X77n1535_智者大師別傳注

卍新續藏第 77 冊 No. 1535 智者大師別傳注

No. 1535

智者大師別傳注　天臺智者大師別傳捲上

四明沙門　曇照　注

天臺智者大師別傳

天臺。山名也。祖師徽號。下文委解。所言別者。對總得名。總則南山續傳三十卷列成十科。今于總出別。四本不同。一章安所記。二玉泉法論所記。三會稽智果所記。四終南山龍田寺法琳所記。此四人皆大師弟子。唯章安所述流行於世。餘三絕聞。惜哉亡矣。所言傳(去聲)者。傳(平聲)於行業萬世不沒。崔豹古今注。程價問曰。凡傳者何。答曰。凡傳皆以木為之。長一尺五寸。書符信于上。又以一板封之。皆御傳信也。今儒釋二教筆編記善惡。永為龜鑑。不用板木。亦是傳通義也。問。大師出於陳隋。南山生於唐代。何故得云從總出別。答。南山續傳雖出於后。乃搜索高流共為一部。大師行業亦在其中。故得成總。此本近有吳興合溪廣福寺智諶法師箋註。是則存之。非則去之。今用南山總傳。天臺百錄。陳氏南史。玉泉行狀碑(並)皇朝張相公關王祠記。隋書帝紀列傳(並)詢雲水同人居玉泉曾讀殿壁紀錄。別傳有所不載者悉皆引而注之。俾祖師行業光昭于萬世。亡窮之傳也。

門人　灌頂　撰

【現代漢語翻譯】 現代漢語譯本 卍新續藏第 77 冊 No. 1535 智者大師別傳注

No. 1535

智者大師別傳注 天臺智者大師別傳捲上

四明沙門 曇照 注

天臺智者大師別傳

天臺（Tiantai）：山名。祖師徽號：指智者大師的名號，下文詳細解釋。所說的『別』，是相對於『總』而言。『總』是指南山律師所著的《續高僧傳》三十卷，列成十科。現在是從『總』中分出『別』。有四種不同的版本：一是章安（Zhang'an）所記錄的，二是玉泉寺（Yuquan Temple）的《法論》所記錄的，三是會稽智果（Kuaiji Zhiguo）所記錄的，四是終南山龍田寺（Zhongnan Mountain Longtian Temple）的法琳（Falin）所記錄的。這四人都是智者大師的弟子，只有章安所記錄的流傳於世，其餘三種都已失傳，實在可惜。所說的『傳』（zhuàn，去聲），是指行業流傳於世，萬世不沒。崔豹（Cui Bao）的《古今注》中，程價（Cheng Jia）問道：『凡是傳，是什麼？』回答說：『凡是傳，都是用木頭做的，長一尺五寸，在上面書寫符信，再用一塊板封起來，都是用來傳遞資訊的。』現在儒釋二教用筆來編寫記錄善惡，永遠作為借鑑，不用板木，也是傳通的意義。』問：大師生於陳隋時代，南山律師生於唐代，為什麼能說是從『總』中分出『別』？答：南山律師的《續高僧傳》雖然出於後世，卻是搜索高僧的事蹟共同編成一部，大師的行業也在其中，所以能成為『總』。這個版本最近有吳興合溪廣福寺（Wuxing Hexi Guangfu Temple）的智諶法師（Zhichen）箋註。如果是正確的就保留，如果不是就刪除。現在採用南山律師的《總傳》，天臺山的《百錄》，陳氏的《南史》，玉泉寺的《行狀碑》，皇朝張相公的《關王祠記》，《隋書》的《帝紀列傳》，以及詢云（Xun Yun）和雲水同人居住在玉泉寺時曾讀過的殿壁紀錄。別傳中沒有記載的，都引用並加以註釋，使祖師的行業光昭于萬世，成為不朽的傳記。

門人 灌頂（Guanding） 撰

【English Translation】 English version 卍 New Continued Tripitaka, Volume 77, No. 1535, Annotations on the Biography of Great Master Zhi Zhe

No. 1535

Annotations on the Biography of Great Master Zhi Zhe, Volume 1 of the Separate Biography of Great Master Zhi Zhe of Tiantai

Shramana Tan Zhao of Siming, Annotator

Separate Biography of Great Master Zhi Zhe of Tiantai

Tiantai (Tiantai): Name of a mountain. Ancestral Master's epithet: Refers to the title of Great Master Zhi Zhe, explained in detail below. The term 'separate' is named in contrast to 'general'. 'General' refers to the thirty volumes of the 'Continued Biographies of Eminent Monks' by Vinaya Master Nanshan, arranged into ten categories. Now, 'separate' is derived from 'general'. There are four different versions: one recorded by Zhang'an (Zhang'an), the second recorded in the 'Dharma Discourses' of Yuquan Temple (Yuquan Temple), the third recorded by Zhiguo of Kuaiji (Kuaiji Zhiguo), and the fourth recorded by Falin of Longtian Temple on Zhongnan Mountain (Zhongnan Mountain Longtian Temple). These four were all disciples of Great Master Zhi Zhe, but only the one recorded by Zhang'an has been passed down to the world; the other three have been lost, which is a pity. The term 'biography' (zhuàn, falling tone) refers to deeds that are passed down through the ages and never disappear. In Cui Bao's 'Notes on Ancient and Modern Times', Cheng Jia asked: 'What are all biographies?' The answer was: 'All biographies are made of wood, one foot and five inches long, with talismans and messages written on them, and then sealed with a board. They are all used to transmit information.' Now, both Confucianism and Buddhism use pens to compile records of good and evil, which serve as a permanent reference, without using wooden boards. This is also the meaning of transmission.' Question: The Great Master lived during the Chen and Sui dynasties, while Vinaya Master Nanshan lived during the Tang dynasty. Why can it be said that 'separate' is derived from 'general'? Answer: Although Vinaya Master Nanshan's 'Continued Biographies of Eminent Monks' came later, it was compiled by searching for the deeds of eminent monks together, and the Great Master's deeds are also included in it, so it can be considered 'general'. This version has recently been annotated by Dharma Master Zhichen (Zhichen) of Guangfu Temple in Hexi, Wuxing (Wuxing Hexi Guangfu Temple). If it is correct, it will be retained; if not, it will be removed. Now, the 'General Biography' of Vinaya Master Nanshan, the 'Hundred Records' of Tiantai Mountain, the 'Southern History' of the Chen Dynasty, the 'Biographical Stele' of Yuquan Temple, the 'Records of the Guan Wang Shrine' by Zhang Xiang Gong of the Imperial Dynasty, the 'Imperial Records and Biographies' of the 'Sui Shu', and the records on the walls of the hall that Xun Yun (Xun Yun) and his fellow practitioners of Yunshui read while living in Yuquan Temple are all cited and annotated to illuminate the Great Master's deeds for all ages and make them an imperishable biography.

Compiled by his disciple, Guanding (Guanding)

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謂登門入室習學之士也。僧傳云。名灌頂。字法雲。俗姓吳氏。常州吳興人也。其祖避地東甌。因而不返。乃為臨海章安人也。生方三月。母欲名之。夜稱三寶。頂乃口效。音句清辯。時攝靜寺慧拯法師聞而嘆曰。此子非凡。即以非凡字之。七歲出家為拯公弟子。遂求道天臺。承習定慧。春秋七十有二。貞觀六年八月七日終於國清寺。至今寺前大街南出東畔有塔見存。後漢書注云。章安縣名。本號日浦。光武改為章安。故城基址在縣東南。世云十住極為灌頂。十地極為法雲。受度師知其大器。必是地住之人。故以此而立名立字也。

大師諱智顗。字德安。

祖師之諱即湘州果愿寺法緒所立。顗即靜也。其師乃從德立也。

姓陳氏。

姓者所以系統百世使不別也。氏者所以別子孫之所出。陳氏者。姓譜云。許州穎川姓。陳氏標首。今據史記陳𣏌世家云。周武王伐紂。乃復求舜后。得媯滿。封之於陳。以奉舜祀。是為陳胡公。歷代而下二十五君有國。至陳湣公。當週敬王四十一年歲在壬戌。為楚惠王滅之。總計五百三十八年。俱姓陳氏。今天下姓陳者應是武王封媯(音輝)滿而受姓。疑地名也。諸書不記。諶公謂後漢陳實之後。此亦無據也。

穎川人也。

穎川郡。秦置。因水

【現代漢語翻譯】 現代漢語譯本 這是指那些登門拜訪、深入學習的人。根據《僧傳》記載，他的法名是灌頂（Guanding，意為以智慧灌注頭頂），字法雲（Fayun，意為佛法如雲般廣佈），俗姓吳，是常州吳興人。他的祖先爲了躲避戰亂遷徙到東甌，之後便沒有返回，因此成爲了臨海章安人。在他出生三個月時，他的母親想要為他取名，夜晚唸誦三寶（Sanbao，指佛、法、僧），他竟然能口中模仿，發音清晰明瞭。當時攝靜寺的慧拯法師聽到後感嘆道：『這個孩子絕非凡人。』於是就用『非凡』作為他的字。七歲時出家，成為慧拯法師的弟子，之後前往天臺山求道，學習禪定和智慧。享年七十二歲，在貞觀六年八月七日於國清寺圓寂。至今，寺前大街南側東邊的塔依然存在。根據《後漢書注》記載，章安是縣名，最初叫做日浦，光武帝將其改為章安，舊城遺址在縣城東南。世人說，達到十住位的菩薩堪比灌頂，達到十地位的菩薩堪比法雲。他的受度師知道他將來必成大器，一定是證得地住位的菩薩，因此用這些來為他取名取字。

大師，法諱智顗（Zhiyi，意為智慧寂靜），字德安（De'an，意為以德安身）。

祖師的法諱是湘州果愿寺的法緒法師所起。『顗』就是『靜』的意思，他的老師是從『德』字立意的。

姓陳。

姓，是用來維繫百世血脈，使其不相混淆的。氏，是用來區分子孫的出身。陳氏，根據姓氏譜記載，是許州穎川的姓氏之首。現在根據《史記·陳杞世家》記載，周武王討伐紂王后，尋找舜的後代，找到了媯滿，將他封在陳地，用來祭祀舜，這就是陳胡公。歷經二十五代君主，直到陳湣公，在周敬王四十一年壬戌年，被楚惠王滅亡。總共經歷了五百三十八年，都姓陳。現在天下姓陳的人，應該是武王分封媯（音輝）滿而受姓。『疑』可能是地名，各種書籍沒有記載。諶公認為是後漢陳實之後，這也無從考證。

是穎川人。

穎川郡，是秦朝設定的，因穎水而得名。

【English Translation】 English version This refers to those who diligently visit and deeply study. According to the 'Biographies of Eminent Monks,' his Dharma name was Guanding (灌頂, meaning 'pouring wisdom onto the crown of the head'), his style name was Fayun (法雲, meaning 'Dharma like clouds spreading widely'), and his secular surname was Wu. He was a native of Wuxing in Changzhou. His ancestors migrated to Dong'ou to escape war and never returned, thus becoming residents of Zhang'an in Linhai. When he was three months old, his mother wanted to name him. At night, she recited the Three Jewels (Sanbao, 三寶, referring to the Buddha, the Dharma, and the Sangha), and he was able to imitate her, pronouncing the sounds clearly. The Dharma Master Huizheng of Shejing Temple heard this and exclaimed, 'This child is no ordinary person!' So he used 'Extraordinary' as his style name. At the age of seven, he became a monk and a disciple of Dharma Master Huizheng. Later, he went to Mount Tiantai to seek the Way, studying meditation and wisdom. He lived to the age of seventy-two and passed away on the seventh day of the eighth month of the sixth year of the Zhenguan era at Guoqing Temple. To this day, the pagoda on the east side of the main street south of the temple still exists. According to the 'Annotations to the Book of the Later Han,' Zhang'an is the name of a county, originally called Ripu, which Emperor Guangwu changed to Zhang'an. The ruins of the old city are located southeast of the county seat. People say that a Bodhisattva who has attained the Ten Abodes is comparable to Guanding, and a Bodhisattva who has attained the Ten Grounds is comparable to Fayun. His ordination teacher knew that he would become a great vessel and must be a Bodhisattva who had attained the Abode Ground, so he used these to give him his name and style name.

The Great Master's Dharma name was Zhiyi (智顗, meaning 'wisdom and tranquility'), and his style name was De'an (德安, meaning 'cultivating oneself with virtue').

The Patriarch's Dharma name was given by Dharma Master Faxu of Guoyuan Temple in Xiangzhou. 'Yi' means 'tranquility,' and his teacher's intention was based on the word 'De' (virtue).

His surname was Chen.

A surname is used to connect hundreds of generations, so that they are not confused. A clan name is used to distinguish the origins of descendants. The Chen surname, according to the genealogy, is the leading surname of Yingchuan in Xuzhou. According to the 'Historical Records: The House of Chen Qi,' King Wu of Zhou, after defeating King Zhou of Shang, sought the descendants of Shun and found Gui Man, whom he enfeoffed in Chen to worship Shun. This was the Duke Hu of Chen. Through twenty-five generations of rulers, until Duke Min of Chen, in the forty-first year of King Jing of Zhou, in the year Renxu, he was destroyed by King Hui of Chu. In total, it lasted for five hundred and thirty-eight years, all with the surname Chen. Those with the surname Chen in the world today should be descendants of Gui (pronounced Hui) Man, who was enfeoffed by King Wu and received the surname. 'Yi' may be a place name, but it is not recorded in various books. Gong Chen believed that he was a descendant of Chen Shi of the Later Han Dynasty, but this is also unsubstantiated.

He was a native of Yingchuan.

Yingchuan Prefecture was established in the Qin Dynasty and named after the Ying River.

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得名。川即水也。後漢志有臨穎．穎陰．穎陽縣。大宋謂京西北路。元豐三年改穎昌府。即許昌郡。去東京二百五十里。漢獻帝禪位魏武。故號許昌。意欲許漢業再昌故有是號也。

高宗茂績。盛傳於譜史矣。

高宗或指陳胡公后。至前後漢．魏志．晉書此四史內。凡有十三人並存列傳。茂大也。績功也。余撿齊．梁．陳．隋諸史則無陳起祖宗裔。信是章安遠指前代矣。譜謂家譜。史謂史藉。自漢至晉代諸公皆有大功績也。

暨晉世遷都。

暨及也。晉高祖姓司馬。名𡄻。字仲達。河內溫縣孝敬里人。受魏禪。建國雒陽。至第六主敏帝。諱鄴。字彥旗。即位改元建興。至四年為後趙王劉聦用弟劉耀逼陷雒陽。天下援兵不至。內外斷絕。十一月己未。帝使侍中宋敞送[款-士+止]于耀。帝乘羊車肉袒出降。徙帝于平陽。國廢。至第七主元帝。名睿。字景文。遷都建康。即今江寧府升州。舊稱建鄴。避敏帝諱故稱為建康也。

家隨南出。寓居江漢。

陳氏本居雒陳乃北方也。荊州在南。故曰南出。寓寄也。避劉耀之亂故。江漢即江河。澄湛也。即水際也。如詩漢廣序云。文王之道被乎南國。美化行乎江漢之域。

因止荊州之華容縣。

荊州屬荊湖北路。今號江陵府。

【現代漢語翻譯】 現代漢語譯本 得名。川就是水的意思。《後漢志》記載有臨穎、穎陰、穎陽等縣。大宋朝時稱為京西北路，元豐三年改為穎昌府，也就是許昌郡，距離東京二百五十里。漢獻帝將皇位禪讓給魏武帝，因此得名許昌，意思是希望漢朝的基業再次昌盛，所以有了這個稱號。

高宗的豐功偉績，廣泛流傳於家譜和史書之中。

高宗或許指的是陳胡公的後代。在《前漢志》、《後漢志》、《魏志》、《晉書》這四部史書中，共有十三人被列入列傳。茂，是大的意思。績，是功勞的意思。我查閱了《齊史》、《梁史》、《陳史》、《隋史》等史書，沒有發現陳起祖先的後裔，相信章安是遠指前代了。譜，指的是家譜。史，指的是史書。從漢朝到晉朝的各位先輩都有很大的功績。

等到晉朝遷都。

暨，是及的意思。晉高祖姓司馬，名懿（𡄻），字仲達，是河內溫縣孝敬里人。接受魏朝的禪讓，在雒陽建立國家。到第六位君主晉愍帝，名鄴，字彥旗，即位后改年號為建興。到建興四年，被後趙王劉聰的弟弟劉曜攻陷雒陽，天下援兵不至，內外斷絕。十一月己未，晉愍帝派侍中宋敞向劉曜送上投降書，晉愍帝乘坐羊車，袒露上身出城投降，被遷徙到平陽，國家滅亡。到第七位君主晉元帝，名睿，字景文，遷都到建康，也就是現在的江寧府升州，舊稱建鄴，爲了避諱晉愍帝的名字，所以改稱為建康。

家族跟隨南遷，居住在江漢一帶。

陳氏原本居住在雒陽，屬於北方。荊州在南方，所以說是南遷。寓，是寄居的意思。爲了躲避劉曜的戰亂。江漢，指的是長江和漢水，水清澈而深。也就是水邊。如同《詩經·漢廣序》所說，周文王的德政施加於南方各國，美好的教化施行於江漢一帶。

因此定居在荊州的華容縣。

荊州屬於荊湖北路，現在叫做江陵府。

【English Translation】 English version The name was given. '川' (chuan) means water. The 'Book of the Later Han' records counties such as Lin Ying, Ying Yin, and Ying Yang. During the Great Song Dynasty, it was called Jingxi North Road. In the third year of Yuanfeng (era), it was changed to Yingchang Prefecture, which is Xuchang Commandery, 250 li (unit of distance) away from Tokyo (Kaifeng). Emperor Xian of Han abdicated the throne to Emperor Wu of Wei, hence the name Xuchang, meaning to hope that the Han dynasty's foundation would flourish again, thus the name.

Emperor Gaozong's great achievements are widely spread in genealogies and historical records.

Gaozong may refer to the descendants of Chen Hugong (Duke Hu of Chen). In the 'Book of the Former Han', 'Book of the Later Han', 'Book of Wei', and 'Book of Jin', a total of thirteen people are listed with biographies. '茂' (mao) means great. '績' (ji) means merit. I have examined the histories of Qi, Liang, Chen, and Sui, and found no descendants of Chen Qi's ancestors, so I believe Zhang An is referring to a previous era. '譜' (pu) refers to genealogy. '史' (shi) refers to historical records. From the Han to the Jin dynasties, all the ancestors had great achievements.

And then the Jin dynasty moved its capital.

'暨' (ji) means 'and'. The founding emperor of the Jin dynasty's surname was Sima, his given name was Yi (懿) (𡄻), and his courtesy name was Zhongda. He was from Xiaojing Village in Wen County, Henan. He received the abdication from the Wei dynasty and established the country in Luoyang. By the sixth ruler, Emperor Min of Jin, whose given name was Ye and courtesy name was Yanqi, he changed the era name to Jianxing upon his ascension to the throne. In the fourth year of Jianxing, Luoyang was captured by Liu Yao, the younger brother of Liu Cong, the King of Later Zhao. The reinforcements from all over the country did not arrive, and internal and external communications were cut off. On the Jiwei day of the eleventh month, Emperor Min sent the attendant Song Chang to submit a surrender document to Liu Yao. Emperor Min rode a sheep cart, bared his upper body, and surrendered out of the city. He was moved to Pingyang, and the country was destroyed. By the seventh ruler, Emperor Yuan of Jin, whose given name was Rui and courtesy name was Jingwen, he moved the capital to Jiankang, which is now Shengzhou in Jiangning Prefecture, formerly known as Jianye. To avoid the taboo of Emperor Min's name, it was renamed Jiankang.

The family followed the southward migration and resided in the Jianghan area.

The Chen family originally lived in Luoyang, which is in the north. Jingzhou is in the south, so it is said to be a southward migration. '寓' (yu) means to reside temporarily. This was to avoid the chaos of Liu Yao's war. Jianghan refers to the Yangtze River and the Han River, which are clear and deep. It also refers to the riverside. As the preface to the 'Book of Songs: Han Guang' says, 'King Wen's way was applied to the southern countries, and beautiful teachings were practiced in the Jianghan area.'

Therefore, they settled in Huarong County of Jingzhou.

Jingzhou belongs to Jinghu North Road, now called Jiangling Prefecture.

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又改荊門軍華容縣。後漢志云。古華容侯國即楚靈王國基。今有章華臺基存焉。九域志云。乾德三年以漢華容地置建寧縣。今為公安縣。今岳州華容縣是也。

父起祖。學通經傳。談吐絕倫。而武䇿運籌偏多勇決。

大師之父未知官品。據祖有功德疏碑。可一紙量。云造寺功德薦襄陽府君。恐曾知襄陽府郡也。學通五經。諸朝史傳談吐之間。出言有章貫絕人倫。加復武藝窮通三略六韜。運動籌䇿必克勝矣。運籌者。漢高祖云。運籌帷幄之中。決勝千里之外。吾不如子房(此美張良)。今文用此語而美之矣。

梁湘東王蕭繹之荊州。列為賓客。

梁則梁國。都建康。姓蕭氏。初祖乃武帝。諱衍。字叔達。湘東郡即荊州。王武帝第七子名繹。字世誠。初帝夢眇目僧執香爐稱託生王宮。既而王母在婇女次侍。始褰衣幔。有風回裙。帝感幸之。婇女夢月墮胎中。遂孕。于天鑒七年八月丁巳生眇目者。室中異香。有紫胞之異。武帝奇之。年十三封湘東王。后至荊州守。太清元年累遷為鎮西將軍。都篤荊州刺史。列為賓客者。起祖既異常倫。不敢臣之。故分別為賓客。此乃湘東府之官也。

奉教入朝。

奉湘王教以為信使。或慰問暄涼起居時序。或告知封邑安否事由。故為使入朝武帝也。

【現代漢語翻譯】 現代漢語譯本 又改荊門軍華容縣。《後漢志》記載，古華容侯國即楚靈王的國都舊址。如今還有章華臺的遺址存在。《九域志》記載，乾德三年，用漢朝華容縣的土地設定建寧縣。現在是公安縣，也就是現在的岳州華容縣。 父起祖，學識淵博，精通經書史傳，談吐超凡脫俗。而且在軍事謀略方面，也多有勇猛果決的策略。 大師的父親的官品不詳。根據祖先的功德疏碑，大概可以推測一二。碑文上說，建造寺廟的功德，推薦給了襄陽府君。恐怕曾經擔任過襄陽府郡的官職。學識淵博，精通五經，對歷朝歷代的史書傳記了如指掌，談吐之間，出口成章，超凡脫俗。再加上精通武藝，窮盡《三略》、《六韜》的奧妙。運用籌劃，必定能夠戰勝敵人。所謂『運籌』，漢高祖曾經說過：『運籌帷幄之中，決勝千里之外，我不如子房（這是讚美張良的話）。』現在文中引用這句話來讚美他。 梁朝湘東王蕭繹在荊州，將起祖列為賓客。 梁，指的是梁國，都城在建康，國姓為蕭。開國皇帝是武帝，名諱為蕭衍，字叔達。湘東郡就是荊州。湘東王是武帝的第七個兒子，名叫蕭繹，字世誠。當初武帝夢見一個瞎眼僧人手持香爐，自稱要託生到王宮。不久之後，王的母親在侍奉的婇女之列。開始撩起衣幔，有風吹動裙子。武帝因此而寵幸了她。婇女夢見月亮掉入懷中，於是懷孕。在天鑒七年八月丁巳日，生下了一個瞎眼的孩子。房間里異香撲鼻，還有紫色的胞衣等奇異現象。武帝對此感到驚奇。十三歲時被封為湘東王。後來到荊州鎮守。太清元年，多次陞遷為鎮西將軍，總督荊州刺史。『列為賓客』，是因為起祖非常傑出，不能以臣子相待，所以分別以賓客相待。這是湘東府的官職。 奉命入朝。 接受湘東王的命令，作為使者。或者慰問起居，問候時令，或者告知封地的安危事由。因此作為使者入朝拜見武帝。

【English Translation】 English version It was again changed to Huarong County of Jingmen Army. The 'Book of Later Han' says: The ancient Huarong Marquisate was the base of King Ling of Chu. Now there are ruins of Zhanghua Terrace. The 'Jiuyu Zhi' says: In the third year of the Qiande era, Jianning County was established on the land of Huarong in the Han Dynasty. Now it is Gong'an County, which is now Huarong County of Yuezhou. His father, Qizu, was knowledgeable in classics and commentaries, and his conversation was unparalleled. Moreover, he was often brave and decisive in military strategies and planning. The official rank of the master's father is unknown. According to the stele inscription of his ancestor's merits, we can infer something. The inscription says that the merit of building the temple was recommended to the Lord of Xiangyang Prefecture. It is likely that he once served as an official in Xiangyang Prefecture. He was knowledgeable, proficient in the Five Classics, and familiar with the historical records of various dynasties. His speech was eloquent and outstanding. In addition, he was proficient in martial arts, mastering the essence of the 'Three Strategies' and 'Six Tactics'. His planning and strategies would surely lead to victory. As for 'planning', Emperor Gaozu of the Han Dynasty once said: 'Planning strategies in the tent, deciding victory thousands of miles away, I am not as good as Zifang (this is praise for Zhang Liang).' Now the text uses this phrase to praise him. Xiao Yi, the Prince of Xiangdong of the Liang Dynasty, was in Jingzhou and listed Qizu as a guest. Liang refers to the Liang Kingdom, with its capital in Jiankang, and the surname is Xiao. The founding emperor was Emperor Wu, whose name was Xiao Yan, and his courtesy name was Shuda. Xiangdong Prefecture is Jingzhou. The Prince of Xiangdong was the seventh son of Emperor Wu, named Xiao Yi, and his courtesy name was Shicheng. Initially, Emperor Wu dreamed of a blind monk holding an incense burner, claiming to be born into the royal palace. Soon after, the king's mother was among the serving maids. She began to lift the curtain, and the wind blew her skirt. Emperor Wu favored her because of this. The maid dreamed of the moon falling into her womb, and then she became pregnant. On the Ding Si day of the eighth month of the seventh year of the Tianjian era, a blind child was born. The room was filled with a strange fragrance, and there were strange phenomena such as a purple placenta. Emperor Wu was surprised by this. At the age of thirteen, he was named Prince of Xiangdong. Later, he went to Jingzhou to guard. In the first year of the Taiqing era, he was repeatedly promoted to General Zhenxi, overseeing the governor of Jingzhou. 'Listed as a guest' is because Qizu was so outstanding that he could not be treated as a subject, so they were treated as guests separately. This was an official position in the Xiangdong Prefecture. He was ordered to enter the court. He accepted the order of the Prince of Xiangdong to serve as an envoy. Or to inquire about his well-being, greet the seasons, or inform him of the safety of the fiefdom. Therefore, he entered the court as an envoy to meet Emperor Wu.

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領軍朱異見而嘆曰。若非經國之才。孰為英王之所重乎。

南史列傳五十二。朱異。字彥和。吳郡錢唐人也。博學多聞。二十一為明山賓客。表薦武帝為太學博士兼通事舍人。大同八年加侍中。太清二年為中領軍舍人如故。故有領軍之號。今侍中等職皆帶領軍也。當時已是起祖入朝。故嘆云經論國政之才。實宰輔之器。孰者。誰也。英王者。即湘王。不敢臣下故列為賓客。故言重也。

孝元帝即位。

大同二年八月侯景反。三年三月侯景陷建業。知臺城不守。三月十五日于荊州即帝位。曰六帝也。

拜使持節散騎常侍益陽縣開國侯。

使持節者。蘇武使兇奴十九年持漢節而回。因取此義。故名持節也。散騎常侍者。漢官儀曰。秦及前漢置散騎常侍一人。散騎騎馬並乘輿車。獻可替。珥貂蟬。備顧問。掌侍人。常在君王左右也。益陽縣者。屬郡在衡州。開國者。為帝開展社稷也。侯者候也。為天子斥候非常也。五等諸侯當第二也。封地四百里以為采邑。

母徐氏。溫良恭儉。偏勤齋戒。夢香菸五彩輕浮若霧。縈迴在懷。欲拂去之。聞人語曰。宿世因緣寄託王道。福德自至何以去之。

生則目有重瞳。如舜之相。

又夢吞白鼠。因覺體重。

荊州碑云。母

【現代漢語翻譯】 現代漢語譯本

領軍朱異（Zhu Yi，官名）見到後感嘆道：『如果不是有治理國家的才能，誰會被英王（Ying Wang，指湘東王蕭繹）如此器重呢？』 《南史·列傳五十二·朱異》記載：朱異，字彥和，吳郡錢唐人。博學多聞，二十一歲時做明山賓客。上表推薦武帝，擔任太學博士兼通事舍人。大同八年，加侍中。太清二年，擔任中領軍，官職如舊。所以有領軍的稱號。如今侍中等官職都帶領軍的事務。當時已經是起祖入朝，所以感嘆說是有治理國家政事的才能，實在是宰相的器量。『孰者』，是誰的意思。『英王』，就是湘王（Xiang Wang，蕭繹的封號）。不敢以臣下對待，所以列為賓客。所以說被器重。 孝元帝（Xiao Yuan Emperor，蕭繹的謚號）即位。 大同二年八月，侯景（Hou Jing，人名）反叛。三年三月，侯景攻陷建業。知道臺城無法守住，三月十五日，在荊州即皇帝位。這就是六帝之一。 被授予使持節散騎常侍益陽縣開國侯的爵位。 『使持節』，蘇武（Su Wu，人名）出使匈奴十九年，手持漢朝符節而歸，因此取這個意義，所以名叫持節。『散騎常侍』，《漢官儀》記載：秦朝和前漢設定散騎常侍一人。散騎騎馬並乘坐皇帝的車。可以進獻建議，匡正缺失。頭戴飾有貂尾和蟬紋的帽子。備顧問。掌管侍從。常在君王左右。『益陽縣』，所屬郡在衡州。『開國』，為皇帝開創國家。『侯』，是偵察的意思，為天子偵察非常之事。五等諸侯中屬於第二等。封地四百里作為采邑。 母親徐氏（Xu Shi，人名），溫和善良恭敬節儉，尤其勤于齋戒。夢見香菸五彩，輕盈飄浮如霧，縈繞在懷中。想要拂去它，聽到有人說：『宿世的因緣寄託在王道，福德自然會到來，為什麼要拂去它呢？』 出生時眼睛裡有雙重瞳仁，如同舜（Shun，古代聖王）的相貌。 又夢見吞下白鼠，因此感覺身體沉重。 荊州碑文上說，母親……

【English Translation】 English version

Leading General Zhu Yi (Zhu Yi, an official title) saw this and sighed, 'If he didn't have the talent to govern the country, who would be so valued by the Prince of Ying (Ying Wang, referring to Xiao Yi, the Prince of Xiangdong)?' The 'Biography of Zhu Yi' in the 'History of the Southern Dynasties, Volume 52' records: Zhu Yi, courtesy name Yanhe, was a native of Qiantang in Wu Commandery. He was learned and knowledgeable. At the age of twenty-one, he became a guest of Mingshan. He submitted a memorial recommending Emperor Wu, and was appointed as a Doctor of the Imperial Academy and concurrently a Communicating Attendant. In the eighth year of Datong, he was appointed as a Chamberlain. In the second year of Taiqing, he served as a Middle Leading General, his official position remaining the same. Therefore, he had the title of Leading General. Nowadays, positions such as Chamberlain all lead the affairs of the military. At that time, he was already attending court, so he sighed that he had the talent to govern the country, truly the capacity of a prime minister. 'Shu Zhe' means 'who'. 'Prince of Ying' is the Prince of Xiang (Xiang Wang, Xiao Yi's title). Not daring to treat him as a subject, he was listed as a guest. Therefore, it is said that he was valued. Emperor Xiaoyuan (Xiao Yuan Emperor, Xiao Yi's posthumous title) ascended the throne. In the eighth month of the second year of Datong, Hou Jing (Hou Jing, a personal name) rebelled. In the third month of the third year, Hou Jing captured Jianye. Knowing that Taicheng could not be defended, on the fifteenth day of the third month, he ascended the throne in Jingzhou. This is one of the Six Emperors. He was granted the title of Envoy Holding Credentials, Regular Attendant Cavalier, and Founding Marquis of Yiyang County. 'Envoy Holding Credentials': Su Wu (Su Wu, a personal name) was sent to the Xiongnu for nineteen years, holding the Han Dynasty's credential and returning, so this meaning was taken, hence the name 'Holding Credentials'. 'Regular Attendant Cavalier': The 'Han Guan Yi' records: The Qin and Former Han Dynasties established one Regular Attendant Cavalier. The Regular Attendant rides a horse and accompanies the emperor's carriage. He can offer suggestions and correct omissions. He wears a hat adorned with sable tails and cicada patterns. He serves as a consultant. He is in charge of attendants. He is always by the king's side. 'Yiyang County': The affiliated commandery is in Hengzhou. 'Founding': To establish the country for the emperor. 'Marquis' means to scout, to scout for extraordinary events for the Son of Heaven. He belongs to the second rank among the five ranks of nobility. A fief of four hundred li is given as a fief. His mother, Lady Xu (Xu Shi, a personal name), was gentle, kind, respectful, and frugal, and especially diligent in fasting. She dreamed of fragrant smoke of five colors, floating lightly like mist, coiling around in her embrace. Wanting to brush it away, she heard someone say, 'The karmic connection of past lives is entrusted to the royal way, blessings and virtues will naturally come, why brush it away?' When he was born, his eyes had double pupils, like the appearance of Shun (Shun, an ancient sage king). She also dreamed of swallowing a white mouse, and therefore felt her body heavy. The Jingzhou inscription says, the mother...

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氏因覺身心如虛空。怪而卜之於日者。乃曰。白鼠者乃龍之化也。

至於載誕。夜現神光。棟宇煥然。兼輝鄰室。

其歲乃梁大同五年也。荊州碑云。一日昏黃。里人望屋上火發。其焰四起。舉眾來救。及至乃是陳常侍家生子。眾人悉驚異也。

鄰里憶先靈瑞。呼為王道。兼用后相。複名光道。故小立二字。眼有重瞳。父母藏護不欲人知。而人自知之矣。

南山傳云。及誕育夜。室內洞明。信宿之間其光乃止。內外胥悅。咸陳鼎俎相慶。火滅湯冷為事不成。忽有二僧來扣門曰。善哉。鬼德所重。必出家矣。言訖而隱。荊碑云。在襁褓中便自合掌。其語雖異。其意皆同。所言不欲人知者。目有重瞳乃舜相也。恐為所害故。

至年七歲。喜往伽藍。諸僧口授普門品。初啟一遍即得。而父母遏絕。不聽數往。

荊碑云。方齠齔中。僧中知其根器。口授蓮經普門品。一舉通卷背誦如流。眾皆異之。遏者止也。聽者許也。不許頻往伽藍也。齠齔即毀齒也。男子八歲。女子七歲毀齒。此乃陰速陽遲也。

每存理所誦而惆悵未聞。

惆悵者感恨也。羅什譯法華經。遺失普門一偈。其偈乃隋朝阇那[怡-臺+屈]多所譯。至有唐南山方參入大部。往往悵恨不能盡聞于偈也。

【現代漢語翻譯】 現代漢語譯本：氏族之人因為感覺到身心如同虛空一般，感到奇怪便去向占卜者詢問。占卜者說：『白鼠，是龍的化身啊。』 到了生產的時候，夜裡出現神奇的光芒，房屋明亮如同白晝，光輝照耀到鄰居家。 那一年是梁朝大同五年。荊州的碑文上說：『有一天黃昏，鄰里們看見陳常侍家的屋頂上著火了，火苗四處蔓延，大家一起去救火。到了之後，才知道是陳常侍家生了孩子。』眾人都感到非常驚異。 鄰居們回憶起之前的靈異祥瑞，稱他為『王道』，又因為他將來會成為宰相，所以又叫他『光道』。因此，小的時候就有了這兩個名字。他的眼睛裡有雙重瞳孔，父母藏起來保護他，不想讓人知道，但是人們還是知道了。 《南山傳》中說：『等到他出生的時候，夜裡室內一片光明，過了好幾天光芒才停止。家裡內外都很高興，準備了豐盛的食物互相慶祝。』（人們認為）火滅了湯冷了是不吉利的事情。忽然有兩個僧人來敲門說：『太好了，鬼神所重視的人，將來一定會出家的。』說完就消失了。荊州的碑文上說：『還在襁褓中的時候，他就會自己合掌。』雖然說法不同，但是意思都是一樣的。說不想讓人知道的原因是，他的眼睛裡有雙重瞳孔，這是舜的相貌，恐怕會因此遭到迫害。 到了七歲的時候，他喜歡去寺廟。眾僧口頭傳授他《普門品》（Pǔmén Pǐn，Universal Gateway Chapter）。剛開始唸誦一遍就能理解，但是父母阻止他，不讓他經常去寺廟。 荊州的碑文上說：『在他年幼的時候，僧人們知道他有慧根，口頭傳授他《蓮經》（Lián Jīng，Lotus Sutra）中的《普門品》（Pǔmén Pǐn，Universal Gateway Chapter），一遍就能通篇背誦如流，大家都覺得很驚異。』『遏』是阻止的意思，『聽』是允許的意思，（意思是）不允許他頻繁地去寺廟。『齠齔』是指換牙。男子八歲，女子七歲換牙，這是陰長得快，陽長得慢。 他經常回憶所誦讀的經文，但又惆悵沒有聽聞全部內容。 『惆悵』是感傷遺憾的意思。鳩摩羅什（Jūmóluóshí，Kumārajīva）翻譯《法華經》（Fǎ Huá Jīng，Lotus Sutra）時，遺漏了《普門品》（Pǔmén Pǐn，Universal Gateway Chapter）中的一首偈頌。這首偈頌是隋朝的阇那[怡-臺+屈]多（Shé nà [yí - tái + qū] duō）所翻譯的。到了唐朝，南山律師（Nánshān Lǜshī）將這首偈頌加入到大部中。他常常感到遺憾，不能完全聽聞這首偈頌。

【English Translation】 English version: The man of the clan felt his body and mind were like empty space. Feeling strange, he consulted a diviner, who said, 'The white mouse is the transformation of a dragon.' When the time came for childbirth, divine light appeared at night, illuminating the house like daylight, and shining on the neighboring houses. That year was the fifth year of the Datong era of the Liang Dynasty. The inscription on the Jingzhou stele says: 'One evening at dusk, the neighbors saw a fire on the roof of Chen Changshi's house, with flames spreading everywhere. Everyone came to put out the fire. When they arrived, they found that Chen Changshi's family had just had a child.' Everyone was amazed. The neighbors recalled the previous auspicious omens and called him 'Wangdao' (王道, Kingly Way), and because he would become a prime minister in the future, they also called him 'Guangdao' (光道, Way of Light). Therefore, he had these two names when he was young. His eyes had double pupils, and his parents hid him and protected him, not wanting people to know, but people knew it anyway. The 'Nanshan Biography' says: 'When he was born, the room was filled with light at night, and the light did not stop for several days. Everyone inside and outside the family was happy and prepared abundant food to celebrate.' (People thought) that the fire going out and the soup getting cold were unlucky things. Suddenly, two monks came to knock on the door and said, 'Excellent, the one valued by ghosts and gods will surely become a monk.' After saying this, they disappeared. The Jingzhou stele says: 'While still in swaddling clothes, he would put his palms together by himself.' Although the statements are different, the meanings are the same. The reason for not wanting people to know is that his eyes have double pupils, which is the appearance of Shun (舜, a legendary Chinese ruler), and they were afraid that he would be persecuted because of it. When he was seven years old, he liked to go to the monastery. The monks orally taught him the 'Universal Gateway Chapter' (Pǔmén Pǐn) of the Lotus Sutra. He understood it after reciting it once, but his parents stopped him and did not allow him to go to the monastery often. The Jingzhou stele says: 'When he was young, the monks knew that he had wisdom roots and orally taught him the 'Universal Gateway Chapter' (Pǔmén Pǐn) of the 'Lotus Sutra' (Lián Jīng), and he could recite the entire chapter fluently after hearing it once. Everyone was amazed.' 'E' (遏) means to stop, and 'ting' (聽) means to allow. (It means) that he was not allowed to go to the monastery frequently. 'Tiaochen' (齠齔) refers to the shedding of teeth. Boys shed their teeth at eight years old, and girls shed their teeth at seven years old. This means that yin grows faster and yang grows slower. He often recalled the scriptures he had recited, but was saddened that he had not heard all of them. 'Chouchang' (惆悵) means feeling sad and regretful. When Kumārajīva (Jūmóluóshí) translated the 'Lotus Sutra' (Fǎ Huá Jīng), he omitted a verse from the 'Universal Gateway Chapter' (Pǔmén Pǐn). This verse was translated by Shé nà [yí - tái + qū] duō (阇那[怡-臺+屈]多) of the Sui Dynasty. In the Tang Dynasty, Vinaya Master Nanshan (Nánshān Lǜshī) added this verse to the great collection. He often felt regret that he could not fully hear this verse.

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奄忽自然通余文句。后以經驗。無所失矣。

通余文句。即是偈文或全部爾。

鄉閭嗟異。溫故知新其若此乎。

鄉者。古制二千五百家為鄉也。閭謂鄉里之門。大師生則有殊。幼乃聰俊。人皆嗟異。溫故等者。語出論語。溫故而知新可以為師矣。然大師之德生而知者。

年十五(至學之年)值孝元之敗。

侯景詐立。簡文帝改太清年為大寶元年。元帝知簡文制在。臣賊不用。寧于江陵改元承聖元年。至三年十一月國敗。為魏所執。十二月辛丑魏人戕帝。

家國殄喪。親屬流徙。

梁之末運。國殄王親。家喪眷屬。流散徙移所存者少。

嘆榮會之難久。痛凋離之易及。

勢數無常。喻若郡花會之於春露。眾萼爭芳。遇之以風雨。殘紅委地。易見凋零。可謂時勢衰殘易及也。

于長沙像前發弘大愿。誓作沙門。荷負正法。為己重任。

長沙即荊南路長沙郡潭州也。其郡。河中有大砂陼甚長。故曰長沙也。彼州寺內佛像之前。爾朝代改更未知皇朝稱為何寺。然大師生於荊州。屬荊湖北路。今為江陵。又改荊門軍。況大師在幼。程途且遠。往往彼有殊勝。特往瞻禮矣。弘亦揚也。誓者制也。發揚大愿以四弘自製其心。沙門此翻勤息。勤修善果息諸惡行

【現代漢語翻譯】 現代漢語譯本

忽然間自然通曉了其餘的文字語句，之後憑藉經驗，沒有遺漏之處。

通曉其餘的文字語句，指的是偈文或者全部內容。

鄉里的人們都驚歎詫異，『溫習舊的知識而得到新的理解』大概就是這樣吧！

『鄉』，按照古代制度，二千五百家為一鄉。『閭』指的是鄉里的門。大師的出生自有殊勝之處，年幼時就聰慧俊朗，人們都驚歎詫異。『溫故』等語，出自《論語》，『溫習舊的知識而得到新的理解，可以做老師了。』然而大師的德行是生來就知曉的。

十五歲（到了學習的年齡）時，正值孝元皇帝兵敗。

侯景（人名）欺詐地擁立，簡文帝（皇帝名）將太清年號改為大寶元年。元帝（皇帝名）知道簡文帝受制於叛臣賊子，不能任用，寧願在江陵改年號為承聖元年，到三年十一月國家戰敗，被北魏俘虜。十二月辛丑日，北魏人殺害了元帝。

家國滅亡，親屬流離遷徙。

梁朝末年，國家滅亡，王室親族，家破人亡，親屬眷戀之人，流離失散，遷徙轉移，所幸存的人很少。

感嘆榮華聚會難以長久，痛惜凋零離散容易到來。

權勢氣數沒有常態，比喻如同園中的花在春天顯露，眾多花萼爭奇鬥豔，遇到風雨，殘紅凋謝落地，容易見到凋零。可以說是時局衰敗殘落容易到來啊。

在長沙（地名，今湖南長沙）的佛像前發下弘大的誓願，立誓做沙門（梵文Śrāmaṇa的音譯，指佛教出家修行者），承擔起弘揚正法的重任。

長沙，即荊南路長沙郡潭州。這個郡，河中有很大的沙洲非常長，所以叫做長沙。在那州寺廟內的佛像之前，那個朝代更替不知道皇朝稱為什麼寺廟。然而大師生於荊州，屬於荊湖北路，現在是江陵，又改為荊門軍。況且大師年幼，路途遙遠，往往那裡有殊勝之處，特地前往瞻仰禮拜。『弘』也是揚的意思。『誓』是制的意思。發揚大愿用四弘誓願來約束自己的內心。沙門，翻譯成漢語是勤息，勤奮地修習善果，止息各種惡行。

【English Translation】 English version

Suddenly, he naturally understood the remaining texts and sentences. Afterwards, with experience, nothing was missed.

Understanding the remaining texts and sentences refers to the verses or the entirety of it.

The people in the village were amazed and astonished, saying, 'Is this what it means to 'review the old and know the new'?'

'Xiang' (鄉) , according to the ancient system, was a village of two thousand five hundred households. 'Lü' (閭) refers to the gate of the village. The master's birth had its own special qualities. He was intelligent and handsome from a young age, and people were amazed and astonished. 'Wen Gu' (溫故) etc., comes from the 'Analects', 'Reviewing the old and knowing the new can be a teacher.' However, the master's virtue was known from birth.

At the age of fifteen (the age of learning), he encountered the defeat of Emperor Xiaoyuan.

Hou Jing (侯景, personal name) fraudulently established himself. Emperor Jianwen (簡文帝, emperor's name) changed the Taiqing era to the first year of the Dabao era. Emperor Yuan (元帝, emperor's name) knew that Emperor Jianwen was controlled by rebellious subjects and could not be used, so he preferred to change the era to the first year of Chengsheng in Jiangling. By the eleventh month of the third year, the country was defeated and captured by the Northern Wei. On the Xin Chou day of the twelfth month, the people of Northern Wei killed Emperor Yuan.

The family and country were destroyed, and relatives were displaced.

At the end of the Liang Dynasty, the country was destroyed, the royal family, the family was destroyed, the relatives were attached, displaced and transferred, and few survived.

Sighing that glory and gatherings are difficult to last, and lamenting that decline and separation are easy to come.

The power and number are impermanent, like the flowers in the garden showing in the spring dew, and many calyxes compete for fragrance. When encountering wind and rain, the remaining red falls to the ground, and it is easy to see the decline. It can be said that the decline and fall of the times are easy to come.

In front of the Buddha statue in Changsha (長沙, place name, now Changsha, Hunan), he made a great vow, vowing to become a Śrāmaṇa (沙門, Buddhist monk), and take on the important task of promoting the Dharma.

Changsha (長沙) is Tanzhou in Changsha Prefecture, Jingnan Road. In this prefecture, there is a very long sandbar in the river, so it is called Changsha. In front of the Buddha statue in the temple of that state, I don't know what the imperial dynasty called the temple after the change of dynasty. However, the master was born in Jingzhou, which belongs to Jinghu North Road, now Jiangling, and has been changed to Jingmen Army. Moreover, the master was young and the journey was far away. There were often special places there, so he went to pay homage. 'Hong' (弘) also means to promote. 'Shi' (誓) means to control. Promoting great vows uses the Four Great Vows to restrain one's heart. Śrāmaṇa (沙門) is translated into Chinese as 'diligent cessation', diligently cultivating good fruits and ceasing all evil deeds.

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。肩擔曰荷。背持曰負也。

既精誠感通。夢彼瑞像飛臨宅庭。授金色手。從窗隙入。三遍摩頂。由是深厭家獄。思滅苦本。

瑞像即長沙佛也。隙。欞也。深厭家獄者。瑜伽論云。在家囚縛猶若牢獄。出家放曠猶若虛空。是故嘆云身為苦本也。

但二親恩愛不時聽許。

前云父母遏絕不聽數往者即此意也。

雖惟將順而寢哺不安。

惟唯同也。唯恭于諾。曲禮云。父召無諾。唯而起聽。不敢逆故。其順也。寢者眠也。哺者食也。而役心出家。所以眠食不安也。

乃刻檀寫像。披藏尋經。曉夜禮誦。唸唸相續。

刻檀。雕像也。寫像彩𦘕也。對像則頂禮。持經則誦習。

當拜佛時。舉身投地。恍焉如夢。見極高山。臨于大海。澄渟蓊鬱。更相顯映。

恍者恍惚也。如入定像。歷歷似夢。高山者即大師后歸天臺作放生會。船出海海口。望山秀美。昔夢遊海畔正似於此今。以荊碑考之。為僧受具后夢。今章安說未出家時所夢也。南山傳中說住瓦官寺時所夢。有異於此也。

山頂有僧。扣手喚上。須臾申臂至於山麓。接引令登。入一伽藍。見所造像在彼殿內。

僧即定光也。彼處有扣手石存焉。伽藍即修禪寺。今云大慈寺。夢見者后相前現也。

【現代漢語翻譯】 現代漢語譯本：肩上扛著叫做『荷』，背上揹著叫做『負』。

因為至誠感應，夢見那尊瑞像（吉祥的佛像）飛臨到自家宅院，伸出金色的手，從窗戶縫隙進來，三次摩他的頭頂。因此，他深深厭惡家庭的束縛，想要斷滅痛苦的根源。

瑞像就是長沙佛（指長沙寺的佛像）。隙，指窗欞。『深厭家獄』，瑜伽論中說，在家就像被囚禁在牢獄中，出家就像放飛在虛空中。所以感嘆說身體是痛苦的根源。

只是父母恩愛，一時不肯答應他的請求。

前面說父母阻止不讓他經常前往，就是這個意思。

雖然只是順從父母，但睡覺吃飯都不安穩。

惟，與『唯』相同，表示恭敬地應諾。《曲禮》中說，父親呼喚，不要說『諾』，要說『唯』然後起身聽命，因為不敢違逆。這就是順從。寢，是睡覺。哺，是吃飯。因為一心想著出家，所以睡覺吃飯都不安穩。

於是雕刻檀木佛像，抄寫經書，尋找經文，早晚禮拜誦讀，唸唸相續不斷。

刻檀，是雕刻檀木像。寫像，是用彩筆繪畫佛像。對著佛像就頂禮膜拜，拿著經書就誦讀學習。

當他拜佛時，全身撲倒在地，恍惚間如同做夢，看見一座極高的山，面臨著大海，清澈平靜而茂盛，互相輝映。

恍，是恍惚。如同入定時的景象，清晰得像做夢。高山，就是大師後來回到天臺山舉辦放生法會，船隻駛出海口時，望見的山峰秀美，與昔日夢中游歷海邊的景象非常相似。用荊碑來考證，這是僧人受具足戒后所做的夢。現在章安說這是未出家時所做的夢。南山傳中說這是住在瓦官寺時所做的夢，與此有所不同。

山頂上有個僧人，拍手呼喚他上去。一會兒，伸出手臂到山腳下，接引他登上山。進入一座伽藍（寺廟），看見自己所造的佛像就在那殿內。

僧人就是定光（佛）。那裡有拍手石存在。伽藍就是修禪寺，現在叫做大慈寺。夢中所見是後來景象的提前顯現。

【English Translation】 English version: To carry on the shoulder is called 'he' (荷), to carry on the back is called 'fu' (負).

Because of sincere and profound connection, he dreamed that the auspicious image (Ruixiang, 吉祥的佛像) flew to his house, extended a golden hand, entered through the window gap, and touched his head three times. Therefore, he deeply loathed the bondage of family and wanted to extinguish the root of suffering.

The auspicious image is the Changsha Buddha (Changsha Fo, 長沙佛 - referring to the Buddha statue in Changsha Temple). 'Xi' (隙) refers to the window lattice. 'Deeply loathed the prison of home', the Yoga-sastra says that being at home is like being imprisoned in a jail, while leaving home is like being released into the void. Therefore, it is lamented that the body is the root of suffering.

It's just that his parents loved him and wouldn't agree to his request for a while.

The previous statement that his parents prevented him from going frequently means this.

Although he only obeyed his parents, he was uneasy while sleeping and eating.

'Wei' (惟) is the same as 'wei' (唯), expressing respectful agreement. The Book of Rites says that when the father calls, do not say 'Nuo' (諾), but say 'Wei' (唯) and then get up to listen, because one dares not disobey. This is obedience. 'Qin' (寢) is sleeping. 'Bu' (哺) is eating. Because he was focused on leaving home, he was uneasy while sleeping and eating.

So he carved sandalwood Buddha statues, copied scriptures, searched for sutras, and recited them day and night, with continuous thoughts.

'Ke tan' (刻檀) is carving sandalwood statues. 'Xie xiang' (寫像) is painting Buddha statues with colored brushes. He prostrates before the Buddha statues and studies the scriptures when holding them.

When he was worshiping the Buddha, he threw his whole body to the ground, and in a trance, as if in a dream, he saw an extremely high mountain facing the sea, clear, tranquil, and lush, reflecting each other.

'Huang' (恍) means trance. Like the appearance of entering samadhi, vividly like a dream. The high mountain is the beautiful mountain that the master later saw when he returned to Tiantai Mountain to hold a life release ceremony, when the boat sailed out of the harbor, which was very similar to the scene of traveling by the sea in his dream. According to the Jing stele, this was a dream after the monk received full ordination. Now Zhang'an says that this was a dream before he left home. The Nanshan biography says that this was a dream when he lived in Waguan Temple, which is different from this.

On the top of the mountain, there was a monk who clapped his hands and called him up. After a while, he stretched his arm to the foot of the mountain, led him to climb up, and entered a Sangharama (monastery), where he saw the statue he had made in that hall.

The monk is Dingguang (定光 - a Buddha). There is a clapping stone there. The Sangharama is the Chan monastery, now called Daci Temple (大慈寺). What was seen in the dream was a premonition of later events.

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見所造像。即前謂刻檀寫像也。夢中見者乃精誠所感也。

夢裡悲泣而陳所愿。愿學得三世佛法。對千部論師說之無礙。

西土天親始學小乘。不信摩訶衍法。造論五百部申述小乘。后因兄無著開導。既悟大乘之意。方援刀欲截舌懺謝。無著止之曰。昔以舌毀。今以舌贊。足。矣於是復造五百部論贊述大乘。時號為千部論師。智者愿。設遇此儔。宏才博贍。我亦對揚無憚。況金陵碩匠如濟忍兩瓊等單輪只翼者。又何足扣大師所蘊耶。

不唐世間四事恩惠。

唐則虛也。四事即飲食．衣服．臥具．醫藥等也。

申臂僧舉手指像而復語云。汝當居此。汝當終此。

大師江南散眾。初歸天臺。方見定光以敘夢事。下文所載甚是分明。

既從窹已。方見己身對佛而伏。夢中之淚委地成流。悲喜交懷精勤逾至。

窹。覺也。如成流者。淚之澘然如水之流。悲喜者。悲世俗不睹。喜自身得見也。逾者過也。至者甚也。

后遭二親殄喪。丁艱荼毒。

此一節文與荊碑不同。彼以親在求出家。此云二親喪而離俗。荊碑云。六師欲挈錫遍覽諸方勝概。辭其母。母曰。子今遠遊。父母甘旨依何人耶。師運慈心。指其茅化為稻。指其水化為油。今有茅穗村油河存焉。余嘗問游

【現代漢語翻譯】 現代漢語譯本 見所造像。即指之前所說的雕刻檀木、描繪佛像。夢中見到，是由於精誠所感。

夢裡悲傷哭泣，陳述自己的願望：希望學得三世諸佛的佛法，能對千部論師說法而沒有障礙。

西土的 Vasubandhu (天親，人名) 最初學習小乘佛法，不相信大乘佛法。他造了五百部論著來闡述小乘。後來因為哥哥 Asanga (無著，人名) 的開導，領悟了大乘的意義，於是拿起刀想割掉舌頭來懺悔謝罪。Asanga (無著) 阻止他說：『過去用舌頭誹謗，現在用舌頭讚美，足夠了。』於是 Vasubandhu (天親) 又造了五百部論著來贊述大乘，當時號稱為千部論師。智者 (智者大師，人名) 愿想，假設遇到這樣博學多才的人，我也可以無所畏懼地與他對揚辯論。更何況金陵那些像濟忍、兩瓊等只能單輪只翼的人，又怎麼能探究大師所蘊含的佛法呢？

不虛度世間的飲食、衣服、臥具、醫藥等四事供養的恩惠。

『唐』是虛的意思。四事指的是飲食、衣服、臥具、醫藥等。

申臂僧舉起手指著佛像，又說：『你應該住在這裡，你應該終老在這裡。』

智者大師在江南解散大眾，最初回到天臺山，才見到定光法師並敘述夢中的事情。下文所記載的非常明白。

從睡夢中醒來后，才看到自己正對著佛像伏拜。夢中的眼淚滴落在地上，匯聚成水流。悲傷和喜悅交織在心中，更加精進勤奮。

『窹』是醒覺的意思。『如成流者』，形容眼淚流淌的樣子像水流一樣。『悲喜者』，悲傷世俗之人不能得見，喜悅自己能夠得見。『逾』是超過的意思，『至』是極甚的意思。

後來遭遇父母相繼去世，服喪期間飽受痛苦。

這一節文字與荊州碑文不同。荊州碑文說的是父母健在時求出家，這裡說的是父母去世后才離開世俗。荊州碑文說：『六師想要拿著錫杖遍覽各處名勝，辭別他的母親。母親說：你現在要遠遊，父母的飲食依靠誰呢？』智者大師運用慈悲心，指著茅草使其化為稻米，指著水使其化為油。現在還有茅穗村、油河存在。我曾經問過遊歷的人。

【English Translation】 English version Seeing the created image refers to the previously mentioned carving of sandalwood and painting of Buddha images. Seeing it in a dream is due to the inspiration of sincere devotion.

Weeping sadly in the dream and stating one's wishes: hoping to learn the Dharma of the Buddhas of the three times, and to be able to speak to the thousand treatise masters without hindrance.

Vasubandhu (Heavenly Kin), in the Western Lands, initially studied Hinayana Buddhism and did not believe in Mahayana Buddhism. He composed five hundred treatises expounding Hinayana. Later, due to the guidance of his brother Asanga (Non-attachment), he realized the meaning of Mahayana and drew a knife to cut off his tongue to repent. Asanga stopped him, saying, 'In the past, you used your tongue to slander; now, use your tongue to praise. That is enough.' So Vasubandhu composed another five hundred treatises praising Mahayana and was then known as the Thousand Treatise Master. Zhi Zhe (Wise One) wished that if he encountered such a learned and talented person, he could debate with them fearlessly. Moreover, how could those craftsmen in Jinling, like Ji Ren and the two Qiongs, who are like a single wheel or wing, fathom the Dharma contained within the Master?

Not to waste the worldly blessings of the four requisites: food, clothing, bedding, and medicine.

'Tang' means empty or in vain. The four requisites refer to food, clothing, bedding, and medicine.

The monk with the extended arm raised his finger towards the Buddha image and said, 'You should dwell here; you should end your life here.'

After Master Zhi Zhe dispersed the assembly in Jiangnan, he first returned to Mount Tiantai and met with Dharma Master Ding Guang, recounting the events of the dream. What is recorded below is very clear.

After awakening from the dream, he saw himself prostrating before the Buddha image. The tears from the dream fell to the ground and formed a stream. Sorrow and joy intertwined in his heart, and he became even more diligent and assiduous.

'Wu' means awakening. 'Like forming a stream' describes the tears flowing like water. 'Sorrow and joy' refers to sorrow for the inability of worldly people to see and joy for oneself being able to see. 'Yu' means exceeding, and 'zhi' means extremely.

Later, he encountered the successive deaths of his parents and suffered greatly during the mourning period.

This section of text differs from the Jingzhou stele inscription. The Jingzhou stele inscription speaks of seeking ordination while the parents were alive, while this says that he left the secular world after the parents passed away. The Jingzhou stele inscription says: 'The six teachers wanted to travel with their staffs to see the famous places everywhere, bidding farewell to his mother. His mother said, 'Now that you are traveling far away, who will provide for your parents' food?' Master Zhi Zhe used his compassionate heart, pointing to the thatch and transforming it into rice, pointing to the water and transforming it into oil. Now there are still Thatch Rice Village and Oil River existing. I once asked travelers.

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荊州者云。昔華容縣。今為公安縣。有油河裡茅穗村。俗人呼之。問。大師之父乃散騎常侍益陽侯。何故貧而無食。答。恐梁國遭亂。人逃國破。劫掠之後財寶不藏也。丁。當也。艱。憂也。父母喪則丁憂也。茶則苦也。茶(音涂)字即茶也(直加切)。性苦。如孝子喪親苦毒也。

逮于服訖。從兄求去。

逮。及也。父死斬缞。母死齊缞。三年孝滿。釋服從吉。后從兄求去。即陳針也。乃陳侯之長子也。

兄曰。天已喪我親。汝重割我心。既孤且離。安可忍乎。

父母喪去曰孤。兄弟相別曰離。

跪而對曰。梁荊百萬。一朝仆妾。

梁元帝荊州建國。百萬封疆為魏所敗。僕從臣妾一朝殄滅矣。

於時久役江湖之心。不能復處碨磊之內。

詳此二句非大師語。乃章安飾辭爾。江湖廣大如范蠡泛舟。可逃形隱跡。碨磊者小山之貌。不可以遁形學道。豈可在家囚縛。

欲報恩酬德。當謀道為先。唐聚何益。銘肌刻骨意不可移。

出家之志。如將外皮並其內骨刻作碑銘。決定之心不可移也。

時王琳據湘。從琳求去。琳以陳侯故舊。又嘉此志節。資給法具。深助隨喜。

南史五十四云。王琳。字子珩。會稽山陰人也。元帝居番荊州。刺史王琳姊

【現代漢語翻譯】 現代漢語譯本：荊州的人說，以前是華容縣，現在是公安縣，有個油河裡的茅穗村，這是當地人的叫法。有人問：『大師的父親是散騎常侍益陽侯，為什麼會貧困到沒有食物呢？』回答說：『恐怕梁國遭遇戰亂，人們逃離，國家覆滅，劫掠之後，財寶就不敢藏起來了。』丁，是『當』的意思。艱，是『憂』的意思。父母去世就叫『丁憂』。茶，是苦的。『茶』（音涂）字就是茶（直加切）。性質是苦的，就像孝子喪失親人一樣痛苦。 等到服喪期滿，（他）向堂兄請求離開。 逮，是『及』的意思。父親去世穿斬衰，母親去世穿齊衰。三年孝期滿了，脫下喪服穿吉服。後來向堂兄請求離開，就是陳針。（陳針）是陳侯的長子。 堂兄說：『上天已經奪走了我的親人，你又要再次割我的心。既已孤單又將離別，怎麼能忍受呢？』 父母去世離開叫做『孤』，兄弟相互離別叫做『離』。 （他）跪著回答說：『梁和荊州百萬人口，一旦（戰敗）就會成為奴僕。』 梁元帝在荊州建立國家，百萬疆土被魏國打敗，臣僕奴婢在一朝之間滅亡。 當時（我）長久以來就有隱居江湖的心願，不能再待在狹小的地方。 仔細推敲這兩句不是大師說的話，而是章安的修飾之辭。江湖廣闊，像范蠡泛舟一樣，可以逃避隱匿行蹤。碨磊是小山的樣子，不可以遁形學道。難道可以在家像囚犯一樣被束縛嗎？ 想要報答恩情，應當以求道為先。聚集唐聚有什麼益處？（我）出家的意願銘刻在心，不可改變。 出家的志向，就像將外皮連同裡面的骨頭刻成碑銘一樣，堅定的決心不可動搖。 當時王琳佔據湘州，（他）向王琳請求離開。王琳因為（他是）陳侯的故交，又讚賞他的志向節操，資助他修行用具，非常贊助並隨喜。 《南史》第五十四卷記載：王琳，字子珩，會稽山陰人。元帝居住在番地荊州，刺史王琳的姐姐

【English Translation】 English version: The people of Jingzhou say that formerly it was Huarong County, now it is Public Security County. There is Maosui Village in Youheli, which is what the locals call it. Someone asked: 'The master's father was the Attendant Cavalier in Ordinary, Marquis of Yiyang, why was he so poor that he had no food?' He replied: 'I fear that the Liang kingdom will encounter war, people will flee, the country will be destroyed, and after looting, treasures will not be dared to be hidden.' Ding means 'should'. Jian means 'worry'. The death of parents is called 'Dingyou'. Tea is bitter. The character '茶' (chá) is tea (zhí jiā qiē). Its nature is bitter, like a filial son mourning the loss of his parents. When the mourning period was over, (he) asked his cousin to leave. Dai means 'and'. The father's death wears the most coarse mourning garment (zhan cui), the mother's death wears the less coarse mourning garment (qi cui). After three years of mourning, the mourning clothes are taken off and auspicious clothes are worn. Later, he asked his cousin to leave, that is, Chen Zhen. (Chen Zhen) is the eldest son of Marquis Chen. The cousin said: 'Heaven has already taken my relatives, and you will cut my heart again. Already lonely and about to leave, how can I bear it?' The death of parents and leaving is called 'lonely', and the separation of brothers is called 'separation'. (He) knelt down and replied: 'The millions of people in Liang and Jingzhou will become servants once (defeated).' Emperor Liang Yuan established a country in Jingzhou, and millions of territories were defeated by the Wei kingdom. Servants and slaves were destroyed in one morning. At that time, (I) had a long-standing wish to live in seclusion in the rivers and lakes, and could no longer stay in a narrow place. Carefully considering these two sentences are not the words of the master, but the rhetoric of Zhang An. The rivers and lakes are vast, like Fan Li boating, you can escape and hide your tracks. Weilei is the appearance of a small mountain, and you cannot escape and learn the Tao. Can you be imprisoned at home like a prisoner? If you want to repay your kindness, you should seek the Tao first. What is the benefit of gathering Tang Ju? (My) wish to become a monk is engraved in my heart and cannot be changed. The ambition to become a monk is like engraving the outer skin along with the inner bones into a monument. The firm determination cannot be shaken. At that time, Wang Lin occupied Xiangzhou, and (he) asked Wang Lin to leave. Wang Lin, because (he was) an old friend of Marquis Chen, and admired his ambition and integrity, funded him with tools for practice, and greatly supported and rejoiced. The fifty-fourth volume of the History of the Southern Dynasties records: Wang Lin, courtesy name Ziheng, was a native of Shanyin, Kuaiji. Emperor Yuan lived in Fan Jingzhou, and the elder sister of the governor Wang Lin

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妹併入後宮見幸。琳由未弱冠。得在左右也。

年十有八。投湘州果愿寺沙門法緒而出家焉。緒授以十戒。導以律儀。乃攝以北度。

五戒．十戒．二百五十戒。以律儀一句總攝之也。北度者。師居北位面南。弟子面北作禮。故云也。

詣惠曠律師。兼通方等。故北面事焉。

南山續傳第十義解篇云。釋惠曠。姓曹氏。譙國人也。十二出家。事江陵寶光寺澄法師。律行精明。值真帝王藏。學攝大乘．唯識等論。

后詣大賢山誦法華經．無量義經．普賢觀經。歷涉二旬。三部究竟。進修方等懺。心凈行勤。勝相現前。見道場廣博妙飾莊嚴。而諸經像縱橫紛雜。身在高座。足躡繩床。口誦法華。手正經像。是後心神融凈爽利常日。逮受具足。律藏精通。先世萌動而常樂禪悅。怏怏江東無足可問。

大賢山在衡州。南北曰縱。東西曰橫。諶曰經像縱橫者。表部亂也。口誦法華手正經像者。表當以法華之意。區判淳雜使歸正轍(此說然也)。先世萌動者。萌即萌芽。宿世精修。善根蘊乎八識。今生以善普重。如枯荄資于春露。萌芽自根再長。怏怏者不足之貌。而湘江之東。有諸法師禪慧不兼。故怏怏然。以不足扣問故也。

時有惠思禪師。武津人也。名高嵩嶺。行深伊洛。十年常

【現代漢語翻譯】 現代漢語譯本： 妹妹被納入後宮，得以被皇帝寵幸。琳因為年紀還小，得以在左右侍奉。 十八歲時，他投奔湘州果愿寺的沙門（佛教出家人）法緒而出家。法緒授予他十戒，引導他學習律儀，然後帶他北上。 五戒、十戒、二百五十戒，用『律儀』一詞總括。『北度』是指，師父位於北方，面向南方，弟子面向北方行禮，所以這樣說。 他去拜訪惠曠律師，同時精通方等經典，所以北面侍奉他。 《南山續傳》第十義解篇記載：釋惠曠，姓曹，譙國人。十二歲出家，侍奉江陵寶光寺的澄法師。他精通戒律，恰逢真帝王藏，學習《攝大乘論》、《唯識論》等論著。 後來他前往大賢山誦讀《法華經》、《無量義經》、《普賢觀經》。歷時二十天，三部經典全部讀完。進而修習方等懺法，心清凈，行為勤勉，殊勝的景象顯現眼前。他看到道場廣闊，裝飾精妙莊嚴，但各種經書佛像縱橫交錯。他身在高座，腳踩繩床，口誦《法華經》，手整理經書佛像。此後，他的心神融洽清凈，比平時更加爽朗。等到受了具足戒，他對律藏精通。前世的善根萌發，常常喜愛禪悅。他感到湘江以東沒有值得請教的人。 大賢山在衡州。南北方向稱為『縱』，東西方向稱為『橫』。諶說經像縱橫，表示經典雜亂。口誦《法華經》手整理經像，表示應當用法華經的意旨，區分純正與雜亂，使之歸於正道（這種說法是正確的）。『先世萌動』，萌即萌芽，宿世精修，善根蘊藏在八識之中，今生以善普重，如同枯萎的草根得到春天的雨露，萌芽從根部再次生長。『怏怏』是不滿足的樣子。而湘江以東，有些法師禪定和智慧不能兼顧，所以感到不滿足，因為沒有值得請教的人。 當時有惠思禪師（武津人），名聲高揚于嵩山，修行深入伊洛地區，十年如一日。

【English Translation】 English version: His younger sister was taken into the imperial harem and favored by the emperor. Because Lin was still young, he was allowed to serve by their side. At the age of eighteen, he sought refuge with the Shramana (Buddhist monk) Fa Xu at Guoyuan Temple in Xiangzhou and became a monk. Fa Xu ordained him with the ten precepts, guided him in the study of Vinaya (monastic discipline), and then took him north. The five precepts, ten precepts, and two hundred and fifty precepts are all encompassed by the term 'Vinaya'. 'Taking north' refers to the fact that the teacher is positioned in the north, facing south, while the disciple faces north and bows, hence the saying. He went to visit the Vinaya master Hui Kuang, and was also proficient in Vaipulya sutras, so he served him facing north. The tenth chapter on the interpretation of meaning in the 'Continued Biographies of Nanshan' records: The Shramana Hui Kuang, whose surname was Cao, was a native of Qiao. He became a monk at the age of twelve, serving Dharma Master Cheng of Baoguang Temple in Jiangling. He was proficient in the Vinaya and encountered the true imperial collection, studying treatises such as the 'Mahāyānasaṃgraha' and 'Vijñaptimātratāsiddhi'. Later, he went to Mount Daxian to recite the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), the 'Sutra of Immeasurable Meanings' (Amitārtha Sūtra), and the 'Sutra of Contemplation on Samantabhadra Bodhisattva' (Samantabhadra Meditation Sutra). After twenty days, he completed all three sutras. He further practiced the Vaipulya repentance rituals, his mind was pure, and his actions were diligent, and auspicious signs appeared before him. He saw the Bodhimanda (place of enlightenment) vast, exquisitely decorated, and adorned, but the various sutras and Buddha images were scattered and mixed up. He was on a high seat, his feet on a rope bed, reciting the 'Lotus Sutra' while arranging the sutras and images. Thereafter, his mind and spirit were harmonious and clear, more refreshed than usual. When he received the full ordination, he was thoroughly versed in the Vinaya Pitaka. The good roots of his past lives sprouted, and he often delighted in meditative bliss. He felt that there was no one in the east of the Xiang River worth consulting. Mount Daxian is in Hengzhou. North-south is called 'vertical', and east-west is called 'horizontal'. Chen said that the sutras and images being vertical and horizontal indicates that the scriptures are disordered. Reciting the 'Lotus Sutra' while arranging the sutras and images indicates that one should use the meaning of the 'Lotus Sutra' to distinguish between the pure and the mixed, and guide them back to the right path (this statement is correct). 'The sprouting of past lives' means that the good roots cultivated in past lives are stored in the eight consciousnesses, and in this life, good deeds are universally emphasized, like withered roots receiving the spring dew, and sprouts grow again from the roots. 'Yayang' is an appearance of dissatisfaction. And in the east of the Xiang River, some Dharma masters cannot balance meditation and wisdom, so they feel dissatisfied because there is no one worth consulting. At that time, there was Chan Master Hui Si (from Wujin), whose reputation was high on Mount Song, and whose practice was deep in the Yi and Luo regions, for ten years as one day.

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誦七載方等。九旬常坐一時圓證。希有能有。事彰別傳。昔在周室。預知佛法當禍。故背北遊南。意期衡岳以希棲遁。權止光州大蘇山。

南嶽傳左南山續傳十七卷張華博物志云。嵩高為中嶽。屬預州。言名高嵩嶺。意以四岳低也。伊洛即洛陽伊水也。亦尚書禹貢伊洛瀍潤既入于河。是此水也。伊洛既深。故比南嶽之行也。七載方等。傳中不說。九旬常坐。依文殊問般若經。止觀委明。此不注也。周室者。後周姓宇文。都長安。凡六帝。第三帝武。帝諱邕。字禰羅突。建德三年五月毀道釋二教。經像悉毀。罹沙門道士並令還俗。凡經七載。既大隋受禪。方興佛教。思師預知此禍。故背北遊南也。光州即今衡州也。

先師遙餐風德。如飢渴矣。

風謂道風。德謂德行。如飢渴者。故詩云。未見君子。惄如調饑。

其地乃是陳齊邊境。兵刃所沖。而能輕於生重於法。忽夕死。貴朝聞。涉險而去。

當是之時。北屬周國。南乃陳齊。三方各據。皆有戍守。兵刃交橫。故云涉險。夕死者。論語云。朝聞道。夕死可也。

初獲頂拜。思曰。昔日靈山同聽法華。宿緣所追。今復來矣。

荊碑云。悟后乃云。吾嘗與汝法華會上同聽勸發品。還記得否。師蒙印語。悟如夢覺。了見三世如視

【現代漢語翻譯】 現代漢語譯本： 誦讀《方等經》七年，九十天常常禪坐，一時之間圓滿證悟，稀有難得。這些事蹟在其他傳記中有詳細記載。過去在北周時期，預先知道佛法將要遭受災禍，所以背離北方，向南遊歷，打算到衡山隱居，暫時停留在光州大蘇山。

《南嶽傳》左、《南山續傳》第十七卷、《張華博物志》記載：嵩山是中嶽（五嶽之一，位於河南省），屬於豫州。因為山勢高聳而得名，意思是其他四岳都比它低。伊洛指洛陽的伊水，也見於《尚書·禹貢》中『伊洛瀍潤既入于河』的記載。因為伊洛水深，所以比喻南嶽慧思的修行之深。『七載方等』，傳記中沒有詳細說明。『九旬常坐』，依據《文殊問般若經》和《止觀》的解釋，這裡不做註釋。周室指後周，姓宇文，都城在長安，共有六位皇帝。第三位皇帝是周武帝，名宇文邕，字禰羅突。建德三年五月，他毀壞佛、道二教，所有經書佛像都被毀壞，僧人和道士都被迫還俗，總共持續了七年。後來隋朝取代了周朝，才開始興盛佛教。慧思禪師預先知道這場災禍，所以背離北方，向南遊歷。光州就是現在的衡州。

先師慧思遙慕道風和德行，就像飢渴的人渴望食物和水一樣。

『風』指道風，『德』指德行。『如飢渴者』，所以詩經說：『沒有見到君子，心裡像飢餓一樣。』

那裡是陳、齊的邊境，經常發生戰爭，但他能夠輕視生命，重視佛法，寧願早上聽到真理，晚上死去，也要冒險前往。

當時，北方屬於周國，南方屬於陳、齊，三方各自佔據，都有軍隊駐守，戰火紛飛，所以說是冒險。『夕死』出自《論語》：『早上聽到真理，晚上死去也可以。』

慧思禪師第一次得到頂禮拜見，慧思禪師說：『過去在靈山會上，我們一同聽聞《法華經》，因為宿世的因緣牽引，今天又相遇了。』

荊州的碑文記載：悟道后才說：『我曾經與你在法華會上一起聽聞《勸發品》，還記得嗎？』慧思禪師得到印證，如同從夢中醒來，清楚地看到過去、現在、未來三世，就像看...

【English Translation】 English version: He recited the Fangdeng Sutra (Vaipulya Sutra, a collection of Mahayana sutras) for seven years, and constantly sat in meditation for ninety days, achieving complete enlightenment in a single moment. This is rare and remarkable. These events are detailed in other biographies. In the past, during the Zhou dynasty, he foresaw the impending disaster for Buddhism, so he turned his back on the north and traveled south, intending to retreat to Mount Heng (one of the Five Great Mountains in China), but temporarily stayed at Mount Dasu in Guang Prefecture.

The Biography of Nanyue on the left, the seventeenth volume of the Continued Biographies of Nanshan, and Zhang Hua's 博物志 (Bowu Zhi, Record of Diverse Matters) state: Mount Song (another of the Five Great Mountains) is the Central Mountain, belonging to Yu Province. It is named for its towering height, implying that the other four mountains are lower. Yi and Luo refer to the Yi River in Luoyang, also mentioned in the Book of Documents (Shangshu) in the passage 'The Yi, Luo, Chan, and Run rivers all flow into the Yellow River.' Because the Yi and Luo rivers are deep, it is used as an analogy for the depth of Huisi's practice in Nanyue. 'Seven years of Fangdeng', not detailed in the biography. 'Ninety days of constant sitting', based on the Manjushri's Questions on Prajna Sutra and the Zhiguang, not annotated here. The Zhou dynasty refers to the Later Zhou, with the surname Yuwen, and the capital in Chang'an, with a total of six emperors. The third emperor was Emperor Wu, named Yuwen Yong, styled Niluotou. In the fifth month of the third year of the Jian'de era, he destroyed the Buddhist and Taoist religions, all scriptures and images were destroyed, and monks and Taoists were forced to return to lay life, lasting for seven years. Later, the Sui dynasty replaced the Zhou dynasty and began to promote Buddhism. Master Huisi foresaw this disaster, so he turned his back on the north and traveled south. Guang Prefecture is now Heng Prefecture.

The Venerable Master Huisi yearned for the wind of the Dao (the way, the truth) and virtuous conduct, like a hungry and thirsty person craving food and water.

'Wind' refers to the wind of the Dao, and 'virtue' refers to virtuous conduct. 'Like hunger and thirst', hence the poem says: 'Not having seen the gentleman, I am as hungry as if I were starving.'

That place was the border between the Chen and Qi states, a place of constant warfare, but he was able to value the Dharma more than his own life, willing to die in the evening if he heard the truth in the morning, and ventured there despite the dangers.

At that time, the north belonged to the Zhou state, and the south belonged to the Chen and Qi states. The three sides each occupied their territories, and all had garrisons stationed, with weapons clashing. Therefore, it is said to be dangerous. 'Die in the evening' comes from the Analects: 'If I hear the Dao in the morning, I can die in the evening.'

When Huisi first received the prostration and worship, Huisi said, 'In the past, at the Vulture Peak (Grdhrakuta Mountain), we listened to the Lotus Sutra (Saddharma Pundarika Sutra) together. Due to the karmic connections from past lives, we meet again today.'

The inscription in Jingzhou states: Only after enlightenment did he say, 'I once listened to the Chapter on Encouragement to Hold On (of the Lotus Sutra) with you at the Lotus Assembly, do you still remember?' Master Huisi received the confirmation, like awakening from a dream, clearly seeing the three periods of time (past, present, and future) as if looking...

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諸掌。六通三明悉皆圓證。

即示普賢道場。為說四安樂行。於是昏曉苦到。如教研心。

四安樂行即本經中品。身．口．意並慈悲四也。文句廣釋。南嶽有一卷文近。以皎公自衡帶此本歸。人多傳寫。研窮也。實如師教。研窮其心也。

於時但勇於求法而貧于資供。切柏代香。柏盡則繼之以栗。捲簾進月。月沒則燎之以松。

栗根氣味猶勝別木。故續其柏也。燎(力照反)。宵明曰燎。故毛詩有庭燎篇。美周宣王雞未鳴設大燭于庭以侍諸侯之朝。今祖師盡夜之設。非隻雞鳴而已。

息不虛黈。言不妄出。

黈(他斗切)。出氣也。祖師修六妙門。繼志數息。故息不虛出矣。孝經云。非先王之法言不敢道。又云。夫人不言。言必有中。古儒君子尚然。況吾祖深位。言豈妄出耶。

經二七日。誦至藥王品。諸佛同贊是真精進。是名真法供養。到此一句。身心豁然。齊而入定。持因靜發。

或者疑雲。大師悟入何不在十如是甚深境界頓證。而至此品耶。此難無窮。況七卷文通皆妙法。荊溪云。文文之下通結妙名。句句之中咸具體等。但悟入由時也。問。止觀云。誦經誦咒尚諠于靜。祖師何故因誦而悟耶。答。常坐遮誦。故有此說。法華三昧通於正助。唸唸之中不離三觀

【現代漢語翻譯】 現代漢語譯本： 所有功德圓滿，六神通（Abhijñā，超自然能力的六種）和三明（Tisro Vidyā，三種智慧）都完全證得。

於是，他展示了普賢（Samantabhadra）菩薩的道場，併爲大眾宣講了四安樂行。從早到晚，他刻苦修行，按照教導來研究內心。

四安樂行即是《法華經》中的中品，指的是身、口、意以及慈悲四種安樂的修行方式。文句中有廣義的解釋。南嶽慧思禪師有一卷相關的文章。皎公從衡山帶回此版本，人們爭相傳抄。研，是研究的意思。實如師教，是說真正按照老師的教導，研究窮盡自己的內心。

當時，他雖然勇於求法，但生活貧困，缺乏資財供養。於是，他用砍下的柏樹枝代替香來供佛，柏樹枝燒盡了，就用栗樹枝來代替。捲起簾子迎接月光，月亮落下後，就點燃松木來照明。

栗樹根的氣味比其他樹木更好，所以用來接替柏樹。燎（liáo），是照明的意思。夜晚照明叫做燎。所以《毛詩》中有《庭燎》篇，讚美周宣王在雞鳴之前就在庭院裡點燃大燭，用來迎接前來朝見的諸侯。現在祖師整夜點燃松木照明，不僅僅是爲了等待雞鳴。

呼吸不虛耗，言語不妄出。

黈（tǒu），是出氣的意思。祖師修行六妙門，持續不斷地調整呼吸，所以呼吸不會白白浪費。 《孝經》說：『不是先王的法言不敢說。』又說：『人不輕易說話，說則必中。』古代儒家君子尚且如此，更何況我們的祖師具有很深的地位，他的言語怎麼會隨便說出口呢？

經過十四天（二七日），誦讀到《藥王品》時，經文中『諸佛同贊是真精進，是名真法供養』這一句，他身心豁然開朗，隨即入定。這是因為持戒的因緣成熟，從而引發了禪定。

有人可能會疑惑：大師的悟入為什麼不是在十如是（諸法實相的十個方面）甚深境界中頓悟，而是在誦讀到《藥王品》時才開悟呢？這種疑問是沒有窮盡的。況且《法華經》七卷經文都包含著妙法。荊溪湛然尊者說：『每一段文字都貫穿著妙法的名稱，每一句話都完整地包含了諸法的體性。』只是開悟的時機不同罷了。問：止觀中說，誦經誦咒尚且喧鬧，不利於禪定，祖師為什麼會因為誦經而開悟呢？答：常坐禪時要避免誦經，所以有這種說法。《法華三昧》貫通正行和助行，唸唸之中都不離三觀（空觀、假觀、中觀）。

【English Translation】 English version: All merits were perfected, and the six supernormal knowledges (Abhijñā) and three kinds of wisdom (Tisro Vidyā) were fully realized.

Then, he demonstrated the Bodhimaṇḍa of Samantabhadra (Universal Worthy Bodhisattva), and expounded the Four Practices of Peaceful and Joyful Abiding. From dawn till dusk, he practiced diligently, studying his mind according to the teachings.

The Four Practices of Peaceful and Joyful Abiding are the middle section of the Lotus Sutra, referring to the four ways of peaceful and joyful practice through body, speech, mind, and compassion. The text contains extensive explanations. Nanyue Huisi Chan Master had a volume of related writings. Jiao Gong brought this version back from Hengshan, and people rushed to copy it. 'Yan' means to study. 'Truly according to the teacher's teachings' means truly following the teacher's instructions to study and exhaust one's own mind.

At that time, although he was courageous in seeking the Dharma, he was poor and lacked material offerings. Therefore, he used cut cypress branches to replace incense to offer to the Buddha. When the cypress branches were burned out, he replaced them with chestnut branches. He rolled up the curtain to welcome the moonlight, and when the moon set, he lit pine wood for illumination.

The scent of chestnut roots is better than other woods, so it was used to replace the cypress. 'Liao' means illumination. Nighttime illumination is called 'liao'. Therefore, the 'Book of Songs' has the 'Torchlight' chapter, praising King Xuan of Zhou for lighting large candles in the courtyard before dawn to welcome the lords who came to court. Now, the Patriarch lit pine wood for illumination all night long, not just to wait for the rooster's crow.

Breathing was not wasted, and words were not uttered rashly.

'Tou' means exhaling. The Patriarch practiced the Six Subtle Dharma Doors, continuously adjusting his breath, so his breathing was not wasted. The 'Classic of Filial Piety' says: 'I dare not speak of laws that are not those of the former kings.' It also says: 'People do not speak lightly; when they speak, they are sure to be correct.' Even ancient Confucian gentlemen were like this, let alone our Patriarch, who had a profound position; how could his words be uttered carelessly?

After fourteen days (two seven-day periods), when reciting the 'Chapter on the Bodhisattva Medicine King,' upon hearing the line 'All Buddhas together praise this as true diligence; this is called true Dharma offering,' his body and mind suddenly became clear, and he immediately entered Samadhi (meditative absorption). This was because the conditions of upholding the precepts had matured, thereby triggering the Samadhi.

Some may wonder: Why did the Master not have a sudden enlightenment in the profound realm of the Ten Suchnesses (the ten aspects of the true nature of all phenomena), but only attained enlightenment when reciting the 'Chapter on the Bodhisattva Medicine King'? Such a question is endless. Moreover, the seven volumes of the Lotus Sutra all contain wonderful Dharma. Jingxi Zhanran Venerable said: 'Every passage of text is permeated with the name of the wonderful Dharma, and every sentence fully embodies the nature of all phenomena.' It is just that the timing of enlightenment is different. Question: The 'Śamatha-Vipassanā' says that reciting scriptures and mantras is noisy and not conducive to meditation. Why did the Patriarch attain enlightenment through reciting scriptures? Answer: Constant sitting meditation avoids reciting scriptures, so there is this saying. The 'Lotus Samadhi' connects the primary and auxiliary practices, and in every thought, it does not depart from the Three Contemplations (emptiness, provisional existence, and the middle way).

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。即寂而照。即照而寂。寂照不二。妙觀現前。因靜發明。三昧行成也。

照了法華。若高輝之臨幽谷。

高輝。當午也。幽谷。山之深壑也。儻日未正午。照乃未明。悟釋迦一化。五時終卒。開顯深旨。出世化意。無所不了。佛日大明為若此也。

達諸法相。似長風之遊太虛。

法華云。如風行空中。自在無障礙。

將證白師。師更開演。大張教網。法目圓備。落景咨詳。連環達旦。自心所悟。及從師受。四夜進功。功逾百年。

落景。景者影也。夕陽日沒時。入室咨問。詳究大道也。連環者。喻兩環相綰不可舒開。始自日沒。終至天曉。授辭請益。連環四夜。領解貫通。功夫深厚。過逾時匠一百年也。或謂只稟三三昧．三觀智。今謂不然。四夜請益連環達旦。豈只二種法門耶。觀于下文代講大品般若時。在於一經之中用咨三三昧．三觀智。余于文下。卷舒自在。故得云也。

聞一知十。何能為喻。

論語曰。子曰。賜與回何如。子貢曰。回也聞一已知十。賜也聞一已知二。子曰。弗如也。吾與汝弗知也。先儒謂回聞一事已知十事。余謂回洞知十分。賜但曉二分而已。

觀慧無礙。禪門不壅。宿習開發。煥若華敫矣。

觀即是慧。即空假中觀。穿觀

【現代漢語翻譯】 現代漢語譯本： 這就是寂靜時也能明照，明照時也能寂靜。寂靜和明照不是兩個不同的狀態，這種不可分割的微妙觀察就在眼前。因為內心的平靜，智慧得以啓發，最終成就三昧的修行。 領悟《法華經》，就像太陽的光輝照亮幽深的山谷。 高輝，指的是正午的陽光。幽谷，指的是山中最深的山谷。如果太陽不是正午，光芒就不會明亮。領悟釋迦牟尼佛一生的教化，經歷了五時才最終完成，開顯了其中深刻的旨意，以及佛陀出世教化的真正意圖，沒有什麼不明白的。佛陀的智慧就像正午的太陽一樣光明。 通達諸法的實相，就像長風在太空中自由自在地執行。 《法華經》中說：『如風行空中，自在無障礙。』 當時將要印證於白師，白師更進一步開演，廣佈教法的網路，使教法的綱目圓滿完備。在夕陽西下時詳細請教，連環不斷直到天亮。自己內心所領悟的，以及從老師那裡接受的，四夜不停地精進用功，其功力超過了一百年的修行。 落景，景指的是影子，指夕陽西下的時候。在室內請教，詳細探究大道。連環，比喻兩個環相互扣在一起，無法分開。從日落開始，直到天亮，接受教誨，請求指點，連環四夜。領悟理解貫通，功夫深厚，超過了一百年的老工匠。或者有人說只是稟受了三三昧、三觀智，現在我認為不是這樣。四夜請教連環直到天亮，難道僅僅是兩種法門嗎？觀察下文代替講解《大品般若》時，在一經之中運用三三昧、三觀智，其餘在文下，可以自由舒捲運用，所以才能這樣說。 聽到一件事情就能理解十件事情，這種情況用什麼來比喻呢？ 《論語》中說：孔子說：『子貢，你和顏回相比怎麼樣？』子貢說：『顏回聽到一件事情就能理解十件事情，我聽到一件事情只能理解兩件事情。』孔子說：『你不如他。我和你都不如他啊。』先儒認為顏回聽到一件事情就能理解十件事情，我認為顏回是洞徹理解了十分，子貢只是理解了兩分而已。 觀察的智慧沒有阻礙，禪定的法門暢通無阻。宿世的善習得以開發，就像花朵盛開一樣鮮艷。 觀就是慧，就是空、假、中觀，穿透觀察。

【English Translation】 English version: This is to be clear while being still, and to be still while being clear. Stillness and clarity are not two separate states; this indivisible, subtle observation is right before you. Because of inner peace, wisdom is enlightened, and ultimately the practice of Samadhi is accomplished. Understanding the Lotus Sutra is like the sun's radiance illuminating a deep valley. 'High radiance' refers to the midday sun. 'Deep valley' refers to the deepest valleys in the mountains. If the sun is not at its zenith, the light will not be bright. Understanding Shakyamuni Buddha's teachings throughout his life, which took five periods to complete, reveals the profound meaning within them, as well as the true intention of the Buddha's appearance in the world to teach, leaving nothing misunderstood. The Buddha's wisdom is as bright as the midday sun. Penetrating the true nature of all dharmas is like the long wind moving freely in the vast sky. The Lotus Sutra says: 'Like the wind moving in the sky, free and unobstructed.' At that time, he was about to verify with Master Bai, who further elaborated, spreading the net of teachings widely, making the framework of the teachings complete and perfect. He inquired in detail at sunset, continuously until dawn. What he understood in his heart, and what he received from his teacher, he diligently practiced for four nights without stopping, and his skill surpassed a hundred years of practice. 'Falling scenery' refers to the shadow, referring to the time when the sun sets. He inquired indoors, exploring the great path in detail. 'Linked rings' is a metaphor for two rings interlocked and inseparable. Starting from sunset until dawn, receiving teachings and requesting guidance, continuously for four nights. His understanding was thorough and profound, and his skill surpassed a hundred years of an old craftsman. Or some say that he only received the Three Samadhis and the Three Wisdoms of Observation, but now I think it is not so. He inquired continuously for four nights until dawn, could it be just two kinds of Dharma doors? Observing the following text when lecturing on the Great Perfection of Wisdom Sutra, he used the Three Samadhis and the Three Wisdoms of Observation within one sutra, and the rest can be freely expanded and contracted in the text below, so it can be said. Hearing one thing and understanding ten, what can be used to describe this situation? The Analects says: Confucius said, 'Zigong, how do you compare to Yan Hui?' Zigong said, 'Yan Hui hears one thing and understands ten things, I hear one thing and only understand two things.' Confucius said, 'You are not as good as him. Neither you nor I are as good as him.' The former scholars believed that Yan Hui heard one thing and understood ten things, I think Yan Hui thoroughly understood ten parts, Zigong only understood two parts. The wisdom of observation is unobstructed, and the Dharma door of meditation is unblocked. The good habits of past lives are developed, as bright as the blooming of flowers. Observation is wisdom, which is the observation of emptiness, provisionality, and the Middle Way, penetrating observation.

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達不觀觀也。始自數息。終至觀練薰脩超越三昧。無所壅滯。煥者明也。此之觀慧自非宿世習熟。豈得一生了悟。若朝花披啟秀振軒庭。豈不美哉。

思嘆之曰。非爾弗證。非我莫識。所入定者。法華三昧前方便也。所發持者。初旋陀羅尼也。

初旋陀羅尼者。文句解云。旋假入空也。百千萬億旋陀羅尼者。旋空出假也。法音方便陀羅尼者。二為方便。得入中道第一義諦。今言初者。即是五品十信也。以登住為真修也。即以十信為方便。今言前方便者。知屬五品。至於祖師遷神時而云。吾只五品位爾。且有所證。南嶽即定已至五品。況行道日久。想證入彌高。其最後五品之告。未可量也。故梁肅云。等覺歟。妙覺歟。不可得而知。

縱令文字之師千群萬衆。尋汝之辯。不可窮矣。于說法人中最為第一。

如佛記迦旃延．富樓那。說法人中最為第一。今南嶽記吾祖亦此意也。

時有惠邈禪師。行矯常倫。辯迷時聽。自謂門人曰。我所敷弘真師子吼。他之所說是野干鳴。

邈師無傳。不知宗何經論。光州聲譽者。邪辯如楞嚴第十。野干即野狐。未見吾祖乃私輕謗。

心眼未開。誰不惑者。先師正引經文。傍宗擊節。研核考問。邈則失徴。

徴。舉也。擊節。即樂府中柏

【現代漢語翻譯】 現代漢語譯本：

『達』是不執著于觀照的行為。從數息觀開始，最終達到觀練薰脩，超越三昧的境界，沒有任何阻礙。『煥』是明亮的意思。這種觀慧如果不是宿世已經熟習，怎麼可能一生就領悟呢？如果像早晨的花朵綻放，美好的景象展現在庭院中，那該是多麼美好啊！ 思嘆息著說：『不是你，我無法證悟；不是我，你無法認識。』所進入的禪定，是《法華三昧》的前方便。所發起的持誦，是初旋陀羅尼（chū xuán tuó luó ní，first turning dharani）。 初旋陀羅尼，《文句》解釋說：『旋轉假象進入空性。』百千萬億旋陀羅尼（bǎi qiān wàn yì xuán tuó luó ní，hundreds of thousands of millions of turning dharanis），是『旋轉空性而出假象』。《法音方便陀羅尼》（fǎ yīn fāng biàn tuó luó ní，Dharma sound expedient dharani），是以二者作為方便，得以進入中道第一義諦。現在說的『初』，就是五品十信位。以登住位作為真正的修行。也就是以十信位作為方便。現在說『前方便』，知道是屬於五品位。至於祖師遷化時說：『我只是五品位而已。』且有所證悟。南嶽慧思禪師入定后已經達到五品位，何況修行日久，想必證入的境界更高。他最後所說的五品位，是不可估量的。所以梁肅說：『是等覺位嗎？是妙覺位嗎？』不可得知。 即使有成千上萬的文字之師，探尋你的辯才，也是無法窮盡的。在說法的人中，你是最為第一的。 如同佛陀讚歎迦旃延（Jiā zhān yán，Katyayana）、富樓那（Fù lóu ná，Purna）是說法的人中最為第一的。現在南嶽慧思禪師讚歎我的祖師也是這個意思。 當時有惠邈禪師（Huì miǎo chán shī，Zen Master Huimiao），行為乖張，言論迷惑世人。他自詡對門人說：『我所宣揚的是真正的獅子吼，他們所說的是野乾的叫聲。』 惠邈禪師沒有傳承，不知道他宗奉什麼經論。他在光州以邪辯聞名，就像《楞嚴經》第十卷所說的。野干就是野狐。他沒有見過我的祖師，就私下輕慢誹謗。 心眼沒有開啟，誰不會被迷惑呢？先師正確地引用經文，從旁敲擊，仔細研核考問，惠邈禪師則無言以對。 『徴』，是舉證的意思。『擊節』，就是樂府中的柏梁體。

【English Translation】 English version:

『Da』 is not being attached to the act of contemplation. Starting from counting breaths, it ultimately reaches the state of contemplation, practice, cultivation, and transcendence of Samadhi, without any obstruction. 『Huan』 means bright. If this kind of contemplative wisdom was not already familiar from past lives, how could one realize it in a single lifetime? If it is like a morning flower blooming, with a beautiful scene unfolding in the courtyard, how wonderful would that be! He sighed and said: 『Without you, I cannot attain enlightenment; without me, you cannot recognize.』 The Samadhi entered is the preliminary expedient of the 『Lotus Samadhi』. The recitation initiated is the first turning Dharani (chū xuán tuó luó ní). The 『first turning Dharani』, the 『Wen Ju』 explains: 『Turning the false into emptiness.』 The 『hundreds of thousands of millions of turning Dharanis』 (bǎi qiān wàn yì xuán tuó luó ní) is 『turning emptiness into the false.』 The 『Dharma sound expedient Dharani』 (fǎ yīn fāng biàn tuó luó ní) uses the two as an expedient to enter the Middle Way, the First Principle Truth. The 『first』 now spoken of is the Five Grades and Ten Faiths. Taking the stage of abiding as true practice. That is, taking the Ten Faiths as an expedient. Now speaking of 『preliminary expedient』, it is known to belong to the Five Grades. As for when the Patriarch passed away, he said: 『I am only at the Five Grades.』 And yet he had some realization. Nanyue Huisi (Nányuè Huìsī) had already reached the Five Grades upon entering Samadhi, let alone after practicing for a long time, one can imagine the state of realization being even higher. His final statement of the Five Grades is immeasurable. Therefore, Liang Su (Liáng Sù) said: 『Is it the Equal Enlightenment stage? Is it the Wonderful Enlightenment stage?』 It is impossible to know. Even if there are thousands upon thousands of teachers of writing, searching for your eloquence, it cannot be exhausted. Among those who preach the Dharma, you are the foremost. Just as the Buddha praised Katyayana (Jiā zhān yán) and Purna (Fù lóu ná) as the foremost among those who preach the Dharma. Now Nanyue Huisi (Nányuè Huìsī) praises my Patriarch with the same meaning. At that time, there was Zen Master Huimiao (Huì miǎo chán shī), whose behavior was eccentric and whose arguments confused the world. He boasted to his disciples: 『What I proclaim is the true lion's roar, what they say is the cry of a jackal.』 Zen Master Huimiao (Huì miǎo chán shī) has no transmission, and it is not known which sutras or treatises he follows. He is known in Guang Prefecture for his heretical arguments, like the tenth volume of the Shurangama Sutra. A jackal is a wild fox. He had not seen my Patriarch and yet privately slandered him. If the eye of the mind has not been opened, who would not be confused? The former teacher correctly quoted the sutras, struck from the side, and carefully examined and questioned him, and Zen Master Huimiao (Huì miǎo chán shī) was at a loss for words. 『Zheng』 means to present evidence. 『Striking the beat』 refers to the Bai Liang style in the Music Bureau.

---

也。祖師以經論而攻之。科義而節之。即他之邪說不遑所據。舉止失措也。

揚簸慧風則糠秕可識。

世人治其稻米者。乘風揚之。去其秕殗。取其真谷。米則以箕簸之。去其糠碎。取其凈米也。秕亦作秕。不成稻者。乃殗谷也。

淘汰定水故砂礫易明。

淘汰者。謂洗澄也。小石曰砂。碎瓦曰礫。以祖師禪定之水。淘去邈師之砂礫。取其吾祖之明珠。範文政公謂。石中選玉。砂里淘金。即此意。

於是迷途知返。問津識濟。

當時邈師之徒舍邪歸正。從祖師者多矣。津。水也。濟。渡也。咸知學海之汪洋。愿乘般若之船濟渡矣。

仍於是夜夢見三層樓閣。邈立其下。己坐其上。

三層樓閣表三德之最要。祖師深解。故立其上。邈解邪辯故立其下。

又有一人攘臂怒目曰。何忽邈耶。何疑法耶。宜當問我。先師設難數關。賓主往復。怒人辭窮理喪。結舌亡言。

攘。音讓。掉臂無亂之貌。亡。音無。結舌則目瞪口呿。無言則聲消辭喪。既是邪神。豈敵正說。

因誡之曰。除諸法實相。余皆魔事。誡已不復見邈及興怒人。夕有聞者。謂為[讕-月+?]䆿。

夕者。師夢之夜。[讕-月+?]音蹋。䆿音乂。乃夢中語也。諶師改云謟者。非

【現代漢語翻譯】 現代漢語譯本： 也。祖師用經書理論來駁斥他，用科條義理解釋來限制他，這樣他的邪說就無從立足，舉止失措了。

揚起智慧的風，就能辨識出糠秕。

世人處理稻米的時候，會藉助風力揚起稻穀，去除其中的秕殼和未成熟的穀粒，留下真正的穀粒。對於米，則用簸箕揚起，去除糠皮和碎米，留下乾淨的米。秕，也寫作『秕』，指沒有長成稻子的穀粒，就是未成熟的穀粒。

洗滌澄清靜水，沙礫就容易顯現。

淘汰，指的是洗滌澄清。小石子叫做砂，碎瓦片叫做礫。祖師用禪定的水，淘去邈師（Miaoshi）的砂礫，留下我們祖師的明珠。範文政公曾說，『在石頭中選擇玉，在沙子里淘金』，就是這個意思。

於是，迷途的人知道返回，詢問渡口以便認識到可以渡河。

當時，邈師（Miaoshi）的徒弟們捨棄邪道歸於正道，跟隨祖師的人很多。津，是水邊渡口。濟，是渡河。大家都知道佛法之海的汪洋浩瀚，願意乘坐般若的船隻來渡過。

仍然在當晚夢見三層樓閣，邈師（Miaoshi）站在樓閣下，自己坐在樓閣上。

三層樓閣代表著法身、般若、解脫三德中最重要之處。祖師深刻理解，所以坐在樓閣上。邈師（Miaoshi）理解邪說詭辯，所以站在樓閣下。

又有一個人揮舞手臂，怒目而視，說：『為什麼輕視邈師（Miaoshi）？為什麼懷疑佛法？應該來問我。』先師設定難題，多次交鋒，雙方你來我往，那個憤怒的人理屈詞窮，結舌無言。

攘，讀音 ràng，是揮動胳膊沒有章法的樣子。亡，讀音 wú。結舌，就是目瞪口呆。無言，就是聲音消失，言辭喪失。既然是邪神，怎麼能敵得過正義的言論呢？

因此告誡他說：『除了諸法實相，其餘都是魔事。』告誡之後，不再見到邈師（Miaoshi）和那個發怒的人。晚上有聽到的人，認為是夢話。

夕，是祖師做夢的夜晚。[讕-月+?]，讀音tà，䆿，讀音yì，是夢中的話。諶師改為『謟』，是不對的。

【English Translation】 English version: Also. The Patriarch refuted him with scriptures and treatises, and restricted him with doctrinal interpretations, so that his heresies had no basis and he was at a loss.

When the wind of wisdom is winnowed, the chaff can be recognized.

When people process rice, they winnow the rice with the wind to remove the husks and immature grains, leaving the true grains. For the rice, they use a sieve to remove the bran and broken rice, leaving the clean rice. 『Bi』 is also written as 『秕』, referring to grains that have not grown into rice, which are immature grains.

When still water is washed and clarified, the sand and gravel are easily seen.

『Taotai』 means washing and clarifying. Small stones are called sand, and broken tiles are called gravel. The Patriarch used the water of Samadhi to wash away Miaoshi's (邈師) (Master Miao) sand and gravel, and took our Patriarch's bright pearl. Duke Fan Wenzheng said, 『Choosing jade from stones and panning for gold in sand』 is the same idea.

Therefore, those who were lost knew to return, and asked about the ferry to recognize that they could cross the river.

At that time, many of Miaoshi's (邈師) (Master Miao) disciples abandoned heresy and returned to the right path, and many followed the Patriarch. 『Jin』 means a ferry by the water. 『Ji』 means to cross the river. Everyone knew the vastness of the sea of Dharma and was willing to ride the boat of Prajna to cross over.

Still, that night he dreamed of a three-story pavilion, with Miaoshi (邈師) (Master Miao) standing below and himself sitting above.

The three-story pavilion represents the most important aspects of the three virtues: Dharmakaya, Prajna, and Liberation. The Patriarch understood deeply, so he sat above. Miaoshi (邈師) (Master Miao) understood heretical sophistry, so he stood below.

Then another person waved his arms and glared, saying, 『Why do you despise Miaoshi (邈師) (Master Miao)? Why do you doubt the Dharma? You should ask me.』 The former master set up difficult questions, and there were many exchanges. The angry person was at a loss for words and speechless.

『Rang』, pronounced ràng, is the appearance of waving arms without order. 『Wang』, pronounced wú. 『Jieshe』 means being dumbfounded. 『Wuyan』 means that the voice disappears and the words are lost. Since it is an evil spirit, how can it be a match for righteous speech?

Therefore, he warned him, 『Except for the true nature of all dharmas, everything else is the work of demons.』 After the warning, Miaoshi (邈師) (Master Miao) and the angry person were no longer seen. Those who heard it that night thought it was nonsense.

『Xi』 is the night the Patriarch dreamed. 『[讕-月+?]』, pronounced tà, 『䆿』, pronounced yì, are words in a dream. Master Chen's change to 『謟』 is incorrect.

---

也。

旦詣思所。具陳其相。師曰。汝觀般若不退品。凡幾種行類相貌。

奘譯。其經五百六十二卷中不退品者。本羅什法師所譯也。

九十六道經云。人若說法。神助怖之。汝既晝折慢幢。夜驅惡黨。邪不干正。法應爾也。

九十六道經。藏錄無名。恐隋世有之。亦恐九十六道經中說者多是魔爾。

思師造金字大品經竟。自開玄義。命令代講。是以智方日月。辯類懸河。卷舒稱會。有理存焉。

諶云。大品經即摩訶般若四十卷。什師譯龍樹智度論一百卷解者也。方者。比也。大智開發。比之日月照明破暗。懸河者。瀑布水也。四無礙辯如高嵓溜。晝夜流瀉無有間絕。卷則收歸一性。舒則廣演無窮。稱彼機緣。會合四悉。並存至理之謂。

唯有三三昧及三觀智用以咨審。余悉自裁。思師手持如意臨席贊曰。可謂法付法臣。法王無事者也。

如意者。古人謂之背爬。癢處爬之則可人意。今表如意說也。法王乃南嶽自稱。法臣則智者也。傳續。法燈破含生暗。如世聖王為民父母。朝府賢輔宣佈王令。家國清宴天下無事。

惠曠律師亦來會坐。思謂曰。老僧嘗聽賢子法耳。答曰。禪師所生。非曠之子。又曰。思亦無功。法華力耳。代講竟。思師誡曰。吾久羨南衡。

恨法無所委。汝粗得其門。甚適我願。吾解不謝汝。緣當相揖。

誡。囑也。羨。嘆也。委。托也。粗。略也。謝。下也。云粗得者。南嶽位在十信。大師位居五品。下不測上。故云粗得。據南山傳云。思在座聽代講竟。語學徒曰。此吾之義。愧恨其定力少爾。解不謝汝者。言我之智解不下於汝。但以今世因緣推之。不分師資高下。故用大法化道眾生。平揖行於世間如兄弟也。

今以付囑汝。汝可秉法逗緣傳燈化物。莫作最後斷種人也。

今文正同囑累品力勸菩薩流通法華也。秉。持也。逗。誘引也。最後者。末法之世也。若非聖師逗引。無緣了種。義似於斷也。

既奉嚴訓。不得扈從衡岳。

既。盡也。扈音戶。扈從者。陪奉也。凡隨尊上在路謂之扈從。史書。從駕在道曰扈從。晉王書云。陪扈鑾駕是也。於時思師尚在大蘇。未遑從南嶽。故云不得扈從衡岳。乃不獲陪奉師往南嶽也。

素聞金陵仁義淵藪。試往觀之。若法弘其地。則不辜付囑。

素者舊也。金陵古之揚州。李巡曰。江南之氣躁勁。厥性輕揚。故曰揚州。即今江寧府也。地曰金陵。水曰建業。山號蔣山。城曰石頭。金陵漢地理志云。古之秣陵。秦始皇改為建安。孫權改為建業。晉武帝平吳。復為秣陵。敏

【現代漢語翻譯】 現代漢語譯本： 『恨法無所委』，意思是（你）對佛法的領悟沒有可以挑剔的地方。『汝粗得其門』，意思是（你）大致掌握了佛法的門徑。（『粗』，是略微的意思。）『甚適我願』，意思是（你的領悟）非常符合我的期望。『吾解不謝汝』，意思是我的理解並不比你差。（『謝』，是低於的意思。）『緣當相揖』，意思是因緣到了，我們應當告別。

『誡』，是告誡的意思。『囑』，是囑託的意思。『羨』，是讚歎的意思。『委』，是委託的意思。『粗』，是略微的意思。『謝』，是低於的意思。說『粗得』，是因為南嶽（指慧思大師）的果位在十信位，而大師（指智顗大師）的果位在五品位，下位的人無法完全測度上位者的境界，所以說『粗得』。根據《南山傳》記載，慧思大師在座聽智顗大師講法完畢后，對學徒們說：『這是我的義理，遺憾的是我的定力還不夠。』『解不謝汝』，是說我的智慧理解不低於你。但從今世的因緣來看，不分師徒的高下，所以用大法教化眾生，像兄弟一樣平等地在世間行走。

『今以付囑汝』，現在將佛法囑託給你。『汝可秉法逗緣傳燈化物』，你可以秉持佛法，引導有緣眾生，傳續佛法的光明，教化他們。（『秉』，是持有的意思。『逗』，是誘導的意思。）『莫作最後斷種人也』，不要成為末法時代斷絕佛法種子的人。

這段話正如同《法華經·囑累品》中極力勸勉菩薩流通《法華經》一樣。『秉』，是持有的意思。『逗』，是誘導的意思。『最後』，指的是末法時代。如果不是聖師引導，眾生就沒有機會了悟佛法，這就像斷絕了佛法的種子一樣。

『既奉嚴訓，不得扈從衡岳』，既然已經接受了您的嚴格教誨，我就不能跟隨著您前往衡岳了。（『既』，是盡的意思。『扈』，讀作戶。『扈從』，是陪同侍奉的意思。凡是跟隨尊長在路上都叫做扈從。《史書》中說，跟隨皇帝出行叫做扈從。晉王的書信中說，陪同皇帝的車駕也叫做扈從。）當時慧思大師還在大蘇山，沒有時間跟隨南嶽，所以說『不得扈從衡岳』，就是不能陪同侍奉老師前往南嶽。

『素聞金陵仁義淵藪，試往觀之。若法弘其地，則不辜付囑』，我一直聽說金陵是仁義道德匯聚的地方，想去那裡看看。如果佛法能在那裡弘揚，那就不辜負您的囑託。（『素』，是向來的意思。金陵，就是古代的揚州。《李巡》說，江南的民風輕浮急躁，所以叫做揚州，也就是現在的江寧府。金陵是地名，建業是水名，蔣山是山名，石頭是城名。《金陵漢地理志》記載，金陵是古代的秣陵，秦始皇改為建安，孫權改為建業，晉武帝平定吳國后，又改為秣陵。）

【English Translation】 English version: 'Hate fa wu suo wei' (恨法無所委) means there is nothing to criticize in your understanding of the Dharma. 'Ru cu de qi men' (汝粗得其門) means you have roughly grasped the gateway to the Dharma. ('Cu' (粗) means roughly.) 'Shen shi wo yuan' (甚適我願) means your understanding is very much in line with my expectations. 'Wu jie bu xie ru' (吾解不謝汝) means my understanding is no worse than yours. ('Xie' (謝) means inferior to.) 'Yuan dang xiang yi' (緣當相揖) means the karmic conditions have arrived, and we should bid farewell.

'Jie' (誡) means admonishment. 'Zhu' (囑) means entrustment. 'Xian' (羨) means admiration. 'Wei' (委) means to entrust. 'Cu' (粗) means roughly. 'Xie' (謝) means inferior to. Saying 'cu de' (粗得) is because Nanyue (南嶽, referring to Huisi (慧思) Master) is at the Ten Faiths position, while the Master (referring to Zhiyi (智顗) Master) is at the Five Grades position. Those in lower positions cannot fully fathom the realm of those in higher positions, hence the saying 'cu de'. According to the 'Nanshan Zhuan' (南山傳) record, after Huisi Master listened to Zhiyi Master's Dharma lecture, he said to his disciples: 'This is my doctrine, but I regret that my samadhi power is not enough.' 'Jie bu xie ru' (解不謝汝) means my wisdom and understanding are no less than yours. However, considering the karmic conditions of this life, we do not distinguish between the superiority of teacher and disciple, so we use the Great Dharma to transform sentient beings, walking in the world like brothers.

'Jin yi fu zhu ru' (今以付囑汝), now I entrust the Dharma to you. 'Ru ke bing fa dou yuan chuan deng hua wu' (汝可秉法逗緣傳燈化物), you can uphold the Dharma, guide sentient beings with affinities, transmit the light of the Dharma, and transform them. ('Bing' (秉) means to uphold. 'Dou' (逗) means to guide.) 'Mo zuo zui hou duan zhong ren ye' (莫作最後斷種人也), do not become the person who cuts off the seed of the Dharma in the Dharma-ending age.

This passage is just like the 'Entrustment Chapter' of the 'Lotus Sutra', which strongly encourages Bodhisattvas to circulate the 'Lotus Sutra'. 'Bing' (秉) means to uphold. 'Dou' (逗) means to guide. 'Zui hou' (最後) refers to the Dharma-ending age. If it were not for the guidance of a holy teacher, sentient beings would have no chance to awaken to the Dharma, which would be like cutting off the seed of the Dharma.

'Ji feng yan xun, bu de hu cong Heng Yue' (既奉嚴訓，不得扈從衡岳), now that I have received your strict teachings, I cannot follow you to Heng Yue (衡岳). ('Ji' (既) means already. 'Hu' (扈) is pronounced hu. 'Hu cong' (扈從) means to accompany and serve. All those who follow a superior on the road are called hu cong. The 'Historical Records' say that following the emperor on a journey is called hu cong. The letter from the King of Jin says that accompanying the emperor's carriage is also called hu cong.) At that time, Huisi Master was still at Da Su Mountain (大蘇山) and did not have time to follow Nanyue, so he said 'bu de hu cong Heng Yue' (不得扈從衡岳), which means he could not accompany and serve the teacher to Heng Yue.

'Su wen Jinling ren yi yuan sou, shi wang guan zhi. Ruo fa hong qi di, ze bu gu fu zhu' (素聞金陵仁義淵藪，試往觀之。若法弘其地，則不辜付囑), I have always heard that Jinling (金陵) is a place where benevolence and righteousness gather, and I want to go there to see. If the Dharma can be propagated there, then I will not fail your entrustment. ('Su' (素) means always. Jinling is the ancient Yangzhou (揚州). 'Li Xun' (李巡) said that the customs of Jiangnan (江南) are frivolous and impetuous, so it is called Yangzhou, which is now Jiangning Prefecture (江寧府). Jinling is the name of the place, Jianye (建業) is the name of the water, Jiang Mountain (蔣山) is the name of the mountain, and Stone City (石頭城) is the name of the city. The 'Jinling Han Geography Records' (金陵漢地理志) records that Jinling was the ancient Moling (秣陵), which Qin Shi Huang (秦始皇) changed to Jian'an (建安), Sun Quan (孫權) changed to Jianye, and Emperor Wu of Jin (晉武帝) changed back to Moling after pacifying Wu (吳).)

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帝諱業。改為建康。凡六朝達國之地。始孫權。次東晉。次劉宋。次南齊。次梁武。至陳六朝。計四十餘帝。總三百餘年。如李白詩云。四十餘帝三百秋。功名事蹟隨東流。又金華釋保暹懷古詩云。石城秋月滿。煙水冷蕭蕭。戰氣悲千古。歌聲鼓六朝。蛩鳴宮草暗。霜白井梧凋。竟日秦淮上。思賢莫可招。淵藪者。水深闊者曰淵。陂澤廣者曰藪。淵水深可比六代賢臣之智。藪澤廣可比六代賢臣之量。爾雅。載天下十藪。故藉此喻。試則探試也。一觀君臣可化。二觀緇素𠃔從。若可弘演則不負師之付囑。

仍共法喜等二十七人同至陳都。

智者入陳。時年三十。陳都金陵凡五主。共三十三年。即第三廢帝光太元年。在位㐫淫。至二年十一月太后令廢為臨海郡王。后即宣帝。改元太建。

然上德不德。又智音者寡。

老子云。上德不德。言上德隱耀。世實難知。未露風猷。誰先可鑑。故知音者少也。

有一老僧厥名法濟。即何凱之從叔也。自矜禪學。倚臥問言。有人入定聞攝山地動。知僧詮練無常。此何禪也。

厥者。其也。自衿敖慢之貌。此乃得未到定初禪氣分。未能深入。如經心在定故能知世間生滅法相。即此義也。無脩敬之禮。身靠倚背而忽。祖師卒問之曰也。攝山在建康北

【現代漢語翻譯】 現代漢語譯本 帝名諱為業。改名為建康。總共有六個朝代在此建都，分別是孫權建立的吳，東晉，劉宋，南齊，梁武帝建立的梁，以及陳朝。這六個朝代總共有四十多位皇帝，歷時三百多年。正如李白的詩所說：『四十餘帝三百秋，功名事蹟隨東流。』還有金華釋保暹的懷古詩寫道：『石城秋月滿，煙水冷蕭蕭。戰氣悲千古，歌聲鼓六朝。蛩鳴宮草暗，霜白井梧凋。竟日秦淮上，思賢莫可招。』淵藪（Yuansou）：水深而廣闊的地方稱為淵，水面寬廣的沼澤稱為藪。淵可以比作六朝賢臣的智慧深邃，藪可以比作六朝賢臣的度量寬廣。《爾雅》記載了天下十藪，所以藉此來比喻。試，就是探試。一是觀察君臣是否可以被教化，二是觀察僧俗是否願意歸從。如果可以弘揚佛法，就不辜負老師的囑託。 於是與法喜等二十七人一同前往陳都。 智者大師進入陳都時，年齡三十歲。陳都金陵經歷了五位君主，共三十三年。當時是第三位被廢黜的皇帝陳廢帝光太元年間，他在位時兇暴淫亂，到第二年十一月，太后下令廢黜他為臨海郡王。之後即位的是陳宣帝，改年號為太建。 然而，具有上等品德的人不炫耀自己的德行，而且懂得智慧之音的人很少。 老子說：『上德不德』，意思是具有上等品德的人隱藏光芒，世人難以瞭解。在沒有顯露出卓越的才能之前，誰又能事先鑑別呢？所以懂得智慧之音的人很少。 有一位老僧，他的名字叫法濟，是何凱的堂叔。他自誇精通禪學，倚靠著身體發問：『有人入定后聽到攝山（Sheshan）[地名]發生地震，知道僧詮（Sengquan）[人名]在修習無常觀，這是什麼禪？』 厥，就是『其』的意思。自矜，是傲慢自大的樣子。這只是得到尚未深入的初禪氣分，未能深入禪定。如同經中所說，心在定中，所以能夠知道世間的生滅法相，就是這個意思。他沒有脩敬之禮，身體靠著倚背而輕慢。祖師突然問他。

【English Translation】 English version The emperor's given name was Ye. It was renamed Jiankang. In total, six dynasties established their capital here: first, Wu established by Sun Quan (Sun Quan) [name of a person], then the Eastern Jin, the Liu Song, the Southern Qi, the Liang established by Emperor Wu of Liang, and finally the Chen dynasty. These six dynasties had more than forty emperors in total, lasting for over three hundred years. As Li Bai's poem says: 'Forty-odd emperors, three hundred autumns, fame and deeds flow eastward.' Also, the nostalgic poem by Shi Baoxian (Shi Baoxian) [name of a person] of Jinhua says: 'The autumn moon is full over Stone City, the misty waters are cold and desolate. The war spirit grieves for thousands of years, the songs and drums of the six dynasties. Crickets chirp in the dark palace grass, frost whitens the wellside wutong tree. All day long on the Qinhuai River, thinking of the wise, but none can be summoned.' Yuansou (Yuansou) [term]: A place with deep and wide water is called Yuan, and a broad swamp is called Sou. Yuan can be compared to the profound wisdom of the virtuous ministers of the Six Dynasties, and Sou can be compared to the broad-mindedness of the virtuous ministers of the Six Dynasties. The Erya records the ten Sou of the world, so this is used as a metaphor. Shi means to test. First, to observe whether the ruler and ministers can be transformed, and second, to observe whether monks and laypeople are willing to follow. If the Dharma can be promoted, then the teacher's entrustment will not be betrayed. Then, together with Faxi (Faxi) [name of a person] and twenty-seven others, they went to the Chen capital. When Zhiyi (Zhiyi) [name of a person] entered the Chen capital, he was thirty years old. The Chen capital, Jinling, had five rulers, for a total of thirty-three years. At that time, it was the first year of Guangtai of the third deposed emperor of Chen, who was tyrannical and licentious during his reign. In the eleventh month of the second year, the Empress Dowager ordered him to be deposed as the Prince of Linhai. Later, Emperor Xuan ascended the throne and changed the era name to Taijian. However, those with superior virtue do not boast of their virtue, and few understand the sound of wisdom. Laozi said: 'Superior virtue is not virtue,' meaning that those with superior virtue hide their brilliance, and it is difficult for the world to understand. Before outstanding talents are revealed, who can discern them in advance? Therefore, few understand the sound of wisdom. There was an old monk whose name was Faji (Faji) [name of a person], who was He Kai's (He Kai) [name of a person] uncle. He boasted of his mastery of Chan Buddhism, leaning back and asking: 'Someone in meditation heard an earthquake on She Mountain (Sheshan) [name of a place], and knew that Sengquan (Sengquan) [name of a person] was practicing impermanence. What kind of Chan is this?' Jue means 'its'. Self-pride is an arrogant and conceited appearance. This is just obtaining the initial Chan atmosphere that has not yet been deeply entered, and has not been able to deeply enter samadhi. As the sutra says, the mind is in samadhi, so it is able to know the phenomena of birth and death in the world, that is the meaning. He had no respect, leaning back and being disrespectful. The Patriarch suddenly asked him.

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六七里。止觀寺有詮法師。此僧無正傳。附攝山棲霞寺惠布傳中。布學詮師三論。時人謂之語曰。詮公四友。所謂伏虎朗．領悟辯．文章勇．得意布。文在續傳第十七卷。練無常者。文出禪秘要經三卷。羅什于逍遙園譯。佛為拘絺罹難陀說。始說身念處。觀白骨不凈等凡三十六觀門。其三昧成。次第當證四果。只於四大地．水．火．風入定觀察。故經中卷第十七觀云。得此觀時自然生四黑象。直至下文云。黑象欲㧞此樹。樹一根動。此樹動時。行者自見繩床下地自然震動。日日如是。地動之時。見其七佛與聲聞眾廣為行者說三十七助聖道法。如是觀時。狂象大吼。拔樹令動。時見一切地六震動。復更普見三千大千世界一切地動。經文甚廣。須者往撿。

答曰。邊定不深。邪乘暗入。若取若說。定壞無疑。

方入初禪至未到定。若入滅盡定方乃云深。詮師所練無常。是藏教初心生滅觀。智望衍門。還成未了。

濟驚起謝曰。老僧身嘗得此定。向靈耀則公說之則所不解。說已永失。

此定若取。必為楞嚴十種大魔。若頻說露。定心易散。故當壞也。則公既不習禪。故難知定相也。

今聞所未聞。非直善知法相。亦乃懸見他心。

濟前倚臥輕問。次則驚起不安。順服之辭。其文可見。

【現代漢語翻譯】 現代漢語譯本： 六七里。止觀寺有詮法師（Quan Fashi）。這位僧人沒有正式的傳記，附在攝山棲霞寺惠布（Huibu）的傳記中。惠布（Huibu）學習了詮法師（Quan Fashi）的三論。當時的人們有句話說：『詮公四友』，指的是伏虎朗（Fuhu Lang）、領悟辯（Lingwu Bian）、文章勇（Wenzhang Yong）、得意布（Deyi Bu）。相關文字在續傳第十七卷。練無常者，相關文字出自《禪秘要經》三卷，鳩摩羅什（Kumarajiva）在逍遙園翻譯。佛陀為拘絺罹難陀（Kutila-nanda）講述。開始講述身念處，觀察白骨不凈等共三十六種觀門。他的三昧成就后，次第應當證得四果。只是在四大地、水、火、風中入定觀察。所以經中卷第十七觀說，得到這種觀想時，自然會生出四頭黑象。直到下文說，黑象想要拔掉這棵樹，樹的一根動了。這棵樹動的時候，修行者自己看到繩床下的地自然震動。每天都這樣。地動的時候，看到七佛（Seven Buddhas）與聲聞眾廣泛地為修行者講述三十七助聖道法。這樣觀想的時候，狂象大吼，拔樹令其動搖。這時看到一切大地六種震動。又普遍看到三千大千世界一切大地都在震動。經文內容很多，需要的人可以去查閱。

回答說：邊定不深，邪乘暗中侵入。如果執取或宣說，禪定壞滅無疑。

剛入初禪到未到定，如果進入滅盡定才可以說是深。詮法師（Quan Fashi）所修習的無常觀，是藏教初心者的生滅觀。智者大師（Zhiyi）的《觀心論》和《四念處》等，還屬於未了義。

濟（Ji）驚恐地起身道謝說：老僧我曾經得到過這種禪定，向靈耀則公（Lingyao Zegong）說起，則公（Zegong）不理解。說完之後就永遠失去了。

這種禪定如果執取，必定會被《楞嚴經》中的十種大魔所趁。如果頻繁地宣說，定心容易散失，所以會壞滅。則公（Zegong）既然不習禪，所以難以知道禪定的相狀。

今天聽到了從未聽過的，不只是善於了解法相，而且還能預見到他人的心念。

濟（Ji）先前倚靠著身體輕聲詢問，後來驚恐起身不安，順從佩服的言辭，文章中可以看出來。

【English Translation】 English version: Six or seven li. Zhiguan Temple had Dharma Master Quan (Quan Fashi). This monk has no official biography and is attached to the biography of Huibu (Huibu) of Sheshan Qixia Temple. Huibu (Huibu) studied Dharma Master Quan's (Quan Fashi) Three Treatises. At that time, people had a saying: 'Quan's Four Friends,' referring to Fuhu Lang, Lingwu Bian, Wenzhang Yong, and Deyi Bu. The relevant text is in the seventeenth volume of the Continued Biographies. The practitioner of impermanence, the relevant text comes from the three volumes of the Sutra of the Secret Essentials of Dhyana, translated by Kumarajiva in Xiaoyao Garden. The Buddha spoke to Kutila-nanda. He began by explaining the mindfulness of the body, observing the impurity of white bones, etc., a total of thirty-six gates of contemplation. When his samadhi is accomplished, he should gradually attain the four fruits. He only enters samadhi and observes the four great elements of earth, water, fire, and wind. Therefore, the seventeenth contemplation in the middle volume of the sutra says that when this contemplation is attained, four black elephants will naturally arise. Until the following text says that the black elephants want to uproot this tree, and one of the tree's roots moves. When this tree moves, the practitioner himself sees the ground under the rope bed naturally shaking. This happens every day. When the ground shakes, he sees the Seven Buddhas and the assembly of sravakas extensively explaining the thirty-seven aids to enlightenment for the practitioner. When contemplating in this way, the mad elephants roar loudly, uprooting the tree and causing it to shake. At this time, he sees all the earth shaking in six ways. Furthermore, he universally sees all the earth in the three thousand great thousand worlds shaking. The sutra text is very extensive; those who need it can go and look it up.

The answer is: The border samadhi is not deep, and the evil vehicle secretly enters. If one grasps or speaks of it, the samadhi will undoubtedly be destroyed.

Just entering the first dhyana to the access concentration, only entering the cessation attainment can be called deep. The impermanence contemplation practiced by Dharma Master Quan (Quan Fashi) is the contemplation of arising and ceasing for beginners in the Tripitaka teaching. Zhiyi's works such as 'Guān Xīn Lùn' and 'Four Foundations of Mindfulness' are still incomplete.

Ji (Ji) rose up in surprise and thanked him, saying: This old monk once attained this samadhi and spoke of it to Lingyao Zegong (Lingyao Zegong), but Zegong (Zegong) did not understand. After speaking of it, it was lost forever.

If this samadhi is grasped, it will surely be taken advantage of by the ten great demons in the Surangama Sutra. If it is frequently spoken of, the mind of samadhi will easily be scattered, so it will be destroyed. Since Zegong (Zegong) does not practice dhyana, it is difficult to know the characteristics of samadhi.

Today I have heard what I have never heard before, not only am I good at understanding the characteristics of dharmas, but I can also foresee the thoughts of others.

Ji (Ji) previously leaned on his body and asked softly, then rose up in surprise and unease, words of obedience and admiration, which can be seen in the text.

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上云知音者寡。今決破濟禪以作發起之由也。

濟以告凱。凱告朝野。由是聲馳道俗。請益成蹊。

朝則兩班文武。野則郡縣官僚。道則慕法僧尼。俗則受化男女。初聞未曉。再問方明。故曰請益。凡請益者。須至恭謹禮記。請益必起。蹊者。大路也。摩肩問道。日日不停。故踏于小徑成於大路矣。

大忍法師。梁朝檀德。養道開善。不交當世。時有義集。來會蔣山。

大忍法師。僧史無傳。附於隋杭州靈隱天竺寺真觀法師傳中。略云。大忍法師。匿影鐘山。游心方等。將欲試瞻高士。問津于觀。因操桴扣寂用呈玄妙。忍乃嘆曰。龍樹之道方興東矣。忍師梁朝剃落。隋世圓寂。檀德者。檀。高也。居開善寺。保養大道。不交世俗也。義集者。古之法會皆相立難。用揚大道。近世無之。

雖有折角重席。忍無所容與。

折角者。前漢書。朱云。字子游。魯人。善周易。特少府。姓五鹿。名充宗。亦通易。元帝欲令講論。諸儒無能抗者。有薦云。召入攝齊登堂既論。連拄五鹿君。拄音主。刺也。言下墮負。故諸儒為之曰。五鹿嶽嶽。朱云折角。嶽嶽。角高貌。鹿角雖高。被朱云難折也。重席者。後漢書文學傳云。戴憑。字次仲。正旦群臣朝賀百僚畢會。光武令群臣能說經者更相難詰

【現代漢語翻譯】 現代漢語譯本： 上契合雲端智慧的人很少。現在我決心破除濟禪（Ji Chan，禪宗的一種）的迷霧，以此作為發起（某種事業或討論）的開端。 濟（Ji，人名）把這個想法告訴了凱（Kai，人名）。凱又告訴了朝廷和民間。因此，濟的名聲傳遍了僧俗兩界，前來請教的人絡繹不絕。 朝廷中有文武百官，民間有郡縣官僚，僧侶中有仰慕佛法的僧尼，俗人中有接受教化的男女。起初聽聞時還不明白，經過再三詢問才逐漸明白。所以說是『請益』。凡是前來請教的人，必須非常恭敬，符合禮儀。請教時必須站起來。『蹊』，指的是大路。人們摩肩接踵地問道，每天都不停歇，因此在小路上行走的人多了，也就變成了大路。 大忍法師（Daren Fashi，法師名），是梁朝的檀德（Tande，法號），在開善寺（Kaisan Temple）修養佛道，不與當世之人交往。當時有一個義集（Yiji，法會），來到蔣山（Jiang Mountain）舉行。 大忍法師（Daren Fashi）的事蹟在僧史中沒有記載，附在隋朝杭州靈隱天竺寺（Lingyin Tianzhu Temple）真觀法師（Zhenguan Fashi）的傳記中。大致記載說，大忍法師（Daren Fashi）隱居在鐘山（Zhong Mountain），專心研究方等經典。將要試探一下高士的見識，向真觀法師（Zhenguan Fashi）請教。於是敲擊法器，用玄妙的佛理來請教。大忍法師（Daren Fashi）聽後感嘆說：『龍樹菩薩（Nagarjuna）的佛法將要在東方興盛了！』大忍法師（Daren Fashi）在梁朝出家，在隋朝圓寂。檀德（Tande），『檀』是高的意思。居住在開善寺（Kaisan Temple），保養大道，不與世俗交往。義集（Yiji），古代的法會都互相辯論，用來弘揚大道，近世已經沒有了。 即使有折角（Zhe Jiao）和重席（Chong Xi）的場面，大忍法師（Daren Fashi）也沒有表現出任何容忍或退讓。 『折角』，出自《前漢書》。朱云（Zhu Yun），字子游，是魯國人，精通《周易》。擔任少府。姓五鹿（Wulu），名充宗（Chongzong），也精通《周易》。元帝想讓他們辯論，眾儒生沒有能與他抗衡的。有人推薦了朱云（Zhu Yun），召他入朝，整理衣冠登上殿堂進行辯論。朱云（Zhu Yun）連續攻擊五鹿充宗（Wulu Chongzong）。『拄』，是刺的意思。意思是五鹿充宗（Wulu Chongzong）辯論失敗。所以眾儒生為之說：『五鹿充宗（Wulu Chongzong）高高在上，朱云（Zhu Yun）卻能折斷他的角。』『嶽嶽』，是角高的樣子。鹿角雖然高，卻被朱云（Zhu Yun）難倒了。『重席』，出自《後漢書·文學傳》。戴憑（Dai Ping），字次仲，正旦這天，群臣朝賀，百官聚會。光武帝讓群臣中能講解經書的人互相辯難。

【English Translation】 English version: Few are those who truly understand the wisdom of the heavens. Now, I am determined to break through the obscurities of Ji Chan (a school of Chan Buddhism), using this as the starting point for initiating (a certain undertaking or discussion). Ji (a person's name) told Kai (a person's name) about this idea. Kai then told the court and the common people. As a result, Ji's reputation spread throughout both the monastic and secular worlds, and those who came to seek guidance formed a continuous stream. In the court, there were civil and military officials; among the common people, there were officials from the prefectures and counties; among the monks and nuns, there were those who admired the Dharma; and among the laity, there were men and women who received teachings. At first, they did not understand when they heard it, but after repeated inquiries, they gradually understood. Therefore, it is called 'seeking guidance'. All those who come to seek guidance must be very respectful and observe etiquette. They must stand up when seeking guidance. 'Xi' refers to a main road. People asked questions shoulder to shoulder, day after day without stopping, so the small path became a main road. Daren Fashi (a Dharma master's name) was Tande (a Dharma name) of the Liang Dynasty, cultivating the Way at Kaisan Temple (Kaisan Temple), and not associating with the people of his time. At that time, there was a Yiji (a Dharma assembly) held at Jiang Mountain (Jiang Mountain). The deeds of Daren Fashi (Daren Fashi) are not recorded in the monastic histories, but are attached to the biography of Zhenguan Fashi (Zhenguan Fashi) of Lingyin Tianzhu Temple (Lingyin Tianzhu Temple) in Hangzhou during the Sui Dynasty. It is roughly recorded that Daren Fashi (Daren Fashi) lived in seclusion on Zhong Mountain (Zhong Mountain), focusing on the study of the Vaipulya Sutras. Intending to test the knowledge of a noble scholar, he sought guidance from Zhenguan Fashi (Zhenguan Fashi). So he struck the Dharma instrument and used profound Buddhist principles to inquire. After listening, Daren Fashi (Daren Fashi) exclaimed: 'Nagarjuna's (Nagarjuna) Dharma will flourish in the East!' Daren Fashi (Daren Fashi) was ordained in the Liang Dynasty and passed away in the Sui Dynasty. Tande (Tande), 'Tan' means high. He lived in Kaisan Temple (Kaisan Temple), nurturing the Great Way, and not associating with the secular world. Yiji (Yiji), ancient Dharma assemblies all involved mutual debate to promote the Great Way, but there are none in recent times. Even if there were scenes of Zhe Jiao (Zhe Jiao) and Chong Xi (Chong Xi), Daren Fashi (Daren Fashi) did not show any tolerance or concession. 'Zhe Jiao' comes from the 'Book of the Former Han Dynasty'. Zhu Yun (Zhu Yun), whose courtesy name was Ziyou, was a native of Lu and was proficient in the 'Book of Changes'. He served as Shaofu. His surname was Wulu (Wulu), and his given name was Chongzong (Chongzong), and he was also proficient in the 'Book of Changes'. Emperor Yuan wanted them to debate, but none of the Confucian scholars could compete with him. Someone recommended Zhu Yun (Zhu Yun), who was summoned to court, tidied his clothes, and ascended the hall to debate. Zhu Yun (Zhu Yun) continuously attacked Wulu Chongzong (Wulu Chongzong). 'Zhu' means to stab. It means that Wulu Chongzong (Wulu Chongzong) failed in the debate. Therefore, the Confucian scholars said: 'Wulu Chongzong (Wulu Chongzong) is high above, but Zhu Yun (Zhu Yun) can break his horns.' 'Yue Yue' is the appearance of high horns. Although the deer's horns are high, they were stumped by Zhu Yun (Zhu Yun). 'Chong Xi' comes from the 'Biography of Literature' in the 'Book of the Later Han Dynasty'. Dai Ping (Dai Ping), whose courtesy name was Cizhong, on the day of the New Year's Day, the officials paid their respects, and all the officials gathered. Emperor Guangwu ordered those among the officials who could explain the scriptures to debate with each other.

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。義有不通輒而奪席以益通者。憑遂重坐五十餘席。故京師為之語曰。解義不窮戴侍中。言智解無盡矣。此顯忍師當世高德。縱有朱戴之揵．忍之威重則不容與也。容與者。鷗鳥相狎。此語出唐明皇。

先師觀慧縱橫。聽者傾耳。眾成彈指合掌。皆言聞所未聞。忍嘆曰。此非文疏所出。乃是觀機縱辯。般若非鈍非利。利鈍由緣。豐富適時。是其利相。

般若之智隨機所宜。利者深說。鈍者淺說。故曰豐富適時。適。悅也。開解群迷。令他悅意。此說法利相也。

池深華大可意得。

大論云。見雨猛。知龍粗。睹池深。知華大也。

慶餘暉之有幸。使老疾而忘疲。先達稱詠。故頌聲溢道。

忍師年老。如夕陽晚景日將隱山。但有殘照余影。而在聽祖師談。雖是老年。久坐忘疲。先達者章安指忍也。頌者。毛詩云。美盛德之形容也。溢者滿也。道。路也。祖師之德。嘉聲美譽滿於道路矣。

於時長干惠辯延入定凞。

長干寺在揚州。辯師先住。即止觀寺僧詮弟子。當時有譽。人謂之長干領語辯是也。言定凞者筆誤。乃是宋凞。梁傳第六云。僧伽羅哆。此云宋濟。宋景帝末年至京師。元嘉十年卜居鐘阜建立精舍。即宋凞寺也。用美乎宋凞之平也。

天宮僧晃請居佛

【現代漢語翻譯】 現代漢語譯本：如果有人對經義理解不透徹，戴侍中（官名，以博學多聞著稱）就會主動讓出自己的座位，以便讓對方充分理解。因此，憑著對經義的精通，戴侍中經常要重新坐回五十多個席位。所以京城裡流傳著這樣一句話：『解釋經義沒有窮盡，就找戴侍中。』意思是說他的智慧和理解是無窮無盡的。這顯示了忍師（指某位精通佛法的僧人）是當世的高德之人。即使有像朱云、戴憑那樣敢於直言勸諫的人，憑藉忍師的威望和德行，也是能夠包容和接納的。『容與』，是說像鷗鳥一樣互相親近，沒有隔閡。這個典故出自唐明皇。

先師（指某位受人尊敬的老師）的智慧如觀慧般縱橫無礙，聽眾都傾耳聆聽。許多人情不自禁地彈指、合掌，都說聽到了前所未聞的道理。忍師感嘆說：『這些道理不是從文字疏解中得來的，而是觀照機緣而隨機應變的辯才。般若智慧（梵語，指通過修行獲得的智慧）既非遲鈍也非敏銳，敏銳或遲鈍取決於因緣。』豐富而適時，正是般若智慧的有利之處。

般若智慧的運用要根據具體情況而定，對於理解能力強的人，就深入地講解；對於理解能力弱的人，就淺顯地講解。所以說『豐富適時』。『適』，就是悅。開導解脫眾生的迷惑，使他們心生喜悅，這就是說法有利的一面。

池塘深邃，蓮花才能開得碩大，令人心生歡喜。

《大智度論》（佛教論書）中說：『看到雨勢猛烈，就知道龍的體型粗壯；看到池塘深邃，就知道蓮花碩大。』

慶幸能夠沐浴在（忍師）智慧的餘暉之中，即使年老體弱也忘記了疲憊。先達（指有學識、有經驗的人）都讚美歌頌，所以讚美的聲音充滿了道路。

忍師年事已高，就像夕陽西下，光輝即將隱沒在山中，但仍然有殘餘的光芒照耀。能夠聆聽祖師（指某位受人尊敬的祖師）的教誨，即使是老年人，也能久坐而忘記疲憊。『先達』，章安（地名）指的是忍師。『頌』，《毛詩》中說，是讚美盛德的形容。『溢』，是充滿的意思。『道』，是道路的意思。祖師的德行，美好的聲譽充滿了道路。

當時，長干寺（寺名，位於揚州）的惠辯（人名）被延請入宋凞（人名）的住所。

長干寺位於揚州。惠辯法師先前住在那裡，是止觀寺僧詮（人名）的弟子，當時很有名氣，人們稱他為長干領語辯。說『定凞』是筆誤，應該是宋凞。《梁傳》第六卷記載：僧伽羅哆（梵語，人名），翻譯成漢語是宋濟。宋景帝末年來到京師，元嘉十年在鐘阜（地名）建造精舍，就是宋凞寺。讚美宋凞的平定。

【English Translation】 English version: If someone didn't understand the meaning of the scriptures, Dai Shizhong (an official title, known for his extensive knowledge) would voluntarily give up his seat to allow the other person to fully understand. Therefore, relying on his thorough understanding of the scriptures, Dai Shizhong often had to reoccupy more than fifty seats. So there was a saying circulating in the capital: 'If you can't exhaust the meaning of the scriptures, look for Dai Shizhong.' It meant that his wisdom and understanding were endless. This shows that Master Ren (referring to a monk proficient in Buddhism) was a person of high virtue in his time. Even if there were people like Zhu Yun and Dai Ping who dared to speak frankly and advise, Master Ren, with his prestige and virtue, would be able to tolerate and accept them. 'Rongyu' means to be close to each other like seagulls, without any barriers. This allusion comes from Emperor Ming of Tang.

The wisdom of the former teacher (referring to a respected teacher) was as unhindered as the wisdom of Guan Hui, and the listeners listened attentively. Many people couldn't help but snap their fingers and put their palms together, saying that they had heard principles they had never heard before. Master Ren sighed and said: 'These principles do not come from textual explanations, but are talents of debate that adapt to the circumstances by observing the opportunities. Prajna wisdom (Sanskrit, referring to the wisdom gained through practice) is neither dull nor sharp, and sharpness or dullness depends on conditions.' Rich and timely is precisely the beneficial aspect of Prajna wisdom.

The application of Prajna wisdom should be based on specific circumstances. For those with strong comprehension, explain in depth; for those with weak comprehension, explain in a simple way. Therefore, it is said to be 'rich and timely'. 'Shi' means joy. Guiding and liberating the confusion of sentient beings, making them feel happy, this is the beneficial aspect of preaching.

A deep pond allows large lotuses to bloom, bringing joy to the heart.

The Mahaprajnaparamita-sastra (a Buddhist treatise) says: 'Seeing the heavy rain, one knows the dragon is thick; seeing the deep pond, one knows the lotus is large.'

I am fortunate to be bathed in the afterglow of (Master Ren's) wisdom, and even in old age and weakness, I forget my fatigue. The predecessors (referring to knowledgeable and experienced people) all praised and sang, so the voices of praise filled the roads.

Master Ren is old, like the setting sun, whose light is about to disappear into the mountains, but there is still residual light shining. Being able to listen to the teachings of the Patriarch (referring to a respected patriarch), even the elderly can sit for a long time and forget their fatigue. 'Xianda', Zhang'an (a place name) refers to Master Ren. 'Song', the Mao Shi says, is a description of praising great virtue. 'Yi' means full. 'Dao' means road. The Patriarch's virtue, the beautiful reputation, fills the roads.

At that time, Huibian (a person's name) of Changgan Temple (a temple name, located in Yangzhou) was invited to the residence of Song Xi (a person's name).

Changgan Temple is located in Yangzhou. Dharma Master Huibian previously lived there and was a disciple of Sengquan (a person's name) of Zhiguan Temple. He was very famous at the time, and people called him Changgan Lingyubian. Saying 'Ding Xi' is a mistake, it should be Song Xi. Volume 6 of Liang Zhuan records: Sangharata (Sanskrit, a person's name), translated into Chinese is Song Ji. He came to the capital at the end of Emperor Jing of Song, and in the tenth year of Yuanjia, he built a hermitage in Zhongfu (a place name), which is Song Xi Temple. Praise Song Xi's pacification.

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窟。

天宮寺。梁元帝為湘東王時。高祖崩。故造薦福也。晃師無傳。往往初住天宮。后居佛窟也。

皆欲舍講習禪。緣差永恨面而誓曰。今身障隔。不遂稟承。後世弘通。必希汲引。

今世講解不訓禪那。同於他學。汲引者。百尺寒泉若無綆汲難濟飢渴。故愿來生餐手定水也。

僕射徐陵。德優名重。夢其先門曰。禪師是吾宿世宗范。汝宜一心事之。既奉冥訓。資敬盡節。參不失時。序拜不避泥水。若蒙書疏則洗手燒香。冠帶三禮。屏氣開封。對文伏讀。句句稱諾。若非微妙至德。豈使當世文雄屈意如此耶。

僕射音夜。古者掌僕從射御之職。後漢百官志出太常府博士祭酒一人。六百石食。祿本僕射。中與改為祭酒。至唐開元元年改左右僕射為左右丞相。皇朝亦然。南史列傳五十二。徐陵字孝穆。父曰摛。字士秀。東郯人也。母臧氏。嘗夢五色云化為鳳集其肩上。已而誕陵。年數歲。家人攜以候沙門。寶誌摩其頂曰。天上石麒麟也。光宅寺惠云法師每嗟陵早就。謂之顏回八歲屬文。官曆梁．陳二國。至陳廢帝太建中為尚書左僕射。亦未階相位也。陳後主即位。官至左光祿太夫太子少傳。至德元年卒。年七十七。贈特進。言夢先門者。則先父徐摛在門而語也。想其先世有香火因緣故。

【現代漢語翻譯】 現代漢語譯本 窟（Kū）。

天宮寺。梁元帝（Liáng Yuándì）為湘東王（Xiāngdōng Wáng）時，高祖（Gāozǔ）駕崩，因此建造薦福寺（Jiànfú Sì）。晃師（Huǎng Shī）沒有傳記。他常常先住在天宮寺，後來居住在佛窟（Fó Kū）。

他們都想放棄講習禪定。緣差（Yuán Chāi）對著永恨面（Yǒng Hèn Miàn）發誓說：『今生被阻隔，不能夠稟承教誨。來世弘揚佛法，必定希望得到您的提拔引導。』

今世講解佛法不訓練禪定，和學習其他學問一樣。提拔引導，就像百尺深的寒泉，如果沒有繩子和水桶汲取，難以解除飢渴。所以希望來生能夠享用您親手調定的禪定之水。

僕射（Púyè）徐陵（Xú Líng），德行優秀，名望很高。他夢見他家的先人說：『禪師是我的前世的宗師典範，你應該一心一意地侍奉他。』徐陵既然接受了冥冥中的訓示，就盡心盡力地尊敬禪師，按時參拜，不避泥濘。如果收到禪師的書信，就洗手焚香，戴好帽子，恭敬地行三次禮，屏住呼吸打開信封，對著文字恭敬地閱讀，每一句都稱是。如果不是微妙高尚的德行，怎麼能讓當世的文壇雄杰如此屈尊呢？

僕射（Púyè）音『夜』（yè）。古時候掌管僕從射箭駕車的職務。《後漢百官志》（Hòu Hàn Bǎi Guān Zhì）記載，太常府（Tàicháng Fǔ）有博士祭酒（Bóshì Jìjiǔ）一人，俸祿六百石。原本是僕射的俸祿，後來改為祭酒。到了唐朝開元元年（Táng Kāiyuán Yuánnián），改左右僕射為左右丞相（Zuǒ Yòu Chéngxiàng）。皇朝也是這樣。《南史·列傳五十二》（Nán Shǐ·Lièzhuàn Wǔshí'èr）記載，徐陵字孝穆（Xiào Mù），他的父親叫徐摛（Xú Chī），字士秀（Shì Xiù），是東郯（Dōng Tán）人。他的母親臧氏（Zāng Shì）曾經夢見五色雲彩化為鳳凰落在她的肩膀上，不久就生下了徐陵。徐陵幾歲的時候，家人帶他去拜見沙門寶誌（Bǎozhì），寶誌摸著他的頭頂說：『這是天上的石麒麟啊。』光宅寺（Guāngzhái Sì）的惠云法師（Huì Yún Fǎshī）常常感嘆徐陵的早慧，稱他為顏回（Yán Huí）。徐陵八歲就能寫文章，歷仕梁（Liáng）、陳（Chén）二國，到陳廢帝（Chén Fèidì）太建（Tàijiàn）年間，擔任尚書左僕射（Shàngshū Zuǒ Púyè），也沒有達到宰相的地位。陳後主（Chén Hòuzhǔ）即位后，官至左光祿大夫太子少傅（Zuǒ Guānglù Dàfū Tàizǐ Shàofù）。至德元年（Zhìdé Yuánnián）去世，享年七十七歲，追贈特進（Tèjìn）。說夢見先人，就是他的父親徐摛在門前說話。想來他的先世有香火因緣的緣故。

【English Translation】 English version Cave (Kū).

Tiangong Temple (Tiāngōng Sì). When Emperor Yuan of Liang (Liáng Yuándì) was the Prince of Xiangdong (Xiāngdōng Wáng), Emperor Gaozu (Gāozǔ) passed away, so the Jianfu Temple (Jiànfú Sì) was built for him. Master Huang (Huǎng Shī) has no biography. He often lived in Tiangong Temple first, and later resided in the Buddha Cave (Fó Kū).

They all wanted to abandon lecturing and practicing Chan (Zen) meditation. Yuan Chai (Yuán Chāi) swore to Yong Hen Mian (Yǒng Hèn Miàn), saying: 'In this life, I am obstructed and cannot receive your teachings. In future lives, when I propagate the Dharma, I will surely hope to be drawn and guided by you.'

In this age, explaining the Dharma without training in Chan meditation is the same as studying other disciplines. To draw and guide is like a hundred-foot deep cold spring; without a rope and bucket, it is difficult to quench thirst. Therefore, I hope in the next life to enjoy the Samadhi water personally prepared by you.

The Vice Director (Púyè) Xu Ling (Xú Líng) was excellent in virtue and highly respected. He dreamed that his ancestors said: 'The Chan master is the model of my past lives, you should serve him wholeheartedly.' Since Xu Ling received the instruction in the dream, he respected the Chan master with all his heart, attended the master on time, and did not avoid mud and water. If he received a letter from the Chan master, he would wash his hands, burn incense, put on his hat, respectfully bow three times, hold his breath to open the envelope, and respectfully read the text, saying 'yes' to every sentence. If it were not for subtle and supreme virtue, how could he make the literary hero of the time condescend so much?

Puye (Púyè) is pronounced 'ye' (yè). In ancient times, it was in charge of servants, archery, and charioteering. The 'Book of Officials of the Later Han Dynasty' (Hòu Hàn Bǎi Guān Zhì) records that the Taichang Mansion (Tàicháng Fǔ) had one Erudite Libationer (Bóshì Jìjiǔ), with a salary of six hundred dan (measure of grain). Originally, it was the salary of Puye, but later it was changed to Libationer. In the first year of Kaiyuan in the Tang Dynasty (Táng Kāiyuán Yuánnián), the Left and Right Puye were changed to Left and Right Chancellors (Zuǒ Yòu Chéngxiàng). The imperial dynasty is also the same. 'The Fifty-second Biography of the History of the Southern Dynasties' (Nán Shǐ·Lièzhuàn Wǔshí'èr) records that Xu Ling's courtesy name was Xiao Mu (Xiào Mù), and his father was Xu Chi (Xú Chī), whose courtesy name was Shi Xiu (Shì Xiù), who was from Dong Tan (Dōng Tán). His mother, Zang (Zāng), once dreamed that five-colored clouds turned into a phoenix and landed on her shoulder, and soon after she gave birth to Xu Ling. When Xu Ling was a few years old, his family took him to see the Shramana Baozhi (Bǎozhì), who touched his head and said: 'This is a stone Qilin (Chinese unicorn) from heaven.' The Dharma Master Huiyun (Huì Yún Fǎshī) of Guangzhai Temple (Guāngzhái Sì) often lamented Xu Ling's precociousness, calling him Yan Hui (Yán Huí). Xu Ling could write articles at the age of eight, and served the Liang (Liáng) and Chen (Chén) dynasties. During the Taijian (Tàijiàn) period of Emperor Fei of Chen (Chén Fèidì), he served as the Left Vice Director of the Ministry of Personnel (Shàngshū Zuǒ Púyè), but he did not reach the position of Prime Minister. After Emperor Houzhu of Chen (Chén Hòuzhǔ) ascended the throne, he became the Grand Master of Guanglu and Junior Tutor of the Crown Prince (Zuǒ Guānglù Dàfū Tàizǐ Shàofù). He passed away in the first year of Zhide (Zhìdé Yuánnián) at the age of seventy-seven, and was posthumously awarded the title of Special Advance (Tèjìn). To say that he dreamed of his ancestors means that his father, Xu Chi, spoke at the door. It is thought that his ancestors had a karmic connection with incense offerings.

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其影響諶引庾信。齋名無理矣。

儀同沈君理請住瓦官。請開法華經題。來一日停朝事。群公畢集。

官品有儀同三司。謂儀式同太宰．太傅．太保為三司也。南史列傳五十八云。沈君理。字仲倫。吳興人也。美風儀。博涉有識鑒。尚陳武帝會稽長公主。官至望蔡縣侯位尚書左僕射。卒贈翊左將軍儀同三司。謚曰貞憲。瓦官寺者。晉元帝朝于江左以監燒官瓦衙為寺。事見僧傳。妙玄九旬談玄。初啟講日。儀同君理是國之附馬。故奏請臣僚停早晚兩朝事。俱入寺聽受焉。

金紫光祿王固。侍中孔煥。尚書毛喜。僕射周正弘等。

南史列傳十三云。王固。字子堅。即王彧曾孫。陳廢帝即位。授侍中金紫光祿大夫。終身不茹葷。夜則坐禪。晝誦佛經。嘗聘魏。因宴饗祭。請停殺一羊。羊于固前跪拜。又宴昆明池。魏人以南人嗜魚。遂大設網罟。固以佛之法遂一鱗不獲。太建中卒于太常卿。謚曰恭子。南史列傳十七云。孔煥。字休文。今從火邊者。非好學善屬文。太建六年為吏部尚書。八年加侍中。至德年中卒。南史五十八。毛喜。字伯武。榮陽陽武人。少好學。長草隸。陳宣帝即位。除給事黃門侍郎。後加御史中丞五兵尚書。至後主至德元年受永嘉內史。貞明元年徴為光祿大夫領軍驍騎將軍。在道

【現代漢語翻譯】 現代漢語譯本： 其影響甚至波及到諶引（人名）和庾信（人名）。（如果）齋名是『無理』，那就太荒謬了。 儀同（官名）沈君理（人名）請求住在瓦官寺（寺廟名）。請求開始講解《法華經》的經題。為此停朝一日，各位官員全部聚集。 官職品級中有儀同三司（官名），意思是儀式等同於太宰、太傅、太保這三司。 《南史·列傳》第五十八卷記載：沈君理，字仲倫，吳興人。風度翩翩，博學多識。娶陳武帝的會稽長公主。官至望蔡縣侯，位至尚書左僕射。去世后追贈翊左將軍儀同三司，謚號為貞憲。瓦官寺，是晉元帝在江左時，以監管燒製官瓦的衙門改建為寺廟。此事記載在《僧傳》中。《妙玄》九旬談玄，初次開講之日，儀同君理是國家的駙馬，因此上奏請求各位官員停止早晚兩次朝會，都到寺廟聽講。 金紫光祿大夫（官名）王固（人名），侍中（官名）孔煥（人名），尚書（官名）毛喜（人名），僕射（官名）周正弘（人名）等人。 《南史·列傳》第十三卷記載：王固，字子堅，是王彧的曾孫。陳廢帝即位，授予他侍中、金紫光祿大夫。他終身不吃葷，晚上則坐禪，白天誦讀佛經。曾經出使北魏，因為宴饗祭祀，請求停止殺羊。羊在王固面前跪拜。又在昆明池宴請，魏人認為南方人喜歡吃魚，於是大設漁網。王固用佛法勸說，最終一條魚也沒捕到。太建年間去世，官至太常卿，謚號為恭子。《南史·列傳》第十七卷記載：孔煥，字休文，『煥』字從火旁。他好學善於寫作。太建六年擔任吏部尚書，八年加侍中。至德年間去世。《南史》第五十八卷記載：毛喜，字伯武，榮陽陽武人。年少時好學，擅長草書隸書。陳宣帝即位，授予他給事黃門侍郎。後加御史中丞、五兵尚書。到後主至德元年，接受永嘉內史。貞明元年，被徵召為光祿大夫、領軍驍騎將軍。在路上

【English Translation】 English version: Its influence even extended to Chen Yin (personal name) and Yu Xin (personal name). If the 'Zhai name' (referring to a Buddhist retreat or vegetarian feast name) is 'Unreasonable,' then it's simply absurd. Yitong (official title) Shen Junli (personal name) requested to reside at Waguan Temple (temple name). He requested to begin lecturing on the title of the 'Lotus Sutra'. For this, the court was suspended for a day, and all the officials gathered. Among the official ranks, there is Yitong Sansi (official title), which means the ceremony is equivalent to the three positions of Taizai, Taifu, and Taibao. The 'History of the Southern Dynasties, Biographies' Volume 58 records: Shen Junli, courtesy name Zhonglun, was a native of Wuxing. He had an elegant demeanor and was learned and insightful. He married the eldest princess of Kuaiji of Emperor Wu of Chen. He served as Marquis of Wangcai, and his position reached Shangshu Zuo Pushe (Vice President of the Department of State Affairs). After his death, he was posthumously awarded the title of Yizuo General Yitong Sansi, and his posthumous title was Zhenxian. Waguan Temple was originally the office for supervising the firing of official tiles during the reign of Emperor Yuan of Jin in Jiangzuo, which was converted into a temple. This matter is recorded in the 'Biographies of Monks'. During the nine-decade discourse on profound matters in 'Miaoxuan', on the first day of the lecture, Yitong Junli was the emperor's son-in-law, so he requested that the officials stop the morning and evening court sessions and all go to the temple to listen to the lecture. Jinzi Guanglu Daifu (official title) Wang Gu (personal name), Shizhong (official title) Kong Huan (personal name), Shangshu (official title) Mao Xi (personal name), Pushe (official title) Zhou Zheng Hong (personal name), and others. The 'History of the Southern Dynasties, Biographies' Volume 13 records: Wang Gu, courtesy name Zijian, was the great-grandson of Wang Yu. When Emperor Fei of Chen ascended the throne, he was awarded the title of Shizhong, Jinzi Guanglu Daifu. He never ate meat throughout his life, and he meditated at night and recited Buddhist scriptures during the day. He once went on a mission to Northern Wei and, because of banquets and sacrifices, requested that the killing of sheep be stopped. The sheep knelt before Wang Gu. Also, at a banquet at Kunming Pool, the Wei people thought that southerners liked to eat fish, so they set up large fishing nets. Wang Gu persuaded them with Buddhist teachings, and in the end, not a single fish was caught. He died during the Taijian era, holding the position of Taichangqing, and his posthumous title was Gongzi. The 'History of the Southern Dynasties, Biographies' Volume 17 records: Kong Huan, courtesy name Xiuwen, the character 'Huan' has the fire radical. He was studious and good at writing. In the sixth year of Taijian, he served as the Minister of Personnel, and in the eighth year, he was appointed as Shizhong. He died during the Zhide era. The 'History of the Southern Dynasties' Volume 58 records: Mao Xi, courtesy name Bowu, was a native of Rongyang Yangwu. He was studious in his youth and proficient in cursive and clerical scripts. When Emperor Xuan of Chen ascended the throne, he was awarded the title of Geishi Huangmen Shilang (Attendant Gentleman of the Yellow Gate). Later, he was appointed as Yushi Zhongcheng (Vice Censor-in-chief), and Minister of the Five Arms. In the first year of Zhide during the reign of the Later Lord, he accepted the position of Yongjia Nei Shi (Prefect of Yongjia). In the first year of Zhenming, he was summoned to be Guanglu Daifu (Grand Master of Splendor), and General of the Vanguard Cavalry. On the way

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卒。南史二十四。周弘正。字思行。歷梁．陳二朝。至宣帝太建二年授尚書左僕射。七十九卒。贈侍中尚書鑒。謚曰簡子。

朱輪動于路。玉珮喧于席。俱服戒香。同餐法味。

朱輪。馬車也。玉珮。朝袍之飾。乃章安美贊之詞。

小莊嚴惠榮負戈輕誕。其日揚眉舞扇。扇便墮地。只構巨難。難不稱揵。合掌嘆曰。非禪不智。今之法座乎。

續高僧傳第八。惠榮。姓顧氏。會稽山陰人也。梁武帝大通年辭親出聽。時建初彭城盛弘成實。素未陳略即盡清辯。一眾同嗟。便開令望。二親附書。得則焚之。顧謂友曰。吾豈不懷。廢吾業也。積功三十年。不號義龍誓無返矣。至德末年卒于都。非禪不智者。僧傳坐禪論云。禪智相遵。念惠攸發。遺教經云。依因此戒。得生諸禪定及滅苦智慧也。

法歲法師爾日並坐。撫榮背而嘲曰。從來義龍今成伏鹿。扇既墮地以何遮羞。榮答曰。輕敵失勢。猶未可欺也。

法歲。無傳。義龍乃榮師平日自稱也。故嘲之也。學海之中生於頭角。異乎波中魚鱉之類。如魏志。花欽．邴原．管寧為友。俱遊學相善。時人號為三友為一龍。欽為龍頭。原為龍腹。寧為龍尾。此亦義龍之始也。伏鹿者。如前五鹿既被朱云難。折其角。故氣不升。其心雌伏。今亦似之

【現代漢語翻譯】 現代漢語譯本

去世。出自《南史》第二十四卷，周弘正（字思行），歷經梁、陳兩個朝代。在陳宣帝太建二年，被授予尚書左僕射的官職，七十九歲去世，追贈侍中、尚書鑒，謚號為簡子。 車輪在道路上滾動，玉珮在宴席間發出聲響。他們都佩戴戒香，一同品嚐佛法的滋味。 朱輪，指的是馬車。玉珮，是朝服上的裝飾。這些都是章安大師讚美的詞句。 小莊嚴惠榮（Huirong）揹負著戈，顯得輕率而傲慢。當天他揚眉舞扇，結果扇子掉在地上，這隻會造成巨大的災難。災難與他的能力不相稱，他合掌嘆息道：『不修禪定就沒有智慧，難道不是今天法座上的寫照嗎？』 出自《續高僧傳》第八卷，惠榮（Huirong），姓顧，是會稽山陰人。梁武帝大通年間，他辭別父母出家聽法。當時建初寺和彭城寺盛行弘揚成實宗的學說，他未經陳述要略，就能徹底辯清義理，令眾人一同讚歎，因此聲名鵲起。他的父母寫信給他，他收到后就燒掉。他告訴朋友說：『我難道不思念他們嗎？只是不想荒廢我的事業。』他積累功德三十年，發誓不被稱為義龍（Yilong）就不返回家鄉。至德末年，他在都城去世。『非禪不智』出自僧傳的坐禪論，其中說：『禪定和智慧相互遵循，念頭和智慧由此產生。』《遺教經》中說：『依靠持守戒律，就能產生各種禪定以及滅除痛苦的智慧。』 法歲（Fasui）法師那天與惠榮（Huirong）並排坐著，撫摸著惠榮的背嘲笑說：『從前的義龍（Yilong）現在變成了伏鹿。扇子既然掉在地上，用什麼來遮羞呢？』惠榮回答說：『輕敵而失去優勢，還是不可輕視的。』 法歲（Fasui）的生平事蹟沒有記載。義龍（Yilong）是惠榮法師平日的自稱，所以法歲嘲笑他。在學海之中，能夠嶄露頭角，不同於波浪中的魚鱉之類。如同《魏志》記載，花欽、邴原、管寧是朋友，一同遊學，關係很好，當時人稱他們為『三友』，比作一條龍，花欽是龍頭，邴原是龍腹，管寧是龍尾。這就是義龍（Yilong）的由來。伏鹿，就像之前五鹿被朱云責難，折斷了他的角，所以氣勢不振，內心雌伏。現在的情況也很相似。

【English Translation】 English version

He passed away. From the twenty-fourth volume of the History of the Southern Dynasties, Zhou Hongzheng (周弘正), courtesy name Sixing (思行), served through the Liang and Chen dynasties. In the second year of the Ta建 era of Emperor Xuan of Chen, he was appointed as the Left Vice Director of the Department of State Affairs. He died at the age of seventy-nine and was posthumously awarded the titles of Attendant and Director of the Department of State Affairs, with the posthumous name Jianzi (簡子). The vermillion wheels move on the road, and the jade pendants make noise at the banquet. They all wear the incense of precepts and partake of the flavor of the Dharma. Vermillion wheels refer to carriages. Jade pendants are decorations on court robes. These are words of praise from Master Zhang'an. Little Adornment Huirong (惠榮) carried a halberd, appearing frivolous and arrogant. On that day, he raised his eyebrows and danced with a fan, but the fan fell to the ground, which would only cause great calamity. The calamity was disproportionate to his ability. He put his palms together and sighed, 'Without meditation, there is no wisdom. Isn't this a reflection of today's Dharma seat?' From the eighth volume of Further Biographies of Eminent Monks, Huirong (惠榮), surname Gu, was a native of Shanyin in Kuaiji. During the Datong era of Emperor Wu of Liang, he bid farewell to his parents and went forth to listen to the Dharma. At that time, Jianchu Temple and Pengcheng Temple were flourishing in propagating the teachings of the Chengshi School. Without presenting an outline, he could thoroughly clarify the principles, causing everyone to sigh in admiration, and thus his reputation rose. His parents wrote letters to him, which he burned upon receiving them. He told his friends, 'How could I not miss them? It's just that I don't want to waste my career.' He accumulated merit for thirty years, vowing not to return home unless he was called Yilong (義龍). He died in the capital at the end of the Zhide era. 'Without meditation, there is no wisdom' comes from the meditation treatise in the biographies of monks, which says, 'Meditation and wisdom follow each other, and thoughts and wisdom arise from this.' The Sutra of the Buddha's Last Teachings says, 'Relying on upholding the precepts, one can generate various meditations and the wisdom to extinguish suffering.' Master Fasui (法歲) sat next to Huirong (惠榮) that day, stroked Huirong's back, and mocked, 'The former Yilong (義龍) has now become a prostrate deer. Since the fan has fallen to the ground, what will you use to cover your shame?' Huirong replied, 'Underestimating the enemy and losing the advantage is still not to be taken lightly.' There is no record of Fasui's (法歲) life. Yilong (義龍) was Huirong's (惠榮) usual self-designation, so Fasui mocked him. In the sea of learning, being able to stand out is different from the fish and turtles in the waves. As recorded in the History of Wei, Hua Xin, Bing Yuan, and Guan Ning were friends, studying together and having a good relationship. At that time, people called them the 'Three Friends', comparing them to a dragon, with Hua Xin as the dragon's head, Bing Yuan as the dragon's belly, and Guan Ning as the dragon's tail. This is the origin of Yilong (義龍). A prostrate deer is like the previous Wu Lu, who was rebuked by Zhu Yun and had his horns broken, so his spirit was depressed and his heart was submissive. The current situation is similar.

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矣。

興皇法朗盛弘龍樹。更遣高足構難累句。磨鏡轉明揩金足色。虛往既實而忘反也。好勝者懷愧。不議而革新。斯之謂歟。

宋明帝造興皇寺。續傳七十卷。法郎于止觀寺受僧詮法師智度．中論。故云盛弘龍樹也。即伏虎郎。廣如傳文。來難浮偽為虛。往答則有據為實。故使立難者得益而忘反。來難必欲勝。不意墮負。心懷愧恥。雖愧恥且不敢議而去舊執。乃得獲新聞此之說也。

建初寶瓊相逢讓路曰。少欲學禪不值名匠。長雖有信阻以講說。方秋遇賢年又老矣。庶因渴仰。累世提攜。

建初寺。康僧會初來。吳王孫權所建也。瓊師無傳。附干陳大彭城寺寶瓊傳中。又下煬帝重請疏。兩瓊繼軌。此二人也。方秋遇賢者。方。當也。人之一身猶如四季。春則萬物茂興。秋則眾芳凋落。人少則六根精明。老則四大劣弱。雖欲學禪豈可及耶。楊子云。大寒之後索衣裘。何太晚乎。

白馬警韶．定林法歲．禪眾智令．奉誠法安等。皆金陵上匠。德居僧首。舍指南之位。遵北面之禮。

白馬寺在洛陽。摩騰初來建也。後晉敏帝造龍光．白馬二寺。韶居是也。韶姓顧氏。會稽上虞人。德行學業在本傳。至德元年十一月十一日卒于寺。年七十六歲。定林．禪眾．奉誠。三皆寺名。三師並無

【現代漢語翻譯】 現代漢語譯本：

興皇法朗（Xinghuang Falang）大力弘揚龍樹（Nagarjuna）的學說，更派遣高足弟子構築辯難，層層深入。如同磨鏡使之轉為明亮，擦拭黃金使其足色更顯。虛心前往，最終獲得真實，以至於忘記了返回。好勝之人因此心懷愧疚，不經爭論就革除了舊習。說的就是這種情況吧。

宋明帝建造了興皇寺。續傳的《七十卷》記載，法朗在止觀寺從僧詮法師那裡學習了《智度論》、《中論》。所以說他大力弘揚龍樹的學說。他就是伏虎郎。詳細情況見傳記。前來辯難，指出虛假之處，這便是『虛』；回答則有根有據，這便是『實』。因此使得提出辯難的人受益而忘記了返回。前來辯難的人必定想要取勝，不料反而落敗，心中懷著愧疚和羞恥。雖然愧疚羞恥，卻不敢再爭論，拋棄了舊有的執念，於是獲得了新的見解，說的就是這個道理。

建初寶瓊（Jianchu Baoqiong）與人相遇讓路時說：『年輕時想要學習禪定，卻沒有遇到名師。年長后雖然有信心，卻被講經說法所耽誤。如今到了晚年才遇到賢者，年紀又大了。希望憑藉著這份渴求仰慕之心，能夠得到累世的提攜。』

建初寺是康僧會（Kang Senghui）初來時，吳王孫權（Sun Quan）所建造的。瓊師沒有傳記，附在陳朝大彭城寺寶瓊的傳記中。還有下煬帝（Emperor Yang of Sui）重請的奏疏，兩個寶瓊繼承了前人的事業，說的就是這二人。『方秋遇賢』，『方』，是『當』的意思。人的一生猶如四季，春天萬物茂盛興旺，秋天百花凋零衰落。人年輕時六根精明，年老時四大衰弱。即使想要學習禪定，又怎麼能趕得上呢？正如楊子云（Yang Ziyun）所說：『大寒之後才去尋找衣物，是不是太晚了呢？』

白馬寺的警韶（Jingshao），定林寺的法歲（Fasui），禪眾寺的智令（Zhiling），奉誠寺的法安（Fa'an）等，都是金陵（Jinling）的高僧，德行居於僧眾之首。他們捨棄了爲人師表的地位，遵從了北面朝拜的禮節。

白馬寺在洛陽（Luoyang），是摩騰（Moteng）初來時建造的。後晉敏帝（Emperor Min of Later Jin）建造了龍光寺（Longguang Temple）、白馬寺二寺，警韶就在白馬寺。警韶姓顧（Gu），是會稽上虞（Kuaiji Shangyu）人。他的德行學業記載在本傳中。至德元年（Zhide first year）十一月十一日卒于寺中，享年七十六歲。定林寺、禪眾寺、奉誠寺，這三個都是寺廟的名字。這三位法師都沒有...

【English Translation】 English version:

Xinghuang Falang vigorously promoted Nagarjuna's teachings, and even sent his outstanding disciples to construct debates, layer by layer. It was like polishing a mirror to make it brighter, and wiping gold to make its true color more apparent. Going with an open mind, one ultimately obtains the truth, to the point of forgetting to return to one's original position. Those who are eager to win feel ashamed as a result, and reform their old habits without argument. Is this not the case?

Emperor Ming of the Song dynasty built Xinghuang Temple. The 'Seventy Chapters Continued' record that Falang studied the 'Mahaprajnaparamita Sutra' and the 'Madhyamaka-karika' from Dharma Master Sengquan at Zhiguan Temple. That is why it is said that he vigorously promoted Nagarjuna's teachings. He was the 'Tiger-Taming Lang'. Details can be found in his biography. Coming to debate and pointing out falsehoods is 'emptiness'; answering with evidence is 'reality'. Therefore, those who raise objections benefit and forget to return to their original views. Those who come to debate certainly want to win, but unexpectedly they are defeated, and they feel ashamed and humiliated. Although ashamed and humiliated, they dare not argue further, abandon their old attachments, and thus gain new insights. This is the principle being discussed.

Baoqiong of Jianchu Temple said when yielding the road to someone he met: 'When I was young, I wanted to study Chan meditation, but I did not encounter a famous teacher. Although I had faith when I was older, I was delayed by lecturing on the scriptures. Now that I have met a wise man in my old age, I am already old. I hope that through this thirst and admiration, I can receive support for many lifetimes.'

Jianchu Temple was built by Sun Quan, the King of Wu, when Kang Senghui first arrived. There is no biography of Master Qiong; it is attached to the biography of Baoqiong of Dapengcheng Temple in the Chen dynasty. There is also the memorial of Emperor Yang of Sui requesting him again. These two Baoqiongs continued the work of their predecessors. 'Fang qiu yu xian', 'fang' means 'dang' (when). A person's life is like the four seasons: in spring, all things flourish; in autumn, all flowers wither. When people are young, their six senses are sharp; when they are old, the four elements are weak. Even if one wants to study Chan meditation, how can one catch up? As Yang Ziyun said: 'Is it too late to look for clothes after the great cold?'

Jingshao of Baima Temple, Fasui of Dinglin Temple, Zhiling of Chanzhong Temple, Fa'an of Fengcheng Temple, etc., were all eminent monks of Jinling, whose virtue was at the head of the sangha. They abandoned the position of being a teacher and followed the etiquette of paying homage facing north.

Baima Temple is in Luoyang, and was built when Moteng first arrived. Emperor Min of the Later Jin dynasty built Longguang Temple and Baima Temple, and Jingshao was in Baima Temple. Jingshao's surname was Gu, and he was from Shangyu in Kuaiji. His virtue and learning are recorded in his biography. He died in the temple on the eleventh day of the eleventh month of the first year of Zhide, at the age of seventy-six. Dinglin Temple, Chanzhong Temple, and Fengcheng Temple are all the names of temples. None of these three masters...

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傳文。

其四方衿袖萬里來者。不惜無貲之軀。以希一句之益。伏膺至教。餐和妙道。唯禪唯惠。忘寢忘餐。

矜袖。義通道俗。貲。貴也。不惜尊貴之身。遠涉道路。忘疲受法也。

先師善於將眾調御得所。停瓦官八載。講大智論。說次第禪門。蒙語默之益者略難稱紀。雖動靜合道而能露疵藏寶。恩被一切莫知我誰。

將者領也。調御者養眾如善牧者也。大智度論疏流於海外。此間絕聞。次第禪門即禪波羅蜜十卷流行。能露瑕玼令人聞見。內懷至寶肥功德身。雖法被群生。誰說誰聽誰聞誰得。故云莫知我誰。

昔浮頭玄高雙弘定惠。

梁傳第十一云。釋玄高。姓魏氏。本名靈育。馮翊萬年人也。母𡨥氏。初信外道。偽秦弘始三年夢見梵僧散華滿室。覺便孕胎。至四年二八日生。家內忽有異香及光照壁。迄旦乃息。母以兒生異故名靈育。背世出家。改名玄高。十五受度僧為說法受戒。后專精禪律。聞關右有浮陀䟦陀禪師在右羊寺弘法。高往師之。旬日之中妙通禪法。跋陀嘆曰。善哉。佛子乃能解悟如此。於是卑顏推遜不受師禮。今別傳有浮頭二字。諶公謂地名。今遍尋諸傳並諸地理志並無此名。據梁傳第三譯經科雲浮陀䟦摩亦云浮陀跋陀。此云覺鎧。高初就學。恐從師得名。師

【現代漢語翻譯】 現代漢語譯本

傳文。

那些從四面八方遠道而來的人，不吝惜自身財富，只為求得一句教益，虛心接受至高的教誨，品味平和玄妙的佛法。他們一心禪修，一心求慧，廢寢忘食。

『矜袖』，指僧俗各界人士。『貲』，指尊貴。不吝惜尊貴的身體，遠涉道路，忘記疲憊，接受佛法。

先師善於引導大眾，使他們各得其所。他在瓦官寺停留八年，講解《大智度論》，宣說《次第禪門》。從他的教誨中受益的人數難以計數。他的一舉一動都符合佛法，既能揭露瑕疵，又能珍藏寶貴的智慧。他的恩澤普及一切眾生，卻不求回報。

『將』，是統領的意思。『調御』，指像優秀的牧羊人一樣養育大眾。《大智度論》的疏解流傳到海外，而這裡卻很少聽到。《次第禪門》即《禪波羅蜜》十卷，廣為流傳。能夠揭露瑕疵，使人聞見，內心懷有至寶，滋養功德之身。雖然佛法普及眾生，但誰在說，誰在聽，誰在聞，誰又得到了呢？所以說不求回報。

過去，浮頭跋陀（Buddhabhadra，意為覺賢）和玄高（Xuangao）一同弘揚定和慧。

《梁傳》第十一卷記載：釋玄高，姓魏，本名靈育，是馮翊萬年人。他的母親𡨥氏，最初信奉外道。偽秦弘始三年，夢見梵僧散花滿屋，醒來后便懷孕。到四年二月八日出生。家中忽然出現異香，並且有光照亮墻壁，直到早晨才消失。母親因為他出生時有奇異的景象，所以給他取名靈育。後來他背離世俗出家，改名玄高。十五歲時受戒成為僧人，為他人說法受戒。之後他專心研究禪律。聽說關右有浮陀跋陀禪師在右羊寺弘揚佛法，玄高前去拜師。十天之內，就精通了禪法。跋陀讚歎說：『善哉！佛子竟然能夠如此理解和領悟。』於是謙卑地推辭，不接受玄高的師禮。現在的別傳中有『浮頭』二字，諶公認為是地名。現在遍尋各種傳記和地理志，都沒有這個地名。根據《梁傳》第三卷譯經科記載，浮陀跋摩也叫浮陀跋陀，翻譯成漢語是覺鎧。玄高最初去學習，恐怕是從老師那裡得到了名號。老師

【English Translation】 English version

Transmission.

Those who come from all directions, traversing vast distances, do not begrudge their wealth, seeking only a single phrase of benefit. They humbly accept the supreme teachings, savoring the peaceful and profound Dharma. They are single-minded in meditation and wisdom, forgetting sleep and meals.

'Jinxiu' refers to people from both monastic and lay communities. 'Zi' means noble. They do not begrudge their noble bodies, traveling long distances, forgetting fatigue, and receiving the Dharma.

The former teacher was skilled at guiding the masses, enabling them to each find their place. He stayed at Waguan Temple for eight years, lecturing on the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), and expounding on the Stages of Dhyana (Orderly Steps of Meditation). The number of those who benefited from his teachings is countless. His every action was in accordance with the Dharma, both revealing flaws and treasuring precious wisdom. His grace extended to all beings, yet he sought no reward.

'Jiang' means to lead. 'Tiaoyu' refers to nurturing the masses like a good shepherd. The commentary on the Mahaprajnaparamita-sastra spread overseas, while it was rarely heard here. The Stages of Dhyana is the ten-volume Yoga-krama-dhyana-paramita, which is widely circulated. It can reveal flaws, allowing people to hear and see, harboring treasures within, and nourishing the body of merit. Although the Dharma extends to all beings, who is speaking, who is listening, who is hearing, and who is attaining? Therefore, it is said that he seeks no reward.

In the past, Buddhabhadra (meaning 'Awakened Armor') and Xuangao together propagated samadhi (concentration) and prajna (wisdom).

The eleventh chapter of the Liang Zhuan (Biographies of the Liang Dynasty) records: The monk Xuangao, whose surname was Wei and original name was Lingyu, was a native of Wannian in Fengyi. His mother, 𡨥氏, initially believed in non-Buddhist teachings. In the third year of the Hongshi era of the pseudo-Qin dynasty, she dreamed of a Brahman monk scattering flowers throughout the room, and upon waking, she became pregnant. He was born on the eighth day of the second month of the fourth year. Suddenly, a strange fragrance appeared in the house, and light illuminated the walls, disappearing only in the morning. Because of the extraordinary signs at his birth, his mother named him Lingyu. Later, he renounced the world and became a monk, changing his name to Xuangao. At the age of fifteen, he was ordained as a monk, preaching and receiving precepts for others. Afterwards, he devoted himself to the study of dhyana (meditation) and vinaya (discipline). Hearing that the dhyana master Buddhabhadra was propagating the Dharma at Youyang Temple in Guan You, Xuangao went to study with him. Within ten days, he became proficient in the methods of dhyana. Buddhabhadra praised him, saying, 'Excellent! This son of the Buddha is able to understand and comprehend in this way.' Therefore, he humbly declined to accept Xuangao's respect as a teacher. The current separate biography contains the two characters 'Foutou,' which Master Chen believed to be a place name. However, after searching through various biographies and geographical records, there is no such place name. According to the Sutra Translation section of the third chapter of the Liang Zhuan, Buddhabhadra is also called Buddhabhadra, which translates to 'Awakened Armor' in Chinese. Xuangao initially went to study, perhaps obtaining his name from his teacher. The teacher

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名浮陀。恐聲律之訛謂之浮頭。未可知也。高師道價與吾祖等。故美之云雙弘定惠。

厥後沈喪單輪只翼而已。

車一輪豈能遠運。鳥只翼不能高飛。高師之後兼之者勘也。

逮南嶽挺振。至斯為盛者也。

挺。孤標也。振。起也。南嶽至天臺為盛。如南山云。唯南嶽天臺雙弘定惠。兼善毗尼。此言乃實錄矣。

陳始興王出鎮洞庭。公卿餞送。皆回車瓦官傾舍山積。䖍拜殷重。因而嘆曰。吾昨夜夢逢強盜。今乃表諸軟賊。毛繩截骨則憶曳尾泥間。

南史列傳五十五云。始興王叔陵。字子嵩。陳宣帝第二子也。太建元年封始興王。十四年遷都督湘州刺史。故出守洞庭。洞庭。湖名也。潭衡湘岳皆繞于湖。此王性極嚴惡。餞送者。亦祖餞祖祭也。路中設食為祭。如景淳送范相云。祭酒臨長道。題詩過遠津。文選有祖餞一類詩。唐韻云。以酒食送人曰餞。瓦官寺。祖師于寺演法。聖師受施尚夢強盜。餘人受供應遭劫掠。自鏡錄。蕈之報斷可知矣。毛繩者。大論云。利養如賊。壞功德本。喻如毛繩縛人斷膚截骨。又云。以龍鬚革為繩系其身上。入水愈急而至截骨。曳尾泥間者。莊子釣于漢水之上。楚王使二大夫見焉。曰愿以境內累矣。莊子持竿不顧曰。吾聞楚有神龜。死已三十歲。王巾

【現代漢語翻譯】 現代漢語譯本： 『名浮陀』（Ming Futuo）：恐怕是由於聲律的訛誤而稱之為『浮頭』（Foutou），也未可知。高師（Gao Shi）的道行和聲望與我的祖師相等，所以讚美他們說『雙弘定惠』（shuang hong ding hui），即同時弘揚禪定和智慧。

此後，就衰落沉沒了，只剩下孤單的車輪和翅膀而已。

車子只有一個輪子，怎麼能遠行？鳥兒只有一隻翅膀，不能高飛。高師之後，能夠兼顧禪定和智慧的人很少啊。

到了南嶽（Nanyue）出來振興佛法，才達到了鼎盛。

『挺』（ting）是孤標的意思，『振』（zhen）是奮起的意思。從南嶽到天臺（Tiantai）是佛法最興盛的時期。正如《南山云》（Nanshan Yun）所說：只有南嶽和天臺同時弘揚禪定和智慧，並且精通戒律。這些話是真實的記錄啊。

陳朝的始興王（Shixing Wang）出鎮洞庭（Dongting），公卿大臣為他餞行，都回到瓦官寺（Waguan Temple）傾囊施捨，堆積如山，虔誠地拜見，非常慇勤。始興王因此感嘆說：『我昨晚夢見遇到了強盜，今天卻要面對這些軟賊。』就像用毛繩截斷骨頭，才想起在泥里拖著尾巴。

《南史·列傳五十五》（Nan Shi Liezhuan 55）記載：始興王叔陵（Shixing Wang Shuling），字子嵩（Zisong），是陳宣帝（Chen Xuandi）的第二個兒子。太建元年（Taijian 1st Year）被封為始興王，太建十四年（Taijian 14th Year）遷任都督湘州（Xiangzhou）刺史，所以要出鎮洞庭。洞庭是一個湖泊的名字，潭州（Tanzhou）、衡州（Hengzhou）、湘州（Xiangzhou）、岳州（Yuezhou）都環繞著這個湖泊。這位始興王性格極其嚴厲兇惡。餞行的人，也是按照祖餞的禮儀進行祭祀。在路中設定食物進行祭祀，就像景淳（Jingchun）送別范相（Fan Xiang）時說：『祭酒臨長道，題詩過遠津。』《文選》（Wen Xuan）中有祖餞一類的詩。唐韻（Tang Yun）解釋說：用酒食送人叫做餞行。瓦官寺是祖師在那裡演說佛法的地方。聖師接受佈施尚且夢見強盜，其餘的人接受供養遭遇劫掠，可以從《自鏡錄》（Zijing Lu）中蕈（Xun）的報應斷定。毛繩，在《大智度論》（Mahaprajnaparamita-sastra）中說：利養就像強盜，會破壞功德的根本，比喻就像用毛繩捆綁人，會割斷面板截斷骨頭。又說：用龍鬚草做成繩子繫在身上，進入水中會越來越緊，甚至截斷骨頭。『曳尾泥間』（ye wei ni jian）出自《莊子》（Zhuangzi），莊子在漢水（Hanshui）邊釣魚，楚王派兩位大夫去見他，說願意用整個國家來勞累他。莊子拿著魚竿頭也不回地說：我聽說楚國有一隻神龜，死了已經三十年了，楚王用巾

【English Translation】 English version: 'Ming Futuo' (名浮陀): It is feared that due to errors in phonetics, it is called 'Foutou' (浮頭), but it is not known for sure. The virtue and reputation of Gao Shi (高師) are equal to my ancestor, so they are praised as 'shuang hong ding hui' (雙弘定惠), meaning simultaneously promoting Dhyana (禪定) and Prajna (智慧).

Thereafter, it declined and sank, leaving only a solitary wheel and wing.

How can a cart with only one wheel travel far? A bird with only one wing cannot fly high. After Gao Shi, there are few who can balance both Dhyana and Prajna.

It was not until Nanyue (南嶽) emerged to revitalize Buddhism that it reached its peak.

'Ting' (挺) means solitary and outstanding, 'zhen' (振) means to rise up. The period from Nanyue to Tiantai (天臺) was the most prosperous time for Buddhism. As the 'Nanshan Yun' (南山云) says: Only Nanyue and Tiantai simultaneously promoted Dhyana and Prajna, and were proficient in Vinaya (戒律). These words are true records.

When the Prince of Shixing (始興王) of the Chen Dynasty went to garrison Dongting (洞庭), the dukes and ministers saw him off, all returning to Waguan Temple (瓦官寺) to donate generously, piling up like mountains, and reverently bowing, very diligently. The Prince of Shixing sighed and said: 'I dreamed of encountering robbers last night, but today I am facing these soft thieves.' It is like cutting bones with a hair rope, only then remembering dragging one's tail in the mud.

The 'Biography of the Southern Dynasties, Volume 55' (南史·列傳五十五) records: Shixing Wang Shuling (始興王叔陵), styled Zisong (子嵩), was the second son of Emperor Xuan of Chen (陳宣帝). In the first year of Taijian (太建元年), he was enfeoffed as the Prince of Shixing. In the fourteenth year of Taijian (太建十四年), he was transferred to be the Governor of Xiangzhou (湘州), so he went to garrison Dongting. Dongting is the name of a lake, surrounded by Tanzhou (潭州), Hengzhou (衡州), Xiangzhou (湘州), and Yuezhou (岳州). This Prince of Shixing was extremely strict and fierce. The people who saw him off also performed sacrifices according to the ancestral farewell ceremony. Setting up food in the middle of the road for sacrifice, just like when Jingchun (景淳) saw off Prime Minister Fan (范相), saying: 'The sacrificial wine faces the long road, and poems are written passing distant fords.' There are poems of the ancestral farewell type in the 'Selections of Literature' (文選). The Tang Rhyme (唐韻) explains: Sending people off with wine and food is called farewell. Waguan Temple is where the Patriarch expounded the Dharma. Even a holy teacher dreams of robbers when receiving offerings, let alone others who encounter robbery when receiving support, which can be determined from the retribution of Xun (蕈) in the 'Mirror Record' (自鏡錄). Hair rope, in the 'Mahaprajnaparamita-sastra' (大智度論), it is said: Profit and support are like robbers, destroying the root of merit, like tying people with a hair rope, which will cut the skin and bones. It also says: Using dragon beard grass as a rope to tie on the body, entering the water will become tighter and tighter, even cutting the bones. 'Dragging one's tail in the mud' (曳尾泥間) comes from 'Zhuangzi' (莊子), Zhuangzi was fishing on the Hanshui River (漢水), and the King of Chu sent two high officials to see him, saying that he was willing to trouble him with the entire country. Zhuangzi held the fishing rod without looking back and said: I heard that there is a divine turtle in the state of Chu, which has been dead for thirty years, and the King of Chu wrapped it with a cloth

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笥藏之廟堂之上。此龜者寧其死為廟骨而貴乎。寧其而曳尾于涂中。大夫已寧曳尾塗中。莊子曰。往矣。吾將曳尾塗中。毛繩曳尾之說。並喻棄名利養道于山林之間。故下文遣眾各隨所安也。

仍謝遣門人曰。吾聞闇射則應于弦。無明是闇也。唇舌是弓也。心慮如絃音。聲如箭。長夜虛發無所覺知。若益一人心絃則應。又法門如鏡。方圓如像。若緣牽心轆轤無盡。若緣杜心自然蹇澀。昔南嶽輪下及始濟江東。法鏡屢明。心絃數應。初瓦官四十人共坐二十人得法。次年百餘人共坐二十人得法。次年二百人共坐減十人得法。其後徒眾轉多得法轉少。妨我自行化道可知。群賢各隨所安。吾欲從吾志。

暗射者。如漢立射聲校尉。未必見形。聞聲則射中之。亦是暗射矣。又吳越春秋。慶忌亦能暗射。喻取於此。轆轤乃汲井之輪。水不盡故轆轤無窮。若杜絕來緣則輪自安靜。喻文可見也。

蔣山過近。非避喧之處。聞天臺地記稱有仙宮。白道猷所見者信矣。山賦用比蓬萊。孫興公之言得矣。

天臺山近有西蜀。樊建撰天臺行記僧道寺觀山川地裡。歷觀往代紀錄唯此委曲。見行於世。梁傳第十一云。白道猷。正云竺曇猷。亦云法猷。因師白法祖故是號焉。燉煌人也。傳文事蹟甚廣。天臺羅漢記具錄流行。

【現代漢語翻譯】 現代漢語譯本： 將神龜的屍體用笥（sì）藏在廟堂之上。這隻神龜是寧願死去，留下骨骸在廟堂中被尊貴地供奉呢？還是寧願活著，在泥土中拖著尾巴呢？大夫您寧願它怎樣呢？莊子說：『算了吧，我還是去在泥土中拖著尾巴吧。』毛繩曳尾的說法，都是比喻拋棄名利，在山林之間修身養性。所以下文說讓大家各自選擇適合自己的地方。 仍然謝絕門人說：『我聽說暗中射箭，要能與弓弦的聲音相應。』無明就是黑暗。唇舌是弓，心裡的思慮就像弓弦的聲音，聲音就像箭。漫漫長夜中胡亂發射，什麼都覺察不到。如果增加一個人的心絃，就能相應。又說法門就像鏡子，方形圓形都能照出影像。如果被外緣牽引，心就像轆轤一樣沒有盡頭。如果杜絕外緣，心自然就會停止轉動。以前南嶽慧思禪師在輪下，以及剛到江東的時候，法鏡屢次顯現光明，心絃多次相應。當初在瓦官寺，四十人一起禪坐，二十人得法。第二年一百多人一起禪坐，二十人得法。第三年二百人一起禪坐，只有不到十人得法。之後徒弟越來越多，得法的人卻越來越少。可知人多妨礙我修行和弘揚佛法。各位賢士各自選擇適合自己的地方吧，我想要按照自己的意願行事。 暗射，就像漢朝設立的射聲校尉，不一定能看到目標，聽到聲音就能射中。這也是暗射。又《吳越春秋》記載，慶忌也能暗中射箭。這裡是借用這個典故。轆轤是汲水井上的輪子，水汲取不盡，所以轆轤轉動不休。如果杜絕外緣，轆轤自然就會安靜下來。文中的比喻很明顯。 蔣山離城市太近，不是避開喧囂的地方。聽說《天臺地記》記載說有仙宮，白道猷所見到的應該是真的。用蓬萊來比喻天臺山，孫興公說得對。 天臺山附近有西蜀。樊建撰寫的《天臺山行記》詳細記載了天臺山的僧道寺觀、山川地裡。縱觀以往的記錄，只有這篇最為詳盡。梁朝的《梁書》第十一卷記載，白道猷，也寫作竺曇猷，又寫作法猷，因為師從白法祖，所以有這個稱號。他是敦煌人。《梁書》中關於他的事蹟記載很多。《天臺羅漢記》也被廣泛流傳。

【English Translation】 English version: To keep the tortoise's corpse stored in a basket in the ancestral hall. Would this tortoise rather die, leaving its bones to be honored in the temple, or would it rather live, dragging its tail in the mud? What would you prefer, sir? Zhuangzi said, 'Forget it, I will go drag my tail in the mud.' The saying of dragging the tail with a rope is a metaphor for abandoning fame and fortune and cultivating oneself in the mountains and forests. Therefore, the following text says to let everyone choose a place that suits them. He still declined his disciples, saying, 'I have heard that in blind shooting, one must respond to the sound of the bowstring.' Ignorance (Avidya) is darkness. The lips and tongue are the bow, the thoughts in the mind are like the sound of the bowstring, and the sound is like an arrow. Shooting randomly in the long night, one is unaware of anything. If one more person's heartstring is added, there will be a response. Furthermore, the Dharma gate is like a mirror, reflecting images of both square and round shapes. If one is pulled by external conditions, the mind is like a well pulley, endless. If one cuts off external conditions, the mind will naturally stop turning. In the past, when Nanyue Huisi (南嶽慧思) was under the wheel and when he first arrived in Jiangdong, the Dharma mirror repeatedly showed light, and the heartstring responded many times. Initially, at Waguan Temple (瓦官寺), forty people sat in meditation together, and twenty attained the Dharma. The following year, over a hundred people sat in meditation together, and twenty attained the Dharma. The third year, two hundred people sat in meditation together, and less than ten attained the Dharma. Afterwards, the number of disciples increased, but the number of those who attained the Dharma decreased. It can be seen that many people hinder my practice and propagation of the Dharma. Let each of you virtuous ones choose a place that suits you; I want to act according to my own will.' Blind shooting is like the Shooting Sound Commandant (射聲校尉) established in the Han Dynasty, who did not necessarily see the target but could hit it upon hearing the sound. This is also blind shooting. Also, the 'Spring and Autumn Annals of Wu and Yue' (吳越春秋) records that Qing Ji (慶忌) could also shoot blindly. This is borrowed from that allusion. The well pulley (轆轤) is the wheel on a well for drawing water; the water is inexhaustible, so the pulley turns endlessly. If external conditions are cut off, the pulley will naturally be quiet. The metaphor in the text is clear. Jiang Mountain (蔣山) is too close to the city and is not a place to avoid noise. I have heard that the 'Records of Tiantai' (天臺地記) mentions that there is a celestial palace; what Bai Daoyou (白道猷) saw must be true. Using Penglai (蓬萊) to compare to Tiantai Mountain (天臺山), Sun Xinggong (孫興公) was right. Near Tiantai Mountain (天臺山) is Western Shu (西蜀). Fan Jian (樊建) wrote the 'Travel Records of Tiantai Mountain' (天臺山行記), which records in detail the monks, Taoists, temples, monasteries, mountains, rivers, and geography of Tiantai Mountain. Looking at past records, only this one is the most detailed. The eleventh volume of the 'Book of Liang' (梁書) records that Bai Daoyou (白道猷), also written as Zhu Tanyou (竺曇猷), and also written as Fa You (法猷), was given this title because he followed Bai Fazu (白法祖) as his teacher. He was from Dunhuang (燉煌). The 'Book of Liang' contains many records of his deeds. The 'Records of the Arhats of Tiantai' (天臺羅漢記) is also widely circulated.

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今不委書。山賦者。晉書云。孫綽。字興公。其先太原人也。為永嘉太守。意將解印以尚幽寂。聞此山神秀可以長往。使圖其狀。故遙為之賦。賦成示友人范榮期。期曰。此賦擲地必有金聲也。賦序云。天臺山者蓋山嶽神秀也。涉海則有方丈．蓬萊。登陵則有四明．天臺。出文選第六卷。須者當往撿之。

若息茲嶺。啄峰飲澗。展平生之愿也。

性似幽禽飛游自在。啄峰崗之木實。飲溪澗之寒泉。

陳宣帝有來留連。徐僕射潛涕請住。匪從物議。直指東川。即陳太建七年秋九月初入天臺。歷遊山水。

宣帝第四主諱頊。字紹世。太建十四年正月崩于宣福殿。年五十三。今傳云秋九月。百錄載帝留書四月初一日往往請留坐夏。至九月道路清涼方許啟行也。輔行指其年祖師三十八歲矣。

吊遁林之拱木。慶曇光之石龕。

吊。慰問也。梁傳第四云。支遁。字道林。今傳將名與字合呼也。姓關氏。陳留人。幼有神理。聦明秀徹。二十五出家。學通內外。為晉賢所重。先居余塢山。后居剡中。大和元年四月初四終。窆于塢中。后高士戴逵行經遁墓乃嘆曰。德音未遠而拱木已繁。拱者如人拱手合抱之木也。故有拱木之稱。曇光者。梁傳十一云。帛僧光。或云曇光。未詳何人。少習禪業。晉

【現代漢語翻譯】 現代漢語譯本： 現在不詳細抄錄原文。關於《山賦》，《晉書》記載，孫綽（字興公，他的祖先是太原人）曾任永嘉太守。他打算辭官隱居，聽說天臺山風景秀麗，適合長久居住，於是讓人畫了天臺山的圖，併爲此寫了《山賦》。《山賦》完成後，他給朋友范榮期看，范榮期說：『這篇賦擲在地上，一定會有金石之聲。』《山賦》的序中說：『天臺山，是山嶽中的神秀之所。渡海有方丈、蓬萊，登山有四明、天臺。』出自《文選》第六卷，需要的人可以去查閱。

如果能在這座山嶺上棲息，啄食山峰上的果實，飲用山澗中的泉水，就能實現平生的願望。

（我的）性情就像幽靜的鳥兒一樣，自由自在地飛翔，啄食山崗上的樹木果實，飲用溪澗中寒冷的泉水。

陳宣帝曾經在此停留，徐僕射多次請求他留下。宣帝不聽從眾人的意見，直接前往東川。即陳太建七年秋九月初進入天臺山，遊歷山水。

宣帝第四子名頊（字紹世），太建十四年正月在宣福殿駕崩，享年五十三歲。現在傳說是秋九月，但《百錄》記載皇帝四月初一日多次被請求留下過夏天，直到九月天氣涼爽才允許啟程。輔行中指出那年祖師三十八歲。

憑弔支遁（道林）墓前合抱的樹木，慶幸曇光居住的石龕。

吊，是慰問的意思。《梁傳》第四記載，支遁（字道林），現在傳說是將名和字合在一起稱呼。姓關，是陳留人。從小就很有靈性，聰明秀徹。二十五歲出家，學通內外，被晉朝賢士所看重。先住在余塢山，后住在剡中。大和元年四月初四去世，埋葬在塢中。後來高士戴逵路過支遁的墓，感嘆道：『德音未遠，而合抱的樹木已經繁茂。』合抱的樹木，就像人拱手合抱的樹木。所以有拱木的稱呼。曇光，在《梁傳》第十一中有記載，帛僧光，或者說是曇光，不清楚是什麼人。從小學習禪業，晉朝

【English Translation】 English version: I will not transcribe the text in detail now. Regarding 'Mountain Rhapsody' (Shan Fu), the Book of Jin (Jin Shu) records that Sun Chuo (Zi Xinggong, whose ancestors were from Taiyuan) once served as the prefect of Yongjia. He intended to resign and live in seclusion, and upon hearing that Mount Tiantai had beautiful scenery suitable for long-term residence, he had someone draw a picture of Mount Tiantai and wrote the 'Mountain Rhapsody' for it. After the 'Mountain Rhapsody' was completed, he showed it to his friend Fan Rongqi, who said, 'This rhapsody, when thrown to the ground, will surely produce the sound of metal and stone.' The preface to the 'Mountain Rhapsody' says, 'Mount Tiantai is the most beautiful place among mountains. Crossing the sea, there are Fangzhang and Penglai; climbing the mountains, there are Siming and Tiantai.' It comes from the sixth volume of 'Selections of Refined Literature' (Wen Xuan), and those who need it can look it up.

If I could rest on this mountain ridge, pecking at the fruits on the peaks and drinking from the springs in the ravines, I could fulfill my lifelong wish.

(My) nature is like that of a secluded bird, flying freely, pecking at the fruits of the trees on the mountain ridges, and drinking the cold spring water in the streams.

Emperor Xuan of Chen once stayed here, and Xu Pushe repeatedly asked him to stay. The Emperor did not listen to the opinions of the crowd and went directly to Dongchuan. That is, in the autumn of the ninth month of the seventh year of the Taijian era of the Chen Dynasty, he entered Mount Tiantai and traveled through the mountains and rivers.

The fourth son of Emperor Xuan, named Xu (Zi Shaoshi), died in the Xuanfu Palace in the first month of the fourteenth year of the Taijian era, at the age of fifty-three. Now it is said to be the ninth month of autumn, but the 'Hundred Records' (Bai Lu) record that the emperor was repeatedly asked to stay and spend the summer from the first day of the fourth month, and was not allowed to leave until the weather cooled in September. The Fu Xing points out that the Patriarch was thirty-eight years old that year.

Mourning the embracing trees in front of the tomb of Zhi Dun (Daolin), and rejoicing in the stone niche where Tan Guang lived.

Mourning means to console. The fourth of the 'Biographies of the Liang' (Liang Zhuan) records that Zhi Dun (Zi Daolin), now it is said that the name and Zi are called together. His surname was Guan, and he was from Chenliu. He was very spiritual from a young age, intelligent and outstanding. He became a monk at the age of twenty-five, and was well-versed in both internal and external studies, and was valued by the virtuous scholars of the Jin Dynasty. He first lived in Yuwu Mountain, and later lived in Shanzhong. He died on the fourth day of the fourth month of the first year of the Dahe era, and was buried in Wu. Later, the high-minded scholar Dai Kui passed by Zhi Dun's tomb and sighed, 'The virtuous words have not gone far, but the embracing trees have already flourished.' Embracing trees are like trees that people can embrace with their hands. Therefore, there is the term 'embracing trees'. Tan Guang is recorded in the eleventh of the 'Biographies of the Liang', Bo Sengguang, or Tan Guang, it is not clear who he is. He studied Chan Buddhism from a young age, Jin Dynasty

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永和年游于江左。投剡之石城山。山民云。此山中有猛獸之災。山神縱暴。人跡久絕。光了無懼色。僱人開剪入數里。忽大風雨。群虎嗥鳴。光于山南見一石室。乃止其中安禪合掌。以為棲神之處。至明旦雨息。光乃入村乞食。夕復還中。乃夢見山神。或作虎形或作蛇形。競來怖光。光不恐。又經三日。又夢見神自言移往章安寒石山。推室以相奉。后寂然安穩。後於石室造寺。名隱巖。春秋一百十一歲。晉太元末以夜坐卒爾。

訪高察之山路。

亦晉代高僧經行之路也。

漱僧順之云潭。

訪僧順賞玩之潭。可愛故云漱也。上之四處並初入天臺經歷之處。弔慰拱木對墳起悲。慶遇石龕喜昔高者。尋訪山路意謂同行。探泉漱其齒牙可清肺腑者也。

數。

聲卓反。

度石樑。屢降南門。荏苒淹流。未議卜居。

石樑。即羅漢所居石橋也。南門。即國清之基也。荏苒。遲留之貌。卜居者。龜曰卜。蓍曰筮。然祖師已出陰陽之數。豈在卜哉。然欲造招提而未知所在。

嘗宿于石橋。見有三人皂幘絳衣。

此恐是石橋護法神也。幘音責。頭巾也。絳衣。紅衫也。

有一老僧引之而進曰。禪師若欲造寺。山下有皇太子寺基。舍以仰給。因而問曰。止如今日

草舍尚難。當於何時能辨此寺。老僧答云。今非其時。三國成一。有大勢力人能起此寺。寺若成。國即清。當呼為國清寺。

老僧多是賓頭盧．慶友之儔。引進者。往往延入石樑方廣寺中也。皇太子乃晉王廣。立為皇太子。故預彰此號。三國者。其時北齊高氏都業。今相州。宇文氏都長安京兆府。陳氏都金陵江寧府。皆為隋滅。故成一統。大師滅后。煬帝造國清寺也。

於時三方鼎峙。車書未同。雖獲冥期。悠悠何日。且旋涂出谷。見佛隴南峰左右映帶最為兼美。即徘徊留意。

三方即齊．周．陳也。三國各據。故車不同軌軌。書不同文義。雖蒙神僧冥期。況寺卒爾難成。故出石樑之谷。相於佛隴南峰。古人於此嘗見佛現。故名為佛隴也。

有定光禪師。

南山傳云。先有青州僧定光久居此山。積四十年。定惠兼習。蓋神人也。顗未至前二年。預告山民曰。大善知識當來相就。宜種豆造醬編蒲為席。更起屋居用以待之。愚入一節凡列傳亦失落。如國中有補史者亦類此也。

居山三十載。跡晦道明。易狎難識。有所懸記。多皆顯驗。其夕乃宿定光之草菴。咸聞鐘磬寥亮山谷。從微至著起盡成韻。問光。此聲疏數。光舞手長吟曰。但聞鳴槌集僧。是得住之相。憶睹招手相引時不。余

【現代漢語翻譯】 現代漢語譯本： 草菴尚且難以建成，什麼時候才能辨認出這座寺廟呢？老僧回答說：『現在還不是時候。三國統一成一個國家，有大勢力的人才能建造這座寺廟。寺廟如果建成，國家就會清明安定，應當稱它為國清寺。』 老僧多半是賓頭盧（Bindulu，十六羅漢之一）和慶友（Qingyou，賓頭盧尊者的音譯）之流的人物。引薦的人，往往會把他延請到石樑方廣寺中。皇太子就是後來的晉王楊廣，被立為皇太子，所以預先彰顯了這個名號。三國指的是，當時的北齊高氏都城在鄴，也就是現在的相州；宇文氏都城在長安京兆府；陳氏都城在金陵江寧府。後來都被隋朝滅亡，所以統一成一個國家。大師圓寂后，隋煬帝建造了國清寺。 當時三方勢力像鼎足一樣對峙，車軌和文字都不統一。即使得到了冥冥中的預示，也不知道要到什麼時候才能實現。暫且繞道離開石樑，出山谷，看到佛隴南峰左右環繞，景色最為優美，於是徘徊留意。 三方勢力指的是齊、周、陳。三國各自佔據一方，所以車軌不相同，文字的含義也不相同。即使蒙受神僧的冥冥預示，何況寺廟突然之間難以建成，所以離開石樑的山谷，在佛隴南峰相地。古人曾經在這裡見到佛顯現，所以叫做佛隴。 有定光禪師（Dingguang Chanshi）。 《南山傳》記載：先前有青州僧人定光（Dingguang）長期居住在這座山中，積累了四十年，禪定和智慧兼修，大概是神人。智顗（Zhiyi）未到來的前兩年，預先告訴山民說：『大善知識將要來這裡，應該種豆、做醬、編蒲草做蓆子，再蓋房子居住用來等待他。』愚昧的人遺漏了一節，凡是列傳也遺漏了。如果國家中有補史的人，也像這樣。 居住在山中三十年，行跡隱晦而道行彰明，容易接近卻難以認識。有所懸記，大多都顯現應驗。那天晚上就住在定光的草菴里，都聽到鐘磬的聲音在山谷中響亮迴盪，從微弱到顯著，起伏有韻律。問定光，這聲音的疏密次數。定光揮舞著手長吟說：『只聽到鳴槌召集僧人，這是能夠住下來的徵兆。』回憶起看到招手相引的時候嗎？我（智顗）...

【English Translation】 English version: Even a thatched hut is difficult to build. When will we be able to recognize this temple? The old monk replied, 'Now is not the time. When the Three Kingdoms become one, a person of great power will be able to build this temple. If the temple is built, the country will be peaceful and prosperous. It should be called Guoqing Temple (Guoqing Temple, Temple of National Peace).' The old monk is likely one of the likes of Bindulu (Bindulu, one of the Sixteen Arhats) and Qingyou (Qingyou, a transliteration of Venerable Bindulu). Those who introduce him often invite him to Shiliang Fangguang Temple (Shiliang Fangguang Temple, Fangguang Temple at Stone Bridge). The crown prince was later Prince Jin, Yang Guang, who was made crown prince, so this title was proclaimed in advance. The Three Kingdoms refer to the Gao family of Northern Qi, whose capital was at Ye, now Xiangzhou; the Yuwen family, whose capital was at Chang'an Jingzhao Prefecture; and the Chen family, whose capital was at Jinling Jiangning Prefecture. All were later destroyed by the Sui Dynasty, so they became one unified country. After the Great Master passed away, Emperor Yang of Sui built Guoqing Temple. At that time, the three powers stood like tripods, and the writing system and the gauge of carts were not unified. Even if we received a prediction from the unseen, we don't know when it will be fulfilled. Let's take a detour out of the valley of Shiliang and see the south peak of Folong (Folong, Buddha Ridge) surrounded on the left and right, which is the most beautiful. So, I lingered and paid attention. The three powers refer to Qi, Zhou, and Chen. The Three Kingdoms each occupied a territory, so the gauge of carts was different, and the meanings of the characters were different. Even if we received a prediction from a divine monk, moreover, the temple is difficult to build suddenly. So, we left the valley of Shiliang and surveyed the land at the south peak of Folong. In ancient times, people had seen the Buddha appear here, so it is called Folong. There was Chan Master Dingguang (Dingguang Chanshi). The 'Nanshan Biography' records: Previously, there was a monk from Qingzhou named Dingguang (Dingguang) who lived on this mountain for a long time, accumulating forty years, cultivating both meditation and wisdom, probably a divine person. Two years before Zhiyi (Zhiyi) arrived, he told the mountain people in advance, 'A great virtuous teacher is coming here, you should plant beans, make sauce, weave cattails into mats, and build houses to live in to wait for him.' Ignorant people have omitted a section, and all biographies have also omitted it. If there are people in the country who supplement history, they are also like this. He lived in the mountains for thirty years, his traces were hidden, but his practice was evident, easy to approach but difficult to recognize. He made predictions, most of which were fulfilled. That night, we stayed in Dingguang's thatched hut, and we all heard the sound of bells and chimes echoing loudly in the valley, from faint to distinct, rising and falling rhythmically. I asked Dingguang about the frequency of this sound. Dingguang waved his hand and chanted, 'I only hear the mallet calling the monks, this is a sign that we can stay here.' Do you remember seeing the beckoning and inviting at that time? I (Zhiyi)...

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人莫解其言。仍于光所住之北峰創立伽藍。樹植松果。引流繞䃈。瞻望寺所。全如昔夢無毫差。

招手相引者。如前當拜佛時恍焉如夢等。又荊碑云。落髮受具行道顯著。嘗夢登一高山。下文同此。唯南山傳中雲。在瓦官時每思林澤。乃夢嵓崖萬里云白半垂。其側滄海無畔。顗以夢中所見通告門人。咸云。此乃會稽天臺山也。今謂一夢三說時異。此難擬議也。創立伽藍者。百錄指陳太建十年五月一日左僕射徐陵啟智顗禪師。創立天臺宴坐名巖。宜號修禪寺也。即今大慈寺是。祖師親寫經文。煬帝賜普賢七寶冠。現留寺內。

寺北別峰呼為華頂。登眺不見群山。暄涼永異余處。先師舍眾獨往頭陀。忽於後夜大風拔木雷震動山。虺魅千群一形百狀。或頭戴龍虺或口出星火。形若黑雲。聲如霹靂。倏忽轉變不可稱計。圖𦘕所寫降魔變等。蓋少小耳。可畏之相復過於是。而能安心湛然空寂。逼迫之境自然散失。又作父母師僧之形。乍枕乍抱悲哽流涕。但深念實相。體達本無。憂苦之相尋復消滅。強軟二緣所不能動。

魔勢如阿含經如來降魔者同相。佛法東漸。南宗北祖未嘗曾有降天魔者。道逾前哲。斷可知矣。以頭枕膝。以手抱身。引起愛情也。

明星出時。神僧現曰。制敵勝怨乃可為勇。能過斯難

【現代漢語翻譯】 現代漢語譯本：沒有人能理解他的話。他仍然在光所居住的北峰創立了伽藍（寺廟）。種植松樹，引水環繞山石。遙望寺廟的景象，完全和過去的夢境沒有絲毫差別。

招手示意的人，如同之前禮拜佛時恍惚如夢等情景。另外，荊碑上記載，他落髮受戒，修行事蹟顯著。曾經夢見登上高山，下文與此相同。只有《南山傳》中記載，他在瓦官寺時常常思念山林，於是夢見萬里的山崖，白雲半垂，旁邊是無邊無際的滄海。智顗（人名）將夢中所見告訴門人，大家都說，這是會稽天臺山啊。現在說一個夢有三種說法，時間不同，這很難評判。關於創立伽藍這件事，《百錄》中指出，太建十年五月一日，左僕射徐陵上奏智顗禪師，創立天臺宴坐的著名山巖，應該命名為修禪寺。這就是現在的大慈寺。祖師親自書寫經文，煬帝賜予普賢七寶冠，現在還儲存在寺內。

寺廟北面的別峰被稱為華頂。登上華頂，看不到其他的山峰，這裡的寒暖變化也和別的地方不一樣。先師（指智顗）離開眾人獨自前往頭陀苦行。忽然在後半夜，狂風拔起樹木，雷聲震動山嶽。無數的妖魔鬼怪，呈現出各種各樣的形態，有的頭戴龍蛇，有的口中噴出星火，形狀像黑雲一樣，聲音像霹靂一樣。頃刻之間變化萬千，無法計數。圖畫中所描繪的降魔變等景象，大概只是少小時所見。可怕的景象比這還要厲害。但他能夠安心靜坐，空寂無染。逼迫的境界自然消散。妖魔又化作父母師僧的形象，一會兒枕著他的膝蓋，一會兒抱著他的身體，悲傷哽咽，流著眼淚。但他只是深深地想著實相，體悟到一切本無自性。憂愁痛苦的景象隨即消失。無論是強硬的還是柔和的因緣，都不能動搖他。

魔的勢力如同《阿含經》中如來降魔的景像一樣。佛法東傳以來，南宗北祖從來沒有降伏天魔的事情。智顗的道行超過了前人，這是可以斷定的。用頭枕著膝蓋，用手抱著身體，這是爲了引起愛慾。

當啟明星出現的時候，神僧顯現並說：『戰勝敵人，克服怨恨，才可以稱得上是勇猛。能夠度過這樣的難關，』

【English Translation】 English version: No one could understand his words. He still established a Sangharama (monastery) on the north peak where Guang (name) resided. He planted pine trees and diverted water to surround the rocks. Looking at the monastery, it was exactly the same as his past dreams, without the slightest difference.

The person beckoning, was like the dreamlike state when bowing to the Buddha before. Furthermore, the Jing stele records that he shaved his head, received the precepts, and his practice was remarkable. He once dreamed of climbing a high mountain, and the following text is the same. Only the 'Nanshan Biography' records that when he was in Waguan Temple, he often thought of forests and marshes, so he dreamed of ten thousand miles of cliffs, with white clouds hanging halfway down, and beside it was a boundless sea. Zhiyi (name) told his disciples what he had seen in the dream, and everyone said, 'This is Tiantai Mountain in Kuaiji.' Now it is said that there are three versions of one dream, and the times are different, so it is difficult to judge. Regarding the establishment of the Sangharama, the 'Bailu' points out that on May 1st of the tenth year of the Taijian era, the Left Minister Xu Ling memorialized the Chan Master Zhiyi, suggesting that the famous rock where he practiced meditation in Tiantai should be named Xiuchan Temple. This is now Daci Temple. The Patriarch personally wrote the scriptures, and Emperor Yang bestowed the Seven-Treasure Crown of Samantabhadra, which is still preserved in the temple.

The separate peak north of the temple is called Huading. Climbing Huading, one cannot see other mountains, and the temperature difference is different from other places. The former teacher (referring to Zhiyi) left the crowd and went alone to practice asceticism. Suddenly, in the latter half of the night, a strong wind uprooted trees, and thunder shook the mountains. Countless demons and monsters appeared in various forms, some with dragons and snakes on their heads, and some with starlight coming out of their mouths, shaped like black clouds, and sounding like thunder. In an instant, they changed in countless ways, impossible to count. The scenes of subduing demons depicted in paintings are probably only what was seen in childhood. The terrifying appearance was even more severe than this. But he was able to sit peacefully, empty and still. The oppressive realm naturally dissipated. The demons then transformed into the images of parents, teachers, and monks, sometimes resting their heads on his knees, sometimes hugging his body, sobbing sadly, and shedding tears. But he only deeply thought of the true nature, realizing that everything is without inherent existence. The scenes of sorrow and suffering immediately disappeared. Neither harsh nor gentle conditions could move him.

The power of the demons is like the scene of the Tathagata subduing demons in the Agamas. Since the eastward transmission of Buddhism, the Southern and Northern schools have never had the matter of subduing heavenly demons. Zhiyi's practice surpassed his predecessors, which can be determined. Resting his head on his knees and hugging his body with his hands is to arouse love and desire.

When the morning star appeared, a divine monk manifested and said, 'To defeat enemies and overcome resentment is to be called courageous. To be able to overcome such difficulties,'

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無如汝者。既安慰已復為說法。說法之辭。可以意得不可以文載。當於語下隨句明瞭。披雲飲泉水日非喻。即便問曰。大聖是何法門。當云何學。云何弘宜。答。此名一實諦。學之以般若。宣之以大悲。從今已后若自行兼人吾皆影響。

明星即曉星也。亦曰太白。亦曰長庚。此星光長西方。屬庚。庚即金也。亦曰金星。乃一夜降魔到曉方散。披者開也。雲開見日。萬境洞明。飲泉入腹水清肺腑。乃明瞭至道廓徹禪源也。如身之影似谷答聲。嘗不相離。故云影響也。

頭陀既竟(梵語頭陀。此云抖擻)旋歸佛隴。風煙山水外足忘憂。妙惠深禪內充愉樂。然佛隴艱阻舟車不至。年既失稔僧眾隨緣。師共惠綽種苣拾象。安貧無戚。

愉亦樂也。亦允和也。艱。險也。阻隔也。無江河則舟不通。路險阻則車難運。稔。豐也。苣。音巨。即胡麻也。古人山間多食胡麻飯。拾象者。橡斗即[櫸-與+里]樹子。莊子狙公養猿。朝三暮四。即此物也。戚。憂也。孔子曰。君子固窮。小人窮斯濫矣。祖師飯胡麻。食橡斗。心安其貧。略無憂戚。

俄而陳宣帝詔云。禪師佛法雄杰。時匠所宗。訓兼道俗。國之望也。宜割始豐縣調以充眾費。蠲兩戶民用給薪水。眾因更聚。亦不為欣。

天臺縣。陳時號始豐

【現代漢語翻譯】 現代漢語譯本：像你這樣的人，既已安慰之後又為他們說法。說法的言辭，可以用心領會而不可以文字記載。應當在言語之下隨著每一句而明白瞭解。撥開雲霧看見太陽，飲用泉水，這些都不是比喻。隨即問道：『大聖，這是什麼法門？應當如何學習？如何弘揚適宜？』回答說：『這名為一實諦（唯一真實的真理）。用般若（智慧）來學習它，用大悲（偉大的慈悲）來宣揚它。從今以後，無論是自己修行還是幫助他人，我都如影隨形。』

明星（啟明星）就是曉星，也叫太白，也叫長庚。這顆星光芒長於西方，五行屬庚，庚就是金。也叫金星。乃是一夜降伏邪魔直到曉天才散去。『披』是打開的意思。雲開見日，萬境洞明。飲用泉水進入腹中，水清肺腑，乃是明瞭至道，廓清禪源。如同身體的影子，似山谷的回聲，常常不相分離，所以說是如影隨形。

頭陀（苦行僧）的修行已經完畢（梵語頭陀，此云抖擻，意為去除煩惱），於是返回佛隴（地名）。在風煙山水之外，足以忘卻憂愁，妙惠（精妙的智慧）深禪（深刻的禪定）內心充滿愉悅。然而佛隴地勢艱險阻隔，舟車無法到達。年成又不好，僧眾隨緣生活。師父和惠綽（人名）一起種植苣（胡麻），拾取橡子，安於貧困而沒有憂愁。

『愉』也是快樂的意思，也是允和的意思。『艱』是險峻的意思，是阻隔的意思。沒有江河，船就無法通行；道路險阻，車就難以執行。『稔』是豐收的意思。『苣』，音巨，就是胡麻。古人在山間大多食用胡麻飯。『拾象』，就是拾取橡斗，即[櫸-與+里]樹的果實。《莊子》中狙公養猿，朝三暮四，說的就是這種東西。『戚』，是憂愁的意思。孔子說：『君子安於貧困，小人貧困就會胡作非爲。』祖師吃胡麻，吃橡斗，內心安於貧困，略微沒有憂愁。

不久，陳宣帝下詔說：『禪師的佛法雄偉傑出，是當世匠人所推崇的。教誨兼顧道俗兩界，是國家的希望。』適宜劃出始豐縣（地名）的賦稅來充當僧眾的費用，免除兩戶百姓的賦稅用來供給柴火和用水。僧眾因此再次聚集，（禪師）也不因此而感到欣喜。

天臺縣，在陳朝時稱為始豐。

【English Translation】 English version: Like you, having comforted them, he then preached the Dharma to them. The words of the Dharma can be understood with the mind but cannot be recorded in writing. One should understand and comprehend each sentence as it is spoken. 『Parting the clouds to see the sun』 and 『drinking spring water』 are not metaphors. Then he asked: 『Great Sage, what is this Dharma gate? How should one learn it? How should one propagate it appropriately?』 He replied: 『This is called the One Reality Truth (Eka-satya-artha). Learn it with Prajna (wisdom), and proclaim it with great Karuna (compassion). From now on, whether I practice myself or help others, I will be like a shadow following a form.』

The Morning Star is also called Venus, also called Taibai, also called Chang Geng. This star shines brightly in the west, belonging to Geng in the Five Elements, and Geng is metal. It is also called the Metal Star. It refers to subduing demons all night until dawn before they dispersed. 『Parting』 means opening. When the clouds part and the sun appears, all realms are illuminated. Drinking spring water into the abdomen, the water cleanses the lungs, which means understanding the ultimate path and clarifying the source of Zen. Like a shadow following a body, like an echo in a valley, they are always inseparable, so it is said to be like a shadow following a form.

The ascetic's (Tudga, meaning 'shaking off' in Sanskrit, referring to removing afflictions) practice was completed, so he returned to Fo Long (place name). Outside the misty landscapes, he could forget his worries, and within his profound wisdom (妙惠, Miao Hui) and deep meditation (深禪, Shen Chan), his heart was filled with joy. However, Fo Long was rugged and inaccessible, and boats and carts could not reach it. The harvest was poor, and the monks lived according to their circumstances. The master and Hui Chuo (person's name) planted sesame (苣, Ju) and gathered acorns, content with their poverty and without sorrow.

『Yu』 also means joy, and also means harmony. 『Jian』 means steep, and means obstruction. Without rivers, boats cannot pass; with rugged roads, carts are difficult to transport. 『Ren』 means abundant harvest. 『Ju』 is sesame. In ancient times, people in the mountains mostly ate sesame rice. 『Gathering Xiang』 means gathering acorns, which are the fruits of the [櫸-與+里] tree. In Zhuangzi, the monkey keeper raised monkeys, giving them three in the morning and four in the evening, referring to this thing. 『Qi』 means worry. Confucius said: 『A gentleman is steadfast in poverty, while a petty person becomes reckless in poverty.』 The patriarch ate sesame and acorns, his heart content with poverty, with little or no sorrow.

Soon, Emperor Xuan of Chen issued an edict saying: 『The Chan master's Dharma is magnificent and outstanding, and is revered by contemporary artisans. His teachings encompass both the monastic and lay communities, and he is the hope of the nation.』 It is appropriate to allocate the taxes from Shi Feng County (place name) to cover the expenses of the monks, and to exempt two households from taxes to provide firewood and water. The monks gathered again because of this, but (the Chan master) did not rejoice because of it.

Tiantai County was called Shi Feng during the Chen Dynasty.

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也。調。去聲呼。調則戶民輸納之租米也。蠲。除也。徐遣兩戶居民數口之家寅夕給薪取水。免官之差役也。

有陳郡袁子雄奔林百里。又新野庾崇斂民三課。兩人登山。值講凈名。遂齋戒連辰。專心聽法。雄見堂前有山。琉璃映徹。山陰曲澗。琳瑯布底。跨以虹橋。填以寶飾。梵僧數十。皆手擎香爐從山而出。登橋入堂。威儀溢目。香菸徹鼻。雄以告崇。崇稱不見。並席天乖。其在此矣。雄因發心改造講堂。此事非遠。堂今尚在。

新野。縣名。本屬荊州。晉武帝平吳後置新野郡。三課者。諸書未見所出。或云錢財布帛穀米。未可承準。庾公斂民三課。既是粗稅。只合輸官。何將舍施。恐當時詔旨許之也。既非己物。卻成擾民。所以聖不令見也。堂者即大慈之講堂也。

但天臺基壓巨海。黎民漁捕為業。為梁者斷溪。為扈者藩海。秋水一漲鉅細填梁。晝夜二潮嗷𠲺滿[竺-二+(一/(尸@邑))]。顱骨成岳蠅蛆若雷。非但水陸可悲。亦痛舟人濫殞。先師為此而運普悲。自捨身衣並諸勸助。贖[竺-二+(一/(尸@邑))]一所。永為放生之池。

臺境黃巖．臨海寧海．明之象國．溫之樂瑞。並東連大海。漁字從水者。凡漁父之字皆用此。乃於水中取魚也。梁者取魚具也。[竺-二+

【現代漢語翻譯】 現代漢語譯本：『也』，『調』，去聲發音。『調』指的是百姓向官府繳納的租米。『蠲』，是免除的意思。徐某派遣兩戶人家，每家幾口人，早晚負責提供柴火和取水，免除了他們的官府差役。

陳郡的袁子雄前往林百里。同時，新野的庾崇向百姓徵收三項賦稅。兩人一同登山，正好趕上講授《凈名經》（Vimalakirti Sutra）。於是他們齋戒多日，專心聽法。袁子雄看見堂前有一座山，琉璃般晶瑩剔透，山陰處的彎曲溪澗，以琳瑯美玉鋪底，橫跨一座虹橋，用寶物裝飾。幾十位梵僧，都手持香爐，從山中走出，登上橋樑進入佛堂，威儀令人目不暇接，香氣撲鼻。袁子雄將此事告訴庾崇，庾崇卻說沒看見。同在一處卻有不同所見，原因就在這裡。袁子雄因此發心改造講堂。這件事並不久遠，講堂如今還在。

新野，是縣名，原本屬於荊州。晉武帝平定東吳後設置新野郡。『三課』，在其他書籍中沒有找到出處，或許指的是錢財、布帛、穀米，無法確定。庾崇向百姓徵收三項賦稅，既然是粗稅，只應該上交給官府，為何要用來佈施？恐怕是當時有詔令允許這樣做。既然不是自己的東西，卻變成了擾民之舉，所以聖人不願意看到。『堂』指的是大慈講堂。

但是天臺山的地基壓著巨大的海洋，當地百姓以捕魚為生。設定魚梁的人截斷溪流，設定扈的人圍堵海域。秋水一漲，大大小小的魚都填滿了魚梁，晝夜兩次潮汐，魚群哀嚎的聲音響徹水邊。無數魚的頭骨堆積成山，蒼蠅蛆蟲的聲音像雷鳴一樣。不僅水陸景象令人悲哀，也痛惜漁民濫殺生靈。先師因此發起普悲之心，親自捨棄身上的衣服，並勸募他人捐助，贖買了一片水域，永遠作為放生池。

臺州境內的黃巖、臨海、寧海，以及明州的象國、溫州的樂瑞，都東臨大海。『漁』字從水，凡是漁父的『漁』字都用這個『漁』，表示從水中取魚。『梁』是捕魚的工具。

【English Translation】 English version: 'Ye', 'Diao', pronounced in the departing tone. 'Diao' refers to the rent rice that the common people pay to the government. 'Juan' means to exempt. Xu dispatched two households, each with several family members, to provide firewood and fetch water in the morning and evening, exempting them from official duties.

Yuan Zixiong of Chen Commandery went to Lin Baili. At the same time, Yu Chong of Xinye levied three taxes from the people. The two climbed a mountain together and happened to be present when the Vimalakirti Sutra was being lectured. So they fasted for many days and listened to the Dharma attentively. Yuan Zixiong saw a mountain in front of the hall, as clear and transparent as crystal, with winding streams in the shade of the mountain, paved with exquisite jade, spanning a rainbow bridge, decorated with treasures. Dozens of Brahma monks, all holding incense burners in their hands, came out of the mountain, ascended the bridge and entered the hall, their dignified manner dazzling the eyes, and the fragrance filling the nostrils. Yuan Zixiong told Yu Chong about this, but Yu Chong said he did not see it. Being in the same place but having different perceptions, the reason lies here. Yuan Zixiong therefore made a vow to renovate the lecture hall. This event is not far in the past, and the lecture hall is still there today.

Xinye is the name of a county, originally belonging to Jingzhou. After Emperor Wu of Jin pacified Wu, Xinye Commandery was established. 'Three taxes' have not been found in other books, perhaps referring to money, cloth, silk, and grain, which cannot be determined. Since Yu Chong levied three taxes from the people, and since they were coarse taxes, they should only be handed over to the government. Why should they be used for almsgiving? Perhaps there was an imperial decree at the time allowing this. Since it is not one's own property, it has become a disturbance to the people, so the sages do not want to see it. 'Hall' refers to the Great Compassion Lecture Hall.

However, the foundation of Tiantai Mountain presses against the vast ocean, and the local people make a living by fishing. Those who set up fish weirs cut off streams, and those who set up 'Hu' enclose the sea. When the autumn water rises, large and small fish fill the weirs, and the sound of fish wailing echoes along the water's edge during the two tides day and night. Countless fish skulls pile up into mountains, and the sound of flies and maggots is like thunder. Not only is the landscape of land and water sad, but it is also a pity that fishermen kill living beings indiscriminately. The former teacher therefore initiated a heart of universal compassion, personally giving up his clothes and soliciting donations from others to redeem a piece of water, which will forever be used as a release pond.

Huangyan, Linhai, and Ninghai in the territory of Taizhou, as well as Xiangguo in Mingzhou and Lerui in Wenzhou, all face the East Sea. The character 'Yu' (漁, fishing) is derived from water, and all the characters for 'Yu' of fishermen use this 'Yu', indicating taking fish from the water. 'Liang' (梁) is a tool for catching fish.

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(一/(尸@邑))]者護也。以箭用繩鎖之。如簾籠之像也。海濵漁鹽之地故也。顱。頭骨也。殞。死也人。持凈戒。凈土天宮必可受生。殺傷既重。必墮泥犁也。豈不痛哉。

於時計詡臨郡。請講金光明經。濟物無偏。寶宜出窟。以慈修身。見者歡喜。以慈修口。聞聲發心。善誘慇勤。導達因果。合境漁人改惡從善。好生去殺湍潮綿亙。三百餘里江溪[竺-二+(一/(尸@邑))]梁。合六十三所。同時永舍。俱成法池。一日所濟巨億萬數。何止十千而已哉。方舟江上講流水品。又散粳糧為財法二施。船出海口望芙蓉山。聳峭叢起若紅蓮之始開。橫石孤垂似萎花之將落。師云。昔夢遊海畔正似於此。

百錄．放生碑云。宣猛將軍臨海內史計尚兒。子勛之胄。請講金光明經一部。前云騎將軍臨海內史陳思展乃子陳安卿。請講法花經。尚兒勸諭[竺-二+(一/(尸@邑))]主。嚴續祖．羊公賀等共舍[竺-二+(一/(尸@邑))]梁六十三所。今云計詡亦恐因名召字也。言何止十千者。今此放生。過流水長者所救之數。云又散粳糧者。亦如流水令子借象。取家中飲啖之方散池與食合矣。云方舟者。兩舟相併也。昔夢者。指在家禮佛時之夢也。今船出海口。所見方合夢之前兆也。

沙門惠承

【現代漢語翻譯】 現代漢語譯本： （一/（尸@邑））是守護的意思。用箭和繩索捆綁，就像簾子和籠子的形狀。這是因為地處海邊漁鹽產地。顱，指頭骨。殞，指死亡。如果有人持守清凈戒律，必定可以往生凈土天宮。殺傷行為如此嚴重，必定會墮入泥犁（地獄）。這難道不令人痛心嗎？

當時，計詡擔任郡守，請人講解《金光明經》，普濟眾生沒有偏頗。寶物應該從窟中取出，用慈悲修養身心，見到的人都心生歡喜。用慈悲修養口，聽到聲音的人都發起善心。善巧引導，慇勤勸勉，引導人們瞭解因果。全郡的漁民都改惡從善，喜好生命，停止殺戮。用於捕魚的堤壩綿延三百多里，江河溪流上的魚梁（捕魚設施），總共有六十三處，同時永遠廢棄，全部變成放生池。一天所救濟的生命，數以巨億萬計，何止一萬而已啊！計詡在江上的船上講解《流水品》，又散發粳米，作為財施和法施。船駛出海口，遙望芙蓉山，山峰聳立陡峭，像紅蓮花剛剛開放。橫著的石頭孤獨地垂掛著，像凋謝的花朵即將落下。計詡說，過去夢中游歷海邊，景象正像這裡。

《百錄·放生碑》記載，宣猛將軍、臨海內史計尚兒，是勛的後代，請人講解《金光明經》一部。前云騎將軍、臨海內史陳思展，是他的兒子陳安卿，請人講解《法華經》。計尚兒勸諭魚梁主嚴續祖、羊公賀等人，共同捐舍魚梁六十三處。現在說計詡，恐怕是因為名和字相近的緣故。說何止一萬，是因為現在這次放生的數量，超過了流水長者所救的數量。說又散發粳米，也像流水長者的兒子借用大象，取用家中飲食的方法，把米散在池中餵魚。說方舟，是兩艘船並在一起。昔夢，指的是在家禮佛時的夢。現在船駛出海口，所見到的景象，才與夢中的預兆相符。

沙門惠承

【English Translation】 English version: (一/(尸@邑)) means to protect. It is bound with arrows and ropes, like the shape of curtains and cages. This is because it is located in a coastal area producing fish and salt. 顱 (lú), refers to the skull. 殞 (yǔn), refers to death. If someone upholds pure precepts, they will surely be reborn in the Pure Land heavens. Killing and injuring are so severe that one will surely fall into Naraka (hell). Isn't this painful?

At that time, Ji Xu was the prefect of the commandery and invited someone to lecture on the Golden Light Sutra, universally benefiting all beings without bias. Treasures should be taken out of the cave, and one should cultivate oneself with compassion. Those who see it rejoice. Cultivate the mouth with compassion, and those who hear the sound develop good intentions. Skillfully guide and earnestly encourage, leading people to understand cause and effect. All the fishermen in the commandery reformed from evil to good, loving life and stopping killing. The fishing weirs stretched for more than three hundred li, and the fish weirs on the rivers and streams, totaling sixty-three, were simultaneously and permanently abandoned, all becoming release ponds. The number of lives saved in a single day is countless, far exceeding ten thousand! Ji Xu lectured on the Stream of Water chapter on a boat on the river, and also distributed japonica rice as both material and Dharma offerings. The boat sailed out of the estuary, looking towards Mount Furong, whose peaks rose steeply, like red lotuses just beginning to bloom. The horizontal stones hung down alone, like withered flowers about to fall. The master said, 'In a dream I once traveled to the seaside, and the scene was exactly like this.'

Bailu Releasing Life Stele records that General Xuanmeng, Internal History of Linhai, Ji Shang'er, was a descendant of Xun, and invited someone to lecture on a Golden Light Sutra. Former General of the Cavalry, Internal History of Linhai, Chen Sizhan, was his son Chen Anqing, and invited someone to lecture on the Lotus Sutra. Ji Shang'er persuaded the fish weir owners Yan Xuzu, Yang Gonghe, and others to jointly donate sixty-three fish weirs. Now speaking of Ji Xu, it is probably because the name and style name are similar. Saying 'more than ten thousand' is because the number of lives released this time exceeds the number saved by Elder Stream of Water. Saying 'also distributed japonica rice' is also like the son of Stream of Water borrowing elephants, taking the method of eating and drinking at home, and scattering the rice in the pond to feed the fish. Saying 'square boat' is two boats side by side. 'Past dream' refers to the dream when worshiping the Buddha at home. Now the boat sails out of the estuary, and what is seen now matches the omen of the dream.

Śrāmaṇa Huicheng

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．郡守錢玄智皆著書嗟詠。文繁不載。

當時道俗風騷者睹希有事。篇什讚美者多矣。初入天臺一住九年。傳中但記見定光華頂頭陀講凈名放生等事。又初住瓦官八年。但記濟忍瓊詔降嘆之事。然傳有四本。大體此傳甚略。惜哉無聞也。

詡后還都。別坐餘事。因系延慰。臨當伏法。遙想先師愿申一救。其夜夢群魚巨億不可稱計。皆吐沫濡。詡明旦降。來特原詡罪。

計公之罪未見因由。延慰即今司理官。慰者。漢百官志云。凡是武官皆有此職。原者。凡罪考信根原。罪不合者皆悉舍之。

當於午時忽起瑞雲。黃紫赤白狀如月暈。凝于虛空遙蓋寺頂。又黃雀群飛翾動嘈囋。棲集檐宇半日方去。師云。江魚化為黃雀來此謝恩耳。師遣門人惠拔金陵表聞。降陳宣帝來云。嚴禁采捕。永為放生之池。

百錄徐陵書末紙云。陵和南。放生得聞公家極相隨喜事。是拔公口具。謹不多咨祖師。又與鎮將解拔國書云。仍以此事表白前陳。來云。此江若無烏[則/蟲]珍味。宜依所請。永為福池。恐宣帝好啖此物。以為珍味。故有此言也。

陳東宮問徐陵曰。天臺功德誰為制碑。答云。愿神筆玉著。會宣帝崩。不復得就。來國子祭酒徐孝兄以樹高碑。碑今在山。覽者墮淚。

東宮亦曰春宮

【現代漢語翻譯】 現代漢語譯本：郡守錢玄智都著書感嘆這件事，但因為文字過於繁多，這裡就不記載了。

當時，很多僧人和俗人都親眼目睹了這件罕見的事情，寫詩作文讚美的人非常多。智顗大師最初到天臺山，一住就是九年。傳記中只記載了他見到定光（Dìngguāng，佛名，意為『定光佛』）和華頂（Huádǐng，地名，指華頂峰）的頭陀（Tóutuó，佛教苦行僧）講《凈名經》（Jìngmíng Jīng，《維摩詰所說經》的簡稱）以及放生等事。之後又初住瓦官寺（Wǎguānsì，寺廟名）八年，只記載了濟忍（Jìrěn，人名）和瓊詔（Qióngzhào，人名）降臨感嘆的事情。然而，關於智顗大師的傳記有四個版本，總體來說這個傳記非常簡略，可惜沒有更詳細的記載。

詡（Xǔ，人名）後來回到都城，因為其他事情牽連到延慰（Yánwèi，人名），面臨被處決。他遙想先師智顗大師，希望能夠得到救助。當天晚上，他夢見無數的魚，多到無法計數，都吐出泡沫來濡濕他。詡第二天被釋放，是因為有人特赦了他的罪行。

關於計公（Jìgōng，人名）的罪行，沒有看到具體的原因。延慰就是現在的司理官。慰這個詞，根據《漢百官志》（Hàn Bǎiguān Zhì）記載，凡是武官都有這個職位。原的意思是，凡是罪行經過考證，如果罪名不成立，都應該被赦免。

在午時，忽然出現祥瑞的雲彩，呈現出黃色、紫色、紅色和白色，形狀如同月暈，凝聚在空中，遙遙地覆蓋著寺廟的頂部。同時，黃雀成群地飛舞，喧鬧地鳴叫，棲息在屋檐上，過了半天才離開。智顗大師說：『江里的魚化為黃雀來這裡謝恩啊。』智顗大師派遣門人惠拔（Huìbá，人名）到金陵（Jīnlíng，地名，今南京）上表奏聞。陳宣帝（Chén Xuāndì，人名，陳朝皇帝）下令說：『嚴禁捕撈，永遠作為放生池。』

百錄徐陵（Bǎilù Xúlíng，人名）的書末尾寫道：『徐陵在和南（Hénán，地名），聽說放生的事情，公家非常隨喜。』這是惠拔親自陳述的。不再多諮詢祖師了。又給鎮將解拔（Jiěbá，人名）的國書上寫道：『仍然將這件事上表給前陳（Qián Chén，朝代名）。』陳宣帝回覆說：『這條江如果不是烏[則/蟲]（wūzé，水產動物）的珍貴美味，就應該按照所請，永遠作為福池。』恐怕陳宣帝喜歡吃這種東西，認為它是珍貴的美味，所以才說了這樣的話。

陳東宮（Chén Dōnggōng，人名，太子）問徐陵說：『天臺山的功德，誰來製作碑文？』徐陵回答說：『希望用神筆來撰寫。』後來陳宣帝駕崩，這件事就沒有完成。後來國子祭酒徐孝兄（Xú Xiàoxiōng，人名）立了一塊高大的石碑。石碑現在還在山上，看到的人都會流淚。

東宮也稱為春宮（Chūngōng，指太子居住的宮殿）。

【English Translation】 English version: Prefect Qian Xuanzhi (Qián Xuánzhì) all wrote books to lament this matter, but because the text was too verbose, it is not recorded here.

At that time, many monks and laypeople witnessed this rare event, and many people wrote poems and articles to praise it. When Zhiyi (智顗，Zhiyi, a famous monk in Chinese history) first arrived at Tiantai Mountain (天臺山，Tiantai Mountain, a mountain in Zhejiang Province), he stayed there for nine years. The biography only records that he saw Dingguang (定光，Dingguang, a Buddha's name, meaning 'Fixed Light Buddha') and the ascetic monks (頭陀，Tóutuó) of Huading (華頂，Huading, a place name, referring to Huading Peak) lecturing on the Vimalakirti Sutra (凈名經，Jìngmíng Jīng, short for Vimalakirti Sutra) and the matter of releasing life. Later, he first stayed at Waguan Temple (瓦官寺，Wǎguānsì, temple name) for eight years, only recording the events of Jinren (濟忍，Jìrěn, a person's name) and Qiong Zhao (瓊詔，Qióngzhào, a person's name) descending and sighing. However, there are four versions of Zhiyi's biography. Overall, this biography is very brief, and it is a pity that there are no more detailed records.

Xu (詡，Xǔ, a person's name) later returned to the capital and was implicated in Yanwei's (延慰，Yánwèi, a person's name) affairs and was about to be executed. He remotely thought of his former teacher, Zhiyi, hoping to get help. That night, he dreamed of countless fish, so many that they could not be counted, all spitting out foam to moisten him. Xu was released the next day because someone pardoned his crime.

Regarding Ji Gong's (計公，Jìgōng, a person's name) crime, the specific reasons have not been seen. Yanwei is now the Sili official. According to the Han Baiguan Zhi (漢百官志，Hàn Bǎiguān Zhì), all military officers have this position. The meaning of 'yuan' (原) is that all crimes should be investigated, and if the crime is not established, they should be pardoned.

At noon, auspicious clouds suddenly appeared, showing yellow, purple, red, and white colors, shaped like a lunar halo, condensing in the air, remotely covering the top of the temple. At the same time, flocks of yellow sparrows flew and chirped noisily, perched on the eaves, and left after half a day. Master Zhiyi said, 'The fish in the river have transformed into yellow sparrows to thank us.' Master Zhiyi sent his disciple Huiba (惠拔，Huìbá, a person's name) to Jinling (金陵，Jīnlíng, place name, now Nanjing) to report to the emperor. Emperor Xuan of Chen (陳宣帝，Chén Xuāndì, a person's name, emperor of the Chen Dynasty) ordered, 'Strictly prohibit fishing and forever use it as a life release pond.'

The end of Bailu Xu Ling's (百錄徐陵，Bǎilù Xúlíng, a person's name) book says, 'Xu Ling was in Henan (河南，Hénán, place name) and heard about the matter of releasing life, and the government was very happy about it.' This was personally stated by Huiba. I will not consult the patriarch any further. Also, in the state letter to the garrison commander Jieba (解拔，Jiěbá, a person's name), it was written, 'Still report this matter to the former Chen (前陳，Qián Chén, dynasty name).' Emperor Xuan of Chen replied, 'If this river does not have wuze (烏[則/蟲]，wūzé, aquatic animal) as a precious delicacy, it should be used as a blessed pond forever as requested.' Perhaps Emperor Xuan of Chen liked to eat this thing and considered it a precious delicacy, so he said this.

The Crown Prince of Chen (陳東宮，Chén Dōnggōng, a person's name, the crown prince) asked Xu Ling, 'Who will write the inscription for the merits of Tiantai Mountain?' Xu Ling replied, 'I hope to write it with a divine pen.' Later, Emperor Xuan of Chen passed away, and this matter was not completed. Later, Xu Xiaoxiong (徐孝兄，Xú Xiàoxiōng, a person's name), the Libationer of the Imperial College, erected a tall stele. The stele is still on the mountain, and those who see it shed tears.

The East Palace is also called the Spring Palace (春宮，Chūngōng, refers to the palace where the crown prince lives).

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。太子居東宮如春氣始生。長養其聖德。似木布枝滋蔭民澤也。此即陳後主也名。叔寶。字元秀。太建十四年宣帝崩。即位。改志德元年。至四年正月改元貞明。在位放逸。為隋所滅。徐孝克碑立在國清。人見碑追憶慈化。見故墮淚也。

陳文皇太子永陽王出撫甌越。累信慇勤。仍赴禹越。躬行方等。眷屬同稟凈戒。晝餐講說。夜習坐禪。

王名伯智。字䇿之。陳文帝第八子。傳在南史第五十五卷。其文甚略。乃云。博通經史。太建中遷尚書左僕射。后為特進。陳亡。入長安。在隋為國子司業。南山傳云。出撫吳興。請大師授戒。陳．隋時臺號括州。是甌越境。或云陳宣帝時出為東州刺史。故云出撫甌越也。

先師謂門人智越云。吾欲勸王修福禳禍可乎。越對云。府僚無舊。必稱寒熱。師云。息世譏嫌亦復為善。王后出遊。墜馬將絕。越乃感悔。憂愧若傷。先師躬自師眾作觀音懺法。整心專志。王覺小醒。憑機而坐。王見一梵僧擎香爐直進問王曰。疾勢何如。王汗流無答。僧乃繞王一匝。香氣徘徊。右旋即覺。搭然痛惱都釋。戒慧先染其心。靈驗次悅其目。不欲生信。詎可得乎。

智越乃智者之高弟也。行業習禪。著于傳內。祖師冥知王將遭禍。欲使禳之。越王之左右非勤舊之知。將疑僧徒

【現代漢語翻譯】 現代漢語譯本：太子居住在東宮，如同春天之氣開始萌發，增長和培養他的聖德，就像樹木伸展枝條，滋養庇廕百姓一樣。這位太子就是陳後主，名叫叔寶（Shūbǎo），字元秀（Yuánxiù）。太建十四年，陳宣帝駕崩，他即位，改年號為志德元年。到志德四年正月，又改年號為貞明。他在位期間放縱享樂，最終被隋朝所滅。徐孝克（Xú Xiàokè）的碑文立在國清寺（Guóqīng Sì），人們看到碑文，追憶他曾經的恩德教化，不禁落淚。

陳文皇太子永陽王（Yǒngyáng Wáng）前往甌越（Ōuyuè）安撫百姓，多次傳遞慇勤慰問的資訊，之後又前往禹越（Yǔyuè），親自奉行方等（fāngděng）法門，全家都接受了凈戒。白天研習講說佛法，夜晚練習坐禪。

這位王名叫伯智（Bózhì），字䇿之（Cèzhī），是陳文帝的第八個兒子。他的傳記在《南史》第五十五卷中，但內容非常簡略，只說他博通經史，太建年間升任尚書左僕射，後來擔任特進。陳朝滅亡后，他進入長安（Cháng'ān），在隋朝擔任國子司業。《南山傳》（Nánshān Zhuàn）記載，他曾前往吳興（Wúxīng）安撫百姓，並請求大師為他授戒。陳朝和隋朝時期，臺州（Tāizhōu）的別稱是括州（Kuòzhōu），屬於甌越的轄境。也有人說，陳宣帝時期，他曾出任東州（Dōngzhōu）刺史，所以才說他前往甌越安撫百姓。

先師對他的門人智越（Zhìyuè）說：『我想勸永陽王修福消災，可以嗎？』智越回答說：『王府的官僚都不是舊相識，一定會說些冷言冷語。』先師說：『消除世俗的譏諷和嫌疑，也算是一種善行。』後來，永陽王出行遊玩，從馬上摔下來，生命垂危。智越因此感到後悔，憂愁愧疚，非常傷心。先師親自帶領僧眾修習觀音懺法，專心致志。永陽王感覺稍微清醒了一些，靠著幾案坐了起來。他看見一位梵僧手持香爐，逕直走來，問他說：『您的病情怎麼樣了？』永陽王汗流浹背，無法回答。梵僧繞著永陽王轉了一圈，香氣瀰漫，然後向右旋轉，永陽王立刻感覺疼痛和煩惱都消失了。戒律和智慧首先浸染了他的內心，靈驗的景象隨後愉悅了他的眼睛。不想產生信仰，怎麼可能呢？』

智越是智者大師（Zhìzhě Dàshī）的高足弟子，他的修行和禪定事蹟都記載在傳記中。祖師冥冥之中知道永陽王將要遭遇災禍，想要讓他修福消災。但永陽王身邊的人都不是長久相識的舊臣，他們會懷疑僧人。

【English Translation】 English version: The crown prince resided in the Eastern Palace, like the budding of spring, nurturing his sacred virtue, resembling trees spreading branches to nourish and shelter the people. This crown prince was none other than Emperor Chen Houzhu (Chen's Last Ruler), named Shubao (叔寶), styled Yuanxiu (元秀). In the fourteenth year of the Taijian era, Emperor Xuan of Chen passed away, and he ascended the throne, changing the era name to the first year of Zhide. By the first month of the fourth year of Zhide, he changed the era name to Zhenming. During his reign, he indulged in pleasure and was eventually overthrown by the Sui Dynasty. Xu Xiaoke's (徐孝克) stele stands at Guoqing Temple (國清寺), where people, upon seeing it, recall his past benevolence and teachings, shedding tears.

The Crown Prince of Emperor Wen of Chen, the Prince of Yongyang (永陽王), went to Ouyue (甌越) to pacify the people, repeatedly sending messages of earnest concern. Later, he went to Yuyue (禹越), personally practicing the Fangdeng (方等) Dharma, with his family receiving the pure precepts together. During the day, they studied and lectured on the Dharma, and at night, they practiced seated meditation.

This prince was named Bozhi (伯智), styled Cezi (䇿之), the eighth son of Emperor Wen of Chen. His biography is in the fifty-fifth volume of the 'History of the Southern Dynasties,' but it is very brief, only stating that he was well-versed in classics and history. During the Taijian era, he was promoted to Left Vice Director of the Ministry of Affairs, and later became a Special Advance. After the fall of the Chen Dynasty, he entered Chang'an (長安) and served as the Director of Studies in the Sui Dynasty. The 'Nanshan Biography' (南山傳) records that he went to Wuxing (吳興) to pacify the people and requested a great master to ordain him. During the Chen and Sui dynasties, Taizhou (臺州) was also known as Kuozhou (括州), which was within the territory of Ouyue. Some say that during the reign of Emperor Xuan of Chen, he served as the Governor of Dongzhou (東州), hence the saying that he went to Ouyue to pacify the people.

The former teacher said to his disciple Zhiyue (智越): 'I wish to persuade the Prince of Yongyang to cultivate blessings and avert disasters, is that acceptable?' Zhiyue replied: 'The officials in the Prince's court are not old acquaintances, they will surely speak coldly.' The teacher said: 'Eliminating worldly criticism and suspicion is also a form of goodness.' Later, the Prince of Yongyang went out for an excursion and fell from his horse, near death. Zhiyue then felt regret, sorrow, and shame, and was deeply saddened. The former teacher personally led the Sangha in practicing the Avalokitesvara Repentance Dharma, with focused minds and unwavering resolve. The Prince of Yongyang felt slightly more awake and sat up leaning against a low table. He saw a Brahman monk holding an incense burner, walking straight towards him, and asked him: 'How is your illness?' The Prince of Yongyang was covered in sweat and unable to answer. The monk circled the Prince once, the fragrance lingering, and then rotated to the right, and the Prince immediately felt the pain and distress disappear. The precepts and wisdom first permeated his heart, and the miraculous sight then delighted his eyes. How could he not develop faith?'

Zhiyue was a prominent disciple of the Great Master Zhiyi (智者大師). His practice and meditation are recorded in biographies. The Patriarch knew in advance that the Prince of Yongyang would encounter misfortune and wanted him to cultivate blessings to avert disasters. However, the people around the Prince of Yongyang were not long-time acquaintances, and they would suspect the monks.

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有所規求。成寒熱之斥。因遂其諫。免致譏嫌矣。

其愿文云。仰惟天臺阇梨。德侔安遠。道邁光猷。遐邇傾心。振錫云聚。紹像法之將墜以救昏蒙。顯慧日之重光用拯澆俗。加以游浪法。以貫通禪宛。有為之結已離。無生之忍現前。弟子飄飏業風。沉淪愛水。雖餐法喜弗袪矇蔽之心。徒仰禪悅終懷散動之盧。日輪馳騖羲和之轡不停。月鏡回軒常娥之影難駐。有離有會嘆息奚言。愛法敬法潺湲無已。愿生生世世值天臺阇梨。恒修供養。如智積奉智勝如來。若藥王覲雷音正覺。安養．兜率。俱蕩一乘。

今傳文但一百六十八字。百錄具載七百四十六字。今文略也。游浪者。游謂遊刃。如皰丁解牛。日無全牛。浪謂波浪。如大海洪波曠闊無際也。有為結使即三界見思也。然大師位居五品。實云有為之結。當如梁肅譽云。等覺．妙覺不可得而知。騖者走也。羲和者。堯之掌日之臣。乃以官命日也。轡者馬韁繩也。言光陰如箭。恨不執住日騎之韁繩也。常娥則月宮之主。佛教謂月宮天子。外籍以月屬陰。故曰常娥是華麗之容也。影難駐。轡不停。其意一也。潺湲。水流之貌。喻淚下難禁也。智勝者大通智勝也。智積者。十六王子。其第一者名曰智積也。藥王覲雷音者。文出妙莊嚴王品。蕩一乘者。百錄云。或見生

【現代漢語翻譯】 現代漢語譯本：有所求時，會招致寒熱病邪的侵擾。因此，應該聽從勸諫，避免招致譏諷和嫌隙。

其愿文說：『敬仰天臺阇梨（天臺宗的法師），德行堪比安遠法師（慧遠），道行超越光猷法師（僧光）。遠近之人無不傾心敬佩，如雲般聚集而來。您繼承佛法，救度將要墜落的眾生，使其脫離昏昧；彰顯智慧之光，拯救日漸澆薄的世俗。加以游浪之法，貫通禪定和宛轉的教義。有為的束縛已經解脫，無生的忍辱智慧顯現在前。弟子我如飄零的落葉，被業力的風吹動，沉溺在愛慾的海洋中。即使享用法喜，也無法去除心中的矇蔽；徒然仰慕禪悅，終究懷有散亂動搖的念頭。太陽每日奔馳，羲和（掌管太陽的神）的韁繩從不停歇；月亮的光輝流轉，常娥（月宮仙子）的身影難以停留。有離別有相會，嘆息之情難以言表。愛慕佛法，敬重佛法，淚流不止。愿生生世世都能遇到天臺阇梨，恒常修習供養，如同智積菩薩侍奉智勝如來，如同藥王菩薩朝見雷音正覺。愿安養凈土（西方極樂世界）、兜率天（彌勒菩薩的凈土），都歸於一乘佛法。』

現在流傳的文字只有一百六十八字，《百錄》中記載的有七百四十六字，現在的文字有所省略。游浪，游是遊刃有餘的意思，如同庖丁解牛，每天宰殺牛，卻看不到完整的牛。浪是波浪的意思，如同大海的波浪，廣闊無邊。有為的結使，就是三界（欲界、色界、無色界）的見惑和思惑。然而大師的果位居於五品，確實可以說還有有為的束縛。應當像梁肅讚譽的那樣說：等覺菩薩、妙覺菩薩的境界是不可思議的。騖，是奔走的意思。羲和，是堯帝手下掌管太陽的官員，用官職來命名太陽。轡，是馬的韁繩。意思是光陰似箭，恨不得抓住太陽馬車的韁繩。常娥，是月宮的主人。佛教中稱之為月宮天子。外道典籍認為月亮屬陰，所以說常娥是華麗的容貌。身影難以停留，韁繩不停歇，意思是一樣的。潺湲，是水流動的樣子，比喻淚水難以抑制地流下。智勝，是大通智勝如來。智積，是十六王子，其中第一位名叫智積。藥王朝見雷音，出自《妙莊嚴王品》。蕩一乘，在《百錄》中說：或者見到生...

【English Translation】 English version: When there are desires and pursuits, it invites the attack of cold and heat illnesses. Therefore, one should heed advice to avoid ridicule and suspicion.

The vow reads: 'Reverently I admire the Tiantai Ajari (Tiantai master), whose virtue is comparable to An Yuan (Huiyuan), and whose path surpasses Guang You (Sengguang). People near and far are wholeheartedly devoted, gathering like clouds. You inherit the Buddha's Dharma, rescuing sentient beings from falling into darkness; manifesting the light of wisdom, saving the increasingly degenerate world. Furthermore, with the method of 'wandering waves', you penetrate Chan (Zen) meditation and subtle teachings. The bonds of conditioned existence have been released, and the wisdom of non-origination is manifested. Your disciple is like a drifting leaf, blown by the winds of karma, sinking in the ocean of desire. Even enjoying the joy of Dharma cannot dispel the darkness in my heart; merely admiring the bliss of Chan, I still harbor scattered and restless thoughts. The sun races by daily, the reins of Xi He (the sun god) never ceasing; the moon's mirror revolves, the shadow of Chang'e (the moon goddess) is difficult to hold. There are separations and meetings, sighs are beyond words. Loving the Dharma, respecting the Dharma, tears flow unceasingly. I vow to meet the Tiantai Ajari in every lifetime, constantly practicing offerings, like Zhi Ji Bodhisattva serving the Great Penetrating Wisdom Victory Tathagata, like Medicine King Bodhisattva paying homage to the Thunder Sound Right Enlightenment. May Sukhavati (Pure Land of Amitabha) and Tushita Heaven (Pure Land of Maitreya) both return to the One Vehicle (Ekayana).'

The currently transmitted text has only one hundred and sixty-eight characters, while the 'Hundred Records' contains seven hundred and forty-six characters. The current text is abbreviated. 'Wandering waves', 'wandering' means skillful, like a butcher dissecting an ox, slaughtering oxen every day, yet never seeing a complete ox. 'Waves' means waves, like the waves of the ocean, vast and boundless. The bonds of conditioned existence are the delusions of views and thoughts in the Three Realms (Desire Realm, Form Realm, Formless Realm). However, the master's position is in the Five Grades, so it can be said that there are still bonds of conditioned existence. It should be like Liang Su praised: the states of Equal Enlightenment Bodhisattva and Wonderful Enlightenment Bodhisattva are inconceivable. 'Wu' means running. Xi He was an official under Emperor Yao who was in charge of the sun, using his official position to name the sun. 'Pei' means the reins of a horse. The meaning is that time flies like an arrow, regretting not being able to grasp the reins of the sun chariot. Chang'e is the master of the moon palace. In Buddhism, she is called the Moon Palace Deva. External scriptures consider the moon to be yin, so it is said that Chang'e has a beautiful appearance. The shadow is difficult to hold, the reins do not stop, the meaning is the same. 'Chan Yuan' is the appearance of flowing water, a metaphor for tears flowing uncontrollably. Zhi Sheng is the Great Penetrating Wisdom Victory Tathagata. Zhi Ji is the sixteenth prince, the first of whom is named Zhi Ji. Medicine King paying homage to Thunder Sound comes from the 'Wonderful Adornment King Chapter'. 'Returning to the One Vehicle' is said in the 'Hundred Records': or seeing birth...

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安養世界或處兜率天宮。俱蕩三乘行。俱向一乘道。今文撮略未。

先師雖復懷寶窮岫。聲振都邑。藏形幽壑。德惠昭彰。

大道深禪蘊乎內心。身藏深谷如驪珠荊玉。雖藏隱懷中而世已知之。昭明彰顯也。

陳少主顧問群臣。釋門誰為名勝。徐陵對曰。瓦官禪師德邁風霜。禪鑒淵海。昔遠遊京邑。群賢所宗。今高步天臺。法雲東靄。永陽王北面親承。愿陛下詔之。還都弘法。使道俗咸荷。陳主初遣傳宜左右趙君卿。再遣主書朱雷三傳遣詔。回遣道人法升。皆帝自手書。悉稱疾不當。陳主遂仗三使。更來州敦請。

南山傳云。前後七使並帝手親疏。今文三使來州。即永陽王見守甌越。永陽王書請。亦載百錄也。

永陽王諫曰。主上虛己。朝廷思敬。一言利益。四生有賴。若高讓深山則慈悲有隔。弟子微弱尚賜迂屈。不赴臺旨將何自安。答曰。自省無德。出處又幽。過則身當。豈令枉濫。業緣如水。隆去窊留。志不可滿。任之而已。

過則身當。答永陽王。惡事自向己之謂也。隆。高也。窳。烏爪反。低水就低。理之然也。不可固守。任緣而已耳。

仍出金陵。路逢兩使。初遣應來左右黃吉寶。次遣主書陳建宗。延上東堂。四事供養。禮遇慇勤。立禪眾于靈耀。開釋論于太

【現代漢語翻譯】 現代漢語譯本： 往生安養世界或者居住在兜率天宮（菩薩的居所）。都能弘揚三乘（聲聞乘、緣覺乘、菩薩乘）的修行，都能趨向一乘（佛乘）的道路。現在我所寫的只是撮取要略，未能詳盡。

先師雖然身懷寶藏隱居在深山之中，但他的聲名卻傳遍了都城，即使藏身於幽深的山谷，他的德行和恩惠依然彰顯。

大道的深刻禪定蘊藏在內心之中，身藏深谷就像驪珠荊玉一樣。雖然隱藏在懷中，但世人已經知曉。這是昭明彰顯的例子。

陳朝的少主詢問群臣：『釋門之中誰是名僧大德？』徐陵回答說：『瓦官禪師的德行超越了風霜的嚴酷，他的禪定智慧深邃如淵海。過去他遊歷京城時，是眾多賢士所尊崇的對象。現在他高步于天臺山，他的法雲向東瀰漫。永陽王親自向他請教佛法。』希望陛下下詔，讓他回到都城弘揚佛法，使僧俗都能蒙受恩澤。陳主最初派遣傳宜左右趙君卿，再次派遣主書朱雷，三次派遣詔書，回信都稱病推辭。陳主於是派遣三位使者，再次來到州里敦請。

《南山傳》記載，前後七次派遣使者，都是皇帝親自書寫。現在文中所說是三次使者來到州里，即永陽王在甌越鎮守時，永陽王寫信邀請，也記載在百錄之中。

永陽王勸諫說：『主上謙虛待人，朝廷思慕敬重。您的一句話就能利益四生（胎生、卵生、濕生、化生），如果堅持隱居深山，那麼慈悲之心就會有所隔閡。弟子我地位卑微尚且蒙受您的屈尊，如果不應朝廷的旨意，將如何自處？』禪師回答說：『我自省沒有德行，而且喜歡隱居。有過錯我自己承擔，怎麼能讓朝廷枉加恩澤呢？業緣就像水一樣，高處流走，低處停留，志向是無法滿足的，順其自然罷了。』

『有過錯我自己承擔』，這是回答永陽王的話，意思是壞事自己承擔。隆，是高的意思。窳，讀作烏爪反，意思是低。水往低處流，這是自然之理。不可固執己見，順其自然罷了。

禪師於是離開金陵，在路上遇到兩位使者，最初派遣的是應來左右黃吉寶，其次派遣的是主書陳建宗。請禪師到東堂，用四事（飲食、衣服、臥具、醫藥）供養，禮遇非常慇勤。在靈耀寺設立禪眾，在太

【English Translation】 English version: To be reborn in the Land of Bliss or to reside in the Tushita Heaven (the abode of Bodhisattvas). Both can promote the practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and both can lead to the path of the One Vehicle (Buddhayāna). What I have written now is just a summary, not exhaustive.

Although the late master possessed treasures and lived in seclusion in the deep mountains, his reputation spread throughout the capital. Even though he hid himself in remote valleys, his virtue and grace were still evident.

The profound meditation of the Great Path is hidden within the heart, like a bright pearl or precious jade hidden in the depths. Although hidden in the bosom, the world already knows it. This is an example of clarity and manifestation.

The young ruler of the Chen dynasty asked his ministers: 'Who is a renowned and virtuous monk in the Buddhist community?' Xu Ling replied: 'Dhyana Master Waguan's virtue surpasses the severity of frost, and his wisdom in meditation is as deep as the ocean. In the past, when he traveled to the capital, he was revered by many virtuous people. Now he walks high on Mount Tiantai, and his Dharma clouds spread eastward. Prince Yongyang personally sought his teachings.' I hope Your Majesty will issue an edict to have him return to the capital to propagate the Dharma, so that both monastics and laypeople can receive his grace. The Chen ruler first sent Zhao Junqing, then Zhu Lei, and then sent the edict three times, but the replies all claimed illness and declined. The Chen ruler then sent three envoys again to the state to earnestly invite him.

The Nanshan Commentary records that envoys were sent seven times, all personally written by the emperor. The text now says that three envoys came to the state, when Prince Yongyang was guarding Ouyue. Prince Yongyang's letter of invitation is also recorded in the Hundred Records.

Prince Yongyang advised: 'The ruler is humble and the court admires and respects you. Your words can benefit the four types of beings (born from the womb, born from eggs, born from moisture, and born by transformation). If you insist on living in seclusion in the deep mountains, then your compassion will be limited. I, your disciple, am of humble status and am already honored by your condescension. If you do not accept the imperial decree, how can I justify myself?' The Dhyana Master replied: 'I reflect on myself and find that I have no virtue, and I prefer to live in seclusion. If there is any fault, I will bear it myself. How can I allow the court to bestow grace upon me wrongly? Karmic conditions are like water, flowing from high places and staying in low places. Ambition cannot be satisfied; let it be as it is.'

'If there is any fault, I will bear it myself,' this is the reply to Prince Yongyang, meaning that bad things are borne by oneself. Long means high. Yu (pronounced wu-zhua) means low. Water flows to low places, this is the natural principle. One should not be stubborn, but let things take their course.

The Dhyana Master then left Jinling and met two envoys on the road. The first envoy sent was Huang Jibao, and the second was Chen Jianzong. They invited the Dhyana Master to the East Hall and offered the four requisites (food, clothing, bedding, and medicine) with great courtesy. A Dhyana assembly was established at Lingyao Temple, and the *Ta

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極。又講仁王般若。百座居左。五等在右。陳主親筵聽法。僧正惠暅．僧都惠曠．長干惠辯皆奉來擊揚難。似冬冰峨峨共結解。猶夏日赫赫能消。天子欣然。百僚盡敬。

五等。公．侯．伯．子．男。佛教東來。歷代人主聽法。僧史具載多矣。暅音亙。僧史無傳。不知氏族。僧史略云。所言僧正者。正。政也。自正正人。克敷正令。故云也。宋世立沙門都。今云僧都是也。

講竟。惠暅擎香爐賀席曰。國十餘齋。身當四講。分文折理。謂得其門。今日出星收。見巧知陋。由來諍競不止。即座肅穆有餘。七夜恬靜。千枝華耀。皆法王之力也。陳主于廣德殿謝云。非但佛法仰委。亦愿云諸不逮。

暅雖剖答。不杜根原。故使進辭。不能遏止。大師智海淵深妙窮玄奧。故使講席七夜看尋。諍心默塞恬淡愉靜。其由春花。千枝發艷映日照軒。孰不云美。委。寄也。逮。及也。非但佛法寄託大師。國家有所不及者。亦冀垂言開示不及。故有此祝也。

陳世所檢僧尼。無貫者萬人。朝議䇿經。不合者休道。先師諫曰。調達日誦萬言。不免地獄。槃特誦一行偈。獲羅漢果。篤論唯道。豈關多誦。陳主大悅。即停搜揀。

無貫者。貫。穿也。無道所資。如野中牛馬也。失其綸貫之條流矣。調達亦云提婆

【現代漢語翻譯】 現代漢語譯本： 又講《仁王般若經》（《仁王護國般若波羅蜜多經》）。一百位高僧坐在左邊，五等爵位的大臣坐在右邊。陳朝皇帝親自設宴聽法。僧正惠暅（當時的僧官名）、僧都惠曠（當時的僧官名）、長干寺的惠辯（人名）都奉命前來辯論，提出疑問。他們的辯論就像冬天的冰山一樣堅固，難以攻破，又像夏天的太陽一樣熾熱，能夠融化一切。天子非常高興，所有官員都非常尊敬。

五等指的是公、侯、伯、子、男五種爵位。佛教傳入中國以來，歷代君主聽法的記載，在僧侶的史書中都有詳細記載。暅（音亙），僧侶的史書中沒有關於他的記載，不知道他的氏族。僧史略中說，所謂的僧正，『正』，就是『政』的意思。自身行為端正，才能匡正他人，從而推行正確的法令，所以叫做僧正。宋朝設立沙門都，現在叫做僧都。

講經完畢，惠暅手捧香爐祝賀說：『國家設立十多個齋壇，我身當四次講經。分析經文，剖析道理，自認為掌握了門徑。今天就像是考試結束，顯露出自己的拙劣。向來爭論不休，今天卻能如此肅穆。七個夜晚都如此恬靜，千枝蓮花都閃耀光芒，這都是法王（指佛）的力量啊！』陳朝皇帝在廣德殿感謝說：『不僅佛法要仰仗您，也希望您能指出我的不足之處。』

惠暅雖然能夠剖析解答疑問，但是不能從根本上杜絕爭論的源頭，所以才使得那些人能夠繼續進言，無法阻止。大師（指講經者）的智慧如大海般淵深，精妙到了極點，玄奧到了極致，所以使得講經的七個夜晚，大家都在尋思探索，爭論的心思都默默地停止了，變得恬淡愉悅安靜。就像春天的花朵，千枝萬枝都競相開放，映照著太陽，照亮了殿宇，誰不說美呢？委，是寄託的意思。逮，是及的意思。不僅佛法要寄託給大師，國家有不足的地方，也希望大師能夠指出，開示不足之處，所以才有這樣的祝賀。

陳朝時期所檢查的僧尼，沒有道行的有一萬人。朝廷商議要用佛經來測試他們，不符合的就讓他們還俗。先師勸諫說：『調達（提婆達多，佛陀的堂弟，反對佛陀）每天誦讀一萬句經文，也免不了下地獄；槃特（周利槃陀伽，佛陀的弟子）只誦讀一句偈語，就獲得了羅漢果。重要的在於篤信正道，哪裡在於多誦經文呢？』陳朝皇帝聽了非常高興，就停止了搜查篩選僧尼。

無貫者，貫，是穿的意思。沒有道行的人，就像野外的牛馬一樣，失去了綱紀的約束。調達也叫做提婆達多。

【English Translation】 English version: Furthermore, he lectured on the Renwang Prajna Sutra (The Prajna Paramita Sutra of Humane Kings who Protect the Country). One hundred high-ranking monks sat on the left, and officials of the five ranks sat on the right. The Chen emperor personally hosted the Dharma assembly. The Sengzheng (Head of the Sangha) Hui Heng, the Sengdu (Vice Head of the Sangha) Hui Kuang, and Hui Bian of Changgan Temple were all ordered to come forward to debate and raise questions. Their debates were as solid as winter ice, difficult to break, and as scorching as the summer sun, capable of melting everything. The emperor was delighted, and all the officials were respectful.

The five ranks refer to the ranks of Duke, Marquis, Earl, Viscount, and Baron. Since Buddhism entered China, the records of emperors of past dynasties listening to the Dharma are detailed in the monastic histories. Heng (pronounced Geng), there is no record of him in the monastic histories, and his clan is unknown. The Sengshilue (Brief History of the Sangha) says that the so-called Sengzheng, 'Zheng' means 'governance'. Only by being upright oneself can one rectify others, thereby promoting correct laws, hence the name Sengzheng. The Song dynasty established Shamen Du (Chief of Monks), now called Sengdu.

After the lecture, Hui Heng, holding an incense burner, congratulated the assembly, saying: 'The country has established more than ten Dharma assemblies, and I have been in charge of four lectures. Analyzing the scriptures and dissecting the principles, I thought I had mastered the key. Today is like the end of an exam, revealing my own inadequacy. There has always been endless debate, but today it is so solemn. The seven nights have been so peaceful, and thousands of lotus flowers are shining brightly, all thanks to the power of the Dharma King (referring to the Buddha)!' The Chen emperor thanked him in the Guangde Hall, saying: 'Not only do we rely on you for the Buddha Dharma, but we also hope that you can point out my shortcomings.'

Although Hui Heng was able to analyze and answer questions, he could not fundamentally eliminate the source of debate, so those people were able to continue speaking, unable to be stopped. The master's (referring to the lecturer) wisdom is as deep as the ocean, exquisite to the extreme, and profound to the utmost, so that during the seven nights of lectures, everyone was thinking and exploring, and the minds of debate were silently stopped, becoming peaceful, joyful, and quiet. Like the spring flowers, thousands of branches are blooming, reflecting the sun and illuminating the halls, who would not say it is beautiful? Wei means to entrust. Dai means to reach. Not only is the Buddha Dharma entrusted to the master, but if the country has shortcomings, it is also hoped that the master can point them out and enlighten the inadequacies, hence this congratulation.

During the Chen dynasty, among the monks and nuns who were examined, there were ten thousand without proper conduct. The court discussed using the scriptures to test them, and those who did not meet the requirements would be made to return to lay life. The former teacher advised: 'Devadatta (Buddha's cousin, who opposed the Buddha) recited ten thousand verses every day, but could not avoid hell; Pantha (Cūḷapanthaka, Buddha's disciple) only recited one verse and attained the fruit of Arhat. The important thing is to have firm faith in the right path, not to recite many scriptures.' The Chen emperor was very pleased and stopped searching and screening monks and nuns.

Wu Guan Zhe, Guan means to pierce. Those without proper conduct are like wild cattle and horses in the wilderness, having lost the discipline of the guidelines. Devadatta is also called Tivada.

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達多。此翻人天心熱。乃佛堂弟。白飯王長子。身長一丈五尺四寸。出家發四禪定。亦有神通。根利。日誦萬言。槃特根鈍。唯誦半偈。偈云。守口攝意身莫犯。如是故證阿羅漢果。今云一行。恐誤也。

然居靈耀。過為褊隘。更求閑靜。立眾安禪。忽夢一人翼從嚴整。稱名冠達。請住三橋。師云。冠達。梁武法名。三橋。豈非光宅。遂移居之。其年四月。陳主幸寺。捨身大施。又講仁王般若。敘經才訖。陳主于大眾內起禮三拜。俯仰慇勤以彰敬重。太子已下並托舟航。咸宗戒范以崇津導。先師虛己亡受。能安寵辱。故談無驚喜。

梁武入同泰寺。捨身大施。朝臣以錢億萬貫奉贖皇帝菩薩。僧眾默許。陳主因而效之。故云捨身大施。太子已下。諸宮嬪妃諸王子等。俱受戒法。後主之後沉皇后書請法名。號海慧菩薩。章安略而不書也。戒喻浮囊。能渡苦海。舟航之喻亦然也。津。水也。道。引也。苦海難渡。憑戒導引也。

皇太子請戒文云。淵和南。仰惟化道無方。隨機濟物。衛護國土。汲引人天。照燭光耀。托跡師友。比丘入夢。符契之像。久彰和尚來儀。高座之德斯秉。是以翹心十地。渴仰四依。大小二乘內外兩教。尊師重道由來尚矣。伏希俯提。從其所請。世世結緣。遂其大愿。日夜增長。今

【現代漢語翻譯】 現代漢語譯本： 達多（Datta）。此指人天心生熱惱。乃是佛陀的堂弟，白飯王的長子。身高一丈五尺四寸。出家后修得四禪定，也具有神通。根器銳利，每日能誦讀萬言。槃特（Panthaka）根器遲鈍，只能誦讀半偈。偈語說：『守口攝意身莫犯，如是故證阿羅漢果。』現在說『一行』，恐怕是錯誤的。

然而居住在靈耀寺，覺得過於狹窄，便尋求更加閑靜的地方。建立僧眾以求安心禪定。忽然夢見一人，儀仗隊伍嚴整，自稱名叫冠達（Guanda），請他住在三橋。法師說：『冠達，是梁武帝的法名。三橋，難道不是光宅寺嗎？』於是遷移到那裡居住。那年四月，陳主駕臨寺廟，捨身大施。又講《仁王般若經》，講述完畢，陳主在大眾中起身禮拜三次，俯身仰首，非常慇勤，以彰顯敬重之意。太子以下的人都託付于戒律的舟船，都遵從戒律的規範，以崇尚引導。先師虛懷若谷，不為外物所動，所以談論時沒有驚喜之色。

梁武帝進入同泰寺，捨身大施。朝廷大臣用錢億萬貫來贖回皇帝菩薩。僧眾默許。陳主因而效仿他，所以說捨身大施。太子以下，各位宮嬪妃子、各位王子等，都受持戒法。後主的皇后沉氏寫信請求法名，號為海慧菩薩。章安法師省略而不記載。戒律比喻為浮囊，能夠渡過苦海。舟船的比喻也是這樣。津，是水路。道，是引導。苦海難以渡過，憑藉戒律來引導。

皇太子請求受戒的文書說：『淵和（Yuanhe）合十。仰望佛陀的教化之道沒有邊際，隨機應變地救濟萬物，衛護國土，汲引人天，照亮光耀。託身于師友，比丘入夢，與符契的形象相合。很久以來就彰顯和尚您來臨的儀範，高座的德行由此秉持。因此翹首期盼十地菩薩的境界，渴望仰仗四依。大小二乘、內外兩教，尊重老師、重視道義由來已久。伏望您能俯身提攜，滿足他們的請求，世世代代結下善緣，成就他們的大愿，日夜增長。』

【English Translation】 English version: Datta. This refers to the heat in the hearts of humans and devas. He was Buddha's cousin, the eldest son of King Suddhodana. He was fifteen feet and four inches tall. After leaving home, he attained the four dhyanas and also possessed supernatural powers. He had sharp faculties and could recite ten thousand words a day. Panthaka had dull faculties and could only recite half a verse. The verse says: 'Guard your mouth, control your mind, and do not commit offenses with your body; thus, you will attain the fruit of Arhat.' The current saying of 'one practice' is probably a mistake.

However, residing in Lingyao Monastery, he felt it was too cramped and sought a more secluded place. He established a community for peaceful meditation. Suddenly, he dreamed of a person with a solemn and orderly entourage, who identified himself as Guanda, inviting him to reside at Three Bridges. The master said, 'Guanda is the Dharma name of Emperor Wu of Liang. Could Three Bridges be Guangzhai Monastery?' So he moved there. In the fourth month of that year, Emperor Chen visited the monastery and made a great offering of his person. He also lectured on the Prajna Paramita Sutra of Humane Kings. After finishing the lecture, Emperor Chen rose from the assembly and bowed three times, bowing and raising his head with great sincerity to show his respect. The crown prince and others entrusted themselves to the boat of precepts and followed the norms of precepts to uphold guidance. The former master was humble and unaffected, so he showed no joy or surprise when discussing matters.

Emperor Wu of Liang entered Tongtai Monastery and made a great offering of his person. The court officials used hundreds of millions of coins to redeem the Emperor Bodhisattva. The Sangha silently agreed. Emperor Chen then imitated him, hence the saying 'great offering of his person.' The crown prince and others, all the concubines and princes, all received the precepts. Empress Shen, the empress of the Later Lord, wrote a letter requesting a Dharma name and was named the Sea Wisdom Bodhisattva. Master Zhang'an omitted this. The precepts are likened to a floating raft, which can cross the sea of suffering. The metaphor of the boat is also the same. Jin (津) means waterway. Dao (道) means guidance. The sea of suffering is difficult to cross, relying on the guidance of the precepts.

The crown prince's request for precepts stated: 'Yuanhe (淵和) bows with palms together. We look up to the Buddha's teaching, which is boundless, adapting to circumstances to save all beings, protecting the country, drawing in humans and devas, and illuminating the light. Entrusting ourselves to teachers and friends, the Bhikshu enters the dream, corresponding to the image of the talisman. For a long time, it has been evident that the Venerable One has come with the proper demeanor, and the virtue of the high seat is upheld by this. Therefore, we crane our necks in anticipation of the stage of the ten grounds and yearn to rely on the four reliances. The Great and Small Vehicles, the Inner and Outer Teachings, have long valued respecting teachers and valuing the Way. We humbly hope that you will condescend to lift us up, fulfill their requests, create good karma for generations, fulfill their great vows, and increase day and night.'

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二月五日于崇正殿設千僧法會。奉請為菩薩戒師。謹遣主書劉璇奉迎(云云)。於時傳香在手而臉下垂淚。既字為善萠。反言成晚。后大隋吞陳。方悟前旨。

南史帝紀。後主太子名深。今云淵者誤也。隋吞陳時方年十五。閉合而坐。舍人孔伯魚侍焉。戎士扣合而入。深安坐勞之曰。戎士在涂不至勞也。禎明三年三月己巳日隨父王諸親入長安。后不知其終。比丘入夢。即夢定時也。秉字。南山傳作此昞字。秉。持也。昞。明也。宜用下昞字。十地菩薩。具載法數。四依。孤山頌云。五品十信。初十已為二。行．向以為三。等覺妙覺四。大師乃初依也。受戒法名曰善萠。謂萠芽初出未成材幹。禎明二年受戒。三年國破。既策東宮之位。材幹不成。后以事推。正符萠意。故云方悟前旨。隋文帝名堅。受周禪。遣晉王楊廣為元帥。用賀若弼為副將吞陳矣。隋本無走。既歸唐國。既去後加走矣。

金陵既敗。䇿杖荊湘。路次盆城。忽夢老僧曰。陶侃瑞像。敬屈守護。於是往憩匡山。見永遠影象。驗雁門法師之靈也。俄而潯陽反叛。寺宇焚燒。獨有茲山金無侵擾。護像之功其在此矣。

後主與百司同發自建鄴之長安。隋文帝權分京師人宅以候。內外修整。遣使迎勞之。陳人謳詠。忘其亡焉。使還奏言。自後主

【現代漢語翻譯】 現代漢語譯本： 二月五日，在崇正殿舉行千僧法會。恭請秉律師作為菩薩戒師。派遣主書劉璇前去迎接（如此這般）。當時秉律師手持香，卻臉向下垂淚。已經取字為善萠（shàn méng），反而說成了『晚』。後來大隋吞併陳朝，才領悟到之前的含義。

《南史·帝紀》記載，後主太子名叫深，現在說叫淵是錯誤的。隋朝吞併陳朝時，他才十五歲。閉門靜坐，舍人孔伯魚侍奉在他身邊。隋朝士兵敲門進來，深安穩地坐著慰勞他們說：『各位將士在路上一定很辛苦吧。』禎明三年三月己巳日，他跟隨父王和各位親屬進入長安。後來就不知道他的結局了。比丘入夢，就是夢到秉律師的時候。秉律師的『秉』字，南山傳記中寫作『昞』字。『秉』是持有的意思，『昞』是明亮的意思，應該用下面的『昞』字。十地菩薩的詳細情況，都記載在法數中。四依，孤山頌中說：五品十信，最初的十信已經算是二依了，行、向算是三依，等覺、妙覺算是四依，大師是最初的依。受戒的法名叫善萠，意思是說像剛發芽的草木，還沒有長成棟樑之材。禎明二年受戒，三年國家就滅亡了。既然被立為東宮太子，卻沒有成為棟樑之材，後來用這件事來推斷，正好符合『萠』的含義，所以說才領悟到之前的含義。隋文帝名叫楊堅，接受了北周的禪讓。派遣晉王楊廣為元帥，用賀若弼為副將吞併了陳朝。隋朝本來沒有『走』字，歸順唐朝後，才在後面加上『走』字。

金陵城被攻破后，秉律師拄著枴杖前往荊湘。路過盆城時，忽然夢見一位老僧說：『陶侃（Táo Kǎn）的瑞像，請您恭敬地守護。』於是前往匡山，見到了永遠（Yǒng Yuǎn）律師的畫像，驗證了雁門法師（Yàn Mén Fǎ Shī）的靈驗。不久，潯陽（Xún Yáng）發生叛亂，寺廟被焚燒，只有這座山金兵沒有侵擾。守護佛像的功勞大概就在這裡了。

後主與百官一同從建鄴（Jiàn Yè）出發前往長安。隋文帝暫時把京城的人宅分配給他們居住，內外都修整一番，派遣使者迎接慰勞他們。陳朝人歌唱吟詠，忘記了國家已經滅亡。使者回來稟告說，自從後主...

【English Translation】 English version: On the fifth day of the second month, a thousand-monk Dharma assembly was held at Chongzheng Hall. Lawyer Bing was respectfully invited to be the Bodhisattva Precept Master. The chief secretary Liu Xuan was sent to welcome him (and so on). At that time, Lawyer Bing was holding incense in his hand, but his face was downcast with tears. His given name was Shan Meng (善萠, Shàn Méng, meaning 'good sprout'), but he mistakenly said 'wan' (晚, wǎn, meaning 'late'). Later, when the Great Sui Dynasty swallowed the Chen Dynasty, he finally understood the previous meaning.

The 'Imperial Records of the Southern Dynasties' records that the crown prince of the Later Lord was named Shen, and it is a mistake to say that he was named Yuan. When the Sui Dynasty swallowed the Chen Dynasty, he was only fifteen years old. He sat in seclusion, and the attendant Kong Boyu served him. Sui soldiers knocked on the door and entered. Shen sat calmly and comforted them, saying, 'The soldiers must have been tired on the road.' On the day of Jisi in the third month of Zhenming three years, he followed his father, the king, and his relatives into Chang'an. Later, his fate was unknown. A Bhikkhu entered a dream, which was when he dreamed of Lawyer Bing. The character 'Bing' (秉) of Lawyer Bing's name is written as '昞' in the Nanshan biography. '秉' means to hold, and '昞' means bright. The latter character '昞' should be used. The details of the Ten Ground Bodhisattvas are recorded in the Dharma numbers. The Four Reliances, as stated in the Gushan Ode: The Five Grades and Ten Faiths, the initial Ten Faiths are already considered the second reliance, Practice and Direction are considered the third reliance, Equal Enlightenment and Wonderful Enlightenment are considered the fourth reliance, and the Great Master is the initial reliance. The Dharma name received during ordination was Shan Meng, which means that it is like a newly sprouted plant that has not yet grown into a pillar. He received ordination in the second year of Zhenming, and the country was destroyed in the third year. Since he was established as the crown prince, he did not become a pillar of talent. Later, using this matter to infer, it perfectly matched the meaning of 'Meng', so it is said that he finally understood the previous meaning. Emperor Wen of Sui was named Yang Jian, and he accepted the abdication of the Northern Zhou Dynasty. He sent Prince Jin, Yang Guang, as the commander-in-chief, and used He Ruobi as the deputy commander to swallow the Chen Dynasty. The Sui Dynasty originally did not have the character 'zou' (走, meaning 'to walk'). After returning to the Tang Dynasty, 'zou' was added to the end.

After Jinling was defeated, Lawyer Bing went to Jingxiang with a cane. On the way to Pengcheng, he suddenly dreamed of an old monk who said, 'Please respectfully protect the auspicious image of Tao Kan (陶侃, Táo Kǎn, a Jin Dynasty general).' So he went to Kuangshan and saw the image of Lawyer Yongyuan (永遠, Yǒng Yuǎn, a monk's name), verifying the spiritual efficacy of the Yanmen Dharma Master (雁門法師, Yàn Mén Fǎ Shī, a monk from Yanmen). Soon after, Xunyang (潯陽, Xún Yáng, a place name) rebelled, and the temples were burned, but only this mountain was not invaded by the Jin soldiers. The merit of protecting the image must be here.

The Later Lord and the officials set out from Jianye (建鄴, Jiàn Yè, present-day Nanjing) to Chang'an together. Emperor Wen of Sui temporarily distributed the houses in the capital to them, and repaired everything inside and out, sending envoys to welcome and comfort them. The people of Chen sang and chanted, forgetting that their country had been destroyed. The envoy returned and reported that since the Later Lord...

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已下。大小在路五百里。累不絕。文帝嘆曰。一至於此。竹曰䇿。木曰杖。今通舉之。荊湘則荊湖北路二州也。盆城亦曰浦。蓋枕于浦。今江州也。老僧則遠法師。俗姓賈。雁門人也。陶侃者。晉書云。字士行。本南陽人。晉平吳。徙家盧江之潯陽。官至相位。侃作廣州刺史。有漁人于海濵每夕見神光現。疑其靈異。因以白侃。乃遣吏尋驗。俄見金像凌波。輒船載之。身有銘曰。阿王所造文殊師利像。侃乃送像于武昌縣寒溪寺供養。侃后還荊州。欲載像行。像先輦正。應數人可舉。及期遂加壯夫百數人。碓然不移。后更加牛車牽至舡。舡乃覆沒。使者懼。乃送返本寺。惠遠法師造東林寺成。執爐向方祈之。其像飄然飛垔而至。大師欲往荊州遠憑護像也。憩。暫息也。匡山亦曰盧山。山形四方。故曰匡也。周靈王太子曾在此山結廬。又曰焉東林乃惠遠法師所立。西林乃惠求法師所立。二處祠堂皆有影象矣。俄而潯陽反叛者。順叛相半曰叛。隋雖平陳。陳人未服。其時江南李棱等聚眾作叛。又有朱莫間自稱南徐刺史。兵據京口。又有晉陵顧世與沉玄懀。凡五處大亂。並元帥揚素驅兵削平。唐武宗毀天下寺院。有僧藏此像于山谷中。宣宗復教。其像隱去不見也。

秦孝王聞風延屈。先師對使而言。雖欲相見。終恐緣差

【現代漢語翻譯】 現代漢語譯本： 『已下』，指（運送佛像的船）已經出發。『大小在路五百里』，指（運送佛像的船隊）規模很大，在水路綿延五百里。『累不絕』，指（運送的人和物資）絡繹不絕。文帝嘆息說：『竟然到了這種地步！』『竹曰䇿』，竹子做的叫『䇿』，『木曰杖』，木頭做的叫『杖』，現在都用上了。『荊湘則荊湖北路二州也』，荊湘，就是指荊湖北路這兩個州。『盆城亦曰浦』，盆城也叫浦，大概是因為枕靠著浦，就是現在的江州。『老僧則遠法師』，老僧指的是遠法師（Huiyuan），俗姓賈，是雁門人。陶侃（Tao Kan），《晉書》記載，字士行，原本是南陽人。晉朝平定吳國后，遷家到盧江的潯陽。官做到相位。陶侃做廣州刺史時，有漁人在海邊，每晚都看到神光出現，懷疑是神靈顯現，因此告訴了陶侃。陶侃於是派官吏去尋找驗證，不久就看到一尊金像漂浮在水面上，就用船載了回來。金像身上有銘文說：『阿王所造文殊師利像』。陶侃於是把佛像送到武昌縣的寒溪寺供養。陶侃後來回到荊州，想要把佛像運走，佛像一開始用小車拉，幾個人就能舉起來。等到要運走的時候，就增加了幾百個壯漢，卻仍然紋絲不動。後來又加上牛車拉到船上，船竟然沉沒了。使者害怕，於是把佛像送回了原來的寺廟。惠遠法師（Huiyuan）建造東林寺完成後，手執香爐向某個方向祈禱，那尊佛像就飄然飛到寺廟。大師想要去荊州，希望能依靠佛像的護佑。『憩』，是暫時休息的意思。匡山也叫盧山，山形四方，所以叫匡。周靈王的太子曾經在這座山結廬。又說東林寺是惠遠法師所建，西林寺是惠求法師所建，這兩個地方的祠堂都有畫像了。不久之後，潯陽發生了叛亂。順從和叛亂的人各佔一半叫做叛。隋朝雖然平定了陳朝，陳朝的人民並沒有臣服。當時江南的李棱等人聚集民眾作亂，又有朱莫間自稱南徐刺史，佔據京口。又有晉陵的顧世與沉玄懀，總共有五處發生大的叛亂，都由元帥楊素率兵平定了。唐武宗毀壞天下的寺院，有僧人把這尊佛像藏在山谷中。宣宗恢復佛教后，這尊佛像就隱去不見了。 秦孝王聽到（先師）的名聲，想要延請屈尊（先師）。先師對使者說，即使想要相見，最終恐怕因為緣分不夠而錯過。

【English Translation】 English version: '已下' (Yi Xia), means the (ship carrying the Buddha statue) has already set sail. '大小在路五百里' (Da Xiao Zai Lu Wu Bai Li), means the (fleet transporting the Buddha statue) was very large, stretching for five hundred miles on the waterway. '累不絕' (Lei Bu Jue), means the (people and materials being transported) were continuous. Emperor Wen sighed and said, 'It has actually come to this!' '竹曰䇿' (Zhu Yue Ce), bamboo-made ones are called '䇿' (Ce), '木曰杖' (Mu Yue Zhang), wood-made ones are called '杖' (Zhang), and now both are being used. '荊湘則荊湖北路二州也' (Jing Xiang Ze Jing Hu Bei Lu Er Zhou Ye), Jing Xiang refers to the two prefectures of Jinghu North Road. '盆城亦曰浦' (Pen Cheng Yi Yue Pu), Pen Cheng is also called Pu, probably because it is located near Pu, which is now Jiangzhou. '老僧則遠法師' (Lao Seng Ze Yuan Fa Shi), the old monk refers to Dharma Master Huiyuan (惠遠), whose secular surname was Jia, and he was from Yanmen. Tao Kan (陶侃), according to the Book of Jin, his courtesy name was Shixing, and he was originally from Nanyang. After the Jin Dynasty pacified the Wu Kingdom, he moved his family to Xunyang in Lujiang. He rose to the position of prime minister. When Tao Kan was the governor of Guangzhou, a fisherman saw divine light appearing every night on the seashore, suspecting it was a divine manifestation, so he told Tao Kan. Tao Kan then sent officials to investigate and verify, and soon they saw a golden statue floating on the water, so they loaded it onto a boat and brought it back. There was an inscription on the statue that said: 'Image of Manjushri Bodhisattva made by King A'. Tao Kan then sent the Buddha statue to Hánxī Temple in Wuchang County for worship. Tao Kan later returned to Jingzhou and wanted to transport the statue away, the statue could be lifted by a small cart and a few people at first. When it was time to transport it, hundreds of strong men were added, but it still did not move. Later, ox carts were added to pull it onto the boat, but the boat sank. The messenger was afraid, so he sent the Buddha statue back to its original temple. After Dharma Master Huiyuan (惠遠) completed the construction of Donglin Temple, he held an incense burner and prayed in a certain direction, and the Buddha statue floated and flew to the temple. The master wanted to go to Jingzhou, hoping to rely on the protection of the Buddha statue. '憩' (Qi), means to rest temporarily. Kuang Mountain is also called Lu Mountain, and the mountain shape is square, so it is called Kuang. The prince of King Ling of Zhou once built a hut on this mountain. It is also said that Donglin Temple was built by Dharma Master Huiyuan, and Xilin Temple was built by Dharma Master Huiqiu, and there are portraits in the ancestral halls of these two places. Soon after, a rebellion broke out in Xunyang. Those who obeyed and those who rebelled were half and half, called rebellion. Although the Sui Dynasty pacified the Chen Dynasty, the people of the Chen Dynasty did not submit. At that time, Li Leng and others in Jiangnan gathered people to rebel, and Zhu Mojian claimed to be the governor of Nanxu, occupying Jingkou. There were also Gu Shi and Shen Xuanwei in Jinling, and there were a total of five major rebellions, all of which were pacified by Marshal Yang Su leading troops. Emperor Wuzong of Tang destroyed the temples in the world, and a monk hid this Buddha statue in a mountain valley. After Emperor Xuanzong restored Buddhism, this Buddha statue disappeared. King Xiao of Qin heard of (the Preceptor's) reputation and wanted to invite (the Preceptor) to condescend. The Preceptor said to the envoy that even if he wanted to meet, he was ultimately afraid of missing the opportunity due to insufficient affinity.

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。既而王人催促。迫不得止。將欲解䌫。忽值大風。累旬之間妖賊卒起。水陸壅隔遂不成行。

秦王。百錄中有二書請住安州方等寺。隋文帝五子。一房陵王勇。二煬帝。三秦孝王俊。四越王秀。五漢王諒。妖賊者。煬帝紀云。江南高智惠等相聚作亂。楊素傳說祈江賊帥高智惠。自號東楊刺史。舡艦千艘。屯據要害。素計平之也。

至尊昔管淮海。萬里廓清。慕義崇賢。歸身如舍。遣使招引。束缽赴期。師云。我與大王深有因緣。順水背風不日而至。菩薩律儀即從稟受。

尚書禹貢云。淮海惟楊州。至尊者乃天子之號也。初受戒時自號晉王。此傳后成。故有此呼也。

天臺智者大師別傳上卷 卍新續藏第 77 冊 No. 1535 智者大師別傳注

天臺智者大師別傳下卷

四明沙門　曇照　注

先師初陳寡德。次讓名僧。后舉同學。三辭不免。仍求四愿。一。雖好學禪。行不稱法。年既西夕。邁守繩床。撫臆論心。假名而已。吹噓在彼。惡聞過實。愿勿以禪法見欺。二。生在邊表。長逢離亂。身闇庠序。口拙暄涼。方外虛玄。久非其分。域間樽節。一無可取。雖欲自慎。終恐樸直忤人。愿不責其規矩。三。微欲傳燈以報法恩。若身當戒范。應重去就。去就若重。

【現代漢語翻譯】 現代漢語譯本：不久，秦王的人催促出發，情況緊急無法停止。正要解開纜繩時，忽然遇到大風。連續數旬，妖賊突然出現，水路都被阻塞，於是無法成行。

秦王（指隋朝的秦孝王俊），《百錄》中有兩本書請求住在安州方等寺。隋文帝有五個兒子，一是房陵王勇，二是煬帝（楊廣），三是秦孝王俊，四是越王秀，五是漢王諒。妖賊，煬帝的紀傳中記載，江南的高智慧等人聚集作亂。《楊素傳》說祈**率領高智慧，自號東楊刺史，擁有船艦千艘，屯兵佔據要害。楊素設計平定了他們。

至尊（指隋文帝）過去管轄淮海地區，使萬里之內都得到安定清平。他仰慕道義，崇尚賢能，像對待自己的家一樣對待有德之人。派遣使者招引智者大師，大師帶著缽如約前往。智者大師說：『我與大王有很深的因緣，順水順風，不用多久就能到達。』菩薩的律儀就是從那時稟受的。

《尚書·禹貢》中說：『淮海是楊州的地方。』至尊是天子的稱號。智者大師最初受戒時自號晉王，這部傳記是後來寫成的，所以有這樣的稱呼。

《天臺智者大師別傳》上卷 卍新續藏第 77 冊 No. 1535 《智者大師別傳注》

《天臺智者大師別傳》下卷

四明沙門曇照 注

先師（智者大師）最初說自己德行淺薄，接著推讓給有名望的僧人，後來又推舉同學，三次推辭都沒有被允許。於是請求四個願望：第一，雖然喜歡學習禪定，但行為與佛法不相符。年紀已經大了，只能勉強守護禪床，撫摸著胸口談論心性，只是假借名義而已。吹噓讚揚都在別人那裡，厭惡聽到過分的讚美。希望不要用禪法來欺騙我。第二，出生在邊遠地區，長期遭遇離亂，不熟悉官場禮儀，不善於寒暄客套。方外虛玄之事，很久以來就不是我所擅長的；世俗的禮節，我也沒有什麼可取的。即使想要謹慎小心，最終恐怕還是會因為樸實率直而冒犯他人。希望不要苛責我的行為是否合乎規矩。第三，稍微想要傳燈來報答佛法的恩情。如果自身符合戒律規範，應該慎重考慮去留。去留如果很重要，

【English Translation】 English version: Soon after, the Qin Prince's (Qin Xiaowang Jun) people urged departure, the situation was urgent and could not be stopped. Just as they were about to untie the mooring ropes, a great wind suddenly arose. For several weeks, rebellious bandits suddenly appeared, and both water and land routes were blocked, so the journey could not be made.

Qin Prince (referring to Qin Xiaowang Jun of the Sui Dynasty), in the 'Hundred Records' there are two books requesting to reside at Anguo Fangdeng Temple. Emperor Wen of Sui had five sons: the first was Fangling Prince Yong, the second was Emperor Yang (Yang Guang), the third was Qin Xiaowang Jun, the fourth was Yue Prince Xiu, and the fifth was Han Prince Liang. The rebellious bandits, the annals of Emperor Yang record that Gao Zhihui and others in Jiangnan gathered to rebel. The biography of Yang Su says that Qi ** led Gao Zhihui, calling himself the governor of Dongyang, with thousands of ships, garrisoning key locations. Yang Su devised a plan to pacify them.

The Supreme One (referring to Emperor Wen of Sui) once governed the Huaihai region, bringing peace and tranquility to the vast territory. He admired righteousness and esteemed the virtuous, treating those with virtue as if they were his own family. He sent envoys to invite the Zhiyi Master, who, carrying his alms bowl, went as promised. The Zhiyi Master said, 'I have a deep karmic connection with the Great King, and with favorable winds and currents, I will arrive in no time.' The precepts of the Bodhisattva were received from him at that time.

The 'Yu Gong' section of the 'Book of Documents' says, 'Huaihai is the region of Yangzhou.' The Supreme One is the title of the Emperor. When the Zhiyi Master first received the precepts, he called himself the Prince of Jin. This biography was written later, so it has this title.

'Separate Biography of the Tiantai Zhiyi Master', Volume 1 卍 New Continued Collection, Volume 77, No. 1535, 'Annotations on the Separate Biography of the Zhiyi Master'

'Separate Biography of the Tiantai Zhiyi Master', Volume 2

Commentary by Shramana Tanzhao of Siming

The late teacher (Zhiyi Master) initially said that his virtue was shallow, then deferred to renowned monks, and later recommended fellow students, but was not allowed to decline after three attempts. Therefore, he requested four wishes: First, although I like to study meditation, my actions do not conform to the Dharma. I am already old and can only barely guard the meditation bed, stroking my chest and discussing the nature of the mind, merely using names. Praising and flattery are all from others, and I hate to hear excessive praise. I hope not to be deceived by the Dharma of meditation. Second, I was born in a remote region and have long encountered turmoil, unfamiliar with official etiquette and unskilled in polite greetings. The ethereal and profound matters outside the world have long been beyond my ability; worldly customs, I have nothing to take from them. Even if I want to be cautious, I am ultimately afraid that I will offend others because of my simplicity and straightforwardness. I hope not to be critical of whether my actions conform to the rules. Third, I slightly want to transmit the lamp to repay the kindness of the Dharma. If I conform to the precepts, I should carefully consider whether to stay or leave. If staying or leaving is important,

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傳燈則闕。去就若輕。則來嫌誚。安身未若通法。愿許為法勿嫌輕重。四。三十餘年水石之間因成性。今王涂既一。佛法再興。謬承人泛沐此恩化。內竭朽力仰酬外護。若丘壑念起。愿放其飲啄以卒殘生。許此四心乃赴優時。大王方希凈戒。故妙愿唯諾。

邊表者。荊州屬江北。屬魏地。是邊也。長逢離亂。侯景亂梁。魏殺元帝也。方外虛玄等者。自晉至梁多習莊老。文中子云。虛玄盛而晉滅。非老耽之罪。即此意也。樽節者。禮記云。是以君子恭敬樽節退讓以明禮。樽。趍也。節。次也。乃進退合則也。去就若重傳燈則闕者。師尊嚴則弟子難近。故接物隨機。義缺也。王涂既一者。平陳之後。車書皆同也。飲啄者。即前云啄峰飲澗展平生之愿也。妙愿唯諾者。晉王允其所請也。

請戒文曰。弟子基承積善。生在皇家。庭訓早𧺢。彝教夙漸。福履攸臻。妙機須悟。恥崎嶇于小徑。希優遊于大乘。笑止息于化城。誓舟航于彼岸。開士萬行。戒善為先。菩薩十受。專持最上。喻造宮室必先基址。徒架虛[栗-木+工]終不能成。孔老釋門咸資镕鑄。不有軌儀孰將安仰。誠復能仁本為和尚。文殊冥作阇梨。而必藉人師顯傳聖。授自近之遠感而遂通。波侖罄髓于無竭。善財忘身於法界。經有明文非從臆說。深信佛

【現代漢語翻譯】 現代漢語譯本：如果傳法授戒過於看重儀式，反而會中斷傳承；如果離去或留下過於隨便，則會招致責備。安身立命不如通達佛法。希望大王允許我爲了佛法而行事，不要嫌棄事情的輕重。我四十多年來在山水之間已經習慣了，現在天下統一，佛法再次興盛，我僥倖地承受著這恩澤教化，只想竭盡我這衰朽之身，來報答外護的恩德。如果我還有歸隱山林的念頭，希望大王能允許我自由自在地生活，以度過殘生。如果大王能答應這四個心願，我才會在適當的時候前往。大王您正在希求清凈的戒律，所以我才答應您的請求。

邊表，指的是荊州屬於江北，屬於魏國的地盤，是邊境地區。那裡經常發生戰亂，比如侯景之亂和魏國殺害元帝的事情。方外虛玄等，指的是從晉朝到梁朝，很多人都學習莊子和老子的學說。《文中子》說，『虛玄之學盛行，導致晉朝滅亡，這不是老子和莊子的罪過。』說的就是這個意思。樽節，出自《禮記》，『所以君子恭敬樽節退讓以明禮。』樽，是趨向的意思；節，是次序的意思。指的是進退合乎法度。如果離去或留下過於看重，傳法授戒就會中斷，指的是師父過於嚴肅，弟子難以接近，所以接引眾生要隨機應變，不能缺少應有的禮儀。王涂既一，指的是平定陳朝之後，車軌和文字都統一了。飲啄，就是前面說的『啄峰飲澗展平生之愿』。妙愿唯諾，指的是晉王答應了他的請求。

請戒文說：弟子我積累善行，出生在皇家。從小就接受庭訓，很早就受到倫理道德的薰陶。福運接踵而至，也應該領悟玄妙的佛理。我恥于在狹隘的小路上徘徊，希望在大乘佛法中自由自在地遨遊。我嘲笑停留在化城，發誓要乘著法船到達彼岸。菩薩的萬行中，戒律是根本。菩薩所受的十種戒律中，專心持戒是最重要的。這就像建造宮殿必須先打好地基一樣，如果只是憑空搭建，最終是無法成功的。孔子、老子和釋迦牟尼的教義都需要熔鑄貫通，如果沒有規範和準則，又將依靠什麼呢？誠然，能仁（釋迦牟尼佛）本來就是和尚，文殊菩薩暗中作為阇梨（阿阇梨），但仍然必須藉助人師來顯明傳承聖法，從近到遠地傳授，才能感應而通達。波侖（Balin）竭盡骨髓以求法，善財童子忘卻自身於法界。經典中有明確的記載，不是我憑空捏造的。我深信佛陀。

【English Translation】 English version: If the transmission of Dharma and precepts is overly focused on formalities, it will interrupt the lineage. If leaving or staying is too casual, it will invite criticism. Establishing oneself is not as important as understanding the Dharma. I hope Your Majesty will allow me to act for the sake of the Dharma, and not dislike the importance or triviality of the matter. For more than forty years, I have been accustomed to living among the mountains and waters. Now that the world is unified and the Buddha Dharma is flourishing again, I am fortunate to receive this grace and edification, and I only want to exhaust my decaying body to repay the kindness of external protection. If I still have the thought of returning to the mountains and forests, I hope Your Majesty will allow me to live freely and spend my remaining years. If Your Majesty can grant these four wishes, I will go at the appropriate time. Your Majesty, you are seeking pure precepts, so I agree to your request.

'Bian Biao' (Border Region) refers to Jingzhou, which belongs to the north of the Yangtze River and the territory of the Wei Kingdom, is a border area. There are frequent wars there, such as the Hou Jing Rebellion and the Wei Kingdom's killing of Emperor Yuan. 'Fang Wai Xu Xuan' (Transcendent Emptiness and Mystery) refers to the fact that from the Jin Dynasty to the Liang Dynasty, many people studied the doctrines of Zhuangzi and Laozi. The 'Master Wenzhong' said, 'The prevalence of transcendent and mysterious learning led to the demise of the Jin Dynasty, which is not the fault of Laozi and Zhuangzi.' That's what it means. 'Zun Jie' (Respect and Restraint) comes from the 'Book of Rites', 'Therefore, the gentleman is respectful, restrained, yielding to clarify the rites.' 'Zun' means to tend towards; 'Jie' means order. It refers to advancing and retreating in accordance with the rules. If leaving or staying is overly valued, the transmission of Dharma and precepts will be interrupted, which means that if the master is too strict, the disciples will find it difficult to approach. Therefore, guiding sentient beings should be adapted to the circumstances, and the necessary etiquette should not be lacking. 'Wang Tu Ji Yi' (The King's Territory is Unified) refers to the unification of the tracks and characters after the pacification of the Chen Dynasty. 'Yin Zhuo' (Drinking and Pecking) is what was said earlier, 'Pecking at the peaks and drinking from the streams to fulfill the wish of a lifetime.' 'Miao Yuan Wei Nuo' (Wonderful Vow and Agreement) refers to the King of Jin agreeing to his request.

The request for precepts says: 'Disciple, I have accumulated good deeds and was born into the royal family. I received family teachings from an early age and was influenced by ethics and morality very early on. Fortune has come one after another, and I should also understand the profound Buddhist principles. I am ashamed to wander on narrow paths, and I hope to roam freely in the Mahayana Dharma. I laugh at stopping in the 'Transformation City' (a metaphor for temporary satisfaction), and I vow to ride the Dharma boat to the other shore. Among the Bodhisattva's myriad practices, precepts are fundamental. Among the ten precepts received by Bodhisattvas, focusing on upholding the precepts is the most important. This is like building a palace, where the foundation must be laid first. If it is just built in the air, it will not be successful in the end. The teachings of Confucius, Laozi, and Shakyamuni need to be integrated and connected. Without norms and guidelines, what will we rely on? Indeed, 'Neng Ren' (Shakyamuni Buddha) was originally a monk, and Manjushri Bodhisattva secretly acted as an 'Acharya' (teacher), but it is still necessary to use a human teacher to clearly transmit the sacred Dharma, and to teach from near to far in order to sense and understand. 'Balin' (Balin) exhausted his bone marrow to seek the Dharma, and Sudhana forgot himself in the Dharma realm. There are clear records in the scriptures, not something I made up out of thin air. I deeply believe in the Buddha.'

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語幸遵明導。禪師佛法龍象。戒珠圓凈。定水淵澄。因靜發慧。安無礙辨。先物后己。謙挹成風。名稱遠聞。眾所知識。弟子所以虔誠遙注命揖遠延。每畏緣差值諸留難。亦既至止心路豁然。及披雲霧即消煩惱。以今開皇十一年十一月二十三日于總管金城殿設千僧會。敬屈授菩薩戒。戒名為孝。亦名制止。方便智度。歸宗奉極。以此勝福奉資至尊皇后作大莊嚴。同如來慈。普諸佛愛。等觀四生。猶如一子。

百錄具載戒疏有七百餘字。今文略之。但三百十三字。庭訓者。論語陳亢問于伯魚曰。子亦有異聞乎。對曰。未也。嘗獨立。鯉趍而過庭。曰學詩乎。對曰未也。不學詩無以言。鯉退而學詩。乃至鯉退而學禮。此正趍庭之訓也。彝。音怡。百錄與南山傳並作此。貽。訓贈也。此彝。訓法。義則正也。崎嶇。屈曲㒵。喻聲聞之學化城小徑。三百由旬。舟航彼岸。五百由旬。則登寶所。十受者。梵網十戒也。镕鑄者。以火镕金以模範像。三教法度就學而成器也。命揖遠延者。大師止息東林寺。王在楊州。以舡迎也。及披雲霧即消煩惱者。喻文也。披。開也。云開也。云開日出。煩惱霜壞也。奉資至尊皇后者。即文帝獨孤氏也。猶如一子下。百錄更有九十五字。略之也。

師云。大王紆遵聖禁。名曰總持。王

【現代漢語翻譯】 現代漢語譯本： 我懷著敬意遵循您的英明指導。禪師您是佛法界的龍象，戒律如明珠般圓滿清凈，定力如深淵般澄澈。您因內心的平靜而生髮智慧，擁有無礙的辯才。您先人後己，謙虛禮讓的品格蔚然成風，美名遠揚，為眾人所熟知。弟子我虔誠地遙望您的身影，表達敬意，一直擔心因緣不具足，遇到各種阻礙難以親近。如今終於來到您的座前，內心豁然開朗，如同撥開雲霧，煩惱頓時消散。在開皇十一年十一月二十三日，于總管金城殿設立千僧齋會，恭敬地懇請您傳授菩薩戒。此戒名為『孝』，也名為『制止』，是方便與智慧的結合，是歸宗奉行的最高準則。我將以此殊勝的功德，奉獻給至尊皇后，作為最大的莊嚴，愿她擁有如來般的慈悲，普施諸佛般的愛，平等看待一切眾生，如同看待自己的孩子。

《百錄》中詳細記載的戒疏有七百餘字，現在我將其簡化，只保留三百一十三字。『庭訓』出自《論語》，陳亢問伯魚說：『您是否聽到過什麼特別的教誨？』伯魚回答說：『沒有。有一次我獨自站立，鯉快步從庭院經過，孔子問我：『學詩了嗎？』我回答說：『沒有。』孔子說：『不學詩，無以言。』鯉於是退下學習詩。』後來又退下學習禮。這就是『趨庭之訓』的由來。『彝』，讀作『怡』。《百錄》和南山律師的傳記都寫作『彝』，而『貽』是贈送的意思。這裡的『彝』，是法則的意思，意義在於端正。『崎嶇』，是彎曲不平的樣子，比喻聲聞乘的學問，如同化城中的小路，只有三百由旬。『舟航彼岸』，五百由旬才能到達寶所。『十受者』，指的是《梵網經》中的十重戒。『镕鑄』，是用火熔化金屬，用模具鑄造成像，比喻三教的法度使人通過學習而成為有用之材。『命揖遠延者』，指大師住在東林寺，晉王在楊州，用船來迎接他。『及披雲霧即消煩惱者』，是比喻的說法。『披』，是打開的意思，雲霧散開，如同云開日出，煩惱如同霜雪般消融。『奉資至尊皇后者』，指的是文帝的獨孤皇后。『猶如一子下』，《百錄》中還有九十五字，這裡省略了。

禪師說：大王您能夠遵循聖人的禁戒，這可以稱之為『總持』。

【English Translation】 English version: I respectfully follow your wise guidance. Zen Master, you are a dragon and elephant in the Buddhist Dharma, your precepts are as perfect and pure as a pearl, and your meditative concentration is as deep and clear as an abyss. You generate wisdom from inner peace and possess unimpeded eloquence. You put others before yourself, and your humility and courtesy have become a prevailing virtue. Your reputation has spread far and wide, and you are known by all. Your disciple reverently gazes upon your figure from afar, expressing my respect, always fearing that the conditions may not be right and that various obstacles may hinder my approach. Now that I have finally arrived before you, my heart is enlightened, as if the clouds have been parted, and my afflictions have instantly dissipated. On the twenty-third day of the eleventh month of the eleventh year of the Kaihuang era, a thousand-monk assembly is established in the Jincheng Hall of the Chief Administrator's office. I respectfully request that you transmit the Bodhisattva precepts. These precepts are named 'Filial Piety' and also 'Restraint,' and they are a combination of skillful means and wisdom, the supreme principle to which we return and adhere. I dedicate this supreme merit to the Most Honored Empress, as the greatest adornment, wishing her to possess the compassion of the Tathagata, bestow the love of all Buddhas, and regard all sentient beings equally, as if they were her own children.

The detailed commentary on the precepts recorded in the 'Hundred Records' contains over seven hundred characters, which I now simplify to three hundred and thirteen characters. 'Court Instruction' comes from the 'Analects.' Chen Kang asked Boyu, 'Have you heard any special teachings?' Boyu replied, 'No. Once, I was standing alone, and Li quickly passed through the courtyard. Confucius asked me, 'Have you studied the Book of Poetry?' I replied, 'No.' Confucius said, 'If you do not study the Book of Poetry, you will not know how to speak.' Li then withdrew and studied the Book of Poetry.' Later, he also withdrew and studied the Book of Rites. This is the origin of the 'Court Instruction.' 'Yi' (彝), pronounced 'Yi,' is written as '彝' in both the 'Hundred Records' and the biography of Vinaya Master Nanshan, while 'Yi' (貽) means to give as a gift. Here, 'Yi' (彝) means law, and its meaning lies in correctness. 'Qiqu' (崎嶇) means rugged and uneven, which is a metaphor for the learning of the Sravaka Vehicle, like a small path in a transformation city, only three hundred yojanas long. 'Boat and Ferry to the Other Shore,' five hundred yojanas are needed to reach the treasure land. 'Ten Recipients' refers to the ten major precepts in the 'Brahma Net Sutra.' 'Melting and Casting' is like melting metal with fire and casting it into an image with a mold, which is a metaphor for the doctrines of the three teachings that enable people to become useful through learning. 'Commanding Respect from Afar' refers to the Great Master residing in Donglin Temple, and King Yang in Yangzhou, welcoming him with a boat. 'And when the clouds are parted, afflictions are dispelled' is a metaphorical statement. 'Parting' means opening, and the clouds dispersing is like the sun rising after the clouds have cleared, and afflictions are like frost melting away. 'Offering to the Most Honored Empress' refers to Empress Dugu of Emperor Wen. 'Like one's own child,' there are ninety-five more characters in the 'Hundred Records,' which are omitted here.

The Zen Master said: Your Majesty is able to follow the holy precepts, which can be called 'Total Retention' (總持, Zǒngchí).

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曰。大師傳佛法燈。稱為智者。所獲檀嚫各六十種。一時回施悲敬兩田。使福德增多。以資家國。香火事訖。

晉王紆曲遵奉大乘戒禁。止一切惡。持一切善。故曰總持。自受戒后。百錄諸書皆稱法名。師稱智者。故國清寺碑云。王后撿地持經。特立此號。彼經戒品第十云。若在家出家。發菩提愿。恭敬長跪。曲身向于智者。作是言。愿大德受我菩薩大律儀戒。如是念已。默然而住。爾時智者作是言。善男子。汝欲於我受一切菩薩大戒(云云)。檀者施也。達嚫那。此云凈施。字異義一也。文云各六十種。應改為共字也。

泛舸衡峽。大王靡駕貴州。臨江奉送。供給隆重。轉倍於前。既值便風。朝發夕還。

大舡曰舸。衡峽二州本去衡州南嶽。言峽者。路次之語。衡在荊湖南。峽在荊湖北。傳前云。思師避周室之難。意住南嶽。權止光州人蘇山。智者得法之後。往建康行道。不得扈從。思歸南嶽。其南嶽歸寂。故當報德享奠以酬法乳。故晉王書云。敬憶江陵暫欲西上。先到衡岳用酬師恩。王麾駕至楊州。奉送者如南山傳云。施六十餘事了。王乃固請。顗曰。先有明約。事無兩違。即拂而起。王不敢重邀。合掌尋送至於城門曰。國鎮不輕。道務致停。幸觀佛化。弘護在懷。王禮望目極。衡淚而返。智

【現代漢語翻譯】 現代漢語譯本：他說：『大師傳授佛法之燈，被稱為智者（對陳朝慧思禪師的尊稱）。所獲得的佈施供養各有六十種，一時全部回施給悲田和敬田，使福德增多，用來資助國家。香火之事完畢。』

晉王（指楊廣，後來的隋煬帝）紆曲地遵奉大乘戒律，止息一切惡行，奉行一切善事，所以稱為總持（能夠總攝憶持一切善法，總攬無量義）。自從受戒之後，所有記錄的各種書籍都稱呼他的法名。大師被稱為智者，所以國清寺碑文中說，王后檢查地持經，特別立了這個稱號。彼經戒品第十說：『如果在家或出家之人，發菩提愿，恭敬長跪，彎身面向智者，這樣說：愿大德接受我的菩薩大律儀戒。』這樣唸完之後，默默地住于寂靜。那時智者這樣說：『善男子，你想要在我這裡受一切菩薩大戒（等等）。』檀，是佈施的意思。達嚫那（Dakshina），這裡譯為凈施。字不同，意義相同。文中說『各有六十種』，應該改為『共有』才對。

乘船經過衡峽，大王沒有親自駕臨貴州，而是在臨江奉送，供給非常隆重，比之前增加了一倍。恰好遇到順風，早上出發，晚上就返回了。

大船稱為舸。衡峽二州，本來是去衡州南嶽的。說峽，是路途中的話語。衡在荊湖南，峽在荊湖北。前面記載說，慧思禪師爲了躲避北周的災難，打算住在南嶽，暫時住在光州人蘇山那裡。智者（智顗）得法之後，前往建康弘揚佛法，沒有能夠跟隨慧思禪師。慧思禪師想回到南嶽，他在南嶽圓寂，所以應當報答恩德，舉行享奠，以酬謝法乳之恩。所以晉王的書信中說：『敬念江陵，暫時想要西上，先到衡岳，用來酬謝師恩。』王沒有親自駕臨楊州，奉送的人，如南山傳中說，佈施六十餘件事完畢。王於是堅決請求智顗留下。智顗說：『先前有明確的約定，事情不能兩相違背。』隨即拂袖而起。王不敢再次挽留，合掌相送直到城門，說：『國之重鎮不可輕易離開，道業要努力精進。希望您觀察佛法教化，弘揚護持放在心上。』王恭敬地望著他，直到看不見，流著眼淚返回。智

【English Translation】 English version: He said, 'The great master transmitted the lamp of the Buddha-dharma and was called Zhi Zhe (a respectful title for Chan Master Huisi of the Chen Dynasty). The alms received were sixty kinds each, and all were given back to the fields of compassion and reverence at once, so that merit and virtue would increase and be used to support the country. The incense offering was completed.'

'The Prince of Jin (referring to Yang Guang, later Emperor Yang of the Sui Dynasty) meticulously followed the Mahayana precepts, ceasing all evil deeds and practicing all good deeds, so he was called Zong Chi (able to comprehensively remember and uphold all good dharmas, and embrace limitless meanings). Since taking the precepts, all recorded books have referred to his Dharma name. The master is called Zhi Zhe, so the inscription on the Guoqing Temple stele says that the queen examined the 'Bhumi-sparsha Sutra', and specially established this title. The tenth chapter of the precepts in that sutra says: 'If a layperson or a monastic generates the Bodhi aspiration, respectfully kneels, and bows towards Zhi Zhe, saying: May the great virtuous one receive my great Bodhisattva precepts.' After reciting this, remain silently in stillness. At that time, Zhi Zhe would say: 'Good man, you wish to receive all the great Bodhisattva precepts from me (etc.).' Dana means giving. Dakshina is translated here as pure giving. The words are different, but the meaning is the same. The text says 'sixty kinds each', it should be changed to 'sixty kinds in total'.'

'Sailing through Heng Gorge, the great king did not personally travel to Guizhou, but sent him off at Linjiang, with very grand provisions, twice as much as before. It happened to be a favorable wind, so they set off in the morning and returned in the evening.'

'A large boat is called a 'ge'. Heng and Xia were originally going to Mount Heng in Hengzhou. Saying 'xia' is a reference to the journey. Heng is in the south of Jing, and Xia is in the north of Jing. The previous record says that Chan Master Huisi, in order to avoid the disaster of the Northern Zhou, intended to live in Mount Heng, and temporarily stayed with Su Shan of Guang Prefecture. After Zhi Zhe (Zhiyi) obtained the Dharma, he went to Jiankang to propagate the Dharma and was unable to follow Chan Master Huisi. Chan Master Huisi wanted to return to Mount Heng, and he passed away in Mount Heng, so he should repay the kindness and hold a memorial service to repay the kindness of the Dharma milk. Therefore, the letter from the Prince of Jin says: 'Respectfully remembering Jiangling, I temporarily want to go west, first to Mount Heng, to repay the master's kindness.' The king did not personally travel to Yangzhou, and the people who sent him off, as the Nanshan biography says, completed more than sixty acts of giving. The king then firmly requested Zhiyi to stay. Zhiyi said: 'There was a clear agreement beforehand, and things cannot be contradictory.' Then he brushed his sleeves and left. The king did not dare to ask him to stay again, and sent him off with palms together until the city gate, saying: 'The important town of the country cannot be easily left, and the work of the Dao must be diligently pursued. I hope you will observe the Buddha's teachings, and keep the promotion and protection in your heart.' The king respectfully watched him until he could no longer see him, and returned with tears.

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者返。百錄有書托王撰南嶽師碑文。其事甚明也。

而渚官道俗延頸候望。扶老攜幼相趍戒場。垂黑載白雲屯講座。聽眾五千餘人。

渚者。爾雅云。水中可居曰洲。大者曰洲。小者曰渚。荊州曰渚官。春秋中已有此號。杜預不解。遍撿群書未見解者。今云聽眾五千餘者。不知在何寺院。恐是造玉泉．十住二寺了施戒。此一節文。似如大師衡州回。而渚官道俗之流皆悉迎候。章安簡略爾。

施鄉答地。荊襄未聞。既慧日已明。福庭將建。于當陽縣玉泉山而立精舍。蒙來賜額。號為一音。重改為玉泉。其地本來荒險。神獸蛇暴。諺云。三毒之藪。踐者寒心。創寺其間。決無憂慮。

答地。如佛鹿苑．鸚林說法。皆報夙恩也。荊襄者。荊州古南陽郡。改為江陵府。又為襄陽府。今朝為荊門軍當陽縣。即屬江陵。玉泉寺初為一音。當開皇十三年賜額名玉泉。乃水色如玉也。常聞此寺是故蜀將關王神力所造。玉泉寺記略不言之。今偶得玉泉之碑。說智者抵渚官。登南紀。望雲山。特建道場。觀沮嶂山色堆藍。紫雲如蓋。此可居乎。初卜清溪。意其迫隘難安於眾。行至金龍池北百有餘步。有一大木。婆娑偃蓋中虛如庵。遂于其下趺坐宴安。入大寂定。一旦天地晦冥風雨嗥怒。有無限妖怪種種殊形異狀。

【現代漢語翻譯】 現代漢語譯本：

這可以考證。百錄中有書委託王撰寫南嶽師碑文，這件事非常明確。 而渚官的道士和俗人伸長脖子，翹首盼望，扶老攜幼，紛紛趕往戒壇。天色將晚，頭髮斑白的人聚集在講座，聽眾有五千多人。 渚，在《爾雅》中說，水中可以居住的地方叫做洲，大的叫做洲，小的叫做渚。荊州叫做渚官，春秋時期就已經有這個稱呼了。杜預不理解，翻遍群書也沒有找到解釋的人。現在說聽眾有五千多人，不知道是在哪個寺院。恐怕是建造玉泉寺、十住寺、二寺后才開始施戒。這一節文字，好像是大師從衡州回來，而渚官的道士和俗人都來迎接。章安大師的記載過於簡略了。 施鄉答地，在荊襄地區沒有聽說過。既然慧日已經照亮，福庭即將建立，所以在當陽縣玉泉山建立精舍。蒙受朝廷賜予匾額，名為一音，後來又改為玉泉。這塊地方本來荒涼險惡，有神獸和毒蛇出沒。諺語說，這是『三毒』的巢穴，踐踏者都會感到害怕。在這裡建立寺廟，一定不會有憂慮。 答地，就像佛陀在鹿野苑、鸚鵡林說法一樣，都是爲了報答過去的恩情。荊襄，荊州古代是南陽郡，後來改為江陵府，又改為襄陽府。現在是荊門軍當陽縣，隸屬於江陵。玉泉寺最初名為一音，在開皇十三年賜予匾額，名為玉泉，是因為水色如玉。常聽說這座寺廟是原蜀將關王（關羽）神力所建造。玉泉寺的記載中沒有提到這件事。現在偶然得到玉泉寺的碑文，說智者大師到達渚官，登上南紀，遙望雲山，特別建造道場，觀看沮水和嶂山的景色，像藍色的堆積，紫色的雲彩像傘蓋一樣。這裡可以居住嗎？最初選址在清溪，認為那裡狹窄難以容納大眾。走到金龍池北一百多步的地方，有一棵大樹，枝繁葉茂，像傘蓋一樣覆蓋著，中間空虛像庵一樣。於是就在樹下盤腿而坐，安然入定。一旦天地昏暗，風雨怒號，有無數妖怪，各種奇異的形狀。

【English Translation】 English version:

This can be verified. The 'Bai Lu' (a collection of books) contains a document entrusting Wang to write the stele inscription for the Nan Yue Master, which is very clear. And the Daoists and laypeople of Zhu Guan (渚官, place name) craned their necks and looked forward, supporting the old and leading the young, all rushing to the ordination platform. As darkness approached, white-haired individuals gathered at the lecture seat, with over five thousand listeners. Zhu (渚), in the 'Er Ya' (爾雅, a Chinese dictionary) it says, a place in the water where one can live is called Zhou (洲), the large ones are called Zhou, and the small ones are called Zhu. Jing Zhou (荊州, a province) is called Zhu Guan, and this name already existed in the Spring and Autumn period. Du Yu (杜預, a commentator) did not understand it, and searched through all the books but found no one who could explain it. Now it says there are over five thousand listeners, it is not known in which temple. Perhaps it was after building Yu Quan Temple (玉泉寺, Jade Spring Temple), Shi Zhu Temple (十住寺, Ten Dwellings Temple), and the two temples that the precepts were given. This section of text seems as if the Great Master returned from Heng Zhou (衡州, a place name), and the Daoists and laypeople of Zhu Guan all came to welcome him. Zhang An (章安, a monk) recorded it too briefly. Giving to the village and answering the land, has not been heard of in Jing Xiang (荊襄, a region). Now that the sun of wisdom has already shone brightly, and the blessed courtyard is about to be built, therefore a monastery is established on Yu Quan Mountain (玉泉山, Jade Spring Mountain) in Dang Yang County (當陽縣, a county name). Receiving the bestowed plaque from the court, it is named Yi Yin (一音, One Sound), and later changed to Yu Quan (玉泉, Jade Spring). This place was originally desolate and dangerous, with divine beasts and venomous snakes appearing. The proverb says, it is the 'den of the three poisons' (三毒之藪, greed, hatred, and delusion), those who tread there will feel fear. Establishing a temple there, there will certainly be no worries. Answering the land, like the Buddha preaching in the Deer Park (鹿苑, Mrigadava) and Parrot Forest (鸚鵡林, Parrot Grove), is all to repay past kindness. Jing Xiang, Jing Zhou in ancient times was Nan Yang Prefecture (南陽郡, Nanyang Prefecture), later changed to Jiang Ling Prefecture (江陵府, Jiangling Prefecture), and then to Xiang Yang Prefecture (襄陽府, Xiangyang Prefecture). Now it is Dang Yang County of Jing Men Army (荊門軍當陽縣, Jingmen Army Dangyang County), which belongs to Jiang Ling. Yu Quan Temple was originally named Yi Yin, and in the thirteenth year of Kai Huang (開皇十三年, an era name), it was bestowed the plaque named Yu Quan, because the color of the water is like jade. It is often heard that this temple was built by the divine power of the former Shu general Guan Wang (關王, Guan Yu). The records of Yu Quan Temple do not mention this. Now I have accidentally obtained the stele inscription of Yu Quan Temple, which says that Zhi Zhe (智者, a monk) arrived at Zhu Guan, ascended Nan Ji (南紀, Southern Record), and looked towards Yun Mountain (雲山, Cloud Mountain), specially building a Daochang (道場, place for religious practice), viewing the scenery of Ju Mountain (沮嶂山, Ju Mountain) and Zhang Mountain, like a pile of blue, and purple clouds like a canopy. Is this a place to live? Initially, the site was chosen at Qing Xi (清溪, Clear Stream), thinking that it was narrow and difficult to accommodate the masses. Walking more than a hundred steps north of the Golden Dragon Pond (金龍池, Golden Dragon Pond), there was a large tree, lush and covering like a canopy, with a hollow center like a hermitage. So he sat cross-legged under it and entered great tranquility. Once the sky and earth were dark, the wind and rain howled, and there were countless monsters, with all kinds of strange shapes and appearances.

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攢簇師前將欲為害。又有巨蟒長十餘丈。張口礪牙意欲食啖。復有陰魔列陣炮矢雨下。經一七日了無懼色。師憫之曰。汝所為者生死幻夢。貪著眾業不自悲悔。猶來惱吾耶。言訖俱滅不見。一夕雲霧開爽月明如晝。有二聖者部從威儀如王者狀。長者美髯而豐厚。少者褁帽而秀髮。師遂顧問聖者何來。曰。予乃蜀前將軍關羽兒子日平。以戰功故常鎮是邦。此山號三毒山。自古迄今人跡罕到。唯龍蛇虎豹妖精鬼魅之所窟宅。大德聖師何枉神足。貧道自天臺過。欲於此處建立道場。少酬產生之德。神曰。果如是。弟子當爲造寺化供。以延十方清眾何如。此去一舍地。有山狀如覆舡。其土深厚。形勢將旺。弟子於此建寺。愿師禪定七日。言訖而退。師既出定。大廈告成。楩楠交錯。棟宇崢嶸。丹䑾鮮明。金碧相照。迎請師居聚眾演法。一日神曰。弟子在昔用兵討伐。膾肝𧢲肉恣縱貪嗔。今日何幸。得聞無上菩提出世間法。今已洗心滌慮求戒品。永芘佛乘乘教化群生。師從其請。為之秉爐傳授。自此齊潔愈更精明(已上前碑文也)。續僧二十七云。釋法行者。言多卓異。或居山谷。時入市廛。每往清溪。路由覆舡山頂。見泉流茂木。乃顧曰。十年後當有大福慧人營建伽藍。乃智者來儀。果成先告。今知行師預曉前意。乃聖人也。

決者。定也。三毒既伏。何所憂慮乎。

是春夏旱。百姓咸謂神怒。故智者躬至泉源滅此邪見。口自咒愿。手又撝略。隨所指處。重云叆叇籠山而來。長虹煥爛從泉而起。風雨沖溢歌詠滿路。

當時龍佔其境。智者于金龍池側以建玉泉。百姓龍怒不雨矣。撝略者。撝謂指獲。略謂法。即是持咒也。

荊州總管上柱國宜陽公王積。到山禮拜。戰汗不安。出而言曰。積屢經軍陣。臨危更勇。未嘗怖懼頓如今日。

隋書列傳第五云。王世積。闡熙新國[蟲*暗]人。父雅。周朝持節開國儀同三司。世積容貌魁岸。要帶十圍。風神爽拔。有杰人之表。高祖受禪。封宜陽公。平陳後進位柱國荊州總管。及起遼東之役為行軍元帥。至柳城遇疾回。拜涼州總管。謀反事泄坐誅。

其年王使奉迎。

開皇十四年二月二十二日。其時文帝徴王入朝。故書云。弟子今入朝覲。行次峽州。馳仰之誠與時而積。故遣使迎。希便進道。來月下旬唯遲祇接。書在百錄更不盡書。開皇十一年王雖受戒。意旨未盡。智者其時急有南嶽荊州之行。故匆遽而去。王既瞻望。故重有迎者也。

荊人違覲。向方遙禮。臨岐望絕。

智者答恩建玉泉．十住兩寺竟。故別父老意返天臺。彼處鄉人攀違不得。覲奉逕

【現代漢語翻譯】 現代漢語譯本：決者，是決定的意思。三毒（貪嗔癡）既然已經被降伏，還有什麼可憂慮的呢？ 那年春夏發生旱災，百姓都說是神靈發怒。因此智者大師親自來到泉水的源頭，破除這種邪見。他口中唸誦咒語，手中比劃手勢。隨著他手指的方向，濃厚的雲層從山間涌來，絢麗的彩虹從泉水中升起。狂風暴雨傾瀉而下，人們載歌載舞，充滿喜悅。 當時有龍佔據著那片地方，智者大師在金龍池旁邊建造了玉泉寺。百姓擔心龍會因此發怒而不降雨。『撝略』，『撝』是指揮、指引，『略』是方法，也就是持咒的意思。 荊州總管、上柱國宜陽公王積，到山中禮拜，嚇得戰戰兢兢，非常不安。出來后他說：『我王積多次經歷軍陣，面臨危難更加勇敢，從未像今天這樣感到恐懼。』 《隋書·列傳第五》記載：王世積，是闡熙新國[蟲*暗]人。他的父親王雅，在北周朝擔任持節、開國儀同三司。王世積容貌魁梧，腰圍十圍，風度神采英俊挺拔，有傑出人物的儀表。隋文帝楊堅接受禪讓后，封他為宜陽公。平定南陳后，晉升爲柱國、荊州總管。後來隋煬帝發起征討遼東的戰役，王世積擔任行軍元帥。到達柳城後生病返回，被任命為涼州總管。因謀反事情敗露而被處死。 那年王積派使者前去奉迎智者大師。 開皇十四年二月二十二日，當時隋文帝徵召王積入朝，所以信中寫道：『弟子現在要入朝覲見，走到峽州。仰慕之情與日俱增，所以派使者前去迎接，希望大師能夠儘快啟程，下個月下旬就能恭敬地迎接您。』信件內容都在百錄中，這裡就不全部寫出了。開皇十一年王積雖然受了戒，但對佛法的理解還不透徹。智者大師當時急著要去南嶽和荊州，所以匆忙離開了。王積一直盼望著大師的到來，所以再次派人前去迎接。 荊州百姓無法親自覲見大師，只能朝著大師的方向遙遙禮拜。臨別之際，翹首盼望，直到身影消失不見。 智者大師爲了報答恩情，建造了玉泉寺、十住寺和兩座寺廟后，打算告別父老鄉親返回天臺山。當地的鄉親們拉著他的衣服不讓走，想要親自侍奉大師。

【English Translation】 English version: 『Jue』 (決) means to decide. Since the three poisons (greed, hatred, and delusion) have been subdued, what is there to worry about? That year, there was a drought in spring and summer, and the people all said that the gods were angry. Therefore, Zhi Zhe (智者) himself went to the source of the spring to destroy this heretical view. He chanted mantras with his mouth and gestured with his hands. As he pointed, heavy clouds came from the mountains, and a brilliant rainbow rose from the spring. The wind and rain poured down, and people sang and danced, full of joy. At that time, a dragon occupied that area. Zhi Zhe built Yuquan Temple (玉泉寺) next to the Golden Dragon Pond (金龍池). The people were worried that the dragon would be angry and would not send rain. 『Huilüe』 (撝略), 『hui』 (撝) means to command or guide, and 『lüe』 (略) means method, which is to hold mantras. Wang Ji (王積), the Chief Administrator of Jingzhou (荊州) and Shangzhuguo (上柱國), the Duke of Yiyang (宜陽公), went to the mountain to worship, trembling with fear and unease. After coming out, he said, 『I, Wang Ji, have experienced many battles and become braver in the face of danger, but I have never been as afraid as I am today.』 The fifth biography in the Book of Sui (隋書) states: Wang Shiji (王世積) was from Chanxi Xinguo [蟲*暗]. His father, Wang Ya (王雅), served as Chijie (持節), Kaiguoyi Tong Sansi (開國儀同三司) in the Northern Zhou Dynasty. Wang Shiji had a tall and strong appearance, with a waist circumference of ten spans. He had a dashing and outstanding demeanor, with the appearance of an outstanding person. After Emperor Gaozu (高祖) received the abdication, he enfeoffed him as the Duke of Yiyang. After pacifying the Chen Dynasty (陳朝), he was promoted to Zhuguo (柱國) and Chief Administrator of Jingzhou. Later, when Emperor Yang (隋煬帝) launched the campaign against Liaodong (遼東), Wang Shiji served as the Commander of the Army. He fell ill and returned to Liucheng (柳城), and was appointed as the Chief Administrator of Liangzhou (涼州). He was executed for plotting a rebellion. That year, Wang Ji sent an envoy to welcome Zhi Zhe. On February 22nd of the fourteenth year of the Kaihuang era (開皇十四年), Emperor Wen (文帝) summoned Wang Ji to the court, so the letter said, 『Your disciple is now going to court, and has reached Xia Prefecture (峽州). My admiration grows with each passing day, so I am sending an envoy to welcome you, hoping that you can set off as soon as possible, and I will be able to respectfully receive you in the late next month.』 The contents of the letter are all in the Bailu (百錄), so I will not write them all out here. Although Wang Ji took refuge in the Three Jewels in the eleventh year of the Kaihuang era, his understanding of Buddhism was not thorough. Zhi Zhe was in a hurry to go to Nanyue (南嶽) and Jingzhou at that time, so he left in a hurry. Wang Ji had been looking forward to Zhi Zhe's arrival, so he sent someone to welcome him again. The people of Jingzhou could not personally see the master, so they could only worship in the direction of the master. At the time of parting, they looked forward until the figure disappeared. Zhi Zhe built Yuquan Temple, Shizhu Temple (十住寺), and two other temples to repay his kindness, and then planned to bid farewell to the elders and return to Tiantai Mountain (天臺山). The local villagers grabbed his clothes and refused to let him go, wanting to serve the master personally.

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禮清姿。望斷行[舟*司]矣。

既而重履江淮。道俗再馳。欣戴大王。尸波羅蜜先到彼岸。智波羅蜜今從稟受。

既而者。荊人望斷之語也。智者重反楊州。而晉王行次陜。故遣使至江都迎也。先受戒竟。今求請凈名疏。故云今從稟受等也。

請文云。弟子多幸。謬稟師資。無量劫來悉憑開悟。色心無作。昔年虔受。身雖疏漏。心護明珠。定品禪枝並散歸靜。荷國鎮藩為臣為子。豈籍四緣能入三昧。電光斷結其類實多。慧解脫人厥朋不少。即日欲伏膺智斷。率先名教。永泛法流。兼用治國。未知底滯可開化不。師嚴道尊可降意不。宿世根淺可發萠不。菩薩應機可逗時不。書云。人生在三。事之如一。況譚釋典而不從師。今之慊言備歷素款成就事。請棄飾辭。

此請文。百錄題目謂王謝天冠仍請凈名義疏。略去前九十七字。其間語句亦有差者。想章安揀治如此也。色心無作者。如雲不起而已起則性無作。假色。大乘戒體也。定品禪枝者。四禪八定枝林功德也。四緣者。一荷國。二鎮藩。三為臣。四為子。有此四緣豈能入三昧耶。電光斷結者。如阿難入電光三昧斷結證四果。又如遺教經云。譬如夜見電光即得見道是也。惠解脫人修三念處成三解脫。如常辨。人生在三者。君臣．父子．師資。諸

【現代漢語翻譯】 現代漢語譯本： 禮敬清凈的姿態。遙望遠方，船隻已經消失不見。

不久之後，再次踏上江淮之地。僧俗兩界再次奔走相告。欣喜地擁戴大王，以尸波羅蜜（持戒的完美）率先到達彼岸，現在要從您這裡稟受智波羅蜜（智慧的完美）。

'既而'，是荊州人遙望遠方船隻消失時所說的話。智者（指智顗）再次返回揚州，而晉王當時在陜地，所以派遣使者到江都迎接他。之前已經受過戒，現在請求講解《凈名經疏》，所以說現在要從您這裡稟受等等。

請疏的文書中說：'弟子非常幸運，有幸稟受師長的教誨。無量劫以來，都仰仗師長的開悟。色（物質）和心（精神）本無造作。往年虔誠地接受教誨，雖然身體有所疏漏，但內心守護著明珠般的戒律。定品（禪定）和禪枝（禪定的分支）都散歸於寂靜。身負國家重任，鎮守邊疆，作為臣子和兒子，怎麼能憑藉這四種牽絆進入三昧（禪定）呢？像閃電般斷除煩惱的例子實在很多，具有智慧解脫的人也不少。今天就想學習您的智慧和決斷，率先垂範名教，永遠在佛法之流中暢遊，並用佛法來治理國家。不知道有什麼障礙可以開導化解嗎？師長的威嚴和道的尊貴可以降低一些嗎？宿世的根基淺薄可以使其萌發嗎？菩薩應機施教可以適應時機嗎？' 書中說：'人生有三種最重要的關係，要像對待一件事情一樣認真對待。' 更何況是談論佛經而不跟隨老師呢？現在這些謙遜的話語，都詳細地陳述了以往的款曲，希望能成就此事。請拋棄華麗的辭藻。

這段請疏的文字，在百錄的題目中說是王謝天冠仍然請求《凈名經義疏》。省略了前面的九十七個字，其中的語句也有差異。想必是章安尊者整理校對時如此處理的。'色心無作'，就像云不生起一樣，即使生起，其自性也是無造作的。假色，指的是大乘戒體。'定品禪枝'，指的是四禪八定等禪定所生的功德。'四緣'，指的是一、身負國家重任；二、鎮守邊疆；三、作為臣子；四、作為兒子。有這四種牽絆，怎麼能進入三昧呢？'電光斷結'，例如阿難尊者進入電光三昧斷除煩惱證得四果。又如《遺教經》中說，'譬如在黑夜中見到閃電，就能見到道路'。'慧解脫人'，修習三種念處成就三種解脫，如常所說。'人生在三'，指的是君臣、父子、師資這三種關係。

【English Translation】 English version: I respectfully present a pure posture. Gazing into the distance, the departing boat has disappeared from sight.

Soon after, I tread again upon the lands of Jiang and Huai. Monastics and laity alike spread the news. Joyfully, we support the Great King, who has first arrived at the other shore with Śīla-pāramitā (perfection of morality). Now, we seek to receive the wisdom of Prajñā-pāramitā (perfection of wisdom) from you.

'Soon after' is what the people of Jingzhou said when gazing into the distance as the boat disappeared. The wise one (referring to Zhiyi) returns again to Yangzhou, while the Prince of Jin is currently in the region of Shan, so he sends messengers to Jiangdu to welcome him. Having already received the precepts, now he requests a commentary on the Vimalakīrti Sutra, hence the saying 'now we seek to receive' and so on.

The request document states: 'Your disciple is most fortunate to have received the teachings of a master. For countless kalpas, I have relied on the master's enlightenment. Form (matter) and mind (spirit) are originally uncreated. In past years, I reverently received the teachings, and although my body is flawed, my heart protects the jewel-like precepts. The grades of samādhi (meditative absorption) and branches of dhyāna (meditation) all return to stillness. Burdened with national responsibilities, guarding the borders, and serving as a subject and a son, how can I enter samādhi with these four entanglements? There are many examples of severing bonds like lightning, and not a few who are liberated through wisdom. Today, I wish to submit myself to your wisdom and discernment, taking the lead in upholding the teachings, forever swimming in the stream of Dharma, and using the Dharma to govern the country. I wonder if there are any obstacles that can be opened and transformed? Can the master's dignity and the venerability of the Way be lowered somewhat? Can the shallow roots of past lives be made to sprout? Can the Bodhisattva's skillful response be adapted to the times?' The book says: 'Life has three most important relationships, which should be treated with the same seriousness as a single matter.' How much more so when discussing Buddhist scriptures without following a teacher? Now, these humble words detail the past affections, hoping to accomplish this matter. Please discard the ornate rhetoric.

This request document, in the title of the 'Hundred Records,' says that Wang Xie Tianguan still requests the 'Meaning Commentary on the Vimalakīrti Sutra.' The first ninety-seven characters are omitted, and there are also differences in the wording. Presumably, this is how Venerable Zhang'an handled the editing and collation. 'Form and mind are uncreated' is like the clouds not arising; even if they arise, their nature is uncreated. 'False form' refers to the Mahayana precepts. 'Grades of samādhi and branches of dhyāna' refer to the merits arising from the four dhyānas and eight samādhis. 'Four entanglements' refer to: 1. Burdened with national responsibilities; 2. Guarding the borders; 3. Serving as a subject; 4. Serving as a son. With these four entanglements, how can one enter samādhi? 'Severing bonds like lightning' is like Venerable Ānanda entering the lightning samādhi, severing the bonds, and attaining the four fruits. Also, as the Sutra of the Bequeathed Teachings says, 'It is like seeing lightning in the dark night, and then being able to see the road.' 'Those liberated through wisdom' cultivate the three foundations of mindfulness and achieve the three liberations, as is often explained. 'Life has three' refers to the three relationships of ruler and subject, father and son, and teacher and student.

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書具載多矣。請棄飾辭者。王請大師不須謙退。故云棄飾辭也。

答曰。謬承人泛。擬跡師資。顧此膚疏。以非時許。況隆高命。彌匪克當。徒欲沉吟。必乖深寄。

此乃不允所請者也。

重請云。學貴承師。事推物論。歷求法界。措心有在。仰惟宿植善根。非一生得。初乃由學。俄逢聖境。南嶽記莂。說法第一。無以仰過。照禪師來。具述斯事。於時心喜。以域寸誠。智者昔入陳朝。彼國明試。瓦官大集。眾論鉾起。榮公強口先被折角。兩瓊繼軌才獲交綏。忍師讚歎嗟唱希有。弟子仰延之始。屈登無畏。釋難如流。親所聞見眾咸瞻仰。承前荊楚莫不歸伏。非禪不智驗乎金口。比聞名僧所說。智者融會。甚有階差。譬若群流歸乎大海。此之包舉始得佛意。唯愿未得令得。未度令度。樂說不窮。法施無盡。

說法第一者。如南嶽印證云。于說法人中最為第一。照禪師乃南嶽弟子。梁傳前有列名。正傳全失。惜哉。梁朝凡有兩瓊。彭城寶瓊住建安院。身長七尺五寸。背脾龍文。三十九齒。一日講次。外人見寺有白龍現。男女奔至寺。但見瓊在座講。因是號為白瓊。建初寶瓊。常被萬椿樹皮黑袈裟。故號烏瓊。此衣后智者得之。進與煬帝。文在百錄。兩瓊少時同學。后亦道價相當。繼軌者。軌則。

【現代漢語翻譯】 現代漢語譯本：書籍已經記載了很多了，請捨棄那些華麗的辭藻吧。大王請大師不必謙虛推辭，所以說要捨棄華麗的辭藻。

回答說：『我錯誤地承受了大家的推舉，想要傚法老師們的足跡，但顧及到自己才疏學淺，在不適當的時候答應了。況且如此隆重的任命，實在難以勝任。如果只是沉默不語，必定辜負了大家的深切期望。』

這實際上是不答應所請。

再次請求說：『學問貴在繼承老師的教誨，事情要推崇客觀的評論。遍求佛法真諦，用心自有歸宿。仰慕大師您宿世所植的善根，不是一生就能得到的。最初是從學習開始，不久就遇到了聖境。南嶽慧思大師親自印證您是說法第一，沒有人能超過您。照禪師來此，詳細敘述了這件事，當時我內心歡喜，以此表達我寸誠之心。智者大師過去在陳朝，那個國家公開考試，在瓦官寺舉行大法會，各種議論像矛一樣涌起。榮公憑藉強辯的口才，首先被折服；兩瓊法師繼承前人的規則，才得以互相認可。忍法師讚歎稱揚，認為非常稀有。弟子我仰慕追隨您，才敢于登上無畏的講臺，解釋疑難像流水一樣順暢。這是我親身所聞所見，大家都瞻仰敬佩。繼承以前荊楚地區的傳統，沒有不歸順信服的。不是禪定就不能有智慧，這可以用金口玉言來驗證。近來聽說名僧所說的，智者大師的融會貫通，很有層次。譬如眾多的河流歸入大海，這樣包容一切才能領會佛的真意。只希望沒有得到的，讓他得到；沒有度化的，讓他度化。樂於說法永不停止，佛法佈施沒有窮盡。』

『說法第一』，如南嶽慧思大師印證說：『在說法的人當中，您是最第一的。』照禪師是南嶽慧思大師的弟子，《梁傳》前面有列名，但《正傳》完全遺失了，可惜啊。梁朝總共有兩瓊法師，彭城寶瓊住在建安院，身高七尺五寸，背上有龍紋，有三十九顆牙齒。有一天講經的時候，外面的人看見寺廟裡有白龍出現，男女老少都跑到寺廟裡，但只看見寶瓊在座位上講經，因此號稱白瓊。建初寶瓊，常常披著萬椿樹皮做的黑色袈裟，所以號稱烏瓊。這件袈裟後來被智者大師得到，獻給了煬帝，文字記載在《百錄》里。兩瓊法師小時候一起學習，後來在佛法上的造詣也相當。『繼軌』，就是繼承規則的意思。

【English Translation】 English version: The books have already recorded much. Please abandon the ornate language. The King requests that the Master need not be humble and decline, hence the saying to abandon ornate language.

He replied: 'I have mistakenly received everyone's recommendation, desiring to follow in the footsteps of the teachers. However, considering my own shallowness and lack of knowledge, I have agreed at an inappropriate time. Moreover, such a grand appointment is truly beyond my capabilities. If I were to remain silent, I would surely fail to meet everyone's deep expectations.'

This is actually not agreeing to the request.

He requested again, saying: 'Learning values inheriting the teacher's teachings, and matters should promote objective commentary. Seeking the truth of Dharma everywhere, the mind naturally has a destination. I admire that you, Master, have planted good roots in past lives, which cannot be obtained in one lifetime. Initially, it starts with learning, and soon one encounters the sacred realm. Nanyue Huisi (Master Huisi of Nanyue) personally certified that you are the foremost in Dharma speaking, and no one can surpass you. Zen Master Zhao (Zen Master Zhao) came here and described this matter in detail. At that time, my heart was filled with joy, and I expressed my sincere heart. Zhiyi (Master Zhiyi) in the past entered the Chen Dynasty, and that country held a public examination. A grand assembly was held at Waguan Temple, and various arguments arose like spears. Ronggong (Ronggong) relied on his strong eloquence and was first subdued. The Two Qiongs (Two Qiong Masters) inherited the rules of their predecessors and were able to mutually acknowledge each other. Master Ren (Master Ren) praised and exclaimed that it was extremely rare. I, your disciple, admired and followed you, and dared to ascend the fearless platform, explaining doubts as smoothly as flowing water. This is what I personally heard and saw, and everyone admired and respected. Inheriting the tradition of Jingchu (Jingchu region) in the past, there is no one who does not submit and believe. Without Chan (Zen), there can be no wisdom, which can be verified by golden words. Recently, I heard what the famous monks said, and Master Zhiyi's integration is very hierarchical. It is like many rivers returning to the sea, and only by encompassing everything can one understand the Buddha's intention. I only hope that those who have not obtained, let them obtain; those who have not been liberated, let them be liberated. May the joy of Dharma speaking never cease, and the Dharma giving be endless.'

'Foremost in Dharma speaking,' as Nanyue Huisi certified: 'Among those who speak Dharma, you are the foremost.' Zen Master Zhao is a disciple of Nanyue Huisi. The Liang Zhuan (Biographies of the Liang Dynasty) has his name listed in the front, but the Zheng Zhuan (Correct Biography) is completely lost, alas. There were a total of Two Qiong Masters in the Liang Dynasty. Pengcheng Baoqiong (Baoqiong of Pengcheng) lived in Jian'an Temple, was seven feet five inches tall, had dragon patterns on his back, and had thirty-nine teeth. One day, while lecturing, outsiders saw a white dragon appear in the temple. Men and women ran to the temple, but only saw Baoqiong lecturing on the seat, hence the name White Qiong. Jianchu Baoqiong (Baoqiong of Jianchu) often wore a black kasaya made of wanchun tree bark, hence the name Black Qiong. This kasaya was later obtained by Master Zhiyi and presented to Emperor Yang, and the text is recorded in the Bailu (Hundred Records). The Two Qiong Masters studied together when they were young, and later their achievements in Buddhism were also comparable. 'Inheriting the rules' means inheriting the rules.

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車轍也。初與智者論議。如世𩰖戰皆接軌而上也。才獲交綏者。綏乃馬頦下之纓也。戰則兩馬相觸以爭勝負。今兩瓊才始交綏。怯而便走。如左傳云。交綏而退。荊楚者。荊州則舊楚國之地。非禪不智者。更有非智不禪句。經雖多出。今依觀心論疏解之。疏云。空．無相．無作名三解脫。亦名三三昧。從正見入。定發無漏。智名大臣。定名大王。故名三三昧非智不禪也。正定生正見。發無漏。定為大臣。正見為大王。名三解脫非禪不智也。驗乎金口。皆佛說也。聞眾所說。智者以四悉檀融會經論。剖折諸家執爭。如大海吞流包舉而盡。正得佛意也。

復使柳顧言稽首虔拜(云云)。智者頻辭不免。乃著凈名經疏。河東柳顧言．東海徐陵。並才華族胄。應奉文義。緘封寶藏。王躬受持。

凈名疏。大師為晉王撰者二十八卷。荊溪略成十卷。現世流行。並才華族胄者。似如同加潤色飾也。徐陵。陳朝僕射。陳破后不入隋朝。乃常隨智者。故有此言也。

今王入朝。辭歸東嶺。

楊州在西。天臺在東。故云東嶺。

吳民越俗掃巷淘溝。㳂道令牧幡華交候。

吳謂三吳。越謂東越。溝巷穢雜。掃去塵埃。淘去臭濁。㳂道。隨所過路。令則縣令。牧則大守。幢幡華蓋祇候迎送。直到天臺也

【現代漢語翻譯】 現代漢語譯本： 這是車轍的比喻。當初與智者大師辯論，就像世俗的戰爭一樣，都要沿著既定的軌道前進。即使是短暫的交鋒，也只是像戰馬的頦下纓短暫接觸而已。真正的戰鬥是兩馬相觸，爭奪勝負。現在我們兩人只是像馬的頦下纓短暫接觸，我卻膽怯地退走了，就像《左傳》里說的『交綏而退』。荊楚，指的是荊州，是以前楚國的所在地。『非禪不智』，更有『非智不禪』的說法。經典雖然很多，現在依據《觀心論疏》來解釋。疏中說：『空、無相、無作，名為三解脫，也叫三三昧。從正見進入，禪定生髮無漏智慧，智慧如同大臣，禪定如同大王，所以說三三昧非智不禪。』正定產生正見，生髮無漏智慧，禪定如同大臣，正見如同大王，所以說三解脫非禪不智。這都驗證了佛的金口玉言，都是佛說的。聽聞大眾所說，智者大師用四悉檀（四種普遍的施教方法）融會貫通經論，剖析各家的執著爭論，就像大海吞納百川一樣包容一切，真正領會了佛的本意。 於是讓柳顧言稽首虔誠地拜請（省略禮節性用語）。智者大師多次推辭，最終無法推脫，於是開始撰寫《凈名經疏》。河東的柳顧言、東海的徐陵，都是才華橫溢的名門望族，應該負責潤飾文辭，封存這部寶貴的著作，晉王親自接受並奉持。 《凈名疏》，是智者大師為晉王所撰寫的，共有二十八卷。荊溪湛然大師略微整理成十卷，現在世上流傳的就是這個版本。『並才華族胄者』，好像是說他們如同給著作加以潤色修飾。徐陵，是陳朝的僕射（官名），陳朝滅亡后沒有進入隋朝，而是經常跟隨智者大師，所以有這句話。 現在晉王要入朝，智者大師告辭返回東嶺。 揚州在西邊，天臺山在東邊，所以說是東嶺。 吳地的百姓、越地的風俗，都清掃街道，疏通溝渠，沿途的縣令、太守都樹立幢幡華蓋，恭敬地迎接智者大師，一直到天臺山。

【English Translation】 English version: This is an analogy of cart ruts. Initially, debating with Zhi Zhe (智者, a Buddhist master), is like worldly warfare, where one must advance along established tracks. Even a brief encounter is merely like the tassel under a warhorse's chin touching briefly. A true battle is when two horses collide, vying for victory. Now, our encounter is just like the brief touch of chin tassels, yet I retreat timidly, as the 'Zuo Zhuan' (左傳, a historical text) says, 'retreating after a brief encounter.' Jing Chu (荊楚) refers to Jingzhou, the former territory of the Chu state. 'Not Chan (禪, meditation) without wisdom,' and even more so, 'not wisdom without Chan.' Although there are many scriptures, I will now explain based on the 'Guan Xin Lun Shu' (觀心論疏, Commentary on the Treatise on Contemplating the Mind). The commentary states: 'Emptiness, signlessness, and non-action are called the three liberations, also known as the three samadhis. Entering from right view, samadhi generates undefiled wisdom, wisdom is like a minister, and samadhi is like a king, hence it is said that the three samadhis are not Chan without wisdom.' Right samadhi generates right view, generating undefiled wisdom, samadhi is like a minister, and right view is like a king, hence it is said that the three liberations are not wisdom without Chan. This verifies the golden words of the Buddha, all spoken by the Buddha. Hearing what the assembly said, Zhi Zhe master used the four siddhantas (四悉檀, four universal methods of teaching) to integrate the scriptures and treatises, dissecting the attachments and disputes of various schools, like the ocean swallowing all rivers, encompassing everything, truly understanding the Buddha's intention. Then he had Liu Guyan (柳顧言, a person's name) kowtow and reverently request (omitting ceremonial phrases). Zhi Zhe master repeatedly declined, but ultimately could not refuse, so he began to write the 'Vimalakirti Sutra Commentary' (凈名經疏). Liu Guyan of Hedong (河東, a place name) and Xu Ling (徐陵, a person's name) of Donghai (東海, a place name), were both talented members of prominent families, and should be responsible for polishing the writing, sealing this precious work, and the Prince of Jin (晉王, a title) personally received and upheld it. The 'Vimalakirti Sutra Commentary' was written by Zhi Zhe master for the Prince of Jin, totaling twenty-eight volumes. Jingxi Zhanran (荊溪湛然, a Buddhist monk) slightly reorganized it into ten volumes, which is the version circulating in the world today. 'And those with talent and noble lineage,' seems to mean that they were like adding polish and embellishment to the work. Xu Ling was a vice minister (僕射) of the Chen dynasty (陳朝, a dynasty). After the Chen dynasty was destroyed, he did not enter the Sui dynasty (隋朝, a dynasty), but often followed Zhi Zhe master, hence this statement. Now that the Prince of Jin is entering the court, Zhi Zhe master bids farewell to return to Dongling (東嶺, a place name). Yangzhou (揚州, a place name) is in the west, and Mount Tiantai (天臺山, a mountain name) is in the east, hence it is called Dongling. The people of Wu (吳, a region) and the customs of Yue (越, a region) all swept the streets and cleared the ditches. Along the way, the magistrates and governors erected banners and canopies, respectfully welcoming Zhi Zhe master all the way to Mount Tiantai.

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寺舊所荒廢凡一十二載。人蹤久斷。竹樹成林。還屆半山。忽見沙門。眉髮皓然秉錫當路。眾共咸睹。行次漸近。逡巡韜秘。聖猶尚候況人情乎。智者雅好泉石。負杖閒遊。若吟歎曰。雖在人間。弗忘山野幽深谷。愉愉靜夜。澄神自照。豈不樂哉。后時一夜皎月映床。獨坐說法連綿良久。如人問難。侍者智晞明旦啟曰。未審昨夜見何因緣。答曰。吾初夢大風忽起。吹壞寶塔。次梵僧謂我云。機緣如薪。照用如火。傍助如風。三種備矣。化道行華頂之夜。許相影響。機用將盡。傍助亦息。故來相告耳。

智晞傳云。童稚不群。幼懷物外。見老病死。達世浮危。自省昏沉。愍諸論溺。極加厭離。如為怨害。誓出塵勞。訪尋勝境。伏聞智者。杭志天臺山。安禪佛隴。誓訓迷涂。為世津導。丹誠馳仰。遠泛滄波。年登二十始獲從愿。一得奉值。遂定師資。臨終。弟子因即啟咨。未審和尚當生何所。答云。如吾見夢。報在兜率。宮殿青色。居天西北。見智者大師左右人皆坐寶座。唯一座獨空。吾問所以。答云。灌頂卻後六年當來升此說法。春秋七十有二。貞觀元年十二月十八日午時終。見塔在佛隴。問。智者入滅。云歸安養。晞傳何云居兜率耶。答。唯心凈土。何處非安養者耶。

又見南嶽。師共喜禪。

【現代漢語翻譯】 現代漢語譯本：

寺廟舊址荒廢了大約十二年，人跡罕至，竹樹成林。走到半山腰，忽然看見一位沙門（shāmén，出家修道的人），眉毛頭髮雪白，拄著錫杖擋在路中。大家都看見了，等走近時，卻又消失不見了。聖人尚且等待時機，何況是人情呢？智者（Zhìzhě，指智顗大師）一向喜愛泉石，拄著枴杖悠閒地遊玩，好像吟歎道：『即使身在人間，也不忘山野幽深的山谷。在寧靜的夜晚，澄澈心神自我觀照，豈不是很快樂嗎？』後來有一天晚上，皎潔的月光照在床上，他獨自坐著說法，連綿不斷很久，好像有人在提問。侍者智晞（Zhìxī）第二天早上問道：『不知道昨晚您看到了什麼因緣？』智者回答說：『我最初夢見大風忽然颳起，吹壞了寶塔。接著一位梵僧（fàn sēng，印度僧人）告訴我：機緣像柴薪，照用像火焰，助緣像風。三種條件都具備了，在華頂（Huádǐng）說法之夜，允許相互影響。機緣將盡，助緣也會停止，所以來告訴我。』 智晞傳中記載：智晞從小就與衆不同，年幼時就懷有出世之心。看到衰老、疾病、死亡，明白世事的虛浮和危險。反省自己沉迷不悟，憐憫眾人沉溺其中，極度厭惡和遠離世俗，如同面對怨恨和傷害一樣。發誓要脫離塵世的勞苦，訪尋殊勝的境界。聽說智者大師立志在天臺山（Tiāntāi Shān）安禪，誓願教化迷途的人，做世人的津樑和嚮導。以真誠之心仰慕，遠渡滄茫大海。到了二十歲才得以如願。一旦得到侍奉的機會，就確定了師徒關係。臨終時，弟子因此請教：『不知道和尚您將往生何處？』智者回答說：『根據我所見的夢，報身在兜率（Dōushuài，欲界天之一，彌勒菩薩所在之處）。宮殿是青色的，位於天的西北方。看見智者大師左右的人都坐在寶座上，只有一個座位空著。我問是什麼原因，回答說：灌頂（Guàndǐng，智顗弟子）在六年之後將會來這裡升座說法。』春秋七十二歲，貞觀（Zhēnguān）元年十二月十八日午時圓寂。看見塔在佛隴（Fólǒng）。問：智者入滅，神識歸於安養（Ānyǎng，西方極樂世界），智晞傳中為何說居住在兜率呢？答：唯心凈土，哪裡不是安養之地呢？ 又看見南嶽（Nányuè，衡山），智者大師和他共同修習禪定。

【English Translation】 English version:

The old site of the temple had been abandoned for about twelve years, with few traces of people and bamboo trees forming forests. Reaching halfway up the mountain, suddenly a Shramana (shāmén, a renunciate or ascetic) was seen, his eyebrows and hair white as snow, holding a staff and blocking the road. Everyone saw him, but as they approached, he disappeared. Even sages await the right time, how much more so human affairs? Zhi Zhe (Zhìzhě, referring to Zhiyi, the Great Master) always loved springs and rocks, leisurely strolling with a staff, as if sighing: 'Even though I am in the human world, I do not forget the deep valleys of the mountains and fields. In the peaceful night, clarifying my mind and reflecting on myself, is it not joyful?' Later, one night, the bright moonlight shone on the bed, and he sat alone expounding the Dharma continuously for a long time, as if someone were asking questions. The attendant Zhi Xi (Zhìxī) asked the next morning: 'I do not know what causes and conditions you saw last night?' Zhi Zhe replied: 'I initially dreamed that a great wind suddenly arose and blew down the pagoda. Then a Brahmin monk (fàn sēng, an Indian monk) told me: Opportunity is like firewood, illumination is like fire, and support is like wind. When all three conditions are met, on the night of expounding the Dharma at Hua Ding (Huádǐng), mutual influence is allowed. When the opportunity is about to end, the support will also cease, so he came to tell me.' The biography of Zhi Xi records: Zhi Xi was different from others since childhood, harboring thoughts of transcending the world from a young age. Seeing old age, sickness, and death, he understood the impermanence and danger of the world. Reflecting on his own ignorance, he pitied those who were drowning in it, extremely detesting and distancing himself from the world, as if facing hatred and harm. He vowed to escape the suffering of the world, seeking out auspicious realms. He heard that Great Master Zhi Zhe was determined to practice Chan meditation on Tiantai Mountain (Tiāntāi Shān), vowing to teach those who were lost and be a bridge and guide for the world. With sincere admiration, he crossed the vast ocean. He was twenty years old when he finally fulfilled his wish. Once he had the opportunity to serve, he established a teacher-disciple relationship. At the time of his death, the disciple asked: 'I do not know where the Master will be reborn?' Zhi Zhe replied: 'According to the dream I saw, my reward is in Tushita (Dōushuài, one of the heavens in the desire realm, where Maitreya Bodhisattva resides). The palace is blue and located in the northwest of the heavens. I saw that the people on the left and right of Great Master Zhi Zhe were all sitting on thrones, but one seat was empty. I asked why, and the answer was: Guan Ding (Guàndǐng, Zhiyi's disciple) will come here in six years to ascend the seat and expound the Dharma.' He was seventy-two years old and passed away at noon on the eighteenth day of the twelfth month of the first year of Zhenguan (Zhēnguān). The pagoda was seen at Fo Long (Fólǒng). Question: Zhi Zhe entered Nirvana, and his consciousness returned to Sukhavati (Ānyǎng, the Western Pure Land), so why does Zhi Xi's biography say he resides in Tushita? Answer: The mind is the Pure Land, where is not Sukhavati? Also seen was Nan Yue (Nányuè, Mount Heng), where Great Master Zhi Zhe and he practiced Chan meditation together.

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師令吾說法。即自念言。余法名義皆曉自裁。唯三觀三智最初面受而便說。說竟謂我云。他方華整。相望甚久。緣必應往。吾等相送。吾拜稱諾。此死相現也。吾憶小時之夢。當終此地。所以每欣歸山。今奉冥告。勢將不久。死後安厝西南峰所指之地。累石周尸。植松覆坎。立二白塔。使人見者發菩提心。

植松覆坎者。含文嘉曰。天子墳高三仞。樹以松。諸侯半之。樹以柏。大夫八尺。樹以槐。庶人無墳。樹以楊柳。自漢至今代無定製。通植松柏。覆坎者。覆。蓋也。坎。墳穴也。松盛則翠蓋其墳也。

又經少時。語弟子云。商行寄金。醫去留藥。吾雖不敏。狂子可悲。仍口授觀心論。隨語疏成。不加點潤。論在別本。其冬十月。皇上歸蕃。遣行參高孝信入山奉迎。

皇上歸蕃者。即晉王入京朝省已。復江都也。既楊州總管。即以江都為蕃鎮也。

因散什物用施貧乏。標杙山下處擬殿堂。又𦘕作寺圖以為式樣。誡囑僧眾。如此基陛儼我目前。棟宇成就在我死後。我必不睹。汝等見之。后若造寺一依此法。

杙音亦。即是用木標捕殿堂基址。又𦘕作圖樣。乃今國清寺也。智者滅后。至仁壽元年創寺方成。開皇二十年改元仁壽。大師滅后三年矣。是寺晉王受皇太子。故傳云。創寺以後即

【現代漢語翻譯】 現代漢語譯本： 師父命令我講法。我心裡想：『其他法門的名義我都明白，自己也能裁斷，只有三觀（sān guān，空觀、假觀、中觀）三智（sān zhì，一切智、道種智、一切種智）是最初親自接受傳授的。』於是就開始講說。講完后，師父對我說：『他方世界的聽眾，盼望你很久了，因緣必定要你去。我們來送你。』我拜謝答應。這是示現死亡的徵兆啊。我回憶起小時候的夢，應當終老於此地。所以常常欣喜想要歸山。現在接受冥冥中的告知，大勢將不久於人世。死後安葬在西南峰所指的地方，用石頭堆積在屍體周圍，種植松樹覆蓋墳墓，立兩座白塔，使看見的人發起菩提心。 『植松覆坎』的意思是，含文嘉說：『天子的墳墓高三仞（rèn，古代長度單位，一仞約等於七八尺），種植松樹。諸侯的墳墓高度減半，種植柏樹。大夫的墳墓高八尺，種植槐樹。平民沒有墳墓，種植楊柳。』從漢朝到現在，歷代沒有定製，通常種植松柏。『覆坎』的意思是，覆，覆蓋；坎，墳墓。松樹茂盛就像翠綠的傘蓋覆蓋著墳墓。 又過了不久，師父對弟子們說：『商人出行寄託金錢，醫生離去留下藥物。我雖然不敏捷，但可悲的是那些狂妄自大的人。』於是口頭傳授《觀心論》（guān xīn lùn），隨著口述就疏通成文，沒有加以修改潤色。《觀心論》在別的版本里。那年冬天十月，皇上返回藩地，派遣行參（xíng cān）和高孝信（gāo xiào xìn）入山奉迎。 『皇上歸蕃』的意思是，晉王（jìn wáng）入京朝見后，返回江都（jiāng dū）。因為擔任揚州（yáng zhōu）總管，所以把江都作為他的藩鎮。 於是分發什物用來施捨給貧困的人，在山下插上木樁，打算建造殿堂。又繪製寺廟的圖樣作為樣式。告誡僧眾：『這樣的地基臺階，好像就在我眼前。殿宇建成就在我死後。我必定看不見。你們看見后，以後如果建造寺廟，一定要依照這個方法。』 杙（yì）的讀音是『亦』，就是用木樁標出殿堂的地基。又繪製圖樣，就是現在的國清寺（guó qīng sì）。智者大師（zhì zhě dà shī）圓寂后，到仁壽（rén shòu）元年才建成寺廟。開皇（kāi huáng）二十年改年號為仁壽，距離大師圓寂已經三年了。這座寺廟是晉王接受皇太子稱號的地方，所以流傳下來這樣的話：『建造寺廟以後就……』

【English Translation】 English version: The master instructed me to expound the Dharma. I thought to myself, 'I understand the names and meanings of other Dharma teachings and can decide on my own, but only the Three Contemplations (sān guān, contemplation of emptiness, provisional existence, and the mean) and the Three Wisdoms (sān zhì, wisdom of all modes, wisdom of the path, and all-embracing wisdom) were personally received and taught from the beginning.' So I began to explain. After speaking, the master said to me, 'Listeners from other worlds have been waiting for you for a long time, and the karmic conditions require you to go. We will see you off.' I bowed and agreed. This is a manifestation of the sign of death. I recalled my childhood dream that I should end my life in this place. Therefore, I often rejoiced in wanting to return to the mountain. Now receiving a message from the unseen, it seems that I will not live much longer. After death, bury me in the place pointed to by the southwest peak, pile stones around the body, plant pine trees to cover the grave, and erect two white pagodas, so that those who see them will arouse the Bodhi mind. The meaning of 'planting pine trees to cover the grave' is, as Han Wenjia (hán wén jiā) said, 'The tomb of the emperor is three ren (rèn, an ancient unit of length, approximately seven or eight chi) high, planted with pine trees. The tomb of a feudal lord is half that height, planted with cypress trees. The tomb of a high official is eight chi high, planted with locust trees. Commoners have no tombs, planted with willows.' From the Han Dynasty to the present, there has been no fixed system, but usually pine and cypress trees are planted. 'Covering the grave' means, covering, to cover; grave, the burial pit. The flourishing pine trees are like a green canopy covering the grave. After a short time, the master said to his disciples, 'A merchant entrusts gold when traveling, and a doctor leaves medicine when departing. Although I am not clever, what is pitiable are those arrogant and conceited people.' Then he orally transmitted the 'Treatise on Contemplating the Mind' (guān xīn lùn), which was written down as he spoke, without any revisions or polishing. The 'Treatise on Contemplating the Mind' is in another version. In the tenth month of that winter, the Emperor returned to his fiefdom, and sent Xing Can (xíng cān) and Gao Xiaoxin (gāo xiào xìn) into the mountains to welcome him. The meaning of 'the Emperor returning to his fiefdom' is that Prince Jin (jìn wáng), after entering the capital to pay homage, returned to Jiangdu (jiāng dū). Because he served as the General Administrator of Yangzhou (yáng zhōu), he took Jiangdu as his fiefdom. Then he distributed his belongings to give to the poor, and planted wooden stakes at the foot of the mountain, intending to build a hall. He also drew a diagram of the temple as a model. He warned the monks, 'These foundations and steps seem to be right before my eyes. The completion of the halls will be after my death. I will certainly not see it. After you see it, if you build a temple in the future, you must follow this method.' The pronunciation of 杙 (yì) is 'yì', which means using wooden stakes to mark the foundation of the hall. He also drew a diagram, which is now the Guoqing Temple (guó qīng sì). After the passing of Great Master Zhiyi (zhì zhě dà shī), the temple was not completed until the first year of Renshou (rén shòu). In the twentieth year of Kaihuang (kāi huáng), the reign title was changed to Renshou, which was three years after the master's passing. This temple is where Prince Jin received the title of Crown Prince, so the saying has been passed down: 'After the temple was built, then...'

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登春坊者。太子宮也。或稱春宮．東宮．儲宮等。智者云。王家所辨是也。

弟子疑曰。此處山澗險峙。有何緣力能得成寺。答云。此非小緣。乃是王家所辨。合衆同聞互相推測。或言是姓王之王。或言是天王之王。或言是國王之王。喧喧成論竟不能決。今事已驗。方知先旨。乃說帝王之王。標寺基已。隨信出山。

即同使臣高孝信出山也。

行至石城乃云有疾。謂智越云。大王欲使吾來。吾不負言而來也。吾知命在此。故不須進前也。石城是天臺西門。大佛是當來靈像。處所既好。宜最後用心。衣缽道具分為兩分。一分奉彌勒。一分充羯磨。語已右脅西向而臥。專稱彌陀．般若．觀音。奉請進藥。即云。藥能遣病留殘年乎。病不與身合。藥何能遣。年不與心合。藥何所留。智晞往日復何所聞。觀心論中復何所道。紛紜醫藥。擾累於他。又請進齋飯。報云。非但步影為齋。能無緣無觀即真齋也。吾生勞毒器。死悅休歸。世相如是。不足多嘆。即口授遺書並手書四十六字。蓮華香爐．犀角如意留別大王。愿芳香不窮。永保如意。書具別本封竟。

遺書乃侍人錄示遺旨。手書四十六字乃親禮也。別有遺旨一本載之。

索三衣缽正。命凈掃灑。唱二部經為最後聞思。聽法華竟。贊云。法門父

【現代漢語翻譯】 現代漢語譯本： 『登春坊』指的是太子居住的宮殿，也被稱為『春宮』、『東宮』、『儲宮』等。智者（Zhi Zhe，指智者大師）說，這是王家所建造的地方。

弟子疑惑地問道：『此地山澗險峻，有什麼因緣和力量能夠建成寺廟？』回答說：『這並非小小的因緣，而是王家所建造的。』大家一同聽聞，互相推測，有人說是姓王的王，有人說是天王之王，有人說是國王之王，議論紛紛，最終無法決定。現在事情已經應驗，才知道先前的旨意，乃是說帝王之王。標定寺廟的地基之後，使臣高孝信（Gao Xiaoxin）就告辭下山。

使臣高孝信一同下山。

走到石城（Shi Cheng）時，高孝信說自己生病了，對智越（Zhi Yue）說：『大王想要我來，我沒有辜負他的話而來了。我知道我的壽命就在這裡了，所以不必再往前走了。』石城是天臺山（Tiantai Mountain）的西門，大佛（Da Fo）是未來佛的靈像。這個地方很好，應該最後用心。將衣缽和道具分為兩份，一份供奉彌勒（Maitreya），一份充作羯磨（Karma，佛教儀式）。說完，他向右側臥，面向西方，專心稱念彌陀（Amitabha）、般若（Prajna）、觀音（Guanyin）的名號。有人請求給他進藥，他說：『藥能使疾病消退，留下殘年嗎？疾病不與身體相合，藥怎麼能使疾病消退？壽命不與心相合，藥又能留下什麼？智晞（Zhi Xi）往日又聽到了什麼？《觀心論》（Guan Xin Lun）中又說了什麼？紛繁的醫藥，只會擾亂和拖累他人。』又有人請求給他進齋飯，他回答說：『不僅僅是停止行動才是齋戒，能夠無緣無觀才是真正的齋戒。我活著是勞累的毒器，死了就高興地回家休息。世間的景象就是這樣，不值得多嘆息。』他口頭交代了遺書，並親手寫了四十六個字。將蓮花香爐（Lian Hua Xiang Lu）、犀角如意（Xi Jiao Ru Yi）留給大王，希望芳香永不窮盡，永遠保持如意。書信的內容在另一本封好的書里。

遺書是侍從記錄並展示的遺旨，手書的四十六個字是高孝信親手寫的。另外還有一本遺旨記載了這些。

高孝信整理好三衣缽，命令打掃乾淨。唱誦二部經作為最後的聽聞和思考。聽完《法華經》（Fa Hua Jing）后，他讚歎說：『法門是父親……』

【English Translation】 English version: 'Deng Chun Fang' refers to the palace where the crown prince resides, also known as 'Chun Gong,' 'Dong Gong,' 'Chu Gong,' etc. Zhi Zhe (智者, referring to the Great Master Zhiyi) said that it was built by the royal family.

A disciple asked with doubt: 'This place has steep mountain streams, what causes and forces could build a temple here?' The answer was: 'This is not a small cause, but it was built by the royal family.' Everyone listened together and speculated with each other. Some said it was the Wang (王) among the surnames, some said it was the King of Heaven, and some said it was the King of Kings. The discussions were noisy and could not be decided in the end. Now that the matter has been verified, we know the previous intention, which is to say the King of Emperors. After marking the foundation of the temple, the envoy Gao Xiaoxin (高孝信) bid farewell and went down the mountain.

The envoy Gao Xiaoxin went down the mountain together.

When he arrived at Shi Cheng (石城), Gao Xiaoxin said that he was ill and said to Zhi Yue (智越): 'The Great King wanted me to come, and I have come without failing his words. I know that my life is here, so there is no need to go forward.' Shi Cheng is the west gate of Tiantai Mountain (天臺山), and Da Fo (大佛) is the spiritual image of the future Buddha. This place is very good and should be used with care in the end. Divide the robes and implements into two parts, one part to be offered to Maitreya (彌勒), and one part to be used as Karma (羯磨, Buddhist rituals). After speaking, he lay down on his right side, facing west, and focused on reciting the names of Amitabha (彌陀), Prajna (般若), and Guanyin (觀音). Someone asked to give him medicine, and he said: 'Can medicine make the disease subside and leave the remaining years? If the disease does not agree with the body, how can medicine make the disease subside? If life does not agree with the mind, what can medicine leave behind? What did Zhi Xi (智晞) hear in the past? What did the Guan Xin Lun (觀心論) say? The numerous medicines will only disturb and burden others.' Someone asked to give him vegetarian food, and he replied: 'It is not only stopping actions that is fasting, but being able to be without conditions and without observation is true fasting. I live as a laborious poisonous vessel, and I am happy to go home to rest after death. The world is like this, not worth sighing about.' He verbally explained his will and personally wrote forty-six characters. He left the lotus incense burner (蓮花香爐) and rhinoceros horn Ruyi (犀角如意) to the Great King, hoping that the fragrance would never end and always remain as desired. The contents of the letter are in another sealed book.

The will was the posthumous decree recorded and displayed by the attendants, and the forty-six characters written by hand were written by Gao Xiaoxin himself. There is also another copy of the will recording these.

Gao Xiaoxin tidied up his three robes and bowl, and ordered to clean up. He chanted two scriptures as the last hearing and thinking. After listening to the Lotus Sutra (法華經), he praised: 'The Dharma gate is the father...'

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母。惠解由生。本跡曠大。微妙難測。四十餘年蘊之。知誰可與。唯獨明瞭。餘人所不見。輟斤絕弦於今日矣。

輟斤絕弦。出莊子。撿之(云云)。

聽無量壽竟。贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。能改悔者尚復往生。況戒惠熏修。行道力故實不唐捐。梵音聲相實不誑人。當唱經時。吳州侍官張達等伴五人。自見大佛倍大石尊。光明滿山直入房內。諸僧或得瑞夢。或見奇相。雖復異處而同是此時。唱經竟。索香湯漱口。說十如．四不生．十法界．三觀．四量無心．四悉檀．四諦．十二因緣．六波羅蜜。一一法門攝一切法。皆能通心到清涼池。若能于病患境達諸法門者。即二十五人。百金可寄。

涅槃經商行寄金喻也。言百者。語出莊子。金一寸一斤。百金則百斤也。喻百句解脫耳。

今我最後䇿觀談玄。最後善寂吾今當入。智朗請云。伏願慈留賜釋余疑。不審何位。歿此何生。誰可宗仰。報曰。汝等懶種善根。問他功德。如盲問乳。蹶者訪路。告實何益。由諸𢤱悷故喜怒可讚。既不自省。倒見譏嫌。吾今不久當爲此輩破除疑謗。觀心論已解。今更報汝。吾不領眾。必凈六根。為他損己。只是五品位耳。汝問何生者。吾諸師友侍從觀音皆來迎我。問誰可宗仰。豈

【現代漢語翻譯】 現代漢語譯本：母親啊，您的智慧和見解是與生俱來的，您的本源和事蹟是如此的廣闊和偉大，您的思想是如此的微妙和難以測度。四十多年來，我將這些話語蘊藏在心中，我在想，我應該告訴誰呢？只有您才能夠完全明白，這是其他人所無法理解的。今天，我就要像『輟斤絕弦』的故事一樣，結束我的言語了。

（『輟斤絕弦』出自《莊子》。可以查閱相關內容。）

聽完《無量壽經》后，讚歎道：四十八大愿，莊嚴了西方極樂凈土。蓮花池和珍寶樹，很容易到達，只是沒有人前往。即使是地獄的火車顯現，能夠懺悔改過的人尚且可以往生，更何況是那些持戒修慧，通過修行佛道的力量，就一定不會白費功夫。梵音和佛像真實不虛，絕不欺騙世人。當誦經的時候，吳州的侍官張達等五人，都親眼看見大佛比石像還要巨大，光明充滿了山間，直接照進房間里。許多僧人或者得到了吉祥的夢境，或者見到了奇異的景象。雖然身處不同的地方，但都發生在同一時刻。誦經完畢后，索要香湯漱口。講解了十如是、四不生、十法界、三觀、四量無心、四悉檀、四諦、十二因緣、六波羅蜜。每一個法門都包含了一切法，都能夠使內心通達，到達清涼的境界。如果能夠在病患的境界中通達這些法門，那麼就可以成為二十五人之一，百金也可以寄託。

《涅槃經》中有商行寄金的比喻。說到『百』，語出《莊子》。金一寸價值一斤，百金就是一百斤。比喻用一百句話來解脫。

現在我最後一次用計策來觀察，談論玄妙的道理。最後達到善寂的境界，我現在就要進入了。智朗請求說：『懇請您慈悲留下，為我們解釋剩餘的疑惑。不知道您處於什麼果位？去世後會往生到哪裡？我們應該以誰為宗仰？』回答說：『你們這些人懶於種植善根，卻來詢問他人的功德，就像盲人詢問牛奶的味道，瘸子打聽道路一樣，告訴你們又有什麼用呢？因為你們這些人的剛愎自用，所以才喜歡讚揚和憤怒。既然不自我反省，反而倒過來譏諷和嫌棄。我很快就要為你們這些人破除疑惑和誹謗。《觀心論》已經解釋過了，現在再告訴你們。我不領導大眾，一定要清凈六根，爲了他人而損害自己，只是五品位而已。』你問我往生到哪裡？我的諸位師友和侍從觀音菩薩都會來迎接我。問應該以誰為宗仰？難道...

【English Translation】 English version: Mother, your wisdom and understanding are innate, your origin and deeds are so vast and great, your thoughts are so subtle and immeasurable. For more than forty years, I have kept these words in my heart, and I have been wondering, who should I tell? Only you can fully understand, which is something that others cannot comprehend. Today, I will end my words like the story of 『Chuo Jin Jue Xian』 (Dropping the Axe and Breaking the String).

(『Chuo Jin Jue Xian』 comes from 『Zhuangzi』. You can refer to the relevant content.)

After listening to the 『Infinite Life Sutra』, I praised: The forty-eight great vows adorn the Pure Land of Ultimate Bliss. The lotus pond and the treasure trees are easy to reach, but no one goes there. Even if the hellish fire cart appears, those who can repent and reform can still be reborn, let alone those who uphold precepts and cultivate wisdom, and through the power of practicing the Buddhist path, they will certainly not waste their efforts. The Brahma sound and the Buddha image are true and not false, and will never deceive the world. When chanting the sutra, Zhang Da, a court official from Wuzhou, and five others, all saw with their own eyes that the great Buddha was even larger than the stone statue, and the light filled the mountains and directly shone into the room. Many monks either had auspicious dreams or saw strange phenomena. Although they were in different places, they all happened at the same time. After chanting the sutra, I asked for fragrant soup to rinse my mouth. I explained the Ten Suchnesses, the Four Non-Arisings, the Ten Dharma Realms, the Three Contemplations, the Four Immeasurable Minds, the Four Siddhas, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Paramitas. Every Dharma gate contains all Dharmas, and can enable the mind to reach and attain the realm of coolness. If one can understand these Dharma gates in the realm of illness and suffering, then one can become one of the twenty-five people, and a hundred gold can also be entrusted.

The 『Nirvana Sutra』 has the metaphor of a merchant entrusting gold. Speaking of 『hundred』, it comes from 『Zhuangzi』. One inch of gold is worth one catty, and a hundred gold is a hundred catties. It is a metaphor for using a hundred sentences to achieve liberation.

Now I will use my last strategy to observe and discuss the profound principles. Finally, I will reach the state of good tranquility, and now I am about to enter it. Zhi Lang requested: 『Please have mercy and stay, and explain the remaining doubts for us. I don't know what position you are in? Where will you be reborn after death? Who should we take as our refuge?』 He replied: 『You people are lazy to plant good roots, but you ask about the merits of others, just like a blind person asking about the taste of milk, and a cripple inquiring about the road, what is the use of telling you? Because of your stubbornness, you like to praise and be angry. Since you don't reflect on yourself, you turn around and ridicule and dislike. I will soon dispel doubts and slanders for you people. The 『Treatise on Contemplating the Mind』 has already been explained, and now I will tell you again. I do not lead the masses, I must purify the six senses, and harm myself for the sake of others, I am only in the fifth rank. You ask me where I will be reborn? My teachers, friends, and attendants, Avalokitesvara Bodhisattva, will all come to greet me. You ask who should be taken as refuge? Could it be...

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不曾聞波羅提木叉是汝之師。吾常說四種三昧是汝明導。教汝舍重檐。教汝降三毒。教汝治四大。教汝解業縛。教汝破魔軍。教汝調禪味。教汝折慢幢。教汝遠邪濟。教汝出無為坑。教汝離大悲難。唯此大師能作依止。我與汝等。因法相遇。以法為親。傳習佛燈是為眷屬。若不能者。傳習魔燈非吾徒也。誡維那曰。人命將終。聞鐘磬聲增其正念。唯長唯久。氣盡為期。云可身冷方復響磬。世間哭泣著服皆不應為。言訖加趺唱三寶名。如入三昧。以大隋開皇十七年歲次丁巳十一月二十四日未時入滅(柢今大宋宣和三年辛丑五百二十四年矣)。春秋六十。僧夏四十。至於子時頂上猶暖。雖復不許哀號。門人哽戀。心沒憂悔不能自喻。日隱舟沉永無憑仰。加趺安坐在外十日。道俗奔赴。燒香散華號繞泣拜。過十日已。殮入禪龕之內則流汗遍身。綿帛掩拭沾濡若浣。既而歸佛隴而連雨不休。弟子咒愿。愿賜威神。才動泥洹之輿。應手云開風噪松悲泉奔水咽。道俗弟子侍從靈儀返遺囑之地。龕墳雖掩妙跡常通。謹書十條繼于狀末。

(其一)來昔在蕃寅覽別書。感對潛塞。向凈名疏而咒愿曰。昔親奉師顏。未敢咨決。今承遺旨。何由可悟。若尋文生解。愿示神通。夜仍感夢群僧集閣。王自說義。釋難如流。見智者飛空而至

【現代漢語翻譯】 現代漢語譯本： 我從未聽說過《波羅提木叉》（Pratimoksha，戒律）是你的老師。我常常說四種三昧（Samadhi，禪定）才是你明確的引導。我教你捨棄高聳的屋檐（指驕慢），教你降伏貪嗔癡三毒（Three poisons，佛教中的三種根本煩惱），教你調和地水火風四大（Four elements，構成物質世界的四種基本元素），教你解脫業力的束縛，教你破除魔的軍隊（Mara's army，指各種障礙修行的力量），教你調和禪定的滋味，教你折斷傲慢的旗幟，教你遠離邪惡的救濟，教你脫離無為的深坑，教你遠離大悲的災難。只有這樣的大師才能作為你的依靠。我與你們，因為佛法而相遇，以佛法為親人，傳習佛法之燈才是真正的眷屬。如果不能這樣，傳習的便是魔的燈火，那就不是我的弟子。告誡維那（Vina，寺院中負責維持秩序的僧人）說：『人命將終結時，聽到鐘磬的聲音能增加他的正念。要持續不斷地敲擊鐘磬，直到他氣息停止。』說可以等身體冷卻後再停止敲擊鐘磬。世間的哭泣和穿著喪服等行為都不應該做。說完這些話，便結跏趺坐，唱誦三寶（Three Jewels，佛、法、僧）的名號，如同進入三昧一般。在大隋開皇十七年丁巳年十一月二十四日未時入滅（到現在大宋宣和三年辛丑年已經五百二十四年了）。享年六十歲，僧臘四十年。直到子時頭頂仍然溫暖。雖然不許哀號，但弟子們哽咽悲傷，心中充滿憂愁和悔恨，無法用言語表達。如同太陽隱沒，船隻沉沒，永遠失去了依靠。結跏趺坐安坐在外十日。道俗之人紛紛趕來，燒香散花，號哭繞拜。過了十日之後，將遺體放入禪龕之內，發現全身流汗，用綿帛擦拭，沾濕得如同洗過一般。之後歸葬于佛隴，連日下雨不停。弟子們咒愿，愿賜予威神。才移動泥洹（Nirvana，涅槃）之車，立刻云開，風在松樹間呼嘯，泉水奔流嗚咽。道俗弟子侍奉著靈柩返回遺囑之地。龕墳雖然掩蓋，但妙跡常存。謹書寫十條遺訓附在狀末。

（其一）過去在蕃寅（Fan Yin，人名）閱讀您的書信時，內心感到閉塞。對著《凈名疏》（Vimalakirti Sutra Commentary）而咒愿說：『過去親自侍奉師父，未敢請教決斷。如今承蒙遺囑，如何才能領悟？如果只是尋文生解，愿您顯示神通。』當晚仍然夢見眾多僧人聚集在閣樓，王（指蕃寅）親自講解義理，解釋疑難如流水般順暢。看見智者（智顗，佛教天臺宗的實際創始人）飛空而至。

【English Translation】 English version: I have never heard that the Pratimoksha (precepts) is your teacher. I often say that the four Samadhis (meditative states) are your clear guidance. I taught you to abandon high eaves (referring to arrogance), taught you to subdue the three poisons (greed, hatred, and delusion), taught you to harmonize the four elements (earth, water, fire, and wind), taught you to liberate yourself from the bonds of karma, taught you to break the Mara's army (forces that hinder practice), taught you to harmonize the taste of meditation, taught you to break the banner of pride, taught you to stay away from evil salvation, taught you to escape the pit of non-action, taught you to stay away from the difficulties of great compassion. Only such a master can be your reliance. I and you, we met because of the Dharma, we take the Dharma as our relatives, and passing on the lamp of the Buddha's teachings is our true family. If you cannot do this, then what you are passing on is the lamp of Mara, and you are not my disciples. Admonish the Vina (monk in charge of maintaining order in the monastery) and say: 'When a person's life is about to end, hearing the sound of bells and chimes can increase their right mindfulness. Keep ringing the bells and chimes continuously until their breath stops.' Say that you can stop ringing the bells and chimes after the body has cooled down. Worldly crying and wearing mourning clothes should not be done. After saying these words, he sat in full lotus posture, chanting the names of the Three Jewels (Buddha, Dharma, Sangha), as if entering Samadhi. He passed away in the Wei hour on the 24th day of the eleventh month of the Ding Si year in the seventeenth year of the Kaihuang era of the Great Sui Dynasty (it has been 524 years to the Xin Chou year of the Xuanhe era of the Great Song Dynasty). He lived to be sixty years old, with forty years as a monk. Until the Zi hour, the top of his head was still warm. Although mourning was not allowed, the disciples choked with grief, their hearts filled with sorrow and regret, unable to express themselves in words. It was like the sun had set, the boat had sunk, and they had lost their reliance forever. He sat in full lotus posture for ten days. People from both the monastic and lay communities rushed to burn incense, scatter flowers, wail, and prostrate themselves. After ten days, when the body was placed in the meditation coffin, it was found that the whole body was sweating, and the cotton cloth used to wipe it was as wet as if it had been washed. Afterwards, he was buried in the Buddha Mound, and it rained continuously for days. The disciples chanted prayers, wishing for divine power. As soon as the Nirvana (liberation) carriage moved, the clouds immediately parted, the wind howled through the pines, and the springs gurgled and sobbed. The monastic and lay disciples attended the hearse and returned to the place of his last wishes. Although the coffin and tomb are covered, the wonderful traces remain. I respectfully write ten precepts and attach them to the end of this report.

(One) In the past, when Fan Yin (person's name) read your letter, he felt blocked in his heart. He prayed to the Vimalakirti Sutra Commentary, saying: 'In the past, I personally served the master, but I did not dare to ask for a decisive answer. Now that I have received your last words, how can I understand them? If it is just seeking understanding from the text, I wish you would show your supernatural powers.' That night, he still dreamed that many monks gathered in the pavilion, and the King (referring to Fan Yin) personally explained the meaning, explaining the difficulties as smoothly as flowing water. He saw Zhiyi (the actual founder of the Tiantai school of Buddhism) flying through the air.

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。瀉七寶珊瑚于閣內。返更飛去。王后答遺旨文並功德疏．慰山眾文。並在別本。送經一藏。銅鐘二口。香幡委積。衣物豐華。王人降寺歲月相望。每至忌辰結齋不絕。司馬王弘依圖造寺。山寺秀麗方之釋宮。創寺已后即登春坊。故知皇太子寺基。此瑞驗矣。王家造寺。斯又驗矣。三國成一。斯又驗矣。寺名國清。此又驗矣。靈瑞慇勤。聯翩四驗。古今可以為例焉。

(其二)朱方天鄉寺沙門惠延。彼土名達。昔游光宅。早泊法潤。忽聞遷化。感咽彌辰。奉慕靈為生何處。因寫法華經以斯冥示。潛思累旬。夢見觀音高七層塔。光焰赫奕過經所稱。智者身從觀音從西來至。延夢裡作禮。乃謂延曰。疑心遣否。延密懷此相。口未曾言。后見灌頂。始知臨終觀音引導。事驗懸契。欣羨無已。

(其三)土人馬紹宗居貧好施。刈稻百束以供寺僧。執役疲勞。身如有疾。心作是念。我由施故而感斯患。未測幽冥當有報否。困極寢臥。夢見智者加趺坐一床。燒香如霧。安慰紹宗。汝家貧好施。何疑無福。種種勸喻辭繁不載。爾夜。宗兄及宗妻母三人共夢。晨朝各說。異口同言。香氣盈家經日不歇。宗親感嘆。冥聖不遙。

(其四)開皇十八年四月十六日。佛隴僧眾方就坐禪。現常形進堂。按行上座。道修良久瞻

【現代漢語翻譯】 現代漢語譯本：他將七寶珊瑚傾瀉在閣樓內，然後飛回。王后答覆了遺旨文和功德疏，以及慰問山中僧眾的文書，這些都在其他版本中。送去經書一藏，銅鐘兩口，香幡堆積如山，衣物豐厚華麗。王室之人降臨寺廟，歲月相望，每到忌日，結齋的儀式從未間斷。司馬王弘依照圖紙建造寺廟，山寺秀麗，可以與釋迦牟尼的宮殿媲美。建立寺廟之後，王弘立即進入春坊（太子居住和學習的地方）。因此可知，皇太子寺廟的基址，這真是瑞兆啊！王家建造寺廟，這又是一個驗證！三國歸於一統，這又是一個驗證！寺廟名為國清，這又是一個驗證！靈驗瑞兆慇勤不斷，接連四個驗證，古今都可以作為例子啊。

朱方天鄉寺的沙門惠延，在那一帶很有名望。過去曾遊歷光宅寺，早年停留在法潤寺。忽然聽到智者大師遷化的訊息，感到悲傷哽咽了好幾天。他非常仰慕智者大師，想知道大師往生到了何處。於是書寫《法華經》，希望以此得到冥示。他潛心思考了幾個星期，夢見觀音菩薩站在一座七層高的塔上，光焰明亮，超過了經書中所描述的景象。智者大師的身影從觀音菩薩那裡，從西方而來。惠延在夢中向智者大師作禮。智者大師對惠延說：『你的疑心消除了嗎？』惠延將這個夢境藏在心中，從未對人說過。後來見到灌頂法師，才知道智者大師臨終時有觀音菩薩引導。這件事的驗證非常明顯，令人欣喜羨慕不已。

當地人馬紹宗家境貧寒，卻樂於施捨。他割了一百捆稻子來供養寺廟的僧人。因為勞作過度，身體感到不適，心中想道：『我因為施捨的緣故而感到這樣的病患，不知道在幽冥之中是否會有回報呢？』他睏倦至極，躺下睡覺。夢見智者大師結跏趺坐在一張床上，焚香如霧。智者大師安慰馬紹宗說：『你家境貧寒卻樂於施捨，為何懷疑沒有福報呢？』種種勸慰的話語很多，這裡就不一一記載了。那天晚上，馬紹宗的哥哥、嫂子和母親三個人都做了同樣的夢。第二天早上，他們各自說出自己的夢境，大家異口同聲，都說香氣充滿了整個家，過了很久都沒有消散。馬紹宗的親人們都感到驚歎，認為冥冥之中的聖人離他們並不遙遠。

開皇十八年四月十六日，佛隴寺的僧眾正在坐禪。智者大師顯現出平常的形象進入禪堂，按照次序走到上座的位置。道修了很長時間，瞻仰著智者大師。

【English Translation】 English version: He poured out seven-treasure coral in the pavilion and then flew back. The Queen replied with a memorial on the posthumous decree and a memorial on merits, as well as a letter of condolence to the monks in the mountains, all of which are in separate versions. One collection of scriptures, two bronze bells, and piles of incense banners were sent, along with abundant and splendid clothing. Royal messengers visited the temple year after year, and the fasting ceremonies on memorial days never ceased. Sima Wang Hong built the temple according to the plan, and the mountain temple was so beautiful that it could be compared to Shakyamuni's palace. After the temple was built, Wang Hong immediately entered the Chunfang (the place where the crown prince resided and studied). Therefore, it can be known that the site of the Crown Prince's temple is indeed a good omen! The Wang family building the temple is another verification! The unification of the Three Kingdoms is another verification! The temple being named Guoqing (國清) is another verification! The auspicious signs are frequent and continuous, with four verifications in a row, which can be taken as examples from ancient times to the present.

The Shramana Huiyan (惠延) of Tianxiang Temple (天鄉寺) in Zhufang (朱方) was well-known in that area. He had previously traveled to Guangzhai Temple (光宅寺) and stayed at Farun Temple (法潤寺) in his early years. Suddenly hearing the news of the passing of Zhiyi (智者大師), he felt sad and choked for several days. He greatly admired Zhiyi and wanted to know where the master had been reborn. Therefore, he wrote the Lotus Sutra (法華經), hoping to receive a revelation in the dark. He pondered deeply for several weeks and dreamed of Avalokiteśvara (觀音) standing on a seven-story pagoda, with bright flames exceeding the descriptions in the scriptures. The figure of Zhiyi came from Avalokiteśvara, from the West. Huiyan bowed to Zhiyi in the dream. Zhiyi said to Huiyan, 'Has your doubt been dispelled?' Huiyan kept this dream in his heart and never told anyone. Later, when he saw the initiation master Guanding (灌頂), he realized that Avalokiteśvara had guided Zhiyi at the time of his death. The verification of this matter was very clear, making people rejoice and admire endlessly.

Ma Shaozong (馬紹宗), a local resident, was poor but happy to give alms. He cut one hundred bundles of rice to offer to the monks of the temple. Because of overwork, he felt unwell and thought in his heart, 'I feel such illness because of giving alms. I wonder if there will be any reward in the dark realm?' He was extremely tired and lay down to sleep. He dreamed of Zhiyi sitting in the lotus position on a bed, burning incense like mist. Zhiyi comforted Ma Shaozong, saying, 'Your family is poor but happy to give alms. Why do you doubt that you have no blessings?' There were many words of encouragement, which will not be recorded here one by one. That night, Ma Shaozong's elder brother, sister-in-law, and mother all had the same dream. The next morning, they each told their dreams, and everyone said in unison that the fragrance filled the entire house and did not dissipate for a long time. Ma Shaozong's relatives were amazed and believed that the sage in the dark was not far from them.

On April 16th of the eighteenth year of Kaihuang (開皇), the monks of Folong Temple (佛隴寺) were sitting in meditation. Zhiyi appeared in his usual form and entered the meditation hall, walking in order to the seat of the senior monk. Daoxiu (道修) meditated for a long time, gazing at Zhiyi.

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奉。其年十月十八日。有海州連水縣人丘彪。晝發誓于龕。夜見僧排戶。彪即起禮拜。云勿拜。安隱無慮也。繞寺一匝。彪隨後奉尋。出門數步。奄然便失。當其月十二日。有海州沐陽縣人房伯奴．衛伯玉。于智者舊室而見其形狀。事相如在。

(其五)開皇十九年十一月六日。土人張造。年邁腳蹶。曳疾登龕拜曰。早蒙香火。愿來世度脫。仍聞龕內應聲。又聞彈指。造再請云。若是冥力。重賜神異。即復如初。造泣而拜。戀慕忘返。

(其六)仁壽元年正月十九日。永嘉縣僧法曉。生聞勝德。歿傳妙瑞。悔不早親。追恨疾心。故來墳所施千匝禮千拜。于昏夕間。龕戶自開光明流出。照諸樹木枝葉炳然。合寺奔馳所共瞻禮。

(其七)仁壽二年八月十三日。沂州臨沂縣人孫抱長。午前于龕所奉見。信心殷重。后限滿被替。獨到龕所辭別。灑淚向僧說如此。

(其八)大業元年二月二十日。土人張子達。母俞氏。年登九十。患一腳短凡十八年。自悲已老。到墳奉別。設齋專至。即覺短腳返申。行步平正宛如少時。此嫗悲喜。見人即述。遙禮天臺以為常則。

(其九)荊州弟子法偃。于江都造智者影像。返至江津。像身流汗。拭已更出。道俗瞻禮如平生。汗痕尚在。

(其十)荊州

玉泉寺造石碑。未得鐫刻。智者像至。而碑上自然生脈成文曰。天地玄用出生。或有磨刮。其辭彌亮。一境觀讀。三日方失。

智者弘法餘年。不畜章疏。安無礙辯。契理符文。挺生天智。世間所伏。有大機感。乃為著文。奉來撰凈名經疏。至佛道品為二十八卷。覺意三昧一卷。六妙門一卷。法界次第章門三百科。始著六十科為三卷。小止觀一卷。法華三昧行法一卷。又常在高座云。若說次第禪門。一年一遍。若著章疏。可五十卷。若說法華玄義並圓頓止觀。半年各一遍。若著章疏。各三十卷。此三法門皆無文疏講授而已。大莊嚴寺法慎私記禪門初分得三十卷。尚未刪定而法慎終。國清寺灌頂私記法華玄初分得十卷。止觀初分得十卷。方希再聽畢其首尾。會　智者涅槃。鉆仰無所彷彿。龍章未盡要妙。深識者自尋得其門也。學士法喜凡事十七禪師。年登耳順方逢智者。陳尚書毛喜嘲之曰。尊師猶少。弟子何老。答云。所事者德。豈在於年。又問曰。何者為德。答云。善巧說法即後代富樓那。破魔除障即是優婆笈多。毛喜自善其辭。談之朝野。常為口實。又常行方等懺。雉來索命。神王遮曰。法喜當往西方。次生得道。豈儐汝命耶。仍于瓦官寺端坐入滅。建業咸睹。天地共知。又有惠𤦆因聽法而發定。道勢因領悟

【現代漢語翻譯】 現代漢語譯本：玉泉寺準備建造石碑，但還未進行雕刻。智者（Zhi Zhe，即智顗，隋代天臺宗的實際創始人）的畫像運到后，石碑上自然產生紋路，形成文字，寫道：『天地玄妙的功用由此產生。』即使有人磨損刮擦，碑上的文字也會更加明亮。整個玉泉寺的人都來觀看誦讀，三天後這些文字才消失。

智者大師弘揚佛法多年，不著書立說。他安於無礙的辯才，所說的話語既符合佛理又文采斐然，天生具有智慧，令世人信服。他具有極大的感應能力，因此才開始著書立說。他奉命撰寫《凈名經疏》，到《佛道品》為止共二十八卷；《覺意三昧》一卷；《六妙門》一卷；《法界次第章門》三百條。最初撰寫六十條，共三卷；《小止觀》一卷；《法華三昧行法》一卷。他還常在高座上說：『如果講說次第禪門，一年可以講一遍；如果著成章疏，可以寫五十卷。如果講說《法華玄義》和《圓頓止觀》，半年可以各講一遍；如果著成章疏，各可以寫三十卷。』這三種法門都沒有留下文字疏解，只是口頭講授而已。大莊嚴寺的法慎私下記錄禪門，初步整理出三十卷，但尚未刪定就去世了。國清寺的灌頂私下記錄《法華玄義》，初步整理出十卷；《止觀》初步整理出十卷，希望再次聽講完成全部內容，但恰逢智者大師圓寂，無法再深入研究，龍章鳳姿未能完全展現其精妙之處，有深刻見解的人自然能尋找到其中的門徑。

學士法喜禪師，一生經歷了十七位禪師，年過六十才遇到智者大師。陳尚書毛喜嘲笑他說：『您的老師還很年輕，弟子怎麼就老了呢？』法喜回答說：『我所追隨的是德行，難道在於年齡嗎？』毛喜又問：『什麼是德行呢？』法喜回答說：『善於說法就像後代的富樓那（Purna，佛陀十大弟子之一，以善於說法著稱），破除魔障就像是優婆笈多（Upagupta，印度佛教史上著名論師）。』毛喜認為他的話很有道理，在朝野內外傳揚，常常作為談資。法喜禪師還經常舉行方等懺法，有雉雞前來索命，神王阻止說：『法喜禪師將要往生西方極樂世界，下次轉世就能得道，哪裡能讓你來索命呢？』法喜禪師最終在瓦官寺端坐入滅，建業城的人都親眼目睹，天地共知。還有惠𤦆因為聽聞佛法而入定，道勢因為領悟佛法而開悟。

【English Translation】 English version: At Yuquan Temple, a stone stele was being prepared, but it had not yet been engraved. When the image of Zhi Zhe (智者, meaning Zhiyi, the de facto founder of the Tiantai school during the Sui Dynasty) arrived, natural patterns formed on the stele, creating writing that said: 'The profound function of heaven and earth arises from this.' Even if someone were to wear away or scrape it, the writing on the stele would become even brighter. Everyone in Yuquan Temple came to view and read it, and after three days, the writing disappeared.

The Great Master Zhi Zhe propagated the Dharma for many years, without writing commentaries. He was at ease with unimpeded eloquence, and his words were both in accordance with Buddhist principles and elegant in style. He was born with wisdom, which convinced the world. He had great responsiveness, and therefore began to write commentaries. He was commissioned to write the 'Commentary on the Vimalakirti Sutra,' completing twenty-eight volumes up to the 'Chapter on the Buddha Path'; one volume of 'Awakening of Intent Samadhi'; one volume of 'Six Subtle Dharma Gates'; three hundred articles of 'The Order of the Dharma Realm Chapters.' Initially, he wrote sixty articles, totaling three volumes; one volume of 'Concise Samatha-Vipassana'; one volume of 'Practicing the Dharma of the Lotus Samadhi.' He also often said from his high seat: 'If I were to explain the sequential gates of Chan, I could explain it once a year; if I were to write it into commentaries, I could write fifty volumes. If I were to explain the 'Profound Meaning of the Lotus Sutra' and 'Perfect and Sudden Samatha-Vipassana,' I could explain each once every half year; if I were to write them into commentaries, I could write thirty volumes each.' These three Dharma gates were not left in written commentaries, but were only taught orally. Fa Shen of Dazhuangyan Temple privately recorded the Chan gates, initially compiling thirty volumes, but he passed away before he could edit them. Guan Ding of Guoqing Temple privately recorded the 'Profound Meaning of the Lotus Sutra,' initially compiling ten volumes; 'Samatha-Vipassana' initially compiled ten volumes, hoping to listen again to complete the entire content, but he encountered the Nirvana of the Great Master Zhi Zhe, and could no longer study it in depth. The majestic form was unable to fully reveal its essence, and those with deep understanding will naturally find the path within it.

The scholar Fa Xi Chan Master, experienced seventeen Chan masters in his life, and only met the Great Master Zhi Zhe when he was over sixty years old. The Minister Chen Mao Xi ridiculed him, saying: 'Your teacher is still young, how can the disciple be so old?' Fa Xi replied: 'What I follow is virtue, does it depend on age?' Mao Xi then asked: 'What is virtue?' Fa Xi replied: 'Being skilled in speaking the Dharma is like Purna (富樓那, one of the Buddha's ten great disciples, known for his skill in preaching) in later generations, and destroying demonic obstacles is like Upagupta (優婆笈多, a famous commentator in Indian Buddhist history).' Mao Xi thought his words were very reasonable, and spread them throughout the court and the countryside, often using them as conversation topics. Fa Xi Chan Master also often performed the Fangdeng Repentance Dharma, and a pheasant came to demand his life. The divine king stopped it, saying: 'Fa Xi Chan Master is about to be reborn in the Western Pure Land, and will attain enlightenment in his next life, how can I let you take his life?' Fa Xi Chan Master eventually passed away in seated meditation at Waguan Temple, and the people of Jianye City all witnessed it, and heaven and earth knew it. Furthermore, Hui 𤦆 entered Samadhi because of listening to the Dharma, and Dao Shi attained enlightenment because of understanding the Dharma.

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而觀開。凈辯強記。有瀉瓶之德。于佛隴燒身。惠普修懺。像王便現。法慎學禪微發持力。此二三子不幸早亡。門人行解兼善。堪為後進師者多矣。皆內秘珍寶不令人識。今略書見聞如上。梁晉安王中兵參軍陳針。即　智者之長兄也。年在知命。張果相之。死在晦朔。師令行方等懺。針見天堂牌門。此是陳針之堂。過十五年當生此地。遂延十五年壽。果后見針。驚問。君服何藥。答但修懺耳。果云。若非道力安能超死耶。梁方茂從師習坐。忽發身通微能輕舉。　智者呵云。汝帶妻子何須學此。宜急去之。大中大夫蔣添玫．儀同公吳明徹。皆稟息法腳氣獲除。法雲．遠覃例皆如此。灌頂多幸謬逢嘉運。濫齒輪下十有三年。載天履地不測高深。以開皇二十一年遇見開府柳顧言。賜訪智者。俗家桑梓入道緣由皆不能識。克心自責微知惺悟。仍問遠祖于故老。即詢受業于先達。瓦官前事或親承音旨。天臺后瑞隨分憶持。然深禪博惠妙本靈蹟。皆非淺短能知。但戀慕玄風。無所宗仰。輒編聞見若奉慈顏。披尋首軸涕泗俱下。謹狀。

銑法師云。大師所造有為功德。造寺三十六所。大藏經十五藏。親手度僧一萬四千餘人。造栴檀金銅素盡像八十萬軀。傳法弟子三十二人。得法自行不可稱數。

天臺智者大師別傳(終)

【現代漢語翻譯】 現代漢語譯本： 而觀開（指通過觀察而開啟智慧）。凈辯強記（指清凈的辯才和強大的記憶力），有瀉瓶之德（比喻毫無保留地傳授佛法）。于佛隴燒身（在佛隴以燒身供養），惠普修懺（惠普法師修習懺悔法門），像王便現（象王菩薩隨即顯現）。法慎學禪微發持力（法慎法師學習禪定，稍微顯現出持戒的力量），此二三子不幸早亡（這幾位弟子不幸早逝）。門人行解兼善（弟子們在修行和理解上都很優秀），堪為後進師者多矣（可以作為後輩學習的榜樣的人很多啊），皆內秘珍寶不令人識（都內在蘊藏著珍貴的寶藏而不被人知）。今略書見聞如上（現在簡略地記錄所見所聞如上）。 梁晉安王中兵參軍陳針（梁朝晉安王手下的中兵參軍陳針），即智者（智者大師）之長兄也（就是智者大師的哥哥）。年在知命（年齡到了知天命的年紀），張果相之（張果為他占卜），死在晦朔（死期在農曆月末或月初）。師令行方等懺（智者大師令他修習方等懺），針見天堂牌門（陳針見到天堂的牌坊大門），此是陳針之堂（這裡是陳針的住所）。過十五年當生此地（過十五年應當出生在這裡），遂延十五年壽（於是延長了十五年的壽命）。果后見針（張果後來見到陳針），驚問（驚訝地問），君服何藥（您服用了什麼藥）？答但修懺耳（回答說只是修習懺悔法門罷了）。果云（張果說），若非道力安能超死耶（如果不是修道的功力，怎麼能夠超越死亡呢）？ 梁方茂從師習坐（梁朝的方茂跟隨智者大師學習禪坐），忽發身通微能輕舉（忽然生起身通，稍微能夠輕身飛起）。智者呵云（智者大師呵斥說），汝帶妻子何須學此（你帶著妻子，何必學習這個）？宜急去之（應該趕快去除這種神通）。大中大夫蔣添玫（大中大夫蔣添玫），儀同公吳明徹（儀同公吳明徹），皆稟息法腳氣獲除（都稟受了智者大師的息法，腳氣病得以去除）。法雲（法雲法師），遠覃例皆如此（遠覃法師等人都像這樣）。灌頂多幸謬逢嘉運（灌頂法師非常幸運，錯誤地遇到了美好的時代），濫齒輪下十有三年（在智者大師的門下濫竽充數十三年）。載天履地不測高深（頭頂著天，腳踩著地，無法測度智者大師的高深）。以開皇二十一年遇見開府柳顧言（在開皇二十一年遇見開府柳顧言），賜訪智者（柳顧言拜訪智者大師）。俗家桑梓入道緣由皆不能識（對於智者大師的俗家、家鄉以及入道的緣由都不能瞭解）。克心自責微知惺悟（克制內心，自我責備，稍微知道了一些醒悟）。仍問遠祖于故老（仍然向年老的鄉親詢問智者大師的遠祖），即詢受業于先達（就向先輩詢問智者大師的受業情況）。瓦官前事或親承音旨（瓦官寺以前的事情或許親自承受過智者大師的教誨），天臺后瑞隨分憶持（天臺山以後的祥瑞之事，隨著自己的能力回憶並記下來）。然深禪博惠妙本靈蹟（然而深奧的禪定、廣博的恩惠、微妙的根本、靈驗的足跡），皆非淺短能知（都不是淺薄短視的人能夠了解的）。但戀慕玄風（只是戀慕玄妙的風範），無所宗仰（沒有什麼可以傚法的）。輒編聞見若奉慈顏（於是編纂所見所聞，就像侍奉慈祥的面容）。披尋首軸涕泗俱下（打開書卷，眼淚鼻涕一起流下來）。謹狀（謹此陳述）。 銑法師云（銑法師說），大師所造有為功德（智者大師所做的有為功德），造寺三十六所（建造寺廟三十六所），大藏經十五藏（抄寫大藏經十五部），親手度僧一萬四千餘人（親自度化的僧人一萬四千多人），造栴檀金銅素盡像八十萬軀（建造栴檀木、金、銅、泥塑等各種佛像八十萬尊），傳法弟子三十二人（傳法的弟子三十二人），得法自行不可稱數（得到佛法自行修行的不可計數）。 天臺智者大師別傳(終)（《天臺智者大師別傳》完）

【English Translation】 English version: And contemplate opening (referring to opening wisdom through contemplation). Pure eloquence and strong memory, possessing the virtue of pouring out a vase (a metaphor for imparting the Dharma without reservation). Burning the body in offering at Fo Long (burning the body in offering at Fo Long), Hui Pu practicing repentance (Hui Pu Dharma Master practicing repentance), Elephant King then appears (the Elephant King Bodhisattva then appears). Fa Shen learning Chan, slightly manifesting the power of upholding precepts (Fa Shen Dharma Master learning Chan meditation, slightly manifesting the power of upholding precepts), these two or three disciples unfortunately died young (these few disciples unfortunately passed away early). Disciples excelling in both practice and understanding, many are worthy of being teachers for later generations (many are worthy of being teachers for later generations), all secretly concealing treasures within, not allowing others to recognize them (all secretly concealing precious treasures within, not allowing others to recognize them). Now, briefly recording what was seen and heard as above (Now, briefly recording what was seen and heard as above). Chen Zhen, Military Advisor to the Prince of Jin'an of Liang (Chen Zhen, Military Advisor to the Prince of Jin'an of the Liang Dynasty), is the eldest brother of Zhi Zhe (the Great Master Zhi Zhe) (is the eldest brother of the Great Master Zhi Zhe). Reaching the age of knowing destiny (reaching the age of knowing destiny), Zhang Guo divined for him (Zhang Guo divined for him), death is at the end or beginning of the month (the death date is at the end or beginning of the lunar month). The Master ordered him to practice the Fangdeng Repentance (The Master ordered him to practice the Fangdeng Repentance), Zhen saw the gate of the Heavenly Palace (Zhen saw the gate of the Heavenly Palace), this is Chen Zhen's hall (this is Chen Zhen's residence). After fifteen years, he should be born in this place (After fifteen years, he should be born in this place), thus extending his life by fifteen years (thus extending his life by fifteen years). Guo later saw Zhen (Guo later saw Zhen), and asked in surprise (and asked in surprise), 'What medicine did you take?' (What medicine did you take?). He replied, 'Only practicing repentance' (He replied, 'Only practicing repentance'). Guo said (Guo said), 'If not for the power of the Dao, how could you transcend death?' (If not for the power of the Dao, how could you transcend death?). Liang Fangmao followed the Master to practice sitting meditation (Liang Fangmao followed the Master to practice sitting meditation), suddenly developing supernatural powers, slightly able to levitate (suddenly developing supernatural powers, slightly able to levitate). Zhi Zhe scolded, 'You have a wife and children, why do you need to learn this?' (Zhi Zhe scolded, 'You have a wife and children, why do you need to learn this?'). You should quickly get rid of it (You should quickly get rid of it). Grand Master Jiang Tianmei (Grand Master Jiang Tianmei), Yitong Duke Wu Mingche (Yitong Duke Wu Mingche), both received the method of breath cessation and their beriberi was cured (both received the method of breath cessation and their beriberi was cured). Dharma Cloud (Dharma Cloud), Yuan Tan, and others were all like this (Yuan Tan, and others were all like this). Guanding was fortunate to encounter a good opportunity by mistake (Guanding was fortunate to encounter a good opportunity by mistake), spending thirteen years in the ranks of the Master's disciples (spending thirteen years in the ranks of the Master's disciples). Bearing the sky and treading the earth, unable to fathom his depth (Bearing the sky and treading the earth, unable to fathom his depth). In the twenty-first year of Kaihuang, he met Kaifu Liu Guyan (In the twenty-first year of Kaihuang, he met Kaifu Liu Guyan), who was granted an audience with Zhi Zhe (who was granted an audience with Zhi Zhe). He could not recognize the Master's secular family, hometown, or the reasons for entering the Dao (He could not recognize the Master's secular family, hometown, or the reasons for entering the Dao). Restraining his heart and blaming himself, he slightly understood (Restraining his heart and blaming himself, he slightly understood). He still asked the old people about the Master's ancestors (He still asked the old people about the Master's ancestors), and inquired about his studies from the predecessors (and inquired about his studies from the predecessors). The past events at Waguan Temple, perhaps he personally received his teachings (The past events at Waguan Temple, perhaps he personally received his teachings), and he remembered the auspicious events after Tiantai Mountain as much as he could (and he remembered the auspicious events after Tiantai Mountain as much as he could). However, the profound Chan, the vast benevolence, the wonderful root, and the miraculous traces (However, the profound Chan, the vast benevolence, the wonderful root, and the miraculous traces), are not something that shallow and short-sighted people can understand (are not something that shallow and short-sighted people can understand). He only admires the profound style (He only admires the profound style), and has nothing to follow (and has nothing to follow). He hastily compiled what he heard and saw as if serving a compassionate face (He hastily compiled what he heard and saw as if serving a compassionate face). Opening the first scroll, tears and snot flowed down together (Opening the first scroll, tears and snot flowed down together). Respectfully stated (Respectfully stated). Dharma Master Xian said (Dharma Master Xian said), 'The meritorious deeds created by the Great Master (The meritorious deeds created by the Great Master), include building thirty-six temples (include building thirty-six temples), fifteen copies of the Great Treasury Sutra (fifteen copies of the Great Treasury Sutra), personally ordaining more than 14,000 monks (personally ordaining more than 14,000 monks), and creating 800,000 statues of sandalwood, gold, copper, and plain clay (and creating 800,000 statues of sandalwood, gold, copper, and plain clay). There were thirty-two disciples who transmitted the Dharma (There were thirty-two disciples who transmitted the Dharma), and countless others who attained the Dharma and practiced on their own (and countless others who attained the Dharma and practiced on their own).' The Separate Biography of the Great Master Zhi Zhe of Tiantai (End) (The Separate Biography of the Great Master Zhi Zhe of Tiantai (End))

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No. 1535-1 天臺智者大師傳論

安定　梁肅　述

論曰。修釋氏之訓者務三而已。曰戒定惠。斯道也。始於發心。成於妙覺。經緯於三乘。道達于萬行。而能事備焉。昔法王出世由一道清凈。用一音演說。機感不同。所聞蓋異。故五時．五味．半滿．權實．偏圓．小大之義播於諸部。[火*(久/采)]然殊流。要其所歸無越一實。故經曰。雖說種種道。其實為佛乘。又曰。開方便門。示真實相。喻之以眾流入海。標之以不二法門。自他兩得。同詣秘密。此教之所由作也。暨鶴林示滅而法綱散。神足隱而宗涂異。各權所據。矛揗更作。其中或三昧云生。四依出現。應緣不等。持論亦別。故攝論．地持．成實．唯識之類分路並作。非有非空之談莫能一貫。既而去聖滋遠。其風東扇。說法者桎梏于文字莫知自解。習禪者虛無于性相不可牽復。是此者非彼。去證者謂證。惠解之道流以忘返。身口之事蕩而無章。於是法門之大統或幾乎息矣。既而教不終否。至人利見。惠聞惠思或躍相繼法雷之震未普。故木鐸重授于天臺大師。大師象身子善現之超悟。備帝堯大舜之異表。贊龍樹之遺論。從南嶽之妙解。然後用三種止觀成一事因緣。括萬法於一心。開十乘於八教。戒定惠之說。空假中之觀。坦

{ "translations": [ "現代漢語譯本：", "　　No. 1535-1 天臺智者大師傳論", "", "　　安定 梁肅 述", "", "　　論曰：修習釋迦牟尼佛的教誨，關鍵在於戒、定、慧這三方面。這是修道的根本。開始於發菩提心，最終成就於究竟圓滿的覺悟（妙覺）。貫穿于聲聞乘、緣覺乘、菩薩乘（三乘），通達于萬種修行方法（萬行），這樣才能完備地成就一切。過去佛（法王）出世，憑藉唯一清凈的佛道，用同一種聲音演說佛法，但眾生的根器和感受不同，所聽聞理解的也各不相同。所以，五時教、五味譬喻、半字教和滿字教、權巧方便和真實究竟、偏頗和圓滿、小乘和大乘的教義，傳播於各個部派之中，像火焰一樣分散成不同的流派。但追溯其最終歸宿，沒有超出唯一的真實（一實）。所以《法華經》說：『雖然宣說種種不同的道，其實都是爲了成就佛乘。』又說：『開啟方便之門，顯示真實之相。』這好比眾多的河流都流入大海，又好比標立不二法門。自利利他，共同達到佛法的奧秘之處。這就是佛陀教法的由來。等到佛陀在拘尸那迦羅城的雙樹林（鶴林）示現涅槃，佛法的綱紀開始渙散，神通示現逐漸隱沒，各個宗派的道路也開始出現差異。各自執著于自己所依據的，爭論辯駁不斷出現。其中或許有三昧（samadhi，禪定）生起，四依法出現，應和的機緣各不相同，所持的論點也各有區別。所以，《攝大乘論》、《瑜伽師地持論》、《成實論》、《唯識論》等等，各自開闢道路並行發展。關於非有非空的談論，沒有人能夠將其統一貫穿。等到離聖人的時代越來越遠，這種風氣向東方傳播。說法的人被文字所束縛，不知道如何自我解脫。習禪的人沉溺於虛無的性相之中，無法將性相牽引回來。認為這個是對的，那個是錯的；沒有證悟的人，卻自以為已經證悟。智慧理解的道路，流失而忘記返回。身口的行為，放蕩而沒有章法。因此，佛法的大統幾乎要斷絕了。但佛法不會永遠衰敗，有德之人會出現。有智慧的人，通過聽聞和思考，不斷涌現出來。但佛法之雷的震動還不夠普遍，所以天臺智者大師重新敲響了木鐸。大師的相貌如同舍利弗（Sariputra）的善於顯現，具備帝堯和大舜的奇異表徵。讚揚龍樹菩薩（Nāgārjuna）遺留下來的論著，繼承南嶽慧思禪師的微妙見解。然後用三種止觀（奢摩他、毗婆舍那、禪那）成就一大事因緣，將萬法概括於一心之中，在八教之中開顯十種乘法。戒定慧的學說，空假中的觀法，坦", "", "", "English version:", "No. 1535-1 Commentary on the Life of Great Teacher Zhiyi of Tiantai", "", "Composed by Liang Su of Anding", "", "The commentary states: Those who cultivate the teachings of Shakyamuni Buddha must focus on three things: morality (śīla), concentration (samādhi), and wisdom (prajñā). This is the path. It begins with the arising of the aspiration for enlightenment (bodhicitta) and culminates in perfect enlightenment (samyak-saṃbodhi). It traverses the Three Vehicles (Triyāna) and penetrates the myriad practices (karma). Thus, one can accomplish everything. In the past, when the Dharma King (法王, another name for the Buddha) appeared in the world, he used the one pure path and one sound to expound the Dharma. However, beings' capacities and responses differed, so what they heard and understood also varied. Therefore, the meanings of the Five Periods (五時), the Five Flavors (五味), the Half and Full Teachings (半滿), the Provisional and Real Teachings (權實), the Biased and Complete Teachings (偏圓), and the Small and Great Vehicles (小大) were disseminated among the various schools, like flames spreading into different streams. But ultimately, they all return to the One Reality (一實). Therefore, the sutra says: 'Although various paths are taught, in reality, they are all for the sake of the Buddha Vehicle.' It also says: 'Open the gate of expedient means and reveal the true aspect.' It is like many rivers flowing into the sea, and it is marked by the non-dual Dharma gate. Benefiting both oneself and others, together they reach the secret place. This is the origin of this teaching. When the Buddha demonstrated nirvana in the twin Sala trees at Kushinagar (鶴林), the framework of the Dharma began to scatter. When the display of spiritual powers faded, the paths of the various schools diverged. Each clung to what they relied on, and disputes arose again and again. Among them, perhaps samadhi (三昧) arose, and the Four Reliances (四依) appeared. The conditions and responses were not the same, and the arguments held were also different. Therefore, the Compendium of the Mahayana (攝論), the Stages of Yoga Practice (地持), the Treatise on the Establishment of Truth (成實), and the Consciousness-only (唯識) and other schools developed their own paths in parallel. Discussions about neither existence nor non-existence could not be consistently unified. As the distance from the sages grew, this trend spread eastward. Those who expounded the Dharma were shackled by words and did not know how to liberate themselves. Those who practiced Chan (禪) were lost in the emptiness of nature and characteristics and could not bring them back together. They considered this to be right and that to be wrong; those who had not attained enlightenment claimed to have attained it. The path of wisdom and understanding was lost and forgotten. The actions of body and mouth were unrestrained and without order. Therefore, the great unity of the Dharma was almost extinguished. However, the Dharma does not end in decline. A great person appeared. Wise individuals, through hearing and thinking, emerged one after another. But the thunder of the Dharma was not yet widespread, so the Great Teacher Zhiyi of Tiantai re-struck the wooden bell. The Great Teacher's appearance resembled Shariputra's (舍利弗) skill in manifestation, and he possessed the extraordinary signs of Emperor Yao and Emperor Shun. He praised the treatises left behind by Nagarjuna (龍樹菩薩), and he inherited the subtle understanding of the Chan Master Huisi of Nanyue. Then, he used the three kinds of cessation and contemplation (止觀, śamatha-vipassanā-dhyāna) to accomplish the one great cause and condition, encompassing all dharmas in one mind, and revealing the ten vehicles within the eight teachings. The teachings of morality, concentration, and wisdom, and the contemplation of emptiness, provisional existence, and the Middle Way," " " ], "english_translations": [ "English version:", "No. 1535-1 Commentary on the Life of Great Teacher Zhiyi of Tiantai", "", "Composed by Liang Su of Anding", "", "The commentary states: Those who cultivate the teachings of Shakyamuni Buddha must focus on three things: morality (śīla), concentration (samādhi), and wisdom (prajñā). This is the path. It begins with the arising of the aspiration for enlightenment (bodhicitta) and culminates in perfect enlightenment (samyak-saṃbodhi). It traverses the Three Vehicles (Triyāna) and penetrates the myriad practices (karma). Thus, one can accomplish everything. In the past, when the Dharma King (法王, another name for the Buddha) appeared in the world, he used the one pure path and one sound to expound the Dharma. However, beings' capacities and responses differed, so what they heard and understood also varied. Therefore, the meanings of the Five Periods (五時), the Five Flavors (五味), the Half and Full Teachings (半滿), the Provisional and Real Teachings (權實), the Biased and Complete Teachings (偏圓), and the Small and Great Vehicles (小大) were disseminated among the various schools, like flames spreading into different streams. But ultimately, they all return to the One Reality (一實). Therefore, the sutra says: 'Although various paths are taught, in reality, they are all for the sake of the Buddha Vehicle.' It also says: 'Open the gate of expedient means and reveal the true aspect.' It is like many rivers flowing into the sea, and it is marked by the non-dual Dharma gate. Benefiting both oneself and others, together they reach the secret place. This is the origin of this teaching. When the Buddha demonstrated nirvana in the twin Sala trees at Kushinagar (鶴林), the framework of the Dharma began to scatter. When the display of spiritual powers faded, the paths of the various schools diverged. Each clung to what they relied on, and disputes arose again and again. Among them, perhaps samadhi (三昧) arose, and the Four Reliances (四依) appeared. The conditions and responses were not the same, and the arguments held were also different. Therefore, the Compendium of the Mahayana (攝論), the Stages of Yoga Practice (地持), the Treatise on the Establishment of Truth (成實), and the Consciousness-only (唯識) and other schools developed their own paths in parallel. Discussions about neither existence nor non-existence could not be consistently unified. As the distance from the sages grew, this trend spread eastward. Those who expounded the Dharma were shackled by words and did not know how to liberate themselves. Those who practiced Chan (禪) were lost in the emptiness of nature and characteristics and could not bring them back together. They considered this to be right and that to be wrong; those who had not attained enlightenment claimed to have attained it. The path of wisdom and understanding was lost and forgotten. The actions of body and mouth were unrestrained and without order. Therefore, the great unity of the Dharma was almost extinguished. However, the Dharma does not end in decline. A great person appeared. Wise individuals, through hearing and thinking, emerged one after another. But the thunder of the Dharma was not yet widespread, so the Great Teacher Zhiyi of Tiantai re-struck the wooden bell. The Great Teacher's appearance resembled Shariputra's (舍利弗) skill in manifestation, and he possessed the extraordinary signs of Emperor Yao and Emperor Shun. He praised the treatises left behind by Nagarjuna (龍樹菩薩), and he inherited the subtle understanding of the Chan Master Huisi of Nanyue. Then, he used the three kinds of cessation and contemplation (止觀, śamatha-vipassanā-dhyāna) to accomplish the one great cause and condition, encompassing all dharmas in one mind, and revealing the ten vehicles within the eight teachings. The teachings of morality, concentration, and wisdom, and the contemplation of emptiness, provisional existence, and the Middle Way," " " ] }

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然明白可舉而行。於是教無遺法。法無棄人。人無廢心。心無擇行。行有所證。證有其宗。大師教門所以為盛。故其在世也。光昭天下為帝王師範。其去世也。往來上界為慈氏輔佐。卷舒于普門示現。降德為如來所使。階位境智蓋無得而稱焉。於戲。應跡雖往。微言不墜。習之猶足以抗折百家。昭示三藏。又況聞而能思。思而能修。修而能進。進而不已者歟。斯人也雖曰未證。吾必謂之近矣。今之人。正信者鮮啟禪關。者或以無佛無法何罪何善之化化之。中人已下。馳騁貪愛之徒。出入衣冠之類。以為斯言至矣。且不逆耳。私慾不廢。故從其門者若飛蛾之赴明燭。破塊之落空谷。殊不知坐致焦爛而莫能自出。雖欲益之而實大損。與夫眾魔外道為害一揆。由是觀之。此宗之大訓。此教之旁濟。其于天下為不侔也。自智者傳法五世。至今湛然大師中興其道。為子言之如此。故錄之以繫於篇。

昔吾祖云沒。章安尊者痛訣慈誨。永懷玄風。既聽解行之旨。結集添通。復恐始終化事之跡將遂湮墜。由是咨訪先達。慎持見聞。始於靈王瑞托胎。終於滅后神應。條敘纂集。仰為是書。俾萬世之下。展卷一觀若親睹行事。其利益之功莫大刻梓。昨留本寺。嘉定延燎。寺災而文亦俱灰。端記濫漬法緣。思報恩德。首捎己長。仍率

同故重事鋟板以廣流佈。廣后之來者。以見吾祖行處者觀而興起。雖然。由是以見吾祖行處則可。即是以為吾祖行處未可也。觀者思之。端平三年六月既望寫。延慶教寺觀堂比丘(端記)稽首敬書(葉枝刊)當寺經堂比丘(正巳)助官會壹拾貫文治乎任持比丘(可上)助官會壹拾貫文觀堂比丘道𧪣回施嚴判院油錢貳拾貫文會端記謹回嚴判院四年油錢陸拾貫文官會並施長資成就具足女弟子陳百三十三娘施官會伍貫文

注天臺智者大師別傳下(終)

No. 1535-2 (附)天臺智者大師畫贊

魯國公　顏真卿　撰

天臺大師俗姓陳　　其名智顗華容人 　隋煬皇帝崇明因　　號為智者誠敬申 　師初孕育靈異頻　　彩煙浮空光照鄰 　堯眉舜目熙若春　　禪慧悲智嚴其身 　長沙佛前發弘誓　　定光菩薩示冥契 　恍如登山臨海際　　上指伽藍畢身世 　東謁大蘇求真諦　　智同靈鷲聽法偈 　得宿命通辨無礙　　旋陀羅尼華三昧 　居常面西化在東　　八載瓦官闡玄風 　敷演智度發禪蒙　　梁陳舊德皆仰宗 　遂入天臺華頂中　　因見定光符昔夢 　降魔制敵為法雄　　胡僧開道精感通 　又有聖賢垂秘旨　　時平國清即名寺 　購得魚梁五百里　　其中放生講流水 　後主三禮彤庭

里　　請為菩薩戒弟子 　煬皇出鎮臨江涘　　金城說會求制止 　香火事訖乃西旋　　諸宮聽眾逾五千 　建立精舍名玉泉　　橫亙萬里皆稟緣 　煬皇啟請回法船　　非禪不智求弘宣 　遂著凈名精義傳　　因令徐柳參其玄 　帝既西朝趍象魏　　師因東還遂初志 　半山忽與沙門值　　俄頃逡巡復韜秘 　一時月夜如論議　　初夢塔壞胡僧至 　又為南嶽說三智　　自言必當終此地 　帝十七年歸江都　　遣使奉迎師北祖 　山下規畫為寺圖　　王家所辦事不孤 　石城天臺西門樞　　正好修觀形勝殊 　像前羯磨依昔府　　寄帝如意花香爐 　第五法師階位絕　　觀音下迎彰記莂 　萬行千宗最後說　　跏趺不動歸寂滅 　天云決漭風慘烈　　草木低垂水嗚咽 　十日容顏殊不別　　遍身流汗彰異節 　欲歸佛隴西南峰　　泥濘載涂那可從 　門人瀝懇祝睟容　　應手云開山翠濃 　于嗟此地瘞僧龍　　空餘白塔間青松 　每至忌辰因命重　　何時道俗不種種 　歲歲開龕儼容質　　最後如何忽忘失 　齋場數僧千䞉一　　呼名點之又如實 　受餐行嚫還復溢　　乃知神靈難譚悉 　千變萬化難致詰　　若欲書之無終畢 　止觀大師名法源　　親事左溪弘度門 　二威灌頂誦師言　　同稟思文龍樹尊 　寫照

【現代漢語翻譯】 現代漢語譯本 請為菩薩戒弟子 隋煬帝（煬皇）出鎮臨江時，在金城舉行法會，請求（智者大師）制止戰事。 香火儀式完畢后，（智者大師）才向西返回，各宮的聽眾超過五千人。 （智者大師）建立了精舍，名為玉泉寺，橫跨萬里，都稟承佛法因緣。 隋煬帝（煬皇）請求（智者大師）迴轉法船，不只是禪定，還要智慧，以求弘揚佛法。 於是撰寫了《凈名經》的精義傳，因此讓徐柳參悟其中的玄妙。 皇帝（隋煬帝）已經向西朝拜，前往象魏（古代宮廷），智者大師因此向東返回，實現最初的志向。 在半山忽然與一位沙門相遇，不久又逡巡隱秘。 一時在月夜下如同論議，最初夢見塔壞，有胡僧到來。 又為南嶽的僧人講解三智，（智者大師）自言必定終老於此地。 隋煬帝大業十七年，回到江都，派遣使者奉迎智者大師的北祖慧思禪師。 在山下規劃寺廟的圖紙，王家所辦事不會孤單。 石城、天臺、西門樞紐之地，正好修習觀行，地形殊勝。 在佛像前舉行羯磨儀式，依照過去的府規，寄給皇帝如意、花和香爐。 第五法師的階位已經超越，觀音菩薩下凡迎接，彰顯記莂（授記）。 萬行千宗，最後宣說，跏趺坐著不動，歸於寂滅。 天空烏雲密佈，狂風慘烈，草木低垂，水流嗚咽。 十天容顏沒有絲毫改變，遍身流汗，彰顯奇異的節操。 想要歸葬佛隴西南峰，但道路泥濘，無法通行。 門人懇切祝禱，希望（智者大師）顯現安詳的容貌，應聲云開，山色翠綠。 唉，這地方埋葬了僧中之龍，空餘白塔，點綴著青松。 每到忌日，因為（智者大師的）名聲重大，無論何時，道俗都會以各種方式紀念。 每年打開龕室，（智者大師的）容貌栩栩如生，但最後為何忽然忘記了？ 齋場里的僧人，千人中少一，呼喚名字點數，又完全符合。 接受齋飯，佈施行乞，還綽綽有餘，才知道神靈難以完全瞭解。 千變萬化，難以追問究竟，如果想要書寫下來，沒有終結的時候。 止觀大師法源，親自侍奉左溪法師，弘揚度門。 二威灌頂，誦唸老師的教言，共同稟承思文禪師、龍樹菩薩的教誨。 寫照（畫像）。

【English Translation】 English version Please (recite this) for disciples receiving the Bodhisattva precepts. When Emperor Yang (Yang Huang) was stationed in Linjiang, he held a Dharma assembly in Jincheng, requesting (the Zhiyi Master) to stop the war. After the incense offering ceremony was completed, (the Zhiyi Master) returned westward, with more than five thousand listeners from various palaces. (The Zhiyi Master) established a hermitage named Yuquan Temple, spanning thousands of miles, all inheriting the Dharma affinity. Emperor Yang (Yang Huang) requested (the Zhiyi Master) to turn the Dharma wheel, not only through Chan (meditation) but also through wisdom, to propagate the Dharma. Therefore, he wrote 'The Profound Meaning of the Vimalakirti Sutra', thus allowing Xu Liu to understand its mysteries. The Emperor (Emperor Yang) had already paid homage to the west, heading to Xiangwei (ancient court), so the Zhiyi Master returned eastward to fulfill his original aspiration. On the hillside, he suddenly encountered a Shramana (monk), and soon after, he hesitated and concealed himself. At one point, under the moonlight, it was like a discussion; initially, he dreamed of a pagoda collapsing and a foreign monk arriving. He also explained the Three Wisdoms to the monks of Nanyue, (the Zhiyi Master) saying that he would surely end his life in this place. In the seventeenth year of Emperor Yang's reign, he returned to Jiangdu, sending envoys to welcome the Zhiyi Master's northern ancestor, Chan Master Huisi. He planned the temple's layout at the foot of the mountain, and the affairs undertaken by the royal family would not be isolated. Shicheng, Tiantai, the hub of the West Gate, is a good place to cultivate contemplation, with outstanding terrain. Before the Buddha statue, he performed the Karma ceremony, according to the past regulations of the government, sending the Emperor a Ruyi (scepter), flowers, and an incense burner. The rank of the Fifth Dharma Master has surpassed, and Avalokiteshvara (Guanyin) descended to welcome him, manifesting the prophecy (Vyakarana). The myriad practices and thousands of schools were spoken of last, sitting in the lotus position without moving, returning to Nirvana. The sky was filled with dark clouds, the wind was fierce, the grass and trees drooped, and the water flowed with sobs. His appearance did not change at all for ten days, and sweat flowed all over his body, manifesting extraordinary integrity. He wanted to be buried on the southwest peak of Folong, but the road was muddy and impassable. The disciples earnestly prayed, hoping (the Zhiyi Master) would show a peaceful countenance, and in response, the clouds cleared, and the mountain color was verdant. Alas, this place buries the dragon among monks, leaving only a white pagoda, adorned with green pines. Every year on the anniversary, because of (the Zhiyi Master's) great reputation, no matter when, both monks and laypeople commemorate him in various ways. Every year, the niche is opened, and (the Zhiyi Master's) appearance is lifelike, but why was it suddenly forgotten in the end? The monks in the alms hall, one less than a thousand, calling out their names to count, and it was exactly right. Receiving the alms food, giving alms, and still having more than enough, one knows that the divine is difficult to fully understand. Thousands of changes, difficult to question to the end, if one wants to write it down, there is no end. The Zhi Guan (Samatha-vipassana) Master Fayuan, personally served the Zuo Xi (Left Stream) Master, propagating the Dharma gate. Two powers of empowerment, reciting the teacher's teachings, jointly inheriting the teachings of Chan Master Siwen and Bodhisattva Nagarjuna. Portrait.

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隨形珠好存　　源公瞻禮心益敦 　俾余贊述斯討論　　庶幾億載垂後昆

No. 1535-A

顏真卿所撰天臺大師畫贊九十句。聲明家流習於歌贊尚矣。(盛)嘗披閱群書。會得惠心師注本。與此仇挍頗正差謬焉。其注本則每韻各八句。凡十一韻八十八句。無荊溪妙樂間生孫。廣述祖教補乾坤二句。(盛)竊謂此二句必出於杜撰。非顏氏之真手也。而其故有六焉。蓋此作也。特贊大師之德行。非諸祖之所與。而歷舉諸祖者。獨欲敘法源之祖。後人未達其意。妄謂遺荊溪師。一也。自法源以次推上至龍樹菩薩。而唯荊溪師失次。居菩薩上。則錯列倒置無所繫屬。二也。荊溪師嘗居妙樂寺。撰文句疏記。後世因名其書。今遂誤以妙樂為師號。則震旦之書本見其稱。三也。若以妙樂果為其號。則既云荊溪。又云妙樂。豈非重複乎。四也。其置辭造語鄙陋粗拙。與上下文甚不相類。五也。每韻八句。而最後一韻獨作十句。亦甚無謂。六也。然原其所以杜撰之由。蓋荊溪師弘教著疏列之九祖。其美譽芳聲遠出法源之右。而贊中歷舉諸祖獨不及此。則後人有所憾。妄作補增。殊不知此贊乃法源之所請。則其學之統譜顏氏所當述。而同門之荊溪莫所與也。自此而因仍傳習不辨真偽。則不翅貽謬於後世。亦當獲罪于

前賢矣。今命聲明家刪此二句。更協音律。因陳其說書于贊后云。

延寶丁巳四月前天臺座主二品親王(盛胤)謹識

【現代漢語翻譯】 現代漢語譯本： 前人已經很賢明瞭。現在命令聲明家刪除這兩句，以便更加符合音律。因此陳述他的說法，書寫在讚頌之後，寫道：

延寶丁巳四月，前天臺座主二品親王（盛胤）恭敬地記錄。

【English Translation】 English version: The predecessors were indeed wise. Now, I order the experts in phonetics to remove these two lines in order to better conform to the musical rhythm. Therefore, I present his explanation, writing it after the eulogy, saying:

Respectfully recorded in April, the year of Ding Si in the Yanbao era, by the former Tendai Zasu (Head of the Tendai Sect) Second Rank Prince (Shōin).

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