章。無恙日。效白太傅。自著方墳銘。藏之篋笥。門人懷益。后見而悲之。乃建小塔。以勒其銘。而置其旁。
唐鴻休
閩之黃檗山寺僧也。素習禪定。其心學之妙。尤足以長雄群眾。每謂其徒曰。生死輪迴三界。以其有無始業倩在也。茍能盡償。則究竟解脫。出三界矣。聞者皆莫喻其指。廣明間。巢𡨥充斥。一日休出寺門外。脫衣裸坐磐石上。且曰。今日吾冤對至矣。吾其可無待乎。
【現代漢語翻譯】 現代漢語譯本： 他從小就聰明，精通句讀和義理。有時開玩笑地問他將來想做什麼，他總是隨口回答說：『坐蓮花臺，作獅子吼。』這難道不是我們應該做的嗎？到了志學的年齡，就剃度出家。等到登上嵩山，依止遠和尚受具足戒時，他已經二十三歲了。於是專心研究律部，兼修中觀論的要旨。不分寒暑，勤奮學習，對於性宗和相學的研究都達到了極深的境界。大和五年（公元831年），他回到家鄉。不久聽說錢塘天竺寺在講解《涅槃經》，又前去聽講。開成初年，他東遊臺州、四明山一帶，偶爾停留在越州的嘉祥寺。寺里的僧眾請他講解經律，他總是加以勉勵，有時聽者感動得流下眼淚。會昌三年（公元843年），他遷居到靜林寺，專門宣講《涅槃經》。會昌年間，朝廷下令沙汰僧侶，於是他白天穿著儒服，晚上穿著袈裟，等待時局的變化。大中（公元847-860年）年間恢復佛法，他被登記在開元寺的名下。大中七年（公元853年），他成為寺里的耆德，闡明律宗的要義。乾符三年（公元876年），他開始閱覽藏經。中和二年（公元882年）六月二十九日，因病去世，享年七十八歲，僧臘五十五年。同年七月十二日，安葬在石奇山，不封土，不植樹，這是遵照他的遺命。他的儀容威嚴整肅，凡是升座說法，手持拂塵時，他的弟子們都感到敬畏，由此可見他所堅守的戒律。他尤其喜歡辭章，在健康的時候，效仿白居易，自己寫了墓誌銘，藏在箱子里。他的弟子懷益後來看到後感到悲傷，於是建造了一座小塔，把墓誌銘刻在上面，並放置在墓旁。
唐鴻休（Hongxiu）： 是福建黃檗山寺的僧人。他平時修習禪定，他對心性之學的理解，尤其足以服眾。他經常對他的弟子們說：『生死輪迴於三界之中，是因為有無始以來的業力牽引。如果能夠完全償還這些業債，那麼就能究竟解脫，超出三界。』聽者都不能理解他的意思。廣明（公元880-881年）年間，黃巢（Huang Chao）的軍隊到處作亂。有一天，鴻休走出寺門外，脫掉衣服，裸身坐在磐石上，並且說：『今天我償還冤債的時候到了。我難道可以不等待嗎？』
【English Translation】 English version: From a young age, he was intelligent and thoroughly understood the phrases and principles of the scriptures. Sometimes, when jokingly asked about his future aspirations, he would readily reply: 'To sit on a lotus platform and roar like a lion.' Isn't this what we should be striving for? At the age of aspiration, he was tonsured and left home. When he ascended Mount Song (Songshan) and received the full precepts from Venerable Yuan (Yuan), he was already twenty-three years old. Thereupon, he devoted himself to studying the Vinaya (Lübu, the monastic code) and also delved into the essence of the Madhyamaka (Zhongguan) theory. Regardless of the cold or heat, he studied diligently, and his understanding of both the nature school (Xingzong) and the appearance school (Xiangxue) reached profound depths. In the fifth year of the Dahe era (831 AD), he returned to his hometown. Soon after, he heard that the Tiantuo Temple (Tiantuo Si) in Qiantang (present-day Hangzhou) was lecturing on the Nirvana Sutra (Nirvana Jing), so he went to listen. At the beginning of the Kaicheng era, he traveled east to the areas of Mount Tiantai (Tiantai) and Siming Mountain (Simingshan), occasionally staying at the Jixiang Temple (Jixiang Si) in Yuezhou (present-day Shaoxing). The monastic community there requested him to expound on the sutras and Vinaya, and he always encouraged them, sometimes moving listeners to tears. In the third year of the Huichang era (843 AD), he moved to Jinglin Temple (Jinglin Si), dedicating himself to propagating the Nirvana Sutra. During the Huichang persecution, when the court issued an edict to eliminate monks, he wore Confucian robes during the day and a kasaya (Jiasha) at night, awaiting changes in the situation. During the Dazhong era (847-860 AD), when Buddhism was restored, he was registered under the name of Kaiyuan Temple (Kaiyuan Si). In the seventh year of the Dazhong era (853 AD), he became a respected elder of the temple, elucidating the essentials of the Vinaya school. In the third year of the Qianfu era (876 AD), he began to peruse the Tripitaka (Cangjing). On the twenty-ninth day of the sixth month of the second year of the Zhonghe era (882 AD), he passed away due to illness, at the age of seventy-eight, with fifty-five years as a monk. On the twelfth day of the seventh month of the same year, he was buried on Shiqi Mountain (Shiqi Shan), without a mound or trees, in accordance with his will. His demeanor was dignified and solemn. Whenever he ascended the seat to preach, holding a whisk (Fuchen), his disciples felt awe, which was enough to glimpse his adherence to the precepts. He especially loved literature. When he was healthy, he imitated Bai Juyi (Bai Juyi) and wrote his own epitaph, which he kept in a box. His disciple Huaiyi (Huaiyi) later saw it and was saddened, so he built a small pagoda, inscribed the epitaph on it, and placed it beside the grave.
Tang Hongxiu (Hongxiu): Was a monk of Huangbo Mountain Temple (Huangbo Shan Si) in Fujian. He usually practiced meditation, and his understanding of the mind-nature school was especially convincing to the masses. He often said to his disciples: 'Birth and death revolve within the three realms because of the karmic forces accumulated since beginningless time. If one can fully repay these karmic debts, then one can ultimately attain liberation and transcend the three realms.' Those who heard this could not understand his meaning. During the Guangming era (880-881 AD), the army of Huang Chao (Huang Chao) was rampant. One day, Hongxiu went outside the temple gate, took off his clothes, and sat naked on a boulder, saying: 'Today is the day for me to repay my karmic debts. How can I not wait?'
然吾伽藍清凈地。吾又敢以吾尸污之哉。頃之𡨥大至。剚刃其頸。略無血。𡨥驚。因羅拜悔罪而去。門弟子景先。阇維之。得舍利七顆。建塔以葬。僧清豁著文。頌其德焉。
唐希圓
出姑蘇張氏。族世富豪。獨謝去。從空寂法。既具戒。即隸業經論。久之時輩推以演導。光啟中。徐約叛。別遣孫儒。略地吳會。圓自通玄寺。附舶泛海。達甬東。居會稽之寶林山寺。性恬靜。多事禪燕。人莫足以窺其際。景福中。就寺演暢。每勸學者。急修上生業。且曰。非知之艱。行之惟艱。著玄中鈔數卷。圓小房當瑯邪絕頂。故老傳云。山從瑯邪臺飛來。由是得名。即寶林也。山有井水。以時盈縮。應大江潮候。或以為禹治水至浙。鎖其怪物蛆者。於此蛆形如鰻黧。雙耳而蒼黃色。上緣竹木。必風雨。常往來寺之溝渠中。人狎之無所懼。握則跳梁。如怒狀。尤多見於圓所居房。圓為授歸戒。故終圓世。未嘗致暴風雨。乾寧二年四月一日。圓方講。屹然坐逝於法座。阇維收設利七百餘粒。既瘞而還。常住置祭于門以待。見或茜袍象笏。而跪拜者。頃焉而沒。竟不知誰氏。
唐慧則
姓麋氏。吳之崑山人。九歲。即知厭俗。大中七年。遽趨京師之西明寺剃落。九年。承詔于木寺獲受戒。十四年。聽法寶大師講
【現代漢語翻譯】 現代漢語譯本：然後我說，『這伽藍（Sangharama，僧院）是清凈之地，我怎麼敢用我的屍體玷污它呢？』不久，來了一個屠夫，用刀割斷了他的脖子，幾乎沒有血流出。屠夫感到驚恐，於是跪拜懺悔罪過離開了。他的弟子景先，火化了他的遺體，得到了七顆舍利（Śarīra，遺骨），建造佛塔來安葬。僧人清豁寫文章來頌揚他的德行。
唐朝的希圓（Xiyuan）
出自姑蘇（Gusu）張氏家族，世代富豪，但他獨自謝絕了榮華富貴，跟隨空寂（Kongji）學習佛法。受具足戒后，就專心研究經論。時間久了，同輩推舉他來演說引導。光啟年間，徐約（Xuyue）叛亂，另外派遣孫儒（Sunru）攻佔吳會（Wuhui）地區。希圓從通玄寺（Tongxuan Temple）乘船出海，到達甬東（Yongdong），居住在會稽（Kuaiji）的寶林山寺（Baolin Mountain Temple）。他生性恬靜，喜歡禪修，人們無法窺測他的境界。景福年間，在寺中演說佛法，常常勸勉學者，抓緊時間修習往生兜率天（Tuṣita）的法業，並且說，『不是知道困難，而是實行困難。』他撰寫了《玄中鈔》數卷。希圓的小房在瑯邪（Langye）絕頂，當地老人傳說，這座山是從瑯邪臺（Langye Terrace）飛來的，因此得名，就是寶林山。山裡有一口井，井水隨著時間盈縮，應和大江的潮汐。有人認為是禹（Yu）治理洪水到達浙江（Zhejiang）時，把水中的怪物鎖在這裡，這怪物形狀像鰻魚，是黑色的，有雙耳，呈蒼黃色，爬上竹木，就一定會颳風下雨。它經常往來於寺廟的溝渠中，人們和它親近也不害怕。抓住它就會跳躍，呈現憤怒的樣子。尤其多見於希圓所居住的房間。希圓為它授了三歸五戒，所以在希圓在世的時候，未曾發生過暴風雨。乾寧二年四月一日，希圓正在講經，安然端坐於法座上逝世。火化后收集到舍利七百多粒。安葬完畢返回后，寺廟常住在門口設定祭祀來等待。人們看見有身穿茜色官袍、手持象笏的人，在那裡跪拜，一會兒就消失了，最終也不知道是誰。
唐朝的慧則（Huize）
姓麋（Mi）氏，是吳地崑山（Kunshan）人。九歲時，就知道厭惡世俗。大中七年，立即前往京師的西明寺（Ximing Temple）剃度出家。九年，奉詔在木寺（Mu Temple）受戒。十四年，聽法寶（Fabao）大師講解佛法。
【English Translation】 English version: Then I said, 'This Sangharama (monastery) is a pure place. How dare I defile it with my corpse?' Soon after, a butcher came and cut his neck with a knife, with almost no blood flowing out. The butcher was terrified, so he prostrated himself, repented of his sins, and left. His disciple, Jingxian, cremated his body and obtained seven Śarīras (relics), and built a pagoda to bury them. The monk Qinghuo wrote an article to praise his virtues.
Xiyuan of the Tang Dynasty
He came from the Zhang family of Gusu (Suzhou), a wealthy family for generations, but he alone declined the glory and wealth, and followed Kongji to study Buddhism. After receiving the full precepts, he devoted himself to studying the scriptures and treatises. After a long time, his peers recommended him to preach and guide. During the Guangqi period, Xu Yue rebelled and sent Sun Ru to occupy the Wu and Hui areas. Xiyuan sailed from Tongxuan Temple to Yongdong and lived in Baolin Mountain Temple in Kuaiji. He was quiet by nature and liked to practice meditation. People could not fathom his realm. During the Jingfu period, he preached the Dharma in the temple and often exhorted scholars to seize the time to cultivate the karma of being reborn in Tuṣita Heaven, and said, 'It is not difficult to know, but it is difficult to practice.' He wrote several volumes of 'Xuanzhong Chao'. Xiyuan's small room was on the top of Langye Mountain. Local elders said that the mountain flew from Langye Terrace, hence the name, which is Baolin Mountain. There is a well in the mountain, and the water in the well rises and falls with time, corresponding to the tides of the great river. Some people think that when Yu (the Great) controlled the flood and arrived in Zhejiang, he locked the monster in the water here. The monster is shaped like an eel, black, with double ears, and yellowish-gray. If it climbs on bamboo and wood, it will definitely be windy and rainy. It often travels in the ditches of the temple, and people are not afraid to be close to it. Grasping it will jump and appear angry. It is especially common in the room where Xiyuan lived. Xiyuan gave it the Three Refuges and Five Precepts, so there were no storms during Xiyuan's lifetime. On April 1, the second year of Qianning, Xiyuan was lecturing, and he passed away peacefully on the Dharma seat. More than 700 Śarīras were collected after cremation. After the burial, the temple often set up sacrifices at the door to wait. People saw people in crimson robes and holding ivory tablets kneeling there, and disappeared after a while. In the end, no one knew who it was.
Huize of the Tang Dynasty
His surname was Mi, and he was from Kunshan in Wu. At the age of nine, he knew that he hated the world. In the seventh year of Dazhong, he immediately went to Ximing Temple in the capital to be ordained. In the ninth year, he was ordered to receive precepts at Mu Temple. In the fourteenth year, he listened to Master Fabao's lecture on the Dharma.
。而覆述出儕輩。是年。詔補備員大德。咸通三年。就崇聖寺。講俱沙論。喪服儀。撰三界圖一卷。七年。代暢師。于祖院宣導。十五年。詔署臨壇正員。廣明元年。巢𡨥犯闕。避亂于華州之卞邽。中和二年。淮南高公。駢迎以弘闡於法云寺。還鄉里。四眾苦留開導。刺史楊公尤勤至。皆固辭。遂東遊。掛錫天臺國清寺。乾寧元年。抵鄞之育王寺。撰塔記一卷。集要記十二卷。武肅錢王。請於越州臨壇。開元二年八月八日。稍疾。坐而瞑。閱年七十四。座夏五十四。窆于鄮山之岡。
唐元慧
嘉禾之陸氏。晉平原內史機裔孫也。父丹。文林郎云騎尉溫州紏曹。開成元年。于京師之法空王寺。師事清進落髮。會昌初。造洹陽。納戒法。即習毗尼部。尋游五臺。睹光相不可紀極。二年歸里。居建興寺持三白。謂日食白鹽白湯白飯也。誦五部曼拏羅。爇香臂上。五年。詔汰天下僧尼。遽隱白衣舍。大中初。詔復教。七年再造法空王寺成。仍隸業。奉報恩山佛牙舍利。且爇香臂上。以供養焉。覽天臺石橋之勝。咸通中。佛中指骨舍利。反鳳翔重真寺。慧從往。爇左手拇指。口誦法華經。以謝。所爇之指。不逾月而復。如未嘗爇者。乾寧三年九月二十八日。以疾卒于尊勝院。報齡七十八。僧臘五十八。弟子端肅等。
【現代漢語翻譯】 現代漢語譯本：他還覆述其他僧侶的教義。當年，朝廷下詔任命他為備員大德（職位名稱）。咸通三年，他在崇聖寺講解《俱舍論》和《喪服儀》，撰寫了《三界圖》一卷。咸通七年，他代替暢法師在祖院宣講佛法。咸通十五年，朝廷下詔任命他為臨壇正員（職位名稱）。廣明元年，黃巢（人名）叛亂，他到華州卞邽避難。中和二年，淮南節度使高駢（人名）迎接他到法雲寺弘揚佛法。後來他返回家鄉，當地的僧俗四眾懇請他留下開導，刺史楊公（人名）尤其勤懇，但他都堅決推辭。於是他向東遊歷，在天臺山國清寺掛錫（指僧人寄居寺廟）。乾寧元年，他到達鄞縣的育王寺，撰寫了《塔記》一卷和《集要記》十二卷。武肅王錢镠（人名）請他到越州主持臨壇法事。開元二年八月八日，他略感不適，坐化圓寂。享年七十四歲，僧臘五十四年。安葬在鄮山的山岡上。
唐元慧
嘉禾陸氏之後，是晉平原內史陸機（人名）的後代。他的父親陸丹（人名），是文林郎云騎尉，擔任溫州紏曹（官職名稱）。開成元年，他在京師的法空王寺拜清進（法號）為師，剃度出家。會昌初年，他到洹陽受戒。受戒后，他學習毗尼部（佛教戒律）。不久，他遊歷五臺山，看到了不可計數的佛光。大中二年，他回到家鄉，住在建興寺，持三白齋（指每日食用白鹽、白湯、白飯）。誦持五部曼拏羅（密宗的壇場）。焚燒手臂供佛。大中五年，朝廷下詔整頓天下僧尼，他便隱居在家。大中初年，朝廷恢復佛教，大中七年，他再次建造法空王寺。仍然隸屬於該寺。他奉報恩山佛牙舍利，並焚燒手臂供養。他遊覽了天臺石橋的勝景。咸通年間，佛中指骨舍利返回鳳翔重真寺，元慧前往，焚燒左手拇指，口誦《法華經》以表達敬意。被焚燒的手指，不到一個月就恢復如初。乾寧三年九月二十八日，他因病在尊勝院圓寂，享年七十八歲，僧臘五十八年。弟子端肅（法號）等人料理後事。
【English Translation】 English version: He also repeated the teachings of other monks. In that year, the imperial court issued an edict appointing him as a 'beiyuan dade' (a title). In the third year of Xiantong, he lectured on the 'Abhidharmakosha' and 'Book of Mourning Rituals' at ChongSheng Temple, and wrote a volume of 'Map of the Three Realms'. In the seventh year of Xiantong, he replaced Dharma Master Chang at the ancestral temple to preach the Dharma. In the fifteenth year of Xiantong, the imperial court issued an edict appointing him as a 'lin tan zhengyuan' (a title). In the first year of Guangming, Huang Chao (a person's name) rebelled, and he fled to Bian Gui in Huazhou to avoid the chaos. In the second year of Zhonghe, Gao Pian (a person's name), the military governor of Huainan, welcomed him to Fayun Temple to promote Buddhism. Later, he returned to his hometown, and the four assemblies of monks and laypeople earnestly requested him to stay and guide them, especially Yang Gong (a person's name), the prefect, was very diligent, but he firmly declined. So he traveled east and stayed at Guoqing Temple on Mount Tiantai. In the first year of Qianning, he arrived at Yuwang Temple in Yin County, and wrote a volume of 'Records of the Pagoda' and twelve volumes of 'Collected Essentials'. King Wusu Qian Liu (a person's name) invited him to Yuezhou to preside over the 'lin tan' (ordination platform) ceremony. On the eighth day of the eighth month of the second year of Kaiyuan, he felt slightly unwell and passed away while sitting. He lived to be seventy-four years old, with fifty-four years as a monk. He was buried on the hill of Mount Mao.
Tang Yuanhui
A descendant of the Lu family of Jiahe, he was a descendant of Lu Ji (a person's name), the Internal History of Pingyuan during the Jin Dynasty. His father, Lu Dan (a person's name), was a Wenlin Lang Yunqiwei, serving as the Jiucao (an official title) of Wenzhou. In the first year of Kaicheng, he became a disciple of Qingjin (a Dharma name) at Fakongwang Temple in the capital and was tonsured. At the beginning of Huichang, he went to Huanyang to receive the precepts. After receiving the precepts, he studied the Vinaya Pitaka (Buddhist precepts). Soon, he traveled to Mount Wutai and saw countless Buddha lights. In the second year of Dazhong, he returned to his hometown and lived in Jianxing Temple, observing the 'three whites' (eating white salt, white soup, and white rice daily). He recited the five-part Mandala (a tantric Buddhist altar). He burned his arm as an offering to the Buddha. In the fifth year of Dazhong, the imperial court issued an edict to rectify the monks and nuns of the world, and he went into seclusion at home. At the beginning of Dazhong, the imperial court restored Buddhism, and in the seventh year of Dazhong, he rebuilt Fakongwang Temple. He remained affiliated with the temple. He venerated the Buddha's tooth relic at Bao'en Mountain and burned his arm as an offering. He visited the scenic spot of the Stone Bridge of Tiantai. During the Xiantong period, the Buddha's middle finger bone relic returned to Chongzhen Temple in Fengxiang, and Yuanhui went there, burning his left thumb and reciting the 'Lotus Sutra' to express his respect. The burned finger recovered completely in less than a month. On the twenty-eighth day of the ninth month of the third year of Qianning, he passed away due to illness at Zunsheng Temple, at the age of seventy-eight, with fifty-eight years as a monk. His disciple Duansu (a Dharma name) and others took care of the funeral arrangements.
備禮葬之吳中。世號三白和尚。
唐亡名
居幽州城南窯灶間。天祐中。燕薊饑。餓莩相枕藉。亡名方分衛。聞道旁呱呱聲。視之則小女子。民所棄者。因持以歸。日求牛湩哺焉。年且毀齒。亡名為乞諸城中。得彩帛製衣。逮笄。容色艷麗。或譏其非律者。亡名終無慚色。時劉仁恭僭號其地。出獵偶見之。遂以請于亡名。竟𢹂以歸。而納之後宮。於是亡名之所守。益以見矣。仁恭乃為別造精舍。一旬兩謁。豈仁恭無故。而於亡名然歟。后亡名卒。遽訃女子。女子一慟以絕。
唐寶安
姓夏氏。姑蘇常熟人。剃髮。隸居嘉禾靈光寺。進具之後。專習定門。游五臺。見祥光勝蹟。不易具述。獨以南方之人。有終身未嘗一造其地者。而曾莫之識。則敬慕之心。何從而生。因為聘善工。模寫以歸。廣其傳。后無疾而終。壽百有十八。臘七十八。
梁貫休
字德隱。金華蘭溪姜氏子。七歲。父母使依邑之和安寺圓貞禪師。為童侍。日能誦法華經。千言不啻。所居與處嘿鄰。而同時剃染。故襟誼視他尤密。每隔籬談論。旁聽皆驚異。始受具戒。詩名已大著。復往豫章。究經論。郡太守王慥篤敬。后蔣瑰命監洗懺戒壇。唐乾寧初。謁吳越王錢氏。因獻詩五章。章八句。以頌平越之功。王悅。贈
【現代漢語翻譯】 現代漢語譯本： 備辦禮儀在吳中安葬了他，世人稱他為三白和尚。 唐亡名（姓名已失） 居住在幽州城南的窯灶之間。天祐年間，燕薊一帶發生饑荒，餓死的人相互枕藉。亡名正在分發食物，聽到路旁傳來嬰兒的啼哭聲。他前去檢視，發現是一個小女孩，是被人們拋棄的。於是他把她帶回家，每天求來牛奶餵養她。女孩漸漸長大，到了換牙的年紀。亡名在城中乞討，得到一些彩色的布帛，用來給女孩做衣服。等到女孩到了可以插笄的年齡，容貌艷麗動人。有人譏諷亡名所為不合規矩，亡名始終沒有慚愧之色。當時劉仁恭在那一帶僭稱帝號，一次出外打獵時偶然見到了這個女孩，於是向亡名請求娶她。最終劉仁恭把她帶回，納入後宮。因此，亡名所堅守的道義更加顯現出來。劉仁恭特地為亡名建造精舍，每隔十天半月就去拜訪他。難道劉仁恭沒有緣故，而對亡名如此嗎？後來亡名去世，劉仁恭立刻派人去訃告那個女子，女子一聽，悲痛欲絕而死。 唐寶安 姓夏，是姑蘇常熟人。剃度出家后，住在嘉禾的靈光寺。受具足戒后，專心修習禪定。他遊歷五臺山，見到的祥光和勝跡，難以一一詳述。他認為南方人，有的人終身都沒有去過五臺山，因此對五臺山沒有什麼敬慕之心。於是他聘請了手藝好的工匠，把五臺山的景象描摹下來帶回去，廣泛傳播。後來他無疾而終，享年一百一十八歲，僧臘七十八年。 梁貫休 字德隱，是金華蘭溪姜氏的兒子。七歲時，父母讓他依止在縣裡的和安寺圓貞禪師處，做童子。他每天能背誦《法華經》，每天能背誦一千多字。他住的地方與處嘿相鄰，而且同時剃度出家，所以彼此之間的情誼比其他人更加親密。他們經常隔著籬笆談論佛法，旁聽的人都感到驚異。他剛受具足戒，詩名就已經很大了。後來他又前往豫章，深入研究經論。郡太守王慥對他非常尊敬。後來蔣瑰命他監洗懺戒壇。唐乾寧初年，他拜謁吳越王錢氏，並獻上五首詩，每首八句，用來頌揚錢氏平定越地的功績。吳越王很高興，贈送了他禮物。
【English Translation】 English version: He was buried with proper rites in Wuzhong, and people called him Monk Sanbai. Tang Wuming (Name Lost) He lived among the kilns south of Youzhou city. During the Tianyou era, there was a famine in the Yan and Ji regions, and the starving people were piled upon each other. Wuming was distributing food when he heard the sound of a baby crying by the roadside. He went to look and found a little girl who had been abandoned. So he took her home and sought cow's milk to feed her every day. As the girl grew older and reached the age of losing her teeth, Wuming begged in the city, obtaining colorful silks to make clothes for her. When the girl reached the age of hairpin initiation, her appearance was beautiful and charming. Some people ridiculed Wuming for his actions being improper, but Wuming never showed any shame. At that time, Liu Rengong was僭稱 (usurping the title) of emperor in that area. Once, while out hunting, he happened to see the girl and asked Wuming to marry her. In the end, Liu Rengong took her back and made her a concubine in his palace. Therefore, the righteousness that Wuming upheld became even more evident. Liu Rengong specially built a 精舍 (refined residence) for Wuming and visited him every ten days or half a month. Was there no reason for Liu Rengong to treat Wuming in this way? Later, when Wuming passed away, Liu Rengong immediately sent someone to inform the girl, who died of grief upon hearing the news. Tang Bao'an His surname was Xia, and he was from Changshu, Suzhou. After shaving his head and becoming a monk, he lived in Lingguang Temple in Jiahe. After receiving the full precepts, he devoted himself to the practice of meditation. He traveled to Mount Wutai and saw auspicious lights and scenic spots, which are difficult to describe in detail. He believed that some people in the South had never been to Mount Wutai in their lives, and therefore had no admiration for it. So he hired skilled craftsmen to depict the scenery of Mount Wutai and brought it back to spread it widely. Later, he died without illness at the age of one hundred and eighteen, with seventy-eight years as a monk. Liang Guanxiu His 字 (style name) was Deyin, and he was the son of the Jiang family of Lanxi, Jinhua. At the age of seven, his parents had him rely on Zen Master Yuanzhen of He'an Temple in the county to be a child attendant. He could recite the Lotus Sutra every day, reciting more than a thousand words a day. His residence was next to Chuhei, and they were ordained at the same time, so their friendship was particularly close. They often discussed the Dharma across the fence, and those who listened were amazed. As soon as he received the full precepts, his reputation as a poet was already great. Later, he went to Yuzhang to study the scriptures and treatises in depth. Wang Zao, the prefect of the prefecture, respected him very much. Later, Jiang Gui ordered him to supervise the washing and repentance altar. In the early years of the Qianning era of the Tang Dynasty, he visited Qian of Wuyue and presented five poems, each with eight lines, to praise Qian's achievements in pacifying the Yue region. Qian of Wuyue was very happy and gave him gifts.
遺豐腆。且樹碑。悉紀贊佐諸臣之名。而並列休詩于碑陰。以歸美朝廷。於是吳越獲賜鐵券。號功臣。則休與有力焉。休于書知六法。畫善水墨。眾安橋強氏。嘗請休作十八羅漢像。識者謂入神品。曰當吾下筆時。非想見其真。不敢也。
過歙。見唐安寺蘭阇梨。三年。南登衡岳。北訪荊帥成汭。汭加禮。館之龍興寺。會內翰吳融謫宦。遂相追從。融為休。序其集。未幾。或有譖休于汭者。命遷公安。以待辨。乃題研寄意曰。入匣始身安。卒游蜀。署禪月大師。蜀主每見。則以得得來和尚呼之。蓋其初以詩獻蜀主。有三衣一缽垂垂老。萬水千山得得來之句也。乾化二年終。春秋八十一。葬成都北門外。塔曰白蓮。弟子曇域集其文。冠以融序。行世。名士韋藹議其著述。有風刺體。繫乎教化。誠不在二李白賀下。又廣成先生杜光庭。評其書。瘦勁可愛。號姜體。韋莊詩曰。豈是為貧常見隔。定應嫌酒不相過。休肥而矬。蜀相王鍇影堂贊。殊能言其體裁。故茲聊舉其梗概云。
唐貞辨
中山人也。蚤歲力學。其刻苦堅忍。蓋出天性。聽習之暇。則復刺指。血書眾經。畫觀自在菩薩彌勒菩薩等像施以結緣。
嘗負笈客太原。時莊宗方居潛邸。壤與王氏接。城郭之禁。至不相容納。遂夜宿廢冢中。會
【現代漢語翻譯】 現代漢語譯本 遺留豐厚的賞賜，並且樹立石碑，詳細記載贊助輔佐的各位大臣的姓名，並將他的詩作一同刻在碑的背面，以此來歸功於朝廷。因此，吳越國獲得了朝廷賜予的鐵券（免死金牌），並被封為功臣，這其中姜休也出了一份力。姜休精通書法的『六法』，擅長水墨畫。眾安橋的強氏，曾經請姜休創作十八羅漢像，懂行的人說他的畫作達到了出神入化的境界。姜休說：『當我要下筆的時候，如果不是真正地想像到羅漢的真實形象，我是不敢輕易動筆的。』 經過歙州，拜訪了唐安寺的蘭阇梨（和尚名）。三年後，向南登上衡山，向北拜訪荊州的統帥成汭（人名）。成汭對他非常尊敬，將他安置在龍興寺。當時內翰（官名）吳融（人名）被貶官，於是兩人互相追隨。吳融為姜休的詩集作序。不久，有人在成汭面前詆譭姜休，成汭便命令他遷居到公安縣，等待查明真相。於是姜休題詩在硯臺上，表達自己的心意說：『放入匣中才得以安身。』最終遊歷到蜀地，署名禪月大師。蜀主每次見到他，都稱呼他為『得得來和尚』，因為他最初獻給蜀主的詩中，有『三衣一缽垂垂老，萬水千山得得來』的句子。乾化二年去世，享年八十一歲，安葬在成都北門外，塔名為白蓮。弟子曇域收集了他的文章，用吳融的序文作為開頭，流傳於世。名士韋藹評論他的著作，認為他的作品有諷刺的風格，關係到教化，確實不在李白和賀知章之下。廣成先生杜光庭（人名）評價他的書法，認為他的字瘦勁可愛，稱之為『姜體』。韋莊（人名）有詩說：『難道是因為貧窮才常見阻隔，一定是嫌棄我沒有拿酒來拜訪。』姜休肥胖而且矮小，蜀相王鍇（人名）的影堂贊，特別能說明他的體裁。所以在這裡簡單地介紹一下他的梗概。 唐貞辨（人名） 中山人。早年努力學習，他的刻苦堅忍，大概是出於天性。聽習佛經之餘，就刺破手指，用血書寫**眾經，繪製觀自在菩薩、彌勒菩薩等畫像，施捨給他人以結善緣。 曾經揹著書箱到太原遊學。當時莊宗（人名）正住在潛邸（藩王的府邸）。太原的邊界與王氏的領地接壤，城郭的禁令，到了互不相容的地步。於是（唐貞辨）夜裡住在廢棄的墳墓中，正好遇上...
【English Translation】 English version He left behind generous rewards and erected a monument, meticulously recording the names of all the ministers who had sponsored and assisted him, and inscribed his poems on the back of the monument to give credit to the imperial court. As a result, the Kingdom of Wuyue received an iron certificate (an imperial pardon) from the court and was named a meritorious state, to which Jiang Xiu contributed significantly. Jiang Xiu was proficient in the 'Six Principles' of calligraphy and excelled in ink wash painting. The Qiang family of Zhong'an Bridge once commissioned Jiang Xiu to create images of the Eighteen Arhats, which connoisseurs praised as divine works. Jiang Xiu said, 'When I am about to paint, if I do not truly visualize the real image of the Arhat, I dare not easily put brush to paper.' Passing through Shezhou, he visited the Lan Ranzhili (monk's name) of Tang'an Temple. Three years later, he ascended Mount Heng to the south and visited Cheng Rui (personal name), the commander of Jingzhou, to the north. Cheng Rui treated him with great respect and housed him in Longxing Temple. At that time, the Inner Academician (official title) Wu Rong (personal name) was demoted, so the two followed each other. Wu Rong wrote a preface for Jiang Xiu's collection of poems. Soon after, someone slandered Jiang Xiu before Cheng Rui, who ordered him to move to Gong'an County to await clarification. Thereupon, Jiang Xiu inscribed a poem on his inkstone, expressing his feelings: 'Only when placed in a box can one find peace.' Eventually, he traveled to the Shu region, signing himself as Chan Yue Da Shi (Zen Master Chan Yue). Every time the ruler of Shu saw him, he would call him 'Hede Lai Monk,' because in the poem he initially presented to the ruler of Shu, there was the line 'Three robes and one bowl, slowly growing old, ten thousand waters and a thousand mountains, coming slowly.' He passed away in the second year of Qianhua, at the age of eighty-one, and was buried outside the north gate of Chengdu, with his pagoda named White Lotus. His disciple Tan Yu collected his writings, using Wu Rong's preface as the beginning, which circulated in the world. The famous scholar Wei Ai commented on his works, believing that his works had a satirical style, related to education, and were indeed not inferior to Li Bai and He Zhizhang. Guangcheng Xiansheng (Master of Guangcheng) Du Guangting (personal name) commented on his calligraphy, believing that his characters were slender and lovely, calling it 'Jiang Style.' Wei Zhuang (personal name) had a poem saying, 'Is it because of poverty that we are often separated, it must be because I did not bring wine to visit.' Jiang Xiu was fat and short, and the eulogy of the Shu Prime Minister Wang Kai (personal name) in the shadow hall, especially able to explain his style. Therefore, here is a brief introduction to his outline. Tang Zhenbian (personal name) A native of Zhongshan. He studied diligently in his early years, and his diligence and perseverance were probably due to his nature. In his spare time from listening to and studying Buddhist scriptures, he would pierce his fingers and write **various scriptures in blood, and paint images of Avalokiteśvara Bodhisattva (Guānzìzài Púsà) and Maitreya Bodhisattva (Mílè Púsà), etc., giving them away to form good relationships. He once traveled to Taiyuan with his book box. At that time, Zhuangzong (personal name) was living in Qian Di (the residence of a prince). The border of Taiyuan was adjacent to the territory of the Wang family, and the city's prohibitions had reached the point of being incompatible with each other. Therefore, (Tang Zhenbian) stayed overnight in an abandoned tomb, and happened to encounter...
出獵。見之問其故。且驗冢中。筆研鈔疏良是。因延入供養。曹太后尤敬仰之。辨乘間。訴于太后曰。貧道誠以佛法為懷。久居王宮。不樂如桎梏然。由是聽其出入。無所禁。迨王氏平。遂獲歸。講訓鄉里。人有布發掩地者。其德化之所服如此。嘗因行道次。有二天女來撓。辨被之神祝。不得去。則其操守可見。撰上生經鈔。葺治廢伽藍。其平生能不自豫逸如此。鮮矣。
唐可止
姓馬氏。范陽高丘人。年十二。憫忠寺法貞律師。見之。從其父母乞。為弟子。年十五。以息慈。往真定聽學。時大華嚴寺仁楚法師。善因明論。止執卷座下三遍。即領悟。眾推許焉。老宿維摩和尚。問楚門人之秀㧞者。楚曰。幽州沙彌其人也。維摩遂質。以勝軍北量。辭莫能屈。因請就恒陽闡化。緇素悅服。年十九。抵五臺登具戒。感文殊放光燭身。已而歸寧鄉里。旦日行道。以報地恩。年二十三。游並部。益進法華百法等義。景福中。以因明論。于長安大莊嚴寺。一唱數載。乾寧三年。貢詩。昭宗皇帝詔賜紫衣。仍應制內殿。未幾。劉仁恭以止為本道所管。上表乞放還。然其父之與師皆物故。而母獨無姜。止於是致母其所居房。行誦青龍疏。乞食以供晨夕。如是三載。無倦色。時晉陽李氏。遣兵出飛狐圍燕。城中谷貴。持缽
【現代漢語翻譯】 現代漢語譯本：他去打獵。見到他，詢問緣故。並且檢查墳墓中，筆墨紙硯和抄寫的文書都在。因此邀請他來供養，曹太后尤其敬重他。辨法師趁機對太后說：『貧僧確實以佛法為懷，但長久居住在王宮中，感覺像被枷鎖束縛一樣不快樂。』因此太后聽任他自由出入，不加禁止。等到王氏被平定，辨法師就得以返回，在鄉里講經說法。有人甚至鋪開頭發來遮蓋地面，以示敬意，他的德行教化所折服的人就是這樣。曾經有一次，他在行道的途中，有兩個天女前來擾亂他，辨法師用神咒加以制止，使她們無法離開。由此可見他的操守。他撰寫了《上生經鈔》，修繕治理廢棄的伽藍（寺廟）。他一生能夠如此不為自己安逸享樂，真是太少了。
唐可止（Tang Kezhi）：
姓馬，是范陽高丘人。十二歲時，憫忠寺的法貞律師見到他，就向他的父母請求，收他為弟子。十五歲時，爲了學習佛法，前往真定聽學。當時大華嚴寺的仁楚法師擅長因明論，可止拿著書卷在座下聽了三遍，就領悟了。眾人都稱讚他。老宿維摩和尚問仁楚法師門下傑出的人才，仁楚法師說：『幽州的沙彌就是這樣的人。』維摩於是用勝軍北量的論點來質問他，可止的辯論使他無法駁倒。因此維摩邀請可止前往恒陽闡揚佛法，僧俗都非常信服。十九歲時，可止前往五臺山受具足戒，感應到文殊菩薩放光照耀他的身體。之後他回到家鄉，每天早晨都進行佛事活動，以報答土地的恩情。二十三歲時，他遊歷并州，更加深入地研究《法華經》、《百法》等義理。景福年間，他憑藉因明論，在長安大莊嚴寺講經數年。乾寧三年，他進獻詩歌，昭宗皇帝下詔賜予他紫衣。仍然應制在內殿講經。不久，劉仁恭認為可止是本道所管轄的人，上表請求放他回去。然而他的父親和老師都已經去世，只有母親沒有依靠。可止於是把母親接到他居住的房間，誦讀《青龍疏》，乞討食物來供養早晚的飲食，這樣持續了三年，沒有厭倦的神色。當時晉陽的李氏派兵出飛狐包圍燕地，城中糧食昂貴，可止拿著缽...
【English Translation】 English version: He went hunting. Seeing him, he asked the reason. And he examined the tomb, and found the writing brush, ink stone, and copied documents were all there. Therefore, he invited him to be supported, and Empress Dowager Cao especially respected him. The monk Bian took the opportunity to say to the Empress Dowager: 'This poor monk truly cherishes the Buddha-dharma, but living in the royal palace for a long time feels like being shackled and unhappy.' Therefore, the Empress Dowager allowed him to come and go freely without restriction. When the Wang clan was pacified, Bian was able to return and preach in his hometown. Some people even spread their hair to cover the ground to show respect. Such was the influence of his virtue and teachings. Once, on his way to practice, two celestial maidens came to disturb him. Bian used divine incantations to restrain them, preventing them from leaving. This shows his integrity. He wrote the 'Commentary on the Sutra of Rebirth,' and repaired and managed abandoned sangharamas (monasteries). It is rare for him to be able to live his life without seeking personal comfort and enjoyment.
Tang Kezhi (Tang Kezhi):
His surname was Ma, and he was from Gaogiu in Fanyang. At the age of twelve, the Vinaya Master Fa Zhen of Minzhong Temple saw him and asked his parents to take him as a disciple. At the age of fifteen, he went to Zhengding to study the Dharma. At that time, Dharma Master Ren Chu of Dahuayan Temple was skilled in Hetu-vidya (logic), and Kezhi listened to him three times with the book in his hand and immediately understood. Everyone praised him. The elder monk Vimalakirti asked Ren Chu about the outstanding talents among his disciples, and Ren Chu said, 'The Shramanera (novice monk) from Youzhou is such a person.' Vimalakirti then questioned him with the arguments of Shengjun Beiliang, but Kezhi's arguments were irrefutable. Therefore, Vimalakirti invited Kezhi to propagate the Dharma in Hengyang, and both monks and laypeople were very convinced. At the age of nineteen, Kezhi went to Mount Wutai to receive the full precepts, and felt Manjushri Bodhisattva emitting light to illuminate his body. Afterwards, he returned to his hometown and performed Buddhist activities every morning to repay the kindness of the land. At the age of twenty-three, he traveled to Bingzhou and studied the doctrines of the Lotus Sutra and the Hundred Dharmas more deeply. During the Jingfu period, he lectured on Hetu-vidya at the Dazhuangyan Temple in Chang'an for several years. In the third year of Qianning, he presented poems, and Emperor Zhaozong issued an edict to grant him a purple robe. He also lectured in the inner palace. Soon after, Liu Rengong considered Kezhi to be under the jurisdiction of his own region and submitted a memorial requesting his return. However, his father and teacher had already passed away, and only his mother was without support. Kezhi then brought his mother to the room where he lived, recited the Qinglong Shu, and begged for food to support her morning and evening meals. He continued this for three years without showing any signs of fatigue. At that time, the Li family of Jinyang sent troops out of Feihu to besiege Yan, and grain in the city was expensive. Kezhi carried his alms bowl...
所得。不足濟。忽巨蟒出其房。矯首顧視。如喜狀。同院居曉。博物釋子也。謂止曰。吾聞蛇目不瞬。今瞬其龍乎。止遽焚香禱之曰。儻獲檀越。以營甘旨。則神龍所加被多矣。居數日。燕帥之子。制勝司徒者。召以供養。俄而燕破。上避亂中山。節度使王處直。素欽渴其譽。請安置開元寺。月給祿有經。天成三年。王師復中山。招討使王宴休。以丞相馮道書。迎止至洛。為河南尹秦王從榮所留。奏賜文智大師號。住持長壽凈土院。應順元年。正月二十二日。示微疾。稱念阿彌陀佛而逝。壽七十五。臘五十六。茶毗。塔遺骨于龍門山廣化寺之東南隅。
止風神峭㧞。節操孤峻。讀書于所業外。孔李典籍。莫不該綜。製作尤長於律詩。在長安睹逍遙園蕪漫不治唸曰豈姚秦獨能為童壽翻譯地乎。卒奏重修焉。賜額草堂寺。其在洛誦金剛經。雖[辱*亢]極弗廢。平生游處。多終南崆峒間。有三山詩集。盛行於世。
唐鴻莒
即鴻楚之兄。其出處。皆與楚同。然性尤強識。治律嚴謹。習於慈憫濟物之行。每獲瑞應靈效皆弗以介意。天成三年。旱澇相仍。饑饉被江浙。盜入莒室。飽之饘粥。然後去。長興四年。趺坐儼然而逝。既殮。夜三鼓矣。俄聞有聲。若擊龕戶使開者。既開。復求新衣于諸弟子曰。佛土
諸善人謂。吾所服不潔。不可之凈土。已而瞑。頂之暖者七日。
晉息塵
姓楊氏。并州人也。年十二。夢金人引以入室。覺而異之。因懇白父母。投草堂院出家。誦經律。達旦不寐。年十七。趨講席。聽凈名文義。弱冠圓具。尤循守軌範。尋從崇福寺宗感法師勝集。徒眾駢擁。及闡因明唯識等論。其得人之盛。如辨才從式最為稱首。天祐間。李克用據有河東。請居大安寺凈土院。修治凈業。披閱藏典。設無遮大齋。前後五會。委身狼虎。裸體蚊䗈。屢然手指。以致精進。寺奉觀音菩薩像。常熾七鐙。列香華供養。俄下山。授徒城內。復施浴放生。賑貧犒獄。懸幡蓋。以嚴飾凈明金藏二塔。後唐長興二年。又建三學院。以待遇賓友。華嚴經八十一卷。每字輒一拜。大佛名經。一百二十卷。亦如之。高祖受禪。乃益頂載先佛中指骨舍利于鳳翔府之法門寺。學俱舍論于天柱寺法師楚倫。六時禮佛。手餘二指。亦可謂勤矣。天福之季。示微疾而逝。壽六十三。臘四十四。阇維塔舍利于晉水之西山。
晉道育
新羅國人。唐景福壬子歲。始泛海來中國。游天臺。掛錫平田寺。三衣一缽。常坐不臥。至於掃除廊廡。料理器皿。採薪汲水。無所不為。然尤護生。以致其慈憫。裸露以待螫嚙。如是四十載。
【現代漢語翻譯】 現代漢語譯本： 有善人說：『我所穿的衣服不乾淨，不能前往凈土。』說完就去世了。他的頭頂在七天內都是溫暖的。
晉代的息塵（Xichen）法師 姓楊，是并州人。十二歲時，夢見金人引導他進入房間，醒來後覺得很奇異。於是懇求父母，到草堂院出家。誦讀經律，直到天亮都不睡覺。十七歲時，前往講席，聽講《維摩詰經》的文義。二十歲舉行圓具戒。尤其遵守戒律。後來跟隨崇福寺的宗感（Zonggan）法師參加殊勝的集會，徒眾非常多。以及闡述因明、唯識等論，他得到人才的興盛，如辨才（Biancai）跟隨從式（Congshi）最為著名。天祐年間，李克用佔據河東，請他居住在大安寺凈土院，修習凈土法門。披閱藏經，設定無遮大齋，前後五次。委身於狼虎，裸露身體喂蚊子。多次燃指，以求精進。寺廟供奉觀音菩薩像，經常點燃七盞燈，陳列香花供養。不久下山，在城內教授徒弟。又施行沐浴、放生，賑濟貧困、慰勞獄囚。懸掛幡蓋，來莊嚴凈明金藏二塔。後唐長興二年，又建立三學院，用來招待賓客朋友。《華嚴經》八十一卷，每讀一個字就拜一次。《大佛名經》一百二十卷，也這樣做。後唐高祖接受禪讓，於是又用頭頂著先佛的中指骨舍利到鳳翔府的法門寺。在天柱寺法師楚倫（Chulun）處學習《俱舍論》。六時禮佛，以至於手指只剩下兩根，也可以說是很勤奮了。天福年間，示現輕微的疾病而去世，享年六十三歲，僧臘四十四年。在晉水西山荼毗，建塔安葬舍利。
晉代的道育（Daoyu）法師 是新羅國人。唐景福壬子年，開始乘船來到中國。遊歷天臺山，在平田寺掛單。身穿三衣，手持一缽，經常坐禪不睡覺。至於掃除廊道，料理器皿，採柴汲水，沒有不做的。尤其愛護生命，以至於他的慈悲心，用來對待蝎子、毒蟲的叮咬。像這樣過了四十年。
【English Translation】 English version: A virtuous person said, 'My clothes are unclean, I cannot go to the Pure Land.' After saying this, he passed away. His crown remained warm for seven days.
The Jin Dynasty Monk Xichen His surname was Yang, and he was from Bingzhou. At the age of twelve, he dreamed of a golden man leading him into a room, and he felt strange upon waking. Therefore, he earnestly requested his parents to become a monk at the Caotang Temple. He recited scriptures and precepts, staying awake until dawn. At the age of seventeen, he went to lectures to listen to the meaning of the Vimalakirti Sutra. At the age of twenty, he received the full monastic precepts. He especially adhered to the rules and regulations. Later, he followed Dharma Master Zonggan of Chongfu Temple to attend auspicious gatherings, where there were many followers. He also expounded on Hetu-vidya (logic), Vijnanavada (consciousness-only), and other treatises. His success in attracting talent was remarkable, with Biancai following Congshi being the most renowned. During the Tianyou period, Li Keyong occupied Hedong and invited him to reside in the Pure Land Courtyard of Daan Temple to cultivate the Pure Land practice. He studied the Tripitaka, held five great uninhibited feasts. He devoted himself to wolves and tigers, bared his body to mosquitoes. He burned his fingers many times to strive for diligence. The temple enshrined an image of Avalokitesvara Bodhisattva, and he often lit seven lamps and offered incense and flowers. Soon after, he went down the mountain and taught disciples in the city. He also performed bathing rituals, released living beings, relieved the poor, and comforted prisoners. He hung banners and canopies to adorn the two pagodas of the Pure Bright Golden Treasury. In the second year of the Later Tang Dynasty's Changxing era, he built three more academies to treat guests and friends. He prostrated once for every word of the eighty-one volumes of the Avatamsaka Sutra. He also did the same for the one hundred and twenty volumes of the Great Buddha Name Sutra. Emperor Gaozu of the Later Tang received the abdication, and he further carried the finger bone relics of the previous Buddha on his head to Famen Temple in Fengxiang Prefecture. He studied the Abhidharma-kosa-sastra from Dharma Master Chulun at Tianzhu Temple. He paid homage to the Buddha six times a day, to the point where only two fingers remained on his hands, which can be said to be very diligent. In the Tianfu period, he showed slight illness and passed away at the age of sixty-three, with forty-four years as a monk. He was cremated at the West Mountain of Jinshui, and a pagoda was built to enshrine his relics.
The Jin Dynasty Monk Daoyu He was from the country of Silla. In the Renzi year of the Tang Dynasty's Jingfu era, he began to sail to China. He traveled to Mount Tiantai and stayed at Pingtian Temple. He wore three robes and carried one bowl, often sitting in meditation without sleeping. As for sweeping the corridors, managing utensils, gathering firewood, and drawing water, there was nothing he did not do. He especially protected life, to the extent that his compassion was used to treat the stings and bites of scorpions and poisonous insects. He lived like this for forty years.
未嘗少替。天福三年十月十日。終於寺之僧堂中。年可八十餘。阇維獲舍利莫計。
漢宗季
俗俞姓。臨安人。方稚齒。嬉戲鄰家樹下。忽天震其樹。季隨僵仆。有姊尼。趨抱以察其色曰。此以怖昏。非死也。小待且蘇。無復慮。已而果然。遂勉其親。令出家。事欣平寺大德為師。俄從巨信論師。稟名數論於三衢。時錢唐僧正蘊讓。與閭丘方遠。江東羅隱。二先生游。季見而申問。遂作二百語以贄焉。讓大嘆賞。乃請就龍興寺開講。以訓迪後學。四十餘年。獲弟子七八百輩。終於乾祐之戊申初。季嘗于講次。見一異僧。語作胡音。季因問其西域未來經論。殊有感發。撰永新鈔釋般若心經。暉理鈔。釋上生經彌勒成佛經。及諸補闕義章。可數十卷。並行於世。季氣志雄邁。情性方正。寡言笑。眇目下視。操守堅確。雖屢空。裕如也。故此宗。至今繁衍云。
漢恒超
姓馮氏。范陽人。世業儒。而貨殖累巨萬。超幼有異志。年十五。入庠校。工文藝。尤善騷律。一日偶閱佛經。乃嘆曰。人生富貴。幻泡爾。復何足恤。遽往依駐蹕寺大德剃染。未幾。本師云逝。服其喪。以孝稱。梁乾化三年。獲登具於五臺。且將行邁以究所聞。而兵阻兩河間。龍德二年。遂掛錫無棣之開元寺。久之別構院。以事開
【現代漢語翻譯】 現代漢語譯本 未嘗稍減。天福三年十月十日，在寺廟的僧堂中去世，享年八十多歲。火化后得到的舍利子數量無法計算。
漢宗季（Han Zongji，人名）
俗姓俞，是臨安人。年幼時，在鄰居家樹下玩耍，忽然天降雷霆擊中那棵樹，宗季也隨之倒地。他有個做尼姑的姐姐，急忙抱起他檢視臉色，說：『這是被嚇昏了，不是死了。稍微等一下就會醒來，不用擔心。』不久之後果然醒了。於是勸說他的父母，讓他出家，拜欣平寺的大德為師。不久之後跟隨巨信論師，在三衢學習名數論。當時錢唐的僧正蘊讓（Yunrang，人名），與閭丘方遠（Lvqiu Fangyuan，人名）、江東羅隱（Luo Yin，人名）兩位先生交遊。宗季見到他們便上前請教，於是寫了二百語作為拜見禮。蘊讓非常讚賞，於是請他到龍興寺開講，用來教導後來的學子。四十多年間，得到弟子七八百人。在乾祐年間的戊申年初去世。宗季曾經在講經時，見到一個奇異的僧人，說話帶著胡人的口音。宗季因此向他請教西域未來的經論，頗有感悟和啓發，撰寫了《永新鈔釋般若心經》、《暉理鈔釋上生經彌勒成佛經》，以及各種補闕義章，大約有數十卷，在世間流傳。宗季氣概雄偉豪邁，性情正直，很少說話和笑容，眼睛略微向下看，操守堅定。雖然多次身無分文，但仍然從容不迫。因此這個宗派，至今仍然繁榮昌盛。
漢恒超（Han Hengchao，人名）
姓馮，是范陽人。世代以儒學為業，並且經商積累了巨額財富。恒超從小就有與衆不同的志向，十五歲時進入學校，擅長文藝，尤其擅長騷體詩和律詩。有一天偶然閱讀佛經，於是感嘆道：『人生的富貴，如同虛幻的泡沫罷了，又有什麼值得顧念的呢？』隨即前往依附駐蹕寺的大德剃度出家。沒過多久，他的本師去世，他服喪盡孝，以孝順著稱。在梁乾化三年，在五臺山受具足戒。並且打算前往各地去探究佛法，但是因為戰亂阻隔在兩河之間。龍德二年，於是在無棣的開元寺掛單。過了很久，另外建造院落，用來從事開...
【English Translation】 English version He never diminished his efforts. On the tenth day of the tenth month of the third year of Tianfu, he passed away in the monks' hall of the temple, at the age of over eighty. The number of Śarīra (relics) obtained from the cremation was countless.
Han Zongji (漢宗季, personal name)
His secular surname was Yu, and he was a native of Lin'an. When he was a child, he was playing under a tree in a neighbor's yard when suddenly lightning struck the tree, and Zongji fell to the ground. He had a sister who was a nun, who rushed to hold him and examine his face, saying, 'He is just frightened and unconscious, not dead. Wait a little while and he will wake up, don't worry.' Soon after, he indeed woke up. So she persuaded his parents to let him become a monk, and he became a disciple of a virtuous monk at Xinping Temple. Soon after, he followed the master Juxin and studied the theory of names and numbers in Sanqu. At that time, the monk Zheng Yunrang (蘊讓, personal name) of Qiantang was friends with Lvqiu Fangyuan (閭丘方遠, personal name) and Luo Yin (羅隱, personal name) of Jiangdong. Zongji met them and asked them questions, and then wrote two hundred words as a greeting gift. Yunrang greatly admired him and invited him to give lectures at Longxing Temple to teach later students. For more than forty years, he gained seven or eight hundred disciples. He passed away in the early Wushen year of Qianyou. Zongji once saw a strange monk during a lecture, speaking with a foreign accent. Zongji then asked him about the future scriptures and treatises of the Western Regions, and he was greatly inspired. He wrote 'Yongxin Commentary on the Heart Sutra', 'Huili Commentary on the Sutra of Maitreya's Rebirth in Tushita Heaven and Becoming a Buddha', and various supplementary chapters, about dozens of volumes, which circulated in the world. Zongji had a heroic spirit, an upright character, rarely spoke or smiled, his eyes looked slightly down, and his conduct was firm. Although he was often penniless, he was still calm and composed. Therefore, this sect is still flourishing today.
Han Hengchao (漢恒超, personal name)
His surname was Feng, and he was a native of Fanyang. His family had been engaged in Confucianism for generations, and they had accumulated a huge fortune through business. Hengchao had extraordinary ambitions from a young age. At the age of fifteen, he entered school and was good at literature, especially the Sao style poetry and regulated verse. One day, he accidentally read a Buddhist scripture and sighed, 'The wealth and glory of life are like illusory bubbles, what is there to care about?' He immediately went to rely on the virtuous monk of Zhubi Temple to shave his head and become a monk. Not long after, his original teacher passed away, and he mourned for him and was known for his filial piety. In the third year of Liang Qianhua, he received the full precepts at Mount Wutai. And he planned to go to various places to explore the Dharma, but he was blocked by the war between the two rivers. In the second year of Longde, he hung his staff at Kaiyuan Temple in Wudi. After a long time, he built another courtyard to engage in...
演。迄三十餘載不替。是宜遐邇臻集。而緇素慕向也。以故秀造質問。守牧扣訪。輒使童子辭謝而已。州將李君。欲表乞紫衣師號。超不可。且曰。茍爾則吾必在盧龍塞外矣。丞相馮道。知其為族人。卒奏賜之號德正。自是忽忽不樂。乾祐二年二月三日。以微恙卒。春秋七十三。夏臘三十五。茶維。收舍利起塔以葬。
周行瑫
湖州長城之陳氏子也。年十二。習法華經。月有五日而成誦。其餘經部。皆不勞而辨。未幾納具戒于杭之龍興寺。傳澄照律鈔于金華雙林寺智新。天成中。游會稽。樂若耶山水之勝。乃就大善寺。披覽大藏。又治看經道場于寺之西北隅。構樓閣。繕堂殿。蔚然成別院。顯德三年秋七月。示滅于院之正寢。其著述。有大藏音義五百許卷。行世。
周光嶼
應州金城韓氏子。幼習儒。讀書治文。有經世志。然每夢。神人謂己曰。佛法有緣。盍從之乎。乃依真容院法威出家。誦凈名經。通大義。因辭師。往太原三學院。聽維摩上生講。隨復弘闡。凡二座。徒眾填委。俄歸鄉里。戴華嚴經。六時繞殿。行道禮佛。晉天福四年。詔賜紫衣。明年賜號通悟。未幾眾請臨壇度人。固讓不敢當。眾曰。師解行兼備。可獨善乎。姑為一出。閱二三載。竟脫去。會上晏駕。少主即位。院亦曠
【現代漢語翻譯】 現代漢語譯本：釋超，從年輕時就開始講經說法，直到七十多歲都沒有停止。因此遠近的人都聚集而來，僧人和俗人都仰慕他。所以，有才華的人前來請教，地方官員前來拜訪，他總是讓童子以言語婉拒。州將李君，想要上表請求朝廷賜予他紫衣師號，釋超堅決不同意，並且說：『如果這樣，那我一定會在盧龍塞外了。』丞相馮道，知道他是自己的族人，最終上奏朝廷賜予他『德正』的稱號。從此以後，釋超就悶悶不樂。後漢乾祐二年二月初三，因小病去世，享年七十三歲，僧臘三十五年。他的弟子茶維，收集他的舍利，建塔安葬。
周行瑫，是湖州長城縣陳家的兒子。十二歲時，學習《法華經》，每月用五天就能背誦。其他的經書，都不費力氣就能理解。不久，在杭州龍興寺受具足戒。在金華雙林寺智新處學習澄照律師的律宗鈔本。後唐天成年間，遊歷會稽，喜愛若耶山水的優美。於是就在大善寺，廣泛閱讀大藏經。又在寺廟的西北角，修建看經道場，建造樓閣，修繕殿堂，蔚然成為一個獨立的院落。後周顯德三年秋七月，在院子的正房去世。他的著作，有《大藏音義》五百多卷，流傳於世。
周光嶼，是應州金城縣韓家的兒子。年輕時學習儒學，讀書作文，有經世濟民的志向。然而經常夢見，有神人對他說：『你與佛法有緣，何不皈依佛門呢？』於是就依從真容院的法威出家。誦讀《凈名經》（Vimalakirti Sutra），通曉其中的大義。因此辭別師父，前往太原三學院，聽講《維摩上生講》。隨後又弘揚闡述，共講了兩座，聽眾眾多。不久回到家鄉，頭戴《華嚴經》（Avatamsaka Sutra），六時繞殿，行道禮佛。後晉天福四年，朝廷下詔賜予他紫衣。第二年賜號『通悟』。不久，眾人請求他主持戒壇度人，他堅決推辭不敢當。眾人說：『師父您解行兼備，難道要獨自修行嗎？姑且出來主持一次吧。』過了兩三年，周光嶼最終去世。恰逢皇上駕崩，少主即位，寺院也因此荒廢。
【English Translation】 English version: The monk Shi Chao began preaching the Dharma in his youth and continued until he was over seventy years old without ceasing. Therefore, people from far and near gathered, and both monks and laypeople admired him. Consequently, talented individuals came to inquire, and local officials came to visit, but he always had a young disciple politely decline on his behalf. The prefect of the state, Lord Li, wanted to submit a memorial requesting the court to grant him the title of 'Purple-robed Master,' but Shi Chao firmly refused, saying, 'If that happens, I will surely be beyond the Lulong Pass.' The Prime Minister Feng Dao, knowing that he was a member of his clan, eventually memorialized the court to grant him the title 'De Zheng' (Virtue and Rectitude). From then on, Shi Chao became depressed. On the third day of the second month of the second year of the Qianyou era of the Later Han Dynasty, he passed away due to a minor illness at the age of seventy-three, with thirty-five years as a monk. His disciple Cha Wei collected his relics and built a pagoda to bury them.
Zhou Xingtao was the son of the Chen family of Changcheng County in Huzhou. At the age of twelve, he studied the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) and could recite it in five days each month. He understood the other scriptures without much effort. Soon after, he received the full monastic precepts at Longxing Temple in Hangzhou. He studied the 'Commentary on the Vinaya' by the Vinaya Master Cheng Zhao at Zhixin of Shuanglin Temple in Jinhua. During the Tiancheng era of the Later Tang Dynasty, he traveled to Kuaiji and enjoyed the beauty of the Ruoye Mountains and rivers. He then went to Dasan Temple and extensively read the Tripitaka (Great Treasury of Scriptures). He also built a Sutra-reading hermitage in the northwest corner of the temple, constructing pavilions and repairing halls, which became a separate courtyard. In the seventh month of the autumn of the third year of the Xiande era of the Later Zhou Dynasty, he passed away in the main room of the courtyard. His writings include the 'Pronunciation and Meaning of the Tripitaka' in over five hundred volumes, which are circulated in the world.
Zhou Guangyu was the son of the Han family of Jincheng County in Yingzhou. In his youth, he studied Confucianism, reading and writing, and had ambitions to govern the world. However, he often dreamed that a divine being said to him, 'You have an affinity with the Buddha Dharma, why not follow it?' So he became a monk under Fa Wei of Zhenrong Temple. He recited the 'Vimalakirti Sutra' (Vimalakīrti-nirdeśa Sūtra) and understood its profound meaning. Therefore, he bid farewell to his teacher and went to the Three Academies of Taiyuan to listen to the lectures on the 'Ascension of Vimalakirti.' He then propagated and expounded on it, giving two lectures in total, with a large audience. Soon after, he returned to his hometown, wearing the 'Avatamsaka Sutra' (Flower Garland Sutra) on his head, circumambulating the hall six times a day, practicing the Way, and paying homage to the Buddha. In the fourth year of the Tianfu era of the Later Jin Dynasty, the court issued an edict granting him a purple robe. The following year, he was granted the title 'Tong Wu' (Penetrating Enlightenment). Soon after, the people requested him to preside over the ordination platform to ordain people, but he firmly declined. The people said, 'Master, you are both learned and virtuous, do you want to cultivate only for yourself? Please come out and preside over it once.' After two or three years, Zhou Guangyu finally passed away. It happened that the emperor passed away and the young lord ascended the throne, and the temple was also abandoned.
方丈席。勤舊僉以嶼宜。嶼曰。此山四海客遊地。顧廚庫窘乏。誠使一旦坐堂上。將安所供給。敢固辭。眾強之。而後從居。凡十八年。如一日。檀幣委輸。飯僧計余百萬。嘗夜失覆經帛。而云霧俱發。雪霰交零。翌日霽。則帛故在。豈陰靈假之。以行變化耶。顯德七年十月示疾。顧謂弟子曰。猶龍者厭乎大患。嘆鳳者悲于逝川。諸行無常。是生滅法。言訖蟬蛻。世壽六十六。僧臘四十六。
宋皓端
嘉禾張氏子。九歲舍家。𨽻靈光精舍。習經法。年弱冠。抵四明阿育王寺。受具足戒于希覺律師。由是于南山部義。通明無壅。尋從金華云法師。究名數論。法華經。遂徇吳興緇侶之請。而開導焉。時武肅錢王。尤歸誠大教。聞端譽。召就王府羅漢寺敷演。復徙真身塔寺。居無幾。乃依天臺玄燭法師。稟止觀之道。撰金光明經隨文釋十卷。忠獻王借賜紫衣。仍署崇法大德號。晚年慕廬山遠公之為人。足跡不入俗。僅二十餘載。建隆二年。三月十八日。坐逝于所居房。壽七十二。臘五十。著述凡七十許卷。秘書監錢昱。為錄其行焉。
宋法圓
姓郝。真定元氏人。後唐長興二年。出家于鄉之觀音院。既落髮受具。遂遊方。閱藏典于韶山。而後歸。晉開運三年。契丹犯京師。其主耶律德光。回軍至欒
【現代漢語翻譯】 現代漢語譯本 方丈席位。大家都認為勤舊（Qinjjiu，人名）適合擔任。勤舊說：『這座山是四海遊客遊覽的地方，但廚房和倉庫都很窘迫缺乏。如果真的讓我坐上主持的位置，將用什麼來供給大眾呢？』堅決推辭。大家極力勸說，然後才勉強答應就任。擔任方丈的十八年裡，始終如一日。信徒捐贈的財物，用來供養僧人的飯食，總計超過百萬。曾經在夜裡丟失了覆蓋經書的布帛，當時雲霧都涌起，雪和霰交加降落。第二天放晴，那布帛仍然完好地在那裡。難道是陰間的神靈藉助它，來施行變化嗎？』顯德七年十月，勤舊示現疾病，回頭告訴弟子們說：『像龍一樣的人厭倦了大患，讚歎鳳凰的人悲傷于逝去的流水。諸行無常，是生滅的法則。』說完就去世了，世壽六十六歲，僧臘四十六年。
宋 皓端（Hao Duan，人名） 嘉禾（Jiahe，地名）張氏之子。九歲離開家，隸屬於靈光精舍（Lingguang Jing She，寺廟名），學習經書和法門。將近二十歲時，到達四明阿育王寺（Siming Ayuwang Si，寺廟名），在希覺律師（Xijue Lushi，人名）處受具足戒。從此對於南山律宗的義理，通達明瞭沒有阻礙。不久跟隨金華云法師（Jinhua Yun Fashi，人名），研究名相和數論，《法華經》。於是順從吳興（Wuxing，地名）僧侶的請求，為他們開示引導。當時武肅錢王（Wusu Qian Wang，人名），尤其歸心於佛教，聽到皓端的名聲，召他到王府羅漢寺（Luohan Si，寺廟名）宣講佛法，又遷到真身塔寺（Zhenshen Ta Si，寺廟名）。居住沒多久，就依止天臺玄燭法師（Tiantai Xuanzhu Fashi，人名），稟受止觀的法門，撰寫了《金光明經隨文釋》十卷。忠獻王（Zhongxian Wang，人名）藉此賜給他紫衣，仍然署名為崇法大德的稱號。晚年仰慕廬山遠公（Lushan Yuangong，人名）的為人，足跡不進入世俗，僅僅二十多年。建隆二年三月十八日，在所居住的房間里坐化去世，享年七十二歲，僧臘五十年。著作總共有七十多卷。秘書監錢昱（Qian Yu，人名），為他記錄了生平事蹟。
宋 法圓（Fayuan，人名） 姓郝（Hao，姓氏），真定元氏（Zhending Yuanshi，地名）人。後唐長興二年，在鄉里的觀音院（Guanyin Yuan，寺廟名）出家。剃度受戒后，就四處遊歷，在韶山（Shaoshan，地名）閱讀藏經，然後返回。晉開運三年，契丹（Qidan，朝代名）侵犯京師，他們的首領耶律德光（Yelü Deguang，人名），回軍到達欒城（Luancheng，地名）
【English Translation】 English version Abbot's seat. Everyone thought that Qinjjiu (Qinjjiu, a person's name) was suitable for the position. Qinjjiu said, 'This mountain is a place for tourists from all over the world, but the kitchen and warehouse are in dire straits. If I really sit in the position of abbot, what will I use to supply the public?' He firmly declined. Everyone strongly persuaded him, and then he reluctantly agreed to take office. During the eighteen years as abbot, he remained the same as day one. The wealth donated by believers was used to provide food for the monks, totaling more than a million. Once, at night, the cloth covering the scriptures was lost, and clouds and fog surged, with snow and sleet falling. The next day, when it cleared up, the cloth was still there intact. Could it be that the spirits of the underworld used it to perform transformations?' In October of the seventh year of Xiande, Qinjjiu manifested illness and turned to tell his disciples, 'Those who are like dragons are tired of great troubles, and those who admire phoenixes grieve at the passing water. All actions are impermanent, and are the law of arising and ceasing.' After speaking, he passed away, at the age of sixty-six, with forty-six years as a monk.
Song Dynasty Hao Duan (Hao Duan, a person's name) The son of the Zhang family of Jiahe (Jiahe, a place name). At the age of nine, he left home and belonged to Lingguang Jing She (Lingguang Jing She, a temple name), studying scriptures and Dharma. When he was nearly twenty years old, he arrived at Siming Ayuwang Si (Siming Ayuwang Si, a temple name), and received the complete precepts from Lawyer Xijue (Xijue Lushi, a person's name). From then on, he was clear and unobstructed in the meaning of the Nanshan Vinaya School. Soon he followed Dharma Master Jinhua Yun (Jinhua Yun Fashi, a person's name) to study the names and numbers theory and the 'Lotus Sutra'. Then he followed the request of the monks of Wuxing (Wuxing, a place name) to enlighten and guide them. At that time, King Wusu Qian (Wusu Qian Wang, a person's name) especially devoted himself to Buddhism. Hearing of Hao Duan's reputation, he summoned him to Luohan Si (Luohan Si, a temple name) in the palace to preach the Dharma, and then moved to Zhenshen Ta Si (Zhenshen Ta Si, a temple name). Not long after living there, he relied on Dharma Master Tiantai Xuanzhu (Tiantai Xuanzhu Fashi, a person's name) to receive the method of cessation and contemplation, and wrote ten volumes of 'Commentary on the Golden Light Sutra'. King Zhongxian (Zhongxian Wang, a person's name) borrowed this to give him a purple robe, and still signed him as the title of Chongfa Dade. In his later years, he admired the character of Yuangong of Lushan (Lushan Yuangong, a person's name), and his footsteps did not enter the secular world, only for more than twenty years. On the eighteenth day of the third month of the second year of Jianlong, he passed away in the room where he lived, at the age of seventy-two, with fifty years as a monk. He wrote a total of more than seventy volumes. Qian Yu (Qian Yu, a person's name), the secretary supervisor, recorded his life deeds for him.
Song Dynasty Fayuan (Fayuan, a person's name) Surname Hao (Hao, a surname), a native of Zhending Yuanshi (Zhending Yuanshi, a place name). In the second year of Changxing in the Later Tang Dynasty, he became a monk at Guanyin Yuan (Guanyin Yuan, a temple name) in his hometown. After shaving his head and receiving the precepts, he traveled around, reading the Tripitaka at Shaoshan (Shaoshan, a place name), and then returned. In the third year of Kaiyun in the Jin Dynasty, the Khitans (Qidan, a dynasty name) invaded the capital, and their leader Yelü Deguang (Yelü Deguang, a person's name) returned to Luancheng (Luancheng, a place name) with his army.
城而死。虜酋麻答耶律解里守常山。不即去。常山之人。謀逐之。虜知而先發焉。城中無少長。皆被屠戮。天王寺。喪八僧。圓其一也。初圓引頸再受刃。如木石然。圓呼曰。猛乞一劍。即身首異處。昏無所知。至暮睹反照獨唸曰。冥漠之中亦有日月如此。徐捫其頸。則首在焉。然猶疑之。不敢搖動。時虜已潰遁。城中居民稍定。明日或扶之歸院。院僧方晨粥。見之以為鬼物。遽驚散。久之詢其故。乃悲喜相賀。然察其頸。則周匝有痕。如線許終身。周顯德中。又寓大名之成安縣卯齋寺。溫尋藏義。開寶六年。集眾說法。坐逝。茶毗致舍利如粒。壽七十四。臘五十一。范魯公質聞而嘆曰。夫看經精進之力。乃能見驗于生死之際。則佛之道果可誣乎。
贊曰。
先佛因地 悲智雙彰 度生之急 率由故常 阿僧祗劫 苦楚備嘗 卒莫退轉 彌用激昂 既出三界 坐大道場 說法教化 利益無量 嗟哉後學 胡弗自強 欲行萬里 必藉資糧 暗室鐙明 苦海舟航 出生入死 乘此愿王
新修科分六學僧傳卷第二十 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十一
浙東沙門 曇噩 述
精進學
義一也。而 解有深淺。解在人。而義不在人。夫義者固天以之覆。地以之載。人以之生也。然能知天之所以覆而載其上。知地之所以載而履其下。知人之所以生而處其中。此解之淺者。若其深者。則一念之覆物之感其義者通乎天。一念之載物之感其義者通乎地。一念之生物之感其義者通乎人。此無他。精進力也。精進其可以聲音肖貌為哉。然以義解感通二科系其下。學精進者其察諸。
義解科
晉於法開
不知何許人。法蘭弟子也。善放光法華。慕耆婆以藥施人。多神驗。嘗乞食村家。值婦人在草危急。眾醫拱手。開曰。此易治耳。其家方宰羊淫祀。因令先以少肉作羹以進。即隨氣針之。頃之羊膜裹兒而出。昇平五年。孝宗疾。開視脈知不起。固辭不復入。康獻后令曰。帝小不佳。昨呼于公視脈。到門種種辭遜。宜收付廷尉。諸未卒而帝崩。還石城。住元華寺。又移白山靈鷲寺。與支公爭色空義。廬江何默。申明開義。高平卻超。宣述遁解。並傳於世。弟子法威。清悟有辨慧。最知名。開嘗使威出都曰。汝還山陰。道林方講小品。至某品汝往見之。則宜致難。且示其語數十番。曰此中舊難通。威曰諾。既至遁講。果如開所指。因致難攻之。遁遂屈。厲聲曰。君乃受人寄載來耶。開于哀帝
【現代漢語翻譯】 現代漢語譯本：
這段話討論了『義』（Dharma）的含義以及理解『義』的深淺。『義』只有一個，但理解卻因人而異。『義』本身並不取決於人，而是天地執行、人類生存的根本法則。能夠理解天覆蓋萬物並承載其上的道理，理解大地承載萬物並讓人類在其上行走的道理，理解人類生存並處于天地之間的道理，這只是對『義』的淺層理解。如果理解更深一層，那麼一念之間覆蓋萬物，感受到『義』，就能與天相通；一念之間承載萬物，感受到『義』，就能與地相通；一念之間孕育萬物，感受到『義』，就能與人相通。這沒有別的奧秘，關鍵在於精進的力量。精進難道可以用聲音和外貌來表現嗎？因此，將『義解』（understanding of Dharma）和『感通』（spiritual connection）這兩個科目放在『精進』之下。學習精進的人應該仔細考察這些方面。
義解科
晉朝的於法開（Yu Fakai）：
不知道是哪裡人，是法蘭（Falan）的弟子。擅長講解《放光般若經》（Fangguang Bannya Jing）和《法華經》（Fahua Jing）。他仰慕耆婆（Jīvaka，古代名醫）用藥物救助他人，有很多神奇的應驗。曾經在村裡乞食，遇到一個婦人在草叢中生產，情況危急。眾醫生束手無策。於法開說：『這很容易治療。』這家當時正在宰羊進行淫祀。於法開就讓他們先用少量的羊肉做成羹湯給產婦服用，然後用鍼灸進行治療。一會兒，羊膜包裹著嬰兒出來了。昇平五年，孝宗（Xiaozong）皇帝生病，於法開診視脈象後知道皇帝沒救了，堅決推辭不再入宮。康獻皇后（Kangxian Empress）下令說：『皇帝身體稍微不適，昨天召于公（Yu Gong）診視脈象，他到門口就各種推辭，應該把他交給廷尉（court officer）。』話還沒說完，皇帝就駕崩了。於法開回到石城（Shicheng），住在元華寺（Yuanhua Temple）。後來又移居白山靈鷲寺（Baishan Lingjiu Temple），與支公（Zhi Gong）爭論色空（form and emptiness）的含義。廬江的何默（He Mo）闡明於法開的義理，高平的卻超（Que Chao）宣揚支遁（Zhi Dun）的見解，都流傳於世。弟子法威（Fa Wei）清醒聰慧，很有辯才，最為知名。於法開曾經讓法威出都城，說：『你回山後，林（Lin）正在講解《小品般若經》（Xiaopin Bannya Jing），講到某品的時候，你前去拜訪他，就要提出質疑，並且把這些話給他看幾十遍，說這裡面有舊的難以理解的地方。』法威回答說：『好的。』等到法威到了支遁講經的地方，果然像於法開所說的那樣。於是法威就提出質疑攻擊支遁，支遁於是理屈詞窮，厲聲說：『你難道是受人指使來的嗎？』於法開在哀帝（Ai Di）時期……
【English Translation】 English version:
The meaning of 'Yi' (Dharma) is singular, but its understanding varies from person to person. 'Yi' itself does not depend on people, but is the fundamental law by which heaven and earth operate and humans exist. To understand the principle that heaven covers all things and bears them above, to understand the principle that the earth carries all things and allows humans to walk upon it, to understand the principle that humans exist and are situated between heaven and earth, this is only a superficial understanding of 'Yi'. If the understanding is deeper, then in a single thought covering all things, feeling 'Yi', one can connect with heaven; in a single thought bearing all things, feeling 'Yi', one can connect with earth; in a single thought nurturing all things, feeling 'Yi', one can connect with people. There is no other mystery to this; the key lies in the power of diligent progress (精進, Jingjin). Can diligent progress be expressed through sound and appearance? Therefore, the subjects of 'understanding of Dharma' (義解, Yijie) and 'spiritual connection' (感通, Gantong) are placed under 'diligent progress'. Those who study diligent progress should carefully examine these aspects.
Section on Understanding of Dharma
Yu Fakai of the Jin Dynasty:
It is not known where he was from; he was a disciple of Falan. He was skilled in expounding the Fangguang Bannya Jing (放光般若經, Sutra of the Radiance of Wisdom) and the Fahua Jing (法華經, Lotus Sutra). He admired Jīvaka (耆婆, ancient famous doctor) for using medicine to help others, and there were many miraculous verifications. Once, while begging for food in a village, he encountered a woman in labor in the grass, in critical condition. The doctors were helpless. Yu Fakai said, 'This is easy to treat.' The family was then slaughtering a sheep for licentious sacrifices. Yu Fakai then ordered them to first make a soup with a small amount of mutton to feed the woman, and then treated her with acupuncture. After a while, the amniotic sac containing the baby came out. In the fifth year of Shengping, Emperor Xiaozong (孝宗) fell ill. After examining the pulse, Yu Fakai knew that the emperor was beyond saving, and firmly declined to enter the palace again. The Kangxian Empress (康獻皇后) ordered, 'The emperor is slightly unwell. Yesterday, he summoned Yu Gong (于公) to examine his pulse, but he made all sorts of excuses at the door. He should be handed over to the court officer (廷尉).' Before she finished speaking, the emperor died. Yu Fakai returned to Shicheng and lived in Yuanhua Temple (元華寺). Later, he moved to Baishan Lingjiu Temple (白山靈鷲寺), where he debated with Zhi Gong (支公) on the meaning of form and emptiness (色空, rupa and sunyata). He Mo (何默) of Lujiang clarified Yu Fakai's doctrines, and Que Chao (卻超) of Gaoping proclaimed Zhi Dun's (支遁) views, both of which were passed down to the world. His disciple Fa Wei (法威) was clear-minded, intelligent, and very eloquent, and was the most famous. Yu Fakai once sent Fa Wei out of the capital, saying, 'After you return to the mountain, Lin (林) is expounding the Xiaopin Bannya Jing (小品般若經, Smaller Perfection of Wisdom Sutra). When he gets to a certain chapter, you should go to visit him, and you must raise questions and show him these words dozens of times, saying that there are old, difficult-to-understand points in them.' Fa Wei replied, 'Okay.' When Fa Wei arrived at the place where Zhi Dun was lecturing, it was indeed as Yu Fakai had said. So Fa Wei raised questions and attacked Zhi Dun, who was then at a loss for words and said sternly, 'Are you here under someone's instructions?' Yu Fakai, during the reign of Emperor Ai (哀帝)...
時累徴。至京師。講放光。謝安石王文度尤敬之。或問。法師人天師。乃復遊戲于醫藥乎。曰吾以六度藥。治四魔病。[顥-京+隹]不偉歟。年六十四歿。
晉于道邃
燉煌人。少孤。養于叔父。而奉母尤孝敬。年十六。事法蘭為沙門。兼內外學。善方藥草隸。其詣理劇談。在師弟子皆莫優劣。嗜泉石。渡江為謝慶緒賞識。偕其師西遊以歿。春秋三十一。
晉僧光
冀州人。常山淵公弟子也。少與道安相遇于逆旅。時俱未受具。因悉披陳志慕。臨別謂曰。茍長大毋相忘。后厲行。精通經論。石氏之亂。隱飛龍山。道安從之論議。安曰。古所立義多違佛意。光曰。顧當自盡。何敢於前輩置優劣邪。安曰不然。弘贊理教。宜令允愜。法鼓競鳴。何先何后。既南遊。復還襄陽。遇疾而卒。
道護冀州人。有氣節。學解通達。亦隱飛龍山。
晉竺僧輔
鄴人也。以講學鳴京洛。值西晉饑亂。與道安等。隱於濩澤。研析精微。后止荊州上明寺。禮懺進修。誓生兜率。為瑯玡王忱授戒師。壽六十。無疾而化。
晉竺法雅
河間人。凝遠有器度。少工文。長通佛經。衣冠喜從之遊。其誨人。因其所習。以譬曉其義。以外書準佛經。謂之格義。毗浮曇相輩。亦效之以訓徒。
【現代漢語翻譯】 現代漢語譯本： 時累次被徵召，到達京師。講授《放光經》。謝安石（謝安，東晉名士）和王文度（王珉，東晉官員）尤其敬重他。有人問：『法師您既是人天導師，為何又涉足醫藥之事呢？』他回答說：『我用六度（佈施、持戒、忍辱、精進、禪定、智慧）之藥，治療四魔（煩惱魔、五陰魔、死魔、天魔）之病，這難道不偉大嗎？』六十四歲時去世。 晉朝的于道邃（人名） 是燉煌人。年少時成了孤兒，由叔父撫養，但他侍奉母親尤其孝順恭敬。十六歲時，跟隨法蘭（人名）出家為沙門，兼修內外學問，擅長方藥和草書隸書。他探討義理，辯論滔滔不絕，師兄弟們都難以分出高下。喜愛泉水和巖石。渡江后被謝慶緒（人名）賞識。與他的老師一同西遊，最終在那裡去世，享年三十一歲。 晉朝的僧光（人名） 是冀州人，是常山淵公（人名）的弟子。年輕時在旅店與道安（人名）相遇。當時兩人都還未受具足戒，於是詳細傾訴各自的志向和仰慕之情。臨別時說：『如果將來長大成人，不要互相忘記。』後來他嚴格修行，精通經論。石氏之亂（指後趙時期）時，隱居在飛龍山。道安跟隨他一起討論佛法。道安說：『古人所立的義理，很多都違背了佛陀的本意。』僧光說：『只應當盡力而爲，怎麼敢對前輩的說法評判優劣呢？』道安說：『不是這樣的。弘揚讚美義理教法，應當使其恰當允當。法鼓競相鳴響，應該先敲哪個后敲哪個呢？』後來他南遊，又回到襄陽，因病去世。 道護（人名），是冀州人，有氣節，學識通達，也隱居在飛龍山。 晉朝的竺僧輔（人名） 是鄴城人。以講學聞名于京城洛陽。正值西晉饑荒戰亂，與道安等人，隱居在濩澤。研究分析精深微妙的佛理。後來住在荊州的上明寺，禮拜懺悔，精進修行，發誓往生兜率天。曾為瑯玡王忱（人名）授戒。享年六十歲，無疾而終。 晉朝的竺法雅（人名） 是河間人。沉靜深遠有器度。年少時擅長文學，長大后通曉佛經。士大夫們喜歡跟從他遊學。他教導人，根據他們所學習的內容，用比喻來使他們明白佛經的含義。用外道的書籍來比照佛經，稱之為格義。毗浮曇（人名）等人，也效仿他來教導弟子。
【English Translation】 English version: Shi Lei Zheng was repeatedly summoned and arrived at the capital. He lectured on the 'Fang Guang Jing' (放光經, Sutra of the Release of Light). Xie Anshi (謝安石, Xie An, a famous figure in the Eastern Jin Dynasty) and Wang Wendu (王文度, Wang Min, an official in the Eastern Jin Dynasty) especially respected him. Someone asked: 'Master, you are a teacher of humans and devas (天, gods), why do you also engage in medicine?' He replied: 'I use the medicine of the Six Paramitas (六度, Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom) to cure the diseases of the Four Maras (四魔, Four Demons: klesha-mara, skandha-mara, mrtyu-mara, deva-putra-mara), is that not great?' He passed away at the age of sixty-four. Jin Dynasty's Yu Dao Sui (于道邃, personal name) Was a native of Dunhuang. He became an orphan at a young age and was raised by his uncle, but he was especially filial and respectful to his mother. At the age of sixteen, he became a Shramana (沙門, Buddhist monk) under Fa Lan (法蘭, personal name), studying both internal and external learning. He was skilled in prescriptions and cursive script. His profound discussions on principles were so eloquent that his fellow disciples could not surpass him. He loved springs and rocks. After crossing the river, he was appreciated by Xie Qingxu (謝慶緒, personal name). He traveled west with his teacher and eventually passed away there at the age of thirty-one. Jin Dynasty's Seng Guang (僧光, personal name) Was a native of Jizhou and a disciple of Changshan Yuan Gong (常山淵公, personal name). He met Dao An (道安, personal name) at an inn when they were young. At that time, neither of them had received full ordination, so they fully expressed their aspirations and admiration for each other. Upon parting, he said: 'If we grow up, let us not forget each other.' Later, he practiced diligently and was well-versed in the scriptures and treatises. During the Shi clan's rebellion (石氏之亂, referring to the Later Zhao period), he lived in seclusion on Feilong Mountain. Dao An followed him to discuss the Dharma. Dao An said: 'Many of the doctrines established by the ancients contradict the Buddha's intention.' Seng Guang said: 'We should only do our best, how dare we judge the merits of our predecessors?' Dao An said: 'That is not so. Promoting and praising the teachings should be appropriate and fitting. When the Dharma drums are sounded in competition, which should be struck first and which later?' Later, he traveled south and returned to Xiangyang, where he died of illness. Dao Hu (道護, personal name), was a native of Jizhou, had integrity, and was knowledgeable. He also lived in seclusion on Feilong Mountain. Jin Dynasty's Zhu Sengfu (竺僧輔, personal name) Was a native of Ye. He was famous in the capital Luoyang for his lectures. During the famine and chaos of the Western Jin Dynasty, he and Dao An and others lived in seclusion in Huoze. He studied and analyzed the profound and subtle principles of Buddhism. Later, he resided at Shangming Temple in Jingzhou, where he practiced repentance and diligently cultivated himself, vowing to be reborn in Tushita Heaven (兜率, a heaven in Buddhist cosmology). He ordained Langya Wang Chen (瑯玡王忱, personal name). He lived to be sixty years old and passed away without illness. Jin Dynasty's Zhu Faya (竺法雅, personal name) Was a native of Hejian. He was calm, profound, and had great character. He was skilled in literature in his youth and knowledgeable in Buddhist scriptures when he grew up. Scholars liked to follow him in his studies. When he taught people, he used analogies based on what they had learned to make them understand the meaning of the Buddhist scriptures. He used external (non-Buddhist) books to compare with Buddhist scriptures, which was called 'Geyi' (格義, matching meanings). Vibhutam (毗浮曇, personal name) and others also imitated him to teach their disciples.
所居寺。在高邑。眾千指。弟子曇習能世其學云。
晉曇徽
河內人。年十二。師事安公為童子。精神大於其身。安使受詩禮。又四年乃落髮。專心教誨。及壯以講授有高名。隨安在襄陽。冠平乃東下荊州。止上明寺。或問法師道化。何如印手菩薩。徽曰。和尚內行深淺。未易可測。外緣所被。多諸應驗。在吾一渧寧比江海。太元二十年歿。壽七十三。著立本論九篇。六識指歸十二首。皆奇作。傳於世。
晉道立
不知何許人。少事安公。善放光般若。每講授。緣飾以莊老。學者因所習。易得開悟。嗜閑曠。隱覆舟山巖。不受供事。每深禪更旬日不起。忽出山集眾講大品。或問其故。曰我至秋當遠行耳。及秋果化。
晉竺道一
出陸氏。吳人也。自落髮。則痛加晦藏。人無能知者。瑯玡王兄弟獨知之。而敬事焉。大和中。至都止瓦棺寺。從汰公受學。數年妙臻堂奧。汰有弟子曇一。亦有雅風。時呼大小一別之。簡文皇帝尤所欽重。帝崩。汰化。一東還依止虎丘。學徒蟻慕而至。若耶山有帛道猷者。以詩寄之曰。連峰數千里。修林帶平津。云過遠山翳。風至梗荒榛。茅茨隱不見。雞鳴知有人。閑步踐其逕。處處見遺薪。始知百代下。故有上皇民。一得書。遂東適耶溪定交林下。后
【現代漢語翻譯】 現代漢語譯本 所居住的寺廟，位於高邑，僧眾近千人。弟子曇習能夠繼承他的學說。
晉代的曇徽（Tan Hui）， 是河內人。十二歲時，師從安公（An Gong）做童子，精神氣度超過了他的年齡。安公讓他學習詩書禮儀，四年後才剃度出家，專心接受教誨。成年後，因為講經說法而享有盛名。跟隨安公在襄陽，成年後便東下到荊州，住在上明寺。有人問他，法師的道行教化，與印手菩薩（Yin Shou Pusa）相比如何？曇徽說：『和尚的內在修行深淺，不容易測度，但外在因緣所感，多有應驗。我的一滴水，怎能與江海相比？』太元二十年去世，享年七十三歲。著有《立本論》九篇，《六識指歸》十二首，都是奇作，流傳於世。
晉代的道立（Dao Li）， 不知道是哪裡人。年輕時侍奉安公。擅長講解《放光般若經》。每次講授，都用莊子和老子的思想來修飾，學習的人因此容易開悟。他喜歡清靜空曠，隱居在覆舟山巖，不接受供養。常常深入禪定，十幾天不起身。忽然出山召集眾人講解《大品般若經》。有人問他原因，他說：『我到秋天就要遠行了。』到了秋天果然去世。
晉代的竺道一（Zhu Dao Yi）， 俗家姓陸，是吳地人。自從剃度出家，就極力隱藏自己的才能，沒有人能夠了解他。只有瑯玡王（Lang Ya Wang）的兄弟們瞭解他，並且尊敬侍奉他。大和年間，來到都城，住在瓦棺寺。跟隨汰公（Tai Gong）學習，幾年后就精妙地掌握了佛法的精髓。汰公有個弟子叫曇一（Tan Yi），也很有雅緻的風度，當時人們稱他們為大小一。簡文皇帝（Jianwen Emperor）尤其欽佩器重他。簡文皇帝去世后，汰公也去世了。竺道一東還，住在虎丘。學徒們像螞蟻一樣慕名而來。若耶山（Ruo Ye Shan）有個叫帛道猷（Bo Dao You）的人，寫詩寄給他，詩中說：『連綿山峰數千里，茂盛樹林連線平地。雲彩飄過遮蔽遠山，風吹來梗塞荒野的草木。茅草房屋隱蔽看不見，雞鳴聲知道有人家。悠閒地走在小路上，到處可以看到遺落的柴薪。這才知道即使在百代之後，仍然有上古時代的百姓。』竺道一得到這封信，於是東行到耶溪（Ye Xi），與帛道猷結交於山林之下。後來
【English Translation】 English version He resided in a temple located in Gaoyi, with a congregation of nearly a thousand monks. His disciple Tan Xi was able to inherit his teachings.
Tan Hui of the Jin Dynasty, was a native of Henan. At the age of twelve, he served An Gong as a young attendant, and his spirit and demeanor surpassed his age. An Gong had him study poetry and etiquette, and only after four years did he shave his head and become a monk, dedicating himself to learning. As an adult, he gained a high reputation for lecturing on the scriptures. He followed An Gong in Xiangyang, and after reaching adulthood, he went east to Jingzhou, residing at Shangming Temple. Someone asked him how the Dharma master's teachings compared to Yin Shou Pusa (the 'Hand-Seal Bodhisattva'). Tan Hui said, 'The depth of the monk's inner practice is not easy to fathom, but his external karmic connections often manifest in miraculous ways. How can my single drop of water compare to the rivers and seas?' He passed away in the twentieth year of the Taiyuan era, at the age of seventy-three. He authored nine chapters of 'Establishing the Root Treatise' and twelve poems of 'Directing to the Source of the Six Consciousnesses,' all of which are remarkable works that have been passed down through the generations.
Dao Li of the Jin Dynasty, His origins are unknown. He served An Gong in his youth. He was skilled in expounding the 'Light-Emitting Prajna Sutra'. Each time he lectured, he embellished it with the ideas of Zhuangzi and Laozi, making it easier for students to attain enlightenment. He loved tranquility and seclusion, and lived in seclusion in the rocks of Fuzhou Mountain, refusing offerings. He often entered deep meditation, remaining motionless for more than ten days. Suddenly, he emerged from the mountain and gathered the people to lecture on the 'Great Perfection of Wisdom Sutra'. Someone asked him the reason, and he said, 'I will travel far away in the autumn.' He indeed passed away in the autumn.
Zhu Dao Yi of the Jin Dynasty, His lay surname was Lu, and he was a native of Wu. Since becoming a monk, he had painstakingly concealed his talents, and no one was able to understand him. Only the brothers of Lang Ya Wang (Prince of Langya) understood him and respected and served him. During the Dahe era, he came to the capital and resided at Waguan Temple. He studied under Tai Gong, and after several years, he masterfully grasped the essence of the Buddha's teachings. Tai Gong had a disciple named Tan Yi, who also had an elegant demeanor. At that time, people called them Big Yi and Little Yi to distinguish them. Emperor Jianwen especially admired and valued him. After Emperor Jianwen passed away, Tai Gong also passed away. Zhu Dao Yi returned east and resided at Tiger Hill. Students flocked to him like ants. Bo Dao You of Ruo Ye Shan (Mount Ruoye) sent him a poem, which said, 'Continuous peaks stretch for thousands of miles, lush forests connect the plains. Clouds pass by, obscuring the distant mountains, the wind blows, blocking the wild grasses. Thatched houses are hidden and cannot be seen, the crowing of chickens indicates that there are people. Leisurely walking on the path, everywhere you can see fallen firewood. Only then do I know that even after hundreds of generations, there are still people from the ancient times.' Zhu Dao Yi received this letter, so he went east to Ye Xi (Ye Creek) and befriended Bo Dao You in the mountains and forests. Later
太守王薈。起嘉祥寺。請一充僧首。久之還吳。止虎丘。以病卒。隆安中也。
晉曇影
不知何許人。靜退好學。貌重遲而機變迅激。講法華經。光贊般若。聲馳關中。姚興敬之。羅什曰。影僧之標式也。入逍遙園。助什傳譯。初出成實論。其中問答語影結為五番。呈什。什大善之曰。深得吾意。因著法華經義疏。又注中論。以義熙中沒。壽七十。
晉道祖
吳國人。史不書氏。少師事臺寺支法濟。有敏才。與僧遷道流。依慧遠學。遠嘆曰。此輩易悟。不復憂後生矣。俄遷流蚤喪。遠尤痛惜之。道流撰諸經目。未就。祖為成焉。后還京師瓦棺寺講說。桓玄每往觀聽。謂人曰。道祖愈于遠公。但聞見之博未逮耳。玄輔政。欲使沙門敬王者。祖乃辭還吳之臺寺。玄篡位。敕郡送祖至京師。祖以疾辭。元熙元年歿。壽七十三。
慧要曇順曇詵。皆遠公弟子也。要長於巧思。以木刻芙蓉十二葉。流轉水中。定山中晷。漏無少誤。又嘗作木鳶。飛可至數百步。
宋慧觀
出崔氏。清河人。十歲以警慧稱。棄家為沙門。始詣廬山從遠公。又詣長安從什公。於是精通奧義。學者所至圍繞。什既沒。乃游荊州。州將司馬休之。建高惺寺以延之。化行荊楚間。宋武平荊州。見觀如舊識。時文
【現代漢語翻譯】 現代漢語譯本：太守王薈，在嘉祥寺發起活動，請一位僧人擔任首座。很久之後，他返回吳地，住在虎丘，因病去世，時間在隆安年間。
晉代的曇影法師，不知道是哪裡人。他安靜退隱，喜歡學習。外貌沉穩，但思維敏捷。講授《法華經》（Lotus Sutra），弘揚《般若經》（Prajna Sutra），名聲傳遍關中地區。姚興（Yao Xing）非常尊敬他。鳩摩羅什（Kumarajiva）說：『曇影是僧人的典範。』他進入逍遙園，幫助鳩摩羅什翻譯經典。最初完成《成實論》（Tattvasiddhi Shastra），其中問答的語句由曇影整理為五類，呈給鳩摩羅什。鳩摩羅什非常讚賞，說：『完全符合我的想法。』於是他撰寫了《法華經義疏》（Commentary on the Lotus Sutra），又註釋了《中論》（Madhyamaka Shastra）。在義熙年間去世，享年七十歲。
晉代的道祖法師，是吳國人，史書沒有記載他的姓氏。年少時師從臺寺的支法濟（Zhi Faji）。他很有才華，與僧遷（Sengqian）、道流（Daoliu）一起，跟隨慧遠（Huiyuan）學習。慧遠讚歎說：『這些人容易領悟，不再擔心後繼無人了。』不久僧遷早逝，慧遠尤其痛惜他。道流編撰諸經目錄，沒有完成，道祖為他完成。後來返回京師瓦棺寺講經說法。桓玄（Huan Xuan）每次都去觀看聽講，對人說：『道祖超過了遠公，只是見識的廣博程度還不及他。』桓玄輔政時，想讓沙門敬拜王者，道祖於是辭官返回吳地的臺寺。桓玄篡位后，命令郡里將道祖送到京師。道祖以生病為由推辭。元熙元年去世，享年七十三歲。
慧要（Huiyao）、曇順（Tanshun）、曇詵（Tanshen），都是慧遠（Huiyuan）的弟子。慧要擅長巧妙的構思，用木頭雕刻了十二片芙蓉花瓣，使其在水中旋轉。他製作的定山中晷（sundial）和漏刻（water clock）沒有絲毫誤差。他還曾經制作木鳶（wooden kite），可以飛行數百步。
宋代的慧觀法師，姓崔，是清河人。十歲時就以聰明智慧著稱。他捨棄家庭出家為僧。最初前往廬山跟隨慧遠（Huiyuan），又前往長安跟隨鳩摩羅什（Kumarajiva）。因此精通佛法的奧義，學者們聚集在他周圍。鳩摩羅什去世后，他遊歷荊州。荊州將領司馬休之（Sima Xiuzhi）建造高惺寺來供養他。他的教化在荊楚地區盛行。宋武帝平定荊州時，見到慧觀如同見到老朋友一樣。當時文
【English Translation】 English version: The governor Wang Hui initiated activities at Jiaxiang Temple, inviting a monk to serve as the head seat. After a long time, he returned to Wu, residing at Tiger Hill, and passed away due to illness during the Long'an era.
The Jin Dynasty's Dharma Master Tan Ying, it is unknown where he was from. He was quiet and reclusive, fond of learning. His appearance was composed, but his thinking was quick and agile. He lectured on the 'Lotus Sutra' (Fahua Jing), promoted the 'Prajna Sutra' (Bore Jing), and his reputation spread throughout the Guanzhong region. Yao Xing deeply respected him. Kumarajiva said, 'Tan Ying is a model for monks.' He entered Xiaoyao Garden to assist Kumarajiva in translating scriptures. Initially, he completed the 'Tattvasiddhi Shastra' (Chengshi Lun), in which the question-and-answer statements were organized into five categories by Tan Ying and presented to Kumarajiva. Kumarajiva greatly appreciated it, saying, 'It completely aligns with my thoughts.' Therefore, he wrote the 'Commentary on the Lotus Sutra' (Fahua Jing Yishu) and also annotated the 'Madhyamaka Shastra' (Zhong Lun). He passed away during the Yixi era at the age of seventy.
The Jin Dynasty's Dharma Master Daozu was from the state of Wu, and his surname was not recorded in historical records. In his youth, he studied under Zhi Faji of Tai Temple. He was very talented and, together with Sengqian and Daoliu, studied under Huiyuan. Huiyuan praised, 'These people are easy to understand, and there is no longer any worry about a lack of successors.' Soon after, Sengqian passed away early, and Huiyuan especially mourned him. Daoliu compiled a catalog of various scriptures, which was not completed, and Daozu completed it for him. Later, he returned to the capital's Waguan Temple to lecture on the scriptures. Huan Xuan went to watch and listen every time, saying to others, 'Daozu surpasses Master Yuan, but his breadth of knowledge is not as great as his.' When Huan Xuan assisted in the government, he wanted the Shramanas to pay respect to the rulers, so Daozu resigned and returned to Tai Temple in Wu. After Huan Xuan usurped the throne, he ordered the prefecture to send Daozu to the capital. Daozu declined on the grounds of illness. He passed away in the first year of Yuanxi at the age of seventy-three.
Huiyao, Tanshun, and Tanshen were all disciples of Huiyuan. Huiyao was skilled in ingenious designs. He carved twelve lotus petals from wood, causing them to rotate in the water. The sundial and water clock he made at Dingshan had no errors. He also once made a wooden kite that could fly hundreds of steps.
The Song Dynasty's Dharma Master Huiguan, whose surname was Cui, was from Qinghe. At the age of ten, he was known for his intelligence and wisdom. He abandoned his family to become a monk. Initially, he went to Lushan to follow Huiyuan, and then went to Chang'an to follow Kumarajiva. Therefore, he was proficient in the profound meanings of Buddhism, and scholars gathered around him. After Kumarajiva passed away, he traveled to Jingzhou. The general of Jingzhou, Sima Xiuzhi, built Gaoxing Temple to support him. His teachings flourished in the Jingchu region. When Emperor Wu of Song pacified Jingzhou, he saw Huiguan as if he were an old friend. At that time, the literary
帝以中郎從行。尤相敬愛。載還建鄴。止道場寺。元嘉三年上巳。駕幸曲水。公卿畢集。觀亦至。詔皆賦詩。觀先就以獻句。有奇勝之韻。帝大悅。以示百官。皆歎服其高材。歿年七十一。同時有僧馥者。亦著述有高行。
宋慧安
不知何許人。有講學。幼誦經。三十餘萬言。為沙門。止廬山凌雲寺。學者自遠而至。嘗投一杖。光色香潔。上有旁行字。人無識者。云得之西域僧。羅什見之驚曰。杖乃隨子游乎。譯其字曰。本生天竺娑羅林。南方喪亂草付興。后得羅什道教隆安。以杖付西域僧波沙那以歸。宋元嘉中歿。
宋慧靜
出王氏。東阿人也。少為沙門。游伊洛間。有高名。狀黑瘠。悟解絕人。時有沙門道經。耳長大而博學。時人語曰。洛下大長耳。東阿黑如墨。有問無不酬。有酬無不塞。靜每握塵奮辯。千人俱廢。誦法華小品。注維摩思益經。著涅槃略記大品指歸達命論。元嘉中沒。壽六十。
宋僧苞
京兆人。史失其氏。為沙門。受羅什法道。日誦萬言。宋永初中。又從黃山靜定二公。增益智證。而普賢齊懺之修。多致祥應。至京師。值祇洹寺方講。苞弊衣垢面。系所乘驢。立戶外。高座唱題竟。苞趨出欲問。高座曰。客何名。對曰名苞。又曰。盡何所苞。對曰。高座
【現代漢語翻譯】 現代漢語譯本：皇帝帶著中郎跟隨出行，彼此非常敬重愛戴。後來一起返回建鄴（今南京），住在道場寺。元嘉三年（公元426年）上巳節，皇帝駕臨曲水，公卿大臣全部聚集，釋觀也到了。皇帝下詔讓大家都賦詩，釋觀率先完成並獻上，詩句有奇特優美的韻味。皇帝非常高興，把詩給百官看，大家都讚歎他的高才。釋觀去世時七十一歲。同時代還有僧人釋馥，也以著書立說和高尚的品行而聞名。
宋 慧安
不知道是哪裡人。以講學為業。年幼時誦讀佛經，讀了三十多萬字。後來成為沙門（出家人），住在廬山的凌雲寺。求學的人從遠方趕來。他曾經投擲一根手杖，手杖發出光芒，顏色潔白，還有香味。手杖上有橫向排列的文字，沒有人認識。慧安說這手杖是從西域僧人那裡得到的。鳩摩羅什（Kumārajīva）見到后驚訝地說：『這手杖是隨從子游的嗎？』翻譯手杖上的文字說：『原本生長在天竺（India）的娑羅林（Śāla Grove），南方發生戰亂，草木開始興盛。後來得到鳩摩羅什的佛法教義，道教得以興隆安定，把手杖交給西域僧人波沙那（Bosanā）帶回去。』慧安在宋元嘉年間去世。
宋 慧靜
俗家姓王，是東阿（今山東東阿縣）人。年輕時出家為沙門。遊歷于伊水、洛水一帶，有很高的名聲。他長得又黑又瘦，領悟能力超群。當時有沙門釋道經，耳朵很大，而且博學多才。當時的人說：『洛陽城裡大長耳朵，東阿縣裡黑如墨。』無論有什麼問題，他都能回答；無論有什麼辯論，他都能駁倒對方。慧靜每次握著拂塵，奮力辯論，常常讓上千人啞口無言。他誦讀《法華經·小品》，註釋《維摩詰經》、《思益經》，著有《涅槃略記》、《大品指歸》、《達命論》。元嘉年間去世，享年六十歲。
宋 僧苞
京兆（今西安一帶）人。史書沒有記載他的姓氏。出家為沙門。接受鳩摩羅什的佛法教導，每天誦讀上萬字。宋永初年間，又跟隨黃山靜定二位法師，增進智慧和證悟。他所修的普賢懺法等，多次出現吉祥的感應。到達京師后，正趕上祇洹寺正在講經。僧苞穿著破舊的衣服，臉上很臟，把所騎的驢拴在門外，站在門外。高座上的法師唱完題目后，僧苞快步走出來想要提問。高座上的法師問：『客人叫什麼名字？』回答說：『名叫苞。』又問：『苞什麼？』回答說：『苞高座。』
【English Translation】 English version: The Emperor took Zhonglang (a court title) along on his travels. They deeply respected and loved each other. Later, they returned together to Jianye (present-day Nanjing), residing at the Daochang Temple. In the third year of the Yuanjia era (426 AD), on the Shangsi Festival, the Emperor visited Qushui, where all the dukes and ministers gathered, and Shi Guan also arrived. The Emperor ordered everyone to compose poems, and Shi Guan was the first to complete and present his, with verses of unique and beautiful charm. The Emperor was very pleased and showed the poem to all the officials, who all admired his great talent. Shi Guan died at the age of seventy-one. At the same time, there was also the monk Shi Fu, who was also known for his writings and noble conduct.
Song Hui'an
It is not known where he was from. He was engaged in lecturing. As a child, he recited scriptures, reading more than 300,000 words. Later, he became a śrāmaṇa (monk), residing at Lingyun Temple on Mount Lu. Scholars came from afar to study with him. He once threw a staff, which emitted light, was pure white in color, and had a fragrance. There were horizontally arranged characters on the staff, which no one could recognize. Hui'an said that he had obtained the staff from a monk from the Western Regions (Central Asia). Kumārajīva, upon seeing it, exclaimed in surprise: 'Is this the staff that followed Ziyou?' He translated the characters on the staff, saying: 'Originally grew in the Śāla Grove in India, when the South experienced war and chaos, the grasses began to flourish. Later, I obtained the Buddhist teachings of Kumārajīva, and the Daoist teachings were able to prosper and be stable. Give the staff to the Western Regions monk Bosanā to take back.' Hui'an died during the Yuanjia era of the Song dynasty.
Song Huijing
His lay surname was Wang, and he was from Dong'e (present-day Dong'e County, Shandong). He became a śrāmaṇa at a young age. He traveled between the Yi and Luo rivers, and had a high reputation. He was dark and thin, with exceptional understanding. At that time, there was the śrāmaṇa Shi Daojing, who had large ears and was erudite. People at the time said: 'The big ears of Luoyang, the black ink of Dong'e.' Whatever questions were asked, he could answer; whatever arguments were made, he could refute. Every time Huijing held his duster and debated vigorously, he often left thousands of people speechless. He recited the 'Small Chapter' of the Lotus Sutra, and annotated the Vimalakīrti Sutra and the Si Yi Sutra. He wrote the Brief Records of Nirvana, Guide to the Mahāprajñāpāramitā Sutra, and Treatise on Reaching Destiny. He died during the Yuanjia era, at the age of sixty.
Song Sengbao
He was from Jingzhao (present-day Xi'an area). The historical records do not record his surname. He became a śrāmaṇa. He received the Buddhist teachings of Kumārajīva, reciting tens of thousands of words every day. During the Yongchu era of the Song dynasty, he also followed the two masters, Jìngdìng of Huangshan, increasing his wisdom and realization. The practices of the Samantabhadra Repentance and others often produced auspicious responses. After arriving in the capital, he arrived at the time when the Jetavana Temple was lecturing on the scriptures. Sengbao, wearing ragged clothes and with a dirty face, tied the donkey he was riding to the outside of the door and stood outside. After the master on the high seat finished announcing the topic, Sengbao hurried out to ask a question. The master on the high seat asked: 'What is the guest's name?' He replied: 'My name is Bao.' He asked again: 'What does Bao encompass?' He replied: 'Bao encompasses the high seat.'
之人亦可苞耳。於是折難數番。無敢抗其詞者。乃自為主客徴析。一眾𥈭眙。高座愧而止。時王弘范泰。聞之嘆賞。愿結友。請住祇洹寺。謝靈運見苞嘆。以為非常勝侶。有問。或者曰。謝公何如。苞對曰。靈運識不殆苞遠甚。才差相揖耳。元嘉中沒。時瓦棺沙門法和。亦精通經論。為高祖所禮。
宋曇鑒者
出趙氏。冀州人也。師事竺道祖。以解律稱。詣關中。從羅什受學。什曰。子真一聞持者也。住江陵新寺。厲志求生安養。臨終果見奇祥。方斂目有異香。壽七十。
宋曇無成
出馬氏。扶風人。避亂居黃龍。年十三。為沙彌。性姿穎異。未受具。負笈入關中。從羅什。什問。沙彌乃能遠來乎。對曰。道之所在。安問近遠。什喜。於是授以諸經奧旨。一日姚興謂曰。馬季長。碩學高明。素傲當世。法師固不當爾。對曰。以道御心。正欲除此過耳。興嘆異之。及姚祚衰替。住淮南中寺。常講涅槃大品。著實相明漸等論。元嘉中歿。壽六十四。
宋僧念
不知何許人。博學精天文。棄家為沙門。深入法窟。講大涅槃。為學者宗向。元嘉七年。新興太守陶仲祖。建靈味寺以居之。時彭城任函著無三世論。舍因作神不滅論以抗之。又作聖智圓鑒法身無生等論。及法華宗疏義。無疾而
【現代漢語翻譯】 現代漢語譯本：這樣的人也可以包容嗎？』於是反覆詰難。沒有人敢反駁他。於是自己充當主客來分析辯論。眾人驚訝地看著。高座者慚愧地停止了。當時王弘和范泰，聽說了這件事，讚歎欣賞，希望與他結交為朋友，請他住在祇洹寺（Jī Huán Sì，寺廟名）。謝靈運（Xiè Língyùn，人名）見到曇苞（Tán Bāo，人名）後感嘆，認為是非常難得的同道。有人問：『謝公（Xiè Gōng，對謝靈運的尊稱）怎麼樣？』曇苞回答說：『靈運的見識恐怕比我差遠了，才華勉強可以和我相提並論。』元嘉（Yuánjiā，年號）年間去世。當時瓦棺寺（Wǎguān Sì，寺廟名）的沙門（shāmén，出家修道者）法和（Fǎ Hé，人名），也精通經論，被高祖（Gāozǔ，皇帝的尊稱）所禮遇。
宋朝的曇鑒（Tán Jiàn，人名）
是趙氏（Zhào Shì，姓氏），冀州（Jìzhōu，地名）人。師從竺道祖（Zhú Dàozǔ，人名），以精通戒律著稱。前往關中（Guānzhōng，地名），跟隨鳩摩羅什（Luóshí，人名）學習。鳩摩羅什說：『你真是個一聞持者啊。』住在江陵新寺（Jiānglíng Xīnsì，寺廟名），立志求生安養（Ānyǎng，佛教凈土）。臨終時果然見到奇異的祥瑞，剛閉上眼睛就有奇異的香味。享年七十歲。
宋朝的曇無成（Tán Wúchéng，人名）
姓馬（Mǎ，姓氏），扶風（Fúfēng，地名）人。爲了躲避戰亂居住在黃龍（Huánglóng，地名）。十三歲時，做了沙彌（shāmí，小和尚）。天性聰穎。還未受具足戒（jùzújiè，佛教正式出家受的戒律），就揹著書箱前往關中，跟隨鳩摩羅什。鳩摩羅什問：『沙彌竟然能遠道而來嗎？』回答說：『道之所在，哪裡還問遠近呢？』鳩摩羅什很高興，於是將諸經的奧妙旨意傳授給他。一天，姚興（Yáo Xīng，人名）對他說：『馬季長（Mǎ Jìcháng，人名），學識淵博，才智高明，向來傲視當世，法師您不應該這樣。』回答說：『用道來駕馭內心，正是想要去除這種過失啊。』姚興感嘆他的不凡。等到姚氏政權衰落，住在淮南中寺（Huáinán Zhōngsì，寺廟名）。經常講《涅槃經》（Nièpán Jīng，佛教經典）的大品，著有《實相明漸論》（Shíxiàng Míngjiàn Lùn，論著名）等。元嘉年間去世，享年六十四歲。
宋朝的僧念（Sēng Niàn，人名）
不知道是哪裡人。博學多才，精通天文。捨棄家庭做了沙門，深入佛法寶藏。講《大涅槃經》（Dà Nièpán Jīng，佛教經典），成為學者們所宗仰的對象。元嘉七年，新興太守陶仲祖（Táo Zhòngzǔ，人名），建造靈味寺（Língwèi Sì，寺廟名）讓他居住。當時彭城（Péngchéng，地名）的任函（Rèn Hán，人名）著有《無三世論》（Wú Sānshì Lùn，論著名），捨棄因果而作《神不滅論》（Shén Bùmiè Lùn，論著名）來對抗他。又作《聖智圓鑒法身無生論》（Shèngzhì Yuánjiàn Fǎshēn Wúshēng Lùn，論著名）等，以及《法華宗疏義》（Fǎhuā Zōngshū Yì，論著名）。無疾而終。
【English Translation】 English version: 'Can such a person also be tolerated?' Thereupon, he repeatedly questioned and challenged. No one dared to contradict him. So he took on the roles of both host and guest to analyze and debate. The crowd watched in astonishment. The one on the high seat stopped in shame. At that time, Wang Hong (Wáng Hóng, a person's name) and Fan Tai (Fàn Tài, a person's name), having heard of this, sighed in admiration and wished to befriend him, inviting him to reside at Jetavana Monastery (Jī Huán Sì, name of a monastery). Xie Lingyun (Xiè Língyùn, a person's name), upon seeing Tan Bao (Tán Bāo, a person's name), exclaimed that he was an exceptionally rare companion. Someone asked, 'How is Duke Xie (Xiè Gōng, honorific title for Xie Lingyun)?' Tan Bao replied, 'Lingyun's understanding is probably far inferior to mine; his talent is barely comparable.' He passed away during the Yuanjia (Yuánjiā, era name) period. At that time, Dharma Master Fa He (Fǎ Hé, a person's name), a Shramana (shāmén, a Buddhist monk) of Waguan Temple (Wǎguān Sì, name of a monastery), was also well-versed in scriptures and treatises, and was respected by Emperor Gaozu (Gāozǔ, honorific title for an emperor).
The Song Dynasty's Tan Jian (Tán Jiàn, a person's name)
Came from the Zhao (Zhào, surname) family, a native of Jizhou (Jìzhōu, place name). He studied under Zhu Daozu (Zhú Dàozǔ, a person's name), and was known for his understanding of the Vinaya (Buddhist monastic rules). He went to Guanzhong (Guānzhōng, place name) and studied under Kumarajiva (Luóshí, a person's name). Kumarajiva said, 'You are truly one who retains what he hears.' He resided at Jiangling New Temple (Jiānglíng Xīnsì, name of a monastery), and resolved to seek rebirth in Sukhavati (Ānyǎng, the Pure Land of Buddhism). As he was dying, he indeed saw wondrous auspicious signs; as soon as he closed his eyes, there was an unusual fragrance. He lived to the age of seventy.
The Song Dynasty's Tan Wucheng (Tán Wúchéng, a person's name)
Came from the Ma (Mǎ, surname) family, a native of Fufeng (Fúfēng, place name). He lived in Huanglong (Huánglóng, place name) to avoid the chaos of war. At the age of thirteen, he became a Shramanera (shāmí, a novice monk). He was naturally intelligent. Before receiving the full ordination (jùzújiè, the full set of precepts for Buddhist monks), he carried his books to Guanzhong and followed Kumarajiva. Kumarajiva asked, 'Shramanera, how is it that you have come from so far away?' He replied, 'Where the Dharma is, why ask about near or far?' Kumarajiva was pleased, and so he imparted to him the profound meanings of the various scriptures. One day, Yao Xing (Yáo Xīng, a person's name) said to him, 'Ma Jichang (Mǎ Jìcháng, a person's name) is learned and wise, and has always been arrogant towards the world; you, Dharma Master, should not be like that.' He replied, 'Using the Dharma to govern the mind is precisely to remove this fault.' Yao Xing marveled at his extraordinary nature. When the Yao regime declined, he resided at Huainan Central Temple (Huáinán Zhōngsì, name of a monastery). He often lectured on the Great Chapter of the Nirvana Sutra (Nièpán Jīng, a Buddhist scripture), and wrote treatises such as 'Treatise on the Gradual Illumination of True Reality' (Shíxiàng Míngjiàn Lùn, name of a treatise). He passed away during the Yuanjia period, at the age of sixty-four.
The Song Dynasty's Seng Nian (Sēng Niàn, a person's name)
It is not known where he was from. He was learned and well-versed in astronomy. He renounced his family to become a Shramana, and delved deeply into the treasury of the Dharma. He lectured on the Great Nirvana Sutra (Dà Nièpán Jīng, a Buddhist scripture), and became the object of veneration for scholars. In the seventh year of Yuanjia, Tao Zhongzu (Táo Zhòngzǔ, a person's name), the governor of Xinxing (place name), built Lingwei Temple (Língwèi Sì, name of a monastery) for him to reside in. At that time, Ren Han (Rèn Hán, a person's name) of Pengcheng (Péngchéng, place name) wrote the 'Treatise on the Non-Existence of the Three Times' (Wú Sānshì Lùn, name of a treatise), and abandoned causality to write the 'Treatise on the Non-Extinction of the Spirit' (Shén Bùmiè Lùn, name of a treatise) to oppose him. He also wrote the 'Treatise on the Non-Origination of the Dharmakaya of Perfect Wisdom' (Shèngzhì Yuánjiàn Fǎshēn Wúshēng Lùn, name of a treatise), and the 'Commentary on the Meaning of the Lotus Sutra School' (Fǎhuā Zōngshū Yì, name of a treatise). He passed away without illness.
化于潯。
宋僧弼
吳人。史亡其氏。善儀止。與沙門曇干。同依羅什受業。有講學。什稱之。使預參譯。后遊歷名邦。或請弼為寺主。辭以自非定慧兼足。無以鎮立風猷。后南居楚郢。大化江表。河西王沮渠蒙遜。聞其名。遣使襯遺。時入都講。既于彭城寺。文帝尤加器重。元嘉九年沒。壽七十八。
宋僧徹
出王氏。太原人。初客寄襄陽。年十六。造廬山遠公。公異之。問曰。寧有出家志邪。對曰。遠塵離俗。是其本心。成就法器。當煩匠者。遠笑曰。種性已能無畏。它日其可量哉。於是落髮。以精究經論。文學有稱於時。嘗至山南。拊寒松而舒嘯。穀風遠至。山鳥和鳴。超然自得。因而問遠。律禁絲管。絕歌舞。固也。若乃一吟一嘯。可得為乎。遠曰。以散亂言之。皆謂違法。於是終身不妄談笑。遠使講小品。辨傾輩流。難者不能折。南遊止江陵五層寺。為彭城王義康所敬。元嘉二十九年沒。壽七十。
宋慧靜者
生邵氏。吳興餘杭人。有成儀。文學。志節高峻。善泥洹經。居冶城寺。太始中歿。壽五十。
宋梵敏
李氏子。河東人。少游關隴為沙門。往來彭泗間。博通內外經書。有美名。留丹陽講授。謝莊張。永劉虬。呂道惠。皆相友善。得法華要旨。沒
于丹陽。壽七十許。
宋道猛
西涼人。史失其氏。學三藏九部。大小數論。皆精思洞徹。尤善成實。名重講席。元嘉二十六年。至京師止東安寺。宋明帝特加敬禮。建寺于建陽門外。以猛為綱領。以皇興名寺。每講授。帝親臨幸。公卿畢集。施與甚厚。元徽三年歿。壽六十五。
宋道猷
吳人。史不書氏。生公弟子也。相從居廬山久之。生公亡。乃游臨川見新出勝鬘經嘆曰。先師所說義。闇與經合。惜先師不見之耳。乃注之以示不忘遺訓。宋文帝問慧觀生公。頓悟成佛義。誰能復通者。觀以猷對。即詔臨川津發至都。反乎伸述。則競辯之徒。關責互起。猷必乘機挫銳。無不摧衄。上搏髀稱善。因嘆曰。生公孤情絕照。猷公直轡獨上。可謂克明師匠。無忝徽音。住新安為鎮寺法主。武帝踐祚尤敬禮焉。元徽中歿。壽七十。
宋慧通
生劉氏。沛國人。少為沙門。神情奧秀。講學精明。止冶城寺。從之聽采者傾朝市。東海徐湛之。陳郡袁粲。尤加敬。孝武皇帝詔與海陵建平二王為友。有勝鬘雜心毗曇義疏。作駁夷夏顯證法性三論。及易爻象記。雅為宋武所敬。昇平中沒。壽六十二。
宋僧柔
生陶氏。丹陽人。幼耿介。有出塵志。九年為沙門弘稱弟子。落髮。研究大
【現代漢語翻譯】 現代漢語譯本 于道猷，享年七十多歲。
宋道猛（Dao Meng）：
西涼人，史書沒有記載他的姓氏。他精通三藏（Tripitaka，佛教經典的總稱）九部（九種分類的佛經），大小乘的數論（mathematical treatises）都深入研究並徹底理解。尤其擅長《成實論》（Tattvasiddhi Shastra）。他的名聲在講席中非常重要。元嘉二十六年（公元449年）到達京師，住在東安寺。宋明帝（Emperor Ming of Song）對他特別尊敬，在建陽門外建造寺廟，任命道猛為綱領，用皇興來命名寺廟。每次講授佛法，皇帝都親自駕臨，公卿大臣全部聚集，賞賜非常豐厚。元徽三年（公元475年）去世，享年六十五歲。
宋道猷（Dao You）：
吳地人，史書沒有記載他的姓氏，是生公（Sengzhao）的弟子。跟隨生公在廬山居住很久。生公去世后，他遊歷臨川，見到新出的《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），感嘆說：『先師所說的義理，暗中與經文相合。可惜先師沒有見到這部經啊。』於是註釋這部經，來表明沒有忘記老師的遺訓。宋文帝（Emperor Wen of Song）問慧觀（Huiguan）生公頓悟成佛的義理，誰還能再次通達？慧觀用道猷來回答。皇帝就下詔從臨川派人送道猷到都城。道猷反覆闡述，那些喜歡辯論的人，紛紛責問，互相攻擊。道猷總是能抓住機會，挫敗他們的銳氣，沒有不被他駁倒的。皇帝拍著大腿稱讚他，於是感嘆說：『生公孤身一人，見解超絕。道猷公一路直行，獨自前進。真可謂能繼承發揚老師的學問，沒有辱沒老師的美名。』道猷住在新安，作為鎮寺的法主。宋武帝（Emperor Wu of Song）即位后，對他更加尊敬。元徽年間去世，享年七十歲。
宋慧通（Hui Tong）：
俗姓劉，沛國人。從小就出家為僧，神情深邃秀美，講學精明透徹。住在冶城寺，跟隨他聽講的人傾動了整個朝廷和市場。東海的徐湛之（Xu Zhanzhi），陳郡的袁粲（Yuan Can），都對他特別尊敬。孝武皇帝（Emperor Xiaowu）下詔讓他與海陵王（Prince of Hailing）、建平王（Prince of Jianping）結為朋友。著有《勝鬘經雜心毗曇義疏》（Commentary on the Śrīmālādevī Siṃhanāda Sūtra, Abhidharma and Miscellaneous Treatises），作《駁夷夏顯證法性三論》（Three Treatises Refuting Barbarians and Revealing the Dharma-nature），以及《易爻象記》（Records of the Images and Symbols of the Book of Changes），深受宋武帝的尊敬。昇平年間去世，享年六十二歲。
宋僧柔（Seng Rou）：
俗姓陶，丹陽人。從小就剛正不阿，有出世的志向。九歲時成為沙門弘稱（Hongcheng）的弟子，剃度出家，研究大乘佛法。
【English Translation】 English version Yu Daoyou, lived to be over seventy years old.
Song Dao Meng:
A native of Xiliang, his surname was not recorded in history. He was proficient in the Tripitaka (the three baskets of Buddhist scriptures) and the nine divisions (nine categories of Buddhist scriptures), and thoroughly understood the mathematical treatises of both Mahayana and Hinayana. He was particularly skilled in the Tattvasiddhi Shastra. His reputation was highly regarded in the lecture halls. In the twenty-sixth year of the Yuanjia era (449 AD), he arrived in the capital and resided in the Dong'an Temple. Emperor Ming of Song showed him special respect and built a temple outside Jianyang Gate, appointing Dao Meng as its leader and naming the temple Huangxing. Each time he lectured on the Dharma, the emperor personally attended, and all the ministers gathered, bestowing generous gifts. He passed away in the third year of the Yuanhui era (475 AD), at the age of sixty-five.
Song Dao You:
A native of Wu, his surname was not recorded in history. He was a disciple of Sengzhao. He lived with Sengzhao on Mount Lu for a long time. After Sengzhao's death, he traveled to Linchuan and, upon seeing the newly emerged Śrīmālādevī Siṃhanāda Sūtra, exclaimed: 'The principles taught by my late teacher secretly correspond with the sutra. It is a pity that my late teacher did not see this sutra.' Therefore, he annotated the sutra to show that he had not forgotten his teacher's teachings. Emperor Wen of Song asked Huiguan who could again understand Sengzhao's teachings on the sudden enlightenment of Buddhahood. Huiguan replied with Dao You. The emperor then ordered Dao You to be sent from Linchuan to the capital. Dao You repeatedly elaborated, and those who liked to debate questioned and attacked each other. Dao You always seized the opportunity to thwart their sharpness, and none were not refuted by him. The emperor patted his thigh and praised him, then sighed and said: 'Sengzhao was solitary and had extraordinary insights. Dao You went straight ahead, advancing alone. He can be said to have inherited and promoted his teacher's learning, without disgracing his teacher's good name.' Dao You resided in Xin'an, serving as the Dharma master of the Zhen Temple. Emperor Wu of Song showed him even greater respect after ascending the throne. He passed away during the Yuanhui era, at the age of seventy.
Song Hui Tong:
His lay surname was Liu, and he was a native of Peiguo. He became a monk at a young age, with a profound and beautiful demeanor, and lectured with clarity and thoroughness. He resided in Yecheng Temple, and those who followed him to listen to his lectures moved the entire court and market. Xu Zhanzhi of Donghai and Yuan Can of Chenjun showed him special respect. Emperor Xiaowu ordered him to be friends with the Prince of Hailing and the Prince of Jianping. He wrote the Commentary on the Śrīmālādevī Siṃhanāda Sūtra, Abhidharma and Miscellaneous Treatises, the Three Treatises Refuting Barbarians and Revealing the Dharma-nature, and the Records of the Images and Symbols of the Book of Changes, and was deeply respected by Emperor Wu of Song. He passed away during the Shengping era, at the age of sixty-two.
Song Seng Rou:
His lay surname was Tao, and he was a native of Danyang. From a young age, he was upright and had the ambition to transcend the world. At the age of nine, he became a disciple of the śrāmaṇa Hongcheng, shaved his head, and studied Mahayana Buddhism.
小乘經論。年二十。即登講席。一時名公卿等。爭師事之。去游禹穴。與慧基同夏入剡。止白山靈鷲寺。齊大祖建寺。徴至京師。止定林寺。文惠文宣二王。日夕問道。延興元年春沒。壽六十。柔克意求生安養。至是果見殊祥雲。
齊僧淵
生趙氏。穎川人。魏司空儼之後也。少為書生。忽棄去。為沙門。游彭城。從白塔法師僧嵩。受成實論及阿毗曇學。以慧辯。致聲稱。姿彩豐碩。腰帶十圍。吐詞如鐘。頎然行萬僧中。如雞群中鸞鳳。隱君子劉因之。舍所住為精舍。以延之。魏太和五年喪。壽六十八。建元二年也。弟子曇度慧記道登。
齊道慧
生王氏。餘姚人。客建鄴。年十一。師事僧遠落髮。讀廬山遠公傳。慕其為人。游廬山見其遺蹟。卜居西林三年。還都。時王式大聚學徒。辯三相義。慧方年十七。即發問數番。意造玄微。詮牒有次。眾咸愛其奇俊。又就猛公。講成實論。猛以張融構難稠疊。尤厭苦之。因使慧與抗。融見慧少。有相驕稚意。慧盛氣必出其上。楮燈謝超宗皆加敬焉。以母老。移居莊嚴寺。就養。母憐之亦落髮。以宅為寺。建元三年卒。壽三十一。有玄趣僧達者。皆精經論。見稱於時。
齊弘充
涼州人。史失其氏。少通莊老。善清言。棄家為沙門。解經
【現代漢語翻譯】 現代漢語譯本 小乘經論。他二十歲時，就開始登臺講經，一時之間，許多名公卿等都爭著拜他為師。後來他去遊覽禹穴，與慧基一同在夏天進入剡地，住在白山靈鷲寺。齊大祖為他建造寺廟，徵召他到京師，住在定林寺。文惠王和文宣王兩位王爺，日夜向他請教佛法。延興元年春天圓寂，享年六十歲。據說柔克一直希望往生安養凈土，到這時果然顯現出殊勝的祥瑞之兆。
齊僧淵
俗家姓趙，是穎川人，是魏司空儼的後代。年少時是個讀書人，忽然捨棄世俗，出家為沙門。遊歷彭城，跟隨白塔法師僧嵩，學習《成實論》及阿毗曇學。因為有智慧和辯才，而獲得名聲。他體態豐滿，腰圍有十圍。說話的聲音洪亮如鐘。高大的身軀走在萬僧之中，就像雞群中的鸞鳳一樣顯眼。隱士劉因之，將自己居住的地方捨出來作為精舍，用來供養他。魏太和五年去世，享年六十八歲，那年是建元二年。弟子有曇度、慧記、道登。
齊道慧
俗家姓王，是餘姚人。客居建鄴。十一歲時，拜僧遠為師剃度出家。讀了廬山遠公（慧遠大師）的傳記，仰慕他的為人。遊歷廬山，瞻仰他的遺蹟，在西林住了三年。之後回到都城。當時王式大規模地聚集學徒，辯論三相義。道慧當時才十七歲，就多次提問，他的見解玄妙深微，論述有條不紊。眾人都喜愛他的奇特俊才。他又跟隨猛公，學習《成實論》。猛公因為張融的論點繁複難懂，非常厭煩。於是讓道慧與張融辯論。張融見道慧年少，有輕視他的意思。道慧氣勢逼人，一定要勝過他。楮燈（褚炫）、謝超宗等人都對他非常尊敬。因為母親年老，搬到莊嚴寺居住，以便照顧母親。他的母親憐憫他，也剃度出家。用自己的住宅作為寺廟。建元三年去世，享年三十一歲。當時有玄趣僧達等人，都精通經論，被當時的人所稱讚。
齊弘充
是涼州人。史書上沒有記載他的姓氏。年少時通曉莊子和老子的學說，擅長清談。後來捨棄家庭出家為沙門，講解佛經。
【English Translation】 English version He began lecturing at the age of twenty, and for a time, many high-ranking officials and nobles vied to become his disciples. Later, he traveled to Yu Cave and entered Yan with Huiji in the summer, staying at Lingshi Temple on Baishan Mountain. Emperor Da of Qi built a temple for him and summoned him to the capital, where he resided at Dinglin Temple. Prince Wenhui and Prince Wenxuan consulted him on Buddhist teachings day and night. He passed away in the spring of the first year of Yanxing, at the age of sixty. It is said that Rouke had always hoped to be reborn in the Pure Land of Bliss, and at this time, auspicious signs appeared.
Qi Sengyuan
His lay surname was Zhao, and he was from Yingchuan, a descendant of Zhao Yan, the Minister of Works of the Wei dynasty. He was a scholar in his youth, but suddenly abandoned the secular life and became a Shramana. He traveled to Pengcheng and followed the White Pagoda Dharma Master Sengsong, studying the Satyasiddhi Shastra (Chengshi Lun) and Abhidhamma. He gained fame for his wisdom and eloquence. He was corpulent, with a waist circumference of ten spans. His voice was as loud as a bell. His tall figure stood out among the thousands of monks, like a phoenix among chickens. The recluse Liu Yinzhi donated his residence to serve as a monastery to support him. He passed away in the fifth year of Taihe of the Wei dynasty, at the age of sixty-eight, which was the second year of Jianyuan. His disciples included Tandu, Huiji, and Daodeng.
Qi Daohui
His lay surname was Wang, and he was from Yuyao. He resided in Jianye. At the age of eleven, he became a disciple of Sengyuan and was tonsured. After reading the biography of Master Yuan of Mount Lu (Huiyuan), he admired his character. He traveled to Mount Lu, visited his relics, and lived in Xilin for three years. Later, he returned to the capital. At that time, Wang Shi was gathering students on a large scale to debate the meaning of the Three Characteristics (Trilaksana). Daohui, who was only seventeen years old at the time, asked many questions, and his insights were profound and subtle, and his arguments were well-organized. Everyone admired his extraordinary talent. He also studied the Satyasiddhi Shastra (Chengshi Lun) with Meng Gong. Meng Gong was very annoyed by Zhang Rong's complex and difficult arguments. Therefore, he asked Daohui to debate with Zhang Rong. Zhang Rong saw that Daohui was young and had a condescending attitude towards him. Daohui was determined to surpass him in spirit. Chu Deng (Chu Xuan) and Xie Chaozong respected him very much. Because his mother was old, he moved to Zhuangyan Temple to take care of her. His mother pitied him and also became a nun. He used his own house as a temple. He passed away in the third year of Jianyuan, at the age of thirty-one. At that time, there were monks such as Xuanqu Sengda, who were proficient in scriptures and treatises and were praised by the people of the time.
Qi Hongchong
He was from Liangzhou. His surname was not recorded in the historical records. In his youth, he was familiar with the teachings of Zhuangzi and Laozi, and he was good at pure conversation. Later, he abandoned his family and became a Shramana, explaining the Buddhist scriptures.
論。大明末渡江。止多寶寺。宿學耆衲多敬畏之。講法華經十地論。聽者盈堂。文獻王義恭。特加禮敬。明帝踐祚。詔住湘宮寺。齊求明中沒。壽七十二。註文殊問菩提首楞嚴經。
齊僧慧
生皇甫氏。安定朝那人。移居襄陽。世為衣冠。少師事荊州竹林曇順。年二十五。講涅槃法華十住凈名雜心等。又善莊老。每說釋不用都講。吐詞如雲。高士宗炳劉虬張暢等。皆事之。齊高祖下詔曰。荊州僧主。風韻高簡。協道輔世。有功於國。年運已往。特聽肩輿赴都。人聚觀以為榮。與玄暢俱被知遇。稱黑衣二杰。永明四年沒。壽七十九。
齊曇度者
出蔡氏。江陵人。性敬慎。為沙門。善威儀。以戒范稱。遊學京師。備貫涅槃法華維摩大品。后至彭城。從僧淵受成實論。遂以此部見推於時。魏孝文聞其名。徴至平城講受。學徒千餘人。撰成實蔬。大和十三年沒。
齊慧次
尹氏。冀州人。少師事沙門志欽得度。時以徐州沙門法遷有重望。經論精練。欽由以次托焉。遷公南遊。隨止京口竹林寺。年十五。隨還彭城。以成實三論馳譽講肆。入京師止謝寺。沙門智藏僧旻法雲。皆當時俊傑。然所學亦依次折中。文惠文宣二王。師事之。永明八年。講百法論。至破塵品微笑而化。壽五十七矣。
【現代漢語翻譯】 現代漢語譯本：論（Lún）。大明末年渡過長江，住在多寶寺（Duōbǎo Sì）。很多有學問的老僧人都很敬畏他。講《法華經》（Fǎhuá Jīng）和《十地論》（Shí Dì Lún），聽眾滿堂。文獻王義恭（Wénxiàn Wáng Yìgōng）對他特別尊敬。明帝（Míng Dì）即位后，下詔讓他住在湘宮寺（Xiānggōng Sì）。齊求明（Qí Qiúmíng）去世，享年七十二歲。著有《文殊問菩提首楞嚴經注》（Wénshū Wèn Pútí Shǒuléngyán Jīng Zhù）。
齊僧慧（Qí Sēng Huì）
姓皇甫（Huángfǔ），安定朝那（Āndìng Cháonà）人，後來遷居襄陽（Xiāngyáng）。世代都是士大夫。年輕時師從荊州竹林寺（Jīngzhōu Zhúlín Sì）的曇順（Tánshùn）。二十五歲時，講《涅槃經》（Nièpán Jīng）、《法華經》（Fǎhuá Jīng）、《十住經》（Shí Zhù Jīng）、《凈名經》（Jìngmíng Jīng）、《雜心論》（Záxīn Lún）等。又擅長莊子和老子的學說。每次講佛法，不用都講，說話像行雲流水一般。高士宗炳（Zōng Bǐng）、劉虬（Liú Qiú）、張暢（Zhāng Chàng）等人都以他為師。齊高祖（Qí Gāozǔ）下詔說：『荊州的僧人領袖，風度高雅簡樸，協助弘揚佛道，對國家有功。現在年事已高，特許他乘坐肩輿進京。』人們聚集觀看，認為是一種榮耀。他和玄暢（Xuánchàng）都受到皇帝的賞識，被稱為『黑衣二杰』。永明（Yǒngmíng）四年去世，享年七十九歲。
齊曇度（Qí Tándù）
姓蔡（Cài），江陵（Jiānglíng）人。性格恭敬謹慎。出家為僧后，很擅長佛教的威儀，以持戒嚴謹著稱。在京師遊學，精通《涅槃經》（Nièpán Jīng）、《法華經》（Fǎhuá Jīng）、《維摩經》（Wéimó Jīng）、《大品般若經》（Dà Pǐn Bōrě Jīng）。後來到彭城（Péngchéng），跟隨僧淵（Sēng Yuān）學習《成實論》（Chéngshí Lún），於是憑藉這部論在當時受到推崇。魏孝文帝（Wèi Xiàowén Dì）聽說了他的名聲，徵召他到平城（Píngchéng）講學，學徒有一千多人。撰寫了《成實疏》（Chéngshí Shū）。太和（Tài Hé）十三年去世。
齊慧次（Qí Huìcì）
姓尹（Yǐn），冀州（Jìzhōu）人。年少時師從沙門志欽（Zhìqīn）而出家。當時徐州的沙門法遷（Fǎqiān）很有名望，精通經論，志欽因此把慧次託付給他。法遷南遊，慧次跟隨他住在京口的竹林寺（Zhūkǒu Zhúlín Sì）。十五歲時，跟隨法遷回到彭城。以精通《成實論》（Chéngshí Lún）和《三論》（Sānlún）而聞名于講席。進入京師后，住在謝寺（Xiè Sì）。沙門智藏（Zhìzàng）、僧旻（Sēngmín）、法雲（Fǎyún）都是當時傑出的人才，但他們所學的也都要經過慧次的折中。文惠王（Wénhuì Wáng）和文宣王（Wénxuān Wáng）都以他為師。永明（Yǒngmíng）八年，講《百法論》（Bǎi Fǎ Lún），講到『破塵品』時，微笑而逝，享年五十七歲。
【English Translation】 English version: Lun. At the end of the Da Ming period, he crossed the Yangtze River and resided in Duobao Temple (Temple of Many Treasures). Many learned senior monks revered him. He lectured on the Lotus Sutra (Fǎhuá Jīng) and the Treatise on the Ten Grounds (Shí Dì Lún), and the audience filled the hall. Prince Wenxian Yigong (Wénxiàn Wáng Yìgōng) showed him special respect. When Emperor Ming (Míng Dì) ascended the throne, he issued an edict for him to reside in Xianggong Temple (Xiānggōng Sì). Qi Qiuming (Qí Qiúmíng) passed away at the age of seventy-two. He authored the Commentary on the Surangama Sutra Questioned by Manjusri (Wénshū Wèn Pútí Shǒuléngyán Jīng Zhù).
The Monk Hui of Qi (Qí Sēng Huì)
His surname was Huangfu, and he was a native of An Ding Chao Na (Āndìng Cháonà). Later, he moved to Xiangyang (Xiāngyáng). His family had been officials for generations. In his youth, he studied under Tan Shun (Tánshùn) of Zhulin Temple (Bamboo Forest Temple) in Jingzhou (Jīngzhōu). At the age of twenty-five, he lectured on the Nirvana Sutra (Nièpán Jīng), the Lotus Sutra (Fǎhuá Jīng), the Sutra on the Ten Abodes (Shí Zhù Jīng), the Vimalakirti Sutra (Jìngmíng Jīng), and the Miscellaneous Abhidharma Heart Treatise (Záxīn Lún). He was also skilled in the philosophies of Zhuangzi and Laozi. Whenever he spoke about Buddhism, he didn't need to read from a script; his words flowed like clouds. High-minded scholars such as Zong Bing (Zōng Bǐng), Liu Qiu (Liú Qiú), and Zhang Chang (Zhāng Chàng) all served as his disciples. Emperor Gaozu of Qi (Qí Gāozǔ) issued an edict saying, 'The leading monk of Jingzhou is elegant and simple in demeanor, assists in propagating the Way, and has contributed to the country. Now that he is advanced in years, he is specially permitted to travel to the capital in a shoulder carriage.' People gathered to watch, considering it an honor. He and Xuan Chang (Xuánchàng) were both favored by the emperor and were known as the 'Two Heroes in Black Robes.' He passed away in the fourth year of Yongming (Yǒngmíng) at the age of seventy-nine.
Tan Du of Qi (Qí Tándù)
His surname was Cai, and he was a native of Jiangling (Jiānglíng). He was respectful and cautious by nature. After becoming a monk, he was skilled in Buddhist etiquette and known for his strict adherence to the precepts. He traveled to the capital to study and became proficient in the Nirvana Sutra (Nièpán Jīng), the Lotus Sutra (Fǎhuá Jīng), the Vimalakirti Sutra (Wéimó Jīng), and the Large Perfection of Wisdom Sutra (Dà Pǐn Bōrě Jīng). Later, he went to Pengcheng (Péngchéng) and studied the Tattvasiddhi Shastra (Chéngshí Lún) under Seng Yuan (Sēng Yuān). Consequently, he became highly regarded at the time for this treatise. Emperor Xiaowen of Wei (Wèi Xiàowén Dì) heard of his reputation and summoned him to Pingcheng (Píngchéng) to lecture. He had more than a thousand students. He wrote the Commentary on the Tattvasiddhi Shastra (Chéngshí Shū). He passed away in the thirteenth year of Tai He (Tài Hé).
Hui Ci of Qi (Qí Huìcì)
His surname was Yin, and he was a native of Jizhou (Jìzhōu). In his youth, he became a monk under the Shramana Zhi Qin (Zhìqīn). At that time, the Shramana Fa Qian (Fǎqiān) of Xuzhou (Xúzhōu) was highly respected and well-versed in the scriptures and treatises. Zhi Qin entrusted Hui Ci to him. Fa Qian traveled south, and Hui Ci followed him, residing in Zhulin Temple (Zhūkǒu Zhúlín Sì) in Jingkou. At the age of fifteen, he followed Fa Qian back to Pengcheng. He became famous in the lecture halls for his mastery of the Tattvasiddhi Shastra (Chéngshí Lún) and the Three Treatises (Sānlún). After entering the capital, he resided in Xie Temple (Xiè Sì). The Shramanas Zhi Zang (Zhìzàng), Seng Min (Sēngmín), and Fa Yun (Fǎyún) were all outstanding talents at the time, but their learning also had to be reconciled by Hui Ci. Prince Wenhui (Wénhuì Wáng) and Prince Wenxuan (Wénxuān Wáng) both took him as their teacher. In the eighth year of Yongming (Yǒngmíng), while lecturing on the Treatise on the Hundred Dharmas (Bǎi Fǎ Lún), he smiled and passed away at the chapter of 'Destruction of Dust', at the age of fifty-seven.
齊慧隆
出成氏。平陽人。少貧。學無師友。卓然自悟。年二十三。始為沙門。僅十餘年。凝心教乘。貫穿百氏。學者宗之。宋太始中。止京師何園寺。明帝請止湘宮。講成實論。乃立實法斷結義。以開張先舊諸說。負𧙍之士餘八百。汝南周顒目之曰。隆公蕭散森疏。若霜下松。永明八年沒。壽六十二。
齊慧基
出錢唐呂氏。幼俊邁。初棄家去。依祇洹寺慧義為童子。至年十五。義為啟宋文帝落髮。立操刻苦洞曉經史。僧伽䟦摩自西域來。義遣基入室事之。詣蔡州受具足戒。䟦摩曰。汝當道王江東。不可久留京邑。於是遍歷江淮講肆。精小品法華思益維摩金剛般若勝鬘等經。然義愛其純懿。久留京師。與之同住。義亡。還錢塘止顯明寺。已而絕浙棲會稽山陰法華寺。學者千餘人。宋太宗詔之。以疾力辭。元徽初又詔。不得已而行。次浙江疾作。還龜山建寶林寺。啟普賢懺法。高士周顒劉瓛張融。並摳衣問道。文宣王慕仰致書。訊法華宗旨。基乃著法華義疏凡三卷。注遺教經。世敬仰其書為僧主。名重三吳。建武三年冬卒。壽八十三。
齊法安
生畢氏。東平人。魏司𨽻校尉軌之後也。七歲棄家去。依白馬寺慧光為童子。光以其精神秀出。為落髮。使誦書傳。性強記。奇俊之
【現代漢語翻譯】 現代漢語譯本
齊慧隆 出自成氏家族，是平陽人。年少時家境貧寒，學習沒有老師和朋友，但他卓然自悟。二十三歲時，開始出家為沙門（Śrāmaṇa，指佛教中的出家修行者）。僅僅十餘年，便能凝心於佛教教義，貫穿百家之說，學者們都尊崇他。宋太始年間，住在京師的何園寺。明帝請他住在湘宮，講解《成實論》（Tattvasiddhi-śāstra）。他創立了『實法斷結義』，以闡發先前的各種說法。負有盛名的士人有八百多人，汝南的周顒（Zhōu Yóng）評價他說：『隆公（Lóng Gōng）蕭灑疏朗，如同霜下的松樹。』永明八年去世，享年六十二歲。 齊慧基 出自錢塘呂氏家族。年幼時就聰慧過人。最初離家出走，依附祇洹寺（Jetavana-vihāra）的慧義（Huì Yì）為童子。到十五歲時，慧義為他啟請宋文帝（Sòng Wéndì）落髮。他立志刻苦，通曉經史。僧伽䟦摩（Saṃghavarman）從西域（Xīyù）來，慧義派慧基（Huì Jī）入室侍奉他，並前往蔡州（Càizhōu）受具足戒（upasampadā）。僧伽䟦摩說：『你應當在江東（Jiāngdōng）弘揚佛法，不可久留在京城。』於是他遊歷江淮（Jiānghuái）各地的講堂，精通《小品般若經》（Aṣṭasāhasrikā-prajñāpāramitā-sūtra）、《法華經》（Saddharma-puṇḍarīka-sūtra）、《思益梵天所問經》（Vimalakīrti-nirdeśa-sūtra）、《維摩詰經》（Vimalakīrti-nirdeśa-sūtra）、《金剛般若經》（Vajracchedikā-prajñāpāramitā-sūtra）、《勝鬘經》（Śrīmālādevī-siṃhanāda-sūtra）等經典。然而慧義喜愛他的純真美好，長期留他在京城，與他同住。慧義去世后，他回到錢塘，住在顯明寺（Xiǎnmíng Sì）。不久后，他離開浙江，隱居在會稽山陰（Kuàijī Shānyīn）的法華寺（Fǎhuá Sì）。學者有一千多人。宋太宗（Sòng Tàizōng）下詔徵召他，他因病婉拒。元徽（Yuánhuī）初年再次下詔，他不得已而行，途中在浙江（Zhèjiāng）發病，於是返回龜山（Guīshān）建立了寶林寺（Bǎolín Sì），開啟了普賢懺法（Samantabhadra-pranidhāna）。高士周顒（Zhōu Yóng）、劉瓛（Liú Huān）、張融（Zhāng Róng）都來向他請教。文宣王（Wénxuān Wáng）仰慕他，致書詢問《法華經》的宗旨。慧基於是撰寫了《法華義疏》（Fǎhuá Yìshū）三卷，註釋了《遺教經》（Yíjiào Jīng）。世人敬仰他的著作，視他為僧眾之主，名聲響徹三吳（Sānwú）。建武（Jiànwǔ）三年冬去世，享年八十三歲。 齊法安 姓畢（Bì），是東平（Dōngpíng）人，是魏司隸校尉（Wèi Sīlì Xiàowèi）畢軌（Bì Guǐ）的後代。七歲時離家出走，依附白馬寺（Báimǎ Sì）的慧光（Huì Guāng）為童子。慧光認為他精神秀異，便為他剃度，讓他誦讀經書。他天性記憶力強，才華出衆。
【English Translation】 English version
Qí Huìlóng Came from the Chéng family of Píngyáng. He was poor in his youth and learned without teachers or friends, yet he awakened on his own. At the age of twenty-three, he became a Śrāmaṇa (Buddhist monastic). In just over ten years, he concentrated his mind on the teachings of Buddhism, mastering various schools of thought, and scholars revered him. During the Tàishǐ period of the Sòng dynasty, he resided at Héyuán Temple in the capital. Emperor Míng requested him to stay at Xiānggōng and lecture on the Tattvasiddhi-śāstra (Treatise on the Establishment of Truth). He established the doctrine of 'severing bonds through real Dharma' to expound upon previous teachings. More than eight hundred renowned scholars gathered around him. Zhōu Yóng of Rǔnán commented, 'Master Lóng is elegant and refined, like a pine tree under frost.' He passed away in the eighth year of Yǒngmíng, at the age of sixty-two. Qí Huìjī Came from the Lǚ family of Qiántáng. He was exceptionally intelligent from a young age. He initially left home and became a novice under Huì Yì of Jetavana-vihāra (G祇洹寺). At the age of fifteen, Huì Yì requested Emperor Wéndì of Sòng to tonsure him. He was diligent and studious, mastering both scriptures and history. When Saṃghavarman (僧伽䟦摩) arrived from the Western Regions (Xīyù), Huì Yì sent Huì Jī to serve him in his chambers and to receive the full monastic precepts (upasampadā) in Càizhōu. Saṃghavarman said, 'You should propagate the Dharma in Jiāngdōng; you should not stay in the capital for long.' Thereupon, he traveled to various lecture halls in Jiānghuái, mastering scriptures such as the Aṣṭasāhasrikā-prajñāpāramitā-sūtra (小品般若經), the Saddharma-puṇḍarīka-sūtra (法華經), the Vimalakīrti-nirdeśa-sūtra (思益梵天所問經 and 維摩詰經), the Vajracchedikā-prajñāpāramitā-sūtra (金剛般若經), and the Śrīmālādevī-siṃhanāda-sūtra (勝鬘經). However, Huì Yì cherished his purity and goodness, keeping him in the capital for a long time, living together. After Huì Yì passed away, he returned to Qiántáng and resided at Xiǎnmíng Temple. Soon after, he left Zhèjiāng and secluded himself at Fǎhuá Temple in Kuàijī Shānyīn. He had over a thousand students. Emperor Tàizōng of Sòng issued an edict summoning him, but he declined due to illness. In the early years of Yuánhuī, another edict was issued, and he reluctantly set out. He fell ill in Zhèjiāng and returned to Guīshān, where he built Bǎolín Temple and initiated the Samantabhadra-pranidhāna (普賢懺法). High-ranking scholars such as Zhōu Yóng, Liú Huān, and Zhāng Róng all sought his teachings. Prince Wénxuān admired him and sent a letter inquiring about the essence of the Saddharma-puṇḍarīka-sūtra. Huì Jī then wrote the Fǎhuá Yìshū (Commentary on the Lotus Sutra) in three volumes and annotated the Yíjiào Jīng (Sūtra of the Buddha's Last Teaching). The world revered his writings, regarding him as the leader of the Sangha, and his reputation was renowned throughout Sānwú. He passed away in the winter of the third year of Jiànwǔ, at the age of eighty-three. Qí Fǎ'ān His surname was Bì, and he was from Dōngpíng, a descendant of Bì Guǐ, the Commandant of the Capital (Sīlì Xiàowèi) of the Wèi dynasty. At the age of seven, he left home and became a novice under Huì Guāng of Báimǎ Temple. Huì Guāng considered him to be exceptionally intelligent and had him tonsured, instructing him to recite scriptures. He had a strong memory and outstanding talent.
譽。聞一時。張永請斌公講。問都下少年。斌以安對。邀至使誦佛性義。諸書無底滯。永問年幾何。曰年十八。永嘆曰。昔扶風朱勃年十二。能誦書詠詩。未足多也。王僧䖍出鎮襄州。載與俱。遂游番禺。以涅槃義難攸公。攸愧服。讓其席。住二年。道化海上。還京師。講涅槃成實維摩。一時名士多從之。永泰元年沒。壽四十五。著凈名十地義疏高僧傳五卷。
齊僧印
生朱氏。壽春人。少沉厚。耐勞苦。棄家得度。從彭城曇度。受三論。又從廬山慧龍。受法華義。還京師止中興寺。大明中。徴君何默。請印為法匠。以大闡講席。聽者七百餘人。印學雖博涉。而偏嗜法華。故捉麈尾者。凡二百五十二遍。永明元年沒。壽六十五。
梁智秀者
生仇氏。京兆人。客寓建鄴。少棄家。依蔣山靈曜寺得度。善大小涅槃凈名般若諸經。以辯慧為一時師宗。天監三年卒。壽六十三。
梁道超
姓陸氏。吳郡著族。丞相敬風之六世也。祖昭尚書金部。父遵散騎常侍。超少以勤篤。與同郡慧安友善。游上京。時旻法師。講成實于靈基寺。咨仰之至。以夜系晝。每撫髀嘆曰。為爾漠漠生肇笑人。又聞龍光寺僧整受眾請開演。嘆曰。柰何以七尺軀。居人後耶。因禮誦求加被。令如旻。事載旻法師傳
【現代漢語翻譯】 現代漢語譯本： 他因此而聞名一時。張永請斌公講經，問及都城的年輕人如何。斌公以『安』來回答。張永邀請斌公到府上誦讀佛性義。斌公對各種經書沒有理解上的障礙。張永問他年齡幾何，斌公回答說十八歲。張永感嘆道：『過去扶風的朱勃十二歲就能誦書詠詩，（與斌公相比）還不足為奇。』王僧虔出鎮襄州，帶著斌公一同前往，於是斌公遊歷了番禺。他用《涅槃經》的義理詰難攸公，攸公感到慚愧而佩服，將自己的座位讓給了他。斌公在番禺住了兩年，用佛法教化了海上的人們。之後回到京師，講授《涅槃經》、《成實論》、《維摩詰經》，一時之間許多名士都跟隨他學習。永泰元年去世，享年四十五歲。著有《凈名十地義疏》、《高僧傳》五卷。
齊僧印： 俗家姓朱，是壽春人。他年輕時沉穩厚重，能吃苦耐勞。捨棄家庭出家，跟隨彭城的曇度學習《三論》，又跟隨廬山的慧龍學習《法華經》的義理。之後回到京師，住在中興寺。大明年間，何默徵召僧印為法匠，大力弘揚講席，聽眾有七百多人。僧印的學識雖然廣博，但特別喜歡《法華經》，所以拿著麈尾講經的次數，總共有二百五十二遍。永明元年去世，享年六十五歲。
梁智秀： 俗家姓仇，是京兆人，寄居在建鄴。年輕時捨棄家庭，依附蔣山靈曜寺出家。擅長《大涅槃經》、《小涅槃經》、《凈名經》、《般若經》等經典，以辯才和智慧成為一時的師表。天監三年去世，享年六十三歲。
梁道超： 俗家姓陸，是吳郡的顯赫家族，是丞相陸敬風的六世孫。祖父陸昭擔任尚書金部，父親陸遵擔任散騎常侍。道超從小就勤奮篤實，與同郡的慧安關係很好。他遊歷上京，當時旻法師在靈基寺講解《成實論》，道超非常仰慕他，以至於夜以繼日地學習。他常常拍著大腿感嘆說：『（我）像一片空曠的沙漠一樣，（而）生公（竺道生）在嘲笑我。』他又聽說龍光寺的僧整接受大眾的邀請開講佛法，感嘆道：『為什麼我要用這七尺之軀，落在別人後面呢？』於是他禮拜誦經，祈求佛菩薩加持，讓他像旻法師一樣。這件事記載在《旻法師傳》中。
【English Translation】 English version: He became famous for a time. Zhang Yong invited the monk Bin to lecture and asked about the young people in the capital. Monk Bin replied with 'An'. Zhang Yong invited Monk Bin to his residence to recite the meaning of Buddha-nature. Monk Bin had no obstacles in understanding various scriptures. Zhang Yong asked him how old he was, and Monk Bin replied that he was eighteen years old. Zhang Yong sighed and said, 'In the past, Zhu Bo of Fufeng was able to recite books and poems at the age of twelve, (compared to Monk Bin) it was not enough to be surprised.' Wang Sengqian went to Xiangzhou to take up his post, taking Monk Bin with him, so Monk Bin traveled to Panyu. He challenged You Gong with the meaning of the 'Nirvana Sutra', and You Gong felt ashamed and admired, giving his seat to him. Monk Bin lived in Panyu for two years, using the Dharma to teach the people on the sea. After that, he returned to the capital and lectured on the 'Nirvana Sutra' ('Nirvana Sutra'), 'Tattvasiddhi Shastra' ('成實論'), and 'Vimalakirti Sutra' ('維摩詰經'). For a time, many famous scholars followed him to study. He passed away in the first year of Yongtai, at the age of forty-five. He wrote 'Commentary on the Ten Stages of the Pure Name' ('凈名十地義疏') and 'Biographies of Eminent Monks' ('高僧傳') in five volumes.
The Qi Dynasty Monk Yin: His lay surname was Zhu, and he was from Shouchun. He was calm and steady in his youth, able to endure hardship. He abandoned his family to become a monk, following Tan Du of Pengcheng to study the 'Three Treatises' ('三論'), and then following Hui Long of Lushan to study the meaning of the 'Lotus Sutra' ('法華經'). After that, he returned to the capital and lived in Zhongxing Temple. During the Daming period, He Mo summoned Monk Yin to be a Dharma master, vigorously promoting lectures, with more than seven hundred listeners. Although Monk Yin's knowledge was broad, he especially liked the 'Lotus Sutra', so the number of times he held the horsetail whisk (麈尾) to lecture was a total of two hundred and fifty-two times. He passed away in the first year of Yongming, at the age of sixty-five.
The Liang Dynasty Zhi Xiu: His lay surname was Qiu, and he was from Jingzhao, residing in Jianye. He abandoned his family at a young age and became a monk at Lingyao Temple on Jiang Mountain. He was good at various scriptures such as the 'Great Nirvana Sutra' ('大涅槃經'), 'Small Nirvana Sutra' ('小涅槃經'), 'Vimalakirti Sutra' ('凈名經'), and 'Prajna Sutra' ('般若經'), becoming a teacher of the time with his eloquence and wisdom. He passed away in the third year of Tianjian, at the age of sixty-three.
Liang Dynasty Dao Chao: His lay surname was Lu, and he was from a prominent family in Wujun, the sixth-generation descendant of Prime Minister Lu Jingfeng. His grandfather Lu Zhao served as Shangshu Jinbu (尚書金部), and his father Lu Zun served as Sanqi Changshi (散騎常侍). Dao Chao was diligent and sincere from a young age, and had a good relationship with Hui An from the same county. He traveled to the capital, and at that time, Dharma Master Min was lecturing on the 'Tattvasiddhi Shastra' ('成實論') at Lingji Temple. Dao Chao admired him so much that he studied day and night. He often patted his thigh and sighed, '(I) am like a vast desert, (while) Master Sheng (Zhu Daosheng) is laughing at me.' He also heard that Monk Zheng of Longguang Temple accepted the invitation of the public to give lectures, and sighed, 'Why should I use this seven-foot body to fall behind others?' So he worshiped and recited scriptures, praying for the blessings of the Buddhas and Bodhisattvas, so that he could be like Dharma Master Min. This matter is recorded in the 'Biography of Dharma Master Min' ('旻法師傳').
。頃之果若有所得。獨語獨笑。負氣凌俗。及乎解析疑伏。每無遺逸。若遇機臨敵。求相擊抗靡不應躡。同寺道賁。齒臘微長。雖隨眾同學。而性殊怠墮。他日謂超曰。我與卿優劣何如。超盱衡嘯傲而已。所居墳典擁膝。屏絕賓伴。塵埃滿屋。蟋蟀鳴壁。中書郎里人張率咄曰。安能對此而無忤耶。答曰。吾政以此為樂耳。時人高其放達。平三十六。以天監初卒。慧安卒于湘宮寺。僅三十二。嗚呼二人者。志同學同出處同。而壽亦差同。惜哉。
梁慧琳者
馬氏子。扶風郡人。年十六。師事荊州竹林寺道馨。入湘山嶽麓習禪觀。詣彭城。受僧淵成實論。還荊州為僧主。化行荊楚間。天監三年沒。壽七十四。令露骸松下。弟子不忍。
梁僧盛者
生何氏。建鄴人。少為沙門。聰敏絕人。解經論。有高行。頗工文章。為公卿所敬。天監中卒。壽五十。
梁僧韶
姓王氏。齊國高安人。宋元徽初。居京邑之建元寺。閑房自守。不妄交遊。齊受禪。始事講說。毗曇之學。流化海內。齊文惠竟陵王。雅相欽禮。清河崔惠北面咨承。天監三年。終於所住寺。春秋五十有八。建元間。法亮法朗兄弟也。吳興武康沈氏亮。履行高潔。經學修明。詔住藥王寺。朗集註涅槃。並卒于天監中。
梁
【現代漢語翻譯】 現代漢語譯本：不久之後，僧超好像有所領悟，常常獨自說話獨自發笑，表現出傲視世俗的樣子。等到他解析疑難之處時，沒有絲毫遺漏。就像面對戰機臨敵，尋求對抗一樣，沒有不應驗的。同寺的道賁（人名），年齡稍長，雖然跟大家一起學習，但天性比較懶惰。有一天，他對僧超說：『我與你相比，誰更優秀？』僧超只是抬頭看著他，長嘯一聲而已。他所居住的地方，堆滿了經書典籍，謝絕賓客來訪，屋裡滿是灰塵，蟋蟀在墻壁上鳴叫。中書郎，同鄉人張率（官名、人名）責備他說：『怎麼能面對這種情況而無動於衷呢？』僧超回答說：『我正是以此為樂啊。』當時的人認為他很放達。僧超三十六歲時，在天監初年去世。慧安（人名）在湘宮寺去世，年僅三十二歲。唉，這兩個人，志向相同，學習相同，出處相同，而壽命也大致相同，可惜啊。 梁慧琳（人名）是馬氏的兒子，扶風郡人。十六歲時，拜荊州竹林寺的道馨（人名）為師。到湘山嶽麓學習禪觀。前往彭城，學習僧淵（人名）的《成實論》。回到荊州擔任僧主，教化在荊楚一帶盛行。天監三年去世，享年七十四歲。他要求將遺骸暴露在松樹下，但弟子們不忍心。 梁僧盛（人名），俗姓何氏，建鄴人。年少時出家為僧，非常聰明。精通經論，品行高尚，擅長文章，受到公卿的尊敬。天監年間去世，享年五十歲。 梁僧韶（人名），俗姓王氏，齊國高安人。宋元徽初年，居住在京城的建元寺。獨自居住在安靜的房間里，不隨便與人交往。齊朝接受禪讓后，他開始講說毗曇之學，流傳教化到全國各地。齊文惠竟陵王（人名、爵位）非常敬重他。清河崔惠（人名）以弟子之禮向他請教。天監三年，在所居住的寺廟去世，享年五十八歲。建元年間，法亮（人名）和法朗（人名）是兄弟。吳興武康人沈氏法亮（人名），品行高潔，經學修明，被詔令居住在藥王寺。法朗（人名）集註《涅槃經》，他們都死於天監年間。
【English Translation】 English version: Soon after, it seemed that Monk Chao had gained some insight, often talking and laughing to himself, displaying an attitude of looking down upon the world. When it came to resolving doubts, he left nothing out. Just like facing an enemy aircraft, seeking confrontation, there was nothing that didn't come to pass. Dao Ben (person's name) of the same temple, was slightly older. Although he studied with everyone, he was naturally lazy. One day, he said to Chao: 'Compared to you, who is better?' Chao simply looked up at him and let out a long whistle. The place where he lived was piled high with scriptures and books, refusing guests, the house was full of dust, and crickets chirped on the walls. Zhang Shuai (official title, person's name), a fellow villager and Zhongshulang (official title), rebuked him, saying: 'How can you be indifferent to this situation?' Chao replied: 'I find joy in this.' People at the time thought he was very uninhibited. Monk Chao died at the age of thirty-six, in the early years of Tianjian. Hui An (person's name) died at Xiang Gong Temple, at the young age of thirty-two. Alas, these two people, had the same aspirations, the same studies, the same origins, and their lifespans were also roughly the same, what a pity. Liang Hui Lin (person's name) was the son of the Ma family, from Fufeng Prefecture. At the age of sixteen, he became a disciple of Dao Xin (person's name) of Zhulin Temple in Jingzhou. He went to Xiangshan Yuelu to study Chan contemplation. He went to Pengcheng to study the Chengshi Lun (Treatise on the Establishment of Truth) of Monk Yuan (person's name). Returning to Jingzhou, he became the head of the monks, and his teachings flourished in the Jingchu area. He died in the third year of Tianjian, at the age of seventy-four. He requested that his remains be exposed under a pine tree, but his disciples couldn't bear to do so. Liang Seng Sheng (person's name), whose lay surname was He, was from Jianye. He became a monk at a young age and was exceptionally intelligent. He was well-versed in scriptures and treatises, had noble conduct, and was skilled in writing, and was respected by high officials. He died during the Tianjian period, at the age of fifty. Liang Seng Shao (person's name), whose lay surname was Wang, was from Gaoan in Qi State. In the early years of the Yuanhui period of the Song dynasty, he lived in Jianyuan Temple in the capital. He lived alone in a quiet room, and did not casually associate with others. After the Qi dynasty received the abdication, he began to lecture on the Abhidharma teachings, spreading them throughout the country. Prince Wenhui of Jingling (person's name, title) of the Qi dynasty greatly respected him. Cui Hui (person's name) of Qinghe consulted him as a disciple. In the third year of Tianjian, he died in the temple where he lived, at the age of fifty-eight. During the Jianyuan period, Fa Liang (person's name) and Fa Lang (person's name) were brothers. Shen Shi Fa Liang (person's name) of Wukang in Wuxing, had noble conduct and was well-versed in scriptures, and was ordered to live in Yaowang Temple. Fa Lang (person's name) compiled notes on the Nirvana Sutra, and they both died during the Tianjian period.
僧密
未詳氏族。幼出家于安樂鄉。蚤負令聲。然終以其見聞未廣。將事遊方。請于其師。而不之許也。乃竟遁去。從道明沙門受業。泰始初。濟江。住莊嚴寺。其器望風儀。深沉詳正。不以利害嬰心。雖同居。未有測其量者。時人以方之法汰。雖兼講眾經。而專志成實。然自以其學力。所至恃材使氣。少所推挹。或構其短於竟陵王。密弗自辯。遂受擯淮南擁笈。而與俱者三十餘人。天監四年卒。七十有三矣。
梁智欣
丹陽建康潘氏子。幼聦警。世之瑣屑事。經耳不忘。年七八歲。入棲靜寺。正值上講。聞十二因緣義。曰生死輪轉無有窮已。便慨然。即其寺就僧審禪師求出家。博學好習鄙事。師謂之曰。觀汝若非率爾者。而所玩非奧遠何也。答曰。正欲廣其節目耳。受具后。從東安寺道猛。聽成實論。才四遍。結帙而返。及至講說。文義精悉。四眾推服。聽者八百餘人。永明末。太子數幸東田。攜諸內侍。亟經過其寺。欣厭之。因謝病鐘山。居宋熙寺。絕不與富貴者游往。天監五年卒。壽六十一。葬山中。
梁法令
董姓。未詳何許人。寓建康。少出家。住定林上寺。好學經論。多所通達。善涅槃大小品。尤精法華阿毗曇心。其講則先標綱要。旋析條流。言約指遠。馳名京邑。且常
【現代漢語翻譯】 現代漢語譯本 僧密
生平事蹟不詳。年幼時在安樂鄉出家，早年就享有美名。然而，他始終認為自己的見聞不夠廣博，打算四處遊歷，為此向他的師父請求，但沒有得到允許。於是他最終還是離開了，跟隨道明沙門學習。泰始初年，他渡過長江，住在莊嚴寺。他的器宇風度和儀表，深沉而穩重端正，不把利益得失放在心上。雖然與他同住，也沒有人能測度他的度量。當時的人把他比作法汰（Fata）。他雖然兼講多種經典，但專心致力於《成實論》。然而，他自恃學力，所到之處依仗才華，很少推崇別人。有人在竟陵王（Jingling Wang）面前構陷他的缺點，僧密（Sengmi）不為自己辯解，於是被驅逐到淮南，帶著經書離開，與他一同離開的有三十多人。天監四年去世，享年七十三歲。
梁智欣
是丹陽建康人，姓潘。從小就聰明機警，世俗瑣事，聽過就不會忘記。七八歲時，進入棲靜寺，正趕上寺里講經，聽到十二因緣的道理，說生死輪迴沒有窮盡，便感慨不已，就在棲靜寺跟隨僧審禪師（Sengshen Chanshi）請求出家。他博學好習鄙事，他的師父對他說：『看你好像不是一個輕率的人，但你所玩味的都不是深奧的東西，這是為什麼呢？』他回答說：『我正是想要擴充套件它的條目罷了。』受具足戒后，跟隨東安寺的道猛（Daomeng）聽講《成實論》，才聽了四遍，就整理好書本返回。等到他開始講說時，文義精深詳盡，四眾都推崇佩服。聽講的人有八百多人。永明末年，太子多次駕臨東田，帶著眾多內侍，經常經過他的寺廟。智欣（Zhixin）對此感到厭惡，於是託病住在鐘山，住在宋熙寺，絕不與富貴之人交往。天監五年去世，享年六十一歲，葬在山中。
梁法令
姓董，不清楚是哪裡人，住在建康。年少時出家，住在定林上寺。喜歡學習經論，通達很多經典。擅長《涅槃經》的大小品，尤其精通《法華經》和《阿毗曇心論》。他講經時，先標出綱要，然後分析條理，言語簡練而意旨深遠，在京城一帶很有名氣，而且經常……
【English Translation】 English version Sengmi
His clan is unknown. He became a monk at a young age in Anle Township. He gained a good reputation early on. However, he always felt that his knowledge and experience were not broad enough, and he intended to travel around. He asked his teacher for permission, but it was not granted. So he eventually left and studied with the monk Daoming. At the beginning of the Taishi era, he crossed the Yangtze River and lived in Zhuangyan Temple. His demeanor and appearance were profound, composed, and upright. He did not let personal gain or loss affect his mind. Although he lived with others, no one could fathom his measure. At that time, people compared him to Fata (Fata). Although he lectured on many scriptures, he was dedicated to the Satyasiddhi Shastra. However, relying on his learning, he depended on his talent and was often arrogant, rarely respecting others. Someone slandered him to Prince Jingling (Jingling Wang), but Sengmi (Sengmi) did not defend himself. As a result, he was banished to Huainan, taking his scriptures with him, along with more than thirty others. He died in the fourth year of the Tianjian era at the age of seventy-three.
Liang Zhixin
He was a son of the Pan family from Jiankang, Danyang. He was intelligent and alert from a young age. He never forgot trivial matters of the world after hearing them. At the age of seven or eight, he entered Qijing Temple. He happened to hear a lecture on the doctrine of the Twelve Nidanas, which stated that the cycle of birth and death is endless. He was deeply moved and immediately asked the Chan master Sengshen (Sengshen Chanshi) at the temple to become a monk. He was learned and liked to study humble matters. His teacher said to him, 'Judging by you, you don't seem to be a frivolous person, but why do you indulge in things that are not profound?' He replied, 'I just want to broaden its scope.' After receiving the full precepts, he followed Daomeng (Daomeng) of Dong'an Temple to listen to the Satyasiddhi Shastra. After only listening to it four times, he packed up his books and returned. When he began to lecture, his explanations were precise and detailed, and the four assemblies admired and respected him. More than eight hundred people listened to his lectures. At the end of the Yongming era, the Crown Prince often visited Dongtian, bringing many eunuchs with him, and frequently passed by his temple. Zhixin (Zhixin) disliked this and pretended to be ill and lived in Zhongshan, residing in Songxi Temple. He never associated with the wealthy and powerful. He died in the fifth year of the Tianjian era at the age of sixty-one and was buried in the mountains.
Liang Faling
His surname was Dong, and his origin is unknown. He lived in Jiankang. He became a monk at a young age and lived in Dinglin Upper Temple. He loved to study scriptures and treatises and was well-versed in many of them. He was skilled in both the large and small sections of the Nirvana Sutra, and especially proficient in the Lotus Sutra and the Abhidharmahrdaya. When he lectured, he first outlined the main points and then analyzed the details. His words were concise and his meaning far-reaching, making him famous in the capital. Moreover, he often…
禪燕。以觀心體。而動嬰疾瘵。事亦廢損。每自訟。先身執相分別。起諸違害。今獲斯報。自是足不下山三十三載。清凈調和。隨順梵行。仍課大品一部以袪封滯。天監五年卒。壽六十有九。
慧泰慧纂同所住寺。俱以學聞。泰篤勤禪智。纂心性清率。皆有國士風。
梁智順
出徐氏。瑯耶臨沂人。年十五。事鐘山智度為沙門。少穎異。博通群經。尤精涅槃成實。門徒數百。嘗罹俗事所折困。而順無易所守。竟陵文宣王厚遇之。延居冶城寺。司空徐孝嗣高其行。師承之。及東昏不德誅孝嗣。孝嗣子緄。賴順營護而免。嘗夜有盜。而使令者獲之。順留密室中。黎明遺以金帛而導之善。乃遣去。游禹穴。寓雲門。名振江左。而神情肅物。見者懼焉。天監中卒。壽六十。臨終遣弟子露骸以施禽鳥。門人窆之寺側。
梁法護
姓張。東平人。年始十三。善於草穎。其師道邕亦有清譽。嘗撫其首曰。汝意氣如此。必能振起遺法。既受具。仍遭父喪。房居四載。不與法席。宋孝建中。至都住建元寺。常講毗曇。言去浮華。趣通文理。從之者百有餘人。齊竟陵。於法靈寺建豎義齋。以護為標領。所交皆名輩。齊侍中陳留阮韜。光祿阮晦。中書侍郎汝南周顒。並虛心禮待。天監六年。卒于所住寺。享年
【現代漢語翻譯】 現代漢語譯本：禪燕（Chan Yan），通過觀察心性本體來修行，但卻引發了疾病。事務也因此荒廢。他常常責備自己，認為前世執著于表象和分別，產生了各種違背和損害，今生才遭受這樣的報應。於是，他發誓三十三年不下山，保持清凈調和，遵循梵行，並每天誦讀《大品般若經》一部，以消除內心的滯礙。天監五年圓寂，享年六十九歲。
慧泰（Hui Tai）和慧纂（Hui Zuan）住在同一座寺廟，都以學識聞名。慧泰篤實勤奮，擅長禪定和智慧；慧纂心性清凈率真。他們都具有國士的風範。
梁朝的智順（Zhi Shun）
智順，俗姓徐，是瑯耶郡臨沂縣人。十五歲時，跟隨鐘山的智度（Zhi Du）出家為沙門。他從小就聰穎過人，廣泛通曉各種經典，尤其精通《涅槃經》和《成實論》。門徒有數百人。他曾經遭受世俗事務的困擾，但智順始終堅守自己的原則。竟陵文宣王對他非常器重，請他住在冶城寺。司空徐孝嗣（Xu Xiaosi）敬佩他的品行，以師禮待之。等到東昏侯無道，誅殺了徐孝嗣，徐孝嗣的兒子徐緄（Xu Kun）依靠智順的保護才得以倖免。曾經有盜賊夜裡行竊，被智順的使令抓獲。智順將盜賊留在密室中，天亮時送給他金銀綢緞，並引導他向善，然後才放他離開。他遊歷禹穴，居住在雲門寺，名聲震動江左。他的神情嚴肅，令人敬畏。天監年間圓寂，享年六十歲。臨終前，他囑咐弟子將他的遺體暴露在荒野，施捨給禽鳥。門人將他安葬在寺廟旁邊。
梁朝的法護（Fa Hu）
法護，俗姓張，是東平郡人。十三歲時，就擅長書法。他的老師道邕（Dao Yong）也享有清譽。道邕曾經撫摸著他的頭說：『你的意氣如此，將來必定能夠振興佛法。』他受具足戒后，又遭遇父親去世，在家守喪四年，不參與寺廟的法事活動。宋孝建年間，他來到都城，住在建元寺。他經常講解《毗曇》，言辭去除浮華，旨趣通達文理，跟隨他學習的人有一百多人。齊竟陵王在法靈寺建立義齋，以法護為首領。交往的人都是名流。齊朝的侍中陳留人阮韜（Ruan Tao）、光祿大夫阮晦（Ruan Hui）、中書侍郎汝南人周顒（Zhou Yong），都虛心以禮相待。天監六年，在所住的寺廟圓寂，享年......
【English Translation】 English version: Chan Yan, practiced by observing the essence of the mind, but it triggered illness. Affairs were also neglected as a result. He often blamed himself, believing that in his previous life, he was attached to appearances and distinctions, causing various violations and harms, and that he was now suffering such retribution. Therefore, he vowed not to descend the mountain for thirty-three years, maintaining purity and harmony, following the Brahmacarya, and reciting the Mahaprajnaparamita Sutra every day to eliminate the stagnation in his heart. He passed away in the fifth year of the Tianjian era, at the age of sixty-nine.
Hui Tai and Hui Zuan lived in the same temple and were both known for their learning. Hui Tai was earnest and diligent, skilled in both meditation and wisdom; Hui Zuan's mind was pure and straightforward. They both had the demeanor of national scholars.
Zhi Shun of the Liang Dynasty
Zhi Shun, whose secular surname was Xu, was from Lin Yi County in Langye Commandery. At the age of fifteen, he became a Shramana under Zhi Du of Zhongshan. From a young age, he was intelligent and knowledgeable, widely versed in various scriptures, especially proficient in the Nirvana Sutra and the Tattvasiddhi Shastra. He had hundreds of disciples. He once suffered from the troubles of worldly affairs, but Zhi Shun always adhered to his principles. Prince Wenxuan of Jingling highly valued him and invited him to live in Yecheng Temple. Sikong Xu Xiaosi admired his conduct and treated him with the respect of a teacher. When Emperor Dong Hun was tyrannical and killed Xu Xiaosi, Xu Xiaosi's son, Xu Kun, was spared thanks to Zhi Shun's protection. Once, a thief broke in at night and was caught by Zhi Shun's servants. Zhi Shun kept the thief in a secret room, and at dawn, he gave him gold and silk and guided him to do good before letting him leave. He traveled to Yu Cave and resided in Yunmen Temple, his reputation shaking Jiangzuo. His expression was solemn, inspiring awe in those who saw him. He passed away during the Tianjian era, at the age of sixty. Before his death, he instructed his disciples to expose his body in the wilderness to be given to birds. His disciples buried him next to the temple.
Fa Hu of the Liang Dynasty
Fa Hu, whose secular surname was Zhang, was from Dongping Commandery. At the age of thirteen, he was skilled in calligraphy. His teacher, Dao Yong, also enjoyed a good reputation. Dao Yong once stroked his head and said, 'With your spirit, you will surely be able to revive the lost Dharma.' After receiving the full precepts, he encountered the death of his father and stayed at home for four years, not participating in the temple's Dharma activities. During the Xiaojian era of the Song Dynasty, he came to the capital and lived in Jianyuan Temple. He often lectured on the Abhidharma, his words removing superficiality and his meaning reaching the principles of the text. More than a hundred people followed him to study. Prince Jingling of the Qi Dynasty established the Righteous Assembly at Faling Temple, with Fa Hu as the leader. Those who associated with him were all famous figures. Ruan Tao of Chenliu, the attendant in the Qi Dynasty, Ruan Hui, the Guanglu doctor, and Zhou Yong of Runan, the secretary of the Ministry of Personnel, all treated him with humility and respect. In the sixth year of the Tianjian era, he passed away in the temple where he lived, at the age of...
六十九。於時新安寺志遠。天寶寺僧達。並勤學守志。不務講說。好修福業。
梁寶亮
出徐氏。其先東莞胄族。避晉亂。徙東萊惤縣。亮年十二。從青州道明師為沙門。明義學。高於世。亮精勤有日新之功。及受具。欲留以報訓育。明謂曰。沙門異俗。以宣通為理。豈可留滯愛網。使吾道不東乎。亮感悟。游京師。止中興寺。袁粲見而異之。與明書。其略曰。頻見亮公非常人也。比日聞所未聞。不覺歲之將暮。然珠生合浦。魏人取以照車。璧在邯鄲。秦王請以華國。天下之寶。宜與天下共之。非覆上人所得專也。自是名益著。親亡。路阻不能歸。因屏居卻掃。竟陵文宣王躬臨。亮不得已而應王請。結菩薩四部因緣。復移靈味寺。講學盛于京邑。弟子三十人。亮英氣逼人。詞鋒錯逸。或有蔽于理者。亮釋之莫不渙然。天監八年。上詔著涅槃義疏十萬余言。上為之序。后十月卒于靈味寺。壽六十六。葬于鐘山之南。
梁法通
出褚氏。河南陽翟人。晉安東將軍[((素-糸)*力)/石]之後也。齠齔中而器量英發。年十二為沙門。博觀三藏。而尤深於方等大品法華。學徒千里畢集。游京師。初止莊嚴。后居定林上寺。學者亦向風而至。齊竟陵文宣王。宰輔文獻王。皆慕德焉。謝舉陸果張孝秀
【現代漢語翻譯】 現代漢語譯本 六十九。當時新安寺的志遠，天寶寺的僧達，都勤奮好學，堅守志向，不致力于講經說法，而是喜歡修行福業。
梁寶亮
出自徐氏家族。他的祖先是東莞的顯貴家族，爲了躲避晉朝的戰亂，遷徙到東萊惤縣。寶亮十二歲時，跟隨青州的道明法師出家為僧。道明精通義學，學識高於世人。寶亮精進勤勉，每天都有新的進步。等到受具足戒后，想要留下來報答道明的教誨之恩。道明對他說：『沙門與世俗之人不同，以宣揚佛法為己任。怎麼可以留戀於此，被情愛的羅網束縛，使得我的佛法不能東傳呢？』寶亮深受感動，於是遊學京師，住在中興寺。袁粲見到他后，覺得他與衆不同，寫信給道明，信中大意是：『我多次見到寶亮法師，覺得他不是一般人。近來聽聞了很多以前從未聽聞的道理，不知不覺一年都要過去了。然而珍珠產于合浦，魏國人用它來照亮車子；美玉產于邯鄲，秦王請求用它來美化國家。天下的寶物，應該與天下人共同擁有，不能再是上人您一個人所獨佔的了。』從此以後，寶亮的名聲更加顯赫。父母去世后，因為道路阻隔不能回家，於是隱居起來，閉門謝客。竟陵文宣王親自拜訪，寶亮不得已才答應了文宣王的請求，結下了菩薩四部眾的因緣。後來又移居到靈味寺，講學之風盛行於京城。弟子有三十人。寶亮英氣逼人，辯才無礙，即使有人被義理所迷惑，寶亮一解釋，沒有不豁然開朗的。天監八年，皇上下詔讓他撰寫《涅槃義疏》，有十萬多字。皇上親自為之作序。後來在十月去世于靈味寺，享年六十六歲，安葬在鐘山之南。
梁法通
出自褚氏家族，是河南陽翟人，晉朝安東將軍褚[((素-糸)*力)/石]的後代。從小就器宇不凡，氣度英發。十二歲時出家為僧，廣泛閱讀三藏經典，尤其精通《方等經》、《大品般若經》和《法華經》。學徒從千里之外聚集而來。遊學京師，最初住在莊嚴寺，後來住在定林上寺。學者們也聞風而至。齊竟陵文宣王、宰輔文獻王，都仰慕他的德行。謝舉、陸果、張孝秀...
【English Translation】 English version Sixty-nine. At that time, Zhiyuan of Xin'an Monastery and Sengda of Tianbao Monastery were both diligent in learning and upholding their aspirations, not focusing on lecturing and preaching, but rather on cultivating meritorious deeds.
Liang Baoliang
Came from the Xu family. His ancestors were a prominent clan in Dongguan. To avoid the chaos of the Jin Dynasty, they moved to Han County in Donglai. At the age of twelve, Baoliang became a monk under the tutelage of Dharma Master Daoming of Qingzhou. Daoming was well-versed in the study of meaning (義學, Yixue), surpassing others in the world. Baoliang was diligent and made daily progress. When he received the full precepts (具足戒, juzu jie), he wanted to stay to repay Daoming's teaching grace. Daoming said to him, 'A Shramana (沙門, Shamen) is different from ordinary people, taking the propagation of the Dharma as their duty. How can you linger here, bound by the net of love, causing my Dharma not to spread eastward?' Baoliang was deeply moved and traveled to the capital, staying at Zhongxing Monastery. Yuan Can saw him and found him extraordinary, writing a letter to Daoming, the gist of which was: 'I have seen Dharma Master Baoliang many times and feel that he is not an ordinary person. Recently, I have heard many principles that I have never heard before, and before I knew it, a year was about to pass. However, pearls are produced in Hepu, and the people of Wei used them to illuminate their carriages; jade is in Handan, and the King of Qin requested it to beautify the country. The treasures of the world should be shared by all, and should no longer be monopolized by the Superior One (上人, Shangren).' From then on, Baoliang's reputation became even more prominent. After his parents passed away, he could not return home due to road obstructions, so he lived in seclusion, closing his doors to guests. Prince Wenxuan of Jingling personally visited, and Baoliang reluctantly agreed to the Prince's request, forming a connection with the fourfold assembly of Bodhisattvas (菩薩四部眾, Pusa sibuzhong). Later, he moved to Lingwei Monastery, and the practice of lecturing flourished in the capital. He had thirty disciples. Baoliang's heroic spirit was compelling, and his eloquence was unrestrained. If anyone was obscured by the principles, Baoliang's explanation would make them understand clearly. In the eighth year of Tianjian, the Emperor issued an edict ordering him to write the 'Nirvana Commentary' (涅槃義疏, Niepan Yishu), which was more than 100,000 words long. The Emperor personally wrote a preface for it. Later, he passed away in Lingwei Monastery in October, at the age of sixty-six, and was buried south of Zhongshan.
Liang Fatong
Came from the Chu family, a native of Yangdi in Henan, a descendant of Chu [((素-糸)*力)/石] (Chu Li), the General Who Pacifies the East (安東將軍, Andong Jiangjun) of the Jin Dynasty. From a young age, he possessed extraordinary talent and an outstanding demeanor. At the age of twelve, he became a monk, extensively reading the Three Baskets (三藏, Sanzang) of scriptures, and was particularly proficient in the Vaipulya Sutra (方等經, Fangdeng jing), the Large Section Prajna Sutra (大品般若經, Dapin banruo jing), and the Lotus Sutra (法華經, Fahua jing). Disciples gathered from thousands of miles away. He traveled to the capital, initially staying at Zhuangyan Monastery, and later residing at Dinglin Upper Monastery. Scholars also came attracted by his reputation. Prince Wenxuan of Jingling of the Qi Dynasty, and the chief minister Prince Wenxian, both admired his virtue. Xie Ju, Lu Guo, Zhang Xiaoxiu...
。躬造之而受戒法。黑白弟子千餘人。居鐘山三十餘年。精修禪誦。天監中沒。壽七十。
梁慧集
出錢氏。吳興人。年十八。棄家入會稽。師事慧基。性質而不華。精於毗曇。學者服膺。天監中卒。壽六十。有毗曇疏義十萬余言。行於世云。
梁僧詢
姓明。太子中庶山賓之猶子也。始成童。常聽山賓共客談論。追領往復。了無遺謬。賓撫其首。以為當起吾宗。其父奉伯。篤信大教。年十二。因令于奉城寺出家。為僧辯律師弟子。辯性廉直。戒品冰嚴。精進自持。常講十誦。詢后居冶城寺。從光宅法雲。咨稟經論。歷耳涉目。略無忘失。每覆述。如瓶瀉。散帶伽藍。不營雜務。時人嘉之。凡所見聞悉為記注。同學門友莫不傳寫。天監十六年卒。壽三十五。時有道遂道標。既同爲海陵人。又於法云同受業。
梁曇裴
出王氏。會稽剡人。少棄家。事慧基。洞明方等深經。善莊老儒墨之書。遊方考究經典疑義。還鄉居法華臺寺。學徒甚盛。裴神情秀朗。辭吐韻勝。如風行川流。聲華于當時藉甚。衡陽孝王元簡。及廬江何胤。皆師事之。張融周顒並從其游。天監中卒。壽七十。同時有沙門明慶者。餘姚人。戒行明白。而蘊藉尤甚。
梁僧若
僧璩之兄子也。璩見前傳。
【現代漢語翻譯】 現代漢語譯本：親自前往受持戒法，有黑衣白衣弟子一千多人。在鐘山居住三十多年，精勤修習禪定和誦經，天監年間去世，享年七十歲。
梁慧集
俗家姓錢，是吳興人。十八歲時，捨棄家庭到會稽，師從慧基。秉性樸實而不浮華，精通《毗曇》（Abhidharma，佛教論藏），學者們都很信服他。天監年間去世，享年六十歲。著有《毗曇疏義》十萬餘字，流傳於世。
梁僧詢
俗姓明，是太子中庶山賓的侄孫。剛成年時，常聽山賓與客人談論，追問領會，沒有遺漏錯誤。山賓撫摸他的頭，認為他將來能光大自己的宗族。他的父親明奉伯，篤信佛教。十二歲時，就讓他到奉城寺出家，做僧辯律師的弟子。僧辯秉性廉潔正直，戒律品行像冰一樣嚴謹，精進自持，常講《十誦律》。僧詢後來住在冶城寺，跟隨光宅法雲，請教經論，凡是聽過看過的，幾乎沒有忘記的。每次複述，就像瓶子倒水一樣流暢。他散淡地生活在伽藍（Samgharama，僧院），不經營雜務，當時的人都很讚賞他。凡是所見所聞都記錄下來，同學朋友們沒有不傳抄的。天監十六年去世，享年三十五歲。當時有道遂、道標，既是海陵人，又在法雲處一同學習。
梁曇裴
俗家姓王，是會稽剡縣人。年少時捨棄家庭，師從慧基，精通《方等經》（Vaipulya Sutra，大乘經典），擅長莊周、老子、儒家、墨家的著作。遊歷各地考究經典中的疑難問題，回鄉后住在法華臺寺，學生很多。曇裴神情秀美開朗，言辭吐納富有韻味，像風行水流一樣自然流暢，名聲在當時非常顯赫。衡陽孝王元簡和廬江何胤都向他學習，張融、周顒都跟隨他遊學。天監年間去世，享年七十歲。同時代的沙門明慶，是餘姚人，戒行清凈明白，而且內涵修養尤其深厚。
梁僧若
是僧璩的侄子。僧璩的事蹟見前傳。
【English Translation】 English version: He personally went to receive the precepts, and had more than a thousand disciples, both lay and ordained. He lived in Zhongshan (Mount Zhong) for more than thirty years, diligently practicing meditation and chanting scriptures. He passed away during the Tianjian era, at the age of seventy.
Liang Huiji
His lay surname was Qian, and he was a native of Wuxing. At the age of eighteen, he left his family and went to Kuaiji, where he studied under Huiji. He was simple and unpretentious, and was well-versed in the Abhidharma (Buddhist philosophical treatises). Scholars admired him. He passed away during the Tianjian era, at the age of sixty. He wrote a commentary on the Abhidharma, consisting of more than 100,000 words, which circulated in the world.
Liang Sengxun
His lay surname was Ming, and he was the grand-nephew of Shanbin, a court gentleman of the Crown Prince. From a young age, he often listened to Shanbin discussing with guests, and he was able to follow the discussions and understand them without any mistakes. Shanbin stroked his head, believing that he would carry on his family's legacy. His father, Ming Fengbo, was a devout Buddhist. At the age of twelve, he was sent to Fengcheng Temple to become a monk, and he became a disciple of the Vinaya master Sengbian. Sengbian was upright and honest, and his observance of the precepts was as strict as ice. He was diligent and self-disciplined, and often lectured on the Ten Recitation Vinaya. Sengxun later lived in Yecheng Temple, where he studied the scriptures and treatises under Guangzhai Fayun. He never forgot anything he heard or saw. Every time he repeated what he had learned, it flowed like water from a bottle. He lived a simple life in the Sangharama (monastery), and did not engage in worldly affairs. People at the time praised him. He recorded everything he saw and heard, and his classmates and friends all copied his notes. He passed away in the sixteenth year of the Tianjian era, at the age of thirty-five. At that time, there were Daosui and Daobiao, who were both from Hailing and studied together under Fayun.
Liang Tanpei
His lay surname was Wang, and he was a native of Shan County in Kuaiji. He left his family at a young age and studied under Huiji, becoming well-versed in the Vaipulya Sutras (Mahayana scriptures). He was also skilled in the writings of Zhuang Zhou, Laozi, the Confucians, and the Mohists. He traveled around to study the difficult points in the scriptures, and then returned to his hometown and lived in the Fahuatai Temple. He had many students. Tanpei was handsome and intelligent, and his speech was elegant and refined, like the wind blowing through a river. His reputation was very high at the time. Prince Yuanjian of Hengyang and He Yin of Lujiang both studied under him, and Zhang Rong and Zhou Yong both traveled with him. He passed away during the Tianjian era, at the age of seventy. At the same time, there was the monk Mingqing, who was a native of Yuyao. His observance of the precepts was clear and pure, and his inner cultivation was especially profound.
Liang Sengruo
He was the nephew of Sengqu. Sengqu's biography is in the previous section.
若十五歲。隸虎丘東山出家。性好學。經數通達。道俗器賞。出都住冶城寺二十餘年。太常卿吳郡陸惠。尚書陸澄。深相待納。三十二年。反虎丘棲遁。雖復蔬茹或不充。褝復或不贍。任運放懹。未嘗計慮。瑯耶王斌守吳。每法集為樂。還都謂知己曰。在郡賴得若公。大忘衰老。比歲見其業于放生。仁及飛走。講說雖疏。津樑不絕。何必滅跡巖岫方謂其高。但出處不失其機耳。天監八年。詔為郡僧正。普通元年。春秋七十卒。其兄令亦以碩學知名。不幸早世。定林寺之法度。莊嚴寺之慧梵慧朗。並獲時譽。梵本剡之吳氏剛決強斷。朗肌貌霜潔。號白朗。
梁明徹
夏氏。吳郡錢塘人。六歲喪父。即出家于上虞王國寺。性好學。尤多感激奮厲。嘗遇客讀晉道安傳云。少孤為外兄所養。因歔欷嗚咽。良久乃已。他日究尋。見安弘法之美。撫髀嘆曰。人生斯世可不爾乎。自是專志。不棄寸陰。其房屋朽故。風吹且仆。眾皆懼其壓而去。徹習業其下自若。會稽孔廣聞以為當成名器。齊永明十年。竟陵王請律師僧祐講。徹從受十誦。隨至楊都。居建初寺。建武初。依旻法師更業經論。太傅蕭穎胄領荊州。𢹂以俱就第開凈名。太傅薨。贈麈尾軟幾以別。天監初。反都邑。常為旻公覆述。武帝欽待不次。詔于華林園寶云
僧省類集毗尼簡要。將成。忽遘沉疾于壽光殿。帝躬臨尉問。遷就醫于所住寺。中使參候不絕於道。徹有遺表。文多不錄。帝省表哀動左右。詔于寺設三百僧齋。帝為制發願懺悔文。普通三年十二月七日也。詔給東園秘器。窆于定林寺墓。
梁僧遷
姓樂氏。襄陽杜陵人。少出家。游都邑。住靈根寺。從靈味寺寶亮咨學。武帝引為家僧。吳平侯蕭昺尤款遇。天監十六年夏。帝嘗夜見沙門慧詡。他日因法會問詡曰。御前夜見何所道。詡曰。卿何忽問此。而言氣甚厲。遷抗聲曰。我與卿同出西州。俱為沙門。一時邀逢天接便爾。陵駕儕輩。我惟事佛。視鄉等蔑如也。詡殊慚赧。普通四年卒。壽五十五。
梁法開
吳郡餘杭俞氏。幼從北倉寺曇貞出家。貞有解行。其弟子僧流曇延。家盈財服。食富麗殊。忽開而學。則莫之逮也。后開西遊居禪岡寺。依柔次二公。究成實論。雖貧窘而益勤甚。業既充優。滋以佚[示*象]。然性躁銳。善談論潛登竊發。當者輒挫。吏部尚書瑯邪王峻。永嘉大守吳興兵墀。皆揖敬推賞。還鄉止西寺。先相陵駕者。望風隱避。以至於死。因爾講筵相接。道俗趨向。法師智藏講成實論于禹穴。開往觀之。鯁難累日。藏曰。開法師語論已多。自可去矣。吾欲入文。開聞之謂曰
【現代漢語翻譯】 現代漢語譯本 《僧省類集毗尼簡要》將要完成時，（僧）忽然在壽光殿罹患重病。皇帝親自前去慰問，安排他到所住的寺廟就醫。朝廷使者前來問候，絡繹不絕。僧寫了遺表，內容大多沒有記錄。皇帝看了遺表，哀傷感動了身邊的人。皇帝下詔在寺廟設三百僧人的齋飯。皇帝親自撰寫發願懺悔文。時間是普通三年十二月七日。皇帝下詔賜予東園的秘器，安葬在定林寺的墓地。
梁朝僧人 僧遷（Seng Qian） 姓樂氏，是襄陽杜陵人。年少時出家，遊歷各處都邑，住在靈根寺。跟隨靈味寺的寶亮法師學習。武帝引薦他為家僧。吳平侯蕭昺對他尤其優待。天監十六年夏天，皇帝曾經在夜裡見到沙門慧詡（Hui Xu）。之後在一次法會上，皇帝問慧詡說：『我晚上看見你說了什麼？』慧詡說：『你為什麼突然問這個？』語氣非常嚴厲。僧遷大聲說：『我和你一同從西州出來，都是沙門，一時受到皇上的恩寵。你就因此凌駕于同輩之上。我只侍奉佛，看家鄉的人如同無物。』慧詡非常慚愧。普通四年去世，享年五十五歲。
梁朝僧人 法開（Fa Kai） 是吳郡餘杭俞氏人。年幼時跟隨北倉寺的曇貞（Tan Zhen）出家。曇貞有解行。他的弟子僧流曇延（Tan Yan），家裡有很多錢財和衣服，飲食非常豐盛華麗。法開突然開始學習，別人就趕不上他了。後來法開西遊，住在禪岡寺，依靠柔次二公（Rou Ci Er Gong），深入研究《成實論》。雖然貧困窘迫，但他更加勤奮。學業已經非常優秀，更加放縱不羈。然而他性格急躁銳利，善於談論，暗中攻擊別人。凡是和他辯論的人，往往會被駁倒。吏部尚書瑯邪王峻（Wang Jun），永嘉太守吳興兵墀（Bing Chi），都對他揖敬推賞。回到家鄉，住在西寺。先前那些凌駕於他之上的人，都望風而逃避。直到他去世，因此講筵不斷，道俗都來歸向。法師智藏（Zhi Zang）在禹穴講解《成實論》，法開前去觀看，連續幾天提出疑問。智藏說：『法開法師已經說了夠多了，可以離開了。我想要深入經文。』法開聽了之後說：
【English Translation】 English version When the 'Concise Essentials of Vinaya Collected by Monks' was about to be completed, (the monk) suddenly fell seriously ill in the Shougong Hall. The Emperor personally visited and comforted him, arranging for him to receive medical treatment at the temple where he resided. Imperial envoys came to inquire about his health in an endless stream. The monk wrote a memorial before his death, but most of its contents were not recorded. The Emperor read the memorial, and his sorrow moved those around him. The Emperor issued an edict to provide a vegetarian meal for three hundred monks at the temple. The Emperor personally composed a vow of repentance. The date was the seventh day of the twelfth month of the third year of the Ordinary Era (Putong). The Emperor issued an edict to grant secret artifacts from the Eastern Garden and bury him in the cemetery of Dinglin Temple.
The Liang Dynasty Monk Seng Qian His surname was Yue, and he was from Duling in Xiangyang. He became a monk at a young age, traveled to various cities, and resided in Linggen Temple. He studied with Dharma Master Baoliang of Lingwei Temple. Emperor Wu recommended him as a family monk. Marquis Xiao Bing of Wuping treated him with particular favor. In the summer of the sixteenth year of the Tianjian era, the Emperor once saw the Shramana Hui Xu at night. Later, at a Dharma assembly, the Emperor asked Hui Xu, 'What did I see you saying at night?' Hui Xu said, 'Why do you suddenly ask this?' His tone was very stern. Seng Qian said loudly, 'You and I both came from Xizhou and are both Shramanas. We were both favored by the Emperor for a time. You therefore lord it over your peers. I only serve the Buddha and regard the people of my hometown as nothing.' Hui Xu was very ashamed. He passed away in the fourth year of the Ordinary Era, at the age of fifty-five.
The Liang Dynasty Monk Fa Kai He was Yu from Yuhang in Wujun. He became a monk at a young age, following Tan Zhen of Beicang Temple. Tan Zhen had both understanding and practice. His disciple, the monk Tan Yan, had a lot of wealth and clothing, and his diet was very rich and luxurious. Fa Kai suddenly began to study, and others could not catch up with him. Later, Fa Kai traveled west and lived in Changgong Temple, relying on the Two Masters Rou Ci. He deeply studied the 'Tattvasiddhi Shastra'. Although he was poor and in distress, he became even more diligent. His studies were already very excellent, and he became even more unrestrained. However, he was impatient and sharp in nature, good at talking, and secretly attacked others. Those who debated with him were often refuted. Wang Jun, the Minister of Personnel, and Bing Chi, the Grand Administrator of Yongjia, both bowed to him with respect and praised him. Returning to his hometown, he lived in the West Temple. Those who had previously lorded it over him all fled at the mere sight of him. Until his death, Dharma assemblies were held continuously, and both monks and laypeople came to him. Dharma Master Zhi Zang lectured on the 'Tattvasiddhi Shastra' in Yuxue, and Fa Kai went to watch, raising questions for several days in a row. Zhi Zang said, 'Dharma Master Fa Kai has already said enough, he can leave. I want to delve into the text.' Fa Kai heard this and said:
。釋迦說法。多寶涌現。法師指南命眾。而遣客何也。藏有慚色。普通四年卒。春秋六十五矣。
梁慧超
王姓太原人。永嘉之亂。寓居襄陽。七歲出家。為檀溪寺慧景弟子。以眾太喧雜。乞移禪房。依止僧崇禪師習定業。年十二。又從同寺僧授學。通三玄。齊永明中。竟陵王請智秀法師。隨方講授。士之愿游從者無所限。超因受業。逮秀還都。居靈根寺。仍乞具足於法常。誦戒不盈二日。聽律未終再席。皆文融義會。得其微奧。普通初。武帝詔其師總正州之僧事。以節儉聞。及師亡。依智藏探討經論。藏曰。此子秀髮。必成美器。因是出處與偕。備談諸部。至於使之代講。讓不肯當。復究毗尼。慧集嘆曰。不謂始學已冰寒於水矣。詔為壽光殿學士。僧伽婆羅。譯阿育王經于正觀寺。詔筆受。性不矜伐。善論辨。投機抵郄。應躡如神。安成康王蕭雅秀吳平侯蕭昺出之蕃鎮。俱邀以行。皆有弘宣之益。卒年五十二。寔普通七年也。
梁慧澄
姓蘭氏。番禺高要人。年十四。依和尚道達出家。住隨喜寺。齊季之亂。人易操行。而澄循持齋戒。閉戶禮誦不輟。天監初。世向廓清。南路猶梗。間關寄託。遂至京師。止莊嚴寺。從僧旻學經律論。鉤深索隱。勤苦十年。桂楊王蕭象。聞其名。延屈講說。
【現代漢語翻譯】 現代漢語譯本：釋迦牟尼佛在說法時，多寶佛塔顯現。法師（指藏法師）本應指引信眾，為何遣送客人（指慧超）離開呢？藏法師聽後感到慚愧。普通四年圓寂，享年六十五歲。
梁朝慧超法師
俗姓王，是太原人。永嘉之亂時，遷居到襄陽。七歲出家，成為檀溪寺慧景的弟子。因為寺廟裡人太多喧鬧，請求移到禪房，依止僧崇禪師修習禪定。十二歲時，又跟隨同寺的僧授學習，通曉三玄（指《老子》、《莊子》、《周易》）。齊永明年間，竟陵王請來智秀法師，隨處講授佛法，士人願意跟隨學習的沒有限制。慧超因此得以受業。等到智秀法師返回都城，住在靈根寺，慧超仍然請求在法常律師處受具足戒。誦戒不到兩天，聽律也未聽完兩遍，都能文義融會貫通，領會其中的精微奧妙。普通初年，武帝下詔讓他的老師總管正州的僧事，老師以節儉聞名。老師去世后，慧超依止智藏探討經論。智藏說：『這個孩子天資聰穎，將來必定成為棟樑之材。』因此無論出處都與他同行，詳細講解各部經典。等到讓他代替講經時，他謙讓不肯擔當。又深入研究毗尼（指戒律）。慧集感嘆道：『沒想到剛開始學習就已經青出於藍了。』武帝下詔讓他擔任壽光殿學士。僧伽婆羅（僧名）在正觀寺翻譯《阿育王經》時，武帝下詔讓慧超筆受。他生性不自誇，善於論辯，能一語中的，應答如神。安成康王蕭雅和秀吳平侯蕭昺出鎮藩地時，都邀請他同行，都有弘揚佛法的益處。慧超圓寂時五十二歲，是普通七年。
梁朝慧澄法師
姓蘭，是番禺高要人。十四歲時，依止和尚道達出家，住在隨喜寺。齊朝末年發生動亂，人們改變操守，而慧澄堅持齋戒，閉門禮誦不停止。天監初年，天下逐漸安定，但南方的道路仍然阻塞，只能輾轉寄託，最終到達京師，住在莊嚴寺，跟隨僧旻學習經律論，深入研究，勤苦十年。桂楊王蕭象聽說了他的名聲，邀請他去講經說法。
【English Translation】 English version: When Shakyamuni Buddha was expounding the Dharma, the stupa of Prabhutaratna Buddha emerged. The Dharma master (referring to Dharma Master Zang) should have been guiding the faithful, so why did he send the guest (referring to Huichao) away? Dharma Master Zang felt ashamed after hearing this. He passed away in the fourth year of the Putong era, at the age of sixty-five.
Liang Dynasty Dharma Master Huichao
His lay surname was Wang, and he was a native of Taiyuan. During the Rebellion of Yongjia, he moved to Xiangyang. He became a monk at the age of seven, becoming a disciple of Huijing at Tanxi Temple. Because the temple was too crowded and noisy, he requested to move to a meditation room and relied on Zen Master Seng Chong to practice meditation. At the age of twelve, he also followed Seng Shou from the same temple to study, becoming proficient in the Three Mysteries (referring to the Laozi, Zhuangzi, and Zhouyi). During the Yongming era of the Qi Dynasty, Prince Jingling invited Dharma Master Zhixiu to lecture on the Dharma everywhere, and there were no restrictions on scholars who wished to follow and study. Huichao was thus able to receive instruction. When Dharma Master Zhixiu returned to the capital and resided at Linggen Temple, Huichao still requested to receive the complete precepts from Vinaya Master Fachang. He recited the precepts in less than two days, and even before finishing listening to the Vinaya twice, he was able to understand the meaning and grasp the subtle mysteries. At the beginning of the Putong era, Emperor Wu issued an edict appointing his teacher to oversee the affairs of the monks in Zhengzhou, and the teacher was known for his frugality. After his teacher passed away, Huichao relied on Zhizang to study the scriptures and treatises. Zhizang said, 'This child is intelligent and will surely become a pillar of society.' Therefore, he accompanied him wherever he went, explaining the various scriptures in detail. When he was asked to lecture in his place, he declined out of humility. He also delved into the Vinaya (referring to the precepts). Huiji sighed, 'I didn't expect that he would surpass his teacher so early in his studies.' Emperor Wu issued an edict appointing him as a scholar of Shougong Hall. When Sanghavarman (a monk's name) was translating the Ashoka Sutra at Zhengguan Temple, Emperor Wu issued an edict for Huichao to take notes. He was naturally unpretentious, good at debate, able to hit the mark with his words, and respond like a god. When Prince Ancheng Kang Xiao Ya and Marquis Xiu Wu of Ping Xiao Bing were stationed in their respective territories, they both invited him to accompany them, which brought benefits to the propagation of the Dharma. Huichao passed away at the age of fifty-two, in the seventh year of the Putong era.
Liang Dynasty Dharma Master Huicheng
His lay surname was Lan, and he was a native of Gaoyao, Panyu. At the age of fourteen, he became a monk under the guidance of Abbot Daoda, residing at Suixi Temple. During the turmoil at the end of the Qi Dynasty, people changed their conduct, but Huicheng persisted in observing fasts and precepts, and continued to recite scriptures behind closed doors. At the beginning of the Tianjian era, the world gradually stabilized, but the roads in the south were still blocked, so he could only rely on indirect means to reach the capital, where he resided at Zhuangyan Temple. He studied the scriptures, Vinaya, and treatises under Sengmin, delving deeply and working diligently for ten years. Prince Guiyang Xiao Xiang heard of his reputation and invited him to lecture on the Dharma.
由是近遠欽服。桂陽鎮南嶽。請與之俱。然以違親歲久。將暫言旋。且徇鄉社招徠之意。普通四年。仍居隨喜。闡揚微妙。會者如林。僅五載間。法利無限。大通元年。卒于所居寺。春秋五十二。時同學有慧朗慧略法生慧武等。並業成實。朗貧而好學。博達變通。巧于傳述。略聦明俊警。宣演有則。生訪異尋奇。銓以秘奧。武振揚文義。省約不繁。雖皆久當師匠。奈何未廣流通。俱年三十餘卒。
魏道寵
即故儒生張賓也。高齊元魏之際。國學有雄安先生者。博學能文辭。為時師範。其徒李范齊鑣安席。皆材藝所歸。而賓其一也。嘗至趙州堰角寺。即今之應覺寺也。渴因從寺索水。沙彌問賓。水具幾塵。必言之。乃可以飲。賓惘然。沙彌遂澆其面。賓大慚。謂其人曰。非直以辱我而已。亦足以見佛法之不易知如此。吾今投誠趨向矣。於是悉辭去其從者。而從寺出家。寺法當三年曆試而後剃落。以賓名士故。即日使受具戒。乃入西山。廣尋藏部。造詣淵微。嘆留神之晚。宣武皇帝崇尚大教。永平元年。詔西竺三藏菩提流支于紫極殿。勒那摩提于太極殿。翻譯十地。然各置禁衛。不相往來。四年方訖。及仇校義句恰同。其所不同者。特一字耳。蓋或以為不二。或以為不盡。后那的定為不異。而眾共稱美。謂合
【現代漢語翻譯】 現代漢語譯本：因此，遠近的人都欽佩順服。桂陽鎮守南嶽，邀請他一同前往。但他因為離開家鄉親人太久，打算暫時回去一趟，並且順應鄉里父老的邀請之意。普通四年（公元523年），仍然住在隨喜寺，弘揚精妙的佛法，聚集聽法的人如同樹林一般。僅僅五年時間，佛法利益無邊。大通元年（公元527年），在所居住的寺廟去世，享年五十二歲。當時一起學習的有慧朗、慧略、法生、慧武等人，都精通《成實論》。慧朗家境貧寒但好學，學識淵博，善於變通，擅長傳授講述。慧略聰明敏捷，宣講演說有條理。法生尋訪奇異的見解，用深奧的理論加以詮釋。慧武弘揚文義，簡明扼要。雖然他們都應該成為可以爲人師表的，可惜沒有廣泛流傳開來，都在三十多歲去世了。
魏道寵
就是原來的儒生張賓。高齊、元魏時期，國學有位雄安先生，博學多才，文采斐然，是當時的師表。他的學生李范與他齊名，安席也是才藝出衆的人，而張賓就是其中之一。他曾經到趙州堰角寺（就是現在的應覺寺），因為口渴向寺廟要水喝。沙彌問張賓：『水具有幾塵（極小的微塵），必須說出來，才可以喝。』張賓茫然不知所措。沙彌於是把水澆在他的臉上。張賓非常慚愧，對那個人說：『這不僅僅是羞辱我，也足以說明佛法的不容易理解。我現在誠心歸順佛法了。』於是辭別了他的隨從，跟隨寺廟出家。寺廟的規矩是經過三年的考驗才能剃度，因為張賓是名士，所以當天就讓他受了具足戒。然後他進入西山，廣泛尋訪佛經，造詣精深。感嘆領悟佛法太晚了。宣武皇帝崇尚佛法，永平元年（公元508年），詔令西竺三藏菩提流支（Bodhiruci，意為覺愛）在紫極殿，勒那摩提（Ratnamati，意為寶意）在太極殿，翻譯《十地經》。但各自設定禁衛，不互相往來，四年才完成。等到校對義理語句時，竟然完全相同，只有一字不同。大概有人認為沒有差別，有人認為沒有完全表達。後來勒那摩提確定為沒有差異，大家都稱讚，認為符合佛理。
【English Translation】 English version: Therefore, people near and far admired and submitted. Guiyang, who was garrisoning the Southern Mountain, invited him to go together. However, because he had been away from his family and relatives for too long, he planned to return temporarily and also comply with the invitation of the elders in his hometown. In the fourth year of the Putong era (523 AD), he still resided in Suixi Temple, propagating the subtle Dharma, and those who gathered to listen to the Dharma were like a forest. In just five years, the benefits of the Dharma were boundless. In the first year of the Datong era (527 AD), he passed away in the temple where he resided, at the age of fifty-two. At that time, those who studied together included Huilang, Huilue, Fasheng, and Huiwu, all of whom were proficient in the Satyasiddhi-sastra (Chengshi Lun, Treatise on the Completion of Truth). Huilang was poor but loved to learn, was knowledgeable and adaptable, and was good at teaching and explaining. Huilue was intelligent and quick-witted, and his lectures were well-organized. Fasheng sought out unusual insights and interpreted them with profound theories. Huiwu promoted the meaning of the texts, concisely and succinctly. Although they should all have become teachers, it is a pity that they did not widely spread their teachings, and they all passed away in their thirties.
Wei Daochong
He was originally the Confucian scholar Zhang Bin. During the period of the Northern Qi and Northern Wei dynasties, there was a Mr. Xiongan in the National Academy, who was learned and talented in writing, and was a model for the time. His student Li Fan was as famous as him, and An Xi was also a talented person. Zhang Bin was one of them. He once went to Yanjiao Temple in Zhao Prefecture (now Yingjue Temple). Because he was thirsty, he asked the temple for water to drink. The sramanera (novice monk) asked Zhang Bin: 'How many dusts (extremely small particles) does the water have? You must say it, then you can drink.' Zhang Bin was at a loss. The sramanera then poured water on his face. Zhang Bin was very ashamed and said to that person: 'This is not only humiliating me, but also enough to show that the Buddha-dharma is not easy to understand. I now sincerely submit to the Buddha-dharma.' So he bid farewell to his followers and followed the temple to become a monk. The temple's rules were that one had to undergo three years of testing before being ordained, but because Zhang Bin was a famous scholar, he was ordained that day. Then he entered the Western Mountains, widely sought out Buddhist scriptures, and attained profound knowledge. He lamented that he had realized the Buddha-dharma too late. Emperor Xuanwu revered the Buddha-dharma. In the first year of the Yongping era (508 AD), he ordered the Tripitaka master Bodhiruci (Bodhiruci, meaning 'Loving Awakening') from West India to translate the Dasabhumika Sutra (Ten Stages Sutra) in the Ziji Hall, and Ratnamati (Ratnamati, meaning 'Jewel Mind') in the Taiji Hall. However, each was guarded separately and did not interact with each other. It took four years to complete. When the meanings and sentences were collated, they were exactly the same, with only one word different. Some people thought there was no difference, and some thought it was not fully expressed. Later, Ratnamati determined that there was no difference, and everyone praised it, saying that it conformed to the principles of Buddhism.
聖心。寵聞之。因訪流支以所譯指趣。支授十地曲教。而寵於三冬之間。盡為疏出。尋而講演。聽侶云臻。鄴下歆艷焉。時魏收邢子才揚休之等在座。寵默識之曰。諸賢既皆國華朝彥。頗憶受業有所自來否。答以為始皆北面張君。君茲厭俗。罔知所向。寵咄曰。師資之禮。典籍具存。今乃爾何耶。三子遽拜伏謝過。轉以聞上。詔日賜黃金三兩。以旌異之。而終其身。
齊慧順
姓崔。侍中光之弟也。幼厭塵罔。長為居士。從聽涅槃無遺義。就座假寐。夢中聞有言者曰。此解乃明。猶未為極。心疑之而莫能決也。年二十有五。即投都下光律師出家。而依之學。教證兩途渙然冰釋。講十地地持華嚴維摩。並立疏記。年將知命。又東歸鄉里。博授戒法。勝筵才啟。會者千餘人。齊趙瀛冀莫不信向。僕射祖孝徴奏為國都。年七十二。終於鄴下總持寺。
齊道憑
姓韓。平恩人。年十二。依貴鄉邵寺出家。始習維摩經。一聞即憶。後學涅槃。復尋成實。尤于禪觀有所向慕。既遍歷漳滏伊洛。以訪其指趣。乃于少林寺。攝心長坐者八夏。於是問道之侶。披荊而至矣。逮乎光師弘揚戒本。因往聽之。允愜大乘。深副期愿。留十年。闡化趙魏。涅槃華嚴四分。皆手不舉筆。目不尋文。吐辭清爽。洞會詮旨。有
【現代漢語翻譯】 現代漢語譯本：聖心法師（Shengxin）聽說了這件事，於是去拜訪流支三藏（Liuzhi），詢問他所翻譯的佛經的旨趣。流支三藏傳授給他《十地經》（Shi Di Jing）的綱要和教義，聖心法師在三個冬天的時間裡，全部為之作了疏解，隨後就開始講演，聽眾雲集，鄴下（Ye Xia）一帶的人都非常仰慕他。當時魏收（Wei Shou）、邢子才（Xing Zicai）、揚休之（Yang Xiuzhi）等人在座，聖心法師默默地記住了他們，說道：『各位賢士都是國家的棟樑和朝廷的俊彥，還記得當初從哪裡開始學習的嗎？』他們回答說最初都是拜張君（Zhang Jun）為師。張君現在厭倦了世俗，不知道該去向哪裡。』聖心法師斥責道：『師道的禮儀，典籍中都有記載，現在竟然這樣！』三人連忙拜倒謝罪。這件事傳到了皇上那裡，皇上下詔每天賞賜黃金三兩，來表彰他的與衆不同。聖心法師最終一生都是如此。 齊慧順法師（Hui Shun）：姓崔（Cui），是侍中崔光（Cui Guang）的弟弟。從小厭惡世俗的束縛，長大后成為居士。跟隨別人聽講《涅槃經》（Niepan Jing），領會了其中沒有遺漏的意義。有一次坐在座位上打盹，夢中聽到有人說：『這種理解雖然明白，但還不是最深刻的。』心中疑惑，但無法確定。二十五歲時，就到都城投奔光律師（Guang Lvshi）出家，並依止他學習。教理和實證兩方面都像冰雪消融一樣豁然開朗。講授《十地經》、《地持經》（Di Chi Jing）、《華嚴經》（Hua Yan Jing）、《維摩詰經》（Wei Mo Jie Jing），都撰寫了疏和記。年齡將近五十歲時，又回到家鄉，廣泛地傳授戒法。殊勝的法會剛剛開始，參加的人就有一千多人。齊（Qi）、趙（Zhao）、瀛（Ying）、冀（Ji）一帶的人沒有不信奉歸向他的。僕射祖孝徴（Zu Xiaozheng）上奏朝廷，請他擔任國都的僧職。七十二歲時，在鄴下總持寺（Zongchi Si）圓寂。 齊道憑法師（Dao Ping）：姓韓（Han），是平恩（Ping'en）人。十二歲時，依止貴鄉邵寺（Guixiang Shao Si）出家。開始學習《維摩詰經》，聽一遍就能記住。後來學習《涅槃經》，又學習《成實論》（Chengshi Lun）。尤其對禪觀有所向往。於是走遍漳（Zhang）、滏（Fu）、伊（Yi）、洛（Luo）等地，去尋訪禪觀的旨趣。在少林寺（Shaolin Si）攝心靜坐了八個夏天。於是求道的人們披荊斬棘而來。等到光律師弘揚戒本，於是前去聽講，完全符合大乘佛法的教義，非常符合他的期望。停留了十年，在趙（Zhao）、魏（Wei）一帶弘揚佛法。《涅槃經》、《華嚴經》、《四分律》（Sifen Lu），都是手不拿筆，眼不看經文，說話清晰流暢，深刻地理解經文的含義。有
【English Translation】 English version: Venerable Shengxin, upon hearing of this, visited Tripitaka Liuzhi to inquire about the essence of his translated scriptures. Liuzhi imparted the key points and teachings of the 'Ten Stages Sutra' (Shi Di Jing). Shengxin, within three winters, composed detailed commentaries on it and subsequently began lecturing. The audience flocked to him, and he was greatly admired in the Ye Xia region. At that time, Wei Shou, Xing Zicai, Yang Xiuzhi, and others were present. Shengxin silently noted them and said, 'Distinguished gentlemen, all of you are pillars of the nation and talents of the court. Do you recall where you initially began your studies?' They replied that they had all initially studied under Zhang Jun. Zhang Jun is now weary of the mundane and does not know where to turn.' Shengxin rebuked them, saying, 'The etiquette of teacher-student relationships is clearly recorded in the scriptures. How can you act in this way?' The three immediately prostrated themselves and apologized. This matter was reported to the emperor, who issued an edict granting three taels of gold daily to commend his exceptional conduct. And so he remained until the end of his life. Venerable Huishun of Qi: His surname was Cui, and he was the younger brother of Cui Guang, a court attendant. From a young age, he detested the entanglements of the world and became a lay practitioner. He listened to lectures on the 'Nirvana Sutra' (Niepan Jing), comprehending its complete meaning. Once, while dozing off in his seat, he dreamt of someone saying, 'This understanding is clear, but not yet the most profound.' He was doubtful but unable to resolve it. At the age of twenty-five, he went to the capital to join the Sangha under Vinaya Master Guang and studied with him. Both doctrinal understanding and practical realization became clear as melting ice. He lectured on the 'Ten Stages Sutra,' the 'Bodhisattva Bhumi Sutra' (Di Chi Jing), the 'Flower Garland Sutra' (Hua Yan Jing), and the 'Vimalakirti Sutra' (Wei Mo Jie Jing), writing commentaries and notes on each. Nearing the age of fifty, he returned to his hometown and widely transmitted the precepts. As soon as the auspicious Dharma assembly began, over a thousand people attended. People from Qi, Zhao, Ying, and Ji all believed in and turned to him. The Minister Zu Xiaozheng petitioned the court to appoint him to a monastic position in the capital. At the age of seventy-two, he passed away at Zongchi Temple in Ye Xia. Venerable Daoping of Qi: His surname was Han, and he was from Ping'en. At the age of twelve, he joined the Sangha at Guixiang Shao Temple. He began by studying the 'Vimalakirti Sutra,' memorizing it after hearing it once. Later, he studied the 'Nirvana Sutra' and then the 'Tattvasiddhi Shastra' (Chengshi Lun). He was particularly drawn to Chan meditation. Thus, he traveled throughout Zhang, Fu, Yi, and Luo, seeking the essence of Chan. At Shaolin Temple, he concentrated his mind in seated meditation for eight summers. As a result, those seeking the Way came through the thorns to reach him. When Vinaya Master Guang propagated the Vinaya, he went to listen, which perfectly aligned with the teachings of Mahayana Buddhism and deeply fulfilled his aspirations. He stayed for ten years, propagating the Dharma in Zhao and Wei. He lectured on the 'Nirvana Sutra,' the 'Flower Garland Sutra,' and the 'Four-Part Vinaya' (Sifen Lu) without holding a pen or looking at the text, speaking clearly and fluently, with a profound understanding of the meaning of the scriptures. There were
若親證。故京師語曰。憑師法相上師文句。言其俱絕世也。或有以其辯比身子。信哉。天保十年三月七日。終於鄴城西南寶山寺。壽七十有二。初誓生安養。臨終獨見光明滿室。來者尤聞有異香氣。寺舊有大鐘二。至是其一亦小觸而破。且憑家門富豪。而乞食自資。素出衣冠之裔。而袒肩洗凈。脛臂無服。兼以不待文字語言之飾。而弘唱莫及。其造詣可量哉。
齊靈詢
生漁陽傅氏。童丱出家。無所師授。即能以成實論涅槃經刪注行世。后依光公十餘載。研究備至。而微旨密意。罔有凝滯。雖博通群籍。而擅業維摩。兼有疏記。至遷京漳鄴。遊歷燕趙。化沾四眾。然尤愛書畫篇什文筆之華。美容貌。善風儀。辭辨雅凈。聽者無倦。初為國都統。末為并州僧統。齊初卒于晉陽。時年六十九矣。
齊道慎
姓史。高陽人。十四出家。既受具。入洛依光師學。仍稟上統地論。專志涅槃。然性度虛簡。以大法為己任。每參說戒。跪聽終席。講逗群機。辭無繁長。智者不嫌其少。愚者不患其多。垂橐捆載。五眾愛重。文宣詔為國都。綏撫無虧緒。時禪匠如僧達。論士如法靈。其辨對之才。世皆欽伏。至風流蘊藉矯俗厲物。則真過之遠矣。后因乘車送帝回。兩轅並折。遂終於鄴城定國寺。春秋六十有五。
【現代漢語翻譯】 現代漢語譯本： 如果有人親自驗證過，就會明白。所以京師有句話說：『憑藉師法相上師的文句』，意思是說他各方面都絕世超群。或許有人拿他的辯才與舍利弗（Śāriputra，智慧第一的佛陀弟子）相比，真是可信啊！天保十年三月初七，他圓寂于鄴城西南的寶山寺，享年七十二歲。他最初發誓往生安養（Sukhāvatī，極樂凈土），臨終時獨自見到光明充滿房間，前來的人都聞到奇異的香氣。寺廟舊有兩口大鐘，到這時其中一口稍微觸碰就破裂了。而且他憑藉富豪的家門，卻靠乞食自給自足；原本是衣冠之族，卻袒露肩膀洗滌污垢，脛和臂都不穿衣服；加上不憑藉文字語言的裝飾，而弘揚佛法的能力無人能及。他的造詣是可以衡量的啊。
齊靈詢
生於漁陽傅氏。年幼時出家，沒有老師傳授，就能用《成實論》（Satya-siddhi-śāstra）和《涅槃經刪注》（Nirvana Sutra Commentary）行世。後來依止光公十餘年，研究非常深入，對於精微的旨意和秘密的含義，沒有絲毫的凝滯。雖然博通各種典籍，但擅長研究《維摩經》（Vimalakīrti-nirdesa-sūtra），兼有疏記。到遷居京城漳鄴，遊歷燕趙，教化普及四眾弟子。然而他尤其喜愛書畫篇什和華麗的文筆，容貌俊美，風度翩翩，言辭辯論優雅乾淨，聽眾不會感到厭倦。最初擔任國都統，後來擔任并州僧統。齊朝初年圓寂于晉陽，時年六十九歲。
齊道慎
姓史，高陽人。十四歲出家。受具足戒后，到洛陽依止光師學習，仍然稟承上統地論。專心研究《涅槃經》（Nirvana Sutra）。然而他性格虛懷簡樸，以弘揚大法為己任。每次參加說戒，都跪著聽完整場。講解佛法時能啓發各種根機，言辭沒有繁瑣冗長。智者不嫌他講得少，愚者不擔心他講得多。他攜帶的行囊簡單樸素，受到五眾弟子的愛戴和尊重。文宣帝下詔讓他擔任國都，安撫百姓沒有留下任何遺憾。當時禪匠如僧達，論士如法靈，他們的辯論才能，世人都欽佩信服。至於風流蘊藉，匡正世俗，激勵人心，那就真是遠遠超過他們了。後來因為乘車送皇帝回去，兩邊的車轅都斷裂了，於是圓寂于鄴城定國寺，享年六十五歲。
【English Translation】 English version: If one has personally verified it, they would understand. Therefore, there is a saying in the capital: 'Relying on the master's Dharma appearance and the Upadhyaya's (Upādhyāya, preceptor) words and sentences,' meaning that he is unparalleled in all aspects. Perhaps some compare his eloquence to Śāriputra (Śāriputra, the Buddha's disciple foremost in wisdom), truly believable! On the seventh day of the third month of the tenth year of Tianbao, he passed away at Baoshan Temple southwest of Ye City, at the age of seventy-two. He initially vowed to be reborn in Sukhāvatī (Sukhāvatī, the Pure Land of Bliss), and at the time of his death, he alone saw light filling the room, and those who came smelled a strange fragrance. The temple used to have two large bells, and at this time, one of them broke with a slight touch. Moreover, despite relying on a wealthy family, he supported himself by begging for food; originally from a family of officials, he bared his shoulders to wash away impurities, with his shins and arms unclothed; in addition to not relying on the adornment of words and language, his ability to propagate the Dharma was unmatched. His attainments are measurable indeed.
Qi Lingxun
Born into the Fu family of Yuyang. He became a monk at a young age, without a teacher to instruct him, yet he was able to propagate the Satya-siddhi-śāstra (Satya-siddhi-śāstra) and the Nirvana Sutra Commentary (Nirvana Sutra Commentary). Later, he relied on Master Guang for more than ten years, and his research was very thorough, with no stagnation in the subtle meanings and secret intentions. Although he was well-versed in various classics, he specialized in the Vimalakīrti-nirdesa-sūtra (Vimalakīrti-nirdesa-sūtra), and also had commentaries. When he moved to the capital Zhangye and traveled to Yan and Zhao, his teachings spread to the fourfold assembly. However, he especially loved calligraphy, painting, poems, and ornate writing, had a handsome appearance, and elegant demeanor. His speech and arguments were refined and clean, and listeners never tired of him. Initially, he served as the National Abbot, and later as the Abbot of Bingzhou. He passed away in Jinyang in the early years of the Qi Dynasty, at the age of sixty-nine.
Qi Daoshen
His surname was Shi, and he was from Gaoyang. He became a monk at the age of fourteen. After receiving the full precepts, he went to Luoyang to study with Master Guang, and still followed the Shangtong Dilun. He devoted himself to the Nirvana Sutra (Nirvana Sutra). However, he was humble and simple in nature, and took the propagation of the Great Dharma as his own responsibility. Every time he participated in the recitation of precepts, he knelt and listened to the entire session. When explaining the Dharma, he could inspire various capacities, and his words were not verbose or lengthy. The wise did not dislike his brevity, and the foolish did not worry about his abundance. The bags he carried were simple and plain, and he was loved and respected by the fivefold assembly. Emperor Wenxuan issued an edict for him to serve as the National Abbot, and his pacification of the people left no regrets. At that time, Chan masters like Sengda and scholars like Faling were admired and respected by the world for their eloquence. As for being refined and elegant, correcting customs, and inspiring people, he truly surpassed them by far. Later, because the shafts of the carriage broke while he was escorting the emperor back, he passed away at Dingguo Temple in Ye City, at the age of sixty-five.
周慧善
幼依楊都棲玄寺出家。徴擊法勝毗曇之理。聽者嘆伏。會梁緒不振。逃于秦壤。承聖之季。住長安崇華寺。為大冢宰所知。別修供養敷導以終。時天和間也。壽六十。善之開演智度論也。每引小乘證成其義。譬諸星月助朗太陽。亦如眾華繽紛也散。故其所述名散華疏。其序略曰。著述之體。貴言約而理豐。予頗悉諸作今而覼縷者。正由斯轍。罕人諳練。是以觸義慇勤。逢文指掌。有詳覽者尚監茲焉。
周寶彖
安漢趙氏。徙居綿州隆昌之蘇溪。始週歲。父母以諸物羅置其前。觀其所取。以見其宿習。彖悉撥棄。而獨取書疏。眾共嘆異。七歲至巴西。太守楊眺問曰。或謂兒頗讀書。且道老子何以得名。答曰。以其生則頭白耳。年十六為道士童子。事梁平西王。使知營功德事。偶見佛經。讀而喜之。由是每求訪奧旨。以袪昏蔽。年二十有四。乃獲出家。受具戒。先究律藏。后研成實。樂於傳授。有欲得其私記者。即以付之。無所靳惜。未幾。又聽韶法師講。武陵王門師。大集摩訶堂。命講請觀音經。此經素無文疏。而創茲開演。標敘委悉。詞義允暢。四席歡慶。因輯其言。為文疏行世。復還涪川。化度道俗。內外墳典相續訓釋。拔邪歸正。十室而九。且鈔寫醫方以療疾苦。或報以金帛
【現代漢語翻譯】 現代漢語譯本 周慧善
年幼時在楊都棲玄寺出家。精通擊法勝毗曇的理論，聽者無不歎服。適逢梁朝國運衰微，便逃往秦地。承聖年間，住在長安崇華寺，被大冢宰賞識。大冢宰特地為他修繕住所，供養他，直到去世。去世時是天和年間，享年六十歲。周慧善講解《智度論》時，常常引用小乘佛教的觀點來論證其義理，好比眾星捧月，又如百花盛開。因此，他的著作被稱為《散華疏》。他的序言大略是說：『著書立說的要旨，在於言簡意賅而義理豐富。我詳細考察了當今那些繁瑣冗長的著作，正是因為他們走了這條路。很少有人精通此道，所以才在理解義理時慇勤懇切，在解讀文字時指手畫腳。希望詳細閱讀此書的人能夠鑑察這一點。』
周寶彖
安漢趙氏，遷居到綿州隆昌的蘇溪。周寶彖剛滿週歲時，他的父母將各種物品擺放在他面前，觀察他拿取什麼，以此來看他的宿世習性。周寶彖將其他東西都撥開，唯獨拿取書疏。眾人都感到驚異。七歲時到了巴西，太守楊眺問道：『有人說你很會讀書，那麼說說老子為什麼叫這個名字？』他回答說：『因為他出生時頭髮就是白的。』十六歲時做了道士童子，侍奉梁平西王，負責管理功德事宜。偶然間看到佛經，讀後非常喜歡，從此經常尋求佛經的奧妙旨趣，以消除自己的迷惑。二十四歲時，終於得以出家，受了具足戒。先精研律藏，后研習《成實論》，樂於傳授佛法。有人想要抄錄他的筆記，他就直接送給別人，毫不吝惜。不久，又聽韶法師講法。武陵王門下的弟子們在摩訶堂聚集，請他講解《觀音經》。這部經向來沒有註釋疏解，而他卻開創性地進行講解，條分縷析，詞義流暢。四座聽眾都非常高興，於是將他的講解輯錄成文，流傳於世。之後又回到涪川，教化當地的道俗，內外典籍相繼得到訓釋，使邪見之人改邪歸正，十戶人家有九戶都皈依了佛法。他還抄寫醫方來治療疾病，有人用金錢絲帛來報答他。
【English Translation】 English version Zhou Hui Shan
He became a monk at a young age at Qixuan Temple in Yangdu. He was proficient in the principles of 'Jifa Sheng Pitam' (a Buddhist text, meaning 'Victorious Abhidharma'). His listeners were amazed and convinced. When the Liang Dynasty declined, he fled to the Qin region. During the Cheng Sheng era, he lived in Chonghua Temple in Chang'an and was recognized by the Grand Minister. The Grand Minister specially renovated his residence and provided for him until his death. He passed away during the Tianhe era at the age of sixty. When Zhou Hui Shan explained the 'Mahaprajnaparamita Shastra' (智度論, Treatise on the Great Perfection of Wisdom), he often cited the views of Hinayana Buddhism to demonstrate its meaning, like the stars supporting the moon, or like a hundred flowers blooming. Therefore, his work was called 'Sanhua Shu' (散華疏, Commentary on Scattering Flowers). His preface roughly says: 'The essence of writing books lies in being concise and rich in meaning. I have examined in detail the tedious and lengthy works of today, precisely because they have taken this path. Few people are proficient in this way, so they are diligent and earnest in understanding the meaning, and gesticulate when interpreting the text. I hope that those who read this book in detail will be able to discern this.'
Zhou Bao Tuan
Zhao of Anhan moved to Suxi in Longchang, Mianzhou. When Zhou Bao Tuan was just one year old, his parents placed various objects in front of him to observe what he would take, in order to see his past habits. Zhou Bao Tuan pushed aside the other things and only took the books. Everyone was amazed. At the age of seven, he went to Brazil, and the governor Yang Tiao asked: 'Some say you are good at reading, so tell me why Lao Tzu (老子, Founder of Taoism) is called by that name?' He replied: 'Because his hair was white at birth.' At the age of sixteen, he became a Taoist novice, serving the Prince of Liangpingxi, and was responsible for managing meritorious deeds. He accidentally saw a Buddhist scripture, read it and liked it very much, and from then on he often sought the profound meaning of Buddhist scriptures to eliminate his confusion. At the age of twenty-four, he finally became a monk and received the full precepts. He first studied the Vinaya Pitaka (律藏, monastic rules) and then studied the 'Tattvasiddhi Shastra' (成實論, Treatise on the Completion of Truth), and enjoyed teaching the Dharma. If someone wanted to copy his notes, he would give them directly to others without hesitation. Soon after, he listened to Dharma Master Shao's lectures. The disciples of King Wuling gathered in the Maha Hall and asked him to explain the 'Avalokitesvara Sutra' (觀音經, Guanyin Sutra). This sutra has never had annotations, but he innovatively explained it, analyzing it in detail, and the words and meanings were fluent. The audience was very happy, so they compiled his explanations into a text and circulated it in the world. Later, he returned to Fuchuan to teach the local Taoists and laity, and the internal and external classics were successively explained, so that those with wrong views turned away from evil and returned to the right path, and nine out of ten households converted to Buddhism. He also copied medical prescriptions to treat diseases, and some people rewarded him with money and silk.
。無所受。因之以投誠舍俗者甚眾。不然猶持八戒。以致其䖍恪云。嘗著大集經疏。至虛空藏品。義未通徹。方閉目長想。不覺身在空中。去所坐床三四尺許。豁然大悟。疏成。益州武擔寺僧寶請講。屬僧崖菩薩為造經本。遂流通至今。又著涅槃法華等疏。每言吾命不久。忽染風疾不能出聲。臨終遽誨戒弟子。分付衣物。既而如故。侍者以漿飲進。閉口拒之。兀然終日略無顧恤。惟稱佛名。輒合掌加額。竟卒于潼州光興寺。即今之綿州大振響寺也。當保定元年十月二十三日。壽五十。先是寺山無故崩裂。山北人見寺像乘空北逝。幡華列前。僧眾擁后。彖時方講。或以其所見白之。彖曰凡為我也。已而卒。
周寶海
生巴西閬中龔氏。少出家。聞京師佛法隆盛。即下峽。依云法師。聽成實。旁閱諸席。亟發清譽。因別聚徒屬。卒冠於時。梁武帝躬開涅槃詔海升論榻豎佛性義。而手執鍮鉐香爐。帝曰。法師既斷慳貪。而爐執鍮鉐。是豈理乎。海應聲曰。陛下方行慈忍。而帽簪戴纛。亦有說哉。帝大悅。后還蜀住謝西寺。武陵王紀作鎮。每過海宿。談玄理。晝夜忘倦。一日蚤作。王盥見霽景可喜。顧海曰。日暉粉壁狀似城中風動剎鈴。乃知寺內。已而車蓋迎王馬群嘶。海遂曰。遙看蓋動喜遇陳思。忽聽馬鳴慶逢
【現代漢語翻譯】 現代漢語譯本：他沒有什麼執著，因此很多人都投誠皈依佛門，放棄世俗生活。即使沒有，也持守八關齋戒，以表達他們的虔誠。他曾經撰寫《大集經疏》，當寫到《虛空藏品》時，對其中的含義未能完全理解。於是閉上眼睛，長時間地冥想，不知不覺中身體升到空中，距離他所坐的床有三四尺的樣子，突然間完全領悟。於是完成了疏解。益州（Yizhou，地名）武擔寺（Wudansi，寺廟名）的僧人寶（Bao，人名）請他講解。恰逢僧人崖菩薩（Yabusa，人名）為他製作經書版本，於是得以流傳至今。他又撰寫了《涅槃經疏》、《法華經疏》等。他經常說自己壽命不長。忽然得了風疾，不能說話。臨終前，急忙教誨告誡弟子，分發自己的衣物。之後病情好像恢復了。侍者給他送上漿水，他閉口拒絕。整天靜坐不動，幾乎沒有照顧和問候，只是唸誦佛的名號，每次都雙手合十，舉到額頭。最終在潼州（Tongzhou，地名）光興寺（Guangxingsi，寺廟名）去世，也就是現在的綿州（Mianzhou，地名）大振響寺（Dazhenxiangsi，寺廟名）。時間是保定（Baoding，年號）元年十月二十三日，享年五十歲。此前，寺廟的山無緣無故崩裂。山北的人看到寺廟的佛像乘著空向北飛去，幡旗和鮮花排列在前面，僧眾擁護在後面。當時彖（Tuan，人名）正在講經，有人把他們所見到的告訴了他。彖（Tuan，人名）說：『這都是爲了我啊。』不久就去世了。 周寶海（Zhou Baohai，人名） 出生在巴西（Ba Xi，地名）閬中（Langzhong，地名）龔（Gong，姓氏）家。年少時出家。聽說京師（Jingshi，地名）佛法興盛，就下三峽（Sanxia，地名）。依止云法師（Yun fashi，人名），聽講《成實論》。廣泛閱讀各個講席的著作，很快就獲得了很高的名聲。於是另外聚集徒眾，最終成為當時的首領。梁武帝（Liang Wudi，人名）親自開設涅槃講壇，海（Hai，人名）升座論講，樹立佛性之義。梁武帝（Liang Wudi，人名）手持鍮鉐（toushi，一種金屬）香爐。皇帝說：『法師既然已經斷絕了慳吝和貪婪，卻拿著鍮鉐（toushi，一種金屬）的香爐，這難道合理嗎？』海（Hai，人名）應聲回答說：『陛下您正在施行慈悲和忍耐，卻在帽子上戴著纛（dao，一種裝飾物），這又有什麼說法呢？』皇帝非常高興。後來回到蜀地（Shu Di，地名）居住在謝西寺（Xiexi Si，寺廟名）。武陵王紀（Wuling Wang Ji，人名）鎮守此地，每次都到海（Hai，人名）的住所過夜，談論玄妙的道理，晝夜忘記疲倦。一天早晨，武陵王（Wuling Wang，人名）洗漱完畢，看到晴朗的景色令人喜愛，回頭對海（Hai，人名）說：『陽光照耀在粉白的墻壁上，就像城中風吹動剎鈴一樣。』於是知道寺廟內的情況。不久，車蓋迎接武陵王（Wuling Wang，人名），馬群嘶鳴。海（Hai，人名）於是說：『遙看車蓋移動，高興地遇到了陳思王（Chen Si Wang，人名），忽然聽到馬鳴叫，慶幸地遇到了……』
【English Translation】 English version: He had no attachments, and as a result, many people surrendered and converted to Buddhism, abandoning secular life. If not, they would observe the Eight Precepts to express their piety. He once wrote a commentary on the Mahasamghata Sutra. When he reached the Akasagarbha chapter, he could not fully understand its meaning. So he closed his eyes and meditated for a long time, and unknowingly his body rose into the air, about three or four feet away from the bed he was sitting on, and suddenly he fully understood. So he completed the commentary. The monk Bao (Bao, name) of Wudansi Temple (Wudansi, temple name) in Yizhou (Yizhou, place name) asked him to explain it. It happened that the monk Yabusa (Yabusa, name) made a version of the scripture for him, so it has been circulated to this day. He also wrote commentaries on the Nirvana Sutra, the Lotus Sutra, etc. He often said that his life would not be long. Suddenly he contracted a wind disease and could not speak. Before his death, he hurriedly taught and warned his disciples, and distributed his clothes and belongings. Afterwards, his condition seemed to recover. The attendant offered him rice water, but he refused to open his mouth. He sat still all day, with almost no care or greetings, only reciting the name of the Buddha, each time with his palms together and raised to his forehead. He finally died in Guangxingsi Temple (Guangxingsi, temple name) in Tongzhou (Tongzhou, place name), which is now Dazhenxiangsi Temple (Dazhenxiangsi, temple name) in Mianzhou (Mianzhou, place name). The time was the twenty-third day of the tenth month of the first year of Baoding (Baoding, reign title), and he was fifty years old. Before this, the mountain of the temple collapsed for no reason. People north of the mountain saw the Buddha image of the temple flying north in the air, with banners and flowers in front, and monks supporting behind. At that time, Tuan (Tuan, name) was lecturing, and someone told him what they had seen. Tuan (Tuan, name) said, 'This is all for me.' And soon passed away. Zhou Baohai (Zhou Baohai, name) Born in the Gong (Gong, surname) family in Langzhong (Langzhong, place name), Ba Xi (Ba Xi, place name). He became a monk at a young age. Hearing that Buddhism was flourishing in the capital (Jingshi, place name), he went down the Three Gorges (Sanxia, place name). He relied on Dharma Master Yun (Yun fashi, name) to listen to the Tattvasiddhi Shastra. He widely read the works of various lectures and quickly gained a high reputation. So he gathered his followers separately and eventually became the leader of the time. Emperor Wu of Liang (Liang Wudi, name) personally opened the Nirvana lecture hall, and Hai (Hai, name) ascended the seat to discuss and establish the meaning of Buddha-nature. Emperor Wu of Liang (Liang Wudi, name) held a brass incense burner in his hand. The emperor said, 'Since the Dharma Master has cut off stinginess and greed, why is he holding a brass incense burner? Is this reasonable?' Hai (Hai, name) replied, 'Your Majesty is now practicing compassion and forbearance, but wearing a yak tail ornament on your hat, what is the explanation for that?' The emperor was very pleased. Later, he returned to Shu (Shu Di, place name) and lived in Xiexi Temple (Xiexi Si, temple name). King Ji of Wuling (Wuling Wang Ji, name) was stationed here, and every time he stayed overnight at Hai's (Hai, name) residence, discussing profound principles, forgetting fatigue day and night. One morning, King Wuling (Wuling Wang, name) finished washing and saw the clear scenery was pleasing, and turned to Hai (Hai, name) and said, 'The sunlight shines on the white walls, like the wind blowing the temple bells in the city.' So he knew the situation inside the temple. Soon, the carriage greeted King Wuling (Wuling Wang, name), and the horses neighed. Hai (Hai, name) then said, 'Looking at the moving carriage, I am happy to meet King Chen Si (Chen Si Wang, name), suddenly hearing the horses neigh, I am glad to meet...'
龍機欣笑而出。王謂其御曰。與海法師語。真令人盤桓不能去。其辯終類此。及周氏兼有梁益。州牧庸公尤加敬。年八十。戒門人法明曰。吾死當露屍施鳥獸。茍作圖塔。終堙滅耳。弟子不敢違。建德間果屏除圖塔云。
後梁僧遷
姓嚴氏。吳郡吳人。師事鐘山靈耀道則法師。后游講肆。嘗難招提慧琰禪品義。招提為更新章句。高帝法集興善殿。銳辯如流。帝嘉之。且特詔遷。敷述帝所制勝鬘義疏於壽光殿。皇儲尚書令何敬容。並加扣擊。中興。為荊鄴大僧正。恂恂七眾不肅而成。天保十二年四月十七日。卒于大寶精舍。壽七十九。葬江陵之中華北山。還弱冠誦法華六千部。親見普賢于夢𥧌中。香光洞燭摩頂加被。秘而不言。及是始以告人云。且梁明帝有疏致遷。其說以為。等觀北面歸依。時移三紀。擁經問道。十有三年。終識苦空。功由善導。等觀帝法名也。
新修科分六學僧傳卷第二十一 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十二
浙東沙門 曇噩 述
精進學
義解科(二)
陳慧勇
桓氏。其先譙國龍亢人也。后以祖法式令錢唐。因寓居於吳郡之吳縣東鄉桓里。父獻蚤世。母張氏嘗
【現代漢語翻譯】 龍機欣然笑著走了出來。王對他的侍從說：『與海法師交談，真令人流連忘返。他的辯才始終如此。』等到周氏兼併了梁益二州，州牧庸公對他更加尊敬。八十歲時，他告誡弟子法明說：『我死後應當露屍施捨給鳥獸，如果建造圖塔（tú tǎ，佛塔），最終也會被埋沒。』弟子不敢違揹他的意願。建德年間果然廢除了圖塔的建造，這就是這件事。
後梁僧遷（Sēng Qiān）
姓嚴，是吳郡吳縣人。他師從鐘山靈耀道則法師。後來遊歷各處講學場所。曾經在招提寺與慧琰禪師辯論禪品義理，招提寺為此更新了章句。高帝在法集興善殿，他辯才如流水，高帝嘉獎了他。並且特地詔令僧遷在壽光殿敷述高帝所著的《勝鬘義疏》。皇儲尚書令何敬容也一同參與討論。中興年間，他擔任荊鄴大僧正，以身作則，七眾自然肅敬。天保十二年四月十七日，在大寶精舍圓寂，享年七十九歲，葬于江陵中華北山。年輕時誦讀《法華經》六千部，親眼在夢中見到普賢菩薩，香光照亮，摩頂加持，他秘而不宣。直到臨終才告訴別人。而且梁明帝有書信致僧遷，信中說：『等觀北面歸依，時間已經過去三十年。擁經問道，也有十三年了。最終認識到苦空的真諦，這都是善導的功勞。』等觀是帝王的佛法名號。
新修科分六學僧傳卷第二十一 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十二
浙東沙門曇噩（Tán È） 述
精進學
義解科(二)
陳慧勇
姓桓，他的祖先是譙國龍亢人。後來因為祖先法式在錢唐做官，因此居住在吳郡吳縣東鄉桓里。父親獻早逝，母親張氏曾經...
【English Translation】 Longji smiled and came out. The king said to his attendant, 'Talking with Dharma Master Hai is truly captivating and makes one reluctant to leave. His eloquence is always like this.' When the Zhou family annexed the Liang and Yi provinces, the governor Yong Gong showed him even greater respect. At the age of eighty, he warned his disciple Faming, 'After my death, my corpse should be exposed to birds and beasts. If stupas (tú tǎ, pagodas) are built, they will eventually be buried.' The disciple dared not disobey his wishes. During the Jian'de period, the construction of stupas was indeed abolished, and that was the end of the matter.
Seng Qian of Later Liang
His surname was Yan, and he was a native of Wu County, Wu Commandery. He studied under Dharma Master Lingyao Daoze of Zhongshan Mountain. Later, he traveled to various lecture halls. He once debated the meaning of Chan principles with Chan Master Huiyan at Zhaoti Temple, and Zhaoti Temple updated the chapters and sentences for this reason. In the Faxing Xingshan Hall, Emperor Gao's eloquence flowed like a river, and the emperor praised him. Moreover, he specially ordered Seng Qian to expound the 'Shengman Sutra Commentary' written by Emperor Gao in the Shuguang Hall. He Jingrong, the Crown Prince and Minister of the Ministry of Affairs, also participated in the discussion. During the Zhongxing period, he served as the Great Sangha Chief of Jingye, and the seven assemblies were naturally respectful because of his example. On the seventeenth day of the fourth month of the twelfth year of Tianbao, he passed away at the Dabao Vihara at the age of seventy-nine and was buried in the Zhonghua North Mountain of Jiangling. In his youth, he recited the 'Lotus Sutra' six thousand times and personally saw Samantabhadra Bodhisattva in a dream, with fragrant light illuminating him and bestowing blessings by touching his head. He kept it a secret and did not tell anyone. Only when he was dying did he tell others. Moreover, Emperor Ming of Liang had a letter to Seng Qian, which said, 'Equally observing and turning north to take refuge, thirty years have passed. Embracing the scriptures and asking about the Way, it has also been thirteen years. Finally, I have come to realize the truth of suffering and emptiness, and this is all due to the merit of Shandao.' 'Equally observing' is the Dharma name of the emperor.
Newly Compiled Classified Biographies of Monks, Volume 21 卍 Newly Continued Collection, Volume 77, No. 1522, Newly Compiled Classified Biographies of Monks
Newly Compiled Classified Biographies of Monks, Volume 22
Shramana Tan E of Eastern Zhejiang, Narrated
Diligent Study
Section on Explaining Meanings (2)
Chen Huiyong
His surname was Huan, and his ancestors were from Longkang, Qiao State. Later, because his ancestor Fashi served as an official in Qiantang, he resided in Huanli, East Township, Wu County, Wu Commandery. His father, Xian, died early, and his mother, Zhang, once...
夢。登佛塔獲二金菩薩像。因娠而孿產焉。皆男子。並從幼入道。長則慧聰。勇其次也。始出都。依止則師于靈曜寺。隨方受業。不事專門。年登具戒。從靜眾寺峰律師。學十誦。龍光寺僧綽。建元寺法寵。悉服膺座右。稟宗成實。俄而法輪大轉。講肆盛開。時才三十歲耳。會梁季之亂。靡所寧息。於是就攝出止觀寺。取正於僧詮法師焉。詮亦待遇加厚。恨相得之晚。初勇之未行也。嘗于報恩寺前得竹如意。其人云。從攝山來。且謂勇當如意矣。忽不見。頃之又得漆函。盛三論一部。于其房之窗牖間。察莫知其來處。蓋若有物以勸發者。天嘉五年。世祖請于太極殿開演。聲名籍甚。住持禪眾寺。十有八載。構大法堂。榜曰般若。制度宏敞壯麗。至德元年五月二十八日。稍疾而逝。神容不變。經宿頂暖。六月六日。窆于山之西嶺。春秋六十有九。始終講華嚴涅槃方等大集大品各二十遍。智論中百十二門論各三十五遍。余法華思益等。部數不記。中書令濟陽江總。文其墓碑。
陳寶璚
姓徐氏。其先東管人。后避難。從昆陵之曲阿縣。祖齊。右軍將軍。父僧達梁臨川王咨議。璚身長七尺五寸。背胛龍文。口三十九齒。幼事沙門法通謝俗。通器重之。不使隨眾服役。年過志學。將稟光宅寺云法師。弗果。乃聽南
澗仙師研精數論。仙嘗得其私記覽而歎賞。后因升座。勸門徒傳寫。且令覆述。時才受具耳。居輪下未五年。即為法主。代仙敷化。方梁高祖出三教妙旨行世。璚尤究其義。帝殊簡注。詔見於壽光殿。還鄉。住見安寺。會上黃侯曄為守。每深尊敬。忽郡民訛言。有白龍見寺中。奔競屢日。不能已。教海大龍。識者知其為璚讖也。素與簡子周弘正友善。謂曰子誠京華開導之才也。於是從請還都。發成實論題。拂麈尾答僧正慧令切難。容止可觀。到茂灌民譽之重任孝恭。詞筆之富。皆執卷稽疑。服膺請業。世謨孝恭之子也。姿性好學。偏深玄義。講涅槃如水傳器。將謀入道。奄至無常。頂暖信宿。手屈三指。既葬一日。其父猶見世謨。擁神人數輩。從天來下。對晤談話。宛若平生。褒讚出家。稱揚法利。頃之偕翼從陵空而去。室中香氣氤氳。經日不散。永定三年夏。高祖不豫。詔于重云殿大閣中。弘宣大品以禱。夢朱衣神人禮而進曰。般若多難。仰祈疾講。璚頗以卷數尚多為辭。請益懇到。七月十日乃白眾云。夜夢神人催罷法席。僅餘一卷。午前當了。及出殿至寺。雷而驟作。高祖遂崩。逮文帝纂歷。詔為京邑大僧正。七眾肅然。海東諸國影象遙敬。至德二年二月二十三日。示微恙。三月二十日告終。先是建初寺寶璚。小
【現代漢語翻譯】 現代漢語譯本： 澗仙法師精通數論。寶仙法師曾經得到他的私人筆記，閱讀後讚歎不已。後來寶仙法師升座講法，勸勉門徒傳抄，並且讓他們複述。當時寶仙法師才剛受完具足戒，在輪下學習不到五年，就成爲了法主，代替澗仙法師弘揚佛法。 當時梁高祖頒佈了闡述儒釋道三教精妙之處的文章，在世間流傳。寶璚法師尤其深入研究其中的含義。梁簡文帝非常讚賞他的註釋，下詔在壽光殿召見他。之後寶璚法師返回家鄉，住在見安寺。當時會上黃侯曄擔任郡守，對寶璚法師非常尊敬。忽然郡中百姓謠傳，有白龍出現在寺廟中，人們奔走相告，持續了好幾天都無法平息。懂得其中含義的人知道這是寶璚法師的讖語。 寶璚法師一向與簡文帝之子周弘正友善，對他說：『您確實是京城中開導教化的才能之士啊。』於是周弘正聽從寶璚法師的邀請，返回都城。寶璚法師開始講解《成實論》的題目，用拂塵尾回答僧正慧令的懇切提問，他的儀容舉止令人讚嘆。等到茂灌的百姓推舉孝恭擔任重任，孝恭憑藉他豐富的文采，都拿著書卷來請教疑問，虛心接受教誨。世謨是孝恭的兒子，天性好學，尤其深入研究玄妙的義理。寶璚法師講解《涅槃經》，就像用水傳遞器物一樣流暢。世謨將要出家入道，卻突然去世，臨終時頭頂溫暖了好幾天，手指彎曲了三根。 安葬后一天，他的父親仍然看見世謨，帶領著一些神人，從天而降，與他對面交談，就像平時一樣。世謨讚揚出家功德，稱揚佛法的利益。不久，世謨與隨從一同飛向天空而去。房間里香氣瀰漫，過了好幾天都沒有消散。 永定三年夏天，高祖皇帝身體不適，下詔在重云殿大閣中，弘揚《大品般若經》來祈福。夢中，一位身穿紅衣的神人向高祖行禮並進言說：『《般若經》有很多困難之處，希望您能儘快講解。』寶璚法師因為經卷數量還很多而推辭，高祖懇切地請求。七月十日，寶璚法師告訴眾人說：『夜裡夢見神人催促停止講經，只剩下一卷了，今天上午應當結束。』等到寶璚法師走出殿到寺廟，雷聲大作，高祖皇帝就駕崩了。 等到文帝即位，下詔任命寶璚法師為京城大僧正，僧團七眾都非常敬佩他，海東各國的畫像也遙相敬仰。至德二年二月二十三日，寶璚法師顯示出輕微的疾病，三月二十日圓寂。在此之前，建初寺的寶璚法師，年幼。
【English Translation】 English version: Master Jian Xian was proficient in numerology. Master Bao Xian once obtained his private notes, read them, and admired them greatly. Later, when Master Bao Xian ascended the Dharma seat to preach, he encouraged his disciples to transcribe them and asked them to repeat them. At that time, Master Bao Xian had just received the full monastic precepts and had been studying under the wheel for less than five years. He became the Dharma master, propagating the Dharma in place of Master Jian Xian. At that time, Emperor Gaozu of Liang issued articles expounding the profound principles of Confucianism, Buddhism, and Taoism, which circulated in the world. Master Bao Qiong especially delved into the meaning of these articles. Emperor Jianwen of Liang greatly appreciated his annotations and issued an edict summoning him to the Shougong Hall. Afterwards, Master Bao Qiong returned to his hometown and resided in Jian'an Temple. At that time, Marquis Huang Hou Ye of Huishang served as the prefect and deeply respected Master Bao Qiong. Suddenly, the people of the prefecture spread rumors that a white dragon had appeared in the temple. People rushed to see it for days, but the commotion could not be quelled. Those who understood the meaning knew that this was a prophecy of Master Bao Qiong. Master Bao Qiong had always been friendly with Zhou Hongzheng, the son of Emperor Jianwen, and said to him, 'You are indeed a talented person for guiding and enlightening in the capital.' Therefore, Zhou Hongzheng followed Master Bao Qiong's invitation and returned to the capital. Master Bao Qiong began to explain the topics of the Satya-siddhi-shastra (Treatise on the Completion of Truth) and answered the earnest questions of the Sangha Chief Hui Ling with a whisk. His demeanor was admirable. When the people of Mao Guan recommended Xiao Gong to take on important responsibilities, Xiao Gong, relying on his rich literary talent, would hold the scriptures and ask questions, humbly accepting teachings. Shi Mo was the son of Xiao Gong, and he was naturally fond of learning, especially delving into the profound meanings. Master Bao Qiong explained the Nirvana Sutra as smoothly as passing water from one vessel to another. Shi Mo was about to renounce the world and enter the path, but he suddenly passed away. At the time of his death, the crown of his head remained warm for several days, and three of his fingers were bent. One day after the funeral, his father still saw Shi Mo leading a group of deities descending from the sky, talking to him face to face as if it were ordinary times. Shi Mo praised the merits of renunciation and extolled the benefits of the Dharma. Soon after, Shi Mo and his entourage flew into the sky and departed. The fragrance in the room lingered for days without dissipating. In the summer of the third year of Yongding, Emperor Gaozu was unwell and issued an edict to propagate the Mahaprajnaparamita Sutra in the Grand Pavilion of Chongyun Hall to pray for blessings. In a dream, a deity in red robes bowed to Emperor Gaozu and said, 'The Prajnaparamita Sutra has many difficulties, I hope you can explain it quickly.' Master Bao Qiong declined because there were still many volumes of scriptures, but Emperor Gaozu earnestly requested. On July 10th, Master Bao Qiong told the assembly, 'I dreamed last night that a deity urged me to stop lecturing on the scriptures. There is only one volume left, and it should be finished this morning.' When Master Bao Qiong left the hall and arrived at the temple, thunder rumbled, and Emperor Gaozu passed away. When Emperor Wen ascended the throne, he issued an edict appointing Master Bao Qiong as the Great Sangha Chief of the capital. The seven assemblies of the Sangha greatly admired him, and images from various countries across the sea paid homage from afar. On February 23rd of the second year of Zhide, Master Bao Qiong showed slight illness, and on March 20th, he passed away. Before this, Bao Qiong of Jianchu Temple was young.
年共學。名德相配。夕夢有報已入滅者。且夢昇天。有疏請講。皆符驗不少爽。遺誡毋用銘志掩坎喪事所須。詔有司給辦。仍以天子鹵簿致榮飭。四月十八日。窆鐘山名僧墓。初璚入京。謁僧正慧超于南澗寺。求住。超未之許。見而駭曰。此子后當有吾位。法門所賴也。何獨房。即命寺綱處置。孝宣屢詔弘闡。太子見導衛者。咸修偉。蓋神人云。大將軍章照達。嘗迎致。所見亦然。兄孫普光承藉規訓。與同學道莊明解等。樹碑于金陵之舊墟。其文則慧日道場釋法輪作也。
陳警韶
生會稽上虞顏氏。學年。事季父僧廣為師入道。廣律行。蓋當時之領袖也。韶材具峻整。昉游都。即還鄉受戒。護持嚴謹。如擎油缽。沙門道林請留以開導鄉土。即夢韶舌相長廣而欲中斷。因悔前失。勸之使再出都邑弘化。始紹莊嚴旻公遺緒。次稟龍光僧綽。蓋亦開善璚公之裔也。末又探習三藏。廣綜眾家。年二十三。遂講大品。聽者溢道。后還晉陵建元等寺敷演。解冠群英。韶性嗜禪寂。每愿年將四十。便罷法席。而學侶相顧不勝欽向。時年已三十有九矣。會建元寺主。臨終遣言。傳法于韶。於是坐堂上教授。無所辭讓。梁簡文邵陵岳陽王等。承稟訓誨。尤加欽重。季世澆薄。乃往豫章。授余豫州黃司空等菩薩戒法。適遇外國
【現代漢語翻譯】 現代漢語譯本：
他們一起學習，名字和德行相稱。晚上夢見有人報告說已經圓寂，並且夢見昇天。有人上疏請求講經，都與實際情況相符，沒有絲毫差錯。遺囑告誡不要用銘文來紀念，也不要掩蓋墳墓，喪事所需之物，皇帝下詔由有關部門供給辦理，仍然用天子的儀仗隊來增加榮耀。四月十八日，安葬在鐘山名僧的墓地。當初，釋法璚（釋法璚）入京，在南澗寺拜見僧正慧超（慧超），請求居住。慧超沒有答應他，見到他后驚訝地說：『這個孩子以後會得到我的位置，是佛法所依賴的人啊，為什麼只給他一間房？』立即命令寺廟的負責人安排。孝宣皇帝多次下詔讓他弘揚佛法。太子見到引導護衛的人，都非常敬佩，大概是神人吧。大將軍章照達（章照達）曾經迎接他，所見到的情況也是這樣。他的侄孫普光（普光）繼承了他的教誨，與同學道莊（道莊）、明解（明解）等人，在金陵的舊址上樹立石碑，碑文是慧日道場的釋法輪（釋法輪）所作。
陳警韶（陳警韶）
出生在會稽上虞顏氏。在求學的年紀，跟隨他的叔父僧廣（僧廣）為師而入佛道。僧廣持守戒律，是當時的領袖人物。陳警韶的資質嚴謹端正。剛開始遊歷都城，就返回家鄉受戒，護持戒律非常嚴謹，就像拿著盛滿油的缽一樣。沙門道林（道林）請求他留下，用來開導鄉土。陳警韶就夢見自己的舌頭又長又寬，想要中斷。因此後悔之前的過失，勸他再次到都城弘揚佛法。開始繼承莊嚴寺旻公（旻公）的遺志，後來又稟承龍光寺僧綽（僧綽）的教誨，僧綽也是開善寺釋法璚的後代。最後又探究學習三藏經典，廣泛綜合各家學說。二十三歲時，就開始講解《大品般若經》，聽眾擠滿了道路。後來返回晉陵的建元寺等寺廟宣講佛法，他的見解超越了所有英才。陳警韶的性格愛好禪定寂靜，常常希望到了四十歲，就停止講經說法。但是學友們互相顧盼，都非常欽佩仰慕他。當時他已經三十九歲了。恰逢建元寺的住持，臨終時留下遺言，將住持之位傳給陳警韶。於是他坐在講堂上教授佛法，沒有推辭。梁簡文帝、邵陵王、岳陽王等，都接受他的訓誨，更加欽佩尊重他。末世風氣澆薄，於是前往豫章，授予豫州黃司空等人菩薩戒法。恰好遇到外國……
【English Translation】 English version:
They studied together, their names matching their virtues. At night, someone reported in a dream that he had already passed away and ascended to heaven. Someone submitted a memorial requesting him to lecture on the scriptures, and all corresponded to the actual situation without any discrepancy. His will and testament cautioned against using inscriptions to commemorate him, nor to cover the tomb, and the necessities for the funeral were provided by the imperial court upon the emperor's decree. Furthermore, the imperial entourage was used to enhance the honor. On the eighteenth day of the fourth month, he was buried in the cemetery of famous monks in Zhongshan (Mount Zhong). Initially, Shi Faqiong (釋法璚, a monk's name) entered the capital and visited the Sangha leader Huichao (慧超, a monk's name) at Nanjian Temple, requesting to reside there. Huichao did not grant his request, but upon seeing him, he exclaimed in surprise, 'This child will later attain my position and is the one upon whom the Dharma relies. Why only give him one room?' He immediately ordered the temple administrator to make arrangements. Emperor Xiaoxuan repeatedly issued edicts for him to propagate the Dharma. The Crown Prince, upon seeing those who guided and protected him, was filled with admiration, likely considering him a divine being. General Zhang Zhaoda (章照達, a general's name) once welcomed him, and what he saw was also the same. His grand-nephew Puguang (普光, a monk's name) inherited his teachings, and together with fellow students Daozhuang (道莊, a monk's name) and Mingjie (明解, a monk's name), erected a stele at the old site of Jinling. The inscription was written by Shi Falun (釋法輪, a monk's name) of the Huiri Dharma Assembly.
Chen Jingshao (陳警韶, a monk's name)
Born in the Yan family of Shangyu, Kuaiji. In his school years, he entered the Buddhist path under the tutelage of his uncle, Monk Guang (僧廣, a monk's name). Monk Guang upheld the precepts and was a leading figure of his time. Chen Jingshao's talent was stern and upright. He initially traveled to the capital, then returned to his hometown to receive the precepts, upholding them with strict diligence, as if carrying a bowl filled with oil. The Shramana Daolin (道林, a monk's name) requested him to stay and guide the local people. Chen Jingshao then dreamed that his tongue was long and wide and about to be severed. He regretted his previous mistake and encouraged him to go to the capital again to propagate the Dharma. He began by inheriting the legacy of Monk Min (旻公, a monk's name) of Zhuangyan Temple, and later received the teachings of Monk Chuo (僧綽, a monk's name) of Longguang Temple, who was also a descendant of Shi Faqiong of Kaishan Temple. Finally, he explored and studied the Tripitaka, extensively synthesizing various schools of thought. At the age of twenty-three, he began lecturing on the Mahaprajnaparamita Sutra, and the audience filled the roads. Later, he returned to Jianyuan Temple and other temples in Jinling to expound the Dharma, his understanding surpassing all talents. Chen Jingshao's nature loved meditation and tranquility, and he often wished to retire from lecturing at the age of forty. However, his fellow students looked at each other, filled with admiration and respect for him. At that time, he was already thirty-nine years old. It happened that the abbot of Jianyuan Temple, on his deathbed, left a will, passing the position of abbot to Chen Jingshao. Therefore, he sat in the lecture hall and taught the Dharma without declining. Emperor Jianwen of Liang, Prince Shaoling, Prince Yueyang, and others, all received his teachings and held him in even greater esteem. In the degenerate times of the late dynasty, he went to Yuzhang and bestowed the Bodhisattva precepts on Huang Sikong and others of Yuzhou. He happened to encounter a foreign...
三藏真諦談論。諦嘆曰。吾行天下多矣。至如斯人誠未易得。為翻金光明經唯識論涅槃中百句長解脫十四音等。天嘉四年。慧藻同泰道倫輩。二百許人。具疏連署。請于會稽白馬寺長講。且十年而韶亦老矣。俾慧藻嗣領徒眾。而宴坐瓦棺。蹈初志也。沙門智顗。請述前業。固以疾辭。其餘赴應。茲不復錄。至德元年十月十一日。右脅臥終於開善寺。其月十六。窆于鐘山獨龍岡。壽七十六。講成實論五十餘遍。涅槃三十餘遍。新金光明三十餘遍。維摩天王仁王等經。遍數不記。
陳安廩
姓秦氏。晉中書令靖之七世孫。南度來寓居江陰。父正善地理學。嘗著入神洞歷二書。廩年始十三。聖善斯逝。詩禮趨庭。多所究習。老莊之清靜。孫吳之權謀。靡弗該貫。然皆非所好也。年二十五。辭親出家。乃北遊魏國。依司州光融寺容公。探受經論。聽嵩高少林寺光公十誦。又明禪法。悉探玄門。在魏十有二年。講四分律且二十遍。大乘經論相仍不輟。梁泰清元年。還屆楊都。詔住天安寺。開華嚴。標緻宏妙。易於領會。梁運既終。法輪停轉。逮大陳永定元年。詔入內殿。手傳香火接足。盡䖍奉。承戒范。詔遷住耆阇寺。有司供給。永事弘演。於是有投老之志焉。世祖詔。開大集於昭德殿。孝宣又躬于華林園內北面稟
【現代漢語翻譯】 現代漢語譯本：三藏真諦（Tripitaka Paramārtha，一位譯經僧人）的事蹟談論。諦嘆息道：『我走遍天下，像這樣的人實在難以找到。』他翻譯了《金光明經》（Suvarṇaprabhāsa Sūtra）、《唯識論》（Vijñāptimātratā-śāstra）、《涅槃經》（Nirvāṇa Sūtra）中的百句長解脫和十四音等。天嘉四年，慧藻、同泰、道倫等人，大約二百多人，共同署名上疏，請求在會稽白馬寺長期講授這些經典。但十年後，真諦也老了，於是讓慧藻繼承領導徒眾，自己則在瓦棺中靜坐，實踐最初的志向。沙門智顗（Zhìyǐ，天臺宗創始人）請求他繼續之前的翻譯事業，真諦堅決以生病為由推辭。其他前來應邀的人，這裡就不再一一記錄了。至德元年十月十一日，真諦右脅臥著在開善寺圓寂。當月十六日，安葬在鐘山獨龍岡。享年七十六歲。他講解《成實論》（Tattvasiddhi-śāstra）五十多遍，《涅槃經》三十多遍，《新金光明經》三十多遍，《維摩經》（Vimalakīrti Sūtra）、《天王經》、《仁王經》（Ren Wang Jing）等經典，講解的遍數無法記清。 陳安廩（Chén Ānlǐn，一位僧人） 姓秦，是晉朝中書令秦靖的七世孫。南遷后居住在江陰。他的父親精通地理學，曾經著有《入神洞歷》二書。安廩十三歲時，父親去世，他開始學習詩書禮儀，廣泛涉獵。老莊的清靜思想，孫吳的權謀策略，無不通曉，但這些都不是他所喜好的。二十五歲時，辭別父母出家，北遊魏國，依止司州光融寺的容公，學習經論。又在嵩高少林寺聽光公講解《十誦律》（Daśādhyāya-vinaya），並且精通禪法，深入研究玄門。在魏國十二年，講解《四分律》（Dharmaguptaka-vinaya）近二十遍，大乘經論也持續不斷地學習。梁泰清元年，回到楊都，皇帝下詔讓他住在天安寺，開講《華嚴經》（Avataṃsaka Sūtra），他的講解宏大精妙，容易理解。梁朝滅亡后，佛法傳播也停滯了。到了大陳永定元年，皇帝下詔讓他進入內殿，親自點燃香火，以接足禮表示虔誠，並接受他的戒律。皇帝下詔讓他遷住耆阇寺，由有關部門供給，讓他永久地弘揚佛法。於是安廩有了在此終老的志向。世祖下詔在昭德殿開設大集會，孝宣帝又親自在華林園內北面聽講。
【English Translation】 English version: Discussions about the Tripitaka Paramārtha (a translator monk). Dì sighed and said, 'I have traveled all over the world, and it is truly difficult to find someone like him.' He translated the Suvarṇaprābhāsa Sūtra (Golden Light Sutra), the Vijñāptimātratā-śāstra (Treatise on Consciousness-Only), the hundred-verse long liberation and the fourteen sounds in the Nirvāṇa Sūtra (Nirvana Sutra), and so on. In the fourth year of the Tianjia era, Huìzǎo, Tóngtài, Dàolún, and others, about two hundred people, jointly submitted a memorial requesting long-term lectures on these scriptures at Baimasi (White Horse Temple) in Kuaiji. However, after ten years, Paramārtha also grew old, so he had Huìzǎo succeed him in leading the disciples, while he himself sat in meditation in a clay coffin, fulfilling his original aspiration. The śramaṇa Zhìyǐ (founder of the Tiantai school) requested him to continue his previous translation work, but Paramārtha firmly declined on the grounds of illness. Others who came to respond are not recorded here one by one. On the eleventh day of the tenth month of the first year of the Zhìdé era, Paramārtha passed away lying on his right side at Kai Shan Temple. On the sixteenth of that month, he was buried on Dulong Gang in Zhongshan. He lived to the age of seventy-six. He lectured on the Tattvasiddhi-śāstra (Treatise on the Establishment of Truth) more than fifty times, the Nirvāṇa Sūtra more than thirty times, the New Suvarṇaprābhāsa Sūtra more than thirty times, and the Vimalakīrti Sūtra (Vimalakirti Sutra), the Heavenly King Sutra, the Ren Wang Jing (Sutra of Humane Kings), and other scriptures, the number of times lectured is uncountable. Chén Ānlǐn (a monk) His surname was Qín, and he was the seventh-generation descendant of Qín Jìng, the Secretary of the Imperial Secretariat of the Jin Dynasty. After migrating south, he resided in Jiangyin. His father was proficient in geography and had authored two books, 'Rùshén Dònglì'. When Ānlǐn was thirteen years old, his father passed away, and he began to study poetry, books, and etiquette, extensively exploring various fields. He was well-versed in the tranquility of Lao-Zhuang and the strategies of Sun-Wu, but none of these were to his liking. At the age of twenty-five, he bid farewell to his parents and became a monk, traveling north to the Wei kingdom, where he relied on Master Róng of Guangrong Temple in Sizhou to study scriptures and treatises. He also listened to Master Guāng of Shaolin Temple in Songgao explain the Daśādhyāya-vinaya (Ten Recitation Vinaya), and he became proficient in Chan (Zen) practice, deeply studying the Xuanmen (School of the Mystery). During his twelve years in the Wei kingdom, he lectured on the Dharmaguptaka-vinaya (Four-Part Vinaya) nearly twenty times, and he continuously studied Mahayana scriptures and treatises. In the first year of the Liang Taiqing era, he returned to Yangdu, where the emperor issued an edict for him to reside at Tianan Temple and lecture on the Avataṃsaka Sūtra (Flower Garland Sutra). His lectures were grand and profound, easy to understand. After the fall of the Liang dynasty, the propagation of Buddhism also stagnated. By the first year of the Da Chen Yongding era, the emperor issued an edict for him to enter the inner palace, personally lighting incense and showing reverence by touching his feet, and receiving his precepts. The emperor issued an edict for him to move to Qisha Temple, where the relevant departments provided for him, allowing him to permanently propagate the Dharma. Thus, Ānlǐn had the aspiration to spend his remaining years there. Emperor Shizu issued an edict to hold a grand assembly at Zhaode Hall, and Emperor Xiaoxuan personally listened to his lectures facing north in the Hualin Garden.
道。至德元年正月。遘疾而逝。窆于開善之西山。壽七十有七。
陳慧榮
出會稽山陰顧氏。梁大通間。京輦盛弘成實。榮時始聽。即能盡所辯論。一眾駭異。由是遠播聞望。益力學。不事世務。間得父母書問。輒焚棄。未嘗視。謂其友曰。予豈無情哉。顧書中但二字耳。見之徒廢吾業。詰其二字。則答惟兇吉耳。如是三十餘年。至年五十。乃大弘法席。會梁昭明在座遣問講者誰歟。即抗聲曰。禹穴慧榮。太子國之儲君。而不識是。何見之狹耶。聞者掩耳。榮從容如平常。后偕其徒還鄉里。獨其母無恙。因嘆曰。十五辭鄰故。五十還故鄰。少年不識我。長老無一人。邑中爭歆艷之。而惡其傲誕。遂大集眾令豎義。榮曰。予學豈諸公可及哉。茍豎義則恐諸公難於應對。請從眾舉。而我應之。眾乃舉八寸種好。蓋意其不能盡記持也。榮曰。豎義之法。當如是乎。此雖文繁。義則易知。即部分上下牒數列名出體。眾莫之難激。至德之季。卒于楊都。
隋慧弼
生常州宜興之蔣氏。祖玄略。父元晛。季父元舉。皆有名位。弼幼神爽。見者嗟異焉。永定二年。陳室龍興。武帝躬紆袞冕。為剪周羅。詔上方給三衣什物。仍師事慧殿寺領法師。領蓋東南僧望也。始從之受成實。弱冠依寶梁明上弘新實天宮晃
【現代漢語翻譯】 現代漢語譯本：道律師（道宣律師），至德元年正月，因病去世，安葬在開善寺的西山，享年七十七歲。
陳慧榮（陳慧榮法師）， 出自會稽山陰的顧氏家族。梁朝大通年間，京城一帶盛行弘揚成實宗的學說。慧榮法師當時開始聽聞學習，就能完全辯論其中的道理，令眾人驚駭詫異。因此，他的名聲遠播。他更加努力學習，不參與世俗事務。偶爾收到父母的書信問候，就燒掉丟棄，從不觀看。他告訴朋友說：『我難道沒有感情嗎？只是書信中只有兩個字罷了，看見它只會荒廢我的學業。』追問他所說的兩個字是什麼，他回答說：『只不過是兇吉罷了。』像這樣過了三十多年，到五十歲時，才開始大力弘揚佛法。當時梁昭明太子在座，派人詢問講法者是誰，慧榮法師就高聲回答說：『是禹穴的慧榮。太子是國家的儲君，卻不認識我，見識怎麼如此狹隘呢？』聽者都摀住了耳朵。慧榮法師卻從容如常。後來，他與弟子們一同返回家鄉，只有他的母親還健在。因此感嘆說：『十五歲離開舊鄰，五十歲回到舊鄰。少年不認識我，年長者沒有一人。』鄉里的人都爭相羨慕他，但也厭惡他的傲慢自大。於是大家聚集起來，讓他闡述義理。慧榮法師說：『我的學識難道是諸位可以趕得上的嗎？如果讓我闡述義理，恐怕諸位難以應對。請大家推舉，而我來回答。』眾人就推舉了八寸的『種好』（佛教術語，指善根），大概是認為他不能完全記住。慧榮法師說：『闡述義理的方法，應當是這樣的嗎？這雖然文字繁多，但義理容易理解。』於是他分門別類，上下條理清晰，列舉名稱，闡述本體。眾人沒有誰能難倒他。至德年間末期，在楊都去世。
隋慧弼（隋朝慧弼法師）， 生於常州宜興的蔣氏家族。祖父蔣玄略，父親蔣元晛，叔父蔣元舉，都有名望和地位。慧弼法師從小就神采奕奕，見到他的人都驚歎稱奇。永定二年，陳朝興盛，武帝親自彎腰為他剪裁袈裟。詔令上方供給三衣什物。讓他師從慧殿寺的領法師。領法師是東南一帶僧人的領袖。慧弼法師開始跟隨他學習成實宗，弱冠之年依附寶梁明上弘揚新成實宗，住在天宮寺的晃法師門下。
【English Translation】 English version: Daolü Shi (Lawyer Daoxuan), passed away due to illness in the first month of the first year of the Zhide era. He was buried in the western mountains of Kaisan Temple, at the age of seventy-seven.
Chen Huirong (Venerable Chen Huirong), Came from the Gu family of Shanyin, Kuaiji. During the Datong period of the Liang Dynasty, the capital area flourished in promoting the teachings of the Chengshi School. Venerable Huirong began to listen and learn at that time, and was able to fully debate the principles, which amazed everyone. Therefore, his reputation spread far and wide. He studied even harder and did not engage in worldly affairs. Occasionally, when he received letters of inquiry from his parents, he would burn and discard them without ever looking at them. He said to his friends, 'Do I have no feelings? It's just that there are only two words in the letters, and seeing them would only waste my studies.' When asked what the two words were, he replied, 'Only good or bad fortune.' He lived like this for more than thirty years, and at the age of fifty, he began to vigorously promote the Dharma. At that time, Prince Zhaoming of Liang was present and sent someone to ask who the speaker was. Venerable Huirong replied loudly, 'It is Huirong of Yuxue. The prince is the heir to the country, but he does not recognize me. How narrow is his vision?' Those who heard it covered their ears. Venerable Huirong remained calm as usual. Later, he returned to his hometown with his disciples, and only his mother was still alive. Therefore, he sighed and said, 'I left my old neighbors at fifteen, and returned to my old neighbors at fifty. The young people do not know me, and there is not a single elder.' The people in the village competed to admire him, but they also disliked his arrogance. So everyone gathered together and asked him to expound the meaning of the Dharma. Venerable Huirong said, 'Can my knowledge be matched by you all? If I expound the meaning, I am afraid that you will have difficulty responding. Please let everyone recommend, and I will answer.' The crowd then recommended the eight-inch 'seed-nature' (a Buddhist term referring to good roots), probably thinking that he could not remember it completely. Venerable Huirong said, 'Is this how the method of expounding the meaning should be? Although the text is numerous, the meaning is easy to understand.' So he categorized, clearly organized the upper and lower levels, listed the names, and explained the essence. No one could stump him. At the end of the Zhide era, he passed away in Yangdu.
Sui Huibi (Venerable Huibi of the Sui Dynasty), Was born into the Jiang family of Yixing, Changzhou. His grandfather was Jiang Xuanlüe, his father was Jiang Yuanxian, and his uncle was Jiang Yuanju, all of whom had fame and status. Venerable Huibi was bright and spirited from a young age, and those who saw him marveled at him. In the second year of Yongding, the Chen Dynasty flourished, and Emperor Wu personally bent down to tailor a kasaya for him. He ordered the imperial court to provide three robes and other items. He was instructed to study under the leading Dharma master of Huidian Temple. The leading Dharma master was the leader of the monks in the Southeast region. Venerable Huibi began to follow him to study the Chengshi School, and in his youth, he relied on Bao Liangming to promote the New Chengshi School, residing under Dharma Master Huang of Tiangong Temple.
公。敷心論。遂精研力究。而六足八犍。四真五聚。若指諸掌。天嘉元年。乃去小務大。學四論于紹隆哲公。閱數旬該貫玄極。然慧解沈鬱。詞吐抑揚。而名聲益重矣。太建十年。詔居長城報德寺。講涅槃法華。瓶錫盈堂。簪裾滿席。稟戒承歸者如市。屬哲公垂滅。遣使招之。付以曲幾麈尾經書等。以托後事。江南內附。因歸鄉里。繕治陳武所營安國寺而老焉。真觀法師為制寺碑。文載別錄。開皇十九年正月疾。三月十五日奄爾而化。春秋六十有二矣。窆華陽山。弟子慧方立碑。
隋慧哲
襄陽趙氏子。陳季始依建初璚公。璚時為大僧正。貌正紫。眾號烏璚。后依彭城寶璚。貌潔晢。號白璚。皆大進所業。然性矜伐傲誕。俄而徙事興皇道朗。以究所未至。嘗行路遇雷雨。從容徐步達寺。則水滿靴矣。平居視瞻無回。舉止必循規矩。善護根門。節量口腹。便利滌沐。雖以赴請信宿俗舍。未或見其污穢。故識者伏其持守云。嗣開三論。光價斯倍。遂領徒歸鄉里。住城西望楚山龍泉寺之光福禪房。涅槃三論遞互弘闡。輪下三百餘人。成器傳燈可五十。慧品法粲智嵩法同慧璇慧楞等。開皇十七年四月。卒于龍泉。壽五十有九。葬西望山。沙門慧響文其墓碑。響思力遒強。辟道衡尤加敬。又洪哲閑大小乘。世號前後
哲云。
隋智方
史不言姓氏。其先居東吳。以其祖嘗仕蜀。遂占藉資中。童稚依輪法師。止州之龍淵寺。久與寶海往來。因俱詣楊都云法師下。究所學。而機辨爽利。致有嘉譽。每所出辭義。士俗競執紙抄撮。初開法華。至寶塔品乃曰。彌天七級。共日月以爭光。同泰九層。與煙霞而競色。方井則倒垂荷葉。圓桷則側布蓮華。較其高妙莊嚴。豈徒佛國有之。抑亦楊都多矣。一日海問曰。三變凈穢。在土故爾。在人凡聖亦隨以變否。答曰。化佛甚多。狹故須廣。凡聖自爾。何勞改變。又曰。如是則六十小劫。謂如食頃。在聖則覺。在凡不覺耶。茍凡聖俱覺。則凡聖俱聖矣。方笑曰。高座何嘗道此。海因調之曰。三隅木斗何謂智方。答曰。瓦礫污池孰稱寶海。眾皆大噱而散。逮疾篤。海常致尉問。謝之曰。智方不能攝養。仰勞仁者數來看尉。愿生善處以共遊樂。俄而異香滿內。中夜卒。壽九十餘。
隋慧隆
丹陽句容何氏子。祖剪梁武陵王長史。父嶷梁散騎常侍。隆年十一。事宣武寺僧都沙門慧舒出家。恭謙恪慎。備盡師資。年十三。聽法雲寺確法師成實論。悉究深隱。登具之後。復采毗尼。核其精要。未幾。梁祚告終。遂避世彭城寺。仍思開導。陳纂宸服。僧正暅公啟筵茲寺。玄徒輻輳。隆
【現代漢語翻譯】 現代漢語譯本： 哲云（Zhe Yun）。
隋朝的智方（Zhi Fang），
史書沒有記載他的姓氏。他的祖先居住在東吳，因為他的祖父曾經在蜀地做官，於是就在資中落戶。童年時依附於輪法師，住在州的龍淵寺。長期與寶海（Bao Hai）往來，於是共同前往楊都云法師處，研究學問。他機敏聰慧，因此獲得讚譽。每次他說出的話語，士人和百姓都爭相用紙筆記錄。最初講解《法華經》，到《寶塔品》時說：『彌天的七級寶塔，與太陽和月亮爭奪光輝；同泰寺的九層高樓，與煙霞爭奪色彩。方形的水井就像倒垂的荷葉，圓形的椽子就像側面鋪開的蓮花。比較它們的高妙莊嚴，難道僅僅是佛國才有嗎？恐怕楊都也很多啊。』有一天，寶海問道：『三變凈穢，是因為土地的緣故。在人來說，凡人和聖人也會隨著改變嗎？』智方回答說：『化佛很多，狹隘的需要變得寬廣。凡人和聖人自然如此，何必改變？』又問：『如果是這樣，那麼六十小劫，就像吃頓飯的時間一樣。聖人能覺察到，凡人不能覺察到嗎？如果凡人和聖人都覺察到，那麼凡人和聖人就都是聖人了。』智方笑著說：『高座（指寶海）何嘗說過這些。』寶海於是調侃他說：『三隅的木斗怎麼能叫智方？』智方回答說：『瓦礫玷污了池塘，誰能稱作寶海？』眾人都大笑而散。等到智方病重時，寶海經常去慰問他。智方感謝他說：『智方不能保養身體，勞煩您多次來看望。希望我能往生到好的地方，與您共同遊樂。』不久，異香充滿室內，半夜去世，享年九十多歲。
隋朝的慧隆（Hui Long），
是丹陽句容何氏的兒子。他的祖父是剪梁武陵王的屬官長史，父親何嶷（He Yi）是梁朝的散騎常侍。慧隆十一歲時，跟隨宣武寺的僧都沙門慧舒（Hui Shu）出家。恭敬謙虛謹慎，完全按照師長的教導。十三歲時，聽法雲寺的確法師講解《成實論》，完全理解了其中的深奧之處。受具足戒后，又研究毗尼，覈對其精要。不久，梁朝滅亡，於是到彭城寺避世。仍然想著開導眾生。陳朝建立后，僧正暅公（Heng Gong）在此寺開設講席，四面八方的學徒聚集而來。慧隆
【English Translation】 English version: Zhe Yun (哲云).
Zhi Fang (智方) of the Sui Dynasty,
History does not record his surname. His ancestors lived in Dongwu. Because his grandfather had served as an official in Shu, he settled in Zizhong. As a child, he relied on Dharma Master Lun and stayed at Longyuan Temple in the prefecture. He frequently interacted with Bao Hai (寶海), and together they went to Dharma Master Yun in Yangdu to study. He was quick-witted and intelligent, earning him praise. Every word he spoke was eagerly recorded by scholars and commoners alike. He initially lectured on the Lotus Sutra, and when he reached the Treasure Tower chapter, he said: 'The seven-tiered pagoda reaching the sky competes with the sun and moon for brilliance; the nine-story building of Tongtai Temple rivals the colors of mist and clouds. The square well resembles an inverted lotus leaf, and the round rafters are like lotus flowers spread sideways. Comparing their loftiness and solemnity, is it only in the Buddha-lands that such things exist? I fear there are many in Yangdu as well.' One day, Bao Hai asked: 'The three transformations of purity and impurity are due to the land. In terms of people, do ordinary beings and sages also change accordingly?' Zhi Fang replied: 'There are many transformation Buddhas; the narrow must become broad. Ordinary beings and sages are naturally so; why bother to change them?' He further asked: 'If that is the case, then sixty small kalpas are like the time it takes to eat a meal. Sages are aware of it, but ordinary beings are not? If both ordinary beings and sages are aware, then both ordinary beings and sages are sages.' Zhi Fang smiled and said: 'When has the high seat (referring to Bao Hai) ever said such things?' Bao Hai then teased him, saying: 'How can a three-cornered wooden dipper be called Zhi Fang?' Zhi Fang replied: 'Who can call a pond polluted by rubble Bao Hai?' Everyone laughed and dispersed. When Zhi Fang became seriously ill, Bao Hai often visited to inquire about his condition. Zhi Fang thanked him, saying: 'Zhi Fang cannot take care of himself, troubling you to visit so many times. I hope to be reborn in a good place to enjoy it with you.' Soon, a strange fragrance filled the room, and he passed away in the middle of the night, at the age of ninety-plus.
Hui Long (慧隆) of the Sui Dynasty,
Was the son of the He family of Jurong, Danyang. His grandfather was the chief clerk of Prince Wuling of the Jianliang Dynasty, and his father, He Yi (何嶷), was a Cavalier Attendant of the Liang Dynasty. At the age of eleven, Hui Long left home to become a monk under the monastic supervisor, Shramana Hui Shu (慧舒), of Xuanwu Temple. He was respectful, humble, and cautious, fully following the teachings of his teachers. At the age of thirteen, he listened to Dharma Master Que of Fayun Temple explain the Tattvasiddhi Shastra, fully understanding its profound meanings. After receiving the full precepts, he also studied the Vinaya, examining its essentials. Soon after, the Liang Dynasty came to an end, so he went to Pengcheng Temple to avoid the world. He still thought about guiding sentient beings. After the establishment of the Chen Dynasty, Sangha General Heng Gong (暅公) opened a lecture hall at this temple, and students from all directions gathered. Hui Long
入其室。繼令敷述。及暅將化。而委寄斯在矣。隋御海寓。奄有九區。詔天下元德。咸會京師。隆志存棲晦。以老疾固辭。仁壽元年。十一月十六日終。講成論三十遍。涅槃大品各十餘遍。他不具敘。先是隆方息慈之際。忽有人以法華一部遺之。自稱姓蔣。尤以佛法見托。噫異哉。
隋智隱
李氏。生貝州。幼為華嚴藏公弟子。及長。慧解弘暢。靡所不通。開皇七年。詔藏住大興善寺。而隱與之偕。十六年。詔以隱善智論阿毗曇心金剛般若論等。補充講論眾主。住經藏寺。仁壽間。詔送舍利于益州法聚寺。已而又送華州。薦獲瑞應。會阇提斯那。至自中天竺摩竭提國。奏以為其國地嘗震裂。獲一石碑云。東方震旦。國名大隋。城名大興。王名堅意。建立三寶。起舍利塔。於是彼王遣使來賀。上聞之。喜甚。賜賚良厚。強之而後受。因隨以散諸福地。以助善緣。而於隱尤有所施云。
隋法朗
蒲產也。學涉三藏。然于毗尼。尤所研究。篇疑聚惑。問之則冰泮雪消。無所隱伏。仁壽二年。詔送舍利于陜之大興國寺置塔焉。寺即皇考武元皇帝生地也。故儀禮差盛。瑞應尤殷。豈誠天人之際與。
隋法瓚
不詳姓氏。齊州人也。始隱泰岳行頭陀行。開皇十四年。乘輿省方。招訪名德。有
【現代漢語翻譯】 現代漢語譯本：進入他的房間。繼續讓他闡述佛法。等到暅（Huèng，人名）將要圓寂時，就把弘揚佛法的重任委託給了他。隋朝統一天下，擁有九州大地。皇帝下詔讓天下有德行的人都到京城來。隆志（Lóng Zhì，人名）堅持隱居，以年老多病為理由堅決推辭。仁壽元年十一月十六日圓寂。講《成實論》三十遍，《涅槃經》大品十餘遍。其他事蹟就不一一敘述了。此前，隆志（Lóng Zhì）在息慈（Xī Cí，地名）居住的時候，忽然有人送給他一部《法華經》，自稱姓蔣（Jiǎng）。特別把佛法寄託給他。真是奇異啊。 現代漢語譯本：隋朝的智隱（Zhì Yǐn，人名），姓李（Lǐ），出生在貝州（Bèi Zhōu）。從小是華嚴藏公（Huá Yán Zàng Gōng，人名）的弟子。長大后，智慧通達，沒有不精通的。開皇七年，皇帝下詔讓華嚴藏公（Huá Yán Zàng Gōng）住在在大興善寺（Dà Xīng Shàn Sì）。智隱（Zhì Yǐn）也一同前往。開皇十六年，皇帝下詔讓智隱（Zhì Yǐn）以其擅長的智論、《阿毗曇心論》、《金剛般若論》等，補充講論眾主。住在經藏寺（Jīng Zàng Sì）。仁壽年間，皇帝下詔將舍利送到益州（Yì Zhōu）的法聚寺（Fǎ Jù Sì）。之後又送到華州（Huá Zhōu），多次出現祥瑞。恰逢阇提斯那（Shé Tí Sī Nà，人名）從中古印度摩竭提國（Mó Jié Tí Guó）來到。上奏說他們國家曾經發生地震，地面裂開，發現一塊石碑，上面寫著：東方震旦（Zhèn Dàn，中國的古稱），國名大隋（Dà Suí），城名大興（Dà Xīng），王名堅意（Jiān Yì，隋文帝的名字）。建立三寶，建造舍利塔。於是那個國王派遣使者前來祝賀。皇帝聽了非常高興，賞賜了很多東西。堅決推辭之後才接受。於是又把賞賜分給各地的福地，用來幫助善緣。對智隱（Zhì Yǐn）尤其有所施捨。 現代漢語譯本：隋朝的法朗（Fǎ Lǎng，人名），是蒲州（Pú Zhōu）人。學習涉獵三藏（Sān Zàng），尤其對毗尼（Pí Ní，戒律）有所研究。篇章中的疑問和聚集的迷惑，向他請教就像冰雪消融一樣，沒有什麼可以隱藏的。仁壽二年，皇帝下詔將舍利送到陜州（Shǎn Zhōu）的大興國寺（Dà Xīng Guó Sì）建塔供奉。這座寺廟就是皇考武元皇帝（Huáng Kǎo Wǔ Yuán Huáng Dì，隋文帝的父親）出生的地方。所以儀式禮節特別隆重，祥瑞的應驗也特別多。難道真的是天人感應嗎？ 現代漢語譯本：隋朝的法瓚（Fǎ Zàn，人名），不清楚他的姓氏，是齊州（Qí Zhōu）人。開始隱居在泰山（Tài Shān）修行頭陀行（Tóu Tuó Xíng，苦行）。開皇十四年，皇帝巡視各地，招訪有名的德行之人。
【English Translation】 English version: He entered his room. He continued to let him expound the Dharma. When Huèng (person's name) was about to pass away, he entrusted him with the important task of propagating the Dharma. The Sui Dynasty unified the world and possessed the nine regions. The emperor issued an edict to summon all virtuous people in the world to the capital. Lóng Zhì (person's name) insisted on living in seclusion and firmly declined on the grounds of old age and illness. He passed away on the sixteenth day of the eleventh month of the first year of Renshou. He lectured on the 'Satyasiddhi Shastra' thirty times and the 'Nirvana Sutra' (Mahaparinirvana Sutra) more than ten times. Other deeds are not described in detail. Before this, when Lóng Zhì (person's name) was living in Xī Cí (place name), someone suddenly gave him a copy of the 'Lotus Sutra', claiming to be surnamed Jiǎng. He especially entrusted the Dharma to him. How strange! English version: Zhì Yǐn (person's name) of the Sui Dynasty, surnamed Lǐ, was born in Bèi Zhōu. From a young age, he was a disciple of Huá Yán Zàng Gōng (person's name). When he grew up, his wisdom was profound and he was proficient in everything. In the seventh year of Kaihuang, the emperor issued an edict for Huá Yán Zàng Gōng to reside in the Dà Xīng Shàn Sì (temple name). Zhì Yǐn also went with him. In the sixteenth year of Kaihuang, the emperor issued an edict for Zhì Yǐn to supplement the main lecturers with his expertise in the 'Wisdom Treatise', 'Abhidharmahrdaya', and 'Vajracchedika Prajnaparamita Sutra'. He resided in the Jīng Zàng Sì (temple name). During the Renshou period, the emperor issued an edict to send relics to the Fǎ Jù Sì (temple name) in Yì Zhōu. Later, they were sent to Huá Zhōu, and auspicious signs appeared many times. It happened that Shé Tí Sī Nà (person's name) came from Magadha (Mó Jié Tí Guó) in Central India. He reported that his country had experienced an earthquake, the ground had cracked, and a stone tablet was found with the inscription: 'Eastern Zhen Dan (ancient name for China), the country is named Dà Suí, the city is named Dà Xīng, the king is named Jiān Yì (Emperor Wen of Sui's name). Establish the Three Jewels and build stupas for the relics.' Therefore, that king sent envoys to congratulate him. The emperor was very pleased and bestowed many gifts. He accepted them only after firmly declining. Then he distributed the rewards to various blessed lands to help good causes. He especially gave something to Zhì Yǐn. English version: Fǎ Lǎng (person's name) of the Sui Dynasty was from Pú Zhōu. He studied the Three Pitakas (Sān Zàng), especially researching the Vinaya (Pí Ní, monastic discipline). Doubts and accumulated confusions in the texts, when asked of him, would disappear like melting ice and snow, with nothing hidden. In the second year of Renshou, the emperor issued an edict to send relics to the Dà Xīng Guó Sì (temple name) in Shǎn Zhōu to build a pagoda for enshrinement. This temple was the birthplace of Emperor Wu Yuan (Huáng Kǎo Wǔ Yuán Huáng Dì, Emperor Wen of Sui's father). Therefore, the rituals and ceremonies were particularly grand, and the auspicious signs were especially abundant. Could it truly be a response between heaven and man? English version: Fǎ Zàn (person's name) of the Sui Dynasty, whose surname is unknown, was from Qí Zhōu. He initially lived in seclusion on Mount Tài (Tài Shān), practicing the dhuta (Tóu Tuó Xíng, ascetic practices). In the fourteenth year of Kaihuang, the emperor inspected various regions and summoned famous virtuous people.
以其名聞者。詔延見共載以游。達京邑。詔住勝光寺。以身范物。禪侶尊仰。仁壽初。詔送舍利于齊州泰山之神通寺。寺蓋南燕慕容德。為僧朗禪師建。事見史傳。古號為朗公寺。以其靈感故目之。開皇三年改茲額。舍利至寺。其瑞徴如別記。瓚后以定業開導。遂卒于寺。
隋寶儒
幽州人。童子出家。游諸講肆。后依遠公于鄴下。究十地論。會周氏廢教。南歸。有陳逮隋一統函夏。即北還洛汭。聽遠公涅槃始終三載。俾之覆述。遠為印可。而慕義之徒四集。仍居凈影寺。仁壽初。詔住鄧州之大興國寺。且以龍潛之地。圖筑塔焉。然患無美石。方取寺內惡石礱琢之。既成函忽變瑪瑙。復有文作八分體曰正國得。儒悉表聞。晚年閉戶修業。欲候之者。非於食次不可見。俄卒于寺。
隋慧最
瀛州人。初聽涅槃于鄴下。后南遊江表。避周氏之禍。有機算。善權變。且北僧在陳。多乖風俗。而最略無違忤。談者交譽之。隋室龍興。即觀光輦邑。住光明寺。仁壽中。詔送舍利于荊州大興國寺。龍潛道場置塔焉。所以報舊恩也。帝微時。嘗遇沙門相結納云。先是道場前。步廊自崩。繕治求就。至是商度基址。廣狹適衷。后又送吉州發矇寺。其所睹瑞徴。皆具別記。久之卒于所住寺。
隋慧暢
【現代漢語翻譯】 現代漢語譯本 因他的名聲而聞名。皇帝下詔召見他，與他同車遊覽，到達京城后，下詔讓他住在勝光寺。他以自身行為作為榜樣，禪宗僧侶們都尊敬仰慕他。仁壽初年，皇帝下詔將舍利送到齊州泰山的神通寺。這座寺廟是南燕慕容德為僧朗禪師建造的，事蹟記載在史書中，古時被稱為朗公寺，因為它的靈驗而得名。開皇三年更改了這個寺名。舍利到達寺廟時，出現的祥瑞徵兆記載在其他文獻中。贊後來以堅定的修行開導眾人，最終在寺廟圓寂。
隋朝寶儒（Bao Ru）： 幽州人。童年出家，遊歷各處講經場所。後來跟隨遠公在鄴下，深入研究《十地論》。適逢北周廢除佛教，於是南歸。等到陳朝滅亡，隋朝統一天下，就返回洛陽。聽遠公講解《涅槃經》的始終三年，遠公讓他複述，遠公認可了他的理解。於是仰慕他的人從四面八方聚集而來，仍然住在凈影寺。仁壽初年，皇帝下詔讓他住在鄧州的大興國寺，並且因為這裡是皇帝潛龍之地，計劃在這裡建造佛塔。然而苦於沒有好的石頭，於是就用寺內的劣質石頭進行打磨雕琢。石頭磨好后忽然變成了瑪瑙，上面還有用八分書體寫成的文字，寫著『正國得』。寶儒將這些情況全部上表稟告皇帝。晚年閉門修行，想要拜訪他的人，只有在吃飯的時候才能見到他。不久后在寺廟圓寂。
隋朝慧最（Hui Zui）： 瀛州人。最初在鄴下聽講《涅槃經》，後來南遊江東，躲避北周的災禍。他很有機智，善於應變。而且北方僧人在陳朝，大多不符合當地風俗，而慧最幾乎沒有違背之處，談論的人都稱讚他。隋朝興起后，就到京城觀光，住在光明寺。仁壽年間，皇帝下詔將舍利送到荊州大興國寺，因為那裡是皇帝潛龍時的道場，所以在此建塔，用來報答舊恩。皇帝在不顯貴的時候，曾經遇到一位沙門與他結交。先前，道場前的步廊自己崩塌了，修繕后想要恢復原樣，到這時測量地基，發現廣狹非常合適。後來又將舍利送到吉州發矇寺。他所看到的祥瑞徵兆，都記載在其他文獻中。很久以後在所住的寺廟圓寂。
隋朝慧暢（Hui Chang）：
【English Translation】 English version He was known for his reputation. The emperor issued an edict to summon him, and they traveled together in the same carriage. Upon arriving in the capital, the emperor ordered him to reside in Shengguang Temple. He set an example with his own conduct, and the Chan monks revered and admired him. In the early years of the Renshou era, the emperor ordered the sending of śarīra (relics) to Shentong Temple on Mount Tai in Qizhou. This temple was built by Murong De of the Southern Yan for the Chan master Seng Lang, as recorded in historical biographies. It was anciently known as Langgong Temple, named for its spiritual efficacy. In the third year of the Kaihuang era, the name was changed. The auspicious signs that appeared when the śarīra arrived at the temple are recorded in separate documents. Zan later guided others with steadfast practice and eventually passed away at the temple.
Sui Dynasty Baoru (Bao Ru): He was a native of Youzhou. He left home as a child and traveled to various lecture halls. Later, he followed Yuan Gong in Ye, deeply studying the Daśabhūmika Sūtra (Ten Stages Sutra). When the Northern Zhou dynasty abolished Buddhism, he returned south. After the Chen dynasty was destroyed and the Sui dynasty unified the country, he returned north to Luoyang. He listened to Yuan Gong's lectures on the Nirvana Sutra from beginning to end for three years. Yuan Gong had him repeat the lectures, and Yuan Gong approved of his understanding. As a result, those who admired him gathered from all directions, and he continued to reside in Jingying Temple. In the early years of the Renshou era, the emperor ordered him to reside in Daxingguo Temple in Dengzhou, and because this was the place where the emperor had been in hiding, he planned to build a pagoda there. However, he was troubled by the lack of good stones, so he used the inferior stones from the temple to polish and carve them. After the stones were polished, they suddenly turned into agate, and there were characters written in the eight-part script, saying 'Zheng Guo De'. Baoru reported all of this to the emperor. In his later years, he closed his doors to cultivate, and those who wanted to visit him could only see him during meal times. He soon passed away at the temple.
Sui Dynasty Huizui (Hui Zui): He was a native of Yingzhou. He initially listened to lectures on the Nirvana Sutra in Ye, and later traveled south to Jiangdong to avoid the disaster of the Northern Zhou dynasty. He was very resourceful and good at adapting. Moreover, the northern monks in the Chen dynasty mostly did not conform to local customs, but Huizui had almost no violations, and those who discussed him praised him. After the Sui dynasty rose, he went to the capital to observe, residing in Guangming Temple. During the Renshou era, the emperor ordered the sending of śarīra to Daxingguo Temple in Jingzhou, because that was the place where the emperor had been in hiding, so a pagoda was built there to repay old favors. When the emperor was not yet prominent, he had met a śramaṇa (monk) who befriended him. Previously, the porch in front of the dharmakṣetra (bodhimanda) had collapsed on its own. After repairing it and wanting to restore it to its original state, measuring the foundation at this time revealed that the width and breadth were perfectly suited. Later, the śarīra were also sent to F Meng Temple in Jizhou. The auspicious signs he saw are all recorded in separate documents. After a long time, he passed away at the temple where he resided.
Sui Dynasty Huichang (Hui Chang):
菜州許氏子。專攻雜心。顧以大乘虛誕。始弗之信也。方遠公抗跡洛陽。門人云擁。暢疑焉。於是造之。而聽所談述。見其高深雄㧞。物莫之當。反視所學。正若浮埃繄天。委芥蔽地。自慨悟識之晚。
仁壽置塔。詔送舍利于牟州拒神山寺。山出黃銀。有穴存焉。
昔秦始皇。欲鞭石樑海。而能拒之。因以名山。塔在溫公阜。
或曰高齊時。沙門僧溫。年七十。道行不可測。嘗南受梁高供養。十二年。后還居此。而虎狼鳴吼。若怖之者。溫徐語之曰。汝是畜生。十惡所感。我是人道。十善所招。罪福相懸。何相干耶。速去速去。自爾此山鳥獸永絕。溫身長七尺。眉覆面云。
暢踆事反京。宗理前業。兇吉慶弔不出門。預言死日。沐浴端坐以化。壽七十餘矣。
隋明誕
衛州汲縣之史氏子。出家以善律儀稱。講演十地地持攝大乘論。尤為學者所宗。后住京師之勝光寺。溫柔寬厚。負笈者歸焉。詔送舍利于襄州上鳳林寺。坎之。得金像一軀。高丈六。相好完美。其餘瑞應不具錄。
隋道端
潞人也。自出家登具后。一以探攬毗尼藏。為宗要。晚入京都仁法寺。重輕條制。講解靡慝。且洞曉竺書梵語。義與中國無戾。宜學者所效慕。仁壽中。詔即州梵境寺置塔。以葬
【現代漢語翻譯】 現代漢語譯本：菜州許氏之子，專心研究《雜心論》。他認為大乘佛法虛妄不實，起初並不相信。當時方遠法師在洛陽聲名遠揚，門徒眾多，像云一樣聚集。許氏對此感到疑惑，於是前去拜訪方遠法師，聽他講解佛法。他發現方遠法師所講的佛法高深雄渾，無人能及。反觀自己所學，就像浮塵遮蔽天空，小草遮蔽大地一樣渺小。他感嘆自己覺悟得太晚了。 仁壽年間，朝廷下令建造佛塔，並詔令將佛舍利送到牟州拒神山寺。拒神山出產黃銀，山上有一個洞穴。 過去秦始皇想要用鞭子抽打石樑海，但石樑海能夠抵抗他，因此用『拒』字來命名這座山。佛塔位於溫公阜。 有人說，北齊時期，有一位名叫僧溫的沙門（shā mén，出家修行的佛教徒），年七十歲，他的道行深不可測。他曾經到南方接受梁朝皇帝的供養，住了十二年。後來回到這裡居住。當時有虎狼鳴叫吼叫，好像要恐嚇他。僧溫慢慢地對它們說：『你們是畜生，受十惡業的感召；我是人，受十善業的感召。罪業和福報相差懸殊，有什麼相干呢？快走快走！』從此以後，這座山上的鳥獸就永遠絕跡了。僧溫身高七尺，眉毛長得可以覆蓋整個面部。 許暢在反對京城的事件失敗后，迴歸到以前的佛法事業中。不參與任何兇事、吉事、慶賀、弔唁等世俗活動。他預先知道自己去世的日期，沐浴後端坐而逝。享年七十多歲。 隋朝 明誕 衛州汲縣史氏之子，出家后以嚴守戒律而聞名。他講解《十地經》、《地持論》、《攝大乘論》，尤其受到學者的推崇。後來住在京城的勝光寺。他性格溫柔寬厚，求學的人都歸附於他。朝廷下令將佛舍利送到襄州上鳳林寺。挖地時，得到一尊金像，高一丈六尺，相貌莊嚴完美。其他的祥瑞應驗就不一一記載了。 隋朝 道端 潞州人。自從出家受具足戒后，就以深入研究《毗尼藏》（pí ní zàng，佛教戒律的總稱）為根本要旨。晚年進入京都的仁法寺，對戒律的輕重條文，講解得非常透徹。而且精通印度文字梵語，翻譯的佛經義理與中國的傳統思想沒有衝突。因此受到學者的效仿和敬慕。仁壽年間，朝廷下令在他的家鄉梵境寺建造佛塔，用來安葬舍利。
【English Translation】 English version: Xu, a man from Cai Prefecture, devoted himself to the study of the Zaxinlun (Záxīnlùn, a Buddhist treatise). He initially disbelieved in Mahayana Buddhism, considering it to be虛誕 (xū dàn,虛妄不實，false and exaggerated). At that time, Dharma Master Fangyuan was renowned in Luoyang, with numerous disciples gathering like clouds. Xu harbored doubts about this, so he went to visit Dharma Master Fangyuan and listened to his teachings. He found the Dharma Master's teachings to be profound and majestic, unmatched by anything else. Looking back at his own studies, they seemed as insignificant as floating dust obscuring the sky, or a blade of grass blocking the earth. He lamented his late awakening. During the Renshou era, the court ordered the construction of pagodas and decreed that the Buddha's sarira (shèlì, 舍利，relics) be sent to Jushen Mountain Temple in Mou Prefecture. Jushen Mountain produced yellow silver, and there was a cave on the mountain. In the past, Emperor Qin Shi Huang wanted to whip the Stone Beam Sea, but the Stone Beam Sea was able to resist him, so the mountain was named with the character 'Ju' (拒, jù, resist). The pagoda is located on Wengong Mound. Some say that during the Northern Qi Dynasty, there was a shamen (shā mén, 沙門，Buddhist monk) named Seng Wen, who was seventy years old. His spiritual practice was unfathomable. He once went south to receive offerings from the Liang Dynasty emperor for twelve years. Later, he returned to live here. At that time, tigers and wolves roared, as if to frighten him. Seng Wen slowly said to them, 'You are beasts, influenced by the ten evil deeds; I am a human, influenced by the ten good deeds. The difference between sin and merit is vast, what does it have to do with each other? Go away, go away!' From then on, birds and beasts disappeared from this mountain forever. Seng Wen was seven feet tall, and his eyebrows were so long that they covered his entire face. Xu Chang, after failing in his rebellion against the capital, returned to his previous Buddhist endeavors. He did not participate in any inauspicious events, auspicious events, celebrations, condolences, or other worldly activities. He foretold the date of his death, bathed, and sat upright in meditation before passing away. He lived to be over seventy years old. Sui Dynasty Ming Dan Shi, a man from Ji County in Wei Prefecture, became a monk and was known for his strict adherence to the precepts. He lectured on the Ten Bhumi Sutra (Shí Dì Jīng, 十地經), the Bodhisattva-bhumi Sutra (Dìchí Lùn, 地持論), and the Mahayana-samgraha (Shè Dàchéng Lùn, 攝大乘論), and was especially revered by scholars. Later, he lived in Shengguang Temple in the capital. He was gentle and kind, and those seeking knowledge flocked to him. The court ordered that the Buddha's sarira (shèlì, 舍利，relics) be sent to Shangfenglin Temple in Xiang Prefecture. When they dug the ground, they found a golden statue, sixteen feet tall, with perfect features. Other auspicious signs are not fully recorded. Sui Dynasty Dao Duan A man from Lu Prefecture. Since becoming a fully ordained monk, he had made it his fundamental principle to deeply study the Vinaya Pitaka (Píní Zàng, 毗尼藏，the collection of Buddhist monastic rules). In his later years, he entered Renfa Temple in the capital, where he explained the light and heavy precepts of the monastic code with great clarity. Moreover, he was proficient in Indian languages and Sanskrit, and the meaning of the translated Buddhist scriptures did not conflict with Chinese traditional thought. Therefore, he was emulated and admired by scholars. During the Renshou era, the court ordered the construction of a pagoda in his hometown of Fanjing Temple to bury the sarira (shèlì, 舍利，relics).
舍利。而端聽命焉。后卒于所住寺。
隋寶憲
出鄭州。始業律。寶鎮師之學子也。有青藍冰水之譽。識者刮目焉。開皇偕鎮住大興善寺。規言矩行。率協科條。仁壽詔送舍利置塔。以表其地。人天瞻仰至今。
隋僧昕
潞之上黨人。資性恬默。不妄言笑。人有以經論微旨奧義問者。則披釋無所凝滯。蓋其學自遠公涅槃十地得也。后入京住興善寺。風度高爽。非流輩不相往來。仁壽中。送舍利。置塔于毛之護法寺。奉上命也。瑞應具別錄。
隋智揆
生冀州。幼歷講筵。專事涅槃。隸業弘濟寺。杜門謝客。餐味要義。然不知歲月之老也。詔塔舍利于魏之開覺寺。督香華儀仗以送禮也。
隋寶安
兗州人。初從慧遠法師。研究涅槃。義解之譽籍甚於北。及周齊之亡。乃南走陳氏。以究所未至。開皇初。輿圖混一。安因入關。住凈影寺。仁壽二年。詔置塔于營州。即古之黃龍城也。故有梵幢寺。十七級浮圖。時因以舍利奉安。其內議者以為得䇿。
隋寶嚴
幽州人。出家進具。力宛毗尼。然於十地成實嘗所涉獵。性殊靜默。闡演之餘。惟跏趺宴息而已。始住輦下之仁覺寺。從之遊者。皆俊偉。仁壽詔。送舍利塔于州之弘業寺。事畢巖亦隨卒。
隋道
【現代漢語翻譯】 現代漢語譯本 舍利（Śarīra，佛陀或高僧火化后的遺骨）。然後（他）恭敬地聽從命令。後來在所居住的寺廟去世。
隋朝 寶憲（Bǎo Xiàn）
出自鄭州。起初學習戒律，是寶鎮（Bǎo Zhèn）法師的弟子。有『青出於藍而勝於藍』的美譽，被有識之士所看重。開皇年間與寶鎮法師一同住在長安大興善寺。行為舉止合乎規範，完全符合戒律。仁壽年間，奉詔護送舍利到指定地點建塔供奉，以表彰該地。人們至今還在瞻仰。
隋朝 僧昕（Sēng Xīn）
潞州上黨人。天性恬靜寡言，不隨便說笑。有人用經論中精微深奧的道理請教他，他都能透徹地解釋，沒有絲毫遲疑。大概他的學問得自遠公（Yuǎn Gōng，慧遠大師）的《涅槃經》和《十地經》。後來到京城，住在興善寺。風度高尚，不與平庸之輩交往。仁壽年間，奉命護送舍利到毛州護法寺建塔供奉。瑞應事蹟都記載在別的傳記中。
隋朝 智揆（Zhì Kuí）
生於冀州。從小就參加講經法會，專門研究《涅槃經》。隸屬於弘濟寺。閉門謝客，專心研究經書中的重要義理，不知時光流逝。奉詔護送舍利到魏州開覺寺建塔供奉，負責督辦香花儀仗等事宜。
隋朝 寶安（Bǎo Ān）
兗州人。起初跟隨慧遠（Huì Yuǎn）法師研究《涅槃經》，他對經義的理解在北方享有盛名。等到北周和北齊滅亡后，就南下到陳朝，以求深入研究。開皇初年，天下統一，寶安於是進入關中，住在凈影寺。仁壽二年，奉詔在營州建塔供奉舍利，營州就是古代的黃龍城。那裡原有一座梵幢寺，有一座十七層的浮屠塔。當時寶安因此將舍利安奉在塔內，當時參與議事的人認為這個做法很妥當。
隋朝 寶嚴（Bǎo Yán）
幽州人。出家受具足戒后，努力研究毗尼（Vinaya，戒律）。然而對於《十地經》（Daśabhūmika Sūtra）和《成實論》（Satyasiddhi Śāstra）也曾涉獵。天性非常安靜沉默，講經說法之餘，只是打坐休息。起初住在京城長安的仁覺寺，跟隨他學習的人，都是才俊之士。仁壽年間，奉詔護送舍利到幽州的弘業寺建塔供奉。事情完畢后，寶嚴也隨之去世。
隋朝 道
【English Translation】 English version Śarīra (Śarīra, relics of the Buddha or eminent monks after cremation). Then, (he) respectfully listened to the command. Later, he passed away in the temple where he resided.
Sui Dynasty, Bǎo Xiàn
From Zhengzhou. Initially studied the Vinaya (discipline), and was a disciple of Dharma Master Bǎo Zhèn. He had the reputation of 'excelling his teacher', and was valued by insightful people. During the Kaihuang era, he lived with Bǎo Zhèn at the Daxingshan Temple in Chang'an. His behavior was in accordance with the norms and fully complied with the precepts. During the Renshou era, he was ordered to escort the Śarīra to designated locations to build pagodas for worship, in order to commend the area. People still admire it today.
Sui Dynasty, Sēng Xīn
A native of Shangdang in Luzhou. He was naturally quiet and taciturn, and did not laugh or joke casually. When people asked him about the subtle and profound meanings of the scriptures, he could explain them thoroughly without any hesitation. It is said that his knowledge came from the Nirvana Sutra and the Ten Stages Sutra of Yuǎn Gōng (Master Huiyuan). Later, he went to the capital and lived in the Xingshan Temple. He had a noble demeanor and did not associate with mediocre people. During the Renshou era, he was ordered to escort the Śarīra to build a pagoda at the Hufa Temple in Maozhou. The auspicious events are recorded in other biographies.
Sui Dynasty, Zhì Kuí
Born in Jizhou. From a young age, he participated in sutra lectures and specialized in the Nirvana Sutra. He belonged to the Hongji Temple. He closed his doors to guests and devoted himself to studying the important meanings in the scriptures, unaware of the passage of time. He was ordered to escort the Śarīra to build a pagoda at the Kaijue Temple in Weizhou, and was responsible for supervising the incense, flowers, and ceremonial instruments.
Sui Dynasty, Bǎo Ān
A native of Yanzhou. Initially, he studied the Nirvana Sutra with Dharma Master Huì Yuǎn, and his understanding of the scriptures was highly praised in the north. After the fall of the Northern Zhou and Northern Qi dynasties, he went south to the Chen dynasty to seek further study. In the early years of the Kaihuang era, the country was unified, so Bǎo Ān entered Guanzhong and lived in the Jingying Temple. In the second year of the Renshou era, he was ordered to build a pagoda in Yingzhou to enshrine the Śarīra. Yingzhou was the ancient Huanglong City. There was originally a Brahma Banner Temple there, with a seventeen-story pagoda. At that time, Bǎo Ān therefore enshrined the Śarīra inside the pagoda, and those who participated in the discussion at the time thought this approach was appropriate.
Sui Dynasty, Bǎo Yán
A native of Youzhou. After leaving home and receiving the full precepts, he diligently studied the Vinaya (discipline). However, he had also dabbled in the Daśabhūmika Sūtra (Ten Stages Sutra) and the Satyasiddhi Śāstra. He was very quiet and taciturn by nature, and after lecturing on the scriptures, he would simply sit in meditation and rest. Initially, he lived in the Renjue Temple in Chang'an, the capital, and those who followed him in study were all talented individuals. During the Renshou era, he was ordered to escort the Śarīra to build a pagoda at the Hongye Temple in Youzhou. After the matter was completed, Bǎo Yán also passed away.
Sui Dynasty, Dào
生
蒲產也。少事昭玄統延師為弟子。而學有源委。美容觀。善儀軌。日用常行皆四分律也。又奚庸于講解哉。仁壽詔送舍利于楚州。野鹿至能。馴擾拜伏。聽受歸戒。則舍利之利益廣矣。而生之德。亦由是以見。
隋辯寂
徐州人。久以慧學游講。無所歸宿。間于齊都專攻大論。及阿毗曇心。而名始振。武平之季。國亡。乃南適江陰理舊業。開皇混一。杖䇿西入關。宿碩諸德咸在。意氣復張。仁壽置塔。詔送舍利于流溝寺。以光鄉壤。后不知所終。
隋法楷
生青丘。志學之歲。依鄴都玄統賢公出家。習涅槃。殊進。后復咨稟云暉二匠。而凝滯消釋。齊亡。南走淮甸。隋興。大辟教門。營一剎于曹城之北三里許。以受來學。已而入關住揚化寺。名聲益起。仁壽表請置塔于曹上。可之。仍使送舍利以葬。瑞應之盛。較之諸處。所不及。具見別錄。
隋智慧
姓李。懷之河內人。素于律學有功。從之遊者。皆足以模範一世。開皇初。住渭陰轉輪寺。仁壽詔送舍利于青州福勝寺置塔。晚崇定業。棲托林泉。竟不知所終。
隋道嵩
生瀛州河間劉氏。蚤歲孤苦。出家歷事名哲于洛下。雖衣服單弊。弗恤也。后從慧遠陶甄經論。先聲所至。京師學者歆艷。仁壽置塔于
【現代漢語翻譯】 現代漢語譯本 生
釋道生，蒲產（地名）人。年少時跟隨昭玄統延法師為弟子，學問淵博，有根有據。他容貌俊美，精通佛教儀軌，日常行為都遵循《四分律》。因此，無需再多加講解。仁壽年間，朝廷下詔將佛舍利送往楚州，野鹿竟然能通人性，馴服地跪拜，聽受歸戒。可見佛舍利的利益廣泛，而道生的德行，也因此得以彰顯。
隋辯寂
釋辯寂，徐州人。長期以來以精通佛學而四處講學，沒有固定的居所。曾在齊都專心研究《大智度論》和《阿毗曇心論》，因此聲名鵲起。武平年間，北齊滅亡，於是南下到江陰重操舊業。開皇年間，隋朝統一天下，他拄著枴杖西行入關，拜訪了許多德高望重的僧人，意氣風發。仁壽年間，朝廷設定佛塔，下詔將佛舍利送到流溝寺，以光耀鄉里。後來不知所終。
隋法楷
釋法楷，出生于青丘。立志求學之年，依止鄴都玄統賢公出家，學習《涅槃經》，進步很快。後來又向云暉二位法師請教，疑難之處得以消解。北齊滅亡后，南下逃到淮甸。隋朝興起后，大力發展佛教，在曹城北面三里左右的地方建造了一座寺廟，用來接納前來學習的人。不久之後，進入關中，住在揚化寺，名聲越來越大。仁壽年間，上表請求在曹城設定佛塔，得到批準。於是奉命將佛舍利送去安葬。所出現的瑞應景象，比其他地方都要盛大，具體情況見於其他記載。
隋智慧
釋智慧，俗姓李，懷州河內（地名）人。一向在律學方面很有造詣，跟隨他學習的人，都足以成為一代人的楷模。開皇初年，住在渭陰轉輪寺。仁壽年間，朝廷下詔將佛舍利送到青州福勝寺建塔供奉。晚年崇尚禪定，隱居山林，最終不知所終。
隋道嵩
釋道嵩，出生于瀛州河間劉氏。早年喪失父母，生活困苦。出家后在洛陽跟隨多位著名學者學習，即使衣服破舊，也不在意。後來跟隨慧遠法師學習經論，名聲遠揚，京城的學者都非常仰慕。仁壽年間，朝廷在...
【English Translation】 English version Seng (釋道生)
Seng (釋道生) was from Pu Chan (蒲產) [place name]. In his youth, he became a disciple of Zhao Xuan Tong Yan (昭玄統延) Master, and his learning was profound and well-grounded. He was handsome in appearance and skilled in Buddhist rituals. His daily conduct followed the 'Four-Part Vinaya' (《四分律》). Therefore, there was no need for further explanation. During the Renshou (仁壽) era, an imperial edict ordered the sending of Buddha's relics to Chuzhou (楚州). Wild deer were able to understand human nature, submissively kneeling and receiving the Three Refuges and Five Precepts. It can be seen that the benefits of the Buddha's relics were widespread, and Seng's virtue was also manifested as a result.
Sui Bian Ji (隋辯寂)
Sui Bian Ji (隋辯寂) was from Xuzhou (徐州). For a long time, he traveled and lectured, excelling in Buddhist studies, without a fixed residence. He once focused on studying the 'Mahaprajnaparamita Sastra' (《大智度論》) and the 'Abhidharmahrdaya' (《阿毗曇心論》) in the Qi (齊) capital, and his reputation began to rise. During the Wu Ping (武平) era, the state of Qi (齊) was destroyed, so he went south to Jiangyin (江陰) to resume his old profession. During the Kaihuang (開皇) era, the Sui (隋) dynasty unified the country, and he went west into the Guanzhong (關中) region with a staff, visiting many virtuous monks, and his spirit was revived. During the Renshou (仁壽) era, the imperial court established pagodas and ordered the sending of Buddha's relics to Liugou Temple (流溝寺) to glorify the local area. His later whereabouts are unknown.
Sui Fa Kai (隋法楷)
Sui Fa Kai (隋法楷) was born in Qingqiu (青丘). In the year he aspired to study, he became a monk under the tutelage of Xuan Tong Xian Gong (玄統賢公) of Yedu (鄴都), studying the 'Nirvana Sutra' (《涅槃經》) and making rapid progress. Later, he consulted with the two masters Yun Hui (云暉), and his doubts were resolved. After the fall of Qi (齊), he fled south to Huaidian (淮甸). After the rise of the Sui (隋) dynasty, Buddhism was greatly promoted, and he built a temple about three miles north of Caocheng (曹城) to receive those who came to study. Soon after, he entered Guanzhong (關中) and resided in Yanghua Temple (揚化寺), and his reputation grew. During the Renshou (仁壽) era, he requested the establishment of a pagoda in Caocheng (曹城), which was approved. He was then ordered to send Buddha's relics for burial. The auspicious signs that appeared were greater than in other places, as detailed in other records.
Sui Zhi Neng (隋智慧)
Sui Zhi Neng (隋智慧), whose surname was Li (李), was from Henan (河內) in Huaizhou (懷州). He had always been accomplished in Vinaya studies, and those who followed him were sufficient to be models for a generation. At the beginning of the Kaihuang (開皇) era, he lived in Zhuanlun Temple (轉輪寺) in Weiyin (渭陰). During the Renshou (仁壽) era, an imperial edict ordered the sending of Buddha's relics to Fushou Temple (福勝寺) in Qingzhou (青州) to build a pagoda for enshrinement. In his later years, he devoted himself to meditation and lived in seclusion in the mountains and forests. His final whereabouts are unknown.
Sui Dao Song (隋道嵩)
Sui Dao Song (隋道嵩) was born into the Liu (劉) family in Hejian (河間), Yingzhou (瀛州). He lost his parents early in life and suffered hardship. After becoming a monk, he studied with many famous scholars in Luoyang (洛陽), and he did not care even if his clothes were worn out. Later, he studied scriptures and treatises with Master Hui Yuan (慧遠), and his reputation spread far and wide, and scholars in the capital admired him very much. During the Renshou (仁壽) era, the imperial court...
姑蘇。掘地得古舍利。因合葬焉。后住總化寺而卒。
隋慧藏
趙國平棘郝氏子也。年十一出家。講涅槃即如法。既具戒品。而研究毗尼。久之受智論十地華嚴般若等經論。年四十欲疏華嚴。然未易筆削。於是遁居鵲山。澗飲木食。謝絕塵累。以精思其義。而仰希聖證。為決所惑。忽夜聞空中有聲云。是是。齊武成請于太極殿開闡。盛極一時。周廢教。因亦屏跡。隋初仍事剃染。化行東川。開皇七年。詔六大德。俱赴京師謁見。于承明殿。敷揚微奧。允協上心。禮待殊渥。詔住空觀寺。沙門智穩僧朗法彥等。請弘金剛般若論。藏標異新理。統結辭義。言無浮泛。稟益之徒。皆崇敬焉。大業元年十一月二十九日。以疾卒。壽八十四。弟子奉遺命。陳屍林麓掩骼。修塔於終南山。沙門明則制文勒碑。
隋道莊
揚州建業人。姿性雄爽。儀軌端雅。少為儕輩所尚。始稟彭城寺瓊法師成實論。學者尤所推挹。及瓊疾。而議所傳。眾咸讓。不敢當。而莊獨無所歉。瓊曰。莊首大足小。終無所成。且恐其徙轍余宗耳。後莊果從。興皇朗法師。聽四論。入內道場弘演。煬帝在春坊。寵眷日甚。蓋居蕃時。已致書問。酬和篇章云。俄入住日嚴寺。屢賜燕見。仍就宮闈講授。晚又講法華于日嚴。著疏三卷。帝初
【現代漢語翻譯】 現代漢語譯本： 姑蘇（地名）。挖掘地面得到古代舍利（佛教聖物，通常指佛陀或高僧的遺骨）。於是將舍利合葬。後來住在總化寺，在那裡去世。
隋朝的慧藏（人名）： 是趙國平棘郝氏的兒子。十一歲出家。講解《涅槃經》非常如法。受具足戒后，研究《毗尼》（佛教戒律）。很久以後，接受了《智論》、《十地經》、《華嚴經》、《般若經》等經論。四十歲時想疏解《華嚴經》，但不容易下筆修改。於是隱居在鵲山，喝澗水，吃樹上的果實，謝絕世俗的干擾，專心思考經義，仰望能夠得到聖人的證悟，以解決心中的疑惑。忽然夜裡聽到空中有聲音說：『是是。』齊武成帝請他在太極殿開講，盛況一時。周朝廢除佛教，因此也隱居起來。隋朝初年仍然從事剃度和染色（指僧侶生活），在東川傳播佛法。開皇七年，皇帝詔令六位大德一起到京師謁見，在承明殿宣揚精微奧妙的佛法，非常符合皇帝的心意，受到了特別優厚的禮遇。皇帝下詔讓他住在空觀寺。沙門智穩、僧朗、法彥等人，請他弘揚《金剛般若論》。慧藏標新立異，總結辭義，言語沒有浮誇之處，前來學習的人都非常崇敬他。大業元年十一月二十九日，因病去世，享年八十四歲。弟子們遵照他的遺命，將遺體陳放在山林中掩埋，在終南山修建佛塔。沙門明則撰寫文章刻在石碑上。
隋朝的道莊（人名）： 是揚州建業人。天性豪爽，儀容舉止端莊文雅，從小就被同輩人所推崇。最初跟隨彭城寺的瓊法師學習《成實論》，學者們尤其敬重他。等到瓊法師生病，商議傳法的人選時，大家都謙讓，不敢擔當，只有道莊沒有推辭。瓊法師說：『道莊頭大腳小，最終不會有什麼成就，而且恐怕他會改變志向，改學其他宗派。』後來道莊果然改從興皇朗法師，聽講四論，進入內道場弘揚佛法。煬帝在春坊時，對他的寵愛日益加深，大概在做藩王時，就已經寫信問候，互相酬答詩文。不久后入住日嚴寺，多次被賜予宴請和接見，仍然在宮闈中講授佛法。晚年又在日嚴寺講解《法華經》，著有疏解三卷。皇帝最初
【English Translation】 English version: In Gusu (place name), an ancient Sharira (Buddhist relics, usually referring to the remains of the Buddha or eminent monks) was unearthed. It was then buried together. Later, he resided at the Zonghua Temple and passed away there.
Hui Zang of the Sui Dynasty (person's name): He was the son of the Hao family of Pingji in Zhao State. He became a monk at the age of eleven. His explanation of the Nirvana Sutra was very much in accordance with the Dharma. After receiving the full precepts, he studied the Vinaya (Buddhist precepts). After a long time, he received the Sutras and Shastras such as the Zhi Lun, the Ten Bhumi Sutra, the Avatamsaka Sutra, and the Prajna Sutra. At the age of forty, he wanted to write a commentary on the Avatamsaka Sutra, but it was not easy to revise it. So he retreated to Que Mountain, drank from the streams, ate the fruits of the trees, and cut off worldly distractions to concentrate on thinking about the meaning of the scriptures, hoping to attain the enlightenment of the saints to resolve his doubts. Suddenly, he heard a voice in the night saying, 'Yes, yes.' Emperor Wu Cheng of the Qi Dynasty invited him to preach in the Taiji Hall, which was a grand occasion for a time. When the Zhou Dynasty abolished Buddhism, he also went into seclusion. At the beginning of the Sui Dynasty, he continued to practice shaving and dyeing (referring to the life of a monk), and spread Buddhism in Dongchuan. In the seventh year of the Kaihuang era, the emperor ordered six great virtues to go to the capital to pay their respects. In the Chengming Hall, they proclaimed the subtle and profound Dharma, which was very much in accordance with the emperor's wishes, and they received special and generous treatment. The emperor ordered him to reside in the Kongguan Temple. The monks Zhiwen, Senglang, Fayan, and others, asked him to propagate the Vajra Prajna Sutra. Hui Zang was innovative and summarized the meaning of the words. His words were not superficial, and those who came to learn from him respected him very much. On the twenty-ninth day of the eleventh month of the first year of the Daye era, he died of illness at the age of eighty-four. His disciples followed his last wishes, placed his body in the mountains and forests for burial, and built a pagoda on Zhongnan Mountain. The monk Mingze wrote an article and engraved it on a stone tablet.
Dao Zhuang of the Sui Dynasty (person's name): He was a native of Jianye in Yangzhou. He was naturally heroic and his demeanor was dignified and elegant. He was admired by his peers from a young age. He initially followed Dharma Master Qiong of Pengcheng Temple to study the Satyasiddhi Shastra, and scholars especially respected him. When Dharma Master Qiong became ill and discussed the selection of a successor, everyone declined modestly, not daring to take on the responsibility, except for Dao Zhuang, who did not refuse. Dharma Master Qiong said, 'Dao Zhuang has a large head and small feet, and will ultimately not achieve anything, and I am afraid that he will change his mind and study other schools.' Later, Dao Zhuang indeed changed his allegiance and followed Dharma Master Lang of Xinghuang Temple, listening to the Four Treatises, and entered the inner monastery to propagate the Dharma. When Emperor Yang was in the Chunfang, his favor towards him increased day by day. Probably when he was a prince, he had already written letters to inquire and exchanged poems. Soon after, he resided in the Riyan Temple, and was repeatedly granted banquets and audiences, and continued to teach the Dharma in the palace. In his later years, he also lectured on the Lotus Sutra at Riyan Temple, and wrote three volumes of commentary. The emperor initially
即位。以舊恩。賜帛五百匹氈三十領。隨駕雒陽。終年八十一矣。即大業初也。有集數十卷。
隋法澄
吳郡人。少機警。善談論。頗綜涉經史。始從興皇朗公披解三論。疏決壅滯。芟夷繁蕪。誠有功于宗教。后聚徒。設席于江都開善寺。煬帝居晉邸。置四道場。致天下碩德。時澄亦與焉。仁壽三年。徙居關中之日嚴寺。聲望彌重。及帝定鼎伊洛。從駕至崤右。以疾終。壽七十餘。
隋法論
孟氏。南郡人。初住荊州天皇寺。旋自引去。隱青溪之覆舟山。業成實。尤善屬文。梁明帝雅重之。屢徴召不赴。煬帝在蕃邸。躬禮致之。追入京輦。住日嚴寺。謁文帝于仁壽宮。詔于大寶殿賜凈饌。論在座上詩頌德。帝嘉嘆。煬帝在春宮。寵眷彌厚。大業元年。將移東門。詔賜千秋樹皮袈裟一領。帛五百段。氈四十領。皇后賜狐腋皮坐褥法服等。因隨駕至洛。未幾而卒。年七十八。論志欲以粉藻黼黻宗乘。嘗續傳名僧。無所就。有別集八卷。行世。
隋僧曇
出洛州之張氏。小年辭俗。慨佛法之未具也。於是結友西行。以求之。僅達[葸-十+夕]領。路沮而旋。然梵言音字並通。戾止京輦。遠播聲聞。開皇十年。詔翻譯。住大興善寺。未幾。詔送舍利于蒲州之棲巖寺。棲巖即古之云居也
【現代漢語翻譯】 現代漢語譯本 即位后，因為舊日的恩情，賞賜給他絲綢五百匹，毛氈三十領。他跟隨皇帝前往雒陽，最終在那裡去世，享年八十一歲，那時正值大業初年。他著有文集數十卷。
隋朝 法澄（Fachang）
吳郡人。他年少時就機敏聰慧，善於談論，廣泛涉獵經史。最初跟隨興皇寺的朗公學習三論，疏通解決其中的阻塞之處，刪減繁雜蕪雜的內容，確實對佛教做出了貢獻。後來他聚集門徒，在江都開善寺設講座。隋煬帝還在晉王府時，設定了四個道場，招致天下有德之士，當時法澄也在其中。仁壽三年，他遷居到關中的日嚴寺，聲望更加顯赫。等到隋煬帝在伊洛定都，他跟隨皇帝到達崤山以東，因病去世，享年七十多歲。
隋朝 法論（Falun）
孟氏，南郡人。最初住在荊州天皇寺，不久后就自己離開，隱居在青溪的覆舟山。他精通成實宗的教義，尤其擅長寫作。梁明帝非常器重他，多次徵召他，他都沒有應允。隋煬帝還在藩邸時，親自以禮相待，將他召入京城，住在日嚴寺。他前往仁壽宮拜見文帝，文帝下詔在大寶殿賜予他潔凈的齋飯。法論在座位上作詩頌揚文帝的功德，文帝非常讚賞。隋煬帝在東宮時，對他的寵愛更加深厚。大業元年，將要遷都洛陽，隋煬帝下詔賞賜他千秋樹皮製成的袈裟一件，絲綢五百段，毛氈四十領。皇后賞賜他狐腋皮坐褥、法服等。於是他跟隨皇帝前往洛陽，不久就去世了，享年七十八歲。法論立志要用華麗的文采來修飾佛教的教義，曾經續寫《名僧傳》，但沒有完成。他著有別集八卷，流傳於世。
隋朝 僧曇（Sengtan）
洛州張氏出身。年幼時就出家，感慨佛法的不完備。於是結交朋友西行，以尋求佛法。僅僅到達[葸-十+夕]領（Xiling），因為道路阻塞而返回。然而他精通梵語的語音和文字，來到京城，聲名遠播。開皇十年，皇帝下詔讓他翻譯佛經，住在在興善寺。不久，皇帝下詔將舍利送到蒲州的棲巖寺。棲巖寺就是古代的云居寺。
【English Translation】 English version Upon his accession to the throne, due to past favors, he was granted five hundred bolts of silk and thirty felt rugs. He followed the emperor to Luoyang, where he eventually passed away at the age of eighty-one, during the early years of the Daye era. He authored a collection of writings comprising several dozen volumes.
Sui Dynasty Fachang (法澄)
A native of Wu Commandery. He was intelligent and quick-witted from a young age, skilled in discourse, and well-versed in classics and history. He initially studied the Three Treatises under Master Lang of Xinghuang Temple, clearing obstructions and resolving stagnation, pruning away the complex and superfluous, truly contributing to Buddhism. Later, he gathered disciples and established a lecture platform at Kaisan Temple in Jiangdu. When Emperor Yang of Sui was still the Prince of Jin, he established four monasteries, attracting virtuous individuals from across the land, and Fachang was among them. In the third year of the Renshou era, he moved to Riyan Temple in Guanzhong, and his reputation grew even greater. When Emperor Yang established his capital in Yi and Luo, he followed the emperor to east of Mount Xiao, where he passed away due to illness at the age of seventy-plus.
Sui Dynasty Falun (法論)
Of the Meng clan, a native of Nan Commandery. He initially resided at Tianhuang Temple in Jingzhou, but soon withdrew himself, going into seclusion on Mount Fuzhou in Qingxi. He mastered the teachings of the Satyasiddhi School and was particularly skilled in writing. Emperor Ming of Liang greatly esteemed him, repeatedly summoning him, but he did not comply. When Emperor Yang of Sui was still a prince, he personally paid respects and invited him to the capital, where he resided at Riyan Temple. He paid homage to Emperor Wen at Renshou Palace, and the emperor issued an edict granting him a pure vegetarian meal in the Grand Treasure Hall. Falun composed a poem in his seat praising the emperor's virtue, which the emperor greatly admired. When Emperor Yang was in the Eastern Palace, his favor towards him grew even greater. In the first year of the Daye era, as the capital was about to be moved eastward, Emperor Yang issued an edict granting him a kasaya made of bark from a thousand-year-old tree, five hundred bolts of silk, and forty felt rugs. The empress granted him a fox-fur seat cushion, monastic robes, and other items. He then followed the emperor to Luoyang, where he passed away not long after, at the age of seventy-eight. Falun aspired to adorn the Buddhist teachings with elegant writing. He once attempted to continue the Biographies of Eminent Monks, but did not complete it. He authored a separate collection of eight volumes, which circulated in the world.
Sui Dynasty Sengtan (僧曇)
Born into the Zhang family of Luozhou. He renounced the secular life at a young age, lamenting the incompleteness of the Buddhist teachings. Therefore, he befriended others and traveled west to seek them. He only reached Xiling (葸-十+夕領), but returned due to obstructed roads. However, he was proficient in both the sounds and characters of Sanskrit, and his reputation spread far and wide upon arriving in the capital. In the tenth year of the Kaihuang era, the emperor issued an edict for him to translate Buddhist scriptures, and he resided at Daxingshan Temple. Not long after, the emperor issued an edict to send relics to Qiyan Temple in Puzhou. Qiyan Temple is the ancient Yunju Temple.
。山名中朝。西臨河涘。世稱形勝焉。后又詔送殷州智度寺。皆獲瑞應。具別記。大業初卒。時有慧重者。雍州之郭氏子。善攝論十地。亦奉詔于泰州岱嶽寺置塔。然岳廟之門。常扃鐍不開。至是。自開者三。
隋智矩
生吳郡吳氏。牲矜莊。善屬文。儀貌修雅。初聽興皇朗公講。繼而自開大品四論。當時雖淅東弘匠。亦西騖焉。后闡三論于建初寺。在席常百人。武山公郭演。嘗致禮謁。煬帝居蕃。出鎮楊越。召住慧日寺。開皇十九年。詔住京師之日嚴寺。供養之資。一出晉邸。時吉藏法師。同門之杰然者。凡當弘演。必新制序王諸辭。以加激勵。由是而餐附者殷矣。大業二年正月卒。壽七十二。葬京郊之南。
隋辯義
具州清河馬氏子。小年辭俗。即學雜心。甫登弱冠。已就講說。有曇散者。方以材解自名。意以為義易摧挫。遂與往反十番。散不能繼。義曰。理勢未窮。何不更進。散曰。予素所擬如此。雖欲更進可得耶。屬周虐煽騰。遂南達金陵。旋臻中土。煬帝在蕃邸。招聘名德。命住日嚴寺。后入京。若曇恭道撫賾凈等。一時俊彥。皆執文座下。咨議深隱。仁壽二年。漢王諒入朝。志念法師五所禮敬。乃于禪林寺建法集。使三輔之士。咸廢其本習。而同趣向焉。義亦始預其列。心不平
【現代漢語翻譯】 現代漢語譯本：山的名字叫中朝山（Zhongchao Mountain），西邊靠近河岸，世人稱讚這裡是形勢優越的地方。後來又奉詔將舍利送到殷州的智度寺（Zhidusi Temple），都獲得了吉祥的徵兆，詳細情況記載在別的記錄中。大業初年圓寂。當時有位慧重（Huizhong）法師，是雍州郭氏的兒子，擅長《攝大乘論》和《十地經》，也奉詔在泰州的岱嶽寺（Daiyue Temple）建造佛塔。然而岱嶽廟的大門，經常是鎖閉不開的。到這個時候，竟然自己打開了三次。
隋朝的智矩（Zhiju）法師
出生于吳郡吳氏。他莊重嚴肅，擅長寫作文章，容貌俊美儒雅。起初聽興皇寺的朗公（Lang Gong）講經，後來自己開講《大品般若經》和《四論》。當時即使是浙江東部的著名法師，也向他學習。後來在建初寺（Jianchu Temple）闡述三論，聽講的人常常有上百人。武山公郭演（Guo Yan）曾經向他致敬拜謁。隋煬帝還在藩王的時候，鎮守楊越，召請他住在慧日寺（Huirisi Temple）。開皇十九年，奉詔住在京師的日嚴寺（Riyan Temple），供養的物資，全部出自晉王府。當時吉藏（Jizang）法師，是同門中的傑出人物，每當智矩法師要弘揚佛法時，必定新制作序文和讚頌帝王的辭賦，來加以激勵。因此來依附他的人很多。大業二年正月圓寂，享年七十二歲，安葬在京城郊外的南邊。
隋朝的辯義（Bianyi）法師
是具州清河馬氏的兒子。從小就離開世俗，學習《雜心論》。剛到二十歲，就已經開始講經說法。有位曇散（Tansan）法師，正以他的才華和見解自負，認為辯義法師的義理容易被駁倒，於是與他往返辯論了十次，曇散法師都不能繼續。辯義法師說：『道理還沒有窮盡，為什麼不繼續辯論呢？』曇散法師說：『我平素所準備的就這些，即使想繼續辯論可以做到嗎？』正趕上北周的暴政興起，於是南下到達金陵，不久又來到中原。隋煬帝在藩王府邸時，招聘有名望和德行的人，命令辯義法師住在日嚴寺。後來進入京城，像曇恭（Tan Gong）、道撫（Dao Fu）、賾凈（Ze Jing）等，都是一時的俊傑，都拿著經文坐在辯義法師的座下，諮詢深奧隱晦的道理。仁壽二年，漢王楊諒（Yang Liang）入朝，非常敬重辯義法師，於是禪林寺（Chanlin Temple）舉辦弘揚佛法的集會，使得三輔地區的士人，都放棄了他們原本的學習，而一同趨向佛法。辯義法師也開始參與其中，但心裡並不平靜。
【English Translation】 English version: The mountain's name is Zhongchao Mountain, located west near the riverbank, and is praised by the world as a place with superior strategic advantages. Later, by imperial decree, relics were sent to Zhidusi Temple in Yin Prefecture, and auspicious signs were obtained, as detailed in separate records. He passed away in the early years of the Daye era. At that time, there was a Dharma master named Huizhong, the son of the Guo family of Yong Prefecture, who was skilled in the Mahāyānasaṃgraha (Compendium of the Great Vehicle) and the Daśabhūmika Sūtra (Ten Stages Sutra). He was also ordered to build a pagoda at Daiyue Temple in Tai Prefecture. However, the gates of the Daiyue Temple were often locked and unopened. At this time, they opened by themselves three times.
Zhiju of the Sui Dynasty
Born into the Wu family of Wu Commandery. He was dignified and solemn, skilled in writing, and possessed a refined and elegant appearance. Initially, he listened to Lang Gong of Xinghuang Temple lecturing on the scriptures, and later he himself began lecturing on the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) and the Four Treatises. At that time, even the famous Dharma masters of eastern Zhejiang sought to learn from him. Later, he expounded the Three Treatises at Jianchu Temple, where there were often hundreds of listeners. Duke Wushan, Guo Yan, once paid his respects to him. When Emperor Yang of Sui was still a prince, stationed in Yangyue, he summoned him to reside at Huirisi Temple. In the nineteenth year of the Kaihuang era, he was ordered to reside at Riyan Temple in the capital, and the resources for his support all came from the Prince of Jin's residence. At that time, Dharma master Jizang, an outstanding figure among his peers, would always compose new prefaces and eulogies to the emperor to encourage him whenever Zhiju was about to propagate the Dharma. As a result, many people came to rely on him. He passed away in the first month of the second year of the Daye era, at the age of seventy-two, and was buried south of the capital's suburbs.
Bianyi of the Sui Dynasty
Was the son of the Ma family of Qinghe in Ju Prefecture. He left the secular world at a young age and studied the Abhidharmahrdaya (Compendium on the Heart of Abhidharma). As soon as he reached the age of twenty, he had already begun lecturing on the scriptures. There was a Dharma master named Tansan, who was proud of his talent and understanding, and thought that Bianyi's doctrines could be easily refuted. Therefore, he engaged in debates with him ten times, but Tansan could not continue. Bianyi said, 'The principles have not yet been exhausted, why not continue the debate?' Tansan said, 'What I have prepared is only this much, even if I want to continue the debate, can I do so?' Just as the tyranny of the Northern Zhou arose, he went south to Jinling, and soon came to the Central Plains. When Emperor Yang of Sui was in the prince's residence, he recruited people of fame and virtue, and ordered Bianyi to reside at Riyan Temple. Later, he entered the capital, and figures such as Tan Gong, Dao Fu, and Ze Jing, all outstanding talents of the time, sat beneath Bianyi's seat with texts in hand, consulting on profound and obscure principles. In the second year of the Renshou era, Prince Yang Liang of Han came to court and greatly respected Dharma master Bianyi, so a Dharma assembly was held at Chanlin Temple, causing the scholars of the Three Auxiliary Regions to abandon their original studies and all turn towards the Dharma. Bianyi also began to participate in it, but his heart was not at peace.
之。因質所封滯。周旋三日。念率杜辭莫對。獻后崩。煬帝居春坊。召日嚴大德四十人。對揚玄理。而義為允。沙門道岳。宗稟俱舍。而無所師授。就取決焉。洽聞之美。見稱於時。智矩吉藏慧乘。三十餘人。同止日嚴。每談及雜心。則眾推讓焉。大業二年。以疾卒于寺。春秋六十又六。葬京郊之南。東宮舍人鄭颋制文立碑。先是仁壽二年。詔送舍利于鄉州之寶融寺置塔。四年又送廬州獨山樑靜寺。其所見徴祥。雖不同而俱盛。具載別傳。
隋慧海
張氏。河東虞鄉人。年十四落髮。為大昭玄統曇延法師弟子。年十八。即講涅槃。既受具戒。專崇禪業。隱於弘農之伏犢山。會周武悉毀仁祠。乃入陳避之。以故戒品無虧。法衣不捨。又采聽攝論。研窮其旨。逮大隋御㝢。始踐京邑。皇姊成安長公主。為建靜法寺使居之。門徒濟濟。傳美至今。然性嗜燕嘿。不事講說。直心道場於斯見矣。仁壽初。詔送舍利于定林恒岳寺。置塔。頃之又送于熊州十善寺。其瑞應皆具別傳。大業二年五月二十七日。卒于寺。春秋五十七。遺言薄葬。弟子不敢違。
隋明舜
青州之張氏子。少以智論著名。誦文六十餘卷。統明大旨。俄值法滅。南屆建業。后居江北之安樂寺。時以為大小諸乘之準的也。沙門慧乘。辯抗
【現代漢語翻譯】 現代漢語譯本： 因為被物質所封閉阻礙，（他在日嚴寺）盤桓了三天，心想憑自己的能力無法應對（對方的提問），最終沒有作答。獻皇后去世后，煬帝住在春坊，召集日嚴寺的四十位高僧大德，（道岳）與他們辯論玄妙的佛理，他的見解被認為是公允的。沙門道岳，所學以俱舍宗為主，但沒有老師傳授，就向（慧遠）請教，他淵博的學識，在當時備受稱讚。智矩、吉藏、慧乘等三十多人，一同住在日嚴寺，每次談到《雜心論》，大家都推讓（道岳）。大業二年，因病在寺中去世，享年六十六歲，安葬在京城郊外之南。東宮舍人鄭颋撰寫文章並立碑。在此之前，仁壽二年，朝廷下詔將舍利送到鄉州的寶融寺建塔供奉，四年又送到廬州獨山樑靜寺。他所顯現的祥瑞，雖然不同但都很盛大，詳細記載在其他傳記中。
隋 慧海（Huihai） 張氏，是河東虞鄉人。十四歲出家，成為大昭玄統曇延法師的弟子。十八歲時，就開始講解《涅槃經》。受具足戒后，專心修習禪定。隱居在弘農的伏犢山。適逢周武帝全面摧毀佛教寺廟，於是到陳朝避難。因此戒律沒有虧損，法衣也沒有捨棄。又廣泛學習《攝大乘論》，深入研究其中的要旨。等到大隋統治天下，才來到京城。皇姊成安長公主，為他建造靜法寺讓他居住。門徒眾多，他的美名流傳至今。然而他天性喜歡安靜，不擅長講經說法，直心是道場，這在他身上得到了體現。仁壽初年，朝廷下詔將舍利送到定林恒岳寺建塔供奉。不久又送到熊州十善寺。這些瑞應都詳細記載在其他傳記中。大業二年五月二十七日，在寺中去世，享年五十七歲，遺囑薄葬。弟子們不敢違背。
隋 明舜（Mingshun） 青州張氏之子。年少時就以精通論著而聞名。背誦經文六十多卷，通曉其中要旨。不久遇到滅佛時期，南下到達建業。後來住在江北的安樂寺，當時被認為是大小乘佛教的標準。 沙門慧乘，以善辯著稱。
【English Translation】 English version: Because he was obstructed and hindered by material things, he lingered at Riyansi Temple for three days, thinking that he could not cope with the questions (from the other party) with his own ability, and ultimately did not answer. After Empress Xian died, Emperor Yang lived in Chunfang and summoned forty eminent monks from Riyansi Temple. (Daoyue) debated with them about the profound Buddhist principles, and his views were considered fair. The śrāmaṇa Daoyue, whose studies were mainly based on the Abhidharma-kośa School, but without a teacher to teach him, consulted (Huiyuan). His extensive knowledge was praised at that time. Zhi Ju, Jizang, Huicheng and more than thirty others lived together in Riyansi Temple. Every time they talked about the Abhidharma-samuccaya, everyone deferred to (Daoyue). In the second year of the Daye era, he died of illness in the temple at the age of sixty-six and was buried south of the capital. Zheng Ting, a scribe of the Eastern Palace, wrote an article and erected a monument. Prior to this, in the second year of the Renshou era, the imperial court issued an edict to send śarīra (relics) to Baorong Temple in Xiangzhou to build a pagoda for worship, and four years later, they were sent to Liangjing Temple in Dushan, Luzhou. The auspicious signs he manifested, although different, were all grand, and are recorded in detail in other biographies.
Sui Huihai Zhang, was a native of Yuxiang in Hedong. He became a monk at the age of fourteen and became a disciple of Dharma Master Tanyan, the head of the Da Zhaoxuan Order. At the age of eighteen, he began to lecture on the Nirvana Sutra. After receiving the full precepts, he devoted himself to the practice of dhyāna (meditation). He lived in seclusion in Fudu Mountain in Hongnong. He encountered Emperor Wu of Zhou's comprehensive destruction of Buddhist temples, so he went to the Chen Dynasty to take refuge. Therefore, the precepts were not violated, and the Dharma robes were not discarded. He also extensively studied the Mahāyānasaṃgraha, deeply researching its essence. When the Sui Dynasty ruled the world, he came to the capital. Princess Chengan, the emperor's elder sister, built Jingfa Temple for him to live in. His disciples were numerous, and his good name has been passed down to this day. However, he was naturally fond of quietness and was not good at lecturing on the scriptures. A straightforward mind is the bodhimanda (place of enlightenment); this was reflected in him. In the early years of Renshou, the imperial court issued an edict to send śarīra (relics) to Dinglin Hengyue Temple to build a pagoda for worship. Soon after, they were also sent to Shishan Temple in Xiongzhou. These auspicious responses are all recorded in detail in other biographies. On the twenty-seventh day of the fifth month of the second year of the Daye era, he died in the temple at the age of fifty-seven, leaving instructions for a simple burial. The disciples did not dare to disobey.
Sui Mingshun Zhang, the son of a family in Qingzhou. He was famous for his mastery of treatises from a young age. He recited more than sixty volumes of scriptures, understanding their main points. Soon after, he encountered the period of Buddhist persecution and went south to Jianye. Later, he lived in Anle Temple in Jiangbei and was considered the standard of both the Greater and Lesser Vehicles at that time. The śrāmaṇa Huicheng was known for his eloquence.
淮陽。亦從定宗。嘗夢入冥。有官徴責所業。因以其平生對。官曰。講解虛浮。誦文是實。若今之舜法師可也。余齡未盡且放還。煬帝在晉邸。召居京之日嚴寺。仁壽四年。詔送舍利于蘄州福田寺置塔。寺南。齊高帝別院名禪居。趙州沙門法進造。地居絕頂。下瞰雲霧。每見有聖寺其上。瑞徴載他錄。大業二年。卒于京寺。壽六十。門人慧相嗣。
隋法彥
姓張氏。寓居洛州。蚤歲出家。志隆大法。而聰明冠拔倫類。雖三藏並通。偏以大論馳譽。神爽英特。見者畏伏。或得彥所造言句。賓主藏去以為榮。齊公高穎尤加禮重。因迎至京邑以事弘演。江表法侃法師。入關中。嘗謂人曰。吾鄉大德淵法師者。每以為天地雖廣。識達者稀。晚學之秀。惟法彥一人而已。開皇十六年。詔彥為大論眾主。住真寂寺。仁壽造塔。詔送舍利于汝州。四年又詔送沂州善應寺。其瑞徴則刺史鄭善果以表聞。事具別傳。大業三年卒。春秋六十。
隋道密
生相之周氏。高齊之季。出家。從耶舍三藏。學梵書語。且聽采大乘經論于鄴下。開皇間。詔與翻譯。住京師之大興善寺。仁壽詔葬舍利于同州大興國寺。寺即文帝生地也。帝生魏之大統七年六月十三日。赤光紫氣。充庭溢室。狀如樓閣。色染人衣。姆以其熱而扇之
【現代漢語翻譯】 現代漢語譯本： 淮陽，也跟隨定宗學習。曾經夢中進入陰間，有官員來征問他所從事的行業。淮陽便將自己平生所做的事情一一回答。官員說：『講解佛經虛浮不實，誦讀經文才是實在的。像現在的舜法師那樣就可以了。』因為他的壽命還沒有盡，所以放他還陽。隋煬帝還在晉王府的時候，就召他居住在京城的日嚴寺。仁壽四年，皇帝下詔將舍利送到蘄州福田寺建塔供奉。福田寺南面，是齊高帝的別院，名叫禪居，是趙州沙門法進建造的。這個地方地勢險峻，可以俯瞰雲霧，人們經常看見聖寺在它的上方，這些祥瑞的徵兆都記載在其他的書籍中。大業二年，淮陽在京城的寺廟中去世，享年六十歲。他的弟子慧相繼承了他的事業。
隋朝的法彥法師 姓張，居住在洛州。從小就出家，立志弘揚大法。他非常聰明，超越同輩。雖然精通三藏經典，但尤其以擅長《大智度論》而聞名。他精神煥發，見者敬畏。人們如果能得到法彥所造的言語或句子，都會像對待貴賓一樣珍藏起來，並以此為榮。齊公高穎尤其對他禮遇有加，因此迎接他到京城來弘揚佛法。江表的法侃法師來到關中后，曾經對人說：『我的家鄉大德淵法師，經常認為天地雖然廣闊，但真正有見識的人卻很少，晚輩學人中最優秀的，只有法彥一人而已。』開皇十六年，皇帝下詔讓法彥擔任《大智度論》的眾主，住在真寂寺。仁壽年間建造佛塔，皇帝下詔將舍利送到汝州。仁壽四年，又下詔送到沂州善應寺。其中的祥瑞徵兆，由刺史鄭善果上表稟告朝廷，詳細情況記載在其他的傳記中。大業三年去世，享年六十歲。
隋朝的道密法師 是生於相州的周氏。高齊末年出家，跟隨耶舍三藏（Yashe Sanzang）學習梵文，並且在鄴下聽取和學習大乘經論。開皇年間，皇帝下詔讓他參與翻譯佛經，住在京城的大興善寺。仁壽年間，皇帝下詔將舍利安葬在同州大興國寺。這座寺廟是隋文帝出生的地方。隋文帝出生于西魏大統七年六月十三日，當時有紅光和紫氣，充滿庭院和房間，形狀像樓閣，顏色染紅了人們的衣服。保姆因為感到熱而用扇子扇風。
【English Translation】 English version: Huaiyang, also followed Dingzong in his studies. He once dreamed of entering the underworld, where an official questioned him about his deeds. Huaiyang recounted his life's work. The official said, 'Your explanations of the scriptures are superficial, but your recitation of the texts is genuine. You should be like the current Dharma Master Shun.' Because his lifespan was not yet exhausted, he was allowed to return to the world. When Emperor Yang of Sui was still at the residence of the Prince of Jin, he summoned Huaiyang to reside at Riyan Temple in the capital. In the fourth year of the Renshou era, an imperial edict ordered the sending of sharira (relics) to Futian Temple in Qizhou to build a pagoda. South of Futian Temple was the separate residence of Emperor Gao of Qi, named Chanju, built by the Shramana (Buddhist monk) Fajin of Zhao Prefecture. The location was extremely high, overlooking the clouds and mist. People often saw a sacred temple above it, and these auspicious signs are recorded in other texts. In the second year of the Daye era, Huaiyang passed away at the temple in the capital at the age of sixty. His disciple Huixiang succeeded him.
The Sui Dynasty Dharma Master Fayan His surname was Zhang, and he resided in Luozhou. He became a monk at an early age, aspiring to propagate the Great Dharma. He was exceptionally intelligent, surpassing his peers. Although he was proficient in the Tripitaka (three baskets of Buddhist scriptures), he was particularly renowned for his mastery of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). His spirit was bright and outstanding, inspiring awe in those who saw him. People who obtained words or sentences composed by Fayan would treasure them as honored guests and take pride in them. Duke Gao Ying of Qi especially treated him with great respect, and therefore welcomed him to the capital to propagate the Dharma. Dharma Master Fakan of Jiangbiao, after entering Guanzhong, once said to people, 'The virtuous Dharma Master Yuan of my hometown often believed that although the world is vast, those with true understanding are rare. Among the outstanding younger scholars, only Fayan is the one.' In the sixteenth year of the Kaihuang era, an imperial edict appointed Fayan as the chief of the Mahaprajnaparamita-sastra assembly, residing at Zhenji Temple. During the Renshou era, when pagodas were being built, an imperial edict ordered the sending of sharira to Ruzhou. In the fourth year of the Renshou era, another edict ordered the sending of sharira to Shanying Temple in Yizhou. The auspicious signs were reported to the court by the Prefect Zheng Shanguo, and the details are recorded in other biographies. He passed away in the third year of the Daye era at the age of sixty.
The Sui Dynasty Dharma Master Daomi He was a member of the Zhou family of Xiang Prefecture. He became a monk during the late period of the Northern Qi Dynasty, studying Sanskrit with the Tripitaka Master Yeshe (Yashe Sanzang), and listening to and studying Mahayana sutras and treatises in Ye. During the Kaihuang era, an imperial edict ordered him to participate in the translation of Buddhist scriptures, residing at Daxingshan Temple in the capital. During the Renshou era, an imperial edict ordered the burial of sharira at Daxingguo Temple in Tong Prefecture. This temple was the birthplace of Emperor Wen of Sui. Emperor Wen was born on the thirteenth day of the sixth month of the seventh year of the Datong era of the Western Wei Dynasty. Red light and purple aura filled the courtyard and room, resembling a pavilion, and the color dyed people's clothes. The wet nurse felt hot and fanned him with a fan.
。帝噤至不能啼。忽有一尼。至自外。謂太祖曰。兒來處甚高。佛天所祐。非汝俗家所可育也。我當爲公育之。太祖因割宅之偏為寺。通小門往來。以帝委之。尼遂以那羅延名帝。而撫字惟謹。尼蒲坂劉氏女。名智仙。七歲出家。一日禪坐。屋極上入定。其師遍求不可得。率以為溺井死矣。自是有所云為輒神驗。及周廢教。尼依帝家。終不徙寺以寖大。舍利瑞應。見別傳。
隋智聚
族朱姓。神氣清遠。彰于襁褓。出家住蘇州之虎丘東山寺。寺有胤法師。道藝之元匠也。聚依以學。無怠分陰。同郡顧希憑。會稽謝峻岳。復以辭林理窟相與發明。故能於弱冠之年。即事講說。尤慕莊嚴皭師成實。而服膺焉。咨質既久。疑滯咸析。汝南周弘正。博通內外。監賞人倫。見而嘆曰。誠釋門之瑚璉也。陳鄱陽王伯山。新安王伯。周新蔡王叔齊。並加欽屬。至德二年。詔于太極殿。開金光明經。天子躬御法筵。臣僚咸在。於時云興瓶寫。莫不歆艷。三年丁外憂。歸隱舊里。弘導不廢。開皇十一年。降璽書勞問。尚書令楚公素。左僕射邳公威。躬造道場。接足作禮。進施予以效誠敬。十二年。詔置僧官。以居平等之任。郡將宗成劉公。從受菩薩戒。齊王暕作牧淮海。貽書迎之。不起。大業五年。十二月二十四日終。壽七
【現代漢語翻譯】 現代漢語譯本：皇帝嚇得說不出話來，甚至哭都哭不出來。忽然來了一個尼姑，從外面進來，對太祖（趙匡胤）說：『這孩子來歷非凡，受佛天庇佑，不是你們凡俗人家可以養育的。我應當替你養育他。』太祖於是割讓住宅的一部分作為寺廟，開通小門來往，把皇帝（指宋太祖之子）託付給她。尼姑就用那羅延（Narayana，佛教護法神）的名字給皇帝命名，並且盡心撫養。尼姑是蒲坂（今山西永濟）劉氏的女兒，名叫智仙。七歲出家。有一天禪坐，神識從屋頂升入定境。她的師父到處尋找都找不到，都以為她掉到井裡淹死了。從此以後，她所說所做的事情都非常靈驗。等到周朝廢除佛教，尼姑就依附在皇帝家裡。最終沒有遷移寺廟，寺廟也日益擴大。舍利（Sarira，佛教聖物）的瑞應，見於其他傳記。
隋朝的智聚（Zhiju）：
俗家姓朱，神采清朗高遠，在襁褓中就顯現出來。出家后住在蘇州的虎丘東山寺。寺里有胤法師（Yin Fashi），是佛學藝術的大師。智聚跟隨他學習，沒有絲毫懈怠。同郡的顧希憑（Gu Xiping）、會稽的謝峻岳（Xie Junyue），又用辭藻和義理互相啓發。因此能夠在弱冠之年，就開始講經說法。尤其仰慕莊嚴皭師（Zhuangyan Jiao Shi）的《成實論》，並且信服奉行。請教的時間長了，疑惑都消除了。汝南的周弘正（Zhou Hongzheng），博通內外學問，善於鑑賞人才，見到智聚後感嘆說：『真是佛門中的瑚璉（hú lián，古代祭祀時盛黍稷的禮器，比喻有才能的人）啊！』陳朝的鄱陽王伯山（Boyang Wang Boshan）、新安王伯（Xinan Wang Bo）、周朝的新蔡王叔齊（Xincai Wang Shuqi），都對他非常欽佩。至德二年，皇帝下詔在太極殿開講《金光明經》。天子親自駕臨法座，文武百官都在場。當時聽眾如雲，像瓶子倒水一樣涌來，沒有不敬佩讚美的。至德三年，丁憂（父母去世）回家鄉隱居，弘揚佛法沒有停止。開皇十一年，皇帝降下璽書慰問。尚書令楚公素（Chu Gongsu）、左僕射邳公威（Pi Gongwei）親自來到道場，接足作禮，進獻財物來表達誠敬。開皇十二年，皇帝下詔設定僧官，讓他擔任平等僧務的職務。郡將宗成劉公（Zongcheng Liu Gong）向他受菩薩戒。齊王暕（Qi Wang Jian）擔任淮海地區的長官，寫信迎接他，智聚沒有前往。大業五年十二月二十四日去世，享年七十歲。
【English Translation】 English version: The emperor was so frightened that he couldn't speak, nor even cry. Suddenly, a nun arrived from outside and said to Emperor Taizu (Zhao Kuangyin): 'This child comes from a very high place, blessed by Buddha and the heavens. He cannot be raised by your mundane family. I shall raise him for you.' Thereupon, Taizu donated a portion of his residence to be a temple, opened a small door for passage, and entrusted the emperor (referring to Emperor Taizu's son) to her. The nun named the emperor Narayana (a Buddhist guardian deity) and cared for him diligently. The nun was a daughter of the Liu family from Puban (present-day Yongji, Shanxi), named Zhixian. She became a nun at the age of seven. One day, while meditating, her consciousness ascended from the rooftop into a state of samadhi. Her master searched everywhere but could not find her, and they all thought she had fallen into the well and drowned. From then on, everything she said and did was remarkably effective. When the Zhou dynasty abolished Buddhism, the nun relied on the emperor's family. In the end, she did not move the temple, and the temple grew larger day by day. The auspicious responses of the Sharira (Buddhist relics) can be found in other biographies.
Zhiju of the Sui Dynasty:
His secular surname was Zhu, and his spirit was clear and distant, manifesting even in infancy. After becoming a monk, he lived in the Dongshan Temple on Tiger Hill in Suzhou. The temple had Dharma Master Yin, a master of Buddhist art. Zhiju followed him to study, without the slightest懈怠. Gu Xiping from the same prefecture and Xie Junyue from Kuaiji also enlightened each other with rhetoric and reasoning. Therefore, he was able to begin lecturing on scriptures at a young age. He especially admired Master Zhuangyan Jiao's 'Treatise on the Establishment of Truth' and adhered to it. After consulting for a long time, his doubts were all resolved. Zhou Hongzheng from Runan, who was well-versed in both internal and external knowledge and was good at appraising talent, saw Zhiju and exclaimed: 'Truly, he is a 'hú lián' (a ritual vessel for holding millet in ancient sacrifices, a metaphor for a talented person) of the Buddhist community!' King Boyang Boshan of the Chen dynasty, King Xinan Bo, and King Xincai Shuqi of the Zhou dynasty all admired him very much. In the second year of Zhide, the emperor issued an edict to open the 'Golden Light Sutra' in the Taiji Hall. The emperor personally attended the Dharma seat, and all the civil and military officials were present. At that time, the audience gathered like clouds, pouring in like water from a bottle, and all admired and praised him. In the third year of Zhide, he returned to his hometown to live in seclusion due to mourning (the death of his parents), and he did not stop promoting Buddhism. In the eleventh year of Kaihuang, the emperor issued a decree to express his condolences. Chu Gongsu, the Shangshu Ling, and Pi Gongwei, the Zuo Pushe, personally came to the monastery, touched his feet in prostration, and offered gifts to express their sincerity and respect. In the twelfth year of Kaihuang, the emperor issued an edict to establish monastic officials and appointed him to the position of equal monastic affairs. Zongcheng Liu Gong, the prefectural governor, received the Bodhisattva precepts from him. Qi Wang Jian, who served as the governor of the Huaihai region, wrote a letter to welcome him, but Zhiju did not go. He passed away on the twenty-fourth day of the twelfth month of the fifth year of Daye, at the age of seventy.
十二。即以其年之十二月。窆于山之南嶺。弟子道恭等。樹碑旌行。秘書虞世南文。
隋凈愿
未詳姓氏。代州人。壯歲出家。力討經論。既進大戒。乃專律部。博聞強識。旦夕觀採。才五遍。即就講說。自爾連開四分。又聽華嚴十地及諸小論。晚習準公攝論。入京住寶剎寺。登座豎義。歸從者多。造舍利毗曇疏十卷。文極該贍。詔送舍利于潭州之麓山寺。度湘將及山所。有五色異鳥。數萬成群。飛浮水上。迎引向船。及岸鳥亦空飛。同至塔所。愿以瑞聞。帝大悅。大業初。相法師。追入慧日。委徒于愿。由是令望彌遠。五年五月。奄忽告終。
隋志念
俗緣陳氏。冀州信都人。其先穎川蓋蕃之裔也。后因仕䆠徙焉。念既出家。即志訪道。昉受具。趨鄴都道長法師學智論。歷數載。卒與其座下所謂誕劄休繼等。齊名。俄詣道寵法師。究十地論。時高昌國慧嵩法師。專解小乘。世號毗曇孔子。其弟子有道猷智洪晃覺散魏。尤英俊。念欲依之而不果。會刺史任城王彥。帝之介弟。方鎮鄉里。為張法席。召與僧瓊法師對講。前開智度。后發雜心。時州都正法繼謂念。以為必名垂不朽。於是二十年中。頻弘二論。逮周氏廢教。遂同俗服。逃禍海隅。隋興。詔訪其所在。開皇四年。先使其法弟志湛。宣
【現代漢語翻譯】 現代漢語譯本 十二。就在那年的十二月，將他安葬在山的南邊山脊上。弟子道恭等人，為他樹立墓碑來表彰他的德行。由秘書虞世南撰寫碑文。
隋朝的凈愿（僧人名號）
不清楚他的姓氏，是代州人。年輕時出家，努力研究經論。受過具足戒后，就專心研究律部。他博聞強識，早晚都仔細研讀，才讀了五遍，就能開始講解。從此以後，連續開講《四分律》。又聽講了《華嚴經》、《十地經》以及各種小論。晚年學習準公的《攝大乘論》。他進入京城，住在寶剎寺。登上講座闡述義理，歸附他的人很多。他撰寫了《舍利毗曇疏》十卷，文辭極其豐富詳盡。皇帝下詔將舍利送到潭州的麓山寺。當船隻渡過湘江，快要到達麓山時，有五顏六色的奇異鳥類，數萬只聚集在一起，在水面上飛翔，引導船隻前進。到達岸邊后，鳥兒也在空中飛舞，一同到達安放舍利的塔處。凈愿因此事而聞名，皇帝非常高興。大業初年，皇帝讓凈愿為相法師，追隨慧日法師，並將弟子託付給凈愿。因此，他的名望更加遠大。大業五年五月，忽然去世。
隋朝的志念（僧人名號）
俗家姓陳，是冀州信都人。他的祖先是穎川蓋蕃的後代。後來因為做官而遷居到那裡。志念出家后，就立志訪求佛道。他首先受了具足戒，然後前往鄴都，跟隨道長法師學習《智度論》。過了幾年，最終與道長法師座下被稱為誕劄、休繼等人齊名。不久，他又去拜訪道寵法師，深入研究《十地論》。當時高昌國的慧嵩法師，專門講解小乘佛法，世人稱他為『毗曇孔子』。他的弟子中有道猷、智洪、晃覺、散魏等人，尤其英俊。志念想要依附他，卻沒有成功。恰逢刺史任城王彥（皇帝的弟弟）鎮守家鄉，為他張設講法席位，召請志念與僧瓊法師對講佛法。先開講《智度論》，后講解《雜心論》。當時州都正法繼認為志念一定會名垂不朽。於是，在二十年中，他多次弘揚這兩種論。到了北周滅佛時，他於是和普通人一樣穿俗服，逃到海邊避禍。隋朝建立后，皇帝下詔尋找他的下落。開皇四年，先派他的法弟志湛，去宣...
【English Translation】 English version 12. In the twelfth month of that year, he was buried on the southern ridge of the mountain. His disciples, Daogong and others, erected a monument to commend his virtuous conduct. The inscription was written by the secretary Yu Shinan.
Jingyuan of the Sui Dynasty (monk's name)
His surname is unknown. He was a native of Daizhou. He became a monk in his youth and diligently studied the scriptures and treatises. After receiving the full precepts, he devoted himself to the Vinaya (disciplinary code). He was learned and had a strong memory. After studying a text only five times, he could lecture on it. From then on, he continuously lectured on the 'Four-Part Vinaya'. He also listened to lectures on the 'Avatamsaka Sutra', the 'Ten Stages Sutra', and various minor treatises. In his later years, he studied Master Zhun's 'Compendium of the Mahayana'. He entered the capital and resided in Baosha Temple. He ascended the seat and expounded the doctrines, and many people followed him. He wrote a commentary on the 'Sharira-Vibhasa', consisting of ten volumes, with extremely rich and detailed language. The emperor issued an edict to send the sharira (relics) to Lushan Temple in Tanzhou. When the boat was crossing the Xiang River and was about to reach Lushan, tens of thousands of colorful and extraordinary birds gathered and flew over the water, guiding the boat forward. Upon reaching the shore, the birds also flew in the air, arriving at the pagoda where the sharira were to be enshrined. Jingyuan became famous because of this auspicious event, and the emperor was very pleased. In the early years of the Daye era, the emperor appointed Jingyuan as a Dharma Master, following Master Huiri, and entrusted his disciples to Jingyuan. As a result, his reputation became even greater. In the fifth month of the fifth year of the Daye era, he suddenly passed away.
Zhinian of the Sui Dynasty (monk's name)
His secular surname was Chen, and he was a native of Xindu in Jizhou. His ancestors were descendants of Gai Fan of Yingchuan. Later, they moved there because of official duties. After Zhinian became a monk, he resolved to seek the Dharma. He first received the full precepts, and then went to Yedu to study the 'Mahaprajnaparamita Sastra' under Dharma Master Daochang. After several years, he eventually became as famous as Danzha, Xiuji, and others under Dharma Master Daochang. Soon after, he visited Dharma Master Daochong and studied the 'Ten Stages Sutra' in depth. At that time, Dharma Master Huisong of Gaochang Kingdom specialized in explaining Hinayana Buddhism and was known as the 'Abhidharma Confucius'. Among his disciples were Daoyou, Zhihong, Huangjue, Sanwei, and others, who were particularly outstanding. Zhinian wanted to rely on him, but he did not succeed. It happened that the governor, Prince Rencheng Wang Yan (the emperor's younger brother), was stationed in his hometown and set up a Dharma seat for him, inviting Zhinian to debate the Dharma with Dharma Master Sengqiong. First, they lectured on the 'Mahaprajnaparamita Sastra', and then on the 'Abhidharmasamuccaya'. At that time, Zhou Du Zhengfaji believed that Zhinian would surely become famous for eternity. Therefore, for twenty years, he frequently propagated these two treatises. When the Northern Zhou Dynasty abolished Buddhism, he put on secular clothes like ordinary people and fled to the coast to avoid disaster. After the establishment of the Sui Dynasty, the emperor issued an edict to search for his whereabouts. In the fourth year of the Kaihuang era, he first sent his Dharma brother Zhizhan to proclaim...
言于明彥法師。而彥公因與門人洪該等三百餘輩邀之。以闡心論。撰疏及鈔各九卷。蓋能正其謬誤。且補其遺脫云。得其傳者。如法懿懷正等。數百人。俄漢王諒鎮晉陽。別築城置塔。構開義寺迎居之。遣開府咨議參軍王頗宣教旨命。即弘演于大興國寺。仁壽二年。獻后崩。念偕王入朝。復揚唱焉。聽者千計。留百餘日。仍還住寶相寺開授。未幾。文帝晏駕。漢王即世。念歸鄉里。紹承舊業。寔沙門空明之力為多。大業初。住慧日。屢詔不赴。四年卒。春秋七十四。
隋智凝
不詳氏族。豫州人。年少出家。習經過目不忘。雖數十萬言。久而猶憶。初未嘗溫。及進具。人以為苗而不秀。恐無後成。凝聞之嘆曰。世書尚有朝聞夕死之言。而況出世之道乎。遂往彭城。依嵩公咨攝論。顧謂諸徒曰。已了綱旨。余文復奚暇究哉。即辭嵩。將事制疏。嵩初恐其乖僻難之。凝以為大例可知。然或小失無所慮也。竟別去。疏畢。聲望益振。入京住辯才寺。隋文屢興殿會。而凝尤為所延致。俄居禪定寺。大業間卒。春秋四十八。始凝之未入京也。有明及妄師。以攝論著名關東。邀與相見。遽問云。黎耶識滅否。答云滅。及則踴身起坐撫掌大慶。托之承緒而逝。且凝行檢嚴潔。福智俱營。故辯才一寺。完治無闕。長打將了
【現代漢語翻譯】 現代漢語譯本： 明彥法師說了這些話后，彥公於是和他的門人洪該等三百多人邀請智念法師，來闡述《攝大乘論》。智念法師撰寫了疏和鈔，各有九卷，能夠糾正其中的謬誤，並且補充遺漏之處。得到他傳授的人，如法懿、懷正等，有數百人。不久，漢王楊諒鎮守晉陽，另外築城設定佛塔，建造開義寺來迎接智念法師居住。派遣開府咨議參軍王頗宣讀教旨，命令智念法師在大興國寺弘揚佛法。仁壽二年，獻後去世，智念法師和漢王一起入朝。再次在那裡宣揚佛法，聽眾有數千人。停留了一百多天，仍然返回寶相寺開講傳授佛法。沒過多久，隋文帝駕崩，漢王也去世了，智念法師回到家鄉，繼承以前的事業。這其中沙門空明的力量很大。大業初年，智念法師住在慧日寺，多次被詔令入朝，都沒有去。大業四年去世，享年七十四歲。
隋朝的智凝法師
不清楚他的氏族，是豫州人。年少時出家，學習東西過目不忘。即使是數十萬字的文章，時間長了仍然記得。起初沒有顯露出特別之處，等到受具足戒后，人們認為他像禾苗而不開花，恐怕沒有後來的成就。智凝聽到這些話后嘆息說：『世俗的書尚且有『早上聽到道理，晚上死去也甘心』的說法，更何況是出世的佛道呢？』於是前往彭城，依靠嵩公請教《攝大乘論》。嵩公回頭對他的弟子們說：『我已經瞭解了綱要和宗旨，其餘的文字哪裡有空閑去研究呢？』隨即告別嵩公，將要從事撰寫疏的工作。嵩公起初擔心他會乖僻，認為這很困難。智凝認為大的原則是可以知道的，即使有小的失誤也不用擔心。最終告別離去。疏撰寫完畢，聲望更加顯赫。進入京城住在辯才寺。隋文帝多次興辦殿會，而智凝尤其被邀請參加。不久居住在禪定寺。大業年間去世，享年四十八歲。當初智凝還沒有進入京城的時候，有明及妄師，以《攝大乘論》在關東聞名，邀請智凝相見。立刻問道：『阿賴耶識滅了嗎？』智凝回答說：『滅了。』明及妄師於是跳起身來，拍手大慶，把自己的傳承託付給智凝后就去世了。而且智凝的言行舉止嚴謹清凈，福德和智慧都努力經營，所以辯才寺的一切，都完整地治理而沒有缺失，長期保持著這種狀態。
【English Translation】 English version: After Dharma Master Mingyan spoke these words, Yan Gong, along with his disciples Hong Gai and over three hundred others, invited Dharma Master Zhinian to expound on the Mahāyānasaṃgraha (Compendium on the Great Vehicle). Dharma Master Zhinian wrote commentaries and notes, each in nine volumes, capable of correcting errors and supplementing omissions. Those who received his teachings, such as Fayi and Huaizheng, numbered in the hundreds. Soon after, Prince Yang Liang of Han, stationed in Jinyang, built a city and erected a pagoda, constructing Kaiyi Temple to welcome Dharma Master Zhinian to reside there. He dispatched Wang Po, a consultant in the Prince's office, to proclaim the imperial decree, ordering Dharma Master Zhinian to propagate the Dharma at Daxingguo Temple. In the second year of Renshou, Empress Xian passed away, and Dharma Master Zhinian accompanied the Prince to the capital. He once again proclaimed the Dharma there, with thousands of listeners. After staying for over a hundred days, he returned to Baoxiang Temple to teach and transmit the Dharma. Not long after, Emperor Wen of Sui passed away, and the Prince of Han also passed away. Dharma Master Zhinian returned to his hometown, continuing his previous work. The power of the śrāmaṇa (Buddhist monk) Kongming was significant in this. In the early years of the Daye era, Dharma Master Zhinian resided at Huiri Temple, repeatedly declining imperial summons. He passed away in the fourth year of Daye, at the age of seventy-four.
Dharma Master Zhinian of the Sui Dynasty
His clan is unknown; he was a native of Yuzhou. He renounced the world at a young age and possessed the ability to remember everything he saw. Even texts of hundreds of thousands of words, he could still recall after a long time. Initially, he did not show any particular talent. After receiving the full monastic precepts, people thought of him as a seedling that would not blossom, fearing he would not achieve later success. Upon hearing this, Zhinian sighed and said, 'Even worldly books have the saying, 'If one hears the truth in the morning, one can die content in the evening,' how much more so with the path of liberation?' He then went to Pengcheng and relied on Master Song to consult on the Mahāyānasaṃgraha. Master Song turned to his disciples and said, 'I have already understood the outline and purpose; where do I have time to study the remaining texts?' He then bid farewell to Master Song, intending to write commentaries. Master Song initially worried that he would be eccentric and considered it difficult. Zhinian believed that the major principles could be known, and even if there were minor errors, there was no need to worry. He eventually bid farewell and departed. After the commentary was completed, his reputation grew even more. He entered the capital and resided at Biancai Temple. Emperor Wen of Sui frequently held palace gatherings, and Zhinian was especially invited to attend. Soon after, he resided at Chanding Temple. He passed away during the Daye era at the age of forty-eight. Before Zhinian entered the capital, there was Master Ming and Wang, who was famous in Guandong for the Mahāyānasaṃgraha, invited Zhinian to meet. He immediately asked, 'Has the Ālaya-vijñāna (store consciousness) ceased?' Zhinian replied, 'It has ceased.' Master Ming and Wang then jumped up, clapped his hands, and celebrated greatly, entrusting his lineage to Zhinian before passing away. Moreover, Zhinian's conduct was strict and pure, and he diligently cultivated both merit and wisdom. Therefore, everything at Biancai Temple was completely managed without any deficiencies, maintaining this state for a long time.
。便就元席。於戲何其年之不永也。
隋法總
并州太原段氏子也。誦涅槃十餘年。后聽玄義乃領悟。開皇中。詔為涅槃眾主。居海覺寺。仁壽初。詔送舍利于隋州智門寺。四年春。又詔送于遼州下生寺。見瑞之祥。如別記。總亦由是精進加倍。大業間卒。壽七十。門人行等玄會。
隋慧曠
其先譙國曹氏。今為襄陽人。祖亮宗梁給事黃門侍郎衛尉卿。父藹直閣將軍。曠年十二。事江陵寶光寺澄法師出家。俄而辭。明帝于渚宮。游京師。居律行寺。會西竺真諦三藏。既譯攝大乘唯識等論。金鼓光明等經。方將弘演。未得其人。乃與宗愷準韻諸師。北面受焉。三藏云亡儔侶斯逝。復偕同學僧宗俱棲匡岫敷化。州宰鄱陽長沙二王。師敬之。后游湘郢間。罔怠舊志。陳至德初。言旋鄉井。居遍覺道場。即開皇三年也。頃之詔徙興國寺。屢賜香蘇等物。秦孝王建麾襄沔。親奉歸戒。煬帝即位。詔入京師次江陽。辭疾不行。詔寓丹陽棲霞寺醫養。松筠泉石寔愜情素。遂有終焉之志。大業九年五月十六日終。春秋八十。頂暖指屈。斯又上生得道之徴也。以其月二十日。窆于寺之西山。
隋童真
其先隴西李氏后。寓河東之蒲阪出家。依曇延法師學。既受具。先承律部復涉經論。通明大小乘。
【現代漢語翻譯】 現代漢語譯本：於是就回到原來的座位。唉，為什麼他的壽命如此不長啊。
隋朝 法總（Fǎ Zǒng）
是并州太原段氏的子弟。誦讀《涅槃經》（Niè pán jīng）十餘年。後來聽了玄義才領悟。開皇年間，奉詔擔任涅槃眾的主持，住在海覺寺。仁壽初年，奉詔將舍利送到隋州智門寺。四年春天，又奉詔送到遼州下生寺。出現的祥瑞，如其他記載所述。法總也因此更加精進。大業年間去世，享年七十歲。門人有行等、玄會。
隋朝 慧曠（Huì Kuàng）
他的祖先是譙國曹氏，現在是襄陽人。祖父曹亮宗曾任梁朝給事黃門侍郎、衛尉卿。父親曹藹任直閣將軍。慧曠十二歲時，在江陵寶光寺跟隨澄法師出家。不久后離開，在明帝的渚宮，遊歷京師，住在律行寺。當時西竺真諦三藏（Zhēn dì sānzàng）正在翻譯《攝大乘論》（Shè dà chéng lùn）、《唯識論》（Wéi shí lùn）等論著，《金鼓光明經》（Jīn gǔ guāng míng jīng）等經典，正要弘揚，但沒有合適的人選。於是（真諦三藏）與宗愷、準韻等法師，以弟子的身份向慧曠學習。真諦三藏去世后，同伴們也相繼離世，慧曠又與同學僧宗一同在匡山居住，宣揚佛法。州官鄱陽王、長沙王都非常尊敬他。後來遊歷湘郢一帶，沒有懈怠以前的志向。陳至德初年，說要返回家鄉，住在遍覺道場，即開皇三年。不久后，奉詔遷往興國寺，多次賞賜香、酥等物品。秦孝王在襄沔建立軍隊，親自奉他為歸戒師。煬帝即位后，下詔讓他入京，到達江陽時，以生病為由沒有前往。煬帝下詔讓他住在丹陽棲霞寺療養，那裡的松樹、竹子、泉水、石頭，確實符合他的心意，於是就有了在那裡終老的打算。大業九年五月十六日去世，享年八十歲。頭頂溫暖，手指彎曲，這又是往生得道的徵兆。當月二十日，安葬在寺廟的西山。
隋朝 童真（Tóng Zhēn）
他的祖先是隴西李氏，後來居住在河東的蒲阪。出家后，跟隨曇延法師學習。受具足戒后，先學習律部，又涉獵經論，通曉大小乘佛法。
【English Translation】 English version: Then he returned to his original seat. Alas, why was his life so short?
Sui Dynasty, Fǎ Zǒng (法總, Dharma Master Zong)
He was a native of the Duan family of Taiyuan, Bingzhou. He recited the Nirvana Sutra (Niè pán jīng) for more than ten years. Later, he understood after listening to the profound meaning. During the Kaihuang period, he was ordered to be the head of the Nirvana assembly, residing in Haijue Temple. In the early years of Renshou, he was ordered to send śarīra (舍利, relics) to Zhimen Temple in Suizhou. In the spring of the fourth year, he was again ordered to send them to Xiasheng Temple in Liaozhou. The auspicious signs that appeared were as described in other records. Zong also became more diligent because of this. He passed away during the Daye period at the age of seventy. His disciples included Xingdeng and Xuanhui.
Sui Dynasty, Huì Kuàng (慧曠, Wisdom Vast)
His ancestors were the Cao family of Qiao State, now people of Xiangyang. His grandfather, Cao Liangzong, served as a Liang Dynasty official, Gentleman Attendant, and Commandant of the Guards. His father, Cao Ai, was a General of the Zhige. At the age of twelve, Kuang became a monk under Dharma Master Cheng at Baoguang Temple in Jiangling. Soon after, he left and traveled to the capital at Emperor Ming's Zhugong, residing at Lvxing Temple. At that time, the Western Indian Tripiṭaka Master, Zhen諦 (Zhēn dì sānzàng), was translating treatises such as the Mahāyānasaṃgraha (Shè dà chéng lùn) and the Vijñaptimātratāsiddhi (Wéi shí lùn), as well as scriptures such as the Golden Light Sutra (Jīn gǔ guāng míng jīng), and was about to propagate them, but had not found the right person. Therefore, (Zhen諦 Tripiṭaka Master) together with Dharma Masters Zongkai, Zhunyun, and others, learned from Huì Kuàng as disciples. After the death of Zhen諦 Tripiṭaka Master and the passing of his companions, Huì Kuàng and his fellow student Sengzong lived together in Kuangxiu, spreading the Dharma. The prefects of the state, the Kings of Poyang and Changsha, respected him. Later, he traveled between Xiang and Ying, without neglecting his former aspirations. In the early years of the Zhihe period of the Chen Dynasty, he said he would return to his hometown, residing in Biànjué 道場, which was the third year of the Kaihuang period. Soon after, he was ordered to move to Xingguo Temple, and was repeatedly given incense, ghee, and other items. When the Prince of Qin Xiao established his army in Xiangmian, he personally revered him as his refuge and precepts teacher. After Emperor Yang ascended the throne, he ordered him to enter the capital, but when he reached Jiangyang, he declined to go due to illness. Emperor Yang ordered him to reside at Qixia Temple in Danyang for medical treatment. The pines, bamboos, springs, and rocks there truly suited his feelings, so he had the intention of ending his life there. He passed away on the sixteenth day of the fifth month of the ninth year of the Daye period, at the age of eighty. His head was warm and his fingers were bent, which was another sign of being reborn in a higher realm. On the twentieth day of that month, he was buried in the west mountain of the temple.
Sui Dynasty, Tóng Zhēn (童真, Childlike Purity)
His ancestors were the Li family of Longxi, later residing in Puban, Hedong. After becoming a monk, he studied under Dharma Master Tanyan. After receiving the full precepts, he first studied the Vinaya, and then delved into the sutras and treatises, becoming proficient in both the Mahayana and Hinayana teachings.
尤善涅槃。而擁徒千數。敷化不絕。開皇十二年。詔于大興善寺。對翻梵本。十六年。詔為涅槃眾主。仁壽元年。詔率土之內建靈塔。一百一十一所。皆葬舍利。其中而真往雍州。其祥瑞見別傳。大業元年。大禪定寺成。詔為之主。九年卒。春秋七十有一。真度量尤莫涯涘。始入禪定。宰輔交參。未嘗將迎。一日方會眾食忽大堂正樑爆裂。皆驚走無人跡。真自若。
隋智梵
姓封氏。渤海條人。逮祖父部符涿之良鄉因居之。年十四。求河澗靈簡禪師落髮。游鄴都學大論十地等文。年二十有三。躬當弘導。俄驅錫京邑化綿二紀。開皇十六年。天水扶風競申奏請。詔聽所往於是。道被天水矣。仁壽之季。復開導畿內。因詔置塔于郢州寶香寺。大業五年。詔住禪定寺。靜緣攝慮。無替寒暑。九年二月四日。終於寺。春秋七十五。遺言施身山林。門人從之。仍斂余骸。塔於終南山。
隋智閏
不詳姓氏。襄陽人。性于佛法若宿習。年始二十。即趨鄴下。會遵統開十地。從受業焉。復學華嚴涅槃。尋依光統聽四分。且兼小論具辯通塞。時號博瞻。鮮有能加之者。久之。渡江事長干辯公。究三論。后還漢陰化導。大業初。住慧日。會征遼左詔禱江于岷蜀。還至西京。以疾卒于禪定寺。年七十有五。時大業
【現代漢語翻譯】 現代漢語譯本 尤善於研究《涅槃經》（Nirvana Sutra）。擁有弟子千餘人，講經說法從未間斷。開皇十二年（公元592年），奉詔在大興善寺，共同翻譯梵文佛經。開皇十六年（公元596年），奉詔擔任涅槃僧團的首領。仁壽元年（公元601年），奉詔在全國範圍內建造靈塔一百一十一座，全部用來安葬佛舍利。其中真法師親自前往雍州。他的祥瑞事蹟記載在其他傳記中。大業元年（公元605年），大禪定寺建成，奉詔擔任寺主。大業九年（公元613年）圓寂，享年七十一歲。真法師的度量深不可測。開始進入禪定時，即使宰相輔臣同時來訪，也從不親自迎接。有一天，正在集合僧眾用餐，忽然大堂的正樑爆裂，眾人都驚慌逃散，空無一人，只有真法師神色自若。
隋朝的智梵法師
俗姓封氏，是渤海郡條縣人。到祖父封部符時，遷居到涿郡的良鄉。十四歲時，請求河澗的靈簡禪師剃度出家。遊學鄴都，學習《大論》、《十地經》等經文。二十三歲時，開始親自弘揚佛法。不久前往京城一帶傳教，歷時二十多年。開皇十六年（公元596年），天水郡和扶風郡爭相上奏，請求智梵法師前往弘法，朝廷下詔聽憑他自己選擇。於是，佛法傳到了天水。仁壽年間，又在京畿地區開導教化。因此奉詔在郢州的寶香寺建造佛塔。大業五年（公元609年），奉詔住持禪定寺，清靜地修習禪定，無論寒暑從未間斷。大業九年（公元613年）二月四日，在寺中圓寂，享年七十五歲。遺囑將遺體施捨給山林。弟子們遵從遺囑，將剩餘的骸骨安葬在終南山。
隋朝的智閏法師
不清楚他的姓氏，是襄陽人。他對佛法好像有前世的宿習一樣。二十歲時，就前往鄴都，參加遵統法師講解《十地經》的法會，跟隨他學習。又學習《華嚴經》、《涅槃經》。之後依止光統法師聽講《四分律》，並且兼學小論，精通各種辯論。當時被稱為博學多聞。很少有人能超過他。很久以後，渡江跟隨長干寺的辯公法師，深入研究三論。後來回到漢陰教化眾生。大業初年，住持慧日寺。適逢朝廷征討遼東，下詔在長江、岷江和蜀地祈禱。返回西京后，因病圓寂于禪定寺，享年七十五歲。當時是大業年間。
【English Translation】 English version He was particularly skilled in the Nirvana Sutra (Nirvana Sutra). He had over a thousand disciples and lectured on the Dharma without ceasing. In the twelfth year of the Kaihuang era (592 AD), he was ordered to jointly translate Sanskrit scriptures at the Daxingshan Temple. In the sixteenth year of the Kaihuang era (596 AD), he was ordered to be the leader of the Nirvana Sangha. In the first year of the Renshou era (601 AD), he was ordered to build 111 stupas throughout the country, all to enshrine Buddha's relics (Sarira). Among them, Dharma Master Zhen personally went to Yongzhou. His auspicious deeds are recorded in other biographies. In the first year of the Daye era (605 AD), the Dachanding Temple was completed, and he was ordered to be the abbot. He passed away in the ninth year of the Daye era (613 AD) at the age of seventy-one. Dharma Master Zhen's measure was unfathomable. When he began to enter meditation (Dhyana), he never personally greeted even the visiting prime ministers and ministers. One day, while gathering the monks for a meal, the main beam of the hall suddenly burst, and everyone fled in panic, leaving no one behind, except for Dharma Master Zhen, who remained calm and composed.
The Sui Dynasty's Dharma Master Zhi Fan
His secular surname was Feng, and he was from Tiao County in Bohai Commandery. By the time of his grandfather, Feng Bufu, he had moved to Liangxiang in Zhuo Commandery. At the age of fourteen, he requested to be tonsured by Chan Master Lingjian of Hejian. He traveled to Yedu to study scriptures such as the Great Treatise (Mahāyāna-samgraha) and the Ten Stages Sutra (Daśabhūmika Sūtra). At the age of twenty-three, he began to personally propagate the Dharma. Soon after, he went to the capital area to teach, lasting for more than twenty years. In the sixteenth year of the Kaihuang era (596 AD), Tianshui Commandery and Fufeng Commandery competed to request Dharma Master Zhi Fan to propagate the Dharma, and the court issued an edict allowing him to choose for himself. Thus, the Dharma spread to Tianshui. During the Renshou era, he also enlightened and taught in the capital region. Therefore, he was ordered to build a pagoda at Bao Xiang Temple in Yingzhou. In the fifth year of the Daye era (609 AD), he was ordered to reside at Chanding Temple, quietly cultivating meditation (Dhyana) without interruption, regardless of the cold or heat. On the fourth day of the second month of the ninth year of the Daye era (613 AD), he passed away at the temple at the age of seventy-five. He left instructions to donate his body to the mountains and forests. His disciples followed his instructions and buried his remaining bones in Zhongnan Mountain.
The Sui Dynasty's Dharma Master Zhi Run
His surname is unknown, and he was from Xiangyang. He seemed to have a karmic connection to the Buddha Dharma from a previous life. At the age of twenty, he went to Yedu to attend Dharma Master Zuntong's lectures on the Ten Stages Sutra (Daśabhūmika Sūtra), following him to study. He also studied the Avatamsaka Sutra (Avataṃsaka Sūtra) and the Nirvana Sutra (Nirvana Sutra). Later, he relied on Dharma Master Guangtong to listen to the Four-Part Vinaya (Dharmaguptaka Vinaya), and also studied minor treatises, mastering various debates. At that time, he was known as erudite and knowledgeable. Few could surpass him. After a long time, he crossed the river to follow Dharma Master Bian of Changan Temple, deeply studying the Three Treatises (Madhyamaka). Later, he returned to Hanyin to teach and transform sentient beings. In the early years of the Daye era, he resided at Hui Ri Temple. Coinciding with the court's campaign against Liaodong, an edict was issued to pray to the Yangtze River, Min River, and Shu region. After returning to Xijing, he passed away due to illness at Chanding Temple at the age of seventy-five. This was during the Daye era.
十年也。
隋凈業
俗史姓。漢東隨人也。既出家受具。研精律部。即依慧遠法師。稟涅槃之指。已而負帙從遠應詔入關。餐承幽理。晚學攝論于曇遷禪師鉆仰誠至。開皇中。隱居藍田之覆車山。眾為築室。今之悟真寺是也。仁壽二年。詔送舍利于安州之景誠寺。置塔之瑞見於別傳。大業四年。詔入鴻臚寺教授客僧。九年詔徙住禪定寺。忽謂其徒曰。吾茲欲反覆車。便成長往矣。別未淹旬即化去。大業十二年二月十八日也。壽五十三。
隋敬脫
史不詳姓氏。汲郡人。小年出家。究明成實。又善聲韻字書之學。體貌頎碩。時謂之僧杰。語聞。詔住慧日道場。帝欲悉試京師諸德。孰為剛亮。一日並詔入元武殿監門即段文操拔刀逐之。諸德皆走。脫獨安然。無所顧。徐語操曰。卿何事相迫乃爾。竟上殿坐論佛法。帝顧操詭曰。眾僧固不知朝廷法。汝監門以俗禮相加。至如脫法師然後可爾。其他能無怖乎。蓋陰異之云。詔賜大竹扇面松抱高屧。即使手持足著以出。帝目送之曰。誠僧杰也。大業十三年。卒于東都鴻臚寺。壽六十三。脫尤孝。雖遊歷。置大檐。處母與經卷筆墨各一頭。至食時坐母樹陰。入村行乞。作大字遒逸可愛。得者輒藏去 沙門法楞專弘地論。與脫齊名。亦同所居寺。
隋
【現代漢語翻譯】 現代漢語譯本 十年。
隋凈業（隋朝的凈業法師）
俗家姓史，是漢東隨地人。出家受戒后，專心研究律部。跟隨慧遠法師，學習《涅槃經》的要旨。後來揹著經書跟隨慧遠法師應詔入關，領悟深奧的道理。晚年向曇遷禪師學習《攝大乘論》，誠心鉆研。開皇年間，隱居在藍田的覆車山，信眾為他建造房屋，就是現在的悟真寺。仁壽二年，朝廷下詔將舍利送到安州的景誠寺，建塔的祥瑞事蹟記載在其他傳記中。大業四年，奉詔進入鴻臚寺教授外國僧人。大業九年，奉詔遷居禪定寺。忽然對他的弟子們說：『我將要回到覆車山了，這將是長久的離別。』不久之後就圓寂了，時間是大業十二年二月十八日，享年五十三歲。
隋敬脫（隋朝的敬脫法師）
史書沒有詳細記載他的姓氏，是汲郡人。年幼時出家，精通《成實論》，也擅長聲韻和字書之學。體貌魁梧高大，當時人們稱他為『僧杰』。這件事傳到皇帝耳中，皇帝下詔讓他住在慧日道場。皇帝想要測試京城所有德高望重的僧人，看誰最為剛強正直。有一天，皇帝一起下詔讓他們進入元武殿，監門官段文操拔刀驅趕他們，眾僧都逃走了，只有敬脫法師安然不動，毫不畏懼。慢慢地對段文操說：『你為何如此逼迫我？』最終還是走上殿去，坐下來論述佛法。皇帝看著段文操，責怪他說：『眾僧本來就不瞭解朝廷的規矩，你作為監門官用世俗的禮節來對待他們。只有像敬脫法師這樣的人才可以這樣對待。』皇帝暗中對他感到驚異。皇帝下詔賜給他大竹扇、松木高底鞋，讓他手持扇子，腳穿高底鞋出去。皇帝目送他離開，說：『真是僧中豪傑啊！』大業十三年，圓寂于東都鴻臚寺，享年六十三歲。敬脫法師非常孝順，即使是遊歷在外，也設定大的車檐，安置母親，併爲母親準備經卷筆墨各一份。到了吃飯的時候，就讓母親坐在樹蔭下，自己進入村莊乞食。他寫的字很大，遒勁飄逸，得到的人都珍藏起來。沙門法楞專心弘揚《地論》，與敬脫法師齊名，也住在同一個寺廟。
隋
【English Translation】 English version Ten years.
Sui Jingye (Jingye Dharma Master of the Sui Dynasty)
His secular surname was Shi, and he was a native of Sui in Handong. After leaving home and receiving the precepts, he devoted himself to studying the Vinaya Pitaka. He followed Dharma Master Huiyuan to learn the essentials of the Nirvana Sutra. Later, carrying his scriptures, he followed Huiyuan's summons to enter the Guanzhong region, comprehending profound principles. In his later years, he studied the Śūraṅgama Sūtra (Śūraṅgama Sūtra) under Chan Master Tanqian with utmost sincerity. During the Kaihuang era, he lived in seclusion on Fuche Mountain in Lantian, where the community built a house for him, which is now Wuzhen Temple. In the second year of Renshou, an imperial edict ordered the delivery of śarīra (relics) to Jingcheng Temple in Anzhou, and the auspicious events of building the pagoda are recorded in other biographies. In the fourth year of Daye, he was summoned to Honglu Temple to teach foreign monks. In the ninth year of Daye, he was ordered to move to Chan Ding Temple. He suddenly said to his disciples, 'I am about to return to Fuche Mountain, and this will be a long departure.' He soon passed away on the eighteenth day of the second month of the twelfth year of Daye, at the age of fifty-three.
Sui Jingtuo (Jingtuo Dharma Master of the Sui Dynasty)
Historical records do not detail his surname; he was a native of Jiqun. He left home at a young age and mastered the Tattvasiddhi Śāstra (Treatise on the Establishment of Truth), and was also skilled in phonetics and calligraphy. He was tall and robust, and people at the time called him 'Monk Hero'. When this was heard by the emperor, the emperor ordered him to reside at the Huiri Dojo. The emperor wanted to test all the virtuous monks in the capital to see who was the most upright and unyielding. One day, he summoned them all to the Yuanwu Hall, where the gatekeeper Duan Wencao drew his sword and chased them away. All the monks fled, but Jingtuo alone remained calm and unafraid. He slowly said to Duan Wencao, 'Why are you forcing me so?' He eventually went up to the hall, sat down, and discussed the Dharma. The emperor looked at Duan Wencao and blamed him, saying, 'The monks do not understand the rules of the court, and you, as a gatekeeper, treat them with secular etiquette. Only someone like Dharma Master Jingtuo can be treated this way.' The emperor was secretly amazed by him. The emperor issued an edict to grant him a large bamboo fan and high-soled pine clogs, and ordered him to hold the fan and wear the clogs as he left. The emperor watched him leave and said, 'Truly a hero among monks!' In the thirteenth year of Daye, he passed away at Honglu Temple in Dongdu, at the age of sixty-three. Dharma Master Jingtuo was very filial. Even when traveling, he set up a large eave to accommodate his mother, and prepared scriptures, brushes, and ink for her. At mealtime, he would have his mother sit in the shade of a tree while he went into the village to beg for food. His calligraphy was large, vigorous, and elegant, and those who obtained it treasured it.
The Śrāmaṇa (Buddhist monk) Faleng specialized in propagating the Daśabhūmika Sūtra (Ten Stages Sutra), and was as famous as Jingtuo, and also lived in the same temple.
Sui
僧朗
恒州人。幼出家。學大論雜心。旋以唱演。負笈驟臻入關。住空觀寺。復事弘揚。然言笑溫雅。心𦚾宏博。時有問者。或素所未聞則合掌。答云某也學未及此。故諸大德以其有謙德而不敢加誚。仁壽初。詔送舍利于廣州靈鷲山果實寺。將置塔掘基。得宋梵僧所記。遂以葬。瑞徴弗述。大業之季。終於所住。壽七十餘。
隋本濟
生宋氏。西河介休人也。祖考皆以隱德遺後世。濟齠齔。淹貫經史。稍長志空寂。遂出家從信行禪師學。時開皇初也。年十八。戒定兼進業。弘集錄。著十種不敢斟量論六卷。指意清詣。誠得大法之歸趣焉。大業十一年九月十二日。卒于所住之慈門寺。壽五十有四。弟子道訓道樹奉尸陀追建白塔於終南山。麓。勒銘頌德焉。沙門善智尤善集錄。妙簡錙銖。精窮理窟。祖師信行。雅相標緻。嘗以光陰四分之一。用資形累。通夏翹足。攝念觀佛。著頓教一乘二十卷。先濟九年卒。是于宗門之兄弟云。葬附信行墓右。
隋智光
江州人也。蚤從居公學攝論。聲名高出儕輩。開皇十年。詔偕居公入京。住大興善寺。仁壽置塔。詔送舍利于循州。循既遠在嶺南。為法忘勞于光有焉。及歸秦壤厭喧慕寂。卒投老於廬阜之山舍。
隋曇遂
材器宏偉。故凡智
【現代漢語翻譯】 現代漢語譯本 僧朗（Senglang）： 恒州人。年幼時出家，學習《大論》和《雜心》。後來以講解經論而聞名，帶著行李很快來到關中，住在空觀寺，繼續弘揚佛法。他言語溫和，心胸寬廣。當時有人向他提問，如果問題是他從未聽過的，他就合掌回答說：『某（Senglang）學識尚淺，對此還未及學習。』因此，各位大德都因為他有謙虛的美德而不忍心責備他。仁壽初年，朝廷下詔將舍利送到廣州靈鷲山果實寺。準備建塔時，在挖掘地基時，發現了宋朝梵僧的記錄，於是就按照記錄安葬了舍利。他的瑞相和徵兆這裡就不再贅述。大業末年，在所住的寺院去世，享年七十多歲。
隋本濟（Sui Benji）： 姓宋，是西河介休人。他的祖父和父親都以隱德傳給後世。本濟年幼時就精通經史，長大後向往空寂，於是出家跟隨信行禪師學習。當時是開皇初年。十八歲時，戒律和禪定同時進步，廣泛收集記錄。著有《十種不敢斟量論》六卷，旨意清晰深刻，確實得到了大法的歸趣。大業十一年九月十二日，在所住的慈門寺去世，享年五十四歲。弟子道訓和道樹將他的遺體火化后，在終南山麓建造白塔，刻銘文頌揚他的功德。沙門善智尤其擅長收集記錄，精妙地選擇細微之處，深入研究義理。祖師信行，一向以高雅為標緻。曾經用四分之一的時間來維持生活，整個夏天都翹足攝念觀佛。著有《頓教一乘》二十卷，比本濟早九年去世。是宗門中的兄弟，安葬在信行禪師墓的右邊。
隋智光（Sui Zhiguang）： 江州人。早年跟隨居公學習《攝大乘論》，聲名超過同輩。開皇十年，朝廷下詔與居公一同入京，住在在大興善寺。仁壽年間建造佛塔，下詔將舍利送到循州。循州地處偏遠的嶺南，智光爲了佛法不辭辛勞。等到回到關中后，厭惡喧囂，嚮往寂靜，最終在廬山的山舍安度晚年。
隋曇遂（Sui Tansui）： 資質和器量宏大，所以才智過人。
【English Translation】 English version Senglang: A native of Hengzhou. He became a monk at a young age, studying the Da Lun (Mahayana treatises) and Za Xin (miscellaneous Abhidharma texts). Later, he became known for his lectures on scriptures and treatises, quickly arriving in Guanzhong with his baggage and residing in Kongguan Temple, where he continued to propagate the Dharma. He was gentle in speech and broad-minded. When someone asked him a question, if it was something he had never heard of, he would put his palms together and reply, 'I (Senglang) am still learning and have not yet studied this.' Therefore, the great monks did not dare to reproach him because of his virtue of humility. In the early years of the Renshou era, the imperial court issued an edict to send sarira (relics) to Guoshi Temple on Lingjiu Mountain in Guangzhou. When preparing to build a pagoda, a record of a Song Dynasty Brahmin (Indian) monk was found during the excavation of the foundation, so the sarira were buried according to the record. His auspicious signs and omens will not be described here. In the late years of the Daye era, he passed away at the temple where he resided, at the age of seventy-plus.
Sui Benji: His surname was Song, and he was a native of Jiexiu in Xihe. His grandfather and father both passed on hidden virtues to later generations. Benji was well-versed in the classics and histories from a young age, and when he grew up, he yearned for emptiness and tranquility, so he became a monk and studied under Chan (Zen) Master Xinxing. This was in the early years of the Kaihuang era. At the age of eighteen, he advanced in both precepts and samadhi (meditative concentration), and widely collected records. He wrote the six-volume Ten Kinds of Inadmissible Judgments, the meaning of which is clear and profound, and he truly attained the ultimate goal of the Great Dharma. On the twelfth day of the ninth month of the eleventh year of the Daye era, he passed away at Cimen Temple, where he resided, at the age of fifty-four. His disciples Daoxun and Daoshu cremated his remains and built a white pagoda at the foot of Zhongnan Mountain, with an inscription praising his merits. Shramana (monk) Shanzhi was particularly good at collecting records, exquisitely selecting subtle details, and deeply studying the principles. Patriarch (Zen Master) Xinxing always regarded elegance as his hallmark. He used a quarter of his time to maintain his livelihood, and spent the entire summer meditating on the Buddha with his feet raised. He wrote the twenty-volume Sudden Teaching of the One Vehicle, and passed away nine years before Benji. He was a brother in the Zen (sect) school and was buried to the right of Chan Master Xinxing's tomb.
Sui Zhiguang: A native of Jiangzhou. He studied the She Dasheng Lun (Compendium of the Mahayana) under Ju Gong at an early age, and his reputation surpassed his peers. In the tenth year of the Kaihuang era, the imperial court issued an edict for him and Ju Gong to enter the capital and reside in Daxingshan Temple. During the Renshou era, when pagodas were built, an edict was issued to send sarira (relics) to Xunzhou. Xunzhou was located in the remote Lingnan region, and Zhiguang did not spare himself for the sake of the Dharma. After returning to Guanzhong, he disliked the noise and yearned for tranquility, and eventually spent his old age in a mountain hermitage on Mount Lu.
Sui Tansui: His talent and capacity were great, so his intelligence was extraordinary.
度唯識攝大乘性相之旨罔弗淹練。茍負笈踵門者。皆充然有所得。而悅服不已。仁壽中。詔送舍利于晉州。而置塔于州之法吼寺。得勝地也。
新修科分六學僧傳卷第二十二 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十三
浙東沙門 曇噩 述
精進學
義解科(三)
唐曇良
生潞之栗氏。年逾志學出家。講大論識者為之賞音。入京住真寂寺。仁壽詔送舍利于亳州開寂寺。寺與老君廟相去不遠。於是置塔而葬焉。卒年八十餘矣。
唐智嶷
姓康。其先西竺唐居人也。后居襄陽。至嶷且十餘世矣。性敏於佛事凡法華諸經。不待師授。純熟如故習。昉剃落即通大部。仍傳慧遠十地。于進具之後。入關住靜法寺。仁壽置塔于瓜州崇敬寺。嶷卒以禪悅自老。而無所事於世俗云。
唐靈璨
出懷州遠公門人也。遊學鄴都。研蘊正理。十地涅槃備經講授。儔侶十人。隨遠公入關。住大興善寺。開皇十七年。詔補眾主。住凈影寺。仁壽置塔詔送舍利於懷州之長水寺。頃又送澤州。古賢谷景凈寺。起塔。澤固遠公生地。初至州治。閱旬浹間。十八種相前後迭起。后璨復徙大禪定寺。唐武德初。卒于
【現代漢語翻譯】 現代漢語譯本： 他對唯識宗和攝大乘宗的性相之旨鉆研得非常透徹，沒有不精通的。凡是揹著書箱來向他求學的人，都感到收穫滿滿，心悅誠服。仁壽年間，朝廷下詔將舍利送到晉州，並在晉州的法吼寺建塔供奉，真是選了個好地方。 《新修科分六學僧傳》卷第二十二 《新續藏》第77冊 No. 1522 《新修科分六學僧傳》 《新修科分六學僧傳》卷第二十三 浙東沙門 曇噩 述 精進學 義解科(三) 唐 曇良 生於潞州的栗氏。年紀超過求學的年齡才出家。講解《大論》，懂行的人都讚賞他的見解。入京后住在真寂寺。仁壽年間，朝廷下詔將舍利送到亳州的開寂寺。開寂寺與老君廟相距不遠，於是就在那裡建塔安葬舍利。去世時八十多歲。 唐 智嶷 姓康，祖先是西竺（古印度）唐居人。後來居住在襄陽，到智嶷時已經十多代了。天性聰敏，對於佛事，凡是《法華經》等經典，不用老師教導，就好像複習舊知識一樣純熟。剛剃度就通曉大部經典，還傳承了慧遠的《十地經論》。受具足戒后，入關住在靜法寺。仁壽年間，在瓜州崇敬寺建塔。智嶷最終在禪悅中安度晚年，不參與世俗事務。 唐 靈璨 是懷州遠公（慧遠）的門人。遊學于鄴都，研究蘊含的正理。《十地經》、《涅槃經》等都經過講授。與十個同伴一起，跟隨遠公入關，住在大興善寺。開皇十七年，朝廷下詔任命他為眾主，住在凈影寺。仁壽年間，朝廷下詔將舍利送到懷州的長水寺。不久又送到澤州古賢谷的景凈寺，在那裡建塔。澤州本來就是遠公的出生地。剛到澤州，在十幾天的時間裡，十八種瑞相前後交替出現。後來靈璨又遷居到大禪定寺。唐武德初年，在那裡去世。
【English Translation】 English version: He was extremely well-versed in the doctrines of the Consciousness-Only school and the Mahāyānasaṃgraha, with no aspect he did not master. All those who came to him with their book bags felt they had gained much and were sincerely convinced. During the Renshou era (601-604 CE), an imperial edict ordered the sending of śarīra (relics) to Jinzhou, and a pagoda was built at the Fahou Temple in the state, truly a well-chosen location. Newly Compiled Classified Biographies of Eminent Monks, Scroll 22 Supplement to the Wanzi Tripitaka, Vol. 77, No. 1522, Newly Compiled Classified Biographies of Eminent Monks Newly Compiled Classified Biographies of Eminent Monks, Scroll 23 Shramana Tan'e of Eastern Zhejiang, Compiled Diligent Study Section Interpretation Category (3) Tang Tanliang He was born in the Li clan of Luzhou. He left home after exceeding the age for study. When he lectured on the 'Great Treatise', knowledgeable people praised his insights. After entering the capital, he resided at the Zhenji Temple. During the Renshou era, an imperial edict ordered the sending of śarīra to the Kaiji Temple in Bozhou. The Kaiji Temple was not far from the Lao Jun Temple, so a pagoda was built there to bury the śarīra. He passed away at the age of eighty. Tang Zhiyi His surname was Kang. His ancestors were Tang residents of Western India (ancient India). Later, they resided in Xiangyang. By the time of Zhiyi, it had been more than ten generations. He was naturally intelligent in Buddhist affairs. Regarding the Lotus Sutra and other scriptures, he did not need a teacher; he was as proficient as if he were reviewing old knowledge. As soon as he was tonsured, he understood the major scriptures and also transmitted Huiyuan's 'Ten Stages Sutra'. After receiving full ordination, he entered the Guanzhong region and resided at the Jingfa Temple. During the Renshou era, a pagoda was built at the Chongjing Temple in Guazhou. Zhiyi eventually spent his old age in meditative bliss, without involving himself in worldly affairs. Tang Lingcan He was a disciple of Yuan Gong (Huiyuan) of Huaizhou. He traveled to Yedu to study, researching the underlying correct principles. He lectured extensively on the 'Ten Stages Sutra', the 'Nirvana Sutra', and other scriptures. Along with ten companions, he followed Yuan Gong into the Guanzhong region and resided at the Daxingshan Temple. In the seventeenth year of the Kaihuang era (597 CE), an imperial edict appointed him as the leader of the community, residing at the Jingying Temple. During the Renshou era, an imperial edict ordered the sending of śarīra to the Changshui Temple in Huaizhou. Soon after, it was also sent to the Jingjing Temple in Guxian Valley, Zezhou, where a pagoda was built. Zezhou was originally the birthplace of Yuan Gong. Upon arriving in Zezhou, within a period of ten days, eighteen auspicious signs arose one after another. Later, Lingcan moved to the Da Chan Ding Temple. He passed away there at the beginning of the Wude era of the Tang Dynasty (618 CE).
所住春秋七十。
唐海順
姓任氏。河東蒲坂人。幼孤。事母孝。年當志學。始從沙門道愻出家。誦習勤敏可愛。登具后。持守高潔。尤勇務定業。乃以為三輪之中。口過特甚。因緘默不言。卻掃蓬扉匡坐而已。時棲巖寺沙門。神素性嗜幽棲。學專大論。順荷帙而咨參焉。然其徒頗眾。鉆仰尤多。及順上請意其微有厭色。退而嘆曰。昔陳亢問一得三。今亦得二矣。素曰何謂也。曰一則見忤容。二則聞妙義。素慚。嘗從容言于素。曰順也曠劫深尤不逢賢聖。周旋五趣。莫能自免。致生茲穢土。對此凡緣未能出有欲河。登無為岸。將不由心駒失轡而晦沈坑掐者乎。因涕泣濡襟。又曰每念二輪交轍息駕。何由六道長驅。思歸無路。所賴生得為人啟期亡憂于貧賤。出家弘道僧度不易於公侯。順今兼之。一何可慶。且以大冥之室。仰屬傳鐙。雖不面奉如來。而幸遇法師耳。不量短梗。輒揆深源。愿即賜以明珠投之渾浪。則一生有獲千載無恨也。素曰敬聞君子之志矣。素后累更僧任竟罷法席。未幾。又致書沙門道杰以窮禪理。杰有答俱不錄。且作三不為篇。其一曰。我欲偃武修文。身死名存。研石通道。祈井流泉君肝在內。我身處邊。荊軻拔劍。毛遂捧盤。不為則已。為則不然。將恐兩虎共鬥勢不俱全。永絕今好長存
{ "translations": [ "現代漢語譯本：", "他活了七十歲。", "", "唐朝的海順法師", "", "俗家姓任，是河東蒲坂人。他年幼喪父，侍奉母親非常孝順。到了求學的年紀，便跟隨沙門道愻出家。他誦經學習勤奮敏捷，非常惹人喜愛。受具足戒后，持戒清凈高潔。尤其勇猛精進于禪定修行。他認為身口意三業中，口業的過失尤其嚴重，因此閉口不言。只是打掃乾淨簡陋的住所，端正地坐著。當時棲巖寺的沙門神素，天性喜歡幽靜，專心研究《大般涅槃經》。海順帶著經書去向他請教參學。然而神素的弟子很多，向他請教的人也很多。等到海順上前請教時，神素的臉色略有不悅。海順退下後感嘆道：『過去陳亢問孔子，問一件事而得知三件事的道理，我現在也得到了兩點。』神素問：『什麼意思？』海順說：『一是看到你厭煩的臉色，二是聽聞了精妙的佛法。』神素感到慚愧。", "海順曾經從容地對神素說：『海順我曠劫以來罪孽深重，沒有遇到賢聖之人，在五道中輪迴，不能自拔。以至於生於這污穢的國土，面對這些凡俗的因緣，未能脫離充滿慾望的河流，登上無為的彼岸。難道不是因為心像脫韁的野馬一樣，最終沉沒在坑塹之中嗎？』因此涕淚沾襟。他又說：『每當想到二輪（指生死輪迴）交替執行，無法停止，又怎能擺脫六道輪迴的漫長奔波？想要回歸卻無路可走。所幸的是，我生而為人，擺脫了貧賤的憂慮，出家弘揚佛法，比公侯將相還要難得。我現在兩者兼得，是多麼值得慶幸啊！而且在這黑暗的屋子裡，仰仗著傳燈（指佛法傳承）。雖然不能親身侍奉如來，但有幸遇到法師您。我不衡量自己的淺薄，竟然揣測深遠的佛法源頭。希望您能賜予我明珠，將它投入渾濁的波浪中，那麼我一生都會有所收穫，千年也不會有遺憾。』神素說：『我敬佩您的志向。』神素後來多次擔任僧官，最終辭去了法席。不久，他又寫信給沙門道杰，以求探究禪理。道杰的回信沒有被記錄下來。海順還寫了《三不為篇》，其中一篇說：『我想要停止武力，修習文德，即使身死也能名留青史。研磨石頭使道路暢通，祈禱水井涌出泉水，您的肝臟在裡面，我的身體在外面。荊軻拔劍刺秦王，毛遂捧著盤子。不做就算了，要做就不能這樣。恐怕兩隻老虎互相爭鬥，勢力不能兩全，永遠斷絕了現在的友好關係，長久地儲存……』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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來怨。是以反跡荒徑。息影柴門。其二曰。我欲刺股。錐刃懸頭。屋樑書臨雪。彩牒映螢光。一朝鵬舉萬里。鸞翔縱任才辨遊說。君王高車反邑。衣錦還鄉。將恐鳥殘以羽蘭折。由芳籠餐詎貴鉤餌。難嘗。是以高巢林藪深穴池塘。其三曰。我欲炫才鬻德。入市趨朝。四眾瞻仰。三槐附交。標形引勢。身達名超。箱盈綺服。廚富甘肴。諷揚泫管。美詠歌謠。將恐塵棲弱草露宿危條無過日且靡越風朝。是以還傷樂淺惟知苦遙。其格言彝訓不能盡述。武德元年八月十五日。卒于所住寺。春秋三十。先是沙門行友與順厚善。順每垂戒勖而友作息心論以對。沙門慧本嘗約順遁去。而不果。故順言及則茲然其悅義敦舊如此。
唐智琚
姓李氏。新安壽昌人。父袆梁散騎員外郎。琚始聽坦師釋論。次聽雅公般若論。又聽譽公三論。年二十七。即就敷楊辨才無礙。眾所知識。及坥將迎以五部大經囑累。聲譽載隆。玄素攸仰。嘗謂入室弟子明衍曰。吾以華嚴大品涅槃釋論四部義疏。付囑于汝。再三握手忽然而終。于常州之建安寺。武德二年六月十日也。窆于毗壇南寺之舊兆。衍姓丘氏晉陵名族。
唐曇瑎
江都人也。學精成實。兼通涅槃大品諸經。每坐法筵。徴難蜂起。學者憚焉。煬帝居晉邸造寺京師。延瑎居
之。內史令蕭琮昆季。屈禮受學。其以德服人如此。仁壽末。詔送舍利于熙州環谷山山谷寺。獲瑞應焉。不書有別錄也。
唐法侃
榮陽鄭氏子也。幼𨽻泰山靈巖寺出家。登具之後。從淵法師。研究十地地持之旨。齊歷告終。周廢大教。乃南度建業。隋既平陳北止江都安樂寺。曹毗信士為解攝論。當侃覆敘。毗自聽之。每於隱義。毗必合掌稱善。隋煬居晉邸出鎮楊越。召住日嚴寺俄而退歸。棲心止視匠物弘多。隋仁壽初。詔侃往宣州安置舍利。未幾。又往黎州皆獲瑞徴。具如別錄。國初詔選十大德。充統攝僧尼之任。而侃以儀矩恬肅預其數。晚徙居興善寺。武德六年十一月卒于寺。壽七十三。葬京之東郊。侃少服紫石。至是遂發疾。醫者教以益啖豬肉壓之。侃曰。人生必死。寧得爾耶。其堅護戒足如此。
唐善胄
生瀛州淮氏。辭俗。鉆研六論涅槃。齊亡南奔陳境。時屬薦饑。莫之行丐。或得一餅粗延喘息。以致羸悴。見者忽之。偶至一寺。方講即入往來論義三番高座不能對。飲氣而殂。胄始不知也。他日造則見治喪具。問其故乃曰。法師昨為北僧所難而死。胄寤為已遁去。後過他講。亦如之。連斃三人。遂發聞吳越。隋初北歸。依遠法師。住京邑之凈影寺。覆述。豎義鋒銳不可當。玄侶盈
【現代漢語翻譯】 現代漢語譯本：
就這樣，內史令蕭琮（官名）和他的兄弟們都謙恭地向他學習，這就是他以德服人的例子。仁壽末年，皇帝下詔將舍利送到熙州環谷山的山谷寺，獲得了吉祥的徵兆。這些事蹟在其他記錄中有詳細記載，這裡就不再贅述了。
唐法侃
是榮陽鄭氏的子弟。年幼時在泰山靈巖寺出家。受具足戒后，跟隨淵法師研究《十地經》和《地持論》的要旨。齊朝滅亡后，周朝廢除佛教，於是他南下前往建業。隋朝平定陳朝後，他北上到江都安樂寺。信士曹毗為他講解《攝大乘論》，法侃複述時，曹毗親自聽講。每當遇到深奧的義理，曹毗必定合掌稱讚。隋煬帝還在晉王府時，曾出鎮楊越，召請法侃住持日嚴寺，不久后法侃退隱歸去，專心致志地研究佛法，製作佛像等弘法之物。隋仁壽初年，皇帝下詔讓法侃前往宣州安置舍利，不久后又前往黎州，都獲得了吉祥的徵兆，詳細情況記載在其他記錄中。隋朝建立之初，下詔選拔十大德，負責統攝管理僧尼事務，法侃以其莊重肅穆的儀態入選。晚年遷居興善寺。武德六年十一月在寺中去世，享年七十三歲，葬于京城東郊。法侃年輕時服用紫石英，到這時引發疾病。醫生教他多吃豬肉來壓制病情，法侃說：『人生終有一死，難道能這樣做嗎？』他堅守戒律到了如此地步。
唐善胄
出生于瀛州淮氏。辭別世俗，鉆研《六論》和《涅槃經》。齊朝滅亡后，南下投奔陳朝境內。當時正值饑荒，無法乞討食物，有時得到一塊餅勉強維持生命，以致身體羸弱，被人忽視。偶然來到一座寺廟，正逢講經，他便進去往來辯論，三次登上高座，對方都不能回答，氣餒而死。善胄開始並不知道這件事。後來再去，看到正在準備喪事，詢問原因，才知道：『法師昨天被北方的僧人難倒而死。』善胄以為是自己辯論走了對方。後來經過其他講經場所，也發生了類似的事情，連續死了三人，這件事傳遍了吳越地區。隋朝建立之初，他北歸，依止遠法師，住在京城的凈影寺，複述經義，言辭鋒利，無人能擋。聽眾眾多。
【English Translation】 English version:
Thus, Xiao Cong (an official title), the Intendant of the Palace, and his brothers humbly learned from him, demonstrating his ability to win people over with virtue. At the end of the Renshou era, an imperial edict ordered the delivery of śarīra (relics) to the Shangu Temple on Huangu Mountain in Xizhou, where auspicious signs were obtained. These events are detailed in other records and will not be repeated here.
Tang Fakan
He was a son of the Zheng family of Rongyang. In his youth, he renounced the world at Lingyan Temple on Mount Tai. After receiving the full monastic precepts, he followed Dharma Master Yuan to study the essence of the Daśabhūmika Sūtra (Ten Stages Sutra) and the Bodhisattvabhūmi (Stages of a Bodhisattva's Grounds). After the fall of the Qi dynasty and the suppression of Buddhism by the Zhou dynasty, he went south to Jianye. After the Sui dynasty pacified the Chen dynasty, he went north to Anle Temple in Jiangdu. The lay devotee Cao Pi explained the Mahāyānasaṃgraha (Compendium of the Mahayana), and when Fakan recited it, Cao Pi listened personally. Whenever he encountered obscure meanings, Cao Pi would always put his palms together and praise him. When Emperor Yang of Sui was still the Prince of Jin, he was stationed in Yangyue and summoned Fakan to reside at Riyan Temple, but soon after, Fakan retired and returned, dedicating himself to studying the Dharma and creating Buddhist images and other objects for propagating the Dharma. At the beginning of the Renshou era of the Sui dynasty, an imperial edict ordered Fakan to go to Xuanzhou to enshrine śarīra (relics), and soon after, he went to Lizhou, where he also obtained auspicious signs, as detailed in other records. At the beginning of the Sui dynasty, an imperial edict selected ten eminent monks to be in charge of overseeing the monastic community, and Fakan was chosen for his dignified and serene demeanor. In his later years, he moved to Xingshan Temple. In the eleventh month of the sixth year of the Wude era, he passed away at the temple at the age of seventy-three and was buried in the eastern suburbs of the capital. Fakan used to take amethyst in his youth, which caused him to fall ill. The doctor told him to eat more pork to suppress the illness, but Fakan said, 'Life is inevitably mortal, how can I do such a thing?' His adherence to the precepts was such.
Tang Shanzhou
He was born into the Huai family of Yingzhou. He renounced the world and delved into the Six Treatises and the Nirvana Sutra. After the fall of the Qi dynasty, he fled south to the territory of the Chen dynasty. At that time, there was a severe famine, and he could not beg for food. Sometimes he would get a cake to barely sustain his life, which made him weak and emaciated, and people ignored him. He happened to come to a temple where a lecture was being given, so he went in and debated back and forth. Three times he ascended the high seat, but the other party could not answer and died of frustration. Shanzhou did not know this at first. Later, when he went again, he saw that funeral arrangements were being made, and when he asked why, he was told, 'The Dharma Master was defeated by a northern monk yesterday and died.' Shanzhou thought that he had debated the other party away. Later, when he passed by other lecture halls, similar things happened, and three people died in a row. This matter spread throughout the Wu and Yue regions. At the beginning of the Sui dynasty, he returned north and relied on Dharma Master Yuan, residing at Jingying Temple in the capital, reciting the scriptures, his words were sharp and unstoppable. The audience was numerous.
千。莫不歎服。遠制涅槃疏胄輒命筆刊削。遠聞戒曰。吾死後乃可。爾今如此無乃甚歟。胄曰。使法師即世則孰知胄者。尚何修定哉。遠從之。逮遠逝。詔為涅槃眾主。住凈影寺。開皇末。從蜀王秀開導岷嶓施利悉營尊像。送京師供養。會文帝置塔葬舍利。詔往梓州牛頭山華林寺。瑞應具別記。太業造寺。又應選命俄住禪定。弘業而夙疾作。然法席之盛不減于舊。未幾。良差胄曰。吾其能久乎。或問其故曰。老而死理數然耳。十三年欲反元所住寺。眾不許。因取土窒口。眾懼許之。武德三年八月。終於凈影寺。春秋七十一。胄初臥疾間。謂其門人曰。吾平生正信且用心教門。未嘗怠。其生凈土必矣。戒掃汛房宇以俟。忽起坐合掌曰。世尊來也。顧侍人曰。安置世尊坐。又作懺悔慚愧狀。良久曰。世尊去矣。鞠躬如送客者。遂臥不復語卒。葬于城南韋曲之北崖。弟子慧威嗣。今住大總持寺云。
唐慧覺
齊之范氏子。素明華嚴十地。榮名遠著。門學成風。大隋闡隆像法。詔置武德寺于並城之南澤蓋昔文皇相周之時。躬履鋒刃。失捷逃難之地也。以覺慧解彰。聞詔居之。受請高陽眾盈千餘。地隘莫容。有施主為造大堂。不日而就。升座豎義。聞者愜寤。著華嚴十地維摩等疏。並纘義章一十三卷。行於世。武德
【現代漢語翻譯】 現代漢語譯本： 千（多人）沒有不歎服的。遠法師（慧遠）撰寫的《涅槃疏》草稿，慧胄擅自拿來刪改刊印。慧遠聽說后告誡他說：『我死後才可以這樣做。你現在這樣做，難道不是太過分了嗎？』慧胄說：『如果法師去世了，誰會知道我慧胄呢？還談什麼修改訂正呢？』慧遠聽從了他。等到慧遠去世，朝廷下詔讓慧胄擔任涅槃眾的主持，住在凈影寺。開皇末年，跟隨蜀王楊秀在岷山和嶓冢一帶開導民眾，佈施利益，全部用來建造佛像，送到京師供養。適逢隋文帝設定佛塔安葬舍利，下詔讓慧胄前往梓州牛頭山的華林寺。瑞應事蹟都記載在別的傳記中。大業年間建造寺廟，又應選被任命暫時住在禪定寺。弘揚佛業，但舊病復發。然而講經說法的盛況不減當年。沒過多久，病情稍有好轉，慧胄說：『我大概活不久了吧。』有人問他原因，他說：『年老而死，是理所當然的。』武德三年，慧胄想要返回原來居住的寺廟，眾人不同意。於是他抓起泥土堵住自己的嘴巴，眾人害怕，就答應了他。武德三年八月，在凈影寺圓寂，享年七十一歲。慧胄最初臥病期間，對他的門人說：『我平生正信，並且用心教導門徒，未曾懈怠。我往生凈土是必然的。』告誡他們打掃乾淨房屋，等待（佛來接引）。忽然起身坐起，合掌說：『世尊來了。』回頭對侍奉的人說：『安置世尊的座位。』又做出懺悔慚愧的樣子。過了很久，說：『世尊走了。』彎腰鞠躬，好像送客人一樣。於是躺下不再說話，圓寂了。安葬在城南韋曲的北邊山崖上。弟子慧威繼承了他的事業，現在住在大總持寺。
唐代慧覺法師 是齊地的范氏之子。平素精通《華嚴經·十地品》，美名遠揚，門下學風興盛。隋朝大力弘揚佛法，下詔在并州城的南面建造武德寺，那片沼澤地是過去文皇（李世民）在擔任周朝官員時，親自率兵打仗，戰敗逃難的地方。因為慧覺的智慧和見解顯著，被詔令住持該寺。接受高陽地區的邀請，信眾超過千人，寺廟狹小容納不下。有施主為他建造大殿，很快就建成了。慧覺升座宣講佛法，聽聞的人都感到醒悟。他撰寫了《華嚴十地》、《維摩經》等疏，並編纂了《義章》一十三卷，在世間流傳。武德年間，
【English Translation】 English version: Thousands were filled with admiration. When Hui Yuan's (慧遠) draft commentary on the Nirvana Sutra (涅槃疏) was presumptuously edited and published by Hui Zhou (慧胄), Hui Yuan, upon hearing this, admonished him, saying, 'You may only do this after my death. Are you not going too far by doing this now?' Hui Zhou replied, 'If the Dharma Master passes away, who will know of me, Hui Zhou? What more is there to revise and correct?' Hui Yuan yielded to him. After Hui Yuan's passing, an imperial edict appointed Hui Zhou as the head of the Nirvana assembly, residing at Jingying Temple (凈影寺). At the end of the Kaihuang era, he followed the Prince of Shu, Yang Xiu (楊秀), in guiding the people of the Min (岷) and Bo (嶓) regions, dedicating all offerings to the construction of Buddha statues, which were sent to the capital for veneration. Coinciding with Emperor Wen (文帝) establishing pagodas to enshrine relics, an edict was issued for Hui Zhou to go to Hualin Temple (華林寺) on Niutou Mountain (牛頭山) in Zizhou (梓州). The auspicious events are recorded in separate biographies. During the Daye era, temples were built, and he was selected and appointed to temporarily reside at Chan Ding Temple (禪定寺). He propagated the Dharma, but his old illness recurred. Nevertheless, the flourishing of his Dharma seat did not diminish from its former state. Not long after, with a slight improvement in his condition, Hui Zhou said, 'I probably will not live much longer.' When someone asked him the reason, he said, 'To die of old age is a natural principle.' In the third year of the Wude era, Hui Zhou wanted to return to the temple where he originally resided, but the assembly did not permit it. Consequently, he grabbed soil and stuffed it into his mouth. The assembly, fearing this, granted his request. In the eighth month of the third year of the Wude era, he passed away at Jingying Temple, at the age of seventy-one. During Hui Zhou's initial illness, he said to his disciples, 'Throughout my life, I have had correct faith and diligently taught the Dharma, never being lazy. My rebirth in the Pure Land is certain.' He instructed them to clean the rooms and await (the Buddha's arrival). Suddenly, he sat up, joined his palms, and said, 'The World-Honored One has come.' Turning to the attendants, he said, 'Arrange a seat for the World-Honored One.' He then made gestures of repentance and shame. After a long while, he said, 'The World-Honored One has departed.' He bowed as if seeing off a guest. Then he lay down and did not speak again, passing away. He was buried on the northern cliff of Weiqu (韋曲) south of the city. His disciple Hui Wei (慧威) succeeded him and now resides at Da Zongchi Temple (大總持寺).
Tang Dynasty Monk Huijue (慧覺) He was a son of the Fan family from Qi (齊). He was well-versed in the 'Ten Stages' chapter of the Avatamsaka Sutra (華嚴經·十地品), and his reputation spread far and wide, creating a flourishing scholarly atmosphere among his disciples. During the Sui Dynasty, when Buddhism was greatly promoted, an edict was issued to build Wude Temple (武德寺) south of Bingzhou (并州). That marshland was where Emperor Wen (文皇, referring to Li Shimin 李世民) had personally led troops and fled in defeat when he was an official of the Zhou Dynasty. Because of Huijue's wisdom and understanding, he was summoned to reside at the temple. Accepting invitations from the Gaoyang (高陽) region, the number of followers exceeded a thousand, and the temple was too small to accommodate them. A benefactor built a large hall for him, which was completed quickly. Huijue ascended the seat and expounded the Dharma, and those who heard it felt enlightened. He wrote commentaries on the 'Ten Stages' of the Avatamsaka Sutra, the Vimalakirti Sutra (維摩經), and compiled thirteen volumes of 'Meaning Chapters' (義章), which circulated in the world. During the Wude era,
三年。獫狁南侵。覺時小恙。謂其門人曰。吾去矣。門人曰。虜𡨥阻絕人路。去將安之。曰生死道長明當別矣。乃悉出所畜。飯嚫其眾。正念泠然逮且而化。春秋九十矣。
唐道顏
定之李氏子也。初以涅槃十地從遠公學。講授開悟尤多。入京住凈影寺。仁壽置塔。詔送舍利于桂州以葬道遠而俗鄙。佛事無梗顏之力也。
唐寶襲
貝州人也。出家為雍州三藏僧休法師之弟子。年十八。即宗智度論聲動時杰。開皇十六年。詔補大論眾主。仍于通化寺。四時開化。仁壽置塔詔送舍利于嵩州嵩岳寺。久之。又送于邢州沈愛寺。靈瑞見別傳。文帝升遐建禪定道場。蒙召供養。武德末。卒于所住。春秋八十矣。弟子曇恭明洪皆善先業。恭于貞觀初。充濟法上座。后入弘福知普光寺任。洪亦入普光知浴事月再浴僧。且志生內院。
唐慧遷
瀛州人。蚤歲落髮。愛玩地論。負錫求慕郢匠。及見遠公並通涅槃地持百家之說。每至講授則群師具敘。齊亡法廢。南奔于陳。隋興北歸。仍從遠入關住大興善寺。開皇十七年。詔立五眾。補遷為十地眾主。于寶光寺弘演。仁壽二年。詔送舍利于鄉里之弘博寺。置塔瑞應具別錄。四年又于海州安和寺置塔葬舍利。遷於京邑頻開十地。法筵之盛無與比者。晚住
【現代漢語翻譯】 現代漢語譯本： 三年後，獫狁（古代中國北方的一個遊牧民族）向南侵擾。道顏（唐代僧人）當時略感不適，告訴他的弟子們說：『我要走了。』弟子們說：『敵人阻斷了道路，您打算去哪裡呢？』道顏說：『生死之路漫長，我們終將告別。』於是他拿出所有積蓄，佈施給眾人。正念分明，安詳圓寂，享年九十歲。 唐道顏（唐代僧人），定州李氏之子。最初跟隨遠公（僧人）學習《涅槃經》和《十地經》，講授開悟之處頗多。後來進入京城，住在凈影寺。仁壽年間建造佛塔，皇帝下詔將舍利送到桂州安葬道遠（僧人），但當地民風鄙陋，佛事難以進行，道顏也無力改變。 唐寶襲（唐代僧人），貝州人。出家后成為雍州三藏僧休法師的弟子。十八歲時，就精通《智度論》，聲名遠揚。開皇十六年，皇帝下詔任命他為《大智度論》的講座主講人，並在通化寺四季講經說法。仁壽年間建造佛塔，皇帝下詔將舍利送到嵩州嵩岳寺。不久，又送到邢州沈愛寺。靈異祥瑞之事見於其他傳記。文帝駕崩后，朝廷建立禪定道場，寶襲奉詔入宮供養。武德末年，在所住寺院圓寂，享年八十歲。弟子曇恭、明洪都繼承了他的事業。曇恭在貞觀初年，擔任濟法上座，後進入弘福寺，主管普光寺事務。明洪也進入普光寺，主管浴事，每月兩次為僧人沐浴，並且立志往生內院（佛教用語）。 唐慧遷（唐代僧人），瀛州人。早年出家，喜愛研習《地論》。揹著錫杖，四處尋訪名師。見到遠公后，精通《涅槃經》、《地持經》等百家之說。每次講授經義，眾位法師都詳細記錄。北齊滅亡后，佛法衰廢，慧遷南奔到陳朝。隋朝建立后，又回到北方，跟隨遠公進入關中，住在興善寺。開皇十七年，朝廷設立五眾，任命慧遷為《十地經》的講座主講人，在寶光寺弘揚佛法。仁壽二年，皇帝下詔將舍利送到他的家鄉瀛州弘博寺，建造佛塔，瑞應之事見於其他記載。四年後，又在海州安和寺建造佛塔安葬舍利。慧遷在京城多次開講《十地經》，法會盛況空前。晚年住在……
【English Translation】 English version: After three years, the Xianyun (an ancient nomadic people in northern China) invaded southward. Dao Yan (a Tang Dynasty monk) felt slightly unwell at the time and told his disciples, 'I am leaving.' The disciples said, 'The enemies have blocked the roads, where do you plan to go?' Dao Yan said, 'The path of life and death is long, we will eventually part.' So he took out all his savings and gave them as alms to the people. With clear mindfulness, he passed away peacefully, at the age of ninety. Tang Dao Yan (a Tang Dynasty monk) was the son of the Li family of Dingzhou. He initially studied the Nirvana Sutra and the Ten Bhumi Sutra with Yuan Gong (a monk), and he enlightened many through his teachings. Later, he entered the capital and lived in Jingying Temple. During the Renshou era, a pagoda was built, and the emperor ordered that the relics be sent to Guizhou to bury Dao Yuan (a monk), but the local customs were vulgar, and Buddhist affairs could not be carried out, and Dao Yan was unable to change this. Tang Bao Xi (a Tang Dynasty monk) was a native of Beizhou. After becoming a monk, he became a disciple of the Tripitaka Master Xiu of Yongzhou. At the age of eighteen, he was proficient in the Mahaprajnaparamita Sastra, and his reputation spread far and wide. In the sixteenth year of the Kaihuang era, the emperor ordered him to be the chief lecturer of the Mahaprajnaparamita Sastra and lectured on the Dharma in Tonghua Temple in all four seasons. During the Renshou era, a pagoda was built, and the emperor ordered that the relics be sent to Songyue Temple in Songzhou. Soon after, they were sent to Shen'ai Temple in Xingzhou. The miraculous and auspicious events are recorded in other biographies. After Emperor Wen's death, the court established a Chan meditation center, and Bao Xi was summoned to the palace to make offerings. At the end of the Wude era, he passed away in the temple where he lived, at the age of eighty. His disciples Tan Gong and Ming Hong both inherited his work. In the early years of the Zhenguan era, Tan Gong served as the chief seat of Jifa, and later entered Hongfu Temple and was in charge of Puguang Temple affairs. Ming Hong also entered Puguang Temple and was in charge of bathing affairs, bathing the monks twice a month, and he aspired to be reborn in the Inner Court (Buddhist term). Tang Hui Qian (a Tang Dynasty monk) was a native of Yingzhou. He became a monk at an early age and loved to study the Dasabhumika Sutra. Carrying his staff, he traveled everywhere in search of famous teachers. After meeting Yuan Gong, he became proficient in the Nirvana Sutra, the Yogacarabhumi Sutra, and other hundred schools of thought. Every time he lectured on the meaning of the scriptures, the masters recorded them in detail. After the fall of the Northern Qi Dynasty, Buddhism declined, and Hui Qian fled south to the Chen Dynasty. After the establishment of the Sui Dynasty, he returned to the north and followed Yuan Gong into Guanzhong, living in Xingshan Temple. In the seventeenth year of the Kaihuang era, the court established five assemblies, and appointed Hui Qian as the chief lecturer of the Dasabhumika Sutra, propagating the Dharma in Baoguang Temple. In the second year of the Renshou era, the emperor ordered that the relics be sent to his hometown of Yingzhou Hongbo Temple, and a pagoda was built, and the auspicious events are recorded in other records. Four years later, a pagoda was built in Anhe Temple in Haizhou to bury the relics. Hui Qian lectured on the Dasabhumika Sutra many times in the capital, and the Dharma assembly was unprecedentedly grand. In his later years, he lived in...
禪定道場。武德末。卒于所住。春秋七十有九。
唐道慶
其先廣陵戴氏后。度江家于無錫。年十一。事吳郡建善寺藏阇梨。出家。年十七。入都聽彭城寺成實論深文奧義。舉莫之遺。故時匠謂其懸日月于胸中。注江河于口內。此誠當其目矣。陳亡朋侶彫喪。遂歸鄉里之鳳光寺。化誘如初。后徙毗壇弘業寺。闡導無替寒暑。武德九年八月。終於寺房。即以其月二十三日。窆于扶塘之山。同寺沙門法宣謁銘勒碑文不錄。
唐靜藏
俗姓張。澤州高都人。九歲依清化寺詮禪師出家。研習定業。具戒后益盡理趣。宗徒有歸。年二十三。從鄉里太德遠法師于京師。會遠卒。乃遍閱法席聽稟經論。然于攝論十地尤所專志。還住凈影寺弘導有眾。大業九年。詔入大鴻臚教授東蕃三國僧並遵義訓。武德初。詔以大仆卿宇文明達持節招撫河南。北將行。達以嘗受歸戒于藏也。遂詣藏別求指誨。藏曰。世界無常。佛有誠誥。別易會難。愿自珍重。達以藏言有驗再拜曰。弟子必不反。愿師陰加祚祐。至相州果為賊王德仁所害。其子世壽奏請藍田散谷廢寺修立度僧二七人。以嚴冥福。帝問。欲何名世壽以詢藏。藏曰。此山上有潤玉。下有流泉。可名玉泉寺。成延居之。近遠道俗。造山修覲皆為之發藥。武德九年。十
【現代漢語翻譯】 現代漢語譯本 禪定道場。武德末年（626年），（他）在所居住的地方去世，享年七十九歲。
唐 道慶（Daoxing）
他的祖先是廣陵戴氏的後代，後來遷居到無錫。十一歲時，他在吳郡建善寺跟隨藏阇梨（Cang Sheli，佛教僧侶稱號）出家。十七歲時，前往都城聽彭城寺講授《成實論》（Chengshi Lun，佛教論著名稱），精通其中的深奧義理，沒有遺漏。因此當時的學者稱讚他『胸懷日月，口注江河』，這確實是對他的真實寫照。陳朝滅亡后，朋友們離散，於是回到家鄉的鳳光寺，像當初一樣教化引導信眾。後來遷居到毗壇弘業寺，不分寒暑地闡揚佛法。武德九年（626年）八月，在寺廟的房間里去世。當月二十三日，安葬在扶塘山。同寺的沙門（Shamen，出家人的通稱）法宣（Faxuan）撰寫銘文刻在碑上，這裡不作收錄。
唐 靜藏（Jingzang）
俗姓張，是澤州高都人。九歲時依附清化寺的詮禪師（Quan Chanshi，禪師稱號）出家，研習禪定。受具足戒后，更加精通佛理，宗派信徒都歸附於他。二十三歲時，跟隨家鄉的太德遠法師（Taide Yuan Fashi，法師稱號）前往京師。遠法師去世后，他廣泛地遊歷各個法席，聽聞經論。尤其專注于《攝大乘論》（She Dachenglun）和《十地經論》（Shidi Jinglun）。之後回到凈影寺弘揚佛法，教導大眾。大業九年（613年），皇帝下詔讓他到大鴻臚寺教授東蕃三國（指古代朝鮮半島上的三個國家）的僧侶，並讓他們遵守教義。武德初年，皇帝下詔讓大仆卿宇文明達（Yuwen Mingda）持節招撫河南，即將出發時，文明達因為曾經在靜藏處受過歸戒，於是前往拜別並請求指教。靜藏說：『世界是無常的，佛有誠實的教誨。離別容易相見難，希望你自己珍重。』文明達認為靜藏的話應驗了，再次拜謝說：『弟子一定不會背叛朝廷，希望師父您暗中加持保佑。』到達相州后，果然被賊王德仁（Wang Deren）所殺害。他的兒子世壽（Shishou）上奏請求將藍田散谷的廢寺修繕，並度化僧人十四人（二七人），用來祈求冥福。皇帝問應該叫什麼名字，世壽請教靜藏。靜藏說：『這座山上出產潤玉，山下有流泉，可以叫做玉泉寺。』寺廟建成后，靜藏便在那裡居住。遠近的信徒，前來朝山進香，靜藏都為他們施藥。武德九年（626年）十月去世。
【English Translation】 English version Chan Meditation Center. At the end of the Wude era (626 AD), (he) passed away at his residence, at the age of seventy-nine.
Tang Daoxing
His ancestors were descendants of the Dai family of Guangling, who later moved to Wuxi. At the age of eleven, he became a monk at Jianshan Temple in Wujun, following the master Cang Sheli (Buddhist monastic title). At the age of seventeen, he went to the capital to listen to the lectures on the Chengshi Lun (Treatise on the Completion of Truth) at Pengcheng Temple, mastering its profound meanings without omission. Therefore, scholars of the time praised him as 'having the sun and moon in his chest and rivers in his mouth,' which was indeed a true reflection of him. After the fall of the Chen dynasty, his friends dispersed, so he returned to Fengguang Temple in his hometown, teaching and guiding believers as before. Later, he moved to Pitan Hongye Temple, tirelessly propagating the Dharma regardless of the seasons. In August of the ninth year of Wude (626 AD), he passed away in the temple room. On the twenty-third day of that month, he was buried in Futang Mountain. The Shamen (Buddhist monk) Faxuan of the same temple wrote an inscription on the stele, which is not included here.
Tang Jingzang
His secular surname was Zhang, and he was a native of Gaodu in Zezhou. At the age of nine, he became a monk under the Chan master Quan (Quan Chanshi, Chan master title) at Qinghua Temple, studying meditation. After receiving the full precepts, he became even more proficient in Buddhist principles, and followers of the sect all came to him. At the age of twenty-three, he followed the Dharma master Yuan of Taide (Taide Yuan Fashi, Dharma master title) from his hometown to the capital. After Dharma master Yuan passed away, he widely traveled to various Dharma seats, listening to scriptures and treatises. He especially focused on the She Dachenglun (Compendium of the Mahayana) and the Shidi Jinglun (Treatise on the Ten Stages). Later, he returned to Jingying Temple to propagate the Dharma and teach the masses. In the ninth year of the Daye era (613 AD), the emperor issued an edict ordering him to go to the Dahonglu Temple to teach monks from the Three Kingdoms of Dongfan (referring to the three ancient kingdoms on the Korean Peninsula) and to have them abide by the teachings. At the beginning of the Wude era, the emperor issued an edict ordering the Grand Master of the Palace Yuwen Mingda to hold a festival to appease Henan. As he was about to depart, Mingda, because he had once received the precepts of refuge from Jingzang, went to bid farewell and ask for guidance. Jingzang said, 'The world is impermanent, and the Buddha has truthful teachings. Separation is easy, but meeting is difficult. I hope you cherish yourself.' Mingda believed that Jingzang's words were prophetic and bowed again, saying, 'This disciple will certainly not betray the court, and I hope that you, Master, will secretly bless and protect me.' After arriving in Xiangzhou, he was indeed killed by the bandit king Wang Deren. His son Shishou petitioned to repair the abandoned temple in Sangu, Lantian, and to ordain fourteen monks (two sevens) to pray for blessings in the afterlife. The emperor asked what it should be named, and Shishou consulted Jingzang. Jingzang said, 'This mountain produces jade, and there is a flowing spring below. It can be called Yuquan Temple.' After the temple was built, Jingzang resided there. Believers from near and far came to worship the mountain, and Jingzang provided them with medicine. He passed away in October of the ninth year of Wude (626 AD).
二月入京染時恙。終於寓邸。春秋五十六。弟子道刪今住終南至相寺。
唐普明
生衛氏。蒲之安邑人。始依外兄道愻法師出家。年十三矣。愻又使為延興寺沙門童真弟子。性聰敏以大法為己任。負笈周遊。曾無定止。是以經論滿抱。儕類皆厭服。年十八。開勝鬘起信。登具后。則專究涅槃四分攝論。年二十四。開涅槃。三十。開攝論。言粹義暢。學者臻萃。大業六年。詔處大禪定道場名列上班。一坐。十八夏。武德元年。詔住其鄉之仁壽寺。從民望也。晝講夜禪。一遵教典。旦日誦戒本一遍。金剛般若二十遍。六時禮懺。悉以迴向。凈土終身行之。無所變。諸雕像寫經。茲不復載。既而終。春秋八十有六。弟子義淹尤修潔。能世其業。穴蒲阪東原而敬遷葬之樹碑其側。
唐法周
史失其鄉里姓氏。學于涅槃攝論。尤究心戮力。游京師住曲池之靜覺寺。地有泉石竹樹之勝。時與同志。笑譚其間。由是德益蓄而名益起矣。仁壽奉詔送舍利于韓州修寂寺塔焉。周于唐貞觀初。以疾卒。時年八十矣。
唐惠誕
雍州人也。夙從曇延法師。聽涅槃攝論遂得其旨。講授之際。有可觀者。初住延興寺。仁壽奉詔送舍利于杭州天竺寺坎而置塔。得一古函。安葬其中。略無所歉。誕后以唐之貞觀
【現代漢語翻譯】 現代漢語譯本： 二月入京時感染疾病，最終在寓所去世，享年五十六歲。弟子道刪現居住在終南山的至相寺。 唐代普明法師： 俗姓衛氏，是蒲州安邑縣人。最初依從他的外兄道愻法師出家，當時十三歲。道愻又讓他做了延興寺的沙門童真弟子。普明天性聰敏，以弘揚佛法為己任，四處遊學，沒有固定的居所。因此，他精通各種經論，同輩之人都很佩服他。十八歲時，他開講《勝鬘經》和《起信論》。受具足戒后，就專門研究《涅槃經》和《四分律攝論》。二十四歲時，開講《涅槃經》；三十歲時，開講《攝論》。他的講解精粹流暢，學者們紛紛前來學習。大業六年（隋煬帝年號），奉詔在設於大禪定道場的名僧之列，一坐就是十八個夏天。武德元年（唐高祖年號），奉詔住在他的家鄉的仁壽寺，這是順應民意。他白天講經，晚上禪修，一切都遵循佛教經典。每天早上誦戒本一遍，《金剛般若經》二十遍，六個時辰都進行禮懺，全部用來回向凈土，終身奉行，從未改變。至於雕刻佛像、抄寫經書等事蹟，這裡就不再贅述了。後來圓寂，享年八十六歲。弟子義淹尤其品行高潔，能夠繼承他的事業，在蒲阪東原挖穴，恭敬地將他安葬，並在旁邊立碑。 唐代法周法師： 史書沒有記載他的籍貫和姓氏。他學習《涅槃經》和《攝論》，尤其用心研究。在京城遊學時，住在曲池邊的靜覺寺。那裡有泉水、石頭和竹樹的美景，他經常和志同道合的人在那裡談笑。因此，他的德行日益積累，名聲也越來越大。仁壽年間，奉詔將舍利送到韓州的修寂寺塔。法周在唐貞觀初年，因病去世，享年八十歲。 唐代惠誕法師： 是雍州人。早年跟隨曇延法師聽講《涅槃經》和《攝論》，因此領會了其中的要旨。他講授佛經時，很有見地。最初住在延興寺。仁壽年間，奉詔將舍利送到杭州的天竺寺，挖坑安放並建塔。得到一個古老的盒子，將舍利安葬在其中，一切都很圓滿。惠誕後來在唐朝貞觀年間...
【English Translation】 English version: In the second month, he entered the capital and contracted an illness. He eventually passed away at his residence at the age of fifty-six. His disciple, Daoshan, now resides at Zhixiang Temple in Zhongnan Mountain. Tang Dynasty, Master Puming: His lay surname was Wei, and he was a native of Anyi County in Puzhou. He initially became a monk under his maternal cousin, Dharma Master Daoxun, at the age of thirteen. Daoxun then made him a novice disciple of Yanxing Temple. Puming was naturally intelligent and took the propagation of the Dharma as his responsibility. He traveled extensively, without a fixed abode. Therefore, he was well-versed in various sutras and treatises, and his peers admired him. At the age of eighteen, he began lecturing on the 'Shrimala Sutra' and the 'Awakening of Faith Treatise'. After receiving full ordination, he specialized in studying the 'Nirvana Sutra' and the 'Collection of the Four-Part Vinaya'. At the age of twenty-four, he began lecturing on the 'Nirvana Sutra'; at the age of thirty, he began lecturing on the 'Collection Treatise'. His explanations were refined and fluent, and scholars flocked to learn from him. In the sixth year of the Daye era (Sui Dynasty), he was ordered to be among the eminent monks at the Great Chan Meditation Center, where he sat for eighteen summers. In the first year of the Wude era (Tang Dynasty), he was ordered to reside at Renshou Temple in his hometown, in accordance with the wishes of the people. He lectured during the day and practiced meditation at night, following all the Buddhist scriptures. Every morning, he recited the precepts once, the 'Diamond Sutra' twenty times, and performed repentance rituals six times a day, dedicating all the merit to the Pure Land, which he practiced throughout his life without change. As for his deeds of sculpting Buddha statues and copying scriptures, they will not be detailed here. Later, he passed away at the age of eighty-six. His disciple Yiyan was particularly virtuous and able to carry on his work. He dug a hole in the eastern plains of Puban and respectfully buried him there, erecting a stele beside it. Tang Dynasty, Dharma Master Fazhou: The historical records do not record his place of origin or surname. He studied the 'Nirvana Sutra' and the 'Collection Treatise', especially focusing on diligent study. While traveling in the capital, he resided at Jingjue Temple by the Quchi Pond. There were beautiful scenery of springs, rocks, and bamboo trees, and he often laughed and talked with like-minded people there. Therefore, his virtue accumulated, and his reputation grew. During the Renshou era, he was ordered to send relics to the Xiuji Temple Pagoda in Hanzhou. Fazhou passed away from illness in the early years of the Zhenguan era of the Tang Dynasty, at the age of eighty. Tang Dynasty, Dharma Master Huidan: He was a native of Yongzhou. Early on, he followed Dharma Master Tanyan to listen to lectures on the 'Nirvana Sutra' and the 'Collection Treatise', thus understanding the essence of them. When he lectured on the Buddhist scriptures, he had insightful views. He initially resided at Yanxing Temple. During the Renshou era, he was ordered to send relics to Tianzhu Temple in Hangzhou, digging a pit to place them and build a pagoda. He obtained an ancient box and buried the relics inside, everything was complete. Huidan later in the Zhenguan era of the Tang Dynasty...
初。卒于所住寺焉。
唐辨相
瀛州史氏子。早依遠公。學十地于少林大小三藏。遍窺其奧。而於涅槃尤精核。后南遊徐部研究攝論。披閱毗曇。名播東壤。開皇七年。隨遠入關住凈影寺。弘通侍養。二者俱至。仁壽置塔。詔送舍利於越州大禹寺。靈驗具別錄。還京開導益盛。大業初。詔入東都內道場。今上居秦邸教旨召居勝光寺。晚以素業所資。慧門初辟。追崇凈影。仍就講說。又圖遠形相敬禮。貞觀元年。以疾卒。壽七十餘。
唐道杰
其先弘農楊氏。漢大尉震后也。徙居河東安邑之鳴條。隋開皇十一年。甫冠。遂東投聞喜依真瑩法師剃落。尋具戒。遣學涅槃項之往峴頭山誦習法華。因唸曰。經不云乎。所聞寧少。所解須多。欲通其要。必俟博游。十四年。從青州何記論師所。采涉成實論二年。記以為吾論其興矣。子能有始終者。吾誨其敢怠乎。未幾。而記遷化。於是周流齊土。遍閱裝寂安藝之門而道滋進。仍依滄冀魏念二師。習毗曇論依道尚于清河洪該於汲郡。練治成實論。訖四載。嘗與該公定義謂論有云。唯一苦受而有三差。此文豈非以一行苦為苦受。而三差者。正以於一苦受。而隨情說三受也。此是經部師計而䟦摩述以為宗。可不爾耶該曰然。杰曰。若使果起酬因。說苦受為樂受
【現代漢語翻譯】 現代漢語譯本 最初。圓寂于所居住的寺廟。
唐朝的辨相（Biàn Xiāng，人名）
是瀛州史氏的兒子。早年依止遠公（Yuǎn Gōng，人名），在少林寺向大小三藏（Dà Xiǎo Sānzàng，指精通佛教經、律、論三藏的僧人）學習十地（Shí Dì，菩薩修行成佛的十個階段），廣泛探究其中的奧秘，尤其對《涅槃經》（Nièpán Jīng）精通透徹。後來南遊徐州一帶，研究《攝大乘論》（Shè Dàchéng Lùn），廣泛閱讀《阿毗曇》（Āpí Tán）。名聲傳遍東方。開皇七年，跟隨遠公入關，住在凈影寺（Jìngyǐng Sì），弘揚佛法和侍奉師長，兩方面都做得很好。仁壽年間建造佛塔，皇帝下詔將舍利送到越州大禹寺（Dàyǔ Sì）。靈驗的事蹟記載在其他傳記中。返回京城后，開導教化更加興盛。大業初年，皇帝下詔進入東都內道場。當今皇上在秦王府時，也曾下教旨召他到勝光寺（Shèngguāng Sì）講法。晚年憑藉平素的修行，智慧之門初步開啟，於是追崇凈影大師，仍然在那裡講經說法。又繪製遠公的畫像，恭敬禮拜。貞觀元年，因病去世，享年七十多歲。
唐朝的道杰（Dào Jié，人名）
他的祖先是弘農楊氏，是漢朝太尉楊震的後代。後來遷居到河東安邑鳴條。隋朝開皇十一年，剛成年，就前往聞喜，依止真瑩法師（Zhēn Yíng Fǎshī）剃度出家。不久后受具足戒。被派往峴頭山（Xiàntóu Shān）學習《涅槃經》，誦讀《法華經》（Fǎhuá Jīng）。於是心想：經上不是說過嗎？所聽到的可能很少，所理解的必須很多。想要通達其中的要義，必須廣泛遊學。開皇十四年，跟隨青州的何記論師（Hé Jì Lùnshī）學習《成實論》（Chéngshí Lùn）兩年。何記認為他的學說將會興盛，說：『你能堅持到底，我怎麼敢懈怠教誨你呢？』沒過多久，何記就去世了。於是周遊齊地，廣泛閱讀裝寂、安藝等人的著作，學識日益增長。仍然依止滄州的魏念二位法師，學習《阿毗曇論》（Āpí Tán Lùn），又依止道尚在清河，洪在該在汲郡，精研《成實論》，歷時四年。曾經與洪該一起探討《成實論》的定義，洪該說：『論中有說，只有一種苦受，卻有三種差別。』這段文字難道不是以一種苦為苦受，而三種差別，正是因為在一種苦受的基礎上，隨著不同的感受而說成三種感受嗎？這是經部師的觀點，跋摩述（Bámó Shù）也以此為宗。難道不是這樣嗎？該說：『是的。』道杰說：『如果確實是因果報應，那麼說苦受為樂受（Lè Shòu）
【English Translation】 English version Initially. He passed away at the temple where he resided.
Tang Dynasty: Bian Xiang (Biàn Xiāng, a person's name)
He was the son of the Shi family of Yingzhou. Early on, he relied on Yuan Gong (Yuǎn Gōng, a person's name) and studied the Ten Grounds (Shí Dì, the ten stages of a Bodhisattva's path to Buddhahood) from the Greater and Lesser Three Baskets (Dà Xiǎo Sānzàng, referring to monks proficient in the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidharma) at Shaolin Temple, extensively exploring their mysteries, and was particularly thorough in the Nirvana Sutra (Nièpán Jīng). Later, he traveled south to the Xu region to study the Mahāyānasaṃgraha (Shè Dàchéng Lùn), widely reading the Abhidharma (Āpí Tán). His reputation spread throughout the East. In the seventh year of the Kaihuang era, he followed Yuan Gong into the Guanzhong region and resided at Jingying Temple (Jìngyǐng Sì), where he both propagated the Dharma and served his teacher. During the Renshou era, when pagodas were built, an imperial edict ordered the sending of relics to Dayu Temple (Dàyǔ Sì) in Yuezhou. The miraculous events are recorded in other biographies. After returning to the capital, his guidance and teachings became even more flourishing. In the early years of the Daye era, an imperial edict ordered him to enter the inner Daochang of the Eastern Capital. When the current emperor was residing in the Qin Prince's residence, he also issued an edict summoning him to Shengguang Temple (Shèngguāng Sì) to lecture on the Dharma. In his later years, relying on the resources of his usual practice, the gate of wisdom was initially opened, so he revered Master Jingying and continued to lecture there. He also drew a portrait of Yuan Gong for respectful worship. In the first year of the Zhenguan era, he passed away due to illness at the age of seventy-plus.
Tang Dynasty: Dao Jie (Dào Jié, a person's name)
His ancestors were the Yang family of Hongnong, descendants of Yang Zhen, the Grand Commandant of the Han Dynasty. Later, they moved to Mingtiao in Anyi, Hedong. In the eleventh year of the Kaihuang era of the Sui Dynasty, just after reaching adulthood, he went east to Wenxi and relied on Dharma Master Zhen Ying (Zhēn Yíng Fǎshī) to be tonsured. Soon after, he received the full precepts. He was sent to Xiantou Mountain (Xiàntóu Shān) to study the Nirvana Sutra and recite the Lotus Sutra (Fǎhuá Jīng). Thereupon, he thought: 'Doesn't the sutra say that what is heard may be little, but what is understood must be much? To understand its essence, one must travel widely.' In the fourteenth year of the Kaihuang era, he followed the Shastra Master He Ji (Hé Jì Lùnshī) of Qingzhou to study the Tattvasiddhi Shastra (Chéngshí Lùn) for two years. He Ji believed that his teachings would flourish, saying, 'If you can persevere to the end, how dare I be negligent in teaching you?' Not long after, He Ji passed away. Thereupon, he traveled throughout the land of Qi, widely reading the works of Zhuang Ji, An Yi, and others, and his knowledge increased daily. He continued to rely on Masters Wei Nian of Cangzhou and Hong Gai of Jizhou to study the Abhidharma Shastra (Āpí Tán Lùn), and relied on Dao Shang in Qinghe and Hong Gai in Jizhou to diligently study the Tattvasiddhi Shastra for four years. He once discussed the definition of the Tattvasiddhi Shastra with Hong Gai, who said: 'The Shastra says that there is only one kind of painful feeling, but there are three differences.' Doesn't this passage mean that one kind of suffering is painful feeling, and the three differences are precisely because, based on one kind of painful feeling, it is described as three kinds of feelings according to different sensations? This is the view of the Sutra School, and Bámó Shù also takes this as its doctrine. Isn't that so?' Gai said, 'Yes.' Dao Jie said, 'If it is indeed the retribution of cause and effect, then saying that painful feeling is pleasurable feeling
。亦可因成感果。說惡業為善業。若言善業感樂果。善業非惡業。亦可樂受酬善因樂受非苦受。若言樂受酬。善因而體。即苦受亦可善業感惡果。而體即惡業。若言唯是一苦受。隨情說妄樂。亦可唯是一惡業。隨情說妄善。此中句意覆卻例決終是一妨。該茫然。開皇九年。自衛適鄴。學攝論于林法師。又稟四分于洪律師及志念法楞二師。赴隋。漢王召乃與俱讀婆沙論。三載頗窮其指。嘗難念師曰。若觸空非觸入處者。亦應識空非識住處。若以識非分。是識住處者。亦應觸非分是觸入處。念公含笑直視而已。仁壽二年。受楞法師十地等論。於時如智景之大論十力攝大乘。兩達之涅槃。舜龕之律部。皆萃並晉而扣擊同異。有可觀者。故時人諺曰。大頭杰難人殺。文帝崩晉陽亂。遁歸鄉里。闡阿毗曇心地持等。五六過。嘆曰。言說之妄。終無益於生死。遂依真慧禪師于麻谷思擇觀理。深入緣起。慧以其宿習所致極讚美之。后約成實安般法尤有發明。徐俾神素法師集諸部之言安般法者。以利後來。武德元年。或請開十地論。杰笑曰。晝講夜禪吾志決矣。即為開之。凡三十餘遍。且遣門人二十輩。分化于外。貞觀元年七月二十八日以疾卒。壽五十五。初桑泉樊綽素與杰友善。綽既亡。其二女。忽夢乘空至曰。吾生西方極樂土矣。
今來迎杰師耳。杰臥病亦嘗見綽在其旁云。綽嘗為沙門。周廢教遽內室。至是杰瞑。眾聞樂音香氣滿空中者。
唐功迥
姓邊。汴州浚儀人。六歲。慈親口授觀音經。憶持如。宿習。十六歲。釋俗服入泰岳苦心忘倦。二十五年。遂于慧福寺開十地勝鬘。晚撰法華疏五卷。且前後講演五十餘遍。每至藥草品天必降雨。又制佛地般若無性攝論論疏。未幾卒。壽六十六。未卒之前。異香靈光連二夜。見於所住室。迥謂門人曰。愿乘此瑞往生樂土。因不食二十日。終之日常所汲井亦竭。既殯數日始復舊。
唐神迥
俗姓田。馮翊臨晉人。弱齡舍俗問道四方。雖廣融三藏而以大論著名。尤善辭章。既序引註解群經。且有文集四十餘卷。行世。每於春首放浪丘壑。夏則結制京寺禁足不出。殊懷簡傲亦季世之僧杰也。故時人為之諺曰。大論主釋迦回。法界多羅一時領。以其豎義之際。須英俊三五輩別難。然後迥總領而通之。隋大業十年。召住禪定寺。貞觀初。詔入鴻臚以大論訓誨三韓僧。三年遂擁錫游蜀化偃風草。四年七月一日遷神於法聚寺阇維于昇仙橋南。弟子玄察收其餘燼。與同學玄究繕塔於終南山之仙遊寺究為文以銘究頗才藻未立而終。
唐智琰
字明璨。生吳之朱氏。祖獻梁員外散騎
【現代漢語翻譯】 現代漢語譯本：現在來迎接杰師。杰（Jie）臥病在床時，綽（Chuo）也曾在旁邊侍奉。綽（Chuo）曾經是沙門（Shamen，佛教出家人的通稱），北周廢佛時還俗回家。到杰（Jie）去世時，眾人都聽到空中傳來音樂聲，聞到香氣瀰漫。
唐朝功迥（Gong Jiong） 姓邊（Bian），是汴州浚儀（Junyi，地名）人。六歲時，慈母口頭教他觀音經，他就能記住並背誦，這是他前世的習性。十六歲時，脫下俗服進入泰岳（Taiyue，山名），苦心修行不知疲倦。二十五年後，在慧福寺（Huifu Temple）開講《十地經》和《勝鬘經》。晚年撰寫了《法華經疏》五卷，前後講解了五十多遍。每次講到《藥草喻品》時，天上必定降雨。他還撰寫了《佛地論》、《般若論》、《無性攝論》的論疏。不久後去世，享年六十六歲。去世前，奇異的香氣和靈光連續兩個晚上出現在他所居住的房間。迥（Jiong）對門人說：『我願乘此祥瑞往生極樂凈土。』於是絕食二十天，臨終那天，平時汲水的井也乾涸了。入殮幾天後，井水才恢復如初。
唐朝神迥（Shen Jiong） 俗姓田（Tian），是馮翊臨晉（Fengyi Linjin，地名）人。年輕時就捨棄世俗，四處問道。雖然廣泛精通三藏（San Zang，佛教經典的總稱），但以研究《大論》而聞名。尤其擅長辭章，既為群經作序引和註解，還有文集四十多卷流傳於世。每年春天都在山水間遊玩，夏天則在京城的寺廟裡結夏安居，足不出戶。他非常簡樸高傲，是末世的僧人中的傑出人物。所以當時的人為他編了諺語說：『大論主釋迦回（Shijia Hui），法界多羅（Duoluo）一時領。』因為他在闡述義理的時候，需要三五個英俊之輩分別提出難題，然後由迥（Jiong）總領並融會貫通。隋朝大業十年，被召住禪定寺（Chanding Temple）。貞觀初年，被詔入鴻臚寺（Honglu Temple），用《大論》教誨三韓（San Han，古代朝鮮半島上的三個國家）的僧人。貞觀三年，於是拄著錫杖遊歷蜀地，用佛法教化百姓。貞觀四年七月一日在法聚寺（Faju Temple）去世，在昇仙橋（Shengxian Bridge）南面火化。弟子玄察（Xuan Cha）收集了他的骨灰，與同學玄究（Xuan Jiu）在終南山（Zhongnan Mountain）的仙遊寺（Xianyou Temple）修建了塔。玄究（Xuan Jiu）撰寫了銘文，他頗有才華，但未完成就去世了。
唐朝智琰（Zhi Yan） 字明璨（Ming Can），是吳地朱氏（Zhu Shi）的後代，祖父獻（Xian）是梁朝的員外散騎（Yuanwai Sanqi，官名）。
【English Translation】 English version: Now we come to welcome Master Jie (Jie, meaning outstanding). When Jie (Jie) was ill in bed, Chuo (Chuo) was also by his side. Chuo (Chuo) was once a Shamen (Shamen, a general term for Buddhist monks), and returned to secular life when the Northern Zhou dynasty abolished Buddhism. When Jie (Jie) passed away, everyone heard music in the air and smelled fragrance filling the space.
Tang Dynasty Gong Jiong (Gong Jiong) His surname was Bian (Bian), and he was from Junyi (Junyi, a place name) in Bianzhou. At the age of six, his loving mother taught him the Guanyin Sutra orally, and he could remember and recite it, which was his habit from a previous life. At the age of sixteen, he took off his secular clothes and entered Taiyue (Taiyue, a mountain name), cultivating diligently without fatigue. After twenty-five years, he opened lectures on the 'Ten Grounds Sutra' and the 'Shrimala Sutra' at Huifu Temple (Huifu Temple). In his later years, he wrote five volumes of 'Commentary on the Lotus Sutra', lecturing on it more than fifty times. Every time he lectured on the 'Parable of the Medicinal Herbs' chapter, it would definitely rain. He also wrote commentaries on the 'Buddha-bhumi Sutra', 'Prajna Sutra', and 'Treatise on the Absence of Intrinsic Nature'. He passed away not long after, at the age of sixty-six. Before his death, strange fragrance and spiritual light appeared in his room for two consecutive nights. Jiong (Jiong) said to his disciples: 'I wish to ride this auspicious omen to be reborn in the Pure Land of Ultimate Bliss.' So he stopped eating for twenty days. On the day of his death, the well from which he usually drew water also dried up. The well water returned to normal a few days after the encoffining.
Tang Dynasty Shen Jiong (Shen Jiong) His secular surname was Tian (Tian), and he was from Fengyi Linjin (Fengyi Linjin, a place name). He abandoned secular life at a young age and sought the Way in all directions. Although he was widely versed in the Three Baskets (San Zang, the general term for Buddhist scriptures), he was famous for his study of the 'Great Treatise'. He was especially good at rhetoric, writing prefaces and annotations for various scriptures, and also had a collection of more than forty volumes that circulated in the world. Every spring, he would wander in the hills and valleys, and in the summer, he would observe the monastic retreat in the temples of the capital, not leaving his residence. He was very simple and proud, and was an outstanding figure among the monks of the degenerate age. Therefore, people at that time made a proverb for him, saying: 'The master of the Great Treatise, Shakya Hui (Shijia Hui), leads the Dharma realm Tara (Duoluo) at once.' Because when he expounded the principles, he needed three or five talented people to raise difficult questions separately, and then Jiong (Jiong) would lead and integrate them. In the tenth year of the Daye era of the Sui Dynasty, he was summoned to reside at Chanding Temple (Chanding Temple). In the early years of the Zhenguan era, he was summoned to the Honglu Temple (Honglu Temple) to teach the 'Great Treatise' to the monks of the Three Han (San Han, the three ancient kingdoms on the Korean Peninsula). In the third year of Zhenguan, he traveled to Shu with his staff, using the Dharma to transform the people. On the first day of July in the fourth year of Zhenguan, he passed away at Faju Temple (Faju Temple) and was cremated south of Shengxian Bridge (Shengxian Bridge). His disciple Xuan Cha (Xuan Cha) collected his ashes and, together with his fellow student Xuan Jiu (Xuan Jiu), built a pagoda at Xianyou Temple (Xianyou Temple) on Zhongnan Mountain (Zhongnan Mountain). Xuan Jiu (Xuan Jiu) wrote the inscription, and he was quite talented, but he passed away before completing it.
Tang Dynasty Zhi Yan (Zhi Yan) His courtesy name was Ming Can (Ming Can), and he was a descendant of the Zhu family (Zhu Shi) of Wu. His grandfather Xian (Xian) was a Yuanwai Sanqi (Yuanwai Sanqi, an official title) of the Liang Dynasty.
侍郎。父珉陳奉朝請。母夫人張氏。夢升通玄寺塔。坐相輪上遠視虛空。了無懼意。遂妊。琰及生輒異群童。八歲事通玄璩法師出家。十二歲覆誦法華經。十六歲。入都學報恩寺持法師成實論。條振穎拔。宿慧開發。十九歲。歸覲二親于鄉里。仍于本寺弘演。辨對如流。四座駭嘆。尋進具于京之秦皇寺延法師。未幾。依大莊嚴寺爝法師重研成實。新本意得情款。其功倍矣。陳至德三年。二十有二歲。方朝廷建仁王齊。詔名德百員。升高座。琰居其列。而折機縱難。上尤欣賞。公卿百辟莫不愛其閑雅伏其敏捷。陳亡即東遁虎丘山中且三十載。其間若隋尚書令楚國公楊素左僕射邳國公蘇威或投戈接禮。或委使承顏。煬帝在蕃邸出鎮揚部。盛招英彥。書幣既至。不得而辭。俄以疾返舊隱。文帝數降璽書候問。季年鋒鏑沸騰。海寓同弊。檀越門人迎出毗壇。十載國朝。天下靜謐。武德七年。蘇州總管武陽公李世嘉公私同請。貞觀八年十月十一日。終於虎丘之東寺。壽七十一。以其月二十二日。窆于寺之南嶺。常州弘業寺沙門法宣與寺主智峰等。樹碑。惟琰平生修十六妙觀。祈願凈土。行法華金光明懺悔法。其感應之至。爐未爇而煙起。瓶才空而水溢。造彌陀像。行三種凈業。結會五百人講涅槃法華維摩各三十遍。觀經一百一十
【現代漢語翻譯】 現代漢語譯本： 侍郎（官名）。父親珉陳曾擔任朝請（官名）。母親張氏夫人，夢見自己升到通玄寺的塔上，坐在相輪（塔頂的構件）上遠望天空，一點也沒有害怕的意思，於是就懷孕了。智琰出生后就與其他的孩子不一樣。八歲時跟隨通玄寺的璩法師出家。十二歲就能背誦《法華經》。十六歲時，到京都的報恩寺，向持法師學習《成實論》。他思路清晰，見解獨特，宿慧（前世的智慧）得以開發。十九歲時，回到家鄉探望父母，仍然在本寺弘揚佛法，辯論時滔滔不絕，四座聽眾都驚歎不已。不久，在京都的秦皇寺延法師處受具足戒。沒過多久，又依止大莊嚴寺的爝法師重新研究《成實論》，對新版本的理解更加深刻，他的努力也得到了加倍的回報。陳朝至德三年，二十二歲時，朝廷舉行仁王齋，詔令一百位有名的僧人登上高座，智琰也在其中。他隨機應變，提出難題，皇上特別欣賞他。公卿百官沒有不喜歡他的清閑文雅，不佩服他的敏捷才思。陳朝滅亡后，他就隱居到虎丘山中，將近三十年。這期間，隋朝尚書令楚國公楊素、左僕射邳國公蘇威，有的放下兵器以禮相待，有的委派使者來表達敬意。隋煬帝在藩邸時，鎮守揚州，大力招攬英才。書信和禮物都送到了，智琰推辭不掉，不久就因病返回原來的隱居地。隋文帝多次下詔書慰問。晚年戰火紛飛，天下動盪，信徒和弟子們把他迎出寺院。隋朝滅亡十年後，天下太平。唐朝武德七年，蘇州總管武陽公李世嘉以公私名義共同邀請他出山。貞觀八年十月十一日，在虎丘東寺圓寂，享年七十一歲。同年十月二十二日，安葬在寺廟南面的山嶺上。常州弘業寺的沙門法宣和寺主智峰等人為他立碑。智琰一生修習十六妙觀，祈願往生凈土，修行《法華經》、《金光明經》的懺悔法。他的感應非常靈驗，香爐還沒點燃就冒出煙，瓶子剛空水就滿了。他塑造彌陀佛像，修行三種凈業，組織了五百人的法會，講解《涅槃經》、《法華經》、《維摩經》各三十遍，《觀經》一百一十遍。
【English Translation】 English version: The Gentleman of the Yellow Gate (a court title). His father, Min Chen, served as an advisor to the Emperor. His mother, Lady Zhang, dreamed of ascending the pagoda of Tongxuan Temple and sitting on the 'xianglun' (a finial on top of a pagoda) gazing into the void without any fear. Consequently, she became pregnant. Zhiyan was different from other children from birth. At the age of eight, he left home to become a monk under Dharma Master Qu of Tongxuan Temple. At twelve, he could recite the Lotus Sutra from memory. At sixteen, he went to the capital to study the Treatise on the Establishment of Truth (成實論, Chengshi Lun) under Dharma Master Chi at Baoen Temple. His arguments were clear and insightful, and his innate wisdom was developed. At nineteen, he returned to his hometown to visit his parents and continued to propagate the Dharma at the local temple, where his eloquent debates amazed the audience. Soon after, he received full ordination from Dharma Master Yan at Qin Huang Temple in the capital. Before long, he relied on Dharma Master Jue of Dazhuangyan Temple to further study the Treatise on the Establishment of Truth, gaining a deeper understanding of the new edition, which doubled his efforts. In the third year of the Zhide era of the Chen dynasty, at the age of twenty-two, the court established the Benevolent Kings' Assembly (仁王齊, Renwang Zhai), and an imperial edict summoned one hundred eminent monks to ascend the high seat, Zhiyan being among them. He responded to challenges with flexibility and ingenuity, which was especially appreciated by the emperor. The dukes, ministers, and officials all admired his refined elegance and were impressed by his quick wit. After the fall of the Chen dynasty, he retreated to Mount Huqiu for nearly thirty years. During this time, Yang Su, the Minister of the Left of the Ministry of Works of the Sui dynasty and the Duke of Chu, and Su Wei, the Left Assistant Minister of the Ministry of Works and the Duke of Pi, either laid down their weapons and treated him with courtesy or sent envoys to pay their respects. When Emperor Yang of Sui was stationed in Yangzhou as a prince, he extensively recruited talented individuals. Letters and gifts arrived, and Zhiyan could not refuse. Soon after, he returned to his former hermitage due to illness. Emperor Wen of Sui repeatedly sent imperial edicts to inquire after him. In his later years, war and turmoil erupted, and the world suffered together. His patrons and disciples welcomed him out of the temple. Ten years into the Tang dynasty, the world was at peace. In the seventh year of the Wude era, Li Shijia, the General Manager of Suzhou and the Duke of Wuyang, jointly invited him out of seclusion for both public and private reasons. On the eleventh day of the tenth month of the eighth year of the Zhenguan era, he passed away at the East Temple of Huqiu, at the age of seventy-one. On the twenty-second day of the same month, he was buried on the southern ridge of the temple. The Shramana Faxuan of Hongye Temple in Changzhou and the abbot Zhifeng and others erected a stele for him. Throughout his life, Zhiyan practiced the Sixteen Contemplations (十六妙觀, Shiliu Miaoguan), prayed for rebirth in the Pure Land, and practiced the repentance methods of the Lotus Sutra and the Golden Light Sutra. His responses were extremely efficacious: smoke arose before the incense burner was lit, and water overflowed as soon as the bottle was empty. He created images of Amitabha Buddha, practiced the Three Pure Acts, and organized a gathering of five hundred people to lecture on the Nirvana Sutra, the Lotus Sutra, and the Vimalakirti Sutra thirty times each, and the Contemplation Sutra one hundred and ten times.
遍。
唐法礪
其先趙之李氏也。后以宦遊。遂家相。礪則相產也。其牙齒自始生。至老死皆堅。完無動搖脫落者。年十五。靈裕法師度為弟子。受具后。從靜洪律師學四分。又聽集恒州淵公大義。故能于開闡之際。辭吐簡詣。攻難彌堅。尤為識者所稱賞。晚復游攬江南。倦于討擊。乃返鄴中開導昆季。隋歷告終。徒侶解散。屬有唐啟祚臨漳令裴師遠迎以說法。久之。化風大暢。而升堂入室者。相繼時慧休法師方以義理之學。獲譽當世。礪與友善。乃因之以著本疏而該博斯稱。貞視九年十月。卒于鄴之日光寺。壽六十七。平生講律四十餘遍。制四分鈔十卷。羯磨疏三卷。舍懺儀輕重敘等。門人道爍徇緣衛州。誠亦青藍冰水云。
唐道基
俗姓呂。河南東平人。年甫十四。負帙游彭城諸師間。討論奧旨。隋太尉尚書今揚素見而顧。謂諸公曰。基法師佛法之寄也。即請于東都闡揚心論。大業初。著玄章並鈔八卷。行世。五年詔。住慧日道場每義集御駕臨幸。公卿大夫。咸在。諸德推基升座不敢或先。及中原𡨥蕩。又鼓錫巴蜀。敦閱大乘。遂約攝論著章鈔八卷。海寓傳襲。國朝貞觀初。將修疏。十年二月終於都城之福感寺。壽六十餘。時蜀有慧景寶暹皆宗攝論。
唐智徽
俗姓焦。澤
【現代漢語翻譯】 現代漢語譯本： 唐 法礪（唐朝法礪法師） 他的祖先是趙地的李氏。後來因為做官而遷居到相州。法礪就是相州人。他的牙齒從開始生長到老死都堅固完整，沒有鬆動脫落的。十五歲時，靈裕法師度他為弟子。受具足戒后，跟隨靜洪律師學習《四分律》，又聽了集恒州淵公的精深義理，因此在開導闡述佛法時，言辭簡潔精闢，辯論時更加堅定有力，尤其被有見識的人所稱讚賞識。晚年又遊歷江南，厭倦了辯論，於是返回鄴城開導兄弟。隋朝滅亡后，徒弟們解散。適逢唐朝建立，臨漳縣令裴師遠迎接他去說法。時間長了，教化之風大為興盛，而登堂入室的弟子，相繼不斷。當時慧休法師正以義理之學，獲得當世的讚譽。法礪與他友善，於是藉助他來撰寫本疏，內容該博，因此備受稱讚。貞觀九年十月，在鄴城日光寺圓寂，享年六十七歲。一生講解《律》四十多遍，撰寫《四分律鈔》十卷，《羯磨疏》三卷，以及《舍懺儀輕重敘》等。門人道爍在衛州弘揚佛法，確實是青出於藍而勝於藍。 唐 道基（唐朝道基法師） 俗姓呂，河南東平人。十四歲時，帶著書本遊學于彭城各位法師之間，討論精深的佛理。隋朝太尉尚書楊素見到他后很器重，對眾人說：『道基法師是佛法的寄託啊！』於是請他在東都闡揚《攝大乘論》。大業初年，撰寫《玄章》及《鈔》八卷，在世間流傳。大業五年，皇帝下詔，讓他住在慧日道場，每次講經說法，皇帝都親自駕臨，公卿大夫都在場。各位高僧都推舉道基法師升座，不敢在他之前。等到中原戰亂，他又拄著錫杖前往巴蜀，認真研讀大乘佛法，於是依據《攝大乘論》撰寫《章》、《鈔》八卷，在海內外流傳。唐朝貞觀初年，將要修撰疏，貞觀十年二月在都城福感寺圓寂，享年六十餘歲。當時蜀地有慧景、寶暹都宗奉《攝大乘論》。 唐 智徽（唐朝智徽法師） 俗姓焦，澤州人。
【English Translation】 English version: Tang Dynasty - Fa Li (Tang Dynasty Master Fa Li) His ancestors were the Li family of Zhao. Later, due to officialdom, they moved to Xiangzhou. Fa Li was a native of Xiangzhou. His teeth, from the time they first grew until his death, were strong and complete, without any loosening or falling out. At the age of fifteen, Dharma Master Ling Yu ordained him as a disciple. After receiving the full precepts, he followed Vinaya Master Jing Hong to study the 'Four-Part Vinaya', and also listened to the profound meanings of Master Yuan of Hengzhou. Therefore, when expounding the Dharma, his words were concise and incisive, and his arguments were even more firm and powerful, especially praised and appreciated by those with insight. In his later years, he traveled to Jiangnan, tired of debates, so he returned to Yecheng to guide his brothers. After the fall of the Sui Dynasty, his disciples dispersed. When the Tang Dynasty was established, Pei Shiyuan, the magistrate of Linzhang County, welcomed him to preach the Dharma. Over time, the influence of his teachings greatly flourished, and disciples who entered his inner circle emerged one after another. At that time, Dharma Master Hui Xiu was gaining fame in the world for his scholarship in Buddhist doctrines. Fa Li was friendly with him, so he relied on him to write this commentary, whose content was broad and comprehensive, and therefore highly praised. In October of the ninth year of Zhenguan, he passed away at the Sunlight Temple in Yecheng, at the age of sixty-seven. Throughout his life, he lectured on the 'Vinaya' more than forty times, and wrote ten volumes of the 'Four-Part Vinaya Commentary', three volumes of the 'Karma Commentary', and the 'Preface to the Light and Heavy Aspects of Repentance Rituals', etc. His disciple Dao Shuo promoted the Dharma in Weizhou, truly surpassing his teacher. Tang Dynasty - Dao Ji (Tang Dynasty Master Dao Ji) His secular surname was Lü, and he was from Dongping, Henan. At the age of fourteen, he traveled with his books among the various masters of Pengcheng, discussing profound Buddhist principles. Yang Su, the Grand Commandant and Minister of the Sui Dynasty, saw him and valued him greatly, saying to the others, 'Dharma Master Dao Ji is the hope of Buddhism!' So he invited him to Dongdu to expound the 'Mahāyānasaṃgraha'. In the early years of the Daye era, he wrote 'Profound Chapters' and eight volumes of 'Commentaries', which circulated in the world. In the fifth year of Daye, the emperor issued an edict, allowing him to reside at the Huiri Monastery. Every time he lectured on the Dharma, the emperor would personally attend, and the dukes and ministers would all be present. The various virtuous monks all recommended Dharma Master Dao Ji to ascend the seat, not daring to precede him. When the Central Plains were in turmoil, he traveled to Sichuan and Shu with his staff, diligently studying Mahayana Buddhism. Therefore, based on the 'Mahāyānasaṃgraha', he wrote eight volumes of 'Chapters' and 'Commentaries', which were transmitted both domestically and abroad. In the early years of the Zhenguan era of the Tang Dynasty, he was about to revise the commentary. In February of the tenth year of Zhenguan, he passed away at the Fugan Temple in the capital, at the age of sixty-plus. At that time, Hui Jing and Bao Qian in Shu all revered the 'Mahāyānasaṃgraha'. Tang Dynasty - Zhi Hui (Tang Dynasty Master Zhi Hui) His secular surname was Jiao, and he was from Zezhou.
州高平人也。年十三出家。依州之清化寺。隨遠法師。聽學偏𨗉涅槃。性勤恪。晝供僧務。夜讀章疏。受具后。尤敦謹戒撿。歲開涅槃十地地持維摩勝鬘以為常。煬帝在御加禮焉。大業七年。詔入東都內道場。久之。兵起徽杖䇿歸鄉里。行檀盡捐積蓄。弗靳。獲濟者眾。懷州都督鄖國公張亮。請受菩薩戒。且闡涅槃經。夏滿席散。徽亦告終。貞觀十二年。三月二十日也。春秋七十九。徽極仁孝。每升座有所部析。輒曰。大師意如是。因涕泣數行下。每謂其徒。父母生吾肉身。法師生吾法身。思報此恩。惟有弘教利物耳。舍此莫可為也。
唐法恭
生吳之顧氏。初娩有異光燭室。童年事武丘聚法師出家。登具后。受成實于餘杭寵公毗曇于玘公。建寵將終。乃付以麈尾托之。道統。自爾法席之盛。不減前輩。復游建康。詢歷宗匠。盡祛平生礙膺之惑。旋軫鄉里。其進修視昔有加。隋開皇中。刺史劉權躬謁山庭。起住迴向寺。國朝貞觀十一年。詔與常州法宣。同赴洛對楊黼扆侍燕經筵。屢賜縑。且留供養。魏邸出牧雍州聞而敬慕遙致書疏。請為戒師。既發大心。仍頒豐施。於是朝野緇素。駢肩而至。負笈而趨矣。十四年十月十六日。遷化于西京大莊嚴寺。春秋七十有三。詔加賻贈官給靈輿資費。使弟子慧驡扶護
【現代漢語翻譯】 現代漢語譯本：
釋慧徽，是州（指當時的州，具體指哪個州需要根據上下文確定）高平人。十三歲出家，依附於州里的清化寺，跟隨遠法師學習《偏𨗉涅槃經》。他天性勤奮恭謹，白天處理寺院的事務，晚上研讀經書章疏。受具足戒后，更加註重戒律的遵守。每年都會講解《涅槃經》、《十地經》、《地持經》、《維摩經》、《勝鬘經》等經典。隋煬帝在位時，對他非常尊敬。大業七年，奉詔進入東都（洛陽）的內道場。後來，天下大亂，他拄著枴杖回到家鄉。將所有的佈施所得和積蓄全部捐獻出來，毫不吝惜，救濟了很多人。懷州都督鄖國公張亮，請他傳授菩薩戒，並講解《涅槃經》。一個夏天講經圓滿結束，慧徽也圓寂了，時間是貞觀十二年三月二十日，享年七十九歲。慧徽非常仁慈孝順，每次升座講解經文，有所分析時，總是說：『大師（指他的老師）的意思是這樣的。』說著就會流下眼淚。他經常對他的弟子們說：『父母給了我肉身，法師給了我法身。想要報答這份恩情，只有弘揚佛法，利益眾生。除此之外，沒有其他可以做的了。』 唐朝法恭，是吳地顧氏人。出生時有奇異的光芒照亮整個房間。童年時跟隨武丘的聚法師出家。受具足戒后，向餘杭的寵公學習《成實論》，向玘公學習《毗曇論》。建寵法師臨終時，將麈尾（一種象徵地位的法器）託付給他，希望他能繼承道統。從此以後，他講經說法的盛況，不亞於前輩。他又遊歷到建康（南京），拜訪各宗派的大師，徹底消除了平生在佛法上的疑惑。之後返回家鄉，在修行上比以前更加精進。隋朝開皇年間，刺史劉權親自到山上的寺院拜訪他，建造了迴向寺供他居住。唐朝貞觀十一年，奉詔與常州的法宣一同前往洛陽，在楊黼的住所侍奉宴飲，講解經義，多次得到賞賜的絲綢，並被留在那裡供養。魏王在擔任雍州刺史時，聽說了他的名聲，非常敬佩，遙寄書信，請他擔任戒師。法恭發大願心，並廣行佈施。於是，朝廷內外，僧俗大眾，都紛紛前來，揹著書箱，爭相求學。貞觀十四年十月十六日，在西京（長安）大莊嚴寺圓寂，享年七十三歲。朝廷下詔追贈財物，並提供靈車和喪葬費用，由弟子慧驡護送靈柩。
【English Translation】 English version:
Shi Hui Hui (釋慧徽), was a native of Gaoping in Zhou (州, the specific Zhou needs to be determined based on context). He left home at the age of thirteen and became attached to Qinghua Temple in Zhou, following Dharma Master Yuan to study the 'Pian Que Nirvana Sutra' (偏𨗉涅槃經). He was diligent and respectful by nature, attending to the temple's affairs during the day and studying scriptures and commentaries at night. After receiving the full precepts, he paid even more attention to observing the precepts. Every year, he would lecture on the 'Nirvana Sutra' (涅槃經), 'Ten Stages Sutra' (十地經), 'Bodhisattva Bhumi Sutra' (地持經), 'Vimalakirti Sutra' (維摩經), and 'Queen Srimala Sutra' (勝鬘經). Emperor Yang of the Sui Dynasty treated him with great respect. In the seventh year of the Daye era, he was summoned to the inner Daochang (道場, place for religious practice) in the Eastern Capital (Luoyang). Later, when the world was in turmoil, he returned to his hometown with a staff. He donated all the offerings he had received and his savings without hesitation, saving many people. Zhang Liang, the Duke of Yun and governor of Huaizhou, invited him to transmit the Bodhisattva precepts and lecture on the 'Nirvana Sutra'. After a summer of lecturing, Hui Hui passed away on the twentieth day of the third month of the twelfth year of the Zhenguan era, at the age of seventy-nine. Hui Hui was extremely kind and filial. Whenever he ascended the seat to lecture and analyze the scriptures, he would always say, 'The Master (referring to his teacher) meant this.' As he spoke, tears would stream down his face. He often said to his disciples, 'My parents gave me my physical body, and the Dharma Master gave me my Dharma body. To repay this kindness, I can only propagate the Dharma and benefit sentient beings. There is nothing else I can do.' Tang Dynasty's Fa Gong (法恭), was a member of the Gu family in Wu. When he was born, a strange light illuminated the entire room. In his childhood, he left home to become a monk under Dharma Master Ju of Wuqiu. After receiving the full precepts, he studied the 'Tattvasiddhi Shastra' (成實論) from Master Chong of Yuhang and the 'Abhidharma' (毗曇論) from Master Qi. When Dharma Master Jian Chong was about to pass away, he entrusted him with the horsetail whisk (麈尾, a Dharma instrument symbolizing status), hoping that he would inherit the Dharma lineage. From then on, his preaching was no less prosperous than his predecessors. He also traveled to Jiankang (Nanjing), visiting masters of various schools, completely dispelling the doubts he had in his life regarding the Dharma. Afterwards, he returned to his hometown, and his practice became even more diligent than before. During the Kaihuang era of the Sui Dynasty, the prefect Liu Quan personally visited the temple on the mountain and built Huixiang Temple for him to reside in. In the eleventh year of the Zhenguan era of the Tang Dynasty, he was summoned to Luoyang with Dharma Master Faxuan of Changzhou to serve at banquets and lecture on scriptures at Yang Fu's residence. He was repeatedly rewarded with silk and was kept there for support. When the Prince of Wei was serving as the governor of Yongzhou, he heard of his reputation and greatly admired him, sending letters from afar to invite him to be his precept master. Fa Gong made a great vow and widely practiced generosity. As a result, people from both the court and the common people, monks and laypeople, all came in droves, carrying their books and vying to learn from him. On the sixteenth day of the tenth month of the fourteenth year of the Zhenguan era, he passed away at Dazhuangyan Temple in Xijing (Chang'an), at the age of seventy-three. The court issued an edict to posthumously bestow gifts and provide a hearse and funeral expenses, with his disciple Hui Hong escorting the coffin.
歸。葬。以十五年二月十五日。窆于山之南嶺。碑則中書令江陵公岑文字序朝散大夫著作即劉子翼銘。
唐神照
姓淳于。汴州中牟人。年九歲。隋亂親戚故舊皆零替。所依賴者。獨母而已。未幾。母亦逝去。無所託年十二投尉氏明智律師出家。於時海內初定。學徒雲集。糇糧未充。照巡乞村邑。周給六祀。勞而無倦。夜誦法華勝鬘雖久人無知者。受具聽律。又往鄴下休法師所。究攝大乘論。一遍無遺。因呼之為一遍照而河南一遍照之名。遂行之。至今。復依空法師于許州研雜心論才八卷。為省師疾而輟。他日開闡通貫無異。爾後華嚴涅槃成實雜心隨詣略不辭。造像數百鋪。寫經數千卷。盡輸所積。能斷金剛般若經新譯。尋括辭理似少一行。及驗貝本果然。貞觀中。以疾卒于安業寺。壽五十九。
唐玄會
字懷默。姓席氏。其先安定人。祖官京兆。因家于樊川之秘坂焉。年十二。精苦絕倫。儀矩秀挺。漢王諒見而奇之。特奏出家。住海覺寺。依總法師究涅槃推以覆述造涅槃義章四卷。義源文字時文釋鈔四卷。武德初。沙門曇顯道開國望。造慈悲寺奏以為寺主。於是引接後昆。弘演此部。殆四十遍。性尤謙抑。弗滯一隅。但有座席。皆加采涉。縱復舊文。傾瀉如新。斯誠象末罕儔也。總法師曰
【現代漢語翻譯】 現代漢語譯本：安葬。在貞觀十五年二月十五日，將他安葬在山南面的山嶺上。墓碑由中書令江陵公岑文字撰寫序文，朝散大夫著作郎劉子翼撰寫銘文。
唐代神照（法號）。
俗姓淳于，是汴州中牟人。九歲時，正值隋朝末年戰亂，親戚故舊都已零落離散。所能依靠的，只有母親而已。不久，母親也去世了。無所依靠，十二歲時投奔尉氏縣明智律師出家。當時天下初定，學徒雲集，糧食供應不足。神照巡迴在村莊乞討，賙濟僧眾六年，勞苦而不倦怠。夜晚誦讀《法華經》、《勝鬘經》，雖然很久，卻沒有人知道。受具足戒后，聽習戒律，又前往鄴城休法師處，深入研究《攝大乘論》，一遍就全部通曉。因此人們稱他為『一遍照』，河南『一遍照』的名聲，就此傳揚開來，直到今天。他又依止空法師在許州研究《雜心論》，才學了八卷，因為要照顧老師的疾病而停止。他日後開講闡釋，通達貫通，與之前沒有不同。此後，《華嚴經》、《涅槃經》、《成實論》、《雜心論》，隨處學習，略不推辭。建造佛像數百鋪，抄寫經書數千卷，全部捐輸出來。他能斷定《金剛般若經》新譯本，尋章摘句，發現辭理似乎少了一行。等到驗證梵文原本，果然如此。貞觀年間，因病在安業寺去世，享年五十九歲。
唐代玄會（法號）。
字懷默，姓席氏。他的祖先是安定人，祖父做官在京兆，因此安家在樊川的秘坂。十二歲時，精進刻苦，超乎常人。儀容舉止端莊秀美。漢王李諒見到他，感到非常驚奇，特地上奏讓他出家，住在海覺寺。依止總法師研究《涅槃經》，被推舉出來複述講解，撰寫了《涅槃義章》四卷，《義源文字時文釋鈔》四卷。武德初年，沙門曇顯被道俗推舉，建造慈悲寺，上奏朝廷讓玄會擔任寺主。於是他引導接納後來的學人，弘揚演說《涅槃經》這部經典， लगभग四十遍。他性格尤其謙虛抑制，不侷限於一個方面。只要有講座席位，都去廣泛涉獵。即使是舊的經文，講解起來也像新的一樣。這確實是末法時期罕見的僧侶。總法師說：
【English Translation】 English version: He was buried. On the fifteenth day of the second month of the fifteenth year of the Zhenguan era, he was buried on the southern ridge of the mountain. The epitaph was written by Cen Wenben (Chancellor of the Secretariat), Duke of Jiangling, and the inscription was written by Liu Ziyi (Official of the Bureau of Compilation), Grand Master of Court for Consultation.
Tang Dynasty: Shenzhao (Dharma name).
His surname was Chunyu, and he was from Zhongmu in Bianzhou. At the age of nine, during the chaos of the Sui Dynasty, his relatives and old friends were scattered and lost. The only person he could rely on was his mother. Before long, his mother also passed away. With no one to depend on, at the age of twelve, he went to Mingzhi, a Vinaya master in Weishi County, to become a monk. At that time, the country was newly settled, and students gathered in large numbers, but food supplies were insufficient. Shenzhao went around begging in the villages, providing for the monks for six years, working hard without weariness. At night, he recited the 'Lotus Sutra' and the 'Śrīmālādevī Sūtra', although for a long time, no one knew about it. After receiving the full precepts, he studied the Vinaya, and then went to Master Xiu in Ye City to study the 'Mahāyānasaṃgraha', understanding it completely after reading it once. Therefore, people called him 'Once-Through Zhao', and the name of 'Once-Through Zhao' of Henan spread from then on, until today. He also relied on Master Kong in Xuzhou to study the 'Tattvasaṃgraha-abhidharmaśāstra', but stopped after studying only eight volumes because he had to take care of his teacher's illness. In the future, when he lectured and explained, he was thorough and consistent, no different from before. After that, he studied the 'Avataṃsaka Sūtra' (Flower Garland Sutra), the 'Nirvana Sutra', the 'Satyasiddhi Śāstra', and the 'Tattvasaṃgraha-abhidharmaśāstra' wherever he went, never refusing. He built hundreds of images of the Buddha and copied thousands of volumes of scriptures, donating all his savings. He was able to determine that the newly translated 'Vajracchedikā Prajñāpāramitā Sūtra' (Diamond Sutra), after examining the phrases and reasoning, seemed to be missing a line. When he verified the Sanskrit original, it was indeed the case. During the Zhenguan era, he died of illness at Anye Temple at the age of fifty-nine.
Tang Dynasty: Xuanhui (Dharma name).
His courtesy name was Huaimo, and his surname was Xi. His ancestors were from Anding, and his grandfather served as an official in Jingzhao, so they settled in Miban in Fanchuan. At the age of twelve, he was extremely diligent and assiduous, surpassing ordinary people. His appearance and demeanor were dignified and beautiful. Prince Li Liang of Han saw him and was very surprised, and specially requested that he become a monk, residing at Haijue Temple. He relied on Master Zong to study the 'Nirvana Sutra', and was recommended to restate and explain it, writing four volumes of the 'Nirvana Yizhang' (Commentary on the Meaning of Nirvana), and four volumes of the 'Yiyuan Wenben Shiwen Shichao'. At the beginning of the Wude era, the śramaṇa Tanxian was recommended by both the monastic and lay communities to build the Cibei Temple, and he petitioned the court to appoint Xuanhui as the abbot of the temple. Thereupon, he guided and received later learners, propagating and expounding this scripture, the 'Nirvana Sutra', almost forty times. His character was especially humble and restrained, not confined to one aspect. Whenever there was a lecture seat, he would go and extensively study. Even if it was an old text, his explanation would be like new. He was indeed a rare monk in the Dharma-ending age. Master Zong said:
。吾何德而能致此入室之子乎。相法師曰。經謂后五百歲。有福智者。其此子乎。不然。曷足以振大教於今日哉。岳法師曰。此公就我學俱舍。蓋欲以同事攝耳。妙莊嚴世善知識。非此公而誰。振法師曰。此公就我學迦延。蓋欲以贊成我也。夫以大道而下問于小術。是非回象龍于免徑邪。貞觀八年。詔住弘福寺定業益進。嘗夢登無量壽佛手遂像彌陀一座常擬繫念方欲遁之山林以終其身。眾挽留請。開涅槃至諍論而魔事作。因反慈悲寺臥疾。見佛來迎而瞑。十四年五月二十七日也。春秋五十有九。葬高陽原後於城之西南隅。起磚塔徙遺骸供養。
唐僧辯
俗姓張。世居渚宮之南陽。自梁氏失守。遂入關為馮翊人。七歲。讀書日誦千言。十歲雖未剃落而數以升座。覆述維摩仁王二經。獲譽於時。隋開皇初。詔蘇威度僧三千人。且先試所業辯年最小而所習淹稔主司善之。遂獲免眾試類得出家。受具后。從智凝法師尋討經論。累閱寒暑。大業間。居禪定道場。武德之元。出關弘化蒲虞陜虢間。嘗于芮城開攝論。聽者駢擁。檀越使帳幔其上以容空露。已而道士致問。辯曰。正法自明。邪風故翳。道士益欲進。忽風起。帳幔纏結。冠褐。塵盆塞口鼻。餘人皆莫覺。卒大笑散去。貞觀間。置翻經館。詔徙弘福寺。證義道
【現代漢語翻譯】 現代漢語譯本：我有什麼德行能夠得到這樣一位入室弟子呢？相法師說：『佛經上說后五百年，有福有智慧的人出現，大概就是這位弟子吧！不然，怎麼能夠在今天振興佛法呢？』岳法師說：『這位大師向我學習《俱舍論》，大概是想用同事來攝受我吧！妙莊嚴世的善知識，不是這位大師又是誰呢？』振法師說：『這位大師向我學習《迦延》，大概是想贊成我吧！』用高深的大道來請教淺顯的小術，這不是讓迴旋的大象和龍走兔子的小路嗎？貞觀八年，朝廷下詔讓他住在弘福寺，他的定業更加精進。曾經夢見登上無量壽佛的手，於是塑造了一座彌陀佛像，常常想要繫念佛號，想要遁入山林以終其身。眾人挽留請求他留下。開講《涅槃經》時，因為諍論而出現魔事。於是回到慈悲寺臥病，看見佛來迎接而去世。貞觀十四年五月二十七日去世，享年五十九歲。安葬在高陽原，後來在城的西南角建造磚塔，遷移遺骸供養。
唐僧辯
俗姓張，世代居住在渚宮的南陽。自從梁朝失守后，就進入關中成為馮翊人。七歲時，讀書每天能背誦千言。十歲時，雖然還沒有剃度出家，但多次登上講座，複述《維摩經》、《仁王經》，在當時獲得了很高的聲譽。隋朝開皇初年，朝廷下詔讓蘇威度僧三千人，並且先考試他們的學業。辯法師年紀最小，但所學淵博，主考官很欣賞他，於是免去了他的考試，讓他得以出家。受具足戒后，跟隨智凝法師尋討經論，多年苦讀。大業年間，居住在禪定道場。武德元年，出關弘揚佛法，在蒲、虞、陜、虢一帶。曾經在芮城開講《攝大乘論》，聽眾非常擁擠。施主用帳幔遮蓋住上面，以遮擋風雨。不久，有道士前來質問。辯法師說：『正法自然光明，邪風才會遮蔽。』道士更加想要辯論，忽然颳起大風，帳幔纏結，道士的帽子和衣服被吹落，塵土和盆子塞住了他的口鼻，其他人都沒察覺，道士最終大笑散去。貞觀年間，設定了翻譯佛經的場所，下詔讓他遷居到弘福寺，擔任證義。
【English Translation】 English version: What virtue do I possess to have attained such an inner-chamber disciple? The physiognomist said, 'The sutras say that after five hundred years, there will be those with fortune and wisdom; perhaps this is that disciple! Otherwise, how could he revitalize the great teachings today?' Dharma Master Yue said, 'This master studies the Abhidharmakośa with me, probably wanting to influence me through shared practice! A virtuous friend of the wondrously adorned world, who else could it be but this master?' Dharma Master Zhen said, 'This master studies the Kātyāyana with me, probably wanting to support me!' To inquire about profound doctrines from minor arts is like making a circling elephant and a dragon walk the path of a rabbit. In the eighth year of the Zhenguan era, an imperial edict ordered him to reside at Hongfu Monastery, and his meditative practice advanced further. He once dreamed of ascending the hand of Amitābha Buddha, and thus sculpted a statue of Amitābha, constantly intending to focus his mind on reciting the Buddha's name, wanting to retreat to the mountains and forests to end his life. The assembly retained and pleaded with him to stay. When lecturing on the Nirvana Sutra, demonic events arose due to disputes. Consequently, he returned to Compassion Monastery, fell ill, saw the Buddha coming to greet him, and passed away. It was the twenty-seventh day of the fifth month of the fourteenth year of the Zhenguan era. He was fifty-nine years old. He was buried in Gaoyang Plain, and later a brick pagoda was built in the southwest corner of the city to enshrine and venerate his remains.
Tang Monk Bian
His secular surname was Zhang, and his family had lived in Nanyang, Zhugong for generations. Since the Liang dynasty was lost, he entered Guanzhong and became a native of Fengyi. At the age of seven, he could recite a thousand words a day. At the age of ten, although he had not yet been tonsured, he ascended the seat several times, reciting the Vimalakirti Sutra and the Benevolent King Sutra, gaining praise at the time. At the beginning of the Kaihuang era of the Sui dynasty, an imperial edict ordered Su Wei to ordain three thousand monks, and first test their learning. Bian was the youngest, but his learning was profound, and the examiner appreciated him, so he was exempted from the examination and allowed to become a monk. After receiving full ordination, he followed Dharma Master Zhi Ning to study the scriptures and treatises, spending many years in diligent study. During the Daye era, he resided in the Chan Ding (meditation) Daochang (place of practice). In the first year of the Wude era, he left Guanzhong to propagate the Dharma in the areas of Pu, Yu, Shan, and Guo. He once lectured on the Compendium of the Mahayana in Ruicheng, and the listeners were crowded. A donor used curtains to cover the top to shield from the wind and rain. Soon, a Taoist came to question him. Bian said, 'The true Dharma is naturally bright, and evil winds obscure it.' The Taoist wanted to argue further, but suddenly a strong wind arose, the curtains became entangled, the Taoist's hat and clothes were blown off, and dust and basins blocked his mouth and nose. The others did not notice, and the Taoist finally laughed loudly and left. During the Zhenguan era, a place for translating scriptures was established, and he was ordered to move to Hongfu Monastery to serve as a certifier.
岳法師闡俱舍論因輟己講而聽之。隨出鈔三百餘紙。十三年六月十三日。卒于所住寺。時方亢旱。炎曦隆赫。停龕二旬顏貌明潤。逮葬而雨率土。歡抃。壽七十五。著攝論中邊唯識思塵佛性無性等。章疏並行世。
唐道亮
趙之欒城趙氏子。年十五。依莎坥禪坊。備公出家。備自十六。至八十。闡弘大論。名重兩河間。亮咨承久之。乃蒙遣往封龍山誦經。儔侶三十。並事禪那。素無凈人。惟亮齒稚位卑。日營眾務。徒跣舂粟。積至七年。承聞瓚禪師盛化並部。既受具。即往從之。究定學。又徙無量壽寺從嚴律師。習律。自爾專業四分矣。未幾。侍嚴往石州聽地持論。別為其地之員秀才者。開起信論。且往呂州聽龕律師講。而後歸。唐初詔住滿師義興寺自常敷唱以振厲。後輩。及還鄉里。其師備公尚無恙。欣其有所成立而來者覲也。為建律筵橫經請益者數逾八百。分鐙之士。四十餘人。至今貞觀十九年。壽七十矣。
唐道洪
俗尹姓。世居河東父嚁仕隋江陵令子五人洪其三也。開皇六年。十三歲出家。事京邑曇延法師專究涅槃。覆述通暢。復受地論于愿法師傍貫余經。德器崇振。文帝崩。詔居禪定道場。自爾弘演無暇日。貞觀初。詔為律藏寺上座。居無何。詔任大總持寺主。十四年。赴寶昌寺
【現代漢語翻譯】 現代漢語譯本： 岳法師講解《俱舍論》時，因聽聞他人講解而中斷了自己的講座。隨後寫出了三百多頁的筆記。貞觀十三年六月十三日，在所居住的寺廟圓寂。當時正值大旱，陽光強烈。停靈二十天，顏貌依然明潤。等到安葬時，普降甘霖，百姓歡欣鼓舞。享年七十五歲。著有《攝大乘論》、《中邊分別論》、《唯識論》、《思塵論》、《佛性論》、《無性論》等章疏，並行於世。 唐朝的道亮法師 趙郡欒城人，姓趙。十五歲時，依附莎坥禪坊的備公出家。備公從十六歲到八十歲，闡揚弘揚《大論》，名聲響徹兩河之間。道亮長期跟隨備公學習，後來被派遣到封龍山誦經。同伴有三十人，都致力於禪修。寺廟裡向來沒有供養人，只有道亮年紀小，地位低，每天負責各種事務，光著腳舂米，持續了七年。後來聽說瓚禪師在并州一帶盛行教化，受戒后，就去跟隨他，深入研究佛學。之後又遷居到無量壽寺，跟隨嚴律師學習戒律。從此專心研究四分律。不久，跟隨嚴律師前往石州聽講《地持論》，另外為當地的員秀才講解《起信論》。還前往呂州聽龕律師講經，之後返回。唐朝初年，朝廷下詔讓他住在滿師義興寺，經常宣講佛法，以激勵後輩。後來返回家鄉，他的老師備公還健在，很高興他有所成就，前來拜見。為他建立了講律的場所，前來請教的人超過八百，分座講經的僧人有四十多人。到貞觀十九年，道亮法師已經七十歲了。 唐朝的道洪法師 俗姓尹，世代居住在河東，父親尹嚁曾任隋朝江陵縣令，有五個兒子，道洪排行第三。開皇六年，十三歲出家，師從京城的曇延法師，專心研究《涅槃經》，能夠流暢地複述和理解。又跟隨愿法師學習《地論》，同時貫通其他經典，德行高尚。隋文帝駕崩后，朝廷下詔讓他住在禪定道場。從此弘揚佛法，沒有空閑的日子。貞觀初年，朝廷下詔讓他擔任律藏寺的上座。不久，又被任命為大總持寺的住持。貞觀十四年，前往寶昌寺。
【English Translation】 English version: Master Yue interrupted his own lectures on the 'Abhidharmakośa' to listen to others' explanations. Subsequently, he produced over three hundred pages of notes. On the thirteenth day of the sixth month of the thirteenth year of the Zhenguan era, he passed away at the temple where he resided. At that time, there was a severe drought, and the sun was scorching. His body remained in the coffin for twenty days, and his face remained bright and radiant. When he was finally buried, rain fell across the land, and the people rejoiced. He lived to the age of seventy-five. He authored commentaries on the 'Mahāyānasaṃgraha', the 'Madhyāntavibhāga', 'Vijñāptimātratāsiddhi', 'Thought Dust', 'Buddha-nature', and 'Absence of Nature', which are widely circulated. Dao Liang of the Tang Dynasty A native of Luancheng in Zhao Prefecture, surnamed Zhao. At the age of fifteen, he became a monk under Bei Gong at the Shaqiu Chan Monastery. Bei Gong, from the age of sixteen to eighty, expounded and propagated the 'Great Treatise', and his reputation was renowned throughout the two He regions. Dao Liang followed Bei Gong for a long time, and was later sent to Fenglong Mountain to recite scriptures. There were thirty companions, all dedicated to Chan meditation. There were no patrons in the monastery, and Dao Liang, being young and of low status, was responsible for various tasks every day, such as husking rice barefoot, which he continued for seven years. Later, he heard that Chan Master Zan was flourishing in Bing Prefecture, and after receiving ordination, he went to follow him and study Buddhism in depth. Later, he moved to Wuliangshou Temple and studied the precepts under Vinaya Master Yan. From then on, he specialized in the Four-Part Vinaya. Soon after, he followed Vinaya Master Yan to Shizhou to listen to lectures on the 'Yogācārabhūmi-śāstra', and also lectured on the 'Awakening of Faith in the Mahayana' for Yuan Xiucai, a local scholar. He also went to Luzhou to listen to lectures by Vinaya Master Kan, and then returned. At the beginning of the Tang Dynasty, the imperial court ordered him to reside at the Manshi Yixing Temple, where he frequently preached the Dharma to encourage later generations. Later, he returned to his hometown, where his teacher Bei Gong was still alive, and was pleased that he had achieved something and came to visit. A place for lecturing on the Vinaya was established for him, and more than eight hundred people came to seek instruction, and more than forty monks lectured in turn. By the nineteenth year of the Zhenguan era, Dao Liang was seventy years old. Dao Hong of the Tang Dynasty His secular surname was Yin, and his family had lived in Hedong for generations. His father, Yin Di, served as the magistrate of Jiangling County during the Sui Dynasty. He had five sons, and Dao Hong was the third. In the sixth year of the Kaihuang era, at the age of thirteen, he became a monk, studying the 'Nirvana Sutra' under Dharma Master Tan Yan in the capital, and was able to recite and understand it fluently. He also studied the 'Dasabhumika Sutra' under Dharma Master Yuan, while also mastering other scriptures. His virtue was highly esteemed. After the death of Emperor Wen of Sui, the imperial court ordered him to reside in the Chan Meditation Dojo. From then on, he propagated the Dharma without a day of rest. At the beginning of the Zhenguan era, the imperial court ordered him to serve as the senior seat of the Vinaya Treasury Temple. Soon after, he was appointed as the abbot of the Da Zongchi Temple. In the fourteenth year of the Zhenguan era, he went to Baochang Temple.
。涅槃之請。時有白雉訓狎不去。以至終席弘福寺譯經。詔證義講涅槃八十七遍。季年以疾卒。壽七十九。
唐道因
姓侯氏。濮陽人也。七歲丁內艱免喪。求師于鄉里之靈巖寺。不浹旬。誦通涅槃二帙。落髮益加砥礪即事講演。及升戒品。旋習律儀。時彭城嵩法師。傳攝大乘論。門徒鼎盛。因於眾中過見推揖。每令覆講后隱太岳凡閱四秋。將詣洛無與偕者。方以時禁不可獨行。但念觀音。旁有皓首沙門。從何許來相𢹂入城。忽不知所在。人以為冥感所致。避難三蜀之多寶寺。開攝論維摩。聽者千數。寶暹法師東海人也。尤負才藝。傲視群眾。每造因輒改容。酬遣總管鄧國公竇琎行臺左僕射贊國竇軌長史申國公高士廉范陽公盧承慶。岳牧官僚。俱申虔仰。而彭門山寺久經頹廢。因以習道安居之暇構壞營圮。蔚成凈坊。盡刻三藏經典于寺之北巖。玄奘法師。翻譯于京師大慈恩寺。詔起因校定。兼充正義。奘師深加歎賞。慧日寺主楷法師延請說法。帝城緇侶。得所未聞。專業涅槃華嚴大品維摩法華楞伽等經。十地地持毗曇智度攝大乘對法佛地等論。及四分律等。攝論維摩有疏。顯慶三年三月。終於慧日。明年反葬于彭門。春秋七十有二。
唐普光
史失姓氏。鄉里素事三藏奘法師。勤吝非儕輩所
【現代漢語翻譯】 現代漢語譯本：涅槃的講座邀請他參加。當時有一隻白色的雉雞，經過馴養后不願離去，直到講座結束。他在弘福寺翻譯佛經，奉詔參與義證，講解《涅槃經》八十七遍。晚年因病去世，享年七十九歲。
唐代道因法師
俗姓侯，是濮陽人。七歲時遭遇家庭變故，免除了喪服。他在家鄉的靈巖寺拜師求學，不到十天，就能背誦《涅槃經》的兩卷。出家后更加勤奮，立即開始講經說法。受戒之後，又學習律儀。當時彭城的嵩法師傳授《攝大乘論》，門徒眾多。道因在人群中被嵩法師看重並推舉，每次都讓他復講。之後他隱居在太岳山，一共四年。將要前往洛陽時，沒有人與他同行。當時正值禁令時期，不能獨自出行。他只是唸誦觀音菩薩的名號，旁邊出現一位白髮老僧，不知從何處來，帶領他進入城中，忽然又不見了蹤影。人們認為這是冥冥之中的感應。爲了躲避戰亂，他來到四川的多寶寺，開講《攝大乘論》和《維摩詰經》，聽眾有數千人。寶暹法師是東海人，尤其有才華，傲視眾人。每次見到道因法師，都會改變態度。總管鄧國公竇琎、行臺左僕射贊國竇軌、長史申國公高士廉、范陽公盧承慶等地方官員，都對他非常敬仰。而彭門山寺已經破敗很久了，道因法師在學習佛法安居的同時，修繕破敗的寺廟，使之成為一個清凈的道場。他將三藏經典刻在寺廟北面的巖石上。當時玄奘法師在京師大慈恩寺翻譯佛經，朝廷下詔讓道因法師校對，並擔任正義。玄奘法師對他非常讚賞。慧日寺的主持楷法師邀請他講法，京城的僧侶們得到了前所未聞的教義。他專門研究《涅槃經》、《華嚴經》、《大品般若經》、《維摩詰經》、《法華經》、《楞伽經》等經典，以及《十地經論》、《地持論》、《毗曇》、《智度論》、《攝大乘論》、《對法論》、《佛地論》等論著，以及《四分律》等。他還著有《攝大乘論疏》和《維摩詰經疏》。顯慶三年三月，道因法師在慧日寺圓寂。第二年，被送回彭門安葬。享年七十二歲。
唐代普光法師
史書沒有記載他的姓氏。他的家鄉一直信奉三藏法師玄奘（Xuanzang）。他的勤奮節儉是同輩人無法比擬的。
【English Translation】 English version: He was invited to lecture on Nirvana. At that time, there was a white pheasant that had been trained and was unwilling to leave until the end of the lecture. He translated scriptures at Hongfu Temple, and was ordered to participate in the verification of meaning, lecturing on the Nirvana Sutra eighty-seven times. He died of illness in his later years at the age of seventy-nine.
Tang Dynasty, Dharma Master Daoyin
His secular surname was Hou, and he was a native of Puyang. At the age of seven, he encountered family misfortune and was exempted from mourning. He sought a teacher at Lingyan Temple in his hometown, and within ten days, he could recite two fascicles of the Nirvana Sutra. After becoming a monk, he became even more diligent and immediately began to lecture on the scriptures. After receiving the precepts, he also studied the Vinaya. At that time, Dharma Master Song of Pengcheng was transmitting the 'Mahāyānasaṃgraha' (Compendium of the Mahayana), and his disciples were numerous. Daoyin was valued and recommended by Dharma Master Song in the crowd, and he was always asked to review the lectures. After that, he lived in seclusion in Mount Taiyue for four years. When he was about to go to Luoyang, no one would accompany him. At that time, it was a time of prohibitions, and he could not travel alone. He simply recited the name of Avalokiteśvara (Guanyin), and a white-haired monk appeared beside him, who came from nowhere, and led him into the city, and suddenly disappeared. People believed that this was a response from the unseen. To avoid the war, he came to Duobao Temple in Sichuan and lectured on the 'Mahāyānasaṃgraha' and the 'Vimalakirti Sutra', with thousands of listeners. Dharma Master Baoxian was a native of the East Sea and was especially talented, looking down on the crowd. Every time he saw Dharma Master Daoyin, he would change his attitude. Local officials such as Grand Administrator Duke Dou Jin of Deng, Left Vice Director of the Department of State Affairs Zan Guo Dou Gui, Chief Secretary Duke Gao Shilian of Shen, and Duke Lu Chengqing of Fanyang all had great respect for him. The Pengmen Mountain Temple had been dilapidated for a long time, and while studying the Dharma and living in peace, Dharma Master Daoyin repaired the dilapidated temple, making it a pure place for practice. He had the Tripitaka (three collections of Buddhist texts) engraved on the rocks north of the temple. At that time, Dharma Master Xuanzang was translating scriptures at the Great Ci'en Temple in the capital, and the court ordered Dharma Master Daoyin to proofread them and serve as the 'Zhengyi' (corrector). Dharma Master Xuanzang greatly admired him. Dharma Master Kai, the abbot of Huiri Temple, invited him to preach, and the monks in the capital received teachings they had never heard before. He specialized in the 'Nirvana Sutra', 'Avatamsaka Sutra', 'Mahaprajnaparamita Sutra', 'Vimalakirti Sutra', 'Lotus Sutra', 'Lankavatara Sutra', and other scriptures, as well as the 'Ten Bhumi Sutra', 'Yogacarabhumi-sastra', 'Abhidharma', 'Mahaprajnaparamita-sastra', 'Mahāyānasaṃgraha', 'Abhidharmasamuccaya', 'Buddhabhumi Sutra Sastra', and other treatises, as well as the 'Four-Part Vinaya', etc. He also wrote commentaries on the 'Mahāyānasaṃgraha' and the 'Vimalakirti Sutra'. In March of the third year of Xianqing, Dharma Master Daoyin passed away at Huiri Temple. The following year, he was sent back to Pengmen for burial. He lived to the age of seventy-two.
Tang Dynasty, Dharma Master Puguang
The historical records do not record his surname. His hometown had always believed in the Tripitaka Master Xuanzang (Xuanzang). His diligence and frugality were unmatched by his peers.
及。其智解尤莫可測。后預傳譯。由是嶷然獨見頭角。初奘以舊翻俱舍論文義多缺。因出梵本再譯以授光。其義多是西印薩婆多師私所記憶。光爲著疏解判。行之。且奘自貞觀十九年。終於麟德元年。出大小乘經律論。七十五部。一千三百三十五卷。光所筆受。十七八。晚於玉華宮。出般若經裨贊之功。殊甚。
唐道世
字玄惲。其先伊闞韓氏。祖代官京兆。子孫家焉。年十二依青龍寺辭俗名犯大宗廟諱。以字行。
研核律部。尤慕上乘。顯慶間。以奘師新翻經論。入內共養。仍選慈恩寺大德輪番行道。不替於時。世預其列。
及東宮造西明寺亦以英博召居之。時宣律師盛闡毗尼。世輔翊不敢怠。復編類一書。號法苑珠林。百篇厘為十帙。以使內學披攬。余著述頗多既而卒。壽臘之詳。史不具述。
唐法寶
久依奘法師。學方譯婆沙論。寶以非想見惑之疑。請益奘。因別出十六字入論中遮難辭。寶白曰。此固梵本語邪。奘曰。吾以義意作之耳。寶曰。師豈宜以凡情粉飾聖量哉。若俱舍之六離合釋義尤以寶為定。時光寶二師之。于奘師是猶什公之得融睿云。長安三年。義凈三藏就福先寺西明寺翻譯。詔偕法藏勝莊等。證義聞譽益著。
唐道光
姓褚氏。未詳何許人。
【現代漢語翻譯】 及。其智解尤莫可測。后預傳譯。由是嶷然獨見頭角。初奘（玄奘法師）以舊翻俱舍論文義多缺。因出梵本再譯以授光（窺基）。其義多是西印薩婆多師（Sarvāstivāda）私所記憶。光爲著疏解判。行之。且奘自貞觀十九年。終於麟德元年。出大小乘經律論。七十五部。一千三百三十五卷。光所筆受。十七八。晚於玉華宮。出般若經裨贊之功。殊甚。
唐道世
字玄惲。其先伊闞韓氏。祖代官京兆。子孫家焉。年十二依青龍寺辭俗名犯大宗廟諱。以字行。
研核律部。尤慕上乘。顯慶間。以奘師新翻經論。入內共養。仍選慈恩寺大德輪番行道。不替於時。世預其列。
及東宮造西明寺亦以英博召居之。時宣律師盛闡毗尼。世輔翊不敢怠。復編類一書。號法苑珠林。百篇厘為十帙。以使內學披攬。余著述頗多既而卒。壽臘之詳。史不具述。
唐法寶
久依奘法師。學方譯婆沙論。寶以非想見惑之疑。請益奘。因別出十六字入論中遮難辭。寶白曰。此固梵本語邪。奘曰。吾以義意作之耳。寶曰。師豈宜以凡情粉飾聖量哉。若俱舍之六離合釋義尤以寶為定。時光寶二師之。于奘師是猶什公之得融睿云。長安三年。義凈三藏就福先寺西明寺翻譯。詔偕法藏勝莊等。證義聞譽益著。
唐道光
姓褚氏。未詳何許人。
【English Translation】 His wisdom and understanding were immeasurable. Later, he participated in translation work, distinguishing himself with unique insights. Initially, Xuanzang (Xuanzang, a famous Chinese Buddhist monk) found many deficiencies in the old translations of the Abhidharma-kośa-śāstra (Treasury of Higher Knowledge) . Therefore, he re-translated it from the Sanskrit version and taught it to Kuiji (Kuiji, a prominent disciple of Xuanzang). Much of its meaning was based on what the Sarvāstivāda (Sarvāstivāda, one of the early Buddhist schools) masters in West India had memorized. Kuiji then wrote commentaries and explanations, which were widely circulated. Furthermore, from the nineteenth year of the Zhenguan era to the first year of the Linde era, Xuanzang translated seventy-five works of the Mahayana and Hinayana sutras, Vinaya, and Shastras, totaling 1,335 volumes. Kuiji transcribed seventeen or eighteen of these. Later, at Yuhua Palace, his contribution to the translation and praise of the Prajna Sutra was particularly significant.
Tang Daoshi
His courtesy name was Xuanyun. His ancestors were from the Yi Kan Han clan. His grandfather served as an official in Jingzhao, and his descendants settled there. At the age of twelve, he left secular life at Qinglong Temple. His original name violated the taboo of the imperial ancestral temple, so he went by his courtesy name.
He studied the Vinaya (rules of monastic discipline) extensively and especially admired the Mahayana (Great Vehicle) teachings. During the Xianqing era, he was selected to enter the palace to serve and support Master Xuanzang's newly translated scriptures and treatises. He was also chosen to participate in the rotation of eminent monks from Ci'en Temple who conducted religious services regularly. Daoshi was among them.
When the Eastern Palace built Ximing Temple, he was summoned to reside there due to his intelligence and erudition. At that time, Vinaya Master Xuan was vigorously propagating the Vinaya, and Daoshi assisted him diligently. He also compiled a book called 'The Forest of Gems in the Dharma Garden,' which was divided into one hundred chapters in ten volumes to facilitate study by those within the palace. He wrote many other works before passing away. The details of his age and monastic seniority are not recorded in history.
Tang Fabao
He had long relied on Dharma Master Xuanzang. When Xuanzang was translating the Vibhasa (commentary), Fabao questioned Xuanzang about a doubt concerning the 'non-perception' delusion. As a result, Xuanzang added sixteen words into the treatise to refute the objection. Fabao asked, 'Are these indeed words from the Sanskrit text?' Xuanzang replied, 'I added them based on my understanding of the meaning.' Fabao said, 'How can the master use ordinary sentiments to embellish the sacred measure?' Fabao's interpretations were particularly definitive regarding the six separations and combinations in the Abhidharma-kośa-śāstra. The two masters, Daoguang and Fabao, were to Master Xuanzang as Kumārajīva (Kumārajīva, a famous translator of Buddhist texts) was to Dao Rong and Seng Rui. In the third year of the Chang'an era, Yijing (Yijing, a Chinese Buddhist monk and translator) Tripitaka translated scriptures at Fuxian Temple and Ximing Temple. Fabao was ordered to participate in the verification of the translations along with Fazang, Shengzhuang, and others, and his reputation grew.
Tang Daoguang
His surname was Chu, but his origins are unknown.
年逾齠齔。即出家。受具后。遂學毗尼于光州岸公。門下。素持誦法華至老尤不怠。上元元年。示疾終於錢唐之法華寺。春秋七十九。法臘五十八。
週會隱
史失載氏族。素以道德學問。有名京師。麟德二年。詔與西明寺玄則等十人。撰禪林要鈔于北門西龍門。修書所其書蓋集大藏諸經。精義所成也。進呈。詔藏之秘閣。隱亦嘗預翻譯。茲不錄。
周圓測
幼明敏。講新翻唯識論。既得時譽。后講新瑜伽論。尤得其指。蓋二論譯畢。奘公私為其弟子基師弘闡。使專其美。而測輒窺竊。以先發之而破其情計。然能以法為樂如此。天后初。詔入譯經館。充證義員。出大乘顯識等經。
周嘉尚
蚤從三藏奘師研習諸論。晚於玉華宮。譯大般若經。充證義。綴文之職。及奘之疾使悉疏所翻經論部卷數目。所造功德讀於前。奘合掌歡喜以謝。天后初。詔入義凈三藏譯場。時稱宿匠云。
周彥悰
久游三藏奘師之門。貞觀末。翻譯館開人物尤盛。光寶之徒角立。而悰長於著述。與沙門慧立相流亞。立嘗作三藏西域記備言所歷諸國山川形勝。道里夷險。風俗美陋。而悰為之箋釋。以行世云。
周義忠
生潞之襄垣尹氏。甫九歲。即依淄州沼阇梨出家。沼使誦涅槃大
【現代漢語翻譯】 現代漢語譯本 年幼時（年逾齠齔），就出家了。受具足戒后，便在光州岸公門下學習毗尼（Vinaya，戒律）。平素堅持誦讀《法華經》，直到老年更加不懈怠。上元元年，示現疾病，最終在錢塘的法華寺圓寂。享年七十九歲，僧臘五十八年。
週會隱
史書沒有記載他的氏族。他向來以道德學問聞名于京師。麟德二年，朝廷下詔與西明寺的玄則等十人，在北門西龍門修書處編撰《禪林要鈔》。這本書大概是彙集大藏經中精妙義理而成的。進呈給朝廷后，皇帝下詔收藏在秘閣。週會隱也曾參與翻譯工作，這裡就不再記錄了。
周圓測
年幼時就聰明敏捷，講解新翻譯的《唯識論》，很快就獲得了當時的聲譽。後來講解新翻譯的《瑜伽師地論》，尤其能夠掌握其中的要旨。大概是因為這兩部論典翻譯完畢后，玄奘（奘公）私下讓他的弟子窺基（基師）弘揚闡釋，讓他獨享這份美譽。而圓測卻暗中窺探學習，搶先發表，打破了玄奘的情感計劃。然而他能夠如此以佛法為樂。天后（武則天）初年，朝廷下詔進入譯經館，擔任證義員，翻譯出《大乘顯識經》等經典。
周嘉尚
早年跟隨三藏法師玄奘（奘師）研習各種論典，晚年在玉華宮翻譯《大般若經》時，擔任證義和綴文的職務。等到玄奘生病時，嘉尚詳細地列出玄奘所翻譯的經論部卷數目，以及所做的功德，在玄奘面前宣讀。玄奘聽后合掌歡喜，表示感謝。天后初年，朝廷下詔進入義凈三藏的譯場，當時被稱為老資格的匠師。
周彥悰
長期在三藏法師玄奘（奘師）門下學習。貞觀末年，翻譯館人才濟濟，尤其興盛，光寶等人傑出。而彥悰擅長於著述，與沙門慧立齊名。慧立曾經撰寫《大唐西域記》，詳細記載了他所經歷的各個國家的山川地形、道路遠近、風俗好壞。而彥悰為這本書作箋釋，使其流傳於世。
周義忠
出生于潞州襄垣的尹氏家庭。剛滿九歲，就依淄州的沼阇梨出家。沼阇梨讓他背誦《涅槃經》大部。
【English Translation】 English version In his early years (having passed the age of childhood), he renounced the household life. After receiving the full monastic precepts, he studied the Vinaya (discipline) under An Gong in Guang Prefecture. He diligently recited the Lotus Sutra throughout his life, never slacking even in old age. In the first year of the Shangyuan era, he manifested illness and ultimately passed away at the Lotus Flower Temple in Qiantang. He lived to the age of seventy-nine, with fifty-eight years as a monk.
Zhou Huiyin
Historical records do not mention his clan. He was known in the capital for his morality and learning. In the second year of the Linde era, the imperial court ordered him and ten others, including Xuanze of Ximing Temple, to compile the 'Essentials of the Chan Forest' at the Western Longmen of the North Gate. This book was likely a collection of the profound meanings from various sutras in the Great Treasury. After it was presented to the court, the emperor ordered it to be stored in the Secret Pavilion. Huiyin also participated in translation work, which will not be recorded here.
Zhou Yuanze
He was intelligent and quick-witted from a young age, lecturing on the newly translated 'Treatise on Consciousness-Only,' and quickly gained a reputation at the time. Later, he lectured on the newly translated 'Yoga Treatise,' especially grasping its essence. It was probably because after these two treatises were translated, Xuanzang (Master Zang) privately had his disciple Kuiji (Master Ji) promote and expound them, allowing him to enjoy the sole credit. However, Yuanze secretly spied and learned, preemptively publishing his own interpretations, thwarting Xuanzang's plans. Nevertheless, he was able to find such joy in the Dharma. In the early years of Empress Wu (Tianhou), the imperial court ordered him to enter the translation bureau, serving as a certifying member, and translating scriptures such as the 'Great Vehicle Scripture on Manifesting Consciousness'.
Zhou Jiashang
Early on, he studied various treatises with the Tripitaka Master Xuanzang (Master Zang). Later, at Yuhua Palace, when translating the 'Great Perfection of Wisdom Sutra,' he served as a certifying member and in the role of composing the text. When Xuanzang fell ill, Jiashang meticulously listed the number of volumes of scriptures and treatises translated by Xuanzang, as well as the merits he had accumulated, and read them before Xuanzang. Xuanzang, upon hearing this, joined his palms in joy and expressed his gratitude. In the early years of Empress Wu (Tianhou), the imperial court ordered him to enter the translation bureau of the Tripitaka Master Yijing, where he was known as a veteran craftsman.
Zhou Yanzong
He studied for a long time under the Tripitaka Master Xuanzang (Master Zang). At the end of the Zhenguan era, the translation bureau was full of talent and particularly prosperous, with figures like Guangbao standing out. Yanzong excelled in writing and was comparable to the monk Huili. Huili once wrote the 'Records of the Western Regions of the Great Tang,' detailing the mountains, rivers, terrain, distances, customs, and virtues of the countries he had visited. Yanzong provided annotations for this book, allowing it to circulate in the world.
Zhou Yizhong
He was born into the Yin family of Xiangyuan in Luzhou. At the young age of nine, he renounced the household life and became a monk under the Chan Master Zhao of Zizhou. Chan Master Zhao had him recite the entire Great Nirvana Sutra.
經。未幾而習復。無小脫誤。時年十三矣。年二十受具足戒。深研四分律。旁通十二門論。且為眾開演。沼謂之曰。蹄涔之水。惡足以容吞舟之魚。慈恩基師方有聲海㝢。遂相與𢹂持而就學焉。閱五年。而受法華無垢稱等經。百法因明俱舍成實唯識等論。高座屢登。長筵每展。於是著成唯識纂要。成唯識論鈔。法華經鈔。無垢稱鈔。百法論疏。忠平常必向西北方。行坐冥心。兜率內院以祈往生。一日晨興澡漱訖。望空拜如有所禱。頃之跏趺命諸子。教戒忽異香充庭。光影燭室。忠合掌仰矚曰。穢弱比丘。何煩大聖。躬至接引。遂逝。時年七十二。
周慧沼
夙業翻傳。始依三藏奘師于大慈恩寺。后從大乘基師及菩提流志。譯大寶積經于崇福寺。選充證義員。
周宗哲
西河平遙人也。稚歲天資聰穎。既尋師範。屬三藏奘公。方翻經論哲從之。時歷周星。學窮諸典。其淹貫該博。于奘門下。號得意。啟后又謂之為法江哲。哲曰。為謝諸人。毋為此目殊。不知法海近在乎太原也。所指者。蓋浮丘云。嘗著義例沼法師以其佛位三事喻中。三點三目。強分上下。勝劣配屬。太成巧誣。噫是豈知哲哉。
唐浮丘
姓張氏。太原人也。挺然奇表。慧悟絕倫。博綜群書。言分雅俗。尤于瑜伽論
【現代漢語翻譯】 現代漢語譯本 經。不久就複習好了，沒有絲毫遺漏錯誤。當時十三歲。二十歲受具足戒（佛教僧侶的正式戒律）。深入研究《四分律》（佛教戒律經典），廣泛通曉《十二門論》（中觀學派的論著）。並且為大眾開講演說。慧沼（周慧沼，人名）對他說：『小水洼里的水，怎麼能容得下能吞船的大魚呢？』當時慈恩寺的基師（窺基，人名）在全國都很有名望，於是（慧沼）就和他一起前往求學。過了五年，學習了《法華經》（佛教經典）、《無垢稱經》（即《維摩詰經》，佛教經典）等經，《百法明門論》（唯識宗論著）、《因明入正理論》（邏輯學論著）、《俱舍論》（佛教論著）、《成實論》（佛教論著）、《唯識論》（唯識宗論著）等論。多次登上高座講法，經常舉辦講筵。於是著成了《成唯識論纂要》、《成唯識論鈔》、《法華經鈔》、《無垢稱經鈔》、《百法論疏》。慧忠（人名）平時總是面向西北方，無論是行走還是坐臥都靜心冥想，祈求往生到兜率內院（彌勒菩薩的住所）。一天早晨起來洗漱完畢，對著天空拜，好像在祈禱什麼。過了一會兒，結跏趺坐，告誡他的弟子們。忽然異香充滿庭院，光芒照亮房間。慧忠合掌仰望說：『我這樣污穢弱小的比丘，怎麼好意思勞動大聖親自來接引呢？』說完就去世了。當時七十二歲。
周慧沼（人名）
因為前世的業力而翻譯經典。起初依止三藏法師玄奘（人名）在大慈恩寺（寺名）。後來跟隨大乘基師（窺基，人名）和菩提流志（人名），在崇福寺（寺名）翻譯《大寶積經》（佛教經典）。被選為證義員。
周宗哲（人名）
是西河平遙人。從小天資聰穎。開始尋訪老師學習。當時正趕上三藏法師玄奘（人名）翻譯經論，宗哲就跟隨他學習。經過很長時間，學完了各種典籍。他的學識淵博，在玄奘門下，被稱為得意門生。後來又有人稱他為法江哲。宗哲說：『請各位不要這樣稱呼我，不要這樣特別看待我。不知道佛法的大海就在太原嗎？』他所指的是浮丘（唐浮丘，人名）。曾經寫了義例，慧沼法師（周慧沼，人名）用佛位三事來比喻，認為其中三點三目，強行區分上下，勝劣搭配，太過牽強附會。唉，這是哪裡知道我啊。
唐浮丘（人名）
姓張，是太原人。容貌出衆，智慧超群。廣泛閱讀各種書籍，言談既文雅又通俗。尤其精通《瑜伽師地論》（唯識宗論著）。
【English Translation】 English version Scripture. Before long, he reviewed and mastered it without the slightest omission or error. He was thirteen years old at the time. At the age of twenty, he received the full monastic precepts (formal rules for Buddhist monks). He deeply studied the 'Śrāvakavinaya' (a classic of Buddhist precepts), and widely understood the 'Dvādaśanikāya-śāstra' (a treatise of the Madhyamaka school). Moreover, he lectured and expounded to the public. Huizhao (Zhou Huizhao, a person's name) said to him: 'How can the water in a small puddle accommodate a fish that can swallow a boat?' At that time, Master Kui of Ci'en Monastery (Kui Ji, a person's name) was very famous throughout the country, so (Huizhao) went with him to study. After five years, he studied scriptures such as the 'Lotus Sūtra' (a Buddhist scripture), the 'Vimalakīrti-nirdesa Sūtra' (a Buddhist scripture) and treatises such as the 'Śata-pañcāśatka-śāstra' (a treatise of the Yogācāra school), the 'Nyāyapraveśa' (a treatise on logic), the 'Abhidharmakośa' (a Buddhist treatise), the 'Satya-siddhi-śāstra' (a Buddhist treatise), and the 'Vijñāptimātratāsiddhi-śāstra' (a treatise of the Yogācāra school). He ascended the high seat to preach many times and often held lectures. Therefore, he wrote 'Essentials of the Vijñāptimātratāsiddhi-śāstra', 'Commentary on the Vijñāptimātratāsiddhi-śāstra', 'Commentary on the Lotus Sūtra', 'Commentary on the Vimalakīrti-nirdesa Sūtra', and 'Commentary on the Śata-pañcāśatka-śāstra'. Huizhong (a person's name) usually faced the northwest, meditating whether walking or sitting, praying to be reborn in the Tuṣita Heaven (the abode of Maitreya Bodhisattva). One morning, after washing up, he bowed to the sky as if praying for something. After a while, he sat in the lotus position and admonished his disciples. Suddenly, a strange fragrance filled the courtyard, and light illuminated the room. Huizhong, with his palms together, looked up and said: 'How can a defiled and weak bhikṣu (Buddhist monk) trouble the Great Sage to personally come and receive me?' Then he passed away. He was seventy-two years old at the time.
Zhou Huizhao (a person's name)
He translated scriptures due to the karma of his previous life. Initially, he relied on the Tripiṭaka Master Xuanzang (a person's name) at the Great Ci'en Monastery (a temple name). Later, he followed the Mahayana Master Kui (Kui Ji, a person's name) and Bodhiruci (a person's name) to translate the 'Mahāratnakūṭa Sūtra' (a Buddhist scripture) at Chongfu Monastery (a temple name). He was selected as a certifying member.
Zhou Zongzhe (a person's name)
He was from Pingyao in Xihe. From a young age, he was intelligent and clever. He began to seek teachers to study. At that time, Tripiṭaka Master Xuanzang (a person's name) was translating scriptures and treatises, and Zongzhe followed him to study. After a long time, he learned all kinds of classics. His knowledge was extensive, and he was called a favorite disciple under Xuanzang. Later, some people called him Dharma River Zhe. Zongzhe said: 'Please don't call me that, don't treat me so specially. Don't you know that the sea of Dharma is near Taiyuan?' He was referring to Fuqiu (Tang Fuqiu, a person's name). He once wrote a commentary, and Dharma Master Huizhao (Zhou Huizhao, a person's name) used the three matters of the Buddha's position to make an analogy, believing that the three points and three items forcibly distinguished between superior and inferior, and the matching of strengths and weaknesses was too far-fetched. Alas, how could he know me?
Tang Fuqiu (a person's name)
His surname was Zhang, and he was from Taiyuan. He had an outstanding appearance and extraordinary wisdom. He read widely in various books, and his speech was both elegant and popular. He was especially proficient in the 'Yogācārabhūmi-śāstra' (a treatise of the Yogācāra school).
志意加到。四方學者。爭造其門。然訥于宣剖。深藏若虛。於時哲公方盛有辨說之譽。獨知所推。許以法海之目歸焉。年七十餘終於所居之崇福寺。
唐道成者
不知何許人也。顯慶中。設席京師。敷弘四分。采稟之侶。有同霧市。雖文綱出澄照之門。然亦升堂入室屢矣。且懷素著述多本于成。垂拱中。日照三藏譯顯識等經。詔成與明恂嘉尚證義。后莫詳其終。
唐恒景
生當陽文氏。貞觀二十二年。恩澤出家。初依文綱律師。研究毗尼。後於覆舟山玉泉南十里所。別立精舍。號隆興追智者彈師故跡。修習止觀法門。自則天稱制中宗纂歷三被詔入內供養。尊以師禮。從受戒法。景龍三年詔許歸山。先嚐追召天下義行高僧。二十餘人。常于內殿修福。至是散齊。仍詔中書門下。及諸學士等。于林光殿。送景。上親賦詩。中書令李嶠。中書舍人李乂等。皆應制和。時江陵道俊玄奘亦以還鄉。承御賜則其榮于衣錦晝行多矣。著順多義論二卷。攝正法論七卷。佛性論二卷。先天元年。九月二十五日卒。春秋七十九。弟子奉葬于所住寺之西原。
唐智升
未詳何許人。懸解二乘。尤善毗尼。然于著述蓋出天性。每以大藏之目。雖有聶道真道安明佺等。所撰晉魏漢等錄。亦姑以記其翻傳歲月
【現代漢語翻譯】 現代漢語譯本：他意志堅定，四方學者爭相拜訪。但他不善於宣講剖析，深藏不露，好像什麼都沒有一樣。當時哲公（指某位法師）以善於辯論著稱，唯獨他推崇道宣律師，認為他精通佛法，堪稱『法海』。道宣律師七十多歲時，在居住的崇福寺圓寂。
唐代道成法師
不知道是哪裡人。顯慶年間，在京城設講座，弘揚四分律。前來學習的人，多如霧中的集市。雖然他的學說出自澄照法師門下，但他已經可以升堂入室，學有所成。而且懷素法師的許多著作都以道成法師的學說為基礎。垂拱年間，日照三藏（指玄照法師）翻譯《顯識經》等經典，朝廷下詔讓道成法師與明恂法師一起校正義理。後來他的結局就不清楚了。
唐代恒景法師
是當陽文氏之子。貞觀二十二年，因朝廷恩澤而出家。起初跟隨文綱律師研究毗尼（戒律）。後來在覆舟山玉泉寺南十里處，另外建立精舍，名為隆興寺，追隨智者大師（指智顗）的足跡，修習止觀法門。從則天稱帝到中宗即位，三次被詔入宮供養，皇帝以師禮相待，向他受戒。景龍三年，朝廷下詔允許他返回山中。他曾經奉詔召集天下二十多位義行高僧，經常在內殿修福。到這時，他散盡供養，朝廷又詔令中書門下以及各位學士等，在林光殿為他送行。皇帝親自賦詩，中書令李嶠、中書舍人李乂等人都奉詔和詩。當時江陵道俊法師、玄奘法師也正要還鄉，承受的御賜，比衣錦還鄉還要榮耀得多。著有《順多義論》二卷、《攝正法論》七卷、《佛性論》二卷。先天元年九月二十五日圓寂，享年七十九歲。弟子們將他安葬在所住寺廟的西邊。
唐代智升法師
不知道是哪裡人。精通二乘佛法，尤其擅長毗尼（戒律）。他的著作大概是出於天性。經常以大藏經為目標。雖然有聶道真、道安、明佺等人撰寫的晉、魏、漢等代的經錄，但也只是記錄了翻譯的年代。
【English Translation】 English version: He was firm in his will, and scholars from all directions vied to visit him. However, he was not good at explaining and analyzing, keeping himself deeply hidden as if he had nothing. At that time, Dharma Master Zhe (referring to a certain Dharma master) was renowned for his eloquence, but he alone admired Vinaya Master Daoxuan, considering him to be proficient in the Dharma, worthy of being called a 'Sea of Dharma'. Vinaya Master Daoxuan passed away at the age of seventy-plus at Chongfu Temple, where he resided.
Tang Dynasty Dharma Master Daocheng
It is not known where he was from. During the Xianqing period, he set up a lecture hall in the capital, propagating the Four-Part Vinaya. Those who came to learn were as numerous as a market in the fog. Although his teachings originated from Dharma Master Chengzhao, he had already ascended to the hall and entered the room, achieving mastery. Moreover, many of Dharma Master Huaisu's writings were based on Dharma Master Daocheng's teachings. During the Chuigong period, Tripitaka Rizhao (referring to Dharma Master Xuanzhao) translated scriptures such as the Manifestation of Consciousness Sutra, and the court issued an edict for Dharma Master Daocheng and Dharma Master Mingxun to jointly correct the meaning. Later, his ending is unknown.
Tang Dynasty Dharma Master Hengjing
He was the son of the Wen family of Dangyang. In the twenty-second year of Zhenguan, he became a monk due to the grace of the court. Initially, he followed Vinaya Master Wengang to study the Vinaya (precepts). Later, ten miles south of Yuquan Temple on Fuzhou Mountain, he established a separate monastery called Longxing Temple, following the footsteps of Great Master Zhiyi (referring to Zhiyi), practicing the Samatha-Vipassana meditation method. From the time Empress Wu Zetian claimed the throne to the time Emperor Zhongzong ascended the throne, he was summoned to the palace three times for offerings, and the emperor treated him with the respect of a teacher, receiving precepts from him. In the third year of Jinglong, the court issued an edict allowing him to return to the mountains. He had been ordered to summon more than twenty eminent monks of righteousness and conduct from all over the world, and he often cultivated blessings in the inner palace. At this time, he distributed all the offerings, and the court again ordered the Zhongshu Menxia and the scholars to see him off at the Linguish Hall. The emperor personally composed a poem, and the Zhongshu Ling Li Qiao and the Zhongshu Sheren Li Yi and others all composed poems in response to the imperial order. At that time, Dharma Master Daojun and Dharma Master Xuanzang of Jiangling were also about to return to their hometowns, and the imperial gifts they received were much more glorious than returning home in brocade during the day. He wrote Shun Duo Yi Lun in two volumes, She Zheng Fa Lun in seven volumes, and Buddha-nature Lun in two volumes. He passed away on the twenty-fifth day of the ninth month of the first year of Xiantian, at the age of seventy-nine. His disciples buried him in the west of the temple where he lived.
Tang Dynasty Dharma Master Zhisheng
It is not known where he was from. He was proficient in the teachings of the Two Vehicles, especially skilled in the Vinaya (precepts). His writings were probably out of his nature. He often aimed for the Great Treasury of Scriptures. Although there were catalogs of scriptures from the Jin, Wei, and Han dynasties written by Nie Daozhen, Daoan, Mingquan, and others, they only recorded the years of translation.
。人物名字耳。若其同本異出。以一為二。以舊為新。后先渾淆。真偽雜濫。則其過不可列舉。乃于開元十八年庚午。撰開元釋教錄二十卷。其甄別之至。遂能黜江泌女子之文。以塞妖忘之源。後有作者如圓照之貞元錄。猶相去遠矣。又續道宣內典錄一卷。靖邁圖紀一卷。
唐圓暉
史失載俗氏。夙有名關輔間。為學粗究性相。尤專志俱舍。時禮部侍郎賈曾好之。每邀暉談演。至若非想見惑得非得章。其文義號繁難者。則伸暢梗概。莫不曉然。每病古師疏指難。尋乃與聖善寺懷遠律師節略註釋。使其徑捷。以便學者。後有崇廙者。為鈔以解焉。古疏出光寶二師。今獨暉疏盛行於世。
唐玄逸
姓竇氏。玄宗神武皇帝從外父也。標姿㧞俗。學業名家。既廁緇流。披閱龍藏。乃喟然嘆曰。去聖時遙。簡編倒錯。一至爾乎。遂據古今目錄所載。大小乘經律論。東西土聖賢集。一千八百部。以校酬其卷帙。詳考其音字。總為書三十卷。疏釋教廣品歷章。行之天下。然不為富貴所縱。而能以空寂自治。茍非有大過人者。曷足臻是。猗歟偉哉。
唐靈㠋
不知何許人。干封中。于西明獲與南山宣公法席。切問近思。靡憚行役。然所師承。亦莫克定。晚懼失宣意指。乃復隨宣所講收采。以解刪
【現代漢語翻譯】 現代漢語譯本：人物的名字罷了。如果他們同出一源卻有不同說法，將一個當作兩個，把舊的說成新的，先後順序混淆，真假內容雜亂，那麼其中的錯誤就數不清了。於是（一行禪師）在開元十八年庚午年，撰寫了《開元釋教錄》二十卷。他甄別考訂非常嚴謹，能夠去除江泌女子虛妄的文章，以此來堵塞妖妄謬誤的源頭。後來的作者，如圓照法師的《貞元錄》，與《開元釋教錄》相比，還差得很遠。他又續寫了道宣律師的《內典錄》一卷，靖邁法師的《圖紀》一卷。
唐朝圓暉法師
史書沒有記載他的俗家姓氏。他早就在關輔一帶很有名氣，為學粗略地研究了法相宗和三論宗，尤其專注于《俱舍論》（Abhidharmakośa）。當時禮部侍郎賈曾很喜歡《俱舍論》，經常邀請圓暉法師講解演說。至於像『非想非非想處』的『見惑』是否能斷除這樣的章節，其中的文義號稱繁瑣艱難，圓暉法師都能闡明梗概，沒有不清楚明白的。他常常苦於古代法師的疏解指引難以尋覓，於是就與聖善寺的懷遠律師一起節略註釋，使之簡明快捷，以便於學者學習。後來有崇廙法師，為此抄寫並加以解釋。古代的疏解出自光寶二位法師，現在只有圓暉法師的疏解盛行於世。
唐朝玄逸法師
姓竇氏，是玄宗神武皇帝的外祖父。他儀表出衆，學業精深，名揚天下。出家為僧后，披閱佛經，於是感慨地說：『距離聖人的時代已經很久遠了，經書的簡冊編排顛倒錯亂，竟然到了這種地步！』於是他根據古今目錄所記載的，大乘、小乘的經、律、論，以及東西方聖賢的著作，共一千八百部，來校對勘正其中的卷帙，詳細考證其中的音韻字義，總共寫完成的書三十卷，疏解佛教的廣大品類和歷代典章，在天下流傳。然而他沒有被富貴所迷惑，而是能夠用空寂之心來約束自己。如果不是有非常過人之處，怎麼能夠達到這種境界呢？真是偉大啊！
唐朝靈㠋法師
不知道是哪裡人。干封年間，在西明寺得到機會在南山宗道宣律師的座下學習，懇切提問，認真思考，不怕辛勞。然而他所師承的，也無法確定。晚年擔心失去道宣律師的意旨，於是又跟隨道宣律師所講的內容進行收集採摘，用來解釋刪改。
【English Translation】 English version: These are just the names of people. If they have the same origin but different accounts, treating one as two, presenting the old as new, confusing the order, and mixing truth with falsehood, then the errors are countless. Therefore, in the Gengwu year of the eighteenth year of Kaiyuan (730 AD), he compiled the 'Kaiyuan Shijiao Lu' (Record of Buddhist Teachings of the Kaiyuan Era) in twenty volumes. His meticulousness in distinguishing and verifying was such that he could remove the false writings of the woman Jiang Mi, thereby blocking the source of demonic falsehoods. Later authors, such as Yuanzhao's 'Zhenyuan Lu' (Record of the Zhenyuan Era), were far inferior to the 'Kaiyuan Shijiao Lu'. He also continued Daoxuan's 'Neidian Lu' (Record of Internal Canons) in one volume and Jingmai's 'Tuji' (Illustrated Records) in one volume.
Tang Dynasty: Venerable Yuanhui
History does not record his secular surname. He was already famous in the Guanzhong (關中) and Guansu (關輔) regions. His scholarship broadly covered the characteristics of phenomena and the nature of reality, and he was particularly devoted to the 'Abhidharmakośa' (俱舍論). At that time, the Vice Minister of the Ministry of Rites, Jia Zeng, favored it and often invited Yuanhui to lecture and expound. As for chapters such as whether the 'delusions of views' (見惑) in the 'Realm of Neither Perception nor Non-Perception' could be eliminated, whose texts were notoriously complex and difficult, Yuanhui could clarify the main points, leaving nothing unclear. He often lamented that the guidance of ancient teachers was difficult to find, so he collaborated with the Vinaya Master Huaiyuan of Shengshan Temple to abridge and annotate it, making it concise and accessible for scholars. Later, Chongyi made a copy to explain it. The ancient commentaries came from the two masters Guang and Bao, but now only Yuanhui's commentary is prevalent in the world.
Tang Dynasty: Venerable Xuanyi
His surname was Dou, and he was the maternal grandfather of Emperor Xuanzong. He was outstanding in appearance and exceptional in learning, renowned throughout the land. After becoming a monk and perusing the Buddhist scriptures, he sighed and said, 'The time since the sages is distant, and the arrangement of the scriptures is inverted and disordered, to such an extent!' Therefore, based on the records in ancient and modern catalogs, including the sutras, vinayas, and shastras of the Mahayana and Hinayana traditions, as well as the collections of Eastern and Western sages, totaling 1,800 works, he collated and corrected their volumes, and carefully examined their sounds and characters, compiling them into thirty volumes. He elucidated the vast categories of Buddhist teachings and historical records, which circulated throughout the land. However, he was not seduced by wealth and honor, but was able to govern himself with emptiness and tranquility. If he did not have extraordinary qualities, how could he have achieved this? How great!
Tang Dynasty: Venerable Lingzhi
It is not known where he was from. During the Qianfeng era, he had the opportunity to study under the Vinaya Master Daoxuan of the Nanshan School at Ximing Temple, asking questions earnestly and thinking deeply, without fearing hardship. However, his specific lineage of teachers cannot be determined. In his later years, fearing that he would lose the meaning of Daoxuan's teachings, he followed Daoxuan's lectures, collecting and extracting material to explain and revise them.
補。鈔中別號為記。又撰輕重訣。遭世喪亂。遂爾湮沒。哀哉。
唐吳興法海
字文允。生丹陽之張氏。少𨽻鶴林寺剃染。尋訪師友。研究經論。於是東魯之書。西來之指。悉探其源奧。嘗謂人曰。佛學無他。惟心地而已矣。余皆椎輪也。天寶中。預揚州法慎律寺講席。時曇一靈一等。人共推為顏冉焉。尤與杼山晝公交善。黑白二徒為林下游者多從之。
唐慧苑
京兆人。少師事賢首法藏。稟受華嚴宗指。乃依寶藏論。丘四種教。一迷真異執教則凡夫也。二真一分半教則二乘也。三真一分滿教則初心菩薩也。四真具滿教則初地菩薩也。夫如來藏在眾生。未嘗不有而能識之者。蓋寡如生盲人之未嘗識其父母妻子也。諸師處判。或依或違。且集詁訓二卷。專以音釋一家文義云。
唐神回
幼入法流。節行孤峻。寶應間。偕稱心寺大義律師。習三觀於左溪朗禪師殊得天臺之旨。且辭章宏贍字畫遒妍。作朗真影贊。法華經文句序。為世所貴。后不詳其終。
唐崇政
太原侯氏子。幼𨽻郡之崇福寺出家。誦經千餘紙。皆覆習。時因目之政經藏。然氣偉神肅。儀觀整麗。見者為興起。相國王公縉。嘗請政弘闡俱沙論嘆其剖判之長。酬答之當。尤非他人所可及。代宗朝。詔充章信
【現代漢語翻譯】 現代漢語譯本：補遺。鈔本中另有記號。又撰寫了《輕重訣》。遭遇世事喪亂，於是就此湮沒了。可悲啊。
唐朝吳興人法海（Fa Hai）， 字文允。出生于丹陽的張氏家族。年少時在鶴林寺出家。之後尋訪師友，研究經論。於是東魯的書籍，西來的教義，都探究了它們的源頭和奧秘。曾經對人說：『佛學沒有別的，唯獨心地而已。』其餘的都是粗糙的輪子。天寶年間，參與揚州法慎律寺的講席。當時曇一、靈一等人，人們共同推舉他們為顏回、冉求。尤其與杼山晝公關係很好。出家和在家兩種身份的弟子，在林下游學的人很多都跟隨他。
唐朝慧苑（Hui Yuan）， 京兆人。年少時師事賢首法藏（Xian Shou Fa Zang），稟受華嚴宗的宗旨。於是依據《寶藏論》，區分四種教義：一是迷真異執教，這是凡夫；二是真一分半教，這是二乘；三是真一分滿教，這是初心菩薩；四是真具滿教，這是初地菩薩。如來藏在眾生之中，未嘗沒有，但能夠認識它的人，大概就像天生的盲人從未認識自己的父母妻子一樣。各位法師的判斷，有的依據，有的違背。並且彙集了《詁訓》二卷，專門用音韻來解釋一家之言的文義。
唐朝神回（Shen Hui）， 年幼時就進入佛門，節操品行高潔峻拔。寶應年間，與稱心寺的大義律師一起，向左溪朗禪師學習三觀，特別領會了天臺宗的宗旨。而且文采宏富，書法遒勁優美。所作的《朗真影贊》、《法華經文句序》，為世人所看重。後來不清楚他的結局。
唐朝崇政（Chong Zheng）， 是太原侯氏的兒子。年幼時在郡里的崇福寺出家。誦讀經典一千多紙，都能夠複習。當時人們因此稱他為『政經藏』。然而氣度雄偉，神情嚴肅，儀容端莊美麗，見到的人都為之振奮。相國王公大臣，曾經請崇政弘揚《俱舍論》，讚歎他剖析判斷的長處，應對答覆的恰當，尤其不是其他人所能及的。代宗朝，奉詔擔任章信
【English Translation】 English version: Supplement. There are additional notes in the manuscript. He also wrote 'Secrets of Lightness and Heaviness'. Due to the chaos of the times, it was lost. Alas.
Fa Hai (Dharma Ocean) of Wuxing in the Tang Dynasty, Whose courtesy name was Wenyun. He was born into the Zhang family of Danyang. He became a monk at Helin Temple at a young age. Afterwards, he sought out teachers and friends, and studied scriptures and treatises. Thus, the books of Donglu and the teachings from the West, he explored their origins and mysteries. He once said to people, 'Buddhist learning is nothing else, only the mind. The rest are just rough wheels.' During the Tianbao era, he participated in the lectures at Fashen Law Temple in Yangzhou. At that time, Tan Yi, Ling Yi, and others were commonly regarded as Yan Hui and Ran Qiu. He was especially close to Abbot Zhou of Zhushan. Many disciples, both monastic and lay, who traveled downstream in the forests followed him.
Hui Yuan (Wisdom Garden) of the Tang Dynasty, A native of Jingzhao. He studied under Xianshou Fazang (Worthy Head Dharma Treasury) in his youth, receiving the tenets of the Huayan School. Accordingly, based on the 'Treatise on the Treasury of Reality', he distinguished four types of teachings: first, the teaching of delusion and differing attachments to reality, which is for ordinary people; second, the teaching of partial reality and partial illusion, which is for the two vehicles; third, the teaching of full reality and partial illusion, which is for bodhisattvas in the initial stages; fourth, the teaching of full reality and complete illusion, which is for bodhisattvas of the first ground. The Tathagatagarbha (Tathagata's Womb) is within sentient beings, and has never not been present, but those who can recognize it are as rare as a person born blind who has never recognized their parents and children. The judgments of the various masters, some are based on it, some are contrary to it. Furthermore, he compiled two volumes of 'Guxun' (Explanations and Annotations), specializing in explaining the meaning of one school's texts using phonetics.
Shen Hui (Divine Return) of the Tang Dynasty, Entered the Buddhist order at a young age, with noble and upright conduct. During the Baoying era, together with the Vinaya Master Dayi of Chengxin Temple, he studied the Three Contemplations under Chan Master Lang of Zuoxi, especially grasping the essence of the Tiantai School. Moreover, his writing was rich and elegant, and his calligraphy was vigorous and beautiful. His 'Eulogy on the Shadow of Langzhen' and 'Preface to the Textual Commentary on the Lotus Sutra' were valued by the world. His end is unknown.
Chong Zheng (Esteemed Governance) of the Tang Dynasty, Was the son of the Hou family of Taiyuan. He became a monk at Chongfu Temple in the prefecture at a young age. He recited over a thousand sheets of scriptures, all of which he could review. At that time, people therefore called him 'Zheng, the Scripture Treasury'. However, his demeanor was majestic, his expression solemn, and his appearance dignified and beautiful, causing those who saw him to be inspired. Princes, dukes, and high officials once invited Chong Zheng to propagate the 'Abhidharmakosha', praising his strengths in analysis and judgment, and the appropriateness of his responses, which were beyond the reach of others. During the reign of Emperor Daizong, he was ordered to serve as Zhang Xin
寺大德。不起。終於寺。春秋五十八。
唐良賁
姓郭氏。河中虞鄉人也。風表峻整。識鑒淵曠。永泰中。參預不空三藏傳度梵本。代宗請為菩薩戒師。時仁王護國經新出。詔撰疏曲盡經意。有表進上。後有奏乞流行。表詔答等文皆不錄。尋于章信安國二寺演導。聽者常數百人。官供不匱。大曆七年正月。不空奏請入目錄。詔可賁先於六年徙居集州。十二年三月十日。無疾枕肱右臥。而終於符陽。遺表上唸誦儀對御二卷。春秋六十一。臘二十九。阇維收灰中舍利百餘粒。後置塔于上都城東。
唐省躬
睦州相廬人。然不知姓氏所從出。童年即強識。志大言高。耆宿皆偉其器。從師𨽻業聖德寺。依姑蘇開元道恒師。習毗尼。恒殊愛其勤謹。晚講訓維揚著順正錄十卷。世呼淮南記主。自號清冷山。沙門云。
唐神清
字靈庾。姓章氏。綿州昌明人。季孟皆出家。有名清其仲也。在娠即母惡葷膻。兒時遇佛像輒致禮。年十三。依開元寺辯智法師。誦法華楞伽維摩佛頂等經。有司使試所習。時太守喬琳異之。為落髮。則大曆中也。年十七。眾請講法華。聽者厭服。歲滿從慧義寺如律師受具。尋詣京邑。以優文贍學入內應奉。晚喪所親。因復歸慧義寺演導。元和中。卒于寺山絕頂。塔其遺
【現代漢語翻譯】 現代漢語譯本 寺大德（寺廟裡有德行的高僧），去世時沒有疾病，最終圓寂于寺廟中，享年五十八歲。
唐良賁（Liang Ben of Tang Dynasty）
俗姓郭，是河中虞鄉人。風度儀表莊重嚴謹，見識廣博深遠。永泰年間，參與不空三藏（Amoghavajra）翻譯梵文佛經，唐代宗請他擔任菩薩戒師。當時《仁王護國經》剛出現，皇帝下詔讓他撰寫疏解，詳細闡述經文的含義。有奏表進獻給皇帝，後來又有奏請請求推行此經。奏表和皇帝的答覆等文章都沒有被收錄。不久之後，在章信寺和安國寺講經說法，聽眾常常有數百人，官府提供的資助也很充足。大曆七年正月，不空上奏請求將他的著作收入目錄，皇帝批準了。良賁在六年之前遷居到集州。大曆十二年三月十日，沒有疾病，枕著右臂安詳地圓寂于符陽。遺留的奏表上有《唸誦儀對御二卷》。享年六十一歲，僧臘二十九年。火化后，收取到一百多粒舍利，後來在上都城東建造佛塔供奉。
唐省躬（Sheng Gong of Tang Dynasty）
是睦州相廬人，但是不知道他的姓氏。童年時就記憶力很強，志向遠大，言辭豪邁。年長的僧人都認為他將來必成大器。跟隨聖德寺的老師學習，依止姑蘇開元寺的道恒律師，學習毗尼（Vinaya，戒律）。道恒特別喜愛他的勤奮謹慎。晚年在揚州講經說法，著有《順正錄》十卷，世人稱他為淮南記主，自號清冷山沙門。
唐神清（Shen Qing of Tang Dynasty）
字靈庾，姓章，是綿州昌明人。他的幾個兄弟都出家了，其中有名的是他的二哥。他的母親在懷孕的時候就不喜歡吃葷腥。他小時候遇到佛像就叩拜。十三歲時，依止開元寺的辯智法師，誦讀《法華經》、《楞伽經》、《維摩詰經》、《佛頂經》等經典。地方官員讓他考試所學的內容，當時的太守喬琳對他感到驚異，為他剃度。那是大曆年間。十七歲時，僧眾請他講解《法華經》，聽眾都心悅誠服。滿了受戒的年齡后，他從慧義寺的如律師那裡受具足戒。不久之後前往京城，因為文章寫得好，學問淵博，入宮應奉。晚年因為父母去世，於是又回到慧義寺講經說法。元和年間，在寺中山頂去世，人們建塔安葬他的遺骨。
【English Translation】 English version The Venerable Monk of the Temple, passed away without illness, ultimately attaining Nirvana in the temple, at the age of fifty-eight.
Tang Liang Ben (Liang Ben of Tang Dynasty)
His secular surname was Guo, and he was a native of Yuxiang in Hezhong. His demeanor was dignified and upright, and his knowledge was profound and extensive. During the Yongtai period, he participated in the translation of Sanskrit scriptures by Amoghavajra (Bu Kong Sanzang), and Emperor Daizong of Tang requested him to be a Bodhisattva Preceptor. At that time, the 'Benevolent Kings Sutra Protecting the Country' (Ren Wang Huguo Jing) had just appeared, and the emperor ordered him to write a commentary, elaborating on the meaning of the scripture in detail. There was a memorial presented to the emperor, and later there was a request to promote this scripture. The memorial and the emperor's reply, etc., were not recorded. Soon after, he lectured and taught at Zhangxin Temple and Anguo Temple, and there were often hundreds of listeners, with ample support from the government. In the first month of the seventh year of the Dali era, Amoghavajra requested that his works be included in the catalog, and the emperor approved it. Liang Ben had moved to Jizhou six years earlier. On the tenth day of the third month of the twelfth year of the Dali era, without illness, he rested his head on his right arm and peacefully passed away in Fuyang. The memorial left behind included 'Commentary on Recitation Rituals Presented to the Emperor, Two Volumes'. He was sixty-one years old, with twenty-nine years as a monk. After cremation, more than a hundred relics were collected, and later a pagoda was built in the east of the capital city to enshrine them.
Tang Sheng Gong (Sheng Gong of Tang Dynasty)
He was a native of Xianglu in Muzhou, but his surname is unknown. He had a strong memory from childhood, and his aspirations were lofty and his words were bold. The elder monks all believed that he would become a great figure in the future. He studied with a teacher at Shengde Temple, and relied on the Vinaya Master Dao Heng of Kaiyuan Temple in Gusu to study the Vinaya (Vinaya, monastic rules). Dao Heng especially loved his diligence and prudence. In his later years, he lectured and taught in Yangzhou, and wrote 'Records Following the Correct Path' (Shun Zheng Lu) in ten volumes. People called him the Recorder of Huainan, and he called himself a Shramana of Qingleng Mountain.
Tang Shen Qing (Shen Qing of Tang Dynasty)
His courtesy name was Lingyu, his surname was Zhang, and he was a native of Changming in Mianzhou. Several of his brothers became monks, and the famous one was his second elder brother. His mother disliked eating meat and strong-smelling vegetables during pregnancy. When he was a child, he would bow to Buddha statues whenever he encountered them. At the age of thirteen, he relied on the Dharma Master Bianzhi of Kaiyuan Temple to recite scriptures such as the 'Lotus Sutra' (Fahua Jing), 'Lankavatara Sutra' (Lengqie Jing), 'Vimalakirti Sutra' (Weimojie Jing), and 'Surangama Sutra' (Foding Jing). Local officials had him tested on what he had learned, and the then-prefect Qiao Lin was amazed by him and tonsured him. That was during the Dali era. At the age of seventeen, the monks asked him to lecture on the 'Lotus Sutra', and the listeners were all convinced. After reaching the age for ordination, he received full ordination from the Vinaya Master Ru of Huiyi Temple. Soon after, he went to the capital city, and because of his good writing and extensive knowledge, he entered the palace to serve. In his later years, because his parents passed away, he returned to Huiyi Temple to lecture and teach. During the Yuanhe era, he passed away on the summit of the temple mountain, and people built a pagoda to bury his remains.
身於白門蘭若。蓋郪城北郭外。所謂北山者。前後著述法華玄箋十卷。釋氏年志三十卷。新律疏要談十卷。亦名清鈔。二宗初學儀一卷。有宗七十五法疏一卷。亦名法源記。所以解小乘計五位色心心所不相應無為等法體性業用於以詳括。故曰法源也。識心論。澄觀論。俱舍義鈔。北山參玄語錄。弟子義將嗣。將尤善俱舍起信二論。
唐乘恩
不知何許人。志學尋師頡頏黌肆。尤樂於教養。講習之美。為四方所歸。天寶末。關中版蕩。因避地姑臧。眾翕然影附。乃自念以差虜之封。習俗易變。此亦佛法之幸也。故重撰百法論疏並鈔行之。既示寂。沙門法信稟本道節度使張朝義表進乞使兩街三學大德。詳定。詔許之。仍賜其僧紫衣。充本道大德。則咸通四年三月也。
唐丹甫
素習持犯之業。于亙文律師。文即省躬弟子也。甫于躬為孫。會稽誠律范之淵藪。蓋曇一玄儼之唱。既高而和者寡矣。及甫而聲塵愈起。邁於前烈。有允文者。又以匠手相之。故行事之際。宜甫之風能尚草也。咸通末年。門生智章傳嗣至今。
唐慧普
蘄之蘄水宋氏子也。出家既謹尸羅。尤以誦持涅槃大經。為業。元和十二年。卜築廣濟山。以便修治。其于大經。能盡記憶。四十二卷。或疑而試之。則果通暢。
【現代漢語翻譯】 現代漢語譯本： 住在白門蘭若（寺廟名）。位於郪（qī）城北郭外，就是所謂的北山。前後著述了《法華玄箋》十卷、《釋氏年志》三十卷、《新律疏要談》十卷，也叫《清鈔》，《二宗初學儀》一卷，《有宗七十五法疏》一卷，也叫《法源記》，用來解釋小乘所計的五位色、心、心所、不相應行、無為等法的體性、作用，用以詳細概括，所以叫《法源》。還有《識心論》、《澄觀論》、《俱舍義鈔》、《北山參玄語錄》。弟子義將繼承了他的事業，義將尤其擅長《俱舍論》和《起信論》。
唐朝的乘恩法師 不知道是哪裡人。立志求學，尋訪老師，在學校里學習。尤其喜歡教書育人，講習的美名遠揚，四方的人都來歸附他。天寶末年，關中地區發生動亂，於是到姑臧避難，人們都欣然跟隨。於是他自己想到，憑藉邊遠地區的封地，習俗容易改變，這也是佛法的幸運。所以重新撰寫了《百法論疏》並作鈔本流傳。圓寂后，沙門法信稟告本道節度使張朝義，上表請求讓兩街三學的大德詳細審定。皇帝下詔允許，並賜予他紫衣，充任本道大德。那是咸通四年三月。
唐朝的丹甫法師 一向學習持戒和犯戒的戒律。師從亙文律師，亙文是省躬的弟子。丹甫是省躬的孫子。會稽是研究律學的淵藪，自從曇一和玄儼提倡律學后，水平高超且能和他們相提並論的人就很少了。到了丹甫，他的聲名更加顯赫，超過了前人。有允文這樣的人，又以高超的技藝輔助他。所以在行事的時候，應該傚法丹甫的風範，甚至可以傚法草書。咸通末年，門生智章繼承了他的事業，一直到現在。
唐朝的慧普法師 是蘄州蘄水宋氏的兒子。出家后既謹慎地遵守戒律，又以誦持《涅槃大經》為主要修行。元和十二年，在廣濟山建造住所，以便修行。他對於《涅槃大經》能完全記住，四十二卷的內容，有人懷疑而試著考他，結果他果然能通暢地背誦出來。
【English Translation】 English version: He resided at Baimen Aranya (monastery name), located outside the north gate of Qi city, in the area known as North Mountain. He authored ten volumes of 'Annotations on the Lotus Sutra' (Fa Hua Xuan Jian), thirty volumes of 'Chronicles of Buddhist History' (Shi Shi Nian Zhi), ten volumes of 'Essential Discussions on the New Vinaya Commentary' (Xin Lu Shu Yao Tan), also known as 'Qing Chao,' one volume of 'Primer for Beginners of the Two Schools' (Er Zong Chu Xue Yi), and one volume of 'Commentary on the Seventy-Five Dharmas of the Consciousness-Only School' (You Zong Qi Shi Wu Fa Shu), also known as 'Record of the Source of Dharma' (Fa Yuan Ji), which explains in detail the nature, characteristics, and functions of the five categories of existence (form, mind, mental factors, non-associated formations, and unconditioned dharmas) as understood in the Hinayana tradition. Hence, it is called 'Source of Dharma.' He also wrote 'Treatise on the Mind of Consciousness' (Shi Xin Lun), 'Treatise by Cheng Guan' (Cheng Guan Lun), 'Notes on the Abhidharmakosa' (Ju She Yi Chao), and 'Record of Conversations on Profound Meditation at North Mountain' (Bei Shan Can Xuan Yu Lu). His disciple Yi Jiang inherited his work, and Yi Jiang was particularly skilled in the Abhidharmakosa and the Awakening of Faith treatises.
Tang Dynasty Monk Cheng En His origins are unknown. He aspired to learn and sought teachers, studying diligently in schools. He particularly enjoyed teaching and nurturing others, and his reputation for excellent instruction spread far and wide, attracting followers from all directions. At the end of the Tianbao era, when the Guanzhong region was in turmoil, he sought refuge in Guzang, and the people eagerly followed him. He then reflected that, thanks to the remote location, customs were easily changed, which was fortunate for the propagation of Buddhism. Therefore, he re-edited the 'Commentary on the Hundred Dharmas' (Bai Fa Lun Shu) and circulated it along with his own notes. After his passing, the monk Fa Xin reported to Zhang Chaoyi, the military commissioner of the region, and requested that eminent monks from the two streets and three schools thoroughly review his work. The emperor granted the request and bestowed upon him a purple robe, appointing him as a great monk of the region. This occurred in the third month of the fourth year of the Xiantong era.
Tang Dynasty Monk Dan Fu He was well-versed in the precepts of upholding and violating the Vinaya. He studied under the Vinaya Master Heng Wen, who was a disciple of Sheng Gong. Dan Fu was Sheng Gong's grandson. Kuaiji was a renowned center for the study of Vinaya, but since the advocacy of Tan Yi and Xuan Yan, few had reached their level of expertise. With Dan Fu, his reputation grew even greater, surpassing his predecessors. With the support of Yun Wen, who possessed exceptional skills, his influence grew. Therefore, in practice, one should emulate Dan Fu's style, even to the point of emulating cursive script. At the end of the Xiantong era, his disciple Zhi Zhang inherited his work, continuing it to this day.
Tang Dynasty Monk Hui Pu He was a son of the Song family from Qishui in Qizhou. After becoming a monk, he diligently observed the precepts and devoted himself to reciting and upholding the Great Nirvana Sutra (Nie Pan Da Jing). In the twelfth year of the Yuanhe era, he built a hermitage on Mount Guangji for the purpose of cultivation. He was able to memorize the entire Great Nirvana Sutra, all forty-two volumes. When someone doubted his ability and tested him, he was indeed able to recite it fluently.
無凝滯。大中三年。集眾跏坐而逝。如入禪定。弟子奉全身。塔山椒香火不絕至今。
唐玄暢
字申之。宣城陳氏子也。甫九齡。即依涇縣水西寺之清逸上人。教授經法。年十九。獲剃落。滿歲受具于福州兜率戒壇。尤知究習律藏。越中之遊厭足異聞。乃趨京師西明寺從慧正師。遍討律師宣公行道勝蹟。遂受三學大德之職。會昌廢教。眾議宜上表以諫。庶幾上聽而停罷前詔。於是兩街僧錄靈宴辯章等。共推暢為首。悉錄歷代帝王事。進奏弗聽。大中初。賜紫伽梨。詔充內外壇大德。咸通間。詔充追福院首領。兼總持寺維那。署上座。修懺悔法。加佛號一萬五千並請以本生心地觀經一部八卷。入藏。詔許之。乾符初。賜號曰。法寶。二年三月二十一日卒。壽七十九臘五十九。其年四月二十五日。窆于長安縣高陽小梁村。四年尚書禮部侍郎崔沆勒文其碑。次頌德。
唐玄約
生正平張氏。幼入鄉里之隆興寺。肄業日誦千言。既落髮。受滿分戒。探尋篇聚。久歷歲時。玄賾淹貫。眾所推仰。戾止長安聖壽寺。臨壇講律。兼講俱舍論共四十餘遍。且著金華鈔二十卷。以明論旨。名重汾沁間。北面門人百餘輩。卒年七十六。﨟五十六。阇維獲舍利。構磚浮圖于郡城之西。
梁彥暉
姓孫氏
【現代漢語翻譯】 現代漢語譯本 無凝滯。大中三年，聚集眾人跏趺而坐圓寂，如同進入禪定一般。弟子們供奉他的全身，在山頂的塔中香火至今不絕。
唐 玄暢（Tang Xuan Chang）
字申之，是宣城陳氏之子。剛滿九歲，就跟隨涇縣水西寺的清逸上人學習經法。十九歲時剃度出家，滿一年後在福州兜率戒壇受具足戒。尤其精通研究和學習律藏。遊歷越地后，厭倦了聽聞各種傳聞，於是前往京師西明寺，跟隨慧正師學習。遍訪律師宣公的行道勝蹟，於是接受了三學大德的職位。會昌年間，朝廷廢除佛教，眾人商議應該上表進諫，或許能讓皇上聽取意見而停止之前的詔令。於是兩街僧錄靈宴、辯章等人，共同推舉玄暢為首領，詳細記錄歷代帝王的事蹟，上奏朝廷但未被採納。大中初年，被賜予紫色袈裟，詔令擔任內外壇大德。咸通年間，詔令擔任追福院首領，兼任總持寺維那，署名上座，修習懺悔法，增加佛號一萬五千，並請求將《本生心地觀經》一部八卷收入藏經。皇帝應允了他的請求。乾符初年，賜號為『法寶』。二年三月二十一日圓寂，享年七十九歲，僧臘五十九年。同年四月二十五日，安葬于長安縣高陽小梁村。四年，尚書禮部侍郎崔沆撰寫碑文以頌揚他的功德。
唐 玄約（Tang Xuan Yue）
生於正平張氏。年幼時進入鄉里的隆興寺學習，每天背誦千言。剃度后，受了具足戒。探尋佛經，經歷了漫長的歲月。對佛學的理解深刻而廣泛，受到眾人的推崇。前往長安聖壽寺，在法壇上講解戒律，兼講《俱舍論》共四十餘遍。並且撰寫了《金華鈔》二十卷，來闡明論旨。名聲在汾州、沁州一帶非常顯赫，北面拜師的門徒有一百多人。圓寂時七十六歲，僧臘五十六年。荼毗后獲得了舍利，在郡城的西邊建造了磚塔來供奉。
梁 彥暉（Liang Yan Hui）
姓孫氏。
【English Translation】 English version Without stagnation. In the third year of Dazhong era, he gathered the assembly, sat in the lotus position, and passed away, as if entering into Samadhi. Disciples enshrined his whole body in a pagoda on the mountain peak, where incense has been continuously offered to this day.
Tang Xuan Chang
His courtesy name was Shenzhi, and he was the son of the Chen family of Xuancheng. At the young age of nine, he followed the Venerable Qingyi of Shuixi Temple in Jing County to study scriptures. At the age of nineteen, he was tonsured and ordained. After a full year, he received the complete precepts at the Toushuai Ordination Platform in Fuzhou. He was particularly knowledgeable in studying the Vinaya Pitaka. After traveling in Yue, he grew tired of hearing various rumors, so he went to Ximing Temple in the capital to study with Master Huizheng. He visited all the holy sites where the Vinaya Master Xuan Gong practiced, and then accepted the position of a great virtuous one of the Three Studies. During the Huichang persecution of Buddhism, the assembly decided that they should submit a memorial to the emperor, hoping that he would listen and stop the previous decree. Therefore, the Sangha Registrars of the two streets, Lingyan and Bianzhang, jointly recommended Xuan Chang as the leader, and recorded in detail the deeds of emperors of past dynasties, submitting them to the court, but they were not heeded. In the early years of Dazhong, he was granted a purple kasaya and ordered to serve as a great virtuous one in the inner and outer altars. During the Xiantong era, he was ordered to serve as the leader of the Zhui Fu (Seeking Blessings) Monastery, and concurrently as the Karmadana (維那) of the Zongchi Monastery, signing as the senior seat. He practiced the repentance method, added 15,000 Buddha names, and requested that the 'Bensheng Xindi Guan Jing' (本生心地觀經, Sutra of the Contemplation of the Ground of Being in the Womb) in one set of eight volumes be included in the Tripitaka. The emperor granted his request. In the early years of Qianfu, he was given the title 'Dharma Treasure'. He passed away on the 21st day of the third month of the second year, at the age of seventy-nine, with fifty-nine years of monastic life. On the 25th day of the fourth month of the same year, he was buried in Xiaoliang Village, Gaoyang, Chang'an County. In the fourth year, Cui Hang, the Vice Minister of the Ministry of Rites, wrote an inscription on his stele to praise his virtues.
Tang Xuan Yue
He was born into the Zhang family of Zhengping. As a child, he entered Longxing Temple in his hometown to study, reciting a thousand words every day. After being tonsured, he received the full precepts. He explored the scriptures and spent many years studying them. His understanding of Buddhism was profound and extensive, and he was revered by all. He went to Shengshou Temple in Chang'an, where he lectured on the Vinaya and the Abhidharmakośa-bhāṣya (俱舍論) more than forty times. He also wrote the 'Jinhua Chao' (金華鈔) in twenty volumes to clarify the meaning of the treatises. His reputation was very prominent in the Fen and Qin regions, and he had more than a hundred disciples who regarded him as their teacher. He passed away at the age of seventy-six, with fifty-six years of monastic life. After cremation, relics were obtained, and a brick pagoda was built to enshrine them to the west of the city.
Liang Yan Hui
His surname was Sun.
。今東京武陽縣人。襁褓間。聞父誦金剛經則喜笑。若得意。又其家嘗齋僧。磬梵俱作。即合掌。稱曩謨。年十五。從師往太原京兆洛陽聽習。進具于嵩山少室寺。頗沙毗尼涯涘。次探經論。必底淵源。其曰。為善不同。同歸于治。治則戒定慧也。入聖機械。此其極致耳。是故南燕之人。號為佛子。初寄明福講百法論。四海英髦。云趨波委。常嬴百數。講因明百法各百許遍。著滑臺鈔。行世。乾化元年。秋八月三日終。壽七十二。臘五十二。
梁從審
幼落䰂于江都之禪智寺。咸通五年。趨燕臺奉福寺受具戒。乃復遍歷諸形勝。后歸首眾。以法律為下所畏服。然專誦凈名經。未嘗小怠。貞明二年。三月十八日。忽構微疾。明日遂卒。茶維獲舍利。累石以葬筠源。沙門靈護為之銘。
後唐虛受
嘉永御兒人。既納戒。即負笈習學上都。通經明論。不怠宣導。咸通中累應奉聖節祝讚。仍充左街鑒義。流輩弭伏。廣明中黃巢犯闕。逃難至越因開涅槃維摩二經于大善寺。且以謙雅諸師所釋。崇福疏繁略不中。同光中。遂作義評鈔十四卷。又鈔解俱舍論疏賈曾侍郎。沙門圓暉等。序。余若法華百法唯識各有別行義章。惟狷急與世寡合。畜弟子終無可其意者。嘗自執㸑治食。薪生濕旅吹旅滅。怒沃之水。
【現代漢語翻譯】 現代漢語譯本： 今東京武陽縣人。還在襁褓中時，聽到父親誦讀《金剛經》就歡喜微笑，好像領悟了其中的意思。又他家曾經齋僧，磬和梵唄一同響起時，他就合掌，稱念『曩謨』（Namo，皈依）。十五歲時，跟隨老師前往太原、京兆、洛陽聽習佛法。在嵩山少室寺受具足戒。對《頗沙毗尼》（Vibhasa Vinaya，廣律）的涯涘（邊緣）有所涉獵，進而探究經論，務必探究其淵源。他說：『為善的方式不同，但最終都歸於治理。治理就是戒、定、慧。進入聖境的途徑，這就是它的極致了。』因此，南燕的人，稱他為佛子。最初在明福寺講解《百法論》，四海的英才，像云一樣聚集，像波浪一樣涌來。經常有百餘人聽講。講解《因明》（Hetuvidya，因明學）和《百法論》各有百餘遍。著有《滑臺鈔》，在世間流傳。乾化元年秋八月初三去世，享年七十二歲，僧臘五十二年。
梁從審： 幼年時在江都的禪智寺剃度出家。咸通五年，前往燕臺奉福寺受具足戒。然後又走遍各處名山勝地，後來回到寺院，以嚴明的法律使大眾畏服。然而他專心誦讀《維摩經》，從不懈怠。貞明二年三月十八日，忽然得了小病，第二天就去世了。火化后得到舍利，用石頭壘起來安葬在筠源。沙門靈護為他撰寫了銘文。
後唐虛受： 是嘉永的御兒人。受戒后，就揹著書箱到上都學習。精通經書和論典，不懈怠地宣講佛法。咸通年間多次應邀在奉聖節時祝讚，並擔任左街鑒義，使同輩的人都佩服。廣明年間，黃巢攻打京城，他逃難到越地，於是就在大善寺開講《涅槃經》（Nirvana Sutra）和《維摩經》（Vimalakirti Sutra）。並且認為其他法師所解釋的，以及崇福寺的疏解過於繁瑣而不中肯。同光年間，於是撰寫了《義評鈔》十四卷。又抄解了《俱舍論疏》（Abhidharmakosa-bhasya，俱舍論疏），賈曾侍郎和沙門圓暉等人為之作序。其餘像《法華經》（Lotus Sutra）、《百法》（Hundred Dharmas）、《唯識》（Vijnaptimatrata，唯識學）各有不同的行義章。只是性情狷介急躁，與世人很少合得來。蓄養弟子，始終沒有稱心如意的。曾經親自燒火做飯，柴是濕的，吹了又滅，一怒之下用水澆滅了。
【English Translation】 English version: He was a native of Wuyang County in present-day Tokyo. While still in swaddling clothes, he would smile with delight upon hearing his father recite the Diamond Sutra, as if understanding its meaning. Furthermore, his family often held feasts for monks, and when the chimes and Sanskrit chants were performed, he would put his palms together and recite 'Namo' (Namo, taking refuge). At the age of fifteen, he followed his teacher to Taiyuan, Jingzhao, and Luoyang to study. He received the full monastic precepts at Shaolin Temple on Mount Song. He had some knowledge of the Vibhasa Vinaya (Vibhasa Vinaya, extensive Vinaya), and further explored the sutras and treatises, determined to delve into their origins. He said, 'The ways of doing good are different, but they all ultimately lead to governance. Governance is discipline, concentration, and wisdom. The path to entering the realm of the saints, this is its ultimate goal.' Therefore, the people of Southern Yan called him a 'Buddha's son'. He initially lectured on the Hundred Dharmas Treatise at Mingfu Temple, and talents from all over the world gathered like clouds and surged like waves. He often had over a hundred listeners. He lectured on Hetuvidya (Hetuvidya, the science of reasoning) and the Hundred Dharmas Treatise each over a hundred times. He wrote the Huatai Commentary, which circulated in the world. He passed away on the third day of the eighth month of autumn in the first year of Qianhua, at the age of seventy-two, with fifty-two years as a monk.
Liang Congshen: He was tonsured at a young age at Chanzhi Temple in Jiangdu. In the fifth year of Xiantong, he went to Fengfu Temple in Yantai to receive the full monastic precepts. Then he traveled to various scenic spots, and later returned to the temple, where he used strict laws to make the community fear and obey him. However, he devoted himself to reciting the Vimalakirti Sutra, never slacking off. On the eighteenth day of the third month of the second year of Zhenming, he suddenly contracted a minor illness, and died the next day. After cremation, relics were obtained, and he was buried in Yunyuan with stones piled up. The monk Linghu wrote an epitaph for him.
Later Tang Xushou: He was a palace servant from Jiayong. After receiving the precepts, he carried his books and studied in Shangdu. He was proficient in sutras and treatises, and tirelessly propagated the Dharma. During the Xiantong period, he was repeatedly invited to offer blessings during the Fengsheng Festival, and also served as Jianyi of the Left Street, causing his peers to submit. During the Guangming period, Huang Chao attacked the capital, and he fled to Yue, where he began to lecture on the Nirvana Sutra (Nirvana Sutra) and the Vimalakirti Sutra (Vimalakirti Sutra) at Dashan Temple. Furthermore, he believed that the explanations of other Dharma masters, as well as the commentaries of Chongfu Temple, were too verbose and inaccurate. During the Tongguang period, he wrote the Yiping Commentary in fourteen volumes. He also copied and explained the Abhidharmakosa-bhasya (Abhidharmakosa-bhasya, Commentary on the Abhidharma-kosa), with Prefect Jia Zeng and the monk Yuanhui and others writing prefaces. Other works such as the Lotus Sutra (Lotus Sutra), the Hundred Dharmas (Hundred Dharmas), and Vijnaptimatrata (Vijnaptimatrata, Consciousness-only) each had separate chapters on practice and meaning. However, he was narrow-minded and impatient, and rarely got along with the world. He raised disciples, but never found any to his liking. He once personally cooked, but the firewood was wet, and it would go out when he blew on it. In anger, he poured water on it to extinguish it.
終日不復食。晚年目昏眩每講輒載竹竺。以其不為日光所爍。爾或譏其慢眾。受怡然不以介意。元帥武肅錢王行部。至越受出謁。王。素向風禮之。有加。乾化中。度戒召充監壇選練職。吳越此職自受始。同光間。王薦于朝。乞賜紫衣。詔且至受方講上生經疏序有曰。若洪爐而虛受。受忽置麈尾顧眾曰。某得名無典實乃爾耶。何謂虛受。眾因狀以聞。王嘆曰。此僧之於榮命不可得矣。其言蓋先讖也。歲乙酉受終誥牒降元帥府。時天下瓜裂。使者之來必由青州泛海而南。風波之險。非期月莫足以達岸。至是始詢知。其登舟之日。正受讖言之日也。何武肅之能前察哉。
後唐景霄
生丹丘之徐氏。始依表公聽涉及守言阇梨敷演于鄉里。又慕而從之。資性剛介。狷急少容忍。人故寡與之合。然貌殊陋劣。而氣頗悍。納戒后。即獎訓初學于金華之東白山。時有江西徽猷律師。方自負所業著。所謂龜鑑錄者。行世偶領徒到寺。而適值霄講持犯篇默聆其說而歎賞久之。名由是而愈重矣。作簡正記二十卷。以辟邪妄。武肅王錢氏。召主臨安竹林寺。天成二年。臨壇于北塔院。后竟終於南。真身寶塔寺葬大慈山謚本受塔號清涼。
後唐貞誨
姓包氏。吳之常熟人。年十三。依州之龍興寺落䰂。性沉靜強敏。甫
【現代漢語翻譯】 現代漢語譯本：他整天都不再進食。晚年時眼睛昏花，每次講經都要拿著竹簡，因為竹簡不會被陽光灼傷。有人或許會譏笑他怠慢大眾，但他安然接受，毫不介意。元帥武肅錢王（錢镠，五代十國時期吳越國的建立者）巡視屬地，到達越地時，受前去拜見。錢王一向敬重他，對他更加禮遇。乾化年間，度戒時召他擔任監壇選練的職務。吳越國這個職務是從受開始的。同光年間，錢王向朝廷推薦他，請求賜予紫衣。詔書將到時，受正在講解《上生經疏序》，其中有『若洪爐而虛受』的句子。受忽然放下麈尾，看著眾人說：『我得這個名號沒有典實依據，是這樣嗎？什麼是虛受？』眾人因此把情況稟告了錢王。錢王嘆息說：『這位僧人對於榮華利祿是不可得的啊。』他的話大概是事先的預言。乙酉年，受去世，誥牒降到元帥府。當時天下分裂，使者前來必須從青州泛海向南，風浪的危險，非一兩個月不能到達岸邊。到這時才得知，他登船的那天，正是受預言的日子。錢武肅（錢镠）怎麼能事先知道呢？
後唐景霄
生於丹丘的徐氏。開始依附表公，聽涉及守言阇梨（梵語，意為『親教師』）在鄉里敷演佛法。又仰慕而跟隨他。性格剛強耿直，狹隘急躁，很少容忍別人，所以很少有人與他合得來。然而相貌非常醜陋，但氣勢卻很強悍。受戒后，就在金華的東白山獎掖訓導初學者。當時有江西的徽猷律師，正自負于自己的著作，就是那部所謂的《龜鑑錄》，在世上流傳。偶然帶領徒弟來到寺廟，正好趕上霄講解《持犯篇》，默默地聽了他的講解，讚賞了很久。名聲因此更加顯赫。著有《簡正記》二十卷，用來駁斥邪說謬論。武肅王錢氏，召他主持臨安竹林寺。天成二年，在北塔院臨壇。後來最終在大慈山寶塔寺去世，真身葬於此，謚號本受，塔號清涼。
後唐貞誨
姓包氏，吳地常熟人。十三歲時，在州的龍興寺剃度出家。性格沉靜，記憶力強，反應敏捷。
【English Translation】 English version: He stopped eating all day long. In his later years, his eyesight was dim, and he always held bamboo slips when lecturing, because they would not be scorched by the sunlight. Some might ridicule him for neglecting the congregation, but he accepted it calmly and didn't mind. Marshal Wusu Qian Wang (Qian Liu, the founder of the Wuyue Kingdom during the Five Dynasties and Ten Kingdoms period) inspected his territory and arrived in Yue, where Shou went to pay his respects. Qian Wang had always respected him and treated him with even more courtesy. During the Qianhua era, he was summoned to serve as the supervisor of the ordination platform during the ordination ceremony. This position in Wuyue Kingdom began with Shou. During the Tongguang era, Qian Wang recommended him to the court, requesting that he be granted a purple robe. When the imperial decree was about to arrive, Shou was lecturing on the 'Preface to the Commentary on the Sutra of Maitreya's Rebirth', which contained the sentence 'like a great furnace receiving emptiness'. Shou suddenly put down his duster and looked at the crowd, saying, 'Is it true that I obtained this title without any factual basis? What is 'receiving emptiness'?' The crowd therefore reported the situation to Qian Wang. Qian Wang sighed and said, 'This monk cannot obtain glory and wealth.' His words were probably a premonition. In the year of Yiyou, Shou passed away, and the imperial decree arrived at the Marshal's office. At that time, the country was divided, and the envoys had to travel by sea from Qingzhou to the south. The dangers of the wind and waves meant that it would take more than a month or two to reach the shore. It was only then that they learned that the day he boarded the ship was the day Shou had prophesied. How could Qian Wusu (Qian Liu) have known in advance?
Jingxiao of Later Tang
Born into the Xu family of Danqiu. He initially relied on Biao Gong, listening to Sheji Shouyan Ajari (Sanskrit, meaning 'preceptor') expounding the Dharma in the countryside. He admired and followed him. He was strong and upright in character, narrow-minded and impatient, and rarely tolerated others, so few people got along with him. However, he had a very ugly appearance, but his aura was very strong. After receiving the precepts, he encouraged and trained beginners in the Eastern White Mountains of Jinhua. At that time, Lawyer Huiyou of Jiangxi was proud of his own writings, the so-called 'Mirror of the Tortoise', which was circulating in the world. He happened to lead his disciples to the temple and happened to be there when Xiao was lecturing on the 'Chapter on Maintaining and Violating Precepts'. He listened silently to his explanation and praised it for a long time. His reputation became even more prominent as a result. He wrote twenty volumes of 'Jian Zheng Ji' to refute heresies and fallacies. Qian, the King Wusu, summoned him to preside over the Zhulin Temple in Lin'an. In the second year of Tiancheng, he presided over the altar in the North Pagoda Courtyard. Later, he finally passed away at the Bao'en Temple on Mount Daci, and his true body was buried there. His posthumous title was Benshou, and his pagoda was named Qingliang.
Zhenhui of Later Tang
His surname was Bao, and he was a native of Changshu in Wu. At the age of thirteen, he was tonsured at the Longxing Temple in the state. He was quiet, had a strong memory, and was quick-witted.
閱歲誦法華。然覆習。日課二部以為恒。年十九登具足戒。益游伊洛河汾以核窮經論。唐天祐元年。至汴之相國寺演導。日閱法華十許遍。人初未之知也。逮梁建都四方云委。貞明二年元年元帥孔公舍奉資。置堂于西塔院。延誨長講誨旁讀大藏教文。二時行道。仍誦法華精進靡間。且嘗誠其徒曰。異端之說。汩亂真心。慎不可聞也。吾愿釋肩彌勒內院。余非所冀望。清泰二年。二月十一日。忽向空合掌曰。眾聖相迎。吾其往矣。眾亦皆聞天樂音。俄而卒。壽七十三。臘五十四。十八日遷神于東郊寺莊之原以葬。
後唐歸嶼
姓湄氏。壽春人。父元旭賢而善風鑒。以其宜於出家也。許焉。事開元寺道宗律師。未幾。誦通法華仁王等經。弱冠登具。且聽習眾推講授。后聞洛陽京兆經論之盛。行訪師友。僅十載。綜大小乘。該性相宗。若因明俱舍唯識等論。維摩上生經。皆涉淵窮奧。人莫之詰。復就南燕暉公是正之。而新鈔未善。加緝治于東京之相國寺。學徒領悟。名達宸聽。蓋嘗與後主。幼同筆研。即位詔訪之。知不可逃。乃入覲。時屬嘉慶節。方詔絕天下僧道。恩命至嶼獨賜紫袈裟。演法大師號。兩街威儀。迎導至寺。仍詔改東塔御容院為長講院。俾主講事。薦以閩帥所貢。賀壽禮物帛三百匹賜之。教門有
【現代漢語翻譯】 現代漢語譯本：他每天背誦《法華經》，並且反覆研習，每天的功課是誦讀兩部《法華經》，持之以恒。十九歲時受具足戒。之後遊歷伊洛河汾一帶，深入研究經論。唐朝天祐元年，到汴州的相國寺演說佛法，每天誦讀《法華經》十多遍，起初人們並不知道。等到梁朝建都，四方人士紛紛前來，貞明二年，元帥孔公捐獻資財，在西塔院設定佛堂，延請他講授佛法，廣泛研讀大藏經文，早晚兩次修行，仍然精進地誦讀《法華經》，從不間斷。並且曾經告誡他的弟子們說：『異端的說法，擾亂真正的真心，千萬不能聽信。我希望往生到彌勒（Maitreya）內院，其他的不是我所期望的。』清泰二年二月十一日，忽然向空中合掌說：『眾聖前來迎接，我將要去了。』眾人都聽到了天樂的聲音。不久就去世了，享年七十三歲，僧臘五十四年。十八日將他的遺體遷到東郊寺莊的原野安葬。 後唐歸嶼（Guiyu）： 姓湄氏，是壽春人。他的父親元旭賢明並且擅長相面，認為他適合出家，就答應了他。他侍奉開元寺的道宗律師。不久，就能背誦《法華經》、《仁王經》等經典。剛成年就受了具足戒，並且聽從大家的推舉講授佛法。後來聽說洛陽、京兆一帶經論興盛，就前往拜訪師友，用了將近十年的時間，通曉大小乘佛法，精通法相宗。像《因明》、《俱舍論》、《唯識論》等論著，《維摩經》、《上生經》，都深入研究，沒有人能難倒他。又到南燕向暉公請教，因為新鈔還不完善，就在東京的相國寺加以整理修訂，學徒們領悟通達，名聲傳到皇帝的耳中。他曾經與後主（指後唐的皇帝）小時候一起學習，後主即位後下詔尋找他，知道無法逃避，就入朝覲見。當時正值嘉慶節，皇帝下詔禁止天下僧道，恩命卻特別賜給歸嶼紫袈裟，授予『演法大師』的稱號，兩街的儀仗隊，迎接他到寺廟。皇帝又下詔將東塔御容院改為長講院，讓他主持講法事務，並賞賜了閩帥進貢的賀壽禮物，三百匹絲綢。教門有...
【English Translation】 English version: He recited the Lotus Sutra daily and repeatedly studied it, making it a constant practice to recite two sections of the Lotus Sutra each day. At the age of nineteen, he received the full monastic precepts (bhiksu ordination). Afterwards, he traveled around the Yi, Luo, and Fen rivers, thoroughly studying the scriptures and treatises. In the first year of the Tianyou era of the Tang Dynasty, he arrived at the Xiangguo Temple in Bianzhou to expound the Dharma, reciting the Lotus Sutra more than ten times a day, which people initially did not know. When the Liang Dynasty established its capital, people from all directions flocked there. In the second year of the Zhenming era, General Kong donated funds to establish a hall in the West Pagoda Courtyard, inviting him to teach the Dharma, extensively studying the texts of the Tripitaka. He practiced twice a day, morning and evening, still diligently reciting the Lotus Sutra without interruption. He once sincerely told his disciples: 'Heretical teachings disturb the true mind, so be careful not to listen to them. I wish to be reborn in the inner court of Maitreya (Maitreya), I do not hope for anything else.' On the eleventh day of the second month of the second year of the Qingtai era, he suddenly put his palms together in the air and said: 'All the saints are coming to welcome me, I am going.' Everyone heard the sound of heavenly music. Soon after, he passed away at the age of seventy-three, with fifty-four years of monastic life. On the eighteenth day, his remains were moved to the plains of the East Suburban Temple Estate for burial. Later Tang Dynasty - Guiyu: His surname was Mei, and he was from Shouchun. His father, Yuanxu, was wise and skilled in physiognomy, believing that he was suitable for monastic life, so he agreed. He served as a disciple of Vinaya Master Daozong at Kaiyuan Temple. Before long, he could recite the Lotus Sutra, the Benevolent Kings Sutra (Renwang Sutra), and other scriptures. As a young man, he received the full monastic precepts and was elected by the community to give lectures. Later, hearing of the flourishing of scriptures and treatises in Luoyang and Jingzhao, he traveled to visit teachers and friends, spending nearly ten years mastering both the Mahayana and Hinayana teachings, and being proficient in the characteristics of Dharma. He deeply studied treatises such as Hetu-vidya (Inming), Abhidharmakosa, Vijnaptimatrata, the Vimalakirti Sutra, and the Sutra of Maitreya's Ascent to Tusita Heaven, and no one could challenge him. He also consulted with Master Hui of Nanyan, and because the new commentaries were not yet perfect, he revised and edited them at the Xiangguo Temple in Tokyo, where students understood and mastered them, and his reputation reached the emperor's ears. He had studied with the Later Lord (referring to the emperor of the Later Tang Dynasty) in his youth, and after the Later Lord ascended the throne, he issued a decree to find him. Knowing that he could not escape, he went to court to pay his respects. At that time, it was the Jiqing Festival, and the emperor issued a decree prohibiting all monks and Taoists in the land, but he specially bestowed upon Guiyu a purple kasaya and the title of 'Dharma-Explaining Great Master'. The ceremonial guards of both streets welcomed him to the temple. The emperor also issued a decree to change the East Pagoda Imperial Portrait Courtyard into the Longjiang Courtyard, allowing him to preside over the Dharma teaching affairs, and bestowed upon him three hundred bolts of silk, which were the congratulatory gifts offered by the Min commander. The teachings have...
光。清泰三年三月十日。謂弟子洪演曰。予無常至矣。汝其進修勿怠。焚香合掌初夜長逝。春秋七十五。僧臘五十五。越十八日。塔于東郊寺莊之東岡。
後唐令諲
陜府閿鄉楊氏子。既出俗。遍歷宏匠。彌陀百法中觀等經論。尤醇粹。自是聲光振發。而檀信歸依矣。游洛南長水。或構伽藍。就中闡揚。訓徒之暇。別課維摩上生以為常。如是僅三十年。未嘗小怠。清泰二年。終於所居寺。壽七十一。臘五十一。阇維塔舍利于山麓。
漢僧照
范陽張氏子也。年十四。以秀偉聰寤之姿。為沙彌。于憫忠寺。再歷歲。即能闇誦最勝王大悲維摩法華等經。其深文奧義。甫十數年。亦已淹貫。天祐中。杖錫南屆。中山元帥王處直邀住法華寺。至易定。太傅隴西李公表薦。詔賜紫方袍。至真大師號。扶風馬公請為僧正。非其志。抵洛陽。或命於法林寺。開法華經席。都闕浩穰。像龍輻輳。其服膺稛載者多矣。乾祐元年三月二十六日示滅。春秋七十。夏臘五十四。時太傅李公方以侍中守洛。躬飭喪禮。四月三日。茶維于城南。獲舍利明潤。通守濟陽丁公為樹塔。葬之廣化寺南岡。
漢巨岷
姓任氏。西河人。父賁丘園遊藝自樂。母王氏嗜佛學。受八關戒。清凈無他念。岷生始七歲。志氣嶷然
【現代漢語翻譯】 現代漢語譯本 光。清泰三年三月十日，告訴弟子洪演說：『我的無常（Anitya，佛教術語，指世事無常）就要到了。你們要努力進修，不要懈怠。』焚香合掌，在初夜時分安詳離世，享年七十五歲，僧臘五十五年。十八日後，在東郊寺莊的東岡建塔安葬。
後唐令諲
是陜府閿鄉楊氏之子。出家后，遍訪名師，精通彌陀（Amitabha，阿彌陀佛）、百法（Hundred Dharmas，唯識宗的術語）、中觀（Madhyamaka，佛教哲學的一個重要流派）等經論，尤其精純。因此聲名遠播，信徒紛紛歸依。他遊歷洛南長水，或建造寺廟，並在其中弘揚佛法。在教導弟子的空閑時間，另外講授《維摩經》（Vimalakirti Sutra）和《上生經》（Contemplation Sutra），作為日常功課。這樣堅持了近三十年，從未懈怠。清泰二年，在他居住的寺廟中圓寂，享年七十一歲，僧臘五十一歲。荼毗（cremation，火葬）后，在山麓建塔安放舍利。
漢僧照
是范陽張氏之子。十四歲時，以秀美聰慧的資質出家為沙彌（Śrāmaṇera，佛教術語，指出家男子）。在憫忠寺，經過幾年，就能背誦《最勝王經》（Suvarṇaprabhāsa Sūtra）、《大悲咒》（Mahā Karuṇā Dhāraṇī）、《維摩經》（Vimalakirti Sutra）、《法華經》（Lotus Sutra）等經典。對於經書中的深刻含義，僅僅十幾年，就已經精通。天祐年間，前往南方弘法。中山元帥王處直邀請他住在法華寺。到達易定后，太傅隴西李公上表推薦，皇帝賜予紫方袍，並賜號『至真大師』。扶風馬公請他擔任僧正（Saṃghaparimāṇḍala，僧官名）。但他沒有接受，而是前往洛陽。有人請他在法林寺開講《法華經》（Lotus Sutra），都城裡人山人海，高僧大德雲集。信奉和追隨他的人非常多。乾祐元年三月二十六日圓寂，享年七十歲，僧臘五十四年。當時太傅李公正以侍中身份鎮守洛陽，親自操辦喪事。四月三日，在城南荼毗（cremation，火葬），獲得明亮的舍利。通守濟陽丁公為他建塔，安葬在廣化寺南岡。
漢巨岷
姓任，是西河人。父親在田園隱居，以遊藝自樂。母親王氏愛好佛學，受持八關齋戒（Aṣṭāṅga-śīla，佛教的戒律），清凈沒有其他雜念。巨岷出生時才七歲，就志氣不凡。
【English Translation】 English version Guang. On the tenth day of the third month of the third year of Qingtai, he said to his disciple Hongyan, 'My impermanence (Anitya, Buddhist term referring to the transience of all things) is approaching. You must diligently cultivate and not be lazy.' He burned incense, put his palms together, and passed away peacefully in the early evening, at the age of seventy-five, with fifty-five years as a monk. Eighteen days later, a pagoda was built and he was buried on the east hill of the Eastern Suburban Temple Estate.
Lingyin of the Later Tang Dynasty
He was the son of the Yang family of Wenxiang, Shaanxi Prefecture. After leaving the secular life, he traveled to many great masters and was especially proficient in the sutras and treatises of Amitabha (Amitabha, the Buddha of Infinite Light), the Hundred Dharmas (Hundred Dharmas, a term in the Consciousness-only school), and Madhyamaka (Madhyamaka, an important school of Buddhist philosophy). Therefore, his reputation spread far and wide, and believers came to rely on him. He traveled to Changshui in Luonan, sometimes building monasteries and propagating the Dharma within them. In his spare time from teaching disciples, he also lectured on the Vimalakirti Sutra (Vimalakirti Sutra) and the Contemplation Sutra (Contemplation Sutra) as daily practice. He persisted in this way for nearly thirty years without ever being lazy. In the second year of Qingtai, he passed away in the temple where he resided, at the age of seventy-one, with fifty-one years as a monk. After cremation (cremation), a pagoda was built at the foot of the mountain to enshrine his relics.
The Han Monk Zhao
He was the son of the Zhang family of Fanyang. At the age of fourteen, with his handsome and intelligent qualities, he became a novice monk (Śrāmaṇera, Buddhist term for a male monastic novice). At Minzhong Temple, after several years, he was able to recite the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra), the Mahā Karuṇā Dhāraṇī (Mahā Karuṇā Dhāraṇī), the Vimalakirti Sutra (Vimalakirti Sutra), and the Lotus Sutra (Lotus Sutra). In just over a decade, he had mastered the profound meanings of the scriptures. During the Tianyou era, he traveled south to propagate the Dharma. The Yuan Shuai (Marshal) of Zhongshan, Wang Chuzhi, invited him to reside at the Lotus Flower Temple. After arriving in Yiding, the Grand Tutor, Li Gong of Longxi, recommended him to the emperor, who bestowed upon him a purple robe and the title 'Great Master of Utmost Truth'. Ma Gong of Fufeng invited him to serve as the Sanghaparinamandala (Saṃghaparimāṇḍala, title for a high-ranking monk official). However, he did not accept and instead went to Luoyang. Someone invited him to open a lecture on the Lotus Sutra (Lotus Sutra) at the Falin Temple, and the capital was crowded with people, with eminent monks gathering like clouds. Many people believed in and followed him. On the twenty-sixth day of the third month of the first year of Qianyou, he passed away, at the age of seventy, with fifty-four years as a monk. At that time, the Grand Tutor Li Gong was serving as the Attendant in the Palace and guarding Luoyang, and he personally took charge of the funeral arrangements. On the third day of the fourth month, he was cremated (cremation) south of the city, and bright relics were obtained. Ding Gong of Jiyang, the prefect, built a pagoda for him and buried him on the south hill of Guanghua Temple.
Han Ju Min
His surname was Ren, and he was from Xihe. His father lived in seclusion in the countryside, enjoying himself with the arts. His mother, Wang, loved Buddhism and observed the Eight Precepts (Aṣṭāṅga-śīla, Buddhist precepts), pure and without other thoughts. When Ju Min was born, he was only seven years old, but he already had extraordinary aspirations.
。有成。或嘗𢹂以入郡之凈心院。時宣遠論師。方房居。見之如宿契。泣求依止。二親不能奪。十歲日課誦法華維摩二經。迨圓具。即習毗尼。深涉大乘理趣。涅槃一經。因明輸金二論。皆開演盈十遍。尤尋究俗典。詔住天王院。玄侶群集。官給資費無所乏。乾祐元年。詔遣廷臣。賜紫方袍圓智大師號。俄詔徙崇福寺講堂院。仍充管內僧正。撿䇿四眾。如風偃草。二年十一月五日。無疾而終。享齡七十三。得夏五十四。阇維獲舍利。具表以聞。詔葬西山天龍寺。謚達識。
漢從隱
出洛陽三鄉劉氏。丱歲敏慧。然志篤辭俗。二親聽。依邑之竹閣院披剃。既受具嵩陽。復就長水。稟習彌陀中觀百法諸論于諲公。時諲公老矣。使隱代赴布金請。後唐清泰中。因受諲燭累。日為眾三登法座。以致勤意。夏昝尤永。旁覽藏典。精苦修潔。人莫與亢。乾祐二年正月。以疾終。壽五十三。臘三十二。火化收遺骨塔之。
漢夢江
洛陽長水縣楊氏子。出家隸懸泉院。誦仁王般若經。講百法論。後唐清泰中。龍門廣化請為眾開演。會駕幸其寺。詔問應對稱旨。即詔賜紫伽梨。辭不受。勤于訓導。晚年日一食。行道禮佛。遇佛慈忍。二十餘年。如一日。周顯德三年。以疾終於所居之天宮寺。緇白悲慕為建塔。
【現代漢語翻譯】 現代漢語譯本 有成（僧人名）。有人曾經帶他去郡里的凈心院。當時宣遠論師住在那裡，見到有成就像是早就認識一樣，哭著請求依止他。他的父母不能阻止。十歲時，他每天背誦《法華經》和《維摩經》。等到受了具足戒，就開始學習毗尼（戒律）。深入研究大乘的理趣。《涅槃經》、因明（邏輯學）、輸金（一種邏輯學著作）二論，都講解了十多遍。尤其深入研究世俗典籍。皇帝下詔讓他住在天王院，很多僧人聚集在一起，官府供給費用，什麼都不缺。乾祐元年，皇帝下詔派遣廷臣，賜予他紫色的方袍，並賜號圓智大師。不久，又下詔讓他遷到崇福寺講堂院，仍然擔任管內僧正，管理僧眾，就像風吹倒草一樣。乾祐二年十一月五日，沒有生病就去世了，享年七十三歲，僧臘五十四年。火化后得到了舍利，詳細地寫了奏表上報。皇帝下詔葬在西山天龍寺，謚號達識。
漢從隱（僧人名）
是洛陽三鄉劉氏人。從小就聰明，但是立志要辭別世俗。他的父母聽從了他的意願，讓他依附於家鄉的竹閣院剃度出家。受了具足戒后，又到嵩陽，再到長水，向諲公學習《彌陀經》、《中觀論》、《百法論》等。當時諲公已經老了，讓從隱代替他去布金請。後唐清泰年間，因為受到諲公的囑託，每天為大眾三次登上法座，非常勤奮。夏天尤其長。廣泛閱讀佛教經典，精進刻苦，沒有人能比得上他。乾祐二年正月，因病去世，享年五十三歲，僧臘三十二年。火化后收集遺骨建塔。
漢夢江（僧人名）
是洛陽長水縣楊氏的兒子。出家隸屬於懸泉院。背誦《仁王般若經》，講解《百法論》。後唐清泰年間，龍門廣化寺請他為大眾開演佛法。恰逢皇帝駕臨該寺，詢問他問題，回答得很好，皇帝就下詔賜予他紫色的袈裟，他辭謝不受。他勤于訓導僧眾。晚年每天只吃一頓飯，勤於行道禮佛。對待佛像慈悲忍讓，二十多年如一日。周顯德三年，因病去世于所居住的天宮寺。僧人和百姓都非常悲痛，為他建造了塔。
【English Translation】 English version Youcheng (monk's name). Someone once took him to Jingxin Monastery in the prefecture. At that time, Preacher Xuanyuan was residing there, and upon seeing Youcheng, it was as if they had a karmic connection from a past life. He wept and begged to rely on him. His parents could not dissuade him. At the age of ten, he recited the Lotus Sutra and the Vimalakirti Sutra daily. After receiving the full monastic precepts (bhiksu ordination), he began to study the Vinaya (monastic discipline). He deeply delved into the profound principles of Mahayana Buddhism. He lectured on the Nirvana Sutra, the Hetuvidya (logic), and the Nyayapravesa (Introduction to Logic) more than ten times each. He especially studied secular classics extensively. The emperor issued an edict for him to reside at Tianwang Monastery, where many monks gathered, and the government provided ample resources. In the first year of Qianyou, the emperor issued an edict dispatching court officials to bestow upon him a purple robe and the title of Great Master Yuanzhi. Soon after, he was ordered to move to the lecture hall of Chongfu Monastery, where he continued to serve as the chief monastic administrator (sengzheng) within the region, managing the monastic community with ease. On the fifth day of the eleventh month of the second year of Qianyou, he passed away without illness at the age of seventy-three, with fifty-four years of monastic life. After cremation, relics (sarira) were obtained, and a detailed report was submitted to the emperor. The emperor issued an edict to bury him at Tianlong Monastery in the Western Mountains, with the posthumous title of Dash.
Han Congyin (monk's name)
Was from the Liu family of Sanxiang in Luoyang. He was intelligent from a young age but determined to renounce the world. His parents listened to his wishes and allowed him to be tonsured at the Zhuge Monastery in his hometown. After receiving the full monastic precepts at Songyang, he went to Changshui to study the Amitabha Sutra, the Madhyamaka (Middle Way) treatises, and the Hundred Dharmas with Venerable Yin. At that time, Venerable Yin was old and had Congyin represent him at the Bujin invitation. During the Qingtai period of the Later Tang Dynasty, due to Venerable Yin's entrustment, he ascended the Dharma seat three times a day for the benefit of the assembly, working diligently. The summer retreat was especially long. He extensively studied the Buddhist canon, practicing diligently and purely, unmatched by anyone. In the first month of the second year of Qianyou, he passed away due to illness at the age of fifty-three, with thirty-two years of monastic life. After cremation, his remains were collected and a stupa was built.
Han Mengjiang (monk's name)
Was the son of the Yang family of Changshui County in Luoyang. He became a monk affiliated with Xuanquan Monastery. He recited the Benevolent King Prajna Sutra and lectured on the Hundred Dharmas Treatise. During the Qingtai period of the Later Tang Dynasty, Guanghua Monastery in Longmen invited him to expound the Dharma for the assembly. When the emperor happened to visit the monastery, he questioned Mengjiang, who answered appropriately, and the emperor issued an edict to bestow upon him a purple kasaya (robe), which he declined. He diligently guided the monastic community. In his later years, he ate only one meal a day, diligently practiced the Way, and paid homage to the Buddha. He treated the Buddha images with compassion and forbearance for more than twenty years, as if it were a single day. In the third year of Xiande of the Zhou Dynasty, he passed away due to illness at Tiangong Monastery, where he resided. Monks and laypeople mourned him and built a stupa for him.
漢希覺
字順之。姓商氏。世居晉陵。后徙湮陽。而覺生焉。素業儒。唐季之亂。窘乏無所歸。嘗以傭書獲事給事中羅公隱於其家。公偶與語。哀之曰。兒何至此。因多與之直而勸之學。文德初。時年二十有五。乃游溫州。依開元寺出家。龍紀中。受具戒。即究律部于西明慧則律師。則蓋法寶大師之上足。廣明中。自關輔逃難浙滸。覺始見之天臺。及則長往。覺繼講訓于溫州。俄而武肅錢王之季弟鏵來牧。禮貌加重。或誣以微過。釋不問。徙居錢唐之大錢寺。文穆王。命主千佛新伽藍。仍借賜紫服。私暑以文光大師號。未幾。以老病乞解職。嘯傲山房。以道自樂。示寂之年。八十五矣。其所作有增暉集二十卷。擬江東讒書五卷。雜詩賦十五卷。
周智佺
張姓。鄴之永濟人。九歲獲事師于臨清王舍城寺。暨受具戒。克勤佛事。誦經之暇。禮拜旋繞。必晝三夜三。不少廢。已而本師遣從滑臺明福寺暉公。聽習未期月。頓領玄要。暉公之門。疇昔號為杰然者。數十輩。皆出其下。於是徇睢陽之請。法澤霶霈矣。久之汴都信士舍宅。筑萬歲百法院致居之。隨赴諸檀。所得襯施。前後齋僧三十萬。天雄軍戴張郭三氏。以觀音院召。抑其衰莫疲薾之時乎。佺于百法尤淹貫。登座辯給。初不臨文。每覽大
【現代漢語翻譯】 現代漢語譯本 漢希覺（Han Xijue）： 字順之，姓商氏，世居晉陵，后遷至湮陽，希覺就出生在那裡。他原本學習儒學。唐朝末年戰亂，生活困窘無處可歸，曾經靠替人抄書來維持生計，給給事中羅公隱抄書。羅公偶然與他交談，憐憫他說：『你為何落到如此地步？』於是多給了他報酬，並勸他學習。文德初年，當時他二十五歲，便遊歷到溫州，依附開元寺出家。龍紀年間，受了具足戒。隨即向西明慧則律師研究律部。慧則是法寶大師最得意的弟子。廣明年間，從關輔逃難到浙滸。希覺才在天臺見到他。等到慧則去世，希覺就在溫州繼續講經說法。不久，武肅錢王的弟弟錢鏵來此地做地方官，對他非常尊敬。有人誣告他犯了小過錯，錢鏵沒有追究。希覺於是遷居到錢唐的大錢寺。文穆王命令他主持千佛新伽藍，並賜予他紫色的僧袍，私下裡稱他為文光大師。沒過多久，因為年老多病請求辭職，在山房裡隱居，以佛法自娛自樂。去世時，八十五歲。他的著作有《增暉集》二十卷，《擬江東讒書》五卷，《雜詩賦》十五卷。
周智佺（Zhou Zhiqian）： 姓張，是鄴地永濟人。九歲時在臨清王舍城寺侍奉師父。等到受了具足戒，勤奮地做佛事。誦經之餘，禮拜繞佛，必定白天三次，夜晚三次，從不懈怠。之後，他的師父派他跟隨滑臺明福寺的暉公，學習不到一個月，就領悟了玄妙的要義。暉公門下，過去被稱為傑出的人，有幾十個，都比不上他。於是順應睢陽的請求，佛法像雨水一樣廣泛傳播。過了很久，汴都的信徒捐出住宅，建造萬歲百法院讓他居住。他隨緣接受施捨，所得的財物，前後齋僧三十萬。天雄軍的戴、張、郭三家，用觀音院來召請他，大概是因為他年老體衰的時候吧。智佺對百法尤其精通。登上講座辯論時，從不看稿子。每次閱讀大
【English Translation】 English version Han Xijue: His courtesy name was Shunzhi, and his surname was Shang. His family had lived in Jinling for generations, later moving to Yinyang, where Xijue was born. He originally studied Confucianism. During the turmoil at the end of the Tang Dynasty, he was impoverished and had nowhere to turn. He once made a living by copying books for others, serving as a scribe for Luo Gongyin, a Gishi Zhong (official title). Luo Gongyin occasionally spoke with him, pitying him and saying, 'How have you fallen to this state?' So he gave him more compensation and encouraged him to study. In the early years of the Wende era, when he was twenty-five years old, he traveled to Wenzhou and became a monk at Kaiyuan Temple. During the Longji era, he received the full monastic precepts (具足戒). He then studied the Vinaya (律部) under the Vinaya Master Huize of Ximing Temple. Huize was the most esteemed disciple of Dharma Treasure Master. During the Guangming era, he fled from Guanfu to the Zhe Estuary to escape the war. Xijue only met him at Tiantai. After Huize passed away, Xijue continued to preach in Wenzhou. Soon, Qian Hua, the younger brother of King Wusu Qian, came to govern this place and treated him with great respect. Someone falsely accused him of a minor offense, but Qian Hua did not pursue the matter. Xijue then moved to Daqian Temple in Qiantang. King Wenmu ordered him to preside over the Thousand Buddha New Sangharama (伽藍), and bestowed upon him a purple robe, privately calling him Master Wenguang. Not long after, due to old age and illness, he requested to resign from his position, retiring to a mountain hermitage, enjoying himself with the Dharma. He passed away at the age of eighty-five. His works include the 'Zeng Hui Collection' in twenty volumes, the 'Modeled on Jiangdong Slanderous Writings' in five volumes, and 'Miscellaneous Poems and Rhapsodies' in fifteen volumes.
Zhou Zhiqian: His surname was Zhang, and he was a native of Yongji in Ye. At the age of nine, he served his teacher at Wangshecheng Temple in Linqing. After receiving the full monastic precepts, he diligently performed Buddhist practices. In his spare time from reciting scriptures, he would prostrate and circumambulate, invariably three times during the day and three times at night, never slacking. Later, his teacher sent him to follow Master Hui of Mingfu Temple in Huatai. Before a month had passed, he had grasped the profound essence. Among Master Hui's disciples, those who were considered outstanding in the past numbered in the dozens, but none could compare to him. Therefore, in response to the request of Suiyang, the Dharma spread widely like rain. After a long time, a devout believer in Bian donated his residence to build the Longevity Hundred Courtyard Temple for him to reside in. He accepted offerings as they came, and with the wealth he obtained, he provided offerings to three hundred thousand monks. The Dai, Zhang, and Guo families of the Tianxiong Army summoned him to Guanyin Temple, perhaps because he was old and frail. Zhiqian was particularly well-versed in the Hundred Dharmas. When he ascended the lecture platform to debate, he never consulted a script. Every time he read the great
藏。以輔知見。諷誦誠愨。當深夜無人聲。或聞戶外。彈指讚歎者。魏帥陳君思讓篤志歸向。表薦得紫衣歸政大師號。顯德五年。年八十有三矣。忽命弟子奉晏等。造木輿曰。必以西方禮。阇維我。其年十一月十一日。奄爾而逝。塔其遺骨焉。
周澄楚
姓宗氏。其鄉里。則未之聞也。世守儒素。母趙亦齋潔。產楚之夕。光爛一室。鄰落驚訝。七歲偶入寺見佛像。輒作禮。歸問其父曰。夫以黃金色相。坐蓮華上。豈佛獨然。餘者亦能如此否。父曰。蠢動含靈皆可得佛。而況人哉。梵欣然愿出家。十歲即為相國寺明智弟子。體貌岐嶷。異群童。識者知其為法門偉器。既受具。究習新章。毗尼之奧。獨能深入。時輩莫之敵。因號律虎。王公大人。日造門請益。周天福間。詔入內道場。賜紫伽梨。仍署號真法大師。充新章宗主。凡妃主之入道者。皆為授戒。顯德六年十月十一日。首北面西。無疾而終。壽七十一。夏五十。
宋傳章
姓彭氏。開封東明人。父諲力農。尤明佛經詮旨。母邢夢遊伽藍。攬器物而娠。旋以語其父。父喜曰。必生男子。當令出家。年十一。遣事邑之秘公為弟子。授凈名仁王法華經。即能覆誦。既落𩭄。從其師。禮文殊於五臺。遂受具。當是時。浚郊之清朗。睢陽之道雅。以
【現代漢語翻譯】 現代漢語譯本：他憑藉輔助知識見解的經典藏書，以及誠懇的諷誦，常常在深夜無人時，聽到戶外有彈指讚歎的聲音。魏州的統帥陳君思讓，篤志歸向佛法，上表推薦他，獲得了『紫衣歸政大師』的稱號。顯德五年，他八十三歲。忽然命令弟子奉晏等人，製造木輿，說：『一定要用西方的禮儀，阇維（火葬）我。』當年十一月十一日，安然逝世，弟子們建塔安放了他的遺骨。
周澄楚（人名）
姓宗氏，他的鄉里，則沒有人知道。世代都是信奉儒學的家庭。母親趙氏也很齋戒潔凈。生楚的晚上，光芒照亮整個房間，鄰居們都很驚訝。七歲時偶然進入寺廟，見到佛像，就作禮。回家問他的父親說：『用黃金色的相貌，坐在蓮花上，難道只有佛才能這樣，其他人也能這樣嗎？』父親說：『所有會動、有靈性的生物都可以成佛，更何況是人呢。』梵欣然願意出家。十歲就成為相國寺明智的弟子。體貌出衆，與衆不同，有見識的人知道他是佛門中的偉大器才。受具足戒后，深入研究新章，以及毗尼（戒律）的奧義，同輩中沒有人能比得上他，因此號稱『律虎』。王公大人，每天都到他門前請教。周天福年間，被詔入內道場，賜予紫伽梨（袈裟），仍然署號為『真法大師』，擔任新章宗主。凡是妃主入道的，都由他來授戒。顯德六年十月十一日，頭朝北，面向西，無疾而終，享年七十一歲，僧臘五十年。
宋傳章（人名）
姓彭氏，開封東明人。父親諲以務農為生，尤其精通佛經的詮釋宗旨。母親邢氏夢見遊覽伽藍（寺廟），懷抱器物而懷孕。隨即告訴她的父親，父親高興地說：『一定生男孩，應當讓他出家。』十一歲時，送他去侍奉鄉里的秘公為弟子，傳授《凈名經》、《仁王經》、《法華經》，他立刻就能背誦。剃度后，跟隨他的師父，到五臺山禮拜文殊菩薩，於是受了具足戒。當時，浚郊的景色清朗，睢陽的道路高雅，以……
【English Translation】 English version: He relied on the collection of scriptures that aided knowledge and understanding, and with sincere recitation, he often heard finger-snapping praises outside the door in the deep, silent night. Chen Junsirang, the commander of Weizhou, was devoted to Buddhism and recommended him, earning him the title of 'Purple-Robed Returning to Governance Master'. In the fifth year of Xiande, at the age of eighty-three, he suddenly ordered his disciples Feng Yan and others to build a wooden coffin, saying, 'Be sure to use the Western rituals to cremate me.' On the eleventh day of the eleventh month of that year, he passed away peacefully, and his disciples built a pagoda to enshrine his remains.
Zhou Chengchu (person's name)
His surname was Zong, and his hometown was unknown. His family had been Confucian scholars for generations. His mother, Zhao, was also pure and abstinent. On the night of Chu's birth, the light illuminated the entire room, astonishing the neighbors. At the age of seven, he accidentally entered a temple and bowed to the Buddha statue. He returned home and asked his father, 'With a golden appearance, sitting on a lotus flower, is it only the Buddha who can do this, or can others do it as well?' His father said, 'All sentient beings can attain Buddhahood, let alone humans.' Fan happily wished to become a monk. At the age of ten, he became a disciple of Mingzhi at Xiangguo Temple. His appearance was outstanding and different from other children. Those with knowledge knew that he was a great talent in Buddhism. After receiving the full precepts, he deeply studied the new chapters and the profound meaning of the Vinaya (discipline), and no one in his generation could match him, so he was called 'Vinaya Tiger'. Princes and nobles came to his door every day to seek advice. During the Tianfu period of the Zhou Dynasty, he was summoned to the inner monastery, bestowed with a purple kasaya, and still given the title of 'True Dharma Master', serving as the head of the New Chapter sect. All the concubines who entered the Tao were ordained by him. On the eleventh day of the tenth month of the sixth year of Xiande, he passed away without illness, facing north and west, at the age of seventy-one, with fifty years of monastic life.
Song Chuanzhang (person's name)
His surname was Peng, and he was from Dongming, Kaifeng. His father, Yin, was a farmer, especially proficient in the interpretation of Buddhist scriptures. His mother, Xing, dreamed of visiting a Sangharama (monastery), embracing objects and becoming pregnant. She immediately told her father, who happily said, 'She will definitely give birth to a boy, and he should become a monk.' At the age of eleven, he was sent to serve the local Mi Gong as a disciple, and was taught the 'Vimalakirti Sutra', 'Benevolent King Sutra', and 'Lotus Sutra', which he could immediately recite. After tonsure, he followed his master to Mount Wutai to worship Manjushri, and then received the full precepts. At that time, the scenery of Junjiao was clear and bright, and the roads of Suiyang were elegant, with...
法華。而其師以唯識。是皆內實而外名者也。故章獲歷扣密傳。以資開演。筵張席啟。徒侶環列。垂二十載。未嘗小輟。周廣順中。左街僧錄廣智大師。薦聞于朝。賜紫方袍。乾德二年。以左街僧錄道深之薦。賜號義明大師。俄示疾終。春秋五十五。法歲三十六。以其年十一月十六日。茶毗于都城之南原。舌根不壞。初其父之死而茶毗也。亦舌根不壞。固知持誦法華之驗。有如此者。開寶五年。門人樹塔並葬焉。相國寺清慧大師彝炳銘。
宋繼倫
姓曹氏。晉陽人。弱齒即入道。其師始以法華使習誦。輒日能暗復三紙。時眾異其敏慧。逮登具。年二十一矣。然自講貫法華之餘。復覽唯識因明二論。遽以敷演。徒侶之盛。恒百五十。倫姿性慈忍。戒范堅潔。其貌感風行。人望之心服。劉氏據有並汾。猶加敬禮。僭署法寶大師號。錄右街僧事。四眾倚以修進。己巳冬示疾。口述偈。愿生知足天。彌勒內院。既瞑頂過半日猶暖。則開寶三年也。得壽五十二。阇維分舍利供養云。
宋義楚
姓裴氏。相之安陽人。其季父二。皆出家。以行業致名位。曰修進。則嘗於法華經一字一拜矣。而猶日課觀音普門支品。今方為歷下臨壇大德。曰省倫。嘗誦大悲楞嚴咒各一億遍。今方主青丘香嚴院。楚始七歲。以
【現代漢語翻譯】 現代漢語譯本： 《法華經》，而他的老師專修唯識宗。這些都是內在充實而外在有名的。因此章獲經常請教他，秘密地接受傳授，用來輔助開導和演說。擺設筵席，開啟講座，門徒們環繞排列，持續了近二十年，從未稍有停止。周廣順年間，左街僧錄廣智大師向朝廷推薦了他，朝廷賜予他紫色方袍。乾德二年，因左街僧錄道深的推薦，朝廷賜號義明大師。不久示現疾病而終，享年五十五歲，僧臘三十六年。在那年十一月十六日，在都城南原火化，舌根沒有損壞。當初他的父親去世火化時，也是舌根沒有損壞。確實知道持誦《法華經》的靈驗，有如此的驗證。開寶五年，門人建塔並將他安葬在那裡。相國寺清慧大師彝炳撰寫了銘文。
宋繼倫
姓曹，是晉陽人。年幼時就入道。他的老師最初讓他學習背誦《法華經》，他每天都能背誦默寫三紙。當時人們都認為他聰敏有智慧。等到受具足戒時，已經二十一歲了。然而在講授貫通《法華經》之餘，又博覽唯識和因明二論，隨即用來敷演講解。門徒的盛況，經常有一百五十人。繼倫的性情慈悲忍讓，戒律嚴謹清凈。他的容貌感化人心，人們都心悅誠服。劉氏佔據并州和汾州時，仍然對他加以尊敬禮遇，僭越地署名為法寶大師的稱號，錄用他管理右街僧事。四眾弟子依靠他來修行進步。己巳年冬天示現疾病，口述偈語，願望往生到知足天（Tushita Heaven），彌勒（Maitreya）內院。閉眼後頭頂過了半天仍然溫暖。那是開寶三年。享年五十二歲，火化後分出舍利子供養。
宋義楚
姓裴，是相州安陽人。他的叔父有兩位，都出家了，以修行行業而獲得名位。一位叫修進，曾經對《法華經》一字一拜。而且每天還誦讀觀音菩薩普門品。現在正在歷下擔任臨壇大德。一位叫省倫，曾經誦持大悲咒和楞嚴咒各一億遍。現在主持青丘香嚴院。義楚開始七歲時，就以...
【English Translation】 English version: 'The Lotus Sutra', while his teacher specialized in the Vijnanavada (Yogacara) school. These are all inwardly substantial but outwardly renowned. Therefore, Zhang Huo frequently consulted him, secretly receiving transmissions to assist in opening up and expounding. Banquets were set up, lectures were initiated, and disciples were arranged in a circle, continuing for nearly twenty years without the slightest interruption. During the Guangshun era of the Zhou dynasty, the Left Street Monk Registrar, Great Master Guangzhi, recommended him to the court, and the court bestowed upon him a purple robe. In the second year of the Qiande era, upon the recommendation of Dao Shen, the Left Street Monk Registrar, the court bestowed upon him the title of Great Master Yiming. Soon after, he manifested illness and passed away at the age of fifty-five, with thirty-six years of monastic life. On the sixteenth day of the eleventh month of that year, he was cremated in the southern plains of the capital, and his tongue root did not decay. Initially, when his father died and was cremated, his tongue root also did not decay. It is indeed known that the efficacy of upholding and reciting the 'Lotus Sutra' is verified in this way. In the fifth year of the Kaibao era, his disciples built a pagoda and buried him there. Great Master Qinghui Yibing of Xiangguo Temple composed the inscription.
Song Jilun
His surname was Cao, and he was a native of Jinyang. He entered the monastic life at a young age. His teacher initially had him learn to recite the 'Lotus Sutra', and he was able to recite and write three pages from memory each day. At that time, people considered him intelligent and wise. When he received the full monastic precepts, he was already twenty-one years old. However, in addition to lecturing on and comprehending the 'Lotus Sutra', he also extensively studied the Vijnanavada (Yogacara) and Hetuvidya (Logic) treatises, and immediately used them to expound and explain. The gathering of disciples was often one hundred and fifty people. Jilun's nature was compassionate and patient, and his precepts were strict and pure. His appearance moved people, and people admired him sincerely. When the Liu family occupied Bingzhou and Fenzhou, they still respected and treated him with courtesy, presumptuously bestowing upon him the title of Great Master Fabao, and employing him to manage the affairs of the Right Street Monks. The fourfold assembly relied on him for cultivation and progress. In the winter of the Jisi year, he manifested illness and recited a verse, wishing to be reborn in the Tushita Heaven (Tushita Heaven), in the inner court of Maitreya (Maitreya). After closing his eyes, the crown of his head remained warm for half a day. That was the third year of the Kaibao era. He lived to the age of fifty-two, and after cremation, his relics were distributed for offering.
Song Yichu
His surname was Pei, and he was a native of Anyang in Xiangzhou. He had two paternal uncles who both left home to become monks, gaining fame and position through their practice. One was named Xiujin, who once prostrated with each character of the 'Lotus Sutra'. Moreover, he recited the Universal Gate Chapter of Avalokitesvara Bodhisattva (Guanyin Pumen Pin) every day. He is now serving as a great virtuous one presiding over the altar in Lixia. One was named Shenglun, who once recited the Great Compassion Mantra (Maha Karuna Dharani) and the Surangama Mantra (Lengyan Zhou) one hundred million times each. He is now in charge of the Xiangyan Monastery in Qingqiu. Yichu began at the age of seven with...
親命來省二父。而進因以剃染焉。既登具勤學罔懈。俱舍一宗造微臻極。遂以圓暉疏傳。講十許遍。后以教門諸文。而世之昧者用之。多致舛謬。乃悉類粹而區分之。使一藏義理事實昭著效白。而士之執筆鼓舌者。無所疑惑。則于天下誠。便起晉開運二年。至周顯德元年。完成的書。總五十部。列四百四十門。名釋氏六怗。蓋擬唐之白氏云。進呈。詔賜紫伽梨明教大師號。仍以其書付史館。開寶中。卒于龍興伽藍。壽七十四。臘五十四。楚晚年自以瞽。懺悔過曰。吾之述作又豈免於芟夷。佛意。破碎法章哉。既而復明。議者。以其至誠所感。其書則樞密相國王公樸。敘其端云。
宋義莊
姓張氏。滑臺人。童子從鄉州開元寺。習經業。逮登戒。即負笈聽法華義于洛邑。操履厭物。識見過人。眾請居九曜寺。建隆初。左散常侍申公為奏。賜紫衣。太平興國三年。歲八月終世。壽七十八。僧臘五十九。明年二月。遷靈輿塔于龍門菩提寺西。
宋普勝
姓張氏。深州陸澤人。幼事五臺華嚴寺超化大師出家。性尤強記。凡百章疏一覽即了。不數稔獲青藍之譽。且刪多補少。成貞辨鈔。為四卷以行世。開寶間。詔賜紫衣。號宣教。太平興國四年七月四日。示疾。終於凈土院。壽六十三。臘四十三。樹塔葬舍
【現代漢語翻譯】 現代漢語譯本： 親命我到省里拜見二位父親，而我因此剃度出家。受具足戒后，勤奮學習，從不懈怠，對《俱舍論》（Abhidharma-kośa，佛教論著）一宗的研究達到精微至極的程度。於是以圓暉的疏解進行傳講，講了十多遍。後來因為教門中的一些文章，被世上不明白的人使用，常常導致錯誤。於是我將這些文章全部整理提煉，加以區分，使佛經中的義理和事實明白顯現，如同白晝一樣清晰，讓那些執筆寫作和講經說法的人，不再有疑惑。這樣，我對天下人確實有好處。我從晉朝開運二年開始，到周朝顯德元年完成這部書，總共五十部，分為四百四十門，名為《釋氏六帖》，大概是模仿唐朝白居易的做法。我將書進呈給皇帝，皇帝下詔賜予我紫袈裟和明教大師的稱號，並將我的書交給史館收藏。開寶年間，我在龍興伽藍去世，享年七十四歲，僧臘五十四年。楚晚年的時候，因為自己眼睛失明，懺悔說：『我的述作又怎麼能免於被刪改，破碎佛的意旨和法章呢？』不久之後，眼睛又復明了。議論的人認為，這是他至誠所感。他的書，則由樞密相國王公樸作序，敘述了書的緣起。
宋義莊 姓張，是滑臺人。小時候在鄉州的開元寺跟隨學習經書。等到受戒后，就揹著書箱到洛陽聽講《法華經》的義理。他的操守讓人敬佩，見識超過常人。大家請他住在九曜寺。建隆初年，左散常侍申公上奏朝廷，賜予他紫衣。太平興國三年八月去世，享年七十八歲，僧臘五十九年。第二年二月，將他的靈柩遷到龍門菩提寺西邊的塔。
宋普勝 姓張，是深州陸澤人。小時候在五臺山華嚴寺跟隨超化大師出家。他天性特別善於記憶，所有的文章和疏解，看一遍就明白了。沒過幾年，就獲得了青出於藍的美譽。並且刪繁補缺，寫成了《貞辨鈔》，共四卷，流傳於世。開寶年間，皇帝下詔賜予他紫衣，號為宣教。太平興國四年七月四日，生病，在凈土院去世，享年六十三歲，僧臘四十三年。建塔安葬了他的舍利。
【English Translation】 English version: I was bidden by my parents to visit my two fathers in the province, and I took the opportunity to be tonsured and ordained. After receiving the full precepts, I studied diligently without懈怠 (xièdài, laxity), reaching the pinnacle of subtlety in the Abhidharma-kośa (俱舍論, Jùshè lùn, Treasury of Knowledge) school. Consequently, I lectured on it using Yuanhui's commentary, doing so more than ten times. Later, because some texts within the teachings were misused by those ignorant of them, often leading to errors, I meticulously sorted and categorized these texts, making the principles and facts within the Buddhist scriptures clear and evident, like the light of day, so that those who write and preach would have no doubts. In this way, I truly benefited the people of the world. I began this work in the second year of Kaiyun (開運) during the Jin dynasty and completed it in the first year of Xiande (顯德) during the Zhou dynasty, totaling fifty sections, divided into four hundred and forty categories, named 'Shi Shi Liu Tie' (釋氏六怗, Six Compilations of the Shakya Clan), likely imitating Bai Juyi (白居易) of the Tang dynasty. I presented the book to the emperor, who issued an edict granting me a purple kasaya (伽梨, jiālí, monastic robe) and the title of 'Mingjiao Dashi' (明教大師, Great Master of Illuminating the Teachings), and ordered that my book be stored in the historical archives. During the Kaibao (開寶) era, I passed away at the Longxing Monastery (龍興伽藍, Lóngxīng qiélán, Dragon Arising Monastery), at the age of seventy-four, with fifty-four years as a monk. In his later years, Chu (楚) repented because of his blindness, saying, 'How can my writings avoid being pruned and fragmented, breaking the Buddha's intentions and Dharma principles?' Soon after, his sight was restored. Commentators believe this was due to his utmost sincerity. His book was prefaced by the Privy Councilor, Prince Wang Gongpu (王公樸), who described its origins.
Song Yizhuang (宋義莊) His surname was Zhang (張), and he was from Huatai (滑臺). As a child, he studied scriptures at the Kaiyuan Monastery (開元寺, Kāiyuán sì, Monastery of the Opening Era) in his hometown. After receiving the precepts, he carried his books to Luoyang (洛邑) to listen to the teachings of the Lotus Sutra (法華經, Fǎhuá jīng, Lotus Sutra). His conduct was admirable, and his insight surpassed ordinary people. The community invited him to reside at the Jiuyao Monastery (九曜寺, Jiǔyào sì, Nine Luminaries Monastery). In the early years of Jianlong (建隆), the Left Dispersing Attendant Shen Gong (申公) petitioned the court, and he was granted a purple robe. He passed away in the eighth month of the third year of Taiping Xingguo (太平興國), at the age of seventy-eight, with fifty-nine years as a monk. In the second month of the following year, his remains were moved to a pagoda west of the Bodhi Monastery (菩提寺, Pútí sì, Bodhi Monastery) in Longmen (龍門).
Song Pusheng (宋普勝) His surname was Zhang (張), and he was from Luze (陸澤) in Shenzhou (深州). As a child, he became a monk under Master Chaohua (超化大師) at the Huayan Monastery (華嚴寺, Huáyán sì, Flower Garland Monastery) on Mount Wutai (五臺). He had an exceptional memory, understanding all texts and commentaries at a glance. Within a few years, he gained a reputation for surpassing his teachers. Furthermore, he simplified and supplemented texts, creating the 'Zhenbian Chao' (貞辨鈔, Commentary of Correct Discernment), which consisted of four volumes and circulated widely. During the Kaibao (開寶) era, the emperor issued an edict granting him a purple robe and the title 'Xuanjiao' (宣教, Proclaiming the Teachings). On the fourth day of the seventh month of the fourth year of Taiping Xingguo (太平興國), he fell ill and passed away at the Pure Land Courtyard (凈土院, Jìngtǔ yuàn, Pure Land Courtyard), at the age of sixty-three, with forty-three years as a monk. A pagoda was built to bury his relics.
利於龍門山寶應寺之西阜。
贊曰。
摩訶衍法 譬彼流泉 氣鐘脈發 行地無偏 或坎而得 厥用靡宣 以烹以飪 以溉以灌 日但饔餐 歲寧旱暵 人之於學 必此其由 惟寂惟寞 亦優亦游 積之勿怠 養之勿偷 所聞既多 汪洋演迤 沛然施之 利澤遐被
新修科分六學僧傳卷第二十三 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十四
浙東沙門 曇噩 述
精進學
感通科
晉安慧
則不知何許人也。讀書善談論。永嘉中。天下大疫。慧則夜禱請天。早降神藥。以活百姓。一日出寺。見兩石大如甕。視之水盈中。以施病者。無不愈。后止洛陽大市寺。以黃縑。書大品經一部。作一卷。字如豆而點畫精妙。凡十餘卷。以一施周仲智之妻。母胡氏渡江奉以自隨。一夕火。蒼黃不暇取。悲嘆以為不可得矣。火息見之灰燼中。卷軸不壞如新。今藏簡靜尼寺。又有康慧持者。異跡著甚。
晉竺法義
史失其氏族。善講法華。與王導孔敷友善。興寧中還江左。止於始寧之保山。弟子常百餘。供事觀世音像。咸安二年。忽患心氣。夜夢一人破腹洗腸。覺即
【現代漢語翻譯】 現代漢語譯本： 位於龍門山寶應寺的西邊山坡上。
讚頌說：
偉大的大乘佛法，就像那流動的泉水，氣脈匯聚，執行天下沒有偏頗。有時在低窪處才能得到，它的作用難以言說。可以用來烹煮食物，可以用來灌溉田地。每天只需提供飲食，就能保證年年沒有旱災。人們對於學習，必定要遵循這個道理。保持清凈寂寞，也要悠閒自在。積累知識不要懈怠，培養德行不要懶惰。聽聞的知識多了，就能像汪洋大海一樣廣闊無垠，充分地運用它，利益就能廣泛地施及。
新修科分六學僧傳卷第二十三 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十四
浙東沙門 曇噩（Tan E） 述
精進學
感通科
晉安慧（Jin An Hui）
不知道是哪裡人。喜歡讀書，善於談論。永嘉年間，天下發生大瘟疫。慧則在夜裡祈禱上天，早上就降下神藥，用來救活百姓。一天走出寺廟，看見兩塊石頭大如甕。檢視石頭，裡面充滿了水，用來施捨給病人，沒有不痊癒的。後來住在洛陽大市寺。用黃色的絹，書寫《大品經》（Dapin Jing）一部，作成一卷，字如豆粒般大小，但是筆畫精妙。總共有十餘卷。其中一卷施捨給周仲智（Zhou Zhongzhi）的妻子。她的母親胡氏（Hu Shi）渡江時帶著它，一天晚上發生火災，倉皇之中來不及拿取，悲嘆認為不可能再得到了。火熄滅后，在灰燼中看見它，卷軸沒有損壞，像新的一樣。現在收藏在簡靜尼寺。還有康慧持（Kang Huichi），他的奇異事蹟非常顯著。
晉竺法義（Zhu Fayi）
史書沒有記載他的氏族。善於講解《法華經》（Fahua Jing），與王導（Wang Dao）、孔敷（Kong Fu）友善。興寧年間回到江左，住在始寧的保山。弟子常常有一百多人，供奉觀世音（Guanshiyin）像。咸安二年，忽然患了心氣病，夜裡夢見一個人剖開他的肚子清洗腸子，醒來就痊癒了。
【English Translation】 English version: Located on the western slope of Baoying Temple (Baoying Si) in Longmen Mountain (Longmen Shan).
Eulogy:
The great Mahayana Dharma (Moheyan Fa) is like a flowing spring, where energy and veins converge, moving across the land without bias. Sometimes it can only be found in depressions, its function is indescribable. It can be used for cooking and for irrigation. As long as food and drink are provided daily, there will be no drought for years. People's learning must follow this principle. Maintain purity and solitude, and also be leisurely and carefree. Accumulate knowledge without懈怠(xie dai - being lazy), and cultivate virtue without偷(tou - stealing/being lazy). When you have heard a lot, you can be as vast as the ocean, and fully apply it, so that benefits can be widely spread.
Newly Compiled Biographies of Six Monks Divided by Subject, Volume 23 卍 New Continued Collection, Volume 77, No. 1522, Newly Compiled Biographies of Six Monks Divided by Subject
Newly Compiled Biographies of Six Monks Divided by Subject, Volume 24
Shramana Tan E (曇噩) of Eastern Zhejiang, narrated
Diligent Study
Section on Supernatural Response
Jin An Hui (晉安慧)
His origins are unknown. He loved reading and was good at debating. During the Yongjia era, there was a great plague in the world. Hui prayed to Heaven at night, and in the morning, divine medicine was sent down to save the people. One day, he went out of the temple and saw two stones as big as urns. He looked at them and saw that they were full of water, which he used to give to the sick, and all were healed. Later, he lived in Dashi Temple (Dashi Si) in Luoyang. He used yellow silk to write a copy of the 'Dapin Jing' (大品經, Larger Prajna Sutra), making it into one scroll. The characters were as small as beans, but the strokes were exquisite. There were more than ten scrolls in total. One of them was given to the wife of Zhou Zhongzhi (周仲智). Her mother, Hu Shi (胡氏), took it with her when she crossed the river. One night, there was a fire, and in the panic, she did not have time to take it. She lamented that it was impossible to get it back. After the fire was extinguished, she saw it in the ashes. The scroll was undamaged and as good as new. It is now kept in Jianjing Nunnery (簡靜尼寺). There was also Kang Huichi (康慧持), whose strange deeds were very remarkable.
Jin Zhu Fayi (晉竺法義)
History does not record his clan. He was good at explaining the 'Fahua Jing' (法華經, Lotus Sutra), and was friends with Wang Dao (王導) and Kong Fu (孔敷). During the Xingning era, he returned to Jiangzuo and lived in Baoshan (保山) in Shining. He often had more than a hundred disciples, and they made offerings to the image of Guanshiyin (觀世音, Avalokitesvara). In the second year of Xian'an, he suddenly suffered from heart disease. At night, he dreamed of a person cutting open his stomach and washing his intestines. When he woke up, he was healed.
愈。太元五年歿。詔塔之。弟子曇爽廬于旁。因建寺。名新亭精舍。
晉帛法橋
中山人。出家樂囀誦。然喉音終莫稱。於是絕粒稽首觀音以禱。至七日夜。覺咽吻通暢。即索水咽漱再三。曰可矣。自爾能憶持不忘。娓娓數十萬言。諷詠哀婉。有感動興起者。永和中卒于河北。年九十餘。
晉曇翼
出姚氏。羌人也。年十六。師事安公。以精律有名。而三藏皆究其要。一時流輩推尊之。游蜀。刺史毛璩設中食。翼得谷于食中先啖之。璩以不辜信施加敬。后餉米千石。翼為分遺諸剎焉。安公在檀溪。長沙太守滕含方。于江陵舍宅為寺。從安乞僧領住持事。安曰。非翼不可。即今長沙寺是也。后又避難上明立寺。還江陵。復修長沙寺。遂感金剛舍利于齋座。伐木洞庭之君山。而夢神隨喜。太元十九年二月八日。忽光發城北。白馬寺僧馳至見像。不能舉。翼因得舁之以歸。蓋翼平昔之所懇求而致之也。視其旁有梵書曰。某年月日。阿怒王造。翼年八十。于像前泊然而化。同時有僧衛。學業甚著。為殷仲堪所重。
晉曇戒
一名慧精。出卓氏。南陽人。嗜學。始聞於法道講放光般若。從親舊往聽。遂深悟妙理。棄家事安公博究三藏。日誦五十餘萬言。禮五百拜。后疾篤。持彌勒名不輟口
【現代漢語翻譯】 現代漢語譯本： 愈。太元五年去世。皇帝下詔建塔安葬。弟子曇爽在塔旁結廬而居，因此建立了寺廟，名為新亭精舍。 晉代的帛法橋 中山人。出家后喜歡誦經，然而喉嚨發出的聲音始終不盡如人意。於是他斷絕飲食，向觀音菩薩稽首祈禱。到了第七天晚上，感覺咽喉通暢，立即取水漱口再三，說：『可以了。』從此以後，他能記憶誦持，不會忘記，娓娓道來數十萬字。諷誦詠唱哀婉動聽，有令人感動興起的力量。永和年間在河北去世，享年九十多歲。 晉代的曇翼 出自姚氏，是羌族人。十六歲時，師從安公（指道安），以精通戒律而聞名。對於三藏（經、律、論）都深入研究，掌握其要義。一時同輩都推崇他。他遊歷蜀地，刺史毛璩（qú）設齋供養，曇翼從食物中得到穀物，先吃了它。毛璩認為他不辜負信徒的供養，更加敬重他，後來贈送米一千石。曇翼將米分給各個寺廟。安公在檀溪時，長沙太守滕含在江陵舍宅為寺，向安公請求派僧人主持寺務。安公說：『非曇翼不可。』這就是現在的長沙寺。後來他又為避難在上明建立寺廟，返回江陵后，又修復長沙寺，於是在齋座上感應到金剛舍利。在洞庭湖的君山砍伐木材時，夢見神靈隨喜。太元十九年二月八日，忽然城北發出光芒，白馬寺的僧人跑來看到佛像，無法舉起。曇翼因此得以擡回佛像。這大概是曇翼平時所懇求而得到的。檢視佛像旁邊有梵文寫著：某年某月某日，阿怒王（Aruna）製造。曇翼享年八十歲，在佛像前安然圓寂。同時有僧人衛，學業非常顯著，被殷仲堪所器重。 晉代的曇戒 一名慧精，出自卓氏，是南陽人。愛好學習。最初聽到法道講《放光般若經》，跟隨親友前去聽講，於是深刻領悟妙理，捨棄家庭，侍奉安公，廣泛研究三藏，每天誦讀五十多萬字，禮拜五百拜。後來病情嚴重，持念彌勒菩薩（Maitreya）的名號不停。
【English Translation】 English version: He recovered. He died in the fifth year of Taiyuan (380 CE). An imperial edict ordered a pagoda to be built for him. His disciple Tan Shuang built a hut beside it, and thus a temple was established, named Xin Ting Jing She (New Pavilion Monastery). Bo Faqiao of the Jin Dynasty A native of Zhongshan. After leaving home, he enjoyed chanting scriptures, but the sound of his throat was never satisfactory. Therefore, he stopped eating and prostrated to Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) to pray. By the seventh night, he felt his throat was clear and smooth. He immediately took water and gargled three times, saying, 'It is good.' From then on, he was able to memorize and recite without forgetting, eloquently reciting hundreds of thousands of words. His chanting was mournful and moving, inspiring emotion. He died in Hebei during the Yonghe period (345-357 CE) at the age of ninety-plus. Tan Yi of the Jin Dynasty Came from the Yao clan, a Qiang person. At the age of sixteen, he studied under Master An (Dao An), and was known for his mastery of the Vinaya (discipline). He thoroughly studied the Tripitaka (three baskets: Sutra, Vinaya, Abhidharma), grasping its essentials. He was highly respected by his contemporaries. He traveled to Shu (Sichuan). The governor Mao Qu held a midday meal offering. Tan Yi obtained grains from the food and ate them first. Mao Qu considered that he did not betray the faith of the donors and respected him even more, later gifting him a thousand dan (石) of rice. Tan Yi distributed the rice to various monasteries. When Master An was at Tanxi, the governor of Changsha, Teng Han, donated his residence in Jiangling to establish a temple, requesting Master An to send a monk to preside over the temple affairs. Master An said, 'Only Tan Yi is suitable.' This is the present Changsha Temple. Later, to avoid disaster, he established a temple on Shangming Mountain. After returning to Jiangling, he restored Changsha Temple. Consequently, he sensed the Vajra Sarira (diamond relics) on the alms seat. When felling trees on Jun Mountain in Dongting Lake, he dreamed that the gods rejoiced. On the eighth day of the second month of the nineteenth year of Taiyuan (394 CE), suddenly light emanated from the north of the city. Monks from Baima Temple rushed to see a Buddha statue, but could not lift it. Tan Yi was then able to carry it back. This was probably what Tan Yi had earnestly requested and obtained. Beside the statue was written in Sanskrit: 'On a certain day, month, and year, King Aruna made it.' Tan Yi was eighty years old when he passed away peacefully in front of the statue. At the same time, there was a monk Wei, whose scholarship was very prominent and was valued by Yin Zhongkan. Tan Jie of the Jin Dynasty Also named Huijing, came from the Zhuo clan, a native of Nanyang. He loved learning. Initially, he heard Fa Dao lecturing on the Fangguang Prajna Sutra (Perfection of Wisdom Sutra), and went to listen with relatives and friends. He then deeply understood the profound principles, abandoned his family, served Master An, extensively studied the Tripitaka, recited more than five hundred thousand words daily, and performed five hundred prostrations. Later, when he was seriously ill, he continuously chanted the name of Maitreya (the future Buddha).
。臨終弟子智生侍。問曰。乃不願生安養乎。曰吾與和尚八人。同願見慈氏。今和尚𢹂道。愿先我矣。言訖有光照身。容顏悅澤。遂化。葬安塔之右。壽七十。
晉僧濟
不知何許人。晉太元末。至廬山。從遠公。受大小乘諸經。其講授為同時所推。俄臥疾。遠授濟燭炬曰。若可運心安養。競諸漏晷。濟憑幾以燭授旁僧。忽夢殊祥起索履。望空立曰。吾其行矣。遂右脅而化。壽四十五。
晉竺曇猷
或曰法猷。燉煌人。少苦節。精禪觀。游剡居石城山之石室中。嘗乞食蠱家。祝出其毒。而哺啜之。后移始豐赤城山。有虎群至弭伏。聽猷誦經不已。一虎獨睡。猷以如意擊其首曰。何昏如是耶。虎遽皆去。又有大蛇。舉首張口向猷。欲吞噬狀。猷不為動。蛇亦去。山神乃見曰。法師威德崇重。來臨此山。弟子愿施其地為精舍。請從此辭。猷曰。能共住可乎。神曰。政恐賤累。侵觸凈社。不可也。猷曰。去將安之。神曰。我夏帝子也。家此山且二千年。去則依吾舅氏于寒石山耳。於是奉香三奩。乃鳴鞞吹角。凌空而去。猷遂引道人十餘輩。梯石升巖。以宴坐。架竹傳水以供齋盥。王羲之嘗造之信宿而返。巖連屬天臺四明。相傳有精舍其上。得道者居焉。懸水鳴壑。石樑跨空。然皆危峻不可游履。猷
【現代漢語翻譯】 現代漢語譯本：臨終時，弟子智生在旁侍奉，問道：『您難道不願往生安養凈土（指西方極樂世界）嗎？』
他回答說：『我與和尚（指老師）等八人，共同發願要見彌勒菩薩（Maitreya）。現在和尚已經帶著道業，希望先我而去了。』
說完，便有光芒照耀他的身體，容顏也變得喜悅光澤，於是圓寂。弟子們將他安葬在安塔（指佛塔）的右邊，享年七十歲。 晉朝僧人濟，不知是哪裡人。晉朝太元年間末期，來到廬山，跟隨慧遠大師（遠公）學習大小乘各種經典，他的講授被當時的人所推崇。不久后，他臥病在床，慧遠大師遞給濟一支蠟燭說：『如果可以運用心念安住于安養凈土，與時間賽跑，儘早斷除煩惱。』濟靠著幾案，將蠟燭交給旁邊的僧人，忽然夢見奇異的景象，起身尋找鞋子，望著天空站立說：『我將要走了。』於是右脅而臥，圓寂，享年四十五歲。 晉朝僧人竺曇猷（或稱法猷），是敦煌人。年輕時生活簡樸，精於禪定觀想。他遊歷到剡縣，居住在石城山的石室中。曾經向一家中了蠱毒的人家乞食，他祝願解除了他們的毒，然後吃下那些食物。後來他移居到始豐縣的赤城山，有一群老虎來到他面前，都停止咆哮，安靜地聽竺曇猷誦經。其中一隻老虎獨自睡覺，竺曇猷用如意敲打它的頭說：『為何如此昏沉？』老虎們立刻都離開了。又有一條大蛇，抬起頭張開嘴巴對著竺曇猷，想要吞噬的樣子，竺曇猷毫不動搖，蛇也離開了。山神於是顯現出來說：『法師您的威德崇高深重，降臨到這座山，弟子我願意獻出這塊土地作為精舍。請您允許我從此告辭。』竺曇猷說：『能夠一起居住嗎？』山神說：『只是恐怕我卑賤的身份，會侵擾清凈的僧團，這是不可以的。』竺曇猷問：『你離開后將要到哪裡去呢？』山神說：『我是夏朝帝王的後代，居住在這座山已經有兩千年了。離開這裡，我就去投靠我的舅舅，住在寒石山罷了。』於是山神奉上三匣香，然後鳴鑼吹角，升上天空離去。竺曇猷於是帶領十幾位道人，攀登巖石，在巖石上宴坐，架設竹子引來泉水，用來供應齋飯和盥洗。王羲之曾經拜訪他，住了好幾天才返回。巖石連線著天臺山和四明山，相傳在山上有精舍，得道的人居住在那裡。懸掛的瀑布發出鳴響，石橋橫跨天空，然而都非常危險陡峭，難以遊覽行走。竺曇猷……
【English Translation】 English version: At his death, his disciple Zhisheng attended him and asked, 'Do you not wish to be reborn in the Land of Bliss (referring to the Western Pure Land)?'
He replied, 'I and the Sangha (referring to the teacher) and eight others, have made a joint vow to see Maitreya (Maitreya Bodhisattva). Now the Sangha has already taken his practice, hoping to go before me.'
After speaking, light shone upon his body, and his countenance became joyful and radiant. Then he passed away. The disciples buried him to the right of the stupa (referring to the pagoda), at the age of seventy. The Jin Dynasty Monk Ji, it is not known where he was from. At the end of the Taiyuan era of the Jin Dynasty, he came to Mount Lu and followed Master Huiyuan (Yuangong) to study various sutras of the Mahayana and Hinayana traditions. His teachings were highly regarded by his contemporaries. Soon after, he fell ill and was bedridden. Huiyuan handed Ji a candle and said, 'If you can use your mind to dwell in the Land of Bliss, race against time and eliminate afflictions as soon as possible.' Ji leaned on the armrest, handed the candle to the monk beside him, and suddenly dreamed of an extraordinary vision. He got up to look for his shoes, stood gazing at the sky, and said, 'I am about to depart.' Then he lay down on his right side and passed away, at the age of forty-five. The Jin Dynasty Monk Zhu Tanyou (or Fayou), was from Dunhuang. In his youth, he lived a simple life and was skilled in meditation and contemplation. He traveled to Yan County and lived in a stone chamber on Stone City Mountain. He once begged for food from a family afflicted with poison. He vowed to remove their poison and then ate the food. Later, he moved to Mount Chicheng in Shifeng County. A group of tigers came before him, ceasing their roars and quietly listening to Zhu Tanyou reciting sutras. One of the tigers fell asleep, and Zhu Tanyou struck its head with his ruyi (scepter), saying, 'Why are you so drowsy?' The tigers immediately left. There was also a large snake that raised its head and opened its mouth towards Zhu Tanyou, as if to devour him. Zhu Tanyou remained unmoved, and the snake also left. The mountain deity then appeared and said, 'Venerable Master, your virtue is lofty and profound, descending upon this mountain. I, your disciple, am willing to offer this land as a monastery. Please allow me to take my leave from here.' Zhu Tanyou said, 'Can we live together?' The mountain deity said, 'I am only afraid that my humble status will disturb the pure Sangha, which is not permissible.' Zhu Tanyou asked, 'Where will you go after you leave?' The mountain deity said, 'I am a descendant of the emperors of the Xia Dynasty, and I have lived on this mountain for two thousand years. After leaving here, I will go to rely on my uncle, living on Cold Stone Mountain.' Then the mountain deity offered three boxes of incense, and then sounded gongs and horns, ascending into the sky and departing. Zhu Tanyou then led more than ten Daoists, climbing the rocks, sitting in meditation on the rocks, and setting up bamboo to draw spring water to supply meals and washing. Wang Xizhi once visited him, staying for several days before returning. The rocks are connected to Mount Tiantai and Mount Siming, and it is said that there is a monastery on the mountain, where those who have attained the Dao reside. Hanging waterfalls make sounds, and stone bridges span the sky, but they are all very dangerous and steep, making it difficult to travel and walk. Zhu Tanyou...
始欲造詣精舍處。聞空中語曰。今未得度。更十年乃可耳。猷悵然。夜宿巖中。聞梵唄聲。黎明見父老曰。君寧能以生死軀溷聖寺耶。猷曰。丈丈何以至此。父老曰。我山神也。俄失所在。雲霧遂合。眾竅皆有聲。猷斂目自若。頃之有褶衣者至曰。此我室也。適以他出。不及迎候。今我盡室已他徙。幸留也。既而巖谷洞開。有異僧從精舍出迎。焚香設饌。饌畢。猷愿依止。僧曰。卻後十年當來。乃牽其手出之。太元中。彗出詔猷禱七日而彗退。有青衣小兒來悔過。太元之末沒。尸銀綠色。不變壞至今。
晉竺慧達
生劉氏。又曰薩何。并州西河人。以獵為業。既而死。歷游地獄。大怖。有道人慰安之。且為說法曰。吾汝前世師也。當速往丹陽會稽吳郡。尋阿育王塔像。悔洗夙罪。俄復生。乃棄家為沙門。寧康中。至京師。夜見長干寺剎尾有異色。即詣再拜環繞之。忽光迸剎下。钁之得三石碑。覆鐵函一。開之有銀函。又開之有金函。藏舍利三顆。爪甲一。紺發一螺。引之長數丈。函旁有款識。蓋周宣王時。阿育王所造。八萬四千之一也。簡文帝先為三層之塔。以奉安之。太元十六年。孝武帝又加三層其上。咸和中。丹陽尹高悝。掘張侯橋浦中。得金像無趺。有旁行書詳之曰。阿育王第四女所造。悝車載而
【現代漢語翻譯】 現代漢語譯本 最初，他想去建造精舍的地方。聽到空中有聲音說：『現在還不能得度，再過十年才可以。』 竺道猷感到悵然若失。晚上在巖洞中過夜，聽到梵唄的聲音。黎明時，看見一些父老說：『您難道能用這生死之軀玷污聖潔的寺廟嗎？』 竺道猷說：『各位長者為何到此？』 父老說：『我們是山神。』 隨即消失不見，雲霧也合攏了，所有的孔竅都有聲音。竺道猷閉上眼睛，神色自若。不久，有一個穿著褶衣的人來到，說：『這是我的住所，剛才因為外出，沒來得及迎接您。現在我們全家已經搬走了，希望您能留下來。』 隨即巖谷洞開，有奇異的僧人從精舍出來迎接，焚香設宴。宴席完畢，竺道猷希望依止他們。僧人說：『十年後再來。』 於是拉著他的手送他出來。太元（東晉孝武帝年號）年間，彗星出現，皇帝下詔讓竺道猷祈禱七天，彗星就退去了。有一個穿著青衣的小孩來懺悔過錯。太元末年去世，屍體呈銀綠色，至今沒有腐壞。
晉朝的竺慧達（Zhu Huida）
生於劉氏家族，又名薩何（Sa He），并州西河人。以打獵為業。後來去世，經歷遊歷地獄，非常害怕。有一位道人安慰他，並且為他說法，說：『我是你前世的老師，你應該趕快去丹陽、會稽、吳郡，尋找阿育王塔像（Ashoka Stupa），懺悔洗清以前的罪過。』 不久后又復生，於是捨棄家庭出家為沙門。寧康（東晉廢帝年號）年間，到達京師。晚上看見長干寺（Changgan Temple）的塔剎尾部有奇異的光彩，就去再三拜謁環繞。忽然光芒從塔剎下迸發出來，挖掘后得到三塊石碑，覆蓋著一個鐵函。打開鐵函，裡面有一個銀函，再打開銀函，裡面有一個金函，藏有舍利（Sarira）三顆，爪甲一個，紺色頭髮一螺，拉開有數丈長。函的旁邊有款識，大概是周宣王時，阿育王（Ashoka）所建造的八萬四千分之一。簡文帝先建造了三層的塔，來供奉安放這些聖物。太元十六年，孝武帝又在上面加蓋了三層。咸和（東晉成帝年號）年間，丹陽尹高悝（Gao Kui），在挖掘張侯橋浦中的時候，得到一尊金像，沒有底座。旁邊有橫行書寫，詳細記載說：是阿育王（Ashoka）的第四個女兒所建造的。高悝用車載著它...
【English Translation】 English version Initially, he intended to go to the place to build a Vihara (精舍). He heard a voice in the air saying, 'Now you cannot attain liberation; you can only do so after another ten years.' Zhu Daoyou (竺道猷) felt disappointed. He spent the night in a cave and heard the sound of Brahma chanting. At dawn, he saw some elders saying, 'Can you defile the sacred temple with this body of birth and death?' Zhu Daoyou (竺道猷) asked, 'Why have you come here, elders?' The elders replied, 'We are mountain gods.' Then they disappeared, and the clouds closed in, with sounds coming from all the openings. Zhu Daoyou (竺道猷) closed his eyes and remained calm. Soon, a person in pleated clothes arrived and said, 'This is my dwelling. I was out earlier and didn't have time to greet you. Now my whole family has moved away; I hope you will stay.' Then the cave opened up, and strange monks came out of the Vihara (精舍) to greet him, burning incense and preparing a feast. After the feast, Zhu Daoyou (竺道猷) wished to follow them. The monk said, 'Come back in ten years.' Then he took his hand and led him out. During the Taiyuan (太元) era (reign of Emperor Xiaowu of the Eastern Jin Dynasty), a comet appeared, and the emperor ordered Zhu Daoyou (竺道猷) to pray for seven days, and the comet disappeared. A young boy in green clothes came to repent his mistakes. He died at the end of the Taiyuan (太元) era, and his body was silver-green and has not decayed to this day.
Zhu Huida (竺慧達) of the Jin Dynasty
Born into the Liu family, also known as Sa He (薩何), he was from Xihe (西河) in Bingzhou (并州). He made a living by hunting. Later, he died and traveled through hell, feeling very frightened. A Taoist comforted him and preached to him, saying, 'I am your teacher from a previous life. You should quickly go to Danyang (丹陽), Kuaiji (會稽), and Wujun (吳郡) to find the Ashoka Stupa (阿育王塔像) and repent and cleanse your past sins.' Soon after, he was reborn and abandoned his family to become a Shramana (沙門). During the Ningkang (寧康) era (reign of Emperor Fei of the Eastern Jin Dynasty), he arrived in the capital. At night, he saw a strange light at the end of the spire of Changgan Temple (長干寺), so he went to pay homage and circumambulate it repeatedly. Suddenly, light burst out from under the spire, and after digging, he found three stone tablets covered with an iron box. Inside the iron box was a silver box, and inside the silver box was a gold box, containing three Sariras (舍利), one nail, and one spiral of dark blue hair, which stretched for several feet when pulled. There was an inscription on the side of the box, stating that it was one of the 84,000 stupas built by King Ashoka (阿育王) during the reign of King Xuan of the Zhou Dynasty. Emperor Jianwen (簡文帝) first built a three-story pagoda to enshrine these sacred objects. In the sixteenth year of the Taiyuan (太元) era, Emperor Xiaowu (孝武帝) added three more stories on top. During the Xianhe (咸和) era (reign of Emperor Cheng of the Eastern Jin Dynasty), Gao Kui (高悝), the governor of Danyang (丹陽), found a golden statue without a pedestal while excavating in the Pu (浦) River near Zhanghou Bridge (張侯橋). There was a horizontal inscription on the side, detailing that it was built by the fourth daughter of King Ashoka (阿育王). Gao Kui (高悝) loaded it onto a cart and...
歸。至長干巷。車不行。因從牛所如即入寺。遂留之。又一年。臨海男子張系。世漁于海口。得銅蓮華趺。不敢藏。以送縣進之。有詔安金像之足。如鑰合。然有五梵僧。詣悝曰。昔得像于天竺。至鄴遭亂埋河邊。已而尋之失所在。比夢像出江東為君所獲。故來瞻禮耳。悝與俱至長干。像即放光。五僧云。其頂后尚有圓光相。后當得之。咸安元年。交州合浦蜑董宗之採珠海困果得之。以為奇瑞。表進之。有詔安像之背。如涵蓋焉。凡四十餘年。東西散失。而復並一處。非靈異乎。達供事久之。遂東遊。至吳郡拜瞻石像。石像者。建興元年。有漁于松江者。每夜見光。疑為海神。傳之道俗。居士朱應。偕東靈寺帛尼。至滬瀆口。見二巨人浮而至。視之石質也。背有志。一名維衛。二名迦葉。迎置通玄寺。達留通玄三年。懺洗不懈。又至會稽。拜瞻鄮嶺山塔。此塔亦阿育王所造。有靈光發塔頂。達傾誠懺洗。盡酬地獄道人之誡。達后不知所終。
晉法安
一名慈欽。不知何許人。師事遠公。善講學。有戒行。兼習禪業。義熙中。過新陽縣。縣民犬牙相望。百餘家。安至怪已閉門。問之知多虎。有社廟居大樹下。安因就禪坐。頃之一虎負尸置安前。跳躍喜見爪尾。安呵之。虎於是踞地斂目。安為說法而去。旦日
【現代漢語翻譯】 現代漢語譯本： 歸。到了長干巷。車走不動了。於是從牛所在的地方進入寺廟，就留了下來。又過了一年，臨海男子張系，世代在海口打漁，得到一個銅蓮花座。不敢私藏，就把它送到縣裡進獻。朝廷下詔用它來安裝金像的腳，就像鑰匙和鎖一樣吻合。這時有五個天竺僧人，拜訪悝說：『以前在天竺得到這尊佛像，到鄴城時遭遇戰亂，埋在河邊。後來尋找，卻失去了軌跡。近來夢見佛像出現在江東，被您得到了。所以前來瞻仰禮拜。』悝和他們一起到了長干，佛像就放出光芒。五個僧人說：『佛像的頭頂後面還有圓光相，以後應當能夠得到。』咸安元年，交州合浦的蜑人董宗之採珠時在海中遇到困難，竟然得到了它，認為是奇異的祥瑞，上表進獻。朝廷下詔把它安在佛像的背上，就像盒子蓋一樣吻合。總共四十多年，東西散失，又重新合在一起，這不是神異嗎？達供奉佛像很久，於是向東遊歷，到吳郡拜瞻石像。這石像，是建興元年，有漁民在松江打漁，每夜看見光芒，懷疑是海神。傳告給道士和百姓。居士朱應，和東靈寺的帛尼，到滬瀆口，看見兩個巨人漂浮而來，仔細一看是石頭做的。背上有字，一個叫維衛（Vipassi），一個叫迦葉（Kassapa）。迎接到通玄寺。達留在通玄寺三年，懺悔洗滌不懈怠。又到會稽，拜瞻鄮嶺山塔。這座塔也是阿育王（Asoka）所建造的，有靈光從塔頂發出。達傾盡誠心懺悔洗滌，完全報答了地獄道人的告誡。達後來不知所終。 晉法安 一名慈欽，不知道是哪裡人。師從遠公（慧遠），擅長講學，有戒律品行，兼修習禪定。義熙年間，經過新陽縣。縣裡的百姓住得很密集，有百餘家，法安到了那裡，奇怪他們都關著門。詢問后才知道是因為有很多老虎。有一座社廟在大樹下。法安就在那裡禪坐。一會兒，一隻老虎揹著一具屍體放在法安面前，跳躍著，高興地露出爪子和尾巴。法安呵斥它。老虎於是蹲在地上，收斂目光。法安為它說法后離去。第二天
【English Translation】 English version: He returned. Reached Changgan Lane. The cart could not proceed. Therefore, he entered the temple from where the ox was and stayed there. Another year passed. Zhang Xi, a man from Linhai, whose family had been fishing at the sea mouth for generations, obtained a copper lotus pedestal. Not daring to hide it, he sent it to the county to be presented. An imperial decree was issued to use it to install the feet of the golden statue, fitting like a key and lock. At this time, five Indian monks visited Kui and said, 'We obtained this statue in India. When we reached Ye, we encountered war and buried it by the river. Later, we searched for it but lost track of its whereabouts. Recently, we dreamed that the statue appeared in Jiangdong and was obtained by you. Therefore, we have come to pay our respects.' Kui went with them to Changgan, and the statue emitted light. The five monks said, 'There is still a halo behind the statue's head, which should be obtained in the future.' In the first year of Xian'an, Dong Zongzhi, a Dan person from Hepu in Jiaozhou, encountered difficulties while pearl diving and unexpectedly obtained it, considering it an auspicious omen, and presented it to the court. An imperial decree was issued to install it on the back of the statue, fitting like a box lid. In total, for more than forty years, it was scattered east and west, and then reunited in one place. Is this not miraculous? Da served the statue for a long time, then traveled east, visiting and paying respects to the stone statue in Wujun. This stone statue was found in the first year of Jianxing by a fisherman fishing in the Songjiang River, who saw light every night and suspected it was a sea god. He told the Daoists and common people. A layperson named Zhu Ying, along with the nun Bo from Dongling Temple, went to Hudukou and saw two giants floating towards them. Upon closer inspection, they were made of stone. There were inscriptions on their backs, one named Vipassi (維衛), and the other named Kassapa (迦葉). They were welcomed to Tongxuan Temple. Da stayed at Tongxuan Temple for three years, repenting and cleansing himself tirelessly. He also went to Kuaiji to visit and pay respects to the pagoda on Mount Mao. This pagoda was also built by King Asoka (阿育王), and spiritual light emanated from the top of the pagoda. Da repented and cleansed himself with all sincerity, fully repaying the admonition of the hell-realm person. Da's final whereabouts are unknown. Jin Fa'an Also known as Ciqin, his origin is unknown. He studied under Yuan Gong (Huiyuan), excelled in lecturing, possessed precepts and conduct, and also practiced meditation. During the Yixi era, he passed through Xinyang County. The people of the county lived densely, with over a hundred families. When Fa'an arrived, he was surprised to see them all with their doors closed. Upon inquiring, he learned that it was because there were many tigers. There was a community temple under a large tree. Fa'an sat in meditation there. After a while, a tiger carried a corpse and placed it in front of Fa'an, jumping and gleefully showing its claws and tail. Fa'an scolded it. The tiger then squatted on the ground, lowering its gaze. Fa'an preached to it and then left. The next day,
追捕者。見安大驚。以為神。虎災自是而息。遂易廟為寺。留安居之。田園皆為常住。后不知所終。
晉帛僧光
或曰曇光。不知何許人。永和初。至江東石城山下。問父老入山路。父老咸曰。山多猛獸。不可往光固欲往。行數里。風雷而雨。有虎吼震山谷。光坐石坎中。明日入村乞食。還坐三日。夢尤怪。又三日山神見形。言所志曰。欲移章安韓石山。以所居施光。光於是就樹結廬。久而成寺。名隱岳。光每入定。輒七日乃起。住五十三年。一百十歲。以帔矇頭而化。其始化也。門人視以為常。而弗加察。過七日然後擊磬以出其定。無及矣。宋建武二年。郭鴻官于剡。入山拜之。以如意撥其膺。衣壞肌消。唯白骨存焉。鴻為龕其像而塑之。今尚在。
晉竺法曠
生皋氏。其先下邳人。客寓吳興。幼孤。事後母。以孝聞。躬耕以養。行喪盡禮。服闋。事沙門曇印為師。印有高行。嘗疾篤。曠懇誠禮懺七日。夜忽五色光照印室。印覺有人手摩拊之。病良已。后辭師遊歷。還止於潛石室。以法華無量壽二經。為心要。有眾則講。獨處則誦。謝安自吳興訪之。先卻去部曲。步至座前。相歡終日乃去。簡文在相位。遣堂邑太守曲安。遠問起居。且使禳禱彗災。對曰。昔宋景修德。彗為退舍。惟當勤修
【現代漢語翻譯】 現代漢語譯本：追捕他的人看到安都非常驚訝，以為他是神仙。老虎的災害從此平息。於是將廟宇改為寺廟，讓安居住在那裡。田地園林都作為寺廟的常住財產。後來不知道他最終去了哪裡。
晉代的帛僧光
有人說他是曇光（Danguang），不知道是哪裡人。永和初年，來到江東石城山下，向當地老人詢問入山的路。老人們都說：『山裡有很多猛獸，不能去。』曇光堅決要去。走了幾里路，颳風打雷下雨，有老虎的吼聲震動山谷。曇光坐在石坎中。第二天到村裡乞討食物，回來又坐了三天。夢見奇異的景象。又過了三天，山神顯現身形，說出了他的願望：想要遷移章安的韓石山，把所居住的地方施捨給曇光。曇光於是在樹旁結廬而居，時間久了就成了寺廟，名叫隱岳寺。曇光每次入定，都要七天才能起身。住了五十三年，一百一十歲，用帔巾蒙著頭而圓寂。他剛圓寂的時候，門人以為是平常一樣，沒有仔細檢視。過了七天才敲擊磬聲想要讓他出定，已經來不及了。宋建武二年，郭鴻在剡縣做官，入山拜訪曇光，用如意撥開他的胸膛，衣服已經腐壞，肌肉已經消散，只剩下白骨。郭鴻為他建造龕室並塑造了他的像，現在還在。
晉代的竺法曠（Zhufakuang）
出生在皋氏，他的祖先是下邳人，寄居在吳興。年幼時成了孤兒，侍奉繼母，以孝順聞名。親自耕種來奉養繼母。辦理喪事盡心盡力。服喪期滿后，侍奉沙門曇印（Tanyin）為師。曇印有高尚的品行，曾經病得很重，竺法曠懇切誠心地禮拜懺悔了七天。夜裡忽然有五色光芒照亮曇印的房間。曇印感覺有人用手撫摸他，病很快就好了。後來辭別師父遊歷各地，回來后住在於潛的石室。以《法華經》（Fahua Sutra）和《無量壽經》（Wuliangshou Sutra）為修行的核心。有聽眾就講經，獨自一人就誦經。謝安（Xie An）從吳興來拜訪他，先讓隨從部隊退下，步行到座位前，彼此歡談了一整天才離開。簡文帝（Jianwen Emperor）在相位時，派遣堂邑太守曲安（Qu An）遠道問候竺法曠的起居，並且讓他祈禱消除彗星帶來的災禍。竺法曠回答說：『過去宋景公（Song Jinggong）修養德行，彗星就退避了。只有勤奮修養德行才能消除災禍。』
【English Translation】 English version: The pursuers were greatly surprised to see An, thinking he was a deity. The tiger calamities ceased from then on. Consequently, they changed the temple into a monastery, allowing An to reside there. The fields and gardens were all made permanent property of the monastery. Later, it was unknown where he ultimately went.
The monk Sengguang of the Jin Dynasty
Some say he was Danguang (Radiant Light), it is unknown where he was from. In the early years of Yonghe, he arrived at the foot of Stone City Mountain in Jiangdong, asking the local elders for the path to enter the mountain. The elders all said, 'There are many fierce beasts in the mountain, you cannot go.' Danguang insisted on going. After walking several miles, there was wind, thunder, and rain, and the roar of tigers shook the valleys. Danguang sat in a stone pit. The next day, he went to the village to beg for food, and returned to sit for three days. He dreamed of strange omens. After another three days, the mountain god appeared in form, stating his wish: he wanted to move Han Stone Mountain in Zhang'an, and donate his residence to Danguang. Danguang then built a hut by the tree, and over time it became a monastery, named Hidden Peak Monastery. Every time Danguang entered meditation, it would take seven days for him to rise. He lived for fifty-three years, reaching the age of one hundred and ten, and passed away covering his head with a stole. When he first passed away, the disciples thought it was normal, and did not examine him closely. After seven days, they struck the chime to bring him out of meditation, but it was too late. In the second year of Jianwu in the Song Dynasty, Guo Hong, an official in Shan County, entered the mountain to pay respects to Danguang, and used a 'ruyi' (scepter) to push aside his chest. The clothes were decayed, and the flesh had dissipated, leaving only white bones. Guo Hong built a niche for his image and sculpted it, which still exists today.
The monk Zhufakuang (Dharma Expander) of the Jin Dynasty
He was born in Gao, his ancestors were from Xiapi, residing in Wuxing. He became an orphan at a young age, serving his stepmother, and was known for his filial piety. He personally cultivated the land to support her. He performed funeral rites with utmost care. After the mourning period, he served the 'shramana' (monk) Tanyin (Dharma Seal) as his teacher. Tanyin had noble conduct, and was once seriously ill. Zhufakuang earnestly and sincerely repented for seven days. Suddenly, at night, five-colored light illuminated Tanyin's room. Tanyin felt someone stroking him with their hand, and his illness quickly improved. Later, he bid farewell to his teacher and traveled to various places, returning to reside in a stone chamber in Yuqian. He regarded the 'Lotus Sutra' (Fahua Sutra) and the 'Infinite Life Sutra' (Wuliangshou Sutra) as the essence of his practice. He lectured when there was an audience, and recited when he was alone. Xie An (Lord Xie) visited him from Wuxing, first dismissing his entourage, walking to the seat, and conversing happily for the entire day before leaving. When Emperor Jianwen (Emperor Jianwen) was in office, he sent the governor of Tangyi, Qu An (Curved Peace), to inquire about Zhufakuang's well-being from afar, and also to have him pray to avert the calamity brought by the comet. Zhufakuang replied, 'In the past, Duke Jing of Song (Song Jinggong) cultivated virtue, and the comet retreated. Only by diligently cultivating virtue can calamities be averted.'
德政。以塞天譴。則天下幸甚。頃彗歿。興寧中。東遊禹穴。放情山水。至若耶。愛孤潭。欲結廬養志。郄超謝慶緒尤相往來。時東土疫癘。曠既資性慈悲。兼善神咒。因出邑止昌原寺拯救。村裡賴之。沙門竺道鄰。造無量壽塔像。曠率有緣。起立大殿。孝武帝欽其風。詔出京止長干寺。元興年歿。壽七十六。
晉曇𨗉者
不知何許人。止河陰白馬寺。誦法華經。一夕有扣戶者曰。請上人看經。𨗉不許。固請乃許之。與一弟子俱。及覺而身在白馬塢神祠中。自後日日陰往。人無知者。有僧過祠。見𨗉師弟子相向高坐講說。於是道俗方敬異之。夏休。神施白馬一。白羊五。縑九十端。
晉支曇蘭
青州人。誦經三十萬言。太元中。游剡止始豐赤城山。忽一男子。長數丈。斥蘭使去。繼以異狀蛇獸蟠繞奮躍。蘭宴坐自若。男子乃拜曰。珠欺王家舅也。在韋卿山。可依以住。今此山以奉上人矣。遂不見。后三年。有以珠欺王通謁者。見之。冠幘衣褶。儀貌都雅。夫人男女二十二輩。車騎駢擁。再拜求受戒法。於是蘭秉爐正幾。人人為授五戒。竟以錢萬。蜜兩器。為施而去。時門弟子十餘人。皆侍見其問答。與世間無小異。元熙中沒。壽八十三。
宋慧義
生梁氏。不知何許人也。風骨
【現代漢語翻譯】 現代漢語譯本： 德政可以用來阻止上天的譴責，那麼天下就太幸運了。不久彗星消失了。興寧年間，他東遊到禹穴（地名，相傳為大禹陵墓所在地），放縱自己的情感於山水之間。到了若耶溪（地名），喜愛那裡的孤潭，想要在那裡結廬隱居，修養心志。郄超（人名）和謝慶緒（人名）尤其經常與他往來。當時東部地區發生瘟疫，曠（人名，即前文的竺法曠）既有慈悲的本性，又擅長神咒，於是離開寺廟，到昌原寺（寺廟名）一帶救助百姓，村裡的人都依賴他。沙門竺道鄰（人名）建造無量壽塔像，曠（竺法曠）帶領有緣人，建造了大殿。孝武帝（皇帝名）欽佩他的風範，下詔讓他到京城，住在長干寺（寺廟名）。元興年間去世，享年七十六歲。
晉朝的曇𨗉（人名）：
不知道是哪裡人，住在河陰（地名）的白馬寺（寺廟名）。誦讀《法華經》。一天晚上，有人敲門說：『請上人看看經。』曇𨗉（人名）不允許。那人堅持請求，才允許了。與一個弟子一同前往。等到醒來，發現自己身在白馬塢（地名）的神祠中。自此以後，每天晚上都悄悄前往，沒有人知道。有個僧人路過神祠，看見曇𨗉（人名）師徒相對高坐，講經說法。於是道士和俗人都敬佩他的奇異之處。夏天休息的時候，神供奉了白馬一匹，白羊五隻，縑九十端。
晉朝的支曇蘭（人名）：
青州（地名）人。誦讀了三十萬字的經文。太元年間，遊歷到剡縣（地名），住在始豐縣（地名）的赤城山（山名）。忽然出現一個男子，身高數丈，斥責曇蘭（人名）讓他離開。接著出現各種奇異的蛇和野獸，盤繞跳躍。曇蘭（人名）安然端坐。男子於是拜道：『我是珠欺王家的舅舅。』在韋卿山（山名），可以依靠那裡居住。現在這座山奉獻給上人您了。』說完就不見了。三年後，有個叫珠欺王（人名）的通謁者，看見了他，戴著頭巾，穿著褶衣，儀容相貌都很文雅。夫人和男女共二十二個，車馬眾多。再次拜見，請求受戒法。於是曇蘭（人名）拿著香爐，擺正幾案，為每個人授予五戒。最終以一萬錢，兩器蜜，作為施捨而去。當時門下弟子十餘人，都侍奉在旁，看見他們問答，與世間的人沒有什麼不同。元熙年間去世，享年八十三歲。
宋朝的慧義（人名）：
是梁氏的後代，不知道是哪裡人。風骨...
【English Translation】 English version: Virtuous governance can be used to prevent Heaven's condemnation, then the world would be very fortunate. Soon after, the comet disappeared. During the Xingning era, he traveled east to Yu Cave (a place name, said to be the location of the tomb of Yu the Great), indulging his emotions in the mountains and rivers. Arriving at Ruoye Creek (a place name), he loved the solitary pool there, wanting to build a hut and live in seclusion, cultivating his mind. Xie Chao (a person's name) and Xie Qingxu (a person's name) especially frequently visited him. At that time, there was an epidemic in the eastern region, and Kuang (a person's name, i.e., Zhu Fakuang mentioned earlier) was both compassionate by nature and skilled in divine incantations, so he left the temple and went to the Changyuan Temple (temple name) area to help the people, and the villagers relied on him. The monk Zhu Daolin (a person's name) built the Amitayus Pagoda statue, and Kuang (Zhu Fakuang) led those with affinity to build the main hall. Emperor Xiaowu (emperor's name) admired his demeanor and issued an edict for him to go to the capital and live in the Changgan Temple (temple name). He passed away during the Yuanxing era at the age of seventy-six.
The Jin Dynasty's Tan𨗉 (a person's name):
It is not known where he was from, he lived in the Baima Temple (temple name) in Heyin (a place name). He recited the Lotus Sutra. One night, someone knocked on the door and said, 'Please, Venerable One, look at the scripture.' Tan𨗉 (a person's name) did not allow it. The person insisted on requesting, and only then did he allow it. He went with a disciple. When he woke up, he found himself in the shrine of Baimawu (a place name). From then on, he went there secretly every night, and no one knew. A monk passed by the shrine and saw Tan𨗉 (a person's name) and his disciple sitting high and lecturing on the scriptures. Therefore, both Taoists and laypeople admired his strangeness. During the summer retreat, the god offered a white horse, five white sheep, and ninety bolts of silk.
The Jin Dynasty's Zhi Tanlan (a person's name):
He was from Qingzhou (a place name). He recited 300,000 words of scriptures. During the Taiyuan era, he traveled to Shan County (a place name) and lived in the Chicheng Mountain (mountain name) in Shifeng County (a place name). Suddenly, a man appeared, several feet tall, and rebuked Tanlan (a person's name), telling him to leave. Then various strange snakes and beasts appeared, coiling and leaping. Tanlan (a person's name) sat calmly. The man then bowed and said, 'I am the uncle of the Zhuqi Wang family.' You can rely on living in Weiqing Mountain (mountain name). Now this mountain is offered to you, Venerable One.' After saying that, he disappeared. Three years later, a visitor named Zhuqi Wang (a person's name) saw him, wearing a turban and pleated clothes, with a refined appearance. His wife and twenty-two children, along with many carriages and horses. He bowed again and requested to receive the precepts. So Tanlan (a person's name) held the incense burner and straightened the table, giving each person the five precepts. Finally, he left with ten thousand coins and two containers of honey as offerings. At that time, more than ten disciples were serving by his side, and they saw their questions and answers, which were no different from those of ordinary people. He passed away during the Yuanxi era at the age of eighty-three.
The Song Dynasty's Huiyi (a person's name):
He was a descendant of the Liang family, and it is not known where he was from. His demeanor...
秀整。通貫經論。晉義熙間。出京師。自言嘗有冀州道人法稱。臨終謂弟子普嚴曰。嵩高神云。江東劉將軍。應受天命。吾以璧鎮三十二。金一餅。為信。時高祖方居宋王邸。聞之謂義曰。君能為我行求之可乎。十三年七月。義至嵩岳禱以乞。夢即夢即夢一髯而杖者指曰。此石下是也。義明日遍行山中。識所夢處。得璧與金。果如其數。以獻。永初元年。車騎范泰。建祗洹寺。義為指授儀。則元嘉二十一年。沒于烏衣寺。壽七十三。
宋僧詮
出張氏。遼西海陽人也。少以博學。游燕齊間。毀衣冠為沙門。通貫經論。後過江。講演。名動京師。吳郡張恭。請居閑居寺。晚憩虎丘寺。詮先於黃龍國造丈六金像。又于虎丘造人中金像。清確自守。居無儲畜。平昌孟顗。于餘杭立方顯寺。以延詮。而詮亦以嗜披覽。致雙瞽疾。既篤。常見所造二像在西壁。弟子法朗夢數人捧一金臺至。問之答曰。迎詮法師。旦果卒于臨安董功曹家。縣令阮尚之。使葬曰土山郭文舉冢右。
宋曇諦
生康氏。其先康居人。漢靈帝時。來歸關中。漢末大亂。移吳興。父肜。初為冀州別駕。母黃氏夢。僧呼之。以麈尾鐵鏤書鎮寄之。覺而兩物俱在。於是大驚。已而生諦。諦五歲。母以兩物視之。乃軒渠笑曰。是秦王餉我者
【現代漢語翻譯】 現代漢語譯本 秀整（人名，生平不詳）。通貫經論。晉義熙年間，離開京師。自稱曾經有冀州道人法稱，臨終時對弟子普嚴說：『嵩山的神明說，江東的劉將軍，應該承受天命。我用玉璧鎮三十二枚，黃金一餅，作為憑證。』當時高祖（劉裕）正住在宋王府邸。聽到這件事後，對義（人名）說：『你能為我前去求取這些東西嗎？』十三年七月，義到達嵩山，祈禱並請求。夢中夢見一位長鬚老人拄著枴杖指著說：『就在這塊石頭下面。』義第二天走遍山中，認出夢中所見的地方，得到了玉璧和黃金，果然數目相符。將它們獻給了高祖。永初元年，車騎將軍范泰，建造祗洹寺，義為他指點寺廟的規制。元嘉二十一年，在烏衣寺去世，享年七十三歲。
宋僧詮（人名） 出自張氏，是遼西海陽人。年少時以博學聞名，遊歷燕齊一帶。後來毀壞衣冠出家為沙門。通曉貫穿經書和論著。之後過江，講經說法，名聲震動京師。吳郡的張恭，請他住在閑居寺。晚年居住在虎丘寺。僧詮先前在黃龍國建造了一尊丈六高的金像，又在虎丘建造了一尊人身高的金像。他清廉堅定，安守本分，居所沒有積蓄。平昌的孟顗，在餘杭建立了方顯寺，邀請僧詮前去居住。而僧詮也因為喜愛披閱經書，導致雙目失明。臨終時，常常看見自己所造的兩尊佛像在西墻上。弟子法朗夢見幾個人捧著一個金臺到來，詢問他們，回答說：『迎接詮法師。』第二天，僧詮果然在臨安董功曹家去世。縣令阮尚之，派人將他安葬在土山郭文舉墓的右邊。
宋曇諦（人名） 生於康氏，他的祖先是康居人。漢靈帝時，來到關中歸附。漢朝末年天下大亂，遷徙到吳興。他的父親肜，起初擔任冀州別駕。母親黃氏夢見一位僧人呼喚她，用麈尾和鐵鏤書鎮寄給她。醒來后發現兩樣東西都在。於是非常驚訝。不久之後生下了曇諦。曇諦五歲時，母親把這兩樣東西給他看，曇諦就高興地笑著說：『這是秦王送給我的東西。』
【English Translation】 English version Xiu Zheng (personal name, details of his life unknown). He was well-versed in scriptures and treatises. During the Yixi period of the Jin Dynasty, he left the capital. He claimed that a Daoist named Facheng from Jizhou once told his disciple Puyan on his deathbed: 'The deity of Mount Song says that General Liu of Jiangdong is destined to receive the mandate of heaven. I will use thirty-two jade Bi discs and one cake of gold as proof.' At that time, Gaozu (Liu Yu) was residing in the Song Prince's residence. Upon hearing this, he said to Yi (personal name): 'Can you go and seek these items for me?' In the seventh month of the thirteenth year, Yi arrived at Mount Song, prayed, and requested. In a dream, he saw a long-bearded old man with a staff pointing and saying: 'It is under this stone.' The next day, Yi walked all over the mountain, recognized the place he saw in the dream, and obtained the jade Bi discs and gold, exactly as the number indicated. He presented them to Gaozu. In the first year of Yongchu, General Fan Tai of the chariot and cavalry built the Jetavana Temple, and Yi instructed him on the temple's layout. In the twenty-first year of Yuanjia, he passed away at the Wuyi Temple at the age of seventy-three.
Song Sengquan (personal name) He came from the Zhang family and was a native of Haiyang in Liaoxi. In his youth, he was known for his extensive learning and traveled around Yan and Qi. Later, he renounced his official attire and became a Shramana. He was well-versed in scriptures and treatises. Later, he crossed the river and lectured, and his fame shook the capital. Zhang Gong of Wujun invited him to reside in the Xianju Temple. In his later years, he resided in the Tiger Hill Temple. Sengquan had previously built a sixteen-foot-tall golden statue in the Yellow Dragon Kingdom and another life-sized golden statue at Tiger Hill. He was upright and steadfast, content with his lot, and had no savings in his residence. Meng Yi of Pingchang established the Fangxian Temple in Yuhang and invited Sengquan to reside there. However, Sengquan also developed blindness due to his fondness for reading scriptures. As he approached death, he often saw the two statues he had made on the west wall. His disciple Falang dreamed that several people were carrying a golden platform to him, and when asked, they replied: 'We are here to welcome Dharma Master Quan.' The next day, Sengquan indeed passed away at the home of Dong Gongcao in Lin'an. County Magistrate Ruan Shangzhi ordered him to be buried to the right of Guo Wenju's tomb on Tushan Hill.
Song Tandi (personal name) He was born into the Kang family, whose ancestors were from Kangju (Sogdia). During the reign of Emperor Ling of the Han Dynasty, they came to Guanzhong and submitted. At the end of the Han Dynasty, the world was in great chaos, and they moved to Wuxing. His father, Rong, initially served as Biejia (Assistant Officer) of Jizhou. His mother, Huang, dreamed of a monk calling to her and sending her a duster and an iron-carved book weight. When she woke up, she found both items were there. She was greatly surprised. Soon after, she gave birth to Tandi. When Tandi was five years old, his mother showed him these two items, and Tandi happily smiled and said: 'These are gifts from the King of Qin.'
耳。母曰。汝省所置之處乎。諦惘然曰。不憶。十歲即棄家。凡所悟解。不由師訓。嘗隨肜如樊鄧。過關中。輒名呼䂮。僧主[((素-糸)*力)/石]咄曰。童子而名我。誰使之耶。曰曏者忽念我沙彌。為眾僧擷蔬。而野彘適傍其足。然沙彌者。似是阿上。偶識其名。不覺失聲耳。䂮大怪訝以問肜。肜敘本末。出麈尾鐵鏤書鎮視之。䂮泣曰。宏覺先師。昔為姚萇講法華經時。我為都講。二物萇所供者也。且擷蔬傷足。事皆可驗。因復追計宏覺沒時。正寄物之日也。諦閱經過目成誦。晚入虎丘山寺。講法華大品維摩。各十五會。遊戲于易春秋左傳。工文章。有集六卷。性嗜山水。定居章崑山。澗飲二十餘年。以宋元嘉末沒。閱世六十。所依師。史亡之云。
宋凈度
吳興人。史不書氏。少與群黨獵射。孕鹿胎墮矣。猶䑛之而死。有感焉。於是折弓矢。棄家為沙門。誦經三十餘萬言。每獨居山澤間。以禪觀自治。聞邑有僧會。即往以身然燈達旦供養。累年以為常。忽趣弟子。辨香火浴罷。誦數千偈。泊然而化。虛空中有鼓吹聲。導而行。香散於下。人皆見之 同時有釋僧從者。精五門觀。辟榖食棗栗。居始豐瀑布山。年百餘歲。終於山中。
宋道冏
生馬氏。扶風人。為沙門。師事道懿法師
【現代漢語翻譯】 現代漢語譯本： 耳。母問：『你還記得你放置它的地方嗎？』諦惘然回答：『不記得了。』他十歲就離開了家，所有領悟理解，都不是通過老師的教導。他曾經跟隨肜如在樊鄧一帶，經過關中時，就直呼䂮（音shī，含義未知）的名字。僧主[((素-糸)*力)/石]（含義未知）呵斥道：『小孩子竟然直呼我的名字，是誰指使你的？』諦惘然回答說：『剛才忽然想起我還是沙彌（小和尚）的時候，為眾僧採摘蔬菜，一隻野豬正好靠近他的腳邊。然而那個沙彌，好像是阿上（含義未知）。偶然認得他的名字，不覺失聲叫了出來。』䂮非常奇怪驚訝，就問肜。肜敘述了事情的始末，拿出麈尾（一種拂塵）和鐵鏤書鎮給他看。䂮哭著說：『宏覺先師（人名），以前為姚萇（人名）講解《法華經》時，我擔任都講（經師的助手），這兩樣東西是姚萇供奉的。而且採摘蔬菜傷了腳，這些事情都可以驗證。』於是又追算宏覺去世的時間，正好是寄放東西的那一天。諦閱覽經過就能背誦。晚年進入虎丘山寺，講解《法華經》、《大品般若經》、《維摩詰經》，各十五次。他還涉獵《易經》、《春秋》、《左傳》，擅長文章，有文集六卷。他天性喜愛山水，最終定居在章崑山，在山澗飲水二十多年，在宋元嘉末年去世，享年六十歲。他所依止的老師，史書中沒有記載。
宋凈度（人名）
吳興人。史書沒有記載他的姓氏。他年輕時與一群人一起打獵射箭，一隻懷孕的鹿流產了，他竟然去舔舐死去的鹿胎。因此有所感悟，於是折斷弓箭，離家出家為沙門（出家修道的人）。誦讀佛經三十多萬字，經常獨自居住在山澤之間，用禪觀來約束自己。聽說邑里有僧會，就前往用自身燃燈，直到天亮進行供養，多年來一直如此。忽然催促弟子，準備好香火，沐浴完畢，誦讀數千偈頌，安然圓寂。虛空中傳來鼓樂之聲，引導他前行，香氣散落在地上，人們都看見了。同時有釋僧從（人名），精通五門觀（佛教禪觀方法），不吃穀物，只吃棗和栗子，居住在始豐瀑布山，活到一百多歲，最終在山中去世。
宋道冏（人名）
俗姓馬，扶風人。出家為沙門，師從道懿法師（人名）。
【English Translation】 English version: Ear. His mother asked: 'Do you remember where you placed it?' Di Wangran (name) replied vaguely: 'I don't remember.' He left home at the age of ten, and all his understanding and comprehension did not come from the teachings of a teacher. He once followed Rongru (name) around Fandeng (place names), and when passing through Guanzhong (place name), he would directly call out the name of Shi (name, meaning unknown). The abbot [((素-糸)*力)/石] (meaning unknown) scolded: 'A child dares to call my name directly, who told you to do that?' Di Wangran replied: 'Just now I suddenly remembered when I was a Shami (novice monk), picking vegetables for the monks, and a wild boar happened to be near his feet. However, that Shami, seemed to be A Shang (meaning unknown). I accidentally recognized his name, and unconsciously blurted it out.' Shi was very surprised and asked Rong. Rong narrated the beginning and end of the matter, and showed him the horsetail whisk and the iron-carved paperweight. Shi cried and said: 'The late Master Hongjue (name), when he lectured on the 'Lotus Sutra' for Yao Chang (name) in the past, I served as the Dujiang (assistant lecturer), and these two items were offered by Yao Chang. Moreover, the matter of injuring his foot while picking vegetables can all be verified.' Then he recounted the time when Hongjue passed away, which was exactly the day the items were deposited. Di could recite after reading it once. In his later years, he entered the Hiuqiu Mountain Temple, lecturing on the 'Lotus Sutra', 'Mahaprajnaparamita Sutra', and 'Vimalakirti Sutra', fifteen times each. He also dabbled in the 'Book of Changes', 'Spring and Autumn Annals', and 'Zuo Zhuan', and was skilled in writing, with a collection of six volumes. He loved mountains and rivers by nature, and eventually settled in Zhangkun Mountain, drinking from the mountain streams for more than twenty years. He passed away at the end of the Song Yuanjia era, at the age of sixty. The teacher he followed is not recorded in history.
Song Jingdu (name)
A native of Wuxing (place name). His surname is not recorded in history. When he was young, he hunted and shot arrows with a group of people. A pregnant deer miscarried, and he actually licked the dead fawn. He was moved by this, so he broke his bow and arrows and left home to become a Shamen (monk). He recited more than 300,000 words of Buddhist scriptures, and often lived alone in the mountains and marshes, using meditation to discipline himself. Hearing that there was a Sangha gathering in the town, he would go and burn himself as a lamp until dawn to make offerings, which he did for many years. Suddenly, he urged his disciples to prepare incense and fire, and after bathing, he recited thousands of verses and passed away peacefully. There was the sound of drums and music in the void, guiding him forward, and the fragrance scattered on the ground, which everyone saw. At the same time, there was the monk Shi Cong (name), who was proficient in the Five Gates of Contemplation (Buddhist meditation methods), did not eat grains, but only ate dates and chestnuts, and lived in the Shifeng Waterfall Mountain. He lived to be over a hundred years old and eventually died in the mountains.
Song Daojiong (name)
His secular surname was Ma, and he was a native of Fufeng (place name). He became a Shamen and studied under Dharma Master Daoyi (name).
。懿疾。遣冏等弟子四人。至霍山持炬入深穴。采鐘乳。而行里許。遇巨澗。其三人竟以渡水死。冏獨誦法華。及存念觀音。見一光如螢。追之出穴。乃獲免。南遊上京。止南澗寺。常業般舟。夜定中見有御車至者。掖冏登車。俄至郡后沈橋。見一人盛服據胡牀。侍衛數百人。皆驚起。冏曰。吾坐禪者耳。據胡牀者。顧語左右曰。向欲令知法師處而已。何必屈至耶。於是禮足送還。冏至寺而門猶閉。扣之良久。方開。宋元嘉二十年。沒于廣陵。
宋曇翼者
餘杭人。有卓行。初為沙門。依廬山慧遠。又詣關中。依鳩摩羅什。后東歸。結庵秦望西北峰。澗飲誦法華。感普賢現女子身。以筠籠盛白豕持二蒜。至前曰。妾以事入山。將歸而夕。豺狼當道。柰何。愿托一宿。翼堅卻之。女哀求尤苦。遂宿之檐外。夜半號呼謂腹疼。請翼按摩。翼不可。請不已。乃以布裹杖頭。遙為摩之。逮旦忽祥雲四合。其豕為象。蒜為蓮華。凌空謂翼曰。我觀汝心。如水中月。清凈無染。不久當歸我眾矣。是時會稽大守孟顗。方晨坐堂上視事。忽見光射庭際。隱然金石絲竹之聲。訪而知之。遂以翼道行聞于朝。敕以法華精舍。為法華寺。初翼以雉聽沙門法志誦法華。閱七年而命終。志瘞之。夜夢童子拜曰。今因經力。獲生山前王
【現代漢語翻譯】 現代漢語譯本：慧冏（Hui Jiong）生病了，派遣冏和他的四個弟子到霍山，拿著火把進入深洞采鐘乳石。走了大約一里多路，遇到巨大的山澗，其中三人最終因渡水而死。只有慧冏誦讀《法華經》，並一心念誦觀音菩薩。他看到一道光芒像螢火蟲一樣，追隨著光芒走出了洞穴，因此得以倖免於難。後來他南遊到上京，住在南澗寺。他經常修習般舟三昧。在夜晚的禪定中，他看到有御車來到，扶著慧冏登上車。不久到達郡城後面的沈橋，看到一個人穿著盛裝坐在胡牀上，有數百名侍衛。所有人都驚醒起來。慧冏說：『我只是一個坐禪的人。』坐在胡牀上的人回頭對左右說：『本來只想讓他知道知法師的住處而已，何必屈尊請他來呢？』於是向慧冏行禮，送他回去。慧冏回到寺廟時，寺門仍然關閉著，敲了很久才打開。宋元嘉二十年，慧冏在廣陵去世。
宋朝的曇翼（Tan Yi），
是餘杭人，有高尚的品行。起初做沙門，依止廬山的慧遠（Hui Yuan），又前往關中，依止鳩摩羅什（Kumarajiva）。後來東歸，在秦望山西北峰結庵居住，在山澗邊飲水並誦讀《法華經》。感應到普賢菩薩顯現為女子之身，用筠籠裝著白豬，拿著兩頭蒜，來到曇翼面前說：『我因為有事進入山中，將要回去，但天色已晚，豺狼擋道，怎麼辦呢？希望能夠借宿一晚。』曇翼堅決拒絕了她。女子哀求得更加厲害，於是只好讓她在屋檐外住宿。半夜，女子號叫說肚子疼，請曇翼按摩。曇翼不肯。女子請求個不停，於是用布裹著杖頭，遠遠地為她按摩。等到天亮時，忽然祥雲四合，那白豬變成了白象，蒜變成了蓮花，在空中對曇翼說：『我觀察你的心，像水中的月亮一樣，清凈沒有染污，不久你將回到我的隊伍中。』當時會稽太守孟顗（Meng Yi），正在早上坐在堂上處理公務，忽然看到光芒射到庭院，隱隱約約有金石絲竹的聲音。打聽後知道了這件事，於是將曇翼的道行稟告了朝廷。皇帝下令將法華精舍改為法華寺。當初曇翼讓野雞聽沙門法志（Fa Zhi）誦讀《法華經》，經過七年而法志命終。曇翼將他埋葬。夜裡夢見童子跪拜說：『現在因為經書的力量，得以轉生到山前的國王家。』
【English Translation】 English version: Hui Jiong fell ill and sent four of his disciples, including Jiong himself, to Mount Huo, carrying torches to enter a deep cave to collect stalactites. After walking for about a mile, they encountered a huge ravine, and three of them eventually died while crossing the water. Only Hui Jiong recited the Lotus Sutra and wholeheartedly meditated on Avalokitesvara (Guan Yin). He saw a light like a firefly and followed it out of the cave, thus escaping. Later, he traveled south to Shangjing and stayed at Nanjian Temple. He often practiced the Pratyutpanna Samadhi (Banzhou Sanmei). In the night meditation, he saw an imperial carriage arrive and helped Jiong onto the carriage. Soon they arrived at Shen Bridge behind the city, and he saw a person dressed in full attire sitting on a hu bed (Hu chuang, a type of folding chair), with hundreds of guards. Everyone was startled. Jiong said, 'I am just a person who meditates.' The person sitting on the hu bed turned to his attendants and said, 'Originally, I only wanted him to know the location of Dharma Master Zhi, why did you have to trouble him to come here?' Then he bowed to Jiong and sent him back. When Jiong returned to the temple, the gate was still closed, and it took a long time to open it. In the twentieth year of the Yuanjia era of the Song Dynasty, Jiong passed away in Guangling.
Tan Yi of the Song Dynasty,
was a native of Yu Hang and had noble conduct. Initially, he became a shramana (monk) and relied on Hui Yuan of Mount Lu, and then went to Guanzhong and relied on Kumarajiva (Jiumoluoshi). Later, he returned east and built a hermitage on the northwest peak of Mount Qinwang, drinking water by the stream and reciting the Lotus Sutra. He sensed Samantabhadra (Puxian) appearing as a woman, carrying a white pig in a bamboo cage and holding two heads of garlic, and came to Tan Yi and said, 'I entered the mountain because of some business, and I am about to return, but it is getting late, and jackals and wolves are blocking the way, what should I do? I hope to stay for one night.' Tan Yi firmly refused her. The woman pleaded even more earnestly, so he had to let her stay outside the eaves. In the middle of the night, the woman cried out that her stomach hurt and asked Tan Yi to massage her. Tan Yi refused. The woman kept begging, so he wrapped the head of a staff with cloth and massaged her from a distance. When dawn came, suddenly auspicious clouds gathered from all directions, the white pig turned into a white elephant, and the garlic turned into lotus flowers, and said to Tan Yi in the air, 'I observe your heart, like the moon in the water, pure and without defilement, soon you will return to my group.' At that time, Meng Yi, the governor of Kuaiji, was sitting in the hall in the morning handling official duties, and suddenly saw light shining into the courtyard, and faintly heard the sound of metal, stone, silk, and bamboo instruments. After inquiring, he learned about this matter, and then reported Tan Yi's virtuous conduct to the court. The emperor ordered that the Lotus Sutra Hermitage be changed to Lotus Sutra Temple. Initially, Tan Yi had a pheasant listen to the shramana Fa Zhi recite the Lotus Sutra. After seven years, Fa Zhi passed away. Tan Yi buried him. At night, he dreamed of a boy bowing and saying, 'Now, because of the power of the sutra, I have been reborn as the king in front of the mountain.'
氏家。一日王氏設齋。召志。志方踵門。兒曰。我和尚來也。志使解衣視腋下。果有雉毳三莖。遂依志出家。名曇翼云。宋元嘉二十七年卒。禱七十。翼同遊曇學者。有庵號樂林精舍。與翼庵不遠。又有道敬者。王右軍之後也。有道學。嚴於持律。操行尤清厲。
宋道汪
潘氏。長樂人。幼隨其季父。客建業。年十三。造廬山遠公。愿為沙門。游梁州為盜所劫。汪冥禱觀世音氏乃免。詣河間。從玄高法師學禪法。中途值吐谷渾兵至。於是游城都。徴士費文淵。為建祇洹寺。留居之。化行西川。刺吏張悅入朝廷。譽于京師。宋孝武聞其名。致居中興寺。上表懇辭。后劉思考臨州。請汪講說。乃應命。大明中。王景茂以負檐寺屈居之。泰始元年卒。思考為起塔于寺門云。
宋法愍
不知何許人。有講學。居江夏五層寺。沙門僧昌造塔。江陵刺史謝晦欲壞之。愍往諫晦。晦不從。乃隱跡長沙嶽麓。終身不出。晦載酒肉至寺。嚴鼓振威。斬斫形像。俄而云霧暗天。風塵四起。晦驚懼而走。后以叛逆誅滅。愍著顯驗論。以明因果。並解大道地經。歿于山中。壽八十。
齊法度
黃龍人。史失其氏。少為沙門。解經論。以嚴苦自將。游京師。有齊郡明僧紹隱。居瑯邪之[山*聶]山。師事度
【現代漢語翻譯】 現代漢語譯本 氏家有個人。一天，王氏設齋供僧，邀請了志公（志公禪師）。志公親自前往。一個小孩說：『我和尚來了。』志公讓他解開衣服，檢視腋下，果然有三根雉雞毛。於是小孩就跟隨志公出家，法名曇翼。據說他在宋元嘉二十七年去世，享年七十歲。曇翼有個同遊的學友叫曇學，有個庵叫樂林精舍，離曇翼的庵不遠。還有個叫道敬的人，是王羲之的後代，很有學問，嚴格遵守戒律，品行尤其清廉剛正。
宋朝的道汪法師
潘氏，長樂人。小時候跟隨他的季父（叔父）在建業做客。十三歲時，前往廬山拜見遠公（慧遠大師），立志出家為僧。在梁州遊歷時，被盜賊搶劫。道汪在冥冥之中祈禱觀世音菩薩，才得以倖免。他前往河間，跟隨玄高法師學習禪法。途中遇到吐谷渾的軍隊。於是他遊歷到成都。徵士費文淵為他建造了祇洹寺，讓他住在那裡。他的教化遍及西川。刺史張悅入朝廷，在京師稱讚他。宋孝武帝聽說了他的名聲，想請他住在中興寺。道汪上表懇切辭謝。後來劉思考擔任臨州刺史，請道汪講經說法，道汪才應允。大明年間，王景茂讓道汪委屈地住在負檐寺。泰始元年去世。劉思考在寺門為他建造了塔。
宋朝的法愍法師
不知道是哪裡人。擅長講經說法，住在江夏五層寺。沙門僧昌建造佛塔，江陵刺史謝晦想要毀壞它。法愍前去勸諫謝晦，謝晦不聽。於是法愍隱居在長沙嶽麓山，終身沒有出來。謝晦帶著酒肉來到寺廟，敲鑼打鼓，耀武揚威，砍壞佛像。不久，烏雲密佈，狂風四起。謝晦驚恐地逃走了。後來謝晦因為叛逆而被誅滅。法愍著有《顯驗論》，用來說明因果報應，並且註解了《大道地經》。在山中去世，享年八十歲。
齊朝的法度法師
黃龍人。史書上沒有記載他的姓氏。年輕時出家為僧，精通經論，以嚴格的苦行要求自己。遊歷京師。有個叫明僧紹的隱士，住在瑯邪的[山*聶]山，法度法師就拜他為師。
【English Translation】 English version There was a man from the Shi family. One day, the Wang family prepared a vegetarian feast and invited Zhi Gong (Zen Master Zhi Gong). Zhi Gong went to their door in person. A child said, 'My monk is here.' Zhi Gong asked him to take off his clothes and check under his armpits. Sure enough, there were three pheasant feathers. So the child followed Zhi Gong to become a monk, and his Dharma name was Tan Yi. It is said that he passed away in the twenty-seventh year of the Song Yuanjia era, at the age of seventy. Tan Yi had a fellow student named Tan Xue, who had a hermitage called Le Lin Jing She, not far from Tan Yi's hermitage. There was also a man named Dao Jing, a descendant of Wang Xizhi, who was very knowledgeable, strictly observed the precepts, and whose conduct was particularly pure and upright.
Song Dynasty's Dharma Master Dao Wang
Pan, a native of Changle. As a child, he stayed with his uncle in Jianye. At the age of thirteen, he went to Mount Lu to see Master Yuan Gong (Master Huiyuan), determined to become a monk. While traveling in Liangzhou, he was robbed by thieves. Dao Wang prayed to Avalokiteśvara Bodhisattva in the dark and was spared. He went to Hejian and studied Chan Buddhism with Dharma Master Xuan Gao. On the way, he encountered the Tuyuhun army. So he traveled to Chengdu. The recluse Fei Wenyuan built the Jetavana Temple for him and let him live there. His teachings spread throughout Xichuan. The governor Zhang Yue entered the court and praised him in the capital. Emperor Xiaowu of the Song Dynasty heard of his reputation and wanted to invite him to live in the Zhongxing Temple. Dao Wang submitted a memorial earnestly declining. Later, Liu Sikai became the governor of Linzhou and invited Dao Wang to lecture on the scriptures, which Dao Wang accepted. During the Daming era, Wang Jingmao made Dao Wang live in the Fuyan Temple against his will. He passed away in the first year of the Taishi era. Liu Sikai built a pagoda for him at the temple gate.
Song Dynasty's Dharma Master Fa Min
It is not known where he was from. He was good at lecturing on the scriptures and lived in the Five-Story Temple in Jiangxia. The monk Seng Chang built a pagoda, and Xie Hui, the governor of Jiangling, wanted to destroy it. Fa Min went to advise Xie Hui, but Xie Hui did not listen. So Fa Min went into seclusion in Mount Yuelu in Changsha and never came out for the rest of his life. Xie Hui came to the temple with wine and meat, beating drums and showing off his power, and destroyed the Buddha statues. Soon, dark clouds covered the sky and a strong wind rose. Xie Hui fled in fear. Later, Xie Hui was executed for treason. Fa Min wrote the 'Treatise on Manifestations,' to explain the law of cause and effect, and annotated the 'Great Way Earth Sutra.' He passed away in the mountains at the age of eighty.
Qi Dynasty's Dharma Master Fa Du
A native of Huanglong. The historical records do not record his surname. He became a monk at a young age, was well-versed in the scriptures and treatises, and demanded strict asceticism from himself. He traveled to the capital. There was a recluse named Mingseng Shao, who lived in [山*聶] Mountain in Langya, and Dharma Master Fa Du became his disciple.
。舍所居為棲霞精舍。以居之。歲余忽旌旗造門。通謁曰。靳尚儀止甚偉。拜起稱弟子。且以為王有此山已七百年。神物所在。理不可幹。唯師道德崇大。愿施居之演法。以福此邦。蓋其地。人之居者輒死。至度而始無他云。神請受五戒。度曰。檀越血食世祀。最佛戒所先柰何。神曰。儻蒙攝受。先當去之。黎明送錢一萬。香燭刀子。有疏著弟子靳尚名奉供至。十五日度為設會。尚乃至同眾行道。受戒而去。於是廟祝夢。神告曰。吾以受戒于度法師。祭祀止月蔬食。度嘗臥疾。見尚來摩頭足。以琉璃甌勺水。使度呷之。覺大甘涼。所苦遂寧。
時有沙門法紹。議論相上下。號北山二聖。紹巴西人。汝南周顒。自成都迎至於山。茨精舍與度。併爲竟陵王子良始安王遙光所師禮度。永元二年沒。壽六十四。弟子僧朗。解華嚴三論。彭城慧開。餘杭法開。皆有講學。與紹齊名。
齊弘明
生嬴氏。會稽山陰人。少為沙門。有戒德。止雲門寺。誦法華經。瓶水自滿。有童子自天而下供使令。虎無時入室而臥起自若。嘗有一小兒來聽經。明為說法。俄不見。又有山精來。指笑。明捉得以帶系之。久不得脫。曰放我放我。不敢復來。於是釋之。后住永興紹玄寺。又住柏林寺。沒壽八十四。
齊曇超
【現代漢語翻譯】 現代漢語譯本：於是他捨棄了原來的住所，選擇了棲霞精舍居住。一年多后，忽然有旌旗來到門前，通報說：『靳尚儀（神名）前來拜謁。』靳尚儀非常恭敬，拜見后自稱弟子，並且說：『大王擁有這座山已經七百年了，這裡是神物所在，按理說不應該侵犯。只是法師您的道德崇高偉大，希望您能在這裡居住並弘揚佛法，以此來庇佑這片土地。』原來這地方，人居住就會死亡，直到度法師來才沒有其他怪事。神請求受五戒，度法師說：『您是施主，世代享受血食祭祀，這與佛教的戒律相悖，該怎麼辦呢？』神說：『如果蒙您攝受，我首先應當去除血食祭祀。』黎明時送來錢一萬，以及香燭刀子，還有一份文書寫著弟子靳尚的名字，奉獻供養。十五日，度法師為他設齋會，靳尚乃至與眾人一起行道，受戒而去。於是廟祝夢見神告訴他說：『我已經從度法師那裡受戒，祭祀改為每月素食。』度法師曾經臥病，看見靳尚來摩他的頭和腳，用琉璃碗舀水，讓度法師喝下，感覺非常甘甜清涼，病痛就痊癒了。 當時有沙門法紹（人名），與度法師議論佛法，水平不相上下，號稱『北山二聖』。法紹是巴西人，汝南人周顒（人名）從成都迎接他到山裡，在茅草屋精舍與度法師一起，都被竟陵王子良（人名）和始安王遙光（人名）所師禮。永元二年去世，享年六十四歲。弟子有僧朗（人名），精通華嚴三論；彭城人慧開（人名），餘杭人法開（人名），都有講學，與法紹齊名。 齊代的弘明（人名），是嬴氏，會稽山陰人。年輕時出家為沙門，有戒律和德行，住在雲門寺。誦讀《法華經》，瓶里的水自己會滿。有童子從天上下來供他使喚。老虎經常進入房間睡覺，起來也很自然。曾經有一個小兒來聽經，弘明為他說法，一會兒就不見了。又有山精來，指著他笑。弘明捉住山精，用帶子繫住它，很久都不能脫身，山精說：『放了我，放了我，我不敢再來了。』於是放了它。後來住在永興紹玄寺，又住在柏林寺。去世時八十四歲。 齊代的曇超（人名）
【English Translation】 English version: Thereupon, he relinquished his former residence and chose to dwell in Qixia Hermitage. After more than a year, suddenly banners and flags arrived at the gate, announcing: 'Jin Shangyi (name of a deity) has come to pay respects.' Jin Shangyi was very respectful, prostrated himself, and called himself a disciple, saying: 'The Great King has possessed this mountain for seven hundred years. It is the abode of divine beings, and in principle, it should not be violated. However, your virtue, Dharma Master, is lofty and great. I hope you will reside here and propagate the Dharma, thereby blessing this land.' It turned out that in this place, people who lived there would die, and only after Dharma Master Du came did these strange occurrences cease. The deity requested to receive the Five Precepts. Dharma Master Du said: 'You are a benefactor, enjoying blood sacrifices for generations. This is contrary to the Buddhist precepts. What should be done?' The deity said: 'If I am fortunate enough to be accepted by you, I should first abolish the blood sacrifices.' At dawn, he sent ten thousand coins, along with incense, candles, and knives, and a document bearing the name of his disciple, Jin Shang, offering his devotion. On the fifteenth day, Dharma Master Du held a vegetarian feast for him. Jin Shang even joined the assembly in practicing the Way, received the precepts, and departed. Thereupon, the temple priest dreamed that the deity told him: 'I have received the precepts from Dharma Master Du. The sacrifices will be changed to vegetarian meals every month.' Dharma Master Du was once ill in bed and saw Jin Shang come to stroke his head and feet, using a glass bowl to scoop water and have Dharma Master Du drink it. He felt very sweet and cool, and his pain was relieved. At that time, there was the Shramana Fa Shao (name of a person), whose discussions on the Dharma were on par with Dharma Master Du, and they were known as the 'Two Sages of North Mountain.' Fa Shao was from Brazil, and Zhou Yong (name of a person) from Runan welcomed him from Chengdu to the mountain. They both resided in thatched hermitages with Dharma Master Du, and were revered by Prince Ziliang (name of a person) of Jingling and Prince Yaoguang (name of a person) of Shian. He passed away in the second year of Yongyuan, at the age of sixty-four. His disciples included Seng Lang (name of a person), who was proficient in the Three Treatises of the Avatamsaka Sutra; Hui Kai (name of a person) from Pengcheng, and Fa Kai (name of a person) from Yuhang, all of whom lectured and studied, and were as famous as Fa Shao. Hongming (name of a person) of the Qi Dynasty, was from the Ying clan, a native of Shanyin in Kuaiji. He became a Shramana at a young age, possessing precepts and virtue, and resided in Yunmen Temple. He recited the Lotus Sutra, and the water in his bottle would fill itself. A boy would descend from the heavens to serve him. Tigers would often enter his room to sleep, and get up as if it were natural. Once, a small child came to listen to the sutras, and Hongming preached to him, but soon he disappeared. Then, a mountain spirit came and pointed and laughed at him. Hongming caught the mountain spirit and tied it with a belt. It could not escape for a long time, and said: 'Let me go, let me go, I dare not come again.' So he released it. Later, he resided in Yongxing Shaoxuan Temple, and then in Berlin Temple. He passed away at the age of eighty-four. Tan Chao (name of a person) of the Qi Dynasty
生清河張氏。軀幹修竦。可八尺。容聲甚都。性專靜好。探討道妙。一食常坐。游始興宿樹下。有虎依隨之。大明中。至金陵。齊太祖即位。詔往遼東。弘贊禪法。居二年。隱錢塘靈苑山。歲值大旱。一夕見老人拜於前曰。弟子龍也。居富陽之赤亭山。彼山群龍皆昆弟。然龍性嗔毒。惟弟子學佛。差善耳。今富陽之民。無故穿鑿山麓。斷壞地脈。於是群龍怒。不為致雨。且二百餘日矣。弟子雖力諫不聽。惟法師。道德崇重。能一往說法誨之。以與生靈請福。而利益群龍。則幸甚。超辭以路險遠。非杖屨可至。老人曰。此易耳。茍法師有意者。則吾身為床座。奚恤哉。俄有驢負超以行。至山中即大雨。尋縣令知之。趣民辦舟迎歸靈范。他日老人詣超謝。超告以地無美飲。難以安眾。老人為撫掌出泉。味甘冽。則今之靈苑撫掌泉也。
齊慧敬
南海人。少為沙門。博通經論。游荊楚久之。還為海山修云峰永安諸寺僧主。道俗歸之。一沙彌。一力為鬼所撫擊。敬詬罵。而鬼魁乃見形謝曰。部曲過誤。橫撓法師。仰惟大慈。愿受懺悔。即再拜而去。沒時室有異香。彌日乃歇。
梁法寵
馮姓。海鹽人。其先居南陽之冠軍。少負出俗志。二親弗許。固請之。乃曰。婚而後任意。年十八為納室。始半載
【現代漢語翻譯】 現代漢語譯本： 張氏，生於清河。身軀修長挺拔，約有八尺高，容貌和聲音都非常出衆。性格專注安靜，喜歡探討玄妙的佛理。常常一餐飯就坐著吃完。他遊歷到始興，在樹下住宿時，有老虎依偎跟隨他。大明（朝代名）年間，他來到金陵。齊太祖即位后，下詔讓他前往遼東，弘揚贊助禪法。在那裡住了兩年，後來隱居在錢塘的靈苑山。那年遇到大旱，一天晚上，他看見一位老人拜在他面前說：『弟子是龍。住在富陽的赤亭山。那座山上的群龍都是我的兄弟。然而龍的性情暴躁狠毒，只有弟子我學習佛法，稍微善良一些。現在富陽的百姓，無緣無故地開鑿山腳，破壞地脈。因此群龍發怒，不肯降雨，已經二百多天了。弟子我雖然極力勸諫，它們也不聽。只有法師您，道德高尚，能夠前去說法教誨它們，為百姓祈福，也利益群龍，那就太好了。』超法師推辭說路途險遠，不是靠拄著枴杖就能到達的。老人說：『這很容易。如果法師您有意前往，那麼我的身體可以作為床座，有什麼可擔心的呢？』不久，就有一頭驢子馱著超法師前行。到達山中后，立刻下起了大雨。不久縣令知道了這件事，催促百姓準備船隻，迎接他回到靈苑。後來，老人來到超法師這裡表示感謝。超法師告訴他這裡沒有好的飲用水，難以安頓眾龍。老人於是拍了一下手掌，泉水涌出，味道甘甜清冽，這就是現在的靈苑撫掌泉。
齊慧敬（人名，齊代的僧人）
南海人。年輕時出家為僧，廣泛通曉經書和論著。在荊楚一帶遊歷了很久。後來回到南海，擔任海山、修云峰、永安等寺廟的僧主。道俗之人都歸附於他。有一個沙彌，無緣無故地被鬼撫摸擊打。慧敬斥責謾罵鬼。鬼的首領於是顯形謝罪說：『是我的部下犯了錯誤，冒犯了法師。仰仗您的大慈悲心，我願意接受懺悔。』說完就再次拜謝離去。消失的時候，房間里有奇異的香味，過了整天才消散。
梁法寵（人名，梁代的僧人）
姓馮，是海鹽人。他的祖先居住在南陽的冠軍。從小就懷有出世俗的志向。他的父母不允許。他堅決請求。他的父母就說：『等你結婚以後就隨你。』十八歲時，為他娶了妻子。剛過了半年 English version: Zhang, born in Qinghe, had a tall and upright physique, about eight feet in height. His appearance and voice were both outstanding. He was of a focused and quiet nature, fond of exploring the profound principles of Buddhism. He would often sit and finish an entire meal. When he traveled to Shixing and stayed overnight under a tree, a tiger would cuddle up to him. During the Daming period (dynasty name), he came to Jinling. After Emperor Tai Zu of Qi ascended the throne, he issued an edict for him to go to Liaodong to promote and support Chan Buddhism. He lived there for two years, and later went into seclusion in Lingyuan Mountain in Qiantang. That year, there was a severe drought. One night, he saw an old man bowing before him, saying, 'Your disciple is a dragon, residing in Chiting Mountain in Fuyang. The dragons on that mountain are all my brothers. However, dragons are by nature irritable and venomous. Only I, your disciple, study the Buddha's teachings and am somewhat more benevolent. Now, the people of Fuyang are groundlessly excavating the foothills, destroying the earth's veins. Therefore, the dragons are angry and refuse to send rain, and it has been more than two hundred days. Although I have tried my best to dissuade them, they will not listen. Only you, Master, with your lofty virtue, can go and preach to them, pray for blessings for the people, and also benefit the dragons. That would be wonderful.' Master Chao declined, saying that the road was dangerous and far away, and could not be reached with just a staff. The old man said, 'That's easy. If you, Master, intend to go, then my body can serve as a seat. What is there to worry about?' Soon, a donkey carried Master Chao forward. As soon as they reached the mountain, it began to rain heavily. Soon, the county magistrate learned of this and urged the people to prepare boats to welcome him back to Lingyuan. Later, the old man came to Master Chao to express his gratitude. Master Chao told him that there was no good drinking water here, making it difficult to settle the dragons. The old man then clapped his palm, and a spring gushed forth, with a sweet and refreshing taste. This is now the Lingyuan Palm-Clapping Spring.
Qi Huijing (name of a person, a monk of the Qi Dynasty)
A native of the South Sea. He became a monk at a young age and was well-versed in scriptures and treatises. He traveled in the Jingchu area for a long time. Later, he returned to the South Sea and served as the abbot of Haishan, Xiuyunfeng, Yongan and other temples. Both Daoists and laypeople followed him. A novice monk was inexplicably caressed and struck by a ghost. Huijing scolded and cursed the ghost. The ghost leader then appeared and apologized, saying, 'My subordinates made a mistake and offended the Master. Relying on your great compassion, I am willing to accept repentance.' After saying this, he bowed again and left. When he disappeared, there was a strange fragrance in the room, which did not dissipate for a whole day.
Liang Fachong (name of a person, a monk of the Liang Dynasty)
Surname Feng, a native of Haiyan. His ancestors lived in Guanjun, Nanyang. From a young age, he had aspirations to transcend the mundane world. His parents did not allow it. He pleaded firmly. His parents then said, 'You can do as you please after you get married.' At the age of eighteen, he was married. Only half a year had passed
【English Translation】 Zhang, born in Qinghe, had a tall and upright physique, about eight feet in height. His appearance and voice were both outstanding. He was of a focused and quiet nature, fond of exploring the profound principles of Buddhism. He would often sit and finish an entire meal. When he traveled to Shixing and stayed overnight under a tree, a tiger would cuddle up to him. During the Daming period (dynasty name), he came to Jinling. After Emperor Tai Zu of Qi ascended the throne, he issued an edict for him to go to Liaodong to promote and support Chan Buddhism. He lived there for two years, and later went into seclusion in Lingyuan Mountain in Qiantang. That year, there was a severe drought. One night, he saw an old man bowing before him, saying, 'Your disciple is a dragon, residing in Chiting Mountain in Fuyang. The dragons on that mountain are all my brothers. However, dragons are by nature irritable and venomous. Only I, your disciple, study the Buddha's teachings and am somewhat more benevolent. Now, the people of Fuyang are groundlessly excavating the foothills, destroying the earth's veins. Therefore, the dragons are angry and refuse to send rain, and it has been more than two hundred days. Although I have tried my best to dissuade them, they will not listen. Only you, Master, with your lofty virtue, can go and preach to them, pray for blessings for the people, and also benefit the dragons. That would be wonderful.' Master Chao declined, saying that the road was dangerous and far away, and could not be reached with just a staff. The old man said, 'That's easy. If you, Master, intend to go, then my body can serve as a seat. What is there to worry about?' Soon, a donkey carried Master Chao forward. As soon as they reached the mountain, it began to rain heavily. Soon, the county magistrate learned of this and urged the people to prepare boats to welcome him back to Lingyuan. Later, the old man came to Master Chao to express his gratitude. Master Chao told him that there was no good drinking water here, making it difficult to settle the dragons. The old man then clapped his palm, and a spring gushed forth, with a sweet and refreshing taste. This is now the Lingyuan Palm-Clapping Spring. Qi Huijing (name of a person, a monk of the Qi Dynasty) A native of the South Sea. He became a monk at a young age and was well-versed in scriptures and treatises. He traveled in the Jingchu area for a long time. Later, he returned to the South Sea and served as the abbot of Haishan, Xiuyunfeng, Yongan and other temples. Both Daoists and laypeople followed him. A novice monk was inexplicably caressed and struck by a ghost. Huijing scolded and cursed the ghost. The ghost leader then appeared and apologized, saying, 'My subordinates made a mistake and offended the Master. Relying on your great compassion, I am willing to accept repentance.' After saying this, he bowed again and left. When he disappeared, there was a strange fragrance in the room, which did not dissipate for a whole day. Liang Fachong (name of a person, a monk of the Liang Dynasty) Surname Feng, a native of Haiyan. His ancestors lived in Guanjun, Nanyang. From a young age, he had aspirations to transcend the mundane world. His parents did not allow it. He pleaded firmly. His parents then said, 'You can do as you please after you get married.' At the age of eighteen, he was married. Only half a year had passed
即棄去。隸光興寺落髮。出都居興皇寺。從道猛曇齊。學成實論。日夜勤至。吳郡張融。遺周顒書曰。古人猶留兒女以承族統。法寵師絕塵如棄涕唾。若斯之志。大矣遠矣。后從長樂寺僧周。學雜心毗曇。莊嚴寺曇斌歷德眾部。采玄析奧。風神秀舉。齊竟陵王子良。嘗于西邸義集。事委冶城智秀。秀謂寵曰。當此應對。卿何如我。答曰。先悅后拒。我不及卿。詮名定實。卿不及我。秀有慚色。年三十八。會正勝寺法愿。善樊許術。謂寵四十當死。寵亦自覽鏡。見面有黑氣。於是盡貨其衣缽。以其資。並市香燈。歸光興房。杜門禮懺。晝忘食息。夕不寢寐。迄四十年。歲暮之夕。忽兩耳腫痛。愈加惕厲。懺達四更。聞外有聲曰。君死業已盡。遽開門都無所見。明日視之。則黑氣消滅。而耳後之壽骨隆起。天監七年。詔為僧正。徙居宣武寺。寺故名天保。上為宣武王修福。詔繕飭以待寵。普通四年。感風疾。看經禮拜不廢。五年三月十六日終。春秋七十四。葬定林寺 時智果。管氏吳人。亦居海鹽光興寺。僧淑。居剡縣公車寺。並善諸經部。史不詳述。
梁慧超
廉姓。其先趙郡陽平人。避難於鐘離之朝歌。遂占籍焉。八歲依臨災縣建安寺慧通出家。通顓樸無業術。超祇順罔怠。尤勤聽學。雖風雨泥淖弗辭。
【現代漢語翻譯】 現代漢語譯本：於是他捨棄了一切，在隸光興寺剃度出家。離開都城后，居住在興皇寺，跟隨道猛、曇齊學習《成實論》，日夜勤奮努力。吳郡的張融在給周顒的信中寫道：『古人尚且留下兒女來繼承家族血統，法寵法師卻像丟棄鼻涕唾沫一樣拋棄一切塵世之物。這樣的志向，真是偉大而深遠啊！』後來，他又跟隨長樂寺的僧人周學習《雜心毗曇》。莊嚴寺的曇斌精通各部經典，採擷玄妙之處，分析深奧的道理，風度神采非常出衆。齊竟陵王子良曾經在西邸舉行義集，事情委託給冶城的智秀。智秀對法寵說：『在這樣的應對場合，你覺得你比我如何？』法寵回答說：『先讓人高興，然後駁倒對方，我不如你；詮釋名相，確定實義，你不如我。』智秀聽后，面有慚色。三十八歲那年，正勝寺的法愿精通樊許之術，說他四十歲會死。法寵也自己照鏡子，看到面容有黑氣。於是，他賣掉所有的衣物和缽，用這些錢，購買香和燈，回到光興房，閉門禮拜懺悔，白天忘記吃飯休息，晚上不能安睡。到了四十歲，除夕之夜，忽然兩耳腫痛，更加警惕努力。懺悔到四更時分，聽到外面有聲音說：『你的死亡之業已經結束了。』他急忙打開門，卻什麼也沒看見。第二天看自己的面容，則黑氣消滅，而耳後的壽骨隆起。天監七年，朝廷下詔讓他擔任僧正，遷居到宣武寺。這座寺廟原名天保，皇上爲了宣武王修福，下詔修繕這座寺廟來等待法寵。普通四年，他得了風疾，但看經禮拜沒有停止。普通五年三月十六日去世，享年七十四歲，安葬在定林寺。當時，智果是管氏吳人，也住在海鹽光興寺；僧淑住在剡縣公車寺，都精通各部經典。史書沒有詳細記載他們的事蹟。 梁慧超 姓廉，他的祖先是趙郡陽平人，爲了躲避戰亂，遷居到鐘離的朝歌，於是就在那裡落戶。八歲時，他依附於臨災縣建安寺的慧通出家。慧通為人忠厚樸實，沒有什麼技藝，慧超卻非常順從，從不懈怠，尤其勤奮好學，即使風雨泥濘也不推辭。
【English Translation】 English version: Thereupon, he renounced everything and was tonsured at Liguangxing Temple. After leaving the capital, he resided at Xinghuang Temple, where he studied the Satya-siddhi-shastra (Chengshi Lun) under Daomeng and Tanqi, working diligently day and night. Zhang Rong of Wujun wrote in a letter to Zhou Yong: 'The ancients still left behind children to inherit the family lineage, but Dharma Master Fachong abandoned everything worldly like discarding snot and spittle. Such an aspiration is truly great and far-reaching!' Later, he followed the monk Zhou of Changle Temple to study the Samayukta-abhidharma-hrdaya-shastra (Zaxin Pitan). Tanbin of Zhuangyan Temple was proficient in various sutra divisions, extracting profound meanings and analyzing abstruse principles, with outstanding demeanor and spirit. Prince Ziliang of Jingling of the Qi dynasty once held a gathering for righteous discussions at the West Residence, entrusting the affairs to Zhixiu of Yecheng. Zhixiu said to Fachong: 'In such a situation of debate, how do you compare to me?' Fachong replied: 'To please first and then refute, I am not as good as you; to interpret names and define realities, you are not as good as me.' Zhixiu looked ashamed. At the age of thirty-eight, Fayuan of Zheng Sheng Temple, skilled in the arts of Fan Xu, predicted that he would die at forty. Fachong also looked in the mirror himself and saw a dark aura on his face. Therefore, he sold all his robes and alms bowl, using the money to buy incense and lamps, and returned to Guangxing room, closing the door to repent and prostrate, forgetting to eat and rest during the day, and unable to sleep at night. When he reached the age of forty, on the eve of the New Year, suddenly both ears were swollen and painful, and he became even more vigilant and diligent. Repenting until the fourth watch, he heard a voice outside saying: 'Your karma of death has ended.' He hurriedly opened the door, but saw nothing. The next day, he looked at his face and saw that the dark aura had disappeared, and the longevity bone behind his ears had risen. In the seventh year of Tianjian, the court issued an edict appointing him as Sangha-nayaka (Sengzheng), and he moved to Xuanwu Temple. The temple was originally named Tianbao, and the emperor, in order to cultivate blessings for King Xuanwu, issued an edict to renovate the temple to await Fachong. In the fourth year of Putong, he contracted wind disease, but did not stop reading scriptures and prostrating. He passed away on the sixteenth day of the third month of the fifth year of Putong, at the age of seventy-four, and was buried in Dinglin Temple. At that time, Zhiguo, a member of the Guan clan from Wu, also lived in Guangxing Temple in Haiyan; Sengshu lived in Gongche Temple in Shan County, and both were proficient in various sutra divisions. The historical records do not describe their deeds in detail. Liang Huichao His surname was Lian, and his ancestors were from Yangping in Zhao Commandery. To escape the turmoil, they moved to Chaoge in Zhongli, and thus settled there. At the age of eight, he became a monk under Huitong of Jian'an Temple in Linzai County. Huitong was honest and simple, without any skills, but Huichao was very obedient and never negligent, especially diligent in learning, never refusing even in wind, rain, and mud.
嘗有胡僧。見之嗟異曰。不為五眾師。則為八州牧。后南遊住南澗寺。僧宗授涅槃等經。自是宿德名匠。多所閱歷。而偏以無量壽命家。吏部謝籥稱之曰。君子哉若人也。梁初詔授僧正。天子給傳詔羊車局足健步儀仗等。以褒寵之。且謂波若之義。真諦所宗。偏令化導。故咨質鋒起。辨若懸河。先嚐聚徒。講菩提心義于都治。夜見大力善神。形甚都麗。謂當異日率集同緣來聽。至是倏然滿座容貌瑰異。竟席便散。莫有識者。其感應如此。然性好山水。凡所至人覺。翼從彌數里。及見則超獨杖屨而已。獵者因為止息。天監中。詔受菩薩戒。又請于慧輪殿講凈名經。上躬聽覽。普通七年五月十六日。遷神于寺房。壽臘史不載。
梁僧融
住九江東林寺。以游化為己任。先是江陵一家事神。融后勸之。受戒奉佛。因撤神廟。送寺營福。至七日。其家母見一鬼。持赤索欲縛之。母懼甚。乃為請僧。誦經行道遂已。晚年還廬山。偶以雨雪。獨宿逆旅中。夜見鬼兵尤眾。有一鬼特壯偉。帶甲挾刃。持胡牀。對融坐。怒詬曰。君每謂世無鬼神。何也。可拽下座捶之。以戒將來。諸鬼即欲前。融遽默稱觀音號。一念未絕。見鬼所坐胡牀后。一天將可長丈餘。著黃皮褲褶。手舉金剛杵擬之。鬼悉驚散。甲冑兵刃皆塵粉。
【現代漢語翻譯】 現代漢語譯本 曾有一位胡僧（來自西域的僧人），見到僧融后驚歎道：『此人不成為五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）之師，便會成為八州（古代行政區域劃分）的長官。』 後來僧融南遊，住在南澗寺。僧宗向他學習《涅槃經》等經典。從此，他成為德高望重的名僧，閱歷豐富。但他特別推崇無量壽命佛（阿彌陀佛）的教義。吏部謝籥稱讚他說：『真是君子啊，這個人！』 梁朝初年，朝廷下詔授予他僧正的職位。天子賜給他傳詔用的羊車、局足（一種坐具）、健步（侍從）和儀仗隊等，以示褒獎和恩寵。並且認為般若（智慧）的教義，是真諦（南朝時期著名譯經師）所推崇的，特別命令僧融弘揚教化。因此，人們向他請教問題，辯論起來就像瀑布一樣滔滔不絕。他曾經聚集徒眾，在都城講解菩提心（覺悟之心）的意義。夜晚，他見到一位大力善神，形象非常華麗。善神說，將來會帶領有緣人來聽講。到了講經時，突然座無虛席，來聽講的人容貌奇異。講經結束后，這些人便散去，沒有人認識他們。他的感應就是這樣。然而，僧融天性喜愛山水。凡是他所到之處，人們都覺得有神靈護佑，跟隨他的人綿延數里。但當人們見到他時，他總是獨自拄著枴杖，穿著草鞋而已。打獵的人因此為他停止狩獵。天監年間，朝廷下詔讓他受菩薩戒。他又在慧輪殿講解《凈名經》（《維摩詰經》），皇上親自聽講。普通七年五月十六日，僧融在寺廟的房間里圓寂。他的壽命和僧臘（出家年數）史書沒有記載。
僧融，住在九江東林寺，以遊歷教化為己任。先前，江陵有一戶人家供奉鬼神。僧融後來勸說他們，受戒信奉佛教。於是他們拆毀了神廟，送到寺廟裡營建功德。過了七天，這家的母親看見一個鬼，拿著紅色的繩索想要捆綁她。母親非常害怕，於是請僧人誦經做法事，這才平息了此事。晚年，僧融回到廬山。有一次因為雨雪，獨自住在旅店裡。夜裡，他看見很多鬼兵。其中有一個鬼特別高大威猛，穿著鎧甲，拿著刀，拿著胡牀（一種坐具），對著僧融坐著，憤怒地責罵道：『你總是說世上沒有鬼神，這是為什麼？可以把他從座位上拽下來捶打一頓，用來告誡後來的人。』 眾鬼就要上前。僧融急忙默默地念誦觀音菩薩的名號。一念還沒有結束，他看見鬼所坐的胡牀後面，出現一位天將，身高一丈多，穿著黃色的皮褲，手裡舉著金剛杵對著鬼。鬼都驚慌逃散，鎧甲兵刃都變成了塵土。
【English Translation】 English version There was once a Hu monk (a monk from the Western Regions) who, upon seeing Seng Rong, exclaimed in amazement, 'This man will either become a teacher of the five assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas) or become the governor of eight provinces (an ancient administrative division).' Later, Seng Rong traveled south and resided at Nanjian Temple. Monk Zong studied scriptures such as the Nirvana Sutra from him. From then on, he became a highly respected and renowned monk with extensive experience. However, he particularly revered the teachings of Amitabha Buddha (Buddha of Immeasurable Life). Xie Yue of the Ministry of Personnel praised him, saying, 'Truly a gentleman, this man!' In the early years of the Liang Dynasty, the court issued an edict granting him the position of Sangha Chief. The emperor bestowed upon him a sheep-drawn carriage for imperial decrees, a 'juzu' (a type of seat), 'jianbu' (attendants), and ceremonial guards as a sign of commendation and favor. Furthermore, believing that the teachings of Prajna (wisdom) were revered by Paramartha (a famous translator of scriptures during the Southern Dynasties), he specially ordered Seng Rong to propagate and guide the people. Therefore, people consulted him with questions, and his debates flowed like a waterfall. He once gathered disciples and lectured on the meaning of Bodhicitta (the mind of enlightenment) in the capital. At night, he saw a powerful and benevolent deity with a very magnificent appearance. The deity said that he would lead those with karmic connections to come and listen in the future. When the lecture began, the seats were suddenly filled with people of strange appearances. After the lecture, these people dispersed, and no one recognized them. Such were his miraculous responses. However, Seng Rong had a natural love for mountains and rivers. Wherever he went, people felt that there were divine beings protecting him, and those who followed him stretched for miles. But when people saw him, he was always alone, leaning on a staff and wearing straw sandals. Hunters therefore stopped hunting for him. During the Tianjian era, the court issued an edict ordering him to receive the Bodhisattva precepts. He also lectured on the Vimalakirti Sutra in the Huilun Hall, and the emperor personally listened. On the sixteenth day of the fifth month of the seventh year of the Putong era, Seng Rong passed away in his room at the temple. His age and monastic seniority were not recorded in the historical records.
Seng Rong, residing at Donglin Temple in Jiujiang, took it as his mission to travel and teach. Previously, there was a family in Jiangling who worshiped ghosts and spirits. Seng Rong later persuaded them to take refuge in the Buddha and observe the precepts. So they demolished the temple of the spirits and sent it to the temple to build merit. After seven days, the mother of the family saw a ghost holding a red rope, wanting to bind her. The mother was very frightened, so she asked monks to chant scriptures and perform rituals, and this calmed the matter. In his later years, Seng Rong returned to Mount Lu. Once, due to rain and snow, he stayed alone in an inn. At night, he saw many ghost soldiers. Among them, one ghost was particularly tall and mighty, wearing armor, holding a knife, and sitting on a 'huchuang' (a type of seat) facing Seng Rong, angrily scolding, 'You always say that there are no ghosts and spirits in the world, why is that? We can drag him down from his seat and beat him, to warn those who come later.' The ghosts were about to step forward. Seng Rong hurriedly silently recited the name of Avalokiteshvara Bodhisattva. Before the recitation was finished, he saw behind the 'huchuang' where the ghost was sitting, a heavenly general, more than ten feet tall, wearing yellow leather trousers, holding a vajra in his hand, pointing it at the ghost. The ghosts all scattered in panic, and the armor and weapons all turned to dust.
又江陵有夫妻。為盜所妄引者。夫已先遁去。妻被逮。遇融于洛。哀求自救法。融使念觀世音號。妻既繫獄。念不少輟。夜夢沙門蹴令起覺。則三木盡脫。而門扄鐍。閽者更守視無出理。乃復寐。又夢曰。門當自開。宜速出。出則門果開。無誰何。時天暗冥。行數里。疑有追者。投匿草間。而草間亦先有匿者矣。問之則其夫也。悲喜相𢹂挽。意得免罪。
魏超達
未詳其氏族鄉里。拓䟦氏之初。入中國。尤禁讖緯等書。所在𢯱檢殊劇。或誣達所藏蓄頗多。即命有司。收付榮陽獄。窮劾萬狀。達以實對。終不服。時博陵魏公。承上旨意羅織之。使繫頸車輪上。防衛如法。夜不得稍縱。達自以為必死。但一心稱觀十菩薩不小置。且四鼓忽失車輪。而頸隨以輕舉矣。顧守者皆熟睡。因欲遠走以避。然久系。足拘攣不可行。𨃟跚至天曉。而虜追騎遽及。遂伏草中。虜縱騎蹴踏。草盡靡而卒莫知達處。達仰視諸虜。皆有若牛皮者障其目。故雖對面亦弗睹也。噫異哉。
又僧明。北臺石窟寺主也。時上疑沙門為盜。命悉捕逮殺之。時得數百人。而明實其首。乃加束縛。以俟刑戮。明曰。觀音能救苦經。豈誣哉。方口誦心想。精禱不已。至夜半覺徽纆小寬。逮曉斷絕都盡。竟逸。吏以事白上。上使軌跡之無他
【現代漢語翻譯】 現代漢語譯本 又江陵有對夫妻，被盜賊誣陷牽連。丈夫已經先逃走了，妻子被逮捕。在洛陽遇到了融法師，哀求他救助的辦法。融法師讓她念誦觀世音菩薩的名號。妻子被關進監獄后，不停地念誦。夜裡夢見一位沙門（和尚）踢她，讓她醒來。醒來后，發現身上的枷鎖全部脫落，但是門上的鎖還鎖著，看守的人也在嚴密地看守，沒有出去的道理。於是又睡下。又夢見有人告訴她，門會自己打開，應該趕快出去。出去后，門果然自己打開了，也沒有人阻攔。當時天色昏暗，走了幾里路，懷疑有人追趕，就躲藏到草叢中。而草叢中也已經有人躲藏在那裡了。詢問后，才知道是她的丈夫。兩人悲喜交加，互相攙扶著，認為可以免於罪責了。
魏超達
不清楚他的氏族和鄉里。在拓跋氏（北魏皇室姓氏）統治初期，進入中原。當時特別禁止讖緯之類的書籍，各地搜查得非常厲害。有人誣陷魏超達藏有很多這類書籍，於是官府就命令有關部門，把他抓到榮陽監獄，嚴厲審訊。魏超達如實回答，始終不肯屈服。當時博陵魏公（官名），爲了迎合皇帝的旨意，就陷害他，把他用繩子綁在車輪上，防衛非常嚴密，夜裡也不敢放鬆。魏超達自認為必死無疑，就一心稱念觀世音菩薩的名號，沒有絲毫懈怠。到了四更天的時候，忽然車輪不見了，而脖子上的繩索也隨著鬆開了。看看看守的人，都睡得很熟。於是想要逃走，但是因為被關押了很久，腿腳拘攣，不能行走。蹣跚地走到天亮，北魏的追兵就趕到了。於是就趴在草叢中。追兵縱馬踐踏，草都被踩平了，但是始終沒有發現魏超達在哪裡。魏超達抬頭看那些追兵，好像都有一層牛皮遮住了他們的眼睛，所以即使面對面也看不見他。唉，真是太神奇了。
還有僧人明，是北臺石窟寺的主持。當時皇帝懷疑和尚是盜賊，命令全部逮捕殺掉。當時抓了幾百人，而僧人明被認為是首領，於是就給他加上刑具，等待處決。僧人明說：『觀音菩薩能救苦難，難道是虛假的嗎？』於是就口誦心想，精誠祈禱，沒有停止。到了半夜，感覺捆綁的繩索稍微鬆了一些，到了天亮，繩索全部斷裂，最終逃脫了。官吏把這件事報告給皇帝，皇帝就派人去追蹤，沒有發現其他情況。
【English Translation】 English version Also, there was a couple in Jiangling who were falsely implicated by thieves. The husband had already fled, and the wife was arrested. She met Master Rong in Luoyang and begged him for a way to save herself. Master Rong told her to recite the name of Avalokiteśvara (Guānshìyīn Púsà, Bodhisattva Who Perceives the Sounds of the World). After the wife was imprisoned, she recited without ceasing. At night, she dreamed of a Śramaṇa (shāmén, Buddhist monk) kicking her, telling her to wake up. When she woke up, she found that all the shackles had fallen off, but the lock on the door was still locked, and the guards were watching closely, so there was no way to get out. So she fell asleep again. Again, she dreamed that someone told her that the door would open by itself and that she should leave quickly. After she went out, the door did indeed open by itself, and no one stopped her. At that time, it was dark, and after walking a few miles, she suspected that someone was chasing her, so she hid in the grass. And someone was already hiding in the grass. When she asked, she found out it was her husband. They were filled with sorrow and joy, and helped each other, thinking that they could escape punishment.
Wei Chaoda
His clan and village are unknown. At the beginning of the Tuoba (Tuòbá shì, Northern Wei imperial family name) rule, he entered the Central Plains. At that time, books like prophecies and weft were especially forbidden, and the searches were very strict everywhere. Someone falsely accused Wei Chaoda of hiding many such books, so the government ordered the relevant departments to arrest him and take him to Rongyang Prison for severe interrogation. Wei Chaoda answered truthfully and refused to submit. At that time, Duke Wei of Boling (Bólíng Wèi Gōng, official title), in order to cater to the emperor's wishes, framed him, tying him to a cartwheel with ropes, with very strict defenses, and not daring to relax at night. Wei Chaoda thought he was doomed to die, so he single-mindedly recited the name of Avalokiteśvara Bodhisattva (Guānshìyīn Púsà), without the slightest懈怠. At the fourth watch of the night, suddenly the cartwheel disappeared, and the rope around his neck also loosened. Looking at the guards, they were all fast asleep. So he wanted to escape, but because he had been imprisoned for a long time, his legs were cramped and he could not walk. He staggered until dawn, when the Northern Wei pursuers arrived. So he lay down in the grass. The pursuers trampled on the grass with their horses, and the grass was flattened, but they never found Wei Chaoda. Wei Chaoda looked up at the pursuers, and it seemed that a layer of cowhide covered their eyes, so even if they were face to face, they could not see him. Alas, it's amazing.
There was also the monk Ming, the abbot of the Shiku Temple (Shíkū sì, Grotto Temple) on North Mountain. At that time, the emperor suspected that the monks were thieves and ordered them all to be arrested and killed. At that time, hundreds of people were arrested, and the monk Ming was considered the leader, so he was given instruments of torture and waited for execution. The monk Ming said, 'Can Avalokiteśvara Bodhisattva (Guānshìyīn Púsà) save people from suffering? Is it false?' So he recited and thought in his heart, praying sincerely, without stopping. At midnight, he felt that the ropes binding him were slightly looser, and by dawn, all the ropes were broken, and he finally escaped. The officials reported this to the emperor, and the emperor sent people to track him down, but found nothing else.
。故上亦寤其非反者。遂俱獲免。
魏道泰
不知何許人。出家住常山衡唐精舍。嘗夢有人謂己曰。四十二歲若當終時。泰年已長矣。私念以為不得壽。心甚惡之。及期遇重病。意以為不免。愈憂懼。於是傾其資。營佛事。以聽其何如。其友之知教乘者謂曰。余聞供養六十二億菩薩。其功德與一稱觀世音名號同。君何不至心歸命。則所愿何得也。泰感悟。由是稱誦四日四夜。專精匪懈。俄有光發所坐帷幕下。觀之則金色足從戶外入。其趺踝間。晃然朗照。語泰曰。汝念觀世音耶。泰遽起。褰帷欲致禮。即不見。因悲喜流涕。頓覺身心爽然。所患亦自此愈矣。久之始向人說及茲。老而康強殊甚。
魏之季
沙門法力。未詳何許人。立志精苦。念于魯地建所居寺。而資未易集。因與沙彌明琛。行丐上谷。獲麻一車而反。及空澤中野燒四至。已處下風。而力倦臥莫之覺。琛叫憾。良久則煙焰蓬勃矣。力遽起舉聲稱觀。然猶未及世音二字。而風轉焰息。卒獲安隱。
又法智。為白衣時。獨行大澤中。野燒四合。度其勢不可免。乃俯伏于地。稱觀世音號以待死。久無所覺。仰觀則火已熄矣。徐起而察之。則見其地凡草木皆燼。而智所在處僅容身許。無他。由是以知菩薩所加被也。智之出家自此始
【現代漢語翻譯】 現代漢語譯本：因此，上位者也醒悟到他們並非真的要謀反，於是他們都獲得了赦免。
魏道泰
不知是哪裡人。出家后住在常山（今河北正定一帶）衡唐精舍。曾經夢見有人告訴自己說：『四十二歲的時候你將要去世。』道泰當時年紀已經很大了，私下認為自己恐怕不能長壽，心裡非常厭惡這件事。到了四十二歲那年，果然得了重病，認為自己活不成了，更加憂慮恐懼。於是傾盡所有資財，舉辦佛事，想看看情況會怎麼樣。他的朋友中有懂佛教教義的人對他說：『我聽說供養六十二億菩薩的功德，和唸一聲觀世音（Avalokiteśvara）名號的功德相同。你為什麼不至誠歸命觀世音菩薩呢？這樣你的願望就能實現了。』道泰感悟，於是開始稱念觀世音菩薩名號，四天四夜，專心精誠，沒有絲毫懈怠。不久，他所坐的帷幕下發出光芒。仔細一看，是金色的腳從戶外進來，腳踝處光亮照人。那聲音對道泰說：『你在念觀世音菩薩嗎？』道泰急忙起身，撩起帷幕想要行禮，卻什麼也看不見。因此悲喜交加，流下眼淚，頓時覺得身心舒暢，所患的疾病也從此痊癒了。過了很久才開始向別人說起這件事。後來他年老了，身體依然健康強壯，與常人不同。
魏之季
沙門（佛教出家人）法力，不知道是哪裡人。立志精進苦修，想要在魯地（今山東一帶）建造自己居住的寺廟，但是資金不容易籌集。於是和沙彌（小和尚）明琛一起，到上谷（今河北懷來一帶）乞討，得到了一車麻返回。走到空曠的沼澤地時，四面八方燃起了野火，他們已經處在下風處，法力又疲倦地睡著了，沒有察覺。明琛大聲呼喊，過了很久，煙火已經非常猛烈了。法力急忙起身，大聲稱念『觀』字，還沒來得及念出『世音』二字，風向就轉變了，火焰也熄滅了，最終他們平安無事。
還有法智，做在家居士的時候，獨自走在大沼澤中，四面八方燃起了野火，估計這種情況無法避免了，於是俯伏在地上，稱念觀世音（Avalokiteśvara）名號等待死亡。很久都沒有什麼感覺。抬頭一看，火已經熄滅了。慢慢起身觀察，發現那裡的草木都燒成了灰燼，只有法智所在的地方，僅僅容身大小，沒有被燒到。因此他知道這是菩薩（Bodhisattva）的加持。法智的出家就是從這件事開始的。
【English Translation】 English version: Therefore, the superiors also realized that they were not truly rebelling, and they were all pardoned.
Wei Daotai
It is not known where he was from. After leaving home, he lived in the Hengtang Hermitage in Changshan (present-day Zhengding area, Hebei). He once dreamed that someone told him, 'You will die at the age of forty-two.' Daotai was already old at the time, and privately thought that he probably would not live long, and he hated this very much. When he reached the age of forty-two, he became seriously ill, thinking that he would not survive, and became even more worried and fearful. So he exhausted all his wealth to hold Buddhist ceremonies, wanting to see what would happen. One of his friends who understood Buddhist teachings said to him, 'I have heard that the merit of making offerings to sixty-two billion Bodhisattvas is the same as reciting the name of Avalokiteśvara (觀世音) once. Why don't you sincerely take refuge in Avalokiteśvara? Then your wishes can be fulfilled.' Daotai was enlightened, so he began to recite the name of Avalokiteśvara for four days and four nights, with focused and diligent effort, without the slightest懈怠. Soon, light emanated from under the curtain where he was sitting. Looking closely, it was a golden foot entering from outside the door, the ankle shining brightly. The voice said to Daotai, 'Are you reciting Avalokiteśvara?' Daotai hurriedly got up, lifted the curtain to pay his respects, but saw nothing. Therefore, he was filled with sorrow and joy, shedding tears, and suddenly felt refreshed in body and mind, and the illness he suffered was also cured from then on. It was a long time before he began to tell others about this. Later, when he was old, his body was still healthy and strong, unlike ordinary people.
Wei Zhiji
The Shramana (Buddhist monk) Fali, it is not known where he was from. He was determined to practice diligently and wanted to build a temple for himself to live in the land of Lu (present-day Shandong area), but funds were not easy to raise. So he and the Shami (novice monk) Mingchen went to Shanggu (present-day Huailai area, Hebei) to beg, and obtained a cart of hemp to return. When they reached an empty swamp, wildfires ignited in all directions, and they were already downwind. Fali was tired and fell asleep, unaware. Mingchen shouted loudly, and after a long time, the smoke and flames were very fierce. Fali hurriedly got up and loudly recited 'Guan', but before he could recite the two words 'Shiyin', the wind direction changed and the flames went out, and they finally escaped safely.
There was also Fazhi, when he was a layman, walking alone in a large swamp, wildfires ignited in all directions. Estimating that this situation could not be avoided, he prostrated on the ground, reciting the name of Avalokiteśvara (觀世音) to await death. For a long time, he felt nothing. Looking up, the fire had gone out. Slowly getting up to observe, he found that the grass and trees there had been burned to ashes, only the place where Fazhi was, just enough to accommodate his body, had not been burned. Therefore, he knew that this was the blessing of the Bodhisattva (菩薩). Fazhi's ordination began with this incident.
。
又道集。嘗游壽陽西山。遇二盜縛之樹。盡取其資。將殺之。集默唸觀世音號不已。盜屢引刀斫。皆不能有所傷損。意以為神。怖而走。集賴以脫。
又法禪。偶偕友山行。遇盜焉。禪等惟專念觀音。盜不能前。射之弓矢輒廢墜。盜懼因投棄弓矢于地。而歸誠焉。事具觀音感應傳。
魏僧朗
涼州人。始光七年。國兵伐夏攻涼。守將以眾少。悉發諸僧之居城中者乘陴。及城破得三千人。太武帝使立之帳前。謂曰。道人當坐禪行道。乃復作賊耶。明日必盡誅之。明日食時。望氣者奏。以有赤眚貫太陽。不宜殺道人。而天師𡨥謙之。上弟赤堅王。亦以為乘陴之役。實非道人所得已也。殺之不祥。詔免死。仍以為奴隸。分賜諸首領。惟朗與僧意志湛等。數僧別付帳下軍還。朗等謀遁。然軍方結陣山行。勢莫得脫。獨東西一隅抵絕壁。不置防守。而又峭峻。難措手足。顧其旁有大樹偃蹇低垂。乃系樹以旗竿之索。夜縋而下。既曛黑。藤蔓交加。棘刺铦利。微聞部伍呼覓聲恐悸。欲升降不自由。相語曰。今死矣。但努力念觀世音耳。因各以首扣石默唸不輟。頃之覺大明。雖素所隱蔽處。皆見獲就夷坥。復曛黑如初。乃倦而枕藉以臥。曉睹山嶺。重複弗知所出。但望日而行。忽一大虎在其前。或曰。
【現代漢語翻譯】 現代漢語譯本： 又如道集法師，曾經在壽陽西山遊歷時，遇到兩個強盜把他綁在樹上，搶走了他所有的財物，準備殺害他。道集法師默默地念誦觀世音菩薩的名號不停。強盜多次舉刀砍他，都不能對他造成任何傷害。強盜們認為這是神蹟，感到害怕就逃走了。道集法師因此得以脫險。 又如法禪法師，有一次和朋友一起在山中行走，遇到了強盜。法禪法師等人只是專心念誦觀世音菩薩的名號，強盜就不能靠近。強盜射出的弓箭都掉落在地上。強盜們感到恐懼，於是把弓箭扔在地上，表示歸順。這件事詳細記載在《觀音感應傳》中。 魏國的僧人僧朗（僧侶的名字）。 他是涼州人。始光七年（年號），北魏的軍隊攻打夏國，進而攻打涼州。涼州的守將因為兵力不足，就把所有住在城中的僧人派到城墻上防守。等到城池被攻破，抓到了三千人。太武帝（皇帝的稱號）命令把他們帶到帳前，對他們說：『道人（對僧人的稱呼）應當坐禪修行，怎麼反而成了賊寇呢？』說明天一定要把他們全部殺掉。第二天吃飯的時候，望氣的人上奏說，有紅色的災星穿過太陽，不適宜殺害道人。而且天師寇謙之（道教領袖的名字），以及太武帝的弟弟赤堅王，也認為讓他們在城墻上防守，實在不是道人自己願意的。殺了他們是不吉利的。於是皇帝下詔免除了他們的死罪，仍然把他們當作奴隸，分給各位首領。只有僧朗和僧人意志湛（僧侶的名字）等幾位僧人，被特別分給帳下的軍隊看管。僧朗等人商議逃走。但是軍隊正在結陣在山中行進，沒有辦法逃脫。只有東西方向的一個角落靠近懸崖峭壁，沒有設定防守，而且又非常陡峭，難以攀登。他們看到旁邊有一棵大樹傾斜低垂，於是把旗桿的繩索繫在樹上，在夜裡用繩子吊下去。因為天色昏暗，藤蔓交錯，荊棘鋒利，隱約聽到軍隊呼喊尋找的聲音，感到恐懼害怕，想要上去下來都不自由。他們互相說道：『我們現在要死了。』只能努力唸誦觀世音菩薩的名號。於是各自用頭撞擊石頭，默默地念誦不停。過了一會兒，感覺天色大亮，即使是平時隱藏的地方，都能看到，就要被帶到平坦的地方處決。又變得昏暗如初，於是疲倦地枕著東西躺下睡覺。天亮時看到山嶺，重重疊疊不知道從哪裡出去。只能朝著太陽的方向行走。忽然一隻大老虎出現在他們面前，有人說：
【English Translation】 English version: Furthermore, there was the Dharma Master Daoji. Once, while traveling in the Western Mountains of Shouyang, he encountered two robbers who tied him to a tree, took all his possessions, and intended to kill him. Daoji silently recited the name of Avalokiteśvara (Bodhisattva of Compassion) incessantly. The robbers repeatedly raised their knives to strike him, but they could not cause him any harm. Thinking it was a divine intervention, they were frightened and fled. Daoji thus escaped danger. Furthermore, there was the Dharma Master Fachen. Once, while walking in the mountains with a friend, they encountered robbers. Fachen and his companion single-mindedly recited the name of Avalokiteśvara. The robbers could not approach. The arrows they shot fell to the ground. The robbers, filled with fear, threw their bows and arrows on the ground, expressing their surrender. This event is recorded in detail in the 'Records of Responses from Avalokiteśvara'. The Wei Dynasty Monk Lang (name of the monk). He was a native of Liangzhou. In the seventh year of Shiguang (era name), the state army attacked the Xia state and then Liangzhou. The defending general of Liangzhou, due to insufficient troops, ordered all the monks residing in the city to defend the city walls. When the city was breached, three thousand monks were captured. Emperor Taiwu (title of the emperor) ordered them to be brought before his tent and said to them, 'Monks should meditate and practice the Dharma, how could you become rebels?' He declared that they would all be executed the next day. The next day, at mealtime, the astrologer reported that a red comet had pierced the sun, making it inappropriate to kill the monks. Moreover, the Taoist Master Kou Qianzhi (name of the Taoist leader), and the Emperor Taiwu's younger brother, Prince Chijian, also believed that their participation in defending the city walls was not of their own volition. Killing them would be inauspicious. Therefore, the emperor issued an edict to spare their lives, but they were still treated as slaves and distributed to various leaders. Only Lang and the monks Yizhi Zhan (name of the monk), and a few others were specially assigned to the army under the tent. Lang and the others plotted to escape. However, the army was marching in formation in the mountains, making escape impossible. Only one corner in the east and west was near a steep cliff, without guards, and it was very steep, making it difficult to climb. They saw a large tree nearby leaning low, so they tied the flagpole rope to the tree and lowered themselves down at night. Because it was dark, the vines were intertwined, and the thorns were sharp. They faintly heard the sound of the army calling and searching, and they were frightened. They could not go up or down freely. They said to each other, 'We are going to die now.' They could only try their best to recite the name of Avalokiteśvara. So they each knocked their heads against the stones and silently recited without stopping. After a while, they felt a great light, and even the places where they were hiding were visible, and they were about to be taken to the flat ground for execution. It became dark again as before, so they lay down wearily and slept. At dawn, they saw the mountains, layer upon layer, and did not know where to go out. They could only walk towards the sun. Suddenly, a large tiger appeared in front of them, and someone said:
茲幸逃虜難。復入虎口。柰何。朗曰。諸君亦寤向之暗而明乎。豈非以念力所感耶。又焉知此虎之來非為感而導路也。菩薩之示現。隨所遇。安可以情識測也。於是經造虎。虎即前行。如朗遲速。逮午達大逵。失虎所在。七日而屆仇池。遂詣梁漢南。客荊州以終。
魏僧照
住泰山丹嶺寺。普泰間。偶至榮山。見飛流之下。有穴可入。因入穴中。可行五六里。即出穴。循鳥道東北行數里。得石渠闊二三步。水西流。清徹藥草被地。渠北瓦舍三間。庭中堆擁稻穗。鳥雀淺啄。東舍格上有黃帙數卷。中置鐵臼兩具。若釜器等。塵𡏖所蒙。都無炊爨之跡。西舍有沙門。端坐其內。青苔四壁。外則茂林。懸澗絕蹊徑。頃之一僧年六十許。眉長丈餘。盤掛耳上。相見欣然。問照所從來。勞慰良久。且自云。我同學三人。避世居此。一人出遊未反。一人死已久。似入滅定。令在西舍。亦曾見未。又問世主何姓何國號耶。答曰。國號魏。曰然則非姓曹氏者。曰姓元氏。非曹氏也。既取林中葉下所藏梨棗啖之。晚遂搗稻穗為作鬻。時囑其飽食曰。無以我不食見疑也。問習何經。答曰。法華經。頷首曰大好。因言東舍格上經我盡能誦之。汝欲聞否。照合掌曰。愿聞之。遽誦徹夜旦。照輒昏睡。曰但睡。我固常業爾。明日復具
【現代漢語翻譯】 現代漢語譯本： 我僥倖逃脫了被俘虜的災難，又進入了虎口，這該如何是好？朗法師說：『各位也領悟到從之前的黑暗轉為光明了嗎？這難道不是因爲念力的感應嗎？又怎麼知道這老虎的到來不是爲了感應而引導道路呢？菩薩的示現，是隨著所遇到的情況而變化的，怎麼可以用常人的情識去揣測呢？』於是，朗法師等人跟隨著老虎，老虎就在前面行走，根據朗法師等人的速度快慢而調整。到了中午，到達了大道，老虎就不見了。七天後到達了仇池（地名），於是前往梁漢南（地名），客居在荊州（地名）直到去世。 魏僧照（人名） 住在泰山（山名）丹嶺寺（寺名）。普泰（年號）年間，偶然來到榮山（山名），看見飛流的瀑布下面，有個洞可以進入，於是進入洞中，可以走五六里路，就出了洞。沿著鳥道向東北方向走了幾里路，得到一個石渠，寬二三步，水向西流淌，清澈見底，藥草覆蓋地面。石渠北面有三間瓦房，庭院中堆滿了稻穗，鳥雀輕輕地啄食。東面的房子架子上，有幾卷用黃色絲綢包裹的書籍，中間放置著兩具鐵臼，像鍋一樣的器物等，都被塵土覆蓋，完全沒有炊煮的痕跡。西面的房子里有個沙門（和尚），端坐在裡面，青苔佈滿四壁，外面則是茂密的樹林，懸崖峭壁阻斷了道路。一會兒，一個僧人，年紀六十多歲，眉毛長一丈多，盤繞掛在耳朵上，見到僧照法師非常高興，問僧照法師從哪裡來，慰問了很久，並且自己說：『我和同學三人，爲了避世居住在這裡，一人出遊還沒有回來，一人去世已經很久了，好像進入了滅盡定（佛教禪定的一種），現在在西面的房子里，你也曾見過嗎？』又問現在的世主姓什麼，國號是什麼？僧照法師回答說：『國號是魏。』老僧說：『那麼不是姓曹氏的人了？』回答說：『姓元氏，不是曹氏。』老僧於是從樹林落葉下拿出了藏著的梨和棗給僧照法師吃。晚上就搗稻穗為僧照法師煮粥。當時囑咐僧照法師飽食，說：『不要因為我不吃而感到疑惑。』問僧照法師學習什麼經典？回答說：『《法華經》（佛經名）。』老僧點頭說：『很好。』於是說東面房子架子上的經書我都能背誦，你想聽嗎？僧照法師合掌說：『願意聽。』老僧就誦讀了一整夜到天亮，僧照法師總是昏昏欲睡。老僧說：『只管睡，我本來就是經常這樣。』第二天又準備了食物。
【English Translation】 English version: I was fortunate to escape the calamity of being captured, only to enter the tiger's mouth again. What should I do? Dharma Master Lang said, 'Have you all awakened from the previous darkness to light? Isn't this due to the power of mindfulness? And how do you know that the arrival of this tiger is not to guide the way out of compassion? The manifestation of a Bodhisattva varies according to the circumstances encountered. How can it be measured by ordinary emotional perception?' Thereupon, they followed the tiger, and the tiger walked ahead, adjusting its pace according to their speed. At noon, they reached the main road, and the tiger disappeared. Seven days later, they arrived at Chouchi (place name), and then went to Lianghannan (place name), residing in Jingzhou (place name) until his death. Wei Sengzhao (person's name) Lived in Danling Temple (temple name) on Mount Tai (mountain name). During the Putai (era name) period, he happened to come to Rong Mountain (mountain name) and saw a cave under a waterfall that could be entered. So he entered the cave and walked for five or six li (Chinese mile), then exited the cave. Following a bird path northeast for several li, he found a stone canal two or three steps wide, with water flowing westward, clear and transparent, and medicinal herbs covering the ground. To the north of the canal were three tile-roofed houses, with rice ears piled up in the courtyard, and birds pecking lightly. On the shelf in the east house were several volumes of books wrapped in yellow silk, with two iron mortars placed in the middle, like pots and other utensils, covered in dust, with no signs of cooking. In the west house was a Shramana (monk) sitting upright, with green moss covering the walls, and outside were lush forests, with cliffs and inaccessible paths. After a while, a monk, about sixty years old, with eyebrows more than a zhang (Chinese measurement unit) long, coiled and hung on his ears, met Sengzhao with great joy, asked where he came from, comforted him for a long time, and said, 'My three classmates and I live here to avoid the world. One has gone out and has not returned, and one has been dead for a long time, seemingly entered Nirodha-samāpatti (a type of Buddhist meditation), now in the west house, have you seen him?' He also asked what the current ruler's surname and dynasty were. Sengzhao replied, 'The dynasty is Wei.' The old monk said, 'Then it is not someone with the surname Cao?' He replied, 'The surname is Yuan, not Cao.' The old monk then took out pears and dates hidden under the fallen leaves in the forest for Sengzhao to eat. In the evening, he pounded rice ears to cook porridge for Sengzhao. At that time, he told Sengzhao to eat his fill, saying, 'Don't be suspicious because I don't eat.' He asked what sutra Sengzhao was studying. He replied, 'The Lotus Sutra (Buddhist scripture name).' The old monk nodded and said, 'Very good.' Then he said, 'I can recite all the scriptures on the shelf in the east house, would you like to hear them?' Sengzhao put his palms together and said, 'I would like to hear them.' The old monk recited all night until dawn, and Sengzhao was always drowsy. The old monk said, 'Just sleep, I always do this.' The next day, he prepared food again.
食。照謝曰。幸得奉謁。請暫違。當尋后約也。其僧了無留意。惟言我出遊。同學行當歸。汝俟以一見。大有開悟。茲既必欲辭好去。照還后益結友尋路將往。終迷所向乃已。
魏乘禪師
無恙時。持法華經精勤匪懈。既卒再生。為河東薛氏第五子。能自陳宿世。尤愿脫俗。父任北泗州刺史。即隨至七帝寺。尋得前生弟子語之曰。汝頗憶從我渡水往狼山否。我乘禪師也。房中靈幾。即我身是可除送之。由爾其家益謹視恐逃去。乃為納室。而宿命通。於是遂失。又太和初。代京閹宦。有刑餘之患苦。從上乞出家。詔許之。是夏之初。歸山剃落。讀誦華嚴。禮佛悔罪勤至。逮夏末。髭鬚茁生頤頷間。事聞。魏祖嘆異。華嚴自是為代京重。
元魏慧凝
游洛陽。嘗得疾而卒。七日復甦曰。始隨胥卒。見閻羅王。立殿下。王坐殿上。使吏撿籍。史以為誤追耳。壽未盡也。因放還。當時又有五沙門在焉。所謂寶明寺智聖。般寺若道品。融覺寺曇謨最。禪林寺道恒。靈覺寺寶明。王則據案。悉詰其平生所為事。智聖曰。某留心禪那而已。道品曰。某誦涅槃經四十一卷而已。曇謨最曰。某講涅槃華嚴二經。領徒千數。道恒曰。某勸誘四輩檀越。造一切經。雕塑佛像十軀。寶明曰。某未出家時。嘗為隴西太守
【現代漢語翻譯】 現代漢語譯本： 照謝道：『有幸能拜訪您，請允許我暫時告辭，日後定當再約。』那僧人卻毫不在意，只說：『我將要出遊，我的同伴應該快回來了，你等他一下，見一面，或許能大有開悟。』既然照堅持要告辭，他便離開了。照回去后更加堅定了結交朋友、尋找道路前往的決心，但最終還是迷失了方向，只好作罷。
魏乘禪師（Wei Cheng Chanshi）： 無恙時，持誦《法華經》（Fahua Jing），精勤不懈。去世後轉生，成為河東薛氏的第五個兒子。他能回憶起前世的事情，尤其渴望脫離塵俗。他的父親擔任北泗州刺史，他就跟隨父親到了七帝寺。在那裡，他找到了前世的弟子，對他說：『你還記得當年跟我一起渡水去狼山嗎？我就是魏乘禪師。房間里的靈幾，就是我的身體，可以把它移走送走。』因為這樣，薛家更加謹慎地看管他，害怕他逃走，於是就為他娶了妻子。但他有宿命通，於是就失去了（神通）。又在太和初年，代京的宦官，因為受過刑罰而痛苦，向上請求出家，皇帝批準了。那年夏天，他回到山裡剃度，讀誦《華嚴經》（Huayan Jing），禮佛懺悔，非常勤奮。到了夏末，他的鬍鬚在頤頷間長了出來。這件事傳開后，魏孝文帝感到驚異。《華嚴經》從此在代京受到重視。
元魏慧凝（Hui Ning）： 遊歷洛陽時，曾經生病去世。七天後復活，說：『我開始跟隨一個胥卒，見到了閻羅王（Yanluo Wang）。我站在殿下，閻羅王坐在殿上，命令官吏查閱簿籍。史官認為抓錯了人，我的壽命還沒有盡，因此放我回來了。』當時還有五個沙門在那裡，分別是寶明寺的智聖（Zhisheng），般若寺的若道品（Ruodaopin），融覺寺的曇謨最（Tanmo Zui），禪林寺的道恒（Daoheng），靈覺寺的寶明（Baoming）。閻羅王就根據案卷，詳細地詢問他們平生所做的事情。智聖說：『我專心修習禪那。』道品說：『我誦讀《涅槃經》（Nirvana Sutra）四十一卷。』曇謨最說：『我講解《涅槃經》和《華嚴經》，帶領的徒弟有上千人。』道恒說：『我勸誘四輩檀越，建造了一切經，雕塑了十尊佛像。』寶明說：『我沒有出家的時候，曾經擔任隴西太守。』
【English Translation】 English version: Zhao Xie said, 'I am fortunate to have visited you. Please allow me to take my leave for now. I will surely make another appointment in the future.' The monk, however, paid no attention, only saying, 'I am about to travel. My companion should be returning soon. Wait for him and meet him; perhaps it will bring great enlightenment.' Since Zhao insisted on leaving, he departed. After returning, Zhao became even more determined to make friends and find the path to go there, but ultimately he lost his way and gave up.
Chan Master Wei Cheng (Wei Cheng Chanshi): When he was healthy, he upheld and recited the Lotus Sutra (Fahua Jing) diligently and tirelessly. After passing away, he was reborn as the fifth son of the Xue family in Hedong. He could recall his past lives and especially desired to escape the mundane world. His father was appointed the prefect of Beisizhou, so he followed his father to the Seven Emperors Temple. There, he found his disciple from his previous life and said to him, 'Do you remember when you crossed the river with me to Wolf Mountain? I am Chan Master Wei Cheng. The spirit table in the room is my body; you can remove it and send it away.' Because of this, the Xue family watched him even more carefully, fearing that he would escape, so they married him to a wife. But he had the power of remembering past lives, so he lost (his supernatural powers). Later, in the early years of the Taihe era, a eunuch in Daijing, suffering from the pain of punishment, requested to become a monk. The emperor approved. At the beginning of that summer, he returned to the mountain to shave his head, read and recited the Avatamsaka Sutra (Huayan Jing), and prostrated to the Buddha to repent, very diligently. By the end of the summer, his beard had grown on his chin. When this was reported, Emperor Xiaowen of Wei was amazed. The Avatamsaka Sutra became important in Daijing from then on.
Hui Ning of the Yuan Wei Dynasty: While traveling in Luoyang, he once fell ill and died. Seven days later, he revived and said, 'I initially followed a bailiff and saw King Yama (Yanluo Wang). I stood below the hall, and King Yama sat above the hall, ordering officials to check the registers. The historian thought they had arrested the wrong person; my lifespan had not yet ended, so they released me.' At that time, there were also five shramanas there, namely Zhisheng of Baoming Temple, Ruodaopin of Boruo Temple, Tanmo Zui of Rongjue Temple, Daoheng of Chanlin Temple, and Baoming of Lingjue Temple. King Yama then questioned them in detail about their deeds in life, based on the records. Zhisheng said, 'I have focused on practicing dhyana.' Daopin said, 'I have recited forty-one volumes of the Nirvana Sutra.' Tanmo Zui said, 'I lecture on the Nirvana Sutra and the Avatamsaka Sutra, leading thousands of disciples.' Daoheng said, 'I have encouraged the four kinds of danapati to build all the sutras and sculpt ten Buddha statues.' Baoming said, 'Before I became a monk, I was once the prefect of Longxi.'
。造靈覺寺。出家之後。禮拜不缺。王既聽其辭。乃復諭之曰。沙門之道。必須攝心禪誦。不矜村德。不事幹求。不務名譽。講經者情分彼我。恃能傲物。募人造經像者。圖財起貪。具足三毒。在官起寺者。恃勢困民。假善謝罪除。智聖道品。宜令青衣童。送生天堂。外其曇謨最道恒寶明。皆宜遣皂衣卒。押付地獄。事聞于朝。太后胡氏。密敕黃門侍郎徐紇。遍於京城。訪求凝所說寺額僧名。虛實何如。既而報云。其寺額僧名。果與凝所說符合不謬。於是太后嘆異。詔請坐禪誦經僧百人。常于內殿供養。且詔。自今比丘不許持經像。巡街乞索。如有私財營造者聽。凝竟遁于白鹿山。由是中州率尚禪誦。
齊真玉
青州益都董氏也。生而雙瞽又孤。無以自活。母哀之。志不嫁。才七歲。使善工教之琵琶。以圖給養。然姿性俊悟。而音曲之變。未旬浹。皆領其妙。會鄉邑齋講。母𢹂以往聽。玉忻然曰。茍恒得如是。兒豈憂不作法師哉。母因悉棄家業。專務將引。雖風雨霜雪不問。玉包略辭指。抗折諸豪。有非學力所能造。母喪。廬墓五閱寒暑。士大夫推重之。天寶中。文宣皇帝盛弘法席。玉標稱首登座。談敘盡諦窮玄不可思議者也。且聞聲即憶。雖別經年紀。猶能識其名姓。徒眾百千皆洞究性情。或有所欲為
【現代漢語翻譯】 現代漢語譯本：於是建造了靈覺寺。出家之後，禮拜從不間斷。孝文帝聽了他的話，於是又告誡他說：『沙門（Śrāmaṇa，出家修道者）的修行之道，必須收攝心神，禪定誦經，不炫耀鄉里的德行，不從事於請託，不追求名譽。講經的人情分彼此，依仗才能傲慢待人；募集人們建造經像的人，圖謀錢財，生起貪念，完全具備了貪嗔癡三毒。在官府建造寺廟的人，依仗權勢困擾百姓，假借行善來謝罪。應該讓青衣童子把那些沒有智慧、沒有聖德、沒有修道品行的人，送往天堂；至於曇謨（Dharma，佛法）、最道、恒寶明這些人，都應該派遣皂衣卒，押送到地獄。』這件事上報到朝廷。太后胡氏，秘密地命令黃門侍郎徐紇，在京城各地，訪查凝所說的寺廟名稱和僧人姓名，是否屬實。不久之後回報說，那些寺廟的名稱和僧人的姓名，果然與凝所說的相符，沒有差錯。於是太后感到驚異，下詔請來一百位坐禪誦經的僧人，經常在內殿供養。並且下詔，從今以後比丘（Bhikṣu，出家男子）不允許拿著經像，在街上乞討。如果有人用自己的私有財產建造寺廟，聽憑他們。凝最終隱遁到白鹿山。因此中原地區普遍崇尚禪定誦經。 齊真玉 是青州益都人董氏之子。生下來就雙目失明，又成了孤兒，沒有辦法自己生活。他的母親憐憫他，立志不再嫁人。真玉才七歲的時候，母親請來擅長樂器的工匠教他彈琵琶，以此來維持生計。然而他天資聰穎，對於音律曲調的變化，不到十天，都能領會其中的奧妙。恰逢鄉里舉辦齋會講經，他的母親帶著他前去聽講。真玉高興地說：『如果能一直這樣，我哪裡還用擔心不能成為法師呢？』他的母親於是全部放棄了家裡的產業，專門致力於引導他。即使是風雨霜雪也不在意。真玉的彈奏技巧，超越了那些依靠學習所能達到的水平。母親去世后，他在墓旁守孝五年。士大夫們都很推重他。天寶年間，文宣皇帝大力弘揚佛法，真玉被推舉為首座，登座說法，談論的內容窮盡了真諦，深奧玄妙，不可思議。而且他聽過聲音就能記住，即使是分別多年，仍然能夠認出對方的姓名。他的徒弟成百上千，都深入瞭解他的性情。或者有人想要做什麼事情
【English Translation】 English version: Thereupon, Lingjue Temple was built. After becoming a monk, he never missed a single worship. Emperor Xiaowen listened to his words and then admonished him, saying: 'The path of a Śrāmaṇa (a wandering ascetic), must be to restrain the mind and meditate on scriptures, not to flaunt village virtues, not to engage in solicitation, and not to pursue fame. Those who lecture on scriptures are partial to one side or the other, relying on their talents to be arrogant; those who raise money to build scriptures and images, plot for wealth and generate greed, fully possessing the three poisons of greed, hatred, and delusion. Those who build temples in official positions, rely on their power to oppress the people, using good deeds as a pretext to atone for their sins. Those who lack wisdom, saintly virtues, and the qualities of the path, should be sent to heaven by boys in blue robes; as for Dharma, Zuidao, Hengbaoming, and others, they should all be escorted to hell by soldiers in black robes.' This matter was reported to the court. Empress Dowager Hu secretly ordered Xu He, the Yellow Gate Attendant, to search throughout the capital for the names of the temples and monks mentioned by Ning, to verify their authenticity. Soon after, it was reported that the names of the temples and monks indeed matched what Ning had said, without any discrepancy. Thereupon, the Empress Dowager was amazed and issued an edict to invite a hundred monks who practiced meditation and recited scriptures, to be regularly supported in the inner palace. Furthermore, she issued an edict that from now on, Bhikṣus (ordained male monks) were not allowed to carry scriptures and images to beg in the streets. If anyone built temples with their own private property, they were allowed to do so. Ning eventually went into seclusion in Mount Bailu. As a result, the Central Plains generally admired meditation and scripture recitation. Qi Zhenyu Was the son of the Dong family of Yidu, Qingzhou. He was born blind and orphaned, unable to support himself. His mother pitied him and vowed not to remarry. When Zhenyu was only seven years old, his mother hired a skilled craftsman to teach him the pipa, in order to make a living. However, he was naturally intelligent, and within ten days, he could grasp the subtleties of musical melodies. It happened that a vegetarian feast and scripture lecture were held in the village, and his mother took him to listen. Zhenyu happily said, 'If I could always be like this, why would I worry about not becoming a Dharma master?' His mother then gave up all of her family's property and devoted herself to guiding him. Even in wind, rain, frost, and snow, she did not care. Zhenyu's playing skills surpassed what could be achieved through learning. After his mother died, he observed mourning by her grave for five years. Scholars and officials highly respected him. During the Tianbao era, Emperor Xuanzong vigorously promoted Buddhism, and Zhenyu was recommended as the chief seat, ascending the seat to preach, discussing the ultimate truth, profound and mysterious, and inconceivable. Moreover, he could remember voices as soon as he heard them, and even after many years, he could still recognize their names. His disciples numbered in the hundreds and thousands, all deeply understanding his temperament. Or if someone wanted to do something
。必垂戒勖。嘗令侍者讀經云。東方凈蓮華佛國莊嚴世界。與阿彌陀佛國極樂世界不殊。乃嘆以為。諸佛凈土豈限方隅。人並西奔。一無東慕。用此執心。難成迴向。遂發願往生蓮華佛國。曉夕勤到。誓不久留。俄而出諸衣物器用。遺贈其徒。各有差等。眾初未之知也。布薩后因臥疾于鄴城北之檀越王氏。神氣音吐如常時。候問者方傾都邑。而忽煙雲東來。異香充塞庭宇。其中出聲如讚唄。清亮可愛。足漸向冷。古猶囁嚅。唸誦不已。卒后十日香氣乃絕。王氏昆季為制衰經。如所親云。
齊僧達
姓李。上穀人。形器異倫。虎頭長耳。雙齒過寸。見者駭異。志學之年始剃染。即事遊歷。以閱北岱講席之盛。登具二夏。乃進毗尼。時猶魏歷未替。孝文邀以弘闡四分于廟寺。機論適變。人共褒美。尋復振錫洛陽。受地論于勒那三藏。居久之。那遷化。眾奉覆述聲駭伊谷。俄聽光師十地有所發明。遂從稟菩薩戒。雅聞梁武弘法。即南濟江入覲。詔駙馬殷均。引見重云殿。連席七宵。秘妙宣泄。請從加戒為弟子。仍令旬浹陛對。詔住同泰寺。以便開示。嘗與志公遇。公曰。大福德人也。故帝每以為北方鸞法師達法師皆肉身菩薩云。留一紀。歸兗州。時侯景方治行臺。就天觀山筑丈六寺。以迎之。而達且念身為苦器
【現代漢語翻譯】 現代漢語譯本： 必定會垂誡勉勵。曾經讓侍者讀經，經中說：『東方凈蓮華佛國莊嚴世界，與阿彌陀佛國極樂世界沒有差別。』於是感嘆道：『諸佛的凈土難道侷限於一個方位嗎？人們都往西方奔去，沒有一個嚮往東方的。用這種執著的想法，難以成就回向。』於是發願往生蓮華佛國，早晚勤奮修持，發誓不久留於此世。不久取出自己的衣物器用，遺贈給他的徒弟們，各有差別。眾人起初並不知道這件事。布薩之後因為臥病在鄴城北的檀越（施主）王氏家中，神態和說話的聲音都像平時一樣。前來問候的人擠滿了都城。忽然有煙雲從東方而來，奇異的香氣充滿庭院。其中發出聲音好像在讚頌，清亮可愛。腳漸漸變冷，口中還在喃喃自語，唸誦不停。去世后十天才香氣消散。王氏兄弟為他製作喪服，像對待親人一樣。 齊僧達（齊代的僧人，名達） 姓李，是上穀人。他的形貌與衆不同，長著老虎一樣的頭，長長的耳朵，兩顆牙齒超過一寸，見到的人都感到驚駭奇異。開始學習的時候才剃度出家，就開始遊歷四方，爲了觀摩北岱講席的盛況。登壇受具足戒兩年後，就學習毗尼（戒律）。當時還是魏朝，孝文帝邀請他在廟寺弘揚四分律。他的機智善辯，人們都讚美他。不久又前往洛陽，向勒那三藏（譯經師）學習《地論》。住了很久之後，勒那三藏圓寂了。大眾推舉他來複述經義，聲音洪亮，響徹山谷。後來聽說光師對《十地經》有所發明，於是跟隨他受菩薩戒。早就聽說梁武帝弘揚佛法，就南渡長江去拜見。梁武帝詔令駙馬殷均引見他在重云殿，連續講經七個夜晚，精妙的佛法宣泄而出。梁武帝請求跟隨他受戒，成為他的弟子，仍然讓他每隔十天就上殿講經。梁武帝詔令他住在同泰寺，以便於開示佛法。曾經與志公禪師相遇，志公禪師說：『這是個大福德之人啊。』所以梁武帝常常認為北方的鸞法師和達法師都是肉身菩薩。住了十二年後，回到兗州。當時侯景正在治理行臺，就在天觀山修建丈六寺，來迎接他。而達法師卻認為身體是痛苦的器皿。
【English Translation】 English version: He would certainly admonish and encourage them. He once had an attendant read a sutra, which said: 'The pure and adorned world of the Eastern Pure Lotus Flower Buddha Land is no different from the Land of Ultimate Bliss of Amitabha Buddha.' Thereupon, he sighed and said: 'Are the pure lands of all Buddhas limited to one direction? People all rush to the West, and no one yearns for the East. With such an attachment, it is difficult to achieve dedication.' Therefore, he vowed to be reborn in the Lotus Flower Buddha Land, diligently practicing morning and evening, vowing not to remain in this world for long. Soon after, he took out his clothing and utensils and bequeathed them to his disciples, each receiving different amounts. The people initially did not know about this. After the Posadha (Uposatha) ceremony, he fell ill and stayed at the home of the benefactor Wang in the north of Ye City. His demeanor and speech were as usual. Those who came to inquire filled the capital. Suddenly, smoke and clouds came from the east, and a strange fragrance filled the courtyard. From within came sounds like chanting, clear and lovely. His feet gradually grew cold, and his mouth still mumbled, reciting without ceasing. Ten days after his death, the fragrance disappeared. The Wang brothers made mourning clothes for him, as if he were a close relative. Qi Monk Da (A monk named Da from the Qi Dynasty) His surname was Li, and he was from Shanggu. His appearance was extraordinary, with a tiger-like head, long ears, and teeth that were more than an inch long. Those who saw him were astonished and amazed. He shaved his head and became a monk at the beginning of his studies, and then began to travel around, in order to observe the grand lectures of Bei Dai. After ascending the platform and receiving the complete precepts for two years, he studied the Vinaya (discipline). At that time, it was still the Wei Dynasty, and Emperor Xiaowen invited him to propagate the Four-Part Vinaya in the temple. His wit and eloquence were praised by the people. Soon after, he went to Luoyang and studied the Treatise on the Ten Stages (Daśabhūmika Sūtra) under the Tripiṭaka master Ratna. After living there for a long time, Ratna passed away. The assembly elected him to restate the meaning of the scriptures, and his voice was loud and clear, resounding through the valleys. Later, he heard that Master Guang had made some discoveries about the Treatise on the Ten Stages, so he followed him and received the Bodhisattva precepts. He had long heard that Emperor Wu of Liang was propagating the Dharma, so he crossed the Yangtze River to pay his respects. Emperor Wu of Liang ordered the consort Yin Jun to introduce him in the Chongyun Hall, and he lectured for seven nights in a row, expounding the subtle and profound Dharma. Emperor Wu of Liang requested to follow him and receive the precepts, becoming his disciple, and still allowed him to lecture in the hall every ten days. Emperor Wu of Liang ordered him to live in Tongtai Temple, so that he could expound the Dharma. He once met Chan Master Zhi Gong, who said: 'This is a person of great merit.' Therefore, Emperor Wu of Liang often thought that Dharma Master Luan and Dharma Master Da of the north were both living Bodhisattvas. After living there for twelve years, he returned to Yanzhou. At that time, Hou Jing was governing the Xingtai, so he built the Zhangliu Temple on Tian Guan Mountain to welcome him. But Dharma Master Da thought that the body was a vessel of suffering.
。莫足維持。遽餌苓斷粒。誓終此報。頃之魏廢帝。詔㒒射高隆之聘至鄴都。併爲中山王授菩薩戒。及齊繼魏統。文宣在位。尤禮重。前後歸崇。凡十度。詔于林慮山黃華嶺下作洪谷寺。又以神武舊廟作定𡨥寺。聽其往來燕處。始達將經營洪谷。虎遮其前不可入。祝曰。茲欲創造。以福幽靈。若許者可避去。虎即去。一日議返鄴未行。夜見黃服而拜跪者。自稱戴山胡曰。王約三谷備供養矣。愿無復還。達謂在山則所利益者寡。在京則所利益者多。貧道觀機而動。幸勿沮也。夜有媼闖戶而饋米糕者曰。弟子山神之偶也。今僧于禮佛之際。而獨遺弟子名。寧非偏乎。得兼唱可矣。達辭其糕。而許之。復為山神讀經月餘。失所畜狗。達聞之曰。此必小道人不謹。而檀越警之。以貽禍於狗也。具問焉。則曰。本讀金光明經。偶誤易以維摩經耳。於是達祝曰。昨雖讀余經。其功德亦屬檀越。未幾而狗出竇中。視其頂有御嚙痕。則知其以虎故。然天保七年六月七日。終於谷寺。壽八十二。大駕奔赴舉哀。六軍號慟。聲震山林。葬谷中立碑巖下。
齊圓通
性溫敏。游鄴都肄。習涅槃于大莊嚴寺。武平四年夏。有客僧因疾投寺中。眾惡之。無肯容者。通觀其識量宏遠。操履端雅。乃延之房。與共處。雖穢污弗恤也。情意
【現代漢語翻譯】 現代漢語譯本：沒有足夠的物資來維持生活，於是他斷絕了穀物，只吃茯苓，發誓要在此了卻此生。不久，魏廢帝下詔，任命㒒射高隆之聘請他到鄴都，併爲中山王授予菩薩戒。等到齊國繼承了魏國的統治，文宣帝在位時，對他尤其禮遇器重，前後歸依崇敬他有十次。文宣帝下詔在林慮山黃華嶺下建造洪谷寺，又將神武帝的舊廟改為定𡨥寺，允許他往來居住。當初曇達想要經營洪谷寺時，有老虎擋在前面，無法進入。曇達祝願說：『我想要在這裡建造寺廟，以造福幽靈。如果允許的話，請避開。』老虎立刻離開了。一天，曇達打算返回鄴都但尚未動身，夜裡見到身穿黃衣的人跪拜，自稱是戴山胡，說：『山王約定三谷都準備好供養了，希望您不要再回去了。』曇達說：『在山裡，我所能利益的人很少；在京城，我所能利益的人很多。貧道會觀察時機而行動，希望您不要阻攔。』夜裡，有老婦人闖入房門，送來米糕，說：『弟子是山神的配偶。如今僧人在禮佛的時候，唯獨遺漏了弟子的名字，難道不是太偏頗了嗎？如果能兼顧唱誦我的名字就好了。』曇達謝絕了米糕，但答應了她的請求。又為山神誦經一個多月。丟失了所養的狗。曇達聽聞后說：『這一定是小道人不謹慎，而被檀越（施主）警示，以致禍及狗。』詳細詢問后，那人說：『本來讀的是《金光明經》，偶爾錯誤地換成了《維摩經》罷了。』於是曇達祝願說：『昨天雖然讀了其他的經，但功德也歸於檀越。』沒過多久，狗從洞中出來，看到它的頭頂有被咬過的痕跡，才知道是因為老虎的緣故。然而，天保七年六月七日，曇達在洪谷寺圓寂，享年八十二歲。皇帝親自前往舉哀，六軍士兵號啕大哭，聲音震動山林。將他安葬在谷中，並在巖石下立碑。 齊圓通 圓通法師性格溫和聰敏，在鄴都的大莊嚴寺學習《涅槃經》。武平四年夏天，有位客僧因為生病來到寺中，眾人都厭惡他，沒有誰肯接納他。圓通法師觀察到這位僧人見識廣博，品行端正，於是邀請他到自己的房間，與他同住，即使他身上污穢也不嫌棄，情意深厚。
【English Translation】 English version: There were insufficient supplies to sustain him, so he ceased eating grains and only consumed fu ling (茯苓, a type of fungus), vowing to end his life there. Soon after, Emperor Fei of the Wei dynasty issued an edict, appointing 㒒射 Gao Longzhi to invite him to Yedu (鄴都, a historical city), and he conferred the Bodhisattva precepts upon the Prince of Zhongshan (中山王). When the Qi dynasty succeeded the Wei, Emperor Wenxuan (文宣帝) held him in especially high regard, revering and honoring him ten times. Emperor Wenxuan ordered the construction of Honggu Temple (洪谷寺) at the foot of Huanghua Ridge (黃華嶺) in Linlu Mountain (林慮山), and converted the old temple of Emperor Shenwu (神武帝) into Ding𡨥 Temple (定𡨥寺), allowing him to reside there freely. Initially, when Tan Da (曇達) intended to manage Honggu Temple, a tiger blocked his path, preventing him from entering. Tan Da prayed, 'I wish to build a temple here to benefit the spirits of the deceased. If you permit it, please move aside.' The tiger immediately left. One day, Tan Da planned to return to Yedu but had not yet departed, he saw a person in yellow robes kneeling and bowing, claiming to be Hu of Dai Mountain (戴山胡), saying, 'The Mountain King has arranged for the three valleys to provide offerings, I hope you will not return.' Tan Da said, 'In the mountains, I can benefit few people; in the capital, I can benefit many. This poor monk will act according to the circumstances, I hope you will not hinder me.' At night, an old woman burst into the room, bringing rice cakes, saying, 'This disciple is the consort of the Mountain God. Now that the monks are performing Buddhist rituals, you have uniquely omitted this disciple's name, is this not too biased? It would be good if you could chant my name as well.' Tan Da declined the rice cakes but agreed to her request. He then recited scriptures for the Mountain God for over a month. The dog he kept was lost. Tan Da heard of this and said, 'This must be due to the carelessness of the junior Daoist, who was warned by the danapati (檀越, a donor), resulting in harm to the dog.' Upon detailed inquiry, the person said, 'Originally, I was reciting the Golden Light Sutra (金光明經), but I accidentally switched it with the Vimalakirti Sutra (維摩經).' Thereupon, Tan Da prayed, 'Although other scriptures were recited yesterday, the merit also belongs to the danapati.' Before long, the dog emerged from a hole, and it was seen that its head had bite marks, indicating that it was due to the tiger. However, on the seventh day of the sixth month of the seventh year of Tianbao (天保), Tan Da passed away at Honggu Temple, at the age of eighty-two. The Emperor personally attended the funeral, and the soldiers of the six armies wailed loudly, their voices shaking the mountains and forests. He was buried in the valley, and a stele was erected under the rock. Qi Yuangtong (齊圓通) The monk Yuangtong (圓通) was gentle and intelligent. He studied the Nirvana Sutra (涅槃經) at the Great Solemn Temple (大莊嚴寺) in Yedu. In the summer of the fourth year of Wuping (武平), a visiting monk came to the temple due to illness. Everyone disliked him, and no one was willing to take him in. Yuangtong observed that this monk had broad knowledge and upright conduct, so he invited him to his room and lived with him, not minding his filth, and showing him deep affection.
日以接狎。間問其所學。曰涅槃。通以其同業。尤自喜。且時摘經中疑義質之。皆為披釋。無小滯。通愈益喜。手為治湯藥。旦夕撫尉無倦色。嘗夜持杯酒飲之曰。此去濕舒氣。服之於律無妨。遂顰眉一咽而止。夏罷客辭去。通曰。今授衣之時逼矣。茲官寺例得衣賜。可須三五日。當有以贈。客固辭。通亦固留而遺之衣。臨別。執通手戒曰。修道不欺暗室。法師昨以酒見餉。非理也。當時不敢遽拒絕者。直恐傷來意爾。今而後。宜斷勿復事。既而又曰。鼓山石窟寺。亦豈會到否。小僧所居寺。正在石窟北五里。當繞澗驛東有一小谷。東出即小寺。所謂竹林是也。茍有緣。幸無惜一過。通曰。重佩箴規。義圖展謝。明年夏。詔以石窟寺僧少。宜撥差莊嚴定國興聖總持等官寺僧百餘人為一番。于石窟坐夏。通時偶與其數。而獨念以為竹林之約。從爾可尋也。每於眾會。詢其寺。眾輒大笑曰。此流俗妄傳耳。勿信。通悉為眾道客之說非妄傳者。眾異之。共赍香華。隨通以往。及升隴阜。見一翁以巾帕額布裈短褐執钁。驅馬墾荒坂。遙見僧。放馬而前曰。何物道人不由路而徑此耶。答曰。石窟僧也。欲往竹林。得無迷所向乎。翁忽怒詬曰。官寺僧誠無足道。去年縱牧畜。啖我田苗。我家兒子以遮護。被擊幾死。今復何面目見我
。竟曳钁逐群僧。於是群僧奔迸走東谷以歸。然獨不逐通。語通曰。放汝入山喂虎。通又東出數里。所過澗水清淺。而林木森茂。循澗而東。聞南嶺上有諷誦聲。通隔林呼問竹林所在。應聲曰。何從來。得非圓通法師乎。通曰是。已僧遽披林出。悲喜交集。略敘間闊。則曰。此不足以款曲。須到小寺可也。稍進數里。有門樹雙闕長廊複道。松竹映蔽。門外馬槽滿盛粟豆。皆黑漆金鋪。首啣環。長百餘尺。列十行。傍多蹄跡。灑掃極嚴潔。僧使通立門左。謂曰。當爲白大和尚。頃之引入講堂。立西軒下。和尚坐大床上。年可七十餘。方環擁童吏五六人。憑按理文書。侍人讚通名字。禮謁。和尚曰。官寺厚供難捨。柰何屈臨。通具述其故。既安置。其僧將通巡房訊敬。至兩房。寶帳瓔珞侈麗。主人夷坐自若。振手語曰。此人何必見遣去。其僧慚。顧通曰。趣向不同。洙沮人意。且就小房訊息。遂盤桓談敘。並具中食。食如世間常味。食訖遍觀影象園池臺閣。通念欲住。因以其意告僧。僧曰。固小僧之心也。但須白大和尚。夜共臥。蚤作偕白和尚。和尚曰。甚知來意。不惜一房。然而既受官請。又欲住此。是兩處掛名矣。律僧不得掛兩處名。今且還去。后待除名官寺來。則相容耳。幸勿恨也。揮其僧送出。悵惋不忍別通。由
是指途西邁。眷眷返顧。始猶門闕在百步外。更逾二里。欻無所睹。凡前日老翁墾荒之處。悉蕪蔓荊榛。狐貍出沒而已。入大乘論曰。尊者賓頭盧羅睺羅等。十六大阿羅漢。散在諸山渚中。余經又曰。九十九億大聲聞眾。皆于佛前取籌。住壽於世。並在三方諸山海中。守護正法。或者通之所遇是也。非歟。
齊道豐
有弟子三人。相與居於相之鼓山。不行分衛。而爐火黃白醫藥以自給。高帝嘗過而問之。應對不思。隨事而當。帝因賜酒並蒸豚。即飲啖。至醉飽無所讓。帝既去。豐召弟子謂曰。為我屏除床下物。及發床。乃見向之蒸豚酒等具在。傳以為異。
時石窟寺有一僧。自以坐禪獲證悟。每至日西。則東望山巔。有丈八金像。其僧私喜。謂靈像獨為己現。他人不能知也。閱兩月餘。夜臥房中。聞枕間語聲曰。天下別無佛。今汝已成道矣。即是佛也。汝當自珍重。佛身切莫輕脫。其僧於是驕慢矜持。視儕輩如草芥。語輒指胸顧眾曰。汝等亦識真佛否。泥龕畫像。其于說法度人之事。既莫施設。皆以為佛而妄加禮敬。汝又焉識真者哉。此墮阿鼻地獄業也。然眸子盡赤。動呼無常。一寺以為狂。舁詣豐所。使治之。豐遽問曰。汝見東山上金佛乎。曰然。又問。汝聞枕間語聲乎。曰然。豐曰。此風動失
【現代漢語翻譯】 現代漢語譯本：
那是途西邁（地名）。依依不捨地回頭看。開始時，寺廟的門樓還在百步之外。再走過兩里多路，忽然什麼都看不見了。所有前些日子老翁開墾的荒地，都長滿了野草和荊棘，只有狐貍出沒罷了。《入大乘論》中說：『尊者賓頭盧（十六阿羅漢之一），羅睺羅（佛陀的兒子）等十六位大阿羅漢，分散在各山各島中。』其他經典又說：『九十九億大聲聞眾，都在佛前求得延壽之籌，住在三方各山海中，守護正法。』或許你所遇到的就是他們吧。不是嗎？
齊道豐
有三個弟子，一起住在相州的鼓山。不靠乞討為生，而是靠冶煉丹藥和行醫來自給自足。高帝曾經路過那裡，問他們問題。他們的回答不假思索，恰如其分。高帝於是賞賜他們酒和蒸豬肉。他們就喝了吃了，直到醉飽，毫不謙讓。高帝離開后，道豐叫弟子們說：『為我清理床下的東西。』打開床，就看見先前賞賜的蒸豬肉和酒等都在那裡。人們都認為這是奇異的事情。
當時石窟寺有一個僧人，自認為通過坐禪獲得了證悟。每到太陽西下，就向東遙望山頂，看到一尊丈八高的金像。這個僧人暗自高興，認為靈像只為自己顯現，別人都不能看見。過了兩個多月，晚上睡在房間里，聽到枕邊有聲音說：『天下沒有別的佛，現在你已經成道了，就是佛了。你應該自己珍重，佛身千萬不要輕易脫離。』這個僧人於是驕傲自滿，看同伴如同草芥。說話總是指著胸口，看著眾人說：『你們也認識真佛嗎？泥塑的佛像，對於說法度人的事情，既不能施行，你們卻都以為是佛而胡亂地禮敬。你們又怎麼認識真正的佛呢？』這是要墮入阿鼻地獄的罪業啊。』然後眼珠通紅，動不動就喊無常。全寺的人都認為他瘋了，抬到道豐那裡，讓他醫治。道豐立刻問他說：『你看見東山上的金佛了嗎？』回答說：『看見了。』又問：『你聽到枕邊的說話聲了嗎？』回答說：『聽到了。』道豐說：『這是風動造成的錯覺。』 English version:
That was Tu Ximai (place name). Reluctantly looking back. Initially, the temple gate was still within a hundred steps. After walking more than two miles, suddenly nothing could be seen. All the wasteland that the old man had cultivated in previous days was overgrown with weeds and thorns, with only foxes appearing and disappearing. The Mahayana-samgraha says: 'Venerable Pindola (one of the Sixteen Arhats), Rahula (Buddha's son), and other sixteen great Arhats are scattered in various mountains and islands.' Other scriptures also say: 'Ninety-nine billion great sravakas obtained longevity tokens before the Buddha, residing in the mountains and seas of the three directions, protecting the dharma.' Perhaps what you encountered were them. Or not?
Qi Daofeng
There were three disciples who lived together on Drum Mountain in Xiangzhou. They did not rely on begging for alms but supported themselves by refining elixirs and practicing medicine. Emperor Gao once passed by and asked them questions. Their answers were unhesitating and appropriate. The Emperor then bestowed wine and steamed pork upon them. They drank and ate until they were drunk and full, without any reservation. After the Emperor left, Daofeng summoned his disciples and said: 'Clear the things under my bed.' Upon opening the bed, they saw the previously bestowed steamed pork and wine were still there. People considered this a strange thing.
At that time, there was a monk in the Shiku Temple who believed he had attained enlightenment through dhyana (meditation). Every day at sunset, he would look eastward towards the mountain peak and see a sixteen-foot-tall golden statue. The monk was secretly pleased, thinking that the spiritual image appeared only for him and that others could not see it. After more than two months, while sleeping in his room at night, he heard a voice beside his pillow saying: 'There is no other Buddha in the world; now you have attained the dao (path) and are the Buddha. You should cherish yourself; do not lightly abandon the Buddha's body.' The monk then became arrogant and conceited, regarding his peers as mere weeds. When speaking, he would always point to his chest, look at the crowd, and say: 'Do you also recognize the true Buddha? Clay statues and painted images cannot preach the dharma or save people, yet you all mistakenly revere them as Buddhas. How can you recognize the true one?' This is the karma of falling into Avici Hell.' Then his eyes turned completely red, and he constantly shouted about impermanence. The entire temple thought he was mad and carried him to Daofeng to be cured. Daofeng immediately asked him: 'Did you see the golden Buddha on the eastern mountain?' He replied: 'Yes.' He asked again: 'Did you hear the voice beside your pillow?' He replied: 'Yes.' Daofeng said: 'This is an illusion caused by the movement of the wind.'
【English Translation】 That was Tu Ximai (place name). Reluctantly looking back. Initially, the temple gate was still within a hundred steps. After walking more than two miles, suddenly nothing could be seen. All the wasteland that the old man had cultivated in previous days was overgrown with weeds and thorns, with only foxes appearing and disappearing. The 'Mahayana-samgraha' says: 'Venerable Pindola (one of the Sixteen Arhats), Rahula (Buddha's son), and other sixteen great Arhats are scattered in various mountains and islands.' Other scriptures also say: 'Ninety-nine billion great sravakas obtained longevity tokens before the Buddha, residing in the mountains and seas of the three directions, protecting the dharma.' Perhaps what you encountered were them. Or not? Qi Daofeng There were three disciples who lived together on Drum Mountain in Xiangzhou. They did not rely on begging for alms but supported themselves by refining elixirs and practicing medicine. Emperor Gao once passed by and asked them questions. Their answers were unhesitating and appropriate. The Emperor then bestowed wine and steamed pork upon them. They drank and ate until they were drunk and full, without any reservation. After the Emperor left, Daofeng summoned his disciples and said: 'Clear the things under my bed.' Upon opening the bed, they saw the previously bestowed steamed pork and wine were still there. People considered this a strange thing. At that time, there was a monk in the Shiku Temple who believed he had attained enlightenment through dhyana (meditation). Every day at sunset, he would look eastward towards the mountain peak and see a sixteen-foot-tall golden statue. The monk was secretly pleased, thinking that the spiritual image appeared only for him and that others could not see it. After more than two months, while sleeping in his room at night, he heard a voice beside his pillow saying: 'There is no other Buddha in the world; now you have attained the dao (path) and are the Buddha. You should cherish yourself; do not lightly abandon the Buddha's body.' The monk then became arrogant and conceited, regarding his peers as mere weeds. When speaking, he would always point to his chest, look at the crowd, and say: 'Do you also recognize the true Buddha? Clay statues and painted images cannot preach the dharma or save people, yet you all mistakenly revere them as Buddhas. How can you recognize the true one?' This is the karma of falling into Avici Hell.' Then his eyes turned completely red, and he constantly shouted about impermanence. The entire temple thought he was mad and carried him to Daofeng to be cured. Daofeng immediately asked him: 'Did you see the golden Buddha on the eastern mountain?' He replied: 'Yes.' He asked again: 'Did you hear the voice beside your pillow?' He replied: 'Yes.' Daofeng said: 'This is an illusion caused by the movement of the wind.'
心耳。不早療。且難制。因針三處良已。及豐將終。指示其弟子灶旁地曰。吾久勞汝谷汲。今報汝以此。正可用之無竭也。隨於其地去一方石。而玄泉澄映。雖歷旱潦。不盈涸。至今存。
齊慧寶
性強記。誦經能習復二百餘卷。武平三年。自並將如鄴。達艾陵失道。誤入亂山中。暮求托宿地。遙望巖下一室。似有人居者。就之則寂然。寶倦坐室前石上。仰見松枝。懸磬去地丈餘。心固已異之。夜二更有草衣僧。自外至。托曰。是中何致俗氣。寶遽前設敬。具述來故。頃之問寶。今何國何姓。曰齊國姓高氏。寶遂問。尊師居此復久近耶。曰後漢時來。問寶業何經。寶方恃己之博語頗矜酬。其僧曰。修行之人不應若此。君亦樂聞何經。當爲誦之。曰樂聞華嚴。僧誦之。聲韻諧暢圓亮。誠非世間所可得者。須臾部卷即徹。余誦皆然。寶驚歎以為莫及。其僧曰。汝是有作心。我是無作心。夫忘懷於物者。物固弗能礙也。寶寤識其神聖。乞依之住。其僧曰。汝既以利養至。而又奚能安於寂寞哉。且汝情累未遣。雖住無益也。逮旦乃別去。
齊僧云
善辭辯。素明大小乘經論。住鄴之寶明寺。每夏半月。必說戒。此僧之常規也。間一歲。云忽白眾曰。夫戒本者。出家之人。舉能誦之。何至數舉。以煩大
【現代漢語翻譯】 現代漢語譯本：心就像耳朵一樣，如果不及早治療，就難以控制。因此，用針在三個地方治療后就好了。後來豐將要去世時，指著灶旁邊的地對他的弟子說：『我長期勞煩你打水做飯，現在用這個來報答你。這個東西可以取用不盡。』 於是就在那個地方移開一塊方石，就出現了一處清澈明亮的泉水。即使經歷旱澇，泉水也不會乾涸或溢出，至今仍然存在。
齊國的慧寶法師
天性記憶力強，背誦佛經能夠複習二百多卷。武平三年，親自護送佛像前往鄴城，在艾陵迷路，誤入深山中。傍晚想找個地方借宿，遠遠望見山巖下有一間屋子，好像有人居住。走近一看卻寂靜無人。慧寶疲倦地坐在屋前的石頭上，抬頭看見松樹枝上懸掛著磬，離地面一丈多高，心裡覺得奇怪。夜裡二更時分，有個穿著草衣的和尚從外面回來，說道：『這裡怎麼會有世俗之氣？』 慧寶趕緊上前行禮，詳細地說明了來歷。過了一會兒，和尚問慧寶：『現在是什麼朝代，你姓什麼？』 慧寶回答說：『是齊國，姓高。』 慧寶於是問：『尊師您在這裡居住多久了？』 和尚說：『從後漢時就來了。』 問慧寶修習什麼經典。慧寶正因為自己博學而頗為自得，那和尚說：『修行的人不應該這樣。你想聽什麼經典，我可以為你誦讀。』 慧寶說：『想聽《華嚴經》。』 和尚誦讀起來，聲音和諧流暢，圓潤響亮，確實不是世間所能聽到的。一會兒就誦完了整部經卷，誦讀其他的經也是這樣。慧寶驚歎不已，自認為比不上。那和尚說：『你是有為之心，我是無為之心。如果能忘懷于外物，外物自然就不能阻礙你。』 慧寶醒悟到他是神聖之人，請求依附他居住。那和尚說：『你既然因為追求利養而來，又怎麼能安於寂寞呢？況且你的情慾牽累還沒有消除，即使住在這裡也沒有益處。』 到了早晨就告別離去了。
齊國的僧云法師
擅長辯論，一向精通大小乘的經論。住在鄴城的寶明寺。每年夏天半個月，必定講戒。這是僧云法師的常規。隔了一年，僧云忽然對大眾說：『所謂的戒本，出家的人，都能背誦。何必多次講解，來煩勞大家呢？』
【English Translation】 English version: The mind is like the ear; if not treated early, it becomes difficult to control. Therefore, after treating it with needles in three places, it was cured. Later, when Feng was about to die, he pointed to the ground beside the stove and said to his disciple, 'I have long troubled you to fetch water and cook. Now I repay you with this. This can be used inexhaustibly.' Then, he removed a square stone from that place, and a clear and bright spring appeared. Even through droughts and floods, the spring would not dry up or overflow, and it still exists today.
Qi's Huibao (Wise Treasure)
He was naturally gifted with a strong memory, able to review more than two hundred volumes of scriptures. In the third year of Wuping, he personally escorted Buddhist images to Ye (city name), but lost his way in Ailing (place name) and mistakenly entered the deep mountains. In the evening, he sought a place to stay, and from afar he saw a room under a cliff, seemingly inhabited. Upon approaching, it was silent and empty. Huibao sat wearily on a stone in front of the room, and looking up, he saw a chime hanging from a pine branch, more than ten feet above the ground, which he found strange. At the second watch of the night, a monk in grass robes returned from outside, saying, 'Why is there worldly air here?' Huibao quickly stepped forward to pay his respects and explained his situation in detail. After a while, the monk asked Huibao, 'What dynasty is it now, and what is your surname?' Huibao replied, 'It is the Qi dynasty, and my surname is Gao.' Huibao then asked, 'How long have you been living here, venerable master?' The monk said, 'I came here during the Later Han dynasty.' He asked Huibao what scriptures he studied. Huibao, feeling proud of his extensive knowledge, the monk said, 'A practitioner should not be like this. What scripture would you like to hear? I can recite it for you.' Huibao said, 'I would like to hear the Avatamsaka Sutra (Huayan Jing).' The monk recited it, his voice harmonious and fluent, round and bright, truly not something that could be heard in the world. Soon he finished reciting the entire volume, and he recited other scriptures in the same way. Huibao was amazed and considered himself inferior. The monk said, 'You have a mind of action, I have a mind of non-action. If one can forget about external things, external things cannot hinder you.' Huibao realized that he was a divine being and begged to live with him. The monk said, 'Since you have come seeking profit and support, how can you be content with solitude? Moreover, your emotional attachments have not yet been eliminated, so even if you stay here, it will be of no benefit.' At dawn, he bid farewell and left.
Qi's Monk Yun (Cloud)
He was skilled in debate and always well-versed in the scriptures and treatises of both the Mahayana and Hinayana traditions. He resided at Baoming Temple (Precious Brightness Temple) in Ye. Every summer for half a month, he would certainly lecture on the precepts. This was Monk Yun's routine. One year, Monk Yun suddenly said to the assembly, 'The Pratimoksha (戒本, code of monastic discipline), all ordained monks can recite it. Why must it be lectured on repeatedly, troubling everyone?'
眾。自今可令一僧豎義。庶幾後生聞見有所開悟。眾從之無敢抗者。及自恣將升座。失云所在。於是崩騰四出追覓。乃于寺側三里許古冢內得之。遍體流血。如被鋒刃。問其故。答云。有一丈夫。擁三尺大刀。厲色詬云。以為奈何妄變布薩為豎義。欲膾刺其身。遂爾殘破。痛苦難忍。眾舁歸。盡情懺悔。如是十載。不墜彝序。臨終之日。神色罔亂。異香迎之。蓋其懲艾進修之驗焉。
齊僧安
不知何許人。持律嚴謹。禪講優暢。時譽歸之。文宣時。安聚徒王屋山二千許人。講涅槃。始發題。有雌雉來伏座側。若聽狀。食時則出飲啄。晚講伏聽如初。訖三卷不復至。眾怪之。安曰。雉今生人道矣。武平四年。安行頭陀於越州。徑至一家。呼雌雉。有一女出迎。禮拜歡喜。女之父母以為異。邀入設食。安問何以名女為雌雉耶。答以見其初生。發如雉毛故耳。安大笑為述本緣。女聞而涕泣。苦求出家。其父母欣然許之。時女年始十四。為講涅槃。聞即領解。至后三卷。則不能有所通矣。自爾升座開演。遠近赴集。說其宿因。眾亦加勸。
周道妙
一名僧妙。先為冀州人。后徙河東蒲阪。聦慧夙成。持律嚴謹。遍覽群籍。尤長於講說。而性謙抑衝退。喜慍未嘗見於顏面。每下座。必合掌懺悔云。佛意
豈凡夫所能測。今所說者。傳之先師。初非自擅也。望大眾察其是非。佈施歡喜。由是從者云委。俄歸鄉之常念寺。即仁壽寺也。周太祖特加尊敬。大統間。西域獻佛舍利。詔送妙寺供養。因奉以頂戴。曉夜旋仰。如是一年。忽中宵放光滿室。宛轉從窗隙出。騰扇四遠。洞燭天地外。人皆以為失火奔救。既至見金瓶熠煜。莫不讚嘆。妙乃燒香跪啟曰。眾生已睹聖蹟。愿韜秘靈影。反寂皈空。於是光遂宛轉入瓶。爾夜歡呼之聲聞數十里。而寺有一僧。臥房內獨不覺知。雖撼喚之自若也。未幾癘疾。蓋其業障所致云。即今所謂佛骨者。自妙之亡。光無復現矣。然恒業涅槃。其部分文句。臨機約截。每講不同。所以學侶之英傑者。乃所悅服而承襲也。旺化之地。酒肉悉絕。蔥韭遽以上掩之。河表風俗頓變。豈亦教令使然之哉 弟子曇延。見別傳。
周慧瑱
上黨人。住郡之開府。元氏所建寺。獨處一房。業禪懺。建德六年。詔廢教。瑱持經像。遁深山中。群盜謀欲劫之。瑱初不知也。忽見一人長丈餘。美髭貌。紗帽青袍。九環金帶。吉貘皮靴。乘朱鬃白馬。自絕頂竟造瑱前。下馬而挹曰。今夜賊且至。宜急避。瑱顧所居峭絕非人往來地。而適有所值意者。其山靈矣。因曰。茲方佛法殘滅。況于貧道此身哉。茍微
【現代漢語翻譯】 現代漢語譯本：這不是普通人所能理解的。現在我所說的，都是從先師那裡傳承下來的，並非我個人的臆斷。希望各位能夠明辨是非，心生歡喜。因此跟隨我的人如雲般聚集。不久后，我回到家鄉的常念寺，也就是仁壽寺。周太祖特別尊敬這座寺廟。大統年間，西域進獻了佛舍利（佛陀火化后的遺物），皇帝下詔送到妙寺供養。我於是恭敬地頂戴舍利，日夜瞻仰。這樣過了一年，忽然在半夜，舍利放出光芒，照亮了整個房間，光芒從窗戶的縫隙中盤旋而出，照耀四面八方，甚至照亮了天地之外。人們都以為是失火了，紛紛奔來救火。到達后，卻看到金瓶閃閃發光，無不讚嘆。我於是燒香跪拜，說道：『眾生已經看到了聖蹟，希望您能隱藏起神秘的光影，迴歸寂靜的空性。』於是光芒就盤旋著進入了瓶中。當晚歡呼的聲音傳了幾十里。而寺里有一個僧人，在臥房內獨自一人沒有察覺到這件事，即使搖晃呼喚他也沒有反應。不久之後，他得了麻風病。這大概是他的業障所致吧。這就是現在所說的佛骨（佛舍利）。自從我圓寂之後，光芒就沒有再出現過了。然而恒業法師講解《涅槃經》時，會根據具體情況刪減部分文句，每次講解都有所不同。所以那些學侶中的英才，都非常信服並繼承了他的做法。在旺法師教化的地方，酒肉都被禁止，蔥和韭菜也被泥土掩蓋起來。河東地區的風俗習慣一下子改變了。這難道不是教令的力量嗎？弟子曇延，見於其他傳記。 周慧瑱（人名）： 上黨人。住在郡里的開府寺，是元氏所建造的寺廟。他獨自住在房間里，專修禪定和懺悔。建德六年，皇帝下詔廢除佛教。慧瑱拿著經書和佛像，逃到深山中。一群盜賊想要搶劫他，慧瑱一開始並不知道。忽然看到一個人，身高一丈多，有著美麗的鬍鬚，戴著紗帽，穿著青色的袍子，繫著九環金帶，穿著吉貘皮靴，騎著一匹紅鬃白馬，從山頂一直來到慧瑱面前。下馬作揖說道：『今晚有盜賊要來，您應該趕快躲避。』慧瑱看看自己所居住的地方，非常陡峭險峻，不是人能來的地方，而現在卻遇到了這個人，心想這大概是山神吧。於是說道：『現在佛法衰敗，何況我這個貧道之身呢？如果稍微
【English Translation】 English version: This is not something that ordinary people can comprehend. What I am saying now is passed down from my former teachers, and is not my own speculation. I hope that everyone can discern right from wrong and generate joy. Therefore, those who follow me gather like clouds. Soon after, I returned to Changnian Temple in my hometown, which is also known as Renshou Temple. Emperor Taizu of the Zhou Dynasty especially respected this temple. During the Datong era, the Western Regions presented Buddha's relics (remains after the Buddha's cremation), and the emperor issued an edict to send them to Miao Temple for offering. Thereupon, I respectfully placed the relics on my head and gazed at them day and night. After a year, suddenly in the middle of the night, the relics emitted light, illuminating the entire room. The light swirled out from the cracks in the window, shining in all directions, even illuminating beyond heaven and earth. People thought it was a fire and rushed to put it out. Upon arriving, they saw the golden vase shining brightly, and everyone praised it. Thereupon, I burned incense and knelt down, saying: 'Sentient beings have already witnessed the sacred跡, I hope you can conceal the mysterious light and shadow, and return to the stillness of emptiness.' Then the light swirled into the vase. That night, the sound of cheering was heard for dozens of miles. But there was a monk in the temple, alone in his room, who did not notice this, and even shaking and calling him did not elicit a response. Soon after, he contracted leprosy. This was probably due to his karmic obstacles. These are what are now called Buddha's bones (Buddha's relics). Since my passing, the light has never reappeared. However, when Dharma Master Hengye lectured on the Nirvana Sutra, he would selectively omit certain sentences according to the specific circumstances, so each lecture was different. Therefore, the outstanding talents among the students were very convinced and inherited his practice. In the area where Dharma Master Wang taught, meat and alcohol were forbidden, and onions and chives were covered with soil. The customs of the Hedong region changed suddenly. Isn't this due to the power of the teachings? Disciple Tanyan, see other biographies. Zhou Huitian (person's name): A native of Shangdang. He lived in Kaifu Temple in the prefecture, which was built by the Yuan family. He lived alone in a room, specializing in Chan meditation and repentance. In the sixth year of the Jian'de era, the emperor issued an edict to abolish Buddhism. Huitian took the scriptures and Buddha images and fled into the deep mountains. A group of thieves planned to rob him, but Huitian did not know it at first. Suddenly, he saw a person more than ten feet tall, with a beautiful beard, wearing a gauze hat, a blue robe, a nine-ring gold belt, and Jimu leather boots, riding a red-maned white horse, coming from the top of the mountain to Huitian. He dismounted and bowed, saying: 'Tonight thieves will come, you should quickly hide.' Huitian looked at the place where he lived, which was very steep and dangerous, not a place where people could come, but now he had encountered this person, thinking that this was probably the mountain spirit. So he said: 'Now the Buddha-dharma is declining, let alone my poor self? If slightly
檀越疵庥。有死而已。雖欲避賊。其將奚之乎。其人曰。師既以誠告。弟子敢不聽。幸覆住此無他也。遂隱去。是夜大雪深丈許。異日賊謀猶未已。山下諸村夢其神遍告曰。賊劫瑱師必救。於是相戒語。各備器仗入山。正遇賊於途。眾奮擊。賊乃散走。自爾瑱恒憑之。以進所業。
後梁道穆
生鬆滋。性愛泉石。入荊州神山以隱。而忽迅雷烈風。發石㧞木。蛇虎縱橫左右。穆殊泰然不少懼懾。而禪定者。七日間。嘗發高眺遠。見其地。東依浚壑。西俯深流。慨然有終焉志。於是山神現形。自稱田伯玉以謝過。且請受戒法。自爾里社絕葷膻之祭。旱澇應雨晹之禱矣。居之三十年。而賓友之過從者。無遠弗屆。沙門則僧展僧安。高士則劉虬車綴。湘東王繹。欽其德素。建臺立碑。以著游契。簡文作頌。以敘其風度。而碑于絕頂。晚陟曾巔而後逝。則其志之終始不變如此。壽七十。
隋曇詢
出弘農華陰楊氏。后遷河東。年二十二。游白鹿山北之霖落泉寺。樂其靜邃。遂依曇準禪師而剃染焉。既受具。習誦法華。時僧稠禪師。方領徒蒼谷。路極修阻。詢念欲展禮。則抵冒荊棘。披跨沙礫。拔緣登陟。不由蹊徑。直望其地。以為行表。往來質問。志存正觀。雖困艱難。不愆進業。每云與其失道而幸通
【現代漢語翻譯】 現代漢語譯本 檀越（dànyuè，施主）責備我，我只有一死而已。即使想要躲避賊人，又能到哪裡去呢？』那人說：『師父既然誠懇地告訴我，弟子怎敢不聽從。希望師父還是住在這裡，不要去別的地方。』於是就隱身離開了。當晚大雪，積雪深達一丈多。後來，賊人的陰謀仍然沒有停止。山下的各個村莊的人夢見神靈普遍告知他們說：『賊人要搶劫瑱（tián）師，我一定要救他。』於是互相告誡，各自準備武器，進入山中。正好在路上遇到賊人，眾人奮力攻擊，賊人就四散逃走了。從此以後，瑱（tián）總是依靠他們，來精進他的事業。
後梁道穆（Dàomù）
生於鬆滋。喜歡泉水和石頭。進入荊州神山隱居。忽然迅雷和狂風大作，掀翻石頭，拔起樹木，蛇和老虎縱橫在左右。道穆（Dàomù）卻非常泰然，沒有絲毫的恐懼。在禪定的時候，七天之中，曾經登上高處眺望遠方，看到這塊地方，東邊靠近深溝，西邊俯瞰深流，感慨地有了在此終老的志向。於是山神顯現身形，自稱田伯玉（Tián Bóyù）來謝罪，並且請求受戒。從此以後，當地的鄉村社群不再用葷腥祭祀，乾旱或水澇時祈求下雨或天晴都能應驗。道穆（Dàomù）在此居住三十年，來往的賓客朋友，沒有遠近不到的。沙門有僧展（Sēng Zhǎn）、僧安（Sēng Ān），高士有劉虬（Liú Qiú）、車綴（Chē Zhuì）。湘東王繹（Xiāngdōng Wáng Yì）欽佩他的德行，建造亭臺，樹立碑石，來記載遊覽的契約。簡文（Jiǎnwén）作頌，來敘述他的風度。碑石立在絕頂之上。道穆（Dàomù）晚年登上山頂後去世，他的志向始終沒有改變。享年七十歲。
隋曇詢（Tán Xún）
出自弘農華陰楊氏。後來遷居河東。二十二歲時，遊覽白鹿山北邊的霖落泉寺，喜歡那裡的清靜幽深，於是依止曇準（Tán Zhǔn）禪師剃度出家。受具足戒后，學習誦讀《法華經》。當時僧稠（Sēng Chóu）禪師，正在帶領弟子在蒼谷，道路非常險峻難行。曇詢（Tán Xún）想到要前往禮拜，就要冒著荊棘，跨過沙礫，攀登跋涉，不走小路，直接望向那個地方，作為自己修行的榜樣。往來請教，心志在於正確的觀想。雖然困於艱難，也不耽誤精進修業。常常說『與其因為失去正道而僥倖通過』
【English Translation】 English version 『The benefactor (dànyuè) blames me, I can only die. Even if I want to avoid the bandits, where can I go?』 The man said, 『Since the master has sincerely told me, how dare the disciple disobey. I hope the master will stay here and not go anywhere else.』 Then he disappeared. That night, it snowed heavily, and the snow was more than ten feet deep. Later, the bandits' conspiracy still did not stop. The people in the villages at the foot of the mountain dreamed that the gods universally told them: 『The bandits are going to rob Master Zhen (tián), I must save him.』 So they warned each other, prepared weapons, and entered the mountain. They met the bandits on the way, and everyone fought hard, and the bandits fled in all directions. From then on, Zhen (tián) always relied on them to improve his career.
Dao Mu (Dàomù) of the Later Liang Dynasty
He was born in Songzi. He liked springs and rocks. He entered Shenshan Mountain in Jingzhou to live in seclusion. Suddenly, there was a violent thunder and strong wind, overturning rocks, uprooting trees, and snakes and tigers running rampant around. Dao Mu (Dàomù) was very calm and not afraid at all. During meditation, for seven days, he once climbed to a high place to look into the distance, and saw this place, bordering deep ditches in the east and overlooking deep streams in the west. He sighed and had the ambition to spend his old age here. Then the mountain god appeared, calling himself Tian Boyu (Tián Bóyù) to apologize, and asked to be ordained. From then on, the local rural communities no longer used meat sacrifices, and prayers for rain or sunny days during droughts or floods were answered. Dao Mu (Dàomù) lived here for thirty years, and there was no distance that friends and guests did not reach. The monks included Seng Zhan (Sēng Zhǎn) and Seng An (Sēng Ān), and the high-ranking scholars included Liu Qiu (Liú Qiú) and Che Zhui (Chē Zhuì). King Yi of Xiangdong (Xiāngdōng Wáng Yì) admired his virtue and built pavilions and erected steles to record the contract of the tour. Jianwen (Jiǎnwén) wrote a eulogy to describe his demeanor. The stele was erected on the top of the mountain. Dao Mu (Dàomù) passed away after climbing to the top of the mountain in his later years, and his ambition remained unchanged from beginning to end. He lived to be seventy years old.
Tan Xun (Tán Xún) of the Sui Dynasty
He came from the Yang family of Huayin, Hongnong. Later, he moved to Hedong. At the age of twenty-two, he visited the Linluo Spring Temple in the north of Bailu Mountain. He liked the quiet and secludedness there, so he followed Zen Master Tan Zhun (Tán Zhǔn) to be ordained as a monk. After receiving the full precepts, he studied and recited the Lotus Sutra. At that time, Zen Master Seng Chou (Sēng Chóu) was leading his disciples in Canggu, and the road was very steep and difficult to travel. Tan Xun (Tán Xún) thought that if he wanted to pay homage, he would have to brave thorns, cross gravel, climb and wade, and not take shortcuts, but look directly at that place as an example for his practice. He went back and forth to ask questions, and his ambition was to have correct contemplation. Although he was troubled by difficulties, he did not delay his diligent studies. He often said, 『Rather than being lucky enough to pass through by losing the right path』
。寧若合道而窮耳。俄復徙居鹿土谷。泉枯重溢。鹿麋馴擾。學者相慶。或盜畦蔬而遭群蜂所螫者。一身腫痛垂死。詢為治之。獲瘳。嘗獨行值二虎鬥。詢以錫杖分而翳之曰。同居林藪。計無大乖。幸各散去。一日有致禮於前者曰。某趙人也。頃因病死。而閻王謂以罪當就獄。賴曇詢禪師請命。故爾放還。且某于禪師。素昧平生。而過蒙恩澤如此。敢不拜謝。詢嘗一定七日。虎穴于房弗恤也。以故庭蕪徑穢。鳥獸與俱。而聲光所被。河朔悅服。杖䇿裹糧。戶屨滿矣。開皇間。詔儀同三司元壽以璽書。致誠敬送香供。十九年卒于柏尖山寺。壽八十五。夏五十五。初示疾。感神光香氣之異。有飛禽白頸赤身。繞院哀唳。漸近堂陛。至於幾席。狎附人物無所畏。及瞑即悲叫苦甚。血沸眼中。旋轉空虛。投地而逝。云昏霧慘。林澗摧塞。山中衰相不可殫記。弟子靜林等。以唐武德五年十二月。阇維。遺質建塔立碑。沙門明則述銘。
隋洪獻
鄴人。素稟律檢。住相州之大慈寺。蚤年以聽涉之勞。遂雙瞽。動須扶導。人亦厭之。以故常處一房。旦夕禮誦不輟。開皇十四年。忽空中有聲。其語自稱般若檀越。來從受戒。自爾數與談話。如世常態。僧綱禪師。素于獻為同房。一日綱上堂中食。般若以衣一幞嚫獻云。勞陳
【現代漢語翻譯】 現代漢語譯本：寧可符合正道而貧困。不久后，曇詢又遷居到鹿土谷。那裡泉水乾涸后又重新涌出，鹿和麋鹿都馴服地靠近，學者們互相慶賀。有人偷盜菜園裡的蔬菜，卻被一群蜜蜂蜇傷，全身腫痛，瀕臨死亡。曇詢詢問情況后為他治療，使其痊癒。曇詢曾獨自行走時遇到兩隻老虎搏鬥，他用錫杖分開它們，並勸說道：『我們同住在山林中，應該沒有什麼大的衝突，希望各自散去。』一天，有個人向曇詢行禮，說道：『我是趙地人。不久前因病去世，閻王說我罪當入獄，幸虧曇詢禪師的緣故，才被放還。而且我與禪師素不相識，卻蒙受如此恩澤，怎敢不拜謝。』曇詢曾在一個虎穴中禪定七日，毫不顧慮。因此庭院荒蕪，小路被雜草覆蓋，鳥獸與他共處。他的聲名和德行所及之處，河北一帶的人都心悅誠服，拄著枴杖，帶著乾糧，來拜訪的人絡繹不絕。開皇年間，隋文帝詔令儀同三司元壽用蓋有玉璽的詔書，以至誠之心敬送香和供品。開皇十九年，曇詢在柏尖山寺圓寂，享年八十五歲，僧臘五十五年。起初他感到身體不適，感受到神光和香氣的奇異。有飛禽，白頸紅身，繞著寺院哀鳴，漸漸靠近殿堂臺階，甚至到幾案旁邊，親近人而不畏懼。等到曇詢圓寂時，它們悲叫得非常悽慘，眼中流出血，在空中旋轉，然後墜地而死。當時天色昏暗，霧氣慘淡，山林澗谷都像是被摧毀了一樣，山中的衰敗景象無法一一記述。弟子靜林等人在唐武德五年十二月，為曇詢舉行荼毗儀式，將遺骨建塔立碑，沙門明則撰寫銘文。 隋朝的洪獻，是鄴地人，一向遵守戒律。住在相州的大慈寺。早年因為聽經涉獵過度勞累，導致雙目失明，行動需要人扶助，人們也因此厭煩他。因此他常常獨自待在一個房間里，早晚不停地禮拜誦經。開皇十四年，忽然空中傳來聲音，那聲音自稱是般若檀越（護法），前來向洪獻受戒。從此以後，多次與洪獻談話，就像世間的常人一樣。僧綱禪師，一向與洪獻同住一個房間。一天，僧綱禪師在堂中用齋，般若用一件衣服贈送給洪獻，說道：『勞煩您陳述。』
【English Translation】 English version: It is better to be poor while conforming to the right path. Soon after, Tanxun moved to Lutugu (Deer Earth Valley). The spring there dried up and then overflowed again, deer and elk approached tamely, and scholars congratulated each other. Someone stole vegetables from the garden and was stung by a swarm of bees, his whole body swollen and in pain, on the verge of death. Tanxun inquired about the situation and treated him, causing him to recover. Tanxun once encountered two tigers fighting while walking alone, he separated them with his tin staff and advised them, saying: 'We live together in the forest, there should be no major conflicts, I hope you each disperse.' One day, a person bowed to Tanxun and said: 'I am a person from Zhao. I died of illness not long ago, and Yama (King of Hell) said that I should go to prison for my sins, but thanks to the Chan Master Tanxun, I was released. Moreover, I have never met the Chan Master before, but I have received such great kindness, how dare I not thank you.' Tanxun once meditated in a tiger's den for seven days, without any concern. Therefore, the courtyard was desolate, the path was covered with weeds, and birds and beasts lived with him. Wherever his reputation and virtue reached, the people of Hebei were sincerely convinced, leaning on crutches and carrying dry food, the people who came to visit were endless. During the Kaihuang era, Emperor Wen of Sui ordered Yitong Sansi (a high-ranking official title) Yuan Shou to respectfully send incense and offerings with a decree sealed with the imperial seal. In the nineteenth year of Kaihuang, Tanxun passed away at Baijianshan Temple (Cypress Peak Mountain Temple), at the age of eighty-five, with fifty-five years as a monk. At first, he felt unwell and sensed the strangeness of divine light and fragrance. There were flying birds, white-necked and red-bodied, circling the temple and wailing sadly, gradually approaching the steps of the hall, even to the tables, approaching people without fear. When Tanxun passed away, they cried very sadly, blood flowed from their eyes, they spun in the air, and then fell to the ground and died. At that time, the sky was dark, the fog was bleak, and the forests and valleys seemed to be destroyed, the desolate scenes in the mountains cannot be fully recorded. Disciples Jinglin and others held a cremation ceremony for Tanxun in December of the fifth year of the Tang Wude era, built a pagoda and erected a stele for the remains, and the Shamen (Buddhist monk) Mingze wrote the inscription. Hong Xian of the Sui Dynasty, was a native of Ye, and always adhered to the precepts. He lived in the Daci Temple (Great Compassion Temple) in Xiangzhou. In his early years, he became blind due to excessive labor in listening to and studying the scriptures, and needed help to move around, which made people annoyed with him. Therefore, he often stayed alone in a room, reciting scriptures and prostrating day and night without ceasing. In the fourteenth year of Kaihuang, suddenly a voice came from the air, the voice claimed to be Prajna Danapati (Prajna Benefactor), and came to receive precepts from Hong Xian. From then on, he talked with Hong Xian many times, just like ordinary people in the world. The Sangha Master (monk administrator) Chan Shi, had always lived in the same room with Hong Xian. One day, the Sangha Master Chan Shi was having a meal in the hall, Prajna presented a piece of clothing to Hong Xian, saying: 'I trouble you to state.'
法事。為益不少。必受之。已而綱還怪失衣幞。遍寺搜之。乃具得於獻之篋中。獻殊愧為索言般若所嚫。綱終莫之信。俄而綱之房內狼藉。奩匱顛倒。衽席竿扇稱尺摧折棄擲。空中詬綱曰。汝平生未嘗供養三寶。今姑小警。后當大禍汝在。獻雖瞽。然共般若語歷歷如睹。嘗謂獻曰。我伴侶極多。皆在紫陌河上。茲相隨者僅三十人。可今寺家設食。食訖且於空中夸美其飲食以謝。又以綱不設齋。會欲禍綱。綱不得已乃營辦如法。空中報曰。既能爾。吾助汝喜。仍以兩縑遺獻。使一以施大眾。一以酬綱。而獻賴之以益進所業云。后竟卒于寺。
隋法慶
住京師西北凝觀寺。開皇三年。于寺造丈六夾纻立釋迦像。未加漆布。而慶卒。是日寶昌寺僧大智亦卒。更三日而蘇曰。初則飄然若乘風。而行可百里許。稍見宮殿華綺。如王者居。有一人袞冕而坐。左右儀仗嚴肅。頃之忽慶來。貌殊憂。又頃之像至。謂坐者曰。慶造我未了。何遽死。坐者趨下殿拜。呼左右。問曰。慶合死未。答曰。命未盡而食盡耳。坐者曰。如此則給荷葉以終其壽命。遂失像及慶所在。於是寶昌。即使人馳視凝觀。而所言皆驗。自是慶解齋。進荷葉六枚。中食八枚。其法先以熱水沃令軟濕。而後啖。且戮力殫志。以成其像。而懺禮終身焉。
隋慧云
范陽人。年十二。出家聽學。遊歷罔怠。至十八歸省。時乘一驢。駿快可愛。其季父規欲得之。及云過止父家。父將殺之以取其驢。方捉刀。見黃衣人于東墻下。揚拳叱曰。此蓋流通大士也。不宜見害。父懼歸以告其妻。妻曰。君眼華耳。那有此。父又往。則見向之黃衣人于西墻下。連叱云。勿殺勿殺。殺則禍交及矣。云且過其女兄家。父詭曰。道路險絕。愿護送也。於是持刀隨云。后狙斫云。忽其女兄之倩傍立。父亟愧謝。開皇中。教法隆盛。而云尤以經論該贍。名東夏間。領徒五百。抵鄉里候季父。季父夫妻追悔。因奉十縑求懺罪。云由是始知之。然終亦未嘗憾顧。每舉其事以戒門人曰。物之美者。豈徒累已。亦以累人念哉。后不知所終。
隋慧恭
益州成都周氏子。出家。尤與同寺慧遠相諧契。周武廢教。遠遊關輔。恭詣荊揚。以務聽采。如是別去三十餘載。及遠講授鄉里。而恭亦至自江南。久違暫晤。其樂可勝道哉。於是遠抵暮達旦。言其所得。恭竟嘿然無所語。遠因固詰。恭謝曰。性識昏昧。誠莫知所開解也。遠曰。獨不能誦一部經乎。恭不得已。遽曰。但誦得觀音經一卷而已。遠怒詬曰。觀音經小兒輩所誦者。仁何自辱哉。且仁以幼年行道。誓登果位。顧令誦經僅指許
【現代漢語翻譯】 現代漢語譯本 隋朝的慧云法師 是范陽人。十二歲時出家學習佛法，四處遊歷從不懈怠。到了十八歲回家探親。當時騎著一頭驢，那驢跑得很快，非常可愛。他的叔父想得到這頭驢。等到慧云經過他叔父家時，他父親打算殺了這頭驢來奪取它。正當拿著刀的時候，看見一個穿著黃衣服的人在東墻下，揚起拳頭呵斥道：『這大概是流通大士（菩薩的別稱）啊，不應該加害他！』他父親害怕地回家告訴了他的妻子。妻子說：『你眼花了罷了，哪有這種事。』他父親又去了，就看見先前那個穿黃衣服的人在西墻下，連續呵斥道：『不要殺！不要殺！殺了就會禍及自身！』慧云將要經過他姐姐家，他父親欺騙他說：『道路險峻，我願意護送你。』於是拿著刀跟隨著慧云，後來想襲擊慧云，忽然他的姐姐的婢女站在旁邊，他父親非常慚愧地道歉。開皇年間，佛教興盛，而慧云尤其以精通經論聞名于東夏（中國），帶領著五百個弟子。他回到家鄉拜訪叔父，叔父和嬸嬸追悔莫及，於是奉上十匹絹來請求懺悔。慧云由此才知道這件事。然而最終也未曾怨恨過他們。每次舉這件事來告誡門人說：『美好的東西，難道僅僅是連累自己嗎？也會連累別人啊！』後來不知道他最終在哪裡去世。 隋朝的慧恭法師 是益州成都周家的兒子。出家后，尤其與同寺的慧遠法師相處融洽。周武帝廢除佛教，慧遠遊歷關中和關輔地區，慧恭前往荊州和揚州，以求聽取和蒐集佛法。就這樣分別了三十多年。等到慧遠在家鄉講授佛法時，慧恭也從江南趕來。久別重逢，他們的快樂真是難以言說啊！於是慧遠從傍晚到天亮，講述他所學到的佛法。慧恭卻始終沉默不語。慧遠因此再三追問。慧恭謝罪說：『我的天性愚昧遲鈍，實在不知道該如何理解和開解。』慧遠說：『難道你連一部經都不能背誦嗎？』慧恭不得已，就說：『只是背誦了《觀音經》一卷而已。』慧遠憤怒地責罵道：『《觀音經》是小孩子背誦的，你為何要自取其辱呢？況且你從小就修行佛道，發誓要證得果位，難道背誦的經文僅僅只有這些嗎？』
【English Translation】 English version Sui Dynasty, Huiyun (name of a monk) Was a native of Fanyang (place name). At the age of twelve, he left home to study Buddhism, traveling extensively without懈怠 (xie dai: being lazy). At the age of eighteen, he returned home to visit his family. At that time, he was riding a donkey, which was fast and lovely. His uncle planned to obtain the donkey. When Huiyun passed by his uncle's house, his father planned to kill the donkey to seize it. Just as he was holding the knife, he saw a person in yellow clothes under the east wall, raising his fist and scolding: 'This is probably the Great Bodhisattva of Circulation (another name for Bodhisattva), he should not be harmed!' His father was frightened and went home to tell his wife. His wife said: 'You are just seeing things, how could there be such a thing.' His father went again, and saw the person in yellow clothes under the west wall, repeatedly scolding: 'Do not kill! Do not kill! Killing will bring disaster!' Huiyun was about to pass by his elder sister's house, his father deceived him, saying: 'The road is dangerous, I am willing to escort you.' So he followed Huiyun with a knife, later wanting to attack Huiyun, suddenly his elder sister's maid stood beside him, his father apologized with great shame. During the Kaihuang era (era name), Buddhism flourished, and Huiyun was especially famous in Dongxia (China) for his mastery of scriptures and treatises, leading five hundred disciples. He returned to his hometown to visit his uncle, his uncle and aunt regretted it very much, so they offered ten bolts of silk to ask for repentance. Huiyun knew about this from then on. However, he never resented them in the end. Every time he cited this matter to warn his disciples, he said: 'Beautiful things, are they only a burden to oneself? They are also a burden to others!' Later, it is not known where he eventually died. Sui Dynasty, Huigong (name of a monk) Was the son of the Zhou family of Chengdu (place name), Yizhou (place name). After leaving home, he especially got along well with the monk Huiyuan (name of a monk) in the same temple. Emperor Wu of the Zhou Dynasty abolished Buddhism, Huiyuan traveled to Guanzhong (place name) and Guanfu (place name), Huigong went to Jingzhou (place name) and Yangzhou (place name), in order to listen and collect Buddhist teachings. They had been separated for more than thirty years. When Huiyuan lectured on Buddhism in his hometown, Huigong also came from Jiangnan (place name). After a long separation, their joy was indescribable! So Huiyuan talked about what he had learned from dusk to dawn. Huigong remained silent. Huiyuan therefore repeatedly questioned him. Huigong apologized and said: 'My nature is dull and ignorant, I really don't know how to understand and explain.' Huiyuan said: 'Can't you even recite a scripture?' Huigong had no choice but to say: 'I only recite one volume of the Guanyin Sutra (name of a sutra).' Huiyuan angrily scolded: 'The Guanyin Sutra is recited by children, why do you humiliate yourself? Moreover, you have been practicing Buddhism since childhood, vowing to attain enlightenment, do you only recite this much scripture?'
大。其怠惰如此。既非三益。請絕交。恭曰。經卷雖小。佛口所宣。遵敬者得福。輕慢者得罪。仰愿法師為息嗔心。屈聽一遍。然後分袂。不亦可乎。遠笑曰。吾于阿毗曇迦延俱舍地持成實毗婆沙攝大乘等論。並粗精習。如觀音經。蓋法華普門品也。吾已講之百過矣。仁茲所誦。豈有異乎。誠不願聞也。欲掉首去。恭再三強之。稍復肯住。恭因結壇于庭中。置座于壇上。繞壇數匝。頂禮升座。遠則據胡牀。偃蹇其側。恭始唱題。即覺香氣氤氳。逮入文。天樂上作。四華繽紛而墜。經畢下座。自作解座梵畢。而華樂亦俱歇矣。遠矍然驚起拜伏。涕泣謝罪曰。慧遠臭穢死屍。敢行天日之下。乞小留賜誨。恭曰。非恭所能。諸佛力也。遂長揖而逝。
隋道幽
出家住代州耆阇寺。通習經論。仁壽中。講婆伽波若經並論于本寺。眾之聽者百餘人。偶日午。坐繩床上。瞑目見一人。偉特異常。自云我釋提桓因也。茲來無他。正以相屈。為諸天講經。幽聞之。情獨悵然不樂於死。因辭曰。方造佛堂。事有未易赴者。既覺為侍者如法師言之。如曰。此固世間罕遇事也。夫人終一死耳。欲生天道。豈可得乎。今幸而天帝見召。且獲開通法利以濟益之。其功德大矣。佛堂又何足言哉。幽心以為然。久之。復夢如前。而幽遂許
【現代漢語翻譯】 現代漢語譯本： 大安法師如此怠惰，既然對三益（指三種利益：現世利益、來世利益、究竟涅槃利益）沒有幫助，請與他絕交。慧恭說：『經卷雖然篇幅短小，但卻是佛親口宣說的教義，遵從恭敬的人能得到福報，輕慢褻瀆的人會遭受罪過。希望法師您能平息嗔怒之心，屈尊聽一遍，然後再分道揚鑣，不也很好嗎？』 慧遠笑著說：『我對於《阿毗曇》、《迦延》、《俱舍》、《地持》、《成實》、《毗婆沙》、《攝大乘》等論典，都已粗略或精細地研習過。至於《觀音經》，也就是《法華經·普門品》，我已經講解過上百遍了。你現在所誦讀的，難道會有什麼不同嗎？我實在不願意聽。』說完就要掉頭離去。慧恭再三懇請挽留，慧遠才勉強答應留下。慧恭於是在庭院中結壇，在壇上設定座位，繞壇數圈，頂禮后登上座位。慧遠則靠在胡牀上，姿態傲慢。慧恭剛開始唱誦經題，就感覺到香氣瀰漫，等到進入經文內容時，天樂在空中奏響，四種天花繽紛飄落。誦經完畢后，慧恭走下座位，自己唸誦瞭解座的梵唄，天花和天樂也同時停止。 慧遠驚愕地起身，拜倒在地，涕淚橫流地謝罪說：『慧遠我身帶臭穢，如同行屍走肉，竟然敢在光天化日之下如此傲慢。懇請您稍作停留，賜予教誨。』慧恭說：『這不是我所能做到的，是諸佛的力量啊。』於是長揖而去。
隋朝 道幽 道幽出家后住在代州（今山西代縣）的耆阇寺。通曉並研習經論。仁壽年間，在本寺講授《婆伽波若經》及相關論典，聽眾有一百多人。一天中午，他坐在繩床上，閉目養神，看到一個人，身材高大魁梧，相貌非凡，自稱是釋提桓因（帝釋天）。他說：『我這次來沒有別的事情，正是想請您屈尊，為諸天講經。』道幽聽了，心中感到惆悵，並不樂於死去。於是推辭說：『我正在建造佛堂，事情還沒有完成，不方便前往。』醒來后，他把這件事告訴了侍者如法師。如法師說：『這確實是世間罕見的事情啊！人終究會有一死。想要往生天道，哪裡能夠輕易得到呢？現在有幸天帝親自召請，而且還能開通法益，用來濟度眾生，這功德太大了！佛堂又算得了什麼呢？』道幽心裡覺得有道理。過了很久，他又做了和上次一樣的夢，於是道幽答應了天帝的請求。
【English Translation】 English version: 'Da'an is so indolent. Since he is not beneficial to the three advantages (referring to the three kinds of benefits: present life benefits, future life benefits, and ultimate Nirvana benefits), please break off relations with him.' Hui Gong said, 'Although the scripture is small, it is proclaimed by the Buddha's mouth. Those who respect it will receive blessings, and those who despise it will be guilty. I hope that the Dharma Master can calm his anger and condescend to listen to it once, and then part ways. Wouldn't that be good?' Hui Yuan laughed and said, 'I have studied the Abhidhamma, Katyayana, Kosa, Bhumi-dhāraka, Satyasiddhi, Vibhasa, Mahāyānasaṃgraha, and other treatises, both roughly and finely. As for the Avalokiteśvara Sutra, which is the Universal Gate Chapter of the Lotus Sutra, I have lectured on it hundreds of times. Is there anything different in what you are reciting now? I really don't want to hear it.' He was about to turn away. Hui Gong repeatedly pleaded with him to stay, and Hui Yuan reluctantly agreed to stay. Hui Gong then built an altar in the courtyard, set up a seat on the altar, circled the altar several times, prostrated and ascended the seat. Hui Yuan leaned against the Hu bed, arrogant in his posture. As soon as Hui Gong began to chant the title of the sutra, he felt the fragrance pervading. When he entered the text, heavenly music played in the air, and four kinds of heavenly flowers fell in profusion. After reciting the sutra, Hui Gong stepped down from the seat and recited the Brahma chant for the dissolution of the assembly himself. The flowers and heavenly music also stopped at the same time. Hui Yuan got up in shock, prostrated on the ground, and apologized with tears, saying, 'Hui Yuan, my body is foul and like a walking corpse, and I dare to be so arrogant in broad daylight. I beg you to stay a little longer and give me some teachings.' Hui Gong said, 'This is not what I can do, it is the power of all the Buddhas.' Then he bowed deeply and left.
Sui Dynasty, Dao You Dao You lived in Qishe Temple in Daizhou (now Daixian County, Shanxi) after he became a monk. He was well-versed in scriptures and treatises. During the Renshou period, he lectured on the Bhagavatprajna Sutra and related treatises in this temple, and there were more than a hundred listeners. One day at noon, he was sitting on a rope bed, meditating with his eyes closed, when he saw a person, tall and burly, with an extraordinary appearance, claiming to be Sakra Devanam Indra (Emperor Sakra). He said, 'I have come here for no other reason than to ask you to condescend to lecture on the sutras for the gods.' Dao You felt sad when he heard this, and was not happy to die. So he declined, saying, 'I am building a Buddha hall, and the matter has not been completed, so it is inconvenient to go.' After waking up, he told the attendant, Dharma Master Ru. Dharma Master Ru said, 'This is indeed a rare thing in the world! People will eventually die. Where can one easily attain rebirth in the heavenly realm? Now, fortunately, the Emperor of Heaven has personally summoned you, and you can also open up the benefits of the Dharma to save sentient beings. This merit is great! What is a Buddha hall?' Dao You felt that it made sense. After a long time, he had the same dream as before, so Dao You agreed to the Emperor of Heaven's request.
其請。天因炷少香幽掌中。克時以迎。覺則掌中香氣薰一寺。爾後屢講不怠。一日曰。期至矣。因執香爐正立以逝。於時道俗從外見雲氣由寺內出。騰空直上如白練。以沒。
隋慧歡
出京兆雲陽管氏。弱齡慕道。而迫於俗累。謝遣宦娶。乃獲披緇。時年已三十有七矣。始從清禪寺崇公。諮詢定法。存息短長。冷然有得。且塵囂屏絕。形影相依。久歷星霜。循守益厲。嘗經行。偶墮巖石上。其相懸之勢。不翅尋丈。而端然寂嘿跏趺自如。若無所知覺者。大業初。京師建立大禪定寺。追嚴文帝冥福。詔居之。六年二月卒于寺房。春秋六十九。遺命施尸飛走。弟子檀越不忍。而葬之終南楩梓谷。樹塔勒銘以表章焉。
隋慧海
俗張姓。清河武城人。少年依鄴都曠國寺冏法師。聽涅槃楞伽。歷五稔。覆述通暢。同學推服。復受摩訶衍毗曇等於青州大業寺道猷法師。猷慧辨無礙。而海事之。斯亦可矣。周大象二年。來濤浦創安樂寺。且構重閣。期生凈土。忽有僧道詮。持無量壽佛畫像一軸。自齊州至曰。是西天雞頭摩寺五通菩薩。乘空而往安樂世界。所圖寫者。海以冥會。愈加勤至。既睹神光。尤深慶幸。大業五年五月。舉手五指。謂弟子曰。我至此乃當滅矣。五日之夜。因起坐面西作禮。迨曉而逝
【現代漢語翻譯】 現代漢語譯本： 他請求（這樣做）。天神因此在幽暗的掌中點燃少許香。約定時間來迎接他。當他覺知時，掌中的香氣瀰漫了整個寺廟。此後他多次講經說法，從不懈怠。有一天，他說：『約定的時間到了。』於是手持香爐，端正站立而逝。當時，寺內外的僧人和俗人看見雲氣從寺內升起，騰空直上，像一條白色的絲帶，消失不見。
隋朝的慧歡（Huì Huān）
出自京兆雲陽管氏。年少時就仰慕佛道，但被世俗瑣事所牽絆。他推辭了婚事，才得以剃度出家。當時年齡已經三十七歲了。他開始跟隨清禪寺的崇公（Chóng Gōng）學習，請教禪定的方法。通過調息，他冷然有所領悟。而且遠離塵囂，形影相伴。經歷了漫長的歲月，他遵循守護更加嚴格。曾經在經行時，不小心從巖石上墜落，那懸空的情勢，不止尋丈。但他仍然端正寂靜，結跏趺坐，好像沒有什麼知覺一樣。大業初年，京師建立大禪定寺，爲了追薦隋文帝的冥福，詔令他居住在那裡。大業六年二月，在寺房中去世，享年六十九歲。遺囑將屍體施捨給飛禽走獸。弟子和信徒不忍心，於是將他安葬在終南山的楩梓谷，樹立塔碑，刻上銘文來表彰他。
隋朝的慧海（Huì Hǎi）
俗姓張，是清河武城人。少年時依止鄴都曠國寺的冏（Jiǒng）法師，聽講《涅槃經》、《楞伽經》，經歷了五年。他複述經文通暢無礙，同學們都很佩服。他又在大業寺的道猷（Dào Yóu）法師那裡接受了《摩訶衍毗曇》等經論。道猷法師智慧辯才無礙，慧海法師侍奉他，這也是很合適的。周大象二年，他來到濤浦建立安樂寺，並且建造重閣，期望往生凈土。忽然有個僧人道詮（Dào Quán），拿著一軸《無量壽佛》畫像，從齊州來到這裡說：『這是西天雞頭摩寺的五通菩薩，乘空前往安樂世界時所畫的。』慧海法師認為這是冥冥中的感應，更加勤奮精進。既然見到了神光，就更加感到慶幸。大業五年五月，他舉起五指，對弟子們說：『我到這裡就應當滅度了。』五日之夜，他起身面向西方作禮，直到天亮而逝。
【English Translation】 English version: He requested. The deity then lit a little incense in his dark palm. He made an appointment to welcome him at the appointed time. When he became aware, the fragrance of the incense in his palm filled the entire temple. After that, he lectured and preached many times without懈怠. One day, he said, 'The appointed time has arrived.' So he held the incense burner and stood upright and passed away. At that time, monks and laypeople inside and outside the temple saw clouds rising from the temple, soaring straight up like a white ribbon, and disappearing.
Huì Huān of the Sui Dynasty
He came from the Guǎn family of Yunyang, Jingzhao. In his youth, he admired the Buddhist path, but was constrained by worldly affairs. He declined marriage in order to be ordained as a monk. At that time, he was already thirty-seven years old. He began to follow the Venerable Chóng Gōng of Qingchan Temple, consulting him on the methods of samadhi. Through breath regulation, he had a clear understanding. Moreover, he was far from the noise and dust, and his shadow accompanied him. After many years, he followed and guarded the precepts even more strictly. Once, while walking, he accidentally fell from a rock, and the situation of being suspended was more than several fathoms. But he remained upright and silent, sitting in the lotus position as if he were unaware. At the beginning of the Daye era, the capital city built the Dachanding Temple to commemorate Emperor Wen of Sui. He was ordered to reside there. In the second month of the sixth year of Daye, he passed away in the temple room at the age of sixty-nine. He left instructions to give his body to the birds and beasts. His disciples and patrons could not bear it, so they buried him in the Pianzi Valley of Zhongnan Mountain, erected a pagoda and inscribed a memorial to honor him.
Huì Hǎi of the Sui Dynasty
His secular surname was Zhāng, and he was from Wucheng, Qinghe. In his youth, he relied on Dharma Master Jiǒng of Kuangguo Temple in Yedu, listening to the Nirvana Sutra and the Lankavatara Sutra for five years. He recited the scriptures fluently and without hindrance, and his classmates admired him. He also received the Mahayana Abhidharma and other scriptures from Dharma Master Dào Yóu of Daye Temple in Qingzhou. Dharma Master Dào Yóu had unobstructed wisdom and eloquence, and Dharma Master Huì Hǎi served him, which was also very appropriate. In the second year of the Daxing era of the Zhou Dynasty, he came to Taopu to build Anle Temple, and also built a double pavilion, hoping to be reborn in the Pure Land. Suddenly, a monk named Dào Quán came from Qizhou with a scroll of the Amitabha Buddha image, saying, 'This is the Five Penetrations Bodhisattva of Jitouma Temple in the Western Heaven, who painted this when he traveled to the Land of Ultimate Bliss by air.' Dharma Master Huì Hǎi thought this was a response in the dark, and became more diligent and精進. Since he had seen the divine light, he felt even more fortunate. In May of the fifth year of Daye, he raised his five fingers and said to his disciples, 'I should pass away here.' On the night of the fifth day, he got up and faced west to pay homage, and passed away at dawn.
。壽六十九。講涅槃經三十遍。法華經五十遍。即以其月九日。葬于寺。秘書學士瑯耶王慎文其碑。
隋智通
河東猗氏。程氏子也。十歲出家。誦經禮佛不少怠。閱年五十。雖當教門淪替之時。方從俊律師延法師游。以振所業。隋運肇興。乃還蒲坂建寺。贍濟孤獨羸老之窮無告者。日以千計。仁壽初。復脫屣巖棲以蹈舊規。大業七年。遂𥨊疾。即命侍者。稱彌陀號。祈生彼土。既而維那擊鐘集眾。杵竟折。識者知其不起。時弟子頂蓋侍側。通謂曰。今日廚中可作食。蓋詰以食將誰須。曰有達官諸貴人至。蓋曰。此生人道者所見之相。和尚修行寧至是。逮晚正視不眴。良久忽彈指。唱不可思議者再三。或從旁問其故。則曰。我見寶幢華蓋塔廟莊嚴。爾夜又顧問明珠所在。且曰。大然燈燭耶。因為掩鐙蔽弱猶咄。以為光明轉盛。豈欺我。蓋曰。室中方闇昧如此。而和尚所見必勝相也。遽合掌曰。吾生凈土矣。且而氣絕。十月二十四日也。山地搖動。門窗震裂。林雉飛雊。屢日寺僧道慧。適夢西嶺上皆樓閣。有乘空而西往者。且蓋母玉氏尤信向。臨終見赤蓮華。青蓮華。大如五斛甕許。遍佈宅地。佛與菩薩。俱至接引。頃之母瞑。即貞觀十一年二月也。
隋靈干
金城狄道李氏也。其祖相封上黨
【現代漢語翻譯】 現代漢語譯本：享年六十九歲。講解《涅槃經》（Nirvana Sutra）三十遍，《法華經》（Lotus Sutra）五十遍。就在那個月的九日，安葬在寺廟裡。由秘書學士瑯耶王慎撰寫碑文。
隋朝的智通（Zhitong）法師
是河東猗氏人，姓程。十歲出家，誦經禮佛從不懈怠。年過五十，正當佛教衰落之時，才跟隨俊律師和延法師學習，以振興自己的事業。隋朝建立后，便回到蒲坂建造寺廟，贍養那些孤獨、年老、體弱、貧窮無依的人，每天都有上千人。仁壽初年，又拋棄世俗，隱居山巖，遵循舊的修行方式。大業七年，於是得了重病，便命令侍者唸誦彌陀佛（Amitabha）的名號，祈求往生凈土。不久，維那敲鐘召集僧眾，敲鐘的杵竟然斷裂。有見識的人知道他不行了。當時弟子頂蓋在旁邊侍奉，智通對他說：『今天廚房裡可以做飯。』頂蓋問他飯將給誰吃。智通說：『有達官顯貴要來。』頂蓋說：『這是凡人所見的景象，和尚修行難道會這樣？』到了晚上，智通正視前方，眼睛不眨。過了很久，忽然彈指，說了三遍『不可思議』。有人從旁邊問他原因，他說：『我看見寶幢、華蓋、塔廟，非常莊嚴。』那天晚上又問明珠在哪裡，並且說：『是大點燈燭嗎？』因為遮掩燈光，覺得燈光微弱，還責備說，以為光明更加強盛，難道是欺騙我嗎？頂蓋說：『房間里正昏暗，而和尚所見一定是殊勝的景象。』智通立刻合掌說：『我往生凈土了。』說完就斷氣了，是十月二十四日。山地搖動，門窗震裂，野雞飛叫。過了幾天，寺里的僧人道慧，夢見西邊的山嶺上都是樓閣，有人乘空向西而去。而且頂蓋的母親玉氏尤其信奉佛教，臨終時看見紅蓮花、青蓮花，大得像五斛的甕一樣，遍佈住宅。佛和菩薩都來接引。不久，母親就去世了，是貞觀十一年二月。
隋朝的靈干（Linggan）法師
是金城狄道人，姓李。他的祖先被封為上黨。
【English Translation】 English version: He lived to the age of sixty-nine. He lectured on the Nirvana Sutra (Nirvana Sutra) thirty times and the Lotus Sutra (Lotus Sutra) fifty times. He was buried in the temple on the ninth day of that month. The epitaph was written by Wang Shenwen of Langye, a secretary scholar.
Zhitong of the Sui Dynasty
Was a native of Yishi, Hedong, with the surname Cheng. He became a monk at the age of ten, reciting scriptures and worshiping the Buddha without any laziness. When he was over fifty years old, even during the decline of Buddhism, he followed the lawyer Jun and the Dharma master Yan to study, in order to revitalize his career. After the establishment of the Sui Dynasty, he returned to Puban to build a temple, providing for the lonely, elderly, weak, poor, and helpless, numbering in the thousands every day. In the early years of Renshou, he abandoned worldly affairs and lived in the mountains, following the old practice. In the seventh year of Daye, he became seriously ill, and ordered his attendant to recite the name of Amitabha (Amitabha), praying to be reborn in the Pure Land. Soon, the director of the monastery rang the bell to gather the monks, and the pestle for ringing the bell broke. Those with knowledge knew that he was not going to recover. At that time, his disciple Dinggai was serving by his side. Zhitong said to him, 'Today, the kitchen can prepare food.' Dinggai asked him who the food was for. Zhitong said, 'Some high-ranking officials and nobles are coming.' Dinggai said, 'These are the sights seen by ordinary people. How could the master's practice be like this?' In the evening, Zhitong stared straight ahead without blinking. After a long time, he suddenly snapped his fingers and chanted 'Inconceivable' three times. Someone asked him the reason from the side, and he said, 'I see jeweled banners, canopies, pagodas, and temples, all very solemn.' That night, he asked where the bright pearl was, and said, 'Is it a big lamp?' Because he shielded the light, he felt the light was weak, and he scolded, thinking that the light was becoming stronger, 'Are you deceiving me?' Dinggai said, 'The room is dark, but what the master sees must be a superior sight.' Zhitong immediately put his palms together and said, 'I am reborn in the Pure Land.' After saying that, he passed away, on the twenty-fourth day of October. The mountains shook, the doors and windows cracked, and pheasants flew and crowed. A few days later, Daohui, a monk in the temple, dreamed that there were pavilions on the western mountains, and someone was flying west. Moreover, Dinggai's mother, Yu, especially believed in Buddhism. At the time of her death, she saw red lotuses and blue lotuses, as big as five-hu urns, all over her house. The Buddha and Bodhisattvas all came to receive her. Soon, the mother passed away, in February of the eleventh year of Zhenguan.
Linggan of the Sui Dynasty
Was a native of Didao, Jincheng, with the surname Li. His ancestor was enfeoffed as Shangdang.
。遂徙居之。年十四。投鄴京大莊嚴寺衍法師出家。每入講堂。作天宮想。年十八。覆講華嚴十地。眾即嘉嘆。冠年受具。專志毗尼。周武之變。家居奉戒如法。隋興。詔預菩薩僧數。官給所須。仍于少林寺安置。開皇三年。重剃染于洛州凈土寺。偕海玉法師。講釋華嚴。七年詔住興善寺。為譯經證義沙門。十七年。悶絕未殯。及蘇乃云。初見兩吏手執文書。立房門外曰。官須見師。頃之若蹈空而往者。到一七寶樹林。端嚴如畫。二吏即辭退。干望東西。極目無非珍寶。焜耀不可正視。凡樹下必有華座。而或坐不坐相雜也。聞有呼其名者。就視之。則慧遠法即也。因禮訊之。問此為何地。答是兜率。僧休法師處南座。吾與之同生此耳。且見休遠並非本形。皆戴冠服彩。光煒絕世。但能識其語音。遠又謂曰。我弟子皆生此矣。仁壽三年。詔送舍利于路州漢王寺。其瑞應之詳見別傳。時漢王諒作鎮晉陽。聞幹起塔其寺。遠遣使䞋施。獻后崩。嘗為帝述懺稱旨。賜帛二百疋。大業三年。置大禪定道場。詔擢上座。八年正月二十九日終。春秋七十八。於是火葬終南山陰。
初干常作蓮華世界海觀。及彌勒天宮觀。至疾革。翻睛上視不與人對。久之如故。沙門童真問何所見。曰向有青衣童子二人來召。抵兜率城外未入。故
【現代漢語翻譯】 現代漢語譯本 於是（慧干）遷移到那裡居住。十四歲時，他投奔鄴京大莊嚴寺的衍法師出家。每次進入講堂，他都想像自己身處天宮。十八歲時，他復講《華嚴經·十地品》，眾人紛紛讚歎。二十歲成年後，他受了具足戒，專心致力於毗尼（戒律）。周武帝滅佛時，他居家奉持戒律，如法而行。隋朝建立后，朝廷下詔讓他參與菩薩僧的行列，官府供給所需。仍然在少林寺安置。開皇三年，他在洛州凈土寺重新剃度染衣。與海玉法師一起，講釋《華嚴經》。開皇七年，朝廷下詔讓他住在興善寺，擔任譯經的證義沙門。開皇十七年，他昏厥過去，尚未入殮。醒來后說，起初看見兩個官吏手執文書，站在房門外說：『官府需要見師父。』不久，他感覺像踩著空氣而去，到達一片七寶樹林，端莊美麗如畫。兩個官吏隨即告退。慧干向東西張望，極目之處無不是珍寶，光芒耀眼，無法直視。凡是樹下必有華座，而有的坐著，有的不坐，形態各異。聽到有人呼喚他的名字，前去觀看，原來是慧遠法師。於是他行禮問候，問這是什麼地方。慧遠回答說是兜率天，僧休法師在南邊的座位上，我和他一同生在這裡。而且看見休遠並非原來的形貌，都戴著帽子，穿著華麗的衣服，光彩照人，只能辨認出他們的聲音。慧遠又說：『我的弟子都生在這裡了。』仁壽三年，朝廷下詔將舍利送到潞州漢王寺。其中的祥瑞應驗的詳細情況見於其他傳記。當時漢王楊諒鎮守晉陽，聽說慧干在寺中建塔，慧遠派使者贈送佈施。獻皇后去世后，慧干曾為皇帝陳述懺悔，深得旨意，賜給絹帛二百匹。大業三年，朝廷設定大禪定道場，下詔擢升慧干為上座。大業八年正月二十九日去世，享年七十八歲。於是將他火葬在終南山的北面。
起初，慧干常常作蓮華世界海觀，以及彌勒天宮觀。到臨終時，他眼珠向上翻，不與人對視。過了很久恢復如常。沙門童真問他看到了什麼。他說：『剛才有兩個青衣童子來召喚我，到達兜率天宮城外，尚未進入，所以（如此）。』
【English Translation】 English version Thereupon, he moved to reside there. At the age of fourteen, he sought ordination under Dharma Master Yan at the Great Zhuangyan Temple in Yejing (鄴京, present-day Hebei Province). Whenever he entered the lecture hall, he would visualize himself in a heavenly palace. At the age of eighteen, he reviewed the 'Ten Grounds' chapter of the Avatamsaka Sutra (華嚴經, Huayan Jing), and the assembly praised him greatly. Upon reaching adulthood at twenty, he received the full monastic precepts (具足戒, ju zu jie) and devoted himself to the Vinaya (毗尼, discipline). During the persecution of Buddhism under Emperor Wu of the Northern Zhou Dynasty (周武帝, Zhou Wudi), he upheld the precepts at home, acting in accordance with the Dharma. After the establishment of the Sui Dynasty (隋朝, Sui Chao), he was appointed by imperial decree to the ranks of Bodhisattva monks, with the government providing his necessities. He was initially placed at the Shaolin Temple (少林寺, Shaolin Si). In the third year of the Kaihuang era (開皇, Kaihuang, 583 CE), he was re-ordained at the Pure Land Temple (凈土寺, Jingtu Si) in Luozhou (洛州, present-day Luoyang). Together with Dharma Master Haiyu (海玉法師, Haiyu Fashi), he lectured on and explained the Avatamsaka Sutra. In the seventh year of the Kaihuang era, he was ordered to reside at the Xingshan Temple (興善寺, Xingshan Si), serving as a translation verifier (證義沙門, zhengyi shamen) for sutra translations. In the seventeenth year of the Kaihuang era, he fell into a coma and was not yet buried. Upon awakening, he said that he had initially seen two officials holding documents, standing outside the door, saying, 'The government needs to see the master.' Shortly thereafter, he felt as if he were walking on air, arriving at a forest of seven-jeweled trees, dignified and beautiful like a painting. The two officials then took their leave. Huigan (慧干) looked around, and everywhere he looked, there were treasures, their radiance so dazzling that he could not look directly at them. Beneath every tree was a lotus seat, with some sitting and some not sitting, in various postures. He heard someone calling his name, and upon approaching, he saw Dharma Master Huiyuan (慧遠法師, Huiyuan Fashi). He bowed and greeted him, asking what this place was. Huiyuan replied that it was the Tushita Heaven (兜率天, Doushuai Tian), and that Dharma Master Sengxiu (僧休法師, Sengxiu Fashi) was in the southern seat, and that he and Sengxiu were born here together. Moreover, he saw that both Xiu and Yuan were not in their original forms, but were wearing crowns and splendid robes, their radiance unparalleled, and he could only recognize their voices. Huiyuan also said, 'All my disciples are born here.' In the third year of the Renshou era (仁壽, Renshou, 603 CE), an imperial decree was issued to send relics to the Hanwang Temple (漢王寺, Hanwang Si) in Luzhou (潞州, present-day Changzhi). The details of the auspicious responses are recorded in other biographies. At that time, the Prince of Han, Yang Liang (漢王諒, Hanwang Liang), was stationed in Jinyang (晉陽, present-day Taiyuan). Upon hearing that Huigan was building a pagoda at the temple, Huiyuan sent messengers to offer donations. After the death of Empress Xian (獻后, Xian Hou), Huigan once presented a confession to the emperor, which pleased him greatly, and he was granted two hundred bolts of silk. In the third year of the Daye era (大業, Daye, 607 CE), the Great Chan Meditation Center (大禪定道場, Da Chan Ding Daocheng) was established, and Huigan was promoted to the position of senior seat (上座, shangzuo) by imperial decree. He passed away on the twenty-ninth day of the first month of the eighth year of the Daye era, at the age of seventy-eight. He was cremated on the northern side of Mount Zhongnan (終南山, Zhongnan Shan).
Initially, Huigan often practiced the visualization of the Lotus Flower World Sea (蓮華世界海觀, Lianhua Shijie Hai Guan) and the Tushita Heaven Palace (彌勒天宮觀, Mile Tiangong Guan). As he approached his death, his eyes rolled upwards, and he did not make eye contact with anyone. After a long time, he returned to normal. The Shramana (沙門, shamen) Tongzhen (童真) asked him what he had seen. He said, 'Just now, two boys in blue robes came to summon me, and I arrived outside the city of the Tushita Heaven, but I have not yet entered, therefore (this happened).'
翹足以望城中寶樹華蓋。若平立則無所見也。真曰。如是得不遂所愿耶。干曰。天樂非久。終墜輪迴。華藏世界吾所愿也。不久復絕而蘇。真又問。干曰。見大水遍滿。華如車輪。吾坐其上。自爾卒。靈辯干之猶子。小少教養。通大典。今住勝光寺。
隋行堅
不知何許人。出家常業禪定。大業間。東遊泰山。夜宿廟廡下。忽有偉衣冠嚴。儀從傳呼以至者。堅意以為神起坐。嘿誦諸經。尋與語無小懼。因問曰。世謂此間職治鬼寧是耶。神曰然。豈欲見先亡乎。堅曰。頃有兩同學。今安在。神問知其名則曰。其一人既獲受生。其一人猶以罪重繫獄中。可就以勞苦也。俄至一處。墻壁皆鐵而熾火。其中呼號聲達于外。自牖窺之。若有人焉。則皆皮肉潰爛。莫識其誰也。遂反而扣神以救免之術。神曰。書華嚴經。其庶幾哉。詰旦辭去。即求善工治經如神約。異日復造廟。神遽告以同學乘經力致勝報。堅后不知其終。
隋法泰
眉州隆山縣人。姓呂氏。始去俗為道士。且餘十年。忽自悟即剃髮。受具戒。誦法華經。遂通利。復致誠為書一部。尤數有靈瑞。間嘗從善工裝潢于成都。使人負兩籠以行。一籠置經。又以錢二千束縛之。置經上。一籠置衣物。至笮橋。橋斷。籠與負者俱墮水中。泰在後獨無恙
【現代漢語翻譯】 現代漢語譯本 翹起腳來希望看到城中的寶樹華蓋。如果平著站立就什麼也看不見。真問道：『像這樣能夠實現願望嗎？』干回答說：『天上的快樂不會長久，最終會墜入輪迴。華藏世界（Huazang World，佛教宇宙觀中的一個世界）才是我的願望。』不久又昏厥過去，然後甦醒。真又問他。干說：『我看見大水遍滿，蓮花像車輪一樣大，我坐在上面。』自此就去世了。靈辯（Lingbian，人名）是乾的侄子，從小就接受教養，通曉各種典籍，現在住在勝光寺（Shengguang Temple，寺廟名）。
隋朝的行堅（Xingjian，人名）
不知道是哪裡人。出家后經常修習禪定。大業年間，向東遊歷泰山（Mount Tai，山名），晚上在廟宇的廊下住宿。忽然有一個衣冠華麗、儀仗隊很威嚴的人前來，行堅心想是神出現了，就起身端坐，默默誦讀各種經書。隨即與他交談，沒有絲毫畏懼。於是問道：『世人說這裡掌管鬼魂，是真的嗎？』神說：『是的。您想見見已故的親人嗎？』行堅說：『我之前有兩個同學，現在在哪裡？』神問清他們的名字后說：『其中一人已經獲得轉生，另一人因為罪孽深重還被關在監獄裡，您可以去看看他的勞苦。』隨即來到一個地方，墻壁都是鐵做的，而且被燒得通紅，其中呼號的聲音傳到外面。從窗戶向里看，好像有人，但都皮開肉爛，無法辨認是誰。於是回頭向神請求救助解脫的方法。神說：『抄寫《華嚴經》（Huayan Sutra，佛教經典），或許可以。』第二天早上告辭離去，隨即尋找好的工匠抄寫經書，就像神所說的那樣。過了些日子，再次來到廟裡，神立刻告訴他，他的同學憑藉經書的力量獲得了殊勝的果報。行堅後來不知所終。
隋朝的法泰（Fatai，人名）
眉州隆山縣人，姓呂。起初離開世俗做了道士，過了十多年。忽然自己醒悟，就剃髮，受具足戒，誦讀《法華經》（Lotus Sutra，佛教經典），於是通曉經義。又虔誠地抄寫了一部《法華經》，經常顯現靈異的徵兆。曾經在成都請好的工匠裝裱經書，讓人用兩個籠子挑著走。一個籠子里放經書，又用兩千串錢捆起來，放在經書上面。一個籠子里放衣物。到達笮橋（Zuo Bridge，橋名）時，橋斷了，籠子和挑擔的人都掉進水裡。法泰在後面，唯獨沒有受傷。
【English Translation】 English version He craned his neck, hoping to see the jeweled tree canopy in the city. If he stood flat, he would see nothing. Zhen asked, 'Can one achieve their wishes like this?' Gan replied, 'The joys of heaven are not lasting; eventually, one falls into the cycle of reincarnation. The Huazang World (Huazang World, a world in Buddhist cosmology) is my wish.' Soon after, he fainted again and then awoke. Zhen asked him again. Gan said, 'I saw great water everywhere, and lotuses as large as chariot wheels, and I was sitting on them.' From then on, he passed away. Lingbian (Lingbian, a personal name), Gan's nephew, was educated from a young age and was versed in various classics. He now resides in Shengguang Temple (Shengguang Temple, temple name).
Xingjian (Xingjian, a personal name) of the Sui Dynasty
It is not known where he was from. After becoming a monk, he often practiced meditation. During the Daye era, he traveled east to Mount Tai (Mount Tai, mountain name) and stayed overnight under the eaves of a temple. Suddenly, a person with magnificent attire and a solemn entourage arrived with announcements. Xingjian thought it was a deity appearing, so he sat upright and silently recited various scriptures. He then spoke to him without any fear. He asked, 'The world says that this place governs ghosts; is that true?' The deity said, 'Yes. Would you like to see your deceased relatives?' Xingjian said, 'I had two classmates before; where are they now?' The deity asked for their names and then said, 'One of them has already been reborn, and the other is still imprisoned due to his heavy sins. You can go and see his suffering.' Soon, they arrived at a place where the walls were all made of iron and were burning red, and the sounds of wailing came from within. Looking through the window, there seemed to be people, but their skin and flesh were ulcerated, and it was impossible to recognize who they were. So he turned back and asked the deity for a method of salvation and liberation. The deity said, 'Write out the Huayan Sutra (Huayan Sutra, Buddhist scripture); perhaps that will help.' The next morning, he bid farewell and left, and then sought out good craftsmen to transcribe the scripture as the deity had said. After some days, he came to the temple again, and the deity immediately told him that his classmate had obtained a supreme reward through the power of the scripture. Xingjian's fate after that is unknown.
Fatai (Fatai, a personal name) of the Sui Dynasty
He was from Longshan County, Meizhou, with the surname Lü. Initially, he left the secular world to become a Taoist priest for more than ten years. Suddenly, he awakened himself, shaved his head, received the full precepts, and recited the Lotus Sutra (Lotus Sutra, Buddhist scripture), thus becoming proficient in the meaning of the scriptures. He also sincerely transcribed a copy of the Lotus Sutra, and it often manifested miraculous signs. Once, he hired good craftsmen in Chengdu to mount the scriptures, and had someone carry them in two baskets. One basket contained the scriptures, and two thousand strings of coins were tied up and placed on top of the scriptures. The other basket contained clothing. When they reached Zuo Bridge (Zuo Bridge, bridge name), the bridge broke, and the basket and the carrier both fell into the water. Fatai was behind and was the only one unharmed.
。負者既出。籠則飄沈。莫知所在。泰撫膺大號曰。錢衣不足道。經柰何。因購習水者沒而求之。得錢衣而不得經。泰愈益恨。循岸涕泣不能已。頃之遙見別洲有一幞藉草上。遽取視乃經也。然略無所沾濕云。雖沒水者。亦固謝弗受購。既裝潢持歸所住鼻山寺。奉安嚴潔。每夜則香氣馥然。泰必誦持徹曉。率一過。時彪法師開講其寺。方以其音響喧聒患之。明日身造請其低聲。恍見泰前。若有大眾胡跪合掌者。竟退莫敢言。泰之終年八十。
新修科分六學僧傳卷第二十四 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十五
浙東沙門 曇噩 述
精進學
感通科
唐道宗
萊州即墨之孫氏子。少從青州道藏寺道奘法師。受智度十地地持成實毗曇等論。晚住游德寺。寺宗所自造也。嘗講大論。而天華旋繞堂戶。久而飛去。曾不委地。眾嘆希有。而宗未嘗以為異。徙住慧日寺。英彥同聚。常闡成實。入關住勝光寺。復延于弘義宮法集。羣后百辟。咸從聽列。自爾周輪無替。武德六年卒于所住。春秋六十一。太宗在秦邸。下教賻物二百段。葬終南山至相之南巖。
唐道林
生因州邰陽之李氏。年三十五出家
【現代漢語翻譯】 現代漢語譯本： 揹負經書的人離開后，裝經書的籠子就漂浮沉沒，不知去向。泰撫（人名）接受朝廷的任命，認為錢財衣物不足一提，但經書怎麼辦呢？於是出錢僱傭熟悉水性的人潛水尋找。找到了裝錢的衣物，卻沒有找到經書。泰撫更加懊惱，沿著岸邊哭泣不止。不久，遠遠看見另一塊洲地上有一個包裹放在草上，急忙取來一看，正是經書。然而經書卻一點都沒有被水沾濕。即使是潛水的人，也堅決推辭不接受酬金。泰撫將經書重新裝裱，帶回所居住的鼻山寺，恭敬地供奉安放。每到夜晚，寺中就香氣濃郁，泰撫必定誦讀經書直到天亮，每次都誦讀一遍。當時彪法師在鼻山寺開講經，正因為他的聲音喧鬧而感到厭煩。第二天，泰撫親自去請求他降低聲音。恍惚間，彪法師看見泰撫面前，好像有許多大眾胡跪合掌。最終退下，不敢再說什麼。泰撫享年八十歲。
《新修科分六學僧傳》卷第二十四 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第二十五
浙東沙門 曇噩 述
精進學
感通科
唐道宗（唐代僧人）
萊州即墨孫氏之子。年少時跟隨青州道藏寺的道奘法師，學習《智度論》、《十地經論》、《地持論》、《成實論》、《毗曇論》等。晚年居住在游德寺。游德寺是道宗自己建造的。曾經講授《大論》，當時有天花旋轉環繞講堂的門窗，很久之後才飛走，始終沒有落到地上。眾人都驚歎稀有。但道宗卻不認為這是什麼奇異的事情。後來遷居到慧日寺，許多英俊傑出的人才聚集在一起。道宗經常闡述《成實論》。進入關中后，居住在勝光寺。又被邀請到弘義宮講法，聚集了許多王公貴族和朝廷官員，都來聽他講法。從此以後，講經說法沒有停止過。武德六年，道宗在所居住的寺廟去世，享年六十一歲。太宗在秦王府時，下令贈送布帛二百段，安葬在終南山至相寺的南巖。
唐道林（唐代僧人）
出生在因州邰陽的李氏家族。三十五歲出家
【English Translation】 English version: After the person carrying the scriptures left, the basket floated and sank, its whereabouts unknown. Tai Fu (personal name) accepted the imperial appointment and said that money and clothing were not worth mentioning, but what about the scriptures? So he hired someone familiar with the water to dive and search. He found the clothing containing the money, but not the scriptures. Tai Fu was even more frustrated, weeping incessantly along the shore. Soon, he saw a package on the grass on another island in the distance. He hurriedly took it and saw that it was the scriptures. However, the scriptures were not wet at all. Even the diver firmly declined to accept the reward. Tai Fu re-mounted the scriptures and took them back to Bishan Temple, where he lived, and respectfully enshrined them. Every night, the temple was filled with fragrance, and Tai Fu would recite the scriptures until dawn, reciting them once each time. At that time, Dharma Master Biao was giving lectures at Bishan Temple, and he was annoyed by the noise of his voice. The next day, Tai Fu personally went to ask him to lower his voice. In a trance, Dharma Master Biao saw in front of Tai Fu, as if there were many people kneeling and putting their palms together. In the end, he retreated and dared not say anything more. Tai Fu lived to the age of eighty.
Newly Revised Classified Biographies of Eminent Monks, Volume 24 卍 Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Eminent Monks
Newly Revised Classified Biographies of Eminent Monks, Volume 25
Shramana Tan'e of Eastern Zhejiang Compiled
Diligence in Learning
Category of Spiritual Response
Tang Daozong (Tang Dynasty Monk)
The son of the Sun family of Jimo, Laizhou. As a young man, he followed Dharma Master Daozang of Daozang Temple in Qingzhou and studied the Mahaprajnaparamita Shastra (Treatise on the Great Perfection of Wisdom), Dasabhumika Sutra Shastra (Commentary on the Ten Stages Sutra), Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Tattvasiddhi Shastra (Treatise on the Establishment of Truth), and Abhidharma (Buddhist scholastic treatises). In his later years, he lived in Youde Temple. Youde Temple was built by Daozong himself. He once lectured on the Mahashastra (Great Treatise), and celestial flowers rotated around the doors and windows of the lecture hall, flying away after a long time without ever falling to the ground. Everyone marveled at this rare occurrence. But Daozong did not think it was anything strange. Later, he moved to Huiri Temple, where many talented and outstanding people gathered. Daozong often expounded the Tattvasiddhi Shastra. After entering Guanzhong, he lived in Shengguang Temple. He was also invited to Hongyi Palace to preach the Dharma, gathering many princes, nobles, and court officials, who all came to listen to his lectures. From then on, his preaching never ceased. In the sixth year of Wude, Daozong passed away in the temple where he lived, at the age of sixty-one. When Emperor Taizong was in the Qin Prince's residence, he ordered that two hundred bolts of silk be given as a gift and that he be buried in the Nan'an of Zhixiang Temple on Zhongnan Mountain.
Tang Daolin (Tang Dynasty Monk)
Born into the Li family of Taiyang, Yinzhou. He became a monk at the age of thirty-five.
。入太白山僻絕之地。木食澗飲。繕治性元。隋開皇初。詔選材德者七人。牒給公貫剃染。以表更化崇敬之意。有司承詔以林應旨。祖皇躬加勉喻。林固辭不可。乃逃歸所居。理前業。事聞。詔逮致。仍辨對。無所辱。於是上尤重之。賜香爐等物。邀住馮翊大興國寺。俄又逃諸梁山之陽。鑿窟而燕坐其中。久之微覺有疾。弟子檀越日圍繞候起居。忽聞空響茄吹。且雨異香。大如桃棗。拾而焚之。氣極芬烈。眾以為瑞。如是三日。神慮明爽。趺坐而逝。武德七年七月也。停龕七日。顏色如生。葬之西山。送者萬許。
林樂於隱約。而道妙隨進。其于女人未嘗親面。況復說法取食哉。臨終時。或有以同疾來者。林輒先知之。遽使人謝卻不容入。然慈悲恤物。蚤虱之屬。聽其游嚙。曾不敢振衣以驚怖焉。
唐法通
姓關。京兆鄠人。小年出家。羸弱不勝衣。稍振觸輒偃仆。由是同侶侮之。每流涕禱于觀音像前曰。通聞菩薩悲憫。所愿必從。乞垂獎誘。免斯輕慢。且誦觀音經旦夕不輟。后歲余。歸覲母于俗氏。食畢假寐庭樹下少焉口流涎沫三升許。母懼遽覺之問何故。通曰方夢有人以箸三驢馱見遺。而使之盡啖。始啖其一而遂覺。惜其二之失也。自爾肌膚堅緊。氣貌雄偉。然往來者。初亦不知其有力也。寺
【現代漢語翻譯】 現代漢語譯本：他進入太白山人跡罕至的地方，以樹木果實為食，以山澗水為飲，修養本性。隋朝開皇初年，皇帝下詔選拔七位德才兼備的人，下發公文給予他們出家的資格，剃度染衣，以此來表明革新政治、崇尚佛教的意願。有關部門奉旨選定了林來應旨，皇帝親自加以勉勵勸說。林堅決推辭不接受，於是逃回自己居住的地方，繼續從事以前的修行。事情上報后，皇帝下詔逮捕他，仍然進行辯論對質，沒有羞辱他。因此，皇帝更加器重他，賜予香爐等物品，邀請他居住在馮翊的大興國寺。不久，他又逃到梁山的南面，開鑿石窟在其中靜坐。時間長了，稍微感覺到有疾病。弟子和信徒們每天圍繞著他，問候起居。忽然聽到空中響起吹奏茄子的聲音，並且降下奇異的香氣，大如桃子和棗子。撿起來焚燒，氣味極其芬芳濃烈。眾人都認為是祥瑞。像這樣持續了三天，神志清明爽朗，跏趺而坐去世。那是武德七年七月。停放靈柩七天，臉色如生。安葬在西山，送葬的人有一萬多人。
林樂於隱居，而道行精妙隨著時間增長。他對於女人，未曾親眼看過她們的臉，更何況是為她們說法或接受她們的供養呢？臨終的時候，如果有人得了和他一樣的疾病前來，林總是事先知道。立即派人謝絕，不讓他們進來。然而他慈悲憐憫萬物，對於跳蚤、虱子之類的蟲子，聽任它們在身上游走叮咬，從不敢抖動衣服來驚嚇它們。
唐 法通（姓名），姓關，是京兆鄠縣人。年幼時出家，身體瘦弱，不堪衣物重負，稍微動一下就會跌倒。因此，同伴們侮辱他。他常常流著眼淚在觀音像前祈禱說：『法通聽說菩薩悲憫眾生，所求必應。乞求菩薩給予鼓勵和引導，免受這種輕視和侮辱。』並且日夜不停地誦讀觀音經。過了一年多，他回到俗家探望母親。吃完飯後，在庭院的樹下小睡，一會兒口裡流出三升左右的涎沫。母親害怕，急忙叫醒他，問他是什麼緣故。法通說：『剛才夢見有人用三頭驢馱著食物送給我，讓我全部吃完。剛吃完一頭驢馱的食物就醒了，可惜失去了另外兩頭驢馱的食物。』從此以後，肌膚變得堅實緊繃，氣貌雄壯威武。然而，來來往往的人，起初也不知道他有這麼大的力氣。寺
【English Translation】 English version: He entered the secluded and remote areas of Mount Taibai, subsisting on tree fruits and drinking from mountain streams, cultivating his inherent nature. In the early years of the Kaihuang era of the Sui Dynasty, the emperor issued an edict to select seven individuals of both talent and virtue, granting them official documents for ordination, shaving their heads and donning robes, to demonstrate the intention of reforming politics and venerating Buddhism. The relevant authorities, following the imperial decree, selected Lin to respond to the call, and the emperor personally encouraged and exhorted him. Lin firmly declined to accept, and thus fled back to his residence, continuing his previous practice. After the matter was reported, the emperor issued an edict to arrest him, still engaging in debate and questioning, without humiliating him. Therefore, the emperor esteemed him even more, bestowing upon him incense burners and other items, inviting him to reside in the Daxingguo Temple in Fengyi. Soon after, he fled again to the south side of Mount Liang, excavating a cave in which to sit in meditation. After a long time, he slightly felt ill. His disciples and patrons surrounded him daily, inquiring about his well-being. Suddenly, they heard the sound of eggplant horns blowing in the air, and a strange fragrance descended, as large as peaches and dates. Picking them up and burning them, the scent was extremely fragrant and intense. The crowd considered it an auspicious sign. This continued for three days, his mind clear and refreshed, and he passed away in a lotus position. That was in the seventh month of the Wude era. The coffin was kept for seven days, his complexion as if alive. He was buried in the Western Mountains, and more than ten thousand people attended the funeral.
Lin delighted in seclusion, and his profound understanding of the Dao progressed with time. He had never personally seen the faces of women, let alone preached to them or accepted their offerings. When he was about to die, if someone came with the same illness as him, Lin always knew in advance. He immediately sent someone to decline their visit, not allowing them to enter. However, he was compassionate and caring for all beings, allowing fleas and lice to roam and bite on his body, never daring to shake his clothes to frighten them.
Tang Fatong (name), whose surname was Guan, was a native of Hu County in Jingzhao. He became a monk at a young age, his body weak and unable to bear the weight of clothing, falling down with the slightest movement. Therefore, his companions insulted him. He often prayed with tears in front of the Guanyin (Avalokitesvara) statue, saying: 'Fatong has heard that the Bodhisattva (an enlightened being) is compassionate to all beings and grants all wishes. I beg the Bodhisattva to give encouragement and guidance, to avoid this contempt and insult.' And he recited the Guanyin Sutra (a Buddhist scripture) day and night without ceasing. After more than a year, he returned to his secular home to visit his mother. After eating, he dozed off under a tree in the courtyard, and after a while, about three liters of saliva flowed from his mouth. His mother was frightened and hurriedly woke him up, asking him what was the reason. Fatong said: 'I just dreamed that someone sent me food carried by three donkeys, and told me to eat it all. I woke up after eating the food carried by one donkey, regretting the loss of the food carried by the other two donkeys.' From then on, his skin became firm and tight, and his appearance became majestic and imposing. However, those who came and went initially did not know that he had such great strength. Temple
僧戡奮尤壯勇。通因竊取其袈裟置柱下。戡見以為鬼神間語通。通笑為舉柱出袈裟易甚。戡大駭服。於是四方之以力名者。皆造通。請教。通為拽車牛卻行。豆麥略把即粉碎。南山有石臼大可重五百斤。通負歸寺用至今露置貯水施禽鳥。隋高祖時。西域進壯士。詔通與角。壯士前搏通。通不為動。已而通稍捉壯士兩手。則血濺仆地乞命。通遽釋之曰。我戒殺故爾。不然且碎汝骨。煬帝之季。避亂隱南山。未幾丁母憂。出襄事乃反。然性資精誠節約。未嘗小忤物。時輩推之。武德初。卒于其所居法海寺。春秋五十六。
唐慧因
俗姓于氏。吳郡海鹽人。晉太常寶之後。祖樸梁散騎常侍。父元顯梁中書舍人。並碩學英材。世濟其美。因年十二。事開善寺慧熙法師出家。年十五。聽建初寺瓊法師成實。曾未具戒。其名譽已被遠近。然心慕禪悅。乃詣鐘山慧曉智瓘請授觀法。又造長干辨法師稟三論。久之辨遁世遠引。悉以其徒三百餘人委之開導。且三十載。陳太建八年。安居之始忽如坐亡。但其肢體柔溫如故。經七日而後蘇。其徒請問所以。徐曰。試看箱內有何物。侍者隨言看之。得帛兩束。曰此襯遺耳。因謂始使者引部從絲竹相迎曰。王請法師。繼而見有袞冕者肅入曰。閻羅王也。即堂上坐夏講大品般若。每見
【現代漢語翻譯】 現代漢語譯本 僧人戡奮（音譯，人名）尤為壯勇。釋通（人名）偷偷拿走他的袈裟放在柱子下。戡奮看見后，以為是鬼神在和釋通說話。釋通笑著說，舉起柱子拿出袈裟很容易。戡奮非常驚駭佩服。於是四方以力氣聞名的人，都來拜訪釋通，請求指教。釋通為他們表演拽著裝滿車牛倒退行走，豆麥隨便一抓就粉碎。南山有石臼，大約重五百斤，釋通揹回寺廟，至今還露天放置，用來儲水供給鳥類飲用。隋高祖時期，西域進獻壯士，皇帝下詔讓釋通與他比試。壯士上前搏擊釋通，釋通紋絲不動。不久，釋通稍微抓住壯士的雙手，壯士就血濺倒地，求饒乞命。釋通立刻放開他說：『我受戒不殺生，不然早就粉碎你的骨頭了。』隋煬帝末年，爲了躲避戰亂，隱居在南山。沒過多久，遭逢母親去世，出山襄助喪事才返回。然而他天性精誠節約，從未稍微違逆過事物。同時代的人都很推崇他。武德初年，在所居住的法海寺去世，享年五十六歲。
唐朝慧因（人名）
俗姓于氏，是吳郡海鹽人，是晉朝太常寶（人名）的後代。祖父于樸梁（人名）是散騎常侍，父親于元顯（人名）是梁朝中書舍人，都是學識淵博、才華出衆的人，世代繼承他們的美德。慧因十二歲時，在開善寺跟隨慧熙（人名）法師出家。十五歲時，聽建初寺瓊（人名）法師講解《成實論》。雖然還沒有受具足戒，但他的名聲已經傳遍遠近。然而他內心向往禪悅，於是前往鐘山拜訪慧曉（人名）和智瓘（人名），請求傳授觀法。又到長干拜訪辨（人名）法師，學習三論。很久之後，辨法師遁世隱居，將他的三百多名弟子全部委託給慧因來開導，前後三十年。陳太建八年，在安居開始的時候，忽然像坐著去世一樣，但他的肢體柔軟溫暖如故。經過七天後才甦醒。他的弟子們請問其中的緣由，慧因慢慢地說：『試試看箱子里有什麼東西。』侍者按照他的話去看，得到兩束帛。慧因說：『這是襯錢。』慧因說開始有使者帶領隊伍，用絲竹樂器迎接他說：『閻羅王請法師。』緊接著看見有穿著袞冕的人嚴肅地進來，說：『我是閻羅王。』就在講堂上坐著講《大品般若經》。每次看見
【English Translation】 English version The monk Kanfen (transliteration, personal name) was particularly strong and brave. Shi Tong (personal name) secretly took his kasaya (袈裟, a Buddhist monastic robe) and placed it under a pillar. When Kanfen saw it, he thought it was a ghost or spirit talking to Shi Tong. Shi Tong laughed and said that it was very easy to lift the pillar and take out the kasaya. Kanfen was greatly astonished and admired him. Thereupon, those who were known for their strength from all directions came to visit Shi Tong and ask for guidance. Shi Tong demonstrated pulling a cart loaded with oxen backwards, and crushing beans and wheat into powder with a mere handful. There was a stone mortar on Nanshan (南山, South Mountain), weighing about five hundred catties (斤, a unit of weight), which Shi Tong carried back to the temple. It is still placed outdoors to this day, used to store water for birds to drink. During the time of Emperor Gaozu (高祖) of the Sui Dynasty (隋朝), the Western Regions (西域) presented a strongman. The emperor ordered Shi Tong to compete with him. The strongman stepped forward to grapple with Shi Tong, but Shi Tong did not move at all. Soon after, Shi Tong slightly grasped the strongman's hands, and blood splattered as the strongman fell to the ground, begging for his life. Shi Tong immediately released him and said, 'I am bound by the precept against killing, otherwise I would have crushed your bones.' At the end of the reign of Emperor Yang (煬帝) of the Sui Dynasty, he retreated to Nanshan to avoid the chaos of war. Not long after, he encountered the death of his mother, and he came out of seclusion to assist with the funeral before returning. However, he was by nature sincere, frugal, and never slightly opposed anything. His contemporaries greatly admired him. In the early years of the Wude (武德) era, he passed away at the Fahaishi Temple (法海寺, Dharma Sea Temple) where he resided, at the age of fifty-six.
Tang Dynasty (唐朝) Hui Yin (慧因, personal name)
His secular surname was Yu (于), and he was from Haiyan (海鹽) in Wujun (吳郡). He was a descendant of Yu Baobao (于寶寶, personal name), the Taichang (太常, Grand Master of Ceremonies) of the Jin Dynasty (晉朝). His grandfather, Yu Puliang (于樸梁, personal name), was a Sanqi Changshi (散騎常侍, Gentleman-in-Ordinary Attendant), and his father, Yu Yuanxian (于元顯, personal name), was a Zhongshu Sheren (中書舍人, Drafter) of the Liang Dynasty (梁朝). Both were learned and talented men, and their virtues were passed down through generations. At the age of twelve, Hui Yin became a monk at Kaisan Temple (開善寺), following the Dharma Master Huixi (慧熙, personal name). At the age of fifteen, he listened to Dharma Master Qiong (瓊, personal name) of Jianchu Temple (建初寺) explain the Chengshi Lun (成實論, Tattvasiddhi Shastra). Although he had not yet received the full precepts, his reputation had already spread far and wide. However, his heart yearned for Chan (禪, meditation) joy, so he went to Zhongshan (鐘山) to visit Huixiao (慧曉, personal name) and Zhiguan (智瓘, personal name), requesting to be taught the methods of contemplation. He also visited Dharma Master Bian (辨, personal name) of Changgan (長干) to study the Three Treatises (三論). After a long time, Dharma Master Bian retreated into seclusion, entrusting all of his three hundred disciples to Hui Yin to guide, for a period of thirty years. In the eighth year of the Ta建 (太建) era of the Chen Dynasty (陳朝), at the beginning of the Anju (安居, summer retreat), he suddenly seemed to pass away while sitting, but his limbs remained soft and warm as before. After seven days, he revived. His disciples asked him the reason, and Hui Yin slowly said, 'Try to see what is in the box.' The attendant looked as he was told and found two bundles of silk. Hui Yin said, 'These are burial shrouds.' Hui Yin said that initially there were messengers leading a procession, welcoming him with silk and bamboo music, saying, 'King Yama (閻羅王, the King of Hell) invites the Dharma Master.' Immediately afterwards, he saw someone wearing a gunmian (袞冕, a type of formal Chinese robe) solemnly enter, saying, 'I am King Yama.' He then sat in the lecture hall and lectured on the Mahaprajnaparamita Sutra (大品般若經, Large Perfection of Wisdom Sutra). Every time he saw
地獄眾相五苦次第。意已經三月矣。乃復僅爾耶。噫非妄想顛倒何如。僕射徐陵尚書毛喜尤歸敬。隋仁壽三年。詔補禪定寺知事上座。頻開三論。並制疏文。入國朝。舉十六德綱記僧務。因居其一焉。京寺故崇菩薩戒。後進具戒者。其羯磨法無不依。左僕射蕭瑀刑部尚書沈叔安並欽仰奉承。于茲二紀。貞觀元年二月十三日。卒于大莊嚴寺。壽八十有九。先是戒弟子法仁。使如法住無令一生空過。至后夜分整容正坐。眾聞異香滿室而已。及道俗送至城南。又聞天樂音。遂塔而樹銘焉。其文則蘭陵蕭鈞所作也。仁亦勤學有名。
唐遺俗
不知何許人。清凈寡慾。惟日以法華自課。其數之多。不啻數千過。隋季之亂。雍之醴泉縣美泉鄉湯六者。邀于其家供養。貞觀初。將以疾終。謂友人慧廓曰。比欲以誦經靈驗啟寤流俗信響之善。今竟爾死。是終無以益於世矣。可埋屍十年然後掘之。則舌根庶幾不壞。宜起一塔以垂久遠。既死而果埋之。至十一年發墓得舌。遂建磚塔于甘谷南崖云。又豐谷鄉史呵檐者。省令史也。謙虛下士。平生不騎乘。動以法華安樂行為標準。勤于持誦。雖行道猶嘿課。其往來出入必由徑以其靜僻則念慮專也。死葬且十年或發之舌。獨在。聞者莫不嘆異。
唐玄秀
黃州隨華寺僧
【現代漢語翻譯】 地獄眾相五苦次第（地獄中眾生的各種痛苦）。意已經三月矣（我思考這個問題已經三個月了）。乃復僅爾耶（難道只能做到這樣嗎）？噫非妄想顛倒何如（唉，如果不是妄想顛倒，又該如何呢）？僕射徐陵（官名）尚書毛喜（官名）尤歸敬（尤其尊敬他）。隋仁壽三年（隋朝年號）。詔補禪定寺知事上座（被詔令任命為禪定寺的知事上座）。頻開三論（多次講授三論宗的理論）。並制疏文（並且撰寫疏文）。入國朝（進入唐朝）。舉十六德綱記僧務（被推舉為十六德之一，負責僧務）。因居其一焉（因此擔任其中一個職位）。京寺故崇菩薩戒（京城的寺廟一向崇尚菩薩戒）。後進具戒者（後來受具足戒的人）。其羯磨法無不依（他們的羯磨法都依據他）。左僕射蕭瑀（官名）刑部尚書沈叔安（官名）並欽仰奉承（都欽佩仰慕並遵從他）。于茲二紀（在這裡二十多年）。貞觀元年二月十三日（唐朝年號）。卒于大莊嚴寺（在大莊嚴寺去世）。壽八十有九（享年八十九歲）。先是戒弟子法仁（他的受戒弟子法仁）。使如法住無令一生空過（讓他如法修行，不要一生虛度）。至后夜分整容正坐（到了後半夜，整理儀容端正坐好）。眾聞異香滿室而已（眾人聞到奇異的香氣充滿房間）。及道俗送至城南（等到僧人和俗人送葬到城南）。又聞天樂音（又聽到天上的音樂聲）。遂塔而樹銘焉（於是建塔並立碑紀念他）。其文則蘭陵蕭鈞所作也（碑文是蘭陵蕭鈞所作）。仁亦勤學有名（法仁也勤奮好學，很有名氣）。 唐遺俗 不知何許人（不知道是什麼地方的人）。清凈寡慾（清凈少欲）。惟日以法華自課（每天以誦讀《法華經》作為功課）。其數之多（誦讀的次數很多）。不啻數千過（不止數千遍）。隋季之亂（隋朝末年的戰亂）。雍之醴泉縣美泉鄉湯六者（雍州醴泉縣美泉鄉的湯六）。邀于其家供養（邀請到他家供養）。貞觀初（唐朝貞觀初年）。將以疾終（將要病逝）。謂友人慧廓曰（對朋友慧廓說）。比欲以誦經靈驗啟寤流俗信響之善（我本想用誦經的靈驗來啓發世俗，使他們相信佛法）。今竟爾死（現在竟然要這樣死去）。是終無以益於世矣（最終無法利益世人了）。可埋屍十年然後掘之（可以埋葬我的屍體十年後再挖出來）。則舌根庶幾不壞（那麼舌根或許不會腐爛）。宜起一塔以垂久遠（應該建一座塔來流傳久遠）。既死而果埋之（死後果然被埋葬了）。至十一年發墓得舌（到第十一年挖開墳墓得到了舌頭）。遂建磚塔于甘谷南崖云（於是在甘谷南崖建了一座磚塔）。又豐谷鄉史呵檐者（還有豐谷鄉的史呵檐）。省令史也（是省里的令史）。謙虛下士（謙虛待人）。平生不騎乘（一生不騎馬）。動以法華安樂行為標準（總是以《法華經·安樂行品》作為標準）。勤于持誦（勤奮地誦讀）。雖行道猶嘿課（即使在行走時也在心裡默誦）。其往來出入必由徑以其靜僻則念慮專也（他來來往往都走小路，因為小路安靜僻靜，可以專心思考）。死葬且十年或發之舌（死後埋葬了十年左右，挖開墳墓）。獨在（只有舌頭還在）。聞者莫不嘆異（聽到的人沒有不驚歎奇異的）。 唐玄秀 黃州隨華寺僧（黃州隨華寺的僧人）
【English Translation】 The various appearances and five sufferings of beings in hell. I have been contemplating this for three months. Is this all that can be achieved? Alas, what else could it be but delusion and inversion? The Minister Xu Ling and the Secretary Mao Xi especially revered him. In the third year of Renshou during the Sui Dynasty, he was ordered to fill the position of senior monk in charge of affairs at Chan Ding Temple. He frequently lectured on the Three Treatises (Sanlun). He also composed commentaries. Entering the Tang Dynasty, he was selected as one of the sixteen virtues to manage monastic affairs, thus holding one of those positions. The temples in the capital had always revered the Bodhisattva precepts. Those who later received the full precepts all followed his Karma procedures. The Left Minister Xiao Yu and the Secretary of the Ministry of Justice Shen Shu'an both admired and followed him. For over two decades, on the 13th day of the second month of the first year of Zhenguan (Tang Dynasty), he passed away at Da Zhuangyan Temple at the age of eighty-nine. Previously, his disciple who received the precepts, Fa Ren, instructed him to abide by the Dharma and not let his life pass in vain. In the latter part of the night, he arranged his appearance and sat upright. The assembly smelled an extraordinary fragrance filling the room. When monks and laypeople escorted him to the south of the city, they heard heavenly music. Therefore, a pagoda was built and an inscription erected in his memory. The inscription was written by Xiao Jun of Lanling. Fa Ren was also diligent in learning and became famous. Tang Dynasty Legacy It is unknown where he was from. He was pure, quiet, and had few desires. He devoted himself daily to reciting the Lotus Sutra. The number of times he recited it was no less than several thousand. During the chaos at the end of the Sui Dynasty, Tang Liu of Meiquan Township, Liquan County, Yong Prefecture, invited him to his home for offerings. In the early years of Zhenguan, he was about to die from illness. He said to his friend Hui Kuo, 'I originally wanted to use the miraculous power of reciting the sutra to awaken the common people and make them believe in the goodness of the Dharma. Now I am about to die like this, and I will ultimately be unable to benefit the world. Bury my body for ten years and then dig it up. Then perhaps my tongue root will not be decayed. A pagoda should be built to perpetuate it for a long time.' After he died, he was indeed buried. Eleven years later, the tomb was opened and the tongue was found. Therefore, a brick pagoda was built on the south cliff of Gangu. Also, Shi He Yan of Fenggu Township, who was a provincial clerk, was humble and treated scholars with respect. Throughout his life, he did not ride horses. He always used the 'Peaceful Practices' chapter of the Lotus Sutra as his standard. He was diligent in reciting the sutra. Even when walking, he would silently recite it. He always took the path when going back and forth because it was quiet and secluded, so he could concentrate his thoughts. After he died and was buried for about ten years, his tomb was opened. Only his tongue remained. Those who heard about it were amazed and astonished. Tang Xuanxiu A monk of Suihua Temple in Huangzhou.
也。平生以誦法華為專業。每感異徴。或猶未之信也。屬時炎暑。秀素未嘗內涼。好事者夜往。邀之至。秀房外見車馬儀仗盛甚。其人因辟易退。乃呼其黨循四壁觀之皆然。仰望空中填塞無際。且共趨秀質其故。秀謝不知。及隋之季終於所居寺。
唐圓光
俗姓樸氏。辰韓新羅人。家世業儒。年二十五。杭溟渤北造金陵以究其學。有陳之世。號稱文章極盛。故得時從縉紳先生之流。考正經史。會莊嚴旻公弟子講。一聽染神。回視孔教若秕糠。然。乃奏乞入道詔許之。落髮稟具之後。遊歷橫肆。研成實涅槃惟謹。晚修定業于吳之虎丘山。禪侶云臻。遂有終焉之志。或居山下請一出弘演。辭不可勉。為開導四眾。愜心自爾。名譽益振海陬。領表。負橐相逐隋氏奄有天下兵入揚都。光被虜將加刑戮。主將遙見火及塔寺。就視之則光縛置塔下初無火也。異而釋其縛。開皇九年。來京師。因舉唱攝論眾盈座席。俄而其國之王金氏頻上表。愿于歸本國。詔慰勞遣之。既至老幼。欣快如佛下生。衣服藥食並其後宮至營。不使佐助。欲以專福也。入內得乘輿侍以弟子。貞觀四年。疾經七日端坐。終於所住皇隆寺。壽九十有九。喪給羽儀以王禮。葬于郊外。弟子圓安嗣其徽猷。遍攬之餘。復戾止京寺。特進蕭瑀。奏請住其所
【現代漢語翻譯】 現代漢語譯本： 也。他平生以誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）為專職，經常感受到奇異的徵兆，但有時仍然不相信。當時正值炎熱的夏天，秀的房間里從來沒有涼爽過。一些好事者晚上前去，邀請他到某處。秀在房外看見車馬儀仗非常盛大，那些人因此害怕退卻。於是呼喚同伴沿著四壁觀看，到處都是這樣。抬頭仰望空中，擁擠填塞沒有邊際。他們一起去詢問秀其中的緣由，秀推辭說不知道。到了隋朝末年，秀在他所居住的寺廟中去世。
唐朝的圓光（Yuanguang）： 俗姓樸氏，是辰韓新羅國（Silla）人。家世代以儒學為業。二十五歲時，前往溟渤（指渤海）以北的金陵（今南京）研究學問。在陳朝時期，號稱文章最為興盛，因此得以經常跟從縉紳先生之流，考證經史。適逢莊嚴寺的旻公（Minggong）的弟子講經，圓光聽了一次就深受感染，回頭看待孔子的教義就像糠秕一樣。於是上奏請求出家為僧，皇帝下詔允許。落髮受戒之後，四處遊歷，專心研習《成實論》（Tattvasiddhi-śāstra）和《涅槃經》（Nirvana Sutra）。晚年在吳地的虎丘山修行禪定，禪宗同伴紛紛前來，於是有了在此終老的打算。有人住在山下，請求他出來弘揚佛法，圓光推辭不掉，便為四眾開導，使他們心滿意足。從此，圓光的名聲更加遠揚到海邊。領頭的人和揹著行李的人接連不斷地跟隨他。隋朝吞併天下，軍隊進入揚州，圓光被俘虜的將領判處刑罰。主將遠遠看見火燒到塔寺，前去檢視，發現圓光被綁在塔下，根本沒有火。感到驚異，便解開了他的束縛。開皇九年，圓光來到京師，於是開始宣講《攝大乘論》（Mahāyānasaṃgraha），聽眾坐滿了席位。不久，他的國家新羅的國王金氏多次上表，希望圓光回國。皇帝下詔慰勞並遣送他回國。圓光到達后，老人和小孩都歡欣快樂，就像佛陀降生一樣。國王將衣服、藥物和食物，甚至連後宮都用來供養圓光，不讓其他人佐助，想要以此來專享福報。圓光進入王宮可以乘坐御輦，並有弟子侍奉。貞觀四年，圓光生病七天後，端坐而逝，終年九十九歲。朝廷按照王侯的禮儀給予喪葬，安葬在郊外。弟子圓安繼承了他的事業，廣泛學習之後，又回到京城的寺廟。特進蕭瑀上奏請求圓安住在圓光原來的住所。
【English Translation】 English version: Also. Throughout his life, he specialized in reciting the Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra). He often sensed strange omens, but sometimes he still didn't believe them. At that time, it was the height of summer, and Xiu's room was never cool. Some busybodies went at night to invite him somewhere. Xiu saw a grand display of carriages and horses outside the room, and those people retreated in fear. So they called their companions to look along the four walls, and it was the same everywhere. Looking up at the sky, it was crowded and filled without limit. They went together to ask Xiu the reason, but Xiu declined, saying he didn't know. At the end of the Sui Dynasty, Xiu died in the temple where he lived.
Yuanguang (圓光) of the Tang Dynasty: His secular surname was Park, and he was a person from Silla (新羅), one of the Three Kingdoms of Korea. His family had been engaged in Confucianism for generations. At the age of twenty-five, he went to Jinling (金陵, modern Nanjing) north of the Bohai Sea (溟渤) to study. During the Chen Dynasty, it was said that literature was at its peak, so he was often able to follow gentlemen and scholars to examine and correct classics and histories. He happened to hear a lecture by a disciple of Minggong (旻公) of Zhuangyan Temple, and he was deeply influenced by it. Looking back at the teachings of Confucius, they seemed like chaff. So he requested to become a monk, and the emperor issued an edict allowing it. After shaving his head and receiving the precepts, he traveled extensively, diligently studying the Tattvasiddhi-śāstra (成實論) and the Nirvana Sutra (涅槃經). In his later years, he cultivated meditation at Tiger Hill in Wu, and Chan companions came one after another, so he had the intention of ending his life there. Someone living at the foot of the mountain asked him to come out and propagate the Dharma, and Yuanguang could not refuse, so he guided the four assemblies, satisfying their hearts. From then on, Yuanguang's reputation spread even further to the coast. Leaders and those carrying luggage followed him one after another. The Sui Dynasty annexed the world, and the army entered Yangzhou. Yuanguang was sentenced to punishment by the captured general. The main general saw from afar that the fire reached the pagoda and temple. When he went to check, he found Yuanguang tied under the pagoda, and there was no fire at all. Surprised, he untied him. In the ninth year of the Kaihuang era, Yuanguang came to the capital and began to lecture on the Mahāyānasaṃgraha (攝大乘論), and the audience filled the seats. Soon after, King Kim of his country, Silla, repeatedly submitted memorials, hoping that Yuanguang would return to his country. The emperor issued an edict to comfort and send him back. When Yuanguang arrived, the old and the young were joyful, as if the Buddha had descended. The king used clothes, medicine, and food, even the harem, to support Yuanguang, not allowing others to assist, wanting to exclusively enjoy the blessings. Yuanguang could ride in the imperial carriage when entering the palace, and he was attended by disciples. In the fourth year of the Zhenguan era, Yuanguang died after being ill for seven days, sitting upright, at the age of ninety-nine. The court gave him a funeral with the rites of a king and buried him in the suburbs. His disciple Yuan'an inherited his career, and after studying extensively, he returned to the temple in the capital. The Special Advance Xiao Yu requested that Yuan'an live in Yuanguang's former residence.
。造藍田之津樑寺。其述光平生尤詳云。
唐明凈
高密人。少出家。即研定學。燕坐海畔之蒙山。數十載后。南遊會稽天臺諸山。嘗分衛村中。回途值群虎向之張口。凈以其饑遽抄飯遍內其口。且對之啖所餘飯自若。因謂虎曰。所愧飯少不足以相濟也。明日亦如之。同侶嘆異焉。久之反居蒙山之麓。會亢旱巫覡祭祀。皆不驗。凈請掃灑一室。獨處其中。當致雨七日而雨沾洽。貞觀三年。京師自冬至夏。凡六閱月不雨。民情憂惱。歷試李釋方術。岳瀆諸祠。走性幣俱莫之效。時有侍從潘姓者。嘗守密以凈舊事白于上。詔至問所欲。凈曰無所欲。但給私度僧尼公貫。賜天下新寺額。如此而已。詔許之。仍賜油香。就莊嚴寺。房入寂。逮七日之旦。凈使深海守衛。視天西北。曰當有白虹。視之而信。曰雨至矣。頃之驟雨竟一日。既而群下稱述上德。而凈前所奏請。未及施行。然農作頓興。苗已入土。而雨不繼。則苗萎槁。左僕射房玄齡造凈以謁凈曰。幽顯一理耳。許而不酬。于理如何。上聞詔盡停機務以齋又七日而果雨。是歲有秋。詔酬前所許外別度僧三千。以慰凈意。未幾還鄉里 住義勝寺寺有慧融者。素業禪。能祝水愈疾。詔住京之普光寺二宮。敬重禮遣相踵云。
唐法喜
襄陽李氏子也。七
【現代漢語翻譯】 現代漢語譯本：建造了藍田的津樑寺（Jinliang Temple）。其中對述光（Shuguang）一生的記述尤為詳細。
唐朝的明凈（Mingjing）法師
是高密人。年少時出家，隨即深入研究佛學。在海邊的蒙山（Meng Mountain）靜坐修行數十年後，南遊會稽山（Kuaiji Mountain）、天臺山（Tiantai Mountain）等名山。曾經在村中乞食，返回途中遇到一群老虎向他張開大口。明凈法師因為老虎飢餓，便迅速地將飯抄起來遍塞入虎口。並且對著老虎吃剩下的飯，神態自若。於是對老虎說：『慚愧飯太少，不足以互相救濟。』第二天也像這樣。同伴們嘆息稱奇。很久之後返回居住在蒙山的山腳下。適逢大旱，巫師祭祀，都不靈驗。明凈法師請求打掃一間屋子，獨自住在其中。說應當七天內下雨，結果雨水充足。貞觀三年，京師從冬天到夏天，整整六個月沒有下雨。百姓憂愁煩惱。歷次嘗試李淳風的方術、岳瀆諸神的祭祀，耗費祭品都無效驗。當時有侍從姓潘，曾經在密州任職，將明凈法師的舊事稟告皇上。皇上下詔召見，問他想要什麼。明凈法師說沒有什麼想要的，只希望允許私人剃度的僧尼獲得官方認可的身份，賜予天下新寺廟匾額，如此而已。皇上下詔允許。仍然賜予油和香，在莊嚴寺（Zhuangyan Temple）的房間里入寂。等到第七天的早晨，明凈法師讓守衛的人看西北方向的天空，說應當有白虹出現。觀看后確實如此。說明天下雨了。不久之後，大雨下了一整天。之後群臣稱頌皇上的德行，而明凈法師之前所奏請的事情，還沒有來得及施行。然而農作物已經開始生長，秧苗已經插進土裡，如果雨水不繼續，那麼秧苗就會枯萎。左僕射房玄齡拜訪明凈法師，對明凈法師說：『幽冥和顯世是一個道理。答應了而不兌現，于理不合。』皇上聽聞后，下詔停止一切政務，齋戒七天，果然下雨了。這年獲得了豐收。皇上下詔兌現之前所答應的，另外再特批三千僧人，來安慰明凈法師的心意。不久之後返回家鄉，住在義勝寺（Yisheng Temple），寺廟裡有慧融（Huirong）法師，一向修習禪定，能用符水治病。皇上下詔讓他住在京城的普光寺（Puguang Temple），皇宮貴人敬重他，贈送禮物絡繹不絕。
唐朝的法喜（Faxi）法師
是襄陽李氏的兒子。
【English Translation】 English version: He built Jinliang Temple (Jinliang Temple) in Lantian. Among them, the description of Shuguang's (Shuguang) life is particularly detailed.
Mingjing (Mingjing) of the Tang Dynasty
Was a native of Gaomi. He became a monk at a young age and immediately began to study Buddhism in depth. After meditating on Meng Mountain (Meng Mountain) by the sea for decades, he traveled south to famous mountains such as Kuaiji Mountain (Kuaiji Mountain) and Tiantai Mountain (Tiantai Mountain). He once begged for food in a village and encountered a group of tigers opening their mouths towards him on the way back. Because the tigers were hungry, Dharma Master Mingjing quickly scooped up the rice and stuffed it into their mouths. He then ate the remaining rice in front of the tigers, appearing calm and composed. So he said to the tigers, 'I am ashamed that the rice is too little to help each other.' The next day was the same. His companions sighed in amazement. After a long time, he returned to live at the foot of Meng Mountain. At that time, there was a severe drought, and the shamans' sacrifices were ineffective. Dharma Master Mingjing requested to clean a room and live in it alone. He said that it should rain within seven days, and as a result, there was sufficient rain. In the third year of Zhenguan, the capital city had not rained for six months from winter to summer. The people were worried and distressed. Repeated attempts with Li Chunfeng's techniques and sacrifices to the gods of mountains and rivers, spending offerings, were all ineffective. At that time, there was an attendant surnamed Pan, who had served in Mizhou and reported the old deeds of Dharma Master Mingjing to the emperor. The emperor issued an edict to summon him and asked him what he wanted. Dharma Master Mingjing said that he did not want anything, only that privately ordained monks and nuns be allowed to obtain officially recognized status, and that new temples throughout the country be granted plaques, that was all. The emperor issued an edict allowing it. He still bestowed oil and incense, and entered Nirvana in a room at Zhuangyan Temple (Zhuangyan Temple). On the morning of the seventh day, Dharma Master Mingjing asked the guards to look at the northwest sky, saying that a white rainbow should appear. After watching, it was indeed so. He said that it would rain. Soon after, it rained heavily for a whole day. Afterwards, the ministers praised the emperor's virtue, but the matters that Dharma Master Mingjing had requested before had not yet been implemented. However, crops had already begun to grow, and seedlings had been planted in the soil. If the rain did not continue, the seedlings would wither. Zuo Pushe Fang Xuanling visited Dharma Master Mingjing and said to him, 'The unseen and the visible world are the same principle. It is unreasonable to promise but not fulfill.' After hearing this, the emperor issued an edict to stop all government affairs and fast for seven days, and indeed it rained. That year, a bumper harvest was obtained. The emperor issued an edict to fulfill what he had promised before, and additionally approved three thousand monks to comfort Dharma Master Mingjing's heart. Soon after, he returned to his hometown and lived in Yisheng Temple (Yisheng Temple). In the temple was Dharma Master Huirong (Huirong), who had always practiced meditation and could use talisman water to cure diseases. The emperor issued an edict for him to live in Puguang Temple (Puguang Temple) in the capital, and nobles of the imperial palace respected him, sending gifts in an endless stream.
Faxi (Faxi) of the Tang Dynasty
Was the son of the Li family of Xiangyang.
歲出家。依顥禪師。住禪定寺。奉侍積久。恭恪自持。而顥專修定業。將終之前一夕。所居房壁無故而崩。顥曰。依報已乖。吾其去矣。遂端坐而瞑。喜時尚為沙彌。因入荊州青溪寺服勞清眾。夜則然薪誦經。雖兼諸部而所宗。惟法華每於食頃輒暗盡一卷。余則常在三昧。稍涉昏散則復溫習。仁壽間。詔仍𨽻禪定寺監護佛牙舍利。久之誓轉法華經一千部。以追嚴先師顥公靈爽。晨霄繫心滿八百部。而益以加厲。寺僧有見白牛駕寶車入喜房者。隨軌跡之無有也。且勤于周贍疾苦。處身屎尿中不問。武德四年。右僕射蕭瑀建津樑寺於藍田迎居之施者填委。晚營驪山南阜以老焉。貞觀六年。染微恙十月十二日。告弟子曰。無常已至。慎勿囂擾。時時唱云。三界虛妄。但是一心。俄林北有音樂車馬聲。喜聞而咄曰。久舍果報。如何更生樂處耶。乃入定須臾聲止。香氣充室。夜五鼓矣。端坐而卒。壽六十一。
初喜于貞觀之元。其所在處。每致火焰之瑞。又嘗遊山預定葬地。及是鑿龕以藏。明日且行。而夜大雪。所積餘尺許。而所被僅二里。行至中道其神憑弟子語曰。吾欲施尸眾生。如何埋我而違本願乎。故但露置龕中不成葬而顏色久不變壞。宋公㻦睹而嗟異焉。后偶舉衲衣。視之則皆枯骸。所全者獨頭頂爾。是非其本願
【現代漢語翻譯】 現代漢語譯本： 歲時出家，依止顥禪師，住在禪定寺。長久地奉侍顥禪師，恭敬謹慎地約束自己。而顥禪師專修禪定。臨終前一晚，所居住的房間墻壁無緣無故地崩塌。顥禪師說：『所依的果報已經乖離，我該離去了。』於是端坐而逝。喜禪師當時還是沙彌，於是前往荊州青溪寺服勞大眾。夜晚則點燃柴火誦經，雖然兼修各部經典，但所宗奉的唯有《法華經》，每次在吃飯的時間就能背誦完一卷。其餘時間常常處於三昧之中，稍微有些昏沉散亂就重新溫習。仁壽年間，皇帝下詔讓喜禪師仍舊隸屬於禪定寺，監護佛牙舍利。很久以後，喜禪師發誓要轉誦《法華經》一千部，以追薦先師顥公的靈魂。早晚都用心誦經，滿了八百部，而且更加努力。寺里的僧人有人看見白牛駕著寶車進入喜禪師的房間，但尋找軌跡卻什麼也沒有。喜禪師還勤于賙濟照顧患病痛苦的人，身處屎尿之中也不過問。武德四年，右僕射蕭瑀在藍田建造津樑寺，迎請喜禪師居住，佈施的人絡繹不絕。晚年則在驪山南面的山坡上安度晚年。貞觀六年，染上小病，十月十二日，告訴弟子們說：『無常已經到來，千萬不要喧譁吵鬧。』時時唱誦：『三界虛妄，一切唯心。』不久，北面的樹林里傳來音樂車馬的聲音。喜禪師聽了呵斥道：『我已經捨棄了果報，怎麼還要往生到快樂的地方呢？』於是入定，一會兒聲音停止，香氣充滿房間。夜裡五更時分，端坐而逝，享年六十一歲。 當初，喜禪師在貞觀元年，他所在的地方，常常出現火焰的祥瑞。又曾經遊山，預先選定了埋葬的地方。到要鑿龕安葬的時候，第二天就要動身，而夜裡下了大雪，積雪有一尺多厚，但覆蓋的範圍只有二里。走到半路，他的神識依附在弟子身上說：『我想要施捨屍體給眾生，怎麼能埋葬我而違揹我本來的願望呢？』所以只是露天放置在石龕中，沒有安葬，但顏色很久都沒有改變腐壞。宋公㻦看見後感嘆稱奇。後來偶然拿起他的衲衣，看見裡面全是枯骨，所完整的只有頭頂而已。這難道不是他本來的願望嗎？
【English Translation】 English version: At a young age, he left home and became a monk, relying on Chan Master Hao (Hao Chanshi, a Chan master). He resided at Chan Ding Temple (Chanding Si, a temple name), serving him for a long time with utmost respect and self-discipline. Master Hao, however, focused solely on cultivating meditative concentration. On the eve of his passing, the walls of his room collapsed for no apparent reason. Master Hao said, 'The dependent retribution has gone awry; it is time for me to depart.' He then sat upright and passed away. At that time, Xi (Xi Chanshi, a Chan master) was still a novice. He went to Qingxi Temple (Qingxi Si, a temple name) in Jingzhou to serve the monastic community. At night, he would burn firewood and recite scriptures. Although he studied various texts, he primarily revered the Lotus Sutra (Fahua Jing, the Lotus Sutra), completing one chapter during each mealtime. He often remained in Samadhi (Sanmei, meditative state). If he became slightly drowsy or distracted, he would review the scriptures again. During the Renshou era, the emperor ordered him to return to Chan Ding Temple to oversee the Buddha's tooth relic. After a long time, he vowed to recite the Lotus Sutra one thousand times to commemorate his late teacher, Master Hao. He devoted himself to this task day and night, completing eight hundred recitations and continuing with even greater diligence. A monk in the temple saw a white ox pulling a treasure carriage entering Xi's room, but there was no trace of it afterward. Furthermore, he diligently cared for the sick and suffering, remaining amidst excrement and urine without concern. In the fourth year of the Wude era, Xiao Yu (Xiao Yu, a government official) built Jinliang Temple (Jinliang Si, a temple name) in Lantian and invited Xi to reside there. Donors flocked to him. In his later years, he lived on the southern slope of Mount Li (Lishan, a mountain name) to spend his remaining years. In the sixth year of the Zhenguan era, he contracted a minor illness. On the twelfth day of the tenth month, he told his disciples, 'Impermanence has arrived; be careful not to be noisy or disruptive.' He constantly chanted, 'The three realms are illusory; everything is mind.' Soon after, the sound of music, carriages, and horses came from the forest to the north. Xi heard it and rebuked, 'I have already relinquished karmic retribution; how can I be reborn in a place of pleasure?' He then entered Samadhi, and the sound ceased after a while. The room was filled with fragrance. At the fifth watch of the night, he passed away while sitting upright, at the age of sixty-one. Initially, during the first year of the Zhenguan era, auspicious signs of flames often appeared wherever Xi was. He also once traveled to the mountains and pre-selected a burial site. When it came time to carve a niche for burial, he was about to set off the next day, but it snowed heavily that night, accumulating over a foot of snow, but only covering an area of about two li (Li, a unit of measurement). On the way, his spirit possessed a disciple and said, 'I wish to donate my body to sentient beings; how can you bury me and go against my original vow?' Therefore, he was simply placed in the stone niche in the open air, without burial, and his complexion did not change or decay for a long time. Duke Song (Song Gong, a duke) saw it and exclaimed in amazement. Later, he accidentally picked up his kasaya (Na Yi, a monk's robe) and saw that it was full of dry bones, with only the top of his head remaining intact. Was this not his original vow?
然歟。
唐智興
洛州宋氏子。謙約自持仍厲操行。誦習諸經要偈心口相師不輟。昏曉。住禪定寺。世所謂大莊嚴寺也。依首律師講。會同侶徴難。詞鋒驚挺。大業五年。冬任寺之維那職。扣鐘之法。奉佩勤至。僧三果者有兄從駕南幸江都道亡。無訃。於是其妻夢之曰。吾行達彭城不幸病死。生於地獄。受苦叵言。賴於今月旦日禪定寺僧智興鳴鐘響振地獄。同受苦者。一時解脫。而生樂處。圖報其恩。可具絹十疋奉之。以陳吾意妻寤為人言之。曾莫之信。俄復夢及。巫覡降語皆然。乃如數奉絹興以非己功德。並轉施大眾。或問興鳴鐘致感之由。曰余見付法藏傳罽膩吒王劍輪停事及增一阿含鐘聲功德。遵此力行不敢怠爾。其擊之始則祝曰。愿諸聖賢同入道場。紓發三下。所以展恭敬也。逮乎長打則祝曰。愿諸惡趣聞我鐘聲。俱離苦楚。必盡三通。所以暢慈悲也。嚴寒之夕。極凍之晨。皮裂肉皴。猶露手執椎。掌內凝血。無所辭憚。如斯而已。其他又何術哉。貞觀六年三月。遘疾。預如終日。舍資具食召眾陳別。春秋四十五。葬杜城弟子善因講四分律誦法華經以薦冥福。
唐道昂
魏郡人。未詳氏族。從靈裕法師出家。于寒陵山寺。習華嚴地論。時以闡化。而志生安養。一日忽登報應寺之高座。
【現代漢語翻譯】 現代漢語譯本： 是這樣的。
唐朝的智興法師
是洛州宋氏之子。他為人謙遜節儉，嚴格要求自己，操守高尚。誦讀各種佛經的精要偈頌，口誦心維，從不懈怠，無論是清晨還是夜晚，都住在禪定寺（世人所說的大莊嚴寺）。他跟隨首律師學習佛法，與同伴們一起辯論，言辭犀利。大業五年冬天，他擔任寺里的維那（寺院的綱領執事）一職，認真負責地敲鐘。僧人三果有個哥哥跟隨皇帝前往江都，在路上去世，沒有訊息傳回。於是，他的妻子夢見哥哥說：『我走到彭城時不幸病死，墮入地獄，遭受難以言說的痛苦。幸虧這個月月初，禪定寺的僧人智興敲鐘，鐘聲響徹地獄，使一同受苦的人，一時都得到解脫，轉生到快樂的地方。爲了報答他的恩情，你可以準備絹十匹送給他，以表達我的心意。』妻子醒來后告訴了別人，但沒有人相信。不久，她又夢見了，巫師的占卜結果也一樣。於是，她按照夢中的指示，送了絹給智興。智興認為這不是自己的功德，於是把絹轉贈給大眾。有人問智興敲鐘能產生如此感應的原因，他說：『我看到《付法藏傳》中罽膩吒王（Kanishka，貴霜王朝國王）的劍輪停住的故事，以及《增一阿含經》中鐘聲的功德，所以我遵照這些，努力去做，不敢懈怠。』他敲鐘開始時，會祝願說：『愿諸位聖賢一同進入道場。』然後連續敲三下，以此來表達恭敬之意。等到長時間敲擊時，則祝願說：『愿諸位在惡道受苦的眾生，聽到我的鐘聲，都能脫離苦難。』一定要敲滿三通，以此來宣揚慈悲之心。在嚴寒的夜晚，極度寒冷的早晨，即使面板凍裂，肉生凍瘡，仍然露出雙手執槌敲鐘，手掌內凝結著鮮血，也毫不推辭。就像這樣而已，除此之外，又有什麼其他的方法呢？』貞觀六年三月，智興法師生病，預先知道自己將要去世的日子。他拿出自己的財物和食物，召集眾人告別。享年四十五歲。安葬在杜城。他的弟子善因講《四分律》，誦《法華經》，以此來為他祈求冥福。
唐朝的道昂法師
是魏郡人，不清楚他的氏族。他跟隨靈裕法師出家，在寒陵山寺學習《華嚴經》和《地論》。當時他以弘揚佛法為己任，並且立志往生安養（極樂世界）。有一天，他忽然登上報應寺的高座。
【English Translation】 English version: So it is.
The Tang Dynasty's Zhi Xing
Was a son of the Song family of Luozhou. He was humble and frugal, maintaining strict self-discipline and noble conduct. He recited and studied the essential verses of various sutras, memorizing them by heart and mouth without ceasing, whether at dawn or dusk, residing at Chan Ding Temple (what the world calls Da Zhuang Yan Temple). He studied the Dharma under Lawyer Shou, debating with his companions, his words sharp and striking. In the winter of the fifth year of the Daye era, he took on the position of Vina (monastery supervisor) at the temple, diligently and respectfully performing the duty of striking the bell. The monk San Guo had an elder brother who followed the emperor to Jiangdu and died on the way, with no news returning. Thereupon, his wife dreamed of him, saying: 'I reached Pengcheng and unfortunately died of illness, falling into hell, suffering unspeakable torment. Fortunately, on the first day of this month, the monk Zhi Xing of Chan Ding Temple struck the bell, its sound resounding through hell, causing those suffering together to be liberated at once and reborn in a place of joy. To repay his kindness, you can prepare ten bolts of silk and offer them to him, to express my gratitude.' The wife awoke and told others, but no one believed her. Soon, she dreamed again, and the oracles of the shamans were the same. So, she offered the silk to Zhi Xing as instructed. Zhi Xing believed this was not his own merit, so he distributed the silk to the public. Someone asked Zhi Xing the reason why striking the bell could produce such a response, and he said: 'I saw the story in the Fu Fa Zang Zhuan of King Kanishka (Kanishka, King of the Kushan Dynasty) stopping the wheel of swords, and the merits of the bell sound in the Ekottara Agama Sutra, so I follow these, striving to do so, not daring to be lazy.' When he began to strike the bell, he would wish: 'May all the sages and virtuous ones enter the Daochang (bodhimanda, place of enlightenment) together.' Then he would strike it three times in succession, to express his respect. When he struck it for a long time, he would wish: 'May all sentient beings suffering in the evil realms, upon hearing my bell sound, be freed from suffering.' He would be sure to strike it three times, to proclaim compassion. On cold nights and extremely cold mornings, even if his skin was cracked and his flesh chapped, he would still expose his hands to hold the mallet and strike the bell, blood congealing in his palms, without any hesitation. It was just like this, what other methods were there?' In the third month of the sixth year of the Zhenguan era, Dharma Master Zhi Xing fell ill, knowing in advance the day he would pass away. He took out his possessions and food, summoned the assembly to bid farewell. He was forty-five years old. He was buried in Ducheng. His disciple Shan Yin lectured on the Four-Part Vinaya and recited the Lotus Sutra to pray for his well-being in the afterlife.
The Tang Dynasty's Dao Ang
Was a native of Weijun, his clan unknown. He left home under Dharma Master Ling Yu, studying the Avatamsaka Sutra and the Dasabhumika Sutra at Hanling Mountain Temple. At that time, he took it as his responsibility to propagate the Dharma, and he aspired to be reborn in Sukhavati (the Pure Land). One day, he suddenly ascended the high seat of Bao Ying Temple.
手秉香爐。為四眾受菩薩戒。舉目見天人合沓。管絃繁會。有聲曰。兜率陀天下迎。昂曰。天道輪迴。不斷生死。本祈心凈土。如何此誠不遂耶。言訖天人即滅。乃見香華伎樂從西方來旋還頂上。昂呼大眾曰。善自進修。慎勿相負。香爐忽脫手而墜。竟端坐終於高座之上。春秋六十九矣。時貞觀七年八月也。靈龕歸葬寒陵之山。初昂畜一犬。聾而黠。每減所食子之。反昂終。犬亦失所在。又嘗夜講。堂宇闇冥。昂舒掌發光明睹毫髮。或詰所從來。答曰。此在人恒有爾。何怪至是。將殯視其足文。成普光堂字。噫異矣 又相州沙門靈智者。亦裕公弟子也。于昂寔兄弟蚤年。屢于裕公輪下為都講有聲障鄴間。晚遽屏絕章疏。專修定業。貞觀八年。終春秋七十五。
唐洪滿
姓梁。安定人。年十五時。未出家。忽患雙足攣躄。百藥不能已。獨念觀音經以祈效驗。閱三年。偶有僧持澡瓶前立而不言。滿問曰。師何從來。曰以檀越帝見召故來耳。滿因扣頭問曰。弟子宿生何業。今報此攣躄也。僧曰。以汝嘗拘縛他人。是以報然。汝但閉目吾為汝療之。滿從言但覺兩膝輕爽。各如拔去。六七寸長釘然。即開目致禮以謝。遂失僧所在。於是滿行步如常。乃寤。其僧寔觀音已。自爾滿愈益勸厲誓不娶。以終其身。能禪坐動
【現代漢語翻譯】 現代漢語譯本 手持香爐，為四眾（比丘、比丘尼、優婆塞、優婆夷）傳授菩薩戒。抬頭看見天人聚集，奏響各種樂器，場面盛大。有聲音說：『兜率陀天（梵文：Tuṣita，欲界第四天，彌勒菩薩所在）下來迎接你。』洪昂說：『天道輪迴，不斷生死。我本祈求心凈土，為何這個願望不能實現呢？』說完，天人立刻消失。隨即看見香花伎樂從西方而來，環繞在頭頂。洪昂呼喚大眾說：『好好努力修行，不要辜負自己。』香爐忽然從手中脫落墜地，最終端坐在高座上圓寂，享年六十九歲。時間是貞觀七年八月。靈柩被送回寒陵山安葬。當初，洪昂養了一條狗，又聾又聰明。每次減少自己的食物餵養它。洪昂圓寂后，狗也失去了蹤影。又曾經在夜晚講經，殿堂昏暗。洪昂伸出手掌，發出光明，能看清細微之處。有人問光明從哪裡來，回答說：『這在人身上本來就有，有什麼奇怪的。』將要入殮時，檢視他的腳底，有『普光堂』三個字。唉，真是奇異啊！ 另外，相州沙門靈智，也是裕公的弟子。和洪昂是兄弟，早年多次在裕公門下擔任都講，在鄴地一帶很有名聲。晚年突然停止撰寫章疏，專心修習禪定。貞觀八年圓寂，享年七十五歲。 唐朝的洪滿 姓梁，是安定人。十五歲時，還未出家，忽然患上雙腿攣縮的疾病，各種藥物都無法治癒。獨自唸誦觀音經，祈求得到靈驗。過了三年，偶然有個僧人拿著澡瓶站在他面前，一言不發。洪滿問道：『師父從哪裡來？』僧人說：『因為檀越（梵文：dānapati，施主）帝釋天（梵文：Śakra，佛教護法神）召見我，所以我來了。』洪滿於是叩頭問道：『弟子前世造了什麼業，今生遭受這雙腿攣縮的果報？』僧人說：『因為你曾經拘禁束縛他人，所以得到這樣的報應。你只要閉上眼睛，我為你治療。』洪滿聽從了他的話，只覺得兩膝輕鬆舒爽，好像拔去了六七寸長的釘子一樣。隨即睜開眼睛，行禮表示感謝。僧人隨即消失不見。於是洪滿行走如常。這才醒悟，那個僧人是觀音菩薩。從此洪滿更加努力修行，發誓不娶妻，以此終身。能禪坐入定。
【English Translation】 English version Holding an incense burner, he administered the Bodhisattva precepts to the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās). He looked up and saw a gathering of devas (heavenly beings), with a grand performance of musical instruments. A voice said, 'The Tuṣita Heaven (the fourth heaven of the desire realm, where Maitreya Bodhisattva resides) has come to welcome you.' Hong Ang said, 'The heavenly path is a cycle of rebirth, without end. I originally prayed for a pure land in my heart, why is this wish not fulfilled?' After he spoke, the devas immediately disappeared. Then he saw incense, flowers, music, and dance coming from the west, circling above his head. Hong Ang called out to the assembly, 'Strive to cultivate yourselves well, do not let yourselves down.' The incense burner suddenly fell from his hand, and he passed away peacefully on the high seat, at the age of sixty-nine. The time was the eighth month of the seventh year of the Zhenguan era. His coffin was returned to the mountains of Hanling for burial. Initially, Hong Ang kept a dog, deaf but clever. He would reduce his own food to feed it. After Hong Ang passed away, the dog also disappeared. Also, he once lectured at night, and the hall was dark. Hong Ang stretched out his palm, emitting light, and could see even the smallest details. Someone asked where the light came from, and he replied, 'This is something everyone inherently has, why is it strange?' When preparing for the funeral, they saw the words 'Pu Guang Tang' (Hall of Universal Light) formed on the soles of his feet. Alas, how extraordinary! In addition, the śrāmaṇa (monk) Lingzhi of Xiangzhou, was also a disciple of Master Yu. He and Hong Ang were brothers, and in his early years, he often served as the chief lecturer under Master Yu, and was well-known in the area of Ye. In his later years, he suddenly stopped writing commentaries and devoted himself to meditation. He passed away in the eighth year of the Zhenguan era, at the age of seventy-five. Hong Man of the Tang Dynasty His surname was Liang, and he was from Anding. At the age of fifteen, before he had left home, he suddenly suffered from a disease that caused his legs to contract, and no medicine could cure it. He recited the Guanyin Sutra alone, praying for a miraculous cure. After three years, a monk suddenly stood before him with a bathing vase, without saying a word. Hong Man asked, 'Where do you come from, Master?' The monk said, 'Because the dānapati (patron) Śakra (Buddhist protector deity) has summoned me, that is why I have come.' Hong Man then kowtowed and asked, 'What karma did this disciple create in a past life, that I now suffer the retribution of these contracted legs?' The monk said, 'Because you once imprisoned and bound others, that is why you receive this retribution. Just close your eyes, and I will heal you.' Hong Man followed his words, and only felt his knees become light and refreshed, as if six or seven-inch-long nails had been pulled out. He then opened his eyes, bowed, and expressed his gratitude. The monk then disappeared. Thereupon, Hong Man walked as usual. Only then did he realize that the monk was Avalokiteśvara (Guanyin) Bodhisattva. From then on, Hong Man became even more diligent in his cultivation, vowing never to marry, and to end his life in this way. He was able to enter samādhi (meditative absorption).
入三日七日定。開皇初。始剃落。住救度寺大業間。徙居法海。貞觀十三年卒。壽八十三。
唐慧聰
姓王氏。住益州福化寺。素業講誦。手不釋卷。自云法華經常不輕菩薩不專讀誦經典。但行禮拜四眾。尚得六根清凈。我何為于諸佛世尊而不禮敬哉。即于別院。閉門依經唱禮萬五千佛。寺僧嘗于壁隙。窺之。見聰方拜西龍天八部皆環立衛侍隨其俯仰。數數非一。或入其院。莫不心戰而出。恒聞異香蔚然。貞觀中卒。院自爾絕人來往跡。而夜則每有禮拜行道彈指聲。
唐曇藏
姓楊氏。弘農華陰人。年十五。或以其有夭相。二親即為姻媾。以冀嗣續。非其志也。乃竟遁去。欲遂剃落。而未遇其人。方默唸觀世音。道值黔而牧二牛者。從問所可宿地。則曰。西行有寺。稍聞鐘聲。果見寺。而僧徒尤眾。且為圓頂無難色。竣事即出門。僅百步回顧無所見。由是知為化境云。黎明西奔隴上尋還京邑。住旌善寺登且戒聽習經論。意義有所疑則往山東稽諸宿德。地持十地無擁滯。晚歸𨽻貫光明寺獻后崩。召住禪定。國朝造會昌寺。詔為上座。貞觀譯經詔證義。又詔主興善寺。藏固讓舉藍田化感寺潤法師。自代果稱旨。東宮有疾。入授戒而瘳。賜帛賜衣。且詔度僧三千。並造普光寺。使隸焉。詔問得遙受
【現代漢語翻譯】 現代漢語譯本 入三日七日定。開皇初年，開始剃度出家。住在救度寺，大業年間，遷居法海。貞觀十三年去世，享年八十三歲。
唐代慧聰
姓王，住在益州福化寺。平素致力於講經誦經，手不釋卷。自稱《法華經》常不輕菩薩不專門讀誦經典，只是禮拜四眾，尚且能夠得到六根清凈。我為什麼不對諸佛世尊禮敬呢？於是在別院，閉門依照經典唱禮一萬五千佛。寺中僧人曾經從墻壁縫隙中窺視，看見慧聰正在禮拜，西方的龍天八部都環繞站立衛護侍奉，隨著他的俯仰而動，多次如此。有人進入他的院子，沒有不心驚膽戰而出的。經常聞到奇異的香氣濃郁。貞觀年間去世。院子從此斷絕了人來往的軌跡，而夜晚則常常有禮拜、行道、彈指的聲音。
唐代曇藏
姓楊，是弘農華陰人。十五歲時，有人說他有早夭之相，他的父母就為他安排婚事，希望他能延續後代，但這並非他的志向。於是最終逃走，想要剃度出家，但沒有遇到合適的人。於是默默唸誦觀世音菩薩的名號。在前往黔地的路上遇到兩個牧牛人，向他們詢問可以住宿的地方，他們說：『向西走有座寺廟，稍微能聽到鐘聲。』果然看見一座寺廟，而且僧人很多，並且為他剃度沒有為難之色。事情完畢后出門，僅僅走了百步回頭看，什麼也看不見了。因此知道這是化境。黎明時向西奔往隴上，尋找回到京城。住在旌善寺，登上戒壇受戒，聽習經論。意義上有所疑問，就前往山東向老修行請教。《地持》、《十地》沒有滯礙。晚年歸屬貫光明寺。獻後去世，被召住禪定。國朝建造會昌寺，詔令他為上座。貞觀年間翻譯佛經，詔令他證義，又詔令他主持興善寺。曇藏堅決推讓，舉薦藍田化感寺的潤法師，自己代替他，果然稱旨。東宮有疾病，入宮授戒而痊癒，賜予布帛和衣服，並且詔令度僧三千人，並建造普光寺，使他們隸屬於該寺。詔令詢問是否可以遙受戒。
【English Translation】 English version He entered the Samadhi of three days or seven days. At the beginning of the Kaihuang era (581-600 CE), he was tonsured and ordained. He resided at Jiudu Monastery, and during the Daye era (605-618 CE), he moved to Faha Temple. He passed away in the thirteenth year of the Zhenguan era (639 CE), at the age of eighty-three.
Tang Dynasty: Huicong (Wisdom-Intelligence)
His surname was Wang. He resided at Fuhua Temple in Yizhou (益州). He was devoted to lecturing and reciting scriptures, never putting down his books. He said that Sadāparibhūta Bodhisattva (常不輕菩薩, the Ever-Disparaging Bodhisattva) in the Lotus Sutra did not specialize in reading and reciting scriptures, but only bowed to the four assemblies (四眾, monks, nuns, laymen, and laywomen), and yet he was able to attain purity of the six senses (六根清凈). Why should I not pay homage to all the Buddhas and World Honored Ones? Thus, in a separate courtyard, he closed the door and, according to the scriptures, chanted and paid homage to fifteen thousand Buddhas. A monk in the temple once peeked through a crack in the wall and saw Huicong bowing, with the Dragon Gods (龍天) and the Eight Classes of Beings (八部) of the West all standing around him, protecting and attending him, moving with his bowing and rising. This happened many times. Anyone who entered his courtyard could not help but be frightened and leave. A strange and rich fragrance was constantly smelled. He passed away during the Zhenguan era. Since then, people have stopped visiting the courtyard, but at night there are often sounds of bowing, walking the path, and snapping fingers.
Tang Dynasty: Tanzang (Profound Treasury)
His surname was Yang, and he was from Huayin in Hongnong (弘農華陰). At the age of fifteen, someone said that he had the appearance of an early death, so his parents arranged a marriage for him, hoping to have descendants. However, this was not his aspiration. So he eventually ran away, wanting to be tonsured and ordained, but he had not met the right person. So he silently recited the name of Avalokiteśvara (觀世音). On the way to Qian (黔), he met two cowherds and asked them where he could stay. They said, 'Go west, there is a temple, you can faintly hear the sound of the bell.' Sure enough, he saw a temple, and there were many monks, and they tonsured him without difficulty. After the matter was completed, he went out the door, and after only a hundred steps, he looked back and could see nothing. From this he knew that it was a transformed realm. At dawn, he ran west to Longshang (隴上), seeking to return to the capital. He stayed at Jingshan Temple (旌善寺), ascended the ordination platform, received the precepts, and listened to and studied the scriptures and treatises. If he had any doubts about the meaning, he would go to Shandong to consult the elder monks. He had no obstacles in the Bhūmi-sparśa (地持) and Daśabhūmika (十地). In his later years, he returned to Guangming Temple (光明寺). After the death of Empress Xian (獻后), he was summoned to reside in Chan-ding (禪定). The dynasty built Huichang Temple (會昌寺), and he was ordered to be the senior seat. During the Zhenguan era, when translating scriptures, he was ordered to certify the meaning, and he was also ordered to preside over Xingshan Temple (興善寺). Tanzang firmly declined and recommended Dharma Master Run (潤法師) of Huagan Temple (化感寺) in Lantian (藍田), and he replaced him, which was indeed satisfactory. The Crown Prince had a disease, and he entered the palace to transmit the precepts and he recovered. He was given silk and clothing, and he was ordered to ordain three thousand monks and build Puguang Temple (普光寺), making them subordinate to that temple. He was asked whether he could receive the precepts remotely.
戒不。藏以地持論。謂若無戒師。發弘誓願得菩薩戒。因以論文進。仍以御製懺悔詞。令藏宣讀。皇后疾。詔入寢殿授戒。賜物豐渥。九年三月十八日。終於會昌寺。春秋六十九。兩宮哀慟。葬郊西起塔圖形以垂不朽。太子詹事黎陽公于志寧文其碑。
唐帝示階者
遼西柳城靺鞨也。其小年時。偶於何處拾得銅像二寸許。意以為神明。藏之皮袋。臥起與俱。每飲啖輒以祭。雖䞉酒殘肉不擇也。年十八入高麗。謂其為覘國者而捕之以斬。至三刀無所傷。疑其有術問焉。曰無有也。曰然則何以致此。曰吾平生有所事。或者其力歟。因出示之。其背上若微損。察之則宛然三刀痕也。乃釋之。使歸中國曰。大唐方隆佛法。庶幾其可以行志也。遂隸幽州出家。
唐道愻
姓張氏。河東虞鄉人。夙通群籍。偏以涅槃攝論為宗極。弟道謙。俱為曇延法師弟子。晚住蒲州仁壽寺聚徒御化樹業當衢。自蕃。王府宰臺省。群僚並迂駕造展咨謁余訓或匇遽。不遇者心懷愧悚如有所負遜。以德自持等視貴賤雖復往來曾不將迎大業之亂。道關抵京夜息逆旅中。其家五男子皆群盜愻所乘馬殊壯。謀竊之。見馬傍有十丈夫狀雄偉。擐甲執兵怒立。盜因卻走。徐察之無有也。復進而所見如初。至四五乃已。盜懼明日遂以其情白
【現代漢語翻譯】 現代漢語譯本 戒不（法號）。依據《地持論》（Bodhisattvabhūmi，瑜伽師地論的一部分）記載，如果沒有戒師，可以通過發弘誓願來獲得菩薩戒。因此，進獻論文，並讓戒不宣讀御製的懺悔詞。皇后生病，皇帝下詔讓戒不進入寢殿授戒，並賜予豐厚的物品。貞元九年三月十八日，戒不圓寂于會昌寺，享年六十九歲。兩宮都非常悲痛，將他安葬在郊外西部，並建造塔圖形以使其不朽。太子詹事黎陽公于志寧為他撰寫碑文。
唐帝示階者（唐朝帝釋階的故事）
遼西柳城人，是靺鞨族人。小時候，偶然在某處撿到一尊兩寸左右的銅像，認為它是神明，便藏在皮袋裡，睡覺和起床都帶著它。每次飲食都用食物祭拜它，即使是剩下的酒和肉也不挑剔。十八歲時，他去了高麗，高麗人認為他是來刺探國情的，便要殺他。砍了三刀都沒有受傷。高麗人懷疑他有什麼法術，便問他。他說：『我沒有什麼法術。』高麗人問：『那麼為什麼會這樣呢？』他說：『我平生侍奉著一件東西，或許是它的力量吧。』於是拿出銅像給他們看，銅像的背上好像有輕微的損傷，仔細一看，確實有三道刀痕。於是高麗人便釋放了他，讓他回中國，說：『大唐正在興隆佛法，或許在那裡你可以實現你的志向。』於是他便隸屬於幽州，出家為僧。
唐道愻（唐朝道愻法師）
姓張，是河東虞鄉人。從小就精通各種典籍，尤其以《涅槃經》（Mahāparinirvāṇa Sūtra）和《攝大乘論》（Mahāyānasaṃgraha）為宗旨。他的弟弟道謙，都曾是曇延法師的弟子。晚年住在蒲州仁壽寺，聚集徒眾，教化世人，樹立事業。從藩王、王府到宰相、臺省，各級官員都前來拜訪，請教余訓，即使是匆忙未能見到道愻的人，心中也會感到愧疚不安，好像欠了什麼似的。道愻以德行自持，平等對待貴賤，即使往來頻繁，也從不迎接送往。大業年間發生動亂，道愻經過道關抵達京城，晚上住在旅店裡。旅店裡有五名男子都是強盜，道愻所騎的馬非常健壯，他們便想偷走它。他們看見馬旁邊有十個壯漢，身材雄偉，身披鎧甲，手持兵器，憤怒地站立著。強盜們因此退卻逃走了。他們慢慢地觀察，卻什麼也沒有看見，但再次靠近時，所見到的景象和之前一樣。如此反覆四五次才停止。強盜們感到害怕，第二天便把實情告訴了道愻。
【English Translation】 English version Jie Bu (Dharma name). According to the 'Bodhisattvabhūmi' (part of the Yogācārabhūmi-śāstra), if there is no precept master, one can obtain the Bodhisattva precepts by making great vows. Therefore, he presented a thesis and had Jie Bu recite the imperial repentance text. When the Empress fell ill, the Emperor ordered Jie Bu to enter the palace to confer precepts and bestowed generous gifts. On the 18th day of the third month of the ninth year of Zhenyuan (era), Jie Bu passed away at Huichang Temple at the age of sixty-nine. Both palaces were deeply saddened and buried him in the western suburbs, building a pagoda to ensure his immortality. Yu Zhining, the Crown Prince Zhan Shi (official title) of Liyang, wrote his epitaph.
Tang Di Shi Jie Zhe (The Story of Emperor Shi Jie of the Tang Dynasty)
He was a Mohe (ethnic group) from Liucheng in western Liaoning. When he was young, he accidentally picked up a bronze statue about two inches tall somewhere. Believing it to be a deity, he kept it in his leather bag, carrying it with him when he slept and woke up. Every time he ate and drank, he would offer food to it, not being picky even with leftover wine and meat. At the age of eighteen, he went to Goryeo (ancient Korean kingdom). The people of Goryeo thought he was spying on their country and tried to kill him. He was stabbed three times, but he was not injured. They suspected he had some kind of magic and asked him about it. He said, 'I have no magic.' The people of Goryeo asked, 'Then why is this happening?' He said, 'I have served something all my life, perhaps it is its power.' So he took out the bronze statue for them to see. There seemed to be slight damage on the back of the statue. Upon closer inspection, there were indeed three knife marks. So the people of Goryeo released him and let him return to China, saying, 'The Great Tang is flourishing in Buddhism, perhaps you can realize your ambitions there.' So he became affiliated with Youzhou and became a monk.
Tang Dao Xun (The Venerable Dao Xun of the Tang Dynasty)
His surname was Zhang, and he was from Yuxiang in Hedong. From a young age, he was proficient in various classics, especially the 'Nirvana Sutra' (Mahāparinirvāṇa Sūtra) and the 'Treatise on the Summary of the Great Vehicle' (Mahāyānasaṃgraha). His younger brother, Dao Qian, was also a disciple of Dharma Master Tan Yan. In his later years, he lived in Renshou Temple in Puzhou, gathering disciples, teaching and transforming the world, and establishing his career. From feudal lords and royal courts to prime ministers and provincial officials, officials at all levels came to visit and ask for guidance. Even those who were unable to meet Dao Xun in a hurry would feel ashamed and uneasy, as if they owed something. Dao Xun maintained himself with virtue, treating the noble and the lowly equally. Even with frequent interactions, he never greeted or saw them off. During the chaos of the Daye era, Dao Xun passed through Daoguan and arrived in the capital, staying overnight in an inn. Five men in the inn were robbers. Dao Xun's horse was very strong, and they wanted to steal it. They saw ten strong men standing next to the horse, tall and sturdy, wearing armor and holding weapons, standing angrily. The robbers retreated and fled. They observed slowly, but saw nothing. But when they approached again, what they saw was the same as before. This happened four or five times before they stopped. The robbers were afraid and told Dao Xun the truth the next day.
愻求懺悔。國朝起義。而蒲未㧞寺僧有素如無禮于愻者。尤欲以城叛。既而城拔被執。將戮以徇。愻涕泣請于執事曰。此僧之過。寔由遜教導不至而然耳。幸以戮愻。執事憫其誠而釋之。貞觀中。或請講涅槃固辭。固以請。愻曰。非敢辭也。吾恐不終此席耳。且復相煩往王城谷當爲講之。明日遜至谷中升座。道俗齊集。遽曰。世界法爾。不久當終敢辭大眾云。何偈后請寄來生遂釋題至偈。而疾作經三日乃卒于山谷中。壽七十五。陳屍之次夕。有異華繞出其地。莖長一二尺許。鮮榮方色如款冬。而形相遠不類。或折置瓶中。經年猶自若。晉州一士人性好獵。嘗識愻聞愻之亡奇瑞如此。乃詣其地而哭以悔過。頃之亦得華如前者。長尺許。
道謙學稟十地有聞關表。旋以所住仁壽路當要衝。勞于酬應。去而遊歷山水。愛王城谷之勝而棲止焉。以貞觀元年先愻卒。壽六十七。愻哭之不勝哀。弟子道基阇維收骨。起塔樹碑。頌德沙門行友文。
唐僧明
不知何許人也。每居五臺娑婆古寺營屋二十餘間。聚諸經卷。以資禪誦。謂人曰。吾自十七歲時從師東至華林山。禮文殊室利入一石谷。深甚圓有石臼木杵。兩偉人立日中無影。長眉披髮。眼瞼上。掩師遽頂禮。清攝受。其人曰。汝谷臭宜小遠匇容。問何來。曰
【現代漢語翻譯】 現代漢語譯本： 愻（Xun）請求懺悔。隋朝末年起義時，蒲未㧞寺（Pu Wei Ba Si）的僧人素如（Su Ru）對愻（Xun）無禮，甚至想憑藉城池叛變。後來城池被攻破，素如（Su Ru）被抓獲，準備處死以示警戒。愻（Xun）向執事官員哭泣請求說：『這是僧人素如（Su Ru）的過錯，實在是因為我愻（Xun）教導不周才造成的。希望用我的死來代替他。』執事官員憐憫他的誠意，就釋放了素如（Su Ru）。貞觀年間，有人請愻（Xun）講《涅槃經》，他堅決推辭。眾人堅持請求，愻（Xun）說：『我不是敢於推辭，而是恐怕不能講完這一座。而且還要麻煩各位到王城谷（Wang Cheng Gu）去，我將在那裡為大家講解。』第二天，愻（Xun）到達王城谷（Wang Cheng Gu）升座，僧俗大眾都聚集在一起。愻（Xun）突然說：『世界就是這樣，不久我將去世，敢於向大家告辭。』問：『什麼偈語？』後來請他留下偈語到來生再講，於是開始講解經題直到偈語部分，然後疾病發作，經過三天在山谷中去世，享年七十五歲。停放遺體的當晚，有奇異的花朵從他停放的地方周圍長出來，莖長一二尺左右，鮮艷美麗，顏色像款冬花，但形狀卻大不相同。有人折下來放在瓶中，經過一年仍然像原來一樣。晉州（Jin Zhou）有一個士人，喜歡打獵，曾經認識愻（Xun），聽說愻（Xun）去世時有如此奇異的祥瑞，就到他去世的地方哭泣以懺悔過錯。不久，他也得到了像前面一樣的花，長一尺左右。
道謙（Dao Qian）學問淵博，名聲遠揚。後來因為他居住的仁壽路（Ren Shou Lu）是交通要道，忙於應酬，就離開那裡遊歷山水，喜愛王城谷（Wang Cheng Gu）的優美景色，就在那裡居住下來。在貞觀元年，比愻（Xun）先去世，享年六十七歲。愻（Xun）哭他非常悲傷。弟子道基（Dao Ji）火化了他的遺體，建造了塔，樹立了碑，頌揚他的功德，沙門行友（Xing You）撰寫了碑文。
唐僧明（Tang Seng Ming） 不知道是哪裡人。經常居住在五臺山（Wu Tai Shan）的娑婆古寺（Suo Po Gu Si），建造了二十多間房屋，聚集各種經卷，用來禪修誦經。他對人說：『我從十七歲時跟隨師父向東到華林山（Hua Lin Shan），禮拜文殊室利（Wen Shu Shi Li），進入一個石谷。石谷非常深，裡面有一個圓形的石臼和木杵，兩個高大的人站在那裡，太陽照射下沒有影子，長長的眉毛披散著頭髮，眼瞼向上。師父立刻頂禮，請求攝受。那個人說：『你身上有穀物的氣味，應該稍微遠離。』問他從哪裡來，他說……』 English version: Xun sought repentance. During the uprisings at the end of the Sui Dynasty, the monk Su Ru of Pu Wei Ba Temple showed disrespect to Xun and even wanted to rebel with the city. Later, the city was captured, and Su Ru was arrested and was about to be executed as a warning. Xun wept and pleaded with the officials, saying, 'This is the fault of the monk Su Ru, and it is truly because I, Xun, did not teach him well. I hope you will execute me instead of him.' The officials took pity on his sincerity and released Su Ru. During the Zhenguan era, someone asked Xun to lecture on the Nirvana Sutra, but he firmly declined. The people insisted on asking, and Xun said, 'It is not that I dare to decline, but I am afraid that I will not be able to finish this lecture. Moreover, I will have to trouble everyone to go to Wang Cheng Valley, where I will lecture for you.' The next day, Xun arrived at Wang Cheng Valley and ascended the seat, and monks and laypeople gathered together. Xun suddenly said, 'The world is like this, and I will soon pass away. I dare to bid farewell to everyone.' Asked, 'What verse?' Later, they asked him to leave a verse to be spoken in the next life, so he began to explain the title of the sutra up to the verse section, and then he fell ill. After three days, he died in the valley at the age of seventy-five. On the night his body was laid out, strange flowers grew around the place where he was laid, with stems about one or two feet long, bright and beautiful, and the color was like coltsfoot flowers, but the shape was very different. Someone broke them off and put them in a vase, and after a year they were still like before. There was a scholar in Jin Zhou who liked to hunt and had known Xun. When he heard that Xun had such strange auspicious signs when he died, he went to the place where he died and wept to repent of his mistakes. Soon, he also obtained flowers like the previous ones, about one foot long.
Dao Qian was learned and had a far-reaching reputation. Later, because Ren Shou Road, where he lived, was an important transportation route, he was busy with social interactions, so he left there to travel the mountains and rivers. He loved the beautiful scenery of Wang Cheng Valley and lived there. He died in the first year of Zhenguan, before Xun, at the age of sixty-seven. Xun mourned him very sadly. His disciple Dao Ji cremated his remains, built a pagoda, and erected a stele to praise his merits. The Shramana Xing You wrote the inscription.
Tang Seng Ming It is not known where he was from. He often lived in Suo Po Ancient Temple on Mount Wu Tai, built more than twenty houses, and gathered various scriptures for meditation and chanting. He said to people, 'When I was seventeen years old, I followed my teacher east to Hua Lin Mountain to worship Manjushri and entered a stone valley. The stone valley was very deep, and there was a round stone mortar and pestle inside. Two tall men stood there, and there was no shadow in the sun. Their long eyebrows were scattered over their hair, and their eyelids were up. The teacher immediately prostrated and asked for acceptance. That person said, 'You have the smell of grain on you, you should stay a little further away.' Asked where he came from, he said...'
【English Translation】 English version: Xun (Xun) sought repentance. During the uprisings at the end of the Sui Dynasty, the monk Su Ru (Su Ru) of Pu Wei Ba Temple (Pu Wei Ba Si) showed disrespect to Xun (Xun) and even wanted to rebel with the city. Later, the city was captured, and Su Ru (Su Ru) was arrested and was about to be executed as a warning. Xun (Xun) wept and pleaded with the officials, saying, 'This is the fault of the monk Su Ru (Su Ru), and it is truly because I, Xun (Xun), did not teach him well. I hope you will execute me instead of him.' The officials took pity on his sincerity and released Su Ru (Su Ru). During the Zhenguan era, someone asked Xun (Xun) to lecture on the Nirvana Sutra, but he firmly declined. The people insisted on asking, and Xun (Xun) said, 'It is not that I dare to decline, but I am afraid that I will not be able to finish this lecture. Moreover, I will have to trouble everyone to go to Wang Cheng Valley (Wang Cheng Gu), where I will lecture for you.' The next day, Xun (Xun) arrived at Wang Cheng Valley (Wang Cheng Gu) and ascended the seat, and monks and laypeople gathered together. Xun (Xun) suddenly said, 'The world is like this, and I will soon pass away. I dare to bid farewell to everyone.' Asked, 'What verse?' Later, they asked him to leave a verse to be spoken in the next life, so he began to explain the title of the sutra up to the verse section, and then he fell ill. After three days, he died in the valley at the age of seventy-five. On the night his body was laid out, strange flowers grew around the place where he was laid, with stems about one or two feet long, bright and beautiful, and the color was like coltsfoot flowers, but the shape was very different. Someone broke them off and put them in a vase, and after a year they were still like before. There was a scholar in Jin Zhou (Jin Zhou) who liked to hunt and had known Xun (Xun). When he heard that Xun (Xun) had such strange auspicious signs when he died, he went to the place where he died and wept to repent of his mistakes. Soon, he also obtained flowers like the previous ones, about one foot long.
Dao Qian (Dao Qian) was learned and had a far-reaching reputation. Later, because Ren Shou Road (Ren Shou Lu), where he lived, was an important transportation route, he was busy with social interactions, so he left there to travel the mountains and rivers. He loved the beautiful scenery of Wang Cheng Valley (Wang Cheng Gu) and lived there. He died in the first year of Zhenguan, before Xun (Xun), at the age of sixty-seven. Xun (Xun) mourned him very sadly. His disciple Dao Ji (Dao Ji) cremated his remains, built a pagoda, and erected a stele to praise his merits. The Shramana Xing You (Xing You) wrote the inscription.
Tang Seng Ming (Tang Seng Ming) It is not known where he was from. He often lived in Suo Po Ancient Temple (Suo Po Gu Si) on Mount Wu Tai (Wu Tai Shan), built more than twenty houses, and gathered various scriptures for meditation and chanting. He said to people, 'When I was seventeen years old, I followed my teacher east to Hua Lin Mountain (Hua Lin Shan) to worship Manjushri (Wen Shu Shi Li) and entered a stone valley. The stone valley was very deep, and there was a round stone mortar and pestle inside. Two tall men stood there, and there was no shadow in the sun. Their long eyebrows were scattered over their hair, and their eyelids were up. The teacher immediately prostrated and asked for acceptance. That person said, 'You have the smell of grain on you, you should stay a little further away.' Asked where he came from, he said...'
昭果寺。茲隱娑婆習禪養道數十年矣。然食五穀。愿菩薩慈悲救護。曰須眾議。俄又一人至。身頗頎碩。而服木皮之衣。云可隨我到寺。因共行大石側。忽山谷異常。廊院周繞。狀若天宮。有尊宿十四五輩。坐而談笑。亦問所從來。議論久之送出。恍然失路。不可復尋。明卒于貞觀十六年。壽八十一。
唐曇榮
生緣定州九門之張氏。年十九為書生。即刻意玄理。方靈裕法師講華嚴經。偶住聽之。有所省。遂事裕而剃髮焉。既受具。備游律橫教苑中。更周禍不替常業。隋初遁居上黨潞黎諸山。年登四十。定德遠聞。學者翕從。感歆至澤。隋季之亂。兵饑薦臻。榮乃春夏則行方等般舟。秋冬則專事坐禪。諸唸誦者。別院處之。故其地有四焉。又立懺悔法于韓州之延聖寺。刺史風同仁。遺舍利三粒。榮率道俗迎者三千人。同各置水缽香爐於前曰。舍利之德變現無方。業累茍銷請之可得。自夜至明獲四百餘子。時有司欲禁絕之而災崇現懼而止。武德九年。行道于潞城交障村忽堂舍崩壞。龕像舍利挺出無損。貞觀七年。信士常疑保。請榮于州治法住寺。行方等懺法。七月十四日。本寺沙門僧定於道場內見五色光明。徹于上下。中現七佛相好非常。語定云。我是毗婆尸如來無所著至真等正覺。以汝罪銷故。來為證。
然非本師不與授記如是六佛皆同此辭。最後一佛云。我是汝本師釋迦牟尼也。為汝罪銷故。來授記。曇榮於此賢劫之中名普寧佛。汝亦次當作佛名普明也。及臥疾而泣弟子圓宗問。和尚寧有不如意事耶。答曰吾茲死矣。恨更不待為七眾洗濯罪累耳。十三年十月十二日終。壽八十五。
唐慧瑜
俗岑姓。襄陽人。三歲失怙恃。養于外家。五歲隨外祖。往聽講長沙寺見佛啼泣戀慕。愿留遂依寺之救苦法師落䰂。五十日能覆誦大品部文。晚究三論。及大品義隋季之亂。避玉泉山中宴坐草菴。二十三年如一日。山寺之側有泉。然莫知其名。豈所謂玉泉者歟。黑蛇長二丈許。隱顯不常。如守護狀。群盜戒勿近。有張赫伽者。渠魁也。尤勇悍挾兩刃與惡少數十輩。欲殺蛇。蛇張目出光二百步外。賊恐懼顛仆再閱日。瑜聞而馳往。為誦大品大明。祝蛇隨瑜行賊之死者七人。至是活其三人。於是四遠供施委積。貞觀十年。荊州道俗請于升覺寺開三論大品。十四年七月二十二日。寺人皆見群星墜井。八月十七日。講大品。至往生文。未訖手執如意示寂于座。壽七十九。
唐慧棱
西隆之申屠氏子也。父既喪而生。繄母鞠育三歲。即知有佛法。而愿聽焉。母憐之。𢹂游襄陽。時潤法師方開三論。一造座隅。深有領
【現代漢語翻譯】 現代漢語譯本：然而，如果不是本師（根本的老師）是不會給予授記的，之前的六佛都是這樣說的。最後一佛說：『我是你的本師釋迦牟尼（Sakyamuni）啊。爲了消除你的罪業，我來給你授記。曇榮（Tanrong）在這個賢劫（Bhadrakalpa）之中，名為普寧佛（Puning Buddha）。你也將依次成佛，名為普明（Puming）。』他臥病時哭泣，弟子圓宗（Yuanzong）問：『和尚您有什麼不如意的事情嗎？』回答說：『我將要死了。遺憾的是不能再為七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）洗滌罪業了。』十三年十月十二日去世，享年八十五歲。
唐朝的慧瑜（Huiyu）法師
俗家姓岑，是襄陽人。三歲時失去了父母，在外婆家撫養長大。五歲時跟隨外祖父去長沙寺聽講經，見到佛像就哭泣，戀戀不捨，希望留在寺里，於是依附寺里的救苦法師（Jiuku Dharma Master）落髮。五十天就能背誦《大品般若經》的經文。晚年研究三論（中觀論、十二門論、百論）以及《大品般若經》的義理。隋朝末年戰亂時，到玉泉山中的草菴里隱居，宴坐二十三年如一日。山寺旁邊有一泉水，但是沒有人知道它的名字，難道就是所謂的玉泉嗎？有一條長約二丈的黑蛇，時隱時現，好像在守護著這裡。盜賊們告誡不要靠近。有一個叫張赫伽（Zhang Hejia）的人，是盜賊頭目，非常勇猛，帶著兩把刀，和幾十個惡人，想要殺死蛇。蛇張開眼睛，射出光芒，二百步之外都能看到。盜賊們恐懼地跌倒在地。過了幾天，慧瑜（Huiyu）法師聽說了這件事，趕來為蛇誦讀《大品般若經》、《大明咒》。被蛇殺死的盜賊有七人，這時救活了其中的三人。於是四面八方的人都來供養，堆積如山。貞觀十年，荊州的僧人和俗人請他在升覺寺開講三論、《大品般若經》。貞觀十四年七月二十二日，寺里的人都看見群星墜入井中。八月十七日，講《大品般若經》到往生文時，還沒講完，手持如意，在座位上圓寂，享年七十九歲。
唐朝的慧棱（Huiling）法師
是西隆的申屠家的兒子。父親去世后出生，由母親撫養長大。三歲時，就知道有佛法，並且希望聽聞佛法。母親憐愛他，帶著他到襄陽。當時潤法師（Run Dharma Master）正在開講三論，他一到座位旁邊，就深有領悟。
【English Translation】 English version: However, a prediction of Buddhahood is not given by anyone other than the root teacher; all six Buddhas before said the same. The last Buddha said, 'I am your root teacher, Sakyamuni (Sakyamuni). I have come to give you a prediction of Buddhahood to eliminate your sins. Tanrong (Tanrong) in this Bhadrakalpa (Bhadrakalpa) will be known as Puning Buddha (Puning Buddha). You will also become a Buddha in turn, named Puming (Puming).' When he was ill and weeping, his disciple Yuanzong (Yuanzong) asked, 'Venerable Master, is there anything that displeases you?' He replied, 'I am about to die. It is a pity that I cannot wash away the sins of the seven assemblies (bhikshus, bhikshunis, siksamana, sramaneras, sramanerikas, upasakas, and upasikas) anymore.' He passed away on the twelfth day of the tenth month of the thirteenth year, at the age of eighty-five.
Tang Dynasty's Dharma Master Huiyu (Huiyu)
His secular surname was Cen, and he was from Xiangyang. He lost his parents at the age of three and was raised in his maternal grandmother's home. At the age of five, he followed his maternal grandfather to listen to lectures at Changsha Temple, where he wept upon seeing the Buddha statue, longing to stay. He then relied on the Jiuku Dharma Master (Jiuku Dharma Master) in the temple to have his head shaved. Within fifty days, he was able to recite the texts of the Mahaprajnaparamita Sutra. In his later years, he studied the Three Treatises (Madhyamaka-karika, Dvadasanikaya-sastra, and Sata-sastra) and the meaning of the Mahaprajnaparamita Sutra. During the chaos at the end of the Sui Dynasty, he retreated to a hermitage in Yuquan Mountain, where he sat in meditation for twenty-three years as if it were a single day. There was a spring next to the mountain temple, but no one knew its name. Could it be the so-called Yuquan (Jade Spring)? A black snake, about two zhang (丈, a unit of length) long, appeared and disappeared irregularly, as if guarding the place. The bandits warned not to approach it. There was a man named Zhang Hejia (Zhang Hejia), who was the leader of the bandits. He was very brave, carrying two blades, and with dozens of evil men, they wanted to kill the snake. The snake opened its eyes and emitted light, which could be seen two hundred steps away. The bandits fell to the ground in fear. After a few days, Dharma Master Huiyu (Huiyu) heard about this and rushed to recite the Mahaprajnaparamita Sutra and the Great Bright Mantra for the snake. Seven of the bandits who had been killed by the snake were revived. As a result, offerings from all directions accumulated like mountains. In the tenth year of the Zhenguan era, the monks and laypeople of Jingzhou invited him to open lectures on the Three Treatises and the Mahaprajnaparamita Sutra at Shengjue Temple. On the twenty-second day of the seventh month of the fourteenth year of the Zhenguan era, everyone in the temple saw a group of stars falling into the well. On the seventeenth day of the eighth month, while lecturing on the Mahaprajnaparamita Sutra, when he reached the section on rebirth, he passed away in his seat, holding a ruyi (如意, a scepter-like ornament), at the age of seventy-nine.
Tang Dynasty's Dharma Master Huiling (Huiling)
He was the son of the Shentu family of Xilong. He was born after his father's death and was raised by his mother. At the age of three, he knew about the Buddha Dharma and wished to hear it. His mother loved him and took him to Xiangyang. At that time, Dharma Master Run (Run Dharma Master) was lecturing on the Three Treatises, and as soon as he arrived near the seat, he had a deep understanding.
寤。八歲喪母。遂依檀溪寺誕律師出家。年十六能以經之大意奇理。往問于荊州茅山明法師。房中曲教不有有者迄三年。而深會其旨。復從安州皓師。入蜀而覆述之際。尤得皓意。人因謂之得意棱。及皓以誣罔下成都縣獄。棱亦在囚。眾請講三論講才五偏。而詔釋無所問。會安州饑。耀貴如珠。棱日丐以濟。皓而弘演不稍倦。皓疾棱代之無難色。時席端俊秀三十餘人。皆以其所說涅槃悉違皓義。及皓疾愈。白請定之。於是皓召棱前敘輒云。是是由爾靡伏。皓將終握棱手曰。勿貪利養。勿憚劬勞。戰戰兢兢。如履刀劍。乃可以傳燈續佛慧命也。先是棱夢失目。又人持放光寶鏡來。印其身至是果驗。未幾歸襄州紫金寺五年。弘論。貞觀八年。弘涅槃大品惟度等經于須彌寺。十二年三月。夢所住寺。群鳥飛散。因散眾。十四年正月。感通寺昶法師夢閻王謂曰。吾茲請棱公講三論。拔公講法華矣。棱聞之喜曰。吾發願常處地獄教化。茍果斯愿奚憾。九月州。牧蔣王見其弱。送韶州鐘乳粉令服。其夜夢衣冠者戒曰。勿服。閻王莊嚴道場。竟大有乳藥。十月十五日。忽告弟子以吾五藏已崩。而無痛苦。四更起坐告寺主。寶度曰。吾觀小年時事。皎如目前。俄聞外有大聲曰。法師早起燒香使人到矣。度問使人為誰。答曰閻王使也。小
食時。棱斂容卒。十四年十月十六日也。壽六十五。
唐慧眺
俗莊姓。襄州人少出家。以小乘。遊學齊徐青海諸州間。隋開皇末。還住鄉里之報善寺。時象王哲公。方開三論于下龍泉寺。眺聞而譏曰。三論明空。其人必著空。言未已。即舌出三尺許。目鼻耳流血。昏不知人者七日。有伏律師。過而謂之曰。毀經之罪。甚於五逆。汝其燒香懺悔前失。從之疾殊差。因輿往哲所。發願歸命。哲亡。徙居香山神足寺。每以四時集眾。開華嚴經。謝夙愆。貞觀十一年四月三日。嘗于寺后松林坐禪。忽有三人。形服都麗。拜求授菩薩戒。俄復進曰。禪師利根。遽能深信大乘。若不爾者。千佛出世猶處地獄。眺輒大哭不自勝。尋化士俗。造華嚴大品法華維摩思益佛藏三論等。各一百部。以施。十三年三月九日竟遷化于佛前。翹勤之際。春秋八十餘。
唐法敏
姓孫氏。丹陽人。八歲事英禪師出家。入茅山聽明法師三論。又依東安研究其指。年二十三。從高麗實公及實亡。印公入蜀。而法席凋替。有陳失御乃反初服。三年而後能自拔。避地千餘姚梁安寺領沙彌十輩。開法華三論。相續不輟。貞觀元年。歸鄉里以華嚴涅槃。弘導四眾。二年會稽都督田公以禮迎。還住一音寺。勝會所集七十餘州義學沙門。二
【現代漢語翻譯】 現代漢語譯本： 食時，棱斂容去世，時為貞觀十四年十月十六日，享年六十五歲。
唐代慧眺（Hui Zhao）法師
俗姓莊，是襄州人。年少時出家，學習小乘佛教。曾在齊、徐、青、海等州遊學。隋朝開皇末年，返回家鄉的報善寺居住。當時象王哲公（Xiangwang Zhegong）正在下龍泉寺宣講三論。慧眺聽后譏諷說：『三論闡明空性，講的人必定執著于空。』話音未落，舌頭伸出三尺多長，眼、鼻、耳都流血，昏迷不醒七天。有伏律師經過，對他說：『譭謗佛經的罪過，比五逆罪還嚴重。你應當燒香懺悔之前的過失。』慧眺聽從了他的話，疾病很快好轉。於是被人抬到哲公那裡，發願皈依。哲公去世后，他遷居到香山神足寺。經常在四季時節聚集大眾，宣講《華嚴經》，以謝罪往昔的過錯。貞觀十一年四月初三，他曾在寺后的松林里坐禪。忽然出現三個人，衣著服飾都很華麗，向他拜求授予菩薩戒。隨即又進言說：『禪師您根器銳利，竟然能夠深信大乘佛法。如果不是這樣，即使千佛出世，您仍然會在地獄中。』慧眺聽后大哭不止。之後他勸募士人和百姓，製造《華嚴經》、《大品般若經》、《法華經》、《維摩詰經》、《思益經》、《佛藏經》、《三論》等，各一百部，用來佈施。貞觀十三年三月初九，最終在佛前圓寂。在精勤修行中度過一生，享年八十多歲。
唐代法敏（Fa Min）法師
姓孫，是丹陽人。八歲時跟隨英禪師出家。到茅山聽明法師講解三論，又依靠東安研究其中的要旨。二十三歲時，跟隨高麗的實公（Shi Gong），實公去世后，又跟隨印公（Yin Gong）入蜀。當時佛法衰落，有人違背朝廷的命令而恢復了在家身份。三年後，法敏才能夠擺脫困境，避居到千餘姚梁安寺，帶領十個沙彌，開講《法華經》和《三論》，相續不斷。貞觀元年，返回家鄉，以《華嚴經》和《涅槃經》弘揚教導四眾弟子。貞觀二年，會稽都督田公以禮相迎，返回一音寺居住。盛大的法會聚集了七十多個州的義學沙門。
【English Translation】 English version: At mealtime, Leng passed away with a composed expression. It was the sixteenth day of the tenth month in the fourteenth year of the Zhenguan era. He lived to be sixty-five years old.
Tang Dynasty: Venerable Hui Zhao
His secular surname was Zhuang, and he was a native of Xiangzhou. He left home at a young age and studied Hinayana Buddhism. He traveled and studied among the various states of Qi, Xu, Qing, and Hai. At the end of the Kaihuang era of the Sui Dynasty, he returned to live in Baoshan Temple in his hometown. At that time, Xiangwang Zhegong was expounding the Three Treatises at Xialongquan Temple. Hui Zhao heard this and ridiculed, saying, 'The Three Treatises elucidate emptiness; the person who speaks of it must be attached to emptiness.' Before he finished speaking, his tongue protruded more than three feet, and blood flowed from his eyes, nose, and ears. He was unconscious for seven days. A Vinaya Master Fu passed by and said to him, 'The sin of slandering the scriptures is greater than the five rebellious acts. You should burn incense and repent of your previous faults.' Hui Zhao followed his advice, and his illness quickly improved. Thereupon, he was carried to where Zhegong was and vowed to take refuge. After Zhegong passed away, he moved to Shenzu Temple on Xiangshan Mountain. He often gathered the assembly during the four seasons to expound the Avatamsaka Sutra to atone for his past transgressions. On the third day of the fourth month of the eleventh year of the Zhenguan era, he was sitting in meditation in the pine forest behind the temple when suddenly three people appeared, their forms and clothing all splendid. They bowed and requested to be given the Bodhisattva precepts. Soon after, they further said, 'Zen Master, your faculties are sharp, and you are able to deeply believe in Mahayana. If it were not so, even if a thousand Buddhas appeared in the world, you would still be in hell.' Hui Zhao immediately burst into uncontrollable tears. Afterwards, he encouraged scholars and commoners to create one hundred copies each of the Avatamsaka Sutra (Huayan Jing), the Large Perfection of Wisdom Sutra (Da Pin Banruo Jing), the Lotus Sutra (Fahua Jing), the Vimalakirti Sutra (Weimo Jing), the Siyi Sutra (Siyi Jing), the Buddha Treasury Sutra (Fozang Jing), and the Three Treatises (Sanlun), which he used for almsgiving. On the ninth day of the third month of the thirteenth year of the Zhenguan era, he finally passed away in front of the Buddha. He spent his life in diligent practice, living to be over eighty years old.
Tang Dynasty: Venerable Fa Min
His surname was Sun, and he was a native of Danyang. At the age of eight, he left home to follow Zen Master Ying. He went to Maoshan to listen to Dharma Master Ming expound the Three Treatises, and he also relied on Dongan to study its essence. At the age of twenty-three, he followed the Korean Master Shi (Shi Gong) and, after Shi passed away, Master Yin (Yin Gong) to enter Shu. At that time, the Dharma was declining, and some people disobeyed the imperial orders and returned to lay life. It took three years before Fa Min was able to extricate himself from this situation. He sought refuge in Liang'an Temple in Qianyu Yao, leading ten Shramaneras, and continuously expounded the Lotus Sutra and the Three Treatises. In the first year of the Zhenguan era, he returned to his hometown and propagated and guided the fourfold assembly with the Avatamsaka Sutra and the Nirvana Sutra. In the second year of the Zhenguan era, Duke Tian, the governor of Kuaiji, welcomed him with courtesy, and he returned to live in Yiyin Temple. A grand assembly gathered Shramanas from more than seventy states who were studying the meaning of the scriptures.
千計。尼眾三百。士俗莫能紀。十九年徙住靜林寺展華嚴經席。夏六月方升座。入文有黃金色蛇。吐五色光。長七尺許。上懸屋樑下直敏頂講罷乃隱。未幾復解制於一音。夜見二赤衣人致禮曰。法師功德難量。盍往他方教化乎。今故從東方來迎。八月之望。連三日大冥。莫辨昏旦。逝之日則二十三日也。又大明夜如晝。春秋七十六。將葬塔表發光景。地震異香四聞。
唐世瑜
臺州陳氏子。少孤以傭保自活。旋棄去。遂遠從綿州震響寺倫法師出家。時則隋之大業十二年也。一食常坐。頭陀自持。未幾徙居利州之籍住寺。后入益州綿竹縣響應山尤久。其山深僻夐絕人煙。獨賴四猿時供果蓏。嘗有信士。母丘生。負糧以饋。及還於山半。見二客貌甚青色。各持蓮華蔗芋云。以獻禪師。然不知何從來也。六時行道鳥獸為徒。三年之中所食。僅盡米一石七升。始汲一泉。俄而二泉又出其下。清甘可愛。貞觀初。偶夢四龍入心目中。自爾默會三論宗旨。遂依靈睿法師于綿之大施寺。是正其義。尋而覆述。皆契疏鈔。忽造崇樂寺。謂其友曰。我且遊方矣。其友喻以道無不在安用遊方。乃還大施寺。則人初不知其坐逝于房中也。俄覺房出香氣。或隨香氣。入房見之。並將三金錢于坐處。然猶執香爐云。時蓋十九年四月八
【現代漢語翻譯】 現代漢語譯本：數千名比丘，三百名比丘尼，以及無數的在家信徒。他用了十九年的時間移居到靜林寺，在那裡宣講《華嚴經》。在夏季六月開始講經時，一條金色的蛇出現在經文里，吐出五彩的光芒，大約七尺長。它從屋樑上垂下來，筆直地對著敏頂，講經結束后就消失了。不久之後，他又在一音寺解制。晚上，他看見兩個穿著紅色衣服的人向他致敬說：『法師的功德難以衡量，何不前往其他地方教化呢？我們今天特地從東方來迎接您。』八月十五日，連續三天一片黑暗，無法分辨早晚。他逝世的日子是二十三日。那天晚上非常明亮，如同白晝。他享年七十六歲。當他將被埋葬在塔中時，塔上發出了光芒，發生了地震，奇異的香味傳遍四方。
唐世瑜
臺州陳氏的兒子。他小時候就成了孤兒，靠做僱工維持生計。後來他離開了，於是遠道跟隨綿州震響寺的倫法師出家。那時是隋朝大業十二年。他總是隻吃一頓飯，並且總是坐著，堅持頭陀的苦行。不久之後，他搬到了利州的籍住寺。後來，他進入益州綿竹縣的響應山，在那裡住了很久。那座山非常偏僻，與世隔絕，沒有人煙。他只能依靠四隻猴子不時地提供水果。曾經有一位信徒，名叫母丘生，揹著糧食來供養他。當他返回到山腰時，看見兩個客人，臉色發青，各自拿著蓮花、甘蔗和芋頭，說是要獻給禪師。但沒有人知道他們是從哪裡來的。他每天六時修行，與鳥獸為伴。三年之中，他只吃完了一石七升米。他開始汲取一股泉水，不久之後，又有兩股泉水從下面涌出，清澈甘甜。貞觀初年，他偶然夢見四條龍進入他的心和眼睛。從此以後，他默默地領會了三論的宗旨。於是他依止靈睿法師，在綿州的大施寺，匡正其中的義理。不久之後，他複述這些義理，都與疏鈔相契合。忽然，他去了崇樂寺，對他的朋友說：『我將要雲遊四方了。』他的朋友用道無處不在來勸說他，說沒有必要雲遊四方。於是他回到了大施寺。人們起初不知道他已經坐在房間里逝世了。後來，人們聞到房間里散發出香味，於是循著香味進入房間，看見了他。他還拿著香爐，身邊放著三枚金錢。那時是貞觀十九年四月初八。
【English Translation】 English version: Thousands of Bhikkhus (Buddhist monks), three hundred Bhikkhunis (Buddhist nuns), and countless lay followers. He spent nineteen years relocating to Jinglin Monastery, where he lectured on the Avatamsaka Sutra (Flower Garland Sutra). When he began lecturing in the sixth month of summer, a golden snake appeared in the text, emitting five-colored light, about seven feet long. It hung down from the roof beam, directly facing Min Ding, and disappeared after the lecture. Not long after, he ended his retreat at Yiyin Temple. At night, he saw two people dressed in red bowing to him and saying, 'The merits of the Dharma Master are immeasurable. Why not go to other places to teach? We have come from the East today to welcome you.' On the fifteenth of August, there was complete darkness for three consecutive days, making it impossible to distinguish between morning and evening. The day of his passing was the twenty-third. That night was very bright, like daytime. He lived to be seventy-six years old. When he was about to be buried in the pagoda, the pagoda emitted light, an earthquake occurred, and a strange fragrance spread in all directions.
Tang Shiyu
The son of the Chen family of Taizhou. He became an orphan at a young age and supported himself by working as a hired laborer. Later, he left and went far away to follow Dharma Master Lun of Zhenxiang Temple in Mianzhou to become a monk. That was the twelfth year of the Daye era of the Sui Dynasty. He always ate only one meal and always sat, adhering to the ascetic practices of a Tuduo (ascetic monk). Not long after, he moved to Jizhu Temple in Lizhou. Later, he entered Xiangying Mountain in Mianzhu County, Yizhou, where he lived for a long time. The mountain was very remote and isolated, with no human habitation. He could only rely on four monkeys to provide fruits from time to time. Once, a believer named Mu Qiusheng carried food to offer to him. When he returned to the mountainside, he saw two guests with bluish faces, each holding lotus flowers, sugar cane, and taro, saying they wanted to offer them to the Chan (Zen) master. But no one knew where they came from. He practiced the Way six times a day, accompanied by birds and animals. In three years, he only consumed one shi (a unit of dry measure) and seven sheng (a smaller unit) of rice. He began to draw water from a spring, and soon after, two more springs emerged below it, clear and sweet. In the early years of the Zhenguan era, he accidentally dreamed of four dragons entering his heart and eyes. From then on, he silently understood the tenets of the Three Treatise School. So he relied on Dharma Master Lingrui at Dashi Temple in Mianzhou to correct the meaning of the tenets. Soon after, he restated these tenets, which were all in agreement with the commentaries. Suddenly, he went to Chongle Temple and said to his friend, 'I am going to travel around.' His friend persuaded him with the idea that the Dao (the Way) is everywhere, saying there was no need to travel around. So he returned to Dashi Temple. People initially did not know that he had passed away sitting in his room. Later, people smelled a fragrance emanating from the room, so they followed the fragrance into the room and saw him. He was still holding the incense burner, with three gold coins placed beside him. That was the eighth day of the fourth month of the nineteenth year of the Zhenguan era.
日也。春秋六十三。刺史劉德威作龕奉全身其內。歷三年貌如生。
唐慧璇
俗姓董。少出家襄陽。周廢大教。乃南走陳。從丹陽茅山明法師。聽三論。又究四論大品涅槃等於棲霞懸布法師。晚住安州大林寺。受圓法師釋論。既而反鄉里。住光福寺。會亂避城中。總管盧公。請于官倉。講華嚴經集玄侶。一千五百餘人。賊因解圍去。國家受命住龍泉寺。仍弘演三論大經不少怠。貞觀二十三年。眾請開涅槃經。四月八日夜。或告之曰。法師不久。當生西方。七月十四日。張盂蘭盆經席。敷闡。才竟。忽斂手曰。生常信施。自今雖一毫皆以資給十方眾僧。反窮猶乞人。諸異道等。遂就座卒。春秋七十九。惟璇資性虛靜。行己接物。忠恕喜獎。借後進仁薰義炙。誠一代之模範也。善談笑莊老子史。尤通暢故蔣記二邸。每延之轅門而問道焉。嘗病光福去水遠。意且他徙。尋有紫袍神人。長丈許。挽留之。因謂大乘利益。世間不可勝。既若須水者易耳。當自往劍南慈母山大泉邀致龍王矣。頃之大風從西南來。雷雨驟注。稍霽寺北出泉甘美。香冽。后遷龍泉。泉亦竭。
唐智聰
未詳何許人。善三論。始住楊州白馬寺。后住止觀寺。陳氏平北。度江。住安樂寺。大業之亂。南歸。道涂梗沮。匿蘆葦中。誦
【現代漢語翻譯】 現代漢語譯本：日也（時間詞，指某一天）。春秋六十三（指六十三歲）。刺史劉德威（官名，人名）建造佛龕，將他的全身供奉在其中。經歷了三年，容貌還像活著一樣。
唐慧璇（唐代僧人）
俗姓董（指出家前的姓氏）。年少時在襄陽出家。北周廢除佛教，於是南下到陳朝。跟隨丹陽茅山的明法師，聽講三論宗的理論。又在棲霞山的懸布法師處研究四論、《大品般若經》、《涅槃經》等。晚年住在安州大林寺，接受圓法師對《釋論》的講解。之後返回家鄉，住在光福寺。遇到戰亂，避居城中。總管盧公（官名，人名）在官倉請他講解《華嚴經》，聚集了一千五百多名僧侶。賊兵因此解圍離去。國家下令他住在龍泉寺，仍然弘揚三論和大乘經典，從不懈怠。貞觀二十三年，眾人請求他開講《涅槃經》。四月八日夜裡，有人告訴他說：『法師不久將往生西方極樂世界。』七月十四日，張設盂蘭盆經席，剛剛講解完畢，忽然合掌說：『我生平所接受的信徒佈施，從今以後即使是一絲一毫，都要用來供給十方眾僧，即使反過來讓我變得貧窮，需要向人乞討也在所不惜，以及佈施給其他異教徒等。』說完就在座位上圓寂了。春秋七十九歲。慧璇天性虛靜，待人接物，忠厚寬恕，喜歡獎掖後進，以仁義薰陶，確實是一代的模範。他善於談笑，精通莊子、老子和史書，尤其精通故蔣記二邸的事情。每次蔣記二邸的人都到轅門迎接他，向他請教問題。曾經因為光福寺離水源太遠而感到不便，打算遷往他處。不久，有身穿紫袍的神人，身高一丈多，挽留他。因此他說大乘佛法的利益，在世間是無窮無盡的，如果需要水，這很容易。我將親自前往劍南慈母山的大泉，邀請龍王。』不久，大風從西南方吹來，雷雨交加。稍稍放晴后，寺廟北面涌出泉水，甘甜美好，清香凜冽。後來遷到龍泉寺，泉水也乾涸了。
唐智聰（唐代僧人）
未詳何許人（不知道是哪裡人）。精通三論。最初住在楊州白馬寺，後來住在止觀寺。陳朝平定北方后，他渡江，住在安樂寺。大業年間發生戰亂，他南歸。途中道路阻塞，就藏在蘆葦中，誦經。
【English Translation】 English version: Day also (a time word, referring to a certain day). Sixty-three years of spring and autumn (referring to sixty-three years old). The prefect Liu Dewei (official title, personal name) built a shrine to enshrine his whole body inside it. After three years, his appearance was still like that of a living person.
Tang Huixuan (Tang Dynasty monk)
His secular surname was Dong (indicating the surname before becoming a monk). He became a monk in Xiangyang at a young age. The Northern Zhou Dynasty abolished Buddhism, so he went south to the Chen Dynasty. He followed Master Mingfa of Maoshan in Danyang, listening to the theories of the Three Treatise School. He also studied the Four Treatises, the Mahaprajnaparamita Sutra, the Nirvana Sutra, etc., with Master Xuanbu of Qixia Mountain. In his later years, he lived in Dalin Temple in Anzhou, receiving Master Yuan's explanation of the Shastra. Afterwards, he returned to his hometown and lived in Guangfu Temple. Encountering war, he took refuge in the city. General Manager Lu (official title, personal name) invited him to lecture on the Avatamsaka Sutra in the official granary, gathering more than 1,500 monks. The bandits therefore lifted the siege and left. The state ordered him to live in Longquan Temple, where he continued to promote the Three Treatises and Mahayana scriptures without懈怠. In the twenty-third year of Zhenguan, the people requested him to lecture on the Nirvana Sutra. On the eighth night of April, someone told him: 'The Dharma Master will soon be reborn in the Western Pure Land of Ultimate Bliss.' On the fourteenth day of July, he set up the Ullambana Sutra seat, and just finished lecturing, he suddenly put his palms together and said: 'All the offerings I have received from believers in my life, from now on, even if it is a tiny bit, should be used to provide for the monks of the ten directions, even if it turns me into poverty and I need to beg from people, and give to other heretics, etc.' After speaking, he passed away in his seat. He was seventy-nine years old. Huixuan was naturally virtuous and quiet, treating people with kindness and forgiveness, and liked to encourage younger generations, nurturing them with benevolence and righteousness. He was truly a model of his generation. He was good at talking and laughing, and was proficient in Zhuangzi, Laozi, and history books, especially the affairs of the former Jiangji Erdi. Every time, the people of Jiangji Erdi would greet him at the gate and ask him questions. Once, he felt inconvenienced because Guangfu Temple was too far from the water source and planned to move elsewhere. Soon, a purple-robed divine man, more than ten feet tall, retained him. Therefore, he said that the benefits of Mahayana Buddhism are endless in the world, and if water is needed, it is easy. I will personally go to the Daquan of Cimu Mountain in Jiannan to invite the Dragon King.' Soon, a strong wind came from the southwest, with thunder and heavy rain. After it cleared up a little, a spring gushed out from the north of the temple, sweet and delicious, fragrant and cold. Later, when he moved to Longquan Temple, the spring also dried up.
Tang Zhicong (Tang Dynasty monk)
It is not known where he was from. He was proficient in the Three Treatises. He first lived in Baima Temple in Yangzhou, and later lived in Zhiguan Temple. After the Chen Dynasty pacified the north, he crossed the river and lived in Anle Temple. During the chaos of the Daye era, he returned south. The road was blocked on the way, so he hid in the reeds and recited scriptures.
法華經七日。不得食。有四虎繞其旁。忽作人語曰。吾不食已十日矣。總謂虎必食我。否則我命亦且非久。徒皆餓死爾。虎辭以為終無此理。方是時。忽一八十老翁者。挾船腋下愿載曰。棲霞幽勝可住。請即上船。以度。四虎俱淚下。若莫足以為別者。聦於是請與四虎偕既濟。竟失老翁所在。自爾聰居棲霞之舍利塔西。相與坐禪而不臥者八十人。四虎依之。有兇事輒預報。眾因之戒懼焉。且山中尤艱粒食。又郡率土之清信者。三百家。使曰。饋一石以給週歲。貞觀二十三年四月八日。小食后。禮智者影像于止觀寺復禮興皇墓乃還坐逝于棲霞房中。丹陽一城。咸聞異香。道俗受戒弟子三千人。奔走慟哭。時年九十九矣。
唐僧徹
生河東萬泉靳氏。夙厭俗塵。既丁二。親之喪即出家。行蘭若法。邑有介村。蓋子推之舊地也。其陽介山。巖磴險絕。徹遂依之。以崇道焉。久而人共營構。稍足庇廕。然猶苦於無水。一日微覺隒砌濕潤。隨掘之清泉涌沸。汲之未嘗竭。泰州刺史房仁裕。表請建伽藍。以旌其德。蓋今之檻泉寺是也。徐邸之親王出鎮降。復迎居郡剎以便禮敬。俄還山。治靜業。不替性慈弘每群鳥。取食掌上。野獸宿廡下。年七十七。謂其徒曰。吾去矣。盡屏余屬。獨留一人侍。且戒。其母觸撓以候。
【現代漢語翻譯】 現代漢語譯本 法華經七日，不得食。有四虎繞其旁。忽然（忽作）老虎口吐人言說：『我已經十天沒有吃東西了。』大家都認為老虎一定會吃我，否則我的性命也活不久了，你們這些人都會餓死在這裡。老虎們紛紛表示絕對沒有這樣的道理。正在這個時候，忽然出現一位八十歲的老翁，腋下夾著一艘船，願意載我們過河，說：『棲霞山幽靜殊勝，可以居住。請立刻上船，我來渡你們過去。』四隻老虎都流下了眼淚，好像非常不捨得分別一樣。聰於是請求與四隻老虎一同渡河。渡河之後，竟然失去了老翁的蹤影。從此以後，聰居住在棲霞山的舍利塔西邊，與八十人一起坐禪而不睡覺，四隻老虎也依附著他們。有什麼兇險的事情，老虎們總是會預先告知。大家因此而戒慎恐懼。而且山中尤其缺乏糧食，於是郡中所有的虔誠信徒，有三百家，派人來說：『我們每家每年供奉一石糧食，以供給你們一年的用度。』貞觀二十三年四月八日，小食之後，禮拜智者大師的畫像于止觀寺，又禮拜興皇法師的墓，然後返回棲霞房中坐化圓寂。丹陽全城，都聞到了奇異的香味。道士和俗家受戒的弟子三千人，奔走號哭。當時聰的年齡是九十九歲。
唐僧徹（Tang Seng Che）
生於河東萬泉靳氏。從小就厭惡世俗的塵埃。等到父母去世后就出家了，修行蘭若之法。縣邑有個地方叫介村，是介子推（Jie Zitui）以前居住的地方。介村的陽面有座介山，山上的巖石臺階非常險峻陡峭。徹於是依山而居，以修養道行。時間久了，人們共同建造房屋，稍微可以遮風避雨。然而仍然苦於沒有水源。有一天，徹隱約感覺到山崖的石壁有些濕潤，於是就挖掘，結果清澈的泉水涌出，取之不盡。泰州刺史房仁裕（Fang Renyu）上表請求建造伽藍，來表彰徹的德行。這就是現在的檻泉寺。徐州的親王出任鎮守，又迎接徹到郡中的寺廟居住，以便禮敬。不久之後，徹又回到山中，修養清凈的功業，不改變他慈悲的本性，經常讓鳥群在他的手掌上取食，野獸在他的屋檐下睡覺。七十七歲的時候，徹告訴他的弟子們說：『我要走了。』把所有其他的人都屏退，只留下一個人侍奉。並且告誡侍奉的人，不要讓他的母親來打擾他。
【English Translation】 English version For seven days in the Lotus Sutra, he had nothing to eat. Four tigers circled around him. Suddenly, the tigers spoke in human language, saying, 'I have not eaten for ten days.' Everyone thought the tigers would surely eat me, or else my life would not last long, and you would all starve to death here. The tigers all said that there was absolutely no such reason. At that moment, suddenly an eighty-year-old man appeared, carrying a boat under his arm, willing to carry us across the river, saying, 'Qixia Mountain (棲霞山) is secluded and beautiful, suitable for living. Please get on the boat immediately, and I will take you across.' The four tigers all shed tears, as if they were very reluctant to part. Cong (聰) then requested to cross the river with the four tigers. After crossing the river, the old man disappeared. From then on, Cong lived west of the stupa of Qixia Mountain, meditating without sleeping with eighty people, and the four tigers relied on them. Whenever there was a dangerous event, the tigers would always forewarn them. Everyone was therefore cautious and fearful. Moreover, food was especially scarce in the mountains, so all the faithful believers in the county, three hundred families, sent someone to say, 'We will each offer one shi (石) of grain per year to provide for your annual needs.' On the eighth day of the fourth month of the twenty-third year of the Zhenguan (貞觀) era, after a light meal, he paid homage to the image of Zhiyi (智者) at Zhiguan Temple (止觀寺), and also paid homage to the tomb of Xinghuang (興皇), then returned to his room in Qixia and passed away in meditation. The entire city of Danyang (丹陽) smelled a strange fragrance. Three thousand ordained and lay disciples ran about weeping. At that time, Cong was ninety-nine years old.
Tang Seng Che (唐僧徹)
He was born into the Jin (靳) family of Wanquan (萬泉), Hedong (河東). From a young age, he disliked the dust of the secular world. After the death of his parents, he became a monk, practicing the aranya (蘭若) method. There was a village called Jie Village (介村) in the county, which was the former residence of Jie Zitui (介子推). On the sunny side of Jie Mountain (介山) there were extremely steep stone steps. Che then lived on the mountain to cultivate the Dao. Over time, people jointly built houses, which were somewhat sufficient to provide shelter from the wind and rain. However, they still suffered from a lack of water. One day, Che faintly felt that the stone walls of the cliff were somewhat damp, so he dug, and as a result, clear springs gushed out, which never ran dry. Fang Renyu (房仁裕), the prefect of Taizhou (泰州), submitted a memorial requesting the construction of a sangharama (伽藍) to commend Che's virtue. This is now the Kanquan Temple (檻泉寺). The Prince of Xu (徐邸) was appointed as a garrison commander, and welcomed Che to live in the temple in the county for the convenience of paying respects. Soon after, Che returned to the mountain to cultivate pure karma, without changing his compassionate nature, often allowing flocks of birds to take food from his palm, and wild animals to sleep under his eaves. At the age of seventy-seven, Che told his disciples, 'I am leaving.' He dismissed all the others, leaving only one person to serve him. And he warned the attendant not to let his mother disturb him.
氣絕久之。若入定。撼之則已逝矣。山樹變白三日。及遷尸。而天氣清朗。白華六出。飄舞空際。狀如冰雪。明潔可愛。士女競以衣裾承攬。旋消釋。無所得度支尚書唐臨為勒碑銘。垂之不朽。
唐慧祥
姓周氏。史失言鄉里。志學之歲。始辭俗入道。行頭陀。尤力。人莫測其造詣也。俄稟三論。每慕提婆披腹。護法之風。遊歷法肆。見威儀有不自飭者。則顧謂人曰。俟某受具后如住持此寺。必令習律。年十九臥疾。三月藥不能療。中夜起坐嘆曰。大丈夫本欲以身任大法。今困於病魔。柰何。且曉見人長丈餘。謂曰但誦涅槃即差矣。誦之三日而差。住國寧寺開四分律。及涅槃經徒眾整肅。大業末。方夏坐。因午食忽得舍利口中。吐棄于地。輒覆在口。如是數次。遂試之砧槌不小變。乃聲鐘集黑白眾禱愿。頃之放五色光。異香遍城郭。睹者興起。屠獵易業。市無肉肆。既而四眾為起塔。九層高百餘尺。然祥體貌腴晢。修八尺。望之殊偉特。刺史李升明至寺。戲謂同列曰。此道人應日啖一羊。頓覺手足麻痹。不可復舉。墜轡莫能騎乘。遽悔謝乃止。大使權茂具疏糲試之。七日而愈益豐碩茂愧伏。秋八月忽垂訓弟子曰。汝等宜各進修。庶幾吾宗不致滅絕也。於是手執經卷胡跪而逝。近遠嘆訝。壽七十。仍感異香
遍城郭。如出舍利時。
唐靈睿
其先潁川人。陳氏后。流寓於蜀之益昌。家世事老子。母嘗過道觀。乞子歸而夜夢。坐松林下。有七寶缽。飛自樹巔入口。覺即娠。因不喜葷腥味。及生而或以進。則母子俱頭痛。莫可療。於是遂悉屏去。八歲隨二親。詣道觀。道士令習誦步虛詞。面忽出血。一日遇智勝法師于田間。捉其衣曰。奉佛吾愿也。遠追遂為沙彌于益州勝業寺。盡夏能覆誦大品。隋開皇初高麗印公。開三論。入京皆依以受業。未幾。還住法聚寺。武德二年。安州皓公居大建昌寺睿從之。閱三年寺有異學。忘其名。每加害。終弗得。尋徙鄉里之隆寂寺以避焉。貞觀元年。檀越通州騫禪師盡形資給。聽眾三百餘人。請常弘演。二十年八月二十四日夜。三鼓大風起。有聲高暢若言曰。靈睿法師。來年十月。當往生南海大國光明山西阿觀世音菩薩所矣。至期。三日眾見幡華滿寺。晚講罷入房。看讀如常。時或告以祥瑞事。徐執捲出門立逝。堅植不少傾仆。舁致床上。夜半復起。跏趺坐如生。春秋八十三。
唐明度
住并州之石壁寺。平生專以金剛般若經。為正修。貞元之季。有鴿巢于檐間。及春產二雛于內寺。晨鬻度每以哺之輒祝曰。乘我誦經之力。必使有成也。俄學飛墮地死。旬餘。度夢
【現代漢語翻譯】 現代漢語譯本： 遍佈城郭。如同佛陀示現舍利時一樣。（舍利：佛教用語，指佛陀或高僧圓寂后火化產生的結晶體。）
唐朝的靈睿（靈睿：人名）
他的祖先是潁川人，是陳氏的後代。後來流落到蜀地的益昌。世代信奉老子。他的母親曾經去道觀，祈求生子，晚上夢見自己坐在松樹林下，有一個七寶缽（七寶缽：佛教法器，用七種珍寶製成的缽）從樹頂飛入口中。醒來后就懷孕了，因此不喜歡葷腥的味道。等到他出生后，如果給他吃葷腥，母子都會頭痛，無法醫治。於是就完全不吃葷腥了。八歲時跟隨父母去道觀。道士讓他學習背誦步虛詞（步虛詞：道教儀式中吟唱的詞），他的臉忽然出血。一天，在田間遇到智勝法師（智勝法師：人名），他拉著法師的衣服說：『我願意奉佛。』於是跟隨法師去了益州勝業寺做了沙彌（沙彌：佛教用語，指出家但未受具足戒的男子）。整個夏天都能背誦《大品般若經》。隋朝開皇初年，高麗的印公（印公：人名）開講三論（三論：佛教宗派，主要研究《中論》、《十二門論》和《百論》），他到京城后都依附印公學習。不久，回到法聚寺居住。唐朝武德二年，安州的皓公（皓公：人名）住在大建昌寺，靈睿跟隨他。過了三年，寺里有一個異學（異學：指與正統佛教不同的學說），忘記了他的名字，總是想加害靈睿，但始終沒有得逞。不久，靈睿遷居到家鄉的隆寂寺以躲避他。貞觀元年，檀越（檀越：佛教用語，指施主）通州的騫禪師（騫禪師：人名）盡其所有來供養他，聽眾有三百多人，請他經常弘揚佛法。貞觀二十年八月二十四日夜裡，三更時分颳起大風，有一個高亢的聲音說：『靈睿法師，明年十月，將往生南海大國光明山西阿觀世音菩薩（觀世音菩薩：佛教菩薩，是慈悲的象徵）那裡了。』到了約定的日期，三天前，眾人看見幡華（幡華：佛教用語，指裝飾用的旗旛和花朵）滿寺。晚上講經完畢後進入房間，看書如常。有時告訴別人一些祥瑞的事情。慢慢地拿著書出門站著就去世了，身體堅挺沒有傾倒。人們將他抬到床上，半夜又起來，跏趺（跏趺：佛教用語，指一種坐姿）而坐，如同活著一樣。享年八十三歲。
唐朝的明度（明度：人名）
住在并州的石壁寺。平生專門以《金剛般若經》（金剛般若經：佛教經典）作為主要的修行方法。貞元末年，有鴿子在屋檐下築巢，春天在寺內生了兩隻小鴿子。每天早上，明度都餵它們，並且祝願說：『憑藉我誦經的力量，必定使你們有所成就。』不久，小鴿子學飛時掉到地上死了。十多天後，明度做了一個夢。
【English Translation】 English version: Spreading throughout the city walls, just like when the Sharira (Sharira: Buddhist term, refers to the crystal-like remains after the cremation of the Buddha or a high-ranking monk) appeared.
Lingrui of the Tang Dynasty (Lingrui: a personal name)
His ancestors were from Yingchuan, descendants of the Chen family. Later, they migrated to Yichang in Shu. For generations, they had been followers of Laozi. His mother once went to a Taoist temple to pray for a son, and at night she dreamed that she was sitting under a pine forest, and a Seven-Treasure Bowl (Seven-Treasure Bowl: Buddhist ritual implement, a bowl made of seven kinds of treasures) flew from the top of a tree into her mouth. When she woke up, she was pregnant, and therefore disliked the taste of meat and fish. When he was born, if he was given meat and fish, both mother and son would have headaches that could not be cured. So they completely abstained from meat and fish. At the age of eight, he followed his parents to a Taoist temple. The Taoist priest asked him to learn to recite the 'Pacing the Void' verses (Pacing the Void verses: verses chanted in Taoist rituals), and his face suddenly bled. One day, he met Dharma Master Zhisheng (Dharma Master Zhisheng: a personal name) in the field, and he grabbed the Dharma Master's clothes and said, 'I wish to devote myself to Buddhism.' So he followed the Dharma Master to Shengye Temple in Yizhou and became a Shami (Shami: Buddhist term, refers to a male who has left home but has not yet received full ordination). Throughout the summer, he was able to recite the entire 'Mahaprajnaparamita Sutra'. At the beginning of the Kaihuang era of the Sui Dynasty, Yin Gong (Yin Gong: a personal name) from Goryeo began to lecture on the Three Treatises (Three Treatises: a Buddhist school, mainly studying the 'Madhyamaka-karika', 'Dvadasanikaya-sastra', and 'Sata-sastra'), and after he went to the capital, he followed Yin Gong to study. Soon after, he returned to live in Fajusi Temple. In the second year of the Wude era of the Tang Dynasty, Hao Gong (Hao Gong: a personal name) of Anzhou lived in Dajianchang Temple, and Lingrui followed him. After three years, there was a heretic (heretic: refers to doctrines different from orthodox Buddhism) in the temple, whose name is forgotten, who always wanted to harm Lingrui, but never succeeded. Soon after, Lingrui moved to Longji Temple in his hometown to avoid him. In the first year of the Zhenguan era, the Danapati (Danapati: Buddhist term, refers to a donor) Qian Chan Master (Qian Chan Master: a personal name) of Tongzhou gave all his possessions to support him, and there were more than three hundred listeners, who asked him to frequently propagate the Dharma. On the night of the twenty-fourth day of the eighth month of the twentieth year of the Zhenguan era, a strong wind arose at the third watch, and there was a loud voice that said, 'Dharma Master Lingrui, in the tenth month of next year, you will be reborn in the Western Pure Land of Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva: Buddhist Bodhisattva, the embodiment of compassion) in the Great Southern Sea Kingdom of Radiant Light Mountain.' On the appointed date, three days before, the crowd saw banners and flowers (banners and flowers: Buddhist term, refers to decorative flags and flowers) filling the temple. After finishing the lecture in the evening, he entered the room and read as usual. Sometimes he told others about auspicious events. Slowly, holding the book, he went out the door and passed away standing, his body firm and not falling. People carried him to the bed, and in the middle of the night he got up again, sitting in the lotus position (lotus position: Buddhist term, refers to a sitting posture) as if he were alive. He lived to the age of eighty-three.
Mingdu of the Tang Dynasty (Mingdu: a personal name)
Lived in Shibi Temple in Bingzhou. Throughout his life, he specialized in the 'Diamond Sutra' (Diamond Sutra: a Buddhist scripture) as his main method of practice. At the end of the Zhenyuan era, pigeons built a nest under the eaves, and in the spring they laid two chicks inside the temple. Every morning, Mingdu fed them and wished, 'By the power of my reciting the scriptures, I will surely make you achieve something.' Soon after, the chicks fell to the ground while learning to fly and died. More than ten days later, Mingdu had a dream.
見二小兒曰。兒本卵生茲蒙上人迴向功德。轉生人道。自此東去十里。某家者是也。度覺即書之壁。以識之。且以其夢審之往來者。皆以為信。滿十月乃造其家。果率二子因使其母抱之以出呼之鴿兒。遽頷首而笑。
唐僧倫
姓呂氏。衛州汲人。祖宗皆州刺史父詢隋穆陵太守。初二親。常見梵僧皓首秀眉。二侍持幡擁以至前曰。愿為子。二親即拜之。忽失所在。遂有娠。明年四月八日夜。四更乃生。異香滿室。猶左右若有二幡狀。五歲后常睹白光。至老死不變。齊武平九年。時才九歲。父𢹂造僧玄統師珉禪師于雲門寺受法二師。問知其始產之瑞。即為剃落。齊亡。年十六。學四念處誦法華經。侍玄統東西避難。靡怠。隋開皇初。主上隆尚佛法。倫年二十三。嘗于武陽理律師所。稟聽且半夏。眾見五色光如車輪。照倫心胸間。訖禮五十三佛光猶在。更禮二十五佛。然後隱。俄偕方愿二師入太行諸山二十餘年。大業之季天下擾攘。領徒至衛州仍為偽夏知隆善寺僧任。武德五年。入太行抱犢山以所業勖來學。貞觀四年。刺史裴萬頃與儕類。請受菩薩戒。廿三年正月十三日。夜四鼓矣。起而告人曰。吾得諸法解脫。而天帝遽迎我。竟逝。方殯之際。天極清朗無雲。而微雨飄灑。眾咸以為異。時年八十五。
【現代漢語翻譯】 現代漢語譯本 看見兩個小孩說：『我們本是卵生，現在蒙上人的迴向功德，轉生為人道。從這裡向東走十里，某家就是我們的家。』度覺就把這件事寫在墻上，用來辨認他們。並且用夢境來驗證，來往的人都相信這件事。滿了十個月，就到那家去，果然有兩個孩子，於是讓他們的母親抱著他們出來，呼喚他們『鴿兒』，他們立刻點頭微笑。
唐僧倫
姓呂，是衛州汲縣人。祖父和父親都是州刺史，父親詢是隋朝穆陵的太守。當初，他的父母經常看見一個梵僧，滿頭白髮，眉毛秀長，有兩個侍者拿著幡旗擁著他來到面前說：『我願意做你們的兒子。』他的父母就向他拜謝，忽然就不見了。於是他的母親就懷孕了。第二年四月八日夜裡，四更時分才生下他。奇異的香味充滿房間，好像左右有兩面幡旗的樣子。五歲以後，他經常看見白光，直到老死都沒有改變。齊武平九年，他才九歲，父親帶著他到雲門寺拜見玄統師珉禪師，向兩位禪師求法。兩位禪師得知他出生時的祥瑞，就為他剃度。齊朝滅亡后，他十六歲，學習四念處，誦讀《法華經》，跟隨玄統四處避難，沒有懈怠。隋朝開皇初年，皇上崇尚佛法，僧倫二十三歲，曾經在武陽理律師那裡聽講了半個夏天。眾人看見五色光芒像車輪一樣，照耀著僧倫的心胸之間。禮拜五十三佛完畢，光芒還在，又禮拜了二十五佛，然後才消失。不久，他與方愿兩位法師進入太行山中二十多年。大業末年，天下動亂，他帶領徒弟到衛州，仍然擔任偽夏知隆善寺的僧職。武德五年，他進入太行抱犢山，用他所學的佛法勉勵來學習的人。貞觀四年，刺史裴萬頃與同僚，請他傳授菩薩戒。貞觀二十三年正月十三日，夜裡四更時分，他起身告訴人們說：『我得到了諸法解脫，天帝要來迎接我了。』說完就去世了。當要入殮的時候，天空極其晴朗，沒有云彩，卻飄灑著細雨，眾人都認為這是奇異的現象。當時他八十五歲。
【English Translation】 English version They saw two children who said, 'We were originally born from eggs, but now, thanks to the merit of the venerable one's dedication, we have been reborn into the human realm. Go ten li (approximately 5 kilometers) east from here, and the so-and-so family is our home.' Du Jue then wrote this on the wall to identify them. Moreover, he used the dream to verify it, and those who came and went all believed it. After ten months, he went to that family and indeed found two children. So he had their mother bring them out and called them 'little doves,' and they immediately nodded and smiled.
The Monk Tang Senglun
His surname was Lü, and he was from Ji County in Wei Prefecture. His ancestors were all prefectural governors, and his father, Xun, was the Grand Administrator of Muling during the Sui Dynasty. Initially, his parents often saw a Brahmin (Fàn Sēng) monk with white hair and delicate eyebrows, attended by two servants holding banners, who approached them and said, 'I wish to be your son.' His parents bowed to him, and suddenly he disappeared. Thereupon, his mother became pregnant. The following year, on the eighth day of the fourth month, at the fourth watch of the night, he was born. A strange fragrance filled the room, and it seemed as if there were two banners on either side. After the age of five, he often saw a white light, which did not change until his death. In the ninth year of the Wu Ping era of the Qi Dynasty, when he was only nine years old, his father took him to Yunmen Monastery to seek the Dharma from the Dhyana (Chán) masters Xuantong and Shi Min. The two masters, knowing of the auspicious signs at his birth, immediately tonsured him. After the fall of the Qi Dynasty, at the age of sixteen, he studied the Four Foundations of Mindfulness (Sì Niàn Chù) and recited the Lotus Sutra (Fǎ Huá Jīng), following Xuantong to avoid difficulties, without any懈怠. At the beginning of the Kaihuang era of the Sui Dynasty, the emperor highly esteemed Buddhism. At the age of twenty-three, Senglun once listened to the Vinaya Master (Lǜ Shī) Li in Wuyang for half a summer. The assembly saw five-colored lights like a wheel, illuminating Senglun's chest. After prostrating to the Fifty-three Buddhas, the light was still there. He then prostrated to the Twenty-five Buddhas, and then it disappeared. Soon after, he entered the Taihang Mountains with the two masters, Fang and Yuan, for more than twenty years. At the end of the Daye era, the world was in turmoil. He led his disciples to Wei Prefecture and continued to serve as a monk in the Longshan Monastery under the false Xia regime. In the fifth year of the Wude era, he entered Mount Baodu in the Taihang Mountains, using his practice to encourage those who came to learn. In the fourth year of the Zhenguan era, the Prefectural Governor Pei Wanqing and his colleagues requested him to receive the Bodhisattva (Púsà) precepts. On the thirteenth day of the first month of the twenty-third year of the Zhenguan era, at the fourth watch of the night, he arose and told the people, 'I have attained liberation from all dharmas (諸法), and the Deva (天帝) is coming to welcome me.' He then passed away. When they were about to enshrine him, the sky was extremely clear and cloudless, yet a light rain was falling, which everyone considered to be a strange phenomenon. At that time, he was eighty-five years old.
新修科分六學僧傳卷第二十五 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十六
浙東沙門 曇噩 述
精進學
感通科
唐明浚
姓孫氏。齊人。善章草。每以持誦金剛般若經為業。永徽元年。二月十二日夜暴卒。捫其心胸。微有暖氣。周時蘇云。初有青衣二童子。引至閻王所。王問平生以何業自修。曰但誦金剛般若經而已。王曰善哉。可勝言耶。師可誦滿十萬過。則決定往生凈土矣弟子雖欲復見師。不可得也。浚自爾精苦倍百必滿其數。明年二月卒。寺眾咸聞天樂異香云。
唐慧悟
少辭俗。隱居太白山中。持誦華嚴經尤勤至。俄一居士自遠來。請悟齋。悟以其遠未即許。居士笑曰。無若也當有以致之。於是居士置悟懷袖間籋虛空竟去。至一道場。見五百聖僧。皆翔集其地。悟悚然因趨就下座。居士曰。師宗華嚴是誠佛之境界已。彼小乘何足道。而師謙如此。復引悟居其上。齋訖所得䞋施視他尤豐腆。居士且謂。此齋端為悟設。而五百聖僧則臨事。泛請者也。度其時。實永徽中雲。詳載華嚴應驗錄。
唐解脫
太原臺山夾川邢氏子也。幼出家。即業定。初住照果寺。后遁五臺山南之佛光
【現代漢語翻譯】 現代漢語譯本 新修科分六學僧傳卷第二十五 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十六
浙東沙門 曇噩 述
精進學
感通科
唐 明浚
姓孫氏，齊人。擅長章草。常以持誦《金剛般若經》（Vajra Prajna Sutra）為日常功課。永徽元年二月十二日夜間突然去世，觸控他的心胸，稍微還有暖氣。過了一段時間甦醒過來說，起初有兩個身穿青衣的童子，引他到了閻王（Yama）那裡。閻王問他平生以什麼功業自我修持。明浚回答說只是誦讀《金剛般若經》而已。閻王說：『好啊，功德不可勝言。如果您能誦滿十萬遍，就決定可以往生凈土了。我雖然想再見到您，也是不可能的了。』明浚自此精進刻苦百倍，必定要誦滿這個數字。第二年二月去世，寺廟裡的僧眾都聽到天樂和奇異的香氣，如雲般飄來。
唐 慧悟
年少時辭別世俗，隱居在太白山中，持誦《華嚴經》（Avatamsaka Sutra）尤其勤奮。不久，一位居士從遠方來，邀請慧悟吃齋。慧悟因為他來自遠方，沒有立刻答應。居士笑著說：『不要這樣，我自有辦法。』於是居士把慧悟放在懷袖之間，騰空而去。到達一個道場，見到五百位聖僧，都聚集在那裡。慧悟感到恐懼，於是快步走到下座。居士說：『您修習《華嚴經》，這確實是佛的境界。那些小乘（Hinayana）又算得了什麼呢？而您卻如此謙虛。』又引導慧悟坐在上座。齋飯完畢后，所得到的佈施比其他人更加豐厚。居士還說，這次齋飯專門是為慧悟而設，而五百位聖僧只是臨時邀請來的。推測那個時間，確實是永徽年間。詳細記載在《華嚴應驗錄》中。
唐 解脫
是太原臺山夾川邢氏的兒子。年幼出家，就致力於禪定。起初住在照果寺，後來隱遁到五臺山南面的佛光（Fo Guang）。
【English Translation】 English version Newly Compiled Classified Biographies of Eminent Monks, Volume 25 Supplement to the Wan (卍) Tripitaka, Volume 77, No. 1522, Newly Compiled Classified Biographies of Eminent Monks
Newly Compiled Classified Biographies of Eminent Monks, Volume 26
Compiled by Shramana Tan'e of Eastern Zhejiang
Diligent Study
Category of Spiritual Response
Tang Dynasty, Ming Jun
His surname was Sun, and he was a native of Qi. He was skilled in cursive script. He made it his practice to uphold and recite the Vajra Prajna Sutra (Diamond Sutra). In the first year of Yonghui, on the twelfth night of the second month, he suddenly died. Feeling his chest, there was still a slight warmth. After a while, he revived and said that initially, two boys in green robes led him to Yama (the King of the Underworld). Yama asked him what deeds he had cultivated in his life. Ming Jun replied that he had only recited the Vajra Prajna Sutra. Yama said, 'Excellent! The merit is beyond words. If you can recite it a hundred thousand times, you will certainly be reborn in the Pure Land. Although I would like to see you again, it will be impossible.' From then on, Ming Jun became a hundred times more diligent and determined to complete the number. He died in the second month of the following year. The monks in the temple all heard heavenly music and a strange fragrance, like clouds.
Tang Dynasty, Hui Wu
In his youth, he renounced the world and lived in seclusion in Mount Taibai. He was especially diligent in upholding and reciting the Avatamsaka Sutra (Flower Garland Sutra). Soon, a layman came from afar and invited Hui Wu to a vegetarian meal. Hui Wu hesitated to accept because of the distance. The layman smiled and said, 'Don't worry, I have a way to bring you there.' Then, the layman placed Hui Wu in his sleeve and soared into the sky. Arriving at a Dharma assembly, he saw five hundred holy monks gathered there. Hui Wu was frightened and quickly went to the lower seat. The layman said, 'You practice the Avatamsaka Sutra, which is truly the realm of the Buddha. What is Hinayana (Small Vehicle)? Yet you are so humble.' He then led Hui Wu to sit in the upper seat. After the vegetarian meal, the offerings he received were much more abundant than others. The layman also said that this vegetarian meal was specially arranged for Hui Wu, and the five hundred holy monks were only invited temporarily. It is estimated that the time was indeed during the Yonghui era. It is recorded in detail in the 'Records of Miraculous Verifications of the Avatamsaka Sutra'.
Tang Dynasty, Jietuo (Liberation)
He was the son of the Xing family of Jiachuan, Mount Taiyuan. He left home at a young age and devoted himself to meditation. Initially, he lived in Zhaoguo Temple, and later he went into seclusion in Foguang (Buddha's Light), south of Mount Wutai.
寺。地盛華木。每至夏始發其側有清涼池。皆文殊常所游息也。脫嘗三見於此云。因語脫曰。但自悔責。無始過愆。則于道可入。遂奉行不敢違而心安靜矣。且感佛為見身說偈。其偈曰。諸佛寂滅甚深法。曠劫修行今乃得。若能開明此法明。一切諸佛皆隨喜。遽隱去。乃問。何者是寂滅法。空中有聲曰。方便智為鐙。照見心境界。欲究真實法。一切無所見。脫居佛光中四十年。而游從之士僅七八百。永徽中卒。今巖窟靈軀尚存。而寺之故堂十餘間。猶未頹弛。曜公年百六歲矣。猶能言當時事曰。解脫上人于中臺東南三十里大孚靈鷲寺見文殊。我才年十五爾。又娑婆寺普明禪師。亦欲求見文殊請法。忽空中聲曰。汝未得定。宜服藥以冀長生。明漫不知藥處。心疑之。空中報曰。庵前長松也。性無毒味。芳烈。服之能仙。明久服之。一日遍告朋友騰去。
僧奣禪師舊隸忻之秀容建國寺。年八十徙居望人山俗所尊仰而從之。以祈福者如市。然莫窺其所造詣也。
永徽中有瞽者。不知何許人。能以法華一部。度入琵琶。手彈口誦。音調清婉。亦每歸趣望人山。
唐靜之
姓趙。雍州高陵人。始二親以求嗣。持誦觀音號。既孕。母固卻欲絕葷。異平昔。甫七八歲時。即依文習彌陀觀。及白骨觀。皆有成
【現代漢語翻譯】 現代漢語譯本： 寺廟所在地盛產華麗的樹木。每到夏天開始的時候，在寺廟旁邊會涌現出清涼的池水，這些都是文殊菩薩經常遊玩休息的地方。解脫（Jietuo，人名）曾經三次在這裡見到文殊菩薩，文殊菩薩對解脫說：『只要反省自己，懺悔無始以來的過錯，那麼就可以進入佛道。』解脫於是遵照文殊菩薩的教誨，不敢違背，內心也因此安靜了下來。並且還感應到佛顯現真身，為他說偈語。偈語是這樣說的：『諸佛寂滅甚深法，曠劫修行今乃得。若能開明此法明，一切諸佛皆隨喜。』說完就隱去了。解脫於是問：『什麼是寂滅法？』空中有聲音回答說：『方便智為燈，照見心境界。欲究真實法，一切無所見。』解脫居住在佛光中四十年，跟隨他學習的人只有七八百人。永徽年間去世。現在巖洞里的靈柩還存在，而寺廟原來的十幾間殿堂，還沒有倒塌。曜公（Yao Gong，人名）年紀一百零六歲了，還能說起當時的事情，他說：『解脫上人在中臺東南三十里的大孚靈鷲寺見到文殊菩薩的時候，我才十五歲。』還有娑婆寺的普明禪師（Puming Chanshi，人名），也想要求見文殊菩薩請教佛法。忽然空中有聲音說：『你還沒有得定，應該服用藥物來期望長生。』普明禪師不知道藥物在哪裡，心裡感到疑惑。空中的聲音又說：『就在庵前的長松樹。這種松樹性無毒味，氣味芳香濃烈，服用它可以成仙。』普明禪師長期服用這種松樹，有一天遍告朋友，然後騰空而去。 僧人奣禪師（Weng Chanshi，人名）原來隸屬於忻州的秀容建國寺。八十歲的時候搬到望人山居住，被當地百姓所尊敬仰慕，跟隨他祈求幸福的人像趕集一樣。然而沒有人知道他所達到的境界。 永徽年間有一個盲人，不知道是哪裡人，能夠用《法華經》的內容，編入琵琶曲中，用手彈奏，口中誦讀，音調清澈婉轉。也經常到望人山去。 唐靜之（Tang Jingzhi，人名） 姓趙，是雍州高陵人。當初他的父母爲了求子，持誦觀音菩薩的名號。母親懷孕后，堅決要戒除葷腥，與平時不一樣。唐靜之剛七八歲的時候，就依照經文學習彌陀觀和白骨觀，都有所成就。
【English Translation】 English version: The temple was located in a place abundant with beautiful trees. Every summer, clear pools of water would appear next to the temple, where Manjusri (Wenshu, Bodhisattva of wisdom) often visited and rested. Jietuo (a person's name) had seen Manjusri there three times. Manjusri said to Jietuo: 'Only by reflecting on yourself and repenting for the transgressions since beginningless time can you enter the path of enlightenment.' Jietuo then followed Manjusri's teachings, not daring to disobey, and his heart became peaceful. He also felt the Buddha appear in person and speak a verse for him. The verse said: 'The profound Dharma of the Buddhas' Nirvana, is attained only after eons of cultivation. If one can illuminate this Dharma, all Buddhas will rejoice.' After saying this, the Buddha disappeared. Jietuo then asked: 'What is the Dharma of Nirvana?' A voice in the air replied: 'Expedient wisdom is the lamp, illuminating the realm of the mind. If you want to investigate the true Dharma, you will see nothing.' Jietuo lived in the Buddha's light for forty years, and only seven or eight hundred people followed him to study. He passed away during the Yonghui era. Now, his spiritual body still exists in the cave, and the temple's original dozen or so halls have not yet collapsed. Yao Gong (a person's name) is one hundred and six years old and can still talk about the events of that time. He said: 'When the Venerable Jietuo saw Manjusri at Dafu Lingjiu Temple, thirty miles southeast of Zhongtai, I was only fifteen years old.' Also, Chan Master Puming (Puming Chanshi, a person's name) of Suopo Temple also wanted to seek an audience with Manjusri to request the Dharma. Suddenly, a voice in the air said: 'You have not yet attained Samadhi. You should take medicine to hope for longevity.' Chan Master Puming did not know where the medicine was and felt doubtful. The voice in the air said: 'It is the tall pine tree in front of the hermitage. This pine tree has no poisonous taste and has a fragrant aroma. Taking it can make you become an immortal.' Chan Master Puming took this pine tree for a long time. One day, he told all his friends and then ascended into the sky. The monk Weng Chanshi (a person's name) originally belonged to the Xiurong Jianguo Temple in Xinzhou. At the age of eighty, he moved to Wangren Mountain, where he was respected and admired by the local people, and those who followed him to pray for blessings were like a market. However, no one knew the realm he had reached. During the Yonghui era, there was a blind person, it is not known where he was from, who could incorporate the content of the 'Lotus Sutra' into Pipa music, playing it with his hands and reciting it with his mouth, with a clear and melodious tone. He also often went to Wangren Mountain. Tang Jingzhi (a person's name) Whose surname was Zhao, was from Gaoling in Yongzhou. Initially, his parents recited the name of Avalokitesvara (Guanyin, Bodhisattva of compassion) to pray for a child. After his mother became pregnant, she insisted on abstaining from meat, which was different from usual. When Tang Jingzhi was only seven or eight years old, he studied the Amitabha contemplation and the White Bone contemplation according to the scriptures, and he achieved some success in both.
。每志出家。親以僅一子不許。未幾父官于蜀。俄而父卒。念欲自焚以報。或引金剛般若以為捨身不如持經。因剃落。專依江禪師業定。貞觀初。隱居道江彭山之光化寺。一坐十餘年。不事別房。受其訓者。常二百餘人。晝夜進修罔怠。旋徙靈巖深山中。虎與俱無所忤素善。利州道禪師請安居於劍閣北之窮腹山。儔侶十餘輩。蓄米四石。夏三月竟而所食一石。曾未盡。忽鼻患肉塞。百方莫能療。僧有令誦般若心經萬遍者。至五千遍即肉脫而愈。嘗于秦州為毒蛇所螫。痛甚。以三昧力隨獲消除。後有疾苦亦如之。由是撰集諸家觀門一卷。行世。顯慶三年。詔居西明寺。五年二月二十七日。右脅臥而卒。壽五十七。其未卒也。利州所居寺。桂若胡桃。忽凋殘。撓拔。殿宇仆壓而像略無損。其必有所關係哉。
唐智勤
世族鄧之朱氏。隋仁壽間。內出舍利。詔天下名郡各置大興善寺。以安葬焉。仍度僧以領香火。勤年小因以其恩獲剃染。隸茲寺。然誠敏自將志之所在皆致瑞應。初以母疾禱觀音。忽其家園樹生佛像枝葉上。母遂康泰無他。隋季大業之亂。凡寺院殘破靡孑遺。獨其寺經像完具。蓋勤能以死捍禦也。一日賊大至。勤俗服避匿。賊見欲殺之。聞空中聲曰。可脫去俗服。即脫去。賊驚喜遽禮拜乞福。且迎
【現代漢語翻譯】 現代漢語譯本： 每當立志出家，他的父親因為只有他一個兒子而不允許。不久，他的父親在蜀地做官，不久就去世了。他想自焚來報答父親的恩情。有人引用《金剛般若經》認為捨身不如持經。於是他剃度出家，專門跟隨江禪師修習禪定。貞觀初年，他隱居在道江彭山的光化寺，一坐就是十多年，不居住在別的房間。接受他教誨的人，常常有二百多人，日夜精進修行，從不懈怠。後來遷到靈巖深山中，與老虎相處而互不侵犯，一向關係很好。利州的道禪師請他到劍閣北面的窮腹山安居。同伴有十幾個人，儲存了四石米，夏天三個月結束時，所吃的米才用了一石，還沒有用完。忽然得了鼻病，肉塞住了鼻孔，用盡各種方法都不能治好。有個僧人讓他誦《般若心經》一萬遍，誦到五千遍時，肉就脫落而痊癒了。曾經在秦州被毒蛇咬傷，疼痛難忍，用三昧的力量隨即消除。後來有了疾病痛苦也像這樣消除。因此撰集了諸家觀門一卷，流傳於世。顯慶三年，朝廷下詔讓他住在西明寺。顯慶五年二月二十七日，他右脅臥著去世，享年五十七歲。在他去世之前，利州他所居住的寺院裡，桂樹和胡桃樹，忽然凋殘，被摧毀拔起，殿宇倒塌壓壞，而佛像卻幾乎沒有損壞。這其中必定有什麼關聯吧。
唐朝的智勤：
是世家大族鄧之朱氏的後代。隋朝仁壽年間，宮中取出舍利，詔令天下各名郡都設定大興善寺，用來安葬舍利。並度化僧人來主持香火。智勤年幼，因此憑藉這個恩典得以剃度出家，隸屬於這座寺院。他誠實敏捷，意志所向都能得到吉祥的應驗。起初因為母親生病，他祈禱觀音菩薩，忽然他家的園林樹上生出佛像，長在枝葉上。他的母親於是康復，沒有其他疾病。隋朝末年大業年間發生戰亂，所有的寺院都殘破不堪，沒有留下一點痕跡，只有他的寺院經書佛像完好無損。這是因為智勤能夠用生命來捍衛守護。有一天，盜賊大舉來犯，智勤穿著俗服躲藏起來。盜賊看見他想要殺他，聽到空中傳來聲音說：『可以脫去俗服。』他立刻脫去俗服。盜賊驚喜，連忙禮拜，祈求賜福，並且迎接
【English Translation】 English version: Whenever he aspired to become a monk, his father, because he had only one son, would not allow it. Soon after, his father became an official in Shu, and shortly thereafter passed away. He considered self-immolation to repay his father's kindness. Someone cited the Diamond Sutra (Vajra Prajna Paramita Sutra) believing that sacrificing the body was not as good as upholding the sutra. Therefore, he shaved his head and became a monk, dedicatedly following Chan Master Jiang in cultivating samadhi (meditative absorption). In the early years of the Zhenguan era (627-649 CE), he lived in seclusion at Guanghua Temple on Mount Peng in Daojiang, sitting in meditation for over ten years, not residing in separate quarters. Those who received his teachings often numbered over two hundred, diligently cultivating day and night without懈怠. Later, he moved to the deep mountains of Lingyan, coexisting peacefully with tigers, maintaining a good relationship. Chan Master Dao of Lizhou invited him to reside at Qiongfu Mountain north of Jiange. He had over ten companions, storing four shi (a unit of dry measure) of rice. By the end of the three summer months, they had consumed only one shi, not even finishing it. Suddenly, he suffered from a nasal ailment, with flesh blocking his nostrils, and all methods failed to cure it. A monk advised him to recite the Heart Sutra (Prajnaparamita Hrdaya Sutra) ten thousand times. Upon reaching five thousand recitations, the flesh fell off and he was cured. Once, in Qinzhou, he was bitten by a venomous snake, experiencing intense pain. He used the power of samadhi to quickly eliminate it. Later, he also eliminated illnesses and suffering in the same way. Consequently, he compiled a volume of various schools' methods of contemplation, which circulated in the world. In the third year of Xianqing (658 CE), the imperial court issued an edict for him to reside at Ximing Temple. On the twenty-seventh day of the second month of the fifth year of Xianqing (660 CE), he passed away lying on his right side, at the age of fifty-seven. Before his death, in the temple where he resided in Lizhou, the osmanthus and walnut trees suddenly withered and were uprooted, the halls collapsed and were crushed, while the Buddha statues remained almost undamaged. There must have been some connection there.
Zhiqin of the Tang Dynasty:
Was a descendant of the Zhu family of Deng, a prominent clan. During the Renshou era (601-604 CE) of the Sui Dynasty, sarira (relics) were brought forth from within the palace. An edict was issued to establish Daxingshan Temples in famous prefectures throughout the empire to enshrine them. Monks were ordained to oversee the incense offerings. Zhiqin, being young, was able to be ordained as a monk due to this grace, belonging to this temple. He was honest and quick-witted, and wherever his will was directed, auspicious responses would occur. Initially, because his mother was ill, he prayed to Avalokitesvara (Guanyin), and suddenly Buddha images grew on the branches and leaves of the trees in his family's garden. His mother then recovered and had no other illnesses. During the chaos of the late Sui Dynasty in the Daye era (605-618 CE), all the temples were ruined and left without a trace, except for his temple, where the scriptures and Buddha images remained intact. This was because Zhiqin was able to defend and protect it with his life. One day, a large group of bandits arrived. Zhiqin hid in secular clothing. The bandits saw him and wanted to kill him, but they heard a voice in the air saying, 'You can take off your secular clothes.' He immediately took them off. The bandits were surprised and delighted, and hurriedly bowed, begging for blessings, and welcoming
歸其營。共養。久之入蜀聽皓法師講。時眾至三千。法師則一委勤調護終其席無乖異。后闡維摩三論。鄉里各二十餘過。徙隱北山。晝夜行道。困則倚立而已。未嘗睡眠。偶行巖嶺間。睹棟宇靚深。若大寺。勤輒入瞻仰。如是往來再三。俄不復見。又苦絕糧。當其地之經行處。旋覺墳起。夕墾之且如故。稍出赤色大粒谷。深掘獲谷二十餘石。山居十餘年。所感召類此。既而郡以佛法陵替。合道俗逼請。出山住大興國寺。且俾檢校本郡僧尼。諸王刺史就稟歸戒。永徽初。杜門閱藏。每見神人旁立若聽狀。初中后。夜聞彈指謦欬聲。顯慶四年。省符以慈恩寺。起勤不屈。其年五月命弟子。悉治其寺之頹阤者。十五日徑樹盡枯落。十六日蚤作。疇昔聽經神人前拜。勤止之曰。莫拜。侍者但聞其語。殊莫知其有人也。於是剃髮著衣執香爐。趺坐繩床上。使弟子誦大品經訖往生品。唱滅。停數日顏色不少變。香氣馥然充一寺。春秋七十四。
唐智顯
少出家。住遼州之護明寺戒操貞峻。禪觀勇銳。人莫知其所造。隋季所在盜起。遇則鋒刃相交。以決勝負。而兼拜之動經旬朔。顯每居間和解往反。彌時群眾嘉賴。后與道俗行。值突厥。並被驅掠。顯忽隱身不可求訪。間復得之曰。我念觀音故能然爾 有同學久隱箕山。
【現代漢語翻譯】 現代漢語譯本： 他回到寺院，與大眾一同生活。很久以後，他前往蜀地，聽皓法師講法。當時聽眾多達三千人。勤法師總是盡心盡力地調和守護，始終沒有出現任何差錯。後來，他闡釋《維摩詰經》和《三論》，在鄉里各處講了二十多次。之後，他隱居到北山，日夜精進行道，睏倦時就靠著站立而已，從不睡覺。有一次在山嶺間行走，看到一處棟樑房屋非常清幽深邃，像一座大寺廟。勤法師就進去瞻仰，像這樣來回去了兩三次，後來就不再看見了。他又苦於斷絕了糧食。在他經常經行的地方，忽然覺得有墳堆隆起。晚上挖掘，仍然恢復如初。稍微挖出一些紅色的大粒穀子，深挖下去，獲得了二十多石穀子。在山中居住十多年，所感應到的類似的事情很多。後來，郡里因為佛法衰落，聯合道士和百姓，懇請他出山，住持大興國寺，並且讓他檢查管理本郡的僧尼。各地的諸王和刺史都來向他稟告，請求皈依受戒。永徽初年，他閉門閱讀經藏。經常看見有神人在旁邊站立，好像在聽經的樣子。開始、中間、最後，夜裡都能聽到彈指和咳嗽的聲音。顯慶四年，朝廷下達符文，讓他去慈恩寺。勤法師不肯屈服。那年五月，他命令弟子們，把寺里那些頹廢破敗的地方全部修好。十五日，寺院裡的樹木全部枯萎凋落。十六日早晨，過去聽經的神人前來拜見。勤法師阻止他說：『不要拜。』侍者只聽到他的話，完全不知道有其他人存在。於是，他剃髮穿衣，手持香爐，跏趺坐在繩床上，讓弟子們誦讀《大品般若經》的往生品。唱誦完畢后圓寂。停放了幾天，臉色沒有絲毫改變，香氣濃郁地充滿整個寺院。享年七十四歲。
唐朝的智顯法師
年少時出家，住在遼州的護明寺，戒律嚴謹，禪觀勇猛精進。人們不知道他達到了什麼境界。隋朝末年，各地盜賊蜂擁而起，相遇時就刀刃相交，以決勝負。而兼併拜訪的，動輒持續十天半個月。智顯法師經常在其中調解，往來奔波，很長時間，群眾都依賴他。後來，他與道士和百姓一同行走，遇到了突厥人，都被驅趕掠奪。智顯法師忽然隱身不見，無法找到。偶爾又找到他，他說：『我念誦觀音菩薩，所以才能這樣。』有一位同學長期隱居在箕山。
【English Translation】 English version: He returned to the monastery and lived with the community. After a long time, he went to Shu to listen to Dharma Master Hao's teachings. At that time, there were as many as three thousand listeners. Dharma Master Qin always diligently harmonized and protected, and there were never any discrepancies. Later, he expounded the Vimalakirti Sutra (Vimalakirti Sutra) and the Three Treatises (Sanlun), lecturing more than twenty times in various villages. After that, he retreated to North Mountain, practicing diligently day and night, leaning against something when tired, never sleeping. Once, while walking in the mountains, he saw a building that was very quiet and deep, like a large temple. Dharma Master Qin went in to pay homage, and after doing this two or three times, he never saw it again. He also suffered from a lack of food. In the place where he often walked, he suddenly felt a mound rising. He dug it up at night, but it returned to its original state. He dug out some large red grains of rice, and after digging deeper, he obtained more than twenty shi (unit of dry measure) of rice. He lived in the mountains for more than ten years, and he experienced many similar events. Later, because Buddhism was declining in the region, the Daoists and the people jointly requested him to come out of the mountains and reside at Daxingguo Monastery, and to inspect and manage the monks and nuns of the region. Various princes and governors came to him to request refuge and precepts. In the early years of Yonghui, he closed his doors to read the scriptures. He often saw divine beings standing beside him, as if listening to the scriptures. At the beginning, middle, and end, he could hear the sound of finger snapping and coughing at night. In the fourth year of Xianqing, the court issued an edict asking him to go to Ci'en Monastery. Dharma Master Qin refused to submit. In May of that year, he ordered his disciples to repair all the dilapidated parts of the monastery. On the fifteenth day, all the trees in the monastery withered and fell. On the morning of the sixteenth day, the divine beings who had listened to the scriptures in the past came to pay their respects. Dharma Master Qin stopped them, saying, 'Do not bow.' The attendant only heard his words and did not know that there was anyone else present. Then, he shaved his head, put on his robes, held an incense burner, and sat in the lotus position on a rope bed, instructing his disciples to recite the chapter on rebirth from the Mahaprajnaparamita Sutra (Dapin jing). After the recitation, he passed away. After several days, his complexion did not change at all, and the fragrance filled the entire monastery. He was seventy-four years old.
Tang Dynasty's Dharma Master Zhixian
He became a monk at a young age and lived in Huming Monastery in Liaozhou, where he was strict in discipline and courageous in meditation. People did not know what level he had attained. At the end of the Sui Dynasty, bandits rose up everywhere, and when they met, they fought with swords to determine the victor. And those who combined and visited often lasted for ten or fifteen days. Dharma Master Zhixian often mediated between them, traveling back and forth, and for a long time, the people relied on him. Later, he was traveling with Daoists and people when they encountered the Turks, and they were all driven away and plundered. Dharma Master Zhixian suddenly disappeared and could not be found. Occasionally, he was found again, and he said, 'I recite the name of Avalokitesvara Bodhisattva (Guanyin), so I was able to do that.' A fellow student had been living in seclusion on Mount Ji for a long time.
一日獵者盡奪其糧。顯遙知之遣遺以米。其救苦之心。莫之量測。悲體無方。隨類普現。雖其行位之殊則亦庶幾乎可尚矣。后不知所終。
唐法聦
姓陳氏。始出家。住蘇之常樂寺。後於攝山棲霞寺獲剃染焉。俾誦大品不久。便通。又造會稽一音慧敏二法師席。以聽其講。心累蕩然。得無掛礙。貞觀十五年。開導于蘇杭等州。受其道者。三百人。自爾華嚴涅槃。輪環闡演。至二十餘過。十九年嘉興縣高王之神降其祠之史曰。為我請聰法師受菩薩戒。既受戒。又降其史曰。繼自今可悉斷酒肉五辛。有祈福者必請僧。到祠下設齋。行道。
二十一年。海鹽縣鄱陽府君因齋會。神降其史曰。為我請聦法師講涅槃經。講餘數紙。而又降曰。神道業障多。諸苦惱此身。每為鱗甲細蟲之所啖嚙。茲蒙法師講說。餐稟之益。遂獲輕升。可更啟請講大品也。顯慶元年。冬語諸弟子曰。吾舍報之後。即以施諸禽鳥。然亦恒講不輟。一日忽見麈尾從座墮地。視之則端坐而終。年七十一。
唐明慧
志求大乘。盡講誦夜。未嘗睡瞑。麟德元年。玄奘三藏示滅于京兆北坊之玉華宮。時慧方于大慈恩寺夜繞佛堂行道三鼓矣。見白虹四道南北貫東井下。映塔院。慧念以為傳記所載。昔世尊涅槃白虹十二道。貫太微。
【現代漢語翻譯】 現代漢語譯本： 有一天，一個獵人奪走了他（顯遙）所有的糧食。顯遙知道后，派人送米給他。他救苦救難的心，是無法估量的。他的慈悲之心廣大無邊，隨著不同的眾生而顯現不同的形態。雖然他的修行地位不同尋常，但也幾乎可以被人們所敬重。後來就不知道他的最終去向了。
唐朝的法聦（fǎ cōng）法師
俗姓陳氏。最初出家時，住在蘇州的常樂寺。後來在攝山棲霞寺剃度受戒。讓他誦讀《大品般若經》，不久就通達了。他又到會稽拜訪一音法師和慧敏法師，聽他們講經，心中的煩惱都消除了，得到了無牽無掛的境界。貞觀十五年，他在蘇州、杭州等地開導眾生，接受他教導的人有三百人。從此以後，《華嚴經》、《涅槃經》等經典，他循環不斷地講解，講了二十多遍。貞觀十九年，嘉興縣高王廟的神降臨在廟祝身上說：『為我請聦法師來受菩薩戒。』受戒后，神又降臨在廟祝身上說：『從今以後可以完全斷絕酒肉五辛。有祈求幸福的人，一定要請僧人到廟下設齋，舉行法事。』
貞觀二十一年，海鹽縣鄱陽府君因為齋會，神降臨在廟祝身上說：『為我請聦法師講《涅槃經》。』講了幾頁之後，神又降臨說：『神道業障深重，有很多痛苦煩惱纏身，經常被鱗甲細蟲所啃咬。現在蒙法師講經說法，得到了很大的利益，得以減輕上升。可以再次啟請法師講《大品般若經》。』顯慶元年冬天，他告訴眾弟子說：『我捨棄報身後，就把我的身體施捨給禽鳥。』但他仍然堅持講經說法，從不間斷。有一天，忽然看見麈尾從座位上掉到地上，看他時，他已經端坐而終了，享年七十一歲。
唐朝的明慧（míng huì）法師
立志追求大乘佛法，整夜講經誦經，從不睡覺。麟德元年，玄奘（xuán zàng）三藏在京兆北坊的玉華宮圓寂。當時明慧法師正在大慈恩寺繞佛堂行道，已經三更了。他看見四道白虹從南北方向貫穿東井星宿，照映著塔院。明慧法師心想，這和傳記里記載的一樣，過去世尊涅槃時，有十二道白虹貫穿太微星。
【English Translation】 English version: One day, a hunter took all of his (Xian Yao's) food. Knowing this, Xian Yao sent someone to give him rice. His heart of relieving suffering was immeasurable. His compassionate nature was boundless, manifesting in various forms according to different beings. Although his position in practice was extraordinary, he was almost worthy of respect. Later, his final whereabouts became unknown.
Tang Dynasty, Dharma Master Fa Cong (法聦)
His lay surname was Chen. He initially left home and resided in Changle Temple in Suzhou. Later, he was ordained at Qixia Temple on Mount She. He was instructed to recite the 'Great Perfection of Wisdom Sutra' (大品般若經), and soon he understood it thoroughly. He also visited Dharma Master Yiyin and Dharma Master Huimin in Kuaiji to listen to their lectures, and his mental burdens were completely cleared, attaining a state of non-attachment. In the fifteenth year of the Zhenguan era, he began teaching in Suzhou, Hangzhou, and other states, and three hundred people received his teachings. From then on, he continuously expounded the 'Avatamsaka Sutra' (華嚴經) and the 'Nirvana Sutra' (涅槃經) more than twenty times. In the nineteenth year of the Zhenguan era, the deity of Gaowang Temple in Jiaxing County descended upon the temple priest and said, 'Please invite Dharma Master Cong to receive the Bodhisattva precepts for me.' After receiving the precepts, the deity descended again and said, 'From now on, you can completely abstain from alcohol, meat, and the five pungent roots. Those who seek blessings must invite monks to set up a vegetarian feast and perform rituals at the temple.'
In the twenty-first year of the Zhenguan era, Lord Poyang of Haiyan County, due to a vegetarian gathering, the deity descended upon the temple priest and said, 'Please invite Dharma Master Cong to lecture on the 'Nirvana Sutra'. After lecturing on several pages, the deity descended again and said, 'The karmic obstacles of the divine realm are heavy, and I suffer from many afflictions, constantly being gnawed by scaled insects. Now, thanks to the Dharma Master's lectures, I have received great benefits and have been able to ascend lightly. You can request the Dharma Master to lecture on the 'Great Perfection of Wisdom Sutra' again.' In the winter of the first year of the Xianqing era, he told his disciples, 'After I relinquish my body, I will offer it to the birds.' However, he continued to lecture on the sutras without interruption. One day, he suddenly saw his whisk fall from his seat to the ground. When they looked at him, he had already passed away in a seated posture, at the age of seventy-one.
Tang Dynasty, Dharma Master Ming Hui (明慧)
He aspired to seek the Mahayana teachings, lecturing and reciting sutras all night long, never sleeping. In the first year of the Linde era, the Venerable Xuanzang (玄奘) passed away at Yuhua Palace in the northern district of Jingzhao. At that time, Dharma Master Hui was circumambulating the Buddha hall at Daci'en Temple, and it was already the third watch of the night. He saw four white rainbows running north and south through the Dongjing constellation, illuminating the pagoda courtyard. Dharma Master Hui thought that this was the same as recorded in the biographies, that when the World Honored One entered Nirvana in the past, twelve white rainbows ran through the Taiwei constellation.
今其數雖減。世尊三分之二。然非聖人莫足當之。其無乃玉華法師遽如許耶。詰且以其事白眾。眾未之信。卻後九日。訃聞因大嘆服。
唐圓相
蜀人也。七歲出家。住法聚寺通內外學。善屬文。時號奇童。龍朔元年。以疾終。掩息之際。忽有長虹若練。自房穿屋上天塔上。鈴索皆大鳴。三門壁畫剝落。夜每聞鼓角聲者。百餘日。由是鳥雀不復巢其屋。咸亨四年。甘露降於講堂前。棕櫚枝葉間。文集三十卷行世。
唐清虛
蜀之梓州慧義僧也。平生素以持誦金剛般若經為專業。常居山中。七鹿馴擾。又鄰家失火。連甍接棟皆毀。而虛所在之屋。獨無他。長安二年。偶游藍田悟真寺。上方北院舊無井泉。時華嚴大師法藏聞虛之德。請禱泉。虛即入彌勒閣誦經。自夜達且者三。似見三玉女以刀子剜閣西北山腹地。明日掘之得泉于其處。四年坐夏少林寺。或以為山頂佛室有妖祟。嘗殺人。虛治之遂已。青龍二十。詔入內祈雨。祈二七日乃得雪。上以為未稱民望。使就寺佛殿內虔禱。於是虛煉一指雨大霔。指燼而復出如故。寺瀕江。每水至屋輒墊溺。獨虛院截然無所苦。其他異驗率類此。
唐岸禪師
并州人。平生修凈土業。每於定中。見觀音勢至二菩薩。或現全相虛空中。人爭睹以為
【現代漢語翻譯】 現代漢語譯本：現在《金剛經》的數量雖然減少了，世尊（釋迦牟尼佛）所說的三分之二的教義仍然存在。然而，不是聖人就無法勝任弘揚此經的重任。難道玉華法師（僧人名）就這樣輕易地承擔了嗎？我詳細地把這件事告訴了大家，大家都不相信。九天之後，傳來玉華法師圓寂的訊息，大家因此都非常歎服。
唐圓相（唐代僧人） 是四川人。七歲出家，住在法聚寺，精通內外學問，擅長寫作，當時被稱為奇童。龍朔元年（公元661年），因病去世。臨終時，忽然出現一道長虹，像白色的絲綢一樣，從房間穿過屋頂，直達天上的佛塔。塔上的鈴鐺和鈴索都大聲鳴響，寺廟三門的壁畫也剝落了。每到夜晚，都能聽到鼓角的聲音，持續了一百多天。因此，鳥雀不再在圓相的屋頂上築巢。咸亨四年（公元673年），甘露降落在講堂前的棕櫚樹枝葉間。他的文集三十卷流傳於世。
唐清虛（唐代僧人） 是四川梓州慧義寺的僧人。平時專門持誦《金剛般若經》。常住在山中，七隻鹿都馴服地圍繞著他。又一次，鄰居家失火，連綿的房屋都被燒燬，只有清虛所在的房屋安然無恙。長安二年（公元702年），偶然遊歷藍田悟真寺。寺廟上方北院原來沒有井水。當時華嚴大師法藏（僧人名）聽說了清虛的德行，請他祈禱泉水。清虛就進入彌勒閣誦經，從夜晚到天亮誦了三次，好像看見三個玉女用刀子在彌勒閣西北方向的山腹中挖掘。第二天挖掘，就在那個地方得到了泉水。四年，在少林寺坐禪。有人說山頂的佛室有妖魔作祟，曾經殺人。清虛治理了這件事，妖魔就消失了。青龍二十年（應為青龍二年，公元844年），皇帝下詔讓他入宮祈雨。祈禱了十四天，才下雪。皇帝認為這還不能滿足百姓的期望，讓他到寺廟的佛殿內虔誠祈禱。於是清虛燃煉一指，大雨傾盆而下。手指燒盡后又恢復如初。寺廟靠近江邊，每次漲水，房屋都會被淹沒，只有清虛的院子安然無恙。其他奇異的靈驗之事大都如此。
唐岸禪師（唐代禪師） 是并州人。平生修習凈土法門。經常在禪定中，見到觀音（觀世音菩薩）和大勢至（大勢至菩薩）兩位菩薩，或者顯現完整的形象在虛空中，人們爭相觀看，認為...
【English Translation】 English version: Although the number of 《Vajracchedika Prajna Paramita Sutra》 (Diamond Sutra) has decreased now, two-thirds of the teachings of the World Honored One (Sakyamuni Buddha) still remain. However, only a sage is capable of undertaking the responsibility of propagating this sutra. Could Dharma Master Yuhua (a monk's name) have undertaken it so easily? I explained the matter in detail to everyone, but they did not believe it. Nine days later, the news of Dharma Master Yuhua's passing arrived, and everyone was greatly impressed.
Tang Yuanxiang (a Tang Dynasty monk) Was a native of Sichuan. He became a monk at the age of seven, residing in Fajusi Temple, mastering both internal and external learning, and excelling in writing. He was known as a child prodigy at the time. In the first year of Longshuo (661 AD), he passed away due to illness. At the moment of his passing, a long rainbow suddenly appeared, like white silk, piercing through the roof of the room and reaching the pagoda in the sky. The bells and bell ropes on the pagoda rang loudly, and the murals on the three gates of the temple peeled off. Every night, the sounds of drums and horns could be heard, lasting for more than a hundred days. As a result, birds no longer nested on the roof of Yuanxiang's house. In the fourth year of Xianheng (673 AD), nectar descended on the branches and leaves of the palm trees in front of the lecture hall. His collection of thirty volumes of writings circulated in the world.
Tang Qingxu (a Tang Dynasty monk) Was a monk of Huiyi Temple in Zizhou, Sichuan. He specialized in reciting the 《Vajracchedika Prajna Paramita Sutra》 (Diamond Sutra). He often resided in the mountains, and seven deer were tamed and surrounded him. Once, a fire broke out in a neighbor's house, and the continuous houses were all destroyed, but the house where Qingxu was located remained unharmed. In the second year of Chang'an (702 AD), he happened to travel to Wuzhen Temple in Lantian. There was originally no well in the northern courtyard above the temple. At that time, Huayan Master Fazang (a monk's name) heard of Qingxu's virtue and asked him to pray for a spring. Qingxu then entered the Maitreya Pavilion and recited the sutra, reciting three times from night until dawn, as if he saw three jade maidens using knives to dig into the mountainside northwest of the Maitreya Pavilion. The next day, they dug and found a spring in that place. In the fourth year, he sat in meditation at Shaolin Temple. Some people said that there were demons in the Buddha room on the top of the mountain, who had killed people. Qingxu dealt with this matter, and the demons disappeared. In the twentieth year of Qinglong (should be the second year of Qinglong, 844 AD), the emperor ordered him to enter the palace to pray for rain. After praying for fourteen days, it snowed. The emperor thought that this was not enough to meet the expectations of the people, so he asked him to pray sincerely in the Buddha hall of the temple. Then Qingxu burned one of his fingers, and a heavy rain poured down. After the finger was burned, it was restored to its original state. The temple was near the river, and every time the water rose, the houses would be submerged, but only Qingxu's courtyard was unharmed. Other miraculous events were mostly like this.
Tang An Zen Master (a Tang Dynasty Zen Master) Was a native of Bingzhou. He practiced the Pure Land Dharma throughout his life. He often saw Avalokitesvara (Avalokitesvara Bodhisattva) and Mahasthamaprapta (Mahasthamaprapta Bodhisattva) Bodhisattvas in meditation, or they would appear in their full forms in the void, and people would compete to see them, thinking...
異。岸念欲圖之以傳示久遠。而世無善工。一日有二男子。從西京來曰。且將游五臺謁岸愿併力繢事。既而出所畫與所見於虛空中者。良肖岸喜遽厚施以酬之。皆不取。獨取草屨二䩫。以去。久之岸集弟子曰。吾茲必往生。其亦有愿偕者乎。時一小童子旁侍乃前進曰。幸得奉杖屨。於是使其歸決父母。父母以為誑而戲之。為沐浴服凈衣如法。既入道場果稱佛須臾而瞑岸咄曰。竟為此子所先。即索筆贊二菩薩曰。觀音助遠接。勢至輔逢迎。寶瓶冠上顯。化佛頂前明。俱游十方剎。持華候九生。愿以慈悲手。提獎共西行。遂趺坐而卒。垂拱元年。正月七日也。時春秋僅八十。
唐禮宗
姓宋氏。會稽人也。少出家。依長壽寺和尚。習禪觀。長壽推許之。后注涅槃經八十卷。時鄭卿尚書方領郡事。致疏請開演。拒不肯往。景龍二年。御史大夫馮思暴亡而蘇曰。始遙見鉅樹。枝柯繁茂。可蔭數畝。有二童子。手持簿引至其地。按覆罪愆。曰判官廳也。會舊相識張思義居判官旁。招手呼曰。吾是汝舅為洛陽倉吏。而長官越格誣殺之。今以假貸太平寺錢。反油麵故。未脫放。汝所坐者無他。但嘗于天后宮中亂越耳。茍能造涅槃經鑄鐘可也。張且引馮巡視諸司輕重生處。臨行囑之曰。涅槃經必得禮宗大師所傳於天臺者。
【現代漢語翻譯】 現代漢語譯本： 岸（An，人名）想著要將此事描繪下來，以流傳久遠。但世上沒有好的工匠。一天，有兩個男子從西京（Xijing，地名，指長安）來，說：『我們將遊歷五臺山（Wutai Mountain，地名），並願意盡力為您繪製圖畫。』於是拿出所畫的圖畫，與岸在虛空中所見到的景象非常相似。岸非常高興，給予豐厚的報酬來酬謝他們。他們都不接受，只拿走了兩雙草鞋，就離開了。過了很久，岸召集弟子們說：『我必定要往生西方極樂世界了，有沒有願意一同前往的？』當時，一個小童子在旁邊侍奉，於是上前說：『希望能為您拿著手杖和鞋子。』於是讓他回家稟告父母。父母認為這是謊言，就戲弄他，為他沐浴，穿上乾淨的衣服，如法進行。進入道場后，果然稱念佛號，不久就去世了。岸感嘆說：『竟然被這個孩子搶先了。』於是索取筆墨，讚頌兩位菩薩說：『觀音（Guanyin，菩薩名）助我遠接，勢至（Shizhi，菩薩名）輔我迎接。寶瓶在頭頂上顯現，化佛在頭頂前光明照耀。一同遊歷十方剎土，手持鮮花等候九品往生。愿用慈悲的手，提攜我們一同往生西方。』於是結跏趺坐而去世。時間是垂拱元年（公元685年）正月七日。當時年齡僅八十歲。
唐禮宗（Tang Lizong，人名） 姓宋（Song），是會稽（Kuaiji，地名）人。年少時出家，依止長壽寺（Changshou Temple，寺名）的和尚，學習禪觀。長壽寺的和尚非常推崇他。後來註釋《涅槃經》（Nirvana Sutra）八十卷。當時鄭卿尚書正在管理郡里的事務，多次上書請求他開講，但他拒絕前往。景龍二年（公元708年），御史大夫馮思（Feng Si，人名）突然暴亡，後來又甦醒過來說：『開始時遠遠地看見一棵巨大的樹，枝繁葉茂，可以遮蔽數畝地。有兩個童子，手裡拿著簿子，引導我到那個地方。按著簿子查覆我的罪過。』說那是判官廳。恰好舊相識張思義（Zhang Siyi，人名）在判官旁邊，招手呼喚他說：『我是你的舅舅，是洛陽（Luoyang，地名）的倉吏，但長官越權誣陷我殺人。現在因為假借太平寺（Taiping Temple，寺名）的錢，反過來用油涂面，所以還沒有脫離苦難。你所受的懲罰沒有其他原因，只是曾經在天后宮（Tianhou Palace，宮殿名）中行為不檢。如果能建造《涅槃經》，鑄造鐘，就可以免罪了。』張思義還引導馮思巡視各個部門，瞭解罪行的輕重之處。臨走時囑咐他說：『《涅槃經》必須得到禮宗大師在天臺山（Tiantai Mountain，地名）所傳授的版本。』
【English Translation】 English version: An (An, a name) thought of depicting this matter to pass it on for a long time. But there were no good craftsmen in the world. One day, two men came from Xijing (Xijing, a place name, referring to Chang'an), saying, 'We will travel to Wutai Mountain (Wutai Mountain, a place name) and are willing to do our best to draw pictures for you.' So they took out the paintings, which were very similar to what An had seen in the void. An was very happy and gave generous rewards to thank them. They refused to accept them, only took two pairs of straw sandals, and left. After a long time, An gathered his disciples and said, 'I will surely be reborn in the Western Pure Land of Ultimate Bliss. Is there anyone willing to go with me?' At that time, a young boy was serving beside him, so he stepped forward and said, 'I hope to hold your staff and shoes for you.' So he was asked to go home and report to his parents. The parents thought it was a lie and teased him, bathing him, putting on clean clothes, and proceeding according to the Dharma. After entering the Dharma hall, he indeed recited the Buddha's name and soon passed away. An sighed, 'Unexpectedly, this child took the lead.' So he asked for pen and ink and praised the two Bodhisattvas, saying, 'Guanyin (Guanyin, Bodhisattva's name) helps me to receive from afar, Shizhi (Shizhi, Bodhisattva's name) assists me in welcoming. The treasure vase appears on the crown of the head, and the manifested Buddha shines brightly in front of the head. Together we travel to the ten directions of Buddha lands, holding flowers and waiting for the nine grades of rebirth. May we use compassionate hands to carry us together to the West.' Then he sat in the lotus position and passed away. The time was the seventh day of the first month of the first year of the Chuigong era (685 AD). At that time, he was only eighty years old.
Tang Lizong (Tang Lizong, a name) His surname was Song, and he was from Kuaiji (Kuaiji, a place name). He became a monk at a young age, relying on the monks of Changshou Temple (Changshou Temple, temple name) to study Chan contemplation. The monks of Changshou Temple highly praised him. Later, he annotated the Nirvana Sutra (Nirvana Sutra) in eighty volumes. At that time, Zheng Qing Shangshu was managing the affairs of the prefecture, and repeatedly wrote to request him to give lectures, but he refused to go. In the second year of Jinglong (708 AD), Yushi Daifu Feng Si (Feng Si, a name) suddenly died and later woke up, saying, 'At first, I saw a huge tree from afar, with lush branches and leaves, which could cover several acres of land. Two boys, holding books in their hands, led me to that place. They checked my sins according to the books.' He said that it was the hall of the judge. It happened that an old acquaintance, Zhang Siyi (Zhang Siyi, a name), was next to the judge, waving and calling to him, 'I am your uncle, a granary official in Luoyang (Luoyang, a place name), but the superior falsely accused me of murder. Now, because I borrowed money from Taiping Temple (Taiping Temple, temple name) and used oil to smear my face in return, I have not yet escaped suffering. The punishment you are suffering is for no other reason than that you once behaved improperly in the Tianhou Palace (Tianhou Palace, palace name). If you can build the Nirvana Sutra and cast a bell, you can be exonerated.' Zhang Siyi also led Feng Si to inspect the various departments and understand the severity of the crimes. Before leaving, he instructed him, 'The Nirvana Sutra must be the version transmitted by Master Lizong on Mount Tiantai (Tiantai Mountain, a place name).'
此經蓋為善神所呵護。而功德之多在他經無與為比。又曰人生閻浮。不修功德可憐哉。且曰吾家洛城道光坊內。十字街第三。宅有池亭竹樹之觀。幸為我問妻子安否也。既而馮求善本。未能遽得。復入冥立限畢功乃已。自爾住世四十八年宗之住世則九十七年也。
唐華嚴和尚
居幽州之城北。日以華嚴為業。其誦聲無近遠聞之。如在左右。人因名之。曰華嚴和尚云。萬歲通天中。都督張仁愿晨興。謂其妻曰。昨夜經聲。卿聞已否。曰聞。曰卿以為聲發何地。曰其必發於衙署前爾。曰非也。發於城北。至今誦猶未已也。妻曰。城北去此遠。安得而聞也。於是遣小豎走馬覆視之而信。其妻大驚。一日見仁愿曰。君心願盍趣償之。仁愿曰諾茲方製造袈裟五百領以施應真。曰君欲知應真所住之地乎。即今之馬鞍山竹林寺是已。異日如其言求之而得寺。然受袈裟者獨缺一人。而使歸之於華嚴和尚則知華嚴亦一應真也。
唐文照
少禮曇延法師。畫影于河中府之柏梯寺而剃落焉。專誦諸經。罔知詮顯。每自念其稟受之濁而憤悱殊甚時方假𥧌。忽夢法師身長丈餘。目光四射謂照曰。汝所欲得者。吾安能為汝致之哉。吾斯但有聦明經一卷。汝謹誦之。毋忽也。遂出諸袖中以授之。取視則金剛般若經也。即誦七
【現代漢語翻譯】 現代漢語譯本： 此經必定為善神所呵護，其功德之多，其他經典無法相比。又說，人生於閻浮提（Jambudvipa，指我們所居住的這個世界），不修功德實在可憐啊。並且說，我家在洛城道光坊內十字街第三家，宅中有池塘、亭臺、竹林的景觀。請替我問候妻子是否安好。之後馮某尋求此經的善本，未能立刻得到，又進入冥界立下期限，完成功德才得以脫身。自此之後，馮某在世四十八年，宗某在世九十七年。
唐朝華嚴和尚
居住在幽州城北，每天以誦讀《華嚴經》（Avatamsaka Sutra）為業。他誦經的聲音無論遠近都能聽到，就像在身邊一樣。人們因此稱他為華嚴和尚。萬歲通天年間，都督張仁愿早晨起來，對他的妻子說：『昨晚的誦經聲，你聽到了嗎？』妻子說：『聽到了。』張仁愿說：『你認為聲音是從哪裡發出的？』妻子說：『一定是從衙署前發出的。』張仁愿說：『不是的，是從城北發出的，到現在誦經的聲音還沒有停止。』妻子說：『城北離這裡很遠，怎麼可能聽到呢？』於是派小廝騎馬去檢視，果然如此。他的妻子非常驚訝，一天對張仁愿說：『您的心願何不盡快償還呢？』張仁愿說：『好的。』於是準備製造五百件袈裟來佈施給應真（Arhat，阿羅漢）。妻子說：『您想知道應真居住的地方嗎？就是現在的馬鞍山竹林寺。』之後，張仁愿按照她所說的去尋找，找到了竹林寺。然而，接受袈裟的人唯獨缺少一人，於是將袈裟送給華嚴和尚，這才知道華嚴和尚也是一位應真。
唐朝文照
年少時禮拜曇延法師，在河中府的柏梯寺畫了他的畫像后剃度出家。專心誦讀各種經典，卻不明白其中的含義。常常因為自己接受的教誨不夠精深而感到憤懣。當時正值假期，忽然夢見曇延法師身高一丈多，目光四射，對文照說：『你想要得到的，我怎麼能為你得到呢？我這裡只有一部《聦明經》，你要認真誦讀，不要忽略。』於是從袖中拿出來交給他。文照拿過來一看，是《金剛般若經》（Vajracchedika Prajnaparamita Sutra）。於是誦讀了七遍。
【English Translation】 English version: This Sutra is certainly protected by benevolent deities, and its merits are unparalleled by other scriptures. It also says that it is pitiful for people born in Jambudvipa (the world we live in) not to cultivate merits. Furthermore, it says, 'My home is the third house on the Cross Street in Daoguang Ward, Luoyang City, with a pond, pavilion, and bamboo grove in the residence. Please ask my wife if she is well.' Later, Feng sought a good edition of this Sutra but could not obtain it immediately. He then entered the underworld and set a deadline, only to be released after completing merits. From then on, Feng lived for forty-eight years, and Zong lived for ninety-seven years.
Tang Dynasty, Venerable Huayan
He lived north of Youzhou City, making the recitation of the Avatamsaka Sutra (Huayan Jing) his daily practice. His recitation could be heard near and far, as if he were nearby. People therefore called him Venerable Huayan. During the Wansui Tongtian era, Commander Zhang Renyuan arose in the morning and said to his wife, 'Did you hear the sound of chanting last night?' His wife said, 'I heard it.' Zhang Renyuan said, 'Where do you think the sound came from?' His wife said, 'It must have come from in front of the government office.' Zhang Renyuan said, 'No, it came from the north of the city, and the sound of chanting has not stopped even now.' His wife said, 'The north of the city is far from here, how could it be heard?' So he sent a servant on horseback to investigate, and it was true. His wife was very surprised and said to Zhang Renyuan one day, 'Why don't you quickly fulfill your vow?' Zhang Renyuan said, 'Okay.' So he prepared to make five hundred robes to give to Arhats (Yingzhen). His wife said, 'Do you want to know where the Arhats live? It is now the Bamboo Forest Temple on Ma'an Mountain.' Later, Zhang Renyuan sought it out as she said and found the Bamboo Forest Temple. However, there was one person missing to receive the robe, so he sent the robe to Venerable Huayan, and then he knew that Venerable Huayan was also an Arhat.
Tang Dynasty, Wenzhao
In his youth, he paid respects to Dharma Master Tanyan and had his portrait painted at the Baiti Temple in Hezhong Prefecture before tonsuring his head and leaving home. He devoted himself to reciting various sutras but did not understand their meaning. He often felt resentful because the teachings he received were not profound enough. At that time, it was during a vacation, and he suddenly dreamed that Dharma Master Tanyan was more than a zhang (ancient Chinese unit of length) tall, with radiant eyes, and said to Wenzhao, 'What you want to obtain, how can I obtain it for you? I only have one volume of the 'Clarity Sutra' here. You must recite it diligently and do not neglect it.' Then he took it out from his sleeve and gave it to him. Wenzhao took it and saw that it was the Vajracchedika Prajnaparamita Sutra (Diamond Sutra). So he recited it seven times.
過而悟。自爾義解才辨集厥躬。誠非世間學力所至也。
唐道鑒
生吳郡馮氏。𨽻居歷下靈巖山寺。以道行聞於時。卒年七十八。元和中。吳郡馮生以明經待選。留長安。一日與老僧遇。謂之曰。吾于子鄉同姓同。寧無意于同遊哉。遂來往靡間。既歲余。生調尉東越方治。裝。僧亦負錫詣別。生問僧奚之。曰吾廬齊之靈巖寺西廡下。游京師且十年。于茲矣。今將歸子而不鄙則他日幸以相過也。生許諾。既而果訪焉。無有也。生獨念。曰鑒公純直豈謾語者。於是蹭蹬行寺中。至西廡下。見壁畫殊肖鑒。且其旁有石記曰。馮氏子吳郡人年十八為浮圖。卒年七十八。乃與昔日老僧語不小誤。生因驚異而去 又姑蘇靈巖寺者。吳王闔廬之館娃宮也西去城二十里。梁天監十五年。客居士操水墨。就殿隅西北廡下。畫梵僧像。一丈五寸。于堊堵間神貌奇古。靈蹤化跡。往住為世利益。先天二年。魯公陸像先子以疾求醫。未效。公慮其增劇憂甚。適僧分衛過門。入視之索水以噀病即已。公喜厚以幣謝不受。問問所在。答曰。蘇之吳縣西靈巖寺也。郎君揚歷其行李之便。或可以枉顧也。久之陸子果補尚書祠部郎遷桂管廉使意獲迂道其寺以展疇昔然遍扣而力探之。終莫能得。俄睹畫像注目察之曰。此非前日起我之死者歟。寺
【現代漢語翻譯】 現代漢語譯本 頓悟。從此，他對佛經的理解和辯才都集中在他身上。這確實不是世俗學力所能達到的。
唐朝道鑒（Daojian of Tang Dynasty）
是吳郡（Wujun，地名）馮氏（Feng family）人。隸屬於歷下（Lixia，地名）靈巖山寺（Lingyan Temple）。以其修行而聞名於世。去世時七十八歲。元和（Yuanhe，年號）年間，吳郡的馮生（Feng Sheng）以明經科（Mingjing ke，科舉科目）待選。留在長安（Chang'an，古都）。一天，他遇到一位老僧，老僧對他說：『我與你是同鄉同姓。難道你不想與我一同遊歷嗎？』於是他們頻繁來往。過了一年多，馮生調任東越（Dongyue，地名）擔任縣尉，準備行裝。老僧也拄著錫杖來告別。馮生問老僧要去哪裡。老僧說：『我的住所是齊地（Qi，古國名）的靈巖寺西邊的廂房下。在京城遊歷將近十年了。現在我將要回去，如果你不嫌棄，以後希望你能來拜訪我。』馮生答應了。之後果然去拜訪他，卻沒找到。馮生獨自思念，說：『鑒公（Jian Gong，指道鑒）純樸正直，難道是會說謊的人嗎？』於是他在寺中徘徊，走到西廂房下，看到墻上的畫像非常像道鑒。而且旁邊有石碑記載說：『馮氏子，吳郡人，十八歲出家為僧，去世時七十八歲。』這才知道以前和老僧的談話沒有錯。馮生因此感到驚訝而離去。 另外，姑蘇（Gusu，蘇州別稱）的靈巖寺，是吳王闔閭（Helu of Wu）的館娃宮（Guanwa Palace）舊址，距離城西二十里。梁朝天監（Tianjian，年號）十五年，有客居士用墨水在殿宇西北廂房的墻壁上畫了一幅梵僧像，高一丈五尺，在白墻上顯得神態奇異古樸，靈異事蹟不斷，一直以來都為世人帶來利益。先天（Xiantian，年號）二年，魯公（Lu Gong，陸象先）陸象先（Lu Xiangxian）的兒子因為生病求醫，沒有效果。陸公擔心病情加重，非常憂慮。恰好有僧人化緣經過門口，進去看了看，要了水來噴灑，病就好了。陸公非常高興，用厚禮感謝，僧人不接受。問他住在哪裡，回答說：『是蘇州吳縣（Wuxian of Suzhou）西邊的靈巖寺。』郎君（Langjun，對人的尊稱）您如果路過那裡，或許可以順道拜訪。過了很久，陸子的確補任尚書祠部郎（Shangshu Cibulang），升任桂管廉使（Guiguan Lianshi），打算繞道去靈巖寺拜訪，以了卻以前的心願。然而他四處詢問，盡力尋找，最終也沒能找到。忽然他看到一幅畫像，仔細觀察，說：『這不就是之前救我性命的人嗎？』寺
【English Translation】 English version He attained enlightenment through sudden realization. From then on, his understanding of the scriptures and his eloquence were concentrated within him. This was indeed beyond what worldly learning could achieve.
Daojian of Tang Dynasty
He was a member of the Feng family of Wujun. He belonged to the Lingyan Mountain Temple in Lixia. He was known in his time for his virtuous conduct. He died at the age of seventy-eight. During the Yuanhe period, Feng Sheng of Wujun was awaiting selection in the Mingjing examination. He stayed in Chang'an. One day, he met an old monk who said to him, 'I am from the same hometown and share the same surname as you. Would you not be interested in traveling with me?' So they associated frequently. After more than a year, Feng Sheng was transferred to Dongyue as a county magistrate and prepared his luggage. The old monk also came to bid farewell, carrying his staff. Feng Sheng asked the monk where he was going. The monk said, 'My dwelling is under the west wing of Lingyan Temple in Qi. I have been traveling in the capital for nearly ten years. Now I am going back, and if you do not despise me, I hope you can visit me someday.' Feng Sheng agreed. Later, he indeed went to visit him, but could not find him. Feng Sheng thought to himself, 'Venerable Jian is pure and honest, could he be a liar?' So he wandered around the temple and came to the west wing, where he saw a painting on the wall that looked very much like Daojian. Moreover, there was a stone inscription beside it that said, 'Feng's son, a native of Wujun, became a monk at the age of eighteen and died at the age of seventy-eight.' Only then did he realize that his conversation with the old monk in the past was not mistaken. Feng Sheng was thus surprised and left. In addition, Lingyan Temple in Gusu, is the site of Guanwa Palace of King Helu of Wu, twenty miles west of the city. In the fifteenth year of the Tianjian period of the Liang Dynasty, a visiting layman used ink to paint a portrait of a Buddhist monk on the wall of the northwest wing of the hall, one zhang and five chi high. On the white wall, it appeared strangely ancient, with continuous miraculous traces, and has always brought benefits to the world. In the second year of Xiantian, Lu Gong (Lu Xiangxian)'s son, Lu Xiangxian, sought medical treatment for his illness, but it was ineffective. Duke Lu was very worried that the illness would worsen. Coincidentally, a monk passed by the door to beg for alms, went in to take a look, asked for water to sprinkle, and the illness was cured. Duke Lu was very happy and thanked him with generous gifts, but the monk refused. When asked where he lived, he replied, 'It is Lingyan Temple west of Wuxian in Suzhou.' If you, young master, pass by there, perhaps you can visit. After a long time, Lu Zi was indeed appointed as Shangshu Cibulang and promoted to Guiguan Lianshi, intending to detour to Lingyan Temple to fulfill his previous wish. However, he asked everywhere and searched diligently, but ultimately could not find him. Suddenly he saw a painting and observed it carefully, saying, 'Isn't this the one who saved my life before?' Temple
之人因縱言其感通應變事。陸子益施香火資數萬緡。以致慇勤云。會昌初。見夢于山鄰陸宣曰。吾茲將西歸天竺矣。宣遽命工模其畫五年。詔毀天下寺四十餘所。而靈巖與焉。大中既復教。寺亦仍舊。咸通七年。蝗甚盛至。蔽天亙野。植物之可食者無遺類。被城郭輒嚙人衣服肌發。百姓苦之。時耆文吳元讓等數十百人。爇香泣禱畫像前。蝗竟越境無所損乾符五年。寺僧詣闕請鐘備法器。既投牒右神䇿。軍吏訝曰。昨嘗有僧請鐘矣。計會其州縣寺額正爾。抑己乃出於重乎。徐物色之則像也。后稱智積菩薩傳者以為始有梵僧來禮謂然。
唐法江
江東人。游蜀居法聚寺。寺即隋之蜀王秀所造者。仁壽中。嘗塔舍利。故勝事尤多。江一日忽謂其同房之徒曰。外有檀越萬餘輩。悉戴冒方被拘攣。無所告訴。可急救也。其徒即出視之無所見。但見漁者以竹器負螺子。至馳報江。江使以錢贖而投之水。又長安大興善寺。本隋之舍衛寺也。先天中。災摩孑遺。東明觀道士李榮巴西人輕薄善戲謔。為之辭曰。道善何曾善。言興卻不興。如來燒赤盡。惟有一群僧。眾聞而怒且奮然。事大費繁勢莫之卒。就俄一德衣弊貌陋。委破囊于地曰。幸還成佛殿。竟驟步去。不知所在。徐察之人無識者。尋倒其囊。得黃金千兩。由是施者
【現代漢語翻譯】 現代漢語譯本：
有人因為縱容談論靈巖寺感應神通、應驗變化的事情，陸子益捐獻了數萬緡香火錢，非常慇勤地說，『會昌初年，我夢見山鄰陸宣說，我將要西歸天竺了。』陸宣立刻命令工匠臨摹他的畫像。五年後，朝廷下令拆毀天下寺廟四十多所，靈巖寺也在其中。大中（唐宣宗年號）年間恢復佛教后，寺廟也恢復了原樣。咸通七年，蝗蟲非常多，遮天蔽野，植物中可以吃的沒有留下一點。飛到城郭就咬人的衣服、肌膚和頭髮，百姓為此非常痛苦。當時耆文、吳元讓等數十上百人，點燃香，在畫像前哭泣祈禱，蝗蟲竟然越過靈巖寺的境界，沒有造成任何損害。乾符五年，寺廟僧人到朝廷請求配備鐘和法器。已經把申請書遞到右神策軍，軍吏驚訝地說，『昨天曾經有僧人請求配備鐘，計算他所在的州縣寺廟數量正好符合，難道是重複了嗎？』仔細尋找，發現是畫像。後來稱智積菩薩顯靈，傳說最初有梵僧來禮拜，認為是這樣。
現代漢語譯本：
唐朝的法江，是江東人。他遊歷到四川，住在法聚寺。法聚寺是隋朝的蜀王楊秀建造的。仁壽年間，曾經建塔供奉舍利，所以殊勝的事蹟特別多。法江有一天忽然對同住的僧人說，『外面有檀越一萬多人，都戴著帽子，被捆綁拘禁，無處申訴，可以趕快救他們。』他的同伴出去看，什麼也沒看見，只看見漁民用竹器裝著螺螄。回來趕緊報告法江。法江用錢贖買螺螄，把它們放回水中。另外，長安大興善寺，原本是隋朝的舍衛寺。先天年間，寺廟遭遇火災，幾乎全部燒燬。東明觀的道士李榮，是巴西人，輕浮喜歡戲謔，為這件事寫了辭賦說，『道善哪裡是真善？說興盛卻不興盛。如來佛像燒得赤紅，只剩下一群僧人。』眾人聽了非常憤怒。這件事花費巨大，難以完成。這時來了一個叫俄一德的人，穿著破爛，相貌醜陋，把破口袋放在地上說，『希望能重新建成佛殿。』說完就快步離開了，不知道去了哪裡。仔細觀察，沒有人認識他。尋找他倒在地上的口袋，得到黃金一千兩。因此，人們紛紛捐款。
【English Translation】 English version: Someone, indulging in talk about the responsive and transformative events of Lingyan Temple, Lu Ziyi donated tens of thousands of strings of incense money, earnestly saying, 'In the early years of the Huichang era (841-846 AD), I dreamed of my neighbor Lu Xuan saying, 'I am about to return to Tianzhu (India) to the west.' Lu Xuan immediately ordered craftsmen to copy his portrait. Five years later, the imperial court ordered the demolition of more than forty temples across the country, and Lingyan Temple was among them. After the restoration of Buddhism during the Dazhong era (847-860 AD), the temple was restored to its original state. In the seventh year of Xiantong (866 AD), locusts were extremely numerous, covering the sky and the fields, leaving no edible plants. They would bite people's clothes, skin, and hair when they reached the city walls, causing great suffering to the people. At that time, Qi Wen, Wu Yuanrang, and dozens or hundreds of others lit incense and wept in prayer before the portrait, and the locusts actually crossed the boundary of Lingyan Temple without causing any damage. In the fifth year of Qianfu (878 AD), the monks of the temple went to the court to request the provision of bells and Dharma instruments. After submitting the petition to the Right Shence Army, the military officer was surprised and said, 'Yesterday, a monk requested the provision of bells, and the number of temples in his prefecture and county was exactly right. Could it be a duplicate?' Upon careful investigation, it was found to be the portrait. Later, it was said that it was the manifestation of Zhiji Bodhisattva (Wisdom Accumulation Bodhisattva), and it was believed that it began with a foreign monk coming to pay homage. English version: Tang Dynasty's Fajiang (Dharma River), was a native of Jiangdong (region south of the Yangtze River). He traveled to Sichuan and resided in Faju Temple (Dharma Gathering Temple). The temple was built by Shu King Yang Xiu (King of Shu) of the Sui Dynasty. During the Renshou era (601-604 AD), a pagoda was built to enshrine sarira (relics), so there were many particularly auspicious events. One day, Fajiang suddenly said to his fellow monks, 'There are more than ten thousand benefactors outside, all wearing hats, being bound and imprisoned, with no one to turn to. We must quickly save them.' His companions went out to look but saw nothing, only fishermen carrying snails in bamboo containers. They quickly reported this to Fajiang. Fajiang used money to redeem the snails and released them back into the water. Furthermore, the Daxingshan Temple (Great Promotion of Goodness Temple) in Chang'an (present-day Xi'an), was originally the Shewei Temple (Jetavana Vihara) of the Sui Dynasty. During the Xiantian era (712-713 AD), the temple suffered a fire and was almost completely destroyed. Li Rong, a Daoist priest from Dongming Temple (Eastern Brightness Temple), a native of Brazil, frivolous and fond of jesting, wrote a poem about this, saying, 'Dao's goodness is not truly good? Saying prosperity but not prospering. The Tathagata's (Buddha's) images are burned red, only a group of monks remain.' The crowd was very angry upon hearing this. The matter was costly and difficult to complete. At this time, a man named E Yide (Suddenly One Virtue), wearing tattered clothes and with an ugly appearance, placed a broken bag on the ground and said, 'Hopefully, the Buddha hall can be rebuilt.' After saying this, he quickly left, and no one knew where he went. Upon careful observation, no one recognized him. Searching the bag he had left on the ground, they found a thousand taels of gold. Therefore, people donated generously.
四集。而寺以亟成。
唐守如
閩人。住同愛寺。善勸誘閩中士民慕悅之。紓急解難。若己飢渴。精舍菴廬所至有成就。開元十年議于其寺。開浴室以便大眾。然地勢視他處隆亢。泉出其下。且遠不易致。雖枯槔瓶綆無用也。既而卑遠之源一夕頓涸。忽清泉迸出。去浴室二十餘步。而近。識者以為如誠德所感云。
唐法秀
出家居京師佛寺。時游終南山水間。每勸眾成辨善務。雖至老。未嘗懈。開元之季。夢人教以手巾袈裟各五百事施迴向寺。寤則備其物如數。而後遍詢迴向所在無有也。忽有一僧謂秀曰。我知迴向處。君茲俱赍所施物。與名香一斤。以從我則迴向可得矣。於是秀許諾。行二日始覺。其地極深僻夐絕。復進見碾石一具。橫道側。秀念以為此非跡轍所能到。而顧有磨硙等器。則去人居不遠矣。乃出所持香。焚碾石上。禮拜哀禱再三。自午達暮谷中昏霧四塞。咫尺不相睹。頃之明霽遙見崖半金碧輝映。微識其榜曰。迴向之寺。所偕之僧。旁贊之努力。竟造而鐘磬鐙燭。影滅聲沈矣。詰且侍者引謁堂上和尚白來意。和尚使歷諸房散所施而所散之施。且四百九十九事。所歷之房亦爾然。其人皆在無他往者。次至一房則塵網暗戶牖。俄有老僧。謂秀曰。此固汝主唐天子房也。共住時頗進
【現代漢語翻譯】 現代漢語譯本 四集。寺廟因此很快建成。
唐守如（唐朝僧人）
閩地人，住在同愛寺。擅長勸導福建一帶的士人和百姓信奉佛法，樂於助人，解決他們的困難，就像自己飢渴一樣。凡是他去過的精舍和菴廬，都能得到修繕和發展。開元十年（公元722年），他提議在寺里修建浴室，以方便大眾。然而，寺廟的地勢比其他地方高，泉水又在下面，而且距離很遠，不容易引上來。即使有轆轤和水桶也無濟於事。不久，遠處的水源突然乾涸，忽然有清泉涌出，距離浴室二十多步，而且很近。有見識的人認為，這是守如誠心和德行所感召的結果。
唐法秀（唐朝僧人）
出家住在京城的佛寺。經常遊歷終南山一帶。總是勸導眾人成就善事，即使到了老年，也不曾懈怠。開元年間，夢見有人教他準備手巾和袈裟各五百件，用來佈施迴向給寺廟。醒來后，他就準備了這些東西，數量和夢中一樣。然後四處詢問迴向寺的所在，卻沒有人知道。忽然有一個僧人對法秀說：『我知道迴向寺在哪裡。你帶著這些佈施的物品，再帶上一斤名香，跟我走，就能找到迴向寺了。』於是法秀答應了。走了兩天，他才發覺，這個地方非常偏僻荒涼。再往前走，看見一個碾石橫在路邊。法秀心想，這裡不是人跡所能到達的地方，但是卻有磨盤之類的東西，說明離人居住的地方不遠了。於是他拿出所帶的香，在碾石上焚燒，禮拜哀求了多次。從中午到傍晚，山谷中昏暗的霧氣瀰漫，咫尺之間都看不清楚。過了一會兒，天色放晴，遠遠看見山崖一半金碧輝煌，隱約能辨認出牌匾上寫著『迴向之寺』。同行的僧人在旁邊讚歎，讓他努力。最終到達了寺廟，但是鐘磬和燈燭的影子都消失了，聲音也沉寂了。他詢問侍者，侍者引他去拜見堂上的和尚，並說明來意。和尚讓他到各個房間去分發佈施的物品，總共分發了四百九十九件。所到的每個房間都是這樣，裡面的人都在，沒有其他人。接下來到了一個房間，只見塵網密佈，門窗昏暗。一會兒，有一個老僧人對法秀說：『這裡本來是你的主人唐天子的房間。』共同居住的時候，還頗有進益。
【English Translation】 English version Chapter Four. And the temple was quickly completed because of it.
Tang Shou-ru (A Tang Dynasty Monk)
A native of Min (Fujian province), he resided in Tong'ai Temple. He was skilled at persuading scholars and common people in the Min region to admire and delight in Buddhism, relieving their urgent needs and resolving their difficulties as if he himself were hungry and thirsty. Wherever he went, be it a private retreat or a small temple, he brought about achievements. In the tenth year of the Kaiyuan era (722 AD), he proposed building a bathhouse in the temple to benefit the masses. However, the terrain of the temple was higher than other places, and the spring was located below, making it difficult to draw water. Even a well sweep and buckets were useless. Soon after, the distant water source suddenly dried up, and a clear spring suddenly gushed out, about twenty paces from the bathhouse and nearby. Those with knowledge believed that this was due to Shou-ru's sincerity and virtue.
Tang Fa-xiu (A Tang Dynasty Monk)
He left home to become a monk in a Buddhist temple in the capital. He often traveled among the mountains and rivers of Zhongnan Mountain. He always encouraged people to accomplish good deeds, and he never slacked off, even in his old age. During the Kaiyuan era, he dreamed that someone instructed him to prepare five hundred each of hand towels and kasayas (monk's robes) to donate and dedicate to a temple. Upon waking, he prepared these items in the exact number as in the dream. Then he inquired everywhere about the location of Huixiang Temple (Temple of Dedication), but no one knew. Suddenly, a monk said to Fa-xiu, 'I know where Huixiang Temple is. If you bring these donated items and a pound of fine incense with you and follow me, you can find Huixiang Temple.' So Fa-xiu agreed. After walking for two days, he realized that this place was extremely remote and desolate. Further on, he saw a millstone lying across the road. Fa-xiu thought to himself, 'This is not a place that can be reached by ordinary paths, but there are millstones and other tools, which means that it is not far from human habitation.' So he took out the incense he had brought and burned it on the millstone, praying and pleading repeatedly. From noon until dusk, the valley was filled with dark mist, and one could not see even an arm's length away. After a while, the sky cleared, and he saw a golden and jade-like glow on half of the cliff from afar. He could faintly recognize the plaque that read 'Huixiang Temple.' The accompanying monk praised him and urged him to work hard. Finally, he arrived at the temple, but the shadows of the bells and chimes and lamps and candles had disappeared, and the sounds were silent. He questioned the attendant, who led him to see the abbot in the hall and explained his intentions. The abbot told him to distribute the donated items to each room, distributing a total of four hundred and ninety-nine items. Each room he went to was the same, with the people inside and no one else. Next, he came to a room where the dust webs were thick and the doors and windows were dim. After a while, an old monk said to Fa-xiu, 'This was originally the room of your master, the Tang Emperor.' When they lived together, he made considerable progress.
修。而性嗜樂音。終以犯律墮凡境。可惜也。遂拈壁上玉尺八。予秀曰。此亦汝主。在日常所御者。第今以汝所施手巾袈裟並遺之。則猶足以旌山中不忘意。且以趣其蚤來歸也。秀後果見上。上即取玉尺八。吹之宛然宿習。
唐慧符
姓戚氏。越之諸暨人也。少有膂力。任俠不事生業。因投師出家香嚴寺。納戒之後。顧能矯跡柔心。頓變初操。持律安禪。研尋經論。無何乃入灊縣霍山天柱峰結庵而居焉。久之。有鉅蛇張口向符。若將者。符徐語之曰。吾有宿負。即請償之。茍汝以業縛而欲以遽脫者。宜易形來。吾為授戒已而。果有童子。愿依符度世。乃為落髮披衣而去。或訴其私度于官。符對辨具實。吏察其非常。而縱之。平生善持咒。及歸鄉里。患疽癤者。請咒之。立愈。開元十八年卒。阇毗骨節相連鎖不散。
唐處寂
蜀之資州周氏子。出家既受具。師事寶修禪師。獲心法。隱居山北蘭若。行杜多行。海內知其名。天后時。詔見。賜摩納僧伽梨。懇辭放還山。每跏趺胡牀。晝夜常坐。不昏寐。虎伏其下如衛護。積四十六年。跡未嘗出山。而神異寢著。始新羅無相師自其國來。謁。寂先命灑掃曰。遠客至矣。開元初。郡守王曄甫視事戒諸僧。必赴府致賀禮。不則胥吏廉其罪。於是寂不往。
【現代漢語翻譯】 現代漢語譯本：寶修（Baoxiu）喜愛音樂，最終因違反戒律而墮入凡塵，實在可惜。於是拿起墻上的玉尺八（yu chi ba，一種樂器），交給秀（Xiu）說：『這正是你主上日常所用的。現在將你施捨的手巾、袈裟連同此物一併送去，足以表彰山中不忘舊情之意，並且催促他早日歸來。』秀（Xiu）後來見到皇上，皇上立刻拿起玉尺八（yu chi ba）吹奏，宛如舊習。
唐朝的慧符（Huifu）
俗姓戚（Qi），是越州諸暨人。年輕時很有力氣，喜歡行俠仗義，不從事生產。後來拜師出家于香嚴寺（Xiangyan Temple）。受戒之後，他能夠改變自己的行為，變得溫和，徹底改變了最初的習性。持守戒律，安心禪定，研習經論。不久之後，他進入灊縣霍山天柱峰（Huo Mountain Tianzhu Peak in Qian County）結庵而居。過了很久，有一條大蛇張開嘴對著慧符（Huifu），好像要吃他。慧符（Huifu）慢慢地對蛇說：『我欠了你前世的債，現在就請你來償還。如果你因為業力的束縛而想要迅速解脫，就應該改變形體。我為你授戒。』之後，果然有一個童子出現，願意跟隨慧符（Huifu）出家。於是慧符（Huifu）為他剃度，披上袈裟，讓他離開了。有人向官府告發他私自剃度他人出家。慧符（Huifu）如實辯解。官吏察覺到他的不尋常，就放了他。他平生擅長持咒。回到家鄉后，患有癰疽的人請他念咒，立刻痊癒。開元十八年去世。火化后，骨節相互連線，沒有散開。
唐朝的處寂（Chuji）
是蜀州資州周氏的兒子。出家受戒后，師從寶修禪師（Baoxiu Chan Shi），獲得了心法。隱居在山北的蘭若（lan ruo，寺廟），奉行頭陀行（du duo xing，苦行）。海內都知道他的名聲。武則天（Tian Hou）時期，下詔召見他，賜予摩納僧伽梨（mona sengqieli，袈裟）。他懇切地辭謝，請求放他回山。他經常跏趺坐在胡牀上，晝夜常坐，不睡覺。老虎趴在他的身下，好像在衛護他。積累了四十六年，足跡從未出山，而神異的事蹟越來越顯著。當初新羅的無相禪師（Wuxiang Chan Shi）從他的國家來，拜訪處寂（Chuji）。處寂（Chuji）事先命令灑掃，說：『遠方的客人要來了。』開元初年，郡守王曄（Wang Ye）剛上任，告誡各位僧人，必須到府衙致賀禮，否則胥吏會追究他們的罪責。於是處寂（Chuji）沒有去。
【English Translation】 English version: Baoxiu (name of a person) was fond of music, and ultimately fell into the mortal realm due to violating the precepts, which is a pity. Thereupon, he picked up the jade ruler eight (yu chi ba, a musical instrument) on the wall and gave it to Xiu (name of a person), saying, 'This is what your lord used daily. Now, send this along with the hand towel and kasaya (robe) that you donated, which is enough to commend the intention of not forgetting the past in the mountains, and urge him to return soon.' Later, Xiu (name of a person) saw the emperor, and the emperor immediately picked up the jade ruler eight (yu chi ba) and played it, as if it were an old habit.
Huifu (name of a person) of the Tang Dynasty
His secular surname was Qi (surname), and he was from Zhuji in Yuezhou. In his youth, he was very strong, liked to help the weak and did not engage in production. Later, he became a monk at Xiangyan Temple (Xiangyan Temple). After receiving the precepts, he was able to change his behavior, become gentle, and completely change his initial habits. He upheld the precepts, practiced meditation peacefully, and studied the scriptures and treatises. Soon after, he entered Huo Mountain Tianzhu Peak (Huo Mountain Tianzhu Peak in Qian County) in Qian County and built a hermitage to live in. After a long time, a large snake opened its mouth towards Huifu (name of a person), as if to eat him. Huifu (name of a person) slowly said to the snake, 'I owe you a debt from a previous life, and now I ask you to come and repay it. If you want to be quickly liberated because of the bondage of karma, you should change your form. I will give you the precepts.' After that, a boy appeared, willing to follow Huifu (name of a person) to become a monk. So Huifu (name of a person) shaved his head, put on a kasaya (robe), and let him leave. Someone reported to the government that he had privately ordained others as monks. Huifu (name of a person) explained the truth. The officials noticed his extraordinary nature and released him. He was good at chanting mantras throughout his life. After returning to his hometown, those who suffered from carbuncles asked him to chant mantras, and they were immediately cured. He died in the eighteenth year of the Kaiyuan era. After cremation, the joints were connected to each other and did not disperse.
Chuji (name of a person) of the Tang Dynasty
He was the son of the Zhou family of Zizhou in Shuzhou. After becoming a monk and receiving the precepts, he studied under Chan Master Baoxiu (Baoxiu Chan Shi) and obtained the mind-dharma. He lived in seclusion in a lanruo (lan ruo, temple) north of the mountain, practicing the dhuta (du duo xing, ascetic practices). His name was known throughout the country. During the time of Empress Wu Zetian (Tian Hou), he was summoned by imperial decree and given a mona sengqieli (mona sengqieli, kasaya robe). He earnestly declined and requested to be released back to the mountain. He often sat in the lotus position on a hu bed, sitting day and night, without sleeping. A tiger lay under him, as if guarding him. He accumulated forty-six years, and his footprints never left the mountain, and his miraculous deeds became more and more prominent. Initially, Chan Master Wuxiang (Wuxiang Chan Shi) of Silla came from his country to visit Chuji (name of a person). Chuji (name of a person) ordered the sweeping beforehand, saying, 'A guest from afar is coming.' At the beginning of the Kaiyuan era, Prefect Wang Ye (Wang Ye) had just taken office and warned the monks that they must go to the government office to pay congratulatory respects, otherwise the bailiffs would investigate their crimes. Therefore, Chuji (name of a person) did not go.
其徒以為言。寂曰。緣業有在吾未死。雖曄其如吾何。后曄果以寂見慢發怒悉引諸僧。坐廳事。問寂狀。忽仆地。左右急扶掖入屏著而絕。蓋曄故黃冠也。嘗立小功景雲中。遂器使有民社。然于吾教終莫加恤也。寂卒於二十二年之正月。壽八十七。
唐德秀
富陽孫氏子。幼出塵區。夙圓戒檢。其慈悲濟物之心。要於一切有情㧞苦。與樂。使皆悅豫而無所愁困。則其願望始云足矣。然尤以幽冥之趣。饑虛為患。每施飲食。必候。夜深人靜作觀想。祝唄以行事率。終始罔愆期素。浙汭之民。誠所敬向。后示寂于定山其跡殊神異則。天寶初載也。逮遷座入塔。忽天雨舍利七顆。其弟子以瓶盛之。而瘞于塔。久之或有誤發其塔者。見秀貌如生。舍利緣傅齒上如粟。因加緝之成大浮圖。且有白蛇出入守護之狀。以故樵牧無敢近者。
唐僧云
生雁門趙氏。幼入鄉塾。雖勤苦備至而曾莫之有所得。見僧尼惟能合掌畏憚而已。年甫十二。父母使依五臺山華嚴寺凈覺師剃落。既受具。性益昏鈍。而負薪汲水。時眾異之。逮年三十有六。乃發願面覿文殊從乞智慧。庶幾以進學成業。方隆冬盛雪。遽跣登東臺之絕頂。見一老人附火坐。云問其所自。曰自山下。曰我自山下來。別無行跡。豈欺我哉。曰雪前來。遂
【現代漢語翻譯】 現代漢語譯本：他的弟子們把這些話告訴了寂（人名）。寂說：『因果報應是存在的，我還沒死呢。即使曄（人名）再囂張，又能把我怎麼樣？』後來，曄果然因為寂怠慢他而發怒，把所有僧人都叫來，坐在廳堂上，審問寂的情況。曄突然倒在地上，左右的人趕緊扶他到屏風後面，他就斷氣了。原來曄以前是個道士，曾經在景雲年間立過小功，於是被委以管理百姓的職責，但他最終沒有對我們的佛教加以關懷。寂在二十二年正月去世，享年八十七歲。
唐德秀（人名）
是富陽孫氏的兒子。從小就脫離塵世，很早就圓滿了戒律。他慈悲濟世的心，在於解除一切有情眾生的痛苦，給予他們快樂，使他們都感到喜悅而沒有憂愁困頓，這樣他的願望才算滿足。但他尤其認為幽冥之境的眾生，以飢餓為患，每次施捨飲食，必定等到夜深人靜時，進行觀想，唸誦經文，始終如一，沒有差錯。浙汭的百姓，都真心敬佩他。後來在定山圓寂，他的事蹟非常神奇。天寶初年，遷移靈座入塔時，忽然天降舍利七顆，他的弟子用瓶子盛放，埋在塔里。時間久了，有人不小心挖開了塔，看見德秀的容貌栩栩如生，舍利附著在牙齒上，像米粒一樣。於是人們加以修葺，建成了高大的佛塔，而且有白蛇出入守護的樣子，因此樵夫牧童都不敢靠近。
唐僧云（人名）
生於雁門趙氏。小時候進入鄉里的私塾，雖然勤奮刻苦，但一直沒有學到什麼。見到僧尼，只會合掌表示敬畏。十二歲時，父母讓他跟隨五臺山華嚴寺的凈覺師剃度出家。受戒后，天性更加愚鈍，只能做些挑柴打水的事情，當時的人們都覺得奇怪。到了三十六歲，於是發願要親眼見到文殊菩薩，祈求智慧，希望能夠在學業上有所進步。正值隆冬大雪，他竟然赤腳登上東臺的絕頂，看見一個老人靠著火堆坐著。僧云問他從哪裡來，老人說從山下。僧云說：『我從山下上來，沒有看到任何足跡，難道是欺騙我嗎？』老人說：『我是在下雪之前來的。』於是
【English Translation】 English version: His disciples told Ji (name) about it. Ji said, 'Karmic retribution exists; I am not dead yet. Even if Ye (name) is arrogant, what can he do to me?' Later, Ye, indeed, became angry because Ji slighted him. He summoned all the monks, sat in the hall, and questioned Ji's situation. Suddenly, Ye fell to the ground. Those around him quickly helped him behind the screen, and he died. It turned out that Ye was a Taoist priest before, and he had made minor contributions during the Jingyun era, so he was entrusted with the responsibility of managing the people, but he ultimately did not show concern for our Buddhism. Ji passed away in the first month of the twenty-second year, at the age of eighty-seven.
Tang Dexiu (name)
He was the son of the Sun family of Fuyang. He left the mundane world at a young age and fulfilled the precepts early on. His compassionate heart for helping the world lay in relieving the suffering of all sentient beings, giving them happiness, and making them feel joyful without sorrow or distress, so that his wishes would be fulfilled. But he especially believed that the beings in the realm of darkness suffered from hunger. Every time he gave food, he would wait until late at night when it was quiet, perform contemplation, and chant scriptures, consistently without error. The people of Zherui sincerely respected him. Later, he passed away in Dingshan, and his deeds were very miraculous. In the early years of Tianbao, when the spirit seat was moved into the pagoda, suddenly seven sariras (relics) fell from the sky. His disciples put them in a bottle and buried them in the pagoda. After a long time, someone accidentally opened the pagoda and saw that Dexiu's appearance was lifelike, and the sariras were attached to his teeth like grains of rice. So people repaired it and built a tall pagoda, and there was a white snake guarding it, so woodcutters and shepherds dared not approach it.
Tang Sengyun (name)
He was born into the Zhao family of Yanmen. As a child, he entered the village school, but although he was diligent and hardworking, he never learned anything. When he saw monks and nuns, he could only put his palms together to show respect and fear. At the age of twelve, his parents had him tonsured and ordained as a monk under Master Jingjue of Huayan Temple on Mount Wutai. After receiving the precepts, his nature became even more dull, and he could only do chores such as carrying firewood and fetching water, which the people at the time found strange. At the age of thirty-six, he vowed to see Manjusri Bodhisattva in person, praying for wisdom, hoping to make progress in his studies. In the dead of winter with heavy snow, he actually climbed barefoot to the summit of Dongtai and saw an old man sitting by the fire. Sengyun asked him where he came from, and the old man said from the foot of the mountain. Sengyun said, 'I came up from the foot of the mountain and did not see any footprints. Are you deceiving me?' The old man said, 'I came before the snow.'
問云曰。師奚為徒跣積雪中如此。云語之故。老人曰。善哉已而。又曰。茲于菩薩既不獲見者。師復欲於何處求耶。云曰。必造北臺。老人頷首曰。吾意亦爾。師先往。毋滯留也。云因遍歷臺頂幽勝。告別老人。抵北臺則薄暮矣。仍見老人于絕頂附火坐如初。怪而詰其先至之由。曰吾知徑路耳。云獨念。以為非菩薩安能若是。即嗚足禮拜。老人自以俗人固辭。云拜不為止。老人曰。吾第為師入定觀之。乃閉目。頃之開目語云曰。師前身堰牛也。以嘗力挽藏經舟。故獲僧報。然昏鈍之質猶在者。蓋以心中有積劫瘀肉未去耳。今當去之。可就龍王堂中取钁來。且使云謹閉目曰。不聞吾語。毋開。尋覺施钁于胸前者。然無痛苦。而爽快殊甚。老人曰。瘀肉去矣。但開目。隨開目。則文殊菩薩前立。謂云曰。今而後。汝于經教。既善記持。亦無忘失。而於華嚴澗東院。因緣尤稔。汝宜精進受吾付囑。云悲哀禮謝。未舉頭頃忽然不見。云後坐夏寺中。繞育王塔。經行持經。夜將初鼓。見光明一道。從北臺頂直照塔所。久而不散。中現寶閣。金榜署善住字。云曰。昔菩薩固已授記矣。其敢忽忘乎。於是依所現建閣東澗院而居之。極為世所推重。呼之牛云。亦菩薩所表顯云。以開元二十三年。無疾而逝。壽六十三。臘四十四。
【現代漢語翻譯】 問僧人道：『您為何光著腳在積雪中行走？』僧人將緣由告知。老人說：『好啊！』之後，又說：『既然在這裡沒有見到文殊菩薩（Manjusri Bodhisattva），您還想去哪裡尋找呢？』僧人說：『一定要去北臺。』老人點頭說：『我也是這麼想的。您先去吧，不要停留。』於是僧人走遍了臺頂幽靜美好的地方，告別老人，到達北臺時已經是傍晚了。仍然看見老人在絕頂靠著火堆坐著，和之前一樣。僧人感到奇怪，詢問他先到的原因。老人說：『我知道近路罷了。』僧人暗自思忖，認為不是菩薩（Bodhisattva）怎麼能這樣。於是嗚咽著跪拜。老人堅持自己是普通人，推辭不受。僧人不停地拜。老人說：『我為你入定觀察一下。』於是閉上眼睛。過了一會兒，睜開眼睛對僧人說：『您的前身是堰牛，因為曾經用力拉載經書的船，所以獲得了僧人的果報。然而昏昧愚鈍的本性還在，是因為心中有積存很久的瘀肉沒有去除。現在應當去除它。可以去龍王堂中取來鋤頭。』並且讓僧人緊閉雙眼說：『不要聽我的話，不要睜開眼睛。』隨即感覺到在胸前被施以鋤頭，然而沒有痛苦，而且非常舒暢。老人說：『瘀肉去掉了，可以睜開眼睛了。』隨著睜開眼睛，就看見文殊菩薩（Manjusri Bodhisattva）站在面前，對僧人說：『從今以後，你對於經教，既能很好地記住，也不會忘記。而且與華嚴澗東院，因緣特別深厚。你應當精進，接受我的囑託。』僧人悲哀地禮拜感謝，還沒抬起頭，忽然就不見了。僧人後來在寺中坐夏，繞著育王塔（Asoka Pagoda）經行持經。夜晚將要打初更時，看見一道光明，從北臺頂直射塔的地方，很久都不消散。中間顯現出寶閣，金色的匾額上寫著『善住』二字。僧人說：『以前菩薩（Bodhisattva）已經授記了。我怎麼敢忘記呢？』於是在所顯現的地方建造閣樓，在東澗院居住。被世人極為推崇，稱他為牛云。也是菩薩（Bodhisattva）所表顯的。在開元二十三年，無疾而終，享年六十三歲，僧臘四十四年。
【English Translation】 The monk asked, 'Why are you walking barefoot in the snow?' The old man was told the reason. The old man said, 'Good!' Then he said, 'Since you have not seen Manjusri Bodhisattva here, where else do you want to seek him?' The monk said, 'I must go to North Terrace.' The old man nodded and said, 'That's what I thought too. You go first, don't linger.' So the monk walked all over the quiet and beautiful places on the top of the terrace, said goodbye to the old man, and it was dusk when he arrived at North Terrace. He still saw the old man sitting by the fire on the top of the mountain, just like before. The monk felt strange and asked him why he arrived first. The old man said, 'I just know the shortcut.' The monk thought to himself, how could it be like this if it wasn't a Bodhisattva. So he sobbed and knelt down. The old man insisted that he was an ordinary person and refused to accept it. The monk kept bowing. The old man said, 'I will enter samadhi to observe you.' So he closed his eyes. After a while, he opened his eyes and said to the monk, 'Your previous life was a dam cow. Because you used to pull the boat carrying scriptures with all your strength, you have obtained the reward of being a monk. However, the dull nature is still there, because there is a long-accumulated blood clot in your heart that has not been removed. Now it should be removed. You can go to the Dragon King Hall to get a hoe.' And he told the monk to close his eyes tightly and said, 'Don't listen to my words, don't open your eyes.' Immediately, he felt that a hoe was being applied to his chest, but there was no pain, and it was very comfortable. The old man said, 'The blood clot is gone, you can open your eyes.' As he opened his eyes, he saw Manjusri Bodhisattva standing in front of him, and said to the monk, 'From now on, you will be able to remember the scriptures well and will not forget them. Moreover, you have a special affinity with the East Courtyard of Huayan Stream. You should be diligent and accept my entrustment.' The monk bowed sadly and thanked him, but before he raised his head, he suddenly disappeared. Later, the monk sat in the temple in summer, walking around the Asoka Pagoda and chanting scriptures. When the first drum was about to be struck at night, he saw a ray of light shining straight from the top of North Terrace to the place of the pagoda, and it did not dissipate for a long time. A treasure pavilion appeared in the middle, with the words 'Shanzhu' written on the golden plaque. The monk said, 'The Bodhisattva had already predicted it before. How dare I forget it?' So he built a pavilion in the place where it appeared and lived in the East Courtyard of the stream. He was highly respected by the world and called him Niu Yun. It was also manifested by the Bodhisattva. In the twenty-third year of Kaiyuan, he died without illness at the age of sixty-three, with forty-four years as a monk.
唐慧秀
出陳留李氏。幼依洛陽天宮寺得度。天后時。每迎入內問法。言未來事。輒中禍福。世率敬事之。屢開化京師之資聖寺。一日使弟子夜毋點鐙。雖佛前長明鐙。亦須滅卻。弟子不聽。秀因曰。延燎之患不可不備。且某寺常以不備故。災及其殿。某寺及鐘樓。某寺及經藏然。皆至今徒痛惜爾。欲追悔可得耶。時皆以為泛言。莫之喻。是夕三鼓寺災。而所煨燼。僅此三者。然後知其所指非他矣。當玄宗之潞邸也。偕諸王過秀。留施一笛以別。秀即持以命其徒曰。謹藏之。后必用以奉獻也。開元中。弟子達摩取以進上。且謂秀先所戒約如此。上聞之駭異。賜予豐縟。須之病卒。壽百歲。
唐懷道
出家𨽻福州愛同寺。蚤歲即務參詢。尤勤禮誦。一日于拜次。得珠圓瑩。疑非蚌胎所可產。后其寺塑文殊像。因以為額珠尤稱。又嘗得舍利亦異。遂置之南澗塔中。弟子僧常主塔事。能闇誦法華。道督使誦。晝夜不敢輟。至德二年。忽有白㲲伽梨一頂。降塔中。如此類。皆不可曉。或謂其志誠之所感致也。非歟。
唐寶達
杭州靈隱寺僧也。素以持誦秘祝。獲效於世。故其所居之院。有印沙床照佛鑒等法器。浙江之潮。視天下尤險壯。秋高氣盛。則波濤湍激。至敗堤防。冒城郭。為生民患
【現代漢語翻譯】 現代漢語譯本 唐慧秀
是陳留李氏的女兒。年幼時在洛陽天宮寺出家。天后（武則天）在位時，經常被迎入宮中詢問佛法，所說的未來之事，往往能應驗禍福，世人大多敬重她。她多次募捐修繕京師的資聖寺。一天，她讓弟子晚上不要點燈，即使是佛前的長明燈，也要熄滅。弟子不聽從。慧秀因此說：『火災的隱患不可不防備。而且某寺經常因為不防備，導致殿宇被焚燬；某寺和鐘樓，某寺和經藏被焚燬，至今仍然令人痛惜啊。想要追悔還能來得及嗎？』當時人們都以為是泛泛而談，沒有人理解。當晚三更時分，寺廟發生火災，被燒燬的，恰恰就是這三處地方。人們這才知道她所指的不是其他地方啊。當玄宗還是潞王的時候，和諸位王爺一起路過慧秀處，留下一個笛子作為告別。慧秀立刻拿著笛子命令她的弟子說：『好好地收藏它，以後一定可以用它來奉獻。』開元年間，弟子達摩拿著笛子進獻給皇上，並且把慧秀先前所告誡的話稟告了皇上。皇上聽了感到非常驚異，賞賜了很多東西。慧秀後來因病去世，享年一百歲。
唐懷道
在福州愛同寺出家。年輕時就致力於參訪求教，尤其勤奮地禮拜誦經。一天在禮拜時，得到一顆圓潤光亮的珠子，懷疑不是蚌所能產出的。後來他的寺廟塑造文殊菩薩像，就用這顆珠子作為文殊菩薩像的額珠，顯得尤其莊嚴。又曾經得到舍利，也很奇異，於是就安置在南澗塔中。弟子僧常負責管理塔，能夠背誦《法華經》，懷道督促他誦經，晝夜不敢停歇。至德二年，忽然有一頂白氈袈裟，降落在塔中。諸如此類的事情，都不可理解，有人說是他志誠感應所致。不是這樣嗎？
唐寶達
是杭州靈隱寺的僧人。平時以持誦密咒，在世間獲得靈驗。所以他所居住的院子，有印沙床、照佛鑒等法器。浙江的潮水，在天下看來尤其險峻壯觀。秋高氣爽的時候，波濤湍急，甚至沖毀堤壩，淹沒城郭，成為百姓的禍患。
【English Translation】 English version Tang Huixiu (Tang Dynasty nun)
She was from the Li family of Chenliu (Prefecture in Henan). In her youth, she became a nun at the Tiangong Temple (Temple of Heavenly Palace) in Luoyang. During the reign of Empress Wu (Wu Zetian), she was often invited into the palace to inquire about the Dharma. Her predictions about future events often came true, whether good or bad, and people generally respected her. She repeatedly initiated fundraising to renovate the Zisheng Temple (Temple of Flourishing Sage) in the capital. One day, she instructed her disciples not to light lamps at night, even the ever-burning lamps in front of the Buddha should be extinguished. The disciples did not listen. Huixiu then said, 'The danger of fire must be guarded against. Moreover, a certain temple often suffers from fire damage to its halls due to lack of preparedness; a certain temple and its bell tower, a certain temple and its scripture library were burned down, which is still a cause of regret today. Can regret be undone?' At the time, people thought it was just general talk, and no one understood. That night, at the third watch (around midnight), a fire broke out in the temple, and what was burned was precisely these three places. Only then did people realize that what she was referring to was not something else. When Xuanzong (Emperor of Tang) was still the Prince of Lu, he passed by Huixiu's place with the princes, leaving behind a flute as a farewell gift. Huixiu immediately took the flute and ordered her disciples, 'Store it carefully, it will surely be used to present as an offering later.' During the Kaiyuan era (713-741 AD), the disciple Damo took the flute and presented it to the Emperor, and reported Huixiu's previous instructions to the Emperor. The Emperor was astonished upon hearing this and bestowed many rewards. Huixiu later died of illness at the age of one hundred.
Tang Huaidao (Tang Dynasty monk)
He became a monk at the Aitong Temple (Loving Together Temple) in Fuzhou. From a young age, he devoted himself to seeking instruction and was especially diligent in prostrations and chanting. One day, during prostrations, he obtained a round and lustrous pearl, suspecting that it could not have been produced by a clam. Later, his temple sculpted a Manjushri (Bodhisattva of Wisdom) statue, and this pearl was used as the forehead jewel of the Manjushri statue, making it particularly dignified. He also once obtained a relic (śarīra), which was also extraordinary, so he placed it in the South Ravine Pagoda. The disciple Sengchang was in charge of the pagoda and could recite the Lotus Sutra from memory. Huaidao urged him to recite the sutra, and he dared not stop day and night. In the second year of the Zhide era (757 AD), a white felt kashaya (袈裟, monastic robe) suddenly descended into the pagoda. Such things were incomprehensible, and some said it was due to his sincere devotion. Is it not so?
Tang Baoda (Tang Dynasty monk)
He was a monk of Lingyin Temple (Temple of the Soul's Retreat) in Hangzhou. He was known for the efficacy of his recitation of secret mantras, which brought benefits to the world. Therefore, the courtyard where he lived had ritual implements such as a sand-printing bed (印沙床), a Buddha-reflecting mirror (照佛鑒), etc. The tide of Zhejiang is considered particularly dangerous and magnificent in the world. When the autumn is high and the air is clear, the waves are turbulent, even destroying dikes and flooding cities, causing disaster for the people.
。於是達禱禳之。忽夜見偉人玄冠朱衣。擁徒從造前。謂達曰。弟子蓋吳之伍員也。昔以復仇雪恥之志。寓憤怒於天地間。以隳凌品彙。則其獲譴訶于善類多矣。茲賴師以慈憫悲悼之誠。使患解脫纏蓋。則庶幾以升濟矣。言訖而隱。后西岸果沙漲。人謂達所感致焉。
唐元皎
靈武人。素以持誦明祝為業。天寶末。玄宗幸蜀。肅宗以皇太子。收兵圖復兩京。遂循物情即大位。至德二年。駕指扶風。詔皎前發。先是皎有美譽關陜間。及上東反。尤欲得與戒行僧俱。於是官屬以皎應。詔至鳳翔。擇僧三七員。于開元寺。設藥師道場。然鐙誦經。六時行道。忽于道場中。叢生李樹四十九枝。事聞。上大喜。四月十八日。皎等表賀。詔答曰。瑞李繁滋。國之興兆。況在伽藍之內。足加覺樹之榮。感此殊祥。與師同慶。皎署內供奉。
唐福州楞伽寺懷一
景龍中。力造精舍于愛同寺東。既就功緒。而地無水源。眾患之。忽地有二禽。翔舞其上者。一遽命穴之。深才尺餘。泉觱沸以供伏臘。澇不加溢。而旱不加耗。茍溢耗則寺之休咎系焉。或謂之靈泉。永泰二年一示滅。
唐子鄰
范氏。世居兗州干封大范村。父峻朝不喜三寶。見輒唾罵之。或加歐焉。鄰小字麟兒。生數歲。見僧則加敬。開
【現代漢語翻譯】 現代漢語譯本：於是（他）進行祈禱和祭祀。忽然在夜裡看見一位高大的神人，頭戴黑色的帽子，身穿紅色的衣服，帶著隨從來到他面前。對達（指僧人）說：『弟子是吳國的伍員（伍子胥）（春秋時期吳國大夫，為父兄報仇），過去因為復仇雪恥的志向，將憤怒寄託在天地之間，從而損害了萬物的和諧。因此，我受到了許多善良之人的譴責。現在依靠您以慈悲憐憫的真誠之心，使我解脫了困境，那麼我就有可能得到昇華了。』說完就消失了。後來西邊的岸邊果然堆積起了沙子，人們說是達（指僧人）的感應所致。
唐朝元皎（唐代僧人）
靈武（今寧夏靈武市）人。一向以持誦經文和精通咒語為職業。天寶末年（唐玄宗年號），玄宗皇帝前往蜀地（今四川一帶）。肅宗皇帝以皇太子的身份，招募軍隊，計劃收復兩京（長安、洛陽）。於是順應民情登上了皇位。至德二年（唐肅宗年號），皇帝前往扶風（今陜西扶風縣）。詔令元皎（唐代僧人）先行出發。在此之前，元皎（唐代僧人）在關陜（函谷關以西地區）一帶享有美譽。等到叛軍攻佔東都（洛陽）時，（皇帝）尤其希望能夠與持戒修行的僧人在一起。於是官吏就推薦了元皎（唐代僧人）。詔令到達鳳翔（今陜西鳳翔縣）后，挑選了三七（二十一）位僧人，在開元寺（寺名）設立藥師道場（佛教場所），點燃燈火，誦讀經文，六時（佛教術語，指一天分為六個時段進行修行）行道。忽然在道場中，叢生出四十九枝李樹。事情上報后，皇帝非常高興。四月十八日，元皎（唐代僧人）等人上表祝賀。皇帝下詔回覆說：『瑞李繁茂生長，是國家興盛的徵兆。何況生長在伽藍（寺廟）之內，更加增添了覺樹（菩提樹）的光榮。感應到這種祥瑞，與各位法師一同慶賀。』元皎（唐代僧人）被任命為內供奉（官職）。
唐朝福州楞伽寺懷一（唐代僧人）
景龍年間（唐中宗年號），（懷一）在愛同寺（寺名）東邊努力建造精舍。精舍即將建成時，但是地面上沒有水源，大家都為此感到憂慮。忽然地面上有兩隻鳥，在上面飛翔跳舞。懷一（唐代僧人）立刻命人在此處挖掘，挖了才一尺多深，泉水就噴涌而出，足夠寺廟裡的人飲用。即使是澇季也不會增加溢出，即使是旱季也不會減少耗盡。如果泉水溢出或耗盡，就關係到寺廟的吉兇。有人稱它為靈泉。永泰二年（唐代宗年號），懷一（唐代僧人）示寂（去世）。
唐朝子鄰（唐代人）
姓范，世代居住在兗州（今山東兗州）干封縣大范村。他的父親范峻（人名）不喜歡三寶（佛、法、僧），看見就唾罵，有時還毆打他們。子鄰（人名）的小名叫麟兒，生下來幾歲時，看見僧人就表示尊敬，開始...
【English Translation】 English version: Thereupon, he performed prayers and sacrifices. Suddenly, in the night, he saw a tall and imposing divine figure, wearing a black hat and scarlet robes, arriving before him with attendants. He said to Da (referring to the monk): 'Your disciple is Wu Yuan (Wu Zixu) of Wu (a statesman of Wu during the Spring and Autumn period, who sought revenge for his father and brother), who in the past, due to the ambition of avenging his father and brother, placed his anger between heaven and earth, thereby harming the harmony of all things. Therefore, I have received condemnation from many virtuous people. Now, relying on your sincere heart of compassion and pity, you have freed me from my predicament, so that I may have the chance to ascend.' After speaking, he disappeared. Later, the western bank indeed accumulated sand, and people said it was due to the response of Da (referring to the monk).
Tang Dynasty Yuan Jiao (a Tang Dynasty monk)
He was from Lingwu (present-day Lingwu City, Ningxia). He had always made a living by reciting scriptures and being proficient in mantras. At the end of the Tianbao era (reign of Emperor Xuanzong of Tang), Emperor Xuanzong went to Shu (present-day Sichuan area). Emperor Suzong, as the crown prince, recruited troops and planned to recover the two capitals (Chang'an, Luoyang). Therefore, he ascended the throne in accordance with the will of the people. In the second year of the Zhide era (reign of Emperor Suzong of Tang), the emperor went to Fufeng (present-day Fufeng County, Shaanxi). He ordered Yuan Jiao (a Tang Dynasty monk) to set off first. Before this, Yuan Jiao (a Tang Dynasty monk) enjoyed a good reputation in the Guanshan (area west of Hangu Pass). When the rebel army occupied the eastern capital (Luoyang), (the emperor) especially hoped to be with monks who upheld the precepts and practiced diligently. Therefore, officials recommended Yuan Jiao (a Tang Dynasty monk). After the imperial edict arrived in Fengxiang (present-day Fengxiang County, Shaanxi), twenty-one monks were selected to set up a Bhaisajyaguru (Medicine Buddha) ritual site (Buddhist site) in Kaiyuan Temple (temple name), lighting lamps, reciting scriptures, and practicing the Way six times (Buddhist term, referring to practicing six times a day). Suddenly, forty-nine plum trees grew in the ritual site. After the matter was reported, the emperor was very happy. On April 18th, Yuan Jiao (a Tang Dynasty monk) and others submitted a memorial to congratulate him. The emperor issued an edict in reply, saying: 'The luxuriant growth of auspicious plum trees is a sign of the prosperity of the country. Moreover, growing within the Sangharama (monastery) adds to the glory of the Bodhi tree. Feeling this auspicious omen, I celebrate with all the masters.' Yuan Jiao (a Tang Dynasty monk) was appointed as an Inner Attendant (official position).
Tang Dynasty Huaiyi of Lengjia Temple in Fuzhou (a Tang Dynasty monk)
During the Jinglong era (reign of Emperor Zhongzong of Tang), (Huaiyi) worked hard to build a retreat east of Aitong Temple (temple name). When the retreat was about to be completed, there was no water source on the ground, and everyone was worried about this. Suddenly, there were two birds on the ground, flying and dancing above it. Huaiyi (a Tang Dynasty monk) immediately ordered people to dig here, and after digging only a foot deep, the spring water gushed out, enough for the people in the temple to drink. Even in the flood season, it would not overflow, and even in the drought season, it would not be depleted. If the spring water overflowed or was depleted, it would be related to the good or bad fortune of the temple. Some people called it the 'spiritual spring'. In the second year of the Yongtai era (reign of Emperor Daizong of Tang), Huaiyi (a Tang Dynasty monk) passed away.
Tang Dynasty Zilin (a Tang Dynasty person)
His surname was Fan, and his family had lived for generations in Dafan Village, Ganfeng County, Yanzhou (present-day Yanzhou, Shandong). His father, Fan Jun (personal name), disliked the Three Jewels (Buddha, Dharma, Sangha), and would spit and curse when he saw them, and sometimes even beat them. Zilin's (personal name) nickname was Lin'er, and when he was a few years old, he would show respect when he saw monks, and began...
元初。東都廣愛寺慶修律師游岱宗。道由范氏。鄰一見之。拜求出家。問曰。父母許否。對曰。不令知之。知則遭棰撻矣。師先行某且至。律師行未五里。而鄰遽及之。遵洛染削。宛如宿契。十一年忽辭歸寧覲。其父則喪明。其母則逝。已三載矣。然鄰欲知母所在處。夜詣岳廟。敷具誦法華經。求見天齊王。王果召鄰問故。鄰曰。母王氏之亡已。經除服。敢問王今何所在。王顧簿吏對曰。王氏見繫獄受苦。鄰曰。何罪。王曰。坐生和尚時食雞卵。且取白傅頭瘡。鄰悲號委頓。懇王原恕。曰業非他力所能免。為師計者。可即往鄮山禮阿育王塔。鄰詰朝。遵途到寺。于舍利塔前。投籌膜拜。至四萬數。俄聞呼鄰聲。仰見母在雲氣中。曰謝汝之力。生忉利天。特來報汝。復至關輔。以講解得譽。肅宗時。選入內殿。善占敘。時輩靡及。詔賜紫方袍。充供奉。代宗永泰中。不空重譯諸經。鄰與館職之選。
唐玄宗
永嘉人也。蚤年依鄉里永定山寶壽寺之常靜師出家。稟具之後。遊學遍諸方。受法印于江陵詞朗禪師室中。復移錫紫金山。結宇以習智觀。且以淑群眾。先是其山多虎暴。自宗之來。暴遂絕。一日方擁徒說法。忽一老父趨進拜跪如禮。宗問為誰豈誤耶。何素未嘗交接。而見敬如此。其必有說焉。老父曰。
【現代漢語翻譯】 現代漢語譯本：元朝初期，東都廣愛寺的慶修律師遊歷泰山（岱宗）。路過范家時，鄰某第一次見到他，便跪拜請求出家。慶修律師問：『你父母允許嗎？』鄰某回答：『沒有告訴他們，如果知道肯定會遭到鞭打。』律師先行一步，說我隨後就到。律師走了不到五里路，鄰某就趕上了他，剃度出家，宛如前世的約定。十一年後，鄰某忽然告辭回家探親。得知父親已經雙目失明，母親也已去世三年。鄰某想要知道母親的去處，夜晚前往岳廟，擺設供品誦讀《法華經》，祈求見到天齊王。天齊王果然召見鄰某，問他緣由。鄰某說：『我的母親王氏已經去世，喪期已滿。敢問大王，她現在在哪裡？』天齊王回頭問管事的官吏，官吏回答說：『王氏現在被關在監獄裡受苦。』鄰某問：『她犯了什麼罪？』天齊王說：『因為她活著的時候，在和尚生病時吃了雞蛋，還用了白居易頭上生瘡的膿水。』鄰某悲痛地哭泣，懇求天齊王原諒。天齊王說：『業力不是其他力量可以免除的。為你母親著想，你可以立刻前往鄮山（今浙江寧波鄞縣東南）禮拜阿育王塔。』鄰某第二天一早，沿著道路到達寺廟，在舍利塔前，投擲竹籌膜拜，投了四萬多次。忽然聽到有人呼喚鄰某的聲音。抬頭看見母親在雲氣中，說：『感謝你的力量，我得以升到忉利天（佛教欲界六天之一）。特來告訴你。』鄰某後來又到關中、關輔一帶，因為講解佛經而獲得名譽。肅宗時期，被選入內殿。擅長占卜敘事，當時的人沒有能比得上他的。皇帝下詔賜給他紫色的方袍，讓他擔任供奉。代宗永泰年間，不空（Amoghavajra）重新翻譯各種佛經，鄰某被選入翻譯館任職。 唐玄宗 永嘉（今浙江溫州）人。早年依附在鄉里永定山寶壽寺的常靜法師處出家。受具足戒后，遊學各地，在江陵詞朗禪師處接受法印。後來移居紫金山，建造房屋來修習止觀，並且用佛法教化眾人。此前，紫金山經常有老虎傷人，自從玄宗到來后，老虎的暴行就停止了。一天，玄宗正在帶領弟子說法，忽然一位老者走上前來，恭敬地跪拜。玄宗問他是誰，是不是認錯了人，因為平時並沒有交往，為何如此尊敬。其中一定有什麼原因。老者說：
【English Translation】 English version: In the early Yuan Dynasty, the lawyer Qingxiu of Guang'ai Temple in Dongdu traveled to Mount Tai (Daizong). Passing by the Fan family, a neighbor, met him for the first time and knelt down to request ordination. Qingxiu asked, 'Do your parents allow it?' The neighbor replied, 'I haven't told them. If they knew, I would be beaten.' The lawyer went ahead, saying I would arrive later. The lawyer had not gone five miles when the neighbor caught up with him, had his head shaved, and became a monk, as if it were a predestined agreement. Eleven years later, the neighbor suddenly bid farewell to return home to visit his parents. He learned that his father had gone blind and his mother had passed away three years ago. The neighbor wanted to know where his mother was, so he went to the Yue Temple at night, set up offerings, and recited the Lotus Sutra, praying to see the Tianqi King. The Tianqi King summoned the neighbor and asked him the reason. The neighbor said, 'My mother, Wang, has passed away, and the mourning period is over. May I ask, Your Majesty, where is she now?' The Tianqi King turned to the official in charge, who replied, 'Wang is currently imprisoned and suffering.' The neighbor asked, 'What crime did she commit?' The Tianqi King said, 'Because when she was alive, she ate chicken eggs when the monk was sick and used pus from Bai Juyi's head sores.' The neighbor wept bitterly and begged the Tianqi King for forgiveness. The Tianqi King said, 'Karma cannot be avoided by other forces. For your mother's sake, you can immediately go to Mount Mao (now southeast of Yinxian, Ningbo, Zhejiang) to worship the Ashoka Pagoda.' The next morning, the neighbor followed the road to the temple and threw bamboo sticks in front of the stupa, prostrating and worshiping more than 40,000 times. Suddenly, he heard someone calling his name. Looking up, he saw his mother in the clouds, saying, 'Thanks to your efforts, I have been reborn in the Trayastrimsa Heaven (one of the six heavens in the desire realm of Buddhism). I have come to inform you.' Later, the neighbor went to Guanzhong and Guanfu, where he gained fame for explaining the Buddhist scriptures. During the Suzong era, he was selected to enter the inner palace. He was skilled in divination and narration, and no one at the time could compare to him. The emperor issued an edict granting him a purple robe and appointing him as a court chaplain. During the Yongtai period of the Daizong era, Amoghavajra re-translated various Buddhist scriptures, and the neighbor was selected to work in the translation bureau. Emperor Xuanzong of Tang A native of Yongjia (now Wenzhou, Zhejiang). In his early years, he became a monk under the tutelage of Master Changjing at Baoshou Temple on Yongding Mountain in his hometown. After receiving the full precepts, he traveled and studied in various places, receiving the Dharma seal from Chan Master Cilang in Jiangling. Later, he moved to Zijin Mountain, built a house to practice Samatha-Vipassana, and used the Dharma to teach the people. Before Xuanzong's arrival, tigers often attacked people on Zijin Mountain, but after his arrival, the tiger attacks stopped. One day, while Xuanzong was leading his disciples in teaching the Dharma, an old man suddenly came forward and knelt down respectfully. Xuanzong asked who he was, whether he had mistaken him for someone else, because he had never interacted with him before, so why was he so respectful. There must be a reason. The old man said:
予前生以罪業。墮身虎中。茍非禪師教化。則愈益啖噬物類。報地獄矣。茲幸獲遂天趣。寧不知所自而忘。忽其致謝哉。語訖隱去。大曆二年宗告滅。春秋八十六。
唐大川
漢州棲賢寺僧也。寺舊號靈異。先有深藏者。持律不謹。乃為神人擲于山下可七里。而僅傷足一趾。以警之。卒懲艾為善人。大曆初。北山倏變黃金色。巖石之文。皆如樓閣。有佛菩薩行道狀。川修四聖種法于其間。綿竹之人。莫不敬事。一旦出死於檀越像。檀越為治喪儀甚備。靈輿方舉。而雙鹿忽前引歸其寺。然亦不知其鹿何自至也。輿及門閾。寺額無故隕地。遠近驚歎。故其寺辟祠。以奉其像焉。
唐懷感
未詳姓氏鄉里。好學力行。四方仰以模範。獨疑諸經論。所謂唸佛之效不假宿昔。而即生安養。遂謁善導而問之。導曰。子傳教度人。若乃開講。為自信而後講。為復不自信而姑講。以肆欺邪。答曰。諸佛誠言不信不講。導曰。審如所見。則諸經論所謂唸佛往生。又豈魔說哉。於是入道場三七日。自以罪障深重。不睹靈瑞為恨。便欲絕粒畢命。導弗許。更令精進。三年後。果見金色玉毫。證唸佛三昧。述決疑論七卷。合掌面西而逝。
唐法詵
姓孫氏。母夢吞明珠而娠。及生。奇相異表。不類群兒。
【現代漢語翻譯】 現代漢語譯本：我前生因罪業深重，墮落為老虎。如果不是禪師的教化，我會更加肆無忌憚地吞噬其他生物，最終墮入地獄。如今有幸能夠轉生到天道，怎能不知恩圖報，忘記感謝呢？』說完就隱身不見了。大曆二年，宗告圓寂，享年八十六歲。
唐 大川
是漢州棲賢寺的僧人。這座寺廟原名靈異寺。先前有一位名叫深藏的僧人，持戒不嚴謹，於是被神人扔到山下大約七里遠的地方，僅僅傷了一根腳趾，以此來警示他。深藏最終悔改，成為一個善良的人。大曆初年，北山突然變成金黃色，巖石上的紋路，都像樓閣一樣，還有佛菩薩行道的景象。大川在其中修行四聖種法。綿竹的人們，沒有不敬重侍奉他的。有一天，大川在檀越（dānyuè，施主）象的家中去世。檀越為他準備了非常完備的喪葬儀式。靈柩剛要抬起，忽然有兩隻鹿在前面引路，將靈柩引回寺廟。然而也不知道這兩隻鹿是從哪裡來的。靈柩到達寺廟門檻時，寺廟的匾額無緣無故地掉落在地上。遠近的人們都感到驚歎。因此，人們在寺廟裡開闢祠堂，來供奉他的畫像。
唐 懷感
沒有詳細記載他的姓氏和籍貫。他好學力行，四方的人們都把他當作榜樣。但他唯獨懷疑各經論中所說的『唸佛的功效不需要很久，當下就能往生安養』的說法，於是去拜見善導（Shàndǎo）大師並向他請教。善導大師說：『您傳教度人，如果是開講經法，是自己確信之後才講，還是自己不確信而姑且講講，來肆意欺騙迷惑他人呢？』懷感回答說：『諸佛的誠實之言，如果不相信，我是不會講的。』善導大師說：『如果確實像您所見到的那樣，那麼各經論中所說的唸佛往生，又怎麼會是魔鬼的邪說呢？』於是懷感進入道場，進行了二十一天的精進修行。他因為自己罪障深重，沒有見到靈瑞而感到遺憾，便想要斷食而死。善導大師不允許，讓他更加精進。三年後，懷感果然見到了金色的玉毫（yù háo，佛像眉間白毫），證得了唸佛三昧（sānmèi，佛教用語，指心神安定，進入冥想狀態）。他撰寫了《決疑論》七卷，合掌面向西方圓寂。
唐 法詵
姓孫氏。他的母親夢見吞下一顆明珠而懷孕。等到他出生時，相貌奇特，與衆不同，不像一般的孩子。
【English Translation】 English version: 'Due to the sins of my previous life, I was reborn as a tiger. If not for the teachings of the Zen master, I would have devoured even more creatures and fallen into hell. Now, I am fortunate enough to be reborn in the heavens. How could I not know where this comes from and forget to express my gratitude?' After speaking, he disappeared. In the second year of the Dali era, Zong passed away at the age of eighty-six.
Tang Dachuan
He was a monk of Qixian Temple in Hanzhou. The temple was formerly named Lingyi Temple. There was once a monk named Shencang who did not strictly observe the precepts. As a result, he was thrown down the mountain by a divine being, about seven li away, and only injured one toe, as a warning. Shencang eventually repented and became a good person. In the early years of the Dali era, the North Mountain suddenly turned golden, and the patterns on the rocks resembled pavilions and towers, with images of Buddhas and Bodhisattvas walking the path. Dachuan practiced the Four Noble Truths there. The people of Mianzhu all respected and served him. One day, Dachuan passed away at the home of a patron (dānyuè, benefactor) named Xiang. The patron prepared a very elaborate funeral for him. Just as the hearse was about to be lifted, two deer suddenly appeared and led the way back to the temple. However, no one knew where these two deer came from. When the hearse reached the temple threshold, the temple plaque fell to the ground for no reason. People far and near were amazed. Therefore, people built a shrine in the temple to enshrine his image.
Tang Huaigan
His surname and hometown are unknown. He was diligent in learning and practice, and people in all directions looked up to him as a model. However, he doubted the statement in various sutras and treatises that 'the effect of reciting the Buddha's name does not require a long time, and one can be reborn in the Pure Land immediately.' Therefore, he visited Master Shandao (Shàndǎo) and asked him about it. Master Shandao said, 'When you preach and guide people, if you are lecturing on the scriptures, do you lecture after you are sure of it yourself, or do you lecture without being sure and just lecture to deceive and confuse others?' Huaigan replied, 'If I do not believe the truthful words of the Buddhas, I will not lecture.' Master Shandao said, 'If it is indeed as you see it, then how could the rebirth in the Pure Land through reciting the Buddha's name mentioned in various sutras and treatises be the heresy of demons?' Thereupon, Huaigan entered the monastery and practiced diligently for twenty-one days. He regretted not seeing any auspicious signs because of his deep sins, and wanted to starve himself to death. Master Shandao did not allow it and told him to be even more diligent. Three years later, Huaigan indeed saw the golden urna hair (yù háo, the white hair between the eyebrows of a Buddha statue), and attained the Samadhi (sānmèi, a Buddhist term referring to a state of mental tranquility and meditation) of reciting the Buddha's name. He wrote seven volumes of 'Resolving Doubts' and passed away with his palms together, facing west.
Tang Fashen
His surname was Sun. His mother dreamed of swallowing a bright pearl and became pregnant. When he was born, his appearance was extraordinary and different from ordinary children.
從師剃落。依年受具。而遺形治性。隱居自得。於是地恩貞大師。以華嚴經菩薩戒起信論付囑之。一夕夢。乘舟渡海。而山橫其前。已而所乘之舟。凌峰竟濟。而不為所礙。既寤。駭汗喜莫之勝。由是貫華偈義無所底滯。天寶六年。繢盧舍那像于蘇州常樂寺。大曆二年。眾請于常州龍興寺開闡。將升法座。忽有神光。如曳紅縷。漸大漸明。縈旋空中。久修行者先睹焉。十三年十一月七日。沙門惠覺。夢鉅塔三級陷地。繼而詵以疾卒。壽六十臘四十三。弟子太初正覺神秀嗣。墓則吳興晝公為碑。邗城肅公為頌。
唐齊翰
字等至。吳興沈氏子。高曾仕陳隋入國朝。三世隱德。翰素無適俗韻。天寶八載。八月五日。以制恩獲剃落。𨽻名永定寺。九載十月。躋五分壇。納俱形戒。遷𨽻開元。大曆中。轉𨽻虎丘。從二州道俗請也。翰專門相部義疏。尤通法華。化王蘇湖間。凡有大功德事。未嘗不迎以為主。十年入流水唸佛道場。于正定中。西方諸相頓現。蓋純誠所致此。遂以其年。終於虎丘。壽六十八。臘二十六。
唐法照
不知何許人。大曆二年。依止衡岳雲峰寺。修習罔怠。嘗于僧堂晨粥。睹缽內五彩雲氣驟起。而山寺影現其中。去寺東北五十里。有山。山下有澗。北去澗有石門。入石門。行可
【現代漢語翻譯】 現代漢語譯本 從師剃度出家，按照年齡受持具足戒。於是拋棄形骸，治理心性，隱居而自得其樂。這時，地恩貞大師將《華嚴經》、《菩薩戒》、《起信論》交付給他。一天晚上夢見，乘船渡海，但一座山橫在前方。不久，所乘的船竟然凌駕山峰而過，沒有受到任何阻礙。醒來后，又驚又喜，難以自勝。從此通曉《華嚴經》偈頌的意義，沒有任何阻礙。天寶六年，在蘇州常樂寺繪製盧舍那佛像。大曆二年，大眾在常州龍興寺請求他開講佛法。將要登上法座時，忽然出現一道神光，像拖著紅色的絲線，漸漸變大變亮，在空中盤旋。長久修行的僧人先看到了這一景象。大曆十三年十一月七日，沙門惠覺夢見巨大的塔三層陷入地下，緊接著詵因病去世，享年六十歲，僧臘四十三年。弟子太初、正覺、神秀繼承了他的事業。吳興晝公為他撰寫墓碑，邗城肅公為他撰寫頌詞。
唐齊翰（字等至） 是吳興沈氏的兒子。他的高祖、曾祖在陳、隋兩朝為官，進入唐朝後，三代人都隱居不仕。齊翰向來沒有迎合世俗的習氣。天寶八載八月五日，因朝廷的恩典而獲準剃度出家，隸屬於永定寺。九載十月，登上五分壇，受持具足戒。後轉隸開元寺。大曆年間，又轉隸虎丘寺，這是應二州道俗的請求。齊翰專門研究相部的義疏，尤其精通《法華經》。在吳地和蘇湖一帶弘揚佛法，凡是有大的功德之事，沒有不迎請他來主持的。十年，進入流水唸佛道場，在正定之中，西方極樂世界的種種景象頓時顯現，這大概是由於他純真誠懇所致。於是就在那一年，圓寂于虎丘寺，享年六十八歲，僧臘二十六年。
唐法照 不知道是哪裡人。大曆二年，依止衡岳雲峰寺，勤奮修習，從不懈怠。曾經在僧堂吃早粥時，看到缽內五彩雲氣驟然升起，山寺的景象顯現在其中。距離寺廟東北五十里，有一座山，山下有一條澗，從北面沿著澗走，有一個石門。進入石門，大約走
【English Translation】 English version He shaved his head under a master's guidance and received the complete precepts according to his age. Thereupon, he abandoned his physical form to cultivate his mind and found contentment in seclusion. At this time, Master Di'en Zhen entrusted him with the Avatamsaka Sutra (Flower Garland Sutra), the Bodhisattva Precepts, and the Awakening of Faith in the Mahayana. One night, he dreamed of crossing the sea in a boat, but a mountain blocked his path. Soon after, the boat he was on soared over the peak and crossed without hindrance. Upon awakening, he was both startled and overjoyed beyond measure. From then on, he understood the meaning of the Avatamsaka Sutra's verses without any impediment. In the sixth year of Tianbao (747 AD), he painted an image of Vairocana Buddha at Chang Le Temple in Suzhou. In the second year of Dali (767 AD), the community requested him to expound the Dharma at Long Xing Temple in Changzhou. As he was about to ascend the Dharma seat, a divine light suddenly appeared, like a red thread being drawn, gradually growing larger and brighter, swirling in the air. Those who had practiced for a long time saw this phenomenon first. On the seventh day of the eleventh month of the thirteenth year of Dali (778 AD), the shramana (monk) Huijue dreamed that a giant three-tiered pagoda sank into the ground. Subsequently, Shen passed away due to illness at the age of sixty, with forty-three years as a monk. His disciples Taichu, Zhengjue, and Shenxiu succeeded him. Duke Zhou of Wuxing wrote his epitaph, and Duke Su of Hancheng wrote his eulogy.
Tang Qi Han (Zi Dengzhi) He was the son of the Shen family of Wuxing. His great-grandfathers and grandfathers served as officials during the Chen and Sui dynasties, and after entering the Tang dynasty, three generations lived in seclusion. Qi Han had no inclination to conform to worldly customs. On the fifth day of the eighth month of the eighth year of Tianbao (749 AD), he was granted permission to shave his head and become a monk due to imperial grace, and was affiliated with Yongding Temple. In the tenth month of the ninth year, he ascended the five-part altar and received the complete precepts. Later, he was transferred to Kaiyuan Temple. During the Dali period, he was transferred to Tiger Hill Temple, at the request of the Daoist and lay communities of the two prefectures. Qi Han specialized in the commentaries of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), and was particularly proficient in the Lotus Sutra. He propagated the Dharma in the Wu and Suhu regions, and whenever there were major meritorious events, he was always invited to preside over them. In the tenth year, he entered the Flowing Water Buddha-Recitation (Nianfo) hermitage. In Samadhi (meditative absorption), various aspects of the Western Pure Land suddenly appeared, probably due to his pure sincerity. Therefore, in that year, he passed away at Tiger Hill Temple at the age of sixty-eight, with twenty-six years as a monk.
Tang Fazhao It is not known where he was from. In the second year of Dali (767 AD), he relied on Yunfeng Temple on Mount Heng, practicing diligently without懈怠. Once, during morning congee in the monks' hall, he saw five-colored clouds suddenly rising from his bowl, and the image of the mountain temple appeared within it. Fifty li (Chinese mile) northeast of the temple, there is a mountain, and at the foot of the mountain there is a stream. Going north along the stream, there is a stone gate. Entering the stone gate, walking about
五里。有寺金榜。署云大聖竹林寺。當是時。目了而心疑之。蓋以平生所未嘗造也。他日又現臺山諸寺于午缽雲氣中。其樓觀池榭。皆眾寶嚴飾。而無山林穢惡諸物。並現十方佛國清凈可愛。食畢乃滅。於是照問嘉延曇暉二師之嘗游五臺者。其言與所見尤合。四年遂起五會念佛道場于衡州湖東寺。六月二日。祥雲彌覆一寺。雲中樓閣影現。且有梵相數僧。身長丈許。執錫行道。阿彌陀佛。文殊普賢。一萬菩薩。其身高大咸在。自未至酉方滅。州人見者率感泣作禮。及晚照于道場外。遇一老人謂之曰。師先發愿往金色世界。奉覲大聖。今可去矣。照答曰。時危路險未可也。老人曰。但亟去無憚也。忽不見。八月十三日。結同志發衡岳。五年四月五日。抵五臺。已遙見白光數道于佛光寺之南矣。明日詣寺攬其境。則悉無異昔日缽中所現者。夜四鼓。又一光自北山來。正觸照身。照即入堂問眾。眾曰此大聖不思議光。常以感悟有緣者耳。照因具威儀。尋光由寺東北。行十五里。果得山澗石門等。而善財難陀二青衣年八九歲。立石門外。若預候照者。引照入門。向北行五里。過金門樓。入門則大聖竹林寺也。地純黃金。流渠華甫方二十里。兩廡週遭。一百二十院。比之缽中所睹者。差分明耳。而講堂之中。獅子座上。文殊處西
【現代漢語翻譯】 現代漢語譯本 五里之外，有一座名為金榜寺的寺廟，匾額上寫著『大聖竹林寺』。當時，我雖然親眼看見，心中卻感到疑惑，因為我平生從未到過此地。後來，又在午飯時分的缽盂雲氣中顯現出五臺山的眾多寺廟，那些樓閣池榭，都用各種珍寶裝飾，沒有山林中的污穢之物，並且還顯現出十方佛國的清凈可愛景象。飯後景象便消失了。於是我向曾經遊歷過五臺山的嘉延和曇暉兩位法師詢問，他們的描述與我所見到的景象非常吻合。四年後，我便在衡州湖東寺發起五會念佛道場。六月二日，祥雲覆蓋了整個寺廟，雲中顯現出樓閣的影子，還有幾位梵相的僧人，身高約一丈，手持錫杖行走。阿彌陀佛（Amitabha，西方極樂世界的教主），文殊菩薩（Manjusri，智慧的象徵），普賢菩薩（Samantabhadra，大行愿的象徵），以及一萬位菩薩，他們的身形都非常高大。從下午未時到酉時才消失。州里的人們看到后都感動得哭泣並作禮。到了晚上，我在道場外遇到一位老人，他對我說：『法師您先前發願前往金色世界，去拜見大聖，現在可以去了。』我回答說：『現在時局危險，道路險阻，還不能去。』老人說：『只要儘快去，不用害怕。』說完忽然不見了。八月十三日，我與志同道合的人從衡山出發。五年四月五日，到達五臺山。已經遠遠地看到幾道白光在佛光寺的南邊。第二天到寺廟遊覽，發現這裡的一切都與之前在缽盂中所顯現的景象沒有差別。夜裡四更時分，又有一道光從北山而來，正好照到我的身上。我便進入佛堂詢問眾人。眾人說：『這是大聖不可思議的光芒，常常用來感悟有緣之人。』於是我整理好威儀，沿著光芒尋找，從寺廟的東北方向走了十五里，果然找到了山澗石門等，還有善財（Sudhana，華嚴經中的求道者）和難陀（Nanda，佛陀的堂弟）兩位青衣童子，年齡八九歲，站在石門外，好像在等候我一樣，引領我入門。向北走了五里，經過金門樓，入門就是大聖竹林寺了。地面純粹是黃金，流淌的渠水和華麗的蓮花，方圓二十里。兩邊的廂房和周圍的院落，一共有一百二十個院子，比在缽盂中所看到的景象，更加清晰分明。而講堂之中，獅子座上，文殊菩薩坐在西邊。
【English Translation】 English version Five li away, there was a temple named Jinbang Temple, with a plaque that read 'Great Sage Bamboo Forest Temple'. At that time, although I saw it with my own eyes, I felt doubtful in my heart, because I had never been to this place in my life. Later, many temples of Mount Wutai appeared in the cloud atmosphere of the alms bowl at lunchtime. Those pavilions and ponds were decorated with various treasures, without the filth of the mountains and forests, and also showed the pure and lovely scenes of the ten directions of Buddha lands. After the meal, the scene disappeared. So I asked the two masters, Jiayan and Tanhui, who had traveled to Mount Wutai, and their descriptions were very consistent with what I had seen. Four years later, I initiated the Five Assemblies of Buddha Recitation Dharma Assembly at Hudong Temple in Hengzhou. On June 2nd, auspicious clouds covered the entire temple, and the shadows of pavilions appeared in the clouds, as well as several monks with Brahma appearances, about ten feet tall, walking with tin staffs. Amitabha (Amitabha, the leader of the Western Pure Land), Manjusri (Manjusri, the symbol of wisdom), Samantabhadra (Samantabhadra, the symbol of great vows), and ten thousand Bodhisattvas, their figures were very tall. They disappeared from late afternoon until the hour of you (5-7pm). The people in the state were moved to tears and bowed in worship after seeing it. In the evening, I met an old man outside the Dharma Assembly, who said to me: 'Master, you previously vowed to go to the golden world to pay homage to the Great Sage, now you can go.' I replied: 'The situation is dangerous now, and the road is dangerous, so I can't go yet.' The old man said: 'Just go as soon as possible, don't be afraid.' Suddenly he disappeared. On August 13th, I set off from Mount Heng with like-minded people. On April 5th of the fifth year, I arrived at Mount Wutai. I had already seen several white lights in the south of Foguang Temple from afar. The next day, I visited the temple and found that everything here was no different from the scene that had appeared in the alms bowl before. At the fourth watch of the night, another light came from the North Mountain and shone directly on my body. I went into the Buddha hall and asked the crowd. The crowd said: 'This is the incredible light of the Great Sage, often used to enlighten those who have affinity.' So I tidied up my dignity and followed the light, walking fifteen li from the northeast of the temple, and found mountain streams, stone gates, etc., and two blue-clad boys, Sudhana (Sudhana, a seeker in the Avatamsaka Sutra) and Nanda (Nanda, Buddha's cousin), aged eight or nine, standing outside the stone gate, as if waiting for me, leading me into the gate. Walking five li to the north, passing the Jinmen Tower, entering the gate is the Great Sage Bamboo Forest Temple. The ground is pure gold, and the flowing canals and gorgeous lotus flowers are twenty li in circumference. The side rooms and surrounding courtyards on both sides have a total of one hundred and twenty courtyards, which are clearer and more distinct than the scenes seen in the alms bowl. And in the lecture hall, on the lion throne, Manjusri Bodhisattva sits in the west.
。普賢處東。大菩薩眾。左右圍繞。說法之音歷歷可聽。照前作禮。問言。末劫凡夫。智淺障深。法海淵洪。雖欲修行。罔得其要。惟愿大聖指陳。使知所在。文殊報曰。諸修行門。無過唸佛。福慧二嚴。舉無遺者。我於過去劫中。以唸佛故。今獲一切種智。是以一切諸波羅蜜。乃至諸佛。從唸佛生。汝當勤念。無令休息。照又問其念云何。曰此世界西。有阿彌陀佛。彼佛願力不可思議。汝當繫念。令無間斷。命終之後。決定往生。說是語已。時二菩薩。舒金色手。為照摩頂而授記言。汝以唸佛功德力故。不久獲證無上正等菩提。若有善男女等。必欲疾成佛道者。但唸佛而已。於是二菩薩。各說伽陀以發明之。照則歡喜踴躍。疑網頓除。作禮以謝。合掌住側。文殊使之巡歷菩薩諸院。遍請教戒。及游七寶果園。其果才熟。大如碗許。取而食之。身意泰然。旋辭菩薩以出。隨青衣至於門外。遂失所在。而徘徊佇眺。倍增悲感。十三日復偕五十餘僧。于金剛窟。循無著遺蹟。禮二十五佛名。而照獨見地瑩琉璃。宮殿嚴凈。文殊普賢萬菩薩眾佛陀波利等。坐立儼然。其餘僧則無所見也。是夜三鼓。又見五鐙于所止華嚴寺西樓上。照默祝曰。愿分百鐙。尋如其數。曰愿千鐙亦然。且其比列之整。非世所能擬。乃復獨詣金剛窟見
【現代漢語翻譯】 現代漢語譯本：普賢菩薩在東方，眾多大菩薩眾圍繞在他左右，說法的聲音清晰可聞。照禪師向前作禮，問道：『末法時代的凡夫，智慧淺薄，業障深重。佛法如大海般深廣，雖然想要修行，卻不得要領。唯愿大聖慈悲指點，使我們知道修行的方向。』 文殊菩薩回答說：『一切修行法門中，沒有比唸佛更好的了。唸佛能同時修積福德和智慧，沒有任何遺漏。我在過去劫中，因爲念佛的緣故，如今獲得了證悟一切種智。因此，一切諸波羅蜜（到達彼岸的方法），乃至諸佛，都是從唸佛而生。你應當勤奮唸佛，不要停止。』 照禪師又問：『要如何唸佛呢？』文殊菩薩說：『這個世界的西方，有阿彌陀佛（Amitabha Buddha）。阿彌陀佛的願力不可思議。你應當一心繫念阿彌陀佛，不要間斷。命終之後，必定往生西方極樂世界。』 說完這些話后，文殊菩薩和普賢菩薩伸出金色的手，為照禪師摩頂並授記說：『你因爲念佛的功德力，不久將證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。如果有善男子、善女人等，想要快速成就佛道，只要唸佛就可以了。』 於是，兩位菩薩各自說了偈頌來闡明唸佛的功德。照禪師歡喜踴躍，心中的疑惑頓時消除，作禮感謝，合掌站在一旁。文殊菩薩讓他巡遊各菩薩的院落，普遍請求教誨，並遊覽七寶果園。園中的果實剛成熟，大如碗口。取來食用，身心舒暢。隨後向菩薩們告辭離開，跟隨青衣童子到了門外，就失去了他的蹤影。照禪師徘徊觀望，更加悲傷感嘆。 十三天後，照禪師再次與五十多位僧人，在金剛窟（Vajra Cave）沿著無著菩薩（Asanga）的遺蹟，禮拜二十五佛名。只有照禪師看到地面瑩澈如琉璃，宮殿莊嚴清凈，文殊菩薩、普賢菩薩和萬菩薩眾，以及佛陀波利（Buddhapali）等，坐立端正。其餘僧人則什麼也看不到。 這天晚上三更時分，照禪師又在所住的華嚴寺西樓上，看到五盞燈。照禪師默默祝願說：『希望分出一百盞燈，尋找燈的數量。』又祝願說：『希望分出一百盞燈也是這樣。』而且燈的排列整齊，不是世間所能比擬的。於是再次獨自前往金剛窟觀看。
【English Translation】 English version: In the east was Samantabhadra (Universal Virtue) surrounded on the left and right by a great assembly of Bodhisattvas. The sound of their Dharma teachings was clearly audible. Zhao Chan Master prostrated himself and asked, 'In the final age, ordinary people have shallow wisdom and deep karmic obstacles. The ocean of Dharma is vast and profound. Although they wish to cultivate, they cannot grasp the essentials. I beseech the Great Sage to point the way, so that we may know where to begin.' Manjushri (Gentle Glory) replied, 'Among all the practices, none surpasses mindfulness of the Buddha. It cultivates both merit and wisdom, leaving nothing out. In past kalpas (aeons), I attained all-knowing wisdom because of mindfulness of the Buddha. Therefore, all the Paramitas (perfections), and even all the Buddhas, arise from mindfulness of the Buddha. You should diligently practice mindfulness of the Buddha, without ceasing.' Zhao Chan Master then asked, 'How should one practice mindfulness of the Buddha?' Manjushri said, 'To the west of this world is Amitabha Buddha (Infinite Light Buddha). The power of Amitabha Buddha's vows is inconceivable. You should focus your mind on Amitabha Buddha, without interruption. After the end of this life, you will surely be reborn in the Western Pure Land.' After saying these words, Manjushri and Samantabhadra extended their golden hands, touched Zhao Chan Master's head, and bestowed a prophecy, saying, 'Because of the power of your merit from mindfulness of the Buddha, you will soon attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If there are good men and women who wish to quickly attain Buddhahood, they only need to practice mindfulness of the Buddha.' Then, the two Bodhisattvas each spoke a gatha (verse) to elucidate the merit of mindfulness of the Buddha. Zhao Chan Master rejoiced and leaped for joy, his doubts were immediately dispelled. He prostrated himself in gratitude and stood to the side with his palms together. Manjushri instructed him to tour the various Bodhisattva's courtyards, universally seeking teachings, and to visit the Seven Treasure Fruit Garden. The fruits in the garden were just ripe, as large as bowls. He took one and ate it, and his body and mind felt at ease. Afterwards, he bid farewell to the Bodhisattvas and left, following the attendant in green robes to the outside of the gate, where he lost sight of him. Zhao Chan Master lingered and gazed around, feeling even more sorrowful and lamenting. Thirteen days later, Zhao Chan Master, together with more than fifty monks, followed the traces of Asanga (Without Attachment) in the Vajra Cave (Diamond Cave), and paid homage to the names of the Twenty-Five Buddhas. Only Zhao Chan Master saw the ground as clear as crystal, the palaces were solemn and pure, Manjushri, Samantabhadra, and the assembly of ten thousand Bodhisattvas, as well as Buddhapali (Protected by Buddha), were sitting and standing upright. The other monks saw nothing. That night, at the third watch, Zhao Chan Master again saw five lamps on the west tower of the Huayan Temple (Flower Garland Temple) where he was staying. Zhao Chan Master silently prayed, 'I wish to divide a hundred lamps, seeking the number of lamps.' He also prayed, 'I wish to divide a thousand lamps in the same way.' Moreover, the arrangement of the lamps was so orderly that it could not be compared to anything in the world. Then, he went alone to the Vajra Cave to see.
大聖。而佛陀波利引入聖寺。語具覺救傳。十二月照于寺之念。佛道場。絕粒要期誓生凈土。七日之夜方唱佛次。有梵僧造道場。謂照曰。汝盍亦流通所見境界乎。照不應。明日申時。則有梵僧之老者。見曰。靈異之事。宜普示眾生。使發菩提心可也。照曰。非敢閟也。第恐俗情騰謗耳。其僧曰。大聖之居此山。謗議紛紜。尚莫之止。況汝所見境界耶。然性善性惡均為菩提。而涂毒鼓緣自應不謬。六年正月。華嚴寺僧崇暉明謙等三十餘人。立石記于金剛窟般若院地。當是時忽聞鐘聲雅亮。節解分明。眾尤驚異。以為照所開示斷不虛矣。后照又建竹林寺一區以自表顯。十二年九月十三日。照𢹂弟子純一惟秀歸政智遠。沙彌惟英。優婆塞張希陵等八人。登東臺。先睹白光數四。異云叆叇。云開而紅色。文殊乘青毛獅子。於五色通身光內。微雪飄灑。圓光遍映山谷。詳載絳州兵椽王士詹記。
唐道義
浙東三衢人。開元初。至臺山掛錫清涼寺。居鬻院。充典座職。日負薪樵。不堪勞苦。而每織竹鞋。貿有力者代之。時披納衣出遊。偶東北行可五里所。遇一老僧于楞伽山下。氣貌古樸。而神情澹雅。有童子隨後。其實于義未嘗識也。忽呼名童子覺一。使邀義就寺啜茶。乃相與入寺。遍閱諸院。見大閣三重。上下九
【現代漢語翻譯】 現代漢語譯本： 大聖（指文殊菩薩）。佛陀波利（僧人名）引入照公進入聖寺。照公用具覺救傳（一種說法）表達自己的想法。十二月，照公在寺中唸誦，在佛道場絕食，立誓往生凈土。第七天晚上，照公開始唱誦佛經。此時，有位梵僧來到道場，對照公說：『你何不也流通你所見的境界呢？』照公沒有迴應。第二天下午，一位年老的梵僧來見照公，說：『靈異之事，應該廣泛地向眾生展示，使他們發起菩提心。』照公說：『並非我不敢公開，只是恐怕世俗之人會妄加誹謗。』那位僧人說：『大聖（指文殊菩薩）居住在這座山中，誹謗和議論紛紛，尚且無法阻止，更何況是你所見的境界呢？然而，性善和性惡都可作為菩提的因，而涂毒鼓（比喻能使聞者皆得利益的佛法）的因緣自然不會有錯。』六年正月，華嚴寺的僧人崇暉、明謙等三十餘人，在金剛窟般若院的土地上立石碑記錄此事。當時，忽然聽到鐘聲洪亮清雅，節奏分明，眾人更加驚異，認為照公所開示的絕非虛妄。後來，照公又建造了竹林寺一區，以彰顯自己的修行。十二年九月十三日，照公帶領弟子純一、惟秀，以及歸政智遠、沙彌惟英、優婆塞張希陵等八人，登上東臺。他們先是看到白光數次，接著出現奇異的雲彩，雲彩散開后呈現紅色。文殊菩薩乘坐青毛獅子，在五色光芒中顯現，微雪飄灑，圓光遍照山谷。詳細記載於絳州兵椽王士詹的記錄中。
唐道義（人名）
是浙東三衢人。開元初年，他來到五臺山，在清涼寺掛錫，住在鬻院，擔任典座的職務。他每天負責背柴，不堪勞苦，於是就編織竹鞋，賣給有錢人來代替自己。當時，他穿著破舊的僧衣外出遊歷，偶然向東北方向走了大約五里路，在楞伽山下遇到一位老僧，氣度相貌古樸，神情淡泊高雅，有童子跟隨在他身後。實際上，道義從未認識這位老僧。老僧忽然叫童子的名字覺一，讓他邀請道義到寺中喝茶。於是他們一起進入寺廟，遍覽各個院落，看到一座大閣樓有三重，上下共九
【English Translation】 English version: The Great Sage (referring to Manjushri Bodhisattva). Bhuddhapali (a monk's name) led Zhao Gong into the sacred temple. Zhao Gong expressed his thoughts using the Ju Jue Jiu Zhuan (a saying). In December, Zhao Gong recited in the temple and fasted in the Buddha's field, vowing to be reborn in the Pure Land. On the seventh night, Zhao Gong began chanting Buddhist scriptures. At this time, a Brahmin monk came to the field and said to Zhao Gong, 'Why don't you also circulate the realm you have seen?' Zhao Gong did not respond. The next afternoon, an old Brahmin monk came to see Zhao Gong and said, 'Spiritual and extraordinary things should be widely shown to all beings so that they can arouse Bodhicitta.' Zhao Gong said, 'It's not that I dare not make it public, but I'm afraid that worldly people will make slanderous remarks.' The monk said, 'The Great Sage (referring to Manjushri Bodhisattva) lives in this mountain, and slander and discussions are rampant, and it is still impossible to stop them, let alone the realm you have seen? However, good nature and evil nature can both be the cause of Bodhi, and the cause of the poisoned drum (a metaphor for the Buddha's teachings that can benefit all who hear it) will naturally not be wrong.' In the first month of the sixth year, more than 30 monks from Huayan Temple, including Chonghui and Mingqian, erected a stone tablet on the land of the Prajna Courtyard of the Vajra Cave to record this matter. At that time, suddenly heard the bell ringing loudly and clearly, the rhythm was clear, and everyone was even more surprised, thinking that what Zhao Gong revealed was by no means false. Later, Zhao Gong built a bamboo forest temple area to show his practice. On September 13th of the twelfth year, Zhao Gong led his disciples Chunyi, Weixiu, and Guizheng Zhiyuan, novice monk Weiying, Upasaka Zhang Xiling and other eight people, ascended the East Platform. They first saw white light several times, and then strange clouds appeared. After the clouds dispersed, they turned red. Manjushri Bodhisattva rode a blue-haired lion and appeared in the five-colored light, with light snow falling, and the round light shone throughout the valley. Detailed records are in the records of Wang Shizhan, the military clerk of Jiangzhou.
Tang Daoyi (person's name)
Was a native of Sanqu, eastern Zhejiang. In the early years of the Kaiyuan period, he came to Mount Wutai, hung his tin staff at Qingliang Temple, lived in Yuyuan, and served as the Dianzuo. He was responsible for carrying firewood every day, which was unbearable, so he weaved bamboo shoes and sold them to wealthy people to replace him. At that time, he traveled out wearing tattered monk robes, and accidentally walked about five miles northeast, and met an old monk at the foot of Lengjia Mountain, with an ancient and simple demeanor, and a calm and elegant expression, with a boy following behind him. In fact, Daoyi had never met this old monk. The old monk suddenly called the boy's name Jueyi and asked him to invite Daoyi to the temple for tea. So they entered the temple together and visited the courtyards, seeing a large pavilion with three floors, nine in total
間。皆黃金色。輝耀奪目。既而老僧謂義曰。山寒難住。可蚤還也。義唯諾辭出。僅百許步。回顧其地。莽然皆山林也。大曆初。義上疏言狀。詔即其地置金閣寺。以十節度助貲費。西域沙門純陀為都料。蓋造寺成。仍詔賜不空三藏焉。
唐三刀師
廬陵曹氏子。伯連也。貌剛毅而心柔善。恒持金剛經。其經卷。每以竹筒盛而佩之。自誓畢生不娶。時天下方以安史之亂。所至不寧。而江南尤甚。大曆七年。十一月廣州呂大夫叛。州刺史劉寧。被洪州會府路嗣恭牒徴兵三千人。收番禺。於是伯連在選中。既呈閱。又差充行營小將。伯連患之。遂亡命。府即牒諸處要害捕逐。尋獲于州之洋口。械送州處分。州命斬于朱木橋。三斬刀刃皆不入。寧怪而問其故。答曰。素怯懦。使從軍。或恐剉衄威武。所以逃也。然而三斬不入者不自知。果何說也。其無乃金剛經之力歟。問經今安在。答曰。被獲時。已失墜于數百步之外。寧遽令求而得之。則竹筒之上有刀痕三。寧嘆異聽為僧。世號三刀師。𨽻名郡之龍興寺云。
唐智鐙
不知何許人。剃落𨽻業荊州天崇寺。素學毗尼。尤日以金剛般若經自課。貞元中。遇疾死。七日復甦曰。初見人。衣冠若王者。擁吏卒坐堂上。鐙至降階揖貌敬甚。延之堂上。相賓主
【現代漢語翻譯】 現代漢語譯本： 之間，全是金黃色的，光輝耀眼。不久，老僧對義說：『山裡寒冷難以居住，你可以早點回去了。』義答應著告辭出來，走了大約一百多步，回頭看那地方，只見茫茫一片都是山林。大曆初年，義上書詳細陳述此事，皇帝下詔就在那地方設定金閣寺，由十個節度使資助費用，西域沙門純陀（Śūnyatā，空性）擔任都料，建造寺廟完成。皇帝又下詔賜給不空三藏（Amoghavajra）居住。
廬陵曹氏的兒子，名叫伯連。相貌剛毅而內心溫柔善良，經常誦持《金剛經》。他的經卷，每次都用竹筒裝著並佩戴在身上，發誓終身不娶。當時天下正值安史之亂，所到之處都不安寧，而江南尤其嚴重。大曆七年十一月，廣州呂大夫叛亂，州刺史劉寧被洪州會府路嗣恭用公文徵調士兵三千人，去收復番禺。於是伯連在被選中的人之中。經過呈報閱兵，又被差遣充當行營小將。伯連對此感到憂慮，於是逃亡。府里立刻用公文通知各處要害地方進行抓捕。不久在州的洋口抓獲，用刑具押送到州里處理。州里下令在朱木橋斬首。砍了三刀，刀刃都沒有砍進去。劉寧感到奇怪，問他原因。伯連回答說：『我一向膽小懦弱，如果讓我去從軍，恐怕會挫傷軍隊的威武，所以才逃跑。然而三刀砍不進去，我自己也不知道是什麼原因，到底該怎麼說呢？大概是《金剛經》的力量吧。』劉寧問他經書現在在哪裡。伯連回答說：『被抓獲的時候，已經遺失在幾百步之外了。』劉寧立刻命令人去尋找，找到了經書，只見竹筒上面有三道刀痕。劉寧感嘆驚異，聽任伯連出家為僧，世人稱他為三刀師，隸屬於郡里的龍興寺。
不知道是什麼地方的人，剃髮出家，隸屬於荊州天崇寺。平時學習戒律，尤其每天以《金剛般若經》作為自己的功課。貞元中年間，生病去世。七天後又甦醒過來說：『起初看見一個人，穿著打扮像王者一樣，帶著官吏士兵坐在堂上。智鐙（Zhì Dèng）走到后，走下臺階作揖，態度非常恭敬，那人邀請我到堂上，像對待賓客一樣對待我。』
【English Translation】 English version: Everything in between was golden, radiating dazzling light. Soon after, the old monk said to Yi: 'The mountain is cold and difficult to live in; you should return early.' Yi agreed and took his leave. After walking about a hundred steps, he looked back at the place, only to see a vast expanse of mountains and forests. In the early years of the Dali era (766-779 CE), Yi submitted a memorial detailing the matter. The emperor decreed that the Jingge Monastery be established on that site, with ten regional military commissioners (節度使, jié dù shǐ) contributing to the expenses. The Śramaṇa (沙門, shāmén) Śūnyatā (純陀) from the Western Regions was appointed as the chief supervisor (都料, dū liào). After the monastery was built, the emperor further decreed that Amoghavajra (不空三藏) reside there.
Bo Lian, son of the Cao family of Luling, had a stern appearance but a gentle and kind heart. He constantly carried the Vajra Sūtra (金剛經, Jīngāng Jīng). He always kept his sūtra scroll in a bamboo tube, which he wore. He vowed never to marry in his lifetime. At that time, the empire was in the midst of the An Lushan Rebellion (安史之亂, Ān Shǐ zhī luàn), and unrest prevailed everywhere, especially in Jiangnan. In the eleventh month of the seventh year of the Dali era (772 CE), Prefect Lü of Guangzhou rebelled. The prefectural governor of Guangzhou, Liu Ning, was ordered by Lu Sigong of the Hongzhou military headquarters to conscript three thousand soldiers to recover Panyu. Thus, Bo Lian was among those selected. After being presented for inspection, he was also assigned to be a junior officer in the field army. Bo Lian was troubled by this and fled. The headquarters immediately issued orders to key locations to capture him. He was soon apprehended at Yangkou in the prefecture and escorted to the prefecture for disposition. The prefecture ordered him to be beheaded at Zhu Mu Bridge. After three strikes, the blade did not penetrate. Liu Ning was surprised and asked the reason. Bo Lian replied, 'I have always been timid and cowardly. If I were to join the army, I fear I would dampen the military's might, so I fled. However, I do not know why the three strikes did not penetrate. What can I say? Perhaps it is the power of the Vajra Sūtra.' Liu Ning asked where the sūtra was now. Bo Lian replied, 'When I was captured, it was lost several hundred steps away.' Liu Ning immediately ordered someone to search for it and found it. There were three knife marks on the bamboo tube. Liu Ning sighed in amazement and allowed Bo Lian to become a monk. He was known as the 'Three-Knife Monk' (三刀師, Sān Dāo Shī) and was affiliated with the Longxing Monastery in the prefecture.
Zhi Deng, whose origins are unknown, was tonsured and affiliated with the Tianchong Monastery in Jingzhou. He diligently studied the Vinaya (毗尼, Píní, monastic discipline) and especially devoted himself daily to the Diamond Prajna Sutra (金剛般若經, Jīngāng Bōrě Jīng) as his personal practice. In the Zhenyuan era (785-805 CE), he fell ill and died. After seven days, he revived and said, 'At first, I saw a person dressed like a king, sitting in the hall with officials and soldiers. When Zhi Deng arrived, he descended the steps and bowed respectfully. The person invited me into the hall and treated me as a guest.'
。坐定因曰。以和尚有誦經功德故。特與延壽十年。宜復進修以斷輪轉。鐙問僧中以薏苡仁。為食后藥石。是否。王曰。此于律無之。鐙曰。律有正非正開遮之條如何。王曰。後人所加。非佛意也。鐙竟不知所終。
唐普明
不知何許人。素業禪定。尤能舉唱宗乘。以啟寤群類。大曆初。受請居胙縣之河上蘭若。學者蟻慕。檀越之以財施者。日盈門。右僕射義成軍。滑州節度使賈耽。久惑鉛汞之術。視沙門不加敬。及見明。則下階避席再拜。將迎如禮。因以州之龍興寺延之。其道法之盛。為一時冠。貞元壬申。閏十二月十日。奄然坐滅。火化收舍利。起塔其寺。后。十年趙宋受周禪。西討劉旻。時滑人柴清者。號材勇。使覘師晝伏夜行。以避巡邏。而常若明以導其前者。卒達國境。賴無他。則亦明之靈蹟歟。蓋清于鄉里每拜其像。固然爾。
唐自覺
博陵望都人也。幼從開元寺沙門知欽出家。至德二年。以試經獲度。即受具戒。複習經律論于靈壽縣之禪法寺。研玩九年。皆臻閟奧。大曆元年九月。徙居平山縣之重林山寺。清溪白石。誠得隱遁之勝。袒肩跣足以游。掇蔬拾橡以食。虎狼交跡勿恤也。二年五月。節度使張君。以旱暵造山。謁覺禱雨。隨禱輒沾足。張君由是事之勤恪。鼓鑄大悲千
【現代漢語翻譯】 現代漢語譯本：他坐定后（閻羅王）說道：『因為和尚您有誦經的功德，特地給您延壽十年，應該繼續精進修行以斷絕輪迴。』閻羅王問僧人，用薏苡仁作為飯後藥用是否可以。閻羅王說：『這個在戒律中沒有。』僧人說：『戒律中有正、非正、開、遮的條文，這是怎麼回事？』閻羅王說：『這是後人新增的，不是佛的意思。』最終，閻羅王也不知道去了哪裡。
唐朝的普明禪師
不知道是哪裡人，平時修習禪定，尤其擅長弘揚佛法，以啓發大眾。大曆初年，應邀住在胙縣的河上蘭若（寺廟名）。前來學習的人很多，信徒用財物佈施的，每天都擠滿了門。右僕射義成軍，滑州節度使賈耽，長期沉迷於鉛汞之術（煉丹術），對沙門（和尚）不尊敬。等到見到普明禪師，就走下臺階，避開座位，再三拜見，迎接和送別都按照禮節。因此用州的龍興寺來供養他。他的道法非常興盛，成為一時之冠。貞元壬申年閏十二月十日，安詳地坐化圓寂。火化后收取捨利，在寺中建塔供奉。後來，十年後趙宋（趙匡胤）接受了周朝的禪讓，向西討伐劉旻。當時滑州人柴清，號稱材勇，派偵察兵白天隱藏，夜晚行動，以躲避巡邏。經常好像有普明禪師在前面引導他一樣，最終到達國境。幸虧沒有其他意外，這大概也是普明禪師的靈蹟吧。大概是柴清在鄉里經常拜他的畫像，本來就是這樣。
唐朝的自覺禪師
是博陵望都人。小時候跟隨開元寺的沙門知欽出家。至德二年，通過試經獲得了度牒，隨即受了具足戒。又在靈壽縣的禪法寺學習經律論，研究了九年，都達到了精深奧妙的境界。大曆元年九月，搬到平山縣的重林山寺居住。清澈的溪水，潔白的石頭，確實是隱居的好地方。袒露肩膀，赤著腳行走，採摘蔬菜，拾取橡子來吃，即使有老虎和狼的足跡交錯也不在意。
【English Translation】 English version: After he (King Yama) was seated, he said, 'Because you, venerable monk, have the merit of reciting scriptures, I specially grant you ten more years of life. You should continue to diligently cultivate to sever the cycle of rebirth.' King Yama asked the monk whether it was permissible to use Job's tears as a medicinal supplement after meals. King Yama said, 'This is not found in the precepts.' The monk said, 'How about the precepts regarding what is proper, improper, allowed, and forbidden?' King Yama said, 'These were added by later people and are not the Buddha's intention.' In the end, King Yama disappeared without anyone knowing where he went.
Tang Dynasty's Puming Chan Master
It is unknown where he was from. He usually practiced Chan meditation and was especially good at promoting the Dharma to enlighten the masses. In the early years of the Dali era, he was invited to reside at the Heshang Lanruo (temple name) in Zuo County. Many people came to study, and the doors were filled daily with offerings of wealth from devotees. Yi Chengjun, the Right Vice Minister, and Jia Dan, the Jiedushi (military governor) of Huazhou, were long addicted to the art of alchemy and did not respect the Shamen (monks). When they met Chan Master Puming, they descended the steps, avoided their seats, and bowed repeatedly, welcoming and seeing him off with proper etiquette. Therefore, they used the Longxing Temple in the state to support him. His Dharma was very prosperous, becoming the most prominent of his time. In the intercalary twelfth month of the year Renshen in the Zhenyuan era, he passed away peacefully in a seated posture. After cremation, his relics were collected, and a pagoda was built in the temple to enshrine them. Later, ten years later, Zhao Song (Zhao Kuangyin) accepted the abdication of the Zhou Dynasty and launched a western expedition against Liu Min. At that time, Chai Qing, a man from Huazhou, known as Caiyong, sent scouts to hide during the day and travel at night to avoid patrols. It was as if Chan Master Puming was always guiding him in front, and they finally reached the national border. Fortunately, there were no other accidents. This was probably also a miraculous manifestation of Chan Master Puming. It was probably because Chai Qing often worshiped his portrait in his hometown, and it was naturally so.
Tang Dynasty's Zijue Chan Master
He was from Wangdu, Boling. As a child, he became a monk under the Shamen Zhiqin of Kaiyuan Temple. In the second year of the Zhide era, he obtained ordination through the scripture examination and immediately received the full precepts. He also studied the Sutras, Vinaya, and Shastras at the Chanfa Temple in Lingshou County, studying for nine years, and reached profound and subtle realms. In the ninth month of the first year of the Dali era, he moved to Chonglin Mountain Temple in Pingshan County. The clear streams and white stones were indeed a good place for seclusion. He bared his shoulders and walked barefoot, picking vegetables and gathering acorns to eat, not caring even if there were traces of tigers and wolves.
手眼觀音像四十九尺。蓋以表平生所發四十九愿也。始結小庵其旁以館。工傭徒𨽻。后遂拓之以成大寺。正今所謂大悲者。覺嘗夜稱佛號。至三鼓。恍見金色光明三道燭地。而彌陀佛觀音勢至立空中。佛獨伸臂摩覺頂。且呼覺名字曰。汝當利物守志無悛。貞元十一年二月之望。又聞神人報曰。師必於今歲入滅。其年六月十三日。果卒于大悲寺。十三年四月十八日。遷神龕葬于寺南。五季顯德初。詔泉府治其象以資國用。方熾炭從事而工遽踣。至今像猶胸頂穿穴。宋受禪。詔完備如初。
唐天竺僧。史亡其名。始韋皋武子生三日。其家飯僧于堂上。姆抱皋遍求祝願。有天竺僧。獨謂其父。善視之。異日必能樹功西陲。進位北闕。韋氏門戶。賴之以興起焉。其父因問故。曰兒前身諸葛武侯也。武侯佐昭烈承漢統。而蜀民德之。感念之至。而識乘之生遂君家。則君家之福。宜與此兒相似也。且武侯既有施於蜀。則今之來者將享其報。蓋吾佛所謂業緣者是已。其父心以為然。后皋用張鎰薦知隴州。及李楚琳殺鎰。皋即帥鳳翔朱泚誅之。易名奉義以旌焉。加皋禮部尚書。興元初。徴為左金吾衛將軍。貞元中。尹成都南蠻吐蕃入𡨥。屢立戰功。封南康郡王。進位大尉。卒貴顯于蜀。則僧之言。果信弗誣。
唐無著
【現代漢語翻譯】 現代漢語譯本 手眼觀音像高四十九尺，這是爲了表明他平生所發的四十九個大愿。最初，他在旁邊結了一個小庵作為住所，供工匠和僕役居住。後來，逐漸擴建成了大寺，也就是現在所說的大悲寺。覺和尚曾經在夜晚唸誦佛號，直到三更時分，忽然看見三道金色的光明照亮地面，阿彌陀佛（Amitabha，西方極樂世界的教主）、觀音（Avalokunshvara，慈悲的菩薩）和大勢至（Mahāsthāmaprāpta，智慧之光普照一切的菩薩）站在空中。阿彌陀佛單獨伸出手臂摩著覺和尚的頭頂，並且呼喚覺和尚的名字說：『你應當利益眾生，堅守志向不要改變。』貞元十一年二月十五日，覺和尚又聽到神人告知說：『您必定在今年圓寂。』那年六月十三日，覺和尚果然在大悲寺圓寂。十三年四月十八日，人們將他的神龕遷葬在寺廟南面。五代時期後周顯德初年，朝廷下詔泉州的官府治理觀音像，以充當國家的費用。當用旺盛的炭火進行工作時，工匠突然倒地。直到現在，觀音像的胸部和頭頂仍然有穿孔的痕跡。宋朝接受禪讓后，下詔將觀音像修繕完好如初。 唐朝天竺（India）來的僧人，史書沒有記載他的名字。當初，韋皋（Wei Gao，唐朝將領）的兒子出生三天時，韋家在堂上設宴款待僧人。奶媽抱著韋皋到處請求僧人祝願。有一位天竺僧人，唯獨對韋皋的父親說：『好好照看這個孩子，將來必定能夠在西部邊疆建立功勛，晉陞到朝廷高位。韋氏家族的興旺，就靠他了。』韋皋的父親因此詢問原因，天竺僧人說：『這個孩子的前身是諸葛武侯（Zhuge Wuhou，即諸葛亮）。諸葛武侯輔佐昭烈皇帝（昭烈皇帝，即劉備）繼承漢朝的統治，蜀地的百姓都感念他的恩德，感念之情非常深厚，因此他的神識轉生到你家。那麼你家的福氣，應該與諸葛武侯相似。而且諸葛武侯既然對蜀地有恩惠，那麼現在轉生來的人將享受他的回報。這大概就是我們佛教所說的業緣。』韋皋的父親心裡認為他說得對。後來，韋皋被張鎰（Zhang Yi，唐朝官員）推薦擔任隴州刺史。等到李楚琳（Li Chulin，唐朝將領）殺害張鎰后，韋皋立即率領鳳翔的軍隊誅殺了朱泚（Zhu Ci，唐朝叛將）。改名為奉義，以此來表彰他的功績。朝廷加封韋皋為禮部尚書。興元初年，朝廷徵召他擔任左金吾衛將軍。貞元年間，韋皋擔任成都尹，南蠻（Southern Barbarians）和吐蕃（Tubo，古代藏族政權）入侵，韋皋屢次建立戰功，被封為南康郡王，晉升爲大尉。最終在蜀地顯貴而去世。那麼那位天竺僧人的話，果然真實不虛。 唐朝無著（Asanga）
【English Translation】 English version The Guanyin (Avalokunshvara) statue with a thousand hands and eyes is forty-nine chi (a unit of length) tall. This is to represent the forty-nine vows he made in his lifetime. Initially, he built a small hermitage next to it as a residence for the artisans and servants. Later, it was gradually expanded into a large temple, which is now known as the Great Compassion Temple (Dabei Temple). Monk Jue (Jue, a monk's name) used to chant the Buddha's name at night until the third watch, when he suddenly saw three golden rays of light illuminating the ground, and Amitabha (Amitabha, the lord of the Western Pure Land), Guanyin (Avalokunshvara, the Bodhisattva of compassion), and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva whose wisdom light shines everywhere) stood in the air. Amitabha alone stretched out his arm and stroked the top of Monk Jue's head, and called out Monk Jue's name, saying, 'You should benefit sentient beings and uphold your aspirations without changing.' On the fifteenth day of the second month of the eleventh year of the Zhenyuan era, Monk Jue also heard a divine person tell him, 'You will surely pass away this year.' On the thirteenth day of the sixth month of that year, Monk Jue indeed passed away at the Great Compassion Temple. On the eighteenth day of the fourth month of the thirteenth year, people moved his shrine and buried it south of the temple. In the early years of the Xiande era of the Later Zhou dynasty during the Five Dynasties period, the court issued an edict to the government of Quanzhou to repair the Guanyin statue to serve the country's needs. When working with vigorous charcoal fire, the craftsman suddenly fell to the ground. Until now, there are still holes in the chest and top of the Guanyin statue. After the Song dynasty accepted the abdication, an edict was issued to repair the Guanyin statue to its original state. A monk from Tianzhu (India) during the Tang dynasty, whose name was not recorded in history. Initially, three days after Wei Gao's (Wei Gao, a general of the Tang dynasty) son was born, the Wei family held a banquet in the hall to entertain monks. The nanny carried Wei Gao around, asking the monks to offer blessings. A monk from Tianzhu said only to Wei Gao's father, 'Take good care of this child, and in the future he will surely establish meritorious service in the western frontier and be promoted to a high position in the court. The prosperity of the Wei family will depend on him.' Wei Gao's father therefore asked the reason, and the monk from Tianzhu said, 'This child's previous life was Zhuge Wuhou (Zhuge Wuhou, i.e., Zhuge Liang). Zhuge Wuhou assisted Emperor Zhaolie (Emperor Zhaolie, i.e., Liu Bei) in inheriting the rule of the Han dynasty, and the people of Shu all remembered his kindness, and their gratitude was very deep, so his spirit was reborn into your family. Then your family's fortune should be similar to that of Zhuge Wuhou. Moreover, since Zhuge Wuhou had kindness to Shu, then the one who is reborn now will enjoy his reward. This is probably what our Buddhism calls karmic affinity.' Wei Gao's father thought he was right. Later, Wei Gao was recommended by Zhang Yi (Zhang Yi, an official of the Tang dynasty) to serve as the prefect of Longzhou. When Li Chulin (Li Chulin, a general of the Tang dynasty) killed Zhang Yi, Wei Gao immediately led the army of Fengxiang to kill Zhu Ci (Zhu Ci, a rebel general of the Tang dynasty). He changed his name to Fengyi to commend his achievements. The court conferred on Wei Gao the title of Minister of Rites. In the early years of the Xingyuan era, the court summoned him to serve as General of the Left Jinwu Guard. During the Zhenyuan era, Wei Gao served as the governor of Chengdu, and the Southern Barbarians (Southern Barbarians) and Tubo (Tubo, an ancient Tibetan regime) invaded, and Wei Gao repeatedly established military merits, and was granted the title of Prince of Nankang and promoted to Grand Commandant. He eventually died in Shu with great honor. Then the words of that monk from Tianzhu were indeed true and not false. Asanga (Asanga) of the Tang Dynasty
永嘉人也。少稟志操。自出家受具。即習大乘無少怠。遊方抵京師雲華寺。依澄觀法師。研究華嚴。通暢法界之指。凡諸經論。莫不弘闡。大曆二年。討勝五臺。駐錫華嚴寺。時五月。方坐夏堂中。啜茶次。見老僧貌陋甚。袒據北床。問曰。子從南方來。所持數珠。借一觀。著遽授之。轉盻間失老僧所在。著心以為異。唸曰。昔有睹石臼木杵於此。而終獲入聖寺者。我其庶幾哉。間登般若經樓眺望。適吉祥鳥。翔舞虛空中。羽毛茜絢。鼓翼趨東北去。明日白光兩道穿戶入。朗照寺內。久之而滅。同房法等。祝曰。若果菩薩垂意者。當再發。果發如初。因獨往金剛窟致禮。倦而假寐。石上三聞叱牛飲水聲。寤睹一翁。形服殊古樸。著起執其手。問何從來。曰山外求糧來。曰居何地。曰臺山。翁問著。師何為在此。曰久聞金剛窟。故隨喜來耳。曰師欲困睡耶。請就所止啜茶。遂相持東北行。距精舍。翁扣門。呼均提者三。一童子應聲出。年可十四五。發齊眉。短褐才及脛。翁授之纼使先牽牛以入。因直升堂坐揖。著坐其傍。童子進茶畢。又進酥酪。味雋永。咽之神府澄爽。而棟宇床座器用。皆金玉遲象玳瑁物。其華靡瑰瑋。概非人間世也。翁問著所營治。曰大小二乘染指而已。曰然則初出家心將何求。曰務求大乘。曰
【現代漢語翻譯】 現代漢語譯本 永嘉人也（永嘉，地名）。年少時就很有志向和操守。自從出家受了具足戒后，就學習大乘佛法，沒有絲毫懈怠。四處遊歷，到達京師的雲華寺。依止澄觀法師（澄觀，人名），研究《華嚴經》，通達法界的精髓。各種經論，沒有不弘揚闡述的。大曆二年（大曆，年號），前往五臺山尋勝，住在華嚴寺。當時是五月，正在禪堂里坐禪，喝茶的時候，看見一個老和尚，相貌醜陋，光著膀子靠在北邊的床上。老和尚問：『你從南方來，拿著的念珠，借我看看。』 慧著（慧著，人名）立刻把念珠遞給他。轉眼間，老和尚就不見了。慧著心裡覺得奇怪，心想：『以前有人在這裡看見石臼和木杵，最終得以進入聖寺。我大概也差不多吧。』 偶爾登上般若經樓眺望，恰好有吉祥鳥，在天空中飛舞，羽毛色彩鮮豔，拍打著翅膀向東北方向飛去。第二天，兩道白光穿過窗戶進入，照亮了寺廟內部，很久才消失。同住的法等（法等，人名）祝願說：『如果真是菩薩顯靈，應該再次出現。』 果然又出現了，和之前一樣。於是獨自前往金剛窟致禮。疲倦了就睡著了。在石頭上三次聽到叱牛飲水的聲音。醒來后看見一個老翁，穿著打扮非常古樸。慧著起身拉著他的手，問他從哪裡來。老翁說：『從山外找糧食來。』 慧著問：『住在哪裡？』 老翁說：『臺山。』 老翁問慧著：『法師在這裡做什麼？』 慧著說：『久聞金剛窟，所以來隨喜。』 老翁說：『法師想睡覺嗎？請到我住的地方喝茶。』 於是兩人一起向東北方向走去。距離精舍不遠的地方，老翁敲門，喊了三聲均提（均提，人名）。一個童子應聲而出，年齡大約十四五歲，頭髮齊眉，穿著粗布短衣，才到小腿。老翁把韁繩遞給他，讓他先牽牛進去。然後直接登上廳堂，作揖。慧著坐在他旁邊。童子端上茶，又端上酥酪，味道醇厚悠長。喝下去後，感覺神清氣爽。而房屋、床座、器物，都是金玉、犀象、玳瑁等材質。那華麗精美的程度，完全不是人間的東西。老翁問慧著所修習的法門。慧著說：『大小乘佛法都略有涉獵。』 老翁問：『那麼當初出家，心裡想要追求什麼呢？』 慧著說：『務求大乘佛法。』 English version Yongjia (Yongjia, place name) person. He had great aspirations and integrity from a young age. Since he left home and received the full precepts, he studied Mahayana Buddhism without the slightest懈怠 (xiè dài, negligence). He traveled around and arrived at Yunhua Temple in the capital. He relied on Dharma Master Chengguan (Chengguan, person's name) to study the Avatamsaka Sutra, and he thoroughly understood the essence of the Dharma Realm. He propagated and elucidated all kinds of sutras and treatises. In the second year of Dali (Dali, era name), he went to Mount Wutai to seek victory and stayed at Huayan Temple. It was May at that time, and while he was sitting in the meditation hall, drinking tea, he saw an old monk with an ugly appearance, bare-chested and leaning against the bed in the north. The old monk asked: 'You come from the south, can I borrow the rosary you are holding to take a look?' Huizhe (Huizhe, person's name) immediately handed him the rosary. In the blink of an eye, the old monk disappeared. Huizhe felt strange in his heart and thought: 'In the past, someone saw a stone mortar and a wooden pestle here, and eventually was able to enter the holy temple. I am probably the same.' Occasionally, he climbed the Prajna Sutra building to look out, and it happened that there was an auspicious bird flying in the sky, its feathers brightly colored, flapping its wings and flying towards the northeast. The next day, two beams of white light entered through the window, illuminating the inside of the temple, and disappeared after a long time. Fa Deng (Fa Deng, person's name), who lived with him, prayed: 'If it is really a manifestation of the Bodhisattva, it should appear again.' Sure enough, it appeared again, just like before. So he went to the Vajra Cave alone to pay his respects. He fell asleep due to fatigue. He heard the sound of a cow being scolded and drinking water three times on the stone. When he woke up, he saw an old man, dressed in a very simple and ancient style. Huizhe got up and took his hand, asking him where he came from. The old man said: 'I came from outside the mountain to find food.' Huizhe asked: 'Where do you live?' The old man said: 'Mount Tai.' The old man asked Huizhe: 'What is the Dharma Master doing here?' Huizhe said: 'I have long heard of the Vajra Cave, so I came to rejoice.' The old man said: 'Does the Dharma Master want to sleep? Please come to my place for tea.' So the two of them walked together towards the northeast. Not far from the 精舍 (jīng shè, 精舍), the old man knocked on the door and called Junti (Junti, person's name) three times. A boy responded and came out, about fourteen or fifteen years old, with hair that reached his eyebrows, wearing a coarse cloth short coat that only reached his shins. The old man handed him the rein and asked him to lead the cow in first. Then he went straight up to the hall and bowed. Huizhe sat next to him. The boy brought tea and then brought ghee, the taste of which was mellow and long-lasting. After drinking it, he felt refreshed. And the houses, beds, utensils, etc., were all made of gold, jade, rhinoceros, elephant, tortoiseshell and other materials. The splendor and magnificence of it was completely unlike anything in the human world. The old man asked Huizhe what Dharma he was practicing. Huizhe said: 'I have dabbled in both Mahayana and Hinayana Buddhism.' The old man asked: 'Then what did you want to pursue in your heart when you first left home?' Huizhe said: 'I am determined to seek Mahayana Buddhism.'
【English Translation】 Yongjia (Yongjia, place name) person. He had great aspirations and integrity from a young age. Since he left home and received the full precepts, he studied Mahayana Buddhism without the slightest negligence. He traveled around and arrived at Yunhua Temple in the capital. He relied on Dharma Master Chengguan (Chengguan, person's name) to study the Avatamsaka Sutra, and he thoroughly understood the essence of the Dharma Realm. He propagated and elucidated all kinds of sutras and treatises. In the second year of Dali (Dali, era name), he went to Mount Wutai to seek victory and stayed at Huayan Temple. It was May at that time, and while he was sitting in the meditation hall, drinking tea, he saw an old monk with an ugly appearance, bare-chested and leaning against the bed in the north. The old monk asked: 'You come from the south, can I borrow the rosary you are holding to take a look?' Huizhe (Huizhe, person's name) immediately handed him the rosary. In the blink of an eye, the old monk disappeared. Huizhe felt strange in his heart and thought: 'In the past, someone saw a stone mortar and a wooden pestle here, and eventually was able to enter the holy temple. I am probably the same.' Occasionally, he climbed the Prajna Sutra building to look out, and it happened that there was an auspicious bird flying in the sky, its feathers brightly colored, flapping its wings and flying towards the northeast. The next day, two beams of white light entered through the window, illuminating the inside of the temple, and disappeared after a long time. Fa Deng (Fa Deng, person's name), who lived with him, prayed: 'If it is really a manifestation of the Bodhisattva, it should appear again.' Sure enough, it appeared again, just like before. So he went to the Vajra Cave alone to pay his respects. He fell asleep due to fatigue. He heard the sound of a cow being scolded and drinking water three times on the stone. When he woke up, he saw an old man, dressed in a very simple and ancient style. Huizhe got up and took his hand, asking him where he came from. The old man said: 'I came from outside the mountain to find food.' Huizhe asked: 'Where do you live?' The old man said: 'Mount Tai.' The old man asked Huizhe: 'What is the Dharma Master doing here?' Huizhe said: 'I have long heard of the Vajra Cave, so I came to rejoice.' The old man said: 'Does the Dharma Master want to sleep? Please come to my place for tea.' So the two of them walked together towards the northeast. Not far from the 精舍 (jīng shè, 精舍), the old man knocked on the door and called Junti (Junti, person's name) three times. A boy responded and came out, about fourteen or fifteen years old, with hair that reached his eyebrows, wearing a coarse cloth short coat that only reached his shins. The old man handed him the rein and asked him to lead the cow in first. Then he went straight up to the hall and bowed. Huizhe sat next to him. The boy brought tea and then brought ghee, the taste of which was mellow and long-lasting. After drinking it, he felt refreshed. And the houses, beds, utensils, etc., were all made of gold, jade, rhinoceros, elephant, tortoiseshell and other materials. The splendor and magnificence of it was completely unlike anything in the human world. The old man asked Huizhe what Dharma he was practicing. Huizhe said: 'I have dabbled in both Mahayana and Hinayana Buddhism.' The old man asked: 'Then what did you want to pursue in your heart when you first left home?' Huizhe said: 'I am determined to seek Mahayana Buddhism.'
但從初心所求即得。且問齒臘。曰三十一矣。曰師純淑如此。自今至三十八。則福根德芽。茂殖于茲地矣。遽起謝著曰。吾老倦欲偃息。師可去。著請留一宿。曰師有二伴待歸。可留邪。且師執情未盡。故欲留耳。著答以為執情在學佛者所當盡。而伴亦安敢顧戀乎。曰持三衣否。曰受戒來持之。曰又道執情當盡。竟起揮手別。著方趨出。翁曰。聽吾一偈。即唱曰。一念凈心是菩提。勝造恒沙七寶塔。寶塔究竟碎為塵。一念凈心成正覺。呼均提送著。且拊著背再。著偕童子。至金剛窟前。問童子曰。此寺何名。童子曰。師以為此窟何名。著曰名金剛。曰金剛下有二字。師能憶否。曰無乃為般若字乎。童子莞然曰。此正般若寺也。復唱曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是真寶。無染無垢是真常。忽然俱滅。回望向遇翁處。則白雲荏苒。而涌出地尋丈許。成五彩霓。有菩薩乘獅子其上。而諸菩薩圍繞四散。頃之白雲起東方漸蔽沒。無復見時。則汾州菩提寺主修政等六僧。亦詣窟禮敬。而適與著會。著問其所得。云但聞山石振吼如霹靂聲而已。著因為陳述上事。六僧悵惋。尤知罪障所累云。著隱居山中終其身。元和中。門人文一追狀其事。行於世。
唐法照
長慶間。每見於陜府閭閻中。口剌剌。
【現代漢語翻譯】 現代漢語譯本： 但從最初發心所求就能得到。又問他的年齡。回答說三十一歲了。說：『法師如此純潔善良，從現在到三十八歲，福德的根苗，必定會在這塊土地上茂盛生長。』隨即起身告辭說：『我年老疲倦想要休息，法師可以離開了。』（慧著）請求（法照）留宿一晚。回答說：『法師還有兩位同伴等待回去，可以留下嗎？而且法師執著的情感還沒有放下，所以想要留下吧。』慧著回答說，執著的情感是學佛的人應當斷除的，而同伴又怎麼敢顧戀呢？』（法照）問：『持有三衣嗎？』回答說：『受戒以來一直持有。』（法照）說：『又說執著的情感應當斷除。』最終起身揮手告別。慧著正要出去，老翁說：『聽我說一偈。』隨即唱道：『一念清凈心是菩提，勝過建造恒河沙數的七寶塔。寶塔最終會碎為塵土，一念清凈心成就正覺。』叫均提送慧著，並且拍著慧著的背再三叮囑。慧著和童子，到了金剛窟前。問童子說：『這座寺廟叫什麼名字？』童子說：『法師認為這座石窟叫什麼名字？』慧著說叫金剛窟。說：『金剛下面還有兩個字，法師能記得嗎？』（慧著）說：『莫非是般若二字嗎？』童子笑著說：『這裡正是般若寺。』又唱道：『面上無嗔是供養，口裡無嗔吐妙香，心裡無嗔是真寶，無染無垢是真常。』忽然一同消失。回頭望向遇到老翁的地方，只見白雲緩緩升起，從地上涌出幾丈高，形成五彩霓虹，有菩薩乘坐獅子在上面，而諸位菩薩圍繞四散。不久白雲從東方升起漸漸遮蔽消失，再也看不見了。這時汾州菩提寺的住持修政等六位僧人，也到石窟禮拜，恰好與慧著相遇。慧著問他們得到了什麼。他們說只聽到山石震動吼叫像霹靂的聲音而已。慧著因此為他們陳述了上面的事情。六位僧人悵然惋惜，尤其覺得自己罪業深重。慧著隱居山中直到去世。元和年間，弟子文一追述這件事，流傳於世。
唐 法照 (Tang Fazhao)
長慶年間，經常在陜府的民間看到他，口中唸唸有詞。 English version: But one obtains what one seeks from the initial aspiration. Then (Fazhao) asked his age. (Huizhe) replied that he was thirty-one. (Fazhao) said, 'Master is so pure and virtuous, from now until thirty-eight, the roots of blessings and sprouts of virtue will surely flourish in this land.' Immediately, (Huizhe) rose to take his leave, saying, 'I am old and weary and wish to rest, Master may leave.' (Huizhe) requested (Fazhao) to stay for a night. (Fazhao) replied, 'Master has two companions waiting to return, can (I) stay? Moreover, Master's clinging emotions have not yet been relinquished, so (I) wish to stay.' Huizhe replied, thinking that clinging emotions are what those who study Buddhism should relinquish, and how dare companions be attached and reluctant to leave? (Fazhao) asked, 'Do you hold the three robes?' (Huizhe) replied, 'I have held them since receiving the precepts.' (Fazhao) said, 'You also said that clinging emotions should be relinquished.' Finally, (Fazhao) rose and waved goodbye. As Huizhe was about to leave, the old man said, 'Listen to my verse.' Immediately, he chanted: 'A single thought of pure mind is Bodhi, surpassing the construction of countless seven-jeweled pagodas like the sands of the Ganges. The jeweled pagodas will ultimately crumble into dust, a single thought of pure mind achieves perfect enlightenment.' He called Junti to escort Huizhe, and patted Huizhe's back repeatedly. Huizhe, together with the boy, arrived before the Vajra Cave. He asked the boy, 'What is the name of this temple?' The boy said, 'What does Master think the name of this cave is?' Huizhe said it is called Vajra Cave. (The boy) said, 'There are two more characters below Vajra, can Master remember them?' (Huizhe) said, 'Could they be the characters for Prajna (wisdom)?' The boy smiled and said, 'This is precisely Prajna Temple.' He chanted again: 'A face without anger is an offering, a mouth without anger emits wondrous fragrance, a heart without anger is a true treasure, without defilement and without impurity is true constancy.' Suddenly, they both vanished. Looking back towards the place where he met the old man, only white clouds were slowly rising, emerging from the ground to a height of several feet, forming a five-colored rainbow, with a Bodhisattva riding a lion on top, and various Bodhisattvas surrounding and scattering. Soon, white clouds rose from the east, gradually obscuring and disappearing, never to be seen again. At this time, the abbot Xiuzheng and six other monks from the Bodhi Temple in Fenzhou also came to the cave to pay their respects, and happened to meet Huizhe. Huizhe asked them what they had gained. They said they only heard the mountain rocks shaking and roaring like thunder. Huizhe therefore recounted the above events to them. The six monks were saddened and regretful, especially feeling burdened by their karmic obstacles. Huizhe lived in seclusion in the mountains until his death. During the Yuanhe era, his disciple Wenyi recounted this event, which was circulated in the world.
Tang Fazhao (Tang Dynasty monk Fazhao)
During the Changqing era, he was often seen among the common people in Shaan Prefecture, chanting incessantly.
【English Translation】 But from the initial aspiration, what is sought is obtained. Then (Fazhao) asked about his age. He replied, 'Thirty-one.' (Fazhao) said, 'Master is so pure and virtuous, from now until thirty-eight, the roots of blessings and sprouts of virtue will flourish in this land.' He immediately rose to take his leave, saying, 'I am old and weary and wish to rest, Master may leave.' (Huizhe) requested to stay for a night. (Fazhao) replied, 'Master has two companions waiting to return, can (I) stay? Moreover, Master's clinging emotions have not yet been exhausted, so (I) wish to stay.' Huizhe replied, thinking that clinging emotions are what those who study Buddhism should exhaust, and how dare companions be attached and reluctant to leave? (Fazhao) asked, 'Do you hold the three robes?' He replied, 'I have held them since receiving the precepts.' (Fazhao) said, 'You also said that clinging emotions should be exhausted.' Finally, (Fazhao) rose and waved goodbye. As Huizhe was about to leave, the old man said, 'Listen to my verse.' Immediately, he chanted: 'A single thought of pure mind is Bodhi, surpassing the construction of countless seven-jeweled pagodas like the sands of the Ganges. The jeweled pagodas will ultimately crumble into dust, a single thought of pure mind achieves perfect enlightenment.' He called Junti to escort Huizhe, and patted Huizhe's back repeatedly. Huizhe, together with the boy, arrived before the Vajra Cave. He asked the boy, 'What is the name of this temple?' The boy said, 'What does Master think the name of this cave is?' Huizhe said it is called Vajra Cave. (The boy) said, 'There are two more characters below Vajra, can Master remember them?' He said, 'Could they be the characters for Prajna (wisdom)?' The boy smiled and said, 'This is precisely Prajna Temple.' He chanted again: 'A face without anger is an offering, a mouth without anger emits wondrous fragrance, a heart without anger is a true treasure, without defilement and without impurity is true constancy.' Suddenly, they both vanished. Looking back towards the place where he met the old man, only white clouds were slowly rising, emerging from the ground to a height of several feet, forming a five-colored rainbow, with a Bodhisattva riding a lion on top, and various Bodhisattvas surrounding and scattering. Soon, white clouds rose from the east, gradually obscuring and disappearing, never to be seen again. At this time, the abbot Xiuzheng and six other monks from the Bodhi Temple in Fenzhou also came to the cave to pay their respects, and happened to meet Huizhe. Huizhe asked them what they had gained. They said they only heard the mountain rocks shaking and roaring like thunder. Huizhe therefore recounted the above events to them. The six monks were saddened and regretful, especially feeling burdened by their karmic obstacles. Huizhe lived in seclusion in the mountains until his death. During the Yuanhe era, his disciple Wenyi recounted this event, which was circulated in the world.
Tang Fazhao (Tang Dynasty monk Fazhao)
During the Changqing era, he was often seen among the common people in Shaan Prefecture, chanting incessantly.
若有所持誦。曰金剛般若經也。一日避雨逆旅過中矣。度不可以分衛。因遣童子。買彘肩於市。熟烹薄切。鋪胡餅上。卷食之。須臾皆盡。傍若無人。見者怒詬。以為非法。少年甚欲歐之。至夜照入室閉戶。持誦如常時。頃之光明達屋壁。香氣充塞庭宇。而或者相率羅拜於前以謝罪。照終趺坐不為動。
唐守素
性高介。與人游不變窮達。居京兆大興善寺。歷歲月。未嘗出戶。誦法華經滿三萬七千部。感貉子夜則馴擾聽經。烏鵲午則就掌取食。寺庭有青桐四株。蓋素所手植者。夏月清蔭扶疏。尤可愛。元和中。士大夫之尋涼避俗者多。於此寺桐忽發汗。如墨潘滴瀝。飄灑著衣服。不可浣濯。游者患之。素祝之曰。我培擁汝。而汝如此。我且伐汝矣。汗遂不發。則素之志。誠易量耶。
唐會宗
姓蔡氏。荊州人。少𨽻公安寺出家剃落。長慶初。忽染瘵疾。工施藥石。莫足療。中痞外瘦。雖衣食不自勝。因發願。畢世誦金剛般若經。以祈生善趣。至五十過。夜夢有人使開口者。既開口。為出發喉中千餘莖。又夢吐螾長寸許。僅閱月遂愈。
唐鑒空
姓齊氏。吳郡人。始名君房。世儒者。讀書通大意。不務記憶。而著述中時病尤困。家貧。干謁吳楚諸侯。無所遇。得錢才盈貫。則疾作
【現代漢語翻譯】 現代漢語譯本： 有人經常誦讀佛經，他所持誦的是《金剛般若經》。有一天，他爲了躲雨來到一家旅店，這時已經過了中午，無法再去乞食。於是他派童子到市場買來豬肩肉，煮熟后切成薄片，鋪在胡餅上捲起來吃，一會兒就吃完了，旁若無人。看見的人憤怒地責罵他，認為他這樣做不合佛法。有個年輕人很想打他。到了晚上，他關上門窗，在房間里照常誦經。不久，光明照亮了整個屋子，香氣充滿了庭院。那些責罵他的人紛紛跪拜在他面前謝罪。照禪師始終端坐不動。 唐朝的守素禪師，品性高潔耿直，與人交往不因對方的貧窮或顯達而改變。他住在京兆大興善寺，多年不出寺門。誦讀《法華經》滿了三萬七千部。感動得貉子晚上馴順地來聽經，烏鴉喜鵲中午飛到他手掌上取食。寺院庭院裡有四棵青桐樹，是守素禪師親手栽種的。夏天樹蔭清涼茂盛，特別可愛。元和年間，許多士大夫來這裡尋找涼爽，躲避世俗的喧囂。寺里的桐樹忽然開始流汗，像墨汁一樣滴落，飄灑在衣服上，無法洗掉。遊玩的人為此感到苦惱。守素禪師對桐樹說：『我栽培你，你卻這樣對我，我將要砍掉你！』桐樹便不再流汗。由此可見，守素禪師的志向，難道是容易估量的嗎？ 唐朝的會宗禪師，姓蔡，是荊州人。年輕時在公安寺出家。長慶初年，忽然得了癆病，醫生用盡藥物，也無法治好。他身體內部虛弱，外表消瘦，即使穿衣吃飯都感到吃力。於是他發願，終生誦讀《金剛般若經》，以祈求來世能夠投生到好的去處。到了五十多歲時，他夢見有人讓他張開嘴巴。他張開嘴后，那人為他拔出了喉嚨里一千多根刺。他又夢見吐出了長約一寸的蚯蚓。僅僅過了一個月，他的病就好了。 唐朝的鑒空禪師，姓齊，是吳郡人。最初名叫君房，世代都是讀書人。他讀書通曉大意，不刻意記憶，但寫作時常常感到困難。他家境貧寒，拜訪吳楚一帶的諸侯，都沒有得到賞識。得到一點錢，剛夠一貫，疾病就發作了。
【English Translation】 English version: Someone often recited scriptures, and what he recited was the 'Vajra Prajna Sutra' (Diamond Sutra, a Mahayana Buddhist text emphasizing emptiness and wisdom). One day, he sought shelter from the rain at an inn, and it was already past noon, making it impossible to go out for alms. So he sent a boy to the market to buy a pig's shoulder, which he cooked, thinly sliced, and rolled up in sesame flatbread to eat. He finished it all in a short while, as if no one else was around. Those who saw him were angry and scolded him, thinking that what he was doing was against the Dharma (Buddhist teachings). A young man even wanted to hit him. At night, he closed the doors and windows and recited the scriptures in his room as usual. Soon, light illuminated the entire room, and fragrance filled the courtyard. Those who had scolded him knelt before him to apologize. Zen Master Zhao (照) remained seated in meditation, unmoved. Zen Master Shou Su (守素) of the Tang Dynasty was of noble and upright character, and his relationships with people did not change based on their poverty or wealth. He lived in Daxingshan Temple (大興善寺) in Jingzhao (京兆) and did not leave the temple for many years. He recited the 'Lotus Sutra' (法華經) thirty-seven thousand times. He moved the raccoon dogs to listen to the sutra obediently at night, and crows and magpies flew to his palm to take food at noon. There were four green parasol trees in the temple courtyard, which Zen Master Shou Su had planted himself. In the summer, the shade was cool and lush, making them especially lovely. During the Yuanhe (元和) era, many scholars and officials came here to seek coolness and escape the secular world. Suddenly, the parasol trees in the temple began to sweat, dripping like ink, staining clothes and making them impossible to wash. The visitors were troubled by this. Zen Master Shou Su said to the parasol trees, 'I cultivated you, but you treat me like this. I will cut you down!' The trees then stopped sweating. From this, can Zen Master Shou Su's aspirations be easily measured? Zen Master Huizong (會宗) of the Tang Dynasty, whose surname was Cai (蔡), was from Jingzhou (荊州). He became a monk at Angong Temple (公安寺) when he was young. In the early years of the Changqing (長慶) era, he suddenly contracted tuberculosis, and doctors exhausted all medicines without being able to cure him. He was weak internally and emaciated externally, and even dressing and eating were difficult for him. So he vowed to recite the 'Vajra Prajna Sutra' (金剛般若經) for the rest of his life, in order to pray for rebirth in a good realm. When he was over fifty years old, he dreamed that someone told him to open his mouth. After he opened his mouth, the person pulled out more than a thousand thorns from his throat. He also dreamed of spitting out earthworms about an inch long. After only a month, he recovered from his illness. Zen Master Jiankong (鑒空) of the Tang Dynasty, whose surname was Qi (齊), was from Wujun (吳郡). His original name was Junfang (君房), and his family had been scholars for generations. He understood the general meaning of books and did not focus on memorization, but he often found writing difficult. His family was poor, and he visited the lords of Wu (吳) and Chu (楚), but he was not appreciated. He had just enough money for one string of coins when his illness recurred.
。盡費以醫藥。然後愈。元和初。游錢唐。屬歲大侵。念丐午餐于天竺寺。至孤山寺西。則餓困不能進。坐湖堤上。雪涕長喟。俄有梵僧笑其傍曰。法師秀才。旅遊趣向亦足未。於是空聞其呼之異也。而疑之。姑應之曰。足矣。且師呼法師。謂誰歟。梵僧曰。子曾不憶誦法華經于洛京之同德寺乎。空曰。吾生年已四十五矣。足跡未嘗一印洛京地。又何知夫同德寺哉。曰子方且為飢火所燒。宜不能知也。遽探囊出一棗如拳許。曰此吾國所產。上智食之。能了知三際。下智則僅了前生。空掬水咽之。遂枕石而寢。寤則洞憶同德講經事。如昨日。即問曰。震和尚安在。曰攀緣未斷。再生蜀中為僧。今則斷矣。曰神上人安在。曰宿願力故。揚化無佛法地。曰悟法師安在。曰渠嘗于香山石佛像前發願。以為茍不證無上菩提者。當爲武士。以紓國難。今聞已仕為大將軍矣。梵僧因復語空曰。當時儔侶並我與子凡五人。就中獲解脫者。惟我耳。其三人雖未出生死。而猶以進修。不致下劣。獨子以廣說異端于獅子座上。疑悟學者。使于空理。妄起分別。且怠於律己。或缺戒珠。果報宜然。無足恨者。空遽拜曰。和尚慈悲。幸垂哀救。梵僧探囊出一鏡。背面瑩徹。曰夫世間貴賤之分。人生修短之期。若佛法之盛衰興替。覽此可知也。空一
覽謝曰。謹佩誨飭。梵僧仍納鏡囊中而去。行十許步。竟失所往。空是夕投師落髮于靈隱寺。受具參方。行益孤峻。大和元年。客洛陽龍門天竺寺。為河東柳理說其事。空偶曰。我壽至七十七。臘三十二。持缽乞食。余有九年。死後則佛法其衰乎。理詰之。默不加答。乃索筆題經藏北垣曰。興一沙衰洹河沙。兔而罝犬而拏。牛虎相交角與牙。寶檀終不滅其花。后不知所終。
唐定光
出家𨽻成都福感寺。即俗所謂大石寺也。而阿育王舍利塔在焉。始塔在寺西南。天寶之季。章仇兼瓊來為長史。至劍門。見一人長丈餘。持戟遮馬曰。我福感寺護塔神也。聞公捧檄視郡事。故此奉迎。然有小事。欲以訴公。惟公其幸聽之。今塔所處地未極善。請遷之東北四十二步。則可爾。且下有大石。愿勿掘也。仇許諾。到郡才數日。即以所見。白府主。議遷塔。命先掘地。果得大石。不可動。雖镵鑿之。輒復平滿如故。於是遣胥卒。夜候其旁。見白彘數十。以喙擁碎石塞鏨鑿處。隨以舌䑛。則堅剛如鐵。固非人力比也。卒遷塔如神所訴。而寺以石名。武宗既廢教。光反儒服。建宣宗立法門愈益振。光獲歸寺。力起頹弛。尋募赤金萬餘斤。鑄大鐘。鼓籥之次。忽有煙焰五色如虹霓。分兩道出塔相輪上。荏苒遍空界。觀者訝之
【現代漢語翻譯】 現代漢語譯本 覽謝（Lan Xie，人名）說：『謹遵教誨。』梵僧仍將鏡囊收起離去。走了十多步，竟然消失了蹤影。空是夕在靈隱寺投師落髮，受具足戒后四處參學，品行更加孤高嚴峻。大和元年，在洛陽龍門天竺寺，為河東柳理講述此事。空偶然說：『我壽命至七十七歲，僧臘三十二年，持缽乞食，還有九年。死後恐怕佛法就要衰敗了吧。』柳理追問他，空默不作答。於是索要筆墨，在經藏北墻上題寫道：『興一沙衰洹河沙（Xing yi sha shuai huan he sha）。兔而罝犬而拏（Tu er ju quan er na）。牛虎相交角與牙（Niu hu xiang jiao jiao yu ya）。寶檀終不滅其花（Bao tan zhong bu mie qi hua）。』後來不知所終。
唐定光（Tang Dingguang）
出家于成都福感寺（Chengdu Fugansi），也就是世俗所說的大石寺。阿育王舍利塔（Ayuwang sheli ta）就在那裡。起初塔在寺廟西南方。天寶年間，章仇兼瓊（Zhangchou Jianqiong）來擔任長史，到達劍門時，看見一個人身高一丈多，手持長戟擋住馬說：『我是福感寺護塔神。聽說您奉命來管理郡里的事務，所以前來迎接。但有一件小事，想向您訴說，希望您能聽取。現在塔所在的位置不是最好，請遷移到東北四十二步，就可以了。而且下面有一塊大石頭，希望不要挖掘。』章仇兼瓊答應了。到郡里才幾天，就將所見到的情況稟告了府主，商議遷移塔。命令先挖掘地面，果然得到一塊大石頭，無法移動。即使是鑿，也會立刻恢復平整。於是派遣差役，夜晚在旁邊守候，看見幾十隻白色的野豬，用嘴拱碎石頭，填塞在鑿開的地方，隨後用舌頭舔，就堅硬如鐵，確實不是人力所能比的。差役們按照神所說的遷移了塔，寺廟也因此以石頭命名。武宗（Wuzong）廢除佛教后，定光改穿儒服。宣宗（Xuanzong）建立法門后，佛教更加興盛。定光獲準回到寺廟，盡力修復破敗的地方。不久募集到赤金一萬多斤，鑄造大鐘。敲鐘的時候，忽然有五色煙焰如虹霓，分成兩道從塔的相輪上冒出，漸漸遍佈天空，觀看的人都感到驚異。
【English Translation】 English version Lan Xie (name of a person) said, 'I respectfully accept your instructions.' The梵僧 (Fan seng, a Buddhist monk) then put the mirror back into his bag and left. After walking about ten steps, he disappeared without a trace. 空 (Kong, name of a person) was tonsured as a monk at Lingyin Temple that evening, received the full precepts, and traveled around to study, his conduct becoming even more solitary and austere. In the first year of the Dahe era, at Tianzhu Temple (Tianzhu Si) in Longmen, Luoyang, he told Liu Li of Hedong about this matter. Kong casually said, 'My life will last until seventy-seven years old, with thirty-two years as a monk, begging for food with a bowl, and I have nine years left. After my death, I fear that Buddhism will decline.' Liu Li questioned him further, but Kong remained silent. So he asked for a brush and ink and wrote on the north wall of the Sutra Repository: '興一沙衰洹河沙 (Xing yi sha shuai huan he sha, if one grain of sand flourishes, the Ganges' sands will decline). 兔而罝犬而拏 (Tu er ju quan er na, rabbits are caught with nets, dogs are caught by hand). 牛虎相交角與牙 (Niu hu xiang jiao jiao yu ya, oxen and tigers cross horns and teeth). 寶檀終不滅其花 (Bao tan zhong bu mie qi hua, the precious sandalwood will never lose its flowers).' Later, his whereabouts became unknown.
Tang Dingguang (name of a person)
Became a monk at Fugan Temple (Fugan Si) in Chengdu, which is also known as the Great Stone Temple. The Ashoka Stupa (Ayuwang sheli ta) is located there. Initially, the stupa was located in the southwest of the temple. During the Tianbao era, Zhangchou Jianqiong (name of a person) came to serve as the Prefect. When he arrived at Jianmen, he saw a person more than ten feet tall, holding a halberd, blocking the horse and saying, 'I am the guardian spirit of the stupa of Fugan Temple. I heard that you have been ordered to manage the affairs of the prefecture, so I have come to welcome you. But there is a small matter that I would like to tell you, and I hope you will listen. The current location of the stupa is not the best. Please move it forty-two steps to the northeast, and that will be fine. Also, there is a large stone underneath, and I hope you will not dig it up.' Zhangchou Jianqiong agreed. After only a few days in the prefecture, he reported what he had seen to the Prefectural Governor and discussed moving the stupa. He ordered the ground to be dug first, and indeed they found a large stone that could not be moved. Even if they chiseled it, it would immediately become level again. So he sent yamen runners to watch beside it at night. They saw dozens of white boars using their snouts to break the stones and fill the chiseled places, and then licking them with their tongues, making them as hard as iron, which was indeed beyond human power. The runners moved the stupa as the spirit had said, and the temple was named after the stone. After Emperor Wuzong (name of a person) abolished Buddhism, Dingguang changed into Confucian robes. After Emperor Xuanzong (name of a person) established the Dharma Gate, Buddhism became even more prosperous. Dingguang was allowed to return to the temple and did his best to repair the dilapidated places. Soon he raised more than ten thousand catties of red gold and cast a large bell. When the bell was struck, suddenly five-colored smoke and flames like rainbows emerged from the finial of the stupa in two streams, gradually spreading throughout the sky, and the viewers were amazed.
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唐法相
姓俞。吳之長水人。七歲。師使習誦法華。僅三閱旬浹。而通徹全部。視諸兒卓異。大曆中。受具足戒。于京師之安國寺。遂復該綜毗尼部文。涉十一載。而蔚有成緒。及歸。從之學者如市。郡太守奏置戒壇于開元寺。就推相。充寺綱管。既臨壇且為眾依止。恒施白衣歸戒。佩漉水囊。所至輒用。平生未嘗畜長。所坐之地。每有烏棲止。驅之不去。會昌元年二月十日。告弟子清浚清高等曰。吾其逝矣。因累足右脅而臥。眾聞天樂晝鳴。夕睹瑞光。壽八十九。臘六十九。是年四月。遷龕塔于來蘇之原。後唐景福二年。其弟子。與義州刺史曹信。大理司直吳方將重治其塔發之。見遺骸若銅色。舌若芙蓉。齒全四十二。香湯薰沐。用其年五月二十五日以葬焉。
唐法正
居江州之開元寺。專業金剛般若經。日課三七過。未嘗或間。長慶初。以疾暴卒。而復甦云。始有人引至一所。若官府者。王服袞冕坐殿上。問正曰。在生何所修習。正即以經對。王遽揖以升殿。命設高座。使登之誦經。才發題。王瞿起立。侍衛皆合掌階下。考掠榜擊訟諍之聲頓息。及誦至七過而罷。則有蒙被功德而往生善道者矣。然其歡呼鼓舞者相擁也。於是王謂正曰。上人自今日。整得三十年。享壽世間。幸益加習
【現代漢語翻譯】 現代漢語譯本
唐 法相（Fǎxiàng，人名）
姓俞（Yú，姓氏），是吳地長水（Chángshuǐ，地名）人。七歲時，老師讓他學習背誦《法華經》（Fǎhuá Jīng，《妙法蓮華經》的簡稱）。僅僅用了三個多星期，就通曉了全部經文，比其他孩子優秀很多。唐大曆年間，在京城的安國寺（Ānguó Sì，寺名）受了具足戒。之後又廣泛研習毗尼部的典籍，花了十一年時間，學有所成。等到他返回家鄉，向他學習的人多如集市。郡太守上奏朝廷，在開元寺（Kāiyuán Sì，寺名）設定戒壇，推舉法相擔任寺院的綱管。他既主持戒壇，又成為大眾的依靠。經常為在家信徒授歸戒，佩戴漉水囊（lùshuǐnáng，過濾水的器具），無論到哪裡都使用。一生沒有積蓄多餘的財物。他坐的地方，常常有烏鴉棲息，趕也趕不走。會昌元年二月十日，他告訴弟子清浚（Qīngjùn，人名）、清高（Qīnggāo，人名）等人說：『我要走了。』於是側身向右躺臥。眾人聽到天樂在白天鳴響，傍晚看到祥瑞的光芒。享年八十九歲，僧臘六十九年。這年四月，將他的靈龕遷到來蘇（Láisū，地名）的原野。後唐景福二年，他的弟子與義州（Yìzhōu，地名）刺史曹信（Cáo Xìn，人名）、大理司直吳方（Wú Fāng，人名）一起重新修繕他的塔，打開塔后，看到遺骸呈現銅色，舌頭像芙蓉花一樣，牙齒完整有四十二顆。用香湯沐浴后，在那年五月二十五日安葬。
唐 法正（Fǎzhèng，人名）
居住在江州（Jiāngzhōu，地名）的開元寺（Kāiyuán Sì，寺名），專門修習《金剛般若經》（Jīngāng Bōrě Jīng，《金剛般若波羅蜜經》的簡稱），每天誦讀三七（二十一）遍，從未間斷。長慶初年，因病突然去世，但又甦醒過來，說：開始有人引他到一個地方，像官府一樣，一位身穿王服袞冕的人坐在殿上，問法正說：『你生前修習什麼？』法正就用經文回答。國王立刻拱手請他登上大殿，命人設定高座，讓他登座誦經。剛開始誦經題，國王就驚起站立，侍衛都雙手合十在臺階下。拷打、鞭打、訴訟爭吵的聲音立刻停止。等到誦經到七遍結束，就有蒙受功德而往生善道的人。他們歡呼鼓舞，互相擁抱。於是國王對法正說：『上人從今天起，可以得到三十年的壽命，在世間享壽，希望更加精進修習。』
【English Translation】 English version
Tang Dynasty: Fǎxiàng (法相, personal name)
His surname was Yú (俞, surname). He was a native of Chángshuǐ (長水, place name) in Wú (吳, place name). At the age of seven, his teacher instructed him to study and recite the Fǎhuá Jīng (法華經, short for Saddharma Puṇḍarīka Sūtra or Lotus Sūtra). In just over three weeks, he thoroughly understood the entire scripture, surpassing all other children. During the Dàlì (大曆) era of the Tang Dynasty, he received the complete monastic precepts at Ānguó Sì (安國寺, temple name) in the capital. Subsequently, he comprehensively studied the texts of the Vinaya Pitaka, spending eleven years and achieving significant accomplishments. Upon his return home, those who sought to learn from him were as numerous as a marketplace. The prefect of the prefecture petitioned the court to establish an ordination platform at Kāiyuán Sì (開元寺, temple name), and Fǎxiàng was recommended to serve as the temple's administrator. He presided over the ordination platform and became a refuge for the masses. He regularly administered the refuge precepts to laypeople, carried a water-filtering bag (lùshuǐnáng, 漉水囊, a tool for filtering water), and used it wherever he went. Throughout his life, he never accumulated excessive wealth. The place where he sat was often inhabited by crows, which could not be driven away. On the tenth day of the second month of the first year of Huìchāng (會昌), he told his disciples Qīngjùn (清浚, personal name), Qīnggāo (清高, personal name), and others, 'I am about to depart.' Then he lay down on his right side. The assembly heard heavenly music sounding during the day and saw auspicious light in the evening. He lived to the age of eighty-nine, with sixty-nine years as a monk. In the fourth month of that year, his reliquary was moved to the plains of Láisū (來蘇, place name). In the second year of Jǐngfú (景福) of the Later Tang Dynasty, his disciples, along with Cáo Xìn (曹信, personal name), the prefect of Yìzhōu (義州, place name), and Wú Fāng (吳方, personal name), the Dali Sīzhí (大理司直, title of an official), rebuilt his pagoda. Upon opening it, they saw that his remains were copper-colored, his tongue was like a lotus flower, and he had all forty-two teeth. After bathing them with fragrant water, he was buried on the twenty-fifth day of the fifth month of that year.
Tang Dynasty: Fǎzhèng (法正, personal name)
He resided at Kāiyuán Sì (開元寺, temple name) in Jiāngzhōu (江州, place name), specializing in the Jīngāng Bōrě Jīng (金剛般若經, short for Vajracchedikā Prajñāpāramitā Sūtra or Diamond Sutra). He recited it three sevens (twenty-one) times daily without interruption. In the early years of Chángqìng (長慶), he suddenly died from an illness but then revived, saying: He was initially led to a place resembling a government office. A person wearing royal robes and a crown sat on the throne and asked Fǎzhèng, 'What did you practice during your lifetime?' Fǎzhèng replied with the scripture. The king immediately bowed and invited him to ascend the hall, ordering a high seat to be set up for him to recite the scripture. As soon as he began reciting the title, the king stood up in surprise, and the guards all placed their palms together below the steps. The sounds of torture, whipping, and litigation ceased immediately. When the recitation reached the seventh repetition, there were those who received merit and were reborn in good realms. They cheered, danced, and embraced each other. Then the king said to Fǎzhèng, 'From today, you will gain thirty years of life to enjoy in the world. I hope you will practice even more diligently.'
持。以臻果位。遂遣使送。正還前阻一阱。俾正俯窺之。忽推墮其中。竟獲寤。正後果逮八十餘歲卒。
唐亡名僧
嘗客東京佛寺中。出錢使凈人以沽。寺眾怒謀辱之。或曰。無庸。第當不與之飲可也。頃之凈人以瓶𢹂酒歸。眾奪瓶碎之庭柏上。酒著樹凝結不流其僧遽以他器承之。酒入器中無小狼藉。其僧因飲之自若。或問何術以致此。始辭不知。固詰之。則曰。吾常持誦金剛般若經。然必先飲則聲氣融暢。無所得飲則反是。吾茲欲持誦故。敢以煩凈人。而諸君見怒。則吾以為不得飲必矣。而偶如此。其將亦經力致之歟。雖吾亦不能知也。眾駭然而散。
唐監源
未詳何許人。有至行。能循持律范。以表率叔季。不徒為言說而已。然尤融貫華嚴。每講則盈席皆士大夫。時號勝集。且倉廩之中。所積才數百斛。而沿夏涉秋。晨鬻午齋之饋。日給千人。未嘗匱。非冥有感致能爾乎。所居之寺多異徴。慧觀禪師。寺之耆德也。云。夜必見三百餘僧。持蓮鐙歷歷凌空而去。開元中。冀公崔寧。疑其妄。躬信宿山中。以候。仍預禁山之四旁三十里毋作火。初猶無所睹也。三日之夜。見百餘鐙現空中。復現光之赤色者千餘尺。於是冀公蹙然作禮。嘆未曾有。俄而松間出金色手。長七尺許。二菩薩黃白色。
【現代漢語翻譯】 現代漢語譯本：他堅持修行，最終證得果位。於是派人送他回去。返回途中遇到一口井，使者讓他俯身觀看，突然將他推入井中。他因此醒悟。後來，他活到八十多歲才去世。
唐朝無名僧人
曾經寄住在東京的一座佛寺中，出錢讓凈人去買酒。寺里的僧眾很生氣，商量要羞辱他。有人說：『不用這樣，只要不給他酒喝就行了。』不久，凈人拿著酒瓶回來了。僧眾奪過酒瓶，摔在院子里的柏樹上。酒沾在樹上凝結不流下來，那位僧人急忙用其他器皿去接。酒流入器皿中，沒有一點灑落。那位僧人於是像沒發生什麼事一樣喝了起來。有人問他用什麼法術才能這樣。他起初推辭說不知道，但經不住大家追問，就說：『我經常持誦《金剛般若經》（Vajra Prajna Sutra）。但必須先喝酒，聲音和氣息才能流暢。如果沒有酒喝，就會相反。我這次想持誦經文，所以才敢麻煩凈人。但各位見怪，我就以為肯定喝不到酒了。沒想到竟然這樣，或許也是經文的力量所致吧。雖然我也不知道。』眾僧聽了，驚駭地散開了。
唐朝監源（Jianyuan）
不知道是哪裡人，但有很高的德行，能夠遵循戒律，為後世做出表率，不僅僅是說說而已。而且尤其精通《華嚴經》（Avatamsaka Sutra），每次講經，聽眾都坐滿了士大夫，當時被稱為盛會。而且他的糧倉里，所積存的糧食只有幾百斛，但從夏天到秋天，每天早上賣糧，中午用來齋僧，每天供給一千人，從來沒有短缺過。如果不是冥冥之中有感應，怎麼能做到這樣呢？他所居住的寺廟有很多奇異的景象。慧觀禪師（Huiguan Chanshi），是寺里的老僧，說：『每天晚上都能看見三百多個僧人，拿著蓮花燈，歷歷分明地凌空而去。』開元年間，冀公崔寧（Cui Ning），懷疑這是虛妄之言，親自到山中住了兩夜，想要觀察。並且預先禁止山周圍三十里內不能點火。起初什麼也沒看到。第三天晚上，看見一百多盞燈出現在空中，又出現紅色的光芒，長達一千多尺。於是冀公驚恐地作禮，感嘆從未見過。不久，松樹間出現金色的手，長約七尺，還有兩位菩薩，是黃白色的。
【English Translation】 English version: He persisted in his practice and eventually attained the fruition of enlightenment. Thereupon, he sent someone to escort him back. On the way back, they encountered a well. The messenger instructed him to lean over and look into it, then suddenly pushed him into the well. He awakened as a result. Later, he lived to be over eighty years old before passing away.
An Anonymous Tang Dynasty Monk
He once stayed in a Buddhist temple in Dongjing (Tokyo), and paid a novice to buy wine. The monks in the temple were angry and plotted to humiliate him. Someone said, 'No need. Just don't give him any wine.' Soon, the novice returned with a bottle of wine. The monks snatched the bottle and smashed it against a cypress tree in the courtyard. The wine clung to the tree and did not flow down. The monk quickly used another container to catch it. The wine flowed into the container without a single drop being spilled. The monk then drank it as if nothing had happened. Someone asked him what magic he used to do this. He initially declined to answer, but when pressed, he said, 'I often recite the Vajra Prajna Sutra (Diamond Sutra). But I must drink wine first, so that my voice and breath are smooth. If I don't have wine, it's the opposite. I wanted to recite the sutra this time, so I dared to trouble the novice. But when you all were angry, I thought I would definitely not get any wine. I didn't expect this to happen. Perhaps it was the power of the sutra. Although I don't know.' The monks were shocked and dispersed.
Tang Dynasty Jian Yuan
It is not known where he was from, but he had great virtue and was able to uphold the precepts, setting an example for later generations, not just in words. Moreover, he was especially proficient in the Avatamsaka Sutra (Flower Garland Sutra). Every time he lectured, the audience was filled with scholar-officials, and it was known as a grand gathering. Moreover, his granary only had a few hundred hu (a unit of dry volume) of grain, but from summer to autumn, he sold grain in the morning and used it to provide meals for monks at noon, feeding a thousand people every day, and never running out. If it were not for a response from the unseen, how could he have done this? The temple where he lived had many strange phenomena. Chan Master Huiguan, an elder monk in the temple, said, 'Every night, I see more than three hundred monks, holding lotus lanterns, clearly going into the sky.' During the Kaiyuan era, Duke Ji Cui Ning, suspected that this was false, and personally stayed in the mountains for two nights to observe. He also forbade anyone from lighting fires within thirty li (a unit of distance) around the mountain. At first, he saw nothing. On the third night, he saw more than a hundred lanterns appear in the sky, and a red light appeared, more than a thousand chi (a unit of length) long. Thereupon, Duke Ji bowed in fear and exclaimed that he had never seen anything like it. Soon, a golden hand appeared between the pine trees, about seven chi long, and two Bodhisattvas, yellow and white.
閃爍莫正視。明日之晝。一鐙現庭柏上。與太陽爭輝。亙玻璃山約三里。寶珠一顆。圓徑一丈。熠爚可愛。西嶺山門上。起大虹橋。橋上梵僧老叟童子間出二炬。于空中交相往來。如送迎狀。其下兩兩比立四菩薩。通身放雜色光。高六七十尺。忽標榜寺額于大松林。後作篆書三學字。又一鐙爛然下垂二繡帶。夜出金山東林之間。月方中。有金銀二鐙。列照知鉉法師墳側。誠奇特事也。南康王韋皋。每歲三月。就寺設三百菩薩齋。中令白敏中。既為繕治眾宇。且盡疏其靈蹟以聞。大中八年。詔改額開照。故東川毗尼之學。卒推源之為宗主云。
唐惟忠
幼出家。𨽻居成都[郫-卑+((白-日+田)/廾)]縣之法定寺。志行堅謹。素為鄉里所敬服。寺舊有浮圖。尤聳峻。一日雷霆震驚。昏霧擁蔽。浮圖中心之木。忽爾自出置旁地。正亦不知何以致然也。先是寺之彌勒像。靈應異常。忠因禱扣。以為浮圖者。諸佛菩薩舍利所託也。天龍神鬼所宜呵護。而忽動搖如此。則世間妄議所從發。謗法之罪。所從得矣。是故菩薩寧捨身命。不使眾生受謗法罪。惟愿大士加被焉。久之其木復處浮圖心如常時。而雷霆昏霧之變。無異於昨。或見四神人。身與浮圖齊。而扶掖其木者。豈非忠所感邪。忠竟示滅于寺。
【現代漢語翻譯】 現代漢語譯本 閃爍的光芒不要正視。在明日的白天，一盞燈出現在庭院的柏樹上，與太陽爭奪光輝。在綿延約三里的玻璃山上，有一顆寶珠，圓的直徑有一丈，閃耀著光芒，非常可愛。西嶺山門上，出現一道巨大的虹橋，橋上梵僧、老叟、童子交錯出現，手持兩支火炬，在空中互相往來，像是迎接或護送的樣子。在虹橋下，兩兩並立著四位菩薩，全身散發著各種顏色的光芒，身高六七十尺。忽然，寺廟的匾額出現在大松林上，後面寫著篆書『三學』二字。又有一盞燈光燦爛地垂下兩條繡帶。夜晚出現在金山和東林之間。月亮正當空。有金銀兩盞燈，排列照耀著知鉉法師的墳墓旁邊。這真是奇特的事情啊。南康王韋皋，每年三月，就在寺廟設定三百菩薩齋。中令白敏中，既為寺廟修繕了許多殿宇，又詳細地記錄了這些靈異事蹟並上報朝廷。大中八年，皇帝下詔將寺廟改名為開照寺。因此，東川的毗尼之學，最終推崇開照寺為宗主。
唐惟忠
幼年出家，隸屬於成都郫縣的法定寺。志向堅定，行為謹慎，一向被鄉里所敬重。寺廟原有一座浮圖（寶塔），非常高聳。一天，雷霆震動，昏暗的霧氣籠罩，浮圖中心的木頭，忽然自己出來放在旁邊。惟忠也不知道是什麼原因造成的。此前，寺廟的彌勒像，顯現的靈驗非常。惟忠因此祈禱，認為浮圖是諸佛菩薩的舍利所寄託的地方，是天龍神鬼應該呵護的地方，而現在忽然動搖成這樣，那麼世間的妄議就會由此產生，謗法的罪過也會由此而來。因此菩薩寧願捨棄身命，也不讓眾生遭受謗法的罪過。只希望大士能夠加持。過了很久，那根木頭又恢復到浮圖中心，像平常一樣。而雷霆昏霧的變異，和昨天沒有什麼不同。有人看見四位神人，身高與浮圖一樣，扶持著那根木頭。這難道不是惟忠所感應的嗎？惟忠最終在寺廟示寂。
【English Translation】 English version Do not stare directly at the flickering light. On the day of tomorrow, a lamp appears on the cypress tree in the courtyard, vying for brilliance with the sun. On the Crystal Mountain, stretching about three miles, there is a precious jewel, one 'zhang' (approximately 3.3 meters) in diameter, sparkling and lovely. Above the mountain gate of West Ridge, a large rainbow bridge appears, with 'Brahmin' monks, old men, and children emerging intermittently on the bridge, holding two torches each, moving back and forth in the air as if welcoming or escorting someone. Below the bridge, four 'Bodhisattvas' stand side by side, their entire bodies emitting multicolored light, standing sixty to seventy 'chi' (approximately 20-23 meters) tall. Suddenly, the temple's plaque appears above the large pine forest, with the two characters 'San Xue' (三學, Three Studies: precepts, meditation, and wisdom) written in seal script behind it. Furthermore, a lamp brilliantly hangs down with two embroidered ribbons. At night, it appears between Jinshan (金山, Gold Mountain) and Donglin (東林, East Forest). The moon is directly overhead. There are two lamps, one gold and one silver, arranged to illuminate the side of Dharma Master Zhi Xuan's (知鉉) tomb. This is truly a remarkable event. King Wei Gao (韋皋) of Nankang (南康), every year in the third month, would set up a vegetarian feast for three hundred 'Bodhisattvas' at the temple. Bai Minzhong (白敏中), a high-ranking official, not only renovated many halls for the temple but also meticulously recorded these miraculous events and reported them to the court. In the eighth year of the Dazhong (大中) era, the emperor issued an edict to rename the temple 'Kaizhao' (開照, Opening Illumination). Therefore, the Vinaya (毗尼, discipline) school of Dongchuan (東川) ultimately revered Kaizhao Temple as its patriarch.
Tang Weizhong (唐惟忠)
He became a monk at a young age and was affiliated with Fading Temple (法定寺) in Pixian (郫縣) of Chengdu (成都). With firm aspirations and cautious conduct, he was always respected by the local community. The temple originally had a 'futu' (浮圖, pagoda) that was particularly towering. One day, thunder rumbled and shook the earth, and a dark mist enveloped the area. The central wooden pillar of the 'futu' suddenly came out on its own and was placed to the side. Weizhong (惟忠) did not know how this happened. Prior to this, the Maitreya (彌勒) statue in the temple had shown extraordinary miraculous responses. Weizhong (惟忠) therefore prayed, believing that the 'futu' was the place where the 'sarira' (舍利, relics) of all Buddhas and 'Bodhisattvas' were enshrined, and it should be protected by 'Devas' (天, gods), 'Nagas' (龍, dragons), and spirits. But now it has suddenly shaken like this, so worldly speculations will arise from this, and the sin of slandering the Dharma will come from this. Therefore, a 'Bodhisattva' would rather give up his life than allow sentient beings to suffer the sin of slandering the Dharma. I only hope that the great 'Bodhisattva' can bless us. After a long time, the wooden pillar returned to the center of the 'futu' as usual. And the changes of thunder and dark mist were no different from yesterday. Some people saw four divine beings, their height the same as the 'futu', supporting the wooden pillar. Could this not be what Weizhong (惟忠) had sensed? Weizhong (惟忠) eventually passed away at the temple.
唐靈幽
不知何許人。居上都之大溫國寺。嘗暴卒。復甦。遂往豪州鐘離寺。考求金剛經碑本。然後審知世所行者。皆欠無法可說是名說法下一節。因奏朝廷添上之。且頒之天下。蓋其初入冥。見所謂閻羅王者。問幽平生何所專業。答以誦經。使誦之盡一卷。王曰。善則善矣。然猶未甚善也。乃語以所欠之文。且曰。延汝壽十年。可趣為作如前事也。幽奉命不敢違。
唐惟恭
居荊州之法性寺。性迭宕無行。然于金剛般若尤謹持誦。同寺有靈巋者。跡相類。人以二害呼之。一日巋偶出。去寺一里所。遇六七少年。容貌頗都。衣被亦華潔。手執樂器。如龜茲部。問巋以恭所在。巋疑其必至寺行香。且欲知恭處也。即語之不敢妄。翌日回寺始及門。聞鐘聲曰。恭卒于昨夜二鼓時。推此則所見少年。乃天樂以迎之者。使恭平生壹務于善。則誦經之力。豈止於生天而已哉。於是巋自爾感悟。而其所造詣。將未可與恭同日語。
唐遂端
張姓。𨽻業明州之德潤寺。平生專以持誦法華經為恒業。咸通二年。趺坐以逝。頃之而蓮華青色出其口者七莖。近遠爭睹。以為希有。葬之東山。屢發光影。及二十餘年。眾復啟其封而視之。顏貌如生。於是迎歸其寺。加漆布。而奉安於真身院。寺即吳太子太傅都
【現代漢語翻譯】 現代漢語譯本 唐靈幽
不知是哪裡人，居住在上都（指京城長安）的大溫國寺。曾經突然暴病而死，後來又甦醒過來。於是前往豪州（今安徽省一帶）的鐘離寺，考證《金剛經》的碑文版本。然後才明白世上流傳的版本，都缺少『無法可說是名說法』這一節。因此上奏朝廷，請求添補上這一節，並且頒佈到天下。據說他最初進入陰間，見到所謂的閻羅王，閻羅王問靈幽一生專修什麼。靈幽回答說誦經。閻羅王讓他誦經，誦完一卷。閻羅王說：『好是好，但還不是很好。』於是告訴他所缺少的經文，並且說：『延長你的壽命十年，你可以趕快去完成像之前一樣的事。』靈幽遵命不敢違背。
唐惟恭
居住在荊州（今湖北省一帶）的法性寺。性格放蕩不羈，行為不端，但是對於《金剛般若經》特別謹慎地持誦。同寺有個叫靈巋（人名）的人，行為舉止與他相似，人們用『二害』來稱呼他們。一天，靈巋偶然外出，離開寺廟一里左右，遇到六七個少年，容貌非常俊美，衣著也很華麗乾淨，手裡拿著樂器，像是龜茲（古代西域國名）的樂隊。少年們問靈巋惟恭在哪裡。靈巋懷疑他們一定是到寺廟來進香，並且想知道惟恭的住處，就告訴他們不敢亂說。第二天回到寺廟，剛到門口，就聽到鐘聲，說惟恭在昨天晚上二更時去世了。由此推斷，所見到的少年，是天上的樂隊來迎接他的。如果惟恭一生專心致力於善事，那麼誦經的力量，難道僅僅是往生到天界而已嗎？於是靈巋從此感到醒悟，而他所取得的成就，將不能和惟恭相提並論。
唐遂端
姓張，隸屬於明州（今浙江寧波）的德潤寺。平生專門以持誦《法華經》作為日常功課。咸通二年（唐懿宗年號），跏趺坐而去世。不久，從他口中生出七莖青色的蓮花，遠近的人都爭相觀看，認為非常稀有。安葬在東山，多次發出光芒。等到二十多年後，眾人再次打開他的墳墓觀看，顏容相貌如同活著一樣。於是迎回他的遺體到寺廟，加上漆布，供奉安放在真身院。這座寺廟就是吳太子太傅的都。
【English Translation】 English version Tang Lingyou
His origin is unknown. He resided in Da Wenguo Temple in Shangdu (the capital, Chang'an). He once died suddenly and then revived. Subsequently, he went to Zhongli Temple in Haozhou (the area around present-day Anhui Province) to examine the stele versions of the Diamond Sutra. Only then did he realize that the versions circulating in the world all lacked the section 'No Dharma can be spoken, which is called speaking Dharma.' Therefore, he petitioned the court to add this section and promulgate it throughout the realm. It is said that when he first entered the underworld, he met the so-called King Yama (Yama, the King of Hell), who asked Lingyou what he specialized in during his life. Lingyou replied that he recited scriptures. The king had him recite a complete scroll. The king said, 'Good, it is good, but it is not yet very good.' Then he told him the missing text and said, 'I will extend your life by ten years. You should quickly complete the task as before.' Lingyou obeyed the order and dared not disobey.
Tang Weigong
He resided in Faxing Temple in Jingzhou (the area around present-day Hubei Province). His nature was dissolute and his conduct was improper, but he was particularly diligent in reciting and upholding the Diamond Prajna Sutra. In the same temple was a person named Ling Kui (personal name), whose behavior was similar to his. People called them the 'Two Evils.' One day, Ling Kui happened to go out, about a mile from the temple, and encountered six or seven young men with very handsome appearances and splendid, clean clothing. They held musical instruments in their hands, like a Kucha (an ancient kingdom in the Western Regions) band. The young men asked Ling Kui where Weigong was. Ling Kui suspected that they must be coming to the temple to offer incense and wanted to know where Weigong lived, so he told them that he dared not speak rashly. The next day, when he returned to the temple, just as he reached the gate, he heard the sound of the bell, saying that Weigong had died at the second watch of the night. From this, it can be inferred that the young men he saw were celestial musicians who had come to welcome him. If Weigong had devoted himself to good deeds throughout his life, then the power of reciting the scriptures would have been more than just being reborn in the heavens. Thereupon, Ling Kui felt awakened from that time on, and his achievements would not be comparable to Weigong's.
Tang Suiduan
His surname was Zhang, and he belonged to Derun Temple in Mingzhou (present-day Ningbo, Zhejiang). Throughout his life, he specialized in reciting the Lotus Sutra as his daily practice. In the second year of Xiantong (reign title of Emperor Yizong of Tang), he passed away in the lotus position. Soon after, seven blue lotus flowers grew from his mouth, which people near and far competed to see, considering it very rare. He was buried in Dongshan, and light and shadows were emitted many times. After more than twenty years, the people reopened his tomb to view him. His face and appearance were as if he were alive. Therefore, they welcomed his remains back to the temple, added lacquer cloth, and enshrined him in the True Body Courtyard. This temple was the capital of the Wu Crown Prince Taifu.
卿侯闞澤讀書堂也。額德潤。即澤字云。
唐智辯
勤學能記憶。聽采入神。所領寤非可以情識造。講演則音吐溜亮。辨析切剴。然而輪下相依之士。莫或至。獨嘆曰。吾誠斷佛種邪。柰何於人無緣如此。有宿德過而教之曰。子宜剩作餅餌。趣林野鳥獸棲集地。旦暮散擲。且祝之曰。愿于來世為我法屬。得至菩提。於是辯如其言。訖二十年不一日廢。后闡化鄴之開元寺。致眾千數。較其齒才皆二十。則宿德之教。果驗不誣。
唐寗師
岐陽人。寗姓也。時習呼其姓。而亡其名。昭宗初年。寗嘗于所居寺暴卒。三日而蘇。眾驚問之。乃曰。我入冥矣。始見吏坐曹。如世官府。遽謂我曰。和尚有壽而無祿柰何。即撿其籍曰。有干荷葉三石耳。命隸導之歷攬。於是至一所。其門榜曰李克用。寗窺之。見一眇目黑龍。鎖鐵柱上。次一所曰朱全忠。見青毛白額虎。方鎖系。而前有血肉狼藉。如啖物狀。次曰王建。見一白兔。臥金床上。次曰李茂貞。見數女侍。一王者冠冕坐。至楊行密則陰蔽莫之睹矣。因以問導者。導者曰。汝將來之主也。余處皆黯然深窅。不知所往。遂還。而吏乃使歸。且戒之曰。但多轉誦功德經。寗詢何經為功德經。曰金剛般若是也。事傳岐帥。惡其惑眾聽。禁之甚嚴。后卒驗無小
【現代漢語翻譯】 現代漢語譯本
卿侯闞澤（Qinghou Kan Ze，人名）讀書的地方叫做讀書堂，門匾上寫著『德潤』二字，這就是闞澤的字。 唐朝的智辯（Zhi Bian，人名）法師 他勤奮好學，記憶力強，聽聞佛法時能全神貫注，領悟到的道理不是靠情識可以達到的。講經說法時，聲音洪亮清晰，辯析精闢透徹。然而，在他座下學習的人，卻沒有一個能真正理解他。他獨自嘆息道：『難道我真的斷絕了佛法的種子嗎？為什麼我與人如此沒有緣分？』 有一位有德行的老僧路過，教導他說：『你應該多做些餅餌，到林野鳥獸棲息的地方，早晚散發食物，並且祝願說：愿它們來世成為我的法眷，最終證得菩提。』於是，智辯法師按照老僧的話去做，二十年如一日從未間斷。 後來，他在鄴城的開元寺弘揚佛法，吸引了數千人，仔細觀察他們的年齡和才能，都只有二十歲左右。可見那位老僧的教誨，果然應驗不虛。 唐朝的寗（Ning，姓氏）師 他是岐陽人，姓寗。當時人們習慣稱呼他的姓氏，而忘記了他的名字。唐昭宗初年，寗師曾在所居住的寺廟中突然去世，三天後又甦醒過來。眾人驚訝地詢問他，他便說：『我到陰間去了。』 起初，他看見一個官吏坐在曹司里，就像世間的官府一樣。官吏對他說：『和尚你有壽命卻沒有福祿，這可怎麼辦？』隨即檢視他的名籍，說：『你有干荷葉三石。』便命令隸卒引導他四處巡視。於是，他來到一個地方，門上寫著『李克用（Li Keyong，人名）』。寗師窺視裡面，看見一條瞎了一隻眼睛的黑龍，被鐵鏈鎖在柱子上。 接著到了一個地方，寫著『朱全忠（Zhu Quanzhong，人名）』，看見一隻青毛白額的老虎，也被鎖鏈鎖著，前面有血肉狼藉，好像正在吃東西的樣子。接著是『王建（Wang Jian，人名）』，看見一隻白兔，臥在金床上。接著是『李茂貞（Li Maozhen，人名）』，看見幾個女子侍奉著一位戴著王者冠冕的人坐著。到了楊行密（Yang Xingmi，人名）那裡，則一片陰暗，什麼也看不見。 於是他詢問引導者，引導者說：『你將來就是他的主人。』其餘的地方都黯淡深邃，不知道通向哪裡。隨後他就回來了，官吏便讓他回去，並且告誡他說：『只要多多轉誦功德經。』寗師詢問什麼經是功德經，官吏說：『《金剛般若經》就是。』 這件事傳到了岐地的將帥那裡，將帥厭惡他迷惑大眾，嚴厲禁止他。後來事情應驗，沒有絲毫差錯。
【English Translation】 English version
The place where Qinghou Kan Ze (卿侯闞澤, a personal name) studied was called the Reading Hall. The plaque read 'De Run (德潤)', which was Kan Ze's courtesy name. The Tang Dynasty's Zhi Bian (智辯, a personal name) Dharma Master He was diligent in learning, had a strong memory, and listened to the Dharma with complete focus. The principles he understood could not be attained through mere intellect. When lecturing on the scriptures, his voice was clear and resonant, and his analysis was precise and thorough. However, none of those who studied under him could truly understand him. He sighed to himself, 'Could it be that I have truly cut off the seeds of the Buddha Dharma? Why am I so lacking in affinity with people?' A virtuous old monk passed by and taught him, 'You should make more cakes and bait, go to the places where birds and animals dwell in the forests and fields, scatter the food morning and evening, and pray, 'May they become my Dharma relatives in the next life and ultimately attain Bodhi.'' So, Dharma Master Zhi Bian did as the old monk said, never ceasing for twenty years. Later, he propagated the Dharma at Kaiyuan Temple in Ye City, attracting thousands of people. Upon closer inspection, their ages and talents were all around twenty years old. It can be seen that the old monk's teachings were indeed verified and not false. The Tang Dynasty's Master Ning (寗, a surname) He was from Qiyang, and his surname was Ning. At that time, people were accustomed to calling him by his surname, forgetting his given name. In the early years of Emperor Zhaozong of Tang, Master Ning suddenly died in the temple where he lived, and he revived three days later. The crowd was surprised and asked him, and he said, 'I went to the underworld.' At first, he saw an official sitting in the Cao office, just like the government offices in the world. The official said to him, 'Venerable Monk, you have longevity but no fortune, what can be done?' Then he checked his register and said, 'You have three dan of dried lotus leaves.' He then ordered a subordinate to guide him around. So, he came to a place with a sign that read 'Li Keyong (李克用, a personal name).' Master Ning peered inside and saw a one-eyed black dragon chained to a pillar. Then he came to a place that read 'Zhu Quanzhong (朱全忠, a personal name),' and saw a blue-haired, white-browed tiger chained up, with blood and flesh scattered in front of it, as if it were eating something. Next was 'Wang Jian (王建, a personal name),' and he saw a white rabbit lying on a golden bed. Next was 'Li Maozhen (李茂貞, a personal name),' and he saw several women attending a person wearing a king's crown. When he arrived at Yang Xingmi (楊行密, a personal name), it was dark and he could see nothing. So he asked the guide, who said, 'You will be his master in the future.' The other places were dark and deep, and he did not know where they led. Then he returned, and the official let him go back, and warned him, 'Just recite the Sutra of Merit and Virtue more.' Master Ning asked what sutra was the Sutra of Merit and Virtue, and the official said, 'The Diamond Prajna Sutra is.' This matter was reported to the generals of Qi, who hated him for confusing the public and strictly forbade him. Later, the events were verified to be accurate.
異。時世稱寗入冥和尚。竟食荷葉。以壽終於所止云。
唐法藏
住鄜州之寶臺寺。資性質樸。有幹材。嘗于葦川募緣。建伽藍一區。堂殿極偉麗。其鄉里皆嘆。以為不可及。偶暴卒而蘇。即繕寫金剛般若經。加勤于舊。且旦暮誦不輟。問之則曰。吾死時正若夢寐。見梵僧語我。汝起造固善。其功德不可量。然而互用三寶物柰何。蓋發露以從懺悔。又勸書寫讀誦是經曰。不徒消罪。亦足延壽。吾是以不敢忘也。后一百十歲而終。
唐神智
姓力氏。婺之義烏人。幼師事雲門寺沙門惟孝剃落。年十二。日中一食。即持誦大悲心咒。尤精厲。屬會昌滅法。雖易形服。而志操不小變。大中初。教門復興。乃游越之諸暨。築室以事禪燕。仍祝水以療疾。近遠求者。多獲效。於是施子日至。而眾以給。未幾入京師。會相國裴休。嘗夢一僧。久能憶其貌。及見智。宛然夢中者。大敬愛之。且其女為物所憑。狂寱莫治。智祝之七日頓愈。裴公因以其懿行偉績聞上。賜寺額曰大中聖壽。復以神䇿軍所鑄鐘一口。天后繡㡧藏經五十卷賜之。而殿扁則公所手書者。光啟二年十二月終。壽六十八。臘四十八。塔於邑之南山。
梁鴻楚
字方外。姓唐氏。永嘉人。幼從表兄弟。出家越之龍宮寺。既受具。
【現代漢語翻譯】 現代漢語譯本： 異。當時人們稱他為寗入冥和尚（音譯，含義不詳）。他竟然以食用荷葉為生，最終在所居住的地方安詳去世。
唐 法藏（人名）： 住在鄜州（地名）的寶臺寺（寺名）。天性淳樸，有才幹。曾經在葦川（地名）募捐，建造了一座伽藍（寺廟），殿堂非常雄偉壯麗，當地人都驚歎，認為無法達到這樣的程度。偶然暴病而死後又甦醒。於是認真繕寫《金剛般若經》（佛教經典名），比以前更加勤奮，並且早晚誦讀不停止。問他原因，他說：『我死的時候就像做夢一樣，看見一位梵僧（印度僧人）告訴我，你建造寺廟固然很好，功德不可估量，然而挪用了三寶（佛、法、僧）的物品怎麼辦？』於是他發露出來並進行懺悔。又勸人書寫讀誦這部經，說：『不僅可以消除罪業，還可以延長壽命。』因此我不敢忘記。後來活到一百一十歲去世。
唐 神智（人名）： 姓力氏（音譯），是婺州（地名）義烏（地名）人。年幼時師從雲門寺（寺名）的沙門（出家人）惟孝（人名）剃度出家。十二歲時，每天只吃一頓飯，並且持誦《大悲心咒》（佛教咒語），尤其精進。遇到會昌（年號）滅佛，雖然改變了外形服飾，但志向操守沒有絲毫改變。大中（年號）初年，佛教復興，於是遊歷越州（地名）的諸暨（地名），建造房屋來從事禪修。還用祝水來治療疾病，遠近來求醫的人，大多見效。於是佈施的人一天天增多，而供給也充足。不久進入京師，遇到相國（官名）裴休（人名），曾經夢見一位僧人，很久都能記得他的相貌，等到見到神智，完全就是夢中的那個人。非常敬愛他，並且他的女兒被妖怪附身，狂躁不安無法醫治，神智為她祈禱了七天就痊癒了。裴公因此將他的美好品行和偉大功績上報給皇帝。皇帝賜予寺廟匾額，題為『大中聖壽』。又賜予神策軍（軍隊名）所鑄造的鐘一口，天后（皇后）繡制的㡧（一種絲織品）和藏經五十卷賜給他。而殿堂的匾額則是裴公親手書寫的。光啟（年號）二年十二月去世，享年六十八歲，僧臘四十八年。安葬在義烏縣的南山。
梁 鴻楚（人名）： 字方外，姓唐氏，永嘉（地名）人。年幼時跟隨表兄弟出家，在越州的龍宮寺（寺名）。已經受了具足戒。
【English Translation】 English version: Yi. At that time, he was called Monk Ningruming (transliteration, meaning unknown). He actually ate lotus leaves and eventually passed away peacefully where he lived.
Tang Fazang (personal name): He lived in Baotai Temple (temple name) in Fuzhou (place name). He was simple in nature and talented. He once raised funds in Weichuan (place name) to build a Sangharama (monastery), and the halls were very magnificent. The locals were amazed and thought it was unattainable. He suddenly died of illness and then woke up. So he carefully transcribed the 'Diamond Sutra' (Buddhist scripture), more diligently than before, and recited it day and night without stopping. When asked why, he said: 'When I died, it was like a dream. I saw a Brahmin monk (Indian monk) tell me that your building the temple is good, and the merit is immeasurable, but what about misappropriating the property of the Three Jewels (Buddha, Dharma, Sangha)?' So he revealed it and repented. He also advised people to write and recite this sutra, saying: 'It can not only eliminate sins, but also prolong life.' Therefore, I dare not forget it. Later, he lived to be one hundred and ten years old and passed away.
Tang Shenzhi (personal name): His surname was Li (transliteration), and he was from Yiwu (place name) in Wuzhou (place name). When he was young, he followed the Shramana (monk) Weixiao (personal name) of Yunmen Temple (temple name) to become a monk. At the age of twelve, he only ate one meal a day and recited the 'Great Compassion Mantra' (Buddhist mantra), especially diligently. During the Huichang (era name) persecution of Buddhism, although he changed his appearance and clothing, his ambition and integrity did not change in the slightest. In the early years of Dazhong (era name), Buddhism was revived, so he traveled to Zhuji (place name) in Yuezhou (place name) and built a house to practice Chan meditation. He also used blessed water to treat diseases, and many people who came to seek medical treatment from near and far were effective. As a result, the number of donors increased day by day, and the supply was sufficient. Soon he entered the capital and met Prime Minister (official title) Pei Xiu (personal name), who had dreamed of a monk and could remember his appearance for a long time. When he saw Shenzhi, he was exactly the person in the dream. He loved him very much, and his daughter was possessed by a demon, and she was manic and could not be cured. Shenzhi prayed for her for seven days and she recovered. Therefore, Pei Gong reported his good conduct and great achievements to the emperor. The emperor gave the temple a plaque titled 'Dazhong Shengshou'. He also gave him a bell cast by the Shence Army (army name), an embroidered canopy (a kind of silk fabric) made by the Empress, and fifty volumes of Tripitaka. The plaque of the hall was written by Pei Gong himself. He passed away in December of the second year of Guangqi (era name) at the age of sixty-eight, with forty-eight years as a monk. He was buried in Nanshan Mountain in Yiwu County.
Liang Hongchu (personal name): His courtesy name was Fangwai, his surname was Tang, and he was from Yongjia (place name). When he was young, he followed his cousins to become a monk at Longgong Temple (temple name) in Yuezhou. He had already received the full precepts.
乃回鄉里。時州將朱褒。知其名。尤欽挹之。唐大順中。請以城南廢大云寺。委楚修治以居。詔許焉。於是楚裒施率工。追還舊觀。乾化初。吳越錢氏。召楚于錢唐龍興寺。臨壇開戒。且奏賜紫衣師號。楚以涼德不稱其服。力辭。詩人鄭說高其義。贈以篇什。楚於法華經尤所通貫。其集眾講演。凡五十餘座。又嘗刺血繕寫。以充供養。長興三年。忽蓮華產于講堂之中。重跗復萼。香氣芬鬱。六月五日夜。猶行道誦經。頃之侍者但覺聲微鐙暗。就視則趺坐而逝矣。壽七十五。臘五十二。
石晉法本
天福中。僧有坐夏襄陽禪剎者。而本亦在焉。既解制。其僧謂本曰。吾出家居鄴都西山竹林寺。寺前以石柱標準。他日有暇。無惜見訪。當一擊石柱。則某必奉迎。久之本果如約。往至鄴都。遍求所謂竹林寺者無有也。或謾指一處曰。古老相傳。以為此有賢聖所棲止。然亦空名。無實跡。復何必以自苦也。本見石柱峻拔。獨唸曰。昔其僧固有以教我矣。試一擊之。則風雲四合。只尺無所睹。少焉開霽。則樓臺突兀。已在山門下。頃之。僧從內出。相與道故舊。喜甚。遂握手歷階登秘殿。方尊宿據坐大榻。顧問再三。本備述交契始末。尊宿曰。可留一飯即去。食畢。本乞住。其僧以尊宿命不可。遽別。罔知所之。
【現代漢語翻譯】 現代漢語譯本 於是他返回家鄉。當時州將朱褒，知道他的名聲，非常敬重他。唐朝大順年間，朱褒請求將城南廢棄的大云寺交給楚禪師修繕居住，皇帝下詔允許。於是楚禪師募集資金，率領工匠，恢復了大云寺原有的面貌。乾化初年，吳越的錢氏，邀請楚禪師到錢唐龍興寺，設壇傳授戒律，並且上奏朝廷賜予他紫衣和師號。楚禪師認為自己德行淺薄，不配穿這樣的服裝，極力推辭。詩人鄭說讚賞他的高尚品德，贈送詩歌給他。楚禪師對《法華經》尤其精通，他聚集大眾講解這部經典，總共有五十多場。他還曾經刺血繕寫《法華經》，用來供養。長興三年，忽然有蓮花在講堂中生長出來，花朵重重疊疊，香氣芬芳濃郁。六月五日夜晚，他還在行走誦經，不久侍者只覺得聲音微弱，燈光昏暗，前去檢視，發現他已經跏趺坐化了。享年七十五歲，僧臘五十二年。
石晉法本
天福年間，有個僧人在襄陽的禪寺里安居，法本也在那裡。安居結束后，那個僧人對法本說：『我出家住在鄴都（Yedu）西山的竹林寺（Zhulin Temple），寺前用石柱作為標誌。以後有空，不要吝惜來拜訪我。只要敲擊石柱一下，我一定會出來迎接你。』過了很久，法本果然按照約定，前往鄴都。他到處尋找所謂的竹林寺，卻沒有找到。有人隨便指著一個地方說：『老人們相傳，這裡曾經有賢聖居住，但也只是空有虛名，沒有實際的遺蹟，又何必自己苦苦尋找呢？』法本看到石柱高聳挺拔，獨自思忖道：『以前那位僧人確實有話教我啊。』於是試著敲擊石柱，頓時風雲四合，咫尺之內什麼也看不見。一會兒天晴了，樓臺亭閣突然出現，已經在山門下了。不一會兒，那位僧人從裡面出來，互相敘說舊情，非常高興。於是握著手走過臺階，登上秘殿，看到一位年長的僧人坐在大榻上。年長的僧人再三詢問，法本詳細敘述了當初相識的經過。年長的僧人說：『可以留下來吃頓飯就走吧。』吃完飯後，法本請求留下來居住，那位僧人說年長的僧人有命令，不可以，於是匆匆告別，不知道去了哪裡。
【English Translation】 English version Then he returned to his hometown. At that time, the governor of the state, Zhu Bao (朱褒), knew of his reputation and greatly admired him. During the Dashun period of the Tang Dynasty, Zhu Bao requested that the abandoned Dayun Temple (大云寺) in the south of the city be entrusted to Chan Master Chu (楚) for repair and residence, and the emperor issued an edict allowing it. Thereupon, Chan Master Chu raised funds and led craftsmen to restore the Dayun Temple to its original appearance. In the early years of Qianhua, the Qian family (錢氏) of Wuyue invited Chan Master Chu to Longxing Temple (龍興寺) in Qiantang (錢唐) to set up an altar to transmit precepts, and also奏 to the court to bestow upon him a purple robe and the title of 'Master'. Chan Master Chu considered himself to be of meager virtue and unworthy of such attire, and strongly declined. The poet Zheng Shuo (鄭說) praised his noble character and presented him with poems. Chan Master Chu was particularly proficient in the Lotus Sutra (法華經), and he gathered the masses to lecture on this scripture, totaling more than fifty sessions. He also once pricked his blood to transcribe the Lotus Sutra for offerings. In the third year of Changxing, suddenly lotus flowers grew in the lecture hall, with multiple layers of petals and fragrant aroma. On the night of the fifth day of the sixth month, he was still walking and reciting scriptures. After a while, the attendants only felt the sound was faint and the lamp was dim. When they went to check, they found him sitting in the lotus position and had passed away. He lived to the age of seventy-five, with fifty-two years of monastic life.
Shi Jin Faben (石晉法本)
During the Tianfu period, there was a monk who was observing the summer retreat at a Chan monastery in Xiangyang (襄陽), and Faben (法本) was also there. After the retreat ended, that monk said to Faben: 'I have left home and live in the Zhulin Temple (竹林寺) on the western mountain of Yedu (鄴都). There is a stone pillar in front of the temple as a marker. If you have time in the future, do not hesitate to visit me. Just strike the stone pillar once, and I will definitely come out to greet you.' After a long time, Faben indeed went to Yedu as agreed. He searched everywhere for the so-called Zhulin Temple, but could not find it. Someone casually pointed to a place and said: 'The elders have passed down that there were once sages living here, but it is just an empty name, without any real traces. Why bother to trouble yourself?' Faben saw the stone pillar towering and upright, and thought to himself: 'That monk did have something to teach me.' So he tried to strike the stone pillar, and suddenly wind and clouds gathered, and nothing could be seen within a short distance. After a while, the sky cleared, and the pavilions and towers suddenly appeared, already at the mountain gate. Soon, the monk came out from inside, and they talked about old times, very happy. So they held hands and walked over the steps, ascended the secret hall, and saw an elderly monk sitting on a large couch. The elderly monk asked again and again, and Faben described in detail the beginning and end of their acquaintance. The elderly monk said: 'You can stay for a meal and then leave.' After the meal, Faben asked to stay and live there, but the monk said that the elderly monk had ordered that he could not, so he hurriedly said goodbye, not knowing where he went.
贊曰。
豎為三際 橫為十方 中有一物 不可測量 從本以來 光明洞達 佛與眾生 無小懸隔 於此乎感 于彼乎通 彼此相涉 如太虛空 虛空湛然 孰分彼此 乃至感通 其理亦爾 當念入滅 當念出生 勿于善惡 而起現行
新修科分六學僧傳卷第二十六 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十七
浙東沙門 曇噩 述
定學
證悟以自行。神化以利他。是皆出於定也。何以言之。蓋明吾性也。而昏蔽之。然而求其所以復之者。必觀焉可也。觀則明而至於照矣。靜吾性也。而動亂之。然而求其所以復之者。必止焉可也。止則靜而至於寂矣。夫定其觀之照。而止之寂歟。故由寂以發悟。則證入深。由照以起化。則神變廣。是證悟神化二科。宜以系之定學之下也。
證悟科
晉竺僧顯。生傳氏。何朔人。燕坐山林。數日無飢色。太興末。劉曜𡨥洛陽。顯因南遊名山。無定處。偶疾臥。繫念安養。遂見無量壽佛。其光照身乃愈。是夕更衣澡浴。語侍者。所見皆異事。平明安坐泊然而化。有香滿室。十餘日乃歇。
晉竺法慧者
關中人也。性方剛
【現代漢語翻譯】 現代漢語譯本 贊曰： 豎向是過去、現在、未來三世，橫向是東、西、南、北、上、下、東南、東北、西南、西北十方。其中有一物，無法測量。 從一開始，它就光明通透，佛與眾生之間，沒有絲毫隔閡。 在此處感應，在彼處溝通，彼此相互關聯，就像太虛空一樣。 虛空如此澄澈，誰能區分彼此？乃至感應溝通，道理也是如此。 當下念頭入滅，當下念頭出生，不要因為善惡，而生起行為。
新修科分六學僧傳卷第二十六 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十七
浙東沙門 曇噩（Tane） 述
定學
通過自身修行來證悟，通過神通變化來利益他人。這些都源於禪定。為什麼這麼說呢？因為禪定能夠明瞭我們的本性，而（沒有禪定）會使本性昏暗矇蔽。因此，想要恢復本性，必須通過觀照才可以。觀照就能使本性明亮，進而達到照見一切的境界。禪定能夠使我們的本性安靜，而（沒有禪定）會使本性動盪混亂。因此，想要恢復本性，必須通過止息才可以。止息就能使本性安靜，進而達到寂滅的境界。禪定就是觀照的照和止息的寂。所以，從寂滅中生髮悟性，就能深入證悟；從觀照中生起變化，就能使神通廣大。因此，證悟和神化這兩個科目，應該歸屬於定學之下。
證悟科
晉代的竺僧顯（Zhúsēngxiǎn），是傳氏，何朔人。他隱居山林，數日沒有飢餓的樣子。太興末年，劉曜（Liú Yào）攻佔洛陽。竺僧顯因此南遊名山，沒有固定的住所。有一次生病臥床，一心想著安養，於是見到了無量壽佛（Amitābha Buddha），佛光照在他的身上，病就好了。當天晚上，他更換衣服，洗浴身體，告訴侍者，所見到的都是奇異的事情。第二天早上，他安然端坐而逝，有香氣充滿房間，十多天才消散。
晉代的竺法慧（Zhúfǎhuì）
是關中的人。性格剛強。
【English Translation】 English version Eulogy: Verticality represents the three times (past, present, and future), horizontality represents the ten directions (east, west, south, north, up, down, southeast, northeast, southwest, and northwest). Within them, there is a thing that cannot be measured. From the very beginning, it has been bright and clear. There is no small separation between the Buddha and sentient beings. Here there is feeling, there there is communication, they are interrelated, like the great void. The void is so clear, who can distinguish between them? Even feeling and communication, the principle is the same. At the moment of thought, enter extinction; at the moment of thought, be born. Do not, because of good and evil, give rise to action.
Newly Revised Classified Biographies of Six Monks, Volume 26 卍 New Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Monks
Newly Revised Classified Biographies of Six Monks, Volume 27
By Shramana Tan'e (Tán È) of Eastern Zhejiang
The Study of Samadhi (Dhyana)
Enlightenment is attained through self-cultivation, and spiritual transformation is used to benefit others. All of these originate from Samadhi. Why do I say this? Because Samadhi can clarify our nature, while (without Samadhi) our nature will be obscured. Therefore, to restore our nature, we must contemplate. Contemplation will make our nature bright, and then reach the state of illuminating everything. Samadhi can make our nature quiet, while (without Samadhi) our nature will be turbulent and chaotic. Therefore, to restore our nature, we must stop. Stopping will make our nature quiet, and then reach the state of stillness. Samadhi is the illumination of contemplation and the stillness of stopping. Therefore, from stillness, wisdom arises, and one can deeply realize enlightenment; from illumination, transformation arises, and spiritual powers become vast. Therefore, the two subjects of enlightenment and spiritual transformation should be classified under the study of Samadhi.
The Section on Enlightenment
During the Jin Dynasty, Zhusengxian (Zhúsēngxiǎn) of the Zhu family, was from Heshuo. He lived in seclusion in the mountains and forests, and did not appear hungry for several days. At the end of the Tai Hing period, Liu Yao (Liú Yào) captured Luoyang. Zhusengxian then traveled south to famous mountains, without a fixed residence. Once, he fell ill and lay in bed, focusing his mind on peaceful nourishment, and then saw Amitabha Buddha (Amitābha Buddha). The Buddha's light shone on his body, and he recovered. That night, he changed his clothes, bathed, and told his attendant that what he had seen were strange things. The next morning, he sat peacefully and passed away, with fragrance filling the room, which did not dissipate for more than ten days.
Zhu Fahui (Zhúfǎhuì) of the Jin Dynasty
Was from Guanzhong. His personality was upright and strong.
。以律自護。師事嵩高山浮圖密。建元元年。至襄陽止羊叔子寺。每行乞不受別請。日荷繩床自隨。至閑曠地。即設以坐。雨至以油帔覆上。雨止或視之但見繩床。失慧所在。方驚異。而慧處床上自若。然亦莫察其如何也。謂弟子法照曰。若過去世折雞一足殃至矣。俄照為人誤折其足。又曰。有可度一人。在新野。乃往見老父方耕。從乞其牛。老父不與。慧前捉牛鼻。老父懼施之。慧行七步。祝還其牛。未幾老父歿。征西庾稚恭。鎮襄陽。嫉慧惑眾。慧亦曰。吾宿對至。果為稚恭所害。壽五十八。臨刑曰。吾死三日有暴雨。已而雨水深丈餘。居民多死。
晉慧元者
河北人。史不書氏。為人純至。左右未嘗見喜慍之色。危坐必終日。棲止武陵平山寺。學者二十餘輩。刻苦於道。太元十四年沒。后其徒。入武當山見之。神色自若。寄聲寺僧。勤苦修行。勿怠。自是其人常聞空中磬聲。依而集眾。未嘗失時。
晉釋慧嵬
不知何許人。初游長安止大寺。久之。去禪冥山谷中。夜有一鬼無頭者。忽前立。嵬不懼。徐曰。汝無頭。便免頭痛之累。一何快哉。鬼即沒。頃之一無腹者至。嵬曰。汝無腹。正免飢渴之患。又何快哉。如是異形百出。嵬皆隨其所變遣之。一夕大雪。四施人跡。忽有美女子。扣
【現代漢語翻譯】 現代漢語譯本：他以戒律自我守護，拜嵩高山的浮圖密為師。建元元年，到達襄陽，住在羊叔子寺。每次乞食，不接受特別的邀請。每天揹著繩床跟隨自己，到了空曠的地方，就放下繩床坐下。下雨時，用油布蓋在上面。雨停后，有時去看他，只能看到繩床，不見慧所在。人們才感到驚異，而慧在床上安然自若。然而，也沒有人能觀察到他是如何做到的。他告訴弟子法照說：『如果過去世折斷雞的一隻腳，災殃就會降臨。』不久，法照被人不小心折斷了腳。他又說：『有一個可以度化的人，在新野。』於是前往拜見一位正在耕田的老父，向他乞討牛。老父不給，慧上前抓住牛的鼻子，老父害怕，就把牛施捨給他了。慧走了七步，祝願歸還他的牛。不久，老父去世。征西將軍庾稚恭鎮守襄陽，嫉妒慧迷惑眾人。慧也說：『我宿世的冤對到了。』果然被庾稚恭所殺害，享年五十八歲。臨刑時說：『我死後三天會有暴雨。』之後果然下起暴雨，水深一丈多，居民死了很多人。
晉朝的慧元（Huiyuan）
是河北人，史書沒有記載他的姓氏。為人純樸忠厚，身邊的人從未見過他喜怒的表情。端坐必定一整天，居住在武陵的平山寺，有二十多個學生，刻苦修行。太元十四年去世。後來他的弟子，進入武當山見到他，神色如常。托他帶話給寺里的僧人，要勤苦修行，不要懈怠。從此以後，人們經常聽到空中傳來磬的聲音，依照磬聲集合大眾，從未錯過時間。
晉朝的釋慧嵬（Huikui）
不知道是哪裡人。起初在長安遊歷，住在大的寺廟裡。很久以後，離開前往禪冥山的山谷中。夜裡有一個沒有頭的鬼，突然站在他面前。嵬不害怕，慢慢地說：『你沒有頭，就免去了頭痛的痛苦，多麼快樂啊！』鬼立刻消失了。一會兒，一個沒有肚子的人來了。嵬說：『你沒有肚子，正好免去了飢渴的困擾，又多麼快樂啊！』像這樣，各種各樣的怪異形狀出現了一百多種，嵬都隨著它們的變化打發走了它們。一天晚上，下著大雪，四處都是人的腳印。忽然有一個美麗的女子，敲門。
【English Translation】 English version: He protected himself with the precepts, and took Futu Mi of Mount Songgao as his teacher. In the first year of the Jianyuan era, he arrived in Xiangyang and stayed at the Yang Shuzi Temple. Each time he went begging for food, he did not accept special invitations. Every day he carried a rope bed with him. When he arrived at an open space, he would set it up and sit on it. When it rained, he would cover it with an oiled cloth. After the rain stopped, sometimes people would look and only see the rope bed, but Hui was nowhere to be found. People were surprised, but Hui was sitting on the bed as if nothing had happened. However, no one could observe how he did it. He said to his disciple Fazhao: 'If you break a chicken's leg in a past life, disaster will come.' Soon after, Fazhao's leg was accidentally broken by someone. He also said: 'There is someone who can be saved in Xinye.' So he went to see an old man who was plowing the field and begged him for his ox. The old man refused. Hui stepped forward and grabbed the ox's nose. The old man was afraid and gave the ox to him. Hui walked seven steps and wished for the ox to be returned to him. Not long after, the old man died. General Yu Zhigong, who was stationed in Xiangyang, was jealous of Hui for confusing the masses. Hui also said: 'My karmic debt from a past life has arrived.' As expected, he was killed by Yu Zhigong at the age of fifty-eight. Before his execution, he said: 'Three days after my death, there will be a heavy rain.' Afterwards, there was indeed a heavy rain, and the water was more than ten feet deep, and many residents died.
Jin Dynasty's Huiyuan (Huiyuan)
Was from Hebei, and the history books do not record his surname. He was pure and sincere, and those around him never saw him show joy or anger. He would sit upright all day long, and lived in Pingshan Temple in Wuling. He had more than twenty students who practiced diligently. He passed away in the fourteenth year of the Taiyuan era. Later, his disciples entered Mount Wudang and saw him, his expression as usual. He asked them to tell the monks in the temple to practice diligently and not to be lazy. From then on, people often heard the sound of a chime in the air, and they would gather according to the sound of the chime, never missing a time.
Jin Dynasty's Monk Huikui (Huikui)
It is not known where he was from. He first traveled in Chang'an and stayed in a large temple. After a long time, he left and went to the valley of Chanming Mountain. One night, a headless ghost suddenly stood in front of him. Kui was not afraid and slowly said: 'You have no head, so you are spared the pain of headaches, how happy!' The ghost immediately disappeared. A moment later, a person with no stomach arrived. Kui said: 'You have no stomach, so you are spared the suffering of hunger and thirst, how happy!' In this way, more than a hundred different strange shapes appeared, and Kui sent them all away according to their transformations. One night, it was snowing heavily, and there were footprints everywhere. Suddenly, a beautiful woman knocked on the door.
門求宿曰。我天女也。以上人有戒德。故來相慰。嵬曰。汝來不過欲見我耳。茲既見自當去。且汝於法為障道。其可宿乎。於是女子凌空而去。曰河水可竭。須彌可傾。彼上人者秉志堅貞。安帝時。與法顯西遊。后不知所終。
晉賢護
出孫氏。梁州人。游廣漢。止閻興寺。素習禪觀。臨終口出光明。五色遍照。遺言必遵天竺法阇維。無復葬。后得一指灰爐中。起塔曰指塔。以著見。
晉法緒
生混氏。高昌人。有高行。誦法華維摩金光明。入蜀。居劉師冢間。修禪觀。虎為伴侍。及卒。當盛夏。施身蟲鳥。而七日不壞。夕有光明照村落。其香氣則經旬乃歇。父老塔之冢上。
宋僧迦達多
僧迦羅哆。皆深曉禪法。達多禪坐。念食時至。有鳥銜果為供。達多私念曰。猿猴獻蜜。佛且受之。我何為而不可。元嘉十八年。臨川康王。請止廣。陵后徙建業而歿。羅哆以景平末。至建業。乞食人間。宴坐林下。翩然往來。世莫親疏。居鐘山之陽終焉。
宋玄高
生馮翊萬年魏氏。其母𡨥本邪見。而女兄特信。為母祈生無異見子。以奉大法。起門戶。𡨥忽夢梵僧散華空中孕。而生高。香光連旦夕。因名靈育。里閭敬之。別名世高。年十二求出家。父母以其尚少難之。一日有書
【現代漢語翻譯】 現代漢語譯本： 門求留宿，（女子）說：『我是天女，因為這位上人有戒律和德行，所以來安慰他。』 嵬（僧人名）說：『你來不過是想見我罷了，既然已經見到了，自然應當離去。而且你對於修行來說是障礙，怎麼可以留宿呢？』 於是女子升空而去，說：『河水可以枯竭，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）可以傾倒，這位上人秉持的志向是堅定不移的。』 安帝（Emperor An of Jin Dynasty）時期，（嵬）與法顯（Faxian，著名僧人）一起西行，後來不知所終。 晉代的賢護（Xianhu，僧人名） 出自孫氏，是梁州（Liang Province）人。遊歷廣漢（Guanghan），住在閻興寺（Yanxing Temple）。平時學習禪定觀想。臨終時口中發出光明，五種顏色遍照。遺言一定要遵照天竺（India）的習俗進行火化，不要再土葬。後來在灰爐中找到一根手指，於是建塔，命名為指塔，用以彰顯（他的事蹟）。 晉代的法緒（Faxu，僧人名） 出生于混氏，是高昌（Gaochang）人。有高尚的品行，誦讀《法華經》（Lotus Sutra）、《維摩經》（Vimalakirti Sutra）、《金光明經》（Golden Light Sutra）。進入蜀地（Shu），住在劉師的墳墓旁邊，修習禪定觀想，老虎作為伴侶侍奉。等到去世時，正值盛夏，將身體施捨給蟲鳥，但是七天沒有腐壞。晚上有光明照亮村落，那香氣經過十天才消散。父老鄉親在他的墳墓上建塔。 宋代的僧迦達多（Senghadatta，僧人名） 僧迦羅哆（Sengharata，僧人名），都精通禪法。達多禪坐時，想到吃飯的時間到了，有鳥銜著果實來供養。達多私下想：『猿猴獻蜜，佛陀尚且接受，我為什麼不可以呢？』 元嘉十八年（Yuanjia 18th year），臨川康王（Prince Kang of Linchuan）請他住在廣陵（Guangling），後來遷徙到建業（Jianye）而去世。羅哆在景平末年（Jingping era）到達建業，在人間乞食，在樹林下靜坐，飄然往來，世人不知道他的親疏。住在鐘山（Zhong Mountain）的南面而終老。 宋代的玄高（Xuangao，僧人名） 出生于馮翊萬年（Wannian of Fengyi）的魏氏（Wei family）。他的母親𡨥（音：pi，人名）本來持有邪見，而女兄特別信佛，為母親祈禱生一個沒有邪見的兒子，來奉獻大法，光大門楣。𡨥忽然夢見梵僧在空中散花，於是懷孕生下了玄高。香氣和光明連線早晚。因此起名叫靈育（Lingyu），里巷的人都尊敬他，別名叫世高（Shigao）。十二歲時請求出家，父母因為他年紀還小而感到為難。有一天有書信
【English Translation】 English version: A woman sought lodging at the door, saying, 'I am a celestial maiden. Because this superior person has precepts and virtue, I have come to comfort him.' Wei (a monk's name) said, 'Your coming is merely to see me. Now that you have seen me, you should naturally leave. Moreover, you are an obstacle to the Dharma. How can you stay?' Thereupon, the woman ascended into the sky and departed, saying, 'The river water can dry up, Mount Sumeru (the sacred mountain in Buddhist cosmology) can be overturned, but this superior person's aspiration is firm and unwavering.' During the reign of Emperor An of the Jin Dynasty, (Wei) traveled west with Faxian (a famous monk), and his whereabouts were later unknown. Xianhu (a monk's name) of the Jin Dynasty He came from the Sun family and was a native of Liang Province. He traveled to Guanghan and stayed at Yanxing Temple. He usually practiced meditation and contemplation. At the time of his death, light emanated from his mouth, shining in five colors all around. He left instructions that he must be cremated according to the customs of Tianzhu (India), and not be buried. Later, a finger was found in the ashes, so a pagoda was built, named Finger Pagoda, to commemorate (his deeds). Faxu (a monk's name) of the Jin Dynasty He was born in the Hun clan and was a native of Gaochang. He had noble conduct and recited the Lotus Sutra, Vimalakirti Sutra, and Golden Light Sutra. He entered Shu and lived next to the tomb of Liu Shi, practicing meditation and contemplation, with tigers as companions and attendants. When he died, it was midsummer, and he offered his body to insects and birds, but it did not decay for seven days. In the evening, light illuminated the villages, and the fragrance lasted for ten days. The elders built a pagoda on his tomb. Senghadatta (a monk's name) of the Song Dynasty Sengharata (a monk's name), both were well-versed in Chan practice. When Datta was meditating, he thought it was time to eat, and a bird brought fruit as an offering. Datta thought to himself, 'Monkeys offer honey, and the Buddha accepts it. Why can't I?' In the eighteenth year of Yuanjia, Prince Kang of Linchuan invited him to stay in Guangling, and later he moved to Jianye and died. Rata arrived in Jianye at the end of Jingping, begging for food among the people, sitting quietly under the trees, coming and going freely, and the world did not know his relatives. He lived on the south side of Zhong Mountain and died there. Xuangao (a monk's name) of the Song Dynasty He was born into the Wei family of Wannian of Fengyi. His mother, 𡨥 (pronounced pi, a personal name), originally held wrong views, but his elder sister was particularly devout, praying for her mother to give birth to a son without wrong views, to dedicate to the Great Dharma and glorify the family. 𡨥 suddenly dreamed of a Brahman monk scattering flowers in the air, and then she became pregnant and gave birth to Xuangao. Fragrance and light connected morning and evening. Therefore, he was named Lingyu, and the people in the neighborhood respected him. His other name was Shigao. At the age of twelve, he asked to become a monk, but his parents were reluctant because he was still young. One day there was a letter
生。欲歸隱中常山者。過宿高家。父母以高托之。是夕見父老之祖餞者紛然。明日皆復至其家。乃悟以為疇昔之來者。蓋神所迎也。高留書生處兩日。既得師。因易名玄高而剃落焉。年十五。問道要于石羊寺之浮馱䟦陀禪師。頃之遽有悟入。䟦陀不敢以師禮見。旋居麥積山。善鄰居之高行沙門曇弘。時曇無毗。自西北至涼。妙于禪觀。高又親之旬日。毗輒反問未決之義。及毗西歸。有妖比丘忌高。讒于河南王世子曼曰。今聚徒將為國害。曼信而欲殺之。其父河南王不許。擯高於河北。高既至。居林陽堂山。山蓋地仙宅也。夜聞鐘磬聲。高門弟子百餘輩。有玄紹者。嘗指地出水給眾。如紹者又十一人。曇弘尤見禮于河南王弘。間謂王曰。高希世之瑞也。王何以𢷤之。貧道殊為王惜之也。王迎高。高將赴命出山。草木輒摧。偃石塞路。不得行。高曰。吾志在弘道。而自滯巖穴。于爾鬼神亦無益也。路乃可進。王郊迎以為國師。游梁土。沮渠蒙遜禮敬特甚。門弟子僧印自謂已得阿羅漢。高假以神力。使于定中。聞十方無盡世界諸佛所說之法不同。印於一夏。尋其所見不盡。愧懼懺悔。時魏拓拔燾據平城。每侵涼境。燾舅陽平王社。請高同歸魏都。太子拓拔晃師事之。晃嘗被讒。燾疑之。晃以語高。高為作金光明懺。燾乃夢其
先祖讓燾。不當以讒疑太子。燾既覺。以夢語群臣。臣下皆稱太子無過。待之如初。下書將讓位。且使太子典國。朝士庶民。稱臣上書如表。但以白紙為別焉。崔皓𡨥謙之者。皆燾寵臣。懼晃纂承不利於己。乃謂曰。太子前實有謀。但結玄高。以道術。致先帝恐陛下耳。若不誅高。必為大害。燾大怒。敕收高殺之。才四十三歲。元嘉二十一年也。時梁土沙門慧崇同被害。弟子玄暢。時在雲中。忽見一人來曰。君師可痛。以馬借之。日馳六百里。至魏都未晡泣曰。和尚神力當爲我起。於是高開目瞪視。謂諸弟子曰。大法應化。隨緣盛衰。盛衰在跡。理恒湛然。但惜汝等行如我耳。唯玄暢南度得無他。汝等死後法當更興。善自修心。無令中悔。言訖即化。沙門法達號呼曰。聖人去世我何用生。應聲見高雲中。達頂禮乞救。高曰。不忘一切。寧獨君耶。達問曰。和尚與崇公。並生何所。曰我願生惡趣。救護眾生。崇已生安養矣。達曰和尚已升何地。高曰。吾弟子中有知之者。達訪弟子。皆曰得忍菩薩。
宋僧周
不知何許人。有高行。痛自韜晦。住嵩山石室。魏道武之滅佛法也。周前知之。與諸沙門。隱長安寒山。后道武以疾尋悔。即族崔浩𡨥謙之等。而佛法復興。聞周名。遣使徴請。周固辭以老病。而弟子僧
【現代漢語翻譯】 現代漢語譯本： 先祖拓跋燾（拓跋燾：北魏皇帝），不應該因為讒言而懷疑太子。拓跋燾醒悟后，把夢中之事告訴群臣。臣下都說太子沒有過錯，待他如初。拓跋燾下詔書打算讓位，並且讓太子處理國家政事。朝廷官員和百姓，都像上奏章一樣稱臣上書，只是用白紙來區分。
崔皓（崔皓：北魏大臣）和寇謙之（寇謙之：北魏道士）都是拓跋燾寵信的大臣，他們害怕拓跋晃（拓跋晃：太子）繼承皇位后對他們不利，就說：『太子之前確實有謀反之心，只是結交了玄高（玄高：僧人），用道術，導致先帝害怕陛下。如果不誅殺玄高，必定成為大禍害。』拓跋燾大怒，下令逮捕並殺害了玄高，當時他才四十三歲，那是元嘉二十一年。當時梁地的沙門慧崇（慧崇：僧人）也一同被害。弟子玄暢（玄暢：僧人），當時在雲中，忽然看見一個人來說：『你的師父很痛苦，用馬借給他。』一天奔馳六百里，到達魏都時還沒到下午，哭著說：『和尚有神力，應當為我復活。』於是玄高睜開眼睛看著，對眾弟子說：『大法應運變化，隨著因緣盛衰。盛衰只是表象，真理永遠不變。只是可惜你們的行為像我一樣。只有玄暢南渡才能沒有其他災禍。你們死後佛法應當更加興盛，好好修心，不要後悔。』說完就圓寂了。沙門法達（法達：僧人）號啕大哭說：『聖人去世我活著還有什麼用？』應聲看見玄高在雲中。法達頂禮叩拜請求救助。玄高說：『不會忘記一切眾生，難道只有你嗎？』法達問：『和尚與慧崇公，都往生到哪裡了？』玄高說：『我願意往生惡趣，救護眾生。慧崇已經往生安養凈土了。』法達問：『和尚已經升到什麼果位？』玄高說：『我的弟子中有知道的。』法達詢問弟子，都說玄高是得忍菩薩。
宋僧周
不知道是什麼地方的人，有高尚的品行，極力隱藏自己。住在嵩山的石室裡。北魏道武帝（道武帝：北魏皇帝）要滅佛法的時候，周（周：僧人）事先知道這件事，與眾沙門，隱居在長安的寒山。後來道武帝因為生病而後悔，就誅殺了崔皓、寇謙之等人，佛法又重新興盛。道武帝聽說了周的名聲，派使者徵召他。周堅決推辭，說自己年老多病，而派弟子僧
【English Translation】 English version: Emperor Taiwu (Emperor Taiwu: Emperor of Northern Wei) of the ancestors should not have suspected the crown prince because of slander. After Emperor Taiwu realized this, he told his ministers about the dream. The ministers all said that the crown prince was not at fault and treated him as before. Emperor Taiwu issued an edict intending to abdicate the throne and let the crown prince handle state affairs. Court officials and common people all submitted memorials as if they were addressing the emperor, but they used white paper to distinguish them.
Cui Hao (Cui Hao: Minister of Northern Wei) and Kou Qianzhi (Kou Qianzhi: Taoist of Northern Wei) were both favored ministers of Emperor Taiwu. They were afraid that Tuoba Huang (Tuoba Huang: Crown Prince) would be unfavorable to them after he inherited the throne, so they said: 'The crown prince did have rebellious intentions before, but he befriended Xuan Gao (Xuan Gao: Monk) and used Taoist arts to make the late emperor afraid of Your Majesty. If Xuan Gao is not executed, he will surely become a great disaster.' Emperor Taiwu was furious and ordered the arrest and execution of Xuan Gao, who was only forty-three years old at the time, in the twenty-first year of Yuanjia. At that time, the Shramana Huichong (Huichong: Monk) of Liang was also killed. The disciple Xuanchang (Xuanchang: Monk), who was in Yunzhong at the time, suddenly saw a person who said: 'Your master is in great pain, lend him a horse.' He galloped six hundred miles a day and arrived in the Wei capital before noon, crying and saying: 'The monk has divine power and should revive for me.' Then Xuan Gao opened his eyes and looked at the disciples and said: 'The Great Dharma changes with the times, flourishing and declining according to conditions. Flourishing and declining are only appearances, the truth is always constant. It is only a pity that your actions are like mine. Only Xuanchang's crossing to the south can avoid other disasters. After you die, the Dharma should flourish even more, cultivate your minds well, and do not regret it.' After saying this, he passed away peacefully. The Shramana Fada (Fada: Monk) wailed and cried, saying: 'What is the use of my living after the saint has passed away?' In response, he saw Xuan Gao in the clouds. Fada prostrated and begged for help. Xuan Gao said: 'I will not forget all sentient beings, is it only you?' Fada asked: 'Where have the Venerable and Huichong gone?' Xuan Gao said: 'I am willing to be born in evil realms to save sentient beings. Huichong has already been born in the Pure Land of Bliss.' Fada asked: 'What stage has the Venerable reached?' Xuan Gao said: 'Some of my disciples know.' Fada asked the disciples, and they all said that Xuan Gao was a Bodhisattva who had attained forbearance.
Song Monk Zhou
It is not known where he came from, he had noble conduct and tried to hide himself. He lived in a stone chamber on Mount Song. When Emperor Daowu (Emperor Daowu: Emperor of Northern Wei) of Northern Wei wanted to destroy the Buddha Dharma, Zhou (Zhou: Monk) knew about it in advance and, with the other Shramanas, hid in Hanshan in Chang'an. Later, Emperor Daowu regretted it because of illness, and he executed Cui Hao, Kou Qianzhi, and others, and the Buddha Dharma was revived. Emperor Daowu heard of Zhou's reputation and sent envoys to summon him. Zhou firmly declined, saying that he was old and sick, and sent his disciple Seng
亮代行。亮既行。周於是夕入火光三昧而化。塔其骨山中。亮至都。永昌王郊迎之。為說法關中。修完精舍。廣度沙門亮勸之也。
宋慧通
關中人。史亡其氏。少得度。止長安太后寺。誦增一阿含經。又從涼州慧紹禪師。受禪觀法門。專心祈生凈土。偶微疾。見無量壽佛光明照身有異香。良久遂化。壽五十九。
宋法期
生向氏。蜀郡[郫-卑+((白-日+田)/廾)]人也。幼孤。事兄以悌稱里閭。年十四出家得度。從智猛禪師受法。與靈期寺沙門法林。共習禪觀。皆獲證。后從玄暢。游至江陵。而十住觀門。所得已九。惟師子奮迅三昧未盡。暢嘆曰。吾西涉流沙。北抵幽漠。或探禹穴。登衡霍。所閱勝侶多矣。獨子有禪支分。竟沒于長沙寺。神光異香。薰照近遠。壽六十二。時蜀龍華沙門道果。亦以禪觀著稱。名與期並。
宋慧安
不知何許人。少為人虜。賣于荊州富家。作役謹甚。主人愛之。年十八。聽出家為沙彌。止江陵琵琶寺。風貌庸率。眾頗輕之。然當僧齋坐時。輒起行水。自上至下。水用不竭。眾訝其異。及受具靈蹟益著。嘗與沙門慧濟。上堂布薩。堂戶未開。綰濟手指從壁隙入。出亦如之。濟甚駭懼不敢言。安謂濟曰。我當遠行。今與君訣別。仰見空中。
【現代漢語翻譯】 現代漢語譯本：亮於是出發了。亮出發后，周于當晚進入火光三昧（Samadhi of Fiery Light，一種禪定狀態）而圓寂。人們將他的骨灰建塔于山中。亮到達都城后，永昌王在郊外迎接他，為他講授佛法，修繕寺廟，廣泛度化僧人，這些都是亮勸導的結果。
宋代的慧通
關中人，史書沒有記載他的姓氏。年少時出家，住在長安太后寺，誦讀《增一阿含經》（Ekottara Agama Sutra，佛教經典）。又跟隨涼州的慧紹禪師，學習禪觀法門。專心祈求往生凈土。偶然得了小病，看見無量壽佛（Amitabha Buddha，阿彌陀佛）的光明照耀自身，並有奇異的香氣。過了很久就圓寂了，享年五十九歲。
宋代的法期
俗家姓向，是蜀郡[郫-卑+((白-日+田)/廾)]（今四川省郫縣）人。年幼時成了孤兒，侍奉兄長以孝悌聞名鄉里。十四歲出家得度，跟隨智猛禪師學習佛法，與靈期寺的沙門法林一起修習禪觀，都獲得了證悟。後來跟隨玄暢，遊歷到江陵，對於十住觀門（Ten Dwellings of Contemplation，禪觀的十個階段）的理解已經達到了第九個階段。只有師子奮迅三昧（Lion's Speed Samadhi，一種高級禪定狀態）還沒有完全掌握。玄暢感嘆道：『我西行穿越流沙，北至幽暗邊遠之地，或者探訪禹穴，登上衡山、霍山，所見到的傑出僧侶很多了，只有你具有禪定的支分。』最終圓寂于長沙寺，神光和異香，薰染照耀了遠近。享年六十二歲。當時蜀地的龍華寺沙門道果，也以禪觀而聞名，名聲與法期並列。
宋代的慧安
不知道是哪裡人。年少時被人擄走，賣給荊州的一個富人家，做事非常謹慎。主人很喜歡他。十八歲時，聽從主人的允許出家為沙彌，住在江陵琵琶寺。相貌平庸，大家都很輕視他。然而當僧眾齋戒坐定時，他總是起身行水（給僧眾供水），從上到下，水用之不竭。大家都驚訝他的奇異之處。等到受了具足戒后，靈異的跡象更加顯著。曾經與沙門慧濟一起上堂布薩（舉行說戒儀式），堂屋的門還沒有打開，他拉著慧濟的手指從墻壁的縫隙進入，出來時也一樣。慧濟非常害怕，不敢說話。慧安對慧濟說：『我將要遠行，現在與你訣別。』抬頭看見空中。
【English Translation】 English version: Liang then departed. After Liang's departure, Zhou entered the Samadhi of Fiery Light (Huoguang Sanmei, a state of meditative absorption) that evening and passed away. A pagoda was built in the mountains to enshrine his bones. When Liang arrived at the capital, King Yongchang greeted him in the suburbs, expounded the Dharma for him in the Guanzhong region, renovated monasteries, and extensively ordained monks, all at Liang's urging.
Hui Tong of the Song Dynasty
A person from Guanzhong, whose family name was not recorded in the historical records. He became a monk at a young age and resided in the Empress Dowager Temple in Chang'an, reciting the Ekottara Agama Sutra (Zengyi Ahan Jing, a Buddhist scripture). He also followed the Chan Master Hui Shao of Liangzhou to learn the methods of Chan contemplation. He wholeheartedly prayed for rebirth in the Pure Land. He contracted a minor illness and saw the light of Amitabha Buddha (Wuliangshou Fo, the Buddha of Infinite Life) shining upon him, accompanied by an unusual fragrance. After a long time, he passed away at the age of fifty-nine.
Fa Qi of the Song Dynasty
His lay surname was Xiang, and he was from [Pi-Bei+((Bai-Ri+Tian)/Gong)] (present-day Pixian County, Sichuan Province) in the Shu Commandery. He became an orphan at a young age and was known in his village for his filial piety towards his elder brother. He became a monk at the age of fourteen, receiving ordination and studying the Dharma under Chan Master Zhi Meng. Together with the Shramana Fa Lin of Lingqi Temple, he practiced Chan contemplation and both attained realization. Later, he traveled with Xuan Chang to Jiangling, where his understanding of the Ten Dwellings of Contemplation (Shi Zhu Guanmen, ten stages of Chan contemplation) had reached the ninth stage. Only the Lion's Speed Samadhi (Shizi Fenxun Sanmei, an advanced state of meditative absorption) had not been fully mastered. Xuan Chang sighed and said, 'I have traveled west across the shifting sands, north to the dark and remote regions, or explored the caves of Yu, and ascended Mount Heng and Mount Huo. I have seen many outstanding monks, but only you possess the branches of Chan concentration.' He eventually passed away at Changsha Temple, and the divine light and fragrance illuminated the vicinity. He lived to be sixty-two years old. At that time, the Shramana Dao Guo of Longhua Temple in Shu was also renowned for his Chan contemplation, and his reputation was on par with Fa Qi.
Hui An of the Song Dynasty
It is not known where he was from. He was captured and sold as a slave to a wealthy family in Jingzhou, where he served with great diligence. The master loved him. At the age of eighteen, he was allowed to become a Shramanera (novice monk) and resided in the Pipa Temple in Jiangling. His appearance was ordinary, and the monks often looked down on him. However, when the monastic community sat down for a meal, he would always get up to provide water (to the monks), from top to bottom, and the water would never run out. Everyone was amazed by his strangeness. After receiving the full monastic precepts, his miraculous signs became even more evident. Once, he and the Shramana Hui Ji were about to conduct the Uposatha (recitation of precepts) in the hall. The door of the hall had not yet been opened, and he took Hui Ji's finger and entered through a crack in the wall, and came out in the same way. Hui Ji was very frightened and dared not speak. Hui An said to Hui Ji, 'I am about to travel far away, and now I bid you farewell.' He looked up and saw the sky.
皆好華有絲竹聲。天香郁然。濟愈懼不得語。安曰。吾與子游所見。慎勿妄言。言即有咎。唯西南有一白衣新發意菩薩。可與之言。於是辭去。附巨商之舟。入湘中。路患痢將死。謂商曰。我死必露屍岸上。不須設棺也。問其意。曰吾欲以施蟲鳥耳。商人如其旨。以尸投岸側。夜輒有火𦦨從身出。商大怖。刺舟至湘中。而安已先在。欲就語又不得。濟后至陟屺寺。詣隱士劉虬夜語。以及之。虬即遙禮曰。此得火光三昧者也。時蜀又有僧覽法衛。俱神異。世疑其得道云。
宋道法
生曹氏。燉煌人也。少為沙門。精苦有高行。持祝神驗。游成都。從王休之費鏗之請。住興樂香積二寺。時至乞食。不受別請。嘗入定。登內院。見彌勒。自臍輪放光。照三塗苦。於是加意常坐不臥。元徽二年化去。貌如生。
宋普恒
生郭氏。成都人。兒時見異比丘。說法于空中。向親敘之。愿出家。及長為沙門。止洛下安樂寺。好於閑靜處。收攝其心。與蜀沙門韜公友善。自謂嘗入火光三昧。自眉間下。屬金剛水際。于光中見諸色像。先身業報等事。升明中歿。壽七十八。手屈三指。強信之不可。平生貌黑瘠。既而腴晢殊甚。然後知其為得道也。阇維。有煙成五色良久。異香郁然。
齊阿那摩
此云
【現代漢語翻譯】 現代漢語譯本： 大家都喜歡華麗的裝飾，有絲竹音樂的聲音。空氣中瀰漫著濃郁的香氣。濟愈發害怕，說不出話來。安說：『我與你所見到的，要謹慎，不要胡亂說話。說了就會有災禍。只有西南方有一位身穿白衣、剛剛發願的菩薩，可以與他交談。』於是辭別離去，搭乘大商人的船，進入湘中。路上得了痢疾，將要死去，對商人說：『我死後一定要將屍體暴露在岸上，不需要設定棺材。』商人問他原因，他說：『我想用我的身體來佈施給蟲鳥罷了。』商人按照他的意思，將屍體投在岸邊。夜裡常常有火焰從屍體中冒出。商人非常害怕，劃船到了湘中。而安已經先在那裡了。濟想要上前交談，又無法靠近。濟後來到了陟屺寺，拜訪隱士劉虬，夜晚與他交談，說到了這件事。劉虬立刻遙遙地行禮說：『這位是得到了火光三昧的人啊。』當時蜀地還有僧人覽法衛，都具有神奇的能力。世人懷疑他們已經得道了。
宋 道法（僧人名） 生於曹氏，是敦煌人。年輕時做了沙門（出家人），精進刻苦，有很高的德行。持咒非常靈驗。遊歷到成都，接受王休之、費鏗的邀請，住在興樂寺、香積寺。常常到時間就去乞食，不接受特別的邀請。曾經入定，登上內院，見到了彌勒（未來佛）。彌勒從臍輪放出光明，照亮了三塗（地獄、餓鬼、畜生）的苦難。於是更加用心，常常坐禪不睡覺。元徽二年圓寂，容貌如同活著的時候一樣。
宋 普恒（僧人名） 生於郭氏，是成都人。小時候看見奇異的比丘（出家人），在空中說法。他向親人敘述這件事，表達了想要出家的願望。長大后做了沙門，住在洛下的安樂寺。喜歡在閑靜的地方，收攝自己的心。與蜀地的沙門韜公關係很好。他自稱曾經進入火光三昧，從眉間向下，到達金剛水際。在光中看見各種色像，以及前世的業報等事情。升明年間去世，享年七十八歲。去世后，他的手彎曲了三根手指，這讓人更加相信佛法的不可思議。他平生容貌黝黑乾瘦，去世后卻變得豐腴白皙，非常不一樣。人們這才知道他是得道之人。火化后，有煙霧形成五種顏色，持續了很久。還有奇異的香氣，非常濃郁。
齊 阿那摩（僧人名） 意思是
【English Translation】 English version: Everyone liked the beautiful decorations and the sounds of string and bamboo instruments. A rich fragrance filled the air. Ji became increasingly afraid and unable to speak. An said, 'What you and I have seen, be careful not to speak recklessly. Speaking will bring misfortune. Only in the southwest is there a newly enlightened Bodhisattva in white robes who can be spoken to.' So he bid farewell and departed, boarding a large merchant's ship to enter Xiangzhong. On the way, he contracted dysentery and was about to die. He said to the merchant, 'After I die, be sure to expose my corpse on the shore; there is no need to provide a coffin.' When asked why, he said, 'I wish to use my body to give alms to insects and birds.' The merchant followed his instructions and cast the corpse on the shore. At night, flames often emerged from the corpse. The merchant was greatly frightened and sailed to Xiangzhong. But An was already there. Ji wanted to approach and speak, but could not get close. Later, Ji arrived at Zhiqi Temple and visited the recluse Liu Qiu, talking with him at night and mentioning this matter. Liu Qiu immediately bowed respectfully from afar and said, 'This is one who has attained the Samadhi of Fiery Light.' At that time, there were also monks Lan Fawei in Shu, both of whom possessed miraculous abilities. The world suspected that they had attained the Dao.
Song Daofa (name of a monk) Born into the Cao family, he was a native of Dunhuang. He became a Shramana (monk) at a young age, diligent and ascetic, with high virtue. His mantras were very effective. He traveled to Chengdu and, at the invitation of Wang Xiuzhi and Fei Keng, resided in Xingle Temple and Xiangji Temple. He would always go begging for food at the appointed time and did not accept special invitations. He once entered Samadhi and ascended to the inner courtyard, where he saw Maitreya (the future Buddha). Maitreya emitted light from his navel chakra, illuminating the suffering of the three realms (hell, hungry ghosts, and animals). Therefore, he became more diligent and often meditated without sleeping. He passed away in the second year of Yuanhui, his appearance as if he were still alive.
Song Puheng (name of a monk) Born into the Guo family, he was a native of Chengdu. As a child, he saw a strange Bhikshu (monk) preaching in the air. He told his relatives about this and expressed his desire to become a monk. When he grew up, he became a Shramana and resided in Anle Temple in Luoyang. He liked to be in quiet places, collecting his mind. He was good friends with the Shramana Tao Gong of Shu. He claimed to have entered the Samadhi of Fiery Light, from between his eyebrows down to the Vajra Water boundary. In the light, he saw various forms and images, as well as the karmic retributions of his past lives. He passed away during the Shengming era at the age of seventy-eight. After his death, three fingers of his hand were bent, which made people believe even more in the inconceivable nature of the Dharma. In life, his appearance was dark and thin, but after his death, he became plump and fair, very different. Only then did people know that he was an enlightened person. After cremation, smoke formed five colors, lasting for a long time. There was also a strange fragrance, very rich.
Qi Ananamo (name of a monk) This means
寶意。姓康氏。康居國人。建中初。至建業。止瓦官寺。常宴坐樹下。明經律。善持神祝。轉側數百貝子。立知吉兇。以香涂掌。見人往事。世祖以銅唾盂施之。一夕而失。乃空卷一席祝之。三夕而盂在席中。永明末終。
梁植相
姓郝。梓潼涪人。初為巴西郡吏。嘗以太守鄭貞命。奉獻京師。普通初。上方隆尚佛乘。塔廟莊嚴侈于甲弟。僧尼貴擬王公。相慕之。遂出家。及還蜀。妻子皆剃落。大同中。相進修加精厲。一食常坐。畢命不渝。時南武都。有法愛道人。以祝術。為世所宗。相往觀之。是夕見一物。偉衣冠前至。相不為動。物尋舉相所坐繩床。高四五尺許。即隱去。斯須復來舉床。僅動一角去。斯須復來前立。如初。相終不動。頃焉忽見其面于屋上樑棟。有摧裂聲甚大。相略不動。物遽禮拜求懺悔。明日相語愛曰。汝其捨去邪法則善。相生長邊鄙。而音吐凡陋。后往益府講肆聽習。而眾加侮誚。相一弗以介意。嘗因行役。寄宿道士館。道士素聞其名。恐其誘己徒屬而弗禮焉。夜既分。虎群號相所臥處。諸道士通夕不能安。黎明從之求受戒。又見釣弘農水側者。喻之使毋殺。其人意殊慢。相即唾水中。忽有大蛇昂首。四顧趨釣者。釣者懺悔。遂師事之為弟子。未幾聚徒青城山。梁王蕭撝尤致欽重
【現代漢語翻譯】 現代漢語譯本： 寶意（Bao Yi）：姓康，是康居國（Kangju）人。建中（Jianzhong）初年，來到建業（Jianye），住在瓦官寺（Waguan Temple）。他經常在樹下靜坐，精通經律，擅長持誦神咒。轉動數百枚貝子（beizi，一種占卜工具），就能立即知道吉兇。用香塗抹手掌，就能看到別人的往事。世祖（Shizu）曾賞賜給他一個銅唾盂，但他一夜之間就丟失了。於是他對著空卷一席唸誦咒語，三夜之後，唾盂又出現在席中。永明（Yongming）末年去世。
梁植相（Liang Zhixiang）：姓郝（Hao），是梓潼涪（Zitong Fu）人。起初是巴西郡（Baxi Prefecture）的郡吏。曾經奉太守鄭貞（Zheng Zhen）的命令，進貢京師。普通（Putong）初年，皇上崇尚佛法，塔廟的莊嚴程度超過了甲等府第，僧尼的尊貴堪比王公。植相羨慕他們，於是出家。等到返回蜀地，他的妻子兒女都剃髮出家。大同（Datong）年間，植相更加精進修行，一日只吃一餐，常坐不臥，直到去世都沒有改變。當時南武都（Nanwudu）有個法愛道人（Fa'ai Daoren），憑藉祝術被世人推崇。植相前去觀看，當晚看見一個穿著華麗衣冠的東西來到面前，植相不為所動。那東西隨即舉起植相所坐的繩床，離地四五尺高，然後消失了。一會兒又來舉床，僅僅動了一個角。一會兒又來到面前站立，和開始一樣。植相始終不動。忽然看見它的臉出現在屋上的樑棟上，有很大的摧毀撕裂的聲音，植相稍微也不動。那東西連忙禮拜請求懺悔。第二天，植相對法愛說：『你還是捨棄邪法才好。』植相生長在邊遠地區，聲音吐字粗俗鄙陋，後來前往益府（Yifu）的講堂聽講學習，眾人加以侮辱嘲笑，植相一概不放在心上。曾經因為公務，寄宿在道士館。道士早就聽說過他的名字，害怕他引誘自己的徒弟，因此對他很不禮貌。到了半夜，一群老虎在植相睡覺的地方吼叫，道士們整夜不能安睡。黎明時，他們跟隨植相請求受戒。又看見有人在弘農（Hongnong）水邊釣魚，植相勸告他不要殺生，那人態度傲慢。植相就朝水中吐唾沫，忽然有一條大蛇昂起頭，四處張望，衝向釣魚的人，釣魚的人懺悔，於是拜植相為師。不久，聚集徒弟在青城山（Qingcheng Mountain）。梁王蕭撝（Xiao Hui）尤其對他欽佩尊重。
【English Translation】 English version: Bao Yi: His surname was Kang, and he was a native of Kangju. In the early years of Jianzhong, he came to Jianye and stayed at Waguan Temple. He often sat in meditation under a tree, was well-versed in scriptures and precepts, and was skilled in reciting divine mantras. By turning hundreds of cowrie shells, he could immediately know good or bad fortune. By applying incense to his palm, he could see people's past events. Emperor Shizu once bestowed upon him a copper spittoon, but he lost it overnight. So he chanted a spell towards an empty scroll and mat, and after three nights, the spittoon reappeared in the mat. He passed away at the end of Yongming.
Liang Zhixiang: His surname was Hao, and he was a native of Zitong Fu. Initially, he was a clerk in Baxi Prefecture. He once followed the prefect Zheng Zhen to make offerings to the capital. In the early years of Putong, the emperor highly revered Buddhism, and the grandeur of pagodas and temples surpassed even the residences of the nobility, while monks and nuns were as esteemed as princes and dukes. Zhixiang admired them and thus became a monk. When he returned to Shu, his wife and children all shaved their heads and became monks and nuns. During the Datong period, Zhixiang became even more diligent in his practice, eating only one meal a day and always sitting in meditation, never changing until his death. At that time, there was a Daoist named Fa'ai in Nanwudu, who was revered by the world for his incantations. Zhixiang went to observe him, and that night he saw a being in magnificent attire come before him, but Zhixiang remained unmoved. The being then lifted the rope bed on which Zhixiang was sitting, about four or five feet off the ground, and then disappeared. After a while, it came again to lift the bed, only moving one corner. After a while, it came again and stood before him, as before. Zhixiang remained unmoved throughout. Suddenly, he saw its face on the beams of the roof, and there was a great sound of destruction and tearing, but Zhixiang remained slightly unmoved. The being hurriedly bowed and begged for repentance. The next day, Zhixiang said to Fa'ai, 'You should abandon your heretical practices.' Zhixiang grew up in a remote area, and his speech was vulgar and unrefined. Later, he went to the lecture halls in Yifu to listen and learn, but the others insulted and ridiculed him, which Zhixiang did not mind at all. Once, while on official duty, he stayed overnight at a Daoist temple. The Daoists had long heard of his name and feared that he would seduce their disciples, so they treated him very impolitely. In the middle of the night, a pack of tigers roared near where Zhixiang was sleeping, and the Daoists could not sleep all night. At dawn, they followed Zhixiang and asked to receive the precepts. He also saw someone fishing by the Hongnong River and advised him not to kill, but the man was arrogant. Zhixiang then spat into the water, and suddenly a large snake raised its head, looked around, and rushed towards the fisherman. The fisherman repented and became Zhixiang's disciple. Soon after, he gathered disciples on Qingcheng Mountain. Prince Xiao Hui of Liang especially admired and respected him.
。一日謂弟子曰。吾無勝業以生凈土。然而三塗之苦。天堂之樂。亦非所生也。無已則仍生此土。以教化汝等。汝等其努力行道哉。跏趺而逝。壽三十有四。於是獠民聚觀嘆異。興起則效。而夷俗為變。先是相建柏林寺于綿城之西。手植梧桐一株于堂下。極為繁茂。至是無故衰落。維那晨起擊鐘。失響。上座僧起謂人曰。此必有大兇。遽逃避。既而訃至。寺去青城四百餘里。而感應如此。豈可以常情測哉。梁之季。道香僧朗。並神異。茲不具錄。
梁慧勝
交趾人。住仙州山寺。日誦法華一偏。以為常。后從外國禪師達磨提婆。學諸觀行。一定必周晨夕。彭城劉繢。出守南海。聞其風而禮致之。𢹂以俱歸。處之幽棲寺。終日默然如愚。與之遊。愈久愈可敬。分衛之暇。閉戶無他事。永明五年。遷憩鐘山延賢精舍。心遠地僻尤稱。天監中卒。壽七十。
魏志湛
齊州山荏人。出家居人頭山𠷢草寺。寺即宋之求那䟦摩。所立道場也。至湛而規模猶未替。湛於法華專務誦持。將終之日。梁沙門寶誌懸知之。謂武帝曰。今日北方山荏縣人頭山𠷢草寺。須陀洹果聖僧入滅矣。揚都道俗聞之。莫不北向致禮。故湛之終也。寂然掩息。余無病惱。獨于兩手各屈一指而已。識者以為西竺誠於此驗所證果位。蓋
謂一指初果。二指則二果也。是知湛寔初果云。筑塔人頭山。其石灰泥土。雖鳥獸莫污衊。
魏佛陀
西域人。既習靜慮。且以觀方利物為志。而交友六人。其五人者。已證果矣。其未證者。獨陀爾。憤悱之至。如不自容。於是證果之友。謂之曰。道以無心得。非可以力致也。且子于震旦。當有別緣。度二弟子。作世利益。此其所得則亦大矣。盍行乎。因復遊歷。至魏之北臺恒安而止焉。時孝文方隆尚吾教。厚加禮遇。鑿石以龕其居。給糧以飽其侶。而徴應累著。識者異之。城內康氏饒資。更為造院以遵常業。一日小兒于門隙窺陀。他無所見。但見大火赫然而已。走告其家使窺之。無見也。由是知其獲證不誣。及遷都伊洛。詔于少室構寺以處之。今之少林是也。每謂眾曰。此精舍將來終無所乏。吾固別召靈祇衛護之矣。故茲逮二百載。雖其間兇歉薦臻。而寺賦充實。則抑陀之願力歟。尤善聲論。後於洛。度慧光僧稠二弟子。始皆引杖以擊其頭。知為法器。遂以度之。異日果名天下。事各有傳。陀以老不預眾。感一善神與俱飲食起居。惟神是聽。亦時令設饌祀饗之。已而手畫其像于房壁間。未幾告終。
魏慧達
一名窣和。姓劉氏。咸陽東北三城定陽稽胡也。勇而多力。嗜獵射。倜儻自縱。雅
【現代漢語翻譯】 『一指』（yī zhǐ）指的是初果（chū guǒ，須陀洹果，Sotāpanna，預流果）。『二指』（èr zhǐ）指的是二果（èr guǒ，斯陀含果，Sakadāgāmin，一來果）。由此可知湛寔（zhàn shí）初果（chū guǒ）時說：『筑塔人頭山（zhù tǎ rén tóu shān），其石灰泥土，雖鳥獸莫污衊。』
魏佛陀（Wèi Fótuó）
西域（xīyù）人。既習慣於靜慮（jì xí jìng lǜ，禪定），又以觀察各地情況、利益眾生為志向。他有六個朋友，其中五人已經證得果位（zhèng dé guǒ wèi）。只有陀爾（Tuó ěr）尚未證得，他非常苦悶，似乎無法容忍自己。於是，已經證果（zhèng guǒ）的朋友對他說：『道以無心得，非可以用力致也。而且你與震旦（zhèn dàn，中國）有特別的緣分，度化兩個弟子，為世間帶來利益，這所得的功德也很大啊。何不去呢？』於是他再次遊歷，到達魏（Wèi）的北臺恒安（běi tái héng ān）而停下來。當時孝文帝（xiào wén dì）正崇尚佛教，對他給予優厚的禮遇，鑿石為龕供他居住，供給糧食讓他和同伴飽食。而且種種靈驗的事蹟屢次出現，有見識的人都覺得奇異。城內的康氏（Kāng shì）富有資財，又為他建造寺院以遵循常業。一天，一個小兒從門縫裡偷看陀（Tuó），他什麼也沒看見，只看見大火熊熊燃燒。他跑去告訴家人讓他們也去偷看，卻什麼也看不見。由此可知他獲得證悟不是虛假的。等到遷都伊洛（yī luò）后，孝文帝下詔在少室山（shào shì shān）建造寺廟來安置他，這就是現在的少林寺（shào lín sì）。他經常對眾人說：『這座精舍將來終究不會缺少什麼，我早已另外召來靈祇（líng qí）衛護它了。』所以直到二百年後，即使期間多次發生兇年歉收，而寺廟的賦稅仍然充足，這大概是陀（Tuó）的願力吧。他尤其擅長聲論（shēng lùn，聲明學）。後來在洛陽（Luòyáng）度化了慧光（Huì guāng）、僧稠（Sēng chóu）兩個弟子，起初都用手杖敲擊他們的頭部，知道他們是法器，於是度化了他們。日後他們果然名揚天下，事蹟各有傳記。陀（Tuó）因為年老不參與大眾事務，他感到有一位善神與他一同飲食起居，只聽從善神的。他也時常準備食物來祭祀善神。不久后，他將善神的畫像畫在房間的墻壁上。沒過多久就去世了。
魏慧達（Wèi Huìdá）
一名窣和（Sū hé），姓劉（Liú）氏，是咸陽（Xiányáng）東北三城定陽（dìng yáng）的稽胡（jī hú）人。他勇敢而力氣大，喜歡打獵射箭，豪放不羈，風度翩翩。
【English Translation】 'One finger' (yī zhǐ) refers to the first fruit (chū guǒ, Sotāpanna, Stream-enterer). 'Two fingers' (èr zhǐ) refers to the second fruit (èr guǒ, Sakadāgāmin, Once-returner). From this, it is known that when Zhan Shi (Zhàn Shí) attained the first fruit (chū guǒ), he said: 'Building a pagoda on Ren Tou Mountain (zhù tǎ rén tóu shān), its lime and mud, even birds and beasts would not defile.'
Wei Fotuo (Wèi Fótuó)
A person from the Western Regions (Xīyù). He was accustomed to quiet contemplation (jì xí jìng lǜ, meditation) and also aimed to observe the conditions of various places and benefit sentient beings. He had six friends, five of whom had already attained the fruit (zhèng dé guǒ wèi). Only Tuo Er (Tuó ěr) had not yet attained it, and he was very distressed, as if he could not tolerate himself. Therefore, his friends who had already attained the fruit (zhèng guǒ) said to him: 'The path is attained through a mind of non-attachment, and cannot be forced through effort. Moreover, you have a special affinity with China (Zhèn Dàn), to liberate two disciples and bring benefit to the world, the merit gained from this will be great. Why not go?' So he traveled again, arriving at Bei Tai Heng An (běi tái héng ān) in Wei (Wèi) and stopped there. At that time, Emperor Xiaowen (Xiào Wén Dì) was promoting Buddhism, and gave him generous treatment, carving stone niches for him to live in, and providing food to feed him and his companions. Moreover, various miraculous events occurred repeatedly, and knowledgeable people found it strange. Kang Shi (Kāng Shì) in the city was wealthy and built a monastery for him to follow his usual practices. One day, a child peeked at Tuo (Tuó) through a crack in the door. He saw nothing, but only saw a great fire blazing. He ran to tell his family to peek as well, but they saw nothing. From this, it was known that his attainment of enlightenment was not false. When the capital was moved to Yi Luo (yī luò), Emperor Xiaowen ordered the construction of a temple on Mount Shaoshi (shào shì shān) to house him, which is now the Shaolin Temple (shào lín sì). He often said to the crowd: 'This monastery will never lack anything in the future, I have already summoned spiritual beings (líng qí) to protect it.' Therefore, even two hundred years later, even though there were many years of famine and crop failure, the temple's taxes were still sufficient, which was probably due to the power of Tuo's (Tuó) vows. He was especially good at phonology (shēng lùn, Śabdavidyā). Later, in Luoyang (Luòyáng), he liberated two disciples, Huiguang (Huì guāng) and Sengchou (Sēng chóu). At first, he struck their heads with a staff, knowing that they were vessels of the Dharma, and then liberated them. In the future, they became famous throughout the world, and each of their deeds has a biography. Tuo (Tuó) did not participate in public affairs because of his old age. He felt that a benevolent deity ate, lived, and moved with him, and only listened to the deity. He also often prepared food to sacrifice to the deity. Soon after, he painted an image of the deity on the wall of the room. He passed away not long after.
Wei Huida (Wèi Huìdá)
Also named Su He (Sū hé), his surname was Liu (Liú), and he was a Jiehu (jī hú) person from Dingyang (dìng yáng) in the northeast of Sancheng (sān chéng), Xianyang (Xiányáng). He was brave and strong, liked hunting and shooting arrows, and was unrestrained and elegant.
不得鄉里譽。治家至贍足。父母兄弟相孝友。仕以梁城突將守襄陽。嘗被酒獲疾。死歷地獄諸苦。因出家。住慈州安民寺。后復往越。禮舍利。刻厲進修。具如別傳。太延元年。西遊涼州番禾。望東北御谷而拜曰。此崖他日當有尊像出現。而或全或缺。世之治亂系焉。正光初。忽大風雨疾雷破山。見一丈八石像屹立。嚴整而無其首。人競琢首置之。隨置隨墮。視其勢不可置。乃已。而魏之衰自此始。逮周興。光發城東七里澗。掘之得首。舉而合之像上。如素。保定初。詔建寺其地。額瑞像。建德初。像首復墮。而滅法之兆見矣。隋開皇間。像完美殊甚。大業五年。上躬致禮敬。詔易寺額為感通。以旌其異。夫像當達之記。更八十七年。而後果出現。又四十餘年而與首合。又十餘年而首墮。每合每墮。驗如達記。是何其神也。達死。肅之酒泉。阇維獲碎骨如葵子。關表百姓。至今以廟貌奉之。號劉師佛云。
齊僧稠
姓孫氏。其先昌黎人。今居鉅鹿之廮陶。性孝信。該綜經史。時論歸之。徴為太學博士。然厭世煩辱。乍覽佛經。渙乎神解。年二十八。事里之景明寺僧寔法師。為剃落師。且發五愿。以敬三寶。以福四恩。初從跋陀弟子房禪師受行止觀。北遊定州之嘉魚山。斂念攝心。全無所證。即欲出山。業
【現代漢語翻譯】 現代漢語譯本： 不求鄉里讚譽，經營家業達到富足。對父母兄弟孝順友愛。在梁城擔任突將，鎮守襄陽。曾因醉酒生病，死後經歷了地獄的各種苦難，因此出家。住在慈州安民寺。後來又前往越地，禮拜舍利。刻苦精進修行，詳細情況見其他傳記。太延元年，西遊涼州番禾，朝著東北方的御谷山崖遙拜說：『此崖將來會有尊貴的佛像出現，但或許完整或許殘缺，世道的治亂就與此相關。』正光初年，忽然狂風暴雨，疾雷劈開山崖，出現一尊一丈八尺高的石像屹立在那裡，莊嚴完整但沒有頭部。人們爭相雕刻頭部安放上去，但每次放上去都會掉下來。看那情形是無法安放的，於是作罷。而北魏的衰敗就從此開始了。到了北周興起，光芒在城東七里澗發出，挖掘后得到了頭部，舉起來與佛像合在一起，就像原來的一樣。保定初年，朝廷下詔在那裡建寺廟，題額為『瑞像』。建德初年，佛像的頭部再次掉落，而滅佛的徵兆就顯現了。隋朝開皇年間，佛像完美無缺，非常殊勝。大業五年，皇上親自前去致禮敬拜，下詔將寺廟的匾額改為『感通』，來表彰它的奇異。佛像顯現的預言，經過八十七年後，果真應驗出現。又過了四十多年才與頭部合在一起，又過了十多年頭部又掉落。每次合上每次掉落，應驗得就像預言一樣。這是多麼神奇啊！達去世后，安葬在酒泉。火化后得到碎骨像葵花籽一樣。關中和河西的百姓，至今還用廟宇來供奉他，稱他為劉師佛。
齊僧稠（Qi Sengchou）： 姓孫，祖先是昌黎人，現在居住在鉅鹿的廮陶。天性孝順，信奉佛教，廣泛研讀經史，當時的輿論都歸向他。被徵召為太學博士。但他厭惡世俗的煩惱和屈辱，偶然讀到佛經，頓時領悟了其中的奧妙。二十八歲時，拜里中的景明寺僧寔法師為剃度師，並且發了五個誓願，來尊敬三寶（Sanbao，指佛、法、僧），為四恩（Si'en，指父母恩、眾生恩、國王恩、三寶恩）祈福。起初跟隨跋陀（Batuo）的弟子房禪師（Fang Chanshi）學習止觀，北遊定州的嘉魚山，收斂心神，但完全沒有證悟。就想下山，
【English Translation】 English version: He did not seek praise from his village, but managed his household to affluence. He was filial and fraternal to his parents and siblings. He served as a 'tujiang' (突將, a military officer) in Liangcheng, defending Xiangyang. He once fell ill due to drunkenness and experienced the various sufferings of hell after death, which led him to become a monk. He resided in Anmin Temple in Cizhou. Later, he went to Yue to pay homage to the Sharira (舍利, relics). He diligently cultivated himself, as detailed in his separate biography. In the first year of Taiyan, he traveled west to Fanhe in Liangzhou, and bowed towards the northeast facing Yugu Cliff, saying, 'This cliff will one day have a venerable image appear, but it may be complete or incomplete, and the order or chaos of the world will be related to it.' In the early years of Zhengguang, suddenly a great wind and rain, with swift thunder, broke the mountain, revealing a stone statue eighteen feet tall standing upright, solemn and complete but without its head. People competed to carve heads and place them on it, but each time it was placed, it would fall off. Seeing that it was impossible to place, they stopped. And the decline of the Northern Wei began from this. When the Northern Zhou rose, light emanated from Qilijian, seven miles east of the city, and upon digging, a head was found, which was lifted and joined to the statue, as if it had always been there. In the early years of Baoding, an imperial decree was issued to build a temple on that site, with the plaque inscribed 'Auspicious Image' (瑞像, Ruixiang). In the early years of Jiande, the head of the statue fell off again, and the omen of the destruction of Buddhism appeared. During the Kaihuang era of the Sui Dynasty, the statue was perfectly complete and extremely magnificent. In the fifth year of Daye, the emperor himself paid homage and respect, and decreed that the temple plaque be changed to 'Gantong' (感通, Response to Sincerity), to commend its strangeness. The prophecy of the image's appearance came true after eighty-seven years. More than forty years later, it was joined with its head, and more than ten years later, the head fell off again. Each time it joined and each time it fell, it verified the prophecy. How miraculous it was! After Da (達, Da, referring to Liu Da) died, he was buried in Jiuquan. After cremation, fragmented bones like sunflower seeds were obtained. The people of Guanzhong and Hexi still worship him in temples, calling him Master Liu Buddha.
Qi Sengchou (齊僧稠): His surname was Sun, and his ancestors were from Changli, now residing in Yintao, Julu. He was naturally filial and faithful, and extensively studied the classics and histories. The public opinion of the time turned to him. He was summoned to be a 'taixue boshi' (太學博士, a scholar in the Imperial Academy). However, he detested the troubles and humiliations of the world. Upon casually reading Buddhist scriptures, he suddenly understood their profound meaning. At the age of twenty-eight, he took the monk Shi (寔, Shi) of Jingming Temple in his village as his ordination master, and made five vows to respect the Three Jewels (三寶, Sanbao, Buddha, Dharma, Sangha) and to bless the Four Kinds of Grace (四恩, Si'en, the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels). Initially, he followed Chan Master Fang (房禪師, Fang Chanshi), a disciple of Batuo (跋陀, Batuo), to study 'zhiguan' (止觀, Samatha-vipassana, calming and insight meditation). He traveled north to Jiayu Mountain in Dingzhou, collected his thoughts, but had no realization. He then wanted to leave the mountain,
涅槃經以度世。會有僧自泰岳來。稠以情告。僧苦以禪道勉之。使無他志。曰。一切含靈。皆有初地味禪。要必系緣無不至者。乃從之。旬日果得定。常依涅槃聖行四念處法。眠夢覺見都無慾想。居五夏。詣趙州漳洪山道明禪師。受十六特勝法。鉆仰之勤。至於九旬食唯四斗。單敷石上。布縷入肌。或饔餐未熟。嗒爾坐忘。動移晷漏。而饑鳶餓玃。已盡所有。且常修死觀。賊每怖之。了無懼色。因為說諸行業。皆摧弓折矢。受戒而退。嘗於鵲山。感神以嬌姿媚態。抱肩跲腰。唼唇噓氣。加撓亂。而稠以死要心定者。九日已而出定。情想澄然。究竟世間無可樂者。即詣少林寺祖師䟦陀三藏處。呈己證。三藏曰。禪學于[葸-十+夕]嶺迤東。汝其最矣。留住嵩岳寺。寺有泉。常足供眾。間見婦人弊衣。挾帚坐階上聽經。僧呵斥之。婦人殊慍。以足踏泉。泉隨竭。婦人亦沒不現。眾自是苦泉不給。以告稠。稠遽于泉處。呼優婆夷三。婦人出。稠曰。眾僧行道。宜加擁護。婦人以足撥泉處。泉輒涌如初。復嘗游懷州王屋山。兩虎方怒鬥。稠以錫杖中解。各散去。所居床上。忽有仙經二卷。稠曰。我求佛道。而已。長生非所修也。頃之。失書所在。徙青羅山。諸癃癘瘍癉者。皆致供養。受之。雖膿血腥臊。無所憚。坐久疲劇稍
【現代漢語翻譯】 現代漢語譯本 《涅槃經》以度化世人。當時有位僧人從泰岳（山名，位於今山東泰安）前來，稠禪師向他傾訴了自己的情況。這位僧人苦口婆心地用禪道勸勉他，讓他不要有其他的想法。僧人說：『一切有情眾生，都具有最初的「地味禪」（初禪的喜悅）。只要與（佛法）結緣，沒有不能達到的。』於是稠禪師聽從了他的建議。十天後，果然進入了禪定。他經常依據《涅槃經》的聖行「四念處法」（觀身不凈、觀受是苦、觀心無常、觀法無我）修行。在睡眠、夢中和清醒時，都沒有任何慾望的念頭。 住了五年後，他前往趙州（今河北趙縣）漳洪山，拜見道明禪師，學習「十六特勝法」（一種禪修方法）。他鉆研仰慕，非常勤奮，以至於九十天里只吃了四斗糧食。他獨自睡在石頭上，粗布衣服都磨進了面板。有時飯菜還沒做好，他就靜靜地坐著入定了，時間流逝，太陽移動，而飢餓的鳶（老鷹）和餓玃（大鳥）已經吃光了他所有的食物。而且他經常修習「死觀」（觀想死亡），強盜每次都害怕他，他卻毫無懼色。他為強盜們講述各種行業（的因果報應），強盜們都摧毀了弓箭，接受戒律后離開了。 他曾經在鵲山（山名，具體位置不詳），遇到神以嬌媚的姿態來迷惑他，摟抱他的肩膀，扭動腰肢，親吻嘴唇，吹氣，加以擾亂。而稠禪師以必死的決心來堅定自己的心，九天後從禪定中出來，情慾和雜念都已澄清，最終認識到世間沒有什麼值得貪戀的。於是他前往少林寺，拜見祖師跋陀三藏（印度僧人，北魏時來華），呈述了自己的證悟境界。跋陀三藏說：『在[葸-十+夕]嶺（具體位置不詳）以東修習禪定的人中，你大概是最優秀的了。』於是他留在嵩岳寺（位於河南嵩山）。寺里有一眼泉水，經常足夠供給大眾使用。有一次，他看見一個穿著破爛衣服的婦人，拿著掃帚坐在臺階上聽經。僧人呵斥她，婦人非常生氣，用腳踩泉水，泉水隨即枯竭。婦人也消失不見。從此，大眾為泉水不足而苦惱，便把這件事告訴了稠禪師。稠禪師立刻在泉水處呼喚『優婆夷』（女居士）三次，婦人出現了。稠禪師說：『眾僧修行，你應該加以護持。』婦人抬腳撥動泉水處，泉水立刻涌出，恢復如初。 他還曾經遊歷懷州（今河南沁陽）王屋山（道教名山）。兩隻老虎正在憤怒地搏鬥，稠禪師用錫杖從中調解，老虎各自散去。他所住的床上，忽然出現仙經兩卷。稠禪師說：『我追求佛道，僅此而已。長生不是我所修習的。』不久之後，仙經就消失了。他遷居到青羅山（具體位置不詳）。各種患有麻風、瘡瘍等疾病的人，都來供養他，他都接受。即使是膿血腥臭，他也不害怕。坐久了，疲憊不堪，稍微
【English Translation】 English version The Nirvana Sutra is used to deliver the world. A monk came from Mount Tai (a famous mountain in present-day Tai'an, Shandong). Chan Master Chou confided his situation to him. The monk earnestly exhorted him with Chan practice, urging him to have no other aspirations. He said, 'All sentient beings possess the initial 'earth-flavor Chan' (the joy of the first dhyana). As long as one is connected to the Dharma, there is no one who cannot attain it.' Thus, Chan Master Chou followed his advice. Within ten days, he indeed entered samadhi (meditative state). He constantly relied on the holy conduct of the Four Foundations of Mindfulness (cattāro satipaṭṭhānā) from the Nirvana Sutra (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as without self). Whether sleeping, dreaming, or awake, he had no thoughts of desire. After living there for five years, he went to Zhanghong Mountain in Zhao Prefecture (present-day Zhao County, Hebei) to visit Chan Master Daoming and learn the Sixteen Special Practices (a method of Chan practice). He studied and admired with great diligence, to the point that he only ate four dou (a unit of measurement) of grain in ninety days. He slept alone on a stone, and the coarse cloth of his clothes wore into his skin. Sometimes, before the meal was cooked, he would quietly sit and enter samadhi, and time would pass as the sun moved, while hungry kites (hawks) and vultures had already eaten all his food. Moreover, he constantly practiced the Contemplation of Death, and robbers were always afraid of him, but he showed no fear. He spoke to the robbers about the karmic consequences of various occupations, and the robbers destroyed their bows and arrows, received precepts, and left. Once, on Mount Que (location unknown), he encountered a deity who tried to seduce him with charming postures, embracing his shoulders, twisting his waist, kissing his lips, and blowing air, adding to the disturbance. But Chan Master Chou was determined to steady his mind with the resolve to die, and after nine days, he emerged from samadhi, his desires and distractions cleared, and he finally realized that there was nothing in the world worth craving. So he went to Shaolin Temple to visit Patriarch Batuo Tripitaka (an Indian monk who came to China during the Northern Wei Dynasty) and presented his state of enlightenment. Batuo Tripitaka said, 'Among those who practice Chan east of [葸-十+夕] Ridge (location unknown), you are probably the most outstanding.' So he stayed at Songyue Temple (located on Mount Song in Henan). There was a spring in the temple that was always sufficient to supply the community. Once, he saw a woman in tattered clothes, holding a broom, sitting on the steps listening to the sutras. The monks scolded her, and the woman became very angry, stomping on the spring, and the spring immediately dried up. The woman also disappeared. From then on, the community suffered from the lack of water, and they told Chan Master Chou about it. Chan Master Chou immediately called out 'Upasika' (female lay devotee) three times at the spring, and the woman appeared. Chan Master Chou said, 'You should protect the monks' practice.' The woman lifted her foot and stirred the spring, and the spring immediately gushed forth, returning to its original state. He also once traveled to Wangwu Mountain (a famous Taoist mountain) in Huai Prefecture (present-day Qinyang, Henan). Two tigers were fighting fiercely, and Chan Master Chou mediated with his khakkhara (a Buddhist staff with metal rings), and the tigers dispersed. Suddenly, two scrolls of immortal scriptures appeared on the bed where he was staying. Chan Master Chou said, 'I seek the Buddha's path, and that is all. Immortality is not what I cultivate.' Soon after, the scriptures disappeared. He moved to Qingluo Mountain (location unknown). Various people suffering from leprosy, sores, and other diseases came to make offerings to him, and he accepted them all. Even the pus and blood did not disgust him. After sitting for a long time, he became exhausted, slightly
舒足。遽有神從地出扶之。還令跏趺。一定以七日為期。蓋其晚年如此。徙懷州馬頭山。魏孝明帝三詔不起。永熙元年。孝武帝為立禪室于尚書谷。徒侶駢擁。給奉豐縟。詔定州刺史婁睿。彭城王高攸。迎至文墨之大冥山。創開歸戒燕趙之境。孚信者眾。曾莫敢血食。茍有膠固名利者。則為說偈。以釋其惑。息心之儔。進所未至。道俗交賴。逮齊之文宣。尤加欽挹。天保二年。詔曰。久聞風德。誕欲弘宣。希即荷錫暫游承明教化眾生。義無獨善。至此之日。脫須還山。當任東西無所留縶。已詔定州津遣赴鄴。稠即日出山。而兩岫忽震。響聲悲切。禽獸飛走者三日。大駕郊迎。扶擁入內。跪聽法要。毛豎汗流。既受禪法。宜獲深證。授菩薩戒。詔太官斷酒肉。虎圈縱鷹犬。悉禁天下畋獵屠殺。月六。年三。民以齋戒。他日謂稠曰。道由人弘。誠不虛應。師但安心。弟子愿為外護檀越如何。稠曰。菩薩以護法為心。陛下應天順人。棟樑三寶。教門幸甚。遂停止禁中。四十餘日。三年詔于京城西南八十里龍山之陽。構雲門寺以居之。兼主石窟寺。復詔境內州郡多置禪剎。因欲盡罷諸剎之講誦者。上曰。佛法大宗靜心為本。諸法師等。徒爾囂煩。安能揚闡。今並令除廢可乎。稠諫曰。法師流通三藏。詔繼四依。皆心學之初基。
【現代漢語翻譯】 現代漢語譯本： 他伸展開雙腳，忽然有神從地裡出來扶住他，讓他恢復跏趺坐姿。他以七日為期限入定，大概他晚年就是這樣。後來他遷居到懷州的馬頭山，魏孝明帝多次下詔請他出山，他都沒有應允。永熙元年，孝武帝在尚書谷為他建造禪室，跟隨他的僧侶眾多，供給非常豐厚。孝武帝下詔定州刺史婁睿、彭城王高攸，迎接他到文墨的大冥山，開創了歸依佛法、持守戒律的風氣，影響了燕趙一帶。信服他的人很多，沒有人敢用血食祭祀。如果有人執著于名利，他就為他們說偈，以解除他們的迷惑，使修習禪定的人，能夠達到更高的境界。僧俗兩界都依賴他。到了北齊的文宣帝，對他更加欽佩。天保二年，文宣帝下詔說：『我久聞您的高尚品德，很想加以弘揚宣揚。希望您能拿著錫杖，暫時到承明宮遊歷，教化眾生。道義上不能只顧自己。到這裡之後，如果需要返回山中，可以隨意東西，我不會加以束縛。』已經下詔定州準備車輛，送他前往鄴城。僧稠當天出山，兩座山峰忽然震動，響聲悲切，禽獸驚飛奔走，持續了三天。文宣帝親自到郊外迎接，扶他進入宮內，跪著聽他講授佛法要義，感到毛髮豎立，汗流浹背。既然接受了禪法，就應該獲得深刻的證悟。文宣帝授予他菩薩戒，下令太官停止供應酒肉，虎圈放縱鷹犬，禁止天下所有地方的畋獵屠殺，每月六天，每年三個月，百姓都要齋戒。後來文宣帝對僧稠（Seng Chou）說：『道是由人來弘揚的，誠心不會沒有迴應。大師您只管安心修行，弟子我願意做您的外護檀越，您看如何？』僧稠（Seng Chou）說：『菩薩以護持佛法為心，陛下您順應天意民心，是三寶的棟樑，教門的幸事。』於是僧稠（Seng Chou）就留在宮中四十多天。天保三年，文宣帝下詔在京城西南八十里的龍山之陽，建造雲門寺讓他居住，兼管石窟寺。又下詔在境內各州郡多處設定禪寺。文宣帝想要全部廢除各寺的講經誦經活動，他說：『佛法最重要的在於靜心，那些法師們，只是徒勞地喧鬧煩擾，怎麼能夠弘揚佛法呢？現在全部廢除他們可以嗎？』僧稠（Seng Chou）勸諫說：『法師們流通三藏經典，是佛陀詔令繼承四依的，都是學習心法的初步基礎。
【English Translation】 English version: He stretched out his feet. Suddenly, a deity emerged from the ground to support him, restoring him to the lotus position. He would enter Samadhi for a fixed period of seven days. This was generally how he spent his later years. Later, he moved to Matou Mountain in Huaizhou. Emperor Xiaoming of the Wei dynasty issued edicts three times inviting him to come down from the mountain, but he did not accept. In the first year of Yongxi, Emperor Xiaowu built a meditation chamber for him in Shangshu Valley. Monks and followers gathered in large numbers, and the provisions were abundant. Emperor Xiaowu issued an edict to Lou Rui, the governor of Dingzhou, and Gao You, the Prince of Pengcheng, to welcome him to the Great Ming Mountain in Wenmo, initiating the practice of taking refuge and upholding precepts in the regions of Yan and Zhao. Many people believed in him, and no one dared to offer blood sacrifices. If anyone was attached to fame and gain, he would recite verses to dispel their confusion, enabling those who practiced meditation to reach higher levels. Both monks and laypeople relied on him. By the time of Emperor Wenxuan of the Northern Qi dynasty, he was even more revered. In the second year of Tianbao, Emperor Wenxuan issued an edict saying: 'I have long heard of your noble virtue and wish to promote and propagate it. I hope you can carry your staff and temporarily travel to Chengming Palace to teach and transform sentient beings. It is not righteous to only care for oneself. After arriving here, if you need to return to the mountain, you are free to go east or west, and I will not restrain you.' He had already ordered Dingzhou to prepare carriages to send him to Ye City. That day, Seng Chou (name of the monk) left the mountain, and two peaks suddenly shook, with a sound of sorrow and distress. Birds and beasts flew and ran for three days. Emperor Wenxuan personally welcomed him in the suburbs, supporting him into the palace, kneeling to listen to the essentials of the Dharma, feeling his hair stand on end and sweat pouring down. Having received the Dharma of Chan, he should attain profound realization. Emperor Wenxuan conferred upon him the Bodhisattva precepts, ordered the imperial kitchen to stop supplying wine and meat, released the eagles and dogs in the tiger enclosure, and prohibited all hunting and slaughter throughout the country for six days each month and three months each year, during which the people were to observe fasting. Later, Emperor Wenxuan said to Seng Chou (name of the monk): 'The Dharma is propagated by people, and sincerity will not go unanswered. Master, just cultivate in peace, and I am willing to be your external protector and benefactor, what do you think?' Seng Chou (name of the monk) said: 'Bodhisattvas take protecting the Dharma as their heart. Your Majesty, you are in accordance with the will of Heaven and the people, and you are the pillar of the Three Jewels, a blessing for the Dharma gate.' Thus, Seng Chou (name of the monk) stayed in the palace for more than forty days. In the third year of Tianbao, Emperor Wenxuan issued an edict to build Yunmen Temple on the south side of Longshan, eighty miles southwest of the capital, for him to reside in, and also to manage the Shiku Temple. He also issued an edict to establish more Chan monasteries in various prefectures and counties within the territory. Emperor Wenxuan wanted to abolish all the sutra lectures and recitations in the monasteries, saying: 'The most important thing in Buddhism is to quiet the mind. Those Dharma masters are just making useless noise and disturbance. How can they propagate the Dharma? Is it okay to abolish them all now?' Seng Chou (name of the monk) advised: 'The Dharma masters circulate the Tripitaka, and they are the ones who continue the four reliances according to the Buddha's edict. They are all the initial foundation for learning the mind.'
佛乘之前導。歸信之漸發矇斯人。上大說。自是議以國儲三分之。其公費私用外。余悉以奉稠。詔寺中立府庫。蓄錢帛。送者蹄踵交接于道。稠亟奏書反之。上嘉焉。稠常燕處小房。雖駕幸省問。未嘗為起。其徒以為言。稠曰。昔賓頭盧迎王七步。致王失國者七年。吾誠德不逮。未敢自欺形相。所以不起者。亦冀主上獲福耳。後果有以稠傲慢讒于上者。上怒。將躬往加害。稠心知之。宿戒庖人。大修供。頓乘牛車。夜行二十里。且獨立谷口道側。少焉駕至。怪問其故。稠對以恐身血不凈。穢污伽藍。是以先此候耳。上大驚。下馬拜伏。愧悔無已。顧謂尚書令楊道彥曰。如此真人何可誣也。因求負稠歸寺謝罪。稠固卻之。間問朕前生何等身。答曰羅剎王。其好殺習氣也。咒盆水示之。獨見其貌。如世所畫羅剎云。黃門侍郎季獎。偕諸大德。請出禪要。爲著止觀法二卷。行世。乾明元年四月十三日卒。壽八十有一。夏五十。襄樂王宣。詔弔慰曰。故大禪師志力精苦。感果必然。棲心寂嘿。虛來實反。妙業玄風。事高緇素。運往神遷。實用嗟惘。資崇有加。用申凄敬。可施帛五百疋。送千僧供于雲門。皇建二年五月。門人曇詢等。奏請起塔。詔曰。故大禪師。德業高迥。三寶棟樑。緣盡化終。神遊物外。可依西域之法。阇維
起塔。贈帛千疋。建千僧齋。標樹芳跡。示諸後代。右僕射魏收。制文勒碑。
周僧崖
姓牟氏。其先涪陵人。晉義熙九年。朱齡石伐蜀。以涪陵獽三百家隨軍。因止於廣漢之金淵山谷間。其子孫遂家焉。崖幼岐嶷。寡言笑。絕戲弄。飲水必加拜。嘗終日坐。諦觀不瞬。或問其故。曰我念此身可惡耳。后當燒之。及長。殊剛正。一日與人捕魚而分之。投己得者於水。曰殺非好業。我今誓當痛斷矣。遂焚棄其具。並輟獵。又見異蛇。首尾皆赤。始長尺餘大二寸許。頃之忽長逾丈。而大約五六尺。從諸獽所開陂塘中。倏爾升云而滅。眾駭懼。崖曰無懼也。但斷殺業可耳。且勸盡廢池堰蓄魚之地。眾猶未許。俄而堤防決壞。如所戒云。出家依悉禪師。尤勤謹。玄冬之月。禪師命火溫足。崖熾大爐於前。禪師責其多。則曰。須火卻寒。得火嫌多。情性若此。何曰得道。禪師因使置手火中。即應聲爇一指無難色。禪師陰異之。他日諸弟子共。推著煙焰中。雖成瘡。欣笑自如。禪師謂曰。汝如此。莫惑亂百姓否。曰諸佛苦身成道。而況某乎。茍獲剃落一日足矣。禪師遂自為剃落。然覺易甚如呼善來。禪師即置刀攝衣作禮曰。崖法師來為我作師。我請為弟子。崖謾謙謝而已。自是神化䆮顯。弘濟頗多。年逾七十。心力尚
【現代漢語翻譯】 現代漢語譯本：建造佛塔，贈送一千匹絲綢，舉辦千僧齋會，樹立美好的榜樣，昭示給後代。右僕射（官名）魏收撰寫文章並刻在石碑上。
周僧崖（人名）
姓牟，祖先是涪陵（地名）人。晉義熙九年（公元413年），朱齡石（人名）攻打蜀地，帶領涪陵的獽（古代西南少數民族）三百戶人家隨軍。於是他們就居住在廣漢（地名）的金淵山谷間，他們的子孫便在那裡安家。僧崖從小就聰慧，沉默寡言，不茍言笑，不玩遊戲。喝水時必定要拜謝。曾經整天坐著，仔細觀察而不眨眼。有人問他原因，他說：『我想到這個身體很可憎，以後會被燒掉。』長大后，他非常剛正。有一天，他和別人一起捕魚並分魚，他把自己分到的魚扔到水裡，說：『殺生不是好的行業，我現在發誓要徹底斷絕。』於是燒燬了他的漁具，並且停止了打獵。他又看到一條奇異的蛇，頭和尾巴都是紅色的，開始時只有一尺多長，大約二寸粗。一會兒忽然長到一丈多長，大約五六尺粗。從獽人所開挖的池塘中，忽然升到雲中消失了。眾人都很害怕。僧崖說：『不要害怕，只要斷絕殺生就可以了。』並且勸說大家全部廢棄池塘水堰蓄養魚的地方。眾人還是沒有答應。不久堤壩潰決，正如他所告誡的那樣。他出家后依止悉禪師（人名），尤其勤奮謹慎。寒冷的冬天，禪師命令用火溫暖腳。僧崖在前面點燃很大的火爐。禪師責備他燒得太多，他就說：『需要火卻怕寒冷，得到火又嫌多。』情性像這樣，怎麼能得道呢？禪師於是讓他把手放在火中。他立刻應聲燒著一根手指，沒有為難的表情。禪師暗中感到驚異。有一天，眾弟子一起，把他推到煙焰中，即使成了瘡，他仍然高興地笑著。禪師對他說：『你這樣做，難道不會迷惑百姓嗎？』他說：『諸佛都是通過苦修才成道的，更何況是我呢？如果能夠剃度一天就足夠了。』禪師於是親自為他剃度，然而感覺非常容易，就像呼喚『善來』一樣。禪師立刻放下刀，整理衣服，向他作禮說：『崖法師來為我作老師，我請求做您的弟子。』僧崖只是謙虛地推辭而已。從此以後，他的神異變化逐漸顯現，弘揚佛法救濟世人很多。年齡超過七十歲，心力還很強。
【English Translation】 English version: A pagoda was built, a thousand bolts of silk were donated, a thousand-monk vegetarian feast was held, and fragrant traces were marked to show future generations. The Right Vice Director Wei Shou composed the inscription and had it engraved on a stele.
The Monk Yai of the Zhou Dynasty
His surname was Mou, and his ancestors were from Fuling (place name). In the ninth year of the Yixi era of the Jin Dynasty (413 AD), Zhu Lingshi (person name) attacked Shu and led three hundred families of the Rong (ancient southwestern ethnic group) from Fuling to follow the army. Thus, they settled in the Jinyuan valley of Guanghan (place name), and their descendants made their home there. Yai was intelligent from a young age, taciturn, rarely smiled, and did not play games. He always bowed when drinking water. He would sit all day, observing intently without blinking. When asked why, he said, 'I think this body is hateful and will be burned later.' When he grew up, he was very upright. One day, he went fishing with others and divided the fish. He threw his share into the water, saying, 'Killing is not a good occupation. I now vow to completely abandon it.' So he burned his fishing gear and stopped hunting. He also saw a strange snake, with its head and tail both red, initially only a little over a foot long and about two inches thick. Suddenly, it grew to over ten feet long and about five or six feet thick. From the ponds dug by the Rong people, it suddenly rose into the clouds and disappeared. The crowd was frightened. Yai said, 'Do not be afraid, just stop killing.' He also advised everyone to abandon all the ponds and weirs used for raising fish. The crowd still did not agree. Soon the dikes collapsed, just as he had warned. After becoming a monk, he relied on Zen Master Xi (person name), and was especially diligent and cautious. In the cold winter months, the Zen master ordered him to warm his feet with fire. Yai lit a large stove in front of him. The Zen master rebuked him for burning too much, and he said, 'I need fire but fear the cold, I get fire but dislike too much.' With such a disposition, how can one attain enlightenment? The Zen master then told him to put his hand in the fire. He immediately burned one finger without any difficulty. The Zen master was secretly amazed. One day, the disciples together pushed him into the smoke and flames. Even though it became a sore, he smiled happily as usual. The Zen master said to him, 'If you do this, won't you confuse the people?' He said, 'All Buddhas attained enlightenment through ascetic practices, let alone me? If I can be ordained for even one day, that is enough.' The Zen master then personally ordained him, and it felt very easy, like calling out 'Welcome!' The Zen master immediately put down the knife, adjusted his robes, and bowed to him, saying, 'Dharma Master Yai, come and be my teacher, I ask to be your disciple.' Yai only humbly declined. From then on, his miraculous transformations gradually became apparent, and he greatly propagated the Dharma and saved many people. He was over seventy years old, and his mental strength was still strong.
強。武成元年六月。于益州城西大逵中。以布裹左右五指燒之。焰且熾。或問其痛否。曰痛由心起。心既無痛。指何由痛。人有疑其得心疾者。曰盍治諸。答曰。身皆空耳。安用治。又問。根大有對何謂空。答四大五根。復何所住。孝愛寺兌法師。見解通暢。聞崖如此。乃率弟子禮敬。施以衣物。退謂眾曰。崖于般若。真有悟入。非徒口說而已。人因競以菩薩稱之。道俗四集。倍加崇信。如是經日。左手指盡。火將及掌。骨髓上沸。火且滅矣。遽又以右手殘指。挑發其焰。或問。其何自苦如此。答以眾生不行忍故。欲勸發耳。方其煙焰之盛。兩臂熾然。崖則不動顏色。說法勉勵。行慈斷殺。復為四眾誦經。至切詞要義。則頷頭微笑。時有怠者。崖顧曰。末劫輕慢。見像如木頭。聞經如風過馬耳。我在山中。初不識字。今聞經教。句句與心相應。故燒身手令生信重。不然此手豈樵頭耶。於是士女數萬圍繞。崖澄心中坐自若。忽微雨沾濡。即斂念入定。而云散月明如舊。掌骨五枚既燼。俄而挺然俱出。各長三寸。潔白可愛。眾僉曰。菩薩滅后。愿奉舍利起塔供養。崖遂以口嚙拔所生之骨。吐于眾前曰。可為塔也。七月十四日。有聲如地陷天裂。莫不震駭復見犬羊龍蛇軍器等象于空中。頃之而息。或問其故。答曰。驚睡三昧
【現代漢語翻譯】 現代漢語譯本： 武成元年六月，在益州城西的大道上，他用布包裹住左右手的五指並點燃。火焰正旺時，有人問他是否感到疼痛。他說：『疼痛由心而生，心既然沒有痛感，手指又怎麼會痛呢？』有人懷疑他得了精神疾病，他說：『何必醫治呢？身體本就是空性的，醫治又有什麼用？』又有人問：『根、大、有、對，又該如何理解空性呢？』他回答：『四大五根，又寄居在哪裡呢？』 孝愛寺的兌法師，見解通達流暢，聽說了懸崖（Xuan Ya，人名）的事蹟，於是帶領弟子們禮敬他，並贈送衣物。退下後對眾人說：『懸崖對於般若（Prajna，智慧）的理解，真是已經有所領悟了，不僅僅是口頭說說而已。』人們因此爭相稱他為菩薩（Bodhisattva，覺悟的有情）。道士和俗人從四面八方聚集而來，更加崇敬信奉他。就這樣過了一段時間，左手的指頭全部燒盡，火焰將要燒到手掌，骨髓向上沸騰，火也快要熄滅了。他立即又用右手的殘餘手指，挑起火焰。有人問：『你為什麼這樣自討苦吃呢？』他回答說：『因為眾生不能行忍辱，我想勸勉啓發他們罷了。』 當煙焰正旺盛時，兩臂燃燒著，懸崖卻面不改色，說法勸勉大家，行慈悲，斷殺戮。他又為四眾誦經，講到精闢的詞句和重要的義理時，就點頭微笑。當時有人懈怠，懸崖看著他們說：『末法時代的人輕慢佛法，看見佛像就像看見木頭一樣，聽見經文就像風吹過馬耳朵一樣。我住在山裡的時候，最初不識字，現在聽聞經教，句句都與我的心相應，所以才燒身燒手，讓大家生起信心和重視。不然，這雙手難道是木柴頭嗎？』 於是，成千上萬的男女老少圍繞著他，懸崖澄凈心念，安然端坐。忽然下起小雨，他立即收攝心念入定。雨停后，雲散月明，恢復如初。手掌的五塊骨頭燒成灰燼后，忽然挺立而出，每塊長三寸，潔白可愛。眾人一起說：『菩薩圓寂后，我們願意供奉舍利（Sarira，遺骨），建造佛塔來供養。』懸崖於是用牙齒咬斷拔出所生的骨頭，吐在眾人面前說：『可以用來建塔。』 七月十四日，有聲音像大地陷落、天空破裂一樣，沒有誰不感到震驚害怕。又看見犬、羊、龍、蛇、軍器等景像在空中顯現。一會兒就消失了。有人問這是什麼緣故，他回答說：『這是驚醒了睡眠三昧（Samadhi，禪定）。』
【English Translation】 English version: In the sixth month of the first year of the Wucheng era, in the middle of the main road west of Yizhou city, he wrapped his left and right hands' five fingers in cloth and set them on fire. As the flames blazed, someone asked if he felt pain. He said, 'Pain arises from the mind. If the mind has no pain, how can the fingers feel pain?' Some suspected he had a mental illness. He said, 'Why bother to cure it? The body is inherently empty, what's the use of curing it?' Someone further asked, 'How should one understand emptiness in relation to the roots, the great elements, existence, and opposition?' He replied, 'Where do the four great elements and five roots reside?' The Dharma Master Dui of Xiao'ai Temple, with his clear and fluent understanding, heard of Xuan Ya's (personal name) deeds and led his disciples to pay respects to him, offering him clothing. After retreating, he said to the assembly, 'Xuan Ya's understanding of Prajna (wisdom) is truly insightful, not just mere words.' People then competed to call him a Bodhisattva (enlightened being). Daoists and laypeople gathered from all directions, increasingly revering and believing in him. After some time, all the fingers on his left hand were burned away, and the flames were about to reach his palm. His bone marrow was boiling upwards, and the fire was about to extinguish. He immediately used the remaining fingers of his right hand to stir up the flames. Someone asked, 'Why do you inflict such suffering on yourself?' He replied, 'Because sentient beings do not practice forbearance, I wish to encourage and inspire them.' As the smoke and flames raged, both arms burning, Xuan Ya remained unmoved, expounding the Dharma, encouraging everyone to practice compassion and abstain from killing. He also recited scriptures for the four assemblies, and when he reached insightful phrases and important meanings, he would nod and smile. At that time, some were lazy, and Xuan Ya looked at them and said, 'People in the Dharma-ending age are disrespectful of the Dharma, seeing Buddha images as if they were wood, and hearing scriptures as if the wind were passing through a horse's ears. When I lived in the mountains, I was initially illiterate. Now, hearing the teachings, every phrase resonates with my heart, so I burn my body and hands to inspire faith and importance in everyone. Otherwise, are these hands firewood?' Therefore, tens of thousands of men and women surrounded him, Xuan Ya purified his mind and sat calmly. Suddenly, a light rain fell, and he immediately gathered his thoughts and entered Samadhi (meditative state). After the rain stopped, the clouds dispersed and the moon shone brightly as before. After the five palm bones were burned to ashes, they suddenly stood upright, each three inches long, pure white and lovely. The crowd said together, 'After the Bodhisattva passes away, we are willing to enshrine the Sarira (relics) and build a pagoda to make offerings.' Xuan Ya then bit off and pulled out the bones that had grown, spitting them out in front of the crowd, saying, 'These can be used to build a pagoda.' On the fourteenth day of the seventh month, there was a sound like the earth collapsing and the sky splitting, and everyone was shocked and frightened. They also saw images of dogs, sheep, dragons, snakes, and military weapons appearing in the sky. After a while, they disappeared. Someone asked what the reason was, and he replied, 'This is awakening from the sleeping Samadhi (meditative state).'
耳。吾欲捨身。故現此相。間使治辦供具。乃于成都縣東南。積薪為樓。高數丈。上作幹麻小室。以油潤之。孝愛寺導禪師。施六度錫杖。並紫帔。犍為僧淵施班衲。於時遠近奔湊。財弊山積。初亦莫知二德之施物也。十五日旦。崖謂侍者法陀曰。汝取錫杖紫帔班衲來。即乘輿造焚所。時道俗數十萬。擁輿哭。崖曰。但守菩提心無哭也。遂升高座說法。時復舉目望樓室獨笑已。而右脅寢。氣息都盡。狀若木偶。歘起曰。時至矣。因下座白眾曰。佛法難值。宜共護持。竟徐步至樓下。繞旋三匝。遍禮四門。既升而俯告四眾曰。請一心念摩訶般若。相助起樓。檀越王撰。意以為我起樓。以燒菩薩。我寧不得罪哉。崖默知之。呼撰上樓臂摩撰頂曰。汝勿以起樓得罪而憂。乃所以獲福也。趣命下火。眾皆拱手莫敢前。置炬于地。崖自以臂挾炬。燒室西北。次及西南。麻燥油濃。赫然熾合。崖于烈焰中棄炬設禮。比二拜身面焦坼。復欲作禮。則身踣炭上矣。須臾薪盡火滅。骨肉皆化。所餘惟心肝腸腎而已。心獨赤濕通潤。諸物勢不可壞。遂益薪四十車。以煅煉之。徒見腸腎捲縮而心略不變。乃命收藏以待埋葬。蓋菩薩疇昔。每答問者曰。我身可盡。心則常存也。聞者以為此謂精神耳。精神豈有消爍時哉。且崖歿后。靈蹟尤多。大
【現代漢語翻譯】 現代漢語譯本： 耳。我想要捨棄色身，所以顯現這樣的瑞相。於是派遣人準備供具，在成都縣東南方，堆積木柴建造高數丈的樓，在上面做一個用幹麻做的小房間，用油浸潤它。孝愛寺的導禪師，佈施六度錫杖（佛教法器，象徵修行），以及紫帔（紫色袈裟）。犍為的僧人僧淵佈施班衲（一種僧衣）。當時遠近的人都奔赴而來，捐獻的財物堆積如山。起初人們也不知道這是二德（指僧人）佈施的物品。十五日早晨，崖（指僧人）告訴侍者法陀說：『你把錫杖、紫帔、班衲拿來。』隨即乘坐轎子前往焚燒的地方。當時有數十萬道俗之人，擁著轎子哭泣。崖說：『只要守護菩提心，不要哭泣。』於是登上高座說法。時而又舉目望向樓室獨自微笑。然後右脅躺下，氣息完全停止，像木偶一樣。突然起身說：『時間到了。』於是走下高座告訴眾人說：『佛法難得，應該共同護持。』最終慢慢走到樓下，繞著樓旋轉三圈，遍禮四門。已經登上樓后，俯身告訴四眾說：『請一心念誦摩訶般若（偉大的智慧），幫助點燃這座樓。』檀越（施主）王撰，心想我建造這座樓，是爲了焚燒菩薩，我難道不會因此獲罪嗎？崖默默地知道他的想法，呼喚王撰上樓，用手臂撫摩王撰的頭頂說：『你不要因為建造這座樓而獲罪而憂愁，這正是你獲得福報的原因。』催促命令點火。眾人都拱手不敢上前，把火炬放在地上。崖自己用手臂夾著火炬，點燃了樓室的西北角，接著是西南角。麻乾燥油濃，火焰猛烈地燃燒起來。崖在烈焰中丟棄火炬，行設禮。等到拜了兩次，身體和麵部都燒焦開裂。又想作禮，身體就倒在炭上。一會兒，木柴燒盡火滅，骨肉都化為灰燼，所剩下的只有心、肝、腸、腎而已。心獨自呈現紅色，濕潤通透，這些東西的形態都無法破壞。於是又增加四十車木柴，用來煅燒它們。只見腸和腎捲曲收縮，而心卻略微沒有改變。於是命令收藏起來，等待埋葬。這位菩薩過去每次回答提問的人都說：『我的身體可以消亡，但心卻永遠存在。』聽到的人認為這是指精神。精神難道會有消散的時候嗎？而且崖圓寂后，靈異的事蹟尤其多。
【English Translation】 English version: Ears. I wish to relinquish this body, therefore I manifest this auspicious sign. Consequently, I dispatched people to prepare offerings, and in the southeast of Chengdu county, they piled up firewood to build a tower several 'zhang' (丈, a unit of length, approximately 3.3 meters) high. At the top, they constructed a small room made of dried hemp, and soaked it in oil. Chan Master Dao of Xiao'ai Temple donated a Six Perfections staff (六度錫杖, a Buddhist staff symbolizing practice) and a purple 'pi' (帔, a type of robe). The monk Sengyuan of Jianwei donated a patched 'na' robe (班衲, a type of monastic robe). At that time, people from far and near rushed to the scene, and the donated wealth piled up like a mountain. Initially, no one knew that these were the offerings of the two virtues (referring to the monks). On the morning of the fifteenth day, Ya (崖, referring to the monk) said to his attendant, Fatuo: 'Bring the staff, the purple robe, and the patched robe.' Immediately, he rode in a palanquin to the place of cremation. At that time, hundreds of thousands of Daoists and laypeople surrounded the palanquin, weeping. Ya said: 'Just guard your Bodhi mind, do not weep.' Then he ascended the high seat to preach the Dharma. From time to time, he would raise his eyes to look at the tower room and smile to himself. Then he lay down on his right side, his breath completely ceased, like a wooden puppet. Suddenly, he got up and said: 'The time has come.' Thereupon, he stepped down from the high seat and said to the assembly: 'The Buddha Dharma is difficult to encounter, we should all protect and uphold it.' Finally, he slowly walked to the bottom of the tower, circled it three times, and bowed to the four gates. After ascending the tower, he bowed and said to the four assemblies: 'Please single-mindedly recite the Maha Prajna (摩訶般若, Great Wisdom), and help ignite this tower.' The 'danayaka' (檀越, benefactor) Wang Zhuan, thought that I am building this tower to burn a Bodhisattva, wouldn't I be committing a sin? Ya silently knew his thoughts, called Wang Zhuan up to the tower, stroked Wang Zhuan's head with his arm, and said: 'Do not worry about committing a sin by building this tower, for it is precisely how you will obtain blessings.' He urged them to light the fire. Everyone clasped their hands, not daring to step forward, and placed the torch on the ground. Ya himself held the torch with his arm, and set fire to the northwest corner of the tower room, followed by the southwest corner. The hemp was dry and the oil was thick, and the flames blazed fiercely. Ya discarded the torch in the raging flames and performed a ritual bow. By the time he had bowed twice, his body and face were charred and cracked. As he tried to bow again, his body fell onto the charcoal. After a while, the firewood was exhausted and the fire went out, and his bones and flesh were all reduced to ashes. All that remained were his heart, liver, intestines, and kidneys. The heart alone was red, moist, and translucent, and the forms of these things could not be destroyed. Thereupon, he ordered that forty more carts of firewood be added to refine them. Only the intestines and kidneys were seen to curl up and shrink, while the heart remained largely unchanged. Then he ordered them to be collected and kept for burial. This Bodhisattva used to say whenever he answered questions: 'My body can perish, but my heart will always exist.' Those who heard this thought that he was referring to the spirit. How could the spirit ever be extinguished? Moreover, after Ya passed away, there were many miraculous events.
概皆拔苦予樂慈悲化也。茲不詳錄。姑錄一二。以見其死生之際云。孝愛寺僧佛興者。飲啖隨俗。后崖舉事感之。發願斷酒肉。至晚歸寺。見金色人語曰。汝能斷肉。大好。汝若食一眾生肉。則食一切眾生肉。一切眾生即父母眷屬肉也。必欲食者。當如死屍中蟲。蟲即肉也。又聞空中聲曰。汝勤持齋。愿令眾生得不食身。又令餓鬼身常飽滿。其將化時。沙門寶海問曰。等是一火。何故菩薩受燒都無痛相。答曰。眾生有相故痛。問菩薩常云。代眾生受苦。為實得否。答既發心代受。何以不得。問眾生罪熟。各自受苦。菩薩自燒。何由可代。答一念善根。即能滅惡。豈非代耶。普法師曰。二家共論大義。終未之決。其一以佛智緣無相理。理是所緣。智是能緣。其一以除妄息倒。即是真諦。二說其何者為當。崖曰。佛即無相。無別異相故。海法師曰。佛即無相。無相之相。本無異相。若然者菩薩。則釋迦觀音耶。崖曰。我是凡夫。誓入地獄。代眾生苦。愿令成佛。海曰。先佛何故。早得成佛。答先佛一時眾生度已盡也。問藥王等聖。何故亦成佛。今菩薩獨未成佛。是將與先佛殊途矣。答前時眾生已得藥王意。今眾生未得我意。由我始化。如將落花。其應對皆此類。座中有疑崖非聖人者。崖乃的呼其人之姓名曰。諸佛應世無定
【現代漢語翻譯】 現代漢語譯本： 大抵都是拔除眾生的痛苦，給予他們快樂，用慈悲心來教化他們。這裡就不詳細記錄了，姑且記錄一兩件事，來展現他們臨終的情形。孝愛寺的僧人佛興，飲食習慣和世俗一樣。後來崖法師的舉動感動了他，於是發願斷絕酒肉。一天晚上回到寺廟，看見一個金色的人對他說：『你能夠斷絕肉食，非常好。你如果吃一個眾生的肉，就等於吃一切眾生的肉。一切眾生就是你的父母眷屬的肉啊。如果一定要吃，應當像吃死屍中的蟲子一樣，蟲子就是肉啊。』又聽到空中的聲音說：『你勤奮地持齋，愿眾生能夠不吃身體（指不互相殘殺），又愿餓鬼的身常保飽滿。』他將要圓寂的時候，沙門寶海問他說：『同樣是火，為什麼菩薩受火燒卻沒有痛苦的樣子？』他回答說：『眾生有執著于相，所以感到痛苦。』寶海問：『菩薩常常說，代替眾生受苦，是真的能做到嗎？』他回答說：『既然發心代替眾生受苦，怎麼會做不到呢？』寶海問：『眾生的罪業成熟，各自承受痛苦，菩薩自己受火燒，怎麼能代替眾生受苦呢？』他回答說：『一念善根，就能滅除惡業，這難道不是代替嗎？』普法師說：『兩家共同討論大義，始終沒有決定。一家認為佛智所緣的是無相之理，理是所緣，智是能緣。一家認為去除妄想，止息顛倒，就是真諦。這兩種說法哪一種是正確的呢？』崖法師說：『佛就是無相，因為沒有差別異相。』海法師說：『佛就是無相，無相之相，本來就沒有異相。如果這樣，那麼菩薩就是釋迦牟尼佛（釋迦：Śākya，意為能仁；牟尼：muni，意為寂默），觀音菩薩（觀音：Avalokiteśvara，意為觀世音）嗎？』崖法師說：『我是凡夫，發誓進入地獄，代替眾生受苦，愿眾生能夠成佛。』海法師說：『過去的佛為什麼很早就成佛了？』他回答說：『過去的佛在那個時候已經度盡了所有的眾生。』寶海問：『藥王菩薩（藥王：Bhaiṣajyarāja，意為藥王）等聖者，為什麼也已經成佛了，而現在的菩薩卻還沒有成佛，難道是和過去的佛走了不同的道路嗎？』他回答說：『以前的眾生已經領會了藥王菩薩的意願，現在的眾生還沒有領會我的意願，因為我才開始教化，就像將要凋落的花朵一樣。』他的應對都是這一類的。座中有人懷疑崖法師不是聖人，崖法師就直接呼喊那個人的姓名說：『諸佛應世沒有定數。』
【English Translation】 English version: Generally, all are transformed by compassion, removing suffering and giving joy. These are not recorded in detail here. Let's record one or two to see the circumstances of their death. The monk Foxing of Xiao'ai Temple, his diet followed the customs. Later, he was moved by the actions of Master Ya, and vowed to abstain from alcohol and meat. One evening, returning to the temple, he saw a golden person who said, 'You can abstain from meat, that's great. If you eat the flesh of one sentient being, you eat the flesh of all sentient beings. All sentient beings are the flesh of your parents and relatives. If you must eat, you should eat it like worms in a corpse, the worms are the flesh.' He also heard a voice in the air saying, 'Diligently observe the precepts, wishing that sentient beings may not eat their own bodies (referring to not killing each other), and that the hungry ghosts' bodies may always be full.' When he was about to pass away, the śrāmaṇa (沙門：śrāmaṇa, meaning ascetic) Baohai asked him, 'It's the same fire, why do Bodhisattvas (菩薩：Bodhisattva, meaning enlightenment being) not feel pain when burned?' He replied, 'Sentient beings have attachment to form, so they feel pain.' Baohai asked, 'Bodhisattvas often say they suffer on behalf of sentient beings, is it really possible?' He replied, 'Since they have vowed to suffer on behalf of sentient beings, how can it be impossible?' Baohai asked, 'Sentient beings' sins ripen, and they each suffer their own pain. The Bodhisattva burns himself, how can he suffer on behalf of sentient beings?' He replied, 'One thought of good roots can extinguish evil karma, isn't that suffering on behalf of them?' Dharma Master Pu said, 'The two families discussed the great meaning together, but never came to a decision. One believes that the wisdom of the Buddha is related to the principle of no-form, the principle is what is related to, and wisdom is what is capable of relating. One believes that removing delusion and stopping inversion is the true meaning. Which of these two statements is correct?' Master Ya said, 'The Buddha is without form, because there is no different form.' Dharma Master Hai said, 'The Buddha is without form, the form of no-form, originally has no different form. If so, then the Bodhisattvas are Śākyamuni Buddha (釋迦：Śākya, meaning capable one; 牟尼：muni, meaning silent one), Avalokiteśvara Bodhisattva (觀音：Avalokiteśvara, meaning perceiving the sounds of the world)?' Master Ya said, 'I am an ordinary person, vowing to enter hell, to suffer on behalf of sentient beings, wishing that sentient beings may become Buddhas.' Hai said, 'Why did the Buddhas of the past become Buddhas so early?' He replied, 'The Buddhas of the past had already liberated all sentient beings at that time.' Baohai asked, 'Why have the saints like Bhaiṣajyarāja (藥王：Bhaiṣajyarāja, meaning medicine king) also become Buddhas, but the Bodhisattvas of today have not yet become Buddhas, are they taking a different path from the Buddhas of the past?' He replied, 'The sentient beings of the past have already understood the intention of Bhaiṣajyarāja, the sentient beings of today have not yet understood my intention, because I have only just begun to teach, like a flower about to fall.' His responses were all of this kind. Someone in the audience doubted that Master Ya was not a sage, Master Ya then directly called out that person's name and said, 'The Buddhas appear in the world without a fixed pattern.'
形。或作疾病醜陋。畜生異類。愿檀越毋妄生輕慢心也。舉火之次。皆睹瑞相。或圓蓋覆崖。有三道人。趺坐蓋上。或五色光。如人形像。處麻室四門者。或柴樓上光如日輪。然並雨華。大小非一。又聞天鼓。殷殷深遠。久之[郫-卑+((白-日+田)/廾)]縣人。于[郫-卑+((白-日+田)/廾)]江邊。見崖于空中乘油絡輿。從五六百僧。隱隱西沒。及心舍利之至寶國寺。復有光。如華叢狀。明燭庭宇。阿迦膩吒寺僧慧勝抱疾。自以不見勝緣。心殊悵快。忽夢崖將一沙彌。帕裹三斛許香。並以檀屑分四聚。繞勝爇之。勝怖曰凡夫耳。未能焚身也。崖曰無怖。用薰病也。即覺爽健。因請現瑞。答曰。我名光明遍照寶藏菩薩。所謂崖者詭名耳。一日設會。勝唱曰。潼州道俗見瑞福重故也。我等不見。則障厚可知。於是二百許人即應聲。見天華如雪。繽紛滿空。皆黃金色。明凈耀目。大七寸盤許。自朝至午乃止。取之者。雖緣木升屋。皆飛去不可得。
周猷禪師者
姓楊氏。住益州之多寶寺。四十餘年。日夕專務讀誦。後圖九想變于房壁。露置繩床上。覆棕櫚以庇雨露。晝隨僧作務。夜則習定其中。日才一出而食。以為常。漸至七日。或至一月。僧殊玩之弗怪也。如是歷二十年。略無有能省顧者。
【現代漢語翻譯】 現代漢語譯本 形貌。或者示現疾病醜陋之相，或者化為畜生異類。希望施主不要妄生輕慢之心。在舉火焚化時，都看到了吉祥的徵兆。有時有圓形的傘蓋覆蓋著崖禪師，有三個道人，結跏趺坐在傘蓋之上。有時有五色的光芒，如同人形的影像，出現在麻室的四個門邊。有時柴樓上的光芒如同太陽的輪盤。而且還下著花雨，大小不一。又聽見天上的鼓聲，轟隆轟隆地深遠而悠長。過了很久，[郫-卑+((白-日+田)/廾)]縣（古縣名）的人，在[郫-卑+((白-日+田)/廾)]江邊，看見崖禪師在空中乘坐著油絡輿（一種用油布裝飾的車），跟隨著五六百個僧人，隱隱約約地向西邊消失了。等到心舍利（心臟形狀的舍利子）到達寶國寺時，又有光芒，如同花叢的形狀，明亮地照耀著庭院。阿迦膩吒寺（佛教寺廟名）的僧人慧勝，身患疾病，自己認為沒有見到殊勝的因緣，心中非常惆悵。忽然夢見崖禪師帶著一個小沙彌，用帕（一種布）包裹著三斛（古代容量單位）左右的香，並且用檀香屑分成四堆，圍繞著慧勝焚燒。慧勝害怕地說：『我只是個凡夫俗子，還不能焚燒身體啊。』崖禪師說：『不要害怕，這是用來熏治你的疾病的。』隨即就感覺神清氣爽，於是請求崖禪師顯現瑞相。崖禪師回答說：『我的名字是光明遍照寶藏菩薩（菩薩名），所謂的崖禪師只是個化名罷了。』有一天，設齋會時，慧勝唱道：『潼州（古地名）的道士和百姓見到瑞相，是因為他們的福報深厚啊。我們沒有見到，那麼業障深厚可知。』於是二百多個人立刻應聲，看見天花如同雪花一樣，紛紛揚揚地飄滿天空，都是金黃色的，明亮而耀眼，大的有七寸盤子那麼大，從早上到中午才停止。人們去拿這些天花，即使爬到樹上或者屋頂上，天花都會飛走，無法得到。
周猷禪師（人名）
姓楊，住在益州的多寶寺。四十多年來，日夜專心致志地讀誦佛經。後來在房間的墻壁上畫了九想觀（佛教的九種觀想方法，用以認識身體的虛幻不凈），將自己的身體暴露地放置在繩床上，用棕櫚樹遮蓋以抵擋雨露。白天跟隨僧眾一起勞作，夜晚則在繩床上習禪定。每天太陽出來后才吃一頓飯，作為常態。漸漸地，有時七天，有時一個月才吃一頓飯。僧人們對此感到驚異，但也不覺得奇怪。像這樣經過了二十年，幾乎沒有人能夠關心和照顧他。
【English Translation】 English version Form. Or manifesting as disease and ugliness, or transforming into animals and different kinds. May the donors not give rise to contemptuous thoughts. During the cremation, all witnessed auspicious signs. Sometimes a round canopy covered Zen Master Ya, with three Daoists sitting in meditation on the canopy. Sometimes five-colored lights, like human figures, appeared at the four doors of the hemp room. Sometimes the light on the firewood tower was like the sun's disc. Moreover, it rained flowers, of various sizes. Also, heavenly drums were heard, rumbling deep and far. After a long time, people from [郫-卑+((白-日+田)/廾)] County (ancient county name), at the [郫-卑+((白-日+田)/廾)] River, saw Zen Master Ya riding an oil-decorated carriage in the air, followed by five or six hundred monks, faintly disappearing to the west. When the heart relic (a heart-shaped sarira) arrived at Baoguo Temple, there was again light, like clusters of flowers, brightly illuminating the courtyard. The monk Huisheng of Akaniṣṭha Temple (Buddhist temple name), suffering from illness, felt very disappointed because he had not seen the auspicious signs. Suddenly, he dreamed that Zen Master Ya brought a young novice, wrapped about three 'hu' (ancient unit of volume) of incense in a 'pa' (a kind of cloth), and divided sandalwood powder into four piles, burning them around Huisheng. Huisheng was afraid and said, 'I am just an ordinary person, not yet able to burn my body.' Zen Master Ya said, 'Do not be afraid, this is to fumigate your illness.' Immediately, he felt refreshed and asked Zen Master Ya to manifest auspicious signs. Zen Master Ya replied, 'My name is Samantaprabhāsa Ratnagarbha Bodhisattva (Bodhisattva name), the so-called Zen Master Ya is just a pseudonym.' One day, during a vegetarian feast, Huisheng chanted, 'The Daoists and people of Tongzhou (ancient place name) saw the auspicious signs because their blessings are profound. We have not seen them, so the depth of our karmic obstacles is evident.' Thereupon, more than two hundred people immediately saw heavenly flowers like snowflakes, fluttering and filling the sky, all golden in color, bright and dazzling, the large ones about seven inches in diameter, stopping from morning until noon. Those who tried to take them, even climbing trees or roofs, found the flowers flying away and impossible to obtain.
Zen Master Zhou You (person name)
Whose surname was Yang, lived in Duobao Temple in Yizhou. For more than forty years, he devoted himself to reading and reciting scriptures day and night. Later, he painted the Nine Contemplations (nine types of Buddhist meditation to recognize the impermanence and impurity of the body) on the walls of his room, exposing his body on a rope bed, covering it with palm leaves to shield it from rain and dew. During the day, he worked with the monks, and at night, he practiced meditation on the rope bed. He ate only one meal after the sun rose each day, as a routine. Gradually, he ate only once every seven days, or even once a month. The monks were amazed by this, but did not find it strange. In this way, twenty years passed, and almost no one was able to care for him.
俄夜驟風雨。房屋畫壁崩仆。鄰僧意猷已壓矣。旦往則存繩床。余無所見也。
後梁僧景
不知何許人也。居澧之陽山。于道有證悟。陽山地接桃源。仙靈鬼物之所棲遁。景居之。恬無影響。而蛇虎為使。或有以惡念進見者。輒驚怖迷惑。不知所向。茍將問道則無他。慧璀禪師。南嶽思公之神足也。聞而造焉。杜默終日。不可致詰。璀因翹勤再三。繼之以泣。如是旬浹。僅一披敘。璀退而嘆曰。予見善知識之高尚者。十有八人。類得入其門而升其堂。然未若斯人墻仞之高。階階之峻也。后不知所終。
隋慧意
姓李氏。臨原人。專志定學。旁聽大乘經論。宇文廢法。南遊梁。與仙城山沙門慧令同師。俄徒京邑聦師之舊堂。晝夜常坐。光景燦然。人見之驚。以為鐙燭也。其鄉里有柳靜者。嘗為德廣郡守。素不信。乃別請意於家。供養百日。且使其子四人抑稟等。夜往窺之。果見其室大明靜。由是始歸向。開皇初卒。是日謂弟子慧興曰。客至可多辨齋饌。及中而慰吊者填門矣。
永禪師南鄉人。梁有國日。明帝嘗供養之。開皇初。坐逝。眾聞音樂香氣者七日夜。方露屍傘蓋山上。未即葬。同寺全律師。輒臨其尸曰。幸留七日以待。至七日全亡。舁尸永側。而永之尸始摧變。
隋道舜
【現代漢語翻譯】 現代漢語譯本： 夜裡突然狂風暴雨，房屋和繪有壁畫的墻壁倒塌。鄰居僧人意猷的房屋已經被壓垮了。第二天早晨去看，只剩下繩床，其他什麼都看不到了。
後梁僧人景
不知道是哪裡人。住在澧州陽山。在佛法上有證悟。陽山這個地方連線著桃源，是仙靈鬼怪棲息隱遁的地方。景住在那裡，安然無事。蛇和老虎都聽他使喚。如果有人帶著惡意來拜見他，就會驚恐迷惑，不知所措。如果只是來問道，那就沒事。慧璀禪師，是南嶽思公（南嶽思大禪師）的神足弟子。聽說了景的事蹟，就去拜訪他。景沉默不語，始終不肯開口。慧璀於是懇切地再三請求，接著又哭泣。像這樣過了十幾天，景才稍微說了一些。慧璀退出來感嘆說：『我見過的善知識（kalyāṇa-mitra，指引導人們走向正道的良師益友）中高尚的人，有十八個，（我）大都能夠進入他們的門，登上他們的廳堂。然而沒有誰像這個人一樣，墻壁那麼高，臺階那麼陡峭啊。』後來不知道他最終去了哪裡。
隋朝慧意
姓李，是臨原人。專心致志于禪定，廣泛聽聞大乘經論。宇文氏廢除佛法時，他南下到梁朝。與仙城山的沙門慧令一起拜同一位老師。不久又遷居到京城聦師的舊寺廟。日夜不停地禪坐。身上發出燦爛的光芒。人們看見了，都感到驚訝，以為是燈燭。他的家鄉有個叫柳靜的人，曾經擔任德廣郡守，向來不信佛。於是特別邀請慧意到自己家裡，供養了一百天。並且讓他的四個兒子柳抑、柳稟等人，晚上去偷看。果然看見他的房間里非常明亮安靜。從此開始歸心向佛。開皇初年去世。去世那天，他告訴弟子慧興說：『客人要來了，可以多準備些齋飯。』到了中午，前來慰問弔唁的人就擠滿了門。
永禪師是南鄉人。梁朝還在的時候，明帝曾經供養過他。開皇初年，坐著去世。眾人聞到音樂和香氣，持續了七天七夜。後來把他的屍體暴露在傘蓋山上，沒有立刻埋葬。同寺的全律師，經常來到他的屍體旁說：『希望您能多停留七天來等待我。』到了第七天，全律師去世了。人們把全律師的屍體抬到永禪師的旁邊，而永禪師的屍體才開始腐爛。
隋朝道舜 English version: One night, there was a sudden storm with heavy rain, causing houses and painted walls to collapse. The house of the neighboring monk Yi You was completely crushed. The next morning, only his rope bed remained; nothing else could be seen.
Monk Jing of the Later Liang Dynasty
It is unknown where he was from. He lived in Yangshan, Lizhou. He had enlightenment in the Dharma. Yangshan bordered Taoyuan, a place where immortals, spirits, and ghosts dwelled. Jing lived there peacefully. Snakes and tigers were at his command. Those who approached him with malicious intent would be frightened and confused, not knowing where to go. However, if they came to ask about the Dharma, there would be no problem. Chan Master Huicui was a disciple of Nanyue Si Gong (Great Master Si of Nanyue), known for his spiritual powers. Hearing of Jing's reputation, he went to visit him. Jing remained silent all day, refusing to speak. Huicui earnestly pleaded repeatedly, followed by weeping. After ten days, Jing finally spoke a little. Huicui withdrew and sighed, saying, 'Among the virtuous teachers (kalyāṇa-mitra, spiritual friend) I have met, there are eighteen who are noble. I have mostly been able to enter their gates and ascend their halls. Yet, none are like this person, whose walls are so high and whose steps are so steep.' Later, it is unknown where he eventually went.
Huiyi of the Sui Dynasty
His surname was Li, and he was from Linyuan. He was dedicated to meditation and widely listened to Mahayana scriptures and treatises. When the Yuwen clan abolished Buddhism, he traveled south to the Liang Dynasty. He studied under the same teacher as the Shramana Huiling of Xiancheng Mountain. Soon after, he moved to the old temple of Master Cong in the capital. He sat in meditation day and night. A brilliant light emanated from him. People who saw it were amazed, thinking it was a lamp. There was a man named Liu Jing in his hometown, who had been the governor of Deguang Prefecture and had never believed in Buddhism. He specially invited Huiyi to his home and provided offerings for a hundred days. He also had his four sons, Liu Yi, Liu Bing, and others, secretly observe him at night. They indeed saw that his room was very bright and quiet. From then on, they began to turn to Buddhism. He passed away in the early years of the Kaihuang era. On that day, he told his disciple Huixing, 'Guests are coming, prepare more vegetarian food.' By noon, those who came to offer condolences filled the door.
Chan Master Yong was from Nanxiang. During the Liang Dynasty, Emperor Ming had made offerings to him. In the early years of the Kaihuang era, he passed away while sitting in meditation. People heard music and smelled fragrance for seven days and nights. Later, his body was exposed on Umbrella Mountain, not immediately buried. Lawyer Quan of the same temple often came to his body and said, 'I hope you will stay for seven more days to wait for me.' On the seventh day, Lawyer Quan passed away. People carried Lawyer Quan's body next to Chan Master Yong, and Chan Master Yong's body began to decay.
Daoshun of the Sui Dynasty
【English Translation】 One night, there was a sudden storm with heavy rain, causing houses and painted walls to collapse. The house of the neighboring monk Yi You was completely crushed. The next morning, only his rope bed remained; nothing else could be seen. Monk Jing of the Later Liang Dynasty It is unknown where he was from. He lived in Yangshan, Lizhou. He had enlightenment in the Dharma. Yangshan bordered Taoyuan, a place where immortals, spirits, and ghosts dwelled. Jing lived there peacefully. Snakes and tigers were at his command. Those who approached him with malicious intent would be frightened and confused, not knowing where to go. However, if they came to ask about the Dharma, there would be no problem. Chan Master Huicui was a disciple of Nanyue Si Gong (Great Master Si of Nanyue), known for his spiritual powers. Hearing of Jing's reputation, he went to visit him. Jing remained silent all day, refusing to speak. Huicui earnestly pleaded repeatedly, followed by weeping. After ten days, Jing finally spoke a little. Huicui withdrew and sighed, saying, 'Among the virtuous teachers (kalyāṇa-mitra, spiritual friend) I have met, there are eighteen who are noble. I have mostly been able to enter their gates and ascend their halls. Yet, none are like this person, whose walls are so high and whose steps are so steep.' Later, it is unknown where he eventually went. Huiyi of the Sui Dynasty His surname was Li, and he was from Linyuan. He was dedicated to meditation and widely listened to Mahayana scriptures and treatises. When the Yuwen clan abolished Buddhism, he traveled south to the Liang Dynasty. He studied under the same teacher as the Shramana Huiling of Xiancheng Mountain. Soon after, he moved to the old temple of Master Cong in the capital. He sat in meditation day and night. A brilliant light emanated from him. People who saw it were amazed, thinking it was a lamp. There was a man named Liu Jing in his hometown, who had been the governor of Deguang Prefecture and had never believed in Buddhism. He specially invited Huiyi to his home and provided offerings for a hundred days. He also had his four sons, Liu Yi, Liu Bing, and others, secretly observe him at night. They indeed saw that his room was very bright and quiet. From then on, they began to turn to Buddhism. He passed away in the early years of the Kaihuang era. On that day, he told his disciple Huixing, 'Guests are coming, prepare more vegetarian food.' By noon, those who came to offer condolences filled the door. Chan Master Yong was from Nanxiang. During the Liang Dynasty, Emperor Ming had made offerings to him. In the early years of the Kaihuang era, he passed away while sitting in meditation. People heard music and smelled fragrance for seven days and nights. Later, his body was exposed on Umbrella Mountain, not immediately buried. Lawyer Quan of the same temple often came to his body and said, 'I hope you will stay for seven more days to wait for me.' On the seventh day, Lawyer Quan passed away. People carried Lawyer Quan's body next to Chan Master Yong, and Chan Master Yong's body began to decay. Daoshun of the Sui Dynasty
不知何許人也。結茅于澤州之羊頭山。世傳為神農氏嘗藥地。靜僻幽夐。誠仙聖所居處。舜日一食常坐。卒歲無睡眠。蛇鼠孚產繩床下。虎每踞蹲其側。為說法有聽狀。人來使之去。必如語去。或謂明日幸毋來。卒亦果然。故其徒與俱無所忤。而化物之效率類此。衣弊跣行。遇者莫能識。開皇初。持瓶錫乞食聚落。村氓盛集。求受戒法。至一女子。輒曰。汝當生牛中。相已現矣。雖受戒無益也。因踏其後使去不能得。曰牛以尾為力。令尾被踏。而遽欲去可得乎。此固業影耳。且如是顧不自悔哉。於是女子悉傾其家。營福以懺。情尤慈憫。數游癘疾家。為咒治。勿憚也。晚詣林慮洪谷盤亭諸峰以終。
隋道仙
一名僧仙。西域康居國人。少業賈。泛兩舶往來吳蜀江海間。致貲貨。直巨萬緡。時僧達禪師。居梓州新城之牛頭山。仙偶造焉。達則為說法曰。夫生死輪轉。愛必有離。身且如爾。而況外物乎。又嘗扣達房。達不應。因窺其戶。獨見水盈室內。識者以為達入水觀故然。於是仙大領寤。即沈兩舶。謝遣妻子。剃落於灌口山之竹林寺。對眾自誓曰。茍非得道。終不出山。益遁夐絕地。結宇習定。每定必四五日乃出。因能言未來事。皆驗無小爽。明日客至。夜先具告其數。神異䆮以著聞。梁始興王
【現代漢語翻譯】 現代漢語譯本： 不知道他是哪裡人。在澤州（今山西晉城一帶）的羊頭山結茅屋而居。世世代代相傳這裡是神農氏（傳說中的農業和醫藥之神）嘗藥的地方。這裡清靜幽深，確實是神仙聖人居住的地方。他每天只吃一頓飯，常常坐著，整年都不睡覺。蛇和老鼠在他的繩床下繁殖生育，老虎常常蹲在他的旁邊。他為老虎說法，老虎也有聽的樣子。有人來的時候，他就讓它們離開，老虎一定像聽懂話一樣離開。有人說：『明天希望你不要來了。』老虎最終也真的不來。所以他的弟子和他在一起，沒有什麼衝突，而感化動物的效果也類似這樣。他穿著破爛的衣服，光著腳走路，遇到他的人沒有誰能認出他。隋朝開皇初年，他拿著瓶子和錫杖在村落里乞討食物，村民們聚集起來，請求他傳授戒法。遇到一個女子，他就說：『你應當投生到牛中，牛的相貌已經顯現出來了，即使受戒也沒有用。』於是踩著她的後面讓她離開，卻不能讓她離開。他說：『牛依靠尾巴的力量，讓尾巴被踩住，卻想要離開，可能嗎？這本來就是業力的影子啊。而且像這樣，難道不應該自我悔恨嗎？』於是女子傾盡家產，行善積福以懺悔，情感尤其慈悲憐憫。多次到患有傳染病的人家，為他們唸咒治病，毫不畏懼。晚年到林慮山（今河南林州市一帶）的洪谷、盤亭等山峰度過餘生。
隋朝的道仙（人名）
一名僧仙（法號），是西域康居國（中亞古國）人。年輕時以經商為業，乘坐兩艘商船往來於吳（今江蘇一帶）、蜀（今四川一帶）的江海之間，積攢了大量財富，價值數百萬緡（古代的貨幣單位）。當時僧達禪師（法號）居住在梓州（今四川三臺一帶）新城的牛頭山。僧仙偶然拜訪了他，僧達禪師就為他說法：『生死輪迴，愛戀必然有離別。身體尚且如此，更何況身外之物呢？』又曾經敲僧達禪師的房門，僧達禪師沒有迴應。於是從門縫裡偷看，只看見室內充滿了水。知情的人認為這是僧達禪師進入水中觀想的緣故。於是僧仙大徹大悟，隨即沉沒了兩艘商船，遣散了妻子兒女，在灌口山（今四川都江堰市一帶）的竹林寺剃度出家。對著眾人發誓說：『如果不能得道，終身不出山。』更加隱遁到偏遠絕地，結廬習禪。每次入定必定四五天才能出定。因此能夠預言未來之事，都應驗沒有絲毫差錯。明天有客人來，晚上就事先告知客人的人數。他的神異事蹟因此而廣為人知。梁始興王（爵位）
【English Translation】 English version: It is not known where he was from. He built a thatched hut on Yangtou Mountain in Ze Prefecture (area around present-day Jincheng, Shanxi). It is traditionally said to be the place where Shennong (the legendary god of agriculture and medicine) tasted herbs. It was quiet and secluded, truly a place where immortals and sages would reside. He ate only one meal a day, often sat, and did not sleep throughout the year. Snakes and rats bred and gave birth under his rope bed, and tigers often squatted beside him. He preached to the tigers, and they seemed to listen. When people came, he would tell them to leave, and the tigers would certainly leave as if they understood. Someone said, 'I hope you don't come tomorrow.' And the tigers ultimately did not come. Therefore, his disciples got along with him without any conflict, and the effect of transforming animals was similar. He wore tattered clothes and walked barefoot, and no one who met him could recognize him. In the early years of the Kaihuang era of the Sui Dynasty, he carried a bottle and a tin staff to beg for food in villages, and the villagers gathered to ask him to impart the precepts. When he met a woman, he would say, 'You should be reborn as a cow, the appearance of a cow has already manifested, even if you take the precepts, it will be of no use.' Then he stepped on her behind to make her leave, but he could not make her leave. He said, 'A cow relies on the strength of its tail, if its tail is stepped on, how can it leave? This is originally the shadow of karma. And like this, shouldn't you repent?' So the woman emptied her family's wealth, did good deeds to repent, and her emotions were especially compassionate. She often visited the homes of people with infectious diseases, chanting incantations to cure them, without fear. In his later years, he went to the Honggu, Panting, and other peaks of Linlu Mountain (area around present-day Linzhou, Henan) to spend the rest of his life.
Dao Xian (personal name) of the Sui Dynasty
Also named Seng Xian (Dharma name), he was from Kangju (an ancient country in Central Asia) in the Western Regions. In his youth, he was a merchant, traveling back and forth between the rivers and seas of Wu (area around present-day Jiangsu) and Shu (area around present-day Sichuan) on two merchant ships, accumulating a large amount of wealth, worth millions of strings of cash (an ancient unit of currency). At that time, Chan Master Seng Da (Dharma name) lived on Niutou Mountain in Xincheng, Zi Prefecture (area around present-day Santai, Sichuan). Seng Xian happened to visit him, and Chan Master Seng Da preached to him, saying, 'In the cycle of birth and death, love must have separation. The body is like this, let alone external things?' He also once knocked on Chan Master Seng Da's door, but Chan Master Seng Da did not respond. So he peeked through the door and only saw that the room was filled with water. Those who knew thought that this was because Chan Master Seng Da had entered the water to contemplate. So Seng Xian had a great enlightenment, and immediately sank the two merchant ships, dismissed his wife and children, and was ordained as a monk at the Zhulin Temple on Guankou Mountain (area around present-day Dujiangyan, Sichuan). He vowed to the crowd, 'If I cannot attain enlightenment, I will never leave the mountain.' He further retreated to remote and isolated places, built a hut and practiced meditation. Each time he entered meditation, he would not come out for four or five days. Therefore, he was able to predict future events, and they all came true without the slightest error. If a guest was coming tomorrow, he would tell the number of guests in advance that night. His miraculous deeds were therefore widely known. King Shixing of Liang (title)
澹鎮蜀。待以師禮。攜至陜。天監十六年。游青溪山。將駐錫焉。先是道士李學祖等。佔之以事營建。仙至輒芟墾。道士屢訶止弗為聽。而所辟僅容繩床許。無何火發。而道士望見之。相顧以為且燼仙。趨視之。仙則危坐烈焰中自若也。由是知其獲火光三昧者。雖道士亦從而推敬矣。后道場之成。多其力焉。澹以冥感。造四天王于梁泰寺。凡六齊日。則設供會眾。仙往赴。而五色光明。出四王頂。流耀近遠。所執香爐不待火爇。而煙氣自騰。州刺史鄱陽王恢。躬受教戒。太尉陸法和。微時即慕向侍左右。給薪水二十年。客稍慢悔仙則曰。此三臺貴公。可詈辱耶。偶臥疾。或見縹衣童子持藥。出青溪水中跪進之。疾良已。尋歸蜀。蓋留陜者二十有八年矣。至則蜀民如見父母。會大旱。托之祈雨。仙徐以杖扣龍湫曰。何嗜睡如此。雨霶霈不旋踵。民率歌舞其德復時為請者。捫肘腋。應念獲舍利。隋混一。蜀王秀命召之不至。怒以兵詣。勢殊可畏。仙聞之。著僧伽梨。唸佛以俟。而天氣倏變。雲霧晦冥。雹雪飄灑。溪澗湍涌壞行路。士卒沮莫進。王懼而悔過。乃霽。及見仙禮敬聽法。迎住成都之眾凈寺。開皇中。仍歸山寺。其將歸。山靈前為掃除道路。既歸。有客僧。宿房中。亟起之曳出。已而屋傾壓。嗚呼其悲濟可量耶。
年百餘歲而滅。葬山中。俗至今以仙阇梨呼之。
隋慧巖
住蘇之重玄寺。常房坐習禪業。未嘗出遊。或出則飲啖言笑。不修戒檢。人以為狂而慢悔之。每獨歡然。對眾指撝曰。此地為殿。此地為堂。甚至廊廡庖湢悉有區處。如是一月餘。告所知者曰。浮圖鈴墜。是吾去時也。即反鎖其戶久不開。已而浮圖一鈴果墜。眾破關入。則見巖端坐而逝矣。城市聞之。奔赴填噎。競委金帛以施常住。豐厚資之以營繕。而間架位置之素。皆必如其言乃已。郁成名剎。今其遺形尚在不壞。
隋慧越
生嶺南。居羅浮山中。匡眾習禪。有聲海內。性慈愛。鷙禽獷獸。為說法馴擾。至可役使。一虎嘗以首枕越膝臥。越亦入定不自覺。聲聞流藹三楚。開皇之季。煬帝居晉邸。遣舍人王延壽。召入慧日道場。從朝京師。所在歸化。后還楊府。中路而卒。遣體船上。如生人。見火光夜從足出而入于頂。如是宛轉。達旦不絕。嘆未曾有。王特下教。令歸葬本山。以旌敬異。
隨慧侃
晉陵曲阿湯氏子。少受學于和阇梨。和尤神異。世莫能測。然于尊像。事之如生。見立像不敢坐。勸人必造坐像。行遇困厄。救濟不遺力。嘗見群豬被縛。和因唱曰。解脫首楞嚴。縛輒自解。豬逸去。主亦從而放之。茍眾所會
【現代漢語翻譯】 現代漢語譯本 年過百歲后圓寂，葬于山中。當地至今稱他為仙阇梨（xiān shélí，仙人一般的阿阇梨）。
隋朝慧巖（Huìyán）
住在蘇州的重玄寺，經常在房間里坐禪修行，從不外出遊玩。偶爾外出則飲酒吃肉，談笑風生，不遵守戒律。人們認為他瘋癲而輕視他，但他總是獨自高興。面對眾人指點著說：『這裡是殿，這裡是堂。』甚至連廊廡、廚房、廁所都有規劃。這樣過了一個多月，他告訴熟悉的人說：『佛塔上的鈴鐺掉落，就是我離去的時候了。』隨即反鎖房門很久不開。不久，佛塔上的一個鈴鐺果然掉落。眾人破門而入，只見慧巖端坐而逝。城市裡的人聽到訊息，奔走相告，哭聲震天。爭相捐獻金帛給寺院，用豐厚的資金來修繕寺院。而寺院的間架位置，都必須按照他所說的那樣才行。最終建成一座名剎。如今他的遺體還在，沒有腐壞。
隋朝慧越（Huìyuè）
生於嶺南，住在羅浮山中，帶領眾人習禪，名聲傳遍海內。性格慈愛，連兇猛的禽獸，都因為聽他說法而變得馴服，甚至可以役使。一隻老虎曾經把頭枕在慧越的膝蓋上睡覺，慧越也入定而沒有察覺。他的名聲傳遍了湖南一帶。開皇年間，隋煬帝還在晉王府時，派遣舍人王延壽，召他到慧日道場。跟隨前往京師，所到之處都受到人們的歸順和教化。後來返回楊府，在半路上圓寂。人們將他的遺體放在船上，如同活人一般。看見火光夜裡從腳底發出，進入頭頂。這樣反覆，直到天亮都沒有停止。人們嘆息從未見過這樣的景象。王延壽特地下令，讓他歸葬本山，以此來表彰他的敬意和奇異。
隋朝慧侃（Huìkǎn）
是晉陵曲阿湯氏的兒子。年少時跟隨和阇梨（hé shélí，老師）學習。和阇梨尤其顯得神奇怪異，世人無法測度。但他對於佛像，侍奉得如同對待活人一般。見到站立的佛像不敢坐下，勸人一定要造坐像。路上遇到困厄的人，救濟不遺餘力。曾經看見一群豬被捆綁，和阇梨於是唱道：『解脫首楞嚴（jiětuō shǒuléngyán，解脫一切痛苦）。』繩索就自動解開。豬逃走了，主人也因此放了它們。只要是眾人聚集的地方
【English Translation】 English version He passed away at the age of over a hundred and was buried in the mountains. The locals still call him Immortal Acarya (xiān shélí, an Acarya like an immortal).
Sui Dynasty, Huiyan (Huìyán)
He lived in Chongxuan Temple in Suzhou, often meditating in his room and never going out to travel. Occasionally, when he did go out, he would drink, eat meat, talk, and laugh, not observing the precepts. People thought he was crazy and looked down on him, but he was always happy by himself. Facing the crowd, he pointed and said, 'This is the hall, this is the main hall.' He even had plans for the corridors, kitchen, and toilet. After more than a month of this, he told those he knew, 'When the bell on the pagoda falls, it will be my time to leave.' Then he locked his door and didn't open it for a long time. Soon after, one of the bells on the pagoda did fall. The crowd broke down the door and saw Huiyan sitting in meditation and passing away. The people in the city heard the news and rushed to the temple, weeping loudly. They competed to donate gold and silk to the temple, using the generous funds to repair it. And the layout of the temple had to be exactly as he had said. Eventually, it became a famous temple. Now his remains are still there, not decayed.
Sui Dynasty, Huiyue (Huìyuè)
He was born in Lingnan and lived in Mount Luofu, leading the people in Chan practice, and his reputation spread throughout the country. He was kind and loving, and even fierce birds and wild beasts became tame because they listened to his teachings, and could even be used. A tiger once rested its head on Huiyue's lap and slept, and Huiyue was also in meditation and did not notice. His reputation spread throughout Hunan. During the Kaihuang period, when Emperor Yang of Sui was still in the Jin Prince's residence, he sent his attendant Wang Yanshou to summon him to the Huiri Dojo. He followed him to the capital, where he was welcomed and taught the people. Later, he returned to the Yang residence and passed away on the way. People put his body on a boat, as if he were still alive. They saw a light coming out of his feet at night and entering his head. This went on and on until dawn. People sighed that they had never seen such a sight. Wang Yanshou specially issued an order to have him buried in his home mountain, in order to commend his respect and strangeness.
Sui Dynasty, Huikan (Huìkǎn)
He was the son of the Tang family of Qu'a, Jinling. He studied with Acarya He (hé shélí, teacher) when he was young. Acarya He seemed especially magical and strange, and the world could not fathom him. But he served the Buddha statues as if they were living people. He dared not sit down when he saw a standing Buddha statue, and he urged people to make sitting statues. He spared no effort to help those in distress on the road. Once he saw a group of pigs being tied up, and Acarya He sang, 'Liberation Shurangama (jiětuō shǒuléngyán, liberation from all suffering).' The ropes untied themselves. The pigs ran away, and the owner also released them. Wherever there was a gathering of people
聚。則為說法開寤。晚年至鄴盛化。歸向之徒。頌其德至今。竟卒于鄴。將卒。有問其所證者。曰吾得善根成熟耳。侃初于和。固有所傳授。后往嶺南。依真諦專精禪寂。歲晚住棲霞寺。又往揚都偲法師所。偲素知其行業。禮接之。將別。請現神力。侃曰。許復何難。即出臂窗中。長數十丈。取齊熙寺佛殿額。持還房中。謂偲曰。吾第恐世人驚異。故不屑為也。大業初。卒于蔣州大歸善寺。春秋八十二。將卒之日。忽擲三衣幞于堂上曰。還汝眾僧三衣。吾今死已。遽閉房入。眾愕然。起追視之。但白骨一具。跏趺坐床上。撼之鏘然不散。
新修科分六學僧傳卷第二十七 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十八
浙東沙門 曇噩 述
定學
證悟科(二)
唐慧超
丹陽沈氏子。出家。以誦法華經為專務。時光州大蘇山慧思禪師。悟一乘之理。明三觀之。心超與江陵顗公。仙城命公。篤志相親。積年請業。行優一眾。德冠諸賢。思謂其徒曰。超得忍人也。復獲偕覽衡岳之勝。隋受禪。乃北入嵩高。餌藥坐禪。太子勇既召集天下名德。而遣還之。以超尤詣道。獨留供養。及勇廢。徙居定水。會藍法師。以藍
【現代漢語翻譯】 現代漢語譯本 聚集在一起，就為大家說法開悟。晚年到鄴城（古代地名，今河北臨漳一帶）后，弘法事業達到鼎盛。歸附他、向他學習的人，至今還在歌頌他的德行。最終在鄴城去世。臨終時，有人問他證得了什麼境界，他說：『我只是善根成熟罷了。』道侃最初在和地（具體地點不詳）時，確實有所傳授，後來前往嶺南（泛指五嶺以南地區），依止真諦（Paramārtha，南朝時期著名譯經家）專心致志地修習禪定。晚年住在棲霞寺（位於今江蘇南京），又前往揚州拜訪偲法師。偲法師一向瞭解道侃的修行，以禮相待。臨別時，偲法師請求道侃顯現神通。道侃說：『這有什麼難的。』隨即伸出手臂從窗戶伸出，長達數十丈，把齊熙寺（具體地點不詳）佛殿的匾額取回房中，對偲法師說：『我只是擔心世人驚異，所以不屑於這樣做。』大業初年，在蔣州（古代地名，今江蘇南京一帶）大歸善寺（具體地點不詳）去世，享年八十二歲。臨終之日，忽然把三衣（佛教僧侶的法衣）和幞頭（古代一種頭巾）扔在堂上，說：『還給你們眾僧三衣，我今天要死了。』說完就關上房門進去了。眾人驚愕，起身追去看，只看到一具白骨，跏趺坐在床上，搖動它發出鏘鏘的聲音，卻不散開。
《新修科分六學僧傳》卷第二十七 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》
《新修科分六學僧傳》卷第二十八
浙東沙門（指浙江東部的出家僧人）曇噩（作者法號） 述
定學
證悟科（二）
唐慧超
慧超是丹陽（今江蘇南京一帶）沈氏之子。出家后，專門誦持《法華經》。當時光州（今河南信陽一帶）大蘇山（具體地點不詳）的慧思禪師（Huisi，南北朝時期佛教天臺宗的實際創始人），領悟了一乘（Ekayāna，佛教教義，指唯一能達到解脫的道路）的道理，明白了三觀（Triviṣa，佛教哲學中的三種觀察方法）的內涵。慧超與江陵（今湖北荊州一帶）的顗公（智顗，Zhiyi，天臺宗的實際創始人），仙城（具體地點不詳）的命公（具體生平不詳），志同道合，彼此親近，多年來一起學習佛法。慧超的修行超越眾人，德行堪稱賢者之首。慧思對他的弟子們說：『慧超是能安忍之人。』後來，慧超又有機會一同遊覽衡岳（即南嶽衡山）的勝景。隋朝（隋文帝）接受禪讓后，慧超北上進入嵩山（位於今河南），服食藥物，坐禪修行。太子楊勇（隋文帝長子）召集天下著名的僧人，之後讓他們各自返回，因為慧超在佛道上的造詣尤其精深，所以單獨留下供養。等到楊勇被廢黜后，慧超遷居到定水（具體地點不詳）。
【English Translation】 English version Gathering together, he would expound the Dharma to enlighten others. In his later years, his propagation flourished in Ye (ancient place name, around present-day Linzhang, Hebei). Those who turned to him and learned from him still praise his virtue to this day. He eventually passed away in Ye. On his deathbed, someone asked him what he had attained, and he replied, 'I have merely ripened my roots of goodness.' Daokan initially taught in He (specific location unknown), and later went to Lingnan (general term for the area south of the Five Ridges), where he relied on Paramārtha (a famous translator of scriptures during the Southern Dynasties) to diligently practice meditation. In his later years, he resided at Qixia Temple (located in present-day Nanjing, Jiangsu), and then went to Yangzhou to visit Dharma Master Ci. Dharma Master Ci had always known of Daokan's practice and treated him with respect. Upon parting, Dharma Master Ci requested Daokan to display his supernatural powers. Daokan said, 'What difficulty is there in that?' He then extended his arm out of the window, reaching tens of zhang (ancient unit of length), and retrieved the plaque from the Buddha hall of Qixi Temple (specific location unknown), bringing it back into the room. He said to Dharma Master Ci, 'I am only afraid that the world would be astonished, so I do not bother to do such things.' In the early years of the Daye era, he passed away at Dagui Temple (specific location unknown) in Jiangzhou (ancient place name, around present-day Nanjing, Jiangsu), at the age of eighty-two. On the day of his death, he suddenly threw his three robes (the monastic robes of Buddhist monks) and turban onto the hall, saying, 'I return the three robes to you monks, I am about to die.' He then closed the door and entered the room. The crowd was astonished and got up to chase after him, only to see a skeleton, sitting in the lotus position on the bed, shaking it made a clanging sound, but it did not fall apart.
Newly Revised Classified Biographies of Six Kinds of Monks, Volume 27 卍 Newly Continued Collection, Volume 77, No. 1522, Newly Revised Classified Biographies of Six Kinds of Monks
Newly Revised Classified Biographies of Six Kinds of Monks, Volume 28
Shramana (Buddhist monk) Tan'e of Eastern Zhejiang (the author's Dharma name) Narrates
Study of Samadhi (meditative concentration)
Section on Enlightenment (2)
Tang Dynasty, Huichao
Huichao was the son of the Shen family of Danyang (around present-day Nanjing, Jiangsu). After leaving home, he specialized in reciting the Lotus Sutra. At that time, Chan Master Huisi (the actual founder of the Tiantai school of Buddhism during the Northern and Southern Dynasties) of Dasu Mountain (specific location unknown) in Guang Prefecture (around present-day Xinyang, Henan), realized the principle of the One Vehicle (Ekayāna, a Buddhist doctrine referring to the single path to liberation) and understood the meaning of the Threefold Contemplation (Triviṣa, three methods of observation in Buddhist philosophy). Huichao, along with Master Yi (Zhiyi, the actual founder of the Tiantai school) of Jiangling (around present-day Jingzhou, Hubei), and Master Ming (specific life unknown) of Xiancheng (specific location unknown), shared the same aspirations and were close to each other, studying the Dharma together for many years. Huichao's practice surpassed the others, and his virtue was worthy of being the foremost among the virtuous. Huisi said to his disciples, 'Huichao is a person who can endure.' Later, Huichao also had the opportunity to visit the scenic spots of Heng Mountain (i.e., Mount Heng, the Southern Mountain) together. After the Sui Dynasty (Emperor Wen of Sui) accepted the abdication, Huichao went north to Mount Song (located in present-day Henan), taking medicine and practicing meditation. Crown Prince Yang Yong (the eldest son of Emperor Wen of Sui) summoned famous monks from all over the world, and then sent them back, because Huichao's attainments in the Buddhist path were particularly profound, so he was left alone to be supported. After Yang Yong was deposed, Huichao moved to Dingshui (specific location unknown).
谷之悟真寺迎之。共隱八年。倍勤三慧。大業初。京師建立大禪定寺。詔超之。后以疾辭。允其歸。皇家肇運。望重疇昔。高僧慧因保恭等。咸就棲止。未幾臥疾。弟子跪問其所以自任者。曰生不忻。死不戚。吾之素也。因面西坐曰。第一義空。遂長往。儼如入定。武德五年十二月六日也。春秋七十有七。弟子法成等。以遺訓。露骸月餘日。色不變。時太宗開天䇿府。聞而嘆異。仍建白塔于寺之北峰。
唐慧超
生申屠氏。上黨潞人。自出家。北居晉陽之大興國寺習禪業。其道場之內。盛列儀像幡華以嚴飾之。且聚諸品異香。每爇以致煙氣盤郁。而超則凈服端坐入定。輒獲舍利充瓶。隨取隨有。較其元數。初未嘗減。然莫測其所自來也。仁壽中。詔居禪定寺。其行道感瑞如舊。武德元年。復歸興國。七年冬。忽召寺眾謂之曰。同住多年。凡情易隔。或有相違。希為恕略。人道難生。善緣莫遇。當求自度。勿誤後身。於是斂手寂然。神色無少變。茍非屬纊。觀者終莫知其氣絕也。時年七十餘。十二月就以繩床輿尸。殮之龍阜山開化寺側。雖屢閱年所。遺體愈益堅完。而禮拜供養者。至今不絕云。
唐曇倫
汴之浚儀孫氏子。年十三。依修福寺端禪師出家。端習次第觀。嘗誨之曰。汝繫心鼻端。
【現代漢語翻譯】 現代漢語譯本：谷之悟真寺迎接慧超（Tang Huichao）。他們一起隱居了八年，慧超更加勤奮地修習三慧（Three Wisdoms）。大業初年，京師建造大禪定寺，皇帝下詔讓慧超前去。後來慧超以生病為由推辭，皇帝允許他回去。皇家開創基業，慧超的聲望如同往昔一樣重要。高僧慧因（Huìyīn）、保恭（Bǎogōng）等人，都到慧超那裡居住。沒過多久，慧超臥病在床，弟子跪著問他有什麼要囑咐的。慧超說：『活著不欣喜，死了不悲傷，這是我一貫的態度。』於是面向西方坐著說：『第一義空（The ultimate emptiness）。』就去世了，就像入定一樣。時間是武德五年十二月六日，享年七十七歲。弟子法成（Fǎchéng）等人，按照慧超的遺囑，將他的遺體暴露在外一個多月，屍體的顏色沒有改變。當時唐太宗開設天策府，聽說了這件事，感到驚歎和詫異，於是下令在寺廟的北峰建造一座白塔。 慧超（Tang Huichao），俗姓申屠（Shēntú），是上黨潞州人。自從出家后，就住在晉陽的大興國寺修習禪業。他的道場之內，陳列著各種儀仗、佛像、幡幢、華蓋，用來莊嚴裝飾。並且聚集各種不同的香，每次點燃，煙氣盤旋繚繞。而慧超則穿著乾淨的衣服，端正地坐著入定，總是能夠獲得裝滿瓶子的舍利。隨取隨有，計算它的數量，從來沒有減少。然而沒有人知道這些舍利是從哪裡來的。仁壽年間，皇帝下詔讓慧超住在禪定寺，他修行感應到的祥瑞和以前一樣。武德元年，慧超又回到興國寺。武德七年冬天，慧超忽然召集寺廟的僧眾對他們說：『一起住了這麼多年，凡人的情感容易產生隔閡，或許有互相冒犯的地方，希望大家能夠寬恕諒解。人身難得，善緣難遇，應當尋求自我解脫，不要耽誤了來世。』於是合起雙手，寂然不動，神色沒有絲毫改變。如果不是用棉絮放在他的鼻孔前測試，觀看的人最終也不知道他已經斷氣了。當時慧超七十多歲，十二月就用繩床抬著他的屍體，安葬在龍阜山開化寺旁邊。雖然已經過去很多年，遺體卻越來越堅硬完整。而禮拜供養他的人，直到今天也沒有斷絕。 曇倫（Tanlun），是汴州浚儀人孫家的兒子。十三歲時，依修福寺的端禪師（Duān Chánshī）出家。端禪師修習次第觀，曾經教導曇倫說：『你要把心繫在鼻端。』
【English Translation】 English version: Gu's Wuzhen Temple welcomed Tang Huichao. They lived in seclusion together for eight years, during which Huichao diligently practiced the Three Wisdoms. At the beginning of the Daye era, the capital city was building the Da Chan Ding Temple, and the emperor issued an edict summoning Huichao. Later, Huichao declined due to illness, and the emperor allowed him to return. The imperial family was establishing its foundation, and Huichao's reputation was as important as ever. High-ranking monks such as Huìyīn and Bǎogōng all came to reside with Huichao. Not long after, Huichao fell ill and was bedridden. His disciples knelt and asked him what he would entrust to them. Huichao said, 'Living without joy, dying without sorrow, this is my usual state.' Then, facing west, he said, 'The ultimate emptiness.' And he passed away, as if entering meditation. The date was the sixth day of the twelfth month of the fifth year of the Wude era, and he was seventy-seven years old. His disciples, including Fǎchéng, following Huichao's last words, exposed his body for more than a month, and the color of the corpse did not change. At that time, Emperor Taizong established the Tian Ce Fu (Bureau of Heavenly Strategies), and upon hearing of this, he was amazed and astonished, and ordered the construction of a white pagoda on the north peak of the temple. Tang Huichao, whose secular surname was Shēntú, was a native of Luzhou in Shangdang. Since becoming a monk, he lived in the Daxingguo Temple in Jinyang, practicing Chan Buddhism. Within his monastery, various ceremonial instruments, Buddha statues, banners, and canopies were displayed to adorn it. Moreover, various kinds of exotic incense were gathered, and each time they were burned, the smoke swirled and lingered. And Huichao, wearing clean clothes, sat upright in meditation, always able to obtain bottles filled with śarīra (relics). He could take them at will, and the number never decreased. However, no one knew where these śarīra came from. During the Renshou era, the emperor issued an edict for Huichao to reside in the Chan Ding Temple, and the auspicious signs he experienced in his practice were the same as before. In the first year of the Wude era, Huichao returned to Xingguo Temple. In the winter of the seventh year of the Wude era, Huichao suddenly summoned the monks of the temple and said to them, 'We have lived together for many years, and ordinary human emotions easily create separation. Perhaps there have been offenses against each other, and I hope that everyone can forgive and understand. It is difficult to obtain a human body, and it is difficult to encounter good karma. You should seek self-liberation and not delay your future lives.' Then he put his hands together, remained silent, and his expression did not change in the slightest. If it were not for testing with cotton wool placed in front of his nostrils, observers would not have known that he had passed away. At that time, Huichao was over seventy years old, and in December, his body was carried on a rope bed and buried next to the Kaihua Temple on Longfu Mountain. Although many years have passed, his remains have become increasingly firm and complete. And those who worship and make offerings to him have not ceased to this day. Tanlun was the son of the Sun family of Junyi in Bianzhou. At the age of thirteen, he became a monk under Chan Master Duān of Xiufu Temple. Chan Master Duan practiced sequential contemplation and once taught Tanlun, 'You should focus your mind on the tip of your nose.'
可得定也。倫曰。若有散心。則系鼻端。心本不散。則又何以係爲。自是每坐輒定。后為師送缽上堂。未至堂頃。卓然跏趺入定。而持缽自若。師大加賞識。異時謂曰。去昏障譬猶剝[葸-十+夕]。要當重重去盡。然後得凈。倫答以為本來無蔥。又奚庸剝。師獨以其根器非常。而陰敬之。且不敢役使。雖禮佛看經。猶莫之務。但掃一房終日閉戶。四威儀中。離念而已。偶命之直歲。守護僧物。每戒其下。勿以僧粥食犬。其下漫弗聽。犬則嘔粥。其下又以為偶然爾。食犬粥如常時。於是犬群嘔粥僧前。若有物使之者。其下始大懼。以倫為神。
倫姿性憺怡。平居不表襮。或問以義理。隨問隨答。無底滯。仁壽二年。造禪室。追獻后冥福。詔處之。至則掃房閉戶如故。時人目之臥倫。興國善粲法師。博學有才辨。自號三國論魁。竟造倫語。三日夜莫能測。其述般若義。則空華水泡不可把玩。本性清凈。如太虛空。粲亟下拜。以為不可及。居京。惟玄琬律師。靜琳法師。率門人僧伽凈等。往來受法。其餘請謁者。不啻魚子。然武德之季。臥疾于莊嚴寺。或問往生何處。曰無盡世界。又問舍報后如何。曰籧篨裹而棄之爾。又曰。四大方鬥。已到屈膝。主人翁只管看。僧伽遽探其冷觸。退謂其人曰。冷觸果到膝矣。四大
【現代漢語翻譯】 現代漢語譯本：可以獲得禪定。倫（指僧人，下同）說：『如果心散亂，就係念于鼻端。如果心本來就不散亂，又何必繫念呢？』從此以後，每次坐禪都能入定。後來，倫為師父送缽上堂，還沒到禪堂，就安然跏趺入定，而拿著缽的樣子和平常一樣。師父非常賞識他，後來對他說：『去除昏沉的障礙，就像剝蔥一樣，要一層層剝乾淨，才能得到清凈。』倫回答說：『本來就沒有蔥，又何必剝呢？』師父認為他的根器非常，暗自敬重他，不敢役使他。即使是禮佛、看經，也不勉強他，只是打掃房間，整天閉門不出，在行住坐臥中，遠離雜念而已。偶爾讓他值歲，守護寺院的財物，他總是告誡手下，不要用寺院的粥餵狗。手下的人隨便應付，不聽他的話，狗吃了粥就吐了出來。手下的人又認為是偶然，像平常一樣用粥餵狗。於是，一群狗在僧人面前嘔吐粥，好像有什麼東西指使它們一樣。手下的人這才非常害怕，認為倫是神。倫的姿態性情恬淡平和，平時不顯露自己。有人向他請教義理，他隨問隨答，沒有滯礙。仁壽二年，建造禪室，為已故的父母追獻冥福，皇帝下詔讓他住在那裡。到了禪室，他還是像以前一樣掃房閉戶。當時的人稱他為『臥倫』。興國的善粲（法師名）法師，博學有才辯，自號『三國論魁』，特地去拜訪倫，和他辯論了三天三夜也不能理解倫的境界。倫闡述般若的義理，說空華水泡不可把玩，本性清凈，如太虛空。善粲連忙下拜，認為自己不如他。住在京城的時候，只有玄琬（法師名）律師、靜琳（法師名）法師，帶領門人僧伽凈（人名）等，來往于倫處接受佛法。其餘請求拜見的人，多得像魚卵一樣。武德末年，倫在莊嚴寺生病，有人問他往生何處，他說：『無盡世界。』又問他舍報後會怎麼樣，他說：『用草蓆裹起來扔掉罷了。』又說：『四大（指地、水、火、風四種元素）方鬥，已經到了屈膝的時候，主人翁（指心或真如自性）只管看著。』僧伽凈立刻去探摸他的身體，感覺寒冷已經到了膝蓋，退出來對其他人說：『寒冷確實已經到膝蓋了。』四大 English version: He could attain samadhi. Lun (referring to the monk, the same below) said, 'If the mind is scattered, then focus on the tip of the nose. If the mind is originally not scattered, then why focus?' From then on, he would enter samadhi every time he meditated. Later, Lun was delivering the alms bowl to the master for the Dharma talk, and before even reaching the hall, he sat in full lotus posture and entered samadhi, holding the bowl as usual. The master greatly appreciated him and later said to him, 'Removing the obstacles of dullness is like peeling an onion, you must peel away layer after layer to attain purity.' Lun replied, 'Originally there was no onion, so why peel?' The master considered his potential to be extraordinary, secretly respected him, and did not dare to order him around. Even for activities like paying homage to the Buddha and reading scriptures, he did not force him. He simply swept the room, kept the door closed all day, and remained free from distracting thoughts in all his activities. Occasionally, he was assigned to be on duty, guarding the monastery's property, and he always warned his subordinates not to feed the monastery's porridge to the dogs. His subordinates casually dismissed his words and did not listen, and the dogs vomited after eating the porridge. The subordinates then thought it was accidental and fed the dogs porridge as usual. As a result, a group of dogs vomited porridge in front of the monks, as if something was instructing them. The subordinates were then very afraid and considered Lun to be a divine being. Lun's demeanor and temperament were calm and peaceful, and he did not show off in ordinary times. When someone asked him about the principles of Dharma, he answered readily, without hesitation. In the second year of Renshou, he built a meditation room to dedicate merit to his deceased parents, and the emperor issued an edict allowing him to reside there. Upon arriving at the meditation room, he continued to sweep the room and keep the door closed as before. People at the time called him 'Sleeping Lun'. The Dharma Master Shan Can (name of a Dharma Master) of Xingguo, who was learned and eloquent, calling himself 'The Champion of the Three Kingdoms Debates', specifically visited Lun and debated with him for three days and nights but could not understand Lun's state. Lun explained the meaning of Prajna, saying that empty flowers and water bubbles cannot be grasped, and that the original nature is pure, like the vast emptiness. Shan Can immediately bowed down, acknowledging that he was not Lun's equal. While residing in the capital, only the Vinaya Master Xuan Wan (name of a Dharma Master) and the Dharma Master Jing Lin (name of a Dharma Master), along with their disciples Sangha Jing (name of a person) and others, came and went to Lun to receive the Dharma. The others who requested to see him were as numerous as fish eggs. At the end of the Wude era, Lun fell ill at Zhuangyan Temple. Someone asked him where he would be reborn, and he said, 'The endless world.' They asked him what would happen after he passed away, and he said, 'Wrap it in a straw mat and throw it away.' He also said, 'The four elements (referring to earth, water, fire, and wind) are struggling, and the master (referring to the mind or true nature) is just watching.' Sangha Jing immediately touched his body and felt that the coldness had reached his knees, and he retreated and said to the others, 'The coldness has indeed reached his knees.' The four elements.
【English Translation】 He could attain samadhi. Lun (referring to the monk, the same below) said, 'If the mind is scattered, then focus on the tip of the nose. If the mind is originally not scattered, then why focus?' From then on, he would enter samadhi every time he meditated. Later, Lun was delivering the alms bowl to the master for the Dharma talk, and before even reaching the hall, he sat in full lotus posture and entered samadhi, holding the bowl as usual. The master greatly appreciated him and later said to him, 'Removing the obstacles of dullness is like peeling an onion, you must peel away layer after layer to attain purity.' Lun replied, 'Originally there was no onion, so why peel?' The master considered his potential to be extraordinary, secretly respected him, and did not dare to order him around. Even for activities like paying homage to the Buddha and reading scriptures, he did not force him. He simply swept the room, kept the door closed all day, and remained free from distracting thoughts in all his activities. Occasionally, he was assigned to be on duty, guarding the monastery's property, and he always warned his subordinates not to feed the monastery's porridge to the dogs. His subordinates casually dismissed his words and did not listen, and the dogs vomited after eating the porridge. The subordinates then thought it was accidental and fed the dogs porridge as usual. As a result, a group of dogs vomited porridge in front of the monks, as if something was instructing them. The subordinates were then very afraid and considered Lun to be a divine being. Lun's demeanor and temperament were calm and peaceful, and he did not show off in ordinary times. When someone asked him about the principles of Dharma, he answered readily, without hesitation. In the second year of Renshou, he built a meditation room to dedicate merit to his deceased parents, and the emperor issued an edict allowing him to reside there. Upon arriving at the meditation room, he continued to sweep the room and keep the door closed as before. People at the time called him 'Sleeping Lun'. The Dharma Master Shan Can (name of a Dharma Master) of Xingguo, who was learned and eloquent, calling himself 'The Champion of the Three Kingdoms Debates', specifically visited Lun and debated with him for three days and nights but could not understand Lun's state. Lun explained the meaning of Prajna, saying that empty flowers and water bubbles cannot be grasped, and that the original nature is pure, like the vast emptiness. Shan Can immediately bowed down, acknowledging that he was not Lun's equal. While residing in the capital, only the Vinaya Master Xuan Wan (name of a Dharma Master) and the Dharma Master Jing Lin (name of a Dharma Master), along with their disciples Sangha Jing (name of a person) and others, came and went to Lun to receive the Dharma. The others who requested to see him were as numerous as fish eggs. At the end of the Wude era, Lun fell ill at Zhuangyan Temple. Someone asked him where he would be reborn, and he said, 'The endless world.' They asked him what would happen after he passed away, and he said, 'Wrap it in a straw mat and throw it away.' He also said, 'The four elements (referring to earth, water, fire, and wind) are struggling, and the master (referring to the mind or true nature) is just watching.' Sangha Jing immediately touched his body and felt that the coldness had reached his knees, and he retreated and said to the others, 'The coldness has indeed reached his knees.' The four elements.
分離應生苦趣。倫遙知之曰。苦趣亦空。頃之問打五更鐘未。曰未。及打鐘。視之已絕。壽八十餘。弟子承遺言。舁尸露之南山中野。其傳有鮑居士慈氏云。
唐道休
住雍州新豐福緣寺。後於寺南驪山幽谷結草菴。以業頭陀。尤務禪寂。每入定。必七日乃出。而持錫執缽乞食。無少替。於是聚落檀信。至期具肴膳。奉迎路首。休則歡喜問訊。誨以慈善。食畢。然後為授歸戒。眾送入山而去。如是四十年如一日。貞觀三年夏。期至不出。就庵視之。端拱加趺不動。眾謂且入定。遽相約宿守其旁。久之覺其氣盡。仍共扃鐍虞其變。雖寒暑交謝。而顏色如故。明年冬。其鄉里之好事者。加布漆治祠宇。以嚴奉之至今。
唐道英
族陳姓。生蒲之猗氏。家素市販。年十八。其季父休律師。勸使出家。而二親難之。即為娶婦。以惑其志。婦尤諧順。雖同牀。身未嘗觸。如是五年。二親安之心。以為英無他矣。英則夜每使婦執燭。治文疏遺同財者間。遁去剃落。無所顧惜。依并州炬法師。稟華嚴等經。時婦猶未嫁。乃反鄉里見二親。言學佛之益。而二親恨聞之晚。開皇十年。詔度天下僧尼。始獲以名附籍。行獨唸曰。法相易知耳。然心惑難治。奈何。即入解縣太行山之柏梯寺修止觀。悟人空于南埵。悟
【現代漢語翻譯】 現代漢語譯本 分離應該會帶來痛苦的感受。倫遙知道后說：『痛苦的感受也是空性的。』不久，他問：『現在敲五更的鐘了嗎？』回答說：『還沒有。』等到敲鐘的時候，看他已經去世了，享年八十多歲。弟子們遵照他的遺言，把他的遺體抬到南山中的荒野里露天安葬。他的傳記中記載有鮑居士慈氏（Bao Jushi Cishi，人名）。
唐道休（Tang Daoxiu，人名）
住在雍州新豐的福緣寺。後來在寺南邊的驪山幽谷中結草菴居住，以修頭陀苦行（Dutuo，佛教的一種苦修方式）為業，尤其注重禪定。每次入定，必定要七天後才出定。他堅持拿著錫杖和缽盂乞食，從不懈怠。於是，附近的村落和信徒們，到了他出定的日子，就準備好豐盛的飯菜，在路口迎接他。道休就歡喜地問候他們，用慈善的道理教誨他們，吃完飯後，就為他們傳授歸戒。眾人送他入山後離去。這樣持續了四十年如一日。貞觀三年夏天，到了他出定的日子，卻不見他出來。人們到草菴去看他，見他端正地拱手結跏趺坐，一動不動。眾人都認為他還在入定，就約定一起守候在他旁邊。過了很久，才發覺他已經斷氣了。於是大家一起把草菴鎖起來，擔心發生什麼變故。雖然經歷了寒暑交替，他的容顏卻依然如故。第二年冬天，他家鄉的好事者，為他塗上漆，修繕祠宇，以莊嚴地供奉他，直到今天。
唐道英（Tang Daoying，人名）
姓陳，出生在蒲州猗氏縣。家裡世代以經商為業。十八歲時，他的叔父休律師勸他出家，但他的父母不同意，就為他娶了妻子，想以此來迷惑他的意志。他的妻子非常順從，雖然同牀而眠，身體卻從未接觸。這樣過了五年，他的父母才放下心來，認為道英不會有別的想法了。道英則每夜讓妻子拿著蠟燭，整理文書，在與同伴分家產的時候，偷偷地剃度出家，沒有任何顧慮。他依止并州的炬法師，學習《華嚴經》等經典。當時他的妻子還沒有改嫁，他就回到家鄉看望父母，講述學佛的好處，他的父母后悔知道得太晚了。開皇十年，朝廷下詔允許天下僧尼出家，他才得以正式登記在冊。道英獨自思念道：『法相容易理解，但是內心的迷惑難以消除，該怎麼辦呢？』於是他進入解縣太行山的柏梯寺修習止觀，在南埵悟得了人空的道理。
【English Translation】 English version Separation should bring the suffering of unpleasant experiences. Lun Yao knew this and said, 'The suffering of unpleasant experiences is also emptiness.' Soon after, he asked, 'Has the five-watch bell been struck yet?' The reply was, 'Not yet.' When the bell was struck, they saw that he had already passed away, at the age of eighty-plus. The disciples followed his last words and carried his body to be exposed in the wilderness of the Southern Mountains. His biography records that there was a layperson Bao Cishi (Bao Jushi Cishi, a name).
Tang Daoxiu (Tang Daoxiu, a name)
He lived in Fuyuan Temple in Xinfeng, Yongzhou. Later, he built a thatched hut in the secluded valley of Mount Li, south of the temple, to practice asceticism (Dutuo, a type of Buddhist ascetic practice), especially focusing on meditation. Each time he entered meditation, he would only emerge after seven days. He insisted on carrying a staff and alms bowl to beg for food, never slacking. Therefore, the nearby villages and believers would prepare lavish meals on the day he emerged from meditation and welcome him at the roadside. Daoxiu would joyfully greet them, teaching them the principles of charity, and after the meal, he would impart the precepts of refuge. The people would send him back into the mountains and depart. This continued for forty years as if it were a single day. In the summer of the third year of Zhenguan, the appointed day arrived, but he did not emerge. People went to the hut to see him and found him sitting upright in the lotus position with his hands folded, unmoving. Everyone thought he was still in meditation, so they agreed to guard him by his side. After a long time, they realized that he had stopped breathing. So they locked up the hut together, fearing that something might happen. Although the seasons changed, his complexion remained the same. In the winter of the following year, kind people from his hometown applied lacquer to him and repaired the ancestral hall to solemnly enshrine him to this day.
Tang Daoying (Tang Daoying, a name)
His surname was Chen, and he was born in Yishi County, Puzhou. His family had been merchants for generations. At the age of eighteen, his uncle, the lawyer Xiu, advised him to become a monk, but his parents disagreed and married him to a wife to distract his will. His wife was very obedient, but although they slept in the same bed, their bodies never touched. After five years, his parents were relieved, thinking that Daoying would have no other thoughts. Daoying would have his wife hold a candle every night to sort out documents, and while dividing the family property with his companions, he secretly shaved his head and became a monk, without any hesitation. He relied on Dharma Master Ju of Bingzhou to study the Avatamsaka Sutra and other scriptures. At that time, his wife had not yet remarried, so he returned to his hometown to visit his parents, telling them the benefits of studying Buddhism. His parents regretted knowing it too late. In the tenth year of Kaihuang, the imperial court issued an edict allowing monks and nuns throughout the country to become monks, and he was officially registered. Daoying thought to himself, 'The characteristics of phenomena are easy to understand, but the delusions of the mind are difficult to eliminate. What should I do?' So he entered Baiti Temple on Mount Taihang in Jie County to practice cessation and contemplation, and he realized the emptiness of self at Nantuo.
法空于北嶺。自爾營理僧役。以事考心。俄往京師勝光寺。聽曇遷禪師攝論。遷語其屬曰。汝輩尋文質義。固已勤至。得其妙者。唯道英乎。復依華嚴發願供僧寄以調伏。每曰。予瞑目而坐。則于理性若有所得。但開目則失。還與識合。故於日用常行之際。使有薰習。則庶幾矣。於是常坐開目。動逾信宿。略不見其交𥇒。然後造詣稍異。大業九年。任寺之直歲職。俗侵寺地。與較久不決。遽謂俗云。吾其死矣。忽僵仆氣絕。俗以為詐。競持針刺甲深入。不少動。頃之色狀青膀。俗懼亟歸命。請以地施寺。無復爭。英隨起坐如常時。偶立龍臺澤上。見群魚躍躍樂甚。徐解衣使弟子持之以守。而竟入水曰。我寧無及魚乎。沒經六宿而後出。出而告持衣弟子曰。我非土所坌。安能捨而登岸哉。方嚴冬時。大雪才霽。四郊之外席展鏡開。英則曰。如此平凈地。爭得不眠。遂脫衣仰臥三晝夜而起。大噱曰。幾且熱殺我。晚歸住鄉里之普濟寺。置莊三所。用接霸遠御眾。有方至者。忘其作勞。而慕其法藥。嘗夜講起信論真實門。奄然入定。經于累日。河東道遜舊同學也。所住相去百五十里。捨命之夕。英已知之。曉拉數友往送。中途遇訃。識者服其通感。貞觀十年九月。群鳥哀鳴。翔集房屋。英語其徒曰。早須收拾索水剃洗自治甚
急。被大衣坐良久。門人志褒時侍側。見青衣二童執華而入。紫光從英身出。騰𦦨屋棟。眾集問後事。英曰。佛有明教。能依而行。則無累矣。英何言哉。因說法要。誦華嚴賢首偈。明相既現而逝。春秋八十。是時霧暗二十里。閱三日乃霽。所畜耕牛不食水草。流淚吼叫。聲徹數里。七日將殮。近遠奔赴。葬之夏縣東山之莊南。其始竁也。地大震動。有二白虹連跨柩穴。二白鳥鴹鳴之異。
唐慧顯
百濟國人。少誦法華。講三論。皆精詣有師法。住其國之北部修德寺。或講或誦。無常時。四遠聞風而至。顯厭其喧擾。而遷於南方之達拏山。深險夐僻。終歲無來人。顯因得以專業其中。及卒時年五十八。於是同學舁尸。置石窟中。以待豺虎已而啖之。骨肉並盡。惟余髑髏與舌在爾。逮更三寒暑。而舌色愈鮮赤柔軟。不變壞。后忽紫硬如石。眾共建塔。緘瘞之。當今之貞觀初也。
唐慧方
姓趙氏。冀州信都來強人。九歲投蘇門山淋落泉寺出家。終日端居靜慮。眾莫測其際。或教以九次十想者。隨聞有所證入。屢涉炎涼。弗稍變。隋文御㝢。乃建寺京師。為獻后追薦冥福。而方被詔入住。禮供秾縟。然山林之思。未嘗少去懷抱。大業六年。還舊隱。請道之侶雲集。煬帝之季。天下擾攘。又徙居汲
【現代漢語翻譯】 現代漢語譯本： 急。因被大衣久坐，門人志褒當時在側侍奉。看見兩個青衣童子拿著鮮花進來，一道紫光從英的身上發出，盤旋于屋樑之上。眾人聚集詢問後事。英說：『佛有明確的教誨，能夠依照而行，就沒有牽累了。』英要說什麼呢？於是宣講佛法要義，誦讀《華嚴經·賢首品》的偈頌。天亮時分，英去世，享年八十歲。當時霧氣瀰漫二十里，過了三天霧才消散。他所養的耕牛不吃水草，流淚吼叫，聲音傳遍數里。七天後準備入殮，遠近的人都趕來。安葬在夏縣東山之莊南。開始挖掘墓穴時，大地劇烈震動，有兩條白虹連線跨越墓穴，還有兩隻白鳥發出奇異的鳴叫。
唐朝慧顯 百濟國人。年少時誦讀《法華經》，講解《三論》，都精通深入，有師承。住在百濟國北部的修德寺。或講經或誦經，沒有固定的時間。四面八方的人聽到他的名聲都趕來。慧顯厭倦了喧鬧，於是遷居到南方的達拏山。那裡地勢險峻偏僻，終年沒有人來。慧顯因此得以專心研究佛法。去世時五十八歲。於是同學抬著他的屍體，放置在石窟中，等待豺狼虎豹來吃掉。骨肉都被吃盡，只剩下頭骨和舌頭。過了三年，舌頭的顏色更加鮮紅柔軟，沒有腐壞。後來忽然變得紫硬如石頭。眾人共同建造佛塔，將舌頭封存在裡面。當時是貞觀初年。
唐朝慧方 姓趙，是冀州信都來強人。九歲時到蘇門山淋落泉寺出家。整天端坐靜思，眾人無法測度他的境界。有人教他『九次第定』和『十想觀』，他隨聽隨證悟。經歷了多次寒暑，他的修行沒有絲毫改變。隋文帝統治天下時，爲了給獻后追薦冥福，在京城建造寺廟，慧方被詔令入住。朝廷的禮遇供養非常豐厚，但他思念山林的心，從未稍減。大業六年，回到原來的隱居地，請教佛法的朋友雲集。隋煬帝末年，天下動亂，他又遷居到汲地。
【English Translation】 English version: Hastily. Because his robe had been sat on for a long time, his disciple Zhi Bao was attending by his side. He saw two boys in green robes entering, holding flowers. A purple light emanated from Ying's body, swirling around the roof beams. The crowd gathered to ask about his final affairs. Ying said, 'The Buddha has clear teachings. If you can follow them, you will have no burdens.' What was Ying about to say? Thereupon, he expounded the essentials of the Dharma, reciting the verses from the 'Chief of Sages' chapter of the Avatamsaka Sutra (Huayan Jing). At dawn, he passed away, at the age of eighty. At that time, the fog was twenty li thick, and it did not clear until three days later. The oxen he kept did not eat grass or drink water, but wept and roared, their voices reaching for several li. Seven days later, preparations were made for the encoffining. People from near and far rushed to attend. He was buried south of the manor on Dongshan Mountain in Xia County. When the grave was first dug, the earth shook violently, and two white rainbows connected and spanned the grave, and two white birds made strange cries.
Tang Dynasty, Hui Xian (Wise Manifestation) A person from the Baekje Kingdom. In his youth, he recited the Lotus Sutra (Fahua Jing) and lectured on the Three Treatises (Sanlun), all with profound understanding and a teacher's lineage. He lived in the Xiude Temple in the northern part of his country. He lectured or recited without a fixed schedule. People from all directions came to hear him. Xian grew tired of the noise and moved to Dana Mountain in the south. It was deep, dangerous, remote, and without visitors all year round. Xian was thus able to devote himself to his studies. When he died, he was fifty-eight years old. Thereupon, his fellow students carried his body and placed it in a stone cave, waiting for jackals and tigers to eat it. His flesh and bones were all consumed, leaving only his skull and tongue. After three years, the color of his tongue became more鮮red and soft, without decaying. Later, it suddenly became purple, hard as stone. The people together built a pagoda and sealed it inside. This was in the early years of the Zhenguan era.
Tang Dynasty, Hui Fang (Wise Direction) His surname was Zhao, and he was a native of Laiqiang in Xindu, Jizhou. At the age of nine, he entered the Linluoquan Temple on Mount Sumen to become a monk. He sat in meditation all day long, and no one could fathom his state. Someone taught him the 'Nine Sequential Dhyanas' and the 'Ten Contemplations', and he attained realization as soon as he heard them. He experienced many years, but his practice did not change in the slightest. When Emperor Wen of the Sui Dynasty ruled the world, he built temples in the capital to seek blessings for Empress Xian after her death, and Fang was ordered to reside there. The court's ceremonies and offerings were very lavish, but his longing for the mountains and forests never diminished. In the sixth year of the Daye era, he returned to his former hermitage, and companions seeking the Way gathered. At the end of Emperor Yang of the Sui Dynasty, the world was in turmoil, and he moved to Ji.
之隆善寺。唐興。因復歸蘇門。修治棟宇。益進所業。偶與交朋。立談玄賾于廊廡之下。有沙彌從旁竊聽。忽空中作聲。若叱詬之者。遽驚走至暴卒。經宿然後蘇。方乃示寂。則貞觀二十一年之冬孟也。壽九十三。葬之州北十里圓岡之陽。則是月之十七日也。
唐通達
雍州人。年三十始出家。棲止無定所。而一以尋師訪道。為急務。久之未有所遇。乃入太白山。啖草庇樹端坐五年。一日以木擊土塊。塊隨粉碎無餘。因大悟。后住京師律藏寺。一裙一帔。不易寒暑。嘗于講席評敘玄奧。不肖之夫。動相矛盾。至其飲啖無異俗人。達曰。大乘之學固如爾乎。若指聖懷。斯實凡庶。左僕射房玄齡。聞而韙之。迎至其第。待以師禮。達性無拘檢。而言恒縱放。玄齡處以物表。莫之乖忤。貞觀來稍顯神異。每詣人家。歡笑則吉。愁慘則兇。或有所索。宜從而予之。不然亦失。以故京師貴賤。咸候之以占禍福。大將軍薛萬鈞。致之供養。忽破戒夜食。又欲入內宿臥。將軍之弟。怒捶之幾死。遽使作湯曰。我身玷汙如此。能無一浴乎。湯方沸涌。即解衣躍入鑊內。宛轉摩撫自若。旋語爨者加火。薛氏愧駭。自是寢處無所禁。嘗欲設大齋會。且先令寺家作疏請客。時米方騰貴。物料索然。明日赴者數千。而寺家不知所給
【現代漢語翻譯】 現代漢語譯本 之隆善寺。唐朝興盛時，（他）又回到蘇門，修繕房屋，更加精進自己的事業。一次，他與朋友在走廊下談論深奧的佛理，有個沙彌在旁邊偷聽。忽然空中傳來聲音，好像是在斥責他，沙彌驚恐逃走，隨即暴斃。過了一夜才甦醒，然後就圓寂了。那是貞觀二十一年的冬季初月。享年九十三歲，安葬在州北十里的圓岡南面，那是當月的十七日。
唐通達（人名）
雍州人。三十歲才出家，居住沒有固定的地方，一心以尋訪名師求教佛法為最重要的事。很久都沒有遇到合適的老師。於是進入太白山，吃草，在樹下端坐五年。有一天用木頭擊打土塊，土塊隨即粉碎，什麼也不剩下。因此大徹大悟。後來住在京城的律藏寺，一件裙子一件短襖，無論寒暑都不更換。曾經在講席上評論玄妙的佛理，不賢良的人，常常與他爭辯矛盾。至於他的飲食與普通人沒有區別。通達說：『大乘佛法的學習本來就是這樣的嗎？如果（你們）執著于聖人的想法，那就實在是凡夫俗子了。』左僕射房玄齡（官名）聽說了這件事，認為他很了不起，迎接他到自己的府邸，以對待老師的禮節來對待他。通達天性不受拘束，說的話總是很放縱。房玄齡用超脫世俗的禮節來對待他，沒有違揹他的心意。貞觀年間，他逐漸顯現出一些神奇的異事。每次到別人家，如果（那家）歡笑，就預示著吉祥；如果（那家）愁眉苦臉，就預示著兇險。或者他有所求，應該順從他並給予他，不然也會有所損失。因此京城裡無論貴賤，都向他打聽以占卜禍福。大將軍薛萬鈞（官名）把他請去供養，（通達）忽然破戒在晚上吃東西，又想進入內室睡覺。將軍的弟弟非常生氣，捶打他幾乎要死。通達急忙讓人燒水說：『我的身體如此污穢，難道不能洗個澡嗎？』水剛燒開，他就脫掉衣服跳進鍋里，自在地轉動身體。隨即告訴燒火的人加大火力。薛氏感到慚愧和害怕，從此以後（通達）的起居就沒有什麼禁忌了。曾經想要舉辦大型齋會，並且先讓寺廟的人寫疏文邀請客人。當時米價飛漲，物資缺乏，第二天來赴會的人有數千，而寺廟的人不知道該怎麼辦。
【English Translation】 English version At Longshan Temple. During the Tang Dynasty's prosperity, he returned to Sūmen, repaired the buildings, and further advanced his practice. Once, he and his friends were discussing profound Buddhist principles under the corridor, and a Śrāmaṇera (novice monk) was eavesdropping nearby. Suddenly, a voice came from the air, as if scolding him, and the Śrāmaṇera fled in terror and died suddenly. He revived after a night, and then entered Parinirvana (final departure). That was the first month of winter in the twenty-first year of the Zhenguan era. He lived to the age of ninety-three and was buried on the south side of Yuangang, ten li north of the prefecture, on the seventeenth day of that month.
Tang Tongda (personal name)
A native of Yongzhou. He became a monk at the age of thirty, residing in no fixed place, and devoted himself to seeking teachers and inquiring about the Dharma as his most urgent task. For a long time, he did not encounter a suitable teacher. So he entered Mount Taibai, ate grass, and sat upright under a tree for five years. One day, he struck an earthen clod with a piece of wood, and the clod shattered into powder, leaving nothing behind. Thus, he had a great enlightenment. Later, he lived in the Lvzang Temple in the capital, wearing the same skirt and jacket, regardless of the cold or heat. He once commented on profound Buddhist principles during a lecture, and unworthy men often argued and contradicted him. As for his diet, it was no different from that of ordinary people. Tongda said, 'Is the study of Mahāyāna Buddhism supposed to be like this? If you cling to the ideas of saints, then you are truly ordinary people.' Fang Xuanling (official title), the Left Minister, heard of this and thought he was remarkable, welcoming him to his residence and treating him with the respect due to a teacher. Tongda's nature was unrestrained, and his words were always unrestrained. Fang Xuanling treated him with otherworldly etiquette, never contradicting his wishes. During the Zhenguan era, he gradually displayed some miraculous events. Whenever he went to someone's house, if there was laughter, it foretold good fortune; if there was sadness, it foretold misfortune. Or if he asked for something, one should comply and give it to him, otherwise, one would also suffer a loss. Therefore, everyone in the capital, regardless of their status, inquired of him to predict good and bad fortune. General Xue Wanjun (official title) invited him to be his patron, but (Tongda) suddenly broke the precepts by eating at night and wanted to sleep in the inner chamber. The general's younger brother was very angry and beat him almost to death. Tongda hurriedly asked someone to boil water, saying, 'My body is so defiled, shouldn't I take a bath?' As soon as the water boiled, he took off his clothes and jumped into the cauldron, turning and caressing himself freely. Then he told the cook to add more fire. The Xue family felt ashamed and frightened, and from then on, there were no restrictions on (Tongda)'s daily life. Once, he wanted to hold a large vegetarian feast and first had the temple staff write a petition to invite guests. At that time, the price of rice was soaring, and materials were scarce, but the next day, thousands of people came to attend, and the temple staff did not know what to do.
。眾以咎達。達曰。渠許送供。計非妄語。至日中赴者將散。忽見盈車美膳。充塞道路。用以施設。厭足有餘。求其所謂送供者莫之識。然後知其德通幽顯云。
唐法空
隋季。任雁門郡府。鷹擊郎將年四十。志慕佛法。謂妻子曰。吾為汝輩。所累久矣。東西奔走。竟復何所成就。自今可各為計。吾亦從此決矣。即裹糧負幞。入五臺山。饑茹松柏。寒蔭苦穴。專思經中要義。無所參問。時所在擾攘。官為司疑以盜。而輒掩捕考掠。空則跏趺不動。絕飲食便利者五日。因爾釋不問。遁跡三十餘載。顧與禽獸相親狎。妻子訪求欲致糇糗。空曰。吾既厭俗至此。汝輦尤宜置之度外。勿屑屑以為意也。自今以往不須相見。居久之。夜覺有聲呼空禪空禪者。獨寤以為心境界。以法遣之。后遂安靜。始學九次第定。終學大乘離相了義中道。有從之者。亦以此誨之。終不知所終。
唐玄爽
南陽劉氏子。弱冠已娶。厭而出家。學涉空有。又嘗聽龍泉璇法師講。獲譽當時。而信禪師方王化。於是亟走蘄州請道。后歸鄉里。攝念不臥。本邑沙門藹明棱法等。並禪府名匠。尤相交友。永徽三年十月九日。終於所居山谷中。沙門慧普。夙依襄之法門寺。研精律藏。二十餘年。屬城歸揖。晚專習定門。紀王作鎮。將修
【現代漢語翻譯】 現代漢語譯本：眾人因此責怪達（Da）。達（Da）說：『他答應送來供養，估計不是胡說。』到了中午，前往的人將要散去，忽然看見滿車的精美膳食，充塞道路，用來施捨，足夠而且有餘。尋找所說的送供養的人，卻沒有人認識。然後才知道他的德行通達于幽冥和顯明之間啊。
唐朝的法空（Fakong）
隋朝末年，擔任雁門郡府的鷹擊郎將，年齡四十歲。志向仰慕佛法，對妻子兒女說：『我被你們拖累很久了，東西奔走，最終又有什麼成就呢？從今以後可以各自為生，我也從此下定決心了。』於是包裹乾糧，揹著行囊，進入五臺山。飢餓時就吃松柏，寒冷時就住在山洞裡，專心思考經書中的要義，不向任何人請教。當時到處都是戰亂，官府懷疑他是盜賊，就逮捕拷打他。法空（Fakong）就跏趺不動，斷絕飲食和大小便五天。因此被釋放，不再追問。於是隱居三十多年，和禽獸相親近。妻子兒女尋找他，想送去食物。法空（Fakong）說：『我已經厭惡世俗來到這裡，你們的到來更應該置之度外，不要為此掛懷。從今以後不需要再相見。』居住很久之後，夜裡覺得有聲音呼喚『空禪（Kongchan），空禪（Kongchan）』。獨自醒來，認為是心中的境界，用法來遣除它。後來就安靜了。開始學習九次第定，最終學習大乘離相了義中道。有跟隨他的人，也用這些教誨他們。最終不知道他死在哪裡。
唐朝的玄爽（Xuanshuang）
南陽劉氏的兒子，剛成年就娶了妻子，厭倦而出家。學習涉及空和有。又曾經聽龍泉璇法師講經，獲得當時的讚譽。因為信禪師正在推行王道教化，於是急忙前往蘄州請教。後來回到家鄉，收攝心念，不睡覺。本邑的沙門藹明（Aiming）、棱法（Lengfa）等，都是禪府的名匠，尤其互相交好。永徽三年十月九日，死在所居住的山谷中。沙門慧普（Huipu），早年依止襄州的法門寺，專心研究律藏二十多年，所屬城邑都來歸順。晚年專心學習禪定。紀王鎮守此地，將要修建
【English Translation】 English version: The crowd blamed Da (達, a name). Da (達) said, 'He promised to send offerings, I reckon it's not a lie.' By noon, those who had come were about to disperse when suddenly they saw carts full of fine food, filling the roads, used for almsgiving, sufficient and more than enough. They sought the one who had promised to send the offerings, but no one recognized him. Only then did they realize that his virtue extended to both the unseen and the seen realms.
Tang Dynasty: Fakong (法空, Dharma-emptiness)
At the end of the Sui Dynasty, he served as a 'Falcon-Striking General' in the Yanmen commandery, forty years old. Aspiring to the Buddha-dharma, he said to his wife and children, 'I have been burdened by you for too long, running around to the east and west, yet what have I accomplished? From now on, you can each make your own plans, and I will also make my decision from here.' Thereupon, he wrapped up some dried food, carried his baggage, and entered Mount Wutai. When hungry, he ate pine needles and cypress leaves; when cold, he sheltered in bitter caves. He focused his thoughts on the essential meanings of the scriptures, without seeking guidance from anyone. At that time, there was turmoil everywhere, and the officials suspected him of being a thief, so they arrested and tortured him. Fakong (法空) sat in full lotus posture without moving, abstaining from food and excretion for five days. Because of this, he was released without further questioning. He then lived in seclusion for more than thirty years, becoming intimate with birds and beasts. His wife and children sought him out, wanting to bring him provisions. Fakong (法空) said, 'I have already renounced the mundane world to come here; your arrival should be put aside, do not be concerned about it. From now on, there is no need to see each other.' After living there for a long time, he heard a voice calling 'Kongchan (空禪, Emptiness-meditation), Kongchan (空禪)' in the night. Awakening alone, he thought it was a state of mind and used the Dharma to dispel it. Afterwards, he became peaceful. He first learned the Nine Sequential Dwellings in Meditation, and finally learned the Middle Way of the Great Vehicle's teaching on the ultimate meaning of non-attachment. Those who followed him, he also taught in this way. In the end, no one knew where he died.
Tang Dynasty: Xuanshuang (玄爽, Mysterious-bright)
The son of the Liu family of Nanyang, he married at a young age, but厭倦而出家(weary of it and left home). He studied both emptiness and existence. He also listened to Dharma Master Xuan (璇) of Longquan Monastery lecturing, gaining praise at the time. Because he believed that Chan Master Xin (信) was promoting the Kingly Way of teaching, he hurried to Qizhou to seek instruction. Later, he returned to his hometown, collected his thoughts, and did not sleep. The monks Aiming (藹明), Lengfa (棱法), and others from his native county, all famous masters of the Chan school, were especially close friends. On the ninth day of the tenth month of the third year of Yonghui, he died in the mountain valley where he lived. The monk Huipu (慧普), in his early years, relied on the Famen Monastery in Xiangzhou, dedicating himself to the study of the Vinaya Pitaka for more than twenty years, and the cities under his jurisdiction all came to pay homage. In his later years, he focused on the practice of meditation. Prince Ji was stationed here and was about to repair
追聖廢寺。俾總其務。能以仁祠革其淫祭。楚俗為變。且繕治明因道場等三十所。極輪奐之功。顯慶三年。終於所住。壽八十。此皆漢陰之杰云。
唐慧仙
生河東蒲阪趙氏。幼滯俗緣。暮即謝絕。年登不惑。始獲剃染。每以華嚴涅槃二部。為如來始終極唱。尤加耽味。執卷自隨。有若雙翼。謂人曰。斯二法寶今如意珠。無或忽忘而暫舍也。所處衝要疾病患難莫不歸仰。而仙慈善根力。但令唸佛。無往不濟。寺之棟宇頹落。十丈大象亦復埃亂。裒施裝構。珠璣金碧光耀奪目。久之夢僧告曰。卿于明年之冬。當至無常。若欲延者。可早為力。然今生方已定。設使延之。祇益業爾。明年九月示微疾。遣侍者召諸大德。授菩薩戒。諸德不赴。乃自取戒本讀誦。澘然而止。且悲且喜。夜有天仙。羅列前後。顯隱若見。談述可聞。或睹佛像入房者。翌日午時忽起坐合掌。垂訓而逝。壽七十五。永徽六年。十一月十七日也。同寺互禪師。有聲京洛。常以為仙必生兜率。見慈氏。蓋寔察其行業。得其徴應乎。
唐僧炫
并州人。出家。素以學行著美譽。年九十六。始遇道綽禪師講觀經。及見安樂集。而後知唸佛之業。誠不可廢。於是日夜自課禮彌陀佛一千拜。稱誦名號八百萬口。五年之間不稍怠。將終謂弟
【現代漢語翻譯】 現代漢語譯本：追隨聖賢的足跡，廢棄不合時宜的寺廟，讓他總管這些事務。他能用仁愛的祠堂取代那些淫邪的祭祀，改變了楚地的風俗。並且修繕治理了明因道場等三十所寺廟，極盡壯麗輝煌。顯慶三年，最終在他居住的地方去世，享年八十歲。這些都是漢陰地方的傑出人物啊。
唐代慧仙
生於河東蒲阪趙氏。年幼時被世俗瑣事牽絆，年老后便謝絕一切俗緣。到了不惑之年，才得以剃度出家。她常常認為《華嚴經》和《涅槃經》是如來佛從始至終最極的唱誦，尤其加以沉迷玩味，拿著經卷隨身攜帶，就像雙翼一樣。她對人說：『這兩部法寶就像如意珠一樣，無論如何都不能忘記而暫時捨棄。』她所居住的地方，即使是遇到緊急的事情、疾病或者災難，人們沒有不歸心仰慕她的。而慧仙的慈善根基深厚，只要讓人唸佛，沒有不靈驗的。寺廟的棟樑房屋頹廢破落，十丈高的佛像也滿是灰塵，她募集捐款進行修繕裝飾，珠光寶氣，金碧輝煌，光彩奪目。過了很久，她夢見一個僧人告訴她說：『你將在明年冬天去世，如果想延長壽命，可以早點努力。然而你今生的壽命已經註定，即使延長了，也只是增加業障罷了。』第二年九月，她稍微感到不適，派遣侍者召集各位大德，要傳授菩薩戒。各位大德沒有前來，她就自己取出戒本讀誦，淚流滿面地停止了。她既悲傷又歡喜。夜裡有天上的仙人，羅列在她前後，時隱時現，談論的聲音可以聽到。有人看到佛像進入她的房間。第二天中午，她忽然起身坐著合掌，留下訓誡而去世，享年七十五歲，時間是永徽六年十一月十七日。同寺的互禪師，在京城洛陽很有名聲，他常常認為慧仙必定往生兜率天，見到彌勒菩薩。大概確實是考察了她的行為，得到了相應的徵兆吧。
唐代僧炫
并州人。出家。一向以學識和品行著稱，享有美譽。九十六歲時，才遇到道綽禪師講解《觀經》，以及見到《安樂集》，之後才知道唸佛的功業，確實不可廢棄。於是日夜給自己規定功課，禮拜彌陀佛一千拜，稱念佛號八百萬聲。五年之間沒有絲毫懈怠。臨終時告訴弟弟
【English Translation】 English version: He followed the footsteps of the sages, abolished inappropriate temples, and was put in charge of these affairs. He was able to replace licentious sacrifices with benevolent shrines, changing the customs of the Chu region. Furthermore, he repaired and managed thirty monasteries, including the Mingyin Daochang, to the utmost splendor. In the third year of Xianqing, he finally passed away at his residence, at the age of eighty. These are all outstanding figures from Hanyin.
Tang Dynasty: Huixian
She was born in the Zhao family of Puban, Hedong. In her youth, she was bound by worldly affairs, but in her later years, she renounced all worldly connections. At the age of forty, she was finally ordained as a nun. She often regarded the 'Avatamsaka Sutra' (Huayan Jing) and the 'Nirvana Sutra' (Niepan Jing) as the ultimate teachings of the Tathagata from beginning to end, and she especially indulged in them, carrying the scriptures with her as if they were her wings. She said to people, 'These two Dharma treasures are like wish-fulfilling jewels, and should never be forgotten or temporarily abandoned.' In her place of residence, even in cases of emergencies, illnesses, or disasters, people would invariably turn to her with reverence. Huixian's foundation of compassion was profound, and as long as she encouraged people to recite the Buddha's name, it was invariably effective. The beams and houses of the temple were dilapidated, and the ten-foot-tall Buddha statue was covered in dust. She raised donations to repair and decorate it, making it radiant with pearls, jewels, gold, and jade, dazzlingly brilliant. After a long time, she dreamed of a monk who told her, 'You will pass away in the winter of next year. If you wish to prolong your life, you should make efforts early. However, the length of your life in this existence is already determined, and even if it is prolonged, it will only increase your karma.' In the ninth month of the following year, she felt slightly unwell and sent her attendant to summon the great virtues to transmit the Bodhisattva precepts. The great virtues did not come, so she took out the precept text herself and recited it, stopping with tears streaming down her face. She was both sad and joyful. At night, heavenly beings lined up before and behind her, appearing and disappearing, and their conversations could be heard. Some saw Buddha images entering her room. At noon the next day, she suddenly sat up, put her palms together, left instructions, and passed away at the age of seventy-five, on the seventeenth day of the eleventh month of the sixth year of Yonghui. The Chan master Hu, from the same temple, was famous in the capital Luoyang. He often believed that Huixian would surely be reborn in the Tushita Heaven (Doushuai Tian) and see Maitreya (Cishi). It was probably because he truly observed her conduct and received corresponding signs.
Tang Dynasty: Sengxuan
He was from Bingzhou. He became a monk. He was always known for his learning and conduct, enjoying a good reputation. At the age of ninety-six, he encountered Chan Master Daochuo explaining the 'Contemplation Sutra' (Guan Jing), and saw the 'Collection on the Land of Peace and Joy' (Anle Ji), and then he realized that the practice of reciting the Buddha's name was indeed indispensable. Therefore, day and night, he prescribed himself the task of bowing to Amitabha Buddha (Mituo Fo) one thousand times and reciting the Buddha's name eight million times. He did not slacken in the slightest for five years. As he was dying, he told his younger brother
子曰。阿彌陀佛親授我衣香氣可念。觀音勢至列住於前。化佛滿空。從是而西皆凈土也。言訖而終。時有啟芳圓果二法師。住藍田悟真寺。共于觀音像前。發願求生凈土。乃以楊柳一枝。插像手中曰。茍於一夏必獲如願往生者。此楊柳枝。當見七日不萎。果不萎者至七日。於是唸佛誦經如法。已而芳夢身處大池內。俄又飛入東面大寶帳中。有僧語以但專唸佛。必生於此矣。又夢觀音垂足坐。芳遂捧足頂戴。旁為蓮池。阿彌陀佛適從西來。芳因問佛。閻浮眾生。依經唸佛得生此否。佛答勿疑。定生我國。且見娑婆世界。純是山川。極樂世界。坦然清凈。音樂寶帳。自西而往無所間雜。忽有一僧。自名法藏。御一大車以迎芳。見其身坐百寶蓮華上。成等正覺。釋迦牟尼佛。與文殊菩薩。讚歎妙法華經。又見直西三道寶階。其第一道。並是白衣。其第二道則緇白半。其第三純緇也。云皆往生之人。
唐善伏
一名等照。姓蔣。常州義興人。生而皓首。五歲從兄才法師。于安國寺出家。貞觀三年。刺史竇公聞其才學。召補州校庠職。閱佛書不已。博士責之。對曰。欲以博觀也。問之無所滯。於是館中諸生。莫不敬服。俄聽四經三論于蘇之流水寺璧法師所。又依越之敏法師。然後見天臺超禪師。而獲西方凈土觀旨。
【現代漢語翻譯】 現代漢語譯本： 世尊說：『阿彌陀佛（Amitabha，梵語，意為無量光佛或無量壽佛）親自授予我衣物，其香氣可以憶念。觀音（Avalokiteśvara，菩薩名，意為觀世音）和勢至（Mahāsthāmaprāpta，菩薩名，意為大勢至）菩薩排列在我的身前。化佛（Nirmāṇa-buddha，指佛的化身）充滿天空。從這裡向西，都是凈土。』說完就圓寂了。 當時有啟芳和圓果兩位法師，住在藍田悟真寺，共同在觀音像前發願求生凈土。於是用一枝楊柳插在觀音像手中說：『如果在一個夏天之內必定能夠如願往生，這枝楊柳應當在七天之內不枯萎。』結果楊柳真的七天不枯萎。於是他們唸佛誦經，如法修行。之後，啟芳夢見自己身處大池之中，不久又飛入東面的大寶帳中。有僧人告訴他說，只要專心念佛，必定能往生到這裡。他又夢見觀音菩薩垂下腳坐著，啟芳就捧著觀音的腳頂戴。旁邊是蓮花池，阿彌陀佛正好從西方來。啟芳因此問佛：『閻浮提（Jambudvīpa，佛教術語，指我們所居住的這個世界）的眾生，依照佛經唸佛，能夠往生到這裡嗎？』佛回答說：『不要懷疑，一定能往生到我的國度。』並且讓他看到娑婆世界（Sahā，佛教術語，指充滿煩惱和痛苦的世界）純粹是山川，而極樂世界（Sukhāvatī，阿彌陀佛的凈土）坦然清凈，音樂和寶帳，從西往東沒有間雜。忽然有一位僧人，自稱法藏（Dharmākara，阿彌陀佛的前身），駕著一輛大車來迎接啟芳，看見他身坐百寶蓮花上，成就等正覺。釋迦牟尼佛（Śākyamuni，佛教創始人）與文殊菩薩（Mañjuśrī，智慧的象徵）讚歎《妙法蓮華經》。他又看見正西有三道寶階，第一道全是白衣，第二道是僧人和白衣各一半，第三道全是僧人。據說都是往生的人。
唐朝的善伏，又名等照，姓蔣，是常州義興人。生下來頭髮就是白的。五歲時跟隨他的哥哥才法師在安國寺出家。貞觀三年，刺史竇公聽說他有才學，召他去州校擔任教職。他仍然不斷地閱讀佛經，博士責備他，他回答說：『我想廣泛地學習。』問他什麼問題都能對答如流。於是館中的學生沒有不敬佩他的。不久，他在蘇州流水寺璧法師那裡聽講四經三論，又依止越地的敏法師，然後拜見天臺超禪師，從而獲得了西方凈土的觀想方法。
【English Translation】 English version: The Buddha said: 'Amitabha (Amitābha, Sanskrit, meaning Infinite Light Buddha or Infinite Life Buddha) personally bestowed upon me robes, the fragrance of which is worthy of remembrance. Avalokiteśvara (Avalokiteśvara, a Bodhisattva, meaning the one who perceives the sounds of the world) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, a Bodhisattva) stand in front of me. Emanation Buddhas (Nirmāṇa-buddha, referring to the manifested body of a Buddha) fill the sky. From here westward, all is Pure Land.' Having spoken these words, he passed away. At that time, there were two Dharma masters, Qifang and Yuanguo, residing at Wuzhen Temple in Lantian, who together made a vow before the Avalokiteśvara image to seek rebirth in the Pure Land. Thereupon, they placed a willow branch in the hand of the image, saying: 'If within one summer we are certain to be reborn as we wish, this willow branch should remain unwithered for seven days.' As a result, the willow branch did not wither for seven days. So they recited the Buddha's name and chanted scriptures, practicing according to the Dharma. Afterwards, Qifang dreamed that he was in a large pond, and soon after flew into a great treasure tent to the east. A monk told him that if he single-mindedly recites the Buddha's name, he will surely be born here. He also dreamed that Avalokiteśvara Bodhisattva was sitting with his feet lowered, and Qifang held his feet and placed them on his head. Beside him was a lotus pond, and Amitabha Buddha happened to come from the west. Qifang therefore asked the Buddha: 'Can sentient beings of Jambudvīpa (Jambudvīpa, a Buddhist term, referring to the world we live in), relying on the scriptures and reciting the Buddha's name, be born here?' The Buddha replied: 'Do not doubt, they will certainly be born in my land.' And he showed him that the Sahā world (Sahā, a Buddhist term, referring to the world full of afflictions and suffering) is purely mountains and rivers, while the Sukhavati (Sukhāvatī, Amitabha's Pure Land) is peaceful and pure, with music and treasure tents, without any mixture from west to east. Suddenly, a monk, calling himself Dharmākara (Dharmākara, the previous incarnation of Amitabha), drove a large chariot to welcome Qifang, seeing him sitting on a lotus flower of hundreds of treasures, attaining perfect enlightenment. Shakyamuni Buddha (Śākyamuni, the founder of Buddhism) and Mañjuśrī Bodhisattva (Mañjuśrī, the symbol of wisdom) praised the Wonderful Dharma Lotus Sutra. He also saw three treasure stairways directly to the west, the first of which was all in white robes, the second was half monks and half laypeople, and the third was all monks. It is said that they were all people who had been reborn.
Shanfu of the Tang Dynasty, also known as Dengzhao, whose surname was Jiang, was a native of Yixing in Changzhou. He was born with white hair. At the age of five, he followed his elder brother, Dharma Master Cai, to become a monk at Anguo Temple. In the third year of the Zhenguan era, the prefectural governor, Duke Dou, heard of his talent and learning and summoned him to serve as a teacher in the prefectural school. He continued to read Buddhist scriptures incessantly, and the doctor rebuked him, to which he replied: 'I wish to learn extensively.' He answered every question fluently. Therefore, all the students in the school respected and admired him. Soon after, he listened to the Four Sutras and Three Treatises at Liushui Temple in Suzhou under Dharma Master Bi, and then relied on Dharma Master Min of Yue, and then met Chan Master Chao of Tiantai, thereby obtaining the method of contemplating the Western Pure Land.
乃南遊交桂廣循。北上荊襄。見信禪師于蘄。瞻拜廬山遠公凈土觀堂。歸里受無生觀于潤之巖禪師。后偕暉才二師。行慈悲觀。且授鬼神戒。巫有殺以祭者。暴卒而蘇曰。吾於伏阇梨處受戒。誓不食肉矣。如何為吾殺。憫爾愚癡。聊貸爾命。后或犯決不恕。自是諸祀腥葷並絕。嘗有婺州二人。同販麻枲。一以蔬祭江神。一殺生祭。及抵岸。而殺祭者盡濕。蔬祭者獨燥。雖同一舟。而燥濕異。則戒之驗。如此甚至。求魚肉市肄不易得。官司為減經賦。義興令。或叵信。懼其惑眾。將加之法。其族氏昆季行賂乃免。未幾。而令家有蛇狗登床蜇人之怪。筮曰。罪由瀆賢聖。禍不可原。竟獲譴除名為民。永徽二年。伏亦為有司所括。反初服。然操守益厲。眾復聚求法要。其所說所行。大約準十五觀四明論云。既久居伏牛山。顯慶五年。避譏謗。習靜于衡岳。徒眾復聚。方談述微妙。忽曰。一切無常。氣息難保。夜深各散。緣盡當離。時皆莫之測。則堅拒戶寂然。是夕凡衡之鐘磬笙管。有聲之器。自能鳴唱。徹曉不已。及破關見伏端坐而逝。遽以奏聞。
唐元曉
新羅國湘州薛氏子也。丱年入道。隨師遊學無常處。時三藏玄奘公。化王中原。偕友將造之。事見湘法師傳。因緣既忤。軌跡遂乖。任性逍遙。一無定止。
【現代漢語翻譯】 現代漢語譯本 於是他向南遊歷交州（Jiaozhou，古代地名，大致位於今越南北部）、桂州（Guizhou，今廣西桂林）、廣州（Guangzhou，今廣東廣州），沿著這些地方巡遊。之後又北上前往荊州（Jingzhou，今湖北江陵）和襄州（Xiangzhou，今湖北襄陽）。他在蘄州（Qizhou，今湖北蘄春）拜見了信禪師（Chan Shi）。他瞻仰了廬山（Mount Lu）遠公（Yuangong，慧遠大師的尊稱）的凈土觀堂。回到家鄉后，他從潤州（Runzhou，今江蘇鎮江）的巖禪師（Yan Chan Shi）那裡接受了無生觀。後來，他和暉才（Hui Cai）兩位法師一起，推行慈悲觀，並且為鬼神授戒。有個巫師要殺牲祭祀，（牲畜）突然暴死後又甦醒過來說：『我已經在伏阇梨（Fu A'shelie，伏法師）處受戒，發誓不再吃肉了。你們為什麼要殺我？』伏法師憐憫他們的愚癡，姑且饒了它的性命，以後如果再犯，決不寬恕。從此以後，各種祭祀都斷絕了腥葷。曾經有婺州（Wuzhou，今浙江金華）的兩個人，一起販賣麻和苧麻。一個人用蔬菜祭祀江神，一個人殺生祭祀。等到船靠岸時，殺生祭祀的人的貨物全都濕了，而用蔬菜祭祀的人的貨物卻很乾燥。雖然在同一條船上，乾燥和潮濕的情況卻不一樣，這就是持戒的驗證，這樣的事情非常多。想買魚肉在市場上也不容易得到。官府為他減免了賦稅。義興縣令（Yixing magistrate）或許不相信，害怕他迷惑百姓，想要對他施加刑罰。他的族人和兄弟們行賄才免於刑罰。沒過多久，縣令家裡就出現了蛇和狗爬上床咬人的怪事。占卜的結果說：『這是因為冒犯了賢聖，災禍無法挽回。』最終縣令被譴責罷免官職，成為平民。永徽二年（Yonghui 2nd year，公元651年），伏法師也被官府抓捕，被迫還俗。但他操守更加嚴厲，眾人又聚集起來向他求法。他所說所做的，大致依據《十五觀經》（Fifteen Contemplations Sutra）和《四明論》（Siming Treatise）的說法。因為長期居住在伏牛山（Funiu Mountain），顯慶五年（Xianqing 5th year，公元660年），爲了避免譏諷和誹謗，他在衡岳（Heng Mountain，即南嶽衡山）隱居修行。徒弟們又聚集起來。當他正在講述微妙的佛法時，忽然說：『一切都是無常的，氣息難以保證。』夜深了，大家各自散去，緣分盡了就應當離別。當時大家都不能理解他的話。他堅決地關上門，屋裡一片寂靜。當天晚上，凡是衡山上的鐘、磬、笙、管等有聲音的樂器，都自己鳴唱起來，徹夜不停。等到打開門一看，伏法師端坐而逝。人們趕緊把這件事上報朝廷。
唐 元曉（Tang Yuanxiao）
元曉（Yuanxiao）是新羅國（Silla，朝鮮三國時代的一個國家）湘州（Xiangzhou）薛氏（Xue）的兒子。年少時就入道修行，跟隨師父四處遊學，沒有固定的住所。當時三藏玄奘（Xuanzang）法師在中原弘揚佛法，他與朋友打算前往拜見。這件事記載在《湘法師傳》（Xiang Dharma Master Biography）中。因為因緣不合，最終沒有成行，他的行蹤也變得飄忽不定，隨性逍遙，沒有固定的居所。
【English Translation】 English version Then he traveled south to Jiaozhou (Jiaozhou, an ancient place name, roughly located in northern Vietnam today), Guizhou (Guizhou, present-day Guilin, Guangxi), and Guangzhou (Guangzhou, present-day Guangzhou, Guangdong), touring along these places. After that, he went north to Jingzhou (Jingzhou, present-day Jiangling, Hubei) and Xiangzhou (Xiangzhou, present-day Xiangyang, Hubei). He met Chan Shi (Chan Master) Xin in Qizhou (Qizhou, present-day Qichun, Hubei). He admired the Pure Land Contemplation Hall of Yuangong (an honorific title for Master Huiyuan) on Mount Lu (Mount Lu). After returning to his hometown, he received the Non-Origination Contemplation from Chan Master Yan (Yan Chan Shi) of Runzhou (Runzhou, present-day Zhenjiang, Jiangsu). Later, he and Dharma Masters Hui Cai (Hui Cai) together promoted the Compassionate Contemplation and administered precepts to ghosts and spirits. A shaman was about to sacrifice an animal, and after the animal suddenly died and then revived, it said: 'I have already received the precepts from A'shelie Fu (Fu A'shelie, Dharma Master Fu) and vowed not to eat meat anymore. Why are you killing me?' Dharma Master Fu pitied their ignorance and spared its life for the time being, but if it committed the offense again, he would not forgive it. From then on, all sacrifices ceased to involve meat and blood. There were once two people from Wuzhou (Wuzhou, present-day Jinhua, Zhejiang) who were selling hemp and ramie together. One used vegetables to worship the river god, and the other sacrificed living beings. When the boat reached the shore, the goods of the one who sacrificed living beings were all wet, while the goods of the one who used vegetables were dry. Although they were on the same boat, the dryness and wetness were different, which was the verification of upholding the precepts. Such things happened very often. It was not easy to buy fish and meat in the market. The government reduced his taxes. The Yixing magistrate (Yixing magistrate) perhaps did not believe it, fearing that he would mislead the people, and wanted to impose punishment on him. His clansmen and brothers bribed officials to avoid punishment. Not long after, strange things happened in the magistrate's house, with snakes and dogs climbing onto the bed and biting people. The divination result said: 'This is because of offending the virtuous and the holy, and the disaster cannot be reversed.' In the end, the magistrate was condemned and dismissed from office, becoming a commoner. In the second year of Yonghui (Yonghui 2nd year, 651 AD), Dharma Master Fu was also arrested by the government and forced to return to secular life. However, his conduct became even stricter, and the people gathered again to seek the Dharma from him. What he said and did was roughly based on the teachings of the Fifteen Contemplations Sutra (Fifteen Contemplations Sutra) and the Siming Treatise (Siming Treatise). Because he lived in Funiu Mountain (Funiu Mountain) for a long time, in the fifth year of Xianqing (Xianqing 5th year, 660 AD), in order to avoid ridicule and slander, he lived in seclusion on Heng Mountain (Heng Mountain, i.e., Mount Heng in the south). The disciples gathered again. As he was explaining the subtle Dharma, he suddenly said: 'Everything is impermanent, and breath is difficult to guarantee.' It was late at night, and everyone dispersed, and when the karmic affinity was exhausted, they should part. At that time, everyone could not understand his words. He firmly closed the door, and the room was silent. That night, all the musical instruments on Heng Mountain that made sounds, such as bells, chimes, sheng, and pipes, played themselves, non-stop throughout the night. When the door was opened, Dharma Master Fu was sitting in meditation and had passed away. People quickly reported this matter to the imperial court.
Tang Yuanxiao (Tang Yuanxiao)
Yuanxiao (Yuanxiao) was the son of the Xue family (Xue) of Xiangzhou (Xiangzhou) in the Silla Kingdom (Silla, a kingdom during the Three Kingdoms period of Korea). He entered the path of cultivation at a young age, following his teacher to travel and study in various places without a fixed residence. At that time, Dharma Master Xuanzang (Xuanzang) of Tripitaka was propagating the Dharma in the Central Plains, and he and his friends planned to visit him. This matter is recorded in the Xiang Dharma Master Biography (Xiang Dharma Master Biography). Because the karmic conditions were not in harmony, he ultimately did not succeed, and his whereabouts became erratic, carefree, and without a fixed residence.
會王置百座。召名德講仁王經本州。以宿碩聞。或以其行污𧮂不納。居無何。夫人病腦癰。醫禱皆莫效。卜曰。宜致神劑赤縣地。於是遣使西度。海冥漲中。忽見人邀至龍君所。宮殿嚴麗。徒從莊蕭。蓋非世間耳目所及。君自稱鈐海。謂使曰。汝夫人青帝第三女也。其于佛法尤有願力。金剛三昧經者。乃二覺圓通。示菩薩行也。我嘗得之。而未易流通。今以夫人之病。而發機焉。則豈惟夫人利益而已。因持刀裂其腨腸。入散經三十許紙。其內外用蠟紙纏滕。而傅以他藥。且曰。恐所歷有魔事。故為此耳。又曰。可請大安聖者詮次綴緝。元曉法師造疏講釋。如是則雖雪山阿伽陀藥不過也。大安者。形服素詭異。每擊銅缽井市中。唱大安大安。王至是亟召安。安曰。但將經來。即以義理。厘為八品而去。然終不肯見王。曉得經。即疏之牛車上。成五卷。且設幾案筆硯于牛兩角間曰。本始二覺。此經指也。姑以表之耳。尋剋日于黃龍寺開闡。浮薄者忌其能。竊之以逃。王命限三日。更出略疏三卷。以急療治。曉宣吐雍容。辯抗敏銳。稱揚彈指聲沸于空。其曰。昔日采百椽時。雖不預會。今朝橫一棟處。惟我獨能。所以譏曩者之𧮂焉。眾有慚色。后不知所終。
唐僧藏
西河人。弱齡辭俗。務行頭陀。然尤以凈業
【現代漢語翻譯】 現代漢語譯本：國王準備了一百個座位，召集德高望重的人在本州講授《仁王經》。因為某人素有學識而聞名，但也有人因為他行為不端而不被接納。不久之後，王后得了腦癰，醫生和祈禱都無效。占卜的結果說：『應該取得來自赤縣（指中國）的神奇藥物。』於是派遣使者向西渡海。在茫茫大海中，忽然有人邀請使者到龍君的住所。宮殿莊嚴華麗，隨從肅穆安靜，這景象不是世俗的耳目所能見到的。龍君自稱『鈐海』，對使者說：『你的王后是青帝的第三個女兒，她對佛法尤其有願力。《金剛三昧經》是二覺圓通，是菩薩修行的體現。我曾經得到這部經，但還沒有輕易地流通。現在因為王后的疾病，而引發了流通的機緣，那麼豈止是王后一人受益呢？』於是龍君用刀割開自己的小腿，從腸中取出大約三十多張經文，內外用蠟紙纏繞，再用藤條捆紮，並敷上其他藥物，而且說：『恐怕所經過的地方有魔事，所以這樣做。』又說：『可以請大安聖者整理編輯，元曉法師撰寫疏文講解。如果這樣做，那麼即使是雪山的阿伽陀藥也不過如此。』大安這個人，形貌服飾樸素而怪異，經常敲擊銅缽在集市中唱『大安大安』。國王於是急忙召見大安，大安說：『只要把經拿來。』就用義理將經文整理為八品而去。然而始終不肯見國王。元曉得到經文后，就在牛車上撰寫疏文，寫成五卷。並且在牛的兩角之間設定幾案筆硯，說：『本始二覺，這部經所指的就是這個。姑且用這種方式來表示。』不久之後，選定日期在黃龍寺開講。輕浮淺薄的人嫉妒他的才能，偷走了經文逃跑了。國王命令三天之內找回，元曉又寫出簡略的疏文三卷，以應急治療。元曉宣講時從容不迫，辯論時敏捷銳利，稱揚讚歎的聲音響徹天空。他說：『昔日采百椽時，我雖然沒有參與，今天橫一棟處，只有我能做到。』這是譏諷先前那些不接納他的人。眾人聽了都感到慚愧。後來不知道他最終的結局。 唐僧藏，西河人。年輕時就辭別世俗，致力於苦行。尤其注重凈業。
【English Translation】 English version: The king prepared a hundred seats and summoned virtuous monks to lecture on the Renwang Sutra (Sutra of Humane Kings) in the state. Someone was renowned for his knowledge, but others were not accepted because of their immoral conduct. Not long after, the queen suffered from a brain carbuncle, and doctors and prayers were ineffective. Divination said: 'It is appropriate to obtain a divine medicine from the land of Chixian (China).' So he sent an envoy to cross the sea to the west. In the vast sea, suddenly someone invited the envoy to the residence of the Dragon Lord. The palace was solemn and magnificent, and the attendants were solemn and quiet, a scene beyond the reach of worldly eyes and ears. The Dragon Lord, calling himself 'Qianhai' (Controller of the Sea), said to the envoy: 'Your queen is the third daughter of the Green Emperor, and she has a special vow for the Buddha-dharma. The Vajra Samadhi Sutra (Diamond Samadhi Sutra) is the perfect and complete realization of the two enlightenments, and it is a manifestation of the practice of the Bodhisattva. I once obtained this sutra, but it has not been easily circulated. Now, because of the queen's illness, the opportunity for circulation has arisen, so it is not only the queen who will benefit.' Then the Dragon Lord cut open his calf with a knife, took out about thirty pages of scriptures from his intestines, wrapped them inside and outside with wax paper, and tied them with rattan, and applied other medicines, and said: 'I am afraid that there will be demonic events in the places you pass through, so I do this.' He also said: 'You can ask the sage Da'an to organize and edit it, and the Dharma Master Wonhyo to write commentaries and explanations. If you do this, then even the agada medicine of the Himalayas will be no better.' Da'an, his appearance and clothing were simple and strange, often striking a copper bowl in the market and chanting 'Da'an Da'an'. The king then hurriedly summoned Da'an, who said: 'Just bring the sutra.' He then organized the sutra into eight sections according to its meaning and left. However, he never agreed to see the king. Wonhyo obtained the sutra and wrote a commentary on the ox cart, completing five volumes. And he set up a desk and writing materials between the two horns of the ox, saying: 'The two enlightenments of the origin and the beginning, this sutra refers to this. Let's use this method to express it.' Soon after, he chose a date to open the lecture at Hwangnyongsa Temple. Frivolous people were jealous of his talent and stole the scriptures and ran away. The king ordered them to be found within three days, and Wonhyo wrote three volumes of brief commentaries to deal with the emergency treatment. Wonhyo's preaching was calm and unhurried, and his debate was quick and sharp. The sound of praise and admiration resounded through the sky. He said: 'When I was collecting a hundred rafters in the past, although I did not participate, today I am the only one who can put up a beam.' This was to ridicule those who had not accepted him before. The crowd felt ashamed. Later, his final fate is unknown. The monk Tangzang was from Xihe. He left the secular world at a young age and devoted himself to ascetic practices, especially focusing on pure karma.
自致稱。誦阿彌陀佛名號莫計其數。一日忽病臥。謂其徒曰。吾頃瞑目。即獲游于極樂國土。見諸上善人散華作禮。又曰。今茲天人次第來迎。於是合掌翛然而逝。
唐正壽
夙游禪社。見南塔慥公有開解。隨慥住漢東山光寺。譙王重福者。中宗次子也。尤敬事慥。預為慥造塔。高七十尺。及慥疾篤。王使問孰可以繼者。慥答以壽可。於是召壽至。壽即白慥。請試塔。乃入塔跏趺坐而逝。世因號壽為試塔和尚。王聞而歎賞。尋別造塔以遺慥。
唐神鼎
曠達不自修飾。每持一斗。乞丐長安市。得則就其地食之以去。或施雜碎布帛。則綴聯衲衣上。發鬖髿覆眉際。寡言笑。恬憺自怡。一日利貞法師講寺中。鼎偶至傾聽座前。問曰。萬物是定否。貞曰定。曰阇梨若言定者。高岸為谷。深谷為陵。死而生。生而死。六道往來。輪迴不已。何得定耶。貞曰不定。曰。若不定者。何不指天為地。指地為天。召星為月。召月為星。安得不定耶。貞無以應。眾嘆其辯。張文成見之謂曰。法師才辯如此。豈非菩薩果位人哉。鼎曰。菩薩喜怒哀樂。莫足以撓其內。名利榮辱。莫足以動其外。內外一如。則其生也。適然而來。其死也悠然而往。是之謂即生死。而離生死者也。吾輩其奚以及。此眾合掌而散。
【現代漢語翻譯】 現代漢語譯本 自致稱。他自己稱述。誦阿彌陀佛名號莫計其數。唸誦阿彌陀佛（Amitabha）的名號，次數多得數不清。一日忽病臥。有一天忽然生病臥床。謂其徒曰。對他的弟子們說：『吾頃瞑目。我剛才閉上眼睛，即獲游于極樂國土。就得以遊歷極樂國土（Sukhavati）。見諸上善人散華作禮。看見許多上善之人散花作禮。』又曰。他又說：『今茲天人次第來迎。現在天人依次前來迎接。』於是合掌翛然而逝。於是合掌，安詳地去世了。 唐正壽 夙游禪社。他早年遊歷禪社。見南塔慥公有開解。見到南塔慥公（Nanta Zao Gong）有所領悟。隨慥住漢東山光寺。於是跟隨慥公住在漢東山光寺。譙王重福者。譙王重福（Chongfu），是中宗（Zhongzong）的次子。尤敬事慥。尤其尊敬侍奉慥公。預為慥造塔。事先為慥公建造佛塔，高七十尺。及慥疾篤。等到慥公病重，王使問孰可以繼者。譙王派人詢問誰可以繼承他的衣缽。慥答以壽可。慥公回答說正壽可以。於是召壽至。於是召見正壽。壽即白慥。正壽隨即稟告慥公，請試塔。請求試塔。乃入塔跏趺坐而逝。於是進入佛塔，跏趺而坐去世。世因號壽為試塔和尚。世人因此稱正壽為試塔和尚。王聞而歎賞。譙王聽聞后嘆息讚賞。尋別造塔以遺慥。不久又另外建造佛塔來紀念慥公。 唐神鼎 曠達不自修飾。他曠達不羈，不修邊幅。每持一斗。每次拿著一個鬥，乞丐長安市。在長安市乞討。得則就其地食之以去。得到食物就在原地吃完離去。或施雜碎布帛。有人施捨零碎的布帛，則綴聯衲衣上。他就縫綴在衲衣上。發鬖髿覆眉際。頭髮蓬亂，遮蓋到眉毛。寡言笑。很少說話，也很少笑容。恬憺自怡。恬淡自適。一日利貞法師講寺中。有一天，利貞法師（Lizhen Fashi）在寺中講經。鼎偶至傾聽座前。神鼎（Shending）偶然來到，在座前傾聽。問曰。問道：『萬物是定否？』萬物是恒定不變的嗎？貞曰定。利貞法師回答說：『是恒定不變的。』曰阇梨若言定者。神鼎說：『阇梨（Acharya，法師）如果說恒定不變，高岸為谷。那麼高岸會變成深谷，深谷為陵。深谷會變成山陵，死而生。死了又生，生而死。生了又死，六道往來。六道（Six realms）往來，輪迴不已。輪迴不止，何得定耶？怎麼能說是恒定不變的呢？』貞曰不定。利貞法師回答說：『不是恒定不變的。』曰。神鼎說：『若不定者。如果不是恒定不變的，何不指天為地。為什麼不指天為地，指地為天。指地為天，召星為月。召喚星星為月亮，召月為星。召喚月亮為星星，安得不定耶？怎麼能說不是恒定不變的呢？』貞無以應。利貞法師無言以對。眾嘆其辯。眾人讚嘆他的辯才。張文成見之謂曰。張文成（Zhang Wencheng）見到他后說：『法師才辯如此。法師的辯才如此了得，豈非菩薩果位人哉。難道不是菩薩（Bodhisattva）果位的人嗎？』鼎曰。神鼎說：『菩薩喜怒哀樂。菩薩的喜怒哀樂，莫足以撓其內。不能擾亂他的內心，名利榮辱。名利榮辱，莫足以動其外。不能動搖他的外在表現，內外一如。內外一致，則其生也。那麼他的生，適然而來。是自然而來的，其死也悠然而往。他的死也是悠然而去的，是之謂即生死。這就是所謂的即是生死，而離生死者也。而又脫離了生死。吾輩其奚以及。我們這些人又怎麼能達到這種境界呢？』此眾合掌而散。聽眾合掌而散去。
【English Translation】 English version He called himself. He recited the name of Amitabha (Amitabha) Buddha countless times. One day, he suddenly fell ill in bed. He said to his disciples, 'I just closed my eyes and was able to travel to the Land of Ultimate Bliss (Sukhavati). I saw many virtuous people scattering flowers and paying respects.' He also said, 'Now heavenly beings are coming to welcome me in order.' Then he joined his palms together and passed away peacefully. Tang Zhengshou He traveled to Chan monasteries early in his life. He saw Nanta Zao Gong (Nanta Zao Gong) and had an enlightenment. He followed Zao Gong and lived in Shanguang Temple in Handong. Prince Chongfu (Chongfu) of Qiao, the second son of Emperor Zhongzong (Zhongzong), especially respected and served Zao Gong. He built a pagoda for Zao Gong in advance, seventy feet high. When Zao Gong was seriously ill, the prince sent someone to ask who could succeed him. Zao Gong replied that Zhengshou could. So he summoned Zhengshou. Zhengshou then reported to Zao Gong and asked to try the pagoda. He then entered the pagoda, sat in the lotus position, and passed away. The world then called Zhengshou the 'Pagoda-Testing Monk'. The prince heard of it and sighed in admiration. Soon after, he built another pagoda to commemorate Zao Gong. Tang Shending He was uninhibited and did not care about his appearance. He always carried a dipper and begged in the market of Chang'an. When he got food, he would eat it on the spot and leave. If someone gave him scraps of cloth, he would sew them onto his patched robe. His hair was disheveled and covered his eyebrows. He rarely spoke or smiled. He was content and at ease. One day, Dharma Master Lizhen (Lizhen Fashi) was lecturing in the temple. Shending (Shending) happened to come and listen in front of the seat. He asked, 'Are all things fixed?' Lizhen replied, 'Fixed.' Shending said, 'Acharya (Acharya, Dharma Master), if you say they are fixed, then high banks become valleys, deep valleys become hills, death becomes life, life becomes death, the Six Realms (Six realms) go back and forth, and reincarnation never stops. How can they be fixed?' Lizhen replied, 'Not fixed.' Shending said, 'If they are not fixed, why not point to the sky as the earth, point to the earth as the sky, summon stars as the moon, and summon the moon as stars? How can you say they are not fixed?' Lizhen had nothing to say. Everyone praised his eloquence. Zhang Wencheng (Zhang Wencheng) saw him and said, 'Dharma Master, your eloquence is so great, are you not a Bodhisattva (Bodhisattva)?' Shending said, 'A Bodhisattva's joy, anger, sorrow, and happiness cannot disturb his inner self. Fame, profit, honor, and disgrace cannot move his outer self. Inside and outside are one. Then his birth is natural, and his death is leisurely. This is what is meant by being in life and death, and yet being apart from life and death. How can we reach this state?' The crowd joined their palms together and dispersed.
唐慧朗
新定遂安人。年二十二。志祈剃落。而未遇其師。或謂衢之北山有善南宗者。則趨之。而其人曰。吾非汝師也。其必往天臺乎。至剡之石城寺。見一翁。貌奇古。神氣秀爽。問朗曰。子何之。曰天臺求佛大法爾。因同行數十里。憩林樹間。翁告之曰。法常寂然。尚奚庸遠適哉。汝于鄉里有緣。宜歸以闡化。毋后也。言畢而隱。朗亦豁然心悟。乃復峰啄澗飲數載。而後居邑之慧安寺。以白衣。行頭陀法。未幾秦望山無故振動。大龜出焉。見者咸以為異。尋有僧𧦬自雲門來。身修八尺四寸。隆鼻大目。而光采射人。通思益大品維摩等經。兼融貫諸論。眾敬之如神。朗愿事以為師。𧦬徴維摩義。朗答殊超邁。景龍中。鄉里吳川縣尉余少興。新昌縣令余仁等十數家為檀越。輪請降臨。一夕忽睹神光從其頂出。旁燭山川盈數十里。由是𧦬公反以師禮視朗。而朗升座為說法。變化莫測。道俗欣慶。嘆曰。昔者山動龜出。其祥非為𧦬公明矣。自是四方學者云萃。開元四年。州牧李思絢。卜于龍山之陽。建伽藍以延之。大設戒壇。廣邀律德。若光州岸公會稽超公咸在。授朗具足戒。而道益尊矣。七年刺史韋利器服膺向化。八年歙州長史許思恭迎至治所。朗每升座。有熊隨眾聚敬。伏於前若聽伏。十三年。九月二十一日
【現代漢語翻譯】 現代漢語譯本 唐朝的慧朗，是新定遂安人。二十二歲時，他立志剃度出家，但尚未遇到合適的師父。有人告訴他衢州北山有一位精通南宗禪法的人，於是他前去拜訪。但那人說：『我不是你的師父，你一定要去天臺山。』於是他到了剡縣的石城寺，見到一位老翁，相貌奇特古怪，精神氣度清秀爽朗。老翁問慧朗：『你到哪裡去？』慧朗回答說：『去天臺山尋求佛法。』於是他們同行數十里，在林間休息。老翁告訴他：『法本常寂，何必遠求？你與鄉里有緣，應該回去弘揚佛法，不要耽誤了。』說完就隱去了。慧朗也豁然開悟。之後，他在山峰間採摘野果，在溪澗邊飲水，過了幾年，然後住在縣裡的慧安寺，以在家居士的身份，修持頭陀苦行。不久，秦望山無緣無故地震動，出現一隻大烏龜，見到的人都覺得很奇異。不久，有一位名叫𧦬的僧人從雲門寺來，身高八尺四寸，高鼻大眼，目光炯炯有神，精通《思益經》、《大品般若經》、《維摩詰經》等經典，並且融會貫通各種論著，眾人像對待神一樣尊敬他。慧朗希望拜他為師。𧦬向慧朗提問《維摩詰經》的義理，慧朗的回答非常卓越超群。景龍年間，鄉里的吳川縣尉余少興、新昌縣令余仁等十幾家施主，輪流邀請𧦬前去講法。一天晚上，忽然看到神光從𧦬的頭頂發出，照亮了周圍數十里的山川。因此，𧦬反而以師長的禮節對待慧朗。而慧朗升座說法，變化莫測，聽眾都非常高興，感嘆說：『以前秦望山震動，大烏龜出現，這祥瑞不是為𧦬公而顯現的，而是爲了慧朗啊！』從此，四方學者雲集而來。開元四年，州牧李思絢在龍山之陽選擇地方，建造伽藍寺來供養慧朗，並大設戒壇，廣邀精通戒律的僧人，如光州的岸公、會稽的超公等都在場，為慧朗授具足戒，慧朗的聲望更加尊崇。開元七年，刺史韋利器敬佩並歸向佛法。開元八年，歙州長史許思恭迎接慧朗到治所。慧朗每次升座說法，都有一隻熊跟隨眾人聚集聽法，趴在前面，好像在聽講一樣。開元十三年九月二十一日
【English Translation】 English version Tang Dynasty's Huilang was a native of Xinding Suian. At the age of twenty-two, he aspired to be tonsured and become a monk, but had not yet met a suitable master. Someone told him that there was someone in Beishan, Quzhou, who was proficient in the Southern Chan School, so he went to visit him. But that person said, 'I am not your master, you must go to Tiantai Mountain.' So he went to Shicheng Temple in Shan County and saw an old man with a strange and ancient appearance, and a clear and refreshing spirit. The old man asked Huilang, 'Where are you going?' Huilang replied, 'To Tiantai Mountain to seek the Buddha's Dharma.' So they traveled together for dozens of miles and rested in the forest. The old man told him, 'The Dharma is inherently still and silent, why seek it far away? You have an affinity with your hometown, you should go back and propagate the Dharma, do not delay.' After speaking, he disappeared. Huilang also suddenly realized. After that, he picked wild fruits in the mountains and drank water by the streams for several years, and then lived in Huian Temple in the county, practicing the ascetic practices of a 'dhuta' as a layman. Soon, Qinwang Mountain shook for no reason, and a large turtle appeared, which everyone thought was strange. Soon, a monk named 𧦬 came from Yunmen Temple, eight feet four inches tall, with a high nose and large eyes, and a bright and radiant gaze. He was proficient in the 'Si Yi Jing' (Thought Extinction Sutra), 'Da Pin Ban Ruo Jing' (Large Perfection of Wisdom Sutra), 'Vimalakirti Sutra', and other scriptures, and integrated various treatises. Everyone respected him like a god. Huilang hoped to take him as his teacher. 𧦬 asked Huilang about the meaning of the 'Vimalakirti Sutra', and Huilang's answer was very outstanding and surpassed others. During the Jinglong period, more than a dozen patrons in the village, such as Yu Shaoxing, the county magistrate of Wuchuan, and Yu Ren, the county magistrate of Xinchang, took turns inviting 𧦬 to preach the Dharma. One night, they suddenly saw a divine light emanating from the top of 𧦬's head, illuminating the mountains and rivers for dozens of miles around. Therefore, 𧦬 treated Huilang with the etiquette of a teacher. And when Huilang ascended the seat to preach the Dharma, it was unpredictable, and the audience was very happy, exclaiming, 'The earthquake of Qinwang Mountain and the appearance of the big turtle in the past, this auspicious sign was not manifested for 𧦬, but for Huilang!' From then on, scholars from all directions gathered. In the fourth year of Kaiyuan, the governor Li Sixuan chose a place on the south side of Longshan Mountain to build Garan Temple to support Huilang, and set up a large ordination platform, widely inviting monks who were proficient in the precepts, such as An Gong of Guang Prefecture and Chao Gong of Kuaiji, who were all present to give Huilang the complete precepts, and Huilang's reputation became even more respected. In the seventh year of Kaiyuan, the prefect Wei Liqi admired and turned to Buddhism. In the eighth year of Kaiyuan, Xu Sigong, the chief secretary of She Prefecture, welcomed Huilang to the governing office. Every time Huilang ascended the seat to preach the Dharma, a bear would follow the crowd to gather and listen to the Dharma, lying in front, as if listening to the lecture. September 21st of the thirteenth year of Kaiyuan
。會門人告逝。且曰。吾當三生此地。今才一生爾。言訖。如入禪定。壽六十四。稟遺命苶維建塔。大曆十二年。其嗣法弟子開元寺道欽慧祐道禪。龍興寺𧦬海。寧國寺進玉。越州寶林寺有沛遠整。杭州竹林寺一行等。立碑。新定太守蕭定撰文。司馬劉長卿書。刺史李揆篆額。
唐真表
百濟國人。世弋獵。表尤蹺捷善射。開元中。逐獸於野。倦憩壟畝間。見蝦蟆多甚。獨唸曰。此不可以羹乎。因取柳條貫三十許。置水深處。復逐獸從別道歸。忘取所貫。明年春。仍以獵至其處。聞蝦蟆聲。就視之。所貫皆喁噞自若。表大愧責曰。吾以口腹為物累如此。罪其可免哉。即拔所佩刀削髮。遁逃入山懺悔。且誓願面奉彌勒菩薩授比丘戒。日夜繞旋扣頭流血。心無間斷。如是經於七日七夜。且見地藏菩薩手持金錫。先為䇿發受戒。方便頓覺。歡喜遍身。倍加精進。二七日忽有大鬼。現可怖相。推表墜于重巖之底。而身無所傷。旁峙石壇。匍匐遂登其上。魔撓紛然弗顧。三七日稍曙。聞鳥音云菩薩來也。四際白雲若浸粉然。山川平滿。無有高下。成銀色世界。兜率天主威儀自在。與諸侍衛圍繞石壇。爾時慈氏徐至壇所。手摩表頂曰。善哉大丈夫。求戒如是。蘇迷盧山猶可攘卻。爾心堅固。不可退墮讚歎撫摩至於再三
【現代漢語翻譯】 現代漢語譯本：會門的人來告知他將要去世，並且說：『我應當在這裡轉生三次，現在才僅僅是第一次啊。』說完，就像進入禪定一樣。享年六十四歲。按照他的遺命，苶維建造了佛塔。大曆十二年，他的嗣法弟子有開元寺的道欽、慧祐、道禪，龍興寺的𧦬海，寧國寺的進玉，越州寶林寺的有沛遠、整，杭州竹林寺的一行等，為他立碑。新定太守蕭定撰寫碑文，司馬劉長卿書寫，刺史李揆篆刻題額。
唐朝的真表：
是百濟國人，世代以打獵為生。真表尤其敏捷善於射箭。開元年間，在野外追逐野獸，疲倦時在墳地田埂間休息，看見很多蛤蟆。他獨自想道：『這些難道不可以做成羹嗎？』於是拿柳條串了三十多個蛤蟆，放在水深的地方。然後又去追逐野獸，從別的路返回，忘記取回所串的蛤蟆。第二年春天，仍然去那裡打獵，聽到蛤蟆的叫聲，就去看，所串的蛤蟆都張著嘴巴，還活著。真表非常慚愧，責備自己說：『我因為口腹之慾，被外物所累到如此地步，罪過難道可以免除嗎？』於是拔出佩刀削髮，逃入山中懺悔。並且發誓要親身面見彌勒菩薩，接受比丘戒。日夜繞行，叩頭流血，心中沒有間斷。這樣經過七天七夜，就看見地藏菩薩手持金錫，先為他剃度授戒，方便頓悟，歡喜遍身，更加精進。第二個七天，忽然有大鬼，現出可怕的相貌，把真表推到深淵底部，但是他的身體沒有受傷。旁邊聳立著石壇，他匍匐著登上石壇，魔的擾亂紛紛而來，但他不顧。第三個七天，天色稍微亮了，聽到鳥的聲音說『菩薩來了』。四面八方的白雲像浸在粉里一樣，山川平坦，沒有高低，變成銀色的世界。兜率天的天主威儀自在，與各位侍衛圍繞著石壇。這時，慈氏菩薩慢慢來到石壇邊，用手摩真表的頭頂說：『善哉大丈夫，求戒像這樣，即使是蘇迷盧山（Sumeru Mountain）也可以移動，你的心堅固，不可退墮。』讚歎撫摩了他再三。
【English Translation】 English version: The people of the association came to inform him that he was about to pass away, and said, 'I should be reborn here three times, and this is only the first time.' After speaking, he entered a state of meditation. He lived to be sixty-four years old. According to his will, Nie Wei built a pagoda. In the twelfth year of the Dali era, his Dharma-inheriting disciples, including Daoqin, Huiyou, and Daochan of Kaiyuan Temple, 𧦬hai of Longxing Temple, Jinyu of Ningguo Temple, Peiyuan and Zheng of Baolin Temple in Yuezhou, and Yixing of Zhulin Temple in Hangzhou, erected a stele for him. Xiao Ding, the prefect of Xinding, wrote the inscription, Liu Changqing, the Sima, wrote the calligraphy, and Li Kui, the governor, engraved the title.
Zhenbiao of the Tang Dynasty:
Was a native of Baekje (Baekje, ancient Korean kingdom), whose family made a living by hunting for generations. Zhenbiao was particularly agile and skilled in archery. During the Kaiyuan era, while chasing beasts in the wild, he rested wearily among the graves and fields, and saw many frogs. He thought to himself, 'Can these not be made into soup?' So he took willow branches and strung together more than thirty frogs, placing them in a deep place in the water. Then he went to chase beasts again, returning by another road, forgetting to retrieve the strung frogs. The following spring, he went hunting there again, and heard the sound of frogs, so he went to look, and the strung frogs were all gaping, still alive. Zhenbiao was very ashamed and blamed himself, saying, 'I am so burdened by material desires for the sake of my appetite, can my sins be forgiven?' So he drew his sword and shaved his head, fleeing into the mountains to repent. And he vowed to personally meet Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) and receive the Bhikkhu precepts. Day and night he circumambulated, kowtowing and bleeding, without interruption in his heart. After seven days and seven nights, he saw Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva, the bodhisattva who vows to save all beings in hell) holding a golden staff, first shaving his head and giving him the precepts, and he suddenly awakened, joy filled his body, and he became even more diligent. On the second seven days, suddenly a great ghost appeared with a terrifying appearance, pushing Zhenbiao to the bottom of a deep abyss, but his body was not injured. Beside him stood a stone altar, and he crawled up onto it, ignoring the disturbances of the demons. On the third seven days, the sky gradually dawned, and he heard the sound of birds saying 'The Bodhisattva is coming.' The white clouds on all sides were like being soaked in powder, the mountains and rivers were flat, without high or low places, and became a silver world. The lord of Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm) was dignified and at ease, surrounded by his attendants around the stone altar. At this time, Maitreya slowly came to the altar, and with his hand stroked Zhenbiao's head, saying, 'Good, great man, seeking the precepts like this, even Mount Sumeru (Sumeru Mountain, the central world-mountain in Buddhist cosmology) can be moved, your heart is firm, and you cannot fall back.' He praised and stroked him again and again.
。而後授法。表則身心和悅。非世間之樂所能比也。尋獲天眼。洞見無礙。慈氏躬授三衣瓦缽。且為作真表名。俄于膝下。出二簽。其一署九。其一署八。視其簽。非牙非玉。然竟不知何物所為者。以付表曰。異日人有從爾求戒。爾當先使其人悔罪。罪福者持犯所自。悔罪之法。或以九十日。或以四十日。或以三七日。為一期。期滿而欲知罪滅不滅之相。則益為一百八簽。上署百八煩惱名目。用前二簽以合之望空而擲。若百八簽飛散四畔。獨八九二簽。卓立壇心者。是得上上品戒相也。若百八簽中。僅一二簽。與九八二簽交觸。第看交觸之簽。是何煩惱。則知此等煩惱未盡。而其人宜令重加悔罪可也。然後又以前所交觸之簽。合八九二簽。擲空中。其簽不至交觸。而遠去者。名中品戒相也。若百八簽。終於擁蔽八九簽者。其罪不滅。為不得戒。設能志誠悔罪。逾九十日。復作前法。而不擁蔽者。得下品戒。且云。八者新薰也。九者本習也。已而隱。華萎香炮。山川寂寥。於是表著衣持缽。為大比丘。念欲下山利益眾生。而草木垂靡。溪谷坥夷。祥禽瑞獸。翔舞馴伏前後。又空中唱言。菩薩出山來。何不迎接。是故聚落人民。布發脫衣者相望。氈罽裀褥被路。表皆踐踏之。以副其意。有女子以白氈半端展而俟。輒驚避他
【現代漢語翻譯】 現代漢語譯本：之後，慈氏菩薩傳授戒法。此時，窺基法師感到身心無比的平和喜悅，這不是世俗的快樂所能比擬的。不久，他獲得了天眼，能夠洞察一切而沒有阻礙。慈氏菩薩親自授予他三衣（kāsāya，比丘所穿的三種袈裟）和瓦缽（pātra，比丘用以乞食的缽），並且為他取了『真表』這個表德之名。突然，從他的膝下出現了兩支籤，一支上面寫著『九』，另一支上面寫著『八』。看那簽，既不是用牙，也不是用玉製成的，但最終也不知道是用什麼東西做的。慈氏菩薩將簽交給窺基法師，說：『將來如果有人向你求戒，你應當先讓這個人懺悔罪業。罪與福，都源於持戒與犯戒。懺悔罪業的方法，可以用九十天，或者四十天，或者二十一天作為一個週期。週期滿了，如果想知道罪業是否已經消除，那麼就再準備一百零八支籤，上面寫上百八煩惱（śata aṣṭa kleśa，佛教中一百零八種煩惱）的名目，用之前的兩支籤與這一百零八支籤合在一起，向空中拋擲。如果一百零八支籤飛散到四周，只有八和九這兩支籤，直立在壇的中心，這就是得到了上品戒相。如果一百零八支籤中，只有一兩支籤，與八和九這兩支籤相接觸，就看相接觸的簽上是什麼煩惱，那麼就知道這些煩惱還沒有消除，這個人應該讓他重新懺悔罪業才可以。然後，再將之前相接觸的簽，與八和九這兩支籤合在一起，拋向空中，如果那些簽不再相接觸，而是遠遠地飛開，這叫做中品戒相。如果一百零八支籤，最終都擁堵在八和九這兩支籤的周圍，那麼他的罪業就沒有消除，是得不到戒的。如果能夠真心誠意地懺悔罪業，超過九十天，再做前面的方法，而不擁堵，就能得到下品戒。』慈氏菩薩還說：『八，代表新薰染的習氣；九，代表原本就有的習氣。』說完，慈氏菩薩就隱去了，鮮花凋謝，香炮也熄滅了，山川一片寂靜。於是，窺基法師穿著袈裟，拿著瓦缽，成爲了一名大比丘，心想下山去利益眾生。這時，草木都低垂下來，溪谷也變得平坦，吉祥的鳥獸，都在前後飛翔舞蹈，馴服地跟隨著。又有空中的聲音唱道：『菩薩出山來了，為什麼不迎接呢？』因此，村落里的人民，爭相鋪開頭髮，脫下衣服，氈毯、毛毯、墊褥鋪滿了道路，窺基法師都踩踏著這些東西走過去，以順應他們的心意。有一個女子展開半截白色的氈子等候著，窺基法師就趕緊避開她。
【English Translation】 English version: Thereafter, Maitreya Bodhisattva transmitted the Dharma. At that moment, Master Kuiji felt an unparalleled peace and joy in body and mind, which could not be compared to worldly pleasures. Soon, he attained the divine eye (divyacakṣus), enabling him to perceive everything without obstruction. Maitreya Bodhisattva personally bestowed upon him the three robes (kāsāya, the three types of robes worn by a bhikkhu) and the alms bowl (pātra, the bowl used by a bhikkhu for begging), and also gave him the appellation 'Zhenbiao' as a name signifying virtue. Suddenly, from beneath his knees emerged two sticks, one inscribed with 'nine' and the other with 'eight'. Upon examining the sticks, they were made neither of ivory nor of jade, but ultimately it was unknown what material they were made of. Maitreya Bodhisattva handed the sticks to Master Kuiji, saying, 'In the future, if someone seeks ordination from you, you should first have that person repent of their sins. Sin and merit both originate from upholding and violating the precepts. The method of repenting of sins can be a period of ninety days, or forty days, or twenty-one days. Once the period is complete, if one wishes to know whether the sins have been eradicated, then prepare one hundred and eight more sticks, inscribed with the names of the hundred and eight afflictions (śata aṣṭa kleśa, the hundred and eight afflictions in Buddhism), and combine the previous two sticks with these one hundred and eight sticks, tossing them into the air. If the one hundred and eight sticks scatter in all directions, and only the sticks with 'eight' and 'nine' stand upright in the center of the altar, then one has attained the highest quality of precepts. If among the one hundred and eight sticks, only one or two sticks come into contact with the sticks with 'eight' and 'nine', then observe which affliction is inscribed on the sticks that make contact, and one will know that these afflictions have not yet been eradicated, and that person should be made to repent of their sins again. Then, combine the sticks that previously made contact with the sticks with 'eight' and 'nine', and toss them into the air. If those sticks no longer make contact, but fly far away, this is called the medium quality of precepts. If the one hundred and eight sticks ultimately crowd around the sticks with 'eight' and 'nine', then their sins have not been eradicated, and they will not attain the precepts. If one can sincerely repent of their sins for more than ninety days, and then repeat the previous method, and the sticks do not crowd around, then one can attain the lowest quality of precepts.' Maitreya Bodhisattva also said, 'Eight represents newly acquired habits; nine represents original habits.' After speaking, Maitreya Bodhisattva disappeared, the flowers withered, and the incense extinguished, the mountains and rivers became silent. Thereupon, Master Kuiji donned the robes, carried the alms bowl, and became a great bhikkhu, thinking of descending the mountain to benefit sentient beings. At this time, the plants and trees all drooped down, the streams and valleys became flat, and auspicious birds and beasts flew and danced in front and behind, following him obediently. Moreover, a voice in the air proclaimed, 'The Bodhisattva is coming down the mountain, why not welcome him?' Therefore, the people of the villages vied to spread out their hair and take off their clothes, and felt carpets, woolen blankets, and cushions covered the roads, which Master Kuiji walked upon, to comply with their wishes. A woman spread out half a piece of white felt to wait, and Master Kuiji quickly avoided her.
往。女子怪其不平而問之。則曰。吾非無意也。適睹氈縷間皆狶子。吾恐傷生。故避之耳。蓋女子本屠家。致氈之由可知。居常二虎侍左右。表語之曰。吾茲不入郛郭。如他有可修行地。汝導以往。乃行三十里。踞一山坡而止。表則掛錫樹枝。敷草而坐。信士四至。倏成伽監。號金山寺。今影堂道具猶存。
唐懷玉
姓高氏。丹丘人。夙剃落。隸涌泉寺。業毗尼。且時行懺悔法。日稱彌陀名號五萬口。然誦彌陀經亦不小置。積其平生所誦。且三十萬捲雲。天寶元年六月九日。俄見化如來。遍滿空界。有擎銀臺從窗入者。玉曰。我不得金臺不往。於是銀臺自隱。玉加精進倍常時。后空中有聲報曰。今頭上光暈已生。可手結佛印跏趺而坐。以待佛至。頃之光明充室。玉輒麾使觀者退曰。此是佛光慎勿觸。十三日丑時。忽現白毫光相。玉曰。若聞異香。我報將盡。弟子慧命問其所往何剎。玉以偈答云。清凈皎潔無塵垢。蓮華化生為父母。我修道來經十劫。出示人間服眾苦。一生苦行超十劫。永離娑婆歸凈土。說偈已。光明香氣遍滿空界。阿彌陀佛觀音勢至。與諸大眾身紫金色。共禦金剛臺來迎。玉因微笑坐逝。后刺史段懷然。作詩讚之曰。我師一念登初地。佛國笙歌兩度來。唯有門前古槐樹。枝低只為掛銀臺。
【現代漢語翻譯】 現代漢語譯本：
他離開了。那女子奇怪他不肯睡而問他原因。他說：『我並非沒有那個意思，只是剛才看見氈毯的縫隙間全是小豬，我怕傷了它們的性命，所以躲開了。』原來這女子是屠戶出身，氈毯的來歷可想而知。她家經常有兩隻老虎侍立左右。表公對老虎說：『我這次不進城郭了，如果其他地方有可以修行的地方，你們就引導我前往。』於是走了三十里路，在一處山坡停了下來。表公便把錫杖掛在樹枝上，鋪上草就地而坐。信徒從四面八方趕來，很快就建成了一座寺廟，叫做金山寺。現在影堂里的法器還儲存著。 唐懷玉（Tang Huaiyu）：
俗姓高，是丹丘人。從小就剃度出家，隸屬於涌泉寺。專修毗尼，並且經常進行懺悔。每天唸誦阿彌陀佛（Amitabha）名號五萬遍。而且誦讀《阿彌陀經》（Amitabha Sutra）也從不懈怠。算下來他一生所誦的經書，有三十萬卷之多。天寶元年六月九日，忽然看見化生如來（Nirmanakaya），遍滿整個天空。有一個人擎著銀臺從窗戶進來，懷玉說：『我沒有金臺不去。』於是銀臺就消失了。懷玉更加精進，比平時更加努力。後來空中傳來聲音說：『現在你頭上的光暈已經產生，可以手結佛印，跏趺而坐，等待佛來。』一會兒，光明充滿整個房間。懷玉就揮手讓觀看的人退下，說：『這是佛光，千萬不要觸碰。』十三日丑時，忽然出現白毫光相（urna）。懷玉說：『如果聞到奇異的香味，我就要走了。』弟子問他將要往生到哪個佛剎（Buddha-field）。懷玉用偈語回答說：『清凈皎潔無塵垢，蓮華化生為父母。我修道來經十劫，出示人間服眾苦。一生苦行超十劫，永離娑婆歸凈土。』說完偈語，光明香氣遍滿整個天空。阿彌陀佛（Amitabha）、觀音（Avalokitesvara）、勢至（Mahasthamaprapta），與諸位大眾，身體呈現紫金色，一同乘坐金剛臺來迎接他。懷玉因此微笑坐化。後來刺史段懷然，作詩讚頌他說：『我師一念登初地，佛國笙歌兩度來。唯有門前古槐樹，枝低只為掛銀臺。』
【English Translation】 English version:
He left. The woman was surprised that he wouldn't sleep with her and asked him why. He said, 'It's not that I don't want to, but I just saw that all the gaps in the felt blanket were full of piglets. I was afraid of hurting their lives, so I avoided it.' It turned out that this woman was from a butcher's family, so the origin of the felt blanket was obvious. She often had two tigers standing by her side. Master Biao said to the tigers, 'I will not enter the city this time. If there is any other place suitable for cultivation, please guide me there.' So they walked thirty miles and stopped on a hillside. Master Biao hung his tin staff on a tree branch, spread grass on the ground, and sat down. Believers came from all directions, and soon a monastery was built, called Jinshan Temple (Golden Mountain Temple). The ritual implements in the ancestral hall are still preserved today. Tang Huaiyu:
His secular surname was Gao, and he was from Danqiu. He was tonsured at a young age and belonged to Yongquan Temple (Bubbling Spring Temple). He specialized in Vinaya and often performed repentance. He recited the name of Amitabha (Amitabha) 50,000 times a day. Moreover, he never neglected reciting the Amitabha Sutra (Amitabha Sutra). It is estimated that he recited 300,000 volumes of scriptures in his lifetime. On June 9th of the first year of Tianbao, he suddenly saw the Nirmanakaya (Transformation Body) of the Tathagata (Thus Come One), filling the entire sky. Someone was holding a silver platform and entered through the window. Huaiyu said, 'I will not go without a golden platform.' So the silver platform disappeared. Huaiyu became more diligent and worked harder than usual. Later, a voice came from the sky saying, 'Now the halo on your head has been generated, you can form the Buddha mudra with your hands, sit in the lotus position, and wait for the Buddha to come.' After a while, light filled the entire room. Huaiyu waved his hand to let the viewers retreat and said, 'This is the light of the Buddha, be careful not to touch it.' At the hour of Chou on the 13th, the urna (white hair between the eyebrows) suddenly appeared. Huaiyu said, 'If I smell a strange fragrance, I will be leaving.' A disciple asked him which Buddha-field (Buddha-kshetra) he would be reborn in. Huaiyu answered with a verse: 'Pure and immaculate, without dust or defilement, born from a lotus flower as parents. I have cultivated the Way for ten kalpas, appearing in the human world to endure all suffering. A lifetime of ascetic practices surpasses ten kalpas, forever leaving the Saha world and returning to the Pure Land.' After reciting the verse, light and fragrance filled the entire sky. Amitabha (Amitabha), Avalokitesvara (Guanyin), and Mahasthamaprapta (Great Strength Bodhisattva), along with all the assembly, appeared with bodies of purple-gold color, riding on a vajra platform to welcome him. Huaiyu then smiled and passed away while sitting. Later, the prefect Duan Huairan wrote a poem praising him: 'My master ascended to the first ground in a single thought, the music of the Buddha-land came twice. Only the ancient locust tree in front of the door, lowers its branches just to hang the silver platform.'
唐子瑀
字真瑛。姓沈氏。吳興德清人。年未總角。辭親出家于郡之大云寺。如意中。大赦。詔天下度人以祈國𨤲。遂獲剃落。受具于洛京大福先寺。澄聖中。歸執律柄。以紀綱清眾。平居各禮萬五千佛。兼行慈悲懺法。日夜勤至。俄有彈指行道者九人。忽隱去。問之無識者。然後知其為聖僧矣。或夕坐無鐙燭。而身出光明。天寶初。臨安足法師死。三宿而蘇曰。見瑀冥中。謂王曰。足能講涅槃請宥之。王曰。嘗聞巖侖能講矣。未聞足也。不許。瑀力爭之。瑀平生書經凡三藏。共萬有六千卷云。十一年趺坐而終。越明年阇維。啟龕視之。顏色殊不變。見者起敬。
唐大行
齊州人。每草衣木食。行法華三昧於泰山巖壑中。遂感普賢現身。后自嘆以為此生云謝。他生未知。受報何地。因探藏得西方諸經。乃如法進修。經三七日。忽於一夜。心目洞明。睹琉璃地。及十方佛。如明鑑中像。未幾。詔入內廷。賜號常精進菩薩。封開國公。久之示微疾。右脅而逝。葬泰山。
唐安靜
西域人也。開元十五年。東遊中國。至定陶。問丁居士墓所在。竟造而發之。則五色雲氣噴薄出土中。其骨皆金色。連環不斷。引之可長五丈許。考其聲則銼然清亮。以杖挑而負之。且別求地。樹塔以葬。
【現代漢語翻譯】 現代漢語譯本 唐子瑀（Tang Ziyu），字真瑛（Zhenying），姓沈（Shen），是吳興德清（Wuxing Deqing）人。年紀尚小就離開父母，在郡里的大云寺（Dayun Temple）出家。正趕上大赦，皇帝下詔在全國度化僧人以祈求國家安寧，於是得以剃度。在洛京（Luojing）大福先寺（Dafuxian Temple）受具足戒。澄聖（Cheng Sheng）年間，回去主持戒律，以整頓僧眾紀律。平時各自禮拜一萬五千尊佛，兼修慈悲懺法，日夜勤奮。不久，有九個彈指行道的僧人忽然隱去，詢問不認識的人，才知道他們是聖僧。有時晚上靜坐沒有燈燭，身上卻發出光明。天寶（Tianbao）初年，臨安（Lin'an）足法師（Zu Fashi）去世，三天後又甦醒，說：『我在陰間見到瑀（Yu），對閻王說，足（Zu）能講《涅槃經》（Nirvana Sutra），請寬恕他。』閻王說：『只聽說巖侖（Yanlun）能講，沒聽說過足（Zu）也能講。』不答應。瑀（Yu）極力爭辯。瑀（Yu）一生手書佛經共三藏（Tripitaka），總計一萬六千卷。天寶十一年，跏趺坐化而終。第二年荼毗，打開龕觀看，顏色沒有絲毫改變，見到的人都心生敬意。 唐大行（Tang Daxing），齊州（Qizhou）人。經常身穿粗布衣，吃粗糙的食物，在泰山（Taishan）的巖石山谷中修行《法華三昧》（Lotus Samadhi）。於是感得普賢菩薩（Samantabhadra）現身。後來他感嘆自己此生將盡，來生未知，將會在哪裡受報。於是探尋經藏，得到西方諸經，便如法精進修行。經過三七二十一天，忽然在一個夜晚，心目洞明，看見琉璃地面，以及十方諸佛，如同在明鏡中顯現的影像。不久，被詔入內廷，賜號常精進菩薩（Chang Jingjin Pusa），封為開國公。過了很久，示現輕微疾病，右脅臥而逝，葬于泰山（Taishan）。 唐安靜（Tang Anjing），是西域（Western Regions）人。開元（Kaiyuan）十五年，東遊中國，到達定陶（Dingtao）。詢問丁居士（Ding Jushi）的墓在哪裡，最終找到並挖開了他的墳墓。於是五色雲氣噴薄而出，他的骨頭都是金色的，連環相扣，拉長可以達到五丈左右。敲擊它的聲音清脆響亮。用木杖挑起並揹著它，另外尋找地方，建塔安葬。
【English Translation】 English version Tang Ziyu, styled Zhenying, whose family name was Shen, was a native of Deqing in Wuxing. Before reaching adulthood, he left his parents to become a monk at Dayun Temple in the prefecture. During a general amnesty, the emperor decreed the ordination of people throughout the country to pray for national peace, and he was thus able to have his head shaved. He received the full precepts at Dafuxian Temple in Luojing. During the Cheng Sheng era, he returned to oversee the monastic rules, maintaining discipline among the monks. He regularly prostrated before 15,000 Buddhas and practiced the Compassionate Confession Dharma diligently day and night. Soon, nine monks who walked while snapping their fingers suddenly disappeared. Upon inquiring of those who did not recognize them, it was learned that they were holy monks. Sometimes, when he sat in meditation at night without lamps or candles, light emanated from his body. In the early years of the Tianbao era, when Dharma Master Zu of Lin'an died, he revived after three days and said, 'I saw Yu in the underworld, who said to King Yama, "Zu is able to lecture on the Nirvana Sutra, please pardon him." ' King Yama said, "I have only heard of Yanlun being able to lecture, but not Zu." He refused. Yu argued strenuously. Throughout his life, Yu transcribed the Buddhist scriptures, totaling three Tripitakas, amounting to 16,000 scrolls. In the eleventh year of Tianbao, he passed away in the lotus position. The following year, he was cremated. When the niche was opened, his complexion remained unchanged, inspiring reverence in those who saw him. Tang Daxing, a native of Qizhou, always wore coarse clothing and ate simple food. He practiced the Lotus Samadhi in the rocky valleys of Mount Taishan, and thus he was able to perceive the manifestation of Bodhisattva Samantabhadra. Later, he sighed, thinking that this life was coming to an end, and he did not know where he would be reborn in the next life. Therefore, he searched the scriptures and obtained the Western Sutras, and then diligently cultivated according to the Dharma. After twenty-one days, suddenly one night, his mind and eyes became clear, and he saw the ground of lapis lazuli and the Buddhas of the ten directions, like images reflected in a bright mirror. Before long, he was summoned to the inner court, bestowed the title of Bodhisattva Chang Jingjin, and enfeoffed as Duke of the Founding State. After a long time, he showed a slight illness and passed away lying on his right side, and was buried in Mount Taishan. Tang Anjing, was a man from the Western Regions. In the fifteenth year of Kaiyuan, he traveled east to China and arrived in Dingtao. He inquired about the location of Layman Ding's grave, and eventually found and opened it. Then, five-colored clouds burst forth from the earth, and his bones were all golden, linked together like rings, which could be extended to about five zhang. The sound of striking them was clear and bright. He picked them up with a staff and carried them on his back, and sought another place to build a pagoda to bury them.
久之畢事。靜亦告滅焉。初居士修梵行。得心法于嵩山普寂禪師。及終合掌跏趺。凡一城中之寺院。鐘磬響應。蓋當時固已異矣。至是而人益敬慕。
又有成都府徐果師者。狀若癡狂。語事多中。則亦志公疆練之徒歟。
唐明瓚
初謁嵩山普寂禪師。得心法。尋游衡山。執役南嶽寺。歷二十年。未嘗言勞苦。遂隱居石廩峰。以極道趣。李泌方年少讀書。嗜靜僻。嘗築室其地。不甚遠。夜聞梵唄音。且往見之。正值瓚發牛糞火出芋以啖。而泌拜於前。瓚徐指爐旁地曰。可席此。因分半芋以啖之。無復他語。刺史歲修祀事岳祠下。而頹石礙行路。石甚鉅。遣里胥挽除之。役數百人。瓚憫其騷動。悉謝去。稍舉足蹴之。轉石抵山下。聲若雷震。虎害頗眾。瓚獨坐召一大虎前伏。出尺棰使銜之曰。宜為吾痛鞭諸所害人者。大虎去。虎暴由是遂絕。世率稱神異。卒謚大明禪師。有所著歌詞。載傳鐙錄。
唐懷空
出蜀之閬州梁氏。幼得度于鄉里耆阇山之廣福寺。既稟具。遊方見大寂于鐘陵。獲記莂焉。后掛錫彭城安豐山燕默。未嘗干謁。而施者自至。不數載卒。成大伽藍。間有僧乘空而造其居者。晝夜繞垣墻行不輟。而蓮華輒隨步以生。見者異之。如是閱數日。遽辭空曰。卻後三五載。當復此相
【現代漢語翻譯】 現代漢語譯本 過了很久，喪事才辦完。靜的法事也宣告結束。當初居士修行梵行（brahmacarya，清凈行），從嵩山普寂禪師處得到了心法。臨終時合掌結跏趺坐。整個城中的寺院，鐘磬都發出響聲，可見當時他就已經與衆不同了。到這個時候，人們更加敬佩他。
又有成都府的徐果師，行為舉止像個瘋子，說的事情大多應驗，大概也是志公（寶誌禪師）那樣經過嚴格訓練的人吧。
唐朝的明瓚（Míng Zàn）禪師
最初拜見嵩山普寂禪師，得到了心法。之後遊歷衡山，在南嶽寺做雜役，經歷了二十年，從未說過勞累辛苦。於是隱居在石廩峰，以追求最高的道。李泌（唐朝宰相）當時年紀還小，喜歡讀書，愛好清靜僻靜的地方，曾經在那裡建造房屋，離明瓚禪師不遠。晚上聽到梵唄的聲音，就前去拜見他。正趕上明瓚禪師用牛糞燒火烤芋頭吃，李泌就在他面前拜倒。明瓚禪師慢慢地指著爐子旁邊的地說：『可以坐在這裡。』於是分給他半個芋頭吃。沒有再說其他的話。刺史每年在岳祠下舉行祭祀活動，但是一塊傾頹的石頭阻礙了道路。這塊石頭非常巨大，派遣鄉里的官吏帶領幾百人去搬走它。明瓚禪師憐憫他們勞民傷財，讓他們都離開了。稍微抬起腳踢了一下石頭，石頭就滾到了山下，聲音像雷一樣震動。老虎傷人的事件很多，明瓚禪師獨自坐著，召喚一隻大老虎到面前趴下，拿出一把尺子讓老虎銜著，說：『應該替我狠狠地鞭打那些被你傷害過的人。』大老虎走了。老虎的暴行從此就停止了。世人都稱讚他神異。去世后謚號為大明禪師。有他所寫的歌詞，記載在《傳燈錄》中。
唐朝的懷空（Huái Kōng）禪師
是蜀地閬州梁氏人。小時候在鄉里耆阇山（鷲峰山）的廣福寺出家。受具足戒后，遊方參學，在鐘陵拜見大寂禪師（馬祖道一），得到了印可。後來在彭城安豐山掛錫隱居，從不求人。但是佈施的人自己就來了。沒過幾年就去世了，建成了一座大寺院。期間有僧人乘空來到他居住的地方，日夜不停地繞著圍墻行走。蓮花總是隨著他的腳步而生長。看見的人都覺得奇異。這樣過了幾天，僧人忽然告辭說：『過三五年後，應當再現這樣的景象。』
【English Translation】 English version After a long time, the funeral was completed. Jing's memorial service was also declared over. Initially, the layperson practiced brahmacarya (pure conduct), obtaining the mind-dharma from Chan Master Puji (Pǔjì) of Mount Song. At the end, he joined his palms and sat in the lotus position. The bells and chimes of the temples throughout the city resonated, indicating that he was already extraordinary at that time. By this point, people admired him even more.
There was also Xu Guoshi (Xú Guǒshī) of Chengdu Prefecture, whose behavior resembled that of a madman, and whose predictions often came true. Perhaps he was also a disciple of Zhigong (Baozhi, 寶誌禪師) who had undergone rigorous training.
Tang Dynasty's Chan Master Ming Zan (Míng Zàn)
He initially visited Chan Master Puji of Mount Song and obtained the mind-dharma. Later, he traveled to Mount Heng, serving as a laborer at Nanyue Temple for twenty years without ever complaining of hardship. He then secluded himself in Stone Granary Peak to pursue the ultimate Dao. Li Bi (Lǐ Bì, a Tang Dynasty chancellor) was young at the time, fond of reading, and enjoyed quiet and secluded places. He had built a house there, not far from Ming Zan. One night, he heard the sound of Buddhist chanting and went to visit him. He found Ming Zan roasting taro with cow dung fire to eat, and Li Bi prostrated himself before him. Ming Zan slowly pointed to the ground next to the stove and said, 'You can sit here.' Then he shared half a taro with him. He said nothing else. The prefectural governor held annual sacrificial ceremonies at the foot of the Yue Shrine, but a dilapidated stone blocked the road. The stone was very large, and he sent local officials to lead hundreds of people to remove it. Ming Zan, feeling sorry for their disturbance, dismissed them all. He slightly lifted his foot and kicked the stone, and it rolled down the mountain, the sound like thunder. Tiger attacks were quite common. Ming Zan sat alone and summoned a large tiger to prostrate before him. He took out a ruler and had the tiger hold it in its mouth, saying, 'You should severely whip those you have harmed for me.' The tiger left. The tiger's violence ceased from then on. The world praised him as divine. After his death, he was posthumously named Chan Master Daming. His songs are recorded in the Transmission of the Lamp.
Tang Dynasty's Chan Master Huai Kong (Huái Kōng)
He was a Liang from Langzhou in Shu (Sichuan). He was tonsured at Guangfu Temple on Mount Qisha (鷲峰山) in his hometown as a child. After receiving the full precepts, he traveled to study and met Chan Master Daji (Mazu Daoyi, 馬祖道一) in Zhongling, receiving his approval. Later, he stayed at Anfeng Mountain in Pengcheng, never seeking favors. However, donors came on their own. He died in a few years, and a large monastery was built. Occasionally, a monk would come to his residence through the air, walking around the walls day and night without stopping. Lotuses always grew with his steps. Those who saw it found it strange. After several days, the monk suddenly bid farewell, saying, 'After three to five years, this scene should reappear.'
依附矣。遂乘空去。興元元年。空示寂。壽八十八。長慶元年二月。始入塔。
唐無漏
姓金氏。新羅國王子也。幼慕延陵之節。竟讓儲貳。而委質釋迦法中。既附艦西遊華夏。尋度流沙。陟蔥嶺。將盡禮天竺勝蹟。會異比丘語之曰。子于舊記未嘗有名。而輒欲往其亡乃不可乎。因使教化毒龍。以進其堅忍。禱祈觀音。以篤其智愿。而漏或為龍授三歸依戒。或於像前。住禪定者四十九日。然比丘猶以為子之緣。特於唐土尤稔。乃反結庵于賀蘭山之白茅谷。安史之亂。肅宗治兵靈武。屢夢金色人前唱寶勝如來名號。詢之群臣。舉以漏對。即徴聘不為起。後命朔方副元帥。中書令郭子儀。躬至諭旨。始奉詔。逮陛謁。上瞪視曰。此誠夢中所見者。留之內道場供養。寇平。百官扈蹕歸京師。漏上表乞還山。上優答不允。上元三年。忽化去。現雙足形於內道場門之右闔上。度去地可數尺許。吏白狀。上御步輦過之。得遺表其所閱之。其言指。概求歸葬故山而已。詔可遣中使監護鹵簿導送。且置廨宇於懷遠縣。蓋漏平生所由往來也。喪輿至此。堅不可舉。於是別構堂以奉安之。體貌至今無變壞。其堂內門闔。即內道場之門闔也。然當時所現雙足之跡猶存云。
唐廣陵大師
形質寢陋。性坦率。不事儀律
【現代漢語翻譯】 現代漢語譯本 依附著離開了。於是乘空而去。興元元年（784年），圓寂。享年八十八歲。長慶元年（821年）二月，才入塔安葬。
唐朝的無漏（Wulou，人名）
姓金，是新羅國的王子。從小就仰慕延陵季子的高風亮節，最終還是讓出了王位繼承權，而將身心託付于釋迦牟尼的佛法之中。他乘坐船隻向西遊歷華夏，隨後穿越流沙，攀登蔥嶺，打算遍禮天竺的佛教聖蹟。恰巧遇到一位奇異的比丘（Biqiu，和尚），對比丘說：『你的名字在舊的記載中從未出現過，而你卻想前往，恐怕不行吧。』於是讓他教化毒龍，以此增進他的堅忍之心；祈禱觀音（Guanyin，菩薩），以此堅定他的智慧和願力。無漏有時為龍授予三歸依戒，有時在佛像前禪定四十九日。然而那位比丘仍然認為他的緣分，特別是在唐朝最為深厚。於是反而在賀蘭山的白茅谷結廬安居。安史之亂時，肅宗在靈武整頓軍隊，多次夢見金色的人在前面唱誦寶勝如來（Baosheng Rulai，佛名）的名號。詢問群臣，大家都推薦無漏。於是皇帝徵聘他，但他不肯起程。後來命令朔方副元帥、中書令郭子儀親自前往宣讀聖旨，他才奉詔進京朝見。皇帝仔細端詳著他說：『這確實是夢中所見的人。』於是將他留在內道場供養。叛亂平定后，百官護送皇帝返回京師。無漏上表請求返回山中。皇帝優厚地回覆，但不允許。上元三年（762年），忽然圓寂。在內道場門的右邊門扇上顯現出雙足的形狀，離地面大約幾尺高。官吏將情況稟告皇帝。皇帝乘坐步輦經過那裡，得到了他的遺表，閱讀了其中的內容，大意是請求歸葬故山。皇帝下詔允許，派遣中使監護，用鹵簿儀仗隊護送。並且在懷遠縣設定官署，因為那是無漏平生往來的地方。喪車到達這裡，堅固得無法舉起。於是另外建造佛堂來供奉安葬他。體貌至今沒有變化損壞。那佛堂內的門扇，就是內道場的門扇。然而當時所顯現的雙足的痕跡仍然存在。
唐朝的廣陵大師（Guangling Dashi，人名）
形貌醜陋，性格坦率，不拘泥於儀規戒律。
【English Translation】 English version Attached to it, he then departed into the sky. In the first year of Xingyuan (784), he passed away, at the age of eighty-eight. In the second month of the first year of Changqing (821), he was finally entombed in a pagoda.
Tang Dynasty's Wulou (Wulou, a person's name)
His surname was Jin, and he was a prince of the Silla kingdom. From a young age, he admired the integrity of Yanling Jizi, and eventually relinquished his right to the throne, entrusting his body and mind to the Dharma of Shakyamuni. He traveled west to China by ship, then crossed the quicksand and climbed the Pamir Mountains, intending to pay homage to all the sacred Buddhist sites in Tianzhu (India). He happened to meet an extraordinary Bhikkhu (Biqiu, monk) who said to him, 'Your name has never appeared in the old records, yet you wish to go there; I'm afraid it's not possible.' So he was instructed to teach and transform poisonous dragons, thereby increasing his perseverance; and to pray to Guanyin (Guanyin, Bodhisattva), thereby strengthening his wisdom and vows. Wulou sometimes conferred the Three Refuges precepts on the dragons, and sometimes meditated in front of the Buddha image for forty-nine days. However, that Bhikkhu still believed that his affinity was particularly strong in the Tang Dynasty. So he instead built a hermitage in Baimaogu (White Reed Valley) of Helan Mountain. During the An Lushan Rebellion, Emperor Suzong reorganized his troops in Lingwu, and repeatedly dreamed of a golden person chanting the name of Baosheng Rulai (Baosheng Rulai, Buddha's name). When he asked his ministers, they all recommended Wulou. So the emperor summoned him, but he refused to set out. Later, he ordered Guo Ziyi, the deputy commander of Shuofang and Chancellor of the Secretariat, to personally deliver the imperial edict, and only then did he accept the decree and go to the capital to pay homage. The emperor stared at him carefully and said, 'This is indeed the person I saw in my dream.' So he was kept in the inner monastery for offerings. After the rebellion was quelled, the officials escorted the emperor back to the capital. Wulou submitted a memorial requesting to return to the mountains. The emperor replied kindly, but did not allow it. In the third year of Shangyuan (762), he suddenly passed away. The shape of two feet appeared on the right door of the inner monastery, about several feet above the ground. The officials reported the situation to the emperor. The emperor passed by there in a palanquin and obtained his posthumous memorial, which stated that he wished to be buried in his old mountain. The emperor issued an edict allowing it, and sent an imperial envoy to supervise and escort the funeral procession with ceremonial guards. And an office was set up in Huaiyuan County, because that was the place Wulou frequented in his life. When the hearse arrived here, it was so firmly fixed that it could not be lifted. So another hall was built to enshrine and bury him. His appearance has not changed or decayed to this day. The door inside the hall is the door of the inner monastery. However, the footprints that appeared at that time still exist.
Tang Dynasty's Guangling Dashi (Guangling Dashi, a person's name)
His appearance was ugly, his personality was frank, and he did not adhere to rituals and precepts.
。僑寓孝感寺。日遊市肆。與群少年飲啖。至相聚屠犬豕。鈔掠錢物。賭博鬥驅。無不為。夜歸闔戶闃然。略未嘗出聲。間有耆年訶之曰。汝雖不自重。寧不為佛法慮乎。廣陵笑曰。燕雀焉知鴻鵠之志。既而其室之戶。過晝久不辟。或從隙窺之。見其坐床上如入禪定。然神光出眉宇間。朗照四壁。因大驚。馳報近遠道俗。擁廊廡共排戶省視。則固逝去矣。且其平生。素無名稱而驟。所謂廣陵大師者。則亦姑以其後之所見。而系其尊重之意爾。
唐神會
本西域人。后祖父入中國。冒姓石氏。占藉鳳翔。會性懸解獨得。世莫知之。年三十入蜀謁無相大師利根頓發。冥契心印。無相嘆曰。吾道在汝矣。大抵超證。離念寂照泯然。當其凝閉。無象則土木其質及乎妙用。默濟則雲行雨施蚩蚩群甿。陶其教化。睹貌以遷善。聞言以革非。至於蕩廓封執昭洗塵蔽。上中下性隨分令入。豈淺見陋識之所能窺測哉。貞元十年十一月十二日跏趺坐。逝于成都之凈眾寺。壽七十五。躐三十六。越十二年二月二十二日。道俗遷座于寺之北隅。四眾孺慕山林變色。南康王韋皋為立碑撰文。並書。躬致其敬。弟子那提嗣。
唐道齊
錢唐趙氏子。少年聦敏。讀書校庠中。宿儒以為能。一日立道旁。見僧分衛。行誦凈名經
【現代漢語翻譯】 現代漢語譯本：他寄居在孝感寺，白天在市場上游蕩，與一群少年一起吃喝玩樂，甚至聚在一起屠殺豬狗，搶劫錢財，賭博爭鬥，無所不為。晚上回到住處，關上門一片寂靜，幾乎從不出聲。偶爾有年長的人責備他說：『你即使不自重，難道不為佛法考慮嗎？』廣陵笑著說：『燕雀怎麼知道鴻鵠的志向。』不久之後，他的房間的門，過了中午很久都沒有打開。有人從縫隙中窺視，看見他坐在床上如同進入禪定，然而神光從眉宇間發出，明亮地照耀著四壁。因此大為震驚，飛奔去報告附近的僧人和俗人，大家擁擠在走廊下一起推開門去看，他已經去世了。而且他平生，本來沒有什麼名聲卻突然有了。所謂廣陵大師，也只是姑且因為後來人們所見到的，而寄託了他們的尊重之意罷了。
唐朝的神會（Shenhui，人名）： 原本是西域人，後來他的祖父遷入中國，冒姓石氏，戶籍在鳳翔。神會天性聰慧，理解力超群，世人都不瞭解他。三十歲時入蜀地拜見無相大師（Wuxiang Dashi，人名），利根頓發，暗合心印。無相大師讚歎說：『我的道就在你身上了。』大抵來說，超凡的證悟，是遠離念頭的寂靜照耀，泯滅一切差別。當他凝神閉目時，如同土木一般樸實；等到妙用生髮時，默默地利益眾生，就像行雲降雨一樣，淳樸的百姓都受到他的教化。看到他的容貌就遷善，聽到他的言語就改正錯誤。至於盪滌一切執著，昭示洗凈塵埃遮蔽，上中下等根性的人，都隨各自的緣分而得以進入佛道。這豈是淺薄的見識所能窺測的呢？貞元十年十一月十二日，神會在成都的凈眾寺（Jingzhong Si，寺名）跏趺坐逝世，享年七十五歲，僧臘三十六年。過了十二年後的二月二十二日，僧人和俗人將他的座位遷到寺廟的北邊，四眾弟子都非常孺慕，山林也為之變色。南康王韋皋（Wei Gao，人名）為他立碑撰寫碑文，並親自書寫，表達他的敬意。弟子那提（Nati，人名）繼承了他的事業。
唐朝的道齊（Daoqi，人名）： 是錢塘趙氏的兒子，少年時就非常聰明敏捷，在學校里讀書，老學究們都認為他很有才能。有一天，他站在路旁，看見僧人乞食，口中誦讀《凈名經》（Jingming Jing，佛經名）。
【English Translation】 English version: He resided at Xiaogan Temple (Xiaogan Si, temple name), wandering through the market during the day, eating and drinking with a group of young men, even gathering to slaughter dogs and pigs, robbing money and goods, gambling and fighting, doing everything. Returning to his residence at night, he would close the door and remain in complete silence, rarely making a sound. Occasionally, an elder would rebuke him, saying, 'Even if you do not respect yourself, do you not consider the Dharma?' Guangling (Guangling, a name) would laugh and say, 'How can sparrows know the aspirations of a swan?' Not long after, the door of his room remained unopened long past noon. Someone peeked through the crack and saw him sitting on the bed as if in meditation, yet a divine light emanated from between his eyebrows, brightly illuminating the four walls. Greatly astonished, they rushed to inform the nearby monks and laypeople, who crowded under the corridor together to push open the door to check on him, only to find that he had already passed away. Moreover, in his lifetime, he had no reputation but suddenly gained one. The so-called Master Guangling, was merely because of what people saw later, and placed their respect on him.
Tang Dynasty's Shenhui (Shenhui, personal name): Originally from the Western Regions, later his grandfather moved to China, adopting the surname Shi, and registered in Fengxiang. Shenhui was naturally intelligent and had outstanding comprehension, but the world did not understand him. At the age of thirty, he went to Shu to visit Master Wuxiang (Wuxiang Dashi, personal name), where his keen insight was immediately awakened, and he secretly matched the mind-seal. Master Wuxiang praised him, saying, 'My path is in you.' Generally speaking, transcendent enlightenment is the silent illumination that is far from thoughts, obliterating all differences. When he concentrated and closed his eyes, he was as simple as earth and wood; when wonderful functions arose, he silently benefited sentient beings, like moving clouds and falling rain, the simple people were all taught by him. Seeing his appearance, they would move towards goodness; hearing his words, they would correct their mistakes. As for cleansing all attachments, revealing and washing away the dust and obscurations, people of superior, middle, and inferior natures, all according to their respective affinities, could enter the Buddhist path. How could this be fathomed by shallow views and limited knowledge? On the twelfth day of the eleventh month of the Zhenyuan tenth year, Shenhui passed away in seated meditation at Jingzhong Temple (Jingzhong Si, temple name) in Chengdu, at the age of seventy-five, with thirty-six years as a monk. Twelve years later, on the twenty-second day of the second month, monks and laypeople moved his seat to the north side of the temple, and the fourfold assembly was very fond of him, and the mountains and forests changed color for him. King Wei Gao of Nankang (Wei Gao, personal name) erected a stele for him, wrote the inscription, and personally wrote it, expressing his respect. His disciple Nati (Nati, personal name) succeeded his work.
Tang Dynasty's Daoqi (Daoqi, personal name): Was the son of the Zhao family of Qiantang. He was very intelligent and quick-witted as a young man, studying in the school, and the old scholars thought he was very talented. One day, he stood by the road and saw a monk begging for food, reciting the Jingming Sutra (Jingming Jing, sutra name).
。聞而喜之曰。此語豈世俗所能道哉。即延其僧歸為設食。問所居何寺。曰定水。齊因請父母從之出家。年十七進具。習毗尼法。復究華嚴經義于靈隱寺學禪定。修杜多。行。于天竺寺嘗趺坐石窟中。忽鉅蟒出其旁。為吞噬狀。則燕嘿自如。與虎豹麋鹿雜處。尤馴擾。山椒乏水。以杖卓地泉觱沸。貞元二十一年。眾請講華嚴經時方凍洹。或得異華于冰雪中。狀若芙蓉。熠爚發光采。觀者嘆美。久之終於山寺。
唐代病
天臺陳氏子。七歲喪父。哀毀過禮。服除白母。求出家。母意難之。即斷一指示所志。遂趨國清寺落髮登具。以其每欲以己代眾生病苦也。故名。久之遊方抵凌郊。時河陽方苦旱。病適至因按經法。繪八龍王立道場以禱。果大霔千里沾足。先是其地夏則風雹暴作。苗稼偃㧞。雉堞皆頹弛。識者以為毒龍使然。病為持密語禳之。自爾無患。民立祠肖貌祀焉。大曆元年。登太行入霍山。結茅深𨗉以遁。或有盜其所蓄者。欲遽去。而二虎據路口。會病從他處歸。盜扣頭陳悔。病慰喻之斥虎使去。盜顧乞留服役左右終其身。中山廟尤靈異。昔神堯初起義師。嘗沮陰雨。迷道於此。而神陰助有功跡。及即位詔鐫石像列祀典。病至是念其以殺食晉絳間。於是造庭對像語。使從己受佛戒。像忽頷首若許者。
【現代漢語翻譯】 現代漢語譯本 聽到這些話，齊和尚非常高興，說：『這樣的話語，世俗之人怎麼能說得出來呢？』於是就請那位僧人到自己家，為他準備齋飯。齊和尚問他住在哪個寺廟，僧人回答說是定水寺。齊和尚因此請求父母允許自己跟隨那位僧人出家。十七歲時，齊和尚受了具足戒，學習毗尼法（戒律）。之後又到靈隱寺研究《華嚴經》的義理，學習禪定，修習頭陀行（苦行）。他曾在天竺寺的石窟中跏趺而坐，忽然一條大蟒出現在他旁邊，做出要吞噬他的樣子，但他卻安然不動。他與虎豹麋鹿等動物雜處，那些動物都非常馴服。山頂缺少水源，他用手杖敲擊地面，泉水就噴涌而出。貞元二十一年，眾人請他講解《華嚴經》，當時正值寒冬，有人在冰雪中發現了奇異的花朵，形狀像芙蓉，閃耀著光彩，觀看的人都讚歎不已。很久以後，齊和尚在山寺中圓寂。
唐代病和尚
天臺縣陳家的兒子，七歲時父親去世，他因為悲傷過度而損害了身體。守孝期滿后，他稟告母親，請求出家。母親不同意，他就斷了一根手指來表明自己的決心。於是他前往國清寺剃度出家，受了具足戒。因為他總是希望代替眾生承受病苦，所以取名為『病』。後來他四處遊方，到達凌郊。當時河陽縣正遭受旱災，病和尚來到后，依照經法，繪製了八龍王像，設立道場祈雨。結果天降大雨，千里之地都得到了滋潤。在此之前，那個地方夏天經常颳風下雹，莊稼被摧毀，城墻也倒塌了。有見識的人認為這是毒龍作怪。病和尚持誦密語來禳除災禍，從此以後就沒有再發生過災害。百姓們為他建立祠堂，塑造他的像來祭祀他。大曆元年，病和尚登上太行山，進入霍山，在深山中結茅隱居。有人偷了他的財物，想要趕快離開，卻有兩隻老虎堵住了路口。正好病和尚從其他地方回來，小偷叩頭認罪。病和尚安慰了他，斥退了老虎。小偷請求留在病和尚身邊服侍他，直到去世。中山廟非常靈驗。過去，唐堯皇帝剛開始起兵時，曾經遇到陰雨天氣，在此地迷路。因為神靈暗中幫助，才建立了功業。等到他即位后，下詔將神靈的石像雕刻出來，列入祭祀典禮。病和尚來到這裡，想到神靈經常殺生來供奉，於是就在庭院中對著神像說，讓神靈跟隨自己受佛戒。神像忽然點頭，好像答應了一樣。
【English Translation】 English version Hearing this, the monk Qi was very happy and said, 'How could worldly people utter such words?' So he invited the monk to his home and prepared a vegetarian meal for him. Monk Qi asked which temple he resided in, and the monk replied that it was Ding Shui Temple. Therefore, Monk Qi requested his parents to allow him to become a monk following that monk. At the age of seventeen, Monk Qi received the full precepts, studied the Vinaya (discipline). Later, he went to Lingyin Temple to study the meaning of the Avatamsaka Sutra, learned meditation, and practiced asceticism. He once sat in the lotus position in a stone cave at Tianzhu Temple. Suddenly, a large python appeared beside him, appearing as if it would devour him, but he remained calm and undisturbed. He lived among tigers, leopards, deer, and other animals, and those animals were very tame. The mountaintop lacked water, so he struck the ground with his staff, and a spring gushed forth. In the twenty-first year of the Zhenyuan era, the people asked him to lecture on the Avatamsaka Sutra. At that time, it was the dead of winter, and someone found strange flowers in the ice and snow, shaped like lotuses, shining brightly. Those who saw them marveled at them. After a long time, Monk Qi passed away in the mountain temple.
Monk 'Sickness' of the Tang Dynasty
The son of the Chen family in Tiantai County lost his father at the age of seven. He grieved excessively, harming his body. After the mourning period, he told his mother that he wanted to become a monk. His mother disagreed, so he cut off one of his fingers to show his determination. Thus, he went to Guoqing Temple to be tonsured and receive the full precepts. Because he always wanted to bear the sickness and suffering of sentient beings, he was named 'Sickness'. Later, he traveled around and arrived at Lingjiao. At that time, Heyang County was suffering from a drought. When Monk 'Sickness' arrived, he followed the sutra methods, drew images of the Eight Dragon Kings, and set up an altar to pray for rain. As a result, there was heavy rain, and the land for thousands of miles was nourished. Before this, that place often had wind and hail in the summer, destroying crops and causing the city walls to collapse. Knowledgeable people believed that this was caused by poisonous dragons. Monk 'Sickness' recited secret mantras to ward off the disasters, and since then, there have been no more disasters. The people built a shrine for him and sculpted his image to worship him. In the first year of the Dali era, Monk 'Sickness' ascended Mount Taihang and entered Mount Huo, building a thatched hut in the deep mountains to live in seclusion. Someone stole his belongings and wanted to leave quickly, but two tigers blocked the road. Just as Monk 'Sickness' returned from another place, the thief kowtowed and confessed his sins. Monk 'Sickness' comforted him and drove the tigers away. The thief begged to stay by Monk 'Sickness''s side to serve him until his death. The Zhongshan Temple was very efficacious. In the past, when Emperor Tang Yao first started his uprising, he encountered rainy weather and got lost in this place. Because the gods secretly helped him, he established his achievements. After he ascended the throne, he ordered the stone statues of the gods to be carved and included in the sacrificial ceremonies. When Monk 'Sickness' came here, he thought that the gods often killed living beings for offerings, so he said to the statues in the courtyard, asking the gods to follow him and receive the Buddhist precepts. The statues suddenly nodded, as if agreeing.
旁顧神婦像略不動。病則毀撤之曰。何物頑礦能為眾生害。如此。百姓以告太守。太守怒系之。嘉泉寺門戶扃鐍嚴甚。旬浹啟視病則兀爾禪寂自若。眾聞而坌至。或擊磬以出其定。太守遣邀之弗聽。使再往。約曰。如必弗來者。則斷其頭來。病謾斬一指付使者。太守感動竟躬詣以謝。仍徙病大梵寺且營浮圖。以葬指節。由爾檀信嚮慕而施幣山積。有忌者賂貧女。以鴆酒進曰。妾夫善釀。今茲其釀誠加美。幸和尚小酌。以種福田。經云佛不違眾生愿。惟和尚慈悲病。曰汝非佛耶。貧女喜盡以情告。病笑釂曰。吾所坐地當裂。徐視之。果裂。其毒氣之酷可想見。今俗以酒供養始此。歲饑必募糧設會。以飽餓者凡八設會。而燕趙賴之。貞元十四年七月八日。別眾跏趺。如入禪定。弟子疑其不滅。列香華供養如常時。閱一歲膚肉覺堅縮。而後加之漆布以圖永久。武宗時舁匿廢陶灶中。風雨莫之庇。尋出異草盤結覆頂上。宣宗復教。作亭徙置之。嘉泉指節歷百齡不壞。筋肉爪甲愈益光潤如黃金色。
唐沙門。史亡其名。隱居興元褒城之中梁山言行直率。不為世俗規矩所制。飲酒啖肉自若。其儕輩舉非之。然以齒臘之。長。獲紀綱寺職。而議論設施。咸當人亦因以畏服焉共尊為上座。少年後生。間有效其所為者。上座聞而駭
【現代漢語翻譯】 現代漢語譯本： 旁邊的神像，病和尚看都不看。如果生病了，就把它毀壞拆除，說：『什麼頑劣的礦石，竟然能危害眾生！』 如此這般。百姓把情況告訴了太守，太守大怒，把他關押起來。嘉泉寺的門鎖得非常嚴實。十天後打開一看，病和尚卻在那裡安然禪定，像什麼都沒發生一樣。人們聽說了，紛紛趕來，有人敲擊磬來讓他出定。太守派人去請他，他不聽；太守又派人去，威脅說：『如果一定不來，就砍下你的頭來！』 病和尚笑著砍下一根手指，交給使者。太守深受感動，最終親自去謝罪。於是把病和尚遷到大梵寺，並建造浮屠（fú tú，寶塔）來安葬他的指節。從此，信徒們紛紛前來供奉，捐獻的錢幣堆積如山。有人嫉妒他，賄賂了一個貧窮的女子，讓她用毒酒進獻，說：『我丈夫擅長釀酒，這次釀的酒特別好，希望和尚能稍微喝一點，以種福田。』 《經》上說，佛不違背眾生的願望，希望和尚慈悲。病和尚說：『難道你不是佛嗎？』 貧女高興極了，把實情都說了出來。病和尚笑著喝光了毒酒，說：『我所坐的地方應當裂開。』 仔細一看，果然裂開了。那毒氣的厲害程度可以想像。現在用酒供養的風俗，就是從這裡開始的。每當遇到饑荒，病和尚必定募捐糧食，設定齋會，讓飢餓的人吃飽，一共設定了八次齋會，燕地和趙地的人都依賴他。貞元十四年七月八日，病和尚向眾人告別，結跏趺坐，像進入禪定一樣。弟子們懷疑他沒有圓寂，像平時一樣陳列香花供養。過了一年，他的面板肌肉變得堅硬收縮，然後給他塗上漆布，以便永久儲存。武宗時期，人們把他抬到廢棄的陶窯中藏起來，風雨都不能遮蔽。不久，人們發現有奇異的草盤結覆蓋在他的頭頂上。宣宗恢復佛教后，建造亭子把他安置在那裡。嘉泉寺的指節經歷了百年而不壞，筋肉爪甲更加光潤，像黃金的顏色。
唐朝的沙門（shā mén，出家修道的人），史書沒有記載他的名字。他隱居在興元褒城的中梁山，言行直率，不受世俗規矩的約束，飲酒吃肉，一如往常。他的同伴們都指責他，但是因為他年齡大、出家時間長，所以獲得了紀綱寺的職務。他的議論和措施，都符合人們的心意，人們也因此畏懼和服從他，共同尊稱他為上座（shàng zuò，寺院中資歷最深的僧人）。有些少年後生，偶爾效仿他的行為，上座聽說了，非常驚訝。
【English Translation】 English version: The monk 'Bing' (病, meaning 'sick' or 'ill') barely glanced at the statues of the goddesses beside him. If they fell ill, he would destroy and demolish them, saying, 'What stubborn ore can harm sentient beings!' And so it went. The people told the prefect, who was furious and imprisoned him. The doors of Jiaquan Temple were locked very tightly. Ten days later, when they opened them, Bing was calmly meditating, as if nothing had happened. When people heard about it, they flocked to him, and some struck the chime to bring him out of his samadhi. The prefect sent people to invite him, but he refused; the prefect sent them again, threatening, 'If you absolutely refuse to come, we will cut off your head!' Bing smiled and cut off a finger, giving it to the messenger. The prefect was deeply moved and eventually went to apologize in person. Then they moved Bing to Dafan Temple and built a stupa (fú tú, pagoda) to bury his finger joint. From then on, believers came to make offerings, and the coins they donated piled up like mountains. Someone who was jealous bribed a poor woman to offer poisoned wine, saying, 'My husband is good at brewing wine, and this batch is especially good. I hope the monk will drink a little to plant the field of merit.' The sutra says that the Buddha does not go against the wishes of sentient beings, and I hope the monk will be compassionate. Bing said, 'Are you not a Buddha?' The poor woman was overjoyed and told the truth. Bing smiled and drank the poisoned wine, saying, 'The ground where I sit should split open.' Upon closer inspection, it did indeed split open. The severity of the poison can be imagined. The custom of offering wine began from this point. Whenever there was a famine, Bing would definitely raise grain and set up feasts to feed the hungry, setting up a total of eight feasts, and the people of Yan and Zhao relied on him. On the eighth day of the seventh month of the fourteenth year of the Zhenyuan era, Bing bid farewell to the crowd, sat in the lotus position, as if entering samadhi. The disciples suspected that he had not passed away, and arranged incense and flowers as usual. After a year, his skin and flesh became hard and shrunken, and then they coated him with lacquer cloth to preserve him permanently. During the reign of Emperor Wuzong, people carried him to hide in an abandoned pottery kiln, where he was not sheltered from the wind and rain. Soon, people discovered strange grass coiling and covering his head. After Emperor Xuanzong restored Buddhism, he built a pavilion to place him there. The finger joint at Jiaquan Temple remained intact for a hundred years, and the muscles, flesh, nails, and claws became even more radiant, like the color of gold.
A Tang Dynasty shramana (shā mén, a monk who has left home to cultivate the Way), whose name was not recorded in history. He lived in seclusion in Zhongliang Mountain in Baocheng, Xingyuan, and his words and actions were straightforward, not constrained by worldly rules. He drank wine and ate meat as usual. His companions criticized him, but because of his age and the length of time he had been a monk, he was given the position of disciplinarian in the temple. His discussions and measures were in accordance with the people's wishes, and people therefore feared and obeyed him, and collectively respected him as the 'Upper Seat' (shàng zuò, the most senior monk in the temple). Some young people occasionally imitated his behavior, and the Upper Seat was very surprised when he heard about it.
曰。未得凈心地。何敢爾。吾弟當以折伏之。一日戒庖者。剩治餅餤邀眾游冢墓間。獨地坐掇枯骼腐胔。鋪餅餤裹食之。如鮮美雋永物。眾環視噦嘔不能已。上座顧謂眾曰。汝等能食此否。能食此則庶幾可以食肉也。及柳公仲郢。鎮興元時躬詣禮敬。年八九十乃卒。
唐文爽
蚤隸太原崇福寺出家。精神卓朗。未嘗睡瞑。后棲丘隴間。行頭陀。勤苦備至。時霖雨浹旬。蛇或避水潦相聚。蟠爽掌上。人有召齋者。見之驚懼卻走。蛇亦蜿蜒引去。其人乃前致請。爽辭以過中。莫肯赴。其人因留待明日。且有狼張口向爽。欲噬咋狀。爽謂之曰。汝饑耶。吾此穢囊愿施於汝。以成堅固之身。汝受吾施。同證菩提。遂偃臥于地。狼遽弭耳去。卒之日遍空中作鐘磬聲。幡幢之影。蔽日。異香充寒。然皆不知所自云。
唐本凈
每見之閩中。參歷禪匠。有證入。后庵居於長溪縣之霍童山。分衛外。惟事燕嘿。山尤靈異。蓋華嚴所謂。天冠菩薩說法地也。且毒窟之龍。神變無恒。庵處其側。時呼召應聲至虎虣。樵蘇絕跡。凈偶遇虎撫其首而戒飭之。自爾始安。嘗有九偉人求宿。鐙下娓娓談論。及晨興遽告別。留不可。稍送出門。則忽化鶴飛騰而去。后不知凈所終。
唐清觀
字明中。臨海屈氏子
【現代漢語翻譯】 現代漢語譯本： 他說：『我尚未獲得清凈的心地，怎敢這樣做呢？』我的弟弟應當用折服的方法來教化他。一天，他告誡廚師，多做些餅餤，邀請大家到墳墓間遊玩。他獨自坐在地上，撿起枯骨腐肉，用餅餤包裹著吃，好像是新鮮美味的食物。眾人圍觀，噁心嘔吐不止。上座回頭對大家說：『你們能吃這些嗎？能吃這些，或許就可以吃肉了。』等到柳公仲郢鎮守興元時，親自前往禮敬他。八九十歲才去世。
唐文爽（Tang Wenshuang）
早年隸屬於太原崇福寺出家。精神卓越開朗，從未閤眼睡覺。後來居住在丘陵間，修持頭陀行，勤苦到了極點。當時連日下雨，蛇爲了躲避水澇而聚集在一起，盤繞在文爽的手掌上。有人請他齋飯，看見這種情景，驚恐地退走了。蛇也蜿蜒著離開了。那人於是上前懇請。文爽以過了中午為由推辭，不肯應邀。那人於是留下來等待第二天。並且有狼張開嘴對著文爽，想要咬噬的樣子。文爽對狼說：『你餓了嗎？我這污穢的身體願意施捨給你，以成就你堅固的身體。你接受我的施捨，一同證得菩提。』於是躺倒在地上。狼立刻垂下耳朵離開了。去世的那天，遍滿空中響起鐘磬的聲音，幡幢的影子遮蔽了太陽，奇異的香味充滿空間。然而大家都不知道這些是從哪裡來的。
唐本凈（Tang Benjing）
經常在閩中見到他，參訪過許多禪師，有所證悟。後來在長溪縣的霍童山庵居。對外托缽乞食，只是默默地修行。這座山尤其靈異，大概就是《華嚴經》所說的天冠菩薩說法的地方。而且毒窟里的龍，神通變化沒有定數。庵就建在它的旁邊。有時呼喚老虎，應聲就到。樵夫和砍柴的人都絕跡了。本凈偶然遇到老虎，撫摸它的頭，告誡它。從此才安定下來。曾經有九個偉人來求住宿，在燈下娓娓而談。等到早晨起來，急忙告別，挽留不住。稍微送出門外，就忽然化作鶴飛騰而去。後來不知道本凈的最終去向。
唐清觀（Tang Qingguan）
字明中，臨海屈氏之子。
【English Translation】 English version: He said, 'I have not yet attained a pure mind, how dare I do such a thing?' My younger brother should subdue him. One day, he instructed the cook to prepare more bingdan (a type of flatbread), inviting everyone to wander among the tombs. He sat alone on the ground, picking up withered bones and rotten flesh, wrapping them in bingdan and eating them as if they were fresh and delicious delicacies. The crowd watched, vomiting incessantly. The senior monk turned to the crowd and said, 'Can you eat these? If you can eat these, perhaps you can eat meat.' When Liu Gong Zhongying was stationed in Xingyuan, he personally went to pay his respects. He died at the age of eighty or ninety.
Tang Wenshuang
Early in his life, he belonged to Chongfu Temple in Taiyuan and became a monk. He was spiritually outstanding and never slept. Later, he lived in the hills, practicing dhuta (ascetic practices), enduring extreme hardship. At that time, it rained continuously for weeks, and snakes gathered together to avoid the floods, coiling around Wenshuang's palm. Someone invited him for a vegetarian meal, but upon seeing this scene, they retreated in fear. The snakes also wriggled away. The person then came forward to plead. Wenshuang declined, saying it was past noon and refused to accept the invitation. The person then stayed to wait for the next day. And there was a wolf opening its mouth towards Wenshuang, wanting to bite him. Wenshuang said to the wolf, 'Are you hungry? I am willing to give you this filthy body to help you achieve a firm body. You accept my offering and together we will attain bodhi (enlightenment).' Then he lay down on the ground. The wolf immediately lowered its ears and left. On the day of his death, the sound of bells and chimes filled the air, and the shadows of banners and streamers covered the sun, and a strange fragrance filled the space. However, no one knew where these came from.
Tang Benjing
He was often seen in Minzhong, visiting many Zen masters and gaining some insight. Later, he lived in a hermitage on Mount Huotong in Changxi County. He begged for food outside and only engaged in silent practice. This mountain is particularly miraculous, probably the place where Tianguan Bodhisattva (Crown-Crowned Bodhisattva) preached the Dharma, as described in the Avatamsaka Sutra (Flower Garland Sutra). Moreover, the dragon in the poisonous cave has unpredictable supernatural powers. The hermitage was built next to it. Sometimes, when he called for tigers, they would appear in response. Woodcutters and firewood gatherers disappeared. Benjing accidentally encountered a tiger, stroked its head, and warned it. From then on, it became peaceful. Once, nine great men came to seek lodging, talking eloquently under the lamp. When they got up in the morning, they hurriedly said goodbye, and could not be persuaded to stay. After being sent out the door a little, they suddenly transformed into cranes and flew away. Later, no one knew where Benjing ended up.
Tang Qingguan
His courtesy name was Mingzhong, son of the Qu family of Linhai.
。生則手足有網縵相。逮成童。頗神俊。志篤出家。父母莫之沮。乃事國清寺元璋律師以究研經律。年十八獲登具戒。天臺三觀之旨。儒林百氏之書。詩章字畫。概臻其妙。邦伯輶軒每向風造謁焉。檀幣即回入常住。其徒請畜以備不虞。曰吾恨未能捨頭目髓腦耳。大中初。教法再興。觀朝京師謁集賢學士柳公權書寺額。得大鐘藏經以歸。七年江南薦饑。殍踣相望。僧眾悉就食他往。觀獨禪坐靜室中。謂其徒曰。汝如不死。候秋熟時。當擊磬起我。其徒不敢違。至秋擊磬。定果起。嘗赴鄉里齋。夜雨漲溪。波湍迅涌。難度而遠約二十里所。主人以為觀必不至。而頃刻在坐。略無沾濡泥淖狀。非得神足。惡能爾。聲譽四播。瞻禮日益至。避喧于翠屏山之蘭若焉。久之眾請為州僧正。復陽狂以逃。太守杜雄以其行。聞于朝。詔賜紫伽梨。觀網滋不樂。后以無疾終。
唐永安
蜀之眉州洪雅人。形貌短小寢陋。而氣量宏肆。見者未易測識。世。謂無漏師。以其所證悟然也。或以其未嘗登溷廁故云爾。大中八年。白敏中。帥成都安造謁。館之聖安寺。敏中使僧五六輩。晝夜守之。留十日。雖飲食與人同。而果絕無二行事。於是近遠驚異。年八十餘。郡判官盧求猶每稱之。為童子。則其所養和粹可想見。
唐元
【現代漢語翻譯】 現代漢語譯本：他出生時手腳有蹼。長大后，相貌頗為英俊，立志出家，父母沒有阻止。於是跟隨國清寺的元璋律師研究經律。十八歲時受了具足戒。對於天臺宗的三觀要旨、儒家的諸子百家之書，以及詩歌書法繪畫，都達到了精妙的境界。地方長官經常前來拜訪他。信徒捐獻的財物，他都轉交給寺院常住。他的弟子請求他儲存一些以備不時之需，他說：『我只恨不能捨棄頭目髓腦罷了。』大中初年，佛教教法再次興盛。他前往京城拜謁集賢學士柳公權，請求為寺院題寫匾額，並帶回了大鐘和藏經。大中七年，江南一帶發生嚴重的饑荒，餓死的人到處都是。寺院的僧人都到別處去尋找食物，只有他獨自在靜室中禪坐。他對他的弟子說：『如果你們沒有餓死，等到秋收的時候，就敲磬叫醒我。』他的弟子不敢違背。到了秋收時，弟子敲磬，他果然醒了。他曾經應邀去鄉里參加齋會，夜裡下大雨，溪水暴漲，水流湍急，難以渡過，而且路途遙遠大約二十里。主人認為他一定不會來了，但他頃刻間就到了座位上，身上一點也沒有被雨水打濕或沾染泥濘的樣子。如果不是得到了神足通，怎麼能這樣呢？他的聲譽廣泛傳播，前來瞻仰禮拜的人日益增多。他爲了避開喧囂，就隱居到翠屏山的蘭若。過了很久，大家請他擔任州僧正，他又裝瘋賣傻逃避。太守杜雄將他的事蹟上報朝廷，皇帝下詔賜給他紫色的袈裟。但他更加不快樂。後來無疾而終。 唐永安（人名，時代） 蜀地的眉州洪雅人，身材矮小丑陋，但氣度宏大豪放。見到他的人不容易瞭解他。世人稱他為無漏師，是因為他所證悟的境界。也有人因為他從未上過廁所而這樣稱呼他。大中八年，白敏中（人名，官職）擔任成都的最高長官，前去拜訪他，將他安置在聖安寺。白敏中派了五六個僧人日夜守護著他，住了十天。雖然飲食與常人一樣，但他確實沒有大小便的行為。於是遠近的人都感到驚異。八十多歲時，郡判官盧求還經常稱讚他。當他還是童子的時候，他的修養和純粹就可以想像了。 唐元（時代）
【English Translation】 English version: He was born with webbed hands and feet. As he grew into adulthood, he possessed a handsome appearance and was determined to leave home, which his parents did not prevent. Thus, he followed the lawyer Yuanzhang of Guoqing Temple to study the scriptures and precepts. At the age of eighteen, he received the complete precepts. He mastered the essence of the Tiantai school's Threefold Contemplation, the books of the Confucian scholars, and excelled in poetry, calligraphy, and painting. Local officials frequently came to visit him. He would return the donations from believers to the monastery. His disciples asked him to save some for emergencies, but he said, 'I only regret not being able to give up my head, eyes, marrow, and brain.' In the early years of the Dazhong era, Buddhist teachings flourished again. He went to the capital to visit the scholar Liu Gongquan of the Jixian Academy, requesting him to inscribe the temple's plaque, and brought back a large bell and scriptures. In the seventh year of Dazhong, a severe famine occurred in the Jiangnan area, with people starving everywhere. The monks of the monastery went elsewhere to find food, but he alone sat in meditation in a quiet room. He said to his disciples, 'If you do not starve to death, when the autumn harvest comes, ring the chime to wake me up.' His disciples dared not disobey. When autumn came, the disciples rang the chime, and he indeed woke up. He once went to a village to attend a vegetarian feast. At night, it rained heavily, and the stream swelled, with rapid currents, making it difficult to cross, and the journey was about twenty miles. The host thought he would not come, but he was there in an instant, without any signs of being wet or muddy. If he had not attained divine feet, how could he have done this? His reputation spread widely, and more and more people came to pay homage. To avoid the noise, he secluded himself in the Lanruo (monastery) of Cuiping Mountain. After a long time, everyone asked him to serve as the state's Sangha Chief, but he feigned madness to escape. The prefect Du Xiong reported his deeds to the court, and the emperor issued an edict to grant him a purple kasaya (robe). But he became even more unhappy. Later, he died without illness. Tang Yong'an (person's name, era) He was a native of Hongya in Meizhou, Shu (ancient name of Sichuan), with a short and ugly appearance, but a grand and unrestrained demeanor. Those who saw him could not easily understand him. People called him the 'No-Leakage Master' because of the realm he had attained. Some also called him that because he never used the toilet. In the eighth year of Dazhong, Bai Minzhong (person's name, official title), the highest official in Chengdu, visited him and housed him in the Sheng'an Temple. Bai Minzhong sent five or six monks to guard him day and night, and he stayed for ten days. Although his diet was the same as ordinary people, he indeed did not have bowel movements or urination. Therefore, people near and far were amazed. When he was over eighty years old, the county judge Lu Qiu still often praised him. When he was a child, his cultivation and purity were imaginable. Tang Yuan (era)
表
高麗人。天寶中。西遊中國。且將往天竺巡禮聖蹟。遇心王菩薩語以支提山即天冠菩薩所住處。於是頂戴華嚴經八十卷。南造閩越而居是山。異日是山猛獸毒蟲鬼魅充斥。非人所居地。嘗有僧宿且見其身乃在山麓十數里外蓋神明擲置之也。屬會昌廢教。表以花櫚木。函其經。而藏之石室。大中初。保福慧評禪師知之。乃率諸信士。迎出于甘露都尉院。其紙墨如新云。
唐頭陀
家本下俚。日打磨以受傭顧。然陀。性姿淳善。嗜佛學。其行已有悲𢪛慈予意。居家時。父使牧驢。夜轉磨飢渴且困。陀輒解縱給水草而身代之轉。父大感悟。為別營業。陀亦自爾剃落。既登具。所操履益篤。服糞掃重可數斤。臥具三十年。未嘗易。居鎮州之龍興寺民無老幼貴賤。皆知所尊敬。
唐祝融峰禪者
為人落魄。不事儀矩。至於舉唱宗乘。則簡當嚴潔。聞者知歸。嘗飲水遇毒。即嘔吐。所著皆腐裂。而體中略無所惱。每行坐輒有蛇虎侍衛。逮終既阇維。得一骨如琵琶。槽乃益熾火重煅。方煅時色與火不異。火盡則白甚於雪。豈非經中。所謂全身份豎固設利羅乎。
後唐全宰
錢唐沈氏子。幼依徑山法濟大師剃落。既受具。即行頭陀。以禪觀期證悟。及遊方卒得指于石。霜諸公之室。后
【現代漢語翻譯】 現代漢語譯本
表（高麗人）：
高麗人。天寶年間，西遊中國，打算前往天竺（India）巡禮聖蹟。遇到心王菩薩，菩薩告訴他支提山（Mount Zhiiti）是天冠菩薩（Tianguan Bodhisattva）所居住的地方。於是他頭頂著《華嚴經》八十卷，南下到閩越（Fujian and Zhejiang provinces）並居住在這座山中。後來，這座山中充滿了猛獸、毒蟲和鬼魅，不是人可以居住的地方。曾經有僧人在此住宿，發現自己的身體竟然在山麓十幾里之外，這是神明把他擲到那裡的。會昌年間，朝廷廢除佛教，表用花櫚木製作木匣，將經書藏在石室中。大中年間，保福慧評禪師（Chan Master Huiping of Baofu Temple）得知此事，於是率領眾多信士，在甘露都尉院迎出經書，經書的紙墨如同新的一樣。
唐頭陀：
家原本是下等貧民，靠打磨為生以接受僱傭。然而，這位頭陀（ascetic monk）天性淳樸善良，喜愛佛學。他的行為已經有了悲憫和慈愛的意味。在家時，他的父親讓他牧驢，驢夜裡拉磨飢渴且睏乏，頭陀就解開韁繩讓驢飲水吃草，自己代替驢拉磨。他的父親深受感動，為他另謀生計。頭陀也從此剃度出家。既然已經受了具足戒，他的操行更加篤實。他穿的糞掃衣（rag robes）重達好幾斤，臥具三十年沒有更換。居住在鎮州（Zhenzhou）的龍興寺（Longxing Temple），當地百姓無論老幼貴賤，都知道尊敬他。
唐祝融峰禪者：
為人不拘小節，不拘泥於儀式規矩。至於講授宗門心法，則簡明扼要，嚴肅整潔，聽聞者都知道歸宿。曾經飲水遇到毒物，隨即嘔吐，所穿的衣服都腐爛破裂，而身體中卻略微沒有不適。每次行走或坐禪，常有蛇虎侍衛。去世後進行火化，得到一塊骨頭像琵琶的槽。於是更加猛烈地用火重新煅燒，煅燒時骨頭的顏色與火焰沒有區別，火焰熄滅后則比雪還要白。這難道不是經中所說的，所謂的全身舍利（sarira）嗎？
後唐全宰：
是錢塘（Qiantang）沈氏的兒子。年幼時依止徑山（Jingshan）法濟大師（Master Faji）剃度出家。既然已經受了具足戒，就實行頭陀行，以禪觀來期望證悟。等到遊方參學，最終在石霜（Shishuang）諸公的門下得到指點。後來 English version
Biao (A Korean):
A Korean. During the Tianbao era, he traveled west to China, intending to visit the sacred sites in Tianzhu (India). He encountered the Heart King Bodhisattva, who told him that Mount Zhiiti was where the Tianguan Bodhisattva resided. Thereupon, he carried the eighty-fascicle Avatamsaka Sutra on his head, went south to Minyue (Fujian and Zhejiang provinces), and lived on that mountain. Later, the mountain was filled with fierce beasts, poisonous insects, and ghosts, making it uninhabitable for humans. Once, a monk stayed overnight and found himself more than ten miles away at the foot of the mountain, as if he had been thrown there by the gods. During the Huichang era, when the court abolished Buddhism, Biao used rosewood to make a box and hid the sutra in a stone chamber. In the early years of the Dazhong era, Chan Master Huiping of Baofu Temple learned of this and led many believers to retrieve the sutra from the Ganlu Military Commissioner's office. The paper and ink were as good as new.
Tang Ascetic Monk:
His family was originally of humble origin, earning a living by grinding for hire. However, this ascetic monk was naturally pure and kind, and fond of Buddhist studies. His actions already had the meaning of compassion and loving-kindness. When he was at home, his father made him herd donkeys. At night, the donkey was hungry, thirsty, and tired from turning the millstone, so the ascetic would untie the rope and let the donkey drink water and eat grass, taking its place to turn the millstone himself. His father was deeply moved and found other work for him. The ascetic also shaved his head and left home to become a monk. Since he had received the full precepts, his conduct became even more steadfast. The rag robes he wore weighed several pounds, and he never changed his bedding for thirty years. Living in Longxing Temple in Zhenzhou, all the people, young and old, noble and humble, knew to respect him.
Tang Chan Practitioner of Mount Zhurong:
He was unconventional and did not adhere to formalities. However, when expounding the essence of the Zen school, he was concise, rigorous, and orderly, and those who heard him knew where to return. Once, he drank water that was poisoned and immediately vomited, and the clothes he wore rotted and fell apart, but his body felt no discomfort. Whenever he walked or sat in meditation, he was often attended by snakes and tigers. After he passed away and was cremated, a bone resembling the sound box of a pipa was obtained. So they intensely re-fired it. When firing, the color of the bone was no different from the fire. When the fire was extinguished, it was whiter than snow. Is this not what the sutra refers to as the whole-body sarira?
Quan Zai of the Later Tang Dynasty:
He was the son of the Shen family of Qiantang. As a child, he relied on Master Faji of Jingshan to shave his head and leave home. Since he had received the full precepts, he practiced asceticism, hoping to attain enlightenment through Chan meditation. When he traveled around to study, he finally received guidance from the Shishuang masters. Later
【English Translation】 A Korean. During the Tianbao era, he traveled west to China, intending to visit the sacred sites in India (Tianzhu). He encountered the Heart King Bodhisattva (Xin Wang Pusa), who told him that Mount Zhiiti (Zhi ti shan) was where the Tianguan Bodhisattva (Tian Guan Pusa) resided. Thereupon, he carried the eighty-fascicle Avatamsaka Sutra (Hua Yan Jing) on his head, went south to Minyue (present-day Fujian and Zhejiang provinces), and lived on that mountain. Later, the mountain was filled with fierce beasts, poisonous insects, and ghosts, making it uninhabitable for humans. Once, a monk stayed overnight and found himself more than ten miles away at the foot of the mountain, as if he had been thrown there by the gods. During the Huichang era, when the court abolished Buddhism, Biao used rosewood (Hua Li Mu) to make a box and hid the sutra in a stone chamber. In the early years of the Dazhong era, Chan Master Huiping of Baofu Temple (Bao Fu Hui Ping Chan Shi) learned of this and led many believers to retrieve the sutra from the Ganlu Military Commissioner's office. The paper and ink were as good as new. His family was originally of humble origin, earning a living by grinding for hire. However, this ascetic monk (Tou Tuo) was naturally pure and kind, and fond of Buddhist studies. His actions already had the meaning of compassion and loving-kindness. When he was at home, his father made him herd donkeys. At night, the donkey was hungry, thirsty, and tired from turning the millstone, so the ascetic would untie the rope and let the donkey drink water and eat grass, taking its place to turn the millstone himself. His father was deeply moved and found other work for him. The ascetic also shaved his head and left home to become a monk. Since he had received the full precepts, his conduct became even more steadfast. The rag robes (Fen Sao Yi) he wore weighed several pounds, and he never changed his bedding for thirty years. Living in Longxing Temple (Long Xing Si) in Zhenzhou (Zhen Zhou), all the people, young and old, noble and humble, knew to respect him. He was unconventional and did not adhere to formalities. However, when expounding the essence of the Zen school, he was concise, rigorous, and orderly, and those who heard him knew where to return. Once, he drank water that was poisoned and immediately vomited, and the clothes he wore rotted and fell apart, but his body felt no discomfort. Whenever he walked or sat in meditation, he was often attended by snakes and tigers. After he passed away and was cremated, a bone resembling the sound box of a pipa was obtained. So they intensely re-fired it. When firing, the color of the bone was no different from the fire. When the fire was extinguished, it was whiter than snow. Is this not what the sutra refers to as the whole-body sarira (She Li)? He was the son of the Shen family of Qiantang (Qian Tang). As a child, he relied on Master Faji of Jingshan (Jing Shan Fa Ji Da Shi) to shave his head and leave home. Since he had received the full precepts, he practiced asceticism, hoping to attain enlightenment through Chan meditation. When he traveled around to study, he finally received guidance from the Shishuang (Shi Shuang) masters. Later
入天臺居暗巖閱二十年。操履益篤。而聞望寢著。木精石魅。皆為執役。天成五年。歸老於徑山而終焉。
漢狂僧者
始見於洛陽告成縣遍村落。乞石礦灰力荷負。入大小二留山中。日夜不置。曰將以造宮闕也人謂其風狂。無所問。約至數千石。手封閉嚴甚。忽隱去不可軌跡。乾祐初。上即位。未幾而崩。遺詔以大留山為睿陵。有司計用磚。瓦數百萬。用礦灰無算。磚瓦則就陶之可得。若礦灰則莫知所出。執事者方以為慮。而里胥以告。於是發而給之僅足。
漢潭州亡名僧
口誦法華經。未嘗他語。文昭王馬氏尤加禮異。召入天䇿府湘西院供養。然其出言著行。每詭誕驚世。故共住者竊笑之。乾祐中。召知殿凈人。急舁佛像。置兩廂。且其舉止匆遽殊甚。聞者以為發狂。已而忽不見。徐求之乃正坐殿座上。以逝是又可以有思惟心。窺其造詣耶。
宋王羅漢者
明州乾符寺僧也。性怛率。飲啖無所擇。尤嗜彘肉。言語類癡憃。而先知如神。人從乞所。有物略不靳。嘗暴衣盜褰之。羅漢佯睡。聽持去。開寶元年。六月坐終。逮三日顏色愈明潤。因漆布之。既而聞兩頰間鳴咤聲。眾疑其潰爛故有聲如此。或夜夢曰。漆布甚好。然我極昏悶奈何。明日數人言之皆同。於是召工盡起前漆布
【現代漢語翻譯】 現代漢語譯本 入天臺山，在幽暗的巖洞中住了二十年，操守品行更加堅定，名聲也逐漸顯揚。木頭的精靈、石頭的妖怪，都為他 служить。天成五年（公元930年），回到徑山養老，在那裡去世。
漢朝的狂僧
最初出現在洛陽告成縣的各個村落，乞討石礦灰，用力揹負，進入大小二留山中，日夜不停，說將要用這些來建造宮殿。人們認為他瘋瘋癲癲，也不問他。大約積攢了幾千石礦灰，他親手嚴密地封閉起來，忽然隱去，不知去向。乾祐初年（公元948年），皇帝即位，沒多久就駕崩了，遺詔將大留山作為睿陵。有關部門計算需要磚瓦數百萬，礦灰無數。磚瓦可以就地燒製得到，但礦灰卻不知道從哪裡來。負責此事的人正為此發愁，而當地的里胥報告了這件事。於是開封取用，勉強夠用。
漢朝潭州無名僧
口中誦讀《法華經》，從不講其他話。文昭王馬殷對他特別尊敬，召他到天策府湘西院供養。然而他的言行舉止，常常怪誕驚世，所以和他住在一起的人暗地裡嘲笑他。乾祐年間（公元948-950年），他召集負責宮殿的凈人，讓他們趕緊抬佛像，安置在兩旁。而且他的舉止匆忙急促，非常奇怪。聽到的人認為他發瘋了。不久之後，忽然不見了。慢慢尋找，才發現他端坐在殿座上，已經去世了。這又可以用有思惟的心，來窺探他的造詣嗎？
宋朝的王羅漢
是明州乾符寺的僧人。性格粗率，吃喝不加選擇，尤其喜歡豬肉。言語像個傻子，但預知能力卻像神一樣。人們向他乞求東西，他從不吝嗇。曾經有人偷走他晾曬的衣服，羅漢假裝睡覺，聽任那人拿走。開寶元年（公元968年）六月坐化圓寂。過了三天，臉色更加明潤。於是用漆布包裹他。不久之後，聽到兩頰間發出鳴叫的聲音。眾人懷疑是屍體潰爛所以有這樣的聲音。有人晚上夢見他說：『漆布很好，但我非常昏悶，怎麼辦？』第二天，幾個人都說了同樣的夢。於是召集工匠，全部揭開之前的漆布。
【English Translation】 English version He entered Mount Tiantai and lived in a dark cave for twenty years. His conduct became even more steadfast, and his reputation gradually grew. Wood spirits and stone demons all served him. In the fifth year of Tiancheng (930 AD), he returned to Jing Mountain to spend his remaining years and passed away there.
The Mad Monk of the Han Dynasty
He first appeared in the villages of Gaocheng County, Luoyang, begging for stone mine ash and carrying it with great effort. He entered the Greater and Lesser Liuliu Mountains, working day and night, saying that he would use it to build palaces. People thought he was crazy and did not ask him anything. After accumulating about several thousand 'shi' (a unit of dry measure) of mine ash, he personally sealed it tightly and suddenly disappeared without a trace. In the early years of Qianyou (948 AD), the emperor ascended the throne and died not long after, leaving a will to use the Greater Liuliu Mountain as his Rui Mausoleum. The relevant departments calculated that millions of bricks and tiles and countless amounts of mine ash would be needed. Bricks and tiles could be obtained by firing them locally, but the source of the mine ash was unknown. The person in charge was worried about this when the local 'lixu' (village head) reported the matter. So they opened the sealed ash and used it, which was just enough.
The Nameless Monk of Tanzhou in the Han Dynasty
He recited the 'Lotus Sutra' and never spoke of anything else. King Wenzhao, Ma Yin, especially respected him and summoned him to the Xiangxi Courtyard of the Tiance Mansion for support. However, his words and actions were often strange and shocking to the world, so those who lived with him secretly laughed at him. During the Qianyou period (948-950 AD), he summoned the 'jingren' (cleaners) in charge of the palace and urgently ordered them to carry the Buddha statues and place them on both sides. Moreover, his behavior was hurried and very strange. Those who heard it thought he was crazy. Soon after, he suddenly disappeared. After searching slowly, they found him sitting upright on the throne of the hall, having passed away. Can this be used to contemplate his attainments with a thoughtful mind?
The Arhat Wang of the Song Dynasty
He was a monk of Qianfu Temple in Mingzhou. He was of a rough nature, indiscriminate in his eating and drinking, and especially fond of pork. His speech was like that of a fool, but his ability to foresee the future was like a god. People asked him for things, and he was never stingy. Once, someone stole his drying clothes. The Arhat pretended to be asleep, allowing the person to take them away. In the first year of Kaibao (968 AD), in June, he passed away in a seated position. After three days, his complexion became even brighter and more radiant. So they wrapped him in lacquered cloth. Soon after, they heard a chirping sound from between his cheeks. The crowd suspected that the sound was due to the decay of the corpse. Someone dreamed at night that he said: 'The lacquered cloth is very good, but I am very drowsy, what should I do?' The next day, several people said the same dream. So they summoned the craftsmen and completely removed the previous lacquered cloth.
。而肉色紅白可愛。舍利圓瑩墮地無數。寺收以供養。至今。漢南國王錢氏私署號為密修神化尊者。
宋宗合
閩越人。介立寡慾。識者敬信之。少隸潭之延壽院諫議大夫賈玭判郡事。嘗謁見。以為有道舉。主文殊院。一日上堂。別眾趣裝。度彭蠡至黃州驛立逝。近遠聚觀。有驲使出資費。營喪。又造塔于其處。今號真身院則開寶二年也。
宋道因
居澠池之大安寺。其為人。沖虛多變。而不可測。每自謂曰。以儉德持己。以詭道應世。儉則省事。詭則無是非。畜一黑犬。與臥起。日炊麋鐵缽中。共犬食。一旦因死。犬亦死。寺以兩肉身。漆布而存。至今洛下尤崇信之。香華日擁龕像。
宋師蘊
金華人。少與國師韶公游。性滑稽好嘲弄。輕薄者。多狎侮之。殊不為賢士大夫所賞識。獨國師親厚如常。每謂人曰。吾與蘊處。雖最久然終莫窺其涯涘可怪也。開寶六年七月。無疾而逝。如入禪定。尸二七日支體不萎仆。阇維獲舍利。舌根明潤特異。眾疑之。益以薪炭更煅煉。愈堅好。蓋蘊平生密行力也。
蘊嘗使僧為懺悔文。自言誦經持祝。動至數百藏。始猶未之信。自今觀之第弗誣。蘊居天臺山之般若寺其疇昔。且愿投身宴坐峰石樑下。則其志之剛果可見矣。后結小塔。葬
【現代漢語翻譯】 現代漢語譯本：而且肉的顏色紅白相間，非常可愛。舍利圓潤光潔，墜落在地上不計其數。寺廟將這些舍利收集起來供養。直到今天，漢南的國王錢氏私下授予他『密修神化尊者』的稱號。
宋宗合（Song Zonghe）
是閩越人。為人正直，清心寡慾。認識他的人都敬重信任他。年輕時隸屬於潭州的延壽院，當時諫議大夫賈玭（Jia Pin）在那裡主管郡里的事務。宗合曾經去拜見賈玭，賈玭認為他是有道之人，推薦他主持文殊院。有一天，宗合在講堂上，讓大家準備行裝，渡過彭蠡湖，到達黃州驛站時站立而逝。遠近的人都聚集觀看。有一位驛站的官員出資辦理喪事，又在他的逝世之處建造了一座塔。現在被稱為真身院，那是開寶二年（公元969年）的事情。
宋道因（Song Daoyin）
居住在澠池的大安寺。他的為人，虛懷若谷，變化莫測。常常自己說：『用節儉的品德來約束自己，用權變的手段來應付世事。節儉就能減少麻煩，權變就能避免是非。』他養了一條黑狗，與他一同起臥。每天用鐵缽煮粥，與狗一同食用。有一天，道因去世了，狗也死了。寺廟將他們的肉身用漆布包裹起來儲存，直到今天，洛陽一帶的人們仍然非常崇信他。每天都有香火供奉他的龕像。
宋師蘊（Song Shiyun）
是金華人。年輕時與國師韶公（Shaogong）交往。性格滑稽，喜歡嘲弄人。輕浮的人，大多輕視侮辱他。很不被賢士大夫所賞識。只有國師對他親厚如常。常常對人說：『我與師蘊相處，雖然時間最久，但始終無法窺探到他的深淺，真是奇怪啊。』開寶六年七月，無疾而逝，如同進入禪定一般。屍體過了十四天，肢體沒有腐爛。火化后得到了舍利，舌根明亮潤澤，非常奇異。眾人懷疑他，又用柴火更加猛烈地煅燒，舌根卻更加堅硬完好。這大概是師蘊平生秘密修行的力量啊。
師蘊曾經讓僧人為他寫懺悔文，自己說誦經持咒，動輒數百藏。起初人們還不相信，現在看來，大概不是虛假的。師蘊居住在天臺山的般若寺，他過去就曾經發愿投身到宴坐峰的石樑下。由此可見他志向的剛強果決。後來他建造了一座小塔，將自己安葬在那裡。
【English Translation】 English version: Moreover, the flesh was red and white, and very lovely. Countless round and lustrous sariras (relics) fell to the ground. The temple collected them for offering. To this day, King Qian of H Southern Han privately bestowed upon him the title 'Venerable Secretly Cultivating Spiritual Transformation'.
Song Zonghe
Was a native of Minyue. He was upright, with few desires. Those who knew him respected and trusted him. In his youth, he was attached to Yanshou Monastery in Tanzhou, where the remonstrating official Jia Pin was in charge of the prefecture's affairs. Zonghe once visited Jia Pin, who considered him a man of the Dao (path, principle) and recommended him to preside over Wenshu Monastery. One day, in the lecture hall, Zonghe told everyone to prepare their luggage, crossed Lake Pengli, and died standing at the Huangzhou post station. People from far and near gathered to watch. A post station official contributed funds to manage the funeral and built a pagoda at the place of his death. It is now called True Body Monastery, which was in the second year of Kaibao (969 AD).
Song Daoyin
Resided at Da'an Monastery in Mianchi. His character was empty and adaptable, and unpredictable. He often said to himself, 'I use frugality to restrain myself and cunning to deal with the world. Frugality reduces trouble, and cunning avoids right and wrong.' He kept a black dog, with whom he slept and rose. Every day, he cooked porridge in an iron bowl and ate it with the dog. One day, when Daoyin died, the dog also died. The monastery preserved their flesh bodies with lacquered cloth, and to this day, people in Luoyang still deeply believe in him. Incense and flowers are offered daily to his enshrined image.
Song Shiyun
Was a native of Jinhua. In his youth, he associated with National Teacher Shaogong. His nature was humorous and fond of mockery. Many frivolous people despised and insulted him. He was not appreciated by virtuous scholars and officials. Only the National Teacher treated him with the same kindness as always. He often said to people, 'Although I have been with Shiyun for the longest time, I have never been able to fathom his depths. It is truly strange.' In the seventh month of the sixth year of Kaibao, he died without illness, as if entering dhyana (meditative state). His body did not decay for fourteen days. After cremation, sariras (relics) were obtained, and his tongue root was bright and lustrous, which was very unusual. The crowd suspected it and burned it more fiercely with firewood, but the tongue root became even harder and more intact. This was probably the power of Shiyun's secret practice in his lifetime.
Shiyun once had a monk write a repentance text for him, saying that he recited scriptures and held dharanis (mantras), often numbering in the hundreds of pitakas (collection of Buddhist texts). At first, people did not believe it, but now it seems that it was probably not false. Shiyun resided at Prajna Monastery on Mount Tiantai, and he had previously vowed to throw himself under the stone beam of Yanzuo Peak. From this, it can be seen that his will was firm and resolute. Later, he built a small pagoda and buried himself there.
舌其中。而修善者知所勸。或謂蘊未嘗以姓氏齒臘語人。至是而佔其貌。可八十餘。
宋礦師
福州海壇縣。戍卒之子。出家居楞伽院。八歲即嗜野菜。凡經鋤𣃁。皆以為殺傷物命。每見庖治毛鱗則投沙灰其中。使不可食。及剃落。頂有香氣。如爇沉檀。謂人曰。開元寺塔。我于隋朝所造者。其說往事。殊有徴驗可信。時號聖僧侍御史皇甫政為郡留後。請就府供養。以一素錘子。雜百肉錘子。以進。礦獨取素者余盡揮去。政驚歎。年十三卒。蓋亦其自所記云。
贊曰。
菩薩進修 出生入死 歷三僧祇 必悟乃已 悟也何如 物難議擬 金剛後心 發慧之始 如睡夢覺 如蓮華開 十方世界 諸佛如來 放光現瑞 贊言善哉 轉大法輪 接機承統 天雨四花 地搖六種 釋梵悅隨 魔外驚悚
新修科分六學僧傳卷第二十八 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第二十九
浙東沙門 曇噩 述
定學
神化科
晉竺僧朗
京兆人。少遊方。往來關中。以講演自任。嘗與同輩赴請。至中途忽曰。君等衣物留寺中今被竊矣。急歸逐之可免也。眾如其言果免
【現代漢語翻譯】 現代漢語譯本： 舌頭在其中。而修行善事的人知道該勸勉什麼。有人說蘊（蘊：佛教術語，指構成個體存在的基本要素，包括色、受、想、行、識五蘊）從未以姓氏、年齡來與人交談，直到這時才占卜他的相貌，大約八十多歲。 宋礦師 福州海壇縣人，戍卒的兒子。出家住在楞伽院（楞伽院：寺廟名）。八歲時就喜歡吃野菜。凡是經過鋤頭翻動的地方，都認為會殺傷生物的性命。每次見到廚房烹飪魚類等動物，就將沙土灰塵投進去，使之不能食用。等到剃度后，頭頂有香氣，如同焚燒沉香檀香。告訴別人說：『開元寺塔（開元寺塔：佛塔名），是我在隋朝建造的。』他所說的往事，很有徵驗可以相信。當時號稱聖僧的侍御史皇甫政（皇甫政：人名）作為郡留後，請他到府里供養。用一個素的錘子，混在一百個肉錘子中，拿給他。礦師只拿了素的，其餘的都揮開了。皇甫政驚歎不已。十三歲去世。大概也是他自己所預記的。 贊曰： 菩薩精進修行，出生入死，經歷三大阿僧祇劫（阿僧祇劫：佛教時間單位，極長的時間），必定覺悟才能停止。 覺悟是怎樣的呢？難以用事物來比擬。金剛後心（金剛後心：比喻堅固的道心），是發起智慧的開始。 如同從睡夢中醒來，如同蓮花開放，十方世界，諸佛如來。 放出光明，顯現祥瑞，讚歎說『善哉』。 轉動大法輪（大法輪：佛法），接引眾生，繼承佛法。 天上降下四種花，大地搖動六種震動，釋提桓因（釋提桓因：佛教護法神）和梵天（梵天：印度教和佛教中的神祇）喜悅跟隨，邪魔外道驚恐。 新修科分六學僧傳卷第二十八 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳 新修科分六學僧傳卷第二十九 浙東沙門 曇噩 述 定學 神化科 晉 竺僧朗（竺僧朗：人名） 京兆人。年輕時遊歷四方，往來於關中一帶，以講經說法為己任。曾經與同伴應邀前往某地，走到半路忽然說：『你們的衣物留在寺廟中，現在被偷了。趕快回去追趕，可以避免損失。』眾人按照他說的去做，果然避免了損失。
【English Translation】 English version: His tongue was among them. And those who cultivate goodness know what to encourage. Some say that Yun (Skandha: Buddhist term, referring to the basic elements that constitute individual existence, including the five skandhas of form, feeling, perception, mental formations, and consciousness) never spoke to people based on their surname, age, or seniority. It was only at this point that his appearance was divined, at over eighty years old. Song Kuangshi (Song Kuangshi: A name) He was from Haitan County, Fuzhou, the son of a garrison soldier. He left home to live in Lengqia Monastery (Lengqia Monastery: Monastery name). At the age of eight, he was fond of eating wild vegetables. Wherever a hoe had turned the soil, he considered it to be killing living beings. Whenever he saw the kitchen preparing fish and other animals, he would throw sand and ashes into them, making them inedible. After he was tonsured, there was a fragrance on the top of his head, like burning agarwood and sandalwood. He told people, 'The Kaiyuan Temple Pagoda (Kaiyuan Temple Pagoda: Pagoda name) was built by me in the Sui Dynasty.' What he said about the past was very verifiable and believable. At that time, the Supervising Censor Huangfu Zheng (Huangfu Zheng: A name), known as the Holy Monk, was serving as the acting governor of the prefecture. He invited him to the government office for support. He was presented with a plain mallet mixed among a hundred meat mallets. Kuangshi only took the plain one and waved away all the others. Huangfu Zheng was amazed. He died at the age of thirteen. It was probably also what he had predicted himself. Eulogy: Bodhisattvas diligently cultivate, are born and die, and experience three great asamkhya kalpas (Asamkhya kalpa: Buddhist unit of time, an extremely long time), and must awaken to stop. What is awakening like? It is difficult to compare with things. The Vajra Mind (Vajra Mind: A metaphor for a firm resolve in the Dharma) is the beginning of developing wisdom. Like waking up from a dream, like a lotus flower blooming, in the ten directions of the world, all Buddhas and Tathagatas. Emit light and manifest auspicious signs, praising 'Excellent!' Turn the Great Dharma Wheel (Great Dharma Wheel: The Buddha's teachings), guide sentient beings, and inherit the Dharma. The heavens rain down four kinds of flowers, and the earth shakes with six kinds of tremors. Shakra (Shakra: Buddhist protector deity) and Brahma (Brahma: Deity in Hinduism and Buddhism) are delighted to follow, while demons and heretics are terrified. Newly Revised Classified Biographies of Eminent Monks, Volume 28 卍 New Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Revised Classified Biographies of Eminent Monks Newly Revised Classified Biographies of Eminent Monks, Volume 29 Compiled by Shramana Tan'e of Eastern Zhejiang Study of Samadhi Section on Spiritual Transformation Jin Dynasty, Zhu Senglang (Zhu Senglang: A name) He was from Jingzhao. In his youth, he traveled around, going back and forth in the Guanzhong area, taking it as his responsibility to lecture on the scriptures. Once, he and his companions were invited to a certain place. Halfway there, he suddenly said, 'Your clothes are left in the temple and are now being stolen. Hurry back to chase after them, and you can avoid the loss.' The people did as he said, and indeed avoided the loss.
。居太山與隱士張忠游。忠卒徙太山西北之金輿谷崑崙山。學者造焉。符堅每致䞋施。其後汰僧。獨以朗道行著稱不入𢯱括之例。山素多虎害。自此亦屏絕云。客至多寡。貴賤皆前知之。輒使弟子豫治具。壽八十五歿。
時有支僧敦者。善經論。通大乘。著人物始義論行世。
晉犍陀勒者
西域人也。久游洛陽。人未知其異也。城東南有盤鴟山。勒指山下地。謂人曰。此古寺基也。發之果得磚瓦故器物。於是共建寺。以勒主之。寺去洛陽百許里。勒且入郭赴諸施家飯。暮乞油一缽。還寺供佛。率以為常。其行奔馬莫能及。嘗令人捉衣裓。但覺有風過耳聲。須臾至寺。后不知所終。
晉訶羅竭者
樊陽人。美儀止。襟情高潔。出家暗能誦經二百萬言。行頭陀山林間。冬冱坐石磴上。夜不臥。太康元年。至洛陽。時疫者相枕籍。竭祝之則病以起死以生。不可勝數。元康元年。西止婁至山。石室中。室去水遠。人慾為鑿沼引澗以便汲。竭曰。何至相勞。即以左足碾室西石壁。沒趾。即㧞足水隨出。香洌而美。飲之。止飢渴除病疾。八年卒。阇維之。全身趺坐之散。乃移之石室供養。咸和初。有竺定安世者。來自西域聞而異焉。躬造石室。見其遺體。儼然如平生。時死已三十年矣。
晉
【現代漢語翻譯】 現代漢語譯本：他住在泰山，與隱士張忠交往。張忠去世后，他遷居到泰山西北的金輿谷崑崙山。學者們紛紛前往拜訪。符堅經常送去財物佈施。後來進行僧侶篩選，唯獨朗因其德行顯著而聞名，不在淘汰之列。泰山向來多有虎患，自此也銷聲匿跡了。有客人來訪，無論人數多少，身份貴賤，他都能預先知曉，總是讓弟子提前準備用具。享年八十五歲去世。
當時有位名叫支僧敦的人，精通經論，通曉大乘佛法，著有《人物始義論》流傳於世。
晉代的犍陀勒（Gandhara，古印度地區名）
是西域人。在洛陽居住很久，人們不知道他的奇異之處。城東南有盤鴟山，犍陀勒指著山下的土地，對人說：『這裡是古寺的遺址。』挖掘後果然得到磚瓦和舊器物。於是大家共同建造寺廟，由犍陀勒主持。寺廟距離洛陽一百多里。犍陀勒有時進城到各施主家吃飯，晚上乞討一缽油，回到寺廟供佛，這成了慣例。他的行走速度，奔跑的馬都趕不上。曾經讓人抓住他的衣角，只覺得有風從耳邊吹過，一會兒就到了寺廟。後來不知道他最終去了哪裡。
晉代的訶羅竭（Haragaja）
是樊陽人。容貌俊美，胸懷高潔。出家后暗中能背誦二百萬字的經文。他常在山林間修行頭陀行。冬天寒冷時，就坐在石頭臺階上，夜晚也不睡覺。太康元年（公元280年），他來到洛陽。當時瘟疫流行，病人互相枕著死去，訶羅竭為他們祈禱，病人就起死回生，數不勝數。元康元年（公元291年），他向西來到婁至山，住在石室中。石室離水源很遠，人們想鑿水池引山澗來方便取水。訶羅竭說：『何必如此勞煩大家。』就用左腳踩石室西邊的石壁，腳趾陷入石中，隨即拔出腳，水就隨著流出，香甜清冽，飲用它可以止飢渴，消除疾病。八年後去世。火化后，全身保持著跏趺坐的姿勢沒有散開，於是將遺體移到石室中供養。咸和初年，有位名叫竺定安世的人，來自西域，聽說了這件事感到非常驚異，親自來到石室，看到他的遺體，就像活著時一樣。當時他已經去世三十年了。
【English Translation】 English version: He lived in Mount Tai and associated with the hermit Zhang Zhong. After Zhang Zhong's death, he moved to the Kunlun Mountains in the Jinyu Valley, northwest of Mount Tai. Scholars flocked to visit him. Fu Jian often sent him financial support. Later, during the selection of monks, only Lang was renowned for his virtuous conduct and was not subject to the elimination. Mount Tai had always been plagued by tigers, but from then on, they disappeared. When guests arrived, regardless of their number or status, he would know in advance and always instruct his disciples to prepare accordingly. He died at the age of eighty-five.
At that time, there was a monk named Zhi Sengdun, who was well-versed in scriptures and treatises, and understood Mahayana Buddhism. He wrote 'Treatise on the Origins of Human Nature,' which circulated in the world.
Jian陀勒 (Gandhara, name of an ancient Indian region) of the Jin Dynasty
was a person from the Western Regions. He lived in Luoyang for a long time, and people did not know his extraordinary qualities. There was Panchi Mountain in the southeast of the city. Jian陀勒 pointed to the land at the foot of the mountain and said to the people, 'This is the site of an ancient temple.' Upon excavation, bricks, tiles, and old artifacts were indeed found. So everyone jointly built a temple, with Jian陀勒 in charge. The temple was more than a hundred li away from Luoyang. Jian陀勒 would sometimes go into the city to eat at the homes of various benefactors, and in the evening, he would beg for a bowl of oil to return to the temple to offer to the Buddha, which became a regular practice. His walking speed was faster than a running horse. Once, someone grabbed the hem of his robe, but only felt a gust of wind passing by their ear, and in an instant, he was at the temple. Later, no one knew where he eventually went.
He羅竭 (Haragaja) of the Jin Dynasty
was a person from Fanyang. He had a handsome appearance and a noble character. After becoming a monk, he could secretly recite two million words of scriptures. He often practiced asceticism in the mountains and forests. In the cold winter, he would sit on stone steps and not sleep at night. In the first year of the Taikang era (280 AD), he came to Luoyang. At that time, there was a widespread epidemic, and the sick were dying, piled upon each other. He羅竭 prayed for them, and the sick were revived, and the dead came back to life, an uncountable number. In the first year of the Yuankang era (291 AD), he went west to Louzhi Mountain and lived in a stone chamber. The stone chamber was far from water, and people wanted to dig a pond to draw water from the mountain stream for easy access. He羅竭 said, 'Why bother everyone so much?' He then stepped on the stone wall west of the stone chamber with his left foot, his toe sinking into the stone, and immediately pulled his foot out, and water flowed out, fragrant, sweet, and clear. Drinking it could quench thirst, relieve hunger, and eliminate diseases. He died eight years later. After cremation, his whole body remained in a lotus position without scattering, so his remains were moved to the stone chamber for veneration. In the early years of the Xianhe era, a person named Zhu Ding'an Shi came from the Western Regions and was very surprised to hear about this. He personally visited the stone chamber and saw his remains, which were just like when he was alive. At that time, he had been dead for thirty years.
佛圖澄者
天竺人也。永嘉四年。來游洛自云百有餘歲。常服氣自養。能積日不食。善誦神祝役使鬼神。腹旁有孔。以絮塞之。夜讀書則㧞絮出光。照室。齋則臨水從孔中。引腸胃洗濯。乃還納之。每聽塔鈴以言吉兇。皆奇驗。洛中𡨥亂。潛草野以觀變。石勒屯兵葛陂專行殺戮。沙門多遇害。澄謁勒將郭黑略。黑略館之。略后從勒征伐。輒預克勝負。勒疑問曰。孤不覺公有出人之謀。每知行軍吉兇。何也。黑略曰。將軍天挺神武。幽靈所助。近得沙門一人。有異能解言。將軍。略有區夏已當爲師。前後所白皆其言也。勒召澄試其術。澄取缽盛水燒香祝之。俄有蓮花生缽中。光色曜日。勒由此敬信。自勒葛陂還河北過枋頭歒夜斫營。澄先謂黑略曰。須臾賊至。可令公知。既而以有備免。勒嘗冠冑衣甲執刀夜坐。遣人問。澄曰。夜來將軍何所在。澄謂使者曰。平居無𡨥。何故夜嚴。一日勒以事忿。欲盡害諸道士。並苦澄。澄匿。黑略舍。語弟子曰。茍將軍使人見。問則紿以不知。夜果使。人至。求之不得。還白勒勒驚曰。吾過矣。吾過矣。惡念適起則澄棄我去如此。通夕不能寐。思欲見之。且澄上謁勒曰。夜何之。對曰。公怒。故避之耳。今改矣。敢爾來。勒笑曰。道人無乃謬。
襄國水源。在城塹西北五里
【現代漢語翻譯】 現代漢語譯本：佛圖澄，是天竺人。永嘉四年，他來到洛陽遊歷，自稱已經一百多歲。他經常通過服氣來滋養自己，能夠連續多日不進食。他擅長誦唸神咒，役使鬼神。他的腹部旁邊有一個孔，用棉絮塞住。晚上讀書時，就拔出棉絮，孔中發出光芒，照亮整個房間。齋戒的時候，就到水邊，從孔中拉出腸胃進行清洗，然後又放回去。他經常通過聽塔上的鈴聲來預言吉兇，都非常靈驗。洛陽發生動亂時，他隱藏在鄉野觀察時局變化。石勒在葛陂駐紮軍隊，專事殺戮，很多沙門（Śrāmaṇa，出家修道者）因此遇害。佛圖澄去拜見石勒的將領郭黑略，郭黑略款待了他。郭黑略之後跟隨石勒征戰，佛圖澄總能預先知道勝負。石勒疑問說：『我沒覺得先生有什麼過人的計謀，卻每次都能知道行軍的吉兇，這是為什麼呢？』郭黑略說：『將軍天生神武，有神靈相助。我最近得到一位沙門，有奇異的能力，能預言將軍的事情。我所知道的，都是他告訴我的。』石勒召見佛圖澄，想試試他的法術。佛圖澄拿來一個缽，盛滿水，燒香祝禱。一會兒，缽中生出蓮花，光芒耀眼。石勒因此對他敬信。石勒從葛陂返回河北，路過枋頭時，敵人夜裡偷襲營地。佛圖澄事先對郭黑略說：『一會兒賊兵就會到來，可以告訴您的長官。』因為有了準備，所以避免了災禍。石勒曾經頭戴盔甲，身穿戰袍，手持刀，在夜裡坐著，派人去問佛圖澄。佛圖澄說：『夜裡將軍在哪裡？』佛圖澄對使者說：『平時沒有緊急情況，為什麼夜裡要戒備？』有一天，石勒因為某件事發怒，想要殺光所有的道士，並且為難佛圖澄。佛圖澄藏匿在郭黑略的家中，告訴弟子說：『如果將軍派人來見我，問起我的下落，就騙他說不知道。』晚上果然有人來，尋找佛圖澄，沒有找到。回去稟告石勒，石勒驚訝地說：『我錯了，我錯了。惡念剛一生起，佛圖澄就離我而去，竟然是這樣。』整個晚上都無法入睡，想著要見他。之後佛圖澄上門拜見石勒，說：『夜裡您去了哪裡？』回答說：『您發怒了，所以我躲避了。現在您已經改變了，我才敢來。』石勒笑著說：『道人你大概是誤會了吧。』 襄國的水源，在城墻西北五里處。
【English Translation】 English version: Fotucheng (Buddha-figure-achiever), was a man from Tianzhu (India). In the fourth year of the Yongjia era, he came to Luoyang to travel, claiming to be over a hundred years old. He often nourished himself by practicing Qi (vital energy), and could go without food for many days. He was skilled at reciting divine mantras and employing ghosts and spirits. He had a hole next to his abdomen, which he plugged with cotton wool. When reading at night, he would pull out the cotton wool, and light would emanate from the hole, illuminating the entire room. During fasting, he would go to the water's edge and pull out his intestines from the hole to wash them, then put them back in. He often predicted good and bad fortune by listening to the bells on the pagoda, and his predictions were always accurate. When turmoil broke out in Luoyang, he hid in the countryside to observe the situation. Shi Le (a ruler during the Sixteen Kingdoms period) stationed troops at Gebei, engaging in slaughter, and many Śrāmaṇas (monastics) were killed as a result. Fotucheng went to see Guo Helue (a general under Shi Le), who treated him hospitably. Later, Guo Helue followed Shi Le in battles, and Fotucheng always knew the outcome in advance. Shi Le asked in doubt: 'I don't feel that you have any extraordinary strategies, yet you always know the good and bad fortune of the military campaigns. Why is that?' Guo Helue said: 'General, you are naturally divine and martial, aided by spirits. I recently obtained a Śrāmaṇa who has extraordinary abilities and can predict the general's affairs. Everything I know, I learned from him.' Shi Le summoned Fotucheng, wanting to test his magic. Fotucheng took a bowl, filled it with water, and burned incense while chanting. Soon, a lotus flower grew in the bowl, its light dazzling. Shi Le therefore respected and believed in him. When Shi Le returned to Hebei from Gebei, passing through Fangtou, the enemy attacked the camp at night. Fotucheng told Guo Helue in advance: 'The bandits will arrive in a moment, you can tell your commander.' Because they were prepared, they avoided disaster. Shi Le once sat at night wearing armor and holding a knife, and sent someone to ask Fotucheng. Fotucheng said: 'Where is the general at night?' Fotucheng said to the messenger: 'There is no emergency, why is there a night watch?' One day, Shi Le became angry over something and wanted to kill all the Daoists, and also make things difficult for Fotucheng. Fotucheng hid in Guo Helue's house and told his disciples: 'If the general sends someone to see me and asks about my whereabouts, lie and say you don't know.' That night, someone came to look for Fotucheng, but could not find him. He returned to report to Shi Le, who was surprised and said: 'I was wrong, I was wrong. As soon as an evil thought arose, Fotucheng left me, it was like this.' He could not sleep all night, thinking of seeing him. Later, Fotucheng went to visit Shi Le and said: 'Where did you go at night?' He replied: 'You were angry, so I avoided you. Now that you have changed, I dare to come.' Shi Le laughed and said: 'You must have misunderstood, Daoist.' The source of the Xiangguo River is five miles northwest of the city wall.
。忽涸竭。勒問澄何以致水。對曰。當爲敕龍乃與弟子法省等。至水源上澄坐繩床。燒安息香。祝之。泫然微流有小龍長五六寸許。戲水中。俄水大至。隍塹皆滿。
鮮卑段末波攻勒眾甚盛。勒懼問澄對曰。寺鈴聲云。明日食時當禽段末波。勒登城隍望之。末波軍不見其後。失色曰。末波如此可遽獲乎。更遣夔安問澄。對曰。已獲末波矣。時城北伏兵出。遇末波執之。澄因勸勒赦其罪。使還國。勒從之。卒獲其用。
劉曜遣弟岳攻勒。勒遣弟季龍拒之。岳敗退保石樑塢。季龍堅柵守之。澄時與弟子。自官寺。至中寺。忽嘆曰。劉岳可憫。弟子法祚問其故。澄曰。昨日亥時岳敗被執。已而果然。劉曜自攻洛陽勒將拒之。左右諫以為不可。勒以訪澄對曰。塔相輪鈴音云。秀支替戾岡㒒谷劬禿當。此羯語也。秀支軍也。替戾岡出也。仆谷劉曜胡位也。劬禿當捉也。此言軍出捉得曜也。於是徐光獨勸勒行。勒留子弘鎮襄國率步騎。赴洛石堪卒生擒曜水中。當是時。澄取麻油合燕脂。涂掌中。使童子潔齋。而後視之。童子驚曰。見軍馬甚眾。有一人長大白晰。以朱絑約其肘。澄曰此曜也。遽以告弘。勒稱趙天王。行皇帝事。敬澄彌篤。時石聦將叛。澄戒勒曰。今年蔥中有蟲。食必害人。可令百姓無食蔥也。俄石聦果
【現代漢語翻譯】 現代漢語譯本：忽然水流乾涸。石勒詢問佛圖澄是什麼原因導致水乾涸。佛圖澄回答說：『應當為龍下敕令。』於是和弟子法省等人，到水源上方，佛圖澄坐在繩床上，焚燒安息香，祝告。只見水面出現細微的水流，有一條小龍，大約五六寸長，在水中嬉戲。不久，水流大漲，護城河和壕溝都滿了。 鮮卑族的段末波攻打石勒的軍隊非常猛烈。石勒感到害怕，詢問佛圖澄。佛圖澄回答說：『寺廟的**云（原文如此，疑為神靈啟示）。明天吃飯的時候，應當擒獲段末波。』石勒登上城墻瞭望，段末波的軍隊突然消失不見。石勒驚慌失色地說：『段末波如此輕易就可以抓獲嗎？』再次派夔安詢問佛圖澄。佛圖澄回答說：『已經抓獲段末波了。』當時，城北的伏兵出動，抓住了段末波。佛圖澄於是勸說石勒赦免他的罪行，讓他回國。石勒聽從了他的建議，最終獲得了他的效力。 劉曜派遣弟弟劉岳攻打石勒。石勒派遣弟弟石季龍抵禦他。劉岳戰敗，退守石樑塢。石季龍堅守營寨。佛圖澄當時和弟子從官寺前往中寺，忽然嘆息說：『劉岳真可憐。』弟子法祚詢問他原因。佛圖澄說：『昨天亥時，劉岳戰敗被抓獲。』不久之後，果然如此。劉曜親自攻打洛陽，石勒的將領想要抵禦他。左右的人勸諫認為不可行。石勒就此事詢問佛圖澄，佛圖澄回答說：『塔上的相輪鈴發出聲音說：秀支替戾岡㒒谷劬禿當。』這是羯族語。『秀支』是軍隊，『替戾岡』是出兵，『仆谷』是劉曜的胡人官位，『劬禿當』是捉拿。這句話的意思是軍隊出動捉拿劉曜。於是徐光獨自勸說石勒出兵。石勒留下兒子石弘鎮守襄國，率領步兵和騎兵前往洛陽，石堪最終在水中生擒劉曜。當時，佛圖澄取來麻油，混合燕脂，塗在手掌中，讓童子齋戒乾淨，然後觀看。童子驚恐地說：『看見軍隊和馬匹非常眾多，有一個人身材高大，面板白皙，用紅色的絲帶束著他的手肘。』佛圖澄說：『這個人就是劉曜。』立即將此事告訴石弘。石勒稱趙天王，行使皇帝的權力，對佛圖澄更加敬重。當時，石聰將要叛亂，佛圖澄告誡石勒說：『今年蔥中有蟲，吃了必定會害人，可以命令百姓不要吃蔥。』不久之後，石聰果然
【English Translation】 English version: Suddenly, the water dried up completely. Shi Le asked Fotucheng what caused the water to dry up. Fotucheng replied, 'We should issue an edict to the dragon.' So he and his disciple Fa Sheng and others went to the source of the water. Fotucheng sat on a rope bed, burned benzoin incense, and prayed. A faint stream of water appeared, and a small dragon, about five or six inches long, was playing in the water. Soon, the water rose greatly, and the moats and ditches were filled. The Xianbei (ancient nomadic people) Duan Moba attacked Shi Le's army very fiercely. Shi Le was afraid and asked Fotucheng. Fotucheng replied, 'The temple's **yun (as in the original text, suspected to be divine revelation) says that tomorrow at mealtime, Duan Moba should be captured.' Shi Le ascended the city wall and looked out, but Duan Moba's army suddenly disappeared. Shi Le turned pale and said, 'Can Duan Moba be captured so easily?' He sent Kui An to ask Fotucheng again. Fotucheng replied, 'Duan Moba has already been captured.' At that time, the ambush soldiers from the north of the city came out and captured Duan Moba. Fotucheng then persuaded Shi Le to pardon his crime and let him return to his country. Shi Le followed his advice and eventually gained his service. Liu Yao (name of a person) sent his younger brother Liu Yue to attack Shi Le. Shi Le sent his younger brother Shi Jilong to resist him. Liu Yue was defeated and retreated to Shiliang Fort. Shi Jilong firmly defended the camp. Fotucheng was then traveling with his disciples from the official temple to the central temple when he suddenly sighed and said, 'Liu Yue is pitiful.' His disciple Fa Zuo asked him why. Fotucheng said, 'Yesterday at Hai hour (9-11 PM), Liu Yue was defeated and captured.' Soon after, it happened as he said. Liu Yao personally attacked Luoyang, and Shi Le's generals wanted to resist him. The people around him advised against it. Shi Le asked Fotucheng about this, and Fotucheng replied, 'The spire bells of the pagoda are saying: 'Xiuzhi ti li gang e gu qiu tu dang.' This is in the Jie language (an ancient language). 'Xiuzhi' means army, 'ti li gang' means to send troops, 'pugu' is Liu Yao's title as a barbarian official, and 'qiu tu dang' means to capture. This means that the army will go out and capture Liu Yao.' So Xu Guang alone advised Shi Le to send troops. Shi Le left his son Shi Hong to guard Xiangguo and led infantry and cavalry to Luoyang. Shi Kan finally captured Liu Yao alive in the water. At that time, Fotucheng took sesame oil, mixed it with rouge, and applied it to his palm. He then had a boy purify himself and look at it. The boy exclaimed in fear, 'I see many soldiers and horses, and there is a tall, fair-skinned man with a red ribbon tied around his elbow.' Fotucheng said, 'That is Liu Yao.' He immediately told Shi Hong about this. Shi Le called himself the Heavenly King of Zhao and exercised the power of an emperor, and he respected Fotucheng even more. At that time, Shi Cong was about to rebel, and Fotucheng warned Shi Le, 'This year there are worms in the onions, and eating them will surely harm people. You should order the people not to eat onions.' Soon after, Shi Cong indeed
走。勒自是每事必咨澄而後行。號大和尚。勒子斌暴卒。勒嘆曰。虢太子扁鵲能生之。大和尚寧無意乎。澄至以楊枝沾水。灑祝之。又以手引斌曰。起起。斌遂生。勒自是敕諸子寺中養之。每至四月八日。躬詣寺灌佛發願。建平四年。四月天靜無風。塔上一鈴獨鳴。澄曰。鈴聲云。國有大喪。不出今年矣。七月勒果薨。子弘襲位。俄而季龍廢之。自立。遷都於鄴。傾心事澄。衣澄以綾錦。乘以雕輦。朝會引之升殿。常侍以下悉助舉輿。太子諸公扶翼而上主者唱大和尚。坐者皆起。司空李農旦夕親問。太子諸公。五日一朝。民皆奉佛相競建塔寺。出家真偽相半多過僭。季龍下書。料簡之。著作郎王度奏曰。佛外國之神。非諸夏所應祠奉。漢傳其道。唯聽西域八建寺自奉其神。漢人未嘗出家。魏承漢制。亦循前軌。今可令逍人。不得諸寺致敬。專遵典祀。其百辟卿士下逮眾隸例皆禁之。有犯者與淫祠同罪。沙門者。令罷道朝士多同度奏季龍以澄故下書曰。朕出自邊戎。忝居諸夏。至於饗祀應從本俗佛是戎神應所兼奉其夷趙百姓有樂事佛者。持聽之。澄嘗遣弟子法常北至襄國。常弟法佐自襄國來。相遇于梁臺城下。對車夜談。及澄佐歸。澄笑曰。乃與法常對車說汝師耶。先民有言。不曰。敬乎幽而不改。不曰慎乎獨而不怠。
幽獨者敬慎之本。汝不識乎。佐愕然愧謝。於是國人相戒莫起噁心。大和尚知汝矣。澄所在。無敢向之唾涕便溺者。季龍太子邃有二子。在襄國澄語邃曰。小阿彌。比當得疾。邃即馳信往視之。果已得病。大醫殷勝。及外國道士。自言能療。澄謂弟子法才曰。政使聖人復出。不能療也。已而果死。
邃將逆謂內豎曰。和尚神道儻發吾謀當先除之。澄將入覲。謂弟子僧慧曰。我有所過。汝可止我。澄過。邃延上南臺。僧慧引其衣辭𨗉歸寺。嘆曰。禍已兆矣。因從容箴季龍。終不能解事。發方悟其語郭黑略。征長安北差。墮羌圍中澄改容曰。郭公今有厄。唱云。眾僧祝願。澄又自祝願。有頃曰。脫矣。黑略還自說。方潰圍欲走。馬力乏。忽有人推己馬借之。得脫。是日蓋澄祝願時也。天旱季龍禱雨無應。請澄自行有白龍二。降臨漳江口祠中。雨方數千里。澄遣弟子西域市香。既行曰。掌中見其遭盜劫將死。乃祝之。弟子還言賊欲殺己。忽無故驚遁去。黃河不生黿。忽有得者以獻。季龍澄見而嘆曰。桓溫入河其不久乎。溫字元子已而果然。偽大司馬燕公斌為幽州牧。澄謂季龍曰。疾收馬還。至秋齊當癰爛。季龍不解。即敕諸處收馬。其秋有𧮂斌者。季龍召至鞭之三百。殺其母齊氏李龍又手殺五百人。而後已。澄曰。心
不可縱。死不可生。禮不可親。殺以傷恩也。安有天子手行罰乎。晉軍出淮泗。隴北諸城。皆被侵逼。三方告急。季龍怒曰。吾奉佛供僧。反致𡨥。佛無神矣。澄讓曰。陛下前世為商人。嘗于罽賓寺作大會。會中有六十應真。吾其一也。有聖者曰。此檀越命終。報為雞。卻後再反乃王晉地。今陛下豈非奉佛供僧之報耶。疆場侵噬。有國之常。何為怨謗三寶。及興毒念乎。季龍跪謝。因謂澄曰。佛法戒殺。朕于天下掌生殺奈何。澄曰。帝王事佛在。體恭心順。顯贊法道。不為暴虐。不害無孤耳。民有為惡而不悛者。其可不殺乎。但殺不可濫刑。不可不慎耳。尚書張離張良家富奉佛。及建塔廟殊甚。澄謂曰。事佛在清凈無慾。君輩雖敬佛而貪鄙不已。遊獵無度。建塔千萬何益也。季龍夢群羊負魚從北來。寤以訪澄。對曰不祥也。鮮卑其有中原乎。后皆驗。嘗從升中堂忽驚曰。變變索酒噀之。笑曰止。已有自幽州來者。言其日火。有驟雨從西南來滅之。雨有酒氣。
石宣將殺石韜。過澄居。浮圖一鈴鳴。澄曰。解鈴音乎。鈴云鬍子洛度。宣色變曰。是何言歟。澄即詭曰。老胡為道不能居山。而重茵美食。以享富貴。豈非洛度乎。韜后至。澄熟視良久。韜懼而問。對曰。怪公血臭耳。季龍夢。龍飛西南。自天而落以問澄
【現代漢語翻譯】 現代漢語譯本 不可放縱。死亡不可復生。禮法不可親近。殺戮會傷害恩義。哪裡有天子親自行刑的道理呢？晉軍出兵淮河、泗水一帶，隴山以北的各座城池，都受到侵犯逼迫，各地紛紛告急。石季龍（後趙皇帝石勒之子，殘暴統治者）憤怒地說：『我供奉佛，供養僧人，反而招致禍患，看來佛是沒有神力的。』 佛圖澄（高僧）勸解說：『陛下前世是商人，曾經在罽賓寺（位於今克什米爾地區）舉辦大型法會，法會中有六十位阿羅漢，我就是其中之一。有聖者說，這位施主命終之後，會轉生為雞，之後還會再次轉生，成為統治晉地的君王。如今陛下難道不是因為前世奉佛供僧才得到這樣的福報嗎？邊境戰事侵擾，是有國家存在的常態，為何要怨恨誹謗三寶（佛、法、僧）甚至產生惡毒的念頭呢？』 石季龍跪下謝罪，於是問佛圖澄說：『佛法戒殺，我作為天下之主，掌管生殺大權，這該如何是好？』佛圖澄說：『帝王信奉佛法，在於身體恭敬，內心順從，公開讚揚佛法，不施行暴政，不傷害無辜的人。百姓中有作惡而不悔改的，難道可以不殺嗎？只是殺戮不可濫用刑罰，不可不謹慎啊。』 尚書張離、張良家境富裕，信奉佛法，建造佛塔寺廟非常賣力。佛圖澄對他們說：『信奉佛法在於清凈寡慾，你們雖然敬佛，卻貪婪鄙陋，遊獵沒有節制，建造成千上萬的佛塔又有什麼用呢？』 石季龍夢見一群羊揹著魚從北方而來，醒來后詢問佛圖澄。佛圖澄回答說：『這是不祥之兆，鮮卑族恐怕要佔據中原了。』後來都應驗了。 佛圖澄曾經登上中堂，忽然驚叫道：『有變故！有變故！』於是要酒來噴灑，然後笑著說：『沒事了。』不久之後，有從幽州來的人說，當天發生了火災，有一陣暴雨從西南方向而來，將火撲滅了，雨水帶有酒氣。 石宣（石季龍之子）將要殺害石韜（石季龍之子）。經過佛圖澄的住所時，佛塔上的一個鈴鐺響了。佛圖澄說：『你聽懂鈴鐺的聲音了嗎？』鈴鐺的聲音像是說『鬍子洛度』。石宣臉色大變，問道：『這是什麼意思？』佛圖澄就騙他說：『老胡（指僧人）修行不夠，不能在山中清修，反而要享受華麗的床鋪和美食，來滿足富貴的生活，這難道不是「落度」嗎？』 石韜之後也到了，佛圖澄仔細地看了他很久。石韜感到害怕，就問佛圖澄。佛圖澄回答說：『奇怪你身上有血腥味。』 石季龍夢見一條龍從西南方向飛來，從天上掉下來，就問佛圖澄。
【English Translation】 English version Do not indulge. Death cannot be reversed. Rituals should not be overly adhered to. Killing harms kindness. How can a Son of Heaven personally carry out punishments? The Jin army marched out to the Huai and Si Rivers, and the cities north of the Long Mountains were all invaded and pressured. Urgent reports came from all sides. Shi Jilong (son of Shi Le, the emperor of Later Zhao, a brutal ruler) angrily said, 'I offer to the Buddha and support monks, but instead, I bring misfortune upon myself. It seems the Buddha has no divine power.' Fotucheng (a high-ranking monk) advised, 'Your Majesty was a merchant in a previous life and once held a large Dharma assembly at the Kashmir Temple (located in present-day Kashmir region). There were sixty Arhats at the assembly, and I was one of them. A sage said that this benefactor, after his life ends, will be reborn as a chicken, and then reborn again as a king ruling the lands of Jin. Is it not because of your past life's offerings to the Buddha and support of monks that you have received such blessings today? Border wars and invasions are common occurrences for a nation. Why resent and slander the Three Jewels (Buddha, Dharma, Sangha) and even harbor evil thoughts?' Shi Jilong knelt down to apologize and then asked Fotucheng, 'The Buddhist Dharma prohibits killing, but as the ruler of the world, I hold the power of life and death. What should I do?' Fotucheng said, 'For emperors who believe in Buddhism, it lies in being respectful in body, obedient in mind, openly praising the Dharma, not practicing tyranny, and not harming the innocent. If there are people who do evil and do not repent, can they not be killed? However, killing should not be an abuse of punishment and must be done with caution.' The Minister Zhang Li and Zhang Liang were wealthy and devout Buddhists, building pagodas and temples with great effort. Fotucheng said to them, 'Believing in Buddhism lies in purity and lack of desire. Although you respect the Buddha, you are greedy and vulgar, and your hunting is unrestrained. What is the use of building thousands of pagodas?' Shi Jilong dreamed of a flock of sheep carrying fish coming from the north. After waking up, he asked Fotucheng. Fotucheng replied, 'This is an ominous sign. The Xianbei people are likely to occupy the Central Plains.' Later, it all came true. Fotucheng once ascended to the central hall and suddenly exclaimed, 'A change! A change!' He then asked for wine to sprinkle and laughed, saying, 'It's alright now.' Soon after, someone came from Youzhou and said that there was a fire that day, and a heavy rain came from the southwest and extinguished the fire. The rainwater had the smell of wine. Shi Xuan (son of Shi Jilong) was about to kill Shi Tao (son of Shi Jilong). When passing by Fotucheng's residence, a bell on the pagoda rang. Fotucheng said, 'Do you understand the sound of the bell?' The sound of the bell seemed to say 'Huzi Luodu'. Shi Xuan's face changed greatly, and he asked, 'What does this mean?' Fotucheng then lied and said, 'The old Hu (referring to monks) does not cultivate enough and cannot practice in the mountains, but instead enjoys luxurious beds and delicious food to satisfy his wealthy life. Isn't this "Luodu"?' Shi Tao arrived later, and Fotucheng looked at him carefully for a long time. Shi Tao felt afraid and asked Fotucheng. Fotucheng replied, 'It is strange that you have the smell of blood on you.' Shi Jilong dreamed of a dragon flying from the southwest and falling from the sky, and he asked Fotucheng about it.
。對曰。禍將作矣。當父子慈和。以慎之。季龍與妻杜氏問訊。澄曰。脅下有賊不出十日。自寺浮圖以西殿以東。皆血流。慎勿東行也。妻曰。和尚耄耶。何處有賊。澄即詭曰。六情所受皆賊也。老固當耄。但使少者不惛即佳耳。其後二日宣果害韜。于寺中。欲因季龍。臨喪殺之。以澄先戒。獲免。及宣被收諫曰。皆陛下子也。何為重禍哉。能捨怒如慈。尚有六十餘歲。不然宣當爲彗星。下掃鄴宮。季龍竟鎖宣頸。牽登積薪之上。焚殺之。後有一馬髦。尾皆有燒狀。入中陽門。出顯陽門東首。東宮皆不得入。走之東北。俄失所在。澄嘆曰。災及矣。季龍大饗群臣于太武前殿澄吟曰。殿乎殿乎。棘子成林。將壞人衣。季龍令發殿石下。有棘生焉。及冉閔之亂。石氏殆盡。閔小字棘奴。初造太武殿。圖古忠臣孝子烈士貞女。皆變為胡狀。頭悉縮肩中。唯冠發出。季龍惡之。不言也。澄對之流涕。乃自啟塋墓于鄴西紫陌。坐而自語曰。得三年乎。自答不得。又云得二年一年百日一月乎。自答不得。遂不復語。久之。謂法祚曰。戊申歲禍亂漸萌。己酉石氏當滅。吾及其未然先化矣。遂遺書季龍決別。駕即至慰諭曰。和尚乃遽棄朕乎。澄曰。出生入死。道之常也。修短分定。無由增損。但道貴行全。德貴不怠。茍德行無玷。雖死
【現代漢語翻譯】 答道：『災禍將要發生了。應當父子慈愛和睦，謹慎對待。』石季龍（Shi Jilong，人名，後趙皇帝）和他的妻子杜氏（Du Shi，人名）來問候他，佛圖澄（Fotucheng，人名，高僧）說：『你的脅下有賊，不出十日。從寺廟的浮屠（futu，佛塔）以西，到殿堂以東，都會血流成河。千萬不要向東走。』杜氏說：『和尚你老糊塗了嗎？哪裡來的賊？』佛圖澄就開玩笑說：『六情（liuqing，佛教用語，指眼、耳、鼻、舌、身、意六種感覺器官）所感受到的都是賊。我老了當然會糊塗，但願年輕人不要昏聵就好。』 之後兩天，宣果（Xuan Guo，人名）在寺廟中殺害了石韜（Shi Tao，人名）。想要趁著石季龍（Shi Jilong）為石韜（Shi Tao）發喪的時候殺掉他。因為佛圖澄（Fotucheng）事先告誡過，石季龍（Shi Jilong）才得以倖免。等到宣果（Xuan Guo）被抓捕后，有人勸諫石季龍（Shi Jilong）說：『他們都是陛下的兒子啊，為什麼要造成這麼大的災禍呢？如果能捨棄憤怒而施以慈愛，陛下還能有六十多年的壽命。不然，宣果（Xuan Guo）將會成為彗星，降下來掃平鄴宮（Ye Gong，地名）。』石季龍（Shi Jilong）最終還是用鎖鏈鎖住宣果（Xuan Guo）的脖子，拉到堆積的柴火上，焚燒殺死了他。後來有一匹馬，馬鬃和尾巴都有燒焦的痕跡，進入中陽門（Zhongyangmen，地名），從顯陽門（Xianyangmen，地名）東邊出來，東宮（Donggong，地名）的人都不能進入，向東北方向跑去，很快就消失了。佛圖澄（Fotucheng）嘆息道：『災禍要降臨了。』 石季龍（Shi Jilong）在太武前殿（Taiwuqiandian，地名）大宴群臣，佛圖澄（Fotucheng）吟唱道：『殿啊殿啊，荊棘長成樹林，將要毀壞人的衣服。』石季龍（Shi Jilong）命令挖掘殿下的石頭，果然有荊棘生長。等到冉閔（Ran Min，人名）作亂的時候，石氏（Shi，姓氏）幾乎被滅絕。冉閔（Ran Min）的小名叫棘奴（Jinu，人名）。當初建造太武殿（Taiwudian，地名）的時候，畫了古代忠臣孝子烈士貞女的畫像，都變成了胡人的樣子，頭都縮到肩膀里，只有帽子露出來。石季龍（Shi Jilong）厭惡這件事，沒有說出來。佛圖澄（Fotucheng）對著這些畫像流淚。於是自己打開了位於鄴城（Ye Cheng，地名）西邊紫陌（Zimo，地名）的墳墓，坐在裡面自言自語道：『能有三年嗎？』自己回答說『不能』。又說『能有兩年、一年、一百天、一個月嗎？』自己回答說『不能』。於是就不再說話了。過了很久，他對法祚（Fazuo，人名）說：『戊申年（Wushennian，年份）災禍漸漸萌芽，己酉年（Jiyounian，年份）石氏（Shi，姓氏）應當滅亡。我趁著災禍還沒有發生之前先離世了。』於是留下書信與石季龍（Shi Jilong）訣別。石季龍（Shi Jilong）立即趕到慰問他說：『和尚你竟然要拋棄我嗎？』佛圖澄（Fotucheng）說：『出生入死，是道的常理。壽命長短是命中註定的，無法增加或減少。但道貴在行為的完善，德貴在不懈怠。如果德行沒有污點，即使死了
【English Translation】 He replied, 'Disaster is about to occur. Father and son should be loving and harmonious, and be cautious about it.' Shi Jilong (Shi Jilong, a person's name, Emperor of Later Zhao) and his wife, Lady Du (Du Shi, a person's name), came to inquire after him. Fotucheng (Fotucheng, a person's name, a high-ranking monk) said, 'You have a thief under your ribs, and within ten days. From the west of the stupa (futu, pagoda) of the temple to the east of the hall, blood will flow like a river. Be sure not to go east.' Lady Du said, 'Are you senile, monk? Where is the thief?' Fotucheng then jokingly said, 'All that the six senses (liuqing, a Buddhist term referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) perceive are thieves. Of course I am senile since I am old, but I hope that the young will not be muddled.' Two days later, Xuan Guo (Xuan Guo, a person's name) killed Shi Tao (Shi Tao, a person's name) in the temple. He wanted to take advantage of Shi Jilong (Shi Jilong) mourning for Shi Tao (Shi Tao) to kill him. Because Fotucheng (Fotucheng) had warned him in advance, Shi Jilong (Shi Jilong) was spared. When Xuan Guo (Xuan Guo) was arrested, someone advised Shi Jilong (Shi Jilong), saying, 'They are all Your Majesty's sons, why cause such a great disaster? If you can abandon anger and show compassion, Your Majesty can still have more than sixty years of life. Otherwise, Xuan Guo (Xuan Guo) will become a comet and come down to sweep away the Ye Palace (Ye Gong, a place name).' Shi Jilong (Shi Jilong) eventually chained Xuan Guo's (Xuan Guo) neck, dragged him to a pile of firewood, and burned him to death. Later, there was a horse whose mane and tail had traces of burning, entered the Zhongyang Gate (Zhongyangmen, a place name), came out from the east side of the Xianyang Gate (Xianyangmen, a place name), and no one from the East Palace (Donggong, a place name) could enter. It ran to the northeast and soon disappeared. Fotucheng (Fotucheng) sighed, 'Disaster is coming.' Shi Jilong (Shi Jilong) held a great banquet for his ministers in the Taiwu Front Hall (Taiwuqiandian, a place name). Fotucheng (Fotucheng) chanted, 'Hall, oh hall, thorns grow into forests, and will destroy people's clothes.' Shi Jilong (Shi Jilong) ordered the stones under the hall to be dug up, and indeed thorns were growing. When Ran Min (Ran Min, a person's name) rebelled, the Shi clan (Shi, a surname) was almost exterminated. Ran Min's (Ran Min) nickname was Jinu (Jinu, a person's name). When the Taiwu Hall (Taiwudian, a place name) was first built, portraits of ancient loyal ministers, filial sons, martyrs, and chaste women were painted, but they all turned into the appearance of barbarians, with their heads shrunk into their shoulders, and only their hats were exposed. Shi Jilong (Shi Jilong) hated this, but did not say it. Fotucheng (Fotucheng) wept at these portraits. So he opened his own tomb in Zimo (Zimo, a place name) west of Ye City (Ye Cheng, a place name), sat inside and muttered to himself, 'Can it be three years?' He answered himself, 'No.' He also said, 'Can it be two years, one year, one hundred days, one month?' He answered himself, 'No.' So he stopped speaking. After a long time, he said to Fazuo (Fazuo, a person's name), 'In the year of Wushen (Wushennian, a year), disaster will gradually sprout, and in the year of Jiyou (Jiyounian, a year), the Shi clan (Shi, a surname) should perish. I will pass away before the disaster happens.' So he left a letter to bid farewell to Shi Jilong (Shi Jilong). Shi Jilong (Shi Jilong) immediately rushed to comfort him, saying, 'Monk, are you going to abandon me?' Fotucheng (Fotucheng) said, 'Birth and death are the constant principles of the Dao. The length of life is predetermined and cannot be increased or decreased. But the Dao values the perfection of conduct, and virtue values diligence. If virtue is without blemish, even if one dies
如生。咸無焉。千歲尚何益哉。然有可恨者。國家。心存佛理。建寺度僧。當蒙祉福。而佈政猛虛。罰賞交濫。特違聖典。不自悛革。致國祚不延耳。季龍悲慟嗚咽。澄乃安坐而化。晉穆帝永和四年也。有沙門從雍來稱見澄西入關。季龍發冢視之。唯見一石。季龍惡之曰。石朕也。葬朕而去。朕其將死矣。因而遇疾。明年遂大亂。澄嘗謂季龍曰。國東二百里。某月日送一非常人。勿殺之也。如期魏縣市中。有乞者。著麻襦布裳。時謂之麻襦。言語卓越。如狂人。乞得米穀不食。輒散置大路曰。飼天馬趙興太守藉拔送至。季龍與語。了無異言。弟曰。陛下終當一柱殿下。季龍不解。送詣澄。見澄曰。昔在光和中會。奄至今日。西戎受玄命絕歷。營有期。金離消于壞。邊荒不能遵。驅除靈期跡懿裔苗葉繁來。方積休期於何永以歡。澄曰。天回運極否。將不支九木難可以術。寧玄啟雖存世莫能。基必頹。久游閻浮利。擾擾多此患行。登凌雲宇。會於虛游間。其言人莫能曉。季龍驛送。還本縣既出城。即欲步行雲。當有所過。未便得發也。至合口橋可留以見待。驛至而麻襦已先在慕容俊投季龍于漳水倚橋柱不流。則一柱殿下之驗也。元帝嗣興江左則天馬之驗也。
晉單道開
燉煌人也。誦經四十萬言。辟榖食柏實
【現代漢語翻譯】 現代漢語譯本： 如生（如同活著一樣）。完全沒有了（指法力）。活了一千年又有什麼用呢？然而有可恨的地方。國家（指後趙）。心中信奉佛理，建造寺廟，度化僧人，本應蒙受福祉。但是佈政（施政）粗疏，賞罰混亂，特別違背聖典，不自我悔改，導致國運不長久啊。』季龍（石季龍，即後趙的統治者石虎）悲痛地嗚咽。澄（佛圖澄）於是安然端坐而圓寂。那是晉穆帝永和四年。有沙門（和尚）從雍州來，聲稱看見澄西行入關。季龍（石虎）挖開墳墓察看，只看見一塊石頭。季龍（石虎）厭惡地說：『石頭就是朕啊。埋葬朕而去，朕大概要死了。』因而得了疾病，第二年就發生了大動亂。澄（佛圖澄）曾經對季龍（石虎）說：『國家東邊二百里，某月某日會送來一個非常之人，不要殺了他。』如期在魏縣的集市中，有一個乞丐，穿著麻布短襖和布褲，當時稱之為『麻襦』。言語卓越，像個瘋子。乞討得來的米穀不吃，就散放在大路上，說：『餵養天馬。』趙興太守藉拔將他送到。季龍（石虎）與他交談，完全沒有奇異的言語。弟弟說：『陛下最終會成為一根柱子倒在殿下。』季龍（石虎）不理解。送他去見澄（佛圖澄）。澄（佛圖澄）見到他說：『昔日在光和年間相會，轉眼到了今天。西戎（指石趙）接受玄妙的命運，氣數已盡。營建有期限，金器離散消亡于毀壞之中，邊遠荒涼之地不能遵循（正道）。驅除靈驗的預兆，美好的後代子孫繁衍而來。正積累美好的期望，要到什麼時候才能永遠歡樂呢？』澄（佛圖澄）說：『天道迴轉，運勢到了盡頭，恐怕支撐不住了。九木之難可以用法術來消除嗎？玄妙的啟示即使存在於世，也沒有人能理解。基業必定頹廢。長久地遊歷在閻浮提（指人間），擾亂的事情太多了，要經歷這些患難。登上凌雲的高宇，在虛空中相會吧。』他的話人們都不能理解。季龍（石虎）用驛站傳送他，送回他原來的縣。他出了城，就想要步行離開，說：『應當有所經過，還不能立即出發。』到了合口橋，可以留下來等待。驛站的人到了，而麻襦（乞丐）已經先在那裡了。慕容俊將季龍（石虎）投到漳水，（他的屍體）倚靠著橋柱沒有被沖走，這就是『一柱殿下』的驗證啊。元帝（司馬睿）在江左繼承帝位，這就是『天馬』的驗證啊。
晉 單道開
燉煌人。誦讀經書四十萬字，斷絕穀物，食用柏樹的果實。
【English Translation】 English version: He seemed as if alive. All (his powers) were gone. What good would a thousand years be? However, there was something regrettable. The state (referring to Later Zhao) held Buddhist principles in its heart, built temples, and ordained monks, and should have received blessings. However, the administration was careless, rewards and punishments were mixed up, especially violating the sacred scriptures, and not repenting, leading to the short lifespan of the dynasty.』 Ji Long (Shi Jilong, i.e., the ruler Shi Hu of Later Zhao) sobbed in grief. Cheng (Fotucheng) then sat peacefully and passed away. That was the fourth year of the Yonghe era of Emperor Mu of Jin. A Shramana (monk) came from Yongzhou, claiming to have seen Cheng going west into the pass. Ji Long (Shi Hu) dug up the tomb to examine it, only to see a stone. Ji Long (Shi Hu) disliked it, saying: 『The stone is me. Burying me and leaving, I am probably going to die.』 Therefore, he fell ill, and the next year there was a great turmoil. Cheng (Fotucheng) once said to Ji Long (Shi Hu): 『Two hundred miles east of the country, on a certain day of a certain month, a very unusual person will be sent, do not kill him.』 As scheduled, in the market of Wei County, there was a beggar, wearing a hemp short coat and cloth trousers, which at that time was called 『Ma Ru』. His words were outstanding, like a madman. He did not eat the rice and grain he begged for, but scattered them on the road, saying: 『Feeding the heavenly horse.』 Zhao Xing, the governor of Taiyuan, sent him there. Ji Long (Shi Hu) talked to him, and there were no strange words at all. His younger brother said: 『Your Majesty will eventually become a pillar under the palace.』 Ji Long (Shi Hu) did not understand. He sent him to see Cheng (Fotucheng). Cheng (Fotucheng) saw him and said: 『We met in the Guanghe era in the past, and in the blink of an eye, it is today. The Western Rong (referring to Shi Zhao) has received the mysterious destiny, and its fate is exhausted. Construction has a limit, and gold utensils are scattered and destroyed. The remote and desolate land cannot follow (the right path). Drive away the efficacious omens, and the beautiful descendants will multiply. We are accumulating good expectations, when will we be able to be happy forever?』 Cheng (Fotucheng) said: 『The way of heaven turns, and the fortune has reached its end, I am afraid it cannot be supported. Can the disaster of the nine woods be eliminated by magic? Even if the mysterious revelation exists in the world, no one can understand it. The foundation must collapse. Traveling in Jambudvipa (referring to the human world) for a long time, there are too many disturbing things, and we must experience these hardships. Ascend to the high palace of Lingyun, and meet in the void.』 His words were incomprehensible to people. Ji Long (Shi Hu) sent him back to his original county by post. When he left the city, he wanted to leave on foot, saying: 『There should be something to pass through, and it cannot be sent immediately.』 When he arrived at the He Kou Bridge, he could stay and wait. The postman arrived, and the Ma Ru (beggar) was already there. Murong Jun threw Ji Long (Shi Hu) into the Zhang River, (his body) leaned against the bridge pillar and was not washed away, which is the verification of 『a pillar under the palace』. Emperor Yuan (Sima Rui) inherited the throne in Jiangzuo, which is the verification of 『heavenly horse』.
Jin Shan Daokai
A person from Dunhuang. He recited 400,000 words of scriptures, abstained from grains, and ate the fruits of cypress trees.
。不常得食。松脂亦不繼。食細石子。一吞數枚。數日一服。或多或寡。時復一啖姜椒。如此七年。不畏寒暑。晝夜坐不臥。山樹諸神。見異形。開不懼也。石季龍時從西平來。一日行七百里。其一沙彌。年十四。行亦及之。至秦州表送到鄴季龍使佛圖澄與語相好。止城西法綝祠中。后徙臨漳昭德寺于房中。造重閣高八九丈許。上編菅為禪室。常坐其中。季龍資給甚厚。道開皆以施人。人或來咨問仙。道開不答。乃說偈曰。我矜一切苦。出家為利世。利世須學明。學明能斷惡。山遠糧粒難。作斯斷食計。非是求仙侶。幸勿相傳說。日服鎮守藥數丸。大如梧子。有松蜜薑桂茯苓之氣。時飲茶蘇一二升而已。自云能療目疾。就療者皆驗。視其行狀若有神。佛圖澄曰。此道士觀國興衰。若去當大亂。及季龍末。道開南渡許昌。鄴中大亂。昇平三年。至京師后游南海入羅浮山獨處。茅茨。蕭然物外。年百餘歲。卒于山舍。敕弟子以戶置石穴中。弟子乃移入石空。陳袁宏為南海太守。與弟穎叔沙門支法防共登羅浮山。至石室見道開。骸形如生。香火瓦器猶存。宏曰。法師行業殊群。正當蟬蛻耳。
晉竺佛調者
天竺人也。師事佛圖澄。為人少緣飾。住山寺積年。有男子亡其姓。從調受道。其妻病亟。移舍寺外療治之
【現代漢語翻譯】 現代漢語譯本： 不常能得到食物，松脂的供應也不穩定。他吃細小的石子，一次吞下幾枚，每隔幾天服用一次，數量有多有少。有時會吃一點姜和花椒。就這樣過了七年，不畏懼寒冷和暑熱，日夜端坐不臥。山中的樹神，見到他奇異的形貌，他也不感到害怕。石季龍（後趙皇帝）時期，道開從西平來到鄴城。一天能走七百里路，他的一個沙彌，年僅十四歲，也能跟上。到達秦州后，地方官員上表將他送到鄴城，石季龍讓佛圖澄（著名高僧）與他交談，兩人相處融洽。道開住在城西的法綝祠中，後來搬到臨漳的昭德寺，在房中建造了高約八九丈的重閣，在上面用菅草編織成禪室，常常坐在其中。石季龍給予他非常豐厚的資助，道開都用來施捨給別人。有人來向他請教成仙之道，道開不回答，而是說偈語：『我憐憫一切苦難，出家是爲了利益世人。利益世人必須學問精明，學問精明才能斷除惡行。山中偏遠糧食難得，才採取這種斷食的辦法。不是爲了尋求成仙的伴侶，希望不要這樣相傳。』他每天服用幾丸鎮守藥，藥丸像梧桐子那麼大，有松蜜、姜、桂、茯苓的氣味。有時只喝一兩升茶蘇。他自稱能治療眼疾，前來求治的人都有效驗。觀察他的行為舉止，好像有神助。佛圖澄說：『這位道士能觀察國家的興衰，如果他離開，將會發生大亂。』等到石季龍末年，道開南渡到許昌，鄴城發生了大亂。昇平三年，道開到達京師，後來遊歷南海，進入羅浮山獨自居住，住在簡陋的茅屋中，生活清靜淡泊。一百多歲時，在山捨去世。朝廷下令他的弟子將他的遺體連同戶板一起放入石穴中。弟子們於是將他移入石洞。陳朝的袁宏擔任南海太守，與他的弟弟袁穎叔和沙門支法防一同登上羅浮山，到達石室，見到道開的骸骨形貌如生，香火和瓦器依然存在。袁宏說：『法師的修行與衆不同，這正是蟬蛻啊。』 晉朝的竺佛調，是天竺人。他師事佛圖澄，為人很少修飾，在山寺中住了多年。有一個男子，沒有留下姓名，跟隨竺佛調修道。他的妻子病重，搬到寺外治療。
【English Translation】 English version: He did not often get food, and the supply of pine resin was also unstable. He ate small pebbles, swallowing several at a time, taking them every few days, in varying amounts. Sometimes he would eat a little ginger and Sichuan pepper. He lived like this for seven years, not fearing cold or heat, sitting upright day and night without lying down. The mountain spirits, seeing his strange appearance, did not frighten him. During the time of Shi Jilong (Emperor of Later Zhao), Dao Kai came from Xiping to Ye city. He could travel seven hundred li in a day, and one of his Shami (novice monk), only fourteen years old, could keep up with him. After arriving in Qinzhou, local officials reported this and sent him to Ye city. Shi Jilong had Fotucheng (a famous high monk) talk with him, and they got along well. Dao Kai lived in the Fa Chen Shrine west of the city, and later moved to Zhaode Temple in Linzhang, building a double-layered pavilion about eight or nine zhang high in the room, weaving a meditation room out of cogon grass on top, where he often sat. Shi Jilong provided him with very generous support, which Dao Kai used to give to others. When people came to ask him about the way to become an immortal, Dao Kai did not answer, but instead recited a verse: 'I pity all suffering, I left home to benefit the world. To benefit the world, one must be knowledgeable, and with knowledge, one can cut off evil. Grain is scarce in the remote mountains, so I have adopted this method of fasting. I am not seeking companions to become immortals, I hope this is not spread around.' He took several pills of 'zhenshou' medicine every day, the pills were as large as Chinese parasol tree seeds, and had the scent of pine honey, ginger, cinnamon, and Poria cocos. Sometimes he only drank one or two sheng of tea soup. He claimed to be able to cure eye diseases, and those who came to him for treatment were all cured. Observing his behavior, it seemed as if he had divine assistance. Fotucheng said, 'This Daoist can observe the rise and fall of the country, if he leaves, there will be great chaos.' When Shi Jilong's reign ended, Dao Kai crossed south to Xuchang, and Ye city fell into great chaos. In the third year of Shengping, Dao Kai arrived in the capital, and later traveled to the South Sea, entering Mount Luofu to live alone, living in a simple thatched hut, living a quiet and detached life. He died in the mountain hut at the age of over one hundred. The court ordered his disciples to place his body, along with the door panel, in a stone cave. The disciples then moved him into the stone cave. Yuan Hong of the Chen Dynasty served as the governor of the South Sea, and together with his younger brother Yuan Yingshu and the Shamen (Buddhist monk) Zhi Fafang, climbed Mount Luofu, arriving at the stone chamber and seeing Dao Kai's bones looking as if he were still alive, with incense and earthenware still present. Yuan Hong said, 'The Dharma master's practice is extraordinary, this is precisely cicada sloughing.' Zhu Fotiao of the Jin Dynasty was a native of Tianzhu (India). He studied under Fotucheng, and was a person of few embellishments, living in a mountain temple for many years. There was a man, whose name was not recorded, who followed Zhu Fotiao to practice the Dao. His wife became seriously ill and moved out of the temple for treatment.
。弟家居頗以為憂。且見調從外來。弟因致兄嫂問。調曰。卿兄如常疾者。亦覺漸愈已。而弟繼往謝和尚屈臨。其兄驚曰。老師豈嘗且出妄也。兄弟爭不已以。問調。調笑而不答。調裹糗糒獨行深山中。動經年歲逮還。糗糒常有餘。或隨以行。天暮大雪。輒宿虎窟中。或者骸懼。久之剋日告逝。民聚觀。調曰。山河天地皆變滅。而況人乎。而得久長。但能專心清凈屏除三毒。形數雖乖。其會必同。言訖即以帔矇頭。端坐而化。后教年弟子八人。入西山。俄見調立崖上。衣服鮮。明氣宇雄放。八人作禮曰。和尚固無恙乎。調笑首頷之。即失所在。歸而開視其冢。唯履在。
晉耆域者
天竺人也。以惠帝時。至襄陽。欲渡漢江舟人以其胡沙門。棄不載。舟至北岸而域已先在。舟人眩然異之。路有兩虎。域以手按一虎頭。又頓足趁一虎。於是虎皆背去。所至小兒嘩逐之。入洛陽比丘之作禮者。以萬數。域危坐受之。無所言。獨指支法淵曰。此菩薩從羊中來。又指竺法興曰。此菩薩從天中來。又曰。比丘衣服皆花飾。違佛法制非也。望見宮室曰大略似忉利天。但彼是道力所成。此特業力成耳。謂沙門耆阇密曰。匠此宮闕者。從忉利天來。成已即還天上。屋脊瓦下。應有作具。跡之。果有千五百器。衡陽大守滕永文
【現代漢語翻譯】 現代漢語譯本：我的弟弟在家中對此事感到非常擔憂。而且看到您是從外面被調來的，我的弟弟因此向您詢問我兄嫂的情況。您說：『您的兄長像平常生病的人一樣，也覺得漸漸好轉了。』之後我的弟弟又去感謝和尚您屈尊前來，我的兄長驚訝地說：『老師難道曾經說過妄語嗎？』兄弟二人爭論不休，詢問您。您只是笑著不回答。您帶著乾糧獨自進入深山中，經過一年多的時間才回來，乾糧常常有剩餘，或者隨身帶著。天色已晚，下著大雪，您就住在老虎的洞穴中。有人因此感到害怕。過了很久，您確定了圓寂的日子，百姓聚集觀看。您說：『山河、天地都會變滅，更何況人呢？哪裡能夠長久存在？只要能夠專心清凈，屏除貪嗔癡三毒，形體和命運雖然不同，最終的歸宿必定相同。』說完就用袈裟矇住頭，端坐而圓寂。後來教導的弟子有八人，進入西山，忽然看見您站在懸崖上，衣服鮮艷明亮，氣宇軒昂。八人行禮說：『和尚您一直都安好嗎？』您笑著點頭示意，隨即消失不見。他們回去打開您的墳墓，只有鞋子在裡面。
晉代的耆域（Qiye）尊者
是天竺（Tianzhú，古印度）人。在惠帝（Huidi）時期，來到襄陽（Xiangyang）。想要渡漢江（Han River），船伕因為他是胡人沙門（Huren shamen，外族僧侶），嫌棄而不載他。船到了北岸，而耆域已經先在那裡了。船伕感到迷惑而驚異。路上有兩隻老虎，耆域用手按住一隻老虎的頭，又跺腳驅趕另一隻老虎，於是老虎都跑開了。他所到之處，小孩們喧鬧著追逐他。進入洛陽（Luoyang），向他作禮的比丘（Biqiu，和尚）有數萬人。耆域端坐接受他們的禮拜，一言不發，只是指著支法淵（Zhifa Yuan）說：『這位菩薩（Pusa，菩薩）是從羊群中來的。』又指著竺法興（Zhufa Xing）說：『這位菩薩是從天界來的。』又說：『比丘的衣服都裝飾著花紋，違反了佛法（Fofa）的規定，是不對的。』望見宮室說：『大體上像忉利天（Daolitian，佛教欲界六天之一）一樣，但那裡是道力所成就的，這裡只是業力所成就的。』對沙門耆阇密（Qishemi）說：『建造這座宮殿的工匠，是從忉利天來的，建成后就返回天上了。屋脊瓦片下面，應該有工具。』尋找之後，果然有一千五百件工具。衡陽（Hengyang）太守滕永文（Teng Yongwen）
【English Translation】 English version: My younger brother was quite worried about this matter at home. Moreover, seeing that you were transferred from outside, my younger brother asked you about the situation of my elder brother and sister-in-law. You said, 'Your elder brother, like someone with a common illness, also feels that he is gradually getting better.' Afterwards, my younger brother went to thank the venerable monk for condescending to come, and my elder brother was surprised and said, 'Has the teacher ever uttered falsehoods?' The two brothers argued endlessly, asking you. You just smiled and did not answer. You went alone into the deep mountains with dry provisions, and only returned after more than a year. The dry provisions often had leftovers, or you carried them with you. When it was late and snowing heavily, you would stay in the tiger's cave. Some people were afraid of this. After a long time, you determined the day of your passing, and the people gathered to watch. You said, 'Mountains, rivers, heaven, and earth will all change and perish, let alone humans? Where can one exist forever? As long as one can concentrate and purify the mind, eliminating the three poisons of greed, anger, and ignorance, although forms and destinies may differ, the final destination will surely be the same.' After speaking, you covered your head with your kasaya (pīta, monk's robe), sat upright, and passed away. Later, eight disciples you taught entered the Western Mountains and suddenly saw you standing on a cliff, your clothes bright and radiant, your demeanor heroic and unrestrained. The eight people bowed and said, 'Venerable monk, have you been well all along?' You smiled and nodded, then disappeared. They returned and opened your tomb, and only your shoes were inside.
The Venerable Qiye of the Jin Dynasty
Was a person from Tianzhu (ancient India). During the reign of Emperor Hui (Huidi), he came to Xiangyang. Wanting to cross the Han River, the boatman, because he was a 'Huren shamen' (foreign monk), disliked him and refused to carry him. When the boat reached the north bank, Qiye was already there. The boatman was bewildered and amazed. On the road, there were two tigers. Qiye pressed the head of one tiger with his hand and stomped his foot to drive away the other tiger, and the tigers all ran away. Wherever he went, children noisily chased after him. Entering Luoyang, tens of thousands of Bhikkhus (Biqiu, monks) bowed to him. Qiye sat upright and accepted their worship, without saying a word, only pointing to Zhifa Yuan and saying, 'This Bodhisattva (Pusa, enlightened being) comes from the sheep.' He also pointed to Zhufa Xing and said, 'This Bodhisattva comes from the heavens.' He also said, 'The clothes of the Bhikkhus are all decorated with patterns, which violates the rules of the Dharma (Fofa) and is not right.' Seeing the palace, he said, 'It is roughly like the Trayastrimsa Heaven (Daolitian, one of the six heavens of the desire realm in Buddhism), but that is achieved by the power of the Dao, while this is only achieved by the power of karma.' He said to the Shramana Qishemi, 'The craftsman who built this palace came from the Trayastrimsa Heaven, and after it was built, he returned to heaven. Under the roof tiles, there should be tools.' After searching, there were indeed one thousand five hundred tools. Teng Yongwen, the governor of Hengyang
。寄居滿水寺。有風痹疾。域以水噀之兩攣足。即能起行。寺有思惟樹數株。枯萎久矣。域以水祝之。俄花葉鮮茂。尚方署中有病癥者。將死。域以應器置癥者腹上。以布覆之。祝數千言。忽有臭氣。即揭布。應器中皆有淤泥。病者遂蘇。會洛中亂。辭歸。天竺沙門竺法行請曰。愿乞一言。終身行之。域乃集道俗升高座曰。守口攝身。意。慎勿犯眾惡。修行一切善。如是得度世。言訖默然。行曰。愿受所未聞之法。若此偈八歲童子能誦之。非所望于道人也。域笑曰。八歲能誦。百歲不行。不行誦之何益哉。人皆知敬得道者。不知行之自得道。悲夫。於是掣肘徑去。數百人遮拜。請中食乃行。域許之。明旦五百餘家。皆有域。蓋分身也。既發送者。至河南域徐行追者不及。乃以杖劃地曰。於此別矣。以其日有見域出長安者。有見在寺中者又賈客胡濕登歸自西域云。是日嘗見之流沙計已九千里矣。
晉涉公者
西域人也。少為沙門。符堅時入長安。虛靜服氣。不食五穀。日能行五百里。言未然之事。驗若指掌。能以秘祝。下神龍。每旱堅常使之祝龍請雨。俄龍下缽中。天輒大雨。堅及群臣親就缽觀之。卒于長安。后大旱移時。符堅謂中書朱彤曰。涉公若在。豈憂此乎。
晉佛陀耶舍
此云覺明。
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva）住在滿水寺時，患有風痹之疾。有人用水灑在他的兩隻攣縮的腳上，他立刻就能起身行走。寺里有幾棵思惟樹，已經枯萎很久了。鳩摩羅什用水祝禱它們，不久就花葉鮮艷茂盛。尚方署中有人患了重病，快要死了。鳩摩羅什用應器蓋在病人腹上，用布蓋住，祝禱數千言。忽然有臭氣散發出來，揭開布，應器中都是淤泥，病人就甦醒了。後來洛陽發生戰亂，鳩摩羅什辭別眾人準備回去。天竺沙門竺法行請求說：『希望您能賜予一句教誨，我將終身奉行。』鳩摩羅什於是召集僧俗登上高座說：『守護口舌，攝持身行，意念清凈，謹慎不要觸犯各種惡行，修行一切善事，這樣才能得度脫離世間。』說完就默然不語。竺法行說：『我希望得到我未曾聽聞的佛法，像這樣的偈語，八歲的孩童都能背誦，這並非我所期望從道人您這裡聽到的。』鳩摩羅什笑著說：『八歲能背誦，一百歲不實行，不實行背誦它有什麼用呢？人們都知道尊敬得道之人，卻不知道實行才能自己得道，可悲啊！』於是拉開衣袖徑直離去。數百人攔住他拜請，請他留下用午餐，鳩摩羅什答應了。第二天早上，五百多戶人家，每家都有鳩摩羅什出現，這是他的分身。送別的人們離開后，到達河南，鳩摩羅什慢慢行走，追趕的人趕不上他，於是用手杖在地上劃了一條線說：『就在這裡告別了。』就在那天，有人看見鳩摩羅什從長安出來，有人看見他在寺廟中，還有商人胡濕登從西域回來，說：『那天曾經在流沙看見他，估計已經走了九千里了。』
晉代的涉公（Shè Gōng）
是西域人。年輕時做了沙門。苻堅（Fú Jiān）時期來到長安。他清虛寡慾，服氣辟榖，不吃五穀雜糧，每天能走五百里路。他說的事情，應驗得就像看手掌一樣清楚。他能用秘密的咒語，降伏神龍。每逢大旱，苻堅常常讓他祝龍求雨，不久龍就降到缽中，天上就下起大雨。苻堅和群臣親自到缽前觀看。涉公最終在長安去世。後來大旱持續很久，苻堅對中書朱彤（Zhū Tóng）說：『涉公如果還在，哪裡會擔憂這種事情呢？』
晉代的佛陀耶舍（Bútuóyéshè）
意思是覺明（Jué Míng）。
【English Translation】 English version: When Kumārajīva (鳩摩羅什) resided at Man Shui Temple (滿水寺), he suffered from wind-bi disease (風痹疾). Someone sprinkled water on his two contracted feet, and he was immediately able to get up and walk. There were several Bodhi trees (思惟樹) in the temple that had been withered for a long time. Kumārajīva blessed them with water, and soon their flowers and leaves became fresh and lush. In the Shangfang Department (尚方署), there was a person who was seriously ill and about to die. Kumārajīva placed a bowl (應器) on the patient's abdomen, covered it with cloth, and chanted thousands of words. Suddenly, a foul odor emanated, and when the cloth was lifted, the bowl was full of silt. The patient then recovered. Later, when Luoyang (洛陽) was in turmoil, Kumārajīva bid farewell to everyone and prepared to return. The Indian (天竺) monk Zhu Faxing (竺法行) requested, 'I hope you can bestow a teaching upon me that I will follow for the rest of my life.' Kumārajīva then gathered the monks and laity and ascended the high seat, saying, 'Guard your mouth, restrain your body, purify your mind, be careful not to commit various evils, cultivate all good deeds, and in this way, you can be liberated from the world.' After speaking, he remained silent. Zhu Faxing said, 'I hope to receive the Dharma that I have not yet heard. Such a verse can be recited by an eight-year-old child, which is not what I expect to hear from you, a Daoist.' Kumārajīva laughed and said, 'An eight-year-old can recite it, but a hundred-year-old does not practice it. What is the use of reciting it without practice? People only know to respect those who have attained the Dao, but they do not know that practice is how one attains the Dao oneself. How sad!' Then he pulled his sleeve and left directly. Hundreds of people stopped him and bowed, asking him to stay for lunch. Kumārajīva agreed. The next morning, there was Kumārajīva in more than five hundred households, which was his manifestation. After the send-off people left and arrived in Henan (河南), Kumārajīva walked slowly, and the pursuers could not catch up with him. So he drew a line on the ground with his staff and said, 'Farewell here.' On that day, someone saw Kumārajīva coming out of Chang'an (長安), someone saw him in the temple, and the merchant Hu Shideng (胡濕登) returning from the Western Regions (西域) said, 'I saw him in the quicksand that day, estimated to be nine thousand li away.'
Shè Gōng (涉公) of the Jin Dynasty (晉)
Was a person from the Western Regions. He became a monk at a young age. During the time of Fu Jian (苻堅), he came to Chang'an. He was pure and quiet, practiced breath control, and did not eat grains. He could travel five hundred li a day. The things he said came true as clearly as looking at the palm of his hand. He could use secret mantras to subdue divine dragons. Whenever there was a drought, Fu Jian often had him pray to the dragon for rain, and soon the dragon would descend into the bowl, and it would rain heavily. Fu Jian and his ministers personally went to the bowl to watch. Shè Gōng eventually died in Chang'an. Later, when the drought lasted for a long time, Fu Jian said to the Zhongshu Zhu Tong (中書朱彤), 'If Shè Gōng were still here, why would we worry about this?'
Bútuóyéshè (佛陀耶舍) of the Jin Dynasty
Means 'Awakened Brightness' (覺明).
罽賓國婆羅門種。世奉外道。有比丘乞食其家。耶舍父怒驅之。遂手足攣躄。卜曰。坐犯大人。即求向比丘懺悔。遂愈。父大驚。俾耶舍師事焉。時年十三。嘗隨師逢虎嚝野中。師窘欲逃匿。耶舍曰。毋畏。虎且去。師問其故。曰虎已飽矣。前行見余殘。師心異之。年十五。日誦三萬言。有異僧憐其慧敏。為乞食分共之。使無廢誦習。年十九。誦大小乘經。數百萬言。性高簡以知見廣大。自持視世。莫足以師己者。人亦以此短之。然見其風度。談笑則又爽然。失所恨。以是反壯猶為沙彌。益從其舅。學五明諸論。年二十七乃得戒。常供眾僧飯于沙勒王家。太子達磨勿多與語悅之。留以供養。羅什后至。復相研究歡甚。會什侍毋還龜茲。沙勒太子嗣位。時呂光伐龜茲。龜茲求敕于沙勒。兵未至。而龜茲陷。羅什為所執舍獨東化龜茲。十年什在姑臧。遣書邀舍。國人留挽。又一年因夜與弟子。竊發。弟子曰。且日追至奈何。於是祝藥投缽水中。洗足以行。黎明數百里。問弟子何覺。曰但聞疾風淚出耳。復祝藥投水。洗足乃止。至姑臧什在長安聞興以女子逼為非法。嘆曰。好綿其可使馳之棘林中哉。什勸興迎之使至。耶舍笑曰。明旨遠降。便當驛馳。仰副檀越待士之勤。脫見禮如羅什者。即貧道未敢聞命。使還以聞。興嘆其
【現代漢語翻譯】 現代漢語譯本：耶舍（Yashesh）是罽賓國（Kashmir）婆羅門種姓的人，世代信奉外道。有位比丘（bhiksu，佛教出家人）到他家乞食，耶舍的父親生氣地驅趕他，隨即手腳攣縮癱瘓。占卜的人說：『這是冒犯了大人。』於是向那位比丘懺悔，病就好了。父親非常驚訝，讓耶舍拜他為師。當時耶舍十三歲。他曾跟隨師父在荒野中遇到老虎，師父窘迫地想要逃跑躲藏。耶舍說：『不要害怕，老虎要走了。』師父問他原因，耶舍說：『老虎已經吃飽了。』往前走，看見了老虎吃剩的殘骸，師父心中感到驚異。十五歲時，耶舍每天能背誦三萬字。有位奇異的僧人憐憫他的聰慧敏捷，分出自己的乞食所得與他分享，使他能夠不荒廢誦讀學習。十九歲時，耶舍能背誦大小乘經典數百萬字。他性格高傲簡略，認為自己的知見廣大，自視甚高，認為世上沒有人可以做他的老師。人們也因此批評他。然而看到他的風度，聽他談笑，又覺得他豪爽灑脫，消除了之前的遺憾。因此即使年紀很大了，仍然做沙彌（sramanera，未受具足戒的出家男子）。他跟隨舅舅學習五明（Pancavidya，古印度學問，包括聲明、工巧明、醫方明、因明和內明）等各種論著。二十七歲才受具足戒。他經常在沙勒（Shule）王家供養眾僧飯食。太子達磨勿多（Dharmamitra）與他交談，非常喜歡他，便留他在王家供養。鳩摩羅什（Kumarajiva）後來也到了沙勒國，兩人互相研究佛法，非常高興。適逢鳩摩羅什侍奉母親返回龜茲（Kucha），沙勒太子繼承了王位。當時呂光（Lü Guang）攻打龜茲，龜茲向沙勒求救。援兵還沒到達，龜茲就被攻陷了。鳩摩羅什被呂光抓獲，只有耶舍獨自向東教化龜茲。十年後，鳩摩羅什在姑臧（Guzang），寫信邀請耶舍。沙勒國的人挽留他。又過了一年，耶舍在夜晚與弟子偷偷出發。弟子說：『如果白天追趕上來怎麼辦？』於是耶舍唸咒，將藥投入缽中的水中，洗腳後行走。黎明時，已經走了數百里。耶舍問弟子有什麼感覺，弟子說：『只聽到疾風呼嘯，眼淚流出。』耶舍又唸咒，將藥投入水中，洗腳后才停止。到達姑臧后，鳩摩羅什在長安（Chang'an）聽說後秦皇帝姚興（Yao Xing）用女子逼迫鳩摩羅什做不合法的事情，嘆息道：『好好的絲綿，怎麼能讓它在荊棘林中馳騁呢？』鳩摩羅什勸說姚興迎接耶舍到來。耶舍笑著說：『皇帝的旨意遠道而來，我應當快馬加鞭趕去，以不辜負施主禮賢下士的慇勤。如果像對待鳩摩羅什那樣對待我，那麼貧道就不敢接受命令了。』使者回去稟告了姚興，姚興感嘆他的 English version: Yashesh (Yashesh), a Brahmin by birth from the country of Kashmir (Kashmir), whose family had been devoted to non-Buddhist religions for generations. A bhiksu (bhiksu, a Buddhist monk) came to his house to beg for food, and Yashesh's father angrily drove him away, immediately after which his hands and feet became contracted and paralyzed. A diviner said, 'This is because you have offended a great person.' So he sought to repent to the bhiksu, and his illness was cured. His father was greatly surprised and made Yashesh study under him. At that time, Yashesh was thirteen years old. Once, he followed his teacher and encountered a tiger in the wilderness. The teacher was embarrassed and wanted to run away and hide. Yashesh said, 'Do not be afraid, the tiger will leave.' The teacher asked him the reason, and Yashesh said, 'The tiger is already full.' As they went forward, they saw the remains of what the tiger had eaten, and the teacher was amazed. At the age of fifteen, Yashesh could recite 30,000 words a day. A strange monk took pity on his intelligence and quickness and shared his alms with him so that he would not neglect his studies. At the age of nineteen, Yashesh could recite millions of words from the Mahayana and Hinayana sutras. He was of a proud and simple nature, and with his vast knowledge and insight, he regarded himself highly, believing that there was no one in the world who could be his teacher. People also criticized him for this. However, seeing his demeanor and hearing him talk and laugh, they found him to be forthright and unrestrained, dispelling their previous regrets. Therefore, even though he was old, he remained a sramanera (sramanera, a male novice who has not yet received full ordination). He followed his uncle to study the five sciences (Pancavidya, ancient Indian knowledge, including grammar, crafts, medicine, logic, and inner knowledge) and various treatises. He received full ordination at the age of twenty-seven. He often provided food for the monastic community at the house of the King of Shule (Shule). Prince Dharmamitra (Dharmamitra) spoke with him and was very pleased with him, so he kept him at the royal house to be supported. Kumarajiva (Kumarajiva) later arrived in Shule, and the two studied the Dharma together and were very happy. It happened that Kumarajiva was serving his mother and returning to Kucha (Kucha), and the Prince of Shule succeeded to the throne. At that time, Lü Guang (Lü Guang) attacked Kucha, and Kucha sought help from Shule. Before the reinforcements arrived, Kucha was captured. Kumarajiva was captured by Lü Guang, and only Yashesh went east alone to teach in Kucha. Ten years later, Kumarajiva was in Guzang (Guzang) and wrote a letter inviting Yashesh. The people of Shule tried to keep him. A year later, Yashesh secretly set off at night with his disciples. The disciples said, 'What if they catch up during the day?' So Yashesh chanted a mantra and put medicine into the water in his bowl, washed his feet, and walked. At dawn, they had already traveled hundreds of miles. Yashesh asked his disciples what they felt, and the disciples said, 'I only heard the whistling of the wind and tears flowed.' Yashesh chanted the mantra again, put medicine into the water, and stopped after washing his feet. After arriving in Guzang, Kumarajiva heard in Chang'an (Chang'an) that the emperor Yao Xing (Yao Xing) of the Later Qin Dynasty was forcing Kumarajiva to do unlawful things with women, and sighed, 'How can good silk be made to run in a thorny forest?' Kumarajiva persuaded Yao Xing to welcome Yashesh. Yashesh laughed and said, 'Since the emperor's decree has come from afar, I should hurry to not disappoint the benefactor's diligence in treating scholars with courtesy. If I am treated like Kumarajiva, then this poor monk would not dare to accept the order.' The messenger returned and reported to Yao Xing, and Yao Xing admired his
【English Translation】 English version: Yashesh (Yashesh), a Brahmin by birth from the country of Kashmir (Kashmir), whose family had been devoted to non-Buddhist religions for generations. A bhiksu (bhiksu, a Buddhist monk) came to his house to beg for food, and Yashesh's father angrily drove him away, immediately after which his hands and feet became contracted and paralyzed. A diviner said, 'This is because you have offended a great person.' So he sought to repent to the bhiksu, and his illness was cured. His father was greatly surprised and made Yashesh study under him. At that time, Yashesh was thirteen years old. Once, he followed his teacher and encountered a tiger in the wilderness. The teacher was embarrassed and wanted to run away and hide. Yashesh said, 'Do not be afraid, the tiger will leave.' The teacher asked him the reason, and Yashesh said, 'The tiger is already full.' As they went forward, they saw the remains of what the tiger had eaten, and the teacher was amazed. At the age of fifteen, Yashesh could recite 30,000 words a day. A strange monk took pity on his intelligence and quickness and shared his alms with him so that he would not neglect his studies. At the age of nineteen, Yashesh could recite millions of words from the Mahayana and Hinayana sutras. He was of a proud and simple nature, and with his vast knowledge and insight, he regarded himself highly, believing that there was no one in the world who could be his teacher. People also criticized him for this. However, seeing his demeanor and hearing him talk and laugh, they found him to be forthright and unrestrained, dispelling their previous regrets. Therefore, even though he was old, he remained a sramanera (sramanera, a male novice who has not yet received full ordination). He followed his uncle to study the five sciences (Pancavidya, ancient Indian knowledge, including grammar, crafts, medicine, logic, and inner knowledge) and various treatises. He received full ordination at the age of twenty-seven. He often provided food for the monastic community at the house of the King of Shule (Shule). Prince Dharmamitra (Dharmamitra) spoke with him and was very pleased with him, so he kept him at the royal house to be supported. Kumarajiva (Kumarajiva) later arrived in Shule, and the two studied the Dharma together and were very happy. It happened that Kumarajiva was serving his mother and returning to Kucha (Kucha), and the Prince of Shule succeeded to the throne. At that time, Lü Guang (Lü Guang) attacked Kucha, and Kucha sought help from Shule. Before the reinforcements arrived, Kucha was captured. Kumarajiva was captured by Lü Guang, and only Yashesh went east alone to teach in Kucha. Ten years later, Kumarajiva was in Guzang (Guzang) and wrote a letter inviting Yashesh. The people of Shule tried to keep him. A year later, Yashesh secretly set off at night with his disciples. The disciples said, 'What if they catch up during the day?' So Yashesh chanted a mantra and put medicine into the water in his bowl, washed his feet, and walked. At dawn, they had already traveled hundreds of miles. Yashesh asked his disciples what they felt, and the disciples said, 'I only heard the whistling of the wind and tears flowed.' Yashesh chanted the mantra again, put medicine into the water, and stopped after washing his feet. After arriving in Guzang, Kumarajiva heard in Chang'an (Chang'an) that the emperor Yao Xing (Yao Xing) of the Later Qin Dynasty was forcing Kumarajiva to do unlawful things with women, and sighed, 'How can good silk be made to run in a thorny forest?' Kumarajiva persuaded Yao Xing to welcome Yashesh. Yashesh laughed and said, 'Since the emperor's decree has come from afar, I should hurry to not disappoint the benefactor's diligence in treating scholars with courtesy. If I am treated like Kumarajiva, then this poor monk would not dare to accept the order.' The messenger returned and reported to Yao Xing, and Yao Xing admired his
幾慎。遣使敦喻。乃肯來。興郊迎。別建精舍于逍遙園。雖盛供設。無所受。時至分衛一食而已。時羅什譯十住品經。疑未操筆。至是審定。焉舍為人赤髭。善毗婆沙。時號赤髭毗婆沙又以其道。為什所師。號大毗婆沙。司隸校尉姚爽。請出曇無德律。興疑其脫謬。試令誦差籍藥方五萬言及覆無誤者。又譯四分律。凡四十四卷。長阿含等興以萬縑施。凡所施積一屋。皆未嘗問。或貨之以造城南寺云。還西域至罽賓。得虛空藏經一卷。傅賈客寄涼州故人。
晉曇霍者
不知何許人。好居冢間樹下。河西鮮卑禿髮利鹿孤僭據西平。改元建和。時霍持一錫杖。自河南至。使人跪之曰。此般若眼。奉之者可以得道。人施以衣服。受之而擲地棄水。后其衣自還施家。無所污染。行疾如風。或力追之。莫可及。言禍福皆驗。有戲藏其錫杖者。霍斂目良久。即知所藏處。起取去。無所問。鹿孤弟車騎傉檀。權傾一國。霍每勸令事佛。傉檀曰。吾先世事天地。今事佛。恐違先人之訓。公能七日不食者。吾從公。且令人守視之。傉檀陰遺以餅餌。霍謂沙門智行曰。吾誰欺。欺國王耶。卒如期不食。於是傉檀信服焉。傉檀女疾。請救。霍曰。生死分定。聖不能轉。正可粗知早晚耳。固請時後宮門久閉。霍趣開之曰。及開則生。
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什派遣使者懇切邀請他，他才肯來。姚興在郊外迎接他，在逍遙園另外建造精舍供他居住。雖然盛情款待，但他什麼都不接受，只是按時出去乞食，每天只吃一頓飯。當時鳩摩羅什正在翻譯《十住品經》，有些地方拿不定主意，到這時才最終確定。曇舍是個人，長著紅鬍子，精通毗婆沙，當時號稱『赤髭毗婆沙』，又因為他的學識淵博，被鳩摩羅什尊為老師，號稱『大毗婆沙』。司隸校尉姚爽，請求翻譯曇無德律，姚興懷疑其中有脫漏錯誤，就讓他試著背誦藥方五萬字，結果沒有一點錯誤。他又翻譯了《四分律》，共四十四卷。姚興用萬匹絲綢賞賜他，所有賞賜堆滿了一屋子，他都不過問，或者把它們賣掉用來建造城南寺。後來他返回西域，到達罽賓（Kashmir），得到《虛空藏經》一卷，託付給商人寄給涼州的老朋友。
晉代的曇霍（Tanhuo）法師， 不知道是哪裡人，喜歡住在墳墓之間或樹下。河西鮮卑禿髮利鹿孤（Tufa Lilugu）僭越稱據西平，改年號為建和。當時曇霍拿著一根錫杖，從河南來到這裡，讓人跪拜錫杖說：『這是般若（Prajna，智慧）之眼，供奉它的人可以得道。』人們給他衣服，他接受后就扔在地上或丟進水裡，後來那些衣服又自己回到施主家，沒有受到任何污染。他行走如風，有人用力追趕也趕不上。他說的禍福都很靈驗。有人開玩笑地藏起他的錫杖，曇霍閉上眼睛很久，立刻就知道錫杖藏在哪裡，起身取走，一句話也不問。禿髮利鹿孤的弟弟車騎傉檀（Nutan），權勢傾覆整個國家。曇霍經常勸他信奉佛法，傉檀說：『我的祖先信奉天地，現在信奉佛法，恐怕違背祖先的教誨。如果你能七天不吃飯，我就聽你的。』並且派人守著他。傉檀暗中讓人給他送餅和食物，曇霍對沙門智行（Zhixing）說：『我欺騙誰呢？欺騙國王嗎？』最終如期沒有吃飯。於是傉檀信服了他。傉檀的女兒生病，請他救治，曇霍說：『生死是註定的，聖人也不能改變。只能大概知道早晚罷了。』傉檀堅持請求，當時後宮的門已經關閉很久了，曇霍催促打開門說：『及時打開就能活。』
【English Translation】 English version: Kumarajiva sent envoys to earnestly invite him, and he finally agreed to come. Yao Xing greeted him in the suburbs and built a separate monastery in Xiaoyao Garden for him to reside in. Although he was treated with great hospitality, he accepted nothing, only going out to beg for food at the appointed time, eating only one meal a day. At that time, Kumarajiva was translating the Ten Stages Sutra (Dashuzhinpin Jing), and there were some points he was unsure of, which were finalized at this time. Tamshe was a man with a red beard, proficient in Vibhasa (commentaries), and was known at the time as 'Red-Bearded Vibhasa.' Furthermore, because of his extensive knowledge, he was respected by Kumarajiva as a teacher and was known as 'Great Vibhasa.' Yao Shuang, the Commandant of the Capital, requested the translation of the Dharmaguptaka Vinaya (Tanwude Lu). Yao Xing suspected that there were omissions and errors in it, so he had him try to recite 50,000 words of medicinal prescriptions, and he made no mistakes. He also translated the Four-Part Vinaya (Sifen Lu), totaling forty-four volumes. Yao Xing rewarded him with ten thousand bolts of silk, and all the rewards piled up in a room, but he never inquired about them, or sold them to build the Chengnan Temple. Later, he returned to the Western Regions and arrived in Kashmir (Jibin), obtaining a volume of the Akasagarbha Sutra (Xukongzang Jing), which he entrusted to a merchant to send to an old friend in Liangzhou.
The Jin Dynasty Monk Tanhuo, It is not known where he was from, but he liked to live among tombs or under trees. Tufa Lilugu of the Hexi Xianbei usurped the throne in Xiping and changed the reign title to Jianhe. At that time, Tanhuo came from Henan with a staff (khakkhara), and had people kneel to the staff, saying, 'This is the eye of Prajna (wisdom), and those who venerate it can attain enlightenment.' People gave him clothes, which he accepted and then threw on the ground or into the water. Later, those clothes would return to the donors' homes without being soiled. He walked as fast as the wind, and no one could catch up with him even if they tried hard. His predictions of misfortune and fortune were all accurate. Someone jokingly hid his staff, and Tanhuo closed his eyes for a long time, immediately knowing where the staff was hidden, and got up and took it away without asking a word. Nutan, the younger brother of Tufa Lilugu, held power over the entire country. Tanhuo often advised him to believe in Buddhism, but Nutan said, 'My ancestors worshiped Heaven and Earth, and now if I believe in Buddhism, I am afraid I will be violating the teachings of my ancestors. If you can go without food for seven days, I will listen to you.' And he sent people to watch him. Nutan secretly had people send him cakes and food, but Tanhuo said to the monk Zhixing, 'Who am I deceiving? Am I deceiving the king?' In the end, he did not eat as scheduled. Thereupon Nutan believed in him. Nutan's daughter fell ill, and he asked him to save her. Tanhuo said, 'Life and death are predetermined, and even a sage cannot change them. One can only roughly know the time of their arrival.' Nutan insisted on asking, and at that time the gate of the harem had been closed for a long time. Tanhuo urged them to open the gate, saying, 'Opening it in time will bring life.'
不及則死。果宮門未及開而卒。每謂傉檀曰。若能安坐無為。則天下可定。國祚克昌。如其窮兵好殺。禍將及矣。傉檀不能從。后兵亂。霍不珠所終。
晉史宗者
不知何許人。著麻衣加納其上。號麻布道士。喜怒不常。體癬疥。日坐廣陵白土埭。謳唱引䋏自適。夜不知其歸宿處。江都令檀祗召至。與語詞無畔岸。索紙賦詩曰。有欲苦不足。無慾即無憂。未若清虛者。帶索披玄裘。浮游一世間。泛若不繫舟。要當脫塵累。棲志老山丘。檀祗異之。施布若干。宗即以施人。時有一男子。杖負一簏。暮依海鹽令宿。見牧鵝鴨小兒。從令借之。曰數日當遣還。令許之。即領一兒登一山。山有屋數椽。道人三四輩。相勞苦。所語小兒一不解。但食一小甌如熟艾。問男子曰。君知史宗否。其謫何當竟。答曰。在徐州江北廣陵白土埭。計其詞。行當竟矣。問者作書。授男子曰。為我達之。即以系之小兒衣帶。還海鹽。令喜問簏中何有。曰書疏耳。然終不次示令令欲盜觀之而男子輒夜移他處且辭去。且曰吾本欲小留。而君常有盜意。豈復可留耶。令因呼小兒。問前事。小兒曰。前為捉杖飄然去。但聞足下波浪聲。至一山。山中人。寄書。與曰。上埭阿上。即引衣帶開讀。令不能曉。小兒詣史宗。史宗大驚曰。汝乃從蓬萊
【現代漢語翻譯】 現代漢語譯本： 來不及就死了。果然，果毅的宮門還沒來得及打開他就去世了。他常常對傉檀（匈奴首領名）說：『如果能安靜地休養生息，天下就可以安定，國家也能昌盛。如果窮兵黷武，災禍就要降臨了。』傉檀不聽從他的勸告。後來發生了兵亂，霍不珠（人名）的結局就是這樣。
晉朝的史宗（人名）
不知道是哪裡人。穿著麻布衣服，又在外面披著袈裟，自號『麻布道士』。喜怒無常，身上長著癬疥。每天坐在廣陵（地名）的白土埭（地名）上，唱歌吟詩，自得其樂。晚上不知道他住在哪裡。江都（地名）縣令檀祗（人名）把他召來，和他談話，他的言辭沒有邊際。史宗向檀祗要了紙，寫詩說：『有了慾望總覺得不夠，沒有慾望就沒有憂愁。不如做一個清虛的人，穿著道袍，腰間繫著繩索。在人世間漂浮游蕩，像一艘沒有繫纜的船。一定要擺脫塵世的牽累，把志向寄託在山林之中。』檀祗覺得他很奇特，送給他一些布。史宗隨即把佈施舍給了別人。當時有一個男子，拄著枴杖，揹著一個竹箱，傍晚到海鹽（地名）縣令那裡借宿。他看見縣令家牧鵝鴨的小孩，就向縣令借用小孩，說幾天後會送回來。縣令答應了他。那男子就帶著一個小孩登上了一座山。山上有幾間房屋，住著三四個道人，他們互相慰問，說的話小孩一句也聽不懂，只是吃了一小碗像煮熟的艾草一樣的東西。男子問小孩說：『你知道史宗嗎？他被貶謫什麼時候才能結束？』小孩回答說：『在徐州（地名）的江北（地名）廣陵（地名）白土埭（地名）。根據他的言辭，應該快要結束了。』問話的人寫了一封信，交給男子說：『替我送給他。』就把信繫在小孩的衣帶上，送回海鹽。縣令高興地問竹箱裡有什麼，男子說：『只是一些書信罷了。』但始終不肯給縣令看。縣令想偷偷地看，但男子總是晚上把竹箱移到別的地方，並且告辭離去，說：『我本來想稍微留一下，但你總是想偷看，怎麼還能留下呢？』縣令於是叫來小孩，問他之前的事情。小孩說：『之前我只覺得有人拿著枴杖飄然而去，只聽到腳下波浪的聲音，到了一座山。山裡的人，寄了一封信，對我說：『交給上埭（地名）的阿上（人名）。』就拉著我的衣帶打開信讀。』縣令看不懂。小孩去拜見史宗，史宗大驚說：『你竟然是從蓬萊（傳說中的仙山）來的！』
【English Translation】 English version: If one is too late, one dies. Indeed, Guo Yi's (name) palace gate had not yet opened when he passed away. He often said to Ruotan (name of a Xiongnu chieftain): 'If you can peacefully rest and recuperate, the world can be stabilized, and the country can prosper. If you exhaust your troops and love to kill, disaster will befall you.' Ruotan did not listen to his advice. Later, there was a military rebellion, and that was the end of Huo Buzhu (name).
Shi Zong (name) of the Jin Dynasty
It is not known where he was from. He wore hemp clothes and a kasaya (Buddhist robe) over them, calling himself 'Hemp Cloth Taoist'. His moods were unpredictable, and he had scabies on his body. Every day he sat on the Baitu Dai (place name) in Guangling (place name), singing and composing poetry, enjoying himself. At night, it was not known where he lived. Tan Zhi (name), the magistrate of Jiangdu (place name), summoned him and spoke with him, but his words were boundless. Shi Zong asked Tan Zhi for paper and wrote a poem saying: 'Having desires is never enough, having no desires has no worries. It is better to be a pure and empty person, wearing a Taoist robe with a rope around the waist. Floating and wandering in the world, like a boat without moorings. One must get rid of the burdens of the world and place one's aspirations in the mountains and forests.' Tan Zhi found him strange and gave him some cloth. Shi Zong immediately gave the cloth to others. At that time, there was a man who leaned on a cane and carried a bamboo basket on his back, staying overnight at the magistrate of Haiyan (place name) in the evening. He saw the magistrate's child herding geese and ducks and asked the magistrate to borrow the child, saying that he would return him in a few days. The magistrate agreed. The man took a child and climbed a mountain. There were several houses on the mountain, inhabited by three or four Taoists, who greeted each other, but the child did not understand a word of what they said, only eating a small bowl of something like cooked mugwort. The man asked the child: 'Do you know Shi Zong? When will his exile end?' The child replied: 'He is at Baitu Dai (place name) in Guangling (place name), north of the Yangtze River (place name) in Xuzhou (place name). According to his words, it should be coming to an end.' The person who asked wrote a letter and gave it to the man, saying: 'Deliver it to him for me.' He tied the letter to the child's belt and sent him back to Haiyan. The magistrate happily asked what was in the bamboo basket, and the man said: 'Only some letters.' But he never showed it to the magistrate. The magistrate wanted to peek at it, but the man always moved the bamboo basket to another place at night and took his leave, saying: 'I originally wanted to stay a little longer, but you always want to steal a peek, how can I stay?' The magistrate then called the child and asked him about what happened before. The child said: 'Before, I only felt someone with a cane floating away, and only heard the sound of waves under my feet, arriving at a mountain. The people in the mountain sent a letter, saying to me: 'Give it to A Shang (name) at Shang Dai (place name).' He pulled my belt and opened the letter to read.' The magistrate could not understand it. The child went to see Shi Zong, and Shi Zong was greatly surprised and said: 'You actually came from Penglai (mythical island paradise)!'
山來耶。後過漁梁見捕魚者。宗因浴其上流。而魚悉不可捕。又與沙門道開夜語頗。聞蓬萊事。
晉曇始
關中人。史亡其氏。為沙門大元末。游遼東。授三乘法。為高麗佛教流通之始也。義熙初。還長安又大弘佛教。名振三輔。始兩足白行泥淖中不玷汙。號白足和尚。有男子王胡者。其叔死數年。忽還家牽胡手。游地獄。且祝曰。當奉事白足阿練。既歸。胡遍求得以事之。於是神異顯著。晉末匈奴自朔方來。陷關中殺伐多。始遇之而刃不能傷。赫連勃勃嗟異。赦。余沙門不殺。始因潛山林禪誦。俄拓㧞燾王長安。而任崔浩以𡨥謙之之言勸。燾盡誅沙門。以絕其法。使無為民害。燾信之。太平七年。遣兵。燒佛舍。放僧尼。罷道。竄逸者捕斬之。一境為空。久之始知其可化。因燾元會曰。持錫至宮門伍伯白有道人至。燾曰。趣斬之刃下不傷。以白燾。燾大怒抽佩力自斬。不能傷。劍有微痕。如線。令置虎檻中。虎皆怖伏。不敢瞬。燾於是延上殿再拜悔謝。始為說法。燾愧恨感疾。而浩謙皆以惡疾。死。燾忿以事盡誅兩族。下書興復釋教。燾死孫浚嗣佛法又盛始。不知所終。
晉杯渡者
莫知姓氏。亦不省何許人。始見於冀州如清狂者。挈一木杯。渡水必乘之。時號杯渡嘗托宿一富人家。龕有
【現代漢語翻譯】 現代漢語譯本： 山來耶（地名）。後來經過漁梁，看見有人在捕魚。曇始因此在上游沐浴，結果魚都無法捕撈到。他又與沙門道開夜間交談，聽聞了不少關於蓬萊仙境的事情。
晉代的曇始
是關中人，史書沒有記載他的姓氏。大元末年，他作為沙門遊歷遼東，傳授三乘佛法，是高麗佛教流通的開端。義熙初年，他返回長安，再次大力弘揚佛教，名聲震動關中地區。曇始兩腳潔白，行走在泥濘中也不沾染污垢，因此被稱為白足和尚。有個叫王胡的男子，他的叔叔死了幾年后，忽然回家拉著王胡的手，遊歷地獄，並且祝願說：『應當奉事白足阿練（指曇始）。』回來后，王胡四處尋找，得以侍奉曇始。於是，曇始的神異事蹟顯著。晉朝末年，匈奴從朔方來，攻陷關中，大肆殺戮。曇始遇到他們，刀刃卻不能傷害他。赫連勃勃感到驚異，赦免了他，其餘的沙門則不被赦免。曇始因此潛藏在山林中禪修誦經。不久，拓跋燾攻佔長安，聽信崔浩和寇謙之的讒言，勸說拓跋燾誅殺所有沙門，以斷絕佛教，使佛教不再危害百姓。拓跋燾相信了他們的話。太平七年，派遣士兵焚燒佛寺，釋放僧尼，廢除佛教，逃竄的人被抓捕斬殺，整個地區變得空蕩蕩的。過了很久，曇始知道可以教化拓跋燾了，於是在拓跋燾的元會上說：『拿著錫杖來到宮門，守門的士兵報告說有道人來了。』拓跋燾說：『快斬了他！』刀砍下去卻不能傷害他，士兵將此事稟告拓跋燾。拓跋燾大怒，抽出佩劍用力砍去，仍然不能傷害他，劍上只有一道細微的痕跡，像線一樣。於是命令將曇始關進虎籠中，老虎都害怕地趴伏著，不敢眨眼。拓跋燾於是請曇始上殿，再次拜謝懺悔。曇始為他說法。拓跋燾感到慚愧悔恨，得了疾病，而崔浩和寇謙之都因惡疾而死。拓跋燾憤怒，將兩族全部誅殺。下令興復佛教。拓跋燾死後，孫子拓跋浚繼承王位，佛法又興盛起來。曇始最終不知所終。
晉代的杯渡
不知道他的姓氏，也不知道他是哪裡人。最初在冀州出現，像個瘋癲的人。拿著一個木杯，渡河時必定乘坐它。當時人們稱他為杯渡。他曾經寄宿在一個富人家中，富人家的佛龕里有...
【English Translation】 English version: Shan Lai Ye (place name). Later, passing by Yuliang, he saw fishermen catching fish. Tan Shi then bathed in the upper reaches, and as a result, no fish could be caught. He also had night talks with the Shramana Dao Kai, hearing much about the Penglai fairyland.
Tan Shi of the Jin Dynasty
Was a native of Guanzhong, but his surname was not recorded in history. At the end of the Dayuan period, as a Shramana, he traveled to Liaodong, teaching the Three Vehicles of Dharma, which was the beginning of the circulation of Buddhism in Goryeo. In the early years of Yixi, he returned to Chang'an and vigorously promoted Buddhism again, and his reputation shook the Guanzhong area. Tan Shi's feet were white, and he did not get dirty when walking in the mud, so he was called the White-Footed Monk. There was a man named Wang Hu, whose uncle died a few years later, suddenly returned home, took Wang Hu's hand, toured hell, and prayed: 'You should serve the White-Footed Aranya (referring to Tan Shi).' After returning, Wang Hu searched everywhere and was able to serve Tan Shi. As a result, Tan Shi's miraculous deeds became prominent. At the end of the Jin Dynasty, the Xiongnu came from Shuofang, captured Guanzhong, and carried out massacres. Tan Shi encountered them, but the blade could not harm him. Helian Bobo was amazed and pardoned him, but the rest of the Shramanas were not pardoned. Tan Shi therefore hid in the mountains to practice meditation and chanting. Soon, Tuoba Tao captured Chang'an, listened to the slander of Cui Hao and Kou Qianzhi, and persuaded Tuoba Tao to kill all the Shramanas in order to cut off Buddhism and prevent it from harming the people. Tuoba Tao believed them. In the seventh year of Taiping, he sent soldiers to burn Buddhist temples, release monks and nuns, abolish Buddhism, and those who fled were captured and beheaded, and the entire area became empty. After a long time, Tan Shi knew that Tuoba Tao could be transformed, so at Tuoba Tao's Yuanhui, he said: 'Holding a tin staff, he came to the palace gate, and the guards reported that a Taoist had arrived.' Tuoba Tao said: 'Quickly behead him!' The knife struck down but could not harm him, and the soldiers reported this to Tuoba Tao. Tuoba Tao was furious, drew his sword and struck hard, but still could not harm him, and there was only a slight mark on the sword, like a line. So he ordered Tan Shi to be locked in a tiger cage, and the tigers were all afraid and prostrated, not daring to blink. Tuoba Tao then invited Tan Shi to the palace, bowed again and repented. Tan Shi preached to him. Tuoba Tao felt ashamed and remorseful, and fell ill, while Cui Hao and Kou Qianzhi both died of malignant diseases. Tuoba Tao was furious and killed both clans. He issued an order to revive Buddhism. After Tuoba Tao died, his grandson Tuoba Jun succeeded to the throne, and Buddhism flourished again. Tan Shi eventually disappeared without a trace.
Bei Du of the Jin Dynasty
His surname is unknown, and it is not known where he came from. He first appeared in Jizhou, like a madman. He carried a wooden cup, and always rode it when crossing the river. At that time, people called him Bei Du (Cup Crosser). He once stayed overnight in a wealthy man's house, and there was a Buddhist niche in the wealthy man's house...
金像。竊之而去。雖徐行馬追之。莫能及也。乘杯絕孟津。至京師。時年四十許者狀。寒窘喜怒不常。出語無緣飾。盛寒穴冰而浴。或著屐登山。或跣曝市中行止。荷一蘆圌。詣延賢寺沙門法意。意館之尤勤。忽棄去行瓜步。欲登舟。舟人未及應。即又乘杯至北岸。廣陵村有李氏方飯僧。渡徑入置蘆圌庭中。坐席上。眾環目之。渡自若。座有怒者。李氏見蘆圌礙往來處。欲移之。饒力不能動。食畢提之。笑而去。且呼曰。四天王。四天王。福李家。時有豎子。竊見圌中。有四小兒皆長數寸。眉目如畫。李氏異而追之。失所在。又三日見坐西界蒙籠樹下。乃拜請還家。供事之。飲啖無所擇。沛國劉伯興為兗州刺史。走使要之。負蘆圌。至。伯興。尊之。竊窺其中。唯敗衲木杯而已。與語不解。乃還李氏。一旦忽索伽梨。趣為辦之。𢹂去。夜聞異香遍一境。黎明尋至北岸。僵席伽梨臥。旁皆青蓮華。撼之死矣。又數日人自彭城來云。見渡客白衣黃欣家。欣信敬。而貧日食麥飯。渡甘美之。留半年。忽令辨蘆圌。三十六枚。欣曰。止得十枚。渡使必如其數列中庭。俄金帛皆滿直百餘萬。以施欣乃去。館京師朱文殊家。文殊扣頭求濟。渡不答。文殊喜曰。佛法默然蓋許之也。又游吳中從漁者乞魚。得餒者投水中活游而去。他日
【現代漢語翻譯】 現代漢語譯本：有一尊金像，有人偷走了它。即使快馬加鞭地追趕，也無法追上。小偷乘坐木杯橫渡孟津（地名），到達京城。這人大約四十多歲的樣子，外表寒酸窘迫，喜怒無常，說話粗俗沒有修飾。在嚴寒時節鑿開冰面洗澡，有時穿著木屐登山，有時光著腳在鬧市中行走。他肩上扛著一個蘆葦編的圓囤（lú chuí），去拜訪延賢寺的沙門（shā mén，出家修行的佛教徒）法意。法意非常熱情地招待他。忽然，這個人拋下圓囤離開，前往瓜步（地名），想要登船。船伕還沒來得及迴應，他就又乘著木杯到了北岸。廣陵村（地名）有個姓李的人家正在齋僧（zhāi sēng，供養僧人飯食），這個人穿過小路，走進李家，把蘆葦圓囤放在庭院中，自己坐在蓆子上。眾人都驚訝地看著他，但他卻很自在。席間有人很生氣，李氏見蘆葦圓囤擋住了來往的道路，想要挪動它，卻用盡力氣也無法移動。吃完飯後，他提起圓囤，笑著離開了，並且喊道：『四天王（Sì Tiānwáng，佛教護法神），四天王，保佑李家！』當時有個小孩，偷偷看到圓囤中，有四個小孩子，都只有幾寸高，眉目如畫。李氏感到很驚異，就追趕他，卻失去了他的蹤影。又過了三天，有人看見他坐在西界（地名）的蒙籠樹下，於是就拜請他回家，供養他。他吃喝不挑剔。沛國（地名）的劉伯興（Liú Bóxīng）擔任兗州（Yǎnzhōu，地名）刺史（cì shǐ，古代官名），派人快馬加鞭地邀請他。他揹著蘆葦圓囤，到了劉伯興那裡。劉伯興很尊敬他，偷偷地看圓囤裡面，卻只有破舊的僧衣和木杯而已。和他說話，他也不明白。於是就把他送回了李氏家中。有一天，他忽然索要袈裟（jiāshā，僧侶所穿的法衣），催促趕快為他準備。他穿著袈裟離開。夜裡，人們聞到奇異的香味遍佈整個地區。黎明時尋找他，發現他僵硬地躺在蓆子上，穿著袈裟，旁邊都是青蓮花。搖晃他，已經死了。又過了幾天，有人從彭城（地名）來，說看見他在渡口的黃欣（Huáng Xīn）家，黃欣很信奉他，但是很貧窮，每天只能吃麥飯。這個人覺得麥飯很甘甜美味，在黃欣家住了半年。忽然，他讓黃欣準備蘆葦圓囤，要三十六個。黃欣說：『我只有十個。』這個人一定要黃欣按照他說的數量排列在中庭。不久，金銀財寶都堆滿了庭院，價值超過一百多萬，他把這些都施捨給了黃欣，然後就離開了。他住在京城的朱文殊（Zhū Wénshū）家。朱文殊叩頭請求他救濟，這個人不回答。朱文殊高興地說：『佛法（fófǎ，佛教教義）默然，大概就是答應了。』他又在吳中（地名）遊歷，向漁夫乞討魚。得到已經快要死的魚，就投到水中，魚活了過來，遊走了。後來……
【English Translation】 English version: There was a golden statue, and someone stole it. Even if pursued by a fast horse, it could not be caught. The thief rode a wooden cup across Mengjin (place name), arriving at the capital city. This person appeared to be in his forties, looking poor and distressed, with unpredictable moods, and speaking crudely without embellishment. In the severe cold, he would break the ice to bathe, sometimes wearing wooden clogs to climb mountains, and sometimes walking barefoot in the bustling marketplace. He carried a reed-woven round container (lú chuí) on his shoulder and went to visit the Shramana (shā mén, a Buddhist monk who has left home to practice) Fayi (Fǎyì) at Yanxian Temple. Fayi treated him with great hospitality. Suddenly, this person abandoned the round container and left, heading to Guabu (place name), intending to board a boat. Before the boatman could respond, he rode the wooden cup to the north bank. In Guangling Village (place name), there was a Li family who were offering food to monks (zhāi sēng), this person crossed the path, entered the Li family, placed the reed round container in the courtyard, and sat on the mat. Everyone looked at him in surprise, but he was at ease. During the meal, someone became angry, and the Li family, seeing that the reed round container was blocking the way, tried to move it, but could not move it even with all their strength. After the meal, he picked up the round container, laughed, and left, shouting: 'Four Heavenly Kings (Sì Tiānwáng, Buddhist guardian deities), Four Heavenly Kings, bless the Li family!' At that time, there was a child who secretly saw in the round container, there were four small children, all only a few inches tall, with painted-like eyebrows and eyes. The Li family felt very strange and chased after him, but lost track of him. Three days later, someone saw him sitting under the Menglong tree in Xijie (place name), so they invited him home and made offerings to him. He was not picky about what he ate or drank. Liu Boxing (Liú Bóxīng) of Peiguo (place name) served as the Inspector (cì shǐ, ancient official title) of Yanzhou (Yǎnzhōu, place name), and sent someone to invite him quickly. He carried the reed round container on his back and arrived at Liu Boxing's place. Liu Boxing respected him and secretly looked inside the round container, but there were only old tattered monk's robes and a wooden cup. When spoken to, he did not understand. So he was sent back to the Li family. One day, he suddenly asked for a Kasaya (jiāshā, a robe worn by monks), urging them to prepare it quickly for him. He left wearing the Kasaya. At night, people smelled a strange fragrance throughout the region. At dawn, they searched for him and found him lying stiffly on the mat, wearing the Kasaya, with blue lotus flowers all around. They shook him, but he was dead. A few days later, someone came from Pengcheng (place name) and said that they saw him at the ferryman Huang Xin's (Huáng Xīn) house. Huang Xin believed in him, but was very poor and could only eat wheat porridge every day. This person found the wheat porridge sweet and delicious, and stayed at Huang Xin's house for half a year. Suddenly, he asked Huang Xin to prepare reed round containers, thirty-six of them. Huang Xin said: 'I only have ten.' This person insisted that Huang Xin arrange them in the courtyard according to the number he said. Soon, gold and silver treasures filled the courtyard, worth more than a million, and he gave all of these to Huang Xin, and then left. He stayed at Zhu Wenshu's (Zhū Wénshū) house in the capital city. Zhu Wenshu kowtowed and begged him for salvation, but this person did not answer. Zhu Wenshu happily said: 'The Buddha's Dharma (fófǎ, Buddhist teachings) is silent, which probably means he has agreed.' He also traveled in Wuzhong (place name), begging for fish from fishermen. He took the fish that were about to die and threw them into the water, and the fish came back to life and swam away. Later...
又乞之。漁者怒罵不予。渡以兩石子。投網中。俄牛斗水中。裂其網。而牛不復見。東遊天臺。還京師。訪西域沙門僧佉吒于長干寺。沙門僧悟者。與吒同房。嘗窺隙見。吒取剎干玩之。悟由是加敬。又有張奴者。與吒相遇。吒曰。吾東見蔡㹠。南訊馬生。北見王年今欲就杯渡。不期識子於此也。張奴題槐樹詩。詞甚俊偉。而吒答之。亦可觀。及渡見奴如平生。又依南州陳氏。或傳都下別有一杯渡。陳氏父子五人。往觀之。所見無異。而疑。於是為設蜜刀子熏陸香手巾等。於前而留。其二弟即還家見所設。亦如之。謂陳曰。刀子鈍可磨也。已而都下者遷靈鷲寺。陳氏者忽求黃紙二幅。作書。書不成字合同其背。陳問上人何倦。渡不答。吳郡朱靈期自高麗還。舶值風飄。至一洲。洲上有山。山甚高大。因意行十餘里。聞午梵。入一寺。寺七寶所成。僧數輩。皆石像。欲反有呼之者。靈期再拜。得食食味香美。非世間有。一人云。此去都二十餘萬里。嘗識杯渡道人否。靈期曰。識之。其人指北壁一囊曰。其缽具耳。因持以授。並作書著函中曰。見渡當付之。且遺以一青竹杖。使置舶首曰。可三日至石頭。既至。遂失竹杖。有頃。渡來取書。得缽。大笑曰。我不見此缽。且四千年矣。以擲雲中。又接之。陳氏且日門扇上。有
福德門靈人降六字。而渡去絕跡。都下則猶行。山村有庾常者。婢竊物而走。常跡之問渡。渡指曰。死於金陵江邊空冢中。常馳往視之。果然。黃門侍郎孔生疾乞渡祝。渡曰。已為鬼害不可。生俄而死。又齊諧妻胡氏。疾。乞渡祝。祝之而愈。留錢一萬倩諧飯僧去。至赤山湖而化。元嘉三年九月也。諧葬之建業覆舟山。五年三月八日渡復主諧家呂道惠杜天期水丘熙三士在焉。見之大驚。即再拜。渡曰。年大兇。無忌修福業。法意道人。德高可親之禳災。俄門楣上有僧。呼渡。渡仰見之即辭去。
宋法朗
高昌人。史亡其氏。少為沙門。精苦其師法進者。亦有高行。嘗閉戶燕坐。忽見朗立前。進問何從得至此。朗曰。自戶鑰中入。仍與數僧至。日將中。愿為辨供。進起為設饌。但聞匙缽聲。初不見人。大訝之。進以廬山慧遠所贈伽梨為襯。朗曰。眾僧放匕箸去矣。他日當來取之。尋見執㸑者。取伽梨。進欣然授之。明日問之。則執爨者無所取。蓋化身也。魏虜毀減佛法。朗西遊龜茲。龜茲王嘗祝其國之尊者曰。有得道者至。幸報我。欲事之。朗至尊者為王言。王師尊之如佛。俄坐化去。阇維之日。兩眉涌泉濺空。王收骨石起塔于龜茲。時涼州有沙門智整。亦有異行。
宋慧覽
產生氏。醴泉人
【現代漢語翻譯】 現代漢語譯本：福德門（地名）的靈人降臨，六字真言傳遍，人們由此得渡，絕跡于苦難。但在都城，六字真言依然盛行。山村裡有個叫庾常的人，家裡的婢女偷了東西逃走。庾常追尋她到渡口，擺渡人指著說：『她死在金陵江邊的一座空墳里。』庾常急忙趕去檢視，果然如此。黃門侍郎孔生生病，請求擺渡人祈福。擺渡人說：『已經被鬼纏上了，沒救了。』孔生不久就死了。還有齊諧的妻子胡氏，生病了，請求擺渡人祈福。擺渡人給她祈福后，病就好了。胡氏留下錢一萬，請齊諧去供養僧人。到了赤山湖就化掉了。那是元嘉三年九月的事。齊諧把她葬在建業的覆舟山。五年三月八日，擺渡人又來到齊諧家，呂道惠、杜天期、水丘熙三位士人也在。他們見到擺渡人，非常驚訝，立刻拜見。擺渡人說：『今年大兇，要努力修福業，親近法意道人，他德行高尚，可以禳災。』話音剛落，門楣上出現一個僧人，呼喚擺渡人。擺渡人抬頭看見他，就告辭離開了。 宋 法朗（人名） 高昌（地名）人，史書沒有記載他的姓氏。年少時出家為僧。精進刻苦，他的師兄弟中，也有品行高尚的人。曾經關門靜坐，忽然看見法朗站在面前。師兄弟問他從哪裡來的。法朗說：『從門縫裡進來的。』隨後又帶著幾個僧人來了。快到中午的時候，法朗說：『想為大家準備齋飯。』師兄弟起身為他們準備飯菜，只聽到匙子和缽的聲音，卻始終不見人影，非常驚訝。師兄弟用廬山慧遠（人名）贈送的伽梨（袈裟）來襯托。法朗說：『眾僧放下匙子和筷子走了。以後會來取的。』不久，看見一個燒火的人，取走了伽梨。師兄弟欣然地把伽梨給了他。第二天問燒火的人，燒火的人說沒拿過。原來是法朗的化身。北魏（朝代名）毀壞佛法，法朗向西遊歷到龜茲（地名）。龜茲國王曾經告誡國內的尊者說：『如果有得道的人來，請告訴我，我想侍奉他。』法朗到了之後，尊者把情況告訴了國王。國王像對待佛一樣尊敬他。不久，法朗坐化圓寂。火化那天，兩道眉毛涌出泉水，濺向空中。國王收集他的骨灰，在龜茲建造了佛塔。當時涼州（地名）有個沙門叫智整，也有奇異的修行。 宋 慧覽（人名） 產生氏，醴泉（地名）人。
【English Translation】 English version: The spiritual man of Fudemen (place name) descended, and the six-character mantra spread, by which people were delivered and freed from suffering. However, in the capital city, the six-character mantra still prevails. In a mountain village, there was a man named Yu Chang. His maid stole something and ran away. Yu Chang chased her to the ferry, and the ferryman pointed and said, 'She died in an empty tomb by the Jinling River.' Yu Chang rushed to check, and it was indeed so. Kong Sheng, the Yellow Gate attendant, fell ill and asked the ferryman to pray for him. The ferryman said, 'He has already been haunted by ghosts and cannot be saved.' Kong Sheng died soon after. Also, Hu, the wife of Qi Xie, fell ill and asked the ferryman to pray for her. After the ferryman prayed for her, she recovered. Hu left ten thousand coins and asked Qi Xie to make offerings to the monks. She transformed at Chishan Lake. That was in September of the third year of Yuanjia. Qi Xie buried her on Fuzhou Mountain in Jianye. On the eighth day of the third month of the fifth year, the ferryman came to Qi Xie's house again, and the three scholars, Lu Daohui, Du Tianqi, and Shuiqiu Xi, were also there. They were very surprised to see the ferryman and immediately bowed to him. The ferryman said, 'This year is very ominous, you must work hard to cultivate blessings and be close to the Daoist Fayi, who is of high virtue and can ward off disasters.' As soon as he finished speaking, a monk appeared on the lintel, calling for the ferryman. The ferryman looked up and saw him, and then he bid farewell and left. Song Falang (person's name) He was from Gaochang (place name). The historical records do not record his surname. He became a monk when he was young. He was diligent and assiduous, and among his fellow disciples, there were also those of noble character. Once, he closed the door and sat in meditation, and suddenly saw Falang standing in front of him. The fellow disciple asked him where he came from. Falang said, 'I came in through the crack in the door.' Then he brought several monks with him. When it was almost noon, Falang said, 'I would like to prepare vegetarian food for everyone.' The fellow disciple got up to prepare food for them, but only heard the sound of spoons and bowls, and never saw anyone, which was very surprising. The fellow disciple used the Kashaya (robe) given by Huiyuan (person's name) of Lushan to line the offering. Falang said, 'The monks have put down their spoons and chopsticks and left. I will come and get it later.' Soon, he saw a cook take the Kashaya away. The fellow disciple gladly gave him the Kashaya. The next day, he asked the cook, but the cook said he had not taken it. It turned out to be Falang's incarnation. The Northern Wei (dynasty name) destroyed Buddhism, and Falang traveled west to Kucha (place name). The King of Kucha once warned the dignitaries of his country, 'If someone who has attained enlightenment comes, please tell me, I want to serve him.' After Falang arrived, the dignitary told the king about the situation. The king respected him as if he were a Buddha. Soon, Falang passed away peacefully. On the day of cremation, springs of water gushed from his eyebrows and splashed into the air. The king collected his ashes and built a pagoda in Kucha. At that time, there was a monk named Zhi Zheng in Liangzhou (place name), who also had extraordinary practices. Song Huilan (person's name) He was from the Cheng family, from Liquan (place name).
。少與玄高俱以寂觀稱。游西域頂戴佛缽。至罽賓于達磨達比丘咨受禪要。達磨嘗入定。登兜率從彌勒菩薩受戒。轉以戒法。授覽。覽還於闐。以戒授諸比丘。乃由河南出吐谷。渾慕延世子瓊等。敬禮。遣使立左軍寺于蜀。以延之。又移羅浮天宮寺。文帝詔至京師。傳授妙義。久之歿。大明中壽六十。
宋邵碩者
康居人。奓口大目。狀如狂。所至小兒。得侮慢之。時時從酒徒。入市酣飲酒徒多推擠之使去不去。則謾與飲。無所較。然見佛像則百拜。悲嘆流涕。生三男二女。大男名慧生為沙門。碩后亦為沙門。號碩公。出入經行。不問夜旦。意欲為之則往。游益部諸縣。皆以滑稽言事。發人歡笑。而勸以善。因家家喜之。碩至而地臥。則其家有死禍。從乞細席。臥則有生兒之喜。四月八日成都迎像。碩嘗于眾中。匍匐弄師子。伎以自效。是日亦有見之[郫-卑+((白-日+田)/廾)]縣者。蓋分身云。刺史蕭慧開劉孟明並敬事之。孟明嘗使二妾。衣男子衣。給侍公左右。公遽為韻語以卻之。曰寧乞美酒過殘歲。不能年老做夫婿。孟明長史沈仲玉改鞭杖格碩曰。天地嗷嗷從此起。若除此格。得刺史。仲玉聞而除之。及孟明卒。仲玉行州事。元徽元年九月一日。語岷山通云沙門法進曰。我死可露骸松下。
【現代漢語翻譯】 現代漢語譯本： 他年輕時與玄高都以精通寂觀禪法而聞名。他曾遊歷西域，頭頂著佛缽。到達罽賓（Kashmir）后，向達磨（Dharma）比丘請教禪宗的要義。達磨曾經入定，登上兜率天（Tushita Heaven），從彌勒菩薩（Maitreya Bodhisattva）那裡接受戒律，並將戒法傳授給覽（Lan）。覽返回于闐（Khotan），將戒律傳授給各位比丘。之後他從河南前往吐谷渾（Tuyuhun），慕延世子瓊（Qiong, the heir of Muyean）等人恭敬地禮拜他，並派遣使者在蜀地（Sichuan）建立左軍寺來迎接他。後來又遷往羅浮山（Mount Luofu）的天宮寺。文帝（Emperor Wen）下詔讓他前往京師，傳授精妙的佛法要義。很久以後圓寂。在大明（Daming era）年間去世，享年六十歲。
宋朝的邵碩（Shao Shuo）是： 康居（Kangju）人。他長著突出的嘴巴和大眼睛，看起來像個瘋子。無論走到哪裡，小孩們都喜歡侮辱他。他時常和酒友一起去市場痛飲，酒友們大多推搡他，想讓他離開，如果他不走，就隨便給他點酒喝，也不計較。然而，他見到佛像就會百般跪拜，悲嘆流淚。他生了三個兒子和兩個女兒，大兒子名叫慧生（Huisheng），出家做了沙門。邵碩後來也出家做了沙門，法號碩公（Shuo Gong）。他出入行走，不分晝夜。想去哪裡就去哪裡，遊歷益州（Yizhou）各縣，總是用滑稽的言語來勸人行善，引人發笑，因此家家戶戶都喜歡他。碩公如果到某家就躺在地上，那麼這家就會有死亡的災禍。如果向他乞討一條細席，他躺下，那麼這家就會有生孩子的喜事。四月八日成都（Chengdu）迎接佛像時，碩公曾經在眾人之中，匍匐著表演舞獅子，以此來展示自己的技藝。這一天也有人在[郫-卑+((白-日+田)/廾)]縣（Pi County）見到他。這大概就是分身吧。刺史蕭慧開（Xiao Huikai）和劉孟明（Liu Mengming）都非常尊敬他。孟明曾經讓兩個小妾穿上男子的衣服，在碩公左右侍奉。碩公立刻作了一首韻語來拒絕，說：『寧願乞討美酒度過殘年，也不能年老了做人家的丈夫。』孟明的長史沈仲玉（Shen Zhongyu）想用鞭杖來約束碩公，說：『天地間的混亂就從此開始，如果廢除這個約束，就能當上刺史。』仲玉聽了就取消了這個約束。等到孟明去世，仲玉代理州里的事務。元徽（Yuanhui era）元年九月一日，他告訴岷山（Mount Min）通云寺（Tongyun Temple）的沙門法進（Fajin）說：『我死後可以把屍體暴露在松樹下。』
【English Translation】 English version: In his youth, he and Xuan Gao were both renowned for their mastery of the Samatha-vipassana meditation. He traveled to the Western Regions, carrying a Buddha's alms bowl on his head. Upon arriving in Kipin (Kashmir), he consulted the monk Dharma for the essentials of Chan (Zen) Buddhism. Dharma had once entered into Samadhi (deep meditation), ascended to Tushita Heaven, and received precepts from Maitreya Bodhisattva, which he then transmitted to Lan. Lan returned to Khotan, where he imparted the precepts to various monks. Subsequently, he journeyed from Henan to Tuyuhun, where Muyean's heir, Qiong, and others respectfully paid homage to him. They dispatched envoys to establish Zuo Jun Temple in Shu (Sichuan) to welcome him. Later, he moved to Tiangong Temple on Mount Luofu. Emperor Wen issued an edict summoning him to the capital to impart profound Buddhist doctrines. He passed away after a long time. He died during the Daming era at the age of sixty.
Shao Shuo of the Song Dynasty was: A native of Kangju. He had a protruding mouth and large eyes, appearing like a madman. Wherever he went, children would mock and insult him. He often went to the market with drinking companions, indulging in heavy drinking. His companions would often push him away, trying to make him leave, but if he didn't, they would casually give him some wine without much concern. However, upon seeing a Buddha statue, he would prostrate himself repeatedly, lamenting and shedding tears. He had three sons and two daughters. His eldest son, Huisheng, became a Shramana (Buddhist monk). Shao Shuo later also became a Shramana, known as Shuo Gong. He would go in and out, walking around, regardless of day or night. He would go wherever he wanted, traveling to various counties in Yizhou, always using humorous words to advise people to do good, making them laugh, and thus he was liked by every household. If Shuo Gong arrived at a house and lay on the ground, that family would have a misfortune of death. If they begged him for a thin mat and he lay down, then that family would have the joy of a birth. On the eighth day of the fourth month, when Chengdu welcomed the Buddha image, Shuo Gong once crawled among the crowd, performing a lion dance to display his skills. On that day, some people also saw him in Pi County. This was probably a manifestation of his ability to be in multiple places at once. The Prefect Xiao Huikai and Liu Mengming both respected him greatly. Mengming once had two concubines dress in men's clothing to serve Shuo Gong on his left and right. Shuo Gong immediately composed a verse to decline, saying: 'I would rather beg for fine wine to pass the remaining years, than become someone's husband in old age.' Shen Zhongyu, Mengming's chief clerk, wanted to use whips and canes to restrain Shuo Gong, saying: 'The chaos of the world begins from this. If this restraint is removed, one can become the Prefect.' Zhongyu heard this and removed the restraint. When Mengming died, Zhongyu took over the affairs of the state. On the first day of the ninth month of the first year of the Yuanhui era, he told the Shramana Fajin of Tongyun Temple on Mount Min: 'After I die, you can expose my corpse under the pine trees.'
然兩腳須著履。進從之。已而化。舁其尸露之。明日往視失所在。俄有自[郫-卑+((白-日+田)/廾)]縣來者。曰昨見公行市中。一腳著履。曰為我語進公。小兒輩欺我。止予我只履。進驚問沙彌。沙彌曰。舁尸時一履墮。行急不及系也。
齊法匱
生玩氏。吳興於潛人。少師事枳園沙門法楷。楷以道學為瑯邪王奐王肅師。匱為人。恭愿質樸。寡語自守。不交世俗。誦法華經。寺有勝法師者。老病匱依止護視之。勝已。葬之如法。聚襯施造旃檀像。像成設大會慶之。家寓都城大市。將亡。一日遍赴定林枳園並其家中食。歸閉房臥而化。其尸香軟。屈二指乃知其得果也。武帝聞之臨。吊。文宣文惠從焉。塔于枳園。永明七年也。
齊僧慧
生劉氏。不知何許人。客荊州。數十年主南陽劉虸所建陟𡵆寺。狀五六十歲許。為人無威儀。至病人家。瞋必死。喜必生。俗以此卜之。見人先未嘗相識。輒知其親。表存亡之詳。嘗從津吏求渡。吏以舟小辭焉。俄見慧已濟行岸上。時中山甄恬。南平車曇同日請慧。皆赴之。文慧太子要入京師。過寶誌。志撫其背曰。赤龍子余無所言。還荊州遇鎮西長史劉景蕤。忽慟哭。俄景蕤果為刺史所害。后不知所終。時長沙有沙門慧遠亦有異跡。能分身赴請云。
【現代漢語翻譯】 現代漢語譯本：然而（發現）兩隻腳必須穿著鞋子。進公照做了。不久之後（屍體）火化了，人們抬著他的屍體暴露在外。第二天去看，屍體已經不見了。不久，有一個從[郫-卑+((白-日+田)/廾)]縣來的人說：『昨天我看見他在市場中行走，一隻腳穿著鞋子。』（人們）對他說：『請你替我告訴進公，小孩子們欺騙我，只給我一隻鞋子。』進公聽了非常驚訝，問沙彌（Śrāmaṇera，佛教術語，指未成年出家男子）。沙彌說：『抬屍體的時候，掉了一隻鞋子，當時走得急，沒來得及繫上。』
齊法匱
法匱，俗姓玩，是吳興於潛人。年輕時師從枳園的沙門（Śrāmaṇera，佛教術語，指已出家的男子）法楷。法楷以道學作為瑯邪王奐（Wáng Huàn）、王肅（Wáng Sù）的老師。法匱為人恭敬謙遜，質樸老實，沉默寡言，嚴於律己，不與世俗交往。他誦讀《法華經》。寺廟裡有一位勝法師，年老多病，法匱依止並照顧他。勝法師去世后，法匱按照佛法安葬了他，積攢佈施的錢財，建造旃檀（Candana，一種香木）佛像。佛像建成后，舉行盛大的法會慶祝。他家住在都城的大市場。臨終前，有一天，他遍訪定林寺、枳園寺以及自己的家中用餐。回來后，關上房門躺下就去世了。他的屍體柔軟且有香味，彎曲兩根手指，人們才知道他已經證得果位。武帝（Wǔ Dì）聽說了這件事，親自來弔唁，文宣（Wén Xuān）、文惠（Wén Huì）也跟隨前來。他的塔建在枳園寺，那是永明七年。
齊僧慧
僧慧，俗姓劉，不知道是哪裡人，寄居在荊州。幾十年住在南陽劉虸（Liú Zǐ）所建造的陟𡵆寺。看起來大約五六十歲的樣子。他為人沒有威儀。到病人家裡，如果他表現出憤怒，病人必定會死；如果他表現出高興，病人必定會活。世俗之人用這個來占卜。他見到人，即使之前從未相識，也能知道那人的親屬，詳細地說出他們的生死情況。曾經向津吏請求渡河，津吏因為船小而拒絕了他。不久，人們看見僧慧已經渡河，走在岸上。當時，中山的甄恬（Zhēn Tián）、南平的車曇（Chē Tán）同一天邀請僧慧，他都應邀前往。文惠太子（Wén Huì Tàizǐ）想要他進入京師，（僧慧）路過寶誌（Bǎo Zhì）禪師那裡，寶誌禪師撫摸著他的背說：『赤龍子（Chì Lóng Zǐ），我沒有什麼可說的。』（僧慧）返回荊州，遇到鎮西長史劉景蕤（Liú Jǐng Ruí），忽然痛哭。不久，劉景蕤果然被刺史所殺害。後來不知道他最終去了哪裡。當時長沙有一位沙門（Śrāmaṇera，佛教術語，指已出家的男子）慧遠（Huì Yuǎn）也有奇異的事蹟，能分身前往應邀赴約，據說。
【English Translation】 English version: However, both feet had to wear shoes. Duke Jin followed the instruction. Soon after, the body was cremated, and people carried his body and exposed it. The next day, they went to check, but the body was gone. Shortly after, someone from [郫-卑+((白-日+田)/廾)] County came and said, 'Yesterday I saw him walking in the market with one shoe on.' (People) said to him, 'Please tell Duke Jin for me that the children deceived me and only gave me one shoe.' Duke Jin was very surprised and asked the Śrāmaṇera (Buddhist novice). The Śrāmaṇera said, 'When carrying the body, one shoe fell off, and we were in a hurry and didn't have time to tie it back on.'
Qi Fa Kui
Fa Kui, whose secular surname was Wan, was a native of Yuqian in Wuxing. In his youth, he studied under the Śrāmaṇera (Buddhist monk) Fa Kai of Zhiyuan. Fa Kai served as a teacher of Daoism for Wang Huan and Wang Su of Langya. Fa Kui was respectful, honest, simple, and taciturn, keeping to himself and not associating with worldly affairs. He recited the Lotus Sutra. In the temple, there was a Dharma master Sheng, who was old and sick, and Fa Kui took care of him. After Dharma master Sheng passed away, Fa Kui buried him according to the Dharma, and accumulated donations to build a sandalwood (Candana, a type of fragrant wood) statue. After the statue was completed, a grand Dharma assembly was held to celebrate. His family lived in the big market of the capital city. Before his death, one day, he visited Dinglin Temple, Zhiyuan Temple, and his own home for meals. After returning, he closed the door and lay down and passed away. His body was soft and fragrant, and by bending two fingers, people knew that he had attained enlightenment. Emperor Wu heard of this and personally came to mourn, and Wen Xuan and Wen Hui followed. His pagoda was built in Zhiyuan Temple, in the seventh year of Yongming.
Qi Monk Hui
Monk Hui, whose secular surname was Liu, was unknown from where, and resided in Jingzhou. For decades, he lived in Zhijun Temple, built by Liu Zi of Nanyang. He looked about fifty or sixty years old. He had no dignified manner. When he went to a sick person's house, if he showed anger, the patient would surely die; if he showed joy, the patient would surely live. Common people used this to predict. When he met people, even if he had never met them before, he could know their relatives and tell the details of their life and death. Once, he asked a ferryman for a ride, but the ferryman refused because the boat was small. Soon after, people saw Monk Hui had already crossed the river and was walking on the shore. At that time, Zhen Tian of Zhongshan and Che Tan of Nanping invited Monk Hui on the same day, and he accepted both invitations. Crown Prince Wen Hui wanted him to enter the capital, and (Monk Hui) passed by Chan Master Bao Zhi's place, Bao Zhi stroked his back and said, 'Red Dragon Son, I have nothing to say.' (Monk Hui) returned to Jingzhou and met Liu Jingrui, the chief clerk of the Zhenxi, and suddenly cried bitterly. Soon after, Liu Jingrui was indeed killed by the governor. Later, it was unknown where he eventually went. At that time, there was a Śrāmaṇera (Buddhist monk) Hui Yuan in Changsha who also had extraordinary deeds, and could divide himself to attend invitations, it is said.
齊慧通
不知何許人。宋元嘉中。見於壽春衣弊露宿野中。自稱鄭散騎。言未然事。皆驗。江陵有邊僧歸者。商于壽春。將還。通來欲寄物。僧歸以檐重不許。強增之。然檐殊不覺重。行數里即別去曰。我有女兄名慧緒。住三層寺。煩致意。忽不見。顧所寄物。亦失之。僧歸大驚。至則求慧緒語之。緒曰。吾無弟。即往求通不見。及通至江陵而慧緒亦死。入其房問訊委悉。因留江陵行見人家墳墓。無不言其氏族死亡年月。江陵人皆相視驚異。或時懸指偷劫道其罪狀。故群盜見之。亦掩跡避走。俄就任漾家。索酒。甚急。曰我遠行不復相見。為謝諸知識。宜各精進修善為。先飲醉臥墻下而化。數日復有人見行市中。追及共語久之乃失。
梁寶誌者
不測之人也。宋元嘉中。金陵人朱氏婦于上巳日。聞兒啼鷹巢中。梯樹得之。養以為子。方面瑩徹如鏡。手足皆鳥爪。七歲去。依鐘山大沙門僧儉。為童子。長而落髮。修習禪觀。坐必閱旬浹。久之。忽無定居。多來往皖山劍領之下。發而徒跣。著錦袍。飲啖同流俗。恒以剪刀。及鏡縑帛等。負之柱杖而。趨經聚落。兒童嘩逐之。或微索酒。或累日不食。嘗從食鲙者。求鲙。食者與而心非之。即吐水中皆成生魚游去。時時題詩。初不可解。后皆有驗
【現代漢語翻譯】 現代漢語譯本 齊慧通 不知是哪裡人。在宋元嘉年間，有人在壽春見到他，衣衫襤褸，露宿在野外。他自稱是鄭散騎，說的事情沒有不應驗的。江陵有個邊地來的僧人要回鄉，在壽春做買賣，準備回去。慧通來找他，想寄託一些東西。僧人因為擔子重，不答應。慧通強行增加了一些東西，但僧人卻一點也沒覺得重。走了幾里路，慧通就告別說：『我有個姐姐名叫慧緒（智慧的思緒），住在三層寺，麻煩你替我問候她。』說完忽然不見了。僧人回頭看他寄託的東西，也消失了。僧人非常驚訝。到了三層寺，就去拜訪慧緒，把事情告訴了她。慧緒說：『我沒有弟弟。』僧人再去尋找慧通，卻找不到了。等到慧通到了江陵，慧緒也去世了。僧人到她的房間里，詳細詢問了情況。於是留在江陵，看到人家的墳墓，沒有不說出他們的姓氏、家族、死亡年月的。江陵人都互相看著，感到驚異。有時他會指著小偷強盜，說出他們的罪行。所以強盜們見到他，也都會掩藏軌跡，躲避逃走。不久，他到任漾家，急著要酒喝，說：『我要遠行了，不會再相見了。替我謝謝各位朋友，希望大家各自努力精進，多做善事。』說完喝醉了，躺在墻下圓寂了。過了幾天，又有人在街市上看到他，追上去和他說了很久的話，然後又不見了。 梁寶誌 也是個深不可測的人。在宋元嘉年間，金陵人朱氏的妻子在上巳日，聽到鷹巢中有嬰兒的啼哭聲，就搭梯子上樹，把嬰兒取了下來，收養為兒子。這孩子面容方正，像鏡子一樣明亮，手腳都像鳥爪。七歲的時候離開了家，依附於鐘山的大沙門僧儉，做童子。長大后剃度出家，修習禪觀，一坐就是十幾天。時間久了，忽然沒有固定的居所，經常來往于皖山劍領之下。披散著頭髮，光著腳，穿著錦袍，吃喝和普通人一樣。經常拿著剪刀、鏡子、縑帛等東西，拄著枴杖，在村落里走動。孩子們喧鬧著追逐他。有時他會稍微要點酒喝，有時幾天都不吃飯。曾經向吃魚膾的人要魚膾，吃魚膾的人給了他，但心裡卻不情願。寶誌就把魚膾吐到水裡，都變成了活魚遊走了。他時常題寫詩句，起初讓人無法理解，後來都應驗了。
【English Translation】 English version Qi Huitong His origins are unknown. During the Yuanjia period of the Song dynasty, he was seen in Shouchun, dressed in rags and sleeping in the wilderness. He claimed to be Zheng Sanqi (a minor official title), and everything he predicted came true. A monk from the border region in Jiangling was returning home and was trading in Shouchun. Huitong came to him, wanting to entrust him with some items. The monk refused because his load was heavy. Huitong insisted on adding the items, but the monk didn't feel any heavier. After walking a few miles, Huitong bid farewell, saying, 'I have an elder sister named Huixu (wisdom and thought), who lives in the Three-Story Temple. Please give her my regards.' He suddenly disappeared. The monk looked back at the items he had entrusted, and they were also gone. The monk was greatly surprised. When he arrived at the Three-Story Temple, he visited Huixu and told her what had happened. Huixu said, 'I have no younger brother.' The monk went to look for Huitong again, but couldn't find him. When Huitong arrived in Jiangling, Huixu also passed away. The monk went to her room and inquired about the details. He then stayed in Jiangling, and whenever he saw people's graves, he would tell their surnames, families, and dates of death without fail. The people of Jiangling looked at each other in astonishment. Sometimes he would point out thieves and robbers, revealing their crimes. Therefore, when the robbers saw him, they would hide their tracks and flee. Soon after, he went to Ren Yang's house, urgently asking for wine, saying, 'I am going on a long journey and will not see you again. Please thank all my friends for me, and I hope everyone will strive to be diligent and do good deeds.' After saying this, he drank until he was drunk, lay down under the wall, and passed away. A few days later, someone saw him in the market, chased after him, and spoke with him for a long time, and then he disappeared again. Liang Baozhi He was also an unfathomable person. During the Yuanjia period of the Song dynasty, the wife of Zhu of Jinling heard the cries of a baby in an eagle's nest on the Shangsi Festival. She climbed the tree and took the baby down, raising him as her son. The child had a square face, as bright as a mirror, and his hands and feet were like bird claws. At the age of seven, he left home and attached himself to the great Shramana Sengjian of Zhongshan, becoming a novice. When he grew up, he was ordained as a monk, practicing meditation and contemplation, sitting for as long as ten days at a time. After a long time, he suddenly had no fixed abode, often traveling under the Jianling of Wanshan Mountain. He wore his hair loose, barefoot, wearing a brocade robe, eating and drinking like ordinary people. He often carried scissors, a mirror, silk, and other things, leaning on a staff, walking in the villages. Children would noisily chase after him. Sometimes he would ask for a little wine, sometimes he would not eat for days. Once, he asked someone who was eating fish sashimi for some sashimi. The person gave it to him, but was unwilling in his heart. Baozhi spat the sashimi into the water, and it all turned into live fish swimming away. He often wrote poems, which were initially incomprehensible, but later all came true.
。建元間。異跡甚著。丞相高嵩為武帝言之。以禮自皖山。迎至都下。館于陳征虜家。輒自[厘-厘+力]其面。出十二首。觀世音相。慈嚴妙麗。傾都觀嘆。后帝忿其惑眾。收付建康獄。而遊行市裡。不少變。然在獄中者自若也。一夕使吏取門外所食物。且則文惠太子竟陵王以金缽盛飯。滿兩輿送供。至建康令呂文顯以事啟帝。詔迎至禁中。俄有詔屏除後宮。為家人𡩷。吏亦以例出公。已而猶見公于景陽山上。引比丘七輩行道。帝怒使推驗失所在。吏曰。公出久矣。今在省中。吏就視之。則身如涂墨者。帝聞而大驚。陳顯達鎮江州殷齊之以大司馬從行。往辭公公。引紙畫鴉授之。曰緩急可用也。顯達叛。齊之遁去。顯達遣騎追之。將及。齊之窘甚。時晚景嚑黑。樹林陰翳。無所見群鴉噪其上。因念公前日所授畫。意即匿其處以免。鄱陽忠烈王飯公于私弟。去則置荊枝于門上。俄詔王領荊州。
衛尉胡諧病。以書邀屈。語尤切。公題其書尾曰。明屈翌日果尸出。
僧法正欲以衣施而求之龍光罽賓兩寺。皆無有。曰夜宿此黎明去矣。厲侯伯。公所厚善者。又求之其家。侯伯曰。公昨就吾家行道倦。今臥未興。求者視之。笑而起。公在花林園。忽重著三布帽。然亦不知何自得也。俄而武帝崩。文慧太子豫章文
【現代漢語翻譯】 現代漢語譯本：建元（年號）年間，他的奇異事蹟非常顯著。丞相高嵩向武帝稟告了他的情況，武帝以禮節從皖山將他迎至都城，安置在陳征虜的家中。他經常自己用泥塗抹臉面，顯現出十二種觀世音菩薩的形象，慈祥莊嚴，美妙無比，傾動整個都城的人都來觀看讚歎。後來武帝惱怒他迷惑百姓，將他收押在建康的監獄中，但是街市裡，情況並沒有多少改變。然而他在獄中卻安然自若。一天晚上，他讓獄吏去取門外的食物，恰逢文惠太子、竟陵王用金缽盛滿兩車飯送來供養。這件事傳到建康令呂文顯那裡，呂文顯稟告了武帝，武帝下詔將他迎入宮中。不久，又有詔令讓後宮的妃嬪們避開，把他當作家人一樣對待。獄吏也按照慣例放他出獄。之後，人們仍然在景陽山上看見他，帶領著七個比丘行走修行。武帝惱怒，派人去查驗他的去處，獄吏說：『他離開很久了，現在在省中。』獄吏前去檢視，發現他身體像塗了墨一樣。武帝聽了非常驚訝。陳顯達鎮守江州，殷齊之以大司馬的身份跟隨他出行，前往向他辭行，他拿出一張紙畫了一隻烏鴉交給殷齊之，說：『緊急的時候可以用它。』後來陳顯達叛亂，殷齊之逃跑，陳顯達派騎兵追趕他，將要追上的時候，殷齊之非常窘迫。當時天色已晚，昏暗一片，樹林陰暗茂密，什麼也看不見，只有一群烏鴉在樹上喧鬧。殷齊之想起他之前給的畫，心想就藏在烏鴉所在的地方可以免於一難。鄱陽忠烈王在私宅里請他吃飯，離開的時候，他在門上放了一根荊條。不久，朝廷下詔讓鄱陽忠烈王領兵鎮守荊州。 衛尉胡諧生病，用書信邀請他，言辭非常懇切。他在胡諧的信尾題寫道：『明天胡諧的屍體就會被擡出來。』第二天果然應驗了。 僧人法正想用一件袈裟佈施給他，去龍光寺和罽賓寺求取，都沒有得到。他說：『今晚住在這裡，明天早上就走了。』厲侯伯是他所厚待的朋友，又去厲侯伯家求取。厲侯伯說：『他昨天來我家修行，感到疲倦，現在正在睡覺沒有起來。』求取袈裟的人去看他，他笑著起身。他住在花林園，忽然又戴了三頂布帽子，也不知道是從哪裡得到的。不久，武帝駕崩，文慧太子、豫章文王...
【English Translation】 English version: During the Jianyuan period (era name), his extraordinary deeds were very prominent. The Prime Minister Gao Song reported his situation to Emperor Wu, who respectfully welcomed him from Mount Wan to the capital and housed him in the residence of Chen Zhenglu. He often smeared his face with mud, manifesting twelve forms of Avalokiteśvara (Guanshiyin Pusa, Bodhisattva of Compassion), with compassionate and dignified, wonderfully beautiful appearances, captivating the entire capital who came to watch and admire. Later, Emperor Wu, angered by his bewitching the people, had him imprisoned in the Jiankang prison, but the situation in the streets did not change much. However, he remained calm and composed in prison. One night, he asked the prison guard to fetch food from outside the gate, and it happened that Prince Wenhui and King Jingling sent two cartloads of rice in golden bowls as offerings. This matter reached the Jiankang magistrate Lü Wenxian, who reported it to Emperor Wu, who then ordered him to be welcomed into the palace. Soon after, there was another edict ordering the concubines in the harem to avoid him, treating him as a member of the family. The prison guard also released him from prison as a matter of routine. Afterwards, people still saw him on Mount Jingyang, leading seven Bhikkhus (Buddhist monks) in practice. Emperor Wu, angered, sent people to investigate his whereabouts. The prison guard said, 'He left long ago and is now in the province.' The prison guard went to check and found his body covered in ink. Emperor Wu was very surprised. Chen Xianda, garrisoning Jiangzhou, and Yin Qizhi, as Grand Marshal, accompanied him on his travels, going to bid him farewell. He took out a piece of paper, drew a crow, and gave it to Yin Qizhi, saying, 'It can be used in times of emergency.' Later, Chen Xianda rebelled, and Yin Qizhi fled. Chen Xianda sent cavalry to pursue him, and as they were about to catch up, Yin Qizhi was in a very difficult situation. It was late, dark, and the trees were dense, making it impossible to see anything except a flock of crows cawing in the trees. Yin Qizhi remembered the painting he had given him earlier and thought that hiding where the crows were would save him from disaster. The Prince Zhonglie of Poyang invited him to dinner at his private residence, and when he left, he placed a thorny branch on the door. Soon after, the court issued an edict ordering the Prince Zhonglie of Poyang to lead troops to garrison Jingzhou. The Commandant of the Guards, Hu Xie, fell ill and invited him with a letter, the words being very earnest. He wrote at the end of Hu Xie's letter, 'Tomorrow, Hu Xie's corpse will be carried out.' The next day, it came to pass. The monk Fazheng wanted to donate a kasaya (robe) to him and sought it from Longguang Temple and Jibin Temple, but neither had one. He said, 'I will stay here tonight and leave tomorrow morning.' Li Houbo, a friend he favored, also sought it from his home. Li Houbo said, 'He came to my house yesterday to practice and felt tired, so he is sleeping and has not yet risen.' The person seeking the kasaya went to see him, and he smiled and got up. He lived in Hualin Garden and suddenly wore three cloth hats, but it was not known where he got them. Soon after, Emperor Wu passed away, and Prince Wenhui, Prince Wen of Yuzhang...
獻王相繼薨。而齊亦自此季矣。靈味寺沙門寶亮。欲施公衲帔。未及有言。公輒自來持帔去。仲熊嘗問己仕所至。直解杖頭左索。擲予之。仲熊后。果至尚書左丞。永明中。館東宮後堂。旦暮每出入諸門無他。末年忽褰衣疾走。以避云。門有血污人。逮西昌害鬱林先令。載尸寄故閹人徐龍駒家。其犢車所過頸血涂。戶限皆滿。建武中。明帝害諸生高士。江泌憂之。南康王子琳訪公禍福。公以香爐舉覆其灰曰。都盡都盡。后皆如其語。徐陵兒時。父𢹂詣公。公拊之曰。天上石麒麟也。屯騎桑偃謀不軌。公見之戟手。詬曰。若欲斫頭穴胸邪。偃汗下不敢仰視。梁受禪。武帝以前朝過於禁錮。至是詔釋之。嘗問曰。弟子煩惑未除。何以治之。答曰十二。又問。十二之旨。曰在書字時節刻滿中。又問。何時得凈心修習。曰安樂禁。又問年祚遠近曰。元嘉元嘉。帝欣然。以為享祚倍宋文之年。天監五年冬旱。雩祭備至。而雨不降。志謂左右曰。吾病不差。就官乞活。儻不奏白。官應得禍。即上啟愿于華光殿。講勝鬘經請雨。帝即命沙門法雲講之。終夕而雪。志又以刀橫水盂上。良久雨。帝初繁刑。公假以神力。令見高祖受極苦於地下。自是省刑。詔畫工張僧繇寫公像。藏禁中僧繇下筆輒不自定。扣頭哀懇。公笑曰。毗婆尸佛蚤留
心。直至如今不得妙。帝偶同公臨江。縱望。有物溯流而上。公舉杖引之。隨杖至。蓋紫旃檀也。詔供奉官俞紹雕公像。頃刻而成。神情如生。帝大悅。置內庭。為子孫世世福。時法雲寺云光師講經。天為雨華。帝意其證聖。夜于含光殿。焚疏請約志云光傅大士四老齋。翌日。云光不至。公嘗聽法雲講法華。至假使黑風。問風果有否。曰世諦故有。第一義諦故無。公曰。若體是假有此亦不可解邪。法雲默然。公則自為主客。辨難鋒出。一座莫有解者。帝嘗從容。問國祚有流難否。公指其喉視之。侯景之亂。尤追繹其言焉。有僧一曰石頭。浮杯來謁帝。帝方與客棋。吟曰殺之。棋罷問。僧所在。侍衛奏適蒙旨。已殺之矣。帝嗟悼。以問公。公曰。陛下前身蚯蚓也。僧嘗為鋤草者。誤 殺蚯蚓。今償債耳。天監十三年。公移花林園像置所居房。帝聞之曰。大師將去我耶。是歲十二月忽命。奏絲竹徹晝夜。至六日終於興皇寺臨亡然一燭。付后合舍人吳慶以聞。帝嘆曰。大師不復留矣。燭者將以後事囑我乎。帝昔與公臨鐘山之定林指前獨龍岡阜曰。此為陰宅。則永其後。帝曰。誰當得之。志曰先行者得。至是以金十二萬。易其地。以葬焉。皇女永康公主薨。盡施其妝奩。建浮圖五層于其上。且冠以無價寶珠云。仍建開善精舍敕
陸倕制銘干冢內。王筠勒碑于寺門。處處傳其遺像焉。畢工。上幸其寺。公忽見於云間。萬衆歡呼。聲震山谷。敕謚廣濟大師。公顯跡之始。可五六十許。及終亦不老。有徐棲道者。年九十三。自言是公外舅弟少公四歲計其亡時。蓋九十七矣。
梁明達姓
康氏。西域康居國人也。童稚出家。及受具足。行業彌峻。脅不至席。日無再飯。天監初。屆益部時則巴峽蠻夷。鼓行抄劫。州郡將徴兵討之。達憫其見殺。乃馳詣賊壘。招撫賊未喻。忽風雨雷電交作。賊懼求達哀救。達使具列千鐙以禱。即明霽如故。賊亦斂縮就農畝。而行役往來者。無復患。皆達力也。嘗道逢縛㹠者。㹠伏地作人語曰。愿上聖解我縛。達遽脫衣贖。又夜從田中歸。弟子以湯濯足泥不去。達曰。此魚膏也。惡可濯以湯哉。因易之以水。泥即去矣。至梓州忽發願欲構精舍。反浮圖于牛頭山。然初未嘗購材而輒訪善工。議者莫不笑其誕。時方三月。涪水涸甚。俄使掘水中出鉅材以為柱。四月水大漲材木翳江下取。而積之如山。未幾寺與塔並就。峻杰壯麗甲一方。
沙門僧救久患攣躄。從達乞治療。達授杖命之行驟步。以反無所苦。
盜有窺其布薩而負物逾垣者。竟眩惑不知所往。卒復拔寺中。慰喻遣去。間據繩床入禪定。煙焰
【現代漢語翻譯】 現代漢語譯本：陸倕（Lù Chuí，人名）在墳墓內製作銘文，王筠（Wáng Jūn，人名）在寺廟門前撰寫碑文，到處都流傳著他的畫像。工程完畢后，皇上駕臨這座寺廟，大眾忽然在云間看見他顯現，眾人歡呼，聲音震動山谷。皇上下令追諡他為廣濟大師（Guǎngjì Dàshī，稱號）。廣濟大師顯靈蹟的開始，大概在五六十歲左右，直到去世也不顯老。有徐棲道（Xú Qī dào，人名）這個人，年齡九十三歲，自稱是廣濟大師的舅舅的弟弟，比廣濟大師小四歲，推算他去世時，大概九十七歲。
梁朝明達（Míng Dá，法號）的俗家姓氏是康（Kāng）。他是西域康居國（Kāngjū Guó，古國名）人。童年出家，等到受了具足戒（jùzújiè，佛教戒律）后，修行更加精進，脅不挨席，一天只吃一頓飯。天監（Tiānjiān，年號）初年，來到益部（Yì bù，地名），當時巴峽（Bāxiá，地名）的蠻夷經常搶劫，州郡將領準備徵兵討伐他們。明達憐憫他們將被殺害，於是前往賊人的營壘，招撫他們。賊人沒有明白他的意思，忽然狂風暴雨雷電交加，賊人害怕，請求明達哀求上天救助。明達讓他們準備好一千盞燈來祈禱，立刻雨過天晴。賊人也收斂起來，從事農耕，而往來的人們，不再受盜賊的侵擾，這都是明達的力量。
曾經在路上遇到捆綁豬（㹠）的人，豬趴在地上說人話，說：『希望上聖解開我的捆綁。』明達立刻脫下衣服贖了它。又有一次晚上從田里回來，弟子用熱水洗腳，泥洗不掉。明達說：『這是魚膏啊，怎麼可以用熱水洗呢？』於是換成冷水，泥就洗掉了。到梓州（Zǐzhōu，地名）后，忽然發願想要在牛頭山（Niútóu Shān，山名）建造精舍，反過來建造佛塔。然而最初沒有購買木材，就去拜訪好的工匠。人們都嘲笑他太荒誕。當時是三月，涪水（Fú Shuǐ，水名）乾涸得很厲害，不久明達讓人在水中挖掘出巨大的木材作為柱子。四月，水大漲，木材順著江水漂流而下，堆積如山。沒過多久，寺廟和塔都建成了，高大雄偉，是當地最好的。
沙門僧救（Sēng Jiù，法號）長期患有攣縮癱瘓的疾病，嚮明達乞求治療。明達給他一根枴杖，命令他快步行走，回去后就沒有什麼痛苦了。
有盜賊窺視明達的布薩（bùsà，佛教儀式），揹著東西翻墻而入，竟然眩暈迷惑，不知道該往哪裡去，最終又回到寺廟中。明達安慰勸導他，讓他離開了。明達有時靠著繩床進入禪定，煙霧
【English Translation】 English version: Lù Chuí (personal name) crafted inscriptions inside the tomb, and Wáng Jūn (personal name) wrote the epitaph at the temple gate. His portraits were circulated everywhere. After the project was completed, the Emperor visited the temple. Suddenly, the public saw him appear in the clouds. The crowd cheered, and the sound shook the mountains and valleys. The Emperor ordered him to be posthumously honored as Grand Master Guǎngjì (Guǎngjì Dàshī, title). The beginning of Grand Master Guǎngjì's manifestation of miraculous signs was around the age of fifty or sixty, and he did not appear old even until his death. There was a man named Xú Qī dào (personal name), who was ninety-three years old. He claimed to be the younger maternal uncle of Grand Master Guǎngjì, four years younger than him. Calculating the time of his death, he was probably ninety-seven years old.
During the Liang Dynasty, the secular surname of Míng Dá (Dharma name) was Kāng. He was from the country of Kāngjū (Kāngjū Guó, ancient country name) in the Western Regions. He became a monk in his childhood. After receiving the full precepts (jùzújiè, Buddhist precepts), his practice became even more diligent. His side never touched the mat, and he only ate one meal a day. In the early years of the Tiānjiān era (Tiānjiān, era name), he arrived in Yì bù (Yì bù, place name). At that time, the barbarians of Bāxiá (Bāxiá, place name) frequently robbed and plundered. The generals of the state and county were preparing to conscript soldiers to attack them. Míng Dá pitied them for being killed, so he went to the bandits' camp to appease them. The bandits did not understand his intention. Suddenly, there was a storm with thunder and lightning. The bandits were afraid and begged Míng Dá to plead for help from Heaven. Míng Dá told them to prepare a thousand lamps to pray. Immediately, the weather cleared up. The bandits also restrained themselves and engaged in farming. The people who traveled back and forth were no longer troubled by bandits. This was all due to Míng Dá's power.
Once, he encountered someone on the road who was tying up a pig (㹠). The pig lay on the ground and spoke human language, saying, 'I hope the Holy One will untie me.' Míng Dá immediately took off his clothes and redeemed it. Another time, he was returning from the fields at night. His disciple used hot water to wash his feet, but the mud would not come off. Míng Dá said, 'This is fish oil. How can you wash it with hot water?' So he changed to cold water, and the mud came off. When he arrived in Zǐzhōu (Zǐzhōu, place name), he suddenly vowed to build a monastery and a pagoda on Niútóu Mountain (Niútóu Shān, mountain name). However, he had not purchased any materials yet, but he visited good craftsmen. People laughed at him for being absurd. At that time, it was March, and the Fú River (Fú Shuǐ, river name) was very dry. Soon, Míng Dá had people dig up huge timbers from the water to use as pillars. In April, the water rose greatly, and the timbers floated down the river and piled up like a mountain. Before long, the temple and pagoda were completed, tall and magnificent, the best in the area.
The śrāmaṇa Sēng Jiù (Dharma name) had long suffered from contracture and paralysis. He begged Míng Dá for treatment. Míng Dá gave him a staff and ordered him to walk quickly. When he returned, he had no pain.
There was a thief who spied on Míng Dá's upavasatha (bùsà, Buddhist ceremony), carrying things over the wall, but he became dizzy and confused, not knowing where to go. Eventually, he returned to the temple. Míng Dá comforted and advised him, and let him leave. Sometimes, Míng Dá leaned against a rope bed and entered samādhi, smoke and flames
赫然。眾趨滅之則固無火也。天監十五年。十二月終於江陵。壽五十五。
元魏檀特師
一名慧豐。所為趺踢。不循戒檢。飲啖一同流俗。然語嘿無常。論未來事。輒驗。居武威。尤狂逸肆意。刺史宇文仲和迎至府中。歷觀庫廄。謂曰何意公畜他官物耶。仲和怒斥去。禁不許復入城。未幾仲和拒朝命不受。代者詔獨孤信以所部擒之。悉沒入其資。時周文方以冢宰輔政。聞其異。馳書召之。至岐會高歡𡨥玉壁。檀特曰。狗豈能過龍門哉。果不至龍門而還。侯景將叛東魏。先是檀特忽刻其杖首。為獼猴形。常令西面日夜捉之以游。又索角弓。牽挽之。俄而景降。尋叛歸梁。大統十七年。春忽著布帽。出入冢宰府。左右驚問之。檀特曰。汝亦著。王亦著也。閱三月。而魏文帝崩。后復著白絹帽。左右問如前對。而夫人薨。后復著。而次子武邑公薨。事之先驗類此。頃之病卒。
元魏河禿師
孝昌中。以沙門形服。游于晉陽市肆。而乍愚乍智。不可測識。人競以河禿師呼之。然竟不知其姓氏鄉里也。齊神武居潛邸武明太后。生文宣帝洋時。太后家貧甚。一日與所親語。因曰。如此則正憂凍餓死耳。文宣在襁褓昉數月。應聲曰。得活太后及左右以其不當言。而言謂以為妖。皆大驚。會聞禿師之異。固邀
【現代漢語翻譯】 赫然（形容詞，意為顯明，顯著）。眾人前去撲滅，卻發現根本沒有火。天監十五年（公元516年），十二月在江陵去世，享年五十五歲。
元魏檀特師（僧侶名號）
一名慧豐。他的行為舉止粗魯放蕩，不遵守戒律，飲食如同世俗之人。然而，他的言語或沉默，都難以捉摸，所說的未來之事，往往應驗。居住在武威時，尤其狂放不羈。刺史宇文仲和將他迎至府中，他巡視府庫馬廄后，說道：『為何您要畜養屬於其他官員的物品呢？』宇文仲和憤怒地斥責他離開，禁止他再進入城中。不久，宇文仲和拒絕朝廷的命令，不接受調任，朝廷派遣獨孤信率領部下擒拿了他，沒收了他的全部財產。當時周文帝宇文泰正以冢宰的身份輔佐朝政，聽說了檀特的奇異之處，便派人快馬加鞭地召見他。到達岐地時，正趕上高歡攻打玉壁。檀特說：『狗怎麼可能越過龍門呢？』結果高歡果然沒有到達龍門就撤兵了。侯景將要背叛東魏時，此前檀特忽然在自己的手杖頂端，刻了一個獼猴的形狀，常常讓它面朝西邊，日夜握著它遊玩。又找來角弓，拉動它。不久侯景投降，隨即又叛變歸順了梁朝。大統十七年（公元551年）春天，檀特忽然戴著布帽，出入冢宰府。左右侍從驚訝地詢問他。檀特說：『你也戴，王也戴。』過了三個月，魏文帝就駕崩了。後來他又戴著白絹帽，左右侍從像之前一樣詢問他，而冢宰的夫人去世了。後來他又戴著白絹帽，而冢宰的次子武邑公去世了。類似這種事先應驗的事情很多。不久之後，檀特因病去世。
元魏河禿師（僧侶名號）
孝昌年間（公元525-527年），他以沙門的裝束，遊走于晉陽的街市之中，時而愚笨，時而聰慧，難以捉摸。人們都稱他為河禿師。然而，最終也不知道他的姓氏和家鄉。齊神武帝高歡居住在潛邸時，武明太后婁昭君，生下文宣帝高洋時。太后家境非常貧寒。一天，她與親近的人說話，說道：『這樣下去，恐怕要凍餓而死了。』當時文宣帝還在襁褓之中，只有幾個月大，應聲說道：『能活下去。』太后和左右侍從認為他不應該說話，認為這是妖異，都非常驚訝。恰好聽說河禿師的奇異之處，便極力邀請他。
【English Translation】 Suddenly (adjective, meaning clear, obvious). People rushed to extinguish it, only to find that there was no fire at all. In the twelfth month of the fifteenth year of the Tianjian era (516 AD), he passed away in Jiangling at the age of fifty-five.
The Monk Tantra of the Northern Wei Dynasty
Also known as Huifeng. His behavior was rough and unrestrained, not following the precepts, and his diet was like that of ordinary people. However, his words or silence were unpredictable, and what he said about future events often came true. When he lived in Wuwei, he was especially wild and unruly. The prefect Yuwen Zhonghe welcomed him to his mansion. After inspecting the treasury and stables, he said, 'Why do you keep things that belong to other officials?' Yuwen Zhonghe angrily rebuked him and forbade him from entering the city again. Soon, Yuwen Zhonghe refused the imperial order and did not accept the transfer. The court sent Dugu Xin to lead his troops to capture him and confiscated all his property. At that time, Emperor Wen of Zhou, Yuwen Tai, was assisting the government as Grand Tutor. Hearing of Tantra's strangeness, he sent someone to summon him quickly. When he arrived in Qi, he happened to meet Gao Huan attacking Yu Bi. Tantra said, 'How can a dog cross the Dragon Gate?' As a result, Gao Huan did not reach the Dragon Gate and withdrew his troops. When Hou Jing was about to betray the Eastern Wei, Tantra had previously carved a monkey shape on the top of his staff, and often made it face west, holding it day and night to play with. He also found a horn bow and pulled it. Soon Hou Jing surrendered, and then rebelled and submitted to the Liang Dynasty. In the spring of the seventeenth year of the Datong era (551 AD), Tantra suddenly wore a cloth hat and entered and exited the Grand Tutor's mansion. The attendants on the left and right were surprised and asked him. Tantra said, 'You also wear it, and the king also wears it.' Three months later, Emperor Wen of Wei died. Later, he wore a white silk hat, and the attendants on the left and right asked him as before, and the Grand Tutor's wife died. Later, he wore a white silk hat again, and the Grand Tutor's second son, Duke Wuyi, died. Similar things that were foretold in advance happened a lot. Soon after, Tantra died of illness.
The Monk Hetu of the Northern Wei Dynasty
During the Xiaochang era (525-527 AD), he wandered through the markets of Jinyang in the attire of a Shramana, sometimes foolish and sometimes wise, making him unpredictable. People called him Monk Hetu. However, in the end, no one knew his surname or hometown. When Emperor Shenwu of Qi, Gao Huan, lived in his private residence, Empress Wuming, Lou Zhaojun, gave birth to Emperor Wenxuan, Gao Yang. The Empress Dowager's family was very poor. One day, she spoke with a close relative, saying, 'At this rate, I'm afraid we will freeze and starve to death.' At that time, Emperor Wenxuan was still in swaddling clothes, only a few months old, and responded, 'We can survive.' The Empress Dowager and the attendants on the left and right thought that he should not have spoken, and thought it was a monster, and were very surprised. It happened that they heard of Monk Hetu's strangeness, so they tried their best to invite him.
以至。悉出文襄魏永熙。后歷問將來祿位。皆無所擬議。獨于文宣舉手指天再三。蓋其意有在矣。
魏勒那漫提
西域人。時住洛陽永寧寺。所學不可測。綦母懷文者。巧思士也。凡國家營宮室製器械。皆參預其畫。嚐出為信州刺史。至是詔修提所住寺。因得與提往來。然心知提有異術。每饋餉祗承以冀開曉。而提視之如常人。懷文私恨之。方蠕蠕之盛。使客至輒館之玄武驛。有一客殊善提。提亦于客厚甚。乘馬衣皮日相就。以夷語問答。無倦色。懷文傍聽。莫能喻。謂提曰。弟子素好佛法。且工儒業。而於世間伎藝稍復閑習。比來盡敬望師降意。而未嘗小賜一言之益。此北狄耳。古所謂獫狁也。人貌獸心。殺生血食。誠何足道。而狎昵如此。提曰。彼惡可慢哉。中國雖讀萬卷書。較其所能所知必弗相過。懷文曰。若然者愿以算術與之角。而賭所乘馬可乎。維時七月。果實繁茂。提即指庭前棗樹曰。此其上所生之實子。能知其數否。懷文笑曰。是豈算術哉。吾不能知也。提曰。蠕蠕則知之。懷文終不信。因與蠕蠕立賭馬券而要之曰。汝必知其實之幾許熟。幾許未熟。幾許有核。幾許無核。然後得所賭如券。蠕蠕頷首應。尋于腰間皮囊中。出一器如權狀。貫五色縷。縷復以白珠貫之。用以量樹上下四旁。又
【現代漢語翻譯】 現代漢語譯本：以至於此。全部出自文襄、魏永熙之手。後來詢問將來的祿位，都無法預測。唯獨對文宣，舉手指天，再三示意。大概他的意思有所指吧。
魏勒那漫提（西域僧人名）：
是西域人。當時住在洛陽永寧寺。所學之深不可測。綦母懷文是個心思巧妙的人。凡是國家建造宮室、製造器械，都參與設計。曾經出任信州刺史。這時奉詔修繕提所居住的寺廟，因此得以與提交往。然而心裡知道提有異術。每次饋贈食物都恭敬承奉，希望得到指點。而提看待他如同平常人。懷文私下裡怨恨他。當時蠕蠕（古代北方民族名）正強盛，派遣使者來，總是安排在玄武驛館居住。有一位使者特別與提交好。提也與使者非常親近。騎著馬，穿著皮衣，每天互相拜訪，用夷語交談，不知疲倦。懷文在旁邊聽，卻不能明白。對提說：『弟子一向愛好佛法，而且精通儒學，對於世間的技藝也稍有涉獵。近來一直盡心敬奉，希望老師能稍稍賜予一些教益。這北狄罷了，古時候所說的獫狁（古代民族名）啊。人面獸心，殺生茹血。實在不值得交往。而您卻如此親近。』提說：『他們怎麼可以輕視呢？中原人雖然讀萬卷書，比較他們的才能和知識，一定比不上他們。』懷文說：『如果這樣，我願意用算術與他較量，並用所騎的馬作為賭注，可以嗎？』當時是七月，果實繁茂。提就指著庭前的棗樹說：『這樹上所結的果實，能知道它的數目嗎？』懷文笑著說：『這是什麼算術呢？我不能知道。』提說：『蠕蠕就能知道。』懷文始終不相信。於是與蠕蠕立下賭馬的字據，並要求他說：『你必須知道這樹上果實有多少是熟的，有多少是未熟的，有多少是有核的，有多少是沒有核的，然後才能贏得賭注。』蠕蠕點頭答應。隨即從腰間的皮囊中，取出一個像秤砣一樣的器具，貫穿著五色絲線，絲線上又貫穿著白珠。用它來測量樹的上下四旁，又
【English Translation】 English version: To this extent. All originated from Wen Xiang and Wei Yongxi. Later, when inquiring about future official positions and emoluments, none could be predicted. Only towards Wen Xuan did he repeatedly point to the sky with his finger. It seems his intention was significant.
Weilena Manti (Name of a monk from the Western Regions):
He was a person from the Western Regions. At that time, he lived in Yongning Temple in Luoyang. The depth of his learning was immeasurable. Qimu Huaiwen was a man of ingenious mind. He participated in the design of all the palaces and equipment built by the state. He once served as the prefect of Xinzhou. At this time, he was ordered to repair the temple where Ti lived, so he was able to associate with Ti. However, he knew in his heart that Ti possessed extraordinary skills. Every time he offered food, he respectfully served, hoping to receive guidance. But Ti treated him like an ordinary person. Huaiwen secretly resented him. At that time, the Rouran (name of an ancient northern ethnic group) were flourishing, and when they sent envoys, they were always housed in the Xuanwu Post Station. One envoy was particularly friendly with Ti. Ti was also very close to the envoy. Riding horses and wearing leather clothes, they visited each other every day, conversing in a foreign language without fatigue. Huaiwen listened from the side but could not understand. He said to Ti, 'This disciple has always loved Buddhism and is proficient in Confucianism, and is also somewhat familiar with worldly skills. Recently, I have been diligently serving, hoping that the teacher can bestow some teachings. These are just the Northern Di, the ancient Xiongnu (another ancient ethnic group). They have human faces but beast hearts, killing and drinking blood. They are really not worth associating with. Yet you are so close to them.' Ti said, 'How can they be despised? Although the people of the Central Plains read ten thousand books, comparing their talents and knowledge, they will certainly not surpass them.' Huaiwen said, 'If so, I am willing to compete with him in arithmetic, and use the horse I ride as a bet, is that okay?' At that time, it was July, and the fruits were abundant. Ti then pointed to the jujube tree in the courtyard and said, 'Can you know the number of fruits produced on this tree?' Huaiwen smiled and said, 'What kind of arithmetic is this? I cannot know.' Ti said, 'The Rouran can know.' Huaiwen still did not believe it. So he made a bet with the Rouran, requiring him to know how many fruits on the tree were ripe, how many were unripe, how many had pits, and how many did not, before he could win the bet. The Rouran nodded in agreement. Immediately, from the leather pouch at his waist, he took out an instrument like a weight, threaded with five-colored silk threads, and the threads were strung with white beads. He used it to measure the top, bottom, and sides of the tree, and then
週迴。延佇若計較者。久之。悉準懷文所要先書其數遣人盡撲之以驗。果不誣。具亦略無所餘欠。竟驅所賭馬去。
提一日嘆曰。我欲牽取嵩高少室二山。枕之。洛水庶幾免於採伐者。負戴之勞。使家給薪槱。戶足樵蘇。而後放還。此固在吾術為甚易。然恐世之惑者妄以已證聖故不敢也。一日就房寢。弟子或從門隙見。提臥空中。因相告聚窺之。而有謦欬其間者。提覺床臥如故。呼謂曰。何不入來。吾方以床熱。而移所臥處耳。勿妄以為怪也。未幾卒。
周香阇梨者
蓋莫測其所自也。梁初見之益州青城山飛赴寺。俗以歲之三月三日。男女遊賞無不至。必𢹂酒肉山中。相醉飽以為樂。雖屢加戒喻。曾莫聽。后香預令人穿坑方丈於他處。會遊賞者如前集。則謂之曰。檀越等獨不念香寂寞耶。於是眾共奉酒肉。進。香輒為盡終其席。略不小置杯箸。口受腹貯。沛然若填鉅壑。觀者怪之。逮莫。顧其徒曰。扶我扶我。我醉飽且欲吐。就坑而吐。則不污地。僅至坑即大吐。如傾倒。肉之雞者。出則飛。肉之羊者。出則走。酒食出則水上盈坑。魚蝦鵝鴨游泳交錯。眾因魄駭神悼。誓斷葷殺。四方傳之。以懲勸。未幾別駕羅研覲京師。志公問研曰。益州香貴賤。答曰。甚賤。初不意其指阇梨也。志曰。既為人所
【現代漢語翻譯】 現代漢語譯本：週迴（人名）。他長時間地站著，好像在算計什麼。過了很久，完全按照懷文（人名）的要求，先寫下數字，然後派人全部撲滅，以此來驗證。結果完全沒有虛假。週迴也幾乎沒有剩餘的欠款。最終趕著賭來的馬離開了。
提法師有一天嘆息說：『我想要牽來嵩山（Song Mountain）和少室山（Shaoshi Mountain）這兩座山，枕在下面。這樣洛水（Luo River）或許可以免於被採伐。讓百姓免去背柴的辛勞，家家戶戶都有足夠的柴火。然後我再把山放回原處。這本來在我的法術中是很容易做到的。然而，我擔心世上那些迷惑的人會妄自認為我已經證得聖果，所以不敢這樣做。』有一天，提法師回到房間睡覺。弟子們有人從門縫裡看見，提法師躺在空中。於是互相告知，聚在一起偷看。期間有人發出咳嗽聲。提法師醒來，像往常一樣躺在床上。他呼喚他們說：『為什麼不進來呢？我只是覺得床熱，所以才移動了睡覺的地方罷了。不要胡思亂想，覺得奇怪。』不久之後，提法師就去世了。
周香阇梨（Zhou Xiang, a monk）
大概沒有人知道他來自哪裡。梁朝初年，人們在益州（Yi Province）青城山（Qingcheng Mountain）的飛赴寺（Feifu Temple）見到他。當地的風俗是，每年的三月三日，男女老少都去遊玩賞景，沒有不去的。他們一定會帶著酒肉到山中，互相喝醉吃飽，以此為樂。雖然多次勸誡，但沒有人聽從。後來，周香事先讓人在別處挖了一個方丈大小的坑。等到遊玩賞景的人像往常一樣聚集時，他就對他們說：『各位施主難道不覺得我周香很寂寞嗎？』於是眾人一起奉上酒肉。周香來者不拒，把所有的酒肉都吃光喝光，一點也不剩下。他用口接受，用肚子儲存，好像在填一個巨大的山谷。觀看的人都覺得奇怪。到了傍晚，他回頭對他的徒弟們說：『扶我，扶我。我喝醉吃飽了，想要吐。』走到坑邊就吐了出來，一點也沒有弄髒地面。剛到坑邊就大吐起來，像傾倒一樣。吐出來的肉，如果是雞肉，就變成了雞飛走了；如果是羊肉，就變成了羊跑走了；吐出來的酒食，在水面上盈滿了整個坑，魚蝦鵝鴨在裡面游泳嬉戲。眾人因此感到震驚和悲傷，發誓斷絕葷腥殺戮。這件事傳遍四方，用來警戒和勸勉。不久之後，別駕羅研（Luo Yan, a government official）到京城覲見。志公（Master Zhi）問羅研說：『益州的香貴嗎？』羅研回答說：『很賤。』他起初沒有想到志公指的是周香阇梨。志公說：『既然被人認為很賤……』
【English Translation】 English version: Zhou Hui (person's name). He stood for a long time, as if calculating something. After a long while, he followed Huai Wen's (person's name) instructions completely, first writing down the numbers, and then sending people to extinguish them all to verify. As a result, there was no falsehood at all. Zhou Hui also had almost no remaining debts. In the end, he drove away the horse he had won from the bet.
One day, Dharma Master Ti sighed and said, 'I want to pull the two mountains, Song Mountain and Shaoshi Mountain, to use as a pillow. In this way, the Luo River might be spared from being cut down. The people would be spared the hardship of carrying firewood, and every household would have enough firewood. Then I would put the mountains back in their original places. This would be very easy to do with my magic. However, I am afraid that those confused people in the world will presumptuously think that I have already attained sainthood, so I dare not do it.' One day, Dharma Master Ti returned to his room to sleep. Some of the disciples saw from the crack in the door that Dharma Master Ti was lying in the air. So they told each other and gathered together to peek. During this time, someone coughed. Dharma Master Ti woke up and lay on the bed as usual. He called out to them and said, 'Why don't you come in? I just felt that the bed was hot, so I moved the place where I was sleeping. Don't be delusional and think it's strange.' Not long after, Dharma Master Ti passed away.
Zhou Xiang, the Acarya (Zhou Xiang, a monk)
Probably no one knows where he came from. In the early Liang Dynasty, people saw him at Feifu Temple (Feifu Temple) on Qingcheng Mountain (Qingcheng Mountain) in Yi Province (Yi Province). The local custom is that on the third day of the third month of each year, men and women, young and old, go out to play and enjoy the scenery, without exception. They will definitely bring wine and meat to the mountains, get drunk and full with each other, and take pleasure in this. Although they have been repeatedly advised, no one listens. Later, Zhou Xiang had people dig a pit the size of a abbot's room elsewhere in advance. When the people who came to play and enjoy the scenery gathered as usual, he said to them, 'Donors, don't you feel that I, Zhou Xiang, am lonely?' So everyone offered wine and meat together. Zhou Xiang accepted everything and ate and drank all the wine and meat, leaving nothing behind. He received it with his mouth and stored it in his stomach, as if he were filling a huge valley. The onlookers were all surprised. In the evening, he turned to his disciples and said, 'Help me, help me. I'm drunk and full, and I want to vomit.' He walked to the pit and vomited, without soiling the ground at all. As soon as he reached the pit, he vomited greatly, as if pouring it out. The meat that came out, if it was chicken, turned into chickens and flew away; if it was mutton, it turned into sheep and ran away; the wine and food that came out filled the entire pit on the water, and fish, shrimp, geese, and ducks swam and frolicked in it. The people were shocked and saddened by this, and vowed to abstain from meat and killing. This matter spread throughout the four directions, to warn and encourage. Not long after, Biejia Luo Yan (Luo Yan, a government official) went to the capital to pay his respects. Master Zhi (Master Zhi) asked Luo Yan, 'Is the incense in Yi Province expensive?' Luo Yan replied, 'It's very cheap.' He initially did not think that Master Zhi was referring to Zhou Xiang, the Acarya. Master Zhi said, 'Since he is considered very cheap by people...'
賤。可久留耶。研殊不省。他日為有識者言之。有識者曰。將非謂青城香阇梨乎。研遂詣山中。向香具述。香曰。檀越遠來。豈虛言哉。是夕竟逝。弟子等營墓將殯。舉其棺輕甚。訝而開視。但杖屨而已。
周僧度
每見之益州。狀類狂騃。而言語舉止。多預讖。識者稍相戒無狎侮。趙王在鎮。有[郫-卑+((白-日+田)/廾)]縣人先與厚善。后因微隙。欲舉兵反。或以狀告。王弗信。且則其人將[郫-卑+((白-日+田)/廾)]兵攻王于城西。王亦據城西樓。以兵三千騎自衛。未及戰。其人方踞坐城西。大街床上。指揮其黨。而度乃戴靴一隻頭上。從城西遺尿。而走棄靴盤陀塔下眾怪之。雖其人亦莫測也。顧以紙筆問吉兇。度則操紙筆作周度字。其人喜曰。彼州既度而我受之。是猶擇日得往亡曰我往彼亡。其吉可知矣。既而趙王麾其兵進。一戰就擒而殺之死者千餘人。筑京觀盤陀塔下。然後知其事之驗。蓋[郫-卑+((白-日+田)/廾)]皮也。靴皮履也。履不可以加諸首。今而戴之。則是[郫-卑+((白-日+田)/廾)]人無理。而反上也。若其遺尿而走且棄靴。則皆其穢污敗北。死亡之相。至於周度(徒各反)字順逆。以切音。求之則成斫頭字。正指言其人。當如此也。可謂驗
而無小爽矣。久之有以其事聞于王者。遣召四至。終不可得乃已。
周僧成
咸陽靈武程氏子。戲聚沙塔。志見幼年。親愛所纏。晚從剃落。時已二十六矣。既獲依止道原法師隨覲孝文薦蒙降禮。蓋原師。寔魏代之名匠云。太和未偕至洛。遇勒那三藏。受禪法。其于玄秘。宿稟生知。那奇之每曰。心學東流。能造詣者。其斯人乎。大統中。周祖方總百揆。下詔曰。師目麗重瞳。偏同虞舜。背隆傴僂。又似周公。德宇純懿。軌量難模。言為世寶。篤志住持。其有法事之宜興。俗務之宜廢。發於奏議見之施行可。昭玄三藏保定初。詔升國三藏。逮平荊梁益州大德五十餘人。至京條以真諦妙宗。質問所答文理舒暢。南北貫通。披決隱滯。洞出情外。皆伏其淹博。一日忽語其徒曰。江南某寺堂且崩壓。可急治香火誦觀世音號。以救之當是時。揚都道俗數百人。方法集一講堂上。聞東北有香氣。及伎樂聲於是空堂趨出候聽。而堂隨摧壞。眾幸無損。三年七月十八日卒。于大追遠寺。春秋八十有八。訃聞。上哀慟即以其日。窆于東郊門外。仍詔有司置大福田寺圖形於壁。弟子曇相等。樹碑墓上。義城公庾信制文。
周曇相
生雍州藍田之梁氏。住大福田寺。尤與僧實相好。聦敏易悟。目覽七行。而慈悲接
【現代漢語翻譯】 現代漢語譯本： 沒有一點不高興的樣子。時間長了，有人把這件事報告給了國王。國王派人多次召見他，最終也沒能找到他，只好作罷。 周僧成（Zhou Sengcheng）： 是咸陽靈武程家之子。小時候喜歡堆沙塔。從小就顯露出與衆不同的志向。因為親人的疼愛，一直到晚年才出家，那時已經二十六歲了。出家后，依止道原法師，跟隨他拜見孝文皇帝，受到皇帝的禮遇。道原法師是北魏時期著名的僧人。太和年間，周僧成跟隨道原法師來到洛陽，遇到了勒那三藏（Ratnatraya，意為三寶）。從他那裡接受了禪法。他對玄妙的佛理，天生就很有領悟力。勒那三藏常常驚奇地說：『佛法東傳，能夠達到如此境界的人，大概就是這個人了吧！』大統年間，周祖宇文泰掌管朝政，下詔說：『僧成法師的眼睛裡有兩個瞳孔，很像虞舜。背部隆起，又像周公。他的德行純正美好，行爲規範難以效仿。他的言論是世間的珍寶，他的志向堅定不移。凡是有利於佛法的事情，應該興辦；有害於世俗的事情，應該廢除。這些都可以通過奏議提出，並付諸實施。』昭玄三藏（Zhaoxuan Sanzang）在保定初年，被皇帝下詔升爲國三藏。朝廷召集了平定荊州、梁州、益州后的大德五十多人來到京城，用真諦（Paramārtha，意為第一義諦）的妙理來提問，周僧成回答得文理通順，南北貫通。他能揭示隱藏的道理，洞察事情的真相。大家都佩服他的學識淵博。有一天，他忽然對他的弟子們說：『江南某寺廟的殿堂快要倒塌了，會壓死人。你們趕快去那裡做法事，唸誦觀世音菩薩的名號，來救助他們。』當時，揚州有幾百名僧人和信徒，聚集在一個講堂里。他們聞到從東北方向傳來香氣，以及伎樂的聲音。於是，大家從空蕩蕩的講堂里跑出去觀看。講堂隨即倒塌。幸好眾人沒有受傷。三年七月十八日，周僧成在大追遠寺圓寂，享年八十八歲。訃告傳到朝廷，皇帝非常悲痛，當天就將他安葬在東郊門外。並下詔有關部門建造大福田寺，將周僧成的畫像畫在墻壁上。他的弟子曇相（Tanxiang）等人，在他的墓前立碑。義城公庾信為他撰寫了碑文。 周曇相（Zhou Tanxiang）： 是雍州藍田梁家的人。住在在福田寺。他和僧實（Sengshi）尤其要好。他非常聰明，容易領悟，能同時看七行字。而且慈悲待人。
【English Translation】 English version: and there was no slight displeasure. After a long time, someone reported this matter to the king. The king sent summonses four times, but ultimately could not obtain his presence and ceased. Zhou Sengcheng: Was the son of the Cheng family of Lingwu, Xianyang. He playfully built sand pagodas, showing his ambition from a young age. Due to the affection of his relatives, he did not become a monk until late in life, at the age of twenty-six. After becoming a monk, he relied on Dharma Master Daoyuan and followed him to pay respects to Emperor Xiaowen, receiving the emperor's courtesy. Dharma Master Daoyuan was a famous monk of the Northern Wei Dynasty. During the Taihe era, Zhou Sengcheng followed Dharma Master Daoyuan to Luoyang, where he met Tripiṭaka Ratnatraya. He received Chan Dharma from him. He had a natural understanding of profound Buddhist principles. Ratnatraya often marveled, saying, 'As the Dharma spreads eastward, the one who can achieve such a level is probably this person!' During the Datong era, Zhou Zu Yuwen Tai was in charge of the government and issued an edict saying, 'Master Sengcheng's eyes have double pupils, resembling Yu Shun. His back is hunched, resembling the Duke of Zhou. His virtue is pure and beautiful, and his conduct is difficult to emulate. His words are treasures of the world, and his aspirations are unwavering. Matters that are beneficial to the Dharma should be promoted; matters that are harmful to secular affairs should be abolished. These can be proposed through memorials and implemented.' Zhaoxuan Sanzang was promoted to National Tripiṭaka by imperial edict in the early years of Baoding. The court summoned more than fifty eminent monks from Jingzhou, Liangzhou, and Yizhou to the capital, and used the profound principles of Paramārtha to question them. Zhou Sengcheng's answers were coherent and comprehensive, connecting the North and South. He could reveal hidden truths and perceive the essence of things. Everyone admired his extensive knowledge. One day, he suddenly said to his disciples, 'The hall of a certain temple in Jiangnan is about to collapse and will crush people. You must quickly go there to perform rituals and recite the name of Avalokiteśvara to save them.' At that time, hundreds of monks and laypeople in Yangzhou were gathered in a lecture hall. They smelled fragrance coming from the northeast, as well as the sound of music. Therefore, everyone ran out of the empty lecture hall to watch. The lecture hall then collapsed. Fortunately, no one was injured. On the eighteenth day of the seventh month of the third year, Zhou Sengcheng passed away at the Da Zhuiyuan Temple, at the age of eighty-eight. When the news reached the court, the emperor was deeply saddened and had him buried outside the east gate on the same day. He also ordered the relevant departments to build the Da Futian Temple and paint Zhou Sengcheng's portrait on the wall. His disciples, Tanxiang and others, erected a stele in front of his tomb. Duke Yicheng Yu Xin wrote the inscription for him. Zhou Tanxiang: Was from the Liang family of Lantian, Yongzhou. He lived in the Futian Temple. He was especially close to Sengshi. He was very intelligent, easy to understand, and could read seven lines of text at the same time. Moreover, he was compassionate to others.
誘。偏所留意每行見物之窘于弋繳羅網者。請以身代。必使脫乃已。實謂人曰。吾于曇相所不及多矣。實嘗夜詣相房。對坐移時。略無問答。識者知其目擊而道存也。歲或疫癘旱澇兵寇。問之則略舉而已。其言不能盡曉。逮其時而驗之。則信有問李順興強練者。相以為順興胎龍也。性多欲。強練俗仙也。性嗜遊行。皆所以助佛揚化耳。大象廢法。深遁山谷。開皇初。率先緇剃出於民間。二年四月八日卒于渭陰。今京師禪林影象在焉。方其終時。遺言以為吾茲往生。西蜀名慧寬又慧端者。則其傳持之弟子云。事見別傳。
梁法行
論法師之神足也。論見別傳。行所居無常處。山谷市廛。時復見之。而青溪則常所遊歷也。一日道由覆船因造絕頂。愛其流泉茂木。顧謂其徒曰。十年之後。當有大福慧人。營此為伽藍。及智者成先告果符其記。又嘗于當陽執竹弓射城。已而山賊攻城而圍之。然每預言國之休咎。宣帝惡之。遣使召至都。行拒不旨前。曰吾當償命於此地而已。無所復往也。會後使至。命就其地斬之。臨終乃說偈。述業報不可逃避之意。皆詞理切至。多莫具載。刑餘無血。旋亦失其尸云。唐僕射瑀曰。先人以纘承。故致殺聖人。其罪重矣。屢造四望山因禪師所。追為宣帝懺悔。
梁法聦
【現代漢語翻譯】 現代漢語譯本： 誘（指曇相大師）。他特別留意那些被困於弋箭、繩索、羅網中的動物，總是想方設法解救它們。一定要讓它們脫困才罷休。他曾對人說：『我在佛法上的修為遠不如曇相大師。』他曾夜裡拜訪曇相大師的房間，兩人相對而坐許久，幾乎沒有交談。有見識的人知道這是心領神會，以心傳道。每當遇到瘟疫、旱澇、戰爭等災禍，問他時，他只是簡單地說幾句，人們不能完全理解。等到事情發生后驗證，才知道他所說不虛。有人問起李順興和強練這兩個人，曇相大師認為李順興是龍投胎轉世，因為他天性多欲；強練是世俗的仙人，因為他嗜好女色。認為這些都是幫助佛法弘揚教化的手段。北周大象年間，佛教被廢止，曇相大師就隱居山谷。隋朝開皇初年，他率先從民間恢復了僧侶的身份。開皇二年四月八日，曇相大師在渭陰圓寂。如今京城的禪林中還有他的畫像。臨終時，他留下遺言說：『我將往生西方極樂世界。』西蜀有位名叫慧寬，又名慧端的僧人，是曇相大師傳法的弟子，這些事蹟記載在別的傳記中。
梁法行
關於法行法師的神足通，記載在別的傳記中。法行法師居住的地方沒有固定的，有時在山谷，有時在市井，人們時常能見到他，而青溪是他經常遊歷的地方。有一天，他經過覆船山，於是登上山頂，喜愛那裡的流水和茂盛的樹木，回頭對他的弟子們說：『十年之後，當有大福慧的人，在這裡建造寺廟。』後來智者大師建成寺廟，應驗了他的預言。法行法師還曾在當陽用竹弓射城，不久之後，山賊攻城並圍困了當陽。法行法師經常預言國家的吉兇，隋文帝很厭惡他，派使者召他到都城。法行法師拒絕前往，說：『我應當在這裡償還我的業報，不會再去其他地方了。』不久之後，使者再次到來，命令就在當地處決他。臨終時，法行法師說了一首偈語，講述業報不可逃避的道理，言辭懇切，道理深刻，很多內容沒有全部記載。據說行刑后沒有流血，屍體也很快消失了。唐朝的僕射李瑀說：『我的先人因為繼承了皇位，所以殺害了聖人，他的罪過太大了。』李瑀多次前往四望山因禪師的住所，為隋文帝追悔懺悔。
梁法聦
【English Translation】 English version: You (referring to Master Tanxiang). He paid special attention to those animals trapped in arrows, ropes, and nets, always trying to rescue them. He wouldn't stop until they were freed. He once said to people, 'My cultivation in Buddhism is far inferior to Master Tanxiang.' He once visited Master Tanxiang's room at night, and the two sat facing each other for a long time, with almost no conversation. Those with insight knew that this was a meeting of minds, transmitting the Dao with the heart. Whenever there were disasters such as plagues, droughts, floods, or wars, when asked about them, he would simply say a few words, which people could not fully understand. When things happened and were verified, they realized that what he said was true. Someone asked about Li Shunxing and Qiang Lian, and Master Tanxiang believed that Li Shunxing was a dragon reincarnated, because he was naturally lustful; Qiang Lian was a secular immortal, because he was fond of women. He believed that these were all means to help Buddhism promote its teachings. During the period when Buddhism was abolished in the Northern Zhou Dynasty, Master Tanxiang lived in seclusion in the mountains. At the beginning of the Kaihuang era of the Sui Dynasty, he took the lead in restoring the status of monks from the common people. On April 8th of the second year of Kaihuang, Master Tanxiang passed away in Weiyin. Today, there is still his portrait in the Chan monasteries of the capital. At the time of his death, he left a will saying, 'I will be reborn in the Western Paradise.' A monk named Huikuan, also known as Huiduan, in Western Shu, was a disciple who inherited Master Tanxiang's teachings. These events are recorded in other biographies.
Liang Faxing
Regarding the supernatural powers of Dharma Master Faxing, it is recorded in other biographies. Dharma Master Faxing did not have a fixed place of residence, sometimes in the mountains, sometimes in the markets, and people often saw him, while Qingxi was a place he often visited. One day, he passed by Fuchuan Mountain, so he climbed to the top of the mountain, loved the flowing water and lush trees there, and turned to his disciples and said, 'Ten years later, there will be people with great blessings and wisdom who will build a temple here.' Later, Master Zhiyi built a temple, fulfilling his prediction. Dharma Master Faxing also once shot the city of Dangyang with a bamboo bow, and soon after, bandits attacked the city and besieged Dangyang. Dharma Master Faxing often predicted the good and bad fortunes of the country, and Emperor Wen of Sui disliked him very much, so he sent an envoy to summon him to the capital. Dharma Master Faxing refused to go, saying, 'I should repay my karmic retribution here, and I will not go anywhere else.' Soon after, the envoy came again and ordered him to be executed on the spot. At the time of his death, Dharma Master Faxing recited a verse, explaining the principle that karmic retribution cannot be escaped, the words were sincere and the reasoning was profound, and many contents were not fully recorded. It is said that there was no blood after the execution, and the body soon disappeared. Li Yu, the Tang Dynasty's minister, said, 'My ancestors inherited the throne, so they killed the saint, and their sin is too great.' Li Yu went to the residence of Chan Master Yin on Siwang Mountain many times to repent for Emperor Wen of Sui.
Liang Facong
姓梅。南陽新野人。八歲出家。長有成立。凈施相繼悉以回。造經藏三千餘卷。凡言論之可弘贊者。莫不繕集。年二十五。東遊嵩岳。西陟武當。所在揚化。惟務燕默。築室于襄陽傘蓋山。以資棲息。晉安王承風來造。馬騎將從欲進而卻。王怒竟反。夜感惡夢。且夕更往。人馬辟易如初。王乃潔齋盡敬至寺。側但睹谷口猛焰洞然。頃之水波騰涌。少須水滅。始見堂宇而徴其事實。蓋聦方入水火定也。聦坐繩床上。旁有二虎如立侍。王卻走。聦使虎俯首閉目而進王。因告以境內多虎患。聰為入定。俄致十七大虎。與受歸戒且約無傷暴百姓。又命其徒以布故衣。系虎頸。期以七日復來。王偶于所期日。設齋眾才集。虎亦群至。遽解去其布。而與之食。由是無虎患。
偕王游白馬泉有白龜出泉。取食于聰之手中。曰此雄龍也。又游靈泉有五色鯉。曰此雌龍也。是日王大加施予而旋。其左右有兇貪者。數十人。謀夜劫所施物。而虎咆哮遮道。見鉅人倚松樹立。樹僅至其膝。持金剛杵。忿怒見於色。謀者懼不敢前。恲𢥏達旦。過午乃得反。王詰其故以實告。遂奏聞。詔造禪居寺以邀焉。聰則別以人代。不自往。復詔徐摛就其地。造靈泉寺。白鹿白雀依以棲止。嘗行田野。遇屠者驅豬數百入市。聰為三誦解脫首楞嚴。而豬悉
散走無餘。屠怒將驅之。而手足若束縛者。不可動。
有漁于漢水者。見之如前三誦。輒舉網無所得。
荊州久旱。長沙寺遣僧詣聰丐雨。果沾洽。詔廬陵王迎至京輦。固辭后游廬阜驃騎威王既稟戒。因欲奉之還臺。潛遁至湘東。王躬。師事之。督親信陳旻白意。謂旻曰。如不允者。于汝乎有罰。聰不得已一覲都邑間適青溪。江陵令江祿來起重閣山中。太清三年。高祖崩。湘東王執政。斥祖所御之宮為寺。而名之天宮。以延聰。王又以巴峽守所致柏木治寢殿。殿放光徹旬日。王亟命。易寺名為寶光。構浮圖僧房講堂。舍玩物作露盤其上。王以暇日於焉。述般若義。述義之夜。每放光照數里。逮宣帝尤加禮敬。末年入道場則涕泗不自勝。大定五年九月無疾而卒。端坐如生。形柔頂暖。手屈二指。異香竟月。壽九十二。
陳善慧大士
當蕭齊建武四年。丁丑五月八日。于婺州義烏縣雙林鄉傅宣慈家示生。神光滿室。厥相異常。稍長名翕字玄風。年十六納劉氏妙光為室。產普建普成二子。時則梁之天監間也。年二十四。從其父漁于稽亭浦父有所獲輒投之水中。父雖怒不恤也。世傳以為愚。會有僧自天竺至。曰嵩頭陀訪之曰。我與汝同於毗婆尸佛所發願。今兜率宮衣缽見在。何日當還。因與之臨水而
【現代漢語翻譯】 現代漢語譯本 散去消失得一乾二淨。屠夫憤怒地要驅趕他們，但他們的手腳卻像被束縛住一樣，無法動彈。 有一個在漢水捕魚的人，遇到這種情況，像前面一樣唸誦三遍，每次舉網都一無所獲。 荊州長期乾旱，長沙寺派遣僧人前往拜訪聰（人名，此處指代僧人）以祈求降雨，果然天降甘霖。皇帝下詔讓廬陵王迎接聰到京城，聰堅決推辭。後來，他遊歷到廬山，驃騎威王接受了他的戒律，想要護送他返回臺城，聰便悄悄地逃到了湘東。湘東王親自以老師之禮侍奉他，並讓親信陳旻轉達自己的心意，告訴陳旻說：『如果聰不答應，就拿你問罪。』聰不得已前往都城覲見，期間路過青溪，江陵令江祿來在山中為他建造了重閣。太清三年，高祖駕崩，湘東王執政，將高祖曾經居住的宮殿改為寺廟，並命名為天宮寺，用來供養聰。湘東王又用巴峽郡守進貢的柏木建造寢殿，寢殿放出光芒，照亮了十幾天。湘東王立即下令將寺廟改名為寶光寺，並建造了佛塔、僧房和講堂，將玩賞之物改造成露盤放在塔頂。湘東王在空閑的時候就在那裡講述《般若經》的義理。講述義理的夜晚，常常放出光芒照亮數里。到了宣帝時期，對聰更加禮敬。晚年進入道場時，常常情不自禁地流淚。大定五年九月，無疾而終，端坐如生，身體柔軟，頭頂溫暖，兩手彎曲著兩個手指，異香持續了一個月。享年九十二歲。 陳善慧大士（人名，佛教居士） 當蕭齊建武四年，丁丑五月初八，在婺州義烏縣雙林鄉傅宣慈家出生。當時神光滿室，他的相貌非常奇異。稍大后，取名翕，字玄風。十六歲時，迎娶劉氏妙光為妻，生下普建、普成兩個兒子。當時是梁朝天監年間。二十四歲時，跟隨他的父親在稽亭浦捕魚，他的父親有所收穫，他就全部投入水中。他的父親雖然很生氣，但他也不在意。世人都認為他很愚蠢。當時有一位僧人從天竺來到，名叫嵩頭陀（人名），拜訪他說：『我與你曾在毗婆尸佛（過去七佛之一）那裡發過愿，現在兜率宮（彌勒菩薩的住所）的衣缽還在，你打算什麼時候回去？』於是和他一起走到水邊。
【English Translation】 English version They scattered and disappeared completely. The butcher angrily tried to drive them away, but their hands and feet were as if bound, unable to move. A fisherman fishing in the Han River encountered this situation. He recited the mantra three times as before, but each time he raised his net, he caught nothing. Jingzhou suffered a prolonged drought. Changsha Temple sent a monk to visit Cong (a personal name, referring to the monk) to pray for rain, and indeed, rain fell. The emperor issued an edict to have the Prince of Luling welcome Cong to the capital, but Cong firmly declined. Later, he traveled to Mount Lu, where the General Wei Prince received his precepts and wanted to escort him back to Taicheng. Cong secretly fled to Xiangdong. The Prince of Xiangdong personally served him as a teacher and had his trusted aide, Chen Min, convey his intentions, saying to Chen Min, 'If Cong does not agree, I will hold you accountable.' Cong reluctantly went to the capital for an audience, passing through Qingxi, where Jiang Lu, the magistrate of Jiangling, built a multi-story pavilion for him in the mountains. In the third year of Taiqing, Emperor Gaozu passed away, and the Prince of Xiangdong took power. He converted the palace where Emperor Gaozu had resided into a temple, naming it Tiangong Temple, to support Cong. The Prince of Xiangdong also used cypress wood presented by the governor of Baxia to build a sleeping palace, which emitted light for more than ten days. The Prince of Xiangdong immediately ordered the temple to be renamed Baoguang Temple and constructed pagodas, monks' quarters, and lecture halls, transforming objects of amusement into dew basins placed on top of the pagodas. The Prince of Xiangdong would spend his leisure time there expounding on the meaning of the Prajna Sutra. On the nights when he expounded the meaning, light would often shine for several miles. By the time of Emperor Xuan, he was even more respectful of Cong. In his later years, when he entered the monastery, he would often burst into tears uncontrollably. In the ninth month of the fifth year of Dading, he passed away without illness, sitting upright as if alive, his body soft, his head warm, his hands with two fingers bent, and a strange fragrance lasting for a month. He lived to be ninety-two years old. Layman Chen Shanhui (a personal name, a Buddhist layman) In the fourth year of Jianwu during the Xiao Qi dynasty, on the eighth day of the fifth month of Dingchou, he was born in the home of Fu Xuanci in Shuanglin Township, Yiwu County, Wuzhou. At that time, the room was filled with divine light, and his appearance was extraordinary. As he grew older, he was named Xi, with the courtesy name Xuanfeng. At the age of sixteen, he married Liu Miaoguang and had two sons, Pujian and Pucheng. This was during the Tianjian period of the Liang dynasty. At the age of twenty-four, he followed his father to fish in Jitingpu. When his father caught something, he would throw it all into the water. Although his father was angry, he did not care. The world considered him foolish. At that time, a monk came from Tianzhu named Song Toutuo (a personal name), who visited him and said, 'You and I made a vow at the place of Vipassi Buddha (one of the past seven Buddhas). Now the robe and bowl in Tushita Heaven (the abode of Maitreya Bodhisattva) are still there. When do you plan to return?' Then he went with him to the water's edge.
照。見大士之影。圓光寶蓋熾然具足。士笑曰。眾生未度。我何以樂此哉。因棲隱於松山絕頂。躬耕以贍。嘗說偈曰。空手把鋤頭步行騎水牛人從橋上過橋流水不流。或盜其所植物者。大士遇之。輒匿草中。投之筠籠使盛去。盡則偕眾傭作夜則行道。釋迦金粟定光三如來。相與周旋。一日入定。前有光作首楞嚴三昧字。大通二年。估賣妻子獲錢五萬。以設無遮大會。時有慧集法師聞法解悟。以大士為彌勒應身。大士恐其惑眾遽呵止之。六年正月二十八日。遣弟子傅暀致書于梁高祖曰。雙梼樹下。當來解脫。善慧大士。白國主救世菩薩。今欲條上中下善希。能受持其上善者。略以虛懷為本。不著為宗。亡相為因。涅槃為果。其中善者。略以治身為本。治國為宗。天上人間。果報安樂。其下善者。略以護養眾生勝殘去殺。普今百姓。俱稟六齋。今聞皇帝崇法。欲伸論義。未遂襟懷。故遣弟子傅暀告白。暀因太樂令何昌投進。昌曰。慧約國師猶復置啟。翕是國民又非長老。殊不謙卑。豈敢呈達。暀燒手御路以效誠懇。昌乃馳往同泰寺。詢皓法師皓勸速呈。二月二十一日進書。帝覽之。遽遣詔迎。既至。帝問。從來師事誰邪。曰從無所從。來無所來。師事亦爾。昭明太子問大士何不論義。曰菩薩所說。非長非短。而廣非狹。非
【現代漢語翻譯】 現代漢語譯本：看見大士（菩薩的尊稱）的身影，圓滿的光環和寶蓋熾盛而具足。大士笑著說：『眾生尚未得度，我怎麼能獨自享受快樂呢？』於是隱居在松山的絕頂，親自耕種來維持生活。曾經說過一首偈語：『空手拿著鋤頭，步行騎著水牛，人從橋上過，橋流水不流。』有人偷盜他所種植的作物，大士遇到他們，總是躲藏在草叢中，把他們投進竹籠里讓他們拿走。竹籠空了，就和大家一起做僱工，晚上則修行佛道。釋迦如來（Sakyamuni Buddha），金粟如來（Kasyapa Buddha），定光如來（Dipankara Buddha）三位如來，與他相互交往。有一天入定，前面有光芒顯現出『首楞嚴三昧』（Surangama Samadhi）的字樣。大通二年，他賣掉妻子兒女，得到五萬錢，用來舉辦無遮大會（a religious festival where offerings are made to all without discrimination）。當時有慧集法師（Huiji Dharma Master）聽聞佛法后開悟，認為大士是彌勒菩薩（Maitreya Bodhisattva）的應化之身。大士擔心他迷惑大眾，立刻呵斥制止他。大通六年正月二十八日，派遣弟子傅暀（Fu Wang）給梁高祖（Emperor Wu of Liang）送去一封信，信中說：『雙梼樹下，當來解脫，善慧大士（Shanhui Bodhisattva），稟告國主救世菩薩。現在想陳述上中下三種善行，希望能夠受持。以上善為本者，略以虛懷為本，不執著為宗旨，亡相為因，涅槃為果。其中善者，略以修身為本，治理國家為宗旨，天上人間，果報安樂。其下善者，略以保護養育眾生，減少殘暴殺戮，普遍讓百姓，都遵守六齋日。』現在聽說皇帝崇尚佛法，想伸張論義，未能表達心懷，所以派遣弟子傅暀前來稟告。傅暀通過太樂令何昌（He Chang）投遞。何昌說：『慧約國師（Huijue National Master）尚且還要遞交啟事，你傅暀只是個普通百姓，又不是長老，如此不謙卑，怎麼敢呈遞？』傅暀燒灼自己的手在御道上，以此表示誠懇。何昌於是趕往同泰寺（Tongtai Temple），詢問皓法師（Hao Dharma Master），皓法師勸他趕快呈遞。二月二十一日進獻書信。皇帝看了信，立刻下詔迎接。大士到達后，皇帝問：『你一直師事于誰？』大士回答說：『從無所從，來無所來，師事也是如此。』昭明太子（Prince Zhaoming）問大士為什麼不辯論義理，大士說：『菩薩所說的，非長非短，而廣非狹，非…『
【English Translation】 English version: He saw the shadow of the Great Bodhisattva (a respectful title for a Bodhisattva), with a complete and blazing halo and jeweled canopy. The Bodhisattva smiled and said, 'Sentient beings have not yet been delivered, how can I enjoy this alone?' Therefore, he lived in seclusion on the summit of Song Mountain, tilling the land himself to sustain his life. He once said in a verse: 'Empty-handed I hold the hoe, walking I ride the water buffalo, people pass over the bridge, the bridge flows but the water does not.' If someone stole what he had planted, the Great Bodhisattva would encounter them and hide in the grass, putting them in a bamboo cage to take away. When the cage was empty, he would work as a hired laborer with everyone, and at night he would practice the Buddhist path. Sakyamuni Buddha (Sakyamuni Buddha), Kasyapa Buddha (Kasyapa Buddha), and Dipankara Buddha (Dipankara Buddha), the three Tathagatas, interacted with him. One day, he entered Samadhi, and in front of him, light manifested the words 'Surangama Samadhi' (Surangama Samadhi). In the second year of Datong, he sold his wife and children, obtaining 50,000 coins, which he used to hold an Unobstructed Assembly (a religious festival where offerings are made to all without discrimination). At that time, Dharma Master Huiji (Huiji Dharma Master) heard the Dharma and attained enlightenment, believing the Great Bodhisattva to be an incarnation of Maitreya Bodhisattva (Maitreya Bodhisattva). The Great Bodhisattva, fearing he would mislead the masses, immediately rebuked and stopped him. On the 28th day of the first month of the sixth year of Datong, he sent his disciple Fu Wang (Fu Wang) to deliver a letter to Emperor Wu of Liang (Emperor Wu of Liang), saying: 'Under the twin Sala trees, liberation will come. Shanhui Bodhisattva (Shanhui Bodhisattva), reports to the national ruler, the savior Bodhisattva. Now I wish to present the three kinds of good deeds, superior, middle, and inferior, hoping they can be upheld. The superior good is based on emptiness, non-attachment as its principle, absence of form as its cause, and Nirvana as its result. The middle good is based on self-cultivation, governing the country as its principle, with happiness and peace as the reward in heaven and on earth. The inferior good is based on protecting and nurturing sentient beings, reducing cruelty and killing, and universally enabling the people to observe the six fast days.' Now I hear that Your Majesty reveres the Dharma and wishes to expound on its meaning, but I have not been able to express my heart, so I have sent my disciple Fu Wang to report. Fu Wang submitted the letter through He Chang (He Chang), the director of music. He Chang said, 'Even National Master Huijue (Huijue National Master) still submits a petition, but you, Fu Wang, are just an ordinary citizen, not an elder, so impudent, how dare I present it?' Fu Wang burned his hand on the imperial road to show his sincerity. He Chang then rushed to Tongtai Temple (Tongtai Temple) and asked Dharma Master Hao (Hao Dharma Master), who advised him to present it quickly. On the 21st day of the second month, the letter was presented. The Emperor read the letter and immediately sent an edict to welcome him. After the Great Bodhisattva arrived, the Emperor asked, 'Whom have you always served as your teacher?' The Great Bodhisattva replied, 'From nowhere do I come, to nowhere do I go, so is my service to a teacher.' Prince Zhaoming (Prince Zhaoming) asked the Great Bodhisattva why he did not debate the meaning of the Dharma, and the Great Bodhisattva said, 'What the Bodhisattva speaks is neither long nor short, but broad and not narrow, not...'
有邊。非無邊。如如正理。復有何言。帝又問。何為真諦。曰息而不滅。帝曰。若息而不滅。此則有色。有色故鈍。若如是者。居士不免流俗。曰臨財無茍得。臨難無茍免。帝曰居士大識禮。曰一切諸法。不有不無。帝曰。謹受居士來旨。曰大千世界。所有色象。莫不歸空。百川叢注。不過於海。無量妙法。不出真如。如來何故。於三界九十六道中。獨超其最視一切眾生。有若赤子。有若自身。天下非道不安。非理不樂。帝默然。大士辭退。異日帝于壽光。殿請大士。講金剛經。大士登座執拍板唱經成四十九頌。大同五年。奏舍宅于松山下。因雙梼樹而創寺。名曰雙林。其樹連理祥煙。周繞。有雙鶴棲止。太清二年。大士誓不食。取佛生日焚身供養。至日白黑六十餘人。代不食。燒身三百人。刺心瀝血和香。請大士住世。大士愍而從之。承聖三年。復舍家資為眾生。供養三寶而說偈曰。傾舍為群品。奉供天中天。仰祈甘露雨。流澍普無邊。陳天嘉二年。大士于松山頂繞連理樹行道。七佛相隨。釋迦引前。維摩接后。唯釋尊數顧共語。為我補處也。其山忽起黃云。盤旋。若蓋。因號云黃山時有慧和法師不疾而終。嵩頭陀于柯山靈巖寺入滅。大士懸知曰。嵩公兜率待我。決不可久留也。時四側華木。方當秀實。欻然枯悴。
【現代漢語翻譯】 有邊，並非無邊。如如正理，還有什麼可說的呢？』梁武帝又問：『什麼是真諦？』 傅大士回答：『息滅而不消失。』 梁武帝說：『如果息滅而不消失，那就是有形質的。有形質的東西就是遲鈍的。如果這樣，居士就不能免於流俗。』 傅大士回答：『面臨錢財不茍且獲取，面臨危難不茍且逃避。』 梁武帝說：『居士真是深明禮義啊！』 傅大士說：『一切諸法，不可以說它是有，也不可以說它是無。』 梁武帝說：『我恭敬地接受居士的教誨。』 傅大士說：『大千世界所有的一切色相，沒有不歸於空的；百川匯聚，最終都流入大海；無量的妙法，都離不開真如。如來為什麼在三界九十六道中，獨超于最上，看待一切眾生，如同赤子，如同自身一樣？天下沒有道就不會安定，沒有理就不會快樂。』 梁武帝沉默不語。傅大士告辭退下。後來有一天，梁武帝在壽光殿請傅大士講解《金剛經》。傅大士登上法座，手持拍板，唱誦經文，共四十九頌。大同五年，傅大士上奏朝廷，將自己的住宅舍棄在松山下，因為那裡有兩棵連在一起的梼樹，於是建立了寺廟，命名為雙林寺。那兩棵樹枝幹相連，祥瑞的煙霧環繞，有兩隻仙鶴棲息在那裡。太清二年，傅大士發誓不再進食，選擇在佛誕日焚身供養。到了那一天，有六十多位僧人和俗人，自願代替傅大士不進食；有三百人燒身；有人刺破心臟，瀝出血來和著香，懇請傅大士留在世間。傅大士憐憫他們，就答應了。承聖三年，傅大士再次捨棄家產，為眾生供養三寶，並說偈語：『傾盡所有施捨給眾生，奉獻供養給天中之天（佛），仰望祈求甘露般的佛法，普降滋潤無邊無際。』 陳天嘉二年，傅大士在松山頂上繞著連理樹行走，七佛（過去七佛）跟隨在他身後，釋迦牟尼佛在前面引導，維摩詰菩薩在後面接應。只有釋迦牟尼佛多次回頭和他說話，說：『你是我補處菩薩啊（未來佛）。』那座山忽然升起黃色的雲彩，盤旋環繞，像一把傘蓋。因此，這座山就被稱為云黃山。當時有慧和法師沒有生病就去世了，嵩頭陀在柯山靈巖寺入滅。傅大士預先知道這件事，說：『嵩公在兜率天等待我，我決不能久留了。』當時四周的花草樹木，正當繁盛茂密的時候，突然都枯萎凋謝了。
【English Translation】 'There are boundaries, not without boundaries. Suchness (Tathata) is the correct principle. What else is there to say?' The Emperor asked again, 'What is the ultimate truth (Paramartha)?' Dashi (Bodhisattva) replied, 'Cessation without extinction.' The Emperor said, 'If it ceases without extinction, then it has form (Rupa). Having form means it is dull. If that is the case, the Upasaka (lay practitioner) cannot avoid being mundane.' Dashi replied, 'When facing wealth, do not seek dishonest gain; when facing danger, do not seek to avoid it dishonestly.' The Emperor said, 'Upasaka, you truly understand propriety!' Dashi said, 'All dharmas (phenomena), one cannot say they exist, nor can one say they do not exist.' The Emperor said, 'I respectfully receive the Upasaka's teachings.' Dashi said, 'All forms and appearances in the great thousand world system (Mahasahasra), none do not return to emptiness (Sunyata); hundreds of rivers converge, ultimately flowing into the sea; limitless wonderful dharmas, none are apart from Suchness (Tathata). Why does the Tathagata (Buddha), among the three realms (Triloka) and ninety-six heterodox paths, uniquely transcend to the highest, viewing all sentient beings as if they were his own children, as if they were himself? The world cannot be at peace without the Dao (path), and cannot be happy without reason.' The Emperor remained silent. Dashi bid farewell and withdrew. Later, one day, the Emperor invited Dashi to Shouguang Hall to lecture on the Diamond Sutra (Vajracchedika Sutra). Dashi ascended the Dharma seat, holding a clapper, and chanted the sutra, totaling forty-nine verses. In the fifth year of Datong, Dashi submitted a memorial to the court, offering his residence at the foot of Song Mountain, because there were two intertwined Tu trees there, and thus he founded a temple, named Shuanglin Temple (Double Forest Temple). The branches of the two trees were connected, auspicious smoke surrounded them, and two cranes nested there. In the second year of Taiqing, Dashi vowed to no longer eat, choosing to burn his body as an offering on the Buddha's birthday. On that day, more than sixty monks and laypeople volunteered to abstain from food in place of Dashi; three hundred people burned their bodies; some pierced their hearts, dripping blood mixed with incense, pleading for Dashi to remain in the world. Dashi, taking pity on them, agreed. In the third year of Chengsheng, Dashi again gave away his family wealth, making offerings to the Triple Gem (Triratna) for the sake of sentient beings, and recited a verse: 'Giving away everything to benefit the masses, offering to the God of Gods (Buddha), looking up and praying for the nectar-like Dharma, to universally pour down and nourish without limit.' In the second year of Chen Tianjia, Dashi walked around the intertwined trees on the summit of Song Mountain, the Seven Buddhas (Past Seven Buddhas) followed behind him, Sakyamuni Buddha led in front, and Vimalakirti Bodhisattva followed behind. Only Sakyamuni Buddha repeatedly turned back and spoke to him, saying, 'You are my successor Bodhisattva (future Buddha).' Suddenly, yellow clouds rose from the mountain, swirling around, like a canopy. Therefore, this mountain was named Yunhuang Mountain (Cloud Yellow Mountain). At that time, Dharma Master Huihe passed away without illness, and Tou Tuo of Song entered Nirvana (Parinirvana) at Lingyan Temple on Ke Mountain. Dashi knew this in advance, saying, 'Master Song is waiting for me in Tushita Heaven (Dusita Heaven), I cannot stay long.' At that time, the surrounding flowers and trees, just when they were flourishing and lush, suddenly withered and faded.
太建元年己丑四月二十四日。示眾曰。此身甚可厭惡。眾苦所集。須慎三業。精勤六度。若墜地獄。卒難得脫。常須懺悔。又曰。吾去已不得移寢床。七日有法猛上人持像及鐘來。鎮於此。弟子問滅后形體若為。曰山頂焚之。又問。不遂如何。曰慎勿棺斂。但壘甓作壇。移尸于上。屏風周繞。絳紗覆之。上建浮圖。以彌勒像。處其下。又問諸佛涅槃時皆說功德。師之發跡可得聞乎。曰我從第四天來。為度汝等。次補釋迦。若傳普敏者。文殊也。慧集者觀音也。何昌者阿難也。是皆同來贊助我者。故大品經曰。有菩薩從兜率來。諸根猛利。疾與般若相應。即吾身是也。言訖趺坐而終。壽七十有三。尋猛師果將到。織成彌勒像。及九乳鐘留鎮之。須臾不見。大士道具十餘事見在。晉天福九年甲辰六月十七日。錢王遣使發塔。取靈骨一十六片。紫金色及道具至府城南龍山建龍華寺置之。仍以靈骨塑其像。
新修科分六學僧傳卷第二十九 卍新續藏第 77 冊 No. 1522 新修科分六學僧傳
新修科分六學僧傳卷第三十
浙東沙門 曇噩 述
定學
神化科(二)
隋童進
姓李氏。蜀之綿州人。周時出家。為居士以游諸方。然落魄無禮度。嗜飲酒。謂人
【現代漢語翻譯】 現代漢語譯本：太建元年己丑四月二十四日，他向眾人開示說：『這個身體非常令人厭惡，是眾多痛苦的集合。必須謹慎對待身、口、意三業，精勤修習佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，就很難脫身。要經常懺悔。』他又說：『我去世后，不要移動我的床鋪。七天後，會有法猛上人帶著佛像和鐘前來，鎮守在這裡。』弟子問：『您圓寂后的形體該如何處理？』他說：『在山頂焚化。』又問：『如果不這樣做呢？』他說：『千萬不要入棺斂葬，只要用磚壘砌成壇，將屍體移到上面，用屏風環繞，蓋上絳紅色紗，上面建造浮圖（佛塔），用彌勒像安放在下面。』又問：『諸佛涅槃時都說功德，師父您的發跡可以讓我們聽聽嗎？』他說：『我從第四天（兜率天）而來，爲了度化你們。其次補處釋迦牟尼佛的位置。如果說傳普敏的人，就是文殊菩薩。慧集就是觀音菩薩。何昌就是阿難尊者。他們都是一起來贊助我的人。所以《大品般若經》說：有菩薩從兜率天來，諸根猛利，迅速與般若相應，說的就是我。』說完，就結跏趺坐而終，享年七十三歲。不久，猛師果然帶著織成的彌勒像和九乳鐘前來，留下來鎮守。一會兒就不見了。大士的法器十餘件還在。晉天福九年甲辰六月十七日，錢王派使者打開塔，取出靈骨十六片，呈紫金色，以及法器，送到府城南龍山，建造龍華寺安置。仍然用靈骨塑造了他的像。 《新修科分六學僧傳》卷第二十九 卍新續藏第 77 冊 No. 1522 《新修科分六學僧傳》 《新修科分六學僧傳》卷第三十 浙東沙門曇噩述 定學 神化科(二) 隋童進 姓李，是蜀地綿州人。周朝時出家。作為居士遊歷各地。但是行為不拘小節，沒有禮度，喜歡喝酒，對人說...
【English Translation】 English version: In the year of Ji Chou, the first year of Taijian (569 AD), on the 24th day of the fourth month, he addressed the assembly, saying, 'This body is extremely repulsive, a collection of all kinds of suffering. One must be cautious in the three karmas (body, speech, and mind) and diligently cultivate the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom). If one falls into hell, it will be difficult to escape. One must constantly repent.' He also said, 'After my death, do not move my bed. In seven days, the Venerable Fa Meng will come with an image and a bell to guard this place.' A disciple asked, 'What should be done with your body after your passing?' He said, 'Cremate it on the mountaintop.' Another asked, 'What if that is not done?' He said, 'By no means should you place it in a coffin. Just build an altar with bricks, move the body onto it, surround it with screens, cover it with crimson silk, and build a stupa (pagoda) above it, placing a Maitreya image beneath it.' Another asked, 'When the Buddhas enter Nirvana, they all speak of their merits. Can we hear about the origins of the Master?' He said, 'I came from the fourth heaven (Tushita Heaven) to liberate you all. I am the next in line to succeed Shakyamuni Buddha. If one speaks of Chuan Pumin, that is Manjushri Bodhisattva. Hui Ji is Avalokiteshvara Bodhisattva. He Chang is Venerable Ananda. They all came to assist me. Therefore, the Large Perfection of Wisdom Sutra says: There is a Bodhisattva who comes from Tushita Heaven, whose faculties are sharp and quickly correspond to prajna (wisdom). That is me.' After speaking, he sat in the lotus position and passed away, at the age of seventy-three. Soon after, Master Meng indeed arrived with a woven Maitreya image and a nine-nipple bell, which were left to guard the place. In a short while, they disappeared. More than ten of the Great Being's implements are still present. On the 17th day of the sixth month in the year Jia Chen, the ninth year of Tianfu (944 AD) of the Jin Dynasty, King Qian sent an envoy to open the stupa and retrieve sixteen pieces of relics, which were purple-gold in color, as well as the implements, and brought them to Longhua Temple, built south of the prefectural city on Longshan Mountain, to enshrine them. His image was then sculpted using the relics. Newly Compiled Classified Biographies of Eminent Monks, Volume 29 Supplement to the Buddhist Canon, Volume 77, No. 1522, Newly Compiled Classified Biographies of Eminent Monks Newly Compiled Classified Biographies of Eminent Monks, Volume 30 Compiled by the Shramana Tan E of Eastern Zhejiang Samadhi Studies Divinely Transformed Section (2) Sui Dynasty, Tong Jin His surname was Li, and he was a native of Mianzhou in Shu (Sichuan). He left home during the Zhou Dynasty. As a layman, he traveled to various places. However, his behavior was unconventional, lacking in etiquette, and he was fond of drinking alcohol, saying to people...
曰。此可以灌法身也。會伐齊詔須毒藥置監瀘州等處采造。其法用蝮頭。鐵猩。鬵根。大蜂。野葛。鴆羽。等數十種。以鐵甕釀之。既成。人之慾近者則蒙以皮衣。而琉璃以障其眼。不然。氣之所至或作瘡痍。且致死也。茍著餘瀝。筋肉立腐。進聞之。即造監所。監者戲之曰。居士能飲。欲得飲此乎。進笑曰。古人五斗解醒。少乞一升。未為多也。監者曰。任飲多少。何論一升。進即以鐵杓于甕中。滿取一杓。飲之。顏色自若。言謔不減常態。傍居道士等。皆聚觀。以驗其變。進徐舉一杓以歡。而辟易竟走避。或語監者曰。子縱之飲。是故殺之也。故殺人有罪。吾甚為子懼。進則顧。謂監者曰。子何罪。吾自欲飲耳。且非子所使。子何罪。已而詫曰。乃於今日始獲一醉。就臥方石上。俄而遣尿。尿所著石皆碎。良久覺。精爽如常時。自爾飲食加倍。隋初剃落。配等行寺年九十餘。而終。其衣服床褥。絕香。無酒氣。
隋法進
蜀之新繁人。在家素行道持戒。雖田作。亦擊鏵钁使聲如鐘磬。以節唸誦。候日影至午而食。耕耘尤護惜。蟲蟻。忽空中有聲曰。進阇梨出家時到。如是四五聲。人舉聞之。於是詣路口山剃落。專行頭陀不以名隸寺。蜀王秀遣參軍郁九閭長鄉領僚佐十人。至山以請。將發辭。王曰。彼
如不來。當申國法。王曰不須威逼。但以禮延。明日必相見。毋緩也長卿出成都郭門。顧謂十人曰。今茲以吾輩升兜率天致彌勒可也。況山中一道人哉。暮抵吉陽山下。虎蹲道旁。射之馬卻走懼甚。即欲宿村舍。以違王約難之。俄而一僧負幞將登山。長卿因悉留諸從者。而獨偕僧抵寺。進床坐召長卿入而向所見虎。適在床下。長卿戰慄不敢前。進覺之為叱虎去。長卿乃前。白王意。而語言顏色。猶失度。進笑曰。檀越初出郭門時。其雄邁。固與今異。長卿頂禮默不知答。逮旦仍令長卿先歸報行。至望鄉臺而進已及矣。遂偕謁王。為王受戒。即曰。辭出。而襯施一不受。遽就館法聚寺王間語其屬曰。吾見進公誠不覺神悚。后望見之輒為禮。進每咄王曰。貧道與王。各有安樂地。何苦相逼惱也。諸僧諫以為不可頻忤王。進曰。大德畏死。惟求王意。而順媚之。此豈弘教事哉。貧道必責其過。雖死無所畏。屢入宮籞。顧華筵美味盡謝去。而徒繩床之安蒸餅之飽而已。至授妃姬戒則使之不放逸。而念無常甚。而市井民家一時莫不遍赴。則其分身慈濟之跡如此。慈藏初為王門師。兼領僧職。而政治殊嚴峻。然諸僧以王故相容忍。至是訴進且祈鐫譙藏。進不可。曰渠性爾。能受我語乎。眾祈不已。進竟造藏藏。出迎。進遽曰。教門
【現代漢語翻譯】 現代漢語譯本：如果他不來，就按申國的法律處置。國王說：『不必威逼，只要以禮相待，明天一定能相見，不要耽誤。』長卿離開成都城門，回頭對十個人說：『這次我們這些人升到兜率天去見彌勒佛也是可以的，何況只是山中的一個道人呢？』傍晚到達吉陽山下，一隻老虎蹲在路旁，射它，馬卻受驚跑開了，非常害怕。想要在村舍住宿，又覺得違背了與國王的約定，感到為難。這時，一個僧人揹著包裹正要登山。長卿於是讓所有隨從留在原地，獨自和僧人一起到了寺廟。進公坐在床上，叫長卿進去，而之前見到的老虎，正好在床下。長卿戰戰兢兢不敢上前。進公發覺了，呵斥老虎離開。長卿這才上前，說明了國王的意圖，但言語和臉色，仍然失了分寸。進公笑著說：『施主剛出成都城門時，那份雄壯豪邁，確實和現在不一樣。』長卿叩頭，默默地不知道怎麼回答。等到天亮，進公仍然讓長卿先回去報告情況。到達望鄉臺時，進公已經趕到了。於是兩人一同去拜見國王，進公為國王授戒。隨即就說要告辭離開，國王賞賜的財物一概不接受，立刻回到館法聚寺。國王私下對他的下屬說：『我見到進公，確實不由自主地感到敬畏。以後遠遠望見他，都要行禮。』進公常常斥責國王說：『貧道和國王，各有安樂的地方，何苦互相逼迫呢？』眾僧勸諫說不應該屢次冒犯國王。進公說：『各位大德害怕死亡，只求國王的心意，而順從奉承他，這難道是弘揚佛法的事嗎？貧道一定要指出他的過錯，即使死了也沒有什麼可怕的。』進公多次進入王宮，面對華麗的宴席和美味佳餚，都全部謝絕，只是安於繩床，吃飽蒸餅而已。至於給妃嬪授戒，就使她們不放縱逸樂，而常常想到無常。進公到市井民家，一時之間沒有不遍及的，他分身慈悲救濟的事蹟就是這樣。慈藏最初是國王的老師，兼領僧職，但政治手段非常嚴厲。然而眾僧因為國王的緣故而互相容忍。到這時，他們控訴進公，並且請求罷免慈藏的僧官職務。進公不同意，說：『他的性格就是這樣，他能接受我的話嗎？』眾人不斷地請求，進公最終去拜訪慈藏。慈藏出來迎接，進公立刻說：『教門……』 English version: If he doesn't come, then deal with him according to the laws of Shen country.' The king said, 'There's no need to coerce him; just treat him with courtesy, and we will surely meet tomorrow. Don't delay.' Changqing left the Chengdu city gate and turned to the ten people, saying, 'This time, it would be fine for us to ascend to Tushita Heaven to see Maitreya (the future Buddha), let alone just a Taoist in the mountains?' In the evening, he arrived at the foot of Jiyang Mountain. A tiger was crouching by the roadside. When he shot at it, the horse was startled and ran away, and he was very frightened. He wanted to stay overnight in a village house, but he felt it would violate his agreement with the king, which made it difficult. At this time, a monk carrying a bundle was about to climb the mountain. Changqing then left all his followers behind and went to the temple alone with the monk. Master Jin (the monk's name) sat on the bed and called Changqing in. The tiger he had seen earlier was right under the bed. Changqing trembled and dared not go forward. Master Jin noticed this and scolded the tiger away. Only then did Changqing step forward and explain the king's intentions, but his words and expression were still inappropriate. Master Jin smiled and said, 'When Donor (term for a Buddhist patron) first left the Chengdu city gate, your boldness and heroism were indeed different from now.' Changqing prostrated himself, silently not knowing how to answer. At dawn, Master Jin still asked Changqing to return first to report the situation. When he reached Wangxiang Terrace, Master Jin had already caught up. So the two of them went together to see the king, and Master Jin gave the king precepts. Immediately, he said he would take his leave, refusing all the king's gifts, and immediately returned to Guanfaju Temple. The king privately said to his subordinates, 'When I see Master Jin, I can't help but feel awe. In the future, when I see him from afar, I must pay my respects.' Master Jin often scolded the king, saying, 'This poor monk and the king each have their own place of peace and happiness. Why bother each other?' The monks advised him not to offend the king repeatedly. Master Jin said, 'You great virtues fear death, only seeking the king's will and flattering him. Is this the work of propagating the Dharma? This poor monk must point out his faults, even if I die, I have nothing to fear.' Master Jin entered the palace many times, and faced with gorgeous banquets and delicious food, he refused them all, content with a rope bed and filling his stomach with steamed buns. As for giving precepts to the concubines, he made them not indulge in pleasure and constantly think of impermanence. Master Jin went to the markets and people's homes, and there was no place he didn't reach for a time. His acts of compassion and relief were like this. Cizang (a monk's name) was initially the king's teacher and also held a monastic office, but his political methods were very strict. However, the monks tolerated each other because of the king. At this time, they accused Master Jin and requested that Cizang's monastic position be removed. Master Jin disagreed, saying, 'That is his nature. Can he accept my words?' The monks continued to plead, and Master Jin finally went to visit Cizang. Cizang came out to greet him, and Master Jin immediately said, 'The Dharma gate...'
【English Translation】 English version: If he doesn't come, then deal with him according to the laws of Shen country.' The king said, 'There's no need to coerce him; just treat him with courtesy, and we will surely meet tomorrow. Don't delay.' Changqing left the Chengdu city gate and turned to the ten people, saying, 'This time, it would be fine for us to ascend to Tushita Heaven to see Maitreya (the future Buddha), let alone just a Taoist in the mountains?' In the evening, he arrived at the foot of Jiyang Mountain. A tiger was crouching by the roadside. When he shot at it, the horse was startled and ran away, and he was very frightened. He wanted to stay overnight in a village house, but he felt it would violate his agreement with the king, which made it difficult. At this time, a monk carrying a bundle was about to climb the mountain. Changqing then left all his followers behind and went to the temple alone with the monk. Master Jin (the monk's name) sat on the bed and called Changqing in. The tiger he had seen earlier was right under the bed. Changqing trembled and dared not go forward. Master Jin noticed this and scolded the tiger away. Only then did Changqing step forward and explain the king's intentions, but his words and expression were still inappropriate. Master Jin smiled and said, 'When Donor (term for a Buddhist patron) first left the Chengdu city gate, your boldness and heroism were indeed different from now.' Changqing prostrated himself, silently not knowing how to answer. At dawn, Master Jin still asked Changqing to return first to report the situation. When he reached Wangxiang Terrace, Master Jin had already caught up. So the two of them went together to see the king, and Master Jin gave the king precepts. Immediately, he said he would take his leave, refusing all the king's gifts, and immediately returned to Guanfaju Temple. The king privately said to his subordinates, 'When I see Master Jin, I can't help but feel awe. In the future, when I see him from afar, I must pay my respects.' Master Jin often scolded the king, saying, 'This poor monk and the king each have their own place of peace and happiness. Why bother each other?' The monks advised him not to offend the king repeatedly. Master Jin said, 'You great virtues fear death, only seeking the king's will and flattering him. Is this the work of propagating the Dharma? This poor monk must point out his faults, even if I die, I have nothing to fear.' Master Jin entered the palace many times, and faced with gorgeous banquets and delicious food, he refused them all, content with a rope bed and filling his stomach with steamed buns. As for giving precepts to the concubines, he made them not indulge in pleasure and constantly think of impermanence. Master Jin went to the markets and people's homes, and there was no place he didn't reach for a time. His acts of compassion and relief were like this. Cizang (a monk's name) was initially the king's teacher and also held a monastic office, but his political methods were very strict. However, the monks tolerated each other because of the king. At this time, they accused Master Jin and requested that Cizang's monastic position be removed. Master Jin disagreed, saying, 'That is his nature. Can he accept my words?' The monks continued to plead, and Master Jin finally went to visit Cizang. Cizang came out to greet him, and Master Jin immediately said, 'The Dharma gate...'
在汝亦太甚矣。藏威為息。
既歸山中。久之。過檀越食。座上忽失笑。同座問其故。曰吾見山寺。凈人穿壁盜蜜故笑耳。開皇中卒。壽九十六。
隋智曠
姓王氏。其先太原人。後父其自徐遷荊。遂占藉焉。始其母之孕曠也。夢浴水中。有童子乘寶船投其懷。以覺。生而敏慧端介。有操守。太清初。喪亂相繼。嘗起兵東征曠方壯勇。應募克卒伍。淪陷不復振。由是寢世虛假。而婚娶悉謝絕。初謀脫俗。而巾褐輩。誘以神仙曰。必先受符箓而次陳章醮。曠曰。然則可得道乎。答曰。箓以護身。章以招貨。得道則未也。曠曰。敢問所以得道者。乃示以辟榖法。曰能如是僅七日雖飛昇玉清可也。於是七日不食。無所驗。曰汝猶飲水耳。斷水七日無驗。曰汝夜眠耳。危坐七日。復無驗。卒棄去。從沙門受五戒。為佛弟子。而潛修密證。稍著神異。江陵張詮再世目盲曠謂曰。汝家冢內有古井。而柩適塞之。今能移置其冢。而使井復為人用。則免矣。從其言果然。
又謂澗有古鐘可掘也。掘之得鐘不誣。仁州刺史以為惑眾。鞭其脊百而囚之。容不之慘。膚不之裂。獄卒試以八尺大械。且捶其膝。傍觀者意。其必碎骨斷筋。而捫視之。略無痕。吏戲絕其饋餉。雖久未嘗見餒色。然往往逢之市肆中。而獄系
【現代漢語翻譯】 現代漢語譯本 『你也太過分了。』藏威因此平息怒火。
之後他回到山中。過了很久，有一次去施主家吃飯，席間忽然失笑。同座的人問他原因，他說：『我看見山寺里的凈人（指寺院中負責雜務的僧人或居士）穿墻偷蜜，所以笑了。』開皇年間去世，享年九十六歲。
隋朝的智曠（僧人名）
姓王，祖先是太原人，後來父親從徐州遷到荊州，於是就在那裡落戶。當初他母親懷智曠的時候，夢見在水中沐浴，有個童子乘坐寶船投入她的懷中。醒來后，就生下了智曠，他從小就聰明敏慧，端莊正直，有操守。太清初年，戰亂相繼發生，曾經起兵東征，智曠正值壯年，應募成為士兵。後來兵敗被俘，無法再恢復，於是就隱居避世，斷絕了婚娶。起初想出家，但那些道士之流，用神仙之說來引誘他，說：『必須先接受符箓，然後才能進行齋醮儀式。』智曠問：『這樣就能得道嗎？』回答說：『符箓用來護身，章醮用來招攬財富，得道就未必了。』智曠問：『請問怎樣才能得道？』道士就教他辟榖的方法，說：『如果能這樣，僅僅七天就能飛昇到玉清境。』於是他七天不吃飯，卻沒有應驗。道士說：『你還是喝水了。』他又斷水七天，還是沒有應驗。道士說：『你晚上睡覺了。』他又危坐七天，仍然沒有應驗。最終他放棄了道教，跟隨沙門（出家僧人）受五戒，成為佛弟子，並潛心修行，秘密證悟，逐漸顯現出神異之處。江陵的張詮，轉世后雙目失明，智曠對他說：『你家墳墓里有口古井，而你的棺柩正好堵住了井口。現在如果能移動你的墳墓，讓古井恢復使用，你的眼疾就能痊癒。』張詮聽從了他的話，果然應驗。
智曠又說某山澗有古鐘可以挖掘。挖掘後果然得到了古鐘，沒有說謊。仁州刺史認為他妖言惑眾，鞭打他的背部一百下，並將他囚禁起來。智曠的容貌沒有絲毫痛苦，面板也沒有裂開。獄卒用八尺長的刑具，捶打他的膝蓋，旁邊觀看的人都認為他一定會骨碎筋斷，但摸摸看，卻一點痕跡都沒有。官吏戲弄他，斷絕了他的食物供應，雖然很久沒有給他食物，但他從未顯出飢餓的樣子。然而，人們常常在集市上看到他，而他仍然被囚禁在監獄裡。
【English Translation】 English version 『You are too much.』 Zangwei's anger was thus appeased.
Afterwards, he returned to the mountains. After a long time, he went to a patron's house for a meal and suddenly burst out laughing at the table. The others at the table asked him why, and he said, 『I saw a Jingren (a monk or layperson in charge of miscellaneous tasks in a temple) in the mountain temple stealing honey through a hole in the wall, so I laughed.』 He passed away during the Kaihuang era at the age of ninety-six.
Zhi Kuang (a monk's name) of the Sui Dynasty
His surname was Wang, and his ancestors were from Taiyuan. Later, his father moved from Xu to Jing, and they settled there. When his mother was pregnant with Zhi Kuang, she dreamed of bathing in water, and a child riding a treasure ship threw himself into her arms. When she woke up, she gave birth to Zhi Kuang, who was intelligent, upright, and principled from a young age. In the early years of the Taiqing era, wars broke out one after another. He once raised an army to fight in the east, and Zhi Kuang, who was in his prime, enlisted as a soldier. Later, he was defeated and captured, and could not recover. Therefore, he lived in seclusion, severing all ties to marriage. Initially, he wanted to become a monk, but those Taoists lured him with tales of immortals, saying, 『You must first receive talismans and then perform rituals.』 Zhi Kuang asked, 『Can I attain the Dao in this way?』 The answer was, 『Talismans are used to protect the body, and rituals are used to attract wealth, but attaining the Dao is not guaranteed.』 Zhi Kuang asked, 『May I ask how one can attain the Dao?』 The Taoist then taught him the method of Bigu (abstaining from grains), saying, 『If you can do this, you can ascend to Yuqing (a realm in Taoism) in just seven days.』 So he abstained from food for seven days, but nothing happened. The Taoist said, 『You still drank water.』 He then abstained from water for seven days, but still nothing happened. The Taoist said, 『You slept at night.』 He then sat upright for seven days, but still nothing happened. Finally, he abandoned Taoism and followed a Shamen (ordained monk) to receive the Five Precepts, becoming a Buddhist disciple, and diligently cultivated in secret, gradually manifesting supernatural abilities. Zhang Quan of Jiangling, who was blind in his second life, Zhi Kuang said to him, 『There is an ancient well in your family's tomb, and your coffin is blocking the well. If you can move your tomb and restore the well to its original use, your eye disease will be cured.』 Zhang Quan followed his advice, and it was indeed effective.
Zhi Kuang also said that there was an ancient bell in a certain mountain stream that could be excavated. After digging, they indeed found the ancient bell, and he had not lied. The prefect of Renzhou thought he was spreading heresy, whipped his back a hundred times, and imprisoned him. Zhi Kuang's appearance showed no pain, and his skin did not break. The prison guard used an eight-foot-long instrument of torture to beat his knees, and the onlookers thought that his bones would surely be crushed and his tendons broken, but when they touched it, there was not a trace. The official mocked him and cut off his food supply, but although he had not been given food for a long time, he never showed any signs of hunger. However, people often saw him in the market, while he was still imprisoned in the prison.
則自若也。大定三年。從獄中。乞草屩曰。今夜當急行。吏卒疑以為逃。夜半城中火。百姓遷避爭郭門出不及。而死者七千人。曠領二百囚。行間道。曾莫知也。既剃落進具。年已四十矣。即行頭陀于州北之四聖山曰。此福德地。且宜天子所安置。頃之檀施云委。歘成華構。即今之開聖寺是也。宣明二年。顯平二陵皆近寺。則所謂福德地尤信。嘗沮夏水。彼岸虛舟自能隨呼而至。遂以濟。眾愈益訝之。曠戒勿復傳。及修治成陽佛跡寺寺有耕牛。將產而犢難下。母牛且死。僧知事以告。曠曰。犢前生。此寺居士也。以竊常住物來償耳。然其頭之伸縮而不易出者。以羞故也。于母則無相害意。因執爐臨闌。呵責遽生。以開皇二十年九月二十四日。無疾而終。壽七十有五。終之時天香盆室。音樂彌空。隱然若向西南方去者。未卒之二年。每云吾脾痛復預言身後事。忽問律師云。阿那含人有疾否。律師未知所答。自答曰。報身法爾。既卒。手屈三指。仁壽元年。永濟寺僧法貴死。而復甦曰。見閻王正值曠乘宮殿自空下。罪人喜曰。三果聖人。來救我等矣。則曠之登三果信矣。
隋無相禪師者
不知何許人。忽然見之涪州相思寺碌碌隨眾。如常僧。寺處涪水南岸。其北岸則崖石屏立。有銘其上所書之地。方可五尺。
【現代漢語翻譯】 現代漢語譯本： 他神態自若。大定三年，從監獄中向獄卒要草鞋說：『今夜要趕路。』獄卒懷疑他要逃跑。半夜城中發生火災，百姓爭相逃避，擁擠在城門，來不及出去而被燒死的人有七千。道曠帶領二百名囚犯，走小路，沒有人知道。剃度后，準備好法器，年齡已經四十歲了。便在州北的四聖山進行頭陀行，說：『這是有福德的地方，適宜天子居住。』不久，檀越的佈施如雲般涌來，忽然建成了華麗的建築，就是現在的開聖寺。宣明二年，顯平二陵都在寺廟附近，那麼所謂福德地就更加可信了。曾經阻止夏水氾濫，對岸的空船自己就能隨著呼喚而來，於是用它來渡河，眾人更加驚訝。道曠告誡不要再傳播此事。等到修建成陽佛跡寺，寺里有耕牛，將要生產時，小牛卻難以生下來，母牛快要死了。管事的僧人將此事告訴道曠，道曠說：『這小牛前世是這個寺里的居士，因為偷盜常住的物品來償還。然而它的頭伸縮卻難以出來，是因為羞愧的緣故。對於母牛沒有傷害的意思。』於是拿著香爐來到牛棚邊，呵斥后小牛就生下來了。在開皇二十年九月二十四日，無病而終，享年七十五歲。臨終時，天空飄著異香，房間里充滿音樂，隱約好像向西南方向而去。去世前兩年，經常說自己脾臟疼痛，又預言身後的事。忽然問律師說：『阿那含（三果聖人）會生病嗎？』律師不知如何回答，他自己回答說：『報身本來如此。』去世后，手屈著三個手指。仁壽元年，永濟寺僧人法貴死了，又復活說：『看見閻王，正趕上道曠乘坐宮殿從空中下來，罪人高興地說：『三果聖人來救我們了！』那麼道曠證得三果是可信的。
隋朝無相禪師
不知道是哪裡人。忽然在涪州相思寺見到他，默默無聞地跟隨大眾，像普通的僧人一樣。寺廟位於涪水南岸，北岸是懸崖峭壁，上面刻有銘文，所寫的土地，大約五尺見方。
【English Translation】 English version: He was calm and composed. In the third year of Dading, he asked the prison guards for straw sandals from the prison, saying, 'I need to travel urgently tonight.' The guards suspected he was going to escape. At midnight, a fire broke out in the city, and the people rushed to escape, crowding at the city gates, and seven thousand people were burned to death before they could get out. Daokuang led two hundred prisoners, taking small paths, and no one knew. After being tonsured and preparing the Dharma implements, he was already forty years old. He then practiced dhuta (ascetic practices) at the Four Sacred Mountains north of the prefecture, saying, 'This is a place of merit and virtue, suitable for the emperor to reside.' Soon, the donations from benefactors came like clouds, and suddenly magnificent buildings were built, which is now the Kaisheng Temple. In the second year of Xuanming, the Xianping Two Mausoleums were both near the temple, so the so-called land of merit and virtue was even more credible. He once stopped the flooding of the Xia River, and an empty boat on the opposite bank could come at his call, and he used it to cross the river, which surprised everyone even more. Daokuang warned not to spread this matter any further. When the Chengyang Buddhist Relic Temple was built, there were oxen in the temple, and when one was about to give birth, the calf was difficult to deliver, and the mother cow was about to die. The monk in charge told Daokuang about this, and Daokuang said, 'This calf was a lay devotee of this temple in a previous life, and is repaying his debt for stealing the temple's property. However, the reason why its head is retracting and difficult to come out is because of shame. It has no intention of harming the mother cow.' So he held the incense burner and came to the cow shed, and after scolding it, the calf was born. On the twenty-fourth day of the ninth month of the twentieth year of Kaihuang, he died without illness, at the age of seventy-five. At the time of his death, the sky was filled with fragrant incense, and the room was filled with music, vaguely as if he was going southwest. Two years before his death, he often said that his spleen hurt, and he also predicted matters after his death. Suddenly he asked the Vinaya master, 'Do Anagamin (third fruit Arhat) get sick?' The Vinaya master did not know how to answer, and he answered himself, 'The reward body is naturally like this.' After his death, his hand was bent with three fingers. In the first year of Renshou, the monk Faguei of Yongji Temple died, and then revived and said, 'I saw Yama, and just happened to see Daokuang riding a palace descending from the sky, and the sinners happily said, 'The third fruit Arhat has come to save us!'' So it is credible that Daokuang attained the third fruit.
Chan Master Wuxiang of the Sui Dynasty
It is not known where he was from. He was suddenly seen at Xiangsi Temple in Fuzhou, silently following the crowd, like an ordinary monk. The temple is located on the south bank of the Fu River, and the north bank is a cliff with inscriptions on it, the land written about, about five feet square.
闊字約如掌大。剝蝕漫漶。莫能識。然字之數亦無有知者。其下佛跡二相。去九尺。每一跡。長三尺許。然好事者。至寺必求濟岸縱觀焉。一日無相既與眾濟。而眾遽先反。無相乃獨徘徊。瞻顧以盡興趣。而欲趁所反之舟。無及矣。無相因以缽置水中。且戲語之曰。汝何為勞。我久擎汝。汝今亦可自渡水也。遂取芭蕉一葉。浮水上。立而渡缽隨其後。若有物以使之者。頃焉。達南岸竟去不知所往。
隋法安
姓彭氏。安定鶉孤人。少出家。居太白山之九隴精舍。疏衣糲食。治禪業。將終其身。開皇中。至江都煬帝以晉王在。鎮安。上謁。閽者。以其形貌矬陋。不為通。安日造門。雖喻遣。莫肯去。王聞而召見之。宛如舊識。即俾居慧日寺。凡所游往必與俱。嘗至泰山。遇渴乏。四顧惟石巖。勢不可得水。安引刀刺石。水崩注。王大嗟賞。因問安此誰力耶。安曰。殿下福德力也。遂入磧。達于泥海。所遭變。故皆賴安得無所損。將過神通寺始入谷。先見一僧乘白驢至。王問何人。安曰。朗公也。以殿下有意營造故。來奉迎耳。頃之一僧持緘請檀越。安為達之。抵寺見一神人。手憑講堂鴟吻坐俯視群眾來往。王又問。安答曰。太白山神從殿下者也。他異不復具錄。大業初。帝尤務侈靡。益重安。於是使安悉招
【現代漢語翻譯】 現代漢語譯本 闊字大約有手掌那麼大，因為剝蝕和長久磨損，已經無法辨認。然而，字的個數也沒有人知道。其下有兩尊佛跡，距離九尺，每一佛跡大約長三尺。然而，喜歡附庸風雅的人，到寺廟必定要到岸邊縱情觀賞。一天，無相已經和眾人一起渡河，但眾人都很快返回。無相獨自徘徊，四處觀看以盡興，想要趕上返回的船，卻來不及了。無相於是把缽放在水中，並且開玩笑地說：『你為什麼這麼勞累，我長久地托著你，你現在也可以自己渡水了。』於是取一片芭蕉葉，浮在水上，站立在上面渡河，缽跟隨在他身後，好像有什麼東西在驅使它一樣。一會兒，到達南岸，最終離去，不知道去了哪裡。
隋朝的法安（Fa'an）(隋朝僧人)
姓彭，是安定鶉孤人。年少時出家，居住在太白山的九隴精舍，穿著粗布衣，吃著粗糧，專心修習禪業，打算在那裡終老。開皇年間，到達江都，煬帝因為當時以晉王的身份鎮守安，便去拜見他。守門的人因為他形貌矮小丑陋，不替他通報。法安每天都去拜訪，即使被打發走，也不肯離去。晉王聽說后召見了他，感覺好像早就認識一樣，立即讓他住在慧日寺。凡是遊玩的地方，必定和他一起去。曾經到泰山，遇到乾渴，四處觀看只有石巖，無法得到水。法安用刀刺石，水便噴涌而出。晉王非常讚賞，於是問法安這是誰的力量。法安說：『是殿下的福德之力。』於是進入沙漠，到達泥海，所遭遇的變故，都依靠法安才得以沒有損失。將要經過神通寺，剛進入山谷，先看到一個僧人騎著白驢到來。晉王問是什麼人。法安說：『是朗公（Lang Gong）(人名)。因為殿下有意營造寺廟，所以來奉迎。』一會兒，一個僧人拿著信函請求交給檀越（Dan Yue）(施主)。法安替他轉達。到達寺廟，看到一個神人，手扶著講堂的鴟吻坐著，俯視著來往的群眾。晉王又問。法安回答說：『是太白山神跟隨殿下的人。』其他的奇異之事不再一一記錄。大業初年，皇帝尤其致力於奢侈，更加器重法安，於是讓法安全部招
【English Translation】 English version The characters were about the size of a palm, but due to erosion and wear, they were unreadable. Moreover, no one knew the number of characters. Below them were two footprints of the Buddha, nine feet away, each footprint about three feet long. However, those who enjoyed refined pursuits would invariably visit the shore to indulge in a panoramic view when they came to the temple. One day, Wuxiang (name of a monk) had already crossed the river with the crowd, but the crowd quickly returned. Wuxiang lingered alone, gazing around to his heart's content, wanting to catch the returning boat, but it was too late. Wuxiang then placed his alms bowl in the water and jokingly said, 'Why are you so tired? I have been holding you for so long. Now you can cross the water yourself.' Then he took a banana leaf, floated it on the water, stood on it, and crossed the river, with the alms bowl following behind him, as if something were driving it. In a short while, he reached the south bank and eventually left, no one knows where he went.
Fa'an (name of a monk) of the Sui Dynasty
His surname was Peng, and he was from Anchun Gu in Anding. He became a monk at a young age and lived in the Jiulong Hermitage on Mount Taibai, wearing coarse clothes and eating simple food, dedicated to cultivating Chan (Zen) practice, intending to spend his life there. During the Kaihuang era, he arrived in Jiangdu, and Emperor Yang, who was then stationed in An as the Prince of Jin, went to visit him. The gatekeeper, because of his short and ugly appearance, did not report him. Fa'an visited the gate every day, and even when he was dismissed, he refused to leave. The Prince of Jin heard of this and summoned him, feeling as if he had known him for a long time, and immediately had him reside in Huiri Temple. Wherever he went, he would always be with him. Once, when they went to Mount Tai, they encountered thirst, and all around there were only rocky cliffs, making it impossible to obtain water. Fa'an pierced the rock with a knife, and water gushed out. The Prince of Jin greatly praised him and asked Fa'an whose power this was. Fa'an said, 'It is the power of Your Highness's merit and virtue.' Then they entered the desert and reached the Mud Sea, and all the misfortunes they encountered were avoided thanks to Fa'an. When they were about to pass the Shentong Temple, just as they entered the valley, they first saw a monk riding a white donkey coming. The Prince of Jin asked who it was. Fa'an said, 'It is Lang Gong (name of a monk). Because Your Highness intends to build a temple, he has come to welcome you.' After a while, a monk holding a letter requested to give it to Dan Yue (patron). Fa'an delivered it for him. Upon arriving at the temple, they saw a divine being, leaning on the ridgepole of the lecture hall, sitting and looking down at the crowds coming and going. The Prince of Jin asked again. Fa'an replied, 'It is the mountain god of Mount Taibai following Your Highness.' Other strange events are not recorded in detail. In the early years of the Daye era, the emperor especially devoted himself to extravagance and valued Fa'an even more, so he had Fa'an recruit all
諸隱逸。如郭智辨釋志公澄公杯渡之流於慧日。且辟寶揚道場于東都。集道藝二千餘人。于內。以行道。十一年春。四方多難。安竟無疾而終。春秋九十八矣。將終。密以後來禍敗事。預告上。故上臨難能無所懼 當陳之季。有法濟者。方著名南國。逮隋寵遇無比。然精進寡慾。儕類莫與抗。屢宿禁中。未嘗或見墮容媚態。文帝造香臺寺于長安。煬帝造龍天道場于東都。一以為濟設也。濟于宮中。嘗乘所賜白馬。或以病告。祝水飲之輒愈。又能治鬼物。言事之未然。大業四年。忽詣上辭曰。天命不常。復須後世。唯愿弘護荷負含生。遂坐逝。剃髮將殮。須臾發生。頓長可半寸許。上曰。禪師入滅盡定耳。何可葬也。當爲出之擊大鐘一月餘。然後廢朝。素服葬之蔣州。隨所至設齋。費出所在官府。東都王公以下。為造大幡四十萬。日齋百僧。僧襯帛二十五疋。通以七七之日計。則所廢十餘萬。嗚呼盛哉。
隋岑阇梨
住襄州禪居寺。寺處山藪中。粒食不繼。每日以坩乞酒郭內。就飲之坩可盛三斗許。又乞一坩歸。且行且飲。抵寺則坩亦竭矣。晨起解齋。遂𢹂坩至廚請粥。仍以杖荷之。赴堂。乃置坩。脫杖。擊諸僧首。自上而下。人一擊。眾以其擊之。可以散災也。故受而不辭。岑房舊養一黧犬。並寺內鼠數
【現代漢語翻譯】 現代漢語譯本： 像郭智（Guo Zhi，人名）、辨釋（Bian Shi，人名）慧日（Hui Ri，寺名）的志公（Zhi Gong，人名）、澄公（Cheng Gong，人名）、杯渡（Bei Du，人名）一流的隱士。並且在東都開闢寶揚道場。聚集了道士和僧侶等二千多人，在宮內修行。十一年春天，四方多災多難，安法師最終無疾而終，享年九十八歲。臨終前，他秘密地將後來發生的禍事預先告訴了皇上，所以皇上在面臨危難時能夠毫不畏懼。 在陳朝末年，有位名叫法濟（Fa Ji，人名）的僧人，當時在南方非常有名。到了隋朝，他受到了無比的寵遇。然而他精進修行，寡慾清心，同輩中沒有人能與他相比。他多次在宮中留宿，從未顯露出墮落或諂媚的神態。隋文帝在長安建造了香臺寺，隋煬帝在東都建造了龍天道場，都是爲了法濟而設立的。法濟在宮中，曾經騎著皇上賞賜的白馬，有時以生病為由請假，用祝過的水給他喝，病就好了。他還能驅除鬼怪，預言未發生的事情。大業四年，他忽然去向皇上辭別，說：『天命無常，我還需要轉世。只希望您能弘揚佛法，護佑眾生。』於是坐化圓寂。剃髮準備入殮時，頭髮須臾之間又長了出來，大約有半寸長。皇上說：『禪師進入了滅盡定，怎麼可以埋葬呢？』於是為他出殯，敲鐘一個月，然後停止朝政，穿素服將他安葬在蔣州。無論到哪裡都為他設齋，費用都由當地官府支出。東都的王公以下，為他製作了四十萬件大幡，每天齋僧一百人，僧衣布料每人二十五匹。總共以七七四十九天計算，花費了十餘萬。唉，真是盛大啊！ 隋朝的岑阇梨（Cen Sheli，人名） 住在襄州禪居寺。寺廟位於深山之中，糧食供應不上。每天用一個大缸到城裡乞討酒，這個缸可以裝三斗左右。又乞討一缸回來，邊走邊喝，到達寺廟時，缸里的酒也喝光了。早上起來解齋后，就拿著缸到廚房要粥，仍然用棍子挑著缸，到大堂。然後放下缸，脫下棍子，敲打各位僧人的頭，從上到下，每人敲一下。大家都認為他敲打可以驅散災禍，所以都接受而不推辭。岑阇梨的房間里原來養著一條黑狗，寺廟裡還有許多老鼠。
【English Translation】 English version: Hermits like Guo Zhi (name, meaning unknown), Bian Shi (name, meaning 'Discriminating Explanation'), Zhi Gong (name, meaning 'Wise Duke'), Cheng Gong (name, meaning 'Clear Duke'), and Bei Du (name, meaning 'Cup Crossing') of Hui Ri (temple name, meaning 'Wisdom Sun'). Furthermore, he established the Baoyang (meaning 'Praising Treasure') Dharma assembly in the Eastern Capital (Dongdu, referring to Luoyang). He gathered over two thousand Daoists and monks to practice within the palace. In the spring of the eleventh year, there were many disasters in all directions. Master An (referring to a monk) eventually passed away without illness, at the age of ninety-eight. Before his death, he secretly foretold the future disasters to the emperor, so the emperor was able to face the difficulties without fear. During the end of the Chen dynasty, there was a monk named Fa Ji (name, meaning 'Dharma Relief'), who was very famous in the South. By the Sui dynasty, he received unparalleled favor. However, he was diligent in practice and had few desires, and no one among his peers could compare to him. He stayed in the palace many times and never showed any signs of depravity or flattery. Emperor Wen of Sui built Xiangtai Temple (meaning 'Fragrant Terrace Temple') in Chang'an, and Emperor Yang of Sui built Longtian Dharma assembly (meaning 'Dragon Heaven Dharma assembly') in the Eastern Capital, both for Fa Ji. Fa Ji, while in the palace, once rode a white horse given by the emperor. Sometimes he would ask for leave due to illness, and if he drank water that had been blessed, he would recover. He could also exorcise ghosts and predict things that had not yet happened. In the fourth year of the Daye era, he suddenly went to bid farewell to the emperor, saying, 'Heaven's mandate is impermanent, and I must be reborn in a later life. I only hope that you will promote the Dharma and protect all living beings.' Then he sat in meditation and passed away. When his hair was shaved in preparation for the funeral, his hair grew back in an instant, about half an inch long. The emperor said, 'The Chan master has entered the extinction samadhi, how can he be buried?' So they held a funeral for him, ringing the bell for a month, and then stopped court affairs, wearing plain clothes to bury him in Jiangzhou. Wherever they went, they held a vegetarian feast for him, and the expenses were paid by the local government. The princes and dukes of the Eastern Capital and below made 400,000 large banners for him, and every day they offered vegetarian meals to one hundred monks, with each monk receiving twenty-five bolts of cloth for robes. Counting the total for forty-nine days, the expenses amounted to more than ten thousand. Alas, how grand! Cen Sheli (name, meaning unknown) of the Sui Dynasty Lived in Chanjusi (meaning 'Chan Residence Temple') in Xiangzhou. The temple was located in the deep mountains, and the food supply was insufficient. Every day he would use a large crock to beg for wine in the city, and the crock could hold about three dou (a unit of volume). He would beg for another crock and return, drinking as he walked, and by the time he reached the temple, the crock would be empty. In the morning, after breaking his fast, he would take the crock to the kitchen to ask for porridge, still carrying the crock on a stick, to the hall. Then he would put down the crock, take off the stick, and strike the heads of the monks, one strike for each person, from top to bottom. Everyone believed that his striking could dispel disasters, so they accepted it without refusing. Cen Sheli used to keep a black dog in his room, and there were also many rats in the temple.
千。所請粥。岑未嘗歌也。盡以飼犬鼠。且則犬鼠來長。逼塞庭中。時偶失一鼠。岑悲惋責犬。犬遽𠷢死鼠以來。岑視之殊恨。以杖捶犬。葬鼠。慟哭不自勝。或鼠嚙僧衣若篋。僧以告岑則盡召諸鼠。使互保。其無保者。岑輒捶之曰。汝何故撓物。鼠終伏不敢動。岑以常住窘乏。遂將遷筑廚庫食廩。于白馬泉下濼中。然其時水方漲溢。眾竊笑之。及召匠伐材。則其地忽為平陸。而棟宇歘成。后寺果豐渥。又曰。將來六十年。有愚人起重閣于寺之南隅。而致寺招訟。唐永徽中起閣之記斯驗。
隋法喜
南海人。形貌寢陋。年可四十許。耆老皆謂于兒時見之。其顏色與今無所異。或以為已三百歲矣。亦每自言舊識慧遠法師于廬山。且其談論。晉宋間事。歷歷如信宿。平居緘默。見人必嘲誚。然語意尤中未來禍福。故人之矜持者。因不喜見。方陳有國日馬靜刺史廣州。遇行部。必以甲數萬。耀威邊徼初視篆喜直造廳事。畫地作馬首。以示其子而去。未幾。靜卒為人以謀反。誣告于上。上遣臨汝侯觀形勢曰。果反即誅。否亦代之耳。臨汝侯乘其不戒。誅而代之。煬廟聞其異。詔至行在所。時江都新成一宮喜才升階瞻顧遽卻走。唱曰。幾壓殺我。是日夜驟雨屋仆斃數人。后復遍歷宮中。索羊頭。上惡之。詔鎖閉一室
【現代漢語翻譯】 現代漢語譯本： 千（人名）。有人請他喝粥，岑（人名）從來不自己喝，全部用來餵狗和老鼠。於是狗和老鼠越來越多，擠滿了庭院。有時偶爾丟了一隻老鼠，岑就悲傷地責備狗。狗立刻咬死一隻老鼠來給他看，岑看了卻非常生氣，用棍子打狗，埋葬老鼠，悲痛哭泣不能自已。有時老鼠咬壞了僧人的衣服或箱子，僧人告訴岑，岑就召集所有的老鼠，讓它們互相擔保，沒有擔保的老鼠，岑就打它說：『你為什麼破壞東西？』老鼠最終都趴著不敢動。岑因為寺廟經常貧困，於是打算遷移到白馬泉下的水邊建造廚房、倉庫和糧倉。當時正值水漲，大家都暗自嘲笑他。等到召集工匠砍伐木材時，那塊地忽然變成了平地，房屋突然建成了。後來寺廟果然變得富足。又說：『將來六十年，會有愚人在寺廟的南邊角落建造重閣，導致寺廟招惹官司。』唐永徽年間建造重閣的記載應驗了。
隋朝的法喜（人名） 南海人。長相醜陋，年紀大約四十多歲。年紀大的人都說小時候就見過他，他的容貌和現在沒有什麼不同。有人認為他已經三百歲了。他也經常說自己以前在廬山認識慧遠法師（東晉僧人）。而且他談論晉宋之間的事情，就像親眼所見一樣。平時沉默寡言，見到人必定嘲笑，但是說的話往往能預言未來的禍福。所以那些自命不凡的人，因此不喜歡見到他。當時陳國有馬靜（人名）擔任廣州刺史。遇到巡視地方，必定用幾萬士兵來炫耀武力。法喜第一次拜見馬靜，直接走到廳堂，在地上畫了一個馬頭，給馬靜的兒子看就離開了。沒過多久，馬靜死了，有人以謀反的罪名誣告他。皇上派臨汝侯去觀察情況說：『如果真的謀反就殺掉，否則就代替他。』臨汝侯趁他不注意，殺了他並代替了他的職位。煬帝聽說他的奇異之處，下詔讓他到行在所。當時江都新建成一座宮殿，法喜剛走上臺階，看了看就跑開了，喊道：『差點壓死我。』當天晚上突然下大雨，房屋倒塌壓死了幾個人。後來又走遍宮中，尋找羊頭。皇上厭惡他，下詔把他鎖在一個房間里。
【English Translation】 English version: Qian (personal name). Someone offered him porridge, but Cen (personal name) never ate it himself, using it all to feed dogs and rats. As a result, the dogs and rats multiplied, filling the courtyard. Sometimes, if a rat was accidentally lost, Cen would sadly scold the dog. The dog would immediately kill a rat and bring it to him, but Cen would be very angry, beat the dog with a stick, bury the rat, and weep uncontrollably. Sometimes, if rats gnawed on the monks' robes or boxes, the monks would tell Cen, and Cen would summon all the rats, making them vouch for each other. Those without a guarantor, Cen would beat them, saying, 'Why do you damage things?' The rats would eventually lie prone and dare not move. Because the temple was often impoverished, Cen planned to move to the waterside below White Horse Spring to build kitchens, warehouses, and granaries. At that time, the water was rising, and everyone secretly laughed at him. When the craftsmen were summoned to cut timber, the land suddenly became flat, and the buildings were suddenly completed. Later, the temple indeed became prosperous. It was also said: 'Sixty years from now, a foolish person will build a heavy pavilion in the southern corner of the temple, causing the temple to be involved in lawsuits.' The record of building the pavilion during the Yonghui era of the Tang Dynasty proved this.
Fa Xi (personal name) of the Sui Dynasty A native of the South Sea. He had an ugly appearance and was about forty years old. The elderly all said they had seen him as a child, and his appearance was no different from now. Some believed he was already three hundred years old. He also often said that he had known Dharma Master Huiyuan (a monk of the Eastern Jin Dynasty) at Mount Lu. Moreover, his discussions of events between the Jin and Song dynasties were as vivid as if he had witnessed them himself. He was usually taciturn, and would always mock people when he saw them, but his words often predicted future fortune and misfortune. Therefore, those who were conceited did not like to see him. At that time, Ma Jing (personal name) of the Chen state served as the governor of Guangzhou. When he went on inspection tours, he would always use tens of thousands of soldiers to flaunt his military power. When Fa Xi first visited Ma Jing, he went straight to the hall, drew a horse's head on the ground, showed it to Ma Jing's son, and left. Not long after, Ma Jing died, and someone falsely accused him of treason. The emperor sent the Marquis of Linru to observe the situation, saying, 'If he really rebels, kill him; otherwise, replace him.' The Marquis of Linru took advantage of his carelessness, killed him and replaced him. Emperor Yang heard of his strangeness and ordered him to go to the imperial court. At that time, a new palace had just been built in Jiangdu. Fa Xi had just stepped onto the steps, looked around, and ran away, shouting, 'Almost crushed me to death!' That night, there was a sudden heavy rain, and the house collapsed, killing several people. Later, he walked all over the palace, searching for a sheep's head. The emperor hated him and ordered him to be locked in a room.
中。數日三衛吏士。見之市肆。坦率如常。時或以聞。詔驗視且責問守者。皆無他。及開戶入檢室內。則袈裟覆白骨一聚。而頸骨縻鎖自若。上益疑怪。復詔長史王恒廉之而信。上於是始敬懼。嘆曰。聖者神變無方。又安可以世俗遇哉。會守者奏。喜在上趣詔掊鎖徹戶縱所適。俄屬疾乃自盡去薦席。欹臥床簀上。而熾炭其下。使半身焦爛。數日卒。葬香山寺側。閱四年南海以喜獲放還。上疏謝。詔開其棺。索然。
隋普安
姓郭氏。京兆涇陽人。少年依圓禪師出家。晚投靄法師。通明三論。然常業華嚴。武帝滅法。遁居終南山梗梓谷之西坡。時有靜淵法師。與之同處。資承玄理。披釋奧義。加以遵修苦行。忘己為物。小則露體以飼蚊虻。大則委身以喂豺虎。皆慈薰悲感。自致損傷。以求副本願。每往獸群幾充其啖。又招集避難諸僧。犯國嚴令不憚顯誅。躬行分衛。故得衣食豐贍。精進倍常矣。或謀執安赴官以希賞賜者。安就語之曰。卿貧如此。吾固當爲卿德也。因共入京既奏。詔釋之。以為道人所宜歸宿山中而顧復拘焉。是使之無所逃其死也。柳白澤括僧尤酷。命逮安至則白澤謝不敢見。及放還。道過靜靄法師于義谷杜映世家。蓋映世掘窟藏靄。而安得私禮謁焉。靄嘆曰安公神志絕倫。不避強禦。誠難能
【現代漢語翻譯】 現代漢語譯本 中。數日後，負責看守的衛兵和士兵在市場上看到他，態度坦然如常。有時有人將此事稟報給皇上。皇上下令檢查並責問看守的人，都說沒有什麼異常。等到打開房門進入檢查室內，只見一件袈裟覆蓋著一堆白骨，而頸骨上的鎖仍然完好無損。皇上更加疑惑奇怪，再次下令長史王恒廉潔地調查此事，並確認屬實。皇上這才開始敬畏，感嘆道：『聖人的神通變化不可測度，又怎麼能用世俗的眼光看待呢？』恰逢看守的人上奏說，喜在上趣寺。皇上下詔砸開鎖，拆掉房門，任他去想去的地方。不久，喜生病，就自己從鋪席上下來，斜靠在床墊上，並在身下點燃炭火，使半身燒焦腐爛。幾天後去世，葬在香山寺旁邊。過了四年，南海因為喜獲得釋放而上疏謝恩。皇上下令打開他的棺材，裡面空空如也。
隋朝的普安（Pu'an）， 姓郭，是京兆涇陽人。少年時跟隨圓禪師（Yuan Chanshi）出家，晚年投靠靄法師（Ai Fashi），精通三論。然而他經常修習《華嚴經》（Huayan Jing）。武帝滅佛時，他隱居在終南山梗梓谷的西坡。當時有靜淵法師（Jingyuan Fashi）與他同住，從他那裡學習玄妙的道理，領悟佛經的奧義，並且遵行苦行，忘記自己為他人著想。小事上，他裸露身體喂蚊子；大事上，他捨身喂豺狼虎豹。都是慈悲心腸，感動了它們，自己受到損傷，以求實現原本的願望。他經常前往野獸群中，幾乎成了它們的食物。他還招集躲避災難的僧人，不顧國家的嚴厲法令，不怕被公開處決，親自乞討食物。因此得到充足的衣食，修行更加精進。有人想抓住普安去官府邀功請賞，普安就對他們說：『你們如此貧困，我本來就應當為你們積德。』於是他們一起入京稟報。皇上下令釋放他，認為道人應該歸宿山中，卻又拘禁他，這是讓他無處逃避死亡啊。柳白澤（Liu Baize）搜捕僧人尤其殘酷，命令逮捕普安，柳白澤卻謝絕不敢見他。等到普安被釋放，路過靜靄法師在義谷杜映世家，原來是杜映世挖洞藏匿靄法師，而普安得以私下禮拜他。靄法師感嘆道：『安公的神志超凡脫俗，不畏懼強權，實在難得！』
【English Translation】 English version In a few days, the guards and soldiers saw him in the market, behaving naturally as usual. Sometimes this was reported to the emperor. The emperor ordered an inspection and questioned the guards, but they all said there was nothing unusual. When the door was opened and the room was inspected, all that was found was a kasaya (Buddhist robe) covering a pile of white bones, with the neck bone still shackled. The emperor became even more suspicious and strange, and again ordered the chief secretary, Wang Heng, to investigate the matter honestly and confirm it. Only then did the emperor begin to feel reverence and fear, and he sighed, 'The divine transformations of a sage are unfathomable, how can we treat him with worldly eyes?' It happened that the guards reported that Xi was at Shangqu Temple. The emperor ordered the locks to be smashed open, the door to be removed, and allowed him to go wherever he wanted. Soon after, Xi fell ill and voluntarily came down from his mat, leaned against the bed frame, and lit charcoal underneath himself, causing half of his body to be charred and rotten. He died a few days later and was buried next to Xiangshan Temple. Four years later, Nanhai submitted a memorial thanking the emperor for releasing Xi. The emperor ordered his coffin to be opened, but it was empty.
Pu'an (普安) of the Sui Dynasty, Whose surname was Guo, was a native of Jingyang in Jingzhao. As a young man, he became a monk under Zen Master Yuan (圓禪師), and in his later years, he joined Dharma Master Ai (靄法師), mastering the Three Treatises. However, he often practiced the Avatamsaka Sutra (華嚴經). When Emperor Wu suppressed Buddhism, he went into seclusion on the western slope of Gengzi Valley in Zhongnan Mountain. At that time, Dharma Master Jingyuan (靜淵法師) lived with him, learning profound principles and understanding the profound meanings of the scriptures from him. He also practiced asceticism, forgetting himself for the sake of others. In small matters, he exposed his body to feed mosquitoes; in large matters, he sacrificed himself to feed jackals and tigers. All of this was due to his compassionate heart, which moved them, causing him to suffer injuries in order to fulfill his original vows. He often went to the animal herds, almost becoming their food. He also gathered monks who were fleeing from disaster, disregarding the strict laws of the country and not fearing public execution, personally begging for food. Therefore, he obtained sufficient food and clothing, and his practice became even more diligent. Some people plotted to arrest Pu'an and take him to the government to seek rewards, but Pu'an said to them, 'You are so poor, I should accumulate merit for you.' So they went to the capital together to report. The emperor ordered him to be released, believing that a Taoist should return to the mountains, but he was still detained, which meant that he had nowhere to escape his death. Liu Baize (柳白澤) was particularly cruel in searching for monks, and ordered Pu'an to be arrested, but Liu Baize declined to see him. When Pu'an was released, he passed by Dharma Master Jing'ai's residence at Du Yingshi's house in Yigu. It turned out that Du Yingshi had dug a cave to hide Dharma Master Ai, and Pu'an was able to secretly pay his respects to him. Dharma Master Ai sighed, 'Master An's spirit is extraordinary and detached, and he is not afraid of the powerful. It is truly rare!'
也。安遂邀靄以歸。隋室龍興大教。斯復詔。起楩梓谷中三十餘僧。並居官寺。惟安守素弗遷。後有人于子午虎林兩谷合澗之側。鑿龕結庵以迎之。適其上大石崩墜。勢正壓龕安默唸曰。茍稍徙他處則庶幾。石則應念他徙。安曰華嚴力也。澗左之氓索陀者。嫉德懷忿與其侶三人。挽弓射安。而矢莫可發。目瞪舌強。聲色震掉。僵立經宿。不能已鄉里稽首請救安曰華嚴力也。我何自知之。魏村張暉以五升甕。夜盜安佛油。至門昏迷。若有以縻縶之者。安亦曰華嚴力也。若夫張卿以盜錢。患啞則懺悔而愈。程暉和既死。則見呼而蘇。白村老母病。而失音。已百日。安至則起迎。問信如常。時田遺生貧女遇安設會。以粗布二尺。床(蜜碑反)穀米十餘粒。充施獲度為尼。或縛三豬將殺。安則加本價十倍。又割䏶肉以贖之。遂使長安南西郊外。五十里雞豕嗣。而家奉齋戒。其皆華嚴之力歟。開皇八年。詔為皇太子師。長公主營靜法禪寺復詔居之。大業五年十一月。終於靜法。壽八十。塔終南至相寺側。
隋欽師
不知何許人。大業初。見之廣平。形神非世所識。或默或語。無常時。至洛州而靈通寺方樹浮圖五層。皆以瓴甓為之。琢磨雕鏤。務極宏麗。工役繁冗而費用奢靡。欽望而笑。謂寺僧曰。奚庸造此烽火樓也
【現代漢語翻譯】 現代漢語譯本： 安遂邀請靄一起回去。隋朝興盛佛教，於是下詔讓安重新召集楩梓谷中的三十多位僧人，都住在官寺里。只有安守素沒有遷走。後來有人在子午谷和虎林谷交匯的溪澗旁邊，鑿石龕、建茅庵來迎接他。恰好上面一塊大石頭崩塌墜落，眼看就要壓到石龕。安在心中默默唸道：『如果稍微移到別處或許可以。』那石頭就應聲移開了。安說這是《華嚴經》的力量。溪澗左邊的百姓索陀，因為嫉妒安的德行而懷恨在心，和他的三個同伴一起，拉弓射安，但是箭卻怎麼也發不出去，他們目瞪口呆，舌頭僵硬，聲音和臉色都變了，僵直地站立了一整夜，不能動彈。鄉里人叩頭請求安救助，安說這是《華嚴經》的力量，我怎麼會知道呢？魏村的張暉用五升的甕，夜裡偷安的佛油，到了門口就昏迷了，好像有什麼東西捆綁著他一樣。安也說是《華嚴經》的力量。至於張卿因為偷錢，得了失語癥，懺悔后就痊癒了。程暉和死後，又看見他被呼喚而甦醒。白村的老母親生病，失去了聲音，已經一百天了，安一到她家，她就起身迎接，問候如常。當時田遺生，一位貧窮的女子，遇到安設齋會，用兩尺粗布和十幾粒床（chuáng）穀米，充當佈施，獲得了度化，出家為尼。有人捆綁了三隻豬，準備宰殺，安就用原價的十倍，又割下自己的肉來贖回它們。於是使得長安南、西郊外五十里之內，家家戶戶都不養雞豬，奉行齋戒。這都是《華嚴經》的力量啊。開皇八年，朝廷下詔讓安擔任皇太子的老師，長公主修建靜法禪寺，又下詔讓安住在那裡。大業五年十一月，安在靜法寺圓寂，享年八十歲。塔建在終南山至相寺旁邊。
隋欽師
不知道是哪裡人。大業初年，在廣平見到他，他的形貌和精神不是世俗之人所能認識的。有時沉默，有時說話，沒有固定的時間。到了洛州，當時靈通寺正在建造五層浮圖（fú tú，佛塔），全部用磚瓦建造，雕琢精美，務求宏偉壯麗，工程繁重，費用奢侈。欽看見后笑著對寺里的僧人說：『何必建造這烽火樓呢？』
【English Translation】 English version: An Sui invited Ai to return together. The Sui Dynasty flourished in Buddhism, so an edict was issued to have An reassemble the thirty-odd monks in Pianzi Valley and reside in the official temples. Only An Shousu did not move. Later, someone carved a stone niche and built a thatched hut beside the stream where the Zi Wu (子午) Valley and Hulin (虎林) Valley meet to welcome him. Just then, a large rock above collapsed and fell, about to crush the stone niche. An silently thought in his heart, 'If it could move slightly elsewhere, perhaps it would be better.' The rock then moved away in response. An said this was the power of the 'Avatamsaka Sutra' (華嚴經, Huáyán Jīng). Suotuo (索陀), a commoner on the left side of the stream, harbored resentment because he was jealous of An's virtue. Together with his three companions, he drew a bow to shoot An, but the arrow could not be fired. They were dumbfounded, their tongues stiff, their voices and complexions changed, and they stood stiffly for an entire night, unable to move. The villagers kowtowed and begged An for help. An said this was the power of the 'Avatamsaka Sutra', how would I know? Zhang Hui (張暉) of Wei Village used a five-sheng (升) urn to steal An's Buddha oil at night, but he fainted at the door, as if something was binding him. An also said it was the power of the 'Avatamsaka Sutra'. As for Zhang Qing (張卿), because he stole money, he suffered from aphasia, but he recovered after repentance. Cheng Huihe (程暉和) died, but then saw him being called and revived. The old mother of Bai Village was sick and lost her voice for a hundred days. As soon as An arrived at her house, she got up to greet him and asked about him as usual. At that time, Tian Yisheng (田遺生), a poor woman, encountered An setting up a vegetarian feast. She used two chi (尺) of coarse cloth and a dozen grains of chuáng (床) valley rice as offerings, and was saved and ordained as a nun. Someone tied up three pigs, preparing to slaughter them. An then used ten times the original price and cut off his own flesh to redeem them. Thus, within fifty li (里) outside the southern and western suburbs of Chang'an (長安), every household did not raise chickens or pigs, and observed vegetarianism. All of this was the power of the 'Avatamsaka Sutra'. In the eighth year of Kaihuang (開皇), the court issued an edict to have An serve as the teacher of the Crown Prince. The eldest princess built the Jingfa Chan Temple (靜法禪寺), and another edict was issued to have An reside there. In November of the fifth year of Daye (大業), An passed away at Jingfa Temple at the age of eighty. The pagoda was built next to the Zixiang Temple (至相寺) on Zhongnan Mountain (終南山).
Master Qin of Sui (隋欽師)
It is not known where he was from. In the early years of Daye, he was seen in Guangping (廣平). His appearance and spirit were not something that ordinary people could recognize. Sometimes he was silent, sometimes he spoke, with no fixed time. When he arrived in Luozhou (洛州), the Lingtong Temple (靈通寺) was building a five-story pagoda (浮圖, fú tú), all made of bricks and tiles, exquisitely carved, striving for magnificence and splendor, with heavy construction and extravagant expenses. Qin saw it and smiled, saying to the monks in the temple, 'Why build this beacon tower?'
。豈以功德佛事固宜然哉。則清凈寂滅之道。何有。一時流輩。莫不以其言之過。曰彼狂人安足取。九年盜賊四起。官軍警嚴。浮圖尚未及畢。乃于其上。候望烽火。噫治亂之數。懸于天。至德之士其知之矣。童子馬世達。嘗與市井群小兒游。偶睹欽忽變其身。入豕牢中。諸狶子即相淆混。素如其類。於是世達等留伺其旁。久之慾觀其且復人身否也。俄而欽大呼于群兒之後曰。汝輩將奚所觀耶。群兒遽驚拜。天下大亂。欽聲跡亦寢。
隋僧朗
一名法朗。南陽之許氏子。年二十餘。苦求剃落。棲止無定所。多出沒鄂州。貌奇古。飲啖不異流俗。常有黃赤二大猴犬自隨。候中時。以不盂受食而啖。以其餘與猴犬。猴犬共啖訖。猴則戴盂騎犬。先朗行。而人不敢稍侵辱。懼其咋也。陳之季。則又見於江嶺間。每誦法華經。動以七數。至七十七百七千七萬。始其聲微細。頃之則雷擊飆撼。箏笛呼噏。音韻諧暢。而辭義明瞭。聽者。神凝精聚。而耳目俱喪。顧朗于咽喉齒牙唇舌。若無所用。方且縮首收足。斂手塊坐。而部帙竟徹。世因以法華朗名之。或醵燕市中。恣縱酒肉。忽朗在座相與醉飽。然亦莫測其所從來也。故時人為之語曰。法華朗五處俱時。縮豬肉滿口顙。其乘舟沿沂湍險。不施揖擢而隨所欲往。猴犬
【現代漢語翻譯】 現代漢語譯本：難道僅僅因為功德佛事就理所當然應該這樣嗎？那麼清凈寂滅的佛道又在哪裡呢？當時的一群人，都認為他言過其實，說『那個狂人哪裡值得效仿？』九年間盜賊四起，官兵戒備森嚴，佛塔還沒來得及建成，就在上面瞭望烽火。唉，國家的治亂，是天意決定的，有高尚德行的人才能明白這個道理啊。童子馬世達，曾經和街市上的一群小孩子玩耍，偶然看見欽忽（僧人名）改變了他的身體，進入豬圈中，一群豬仔立刻和他混在一起，就像同類一樣。於是世達等人留在旁邊觀察，想看看他是否會恢復人身。一會兒，欽在孩子們身後大聲喊道：『你們想看什麼呢？』孩子們立刻驚恐地跪拜。天下大亂，欽的聲跡也消失了。
隋朝僧人朗
又名法朗（僧人名），是南陽人許氏的兒子。二十多歲時，苦苦尋求剃度出家，居無定所，經常出沒于鄂州一帶。相貌奇異古怪，飲食習慣和普通人沒什麼不同。經常有黃、赤兩隻大猴子和大狗跟隨著他。到吃飯的時候，用不用的缽盂盛飯給它們吃，剩下的就給猴子和大狗。猴子和大狗吃完后，猴子就戴著缽盂騎在狗身上，走在朗的前面，人們不敢輕易侵犯侮辱它們，害怕被咬。陳朝末年，又有人在江嶺一帶看見他。每次誦讀《法華經》（佛經名），總是以七為基數，達到七十七、七百七十、七千七萬。開始時聲音很微弱，一會兒就變得像雷鳴風吼一樣，箏笛呼嘯，音韻和諧流暢，而且辭義明白曉暢。聽的人，精神凝聚，耳目都好像失去了作用。看朗的咽喉、牙齒、嘴唇、舌頭，好像都沒有用一樣。他只是縮著脖子，收著腳，斂著手，像木頭一樣坐著，而整部經文竟然誦讀完畢。世人因此用法華朗來稱呼他。有時在集市上聚會宴飲，縱情喝酒吃肉，忽然朗也在座，和大家一起吃飽喝足，然而也沒人知道他從哪裡來。所以當時的人為他編了歌謠說：『法華朗五處同時出現，縮著豬肉塞滿腮幫子。』他乘船沿著沂水，湍急危險，不用搖槳劃船就能隨心所欲地到達想去的地方。猴子和大狗
【English Translation】 English version: How can it be considered naturally appropriate solely based on meritorious deeds and Buddhist activities? Where, then, is the path of pure tranquility and extinction? At that time, his contemporaries all considered his words excessive, saying, 'That madman is not worth emulating.' For nine years, bandits rose up everywhere, and the government troops were on high alert. The pagoda had not yet been completed, and they were using it to watch for beacon fires. Alas, the rise and fall of a state are determined by Heaven, and only those with the highest virtue understand this principle. The boy Ma Shida once played with a group of children in the marketplace. He happened to see Qin Hu (a monk's name) transform his body and enter a pigsty, where the piglets immediately mingled with him as if he were one of their own kind. So Shida and the others stayed nearby, waiting to see if he would revert to human form. After a while, Qin shouted from behind the children, 'What are you watching?' The children were immediately startled and prostrated themselves. The world was in great chaos, and Qin's voice and traces disappeared.
The Sui Dynasty Monk Lang
Also known as Fa Lang (a monk's name), he was the son of the Xu family from Nanyang. In his early twenties, he earnestly sought ordination but had no fixed abode, often appearing in the Ezhou area. He had a strange and unusual appearance, and his eating habits were no different from ordinary people. He was often accompanied by two large monkeys, one yellow and one red, and a large dog. When it was time to eat, he would use an unused bowl to hold food for them, and the leftovers would be given to the monkeys and the dog. After the monkeys and the dog had finished eating, the monkey would wear the bowl on its head and ride on the dog, walking ahead of Lang, and people dared not easily offend or insult them, fearing they would be bitten. At the end of the Chen Dynasty, he was again seen in the Jiangling area. Every time he recited the Lotus Sutra (a Buddhist scripture), he always used seven as the base number, reaching seventy-seven, seven hundred and seventy, seven thousand seven hundred thousand. At first, his voice was very faint, but soon it became like thunder and roaring wind, with zither and flute sounds, harmonious and smooth, and the meaning of the words was clear and understandable. Those who listened had their minds focused and their senses seemed to be lost. Looking at Lang's throat, teeth, lips, and tongue, it seemed as if they were not being used at all. He simply hunched his neck, tucked in his feet, folded his hands, and sat like a log, and yet the entire scripture was recited completely. Therefore, people called him Fa Hua Lang. Sometimes, at gatherings and banquets in the marketplace, indulging in wine and meat, Lang would suddenly be present, eating and drinking with everyone until they were full, yet no one knew where he came from. So the people of that time composed a ballad for him, saying, 'Fa Hua Lang appears in five places at once, stuffing his cheeks full of pork.' He traveled by boat along the Yishui River, which was turbulent and dangerous, but without using oars or paddles, he could reach wherever he wanted. The monkeys and the dog
在傍。朗惟拱默而已。有比丘尼。受徒開講。庸眾服其辯悟。朗聞之咄曰。此邪鬼所加。非證聖也。后當料治之。他日蚤作。猴犬竟造尼寺。朗隨到。禮佛繞塔。詣講堂而立。尼猶講說不已。朗厲聲訶之曰。小婢吾茲來此。敢爾踞坐。尼遽匍匐走出。立朗前。駭汗流地。自卯至申。略不動。搖。問之若癡聵。無復言說。如是百日。乃蘇。大業末。朗口唱賊賊。朝暮不小置。蓋天下亂亡之讖也。時猶靜謐。有司懼其惑眾。趣捕逮而禁錮之。不知所終。襄陽法琳作行狀。
唐賈逸
仁壽初。見之安陸。言論詭誕。服飾屢變。緇素或固疑之。而未察也。一日人有遇之此者。顧一人又遇之彼。如是數十人。皆與遇。然而所遇之時同。所遇之地則不同。於是相會合推考。而知其為分身矣。乃大加敬服。然尤善讖未來事。方等寺慧皓法師。學富行修士也。逸過之遺以紙五十幅。皓初莫測也。後有誣訟之者。有司引問辯對。而書疏用紙僅滿其數。而後案具。大業五年。天下猶宴安。逸與群兒戲。輒弄橋檻石師子曰。拗羊頭捩羊頭。旁視者爭譁笑為樂。后揚都禍作。而其言始徴。
又有揚師祐出岷洛間。貌年四十餘。古老百歲者云。自初見至今。常不變。寒暑惟服故黃衫。飲啖不異流俗。棲止無常處。鄉社大會集。
【現代漢語翻譯】 現代漢語譯本： 在（朗公）身邊。朗公只是拱手默然不語。有一位比丘尼（尼姑），招收徒弟開講佛法，許多人佩服她的辯才和領悟力。朗公聽了之後斥責說：『這是邪鬼附身，不是證得聖果。以後應當懲治她。』後來有一天早上，猴子和狗竟然跑到尼姑庵里。朗公隨後趕到，禮佛繞塔，來到講堂站立。比丘尼還在不停地講說。朗公厲聲呵斥她說：『小婢女，我今天來這裡，你竟敢高坐！』比丘尼立刻匍匐而出，站在朗公面前，驚恐得汗流滿地。從卯時到申時，幾乎一動不動。問她話，就像癡呆一樣，不能再說一句話。這樣過了一百天，才甦醒過來。大業末年，朗公口中唱著『賊賊』，早晚不停。這大概是預示天下將要大亂滅亡的讖語。當時天下還很平靜，官府害怕他迷惑百姓，急忙逮捕並囚禁了他，不知道最終的結局。襄陽人法琳寫了他的行狀。
唐朝 賈逸
仁壽初年，在安陸見到他，言論怪誕，服飾屢次改變，僧人和俗人都懷疑他，但沒有查明。有一天，有人在這裡遇到他，另一個人又在那裡遇到他，像這樣有幾十個人，都說遇到了他。然而，他們遇到的時間相同，遇到的地點卻不同。於是大家相會合在一起推斷考察，才知道他是分身。於是大家非常敬佩信服。然而他尤其擅長預言未來的事情。方等寺的慧皓法師，學識淵博，品行高尚。賈逸拜訪他，送給他紙五十幅。慧皓起初不明白是什麼意思。後來有人誣告他，官府審問辯論，而書寫辯解所用的紙張正好用完這五十幅，然後案件才真相大白。大業五年，天下還很安定，賈逸和一群孩子玩耍，總是擺弄橋上的石欄和石獅子，說：『拗羊頭，捩羊頭。』旁邊觀看的人都大聲歡笑，覺得很有趣。後來揚州發生變亂，而他的話才開始應驗。
又有揚師祐，出沒于岷江、洛水之間，容貌年齡四十多歲。古稀之年的老人們說，自從第一次見到他到現在，容貌常常不變。寒冷或炎熱的時候，只穿破舊的黃色衫。飲食和普通人一樣。居住的地方沒有固定。鄉里社群有大型集會時，
【English Translation】 English version: He was at (Lang's) side. Lang only cupped his hands in silence. There was a Bhikkhuni (nun) who accepted disciples and lectured, and many people admired her eloquence and understanding. Lang, upon hearing this, scolded, 'This is caused by an evil spirit, not the attainment of sainthood. She should be punished later.' Later, one morning, monkeys and dogs actually went to the nunnery. Lang followed and arrived, paid homage to the Buddha, circumambulated the pagoda, and stood in the lecture hall. The Bhikkhuni was still lecturing incessantly. Lang sternly rebuked her, saying, 'Little maid, I have come here today, how dare you sit so high!' The Bhikkhuni immediately crawled out and stood before Lang, terrified and sweating profusely. From sunrise to mid-afternoon, she barely moved. When asked, she was like a simpleton, unable to say another word. This went on for a hundred days before she recovered. At the end of the Daye era, Lang chanted 'thief, thief' day and night. This was probably a prophecy of the great chaos and destruction that would befall the world. At that time, the world was still peaceful, and the authorities, fearing that he would mislead the people, hastily arrested and imprisoned him, and his final fate is unknown. Fa-lin of Xiangyang wrote his biography.
Tang Dynasty, Jia Yi
In the early years of Renshou, he was seen in Anlu, his words were strange and his clothes changed frequently. Monks and laypeople suspected him, but did not investigate. One day, someone encountered him here, and another person encountered him there. Like this, dozens of people all said they had encountered him. However, the time they encountered him was the same, but the places they encountered him were different. So everyone gathered together to deduce and investigate, and realized that he was dividing his body. So everyone greatly admired and respected him. However, he was especially good at predicting future events. Dharma Master Huihao of Fangdeng Temple, was learned and virtuous. Jia Yi visited him and gave him fifty sheets of paper. Huihao initially did not understand what it meant. Later, someone falsely accused him, and the authorities interrogated and debated, and the paper used for writing the defense just used up these fifty sheets, and then the case came to light. In the fifth year of Daye, the world was still peaceful, Jia Yi played with a group of children, always playing with the stone railings and stone lions on the bridge, saying, 'Twist the sheep's head, wrench the sheep's head.' The onlookers laughed loudly, finding it amusing. Later, the disaster in Yangzhou occurred, and his words began to be verified.
There was also Yang Shiyou, who appeared between the Min River and the Luo River, with an appearance of forty years old. Old people in their seventies said that since the first time they saw him until now, his appearance has often remained unchanged. In cold or hot weather, he only wears old yellow shirts. His diet is the same as ordinary people. His place of residence is not fixed. When there are large gatherings in the villages and communities,
則先至笑談。曲當合物議。且預記未來事。唐初尚無恙。
唐轉明
或云姓鹿氏。其所生稟則未知也。形服儀貌。如庸眾。大業八年。忽于雒邑告有賊起。官司覆檢。茫無宗緒。上以為疑。而未之加罪也。詔縶拘以待。明年六月揚玄感反。屠戮之酷。東都尤甚。於是其言始驗。詔釋之。會上幸江都。時偃師獄吏方慮囚得死罪五十人。將刑于市。明知駕道偃師。乃偽為餉囚者。入獄謂諸囚曰。明日駕過此。汝等必再三大呼有賊。要使上聞之而後已。上茍詰其言之所從來者。則曰從明阇梨。如是則庶幾可以免死矣。明日駕過。諸囚既如教。上果盡釋諸囚。而復逮明縶拘之。明忻然無所憂懼。越王皇泰初。詔聽自便。然猶陰遣三衛防守。而軍國謀猷乃獲與聞。及世充僭號鄭。倍加信奉。而使士卒防守。愈益嚴謹。圍之五重。動見徴逐。武德三年。謁高祖武皇帝于京師。亦莫能察其所從至也。詔住化度寺。是歲八月竟隱去。不復見。明身歷三姓四朝。交接貴賤。一遵平等。人有問其所學者。答曰平等一法。吾志所在也。其泛語則涉因果。曰某法師以謗大乘。故報無擇獄。某法師以精進故。從羊中來。嘗游總持寺。顧謂眾僧曰。不久此寺當流血矣。汝等宜共慎之。眾怪其謾。后以法諺累多被誅。隋末有鮑子明者。未
【現代漢語翻譯】 現代漢語譯本： 則先是談笑。言語應當符合事理。並且預先記下未來之事。唐朝初期還安然無恙。
唐朝轉為明朝
有人說他姓鹿。至於他所稟賦的來源則不得而知。他的形貌服飾，如同普通人。大業八年（隋煬帝年號），忽然在雒邑（今洛陽）預言有盜賊起事。官府反覆查驗，卻毫無線索。皇上認為可疑，但沒有加以罪責，下詔拘禁起來等待驗證。第二年六月，揚玄感（隋末起義領袖）反叛，屠殺非常殘酷，東都（洛陽）尤其嚴重。這時，他的預言才應驗。皇上下詔釋放了他。恰逢皇上巡幸江都（今揚州），當時偃師縣的獄吏正為有五十名囚犯被判死罪而憂慮，即將押赴刑場。明阇梨（對僧人的尊稱）明明知道皇上要經過偃師，就假裝是給囚犯送飯的人，進入監獄對囚犯們說：『明天皇上經過這裡，你們一定要再三高呼有盜賊，務必要讓皇上聽到。皇上如果追問訊息從哪裡來，就說是從明阇梨那裡聽來的。這樣或許可以免於一死。』第二天，皇上經過時，囚犯們都按照他說的做了。皇上果然全部釋放了囚犯，又逮捕了明阇梨拘禁起來。明阇梨欣然自得，沒有絲毫憂慮恐懼。越王楊侗皇泰年間，皇上下詔聽任他自由行動，但仍然暗中派遣三衛士兵防守，而軍國大事的謀劃卻能讓他參與。等到王世充（隋末唐初軍閥）僭越稱帝建立鄭國，更加信任他，卻也讓士兵防守得更加嚴密，圍了五重，一舉一動都要請示。武德三年（唐高祖年號），他在京師拜見了唐高祖李淵，也沒人能察覺他是從哪裡來的。皇上下詔讓他住在化度寺。這年八月最終隱去，不再出現。明阇梨親身經歷了三姓四朝，交往貴賤，一律平等。有人問他所學是什麼，他回答說：『平等一法，是我的志向所在。』他泛泛而談時，則涉及因果報應，說某法師因為誹謗大乘佛法，所以受報在地獄中。某法師因為精進修行，所以從羊群中轉生而來。他曾經遊覽總持寺，回頭對眾僧說：『不久之後，這座寺廟將要發生流血事件了，你們應該共同謹慎。』眾僧都奇怪他的胡說八道。後來因為觸犯法律言語過多而被誅殺。隋朝末年有個叫鮑子明的人，未
【English Translation】 English version: Then it begins with laughter and talk. Words should align with reason and events. And record future events in advance. The early Tang Dynasty was still peaceful.
Tang Turns to Ming
Some say his surname was Lu. As for the source of his endowment, it is unknown. His appearance and attire were like ordinary people. In the eighth year of the Daye era (Sui Dynasty), he suddenly predicted in Luoyang that bandits would rise up. The government repeatedly investigated, but there were no clues. The emperor considered it suspicious but did not punish him, and issued an edict to detain him and wait for verification. In June of the following year, Yang Xuangan (leader of the late Sui Dynasty uprising) rebelled, and the slaughter was extremely cruel, especially in Dongdu (Luoyang). At this time, his prediction came true. The emperor issued an edict to release him. It happened that the emperor was on a tour to Jiangdu (now Yangzhou). At that time, the prison officer of Yanshi County was worried about fifty prisoners who had been sentenced to death and were about to be executed in the market. Ming Ajari (a respectful term for monks), knowing that the emperor would pass through Yanshi, pretended to be someone delivering food to the prisoners, entered the prison and said to the prisoners: 'Tomorrow the emperor will pass by here, you must shout three times that there are bandits, and you must let the emperor hear it. If the emperor asks where the news came from, say that you heard it from Ming Ajari. In this way, you may be able to escape death.' The next day, when the emperor passed by, the prisoners did as he said. The emperor released all the prisoners and arrested Ming Ajari and detained him. Ming Ajari was happy and carefree, without any worry or fear. During the Huangtai era of King Yue Yang Tong, the emperor issued an edict to let him act freely, but still secretly sent three guards to defend him, and he was able to participate in the planning of military and national affairs. When Wang Shichong (warlord in the late Sui and early Tang Dynasties) usurped the throne and established the Zheng Kingdom, he trusted him even more, but also made the soldiers guard him more strictly, surrounding him five times, and every move had to be reported. In the third year of the Wude era (Tang Gaozu's reign), he met Emperor Gaozu Li Yuan in the capital, and no one could detect where he came from. The emperor issued an edict to let him live in Huidu Temple. In August of that year, he finally disappeared and never appeared again. Ming Ajari personally experienced three surnames and four dynasties, and treated the noble and the lowly equally. Someone asked him what he had learned, and he replied: 'The Dharma of equality is where my ambition lies.' When he spoke in general terms, he involved karma and retribution, saying that a certain Dharma master was punished in hell for slandering Mahayana Buddhism. A certain Dharma master was reborn from a flock of sheep because of diligent practice. He once visited Zongchi Temple and turned to the monks and said: 'Soon there will be bloodshed in this temple, you should all be careful.' The monks were surprised by his nonsense. Later, he was executed for violating the law and saying too much. At the end of the Sui Dynasty, there was a man named Bao Ziming, who was not
詳何人。既以道藝應詔。居慧日。而朝東莫西。略無定所。雖官供亦未嘗臨赴而請給也。所服裙帔而已。驚叫狂走。言無準度。大業九年。以緋帛裹額而趨。久之梟感反。其黨之軍容如之。感圍東都。有以子明事白之者。以為神。召問通塞。子明遂罵曰。賊害天下如此。而欲得國。豈理哉。時駕幸涿鹿。聞其說大悅。遣召而勞之。尋以箕當風簸土而去。十年卒于洛。
唐明恭
住鄭州會善寺。其未出家時。以勇力稱。與一齊名者。俱為犳騎。事文皇帝。帝深忌之。間得罪乃為二大餅餤。其一內實生鹿角一具。其一內實鹽五升。使各盡食於前。食鹽者出至外廷。即腹裂死。食鹿角者。殊無恙。蓋恭也。寺與鄰剎超化爭地。集無賴百人。持仗來鬥。寺眾咸懼。恭曰無畏。獨詣超化。取大鐘仰置於地。以炊巾塞蒲牢隙。干糒六升。和以水。投其中。徐以左手擎鐘。右手撈糒啖之。傍有石。大可坐三四十人。恭既飯曰。石頗礙行路。請徙而他。遂拈去如土塊。超化氣懾。隋季賊起。所至僧寺。必先使擊羊豕治具。會善亦然。賊方列坐舉匕箸。而恭柱杖以出。賊挹使坐讓食。恭鋪餅滿案。裹大臠。略咀嚼。盤饤為盡。賊大驚。
嘗山行遇虎豕爭。豕且困。恭語虎曰。可放豕去。虎不聽。因捉虎首尾。擲之巖下
【現代漢語翻譯】 現代漢語譯本 詳何人，他以道術技藝應詔入宮，住在慧日寺，但行蹤不定，早晚東西，沒有固定的居所。雖然有官府供給，也從未親自去領取。他只穿裙子和披帛。常常驚叫狂奔，言語沒有準則。大業九年，他用紅色的帛裹住額頭奔走。不久，梟感（人名）反叛，他的部下軍容也和他一樣。梟感圍攻東都（今洛陽）。有人把子明（人名）的事蹟稟告朝廷，朝廷認為他是神人，召來詢問國家大事。子明於是罵道：『你們這些賊人如此殘害天下，還想得到國家，豈有此理！』當時隋煬帝正在涿鹿，聽到這件事非常高興，派人召見並慰勞他。不久，子明用簸箕迎風揚土而去。大業十年，死在洛陽。
唐明恭（人名） 住在鄭州會善寺。他未出家時，以勇力著稱，與一個名叫齊的人，一同擔任犳騎（皇帝的衛隊）。隋文帝（楊堅）非常忌憚他們。一次，隋文帝找到機會懲罰他們，就做了兩個大餅，一個裡面裝了一具生鹿角，一個裡面裝了五升鹽，讓他們當面吃完。吃鹽的人走到外廷，就腹裂而死。吃鹿角的人，卻安然無恙，這個人就是唐明恭。會善寺與鄰寺超化寺爭奪土地，唐明恭召集了一百多個無賴，拿著武器來打鬥。寺里的僧人都很害怕。唐明恭說不要怕，獨自前往超化寺，把大鐘倒扣在地上，用炊巾塞住蒲牢（鐘上的獸鈕）的縫隙，把六升乾糧，用水拌和，投進鐘里。然後慢慢地用左手托著鐘，右手撈著乾糧吃。旁邊有一塊石頭，很大，可以坐三四十個人。唐明恭吃完飯說：『這塊石頭有點礙事，請把它搬到別處去。』於是就把它像土塊一樣拿走了。超化寺的人都被他的氣勢嚇住了。隋朝末年，盜賊四起，每到一處僧寺，必定先讓人宰殺豬羊，準備酒食。會善寺也遇到了這種情況。盜賊們正要列坐舉起刀叉，唐明恭拄著枴杖走了出來。盜賊們請他坐下，讓他一起吃飯。唐明恭把餅鋪滿桌子，裹著大塊的肉，稍微咀嚼一下，就把滿桌子的食物都吃光了。盜賊們非常吃驚。
曾經在山中行走，遇到老虎和野豬爭鬥，野豬快要不行了。唐明恭對老虎說：『可以放野豬走吧。』老虎不聽。於是唐明恭抓住老虎的頭和尾巴，把它扔到山崖下。
【English Translation】 English version Who was Xiang He? He entered the palace upon imperial decree due to his Daoist arts and skills, residing at the Hui Ri Temple. However, his whereabouts were erratic, moving east in the morning and west in the evening, without a fixed abode. Despite receiving official provisions, he never personally went to collect them. He only wore skirts and shawls. He often shouted and ran wildly, his words lacking coherence. In the ninth year of the Daye era (隋煬帝 era), he wrapped his forehead with red silk and ran about. Soon after, Xiao Gan (name of a person) rebelled, and his subordinates' military appearance resembled Xiang He's. When Xiao Gan besieged the Eastern Capital (present-day Luoyang), someone reported Zi Ming's (name of a person) deeds to the court, considering him a divine being. The court summoned him to inquire about state affairs. Zi Ming then cursed, 'You bandits harm the world so much, yet you desire to obtain the country. How can this be reasonable!' At that time, Emperor Yang of Sui was in Zhuolu, and upon hearing this, he was greatly pleased. He sent for Zi Ming and consoled him. Soon after, Zi Ming used a dustpan to winnow soil against the wind and left. In the tenth year of the Daye era, he died in Luoyang.
Tang Minggong (name of a person) He resided at the Huishan Temple in Zhengzhou. Before becoming a monk, he was known for his courage and strength. He and a man named Qi both served as Lieqi (emperor's guards) under Emperor Wen (Yang Jian). Emperor Wen was very wary of them. Once, Emperor Wen found an opportunity to punish them by making two large cakes. One was filled with a set of raw deer antlers, and the other was filled with five sheng (升, a unit of volume) of salt, ordering them to finish eating them in front of him. The one who ate the salt went to the outer court and died from a ruptured abdomen. The one who ate the deer antlers was unharmed; this person was Tang Minggong. The Huishan Temple was in a land dispute with the neighboring Chaohua Temple. Tang Minggong gathered a hundred ruffians, armed with weapons, to fight. The monks in the temple were all afraid. Tang Minggong said, 'Do not fear.' He went to the Chaohua Temple alone, turned a large bell upside down on the ground, and stuffed the gaps of the pulao (獸鈕, the animal-shaped knob on top of the bell) with cooking cloths. He mixed six sheng of dried provisions with water and threw them into the bell. Then, slowly holding the bell with his left hand, he scooped out the provisions with his right hand and ate them. There was a stone nearby, large enough for thirty or forty people to sit on. After Tang Minggong finished eating, he said, 'This stone is a bit in the way. Please move it elsewhere.' Then he picked it up like a clod of earth and moved it away. The people of Chaohua Temple were intimidated by his aura. At the end of the Sui Dynasty, bandits rose up everywhere. Whenever they arrived at a monastery, they would first have people slaughter pigs and sheep to prepare food and drink. The Huishan Temple also encountered this situation. Just as the bandits were about to sit down and raise their knives and forks, Tang Minggong came out with a staff. The bandits invited him to sit down and offered him food. Tang Minggong filled the table with cakes, wrapped large pieces of meat, chewed them slightly, and finished all the food on the table. The bandits were very surprised.
Once, while walking in the mountains, he encountered a tiger and a wild boar fighting. The wild boar was about to be defeated. Tang Minggong said to the tiger, 'You can let the wild boar go.' The tiger did not listen. So Tang Minggong grabbed the tiger's head and tail and threw it off the cliff.
。然亦有不可知者。客遊沙彌。能以指折灶下。臂大幹竹而不能取柱下衣。恭能挾柱壓衣而復取之。且不能折竹。此其故何哉。恭固持戒嚴謹。常依眾食。所食不過如恒人。遇有事緣。則所費輒至二百人食者。武德二年。終於本寺。春秋八十五。
唐慧琳
生綿州神泉之薛氏。襟抱虛靜。與物無競。然形骸不事修飾。一同于俗。而談吐每詣道。隋初。住建明寺。寺有塑像。琳供養尤謹。一夕為生須三十六莖。大業之季。忽插二竹于古冢上云。是天眼。頃之拔去其一云。弘農揚為魔所拔也。及義寧。而神堯受禪。俄盛夏。著復衣暴烈日中無熱狀。先是雒縣有育王塔。一日琳歷村落。借車三百乘雲。以迎雒縣塔於此安置也。未旬浹。雒縣塔災。武德中。自匿草野。人無有能知之者。獨揚祐師初未嘗識。不待訪問。而竟造以見如故舊。且敘別云。八百年矣。或賴祝病獲差。而遣其女以裙施。女輒易以裙價至。琳遙見之遽曰。但將裙來。價錢非我欲也。女驚謝。貞觀四年終。
唐乂德
姓徐氏。雍州醴泉人。貌頎秀。章服疏素。操履有繩檢。尤能預言未來事。其吉兇之際。使人知所趨避。茍遇沴氣流行。疫癘薦作。則勸四眾謹奉三寶。禮佛供僧。稱名唸誦。用其所指未嘗不驗。而昧者則莫之用也。時
【現代漢語翻譯】 現代漢語譯本：然而，世事也存在不可知的情況。有個在寺院裡做雜事的沙彌，能用手指折斷灶下像手臂一樣粗的干竹，卻拿不起壓在柱子下的衣服。恭這個人能用身體靠著柱子壓住衣服，然後把衣服拿起來，卻不能折斷竹子。這是什麼緣故呢？恭一向持戒謹慎，經常和大家一起吃飯，吃的飯量和普通人差不多。但遇到需要花費的場合，他所花費的食物往往能達到兩百人的飯量。武德二年，恭在本寺去世，享年八十五歲。
唐朝的慧琳法師
慧琳法師，生於綿州神泉的薛家。他心胸開闊，與世無爭。然而，他的外表不事修飾，和普通人一樣。但他的談吐卻總是能切中要道。隋朝初年，他住在建明寺。寺里有塑像，慧琳供養得特別虔誠。一天晚上，塑像竟然長出了三十六根鬍鬚。大業年間，他突然在古墓上插了兩根竹子，說：『這是天眼。』不久之後，他又拔去其中一根，說：『弘農的揚被魔所拔走了。』到了義寧年間，唐高祖李淵接受禪讓。盛夏時節，慧琳穿著厚厚的衣服在烈日下暴曬，卻沒有任何發熱的跡象。在此之前，雒縣有一座育王塔。有一天，慧琳走遍各個村落，借了三百輛車，說：『要把雒縣的塔迎到這裡安置。』不到二十天，雒縣的塔就發生了火災。武德年間，他隱匿在草野之中，沒有人能夠知道他的行蹤。只有揚祐法師一開始並不認識他，卻不用打聽，就主動去拜見他，就像老朋友一樣。並且敘舊說：『已經八百年了。』有人依靠他的祈禱而病癒，就派自己的女兒送裙子來佈施。女兒總是把裙子換成錢再送來。慧琳遠遠地看見了，就趕緊說：『只要把裙子拿來就行了，我不是想要錢。』女兒感到驚訝和感謝。貞觀四年，慧琳法師去世。
唐朝的乂德法師
乂德法師，姓徐，是雍州醴泉人。他相貌英俊，衣著樸素，行為舉止有規矩。他尤其擅長預言未來的事情，能讓人知道吉兇禍福，從而趨吉避兇。如果遇到不好的氣候流行，發生瘟疫，他就勸導四眾弟子虔誠地信奉三寶（佛、法、僧），禮佛供僧，稱念佛菩薩的名號。用他所指點的方法，沒有不應驗的。但愚昧的人卻不聽從。
【English Translation】 English version: However, there are also unknowable things. A novice (Shami) working in the monastery could break a thick bamboo (gan zhu) as big as his arm under the stove with his fingers, but could not pick up the clothes under the pillar. Gong could lean against the pillar to press the clothes and then pick them up, but could not break the bamboo. What is the reason for this? Gong always held the precepts (jie) carefully and always ate with everyone, eating about the same amount as ordinary people. But when there was a need for expenses, the food he spent often amounted to the food of two hundred people. In the second year of Wude, Gong passed away in this temple, at the age of eighty-five.
Tang Dynasty: Huilin
Huilin was born into the Xue family in Shenquan, Mianzhou. He had a broad mind and did not compete with the world. However, his appearance was not decorated, and he was the same as ordinary people. But his speech always hit the point. At the beginning of the Sui Dynasty, he lived in Jianming Temple. There were statues in the temple, and Huilin offered them very piously. One night, the statue actually grew thirty-six whiskers. During the Daye period, he suddenly inserted two bamboos on an ancient tomb and said, 'These are the eyes of heaven (tian yan).' Not long after, he pulled out one of them and said, 'Yang of Hongnong was pulled away by the devil.' When it came to the Yining period, Emperor Gaozu of Tang (Li Yuan) accepted the abdication. In the hot summer, Huilin wore thick clothes and basked in the scorching sun without any signs of fever. Before that, there was a Yuwang Pagoda in Luoxian. One day, Huilin traveled to various villages and borrowed three hundred carts, saying, 'We will bring the pagoda of Luoxian here to be placed.' In less than twenty days, the pagoda of Luoxian caught fire. During the Wude period, he hid in the wilderness, and no one could know his whereabouts. Only Dharma Master Yang You did not know him at first, but without asking, he took the initiative to visit him, just like an old friend. And reminisced, saying, 'It's been eight hundred years.' Someone relied on his prayers to recover from illness, so he sent his daughter to donate a skirt. The daughter always exchanged the skirt for money and then sent it. Huilin saw it from a distance and quickly said, 'Just bring the skirt, I don't want the money.' The daughter was surprised and grateful. In the fourth year of Zhenguan, Dharma Master Huilin passed away.
Tang Dynasty: Yide
Yide, whose surname was Xu, was from Liquan, Yongzhou. He had a handsome appearance, simple clothes, and his behavior was disciplined. He was especially good at predicting future events, which allowed people to know good and bad fortune, thereby seeking good fortune and avoiding bad fortune. If there was a bad climate epidemic, he would advise the fourfold assembly (sizhong dizi) to sincerely believe in the Three Jewels (Sanbao) (Buddha, Dharma, Sangha), to worship the Buddha and offer to the Sangha, and to recite the names of the Buddhas and Bodhisattvas. The methods he pointed out were always effective. But ignorant people did not listen.
亢旱。或以雨問。僂指曰宜俟某日。又舉指曰齊自某方。后皆信。無小爽。晚年於九𡽀山南。造阿耨達池。並鐫石缽于池側。貞觀十二年卒于山舍。百姓德之。為起白塔于山上。
唐通阇梨
丹陽天保寺僧也。貞觀之季。年已八十矣。氣貌康休素潔。所服衲衣厚一寸。線如指大。而紩補極完整。每誦法華經。乞食市中。得錢則營飾其寺。蓋大堂。梁時所繕治。規模尤壯麗。至是稍弛而修葺之。其費用殊不貲。或以為北去寺四十步地。掘之嘗得金云。后輒自穿土窟。擬終事。時莫之許也。久而集僧囑訂財物器皿。皆明白。閱三日神氣猶爽健。乃云吾茲將去。忽不知所在。視其窟門已塞。壽九十餘。
唐智則
雍州長安馮氏子。年二十。出家于辯才寺。聽凝法師攝論四十餘遍。性多掉舉。僅能尋采。然於世間名利事。壹不以為意。衲裙垂膝。浪走坊市。所止之房。單床草薦。瓦碗木匙而已。或有為之經營者。隨得則用。終不知謝。出入往來。門未嘗關閉。同住之僧。輒以狂號之。則聞而笑曰。狂果誰歟。出家離俗。乃為衣食動。則鎖門鎖櫃。裒斂儲畜。役役不安。此而非狂。又何狂耶。因撫掌絕倒。嗜食馎饦。恒令寺北王摩訶家辦之。議者以為則已果證。蓋嘗見其分身也。
唐永徽中
【現代漢語翻譯】 現代漢語譯本 亢旱。有人因為乾旱求雨問他。他彎著手指說應該等到某日。又抬起手指說雨來自某方向。後來都應驗了，沒有絲毫差錯。晚年他在九𡽀山南，建造阿耨達池（Anavatapta，無熱惱池）。並在池邊刻上石缽。貞觀十二年去世于山中的住所。百姓感念他的恩德，在山上為他建造了白塔。
唐通阇梨（Dharmacharya，法師）
他是丹陽天保寺的僧人。貞觀年間，年齡已經八十歲了。氣色容貌健康安詳，非常樸素。所穿的衲衣厚一寸，線像手指頭那麼粗，但是縫補得非常完整。每次誦讀《法華經》，就在市中乞食。得到錢就用來修繕寺廟。這座大堂，是梁朝時建造的，規模尤其壯麗。到這時稍有破損，他就加以修葺。花費的錢財很多。有人認為從寺廟往北四十步的地方，挖掘可以得到金子。後來他自己挖土窟，打算在那裡終老。當時沒有人允許他這樣做。時間久了，他召集僧人囑咐他們清點財物器皿，都清清楚楚。過了三天，精神氣色仍然很好。於是說『我將要離開了』，忽然就不知去向。看他的土窟的門已經被堵住了。享年九十多歲。
唐智則
他是雍州長安馮家的兒子。二十歲時，在辯才寺出家。聽凝法師講解《攝大乘論》四十多遍。性格輕浮好動，只能勉強尋章摘句。然而對於世間的名利之事，一點也不放在心上。穿著打著補丁的裙子，一直垂到膝蓋，在街市上到處遊蕩。他居住的房間，只有一張單人床、草墊子、瓦碗和木勺而已。有人為他經營生活，他得到后就用，始終不知道感謝。出入往來，門從來不關閉。同住的僧人，常常說他瘋瘋癲癲。智則聽了笑著說：『誰是瘋子呢？出家離開世俗，卻爲了衣食而奔波，整天鎖門鎖櫃，聚斂儲蓄，忙忙碌碌不安寧，這如果不是瘋，又是什麼瘋呢？』於是拍手大笑。喜歡吃馎饦（bótuō，面片湯），總是讓寺廟北邊的王摩訶家做。議論的人認為智則已經證得了果位，因為曾經有人看見他分身。
唐永徽年間
【English Translation】 English version Severe drought. Someone asked about rain. He bent his fingers and said it should wait until a certain day. He also raised his finger and said the rain would come from a certain direction. Later, it all came true without the slightest error. In his later years, he built Anavatapta Lake (Anavatapta, lake free from heat) south of Mount Jiu𡽀. He also carved a stone bowl beside the lake. In the twelfth year of the Zhenguan era, he died in his mountain dwelling. The people were grateful for his virtue and built a white pagoda for him on the mountain.
Tang Tong阇梨 (Dharmacharya, Dharma Master)
He was a monk of Tianbao Temple in Danyang. During the Zhenguan era, he was already eighty years old. His complexion was healthy and serene, and he was very simple. The patched robe he wore was an inch thick, and the thread was as thick as a finger, but the stitching was extremely complete. Every time he recited the Lotus Sutra, he begged for food in the market. He used the money he obtained to repair the temple. The main hall was built during the Liang Dynasty and was particularly magnificent. By this time, it was slightly dilapidated, so he repaired it. The cost was considerable. Someone suggested digging for gold forty steps north of the temple. Later, he dug an earthen cave himself, intending to spend his remaining years there. At the time, no one allowed him to do so. After a long time, he gathered the monks and instructed them to inventory the property and utensils, all of which were clear. After three days, his spirit was still vigorous. Then he said, 'I am about to leave,' and suddenly disappeared. The door of his earthen cave had been blocked. He lived to be over ninety years old.
Tang Zhize
He was the son of the Feng family of Chang'an in Yongzhou. At the age of twenty, he became a monk at Biancai Temple. He listened to Dharma Master Ning explain the Mahāyānasaṃgraha (Compendium on the Great Vehicle) more than forty times. He was frivolous and restless by nature, and could only barely grasp the surface meaning. However, he did not care at all about worldly fame and fortune. He wore a patched skirt that reached his knees and wandered around the market. The room he lived in had only a single bed, a straw mat, a tile bowl, and a wooden spoon. If someone provided for his needs, he would use it without ever expressing thanks. He never closed the door when he went in and out. The monks who lived with him often called him crazy. Zhize heard this and laughed, saying, 'Who is crazy? Leaving the world to become a monk, yet worrying about food and clothing, locking doors and cabinets all day long, hoarding and accumulating, busy and uneasy. If this is not crazy, then what is?' Then he clapped his hands and laughed. He liked to eat bótuō (noodle soup), and always had the Wang Maha family north of the temple make it for him. People speculated that Zhize had already attained enlightenment because someone had seen him manifest in multiple places at once.
During the Yonghui era of the Tang Dynasty
會稽永欣寺。有一僧。立逝于山門之內。其將逝也。謂其人曰。吾吳之康僧會也。茍能奉吾遺身於爾伽藍。則顧為福。且未慗。其人因堅以膠漆而遷祠之。其靈蹟之著。至於今不衰。初寺尤苦軍旅屯寓。娶婦產子。殺羊豕。植韭蒜。污衊甚。時李公若初方廉問閩。忽僧有自會稽來謁者曰。越于浙東為大藩。君侯行將領之。其教條之下。愿必盡屏舊習。而軍旅之寓佛寺。最為急務。幸君侯之留意焉。公詭曰。諾。未幾果有是命。俄而入寺睨之曰。此非預言今日之除者乎。應驗若此。凡所授記。敢不聽。於是頓絕其弊。會昌六年。永欣毀遷遺身於大善寺。會曇休律師。創堂宇。治供具。鄉里之祈福禳災者。舉歸焉。世號超化大師。其前身行事。史有傳。
唐慧寬
姓楊氏。益州綿竹孝水人。父瑋事三洞法。綿梓諸州。歲率饋來。請章符佩懸。以致福利。瞽俗趨向之。門庭如市。妻始生一女。名信相。次生寬。其孕子娩皆異常。而寬瑞相尤甚。方五六歲。信相共於一處語。父母旁聽之。莫能曉。怪而問焉。答曰。佛來為我說般若聖智界入法門。茲與姊評議爾。父母附口錄二百餘紙。以示龍懷寺會阇梨。會曰。悉合經旨。有禪師。于凈慧寺入定。信相偶往。至其門不肯前。曰火聚奈何。或曰何不以水滅之。信
【現代漢語翻譯】 現代漢語譯本： 會稽（Kuaiji，地名）永欣寺（Yongxin Temple）。有一位僧人，在山門內站立而逝。他將要去世的時候，對身邊的人說：『我是吳地的康僧會（Kang Senghui，人名）。如果能將我的遺體安奉在你們的伽藍（qielan，寺廟）中，那就是為我造福。』話還沒說完就去世了。那人於是用膠漆加固了他的遺體，並將他供奉起來。他的靈異事蹟，直到今天也沒有衰減。起初，寺廟尤其苦於軍隊駐紮，在寺內娶妻生子，宰殺豬羊，種植韭菜大蒜，污穢不堪。當時李公若初（Li Gongruochu，人名）正擔任廉訪使巡視福建，忽然有僧人從會稽來拜訪他說：『越地（Yue，地名）在浙東（Zhedong，地名）是很大的藩鎮，您將要主管那裡。希望您在頒佈的政令中，務必全部革除舊的習俗，而軍隊駐紮佛寺，是最為緊迫的事情。希望您能留意這件事。』李公若初假裝答應說：『好。』沒過多久，果然得到了任命。之後他進入寺廟巡視，說道：『這難道不是預言我今天要來革除這些弊端嗎？』應驗如此，凡是（佛）所授記的事情，怎敢不聽從呢？於是立刻杜絕了這些弊端。會昌（Huichang，年號）六年，永欣寺被毀，（人們）將康僧會的遺體遷到大善寺（Dashan Temple）。曇休（Tanxiu，人名）律師，建立殿堂，整治供具，鄉里祈福消災的人，都歸向這裡。世人稱他為超化大師（Chaohua Dashi，尊稱）。他的前身事蹟，史書上有記載。
唐朝慧寬（Huikuan，人名）
姓楊（Yang，姓氏），是益州（Yizhou，地名）綿竹（Mianzhu，地名）孝水（Xiaoshui，地名）人。他的父親楊瑋（Yang Wei，人名）奉事三洞法（Sandong fa，道教的經典）。綿州（Mianzhou，地名）、梓州（Zizhou，地名）等州，每年都進獻禮物，請求（楊瑋）書寫章符佩戴，以求得福利。愚昧的百姓都趨之若鶩，門庭若市。他的妻子最初生了一個女兒，名叫信相（Xinxiang，人名）。後來生了慧寬。他們懷孕和生產時都有異常的現象，而慧寬的瑞相尤其明顯。五六歲的時候，信相和慧寬在一起說話，父母在旁邊聽，卻完全聽不懂。感到奇怪就問他們，他們回答說：『佛來為我說般若（Bore，智慧）聖智界入法門（Shengzhijie rufamen，佛法名詞），現在我和姐姐正在討論。』父母就記錄下他們說的話，寫了二百多頁，拿給龍懷寺（Longhuai Temple）的會阇梨（Hui Sheli，人名）。會阇梨說：『完全符合經書的旨意。』有位禪師在凈慧寺（Jinghui Temple）入定。信相偶爾前往，到了寺門前卻不肯進去，說：『火聚（huoju，比喻禪定時的能量）奈何？』有人說為什麼不用水來滅火。
【English Translation】 English version: At Yongxin Temple (Yongxin Temple) in Kuaiji (Kuaiji, place name), there was a monk who passed away standing within the mountain gate. As he was about to die, he said to those around him, 'I am Kang Senghui (Kang Senghui, person's name) from Wu. If you can enshrine my remains in your Sangharama (qielan, temple), it will be a blessing for me.' He passed away before finishing his words. The person then reinforced his remains with glue and lacquer and enshrined him. The miraculous events associated with him have not diminished to this day. Initially, the temple suffered greatly from military encampments, with soldiers marrying and having children within the temple grounds, slaughtering pigs and sheep, and planting leeks and garlic, causing great defilement. At that time, Li Gongruochu (Li Gongruochu, person's name) was serving as an investigating censor inspecting Fujian when a monk from Kuaiji suddenly came to visit him, saying, 'Yue (Yue, place name) in Zhedong (Zhedong, place name) is a large military command, and you are about to govern it. I hope that in the decrees you issue, you will completely abolish the old customs, and the military encampment in Buddhist temples is the most urgent matter. I hope you will pay attention to this matter.' Li Gongruochu pretended to agree, saying, 'Okay.' Not long after, he indeed received the appointment. Later, he entered the temple and inspected it, saying, 'Isn't this a prediction that I would come today to eliminate these malpractices?' The verification is so accurate. How dare I not listen to what (the Buddha) has prophesied? So he immediately stopped these malpractices. In the sixth year of Huichang (Huichang, reign title), Yongxin Temple was destroyed, and (people) moved Kang Senghui's remains to Dashan Temple (Dashan Temple). The Vinaya master Tanxiu (Tanxiu, person's name) built halls and arranged offerings, and the people of the village who prayed for blessings and disaster relief all turned to this place. People called him the Great Master Chaohua (Chaohua Dashi, honorific title). His past deeds are recorded in history.
Hui Kuan (Huikuan, person's name) of the Tang Dynasty
His surname was Yang (Yang, surname), and he was from Xiaoshui (Xiaoshui, place name) in Mianzhu (Mianzhu, place name), Yizhou (Yizhou, place name). His father, Yang Wei (Yang Wei, person's name), served the Three Caverns Dharma (Sandong fa, Taoist scriptures). Mianzhou (Mianzhou, place name), Zizhou (Zizhou, place name), and other states presented gifts every year, requesting (Yang Wei) to write talismans to wear in order to obtain blessings. Ignorant people flocked to him, and his courtyard was like a market. His wife first gave birth to a daughter named Xinxiang (Xinxiang, person's name). Later, she gave birth to Hui Kuan. Their pregnancies and births were unusual, and Hui Kuan's auspicious signs were especially evident. When he was five or six years old, Xinxiang and Hui Kuan were talking together, and their parents listened from the side but could not understand at all. Feeling strange, they asked them, and they replied, 'The Buddha came to tell me about the Prajna (Bore, wisdom) Holy Wisdom Realm Entering Dharma Gate (Shengzhijie rufamen, Buddhist term), and now my sister and I are discussing it.' The parents recorded what they said, writing more than two hundred pages, and took it to the Vinaya master Hui Sheli (Hui Sheli, person's name) of Longhuai Temple (Longhuai Temple). Hui Sheli said, 'It completely conforms to the meaning of the scriptures.' There was a Chan master in meditation at Jinghui Temple (Jinghui Temple). Xinxiang went there occasionally, but refused to go in front of the temple gate, saying, 'What about the fire mass (huoju, metaphor for the energy during meditation)?' Someone said why not put out the fire with water.
相即作水觀。於是禪師出定。勸其父母。宜使出家。當是時。婿已入聘幣矣。喻之不可。而道俗為出財贖。然後許。因偕寬剃落。隋蜀王秀鎮坤維。王妃為造精舍供養。嚐出游。或生疑嫌。信相召語之曰。莫於三寶所懷異心。自取罪苦。遇作功德事。使掘地。往往獲金。如所費。其于飲食。或連日夜恣啖。未嘗以為飽。或餓經歲序未嘗饑。人目之聖尼。精舍猶呼聖尼寺云。寬年十三。依空慧寺徹禪師學。凡經律不待教。率淹貫如宿習。朋類有難問。輒為通。龍懷會公。尤敬事。寬至縱其閒適。不敢役使。徒眾二百餘人。竊以為言。會聞而誨之曰。此吾先師相禪師也。昔先師。與吾隱南山。以避周禍。隋興。吾歸蜀。先師囑之曰。汝于彼土有緣當盛。致儔侶中有慧寬者。宜善視之。今其名良是。吾亦焉敢慢吾先師哉。且計先師死日。正寬受生之辰也。以故益不疑。逮壯闡化鄉里。二親咸慕服。遂寺所居宅。自爾梵剎相望。而營齋祈福者。所在群聚。成都等七十縣。歲時迎請供養。施利山積而功德大矣。貞觀中。洛縣僧䇿。持祝有神效。一日暴卒。頃之蘇曰。見閻王使持祝。並請寬師。講地獄經。以救罪人。然初不以介意也。經月餘復絕而蘇曰。閻王大怒撻我百。於是造寬。疲劇中道而臥。頓覺旋風舉之空中。倏爾而至。
【現代漢語翻譯】 現代漢語譯本：觀想一切事物皆為水的相即之理。於是，信相禪師從禪定中出來，勸說慧寬的父母，應該讓慧寬出家。當時，慧寬已經被許配人家，聘禮也已送達。勸說他們難以改變。但當地的僧人和信徒們共同出資贖回了慧寬，他的父母才答應。於是，慧寬跟隨信相禪師剃度出家。隋朝蜀王楊秀鎮守蜀地，蜀王妃為慧寬建造精舍供養。慧寬曾外出遊歷，有人因此產生懷疑和不滿。信相禪師召見他們，告誡說：『不要對三寶（佛、法、僧）懷有異心，以免自取罪過和痛苦。』每當需要做功德之事，讓人挖掘土地，往往能挖到黃金，足夠支付所需費用。在飲食方面，有時連續日夜盡情享用，也從未覺得飽。有時飢餓一年，也從未感到飢餓。人們都稱她為『聖尼』。精舍也被稱為『聖尼寺』。慧寬十三歲時，依止空慧寺的徹禪師學習。凡是佛經和戒律，無需教導，都能通曉，彷彿前世已經學過一樣。同伴們遇到難題，總是向她請教，她都能解答。龍懷寺的懷公尤其敬重她，甚至縱容她的閒適，不敢役使她。寺里的二百多僧人私下議論。懷公聽后，教誨他們說：『這位是我的先師信相禪師啊！過去，先師爲了躲避北周的災禍，與我一同隱居在南山。隋朝建立后，我回到蜀地，先師囑咐我說：『你與那片土地有緣，將會興盛。你的同伴中會有一個名叫慧寬的人，要好好待她。』現在她的名字果然應驗了。我怎麼敢怠慢我的先師呢？而且，計算先師去世的日子，正是慧寬出生的時辰啊。』因此，懷公更加不懷疑。等到慧寬長大后，在鄉里弘揚佛法，她的父母都非常敬佩和信服。於是將自己居住的宅院捐獻出來作為寺廟。從此以後，寺廟林立，營辦齋飯、祈求幸福的人，到處聚集。成都等七十個縣，每年都會迎請慧寬前去供養，佈施的財物堆積如山，而她的功德也很大啊。貞觀年間，洛縣的僧人䇿，持咒非常靈驗。一天，他突然暴死。過了一會兒，他又甦醒過來說：『我看見閻王派人拿著符咒，並請慧寬法師講解《地獄經》，以拯救罪人。』然而，慧寬最初並沒有把這件事放在心上。過了一個多月，䇿又死了，然後又甦醒過來說：『閻王大怒，鞭打了我一百下。』於是，他建造了慧寬的雕像。慧寬在疲憊中走到半路，就躺下睡覺了。突然覺得一陣旋風將她捲到空中，一下子就到了目的地。 相即（Xiangji）：萬物相互依存，互為一體的佛教哲學概念。 禪師（Chanshi）：精通禪定的僧人。 出家（Chujia）：離開家庭，成為僧侶。 聘幣（Pinbi）：訂婚時男方送給女方的禮物。 道俗（Daosu）：僧人和信徒。 贖（Shu）：贖回，這裡指用錢贖回慧寬的自由。 剃落（Tiluo）：剃度，成為僧侶的儀式。 隋蜀王秀（Sui Shu Wang Xiu）：隋朝的蜀王楊秀。 坤維（Kunwei）：指蜀地，大地。 精舍（Jingshe）：寺廟，修行場所。 三寶（Sanbao）：佛、法、僧。 功德（Gongde）：善行，功勞。 空慧寺（Konghui Si）：寺廟名。 徹禪師（Che Chanshi）：禪師名。 經律（Jinglü）：佛經和戒律。 淹貫（Yanguan）：精通，通曉。 宿習（Suxi）：前世的習慣。 龍懷會公（Longhuai Huigong）：僧人名。 南山（Nanshan）：山名。 周禍（Zhouhuo）：北周時期的滅佛事件。 閻王（Yanwang）：地獄的統治者。 地獄經（Diyu Jing）：描述地獄景象的佛經。 貞觀（Zhenguan）：唐太宗的年號。 洛縣（Luoxian）：地名。 僧䇿（Seng Ce）：僧人名。
【English Translation】 English version: She contemplated the principle of 'Xiangji' (Xiangji: the Buddhist philosophical concept that all things are interdependent and interconnected, forming a unified whole), visualizing all phenomena as water. Thereupon, Chan Master (Chanshi: a monk proficient in Chan meditation) Xinxiang emerged from meditation and advised Huikuan's parents that she should become a nun (Chujia: to leave home and become a monk or nun). At that time, Huikuan had already been betrothed, and the betrothal gifts (Pinbi: gifts given by the groom's family to the bride's family during engagement) had been delivered. Persuading them was difficult. However, the local monks and laypeople (Daosu: monks and laypeople) collectively contributed funds to redeem (Shu: to redeem, here referring to redeeming Huikuan's freedom with money) Huikuan, and her parents finally agreed. Thus, Huikuan followed Chan Master Xinxiang to have her head shaved (Tiluo: tonsure, the ceremony of becoming a monk or nun). Yang Xiu, the Prince of Shu (Sui Shu Wang Xiu: Yang Xiu, the Prince of Shu during the Sui Dynasty), was stationed in Shu (Kunwei: refers to the Shu region, the earth). The Prince's consort built a monastery (Jingshe: monastery, place of practice) for Huikuan to reside in and support. Once, when Huikuan went out for a walk, some people became suspicious and dissatisfied. Chan Master Xinxiang summoned them and warned them, 'Do not harbor heterodox thoughts towards the Three Jewels (Sanbao: Buddha, Dharma, Sangha), lest you bring upon yourselves sin and suffering.' Whenever there was a need to perform meritorious deeds (Gongde: meritorious deeds, merits), people were asked to dig the ground, and they often found gold, enough to cover the expenses. In terms of diet, sometimes she would indulge in eating day and night without ever feeling full. Sometimes she would go hungry for a year without ever feeling hungry. People called her 'Holy Nun.' The monastery was also called 'Holy Nun Monastery.' When Huikuan was thirteen years old, she studied under Chan Master Che (Che Chanshi: name of a Chan Master) at Konghui Monastery (Konghui Si: name of a monastery). She understood all the Buddhist scriptures and precepts (Jinglü: Buddhist scriptures and precepts) without being taught, as if she had learned them in a previous life (Suxi: habits from a previous life). When her companions encountered difficulties, they would always ask her for guidance, and she could always answer them. Abbot Huigong of Longhuai Monastery (Longhuai Huigong: name of a monk) especially respected her, even indulging her leisure and not daring to order her around. The two hundred monks in the monastery gossiped about it in private. When Abbot Huigong heard about it, he taught them, 'This is my former teacher, Chan Master Xinxiang! In the past, to avoid the disaster of the Northern Zhou Dynasty (Zhouhuo: the suppression of Buddhism during the Northern Zhou Dynasty), my former teacher and I lived in seclusion in Nanshan (Nanshan: name of a mountain). After the Sui Dynasty was established, I returned to Shu. My former teacher instructed me, 'You have an affinity with that land and will prosper there. Among your companions, there will be a person named Huikuan, treat her well.' Now her name has indeed come true. How dare I be disrespectful to my former teacher?' Moreover, calculating the day of my former teacher's death, it was precisely the time of Huikuan's birth.' Therefore, Abbot Huigong was even more convinced. When Huikuan grew up, she propagated the Dharma in her hometown, and her parents were very respectful and convinced. So they donated their residence to be used as a temple. From then on, temples stood in great numbers, and people gathering everywhere to hold vegetarian feasts and pray for blessings. Seventy counties, including Chengdu, would invite Huikuan to come and receive offerings every year. The wealth given in donations piled up like mountains, and her merits were great indeed. During the Zhenguan era (Zhenguan: the reign era of Emperor Taizong of the Tang Dynasty), a monk named Ce (Seng Ce: name of a monk) from Luoxian County (Luoxian: name of a place) was very effective in chanting mantras. One day, he suddenly died. After a while, he woke up and said, 'I saw Yama (Yanwang: the ruler of hell) send people with talismans and invite Dharma Master Huikuan to explain the 'Hell Sutra' (Diyu Jing: Buddhist scripture describing the scenes of hell) to save sinners.' However, Huikuan initially did not take this matter to heart. More than a month later, Ce died again, and then woke up again and said, 'Yama was furious and whipped me a hundred times.' So, he built a statue of Huikuan. Huikuan, exhausted, lay down to sleep halfway there. Suddenly, she felt a whirlwind lift her into the air, and in an instant, she arrived at her destination.
殊不知三十里之遙也。遇寬方集眾讀經。顧䇿曰。遠行勞苦。為眾生故。當勿辭勞也。即令䇿升座持祝。寬自講經。
二中年綿竹宋尉。世儒者。頗慢佛。每戲曰。我于佛再賴其力。或詰之則曰。吾家圓阓中。往來者于側溺不可禁。因書佛字揭墻壁乃止。嘗冬月墜水得出。然寒甚且死。求火不時得。會有木佛在堂上。急取燒之以活。寬間致書喻之。語意勤渠。宋用以拭大便曰。世以此道人有靈異。今何如。即糞門裂。終踞廁莫能起。口唱死。連日夕。遽使召寬謝。愿造經像懺悔。滿一月竟死。
什邡陳氏施園圖建寺。寬為區畫。斷竹標其上曰。此可為佛堂。頓見泉水自標處上涌。命掘之才數尺。于大石下獲金瓶。儲舍利七粒。寬益拜請。而舍利遂放光。其變化之多。至於滿瓶。永徽四年夏六月二十五日。夜沐浴更衣。跏趺坐執爐。趣打鐘。鐘聞近遠。空中有哭聲。寺內光明燭天。於是舉城奔赴曰。阇梨涅槃矣。示寂于所居之凈慧寺。前一月。寺池之紅蓮開白華。橋三道。其一正直。寬房無故而梁圮。聲震一寺。豫章大木流血澗中。磚塔十七層。高數十丈。忽中拆數寸。神人五百從西方來。皆長丈餘。服天衣。持香華。擎紫金臺迎寬。寬悉遣去。既喪。有雙鵝伏靈前。悲鳴飛舞以送。由寺至山二十里。黑雲
【現代漢語翻譯】 現代漢語譯本 殊不知已經走了三十里路了。這時，寬法師召集大家一起誦經。他安慰大家說：『遠道而來，非常辛苦，但這是爲了眾生的緣故，所以不應該怕辛苦。』於是就讓䇿法師升座持咒，寬法師親自為大家講解佛經。
綿竹有個姓宋的縣尉，是世代的儒者，對佛教頗為輕慢。他經常開玩笑說：『我曾經兩次依靠佛的力量。』有人問他，他就說：『我家住在熱鬧的集市中心，來來往往的人經常在旁邊小便，無法禁止，於是我就在墻上寫上『佛』字，才得以制止。』他還曾經在冬天掉進水裡，被救出來后，因為太冷幾乎要死了。想找火卻一時找不到，正好堂上有個木佛像，就趕緊拿來燒了取暖才活了下來。寬法師曾寫信勸誡他，言辭懇切。宋縣尉卻用信來擦屁股，還說：『世人都說這個道人有靈異，現在怎麼樣了？』結果肛門裂開，一直蹲在廁所里起不來，嘴裡喊著要死了，連續幾天幾夜。趕緊派人去請寬法師來謝罪，說願意建造經書佛像來懺悔。過了一個月就死了。
什邡有個姓陳的人捐出園地來建造寺廟，寬法師為他規劃設計。他折斷竹子插在地上作為標記，說：『這裡可以作為佛堂。』立刻就看到泉水從標記的地方涌出來。挖了幾尺深，在大石頭下面發現了一個金瓶，裡面裝著七粒舍利。寬法師更加虔誠地拜請，舍利就放出光芒，變化出很多，直到裝滿整個瓶子。永徽四年（公元653年）夏六月二十五日，晚上沐浴更衣后，跏趺而坐，手持香爐，示意敲鐘。鐘聲傳遍遠近，空中傳來哭聲，寺廟裡光明照亮天空。於是全城的人都跑來說：『阇梨（老師）圓寂了。』寬法師在他居住的凈慧寺示寂。前一個月，寺廟池塘里的紅蓮花開了白色的花。橋有三道，其中一道筆直。寬法師的房間無緣無故地房梁倒塌，聲音震動整個寺廟。豫章的大木頭在流血澗中。磚塔有十七層，高幾十丈，忽然從中間裂開幾寸。有五百個神人從西方來，都身高一丈多，穿著天衣，拿著香花，舉著紫金臺來迎接寬法師。寬法師都讓他們離開了。去世后，有兩隻鵝趴在靈前，悲鳴飛舞著送行。從寺廟到山有二十里路，天空佈滿黑雲。
【English Translation】 English version Unbeknownst to them, they had already traveled thirty li (a Chinese unit of distance, approximately 500 meters). At this point, Master Kuan gathered everyone to recite scriptures. He consoled them, saying, 'Traveling from afar is arduous, but it is for the sake of all sentient beings, so we should not be afraid of hardship.' He then instructed Ce (another monk) to ascend the seat and chant mantras, while Kuan himself lectured on the scriptures.
In Mianzhu, there was a Song Wei (county commandant) surnamed Song, a scholar from a family of scholars, who was quite disrespectful towards Buddhism. He often joked, 'I have relied on the Buddha's power twice.' When questioned, he would say, 'My house is located in the center of a bustling market, and people frequently urinate nearby, which is difficult to prevent. So, I wrote the character 'Buddha' on the wall, and that stopped it.' He also once fell into the water in winter and was rescued, but he was so cold that he was near death. He sought fire but couldn't find it in time. There happened to be a wooden Buddha statue in the hall, so he quickly took it and burned it to warm himself and survived. Master Kuan once wrote a letter to admonish him, with earnest words. The Song Wei used the letter to wipe his buttocks, and said, 'The world says this daoren (Taoist/Buddhist monk) has spiritual powers, but what about now?' As a result, his anus ruptured, and he remained squatting in the toilet, unable to get up, crying out that he was dying, for days and nights. He hurriedly sent someone to summon Master Kuan to apologize, saying he was willing to build scriptures and Buddha statues to repent. After a month, he died.
In Shifang, a man named Chen donated his garden to build a temple, and Master Kuan planned and designed it for him. He broke a bamboo and stuck it in the ground as a marker, saying, 'This can be used as a Buddha hall.' Immediately, they saw spring water gushing out from the marked spot. After digging a few chi (a Chinese unit of length, approximately 1/3 meter), they found a golden bottle under a large stone, containing seven sarira (relics). Master Kuan prostrated and prayed even more sincerely, and the sarira emitted light, transforming into many, until the entire bottle was filled. On the 25th day of the sixth month of the fourth year of Yonghui (653 AD), he bathed and changed clothes in the evening, sat in the lotus position, held an incense burner, and signaled to strike the bell. The sound of the bell spread far and wide, and cries were heard in the air, and the temple was illuminated by light. Thereupon, the whole city ran over, saying, 'The Ajari (teacher) has attained Nirvana.' Master Kuan passed away at Jinghui Temple, where he resided. A month before, the red lotus flowers in the temple pond bloomed with white flowers. There were three bridges, one of which was straight. The beams of Master Kuan's room collapsed for no reason, and the sound shook the entire temple. A large tree in Yuzhang bled in the Liuxue stream. The brick pagoda had seventeen stories, tens of zhang (a Chinese unit of length, approximately 3.3 meters) high, and suddenly cracked a few cun (a Chinese unit of length, approximately 1/30 meter) in the middle. Five hundred divine beings came from the West, all over ten chi tall, wearing celestial garments, holding incense and flowers, and carrying a purple-gold platform to welcome Master Kuan. Master Kuan sent them all away. After his death, two geese lay prostrate before his spirit, crying and dancing to see him off. From the temple to the mountain was twenty li, and the sky was covered with dark clouds.
翔空注雨。隨棺草木皆靡。境內老幼縞素泣臨。盡三歲遺體在山。端坐如生。略無禽獸侵蝕。污穢朽腐之相。民間齋僧供佛。必別設座至今。
唐抱玉
性高潔。有志行。居京師。與丞相第五琦善。每夜坐室中。輒屏左右。撤鐙燭。寂然達旦。人莫知其所為也。或窺之。見雲氣華彩。從玉口出。默若有所憶誦者。且嘗謂沙門大光曰。凡誦佛經。必使其聲高放清越。則諸天鬼神傾聽。以降福祐。此不易之道也。及終方大暑。而尸久停駐。不小萎變。琦哭甚哀。因以香乳灌玉口中。隨有光自口出。磅礴四照。益以為異。時年九十許。
唐佛陀波利
華言覺護。生罽賓國。忘身闡化。戾止五臺。瞻慕靈蹤。至於淚泣。見一老翁。作婆羅門語。謂曰師何所求。答以文殊大士垂跡此山。從印土來。志伸敬禮。翁曰。師得無以佛頂尊勝陀羅尼經來耶。此土眾生多造罪垢。而出家者流亦然。祝誠滅障秘方。若不持來。雖來何益。縱見文殊亦莫之識。師能還取。即是遍奉眾聖。廣利群品。報諸佛之恩也。經至之時。弟子當示師文殊所在之處。利聞之喜不自勝。方將雪泣拜謝。略轉頭頃。頓失老翁利倍加虔恪久之。奉其經來。上詔鴻臚寺典客令杜行顗三藏日照。于內道場翻譯。襯利絹三十匹。內並留其經。利泣
【現代漢語翻譯】 現代漢語譯本：天空中降下雨水，跟隨棺木的草木都倒伏。境內老老少少身穿喪服哭泣送別。三年後遺體還在山上，端坐如生，沒有禽獸侵蝕，也沒有污穢腐爛的跡象。民間百姓齋僧供佛，必定另外設定座位來紀念他，直到今天。
唐朝的抱玉（人名）
生性高潔，有志向有操行。住在京城，與丞相第五琦（人名）交好。每晚在房間里，總是屏退左右，熄滅燈燭，寂靜到天亮。人們不知道他做什麼。有人偷看，看見雲氣和華麗的光彩，從抱玉口中出來。他默默地好像在憶誦什麼。並且曾經對沙門大光（人名）說：『凡是誦讀佛經，必須使聲音高亢、洪亮、清澈，那麼諸天鬼神都會傾聽，以降下福佑。這是不易的道理。』等到他去世的時候，正值盛夏，而屍體停放很久，沒有稍微萎縮變化。第五琦哭得非常悲傷，於是用香乳灌入抱玉口中，隨即有光從口中出來，四面照耀，更加覺得奇異。當時年齡九十多歲。
唐朝的佛陀波利（Buddha-pāli，意為佛護）
『佛陀波利』，漢譯為『覺護』。生於罽賓國（Kashmir）。不顧自身安危，弘揚佛法，來到五臺山。瞻仰景慕聖蹟，以至於流淚哭泣。見到一位老翁，用婆羅門語（梵語）說：『法師您要求什麼？』回答說文殊大士（Manjusri，智慧的象徵）在此山顯現聖蹟，我從印度來，立志表達敬意。老翁說：『法師您難道是帶著《佛頂尊勝陀羅尼經》（Uṣṇīṣa Vijaya Dhāraṇī Sūtra）來的嗎？此土眾生大多造作罪業，而出家之人也是如此。需要至誠滅除罪障的秘方，如果不帶來此經，即使來了又有什麼用？縱然見到文殊菩薩也不認識。法師您能回去取經，就是普遍供奉眾聖，廣泛利益眾生，報答諸佛的恩德。經書到來之時，我當指示法師文殊菩薩所在之處。』佛陀波利聽了，歡喜得無法自勝，正要含著眼淚拜謝，稍微轉頭，立刻失去了老翁。佛陀波利更加虔誠恭敬，過了很久，奉請經書前來。皇上下詔鴻臚寺典客令杜行顗（人名）和三藏日照（人名），在內道場翻譯此經。贈送佛陀波利絹三十匹，經書留在宮內。佛陀波利哭泣
【English Translation】 English version: Rain poured from the sky, and the plants and trees near the coffin all bent down. The old and young within the region, dressed in white mourning clothes, wept in farewell. Even after three years, the body remained on the mountain, sitting upright as if alive, untouched by birds or beasts, and showing no signs of decay or corruption. The local people, when offering food to monks or making offerings to the Buddha, always set aside a separate seat in his memory, even to this day.
Tang Dynasty's Bao Yu (name of a person)
He was of noble character, with ambition and integrity. He lived in the capital and was close to the Prime Minister, Di Wuqi (name of a person). Every night, when they sat in his room, he would dismiss all attendants and extinguish the lamps, remaining in silence until dawn. People did not know what he was doing. Someone peeked and saw clouds and brilliant lights emanating from Bao Yu's mouth. He seemed to be silently reciting something. He once said to the monk Daguang (name of a person), 'Whenever reciting Buddhist scriptures, one must make the voice loud, clear, and resonant, so that all the gods and spirits will listen and bestow blessings. This is an unchanging principle.' When he passed away, it was the height of summer, yet his body remained for a long time without shrinking or changing. Di Wuqi wept bitterly and poured fragrant milk into Bao Yu's mouth, whereupon light emanated from his mouth, illuminating all around, which he found even more extraordinary. He was over ninety years old at the time.
Tang Dynasty's Buddhabali (Buddha-pāli, meaning Buddha-protected)
'Buddhabali', translated into Chinese as 'Jue Hu' (覺護, meaning 'Awareness Protector'). He was born in the country of Kasmir (Kashmir). Disregarding his own safety, he propagated the Dharma and came to Mount Wutai. He gazed upon the sacred sites with reverence, even to the point of weeping. He saw an old man who spoke in the language of the Brahmins (Sanskrit), saying, 'What do you seek, Dharma Master?' He replied that Manjusri (Manjusri, symbol of wisdom) had manifested sacred traces on this mountain, and he had come from India with the aspiration to pay his respects. The old man said, 'Did you bring the Uṣṇīṣa Vijaya Dhāraṇī Sūtra (Uṣṇīṣa Vijaya Dhāraṇī Sūtra)? The beings of this land mostly create sinful karma, and even those who have left home are the same. They need a secret method to sincerely eliminate karmic obstacles. If you do not bring this sutra, what is the use of coming? Even if you see Manjusri, you will not recognize him. If you can return and obtain the sutra, you will be universally offering to all the saints, broadly benefiting all beings, and repaying the kindness of all the Buddhas. When the sutra arrives, I will show you where Manjusri is.' Buddhabali was overjoyed and was about to bow and thank him with tears in his eyes, but when he turned his head slightly, he immediately lost sight of the old man. Buddhabali became even more devout and respectful, and after a long time, he brought the sutra. The Emperor ordered Du Xingyi (name of a person), the Director of the Honglu Temple, and the Tripitaka Master Rizhao (name of a person) to translate the sutra in the inner palace. He presented Buddhabali with thirty bolts of silk, but the sutra was kept in the palace. Buddhabali wept.
曰。所以不憚往來者。徒欲以利物也。上憫其志誠。而歸其梵本。利訪求沙門順貞。而重譯于西明寺。較杜令所譯者。小異。利后不知所終。或謂卻持梵本。隱山中之金剛窟。今永興龍首岡有塔存焉。大曆中。南嶽云峰寺沙門法照。入臺禮金剛窟。至夜深。方自克責。投身巖石以死求愿。忽見一僧長七尺許。梵音圓暢。稱是佛陀波利。問照曰。師如此得無勞乎。且何所冀。照曰冀見文殊。利使脫履石板上。瞑目頃。已入一院。額云金剛般若寺。字畫遒勁。光明奪目。院皆異寶所嚴。莫能名狀。樓觀重複。殿宇聯比。可二百所。間藏緘秘密諸經。人物魁偉。殆非常所睹也。大聖處位尊特。擁從旁午。宣言慰勞。分茶賦食已。命利引出。照苦乞留。利勉其進修曰。再來可住。照還。著板上所留履。俄失利所在。
唐僧伽
始不知何從來。龍朔初。隸名山陽龍興寺。至臨淮。得信義坊賀䟦氏所舍地。遂見伽藍名普照王。初钁土致碑文曰。齊香積寺。又致金像。刻其衣葉文曰。普照王佛。賀䟦氏深已嘆異。然殊未有舍宅意。一夕臥其家。或窺見其首足各長於床三尺許。未幾。復見作觀音形相。別具眼耳口鼻者。凡十一面。於是舉族歸命。寺以成就。先以古額號香積。景龍二年。詔赴內道場。上御法筵。詳問休咎。
【現代漢語翻譯】 現代漢語譯本： 說道：『之所以不畏懼往來辛苦，只是想用佛法利益眾生。』皇上讚賞他的志向真誠，將梵文字歸還給他。後來，利找到了沙門順貞，在西明寺重新翻譯。與杜令所翻譯的版本相比，略有不同。之後，利不知所終。有人說他拿著梵文字，隱居在山中的金剛窟。現在永興龍首岡還有塔存在。大曆年間，南嶽云峰寺的沙門法照，進入五臺山禮拜金剛窟。到了深夜，他自我責備，投身巖石以求死來表達願望。忽然看見一個僧人身高七尺左右，梵音洪亮清晰，自稱是佛陀波利（Buddhaparli，人名，意為佛陀的守護者）。問法照說：『法師這樣做難道不辛苦嗎？又期望得到什麼呢？』法照說期望見到文殊（Manjusri，菩薩名，意為妙吉祥）。利讓他脫下鞋子站在石板上，閉上眼睛一會兒，已經進入一座寺院。門額上寫著『金剛般若寺』，字跡遒勁有力，光明耀眼。寺院都用奇異的珍寶裝飾，無法形容。樓閣重重疊疊，殿宇連線成片，大約有二百所。裡面收藏著秘密的各種經書。人物魁梧高大，幾乎不是平常所能見到的。大聖（Mahasattva，菩薩的通稱，意為偉大的覺悟者）處在尊貴特殊的位置，擁護侍從眾多。宣揚慰問，分發茶水食物完畢后，命令利引他出來。法照苦苦哀求留下。利勉勵他繼續修行說：『再來就可以住在這裡。』法照回來，穿上留在石板上的鞋子，一會兒就失去了利的蹤影。
唐僧伽（Tang Sengqie，人名，唐代高僧）： 起初不知道他從哪裡來。龍朔初年，隸屬於山陽龍興寺。到達臨淮，得到信義坊賀䟦（He Ba，人名）氏所捐獻的土地。於是看見伽藍名為普照王（Puzhao Wang，佛名，意為普照一切的國王）。起初挖掘土地得到碑文，上面寫著：『齊香積寺』。又得到金像，刻在衣紋上的文字寫著：『普照王佛』。賀䟦氏深深地感到驚歎奇異。然而還沒有捐獻住宅的意願。一天晚上睡在他家，有人窺見他的頭和腳都長於床三尺左右。不久，又看見他顯現觀音（Avalokitesvara，菩薩名，意為觀世音）的形相，另外具有眼、耳、口、鼻，總共有十一面。於是全家都歸順信命。寺廟得以建成。先前用古額『香積』命名。景龍二年，皇帝下詔到內道場。皇上親自主持法筵，詳細詢問吉兇。
【English Translation】 English version: He said, 'The reason I do not fear the hardship of coming and going is solely to benefit sentient beings with the Dharma.' The Emperor praised his sincere aspiration and returned the Sanskrit text to him. Later, Li found the Shramana Shunzhen and re-translated it at Ximing Temple. Compared to the version translated by Du Ling, it was slightly different. After that, Li's whereabouts became unknown. Some say he took the Sanskrit text and hid in the Vajra Cave in the mountains. Now there is a pagoda existing on Longshou Hill in Yongxing. During the Dali era, the Shramana Fazhao of Yunfeng Temple in Nanyue entered Mount Wutai to pay homage to the Vajra Cave. Late at night, he reproached himself and threw himself against the rocks, seeking death to express his wish. Suddenly, he saw a monk about seven feet tall, with a clear and resonant Sanskrit voice, claiming to be Buddhabaparli (Buddhaparli, a name, meaning the guardian of the Buddha). He asked Fazhao, 'Master, aren't you tired doing this? And what do you hope to gain?' Fazhao said he hoped to see Manjusri (Manjusri, a Bodhisattva, meaning wonderful auspiciousness). Li asked him to take off his shoes and stand on a stone slab. After closing his eyes for a moment, he had already entered a monastery. On the front was written 'Vajra Prajna Temple,' the calligraphy vigorous and powerful, the light dazzling. The monastery was decorated with extraordinary treasures, indescribable. The pavilions were layered upon layers, the halls connected in rows, about two hundred in all. Inside were stored secret scriptures of various kinds. The figures were tall and imposing, almost beyond what one could normally see. The Mahasattva (Mahasattva, a general term for Bodhisattvas, meaning great enlightened being) was in a noble and special position, with many attendants surrounding him. After proclaiming words of comfort and distributing tea and food, he ordered Li to lead him out. Fazhao begged to stay. Li encouraged him to continue his practice, saying, 'You can stay here if you come again.' Fazhao returned, put on the shoes he had left on the stone slab, and in a moment, Li's whereabouts were lost.
Tang Sengqie (Tang Sengqie, a name, a eminent monk in Tang Dynasty): Initially, it was not known where he came from. In the early years of Longshuo, he was affiliated with Longxing Temple in Shanyang. Arriving at Linhua, he obtained land donated by the He Ba (He Ba, a name) family of Xinyifang. Thereupon, he saw a Sangharama named Puzhao Wang (Puzhao Wang, a Buddha's name, meaning the king who illuminates everything). Initially, digging the earth yielded an inscription that read: 'Qi Xiangji Temple.' Also obtained was a golden statue, with the words 'Buddha Puzhao Wang' engraved on its clothing. He Ba was deeply amazed and astonished. However, he still had no intention of donating his residence. One night, sleeping in his house, someone glimpsed his head and feet extending about three feet beyond the bed. Soon after, he saw him manifest the form of Avalokitesvara (Avalokitesvara, a Bodhisattva, meaning the one who perceives the sounds of the world), with additional eyes, ears, mouths, and noses, totaling eleven faces. Thereupon, the entire family took refuge and entrusted their lives to him. The temple was thus completed. Previously, it was named 'Xiangji' using an ancient plaque. In the second year of Jinglong, the Emperor issued an edict to go to the inner Dharma assembly. The Emperor personally presided over the Dharma assembly, inquiring in detail about good and bad omens.
占對允當。因褒錫其額曰普光王。以避天后諱。故改照字。四年庚戌示疾。詔遷薦福寺安置。三月二日卒。顏貌如生。上慘悴。賜帛三百匹。葬淮水上。上間問萬回師曰。彼僧伽何人也。對以觀音化身。宋太平興國間。詔復寺額為普照。其生前滅后。靈應之跡。備載實錄。茲不殫紀。賀䟦名玄濟。謂亦于道有悟入。弟子慧儼慧岸木叉。
唐封干師
居天臺山國清寺。身長七尺餘。剪髮齊眉。擁布裘。寒暑不易。日事舂給眾。或咨其佛法。則以隨時二字對之。間騎一虎往來松徑間。夜每唱歌其院達旦。僧俗知敬。久之。示滅于寺。先天中。京兆閭立胤。將之官天臺。忽患頭疾。庸醫莫能效。無何而封干稱自天臺來謁。且求治其疾。即汲水盈凈器噀之。疾良已。胤大喜。因引與坐深語。遍訪天臺人物之可見者。曰。使君他日。當無忘文殊普賢也。胤詰其為誰。則曰寒山拾得耳。夫二人。素隸國清寺。至則但於國清求之而已。然尤不可以貌得也。胤既視事。因造寺如所約。時寺僧道翹。以知事接待。胤先從問封干師所在處。而虎跡滿藏后舊院。見寒拾方共執爨。灶下相顧大噱。胤亟拜之。則咄曰。彌陀不識。禮我何為。又曰。封干饒舌封干饒舌。遂𢹂手竟趨出 寒山子。始不知其何來。貌臞瘁。樺冠木屐。疏布
【現代漢語翻譯】 現代漢語譯本： 占對允當，因此褒獎並賜予他『普光王』的稱號，爲了避諱天后的名字，所以將『照』字改了。唐玄宗開元四年（庚戌年），僧伽示現疾病，皇帝下詔將他遷往薦福寺安置。三月二日圓寂，顏貌如生。皇帝非常悲痛，賜予絹帛三百匹，安葬在淮水邊。皇帝曾問萬回師說：『那位僧伽是什麼人？』萬回回答說：『是觀音菩薩的化身。』宋朝太平興國年間，皇帝下詔恢復寺廟的名稱為『普照』。他生前和圓寂后的靈異事蹟，都詳細記載在實錄中，這裡就不一一贅述了。賀䟦，名叫玄濟，據說也在佛道上有領悟和證入。弟子有慧儼、慧岸、木叉。
唐朝封干禪師
居住在天臺山國清寺。身高七尺多，剪短頭髮與眉毛齊平，身穿粗布棉襖，冬夏都不更換。每天負責舂米供給大眾。有人向他請教佛法，他就用『隨時』兩個字來回答。有時騎著一隻老虎在松樹林間來往。每天晚上都在寺院裡唱歌直到天亮，僧人和百姓都知道敬重他。過了很久，在寺中示現圓寂。唐玄宗先天年間，京兆人閭立胤將要到天臺赴任，忽然得了頭痛病，很多醫生都無法醫治。不久，封干自稱從天臺來拜訪，並且要醫治他的疾病，就用乾淨的器皿盛滿水灑在他頭上，病就好了。閭立胤非常高興，於是請他坐下深入交談，詢問天臺山有什麼值得拜訪的人物。封干說：『使君以後不要忘記文殊菩薩和普賢菩薩。』閭立胤追問他們是誰，封干說：『是寒山和拾得。』這兩個人，平時在國清寺做事，到了那裡只要在國清寺找他們就行了，但是不可以只看外貌來判斷。閭立胤上任后，就按照約定前往國清寺，當時寺里的僧人道翹負責接待。閭立胤先問封干禪師在哪裡，看到老虎的腳印佈滿了後院，看見寒山和拾得正在一起做飯，在灶下互相看著大笑。閭立胤趕緊拜他們，他們卻呵斥說：『彌陀佛都不認識，拜我做什麼？』又說：『封干多嘴，封干多嘴。』於是拉著手就跑出去了。寒山子，一開始不知道他從哪裡來，外貌清瘦憔悴，戴著樺樹皮做的帽子，穿著木屐，身穿粗布衣服。
【English Translation】 English version: Zhan Dui was deemed appropriate, hence he was praised and bestowed the title 'King Puguang' (普光王, King of Universal Light). To avoid the name of the Empress, the character 'Zhao' (照, illuminate) was changed. In the fourth year of Kaiyuan (開元, era name of Emperor Xuanzong of Tang Dynasty) (Gengxu year) of the Tang Dynasty, Sangha (僧伽, a monk's name) manifested illness, and the emperor ordered him to be moved to Jianfu Temple (薦福寺, a temple name) for placement. He passed away on the second day of the third month, his face and appearance as if still alive. The emperor was deeply saddened and bestowed three hundred bolts of silk for his burial on the banks of the Huai River. The emperor once asked Master Wanhui (萬回師, a monk's name): 'Who is that Sangha?' Wanhui replied: 'He is an incarnation of Avalokiteśvara (觀音, Guanyin) Bodhisattva.' During the Taiping Xingguo (太平興國, era name of Emperor Taizong of Song Dynasty) period of the Song Dynasty, the emperor ordered the temple's name to be restored to 'Puzhao' (普照, Universal Illumination). His miraculous deeds before and after his passing are recorded in detail in the official records, which will not be repeated here. He Ba (賀䟦, a surname), named Xuanji (玄濟, a personal name), is said to have also had enlightenment and entry into the Buddhist path. His disciples included Huiyan (慧儼, a monk's name), Huian (慧岸, a monk's name), and Moksha (木叉, a transliteration of a Sanskrit word).
Tang Dynasty Monk Fenggan (封干, a monk's name)
He resided in Guoqing Temple (國清寺, a temple name) on Mount Tiantai (天臺山, a mountain name). He was over seven feet tall, with hair cut short to his eyebrows. He wore a coarse cloth jacket, which he did not change regardless of the season. He was responsible for pounding rice to provide for the community. When people asked him about the Buddha Dharma, he would answer with the two words 'Sui Shi' (隨時, 'as the occasion demands'). He sometimes rode a tiger back and forth on the pine paths. Every night he sang in the temple until dawn, and monks and laypeople knew to respect him. After a long time, he manifested his passing in the temple. During the Xiantian (先天, era name of Emperor Xuanzong of Tang Dynasty) period, Lu Liyin (閭立胤, a personal name) of Jingzhao (京兆, a place name) was about to take office in Tiantai when he suddenly fell ill with a headache, and many doctors were unable to cure him. Soon after, Fenggan claimed to have come from Tiantai to visit and to cure his illness. He filled a clean vessel with water and sprinkled it on him, and the illness was cured. Lu Liyin was very happy and invited him to sit down for an in-depth conversation, asking about the notable figures on Mount Tiantai who were worth visiting. Fenggan said: 'In the future, do not forget Mañjuśrī (文殊, Wenshu) Bodhisattva and Samantabhadra (普賢, Puxian) Bodhisattva.' Lu Liyin asked who they were, and Fenggan said: 'They are Hanshan (寒山, a monk's name) and Shide (拾得, a monk's name).' These two people usually work at Guoqing Temple, and you only need to look for them there, but you cannot judge them by their appearance. After Lu Liyin took office, he went to Guoqing Temple as agreed. At that time, the monk Daoqiao (道翹, a monk's name) was in charge of receiving guests. Lu Liyin first asked where Monk Fenggan was, and saw tiger tracks all over the old courtyard behind the temple. He saw Hanshan and Shide cooking together, looking at each other and laughing loudly under the stove. Lu Liyin quickly bowed to them, but they scolded him: 'You don't even recognize Amitābha (彌陀, Mituo) Buddha, what's the point of bowing to me?' They also said: 'Fenggan is talkative, Fenggan is talkative.' Then they took hands and ran out. Hanshanzi (寒山子, another name of Hanshan), at first, no one knew where he came from. He was thin and haggard, wearing a birch bark hat and wooden clogs, and dressed in coarse cloth.
襦褲。隱跡始豐縣之寒巖。世因以寒山名之。發言有理趣。辭句俊偉。非學者所企及。閭丘嘗躬以湯藥衣服遺之。而寒山遽喝巖石使裂。入其中。且入連咄曰。賊賊。又曰。報汝諸人。各自努力。既入而石合無痕罅。閭丘命道翹錄其詩。樹葉崖石屋壁上得。凡三百餘首。集之以傳至今云 拾得者。以拾得而名也。昔封干師游赤城。聞兒啼道旁。而抱以歸。委靈熠視養焉。稍長。職上堂中聖僧供。顧日坐案上啖其供。復誶罵聖僧小果。或以告靈熠。熠遣上供伽藍神祠。以屈辱之。而烏鳶啄神祠供。拾得則杖其神曰。汝力不能護所食。而能護伽藍乎。是夕神見夢于寺僧曰。拾得打我奈何。明日眾僧語所夢。人人同。莫不嘆異。於是詣縣廷投牒言狀。縣申州。州符寺。宜稱賢士。而拾得賢士。由是聞天下。然身未嘗去國清。尤友善寒山子。每齋余滌器。則漉蔬滓納竹筒中。以俟寒山之至。而負以去。或混樵牧放曠自樂。一日僧布薩。忽騎牛闖門入。首座訶之。遂對群牛立階下。次第以名呼寺僧之已亡者。茍呼一名。則一牛輒應聲。過立其側。盡過其牛乃已。眾慚懼。后以閭丘故走避。終不知其所在焉。
唐萬回
虢州閿鄉張氏子。幼年氣貌昏濁。涎沫涕洟滿面。踉蹡狂走。或笑或哭。無常時。鄰里群童皆以其不
【現代漢語翻譯】 現代漢語譯本 寒山（Hanshan）：他最初的名字是襦褲（Ruku）。他隱居在始豐縣（Shifeng County）的寒巖（Hanyan）。世人因此用寒山來稱呼他。他的言論富有哲理，文辭俊美，不是一般學者所能達到的。閭丘（Lvqiu）曾經親自送去湯藥和衣服給他。而寒山卻突然大喝一聲，巖石裂開，他進入其中。並且進入后還連聲呵斥道：『賊賊！』又說：『告訴你們這些人，各自努力吧！』進入后巖石就合攏了，沒有一絲縫隙。閭丘命令道翹（Daoqiao）記錄他的詩，在樹葉、崖石、屋壁上找到，總共有三百多首。收集起來流傳至今。 拾得（Shide）：因為被拾得而得名。過去封干（Fenggan）禪師遊歷赤城（Chicheng），聽到路邊有嬰兒啼哭，就抱回來。委託靈熠（Lingyi）照看撫養他。稍微長大后，負責給上堂中的聖僧（Sheng Seng）供奉食物。但他卻每天坐在案上吃掉那些供品，還謾罵聖僧是小果。有人把這件事告訴了靈熠，靈熠就派他去供奉伽藍神祠（Qielan Shenshen），以此來羞辱他。但是烏鴉和老鷹卻啄食神祠的供品，拾得就用棍子打神說：『你沒有能力保護自己的食物，還能保護伽藍嗎？』當天晚上，神給寺里的僧人託夢說：『拾得打我，怎麼辦？』第二天，眾僧說了各自的夢，大家都一樣，無不驚歎奇異。於是到縣衙投遞訴狀。縣裡上報到州里，州里下發公文到寺里，說應該稱他為賢士。拾得賢士的名聲，由此傳遍天下。然而他從未離開過國清寺（Guoqing Temple），尤其與寒山子（Hanshanzi）友善。每次齋飯後清洗餐具，就把濾出的蔬菜殘渣裝在竹筒里，等待寒山到來，讓他揹走。或者混跡于樵夫牧童之中，放曠自樂。有一天，僧人們舉行布薩（Busai，一種佛教儀式），他突然騎著牛闖進門。首座呵斥他，他就對著牛群站在臺階下，依次用名字呼喚寺里已經去世的僧人。只要叫到一個名字，就有一頭牛應聲，走到他旁邊站立。直到叫完所有的牛才停止。眾僧感到慚愧和恐懼。後來因為閭丘的緣故而逃走躲避，最終不知道他的去處。 唐萬回（Tang Wanhui） 虢州閿鄉（Guozhou Wenxiang）張氏的兒子。小時候氣色昏暗污濁，口水鼻涕沾滿臉龐，走路踉踉蹌蹌，時而狂笑時而哭泣，沒有固定的樣子。鄰里的小孩都認為他很笨。
【English Translation】 English version Hanshan: His original name was Ruku. He lived in seclusion in the Cold Cliff (Hanyan) of Shifeng County. The world therefore called him Hanshan. His words were full of philosophical interest, and his language was beautiful, which ordinary scholars could not reach. Lvqiu once personally sent him medicine and clothes. But Hanshan suddenly shouted loudly, and the rock split open, and he entered it. And after entering, he repeatedly scolded: 'Thief! Thief!' He also said: 'Tell you people, work hard!' After entering, the rock closed without a trace of a gap. Lvqiu ordered Daoqiao to record his poems, which were found on leaves, cliffs, and walls, totaling more than three hundred poems. They were collected and passed down to this day. Shide: Named because he was picked up. In the past, Zen Master Fenggan traveled to Chicheng and heard a baby crying by the roadside, so he picked him up and brought him back. He entrusted Lingyi to take care of him. After growing up a little, he was responsible for offering food to the holy monks in the hall. But he sat on the table every day and ate the offerings, and scolded the holy monks as small fruits. Someone told Lingyi about this, and Lingyi sent him to offer sacrifices to the Sangharama Shrine to humiliate him. But crows and eagles pecked at the offerings of the shrine, and Shide beat the god with a stick and said: 'You have no ability to protect your food, how can you protect the Sangharama?' That night, the god dreamed to the monks in the temple and said: 'Shide beat me, what should I do?' The next day, the monks told each other their dreams, and everyone's dreams were the same, and they were all amazed. So they submitted a complaint to the county government. The county reported to the state, and the state issued an official document to the temple, saying that he should be called a virtuous man. The name of the virtuous man Shide spread all over the world. However, he never left Guoqing Temple, and was especially friendly with Hanshanzi. Every time after the vegetarian meal, he washed the dishes and put the filtered vegetable scraps in a bamboo tube, waiting for Hanshan to arrive and carry them away. Or he mingled with woodcutters and shepherds, enjoying himself freely. One day, the monks held a Posadha (a Buddhist ceremony), and he suddenly rode a cow into the door. The chief seat scolded him, so he stood under the steps facing the herd of cows, calling out the names of the monks who had passed away in the temple in order. As soon as a name was called, a cow would respond and stand beside him. He stopped only after calling out all the cows. The monks felt ashamed and fearful. Later, he ran away and hid because of Lvqiu, and no one knew where he went. Tang Wanhui The son of the Zhang family in Wenxiang, Guozhou. When he was young, his complexion was dark and turbid, and his face was covered with saliva and snot. He walked unsteadily, sometimes laughing and sometimes crying, without a fixed appearance. The children in the neighborhood all thought he was stupid.
慧而侮辱之。父母以為憾。而回則安之。未嘗恤。年十歲。其兄久戍遼陽。絕音好。家為設齋祈福。回忽謂其母曰。兄起居狀。極易知耳。母奚庸憂。齋余竟裹餅餌出門去。然莫知其所往也。晚歸出其兄書袖中。問所從得不對。及遼陽役罷。兄言回是日至。𢹂餅餌共啖。且急索書告反。終亦不能察其何自也。夫遼虢相去萬里。其往反不啻過東西舍。此豈非神通力歟。萬回之名。由是始著。而朝野聞之。皆敬異。高宗之季。則天屢召入內。賜錦袍玉帶。兩宮女左右侍。及紹周曆。詔賜號法雲公。當是時。大開告密之門。酷吏羅織。群臣之位望高者。靡或脫。博陵崔玄暐之母盧氏。命玄暐邀回問禍福。母泣拜。以金匕箸施。回遽下階擲匕箸堂屋上。掉臂去。其家意以為不祥。他日使人梯屋取匕箸。因得讖緯書匕箸下。趣焚之。俄而有司果遣胥卒。入其家大索讖緯。盡發瓦無所見乃已。蓋酷史投此而欲誣之以罪也。神龍二年。詔剃落。特為開壇受具戒。時韋庶人與朝政。回每謾罵曰。奈何反悖。會將斫爾頭去。金城公主。出降吐蕃。駕送至始平崔日。用武平一。宋之問。沈佺期。岑義。薛稷。皆從回以迎駕。立道左。諸公愿求一言。回撫佺期曰。汝真才子。謂平一曰。汝宜名佛童無憂也。目羲稷有不喜之色。上間問回。僧伽
何如人。曰觀音化身也。睿宗居潛邸。或出遊。回則先唱于所至之地曰。天子來也。臨淄王嘗階張暐等。謁回。回亟呼杖。遂出暐等。手拽王入。反扃之。而撫王背曰。五十年天子。后即不知也。暐等竊于門外聞之。由是傾戴益謹。道遇大平安樂二公主車騎。輒趨避。連咄曰。血腥血腥。太平請為造宅懷遠坊中。獨處之自若。景龍二年。示疾。忽大呼求飲鄉里水。侍者念。道遠不易得。恲𢥏計無所出。回指堂前地曰。此即是矣。於是鑿之汲水進。飲盡一器以卒。訃聞。上震悼。詔贈司徒虢國公。圖形集賢院。先是貞觀間。三藏玄奘法師。游天竺石藏寺。偶閱一房。見胡牀錫杖而已。從問其人。居此者今何在。曰在震旦之閿鄉。法師歸而訪之信。法師之將訪也。回宿戒其家掃灑。且誘治蔬飯曰。明日有勝客至。法師至。則與語天竺山川之詳。回之所舉。雖法師。有所未遍歷者。事備別傳。
唐如一
開元末。嘗典福州鐘山。床座俄有僧。疥癩被體。衣服破垢。而膿血虱蟣狼藉。見者去之。他僧之與居者。皆相戒不肯褻近。一獨撫視加厚。時為浣濯捫拭。又求善藥使傳治。滿夏遂辭去。一問所歸地。曰大乘寺東之庵也。一曰。我習知此地。然無所謂庵者。曰公不我信。則他日宜一來。后一果往。則其僧已迎笑
【現代漢語翻譯】 現代漢語譯本：
『他是怎樣的人？』回答說：『是觀音菩薩的化身。』睿宗（唐睿宗，唐玄宗之父）還是王爺的時候，有時會外出遊玩，回來后就先在他所到的地方高聲唱道：『天子來了！』臨淄王（唐玄宗）曾經責備張暐等人。（原文此處有脫漏）立刻呼喚拿棍子來，於是趕走了張暐等人，親手拉著臨淄王進去，反鎖上門，撫摸著臨淄王的背說：『五十年天子。』後來就什麼也不知道了。張暐等人在門外偷偷聽到這些話，因此更加敬重謹慎。在路上遇到太平公主和安樂公主的車隊，總是趕緊避讓，並且不停地說：『血腥！血腥！』太平公主請求為他建造住宅在懷遠坊中，他獨自居住，安然自得。景龍二年，他表現出疾病的樣子，忽然大聲呼喊要喝家鄉的水。侍從考慮到路途遙遠，不容易得到，恲𢥏（音pēng pài，形容焦慮不安的樣子）想不出辦法。他回頭指著堂前地面說：『這裡就是。』於是挖掘地面取水給他喝，喝完一器就去世了。訃告傳到朝廷，皇上非常悲痛，下詔追贈他為司徒、虢國公，畫像掛在集賢院。在此之前，貞觀年間，三藏玄奘法師（唐玄奘）遊歷天竺（印度）石藏寺，偶然看到一間房，裡面只有胡牀和錫杖而已。玄奘法師詢問那裡的人，住在這裡的人現在在哪裡？回答說：『在震旦（中國）之閿鄉。』玄奘法師回國後去拜訪他，確實如此。玄奘法師將要拜訪他的時候，他告誡家人打掃乾淨，並且勸說準備蔬菜飯食說：『明天有貴客來。』玄奘法師到達后，他就和玄奘法師談論天竺山川的詳細情況。他所說的情況，即使是玄奘法師，也有沒有親自經歷過的。這些事情都詳細記載在別的傳記中。
唐如一
開元年間末年，曾經主管福州鐘山。床座旁邊忽然出現一個僧人，渾身都是疥瘡，衣服破爛骯髒，膿血和虱子到處都是，看到的人都躲開了。其他和他住在一起的僧人，都互相告誡不要靠近他。唐如一獨自一人照顧他，對他很好，時常為他清洗擦拭，又尋找好的藥物給他治療。一個夏天過後，這個僧人就告辭離開了。唐如一問他要到哪裡去，僧人說：『到大乘寺東邊的庵里去。』唐如一說：『我熟悉這個地方，但是沒有所謂的庵啊。』僧人說：『您不相信我，那麼以後應該來一次。』後來唐如一果然去了，那個僧人已經笑著迎接他了。
【English Translation】 English version:
'What kind of person is he?' The answer is: 'He is the incarnation of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion).' When Ruizong (Emperor Ruizong of Tang, father of Emperor Xuanzong) was still a prince, he would sometimes go out for excursions. Upon returning, he would first sing loudly at the places he visited: 'The Son of Heaven is coming!' Li Longji (Prince of Linzi, later Emperor Xuanzong) once rebuked Zhang Wei and others. * (There is an omission here in the original text) * immediately called for a staff, then drove away Zhang Wei and others, personally pulled Li Longji inside, locked the door, and stroked Li Longji's back, saying: 'Fifty years of the Son of Heaven.' Later, he knew nothing more. Zhang Wei and others secretly heard these words outside the door, and therefore became even more respectful and cautious. When encountering the carriages of Princess Taiping and Princess Anle on the road, they would always quickly avoid them, and constantly say: 'Bloody! Bloody!' Princess Taiping requested to build a residence for him in Huaiyuan Ward, where he lived alone, self-possessed. In the second year of Jinglong, he showed signs of illness, and suddenly shouted loudly for water from his hometown. The attendants considered the distance and the difficulty of obtaining it, and were at a loss. He turned and pointed to the ground in front of the hall, saying: 'It is here.' So they dug the ground to fetch water for him to drink, and he died after drinking a vessel of it. When the news of his death reached the court, the emperor was deeply grieved, and issued an edict posthumously awarding him the title of Minister of Works and Duke of Guo, and had his portrait hung in the Jixian Academy. Before this, during the Zhenguan period, the Tripiṭaka Master Xuanzang (Tang Xuanzang) traveled to the Stone Chamber Temple in India, and happened to see a room with only a Hu bed and a tin staff. Xuanzang asked the people there, where is the person who lives here now? The answer was: 'In Wenxiang of China.' When Xuanzang returned to China, he visited him, and it was indeed so. When Xuanzang was about to visit him, he warned his family to clean up and urged them to prepare vegetable dishes, saying: 'A distinguished guest will arrive tomorrow.' When Xuanzang arrived, he discussed with Xuanzang the details of the mountains and rivers of India. The things he mentioned, even Xuanzang himself had not personally experienced. These matters are recorded in detail in other biographies.
Tang Ruyi
At the end of the Kaiyuan era, he once managed Zhongshan in Fuzhou. Suddenly, a monk appeared next to his bed, covered in scabies, with tattered and dirty clothes, and pus, blood, and lice everywhere. Those who saw him avoided him. The other monks who lived with him warned each other not to approach him. Tang Ruyi alone took care of him and treated him well, often washing and wiping him, and seeking good medicine to treat him. After a summer, the monk bid farewell and left. Tang Ruyi asked him where he was going, and the monk said: 'To the hermitage east of Dachen Temple.' Tang Ruyi said: 'I am familiar with this place, but there is no such thing as a hermitage.' The monk said: 'If you don't believe me, then you should come sometime.' Later, Tang Ruyi indeed went, and the monk was already smiling to greet him.
戶外。樓閣殿堂壯麗。留信宿。其僧送出山。既揮手別。稍回顧。則但丹崖翠壁。老樹奇石而已。
唐無相
新羅國王之子也。開元十六年。泛海舶東至京師。既廷對。詔隸禪定寺。后入蜀之資中。謁智詵禪師。有契悟。先見異僧處寂。知其來厚遇之。且授以則天所賜磨納九條衣。囑之曰。幸毋相忘。因遁居溪谷間。每燕坐輒五日。始出定。偶一夕有二黑犢。交角跪床下。稍復移近。忽覺一手毛而甚冷。自相袖入。捫摸至腹。又嘗大雪昉霽。二虎餓劇外來。相為循撫。裸臥其前以待啖。虎則遍嗅首足而去。久之。髮長衣弊。獵者疑其非人類。將射而復輟。天寶末。以故舊。見上皇行在所。成都縣令揚翌以為妖。命吏逮。吏之至者。皆戰剽莫能前。大風卒起。沙石穿簾幕。飄擲聽事。翌懼扣頭悔罪。乃已。檀越四合。於是凈眾大慈菩提寧國等伽藍作矣。而獨常居凈眾後院云。尋鑿寺前地為小池二。曰左羹右飯也。缺資費則淘浚之。以來供施屢驗。樹浮圖門外。尤峻㧞。植稚柏其下曰。柏齊浮圖寺當毀。會昌之變。始信。或有以樵㸑愿役寺中。而不取傭直者。然亦不識其何自而至也。蓋相之出家而入中國也。諸兄亦喪逝隨盡。國人乃立其弟。其弟常恐相歸以廢己。使客至成都。狙刺相。一夕樵㸑者。得而殺之
【現代漢語翻譯】 現代漢語譯本： 戶外，樓閣殿堂雄偉壯麗。我在此留宿。寺里的僧人送我出山。我們揮手告別后，我稍微回頭看，只見紅色的山崖，翠綠的巖壁，還有古老的樹木和奇異的石頭。
唐無相（Tang Wuxiang）： 是新羅國王的兒子。開元十六年，他乘船從海上來到了京師。在朝廷對答后，皇帝下令他隸屬於禪定寺。後來他進入四川的資中，拜訪了智詵禪師，有所領悟。他之前見過異僧處寂（Chu Ji），處寂知道他要來，對他非常優待，並且授予他武則天賜予的磨納九條袈裟，囑咐他說：『希望你不要忘記我。』於是無相隱居在溪谷之間，每次靜坐都要五天才出定。偶爾有一天晚上，有兩隻黑色的牛犢，互相用角抵著跪在他的床下，漸漸地又靠近了一些。忽然他覺得一隻手長滿了毛而且非常冷，自己縮排袖子里，摸到腹部。又曾經在大雪初晴的時候，兩隻餓極了的老虎從外面來，他互相撫摸著老虎，赤身裸體地躺在它們面前等待被吃掉，老虎只是聞了聞他的頭和腳就離開了。時間久了，他的頭髮長了，衣服破了，打獵的人懷疑他不是人類，想要射殺他但又停止了。天寶末年，因為是老相識，他見到了在成都的上皇。成都縣令揚翌（Yang Yi）認為他是妖怪，命令官吏逮捕他。官吏們來到后，都戰戰兢兢，無法上前。突然颳起大風，沙石穿過簾幕，飄打著聽事的地方。揚翌害怕了，磕頭認罪，這才作罷。四面八方的施主聚集而來，於是凈眾寺、大慈寺、菩提寺、寧國寺等寺廟就建造起來了。而無相獨自居住在凈眾寺的後院。不久，他在寺前挖了兩個小池塘，叫做『左羹右飯』。缺少資金時就疏浚池塘，用來供給寺廟的費用，屢次應驗。寺門外建了一座寶塔，非常高聳挺拔。他在塔下種植了小柏樹，說：『柏樹和寶塔一樣高的時候，寺廟就要被毀掉了。』會昌法難發生后，人們才相信了他的話。有的人願意在寺中砍柴做飯，而不收取工錢，但是也不知道他們是從哪裡來的。大概是無相出家後進入中國，他的哥哥們也相繼去世了。國人就擁立了他的弟弟。他的弟弟常常害怕無相回國會廢掉自己，派使者到成都，暗殺無相。一天晚上，砍柴做飯的人抓住了刺客並殺掉了他。
【English Translation】 English version: Outside, the pavilions and halls were magnificent and grand. I stayed there overnight. The monks of the temple saw me off the mountain. After we waved goodbye, I looked back slightly, and saw only red cliffs, green walls, old trees, and strange rocks.
Tang Wuxiang: Was the son of the King of Silla. In the sixteenth year of the Kaiyuan era, he sailed by sea to the capital. After answering questions in the imperial court, the emperor ordered him to be attached to the Chan Ding Temple. Later, he went to Zizhong in Sichuan and visited the Chan Master Zhi Shen, and had an enlightenment. He had previously met the extraordinary monk Chu Ji, who knew he was coming and treated him very well, and gave him the nine-striped kasaya (monk's robe) of Mona bestowed by Empress Wu Zetian, and instructed him: 'I hope you will not forget me.' So Wuxiang lived in seclusion in the valleys, and each time he sat in meditation, it took five days before he would come out of samadhi. Occasionally one night, there were two black calves, with their horns interlocked, kneeling under his bed, gradually moving closer. Suddenly he felt that one hand was covered with hair and very cold, and he instinctively pulled it into his sleeve, touching his abdomen. Once, after a heavy snow had cleared, two extremely hungry tigers came from outside, and he stroked them, lying naked in front of them waiting to be eaten, but the tigers only smelled his head and feet and left. As time went on, his hair grew long and his clothes became tattered, and hunters suspected that he was not human, wanting to shoot him but then stopping. At the end of the Tianbao era, because he was an old acquaintance, he met the Supreme Emperor in Chengdu. Yang Yi, the magistrate of Chengdu County, thought he was a demon and ordered officials to arrest him. The officials who arrived were all trembling and unable to move forward. Suddenly a strong wind arose, and sand and stones pierced the curtains, pelting the hearing hall. Yang Yi was afraid and kowtowed to confess his guilt, and only then did it stop. Benefactors from all directions gathered, and thus the Jingzhong Temple, Daci Temple, Bodhi Temple, Ningguo Temple, and other monasteries were built. But Wuxiang lived alone in the backyard of Jingzhong Temple. Soon, he dug two small ponds in front of the temple, called 'Left Soup Right Rice'. When there was a shortage of funds, he would dredge the ponds to provide for the temple's expenses, which proved effective many times. A pagoda was built outside the temple gate, very tall and upright. He planted small cypress trees under the pagoda, saying: 'When the cypress trees are as tall as the pagoda, the temple will be destroyed.' After the Huichang Persecution of Buddhism occurred, people believed his words. Some people were willing to chop wood and cook in the temple without taking wages, but no one knew where they came from. It is said that after Wuxiang became a monk and entered China, his brothers also died one after another. The people of his country then established his younger brother as king. His younger brother was often afraid that Wuxiang would return to the country and depose him, so he sent an envoy to Chengdu to assassinate Wuxiang. One night, the woodcutters caught the assassin and killed him.
。竟遁去。相聞而嘆曰。仇對有在。於我乎何累焉。至德元年五月十九日。無疾而終。春秋七十七。塔號東海大師。乾元間。刺史韓汯撰碑。
唐慧崇
不知何許人也。永泰初。國一祖師。昉入徑山。一日禪坐北峰石屏下。見一白衣。稱是天目巾子山人。致禮於前曰。彼山之神告我。以長安佛法將有難。遣我救之。若非僧相。不足以增重法門。愿從師剃落。山云。汝有何能而可以救法耶。崇曰。能誦觀音俱胝等祝。山因驗之。使喝座后石屏。喝之石裂為三。山乃為落髮。崇即辭去。游京師止章敬寺。大曆三年九月十二日。太清宮道士史華上言。佛力道法。陛下兼愛。而無所優劣。臣愿得與僧之號材術者角。則庶幾陛下知祖教之未可等視。而使天下改觀幸甚。制可。明日華于東明觀。作刀梯級。躡而升如平地。無小痛楚。僧之會者。皆辟易不敢仰視。時魚朝恩。尹京師。崇即投牒。愿與角。又明日作梯于所止寺庭。倍其高。而鋒刃之利。勢不可觸。而崇徒跣上下莫之攀附。旁立者為膽掉。且探沸油。餐熱鐵。禪坐火聚中。於是華輩。相顧駭散。上聞之喜。遣中官傳宣召問。師承何人。崇曰。徑山高道僧法欽。臣之師也。上慰勞嘉嘆。至於再三。賜紫衣。授鴻臚卿。號護國三藏。敕居安國寺。崇一切辭以未受
【現代漢語翻譯】 現代漢語譯本：最終他還是逃走了。人們互相轉告，嘆息道：『仇敵的報復竟然應驗了，這與我有什麼關係呢？』至德元年五月十九日，慧崇無疾而終，享年七十七歲。塔號為東海大師。乾元年間，刺史韓汯為他撰寫了碑文。
唐慧崇
不知他是哪裡人。永泰初年，國一祖師法昉（徑山寺的開山祖師）來到徑山。一天，慧崇在北峰石屏下禪坐，看見一個身穿白衣的人，自稱是天目巾子山的山神。他向前行禮說：『我山的神告訴我，長安的佛法將有災難，派我來救助。如果不是僧人的形象，不足以增加佛法的份量。我願意跟隨您剃度出家。』法昉問：『你有什麼能力可以救助佛法呢？』慧崇說：『能誦觀音俱胝等咒。』法昉就驗證他，讓他對著座后的石屏大喝一聲，石屏應聲裂為三塊。法昉於是為他剃度。慧崇隨即告辭離去，遊歷京師，住在章敬寺。大曆三年九月十二日，太清宮的道士史華上書說：『佛法和道法，陛下都同樣喜愛，但沒有區分優劣。我願意與僧人中那些有才藝的人比試，這樣或許陛下就能知道道教是不可輕視的，從而使天下人改變看法，那就太好了。』皇帝批準了。第二天，史華在東明觀製作了刀梯，踩著刀刃而上，如履平地，沒有絲毫痛苦。在場的僧人們都嚇得不敢仰視。當時魚朝恩（唐朝宦官）擔任京兆尹，慧崇立即遞上訴狀，願意與他比試。又過了一天，慧崇在他所居住的寺院庭院裡製作了梯子，比史華的梯子高一倍，而且刀刃鋒利，勢不可擋。慧崇卻赤腳上下，沒有依靠任何東西攀扶，旁邊觀看的人都嚇得膽戰心驚。他還探取沸騰的油，吃下燒紅的鐵，禪坐在火堆中。於是史華等人，互相看著，驚駭地散開了。皇上聽說了這件事，非常高興，派遣宦官傳旨召見慧崇，詢問他的師承。慧崇說：『是徑山的高僧法欽（法欽禪師），是我的老師。』皇上慰勞嘉獎，不止一次，賜給他紫衣，授予鴻臚卿的官職，賜號護國三藏，敕令他住在安國寺。慧崇都以自己沒有接受
【English Translation】 English version: Eventually, he escaped. People told each other and sighed, 'The revenge of the enemy has come to pass. What does this have to do with me?' On the nineteenth day of the fifth month of the first year of the Zhide era, Huichong died without illness, at the age of seventy-seven. His pagoda was named Donghai Master. During the Qianyuan era, the prefect Han Hong wrote an inscription for him.
Tang Huichong
It is not known where he was from. In the early years of the Yongtai era, the first patriarch of the state, Fafang (the founder of Jingshan Temple), came to Jingshan. One day, Huichong was meditating under the stone screen of the North Peak when he saw a person in white, claiming to be the mountain god of Jinzi Mountain in Tianmu. He bowed and said, 'The god of my mountain told me that the Buddha-dharma in Chang'an will have a disaster, and sent me to help. If it is not the image of a monk, it will not be enough to increase the weight of the Dharma. I am willing to follow you to be ordained.' Fafang asked, 'What ability do you have to save the Dharma?' Huichong said, 'I can recite the Avalokiteśvara Kotisvara mantra (Guanyin Juzhi mantra).' Fafang then tested him, asking him to shout at the stone screen behind the seat, and the stone screen split into three pieces. Fafang then ordained him. Huichong then bid farewell and left, traveling to the capital and staying at Zhangjing Temple. On the twelfth day of the ninth month of the third year of the Dali era, Shi Hua, a Taoist priest of Taiqing Palace, submitted a memorial saying, 'Your Majesty loves both Buddhism and Taoism equally, but there is no distinction between superior and inferior. I am willing to compete with the monks who have talents, so that perhaps Your Majesty will know that Taoism cannot be underestimated, so that the people of the world will change their views, which would be great.' The emperor approved it. The next day, Shi Hua made a ladder of knives at Dongming Temple, stepping on the blades and ascending as if on flat ground, without the slightest pain. The monks present were all frightened and dared not look up. At that time, Yu Chaoen (a Tang Dynasty eunuch) was the governor of Jingzhao, and Huichong immediately submitted a petition, willing to compete with him. The next day, Huichong made a ladder in the courtyard of the temple where he lived, twice as high as Shi Hua's ladder, and the blades were sharp and unstoppable. Huichong went up and down barefoot, without relying on anything to climb, and the people standing beside him were frightened. He also took boiling oil, ate hot iron, and meditated in a pile of fire. Then Shi Hua and others looked at each other and scattered in horror. The emperor heard about this and was very happy, and sent an eunuch to summon Huichong and ask about his teacher. Huichong said, 'It is the eminent monk Faqin (Chan Master Faqin) of Jingshan, who is my teacher.' The emperor comforted and praised him again and again, gave him a purple robe, awarded him the title of Honglu Qing, and bestowed the title of Protector of the Nation Tripitaka (Huguo Sanzang), ordering him to live in Anguo Temple. Huichong declined everything because he had not received
具戒。不敢受。上特令開壇。召十師授戒。方羯磨。忽壇上放光。現白月輪相而隱。上駭異。謚性空大師。
唐道晤
素隱溫州之陶山。不怠進修。人無知者。既示寂。遺體堅完不壞。其弟子輩。因布漆以奉之如生。后五年。忽舉右手。如說法傳香狀。郡以事聞。詔賜紫伽梨。謚實相。至今。郡以雨晹禱。其靈驗尤著。
唐普滿
未詳何許人。汾晉間。頗彰異跡。世因以強練萬回輩視之。建中初。題詩于潞州佛舍中雲。此水連涇水。雙朱血滿川。青牛將赤虎。還號太平年。竟亡去。不知所在。然詩意亦莫有能窺測之者。至朱泚以涇源節度叛。駕幸奉天。四方勤王之兵。轉戰不已。其弟朱滔佐之。逮興元元年乙丑。貞元二年丙寅。而後平。乃知此水者泚也。雙朱則泚與滔也。青牛則乙丑。赤虎則丙寅。所指曉然。抑何其神也。
唐阿足師
莫詳所出。而多居虢之閿鄉。性若不慧者。然言論之發。每先中禍福。人以其有法雲公之風。故禮謁者。駢跡接踵。雖檀施山積。而未嘗少加顧也。張臻陜之富家。僅一子。形貌寢陋。而資質愚憃。饕餮無厭。父母鐘愛之。恣所欲為。至於耗產廢業。莫之敢沮。一日過阿足。而語之故。且求所以慈救者。阿足瞑目久之。曰汝冤尚須數年而後已。今
【現代漢語翻譯】 現代漢語譯本 具戒（受過具足戒的比丘）。不敢接受（戒律）。皇上特意下令開設戒壇，召集十位律師傳授戒律。正在進行羯磨（受戒儀式）時，忽然戒壇上放出光芒，顯現出白色的月輪相然後消失。皇上對此感到驚異，追諡他為性空大師。
唐朝道晤（僧人） 平時隱居在溫州陶山，不懈怠地精進修行，沒有人瞭解他。圓寂后，遺體堅固完整沒有腐壞。他的弟子們，於是用漆布包裹他的遺體，像生前一樣供奉他。五年後，忽然舉起右手，像在說法傳香的樣子。郡里將此事上報朝廷，皇帝下詔賜予紫袈裟，謚號實相。直到現在，郡里祈求晴雨都會向他禱告，他的靈驗非常顯著。
唐朝普滿（僧人） 不清楚是哪裡人。在汾州和晉州一帶，頗為顯揚一些奇異的事蹟。世人因此把他看作是強練萬回之類的人物。建中初年，在潞州佛寺中題詩說：『此水連涇水，雙朱血滿川。青牛將赤虎，還號太平年。』最終消失離去，不知道去了哪裡。然而詩的意思也沒有人能夠窺測明白。等到朱泚以涇源節度使的身份叛亂，皇帝駕臨奉天避難，四方勤王的軍隊，不斷地交戰。他的弟弟朱滔輔佐他。到興元元年乙丑年，貞元二年丙寅年，然後才平定叛亂。這才知道詩中的『此水』指的是朱泚，『雙朱』指的是朱泚和朱滔，『青牛』指的是乙丑年，『赤虎』指的是丙寅年，所指的意思非常明白。這真是太神奇了。
唐朝阿足師（僧人） 不清楚是哪裡人，大多居住在虢州閿鄉。性格好像不聰明的人，然而說出的話，常常事先預言禍福。人們認為他有法雲公的風範，因此前去拜訪的人，絡繹不絕。即使施捨的財物堆積如山，他也不曾稍微顧及。張臻是陜州的一個富戶，只有一個兒子，形貌醜陋，而且資質愚笨，貪得無厭。父母非常寵愛他，放縱他想做什麼就做什麼，以至於耗盡家產，荒廢產業，也沒有人敢阻止他。一天，（張臻）經過阿足師那裡，把事情告訴了他，並且請求阿足師慈悲救助。阿足師閉上眼睛很久，說：『你的冤孽還需要幾年才能結束。現在』
【English Translation】 English version Ju Jie (one who has received the complete precepts of a Bhikkhu). He dared not accept (the precepts). The Emperor specially ordered the opening of an altar and summoned ten Vinaya Masters to administer the precepts. During the Karma (ordination ceremony), suddenly the altar emitted light, manifesting a white moon disc and then disappearing. The Emperor was astonished and posthumously honored him as Great Master Xing Kong (Nature of Emptiness).
Tang Dynasty: Dao Wu (monk) He usually lived in seclusion in Taoshan, Wenzhou, diligently cultivating without懈怠. No one knew him. After he passed away, his remains were firm and intact, without decay. His disciples then wrapped his body in lacquered cloth and venerated him as if he were still alive. Five years later, he suddenly raised his right hand, as if preaching the Dharma and transmitting incense. The prefecture reported this matter to the court, and the Emperor issued an edict granting him a purple kasaya and the posthumous title of Shi Xiang (Real Appearance). Even now, the prefecture prays to him for rain or sunshine, and his spiritual efficacy is particularly evident.
Tang Dynasty: Pu Man (monk) His origins are unknown. He was quite known for unusual events in the Fen and Jin regions. People therefore regarded him as someone like Qiang Lian Wan Hui. In the early years of Jianzhong, he wrote a poem in a Buddhist temple in Luzhou, saying: 'This water connects to the Jing River, double vermillion blood fills the river. Green Ox will meet Red Tiger, then it will be called a year of peace.' Eventually, he disappeared, and his whereabouts are unknown. However, no one could fathom the meaning of the poem. When Zhu Ci rebelled as the Jīngyuan military governor, the Emperor fled to Fengtian, and the loyalist armies from all directions fought ceaselessly. His younger brother Zhu Tao assisted him. It was not until the first year of Xingyuan, Yichou year, and the second year of Zhenyuan, Bingyin year, that the rebellion was quelled. Only then did people realize that the 'this water' in the poem referred to Zhu Ci, 'double vermillion' referred to Zhu Ci and Zhu Tao, 'Green Ox' referred to the Yichou year, and 'Red Tiger' referred to the Bingyin year. The meaning was very clear. How miraculous it was!
Tang Dynasty: Master A Zu (monk) His origins are unknown, but he mostly resided in Wenxiang, Guo Prefecture. His nature seemed unintelligent, but his words often foretold misfortune and fortune. People thought he had the demeanor of Dharma Master Fayun, so those who came to pay respects were numerous. Although donations piled up like mountains, he never paid them any attention. Zhang Zhen was a wealthy man from Shaanxi, with only one son, whose appearance was ugly and whose intelligence was dull, and who was insatiably greedy. His parents doted on him and allowed him to do whatever he wanted, to the point of exhausting the family fortune and abandoning the business, without anyone daring to stop him. One day, (Zhang Zhen) passed by Master A Zu and told him the situation, and asked Master A Zu for compassionate help. Master A Zu closed his eyes for a long time and said, 'Your karmic debt still needs several years to be resolved. Now'
吾憫汝勤至。為除之。乃使擇日設大齋。會僧俗。河水上盛治飲食。以啖其子。頃之。命壯夫三數輩。捽而投之河水中。其子浮沉再四竟溺。臻旁視愕然。已而其子忽躍身出水上。戟手罵曰。汝於我非父母也。特怨仇耳。我欲報汝。而賴遇聖者以解釋之。自此以往。無復他事。言訖而逝。阿足由是名益著。
唐開成中。有僧臥病五臺。或瞻視之尤勤至。既而其僧病癒。遂與瞻視者別。而謂之曰。我居劍外九隴郡之茶籠山。他日遊方。幸相過也。或后入蜀。遍問所謂茶籠。而人無識之者。道逢一童子曰。某固彼山之役也。愿導以往。至則殿塔凌空。房廡填谷。主人迎笑門外。則昔日五臺臥病僧也。乃相持敘間闊。及莫。則起謝曰。子以宿緣獲一晤語。然非可以住此者。幸勤進修。以證無漏。則奉迎之。日未晚也。因命童子送出。行數步。回顧莽然。一說以瞻視病者。寔悟達國師知玄也。一說以國師治壽藏。可思上人深地理學。卜穴于景丹前峰。其峰連屬四起如雉堞。而中則夷曠耆艾。皆以為古之茶籠山云。且聖寺之跡。國師嘗著專行也。
唐義師
蓋不可測之人也。貞元初。乞丐吳苑。狀貌語言若狂騃錯亂。而事多先兆。識者尤敬慕之。一日操斧斤入市中。截居民屋檐。才及數聞。或禮謝曰。弟子藉
【現代漢語翻譯】 現代漢語譯本： 我憐憫你如此勤懇，為你消除災禍。於是讓他選擇吉日設立盛大的齋會，邀請僧人和俗人。在河水邊準備豐盛的飲食，用來祭祀他的兒子。不久，命令幾個強壯的男子，抓住他的兒子投入河水中。他的兒子在水中浮沉幾次最終溺水而亡。臻在旁邊驚愕地看著。過了一會兒，他的兒子忽然從水面上跳出來，指著他罵道：『你於我並非父母，而是仇人。我本想報復你，幸好遇到聖者為我解釋。從此以後，我們之間再無瓜葛。』說完就消失了。阿足因此名聲更加顯赫。
唐開成年間，有位僧人在五臺山臥病。有人特別勤懇地照顧他。後來這位僧人病癒，就與照顧他的人告別，並對他說：『我住在劍南道九隴郡的茶籠山。他日遊歷四方，希望你能來拜訪我。』那人後來進入蜀地，四處打聽所謂的茶籠山，但沒有人知道。在路上遇到一個童子說：『我就是那座山裡的役使。』願意帶他前往。到了那裡，只見殿宇寶塔高聳入雲，房屋佈滿山谷。主人在門外笑著迎接，原來就是昔日在五臺山臥病的僧人。於是互相握手，敘說離別之情。到了傍晚，僧人起身謝道：『你因前世的緣分得以與我相見，但我這裡不是你可以久留的地方。希望你勤奮修行，以證得無漏之果，到那時我再來迎接你。』天色尚早，於是命令童子送他出去。走了幾步，回頭一看，一片茫然。有一種說法認為，照顧病僧的人，實際上是悟達國師知玄。還有一種說法認為，國師治理壽藏寺，可思上人精通地理學，在景丹前峰選擇墓穴。那座山峰連綿起伏，像雉堞一樣，而中間則是平坦開闊之地，老人們都認為是古時的茶籠山。而且聖寺的遺蹟，國師曾經專門撰文記載。
唐義師
大概是不可測度的人。貞元初年，在吳地乞討。他的外貌和語言好像瘋癲錯亂，但很多事情都能預先知道。有見識的人都很敬佩他。有一天，他拿著斧頭進入市場，砍斷居民的屋檐。才砍了幾家，有人就向他行禮感謝說：『弟子蒙受您的恩惠……』
【English Translation】 English version: I pity your diligence and will remove the calamity for you. So he was told to choose an auspicious day to set up a grand vegetarian feast, inviting monks and laypeople. Abundant food and drink were prepared by the river to offer to his son. Soon after, he ordered three or four strong men to seize his son and throw him into the river. His son floated and sank several times before finally drowning. Zhen watched in astonishment. After a while, his son suddenly leaped out of the water, pointed at him, and cursed: 'You are not my parents, but my enemies. I wanted to take revenge on you, but fortunately, I met a sage who explained it to me. From now on, there will be no further connection between us.' After speaking, he disappeared. A-zu thus became even more famous.
During the Kai Cheng period of the Tang Dynasty, there was a monk lying ill on Mount Wutai. Someone took care of him with exceptional diligence. Later, the monk recovered and bid farewell to the caretaker, saying to him: 'I live in the Cha Long Mountain (Tea Basket Mountain) in Jiulong County (Nine Dragons County), Jiannan Circuit (South of the Sword Mountain Range). If you travel in the future, I hope you will visit me.' The man later entered Shu (Sichuan) and inquired everywhere about the so-called Cha Long Mountain, but no one knew of it. On the road, he met a young boy who said: 'I am a servant of that mountain.' He was willing to lead him there. Upon arrival, he saw towering halls and pagodas, and houses filling the valleys. The host greeted him with a smile at the gate, and it was the monk who had been ill on Mount Wutai. So they shook hands and reminisced about their separation. In the evening, the monk rose and thanked him, saying: 'You were able to meet me due to a past life connection, but this is not a place where you can stay for long. I hope you will diligently cultivate to attain the state of no outflow (asrava-ksaya), and then I will come to welcome you.' It was still early, so he ordered the boy to see him out. After walking a few steps, he looked back and saw nothing but wilderness. One account says that the person who took care of the sick monk was actually National Teacher Wu Da (Enlightenment Reaching) Zhi Xuan. Another account says that National Teacher managed the Shou Zang Temple (Longevity Repository Temple), and Venerable Ke Si was well-versed in geography, choosing a burial site at the front peak of Jing Dan. That peak was connected and rose like battlements, and the middle was flat and open, which the elders all believed to be the ancient Cha Long Mountain. Moreover, the traces of the sacred temple were specially recorded by the National Teacher.
Tang Yi Shi (Righteous Teacher)
He was probably an unfathomable person. In the early Zhen Yuan period, he begged in the Wu region (Jiangsu). His appearance and speech seemed mad and confused, but he often foretold events. Knowledgeable people greatly admired him. One day, he entered the market with an axe and chopped off the eaves of the residents' houses. After chopping a few, someone bowed and thanked him, saying: 'This disciple has received your favor...'
此生活。愿勿壞也。則顧曰。汝靳惜之耶。投斧斤竟去。是夕市中火。惟截檐屋在。其餘皆燼。聞者益奇之。性好止廢寺。無冬夏。常聚木佛。積舊幡其上焚之。以代薪樵。時從漁者得鯉鯽。則擲烈焰中。視其跳躍灰塵坌暗。則撫掌大笑。以為樂。食不具匕箸。垢面未嘗颒。颒則天輒陰雨彌旬浹。占者每驗。將死。先飲灰潘。數十斛。乃坐稱佛號。士庶堵觀之。如是七日。氣始絕。方盛暑。支體舒舉。而顏色明潤。阇維獲舍利。以葬。
又京師永壽寺證智師。神異著見。晝則治田于張瀆蘭若。夜仍歸宿寺中。蓋蘭若。在漢陰之金州。距京師七百里 云又大和初。薦福寺有老僧。與相國韋公處厚游。當大拜。老僧進賀。忽曰大奇相公得如此好滅度。處眾皆詆其語非所出。開成中。處厚因奏對。偶疾作僵仆御前。上使貴珰扶出殿門而卒。此其類不盡錄。
唐些些師
本名清。其些者。蓋其常所自謂也。德宗時。見之渚宮。衣屨垢弊。狀癡憃。游市肆間。善歌河滿子。遇長筵廣席。為歌之。輒得飲啖。嘗有醉伍伯。于涂中辱之。抑令歌。些因以詞語。盡訐其平日陰私。人所未聞事。引聲宛轉。具見惡狀。行道聚聽如堵。伍伯慚懼。即拜跪悔過焉。貞元初。縱肆殊甚。群小嘩逐。庸妄資以笑樂。又一僧絕飲
【現代漢語翻譯】 現代漢語譯本： 這個人活著的時候，希望不要損壞他的身體。於是（有人）回頭說：『你吝惜他的身體嗎？』（他）就扔掉斧頭離開了。當天晚上，市場里發生了火災，只有砍掉屋檐的房屋得以儲存，其餘的都燒成了灰燼。聽到這件事的人更加覺得他神奇。他喜歡住在廢棄的寺廟裡，無論冬夏，經常收集木製的佛像，把舊的幡蓋堆在上面焚燒，用來代替柴火。有時從漁民那裡得到鯉魚鯽魚，就扔到猛烈的火焰中，看著它們在灰塵中跳躍掙扎，就拍手大笑，以此為樂。吃飯不用勺子筷子，滿臉污垢從來不洗。如果洗臉，那麼天就會陰雨連綿十幾天。占卜的人每次都應驗。將要去世的時候，先喝灰汁，喝了幾十斛。然後坐著唸誦佛號，士人和百姓都圍著觀看。這樣過了七天，氣息才斷絕。當時正值盛夏，肢體舒展，而臉色明亮潤澤。火化后得到了舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨結晶），就安葬了他。
另外，京城永壽寺的證智法師，他的神異事蹟非常顯著。白天在張瀆蘭若（Araṇya，意為寂靜處，通常指遠離人煙的修行場所）耕田，晚上仍然回到寺廟裡住宿。這個蘭若在漢陰的金州，距離京城七百里。 據說大和初年，薦福寺有個老和尚，與相國韋處厚交遊。韋處厚將要被授予高官時，老和尚前去祝賀，忽然說：『太奇怪了，相公竟然得到這麼好的滅度（Nirvana，佛教術語，指解脫生死輪迴的狀態）。』在場的人都批評他說話不合時宜。開成（唐文宗年號）年間，韋處厚因為在奏對時，突然發病僵倒在皇帝面前，皇帝讓宦官扶他出殿門就去世了。這類事情沒有全部記錄下來。
唐朝的些些師
本名叫清，『些』這個字，大概是他經常用來稱呼自己的。唐德宗（在位時期）時，（有人）在渚宮見到他，衣服鞋子都很臟很破舊，看起來像個傻子。他在市場里遊蕩，擅長唱《河滿子》這首歌。遇到盛大的宴席，就為他們唱歌，總是能得到酒飯。曾經有個喝醉了的伍伯（唐代軍職名稱），在路上侮辱他，強迫他唱歌。些些師就用歌詞，把伍伯平日裡做的那些陰暗的私事，全部揭露出來，都是人們沒有聽說過的事情。他拉長聲音婉轉地唱著，把伍伯的醜惡行徑全部展現出來。路人圍觀得像堵墻一樣。伍伯感到慚愧和害怕，立刻跪下來悔過。貞元（唐德宗年號）初年，他放縱自己更加厲害，一群小人喧譁追逐他，庸俗無知的人以此為笑樂。還有一個和尚戒酒。
【English Translation】 English version: While this person was alive, he wished that his body would not be damaged. Then (someone) turned around and said, 'Do you begrudge his body?' (He) then threw away the axe and left. That night, a fire broke out in the market, and only the houses with their eaves cut off were preserved, while the rest were burned to ashes. Those who heard about this were even more amazed by him. He liked to live in abandoned temples, and regardless of winter or summer, he often collected wooden Buddha statues and piled old banners on top of them to burn, using them as firewood. Sometimes, when he obtained carp and crucian carp from fishermen, he would throw them into the raging flames, and when he saw them jumping and struggling in the dust, he would clap his hands and laugh, taking it as pleasure. He did not use spoons or chopsticks when eating, and his face was always dirty and he never washed it. If he washed his face, then the sky would be overcast and rainy for more than ten days. Diviners always found it to be true. When he was about to die, he first drank ash water, drinking dozens of hu (斛, a unit of volume). Then he sat and chanted the Buddha's name, and scholars and commoners all gathered to watch. After seven days, his breath finally ceased. It was the height of summer, but his limbs were relaxed and his complexion was bright and radiant. After cremation, Śarīra (舍利, Buddhist relics, usually referring to the crystallized remains of eminent monks after cremation) were obtained, and he was buried.
In addition, the monk Zhengzhi of Yongshou Temple in the capital, his miraculous deeds were very prominent. During the day, he cultivated the fields at Zhangdu Araṇya (蘭若, meaning a quiet place, usually referring to a place of practice far from human habitation), and at night he still returned to the temple to stay. This Araṇya was in Jinzhou in Hanyin, seven hundred li (里, a unit of distance) away from the capital. It is said that in the early years of the Dahe (大和, reign era of Emperor Wenzong of Tang Dynasty), there was an old monk in Jianfu Temple who associated with the Chancellor Wei Chuhou. When Wei Chuhou was about to be granted a high official position, the old monk went to congratulate him, and suddenly said, 'How strange, the Chancellor has obtained such a good Nirvana (滅度, Buddhist term, referring to the state of liberation from the cycle of birth and death).' Those present criticized him for speaking inappropriately. During the Kaicheng (開成, reign era of Emperor Wenzong of Tang Dynasty) period, Wei Chuhou suddenly fell ill and collapsed in front of the emperor while making a memorial, and the emperor ordered the eunuchs to help him out of the palace gate, and he died. These kinds of things were not all recorded.
The Tang Dynasty's Xiexie (些些) Master
His original name was Qing, and the word 'Xie (些)' was probably what he often used to refer to himself. During the reign of Emperor Dezong of Tang Dynasty, (someone) saw him in Zhugong, his clothes and shoes were very dirty and tattered, and he looked like a fool. He wandered in the market, and was good at singing the song 'He Manzi'. When he encountered grand banquets, he would sing for them, and he would always get food and drink. Once, a drunken Wubo (伍伯, a military rank in the Tang Dynasty) insulted him on the road, forcing him to sing. Xiexie Master then used lyrics to expose all the dark and private things that Wubo had done on weekdays, all of which people had never heard of. He sang in a drawn-out and melodious voice, showing all of Wubo's ugly deeds. Passersby gathered like a wall to watch. Wubo felt ashamed and afraid, and immediately knelt down and repented. In the early years of the Zhenyuan (貞元, reign era of Emperor Dezong of Tang Dynasty), he indulged himself even more, and a group of petty people clamored and chased after him, and vulgar and ignorant people took this as amusement. There was also a monk who abstained from alcohol.
食。中則從檀家乞麻油。啜之而已。然亦無數量。見出以巨器則大喜。當其啜時。所在不一。謂能分身應供云。俗號食油師。
唐海云
始𢹂弟子守節。游五臺。歷攬聖蹟。遂于南臺之側。峰巒峭拔。林谷深僻之地。居焉。其刻厲清苦。人所不堪。而相從者。舍節之外。殆不可復得。節。高力士子。生長富貴中。而能如此。其操行何如哉。云嘗語節曰。吾聞上都有臥輪禪師者。雖云隱晦。而實闡揚曹溪六祖心印。汝往依之。毋自滯。久之輪告節曰。汝師入滅。當趣歸。後節遂踵云化風。
或曰。云蓋普賢化身。與文殊相賓主。而節亦未容以凡陋測也。
唐辛七師
陜人。其父守陜。有德于其民。遂家焉。七師童孺時。讀佛經。輒能識其語之華梵。凡義理皆不待解釋而喻。親喪毀瘠柴立。州故有瓦窯七所。相去稍遠。一日大慟。發狂竟遁去。家僮跡其後。見獨端坐窯中。身出金色光明。燦然不可正視。家僮驚就問。略無言。懼而徙。窺別窯。則見七師如前狀。於是遍窺七窯。皆無小異。未幾而傳其事者響應。陜人老幼敬之如神。晚剃落而姓名伯仲猶不易。故鄉里亦因以呼之。
唐和和
世莫知其氏族鄉里。常居京師之大安國寺。言禍福。輒奇中。諸公貴人。皆敬事之。時寺
【現代漢語翻譯】 現代漢語譯本 食油師：
他吃飯的時候，就向檀越（dānyuè，施主）乞討麻油，只是喝麻油而已，也沒有固定的量。看到用大容器盛麻油給他，就非常高興。當他喝麻油的時候，所在的地方不固定，人們說他能分身應供。世俗稱他為食油師。
唐海云禪師：
當初帶著弟子守節，遊歷五臺山，遍覽聖蹟。於是在南臺山的旁邊，峰巒陡峭，林谷幽深的地方居住。他刻苦清修，一般人難以忍受，而跟隨他的人，除了守節之外，幾乎找不到第二個。守節是高力士的兒子，生長在富貴之家，卻能做到這樣，他的操行是何等高尚啊。海云禪師曾經對守節說：『我聽說上都有臥輪禪師，雖然隱居不顯，但實際上闡揚曹溪六祖（Huineng，慧能）的心印。你前去依止他，不要自己滯留在這裡。』過了很久，臥輪禪師告訴守節說：『你師父入滅了，你應該回去。』後來守節也效仿海云禪師的教化風範。
有人說，海云禪師大概是普賢菩薩（Samantabhadra）的化身，與文殊菩薩（Manjusri）互為賓主，而守節的境界，也不可以用凡夫俗子的眼光來衡量。
唐辛七師：
是陜西人。他的父親擔任陜西的官員，對當地百姓有恩德，於是就安家在那裡。辛七師小時候，讀佛經，就能識別梵語和漢語，所有的義理都不需要解釋就能明白。父母去世后，他極度悲傷，身體消瘦得像柴一樣。州里原來有七個瓦窯，彼此相距稍遠。有一天，他大聲痛哭，發狂一樣地跑開了。家僮跟在他的後面，看見他獨自端坐在窯中，身上發出金色的光明，燦爛得讓人無法直視。家僮驚恐地走上前去詢問，他一句話也不說。家僮害怕地離開，偷偷地窺視別的窯，就看見辛七師像剛才一樣。於是家僮遍窺七個窯，都一樣。不久，他的事蹟就傳開了，陜西的老百姓像對待神一樣敬重他。晚年剃度出家，而姓名伯仲始終沒有改變，所以鄉里人仍然這樣稱呼他。
唐和和：
世人不知道他的氏族鄉里，他常住在京師的大安國寺。他說的災禍和幸福，常常非常靈驗。各位王公貴人，都恭敬地侍奉他。當時寺
【English Translation】 English version The Oil-Eating Master:
When he ate, he would beg for sesame oil from the danyue (檀越, patrons), only drinking the oil, and there was no fixed amount. He would be very happy to see the oil served in a large container. When he was drinking the oil, he was not fixed in one place; people said he could manifest in multiple places to receive offerings. The common people called him the Oil-Eating Master.
Tang Dynasty, Chan Master Haiyun:
Initially, he traveled to Mount Wutai with his disciple Shoujie (守節), visiting all the sacred sites. Then, he resided beside the South Terrace Peak, in a place with steep peaks and deep, secluded valleys. His ascetic practices were unbearable for most people, and besides Shoujie, it was almost impossible to find another who could endure it. Shoujie was the son of Gao Lishi (高力士), growing up in wealth and nobility, yet he was able to do this; how noble was his conduct! Chan Master Haiyun once said to Shoujie, 'I have heard that there is a Chan Master Wolun (臥輪) in the capital, who, although hidden, is actually expounding the mind-seal of the Sixth Patriarch Huineng (慧能) of Caoxi (曹溪). You should go and rely on him, do not linger here.' After a long time, Wolun told Shoujie, 'Your master has entered nirvana (入滅), you should return.' Later, Shoujie also followed Haiyun's example in transforming others through teaching.
Some say that Chan Master Haiyun was probably an incarnation of Samantabhadra (普賢菩薩), acting as host to Manjusri (文殊菩薩), and Shoujie's state should not be measured by the standards of ordinary people.
Tang Dynasty, Master Xin Qi:
He was from Shaanxi. His father was an official in Shaanxi and had virtue towards the people, so the family settled there. When Master Xin Qi was a child, he could recognize the Sanskrit and Chinese in Buddhist scriptures, and he understood all the meanings without needing explanation. After his parents died, he was extremely grieved, and his body became as thin as firewood. There were originally seven brick kilns in the prefecture, slightly far apart from each other. One day, he cried loudly and ran away as if mad. A family servant followed him and saw him sitting alone in a kiln, his body emitting golden light, so bright that it was impossible to look directly at him. The servant approached him in fear and asked him, but he said nothing. The servant left in fear and secretly peeked into another kiln, and saw Master Xin Qi in the same state as before. So the servant peeked into all seven kilns, and they were all the same. Soon, his deeds spread, and the old and young people of Shaanxi respected him like a god. He was ordained as a monk in his later years, but his name remained unchanged, so the villagers continued to call him that.
Tang Dynasty, Hehe:
No one knew his clan or hometown. He often lived in the Da'an National Temple in the capital. His predictions of misfortune and fortune were often remarkably accurate. All the dukes and nobles respected and served him. At that time, the temple
方營造殿閣。未完就。和冀得資費以助。榮陽鄭萬鈞尚越國公主。無子。夫歸迎和供養以請。和遽曰。此易耳。但能以帛三千疋。遺我者。當使公主生二男。萬鈞聞之。喜甚。即如數施之。殿閣以落成。主亦旋有娠。和謂萬鈞曰。主所娠天人也。然吾本欲使主率產。而主弱恐莫勝茲。姑先後之。必二年連產二子。於是潛耀晦明。皆主出卒為唐聞人。而和之造詣。又豈可量哉。
唐契此
未詳氏族。天覆初。見之明州奉化縣。蹙頞皤腹。形裁腲脮。語嘿出處。無常時。每荷一布袋。行市肆中。隨所遇。輒乞得醯醬𦵔炙諸可食物。必分少許入袋。余以投諸口。然過門則所貨倍售。故市肆之人。爭遮挽之。所至不能去。夜宿鶴林寺。晨起曳高齒木屐豎股。臥大橋上。則是日雖雨而晴。系草屨疾走。則是日雖晴而雨。或以此候察之。屢驗。一日獨立稠眾中。或問和尚在此作么。答曰。我待個人子。曰我聻。師探懷中出一橘。其僧擬接。師縮手曰。你不是者個人。或於市井中。成一廁。師立於其前。唱曰。募緣造到。諸人不得於此大小二事。
有僧徐行其前。師從后。撫其背。僧回首云。作什麼。師展手曰。乞我一文錢。僧曰。道得即與。師放下布袋叉手立。
白鹿和尚問。如何是布袋。師放下布袋。
【現代漢語翻譯】 現代漢語譯本 有人建造寺廟殿閣，尚未完工。正愁沒有資金幫助完成。榮陽（地名）的鄭萬鈞娶了越國公主，但沒有兒子。鄭萬鈞迎接和尚並供養他，請求他幫忙。和尚立刻說：『這很容易。只要你能給我三千匹絲綢，我就可以讓公主生兩個兒子。』鄭萬鈞聽了非常高興，立刻按數給了他。於是殿閣得以建成，公主也很快懷孕了。和尚對鄭萬鈞說：『公主懷的是天人。但我本來想讓公主生雙胞胎，但公主身體虛弱，恐怕承受不住。所以先一個后一個，必定在兩年內連續生兩個兒子。』於是和尚暗中施法，最終公主所生的兒子都成爲了唐朝的聞名人物。而和尚的造詣，又怎麼可以衡量呢？
唐朝的契此和尚（法號）。
不清楚他的氏族。天覆初年，在明州（地名）奉化縣（地名）見到他。他額頭皺紋深鎖，肚子很大，身材矮胖。說話、沉默、出現、隱退，都沒有固定的時間。經常扛著一個布袋，在市場里行走。隨便遇到什麼，就乞討得到醋、醬、醃菜、烤肉等可以吃的東西。一定分出少許放入布袋，剩下的就放入口中。然而，經過他的店舖，貨物就能賣出雙倍的價格。所以市場里的人，都爭著攔住他。他到哪裡都走不了。晚上住在鶴林寺（寺廟名）。早上起來，穿著高齒木屐，叉開腿，躺在大橋上，那麼這天即使下雨也會轉晴。繫上草鞋，快速奔跑，那麼這天即使晴朗也會下雨。有人用這個來觀察天氣，屢次應驗。有一天，他獨自站在人群中。有人問：『和尚你在這裡做什麼？』他回答說：『我等待一個人。』那人說：『我呢？』和尚從懷裡拿出一個橘子，那個僧人想要接。和尚縮回手說：『你不是那個人。』有時在市場里，形成一個廁所。和尚站在廁所前面，唱道：『募捐建造廁所，各位不得在這裡大小便。』
有個僧人慢慢地從他面前走過。和尚從後面拍他的背。僧人回頭說：『做什麼？』和尚伸出手說：『乞討一文錢。』僧人說：『說得出來就給你。』和尚放下布袋，叉手站立。
白鹿和尚問：『什麼是布袋？』和尚放下布袋。
【English Translation】 English version Someone was building a temple hall, but it was not yet completed. He was worried about not having the funds to help finish it. Zheng Wanjun of Rongyang (place name) married the Princess of Yue, but they had no children. Zheng Wanjun welcomed the monk and made offerings to him, asking for his help. The monk immediately said, 'This is easy. If you can give me three thousand bolts of silk, I can make the princess give birth to two sons.' Zheng Wanjun was very happy to hear this and immediately gave him the amount. So the hall was completed, and the princess soon became pregnant. The monk said to Zheng Wanjun, 'The princess is pregnant with a celestial being. But I originally wanted to make the princess give birth to twins, but the princess is weak and I am afraid she cannot bear it. So, one after the other, she will surely give birth to two sons in two consecutive years.' So the monk secretly performed magic, and eventually the sons born to the princess became famous figures of the Tang Dynasty. And how can the monk's attainments be measured?
The monk Qici (Dharma name) of the Tang Dynasty.
His clan is unknown. In the early years of Tianfu, he was seen in Fenghua County (place name), Mingzhou (place name). He had deep wrinkles on his forehead, a large belly, and a short, stout figure. His speech, silence, appearance, and retreat had no fixed time. He often carried a cloth bag and walked in the market. Whatever he encountered, he would beg for vinegar, soy sauce, pickles, grilled meat, and other edible things. He would always put a small amount into the bag, and the rest he would put into his mouth. However, the shops he passed would sell their goods for double the price. Therefore, the people in the market would compete to stop him. He could not go anywhere he went. He stayed overnight at Helin Temple (temple name). In the morning, he would get up, wear high-toothed wooden clogs, spread his legs, and lie on the big bridge, and then it would clear up even if it rained that day. If he tied on straw sandals and ran quickly, then it would rain even if it was sunny that day. Some people used this to observe the weather, and it was repeatedly verified. One day, he stood alone in a crowd. Someone asked, 'Monk, what are you doing here?' He replied, 'I am waiting for someone.' That person said, 'What about me?' The monk took out an orange from his pocket, and the monk wanted to take it. The monk retracted his hand and said, 'You are not that person.' Sometimes in the market, a toilet would form. The monk stood in front of the toilet and chanted, 'Fundraising to build a toilet, everyone must not urinate or defecate here.'
A monk slowly walked past him. The monk patted him on the back from behind. The monk turned around and said, 'What are you doing?' The monk stretched out his hand and said, 'Beg me for a penny.' The monk said, 'If you can say it, I will give it to you.' The monk put down his cloth bag and stood with his hands clasped.
Monk Bailu asked, 'What is the cloth bag?' The monk put down the cloth bag.
叉手立。問如何是布袋下事。師荷布袋便行。既滅。或遇於他州。因書偈托之以寄。其辭曰。彌勒真彌勒。化身千百億。時時示時人。時人都不識。由是知為慈氏降跡也。
唐金和尚
姓王氏。西河平遙人。童年依高巖山出家。軀幹偉碩。其長一丈。其大十圍。言語質野。無文采。而先知災福。如讖緯。迄終。而鄉里至今猶祭禮焉。
後唐道賢
始以持誦孔雀明王經獲徴驗。后每夢從佛行虛空中。俄頃數百萬里。佛輒指其下。以語賢曰。此南印度。此西印度。此摩竭陁國也。此占波國也。此迦濕彌羅等國也。且行且語。喜躍不自勝。及窹頓解五天梵音。悉曇章等。又默受瑜伽灌頂法。往往能斥諸胡之偽。為五天以紿中國者。於是隴坻間。皆稟承秘密。號阿阇梨。長興四年。上晏駕。少子魏王從厚立。時潞王從珂鎮鳳翔。至是徙鎮河東。王不奉詔。詔西京留守王思同討之。王嬰城固守。思同且克矣。王懼召賢問吉兇狀。賢曰。竇八郎知之。可召而問也。竇至。擐甲持戈作迎鬥勢。已而解甲投戈走。王方出。乘城撫眾。賢謂王曰。竇八郎所示。敵降之兆也。王無憂。未幾。思同果以士卒自潰亂而敗。王因與賢擁兵東入洛即帝位。改元清泰。賢嘆曰。國家終為石氏有乎。已兆見於年號。所謂水清石
【現代漢語翻譯】 現代漢語譯本 （布袋和尚）叉手而立，有人問什麼是布袋中的真諦。和尚便扛起布袋行走。圓寂后，有人在其他州遇到他，他寫了一首偈語託人寄回，偈語說：『彌勒真彌勒（Maitreya, 佛教未來佛），化身千百億，時時示時人，時人都不識。』因此人們知道他是慈氏菩薩（Maitreya）降世。
唐朝金和尚 姓王，是西河平遙人。童年時在高巖山出家。身材魁梧高大，身高一丈，腰圍十圍。言語樸實粗獷，沒有文采，但能預知災禍和福運，如同讖緯一般。直到去世，家鄉的人們至今還祭祀他。
後唐道賢 最初因為持誦孔雀明王經（Mahamayuri-vidyarajni-sutra）而得到靈驗。後來經常夢見跟隨佛在虛空中行走，一會兒就走了數百萬里。佛總是指著下面，告訴道賢說：『這是南印度（South India），這是西印度（West India），這是摩揭陀國（Magadha），這是占波國（Champa），這是迦濕彌羅（Kashmir）等國。』邊走邊說，喜悅得無法自持。醒來后，立刻理解了五天竺的梵語發音，以及悉曇章（Siddham）。又默默地接受了瑜伽灌頂法（Yoga Abhisheka）。常常能揭穿一些胡人（指來自西域的人）的虛假，他們用虛假的東西欺騙中原的人。於是隴坻一帶的人，都信奉秘密教法，稱他為阿阇梨（Acharya, 導師）。長興四年，皇上駕崩，小兒子魏王從厚即位。當時潞王從珂鎮守鳳翔，這時被調到河東鎮守。潞王不服從詔令，皇帝下詔西京留守王思同討伐他。潞王據城固守，王思同將要攻克了。潞王害怕，召出道賢問吉兇。道賢說：『竇八郎知道，可以召來問他。』竇八郎來到后，穿上鎧甲，拿著武器，做出迎戰的姿勢，然後又脫下鎧甲，扔掉武器跑了。潞王正要出去，登上城墻安撫眾人。道賢對潞王說：『竇八郎所顯示的，是敵人投降的徵兆啊。』潞王不用擔心。沒過多久，王思同果然因為士卒自相潰亂而失敗。潞王於是與道賢率兵東進入洛陽，即位當了皇帝，改年號為清泰。道賢嘆息說：『國家最終要歸石氏所有了嗎？』這預兆已經顯現在年號中了，所謂『水清石』。
【English Translation】 English version (The Budai Monk) stood with his hands clasped. Someone asked, 'What is the essence of what's in your cloth bag?' The monk shouldered his bag and walked away. After his death, someone encountered him in another province. He wrote a verse and entrusted it to someone to send back, which said: 'Maitreya is the true Maitreya (Buddhism's future Buddha), manifesting in hundreds of billions of forms. He constantly reveals himself to people, but people do not recognize him.' Therefore, people knew that he was an incarnation of the Bodhisattva Maitreya.
Tang Dynasty: Monk Jin His surname was Wang, and he was from Pingyao in Xihe. He became a monk at Mount Gaoyan in his childhood. He was tall and sturdy, measuring one zhang (approximately 10 feet) in height and ten wei (approximately 30 feet) in circumference. His speech was simple and unrefined, lacking literary flair, but he could foresee disasters and blessings, like prophecies. Until his death, the people of his hometown still offer sacrifices to him.
Later Tang Dynasty: Daoxian Initially, he gained miraculous results from reciting the Mahamayuri-vidyarajni-sutra (Peacock King Sutra). Later, he often dreamed of following the Buddha walking in the empty sky, traveling millions of miles in an instant. The Buddha would always point below and say to Daoxian, 'This is South India, this is West India, this is Magadha, this is Champa, this is Kashmir, and so on.' Walking and speaking, he was overjoyed and could not control himself. Upon waking, he immediately understood the Sanskrit pronunciation of the Five Indies, as well as the Siddham script. He also silently received the Yoga Abhisheka (Yoga Initiation). He was often able to expose the falsehoods of some Hu people (referring to people from the Western Regions), who deceived the people of the Central Plains with false things. Therefore, the people in the Longdi area all believed in the secret teachings, calling him Acharya (teacher). In the fourth year of Changxing, the emperor passed away, and his youngest son, Prince Wei, Conghou, ascended the throne. At that time, Prince Lu, Congke, was stationed in Fengxiang, and was then transferred to Hedong. Prince Lu disobeyed the imperial decree, and the emperor ordered Wang Sitong, the defender of the Western Capital, to attack him. Prince Lu defended the city firmly, and Wang Sitong was about to conquer it. Prince Lu was afraid and summoned Daoxian to ask about good and bad omens. Daoxian said, 'Dou Balang knows, you can summon him to ask.' Dou Balang came, put on armor, held weapons, and made a gesture of welcoming the battle, then took off his armor, threw away his weapons, and ran away. Prince Lu was about to go out and ascend the city wall to appease the crowd. Daoxian said to Prince Lu, 'What Dou Balang showed is a sign of the enemy's surrender.' Prince Lu need not worry. Before long, Wang Sitong was indeed defeated because his soldiers collapsed on their own. Prince Lu then led troops with Daoxian to enter Luoyang, ascended the throne as emperor, and changed the reign title to Qingtai. Daoxian sighed and said, 'Will the country ultimately belong to the Shi family?' This omen has already appeared in the reign title, the so-called 'clear water, stone...'
見也。二年詔徙并州帥石敬瑭。帥天平。敬瑭阻兵自固。潛結契丹。長驅入洛。清泰自焚死。石見之驗不誣矣。晉兵未入洛。賢卒。竇八郎者。岐之富人也。每荷器鬻水於市。或散發披衣狂走。遇牛驢車則撫掌大笑。言語不常。及死而焚之。則於火聚中。盡化為金色蛺蝶飛去。或攬撲而得之者。可供養以致靈異。
石晉懷浚
不知何許人。姿性若癡戇。善草書。所至揮染墻壁。乾寧中。見之巴東。言笑動止無常。然所指必神驗。故行旅寓公。皆從問吉兇。荊南大校周崇賓謁入。𤀹就書其刺曰。付皇都勘。方朝廷問罪荊南。而崇賓且入貢。遇其兵南府。遂先執之。戮以徇書。押牙孫道能刺曰。付竹林寺。后道能以是年死。而所葬之地。即古竹林寺基也。知州事皇甫鉉。則畫一荷校者。于女子旁。后鉉以娶部民女。焚錮終身。又波斯人穆昭嗣工方藥。童子時。偶侍其父詣浚。浚遽畫道士提匏壺乘雲狀。且署其下曰。指揮使高從誨牒衙推。后昭嗣果以醫術。有寵于南平王。使脫道士服。闢為其府衙推。久之乃上詩南平王有曰。馬頭漸入楊州路。親眷應須洗眼看。高氏卒款附。忽題其所居廷前芭蕉葉曰。今日還業債。州縣無更勘。往來見者。始不以介意。未幾而身首異處。刺史為軌跡之賊不得。由是知業債語有在
【現代漢語翻譯】 現代漢語譯本 （石敬瑭）的預見啊。二年，皇帝下詔將并州主帥石敬瑭調任天平軍主帥。石敬瑭擁兵自重，暗中勾結契丹，（契丹）長驅直入洛陽，清泰帝（李從珂）自焚而死。石敬瑭的預見應驗不虛啊。晉軍還沒進入洛陽，賢就去世了。竇八郎，是岐地的富人。經常挑著擔子在市場上賣水。有時披散著頭髮，穿著破爛的衣服，像瘋子一樣亂跑。遇到牛車驢車就拍手大笑，說話不正常。等到他死後火化，在火堆中，全都變成了金色的蝴蝶飛走了。有人用手抓住蝴蝶，供養起來，就能得到靈驗。
石晉時期的懷浚（人名）
不知道是哪裡人。天性好像癡呆愚笨，擅長草書。所到之處就在墻壁上塗抹。乾寧年間，有人在巴東見到他，他的言語舉止不正常，但是他所指的事情必定靈驗。所以來往的旅客和寄居的官員，都向他詢問吉兇。荊南節度使手下的大校周崇賓前去拜見，懷浚就在他的名帖上寫道：『交給皇都勘驗』。當時朝廷正要問罪荊南，而周崇賓將要入朝進貢，在南府遇到朝廷的軍隊，於是先抓捕了他，殺掉后把他的首級示眾，以此應驗了名帖上的話。押牙孫道能的名帖上寫道：『交給竹林寺』。後來孫道能在這一年去世，而他埋葬的地方，就是古竹林寺的舊址。知州事皇甫鉉，（懷浚）畫了一個戴著枷鎖的人，在女子旁邊。後來皇甫鉉因為娶了當地百姓的女子，被囚禁至死。還有一個波斯人穆昭嗣擅長醫藥，小時候，偶爾跟隨他的父親拜訪懷浚，懷浚立刻畫了一個道士提著葫蘆乘雲的圖畫，並且在下面寫道：『指揮使高從誨（人名）牒衙推』。後來穆昭嗣果然因為醫術，受到南平王（高從誨）的寵信，讓他脫下道士的衣服，任命為府衙推。很久之後，他上詩給南平王，有詩句說：『馬頭漸入楊州路，親眷應須洗眼看』。高氏最終歸順朝廷。懷浚忽然在他居住的庭院前的芭蕉葉上題寫道：『今日還業債，州縣無更勘』。來往看見的人，開始都不在意。沒過多久他就身首異處。刺史追查兇手卻找不到。由此知道『還業債』的話是有原因的。
【English Translation】 English version It was a foresight (of Shi Jingtang). In the second year, the emperor issued an edict to transfer Shi Jingtang, the commander of Bingzhou, to be the commander of Tianping Army. Shi Jingtang relied on his troops to secure himself and secretly colluded with the Khitans. The Khitans drove straight into Luoyang, and Emperor Qingtai (Li Congke) immolated himself. Shi Jingtang's foresight was indeed accurate. Before the Jin army entered Luoyang, Xian passed away. Dou Balang was a wealthy man from Qi. He often carried a load to sell water in the market. Sometimes he let his hair down, wore tattered clothes, and ran around like a madman. When he encountered ox carts or donkey carts, he would clap his hands and laugh loudly, speaking incoherently. When he died and was cremated, in the fire, they all turned into golden butterflies and flew away. Some people who caught the butterflies and made offerings to them could receive miraculous responses.
Huai Jun (person's name) during the Shi Jin period
It is not known where he was from. His nature seemed foolish and dull, but he was skilled in cursive script. Wherever he went, he would scribble on the walls. During the Qianning era, someone saw him in Badong. His words and actions were erratic, but what he pointed to would surely come true. Therefore, travelers and resident officials all asked him about good and bad fortune. Zhou Chongbin, a major under the Jiedushi of Jingnan, went to pay a visit. Huai Jun wrote on his visiting card: 'Submit to the imperial capital for verification.' At that time, the court was about to punish Jingnan, and Zhou Chongbin was about to enter the court to pay tribute. He encountered the court's army in Nanfu, so they arrested him first, killed him, and displayed his head to the public, thus fulfilling the words on the visiting card. On the visiting card of Yaya Sun Daoneng, it was written: 'Submit to Zhulin Temple.' Later, Sun Daoneng died in that year, and the place where he was buried was the old site of the ancient Zhulin Temple. Huangfu Xuan, the prefect of the state, (Huai Jun) drew a person wearing a cangue next to a woman. Later, Huangfu Xuan was imprisoned until his death because he married a local woman. There was also a Persian named Mu Zhaosi who was skilled in medicine. When he was a child, he occasionally followed his father to visit Huai Jun. Huai Jun immediately drew a picture of a Taoist priest carrying a gourd and riding on clouds, and wrote below it: 'Commander Gao Conghui (person's name) orders the Yamen clerk.' Later, Mu Zhaosi indeed gained the favor of the King of Nanping (Gao Conghui) because of his medical skills, and he was allowed to take off his Taoist robes and appointed as a Yamen clerk in the King's court. After a long time, he presented a poem to the King of Nanping, which contained the lines: 'The horse's head gradually enters the road to Yangzhou, relatives should wash their eyes and watch.' The Gao family eventually submitted to the court. Huai Jun suddenly wrote on the banana leaves in front of his residence: 'Today I repay my karmic debt, the state and county have no further investigation.' Those who saw it coming and going did not pay attention at first. Not long after, his head was separated from his body. The prefect investigated the murderer but could not find him. From this, it is known that the words 'repay karmic debt' had a reason.
也。眾共茶毗焉。
石晉行遵
姓王氏。閩王審知仲子也。後唐莊宗朝。以貢方物。留京師。同光之季。明宗以兵入即位。饑亂仍歲。遵由是剪䰂變服。遁游巴蜀。開運中。寓閬之光國禪院。狀貌若七十餘。然力殊壯不衰。且能預言災福。類風角鳥占者。一日偕寺眾赴齋李氏。方操匕箸。忽起大呼門外。因謂李氏今夜火。自東南至西北。皆煨燼。宜謹備之。既而果然。他日或問其大呼之故。乃曰適見一茜衣婦人。持炬歷火所至地。吾大呼欲以止之耳。
嘗游趙法曹家園中。指桃樹下曰。有如許錢。趙即命掘之。方施畚鍤。會重客至。趙遽出迎不暇顧。仆𨽻爭取喧鬨不能已。所見悉復化為青泥。后終於晉安玉山。
晉曹和尚
恒陽人也。后忽見於鎮州。襦穿屨弊。垢面膩膚。察其語言。后皆驗。齊趙之人率敬奉之。安重榮既帥郡。諷吏民上章朝廷。乞為己立碑頌功德。碑且立。曹獨指之大笑曰。立不得。立不得。時眾相顧失色。或驅使他往。猶走且罵不絕聲。後重榮卒以謀逆誅。碑亦尋毀。
周僧緘
姓王氏。京兆人。少習儒。聦慧有材識。辭章絕群。大中十一年。杜審權下對策及第。乾符中。避巢寇游渚宮。主中令成汭。屬汭敗。遂剃落。轉徙夔峽間。後唐同光三年。居
【現代漢語翻譯】 現代漢語譯本 也。眾人一起火化了他。
石晉行遵（Shi Jin Xingzun，人名）
姓王，是閩王審知（Min Wang Shenzhi，人名）的第二個兒子。後唐莊宗（Hou Tang Zhuangzong，人名）時期，他進貢方物，留在京師。同光年間，明宗（Mingzong，人名）用兵奪位。連年饑荒戰亂，行遵因此削髮更衣，遁游巴蜀。開運年間，他住在閬州的光國禪院（Guangguo Chan Monastery）。外貌像七十多歲，但力氣很大，不衰老，而且能預言災禍，類似用風角鳥占卜的人。一天，他與寺廟眾人去李家赴齋。正要拿筷子時，忽然起身大喊門外。於是對李家說，今晚有火災，從東南到西北，都會燒成灰燼，應該謹慎防備。之後果然應驗。他日有人問他大喊的原因，他說：『我剛才看見一個穿茜紅色衣服的婦人，拿著火炬走遍火災將要發生的地方，我大喊是想阻止她。』
曾經遊覽趙法曹（Zhao Facao，人名）家的園子，指著桃樹下說：『這裡有這麼多錢。』趙法曹就命人挖掘。剛開始用畚箕和鏟子，恰逢重要的客人來到，趙法曹趕緊出去迎接，顧不上這件事。僕人們爭搶喧鬧，不能停止。所見到的錢全都變成青泥。後來行遵在晉安玉山（Jin'an Yushan，地名）去世。
晉曹和尚（Jin Cao Heshang，人名）
是恒陽人。後來忽然出現在鎮州。穿著破爛的短襖，穿著破舊的鞋子，滿臉污垢。觀察他的語言，之後都應驗了。齊趙一帶的人都敬重他。安重榮（An Chongrong，人名）擔任郡的統帥后，指使官吏百姓上書朝廷，請求為自己立碑頌揚功德。石碑將要立起來時，曹和尚獨自指著石碑大笑道：『立不得，立不得。』當時眾人面面相覷，失了顏色。有人驅趕他到別處去，他還是邊走邊罵，聲音不停。後來安重榮最終因謀反而被誅殺，石碑也很快被毀。
周僧緘（Zhou Sengjian，人名）
姓王，是京兆人。年少時學習儒學，聰明有才識，文章出衆。大中十一年，杜審權（Du Shenquan，人名）主持科舉考試，他通過對策及第。乾符年間，爲了躲避黃巢（Huang Chao，人名）的寇亂，遊歷渚宮，依附於中令成汭（Cheng Rui，人名）。後來成汭失敗，於是剃度出家。輾轉于夔峽一帶。後唐同光三年，居住在...
【English Translation】 English version Also. The crowd cremated him together.
Shi Jin Xingzun (石晉行遵, personal name)
His surname was Wang, and he was the second son of Min Wang Shenzhi (閩王審知, personal name). During the reign of Emperor Zhuangzong of the Later Tang Dynasty (後唐莊宗, personal name), he presented local products as tribute and stayed in the capital. During the Tongguang era, Emperor Mingzong (明宗, personal name) seized the throne by force. Years of famine and war ensued, so Xingzun shaved his head, changed his clothes, and fled to Sichuan and Shu. During the Kaiyun era, he resided in Guangguo Chan Monastery (光國禪院) in Langzhou. He looked like he was over seventy years old, but he was very strong and not declining. Moreover, he could predict disasters and blessings, like those who used wind direction and bird omens. One day, he went to the Li family for a vegetarian feast with the monks of the monastery. Just as he was about to pick up his chopsticks, he suddenly stood up and shouted outside the door. Then he said to the Li family, 'Tonight there will be a fire, from southeast to northwest, everything will be burned to ashes, you should be careful to prepare for it.' Later, it turned out to be true. Another day, someone asked him the reason for shouting, and he said, 'I just saw a woman in madder-red clothes, holding a torch and walking through the places where the fire would occur, I shouted to stop her.'
He once visited Zhao Facao's (趙法曹, personal name) garden and pointed under a peach tree, saying, 'There is so much money here.' Zhao Facao ordered people to dig it up. Just as they started using baskets and shovels, an important guest arrived, and Zhao Facao hurried out to greet him, unable to attend to this matter. The servants scrambled and made a lot of noise, unable to stop. All the money they saw turned into blue mud. Later, Xingzun died in Yu Mountain (玉山) in Jin'an.
Jin Cao Heshang (晉曹和尚, personal name)
He was from Hengyang. Later, he suddenly appeared in Zhenzhou. He wore a tattered short jacket, worn-out shoes, and his face was covered in dirt. Observing his words, they all came true later. The people of Qi and Zhao respected and revered him. After An Chongrong (安重榮, personal name) became the commander of the prefecture, he instructed officials and people to submit a memorial to the court, requesting to erect a stele to praise his merits and virtues. When the stele was about to be erected, Cao Heshang pointed at the stele alone and laughed loudly, saying, 'It cannot be erected, it cannot be erected.' At that time, everyone looked at each other, losing color. Someone drove him away, but he still walked and cursed, his voice incessant. Later, An Chongrong was eventually executed for treason, and the stele was soon destroyed.
Zhou Sengjian (周僧緘, personal name)
His surname was Wang, and he was from Jingzhao. He studied Confucianism in his youth, was intelligent and talented, and his writing was outstanding. In the eleventh year of Dazhong, Du Shenquan (杜審權, personal name) presided over the imperial examination, and he passed the examination through policy questions. During the Qianfu era, to avoid the rebellion of Huang Chao (黃巢, personal name), he traveled to Zhugong and attached himself to Cheng Rui (成汭, personal name), the Zhongling. Later, Cheng Rui failed, so he became a monk. He moved between Kui and Xia. In the third year of Tongguang of the Later Tang Dynasty, he lived in...
凈眾寺。與偽蜀進士王處厚會。因自言。生於文宗之太和初。逮今且一百三十餘載矣。復謂處厚子名成。身退皆俟。明年忽別去。已而扣關訪處厚偕游。故太尉幽公杜琮祠。方坐西廡下。有數人吏服綴行。進拜處厚前。緘曰。就參新官。處厚惶懅不知所為。緘曰。公知泰山舉公為司命否。此輩他日公所驅䇿者。又何懼。且府君念公壯志未酬。議必登第。后施行。明年春榜人數已定。既可為公賀。亦可為公吊也。處厚問明年春榜諸人姓名。緘遺之短書曰。必試罷而後坼。及試罷坼。而視其書。僅四句。曰周成同成。二王殊名。王居一焉。百日為程。二王則處厚慎言也。俄而處厚暴卒。計之僅百餘日。若是則緘之神明。將盤礴天地而參贊造化。非可以求之世間者也。
宋點點師者
孟氏。廣政中。居功南大邑之靈鷲寺。雖事剃染。然迭宕不羈。與人接有所論議。必再三指點。以覈實其事。故俗以名焉。或邀齋酒肉無所問。鄉閭亦習以為常。而不加非笑。每日暮自外歸。則剩買黃白紙筆墨。置懷袖造。所居闔戶寂然。其鄰近略未嘗聞謦欬聲。屋室無四壁。欲詣之者。輒迷失所在。一沙彌嘗躡足匿隱處。觀其所為。見秉燭箕踞。陳紙筆墨於前。詆訶良久。既而疾書。大署如斷決處置狀。稍覺有曹吏獄卒。森列其旁
【現代漢語翻譯】 現代漢語譯本：凈眾寺，（我）與偽蜀的進士王處厚相會。我於是自己說，生於文宗（唐文宗）的太和初年，到現在將近一百三十多年了。又對處厚的兒子名叫成的人說，（你的）身進身退都等待著（時機）。明年忽然告別離去。不久后（我又）敲門拜訪處厚，（與他）一同遊覽故太尉幽公杜琮的祠堂。正坐在西邊的廂房下，有幾個人穿著官吏的服裝，排成一列走來，走到處厚面前拜見，（其中一人）遞上一個封好的信件說，『（我們）奉命來拜見新官。』處厚惶恐不安，不知道該怎麼辦。送信的人說，『您知道泰山已經推舉您擔任司命了嗎？這些人將來都是您所驅使的人，又有什麼好害怕的？而且府君（閻王）考慮到您壯志未酬，商議必定讓您考中進士。之後就會施行。』（又說）『明年春榜（放榜）的人數已經確定，既可以為您祝賀，也可以為您哀悼了。』處厚問明年春榜諸人的姓名。送信的人留給他一封簡訊說，『必須等到考試完畢后才能拆開。』等到考試完畢后拆開，看到信上的內容，只有四句話，說：『周成同成，二王名字不同。王處厚居於其中之一，一百天為期限。』（信中的）二王指的是處厚要謹慎言行啊。不久后處厚突然去世，計算下來僅僅一百多天。像這樣看來，送信人的神明，將遍佈天地之間，參與贊助造化，不是可以在世間尋求得到的。宋朝的點點師，姓孟，廣政年間，居住在功南大邑的靈鷲寺。雖然已經剃度出家，但是放蕩不羈。與人交往有所議論，必定再三指點，來覈實事情的真偽，所以世俗用這個來稱呼他。有人邀請他吃齋喝酒吃肉，他都不拒絕。鄉里人也習以為常，不加以非議嘲笑。每天傍晚從外面回來，就另外購買黃白紙筆墨，放在懷裡袖子里製造（東西）。所居住的房間關著門，非常寂靜，他的鄰居幾乎沒有聽到過咳嗽的聲音。屋室沒有四面墻壁，想要去拜訪他的人，常常迷失找不到地方。有一個沙彌曾經躡手躡腳地躲藏在隱蔽的地方，觀察他所做的事情，看見他拿著蠟燭，張開兩腿坐在地上，把紙筆墨陳列在前面，大聲斥責很久，然後快速書寫，像決斷處置事情的樣子。隱約感覺到有曹吏獄卒，整齊地排列在他的旁邊。 現代漢語譯本：宋朝有個叫點點師的僧人，姓孟，在廣政年間住在功南大邑的靈鷲寺。雖然已經剃度出家，但行為放蕩不羈。與人交往時，如果討論事情，他一定會再三指點，以覈實事情的真實性，所以人們就用這個特點來稱呼他。有人邀請他吃齋、喝酒、吃肉，他都不拒絕。鄉里人也習以為常，並不因此而嘲笑他。每天傍晚從外面回來，他都會額外購買黃白紙、筆、墨，放在懷裡袖子里，然後回到自己居住的房間。他總是關著門，非常安靜，鄰居們幾乎聽不到他咳嗽的聲音。他的屋子沒有四面墻壁，想去拜訪他的人常常迷路找不到地方。有個小沙彌曾經偷偷地躲藏起來，觀察他所做的事情，看到他拿著蠟燭，叉開腿坐在地上，把紙、筆、墨擺在面前，大聲斥責了很久，然後快速地書寫，就像在決斷處理事情一樣。隱約能感覺到有曹吏和獄卒，整齊地排列在他的旁邊。
【English Translation】 English version: At Jingzhong Temple, I met Wang Chuhou, a Jinshi (a successful candidate in the highest imperial examinations) from the pseudo-Shu (Former Shu dynasty). I then said of myself that I was born in the early Taihe period of Emperor Wenzong (Emperor Wenzong of Tang Dynasty), and it has been more than 130 years now. I also said to Chuhou's son, named Cheng, that your advancement and retreat all depend on (the timing). Next year, I suddenly bid farewell and left. Soon after, I knocked on the door to visit Chuhou, and (together we) visited the ancestral hall of the late Grand Commandant Duke You, Du Cong. While sitting under the west wing, several people in official attire lined up and came forward to pay respects to Chuhou, (one of them) presented a sealed letter, saying, 'We are ordered to pay respects to the new official.' Chuhou was frightened and did not know what to do. The messenger said, 'Do you know that Mount Tai has recommended you to be the Siming (God of Destiny)? These people will be the ones you command in the future, so what is there to fear? Moreover, the Lord (King Yama) considers that your ambition has not been fulfilled, and has decided that you will definitely pass the imperial examination. This will be implemented later.' (He also said) 'The number of people on the spring list (of successful candidates) for next year has already been determined, so we can both congratulate you and mourn for you.' Chuhou asked for the names of the people on the spring list for next year. The messenger left him a short letter, saying, 'It must be opened after the examination is over.' After the examination was over, he opened it and saw that the letter contained only four lines, saying: 'Zhou Cheng and Tong Cheng, two Wangs have different names. Wang Chuhou is one of them, with a hundred days as the limit.' (The 'two Wangs' in the letter) refer to Chuhou needing to be cautious in his words and actions. Soon after, Chuhou suddenly died, and it was only a little over a hundred days. In this case, the messenger's divine power will spread throughout the heavens and earth, participating in and assisting in creation, and cannot be sought in the world. English version: Song Dynasty had a monk called Diandianshi, whose surname was Meng. During the Guangzheng period, he lived in Lingjiu Temple in Gongnan Dayi. Although he had already shaved his head and become a monk, he was unrestrained and unconventional. When interacting with people and discussing matters, he would always point out things repeatedly to verify the truth, so people used this characteristic to call him that. If someone invited him to a vegetarian meal, to drink alcohol, or to eat meat, he would not refuse. The villagers were also used to it and did not laugh at him for it. Every evening when he returned from outside, he would buy extra yellow and white paper, pens, and ink, put them in his sleeves, and then return to his residence. He always kept the door closed, and it was very quiet. His neighbors hardly ever heard him cough. His house did not have four walls, and people who wanted to visit him often got lost and could not find the place. A young novice monk once secretly hid and observed what he was doing. He saw him holding a candle, sitting with his legs spread apart, placing paper, pens, and ink in front of him, scolding loudly for a long time, and then writing quickly, as if he were making a judgment on a case. He could vaguely sense that there were clerks and jailers standing neatly beside him.
皆詭。形殊服。莫可識。沙彌竦懼而退。且質之弗答。后不知所終。
贊曰。
菩薩化身 遍恒沙國 相好光明 本來具足 而獨斂藏 示同凡俗 隨類現形 與為眷屬 意所生處 靡有邇遐 山川墻壁 亦莫間遮 如春行地 色聚群葩 如月臨水 影散眾波 不思議力 排難殄魔 此誠般若 波羅蜜多
新修科分六學僧傳卷第三十(四明胡公舉刊)
護境寺先住持觀海樂助工食功德專冀冤親共報恩有齊資普與含靈同超凈域者。
【現代漢語翻譯】 現代漢語譯本： 都顯得詭異。他們的形貌和服飾各不相同，難以辨認。沙彌驚恐地退了下去，向他們詢問也不回答，之後就不知道他們的去向了。
讚頌說： 菩薩的化身，遍佈像恒河沙一樣多的國土。莊嚴的相貌和光明，本來就具足。卻獨自收斂起來，示現得和凡夫俗子一樣。隨著不同的種類顯現不同的形貌，與他們成為眷屬。意念所生之處，沒有遠近的分別。山川墻壁，也不能阻擋遮蔽。就像春天行走在大地上，各種顏色的花朵聚集在一起。就像月亮照臨水面，影子散佈在眾多的波浪中。不可思議的力量，排除困難，消滅邪魔。這確實是般若（智慧），波羅蜜多（到達彼岸）。
新修科分六學僧傳卷第三十（四明胡公舉刊）
護境寺先前的住持觀海，樂於幫助提供工程伙食，功德專門希望冤親債主共同報恩，有同樣的資財普遍給予所有有情眾生，一同超越到清凈的佛國。
【English Translation】 English version: All appeared strange and bizarre. Their forms and clothing were different, making them unrecognizable. The Shami (novice monk) retreated in fear, and they did not answer his questions. Afterwards, their whereabouts were unknown.
A Gatha (verse of praise): The Bodhisattva's (enlightened being) incarnations pervade as many lands as the sands of the Ganges. Their majestic appearances and light are inherently complete. Yet, they uniquely conceal them, appearing like ordinary mortals. Manifesting forms according to different categories, becoming kindred with them. Wherever the mind arises, there is no distinction of near or far. Mountains, rivers, walls, cannot obstruct or conceal them. Like spring walking on the earth, colors gather in a multitude of flowers. Like the moon reflecting on water, its image scatters across numerous waves. Inconceivable power, eliminating difficulties and vanquishing demons. This is truly Prajna (wisdom), Paramita (perfection).
Newly Revised Classified Biographies of Six Monastic Scholars, Volume 30 (Published by Hu Gongju of Siming)
The former abbot Guanhai of Hujing Temple, joyfully helped provide food for the construction project, dedicating the merit specifically to enemies and loved ones alike, hoping they would repay kindness together. May those with similar resources universally give to all sentient beings, together transcending to the pure Buddha-land.