X87n1626_高僧摘要
卍新續藏第 87 冊 No. 1626 高僧摘要
No. 1626-A 敘高僧摘要
余刊佈佛祖指南。法苑醒世。凡單傳直指。幽明感應。歷歷備具。而高僧一傳。譬如虛空體非群相。而不拒彼眾相發揮。奈傳有正有續。若梁若明。計共四帙。俱以十款分類。余訝之曰。有依有傍。怎說絕倫。拘格拘例。那云獨步。余惟前冊已經刻過者。不重錄外。今止分為四卷。名曰摘要。第一取道之高。堂堂坐斷千差路。卓卓分明絕去來。第二取法之高。雖云綿密弗通風。古往今來𢇍間隔。三則取其品之高。轉處孤危萬事休。隨緣得旨復何求。群生造化乘斯力。一段靈光觸處周。四則取其化之高。日月照臨不到。天地覆載不著。劫火壞時彼常安。萬象泯時全體露。雖然如是。青不自青。黃不自黃。赤不自赤。白不自白。會得云收月皎。方知此等縱橫。若問個中同與別。余則應以。雞寒上樹鴨寒下水。蓋看經先具看經眼。見地須開見地胸。幾人麻上生繩想。況又將繩認作蛇。是為敘。
甲午歲菊月登高日無依道人徐昌治覲周父謹題
No. 1626-B 敘
高僧無傳。傳高僧者。譬諸描畫虛空。虛空本無諸相。而不礙諸相發揮。此覲翁居士之所以自敘其由來也。集亦多本矣。石門
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 87 冊 No. 1626 高僧摘要
No. 1626-A 敘高僧摘要
我刊印發布了《佛祖指南》、《法苑醒世》，凡是單傳直指的教義，以及幽冥感應的事蹟，都歷歷具備。而為高僧立傳，就好比虛空，其本體並非各種表象，但又不拒絕各種表象的展現。然而傳記有正傳和續傳，從梁朝（502年-557年）到明朝（1368年-1644年），總共有四部，都以十個類別來分類。我對此感到疑惑，說道：『有依靠有傍依，怎麼能說是絕倫呢？拘泥於格式和條例，又怎麼能說是獨步呢？』我只將之前已經刻印過的冊子，不再重複收錄，現在只分為四卷，名為《摘要》。第一是取其道行之高，堂堂正正地截斷了千差萬別的道路，卓然分明地斷絕了來去。第二是取其法門之高，雖然說是綿密，卻不通風，古往今來都沒有間隔。第三是取其品格之高，在轉折處孤立而危險，萬事都已停止，隨順因緣而領悟旨意，又有什麼可求的呢？眾生的造化都乘著這種力量，一段靈光在各處顯現。第四是取其教化之高，日月照耀不到，天地覆蓋承載不了，劫火焚燬時它常安住，萬象泯滅時全體顯露。雖然是這樣，青色不能自認為是青色，黃色不能自認為是黃色，紅色不能自認為是紅色，白色不能自認為是白色。領會到雲散月明的境界，才知道這些縱橫的道理。如果問其中相同與不同，我則應以『雞冷了就上樹，鴨冷了就下水』來回答。大概是看經要先具備看經的眼光，見地必須開闊見地的胸懷。有幾個人會在麻上產生繩子的想法呢？更何況又將繩子認作蛇。這就是序言。
甲午年（推測為清朝，待考）菊月登高日，無依道人徐昌治覲周父謹題。
No. 1626-B 敘
高僧沒有傳記，為高僧立傳的人，好比描畫虛空。虛空本來沒有各種表象，但不妨礙各種表象的展現。這就是覲翁居士之所以自述其由來。彙集也已經有很多版本了，石門
【English Translation】 English version 卍 New Continued Collection, Volume 87, No. 1626, Excerpts of Eminent Monks
No. 1626-A Preface to Excerpts of Eminent Monks
I have published and disseminated the 'Guide to the Buddha Ancestors' and 'Awakening the World in the Dharma Garden,' which fully encompass the doctrines of direct transmission and the events of responsive connections between the visible and invisible realms. However, writing biographies for eminent monks is like describing the void, whose essence is not defined by various phenomena, yet it does not reject the manifestation of these phenomena. Nevertheless, there are both orthodox and supplementary biographies, spanning from the Liang Dynasty (502-557 AD) to the Ming Dynasty (1368-1644 AD), totaling four collections, all categorized into ten sections. I questioned this, saying, 'With reliance and dependence, how can it be said to be unparalleled? Being confined to formats and rules, how can it be called unique?' I will only refrain from re-recording the volumes that have already been engraved. Now, it is divided into four volumes, named 'Excerpts.' The first is to capture the height of their attainment of the Dao (道), grandly and uprightly severing the myriad paths of difference, distinctly and clearly cutting off coming and going. The second is to capture the height of their Dharma (法), although it is said to be meticulous, it is not ventilated, and there is no separation from ancient times to the present. The third is to capture the height of their character, turning to isolation and danger, all matters cease, following conditions and attaining the meaning, what else is there to seek? The creation of sentient beings rides on this power, a segment of spiritual light manifests everywhere. The fourth is to capture the height of their transformation, which the sun and moon cannot illuminate, and heaven and earth cannot cover and bear. When the fire of the kalpa (劫波) destroys, it remains constantly at peace; when all phenomena disappear, the whole body is revealed. Although it is like this, blue cannot consider itself blue, yellow cannot consider itself yellow, red cannot consider itself red, white cannot consider itself white. Comprehending the state of clouds dispersing and the moon shining brightly, one then knows these horizontal and vertical principles. If asked about the similarities and differences within, I would respond with 'Chickens get cold and go up trees, ducks get cold and go down into the water.' It is probably that one must first have the eyes to read the sutras in order to read the sutras, and the vision must open up the mind to see the vision. How many people would imagine a rope from hemp? Moreover, they mistake the rope for a snake. This is the preface.
In the Chrysanthemum Month of the Jiawu Year (year needs to be verified, possibly Qing Dynasty), on the day of ascending to a high place, the recluse Daoren Xu Changzhi respectfully inscribed this for his father, Jinzhou.
No. 1626-B Preface
Eminent monks have no biographies; those who write biographies for eminent monks are like depicting the void. The void originally has no various phenomena, but it does not hinder the manifestation of various phenomena. This is why the layman Jin Weng narrates its origin. There are already many collected versions, Shimen
之僧寶。大藏之神僧。濟川之五燈。雷庵之普燈。莫不各執一見。以成一家之說。讀其書者。無從得而是非之。蓋前人之取類也。精而詳。而立言也。一而正。惟精且一。而著書之道備矣。覲翁久曆法域。宗眼朗朗。徹見古人垂手處於一傳焉列而為四。曰道。曰法。曰品。曰化。分而不雜。專而不混。而或者乃以私識度之。殊非覲翁所以辨別。差等之懷。予謂集僧史者。如轉摩尼以青黃赤白求之不可也。外青黃白求之亦不可。孔子刪詩定禮。各為一書以便後學。學者從而宗之。為千古聖典。惟覲翁能體其意。肆筆垂慈。功不在尼山下。彼以管見窺覲翁者。非惟不識覲翁。亦且不識高僧矣。間有進言者曰。古往今來。如是之久也。神化玄悟。如是之多也。法海義波。如是之泓也。而造論載事者。如是之眾也。竟欲以區區數百紙。括盡玄微。毋乃示人以狹小乎。覲翁曰。吾但摘其要者。
住古疁昭塵丈室僧鑒拜撰
道高僧摘要卷一目
(至尊者道。萬象光儀。可瞻可仰。爲鑑為龜。歷千百世而令名弗移。一道同風也。𨔛相維)。攝摩騰(雒陽白馬東漢永平)道寵(鄴丁魏永平)寶唱(楊都莊嚴齊建武)法建(益州五層魏)慧恭(益州招提隋)曇倫(京師莊嚴隋仁壽)志超(汾州光嚴隋大業)道杰(蒲州
【現代漢語翻譯】 現代漢語譯本 ……僧寶。大藏之神僧。濟川之五燈。雷庵之普燈。無不各自堅持一種見解，從而形成一家之說。閱讀他們著作的人，無法從中辨別是非。大概是前人取材分類，精細而詳盡；而立論，專一而正統。唯有精細且專一，著書的道理才完備。覲翁長期浸淫佛法領域，宗門眼光明亮，徹底看清古人垂手之處，在於將一傳的內容分為四部分，即道、法、品、化。劃分清楚而不雜亂，專一而不混淆。然而有些人卻用自己的私見來揣度，這完全不符合覲翁辨別差異、區分等級的本懷。我認為編纂僧史的人，如同轉動摩尼寶珠，想從中尋找青黃赤白是不可能的。從摩尼寶珠之外尋找青黃白也是不可能的。孔子刪詩定禮，各自著成一書，以便後世學習。學習的人從而尊崇它，成為千古聖典。只有覲翁能夠體會孔子的用意，揮筆著述，廣施慈悲，功勞不在孔子刪詩定禮之下。那些用片面之見來窺視覲翁的人，不僅不瞭解覲翁，也不瞭解高僧。偶爾有人進言說：『自古至今，時間如此長久；神化玄悟的事蹟，如此之多；佛法的海洋，義理的波濤，如此之浩瀚；而著書立說記載事蹟的人，如此之眾。難道想用區區幾百張紙，概括所有的玄妙精微，這難道不是向人們展示狹隘渺小嗎？』覲翁說：『我只是摘錄其中的要點。』 住古疁昭塵丈室的僧人鑒拜撰 道高僧摘要卷一目錄 （至尊者道，萬象光儀，可瞻仰，可傚法，爲鑑戒，為龜鑑，經歷千百世而令名不改變，一道同風也，𨔛相維）。攝摩騰（She Moteng）（雒陽白馬，東漢(25-220)永平），道寵（Dao Chong）（鄴丁，魏(220-266)永平），寶唱（Bao Chang）（楊都莊嚴，齊(479-502)建武），法建（Fa Jian）（益州五層，魏(220-266)），慧恭（Hui Gong）（益州招提，隋(581-618)），曇倫（Tan Lun）（京師莊嚴，隋(581-618)仁壽），志超（Zhi Chao）（汾州光嚴，隋(581-618)大業），道杰（Dao Jie）（蒲州）
【English Translation】 English version …the Sangha Jewel. The divine monks of the Great Treasury. The Five Lamps of Jichuan. The Universal Lamp of Leian. Each invariably held onto their own view, thereby forming their own school of thought. Those who read their books cannot discern right from wrong. It is probably because the predecessors' selection and classification were meticulous and detailed; and their arguments were singular and orthodox. Only with meticulousness and singularity can the way of writing books be complete. Elder Jin had long been immersed in the realm of Dharma, his Dharma eye was bright, thoroughly seeing that the ancients' effortless achievement lay in dividing a single transmission into four parts: Dao (the Way), Dharma (the Law), Conduct, and Transformation. The divisions are clear and not mixed, specialized and not confused. However, some people use their own private views to speculate, which is completely contrary to Elder Jin's intention of distinguishing differences and differentiating levels. I believe that those who compile the history of monks are like turning a Mani jewel; it is impossible to seek blue, yellow, red, and white from it. It is also impossible to seek blue, yellow, and white from outside the Mani jewel. Confucius edited the Book of Poetry and established the Rites, each becoming a separate book to facilitate learning for later generations. Scholars then revered them, making them eternal classics. Only Elder Jin can understand Confucius's intention, wielding his pen to write and bestow compassion, his merit is no less than that of Confucius editing the classics. Those who use their limited views to peek at Elder Jin not only do not understand Elder Jin, but also do not understand eminent monks. Occasionally, someone offers advice, saying: 'From ancient times to the present, the time is so long; the events of spiritual transformation and profound enlightenment are so numerous; the ocean of Dharma, the waves of meaning, are so vast; and the people who create theories and record events are so many. Do you intend to use a mere few hundred pages to encompass all the profound subtleties? Isn't this showing people narrowness and smallness?' Elder Jin said: 'I am only extracting the essentials.' Composed by the monk Jian, residing in the Zhaochen Abode of ancient Gu Li Table of Contents for Volume One of 'Essential Extracts of Eminent Monks on the Dao' (The most venerable is the Dao (the Way), the light and appearance of all phenomena, worthy of being looked up to and emulated, serving as a mirror and a guide, its glorious name unchanging through thousands of generations, the same Way with the same customs, 𨔛 mutually maintained). She Moteng (雒陽 White Horse Temple, Eastern Han Dynasty (25-220) Yongping era), Dao Chong (鄴丁, Wei Dynasty (220-266) Yongping era), Bao Chang (楊都 Zhuangyan Temple, Qi Dynasty (479-502) Jianwu era), Fa Jian (益州 Five-Story Pagoda, Wei Dynasty (220-266)), Hui Gong (益州 Zhaoti Temple, Sui Dynasty (581-618)), Tan Lun (京師 Zhuangyan Temple, Sui Dynasty (581-618) Renshou era), Zhi Chao (汾州 Guangyan Temple, Sui Dynasty (581-618) Daye era), Dao Jie (蒲州)
棲巖隋開皇)玄奘(京師慈恩唐武德)法融(牛頭幽棲唐貞觀)元圭(嵩岳閑居唐永淳)子鄰(京師安國唐開元)神會(洛京荷澤唐開元)純陀(京兆鎮國唐永泰)慧忠(唐大曆)宗密(圭峰唐會昌)無業(汾州開元唐長慶)宣鑒(鼎州德山唐咸通)從諗(趙州唐乾寧)巖頭奯(唐光啟△機用爍今古贊寧列之苦行冤哉)雲門偃(唐乾和△系雲門鼻祖贊寧不收傳內惜哉)都貺(居士唐)元安(豐州洛浦唐光化)文悅(云峰唐大中)可貞(洪州翠巖宋)義青(舒州投子梁乾化)慧南(黃龍宋熙寧)宗杲(臨安徑山南宋紹興)守珣(安吉何山南宋紹興)慧遠(靈隱南宋淳熙)密印(建康華藏南宋)寶印(臨安徑山宋淳熙)彌光(泉州教忠南宋)道謙(建康府南宋)道樞(臨安靈隱南宋淳熙)善繼(天臺薦福元天曆)真清(天臺慈雲明)楚石琦(海鹽天寧明)玉芝(海鹽資聖名法聚明)蓮池(云棲名袾宏明)密雲悟(寧波天童明)破山明(明)費隱容(徑山明清)
計四十二位
法高僧摘要卷二目
(大法無間。幽顯可通。知來溯往。振聵驚聾。一番寒徹骨。遍界是香風。佛法相見也。誰之功)。佛圖澄(鄴中竺晉咸和)鳩摩羅什(天竺晉建元)僧寔(京師追遠周太和)佛䭾䟦陀(京師晉義熙)道融(彭城
【現代漢語翻譯】 現代漢語譯本： 棲巖，隋朝開皇年間（581-600）人。 玄奘（含義：唐朝武德年間（618-626）在京師慈恩寺）， 法融（含義：唐朝貞觀年間（627-649）在牛頭山幽棲寺）， 元圭（含義：唐朝永淳年間（682-683）在嵩山閑居）， 子鄰（含義：唐朝開元年間（713-741）在京師安國寺）， 神會（含義：唐朝開元年間（713-741）在洛京荷澤寺）， 純陀（含義：唐朝永泰年間（765-766）在京兆鎮國寺）， 慧忠（含義：唐朝大曆年間（766-779））， 宗密（含義：唐朝會昌年間（841-846）在圭峰）， 無業（含義：唐朝長慶年間（821-824）在汾州開元寺）， 宣鑒（含義：唐朝咸通年間（860-874）在鼎州德山）， 從諗（含義：唐朝乾寧年間（894-898）在趙州）， 巖頭奯（含義：唐朝光啟年間（885-888），他的機鋒銳利，震古爍今，贊寧將他列為苦行僧，真是冤枉啊！）， 雲門偃（含義：唐朝乾和年間（943-945），是雲門宗的鼻祖，贊寧沒有將他收入傳記中，真是可惜啊！）， 都貺（含義：唐朝的居士）， 元安（含義：唐朝光化年間（898-901）在豐州洛浦）， 文悅（含義：唐朝大中年間（847-860）在云峰）， 可貞（含義：宋朝在洪州翠巖）， 義青（含義：梁朝乾化年間（911-913）在舒州投子寺）， 慧南（含義：宋朝熙寧年間（1068-1077）在黃龍）， 宗杲（含義：南宋紹興年間（1131-1162）在臨安徑山）， 守珣（含義：南宋紹興年間（1131-1162）在安吉何山）， 慧遠（含義：南宋淳熙年間（1174-1189）在靈隱）， 密印（含義：南宋在建康華藏）， 寶印（含義：南宋淳熙年間（1174-1189）在臨安徑山）， 彌光（含義：南宋在泉州教忠）， 道謙（含義：南宋在建康府）， 道樞（含義：南宋淳熙年間（1174-1189）在臨安靈隱）， 善繼（含義：元朝天曆年間（1328-1330）在天臺薦福寺）， 真清（含義：明朝在天臺慈雲）， 楚石琦（含義：明朝在海鹽天寧）， 玉芝（含義：明朝在海鹽資聖寺，名法聚）， 蓮池（含義：明朝在云棲寺，名袾宏）， 密雲悟（含義：明朝在寧波天童寺）， 破山明（含義：明朝）， 費隱容（含義：明清時期在徑山）。
總計四十二位。
出自《法高僧摘要》卷二目錄。
（大法沒有間隔，幽冥與顯明可以相通，預知未來，追溯過往，警醒愚昧，震聾發聵。經歷一番寒徹骨，普天之下都是梅花的香氣。佛法得以相見，是誰的功勞？）。佛圖澄（含義：晉朝咸和年間（326-334）在鄴中，是來自竺的僧人）， 鳩摩羅什（含義：晉朝建元年間（385-402）來自天竺）， 僧寔（含義：北周太和年間（477-499）在京師追遠寺）， 佛䭾䟦陀（含義：晉朝義熙年間（405-419）在京師）， 道融（含義：在彭城）。
【English Translation】 English version: Qiyan, during the Kaihuang era (581-600) of the Sui Dynasty. Xuanzang (Meaning: At Ci'en Temple in the capital during the Wude era (618-626) of the Tang Dynasty), Farong (Meaning: At Youqi Temple on Niutou Mountain during the Zhenguan era (627-649) of the Tang Dynasty), Yuangui (Meaning: Residing in seclusion on Mount Song during the Yongchun era (682-683) of the Tang Dynasty), Zilin (Meaning: At Anguo Temple in the capital during the Kaiyuan era (713-741) of the Tang Dynasty), Shenhui (Meaning: At Heze Temple in Luoyang during the Kaiyuan era (713-741) of the Tang Dynasty), Chun陀 (Meaning: At Zhenguo Temple in Jingzhao during the Yongtai era (765-766) of the Tang Dynasty), Huizhong (Meaning: During the Dali era (766-779) of the Tang Dynasty), Zongmi (Meaning: At Guifeng during the Huichang era (841-846) of the Tang Dynasty), Wuye (Meaning: At Kaiyuan Temple in Fenzhou during the Changqing era (821-824) of the Tang Dynasty), Xuanjian (Meaning: At Deshan in Dingzhou during the Xiantong era (860-874) of the Tang Dynasty), Congshen (Meaning: In Zhao Prefecture during the Qianning era (894-898) of the Tang Dynasty), Yantou Huo (Meaning: During the Guangqi era (885-888) of the Tang Dynasty; his wit was sharp, shaking the past and present. Zanning listed him as an ascetic, which is truly unjust!), Yunmen Yan (Meaning: During the Qianhe era (943-945) of the Tang Dynasty; he was the founder of the Yunmen School. It's a pity that Zanning didn't include him in the biographies!), Du Kuang (Meaning: A layperson of the Tang Dynasty), Yuan'an (Meaning: At Luopu in Fengzhou during the Guanghua era (898-901) of the Tang Dynasty), Wenyue (Meaning: At Yunfeng during the Dazhong era (847-860) of the Tang Dynasty), Kezhen (Meaning: At Cuiyan in Hong Prefecture during the Song Dynasty), Yiqing (Meaning: At Touzi Temple in Shu Prefecture during the Qianhua era (911-913) of the Liang Dynasty), Huinan (Meaning: At Huanglong during the Xining era (1068-1077) of the Song Dynasty), Zonggao (Meaning: At Jingshan in Lin'an during the Shaoxing era (1131-1162) of the Southern Song Dynasty), Shouxun (Meaning: At Heshan in Anji during the Shaoxing era (1131-1162) of the Southern Song Dynasty), Huiyuan (Meaning: At Lingyin during the Chunxi era (1174-1189) of the Southern Song Dynasty), Miyin (Meaning: At Huazang in Jiankang during the Southern Song Dynasty), Baoyin (Meaning: At Jingshan in Lin'an during the Chunxi era (1174-1189) of the Song Dynasty), Miguang (Meaning: At Jiaozhong in Quanzhou during the Southern Song Dynasty), Daoqian (Meaning: In Jiankang Prefecture during the Southern Song Dynasty), Daoshu (Meaning: At Lingyin in Lin'an during the Chunxi era (1174-1189) of the Southern Song Dynasty), Shanji (Meaning: At Jianfu Temple in Tiantai during the Tianli era (1328-1330) of the Yuan Dynasty), Zhenqing (Meaning: At Ciyun in Tiantai during the Ming Dynasty), Chushi Qi (Meaning: At Tianning in Haiyan during the Ming Dynasty), Yuzhi (Meaning: At Zisheng Temple in Haiyan during the Ming Dynasty, named Faju), Lianchi (Meaning: At Yunqi Temple during the Ming Dynasty, named Zhu Hong), Miyun Wu (Meaning: At Tong Temple in Ningbo during the Ming Dynasty), Poshan Ming (Meaning: Ming Dynasty), Feiyin Rong (Meaning: At Jingshan during the Ming and Qing Dynasties).
A total of forty-two individuals.
From the table of contents of Volume 2 of 'A Summary of Eminent Monks'.
(The Great Dharma has no gaps; the unseen and the seen can communicate. Knowing the future and tracing the past, awakening the ignorant and deafening the deaf. After a bone-chilling cold, the entire world is filled with the fragrance of plum blossoms. The meeting of the Buddha Dharma, whose merit is it?). Fotucheng (Meaning: A monk from India in Yecheng during the Xianhe era (326-334) of the Jin Dynasty), Kumarajiva (Meaning: From India during the Jianyuan era (385-402) of the Jin Dynasty), Sengshi (Meaning: At Zhuiyuan Temple in the capital during the Taihe era (477-499) of the Northern Zhou Dynasty), Buddhabhadra (Meaning: In the capital during the Yixi era (405-419) of the Jin Dynasty), Daorong (Meaning: In Pengcheng).
郡晉)史宗(上虞龍山晉)慧嚴(京師靈根宋元嘉)僧亮(京師宋太始)法愿(正勝齊永元)曇無最(洛都融覺東魏正光)智炫(益州孝愛隋)慧思(南嶽衡山隋光大)智顗(天臺國清隋)慧遠(京師凈影隋開皇)慧因(京師藏嚴隋仁壽)法常(京師普光隋大業)道積(蒲州普救隋開皇)玄琬(京師普光隋仁壽)法淋(終南龍田唐武德)志晞(臺州國清唐貞觀)義褒(京師慈恩唐顯慶)威秀(京師莊嚴唐龍池)法明(江陵唐神龍)一行(中嶽嵩陽唐開元)澄觀(五臺清涼唐乾元)鑑真(楊州大云唐神龍)圓照(京兆西明唐開元)真表(百濟金山唐開元)端甫(京師安國唐建中)良炌(筠州洞山唐咸通)希圓(越州應天唐景福)志玄(河朔唐)崇惠(京師章信唐)桂琛(漳州羅漢後唐天成)澄楚(東京相國後周顯德)心道(常德文殊南宋建炎)鼎需(福州四禪南宋)無念(黃檗明)無明(壽昌明)牧雲門(天童明清)漢月藏(鄧尉明)五峰學(溈山明)木陳忞(天童清)
計四十三位
品高僧摘要卷三目
(其言孔正。其行不偏。榮華聲譽。視之澹然。今之脆骨。望風可憐。品超物外也。孰與肩)。曇云(西平晉義熙)䟦摩(京西祇洹宋元嘉)道進(高昌一名法進宋)曇鸞(西河石壁魏大通)法進(
【現代漢語翻譯】 現代漢語譯本： 史宗（上虞龍山，晉朝），慧嚴（京師靈根，宋元嘉年間（424-453）），僧亮（京師，宋太始年間（465-471）），法愿（正勝，齊永元年間（499-500）），曇無最（洛都融覺，東魏正光年間（520-525）），智炫（益州孝愛，隋朝），慧思（南嶽衡山，隋光大年間（567-568）），智顗（天臺國清，隋朝），慧遠（京師凈影，隋開皇年間（581-600）），慧因（京師藏嚴，隋仁壽年間（601-604）），法常（京師普光，隋大業年間（605-618）），道積（蒲州普救，隋開皇年間（581-600）），玄琬（京師普光，隋仁壽年間（601-604）），法淋（終南龍田，唐武德年間（618-626）），志晞（臺州國清，唐貞觀年間（627-649）），義褒（京師慈恩，唐顯慶年間（656-661）），威秀（京師莊嚴，唐龍池年間（662-663）），法明（江陵，唐神龍年間（705-707）），一行（中嶽嵩陽，唐開元年間（713-741）），澄觀（五臺清涼，唐乾元年間（758-760）），鑑真（楊州大云，唐神龍年間（705-707）），圓照（京兆西明，唐開元年間（713-741）），真表（百濟金山，唐開元年間（713-741）），端甫（京師安國，唐建中年間（780-783）），良炌（筠州洞山，唐咸通年間（860-874）），希圓（越州應天，唐景福年間（892-893）），志玄（河朔，唐朝），崇惠（京師章信，唐朝），桂琛（漳州羅漢，後唐天成年間（926-930）），澄楚（東京相國，後周顯德年間（954-960）），心道（常德文殊，南宋建炎年間（1127-1130）），鼎需（福州四禪，南宋），無念（黃檗，明朝），無明（壽昌，明朝），牧雲門（天童，明清），漢月藏（鄧尉，明朝），五峰學（溈山，明朝），木陳忞（天童，清朝）。
總計四十三位。
《品高僧摘要》卷三目錄
（他們的言論公正，他們的行為不偏頗，對於榮華聲譽，視之淡然。如今的脆弱之輩，望風而動，實在可憐。品格超越世俗，誰能與他們比肩？）曇云（西平，晉義熙年間（405-418）），䟦摩（京西祇洹，宋元嘉年間（424-453）），道進（高昌，一名法進，宋朝），曇鸞（西河石壁，魏大通年間（535-549））法進
【English Translation】 English version: Shi Zong (Longshan, Shangyu, Jin Dynasty), Huiyan (Linggen, the capital, Song Yuanjia period (424-453)), Sengliang (the capital, Song Taishi period (465-471)), F願(Zheng Sheng, Qi Yongyuan period (499-500)), Tanwuzui (Rongjue, Luodu, Eastern Wei Zhengguang period (520-525)), Zhixuan (Xiaoai, Yizhou, Sui Dynasty), Huisi (Hengshan, Nanyue, Sui Guangda period (567-568)), Zhiyi (Guoqing, Tiantai, Sui Dynasty), Huiyuan (Jingying, the capital, Sui Kaihuang period (581-600)), Huiyin (Cangyan, the capital, Sui Renshou period (601-604)), Fachang (Puguang, the capital, Sui Daye period (605-618)), Daoji (Pujiu, Puzhou, Sui Kaihuang period (581-600)), Xuanwan (Puguang, the capital, Sui Renshou period (601-604)), Falin (Longtian, Zhongnan, Tang Wude period (618-626)), Zhixi (Guoqing, Taizhou, Tang Zhenguan period (627-649)), Yibao (Cien, the capital, Tang Xianqing period (656-661)), Weixiu (Zhuangyan, the capital, Tang Longchi period (662-663)), Faming (Jiangling, Tang Shenlong period (705-707)), Yixing (Songyang, Zhongyue, Tang Kaiyuan period (713-741)), Chengguan (Qingliang, Wutai, Tang Qianyuan period (758-760)), Jianzhen (Dayun, Yangzhou, Tang Shenlong period (705-707)), Yuanzhao (Ximing, Jingzhao, Tang Kaiyuan period (713-741)), Zhenbiao (Geumsan, Baekje, Tang Kaiyuan period (713-741)), Duanfu (Anguo, the capital, Tang Jianzhong period (780-783)), Liangkai (Dongshan, Junzhou, Tang Xiantong period (860-874)), Xiyuan (Yingtian, Yuezhou, Tang Jingfu period (892-893)), Zhixuan (Hebei, Tang Dynasty), Chonghui (Zhangxin, the capital, Tang Dynasty), Guichen (Luohan, Zhangzhou, Later Tang Tiancheng period (926-930)), Chengchu (Xiangguo, Tokyo, Later Zhou Xiande period (954-960)), Xindao (Wenshu, Changde, Southern Song Jianyan period (1127-1130)), Dingxu (Sichan, Fuzhou, Southern Song Dynasty), Wunian (Huangbo, Ming Dynasty), Wuming (Shouchang, Ming Dynasty), Muyunmen (Tiantong, Ming and Qing Dynasties), Hanyuezang (Dengwei, Ming Dynasty), Wufengxue (Weishan, Ming Dynasty), Muchenmin (Tiantong, Qing Dynasty).
A total of forty-three people.
Table of Contents of Volume 3 of 'Excerpts of Eminent Monks'
(Their words are fair and upright, their actions are impartial. They regard glory and reputation with indifference. The fragile bones of today's people are pitiful, swayed by the slightest breeze. Their character transcends the mundane; who can compare with them?) Tanyun (Xiping, Jin Yixi period (405-418)), Bamo (Qiyuan, west of the capital, Song Yuanjia period (424-453)), Daojin (Gaochang, also known as Fajin, Song Dynasty), Tanluan (Shibi, Xihe, Wei Datong period (535-549)), Fajin
益州長陽隋開皇)富上(益州凈德隋)法藏(終南紫蓋隋開皇)圓光(新羅皇隆隋開皇)明瞻(終南智炬隋開皇)慧安(嵩岳少林隋大業)志寬(蒲州仁壽唐貞觀)慈藏(新羅僧統唐貞觀)明導(洛州天宮唐貞觀)道興(益州福勝唐貞觀)光儀(上都青龍唐開元)志賢(太原甘泉唐天寶)圓觀(洛京慧林唐大曆)玄素(潤州幽棲唐大寶)無著(五臺華嚴唐大曆)豐干(天臺國清唐先天)遺則(天臺佛窟唐元和)天然(丹霞唐元和)齊安(鹽官海昌唐元和)唯儼(朗州藥山唐元和)恒政(兆聖壽唐太和)德成(華亭船子)道旻(九峰)鑒空(洛陽香山唐)恒超(棣洲開元后梁乾化)法聰(襄陽景空後梁大定)貞辨(定州開元后唐)妙普(華亭青龍南宋建炎)了性(五臺普寧元至治)大同(紹興寶林元咸祐)慧日(天竺明洪武)應能(橫州壽佛明建文)達觀(紫柏)憨山清(匡山明)雪嶠(雲門明)萬如微(龍池明清)林野奇(天童明清)石車乘(金粟明)朝宗忍(寶花明)玉林琇(報恩清)石奇云(雪竇明清)浮石賢(天童清)百癡元(金粟明發清)
計四十七位
化高僧摘要卷四目
(大而能化。洽被幽深。群生異類。咸仰慈心。祥雲現彩。密室飛金。變化莫測也。罔不欽)。安清(雒陽東漢桓靈
【現代漢語翻譯】 現代漢語譯本： 益州長陽的隋開皇（公元581-600年）年間有富上(益州凈德隋)，終南紫蓋的隋開皇（公元581-600年）年間有法藏，新羅皇隆的隋開皇（公元581-600年）年間有圓光，終南智炬的隋開皇（公元581-600年）年間有明瞻，嵩岳少林的隋大業（公元605-618年）年間有慧安，蒲州仁壽的唐貞觀（公元627-649年）年間有志寬，新羅僧統的唐貞觀（公元627-649年）年間有慈藏，洛州天宮的唐貞觀（公元627-649年）年間有明導，益州福勝的唐貞觀（公元627-649年）年間有道興，上都青龍的唐開元（公元713-741年）年間有光儀，太原甘泉的唐天寶（公元742-756年）年間有志賢，洛京慧林的唐大曆（公元766-779年）年間有圓觀，潤州幽棲的唐大寶（具體時間待考）年間有玄素，五臺華嚴的唐大曆（公元766-779年）年間有無著，天臺國清的唐先天（公元712-713年）年間有豐干，天臺佛窟的唐元和（公元806-820年）年間有遺則，丹霞的唐元和（公元806-820年）年間有天然，鹽官海昌的唐元和（公元806-820年）年間有齊安，朗州藥山的唐元和（公元806-820年）年間有唯儼，兆聖壽的唐太和（公元827-835年）年間有恒政，華亭的船子（具體時間待考），九峰的道旻（具體時間待考），洛陽香山的唐（具體時間待考）年間有鑑空，棣洲開元之後的後梁乾化（公元911-915年）年間有恒超，襄陽景空的後梁大定（具體時間待考）年間有法聰，定州開元之後的後唐（具體時間待考）年間有貞辨，華亭青龍的南宋建炎（公元1127-1130年）年間有妙普，五臺普寧的元至治（公元1321-1323年）年間有了性，紹興寶林的元咸祐（公元1265-1274年）年間有大同，天竺明的洪武（公元1368-1398年）年間有慧日，橫州壽佛的明建文（公元1399-1402年）年間有應能，達觀(紫柏)，憨山清(匡山明)，雪嶠(雲門明)，萬如微(龍池明清)，林野奇(天童明清)，石車乘(金粟明)，朝宗忍(寶花明)，玉林琇(報恩清)，石奇云(雪竇明清)，浮石賢(天童清)，百癡元(金粟明發清)。
總計四十七位。
《化高僧摘要》卷四目錄
（大德能夠教化眾生，其教誨深奧精微，覆蓋面廣。所有眾生，包括不同種類的生命，都仰慕他的慈悲之心。常有祥雲呈現出絢麗的色彩，密室中顯現黃金。其變化莫測，令人欽佩。）安清(雒陽東漢桓靈)
【English Translation】 English version: During the Sui Kaihuang (581-600 AD) period, there was Fushang (Jingde, Yizhou, Sui) in Changyang, Yizhou; during the Sui Kaihuang (581-600 AD) period, there was Fazang in Zigaishan, Zhongnan; during the Sui Kaihuang (581-600 AD) period, there was Yuanguang in Huanglong, Silla; during the Sui Kaihuang (581-600 AD) period, there was Mingzhan in Zhiju, Zhongnan; during the Sui Daye (605-618 AD) period, there was Huian in Shaolin, Songyue; during the Tang Zhenguan (627-649 AD) period, there was Zhikuan in Renshou, Puzhou; during the Tang Zhenguan (627-649 AD) period, there was Cizang, the Sangtong of Silla; during the Tang Zhenguan (627-649 AD) period, there was Mingdao in Tiangong, Luozhou; during the Tang Zhenguan (627-649 AD) period, there was Daoxing in Fusheng, Yizhou; during the Tang Kaiyuan (713-741 AD) period, there was Guangyi in Qinglong, Shangdu; during the Tang Tianbao (742-756 AD) period, there was Zhixian in Ganquan, Taiyuan; during the Tang Dali (766-779 AD) period, there was Yuanguan in Huilin, Luojing; during the Tang Dabao (date unspecified) period, there was Xuansu in Youqi, Runzhou; during the Tang Dali (766-779 AD) period, there was Wuzhuo in Huayan, Wutai; during the Tang Xiantian (712-713 AD) period, there was Fenggan in Guoqing, Tiantai; during the Tang Yuanhe (806-820 AD) period, there was Yize in Foku, Tiantai; during the Tang Yuanhe (806-820 AD) period, there was Tianran in Danxia; during the Tang Yuanhe (806-820 AD) period, there was Qian in Haichang, Yanguan; during the Tang Yuanhe (806-820 AD) period, there was Weiyan in Yaoshan, Langzhou; during the Tang Taihe (827-835 AD) period, there was Hengzheng in Zhaoshengshou; Chuanzi of Huating (date unspecified); Daomin of Jiufeng (date unspecified); during the Tang Dynasty (date unspecified), there was Jiankong in Xiangshan, Luoyang; during the Qianhua period of the Later Liang Dynasty after the Kaiyuan period (911-915 AD), there was Hengchao in Dizhou; during the Dading period of the Later Liang Dynasty (date unspecified), there was Facong in Jingkong, Xiangyang; during the Later Tang Dynasty after the Kaiyuan period (date unspecified), there was Zhenbian in Dingzhou; during the Jianyan period of the Southern Song Dynasty (1127-1130 AD), there was Miaopu in Qinglong, Huating; during the Yuan Zhizhi (1321-1323 AD) period, there was Liaoxing in Puning, Wutai; during the Yuan Xianyou (1265-1274 AD) period, there was Datong in Baolin, Shaoxing; during the Ming Hongwu (1368-1398 AD) period, there was Huiri in Tianzhu; during the Ming Jianwen (1399-1402 AD) period, there was Yingneng in Shoufo, Hengzhou; Daguan (Zibo), Hanshan Qing (Kuangshan, Ming), Xueqiao (Yunmen, Ming), Wan Ruwei (Longchi, Ming-Qing), Lin Yeqi (Tiantong, Ming-Qing), Shi Checheng (Jin Su, Ming), Chao Zongren (Baohua, Ming), Yulin Xiu (Baoen, Qing), Shi Qiyun (Xuedou, Ming-Qing), Fushi Xian (Tiantong, Qing), Baichi Yuan (Jin Su, Ming-Qing).
A total of forty-seven individuals.
Table of Contents of 'Abstracts of Transforming High Monks', Volume 4
(Great virtues capable of transforming beings, profound and subtle teachings with broad coverage. All beings, including different kinds of life, admire his compassionate heart. Auspicious clouds often present splendid colors, and gold appears in the secret chamber. His transformations are unpredictable and admirable.) An Qing (Luoyang, Eastern Han Huanling)
)康僧會(建初吳建興)慧遠(廬山晉大義)曇翼(荊州長沙晉太元)僧瑾(京師靈根宋元徽)曇無竭(黃龍宋永初)僧倜(鄴西雲門齊天保)圓通(鄴下莊嚴齊武平)道判(終南龍池齊永明)僧范(鄴東大覺齊)明達(蜀部梁天監)法總(西京海覺隋開皇)童真(西京禪定隋開皇)道密(西京興善隋仁壽)曇榮(潞州法住隋)明凈(密州茂勝唐貞觀)道宣(京兆西明隋大業)義湘(雞林府唐總章)鑒元(漢州開照唐開元)法秀(京兆唐開元)靈坦(楊州華林唐大曆)道悟(荊州天皇唐大曆)元曉(新羅黃龍唐)法照(五臺竹林唐大曆)藏奐(明州棲心唐大曆)良準(鹽官法喜唐大中)智玄(彭州丹景唐大中)慧寂(袁州禪院唐)僧妙(蒲州仁壽周大統)凈真(松江興聖南宋)教亨(燕郡慶壽南宋)法忠(隆興黃龍南宋宣和)道悟(鄭州普照南宋大定)真凈(杭州天竺元至治)弘濟(杭州普福元大曆)蒙潤(杭州天竺元)則天真(海門明洪武)幻依(蘇州華明明萬曆)明德(嘉興東禪明萬曆)無異元來(博山明萬曆)隱元琦(黃檗明清)
(□頭有者采之。耳目不及聽之。雖去取。無褒貶)。 計四十一位
No. 1626
道高僧摘要卷一
武原居士 徐昌治覲周父 編輯
釋攝
摩騰
本中天竺人。善解大小乘經。常游化為任。昔經往天竺附庸小國。講金光明經。會敵國侵境。騰唯曰。經云能說此法。為地神所護。使所居安樂。今鋒鏑方始。曾是為益乎。乃誓以忘身。躬往和勸。遂二國交歡。由是顯譽。逮漢永平中。明皇帝。夜夢金人。飛空而至。乃大集群臣。以占所夢。通人傳毅奉答。臣聞西域有神。其名曰佛。陛下所夢將必是乎。帝以為然。即遣郎中蔡愔。博士弟子秦景等。使往天竺。尋訪佛法。愔等。于彼。遇見摩騰乃要還漢地。騰誓志弘通。不憚疲苦。冒涉流沙。至乎雒邑。明帝甚加賞接。于城西門外。立精舍以處之。漢地有沙門之始也。
釋道寵
姓張。俗名為賓。高齊元魏之際。國學大儒。雄安生者。連邦所重。時有李范張賓齊鏕安席。才藝所指。莫不歸宗。后俱依安下為嗣。年壯。領徒千餘。至趙州元氏縣。堰角寺側。從寺索水。沙彌持與。問具幾塵。方可飲之。素不內涉。惘然無對。乃以水澆面。賓大恧。謂徒屬曰。非以為水辱我。直顯佛法難思。吾今投心此道。宜各散。便於寺出家。聰明博大即具戒。遂入西山。廣尋藏部。神用深拔。慨嘆晚知。魏宣武帝。崇尚佛法。天竺梵僧菩提留支。初翻十地。在紫極殿。勒那摩提。在太極殿。各有禁衛。不許通
【現代漢語翻譯】 現代漢語譯本 摩騰
是中天竺（古印度中部）人。精通大小乘佛教經典，經常四處遊歷弘揚佛法。過去他曾到天竺的附屬小國講授《金光明經》。當時正逢敵國入侵，摩騰說：『經中說能宣講此法，會得到地神護佑，使所居住的地方安樂。現在戰火將起，這難道沒有益處嗎？』於是他立誓不顧自身安危，親自前往勸和，最終促成兩國和好。因此聲名遠揚。到了漢朝永平年間（58-75），明皇帝夜裡夢見金人從空中飛來。於是召集大臣占卜解夢。通人（博學之士）傳毅回答說：『臣聽說西域有神，名叫佛。陛下所夢的大概就是他吧。』皇帝認為有道理，就派遣郎中蔡愔、博士弟子秦景等人前往天竺尋訪佛法。蔡愔等人在那裡遇見摩騰，就邀請他到漢地。摩騰立志弘揚佛法，不畏懼疲勞辛苦，冒險穿越流沙，到達雒邑（今洛陽）。明帝非常賞識他，在城西門外建立精舍讓他居住。這是漢地有沙門（出家僧人）的開始。
釋道寵
姓張，俗名賓。是高齊、元魏（北魏）時期，國學大儒。是雄安一帶出生的人，連邦都很看重他。當時有李范、張賓、齊鏕、安席等人，他們的才藝所指，沒有人不歸服。後來都依附安氏門下。年壯時，帶領一千多名弟子到達趙州元氏縣堰角寺附近。他向寺廟要水，沙彌拿給他。他問：『要具備多少塵垢，才可以飲用？』沙彌平時不接觸這些，茫然不知如何回答。道寵就用水澆自己的臉。張賓非常慚愧，對弟子們說：『不是因為水羞辱我，而是顯現佛法難以思議。我現在決心投入佛道。你們各自散去吧。』於是就在寺廟出家。他聰明博學，很快就受了具足戒，於是進入西山，廣泛尋閱佛教經典。他對佛法的理解深刻透徹，感嘆自己知道得太晚了。魏宣武帝（500-515）崇尚佛法，天竺梵僧菩提留支最初在紫極殿翻譯《十地經》，勒那摩提在太極殿翻譯佛經，都有禁衛保護，不允許互相來往。
【English Translation】 English version Moteng
Was a native of Central India (ancient central India). He was well-versed in both Mahayana and Hinayana scriptures and often traveled to propagate the Dharma. In the past, he went to a small tributary state of India to lecture on the Golden Light Sutra. At that time, an enemy state invaded. Moteng said, 'The sutra says that those who can preach this Dharma will be protected by the earth deities, making the place where they live peaceful and happy. Now that war is about to break out, is this not beneficial?' So he vowed to disregard his own safety and personally went to mediate, eventually bringing about peace between the two countries. As a result, he became famous. During the Yongping era (58-75) of the Han Dynasty, Emperor Ming dreamed of a golden man flying from the sky. So he gathered his ministers to interpret the dream. The erudite Chuan Yi replied, 'I have heard that there is a deity in the Western Regions named Buddha. The one Your Majesty dreamed of must be him.' The emperor thought it made sense, so he sent the courtier Cai Yin, the doctoral disciple Qin Jing, and others to India to seek the Buddhist Dharma. Cai Yin and others met Moteng there and invited him to the Han land. Moteng was determined to propagate the Dharma, not fearing fatigue and hardship, and ventured across the desert, arriving at Luoyang (present-day Luoyang). Emperor Ming greatly appreciated him and built a monastery outside the west gate of the city for him to live in. This was the beginning of shramanas (ordained monks) in the Han land.
Shi Daochong
Whose surname was Zhang, and his secular name was Bin. He was a great Confucian scholar during the time of the Gao Qi and Yuan Wei (Northern Wei) dynasties. He was born in the Xiong'an area and was highly regarded by the states. At that time, there were Li Fan, Zhang Bin, Qi Lin, and An Xi, whose talents were admired by all. Later, they all became disciples of the An family. When he was young, he led more than a thousand disciples to the vicinity of Yanjiao Temple in Yuanshi County, Zhao Prefecture. He asked the temple for water, and a shramanera (novice monk) brought it to him. He asked, 'How many impurities must be present before it can be drunk?' The shramanera, who was not usually involved in such matters, was at a loss for words. Daochong then poured the water on his face. Zhang Bin was very ashamed and said to his disciples, 'It is not that the water humiliates me, but it reveals the inconceivable nature of the Buddhist Dharma. I am now determined to devote myself to the Buddhist path. You should all disperse.' So he became a monk at the temple. He was intelligent and erudite, and soon received the full precepts. Then he entered the Western Mountains and extensively studied the Buddhist scriptures. His understanding of the Dharma was profound and thorough, and he lamented that he had learned it too late. Emperor Xuanwu of the Wei Dynasty (500-515) revered the Buddhist Dharma. The Indian monk Bodhiruci first translated the Ten Bhumi Sutra in the Ziji Hall, and Ratnamati translated Buddhist scriptures in the Taiji Hall. Both had guards to protect them, and they were not allowed to communicate with each other.
言。校其所釋。恐有浮濫。始於永平元年。至四年方訖。及勘仇之。惟云有。不二不盡。那云。定不二不盡。一字為異。通共驚美。寵詣留支。訪所深極。乃授十地。曲教三冬。隨聞出疏。即而開學。聲唱高曠。鄴下榮推。時朝宰文雄魏收。邢子才。楊休之等。昔經寵席。官學由成。自遺世網。形名靡寄。相從來聽。寵默識之。於是同敦三大。罄此一心。悲慶相循。遂以聞奏。以德溢時命。義在旌隆。日賜黃金三兩。匠成學士。傳道千餘。其中高者。僧休。法繼誕禮。罕宜。儒果等。
釋寶唱
姓岑。吳郡人。少懷恢敏。勤田為業。至於傍求。傭書取濟。寓目疏略。便能強識。年十八。投僧祐律師。而出家焉。經律咨稟。有聲宗嗣。住莊嚴寺。博採群言。酌其精理。又惟開悟士俗。要以通濟為先。乃從處士顧道曠。呂僧智等。習聽經史莊易。會齊氏云季。遭亂入東。遠至閩越。討論舊業。天監四年。便還都下。乃敕為新安寺主帝以時會云雷。遠近清晏。風雨調暢。百穀年登。上資三寶。福被黔黎。下敕令唱。總撰集錄。以擬時要。或建福禳災。或禮懺除障。或饗接神鬼。或祭祀龍王。部類區分。近將百卷。八部神名。以為三卷。包括幽奧。詳略古今。故諸所祈求。帝必親覽。天監七年。帝以法海浩浣淺識
{ "translations": [ "現代漢語譯本：\n說。校對寶寵法師所翻譯的經文，恐怕有浮誇和遺漏之處。從永平元年（58年）開始，到四年（61年）才完成。等到勘對校正，只說有『不二』和『不盡』。那云法師確定為『定不二不盡』，只一字之差，大家都驚歎讚美。寶寵法師前往留支法師處，請教深奧的義理，於是留支法師傳授他十地之說，用三年時間詳細教導。寶寵法師隨聽隨寫出疏解，隨即開始講學，聲音高亢洪亮，在鄴下受到推崇。當時朝廷大臣文雄魏收、邢子才、楊休之等，過去都曾是寶寵法師座下的學生，官學因此得以成就。他們自己捨棄世俗的牽絆，不追求名利，相繼前來聽講，寶寵法師默默地記住了他們。於是大家一同致力於三大事業，竭盡一心，悲喜交加，於是上奏朝廷。因為寶寵法師的德行超過了當時的期望，他的義理應該得到表彰，皇帝每天賞賜黃金三兩，培養成學士，傳道授業千餘人，其中高才者有僧休、法繼、誕禮、罕宜、儒果等。\n\n釋寶唱（？-？）\n\n姓岑，吳郡人。從小就聰明敏捷，以耕田為業，至於業餘時間，就靠替人抄書來維持生計。看書時粗略瀏覽，就能牢記於心。十八歲時，投奔僧祐律師而出家。在經律方面的請教，很有聲望，繼承了僧祐律師的宗風。住在莊嚴寺，廣泛採納各種言論，選取其中的精妙之處。又認為開導士人和百姓，要以通俗易懂為先，於是跟隨處士顧道曠、呂僧智等，學習經史和《莊子》、《周易》。適逢齊朝末年，遭遇戰亂而進入東方，遠至閩越一帶，討論舊有的學業。天監四年（505年），便返回都城。於是皇帝下令讓寶唱法師擔任新安寺的住持。皇帝認為當時社會安定，天下太平，風調雨順，五穀豐登，上可資助三寶，福澤百姓，於是下令讓寶唱法師總撰集錄，以適應時勢的需要。或者建立福業以禳除災禍，或者禮拜懺悔以消除業障，或者宴饗神鬼，或者祭祀龍王，分門別類，接近百卷。將八部神明的名字，作為三卷，包括幽深奧妙之處，詳略兼顧古今。所以各種祈求，皇帝必定親自審閱。天監七年（508年），皇帝認為法海浩瀚，淺薄的見識難以理解。", "English_translations": [ "English version:\nHe spoke. Proofreading his translations, fearing there might be exaggerations or omissions. Starting from the first year of Yongping (58 AD) and finishing in the fourth year (61 AD). Upon collation, it was only said that there were 'non-duality' and 'non-exhaustion'. Dharma Master Nayun determined it to be 'definitely non-dual and non-exhaustive', a difference of only one word, which everyone admired. Baochong went to see Dharma Master Liuzhi to inquire about profound meanings, and Liuzhi then taught him the theory of the Ten Grounds, instructing him in detail for three years. Baochong wrote commentaries as he listened, and then began lecturing, his voice loud and clear, and he was revered in Ye. At that time, court officials Wenxiong Wei Shou, Xing Zicai, Yang Xiuzhi, and others had been students under Baochong, and official learning was thus achieved. They themselves abandoned worldly ties, not seeking fame or fortune, and came to listen, which Baochong silently noted. Thus, they all devoted themselves to the Three Great Tasks, with all their hearts, experiencing both sorrow and joy, and then reported to the court. Because Baochong's virtue exceeded expectations and his teachings deserved recognition, the emperor rewarded him with three taels of gold daily, cultivating him as a scholar, teaching over a thousand people, among whom the most talented were Sengxiu, Faji, Danli, Hanyi, Ruguo, and others.\n\n釋寶唱 (Shì Bǎochàng) (?-?)\n\nSurname Cen, from Wujun. From a young age, he was intelligent and quick-witted, making a living by farming. In his spare time, he supported himself by copying books. He could memorize what he read with just a brief glance. At the age of eighteen, he joined the lawyer Sengyou and became a monk. His inquiries into the sutras and precepts were highly regarded, inheriting Sengyou's lineage. He lived in Zhuangyan Temple, widely adopting various opinions, selecting the essence of them. He also believed that enlightening scholars and the common people required accessibility, so he followed hermits Gu Daokuang, Lü Sengzhi, and others to study the classics, history, Zhuangzi, and the Book of Changes. During the late Qi dynasty, he encountered war and entered the East, reaching the Minyue area, discussing old studies. In the fourth year of Tianjian (505 AD), he returned to the capital. The emperor then ordered Baochang to serve as the abbot of Xin'an Temple. The emperor believed that society was stable, the world was peaceful, the weather was favorable, and the harvest was abundant, which could support the Three Jewels and benefit the people, so he ordered Baochang to compile and record in order to meet the needs of the times. Whether it was to establish merit to ward off disasters, or to repent to eliminate karma, or to feast gods and ghosts, or to sacrifice to the Dragon King, the categories were divided into nearly a hundred volumes. The names of the Eight Classes of Gods were included in three volumes, encompassing the profound and mysterious, with details covering both ancient and modern times. Therefore, the emperor personally reviewed all kinds of requests. In the seventh year of Tianjian (508 AD), the emperor believed that the sea of Dharma was vast and shallow knowledge was difficult to understand." ] }
難尋。敕莊嚴僧旻。于定林上寺。纘眾經要抄。八十八卷。又敕開善智藏。纘眾經理義。號曰義林。八十卷。又敕建元僧朗。注大般涅槃經。七十二卷。並唱兼贊其功。綸綜終始。緝成部帙。及簡文之在春坊。尤耽內教。撰法寶聯璧。二百餘卷。令寶唱綴比區別其類遍略之流。帝以佛法沖奧。近識難通。又敕唱詳敘佛理弘義。號曰續法輪論。合七十餘卷。又撰法集。一百三十卷。上既親覽。流通內外。十四年。敕安樂寺僧紹。撰華林佛殿經目。未愜帝旨。又敕唱重撰。遂敕掌華林園寶云經藏。搜求遺逸。備造三卷。以用供上。又敕撰。經律異相五十五卷。飯聖僧法五卷。帝又注大品經五十卷。於時佛教隆盛。無得稱焉。自武帝應運。時年三十有七。在位四十九載深以太后早傾。常懷哀感嘆曰。雖有四海之尊。無由得申罔極。故留心釋典。以八部般若。為心良田。是諸佛由生。又即除災滌累。收采眾經。躬述註解。親臨法座。講讀敷弘。用此善因。崇津靈識。頻代二皇捨身為僧給使。每一舍時。地為之震。相繼齋講不斷法輪。為太祖文皇于鐘山竹澗。建大愛敬寺。經營雕麗。奄若天宮。周宇環繞。千有餘僧。四事供給。中院正殿。有栴檀像。舉高丈八。又于寺中龍淵別殿。造金銅像舉高丈八。躬申供養。每入頂禮。歔欷
哽噎。不能自勝。預從左右。無不下泣。又為獻太后。于青溪西岸。建陽城門。路東起大智度寺。京師夾里。爽塏。通博。朝匝之中途。川陸之顯要。殿堂宏敞。寶塔七層。正殿亦造丈八金像。以申追福。五百諸尼。四時講誦。寺成之日。帝顧謂羣后曰。建斯兩寺。奉福二皇。用表罔極之情。以達追遠之思。而不能遣蓼莪之哀。復于中宮。起至敬殿。景陽臺。立七廟室。設二皇座。具備諸禮。冠蘊奩篋。舉目興慕。晨昏如在。衣服輕暖。隨時代易。斯奇芳旨。應時日薦。帝又以國務。不獲朝夕侍食。惟有朔望。親奉饋奠。而無所瞻仰。內心崩潰。如焚如灼。又作聯珠五十首。以明孝道。又制孝思賦廣統孝本。至於安上治民移風易俗度越終古。無得而稱。故元帝云。伏尋我皇之為孝也。四運推移。不以榮枯。遷貿五德。更用不以貴賤革心。臨朝端默。過隙之思彌軫。垂拱巖廊。風樹之悲逾切。潔齋宗廟。虔事郊禋。言未發而涕零。容不改而傷慟。所謂終身之憂者是也。蓋虞舜。夏禹。周文。梁帝。萬載論孝四人而已。又以國學員限。隔于貴賤。乃更置五館。招引寒俊。故孔釋二門。榮茂峙列。唱當斯世。頻奉璽書預參翻譯。
釋法建
廣漢雒縣人。姓朱。誦經一千卷。仍多閑暇。遨遊偶俗忽復閉門。則累日
【現代漢語翻譯】 現代漢語譯本：哽咽，悲傷得不能自已。想跟隨在皇帝左右，沒有不下跪哭泣的。又為獻太后，在青溪西岸，建造陽城門。大路東邊建造大智度寺。京城內的里巷，地勢高爽開闊，四通八達。寺廟位於京城朝拜的中心地帶，是水陸交通的要道。殿堂宏偉寬敞，寶塔高七層。正殿也鑄造了丈八高的金像，用來表達追思祈福的心意。五百名尼姑，一年四季都在寺中講經誦經。寺廟建成之日，皇帝回頭對群臣說：『建造這兩座寺廟，是爲了給兩位先皇祈福，用以表達無盡的思念之情，來寄託追念先人的心意。』但仍然無法排解喪親的悲哀，又在中宮，建造至敬殿、景陽臺，設立七座宗廟的祭室，擺放兩位先皇的牌位，完備各種禮儀。看到先皇的冠冕、衣物，就睹物思人，早晚都像先皇還在世一樣。衣服隨著季節變化而更換，新鮮的食物，也應時進獻。皇帝又因為國事繁忙，不能早晚侍奉先皇用餐，只有在每月初一、十五，親自奉上祭品。因為不能瞻仰先皇的儀容，內心崩潰，如焚如灼。又創作了《聯珠》五十首，來闡明孝道。又撰寫了《孝思賦》，廣泛地闡述孝道的根本，至於安定國家、治理人民、移風易俗，其功德超越古今，無法用言語來形容。所以元帝說：『我仔細考察我皇上的孝道，四季更替，不因榮華或衰敗而改變；五德輪轉，不因地位尊貴或卑賤而改變心意。』臨朝時沉默不語，即使是很短的時間，思念之情也更加強烈；垂拱而治，身在朝堂之上，對風中樹木的悲傷也更加深切。在宗廟中齋戒，虔誠地祭祀天地。話還沒說出口，眼淚就已落下，容貌沒有改變，但內心卻極度悲傷，這就是所謂的終身之憂啊。大概虞舜、夏禹、周文王、梁武帝（502-549），才能被後世稱頌為萬代孝道的典範。皇帝又因為國子學的學員受到出身貴賤的限制，於是又設定了五館，招攬出身貧寒但有才華的俊才。所以孔教和佛教，都能夠繁榮興盛，在當世備受推崇。經常奉皇帝的詔書參與佛經的翻譯。
釋法建（釋：佛教；法建：人名）
廣漢郡雒縣人，姓朱。能背誦一千卷佛經，還有很多空閑時間。有時會外出遊玩，與世俗之人交往，有時又會閉門不出，一連幾天。
【English Translation】 English version: He choked with sobs, unable to control himself. He wished to attend the emperor at all times, and everyone around him wept. Furthermore, for Empress Xian, he built Yangcheng Gate on the west bank of Qingxi River. East of the main road, he erected the Great Wisdom Temple (Dazhi du si). The capital's alleys were spacious and well-ventilated, with thoroughfares in all directions. The temple was situated in the heart of the capital, a vital hub for both land and water transportation. The halls were grand and expansive, with a seven-story pagoda. In the main hall, a sixteen-foot-tall golden statue was cast to express his longing and seek blessings. Five hundred nuns chanted scriptures throughout the year. On the day the temple was completed, the emperor turned to his ministers and said, 'Building these two temples is to pray for blessings for the two deceased emperors, to express boundless affection, and to convey the longing for our ancestors.' Yet, he could not dispel the sorrow of bereavement. He also built the Supreme Reverence Hall (Zhi Jing Dian) and Jingyang Terrace in the central palace, establishing seven ancestral shrines, placing the tablets of the two deceased emperors, and completing all the rituals. Seeing the emperors' crowns and clothing, he was filled with longing, as if they were still alive, morning and evening. The clothing was changed with the seasons, and fresh delicacies were offered daily. Furthermore, as the emperor was occupied with state affairs and could not serve the emperors' meals morning and evening, he personally offered sacrifices on the first and fifteenth of each month. Unable to behold their countenances, his heart was broken, as if burned and scorched. He also composed fifty 'Linked Pearls' (Lian Zhu) poems to elucidate filial piety. He also wrote the 'Ode to Filial Thoughts' (Xiao Si Fu), extensively expounding the foundation of filial piety. As for stabilizing the country, governing the people, and transforming customs, his merits surpassed antiquity and could not be described in words. Therefore, Emperor Yuan said, 'I carefully examine the filial piety of our emperor. The four seasons change, but his devotion does not waver with prosperity or decline; the five virtues rotate, but his heart does not change with nobility or lowliness.' When attending court, he remained silent, and even a brief moment intensified his longing; when governing with folded hands, the sorrow for the wind-swept trees deepened. He fasted in the ancestral temple and reverently worshipped Heaven and Earth. Before words were spoken, tears fell, and though his countenance remained unchanged, his heart was deeply grieved. This is what is meant by lifelong sorrow. It is said that only Yu Shun, Xia Yu, King Wen of Zhou, and Emperor Wu of Liang (502-549) can be regarded as paragons of filial piety for all ages. Furthermore, because the students of the National Academy (Guo Xue) were limited by their noble or humble origins, he established five more academies to attract talented individuals from humble backgrounds. Therefore, both Confucianism and Buddhism flourished and were highly esteemed in that era. He frequently received imperial edicts to participate in the translation of Buddhist scriptures.
Shi Fajian (Shi: Buddhism; Fajian: name)
A native of Luoxian County in Guanghan Commandery, with the surname Zhu. He could recite a thousand volumes of Buddhist scriptures and still had plenty of leisure time. Sometimes he would go out and associate with worldly people, and sometimes he would shut himself up for days on end.
不出。無所食矣。唯聞誦經。然小聲吟諷。音不外徹。有人倚壁。竊聽臨響。但聞斖斖溜溜。似伏流之吐波。武陵王東下。令弟規。守益州。魏遣將軍尉遲迥來代蜀。規既降款。城內大有名僧。皆被拘禁。至夜忽有光明。迥遣人尋光。乃見諸僧並睡。唯法建端坐誦經。光從口出迥聞。自到建所。頂禮坐聽。至旦始休。迥問曰。法師昨夜所誦。名作何經。答曰。華嚴經下帙十卷。迥曰。何不從頭誦之。答曰。貧道誦次到此耳。迥曰。法師誦得幾許。答曰。貧道發心欲誦一藏。今始得千卷。迥欲試之。曰屈總誦一遍。應不勞損耶。建報曰。讀誦經典。沙門常事。豈憚勞苦。乃設高座。令諸僧眾並執本聽。法建登座為誦。或似急流之注峻壑。其吐納音句。呼噏氣息。或類清風之入高松。聰明者。才聞餘音。情疏意逸者。空望塵躅。七日七夜。數已滿千。猶故不止。迥起謝曰弟子兵將不得久停。請從此辭。諸僧因並釋散。迥既出。嘆息曰。自如來滅度后。阿難號為總持。豈能過此。蜀中乃有如此人。所以常保安樂。奇哉奇哉。建年八十終。
釋慧恭者
益州成都人。姓周氏。周未廢佛法之時。與同寺惠遠結契勤學。遠直詣長安聽采。恭長往荊楊訪道。遠於京師。聽得阿毗曇論迦延拘舍地持成寔毗婆沙攝大乘。還益
【現代漢語翻譯】 現代漢語譯本： 沒有食物了。什麼都吃不到了。只能聽到誦經的聲音。然而聲音很小，只是低聲吟誦，聲音傳不出去。有人靠著墻壁，偷偷地聽著，只能聽到『斖斖溜溜』的聲音，像是地下水涌出的波浪。武陵王向東進發，命令他的弟弟規，鎮守益州。北魏派遣將軍尉遲迥來代替鎮守蜀地。規已經投降，城內有名望的僧人，都被拘禁起來。到了晚上忽然有光明出現。尉遲迥派人尋找光亮，才發現眾僧都在睡覺，只有法建端坐著誦經，光從他的口中發出。尉遲迥聽到后，親自來到法建所在的地方，頂禮膜拜，坐著聽他誦經，直到天亮才停止。尉遲迥問道：『法師昨夜所誦的，名字是什麼經？』回答說：『是《華嚴經》（Avatamsaka Sutra）的下帙十卷。』尉遲迥說：『為什麼不從頭開始誦呢？』回答說：『貧道誦經的順序到這裡了。』尉遲迥問：『法師誦了多少了？』回答說：『貧道發願要誦一部經藏，現在才誦了一千卷。』尉遲迥想要試探他，說：『請您總共誦一遍，應該不費力吧？』法建回答說：『讀誦經典，是沙門（Śrāmaṇa，佛教出家人的通稱）的日常事務，怎麼會怕勞苦呢？』於是設定高座，讓眾僧都拿著經本聽他誦經。法建登上高座開始誦經，有時像急流傾瀉于陡峭的山谷，他吐納音句，呼吸氣息，有時又像清風吹入高大的松樹林。聰明的人，才聽到餘音，情感疏遠、心意散漫的人，只能空望著他的足跡。七天七夜，數量已經滿了千卷，仍然沒有停止。尉遲迥起身謝罪說：『弟子率領兵將不能久留，請允許我從此告辭。』眾僧因此都被釋放解散。尉遲迥出來后，嘆息道：『自從如來（Tathāgata，佛的稱號）滅度后，阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）被稱為總持，難道還能超過這個人嗎？蜀地竟然有這樣的人，所以常常能夠保安康樂。真是奇妙啊，真是奇妙啊！』法建八十歲時去世。
釋慧恭
益州成都人。姓周氏。在北周（557年-581年）尚未廢除佛法的時候，與同寺的惠遠結伴勤奮學習。惠遠直接前往長安聽講學習，慧恭則長期前往荊州、揚州訪道。惠遠在京師，聽得了《阿毗曇論》（Abhidharma）、《迦延》（Kātyāyana）、《拘舍》（Kośa，即《俱舍論》）、《地持》（Yogācārabhūmi-śāstra，瑜伽師地論）、《成實》（Satyasiddhi-śāstra，成實論）、《毗婆沙》（Vibhāṣā，即《大毗婆沙論》）、《攝大乘》（Mahāyānasaṃgraha）。返回益州。
【English Translation】 English version: There was no food left. There was nothing to eat. Only the sound of chanting could be heard. However, it was a soft, low murmur, the sound not carrying far. Someone leaned against the wall, eavesdropping, hearing only a '斖斖溜溜' sound, like the murmur of an underground stream. When Prince Wuling went east, he ordered his younger brother Gui to guard Yizhou. The Wei Dynasty sent General Yuchi Jiong to replace him in governing Shu. Gui had already surrendered, and the famous monks within the city were all imprisoned. At night, suddenly there was a light. Yuchi Jiong sent people to find the light, and they saw all the monks were asleep, except for Fa Jian, who was sitting upright, chanting scriptures, the light emanating from his mouth. Yuchi Jiong heard this and personally went to where Fa Jian was, prostrated himself, and sat listening until dawn. Yuchi Jiong asked, 'Venerable Master, what scripture were you chanting last night?' He replied, 'It was the latter ten volumes of the Avatamsaka Sutra (華嚴經).' Yuchi Jiong said, 'Why not chant it from the beginning?' He replied, 'This poor monk's recitation had reached this point.' Yuchi Jiong asked, 'How much have you recited, Venerable Master?' He replied, 'This poor monk vowed to recite an entire Tripitaka (經藏), and has only reached a thousand volumes.' Yuchi Jiong wanted to test him, saying, 'Would it be too much trouble to recite it all once?' Fa Jian replied, 'Reading and reciting scriptures is a common practice for a Śrāmaṇa (沙門, Buddhist monastic), how could I fear hardship?' So a high seat was set up, and all the monks were instructed to hold their texts and listen. Fa Jian ascended the seat and began to recite, sometimes like a rapid stream pouring into a steep ravine, his articulation and breath, sometimes like a clear breeze entering tall pine trees. Intelligent people could only hear the remaining sounds, while those with distant emotions and scattered minds could only gaze at his footprints. For seven days and seven nights, the number had reached a thousand volumes, yet he still did not stop. Yuchi Jiong rose and apologized, saying, 'This disciple's troops cannot stay for long, please allow me to take my leave.' The monks were then released and dispersed. After Yuchi Jiong left, he sighed and said, 'Since the Tathāgata (如來, 'Thus Gone One', an epithet of the Buddha) passed away, Ānanda (阿難, one of the ten principal disciples of the Buddha, known for his memory) has been called the 'Guardian of the Dharma', but could he surpass this man? That there is such a person in Shu, is why they are always safe and happy. Wonderful, wonderful!' Fa Jian died at the age of eighty.
釋慧恭 (Shi Hui Gong)
He was a native of Chengdu in Yizhou, with the surname Zhou. Before the Northern Zhou Dynasty (北周, 557-581 CE) abolished Buddhism, he and Huiyuan from the same temple made a pact to study diligently. Huiyuan went directly to Chang'an to listen and learn, while Huigong traveled extensively to Jingzhou and Yangzhou to seek the Dao. In the capital, Huiyuan heard and learned the Abhidharma (阿毗曇論), Kātyāyana (迦延), Kośa (拘舍, i.e., Abhidharmakośabhāṣya), Yogācārabhūmi-śāstra (地持, Treatise on the Stages of Yoga Practice), Satyasiddhi-śāstra (成實, Treatise on the Establishment of Truth), Vibhāṣā (毗婆沙, i.e., Mahāvibhāṣā), and Mahāyānasaṃgraha (攝大乘). He then returned to Yizhou.
州講授。道俗欽重。䞋施盈積。恭后從江左來還。二人相遇。欣歡共敘。離別三十餘年。同宿數夜。語說言談。遠如泉涌。恭竟無所道。遠問恭曰。離別多時。今得相見。慶此歡會。伊何可論。但覺仁者無所說。將無所得耶。恭對曰。為性闇劣。都無所解。遠曰大無所解。可不誦一部經乎。恭答曰。唯誦得觀世音經一卷。遠厲色曰。觀世音經。小兒童子。皆能誦之。何煩大汝許人乎。且仁者童子出家。與遠立誓。望證道果。豈復三十餘年。唯誦一卷經。如指許大。是非闇鈍。懶墮所為。請與斷交。愿法師早去。無增遠之煩惱也。恭曰。經卷雖小。佛口所說。遵敬者得無量福。輕慢者得無量罪。仰愿暫息瞋心。當爲法師誦一遍。即與長別。遠大笑曰。觀世音經。是法華經普門品遠已講之。數過百遍。如何始欲鬧人耳乎。恭曰。書云。人能弘道。非道弘人。但至心聽佛語。豈得以人棄法乃于庭前結壇。壇中安高座。繞壇數匝頂禮。升高座。遠不得已。于檐下。據大床坐聽。恭始發聲唱經題。異香氤氳。遍滿房宇。及入文天上作樂。雨四種花。經訖下座。華樂方歇。惠遠接足頂禮。淚下交流。謝曰。惠遠臭穢死屍。敢行天日之下。乞暫留。賜見教誨。恭曰。非恭所能。諸佛力耳。即日拂衣長揖。沿流而去不知所之。
釋曇倫
姓孫。汴州俊儀人。十三出家。住修福寺依端禪師。端誡倫曰。汝繫心鼻端。可得靜也。倫曰。若見有心。可系鼻端。本來不見心相。不知何所繫也。咸怪其言。嗟其近學。如何遠悟。故在眾末。禮悔之時。隨即入定。大眾彈指。心恒加敬。後送缽上堂。未至中路。卓然入定。持缽不傾。師大深賞。異時告曰。令汝學坐。先凈昏情。猶如剝蔥。一一重重剝卻。然後得凈。倫曰。若見有蔥。可有剝削。本來無蔥。何所剝也。師曰此大根大莖。非吾所及。不敢役使。進具已后。讀經禮佛。都所不為。但閉房不出。行住坐臥。唯離念心。以終其志。次知直歲。守護僧物。約勒家人曰。犬有別食。莫與僧粥。家人以為常事。不用倫言。犬乃於前嘔出僧粥。道俗咸伏其敬慎。又有義學論士諍來問者隨言即遣。無所掛礙。仁壽二年。獻后亡。興造禪室。召而處之。還即掩關。依舊習業。時人目之。為臥倫也。有興善粲法師者。三國論首。無學不長。怪倫臥禪。言問清遠。遂入房與語。探究是非。倫笑曰。隨意相審。遂三日三夕法樂不眠。倫述般若無底。空華𦦨水。無衣無主不立正邪。本性清凈。粲乃投地敬之。倫在京師。善巧方便。有玄琬律師。靜琳法師。率門人僧伽凈等。往來受法。武德末年疾甚。于莊嚴寺傍看
【現代漢語翻譯】 現代漢語譯本 釋曇倫
曇倫法師，俗姓孫，是汴州俊儀縣人。十三歲出家，住在修福寺，跟隨端禪師學習。端禪師告誡曇倫說：『你可以把心專注于鼻尖，這樣就能得到清靜。』曇倫回答說：『如果我能看到有一個『心』，那就可以把它繫在鼻尖上。但我本來就看不到『心』的形相，又該繫在哪裡呢？』大家都覺得他的話很奇怪，認為他只學了些皮毛，怎麼能有如此深刻的領悟。因此，曇倫在僧眾中地位很低。每當禮拜懺悔的時候，他隨即入定。大眾雖然彈指，但他心裡始終保持恭敬。後來，有一次他送缽上堂，還沒走到一半，就突然入定，拿著缽卻一點也沒有傾斜。端禪師非常讚賞他。有一次，端禪師告訴他說：『讓你學習坐禪，首先要清除昏沉的情緒，就像剝洋蔥一樣，一層一層地剝掉，然後才能得到清凈。』曇倫回答說：『如果我能看到有洋蔥，那就可以剝削它。但本來就沒有洋蔥，又剝什麼呢？』端禪師說：『你真是大根器，我比不上你，不敢役使你。』此後，曇倫不再讀經禮佛，只是閉門不出，無論行走、站立、坐臥，都只是遠離妄念，以此作為自己的志向。
後來，曇倫擔任直歲，負責守護寺院的財物。他告誡家人說：『狗有自己的食物，不要給它吃僧眾的粥。』家人以為是平常事，沒有聽從曇倫的話。結果，狗當著大家的面嘔吐出了僧眾的粥。道俗之人都敬佩他的謹慎。又有研究義學的論士前來辯論，曇倫隨口應答，沒有絲毫障礙。
唐高祖仁壽二年（602年），獻後去世，興建禪室，召曇倫入住，但他還是閉門不出，依舊修習自己的功課。當時的人稱他為『臥倫』。
有位興善寺的粲法師，精通三國論，學問淵博。他覺得曇倫的『臥禪』很奇怪，就向清遠法師詢問。於是，粲法師進入曇倫的房間與他交談，探究是非。曇倫笑著說：『請隨意審問。』於是，兩人三天三夜說法論道，不眠不休。曇倫闡述般若的無底、空華的虛幻、𦦨水的無常，以及無衣無主、不立正邪、本性清凈的道理。粲法師聽后，投地敬拜。
曇倫在京師時，善於運用方便法門。有玄琬律師、靜琳法師，率領門人僧伽凈等人，前來向他學習佛法。唐高祖武德年間（618-626年），曇倫病重，住在莊嚴寺旁邊看護。
English version Shramaṇa Tanlun
His surname was Sun, and he was a native of Junyi in Bianzhou. He left home at the age of thirteen and resided at Xiufu Monastery, where he followed Dhyana Master Duan. Duan admonished Tanlun, saying, 'You can focus your mind on the tip of your nose to attain stillness.' Tanlun replied, 'If I could see a 'mind,' then I could tie it to the tip of my nose. But I inherently do not see the form of the 'mind,' so where should I tie it?' Everyone found his words strange, thinking he had only learned superficial knowledge and how could he have such profound insight. Therefore, Tanlun's position among the monks was low. Whenever it was time for prostration and repentance, he would immediately enter samadhi. Although the assembly snapped their fingers, he always maintained reverence in his heart. Later, once when he was delivering a bowl to the hall, he suddenly entered samadhi halfway there, holding the bowl without tilting it at all. Master Duan greatly admired him. On another occasion, Master Duan told him, 'When I have you study seated meditation, first purify your dull emotions, just like peeling an onion, peeling away each layer one by one, and then you can attain purity.' Tanlun replied, 'If I could see an onion, then I could peel it. But inherently there is no onion, so what should I peel?' Master Duan said, 'You truly have great roots and potential, which I cannot match, and I dare not employ you.' After that, Tanlun no longer read scriptures or prostrated to the Buddha, but simply closed his door and did not come out. Whether walking, standing, sitting, or lying down, he only distanced himself from deluded thoughts, taking this as his aspiration.
Later, Tanlun served as the director of the year, responsible for guarding the monastery's property. He warned his family, saying, 'The dog has its own food; do not give it the monks' congee.' The family thought it was a common matter and did not listen to Tanlun's words. As a result, the dog vomited the monks' congee in front of everyone. Both Daoists and laypeople admired his caution.
There were also scholars of doctrinal studies who came to debate, and Tanlun answered them spontaneously, without any hindrance.
In the second year of Renshou (602 CE) during the reign of Emperor Gaozu of the Sui Dynasty, Empress Xian passed away, and a meditation hall was built. Tanlun was summoned to reside there, but he still closed his door and continued to practice his own cultivation. People at the time called him 'reclining Tanlun'.
There was a Dharma Master Can of Xingshan Monastery, who was proficient in the Three Treatises and had extensive learning. He found Tanlun's 'reclining meditation' strange, so he inquired with Dharma Master Qingyuan. Thereupon, Dharma Master Can entered Tanlun's room and spoke with him, exploring right and wrong. Tanlun smiled and said, 'Please examine me as you wish.' Thus, the two of them discussed the Dharma for three days and three nights without sleeping. Tanlun expounded the bottomlessness of Prajna (wisdom), the illusion of empty flowers, the impermanence of 𦦨 water, and the principles of having no clothes and no master, not establishing right or wrong, and the inherent purity of one's nature. After listening, Dharma Master Can prostrated to the ground in reverence.
When Tanlun was in the capital, he was skilled in using expedient means. There were Vinaya Master Xuanwan and Dharma Master Jinglin, who led their disciples, including Sanghanjing, to come and learn the Dharma from him. During the late years of Wude (618-626 CE) during the reign of Emperor Gaozu of the Tang Dynasty, Tanlun became seriously ill and resided next to Zhuangyan Monastery to recuperate.
【English Translation】 Shramaṇa Tanlun
His surname was Sun, and he was a native of Junyi in Bianzhou. He left home at the age of thirteen and resided at Xiufu Monastery, where he followed Dhyana Master Duan. Duan admonished Tanlun, saying, 'You can focus your mind on the tip of your nose to attain stillness.' Tanlun replied, 'If I could see a 'mind,' then I could tie it to the tip of my nose. But I inherently do not see the form of the 'mind,' so where should I tie it?' Everyone found his words strange, thinking he had only learned superficial knowledge and how could he have such profound insight. Therefore, Tanlun's position among the monks was low. Whenever it was time for prostration and repentance, he would immediately enter samadhi. Although the assembly snapped their fingers, he always maintained reverence in his heart. Later, once when he was delivering a bowl to the hall, he suddenly entered samadhi halfway there, holding the bowl without tilting it at all. Master Duan greatly admired him. On another occasion, Master Duan told him, 'When I have you study seated meditation, first purify your dull emotions, just like peeling an onion, peeling away each layer one by one, and then you can attain purity.' Tanlun replied, 'If I could see an onion, then I could peel it. But inherently there is no onion, so what should I peel?' Master Duan said, 'You truly have great roots and potential, which I cannot match, and I dare not employ you.' After that, Tanlun no longer read scriptures or prostrated to the Buddha, but simply closed his door and did not come out. Whether walking, standing, sitting, or lying down, he only distanced himself from deluded thoughts, taking this as his aspiration.
Later, Tanlun served as the director of the year, responsible for guarding the monastery's property. He warned his family, saying, 'The dog has its own food; do not give it the monks' congee.' The family thought it was a common matter and did not listen to Tanlun's words. As a result, the dog vomited the monks' congee in front of everyone. Both Daoists and laypeople admired his caution.
There were also scholars of doctrinal studies who came to debate, and Tanlun answered them spontaneously, without any hindrance.
In the second year of Renshou (602 CE) during the reign of Emperor Gaozu of the Sui Dynasty, Empress Xian passed away, and a meditation hall was built. Tanlun was summoned to reside there, but he still closed his door and continued to practice his own cultivation. People at the time called him 'reclining Tanlun'.
There was a Dharma Master Can of Xingshan Monastery, who was proficient in the Three Treatises and had extensive learning. He found Tanlun's 'reclining meditation' strange, so he inquired with Dharma Master Qingyuan. Thereupon, Dharma Master Can entered Tanlun's room and spoke with him, exploring right and wrong. Tanlun smiled and said, 'Please examine me as you wish.' Thus, the two of them discussed the Dharma for three days and three nights without sleeping. Tanlun expounded the bottomlessness of Prajna (wisdom), the illusion of empty flowers, the impermanence of 𦦨 water, and the principles of having no clothes and no master, not establishing right or wrong, and the inherent purity of one's nature. After listening, Dharma Master Can prostrated to the ground in reverence.
When Tanlun was in the capital, he was skilled in using expedient means. There were Vinaya Master Xuanwan and Dharma Master Jinglin, who led their disciples, including Sanghanjing, to come and learn the Dharma from him. During the late years of Wude (618-626 CE) during the reign of Emperor Gaozu of the Tang Dynasty, Tanlun became seriously ill and resided next to Zhuangyan Monastery to recuperate.
。寂然。有問往生何處。答無盡世界。又便寂然。僧伽以手尋其冷觸。私報人曰。冷觸到膝。四大分離。亦應生苦。倫曰。此苦亦空。問曰。舍報云何。報曰。死後籧篨褁棄之。莫作餘事。又曰。打五更鐘未。報曰未。少時維那打鐘。看之已絕。年八十餘。諸門學等。依言送于南山。露骸散於中野。
釋志超
姓田。同州馮翊人。少在童齔。智量過人。厭世從道。而二親恃超。望嗣宗族。遂從儒流。遍覽流略。年垂壯室。私為聘妻。超聞之。避斯塵染。乃逃竄林野。親姻周覓。抑從伉儷。初則合巹為蹤。終亦同掩私室。唯置一床。超乃抽氈席地。令妻坐上。躬自處床。儼思伽坐。勤為說法。詞極明據。妻便流淚。禮謝辭以相累。頻經宵夕。事等金形。屢被訹勸。誠逾玉質。既確乎難拔。親乃捐而任之。年二十有七。投并州開化寺慧瓚禪師。出家受具。自進戒品。專修行儀。即往定州。尋采律藏。括其精要。刪其繁雜。五夏不滿。三教略圓。乃返故鄉。入太原之西北千山。棲引英秀。創立禪林。曉夕勤修。定慧雙啟。大業初歲。政綱嚴明。擁結寺門。不許僧出。超聞之。慨而上諫。披衣舉錫。出詣郡城。乃達江都。即以事聞。內史以事非要害。不為通引。至隋季多難。寇賊交橫。民流溝壑。死者大半。而超
【現代漢語翻譯】 現代漢語譯本：寂然（寂靜無聲）。有人問（僧人）往生何處？答：無盡世界。又便寂然（再次沉默）。僧伽（僧人的通稱）用手觸控他的身體，感覺冰冷。私下告訴別人說：『冷觸已經到膝蓋了，四大（地、水、火、風）分離，也應該有生苦。』倫（不知何人）說：『此苦亦空。』問：『舍報（死亡）之後如何處理？』答：『死後用籧篨（粗席）包裹丟棄即可，不要做其他的事情。』又問：『打五更鐘了嗎？』答：『未打。』過了一會兒，維那（寺院中負責管理僧眾事務的僧官）打鐘，（眾人）看他已經去世了，享年八十多歲。諸門學等（所有門下的學生），按照他的遺言，將他送到南山，露天安葬，屍骸散於中野。
釋志超（僧人名號）
姓田，同州馮翊（今陜西大荔）人。從小就聰明過人。厭倦世俗，想要出家修道。但父母倚仗志超，希望他能繼承宗族。於是讓他學習儒學。他廣泛閱讀各種書籍。到了壯年，家裡私下為他訂了婚。志超聽到后，爲了躲避世俗的污染，就逃到山林荒野。親戚朋友四處尋找，最終還是強迫他成了婚。剛開始，他表面上與妻子同房，最終也只是同在一個屋檐下。屋裡只有一張床。志超就抽掉氈子，坐在地上，讓妻子坐在床上。自己則睡在床上，像伽坐（禪坐的姿勢）一樣，勤奮地為妻子說法。言辭極其明白透徹。妻子聽后便流淚，感謝他，並說自己拖累了他。經過多次的夜晚，他們之間的關係如同金形（指純潔無瑕）。多次被勸說，他的心志卻比玉石還要堅定。既然他如此堅定，父母也就放棄了，任由他去。二十七歲時，他投奔并州開化寺的慧瓚禪師（僧人名號），出家受戒。自從受了戒，就專心修行。之後前往定州，尋找律藏。提取其中的精華，刪減其中的繁雜內容。不到五年，就對儒釋道三教有了大致的瞭解。於是返回故鄉，進入太原西北部的千山，隱居並引導英才。早晚勤奮修行，定慧雙修。大業（隋煬帝年號，605-618年）初年，朝廷政綱嚴明，封閉寺門，不允許僧人外出。志超聽到后，慨嘆不已，於是披上袈裟，拿著錫杖，前往郡城。之後到達江都（今江蘇揚州），將此事上報。內史認為此事並非要害，沒有為他引薦。到了隋朝末年，天下多難，寇賊橫行，百姓流離失所，死者大半。而志超（
【English Translation】 English version: He was silent. Someone asked where he would be reborn. He replied, 'The endless world.' Then he was silent again. Saṅgha (a general term for monks) touched his body with his hand, feeling its coldness. He privately told people, 'The coldness has reached his knees. The four elements (earth, water, fire, and wind) are separating, so there should be the suffering of birth.' Lun (unknown person) said, 'This suffering is also empty.' Someone asked, 'How should his remains be disposed of?' He replied, 'After death, just wrap them in a rush mat and discard them. Do not do anything else.' Someone asked again, 'Has the fifth watch bell been struck?' He replied, 'Not yet.' After a short while, the director of the monastery struck the bell, and (the people) saw that he had passed away, at the age of eighty-something. All the students under his tutelage, according to his last words, sent him to Nanshan (South Mountain), exposed his body to the elements, and scattered his remains in the open wilderness.
釋 Zhichao (Monk's name)
His surname was Tian, and he was from Fengyi, Tongzhou (now Dali, Shaanxi). From a young age, he was intelligent and insightful. He was tired of the world and wanted to become a monk. However, his parents relied on Zhichao and hoped that he would continue the family line. So they made him study Confucianism. He read widely in various books. When he reached adulthood, his family secretly arranged a marriage for him. When Zhichao heard about this, in order to avoid the defilement of the world, he fled to the mountains and wilderness. His relatives and friends searched everywhere, and eventually forced him to marry. At first, he superficially shared a room with his wife, but eventually they only lived under the same roof. There was only one bed in the room. Zhichao took away the felt mat and sat on the ground, letting his wife sit on the bed. He himself slept on the bed, sitting in the lotus position (meditation posture), diligently preaching the Dharma to his wife. His words were extremely clear and thorough. After listening, his wife shed tears, thanked him, and said that she was a burden to him. After many nights, their relationship was like gold (referring to purity and flawlessness). Despite repeated persuasion, his will was stronger than jade. Since he was so determined, his parents gave up and let him go. At the age of twenty-seven, he went to Huizan Chan Master (monk's name) at Kaihua Temple in Bingzhou, became a monk, and received the precepts. Since receiving the precepts, he devoted himself to practice. After that, he went to Dingzhou to search for the Vinaya Pitaka (collection of monastic rules). He extracted the essence and deleted the complex content. In less than five years, he had a general understanding of Confucianism, Buddhism, and Taoism. So he returned to his hometown, entered the Qianshan Mountains northwest of Taiyuan, lived in seclusion, and guided talented people. He practiced diligently morning and night, cultivating both meditation and wisdom. In the early years of the Daye era (reign of Emperor Yang of Sui, 605-618 AD), the court's political program was strict, closing the temple doors and not allowing monks to go out. When Zhichao heard about this, he sighed with emotion, so he put on his kasaya (monk's robe), took his staff, and went to the prefectural city. After that, he arrived at Jiangdu (now Yangzhou, Jiangsu) and reported the matter. The governor thought that this matter was not important and did not recommend him. At the end of the Sui Dynasty, there were many disasters in the world, bandits were rampant, and people were displaced, with most of them dying. And Zhichao (
結徒歡聚。餘糧不窮。但恐盜竊相陵。便欲奔散。乃以法誡勸。無變爾情。鏡業既臨。逃響何地。眾感其言。心期遂爽。準式禪禮。課時無輟。嘗夜坐禪。忽有群賊。排門直進。炬火亂舉。白刃交臨。合坐端然。相同儀像。賊乃投伏于地。拜伏歸依。超因隨宜誘引。量權授法。感發心敬。合掌而退。高祖建義太原。四遠咸萃。超惟道在生靈。義居乘福。即率侶晉陽。住凝定寺。禪學數百。清肅成規。道俗欽承。貴賤恭仰。及皇旗南指。三輔無塵。義寧二年。超率子弟二十餘人。奉慶京邑。武皇夙承嘉望。待之若仙。引登太極。敘之殊禮。左僕射魏國公裴寂。第中別院。置僧住所。邀延眾居。亟歷寒暑。業新彌厲。時藍田山化感寺。沙門靈潤智信智光等。義解鉤玄。妙崇心學。同氣相求。延住彼山。挕緣聚結。其赴如雲。武德五年。入于介山。創聚禪侶。觀者至止。陶鑄塵心。又于汾州介休縣治。立光嚴寺。赫然宏壯。有類神宮。師資肅穆。忽因遘疾。以貞觀十五年三月十五日。卒于城寺。春秋七十有一。
釋道杰
姓楊。其先弘農漢太尉震之後也。居河東安邑之鳴條。天懷穎發。廓然物表。以宿植德本。情厭俗塵。開皇十一年。歲將冠。投真營法師。營鑒其高拔。即為剃落受具。令學涅槃等經。性凈修明
【現代漢語翻譯】 現代漢語譯本 結伴歡聚，剩餘的糧食充足不缺。但擔心盜賊互相侵犯，便想要四處逃散。於是用佛法告誡勸說，不要改變你們的心意。因果報應就像鏡子一樣明鑑，想要逃避惡果又能逃到哪裡去呢？大家被他的話所感動，改變了離散的想法。按照規矩禪修禮佛，每天的功課從不間斷。曾經夜晚坐禪，忽然有一群盜賊，推開門直接闖入，火把到處亂舉，明晃晃的刀刃交相逼近。所有禪僧端正地坐著，像佛像一樣莊嚴。盜賊們竟然都趴倒在地上，叩拜歸順。超法師隨機應變地引導他們，根據他們的根器授予佛法，使他們內心感動敬佩，合掌退去。唐高祖李淵在太原起兵反隋（617年），四面八方的人都聚集到他那裡。超法師認為道義在於拯救百姓，起義在於為百姓謀福利，於是率領僧侶前往晉陽，住在凝定寺。跟隨他學習禪學的有數百人，清凈肅穆，成為定製。僧人和俗人都欽佩信服，達官貴人和普通百姓都恭敬仰慕。等到唐朝軍隊南下，關中地區平定。義寧二年（618年），超法師率領弟子二十多人，前往京城長安祝賀。唐高祖李淵一向敬重他，像對待神仙一樣。請他登上太極殿，給予特別的禮遇。左僕射、魏國公裴寂，在自己的府邸中專門騰出別院，設定僧人的住所，邀請他們居住，時間長達數年。超法師的修行更加精進。當時藍田山化感寺的沙門靈潤、智信、智光等人，精通義理，探究玄妙，崇尚心性之學，彼此志同道合，邀請超法師到化感寺居住。斷絕塵緣，聚集僧眾，前來歸附的人多如雲。武德五年（622年），超法師進入介山，建立禪修場所，聚集禪修同伴，前來參觀的人絡繹不絕，用佛法洗滌塵世之心。又在汾州介休縣城，建立光嚴寺，寺廟宏偉壯麗，如同神宮一般。師徒之間莊嚴肅穆。超法師忽然因病去世，于貞觀十五年三月十五日（641年），在光嚴寺圓寂，享年七十一歲。 釋道杰 道杰法師姓楊，他的祖先是弘農楊氏，是漢朝太尉楊震的後代。居住在河東安邑的鳴條。天資聰穎，超脫世俗。因為前世種下深厚的善根，厭惡世俗的塵埃。開皇十一年（591年），將要成年時，投奔真營法師。真營法師賞識他的高尚品格，就為他剃度，授具足戒，讓他學習《涅槃經》等經典。道杰法師天性清凈，勤奮修行，通達明瞭。
【English Translation】 English version They gathered together in joyful assembly, with ample provisions that never ran out. However, they feared mutual aggression from thieves and contemplated scattering in all directions. Thereupon, he admonished them with the Dharma, urging them not to change their minds. 'The mirror of karma is ever-present; where can one escape its reflection?' Moved by his words, the assembly abandoned their thoughts of dispersal. They diligently practiced meditation and observed the monastic rules without fail. Once, while meditating late at night, a band of thieves suddenly burst through the gates, brandishing torches and wielding swords. Yet, the entire assembly remained seated in serene composure, resembling statues. The thieves, awestruck, prostrated themselves on the ground, seeking refuge. Master Chao, adapting to the situation, skillfully guided them, imparting the Dharma according to their capacity, inspiring reverence and respect in their hearts. They retreated with palms joined in reverence. When Emperor Gaozu of Tang raised his banner in Taiyuan (617), people from all directions flocked to him. Master Chao, believing that the Way lay in saving sentient beings and that righteousness resided in bringing blessings, led his companions to Jinyang, residing at the Ningding Monastery. Hundreds followed him to study Chan, establishing a pure and disciplined order. Both monastics and laypeople revered and respected him, with nobles and commoners alike showing him reverence. When the imperial forces marched south and the Guanzhong region was pacified, in the second year of Yining (618), Master Chao led over twenty disciples to the capital, Chang'an, to offer congratulations. Emperor Gaozu, who had long held him in high esteem, treated him like an immortal, inviting him to the Hall of Supreme Harmony and bestowing upon him special honors. The Left Minister, Duke Pei Ji of Wei, set aside a separate courtyard in his residence to provide lodging for the monks, inviting them to stay for several years. Master Chao's practice grew ever more diligent. At that time, the monks Lingrun, Zhixin, and Zhiguang of Huagan Monastery on Mount Lantian, were profound in their understanding of the Dharma, delving into the mysteries and revering the mind-nature. Sharing the same aspirations, they invited Master Chao to reside at their monastery. Severing worldly ties and gathering a community, those who came to him were as numerous as clouds. In the fifth year of Wude (622), Master Chao entered Mount Jie, establishing a place for Chan practice and gathering fellow practitioners. Observers came in droves, purifying their minds from worldly defilements. Furthermore, in Jiexiu County, Fenzhou, he established Guangyan Monastery, a magnificent and grand structure resembling a divine palace. The relationship between teacher and disciples was solemn and respectful. Suddenly, falling ill, Master Chao passed away on the fifteenth day of the third month of the fifteenth year of Zhenguan (641), at Guangyan Monastery, at the age of seventy-one. Venerable Daojie Venerable Daojie's surname was Yang, and his ancestors were from the Yang clan of Hongnong, descendants of Yang Zhen, the Grand Tutor of the Han Dynasty. He resided in Mingtiao, Anyi, Hedong. He possessed innate intelligence and transcended worldly concerns. Due to the virtuous roots he had planted in past lives, he detested the defilements of the mundane world. In the eleventh year of Kaihuang (591), as he was approaching adulthood, he sought refuge with Dharma Master Zhenying. Zhenying admired his noble character and immediately ordained him, bestowing upon him the full precepts and instructing him to study the Nirvana Sutra and other scriptures. Daojie's nature was pure and bright, and he cultivated diligently, attaining clear understanding.
。聞持鏡曉。后往峴頭山誦法華。經月便度。深自惟曰。經云。寧願少聞。多解義味。欲得通要。必俟博游。開皇十四年。往青州何記論師所。聽采成實。記顧曰。吾子形貌傀偉。清對有方。學淺而思遠吾論其興矣。無幾而記遷化。遂爾周流齊土。時有裝寂安藝。並號哲人。從之受道。又往滄冀魏念二論師所。聽毗曇論。又于清河道尚。汲郡洪該所。聽成實始末。四載。傾窮五聚。乃上下搜求以問法主。每令該公延頸長息。嘗定該義曰。論云。唯一苦受。而有三差。此文。非謂以一行苦。名為苦受。而隨情說三受。正以於一苦受。而隨情說三受。此是經部師計。而䟦摩述以為宗。可不爾耶。該曰然。杰曰若使果。起酬因。說苦受為樂受。亦可因。成感果。說惡業為善業。若言善業感樂果。善業非惡業。亦可樂受酬善因。樂受非苦受。若言樂受酬善因。而體即苦受。亦可善業感樂果。而體即惡業。若言唯是一苦受。隨情說妄樂。亦可唯是一惡業。隨情說妄善。該於時茫然。后乃曰。此子有㧞群之亮。難與言也。吾老矣。弘興論道。其在子乎。由是門人胥伏。開皇十九年。自衛適鄴。聽林法師攝論。又于洪律師所。聽四分。東行。屬隋漢王召。滄州志念。河間法楞。長弘並部。忽遇斯際。即往從之。聽仰迦延讀婆沙論。首
【現代漢語翻譯】 聞持鏡曉（人名，生平不詳）後來到峴頭山誦讀《法華經》，不到一個月就全部背誦下來。他深深地思考說：『經書上說，寧願少聽聞，也要多理解其中的義理。想要通達經書的要義，必須廣泛地遊歷學習。』開皇十四年（594年），他前往青州何記論師那裡，聽講《成實論》。何記讚賞他說：『這位年輕人形貌魁梧，口才清晰敏捷，學識雖淺但志向遠大，我認為我的學說將要興盛了。』沒過多久，何記去世。於是聞持鏡曉便在齊地四處遊歷，當時有裝寂、安藝，都被稱為有智慧的人，聞持鏡曉便跟隨他們學習。他又前往滄州、冀州，向魏念二位論師聽講《毗曇論》。又在清河道尚、汲郡洪該那裡，聽講《成實論》的始末。四年時間，幾乎窮盡了五蘊的道理，於是上下求索，向法主請教。常常使得洪該公伸長脖子，長長地嘆息。聞持鏡曉曾經糾正洪該的義理說：『《論》中說，只有一種苦受，卻有三種差別。』這段文字，不是說用一種苦行，名為苦受，而隨著情慾說三種感受，而是正因為在一種苦受中，而隨著情慾說三種感受。這是經部師的觀點，而䟦摩述卻把它當作宗旨，難道不是這樣嗎？洪該說：『是這樣。』聞持鏡曉說：『如果確實是起因酬報結果，說苦受為樂受，也可以因為成就感果，說惡業為善業。如果說善業感樂果，善業不是惡業，也可以樂受酬善因，樂受不是苦受。如果說樂受酬善因，而本體就是苦受，也可以善業感樂果，而本體就是惡業。如果說只有一種苦受，隨著情慾說虛妄的快樂，也可以只有一種惡業，隨著情慾說虛妄的善良。』洪該當時茫然不知所措，後來才說：『這位年輕人有超越眾人的才華，難以與他辯論啊！我老了，弘揚佛法的大任，恐怕要落在你身上了。』因此門下弟子都佩服他。開皇十九年（599年），聞持鏡曉從衛地前往鄴地，聽林法師講解《攝大乘論》，又在洪律師那裡，聽講《四分律》。他向東行進，恰逢隋漢王召集滄州志念、河間法楞、長弘等人共同弘揚佛法，聞持鏡曉趕上這個機會，就前去跟隨他們，聽仰迦延講解《婆沙論》的開篇。 聞持鏡曉（人名，生平不詳）後往峴頭山誦法華。經月便度。深自惟曰。經云。寧願少聞。多解義味。欲得通要。必俟博遊。開皇十四年（594年）。往青州何記論師所。聽采成實。記顧曰。吾子形貌傀偉。清對有方。學淺而思遠吾論其興矣。無幾而記遷化。遂爾周流齊土。時有裝寂安藝。並號哲人。從之受道。又往滄冀魏念二論師所。聽毗曇論。又於清河道尚。汲郡洪該所。聽成實始末。四載。傾窮五聚。乃上下搜求以問法主。每令該公延頸長息。嘗定該義曰。論云。唯一苦受。而有三差。此文。非謂以一行苦。名為苦受。而隨情說三受。正以於一苦受。而隨情說三受。此是經部師計。而䟦摩述以為宗。可不爾耶。該曰然。傑曰若使果。起酬因。說苦受為樂受。亦可因。成感果。說惡業為善業。若言善業感樂果。善業非惡業。亦可樂受酬善因。樂受非苦受。若言樂受酬善因。而體即苦受。亦可善業感樂果。而體即惡業。若言唯是一苦受。隨情說妄樂。亦可唯是一惡業。隨情說妄善。該於時茫然。後乃曰。此子有㧞群之亮。難與言也。吾老矣。弘興論道。其在子乎。由是門人胥伏。開皇十九年（599年）。自衛適鄴。聽林法師攝論。又於洪律師所。聽四分。東行。屬隋漢王召。滄州志念。河間法楞。長弘並部。忽遇斯際。即往從之。聽仰迦延讀婆沙論。首
【English Translation】 Wen Chi Jing Xiao (personal name, details of his life unknown) later went to Mount Xiantou to recite the Lotus Sutra. He mastered it in less than a month. He pondered deeply and said, 'The scriptures say, 'Rather hear little, but understand the meaning thoroughly.' To grasp the essentials, one must travel and learn widely.' In the fourteenth year of the Kaihuang era (594 AD), he went to Qingzhou to study with the Acharya He Ji, listening to his lectures on the Tattvasiddhi Shastra. He Ji praised him, saying, 'This young man has a robust appearance, clear and quick speech, shallow knowledge but far-reaching aspirations. I believe my teachings will flourish because of him.' Not long after, He Ji passed away. So Wen Chi Jing Xiao traveled throughout the land of Qi. At that time, there were Zhuang Ji and An Yi, both known as wise men, and Wen Chi Jing Xiao followed them to learn. He also went to Cangzhou and Jizhou to listen to the Acharyas Wei Nian lecturing on the Abhidharma. Furthermore, he listened to Dao Shang of Qinghe and Hong Gai of Jiqun, learning the beginning and end of the Tattvasiddhi Shastra. In four years, he nearly exhausted the principles of the five skandhas, so he sought high and low, asking the Dharma masters for guidance. He often made Hong Gai stretch his neck and sigh deeply. Wen Chi Jing Xiao once corrected Hong Gai's interpretation, saying, 'The Shastra says, 'There is only one kind of suffering, but there are three differences.' This passage does not mean that one kind of ascetic practice is called suffering, and three feelings are described according to desires, but rather that precisely within one kind of suffering, three feelings are described according to desires. This is the view of the Sautrantika school, but Bhadanta Vasumitra takes it as his doctrine. Is that not so?' Hong Gai said, 'That is so.' Wen Chi Jing Xiao said, 'If indeed the cause is rewarded with the result, and suffering is said to be pleasure, then it can also be said that because of the accomplishment of the result, evil karma is said to be good karma. If it is said that good karma brings pleasurable results, and good karma is not evil karma, then it can also be said that pleasurable feelings reward good causes, and pleasurable feelings are not suffering. If it is said that pleasurable feelings reward good causes, but the essence is suffering, then it can also be said that good karma brings pleasurable results, but the essence is evil karma. If it is said that there is only one kind of suffering, and false pleasure is described according to desires, then it can also be said that there is only one kind of evil karma, and false goodness is described according to desires.' At that time, Hong Gai was at a loss, and later said, 'This young man has the talent to surpass the masses, it is difficult to argue with him! I am old, the great task of propagating the Dharma will probably fall on your shoulders.' Therefore, all the disciples admired him. In the nineteenth year of the Kaihuang era (599 AD), Wen Chi Jing Xiao went from Wei to Ye, listening to Acharya Lin's lectures on the Mahayana-samgraha. He also listened to Vinaya Master Hong's lectures on the Dharmaguptaka Vinaya. He traveled eastward, and it happened that the Prince of Han of the Sui Dynasty summoned Zhi Nian of Cangzhou, Fa Leng of Hejian, and Chang Hong to jointly propagate the Dharma. Wen Chi Jing Xiao seized this opportunity and went to follow them, listening to Yang Jiayan's reading of the Vibhasa Shastra.
尾三載。頗極窮通。曾難念論師曰。若觸空。非觸入處者。亦應識空。非識住處。若以識非分。是識住處者。亦應觸非分。是觸入處。於時念公。但含笑直視。仁壽二年。又依楞法師。聽十地等論。爾時法門大敞。宗師云結。智景大論。十力挕乘兩達涅槃舜龕律部。一期總萃。並晉中興。乃歷游講肆。觀略同異凡經六載。咸陳難擊。故并州語曰。大頭杰。難人殺。文帝崩。晉陽逆節。便還故里。講阿毗曇心。又講地持。各五六遍。自惟曰。徒事言說。心路蒼茫。至於起慧。非定。不發。遂停講。往麻谷依真慧禪師。學坐思擇念慧深入緣起。慧嘆曰。常謂法師等。一從名教。難偃亂流。如何始習。便能住想。豈非宿習所致耶。后依成寔安般念處。兩夕專想。觀解大明。便謂神素法師曰。昨試依論文。安般念觀。境界極明。而氣逼上心。坐不安席。欲除此患。終須教遣。請撰諸經安般同異。編為次第。將依遣滯。素乃取婆沙成實。龍樹蘭若諸部。明十六特勝。六種安般之相。以示之。即依修習。更逾明凈。又往麻谷以呈所證。慧曰。善哉大利根。淋落泉中諸學坐。未至此處。武德元年。請弘十地。杰笑曰。息駕修禪。但名自利己法。講揚法化。誠為利他。至於俱利。須當晝語夜默。庶得小大通洽。遂即弘敷三十餘遍。常隨
【現代漢語翻譯】 尾三年（具體年份缺失）。頗為精通佛法。曾向難念論師提問：『如果接觸空性，不是接觸入處，那麼也應該認識空性，不是認識住處。如果因為識不是一部分，所以是識住處，那麼也應該接觸不是一部分，所以是觸入處。』當時，念公只是含笑看著他。仁壽二年（602年），又跟隨楞法師聽講《十地論》等。當時佛法大門敞開，宗師如雲聚集。智景大論、十力挕乘兩達涅槃舜龕律部，一時全部彙集。并州中興以來，他歷游各處講堂，觀察略同和差異，總共六年。大家都覺得他的提問難以駁倒。所以并州有句話說：『大頭杰，難倒人。』文帝駕崩，晉陽發生叛亂，他便回到故鄉，講解《阿毗曇心》，又講解《地持》，各五六遍。他自己認為：『只是從事言語，心路茫然。至於生起智慧，不通過禪定，是無法產生的。』於是停止講經，前往麻谷，依止真慧禪師，學習坐禪，思擇念慧，深入緣起。真慧禪師讚歎說：『我常常認為法師等人，一旦進入名教，難以阻止世俗的潮流。怎麼剛開始學習，就能安住于禪想？這難道不是宿世的習氣所致嗎？』後來依止《成實論》的安般念處，兩夜專心禪想，觀解大明。便對神素法師說：『昨天試著按照論文，進行安般念觀，境界非常明亮，但是氣逼迫上心，坐立不安。想要去除這個弊病，終究需要教導。』請神素法師撰寫諸經中關於安般唸的同異之處，編為次第，以便依此去除障礙。神素法師於是取來《婆沙論》、《成實論》、龍樹菩薩的蘭若諸部，闡明十六特勝，六種安般之相，來教導他。他立即依此修習，更加明凈。又前往麻谷，將所證悟的境界呈給真慧禪師。真慧禪師說：『好啊，真是大利根！那些在泉水中洗浴的學禪者，還沒有達到這個境界。』武德元年（618年），請他弘揚《十地論》。杰笑著說：『停止講經修習禪定，只是名為自利己的法門。講揚佛法教化，確實是爲了利益他人。至於兩者都利益，必須白天講經，夜晚默坐，或許才能大小通達。』於是就開始弘揚《十地論》，三十多遍。常常跟隨 現代漢語譯本
【English Translation】 Three years later (specific year missing). He was quite proficient in Buddhism. He once asked the Acharya Nian: 'If touching emptiness is not touching the entrance, then one should also recognize emptiness, not the place of dwelling. If because consciousness is not a part, it is the place of dwelling, then one should also touch what is not a part, so it is the entrance.' At that time, Master Nian just smiled and looked at him. In the second year of Renshou (602 AD), he followed Dharma Master Leng to listen to the Ten Bhumi Sutra (Dashabhumika Sutra) and other treatises. At that time, the gate of Dharma was wide open, and masters gathered like clouds. The Great Treatise of Zhijing, the Ten Powers and the Two Vehicles reaching Nirvana, and the Shunkan Vinaya School, all gathered at one time. Since the revival of Bingzhou, he traveled to various lecture halls, observing the similarities and differences, for a total of six years. Everyone felt that his questions were difficult to refute. Therefore, there was a saying in Bingzhou: 'Big Head Jie, difficult to defeat people.' When Emperor Wen died and a rebellion occurred in Jinyang, he returned to his hometown, lectured on the Abhidhammahrdaya (Abhidharmahrdaya), and also lectured on the Yogacarabhumi-sastra (Yogacarabhumi-sastra), each five or six times. He thought to himself: 'Just engaging in words, the path of the mind is vast and unclear. As for the arising of wisdom, it cannot arise without meditation.' So he stopped lecturing and went to Magu, relying on Zen Master Zhenhui, to learn meditation, contemplate mindfulness and wisdom, and deeply understand dependent origination. Zen Master Zhenhui praised: 'I often think that Dharma masters and others, once they enter the realm of fame and teaching, it is difficult to stop the tide of the world. How can they be able to dwell in meditation from the beginning of their studies? Is this not due to the habits of past lives?' Later, relying on the Tattvasiddhi-sastra (Tattvasiddhi-sastra)'s Anapanasati (Anapanasati), he meditated intently for two nights, and his understanding became greatly clear. He said to Dharma Master Shensu: 'Yesterday I tried to follow the treatise and practice Anapanasati, and the realm was very clear, but the breath pressed against my heart, and I could not sit still. If I want to remove this problem, I will eventually need guidance.' He asked Dharma Master Shensu to write about the similarities and differences of Anapanasati in various sutras, and compile them into a sequence, so that he could rely on them to remove obstacles. Dharma Master Shensu then took the Mahavibhasa (Mahavibhasa), the Tattvasiddhi-sastra (Tattvasiddhi-sastra), Nagarjuna's Aranya and other treatises, clarifying the sixteen special victories and the six aspects of Anapanasati, to teach him. He immediately practiced accordingly, and became even more clear. He went to Magu again to present the realm he had realized to Zen Master Zhenhui. Zen Master Zhenhui said: 'Good, truly a great root! Those who study meditation bathing in the spring have not yet reached this realm.' In the first year of Wude (618 AD), he was invited to propagate the Ten Bhumi Sutra (Dashabhumika Sutra). Jie smiled and said: 'Stopping lecturing and practicing meditation is only called a Dharma of self-benefit. Lecturing and propagating the Dharma is indeed for the benefit of others. As for benefiting both, one must lecture during the day and sit in silence at night, perhaps then one can achieve great and small understanding.' So he began to propagate the Ten Bhumi Sutra (Dashabhumika Sutra), more than thirty times. He often followed English version
門學百有餘人。堪外化者。數盈二千。擇交遷士。疏財薄食。苦樂不言。喜慍無撓。棲巖一眾舉為僧主。以貞觀元年七月二十八日因疾卒山。
釋玄奘
本名祎。姓陳氏。漢太丘仲弓之後也。奘意欲流通教本。遂往東印度境。迦摩縷多國。以彼風俗。並信異道。其部眾乃有數萬。佛法雖弘。未至其土。故往開化。既達于王。嘆奘勝度。神思清遠。童子王聞。欣得面款。遣使請見。宛若舊遊。言議接對。又經晦朔。於時異術云聚。言辯才交。邪徒草靡。王加崇重。初開信門。請問諸佛。何所功德。奘贊如來三身利物。因造三身論。三百頌以贈之。王曰未曾有也。頂戴歸依。此國東境。接蜀西蠻。其路兩月應達。於時戒日。王臣告曰。東蕃童子王。所有支那大乘天者。道德弘被。彼王所重。請往致之。大乘天者。印度諸僧美奘之目也。王遣使語拘摩羅王。可送支那法師來共會祗羅國。童子王。命象軍一萬。方船三萬。與奘沂殑伽河。以赴戒日。戒日與諸官屬。百餘萬衆。順河東下。同集羯朱祗羅國。初見頂禮。嗚足盡敬。散花設頌。無量供已。王曰彼支那國。有秦王破陣樂。歌舞曲。秦王何人。致此歌詠。奘曰。即今正國之天子也。是大聖人。撥亂反正。恩沾六合。故有斯詠。王乃延入行宮。陳諸供養。乃述
【現代漢語翻譯】 現代漢語譯本：門下有弟子一百多人，其中堪以教化國外之人的，有兩千多人。他選擇交往遷客，疏於錢財，飲食簡單。對於苦樂從不掛在嘴上，喜怒也不形於色。棲巖寺的僧眾推舉他為僧主。在貞觀元年（627年）七月二十八日因病在山中去世。
釋玄奘（釋：佛教用語，玄奘的尊稱；奘：玄奘）
本名陳祎（祎：美好），姓陳，是漢朝太丘長陳仲弓的後代。玄奘想要傳播佛教經典，於是前往東印度境內的迦摩縷多國（迦摩縷多國：古代印度國家）。因為當地的風俗，普遍信仰其他宗教，他們的部眾有數萬人。雖然佛法弘揚，但尚未傳到這個地方，所以玄奘前往開化。他到達國王那裡后，國王讚歎玄奘的卓越風度和清遠的神思。童子王（童子王：人名，拘摩羅王）聽聞后，很高興能有機會見面，派使者請求會見，就像老朋友一樣。他們言談交接，又經過一段時間。當時，各種異術的人聚集，言語辯論交鋒，邪門歪道的人像草一樣被風吹倒。國王更加崇敬他，開始打開信仰之門，請問諸佛有什麼功德。玄奘讚揚如來佛的三身（三身：佛家語，指法身、報身、應身）利益眾生，因此創作了《三身論》三百頌贈送給他。國王說從未有過這樣的論述，頂戴歸依。這個國家的東邊，連線著蜀地的西部少數民族，路程兩個月可以到達。當時，戒日王（戒日王：人名，古印度國王）的臣子稟告說，東邊的童子王那裡，有一位來自支那（支那：古代印度對中國的稱呼）的大乘天（大乘天：印度僧人對玄奘的美稱），道德廣佈，被童子王所器重，請您派人去請他來。大乘天，是印度僧人讚美玄奘的稱呼。戒日王派使者告訴拘摩羅王，可以送支那法師來參加羯朱祗羅國（羯朱祗羅國：古代印度國家）的法會。童子王命令一萬象軍，三萬方船，與玄奘一起沿殑伽河（殑伽河：即恒河）前往拜見戒日王。戒日王與各位官員，以及一百多萬民眾，順著河向東而下，一同聚集在羯朱祗羅國。初次見面，頂禮膜拜，親吻雙足，表示敬意，散花設頌，進行了無量的供養之後，戒日王說，那個支那國，有《秦王破陣樂》歌舞曲，秦王是什麼人，值得這樣歌頌？玄奘說，就是現在正統國家的天子。他是大聖人，撥亂反正，恩澤遍及天下，所以才有這樣的歌頌。戒日王於是邀請玄奘進入行宮，陳列各種供養，並敘述了……
【English Translation】 English version: He had over a hundred disciples, among whom more than two thousand were capable of teaching abroad. He chose to associate with exiled officials, was frugal with money and simple in diet. He never spoke of hardship or pleasure, and his emotions were never disturbed. The monks of Qiyan Temple elected him as their abbot. He passed away in the mountains due to illness on the 28th day of the seventh month of the first year of the Zhenguan era (627 AD).
釋 Xuanzang (釋: Buddhist term, honorific title for Xuanzang; 奘: Xuanzang)
His original name was Chen Yi (祎: beautiful), and his surname was Chen. He was a descendant of Chen Zhonggong, the magistrate of Taiqiu during the Han Dynasty. Xuanzang intended to propagate Buddhist scriptures, so he went to the country of Kamarupa (Kamarupa: ancient Indian kingdom) in eastern India. Due to the local customs, people generally believed in other religions, and their followers numbered in the tens of thousands. Although Buddhism was flourishing, it had not yet reached this place, so Xuanzang went to enlighten them. After he arrived at the king's place, the king praised Xuanzang's outstanding demeanor and clear and distant thoughts. Prince Kumara (Prince Kumara: personal name, King Kumara) was delighted to have the opportunity to meet him and sent an envoy to request an audience, as if they were old friends. They conversed and interacted, and some time passed. At that time, people with various heterodox arts gathered, and their words and debates clashed, and the heretics were like grass being blown down by the wind. The king respected him even more, began to open the door of faith, and asked what merits the Buddhas had. Xuanzang praised the three bodies (three bodies: Buddhist term, referring to Dharmakaya, Sambhogakaya, and Nirmanakaya) of the Tathagata for benefiting sentient beings, so he created the 'Treatise on the Three Bodies' in three hundred verses and presented it to him. The king said that there had never been such a treatise before, and he bowed and took refuge in it. The east of this country is connected to the western ethnic minorities of Shu, and the journey takes two months. At that time, an official of King Harsha (King Harsha: personal name, ancient Indian king) reported that in the east, in the land of Prince Kumara, there was a Mahayana Deva (Mahayana Deva: Indian monks' beautiful name for Xuanzang) from China (China: ancient Indian name for China), whose morality was widely spread and who was valued by Prince Kumara. Please send someone to invite him. Mahayana Deva was the name used by Indian monks to praise Xuanzang. King Harsha sent an envoy to tell King Kumara that he could send the Chinese Dharma master to attend the assembly in the country of Kanyakubja (Kanyakubja: ancient Indian kingdom). Prince Kumara ordered 10,000 elephant soldiers and 30,000 square boats to go with Xuanzang along the Ganges River (Ganges River: the Ganges River) to meet King Harsha. King Harsha and his officials, as well as more than a million people, went down the river to the east and gathered together in the country of Kanyakubja. At the first meeting, they prostrated themselves, kissed his feet to show respect, scattered flowers, and offered praises. After countless offerings, King Harsha said, 'In that country of China, there is the song and dance music 'The Qin King Breaking the Enemy's Formation'. Who is the Qin King, worthy of such praise?' Xuanzang said, 'He is the current emperor of the orthodox country. He is a great sage who restored order from chaos and whose grace extends to the world, so there is such praise.' King Harsha then invited Xuanzang into the palace, displayed various offerings, and narrated...
制惡見論。顧謂門師曰。日光既出。螢燭奪明。師所寶者。他皆破訖。試救取看小乘。諸僧無敢言者。王曰此論雖好。然未廣聞。欲于曲女城大會。命五印度能言之士。對眾顯之。使邪從正。舍小就大。是日發敕。普告天下。總集沙門。婆羅門。一切異道。會曲女城。能論義者。數千人。各擅雄辯。咸稱克敵。先立行殿。各容千人。安像陳供。香花音樂。請奘升座。即標舉論宗。命眾徴竅。竟十八日。無敢問者。王大嗟賞。施銀錢三萬。金錢一萬。上㲲衣一百具。仍令大臣執奘袈裟。巡眾唱言。支那法師論勝。十八日來無敢問者。並宜知之。於時僧眾大悅曰。佛法重興。乃令邊人權智若此。便辭東歸。王重請住觀七十五日。大施場相事訖。辭還。王敕所部。𨔛送出境。並施青象金銀錢各數萬。戒日。拘摩羅等。十八大國王。流淚執別。奘便辭而不受。又敕令諸屬國。隨到供給。諸僧勸受象施。皆曰。斯勝相也。佛滅度來。王雖崇敬。種種佈施。未聞以象用及釋門。像為國寶。今既見惠。信之極矣。因即納象而反錢寶。然其象也。其形圓大。高可丈三。長二丈許。上容八人。並諸什物經像等具。並在其上。空行雖逢奔逸。而安檼不墜。瓶水不側。緣國北旋。出印度境。入卑利國。山川相半。沃壤豐熟。僧徒數萬。並學大
乘。東北山行。過諸城邑。上大雪山。及至其頂。諸山並下。又上三日。達最高嶺。南北通望。但見橫山。各有九重。過斯已往。皆是平地。雖有小山。孤斷不續。唯斯一嶺。蔓延高遠。瞻部一洲。山叢斯地。至如西境波斯。平川渺漫。東尋嵬㠋。莫有窮蹤。北則橫野蕭條。南則印度皋衍。即經所謂。香山。達池幽䆳。未可尋源。四河所從。皆由斯出。爾雅所謂。崑崙之墟也。案諸禹貢。河出磧石。張騫尋之。乃游大夏。固是超步所經。猶不言其發。源之始。奘引從前後。自勒行眾。沿領而下。三日至地。達睹貨羅。諸故都邑。山行八百。路極艱險。寒風切骨。到于活國。中途所經。皆屬北邊。而此王者。突厥之胤。統管諸番。總御鐵門。以南諸小國自此境東。方入蔥嶺。嶺據贍部洲中。南接雪山北。至熱海東。漸烏鎩。西極波斯。縱廣結固。各數千里。冬夏積雪。冰嚴崖隒。過半已下。多出山蔥。故因名焉。
釋法融
住幽棲北巖之石室。有百鳥銜花之異。唐貞觀。四祖遙觀氣象。知彼山有異人。乃躬自尋訪。見融端坐自若。曾無所顧。祖曰。道信禪師。貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面曰。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。
【現代漢語翻譯】 現代漢語譯本 乘（佛教用語，指乘坐某種交通工具）。向東北方向登山而行，經過各個城邑，登上大雪山。到達山頂時，其他的山都在下面了。又向上走了三天，到達最高的山嶺。向南向北眺望，只能看見橫亙的山脈，各有九重山峰。越過這裡之後，都是平地。即使有小山，也是孤立斷開，不能連線。只有這座山嶺，蔓延高遠。瞻部洲（Jambudvipa，佛教傳說中的四大洲之一，我們所居住的這個世界）的山脈都聚集在這裡。至於西邊的波斯，是平坦廣闊的平原。向東尋找高峻的山峰，也沒有盡頭。北邊則是橫亙的荒野，蕭條冷落。南邊則是印度的高地。這就是經書里所說的香山。到達池塘深處，還不能尋找到源頭。四條河流的源頭，都從這裡流出。這就是《爾雅》里所說的崑崙山。考察《禹貢》，黃河從磧石流出。張騫尋找黃河的源頭，遊歷到大夏（古代中亞地區），確實是超越常人所能到達的地方，但仍然沒有說明黃河發源的起始之處。玄奘（唐朝高僧）帶領隨從，從山嶺上下來，三天到達地面，到達睹貨羅（古代中亞地區）。經過的各個舊都城，山路有八百里，道路極其艱險，寒風刺骨。到達活國（古代中亞地區）。中途所經過的地方，都屬於北方。而這裡的國王，是突厥的後裔，統管各個部落，總管鐵門關（中亞古關隘）以南的各個小國。從這裡向東，才進入蔥嶺（帕米爾高原）。蔥嶺位於瞻部洲的中央，南邊連線雪山，北邊到達熱海（伊塞克湖），東邊逐漸到達烏鎩（不確定地點），西邊到達波斯。縱橫交錯，非常堅固，各有數千里。冬夏都積雪，冰崖陡峭。超過一半的地方，都出產山蔥，因此得名。
釋法融（唐朝僧人）
住在幽棲寺北巖的石室裡，有百鳥銜花的奇異景象。唐貞觀年間（627-649），四祖道信禪師遙觀天象，知道那座山裡有奇異之人，於是親自去尋訪。看見法融端坐自若，毫不顧及外物。道信禪師說：『貧道是道信禪師。』法融說：『您因為什麼來到這裡？』道信禪師說：『特地來拜訪您。莫非沒有可以休息的地方嗎？』法融指著後面說：『另外有個小庵。』於是引導道信禪師到庵所。繞著庵，只見虎狼之類的野獸。道信禪師於是舉起兩手，做出害怕的樣子。
【English Translation】 English version 'Cheng' (a Buddhist term, referring to riding a vehicle). Traveling northeast, passing through various cities, ascending the Great Snow Mountain. Upon reaching the summit, all other mountains were below. Ascending for another three days, reaching the highest ridge. Looking south and north, only horizontal mountains were visible, each with nine layers of peaks. Beyond this point, all was flat land. Even if there were small mountains, they were isolated and disconnected. Only this ridge extended far and high. The mountains of Jambudvipa (one of the four continents in Buddhist cosmology, the world we inhabit) are gathered here. As for Persia in the west, it is a flat and vast plain. Searching eastward for towering peaks, there is no end to be found. To the north is a desolate wilderness, bleak and desolate. To the south are the highlands of India. This is what the scriptures call the Fragrant Mountain. Reaching the depths of the pond, the source cannot yet be found. The sources of the four rivers all flow from here. This is what the 'Erya' calls the Kunlun Mountains. Examining the 'Yu Gong' (Tribute of Yu), the Yellow River flows from the Qishi. Zhang Qian sought the source of the Yellow River, traveling to Daxia (ancient Central Asia), indeed a place beyond the reach of ordinary people, but still not stating the beginning of the Yellow River's source. Xuanzang (Tang Dynasty monk) led his followers, descending from the ridge, reaching the ground in three days, arriving at Tokhara (ancient Central Asia). Passing through various old capitals, the mountain road was eight hundred li, the road extremely difficult and dangerous, the cold wind piercing to the bone. Arriving at Huo Country (ancient Central Asia). The places passed along the way all belonged to the north. And the king here is a descendant of the Turks, governing various tribes, overseeing all the small countries south of the Iron Gate (ancient Central Asian pass). From here to the east, one enters the Congling Mountains (Pamir Plateau). The Congling Mountains are located in the center of Jambudvipa, connecting to the Snow Mountains in the south, reaching the Hot Sea (Lake Issyk-Kul) in the north, gradually reaching Wu Sha (uncertain location) in the east, and reaching Persia in the west. Intertwined and solid, each several thousand li in length. Snow accumulates in winter and summer, with steep ice cliffs. More than half of the area produces mountain onions, hence the name.
釋 Fa Rong (Tang Dynasty monk)
Lived in the stone chamber of Beiyan in Youqi Temple, with the strange sight of hundreds of birds carrying flowers. During the Zhenguan period (627-649) of the Tang Dynasty, the Fourth Patriarch, Chan Master Daoxin, observed the celestial phenomena from afar, knowing that there was an extraordinary person in that mountain, so he personally went to visit. Seeing Fa Rong sitting upright and undisturbed, not caring about external things. Chan Master Daoxin said: 'This poor monk is Chan Master Daoxin.' Fa Rong said: 'Why have you come here?' Chan Master Daoxin said: 'I have come to visit you especially. Is there no place to rest?' Fa Rong pointed to the back and said: 'There is another small hermitage.' So he led Chan Master Daoxin to the hermitage. Around the hermitage, only wild animals such as tigers and wolves were seen. Chan Master Daoxin then raised both hands, making a gesture of fear.
師曰。猶有這個在。祖于宴坐石上。書一佛字。師睹之悚然。祖曰。猶有這個在。師稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德總在心源。一切戒門。定門。慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無缺少。與佛何殊。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。師曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任偏知。汝但隨心自在。無復對治。即名常住法身。
釋元圭
姓李。伊關人也。稟氣英奇。寬裕閑雅。乃誓出家。于永淳二年。遂登滿足。乃隸名閑居寺。以習毗尼。執律唯堅。后悟少林寺禪宗。大通心要。遂卜廬于岳中龐塢。時有峨冠褲褶。部曲繁多。輕步舒徐。稱謁大師。圭睹其貌偉。精爽不倫。謂之曰。善來仁者。胡為而至。曰師寧識我邪。圭曰。吾觀佛與眾生等。吾一目之。豈分別識也。對曰。我此岳神也。吾能利害生死於人。師安得一目我哉。圭曰。汝
【現代漢語翻譯】 現代漢語譯本 師父說：『還是有這個（指分別心）存在。』 祖師在宴坐的石頭上，寫了一個『佛』字。師父看到後感到恐懼。祖師說：『還是有這個（執著）存在。』 師父叩頭請求祖師開示真正的要義。祖師說：『百千法門，最終都歸於這方寸之心。恒河沙數般的妙德，全部都在你的心源之中。一切戒門、定門、慧門，神通變化，都自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如夢幻一般。沒有三界可以出離，沒有菩提可以追求。人和非人，其自性與現象都是平等的。大道空虛開闊，斷絕思慮。這樣的法，你現在已經得到了，更沒有什麼缺少，與佛有什麼區別呢？你只要任心自在，不要作意去觀想修行，也不要刻意澄凈內心，不要生起貪嗔之心，不要懷有憂愁思慮。心胸坦蕩無礙，任意縱橫，不作諸善，也不作諸惡。行住坐臥，接觸任何事物，遇到任何因緣，都是佛的妙用。』 師父說：『既然不許作意觀想修行，那麼在境界生起的時候，心應該如何應對呢？』 祖師說：『境界因緣沒有好壞，好壞的分別都起於心。心中如果沒有強加的名相，虛妄的情感從哪裡生起呢？虛妄的情感既然不生起，真心自然能夠普遍知曉一切。你只要隨心自在，不再去應對和對治，這就叫做常住法身。』
釋元圭（Shi Yuan-gui）
俗姓李，是伊關人。天資英俊，寬容閑雅，於是發誓出家。在永淳二年（683年）完成了所有出家儀式，隸屬於閑居寺，學習毗尼。持守戒律非常堅定。後來領悟了少林寺禪宗的大通心要，於是在岳中的龐塢搭建茅廬居住。當時有一個頭戴峨冠，身穿褲褶，帶著很多隨從的神，輕緩地走來，自稱要拜見大師。元圭（Yuan-gui）看到他相貌偉岸，精神氣度與衆不同，對他說：『善來仁者，你為何而來？』 神說：『師父難道不認識我嗎？』 元圭（Yuan-gui）說：『我看佛與眾生都是平等的，我用同樣的眼光看待一切，怎麼會分別認識呢？』 神回答說：『我是此山的岳神，我能夠使人得利或受害，決定人的生死，師父怎麼能用一樣的眼光看我呢？』 元圭（Yuan-gui）說：『你
【English Translation】 English version The master said, 'There is still this present.' The Patriarch wrote the word 'Buddha' on the meditation stone. The master, seeing it, was filled with awe. The Patriarch said, 'There is still this present.' The master bowed and requested the true essence. The Patriarch said, 'Indeed, the myriad of Dharma gates all lead to the square inch of the heart. The countless wonderful virtues are all within the source of the mind. All the gates of precepts, the gates of samadhi, the gates of wisdom, and the supernatural transformations are all fully present within oneself, not separate from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape, no Bodhi to seek. Humans and non-humans are equal in nature and appearance. The Great Path is vast and empty, beyond thought and deliberation. This Dharma, you have already attained, and there is nothing lacking. How are you different from the Buddha? You should simply let your mind be free and at ease, do not engage in contemplation and practice, nor deliberately purify the mind, do not give rise to greed and anger, do not harbor sorrow and worry. Be open and unhindered, free and unrestrained, do not perform good deeds, do not perform evil deeds. Walking, standing, sitting, lying down, encountering any sight or circumstance, all are the wonderful functions of the Buddha.' The master said, 'Since contemplation and practice are not permitted, how should the mind deal with the arising of a circumstance?' The Patriarch said, 'Circumstances and conditions have no good or bad; good and bad arise from the mind. If the mind does not impose names, from where do deluded emotions arise? Since deluded emotions do not arise, the true mind naturally knows everything. You should simply follow your mind freely and at ease, without any further response or treatment; this is called the ever-abiding Dharmakaya (Dharma body).'
釋元圭 (Shi Yuan-gui)
His lay surname was Li, and he was a native of Yi Guan. He was endowed with extraordinary talent, generous and refined, and thus vowed to leave home. In the second year of Yongchun (683 AD), he completed all the ordination ceremonies and was assigned to Xianju Temple to study the Vinaya. He upheld the precepts with great firmness. Later, he realized the essential heart of the Chan school of Shaolin Temple, and thus built a hermitage in Pangwu in the mountains. At that time, there was a deity wearing a tall crown and trousers, with many attendants, walking slowly and claiming to pay respects to the master. Yuan-gui (Yuan-gui), seeing his majestic appearance and extraordinary spirit, said to him, 'Welcome, benevolent one. Why have you come?' The deity said, 'Does the master not recognize me?' Yuan-gui (Yuan-gui) said, 'I see the Buddha and all beings as equal. I look at them with the same eye. How could I recognize them separately?' The deity replied, 'I am the mountain deity of this mountain. I can bring benefit or harm to people, and determine their life and death. How can the master look at me with the same eye?' Yuan-gui (Yuan-gui) said, 'You
能生死於人。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及壞汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾耶。岳神稽首再拜。愿授正戒。圭曰。神既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。圭曰。付汝五戒。汝能奉持。即曰能。不能即曰否。神曰洗耳傾聽。圭曰。汝能不淫乎。神曰。亦娶也。曰非謂此也。謂無羅欲也。神曰能。曰汝能不盜乎。神曰。何乏我也。焉有盜取哉。曰非謂此也。謂饗而福淫。不供而禍善也。神曰能。曰汝能不殺乎。神曰。政柄在躬。焉曰不殺。曰非謂此也。謂有濫誤混疑也。神曰能。曰汝能不妄乎。神曰。我本正直。焉得有妄。曰非此謂也。謂先後不合天心也。神曰能。曰汝能不遭酒敗乎。神曰力能。圭曰。如上是為佛戒也。又言以有心奉持。而無心拘執。以有心為物。而無心想身。能如是。則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默。而不為休悟。此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤混疑不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒
【現代漢語翻譯】 現代漢語譯本 能決定人的生死。我本來就不生，你又怎麼能讓我死？我看待自身與看待虛空一樣，看待我與看待你一樣。你能毀壞虛空與你自身嗎？如果能毀壞虛空及毀壞你自身，我則不生不滅。你尚且不能做到這樣，又怎麼能決定我的生死呢？岳神叩頭再拜，希望傳授正戒。圭禪師說：『神既然請求受戒，就已經受戒了。』為什麼呢？因為戒律之外沒有戒律，又需要什麼戒律呢？神說：『這個道理，我聽了還很茫昧，只是請求師父傳授戒律，我願以自身作為門下弟子。』圭禪師說：『我傳授你五戒，你能奉持嗎？能就說能，不能就說不能。』神說：『我洗耳恭聽。』圭禪師說：『你能不邪淫嗎？』神說：『我也娶妻啊。』禪師說：『不是說這個，是說沒有貪戀情慾。』神說：『能。』禪師說：『你能不盜取嗎？』神說：『我有什麼缺乏的，哪裡需要盜取呢？』禪師說：『不是說這個，是說接受供奉卻降福于邪淫之人，不供奉卻降禍於善良之人。』神說：『能。』禪師說：『你能不殺生嗎？』神說：『政權在身，怎麼能說不殺生？』禪師說：『不是說這個，是說有濫殺、誤殺、錯殺的情況。』神說：『能。』禪師說：『你能不妄語嗎？』神說：『我本來正直，怎麼會有妄語？』禪師說：『不是說這個，是說所作所為先後不符合天心。』神說：『能。』禪師說：『你能不因酒而犯錯嗎？』神說：『我能做到。』圭禪師說：『像上面這些就是佛戒。』又說要以有心奉持，而無心拘泥執著；以有心對待萬物，而無心執著于自身。能做到這樣，那麼在天地產生之前不算是精，在天地消亡之後不算是老，終日變化而不算是動，完全寂靜而不算是停止領悟。這樣，即使娶妻也不是執著于妻子，即使接受供奉也不是貪圖索取，即使掌握權力也不是濫用職權，即使有所作為也不是故意而為，即使醉酒也不是昏聵不明。如果能對萬物無心，那麼貪戀情慾就不算是邪淫，降福邪淫之人、降禍善良之人就不算是盜取，濫殺、誤殺、錯殺就不算是殺生，所作所為先後違背天心就不算是妄語，昏聵荒唐顛倒錯亂就不算是醉酒。這就叫做無心。無心就沒有戒律，沒有戒律也就沒有不戒律。』
【English Translation】 English version To be able to control life and death of others. I originally do not come into being, how can you cause my death? I view my body as equal to emptiness, and view myself as equal to you. Can you destroy emptiness and yourself? If you can destroy emptiness and destroy yourself, then I neither come into being nor cease to be. You are not yet able to do this, so how can you control my life and death? The Mountain God bowed his head and prostrated himself, wishing to receive the true precepts. Zen Master Gui said, 'Since the god requests to receive the precepts, then he has already received them.' Why? Because there are no precepts outside of the precepts, so what other precepts are needed? The god said, 'This principle, I hear it but am still confused. I only ask the master to transmit the precepts, and I am willing to take myself as a disciple.' Zen Master Gui said, 'I transmit to you the five precepts. Can you uphold them? If you can, say you can; if you cannot, say you cannot.' The god said, 'I listen attentively.' Zen Master Gui said, 'Can you abstain from sexual misconduct (羅欲 luó yù: lustful desires)?' The god said, 'I also take a wife.' The Zen master said, 'I am not referring to this, but to having no craving for lustful desires.' The god said, 'I can.' The Zen master said, 'Can you abstain from stealing?' The god said, 'What do I lack? Where would there be stealing?' The Zen master said, 'I am not referring to this, but to bestowing blessings on the licentious and bringing misfortune to the virtuous.' The god said, 'I can.' The Zen master said, 'Can you abstain from killing?' The god said, 'The power of governance is in my hands, how can I say I do not kill?' The Zen master said, 'I am not referring to this, but to cases of indiscriminate, mistaken, or doubtful killings.' The god said, 'I can.' The Zen master said, 'Can you abstain from false speech?' The god said, 'I am inherently upright, how could there be false speech?' The Zen master said, 'I am not referring to this, but to actions that are not in accordance with the will of Heaven.' The god said, 'I can.' The Zen master said, 'Can you abstain from being ruined by alcohol?' The god said, 'I am capable.' Zen Master Gui said, 'Like the above, these are the Buddhist precepts.' He also said to uphold them with intention, but without clinging to them; to treat all things with intention, but without being attached to oneself. If one can do this, then before the creation of heaven and earth, one is not considered essence; after the destruction of heaven and earth, one is not considered old; changing all day long is not considered movement; completely silent is not considered stopping enlightenment. In this way, even if one takes a wife, one is not attached to her; even if one receives offerings, one is not greedy for them; even if one holds power, one does not abuse it; even if one acts, one does not do so intentionally; even if one is drunk, one is not confused. If one can be without mind towards all things, then craving for lustful desires is not considered sexual misconduct, bestowing blessings on the licentious and bringing misfortune to the virtuous is not considered stealing, indiscriminate, mistaken, or doubtful killings are not considered killing, actions that violate the will of Heaven are not considered false speech, and being confused, absurd, and inverted is not considered drunkenness. This is called no-mind. With no-mind, there are no precepts, and with no precepts, there is nothing that is not a precept.'
則無心。無佛無眾生。無汝及無我。無我無汝。孰能戒哉。神曰。我誠淺昧。未聞空義。愿師授我戒。我當奉行。更何業因可拘塵界。我願報慈德。勉我所能。圭曰。吾觀身無物。更有何欲。神曰。師必命我。圭曰無為是。無為是。神曰。佛亦使神護法師叛佛邪。隨意垂誨。圭不得已言曰東巖。寺之障也。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。神曰。聞命矣。昏夜風雷。擺搖震運。愿師無駭。即作禮辭去。其夕果有暴風吼雷。奔云霆電。隆棟壯宇。岌礘將圮。物不安所。乃謂眾僧曰。無怖無怖。神與我契矣詰旦和霽。則北巖松栝。盡移東嶺森然行植焉。
釋子鄰
姓范。兗州干封大范村人。父峻朝。不喜三寶。或見沙門。必加咄唾。鄰生已數歲。見著袈裟者。則生慕羨。開元初。東都廣愛寺。慶修律師。經范氏之舍。鄰一見之。喜貫顏色。拜求出家。問曰。父母云何。對曰。師但先去。某乃影隨。律師行五里間。鄰已至矣。及洛寺染削。至十一年。忽思二親辭歸寧覲。其父喪明。母終已三載矣。因詣岳廟。求知母之幽趣。即敷坐具。誦法華經。誓見天齊王為期。其夜。岳神果召鄰。問何故懇苦如是。鄰曰。母王氏。亡來已經除服。敢問大王。母今何在。王顧簿吏。對曰。王氏見繫獄受
【現代漢語翻譯】 現代漢語譯本 則無心（指沒有分別心）。無佛無眾生（指沒有佛與眾生的對立）。無汝及無我（指沒有你和我）。無我無汝（指沒有我也沒有你）。孰能戒哉（誰能施加戒律呢）？神曰（護法神說）：『我誠淺昧（我確實淺薄無知），未聞空義（沒有聽聞過空性的道理）。愿師授我戒（希望禪師傳授我戒律），我當奉行（我應當遵照執行）。更何業因可拘塵界（還有什麼業因可以束縛于塵世）？我願報慈德（我願意報答您的慈悲恩德），勉我所能（盡我所能）。』圭曰（道圭禪師說）：『吾觀身無物（我看身體本無實物），更有何欲（還有什麼慾望呢）？』神曰（護法神說）：『師必命我（禪師一定要命令我）。』圭曰（道圭禪師說）：『無為是（不作為才是真），無為是（不作為才是真）。』神曰（護法神說）：『佛亦使神護法（佛也讓神來護持佛法），師叛佛邪（禪師您難道是背叛佛法的邪見嗎）？隨意垂誨（請您隨意指示）。』圭不得已言曰（道圭禪師不得已說道）：『東巖（東邊的山巖），寺之障也（是寺廟的屏障）。莽然無樹（光禿禿地沒有樹木）。北岫有之（北邊的山峰有樹木），而背非屏擁（但是背面不能作為屏障）。汝能移北樹于東嶺乎（你能把北邊的樹移到東邊的山嶺上嗎）？』神曰（護法神說）：『聞命矣（聽從您的命令）。昏夜風雷（在昏暗的夜晚，會有狂風和雷電），擺搖震運（搖擺震動）。愿師無駭（希望禪師不要害怕）。』即作禮辭去（說完就行禮告辭離去）。其夕果有暴風吼雷（那天晚上果然有狂風怒吼，雷聲轟鳴），奔云霆電（烏雲奔涌，閃電交加），隆棟壯宇（高大的屋樑和雄偉的房屋），岌礘將圮（搖搖欲墜，即將倒塌），物不安所（東西都無法安放）。乃謂眾僧曰（於是對眾僧說）：『無怖無怖（不要害怕，不要害怕），神與我契矣（神已經和我約定好了）。』詰旦和霽（第二天早晨，天氣晴朗），則北巖松栝（北邊山巖上的松樹和柏樹），盡移東嶺森然行植焉（全部移到了東邊的山嶺上，整齊地排列種植）。 釋子鄰（釋子鄰） 姓范（姓范），兗州干封大范村人（兗州干封大范村人）。父峻朝（父親范峻朝），不喜三寶（不喜歡佛法僧三寶）。或見沙門（有時見到沙門），必加咄唾（必定加以唾罵）。鄰生已數歲（釋子鄰出生時已經幾歲了），見著袈裟者（見到穿著袈裟的人），則生慕羨（就心生羨慕）。開元初（開元初年(713年)），東都廣愛寺（東都廣愛寺）的慶修律師（慶修律師），經范氏之舍（經過范家）。鄰一見之（釋子鄰一見到他），喜貫顏色（喜悅之情溢於言表）。拜求出家（拜求出家）。問曰（慶修律師問道）：『父母云何（你的父母怎麼樣）？』對曰（釋子鄰回答說）：『師但先去（禪師您只管先走），某乃影隨（我隨後就到）。』律師行五里間（律師走了五里路左右），鄰已至矣（釋子鄰已經趕到了）。及洛寺染削（到了洛陽的寺廟剃度），至十一年（到了開元十一年(723年)），忽思二親辭歸寧覲（忽然思念父母，辭別回去探望）。其父喪明（他的父親已經失明），母終已三載矣（母親去世已經三年了）。因詣岳廟（於是前往岳廟），求知母之幽趣（想知道母親的歸宿）。即敷坐具（就鋪開坐具），誦法華經（誦讀《法華經》），誓見天齊王為期（發誓一定要見到天齊王）。其夜（當天晚上），岳神果召鄰（岳神果然召見了釋子鄰），問何故懇苦如是（問他為什麼如此懇切）。鄰曰（釋子鄰說）：『母王氏（我的母親姓王），亡來已經除服（去世已經過了除服的日子）。敢問大王（敢問大王），母今何在（母親現在在哪裡）？』王顧簿吏（天齊王回頭看管簿冊的官吏），對曰（官吏回答說）：『王氏見繫獄受（王氏現在被關在監獄裡受苦）。』
【English Translation】 English version Then there is no mind (referring to no discriminating mind). No Buddha, no sentient beings (referring to no opposition between Buddha and sentient beings). No you and no me (referring to no you and me). No me, no you (referring to neither me nor you). Who can impose precepts (who can impose precepts)? The spirit said: 'I am indeed shallow and ignorant, and have not heard the meaning of emptiness. I wish the master would teach me the precepts, and I will follow them. What other karmic cause can bind me to the world of dust? I am willing to repay your kindness and virtue, and do my best.' Guishan said: 'I see that the body has no substance, what other desires are there?' The spirit said: 'The master must command me.' Guishan said: 'Non-action is true, non-action is true.' The spirit said: 'The Buddha also uses gods to protect the Dharma, is the master rebelling against the Buddha's heresy? Please give me instructions at will.' Guishan had no choice but to say: 'The East Cliff is a barrier to the temple. It is barren and treeless. There are trees on the North Peak, but the back cannot be used as a screen. Can you move the trees from the North to the East Ridge?' The spirit said: 'I have heard the order. In the dark night, there will be wind and thunder, shaking and moving. I hope the master will not be frightened.' Then he bowed and left. That night, there was indeed a storm of wind and thunder, with clouds and lightning, and the tall beams and majestic houses were crumbling and about to collapse, and things were uneasy. Then he said to the monks: 'Do not be afraid, do not be afraid, the spirit has made an agreement with me.' At dawn, the weather was clear, and the pines and cypresses on the North Cliff were all moved to the East Ridge and planted in a neat row. Shizi Lin (釋子鄰) Surname Fan (姓范), a native of Dafan Village, Ganfeng, Yanzhou (兗州干封大范村人). Father Junzhao (父親范峻朝) did not like the Three Jewels (不喜歡佛法僧三寶). Whenever he saw a Shamen (沙門), he would spit on him (必定加以唾罵). When Lin was a few years old (釋子鄰出生時已經幾歲了), he would admire those who wore kasayas (見到穿著袈裟的人). In the early years of Kaiyuan (開元初年(713)), Lawyer Qingxiu (慶修律師) of Guang'ai Temple (廣愛寺) in Dongdu (東都) passed by the Fan family's house (經過范家). As soon as Lin saw him (釋子鄰一見到他), his joy was evident (喜悅之情溢於言表). He bowed and asked to become a monk (拜求出家). Qingxiu asked (慶修律師問道): 'What about your parents (你的父母怎麼樣)?' Lin replied (釋子鄰回答說): 'Master, just go first (禪師您只管先走), and I will follow (我隨後就到).' The lawyer walked about five miles (律師走了五里路左右), and Lin had already arrived (釋子鄰已經趕到了). When he arrived at the temple in Luoyang to be tonsured (到了洛陽的寺廟剃度), in the eleventh year of Kaiyuan (開元十一年(723)), he suddenly thought of his parents and bid farewell to return to visit them (忽然思念父母，辭別回去探望). His father had lost his sight (他的父親已經失明), and his mother had been dead for three years (母親去世已經三年了). Therefore, he went to the Yue Temple (於是前往岳廟) to find out where his mother had gone (想知道母親的歸宿). He spread out his seat (就鋪開坐具), recited the Lotus Sutra (誦讀《法華經》), and vowed to see the Heavenly King (發誓一定要見到天齊王). That night (當天晚上), the Yue God summoned Lin (岳神果然召見了釋子鄰) and asked why he was so earnest (問他為什麼如此懇切). Lin said (釋子鄰說): 'My mother's surname is Wang (我的母親姓王), and it has been a long time since she died (去世已經過了除服的日子). May I ask the Great King (敢問大王), where is my mother now (母親現在在哪裡)?' The King looked at the clerk (天齊王回頭看管簿冊的官吏), who replied (官吏回答說): 'Wang is imprisoned and suffering (王氏現在被關在監獄裡受苦).'
苦。鄰曰。我母何罪。王曰。生和尚時。食雞卵。又取白傅頭瘡。坐是之故。職汝之由。鄰悲號委頓。求王請免。曰縶縻有分。放釋無門。然則為法師計。請往鄮山。禮阿育王塔。或可原也。鄰詰朝遵途。到句章山寺。叩頭哀訴。五輪著地禮畢。投䇿至四萬數。俄聞有呼鄰聲。望見雲氣中。母謝曰。承汝之力。得生忉利天矣。故來報汝。倏然不見。
釋神會
姓高。襄陽人也。年方幼學。厥性惇明。從師傳授五經。克通幽賾。次尋莊老。靈府廓然。覽後漢書。知浮圖之說。由是于釋教留神。無仕進意。辭親投本府國昌寺顥元法師出家。諷誦群經。易同反掌。全大律儀。匪貪講貫。聞嶺表曹溪慧能禪師。盛揚法道。褁足以見。能問曰。從何所來。答曰。無所從來。能曰。汝不歸去。答曰。一無所歸能曰。汝太茫茫。答曰。身緣在路。能曰。由自未到。答曰。今已得到。且無滯留。居曹溪數載。后遍尋名跡。開元八年。敕住南陽龍興寺。續于洛陽。大行禪法。聲彩發揮。先是兩京之間。皆宗神秀。見會明心六祖之風。蕩其漸修之道。南北二宗。時始判焉。十四年。范陽安祿山。舉兵內向。兩京版蕩。駕幸巴蜀。副元帥郭子儀。率兵平殄。然于飛挽索然。用右僕射裴冕權計。大府各置戒壇度僧。聚香水錢。以助
【現代漢語翻譯】 現代漢語譯本 苦。鄰居問：『我母親犯了什麼罪？』閻王說：『她生和尚的時候，吃了雞蛋，又取了白傅（白居易）頭上的瘡痂。因為這些緣故，才讓你來擔任這個職務。』鄰居悲傷地哭泣，請求閻王免除。閻王說：『束縛拘禁有定數，釋放沒有門路。不過，可以為法師考慮，請你前往鄮山（今浙江寧波鄞縣東南），禮拜阿育王塔（佛教聖蹟，相傳為阿育王所建），或許可以得到寬恕。』鄰居第二天一早就出發，到達句章山寺（位於今浙江寧波），叩頭哀訴。五體投地禮拜完畢，投擲竹籤占卜，總數達到四萬。忽然聽到有人呼喚鄰居的聲音，望見雲氣之中，他的母親感謝說：『承蒙你的力量，我得以轉生到忉利天（佛教欲界六天之一）了。所以特來告訴你。』說完忽然不見。
釋神會（684-758） 姓高，襄陽（今湖北襄陽）人。年幼時就學，天性淳厚聰明。跟隨老師傳授五經，能夠通曉深奧的道理。後來研習莊子、老子的學說，心靈開闊。閱讀《後漢書》，得知佛教的說法，因此對佛教特別用心，沒有做官的想法。辭別父母，到本府國昌寺，跟隨顥元法師出家。背誦各種佛經，像翻手掌一樣容易。精通大乘律儀，不貪圖講解經文。聽說嶺南曹溪慧能禪師（六祖慧能，638-713）盛大地弘揚佛法，就帶著行李去拜見。慧能問：『從哪裡來？』神會回答：『無所從來。』慧能說：『你不想回去嗎？』神會回答：『一無所歸。』慧能說：『你太茫然了。』神會回答：『身緣還在路上。』慧能說：『因為還沒有到達。』神會回答：『現在已經到達，而且沒有停留。』在曹溪住了幾年，後來遍游名山古蹟。開元八年（720），皇帝下令他住在南陽龍興寺。後來在洛陽，大力弘揚禪法，聲名遠揚。在此之前，兩京（長安、洛陽）之間，都信奉神秀（禪宗大師，606-706）。神會闡明頓悟的六祖慧能的禪風，掃蕩了神秀的漸修之道。南北二宗（禪宗南北宗之分），這時才開始分判。開元十四年（726），范陽安祿山（安史之亂的禍首，703-757）起兵反叛朝廷，兩京淪陷，皇帝逃往巴蜀。副元帥郭子儀（697-781）率兵平定叛亂。然而軍費物資缺乏，採用右僕射裴冕的權宜之計，各大府設立戒壇度僧，募集香水錢，用來資助軍費。
【English Translation】 English version Suffering. The neighbor asked, 'What crime did my mother commit?' King Yama said, 'When she gave birth to the monk, she ate chicken eggs and also took scabs from Bai Fu's (Bai Juyi) head sores. Because of these reasons, you are assigned to this position.' The neighbor wept bitterly, begging King Yama for exemption. King Yama said, 'There is a fixed number for confinement, and there is no way to release. However, for the sake of the Dharma master, I suggest you go to Mount Mao (present-day southeast of Yinxian County, Ningbo, Zhejiang), and worship the Ashoka King Pagoda (a Buddhist sacred site, traditionally built by King Ashoka), perhaps you can be forgiven.' The neighbor set off early the next morning, arrived at Jushangshan Temple (located in present-day Ningbo, Zhejiang), and kowtowed in sorrow. After prostrating with all five limbs touching the ground, he cast divination sticks, totaling forty thousand. Suddenly, he heard a voice calling the neighbor's name, and looking into the clouds, his mother thanked him, saying, 'Thanks to your efforts, I have been reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). That's why I came to inform you.' Then she suddenly disappeared.
Shishi Shenhui (684-758) His surname was Gao, and he was from Xiangyang (present-day Xiangyang, Hubei). He was studious from a young age, and his nature was honest and intelligent. He followed his teacher to learn the Five Classics, and was able to understand profound principles. Later, he studied the doctrines of Zhuangzi and Laozi, and his mind was broadened. Reading the Book of the Later Han, he learned about the teachings of Buddhism, and therefore devoted himself to Buddhism, without any intention of seeking officialdom. He bid farewell to his parents and went to Guochang Temple in his prefecture, where he became a monk under Dharma Master Haoyuan. Reciting various Buddhist scriptures was as easy as turning his palm. He was proficient in the Mahayana precepts and did not covet lecturing on scriptures. Hearing that Chan Master Huineng (the Sixth Patriarch Huineng, 638-713) of Caoxi in Lingnan was vigorously promoting the Dharma, he packed his bags and went to see him. Huineng asked, 'Where do you come from?' Shenhui replied, 'I come from nowhere.' Huineng said, 'Don't you want to go back?' Shenhui replied, 'I have nowhere to return.' Huineng said, 'You are too vague.' Shenhui replied, 'My karmic connection is still on the road.' Huineng said, 'Because you have not yet arrived.' Shenhui replied, 'Now I have arrived, and I am not staying.' He lived in Caoxi for several years, and later traveled to famous mountains and ancient sites. In the eighth year of Kaiyuan (720), the emperor ordered him to live in Longxing Temple in Nanyang. Later, in Luoyang, he vigorously promoted Chan Buddhism, and his reputation spread far and wide. Before this, between the two capitals (Chang'an and Luoyang), everyone believed in Shenxiu (Chan master, 606-706). Shenhui clarified the sudden enlightenment Chan style of the Sixth Patriarch Huineng, sweeping away Shenxiu's gradual cultivation path. The Northern and Southern Schools (the division of the Northern and Southern Schools of Chan Buddhism) began to be distinguished at this time. In the fourteenth year of Kaiyuan (726), Fan Yang An Lushan (the instigator of the Anshi Rebellion, 703-757) raised troops to rebel against the court, the two capitals fell, and the emperor fled to Bashu. Deputy Marshal Guo Ziyi (697-781) led troops to quell the rebellion. However, military expenses and supplies were lacking, and the expedient plan of Right Minister Pei Mian was adopted, with major prefectures setting up ordination platforms to ordain monks and collect incense money to subsidize military expenses.
軍須。初洛都先陷。會越在草莽。時盧奕為賊所戮。群議乃請會。主其壇度。於時寺宇宮觀。鞠為灰燼。乃權創一院。悉資苦蓋。而中筑方壇。所獲財帛。頓支軍費。代宗郭子儀。收復兩京。會之濟用頗有力焉。肅宗皇帝。詔入內供養。敕大匠。為造禪師宇于荷澤寺中。
釋純陀者
本西域人。從游京邑。人所欽重。上元中。便云東渡。人見之。顏容若童稚之色。年已六百歲矣。言談氣壯。舉動不衰。代宗皇帝聞之。詔入。禮遇極豐。俾求留年之道。陀曰。心神好靜。今為塵境汩之。何從冥寂乎。若離簡靜外。慾望留年。如登木采芙蕖。其可得乎。陛下欲長年。由簡潔安神。神安則壽永。寡慾則身安。術斯已往。貧道所不知也。帝由是篤重之。以永泰三年。預知必逝。遣弟子赍衣缽進上。帝賜弟子紫衣。陀終於鎮國寺焉。
唐肅宗問慧忠禪師
如何是十身調御。師乃起立曰。會么。曰不會。師曰。與老僧過凈瓶來。帝又問曰。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。帝曰。此意如何。師曰。莫認自己清凈法身。帝又問。師都不視之。曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰見。師曰。他還眨目視陛下否。后涅槃時至。乃辭代宗。代宗曰。師滅度后。將何所記。師曰。
【現代漢語翻譯】 現代漢語譯本 軍須。當初洛陽都城先被攻陷。適逢越在民間。當時盧奕被賊人所殺。眾人商議后請求會。主持壇場的建造。當時寺廟宮觀，都被燒成灰燼。於是暫時建造一所院落，全部用簡陋的茅草覆蓋。在中間築起方形的壇。所獲得的財物，都用來支援軍費。代宗（李豫，762-779）時，郭子儀收復兩京（長安、洛陽）。會的資助頗有力量。肅宗皇帝（李亨，756-762）下詔讓他入宮供養。敕令工匠，在荷澤寺中為禪師建造住所。 釋純陀（Śuddha）者，本是西域人。跟隨遊歷京城。人們都很欽佩尊重他。上元（唐高宗李治年號，674-676）年間，便說要東渡。人們看到他，容貌像孩童一樣。年齡已經六百歲了。言談氣力強壯，舉動不衰老。代宗皇帝（李豫，762-779）聽說了，下詔讓他入宮。給予非常豐厚的禮遇。讓他尋求駐留人世的方法。純陀（Śuddha）說：『心神喜歡安靜，現在被塵世所擾亂。從哪裡能夠進入冥寂呢？如果離開簡樸安靜之外，想要駐留人世，如同爬到樹上採摘芙蕖（荷花），怎麼可能得到呢？陛下想要長壽，在於簡潔安靜心神。心神安定就能夠長壽，減少慾望就能夠身體安康。方法就是這樣了，貧道我不知道其他的了。』皇帝因此更加敬重他。在永泰三年（767），預知自己必定逝世。派遣弟子帶著衣缽進獻給皇帝。皇帝賜給弟子紫色的袈裟。純陀（Śuddha）最終在鎮國寺圓寂。 唐肅宗（李亨，756-762）問慧忠禪師：『什麼是十身調御？』禪師於是站起來說：『會嗎？』肅宗說：『不會。』禪師說：『給老僧拿凈瓶來。』皇帝又問：『什麼是無諍三昧？』禪師說：『檀越（施主）在毗盧（Vairocana）頂上行走。』皇帝說：『這是什麼意思？』禪師說：『不要認為自己是清凈法身。』皇帝又問。禪師都不看他。皇帝說：『朕是大唐天子，禪師為什麼如此不顧視？』禪師說：『還看見虛空嗎？』皇帝說：『看見。』禪師說：『他還眨眼看陛下嗎？』後來涅槃的時候到了，於是向代宗（李豫，762-779）告辭。代宗（李豫，762-779）說：『禪師圓寂后，將留下什麼作為紀念？』禪師說：
【English Translation】 English version Supplies for the army. Initially, Luoyang was the first capital to fall. It happened that Yue was among the common people. At that time, Lu Yi was killed by the rebels. The group discussed and requested Hui to preside over the construction of the altar. At that time, temples and palaces were burned to ashes. So, a temporary courtyard was built, all covered with simple thatch. A square altar was built in the middle. The wealth obtained was used to support military expenses. During the reign of Emperor Daizong (Li Yu, 762-779), Guo Ziyi recovered the two capitals (Chang'an and Luoyang). Hui's contribution was quite significant. Emperor Suzong (Li Heng, 756-762) issued an edict to have him enter the palace for support. He ordered craftsmen to build a residence for the Chan master in Heze Temple. The Śuddha Bhikshu, was originally from the Western Regions. He traveled with the capital. People admired and respected him. During the Shangyuan period (674-676), he said he would cross to the east. People saw him, his face like a child. He was already six hundred years old. His speech was strong, and his movements did not decline. Emperor Daizong (Li Yu, 762-779) heard of this and issued an edict to have him enter the palace. He was given very generous treatment. He was asked to seek a way to stay in the world. Śuddha said, 'The mind likes to be quiet, but now it is disturbed by the dust. How can one enter into meditation? If one leaves simplicity and quietness, wanting to stay in the world is like climbing a tree to pick a lotus, how can it be obtained? If Your Majesty wants longevity, it lies in simplifying and calming the mind. If the mind is at peace, one can live long, and if one reduces desires, the body can be at peace. That's the method, I don't know anything else.' The emperor therefore respected him even more. In the third year of Yongtai (767), he knew that he would surely pass away. He sent his disciple to present his robe and bowl to the emperor. The emperor gave the disciple a purple robe. Śuddha finally passed away in Zhenguo Temple. Emperor Suzong of Tang (Li Heng, 756-762) asked Chan Master Huizhong, 'What is the Tamer of the Ten Bodies?' The Chan master then stood up and said, 'Do you understand?' Suzong said, 'I don't understand.' The Chan master said, 'Bring the clean bottle to the old monk.' The emperor then asked, 'What is the Samadhi of Non-Contention?' The Chan master said, 'Danyue (donor) walks on the head of Vairocana.' The emperor said, 'What does this mean?' The Chan master said, 'Do not recognize yourself as the pure Dharma body.' The emperor then asked. The Chan master did not look at him at all. The emperor said, 'I am the Emperor of the Great Tang, why do you not look at me?' The Chan master said, 'Do you see the void?' The emperor said, 'I see it.' The Chan master said, 'Does it blink at Your Majesty?' Later, when the time of Nirvana arrived, he bid farewell to Emperor Daizong (Li Yu, 762-779). Emperor Daizong (Li Yu, 762-779) said, 'After the Chan master passes away, what will be left as a memorial?' The Chan master said,
造取一無縫塔。帝曰。就師取塔樣。師曰。貧道去後。有侍者應真。卻知此事。乞詔問之。師遷化后。帝詔問應真。真述偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。應真后住耽源山。
釋無業
姓杜。商州上洛人。其母李氏。聞空中言曰。寄居得否。遂娠。誕生之夕。異光滿室。至成童。不為戲弄。行必直視。坐即跏趺。年至九歲。啟白父母。依止本郡開元寺志本禪師。乃授與金剛法華維摩思益華嚴等經。五行俱下。一誦無遺。年十二。得從剃落。凡參講肆。聊聞即解。同學有所未曉。隨為剖析。皆造玄關。至年二十。受具足戒于襄州幽律師。其四分律疏。一夏肄習。便能敷演。兼為僧眾講涅槃經。法筵長開。冬夏無倦。后聞洪洲大寂禪門之上首。特往瞻禮。大寂一見異之。業跪而言曰。至如三乘文學。粗窮其旨。嘗聞禪門即心是佛。寔未能了。大寂曰。只未了底心。即是別物。更無不了。不了時。即是迷。若了。即是悟。迷即眾生。悟即是佛。道不離眾生。豈別更有佛。亦猶手作拳。拳全手也。業言下豁然開悟。涕淚悲泣。向大寂曰。本謂佛道長遠。勤苦曠劫。方始得成。今日始知法身寔相。本自具足。一切萬法。從心所生。但有名字。無有寔者。大寂曰。如是如是。
【現代漢語翻譯】 現代漢語譯本：建造一座沒有縫隙的塔。皇帝說：『向禪師您請教塔的樣式。』禪師說：『貧道我圓寂之後，有侍者應真（Arhat，阿羅漢），他知道這件事。請您下詔詢問他。』禪師圓寂后，皇帝下詔詢問應真。應真述說偈語道：『湘江之南，潭水之北，其中黃金充足可充滿一國。無影樹下，同乘一條船，琉璃殿上，沒有知識。』應真後來住在耽源山。
釋無業（釋：佛教僧侶的尊稱；無業：法號）
俗姓杜，是商州上洛人。他的母親李氏，聽到空中有聲音說：『可以寄居嗎？』於是懷孕。出生那天晚上，奇異的光芒充滿房間。到長大成人，不玩遊戲，走路一定目光正直，坐下就結跏趺坐。到九歲時，告訴父母，要依止本郡開元寺的志本禪師。於是志本禪師就傳授給他《金剛經》、《法華經》、《維摩詰經》、《思益經》、《華嚴經》等經典。五行文字，一看就明白，讀一遍就不會忘記。十二歲時，得以剃度出家。凡是參加講經，稍微一聽就理解。同學有不明白的地方，他就為大家剖析，都能夠領悟到玄妙之處。到二十歲時，在襄州幽律師處受具足戒。他用一個夏天的時間學習《四分律疏》，就能講解演說。同時還為僧眾講解《涅槃經》，講經的法會長期開設，冬夏沒有倦意。後來聽說洪州馬祖道一（709-788）禪師門下人才濟濟，特地前去拜見。馬祖道一禪師一見他就覺得他與衆不同。無業跪下說：『至於三乘（聲聞乘、緣覺乘、菩薩乘）的經論，我粗略地窮盡了其中的旨意。曾經聽說禪宗說即心是佛，實在不能夠理解。』馬祖道一禪師說：『就是你還沒有理解的心，就是別的東西，沒有不能理解的。不能理解的時候，就是迷惑；如果理解了，就是覺悟。迷惑就是眾生，覺悟就是佛。道不離開眾生，難道另外還有佛嗎？也就像手作成拳頭，拳頭就是整個手。』無業當即豁然開悟，流著眼淚悲傷地哭泣，對馬祖道一禪師說：『我本來以為成佛的道路漫長遙遠，需要勤奮刻苦經歷漫長的劫數，才能夠成就。今天才知道法身（Dharmakaya，諸佛所證的真如法性）的真實相狀，本來就具足。一切萬法，從心所生，只是有名字，沒有真實的東西。』馬祖道一禪師說：『是這樣，是這樣。』
【English Translation】 English version: Build a seamless pagoda. The emperor said, 'I ask the master for the pagoda's design.' The master said, 'After I pass away, there will be an attendant Arhat (應真) who will know about this matter. Please issue an edict to ask him.' After the master passed away, the emperor issued an edict to ask 應真. 應真 recited a verse, saying, 'South of the Xiang River, north of the Tan River, within which gold is sufficient to fill a country. Under the shadowless tree, together in the same boat, in the crystal palace, there is no knowledge.' 應真 later resided on Mount Damyuan.
釋 Wuye (釋: honorific title for Buddhist monks; Wuye: Dharma name)
His surname was Du, and he was from Shangluo in Shang Prefecture. His mother, Li, heard a voice in the air saying, 'May I reside here?' and then she became pregnant. On the night of his birth, strange light filled the room. When he grew up, he did not play games, and he always looked straight ahead when walking and sat in the lotus position. At the age of nine, he told his parents that he wanted to follow Chan Master Zhiben of Kaiyuan Temple in his prefecture. So Chan Master Zhiben taught him the Diamond Sutra, the Lotus Sutra, the Vimalakirti Sutra, the Siyi Sutra, and the Avatamsaka Sutra. He understood the texts at once and never forgot them after reading them once. At the age of twelve, he was allowed to be tonsured and become a monk. Whenever he attended lectures, he understood as soon as he heard them. When his classmates did not understand something, he would explain it to them, and they would all be able to grasp the profound meaning. At the age of twenty, he received the full precepts from Vinaya Master You in Xiang Prefecture. He studied the Commentary on the Four-Part Vinaya for one summer and was able to expound on it. He also lectured on the Nirvana Sutra for the monks, and the Dharma assembly was held for a long time, without fatigue in winter or summer. Later, he heard that the Chan school of Mazu Daoyi (709-788) in Hongzhou was full of talented people, so he went to pay his respects. Mazu Daoyi saw that he was different from others at first sight. Wuye knelt down and said, 'As for the scriptures of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), I have roughly exhausted their meaning. I have heard that the Chan school says that the mind is the Buddha, but I really cannot understand it.' Mazu Daoyi said, 'The mind that you have not yet understood is something else, there is nothing that cannot be understood. When you do not understand, you are deluded; if you understand, you are enlightened. Delusion is sentient beings, enlightenment is the Buddha. The Dao does not leave sentient beings, so is there another Buddha? It is like a hand making a fist, the fist is the whole hand.' Wuye immediately became enlightened, shed tears and cried sadly, and said to Mazu Daoyi, 'I originally thought that the path to Buddhahood was long and far away, and that it would take diligent and arduous eons to achieve it. Today I know that the true form of the Dharmakaya (法身) is originally complete. All dharmas arise from the mind, they are just names, there is nothing real.' Mazu Daoyi said, 'So it is, so it is.'
一切法性。不生不滅。一切諸法。本自空寂。經云。諸法從本來。常自寂滅相。又云。畢盡空寂舍。又云。諸法空為座。此即諸佛如來。住此無所住處。若如是知。即住空寂舍。坐空法座。舉足下足。不離道場。言下便了。更無漸次。所謂不動足。而登涅槃山者也。業既傳心印。尋詣曹溪。禮祖塔。迴游廬岳天臺。及諸名山。遍尋聖蹟。自洛抵雍。憩西明寺。僧眾咸欲舉請。充兩街大德。業默然嘆曰。親近國王大臣。非予志也。於是至上黨。節度使相國李抱真。與馬燧。累有戰功。又激發王武俊。同破朱滔。功多勢盛。然好聞賢善。雖千里外。必持幣致之。深重業名行。旦夕贍禮。麾幢往來。常有倦色。謂門人曰吾本避上國浩穰名利。今此又煩接君侯。豈娛心哉。言訖。逍遙綿上抱腹山。又往清涼山。于金閣寺。讀大藏經。星入周天。斯愿方畢。復振錫南下。至於西河。初止眾香佛剎。州牧董叔纏。請住開元精舍。業謂弟子曰。吾自至此。不復有遊方之意。豈吾緣在此邪。於是撞鐘告眾。作師子吼。雨大法雨。垂二十年。並汾之人。悉皆向化。憲宗皇帝。御宇十有四年。素向德音。乃下詔請入內。辭疾不行。明年再降綸旨。稱疾如故。穆宗皇帝即位之年。聖情虔虔。思一瞻禮。乃命兩街僧錄靈犀公。遠赍敕旨迎請。業
【現代漢語翻譯】 現代漢語譯本 一切法的自性，不生不滅。一切諸法，其本性皆是空寂的。《維摩詰經》中說：『一切諸法，從其本來的狀態，就一直是寂滅的。』又說：『最終歸於空寂的居所。』又說：『以空性作為座位。』這就是諸佛如來，安住於此無所住之處。如果能夠這樣理解，就是安住在空寂的居所，坐在空性的法座上，舉足下足，都不離開道場。當下就能領悟，不再需要漸進的過程。這就是所謂的不動腳步，而登上涅槃山。 業禪師既然已經傳承了心印，就前往曹溪，禮拜六祖慧能的塔。之後又遊歷廬山、天臺山，以及各處名山，遍尋聖蹟。從洛陽到達雍州，在西明寺休息。寺中的僧眾都想推舉他，擔任兩街的大德。業禪師默然嘆息道：『親近國王大臣，不是我的志向。』於是前往上黨。節度使相國李抱真，與馬燧多次立下戰功，又策動王武俊，一同擊破朱滔，功勞很大，權勢很盛。然而他喜歡聽聞賢良之士的事蹟，即使遠在千里之外，也必定拿著錢財去聘請他們。他非常看重業禪師的名聲和德行，早晚都供養禮敬。儀仗隊伍往來，常常露出疲倦的神色。他對門人說：『我本來是爲了避開京城繁雜的名利，現在又煩勞地接待君侯，這哪裡是使我快樂的事情呢？』說完，就逍遙自在地前往綿山的抱腹山。又前往清涼山，在金閣寺閱讀《大藏經》。經過漫長的時間，才完成了這個願望。之後又向南行進，到達西河。最初住在眾香佛剎，州牧董叔纏，請他住在開元精舍。業禪師對弟子們說：『我自從來到這裡，就不再有遊方的想法了，難道是我的緣分在這裡嗎？』於是敲鐘告訴大眾，發出獅子吼，降下大法雨，持續了二十年。并州、汾州的人，都歸向佛法。 唐憲宗（806-820）在位十四年，一向仰慕禪師的德行，於是下詔請他入宮。業禪師以生病為理由推辭了。第二年再次降下詔書，禪師仍然以生病為理由推辭。 唐穆宗（820-824）即位的那一年，皇帝非常虔誠，想要瞻仰禪師的容貌，於是命令兩街僧錄靈犀公，遠道攜帶敕旨前去迎請。業禪師
【English Translation】 English version The nature of all dharmas is neither arising nor ceasing. All dharmas are fundamentally empty and still. The sutra says, 'All dharmas, from their very origin, are always in a state of quiescence.' It also says, 'Ultimately dwelling in the abode of emptiness and stillness.' And it says, 'Taking emptiness as a seat.' This is where all Buddhas and Tathagatas abide, in a place of no-abiding. If one understands in this way, one dwells in the abode of emptiness and stillness, sitting on the seat of empty dharma, raising and lowering one's feet without leaving the Bodhimanda (place of enlightenment). One understands immediately, without any gradual process. This is what is meant by ascending Mount Nirvana without moving one's feet. Having received the transmission of the mind-seal, Zen Master Ye went to Cao Xi (where the Sixth Patriarch Huineng resided) to pay homage to the Sixth Patriarch's stupa. Afterwards, he traveled to Mount Lu, Mount Tiantai, and various other famous mountains, seeking out sacred sites. Arriving from Luoyang to Yongzhou, he rested at Ximing Temple. The monks there all wanted to recommend him to be a great virtuous monk of the two streets. Zen Master Ye sighed silently and said, 'To be close to kings and ministers is not my aspiration.' Thereupon, he went to Shangdang. The Jiedushi (military governor) and Chancellor Li Baozhen, along with Ma Sui, had repeatedly achieved military merits, and also instigated Wang Wujun to jointly defeat Zhu Tao, achieving great merit and power. However, he liked to hear about the deeds of virtuous and good people, and even if they were thousands of miles away, he would surely bring wealth to invite them. He deeply valued Zen Master Ye's reputation and virtue, and provided offerings and reverence morning and night. The entourage coming and going often showed signs of fatigue. He said to his disciples, 'I originally wanted to avoid the bustling fame and profit of the capital, but now I am troubled by receiving the lord. How can this be pleasing to my heart?' After saying this, he leisurely went to Mount Baofu on Mian Mountain. He also went to Mount Qingliang and read the Great Treasury of Sutras at Jin'ge Temple. After a long time, he finally fulfilled this wish. Then he traveled south, arriving at Xihe. Initially, he stayed at Zhongxiang Buddha Temple, and the governor of the prefecture, Dong Shuchan, invited him to stay at Kaiyuan Vihara. Zen Master Ye said to his disciples, 'Since I came here, I no longer have the intention of traveling around. Is it my karma here?' Thereupon, he struck the bell to inform the assembly, roared like a lion, and rained down the great Dharma rain, lasting for twenty years. The people of Bingzhou and Fenzhou all turned towards the Dharma. Emperor Xianzong (806-820) of the Tang Dynasty, in the fourteenth year of his reign, had always admired the Zen master's virtue, and therefore issued an edict inviting him to the palace. Zen Master Ye declined on the grounds of illness. The following year, another edict was issued, but the Zen master still declined on the grounds of illness. In the year that Emperor Muzong (820-824) ascended the throne, the emperor was very devout and wanted to see the Zen master's face, so he ordered Lingxi Gong, the monk registrar of the two streets, to travel far to bring the imperial edict to invite him. Zen Master Ye
笑曰。行即行矣。道途有殊。於是剃髮澡浴。至中夜告弟子慧愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境惑。流轉不窮。汝等常知心性本自有之。非因造作。猶如金剛不可破壞。一切諸法。如影如響。無有實者。故經云。唯有一事實。餘二則非真。常了一切空。無一物當情。是諸佛同用心處。汝等勤而行之。言訖跏趺而坐。奄然歸寂。
釋宗密
大和中。徴入內。賜紫衣。帝累問法要。朝士歸慕。裴相國深入堂奧。受教為外護。師以禪教學者互相非毀。遂著禪源諸詮一藏。其序略曰。禪是天竺之語。源是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通名為禪。此性是禪。之本源。故名禪源。忘情契之。是禪行。如談禪理。而不說禪行。是不辨華竺之音也。況此真性非惟是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏識。亦是諸佛。萬德之源。故名佛性。亦是菩薩萬行之源。故名心地。萬行不出六波羅密。禪者但是六中之一。當其第五。豈可都目。真性為一禪行哉。三乘人。欲求聖道。必須修禪。離此無門。惟頓悟自心。本來清凈。元無煩惱。無漏智性。本自具足。此心即佛。畢竟
【現代漢語翻譯】 現代漢語譯本： 笑著說：『走就行了，道路各有不同。』於是剃髮洗澡，到半夜告訴弟子慧愔等人說：『你們的見聞覺知之性，與太虛空一樣長壽，不生不滅。一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人不明白，就被境界迷惑。一旦被境界迷惑，就會流轉不休。你們要常常知道心性本來就有的，不是因為造作而產生的，就像金剛一樣不可破壞。一切諸法，如影子如迴響，沒有真實的。所以經上說：『唯一真實的事，其餘兩種則不是真。』常常明瞭一切皆空，沒有一物可以執著。這是諸佛共同用心的地方。你們要勤奮地去實行。』說完就結跏趺坐，安然圓寂。
釋宗密
唐大和年間（827-835年），被召入宮內，皇帝賜予紫色袈裟。皇帝多次詢問佛法要義，朝中人士都歸心仰慕。宰相裴休深入佛法堂奧，接受教誨並作為外護。宗密禪師因為禪宗和教宗的學者互相誹謗，於是撰寫了《禪源諸詮集都序》一藏。其中的序言大概是說：『禪是天竺（印度）的語言，源是一切眾生本覺的真性，也叫做佛性，也叫做心地。領悟它叫做慧，修習它叫做定，定慧合起來叫做禪。這個真性是禪的本源，所以叫做禪源。忘卻情慾而契合它，是禪的修行。如果談論禪的道理，而不說禪的修行，就是不辨別華（中國）和竺（印度）的語音。況且這個真性不僅僅是禪門的源頭，也是萬法的源頭，所以叫做法性；也是眾生迷惑和覺悟的源頭，所以叫做如來藏識；也是諸佛萬德的源頭，所以叫做佛性；也是菩薩萬行的源頭，所以叫做心地。萬行不出六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），禪只是六種中的一種，是其中的第五種，怎麼能都把真性看作是一種禪的修行呢？三乘（聲聞乘、緣覺乘、菩薩乘）的人，想要追求聖道，必須修習禪定，離開這個就沒有門徑。只有頓悟自心，本來清凈，原本沒有煩惱，無漏的智慧之性，本來就具足，這個心就是佛，最終』
【English Translation】 English version: He smiled and said, 'Going is going. The paths are different.' Then he shaved his head and bathed, and at midnight he told his disciples Huiyin and others, 'Your nature of seeing, hearing, perceiving, and knowing is as long-lived as the great void, neither arising nor ceasing. All realms are inherently empty and still, and there is not a single dharma to be obtained. Those who are deluded do not understand and are thus deluded by realms. Once deluded by realms, they will transmigrate endlessly. You should always know that the nature of the mind is inherent, not created. It is like diamond, indestructible. All dharmas are like shadows and echoes, without reality. Therefore, the sutra says, 'There is only one reality; the other two are not true.' Always understand that everything is empty, and there is nothing to cling to. This is where all Buddhas use their minds together. You should diligently practice it.' After speaking, he sat in the lotus position and peacefully passed away.
Shì Zōngmì (Master Zongmi)
During the Dàhé era (827-835 AD) of the Tang Dynasty, he was summoned into the palace and given a purple robe by the emperor. The emperor repeatedly asked about the essentials of the Dharma, and the court officials all admired him. Prime Minister Péi Xiū (a prominent official) deeply entered the hall of Buddhist teachings, received instruction, and acted as an external protector. Because scholars of Chan (Zen) and the doctrinal schools criticized each other, Master Zongmi wrote a collection of commentaries on the sources of Chan, called the 'Comprehensive Preface to the Various Explanations of the Sources of Chan'. The preface roughly says: 'Chan is a term from Tianzhu (India), and the source is the originally enlightened true nature of all sentient beings, also called Buddha-nature, also called mind-ground. Realizing it is called wisdom (慧, huì), cultivating it is called samadhi (定, dìng), and wisdom and samadhi together are called Chan. This true nature is the source of Chan, so it is called the source of Chan. Forgetting emotions and uniting with it is the practice of Chan. If one talks about the principles of Chan without talking about the practice of Chan, it is like not distinguishing the sounds of Hua (China) and Zhu (India). Moreover, this true nature is not only the source of the Chan school, but also the source of all dharmas, so it is called Dharma-nature; it is also the source of sentient beings' delusion and enlightenment, so it is called the Tathagatagarbha-consciousness; it is also the source of all the virtues of the Buddhas, so it is called Buddha-nature; it is also the source of the myriad practices of the Bodhisattvas, so it is called mind-ground. The myriad practices do not go beyond the six paramitas (佈施, bùshī - generosity, 持戒, chíjiè - discipline, 忍辱, rěnrǔ - patience, 精進, jīngjìn - diligence, 禪定, chándìng - meditation, 般若, bōrě - wisdom), and Chan is only one of the six, being the fifth. How can one consider the true nature to be just one practice of Chan? People of the Three Vehicles (聲聞乘, shēngwén shèng - Śrāvakayāna, 緣覺乘, yuánjué shèng - Pratyekabuddhayāna, 菩薩乘, púsà shèng - Bodhisattvayāna), if they want to seek the holy path, must cultivate Chan. There is no other way apart from this. Only through sudden enlightenment of one's own mind, which is originally pure, originally without afflictions, and the nature of non-outflow wisdom is originally complete, this mind is the Buddha, ultimately.'
無異。依此而修者。是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。
釋宣鑒
簡州周氏子。早歲出家。依年受具。精究律藏。于性相諸經。貫通旨趣。嘗講金剛般若。時謂之周金剛。常謂同學曰。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。后聞南方禪席頗盛。師氣不平。遂擔青龍疏鈔。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆指擔云。這個是什麼文字。師曰。青龍疏鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。汝若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。師無語。遂往龍潭。一夕侍立次。潭曰。更深何不下去。師珍重便出。卻回。曰外面黑。潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見個甚麼。師曰從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座。謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上立吾道去在。師將疏鈔堆法堂前。舉火炬曰。窮諸玄辨。若一毫置於太虛。竭世樞機。似一摘投于巨壑。遂焚之於是禮辭。
釋從諗
參南泉。值泉偃息而問曰。近離甚處。師曰
【現代漢語翻譯】 現代漢語譯本：沒有區別。依照這個方法修行，就是最上乘的禪，也叫做如來清凈禪，也叫做一行三昧（專注一境的禪定），也叫做真如三昧（體悟真如本性的禪定）。這是一切三昧的根本。
釋宣鑒（唐朝僧人名號）
簡州（唐朝州名，今四川省簡陽市一帶）周氏之子。早年出家，按照年齡受具足戒，精通研究律藏。對於法相宗的各種經典，貫通其中的旨趣。曾經講解《金剛般若經》，當時人稱他為周金剛。他常常對同學說：『一根毫毛吞入大海，大海的本性沒有虧損；極小的東西投向刀鋒，刀鋒的銳利不會動搖。學與無學（有修有證和無修無證），只有我知道其中的道理。』後來聽說南方禪宗非常興盛，宣鑒禪師心中不平，於是挑著《青龍疏鈔》（註解《金剛經》的著作）前往澧陽（今湖南省澧縣一帶）的路上。見到一位老婦人賣餅，於是停下休息買餅充飢。老婦人指著他挑著的擔子問：『這是什麼文字？』宣鑒禪師說：『《青龍疏鈔》。』老婦人問：『講解什麼經？』宣鑒禪師說：『《金剛經》。』老婦人說：『我有一個問題，你如果答得上來，就施捨給你點心，如果答不上來，就到別處去吧。《金剛經》說：過去心不可得，現在心不可得，未來心不可得。不知道上座（對僧人的尊稱）要點哪個心？』宣鑒禪師無話可說，於是前往龍潭（地名）。一天晚上侍立在龍潭禪師身邊，龍潭禪師說：『夜深了，為什麼不下去休息？』宣鑒禪師恭敬地退出，卻又回來，說：『外面黑。』龍潭禪師點燃紙燭遞給宣鑒禪師，宣鑒禪師剛要接，龍潭禪師又吹滅了。宣鑒禪師因此大悟，便禮拜。龍潭禪師問：『你見到了什麼？』宣鑒禪師說：『從今以後，不再懷疑天下老和尚的舌頭了（不再懷疑禪師們的教誨了）。』到了第二天，龍潭禪師升座，對大眾說：『這裡面有個漢子，牙齒像劍樹，口像血盆，一棒打不回頭。他日後會在孤峰頂上樹立我的道。』宣鑒禪師將《疏鈔》堆在法堂前，舉起火炬說：『窮盡各種玄妙的辯論，就像一根毫毛放在太空中；竭盡世間的樞機，就像一滴水投向巨大的山谷。』於是焚燒了《疏鈔》，然後禮拜告辭。
釋從諗（唐朝僧人名號）
參拜南泉（唐朝僧人名號），正趕上南泉禪師躺著休息，南泉禪師問：『最近從哪裡來？』從諗禪師說：
【English Translation】 English version: There is no difference. To cultivate according to this is the supreme vehicle of Chan (meditation), also known as Tathagata Pure Chan, also known as the One-Practice Samadhi (meditative concentration on a single object), also known as the True Thusness Samadhi (meditative concentration on the nature of True Thusness). This is the root of all Samadhis.
釋宣鑒 (Shi Xuanjian, a Tang Dynasty monk)
A son of the Zhou family of Jianzhou (Jianzhou, a prefecture in the Tang Dynasty, around present-day Jianyang City, Sichuan Province). He left home early and received the full precepts according to his age, mastering the Vinaya Pitaka (collection of monastic rules). He thoroughly understood the meaning of various scriptures of the Yogacara school. He once lectured on the Diamond Prajna Sutra, and was called Zhou Diamond at the time. He often said to his classmates: 'A single hair swallows the sea, and the nature of the sea is not diminished; a tiny object thrown at the tip of a sword, and the sharpness of the sword does not move. Whether one has learned or not learned, only I know the reason.' Later, hearing that the Chan school in the South was very prosperous, Master Xuanjian felt uneasy, so he carried the 'Qinglong Commentary' (a commentary on the Diamond Sutra) on his way to Liyang (around present-day Lixian County, Hunan Province). He saw an old woman selling cakes, so he stopped to rest and buy cakes to eat. The old woman pointed to the burden he was carrying and asked: 'What kind of writing is this?' Master Xuanjian said: 'Qinglong Commentary.' The old woman asked: 'What sutra does it explain?' Master Xuanjian said: 'The Diamond Sutra.' The old woman said: 'I have a question. If you can answer it, I will give you snacks. If you can't answer it, go somewhere else. The Diamond Sutra says: The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. I wonder which mind the venerable (a respectful term for monks) wants to point to?' Master Xuanjian was speechless, so he went to Longtan (place name). One night, while standing beside Chan Master Longtan, Chan Master Longtan said: 'It's late, why don't you go down to rest?' Master Xuanjian respectfully withdrew, but then returned and said: 'It's dark outside.' Chan Master Longtan lit a paper candle and handed it to Master Xuanjian. As Master Xuanjian was about to take it, Chan Master Longtan blew it out. Master Xuanjian had a great enlightenment because of this, and bowed. Chan Master Longtan asked: 'What did you see?' Master Xuanjian said: 'From now on, I will no longer doubt the tongues of the old monks in the world (no longer doubt the teachings of the Chan masters).' The next day, Chan Master Longtan ascended the seat and said to the assembly: 'There is a man here whose teeth are like sword trees and whose mouth is like a blood basin, who will not turn back even if struck with a stick. In the future, he will establish my way on the top of a solitary peak.' Master Xuanjian piled the 'Commentary' in front of the Dharma hall, raised a torch and said: 'Exhausting all the profound arguments is like placing a hair in the void; exhausting the world's machinery is like throwing a drop of water into a huge ravine.' Then he burned the 'Commentary', and then bowed and took his leave.
釋從諗 (Shi Congshen, a Tang Dynasty monk)
He visited Nanquan (a Tang Dynasty monk). He happened to find Chan Master Nanquan lying down to rest, and Chan Master Nanquan asked: 'Where have you come from recently?' Chan Master Congshen said:
瑞像。泉曰還見瑞像么。師曰。不見瑞像。祇見臥如來。泉便起坐。深器之。許其入室。他日問泉曰。如何是道。泉曰。平常心是。師曰。還可趨向也無。泉曰。擬向即乖。道不屬知。不屬不知。若真達不疑之道。猶如太虛。廓然蕩豁。師于言下悟理。遂乃云。金佛不度爐。木佛不度火。泥佛不度水。一心不生。萬法無咎。千人萬人。儘是覓佛漢子。于中覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世界。早有此性。世界壞時。此性不懷。祇是個主人公。更向外覓作么。一婆子請轉藏經。師卻下床轉一匝。曰轉藏經已竟。婆曰。比來請轉。全藏。如何祇為轉半藏。一日師問新到僧。曾到此間么。曰曾到。師曰。喫茶去。又問僧。曰不曾到。師曰。喫茶去。院主問曰。為甚麼曾到。也云喫茶去。不曾到。也云喫茶去。師召院主。主應諾。師曰。喫茶去。又僧問。萬法歸一。一歸何處。師曰。老僧在青州。做得一領布衫。重七斤。僧問。狗子還有佛性也無。師曰無。曰上至諸佛。下至螻蟻。皆有佛性。狗子為恁么卻無。師曰。為伊有業識在。師曰。大眾被十二時辰。使老僧使得十二時。
鄂州巖頭全奯禪師
泉州何氏子。少禮青原誼公落髮。往長安寶壽寺稟戒。習經律諸部。優遊禪苑。與雪峰欽山
【現代漢語翻譯】 現代漢語譯本： 瑞像（吉祥的佛像）。趙州從諗禪師問（觀音院）的住持說：『你還見到瑞像嗎？』住持說：『沒見到瑞像，只見到臥如來（指觀音像）。』趙州從諗禪師便起身端坐，深深地器重他，允許他進入自己的禪房。 後來有一天，趙州從諗禪師問住持說：『什麼是道？』住持說：『平常心是道。』趙州從諗禪師說：『還可以趨向追求嗎？』住持說：『想要趨向追求就錯了。道不屬於知，也不屬於不知。如果真正通達無疑之道，就好像太虛空一樣，空曠而無邊無際。』趙州從諗禪師在住持的言語下領悟了道理，於是說：『金佛不能入爐火熔鍊，木佛不能入火焚燒，泥佛不能入水浸泡。一心不生，萬法就沒有過錯。成千上萬的人，都是尋找佛的漢子，這些人當中能找到一個得道的人嗎？如果要做空王的弟子，最難醫治的就是心病。』 『沒有世界的時候，早就有了這個自性。世界壞滅的時候，這個自性也不會消失。這只是個主人公，為什麼還要向外尋找呢？』一位老婦人請趙州從諗禪師轉藏經，趙州從諗禪師卻下床轉了一圈，說：『轉藏經已經完畢。』老婦人說：『以前請轉，都是轉全部的藏經，為什麼這次只轉了半藏？』 有一天，趙州從諗禪師問新來的僧人：『曾經到過這裡嗎？』僧人說：『曾經到過。』趙州從諗禪師說：『喫茶去。』又問另一個僧人，說：『不曾到過。』趙州從諗禪師說：『喫茶去。』觀音院的院主問趙州從諗禪師說：『為什麼曾經到過，也說喫茶去；不曾到過，也說喫茶去？』趙州從諗禪師叫院主，院主答應。趙州從諗禪師說：『喫茶去。』 又有僧人問：『萬法歸一，一歸何處？』趙州從諗禪師說：『老僧在青州（唐代地名，今山東一帶），做了一件布衫，重七斤。』僧人問：『狗子還有佛性嗎？』趙州從諗禪師說：『沒有。』僧人說：『上至諸佛，下至螻蟻，都有佛性，狗子為什麼卻沒有呢？』趙州從諗禪師說：『因為它有業識在。』趙州從諗禪師說：『大眾被十二時辰所用，老僧卻能使用十二時辰。』
鄂州巖頭全奯（quán huò）禪師 是泉州何氏的兒子，年輕時在青原誼公處剃度出家，前往長安寶壽寺受戒，學習經律各部，優遊于禪院，與雪峰義存（xuě fēng yì cún）、欽山文邃（qīn shān wén suì）
【English Translation】 English version: An auspicious image. Zhaozhou Congshen (趙州從諗) Chan master asked the abbot (of Guanyin Monastery): 'Have you seen the auspicious image?' The abbot said: 'I have not seen the auspicious image, I only see the reclining Tathagata (referring to the Guanyin statue).』 Zhaozhou Congshen Chan master then sat up straight, deeply appreciating him, and allowed him to enter his meditation room. Later one day, Zhaozhou Congshen Chan master asked the abbot: 'What is the Dao?' The abbot said: 'Ordinary mind is the Dao.' Zhaozhou Congshen Chan master said: 'Can it still be approached and pursued?' The abbot said: 'Intending to approach it is already a mistake. The Dao does not belong to knowing, nor does it belong to not knowing. If one truly understands the Dao without doubt, it is like the great void, vast and boundless.' Zhaozhou Congshen Chan master understood the principle in the abbot's words, and then said: 'A golden Buddha cannot be melted in a furnace, a wooden Buddha cannot be burned by fire, a clay Buddha cannot be soaked in water. If one thought does not arise, all dharmas have no fault.' Thousands upon thousands of people are all men seeking the Buddha, can one find a Daoist among them? If you want to be a disciple of the Empty King, the most difficult to cure is the disease of the mind.' 'Before there was a world, this nature already existed. When the world is destroyed, this nature will not disappear. This is just the master of oneself, why look for it outside?' An old woman asked Zhaozhou Congshen Chan master to turn the Tripitaka, but Zhaozhou Congshen Chan master got out of bed and turned around once, saying: 'Turning the Tripitaka is complete.' The old woman said: 'Before, when I asked to turn, it was the entire Tripitaka, why did you only turn half of it this time?' One day, Zhaozhou Congshen Chan master asked a newly arrived monk: 'Have you ever been here before?' The monk said: 'I have been here before.' Zhaozhou Congshen Chan master said: 'Go have some tea.' He then asked another monk, who said: 'I have never been here before.' Zhaozhou Congshen Chan master said: 'Go have some tea.' The abbot of Guanyin Monastery asked Zhaozhou Congshen Chan master: 'Why do you say 'Go have some tea' to both someone who has been here before and someone who has not been here before?' Zhaozhou Congshen Chan master called the abbot, and the abbot answered. Zhaozhou Congshen Chan master said: 'Go have some tea.' Another monk asked: 'All dharmas return to one, where does the one return to?' Zhaozhou Congshen Chan master said: 'This old monk in Qingzhou (青州, a place name in the Tang Dynasty, around present-day Shandong), made a cloth shirt that weighs seven pounds.' A monk asked: 'Does a dog have Buddha-nature?' Zhaozhou Congshen Chan master said: 'No.' The monk said: 'From the Buddhas above to the ants below, all have Buddha-nature, why does the dog not have it?' Zhaozhou Congshen Chan master said: 'Because it has karmic consciousness.' Zhaozhou Congshen Chan master said: 'The masses are used by the twelve periods of the day, but this old monk can use the twelve periods of the day.'
Chan Master Yantou Quanhuo (巖頭全奯) of Ezhou Was a son of the He family of Quanzhou, tonsured at Qingyuan Yigong (青原誼公) at a young age, went to Baoshou Temple (寶壽寺) in Chang'an to receive precepts, studied various parts of the sutras and vinaya, leisurely wandered in the Chan monasteries, and with Xuefeng Yicun (雪峰義存), Qinshan Wensui (欽山文邃)
為友。自杭州大慈山。邐迤造于臨濟。屬濟歸寂。乃謁仰山。后參德山。執坐具上法堂贍視。山曰作么。師便喝。山曰。老僧過在甚麼處。師曰。兩重公案。乃下參堂。山曰。這個阿師。稍似個行腳人。至來日上問訊。山曰。阇黎是昨日新到否。曰是。山曰。甚麼處學得這虛頭來。師曰。全奯終不自謾。山曰。他后不得孤負老僧。雪峰在德山。作飯頭。一日飯遲。德山擎缽下法堂。峰曬飯巾次。見德山。乃曰。鐘未鳴。鼓未響。拓缽向甚麼處去。德山便歸方丈。峰舉似師。師曰。大小德山。未會末後句在。山聞。令侍者喚師去問。汝不肯老僧那。師密啟其意。山乃休。明日昇堂。果與尋常不同。師至僧堂前。拊掌大笑曰。且喜堂頭老漢。會末後句。他後天下人不奈伊何。雖然也祇得三年活。(山三年後果示滅)。
一日與雪峰欽山聚話。峰驀指一碗水。欽曰。水清月現。峰曰。水清月不現。師踢卻水碗而去。師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰。阿誰。或曰。要過那邊去。師乃舞棹迎之。一日因一婆。抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。師便打。婆曰。婆生七子。六個不遇知音。祇這一個也。不消得。便拋向水中。師后庵于洞庭臥龍山。
【現代漢語翻譯】 現代漢語譯本 為友禪師，從杭州大慈山出發，一路前往臨濟宗。在臨濟禪師圓寂后，便去拜訪仰山禪師，後來又參訪德山禪師。他拿著坐具走上法堂，仔細觀察。德山禪師問道：『作甚麼？』友禪師便大喝一聲。德山禪師說：『老僧我錯在什麼地方？』友禪師說：『這是兩重公案。』於是走下法堂回到僧堂。德山禪師說：『這位阿師，稍微像個雲遊的行腳僧。』到了第二天，友禪師前去問訊。德山禪師問：『阇黎（梵語，意為弟子）是昨天新來的嗎？』友禪師回答：『是的。』德山禪師說：『從什麼地方學來這些虛假的把戲？』友禪師說：『全奯（友禪師的法號）終究不會自欺欺人。』德山禪師說：『以後可不要辜負老僧我。』 雪峰禪師在德山禪師處，擔任飯頭（負責煮飯的僧人）。有一天，飯煮晚了。德山禪師拿著缽下法堂。雪峰禪師正在晾曬飯巾，看見德山禪師，便說：『鐘未鳴，鼓未響，拿著缽要到什麼地方去？』德山禪師便回到方丈室。雪峰禪師將此事告訴友禪師，友禪師說：『好大的德山禪師，還沒有領會末後一句。』德山禪師聽了，讓侍者叫友禪師去問話：『你不認可老僧我嗎？』友禪師私下向德山禪師說明了他的意思，德山禪師這才作罷。第二天升堂說法，果然與平常不同。友禪師走到僧堂前，拍手大笑道：『可喜堂頭老漢，會得末後一句。以後天下人拿他沒有辦法了。』雖然如此，也只能再活三年。（德山禪師三年後果然示寂） 有一天，友禪師與雪峰禪師、欽山禪師聚在一起談話。雪峰禪師忽然指著一碗水，欽山禪師說：『水清月現。』雪峰禪師說：『水清月不現。』友禪師一腳踢翻了水碗便離開了。 友禪師住在鄂州巖頭，正趕上官府沙汰（清理僧侶）。友禪師在湖邊做擺渡人。兩岸各掛一塊木板，有人要渡河，就敲一下木板。友禪師便問：『是誰？』有人回答：『要到那邊去。』友禪師便搖著船槳去迎接。 有一天，一位老婦人抱著一個孩子來，說道：『搖橈舞棹暫且不問，且說婆婆我手中的孩子是從哪裡來的？』友禪師便打她。老婦人說：『我生了七個孩子，六個沒有遇到知音，就這一個也不值得。』便將孩子拋向水中。友禪師後來在洞庭湖臥龍山結庵而居。
【English Translation】 English version Zen Master Weiyou, starting from Mount Daci in Hangzhou, traveled all the way to the Linji (Rinzai) school. After the death of Zen Master Linji, he went to visit Zen Master Yangshan, and later visited Zen Master Deshan. He took his seat cushion and went up to the Dharma hall, observing carefully. Zen Master Deshan asked: 'What are you doing?' Zen Master You then shouted loudly. Zen Master Deshan said: 'Where is the old monk wrong?' Zen Master You said: 'This is a double case.' Then he went down from the Dharma hall back to the monks' hall. Zen Master Deshan said: 'This Acharya (Sanskrit term for disciple) is somewhat like a wandering monk.' The next day, Zen Master You went to pay his respects. Zen Master Deshan asked: 'Is the Acharya newly arrived yesterday?' Zen Master You replied: 'Yes.' Zen Master Deshan said: 'Where did you learn these false tricks?' Zen Master You said: 'Quan Hui (Zen Master You's Dharma name) will never deceive himself.' Zen Master Deshan said: 'Don't let the old monk down in the future.' Zen Master Xuefeng was in charge of cooking at Zen Master Deshan's place. One day, the rice was late. Zen Master Deshan took his bowl and went down to the Dharma hall. Zen Master Xuefeng was drying the rice cloth and saw Zen Master Deshan, so he said: 'The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Zen Master Deshan then returned to his abbot's room. Zen Master Xuefeng told Zen Master You about this, and Zen Master You said: 'Such a great Zen Master Deshan, he hasn't understood the last sentence.' Zen Master Deshan heard this and asked the attendant to call Zen Master You to ask: 'Do you not approve of the old monk?' Zen Master You privately explained his meaning to Zen Master Deshan, and Zen Master Deshan then let it go. The next day, when he ascended the hall to give a Dharma talk, it was indeed different from usual. Zen Master You went to the front of the monks' hall, clapped his hands and laughed loudly, saying: 'Congratulations to the old man in charge of the hall, he has understood the last sentence. In the future, people in the world will have no way to deal with him.' Although this is the case, he can only live for three more years. (Zen Master Deshan indeed passed away three years later). One day, Zen Master You, Zen Master Xuefeng, and Zen Master Qinshan were talking together. Zen Master Xuefeng suddenly pointed to a bowl of water, and Zen Master Qinshan said: 'The water is clear, the moon appears.' Zen Master Xuefeng said: 'The water is clear, the moon does not appear.' Zen Master You kicked over the bowl of water and left. Zen Master You lived in Yantou in Ezhou, just in time for the government's purge of monks. Zen Master You worked as a ferryman by the lake. A wooden board was hung on each bank, and if someone wanted to cross the river, they would knock on the board. Zen Master You would ask: 'Who is it?' Someone would answer: 'I want to go to the other side.' Zen Master You would then row the boat to meet them. One day, an old woman came with a child in her arms and said: 'I won't ask about rowing the boat, but where did the child in my arms come from?' Zen Master You then hit her. The old woman said: 'I gave birth to seven children, six of them did not meet a kindred spirit, and this one is not worth it either.' Then she threw the child into the water. Zen Master You later built a hermitage on Mount Wolong in Dongting Lake.
徒侶臻萃。曰吾嘗究涅槃經七八年。睹三兩段義。似衲僧說話。又曰休休。時有一僧出禮拜請師舉。師曰。吾教意。如∴字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意。如摩醯首羅。擘開面門。豎亞一隻眼。此是第二段義。又曰。吾教意。猶如涂毒鼓。擊一聲。遠近聞者皆喪。此是第三段義。夾山下一僧。到石霜。才跨門。便道不審。霜曰。不必阇黎。僧曰。恁么則珍重。又到師處。如前道不審。師噓一噓。僧曰。恁么則珍重方回步。師曰。雖是後生。亦能管帶。其僧歸。舉似夾山。山上堂曰。前日到巖頭石霜底阿師。出來如法舉似前話。其僧舉了。山曰。大眾還會么。眾無對。山曰。若無人道得。山僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖頭亦有殺人刀。亦有活人劍。師與羅山卜塔基。歇次。山禮拜問曰。和尚豈不是三十年前。在洞山而不肯洞山。師曰是。又曰。和尚豈不是嗣德山。又不肯德山。師曰是。山曰不肯。德山即不問。祇如洞山。有何虧闕。師良久曰。洞山好佛。祇是無光。山禮拜。師嘗謂眾曰。老漢去時。大吼一聲了去。唐光啟之後。中原盜起。眾皆避地。師端居宴如也。一日賊
【現代漢語翻譯】 現代漢語譯本 同修道友聚集在一起。有人說：『我曾經研究《涅槃經》（Nirvana Sutra）七八年，看到其中三兩段經義，好像禪宗僧人的話語。』又說：『算了算了。』當時有一位僧人出來禮拜，請教老師講解。老師說：『我的教義，就像「∴」字的三點。第一點向東方點下去，點開諸位菩薩的眼睛。第二點向西方點下去，點中諸位菩薩的命根。第三點向上方點下去，點在諸位菩薩的頭頂。』這是第一段經義。又說：『我的教義，就像摩醯首羅（Mahesvara，大自在天），劈開面門，豎起一隻眼睛。』這是第二段經義。又說：『我的教義，就像涂毒的鼓，敲擊一聲，遠近聽到的人都會喪命。』 夾山座下的一位僧人，到石霜處，剛跨進門，便說道：『請問。』石霜說：『不必了，法師。』僧人說：『既然這樣，那麼告辭了。』又到老師處，像之前一樣說道：『請問。』老師噓了一口氣。僧人說：『既然這樣，那麼告辭轉身離開了。』老師說：『雖然是後生晚輩，也能管束自己。』那位僧人回去后，把情況告訴了夾山。夾山上堂說法時說：『前些日子到巖頭、石霜那裡的法師，出來像之前那樣如實地講述一遍。』那位僧人講完后，夾山說：『各位會了嗎？』大家都沒有回答。夾山說：『如果沒人說得出來，老衲我不惜捨棄兩道眉毛來說明。』於是說：『石霜雖然有殺人的刀，卻沒有救活人的劍。巖頭既有殺人的刀，也有救活人的劍。』 老師與羅山一起選擇建塔的地點，休息時，羅山禮拜問道：『和尚您是不是三十年前，在洞山卻不認可洞山？』老師說是。又問：『和尚您是不是繼承了德山的衣缽，又不認可德山？』老師說是。羅山說：『不認可德山暫且不問，只是洞山有什麼缺失呢？』老師沉默良久說：『洞山是尊好佛，只是沒有光芒。』羅山禮拜。 老師曾經對大家說：『我去世的時候，要大吼一聲就走了。』唐朝光啟年間（885-888）之後，中原地區盜賊蜂起，大家都逃避戰亂，老師卻安然居住，像平時一樣。有一天，盜賊
【English Translation】 English version Companions and followers gathered. Someone said, 'I have studied the Nirvana Sutra (Nirvana Sutra) for seven or eight years, and I have seen two or three paragraphs of its meaning, which seem like the words of a Chan monk.' Then he said, 'Forget it, forget it.' At that time, a monk came out, bowed, and asked the teacher to explain. The teacher said, 'My teaching is like the three dots of the '∴' symbol. The first dot points down to the east, opening the eyes of all Bodhisattvas. The second dot points down to the west, hitting the life roots of all Bodhisattvas. The third dot points down to the top, touching the heads of all Bodhisattvas.' This is the first paragraph of meaning. He also said, 'My teaching is like Mahesvara (Mahesvara, the Great自在天), splitting open his face and erecting one eye.' This is the second paragraph of meaning. He also said, 'My teaching is like a drum smeared with poison. When it is struck once, everyone near and far who hears it will die.' A monk from under Jiashan came to Shishuang. As soon as he crossed the threshold, he said, 'Excuse me.' Shishuang said, 'No need, Dharma Master.' The monk said, 'In that case, farewell.' He then went to the teacher's place and said, 'Excuse me,' as before. The teacher sighed. The monk said, 'In that case, farewell,' and turned to leave. The teacher said, 'Although he is a junior, he can control himself.' After that monk returned, he told Jiashan about the situation. When Jiashan ascended the hall to preach, he said, 'The Dharma Master who went to Yantou and Shishuang the other day, come out and tell the story as it happened before.' After that monk finished speaking, Jiashan said, 'Does everyone understand?' No one answered. Jiashan said, 'If no one can say it, I, this old monk, will not hesitate to give up my two eyebrows to explain.' Then he said, 'Although Shishuang has a sword that kills people, he does not have a sword that saves people. Yantou has both a sword that kills people and a sword that saves people.' The teacher and Luoshan were choosing a site to build a pagoda. During a rest, Luoshan bowed and asked, 'Venerable, weren't you at Dongshan thirty years ago, but you did not approve of Dongshan?' The teacher said yes. He also asked, 'Venerable, didn't you inherit Deshan's mantle, but you did not approve of Deshan?' The teacher said yes. Luoshan said, 'Not approving of Deshan is not the question. What is lacking in Dongshan?' The teacher was silent for a long time and said, 'Dongshan is a good Buddha, but it has no light.' Luoshan bowed. The teacher once said to everyone, 'When I die, I will let out a loud roar and leave.' After the Guangqi era (885-888) of the Tang Dynasty, bandits rose up in the Central Plains, and everyone fled the war, but the teacher lived peacefully, as usual. One day, bandits
大至。責以無供饋。遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。門人後焚之。獲舍利四十九粒。眾為起塔。
韶州雲門山光奉院文偃禪師
嘉興人也。姓張氏。幼依空王寺志澄律師出家落髮。稟具于毗陵壇。侍澄數年。探窮律部。以己事未明。往參睦州。州才見來。便閉卻門。師乃扣門。州曰誰。師曰。某甲。州曰。作甚麼。師曰。己事未明。乞師指示。州開門。一見便閉卻。師如是連三日扣門。至第三日。州開門。師乃攞入。州便擒住曰。道道。師擬議。州便推出。曰秦時𨍏轢鉆。遂掩門。損師一足。師從此悟入。州指見雪峰。師到雪峰莊。見一僧。乃問上座今日上山去那。僧曰是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰得。師曰。上座到山中。見和尚上堂。眾才集。便出握腕立地曰。這老漢項上鐵枷。何不脫卻。其僧一依師教。雪峰見這僧與么道。便下座。攔胸把住曰。速道速道。僧無對。峰拓開曰。不是汝語。僧曰。是某甲語。峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座。教某甲來道。峰曰。大眾去莊上。迎取五百人善知識來。師次日上雪峰。峰才見便曰。因甚麼得到與么地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉。師出嶺。遍謁諸方。核
窮殊軌。鋒辯險絕。世所盛聞。后抵靈樹。冥符知聖禪師接首座之說。初知聖住靈樹二十年。不請首座。常云。我首座生也。我首座牧牛也。我首座行腳也。一日令擊鐘。三門外接首座。眾出迓。師果至。直請入首座寮解包。后廣主命師出世靈樹。開堂日主親臨曰。弟子請益。師曰。目前無異路。因問諸人從上來。有甚事欠少甚麼。向你道無事。已是相埋沒也。雖然如是。也須到這田地始得。亦莫趁口快亂問。自己心裡黑漫漫地。明朝後日。大有事在。擬心即差。況復有言有句。莫是不擬心是么。莫錯會好。更有甚麼。汝等諸人。見人道著祖意。便問超佛越祖之談。汝且喚甚麼作佛。喚甚麼作祖。且說超佛越祖底道理看。問個出三界。汝把將三界來看。有甚麼見聞覺知。隔礙著汝。有甚麼聲塵色法。與汝可了。了個甚麼。古聖不奈何。橫身為物。道個舉體全真。物物覿體。不可得。我向汝道。直下有甚麼事。早是相埋沒了也。光不透脫。有兩般病。一切處不明。面前有物。是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。直饒透得法身去。放過即不可。子細點檢將來。有甚麼氣息。亦是病。師唱道靈樹雲門。凡三十載。以乾和七
{ "translations": [ "現代漢語譯本", "窮究各種途徑，言辭鋒利，辯論精闢，世人廣為傳頌。後來到達靈樹（寺名）。暗合知聖禪師（人名）迎接首座（寺院中職位）的預言。當初知聖（人名）住在靈樹（寺名）二十年，不曾請首座（寺院中職位），常說：『我的首座（寺院中職位）已經出生了，我的首座（寺院中職位）正在牧牛，我的首座（寺院中職位）正在行腳。』 一天，知聖（人名）命令敲鐘，到山門外迎接首座（寺院中職位）。眾人出去迎接，禪師（人名）果然到了，直接被請入首座寮房解開行囊。後來廣主（人名）命令禪師（人名）出世住持靈樹（寺名）。開堂之日，廣主（人名）親自前來，說：『弟子請教。』 禪師（人名）說：『目前沒有其他道路。』 於是問眾人，從古至今，有什麼欠缺什麼？ 告訴你們沒事，已經是相互埋沒。雖然如此，也必須到達這種田地才行。也不要趁口舌之快胡亂發問，自己心裡一片黑暗。明天后天，還有大事在。如果心存思慮就錯了，更何況是有言有句。莫非是不思慮嗎？不要錯會了意思。還有什麼呢？你們這些人，聽人說到祖師的意旨，就問超越佛祖的話。你且說說什麼是佛，什麼是祖？且說說超越佛祖的道理。問一個超出三界（佛教用語，指欲界、色界、無色界）的問題，你把三界（佛教用語，指欲界、色界、無色界）拿來看看，有什麼見聞覺知，阻礙著你？有什麼聲塵色法，可以讓你了結？了結了什麼？古聖先賢無可奈何，橫身度化眾生，說個舉體全真，物物覿體，不可得。我告訴你們，當下有什麼事？早已經是相互埋沒了。光不透徹，有兩種毛病。一切處都不明白，面前有東西，這是一。又透徹了一切法空，隱隱地好像有個東西相似，也是光不透徹。法身（佛教用語，指佛的真身）也有兩種毛病。得到了法身（佛教用語，指佛的真身），因為對法的執著不忘，自己的見解仍然存在，坐在法身（佛教用語，指佛的真身）旁邊，這是一。即使透徹了法身（佛教用語，指佛的真身），放過也不可以。仔細檢查將來，有什麼氣息？也是毛病。禪師（人名）在靈樹（寺名）和雲門（寺名）說法三十年，到乾和七年（949）。' ], "english_translations": [ "English version", "Exhausting all paths, his words were sharp, and his debates were profound, widely known throughout the world. Later, he arrived at Lingshu (name of a temple). It secretly matched the prediction of Zen Master Zhisheng (person's name) about welcoming the chief seat (position in a temple). Initially, Zhisheng (person's name) lived in Lingshu (name of a temple) for twenty years without inviting a chief seat (position in a temple), often saying, 'My chief seat (position in a temple) is already born, my chief seat (position in a temple) is herding cattle, my chief seat (position in a temple) is traveling.' One day, Zhisheng (person's name) ordered the bell to be rung to welcome the chief seat (position in a temple) outside the mountain gate. The crowd went out to greet him, and the Zen master (person's name) indeed arrived, and was directly invited into the chief seat's (position in a temple) room to unpack his bags. Later, Lord Guang (person's name) ordered the Zen master (person's name) to emerge and preside over Lingshu (name of a temple). On the day of the opening ceremony, Lord Guang (person's name) personally came and said, 'Disciple seeks instruction.' The Zen master (person's name) said, 'There is no other path at present.' Then he asked everyone, from ancient times until now, what is lacking? Telling you there is nothing, is already burying each other. Although it is like this, you must also reach this state. Do not rashly ask questions for the sake of quick talk, your own heart is dark. Tomorrow and the day after tomorrow, there are still important matters. If you have thoughts, you are wrong, let alone having words and sentences. Is it not thinking? Do not misunderstand. What else is there? You people, when you hear people talking about the meaning of the patriarch, you ask about surpassing the Buddha and transcending the patriarch. You should say what is the Buddha, what is the patriarch? And talk about the principle of surpassing the Buddha and transcending the patriarch. Asking a question about going beyond the Three Realms (Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm), you take the Three Realms (Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm) to look at, what perceptions and awareness are hindering you? What sounds, dust, colors, and laws can you resolve? What have you resolved? The ancient sages had no choice but to transform beings, saying that the whole body is true, and everything is directly visible, but it is unattainable. I tell you, what is the matter right now? It is already burying each other. The light is not transparent, there are two kinds of problems. Not understanding everything, having something in front of you, this is one. Also, penetrating all the emptiness of the Dharma, faintly seeming to have something similar, is also the light not being transparent. The Dharmakaya (Buddhist term, referring to the true body of the Buddha) also has two kinds of problems. Having attained the Dharmakaya (Buddhist term, referring to the true body of the Buddha), because the attachment to the Dharma is not forgotten, one's own views still exist, sitting beside the Dharmakaya (Buddhist term, referring to the true body of the Buddha), this is one. Even if you penetrate the Dharmakaya (Buddhist term, referring to the true body of the Buddha), letting it go is not allowed. Examining it carefully in the future, what kind of breath is there? It is also a problem. The Zen master (person's name) preached at Lingshu (name of a temple) and Yunmen (name of a temple) for thirty years, until the seventh year of Qianhe (949)." ] }
年。己酉四月十日順寂。塔全身於方丈后。十七載。示夢阮紹莊。奏請開塔。奉救迎請內庭供養。逾月方還。因謚大慈雲匡真弘明禪師。
居士都貺
問圓通曰。是法非思量分別之所能解。當如何湊泊。通曰。全身入火聚。貺曰。畢竟如何曉會。通曰。驀直去。貺沉吟。通曰。可再喫茶么。貺曰不必。通曰。何不恁么會。貺遂契旨曰。元來太近。通曰。十萬八千。貺占偈曰。不可思議是大火聚。便恁么去。不離當處。通曰。咦。猶有這個在。貺乞再示。通曰。便恁么去。鐺是鐵鑄。貺謝之。
釋元安
鳳翔麟遊人。少年出家具戒。通經論。問道臨濟。濟常對眾美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙印可。自謂已足。一日辭濟。濟問甚處去。師曰。南方去。濟以拄杖劃一劃曰。過得這個便去。師乃喝。濟便打。師作禮而去。濟明日昇堂曰。臨濟門下有個赤梢鯉魚。搖頭擺尾向南方去。不知向。誰家齏甕里淹殺。師遊歷罷。直往夾山卓庵。經年不訪夾山。山修書令僧馳往。師接便坐。卻再展手索。僧無對。師便打。曰歸去舉似和尚。僧回舉似。山曰。這僧若開書。三日內必來。若不開書。斯人救不得也。師果三日後至。見夾山。不禮拜。乃當面叉手而立。山曰。雞棲鳳巢。非其同類。出去。
【現代漢語翻譯】 現代漢語譯本 在己酉年（1249年）四月十日圓寂，全身舍利塔建於方丈室后。十七年後，阮紹莊夢見了他，上奏請求開啟塔。迎請舍利到內廷供養，一個月后才送回。因此謚號為大慈雲匡真弘明禪師。
居士都貺（人名）
都貺（人名）問圓通（僧人法號）說：『這個法不是思量分別所能理解的，應當如何才能領會？』圓通（僧人法號）說：『全身投入火聚。』都貺（人名）說：『究竟如何才能曉會？』圓通（僧人法號）說：『直接去。』都貺（人名）沉吟不語。圓通（僧人法號）說：『可以再喝茶嗎？』都貺（人名）說：『不必了。』圓通（僧人法號）說：『為何不這樣領會？』都貺（人名）於是領悟了旨意說：『原來太近了。』圓通（僧人法號）說：『十萬八千。』都貺（人名）作偈說：『不可思議是大火聚，便這樣去，不離當下之處。』圓通（僧人法號）說：『咦，還有這個在。』都貺（人名）請求再次開示。圓通（僧人法號）說：『便這樣去，鐺是鐵鑄的。』都貺（人名）感謝他。
釋元安（僧人法號）
元安（僧人法號）是鳳翔麟遊人。少年出家受具足戒，通曉經論，向臨濟（僧人法號）問道。臨濟（僧人法號）常常當著眾人讚美他說：『臨濟門下的一支箭，誰敢當其鋒芒？』元安（僧人法號）得到臨濟（僧人法號）的認可，自認為已經足夠了。一天，元安（僧人法號）向臨濟（僧人法號）告辭。臨濟（僧人法號）問：『去哪裡？』元安（僧人法號）說：『南方去。』臨濟（僧人法號）用拄杖劃了一下說：『過得了這個再去。』元安（僧人法號）於是大喝一聲。臨濟（僧人法號）便打他。元安（僧人法號）作禮而去。臨濟（僧人法號）第二天升堂說：『臨濟門下有條赤梢鯉魚，搖頭擺尾向南方去，不知向誰家的鹹菜罈子里淹死。』元安（僧人法號）遊歷完畢，直接前往夾山（地名）的庵中居住。一年多沒有拜訪夾山（僧人法號）。夾山（僧人法號）寫信讓僧人送去。元安（僧人法號）接過信便坐下，卻又伸出手索要東西。僧人無言以對。元安（僧人法號）便打他，說：『回去告訴和尚。』僧人回去稟告。夾山（僧人法號）說：『這僧人如果打開信，三天內必定會來。如果不打開信，這個人就沒救了。』元安（僧人法號）果然三天後到達，見到夾山（僧人法號），不禮拜，而是當面叉手而立。夾山（僧人法號）說：『雞棲息在鳳凰的窩裡，不是同類，出去。』
【English Translation】 English version He passed away peacefully on the tenth day of the fourth month in the year JiYou (1249). His complete body stupa was built behind the abbot's room. Seventeen years later, Ruan Shaozhuang dreamed of him and requested to open the stupa. The relics were welcomed and enshrined in the inner court for offerings, and returned after more than a month. Therefore, he was posthumously named 'Great Compassionate Cloud, Rectifying Truth, Promoting Brightness' Zen Master.
Layman Du Kuang (person's name)
Du Kuang (person's name) asked Yuantong (monk's dharma name): 'This Dharma cannot be understood by thinking and discrimination. How should one approach it?' Yuantong (monk's dharma name) said: 'Enter the fire mass with your whole body.' Du Kuang (person's name) said: 'How can one truly understand?' Yuantong (monk's dharma name) said: 'Go straight ahead.' Du Kuang (person's name) was silent. Yuantong (monk's dharma name) said: 'Would you like more tea?' Du Kuang (person's name) said: 'No need.' Yuantong (monk's dharma name) said: 'Why not understand it like this?' Du Kuang (person's name) then realized the meaning and said: 'It was so close!' Yuantong (monk's dharma name) said: 'One hundred and eight thousand.' Du Kuang (person's name) composed a verse: 'Inconceivable is the great fire mass, just go like that, without leaving the present place.' Yuantong (monk's dharma name) said: 'Eh, there is still this.' Du Kuang (person's name) asked for further instruction. Yuantong (monk's dharma name) said: 'Just go like that, the pot is cast iron.' Du Kuang (person's name) thanked him.
釋 Yuan'an (monk's dharma name)
Yuan'an (monk's dharma name) was from Lin You, Fengxiang. He left home at a young age, received the full precepts, and was well-versed in scriptures and treatises. He inquired about the Way from Linji (monk's dharma name). Linji (monk's dharma name) often praised him in front of the assembly, saying: 'A single arrow from Linji's school, who dares to face its sharpness?' Yuan'an (monk's dharma name) received Linji's (monk's dharma name) approval and considered himself sufficient. One day, Yuan'an (monk's dharma name) bid farewell to Linji (monk's dharma name). Linji (monk's dharma name) asked: 'Where are you going?' Yuan'an (monk's dharma name) said: 'Going south.' Linji (monk's dharma name) drew a line with his staff and said: 'Go after you pass this.' Yuan'an (monk's dharma name) then shouted. Linji (monk's dharma name) then hit him. Yuan'an (monk's dharma name) bowed and left. The next day, Linji (monk's dharma name) ascended the hall and said: 'In Linji's school, there is a red-tailed carp, wagging its head and tail, going south. I wonder in whose pickle jar it will be drowned.' After Yuan'an (monk's dharma name) finished his travels, he went straight to live in a hermitage on Jiashan (place name). He did not visit Jiashan (monk's dharma name) for more than a year. Jiashan (monk's dharma name) wrote a letter and sent a monk to deliver it. Yuan'an (monk's dharma name) took the letter and sat down, but then stretched out his hand to ask for something. The monk had no reply. Yuan'an (monk's dharma name) then hit him and said: 'Go back and tell the abbot.' The monk returned and reported it. Jiashan (monk's dharma name) said: 'If this monk opens the letter, he will definitely come within three days. If he does not open the letter, this person cannot be saved.' Yuan'an (monk's dharma name) indeed arrived three days later. Seeing Jiashan (monk's dharma name), he did not bow, but stood with his hands crossed in front of his face. Jiashan (monk's dharma name) said: 'A chicken roosting in a phoenix's nest is not of the same kind. Get out.'
師曰。自遠趨風。請師一接。山曰。目前無阇黎。此間無老僧。師便喝。山曰。住住且莫草草。云月是同。溪山各異。截斷天下人舌頭。即不無阇黎。爭教無舌人解語。師佇思。山便打。因茲服膺。
釋文悅
初造大愚。聞示眾曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。師大駭。夜造方丈。愚問來何所求。師曰求心法。愚曰法輪未轉。食輪先轉。何不為眾乞食。師不敢違。未幾愚移翠巖。師復過求指。愚曰佛法未到爛卻。雪寒宜為眾乞炭。師亦奉命。事竟復造方丈。愚曰堂司缺人。今以煩汝。師受之不樂。恨愚不去心。坐后架桶箍忽散。自架墮落。師忽然開悟。愚迎笑曰。維那且喜。大事了畢。師再拜。不吐一詞而去。
釋可真
參慈明後。天下無可意者。善侍者知其未徹笑之。一日山行。舉論鋒發。善拈一片瓦礫。置盤石上。曰若向這裡下得一轉語。許汝親見慈明師擬對。善叱曰。停思停機。情識未透。師愧悚。還石霜。慈明見來叱曰。本色行腳人。有甚急。夏未了。蚤至此。師泣曰。被善兄毒心。終礙塞人。故來見。明遽問。如何是佛法大意。師曰。無雲生嶺上。有月落波心。明喝曰。頭白齒豁。猶作這個見解。如何脫離生死。師悚然求示。明曰。汝問我。師理前話問之。明
【現代漢語翻譯】 現代漢語譯本： 僧人（師）說：『我從遠方趕來仰慕您的風範，請您指點。』 石霜楚圓禪師（山）說：『現在這裡沒有阇黎（佛教用語，意為弟子，這裡指你），這個地方也沒有老僧（指我自己）。』 僧人（師）便大喝一聲。 石霜楚圓禪師（山）說：『住口！住口！不要如此草率。雲和月是相同的，溪和山卻各有不同。即使截斷天下人的舌頭，也不能說沒有阇黎，要怎樣才能讓沒有舌頭的人說話呢？』 僧人（師）佇立思考。 石霜楚圓禪師（山）便打了他一下，僧人（師）因此心悅誠服。
釋文悅： 文悅禪師最初去拜訪大愚守芝禪師（愚），聽到大愚禪師開示大眾說：『大家聚在一起吃醃菜，如果把它叫做一棵醃菜，就會像箭一樣射入地獄。』 文悅禪師非常震驚，晚上去拜見大愚禪師（愚），大愚禪師問他來這裡求什麼。 文悅禪師說：『求心法。』 大愚禪師說：『法輪還沒轉動，食輪先轉動了，為什麼不為大家去乞食呢？』 文悅禪師不敢違抗，不久大愚禪師移居翠巖。 文悅禪師再次去請求指點，大愚禪師說：『佛法還沒到爛掉的地步，天寒地凍，應該為大家去乞炭。』 文悅禪師也遵命照辦，事情做完后又去拜見大愚禪師。 大愚禪師說：『堂里管事的人缺人，現在要麻煩你。』 文悅禪師接受了，但心裡不高興，埋怨大愚禪師不給他開示心法。 有一次，他坐在後架桶箍突然散開，從架子上摔了下來，文悅禪師忽然開悟。 大愚禪師笑著迎接他說：『維那（寺院中的一種職務）可喜可賀，大事了結了。』 文悅禪師再次拜謝，一句話也沒說就離開了。
釋可真： 可真禪師參拜慈明楚圓禪師（慈明）后，覺得天下沒有什麼可意的。 善侍者知道他沒有徹底領悟，就嘲笑他。 一天，可真禪師在山中行走，辯論鋒芒畢露，善侍者拿起一片瓦礫，放在盤石上，說：『如果能在這裡說出一句轉語，就認可你親眼見到了慈明禪師。』 可真禪師呵斥道：『停下思考，停下機巧，情識沒有透徹。』 可真禪師感到慚愧恐懼，回到石霜。 慈明禪師見到他來，呵斥道：『本色的行腳僧，有什麼急事？夏天還沒結束，這麼早就到這裡。』 可真禪師哭著說：『被善兄的毒心所害，始終阻礙著我，所以來見您。』 慈明禪師立刻問：『什麼是佛法的大意？』 可真禪師說：『無雲生嶺上，有月落波心。』 慈明禪師喝道：『頭髮都白了，牙齒也掉了，還作這樣的見解，如何脫離生死？』 可真禪師驚恐地請求開示。 慈明禪師說：『你問我。』 可真禪師整理剛才的話又問了一遍，慈明禪師...
English version: The monk (Shi) said, 'I have come from afar to admire your virtue, please give me guidance.' Shishuang Chuyuan Zen Master (Shan) said, 'Currently, there is no 阇黎 (Shālǐ) (Buddhist term for disciple, referring to you here) here, and there is no old monk (referring to myself) in this place.' The monk (Shi) then shouted loudly. Shishuang Chuyuan Zen Master (Shan) said, 'Stop! Stop! Do not be so hasty. Clouds and the moon are the same, but streams and mountains are different. Even if you cut off the tongues of all people in the world, you cannot say there are no 阇黎 (Shālǐ). How can you make a person without a tongue speak?' The monk (Shi) stood still and pondered. Shishuang Chuyuan Zen Master (Shan) then hit him, and the monk (Shi) was sincerely convinced.
釋文悅 (Shi Wen Yue): Zen Master Wen Yue initially visited Zen Master Dayu Shouzhi (愚, Yu), and heard Zen Master Dayu instructing the assembly, 'Everyone gathers together to eat pickled vegetables, if you call it a pickled vegetable, you will be shot into hell like an arrow.' Zen Master Wen Yue was very shocked, and went to see Zen Master Dayu (愚, Yu) at night. Zen Master Dayu asked him what he was seeking here. Zen Master Wen Yue said, 'Seeking the mind-dharma.' Zen Master Dayu said, 'The Dharma wheel has not yet turned, the food wheel turns first, why not beg for food for everyone?' Zen Master Wen Yue did not dare to disobey. Soon, Zen Master Dayu moved to Cuiyan. Zen Master Wen Yue again went to ask for guidance. Zen Master Dayu said, 'The Buddha-dharma has not yet rotted, the weather is cold, you should beg for charcoal for everyone.' Zen Master Wen Yue also obeyed the order. After the matter was completed, he went to see Zen Master Dayu again. Zen Master Dayu said, 'There is a vacancy for the director in the hall, now I will trouble you.' Zen Master Wen Yue accepted, but was unhappy in his heart, complaining that Zen Master Dayu did not give him instructions on the mind-dharma. Once, he was sitting on the back frame, the barrel hoop suddenly broke, and he fell from the frame. Zen Master Wen Yue suddenly became enlightened. Zen Master Dayu greeted him with a smile and said, 'Vina (a position in the monastery) congratulations, the great matter is completed.' Zen Master Wen Yue bowed again, and left without saying a word.
釋可真 (Shi Ke Zhen): After Zen Master Ke Zhen visited Zen Master Ciming Chuyuan (慈明, Cí Míng), he felt that there was nothing satisfactory in the world. The attendant Shan knew that he had not completely understood, and laughed at him. One day, Zen Master Ke Zhen was walking in the mountains, and his arguments were sharp. The attendant Shan picked up a piece of tile and placed it on a flat rock, saying, 'If you can say a turning phrase here, I will acknowledge that you have personally seen Zen Master Ciming.' Zen Master Ke Zhen scolded, 'Stop thinking, stop scheming, your emotions and knowledge have not penetrated.' Zen Master Ke Zhen felt ashamed and fearful, and returned to Shishuang. Zen Master Ciming saw him coming and scolded, 'A true traveling monk, what is the hurry? Summer is not over yet, why are you here so early?' Zen Master Ke Zhen cried and said, 'I have been harmed by Brother Shan's poisonous heart, which has always hindered me, so I have come to see you.' Zen Master Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' Zen Master Ke Zhen said, 'No clouds rise on the ridge, the moon falls into the heart of the waves.' Zen Master Ciming shouted, 'Your hair is white and your teeth have fallen out, and you still have this kind of understanding, how can you escape from birth and death?' Zen Master Ke Zhen fearfully asked for guidance. Zen Master Ciming said, 'You ask me.' Zen Master Ke Zhen reorganized his previous words and asked again, Zen Master Ciming...
【English Translation】 English version: The monk (Shi) said, 'I have come from afar to admire your virtue, please give me guidance.' Shishuang Chuyuan Zen Master (Shan) said, 'Currently, there is no 阇黎 (Shālǐ) (Buddhist term for disciple, referring to you here) here, and there is no old monk (referring to myself) in this place.' The monk (Shi) then shouted loudly. Shishuang Chuyuan Zen Master (Shan) said, 'Stop! Stop! Do not be so hasty. Clouds and the moon are the same, but streams and mountains are different. Even if you cut off the tongues of all people in the world, you cannot say there are no 阇黎 (Shālǐ). How can you make a person without a tongue speak?' The monk (Shi) stood still and pondered. Shishuang Chuyuan Zen Master (Shan) then hit him, and the monk (Shi) was sincerely convinced.
釋文悅 (Shi Wen Yue): Zen Master Wen Yue initially visited Zen Master Dayu Shouzhi (愚, Yu), and heard Zen Master Dayu instructing the assembly, 'Everyone gathers together to eat pickled vegetables, if you call it a pickled vegetable, you will be shot into hell like an arrow.' Zen Master Wen Yue was very shocked, and went to see Zen Master Dayu (愚, Yu) at night. Zen Master Dayu asked him what he was seeking here. Zen Master Wen Yue said, 'Seeking the mind-dharma.' Zen Master Dayu said, 'The Dharma wheel has not yet turned, the food wheel turns first, why not beg for food for everyone?' Zen Master Wen Yue did not dare to disobey. Soon, Zen Master Dayu moved to Cuiyan. Zen Master Wen Yue again went to ask for guidance. Zen Master Dayu said, 'The Buddha-dharma has not yet rotted, the weather is cold, you should beg for charcoal for everyone.' Zen Master Wen Yue also obeyed the order. After the matter was completed, he went to see Zen Master Dayu again. Zen Master Dayu said, 'There is a vacancy for the director in the hall, now I will trouble you.' Zen Master Wen Yue accepted, but was unhappy in his heart, complaining that Zen Master Dayu did not give him instructions on the mind-dharma. Once, he was sitting on the back frame, the barrel hoop suddenly broke, and he fell from the frame. Zen Master Wen Yue suddenly became enlightened. Zen Master Dayu greeted him with a smile and said, 'Vina (a position in the monastery) congratulations, the great matter is completed.' Zen Master Wen Yue bowed again, and left without saying a word.
釋可真 (Shi Ke Zhen): After Zen Master Ke Zhen visited Zen Master Ciming Chuyuan (慈明, Cí Míng), he felt that there was nothing satisfactory in the world. The attendant Shan knew that he had not completely understood, and laughed at him. One day, Zen Master Ke Zhen was walking in the mountains, and his arguments were sharp. The attendant Shan picked up a piece of tile and placed it on a flat rock, saying, 'If you can say a turning phrase here, I will acknowledge that you have personally seen Zen Master Ciming.' Zen Master Ke Zhen scolded, 'Stop thinking, stop scheming, your emotions and knowledge have not penetrated.' Zen Master Ke Zhen felt ashamed and fearful, and returned to Shishuang. Zen Master Ciming saw him coming and scolded, 'A true traveling monk, what is the hurry? Summer is not over yet, why are you here so early?' Zen Master Ke Zhen cried and said, 'I have been harmed by Brother Shan's poisonous heart, which has always hindered me, so I have come to see you.' Zen Master Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' Zen Master Ke Zhen said, 'No clouds rise on the ridge, the moon falls into the heart of the waves.' Zen Master Ciming shouted, 'Your hair is white and your teeth have fallen out, and you still have this kind of understanding, how can you escape from birth and death?' Zen Master Ke Zhen fearfully asked for guidance. Zen Master Ciming said, 'You ask me.' Zen Master Ke Zhen reorganized his previous words and asked again, Zen Master Ciming...
震聲曰。無雲生嶺上。有月落波心。師于言下大悟。
釋義青
青社李氏子。七齡穎異。往妙相寺出家。試經得度。習百法論。即棄游宗席。時圓鑒禪師。居會聖巖。師來。鑒禮延之。令看外道問佛不問有言。不問無言因緣。經三載。一日問曰。汝記得話頭么。試舉看。師擬對。鑒掩其口。師瞭然開悟。遂禮拜。鑒曰。汝妙悟玄機耶。師曰。設有也須吐卻。自此復經三年。鑒時出洞下宗旨示之。悉皆妙契。付與太陽頂相。皮履直裰。囑曰。代吾續其宗風。無久滯此。善宜護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。令依圓通秀禪師。師至彼。無所參問。唯嗜睡而已。執事白通曰。堂中有僧日睡。當行規法。通曰是誰。曰青上座。通曰未可。待與按過。通即拽杖入堂。見師正睡。乃擊床訶曰。我這裡無閑飯。與上座。吃了打眠。師曰。和尚教。某何為。通曰。何不參禪去。師曰。美食不中飽人吃。通曰。爭奈大有人不肯上座。師曰。待肯堪作甚麼。通曰。上座見曾甚麼人來。師曰浮山。通曰。怪得恁么頑賴。遂握手相笑。歸方丈。由是道風籍甚。梁乾化四年夏示寂。敕謚慈濟。
釋慧南
依泐潭澄禪師。分座接
【現代漢語翻譯】 現代漢語譯本 震聲說：『沒有云從山嶺上升起，只有月亮倒映在波浪的心中。』 禪師在這些話語下徹底領悟。
釋義青（義青禪師）
義青禪師是青社李氏的兒子，七歲時就顯得聰慧過人。他前往妙相寺出家，通過考試獲得了度牒。學習《百法論》后，便放棄了經論研究，轉而參訪禪宗道場。當時圓鑒禪師住在會聖巖，義青禪師前去拜訪。圓鑒禪師以禮相待，讓他參看外道問佛『不問有言，不問無言』的因緣。經過三年，圓鑒禪師有一天問道：『你還記得那個話頭嗎？試著說出來看看。』 義青禪師剛要回答，圓鑒禪師就摀住了他的嘴。義青禪師豁然開悟，於是禮拜圓鑒禪師。圓鑒禪師說：『你巧妙地領悟了玄機嗎？』 義青禪師說：『即使有，也必須吐出來。』 從此以後又過了三年，圓鑒禪師時常用洞下宗的宗旨來開示他，義青禪師全部都能心領神會。圓鑒禪師於是將太陽頂相、皮履和直裰交付給他，囑咐說：『代替我延續洞下宗的風範，不要長久地滯留在這裡，要好好地護持。』 於是寫了一首偈頌送給他：『須彌山屹立在太虛之中，日月環繞著它運轉。群峰漸漸地依靠著它，白雲才得以改變。少林的風從草叢中興起，曹溪的洞簾被捲起。金鳳棲息在龍的巢穴里，宸苔哪裡能被車輪碾壓。』 圓鑒禪師讓他去依止圓通秀禪師。義青禪師到達圓通秀禪師那裡后，沒有什麼參問，只是喜歡睡覺。執事僧告訴圓通秀禪師說：『堂中有一個僧人整天睡覺，應該按照規矩懲罰他。』 圓通秀禪師問：『是誰？』 執事僧回答說：『是青上座。』 圓通秀禪師說：『不可，等我考察一下。』 圓通秀禪師於是拿著拄杖進入禪堂，看見義青禪師正在睡覺，就敲擊禪床呵斥道：『我這裡沒有白吃飯的，給你吃了就睡覺。』 義青禪師說：『和尚您教的，我能做什麼呢？』 圓通秀禪師說：『為什麼不去參禪？』 義青禪師說：『美味佳餚不能讓吃飽的人再吃。』 圓通秀禪師說：『可是有很多人不認可上座您啊。』 義青禪師說：『等他們認可了又能做什麼呢？』 圓通秀禪師問：『上座您曾經見過什麼人來？』 義青禪師說：『浮山（浮山法遠禪師）。』 圓通秀禪師說：『怪不得你這麼頑固懶惰。』 於是握著義青禪師的手相視而笑，回到了方丈室。從此義青禪師的道風聲名遠揚。梁乾化四年（914年）夏天圓寂，朝廷賜予謚號『慈濟』。
釋慧南（慧南禪師）
慧南禪師依止泐潭澄禪師，分座接眾。
【English Translation】 English version Zhen Sheng said, 'No clouds rise from the mountain ridge, only the moon is reflected in the heart of the waves.' The Chan master had a great awakening upon hearing these words.
Shi Yiqing (Chan Master Yiqing)
Chan Master Yiqing was the son of the Li family of Qingshe. At the age of seven, he showed remarkable intelligence. He went to Miaoxiang Temple to become a monk and passed the examination to obtain his ordination certificate. After studying the Treatise on the Hundred Dharmas, he abandoned the study of scriptures and instead visited Chan monasteries. At that time, Chan Master Yuanjian lived in Huisheng Rock, and Chan Master Yiqing went to visit him. Chan Master Yuanjian treated him with courtesy and asked him to contemplate the cause and condition of the heretic's question to the Buddha: 'Do not ask about existence, do not ask about non-existence.' After three years, Chan Master Yuanjian asked one day, 'Do you still remember that topic of investigation? Try to say it.' As Chan Master Yiqing was about to answer, Chan Master Yuanjian covered his mouth. Chan Master Yiqing suddenly awakened and bowed to Chan Master Yuanjian. Chan Master Yuanjian said, 'Have you subtly realized the profound principle?' Chan Master Yiqing said, 'Even if I have, I must spit it out.' From then on, another three years passed, and Chan Master Yuanjian often used the principles of the Dongshan School to instruct him, and Chan Master Yiqing was able to understand them all. Chan Master Yuanjian then handed him the Sun-Face Buddha image, leather shoes, and a straight robe, and instructed him, 'Continue the style of the Dongshan School for me, do not stay here for long, and take good care of it.' Then he wrote a verse to send him off: 'Mount Sumeru stands in the great void, the sun and moon revolve around it. The peaks gradually rely on it, and the white clouds can then change. The wind of Shaolin rises from the bushes, and the cave curtain of Caoxi is rolled up. The golden phoenix roosts in the dragon's nest, how can the imperial moss be crushed by wheels.' Chan Master Yuanjian told him to rely on Chan Master Yuantong Xiu. After Chan Master Yiqing arrived at Chan Master Yuantong Xiu's place, he did not ask any questions, but only liked to sleep. The attendant told Chan Master Yuantong Xiu, 'There is a monk in the hall who sleeps all day, he should be punished according to the rules.' Chan Master Yuantong Xiu asked, 'Who is it?' The attendant replied, 'It is the Qing Superior Seat.' Chan Master Yuantong Xiu said, 'Not yet, wait for me to investigate.' Chan Master Yuantong Xiu then entered the meditation hall with his staff, saw Chan Master Yiqing sleeping, and struck the meditation bed, scolding, 'There is no free food here, you eat it and then sleep.' Chan Master Yiqing said, 'It is what the abbot taught, what can I do?' Chan Master Yuantong Xiu said, 'Why don't you go to practice Chan?' Chan Master Yiqing said, 'Delicious food cannot be eaten by someone who is already full.' Chan Master Yuantong Xiu said, 'But there are many people who do not approve of you, Superior Seat.' Chan Master Yiqing said, 'What can they do when they approve?' Chan Master Yuantong Xiu asked, 'Who have you ever met, Superior Seat?' Chan Master Yiqing said, 'Fushan (Chan Master Fushan Fayuan).' Chan Master Yuantong Xiu said, 'No wonder you are so stubborn and lazy.' Then he held Chan Master Yiqing's hand and laughed together, and returned to his abbot's room. From then on, Chan Master Yiqing's reputation spread far and wide. In the summer of the fourth year of Qianhua (914) of the Liang Dynasty, he passed away, and the court bestowed the posthumous title 'Ciji'.
Shi Huinan (Chan Master Huinan)
Chan Master Huinan relied on Chan Master Letan Cheng and shared the seat to receive the assembly.
物。名振諸方。偶同云峰悅禪師游西山。話及雲門法道。峰曰。澄公雖是雲門之後。法道異矣。南詰其所以異。峰曰。雲門如九轉丹砂。點鐵成金。澄公藥永銀。徒可玩。入煅則流去。南怒。以枕擲之。峰雖謝過。而又曰。雲門氣宇如王。甘死語下乎。澄公有法授人死語也。死語其能活人乎。即背去。南挽之曰。若如是。則誰可汝意。峰曰。石霜圓。手段出諸方。公宜見之。不可后也。南默計曰。悅師翠巖。使我見石霜。于悅何有哉。即造石霜。及中途。聞慈明不事事忽叢林。無意見之。遂登衡岳。謁福嚴賢禪師。賢命掌書記。俄賢卒。郡守請慈明補之。既至。目其貶剝諸方。件件數為邪解。南為之氣索。遂造其室。欲行師資禮。明曰。書記已領徒遊方。設使有疑。可坐商略。不必作是行徑。南哀懇愈切。明曰。公學雲門禪。必善其旨。如雲放洞山三頓棒。是有吃棒分耶。是無吃棒分耶。南曰。是有吃棒分。明色莊曰。若爾則從朝至暮。鵲噪鴉鳴。亦有吃棒分。即端坐受南炷香作禮。明覆問曰。趙州謂臺山婆子。我為汝勘破了也。且道那裡是他勘破婆子處。南汗下不能加答。連日入室請決。明唯詬罵而已。一日南曰。罵豈慈悲法施耶。明曰。汝作罵會耶。南於是大悟。遂作頌曰。傑出叢林是趙州。老婆勘破沒來由。而
今四海清如鏡。行人莫與路為仇。呈慈明。明許可之。
釋宗杲
號大慧。因居妙喜庵又稱妙喜。產宣州奚氏。即云峰悅之後身也。靈根夙具。慧性生知。年方十二。即投慧云齊公。十七剃染。初游洞宗之門。洞宗耆宿。因師詞鋒之銳。乃燃臂香。授其心印。師不自肯棄去。依湛堂準久之不契。湛堂因臥疾。俾見圓悟。悟居蜀昭覺。師踟躕未進。一日聞詔遷悟住汴天寧。喜曰。天賜此老與我也。遂先日至天寧迎悟。且自計曰。當終九夏。若同諸方妄以我為是者。我著無禪論去也。值悟開堂。舉僧問雲門如何是諸佛出身處。門曰。山東水上行。悟曰。天寧即不然。只向他道。薰風自南來。殿閣生微涼。師聞忽前後際斷。悟曰。也不易你到這田地。但可惜死。了不能活。不疑言句。是為大病。豈不見道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。須要信有這些道理。於是令居擇木堂。為不𨤲務侍者。后聞悟室中。問僧有句無句。如藤倚樹話。師遂問曰。聞和尚當時在五祖。曾問此話。不知五祖道甚麼。悟笑而不答。師曰。和尚當時既對眾問。今說何妨。悟不得已曰。我問五祖。有句無句如藤倚樹意旨如何。祖曰。描也描不成。畫也畫不就。又問。樹倒藤枯時如何祖。曰相。隨來也。師當下釋然大悟曰。我會
【現代漢語翻譯】 現代漢語譯本 現在天下太平，就像一面明鏡一樣清澈。修行的人不要再把道路當成仇敵了。呈慈明禪師觀看，慈明禪師認可了他的境界。
釋宗杲（1089-1163）
號大慧，因為住在妙喜庵，所以又稱妙喜。出生于宣州奚氏，是云峰悅禪師的後身。他天生就具有很高的靈性，智慧是天生的。十二歲時，就去投奔慧云齊公。十七歲剃度出家。最初遊學于洞宗門下。洞宗的長老們因為宗杲禪師言辭鋒利，就燃臂供佛，傳授給他心印。宗杲禪師不肯接受，離開了洞宗。後來依止湛堂準禪師，但很久都沒有契合。湛堂禪師因病臥床，讓他去見圓悟禪師。圓悟禪師住在四川昭覺寺。宗杲禪師猶豫不決，沒有前往。一天，他聽說朝廷下詔讓圓悟禪師去汴京天寧寺。他高興地說：『這是上天把這位老禪師賜給我啊！』於是先到天寧寺去迎接圓悟禪師，並且自己計劃說：『我應當在這裡待九十天，如果像其他地方的人一樣，錯誤地認為我是對的，我就寫一篇《無禪論》來駁斥他們。』正趕上圓悟禪師開堂說法，舉出一個僧人問雲門文偃禪師『如何是諸佛出身處（什麼是諸佛的本源）？』雲門禪師回答說：『山東水上行（在山東的水上行走）。』圓悟禪師說：『天寧寺不這樣說，只對他說：薰風自南來，殿閣生微涼（和煦的南風吹來，殿堂樓閣感到微微的涼意）。』宗杲禪師聽了，忽然感到前後際斷（思維斷絕），豁然開悟。圓悟禪師說：『你到這種地步也不容易，但可惜死了不能活。不懷疑言句，是為大病（如果執著于言語文字，就是最大的毛病）。難道沒聽說過嗎？懸崖撒手，自肯承當（在懸崖邊撒開手，才能真正承擔一切），絕後再蘇，欺君不得（死而復生，是無法欺騙自己的）。』必須要相信這些道理。於是讓宗杲禪師住在擇木堂，擔任不𨤲務侍者。後來聽到圓悟禪師在方丈室中，問僧人『有句無句，如藤倚樹（有句無句，就像藤纏繞著樹）』的話頭，宗杲禪師就問：『我聽說和尚您當時在五祖寺，曾經問過這句話，不知道五祖法演禪師說了什麼？』圓悟禪師笑著不回答。宗杲禪師說：『和尚您當時既然當著大家問，現在說出來又有什麼妨礙呢？』圓悟禪師不得已說：『我問五祖法演禪師，有句無句如藤倚樹意旨如何？五祖法演禪師說：描也描不成，畫也畫不就（無法描繪，無法畫出）。』又問：『樹倒藤枯時如何（樹倒藤枯時又如何）？』五祖法演禪師說：『相隨來也（跟隨而來）。』宗杲禪師當下釋然大悟說：『我會了（我明白了）！』
【English Translation】 English version Now the whole world is as clear as a mirror. Travelers, do not treat the road as your enemy. Presented to Chan Master Ciming, who acknowledged his state.
Shi Zonggao (1089-1163)
Also known as Dahui, and because he lived in Miaoxi Hermitage, he was also called Miaoxi. He was born into the Xi family of Xuanzhou, and was the reincarnation of Chan Master Yunfeng Yue. He possessed innate spiritual roots and was born with wisdom. At the age of twelve, he went to study with Huiyun Qi Gong. At seventeen, he was tonsured and ordained. Initially, he traveled and studied under the Dong Sect. The elders of the Dong Sect, because of Zonggao's sharp eloquence, burned their arms as an offering and transmitted the mind-seal to him. Chan Master Zonggao refused to accept it and left. Later, he relied on Chan Master Zhantang Zhun, but they did not resonate for a long time. Chan Master Zhantang, due to illness, asked him to see Chan Master Yuanwu. Chan Master Yuanwu was residing at Zhaojue Temple in Shu (Sichuan). Chan Master Zonggao hesitated and did not go. One day, he heard that the imperial court had ordered Yuanwu to reside at Tianning Temple in Bianjing (Kaifeng). He happily said, 'Heaven has bestowed this old master upon me!' So he went to Tianning Temple first to welcome Yuanwu, and planned to himself, 'I should stay here for ninety days. If, like people in other places, they mistakenly think that I am right, I will write an 'Essay on No Chan' to refute them.' It happened that Yuanwu was giving his inaugural sermon, and he raised a question that a monk had asked Yunmen Wenyan: 'What is the birthplace of all Buddhas?' Yunmen replied, 'Walking on the water in Shandong.' Yuanwu said, 'Tianning Temple does not say it that way, but only says to him: 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Chan Master Zonggao heard this and suddenly felt the severance of past and future (the cessation of thought), and he was enlightened. Yuanwu said, 'It is not easy for you to reach this state, but it is a pity that you are dead and cannot live. Not doubting words and phrases is a great disease. Have you not heard it said: 'Let go at the edge of a cliff, and you will naturally take responsibility; revive after death, and you cannot deceive the ruler.' You must believe in these principles.' So he had Chan Master Zonggao live in Zemu Hall and serve as an attendant without fixed duties. Later, he heard Yuanwu in his abbot's room asking a monk about the saying 'Having a phrase or not having a phrase, like a vine relying on a tree,' Chan Master Zonggao then asked, 'I heard that you, Master, were at Five Ancestors Temple at that time and asked this question. I wonder what the Fifth Ancestor Fayan said?' Yuanwu smiled and did not answer. Chan Master Zonggao said, 'Since you, Master, asked in front of everyone at that time, what harm is there in saying it now?' Yuanwu had no choice but to say, 'I asked the Fifth Ancestor Fayan, 'What is the meaning of having a phrase or not having a phrase, like a vine relying on a tree?' The Fifth Ancestor Fayan said, 'It cannot be depicted, it cannot be painted.' He also asked, 'What about when the tree falls and the vine withers?' The Fifth Ancestor Fayan said, 'They come together.' Chan Master Zonggao immediately understood and said, 'I understand!'
也。悟歷舉數段因緣詰之。皆酬對無滯。悟喜謂之曰。始知吾不汝欺也。乃著臨濟正宗記付之。俾掌記室。未幾圓悟返蜀。師因韜晦結庵以居。后度夏虎丘。閱華嚴。至第七地菩薩得無生法忍處。忽洞明湛堂所示。殃崛摩羅持缽救產婦因緣。宋紹興七年詔住雙徑。一日圓悟。訃音至。師自撰文致祭。即晚小參。舉僧問長沙。南泉遷化。向甚處去。沙曰。東村作驢。西村作馬。僧曰。意旨如何。沙曰要騎便騎。要下便下。若是徑山即不然。若有僧問圓悟先師遷化。向甚處去。向他道。墮大阿鼻地獄。意旨如何。曰饑餐洋銅。渴飲鐵汁。還有人救得也無。曰無人救得。曰如何救不得。曰是此老尋常茶飯。十一年五月。秦檜以師為張九成黨。毀其衣牒。竄衡州。三十六年。十月。詔移梅陽。不久復其形服放還。詔住阿育王。尋降旨令師住徑山。大弘圓悟宗旨。辛巳春。退居明。月堂。一夕眾見一星殞于寺西。流光赫然。尋示微疾。八月九日。謂眾曰。吾翌日始行。是夕五鼓。手書遺表。並囑後事。有僧了賢請偈。師乃大書曰。生也祇么。死也祇么。有偈無偈是甚麼。委然而逝。世壽七十五。坐五十八夏。謚普覺。塔名寶光。
釋守珣
號佛燈。即郡之施氏子也。初參廣鑒瑛和尚。不契。遂謁佛鑒。隨眾咨請。邈
【現代漢語翻譯】 現代漢語譯本： 也。悟歷次舉出數段因緣來盤問他，他都能對答如流，沒有絲毫滯礙。圓悟高興地說：『現在我知道我沒有騙你了。』於是將《臨濟正宗記》交給他，讓他掌管書記室。不久，圓悟返回四川。老師於是韜光養晦，結廬隱居。後來在虎丘度夏，閱讀《華嚴經》，到第七地菩薩證得無生法忍之處，忽然洞徹明白了湛堂所示的，鴦崛摩羅（Angulimala，意為指鬘）持缽救助難產婦人的因緣。宋紹興七年（1137年），朝廷下詔讓他住持雙徑寺。一天，傳來圓悟的訃告，老師親自撰寫祭文致祭。當晚小參時，舉出僧人問長沙的話：『南泉禪師遷化后，往哪裡去了？』長沙回答說：『在東村做驢，在西村做馬。』僧人問：『這是什麼意思？』長沙說：『要騎就騎，要下就下。』如果是徑山，我就不會這樣說。如果有僧人問圓悟先師遷化后，往哪裡去了？我就對他說：『墮入大阿鼻地獄。』問：『這是什麼意思？』答：『飢餓了就吃洋銅，口渴了就喝鐵汁。』還有人能救他嗎？答：『沒有人能救。』問：『為什麼救不了？』答：『這是這位老人家尋常的茶飯。』紹興十一年（1141年）五月，秦檜因為老師是張九成的同黨，剝奪了他的僧籍，流放到衡州。紹興三十六年（1166年）十月，朝廷下詔將他移到梅陽。不久恢復了他的僧人身份，放他回鄉。朝廷下詔讓他住持阿育王寺，不久又下旨令老師住持徑山寺，大力弘揚圓悟的宗旨。辛巳年春天，退居明月堂。一天晚上，眾人看見一顆星星隕落在寺廟西邊，流光閃耀。不久，老師略微感到不適。八月初九，告訴眾人說：『我明天就要走了。』當晚五更，親手寫下遺表，並囑託後事。有僧人了賢請他留下偈語，老師於是大筆一揮寫道：『生也只是這樣，死也只是這樣，有偈無偈又是什麼？』說完安然而逝。世壽七十五歲，坐禪五十八個夏天。謚號普覺，塔名寶光。
釋守珣
號佛燈，是郡里的施氏之子。最初參拜廣鑒瑛和尚，沒有契合，於是拜見佛鑒禪師，跟隨大眾請教。邈
【English Translation】 English version: Then, Wu repeatedly questioned him with several causes and conditions. He answered fluently without any hindrance. Wu happily said, 'Now I know I have not deceived you.' So he gave him the 'Record of the Linji Orthodox Lineage' and made him in charge of the secretariat. Soon after, Yuanwu returned to Sichuan. The master then concealed himself and lived in a hermitage. Later, he spent the summer at Tiger Hill, reading the Avatamsaka Sutra. When he reached the stage where the seventh-ground Bodhisattva attained the forbearance of non-origination, he suddenly understood the cause and condition of Angulimala (meaning finger garland) holding a bowl to save a woman in childbirth, as shown by Zhentang. In the seventh year of Shaoxing (1137) of the Song Dynasty, he was ordered to reside at Shuangjing Temple. One day, the news of Yuanwu's death arrived. The master personally wrote a eulogy. That evening, during a small gathering, he cited a monk's question to Changsha: 'Where did Nanquan go after his transformation?' Changsha replied, 'He becomes a donkey in the east village and a horse in the west village.' The monk asked, 'What is the meaning of this?' Changsha said, 'Ride him if you want to ride, dismount if you want to dismount.' If it were Jingshan, I would not say that. If a monk asked where the late master Yuanwu went after his transformation, I would say to him, 'He fell into the great Avici hell.' Asked, 'What is the meaning of this?' Answered, 'He eats molten copper when hungry and drinks iron juice when thirsty.' Can anyone save him? Answered, 'No one can save him.' Asked, 'Why can't he be saved?' Answered, 'This is the old man's usual tea and rice.' In the fifth month of the eleventh year of Shaoxing (1141), Qin Hui, because the master was a partisan of Zhang Jiucheng, stripped him of his monastic robes and exiled him to Hengzhou. In the tenth month of the thirty-sixth year of Shaoxing (1166), he was ordered to be moved to Meiyang. Soon after, his monastic status was restored, and he was allowed to return home. He was ordered to reside at Ashoka Temple, and soon after, an imperial decree ordered the master to reside at Jingshan Temple, greatly promoting the teachings of Yuanwu. In the spring of the year of Xinsi, he retired to Mingyue Hall. One night, the crowd saw a star fall to the west of the temple, with a radiant glow. Soon after, the master felt slightly unwell. On the ninth day of the eighth month, he told the crowd, 'I will leave tomorrow.' That night, at the fifth watch, he personally wrote a memorial and entrusted his affairs. A monk named Liaoxian asked him to leave a verse. The master then wrote in large characters, 'Birth is just like this, death is just like this, what is the meaning of having a verse or not?' He passed away peacefully. He lived to the age of seventy-five, having spent fifty-eight summers in meditation. His posthumous title was Pujue, and his pagoda was named Baoguang.
釋守珣 (Shi Shou Xun)
Also known as Foteng (meaning Buddha's Lamp), was a son of the Shi family in the district. Initially, he visited the Venerable Guangjian Ying but did not find accord. Then he visited the Chan master Fojian, following the assembly to ask for instructions. Miao
無所入。乃封其衾曰。今生若不徹去。誓不展此。於是晝坐宵立。如喪考妣。逾七七日。忽佛鑒上堂曰。森羅及萬象。一法之所印。珣聞頓悟。鑒曰可惜一顆明珠。被這風顛漢拾得也。乃詰曰。靈云道。自從一見桃花后。直至如今更不疑。如何是他不疑處。珣曰。莫道靈云不疑。只今覓個疑處。了不可得。鑒曰。玄沙道。諦當。甚諦當。敢保老兄未徹在。那裡是他未徹處。珣曰。深知和尚老婆心切。鑒然之。珣拜起呈偈曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。鑒囑令護持。是夕展衾。厲聲曰。這回珣上座。穩睡去也。圓悟聞。竊疑其未然。乃曰。吾須勘過始得。令人召至。因與遊山。偶到一水潭。圓悟推珣入水。遽問曰。牛頭未見四祖時如何。珣曰。潭深魚聚。曰見后如何。珣曰。樹高招風。曰見與未見時如何。珣曰。伸腳在縮腳里。圓悟大然之。后出世。初主禾山。次天聖。從何山。及天寧。紹興甲寅。謂居士鄭績曰。十月八日。是佛鑒先師忌日。吾時至矣。迄還鄣南。至十月四日。績遣弟僧道如訊之。珣曰。汝來正其時也。吾雖與佛鑒同條生。終不同條死。明早可與我尋一隻小船來。道如曰。要長者。高者。珣曰。高五尺許。越三日雞鳴。端坐如平時。侍者請偈。珣曰。不曾作
【現代漢語翻譯】 無所入。於是他封住他的被子說：『今生如果不能徹底領悟，誓不打開它。』於是日夜坐立，如喪親一般。過了七七四十九天，忽然佛鑒禪師上堂說法：『森羅萬象，都是一法的顯現。』 珣（人名，音xún）聽了頓悟。佛鑒禪師說：『可惜一顆明珠，被這個瘋癲漢撿到了。』 於是詰問道：『靈云禪師說：自從一見桃花后，直至如今更不疑。』如何是他不疑之處？ 珣（人名，音xún）回答說：『莫說靈云不疑，如今想要找個懷疑的地方，都找不到。』 佛鑒禪師說：『玄沙禪師說：『諦當，甚諦當，敢保老兄未徹在。』哪裡是他未徹之處？』 珣（人名，音xún）回答說：『深知和尚老婆心切。』 佛鑒禪師認可了他的回答。 珣（人名，音xún）拜謝起身，呈上偈語說：『終日看天不舉頭，桃花爛熳始抬眸。饒君更有遮天網，透得牢關即便休。』 佛鑒禪師囑咐他好好護持。當晚，他展開被子，厲聲說：『這回珣上座，可以安穩睡覺了。』 圓悟禪師聽了，暗自懷疑他沒有真正徹悟，於是說：『我必須勘驗一下才行。』 派人把他叫來，一起遊山。偶然走到一個水潭邊，圓悟禪師把珣（人名，音xún）推入水中，立刻問道：『牛頭禪師未見四祖時如何？』 珣（人名，音xún）回答說：『潭深魚聚。』 圓悟禪師又問：『見后如何？』 珣（人名，音xún）回答說：『樹高招風。』 圓悟禪師再問：『見與未見時如何？』 珣（人名，音xún）回答說：『伸腳在縮腳里。』 圓悟禪師這才完全認可了他。後來他出世弘法，最初主持禾山，然後是天聖寺，從禾山到天寧寺。紹興甲寅年（1134年），他對居士鄭績說：『十月八日，是佛鑒先師的忌日，我的時候到了。』 最終回到鄣南。到十月初四，鄭績派他的弟弟僧人道如去探望他。 珣（人名，音xún）說：『你來得正是時候。我雖然與佛鑒禪師同年出生，最終不會同年去世。明天早上可以為我找一隻小船來。』 道如問：『要長一點的，還是高一點的？』 珣（人名，音xún）回答說：『高五尺左右的。』 過了三天，雞鳴時分，他端坐如平時。侍者請他留下偈語， 珣（人名，音xún）說：『不曾作』
【English Translation】 He entered into a state of 'no-entering'. Then he sealed his bedding, saying, 'If I do not thoroughly understand this life, I vow not to unfold this.' Thereupon, he sat during the day and stood at night, as if mourning his parents. After forty-nine days, suddenly Chan Master Fojian ascended the Dharma hall and said, 'The myriad phenomena and all things are imprinted by the One Dharma.' Xun (name of a person) heard this and had a sudden awakening. Chan Master Fojian said, 'It is a pity that a bright pearl was picked up by this madman.' Then he questioned, 'Chan Master Lingyun said, 'Since seeing the peach blossoms, until now I have no more doubts.' What is the point where he has no doubts?' Xun (name of a person) replied, 'Don't say Lingyun has no doubts; right now, trying to find a place for doubt is impossible.' Chan Master Fojian said, 'Chan Master Xuansha said, 'Indeed, very indeed, I dare to guarantee that the old brother has not thoroughly understood.' Where is the point where he has not thoroughly understood?' Xun (name of a person) replied, 'I deeply know the abbot's earnest heart.' Chan Master Fojian acknowledged his answer. Xun (name of a person) bowed and arose, presenting a verse, saying, 'All day looking at the sky, I do not raise my head; only when the peach blossoms are in full bloom do I lift my eyes. Even if you have a net covering the sky, passing through the firm gate is the end.' Chan Master Fojian instructed him to protect and uphold [the Dharma]. That night, he unfolded his bedding and said in a stern voice, 'This time, Abbot Xun can sleep soundly.' Chan Master Yuanwu heard this and secretly suspected that he had not truly understood, so he said, 'I must examine him to be sure.' He sent someone to summon him and went on a mountain tour together. By chance, they came to a pool of water. Chan Master Yuanwu pushed Xun (name of a person) into the water and immediately asked, 'How was Niu-tou Chan Master before seeing the Fourth Patriarch?' Xun (name of a person) replied, 'The pool is deep, and the fish gather.' Yuanwu then asked, 'How was he after seeing him?' Xun (name of a person) replied, 'The tree is tall, and it attracts the wind.' Yuanwu asked again, 'How is it when seeing and not seeing?' Xun (name of a person) replied, 'Stretching the feet is within the shrinking feet.' Only then did Chan Master Yuanwu fully acknowledge him. Later, he came forth to propagate the Dharma, first presiding over Heshan, then Tiansheng Temple, from Heshan to Tianning Temple. In the year Jia-yin of the Shaoxing era (1134 AD), he said to layman Zheng Ji, 'The eighth day of the tenth month is the anniversary of the death of my late teacher, Chan Master Fojian; my time has come.' Finally, he returned to Zhangnan. On the fourth day of the tenth month, Zheng Ji sent his younger brother, the monk Daoru, to visit him. Xun (name of a person) said, 'You have come at the right time. Although I was born in the same year as Chan Master Fojian, I will ultimately not die in the same year. Tomorrow morning, you can find a small boat for me.' Daoru asked, 'Do you want a longer one or a taller one?' Xun (name of a person) replied, 'About five feet tall.' Three days later, at the crowing of the rooster, he sat upright as usual. The attendant asked him to leave a verse. Xun (name of a person) said, 'I have not composed [any verse].'
得。言訖而逝。阇維舌根不壞。
釋慧遠
眉山彭氏子。年十三。從藥師院宗辯剃染。首詣大慈講肆。次參靈巖徽禪師。微有所入。會圓悟領旨住昭覺。遠投之。值悟普說。舉龐居士問馬祖。不與萬法為侶因緣。遠忽頓悟。仆于眾。眾掖之起。遠乃曰。吾夢覺矣。至夜小參。遠出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拿。遠曰。禍不入謹家之門。悟曰。機不離位。墮在毒海。遠便喝。悟以拄杖擊禪床云。吃得棒也未。遠又喝。悟連喝兩喝。遠便禮拜。自此機鋒峻發。無所抵捂。出世。初住皋亭山顯孝。宋乾道六年十月十五日。詔遷靈隱。上堂。僧問即心即佛時如何。曰頂分了角。僧曰。非心非佛時如何。曰耳墜金環。僧曰。不是心不是佛不是物。又作么生。曰禿頂修羅舞柘枝。七年二月十五日。召入選德殿賜坐。孝宗問如何免得生死。遠對曰。不悟大道。終不能免。帝曰。如何得悟。遠曰。本有之性。究之無不悟者。帝曰。悟后如何。遠曰。悟后始知。脫體現前。了無毫髮可見之相。帝首肯之。帝又曰。即心即佛如何。遠曰。目前無法。陛下喚甚麼作心。帝曰。如何是心。遠正身又手立曰。只這是。帝大悅。八年秋八月七日。召遠入東閣賜坐。帝曰。前日夢
【現代漢語翻譯】 現代漢語譯本：說完就去世了，火化（阇維）后舌根沒有燒壞。
釋慧遠
是眉山彭氏的兒子，十三歲時，跟隨藥師院的宗辯剃度出家。先到大慈寺聽講，後來參訪靈巖寺的徽禪師，略有所悟。適逢圓悟禪師領悟佛法后住持昭覺寺，慧遠前去投靠。正趕上圓悟禪師做普說，引用龐居士問馬祖道一禪師『不與萬法為侶』的因緣，慧遠忽然頓悟，倒在人群中，眾人扶起他。慧遠於是說：『我從夢中醒來了。』到了晚上小參時，慧遠出來問道：『赤裸裸空無一物，窮得一文不名，家破人亡，請禪師救濟。』圓悟禪師說：『七珍八寶一時拿來。』慧遠說：『災禍不進謹慎人的家門。』圓悟禪師說：『機鋒不離本位，就會墮入毒海。』慧遠便大喝一聲。圓悟禪師用拄杖敲擊禪床說：『吃得棒嗎？』慧遠又大喝一聲。圓悟禪師連喝兩聲。慧遠便禮拜。從此以後，他的機鋒銳利，無人能擋。出世后，最初住持皋亭山顯孝寺。宋朝乾道六年（1170年）十月十五日，皇帝下詔讓他遷住靈隱寺。上堂說法時，有僧人問：『即心即佛』是什麼意思？慧遠禪師說：『頭頂分了角。』僧人說：『非心非佛』是什麼意思？慧遠禪師說：『耳朵上墜著金環。』僧人說：『不是心，不是佛，不是物，又是什麼？』慧遠禪師說：『禿頂修羅跳柘枝舞。』乾道七年（1171年）二月十五日，被召入選德殿，皇帝賜座。孝宗皇帝問：『如何才能免除生死？』慧遠禪師回答說：『不悟大道，終究不能免除。』皇帝說：『如何才能得悟？』慧遠禪師說：『本有的自性，探究它沒有不悟的。』皇帝說：『悟后如何？』慧遠禪師說：『悟后才知道，脫體現前，了無毫髮可見之相。』皇帝點頭稱是。皇帝又問：『即心即佛』是什麼意思？慧遠禪師說：『目前無法，陛下叫什麼作心？』皇帝問：『如何是心？』慧遠禪師端正身體，舉起手說：『這就是。』皇帝非常高興。乾道八年（1172年）秋八月七日，召慧遠禪師入東閣賜座。皇帝說：『前些日子夢…』
【English Translation】 English version: After speaking, he passed away. After cremation (Jhāpana), his tongue root remained intact.
釋慧遠 (Shì Huìyuǎn) [Shakyamuni's disciple Huìyuǎn]
He was the son of the Péng family of Méishān. At the age of thirteen, he was tonsured and ordained under Zōngbiàn at the Yàoshī Monastery. He first went to Dàcí Monastery to listen to lectures, and then visited Chan Master Huī at Língyán Monastery, gaining some insight. He happened to encounter Yuánwù, who had attained enlightenment and was residing at Zhāojué Monastery, so Huìyuǎn went to rely on him. He arrived just as Yuánwù was giving a general talk, citing the story of Páng Jūshì asking Mǎzǔ Dàoyī about the 'not being a companion to the myriad dharmas' cause and condition. Huìyuǎn suddenly had a sudden enlightenment, collapsing in the crowd. The crowd helped him up. Huìyuǎn then said, 'I have awakened from a dream.' That night, during the small assembly, Huìyuǎn came out and asked, 'Completely naked, empty, without a single thing, utterly poor, without a single coin, the house is broken, the family is destroyed, I beg the master to provide relief.' Yuánwù said, 'Seven treasures and eight jewels are taken all at once.' Huìyuǎn said, 'Misfortune does not enter the door of a cautious family.' Yuánwù said, 'The opportunity does not leave its position, falling into the sea of poison.' Huìyuǎn then shouted. Yuánwù struck the Zen bed with his staff, saying, 'Can you take the stick?' Huìyuǎn shouted again. Yuánwù shouted twice in a row. Huìyuǎn then bowed. From then on, his sharp wit was unmatched. After leaving the monastery, he first resided at Xiǎnxiào Monastery on Gāotíng Mountain. On the fifteenth day of the tenth month of the sixth year of the Qiándào era of the Sòng Dynasty (1170), the emperor issued an edict to move him to Língyǐn Monastery. During an assembly, a monk asked, 'What is the meaning of 'the mind is the Buddha'?' Huìyuǎn Chan Master said, 'The top of the head is divided into horns.' The monk said, 'What is the meaning of 'neither mind nor Buddha'?' Huìyuǎn Chan Master said, 'Gold rings hang from the ears.' The monk said, 'Not mind, not Buddha, not thing, then what is it?' Huìyuǎn Chan Master said, 'A bald-headed Asura dances the Zhèzhī dance.' On the fifteenth day of the second month of the seventh year of the Qiándào era (1171), he was summoned to the Xuǎndé Hall, and the emperor granted him a seat. Emperor Xiàozōng asked, 'How can one avoid birth and death?' Huìyuǎn replied, 'Without realizing the Great Way, one cannot ultimately avoid it.' The emperor said, 'How can one attain realization?' Huìyuǎn said, 'The inherent nature, exploring it, there is no one who does not realize it.' The emperor said, 'What happens after realization?' Huìyuǎn said, 'After realization, one knows that the manifestation of liberation is present, without a single hair of visible form.' The emperor nodded in agreement. The emperor also asked, 'What is the meaning of 'the mind is the Buddha'?' Huìyuǎn said, 'There is no dharma before the eyes, what does Your Majesty call the mind?' The emperor asked, 'What is the mind?' Huìyuǎn straightened his body and raised his hand, saying, 'This is it.' The emperor was very pleased. On the seventh day of the eighth month of the eighth year of the Qiándào era (1172), Huìyuǎn was summoned to the East Pavilion and granted a seat. The emperor said, 'The other day I dreamed...'
中。忽聞鐘聲遂覺。不知夢與覺是如何。遠曰。陛下問夢耶。問覺耶。若問覺而今正是寐語。若問夢而夢覺無殊。教誰分別。夢即是幻。知幻即離。覺心不動。故曰。若能轉物。即同如來。帝曰。夢幻既非。鐘聲從甚處起。遠曰。從問處起。帝又問曰。前日在此閣坐。忽思得不與萬法為侶。有個見處。遠曰愿聞。帝曰。四海不為多。遠曰。一口吸盡西江水又如何。帝曰。亦未曾欠闕。遠曰。才涉思惟。便成剩法。正使如斷輪。如閃電。了無干涉。何以故。法無二故。見無二見。心無別心。如天無二日。帝悅。賜佛海大師之號。淳熙三年正月。忽感微疾。于上元說偈曰。拗折秤錘。掀翻露布。突出機先。雅飛不度。安坐而逝。留七日。顏色不異。全身塔焉。
釋安民
字密印。嘉定朱氏子也。初講楞嚴於成都。有聲。時圓悟居昭覺。因造焉。值悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。民聞心疑之。告香入室。悟問座主講何經。對曰楞嚴。悟曰楞嚴有七處徴心。入還辨見。畢竟心在何處。民多呈義解。悟皆不肯。民復請益。悟令一切處。作文彩已彰會。偶僧請益十玄談。方舉問君心印作何顏。悟厲聲曰。文彩已彰。民聞悅。然自謂至矣。悟示鉗錘罔
【現代漢語翻譯】 現代漢語譯本： 中。忽然聽到鐘聲就醒了。不知道夢和醒是怎麼回事。遠禪師說：『陛下問的是夢呢，還是醒呢？如果問的是醒，那現在正是說夢話。如果問的是夢，那麼夢和醒並沒有什麼區別，教誰去分別呢？夢就是虛幻，知道是虛幻就應該遠離它，覺悟的心就不會動搖。』所以說：『如果能夠轉化外物，就和如來一樣了。』皇帝說：『夢幻既然是虛假的，那麼鐘聲是從哪裡發出的呢？』遠禪師說：『從提問的地方發出的。』皇帝又問：『前些日子我在這閣樓里坐著，忽然想到不與萬法為伴侶，有個自己的見解。』遠禪師說：『希望聽聽。』皇帝說：『四海不覺得多。』遠禪師說：『一口吸盡西江水又怎麼樣呢？』皇帝說：『也沒有曾欠缺什麼。』遠禪師說：『才涉及思慮，就成了多餘的法。真正做到像車輪斷裂，像閃電一樣，完全沒有牽涉。』為什麼呢？因為法沒有二法，見沒有二見，心沒有別的心，就像天沒有二個太陽一樣。皇帝很高興，賜予佛海大師的稱號。淳熙三年（1176年）正月，忽然感到輕微的疾病，在上元節說偈語：『拗折秤錘，掀翻露布，突出機先，雅飛不度。』安然坐化而逝。過了七天，顏色沒有改變。全身建塔安葬。
釋安民
字密印。嘉定朱氏人。起初在成都講解《楞嚴經》，很有名聲。當時圓悟禪師住在昭覺寺，安民於是去拜訪他。正趕上圓悟禪師小參，舉了國師三喚侍者的因緣。趙州禪師評論說：『就像人在黑暗中寫字，字雖然沒有寫成，但文采已經顯現出來了。』哪裡是文采已經顯現出來的地方呢？安民聽了心中疑惑。於是告香入室請教。圓悟禪師問座主講的是什麼經。回答說是《楞嚴經》。圓悟禪師說：《楞嚴經》有七處征心，入還辨見，到底心在哪裡呢？安民多次呈上自己的理解，圓悟禪師都不認可。安民再次請求指教。圓悟禪師讓他一切處，作『文彩已彰』會。有一次僧人請教十玄談，剛舉出『問君心印作何顏』，圓悟禪師厲聲說：『文彩已彰！』安民聽了很高興，然而自認為已經到了極點。圓悟禪師用鉗錘鉗錘罔
【English Translation】 English version: In the midst of it, he suddenly heard the sound of a bell and awoke. He wondered what the difference was between dreaming and being awake. Zen Master Yuan said, 'Does Your Majesty ask about dreaming or being awake? If you ask about being awake, then you are currently speaking in your sleep. If you ask about dreaming, then there is no difference between dreaming and being awake; who is there to distinguish them? A dream is an illusion. Knowing it is an illusion means detaching from it, and the awakened mind will not be moved.' Therefore, it is said, 'If one can transform external things, one is the same as the Tathagata (如來, Thus Come One).' The Emperor said, 'Since dreams and illusions are false, where does the sound of the bell come from?' Zen Master Yuan said, 'It comes from the place of questioning.' The Emperor then asked, 'The other day, I was sitting in this pavilion and suddenly thought about not associating with the myriad dharmas (萬法, all phenomena), and I had my own understanding.' Zen Master Yuan said, 'I hope to hear it.' The Emperor said, 'The four seas do not seem like much.' Zen Master Yuan said, 'What if one swallows the entire West River in one gulp?' The Emperor said, 'There is still nothing lacking.' Zen Master Yuan said, 'As soon as thought is involved, it becomes superfluous dharma. Truly, it should be like a broken wheel, like lightning, with no involvement whatsoever.' Why? Because dharma has no duality, seeing has no duality, and the mind has no other mind, just as the sky has no two suns. The Emperor was pleased and bestowed the title of Great Master Fohai (佛海大師, Buddha Sea Great Master). In the first month of the third year of Chunxi (淳熙三年, 1176), he suddenly felt a slight illness. On the Shangyuan Festival (上元, Lantern Festival), he said a verse: 'Breaking the steelyard, overturning the proclamation, protruding ahead of the opportunity, elegant flight without measure.' He passed away peacefully in a seated posture. After seven days, his complexion did not change. His whole body was enshrined in a pagoda.
釋安民 (Shi Anmin)
His courtesy name was Miyin (密印). He was a native of the Zhu family of Jiading (嘉定). Initially, he lectured on the Shurangama Sutra (楞嚴經, Lengyan Jing) in Chengdu and gained a reputation. At that time, Zen Master Yuanwu (圓悟) resided at Zhaojue Temple (昭覺寺), so Anmin went to visit him. He happened to arrive during Yuanwu's small assembly, where he cited the story of National Teacher (國師) calling the attendant three times. Zen Master Zhaozhou (趙州) commented, 'It is like a person writing characters in the dark; although the characters are not formed, the literary brilliance is already evident.' Where is the place where the literary brilliance is already evident? Anmin felt doubt in his heart upon hearing this. So he requested incense and entered the room for instruction. Zen Master Yuanwu asked what sutra the lecturer was teaching. He replied that it was the Shurangama Sutra. Zen Master Yuanwu said, 'The Shurangama Sutra has seven places for examining the mind, entering and distinguishing seeing. Where exactly is the mind?' Anmin presented his own interpretations many times, but Zen Master Yuanwu did not approve of any of them. Anmin requested further guidance. Zen Master Yuanwu instructed him to regard everything as an expression of 'literary brilliance already evident.' Once, a monk requested instruction on the Ten Mysterious Gates (十玄談), and just as he raised the question, 'What is the appearance of the mind-seal you ask about?' Zen Master Yuanwu sternly said, 'Literary brilliance is already evident!' Anmin was delighted upon hearing this, but he considered himself to have reached the ultimate. Zen Master Yuanwu used tongs and hammers to clamp down on his
措。一日白悟。請弗舉話。待某說看。悟曰諾。民曰。尋常拈錘豎拂。豈不是經中道。一切世界諸所有相。皆即菩提妙明真心。悟笑曰。你原來在這裡作活計。民又曰。下喝敲床時。豈不是返聞聞是性。性成無上道。悟曰。你豈不見經中道。妙性圓明。離諸名相。民于言下釋于。於是罷講侍圓悟。因悟出蜀居夾山。民從行。悟為眾小參。舉古帆未掛因緣。民聞未領。遂求決。悟曰。你問我。民舉前話。悟曰。庭前柏子。民即洞明。謂悟曰。古人道。如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈這漢何。悟說偈曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。百花叢里現優曇。未幾開法保寧。遷華藏。大弘圓悟之道。后示疾于本山。阇維舍利頗剩。人或穴地尺許皆得之。尤光明瑩潔。心舌不壞。並建塔焉。
釋寶印
號別峰。嘉州李氏子也。幼通六經。長窮七史。忽厭塵俗。志慕竺墳。乃從德山清素得度。往聽華嚴起信。盡得旨。覺勞算沙。終非解脫。遂依中峰密印民禪師。密印舉僧問巖頭起滅不停時如何。巖叱曰。是誰起滅。師聞大悟。會圓悟歸昭覺。遣師往省。隨眾入室。悟問從上諸聖。以何接人。師豎起拳。悟曰
【現代漢語翻譯】 現代漢語譯本 措（不詳）。一日，密印民（禪師名）對圓悟（禪師名）說：『請您不要舉話頭，讓我來說說看。』圓悟說：『好的。』密印民說：『尋常拈起錘子，豎起拂塵，豈不是經中所說的，一切世界諸所有相，皆是菩提妙明真心？』圓悟笑著說：『你原來在這裡做活計。』密印民又說：『下喝敲床時，豈不是返聞聞自性，性成無上道？』圓悟說：『你豈不見經中道，妙性圓明，離諸名相。』密印民在言下開悟。於是停止講經，侍奉圓悟。後來圓悟前往蜀地居住在夾山，密印民跟隨前往。圓悟為大眾小參，舉出『古帆未掛』的因緣，密印民聽了未能領會，於是請求開示。圓悟說：『你問我。』密印民舉出之前的話。圓悟說：『庭前柏子。』密印民立即洞明。對圓悟說：『古人道，如一滴投于巨壑，殊不知大海投於一滴。』圓悟笑著說：『奈這漢何？』圓悟說偈曰：『休夸四分罷楞嚴，按下雲頭徹底參。莫學亮公親馬祖，還如德嶠訪龍潭。七年往返游昭覺，三載翱翔上碧巖。今日煩充第一座，百花叢里現優曇。』不久，密印民開法于保寧，后遷往華藏，大弘圓悟之道。後來在本山示疾，荼毗后舍利頗多，人們甚至在地下挖一尺左右都能得到，尤其光明瑩潔，心舌不壞，並建塔供奉。
釋寶印（僧人名）
號別峰（寶印的別號），嘉州李氏之子。幼年通曉六經，長大后精通七史。忽然厭倦塵世俗務，心慕佛法。於是跟隨德山清素（僧人名）出家得度，前往聽聞《華嚴經》、《起信論》，盡得其中要旨。但覺得勞神計算沙數，終究不是解脫之道。於是依止中峰密印民禪師。密印舉出僧人問巖頭（僧人名）『起滅不停時如何』，巖頭呵斥說：『是誰起滅？』寶印禪師聞言大悟。適逢圓悟歸來昭覺寺，密印派遣寶印前往拜見。寶印隨眾進入丈室，圓悟問：『從上諸聖，以何接人？』寶印豎起拳頭。圓悟說：
【English Translation】 English version Cuo (unknown). One day, Mi Yin Min (Zen master's name) said to Yuan Wu (Zen master's name): 'Please don't raise a topic; let me speak.' Yuan Wu said: 'Okay.' Mi Yin Min said: 'Usually, picking up a hammer and raising a whisk, isn't that what the sutra says, that all phenomena in all worlds are the wondrous, bright, true mind of Bodhi?' Yuan Wu smiled and said: 'So you're making a living here.' Mi Yin Min then said: 'When shouting and knocking on the bed, isn't that turning the hearing inward to hear one's own nature, and perfecting the unsurpassed path?' Yuan Wu said: 'Haven't you seen the sutra say that the wondrous nature is perfectly clear and bright, free from all names and forms?' Mi Yin Min became enlightened upon hearing these words. So he stopped lecturing on the sutras and served Yuan Wu. Later, when Yuan Wu went to Shu to reside at Jia Mountain, Mi Yin Min followed him. Yuan Wu gave a small talk to the assembly, raising the 'ancient sail not yet hung' cause and condition. Mi Yin Min listened but couldn't understand, so he asked for guidance. Yuan Wu said: 'You ask me.' Mi Yin Min raised the previous topic. Yuan Wu said: 'The cypress tree in front of the courtyard.' Mi Yin Min immediately understood. He said to Yuan Wu: 'The ancients said, like a drop thrown into a huge ravine, little does one know that the ocean is thrown into a drop.' Yuan Wu smiled and said: 'What can be done with this fellow?' Yuan Wu said in a verse: 'Stop boasting about the Four Divisions and give up the Shurangama Sutra, press down the cloud head and thoroughly investigate. Don't learn from Liang Gong being close to Ma Zu (Zen master's name), but be like De Qiao visiting Long Tan (Zen master's name). For seven years, traveling back and forth to Zhaojue Temple, for three years soaring above Biyan Peak. Today, I am troubled to fill the first seat, the Udumbara flower appears in the midst of a hundred flowers.' Soon after, Mi Yin Min opened the Dharma at Baoning, and later moved to Huazang, greatly promoting the way of Yuan Wu. Later, he showed illness at the original mountain, and after cremation, there were many relics, people could even find them by digging about a foot into the ground, especially bright and clean, the heart and tongue did not decay, and a pagoda was built to enshrine them.
Shi Bao Yin (monk's name)
Also known as Biefeng (Bao Yin's alias), he was a son of the Li family of Jia Prefecture. In his youth, he was well-versed in the Six Classics, and when he grew up, he was proficient in the Seven Histories. Suddenly, he became tired of worldly affairs and yearned for Buddhist teachings. So he followed Deshan Qingsu (monk's name) to become a monk and was ordained, and went to listen to the Avatamsaka Sutra and the Awakening of Faith, fully understanding their essence. But he felt that laboriously counting grains of sand was not the way to liberation. So he relied on Zen Master Zhongfeng Mi Yin Min. Mi Yin raised the question of a monk asking Yantou (monk's name), 'What is it like when arising and ceasing do not stop?' Yantou scolded, 'Who is arising and ceasing?' Zen Master Bao Yin had a great enlightenment upon hearing this. It happened that Yuan Wu returned to Zhaojue Temple, and Mi Yin sent Bao Yin to visit him. Bao Yin entered the abbot's room with the assembly, and Yuan Wu asked, 'How do all the sages of the past receive people?' Bao Yin raised his fist. Yuan Wu said:
此是老僧用底。何者是從上諸聖用底。師以拳揮之。悟亦舉拳相交。大笑而止。又謁大慧于徑山。慧問甚處來。曰西川。慧曰。未出劍門關。與汝三十棒了也。曰不合起動和尚。慧忻然。后出。奉詔住雪竇。淳熙七年秋。召師問道。賜肩輿入選德殿。帝曰。三教聖人。本同這個理否。對曰。譬如虛空。東西南北。初無二也。帝曰。但聖人所立門戶則不同耳。如孔子以中庸設教。印曰。非中庸。何以安立世間。故法華云。治世語言。資生業等。皆與實相。不相違背。華嚴云。不壞世間相。而成出世法。帝曰。今時士大夫學孔子者。多隻工文字語言。不見夫子之道。不識夫子之心。惟釋氏禪宗。不以文字教人。直指心源。頓令悟入。不亂于生死之際。此為殊勝。印曰。非獨後世不見夫子之心。嘗見孔門顏子。號為具體。盡生平力量。只道得個瞻之在前。忽焉在後。竟捉模不著。而夫子分明八字打開。向諸弟子道。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者。是丘也。以此觀之。夫子未嘗迴避諸弟子。而諸弟子自□□了也。昔張商英曰。吾學佛。然後能知儒。此言寔為□□。帝曰。朕意亦謂如此。帝又問。莊子何如人。印曰。只是佛法中小乘。聲聞以下人也。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身。入無為
界。即如莊子所謂形固可使如槁木。心固可使如死灰。若大乘人則不然。度眾生盡。方證菩提。正如伊尹。所謂予天民之先覺者也。將以斯道覺斯民也。有一夫不被其澤者。若己推而內諸溝中也。帝大悅。詔住徑山。開堂曰。三世諸佛。以一句演百千萬億句。收百千萬億句。祇在一句。祖師門下半句也無。祇恁么合吃多少痛棒。諸仁者。且道諸佛是。祖師是若道佛是。祖不是。祖是。佛不是。取捨未忘。若道佛祖一時俱是。一時俱不是。顢頇不少。且截斷葛藤一句。作么生道。良久曰。大蟲褁紙帽。好笑又驚人。十年二月。帝注圓覺經。賜師命作敘流行。紹熙元年十一月。往見智䇿禪師決別。䇿問行日。師曰。水到渠成。索紙書云。十二月初七夜雞鳴時九字。果至期而化。留七日。顏色明閏。髮長頂溫。葬全身於西岡。隘曰慈辯。塔曰智光。
釋彌光
號晦庵。閩中李氏子也。生寡言笑。聞僧貝梵則喜。年十五。依文慧禪師圓頂。喜究群書。一日計曰。剃髮染衣。當期悟徹。而醉心俗典耶。遂首謁圓悟。次參黃檗祥。高庵悟。機語皆契。以淮楚盜起。歸謁佛心。值大慧寓廣因從之。慧曰。汝在佛心處。所得者。試舉一二看。光曰。佛心上堂。拈普化公案曰。佛心即不然。總不恁么來時如何。劈脊便打。從
【現代漢語翻譯】 現代漢語譯本 界。正如莊子所說，形體確實可以像枯木一樣，精神也可以像死灰一樣。但大乘修行人卻不是這樣，他們要度盡一切眾生，才能證得菩提（覺悟）。正如伊尹所說，『我是上天百姓中最先覺悟的人，要用這種道理來使這些百姓覺悟。』如果有一個百姓沒有得到恩澤，就好像自己把他推到水溝里一樣。』皇帝非常高興，下詔讓他住在徑山寺，開堂說法時說：『三世諸佛用一句話演化出百千萬億句話，又將百千萬億句話收攝為一句話，而祖師門下連半句話也沒有。』就這樣，總要挨多少痛打啊！各位仁者，你們說諸佛是對的，還是祖師是對的？如果說佛是對的，祖師不對；祖師是對的，佛不對，那就是取捨之心還沒有忘記。如果說佛和祖師一時都對，一時都不對，那就是糊塗透頂。那麼，截斷所有糾纏的一句話，該怎麼說呢？』良久，他說：『大蟲戴紙帽，好笑又驚人。』十年二月（1170年），皇帝註釋《圓覺經》，賜命他作序來推廣。紹熙元年十一月（1190年），他去拜見智䇿禪師告別。智䇿問他出發的日期，他說：『水到渠成。』索要紙筆寫道：『十二月初七夜雞鳴時九字。』果然到期圓寂。停靈七日，容顏明潤，頭髮長長，頭頂溫暖。全身葬于西岡，謚號慈辯，塔名智光。
釋彌光
號晦庵，是閩中李氏的兒子。他從小就沉默寡言，不茍言笑，但聽到僧人的梵唄之聲就很高興。十五歲時，依止文慧禪師剃度出家。他喜歡研究各種書籍，有一天他想：『剃髮染衣，應當期望徹悟，難道要沉迷於世俗典籍嗎？』於是首先拜謁圓悟禪師，接著參訪黃檗祥禪師、高庵禪師，他們的機鋒話語都很契合。因為淮楚一帶盜賊蜂起，他回去拜謁佛心禪師，正趕上大慧禪師住在廣因寺，他就跟隨了他。大慧禪師說：『你在佛心禪師那裡，得到了什麼？試著舉出一兩件來看看。』彌光說：『佛心禪師上堂，拈出普化禪師的公案說：『佛心禪師就不是這樣，總是不這樣來的時候該怎麼辦？』劈頭蓋臉就是一頓打。』
【English Translation】 English version That is, as Zhuangzi said, the body can indeed be made like withered wood, and the mind can indeed be made like dead ashes. However, Mahayana practitioners are not like this. They vow to liberate all sentient beings before attaining Bodhi (enlightenment). Just like Yi Yin said, 'I am the first to awaken among the people of Heaven, and I will use this Way to awaken these people.' If even one person is not blessed by it, it is as if I pushed him into a ditch.' The Emperor was very pleased and ordered him to reside at Jingshan Temple. When he opened the Dharma hall, he said, 'The Buddhas of the three worlds use one sentence to evolve hundreds of thousands of millions of sentences, and then gather hundreds of thousands of millions of sentences back into one sentence. But under the Patriarch's gate, there isn't even half a sentence.' Just like that, how many painful blows must one endure! Dear friends, tell me, are the Buddhas right, or are the Patriarchs right? If you say the Buddhas are right and the Patriarchs are not, or the Patriarchs are right and the Buddhas are not, then the mind of taking and rejecting has not been forgotten. If you say that the Buddhas and Patriarchs are both right at one time and both wrong at another, then you are utterly confused. So, what is the one sentence that cuts off all entanglements? ' After a long pause, he said, 'A tiger wearing a paper hat is both funny and frightening.' In the second month of the tenth year (1170 AD), the Emperor annotated the 'Surangama Sutra' and ordered him to write a preface to promote it. In the eleventh month of the first year of Shaoxi (1190 AD), he went to see Zen Master Zhice to bid farewell. Zhice asked him the date of his departure. He said, 'When the water comes, the channel is formed.' He asked for paper and wrote, 'The ninth character at the rooster's crow on the seventh night of the twelfth month.' He indeed passed away on that date. His body was kept for seven days, and his complexion was bright and radiant, his hair grew long, and the top of his head was warm. His whole body was buried in Xigang, and his posthumous title was Ciben, and his pagoda was named Zhiguang.
釋彌光 (Shi Migang)
Also known as Huian, was the son of the Li family of Minzhong. He was taciturn and rarely smiled from a young age, but he was happy when he heard the chanting of monks. At the age of fifteen, he was tonsured under Zen Master Wenhui. He liked to study various books. One day he thought, 'Having shaved my head and dyed my robes, I should aspire to complete enlightenment. Should I be indulging in worldly classics?' So he first visited Zen Master Yuanwu, and then visited Zen Master Huangboxiang and Zen Master Gaoan. Their exchanges were all in accord. Because bandits rose up in the Huai and Chu areas, he returned to visit Zen Master Foxin, and it happened that Zen Master Dahui was residing in Guangyin Temple, so he followed him. Zen Master Dahui said, 'What did you gain at Zen Master Foxin's place? Try to give one or two examples.' Migang said, 'Zen Master Foxin ascended the Dharma hall and brought up the case of Zen Master Puhua, saying, 'Zen Master Foxin is not like this. What should be done when he doesn't come like this?' And then he was beaten over the head.'
教遍界分身。慧曰。汝意如何。曰某不肯他後頭下個註腳。慧曰。此正是以病去法。光毅然無信可意。慧曰。汝但揣摩看。光竟以為不然。經旬。因記海印信公拈曰。雷聲浩大。雨點全無。光始無滯。趨告。慧舉道者見瑯邪。並玄沙未徹語詰之。光對已。大慧笑曰。雖進一步。祇不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪。見處總如是也。何益於事。其楊岐正傳。止三四人而已。光慍而去。翌日慧問汝還疑否。曰無可疑者。慧曰。祇如古人相見。未待開口。已知虛寔。或聞其語。便識淺深。此理如何。光悚然汗下。莫知所詣。慧令究有句無句話。慧過雲門庵。光亦侍行。一日問曰。某到這裡不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手何也。別人死了不得活。汝今活了未曾死。要到大安樂田地。須是死一回始得。光疑情愈深。后入室。慧問吃粥了也。洗缽盂了也去卻藥忌道將一句來。光曰裂破。慧乃振威喝曰。你又說禪也。光即大悟。慧即撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。光亦呈偈曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。自爾名喧宇宙。道洽緇素。出住教忠。瓣香為妙喜拈出。
【現代漢語翻譯】 現代漢語譯本 教遍界分身（教化普及到各個地方）。 慧（大慧宗杲禪師）問：『你覺得怎麼樣？』 光（張九成）說：『我不肯在他（指大慧宗杲禪師）後面下個註腳。』 慧（大慧宗杲禪師）說：『這正是用病態的方法去除病。』光（張九成）仍然不相信。 慧（大慧宗杲禪師）說：『你只管揣摩看看。』光（張九成）始終認為不對。 過了十天，光（張九成）想起海印信公（禪師）曾說：『雷聲浩大，雨點全無。』光（張九成）這才沒有滯礙，前去稟告。 慧（大慧宗杲禪師）舉出道者見瑯邪（禪師）以及玄沙（禪師）未徹悟的話來詰問他。光（張九成）回答完畢，大慧（大慧宗杲禪師）笑著說：『雖然進一步，只是不著邊際。如同人砍樹，在根下一刀，那麼命根就斷了。你向枝上砍，怎麼能斷命根呢？現在各處浩浩蕩蕩地說禪，見解總像這樣，有什麼用呢？楊岐（禪師）的正傳，只有三四個人而已。』光（張九成）生氣地離開了。 第二天，慧（大慧宗杲禪師）問：『你還懷疑嗎？』光（張九成）說：『沒有什麼可懷疑的。』 慧（大慧宗杲禪師）說：『比如古人相見，還沒等開口，就知道虛實；或者聽到他的話，便知道淺深。這個道理如何？』光（張九成）驚恐地流汗，不知所措。 慧（大慧宗杲禪師）讓他參究有句無句話。 慧（大慧宗杲禪師）經過雲門庵，光（張九成）也侍奉跟隨。一天，光（張九成）問道：『我到這裡不能徹底領悟，病在哪裡？』 慧（大慧宗杲禪師）說：『你的病最怪癖，世上的醫生都束手無策。別人死了不能復活，你現在活著卻沒死過。要到大安樂的田地，必須死一回才行。』光（張九成）疑情更深。 後來入室，慧（大慧宗杲禪師）問：『吃粥了嗎？洗缽盂了嗎？去掉藥忌，道一句來。』光（張九成）說：『裂破。』 慧（大慧宗杲禪師）於是振威大喝道：『你又在說禪了！』光（張九成）當下大悟。 慧（大慧宗杲禪師）隨即敲鼓告訴大家說：『龜毛也能拈得，笑嘻嘻。一擊之下，萬重關鎖打開。慶幸平生就在今日，誰說千里路是白跑一趟。』 光（張九成）也呈上偈語說：『一拶當機怒雷吼，驚起須彌藏北斗。洪波浩渺浪滔天，拈得鼻孔失卻口。』 從此名聲響徹宇宙，道行契合僧俗。出任教忠寺住持，將一瓣心香為妙喜（大慧宗杲禪師）拈出。 English version Teaching pervades all realms and manifests countless bodies. Hui (Dahui Zonggao, Chan Master) asked: 'What do you think?' Guang (Zhang Jiucheng) said: 'I am unwilling to add a footnote after him (referring to Dahui Zonggao).' Hui (Dahui Zonggao) said: 'This is precisely using a diseased method to cure a disease.' Guang (Zhang Jiucheng) remained unconvinced. Hui (Dahui Zonggao) said: 'Just ponder and see.' Guang (Zhang Jiucheng) still thought it was wrong. After ten days, Guang (Zhang Jiucheng) remembered Xin Gong of Haiyin (Chan Master) saying: 'The thunder is loud, but there is no rain.' Guang (Zhang Jiucheng) then had no more obstructions and went to report it. Hui (Dahui Zonggao) cited the words of a Taoist who saw Langye (Chan Master) and Xuansha (Chan Master)'s unthorough words to question him. After Guang (Zhang Jiucheng) finished answering, Dahui (Dahui Zonggao) smiled and said: 'Although you have taken a step forward, you are still not on the mark. It is like a person chopping a tree; if you chop at the root, the life is cut off. If you chop at the branches, how can you cut off the life? Now, everyone is talking about Chan everywhere, and their views are all like this. What is the use? The true transmission of Yangqi (Chan Master) is only held by three or four people.' Guang (Zhang Jiucheng) left in anger. The next day, Hui (Dahui Zonggao) asked: 'Do you still doubt?' Guang (Zhang Jiucheng) said: 'There is nothing to doubt.' Hui (Dahui Zonggao) said: 'For example, when ancient people met, they knew the truth without even speaking; or when they heard their words, they knew the depth. How is this principle?' Guang (Zhang Jiucheng) was frightened and sweating, not knowing what to do. Hui (Dahui Zonggao) told him to investigate the phrase 'having a saying' and 'not having a saying'. Hui (Dahui Zonggao) passed by Yunmen Hermitage, and Guang (Zhang Jiucheng) also served and followed. One day, Guang (Zhang Jiucheng) asked: 'I cannot thoroughly understand when I come here. Where is the problem?' Hui (Dahui Zonggao) said: 'Your illness is the most peculiar, and the doctors of the world are helpless. Others cannot be resurrected after death, but you are alive now but have never died. To reach the land of great bliss, you must die once.' Guang (Zhang Jiucheng)'s doubts deepened. Later, when he entered the room, Hui (Dahui Zonggao) asked: 'Have you eaten porridge? Have you washed your bowl? Remove the medicinal taboos and say a phrase.' Guang (Zhang Jiucheng) said: 'Torn apart.' Hui (Dahui Zonggao) then roared with authority: 'You are talking about Chan again!' Guang (Zhang Jiucheng) suddenly had a great enlightenment. Hui (Dahui Zonggao) then beat the drum and told everyone: 'Even turtle hair can be picked up, laughing happily. With one strike, ten thousand layers of locks are opened. Rejoicing in this life is today, who says that a thousand miles is a wasted trip.' Guang (Zhang Jiucheng) also presented a verse saying: 'One squeeze at the moment is like an angry thunder, startling Mount Sumeru and hiding the Big Dipper. The vast waves are滔天, picking up the nostrils and losing the mouth.' From then on, his name resounded throughout the universe, and his Dao practice was in harmony with both monks and laypeople. He took up residence at Jiaozhong Temple, offering a petal of incense for Miaoxi (Dahui Zonggao).
【English Translation】 Teaching pervades all realms and manifests countless bodies. Hui (Dahui Zonggao, Chan Master) asked: 'What do you think?' Guang (Zhang Jiucheng) said: 'I am unwilling to add a footnote after him (referring to Dahui Zonggao).' Hui (Dahui Zonggao) said: 'This is precisely using a diseased method to cure a disease.' Guang (Zhang Jiucheng) remained unconvinced. Hui (Dahui Zonggao) said: 'Just ponder and see.' Guang (Zhang Jiucheng) still thought it was wrong. After ten days, Guang (Zhang Jiucheng) remembered Xin Gong of Haiyin (Chan Master) saying: 'The thunder is loud, but there is no rain.' Guang (Zhang Jiucheng) then had no more obstructions and went to report it. Hui (Dahui Zonggao) cited the words of a Taoist who saw Langye (Chan Master) and Xuansha (Chan Master)'s unthorough words to question him. After Guang (Zhang Jiucheng) finished answering, Dahui (Dahui Zonggao) smiled and said: 'Although you have taken a step forward, you are still not on the mark. It is like a person chopping a tree; if you chop at the root, the life is cut off. If you chop at the branches, how can you cut off the life? Now, everyone is talking about Chan everywhere, and their views are all like this. What is the use? The true transmission of Yangqi (Chan Master) is only held by three or four people.' Guang (Zhang Jiucheng) left in anger. The next day, Hui (Dahui Zonggao) asked: 'Do you still doubt?' Guang (Zhang Jiucheng) said: 'There is nothing to doubt.' Hui (Dahui Zonggao) said: 'For example, when ancient people met, they knew the truth without even speaking; or when they heard their words, they knew the depth. How is this principle?' Guang (Zhang Jiucheng) was frightened and sweating, not knowing what to do. Hui (Dahui Zonggao) told him to investigate the phrase 'having a saying' and 'not having a saying'. Hui (Dahui Zonggao) passed by Yunmen Hermitage, and Guang (Zhang Jiucheng) also served and followed. One day, Guang (Zhang Jiucheng) asked: 'I cannot thoroughly understand when I come here. Where is the problem?' Hui (Dahui Zonggao) said: 'Your illness is the most peculiar, and the doctors of the world are helpless. Others cannot be resurrected after death, but you are alive now but have never died. To reach the land of great bliss, you must die once.' Guang (Zhang Jiucheng)'s doubts deepened. Later, when he entered the room, Hui (Dahui Zonggao) asked: 'Have you eaten porridge? Have you washed your bowl? Remove the medicinal taboos and say a phrase.' Guang (Zhang Jiucheng) said: 'Torn apart.' Hui (Dahui Zonggao) then roared with authority: 'You are talking about Chan again!' Guang (Zhang Jiucheng) suddenly had a great enlightenment. Hui (Dahui Zonggao) then beat the drum and told everyone: 'Even turtle hair can be picked up, laughing happily. With one strike, ten thousand layers of locks are opened. Rejoicing in this life is today, who says that a thousand miles is a wasted trip.' Guang (Zhang Jiucheng) also presented a verse saying: 'One squeeze at the moment is like an angry thunder, startling Mount Sumeru and hiding the Big Dipper. The vast waves are滔天, picking up the nostrils and losing the mouth.' From then on, his name resounded throughout the universe, and his Dao practice was in harmony with both monks and laypeople. He took up residence at Jiaozhong Temple, offering a petal of incense for Miaoxi (Dahui Zonggao).
釋道謙
本郡人。初依佛果。無所入。妙喜奉旨住徑山。謙亦在侍。令往長沙。通書于張紫巖。乃自謂參禪二十年。尚無個入處。又有此行豈不荒廢乎。將辭。友人宗元。叱曰不可。豈以在路參禪不得耶。汝去。吾與俱往。一日在途泣曰。一生參禪。無得力處。今奔波若此。何得相應。元曰。你但將諸方參得。悟得。並圓悟妙喜與你說得底。都不要理會。途中我可替者。盡替汝。只有五事替不得。須自承當。曰何為五事。元曰。著衣吃飯。屙屎放尿。䭾個死屍路上行。謙于言下大徹。不覺手舞足蹈。元曰。汝此回方可通書。吾先歸矣。後半載返雙徑。妙喜于山門外亭。一見便曰。建州子。這回自別也。
釋道樞
吳興四安徐氏子也。嘗參道場慧禪師。得授心印。道業日隆。初主何山移華藏。隆興初。詔遷靈隱。宋孝宗召入內殿賜坐。問曰。禪道之要。可得聞乎。對曰。此事在陛下堂堂日用應機處。本無知見起滅之分。聖凡迷悟之別。第護正念。則與道相應。亡情卻物。則業不能系。盡去沉掉二病。自忘問答之意。矧今見在般若光明中。何事不成見也。上為之首肯。后以老乞退居明教之永安。逍遙自適。嘗題偈于壁曰。雪裡梅花春資訊。池中月色夜精神。年來可是無佳趣。莫把家風舉似人。
【現代漢語翻譯】 現代漢語譯本 釋道謙 本郡人。最初依止佛果禪師，但沒有領悟。後來，妙喜禪師奉旨住持徑山寺，道謙也在侍奉之列。妙喜禪師讓他前往長沙，給張紫巖送信。道謙於是自言參禪二十年，尚且沒有入門之處，又有這次出行，豈不是荒廢了修行？想要推辭。友人宗元呵斥道：『不可。難道在路上就不能參禪了嗎？你儘管去，我與你一同前往。』一日在途中，道謙哭泣道：『一生參禪，沒有得力之處，如今這樣奔波，如何能夠相應？』宗元說：『你只管將各處參禪所得，悟得的，以及圓悟克勤（1063-1135）和妙喜禪師與你所說的，都不要理會。途中我可以代替你的，都替你。只有五件事代替不了，必須自己承擔。』道謙問：『什麼是五件事？』宗元說：『穿衣吃飯，拉屎撒尿，揹著個死屍在路上行走。』道謙在言語之下大徹大悟，不覺手舞足蹈。宗元說：『你這次才可以送信了，我先回去了。』後來半年後返回雙徑寺，妙喜禪師在山門外的亭子，一見便說：『建州人，這次與之前不同了。』
釋道樞 吳興四安徐氏之子。曾經參訪道場慧禪師，得到傳授心印，道業日益精進。最初住持何山，后移住華藏寺。宋孝宗隆興年間（1163-1164），奉詔遷往靈隱寺。宋孝宗召見他入內殿賜座，問道：『禪道的要旨，可以聽聞嗎？』道樞回答說：『這件事就在陛下日常應用之處，本沒有知見起滅之分，聖凡迷悟之別。只要守護正念，就與道相應；忘卻情感，去除物慾，那麼業力就不能束縛。完全去除昏沉和掉舉兩種毛病，自然忘記問答的意圖。何況現在身處般若光明之中，什麼事情不能見到呢？』皇上為此點頭稱是。後來因為年老請求退隱，居住在明教寺的永安院，逍遙自在。曾經在墻壁上題寫偈語說：『雪裡梅花春資訊，池中月色夜精神。年來可是無佳趣，莫把家風舉似人。』
【English Translation】 English version Shì Dàoqiān (釋道謙) He was a native of this prefecture. Initially, he followed the Chan master Fóguǒ (佛果, meaning Buddha Fruit), but without any entry. Later, when Chan Master Miàoxǐ (妙喜, meaning Wonderful Joy) was ordered to reside at Jìngshān Temple (徑山), Dàoqiān was among those in attendance. Miàoxǐ instructed him to go to Chángshā (長沙) to deliver a letter to Zhāng Zǐyán (張紫巖). Dàoqiān then said to himself, 'I have been practicing Chan for twenty years, yet I still haven't found an entry point. Moreover, this trip will surely waste my practice.' He intended to decline. His friend Zōngyuán (宗元) scolded him, saying, 'You must not. Can't you practice Chan on the road? You go, and I will go with you.' One day on the road, Dàoqiān wept, saying, 'My whole life I have practiced Chan, but without any progress. Now I am running around like this, how can I be in accord with the Way?' Zōngyuán said, 'You just put aside all that you have learned and realized from various places, as well as what Yuánwù Kèqín (圓悟克勤, 1063-1135) and Chan Master Miàoxǐ have told you. On the road, I can take your place in everything except for five things, which you must bear yourself.' Dàoqiān asked, 'What are the five things?' Zōngyuán said, 'Wearing clothes, eating food, shitting and pissing, and carrying this corpse on the road.' Upon hearing these words, Dàoqiān had a great enlightenment, and he couldn't help but dance for joy. Zōngyuán said, 'Now you can deliver the letter. I will return first.' Half a year later, he returned to Shuāngjìng Temple (雙徑). Chan Master Miàoxǐ, seeing him at the pavilion outside the mountain gate, immediately said, 'The man from Jiànzhōu (建州), you are different this time.'
Shì Dàoshū (釋道樞) He was the son of the Xú family of Sì'ān (四安) in Wúxīng (吳興). He once visited Chan Master Huì (慧) of Dàochǎng (道場) and received the transmission of the mind-seal, and his practice flourished daily. Initially, he resided at Héshān (何山), and later moved to Huázàng Temple (華藏). In the early years of the Lóngxīng era (隆興, 1163-1164) of Emperor Xiàozōng (孝宗) of the Sòng Dynasty (宋), he was summoned to Linyin Temple (靈隱). Emperor Xiàozōng summoned him into the inner palace and offered him a seat, asking, 'Can I hear the essentials of the Chan path?' Dàoshū replied, 'This matter is right in Your Majesty's daily activities, in the place where you respond to situations. Fundamentally, there is no division of knowing and seeing, arising and ceasing, or difference between the holy and the mundane, delusion and enlightenment. Simply guard the right mindfulness, and you will be in accord with the Way; forget emotions and eliminate desires, and karma will not be able to bind you. Completely remove the two sicknesses of dullness and agitation, and naturally forget the intention of questioning and answering. Moreover, now being in the light of prajna, what cannot be seen?' The Emperor nodded in agreement. Later, due to old age, he requested to retire and resided at Yǒng'ān (永安) of Míngjiào Temple (明教), living freely and comfortably. He once inscribed a verse on the wall, saying, 'Plum blossoms in the snow bring news of spring, the moon's color in the pond is the spirit of the night. In recent years, is there no good interest? Do not tell people about the family style.'
淳熙丙申八月示微疾。書偈而逝。塔于永安。
釋善繼
號絕宗。越之婁氏子也。母王氏。夢神僧授白芙蕖遂娠。生即能言。或見母舉佛號。便能合掌和之。稍長治春秋傳。因竊窺佛經。乃唯然嘆曰春秋固佳。特世法耳。莫若求出世法。況吾身如泡聚。官爵奚為哉。于元大德。即請于父母。師恭和尚祝髮。明年進滿分戒。尋從天竺大山恢法師。習天臺教。恢公見其慧解卓倫。嘗囑曰。吾輪下數百人。堪繼大法者。惟子耳。會大山遷云間之延慶。即往南竺謁湛堂澄。澄一見便問曰。入不二門。屬何觀法。繼對曰三種觀法。對屬三部。此文既與止觀同成觀體。的是從行。澄又問諸經之體為迷為悟。繼曰。體非迷悟。迷悟由人。亦顧所詮。經肯何如耳。澄公喜溢顏色。謂眾曰。法輪轉於他日。將有望斯子矣。俾居第一座。澄移上竺。王岡潤補其席。亦居第一座。天曆乙巳。出住良渚。香嗣湛堂。日講金光明經。夜夢四明法智謂曰。爾所講之經。與吾若合符節。自是益加精進。至正壬午。元臣高納璘。請主天臺薦福。無何遷能仁。闡法華妙玄文句。又釋五章奧義。嘗示眾曰。五祖有云。止觀一部。即法華三昧之筌蹄。一乘十觀。即法華三昧之正體。汝等須解行。並馳。正助兼運。則圓位可登。而不負祖師命宗之意
【現代漢語翻譯】 現代漢語譯本： 釋善繼于淳熙丙申年（1176年）八月示現輕微疾病，書寫偈語后圓寂，塔葬于永安。
釋善繼，法號絕宗，是越州婁氏之子。他的母親王氏，夢見神僧授予一朵白色的芙蕖，於是懷孕。出生后就能說話。有時見到母親唸誦佛號，便能合掌應和。稍稍長大后研習《春秋傳》。一次偶然偷看佛經，於是感嘆道：『《春秋》固然很好，但只是世俗之法罷了，不如尋求出世之法。況且我的身體如同水泡一般，官爵又有什麼用呢？』于元大德年間，便向父母請求，讓恭和尚為他剃度。第二年受具足戒。之後跟隨天竺大山恢法師學習天臺教義。恢公見他智慧超群，曾經囑咐他說：『我門下有數百人，能夠繼承大法的，只有你啊。』恰逢大山遷往云間的延慶寺，他便前往南竺拜見湛堂澄。澄一見面就問：『入不二法門，屬於哪種觀法？』善繼回答說：『三種觀法，對應三部。《止觀》與此經文共同成就觀法之體，確實是從修行而得。』澄又問：『諸經之體是迷還是悟？』善繼說：『體非迷悟，迷悟在於人，也取決於所詮釋的內容，經文又怎麼會如何呢？』澄公喜形於色，對眾人說：『法輪在將來運轉，將有望于這個人了。』讓他居住於第一座。澄移居上竺，王岡潤補了他的位置，也居住於第一座。天曆乙巳年（1329年），出任良渚寺住持，繼承湛堂的法脈，每日講授《金光明經》。夜晚夢見四明法智對他說：『你所講的經，與我所講的如同符節一般契合。』從此更加精進。至正壬午年（1342年），元朝大臣高納璘，請他主持天臺薦福寺。不久遷往能仁寺，闡釋《法華妙玄文句》，又解釋五章奧義。曾經對眾人開示說：『五祖曾說，《止觀》一部，就是《法華三昧》的門徑。一乘十觀，就是《法華三昧》的正體。你們必須解行並進，正助兼修，那麼圓滿的果位就可以證得，而不辜負祖師命宗的用意。』
【English Translation】 English version: In the eighth month of the Bing Shen year of the Chunxi reign (1176), Shi Shanjì showed a minor illness. He wrote a verse and passed away, and his stupa was built in Yong'an.
Shi Shanjì, with the Dharma name Juezong, was the son of the Lou family of Yuezhou. His mother, Wang, dreamed of a divine monk giving her a white lotus, and then she became pregnant. He was able to speak from birth. Sometimes when he saw his mother chanting the Buddha's name, he would put his palms together in response. As he grew older, he studied the Spring and Autumn Annals. Once, he secretly peeked at a Buddhist scripture, and then sighed and said, 'The Spring and Autumn Annals are certainly good, but they are merely worldly laws. It is better to seek the Dharma of transcending the world. Moreover, my body is like a bubble, so what use are official titles?' In the Dade era of the Yuan Dynasty, he requested permission from his parents and had the monk Gong Ordain him. The following year, he received the full precepts. Later, he followed the Dharma Master Da Shan Hui of Tianzhu to study the Tiantai teachings. Master Hui saw his outstanding wisdom and once instructed him, saying, 'Among the hundreds of people under my guidance, only you are capable of inheriting the great Dharma.' Coincidentally, Da Shan moved to Yanqing Temple in Yunjian, and he went to Nan Zhu to visit Zhantang Cheng. As soon as Cheng saw him, he asked, 'Entering the non-dual Dharma gate, to which contemplation method does it belong?' Shanjì replied, 'The three contemplation methods correspond to the three parts. This text and the Śamatha-vipassanā together accomplish the essence of contemplation, and it is indeed obtained from practice.' Cheng then asked, 'Is the essence of all sutras delusion or enlightenment?' Shanjì said, 'The essence is neither delusion nor enlightenment; delusion and enlightenment depend on the person, and also depend on what is being explained. How could the sutras be otherwise?' Master Cheng was overjoyed and said to the assembly, 'The Dharma wheel will turn in the future, and there is hope for this person.' He had him reside in the first seat. When Cheng moved to Shang Zhu, Wang Gangrun filled his position and also resided in the first seat. In the Yi Si year of the Tianli era (1329), he became the abbot of Liangzhu Temple, inheriting the Dharma lineage of Zhantang. He lectured on the Golden Light Sutra every day. At night, he dreamed that Siming Fazhi said to him, 'The sutra you are lecturing on is as consistent with mine as matching tallies.' From then on, he became even more diligent. In the Ren Wu year of the Zhizheng era (1342), the Yuan Dynasty minister Gao Nalin invited him to preside over Tian Tai Jianfu Temple. Soon after, he moved to Nengren Temple, expounding the Profound Meaning of the Lotus Sutra and explaining the profound meaning of the five chapters. He once instructed the assembly, saying, 'The Fifth Patriarch said that the Śamatha-vipassanā is the gateway to the Lotus Samadhi. The One Vehicle and Ten Contemplations are the true essence of the Lotus Samadhi. You must advance in both understanding and practice, cultivate both the primary and auxiliary practices, then the perfect position can be attained, and you will not fail the ancestral master's intention of establishing the sect.'
也。元季。一日忽告眾。端坐而逝。世壽七十有二。僧臘六十有三。茶毗舌根不壞。塔于靈秘之西。
釋真清
號象先。長沙湘潭羅氏子。生而穎異。修干玉立。威儀嚴肅。不妄言笑。日誦經史數千言。終身不忘一字。父為河南縣尹。常對賓朋。以大器期之。年十五。補邑弟子員。偶有異僧。過而目之曰。此法門良驥也。十九因家難起。遂投南嶽伏虎岳。依寶珠和尚剃染。受具足戒。令看無字話。自是一心參究。寒暑不輟。至二十五。從珠游金陵。探禹穴。因舟觸岸有聲。忽有省。珠大喜曰。幸子大事已明。善宜保護。珠以年高。自普陀棲隱於下天竺。忽一日命師曰。吾欲觀化。無令人入。聞吾擊磬聲。當啟戶。數日不聞動定。師密窺牖隙。見珠鼻柱垂地。越一日聞磬。師方排闥而入。珠已泯然逝矣。珠既化去。師乃訪鹽官古蹟。駐錫覺皇。俄患背疾。感云長入夢授藥病癒。時佛慧寺月溪法師。講起信論于吉祥。師乃率眾。延唱臨濟宗旨。眾扣師室。從容語之曰。圓宗無象。滿教難思。我若有宗可講。非但法堂前草深一丈。即真空亦為緣慮之場。汝若有法可聽。豈特頭上安頭。實際卻為聲名之境。三世諸佛。歷代祖師。不過以楔出楔。隨迷遣迷。是故會旨者。山嶽易移。乖宗者。錙銖難入。況起信之旨。
大徹宗乘。何須更煩忉怛。勉之。眾皆稽首而退。師乃南遊天臺。窮搜勝絕。懷無見睹之高風。誅茆塔前三年。有荊山法師。赴石樑之社。偕師至毗陵永慶。互以楞嚴參究。荊山嘆曰。某所講經。雖精微于佛語。聞師所論。誠出卷于塵中。師欲返初服。而禮部唐公荊川。留結千日之期。已而復歸天臺。古平田寺。臨海王司寇敬所入山訪道。訂為方外交。隨遷華頂天柱峰。修大小彌陀懺。六年。暇則敷演十乘。闡明三觀。故四方學者。攀蘿而至。俄云間陸宗伯平泉。聘說法于本一院。李方伯沖涵。聘講于桐川。再畢返掉嘉禾龍淵。歘抱疾。告門人付衣缽。遺囑弟子如法阇維。盡髮長物。於五臺云棲西。興五處飯僧。卒于萬曆癸巳正月二十九日。世壽五十七。臘三十八。如惺抱骨建塔。遷於寺西螺師山右。繡文溪之上。武塘了凡居士袁黃撰銘。
釋梵琦
字楚石。明州象山人。姓朱。父杲。好善。有隱德。母張氏。事佛惟謹。以大元元貞二年。丙申六月。夢日墮懷而生。襁褓中。有神僧見之。謂曰。此兒佛也。他日當大振佛法。四歲失怙恃。祖母王氏鞠之。六歲善屬對。七歲能書大字。詩書過目不忘。九歲抵西淅。從海鹽天寧衲翁模受經業。年十六。入杭昭慶受具戒。一日閱首楞嚴。有說偈曰。七處徴心心不
【現代漢語翻譯】 現代漢語譯本： 大徹大悟的宗門正法，何須再三叮嚀？勉力修行吧。』眾人叩首退下。之後，法師南遊天臺山，尋訪幽勝絕妙之處。懷著不求聞達的高尚品格，在塔前結茅隱居三年。有荊山法師前往石樑結社，與法師一同到毗陵永慶寺，互相以《楞嚴經》參究。荊山法師感嘆道：『我所講的經，雖然精微于佛的教誨，但聽了法師所論述的，確實超越了經卷中的文字。』法師想要還俗，但禮部唐公荊川挽留，約定千日之期。期滿后，法師又回到天臺山古平田寺。臨海王司寇敬入山訪道，與法師結為方外之交。之後遷居華頂天柱峰，修大小彌陀懺法六年。空閑時則敷演十乘觀法，闡明空、假、中三觀。因此，四方學者，攀援藤蘿而來。不久，云間陸宗伯平泉，聘請法師在本一院說法。李方伯沖涵，聘請法師在桐川講學。再次講學完畢后，法師返回嘉禾龍淵，忽然身染疾病，告知門人付囑衣缽，遺囑弟子依法荼毗（火化）。盡數拿出所有財物，在五臺山、云棲寺西等地，興建五處齋飯供養僧眾。于萬曆癸巳年（1633年）正月二十九日圓寂，世壽五十七歲，僧臘三十八年。如惺法師抱骨建塔，遷葬于寺西螺師山右，繡文溪之上。武塘了凡居士袁黃撰寫銘文。
釋梵琦（Shi Fanqi）： 字楚石，明州象山人，俗姓朱。父親朱杲，樂善好施，有隱德。母親張氏，事奉佛法非常虔誠。在大元元貞二年（1296年）丙申六月，夢見太陽墜入懷中而生下梵琦。還在襁褓中時，有神僧見到他，說：『這個孩子是佛啊，將來必定能大大振興佛法。』四歲時失去父母，由祖母王氏撫養長大。六歲時擅長對對子，七歲時能書寫大字，詩書看過一遍就不會忘記。九歲時到西淅，跟隨海鹽天寧寺的衲翁模學習經業。十六歲時，到杭州昭慶寺受具足戒。一天閱讀《首楞嚴經》，看到其中有一段偈語說：『七處征心心不』
【English Translation】 English version: The ultimate principle of the Chan (Zen) school, why bother with repeated instructions? Strive diligently.' The assembly bowed and withdrew. Thereupon, the Master traveled south to Mount Tiantai, seeking out the most scenic and secluded spots. Cherishing a lofty spirit of not seeking recognition, he built a thatched hut in front of the pagoda and lived there for three years. A Dharma Master Jingshan, going to the Stone Bridge Society, accompanied the Master to Yongqing Temple in Piling, where they mutually studied the Shurangama Sutra. Dharma Master Jingshan exclaimed, 'Although the sutras I lecture on are subtle and profound in the Buddha's teachings, what I have heard from the Master truly surpasses the words in the scriptures.' The Master intended to return to lay life, but Tang Gong Jingchuan of the Ministry of Rites retained him for a thousand-day period. After that, the Master returned to the ancient Pingtian Temple on Mount Tiantai. Sikou Jing, the Prince of Linhai, entered the mountain to seek the Dao and became a friend beyond the mundane world. Subsequently, he moved to the Tianzhu Peak of Huading, practicing the Great and Small Amitabha Repentance rituals for six years. In his spare time, he expounded the Ten Vehicles and elucidated the Threefold Contemplation (emptiness, provisional existence, and the middle way). Therefore, scholars from all directions arrived, climbing through vines. Soon, Lu Zongbo Pingquan of Yunjian invited the Master to preach at the Benyi Temple. Li Fangbo Chonghan invited the Master to lecture in Tongchuan. After completing the lectures again, the Master returned to Longyuan in Jiahe, suddenly fell ill, and informed his disciples to entrust the robe and bowl. He instructed his disciples to cremate him according to the Dharma. He gave away all his possessions to build five places for offering meals to monks in Wutai Mountain, Yunqi Temple West, and other places. He passed away on the twenty-ninth day of the first month of the Guisi year (1633) of the Wanli reign, at the age of fifty-seven, with thirty-eight years as a monk. Ru Xing held his bones and built a pagoda, which was moved to the right side of Mount Luoshi, west of the temple, above the Xiuwen Creek. Yuan Huang, a layman of Wutang, wrote the inscription.
釋梵琦 (Shi Fanqi): Also known as Chushi, was a native of Xiangshan in Mingzhou, with the surname Zhu. His father, Zhu Gao, was benevolent and virtuous, possessing hidden virtues. His mother, Zhang, was very devout in her devotion to Buddhism. In the sixth month of the Bing Shen year (1296) of the Yuanzhen reign of the Great Yuan Dynasty, she dreamed of the sun falling into her womb and gave birth to Fanqi. While still in swaddling clothes, a divine monk saw him and said, 'This child is a Buddha, and in the future, he will surely greatly revitalize Buddhism.' At the age of four, he lost his parents and was raised by his grandmother, Wang. At the age of six, he was good at composing antithetical couplets, and at the age of seven, he could write large characters. He never forgot poetry and books after reading them once. At the age of nine, he went to Xizhe and followed Na Weng Mo of Tianning Temple in Haiyan to study the scriptures. At the age of sixteen, he received the full precepts at Zhaoqing Temple in Hangzhou. One day, while reading the Shurangama Sutra, he saw a verse that said, 'Seeking the mind in seven places, the mind is not'
肯。八還辨見見元無。劈開秘密千重鎖。迸出圓明一顆珠。從此聖凡知解絕。有何生死性情拘。話頭拈起知音少。留與人間作楷模。時元叟端禪師。主徑山。師往參即問。如何是言發非聲。色前不物。叟遽云。言發非聲。色前不物。速道速道。師擬進語。叟震威一喝。師乃錯愕而退。會英宗皇帝詔善書者赴闕。金書大藏經。師在選中。辭叟遂行。既至。館于萬寶坊。近崇天門。一夕睡起。聞綵樓鼓鳴。豁然大悟。徹見徑山為人處。述偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一片雪。卻是黃河六月冰。甲子東歸。再參元叟于徑山。叟迎笑曰。且喜汝大事了畢。遂以第二座延之。學者多咨叩焉。未幾以行宣政院命。出世海鹽州之福臻。題五相無礙曰。萬法圓成一念中。眾生世界盡牢籠。光相大小珠相似。赤白青黃色不同。畢竟未知何處起。如今方信本來空。平常一句如何會。日出西方。夜落東天。歷遷州之天寧。至元遷杭之報國。至正遷嘉興之本覺。丁亥。帝賜號佛日普覺慧辯禪師。復遷天寧。建大毗盧閣。又建寶塔七層。高二百四十餘尺。塔成忽偏倚欲什。師日禱于佛。夕大風雨。州民聞空中有聲曰。急往天寧救塔。明日塔乃四正如初。后以兵燹殆廢。失頂之寶瓶。師復鳩施完葺。以錢鑄寶瓶補之。上瓶之日
【現代漢語翻譯】 現代漢語譯本： 肯，八還辨見見元無（指認識到一切現象的本質是空性）。劈開秘密千重鎖，迸出圓明一顆珠（比喻頓悟，打破重重迷障，顯現本有的清凈智慧）。從此聖凡知解絕，有何生死性情拘（一旦證悟，超越聖凡的分別，不再受生死和情緒的束縛）。話頭拈起知音少，留與人間作楷模（這種禪宗的話頭，能理解的人很少，留下作為世人的榜樣）。 當時元叟端禪師主持徑山（寺名）。禪師前去參訪，元叟問：『如何是言發非聲，色前不物？』（如何理解語言發出卻不是聲音，事物顯現卻不是實在的境界？）元叟立刻說：『言發非聲，色前不物，速道速道！』（快說，快說！）禪師正要回答，元叟大喝一聲，禪師驚愕退下。適逢英宗皇帝詔令擅長書法的人到京城，用金書寫大藏經。禪師被選中，於是告別元叟前往。到達京城后，住在萬寶坊，靠近崇天門。一天晚上睡醒，聽到綵樓的鼓聲，豁然大悟，徹底明白了徑山元叟的用意。於是寫了一首偈：『崇天門外鼓騰騰，驀劄虛空就地崩。拾得紅爐一片雪，卻是黃河六月冰。』（崇天門外的鼓聲震天動地，如同在虛空中突然崩塌。在火爐中拾起一片雪，如同在黃河六月看到冰。） 甲子年（具體哪一年需要根據上下文推斷）禪師回到徑山，再次參拜元叟，元叟笑著迎接說：『可喜可賀，你大事已經了結。』於是讓禪師擔任第二座（寺院中的職位），很多學僧前來請教。不久，禪師接受行宣政院的命令，出任海鹽州福臻寺的住持。題寫五相無礙的偈語說：『萬法圓成一念中，眾生世界盡牢籠。光相大小珠相似，赤白青黃色不同。畢竟未知何處起，如今方信本來空。平常一句如何會，日出西方，夜落東天。』（一切法都在一念中圓滿成就，眾生的世界如同牢籠。光明的形象，無論大小都像珍珠，只是顏色不同。最終不知從何處生起，如今才相信本來就是空。平常的一句話如何理解？如同太陽從西邊升起，夜晚從東邊落下。） 禪師歷任州之天寧寺住持，至元（元朝年號，1279年-1368年）年間遷任杭州報國寺住持，至正（元朝年號，1341年-1368年）年間遷任嘉興本覺寺住持。丁亥年（具體哪一年需要根據上下文推斷），皇帝賜號『佛日普覺慧辯禪師』。又遷任天寧寺住持，建造大毗盧閣，又建造寶塔七層，高二百四十餘尺。寶塔建成后忽然傾斜，禪師每天向佛祈禱。一天晚上狂風暴雨，州民聽到空中有聲音說：『快去天寧寺救塔！』第二天寶塔恢復如初。後來因為戰火幾乎被毀，丟失了塔頂的寶瓶。禪師再次募捐修復，用錢鑄造寶瓶補上。安放寶瓶的那天……
【English Translation】 English version: 『Ken, ba hai bian jian jian yuan wu』 (referring to the realization that the essence of all phenomena is emptiness). 『P劈開秘密千重鎖, 迸出圓明一顆珠』 (a metaphor for sudden enlightenment, breaking through layers of delusion, and revealing the inherent pure wisdom). 『從此聖凡知解絕, 有何生死性情拘』 (Once enlightened, transcending the distinction between the sacred and the mundane, no longer bound by birth, death, and emotions). 『話頭拈起知音少, 留與人間作楷模』 (Few can understand this kind of Chan topic; it is left as a model for the world). At that time, Chan Master Yuansou Duan presided over Jingshan (temple name). The Chan master went to visit, and Yuansou asked: 『What is it that words are spoken but not sound, and things are before form but not material?』 (How to understand the realm where language is uttered but not sound, and things appear but are not real?) Yuansou immediately said: 『Words are spoken but not sound, and things are before form but not material, quick, quick!』 The Chan master was about to answer, but Yuansou shouted loudly, and the Chan master retreated in astonishment. It happened that Emperor Yingzong ordered skilled calligraphers to go to the capital to write the Great Treasury Sutra in gold. The Chan master was selected, so he bid farewell to Yuansou and went. After arriving in the capital, he stayed at Wanbao Fang, near Chongtian Gate. One night, after waking up, he heard the sound of drums from the painted building and suddenly realized the intention of Yuansou of Jingshan. So he wrote a verse: 『The drums outside Chongtian Gate are booming, suddenly collapsing the void on the ground. Picking up a piece of snow from the red furnace is like seeing ice in the sixth month of the Yellow River.』 In the year of Jiazi (the specific year needs to be inferred from the context), the Chan master returned to Jingshan and paid homage to Yuansou again. Yuansou greeted him with a smile and said: 『Congratulations, your great matter has been completed.』 So he asked the Chan master to serve as the second seat (a position in the temple), and many monks came to ask for instruction. Soon, the Chan master accepted the order of the Xing Xuanzheng Yuan and became the abbot of Fuzhen Temple in Haiyan Prefecture. He wrote a verse on the unobstructedness of the five aspects, saying: 『All dharmas are perfectly accomplished in one thought, the world of sentient beings is like a cage. The light and form, whether large or small, are like pearls, but the colors of red, white, blue, and yellow are different. Ultimately, not knowing where it arises, now I believe it is originally empty. How to understand an ordinary sentence? The sun rises in the west and sets in the east.』 The Chan master served as the abbot of Tianning Temple in Zhou. During the Zhiyuan period (Yuan Dynasty era, 1279-1368 AD), he was transferred to be the abbot of Baoguo Temple in Hangzhou. During the Zhizheng period (Yuan Dynasty era, 1341-1368 AD), he was transferred to be the abbot of Benjue Temple in Jiaxing. In the year of Dinghai (the specific year needs to be inferred from the context), the emperor bestowed the title 『Chan Master Foritsu Fukaku Eiben』. He was again transferred to be the abbot of Tianning Temple, built the Great Vairocana Pavilion, and built a seven-story pagoda, more than two hundred and forty feet high. After the pagoda was built, it suddenly tilted. The Chan master prayed to the Buddha every day. One night, there was a storm, and the people of the state heard a voice in the air saying: 『Go to Tianning Temple to save the pagoda!』 The next day, the pagoda was restored to its original state. Later, it was almost destroyed by war, and the treasure vase on the top of the pagoda was lost. The Chan master raised funds again to repair it and cast a treasure vase with money to replace it. On the day of placing the vase...
。天花紛雨。異香滿空。大明洪武元年秋九月。詔江南大浮圖十餘人。于蔣山寺。作大法會。師與其列。隨升座說法。以聳人天龍鬼之聽。上大悅。二年三月。復修故事。召師說法。錫燕于文樓下。親承顧問。出內府白金以賜。館于天界寺。上以鬼神情狀。幽微難測。命著三藏之說。既而援據經論成□將入奏。忽示微疾。越四日。趣左右具浴更衣。索筆書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。厲聲一喝。泊然而化。茶毗。齒牙舌根數珠咸不壞。弟子文晟奉歸海鹽。建塔于天寧永祚禪寺。
釋玉芝
講楞嚴。偈云。談經非舌耳無聞。一坐青山夏十旬。標指瞿曇終有相。迷頭演若本無因。病源莫執方為藥。心境須知法是塵。直下不留元宇腳。箇中誰是出頭人。又云。只繡鴛鴦不度針。百花叢底漫沉吟。七徴未解齊生死。八辨那能出縱擒。獘垢祇緣窮子念。慇勤終愧老婆心。便教卷席同休去。方丈何妨草自深。
釋蓮池袾
仁和縣人。姓沈。年十七。補邑庠。雖業儒。每書生死事大四字。于案頭自警。一日啜茗。失手碎茶甌。有省。遂投西山性天理和尚剃髮。于無塵律師處受具。北遊五臺。參遍融后。又謁笑巖于柳庵求開示。巖曰。你三千里外求我開示。我有甚麼開示。師恍然。即禮
【現代漢語翻譯】 現代漢語譯本：天花紛紛如雨落下，奇異的香氣瀰漫天空。明朝洪武元年（1368年）秋九月，皇帝下詔讓江南的大浮圖（指高僧）十餘人，在蔣山寺舉行大型法會。這位法師也在其中，隨眾升座說法，以震懾人、天龍、鬼等眾生的聽聞。皇帝非常高興。洪武二年（1369年）三月，又照例舉行法會，召法師說法，在文樓下賜宴，親自詢問。拿出內府的白金賞賜，安置在天界寺。皇帝認為鬼神的情狀幽深微妙難以測度，命他撰寫關於三藏（佛教經典）的說法。不久，他援引經論寫成草稿將要上奏，忽然示現輕微的疾病。過了四天，催促侍從準備沐浴更衣，索要筆墨寫下偈語說：『真性圓滿光明，本來沒有生滅。木馬在夜晚鳴叫，太陽從西方升起。』厲聲一喝，安然而逝。火化后，牙齒、舌根、數珠都完好無損。弟子文晟將他的遺物送回海鹽，在天寧永祚禪寺建造佛塔。 釋玉芝 講解《楞嚴經》，作偈語說：『談論經義並非只是舌頭和耳朵在聽聞，在青山中靜坐度過了整個夏天。標明指示Gautama（喬達摩，即釋迦牟尼佛）最終還是有形相的，迷惑顛倒的演若達多本來就沒有生病的原因。病源不要執著于用藥來治療，心境要知道佛法也是塵埃。當下不留下絲毫的立足之地，這其中誰是能夠出頭的人？』又說：『只顧著繡鴛鴦卻不穿針，在百花叢中漫無目的地沉吟。七處征心還不能瞭解生死的真相，八種辯才又怎能擺脫縱橫的束縛。破除污垢只因爲還有窮子的念頭，慇勤勸導終究愧對老婆心腸。不如就此捲起蓆子一同休息去吧，方丈室內不妨讓野草自生自長。』 釋蓮池袾 仁和縣人，姓沈，十七歲時成為縣學的學生。雖然學習儒學，但常常在書案上寫下『生死事大』四個字來警醒自己。一天喝茶時，不小心打碎了茶杯，有所領悟。於是投奔西山性天理和尚剃度出家，在無塵律師處受了具足戒。北遊五臺山，參訪了遍融之後，又在柳庵拜見笑巖請求開示。笑巖說：『你從三千里外來求我開示，我有什麼可以開示的？』法師恍然大悟，立刻行禮告退。
【English Translation】 English version: Heavenly flowers rained down, and strange fragrances filled the air. In the autumn of the first year of the Hongwu reign (1368 AD) of the Ming Dynasty, the emperor ordered more than ten great Futus (eminent monks) from Jiangnan to hold a grand Dharma assembly at Jiangshan Temple. The master was among them, ascending the seat to preach the Dharma, to awe humans, dragons, and ghosts. The emperor was very pleased. In the third month of the second year of Hongwu (1369 AD), the event was repeated, and the master was summoned to preach the Dharma. A banquet was bestowed upon him below the Wenlou, and the emperor personally consulted him. White gold from the imperial treasury was given as a reward, and he was housed in Tianjie Temple. The emperor, considering the states of ghosts and spirits to be profound and difficult to fathom, ordered him to write about the teachings of the Tripitaka (Buddhist scriptures). Soon after, he drafted a memorial based on scriptures and treatises, but suddenly showed signs of a minor illness. Four days later, he urged his attendants to prepare a bath and change his clothes. He asked for a brush and wrote a verse: 'The true nature is perfectly clear, originally without birth or death. The wooden horse neighs at night, and the sun rises in the west.' With a loud shout, he passed away peacefully. After cremation, his teeth, tongue root, and rosary remained intact. His disciple Wen Sheng returned his remains to Haiyan and built a pagoda at Tianning Yongzu Chan Temple. 釋玉芝 (Shi Yuzhi) Lecturing on the Surangama Sutra, he composed a verse: 'Discussing the scriptures is not just about the tongue and ears hearing; sitting quietly in the green mountains for ten weeks of summer. Pointing out Gautama (釋迦牟尼佛, Shakyamuni Buddha) ultimately has form; the confused Yernadatta originally had no cause for illness. Do not cling to medicine as the only cure for the source of illness; know that the mind and environment, and even the Dharma, are just dust. Immediately leave no ground for standing; who among you can stand out?' He also said: 'Only embroidering mandarin ducks without threading the needle, aimlessly chanting amidst a hundred flowers. Not understanding the truth of life and death through the seven examinations, how can one escape the control of the eight kinds of eloquence? Eradicating defilements is only because of the thoughts of a poor son; diligent exhortation is ultimately ashamed of the heart of an old woman. It is better to roll up the mat and rest together; what harm is there in letting the grass grow deep in the abbot's room?' 釋蓮池袾 (Shi Lianchi Zhu) A native of Renhe County, with the surname Shen. At the age of seventeen, he became a student of the county school. Although studying Confucianism, he often wrote the four characters '生死事大' (the matter of birth and death is great) on his desk to remind himself. One day, while drinking tea, he accidentally broke the teacup and had an awakening. He then went to Xishan to be tonsured by the monk Xing Tianli, and received the full precepts from the Vinaya master Wuchen. He traveled north to Mount Wutai and visited Bianrong, then visited Xiaoyan at Liuan to seek guidance. Xiaoyan said, 'You have come three thousand miles to seek my guidance. What guidance do I have to offer?' The master suddenly realized and immediately bowed and retreated.
辭。過東昌道中。聞譙樓鼓聲忽悟。偈曰。三十年前事可疑。三千里外遇何奇。焚香擲戟渾如夢。魔佛空爭是與非。遂南歸住云棲。開凈土門。以攝三根。由是四眾翕然尊之。侍郎王公宗沐。問夜來老鼠唧唧。說盡一部華嚴經。師曰。貓兒突出時如何。王無語。師自代云。走卻法師留下講案。仍頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經。世主妙嚴品第一。問世尊默然良久。外道謂開我迷云。空生晏坐不言。帝釋云。善說般若作么生。師曰。良久處。慾望開迷。陰霾萬里。晏坐邊。擬開般若。說竟多時。雖然如是。鞭頭得旨。空里飛花。且畢竟見個甚麼。十二月廿八。臨終時。預於半月前別眾曰。吾將他往矣。人皆莫測。至期果示微疾。面西而逝。
釋圓悟
號密雲。姓蔣。宜興人。生即端嚴。總角時。念世無常。勤持佛號。偶見壇經。宗門向上一路。覺有入處。凡山行及穿城歷市。咸事參究。一日負薪過山。觸積薪而省。聞禹門傳。演法龍池。往侍剃染。閱三年。每自勘心境對立。以天地同根。萬物一體語。請益。往往被訶。抱憤成疾。因閉關。池過關前。話及有心無心之旨。師呈偈云。心心即自心。有無皆自心。有無皆自心。
無心無自心。池未許可。又三年。命監院務。奮發精進。忽于銅官山頂。悟情與無情。煥然等現。遂往覲龍池于都門。池心折之。因以無住法。囑師南遊。自雙徑。兩目。天臺。為諸名宿。開發積疑。莫不驚歎。得未曾有。迨池歸。叩師以扶持佛法。師呈賞罰都與三十棒之偈。池笑付拂。未幾。池遷化。師感法乳恩深。心喪三年。煢煢在疚。觸目注存。大明萬曆丁巳。遠涉匡衡。還息于天臺通玄寺。宗風大播。次年應金粟請。依荊榛。餐葵藿。龍象競歸之。不逾時。輪奐𨔛起。悉具叢林規制。食以萬指。凡師。所過。緇素瞻禮者。喧填雜沓。每至遮道不得行。其山川阻隔。從數千里外。勤尺寸以請者。師為之發矇導滯。一如親承熱棒。而聲教四訖。崇禎庚午冬。自黃檗歸金粟。四方歸依者益眾。昌治入室授法名通昌。司李黃元公。請住天童。昔天童山。巍冠五山。及到。因洪水漂沒。丹崖翠璧之間。遺構蕭蕭。遂任締造之役。積十年。臺閣崇隆。堂室覆疊。望之若云蒸霞郁。瓢笠濟濟。三倍金粟。師修列祖塔竟。即有退藏之志。一生開示。舉從前千七百則公案。悉落麈尾。而斬葛藤。撥開雲霧。其接引者。自王公長者。以至廝隸末流。五比丘。十弟子。以及一闡提輩。統以慈光攝受。如偶成偈云。十方世界恣橫眠。那
【現代漢語翻譯】 現代漢語譯本： （他）心中沒有妄念，也沒有執著于自我的心。龍池（指龍池禪師）尚未認可他。又過了三年，（龍池）任命他為監院，負責寺院事務。他奮發精進，忽然在銅官山頂，領悟到有情眾生和無情之物，都煥然一體顯現真如本性。於是前往都城拜見龍池禪師，龍池禪師非常賞識他，因此將無住之法，囑託他到南方弘揚。他從雙徑，兩目，天臺等地，為各名宿大德，開解積壓已久的疑惑，無不驚歎，覺得前所未有。等到龍池禪師回來，向他請教如何扶持佛法，他呈上『賞罰都與三十棒』的偈語。龍池禪師笑著把拂塵交給他。不久，龍池禪師圓寂。他感念法乳深恩，心中服喪三年，孤獨悲傷，觸目所及都寄託著對龍池禪師的懷念。大明萬曆丁巳年（1617年），他遠涉匡衡，回到天臺山的通玄寺安住，宗風因此廣為傳播。第二年應金粟寺的邀請，住在長滿荊棘，只能吃野菜的地方，但龍象（比喻高僧大德）競相歸附。不到一段時間，寺院殿宇煥然一新，具備了叢林的規制，有一萬多人在此吃飯。凡是他所經過的地方，僧俗瞻仰禮拜的人，喧鬧擁擠，常常堵塞道路無法通行。那些山川阻隔，從數千里之外，懇切請求指教的人，他都為他們啓發矇昧，引導迷途，就像親自承受當頭棒喝一樣，他的聲名教化傳遍四方。崇禎庚午年（1630年）冬天，他從黃檗山回到金粟寺，四方歸依的人更加眾多。昌治入室接受傳法，法名通昌。司李黃元公，請他住持天童寺。以前的天童山，巍然屹立，是五大名山之首，等到他到達時，因為洪水沖毀，丹崖翠壁之間，只剩下破敗的遺蹟。於是他承擔起重建的重任，經過十年，樓臺殿閣高聳，堂室重重疊疊，望去如同雲蒸霞蔚，僧人濟濟一堂，規模是金粟寺的三倍。他修繕完列祖的塔之後，就有了退隱的想法。他一生開示，舉出從前一千七百則公案，都能夠深入淺出，斬斷葛藤，撥開雲霧。他所接引的人，從王公貴族，長者，到地位低下的僕役，五比丘，十弟子，以及一闡提（斷善根的人）之輩，都用慈悲的光芒攝受。如他偶然寫成的偈語說：『十方世界恣意橫眠，哪裡…？』
【English Translation】 English version: He had no mind of delusion, nor was he attached to a self-centered mind. Longchi (referring to Chan Master Longchi) had not yet approved of him. After another three years, (Longchi) appointed him as the supervisor, responsible for the monastery's affairs. He exerted himself diligently, and suddenly at the summit of Mount Tongguan, he realized that sentient beings and inanimate objects alike were all brilliantly manifesting the true nature of Thusness. Thereupon, he went to the capital to meet Chan Master Longchi, who greatly appreciated him and entrusted him with the Dharma of Non-Abiding, instructing him to propagate it in the South. From Shuangjing, Liangmu, Tiantai, and other places, he resolved the accumulated doubts of various eminent monks and virtuous ones, who were all amazed and felt it was unprecedented. When Chan Master Longchi returned, he asked him how to support the Buddha-dharma, and he presented the verse 'Rewards and punishments are both given thirty blows.' Chan Master Longchi smiled and handed him the whisk. Not long after, Chan Master Longchi passed away. He was grateful for the deep kindness of the Dharma-milk, and mourned in his heart for three years, feeling lonely and sorrowful, with his eyes filled with longing for Chan Master Longchi. In the year Ding Si of the Wanli reign of the Great Ming Dynasty (1617), he traveled far to Kuangheng and returned to reside at Tongxuan Temple on Mount Tiantai, and the lineage's style was widely disseminated as a result. The following year, in response to the invitation of Jin Su Temple, he lived in a place overgrown with thorns, eating only wild vegetables, but dragons and elephants (a metaphor for eminent monks and virtuous ones) vied to return to him. In less than a period of time, the monastery's halls and buildings were completely renewed, possessing the regulations of a monastic community, with more than ten thousand people eating there. Wherever he passed, the monks and laity who looked up to and paid homage to him were noisy and crowded, often blocking the road and making it impossible to pass. Those who were separated by mountains and rivers, from thousands of miles away, earnestly requested guidance, and he enlightened their ignorance and guided them out of confusion, as if they were personally receiving a blow to the head, and his reputation and teachings spread in all directions. In the winter of the Gengwu year of the Chongzhen reign (1630), he returned to Jin Su Temple from Huangbo Mountain, and even more people from all directions took refuge in him. Changzhi entered the room and received the Dharma transmission, with the Dharma name Tongchang. Sili Huang Yuangong invited him to preside over Tiantong Temple. In the past, Mount Tiantong stood tall and majestic, being the head of the five famous mountains, but when he arrived, it had been destroyed by floods, and only dilapidated remains were left between the red cliffs and green walls. Thereupon, he took on the responsibility of rebuilding, and after ten years, the pavilions and towers were towering, and the halls and rooms were layered upon each other, appearing like clouds rising and mist gathering, with monks gathered in great numbers, three times the size of Jin Su Temple. After he finished repairing the pagodas of the ancestral masters, he had the idea of retiring. Throughout his life, he gave instructions, citing 1,700 cases from the past, all of which he was able to explain in a simple and profound way, cutting through entanglements and clearing away the clouds. Those whom he received, from kings and nobles, elders, to lowly servants, the five Bhikkhus, the ten disciples, and even those of the Icchantika (those who have severed their roots of goodness), were all embraced with the light of compassion. As he casually wrote in a verse: 'In the ten directions of the world, I lie down and sleep as I please, where...?'
管東西南北天。惟我獨尊全體現。人來問著只粗拳。其著述者。為法證辨。如鐘聲鏡影。不墮語言文字之障。共創復者法幢所賁即為寶坊。而一杖一拂。飄然物外。絕不作一住相。崇禎辛巳。田太傅。承皇貴妃田氏命。躬赍紫衣入山。祈師演法。因請住留都大報恩寺。師以衰邁力卻之。是年七月之七日。示疾。跏趺而逝。全身塔于天童南崗。
釋通容
號費隱。姓何。福清人。年十四。依鎮東慧山祝髮。初參壽昌。博山。及雲門后聞密雲。寓吼山。遂往謁。被打從前伎倆知見一切冰釋。云始問薰風自南來。殿閣生微涼。汝作么生會。師雲水向石邊流出冷。風從花里過來香。云便休去。既而云主金粟。命職西堂。明年隨赴黃檗。以源流衣拂付焉。大明崇禎丙子歲。師自黃檗遷金粟。丙戌遷天童。又遷超果。又遷福嚴。大清順治庚寅。師受鎮將。邑侯。諸鄉紳。請上徑山。鉗錘衲子。寒暑弗懈。賜昌治杖偈云。覿體現前描畫不得。妙運超方。了無群惑。指點人間。疏通正脈。如天童示云。且道歷代祖師。安身立命。在甚麼處。莫是在天上人間么且喜沒交涉莫是在魔宮佛界么。且喜沒交涉。莫是有佛處不得住。無佛處急走過么。且喜沒交涉。若向者里分曉得諦當。分明鐵饅頭。一任橫咬豎嚼。不妨大家有分。又
【現代漢語翻譯】 現代漢語譯本 掌管東西南北天（指代整個宇宙）。唯有我（指佛）獨尊，全體顯現（指佛性遍佈一切）。人來詢問，我只用粗暴的拳頭（指當頭棒喝）。他的著述，是爲了辯證佛法，如同鐘聲鏡影，不落入語言文字的障礙。共同建立復興佛法的人，法幢所裝飾的地方就是寶坊（指寺廟）。而一杖一拂，飄然於物外，絕不執著于任何表象。崇禎辛巳年（1641年），田太傅奉皇貴妃田氏之命，親自帶著紫衣入山，祈求費隱通容禪師演說佛法，因此請求他住留在留都大報恩寺。禪師以年老體衰為由拒絕了。這年七月初七，示現疾病，跏趺而逝。全身塔葬于天童寺南崗。
釋通容（佛教僧侶的名字）
號費隱（法號），姓何，福清人。十四歲時，依鎮東慧山剃度出家。最初參訪壽昌禪師、博山禪師以及雲門禪師，後來聽聞密雲禪師在吼山，於是前去拜謁。被密雲禪師棒喝，從前的伎倆知見一切冰釋。密雲禪師開始問：『薰風自南來，殿閣生微涼，你作何體會？』禪師回答：『水向石邊流出冷，風從花里過來香。』密雲禪師便不再說話。之後，密雲禪師主持金粟寺，任命費隱禪師為西堂。第二年，跟隨密雲禪師前往黃檗寺，將源流衣拂交付給他。大明崇禎丙子年（1636年），費隱禪師從黃檗寺遷往金粟寺，丙戌年（1646年）遷往天童寺，又遷往超果寺，又遷往福嚴寺。大清順治庚寅年（1650年），費隱禪師接受鎮將、邑侯、諸位鄉紳的邀請，前往徑山寺，錘鍊僧眾，寒暑不懈。賜予昌治禪師手杖，並作偈語說：『覿體現前描畫不得，妙運超方，了無群惑。指點人間，疏通正脈。』如同在天童寺開示說：『且說歷代祖師，安身立命，在什麼地方？莫非是在天上人間嗎？且喜沒交涉（指毫無關係）。莫非是在魔宮佛界嗎？且喜沒交涉。莫非是有佛處不得住，無佛處急走過嗎？且喜沒交涉。若向者里分曉得諦當，分明鐵饅頭，一任橫咬豎嚼，不妨大家有分。』又
【English Translation】 English version He governs the east, west, north, south, and the heavens. Only I (referring to the Buddha) am the honored one, manifesting in entirety (referring to the Buddha-nature pervading everything). When people come to inquire, I only use a rough fist (referring to a sharp rebuke). His writings are for the purpose of discerning the Dharma, like the sound of a bell and the reflection in a mirror, not falling into the obstacles of language and words. Those who jointly create and revive the Dharma, the place adorned by the Dharma banner is the precious temple (referring to the monastery). And with a staff and a whisk, he drifts beyond worldly matters, never clinging to any appearance. In the year of Xinsi (1641) during the Chongzhen (1628-1644) reign, Grand Tutor Tian, on the order of Imperial Concubine Tian, personally brought purple robes into the mountains, requesting Master Feiyin Tongrong to expound the Dharma, and therefore requested him to reside at the Great Bao'en Temple in the capital. The Master declined due to old age and frailty. On the seventh day of the seventh month of that year, he manifested illness and passed away in the lotus position. His entire body was entombed in a pagoda on the South Ridge of Tiantong Temple.
釋通容 (Shì Tōngróng) (Name of a Buddhist monk)
Also known as Feiyin (法號) (Dharma name), his surname was He, a native of Fuqing. At the age of fourteen, he was tonsured at Huishan Temple in Zhendong. Initially, he visited Chan Master Shouchang, Chan Master Boshan, and Chan Master Yunmen. Later, hearing that Chan Master Miyun was at Houshan, he went to pay his respects. He was struck by Chan Master Miyun, and all his previous skills and views were completely dissolved. Chan Master Miyun began by asking: 'A gentle breeze comes from the south, and a slight coolness arises in the halls. How do you understand this?' The Chan Master replied: 'Water flows out cold by the stones, and fragrance comes from the flowers in the wind.' Chan Master Miyun then stopped speaking. Later, when Chan Master Miyun presided over Jin Su Temple, he appointed Chan Master Feiyin as the Western Hall Master. The following year, he followed Chan Master Miyun to Huangbo Temple, entrusting him with the robe and whisk of the lineage. In the year of Bingzi (1636) during the Chongzhen (1628-1644) reign of the Great Ming Dynasty, Chan Master Feiyin moved from Huangbo Temple to Jin Su Temple. In the year of Bingxu (1646), he moved to Tiantong Temple, then to Chaoguo Temple, and then to Fuyan Temple. In the year of Gengyin (1650) during the Shunzhi (1644-1661) reign of the Great Qing Dynasty, Chan Master Feiyin accepted the invitation of the garrison general, the magistrate, and the gentry of various villages to go to Jingshan Temple to train the monks, tirelessly through the cold and heat. He bestowed a staff upon Chan Master Changzhi and composed a verse saying: 'The actual manifestation cannot be depicted, its wondrous operation transcends all boundaries, completely free from all delusions. It points out the right path in the human world, dredging the correct lineage.' As he instructed at Tiantong Temple: 'Let me ask, where do the ancestral teachers of all generations establish themselves? Could it be in the heavens and the human world? Fortunately, there is no connection (meaning no relevance). Could it be in the demon palace and the Buddha realm? Fortunately, there is no connection. Could it be that one cannot dwell where there is Buddha, and one must quickly pass by where there is no Buddha? Fortunately, there is no connection. If you understand this thoroughly, it is clearly an iron dumpling, allowing you to bite and chew it in any way you like, and everyone can have a share.' Also
超果示云。窮究參看。是什麼意旨。看到無。可看。參到。無可參。逼拶到結角羅文處。忽然突出眼睛來。㘞。元來教外別傳直指之道。得恁么近。本分事得恁么現成。妙明心得恁么靈通。真如性得恁么不變。如來藏得恁么含藏。公案得恁么無私。大道得恁么廣大。十方無畔岸。八面絕其遮攔。縱目所觀。縱手所指。高低普應。左右逢原。取之無盡。用之不竭。事事歸宗。頭頭合輒。大用現前。不存軌則。豈不為最圓頓之法門。又徑山偶題云。五峰開似五蓮花。梵宇幽居勝足夸。龍象繼蹤那有億。祖燈續焰自無涯。蒼松夾道飛空入。翠竹藏天壓日斜。法座我登將甚說。萬山圍繞笑趺跏。一片婆心。孳孳矻矻。不知老之將至云。
釋海明
號破山。蜀之蹇氏子。弱冠得度。從慧法主。聽講楞嚴。咨疑不決即出蜀。住破頭山。鞭逼三載。忽于經行之際。見一平世界。不覺墮落巖下。損足。至半夜翻身。劇痛有省。叫曰。屈屈。一居士曰。師腳痛耶。師劈面一掌曰。非公境界。尋參博山。復參雲門。后參天童。童問那裡來。師曰云門。曰幾時起身。師曰東山紅日出。童曰東山紅日出。與汝什麼相干。師曰老老大大。猶有這個語話。童曰我既如此。你許多絡索。又從那裡來師震威一喝便出入室次。童問內不放出。
【現代漢語翻譯】 現代漢語譯本： 超果禪師開示說：『窮盡地參究，看看到底是什麼意旨？』看到最後，已經沒有什麼可看；參到最後，已經沒有什麼可參。逼迫追問到結角羅文（指事物最細微之處）的地方，忽然眼睛一下子睜開了。啊！原來教外別傳、直指人心的道，竟然這麼近！本分事竟然這麼現成！妙明真心竟然這麼靈通！真如自性竟然這麼不變！如來藏（指一切眾生本具的佛性）竟然這麼含藏！公案（指禪宗的機鋒問答）竟然這麼無私！大道竟然這麼廣大！十方沒有邊際，八面沒有任何遮攔。縱目所觀，縱手所指，無論高低都能普遍相應，無論左右都能遇到本源。取用它，永遠沒有窮盡；運用它，永遠不會枯竭。事事物物都歸於宗本，頭頭件件都符合規律。大用現前的時候，不拘泥於任何規則。這難道不是最圓滿頓悟的法門嗎？ 徑山寺的僧人偶然題詩說：『五峰山展開就像五朵蓮花，梵宇幽靜的居所勝過一切誇讚。龍象（指佛門弟子）繼承佛法，數量多得數不清；祖師的燈火繼續燃燒，永遠沒有止境。蒼松夾道，彷彿飛入空中；翠竹遮天，壓得太陽都傾斜。我登上法座，將要說什麼呢？萬山圍繞，我笑著跏趺而坐。』一片婆心（指像老婦人一樣慈悲的心腸），孜孜不倦，勤勤懇懇，不知道衰老即將到來啊！ 釋海明，法號破山，是四川蹇氏的兒子。年輕時出家，跟隨慧法主學習，聽講《楞嚴經》，有疑問不能解決，於是離開四川，住在破頭山。鞭策自己三年，忽然在經行（指僧人的一種行走修行方式）的時候，見到一個平坦的世界，不覺從巖石上墮落下來，傷了腳。到了半夜翻身，劇痛之中有所領悟，叫道：『屈屈！』一個居士說：『師父腳痛嗎？』禪師劈面就是一掌，說：『這不是你的境界！』 後來參訪博山禪師，又參訪雲門禪師，最後參訪天童禪師。天童禪師問：『從哪裡來？』禪師說：『雲門。』天童禪師問：『什麼時候起身？』禪師說：『東山紅日出。』天童禪師說：『東山紅日出，與你有什麼相干？』禪師說：『老老大大，還有這個話語！』天童禪師說：『我既然如此，你這麼多啰嗦，又是從哪裡來的？』禪師震威一喝，便要出入室。天童禪師問：『內不放出。』
【English Translation】 English version: Chao Guo Zen master instructed: 'Exhaustively investigate and see, what is the meaning? After seeing, there is nothing to see. After investigating, there is nothing to investigate. Pressing and questioning to the point of knotting and twisting (referring to the most subtle aspects of things), suddenly the eyes open wide. Ah! So the special transmission outside the teachings, the direct pointing to the human mind, is so close! The fundamental matter is so readily available! The wondrously bright mind is so spiritually perceptive! The true suchness nature is so unchanging! The Tathagatagarbha (referring to the Buddha-nature inherent in all beings) is so encompassing! The Koan (referring to the Zen Buddhist dialogues) is so selfless! The Great Path is so vast! The ten directions have no boundaries, and the eight sides have no obstructions. Wherever the eyes look, wherever the hands point, high or low, all universally respond, left or right, all meet the source. Taking from it, there is never an end; using it, it never dries up. Everything returns to the source, every item conforms to the rule. When the great function manifests, it does not adhere to any rules. Isn't this the most perfect and sudden Dharma gate?' A monk at Jingshan Temple casually wrote a poem: 'The Five Peaks unfold like five lotus flowers, the secluded residence of the Buddhist temple surpasses all praise. Dragons and elephants (referring to Buddhist disciples) inherit the Dharma, their numbers are countless; the ancestral lamp continues to burn, never ceasing. The towering pines line the road, as if flying into the sky; the verdant bamboos cover the sky, pressing the sun to slant. I ascend the Dharma seat, what shall I say? Surrounded by ten thousand mountains, I sit in lotus posture with a smile.' A piece of grandmotherly heart (referring to a compassionate heart like that of an old woman), diligently and tirelessly, not knowing that old age is approaching! 釋 Shi Haiming, Dharma name Poshan, was the son of the Jian family of Sichuan. He became a monk at a young age, following Dharma Master Hui, listening to the lectures on the Shurangama Sutra. Unable to resolve his doubts, he left Sichuan and lived on Potou Mountain. He urged himself for three years, and suddenly, while walking in meditation (referring to a walking practice of monks), he saw a flat world, and unknowingly fell from the rock, injuring his foot. In the middle of the night, turning over in pain, he had an awakening and cried out: 'Qu Qu!' A layman said: 'Master, does your foot hurt?' The Zen master slapped him in the face and said: 'This is not your realm!' Later, he visited Zen Master Boshan, then Zen Master Yunmen, and finally Zen Master Tiantong. Zen Master Tiantong asked: 'Where do you come from?' The Zen master said: 'Yunmen.' Zen Master Tiantong asked: 'When did you set off?' The Zen master said: 'The red sun rises in the East Mountain.' Zen Master Tiantong said: 'The red sun rises in the East Mountain, what does it have to do with you?' The Zen master said: 'So old, and still have this kind of talk!' Zen Master Tiantong said: 'Since I am like this, where did you come from with so much chatter?' The Zen master roared with power and was about to leave the room. Zen Master Tiantong asked: 'The inside does not let out.'
外不放入。政恁么時。以何為界。師曰。竿頭絲線從君弄。不犯清波意自殊。崇禎己巳出世。僧問萬法從心生。萬法從心滅不生不滅。心在甚麼處。師曰。謝三娘不識四字。僧禮拜。送法衣至。上堂。大庾嶺頭提不起。雞足山前成滯貨。衲僧今日獲一披。如雲普覆華王座。大眾記取三十年後。切忌不可動著。何也動著則禍生。問是法非思量分別之所能解。為什麼惟佛與祖乃能知之。師曰知音不必頻頻舉。八兩原來是半觔。問破山堂內有僧否。師拈拄杖曰。向前來與汝道曰。執拄杖者是誰。驀頭一棒。
道高僧摘要卷一 卍新續藏第 87 冊 No. 1626 高僧摘要
法高僧摘要卷二
武原居士 徐昌治覲周父 編輯
釋佛圖澄
常勸石勒止殺。偶閑坐嘆曰。后二日。當有一小人。驚動此下。既而襄國人薛合。有二子。既小且驕。輕弄鮮卑那。那忿。抽刀刺殺其弟。執兄于室。以刀擬心。若人入屋。便欲加手。謂合曰。送我還國。我活汝兒。不然則共死於此。內外驚愕。莫不往觀。石勒自往視之。謂薛合曰。鄉且寬情。國有常憲。命人取那。那遂殺兒而死。鮮卑假波攻勒。其眾甚盛。勒懼。問澄。澄曰。昨寺鈴鳴云。明旦食時。當擒假波。勒登城望彼軍。不見前後。失色曰。
【現代漢語翻譯】 現代漢語譯本 『外不放入』，那麼，在這種情況下，以什麼作為界限呢？』 師父說：『就像在竿頭上玩弄絲線，雖然由你擺弄，但卻不觸犯清澈的水面，意境自然不同。』 崇禎己巳年（1629年）出世。 有僧人問：『萬法從心生，萬法從心滅，不生不滅，心在什麼地方？』 師父說：『謝三娘不認識四個字。』 僧人禮拜。 送來法衣，師父上堂說法：『大庾嶺頭上提不起，雞足山前成了滯銷貨。我衲僧今天得到一件披衣，像云一樣普遍覆蓋華王座。各位記住，三十年後，千萬不可觸動它。為什麼呢？觸動它就會有禍事發生。』 有人問：『佛法不是思量分別所能理解的，為什麼只有佛和祖師才能明白呢？』 師父說：『知音不必頻繁提起，八兩原來就是半斤。』 有人問：『破山堂內有僧人嗎？』 師父拿起拄杖說：『向前來告訴你。』又問：『拿著拄杖的是誰？』 當頭就是一棒。
《道高僧摘要》卷一 《卍新續藏》第87冊 No. 1626 《高僧摘要》
《法高僧摘要》卷二
武原居士 徐昌治覲周父 編輯
釋佛圖澄（釋迦牟尼弟子）
佛圖澄常常勸石勒（後趙皇帝）停止殺戮。有一次閑坐時嘆息說：『後天，會有一個小人驚動這裡。』 不久，襄國人薛合有兩個兒子，年紀小卻很驕橫，輕視玩弄鮮卑那。鮮卑那很生氣，抽出刀刺死了薛合的小兒子，抓住薛合的大兒子關在房間里，用刀抵著他的心。如果有人進入房間，就要動手殺了他。鮮卑那對薛合說：『送我還回國家，我就放了你的兒子，不然就一起死在這裡。』 內外的人都很驚慌，都前往觀看。石勒親自去看，對薛合說：『暫時寬心，國家有常法。』命令人去抓鮮卑那。鮮卑那於是殺了薛合的兒子后自殺。 鮮卑假波攻打石勒，他的軍隊非常強大，石勒很害怕，問佛圖澄。佛圖澄說：『昨天寺廟的鈴鐺鳴叫說，明天吃飯的時候，就能擒住假波。』石勒登上城墻眺望敵軍，卻什麼也看不見，非常驚慌地說：
【English Translation】 English version 『If 『outside is not allowed in,』 then what serves as the boundary in such a situation?』 The master said, 『It's like playing with a silk thread on the tip of a pole; though you manipulate it, it doesn't disturb the clear water surface, and the artistic conception is naturally different.』 Born in the year of Jisi (1629) of the Chongzhen (明朝最後一個皇帝年號) reign. A monk asked, 『The myriad dharmas arise from the mind, and the myriad dharmas cease from the mind; neither arising nor ceasing, where is the mind?』 The master said, 『Lady Xie doesn't recognize four characters.』 The monk prostrated. A Dharma robe was presented, and the master ascended the hall to preach: 『It cannot be lifted on the head of Dayu Ridge, and it becomes stagnant goods before Chicken Foot Mountain. This humble monk today receives a robe, like a cloud universally covering the throne of the Hua King. Everyone remember, thirty years from now, be sure not to touch it. Why? Touching it will bring disaster.』 Someone asked, 『The Dharma cannot be understood by thinking and discrimination; why can only the Buddha and patriarchs understand it?』 The master said, 『There's no need to mention a kindred spirit frequently; eight taels are originally half a catty.』 Someone asked, 『Are there monks in the Broken Mountain Hall?』 The master picked up his staff and said, 『Come forward and I'll tell you.』 Then he asked, 『Who is holding the staff?』 A blow right on the head.
Excerpts from Eminent Monks of High Virtue, Volume 1 Supplement to the Wan New Collection, Volume 87, No. 1626, Excerpts from Eminent Monks
Excerpts from Eminent Monks of High Virtue, Volume 2
Layman Wuyuan, Xu Changzhi Jinzhou's Father, Editor
釋佛圖澄（Shifo Tucheng） (Disciple of Sakyamuni)
Shifo Tucheng often advised Shi Le (後趙皇帝) (Emperor of Later Zhao) to stop the killings. Once, while sitting idly, he sighed and said, 『In two days, a petty person will disturb this place.』 Soon after, Xue He, a man from Xiangguo, had two sons, who were young but arrogant, and they slighted and played with Xianbei Na. Xianbei Na was angered, drew his knife, and stabbed Xue He's younger son to death, seizing Xue He's elder son and locking him in a room, holding the knife to his heart. If anyone entered the room, he would kill him. Xianbei Na said to Xue He, 『Send me back to my country, and I will release your son; otherwise, we will die here together.』 The people inside and outside were alarmed and went to watch. Shi Le went to see it himself and said to Xue He, 『Be patient for now; the country has its laws.』 He ordered people to arrest Xianbei Na. Xianbei Na then killed Xue He's son and committed suicide. Xianbei Jia Bo attacked Shi Le, and his army was very strong. Shi Le was very afraid and asked Shifo Tucheng. Shifo Tucheng said, 『Yesterday, the temple bell rang and said that tomorrow at mealtime, Jia Bo will be captured.』 Shi Le climbed the city wall to look at the enemy army, but he could not see anything, and he said in great alarm:
軍行地傾。波豈可獲。更遣[廿/(匕白匕)/火]安問澄。澄曰。已獲波矣。時城北伏兵出。遇波執之。澄勸勒宥波。遣還本國。勒從之。卒獲其用。勒后僭稱趙天王。行皇帝事。改元建平。是歲晉成帝咸和五年。勒登位已后。事澄彌篤。石虎有子名斌。后勒為兒。勒愛之甚重。忽暴病而亡。已涉二日。勒曰。朕聞虢太子死。扁鵲能生。大和尚。國中之神人。可急往告。必能致福。澄乃取楊枝咒之。須臾能起。有頃平復。由是勒諸稚子。多在佛寺中養之。每至四月八日。勒躬自詣寺灌佛。為兒發願。至建平四年四月。天靜無風。而塔上一鈴獨鳴。澄謂眾曰。鈴音云。國有大喪。不出今年矣。是歲七月勒死。子弘襲位。少時。石虎廢弘自立。遷都於鄴。稱元建武。虎傾心事澄。有重於勒。乃下書曰。和尚。國之大寶。榮爵不加。高祿不受。榮祿非顧。何以旌德。從此以往。宜衣以綾錦。乘以雕輦。朝會之日。和尚升殿。常侍以下。悉助舉輿。太子諸公。扶翼而上。時太子石䆳。圖為逆。謂內豎曰。和尚神通。倘發吾謀。明日來者。當先除之。澄月望將入覲虎。謂弟子僧慧曰。昨夜天神呼我曰。明日若入。還勿過人。我倘有所過。汝當止我。澄常入必過䆳。䆳知澄入。要候甚苦。澄將上南臺。僧慧引衣。澄曰事不得
止。坐未安便起。䆳固留不住。所謀遂差。還寺嘆曰。太子作亂。其形將成。欲言難言。欲忍難忍。乃因事從容箴虎。終不能解。俄而事發。方悟澄言。后郭黑略。將兵征長安北山羌。墮羌伏中。時澄在堂上坐。弟子法常在側。澄慘然改容曰。郭公今厄。唱云眾僧咒愿。澄又自咒愿。須臾更曰。若東南出者活。余向則困。復更咒愿。有頃曰。脫矣。后月餘日。黑略還。自說墮羌圍中。東南走獲免。推檢日時。正是澄咒愿時也。石虎兒偽大司馬燕公石斌。虎以為幽州牧鎮。群兇湊聚。因以肆暴。澄戒虎曰。天神昨夜言疾收馬還。至秋齊當癰爛。虎不解此語。即敕諸處收馬送還。其秋有人譖斌于虎。虎召斌鞭之三百。殺其所生母齊氏。虎彎弓捻矢。自視行斌罰。罰輕。虎乃手殺五百。澄諫曰。心不可縱。死不可生。禮不親殺。以傷恩也。何有天子手行罰乎。虎乃止。後晉軍出淮泗。隴北凡城皆被侵逼。三方告急。人情危擾。虎乃瞋曰。吾之奉佛供僧。而更致外寇。佛無神矣。澄明旦早入。虎以事問澄。澄因諫之曰。王過去世。曾為大商主。至罽賓寺。嘗供大會中有六十羅漢。吾此微身。亦預斯會。時得道人謂吾曰。此主人命盡。當受雞身。后王晉地。今王為王。豈非福耶。疆場軍寇。國之常耳。何為怨謗三寶。夜興毒念乎
【現代漢語翻譯】 現代漢語譯本： 停止。佛圖澄坐下還沒安穩就起身，石虎極力挽留也沒留住。所謀劃的事情因此出了差錯。返回寺廟后嘆息道：『太子要作亂了，看樣子就要形成了。想說卻難以說出口，想忍耐又難以忍受。』於是藉著事情的空閑，委婉地勸諫石虎，最終也不能使他醒悟。不久，事情就發生了，石虎這才明白佛圖澄說的話。後來，郭黑略率領軍隊征討長安北山的羌人，陷入羌人的埋伏之中。當時佛圖澄在堂上坐著，弟子法常在他旁邊。佛圖澄神色大變，慘然說道：『郭公現在有難了。』於是倡議眾僧唸咒祈願。佛圖澄自己也念咒祈願。過了一會兒，又說：『如果向東南方向逃，就能活命，朝其他方向就會被困住。』又繼續唸咒祈願。過了一會兒說：『脫險了。』一個月后，郭黑略回來了，親自說自己陷入羌人的包圍中，向東南方向逃跑才得以倖免。推算日期，正是佛圖澄唸咒祈願的時候。 石虎的兒子，偽大司馬燕公石斌，石虎認為他可以鎮守幽州，於是讓群兇聚集在那裡，因此更加肆意暴虐。佛圖澄告誡石虎說：『天神昨夜說要趕緊把馬收回來，到秋天都會長癰潰爛。』石虎不明白這句話的意思，就下令各地把馬收回來送還。那年秋天，有人在石虎面前誣陷石斌，石虎召來石斌鞭打了他三百下，殺了他母親齊氏。石虎拉弓搭箭，親自監督對石斌的行刑，認為處罰太輕，於是親手殺了五百人。佛圖澄勸諫說：『心不可放縱，死人不能復生，按照禮法不應該親自殺人，這樣會傷害恩義。哪有天子親自行刑的呢？』石虎這才停止。 後來，晉朝的軍隊攻打淮泗，隴北的凡城都被侵佔，三方告急，人心惶惶。石虎於是怒道：『我供奉佛，供養僧人，反而招致外寇，佛沒有神力啊！』佛圖澄第二天一大早就去見石虎，石虎把這件事問佛圖澄，佛圖澄於是勸諫他說：『大王您過去世，曾經是一位大商主，到罽賓寺（位於今克什米爾地區）時，曾經供養過一次大法會，其中有六十位羅漢。我這個微小的身軀，也參與了那次法會。當時得道的僧人對我說：『這位主人命終后，應當受雞身。』後來大王佔據晉地，現在您成為國王，這難道不是福報嗎？邊疆的戰事，國家的常事罷了，為何要怨恨誹謗三寶（佛，法，僧），在夜晚產生惡毒的念頭呢？』
【English Translation】 English version: He stopped. Before he could sit down comfortably, Fotucheng (Buddha-Light-Cheng) got up. Shi Hu (Stone Tiger) tried hard to make him stay, but couldn't. His plans went awry as a result. Returning to the temple, he sighed, 'The crown prince is about to rebel, and it seems it will happen soon. It's hard to speak out, and it's hard to bear.' So, taking advantage of the opportunity, he subtly advised Shi Hu (Stone Tiger), but ultimately couldn't make him see the truth. Soon after, the rebellion broke out, and Shi Hu (Stone Tiger) finally understood what Fotucheng (Buddha-Light-Cheng) had said. Later, Guo Heilue (Guo Black-Slight), leading troops to conquer the Qiang people of the Northern Mountains of Chang'an (Perpetual Peace), fell into an ambush. At that time, Fotucheng (Buddha-Light-Cheng) was sitting in the hall, with his disciple Fachang (Law-Constant) by his side. Fotucheng (Buddha-Light-Cheng)'s expression changed drastically, and he said sadly, 'Duke Guo (Public Guo) is in trouble now.' So he proposed that all the monks chant incantations and pray. Fotucheng (Buddha-Light-Cheng) himself also chanted incantations and prayed. After a while, he said again, 'If he escapes to the southeast, he will live; if he goes in other directions, he will be trapped.' He continued to chant incantations and pray. After a while, he said, 'He has escaped.' More than a month later, Guo Heilue (Guo Black-Slight) returned, saying that he had been surrounded by the Qiang people and had escaped by fleeing to the southeast. Calculating the date, it was exactly the time when Fotucheng (Buddha-Light-Cheng) was chanting incantations and praying. Shi Bin (Stone-Elegant), the son of Shi Hu (Stone Tiger) and the false Grand Marshal, was considered by Shi Hu (Stone Tiger) to be able to guard Youzhou (Secluded Province), so he allowed a group of villains to gather there, which made him even more tyrannical. Fotucheng (Buddha-Light-Cheng) warned Shi Hu (Stone Tiger), 'The heavenly gods said last night that you should quickly bring back the horses, as they will all develop carbuncles and rot in the autumn.' Shi Hu (Stone Tiger) didn't understand the meaning of these words, so he ordered all places to bring back the horses. That autumn, someone slandered Shi Bin (Stone-Elegant) to Shi Hu (Stone Tiger). Shi Hu (Stone Tiger) summoned Shi Bin (Stone-Elegant) and whipped him three hundred times, killing his mother, Qi (Even). Shi Hu (Stone Tiger) drew his bow and nocked an arrow, personally supervising the execution of Shi Bin (Stone-Elegant), thinking the punishment was too light, so he personally killed five hundred people. Fotucheng (Buddha-Light-Cheng) advised, 'The heart should not be indulged, the dead cannot be brought back to life, and according to etiquette, one should not kill personally, as it will harm kindness. How can an emperor personally carry out executions?' Only then did Shi Hu (Stone Tiger) stop. Later, the Jin (266-420) army attacked Huai (River) and Si (River), and all the cities north of Long (Mountain) were invaded. Reports of emergency came from all three sides, and people were in a state of panic. Shi Hu (Stone Tiger) then angrily said, 'I worship the Buddha and support the monks, but instead I have brought in foreign invaders. The Buddha has no divine power!' Fotucheng (Buddha-Light-Cheng) went to see Shi Hu (Stone Tiger) early the next morning. Shi Hu (Stone Tiger) asked Fotucheng (Buddha-Light-Cheng) about this matter, and Fotucheng (Buddha-Light-Cheng) then advised him, 'Your Majesty, in a past life, you were a great merchant, and when you went to the Jibin Temple (located in present-day Kashmir), you once made offerings at a great assembly, which included sixty Arhats (Enlightened Beings). This humble body of mine also participated in that assembly. At that time, an enlightened monk said to me, 'This master, when his life ends, should receive the body of a chicken.' Later, Your Majesty occupied the land of Jin (266-420), and now you have become a king. Isn't this a blessing? Border wars are common occurrences in a country, so why do you resent and slander the Three Jewels (Buddha, Dharma, Sangha) and have evil thoughts at night?'
。虎乃信悟。跪而謝焉。虎嘗問澄。佛法不殺。朕為天下之主。非刑殺無以肅清海內。既違戒殺生。雖復事佛。詎獲福耶。澄曰。帝王事佛。當在體恭心順。顯暢三寶。不為暴虐。不害無辜。至於兇愚無賴。非化所遷。但當殺可殺。刑可刑耳。若暴虐恣意。殺害非罪。雖復輕財事佛。無解殃禍。虎雖不能盡從。而為益不少。時久旱。自正月至六月。虎遣太子詣臨漳西𪺛口祈雨。久而不降。虎令澄自行。即有白龍二頭。降於祠所。其日大雨。方數千里。其年大收。澄常遣弟子向西域市香。既行。澄告余弟子曰。掌中見買香弟子。在某處被賊垂死。因燒香咒愿。遙救護之。弟子后還云。某月某日。于某處為賊所劫。垂當見殺。忽聞香氣。賊無故自驚曰。救兵已至。棄之而走。虎于臨漳修治舊塔。少承露盤。澄曰。臨淄城內。有古阿育王塔。地中有承露盤。及佛像。其上林木茂盛。可掘取之。即畫圖與使。依言掘取。果得盤像。虎嘗晝𥨊。夢見群羊負魚。從東北來。寤以訪澄。澄曰。不祥也。鮮卑其有中原乎。慕容氐後果都之。澄嘗與虎。共升中臺。澄忽驚曰。變變。幽州當火災。仍取酒灑之。久而笑曰。救已得矣。虎遣驗幽州云。爾日火從四門起。西南有黑雲來。驟雨滅之。雨內頗有酒氣。后月餘日。有一妖馬鬣尾。皆有
【現代漢語翻譯】 虎（指後趙皇帝石虎）於是相信並領悟了佛法，跪下感謝鳩摩羅什。石虎曾經問鳩摩羅什：『佛法教義是不殺生。我作為天下的君主，不用刑罰殺戮就無法整肅海內。既然違背了不殺生的戒律，即使信奉佛法，又怎麼能獲得福報呢？』鳩摩羅什回答說：『帝王信奉佛法，應當在于內心恭敬順從，弘揚佛法（佛、法、僧）三寶，不施行暴政虐待百姓，不傷害無辜的人。至於那些兇惡愚蠢、不講道理的人，無法用教化改變他們，只需處決那些該殺的人，懲罰那些該懲罰的人就可以了。如果暴虐放縱，隨意殺害無罪之人，即使拿出很多錢財來信奉佛法，也無法消除災禍。』石虎雖然不能完全聽從鳩摩羅什的話，但也從中獲益不少。 當時正值長期乾旱，從正月到六月，石虎派太子到臨漳西面的𪺛口祈雨，很久都沒有下雨。石虎讓鳩摩羅什親自去祈雨，立刻就有兩條白龍降臨在祠所，當天就下起了大雨，覆蓋了數千里範圍，當年獲得了大豐收。鳩摩羅什經常派遣弟子前往西域購買香料。弟子出發后，鳩摩羅什告訴其他弟子說：『我從掌中看到購買香料的弟子，在某地被盜賊襲擊，生命垂危。』於是焚香唸咒，遙遠地救護他。後來，那位弟子回來后說：『某年某月某日，我在某地被盜賊搶劫，即將被殺時，忽然聞到一股香氣，盜賊無緣無故地驚恐地說：「救兵已經到了！」然後丟下我逃走了。』石虎在臨漳修繕舊塔，缺少承露盤。鳩摩羅什說：『臨淄城內，有一座古老的阿育王塔，地裡埋藏著承露盤和佛像，上面林木茂盛，可以挖掘出來。』於是畫了圖給使者，使者按照他的話挖掘，果然得到了承露盤和佛像。石虎曾經在白天睡覺時，夢見一群羊揹著魚，從東北方向而來。醒來后，他向鳩摩羅什詢問。鳩摩羅什說：『這是不祥之兆啊，鮮卑族恐怕要佔據中原了。』後來慕容氏果然定都於此。鳩摩羅什曾經與石虎一同登上中臺，鳩摩羅什忽然驚呼：『不好不好，幽州要發生火災了！』於是取酒灑向幽州方向。過了一會兒，笑著說：『火災已經被救下來了。』石虎派人去幽州驗證，回報說：『那天火從四面城門燃起，西南方向有黑雲飄來，一場暴雨將火撲滅，雨中還夾雜著酒氣。』過了一個多月，有一匹妖馬，馬鬃和馬尾都是倒立的。
【English Translation】 Hu (referring to Emperor Shi Hu of Later Zhao) then believed and understood the Buddha's teachings, kneeling down to thank Kumarajiva (a famous Buddhist monk and translator). Shi Hu once asked Kumarajiva: 'The Buddhist doctrine prohibits killing. As the ruler of the world, I cannot maintain order within the realm without punishment and killing. Since I violate the precept against killing, even if I worship the Buddha, how can I obtain blessings?' Kumarajiva replied: 'When emperors worship the Buddha, it should be with reverence and obedience in their hearts, promoting the Three Jewels (Buddha, Dharma, Sangha), without engaging in tyranny and abuse, and without harming the innocent. As for those who are fierce, foolish, and unreasonable, they cannot be transformed through teachings. Just execute those who deserve to be killed and punish those who deserve to be punished. If you are tyrannical and indulgent, killing innocent people at will, even if you spend a lot of money to worship the Buddha, you cannot escape disaster.' Although Shi Hu could not fully follow Kumarajiva's words, he benefited from them nonetheless. At that time, there was a prolonged drought, from the first month to the sixth month. Shi Hu sent the crown prince to 𪺛口 (a place name) west of Linzhang to pray for rain, but it did not rain for a long time. Shi Hu asked Kumarajiva to pray for rain himself, and immediately two white dragons descended at the shrine. On that day, it rained heavily, covering thousands of miles, and there was a bumper harvest that year. Kumarajiva often sent his disciples to the Western Regions to buy incense. After the disciples departed, Kumarajiva told the other disciples: 'I see in my palm that the disciple buying incense is being attacked by thieves in a certain place and is on the verge of death.' So he burned incense and chanted incantations, remotely protecting him. Later, that disciple returned and said: 'On a certain day of a certain month, I was robbed by thieves in a certain place. Just as I was about to be killed, I suddenly smelled an aroma of incense. The thieves were inexplicably frightened and said, "The rescue troops have arrived!" Then they abandoned me and fled.' Shi Hu was repairing an old pagoda in Linzhang and lacked a dew-collecting plate. Kumarajiva said: 'Within the city of Linzi, there is an ancient Ashoka Pagoda (built by King Ashoka, an Indian emperor), and buried in the ground are a dew-collecting plate and a Buddha statue, with lush trees growing above. You can dig them up.' So he drew a picture for the messenger, and the messenger dug according to his words, and indeed found the plate and the statue. Shi Hu once dreamed during the day that a flock of sheep was carrying fish, coming from the northeast. After waking up, he asked Kumarajiva about it. Kumarajiva said: 'This is an ominous sign. The Xianbei (an ancient nomadic people) are probably going to occupy the Central Plains.' Later, the Murong clan (a Xianbei tribe) indeed established their capital there. Kumarajiva once ascended the Central Terrace with Shi Hu. Kumarajiva suddenly exclaimed: 'Bad, bad, there will be a fire in Youzhou!' So he took wine and sprinkled it in the direction of Youzhou. After a while, he smiled and said: 'The fire has been put out.' Shi Hu sent someone to verify in Youzhou, and the report came back: 'That day, the fire started from the four gates of the city, and black clouds came from the southwest, and a heavy rain extinguished the fire, and there was a smell of wine in the rain.' More than a month later, there was a demonic horse with its mane and tail standing on end.
燒狀。入中陽門。出顯陽門。走向東北。俄爾不見。澄聞而嘆曰。災其及矣。至十一月。虎大饗群臣于太武前殿。澄吟曰。殿乎殿乎。棘子成林。將坯人衣。虎令發殿石下視之。有棘生焉。澄還寺視佛像曰。悵恨不得莊嚴。獨語曰。得三年乎。自答不得。又曰。得二年一年。百日一月乎。自答不得。乃無復言。還房謂弟子法祚曰。戊申歲。禍亂漸萌。己酉歲。石氏當滅。吾及其未亂。先從化矣。即遣人與虎辭曰。物理必遷。身命非保。貧道炎幻之軀。化期已及。既荷殊重。故逆以仰聞。虎愴然曰。不聞有疾。忽爾告終。即自出宮而慰喻焉。澄謂虎曰。出生入死。道之常也。修短分定。非所能延。今意未盡者。以國家心存佛理。奉法無吝。興起寺廟。崇顯壯麗。稱斯德也。宜享休祉。而佈政猛烈。淫刑酷濫。不自懲革。終無福祐。若降心易慮。惠此下民。則國祚延長。道俗慶賴。畢命就盡。沒無遺恨。虎悲鳴慟泣。知其必逝。即為鑿壙營墳。至十二月八日。卒于鄴宮寺。是歲晉穆帝永和四年。士庶悲慟。傾國哀號。春秋一百一十七。
鳩摩羅什
此云童壽。天竺人也。家世國相。什既道流西域。名被東國。時苻堅僭號關中。有外國前部王。及龜茲王弟。並來朝堅。堅于正殿引見二王。因說堅云。西域多產珍
【現代漢語翻譯】 現代漢語譯本：燒成灰燼的形狀。進入中陽門（宮殿的門名），從顯陽門（宮殿的門名）出來，走向東北方向，一會兒就不見了。佛圖澄聽到后嘆息說：『災禍恐怕要降臨了。』到了十一月，石虎（後趙的皇帝）在太武殿前大宴群臣。佛圖澄吟誦道：『殿啊殿啊，荊棘長成樹林，將要毀壞人的衣裳。』石虎命令挖開殿下的石頭檢視，果然有荊棘生長。佛圖澄回到寺廟，看著佛像說：『遺憾啊，不能好好地莊嚴佛像。』獨自說道：『還能活三年嗎？』自己回答說：『不能。』又說：『能活兩年、一年，一百天、一個月嗎？』自己回答說：『不能。』於是就不再說話。回到房間，對弟子法祚說：『戊申年（公元348年），禍亂將要開始萌芽；己酉年（公元349年），石氏政權應當滅亡。我趁著禍亂還沒有發生，先自行離世了。』隨即派人向石虎辭別說：『世間萬物必定會變化，生命無法保全。貧道這如夢如幻的身體，化滅的期限已經到了。既然承蒙您如此看重，所以冒昧地稟告。』石虎悲傷地說：『沒聽說他有什麼疾病，忽然就說要去世。』親自出宮去慰問他。佛圖澄對石虎說：『出生入死，是自然的規律。壽命長短是命中註定的，不是人力所能延長的。現在我還有未盡的心願，就是希望國家能心中存有佛理，信奉佛法不要吝嗇，興建寺廟，使其崇高壯麗，這樣才能與您的德行相稱，應該能夠享受福祿。但是您施政過於猛烈，濫用殘酷的刑罰，不自我反省改正，最終不會有福佑。如果能放下心來，改變想法，恩惠于百姓，那麼國家就能長治久安，道俗都能慶幸依賴。我畢命將盡，死後也沒有遺憾了。』石虎悲傷地哭泣，知道他必定要離世，就為他開鑿墓穴。到了十二月初八，佛圖澄在鄴宮寺去世。這一年是晉穆帝永和四年（公元348年），官吏百姓悲痛，舉國哀號。享年一百一十七歲。 鳩摩羅什（僧人名） 這裡翻譯為童壽（鳩摩羅什的意譯）。是天竺（印度的古稱）人。家世世代代是國相。鳩摩羅什的聲名傳遍西域，名聲遠揚到東方的國家。當時苻堅（前秦的皇帝）僭稱帝號于關中（地名）。有外國的前部王，以及龜茲（古國名）王的弟弟，都來朝見苻堅。苻堅在正殿接見了兩位國王，於是對苻堅說，西域盛產珍寶。
【English Translation】 English version: He burned into the shape of ashes. He entered the Zhongyang Gate (name of a palace gate), exited the Xianyang Gate (name of a palace gate), and headed northeast, disappearing in an instant. Fotucheng (Buddhist monk's name) heard this and sighed, 'Disaster is probably coming.' In the eleventh month, Shi Hu (emperor of Later Zhao) held a grand banquet for his ministers in front of the Taiwu Hall. Fotucheng chanted, 'Hall, oh hall, thorns grow into a forest, about to ruin people's clothes.' Shi Hu ordered the stones under the hall to be dug up and examined, and indeed thorns were growing there. Fotucheng returned to the temple, looked at the Buddha statues, and said, 'Regretfully, I cannot properly adorn the Buddha statues.' He said to himself, 'Can I live for three more years?' He answered himself, 'No.' He then said, 'Can I live for two years, one year, a hundred days, a month?' He answered himself, 'No.' Then he said no more. He returned to his room and said to his disciple Fazuo, 'In the year of Wushen (348 AD), turmoil will begin to sprout; in the year of Jiyou (349 AD), the Shi clan's regime should perish. I will take my leave before the turmoil occurs.' He then sent someone to bid farewell to Shi Hu, saying, 'All things in the world must change, and life cannot be preserved. This illusory body of a poor monk has reached its end. Since I have received such great favor from you, I dare to inform you of this.' Shi Hu said sadly, 'I have not heard of him having any illness, and suddenly he says he is about to pass away.' He personally went out of the palace to comfort him. Fotucheng said to Shi Hu, 'Birth and death are the natural order of things. The length of life is predetermined and cannot be extended by human effort. What I still wish for is that the country will keep the principles of Buddhism in mind, and be generous in upholding the Dharma, building temples and making them magnificent, so that they may be worthy of your virtue, and you should be able to enjoy blessings. However, your administration is too harsh, and you abuse cruel punishments. If you do not reflect and correct yourself, you will not have blessings in the end. If you can calm your mind, change your thinking, and be kind to the people, then the country will be stable and prosperous, and both the clergy and laity will be fortunate and rely on you. I will exhaust my life and have no regrets after death.' Shi Hu wept sadly, knowing that he was about to pass away, and had a tomb dug for him. On the eighth day of the twelfth month, Fotucheng passed away at the Yegong Temple. This year was the fourth year of Emperor Mu of Jin, Yonghe (348 AD). Officials and commoners were in grief, and the whole country mourned. He lived to be one hundred and seventeen years old. Kumarajiva (name of a monk) This translates to Tongshou (literal translation of Kumarajiva). He was a native of Tianzhu (ancient name for India). His family had been state ministers for generations. Kumarajiva's reputation spread throughout the Western Regions, and his fame reached the Eastern countries. At that time, Fu Jian (emperor of Former Qin) presumptuously claimed the title of emperor in Guanzhong (place name). The king of a foreign country and the younger brother of the king of Qiuci (ancient kingdom name) both came to pay homage to Fu Jian. Fu Jian received the two kings in the main hall, and then said to Fu Jian that the Western Regions produced many treasures.
奇。乃請兵往定。以求內附。至苻堅建元十三年正月。太史奏云。有星見外國分野。當有大德智人。入輔中國。堅曰。朕聞西域有鳩摩羅什。襄陽有沙門道安。將非此耶。即遣使求之。十八年九月。堅遣驍騎將軍呂光。陵江將軍姜飛等。將前部王。及車師王等。率兵七萬。西伐龜茲。及烏耆諸國。臨發。堅餞光于建章宮。謂光曰。夫帝王應天而治。以子愛蒼生為本。豈貪其地而伐之。正以懷道之人故也。朕聞西國有鳩摩羅什。深解法相。善閑陰陽。為後學之宗。朕甚思之。賢哲者國之大寶。若克龜茲。即馳驛送什。光軍未到。什對龜茲王白純曰。國運衰矣。當有勍敵日下。宜恭承之。勿抗其鋒。鈍不從而戰。光遂破龜茲。殺純立純弟震為主。光既獲什。未測其智量。見年齒尚少。乃凡人戲之。強妻以龜茲王女。什拒而不受。辭甚苦到。乃飲以醇酒。不虧其節。或令騎牛。及乘惡馬。欲使墮落。什曾無異色。光慚愧而止。光還中路。置軍于山下。將士已休。什曰。不可在此。必見狼狽。宜徙軍隴上。光不納。至夜果大雨。洪潦暴起。水深數丈。死者數千。光始異之。什謂光曰。此兇亡之地。不宜淹留。歸中路。必有福地可居。光從之。至涼州。聞苻堅已為姚萇所害。光三軍縞素。大臨城南。於是竊號關外。稱年太安。頃
之。光卒。子紹襲位。光庶子纂殺紹自立。光弟保有子名超。殺纂斬首。立其兄隆為主。什停涼積年。萇聞高名。虛心要請。諸呂以什智計多解。恐為姚謀。不許東入。及萇卒。子興襲位。復遣敦請。興弘始三年三月有樹連理。生於廟庭。逍遙園。蔥變為𦶜。以為美瑞。謂智人應入。至五月。興遣隴西公碩德。西伐呂隆。隆軍大破。至九月。隆上表歸降。方得迎什入關。以其年十二月二十日。至於長安。興待以國師之禮。甚見優寵。晤言相對。則淹留終日。研微造盡。則窮年忘倦。自大法東被。始於漢明。涉歷魏晉。經論漸多。興少崇三寶。銳志講集。什既至止。仍請入西明閣。及逍遙園。譯出衆經。盡轉漢言。音譯流便。漸覽舊經。義多紕繆皆由先譯失旨。不與梵本相應。於是興使沙門僧䂮。僧遷。法欽。道流。道恒。道標。僧睿。僧肇等。八百餘人。咨受什旨。更令出大品。什持梵本。興執舊經以相仇校。文義圓通。眾心愜伏。興以佛道沖𨗉。乃著通三世論。以勖示因果。王公已下。並欽贊厥風。續出小品。金剛般若。十住。法華。維摩。思益。首楞嚴。持世。佛藏。菩薩藏。遺教。菩提。無行。呵欲。自在王。因緣觀。小無量壽。新賢劫。禪經。禪法要。禪要解。彌勒成佛。彌勒下生。十誦律。十誦戒本。菩薩
【現代漢語翻譯】 之後，鳩摩羅什（Kumārajīva，意為『童壽』）圓寂。其子鳩摩羅紹（Kumārajīva's son，鳩摩羅什之子）繼位。鳩摩羅什的庶子鳩摩羅纂（Kumārajīva's illegitimate son，鳩摩羅什的私生子）殺害鳩摩羅紹，自立為王。鳩摩羅什的弟弟鳩摩羅保（Kumārajīva's younger brother，鳩摩羅什的弟弟）有個兒子名叫鳩摩羅超（Kumārajīva's nephew，鳩摩羅什的侄子），他殺了鳩摩羅纂並將其斬首，擁立他的哥哥鳩摩羅隆（Kumārajīva's brother，鳩摩羅什的哥哥）為主。鳩摩羅什在涼州停留多年。姚萇（Yao Chang，後秦開國皇帝）聽聞鳩摩羅什的高名，虛心誠意地邀請他。但諸呂認為鳩摩羅什智謀過人，擔心他為姚秦所用，不允許他東入關中。等到姚萇去世，其子姚興（Yao Xing，後秦第二位皇帝）繼位，再次派遣使者懇切邀請。姚興弘始三年（401年）三月，有連理樹生長在廟庭和逍遙園，蔥變成了𦶜（一種香草），人們認為這是美好的祥瑞，預示著有智慧的人應當到來。到了五月，姚興派遣隴西公碩德（Shuo De，後秦大臣）向西討伐呂隆（Lü Long，後涼末代君主）。呂隆的軍隊大敗。到了九月，呂隆上表歸降，這才得以迎接鳩摩羅什入關。當年十二月二十日，鳩摩羅什到達長安。姚興以國師之禮待之，非常優待寵信。與鳩摩羅什晤談相對，常常整日不倦；研究精微奧妙之處，則終年不知疲倦。自從大法東傳，開始於漢明帝時期（Eastern Han Emperor Ming，東漢明帝時期），經歷了魏晉，經論逐漸增多。姚興年少時就崇尚三寶，立志講習佛法。鳩摩羅什到達后，姚興便請他進入西明閣和逍遙園，翻譯各種經典，全部譯成漢文。因為舊的譯本音譯不流暢，義理多有紕繆，都是由於先前的譯者沒有領會佛旨，與梵文原本不符。於是姚興讓沙門僧䂮（Seng Qian，僧人），僧遷（Seng Qian，僧人），法欽（Fa Qin，僧人），道流（Dao Liu，僧人），道恒（Dao Heng，僧人），道標（Dao Biao，僧人），僧睿（Seng Rui，僧人），僧肇（Seng Zhao，僧人）等八百餘人，聽從鳩摩羅什的指導，重新翻譯《大品般若經》。鳩摩羅什手持梵文原本，姚興拿著舊的譯本互相校對，文義圓融通達，眾人心悅誠服。姚興認為佛道深奧精微，於是著寫《通三世論》，用來勸勉人們重視因果報應。王公以下，都欽佩讚揚他的風範。後來又陸續譯出了《小品般若經》、《金剛般若經》、《十住經》、《法華經》、《維摩詰經》、《思益經》、《首楞嚴經》、《持世經》、《佛藏經》、《菩薩藏經》、《遺教經》、《菩提經》、《無行經》、《呵欲經》、《自在王經》、《因緣觀經》、《小無量壽經》、《新賢劫經》、《禪經》、《禪法要經》、《禪要解經》、《彌勒成佛經》、《彌勒下生經》、《十誦律》、《十誦戒本》、《菩薩戒本》。
【English Translation】 After that, Kumārajīva (meaning 'Child Longevity') passed away. His son, Kumārajīva's son, succeeded to the throne. Kumārajīva's illegitimate son killed Kumārajīva's son and established himself as king. Kumārajīva's younger brother had a son named Kumārajīva's nephew, who killed Kumārajīva's illegitimate son and beheaded him, establishing his elder brother, Kumārajīva's brother, as the ruler. Kumārajīva stayed in Liangzhou for many years. Yao Chang (founding emperor of Later Qin) heard of Kumārajīva's great reputation and sincerely invited him. However, the Lü family believed that Kumārajīva was too intelligent and feared that he would be used by Yao Qin, so they did not allow him to enter Guanzhong. When Yao Chang died, his son Yao Xing (second emperor of Later Qin) succeeded to the throne and again sent envoys to earnestly invite him. In the third year of Hongshi (401 AD) of Yao Xing, a conjoined tree grew in the temple courtyard and Xiaoyao Garden, and scallions turned into 𦶜 (a fragrant herb), which people considered to be auspicious omens, indicating that a wise person should arrive. In May, Yao Xing sent Duke Shuo De of Longxi to attack Lü Long (last ruler of Later Liang) to the west. Lü Long's army was defeated. In September, Lü Long submitted a memorial to surrender, and only then was Kumārajīva welcomed into Guanzhong. On the twentieth day of the twelfth month of that year, Kumārajīva arrived in Chang'an. Yao Xing treated him with the respect of a national teacher and greatly favored him. When conversing with Kumārajīva, he would often spend the entire day without tiring; when studying profound mysteries, he would forget about fatigue all year round. Since the Great Dharma spread eastward, starting from the time of Emperor Ming of the Eastern Han Dynasty (Eastern Han Emperor Ming), and through the Wei and Jin dynasties, the scriptures gradually increased. Yao Xing revered the Three Jewels from a young age and was determined to study the Dharma. After Kumārajīva arrived, Yao Xing invited him to enter the Ximing Pavilion and Xiaoyao Garden to translate various scriptures, all of which were translated into Chinese. Because the old translations were not fluent in transliteration and had many errors in meaning, all due to the previous translators not understanding the Buddha's intention and not corresponding to the Sanskrit original. Therefore, Yao Xing had more than eight hundred people, including the monks Seng Qian, Seng Qian, Fa Qin, Dao Liu, Dao Heng, Dao Biao, Seng Rui, and Seng Zhao, follow Kumārajīva's guidance and re-translate the Mahāprajñāpāramitā Sūtra. Kumārajīva held the Sanskrit original, and Yao Xing held the old translation to compare and collate, and the meaning of the text was harmonious and clear, and everyone was convinced. Yao Xing believed that the Buddha's path was profound and subtle, so he wrote the Treatise on the Three Periods of Time to encourage people to value cause and effect. Princes and nobles and below all admired and praised his style. Later, he successively translated the Smaller Prajñāpāramitā Sūtra, Diamond Sutra, Ten Stages Sutra, Lotus Sutra, Vimalakirti Sutra, Thinking of the Benefit Sutra, Śūraṅgama Sūtra, Holding the World Sutra, Buddha Treasury Sutra, Bodhisattva Treasury Sutra, Sutra of the Bequeathed Teachings, Bodhi Sutra, No-Action Sutra, Sutra of Reproaching Desires, King of Freedom Sutra, Sutra on the Observation of Conditions, Smaller Infinite Life Sutra, New Bhadrakalpa Sutra, Dhyana Sutra, Essentials of Dhyana Practice Sutra, Explanation of the Essentials of Dhyana Sutra, Maitreya's Buddhahood Sutra, Maitreya's Descent Sutra, Ten Recitation Vinaya, Ten Recitation Precepts, Bodhisattva Precepts.
戒本。成寔。十住。中百十二門。諸論。凡三百卷。
釋僧實
姓程。咸陽靈武人。幼懷雅亮。清卓不偷。嘗與諸僮共戲。或摘葉獻香。或聚砂成塔。知為信奉之漸。親眷愛結。年二十六。乃得剃落。有道原法師。擅名魏代。實往歸焉。隨見孝文。便蒙降禮。大和末。從原至洛。因遇勒那三藏。授以禪法。每處皇宮。咨問禪秘。於是尋師問道。備經循涉。雖三學通覽。偏以九次雕心。故得定水清澄。禪林榮蔚。兼又道契生知。化通關壤。勤整四儀。靜修三法。周太祖文皇。以魏大統中。下詔曰。師目麗重瞳。偏同虞舜。背隆傴僂。分似周公。德宇純懿。軌量難模。可昭玄三藏。言為世寶。至保定年。太祖又曰。師才深德大。宜庇道俗。以隆禮典。乃躬致祈請。為國三藏。實受之。益州大德。五十餘人。各懷經部。送像至京。以真諦妙宗。條以問實。既而慧心潛運。南北疏通。即為披決。洞出情外。並神而服之。於是陶化京華。久而逾盛。忽一旦告僧曰。急備香火。修理法事。誦觀世音。以救江南。某寺堂崩厄也。當爾之時。揚都講堂。正論法席。數百道俗。充滿其中。聞西北異香。及空中妓樂。合堂驚出。同共聞聽。堂歘摧壞。大眾無損。奏聞梁主。乃移以問周。果如實祐。大送珍寶。錫遺相續。而實但
【現代漢語翻譯】 現代漢語譯本 《戒本》、《成實論》、《十住毗婆沙論》、《中百十二門論》及其他論著，總計約三百卷。
釋僧實（Shi Sengshi）
僧實法師，俗姓程，是咸陽靈武人。他從小就懷有高雅的品格，清廉正直，從不做茍且之事。他曾經和一群孩童一起玩耍，有的摘取樹葉當做香來供奉，有的堆積沙土成為佛塔。由此可知他從小就具有信奉佛教的根基。他的親屬們都非常喜愛他。二十六歲時，他終於得以剃度出家。當時有位道原法師，在北魏時期享有盛名，僧實法師前去歸附他。孝文帝見到他后，便對他非常尊敬。大和年間（北魏年號），他跟隨道原法師前往洛陽，在那裡遇到了勒那三藏（Ratna，意為寶藏），勒那三藏傳授給他禪法。他經常在皇宮中，被皇帝諮詢禪定的奧秘。於是他開始尋師問道，歷經各地。雖然他對佛教的三學（戒、定、慧）都通曉，但他尤其注重九次第定（一種禪定修習方法）的修習，因此他的禪定如清水般澄澈，禪林也因此而繁榮昌盛。此外，他還具有天生的悟性，他的教化遍及關中地區。他勤于整肅自己的四威儀（行、住、坐、臥），靜心修習三法（戒、定、慧）。北周太祖文皇帝在西魏大統年間（535-551年）下詔說：『法師的眼睛裡有重瞳，很像虞舜。背部隆起，又有些駝背，很像周公。他的德行純正美好，他的行爲準則難以效仿。可以稱他為昭玄三藏，他的言論是世間的珍寶。』到了保定年間（561-565年），太祖又說：『法師的才能深厚，德行廣大，應該庇護僧人和俗人，以弘揚佛教的禮儀。』於是親自祈請他，作為國家的僧官。僧實法師接受了這一任命。益州有五十多位德高望重的高僧，各自帶著經書和佛像來到京城，用真諦（Paramārtha）的精妙教義，一條條地向僧實法師請教。僧實法師運用他的智慧，將南北方的佛學思想融會貫通，為他們一一解答，見解深刻透徹，使他們都心悅誠服。於是，他的教化在京城逐漸興盛。忽然有一天，他告訴僧眾說：『趕快準備香火，修整法事，誦唸觀世音菩薩的名號，以拯救江南。某寺的講堂將要崩塌了。』就在那個時候，揚州（今江蘇揚州）的講堂里，正在進行講法，數百名僧人和俗人聚集在那裡。他們聞到從西北方向傳來的奇異香味，以及空中傳來的音樂聲。整個講堂的人都驚慌地跑了出去，一起聽聞。講堂突然倒塌，但大眾卻沒有受到任何損傷。這件事上奏給了梁朝的皇帝，梁朝的皇帝又將此事告訴了北周。事情果然如僧實法師所預言的那樣。梁朝送來了大量的珍寶，接連不斷地贈送給僧實法師，但僧實法師只是
【English Translation】 English version 《Vinaya-pitaka》, 《Tattvasiddhi-sastra》, 《Dasabhumika-vibhasa-sastra》, 《Madhyamaka-dvadasanikaya-sastra》, and other treatises, totaling about 300 volumes.
釋僧實 (Shi Sengshi)
Master Shi Sengshi, whose lay surname was Cheng, was a native of Lingwu in Xianyang. From a young age, he possessed elegant virtues, being pure, upright, and never engaging in opportunistic behavior. He once played with other children, some picking leaves to offer as incense, others piling sand to form pagodas. This showed his innate inclination towards Buddhism. His relatives loved him dearly. At the age of twenty-six, he was finally able to be ordained as a monk. At that time, there was Master Daoyuan, who was renowned in the Northern Wei Dynasty, and Master Sengshi went to follow him. Emperor Xiaowen showed him great respect upon meeting him. During the Dàhé era (era name of Northern Wei Dynasty), he followed Master Daoyuan to Luoyang, where he encountered the Tripiṭaka master Ratna (meaning 'treasure'). Ratna transmitted the teachings of Chan (Zen) to him. He was often in the imperial palace, consulted by the emperor on the mysteries of meditation. Thus, he began to seek teachers and inquire about the Way, traveling extensively. Although he was versed in the three learnings (śīla, samādhi, prajñā), he particularly focused on cultivating the nine successive stages of meditation (a method of meditative practice), so his samādhi was as clear as pure water, and the Chan forest flourished as a result. Furthermore, he possessed innate wisdom, and his teachings spread throughout the Guanzhong region. He diligently regulated his four conducts (walking, standing, sitting, lying down), and quietly cultivated the three dharmas (śīla, samādhi, prajñā). Emperor Wen of the Northern Zhou Dynasty, during the Datong era (535-551 AD) of the Western Wei Dynasty, issued an edict saying: 'The Master's eyes have double pupils, resembling Emperor Shun. His back is hunched, somewhat like the Duke of Zhou. His virtue is pure and beautiful, and his standards of conduct are difficult to emulate. He can be called the Zhaoxuan Tripiṭaka, and his words are treasures of the world.' During the Baoding era (561-565 AD), the Emperor further said: 'The Master's talent is profound, and his virtue is great. He should protect monks and laypeople alike, in order to promote Buddhist rituals.' Thus, he personally requested him to serve as the national Sangha official. Master Sengshi accepted this appointment. More than fifty highly virtuous monks from Yizhou, each carrying scriptures and Buddha images, came to the capital to inquire about the profound teachings of Paramārtha, one by one, from Master Sengshi. Master Sengshi used his wisdom to integrate the Buddhist thoughts of the North and South, answering them one by one with profound and thorough insights, which convinced them all. Thus, his teachings gradually flourished in the capital. Suddenly one day, he told the monks: 'Quickly prepare incense and fire, repair the Dharma affairs, and recite the name of Avalokiteśvara Bodhisattva to save Jiangnan. The lecture hall of a certain temple is about to collapse.' At that very moment, in the lecture hall of Yangzhou (present-day Yangzhou, Jiangsu), a Dharma lecture was being given, and hundreds of monks and laypeople were gathered there. They smelled a strange fragrance coming from the northwest, as well as music from the air. The entire hall panicked and ran out together, listening together. The lecture hall suddenly collapsed, but the masses suffered no harm. This matter was reported to the Emperor of the Liang Dynasty, who in turn told the Northern Zhou about it. The matter was indeed as Master Sengshi had predicted. The Liang Dynasty sent a large amount of treasure, continuously gifting it to Master Sengshi, but Master Sengshi only
取三衣什物而已。余隨散之。由爾名振二國。事參至聖。以保定三年七月十八日。卒于大追遠寺。春秋八十有八。
佛䭾䟦陀羅
此云覺賢。迦維羅衛人。甘露飯王之苗裔也。父少亡。賢孤與母居。五歲復喪母。為外氏所養。從祖鳩婆利。聞其聰敏。悼其孤露。乃迎還度為沙彌。至年十七。與同學數人。習誦為業。眾皆一月。賢一日誦畢。其師嘆曰。賢一日敵三十夫也。及受具戒。修業精勤。博學群經。多所通達。少以禪律馳名。常欲遊方弘化。會有秦沙門知嚴。西至罽賓。慨然東顧曰。我諸同輩有道志。而不遇真匠。發悟莫由。即諮詢國眾。孰能流化東土。僉曰。有佛䭾䟦陀者。可以振維僧徒。宣授禪法。嚴要請苦至。賢遂愍而許焉。於是舍眾辭師。褁糧東逝。步驟三載。綿歷寒暑。既度蔥嶺。路經六國。國王矜其遠化。並傾資。奉至交趾。乃附舟海行。經一島下。賢以手指山曰。可止於此。舶主曰。客行惜日。調風難遇。不可停也。行二百餘里。忽風轉吹舶。還向島下。眾人方悟其神。咸師事之。聽其進止。后遇便風。同侶皆發。賢曰。不可動。舶主乃止。既而有先發者。一時覆敗。後於闇夜之中。忽令眾舶俱發。無肯從者。賢自起收䌫。唯一舶獨發。俄爾賊至。留者悉被抄害。頃之至青州東萊郡。
【現代漢語翻譯】 現代漢語譯本： 只拿走三衣和隨身物品而已，其餘的我都分發了。因為你的名聲震動了兩個國家，你的事蹟可以和聖人相比。你在保定三年（563年）七月十八日，在大追遠寺圓寂，享年八十八歲。
佛䭾䟦陀羅（Buddhabhadra）：
翻譯成漢語就是覺賢（Enlightened Worthy）。是迦維羅衛國人，甘露飯王（King Amrtodana）的後代。父親早逝，覺賢和母親一起生活。五歲時母親也去世了，由外祖父家撫養。他的祖父鳩婆利（Kubali）聽說他聰明敏捷，又憐憫他年幼喪親，於是把他接回家，度他出家做了沙彌。到了十七歲，他和幾個同學一起，以學習背誦經典為業。別人都要一個月才能背完的，覺賢一天就背完了。他的老師感嘆說：『覺賢一天能抵得上別人三十天。』等到他受了具足戒后，修行更加精進勤奮，廣泛學習各種經典，通達了很多道理。他年輕時就以擅長禪定和戒律而聞名，常常想要四處遊歷弘揚佛法。恰好有位來自秦地的沙門名叫知嚴，他西行到了罽賓國，感慨地回頭東望說：『我的同伴們都有修道的志向，但是遇不到真正的良師，無法得到啓發。』於是他向當地人打聽，誰能去東土弘揚佛法。大家都說：『有位佛䭾䟦陀羅（Buddhabhadra），可以振興僧團，傳授禪法。』知嚴多次懇請，非常誠懇。覺賢於是答應了他。於是他告別了大眾和師父，帶著乾糧向東而去。走了三年，經歷了無數的寒暑。他翻越了蔥嶺，路過了六個國家。各國的國王敬佩他遠道而來弘揚佛法，都傾盡資財供養他。到達交趾后，他乘船航行。經過一個小島時，覺賢用手指著山說：『可以在這裡停一下。』船主說：『客人趕路珍惜時間，順風很難遇到，不能停啊。』船行駛了二百多里，忽然風向轉變，船又吹回到了島下。大家這才明白了他的神奇之處，都把他當做老師一樣侍奉，聽從他的安排。後來遇到了順風，同伴們都要出發，覺賢說：『不能動。』船主於是停了下來。不久，先前出發的船隻，一時之間全部覆沒了。後來在黑夜之中，覺賢忽然讓所有的船隻一起出發，沒有人肯聽從。覺賢自己起身解開纜繩，只有一條船獨自出發了。一會兒，盜賊來了，留下的人全部被抄掠殺害。不久之後到達了青州東萊郡。
【English Translation】 English version: He only took the three robes and personal belongings; the rest I distributed. Because your name shook two countries, your deeds can be compared to those of a sage. You passed away on the eighteenth day of the seventh month of the third year of the Baoding era (563 AD), at the Great Zhuiyuan Temple, at the age of eighty-eight.
Buddhabhadra:
Translated into Chinese, it means 'Enlightened Worthy.' He was a native of Kapilavastu, a descendant of King Amrtodana. His father died early, and Buddhabhadra lived with his mother. When he was five years old, his mother also passed away, and he was raised by his maternal grandparents. His grandfather Kubali heard that he was intelligent and quick-witted, and also pitied him for losing his parents at a young age, so he took him home and ordained him as a Shramanera (novice monk). At the age of seventeen, he and several classmates devoted themselves to studying and reciting scriptures. Others took a month to recite, but Buddhabhadra finished reciting in one day. His teacher exclaimed, 'Buddhabhadra is equal to thirty men in one day.' After he received the full monastic precepts, he cultivated diligently and assiduously, studied various scriptures extensively, and understood many principles. He was famous for his expertise in meditation and discipline from a young age, and he often wanted to travel around to propagate the Dharma. It happened that a Shramana (monk) from the Qin region named Zhiyan traveled west to Kashmir, and he looked back east with emotion and said, 'My companions all have the aspiration to cultivate the Way, but they cannot find a true teacher and cannot be enlightened.' So he inquired among the local people, who could go to the Eastern Land to propagate the Dharma. Everyone said, 'There is a Buddhabhadra who can revitalize the Sangha and transmit the Dharma of meditation.' Zhiyan pleaded many times, very sincerely. Buddhabhadra then agreed to him. So he bid farewell to the assembly and his teacher, and set off eastward with dry provisions. He traveled for three years, experiencing countless cold and hot seasons. He crossed the Pamir Mountains and passed through six countries. The kings of each country admired him for traveling far to propagate the Dharma, and they all offered him their wealth. After arriving in Jiaozhi, he traveled by boat. When passing a small island, Buddhabhadra pointed to the mountain and said, 'We can stop here.' The captain said, 'Guests cherish time on the road, and favorable winds are hard to come by, so we cannot stop.' The boat traveled more than two hundred li, and suddenly the wind changed direction, and the boat was blown back to the island. Everyone then understood his miraculous power and served him as a teacher, following his arrangements. Later, when they encountered favorable winds, the companions wanted to set off, but Buddhabhadra said, 'Do not move.' The captain then stopped. Soon, the ships that had set off earlier were all overturned. Later, in the dark of night, Buddhabhadra suddenly ordered all the ships to set off together, but no one was willing to listen. Buddhabhadra himself got up and untied the ropes, and only one ship set off alone. A moment later, bandits arrived, and all those who stayed were plundered and killed. Soon after, they arrived at Donglai County in Qingzhou.
聞鳩摩羅什在長安。即往從之。什大欣悅。共論法相。振發占微。多所悟益。秦太子泓。欲聞賢說法。乃要命群僧。集論東宮。羅什與賢。數番往復什問曰。法雲何空。答曰。眾微成色。色無自性。故唯色常空。又問。既以極微破色空。復云何破一微。答曰。群師或破析一微。我意謂不爾。又問。微是常耶。答曰。以一微空故眾微空。眾微空故一微空。時寶云譯出此語。不解其意。餘日長安學僧。復請更釋。賢曰。夫法不自生。緣會故生。緣一微。故有眾微。微無自性。則為空故一微空中無眾微。眾微空中無一微。秦主姚興。專志佛法。供養三千餘僧。並往來宮闕。盛修人事。唯賢守靜。不與眾同。義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。請賢為譯匠。手執華嚴梵文。共沙門法業。慧義。慧嚴等。百有餘人。于道場譯出詮定。文旨會通。妙得經意。
釋道融
汲郡林慮人。十二出家。厥師愛其神彩。先令外學。往村借論語。竟不赍歸。于彼已誦。師借本覆之。不遺一字。嗟而異之。於是恣其遊學。迄至立年。才解英絕。聞羅什在關。特往咨稟。什見而奇之。謂姚興曰。昨見融公。復是大奇聰明釋子。興引見嘆重。敕入逍遙園。參正詳譯。因請什出菩薩戒本。並譯中論。始得兩卷。融復就講。剖析文
【現代漢語翻譯】 現代漢語譯本 聽說鳩摩羅什（Kumārajīva，一位著名的佛教翻譯家）在長安，我便前去追隨他。鳩摩羅什非常高興，我們一起探討佛法，闡發精微之處，我從中領悟受益很多。秦太子姚泓想聽我講法，於是邀請眾多僧人，在東宮舉行辯論。鳩摩羅什與我多次往復辯論。鳩摩羅什問道：『法如何是空的？』我回答說：『由眾多極微（smallest indivisible particles）組成，極微沒有自性，所以說色（form）常常是空的。』他又問：『既然用極微來破斥色空，又如何破斥一個極微呢？』我回答說：『有些法師會分析破斥一個極微，但我認為不必如此。』又問：『極微是常（eternal）嗎？』我回答說：『因為一個極微是空的，所以眾多極微也是空的；因為眾多極微是空的，所以一個極微也是空的。』當時寶云翻譯這段話，不理解其中的意思。後來長安的學僧又請我再次解釋，我說：『法不是自己產生的，而是因緣和合而生。因為有單個的極微，所以有眾多的極微。極微沒有自性，所以是空的，因此一個極微的空中沒有眾多的極微，眾多極微的空中也沒有一個極微。』 秦主姚興（394-416）一心向佛，供養三千多僧人，並讓他們出入宮廷，大興人事。只有我堅守清靜，不與他們同流合污。義熙十四年（418），吳郡內史孟顗、右衛將軍褚叔度，請我擔任翻譯，我親手拿著《華嚴經》（Avatamsaka Sutra）的梵文原本，與沙門法業、慧義、慧嚴等一百多人，在道場翻譯並詮釋確定經文，文義融會貫通，精妙地領會了經文的含義。
釋道融 道融是汲郡林慮人。十二歲出家，他的師父喜愛他的聰慧，先讓他學習儒家經典。有一次，他去村裡借《論語》，看完后沒有歸還，而是在那裡背誦了下來。師父借來原本對照，沒有遺漏一個字，師父驚歎他的才能，於是放縱他四處遊學。到了成年，他的才華更加出眾。聽說鳩摩羅什在關中，特地前去請教。鳩摩羅什見到他后，感到非常驚奇，對姚興說：『昨天我見到了道融，又是一個非常聰明有智慧的釋子。』姚興召見了他，非常讚賞和器重他，下令他進入逍遙園，參與校正和詳細翻譯佛經。因此，請鳩摩羅什翻譯出《菩薩戒本》，並翻譯《中論》，開始翻譯出兩卷。道融又就此進行講解，剖析文義。
【English Translation】 English version Hearing that Kumārajīva (a famous Buddhist translator) was in Chang'an, I immediately went to follow him. Kumārajīva was very pleased, and we discussed the Dharma together, elucidating subtle points, from which I gained much understanding and benefit. Prince Yao Hong of Qin wanted to hear me preach, so he invited many monks to hold a debate in the East Palace. Kumārajīva and I debated back and forth several times. Kumārajīva asked: 'How is Dharma empty?' I replied: 'It is composed of many paramāṇu (smallest indivisible particles), and paramāṇu have no self-nature, so form is always empty.' He then asked: 'Since you use paramāṇu to refute the emptiness of form, how do you refute a single paramāṇu?' I replied: 'Some Dharma masters analyze and refute a single paramāṇu, but I don't think it is necessary.' He asked again: 'Is paramāṇu eternal?' I replied: 'Because a single paramāṇu is empty, so are many paramāṇu; because many paramāṇu are empty, so is a single paramāṇu.' At that time, Bao Yun translated this passage, but did not understand its meaning. Later, the monks in Chang'an asked me to explain it again. I said: 'Dharma is not self-generated, but arises from the assembly of conditions. Because there is a single paramāṇu, there are many paramāṇu. Paramāṇu has no self-nature, so it is empty, therefore the emptiness of a single paramāṇu contains no many paramāṇu, and the emptiness of many paramāṇu contains no single paramāṇu.' The Qin ruler Yao Xing (394-416) was devoted to Buddhism, supporting more than three thousand monks, and allowing them to enter and leave the palace, engaging in grand affairs. Only I remained quiet and did not associate with them. In the fourteenth year of Yixi (418), Meng Yi, the Prefect of Wu Commandery, and Chu Shudu, the General of the Right Guard, invited me to be a translator. I personally held the Sanskrit original of the Avatamsaka Sutra, and together with the śrāmaṇa Fa Ye, Hui Yi, Hui Yan, and more than a hundred others, translated and interpreted the scriptures in the bodhimanda. The meaning of the text was thoroughly understood, and the meaning of the scriptures was subtly grasped.
Shi Daorong Daorong was from Linlu in Jiqun. He became a monk at the age of twelve. His teacher loved his intelligence and first had him study Confucian classics. Once, he borrowed the Analects from a village, but did not return it after reading it, but recited it there. The teacher borrowed the original to compare it, and not a single word was missing. The teacher was amazed by his talent, so he allowed him to travel and study everywhere. By the time he reached adulthood, his talent was even more outstanding. Hearing that Kumārajīva was in Guanzhong, he went to consult him. Kumārajīva was very surprised when he saw him, and said to Yao Xing: 'Yesterday I saw Daorong, another very intelligent and wise śrāmaṇa.' Yao Xing summoned him, praised and valued him very much, and ordered him to enter Xiaoyao Garden to participate in the correction and detailed translation of Buddhist scriptures. Therefore, he asked Kumārajīva to translate the Bodhisattva Prātimokṣa, and translated the Madhyamaka-kārikā, and began to translate two volumes. Daorong then lectured on this, analyzing the meaning of the text.
言。預貫終始。什又命融令講新法華。什自聽之。嘆曰。佛法之興。融其人也。俄而師子國。有一婆羅門。聰辨多學。西土俗書。罕不披誦。為彼國外道之宗。聞什在關。大行佛法。乃謂其徒曰。寧可使釋氏之風。獨傳震旦。而吾等不洽東國。遂駝負書。來入長安。姚興見其口眼便辟。頗亦惑之。婆羅門乃啟興曰。至道無方。各遵其事。今請與秦僧捔其辯力。隨有優者。即傳其化。興即許焉。時關中僧眾。相視缺然。莫敢當者。什謂融曰。此外道聦明殊人。捅言必勝。使無上大道在吾徒而屈。良可悲矣。若使外道得志。則法輪摧軸。豈可然乎。吾所睹。在君一人。融自顧才力不減。而外道經書。未盡披讀。乃密令人寫婆羅門所讀經目。一披即誦。后剋日論義。姚興自出。公鄉皆會闕下。關中僧眾。四遠畢集。融與婆羅門擬相訓抗。鋒辯飛玄。彼所不及。婆羅門自知辭理已屈。猶以廣讀為夸。融乃列其所讀書。並秦地經史。名目卷部。三倍多之。什因嘲之曰。君不聞大秦廣學。那忽輕爾遠來。婆羅門心愧悔伏。頂禮融足。旬日之中。無何而去。融后還彭城。常講說相續。依隨門徒。數盈三百。后卒于彭城。春秋七十四。所著法華。大品。金光明。十地。維摩等義疏。並行於世。
釋史宗
常著麻衣。世號麻
【現代漢語翻譯】 現代漢語譯本： 話說鳩摩羅什（含義：一位偉大的佛經翻譯家），他能預先貫通佛法的始終。鳩摩羅什又命令僧肇（含義：一位著名的佛教僧侶）講解新譯的《法華經》。鳩摩羅什親自聽講，讚歎說：『佛法的興盛，僧肇就是這個人啊！』不久，師子國（今斯里蘭卡）有一位婆羅門，聰明博學，西域的世俗書籍，沒有不通讀的，是那個國家外道的宗師。他聽說鳩摩羅什在關中（大致為今陜西一帶），大力弘揚佛法，就對他的門徒說：『難道能讓釋迦氏的學說，獨自在震旦（古代中國的稱謂）流傳，而我們卻不能在東國傳播嗎？』於是用駱駝馱著書籍，來到長安（今陜西西安）。姚興（後秦皇帝，394年-416年在位）見他口齒伶俐，頗為迷惑。婆羅門就對姚興說：『至高的道理沒有固定的方向，各自遵循自己所信奉的。現在請允許我和秦地的僧人較量辯論的能力，誰優勝，就傳播誰的教化。』姚興就答應了他。當時關中的僧眾，互相觀望，沒有人敢應戰。鳩摩羅什對僧肇說：『這位外道聰明過人，一開口必定會取勝。如果讓無上的大道在我們這裡受挫，實在可悲啊！如果讓外道得志，那麼法輪（佛法的象徵）就會被摧毀，這怎麼可以呢？我所期望的，就在你一人身上了。』僧肇自認為才學不減，但是外道的經書，沒有全部讀過，就秘密地讓人抄寫婆羅門所讀的經書目錄，讀了一遍就能背誦。後來確定日期進行辯論，姚興親自出席，官員鄉紳都聚集在宮闕之下，關中的僧眾，四面八方都趕來。僧肇和婆羅門相對抗辯，言辭鋒利玄妙，婆羅門無法企及。婆羅門自知辯論已經失敗，還以博覽群書來誇耀。僧肇就列出他所讀的書，以及秦地的經史，名目卷數，比他多三倍。鳩摩羅什因此嘲笑他說：『您沒聽說過大秦廣博好學嗎？怎麼輕率地遠道而來呢？』婆羅門內心慚愧悔恨，頂禮僧肇的腳。十天之內，不知去向。僧肇後來回到彭城（今江蘇徐州），經常講經說法，跟隨的門徒，多達三百人。後來在彭城去世，享年七十四歲。他所著的《法華經》、《大品般若經》、《金光明經》、《十地經》、《維摩詰經》等義疏，都在世上流傳。
釋史宗
經常穿著麻布衣服，世人稱他為麻（原文未完）
【English Translation】 English version: It is said that Kumārajīva (meaning: a great translator of Buddhist scriptures) could foresee and understand the beginning and end of the Buddha's teachings. Kumārajīva also ordered Sengzhao (meaning: a famous Buddhist monk) to explain the newly translated 'Lotus Sutra'. Kumārajīva listened to the lecture himself and exclaimed, 'The prosperity of Buddhism depends on this man, Sengzhao!' Soon, a Brahmin from the country of Simhala (present-day Sri Lanka), who was intelligent and erudite, having read almost all secular books of the Western Regions, and was the leader of the heretics in that country, heard that Kumārajīva was in Guanzhong (roughly present-day Shaanxi), vigorously promoting Buddhism. He said to his disciples, 'How can we allow the teachings of Shakya to spread exclusively in Zhen Dan (ancient name for China), while we cannot propagate them in the Eastern country?' So he loaded books on camels and came to Chang'an (present-day Xi'an, Shaanxi). Yao Xing (Emperor of Later Qin, reigned 394-416 AD) found him eloquent and was quite fascinated. The Brahmin then said to Yao Xing, 'The ultimate truth has no fixed direction; each should follow what they believe in. Now, please allow me to compete with the monks of Qin in debating skills. Whoever is superior will spread their teachings.' Yao Xing agreed. At that time, the monks in Guanzhong looked at each other, and no one dared to accept the challenge. Kumārajīva said to Sengzhao, 'This heretic is exceptionally intelligent and will surely win once he speaks. If the supreme truth is defeated here, it would be truly lamentable! If the heretic prevails, then the Dharma wheel (symbol of Buddhism) will be destroyed. How can we allow that? My hope lies in you alone.' Sengzhao, confident in his own talent, but having not read all the heretical scriptures, secretly had someone copy the catalog of books read by the Brahmin. After reading it once, he could recite it. Later, a date was set for the debate. Yao Xing attended in person, and officials and gentry gathered below the palace. Monks from all directions in Guanzhong came. Sengzhao and the Brahmin argued against each other, their words sharp and profound, beyond the Brahmin's reach. The Brahmin, knowing that his arguments had failed, still boasted of his extensive reading. Sengzhao then listed the books he had read, as well as the classics and histories of Qin, with three times as many titles and volumes. Kumārajīva then mocked him, saying, 'Have you not heard that Great Qin is broad and studious? Why did you rashly come from afar?' The Brahmin felt ashamed and remorseful, and prostrated himself at Sengzhao's feet. Within ten days, he disappeared. Sengzhao later returned to Pengcheng (present-day Xuzhou, Jiangsu), often lecturing on the scriptures, with as many as three hundred disciples following him. He later died in Pengcheng at the age of seventy-four. His commentaries on the 'Lotus Sutra', 'Mahaprajnaparamita Sutra', 'Golden Light Sutra', 'Ten Stages Sutra', 'Vimalakirti Sutra', etc., are all circulating in the world.
釋史宗 (Shi Zong)
He often wore hemp clothes, and people called him Ma (unfinished)
衣道士。常在廣陵白土埭。憑埭謳唱。引䋏以自欣暢。得直。隨以佈施。棲憩無定所。持高平檀祗。為江都令。聞而召來。應對機捷。無所拘滯。博達稽古。辯說玄儒。乃賦詩一首曰。有欲苦不足。無慾亦無憂。未若清虛者。帶索披玄裘。浮游一世間。泛若不繫舟。方當畢塵累。棲志且山丘。檀祗知非常人。遺布二十疋。悉以乞人。後有一道人。常赍一杖一箱。逼暮。來詣海鹽令云。欲數日行。暫倩一人。可見給不。令曰。隨意取之。乃選取守鵝鴨小兒。形服最醜者將去。倏忽之間。至一山上有屋。屋中有三道人。相見欣然共語。小兒不解。至日中。道人為小兒就主人索食。得一小甌食。狀如熟艾。食之饑止。向瞑。道人辭欲還。聞屋中人問云。君知史宗所在不。其謫何當竟。道人云。在徐州江北。廣陵白土埭上。計其謫亦竟也。屋中人便作書曰。因君與之。道人以書付小兒。比曉便至縣。與令相見云。欲少日停此。令曰大善。問箱中有何等。答曰書疏耳。道人常在聽事止眠。以箱杖著床頭。令使人夜偷取欲看之。道人已知。暮輒高懸箱杖。當下而臥。永不可得。后與令辭曰。吾欲小停。而君恒欲偷人。正爾便去耳。令呼先小兒問之。小兒云。道人令其捉杖。飄然而去。或聞足下波浪。並說山中人寄書。猶在小兒衣帶
【現代漢語翻譯】 現代漢語譯本 衣道士（指一位穿著道士服裝的人）。經常在廣陵（今江蘇揚州）白土埭（dài，指堤岸）一帶活動。他靠著在堤岸上唱歌來抒發自己的情感，得到報酬后，隨即用來佈施。他的住所不固定。高平人檀祗（tán zhī，人名）當時擔任江都（今江蘇揚州）縣令，聽說了衣道士的事蹟，便召他前來。衣道士應對敏捷，不拘泥於俗套，知識淵博，通曉古代文獻，擅長辯論玄學和儒學。於是，他作了一首詩說：『有慾望的人總覺得不夠，沒有慾望的人也沒有憂愁。不如清靜虛無的人，身穿黑色道袍，逍遙自在地遊蕩在人世間，像一艘沒有繫纜的船一樣漂浮不定。我將要了結塵世的牽累，把志向安放在山丘之中。』檀祗知道他不是普通人，贈送給他二十匹布，衣道士全部用來施捨給別人。 後來，有一個道人，經常帶著一根手杖和一個箱子，傍晚時分來到海鹽（今浙江海鹽）縣衙，對縣令說，『我想要出行幾天，想暫時借用一個人，可以給我安排一個嗎？』縣令說：『隨便你挑。』於是道人就挑選了看守鵝鴨的小孩，那個小孩長相和衣著都很醜陋，然後帶著他離開了。轉眼之間，他們來到一座山的山頂，山上有房屋，屋裡有三個道人，他們相見后非常高興地交談起來，小孩聽不懂他們在說什麼。到了中午，道人為小孩向主人要食物，得到一小碗食物，形狀像煮熟的艾草，小孩吃了后就不餓了。傍晚時分，道人告辭要回去。聽到屋裡的人問道：『您知道史宗（shǐ zōng，人名）在哪裡嗎？他的貶謫什麼時候才能結束？』道人說：『在徐州（今江蘇徐州）江北，廣陵白土埭上，估計他的貶謫也快結束了。』屋裡的人便寫了一封信說：『請您幫我把這封信交給他。』道人把信交給小孩。 天亮之前，他們就到了縣衙。道人與縣令相見，說道：『我想在這裡停留幾天。』縣令說：『太好了。』縣令問他的箱子里有什麼東西，道人回答說：『只是一些書信而已。』道人經常在聽事房裡睡覺，把箱子和手杖放在床頭。縣令派人晚上去偷取想看看裡面有什麼，道人已經知道了。每天晚上，道人都把箱子和手杖高高地懸掛起來，然後在下面睡覺，始終無法得手。後來，道人向縣令告辭說：『我想在這裡稍微停留一下，但是你總是想偷東西，我還是走吧。』縣令叫來之前那個小孩詢問情況，小孩說，道人讓他抓住手杖，然後就飄然而去。有人聽到道人腳下有波浪的聲音，並且說了山中人托他送信的事情，信現在還在小孩的衣帶里。
【English Translation】 English version A Daoist priest (referring to someone dressed in Daoist attire) often frequented the Baitudai (dài, referring to embankment) area of Guangling (present-day Yangzhou, Jiangsu). He expressed his emotions by singing on the embankment, and after receiving rewards, he immediately used them for almsgiving. His residence was not fixed. Tan Zhi (tán zhī, a personal name) from Gaoping, who was then the magistrate of Jiangdu (present-day Yangzhou, Jiangsu), heard about the Daoist priest's deeds and summoned him. The Daoist priest responded quickly, was not bound by conventions, was knowledgeable and versed in ancient literature, and was good at debating metaphysics and Confucianism. Therefore, he composed a poem saying: 'Those with desires always feel insufficient, those without desires have no worries. It is better to be like those who are pure and empty, wearing black Daoist robes, wandering freely in the world, floating like a boat without mooring. I am about to end the entanglements of the world and place my aspirations in the hills.' Tan Zhi knew that he was no ordinary person and gave him twenty bolts of cloth, which the Daoist priest used entirely to give alms to others. Later, a Daoist priest, often carrying a staff and a box, came to the Haiyan (present-day Haiyan, Zhejiang) county government office in the evening and said to the magistrate, 'I want to travel for a few days and would like to temporarily borrow someone. Can you arrange one for me?' The magistrate said, 'Choose anyone you like.' So the Daoist priest chose the child who guarded the geese and ducks, who was ugly in appearance and clothing, and then left with him. In the blink of an eye, they arrived at the top of a mountain, where there were houses, and in the houses were three Daoist priests. They were very happy to see each other and talked together, but the child did not understand what they were saying. At noon, the Daoist priest asked the host for food for the child, and he got a small bowl of food, shaped like cooked mugwort. The child was no longer hungry after eating it. In the evening, the Daoist priest bid farewell to return. He heard the people in the house ask, 'Do you know where Shi Zong (shǐ zōng, a personal name) is? When will his exile end?' The Daoist priest said, 'In Jiangbei, Xuzhou (present-day Xuzhou, Jiangsu), on the Baitudai of Guangling. It is estimated that his exile is about to end.' The people in the house then wrote a letter saying, 'Please help me deliver this letter to him.' The Daoist priest gave the letter to the child. Before dawn, they arrived at the county government office. The Daoist priest met with the magistrate and said, 'I want to stay here for a few days.' The magistrate said, 'Great.' The magistrate asked what was in his box, and the Daoist priest replied, 'Just some letters.' The Daoist priest often slept in the listening room, placing the box and staff at the head of the bed. The magistrate sent someone to steal it at night to see what was inside, but the Daoist priest already knew. Every night, the Daoist priest hung the box and staff high up, and then slept below, and it was never possible to get them. Later, the Daoist priest bid farewell to the magistrate and said, 'I wanted to stay here for a while, but you always want to steal things, I'd better leave.' The magistrate called the child who had been with him and asked about the situation. The child said that the Daoist priest told him to grab the staff, and then he floated away. Someone heard the sound of waves under the Daoist priest's feet, and also talked about the people in the mountains entrusting him to deliver a letter, which is still in the child's belt.
。令開看都不解。乃寫取。封其本書。令人送此小兒至白土埭。送與史宗。宗開書大驚云。汝那得蓬萊道人書耶。宗后南遊吳會。嘗過漁梁。見漁人大捕。宗乃上流洗浴。群魚皆散。后憩上虞龍山大寺。善談莊老。韜光隱跡。會稽謝邵魏邁之放之等。並篤論淵博。皆師焉。后同止沙門。夜聞宗共語者。頗說蓬萊上事。曉便不知宗之所之。陶淵明記。白土埭。遇三異法師。此其一也。
釋慧嚴
姓范。豫州人。年十二為諸生。博曉詩書。十六出家。又糟練佛理。迄甫立年。學洞群籍。聞什公在關。復從受學。訪正音義。多所異聞。后還京師。止東安寺。宋高祖素所知重。高祖后伐長安。要與同行。嚴曰。檀越此行。雖伐罪弔民。貧道事外之人。不敢聞命。帝苦要之遂行。及文帝在位。情好尤密。每見弘贊問佛法。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊恐秦楚論強兵之術。孫吳盡吞併之計。將無取於此。帝曰。此非戰國之具。良如卿言。何尚之曰。夫禮隱逸。則戰士怠。貴仁德。則兵氣衰。若以孫吳為志。茍在吞噬。亦無取堯舜之道。豈惟釋教而已耶。帝悅曰。釋門有卿。亦猶孔氏之有季路。所謂惡言不入于耳。帝自是信心乃立。始致意佛經。及見嚴與諸僧論道義。時顏延之著離識。及論檢。帝命嚴
【現代漢語翻譯】 現代漢語譯本：送信的人打開看也不明白，於是抄錄下來，封好那本書，讓人把這個小孩送到白土埭，交給史宗。史宗打開書大驚，說：『你從哪裡得到蓬萊道人的書？』史宗後來南遊吳會（地名），曾經路過漁梁，看見漁人大量捕魚。史宗便到上游洗浴，群魚都散開了。後來他住在上虞龍山大寺，擅長談論莊子和老子（指道家學說），韜光養晦。會稽（地名）的謝邵、魏邁之、放之等人，都學問淵博，都以他為師。後來他與沙門（和尚）同住，夜裡有人聽到史宗與人談話，頗多說到蓬萊仙境的事情，天亮后就不知道史宗去了哪裡。陶淵明記載，在白土埭，遇到三異法師，史宗就是其中一位。
釋慧嚴（人名）
姓范，豫州（地名）人。十二歲時是諸生（讀書人），博覽詩書。十六歲出家，又精通佛理，到三十歲左右，學識淵博。聽說鳩摩羅什（人名）在關中（地名），又跟隨他學習，訪求正確的音義，有很多不同的見解。後來回到京師，住在東安寺。宋高祖（劉裕，363年-422年，420年-422年在位）一向很瞭解器重他。高祖後來討伐長安（地名），要與他同行。慧嚴說：『檀越（施主，指皇帝）此行，雖然是討伐罪人，安撫百姓，貧道是事外之人，不敢奉命。』皇帝苦苦相邀，於是就去了。等到宋文帝（劉義隆，407年-453年，424年-453年在位）在位時，情誼更加親密。每次見到他都弘揚讚歎，詢問佛法。羊玄保進言說：『這些談論大概是關於天人的事情，哪裡是臣子應該參與的。我私下擔心秦國和楚國討論強大的軍事技術，孫武和吳起用盡吞併的計策，將不會採納這些。』皇帝說：『這些不是戰國時期的工具。』何尚之說：『如果推崇隱逸，那麼戰士就會懈怠；如果重視仁德，那麼兵氣就會衰弱。如果以孫吳為目標，只想著吞併，也不會採納堯舜之道，豈止是佛教而已呢？』皇帝高興地說：『佛門有你，就像孔子有季路（子路）。』所謂不聽壞話。皇帝從此信心堅定，開始關注佛經。等到他看到慧嚴與眾僧討論道義時，當時顏延之（人名）寫了《離識論》以及《論檢》，皇帝命令慧嚴
【English Translation】 English version: The messenger opened it but did not understand. So he copied it down, sealed the book, and had someone send the child to Baitudi, to be delivered to Shi Zong. Shi Zong opened the book and was greatly surprised, saying, 'Where did you get the book from the Taoist of Penglai?' Later, Shi Zong traveled south to Wu and Hui (place names), and once passed by Yuliang, where he saw fishermen catching a large number of fish. Shi Zong then bathed upstream, and all the fish scattered. Later, he stayed at the Longshan Great Temple in Shangyu, where he was good at discussing Zhuangzi and Laozi (referring to Taoist doctrines), keeping a low profile. Xie Shao, Wei Maizhi, Fangzhi, and others from Kuaiji (place name) were all erudite and took him as their teacher. Later, he lived with a Shamen (monk), and at night someone heard Shi Zong talking to someone, mostly about the affairs of the Penglai fairyland. In the morning, they did not know where Shi Zong had gone. Tao Yuanming recorded that he met the Three Extraordinary Masters in Baitudi, and Shi Zong was one of them.
釋慧嚴 (Shì Huìyán) (name of a person)
His surname was Fan, and he was from Yuzhou (place name). At the age of twelve, he was a student, widely reading poetry and books. At the age of sixteen, he became a monk, and he was also proficient in Buddhist principles. By the time he was around thirty, he was very knowledgeable. Hearing that Kumārajīva (name of a person) was in Guanzhong (place name), he followed him to study, seeking correct pronunciation and meaning, and had many different opinions. Later, he returned to the capital and stayed at the Dong'an Temple. Emperor Gaozu of the Song Dynasty (Liu Yu, 363-422, reigned 420-422) had always known and valued him. Emperor Gaozu later attacked Chang'an (place name) and wanted him to go with him. Huiyan said, 'Dānapati (patron, referring to the emperor), although this trip is to punish criminals and comfort the people, I am an outsider and dare not obey the order.' The emperor pleaded with him to go, so he went. When Emperor Wen of the Song Dynasty (Liu Yilong, 407-453, reigned 424-453) was in power, their friendship became even closer. Every time he saw him, he praised and asked about Buddhist teachings. Yang Xuanbao advised, 'These discussions are probably about the affairs of gods and humans, which are not matters that a minister should participate in. I am privately worried that the states of Qin and Chu are discussing strong military techniques, and Sun Wu and Wu Qi are exhausting their strategies of annexation, and they will not adopt these.' The emperor said, 'These are not tools of the Warring States period.' He Shangzhi said, 'If we promote reclusiveness, then the soldiers will become lazy; if we value benevolence and virtue, then the military spirit will decline. If we aim for the goals of Sun Wu, only thinking about annexation, we will not adopt the ways of Yao and Shun, let alone Buddhism?' The emperor happily said, 'The Buddhist community has you, just like Confucius had Ji Lu (Zi Lu).' So-called not listening to bad words. From then on, the emperor's faith was firm, and he began to pay attention to Buddhist scriptures. When he saw Huiyan discussing the meaning of the Way with the monks, at that time Yan Yanzhi (name of a person) wrote 'On the Separation of Consciousness' and 'On Examination', the emperor ordered Huiyan
辯其同異。往復終日。帝笑曰。公等今日。無愧支許。嚴后著無生滅論。及老子略注等。東海何承天。以博物著名。乃問嚴。佛國行用何歷。嚴云。天竺夏至之日。方中無影。所謂天中。於五行。土德。色尚黃。數尚五。八寸為一尺。十兩當此土十二兩。建辰之月為歲首。及討核分至。推挍薄蝕。顧步光影。其法甚詳。宿度年紀。咸有條例。承天無所厝難。后婆利國人來。果同嚴說。初大涅槃經。品數疏簡。初學難以厝怌。嚴乃共慧觀。謝靈運等。依泥洹本。加之品目。夢見一人。形狀極偉。厲聲謂嚴曰。涅槃尊經。何以趣加酙酌。嚴覺已惕然。乃更集僧。欲收前本。時識者咸云。此蓋欲誡厲後人耳。若必不應者。何容即時方夢。嚴以為然。頃之又夢神人告曰。君以弘經之力。必當見佛也。以宋元嘉二十年。卒于東安寺。春秋八十有一。
釋僧亮
少以戒行著名。欲造丈六金像。用銅不少。非細乞能辦。聞湘州界銅溪。伍子胥廟。多有銅器。而廟甚威嚴。無人敢近。亮聞而造焉。告刺史張劭。借健人百頭。大船十艘。劭曰廟既靈驗。犯者必斃。且有蠻人守護。詎可得耶。亮曰若果福德。與檀越共。如其有咎。躬自當之。劭即給人船。三日三夕。行至廟所。亮與手力。一時俱進。去廟屋二十許步。有兩銅鑊
【現代漢語翻譯】 現代漢語譯本：辨別他們的相同和不同之處，一來一往爭論一整天。宋文帝笑著說：『你們今天，真不愧是支遁和許詢啊。』嚴道後期撰寫了《無生滅論》，以及《老子略注》等。東海人何承天，以博學多聞著名，於是問嚴道期：『佛國通行使用什麼曆法？』嚴道期說：『在天竺（印度）夏至這一天，正午時陽光垂直沒有影子，這就是所謂的「天中」。在五行中，屬於土德，顏色崇尚黃色，數字崇尚五。八寸為一尺，十兩相當於這裡的十二兩。以建辰之月（三月）為歲首。』並且詳細地探討了二分二至，推算比較日食，觀察陽光的移動。他們的歷法非常詳細，星宿的度數和紀年，都有條理。何承天無話反駁。後來婆利國（古代西域國家）的人來，果然和嚴道期說的一樣。最初的《大涅槃經》品目數量疏漏簡略，初學者難以理解。嚴道期於是和慧觀、謝靈運等人，依據《泥洹本》，增加了品目。夢見一個人，形狀非常高大，嚴厲地對嚴道期說：『《涅槃尊經》，為什麼要隨意增加修改？』嚴道期醒來後感到害怕。於是再次召集僧人，想要收回之前的版本。當時有見識的人都說：『這大概是想要告誡後人罷了。如果一定是不應該修改的，怎麼會立刻就託夢呢？』嚴道期認為有道理。不久后又夢見神人告訴他說：『您憑藉弘揚佛經的力量，必定會見到佛的。』在宋元嘉二十年（443年），在東安寺去世，享年八十一歲。 釋僧亮 僧亮法師從小就以持戒修行而聞名。他想要建造一尊一丈六尺高的金像（佛像的一種，高一丈六尺），需要大量的銅，不是小小的佈施能夠辦到的。聽說湘州境內銅溪的伍子胥廟，有很多銅器，但是廟宇非常威嚴，沒有人敢靠近。僧亮法師聽說了這件事就前往那裡，告訴刺史張劭，借一百個身強力壯的人和十艘大船。張劭說：『廟宇既然非常靈驗，冒犯的人一定會死。而且還有蠻人守護，怎麼可能得到呢？』僧亮法師說：『如果真的是有福德，就和您一起分享。如果真的有過錯，我自己承擔。』張劭就給他人和船。三天三夜，到達廟宇所在地。僧亮法師和手下的人，一起前進。距離廟宇房屋二十多步遠，有兩口銅鼎。
【English Translation】 English version: They debated their similarities and differences, arguing back and forth all day long. Emperor Wen of Song laughed and said, 'You gentlemen today are truly worthy of being compared to Zhi Dun and Xu Xun.' Yan Daoqi later wrote 'Treatise on Non-Origination and Non-Cessation,' as well as 'Brief Commentary on Laozi,' etc. He Cheng-tian of Donghai, known for his extensive knowledge, then asked Yan Daoqi, 'What calendar is commonly used in the Buddhist lands?' Yan Daoqi said, 'In Tianzhu (India), on the day of the summer solstice, the sun is directly overhead at noon without casting a shadow, which is called 'the center of heaven.' In the Five Elements, it belongs to the virtue of Earth, the color is yellow, and the number is five. Eight inches make one foot, and ten taels are equivalent to twelve taels here. The month of Jianchen (March) is taken as the beginning of the year.' And he discussed in detail the solstices and equinoxes, calculated and compared solar eclipses, and observed the movement of sunlight. Their calendar was very detailed, and the degrees of the constellations and the years were all organized. He Cheng-tian had nothing to refute. Later, people from the country of Poluo (an ancient country in the Western Regions) came, and they said the same thing as Yan Daoqi. The initial 'Great Nirvana Sutra' had sparse and simple categories, making it difficult for beginners to understand. Yan Daoqi then, together with Hui Guan, Xie Lingyun, and others, added categories based on the 'Nirvana Original Text.' He dreamed of a person, extremely tall in stature, who sternly said to Yan Daoqi, 'Why do you arbitrarily add and modify the 'Venerable Nirvana Sutra'?' Yan Daoqi woke up feeling frightened. So he gathered the monks again, wanting to retrieve the previous version. At that time, knowledgeable people all said, 'This is probably to warn later generations. If it was definitely not something that should be modified, how could there be a dream immediately?' Yan Daoqi thought it made sense. Soon after, he dreamed again that a divine person told him, 'By the power of propagating the scriptures, you will surely see the Buddha.' In the twentieth year of Yuanjia of the Song Dynasty (443 AD), he passed away at Dong'an Temple, at the age of eighty-one. 釋僧亮 (Shi Sengliang) Venerable Sengliang was known from a young age for upholding the precepts and practicing diligently. He wanted to build a sixteen-foot-tall golden statue (a type of Buddha statue, sixteen feet tall), which required a large amount of copper, not something that small donations could accomplish. He heard that the Wu Zixu Temple in Tongxi, within the borders of Xiangzhou, had many bronze objects, but the temple was very imposing, and no one dared to approach it. Venerable Sengliang heard about this and went there, telling the governor Zhang Shao that he needed to borrow a hundred strong men and ten large boats. Zhang Shao said, 'Since the temple is very efficacious, those who offend it will surely die. Moreover, there are barbarians guarding it, how can you possibly obtain it?' Venerable Sengliang said, 'If it is truly a matter of merit and virtue, I will share it with you. If there is truly any fault, I will bear it myself.' Zhang Shao then gave him the men and boats. After three days and three nights, they arrived at the temple. Venerable Sengliang and his men advanced together. About twenty steps away from the temple buildings, there were two bronze cauldrons.
。容百餘斛。中有巨蛇。長十餘丈。出遮行路。亮乃正儀執錫。咒愿數十言。蛇忽然而隱。俄見一人。秉竹笏而出雲。聞法師道業非凡。營福事重。今特相隨喜。於是令人輦取。廟銅既多。十未取一。而舫已滿。惟神床頭有一唾壺。中有一蝘蜓。長二尺許。乍出乍入。亮不取而去。遇風利。群蠻追不能及。還都鑄像既成。惟焰光未備。宋文帝為造金薄圓光。安置彭城寺。至宋太始中。明帝移像湘宮寺。
釋法愿
姓鐘。穎川長社人。祖世避難。移居吳興長城。愿嘗以鏡照面云。我不久當見天子。於是出都住沈橋。以傭相自業。宗殼沈慶之微時。經請願相。愿曰。宗君應為三州刺史。沈君當位極三公。如是歷相。所驗非一。遂有聞于宋太祖。太祖見之。取治囚。及一仆。美顏色者。飾以衣冠。令愿相之。愿指囚曰。君多危難。下階便應著鉗鎖。謂仆曰。君是下賤人。乃暫得免耶。帝異之。即敕住後堂。知陰陽秘術。后少時。啟求出家。為上定林遠公弟子。及孝武龍飛。宗殼出鎮廣州。攜愿同往。奉為五戒之師。會譙王構逆。羽檄嶺南。殼以咨愿。愿曰隨君來。誤殺人。今太白犯南鬥。法應殺大臣。宜速改計。必得大勛。果如願言。殼遷豫州刺史。復攜同行。及竟陵王誕舉事。愿陳諫亦然。愿后與刺史。共欲
【現代漢語翻譯】 現代漢語譯本：可容納一百多斛（容量單位）的船中，有一條巨大的蛇，身長十餘丈，出來阻擋道路。釋法亮於是整理衣冠，手持錫杖，唸誦咒語數十句，蛇忽然消失不見。不久，出現一個人，手持竹笏走出來說：『聽說法師的道業非凡，營建佛寺是重要的功德，現在特來隨喜。』於是讓人用車運取廟中的銅，即使取了十分之一，船也已經滿了。只有神床頭有一個唾壺，裡面有一隻蝘蜓（壁虎），長約二尺，時而出入。釋法亮沒有取走它就離開了。遇到順風，蠻人追趕不上。回到都城鑄造佛像完成後，只有火焰光環還沒有準備好。宋文帝（劉義隆，407年-453年，424年-453年在位）為此製造了金箔圓光，安置在彭城寺。到了宋明帝太始年間（465年-472年），明帝（劉彧，439年-472年，465年-472年在位）將佛像移到了湘宮寺。
釋法愿
姓鐘，是穎川長社人。他的祖輩爲了躲避戰亂，遷居到吳興長城。釋法愿曾經用鏡子照著自己的臉說：『我不久將要見到天子。』於是離開都城，住在沈橋，以給人做傭工看相為職業。宗殼、沈慶之在地位卑微的時候，經過他那裡看相。釋法愿說：『宗君應該會成為三州刺史，沈君將會位極三公。』像這樣給人看相，應驗的例子不止一個。於是他的名聲傳到了宋太祖（劉裕，363年-422年，420年-422年在位）那裡。太祖召見了他，讓他給一個犯人和一個容貌美麗的僕人看相，僕人被穿戴上官服。釋法愿指著犯人說：『你有很多危難，走下臺階就應該戴上刑具。』對僕人說：『你本來是**人，才暫時得以倖免嗎？』皇帝感到驚異。於是下令讓他住在後堂，瞭解陰陽秘術。後來不久，他請求出家，成為上定林寺遠公（慧遠，334年-416年）的弟子。等到孝武帝（劉駿，430年-464年，453年-464年在位）即位，宗殼出鎮廣州，帶著釋法愿一同前往，奉他為五戒之師。恰逢譙王（劉義季）謀反，告急的文書傳到嶺南。宗殼向釋法愿詢問。釋法愿說：『跟隨你來，會誤殺人。現在太白星侵犯南斗星，按照天象應該誅殺大臣，應該趕快改變計劃，一定能獲得大功。』結果正如釋法愿所說。宗殼升任豫州刺史，又帶著他一同前往。等到竟陵王（劉誕）舉兵作亂，釋法愿的勸諫也是如此。釋法愿後來與刺史，共同想要
【English Translation】 English version: In a boat capable of holding over a hundred 'hu' (a unit of volume), there was a giant snake, more than ten 'zhang' (a unit of length) long, blocking the road. Shi Faliang then arranged his robes, held his tin staff, and chanted dozens of lines of mantras. The snake suddenly disappeared. Soon, a person appeared, holding a bamboo tablet and said, 'I heard that the Dharma Master's practice is extraordinary, and building Buddhist temples is a great merit. Now I specially come to rejoice.' So he ordered people to transport the copper from the temple. Even after taking only one-tenth, the boat was already full. Only at the head of the divine bed was a spittoon, in which there was a gecko, about two 'chi' (a unit of length) long, sometimes coming out and sometimes going in. Shi Faliang did not take it and left. Encountering favorable winds, the barbarians could not catch up. After returning to the capital and casting the Buddha statue, only the halo of flames was not yet ready. Emperor Wen of Song (Liu Yilong, 407-453, reigned 424-453 AD) made a gold foil halo for this purpose and placed it in Pengcheng Temple. During the Tai Shi era of Emperor Ming of Song (Liu Yu, 439-472, reigned 465-472 AD), Emperor Ming moved the statue to Xiangong Temple.
Shi Fayuan
His surname was Zhong, and he was from Changshe in Yingchuan. His ancestors moved to Changcheng in Wuxing to avoid war. Fayuan once looked at his face in a mirror and said, 'I will soon see the Son of Heaven.' So he left the capital and lived in Shenqiao, making a living by working as a physiognomist. When Zong Ke and Shen Qingzhi were of humble status, they passed by him for physiognomy. Fayuan said, 'Lord Zong should become the governor of three provinces, and Lord Shen will reach the highest position of the three dukes.' Like this, the examples of his physiognomy coming true were not just one. So his fame reached Emperor Taizu of Song (Liu Yu, 363-422, reigned 420-422 AD). Taizu summoned him and asked him to give physiognomy to a prisoner and a servant with beautiful features, who was dressed in official robes. Fayuan pointed to the prisoner and said, 'You have many dangers, and you should be put in shackles as soon as you step down the stairs.' He said to the servant, 'Are you originally a ** person, and only temporarily spared?' The emperor was amazed. So he ordered him to live in the back hall and learn the secret arts of yin and yang. Later, after a short time, he requested to become a monk and became a disciple of Master Yuan of Shangdinglin Temple (Huiyuan, 334-416). When Emperor Xiaowu (Liu Jun, 430-464, reigned 453-464 AD) ascended the throne, Zong Ke went to Guangzhou to govern, taking Fayuan with him and honoring him as a teacher of the five precepts. Coincidentally, Prince Qiao (Liu Yiji) rebelled, and urgent documents were sent to Lingnan. Zong Ke asked Fayuan for advice. Fayuan said, 'Following you will lead to wrongful killings. Now the planet Venus is invading the constellation of the Southern Dipper, and according to the celestial phenomena, ministers should be killed. You should quickly change your plans, and you will surely achieve great merit.' The result was as Fayuan said. Zong Ke was promoted to the governor of Yuzhou and took him along again. When Prince Jingling (Liu Dan) raised troops in rebellion, Fayuan's advice was the same. Fayuan later, together with the governor, wanted to
減眾僧床腳。令依八指之制。時沙門僧導。獨步江西。謂愿濫匡其士。頗有不平之色。遂致聞于孝武。即敕愿還都。帝問愿。何故詐菜食。愿答菜食已來十餘年。帝敕直合沈攸之。強逼以肉。遂折前兩齒。不𢌞其操。帝大怒。敕罷道。作廣武將軍。直華怵佛殿。愿雖行同俗人。而棲心禪戒。未嘗虧節。有頃帝崩。昭太后令聽還道。以正勝寺居之。齊高帝親事幼主。恒不測其憂。每以咨愿。愿曰。后七月當定。果如其言。及高帝即位。事以師禮。武帝嗣興。亦盡師敬。文惠太子。嘗往寺問訊。愿既不命令坐。文惠作禮而立。乃謂愿曰。葆吹清鐃。以為供養。其福云何。愿曰。昔菩薩八萬妓樂供養佛。尚不如至心。今吹竹管子。打死牛皮。此何足道。其王侯妃。及四遠士庶。並從受戒。悉遵師禮。愿又善唱導。及依經說法。俄而𥨊疾。時寺側遭燒。寺在下風。煙𦦨將及。弟子欲輿愿出寺。愿曰。佛若被燒。我何用活。即苦心歸命。於是三面皆焚。唯寺不燼。齊永元二年。年八十七卒。
釋曇無最
姓董。武安人。少稟道化。名垂朝野。諷誦經論。堅持律部。偏愛禪那。心虛靜謐。時行汲引。咸所推宗。兼博貫玄儒。尤明論道。最猒世情重。將捐四部。行施獎誨。多以戒禁為先。曾於邯鄲崇尊寺說戒。徒眾千餘
【現代漢語翻譯】 現代漢語譯本 減少眾僧的床腳高度，使其符合八指的規定。當時，沙門（佛教出家人的通稱）僧導在江西一帶享有盛名，認為愿法師濫竽充數，頗有不滿之色，於是這件事傳到了孝武帝（東晉孝武帝司馬曜，362-396年）那裡。孝武帝便下令讓愿法師返回都城。皇帝問愿法師：『你為何要假裝吃素？』愿法師回答說：『吃素已經有十多年了。』皇帝命令直合沈攸之（人名），強迫他吃肉，愿法師便折斷了前面的兩顆牙齒，也沒有改變他的操守。皇帝大怒，下令罷免了他的僧人身份，讓他擔任廣武將軍。直華害怕佛殿被毀。愿法師雖然行為與俗人一樣，但內心卻安住在禪定和戒律之中，從未虧損自己的節操。不久，孝武帝駕崩，昭太后（應為皇太后）下令允許他恢復僧人身份，讓他住在正勝寺。齊高帝（南齊高帝蕭道成，427-482年）親自侍奉年幼的君主，常常無法預料他的憂慮，每次都向愿法師請教。愿法師說：『七個月后就能安定下來。』結果正如他所說的那樣。等到高帝即位，便以對待老師的禮節來對待他。武帝（南朝梁武帝蕭衍，464-549）繼承皇位后，也對他非常尊敬。文惠太子（人名）曾經前往寺廟問候他，愿法師既不命令他坐下，文惠太子便行禮後站立著。文惠太子對愿法師說：『用樂器演奏清妙的音樂，以此作為供養，會有什麼福報呢？』愿法師說：『過去菩薩用八萬種歌舞音樂供養佛，尚且不如至誠之心。現在吹奏竹管樂器，敲打死牛皮製作的樂器，這又算得了什麼呢？』那些王侯妃嬪，以及四面八方的士人和百姓，都向他求受戒律，都遵從對待老師的禮節。愿法師又擅長唱導（一種佛教宣講形式），以及依據經典說法。不久，他得了疾病。當時，寺廟旁邊發生了火災，寺廟位於下風處，煙火即將蔓延到寺廟。弟子們想要抬著愿法師離開寺廟，愿法師說：『如果佛像被燒燬，我活著還有什麼用？』於是他一心一意地歸命佛。結果三面都被燒燬，只有寺廟沒有被燒燬。齊永元二年（500年），愿法師以八十七歲高齡去世。
釋曇無最（人名）
姓董，是武安人。他從小就稟承了道教的教化，名聲傳遍朝野。他諷誦經論，堅持律部的戒律，尤其喜愛禪定，內心虛空而寧靜。他時常接引後學，大家都推崇他。他兼通玄學和儒學，尤其精通論道。曇無最厭惡世俗的情感，將要捐獻四部之財，施行佈施，獎掖教誨，大多以戒律為先。他曾經在邯鄲崇尊寺說戒，徒眾有一千多人。
【English Translation】 English version He reduced the height of the monks' beds to conform to the eight-finger standard. At that time, the Shramana (a generic term for Buddhist renunciates) Sengdao was renowned throughout Jiangxi, and he considered Yuan to be an imposter, showing considerable displeasure. This reached the ears of Emperor Xiaowu (Emperor Xiaowu of the Eastern Jin Dynasty, Sima Yao, 362-396 AD), who ordered Yuan to return to the capital. The Emperor asked Yuan, 'Why do you pretend to be a vegetarian?' Yuan replied, 'I have been a vegetarian for more than ten years.' The Emperor ordered Zhihe Shen Youzhi (personal name) to force him to eat meat, and Yuan broke his two front teeth rather than compromise his principles. The Emperor was furious and ordered him to be dismissed from his monastic status and made a General of Guangwu. Zhihua feared for the Buddha hall. Although Yuan's actions were like those of a layman, his heart dwelled in meditation and precepts, and he never compromised his integrity. Soon after, Emperor Xiaowu passed away, and Empress Dowager Zhao (should be Empress Dowager) ordered that he be allowed to return to his monastic life and reside in Zheng Sheng Temple. Emperor Gao of Qi (Emperor Gao of Southern Qi, Xiao Daocheng, 427-482 AD) personally attended to the young ruler and was often uncertain of his worries, so he always consulted Yuan. Yuan said, 'In seven months, things will be settled.' And it was as he said. When Emperor Gao ascended the throne, he treated him with the respect due to a teacher. Emperor Wu (Emperor Wu of the Liang Dynasty, Xiao Yan, 464-549 AD), who succeeded him, also showed him the utmost respect. Crown Prince Wenhui (personal name) once visited the temple to inquire after him. Yuan neither ordered him to sit down, nor did Wenhui sit, but stood after bowing. Crown Prince Wenhui said to Yuan, 'What merit is there in using musical instruments to make offerings?' Yuan said, 'In the past, Bodhisattvas used eighty thousand kinds of music to make offerings to the Buddha, but that was not as good as a sincere heart. Now you are playing bamboo flutes and beating instruments made of dead cowhide, what is the value of that?' The princes, consorts, and scholars and commoners from all directions all sought precepts from him and followed the etiquette due to a teacher. Yuan was also skilled in chanting and guiding (a form of Buddhist preaching) and expounding the Dharma according to the scriptures. Soon after, he fell ill. At that time, a fire broke out next to the temple, and the temple was downwind, so the fire was about to spread to the temple. The disciples wanted to carry Yuan out of the temple, but Yuan said, 'If the Buddha image is burned, what is the use of my living?' So he wholeheartedly took refuge in the Buddha. As a result, three sides were burned, but only the temple was not burned. In the second year of Yongyuan of the Qi Dynasty (500 AD), Yuan passed away at the age of eighty-seven.
Shi Tanwuzui (personal name)
His surname was Dong, and he was a native of Wu'an. From a young age, he was influenced by Taoist teachings, and his reputation spread throughout the court and the countryside. He recited scriptures and treatises, adhered to the precepts of the Vinaya, and especially loved meditation, his heart being empty and tranquil. He often guided later learners, and everyone revered him. He was versed in both metaphysics and Confucianism, and especially proficient in discussing the Dao. Tanwuzui detested worldly emotions and was about to donate the fourfold wealth, practice charity, and encourage teaching, mostly prioritizing precepts. He once preached the precepts at Chongzun Temple in Handan, and there were more than a thousand disciples.
。並是常隨門學。至四月三十日。布薩行籌。依位授受。常計之外。增長六十。最居座端。深怪其異。既無外眾。通夕懷疑。明旦重推。有人見從邯鄲城西而來者。並異倫大德。衣服正怙。翔步閑雅。亦有見從鼓山東面而來。或於中路逢者。皆云往赴崇尊。聽僧說戒。如是數般節級。勘其年齒相扶。人數多少。恰滿六十。是幽靈遐降也。后敕住洛都融覺寺。廊宇充溢。周於三里。最善弘敷導。妙達涅槃華嚴。僧徒千人。常業無怠。天竺沙門菩提留支。見而禮之。號為東土菩薩。嘗讀最之所撰大乘義章。每彈指唱善。翻為梵字。寄傳大夏。彼方讀者。皆東向禮之為聖人。然其常以弘法為任。元魏正光元年。明帝加朝服大赦。請釋李兩宗上殿。齋訖。侍中劉滕宣敕。請諸法師等。與道士論義。時清通觀道士姜斌。與最對論。帝問佛與老子同時不。姜斌曰。老子西入化胡成佛。佛以為侍者。文出老子開天經。據此明是同時。最問曰。老子同何王而生。何年西入。斌曰。當週定王三年。在楚國陳州苦縣厲鄉曲人里。九月十四日夜生。蕳王四年為守藏吏。敬王元年。年八十五。見周德陵遲。遂與散關令尹喜。西入化胡。約斯明矣。最曰。佛當週昭王。二十四年。四月八日生。昭王五十二年。二月十五日滅度。計入涅槃。經三百四
十五年。始到定王三年。老子方生。生已年八十五。至敬王元年。凡經四百三十年。乃與尹喜西遁。此乃年載懸殊。無乃謬乎。斌曰。若如來言。出何文紀。最曰。周書異記。漢法本內傳。並有明文。斌曰。孔子製法。聖人當明。于佛迥無文志何耶。最曰。孔氏三備十經。佛之文言。出在中備。仁者識同管窺。覽不弘遠。何能自達。帝遺尚書令元又宣敕。道士姜斌。論無宗旨。宜令下席。又議開天經。是誰所說。中書侍郎魏收。尚書郎祖瑩。就觀取經。太尉肖綜。太傅李實。衛尉許伯桃。吏部尚書邢欒。散騎常侍溫子升等。一百七十人。讀訖奏云。老子止著五千文。余無言說。臣等所議。姜斌罪當惑眾。帝時加斌極刑。西國三藏法師。菩提留支。苦諫乃止。配徒馬邑。最學優魏史。籍甚騰聲。遂使達儒朝士。降階設敬。接足歸依。佛法中興。惟其開務。后不測其終。
釋智炫者
益州城都人。姓徐。初生。室有光彩。少出家。入京聽學。數年遂擅名京洛。會周武帝廢佛法。欲存道教。乃下詔。集諸僧道士。試取優長者留。庸淺者廢。於是詔華野高僧。方岳道士。千里外有妖術者。大集京師。于太極殿陳設高座。帝自躬臨。敕道士先登。時有道張賓。登高唱言曰。原夫人道清虛。淳一無雜。祈恩請福。上通
【現代漢語翻譯】 現代漢語譯本： （周）定王三年（公元前604年），老子才出生。出生時已經八十五歲。到（周）敬王元年（公元前519年），總共經過四百三十年。於是與尹喜向西遁去。這年代記載懸殊，難道不是謬誤嗎？姜斌說：『如果像你所說，出自什麼文獻記載？』甄最說：『《周書異記》、《漢法本內傳》都有明確記載。』姜斌說：『孔子制定法規，聖人應當明白。關於佛的事情完全沒有文字記載，為什麼呢？』甄最說：『孔氏三備十經，關於佛的言論，出自《中備》。你見識如同用管子看天，見識不廣，怎麼能通達呢？』皇帝派尚書令元又宣讀敕令，說：道士姜斌，議論沒有宗旨，應該讓他退下。又議論《開天經》是誰說的。中書侍郎魏收、尚書郎祖瑩，奉命去觀看經書。太尉肖綜、太傅李實、衛尉許伯桃、吏部尚書邢欒、散騎常侍溫子升等一百七十人，讀完後上奏說：『老子只寫了五千字，其餘沒有言論。臣等認為，姜斌罪當迷惑大眾。』皇帝當時要對姜斌處以極刑，西國三藏法師菩提留支（Bodhiruci，意為覺愛）極力勸諫才停止，將他流放到徒馬邑。甄最學識優於魏史，名聲顯赫，於是使得通達儒學的朝士，降階表示尊敬，接足表示歸依。佛法得以中興，全靠他開創局面。後來不知道他的結局。
釋智炫（Śākyamati，意為釋迦之智）
是益州成都人，姓徐。出生時，房間里有光彩。年少時出家，到京城聽學。幾年后就在京城一帶有了名聲。適逢（北）周武帝廢除佛法，想要儲存道教，於是下詔，召集各地的僧人和道士，選拔優秀的人留下，庸碌淺薄的人廢除。於是詔令華山、嵩山的高僧，以及有妖術的道士，從千里之外聚集到京師。在太極殿陳設高座，皇帝親自臨場。命令道士先登上高座。當時有個道士叫張賓，登上高座唱道：『希望夫人之道清虛，純一無雜，祈求恩惠，請賜福報，上通天庭。』
【English Translation】 English version: In the 15th year. Beginning from the 3rd year of King Ding of Zhou (604 BCE). Lao Tzu was just born. He was already eighty-five years old at birth. Until the 1st year of King Jing of Zhou (519 BCE), a total of four hundred and thirty years had passed. Then he and Yin Xi escaped to the west. These chronological records are vastly different. Isn't this a mistake? Jiang Bin said, 'If it is as you say, from what documented record does it come?' Zhen Zui said, 'The Zhou Shu Yi Ji (周書異記, Strange Records of the Zhou Dynasty) and the Han Fa Ben Nei Zhuan (漢法本內傳, Inner Biography of the Fundamental Laws of the Han Dynasty) both have clear records.' Jiang Bin said, 'Confucius established laws, and the sage should understand them. Why is there no written record of the Buddha?' Zhen Zui said, 'The Kong Shi San Bei Shi Jing (孔氏三備十經, The Ten Classics of the Three Preparations of Confucius), the words about the Buddha are in the Zhong Bei (中備, Central Preparation). Your knowledge is like looking at the sky through a pipe, your knowledge is not broad, how can you understand?' The emperor sent the Minister of the Imperial Secretariat Yuan You to announce the imperial edict, saying: 'The Daoist Jiang Bin, his arguments have no purpose, he should be dismissed.' Also discussing who said the Kai Tian Jing (開天經, Scripture of the Opening of the Heavens). The Deputy Director of the Department of State Affairs Wei Shou, and the Gentleman of the Ministry of Personnel Zu Ying, were ordered to view the scriptures. The Grand Commandant Xiao Zong, the Grand Tutor Li Shi, the Commandant of the Guards Xu Bo Tao, the Minister of Personnel Xing Luan, the Attendant in Ordinary Wen Zisheng, and one hundred and seventy others, after reading it, reported: 'Lao Tzu only wrote five thousand words, and there are no other statements. Your ministers believe that Jiang Bin's crime is to confuse the public.' The emperor was about to impose the death penalty on Jiang Bin, but the Tripitaka Master Bodhiruci (菩提留支, meaning 'Awakened Love') from the Western Regions strongly advised against it, and it was stopped, and he was exiled to Tu Ma Yi. Zhen Zui's knowledge was superior to the history of Wei, and his reputation was very high, so that the Confucian scholars of the court lowered their ranks to show respect, and touched his feet to show their devotion. Buddhism was revived, all because of his pioneering work. Later, his end was unknown.
釋智炫 (Śākyamati, meaning 'Wisdom of Shakya')
Was a native of Chengdu in Yizhou, with the surname Xu. At birth, the room was filled with light. He became a monk at a young age and went to the capital to study. After a few years, he became famous in the capital area. It happened that Emperor Wu of the Northern Zhou dynasty abolished Buddhism and wanted to preserve Taoism, so he issued an edict, summoning monks and Taoists from all over the country, selecting the best to stay, and abolishing the mediocre. Therefore, he summoned eminent monks from Mount Hua and Mount Song, as well as Taoists with magical powers, to gather in the capital from thousands of miles away. High seats were set up in the Taiji Hall, and the emperor personally attended. He ordered the Taoists to ascend the high seats first. At that time, there was a Taoist named Zhang Bin, who ascended the high seat and chanted: 'I hope that the Tao of the lady is pure and empty, pure and without impurities, praying for grace and asking for blessings, communicating with the heavens above.'
天曹。白日昇仙。壽與天地同畢。風教先被中夏。無始無終。含生賴之以得長生。豈如佛法虛幻。言過其實。不容本土。客寓中華。百姓無知。信其詭說。今日欲定臧否。可出頭來看。襄城公何妥。自行如意座首。少林寺等行禪師。發憤而起。諸僧止之曰。今日事大。天帝在此。不可造次。應對之間。復須機辯。眾共謀議。若非蜀炫。無以對揚。共推如意以將付炫。炫既執如意。謂張賓曰。先生所陳。大道清虛。淳一無雜。又云風教先被中夏者。未知風教之起。起自何時。所說之教。教於何處。又言佛法不容本土客寓中華。可道辯是何時生。佛是何時出。賓曰。聖人出世。有何定時。說教興行。有何定處。道教舊來本有。佛法近自西來。炫曰。若言無時。亦應無出。若無定處。亦應無說。舊來本有。非復清虛。上請天曹。豈得無雜。壽與天地同畢。豈得無始無終。賓曰。道人浪語。為前王無識。留汝等輩。得至於今。今日聖帝。盡須殺卻。帝惡其理屈。令舍人謂之曰。賓師且下。賓既退。帝自升高座。言曰。佛法中有三種不凈。納耶輸陀羅。生羅睺羅。此主不凈。一也。經律中。許僧受食三種凈肉。此教不凈。二也。僧多造罪過。好行淫泆。佛在世時。徒眾不和。遞相攻伐。此眾不凈。三也。主法眾俱不凈。朕意將除
【現代漢語翻譯】 現代漢語譯本 天曹（神仙的居所）。（信奉道教的人認為）白日昇仙，壽命與天地同終結。道教的風化教義先在中原傳播。道是無始無終的。有生命的物種依賴它以獲得長生。怎麼能像佛法那樣虛幻，言過其實，不被本土所容，像客人一樣寄居在中華。老百姓無知，相信那些虛假的說法。今天想要評定誰對誰錯，可以站出來看看。襄城公何妥自己坐在如意座的首位，少林寺等寺廟的行禪師，發憤而起。眾僧阻止他說：『今天的事情重大，天帝在此，不可輕舉妄動。應對之間，還需要機智善辯。』大家共同商議，如果不是蜀炫（人名），無法應對。共同推舉如意交給蜀炫。蜀炫拿著如意，對張賓（人名）說：『先生所陳述的，大道清虛，純一無雜。又說風化教義先在中原傳播，不知道風化教義的興起，起自何時？所說的教義，教於何處？又說佛法不被本土所容，像客人一樣寄居在中華，可以說說道教是什麼時候產生的，佛是什麼時候出現的？』張賓說：『聖人出世，有什麼定時？說教興行，有什麼定處？道教舊來本來就有，佛法是最近從西邊傳來的。』蜀炫說：『如果說沒有時間，也應該沒有出現。如果沒有定處，也應該沒有說教。舊來本來就有，就不是清虛。上請天曹（神仙的居所），怎麼能沒有雜質。壽命與天地同終結，怎麼能無始無終？』張賓說：『道人胡說八道，因為前朝的君王沒有見識，才留下你們這些傢伙，才能活到今天。今天聖明的皇帝，應該把你們全部殺掉。』皇帝厭惡他理屈詞窮，讓舍人對他說：『張賓老師先下去吧。』張賓退下後，皇帝親自登上高座，說：『佛法中有三種不凈。納耶輸陀羅（佛陀之妻），生羅睺羅（佛陀之子），這是主的不凈，第一。經律中，允許僧人接受食用三種凈肉，這是教的不凈，第二。僧人多造罪過，喜歡行淫亂之事，佛在世的時候，徒眾不和，互相攻伐，這是眾的不凈，第三。主、法、眾都不乾淨，朕打算廢除（佛法）。』
【English Translation】 English version The Heavenly Abode. (Those who believe in Taoism believe that) Ascending to immortality in broad daylight, with a lifespan that ends with the heavens and the earth. The Taoist teachings were first spread in the Central Plains. The Tao is without beginning and without end. Living beings rely on it to obtain longevity. How can it be like Buddhism, which is illusory, exaggerates the truth, is not tolerated by the local people, and lives in China like a guest. The common people are ignorant and believe in those false claims. Today, if you want to judge who is right and who is wrong, you can stand up and take a look. Duke Xiangcheng He Tuo himself sat at the head of the Ruyi seat, and Zen Master Xing of Shaolin Temple and other temples rose up in anger. The monks stopped him and said, 'Today's matter is important. The Emperor of Heaven is here. Do not act rashly. In responding, you also need to be witty and eloquent.' Everyone discussed together that if it wasn't for Shu Xuan (person's name), they wouldn't be able to respond. They jointly recommended Ruyi to Shu Xuan. Shu Xuan took Ruyi and said to Zhang Bin (person's name), 'What you have stated, sir, is that the Great Dao is pure and empty, pure and without impurities. You also said that the teachings of Feng Hua were first spread in the Central Plains. I don't know when the teachings of Feng Hua arose. Where were the teachings taught? You also said that Buddhism is not tolerated by the local people and lives in China like a guest. Can you talk about when Taoism originated and when the Buddha appeared?' Zhang Bin said, 'When a sage is born, is there a fixed time? When teachings are preached and practiced, is there a fixed place? Taoism has always existed, and Buddhism has recently been introduced from the West.' Shu Xuan said, 'If you say there is no time, there should be no appearance either. If there is no fixed place, there should be no preaching either. If it has always existed, it is not pure and empty. Asking the Heavenly Abode (the abode of the gods) above, how can there be no impurities? A lifespan that ends with the heavens and the earth, how can there be no beginning and no end?' Zhang Bin said, 'Taoists are talking nonsense. It is because the previous kings had no knowledge that they left you guys behind, so you can live to this day. Today, the wise emperor should kill you all.' The emperor hated him for being unreasonable and asked the servants to say to him, 'Teacher Zhang Bin, please step down first.' After Zhang Bin stepped down, the emperor personally ascended the high seat and said, 'There are three kinds of impurity in Buddhism. Taking Yashodhara (Buddha's wife) and giving birth to Rahula (Buddha's son), this is the impurity of the master, the first. In the scriptures and precepts, monks are allowed to accept and eat three kinds of pure meat, this is the impurity of the teaching, the second. Monks often commit sins and like to engage in promiscuity. When the Buddha was alive, the disciples were not in harmony and attacked each other. This is the impurity of the community, the third. The master, the Dharma, and the community are all impure. I plan to abolish (Buddhism).'
之。以息虛幻。道法中。無此事。朕將留之。以助國化。顧謂炫法師曰。能解此三難。真是好人。炫應聲謂曰。陛下所陳。並引經論。誠非謬言。但見道法之中。三種不凈。又甚於此。按天尊處紫微宮。恒侍五百童女。此主不凈。甚於耶輸陀羅之一人。道士教中。章醮請福之時。必須鹿脯百柈。清酒十斛。此教不凈又甚於三種凈肉。道士罪過。代代皆有。千古亂常。姜斌犯法。此又甚於眾僧。僧眾自造罪過。乃言佛法可除。猶如至尊享國。嚴設科條。不妨逆子叛臣。相繼而出。豈以臣逆子叛。遂欲空于大寶之位耶。大寶之位。固不可以臣子叛逆而空。佛法正真。豈得以眾僧犯罪而廢。炫雅調抑揚。言音朗潤。雖處大節。曾無懼顏。帝愕然良久。謂炫曰。所言天尊侍五百童女。出何經。炫曰。出道三皇經。帝曰。三皇經。何曾有此語。炫曰。陛下自不見。非是經上無文。今欲廢佛存道。猶如以庶代嫡。帝動色而下。因入內。群臣僧眾皆驚曰。語觸天帝。何以自保。炫曰。王辱臣死。就戮如歸。有何可懼。乍可早亡。游神凈土。豈與無道之君。同生於世乎。眾壯其言。明旦出敕。二教俱廢。法師與同學三人。赴齊都。時周齊之界。皆被槍布棘。有富姥姓張。鋪氈三十里。令炫得過。至齊盛為三藏。名振東國。武帝破鄴。先
遣追求。帝弟越王宿。與法師厚。恐帝肆怒。橫如異責。乃鞭背成痕。俗服將見。越王先為言曰。臣恨其逃命。已杖六十。令脫衣見帝。帝變色曰。恐其懷慚遠逝。以至死亡。所以急追。原無害意。責越王曰。大丈夫何得以杖捶相辱。待遇彌厚。與還京師。武帝崩。隋文作相。大弘佛法。兩都歸趨。一人而已。歲景將秋。怌土興念。又以蜀川迥遠。奧義未宣。援首西歸。心存敷暢。蜀王秀。未之知也。時長史周宣明。入朝赴考。隋文帝謂之曰。炫法師安和耶。宣明驚惶。莫知所對。文帝曰。一國名僧。卿遂不識。何成檢校。宣明稽首。陳謝死罪。及還先往寺參禮。寺舊在東。逼于苑囿。又是鄱陽王葬母之所。王既至孝。故名孝愛寺。宣明移就。供養無缺。法師宣揚覺倦。入三學山。觸目多感。遂遊山。作詩曰。秀嶺接重煙。嵚岑上半天。絕巖低更舉。危峰斷復連。側石傾斜澗。𢌞流瀉曲泉。野紅知草凍。春來鳥自傳。樹錦無機熾。狷鳴詎假弦。葉密風難度。枝疏影易穿。抱帙依閑沼。䇿杖戲荒田。游心清漢表。置想白雲邊。榮名非我願。息意且蕭然。年一百歲。不病而卒。
釋慧思
姓李。武津人。少以弘恕慈育知名。嘗夢梵僧。勸令出俗。辭親入道。數感神僧。訓令齋戒。奉持守素。梵行清慎。及稟具
足。道志彌隆。迥棲幽靜。常坐綜業。日唯一食。不受別供。周旋迎送。都皆杜絕。誦法華等經。三十餘卷。數年之間。千遍便滿。又夢梵僧數百。形服瑰異。上座命曰。汝先受戒。律儀為勝。祈請師僧四十二人。加羯磨法。具足成就。后忽驚悟。方知夢受。自斯已后。勤務更深。克念翹專。無棄昏曉。坐誦相尋。用為恒業。由此苦行。得見三生所行道事。又夢彌勒。彌陀。說法開悟。故造二像。並同供養。又夢隨從彌勒。與諸眷屬。同會龍華。心自惟曰。我于釋迦末法。受持法華。今值慈尊。感傷悲泣。豁然覺悟。轉復精進。靈瑞重沓。瓶水常滿。供養嚴備。若有天童侍衛之者。因讀妙勝定經。嘆禪功德。便爾發心修定。時禪師慧文。道俗高尚。乃往歸依。從受正法。晝夜攝心。又于來冬。束身長坐。繫念在前。始三七日。發少靜觀。見一生來。善惡業相。因此驚嗟。倍復勇猛。遂動八觸。發本初禪。自此禪障忽起。四肢緩弱。不勝行步。身不隨心。即自觀察。我今病者。皆從業生。業由心起。本無外境。反見心源。業非可得。身如雲影。相有體空。如是觀已。顛倒想滅。心性清凈。所苦消除。又自傷生為空過。深懷慚愧。放身倚壁。背未至間。霍爾開悟。法華三昧。大乘法門。十六特勝。便自通徹。后往鑒最等師
。述己所證。皆蒙隨喜。研練逾久。前觀轉增。名行遠聞。四方欽德。學徒日盛。機悟日繁。乃以大小乘中。安慧等法。敷揚引喻。用攝自他。時冥空有聲曰。若欲修定。可往武當南嶽。是入道山也。以齊武平之初。背此嵩陽。領徒南逝。初至光州。值梁孝元傾覆國亂。前路挭塞。權止大蘇山。數年之間。歸從如市。其地陳齊邊境。兵及所沖。佛法雲崩。五眾離潰。其中英挺者。皆輕生重法。跨險而到者。填聚山林。思供以事資。誨以理味。又以道俗福施。造金字般若。二十七卷。金字法華。琉璃寶函。壯嚴炫曜。功德杰異。大發眾心。又請講二經。即而敘構。後命江陵智顗。代講金經。至一心具萬行處。顗有疑焉。思為釋曰。汝向所疑。此乃大品次第意耳。未是法華圓頓旨也。吾昔夏中苦節思此。后夜一念。頓發諸法。吾既身證。不勞致疑。顗即咨受法華。行法三七。又咨師位。即是十地。思曰。非也。吾是十信鐵輪位耳。時又將四十餘僧。徑趣南嶽。陳光大二年。六月二十二日。至止告曰。吾寄此山。正當十載。過此已后。必事遠遊。又曰。吾前世時。曾履此處。巡至衡陽。直一佳明。林泉疏凈。見者悅心。思曰。此古寺也。吾昔曾住。依言掘之。果獲房殿基墌。僧用器皿。又往嚴下。吾此坐禪。賊斬吾道由此命
終。有全身也。僉共尋覓。乃得枯體一聚。又下細尋。便獲髏骨。思得而頂之為起勝塔。敕承靈應。乃迎下都止棲玄寺。嘗往瓦官。遇雨不濕。履泥不污。僧正慧皓。與諸學徒。相逢于路曰。此神異人。如何至此。舉朝屬目。道俗傾仰。大都督吳明徹。敬重之至。奉以屖枕。別將夏侯孝威。往寺禮覲。在道念言。吳儀同所奉枕者。如何可見。比至思所。壯行致敬。便語威曰。欲見犀枕。可往視之。又於一日。忽有聲告。灑掃庭宇。聖人尋至。即如其語。須臾思到。威怌仰之。人船供給。送別江渚。思云寄於南嶽。止十年耳。年滿當移。每年陳主。三信參勞。供填眾積。榮盛莫加。說法倍常。臨將終時。從山頂下半山道場。大集門學。連日說法。苦切訶責。聞者寒心。因屏眾斂念。泯然命盡。小僧靈辯。見氣乃絕。號吼大叫。思便開目曰。汝是惡魔。我將欲去。眾聖畟然相迎。極多論受生處。何意驚動。妨亂吾耶。癡人出去。因更攝心。諦坐至盡。咸聞異香。陳太建九年六月二十二日。取驗十年。宛同符契。
釋智顗
字德安。姓陳。穎川人。有晉遷都。寓居荊州之華容。即梁散騎益陽公第二子也。母徐氏。夢香菸五彩。榮回在懷。及誕育之夜。室內洞明。忽有二僧扣門曰。善哉兒德。必當出家。言訖而隱
【現代漢語翻譯】 現代漢語譯本 （思禪師）最終圓寂。有完整的遺體。大家共同尋找他的遺骸，找到了一堆乾枯的遺體。又仔細尋找，便找到了頭骨。想到將頭骨供奉起來，建造一座殊勝的塔。陳主下令建造靈應塔。於是將（思禪師的遺骸）迎到京都，安放在棲玄寺。曾經前往瓦官寺，遇到下雨也不被淋濕，踩在泥里也不被弄髒。僧正慧皓和他的學生們在路上相遇，說：『這位神奇的人，怎麼會到這裡？』整個朝廷都矚目於他，僧人和俗人都敬仰他。大都督吳明徹非常敬重他，用犀牛角做的枕頭供奉他。別將夏侯孝威前往寺廟禮拜，在路上想著：吳儀同所供奉的犀牛角枕頭，怎麼樣才能見到呢？等到到達思禪師所在的地方，恭敬地行禮，思禪師便對夏侯孝威說：『想看犀牛角枕頭嗎？可以去看看。』又有一天，忽然有聲音告訴他：『灑掃庭院，聖人馬上就到。』思禪師就按照那聲音說的去做。一會兒，智顗（智顗，隋代天臺宗的實際創始人）就到了，夏侯孝威敬畏地仰視著他。人們提供船隻，為他送別于江邊。思禪師說他要寄居在南嶽（南嶽，即衡山）十年。十年期滿后應當離開。每年陳主（陳主，指南朝陳後主陳叔寶）都多次派人慰問，供奉的物品堆積如山，榮寵至極。思禪師說法也比平時更多。臨終的時候，從山頂下來到半山腰的道場，召集所有的弟子，連續多日說法，嚴厲地訓斥他們，聽的人都感到害怕。於是屏退眾人，收攝心念，安然圓寂。小僧靈辯看到思禪師斷氣了，大聲哭叫。思禪師便睜開眼睛說：『你是惡魔嗎？我將要離去，眾聖前來迎接，有很多關於受生之處的討論，你為什麼要驚動我，妨礙我呢？愚癡的人出去！』於是更加收攝心念，端坐到最後。大家都聞到了奇異的香味。陳太建九年（577年）六月二十二日，驗證十年之期，完全相符。
釋智顗（釋智顗，隋代天臺宗的實際創始人）
字德安，姓陳，是穎川人。因為晉朝（晉朝，指東晉）遷都，所以居住在荊州的華容。是梁朝散騎益陽公的第二個兒子。他的母親徐氏，夢見五彩的香菸，光榮地回到懷中。等到生產的夜晚，室內一片光明。忽然有兩個僧人敲門說：『這個孩子很有德行，將來一定會出家。』說完就消失了。
【English Translation】 English version Finally, (Chan Master Si) passed away. He had a complete body. Everyone searched together and found a pile of dried remains. After searching carefully, they found the skull. Thinking of enshrining the skull, they built a stupa of supreme merit. Emperor Chen ordered the construction of the Spirit Response Pagoda. So (Chan Master Si's remains) were welcomed to the capital and placed in Qixuan Temple. He once went to Waguan Temple, and even when it rained, he was not wet, and when he stepped in the mud, he was not soiled. The Sangha leader Huihao and his students met on the road and said, 'How did this miraculous person come here?' The entire court paid attention to him, and monks and laypeople admired him. Grand Commandant Wu Mingche respected him very much and offered him a rhinoceros horn pillow. General Xiahou Xiaowei went to the temple to pay his respects, thinking on the way: 'How can I see the rhinoceros horn pillow offered by Wu Yitong?' When he arrived at the place where Chan Master Si was, he respectfully saluted, and Chan Master Si said to Xiahou Xiaowei, 'Do you want to see the rhinoceros horn pillow? You can go and see it.' One day, a voice suddenly told him: 'Sweep the courtyard, the sage is coming soon.' Chan Master Si did as the voice said. After a while, Zhiyi (Zhiyi, the actual founder of the Tiantai sect in the Sui Dynasty) arrived, and Xiahou Xiaowei looked up at him in awe. People provided boats to see him off at the riverbank. Chan Master Si said that he would reside in Nanyue (Nanyue, i.e., Mount Heng) for ten years. After ten years, he should leave. Every year, Emperor Chen (Emperor Chen, referring to Chen Shubao, the last emperor of the Chen Dynasty) sent people to visit him many times, and the offerings piled up like mountains, and the glory was extreme. Chan Master Si also preached more than usual. When he was about to pass away, he came down from the top of the mountain to the Daoguan halfway up the mountain, summoned all his disciples, and preached for many days, severely reprimanding them, and those who heard it were frightened. So he dismissed everyone, collected his thoughts, and passed away peacefully. The young monk Lingbian saw that Chan Master Si had stopped breathing and cried loudly. Chan Master Si then opened his eyes and said, 'Are you a demon? I am about to leave, and the saints are coming to welcome me. There are many discussions about the place of rebirth. Why do you disturb me and hinder me? Fool, get out!' So he collected his thoughts even more and sat upright to the end. Everyone smelled a strange fragrance. On June 22nd of the ninth year of the Taijian era of the Chen Dynasty (577 AD), the ten-year period was verified to be completely consistent.
釋智顗 (Shi Zhiyi, the actual founder of the Tiantai sect in the Sui Dynasty)
His courtesy name was Dean, his surname was Chen, and he was from Yingchuan. Because of the relocation of the capital of the Jin Dynasty (Jin Dynasty, referring to the Eastern Jin Dynasty), he lived in Huarong, Jingzhou. He was the second son of the Liang Dynasty's Sanqi Yiyang Duke. His mother, Xu, dreamed of five-colored fragrant smoke, gloriously returning to her womb. On the night of his birth, the room was brightly lit. Suddenly, two monks knocked on the door and said, 'This child is virtuous and will surely become a monk in the future.' After saying that, they disappeared.
。賓客異焉。眼有重瞳。臥便合掌。坐必面西。年大以來。口不妄啖。見像便禮。逢僧必敬。年十有八。投湘州果愿寺沙門法緒而出家焉。緒授以十戒道品。律儀仍攝。即詣慧曠律師。北面橫經。具蒙指誨。因潛大賢山。誦法華經。及無量義。普賢觀等。二旬未淹。三部究竟。又詣光州大蘇山慧思禪師受業。文從道于就師。就又受法于最師。此三人者。皆不測其位也。思每嘆曰。昔在靈山。同聽法華。宿緣所追。今復來矣。即示普賢道場。為說四安樂行。顗乃於此山。行法華三昧。始經三夕。誦至藥王品。心緣苦行。至是真精進句。解悟便發。見共思師處。靈鷲山七寶凈土。聽佛說法。故思云非爾弗感。非我莫識。此法華三昧前方便也。又入熙州白沙山。入觀于經有疑。輒見思來。冥為披釋。爾後常令代講。聞者伏之。唯於三三昧三觀智。用以咨審。自余並任解裁。曾不留意。及學成往辭。思曰。汝于陳國有緣。往必利益。思既游南嶽。顗便詣金陵。與法喜等三十餘人。在瓦官寺。創弘禪法。僕射徐陵。尚書毛喜等。明時貴望。學統釋儒。並稟禪慧。俱傳香法。欣重頂戴。時所榮仰。長干寺大德智辯。延入宗熙。天宮寺僧晃。請居佛窟。語默之際。思林澤。乃夢。巖崖萬重。云日半垂。其側滄海。無畔泓澄。在於其下
【現代漢語翻譯】 現代漢語譯本： 賓客對此感到驚異。他眼睛裡有雙重瞳孔，睡覺時便合起手掌，坐著時必定面向西方。年紀大了以後，嘴裡不隨便吃東西，見到佛像便禮拜，遇到僧人必定恭敬。十八歲時，投奔湘州果愿寺的沙門法緒而出家。法緒傳授給他十戒道品，律儀也一併攝受。隨即前往慧曠律師處，以學生的身份學習經書，完全蒙受他的指教。於是潛心在大賢山，誦讀《法華經》以及《無量義經》、《普賢觀經》等，不到二十天，三部經就全部通曉。他又前往光州大蘇山的慧思禪師處學習。文從道、于就師都向慧思禪師學習，于就師又向最師學習。這三個人，都無法測度他們的地位。慧思禪師常常嘆息說：『過去在靈山（釋迦牟尼佛說法之地），一同聽聞《法華經》，宿世的因緣所牽引，如今又來了。』隨即指示普賢道場，為他講說四安樂行。智顗（智者大師）就在這座山裡，修習法華三昧。剛過了三個晚上，誦讀到《藥王品》時，心中思念苦行，到了『是真精進』這句，理解和領悟便油然而生。見到自己與慧思禪師，身處靈鷲山（釋迦牟尼佛常住說法之山）的七寶凈土，聽佛說法。所以慧思禪師說：『不是你（智顗）的感受，別人無法感知；不是我（慧思），也無法識別。』這是法華三昧的前方便。他又進入熙州白沙山，入觀時對經文有疑問，常常見到慧思禪師前來，暗中為他剖析解釋。此後常常讓他代替自己講經，聽的人都佩服他。只有在三種三昧、三種觀智的運用上，才向慧思禪師請教，其餘的都任憑自己理解裁斷，從不放在心上。等到學成要離開時，慧思禪師說：『你與陳朝（557年-589年）有緣，前往必定能利益眾生。』慧思禪師既然遊歷南嶽，智顗便前往金陵，與法喜等三十多人，在瓦官寺，開始弘揚禪法。僕射徐陵、尚書毛喜等，都是當時有聲望的顯貴，學問貫通儒釋兩家，都接受智顗的禪慧，一同傳習香法，欣喜地頂戴奉行，為當時的人所敬仰。長干寺的大德智辯，邀請他進入宗熙寺，天宮寺的僧晃，請他居住在佛窟寺。在言語和沉默之間，慧思禪師就像在山林水澤之中。智顗曾經夢見，巖崖重重疊疊，太陽和月亮只露出一半，旁邊是無邊無際的滄海，清澈而深邃，自己就在這下面。
【English Translation】 English version: The guests were amazed by this. He had double pupils in his eyes, would put his palms together when sleeping, and would always face west when sitting. As he grew older, he would not eat indiscriminately, would bow to Buddha statues, and would respect monks. At the age of eighteen, he went to Shamen Fa Xu at Guoyuan Temple in Xiangzhou and became a monk. Fa Xu授授 him the ten precepts of the Dao 品, and also included the precepts of the Vinaya. Then he went to Lawyer Hui Kuang, studied the scriptures as a student, and was fully instructed by him. So he devoted himself to Mount Daxian, reciting the Lotus Sutra, the Infinite Meaning Sutra, and the Universal Worthy Contemplation Sutra, etc. In less than twenty days, he had mastered all three sutras. He also went to Zen Master Huisi of Mount Dasu in Guang Prefecture to study. Wen Congdao and Yu Jiushi both studied with Zen Master Huisi, and Yu Jiushi also studied with Master Zui. None of these three people could be measured in their status. Huisi often sighed and said, 'In the past, on Mount Ling (where Shakyamuni Buddha preached), we listened to the Lotus Sutra together. Driven by past karma, we have come again today.' Then he pointed out the Universal Worthy 道場 and explained the Four Peaceful Practices to him. Zhiyi (智者大師) practiced the Lotus Samadhi on this mountain. After only three nights, when reciting the Medicine King Chapter, his mind thought of ascetic practices, and when he reached the sentence 'This is true diligence', understanding and enlightenment arose spontaneously. He saw himself and Zen Master Huisi in the Seven Treasures Pure Land of Mount Ling鷲 (the mountain where Shakyamuni Buddha often preached), listening to the Buddha preach. Therefore, Zen Master Huisi said, 'If it is not your (Zhiyi's) feeling, others cannot perceive it; if it is not me (Huisi), I cannot recognize it.' This is the preliminary expedient of the Lotus Samadhi. He also entered Baisha Mountain in Xizhou. When he had doubts about the scriptures during contemplation, he often saw Zen Master Huisi come and secretly analyze and explain them for him. After that, he often asked him to lecture in his place, and those who listened admired him. Only in the application of the three samadhis and the three contemplations of wisdom did he consult Zen Master Huisi, and the rest he left to his own understanding and judgment, never paying attention to it. When he was about to leave after completing his studies, Zen Master Huisi said, 'You have an affinity with the Chen Dynasty (557-589 AD), and going there will surely benefit sentient beings.' Since Zen Master Huisi traveled to Mount Nanyue, Zhiyi went to Jinling and, with more than thirty people including Faxi, began to promote Chan Buddhism at Waguan Temple. Pu She Xu Ling, Shang Shu Mao Xi, and others were all prominent figures of the time, with learning that spanned both Confucianism and Buddhism. They all accepted Zhiyi's Chan wisdom, and together practiced the incense method, joyfully upholding and practicing it, and were admired by the people of the time. The great virtue Zhibian of Changgan Temple invited him to enter Zongxi Temple, and the monk Huang of Tiangong Temple invited him to live in Fuku Temple. In speech and silence, Zen Master Huisi was like being in the mountains and forests. Zhiyi once dreamed that the cliffs were stacked upon each other, the sun and moon were only half visible, and beside it was a boundless sea, clear and deep, and he was below it.
。又見一僧。搖手伸臂。至於岐麓。挽顗上山。門人咸曰。此乃會稽之天臺山也。有青州僧定光。久居此山。積四十載。定慧兼習。蓋神人也。顗未至二年。預告山民曰。有大善知識。當來相就。直種豆造醬。編蒲為席。更起屋舍。用以待之。會往天臺。既達彼山。與光相見。即陳賞要。光曰。大善知識。憶吾早年山上搖手。相換不乎。顗驚異焉。又聞鐘聲滿谷。眾咸怪異。光曰。鐘是召集有緣。爾得住也。顗乃卜居勝地。是光所住之北。佛壟山南。螺溪之源。處既閑敞。易得尋真。地平泉清。徘徊止宿。俄見三人。皂幘絳衣。執疏請云。可於此行道。於是聿創草菴。樹以松果。數年之間。造展相從。覆成衢會。光曰。且隨宜安堵。至國清時。三方總一。當有貴人。為禪師立寺。堂宇滿山矣。時陳宣帝下詔曰。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。用供薪水。天臺山縣。名為樂安。令陳郡袁子雄。崇信正法。每夏常講凈名。忽見三道寶階從空而降。有數十梵僧。乘階而下。入堂禮拜。手擎香爐。繞顗三匝。久之乃滅。雄及大眾。同見驚歎。永陽王伯智。出撫吳興。與其眷屬。就山請戒。又建七夜方等懺法。王晝則理治。夜便習觀。顗謂門人智越。吾欲勸王更修福禳禍可乎
【現代漢語翻譯】 現代漢語譯本：他又見到一位僧人，搖著手，伸著手臂，來到了岐麓。拉著智顗上山。門人們都說，『這是會稽的天臺山啊。』有一位青州來的僧人名叫定光（含義：僧人名），長久居住在這座山裡，積累了四十年。定和慧兼修，大概是位神人吧。智顗還沒到來的兩年前，預先告訴山民們說：『有大善知識（含義：指有很高智慧和修行的人）要來相會。』直接種豆，製造醬，編蒲草做蓆子，再蓋起房屋，用來等待他。等到前往天臺山，到達那座山後，與定光相見，就陳述了賞識和要約。定光說：『大善知識，記得我早年在山上搖手嗎？想交換嗎？』智顗感到驚異。又聽到鐘聲響徹山谷，眾人都感到奇怪。定光說：『鐘聲是召集有緣人，你可以在這裡住下。』智顗於是選擇在勝地居住，是定光所住的北面，佛壟山的南面，螺溪的源頭。住處既清靜又開闊，容易尋訪真理。地勢平坦，泉水清澈，便在這裡徘徊住宿。不久見到三個人，戴著黑色的頭巾，穿著紅色的衣服，拿著名冊請求說：『可以在這裡修行。』於是在這裡開始建造草菴，種植松樹和果樹。幾年之間，建造和擴建相繼而來，又形成了一個四通八達的地方。定光說：『暫且隨著情況安定居住，等到國清（含義：寺廟名）的時候，三方總會合為一體。當有貴人，為禪師您建立寺廟，殿堂房屋遍佈山間。』當時陳宣帝（569年-582年）下詔書說：『禪師的佛法雄偉傑出，是當時的工匠所尊崇的。教誨兼顧道俗兩界，是國家的希望啊。』應該劃出始豐縣的賦稅來充當大眾的費用，免除兩戶百姓的賦稅，用來供給柴火和用水。天臺山縣，名為樂安。讓陳郡的袁子雄，崇信正法，每到夏天常常講解《凈名經》。忽然見到三道寶階從空中降下，有數十位梵僧，乘著階梯而下，進入佛堂禮拜，手裡拿著香爐，繞著智顗三圈，很久才消失。袁子雄和大眾，一同見到這景象，感到驚歎。永陽王伯智，出任吳興太守，和他的家眷，到山裡請求受戒。又建立了七夜的方等懺法。永陽王白天處理政事，晚上便學習觀想。智顗對門人智越說：『我想勸永陽王再修福來消除災禍，可以嗎？』 English version: He also saw a monk waving his hand and stretching his arm, arriving at Qilu. He pulled Zhiyi up the mountain. The disciples all said, 'This is Tiantai Mountain in Kuaiji.' There was a monk from Qingzhou named Dingguang (meaning: name of a monk), who had lived in this mountain for a long time, accumulating forty years. He cultivated both Samatha and Vipassanā, probably a divine person. Two years before Zhiyi arrived, he foretold to the mountain people, 'A great Kalyāṇa-mitra (meaning: a person of great wisdom and practice) is coming to meet us.' Directly plant beans, make sauce, weave cattails into mats, and build houses to wait for him. When he went to Tiantai Mountain and arrived at that mountain, he met Dingguang and stated his appreciation and agreement. Dingguang said, 'Great Kalyāṇa-mitra, do you remember me waving my hand on the mountain in my early years? Do you want to exchange?' Zhiyi was surprised. He also heard the sound of bells echoing throughout the valley, and everyone felt strange. Dingguang said, 'The bell is to summon those with affinity, you can stay here.' Zhiyi then chose to live in a scenic spot, north of where Dingguang lived, south of Folong Mountain, at the source of Luoxi Creek. The residence was quiet and open, easy to seek the truth. The terrain was flat and the spring water was clear, so he lingered and stayed there. Soon he saw three people, wearing black turbans and red clothes, holding a register and requesting, 'You can practice here.' So he began to build a thatched hut, planting pine trees and fruit trees. In a few years, construction and expansion followed one after another, and it formed a thoroughfare. Dingguang said, 'For the time being, settle down as appropriate. When it comes to Guoqing (meaning: name of a temple), the three parties will be united. There will be a noble person to build a temple for you, Zen Master, with halls and houses all over the mountain.' At that time, Emperor Xuan of Chen (569-582 AD) issued an edict saying, 'The Zen Master's Buddha-dharma is magnificent and outstanding, and is revered by the artisans of the time. His teachings encompass both the monastic and lay communities, and he is the hope of the country.' The taxes of Shifeng County should be allocated to cover the expenses of the community, and the taxes of two households should be exempted to provide firewood and water. Tiantai Mountain County is named Le'an. Let Yuan Zixiong of Chen Commandery, who believes in the correct Dharma, often lecture on the Vimalakirti Sutra every summer. Suddenly, three precious stairways descended from the sky, and dozens of Brahma monks descended on the stairs, entered the hall to worship, held incense burners in their hands, and circled Zhiyi three times before disappearing for a long time. Yuan Zixiong and the masses all saw this scene and were amazed. Prince Yongyang Bozhi, who was appointed as the governor of Wuxing, and his family, went to the mountain to request precepts. He also established a seven-night Fangdeng repentance ceremony. Prince Yongyang handled government affairs during the day and practiced contemplation at night. Zhiyi said to his disciple Zhiyue, 'I want to persuade Prince Yongyang to cultivate more blessings to eliminate disasters, is that okay?'
【English Translation】 He also saw a monk waving his hand and stretching his arm, arriving at Qilu. He pulled Zhiyi up the mountain. The disciples all said, 'This is Tiantai Mountain in Kuaiji.' There was a monk from Qingzhou named Dingguang (meaning: name of a monk), who had lived in this mountain for a long time, accumulating forty years. He cultivated both Samatha and Vipassanā, probably a divine person. Two years before Zhiyi arrived, he foretold to the mountain people, 'A great Kalyāṇa-mitra (meaning: a person of great wisdom and practice) is coming to meet us.' Directly plant beans, make sauce, weave cattails into mats, and build houses to wait for him. When he went to Tiantai Mountain and arrived at that mountain, he met Dingguang and stated his appreciation and agreement. Dingguang said, 'Great Kalyāṇa-mitra, do you remember me waving my hand on the mountain in my early years? Do you want to exchange?' Zhiyi was surprised. He also heard the sound of bells echoing throughout the valley, and everyone felt strange. Dingguang said, 'The bell is to summon those with affinity, you can stay here.' Zhiyi then chose to live in a scenic spot, north of where Dingguang lived, south of Folong Mountain, at the source of Luoxi Creek. The residence was quiet and open, easy to seek the truth. The terrain was flat and the spring water was clear, so he lingered and stayed there. Soon he saw three people, wearing black turbans and red clothes, holding a register and requesting, 'You can practice here.' So he began to build a thatched hut, planting pine trees and fruit trees. In a few years, construction and expansion followed one after another, and it formed a thoroughfare. Dingguang said, 'For the time being, settle down as appropriate. When it comes to Guoqing (meaning: name of a temple), the three parties will be united. There will be a noble person to build a temple for you, Zen Master, with halls and houses all over the mountain.' At that time, Emperor Xuan of Chen (569-582 AD) issued an edict saying, 'The Zen Master's Buddha-dharma is magnificent and outstanding, and is revered by the artisans of the time. His teachings encompass both the monastic and lay communities, and he is the hope of the country.' The taxes of Shifeng County should be allocated to cover the expenses of the community, and the taxes of two households should be exempted to provide firewood and water. Tiantai Mountain County is named Le'an. Let Yuan Zixiong of Chen Commandery, who believes in the correct Dharma, often lecture on the Vimalakirti Sutra every summer. Suddenly, three precious stairways descended from the sky, and dozens of Brahma monks descended on the stairs, entered the hall to worship, held incense burners in their hands, and circled Zhiyi three times before disappearing for a long time. Yuan Zixiong and the masses all saw this scene and were amazed. Prince Yongyang Bozhi, who was appointed as the governor of Wuxing, and his family, went to the mountain to request precepts. He also established a seven-night Fangdeng repentance ceremony. Prince Yongyang handled government affairs during the day and practiced contemplation at night. Zhiyi said to his disciple Zhiyue, 'I want to persuade Prince Yongyang to cultivate more blessings to eliminate disasters, is that okay?'
。越對云。府僚無舊。必應寒熱。顗曰。息世譏嫌。亦復為善。俄而王因出獵。墮馬將絕。時乃悟意。躬自率眾。作觀音懺法。不久王覺小醒。憑幾而坐。見梵僧一人擎爐直進。問王所苦。王流汗無答。乃繞王一匝。翕然痛止。仍躬著愿文。于即化。移海岸法政甌閩。陳疑請道。日昇山席。陳帝意欲面禮。將伸謁敬。顧問群臣。釋門誰為名勝。陳暄奏曰。瓦官禪師。德邁風霜。禪境淵海。昔在京邑。群賢所宗。今高步天臺。法雲東藹。愿陛下詔之還都。使道俗咸荷。因降璽書。重沓徴入。前後七使。並帝手疏。顗以道通。惟人王為法寄。遂出都焉。迎入太極殿之東堂。請講智論。有詔。羊車童子引導於前。主書舍人翊從登階。禮法一如國師璀阇梨故事。陳主既降法筵。百僚盡敬。希聞未聞。奉法承道。因即下敕。立禪眾于靈耀寺。學徒大結。望眾森然。頻降敕于太極殿。講仁王經。天子親臨。僧正慧暅。僧都慧曠。京師大德。皆設巨難。顗接問承對。盛啟法門。暅執爐賀曰。國十餘齋。身當四講。分文析義。謂得其歸。今日出星收。見巧知陋矣。陳主于廣德殿下敕謝云。今以佛法仰委。亦愿示諸不逮。於時檢括僧尼。無貫者萬計。朝議云。䇿經落第者。併合休道。顗表諫曰。調達誦六萬象經。不免地獄。盤特誦一行偈
【現代漢語翻譯】 越（地名）對他說：『您在府里沒有舊交，一定會受到冷遇。』 顗（人名）說：『消除世人的譏諷和嫌隙，也算是行善。』 不久，王（指陳朝皇帝）因為外出打獵，從馬上摔下來，生命垂危。這時他才醒悟，親自率領眾人，舉行觀音懺法。不久，王覺得稍微清醒了一些，靠著幾案坐著，看見一位梵僧拿著香爐徑直走來，問王哪裡不舒服。王流汗不止，無法回答。梵僧繞著王轉了一圈，疼痛立刻停止。於是王親自寫下愿文，隨即圓寂。後來，顗將海岸法政移到甌閩（地名）。陳（朝代名）帝想要親自拜見他，準備行謁見之禮，詢問群臣：『佛教界誰是德高望重的人？』 陳暄（人名）奏報道：『瓦官禪師（指智顗），德行超越風霜，禪境深邃如海。過去在京城時，是眾多賢士所推崇的。現在他在天臺山，法雲向東飄散。希望陛下下詔讓他回到都城，使僧俗都能受益。』 於是皇帝下達詔書，多次徵召他入京，前後派了七位使者，都帶著皇帝親筆書信。顗認為道義相通，只有人王才能寄託佛法，於是前往都城。被迎入太極殿的東堂，請他講解《智論》。皇帝下詔，用羊車和童子在前面引導，主書舍人在旁邊跟隨，禮儀如同對待國師璀阇梨（人名）的舊例。陳主（指陳朝皇帝）親自降臨法筵，百官都恭敬地聽講，聽聞了從未聽聞的佛法，奉行佛法，繼承道統。於是皇帝下敕令，在靈耀寺設立禪眾，學徒聚集眾多，望之森然。多次在太極殿下敕令，講解《仁王經》，天子親自臨聽。僧正慧暅（人名）、僧都慧曠（人名）以及京城的大德高僧，都提出巨大的難題。顗接連回答，盛大地開啟了佛法之門。慧暅拿著香爐祝賀說：『我講經十餘齋，身當四講，分析經文，認為已經掌握了要領。今天才發現自己是螢火之光，見到了太陽的光輝，才知道自己的淺陋。』 陳主在廣德殿下敕令感謝說：『現在將佛法仰仗給您，也希望您能教導我這些不足之處。』 當時檢查僧尼的身份，沒有憑證的人數以萬計。朝廷議論說：『考試佛經不合格的人，都應該讓他們還俗。』 顗上表勸諫說：『調達（Devadatta，佛陀的堂兄）誦讀了六萬象經，也免不了墮入地獄；盤特（Cūḍapanthaka，佛陀的弟子）誦讀了一行偈頌 現代漢語譯本
【English Translation】 Yue (place name) said to him: 'You have no old acquaintances in the government, you will definitely be treated coldly.' Yi (person's name) said: 'Eliminating the ridicule and suspicion of the world is also doing good.' Soon, the King (referring to the Emperor of the Chen Dynasty) fell from his horse while hunting and was on the verge of death. At this time, he realized his mistake and personally led the people to perform the Guanyin (Avalokiteśvara，菩薩名) repentance ceremony. Soon, the King felt a little more awake and sat leaning on the table. He saw a Brahmin monk coming straight in with a censer and asked the King where he was uncomfortable. The King was sweating profusely and could not answer. The Brahmin monk walked around the King once, and the pain stopped immediately. Then the King personally wrote a vow and passed away immediately. Later, Yi moved the coastal Dharma administration to Oumin (place name). Emperor Chen (dynasty name) wanted to meet him in person and prepared to pay his respects. He asked his ministers: 'Who is the most virtuous and respected person in the Buddhist community?' Chen Xuan (person's name) reported: 'Zen Master Waguan (referring to Zhiyi), his virtue surpasses frost and snow, and his Zen realm is as deep as the sea. In the past, when he was in the capital, he was admired by many virtuous people. Now he is on Mount Tiantai, and the Dharma clouds are spreading eastward. I hope Your Majesty will issue an edict to let him return to the capital so that both monks and laypeople can benefit.' So the emperor issued an edict and summoned him to the capital many times, sending seven envoys in total, all with letters written by the emperor himself. Yi believed that the Tao was connected, and only the human king could entrust the Dharma, so he went to the capital. He was welcomed into the east hall of the Taiji Hall and asked to explain the Zhi Lun (Mahāprajñāpāramitopadeśa，大智度論). The emperor issued an edict to use a sheep cart and a boy to guide him in front, and the chief scribe followed him beside him. The etiquette was the same as the old practice for the national teacher Cui Zheli (person's name). Emperor Chen (referring to the Emperor of the Chen Dynasty) personally descended to the Dharma seat, and all the officials respectfully listened to the lecture, hearing the Dharma that they had never heard before, practicing the Dharma, and inheriting the Tao. So the emperor issued an edict to establish a Zen community in Lingyao Temple, and many students gathered, looking like a forest. He repeatedly issued edicts in the Taiji Hall to explain the Ren Wang Jing (Karunikaraja Prajna Paramita Sutra，仁王經), and the emperor personally listened. Sangha Chief Huiming (person's name), Sangha Governor Huikuang (person's name), and the great monks of the capital all raised huge difficulties. Yi answered one after another, greatly opening the door of Dharma. Huiming held the censer and congratulated him, saying: 'I have lectured on scriptures for more than ten fasts, and I have been in charge of four lectures, analyzing the scriptures and thinking that I have mastered the essentials. Today, I realized that I am the light of a firefly, and when I saw the light of the sun, I realized my shallowness.' Emperor Chen issued an edict in the Guangde Hall to thank him, saying: 'Now I entrust the Buddha Dharma to you, and I also hope that you can teach me these shortcomings.' At that time, the identities of monks and nuns were checked, and there were tens of thousands of people without certificates. The court discussed: 'Those who fail the Buddhist scripture examination should be made to return to secular life.' Yi submitted a memorial to advise, saying: 'Devadatta (佛陀的堂兄) recited 60,000 elephant scriptures, but he could not avoid falling into hell; Cūḍapanthaka (佛陀的弟子) recited a single verse English version
。獲羅漢果。篤論道也。豈關多誦。陳主大悅。即停搜簡。末為靈耀褊隘。更求閑靜。忽夢。一人翼從嚴正。自稱名云。余冠達也。請住三橋。顗曰。冠達。梁武法名。三橋豈非光宅耶。乃移居之。其年四月。陳主幸寺。修行大施。又講仁王。帝于眾中。起拜慇勤。儲后已下。並崇戒范。會大業在藩。任總淮海。承風佩德。欽注相承。欲遵一戒法。奉以為師。乃致書累請。顗于揚州總管金城。設千僧會。敬屈授菩薩戒。即于內第。躬傳戒香。授律儀法。王頂受其旨。顗欲返故林。王固請。拂衣而起。王不敢重邀。合掌尋送。至於城門。王禮望目極。䘖泣而返。便沂流上江。重尋匡嶺。結徒行道。頻感休徴。百越邊僧。聞風至者。累跡相造。遂于當陽縣玉泉山。立精舍。其地昔惟荒險。神獸蛇暴。創寺之後。快無憂患。是春亢旱。顗到泉源。帥眾轉經。便感云興雨注。總管宜陽公王積。到山禮拜。戰汗不安。出曰。積屢經軍陣。臨危更勇。未嘗怖懼。頓如今日。其年晉王。又遣手疏請還。后蕭妃疾苦。醫治無術。王遣開府柳顧言等。致書請命。愿救所疾。顗又率侶建齋七日。行金光明懺。至第六夕。忽降異鳥。飛入齋壇。宛轉而死。須臾飛去。又聞豖吟之聲。眾並同矚。顗曰。此相現者。妃當愈矣。至於翌日。患果遂瘳
。王大喜慶。時遇入朝。旋歸臺岳。躬率禪門。更行前懺。仍立誓云。若於三寶有益者。當限此餘年。若其徒生。愿速從化。不久告眾曰。吾當卒此地矣。所以每欲歸山。今奉冥告。勢當將盡。死後安措西南峰上。累石周尸。植松覆坎。仍立白塔。使見者發心。
釋慧遠
姓李。燉煌人。后居上黨之高都。天縱殊朗。儀止沖和。幼喪其父。與叔同居。每見沙門。愛重崇敬。十三辭叔。往澤州東山古賢谷寺。時有華陰沙門僧思禪師。見而度之。初令誦經。隨事訓誨。六時之勤。未勞呼䇿。年十六。師乃令隨阇黎湛律師住鄴。大小經論。普皆博涉。偏重大乘。以為道本。年滿進具。又依上統證戒。更就大隱律師。聽四分律。剖析約斷。皆理會文合。爽拔微奧。負笈諠集。乃攜諸學侶。返就高都之清化寺焉。眾緣歡慶。嘆所未聞。各出金帛。為之興會講堂。寺宇一時崇敞。韓魏士庶。通共榮之。及承光二年春。周氏克齊。便行廢教。敕前修大德。並赴殿集。武帝自升高座。敘廢立義。命章云。朕受天命。養育兆民。然世弘三教。其風彌達。考定至理。多皆愆化。並今廢之。然其六經儒教。文弘治術。禮義忠孝。於世有宜。故須存立。且自真佛無像。則在太虛。遙敬表心。佛經廣嘆。愚民響信。傾竭珍財。廣興寺
【現代漢語翻譯】 王非常高興。當時正趕上入朝覲見，之後返回臺岳。他親自帶領禪門僧眾，再次進行之前的懺悔儀式，並立下誓言說：『如果我對三寶（佛、法、僧）有益，就將用我剩餘的生命來奉獻；如果我只是徒勞地活著，愿我迅速離世。』不久，他告訴眾人說：『我將在這裡圓寂。』所以，我一直想回到山中，現在得到冥冥中的啟示，知道我的生命即將走到盡頭。我死後，請將我安葬在西南峰上，用石頭堆積環繞我的遺體，種植松樹覆蓋墓穴，並立一座白塔，使見到的人都能發起向佛之心。（公元紀年不適用）
釋慧遠（佛教僧侶）
姓李，是燉煌人。後來居住在上黨的高都。他天資聰穎，氣度平和。幼年喪父，與叔父同住。每當見到沙門（出家人），都非常敬重。十三歲時，他辭別叔父，前往澤州東山古賢谷寺。當時有華陰的沙門僧思禪師，見到他后便度他出家。起初讓他誦經，並隨時教導他。他每天勤奮地進行六時功課，無需督促。十六歲時，僧思禪師便讓他跟隨阇黎湛律師住在鄴城。大小經論，他都廣泛涉獵，尤其偏重於大乘佛教，認為這是修道的根本。成年後，他受具足戒，又依止上統證戒。之後又跟隨大隱律師，聽講四分律。他對律法的剖析和判斷，都符合義理和經文，精闢透徹。求學的人紛紛前來，於是他帶領眾學侶，返回高都的清化寺。大眾歡欣鼓舞，讚歎他所講的道理前所未聞。大家紛紛拿出金帛，為他興建講堂。寺廟一時變得非常壯觀。韓魏的士人和百姓，都共同尊敬他。到了承光二年（公元578年）春天，北周攻克北齊，便開始推行廢除佛教的政策。皇帝下令之前修行有成的大德，都到殿前集合。武帝親自登上高座，敘述廢除佛教的理由，並宣讀詔書說：『朕奉天命，養育百姓。然而世間弘揚三教（儒、釋、道），其風氣越來越盛。考察其至理，大多都偏離了教化。因此現在廢除佛教。然而六經儒教，弘揚治理國家的方略，禮義忠孝，對世間有益，所以需要保留。而且真正的佛沒有形象，存在於太虛之中。遙遠地敬拜可以表達心意。佛經廣為讚歎，愚民盲目相信，傾盡珍貴的財物，大興寺廟』
【English Translation】 The king was overjoyed. At that time, he happened to be attending court, and afterwards returned to Taiyue. He personally led the Chan Buddhist monks, performing the previous repentance ceremony again, and made a vow saying, 'If I am beneficial to the Three Jewels (Buddha, Dharma, Sangha), I will dedicate the rest of my life to it; if I am just living in vain, I wish to pass away quickly.' Soon after, he told the assembly, 'I will pass away here.' Therefore, I have always wanted to return to the mountains, and now I have received a revelation from the unseen, knowing that my life is coming to an end. After my death, please bury me on the southwest peak, pile stones around my body, plant pine trees to cover the grave, and erect a white pagoda, so that those who see it can develop a mind towards enlightenment.' (Anno Domini not applicable)
Shi Huiyuan (Buddhist monk)
His surname was Li, and he was from Dunhuang. Later, he lived in Gaodu, Shangdang. He was naturally intelligent and had a peaceful demeanor. He lost his father at a young age and lived with his uncle. Whenever he saw a Shramana (monk), he deeply respected them. At the age of thirteen, he bid farewell to his uncle and went to Guxiangu Temple in Dongshan, Ze Prefecture. At that time, there was a Shramana Sengsi Chan master from Huayin, who ordained him upon seeing him. Initially, he had him recite scriptures and taught him at all times. He diligently performed the six periods of practice every day without needing to be urged. At the age of sixteen, Master Sengsi had him stay in Ye with Vinaya Master Zhantan. He extensively studied both major and minor scriptures, especially favoring Mahayana Buddhism, believing it to be the foundation of the path. Upon reaching adulthood, he received the full precepts and relied on Shangtong to certify his precepts. Later, he followed Vinaya Master Dayin to listen to the Four-Part Vinaya. His analysis and judgment of the Vinaya were in accordance with reason and the scriptures, insightful and thorough. Scholars flocked to him, so he led his fellow students back to Qinghua Temple in Gaodu. The assembly rejoiced and praised the doctrines he taught as unprecedented. Everyone contributed gold and silk to build a lecture hall for him. The temple became magnificent for a time. The scholars and common people of Han and Wei all respected him. In the spring of the second year of Chengguang (578 AD), the Northern Zhou conquered Northern Qi and began to implement a policy of abolishing Buddhism. The emperor ordered all the accomplished monks to gather in front of the palace. Emperor Wu personally ascended the throne, explaining the reasons for abolishing Buddhism, and proclaimed an edict saying, 'I have received the mandate of heaven to nurture the people. However, the three teachings (Confucianism, Buddhism, and Taoism) are promoted in the world, and their influence is growing. Examining their ultimate principles, most of them deviate from proper teaching. Therefore, Buddhism is now abolished. However, the Confucian classics promote strategies for governing the country, and the principles of propriety, righteousness, loyalty, and filial piety are beneficial to the world, so they must be preserved. Moreover, the true Buddha has no form and exists in the vast emptiness. Distant reverence can express one's heart. Buddhist scriptures are widely praised, and ignorant people blindly believe them, exhausting their precious wealth to build temples.'
塔。既虛引費。不足以留。凡是經像。盡皆廢滅。父母恩重。沙門不敬。悖逆之甚。國法豈容。並退還家。用崇孝始。於時沙門大統法上等。五百餘人。咸以帝為王力。決諫不從。僉各默然。下敕頻催答詔。而相看失色。都無答者。遠顧以佛法之寄。四眾是依。乃出衆答曰。陛下統臨大域。得一居尊。隨俗致詞。憲章三教。詔云真佛無像。信如誠旨。但耳目生靈。賴經聞佛。藉像表真。若使廢之。無以興敬。帝曰。虛空真佛。咸自知之。未假經像。遠曰。漢明已前。經像未至此土。眾生何故不知虛空真佛。帝時無答。遠曰。若不藉經教。自知有法。三皇已前。未有文字。人應自知五常等法。爾時諸人。何為但識其母。不識其父。同於禽獸。帝亦無答。遠又曰。若以形像無情。事之無福。故須廢者。國家七廟之像。豈是有情。而妄相尊事。武帝不答前難。詭通後言。乃云。佛經外國之法。此國不用。七廟上代所立。朕亦不以為是。將同廢之。遠曰。若以外國之經。廢而不用者。仲尼所說。出自魯國。秦晉之地。亦應廢而不學。又若以七廟為非。將欲廢者。則是不尊祖考。祖考不尊。昭穆失序。昭穆失序。則五經無用。前存儒教。其義安在。爾則三教同廢。將何治國。帝曰。魯邦之與秦晉。雖封域乃殊。莫非王者一化。故
【現代漢語翻譯】 現代漢語譯本： 佛塔既然是虛耗錢財，沒有用處，不值得保留，那麼所有的佛經佛像，全部都要廢除。出家僧人不敬重父母的養育之恩，這是大逆不道，國家的法律怎麼能容忍？一律退還俗家，以推崇孝道為根本。當時沙門（梵語：śrāmaṇa，指出家修道者）大統法上等五百多人，都認為皇帝是仗著王權，堅決勸諫，皇帝不聽從，大家只好沉默不語。皇帝下旨頻繁催促回覆詔書，僧人們互相觀望，面色失色，沒有一個人敢於作答。慧遠（東晉僧人）認為佛法的興衰寄託在他們身上，四眾弟子都仰仗他們，於是站出來回答說：『陛下您統治著廣闊的疆域，擁有至高無上的地位，隨著世俗的說法，並列三教。詔書中說真佛沒有形象，確實是至理名言。但是耳目等有知覺的生命，要依靠佛經才能聽聞佛法，憑藉佛像才能表達真理。如果廢除佛經佛像，就無法興起敬意。』皇帝說：『虛空中的真佛，自然能夠知曉，不需要藉助佛經佛像。』慧遠說：『漢明帝（劉莊，28年-75年）之前，佛經佛像還沒有傳入中國，那麼眾生為什麼不知道虛空中的真佛呢？』皇帝當時沒有回答。慧遠又說：『如果不是藉助經書教義，就能自己領悟佛法，那麼三皇（指燧人氏、伏羲氏、神農氏）之前，還沒有文字，人們應該自己知道五常（仁、義、禮、智、信）等倫理道德。那時的人們，為什麼只知道母親，不知道父親，和禽獸一樣呢？』皇帝仍然沒有回答。慧遠又說：『如果認為佛像沒有情感，供奉它沒有福報，所以要廢除佛像，那麼國家宗廟裡的祖先牌位，難道是有情感的嗎？卻要胡亂地尊奉祭祀？』武帝不回答之前的質問，反而牽強附會地說：『佛經是外國的教法，我國不用。宗廟是上代建立的，朕也不認為是正確的，打算一同廢除。』慧遠說：『如果因為是外國的經書，就要廢除不用，那麼孔子所說的儒家經典，出自魯國，秦國和晉國的地方，也應該廢除而不學習。又如果認為宗廟是不對的，想要廢除，那就是不尊重祖先。不尊重祖先，宗廟的昭穆制度就會失去秩序。昭穆制度失去秩序，那麼五經就沒有用處。之前保留儒教，它的意義在哪裡呢？這樣的話，三教都要一同廢除，將用什麼來治理國家呢？』皇帝說：『魯國和秦晉之地，雖然地域不同，但都在王者的教化之下，所以』
【English Translation】 English version: Since pagodas are a waste of money and serve no purpose, they are not worth keeping. Therefore, all Buddhist scriptures and images should be abolished. Buddhist monks do not respect the nurturing grace of their parents, which is extremely rebellious and intolerable under the laws of the country. All monks should be returned to lay life to promote filial piety as the foundation. At that time, the Sangha (Buddhist monastic community) leader Fashang and over five hundred others believed that the emperor was relying on his royal power. They resolutely advised against it, but the emperor would not listen, so they had to remain silent. The emperor frequently issued decrees urging them to respond to the edict, and the monks looked at each other, their faces pale, with no one daring to answer. Huiyuan (a prominent Buddhist monk of the Eastern Jin Dynasty) believed that the rise and fall of Buddhism depended on them, and the fourfold Sangha (bhikshus, bhikshunis, upasakas, and upasikas) relied on them. Therefore, he stepped forward and replied: 'Your Majesty rules over a vast territory and holds the supreme position, aligning with worldly views and placing equal emphasis on the Three Teachings. The edict states that the true Buddha has no form, which is indeed a profound truth. However, sentient beings rely on the scriptures to hear the Buddha's teachings and on images to represent the truth. If scriptures and images are abolished, there will be no way to inspire reverence.' The emperor said: 'The true Buddha in the void naturally knows, without the need for scriptures and images.' Huiyuan said: 'Before Emperor Hanming (Liu Zhuang, 28-75 CE), Buddhist scriptures and images had not yet entered China, so why did sentient beings not know the true Buddha in the void?' The emperor did not answer at that time. Huiyuan continued: 'If one can understand the Dharma (Buddhist teachings) without relying on scriptures, then before the Three Sovereigns (Suiren, Fuxi, and Shennong), there was no writing, and people should have known the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness). Why did the people at that time only know their mothers and not their fathers, like beasts?' The emperor still did not answer. Huiyuan further said: 'If it is believed that images are inanimate and offering to them brings no merit, and therefore they should be abolished, then are the ancestral tablets in the national ancestral temples animate? Yet they are recklessly revered and worshiped?' Emperor Wu did not answer the previous questions but instead made a far-fetched statement: 'Buddhist scriptures are foreign teachings and are not used in this country. The ancestral temples were established by previous generations, and I do not think they are correct either, so I plan to abolish them together.' Huiyuan said: 'If foreign scriptures are to be abolished and not used, then the Confucian classics spoken by Confucius originated in the State of Lu, and the regions of Qin and Jin should also abolish them and not study them. Furthermore, if it is believed that the ancestral temples are wrong and you want to abolish them, then that is disrespecting ancestors. If ancestors are not respected, the order of zhao and mu (the arrangement of ancestral tablets in the ancestral temple) will be lost. If the order of zhao and mu is lost, then the Five Classics will be useless. What is the meaning of preserving Confucianism before? In that case, the Three Teachings will all be abolished together. What will you use to govern the country?' The emperor said: 'Although the regions of Lu, Qin, and Jin are different, they are all under the influence of the king's teachings, so'
不類佛經七廟之難。遠曰。若以秦魯同尊一化。經教通行者。震旦之與天竺。國界雖殊。莫不同在閻浮四海之內。輪王一化。何不同遵佛經。而今獨廢。帝又不答。遠曰。陛下向云退僧還家。崇孝養者。孔經亦云。立身行道。以顯父母。即是孝行。何必還家。方名為孝。帝曰。父母恩重。交資色養。棄親向疏。未成至孝。遠曰。陛下左右。皆有二親。何不放之。乃使長役五年。不見父母。武帝云。朕亦依番上下。得歸侍奉。遠曰。佛亦聽僧。冬夏隨緣修道。春秋歸家侍養。故目連乞食餉母。如來擔棺臨葬。此理大通。未可獨廢。帝又無答。遠抗聲曰。陛下今恃王力自在。破滅三寶。阿鼻地獄。不揀貴賤。陛下何得不怖。帝勃然大怒。面有瞋相。直視於遠曰。但令百姓得樂。朕何辭地獄諸苦。遠曰。陛下以邪法化人。現種苦業。當共陛下同趣阿鼻。何處有樂可得。帝理屈無答。乃下敕云。僧等且還。后當更集。有司錄取論僧姓字。當斯時也。齊國初殄。周兵雷震。見遠抗詔。莫不流汗。咸謂粉其身骨。煮以鼎鑊。而遠神氣嵬然。辭色無撓。上統衍法師等。執遠手。泣而謝曰。天子之威。如龍火也。難以犯觸。汝能窮之。大經所云。護法菩薩。應當如是。彼不悛革。非汝咎也。遠曰。正理須申。豈顧形命。即辭諸德曰。時
運如此。聖不能違。遂潛于汲郡西山。勤道無倦。三年之間。誦法華維摩等。各一千遍。大象二年。天元微開佛化。東西兩京。各立陟岵大寺。置菩薩僧。頒告前德。詔令安置。大隋受禪。天步廓清。開皇之始。蒙預落䰂。舊齒相趨。翔于雒邑。法門初辟。遠近歸奔。遠名馳帝闕。下敕授洛州沙門都。匡任佛法。辭不獲免。開皇五年。為澤州刺史千金公。請赴本鄉。七年春。住定州。途由上黨。留連夏講。尋下璽書。慇勤重請。辭又不免。便達西京。帝親臨御筵。敷述聖化。通孚家國。上大悅。敕住興善寺。勞問豐華。供事隆倍。又選天門之南。大街之右。東西衝要。游聽不疲。因置寺焉。名為凈影。常居講說。諸敘玄奧。辨暢奔流。於是四方投學。七百餘人。皆海內英華。法輪前轍。望京趣寺。為法道場。遠開皇十二年春。卒于凈影寺。
釋慧因
姓于。吳郡海鹽人。晉太常寶之後胤。祖樸。梁散騎常侍。父元顯。梁中書舍人。並碩學英才。因稟靈溫裕。十二出家。聽瓊法師授成實。曾未具戒。便齊入室。乃詣鐘山慧曉智璀二禪師。請授調心觀法。定水既清。道思逾肅。又造長干辨法師。稟學三論。窮寔相微言。辨后歸靜山林。便以學徒相委。受業弟子五百餘人。踵武傳燈。將三十載。陳太建八年。安
【現代漢語翻譯】 現代漢語譯本： 命運就是這樣。聖人也無法違背。於是潛藏在汲郡西山，勤奮修道從不懈怠。三年之間，誦讀《法華經》、《維摩經》等，各一千遍。大象二年（580年），天元皇帝稍微開啟佛法教化，東西兩京各自建立陟岵大寺，設定菩薩僧，頒佈詔書告知以前的賢德之人，詔令他們安頓下來。大隋取代北周，天下太平。開皇年間（581-600年）之初，慧遠法師蒙受恩遇剃度出家，舊時的同伴爭相追隨，他來到洛陽。佛法之門初次開啟，遠近的人都來歸附。他的盛名傳到皇帝那裡，皇帝下敕令授予他洛州沙門都的職位，讓他匡正佛法，慧遠法師推辭不掉。開皇五年（585年），澤州刺史千金公，請求他前往自己的家鄉。開皇七年（587年）春天，慧遠法師住在定州，途中經過上黨，在那裡停留講經說法。不久皇帝又下璽書，慇勤地再次邀請他，慧遠法師推辭不掉，便到達西京（長安）。皇帝親自在御筵接見他，闡述聖明的教化，溝通國家和人民的感情，皇帝非常高興。敕令他住在興善寺，賞賜豐厚，供養隆重。又選擇天門之南，大街之右，東西交通要道，遊人和聽法的人都不會感到疲倦的地方，於是建造寺廟在那裡，名為凈影寺。慧遠法師常住在那裡講經說法，闡述玄妙的道理，辯論流暢如奔流。於是四方的人都來投奔學習，有七百多人，都是國內的英才，成為佛法傳播的先驅。望京的人都前往凈影寺，作為修習佛法的道場。慧遠法師在開皇十二年（592年）春天，在凈影寺圓寂。
釋慧因（Shi Huì Yīn）： 姓于，是吳郡海鹽人。是晉朝太常寶的後代。祖父樸，是梁朝的散騎常侍。父親元顯，是梁朝的中書舍人。都是學識淵博的英才。慧因天資聰穎，十二歲出家。聽從瓊法師講授《成實論》。還沒有受具足戒，就一起進入內室學習。於是前往鐘山拜訪慧曉、智璀二位禪師，請求傳授調心觀法。禪定之水清澈之後，修道的思想更加肅穆。又拜訪長干辨法師，學習三論宗。窮盡實相的微妙語言。辨法師後來歸隱山林，便把學徒託付給慧因法師。受業的弟子有五百多人，繼承前人的事業，傳遞佛法的燈火，將近三十年。陳太建八年（576年），安。
【English Translation】 English version: Such is fate. Even a sage cannot defy it. Thus, he concealed himself in the western mountains of Jì County, diligently pursuing the Way without weariness. Within three years, he recited the Lotus Sutra (Fǎ Huá Jīng) and the Vimalakīrti Sutra (Wéi Mó Jīng), each a thousand times. In the second year of the Dàxiàng era (580 CE), Emperor Tiānyuán slightly opened the way for Buddhist teachings. Two great Zhìhù Temples were established in the eastern and western capitals, each with Bodhisattva monks. An edict was issued, informing the virtuous ones of the past and ordering them to settle down. When the Dà Suí Dynasty replaced the Northern Zhōu, the realm was pacified. At the beginning of the Kāihuáng era (581-600 CE), he received ordination and old companions flocked to him, and he went to Luòyáng. The gate of the Dharma was first opened, and people from far and near came to join. His great reputation reached the imperial court, and an imperial decree was issued, granting him the position of Chief Monk of Luòzhōu, to rectify the Buddhist Dharma. He could not refuse. In the fifth year of the Kāihuáng era (585 CE), the Prefect of Zézhōu, Duke Qiānjīn, requested him to go to his hometown. In the spring of the seventh year of the Kāihuáng era (587 CE), he stayed in Dìngzhōu, passing through Shàngdǎng, where he lingered to give summer lectures. Soon after, an imperial decree was issued, earnestly requesting him again. He could not refuse, so he reached the western capital (Cháng'ān). The emperor personally received him at the imperial banquet, expounding on the enlightened teachings, connecting the country and its people. The emperor was greatly pleased. He ordered him to reside at Xīngshàn Temple, bestowing generous gifts and providing lavish offerings. He also selected a place south of Tiānmén, to the right of the main street, a vital thoroughfare for east-west traffic, where travelers and listeners would not tire. Thus, a temple was built there, named Jìngyǐng Temple. He often resided there, lecturing and expounding on profound doctrines, his eloquence flowing like a torrent. As a result, people from all directions came to study, more than seven hundred in all, all outstanding talents within the country, becoming pioneers in the propagation of the Dharma. People from Wàngjīng went to Jìngyǐng Temple, as a place for practicing the Dharma. In the spring of the twelfth year of the Kāihuáng era (592 CE), he passed away at Jìngyǐng Temple.
釋慧因 (Shì Huì Yīn): His surname was Yú, and he was from Hǎiyán in Wújùn. He was a descendant of Bǎo, the Grand Master of Ceremonies of the Jìn Dynasty. His grandfather, Pǔ, was a Gentleman-in-Attendance of the Liáng Dynasty. His father, Yuánxiǎn, was a Secretary of the Central Secretariat of the Liáng Dynasty. Both were erudite talents. Huì Yīn was intelligent and gentle, and he became a monk at the age of twelve. He listened to Dharma Master Qióng teaching the Tattvasiddhi Śāstra (Chéngshí Lùn). Before receiving the full precepts, he entered the inner chamber together to study. Then he went to Mount Zhōng to visit the two meditation masters, Huìxiǎo and Zhìcuǐ, requesting them to transmit the method of cultivating the mind. After the water of meditation became clear, his thoughts on the Way became more solemn. He also visited Dharma Master Biàn of Chánggàn, learning the Three Treatise School. He exhausted the subtle language of the true nature of reality. Dharma Master Biàn later retired to the mountains and forests, entrusting his disciples to Dharma Master Huì Yīn. There were more than five hundred disciples who received instruction, inheriting the work of their predecessors, passing on the light of the Dharma, for nearly thirty years. In the eighth year of the Tàijiàn era of the Chén Dynasty (576 CE), An.
居之始。忽感幽使云。王請法師。部從相諠。絲竹交響。當即氣舍。時經七夕。若起深定。學徒請問。乃云試看箱內。見有何物。尋檢有絹兩束。因曰。此為䞋遺耳。重問其故。曰吾被閻羅王召夏坐。講大品般若於寔道中。謂經三月。又見地獄眾相。五苦次第。悲夫慈該幽顯。行極感通。豈能赴彼冥圻。神遊異域。隋仁壽三年。起禪定寺。搜揚寓內。遠招名德。遂奉因為知事上座。頻講三論。並制文疏。要約標控。學者高舉。大唐弘運。重興佛日。舉十大德。當其一焉。因定慧兩明。空有兼照。弘法四代。常顯一乘。而莫競物情。喜怒無色。故游其道者。莫測其位。以貞觀元年二月十二日。卒于大莊嚴寺。春秋八十有九。
釋法常
姓張。南陽白水人。高祖隆仕魏。因移于河北郡焉。少踐儒林。情欣田家。年十九。投曇延法師剃落。學不逾歲。即講涅槃。道俗聽者。咸奇理趣。年二十二。攝論初興。隨聞新法。秦齊趙魏。靡不周行。時積五年鉆核名理。至於成寔毗曇華嚴地論。博考同異。皆為軌轍。隋齊王暕。召結時望。盛演釋經。常預法座。敷陳至理。詞義弘遠。僉共美之。大業之始。榮唱轉高。爰下敕旨。入大禪定。相尋講肆。成濟極多。唐運初興。遐邇清晏。四遠投造。增倍於前。貞觀之譯。證義
所資。下敕徴召。恒知翻任。后造普光。宏壯華敞。又召居之。衣服供給。四時隨改。文下敕令為皇儲受菩薩戒。禮敬之極。眾所傾心。貞觀九年。又奉敕召。入為皇后戒師。因即敕補兼知空觀寺上座。弘導法化。前後預聽者數千。及學成返國。新羅王子金慈藏。輕忽貴位。棄俗出家。遠聞䖍仰。思睹言令。遂架山航海。遠造京師。乃于船中夢想顏色。及睹形狀。宛若夢中。悲涕交流。欣其會遇。因從受菩薩戒。盡禮事焉。十四年。有僧犯過。下敕普責京寺大德綱維。因集於玄武門。召常上殿。論及僧過。常曰。僧等蒙荷恩惠。得預法門。不能躬奉教綱。致有上聞天聽。特由常等。寡于訓誨。恥愧難陳。遂引涅槃付囑之旨。上然之。因宥大理獄囚百有餘人。又延設供。食訖而退。因染余疾。右脅而終於住寺。春秋七十有九。乃貞觀十九年六月二十六日。七月二日。葬于南郊高陽之原。
釋道積
河東安邑人。姓相。其先鄭大夫子產之苗裔。積早習丘墳。神氣爽烈。至年二十。遇律師洪湛。見而異之。即為剃落。晦跡雙巖。又依法朗禪師。希求心學。絕影三載。開皇十三年。辭師擐缽。周行采義。路經滄海。冀就遠行寺普興法師。尋學涅槃。乃經四載。清通三事。至十八年。入于京室。依寶昌寺明及法師。
【現代漢語翻譯】 現代漢語譯本： 他所依賴的。後來皇帝下詔徵召恒知（僧人名，不詳）。恒知接受任命。後來建造普光寺，寺廟宏偉寬敞。又召恒知居住其中，衣服供給，四季更換。皇帝下令讓他為皇儲受菩薩戒，禮敬至極，眾人傾心。貞觀九年（635年），又奉旨召入宮中，作為皇后的戒師。因此皇帝下令讓他兼任空觀寺上座。弘揚佛法教化，前後聽法者數千人。等到學成返回新羅國，新羅王子金慈藏（人名，新羅王子）輕視尊貴地位，捨棄世俗出家。遠遠聽到恒知的虔誠仰慕，想親眼見到他的言行。於是架山航海，遠赴京師。在船中夢見恒知的容貌，等到見到真人，與夢中一模一樣，悲喜交加，慶幸能夠相遇。於是跟隨恒知受菩薩戒，以最高的禮節侍奉他。貞觀十四年（640年），有僧人犯錯，皇帝下令普遍責問京城寺廟的大德綱維。因此聚集在玄武門，召見恒常上殿，談論僧人的過錯。恒常說：『僧人們蒙受恩惠，得以進入佛門，不能親自奉行教規，以至於驚動皇上，這都是因為我等疏於教誨，慚愧難當。』於是引用《涅槃經》的付囑之意，皇帝因此赦免了大理寺監獄的一百多名囚犯。又延請設宴供養，用膳完畢後退下。後來染上疾病，右脅而臥，在寺廟中去世，享年七十九歲。那是貞觀十九年（645年）六月二十六日，七月二日，安葬在南郊高陽的原野。
釋道積（僧人名，唐代僧人）
河東安邑人，姓相，是鄭國大夫子產的後代。道積從小學習儒家經典，神采奕奕。二十歲時，遇到律師洪湛（僧人名，不詳），洪湛見到他後覺得他與衆不同，就為他剃度出家。道積隱居在雙巖，又依止法朗禪師（僧人名，不詳），希求心性之學，斷絕塵緣三年。開皇十三年（593年），辭別師父，拿著缽，四處遊歷乞食。路經滄海，想要去遠行寺拜見普興法師（僧人名，不詳），學習《涅槃經》，前後四年，精通三事。開皇十八年（598年），進入京城，依止寶昌寺的明及法師（僧人名，不詳）。
【English Translation】 English version: What he relied on. Later, the emperor issued an edict to summon Hengzhi (monk's name, unknown). Hengzhi accepted the appointment. Later, he built Puguang Temple, which was magnificent and spacious. He was summoned again to reside there, with clothing and supplies changed according to the four seasons. The emperor issued an edict ordering him to administer the Bodhisattva precepts to the crown prince, showing extreme respect, which won the hearts of the people. In the ninth year of Zhenguan (635 AD), he was summoned again by imperial decree to enter the palace as the empress's precept teacher. Consequently, the emperor ordered him to concurrently serve as the abbot of Kongguan Temple. He propagated the Dharma and teachings, with thousands of people listening to him. When he completed his studies and returned to Silla, Prince Kim Jizang (person's name, Prince of Silla) disregarded his noble position and renounced secular life to become a monk. Having heard of Hengzhi's piety and admiration from afar, he desired to see his words and deeds. Therefore, he crossed mountains and sailed the sea to reach the capital. He dreamed of Hengzhi's appearance on the ship, and when he saw the real person, he was exactly as in his dream. Overwhelmed with sorrow and joy, he rejoiced at the encounter. He then received the Bodhisattva precepts from Hengzhi and served him with the utmost respect. In the fourteenth year of Zhenguan (640 AD), a monk committed an offense, and the emperor issued an edict to generally question the senior monks of the capital's temples. Therefore, they gathered at Xuanwu Gate, and Hengchang was summoned to the palace to discuss the monks' faults. Hengchang said, 'The monks have received grace and have been able to enter the Buddhist path, but they have not been able to personally uphold the teachings, which has disturbed the emperor. This is because we have been negligent in our teaching, and we are ashamed.' Therefore, he cited the entrustment of the Nirvana Sutra, and the emperor pardoned more than a hundred prisoners in the Dali Temple prison. He also extended an invitation to a feast, and after the meal, he withdrew. Later, he contracted an illness, lay on his right side, and passed away in the temple at the age of seventy-nine. That was on the twenty-sixth day of the sixth month of the nineteenth year of Zhenguan (645 AD), and on the second day of the seventh month, he was buried in the Gaoyang plains in the southern suburbs.
Shi Daoji (monk's name, Tang Dynasty monk)
He was from Anyi in Hedong, with the surname Xiang, a descendant of Zichan, a minister of the Zheng state. Daoji studied Confucian classics from an early age, with a bright spirit. At the age of twenty, he met the Vinaya master Hongzhan (monk's name, unknown), who saw him and found him extraordinary, and shaved his head to become a monk. Daoji lived in seclusion in Shuangyan, and also relied on Chan Master Falang (monk's name, unknown), seeking the study of mind-nature, severing worldly ties for three years. In the thirteenth year of Kaihuang (593 AD), he bid farewell to his master, carrying his alms bowl, traveling around to beg for food. Passing through the Canghai Sea, he wanted to go to Yuanxing Temple to visit Dharma Master Puxing (monk's name, unknown) to study the Nirvana Sutra, and for four years, he became proficient in the three matters. In the eighteenth year of Kaihuang (598 AD), he entered the capital and relied on Dharma Master Mingji (monk's name, unknown) of Baochang Temple.
咨習地論。又依智凝法師。攝大乘論。於十義。熏習六分。仁壽三年。又往并州武德寺法棱所。聽采地持。故得十法三持。四年七月。楊諒作亂。遂與同侶素杰諸師。南旋蒲坂。既達鄉壤。法化大行。先講涅槃。后敷攝論。先是沙門寶澄。隋初于普救寺。創營大像百尺。萬工才登其一。不卒此愿。而澄早逝。鄉邑耆艾。請積繼之。受請之夕。𥨊夢崖傍。見二師子于大像側。連吐明珠。相續不絕。既覺惟曰。獸王自在。則表法流無滯。寶珠自涌。又喻財施不窮。冥運潛開。功成斯在。其寺蒲坂之陽。嵩高華博。東臨州里。南望河山。像設三層。巖廊四合。上坊下院。赫奕相臨。園硙田蔬。周環俯就。而弊衣蔬食。輕財重命。普救殷贍。追靜歸閑。經隋季擁閉。海東通守堯君素。鎮守荒城。偏師肆暴。欲議諸沙門登城守固。敢諫者斬。緇素同憂。積憤嘆內發。不顧形命。謂諸屬曰。時乃盛衰。法無隆替。沙門塵外之賓。跡類高世。何得執戈擐甲。為禦侮之卒乎。遂引沙門道愻神素。歷階厲色而諫曰。貧道聞。人不畏死。不可以死怖之。今視死若生。但懼不得其死。死而有益。是所甘心。計城之存亡。公之略也。世之否泰。公之運也。豈五三虛怯而能濟乎。昔者漢欽四皓。天下隆平。魏重干木。舉國大治。今欲拘繫以從軍役
【現代漢語翻譯】 現代漢語譯本 研究學習《習地論》。又跟隨智凝法師學習《攝大乘論》，在十個要義上，熏習了六分。仁壽三年（603年），又前往并州武德寺法棱處，聽講《采地持》，因此得到了十法三持。仁壽四年（604年）七月，楊諒作亂，於是與同伴素杰等法師，向南返回蒲坂。到達家鄉后，佛法教化大為盛行。先講解《涅槃經》，后闡述《攝大乘論》。 先前，沙門寶澄在隋朝初年于普救寺，開始建造百尺大佛像，耗費了大量人力物力才完成了一部分，未能完成這個願望就去世了。鄉里的老人們，請求積法師繼續完成。接受請求的當晚，積法師夢見山崖旁邊，看見兩隻獅子在大佛像旁邊，連續吐出明珠，一個接一個，沒有停歇。醒來后他說，獅子是獸中之王，象徵著佛法流通沒有阻礙，寶珠自然涌出，又比喻財物佈施不會窮盡，冥冥之中有力量在幫助，功成就在眼前。普救寺在蒲坂的南面，地勢高聳，像嵩山和華山一樣，東面靠近州里，南面遙望黃河。佛像設定了三層，殿宇迴廊四面環繞，上面的僧房和下面的院落，相互輝映。園林水磨，田地菜蔬，周圍環繞，應有盡有。而積法師卻穿著破舊的衣服，吃著粗糙的食物，輕視錢財，重視生命，使得普救寺非常富足，追求清靜，歸於閒適。 經過隋朝末年的戰亂封閉，海東通守堯君素，鎮守荒涼的城池，手下的士兵肆意暴虐，想要讓眾沙門登上城墻守衛。有敢於勸諫的人就要被斬首。僧人和百姓都非常憂慮，積法師內心積壓著憤怒，不顧自己的性命，對眾人說，時運有盛衰，佛法沒有興衰。沙門是塵世之外的人，行為像隱士一樣高潔，怎麼能拿著武器穿著盔甲，成為抵禦外敵的士兵呢？於是帶領沙門道愻、神素，走上臺階，神色嚴厲地勸諫說，貧道聽說，人們不怕死，不能用死來威脅他們。現在我們把死看得像生一樣，只是害怕不能死得其所。如果死能有益處，我們是甘心情願的。至於城的存亡，是您的策略。世道的興衰，是您的命運。難道靠我們這些虛弱的人就能成功嗎？從前漢朝敬重商山四皓，天下太平。魏國重視干木，舉國大治。現在想要拘禁我們，讓我們去服兵役。
【English Translation】 English version Studied the Xi Di Lun (Treatise on the Stages of Practice). Also, following Dharma Master Zhi Ning, studied the She Da Cheng Lun (Treatise on the Summary of the Great Vehicle), focusing on six parts of the ten meanings. In the third year of Renshou (603 CE), went to Wu De Temple in Bingzhou to listen to Fa Leng explain the Cai Di Chi, thus obtaining the Ten Dharmas and Three Holdings. In the fourth year of Renshou (604 CE), in July, Yang Liang rebelled, so he and his companions, including Dharma Master Su Jie, returned south to Puzhou. After arriving in his hometown, the Dharma flourished greatly. First, he lectured on the Nirvana Sutra, then expounded on the She Da Cheng Lun. Previously, the Shramana Bao Cheng, at the beginning of the Sui Dynasty, started building a hundred-foot-tall Buddha statue at Pu Jiu Temple, expending great effort but only completing a portion of it before passing away without fulfilling his wish. The elders of the village requested Ji to continue the work. On the night he accepted the request, Ji dreamed that beside a cliff, he saw two lions beside the great statue, continuously spitting out bright pearls, one after another, without stopping. Upon waking up, he said, 'The lion is the king of beasts, symbolizing that the flow of Dharma is unobstructed, and the precious pearls emerge naturally, also symbolizing that the giving of wealth is inexhaustible. There is a hidden force helping, and success is at hand.' The Pu Jiu Temple is located south of Puban, with a high terrain like Mount Song and Mount Hua, close to the state capital to the east, and overlooking the Yellow River to the south. The Buddha statue is set up on three levels, with cloisters surrounding it on all sides, the upper monks' quarters and the lower courtyards reflecting each other. Gardens, mills, fields, and vegetables surround it, providing everything needed. However, Ji wore tattered clothes, ate simple food, valued life over wealth, making Pu Jiu Temple very prosperous, pursuing tranquility, and returning to leisure. After the closure due to the wars at the end of the Sui Dynasty, Yao Junsu, the General of Hai Dong, guarded the desolate city, and his soldiers were tyrannical. He wanted all the Shramanas to ascend the city walls to defend it, with anyone who dared to advise against it to be beheaded. The monks and the people were very worried, and Ji, with accumulated anger in his heart, disregarding his own life, said to the people, 'Times have their ups and downs, but the Dharma does not rise or fall. Shramanas are people beyond the mundane world, and their actions are like those of noble hermits. How can they hold weapons and wear armor, becoming soldiers to defend against enemies?' Therefore, he led the Shramanas Dao Xun and Shen Su, ascended the steps, and sternly advised, 'This poor monk has heard that people are not afraid of death, and you cannot threaten them with death. Now we regard death as life, only fearing that we cannot die in the right way. If death can be beneficial, we are willing to do so. As for the survival of the city, that is your strategy. The rise and fall of the world is your fate. How can we, these weak people, succeed? In the past, the Han Dynasty respected the Four Whiteheads of Mount Shang, and the world was peaceful. The Wei Dynasty valued Gan Mu, and the whole country was well-governed. Now you want to detain us and make us serve in the military.'
。反天常以會靈祗。恐納不祥之兆耳。公若索頭。與頭。仍為本願。必縱以殘生。逼充步甲者。則不知生為何生。死為何死。積陳此語。傍為寒心。素初聞諫。重積詞氣。但張目直視曰。異哉斯人也。何乃心氣若斯之壯耶。因舍而不問。果詣積陳懺。堯素以殺戮無度。騁其毒心。兼又舉意輕陵。卒為城人薛宗所害。積以貞觀十年九月十七日。終於本寺。春秋六十有九。
釋玄琬
姓楊。弘農華陰人也。居雍州之新豐。青衿悟道。履操沖明。在志學年。方游法苑。事沙門曇延法師。振領宏標。隋文欽重。立寺處之。琬位居入室。恭恪據懷。及進具后。便隨洪遵律師。服膺四分。涉津三載。便事敷演。乃旋踵本師涅槃真體。捃掇新異。妙寫幽微。又欲欽佩惟識。包舉理性。于曇遷禪師。稟學攝論。並尋閱眾鋒。窮其心計。法華大集。楞伽勝鬘。地論中百等。並資承茂實。研竅新聞。延師存日。愿造丈六釋迦。經略未圓。奄便物故。誓志營復。克遂先模。于仁壽二年。提洽有緣。便事爐錘。當時空色清朗。杲日流輝。上天雨華。狀如雲母。滿空飄灑。終墜像前。及開模之後。雅相逾圓。每於靜夜清朝。飛流八音之響。又造經四藏。備盡莊嚴。諸有繕寫。皆資本據。又以二月八日。大聖誕沐之晨。開講設齋。逮貞
【現代漢語翻譯】 現代漢語譯本：違背天道常理來迎合鬼神，恐怕會招致不祥的預兆啊。您如果只是想要人頭，給了您人頭，仍然是實現了當初的願望。必定會放過我這殘餘的生命。如果逼迫我去充當步兵，那就不知道活著是爲了什麼，死了又爲了什麼。我多次陳述這些話，旁邊的人都為我感到心寒。堯素最初聽到勸諫，更加重了語氣，只是瞪大眼睛直視著他說：『這個人真奇怪啊！為什麼心氣如此強壯呢？』於是就放棄了追問。果真前往積陳那裡懺悔。堯素因為殺戮沒有節制，放縱他的惡毒之心，並且又故意輕視凌辱他人，最終被城裡人薛宗所殺害。積陳在貞觀十年（636年）九月十七日，在本寺去世，享年六十九歲。
釋玄琬（Shi Xuanwan）：
姓楊，是弘農華陰人。居住在雍州的新豐。年輕時就領悟了佛道，行為高尚清明。在求學之年，才開始遊歷佛法之地。侍奉沙門曇延法師，弘揚佛法的大綱。隋文帝欽佩器重他，為他建立寺廟居住。玄琬位居入室弟子，恭敬謹慎。等到受具足戒后，便跟隨洪遵律師，學習四分律，經歷了三年。便開始宣講佛法。於是回到本師涅槃的真身之處，收集新的見解，精妙地闡述深奧的道理。又想要欽佩唯識宗，包容所有的理性。向曇遷禪師學習攝論，並且尋閱各種論著，窮盡其中的心意。《法華經》、《大集經》、《楞伽經》、《勝鬘經》、《地論》、《中論》、《百論》等，都憑藉著茂盛的果實，研究其中的奧妙。曇延法師在世的時候，希望建造丈六高的釋迦牟尼佛像，計劃還沒有完成，就去世了。玄琬發誓要完成這個事業，最終實現了先師的願望。在仁壽二年（602年），提煉融合有緣之物，便開始冶煉鑄造佛像。當時天空晴朗，陽光明媚。上天降下花朵，形狀像雲母一樣，飄灑在空中，最終落在佛像前。等到打開模具之後，佛像的容貌更加圓滿。每當在安靜的夜晚或清晨，都會發出八種美妙的聲音。又建造了四藏經書，竭盡莊嚴。所有的繕寫，都以資本為依據。又在二月八日，佛陀誕生的早晨，開始講經設齋，直到貞觀年間。
【English Translation】 English version: To go against the natural order to cater to spirits is feared to invite inauspicious omens. If you merely seek a head, giving you the head fulfills the original wish. Surely, you would spare my remaining life. To force me into becoming a foot soldier would render life meaningless, and death equally so. Repeatedly stating these words chills the hearts of those nearby. Yao Su, initially hearing the advice, intensified his tone, merely glaring and saying, 'Strange is this man! How can his spirit be so strong?' Thus, he abandoned the pursuit. Indeed, he went to Ji Chen to repent. Yao Su, due to unrestrained killing, indulging his poisonous heart, and intentionally belittling and insulting others, was ultimately killed by Xue Zong, a resident of the city. Ji Chen passed away at his temple on the 17th day of the 9th month of the Zhenguan era (636 AD), at the age of sixty-nine.
釋玄琬 (Shi Xuanwan):
His surname was Yang, and he was from Huayin in Hongnong. He resided in Xinfeng in Yongzhou. He awakened to the Buddhist path in his youth, and his conduct was noble and clear. In his years of study, he began to travel to Buddhist sites. He served the monk Tan Yan, promoting the grand principles of Buddhism. Emperor Wen of the Sui Dynasty admired and respected him, establishing a temple for him to reside in. Xuanwan held the position of an inner disciple, being respectful and cautious. After receiving the full precepts, he followed the Vinaya master Hong Zun, studying the Four-Part Vinaya, spending three years. He then began to expound the Dharma. Thus, he returned to the true body of his teacher's Nirvana, collecting new insights and exquisitely explaining profound principles. He also desired to admire the Consciousness-Only school, encompassing all rationality. He studied the She Lun (Compendium of Treatises) with the meditation master Tan Qian, and also sought out various treatises, exhausting their meanings. The Lotus Sutra, Mahasamnipata Sutra, Lankavatara Sutra, Srimala Sutra, Dasabhumika Sutra, Madhyamaka Sastra, Sata Sastra, etc., all relied on abundant fruits, researching their mysteries. While Master Yan was alive, he wished to build a sixteen-foot-tall statue of Sakyamuni Buddha, but the plan was not completed before his death. Xuanwan vowed to complete this undertaking, ultimately fulfilling his teacher's wish. In the second year of Renshou (602 AD), refining and merging with predestined materials, he began to smelt and cast the Buddha statue. At that time, the sky was clear, and the sun was bright. Flowers rained down from the sky, shaped like mica, scattering in the air and eventually falling in front of the Buddha statue. After opening the mold, the Buddha's appearance became even more perfect. Every quiet night or morning, eight kinds of wonderful sounds would emanate. He also built four collections of scriptures, exhausting their splendor. All the copying was based on capital. Also, on the eighth day of the second month, the morning of the Buddha's birth, he began lecturing and offering vegetarian feasts, continuing until the Zhenguan era.
觀初年。以琬戒素成治。朝野具瞻。有召敕為皇太子及諸王等。受菩薩戒。故儲宮以下。師禮崇焉。令造普光寺。召而居之。又別敕。延入為皇后六宮並妃主等。受戒。椒掖問德禁中。授納法財。日逾填委。而欽若自守。不顧有餘。䞋施所資。悉營功德。尋敕于苑內德業寺。為皇后寫見在藏經。並委監護。昔育王再集於周時。今琬定宗于唐世。厥致齊焉。然其苦節自修。言為世范。僧尼從受具戒者。三千餘人。王公僚佐。爰及皂隸。從法歸戒者。二十餘萬。左僕射蕭瑀兄弟。人倫藻鏡。久厭時煩。每咨法華會三之旨。龍樹明中之教。沉吟移景。奉佩而旋。右僕射杜如晦。臨終委命。召為歷劫師資。大將軍薛萬徹昆季。並及母氏。並欽崇戒約。蔬素形終。琬致書皇太子。請少殺生。東宮內外。咸減肉料。則歷長命久。仁育斯隆。三順氣者如經不殺曰仁。仁主肝。肝者木也。春陽之時。萬物盡生。宜育群品。用答冥造。如經年三月。六齋能潔六根。便資五福。伏願遵行。受持齋戒。登即下詔斷殺。起於三月。盡於五月。琬以仁育兼濟。乃上啟更延。帝又特聽。盡于歲暮。貞觀十年杪冬遘疾。又致啟東宮。累以大法。又上遺封表。又遺誡門人。在於道檢。言極詳切。讀者垂淚。遂以臘月七日。卒于延興寺。春秋七十有五。道
俗失依。皇儲哀慟。天子下詔。情深惻悼。賜物齋殯。須由天府。特進蕭瑀太府。蕭璟宗正。李伯藥。詹事杜正倫等。並親奉戒約。躬盡哀禮。后旋殯山寺。幢蓋相映。香華蔽空。從者如雲。眾盈數萬。前儐遠達於終南後塵猶繼于城[門@(缺-山+止)]。四十里間。皂素充道。弟子等五百餘人。奉遵遺旨。依法阇維。于焚所建佛塔一區。
釋法琳
姓陳。穎川人。少出家。遊獵儒釋。博綜詞義。金陵楚郢。從道問津。野棲木食于青溪等山。晝則承誨佛經。夜則吟覽俗典。隋季承亂。權舍法服。武德初運。還蒞釋宗。乃住京師濟法寺。至武德四年。黃巾深忌佛法。上廢佛法事者。十有一條。云釋經誕妄。言妖事隱。損國破家。未聞益世。請胡佛邪教。退還天竺。凡是沙門。放歸桑梓。則家國昌大。李孔之教行焉。武皇行之。下詔問曰。棄父母之鬚髮。去君臣之章服。利在何間之中。益在何情之外。損益二宜。請動妙釋。琳憤激傳詞。側聽明敕。承有斯問。即陳對曰。琳聞至道絕言。豈九流能辨。法身無象。非十翼所詮。但四趣茫茫。漂淪慾海。三界蠢蠢。顛墜邪山。諸子迷以自焚。凡天溺而不出。大聖為之興世。至人所以降靈。遂開解脫之門。示以安隱之路。於是中天王種。辭恩愛而出家。東夏貴游。
厭榮華而入道。誓出二種生死。志求一妙涅槃。弘善以報四恩。立德以資三有。此其利益也。毀形以成其志。故棄鬚髮美容變俗。以會其道。故去君臣華服。雖形闕奉親。而內懷其孝。禮乖事主。而心戢其恩。澤被怨親以成大順。福沾幽顯豈拘小違。琳乃著破邪論。原夫實相杳冥。法身凝寂唯我大師。量法界而與悲。揆虛空而立誓。現生穢土。誕聖王宮。示金色之身。吐玉毫之相。佈慈云于鷲嶺。則火宅𦦨銷。扇慧風于雞峰。則幽途霧卷。行則金蓮捧足。坐則寶座承軀。出則天主導前。入則梵王從后。聲聞菩薩。儼若朝儀。八部萬神。森然翊衛。宣涅槃則地現六動。說般若則天雨四花。百福莊嚴。狀滿月之臨滄海。千光照曜。如聚日之映寶山。師子一吼。則外道摧鋒。法鼓暫鳴。則天魔稽首。是故號佛為法王也。但以時運未融。致令漢梵殊感。故西方先音形之奉。東國后見聞之益。及慈雲卷潤。慧日收光。乃夢金神于永平之年。睹靈骨于赤鳥之歲。於是漢魏齊梁之政。像教勃興。燕秦晉宋已來。名僧間出。或神力救世。或異跡發人。或慧解聞神。或通感適化。及白足臨刃不傷。遺法為之更始。志上分身員戶。帝王以之加信。並使功被將來。傳燈永劫。謹上破邪論一卷。用擬傳詞。東庶宮子虞世南。詳琳著論。乃為之序
【現代漢語翻譯】 現代漢語譯本 厭棄榮華富貴而皈依佛道，立誓要脫離分段生死和變易生死這兩種生死輪迴，立志追求唯一的究竟涅槃境界。弘揚善行來報答父母恩、眾生恩、國家恩、三寶恩這四重恩情，樹立德行來資助欲界、色界、無色界這三界眾生。這就是出家的利益所在啊。毀壞外在的形貌是爲了成就內心的志向，所以剃去鬚髮，改變美好的容顏，改變世俗的裝束，來契合佛道。所以捨棄君臣之禮和華麗的服飾。雖然形體上有所缺失而不能奉養雙親，但內心卻懷有孝道；禮節上有所違背而不能事奉君主，但內心卻抑制著感恩之情。將恩澤施予怨家和親人，從而成就最大的順應天道，福澤惠及陰間和陽世，哪裡會拘泥於細小的違逆呢？ 琳於是撰寫了《破邪論》。探究那實相的境界，是如此的杳遠而不可測，法身凝定寂滅。只有我的大師——佛陀（Buddha，覺悟者），以他的慈悲之心來衡量整個法界，以他的宏大誓願來規劃整個虛空。他示現在污濁的娑婆世界，降生在聖明的王宮之中。示現出金色的身軀，口中吐出玉毫的光相。在鷲嶺（Grdhrakuta，山名，佛陀常在此說法）佈下慈悲的雲朵，那麼眾生的火宅煩惱就會消散；在雞足山（Kukkutapada，山名，相傳迦葉尊者在此入定）扇動智慧的風，那麼幽暗的道路上的迷霧就會消散。行走時有金蓮承托雙足，坐下時有寶座承載身軀。出行時有天主（Deva，天神）在前方引導，進入時有梵王（Brahma，色界天主）在後方跟隨。聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）和菩薩（Bodhisattva，發願救度一切眾生的修行者），莊嚴肅穆如同朝拜的儀仗；八部天龍（Naga，護法神）和萬千神祇，威嚴整肅地護衛著佛陀。宣講涅槃（Nirvana，寂滅）時，大地呈現六種震動；演說般若（Prajna，智慧）時，天空降下四種天花。百種福德莊嚴佛身，如同滿月照臨滄海；千道光明照耀，如同聚集的太陽映照寶山。佛陀如雄獅一般吼叫，那麼外道就會摧鋒折銳；佛陀的法鼓稍微鳴響，那麼天魔就會稽首降伏。因此稱佛陀為法王啊。 只是因為時運尚未融洽，導致漢地和西方在感受上有所不同。所以西方先有音像和形體的供奉，東國後有見聞佛法的利益。等到慈悲的雲朵收回潤澤，智慧的太陽收斂光芒，於是在漢明帝永平年間（58-75）夢見金人，在吳赤烏年間（238-251）見到佛舍利。於是從漢朝、魏朝、齊朝、梁朝的統治時期，佛教的影象和教義蓬勃興起。從燕國、秦國、晉朝、宋朝以來，著名的僧人相繼出現。有的以神通之力拯救世人，有的以奇異的跡象啓發人們，有的以智慧的理解聞名于神靈，有的以通達的感應適應變化。以及白足禪師臨刑時刀刃不能損傷他的身體，使得佛法為之重新開始。志公禪師分身於各個門戶，帝王因此更加信奉佛教。這些都使得功德惠及未來，將佛法之燈永遠傳承下去。 謹呈上《破邪論》一卷，用來擬定傳世的文辭。東宮的庶子虞世南，詳細閱讀了琳法師所著的《破邪論》，於是為之作序。
【English Translation】 English version Renouncing glory and wealth to enter the path, vowing to escape the two kinds of birth and death (分段生死，變易生死 - segmented birth and death, variational birth and death), aspiring to the one wonderful Nirvana (涅槃 - extinction of suffering). Promoting goodness to repay the four debts (父母恩, 眾生恩, 國家恩, 三寶恩 - parents' kindness, sentient beings' kindness, country's kindness, Three Jewels' kindness), establishing virtue to benefit the three realms (欲界, 色界, 無色界 - desire realm, form realm, formless realm). This is the benefit of it. Destroying the form to achieve the will, therefore shaving off beard and hair, changing the beautiful appearance, and altering worldly customs to accord with the path. Therefore, abandoning the rituals of ruler and subject and ornate clothing. Although physically deficient in serving parents, inwardly cherishing filial piety. Although etiquette deviates from serving the ruler, the heart suppresses gratitude. Extending kindness to enemies and relatives to achieve great harmony, blessings reaching the unseen and the seen, why be constrained by small violations? Therefore, Lin composed the 'Treatise on Destroying Heresies'. Investigating the true nature, it is so distant and unfathomable, the Dharmakaya (法身 - Dharma body) is solidified in stillness. Only my master, the Buddha (Buddha, Awakened One), measures the Dharma realm with compassion, plans the empty space with great vows. He appears in the defiled Saha world, born in the holy royal palace. Manifesting a golden body, emitting a jade-white ray of light from his brow. Spreading clouds of compassion on Vulture Peak (Grdhrakuta, mountain where Buddha often taught), then the burning house of suffering is extinguished. Fanning the wind of wisdom on Cock's Foot Mountain (Kukkutapada, mountain where Mahakasyapa is said to be in meditation), then the mist on the dark path is dispelled. When walking, golden lotuses support his feet; when sitting, a jeweled throne supports his body. When going out, the Lord of Heaven (Deva, celestial being) guides in front; when entering, Brahma (Brahma, lord of the Form Realm) follows behind. Sravakas (Sravaka, disciples who hear the Buddha's teachings) and Bodhisattvas (Bodhisattva, beings who vow to save all sentient beings) are solemn like a court assembly; the Eight Divisions (Naga, protective deities) and myriad gods respectfully protect him. When proclaiming Nirvana (Nirvana, extinction of suffering), the earth manifests six kinds of quakes; when speaking of Prajna (Prajna, wisdom), the heavens rain down four kinds of flowers. Hundreds of blessings adorn him, like the full moon over the vast sea; thousands of lights shine, like gathered suns reflecting on a jeweled mountain. The Buddha roars like a lion, then the heretics are defeated; the Buddha's Dharma drum sounds briefly, then the demons bow their heads. Therefore, the Buddha is called the King of Dharma. It is only because the times were not yet harmonious that the Han and the West had different perceptions. Therefore, the West first had the offerings of images and forms, and the East later had the benefit of hearing and seeing the Dharma. When the clouds of compassion withdrew their moisture and the sun of wisdom retracted its light, then in the Yongping era (58-75) of Emperor Ming of the Han dynasty, a golden man was dreamed of, and in the Chiwu era (238-251) of the Wu dynasty, Buddha's relics were seen. Thus, from the reigns of the Han, Wei, Qi, and Liang dynasties, Buddhist images and teachings flourished. Since the Yan, Qin, Jin, and Song dynasties, famous monks have emerged one after another. Some saved the world with supernatural powers, some inspired people with extraordinary signs, some were known to the gods for their wise understanding, and some adapted to changes with thorough responsiveness. And the monk Baizu (白足禪師) was unharmed by the blade at his execution, causing the Dharma to be renewed. The monk Zhigong (志公禪師) manifested bodies at every door, and the emperors therefore became more faithful to Buddhism. All of these made merit benefit the future and passed on the lamp of the Dharma forever. Respectfully presenting one volume of the 'Treatise on Destroying Heresies' to be used as a text for transmission. Yu Shinan (虞世南), a minor official of the Eastern Palace, carefully read the 'Treatise on Destroying Heresies' written by the monk Lin, and therefore wrote a preface for it.
。貞觀初年。帝于南山大和宮舊宅。置龍田寺。琳性欣幽靜。就而住之。舉知寺任。從容山服。詠歌林野。至十三年冬。有黃巾秦世英者。挾方術以邀榮。遂程器于儲貳。素嫉釋種。陰陳琳論。謗訕皇宗。罪當罔上。帝勃然下敕。沙汰僧尼。乃訪琳身。據法推勘。琳扼腕奮發。不待追徴。獨詣公庭。輕生狗理。乃縶以縲紲。下詔問曰。周之宗盟。異姓為后。尊祖重親。實由先古。何為追逐其短。首鼠兩端。廣引形似之言。備陳不遜之喻。犯毀我祖禰。謗黷我先人。如此要君。罪有不恕。琳答曰。文王大聖。周公大賢。追遠慎終。昊天靡答。孝悌之至。通於神明。雖有宗周。義不爭長。何者。皇天無親。竟由輔德。古人黨理而不黨親。不自我先。不自我后。雖親有罪必罰。雖怨有功必賞。賞罰理當。故天下和平。又云。吾師名佛。佛者覺一切人也乾竺古皇。西升逝矣。討尋老教始末可追。日授中經。示誨子弟。言吾師者。善入泥洹。綿綿常存。吾今逝矣。今劉李所述。謗滅老氏之師。世莫能知著茲辨正論有八卷。略對道士六十餘條並陳史籍前言。實非謗毀家國。具狀奏聞。敕云所著辨正論。信毀交報。篇曰有念觀音者臨刃不傷。且赦七日。令爾自念。試及刑決。能無傷不。琳外纏桎梏。內迫刑期。水火交懷。欣仰無路。
【現代漢語翻譯】 現代漢語譯本： 貞觀初年（公元627年左右），唐太宗在南山大和宮舊址設定龍田寺。釋琳（僧人名）生性喜愛幽靜，便前往居住，並被推舉為寺院負責人。他身穿僧服，悠然自得地在山林田野間吟詠歌唱。到了貞觀十三年（公元639年）冬天，有個名叫秦世英的黃巾道士，憑藉方術來謀求榮華富貴，於是向太子程器獻媚。他一向嫉恨佛教，便暗中進讒言，誹謗釋琳議論朝廷，犯了欺君之罪。唐太宗勃然大怒，下令整頓僧尼，於是派人找到釋琳，依法審問。 釋琳扼腕奮發，不等官府追捕，主動前往公堂，輕視生命，視之如草芥。於是被捆綁囚禁。唐太宗下詔責問道：『周朝的宗室聯盟，允許異姓為後代。尊重祖先和親人，是自古以來的傳統。你為什麼要追究這些短處，首鼠兩端，廣泛引用相似的言論，極盡不遜的比喻，詆譭我的祖先，誹謗我的先人？如此要挾君王，罪不可恕！』 釋琳回答說：『周文王是偉大的聖人，周公是賢能的大臣。他們追念先人，謹慎行事，即使是昊天也無法回報他們的恩德。孝順父母，友愛兄弟，他們的孝悌之心感動了神明。雖然有宗周，但道義上不爭長短。為什麼呢？因為皇天沒有偏袒，最終還是輔助有德之人。古人只遵從真理而不偏袒親人，不考慮對自己有利還是不利。即使是親人有罪也必定懲罰，即使是仇人有功也必定獎賞。賞罰公正合理，所以天下太平。』 他又說：『我的老師名叫佛（Buddha，覺悟者）。佛（Buddha，覺悟者）是覺悟一切眾生的人。乾竺（印度古稱）的古代君王，已經往生西方凈土。追尋老教（道教）的始末可以追溯。每天傳授中經，教誨子弟。說我的老師佛（Buddha，覺悟者）已經進入涅槃，但他的精神綿綿長存。如今劉李等人所說的，是誹謗和滅絕老子（道教創始人）的老師。世人不能明白，所以我寫了《辨正論》八卷，略微駁斥道士六十餘條，並陳述史籍中的前言，實在不是誹謗國家。』他將情況如實上奏。 唐太宗下敕說：『你所著的《辨正論》，既有讚揚也有詆譭。篇中說有念觀音（Avalokiteśvara，佛教菩薩）的人，即使面臨刀刃也不會受傷。姑且赦免你七日，讓你自己唸誦，等到行刑的時候，看你能不能不受傷？』釋琳身外被枷鎖束縛，內心又面臨刑期的逼近，水火交加，欣喜仰望卻無路可走。
【English Translation】 English version: In the early years of the Zhenguan reign (approximately 627 AD), Emperor Taizong established Longtian Temple at the old site of the Dahe Palace in the Southern Mountains. Shi Lin (a monk's name), who by nature loved tranquility, went to live there and was elected as the temple's head. Dressed in monastic robes, he leisurely chanted and sang in the mountains and fields. In the winter of the thirteenth year of Zhenguan (639 AD), a Yellow Turban Taoist named Qin Shiying sought wealth and glory through magic arts, and thus flattered Crown Prince Chengqi. He had always been jealous of Buddhism, so he secretly slandered Shi Lin, accusing him of criticizing the imperial court, a crime of deceiving the emperor. Emperor Taizong was furious and ordered a rectification of monks and nuns, so he sent people to find Shi Lin and interrogate him according to the law. Shi Lin, clenching his fists in indignation, took the initiative to go to the court without waiting to be arrested, regarding his life as insignificant. Thus, he was bound and imprisoned. Emperor Taizong issued an edict questioning him: 'The Zhou dynasty's clan alliance allowed descendants from different surnames. Respecting ancestors and relatives has been a tradition since ancient times. Why do you pursue these shortcomings, being indecisive and double-dealing, widely quoting similar words, and using extremely disrespectful metaphors to defame my ancestors and slander my predecessors? Such coercion of the monarch is an unforgivable crime!' Shi Lin replied: 'King Wen of Zhou was a great sage, and the Duke of Zhou was a virtuous minister. They remembered their ancestors and acted cautiously, so even Heaven could not repay their kindness. Filial piety to parents and fraternal love among brothers moved the gods. Although there was the Zhou dynasty, they did not compete for superiority in righteousness. Why? Because Heaven has no favoritism, and ultimately assists those with virtue. The ancients only followed the truth and did not favor relatives, not considering whether it was beneficial or detrimental to themselves. Even if a relative was guilty, they would be punished; even if an enemy had merit, they would be rewarded. With fair rewards and punishments, the world was at peace.' He also said: 'My teacher is named Buddha (Buddha, the Awakened One). Buddha (Buddha, the Awakened One) is the one who awakens all beings. The ancient king of Qianzhu (ancient name for India) has already passed away to the Western Pure Land. Tracing the origins of Laoism (Taoism) can be traced back. He taught the Middle Sutra daily, instructing his disciples. Saying that my teacher Buddha (Buddha, the Awakened One) has entered Nirvana, but his spirit remains forever. Now, what Liu and Li and others say is to slander and destroy the teacher of Laozi (founder of Taoism). The world cannot understand, so I wrote the eight-volume 'Bian Zheng Lun' (Treatise on Distinguishing the Correct), briefly refuting more than sixty articles of the Taoists, and stating the previous words in historical records, which is really not slandering the country.' He reported the situation truthfully. Emperor Taizong issued an edict saying: 'Your 'Bian Zheng Lun' contains both praise and criticism. The article says that those who recite Avalokiteśvara (Avalokiteśvara, a Buddhist Bodhisattva) will not be harmed even when facing a blade. I will pardon you for seven days, so that you can recite it yourself. When the execution comes, let's see if you can be unharmed?' Shi Lin was bound by shackles on the outside, and faced the approaching execution date on the inside, feeling like he was caught between fire and water, with no way to look up in joy.
乃緣生來所聞經教。及三聖尊名。銘誦心府。擬為顯應。至於限滿。忽神思飄勇。橫逸胸懷。歡慶相尋。頓忘死畏。立待對問。須臾敕至。云今赦期已滿。當至臨刑。有何所念。念有靈不。琳援筆答曰。自隋季擾攘。四海沸騰。疫毒流行。干戈競起。興師相伐。各擅兵威。臣佞君荒。不為正治。遏絕王路。固執一隅。自皇王吊伐。載清陸海。斯寔觀音之力。咸資勢至之恩。比德連蹤。道齊上聖救橫死於帝庭免。淫刑于都市琳。於七日已來。不念觀音。唯念陛下。敕治書侍御史韋悰。問琳有詔令念觀音。何因不念。乃云唯念陛下。琳答。伏承觀音聖鑒。塵形六道。上天下地。皆為師範。然大唐光宅四海。九州奉職。八表刑清。君聖臣賢。不為枉濫。今陛下子育恒品。如經即是觀音既其靈鑑相符。所以唯念陛下。且琳所著正論。爰與書史倫同。一句參差。任從斧鉞。陛下若順忠論正。琳則不損一毛。陛下若刑濫無辜。琳則有伏屍之痛。具以事聞。遂不加罪。有下赦。徙于益部僧寺。行至百牢關菩提寺。因疾而卒。時年六十九。乃召諸關傍道俗。葬于東山之頂。高樹白塔。勒銘志之。
釋智晞
姓陳。穎川人。童稚不群。幼怌物外。見老病死。達世浮危。深加厭離。訪尋勝境。伏聞智者。抗志臺山。丹誠馳仰。
年登二十。始獲奉值。律儀具足。稟受禪訣。樂三昧者咸共歸仰。宴坐之暇。時復指撝。創造伽藍殿堂房舍。悉皆嚴整。惟經臺未構。始欲就工。有香爐峰。山巖峻險。林木秀異。然彼神祇。巨有靈驗。自古已來無敢視其峰崖。登踐而採伐者。時眾議曰。今既營臺。供養法寶。惟尚精華。豈可率爾而已。其香爐峰檉柏。木中精勝。可共取之。以充供養。論詳既訖。往咨于晞。良久答云。山神獲惜。不可造次。爾夜夢人送疏云。香爐峰檉柏樹。盡皆舍給經臺。既感冥示。即便撝略。分部人工。入山採伐。侍者咨曰。昨日不許。今那取之。答曰昨由他。今由我。但取無苦。從旨往取。檉柏之樹。唯險而生。並皆取得。一無留難。先師智者陳曰。勸化百姓。從天臺渚次。訖于海際。所有江溪。並舍為放生之池。永斷采捕。隋國既亡。後生百姓。競立梁[竺-二+(一/(尸@邑))]。滿於江溪。夭傷水族。乃共頂禪師。往先師龕房。燒香咒愿。當有漁人。見僧在[竺-二+(一/(尸@邑))]上立。意謂墮水。將船往救。僅到便無。因爾梁[竺-二+(一/(尸@邑))]皆不得魚。仍停采捕。時有僧法雲。欲往香爐峰頭陀。晞諫曰。彼山神剛強。卿道力微弱。向彼必不得安。慎勿往也。云不納旨。遂往到山。不盈二宿
。神即現形。驅云令還。自陳其事。方憶前旨。深生敬仰。有弟子道亙。在房誦經。自往喚云。今晚當有僧來。言竟仍向門下。即見一僧。純著衲衣。執錫持缽。形神爽陵自異常人。從外而來。相去三十餘步。才入路東隱而不見。俄頃之間。即聞東山有銅鐘聲。大音震谷便云。噫喚吾也。未終數日。語弟子云。吾命無幾。可□香湯洗浴適竟。山中鳥獸。異色殊形。常所不見者。並皆來集房側。履地騰空。悲鳴喚呼。經口方散。十二月十七日夜。跏趺端坐。仍執如意說法。辭理深邃。既竟。告弟子曰。吾將汝等造次相值。今當永別。會遇靡期言已寂然無聲。良久諸弟子哭泣。便開眼誡曰。人生有死。物始必終。世相如是。寧足可悲。今去。勿爾鬧亂于吾也。又云吾習禪以來。至於今日。四十九年。背不著床。吾不負信施。不負香火。汝等可自勤䇿行道。力不負人。弟子因咨當生何所。答云如吾見夢。報在兜率。宮殿青色。居天西北。見智者大師。左右有諸天人。皆坐寶座。惟一座獨空。吾問所以。答云灌頂。卻後六年。當來升此說法。春秋七十有二。以貞觀元年。十二月十八日午時。結跏安坐。如入禪定。時虛空中。有絃管聲。合衆皆聞。良久乃息。春秋七十有二。所窆龕墳。在光師智者龕前二百餘步。
釋義褒
【現代漢語翻譯】 現代漢語譯本：神立刻顯現身形，驅散雲彩讓其返回。他親自陳述了事情的經過，這才回憶起之前的旨意，內心深感敬佩。他的弟子道亙正在房中誦經，他親自去叫道亙說：『今晚應當有僧人前來。』說完仍然面向門下，立刻看見一位僧人，全身穿著衲衣，拿著錫杖和缽，形態精神清爽不凡，與常人不同。從外面走來，相距三十多步，剛走到路東就隱身不見了。不久之後，就聽到東山有銅鐘的聲音，巨大的聲音震動山谷，他說：『噫！這是在叫我啊！』沒過幾天，他對弟子們說：『我的壽命不多了，可以準備香湯洗浴。』剛剛洗浴完畢，山中的鳥獸，各種奇異的顏色和形狀，平時沒有見過的，都聚集在房子的旁邊，有的在地上，有的在空中，悲鳴呼喚，經過很久才散去。十二月十七日夜裡，他跏趺端坐，仍然拿著如意說法，言辭道理深刻精妙。說完，告訴弟子們說：『我將要和你們倉促相遇的緣分，現在將要永遠分別，相會沒有期限了。』說完就寂然無聲。過了很久，弟子們哭泣起來，他便睜開眼睛告誡說：『人生有死，事物開始必定有終結，世間的現象就是這樣，有什麼值得悲傷的呢？我將要離去，不要在這裡吵鬧我。』又說：『我學習禪定以來，直到今天，四十九年，背部沒有著過床。我不辜負信徒的佈施，不辜負香火供養。你們可以自己勤勉努力修行，努力不辜負他人。』弟子們於是請教他將要往生何處，他回答說：『如同我所見的夢境，我將往生到兜率天（Tushita Heaven，欲界第四天）。宮殿是青色的，位於天的西北方。我見到了智者大師（Zhiyi，隋代天臺宗的實際創始人），左右有諸位天人，都坐在寶座上，只有一座寶座空著。我問這是什麼原因，回答說灌頂（Guanding，智者大師的弟子），在六年之後，應當來升到這裡說法。』春秋七十二歲，在貞觀元年（627年）十二月十八日午時，結跏安坐，如同進入禪定。當時虛空中，有絃樂管樂的聲音，所有人都聽到了，過了很久才停止。春秋七十二歲，所埋葬的龕墳，在灌頂（Guanding）師智者（Zhiyi）龕前二百多步的地方。 釋義褒
【English Translation】 English version: The deity immediately manifested, dispersing the clouds and sending them back. He personally recounted the events, finally recalling the previous decree, and felt deep admiration. His disciple, Daogeng, was reciting scriptures in his room. He personally went to call Daogeng, saying, 'Tonight, a monk should arrive.' After speaking, he still faced the door and immediately saw a monk, fully dressed in a kasaya (nāga-arjuna, patchwork robe), holding a khakkhara (śikhara, a staff with metal rings) and a bowl. His form and spirit were exceptionally clear and different from ordinary people. He came from outside, about thirty paces away, and disappeared as soon as he reached the east side of the road. Shortly after, the sound of a bronze bell was heard from the eastern mountain, the loud sound shaking the valley. He said, 'Ah! It is calling me!' Within a few days, he said to his disciples, 'My life is short, you can prepare fragrant water for bathing.' As soon as he finished bathing, the birds and beasts in the mountains, with various strange colors and shapes, which were not usually seen, all gathered beside the house, some on the ground, some in the air, crying and calling sadly, and dispersed after a long time. On the night of the seventeenth day of the twelfth month, he sat in the lotus position, still holding a ruyi (cintamani, an S-shaped ornamental object) while expounding the Dharma, his words and reasoning profound and subtle. After speaking, he told his disciples, 'The affinity of our hasty encounter is now coming to an eternal separation, and there is no time limit for meeting again.' After speaking, he became silent. After a long time, the disciples began to weep, and he opened his eyes and admonished them, saying, 'Life has death, and things that begin must end. The phenomena of the world are like this, what is there to be sad about? I am about to leave, do not disturb me here.' He also said, 'Since I began studying meditation, until today, for forty-nine years, my back has not touched the bed. I have not failed the offerings of the faithful, nor have I failed the incense offerings. You can diligently practice the Way yourselves, and strive not to fail others.' The disciples then asked where he would be reborn, and he replied, 'As in the dream I saw, I will be reborn in the Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm). The palace is blue and located in the northwest of the heaven. I saw the Master Zhiyi (Zhiyi, the actual founder of the Tiantai school in the Sui Dynasty), with various devas (deva, gods) on his left and right, all sitting on thrones, with only one throne empty. I asked why, and the answer was Guanding (Guanding, Zhiyi's disciple), who should come to ascend here to expound the Dharma six years later.' He was seventy-two years old, and at noon on the eighteenth day of the twelfth month of the first year of the Zhenguan era (627 AD), he sat in the lotus position, as if entering meditation. At that time, there was the sound of stringed and wind instruments in the sky, which everyone heard, and it stopped after a long time. He was seventy-two years old, and the niche tomb where he was buried is more than two hundred paces in front of the niche of Master Zhiyi (Zhiyi) of Guanding (Guanding). Explanation of praise
姓薛。常州晉陵人。齊相孟嘗君之後。吳名臣綜瑩之胤也天體高遠。履性明朗。出家已后。遊談在務。周流會稽統御法筵。初從蘇州永定寺。小明法師。稟學華嚴大品。辭往縉雲山婺州永安寺曠法師所。傳經述論。三十餘年。馳名三輔。后住東陽金華法幢寺。弘道不倦。京邑承風。以事聞奏。下敕徴延。便即入朝。時翻經三藏玄奘法師。時在慈恩。創開宏旨。有空雙遣。藥病齊亡。乃負氣盰衡。傲然亂舉。褒為提紐解決。疏刷神襟。責以三關。徴研五句。詳括文義。統略悟迷。於時英彥皆預席端。嘆其疏拔之神奇。伏其辨洽之铦利。宰輔冠蓋。傾仰德音。留連言晤。寫送無絕。顯慶三年冬。雩祈雪候。內設福場。敕召入宮。令與東明觀道士論義。有道士李榮立本際義。褒問曰。既義標本際。為道本于際。為際本于道耶。答曰互得。又問。道本于際。際為道本。亦可際本于道。道為際原。答亦通。又曰。若使道將本際。互得相反。亦可自然與道互得相法。答曰道法自然。自然不法道。又曰。若道法自然。自然不法道。亦可道本于本際。本際不本道。榮既被難。不能報。便下座。天子欣然。內宮嗟賞。
釋威秀
博達多能。講宣是務。志存負荷。勇而有儀。其于筆語掞張。特推明敏。無何天皇即位。
【現代漢語翻譯】 現代漢語譯本： 釋威秀，俗姓薛，是常州晉陵（今江蘇常州）人，是齊國宰相孟嘗君的後代，也是吳國名臣綜瑩的後代。他天資聰穎，性格開朗，出家之後，四處遊歷講學。他曾在會稽（今浙江紹興）一帶弘揚佛法。最初，他跟隨蘇州永定寺的小明法師學習《華嚴經》和《大品般若經》。後來，他離開前往縉雲山婺州（今浙江金華）永安寺，跟隨曠法師學習經書和論著，長達三十多年，名聲遠揚。之後，他住在東陽金華法幢寺，不知疲倦地弘揚佛法。京城的人們聽說了他的事蹟，上奏朝廷。皇帝下旨徵召他入朝。當時，翻譯佛經的三藏法師玄奘（602-664）正在慈恩寺，開創了『有』和『空』雙重否定，藥物和疾病一起消除的宏大宗旨。威秀對此不服氣，傲慢地提出質疑，玄奘讚揚他能抓住問題的關鍵，疏通胸懷，並用『三關』和『五句』來考察他，詳細地分析經文的含義，統攝領悟迷惑之處。當時，許多傑出的人才都參加了辯論，驚歎他疏通解釋的神奇，佩服他辯論的敏銳。宰相和達官貴人，都傾慕他的德行，不斷地與他交談，贈送禮物。顯慶三年（658年）冬天，爲了祈求下雪，宮中設定了祈福的場所，皇帝下旨召威秀入宮，讓他與東明觀的道士辯論。道士李榮提出了『本際義』。威秀問道：『既然義理標榜本際，那麼是道以本際為根本，還是本際以道為根本呢？』李榮回答說：『相互依存。』威秀又問：『道以本際為根本，本際以道為根本，也可以說本際以道為本，道以本際為根源嗎？』李榮回答說：『也可以這樣說。』威秀又說：『如果道與本際相互依存，相互對立，也可以說自然與道相互依存，相互傚法嗎？』李榮回答說：『道傚法自然，自然不傚法道。』威秀又說：『如果道傚法自然，自然不傚法道，也可以說道以本際為根本，本際不以道為根本嗎？』李榮被問得啞口無言，無法回答，便下座了。皇帝非常高興，後宮的人們都讚賞不已。
釋威秀
他博學多才，精通各種技能，以講經說法為己任，立志承擔重任，勇敢而有禮儀。他在寫作方面，尤其擅長，文思敏捷。不久之後，天皇即位。
【English Translation】 English version: 釋威秀 (Shì Wēixiù), whose secular surname was Xue (薛), was a native of Jinling (晉陵) in Changzhou (常州) (present-day Changzhou, Jiangsu province). He was a descendant of Lord Mengchang (孟嘗君), a prime minister of the Qi (齊) state, and also a descendant of Zong Ying (綜瑩), a famous minister of the Wu (吳) kingdom. He possessed a high and far-reaching intellect and a bright and clear disposition. After leaving home (becoming a monk), he traveled and lectured extensively. He propagated the Dharma in the Kuaiji (會稽) area (present-day Shaoxing, Zhejiang province). Initially, he followed the Dharma Master Xiaoming (小明法師) at Yongding Temple (永定寺) in Suzhou (蘇州), studying the Avatamsaka Sutra (華嚴經) and the Mahaprajnaparamita Sutra (大品般若經). Later, he departed for Yong'an Temple (永安寺) on Jinyun Mountain (縉雲山) in Wuzhou (婺州) (present-day Jinhua, Zhejiang province), where he studied scriptures and treatises with Dharma Master Kuang (曠法師) for over thirty years, gaining widespread fame. Subsequently, he resided at F幢 Temple (法幢寺) in Jinhua (金華), Dongyang (東陽), tirelessly propagating the Dharma. People in the capital heard of his deeds and reported them to the court. The emperor issued an edict summoning him to the capital. At that time, the Tripitaka Master Xuanzang (玄奘) (602-664), who was translating scriptures, was at Ci'en Temple (慈恩寺), establishing the grand principle of 'double negation of existence and non-existence, eliminating both medicine and disease.' Wei Xiu, unconvinced, arrogantly raised questions. Xuanzang praised him for grasping the key points, clearing his mind, and examined him with the 'Three Barriers' and 'Five Sentences,' analyzing the meaning of the scriptures in detail, and encompassing the understanding of confusion. At that time, many outstanding talents participated in the debate, marveling at his magical ability to clarify and explain, and admiring his sharp and incisive arguments. Prime ministers and high officials all admired his virtue, constantly conversing with him and sending gifts. In the winter of the third year of Xianqing (顯慶) (658 AD), to pray for snow, a blessing ceremony was set up in the palace, and the emperor ordered Wei Xiu to enter the palace and debate with the Taoist priests of Dongming Temple (東明觀). The Taoist priest Li Rong (李榮) proposed the 'Original Boundary Doctrine' (本際義). Wei Xiu asked: 'Since the doctrine emphasizes the original boundary, is the Dao (道) rooted in the original boundary, or is the original boundary rooted in the Dao?' Li Rong replied: 'They are mutually dependent.' Wei Xiu then asked: 'If the Dao is rooted in the original boundary, and the original boundary is rooted in the Dao, can it also be said that the original boundary is rooted in the Dao, and the Dao is rooted in the original boundary?' Li Rong replied: 'It can also be said that way.' Wei Xiu further said: 'If the Dao and the original boundary are mutually dependent and mutually opposed, can it also be said that nature (自然) and the Dao are mutually dependent and mutually imitate each other?' Li Rong replied: 'The Dao follows nature, and nature does not follow the Dao.' Wei Xiu then said: 'If the Dao follows nature, and nature does not follow the Dao, can it also be said that the Dao is rooted in the original boundary, and the original boundary is not rooted in the Dao?' Li Rong was speechless and unable to answer, and then stepped down from his seat. The emperor was very pleased, and the people in the inner palace all praised him.
釋威秀 (Shì Wēixiù)
He was erudite and versatile, proficient in various skills, dedicated to preaching the Dharma, determined to shoulder heavy responsibilities, courageous and courteous. He was particularly skilled in writing, with quick and agile thoughts. Soon after, the Emperor ascended the throne.
龍朔二年四月十五日。來勒僧道咸。施俗拜。時則僧徒惶惑。罔知所栽。秀嗟教道之中微。嘆君臣之慢法。乃上表。稱沙門不合拜。徴引諸史。爰歷累朝。引經律論。以為量果。詞皆婉雅理必淵明。如雲出家不存家人之禮。出俗無沾處俗之儀。其道顯然。百代不易之令典也。表上來百官集中臺都議其事。時朝宰五百三十九人。請不拜。三百五十四人。請拜。時京邑僧等二百餘人。往蓬萊宮申表上請。於是大集西明寺。相與謀議。共投啟狀。諸達官貴戚。若救頭然。秀之批鱗。所謂以身許法也。
釋法明
荊楚人。博通經論。外善群書。辯給如流。戒范堅正。中宗朝。入長安游訪諸高達。適遇詔。僧道定奪化胡成佛經真偽。時盛集內殿百官侍聽諸龍象。抗禦黃冠。翻覆未安。𦤞𦤞難定。明初不預其選。出場問道流曰。老子化胡成佛。老子為作。漢語化。為作胡語化。若漢語化胡。胡即不解。若胡語化。此經到此土。便須翻譯。未審此經是何年月。何朝代。何人誦胡語。何人筆受。時道流絕救無對。公卿莫不歎賞。神龍元年九月十四日。下敕曰。仰所在官吏廢此偽經。刻石于洛京白馬寺。
釋一行
姓張。鉅鹿人丱歲不群。讀書不再覽。悟世幻。禮寂為師。出家剃染。所誦經法。無不精諷。寂師
【現代漢語翻譯】 現代漢語譯本：龍朔二年（662年）四月十五日，來勒僧道咸和施俗拜。當時僧徒惶恐迷惑，不知如何是好。釋道秀（Shi Dao Xiu）感嘆佛教教義的衰微，痛惜君臣對佛法的怠慢，於是上表奏請，稱沙門（Shamen，佛教出家人的通稱）不應該禮拜君王。他徵引各種史書，追溯歷代王朝的慣例，引用經律論的依據，作為衡量是非的標準。他的言辭委婉典雅，道理深刻明瞭，例如他說：『出家之人不應存有在家人的禮節，脫離世俗之人不應沾染世俗的儀軌。』這個道理顯而易見，是百代不變的法令準則。奏表呈上后，百官集中在中臺商議此事。當時朝廷大臣五百三十九人，請求僧人不拜；三百五十四人，請求僧人拜。當時京城僧人等二百餘人，前往蓬萊宮申訴上表。於是大家聚集在西明寺，共同商議，一起遞交啟狀。那些達官貴戚，如同救火一般積極。道秀（Dao Xiu）此舉觸犯了皇帝，可謂是以身護法。 釋法明（Shi Faming） 荊楚（古代地區名，大致為現在的湖北、湖南一帶）人。他廣泛通曉佛經和論著，對外也精通各種書籍，辯論起來滔滔不絕。他的戒律嚴謹端正。中宗（唐中宗，705年-710年在位）時期，他進入長安（Chang'an，唐朝首都，今西安）遊歷，拜訪各位高僧大德。恰逢朝廷下詔，僧人和道士辯論《化胡成佛經》的真偽。當時盛大的辯論會在內殿舉行，百官侍立聽講，各位高僧大德與道士們激烈辯論，爭論不休，難以定論。法明（Faming）最初沒有被選入辯論隊伍，他出場問那些道士說：『老子（Laozi，道教創始人）化胡成佛，那麼老子是用漢語化的胡，還是用胡語化的胡？如果是用漢語化的胡，那麼胡人就聽不懂；如果是用胡語化的胡，那麼這部經傳到中國，就必須翻譯。不知道這部經是什麼年月，什麼朝代，什麼人誦讀胡語，什麼人筆錄翻譯？』當時道士們無言以對，公卿大臣無不歎賞。神龍元年（705年）九月十四日，朝廷下敕令說：『命令各地官吏廢除這部偽經。』並將敕令刻在石碑上，立於洛京（Luojing，洛陽）白馬寺（Baima Temple）。 釋一行（Shi Yixing） 姓張，鉅鹿（Julu，古地名，今河北省巨鹿縣）人。他從小就與衆不同，讀書過目不忘。他領悟到世事的虛幻，拜寂（Ji）為師，出家剃度。他所誦讀的經法，沒有不精通的。寂（Ji）法師
【English Translation】 English version: On the fifteenth day of the fourth month in the second year of Longshuo (662 AD), Lai Le (Lai Le, name of a person) gathered monks and Taoists, and Shi Su (Shi Su, name of a person) paid respects. At that time, the monks were bewildered and did not know what to do. Shi Dao Xiu (Shi Dao Xiu, a Buddhist monk) lamented the decline of Buddhist teachings and regretted the emperor and his ministers' neglect of the Dharma. Therefore, he submitted a memorial, stating that Shamen (Shamen, a general term for Buddhist monks) should not bow to the ruler. He cited various historical records, traced the precedents of past dynasties, and quoted scriptures and treatises as the standard for measuring right and wrong. His words were tactful and elegant, and his reasoning was profound and clear. For example, he said: 'Those who have left home should not retain the etiquette of family members, and those who have renounced the world should not be contaminated by worldly rituals.' This principle is obvious and is an immutable decree for all ages. After the memorial was presented, the officials gathered in Zhongtai (Zhongtai, a government office) to discuss the matter. At that time, 539 court officials requested that monks not bow; 354 requested that monks bow. At that time, more than 200 monks in the capital went to Penglai Palace (Penglai Palace, a palace in the Tang Dynasty) to appeal. Therefore, everyone gathered at Ximing Temple (Ximing Temple, a Buddhist temple in Chang'an) to discuss and submit a petition together. Those high-ranking officials and nobles were as active as if they were putting out a fire. Dao Xiu's (Dao Xiu) actions offended the emperor, and it can be said that he sacrificed himself to protect the Dharma. Shi Faming (Shi Faming, a Buddhist monk) He was from Jingchu (Jingchu, an ancient region, roughly corresponding to present-day Hubei and Hunan provinces). He was well-versed in Buddhist scriptures and treatises, and was also proficient in various books. He was eloquent in debate and his precepts were strict and upright. During the reign of Emperor Zhongzong (Emperor Zhongzong of Tang, reigned 705-710 AD), he entered Chang'an (Chang'an, the capital of the Tang Dynasty, present-day Xi'an) to travel and visit various eminent monks. It happened that the court issued an edict, and monks and Taoists debated the authenticity of the 'Huahu Chengfo Jing' (Huahu Chengfo Jing, a controversial Buddhist scripture claiming that Laozi converted barbarians to Buddhism). At that time, a grand debate was held in the inner hall, with officials standing by to listen, and eminent monks debated fiercely with the Taoists, arguing endlessly and unable to reach a conclusion. Faming (Faming) was not initially selected for the debate team. He came forward and asked the Taoists: 'Laozi (Laozi, the founder of Taoism) converted barbarians to Buddhism, so did Laozi convert barbarians using Chinese or using the barbarian language? If he converted barbarians using Chinese, then the barbarians would not understand; if he converted barbarians using the barbarian language, then this scripture must be translated when it is transmitted to China. I don't know in what year, in what dynasty, who recited the barbarian language, and who recorded and translated it?' At that time, the Taoists were speechless, and the ministers all admired him. On the fourteenth day of the ninth month of the first year of Shenlong (705 AD), the court issued an edict saying: 'Order officials in various places to abolish this false scripture.' And the edict was engraved on a stone tablet and erected at Baima Temple (Baima Temple, White Horse Temple) in Luojing (Luojing, Luoyang). Shi Yixing (Shi Yixing, a Buddhist monk) His surname was Zhang, and he was from Julu (Julu, an ancient place name, present-day Julu County, Hebei Province). He was different from others since he was a child, and he could remember everything he read. He realized the illusion of the world, and he took Ji (Ji, name of a monk) as his teacher and became a monk. He was proficient in all the scriptures he recited. Master Ji (Ji)
嘗設大會。遠近沙門。如期必至。計逾千眾。時有徴士盧鴻。隱居於別峰。道高學富。大會主事。先請鴻為導文序。贊邑社。是日鴻自袖出其文。置之幾案。鐘梵既作。鴻謂寂公曰。某為數千百言。況其字僻文古。請求朗雋者宣之。當須面指擿而授之。寂公呼行伸紙。覽而微笑。復置幾案。鴻怪其輕脫。及僧聚于堂中。行乃攘袂而進。抗音典裁。一無遺誤。鴻愕視久之。降嘆不能已。復謂寂公曰。非君所能教導也。當縱其遊學。自是三學名師。罕不咨度。因往當陽。值僧真纂成律藏序。深達毗尼。兼有陰陽讖緯之書。一皆詳究。尋訪算術。不下數千里。知名者往詢焉。末至天臺山國清寺。見一院。古松數十步。門枕流溪。淡然岑寂。行立於門屏。聞院中布算。其聲簌簌然。僧謂侍者曰。今日當有弟子。自遠求吾演算法。計合到門。必無人導達耶。即除一運算元。又謂侍者曰。門前水合卻西流。弟子當至。行承其言而入。稽首請法。盡授其訣焉。門前水復東流矣。自此聲振遐邇。公卿籍甚。玄宗聞之詔入。謂行曰師有何能。對曰略能記覽。他無所長。帝遂命中官取宮籍以示之。行周覽方畢。覆其本。記念精熟。如素所習唱數幅后。帝不覺降榻稽首曰師實聖人也。嗟嘆良久。尋乃詔對無恒。佔其災福。若指于掌。言多補益。時
邢和璞者道術。人莫窺其際。嘗謂尹愔曰。一行和尚。真聖人也。漢洛下閎造歷云。八百歲當差一日。則有聖人定之。今年期畢矣。屬大衍曆出。正其差謬。則洛下閎之言可信。非聖人孰能如是。又于金剛三藏。學陀羅尼秘印。登前佛壇。受法王寶。復同無畏三藏。譯毗盧遮那佛經。開后佛國。睿宗玄宗並請入內集賢院。尋詔住興唐寺。所翻之經。遂著疏七卷。又攝調伏藏六十卷。釋氏系錄一卷。開元大衍曆五十二卷。其歷編入唐書歷律忘。以為不刊之典。有王媼者。行鄰里之老嫗。昔多贍行之貧。及行顯遇。常思報之。一日拜謁云。兒子殺人。即就誅矣。況師帝王雅重。乞奏減死。以供母之殘齡。如是泣涕者數。四行曰。國家刑憲。豈有論請而得免耶。命侍僧給與若干錢物。任去別圖媼戟手曼罵曰。我居鄰周給。迭互繃褓間[抪-巾+巳]。乳汝長成。何忘此惠耶。行心慈愛。終夕不樂。於是運算畢召凈人戒之曰。汝曹挈布囊。于某坊閑靜地。午時坐伺。得生類投囊速歸。明日果有猳彘引㹠七個。凈人分頭驅逐。猳母走矣。得㹠而歸。行已備巨甕。逐一入之閉蓋。以六乙泥封口。誦番語數契而止。投明。中官下詔入問云。司天監奏。昨夜北斗七座星全不見。何耶對曰。昔後魏曾失熒惑星。至今帝車不見。此則天將大
【現代漢語翻譯】 現代漢語譯本 邢和璞精通道術，沒有人能窺探到他的深淺。他曾經對尹愔說：『一行和尚（僧名，天文學家），真是聖人啊！』漢朝的洛下閎（天文學家）在制定曆法時說：『八百年會差一天，到時候會有聖人來修正它。』今年期限已到。恰逢《大衍曆》頒佈，修正了其中的差錯謬誤。那麼洛下閎的話是可信的。不是聖人誰能做到這樣呢？ 他又向金剛三藏（僧名）學習陀羅尼（總持，咒語）秘印，登上佛壇，接受法王寶。又與無畏三藏（僧名）共同翻譯《毗盧遮那佛經》（大乘佛教經典），開創了后佛國。睿宗（唐睿宗 李旦，662-716 (710-712在位)）和玄宗（唐玄宗 李隆基，685-762 (712-756在位)）都請他進入內集賢院。不久奉詔住在興唐寺。他所翻譯的經典，於是著疏七卷，又攝調伏藏六十卷，《釋氏系錄》一卷，《開元大衍曆》（唐朝曆法）五十二卷。這部曆法被編入《唐書·歷律志》，被認為是不可更改的典範。 有個姓王的婦人，是鄰里中一位年老的女傭。過去一行貧困時，她多次資助他。等到一行顯達后，她常常想著報答他。有一天，她拜訪一行說：『我的兒子殺了人，馬上就要被處決了。況且大師您受到帝王的器重，懇請您上奏，讓他減免死罪，以供養我這風燭殘年的老母。』像這樣哭泣了好幾次。一行說：『國家的刑法，哪裡有通過說情就能免罪的呢？』他命侍僧給她一些錢物，讓她另想辦法。王媼用手指著一行，謾罵道：『我住在你隔壁，輪流給你換尿布，把你養大成人，你竟然忘了這份恩惠嗎？』一行心地慈愛，整夜都不快樂。 於是他運算完畢，召來凈人（寺院中負責雜務的人），告誡他們說：『你們拿著布袋，在某坊安靜的地方，中午時分坐著等候。得到活物投進袋中，迅速回來。』第二天，果然有一隻公豬帶著七隻小豬。凈人們分頭驅趕，母豬跑了，抓住了小豬帶了回來。一行已經準備好大甕，將小豬逐一放入，蓋上蓋子，用六乙泥封住口，唸誦梵語數遍才停止。第二天早上，中官（宦官）下詔來詢問說：『司天監（官署名）奏報，昨夜北斗七星全部不見了，這是怎麼回事？』一行回答說：『過去後魏（北魏，386年—534年）曾經丟失熒惑星（火星），至今帝車（星座名）不見。這恐怕是天將有大的變故。』
【English Translation】 English version Xing He Pu was skilled in Taoist arts, and no one could fathom his depth. He once said to Yin Yin, 'The monk Yi Xing (monk's name, astronomer) is truly a sage!' Luo Xia Hong (astronomer) of the Han Dynasty, when formulating the calendar, said, 'There will be a one-day difference in eight hundred years, and a sage will correct it at that time.' This year the deadline has arrived. Coincidentally, the Dayan Calendar was promulgated, correcting the errors and omissions in it. Then Luo Xia Hong's words are credible. Who else could do this if not a sage?' He also learned the Dharani (mantra) secret seals from Vajra Samadhi (monk's name), ascended the Buddha altar, and received the Dharma King treasure. He also jointly translated the Vairocana Sutra (Mahayana Buddhist scripture) with Subhakarasimha (monk's name), opening up the Later Buddha Land. Emperor Ruizong (Emperor Ruizong of Tang Dynasty Li Dan, 662-716 (reigned 710-712)) and Emperor Xuanzong (Emperor Xuanzong of Tang Dynasty Li Longji, 685-762 (reigned 712-756)) both invited him to enter the Inner Jixian Academy. Soon he was ordered to reside in Xing Tang Temple. The scriptures he translated were then annotated in seven volumes, and he also compiled the Sixty Volumes of Samatha-vidarsana-vinaya, one volume of the Lineage Records of Sakya, and fifty-two volumes of the Kaiyuan Dayan Calendar (Tang Dynasty calendar). This calendar was included in the Book of Tang, Treatise on Calendrical Astronomy, and was considered an unchangeable model. There was a woman surnamed Wang, an old maidservant in the neighborhood. In the past, when Yi Xing was poor, she had often helped him. When Yi Xing became prominent, she often thought of repaying him. One day, she visited Yi Xing and said, 'My son killed someone and is about to be executed. Moreover, Master, you are highly regarded by the emperors. I beg you to appeal to the emperor to reduce his death sentence so that he can support my remaining years.' She wept like this several times. Yi Xing said, 'How can the laws of the country be exempted through pleading?' He ordered the attendant monks to give her some money and things, and let her find another way. Old Woman Wang pointed at Yi Xing and cursed, 'I lived next door to you, changed your diapers in turn, and raised you to adulthood. Have you forgotten this kindness?' Yi Xing was kind-hearted and unhappy all night. So he finished his calculations and summoned the novices (people in the temple in charge of chores), and warned them, 'You take the cloth bag and sit and wait in a quiet place in a certain ward at noon. If you get a living thing, put it in the bag and return quickly.' The next day, a boar led seven piglets. The novices drove them away separately. The sow ran away, and the piglets were caught and brought back. Yi Xing had already prepared a large urn, put the piglets in one by one, covered the lid, sealed the mouth with Liu Yi mud, and chanted Sanskrit several times before stopping. The next morning, the eunuch (court official) issued an edict to inquire, 'The Astronomical Bureau (official agency name) reported that the seven stars of the Big Dipper were all invisible last night. What is going on?' Yi Xing replied, 'In the past, the Later Wei (Northern Wei, 386-534) lost the planet Mars, and the Emperor's Chariot (constellation name) has not been seen since. I am afraid that there will be a major change in the heavens.'
儆于陛下也。夫匹夫匹婦不得其所。猶隕霜天旱。盛德所感。乃能退之。莫若大赦天下。玄宗依之。其夜占奏北斗一星見。七夜復初。其術不可測也。又開元中嘗旱甚。帝令祈雨。曰當得一器上有龍狀者。方可致雨。敕令中官于內庫中偏視之。皆言弗類。數日後。指一古鑒鼻盤龍。喜曰。此真龍也。乃將入壇場。一日而雨。
釋澄觀
姓夏侯。越州山陰人。觀俊朗高逸。不拘細務。遍尋名山。旁求秘藏。乾元中。依潤州棲霞寺醴律師。學相部律。本州依曇一。隸南山律。詣金陵玄璧法師。傳關河三論。大曆中。就瓦棺寺。傳起信涅槃。又于淮南法藏。受海東起信疏義。卻復天竺詵法師門。溫習華嚴大經。七年。住剡溪。從成都慧量法師。覆尋三論。十年就蘇州從湛然法師。習天臺止觀法華維摩等經疏解。又謁牛頭山忠師。徑山欽師。洛陽無名師。咨決南宗禪法。復見慧云禪師。了北宗玄理。大曆十一年。誓游五臺。一一巡禮。祥瑞愈繁。仍往峨嵋。求見普賢。登險陟高。備觀聖像。卻還五臺。居大華嚴寺。專行方等懺法。時寺主賢林。請講大經。並演諸論。因慨華嚴舊疏。文繁義約。惙然長想。況文殊主智。普賢主理。二聖合為毗盧遮那。萬行兼通。即是華嚴之義也。吾既游普賢之境界。泊妙吉之鄉原。
【現代漢語翻譯】 現代漢語譯本： 這是對陛下的勸誡。如果哪怕是一個普通百姓沒有得到妥善安置，就如同天降霜凍、天旱無雨一樣。只有靠陛下盛大的德行感化，才能消除這些災禍。沒有什麼比大赦天下更好的辦法了。玄宗（唐玄宗，712-756）聽從了他的建議。當天晚上，占卜的人上奏說北斗星的一顆星出現了，七天後恢復原狀，這種法術真是不可預測啊。另外，開元（唐玄宗年號，713-741）年間，曾經發生過嚴重的旱災，皇帝命令祈雨。有人說應該找到一個器物，上面有龍的形狀，才能招來雨水。皇帝下令讓宦官在內庫中仔細尋找，都說沒有類似的。幾天後，有人指著一個古老的鏡子，鏡鼻上有盤龍，高興地說：『這才是真龍啊！』於是將它帶到壇場，一天後就下雨了。 釋澄觀（佛教僧侶） 姓夏侯，是越州山陰人。澄觀（佛教僧侶）相貌俊朗，性格高潔灑脫，不拘泥於瑣碎事務。他遍訪名山，四處尋求秘藏。乾元（唐肅宗年號，758-760）年間，他依止潤州棲霞寺的醴律師，學習相部律。在本州，他依止曇一，隸屬於南山律。前往金陵拜見玄璧法師，學習關河三論。大曆（唐代宗年號，766-779）年間，在瓦棺寺學習《起信論》和《涅槃經》。又在淮南法藏處，接受海東的《起信疏義》。之後又回到天竺詵法師門下，溫習《華嚴大經》七年。住在剡溪，跟隨成都慧量法師，重新學習三論。貞元（唐德宗年號，785-805）十年，前往蘇州跟隨湛然法師，學習天臺止觀、《法華經》、《維摩經》等經的疏解。又拜訪牛頭山的忠師、徑山的欽師、洛陽的無名師，請教南宗禪法。又拜見了慧云禪師，瞭解了北宗的玄理。大曆十一年，發誓遊歷五臺山，一一巡禮，祥瑞更加頻繁。然後前往峨嵋山，求見普賢菩薩。他攀登險峻的山峰，仔細觀看聖像。之後返回五臺山，居住在大華嚴寺，專門修行方等懺法。當時寺廟的主持賢林，請他講解《華嚴經》，並演說各種論著。他感慨《華嚴經》的舊疏，文字繁瑣而意義簡略，於是陷入沉思。況且文殊菩薩主智，普賢菩薩主理，二聖合起來就是毗盧遮那佛，萬行兼通，這就是《華嚴經》的意義啊。我既然遊歷了普賢菩薩的境界，停留在妙吉祥菩薩的家鄉。
【English Translation】 English version: This is a warning to Your Majesty. If even a common man or woman is not properly taken care of, it is like frost falling from the sky or a drought. Only through the influence of Your Majesty's great virtue can these disasters be averted. There is no better way than to grant a general amnesty to the empire. Emperor Xuanzong (Tang Xuanzong, 712-756) followed this advice. That night, the astrologer reported that one star of the Big Dipper had appeared, and after seven nights it returned to its original state. This kind of magic is truly unpredictable. Furthermore, during the Kaiyuan (Tang Xuanzong's reign, 713-741) era, there was a severe drought. The emperor ordered prayers for rain. Someone said that a vessel with a dragon shape on it should be found in order to bring rain. The emperor ordered the eunuchs to search carefully in the inner treasury, but they all said there was nothing like it. After several days, someone pointed to an ancient mirror with a coiled dragon on the nose and said happily, 'This is the true dragon!' So it was taken to the altar, and it rained after one day. 釋澄觀 (Shi Chengguan, a Buddhist monk) His surname was Xiahou, and he was from Shanyin in Yuezhou. Chengguan (Buddhist monk) was handsome and refined, not bound by trivial matters. He traveled to famous mountains and sought out secret treasures everywhere. During the Qianyuan (Tang Suzong's reign, 758-760) era, he relied on the Vinaya Master Li of Qixia Temple in Runzhou to study the Xiangbu Vinaya. In his native prefecture, he relied on Tan Yi and belonged to the Nanshan Vinaya. He went to Jinling to see Dharma Master Xuanbi and learned the Three Treatises of Guanhe. During the Dali (Tang Daizong's reign, 766-779) era, he studied the Awakening of Faith Treatise and the Nirvana Sutra at Waguan Temple. He also received the Commentary on the Awakening of Faith Treatise from Haidong at Facang in Huainan. Later, he returned to the school of Dharma Master Tianzhu Shen and reviewed the Great Flower Adornment Sutra for seven years. He lived in Shanxi and followed Dharma Master Huiliang of Chengdu to re-study the Three Treatises. In the tenth year of Zhenyuan (Tang Dezong's reign, 785-805), he went to Suzhou to follow Dharma Master Zhanran and studied the commentaries on the Tiantai Samatha-vipassana, the Lotus Sutra, and the Vimalakirti Sutra. He also visited Master Zhong of Niutou Mountain, Master Qin of Jing Mountain, and the nameless master of Luoyang to inquire about the Southern Chan teachings. He also met Chan Master Huiyun and understood the profound principles of the Northern School. In the eleventh year of Dali, he vowed to travel to Mount Wutai, making pilgrimages to each site, and auspicious signs became more frequent. Then he went to Mount Emei to seek an audience with Samantabhadra Bodhisattva. He climbed dangerous peaks and carefully observed the sacred images. Afterwards, he returned to Mount Wutai and resided in the Great Flower Adornment Temple, specializing in the practice of the Fangdeng Repentance Dharma. At that time, the abbot of the temple, Xianlin, invited him to lecture on the Flower Adornment Sutra and expound on various treatises. He lamented that the old commentary on the Flower Adornment Sutra was verbose in writing but concise in meaning, and he fell into deep thought. Moreover, Manjushri Bodhisattva presides over wisdom, and Samantabhadra Bodhisattva presides over principle. The two saints combined are Vairocana Buddha, and all practices are interconnected. This is the meaning of the Flower Adornment Sutra. Since I have traveled to the realm of Samantabhadra Bodhisattva and stayed in the homeland of Manjushri Bodhisattva.
不疏毗盧。有辜二聖矣。觀撰疏。起興元元年正月。貞元三年十二月畢功。成二十軸。
釋鑑真
姓淳于。廣陵江陽縣人。總丱俊明。隨父母入大云寺。見佛像。白父求出家。父奇其志許焉。便就智滿禪師。循其獎訓。屬天后長安元年。詔于天下度僧。乃為息慈配住本寺。后改為龍興。殆中宗孝和帝。神龍元年。從道岸律師受菩薩戒。以戒律化誘。郁為宗首。時日本國有沙門榮睿普照等。東來募法。于開元年中。達于楊州。爰來請問。禮真足曰。我國在海之中。不知距齊州幾千萬里。雖有法而無傳法人。譬猶終夜有求于幽室。非燭何見乎。愿師輟此方之利樂。為海東之導師。真問之曰。昔聞南嶽思禪師。生彼為國王興隆佛法。是乎。又聞彼國長屋(相國名)曾造千袈裟。來施中華。名德。復于衣緣繡偈云。山川異域。風月同天。寄諸佛子。共結來緣。以此思之。誠是佛法有緣之地也。點許行焉。真乃募比丘思托等十四人。買舟自廣陵。赍經律法。離岸。天寶二年六月。至越州浦。止署風山。才出洋。遇惡風濤。舟人顧其垂沒。有投棄[仁-二+箋]香木者。聞空中聲云。勿投棄。時見舳艫各有。神將介甲操仗焉。尋時風定。俄漂入蛇海。其蛇長三丈餘。色若錦文。后入魚。海魚長尺餘。飛滿空中。次一洋
【現代漢語翻譯】 現代漢語譯本： 不通曉毗盧遮那佛的教義，就辜負了二聖（指佛和菩薩）的教誨了。我閱讀了《疏》的撰寫，起于興元元年（784年）正月，終於貞元三年（787年）十二月，共成二十卷。
釋鑑真（688-763）： 俗姓淳于，是廣陵江陽縣人。年少時就聰慧過人。跟隨父母進入大云寺，見到佛像，就告訴父親要求出家。父親認為他志向不凡，就答應了他。於是他就跟隨智滿禪師學習，遵循他的教導。適逢天后（武則天）長安元年（701年），詔令天下度僧，於是鑑真被分配到息慈寺居住，後來改名為龍興寺。大約是中宗孝和皇帝神龍元年（705年），他從道岸律師那裡接受菩薩戒，以戒律教化引導眾人，成為宗派的首領。當時日本國有沙門榮睿、普照等人，東來尋求佛法，在開元（713-741年）年間，到達揚州，前來請教鑑真。他們禮拜鑑真的雙足說：『我國在海之中，不知道距離齊州幾千萬里。雖然有佛法，但是沒有傳法之人。譬如在黑夜的房間里尋找東西，沒有蠟燭怎麼能看見呢？希望大師放棄此地的安樂，成為海東的導師。』鑑真問他們說：『過去聽說南嶽思禪師，轉生到那裡做國王，興隆佛法，是這樣嗎？又聽說彼國長屋（相國名）曾經制造千件袈裟，來施捨給中華的名僧大德，並且在袈裟的邊緣繡上偈語說：「山川異域，風月同天，寄諸佛子，共結來緣。」由此看來，確實是佛法有緣之地啊。』於是答應前往。鑑真就招募比丘思托等十四人，購買船隻從廣陵出發，攜帶經律法。離開海岸后，在天寶二年（743年）六月，到達越州浦，停留在署風山。剛出海，就遇到惡劣的風浪，船上的人眼看船要沉沒，有人想把[仁-二+箋]香木扔掉，聽到空中有聲音說：『不要扔掉。』當時看見船的左右兩邊，各有神將身穿鎧甲拿著武器。不久風就停了。隨即漂入蛇海，那裡的蛇長三丈多，顏色像錦文。後來進入魚海，那裡的魚長一尺多，飛滿了天空。接下來進入另一個海域
【English Translation】 English version: Not understanding the teachings of Vairocana Buddha is to fail the two saints (Buddha and Bodhisattvas). I read the writing of the 'Commentary', starting in the first month of Xingyuan 1 (784 AD), and finishing in the twelfth month of Zhenyuan 3 (787 AD), completing twenty volumes.
釋鑑真 (Jianzhen) (688-763): His secular surname was Chunyu, and he was a native of Jiangyang County, Guangling. He was intelligent and bright from a young age. He followed his parents into Dayun Temple, and upon seeing the Buddha statue, he told his father that he wanted to become a monk. His father, seeing his extraordinary ambition, agreed. Thus, he followed Chan Master Zhiman, adhering to his teachings. It happened to be the first year of Chang'an (701 AD) during the reign of Empress Wu Zetian, when an edict was issued to ordain monks throughout the country. Jianzhen was assigned to reside in Xici Temple, which was later renamed Longxing Temple. Around the first year of Shenlong (705 AD) during the reign of Emperor Zhongzong Xiaohuan, he received the Bodhisattva precepts from Vinaya Master Dao'an, using the precepts to teach and guide others, becoming the leader of the sect. At that time, the Japanese monks Rongrui (Eiryo) and Puzhao (Fushō) came east seeking the Dharma, arriving in Yangzhou during the Kaiyuan era (713-741 AD). They came to ask Jianzhen for guidance. They prostrated at Jianzhen's feet and said, 'Our country is in the middle of the sea, and we do not know how many tens of millions of miles it is from Qizhou. Although we have the Dharma, we have no one to transmit it. It is like seeking something in a dark room at night; how can we see without a candle? We hope that the master will give up the comforts of this place and become a guide for the East Sea.' Jianzhen asked them, 'In the past, I heard that Chan Master Nanyue Si was reborn there as a king to promote Buddhism. Is this so? I also heard that Lord Nagaya (Prime Minister's name) of your country once made a thousand kasayas (袈裟, monk's robe) to donate to eminent monks in China, and embroidered a verse on the edge of the robes, saying: "Mountains and rivers are different, but the wind and moon are the same sky. Sent to all Buddhist disciples, to form a karmic connection together." Considering this, it is indeed a land with karmic affinity for Buddhism.' Thus, he agreed to go. Jianzhen then recruited fourteen people, including the bhikkhu (比丘, Buddhist monk) Situo, and purchased ships to depart from Guangling, carrying sutras, vinaya (戒律, monastic rules), and Dharma. After leaving the shore, in the sixth month of Tianbao 2 (743 AD), they arrived at Yuezhou Pu and stopped at Shufeng Mountain. As soon as they went to sea, they encountered severe storms. The sailors, seeing that the ship was about to sink, wanted to throw away the [仁-二+箋] fragrant wood, but they heard a voice in the air saying, 'Do not throw it away.' At that time, they saw on both sides of the ship, divine generals wearing armor and holding weapons. Soon the wind subsided. Then they drifted into Snake Sea, where the snakes were more than thirty feet long and colored like brocade. Later, they entered Fish Sea, where the fish were more than a foot long and filled the sky. Next, they entered another sea area.
。純見飛鳥。集於舟背壓之幾沒。洎出鳥海乏水。俄泊一島。池且泓澄人飲甘美。次達日本。其國王歡喜。迎入城大寺安止。初于盧遮那殿前立壇。為國王授菩薩戒。次夫人王子等。然後教本土有德沙門度沙彌澄修等四百人。用白四羯磨法也。又有王子一品親田。舍宅造寺。號招提。施水田一百頃。自是已來。長敷律藏。受教者多。彼國傳戒律之始祖也。以日本天平寶字七年。癸卯歲。五月五日。無疾辭眾坐亡。乃唐代宗廣德元年。春秋七十七。
釋圓照
姓張。京兆藍田人。年十歲。依西明寺。景雲律師。尋究經論。訪問師承。維摩法華。因明唯識。涅槃中觀。華嚴新經。代宗大曆十三年。承詔至齊安國寺定奪。新舊兩疏是非。敕令將二本律疏。定行一家。時照等序奏云。按四分律部。自姚秦弘始。五年壬寅歲。罽賓三藏佛陀耶舍。諷出梵文。沙門竺佛筆受。成四十五卷。至十一年戊申。支法領又從西國將梵本來。于長安中寺。重仇校。殆十四年辛亥。譯畢。沙門慧辯等。筆受成六十二卷。武德元年戊寅。有相州日光寺法礪律師制疏。至九年丙戌。成十卷。宗依成寔論。今稱舊疏。是也。洎高宗咸亨元年庚午。有西太原寺懷素律師。撰開四分律宗記十卷。宗依根本。一切有部。大毗婆沙。俱舍等論。稱
【現代漢語翻譯】 現代漢語譯本： 只見飛鳥聚集在船背上，幾乎將船壓沉。等到駛出鳥海時，缺乏淡水，不久停泊在一個島嶼上。島上的池水清澈甘甜，人們飲用後覺得非常美味。之後到達日本，日本國王非常高興，迎接他們進入城中的大寺廟安頓下來。最初在盧舍那殿前設立戒壇，為國王授予菩薩戒，然後是夫人、王子等。之後教導當地有德行的沙門（出家修道的人）度沙彌（佛教中出家未滿20歲的男子）澄修等四百人，使用白四羯磨法（佛教授戒儀式）。又有王子一品親田，捐舍宅建造寺廟，名為招提寺，施捨水田一百頃。從此以後，長期宣講律藏，接受教導的人很多。他是日本傳授戒律的始祖。在日本天平寶字七年（763年）癸卯年五月五日，無疾而終，坐化圓寂。那是唐代宗廣德元年（763年），享年七十七歲。
釋圓照（佛教僧侶名）
姓張，是京兆藍田人。十歲時，依附西明寺的景雲律師。之後研究經論，拜訪師長，學習維摩經、法華經、因明、唯識、涅槃、中觀、華嚴新經。唐代宗大曆十三年（778年），奉詔到齊安國寺裁決新舊兩疏的對錯，皇帝下令將兩本律疏，確定推行一家。當時圓照等人上奏說，根據四分律部，自從姚秦弘始五年（399年）壬寅年，罽賓（古代西域國名）三藏（精通經、律、論三藏的僧人）佛陀耶舍（佛教僧侶名）誦出梵文，沙門（出家修道的人）竺佛念（佛教僧侶名）筆錄，成為四十五卷。到十一年（409年）戊申年，支法領（佛教僧侶名）又從西國將梵文字帶來，在長安中寺重新校對。大約十四年（412年）辛亥年，翻譯完畢。沙門（出家修道的人）慧辯（佛教僧侶名）等筆錄，成為六十二卷。武德元年（618年）戊寅年，有相州日光寺的法礪律師（佛教僧侶名）撰寫疏，到九年（626年）丙戌年，完成十卷。宗派依據成實論，現在稱為舊疏。就是指這個。等到高宗咸亨元年（670年）庚午年，有西太原寺的懷素律師（佛教僧侶名）撰寫開四分律宗記十卷，宗派依據根本一切有部，大毗婆沙，俱舍等論，稱為
【English Translation】 English version: He only saw flying birds gathering on the back of the boat, almost sinking it. After leaving the Bird Sea, they lacked fresh water and soon docked on an island. The water in the island's pond was clear, sweet, and delicious for people to drink. Later, they arrived in Japan, where the Japanese king was very pleased and welcomed them into the grand temple in the city to settle down. Initially, they established an altar in front of the Vairocana (Lushan Temple) Hall to bestow the Bodhisattva precepts upon the king, followed by the queen, princes, and others. Then, they taught the virtuous Shramanas (Buddhist monks) Dushami (Buddhist novice monks) Chengxiu and others, totaling four hundred people, using the Bai Si Karma method (Buddhist ordination ceremony). Furthermore, Prince Ippon Chintian donated his residence to build a temple named Todai-ji (Tōdai-ji Temple), donating one hundred hectares of paddy fields. From then on, the Vinaya Pitaka (collection of monastic rules) was extensively taught, and many people received instruction. He was the founder of the transmission of precepts in Japan. He passed away peacefully without illness on the fifth day of the fifth month of the seventh year of the Tenpyō-hōji era (763 AD), in the year of the Rabbit, sitting in meditation. This was the first year of the Guangde era of Emperor Daizong of the Tang Dynasty (763 AD), at the age of seventy-seven.
Shakya Yuanzhao (Buddhist monk's name)
His surname was Zhang, and he was from Lantian in Jingzhao. At the age of ten, he became attached to Lawyer Jingyun of Ximing Temple. Later, he studied scriptures and treatises, visited teachers, and learned the Vimalakirti Sutra, Lotus Sutra, Hetuvidya (logic), Yogacara (consciousness-only), Nirvana Sutra, Madhyamaka (Middle Way), and the new Huayan Sutra. In the thirteenth year of the Dali era of Emperor Daizong of the Tang Dynasty (778 AD), he was ordered to go to Qi'an Guo Temple to judge the rights and wrongs of the new and old commentaries. The emperor ordered that the two Vinaya commentaries be determined to promote one school. At that time, Yuanzhao and others reported that, according to the Four-Part Vinaya, since the fifth year of the Hongshi era of the Yao Qin Dynasty (399 AD), the Tripitaka (one who is versed in the three baskets of Buddhist scriptures) Buddhayasha (Buddhist monk's name) of Kipin (ancient Western Region country) recited the Sanskrit text, and the Shramana (Buddhist monk) Zhu Fonian (Buddhist monk's name) transcribed it, resulting in forty-five volumes. In the eleventh year (409 AD), Zhifa Ling (Buddhist monk's name) brought the Sanskrit text from the Western Regions again and re-collated it at the Central Temple in Chang'an. Around the fourteenth year (412 AD), the translation was completed. The Shramana (Buddhist monk) Huibian (Buddhist monk's name) and others transcribed it, resulting in sixty-two volumes. In the first year of the Wude era (618 AD), Lawyer Fali (Buddhist monk's name) of Riguang Temple in Xiangzhou wrote a commentary, which was completed in ten volumes in the ninth year (626 AD). The sect is based on the Tattvasiddhi Shastra, now known as the Old Commentary. This is what it refers to. In the first year of the Xianheng era of Emperor Gaozong (670 AD), Lawyer Huaisu (Buddhist monk's name) of Xitaiyuan Temple wrote a record of the opening of the Four-Part Vinaya School in ten volumes. The sect is based on the Sarvastivada, the Mahavibhasa, the Kosa, and other treatises, called
新章疏。是也。兩疏傳授。各壇顓門。學者如林。執見殊異。數興諍論。聖慈愍念。務息其源。使水乳無乖。時遣內給事李憲誠。鎮軍大將軍劉崇訓。宣敕云。四分律舊疏新疏。宜令臨壇大德如凈等。于安國寺律院。僉定一本流行。遣中官趙鳳。敕尚食局。索一千二百六十人齋。又敕安國寺三綱僉定律疏。一切俗僧。輒不得入。其時天長寺曇𨗉。凈住寺崇睿。西明寺道𨗉興此。本寺寶意。神朗。彼釗。超儕。崇福寺超證。薦福寺如凈。青龍寺惟干。章信寺希照。保壽寺慧徹。圓照。共奉表謝。俄屬德宗即位。改元建中。敕照。依大曆新定字樣。杪寫進本。至十二月。送祠部新進僉定疏十卷。仍乞新舊兩疏並行。敕依照蒐集。專彼研尋。著大唐安國寺利涉法師傳十卷。集景雲先天開元天寶。誥制三卷。肅宗代宗制旨碑表集共二卷。不空三藏碑表集七卷。隋傳法高僧。信行禪師碑表集三卷。兩寺上座乘如集三卷。僉定律疏。一行製表集三卷。般若三藏續古今翻譯圖記三卷。大乘理趣六波羅蜜多經音義二卷。三教法王本記三卷。利言集二卷。釋迦佛法王本記一卷。佛現八相成正覺記一卷。懺悔罪辯瑞相記一卷。五部律翻譯傳授記一卷。莊嚴寺佛牙寶塔記三卷。無憂王寺佛骨塔記三卷。傳法三學碑記集十五卷。建中興元貞元制
【現代漢語翻譯】 現代漢語譯本： 新疏和舊疏是也。這兩部疏的傳授，在各個戒壇都有專門的門徑。學習的人很多，但各自的見解不同，經常發生爭論。皇上慈悲憐憫，想要消除爭論的根源，使各派之間沒有隔閡。當時派遣內給事李憲誠、鎮軍大將軍劉崇訓，宣讀聖旨說：『《四分律》的舊疏和新疏，應該讓臨壇的大德如凈等人，在安國寺律院共同審定一個版本，通行天下。』又派遣中官趙鳳，命令尚食局準備一千二百六十人的齋飯。又命令安國寺的三綱審定律疏，一切俗僧，一概不得進入。當時天長寺的曇𨗉（僧人名），凈住寺的崇睿（僧人名），西明寺的道𨗉（僧人名）興此，本寺的寶意（僧人名），神朗（僧人名），彼釗（僧人名），超儕（僧人名），崇福寺的超證（僧人名），薦福寺的如凈（僧人名），青龍寺的惟干（僧人名），章信寺的希照（僧人名），保壽寺的慧徹（僧人名），圓照（僧人名），共同上表感謝皇恩。 不久，唐德宗即位，改年號為建中（780年）。皇帝下令按照大曆年間新審定的字樣，抄寫進呈的版本。到十二月，將祠部新進的審定疏十卷送上。仍然請求新舊兩疏並行。皇帝下令依照蒐集，專門研究。撰寫了《大唐安國寺利涉法師傳》十卷，收集了景雲（710-712年）、先天（712-713年）、開元（713-741年）、天寶（742-756年）年間的誥制三卷，唐肅宗（756-762年在位）、唐代宗（762-779年在位）的制旨碑表集共兩卷，《不空三藏碑表集》七卷，《隋傳法高僧信行禪師碑表集》三卷，兩寺上座乘如集三卷，審定律疏，一行製表集三卷，《般若三藏續古今翻譯圖記》三卷，《大乘理趣六波羅蜜多經音義》二卷，《三教法王本記》三卷，《利言集》二卷，《釋迦佛法王本記》一卷，《佛現八相成正覺記》一卷，《懺悔罪辯瑞相記》一卷，《五部律翻譯傳授記》一卷，《莊嚴寺佛牙寶塔記》三卷，《無憂王寺佛骨塔記》三卷，《傳法三學碑記集》十五卷，建中（780-783年）、興元（784年）、貞元（785-805年）年間的制。
【English Translation】 English version: The new commentary and the old commentary, yes. The transmission of these two commentaries each has specialized approaches at various ordination platforms. There are many who study them, but their views differ, and disputes frequently arise. The Emperor, with compassion, wishes to eliminate the source of these disputes, so that there is no discord between the factions. At that time, he dispatched the inner attendant Li Xiancheng and the General of the Garrison Army Liu Chongxun, proclaiming the imperial decree, saying: 'The old and new commentaries on the Sifenlü (Four-Part Vinaya), should be jointly reviewed by the eminent monks such as Rujing at the An'guo Temple Vinaya Courtyard, to finalize a single version for circulation.' He also dispatched the court official Zhao Feng, ordering the Shangshiju (Bureau of Imperial Cuisine) to prepare vegetarian meals for 1,260 people. Furthermore, he ordered the three chief monks of An'guo Temple to review the Vinaya commentary, and all lay monks were strictly forbidden from entering. At that time, Tanju (name of a monk) of Tianchang Temple, Chongrui (name of a monk) of Jingzhu Temple, and Daoju (name of a monk) of Ximing Temple, along with Baoyi (name of a monk), Shenlang (name of a monk), Bizhao (name of a monk), Chaochai (name of a monk) of this temple, Chaozheng (name of a monk) of Chongfu Temple, Rujing (name of a monk) of Jianfu Temple, Weigan (name of a monk) of Qinglong Temple, Xizhao (name of a monk) of Zhangxin Temple, Huiche (name of a monk), and Yuanzhao (name of a monk) of Baoshou Temple, jointly submitted a memorial thanking the imperial grace. Soon after, Emperor Dezong of Tang ascended the throne, changing the reign title to Jianzhong (780 AD). The Emperor ordered that the version presented should be copied according to the newly finalized characters from the Dali era. By the twelfth month, the ten volumes of the newly submitted finalized commentary from the Ministry of Rites were presented. They still requested that both the old and new commentaries be circulated concurrently. The Emperor ordered that they be collected and studied specifically. The Biography of Dharma Master Lishe of An'guo Temple of the Great Tang in ten volumes was written, and the imperial edicts from the Jingyun (710-712 AD), Xiantian (712-713 AD), Kaiyuan (713-741 AD), and Tianbao (742-756 AD) eras in three volumes were collected, along with the collected imperial decrees and inscriptions of Emperor Suzong (reigned 756-762 AD) and Emperor Daizong (reigned 762-779 AD) of Tang in two volumes, the Collected Inscriptions of Tripitaka Bukong in seven volumes, the Collected Inscriptions of Eminent Monk Xinxing of the Sui Dynasty in three volumes, the Collection of Senior Monks Chengru of Both Temples in three volumes, the Collected Tables of Yixing's Vinaya Commentary in three volumes, the Continuation of Ancient and Modern Translation Records of Tripitaka Prajna in three volumes, the Phonetic Glosses of the Mahayana Meaning of the Six Paramitas Sutra in two volumes, the Original Records of the Three Teachings' Dharma Kings in three volumes, the Collection of Beneficial Words in two volumes, the Original Records of Shakyamuni Buddha Dharma King in one volume, the Records of the Buddha's Manifestation of Eight Aspects Achieving Enlightenment in one volume, the Records of Repentance of Sins and Discriminating Auspicious Signs in one volume, the Records of the Translation and Transmission of the Five-Part Vinaya in one volume, the Records of the Buddha Tooth Pagoda of Zhuangyan Temple in three volumes, the Records of the Buddha Bone Pagoda of Wuyouwang Temple in three volumes, the Collected Inscriptions of the Three Studies of Dharma Transmission in fifteen volumes, and the decrees of the Jianzhong (780-783 AD), Xingyuan (784 AD), and Zhenyuan (785-805 AD) eras.
旨釋門表奏記二卷。御題章信寺詩。太子百寮奉和集三卷。續開元釋教錄三卷。照自序。照于律道頗有功多。肅代二朝。尤為杰立。
釋真表
百濟人。家在金山。世為戈獵。表多蹺捷。弓矢最便。當開元中。逐獸之餘。憩于田畎間。折柳條貫。蝦蟆成丳。置於水中。擬為食調。遂入山網捕。因逐鹿。由山北路歸家。忘取貫蟆。至明年春。獵次聞蟆鳴。就水見去年所貫。三十許蝦蟆猶活。表於時嘆惋。自責曰。苦哉。何為口腹。令彼經年受苦。乃絕柳條徐輕放縱。因發意出家。自惟曰。我堂下辭親。室中割愛。難離慾海。由是逃入深山。以刀截髮。苦到懺悔。舉身撲地。志求戒法。心心無間。唸唸翹勤。經於七宵。詰旦見地藏菩薩。手搖金錫。為表䇿發。教戒緣。受方便。感瑞應。因勇猛過前。二七日滿有大鬼。現可怖相。推表墜于巖下。身無所傷。至第三七日質明。有吉祥鳥。鳴曰菩薩來也。乃見白雲若浸粉然。更無高下。山川平滿。成銀色世界。兜率天主。逶迤自在。儀衛陸離。圍繞石壇。香風華雨。爾時慈氏徐步而行。至於壇所。垂手摩表頂曰善哉。大丈夫。求戒如是。至於再。至於三。蘇迷盧可手攘而卻爾。心終不退。乃為授法。表身心和悅。猶如三禪。意識與樂根相應。慈氏躬授三法衣瓦缽。
【現代漢語翻譯】 現代漢語譯本： 《旨釋門表奏記》二卷。御題章信寺詩。太子百僚奉和集三卷。《續開元釋教錄》（開元是唐玄宗的年號，713-741年）三卷。照自序，釋照在律學方面頗有功績。歷經肅宗、代宗二朝（肅宗：756-762年，代宗：762-779年），尤為傑出。
釋真表
百濟人（古代朝鮮半島國家）。家住在金山。世代以打獵為生。真表身手矯健敏捷，尤其擅長弓箭。在開元年間（713-741年），一次打獵之餘，在田埂邊休息。他折斷柳條，將許多蛤蟆串在一起，放在水中，打算作為食物的調料。然後他進山設網捕捉獵物。因為追逐鹿，從山北路回家。忘記拿走串蛤蟆的柳條。到了第二年春天，打獵時聽到蛤蟆的叫聲，走到水邊，看到去年串起來的大約三十隻蛤蟆還活著。真表當時感嘆惋惜，責備自己說：『真痛苦啊！爲了滿足口腹之慾，讓它們經年累月地受苦。』於是解開柳條，慢慢地輕輕地將它們放生。因此發誓出家。他自己想：『我離開父母，割捨對家人的愛，難以脫離慾望的苦海。』於是逃入深山，用刀截斷頭髮，刻苦懺悔，全身撲倒在地，立志尋求戒法，心心相印，念念不忘地勤奮修行。經過七個夜晚。黎明時見到地藏菩薩，手搖金錫（錫杖），為真表剃度，教導戒律的因緣，傳授方便法門。感應到吉祥的徵兆，因此比以前更加勇猛精進。十四天期滿時，出現一個大鬼，顯現出可怕的相貌，將真表推下懸崖。但他身體沒有受傷。到第二十一天天亮時，有吉祥鳥鳴叫說『菩薩來了！』於是看見白雲像浸泡過的麵粉一樣，沒有高低之分，山川平坦，變成銀色的世界。兜率天（佛教中的欲界天之一，彌勒菩薩所在之處）的天主，悠然自在，儀仗隊威嚴華麗，圍繞著石壇。香風陣陣，天花紛紛落下。這時，慈氏菩薩（彌勒菩薩的別稱）緩緩走來，來到石壇邊，垂下手來摩真表的頭頂說：『好啊！大丈夫！求戒像這樣，即使蘇迷盧山（須彌山，佛教宇宙觀中的世界中心）可以用手推開，你的心也終究不會退轉。』於是為他授戒。真表身心和諧喜悅，猶如進入三禪（色界第三禪定）。意識與樂根相應。慈氏菩薩親自授予他三法衣和瓦缽。
【English Translation】 English version: Two volumes of 'Zhi Shi Men Biao Zou Ji' (Memorials of Zhi Shi Sect). Imperial inscription poem for Zhangxin Temple. Three volumes of 'Crown Prince and Hundred Officials' Harmonious Collection. Three volumes of 'Supplement to the Kaiyuan釋教錄' (Kaiyuan was the reign title of Emperor Xuanzong of Tang Dynasty, 713-741 AD). According to Zhao's preface, Zhao made considerable contributions to the Vinaya (discipline). He was particularly outstanding during the reigns of Emperors Suzong (756-762 AD) and Daizong (762-779 AD).
釋 Zhenbiao (Shì Zhēnbiǎo)
A person from Baekje (ancient Korean kingdom). His home was in Jinshan. His family had been hunters for generations. Zhenbiao was agile and quick, especially skilled with bows and arrows. During the Kaiyuan period (713-741 AD), after hunting, he rested by a field. He broke willow branches and strung frogs together, placing them in the water, intending to use them as seasoning for food. Then he went into the mountains to set nets to catch prey. While chasing a deer, he returned home via the north mountain road. He forgot to take the string of frogs. The following spring, while hunting, he heard frogs croaking. He went to the water and saw that the approximately thirty frogs he had strung up the previous year were still alive. Zhenbiao sighed with regret and blamed himself, saying, 'How painful! For the sake of satisfying my appetite, I have caused them to suffer for years.' So he untied the willow branches and slowly and gently released them. He then resolved to become a monk. He thought to himself, 'I leave my parents and sever my love for my family, but it is difficult to escape the sea of desire.' So he fled into the deep mountains, cut off his hair with a knife, and earnestly repented, prostrating himself on the ground, determined to seek the precepts, with unwavering heart and diligent thought. After seven nights, at dawn, he saw Ksitigarbha Bodhisattva (Bodhisattva who vows to save all beings in the six realms), shaking a golden khakkhara (a staff with metal rings), tonsuring Zhenbiao, teaching the causes and conditions of the precepts, and transmitting the expedient Dharma. Sensing auspicious omens, he became even more courageous and diligent than before. After fourteen days, a great demon appeared, displaying a terrifying appearance, and pushed Zhenbiao off a cliff. But his body was unharmed. On the twenty-first day at dawn, an auspicious bird sang, saying, 'The Bodhisattva is coming!' Then he saw white clouds like soaked flour, without any high or low points, and the mountains and rivers were flat, turning into a silver world. The lord of Tushita Heaven (one of the heavens in the Desire Realm in Buddhism, where Maitreya Bodhisattva resides), leisurely and freely, with majestic and splendid retinue, surrounded the stone altar. Fragrant winds blew, and heavenly flowers fell. At that time, Maitreya Bodhisattva (another name for Maitreya Bodhisattva) slowly walked to the altar, lowered his hand and stroked Zhenbiao's head, saying, 'Good! Great man! Seeking the precepts like this, even if Mount Sumeru (Mount Meru, the center of the world in Buddhist cosmology) could be pushed away by hand, your heart will never retreat.' Then he bestowed the precepts upon him. Zhenbiao's body and mind were harmonious and joyful, like entering the third dhyana (the third meditation state in the Form Realm). His consciousness corresponded with the root of joy. Maitreya Bodhisattva personally bestowed upon him the three Dharma robes and a clay bowl.
復賜名曰。真表。又于膝下出二物。乃簽檢之制。一題曰九者。一題曰八者。各二字付度。表云。若人求戒。當先悔罪。更加一百八簽。簽上署百八煩惱名目。如來戒人。或九十日。或四十日。或三七日行懺苦到。精進期滿。限終。將九八二簽。參合百八者。佛前望空而擲。其簽墮地以驗罪滅不滅。若百八簽。飛逗四畔。唯八九二簽。卓然壇心而立者。即得上上品戒。若眾簽雖遠。或一二來觸九八簽。拈觀是何煩惱名。抑令前人重覆懺悔已。正將重悔煩惱簽。和九八者擲。其煩惱簽去者。名中品戒。若眾簽埋覆九八者。則罪不滅。不得戒也。設加懺悔。過九十日。得下品戒焉。慈氏重告誨云。八者新熏也。九者本有焉。囑累已。天仗既回。山川云霽。於是持天衣。執天缽。猶如五夏比丘。狥道下山。聞空中唱言菩薩出山時。則人民男女。布發掩泥。脫衣覆路。氈罽氍毹承足表咸曲副人情。一一迪踐。有女子提半端白㲲。覆於途中。表驚亡。迴避別行。女子怪其不平等。表曰。適觀㲲覆間。皆是狶子。吾慮傷生。避其誤犯耳。原其女子本屠家販買得此布也。自爾常有二虎。左右隨行。三十來里。就一山坡。蹲跪於前。時則掛錫樹枝。敷草端坐。四望信士。不勸自來。同造伽藍。號金山寺。後人求戒。年年懺罪者絕多。
【現代漢語翻譯】 現代漢語譯本： 再次賜予他名字，叫做真表（音譯）。他又從膝下取出兩樣東西，是簽檢的製作方法。一個簽上寫著『九』字，一個簽上寫著『八』字，各有兩個字，交給度律師。真表（音譯）說：『如果有人要求受戒，應當先懺悔罪過，再加上一百零八支籤。簽上寫著一百零八種煩惱的名稱。如來佛讓人受戒，或者九十天，或者四十天，或者二十一天進行懺悔，苦修到期滿。期限結束時，將九和八這兩支籤，與一百零八支籤混合在一起，在佛前向空中投擲。簽掉在地上來驗證罪是否消滅。如果一百零八支籤，飛散到四周，只有八和九這兩支籤，穩穩地立在壇的中心，那麼就得到上上品戒。如果眾簽雖然飛遠，或者有一兩支碰到九和八這兩支籤，拿起看看是什麼煩惱的名稱，就讓求戒的人重新懺悔。然後將重新懺悔的煩惱簽，和九、八簽一起投擲。如果煩惱簽飛走，就叫做中品戒。如果眾簽埋沒覆蓋了九和八簽，那麼罪就沒有消滅，不能得到戒。如果再增加懺悔，超過九十天，就能得到下品戒。』慈氏菩薩（彌勒菩薩的別稱）再次告誡說：『八，是新薰染的煩惱；九，是本來就有的煩惱。』囑咐完畢，天上的儀仗隊返回，山川放晴。於是真表（音譯）拿著天衣，拿著天缽，就像五夏比丘一樣，沿著道路下山。聽到空中有人唱道：『菩薩出山了！』於是人民男女，鋪開頭髮，掩蓋泥土，脫下衣服，覆蓋道路，用氈毯等物承托他的腳，表達誠摯的心情，一一踐行。有個女子拿著半匹白色的粗布，鋪在路上。真表（音譯）驚慌地躲避，繞道而行。女子奇怪他不平等。真表（音譯）說：『剛才看到粗布覆蓋的地方，都是小豬。我擔心傷了它們的性命，所以避開，以免誤犯殺生之罪。』原來這個女子是屠戶家販賣得到這塊布的。從此以後，常常有兩隻老虎，左右跟隨他。走了三十多里，來到一個山坡，老虎蹲跪在他的面前。這時真表（音譯）就把錫杖掛在樹枝上，鋪開草地端坐。四面八方的信徒，不用勸說自己就來了，共同建造伽藍（寺廟），號稱金山寺。後來的人求戒，年年懺悔罪過的人非常多。 English version: He was given the name Zhenbiao (transliteration) again. He also produced two objects from under his knees, which were the methods for making divination sticks. One stick was inscribed with the character 'Nine,' and the other with the character 'Eight,' each with two characters, and handed them to the Vinaya Master. Zhenbiao (transliteration) said, 'If someone seeks ordination, they should first repent of their sins and add one hundred and eight divination sticks. The sticks should be inscribed with the names of the one hundred and eight afflictions. The Tathagata (another name for Buddha) requires people seeking ordination to practice repentance for either ninety days, forty days, or twenty-one days, enduring suffering until the period is complete. At the end of the period, the two sticks, 'Nine' and 'Eight,' should be mixed with the one hundred and eight sticks and thrown into the air before the Buddha. The way the sticks fall on the ground will verify whether the sins have been eradicated. If the one hundred and eight sticks scatter to the four sides, and only the 'Eight' and 'Nine' sticks stand firmly in the center of the altar, then one will receive the highest-grade ordination. If the sticks scatter far away, but one or two touch the 'Nine' and 'Eight' sticks, pick them up to see what affliction is named, and have the person seeking ordination repent again. Then, throw the stick with the name of the affliction that has been repented, along with the 'Nine' and 'Eight' sticks. If the affliction stick flies away, it is called middle-grade ordination. If the sticks bury and cover the 'Nine' and 'Eight' sticks, then the sins have not been eradicated, and one cannot receive ordination. If one adds repentance for more than ninety days, one can receive lower-grade ordination.' Maitreya Bodhisattva (another name for Bodhisattva) further admonished, 'Eight represents newly acquired afflictions; Nine represents inherent afflictions.' After the instructions were given, the heavenly entourage returned, and the mountains and rivers cleared up. Thereupon, Zhenbiao (transliteration), holding the heavenly robe and the heavenly bowl, descended the mountain like a five-year-old Bhikkhu (Buddhist monk), following the path. He heard a voice in the air proclaiming, 'The Bodhisattva is descending the mountain!' Thereupon, the people, both men and women, spread their hair to cover the mud, took off their clothes to cover the road, and used felt carpets to support his feet, expressing their sincere feelings, fulfilling each and every wish. A woman held half a piece of white coarse cloth and laid it on the road. Zhenbiao (transliteration) was startled and avoided it, taking another path. The woman wondered why he was not being impartial. Zhenbiao (transliteration) said, 'Just now, I saw that the area covered by the coarse cloth was full of piglets. I was worried about harming their lives, so I avoided it to prevent accidentally committing the sin of killing.' It turned out that the woman had obtained this cloth from a butcher's family. From then on, two tigers often followed him on the left and right. After traveling more than thirty li (Chinese mile), they arrived at a hillside, and the tigers knelt before him. At that time, Zhenbiao (transliteration) hung his staff on a tree branch and sat down on the grass. Believers from all directions came without being urged, and together they built a Sangharama (monastery), called Jinshan Temple (金山寺). Later, many people sought ordination and repented of their sins every year.
【English Translation】 Again, he was given the name Zhenbiao (True Manifestation). He also produced two objects from under his knees, which were the methods for making divination sticks. One stick was inscribed with the character 'Nine' (representing inherent afflictions), and the other with the character 'Eight' (representing newly acquired afflictions), each with two characters, and handed them to the Vinaya Master. Zhenbiao said, 'If someone seeks ordination, they should first repent of their sins and add one hundred and eight divination sticks. The sticks should be inscribed with the names of the one hundred and eight afflictions. The Tathagata requires people seeking ordination to practice repentance for either ninety days, forty days, or twenty-one days, enduring suffering until the period is complete. At the end of the period, the two sticks, 'Nine' and 'Eight,' should be mixed with the one hundred and eight sticks and thrown into the air before the Buddha. The way the sticks fall on the ground will verify whether the sins have been eradicated. If the one hundred and eight sticks scatter to the four sides, and only the 'Eight' and 'Nine' sticks stand firmly in the center of the altar, then one will receive the highest-grade ordination. If the sticks scatter far away, but one or two touch the 'Nine' and 'Eight' sticks, pick them up to see what affliction is named, and have the person seeking ordination repent again. Then, throw the stick with the name of the affliction that has been repented, along with the 'Nine' and 'Eight' sticks. If the affliction stick flies away, it is called middle-grade ordination. If the sticks bury and cover the 'Nine' and 'Eight' sticks, then the sins have not been eradicated, and one cannot receive ordination. If one adds repentance for more than ninety days, one can receive lower-grade ordination.' Maitreya Bodhisattva further admonished, 'Eight represents newly acquired afflictions; Nine represents inherent afflictions.' After the instructions were given, the heavenly entourage returned, and the mountains and rivers cleared up. Thereupon, Zhenbiao, holding the heavenly robe and the heavenly bowl, descended the mountain like a five-year-old Bhikkhu, following the path. He heard a voice in the air proclaiming, 'The Bodhisattva is descending the mountain!' Thereupon, the people, both men and women, spread their hair to cover the mud, took off their clothes to cover the road, and used felt carpets to support his feet, expressing their sincere feelings, fulfilling each and every wish. A woman held half a piece of white coarse cloth and laid it on the road. Zhenbiao was startled and avoided it, taking another path. The woman wondered why he was not being impartial. Zhenbiao said, 'Just now, I saw that the area covered by the coarse cloth was full of piglets. I was worried about harming their lives, so I avoided it to prevent accidentally committing the sin of killing.' It turned out that the woman had obtained this cloth from a butcher's family. From then on, two tigers often followed him on the left and right. After traveling more than thirty li, they arrived at a hillside, and the tigers knelt before him. At that time, Zhenbiao hung his staff on a tree branch and sat down on the grass. Believers from all directions came without being urged, and together they built a Sangharama, called Jinshan Temple. Later, many people sought ordination and repented of their sins every year.
釋端甫
俗姓趙。天水人。母張夫人夢梵僧謂曰。當生貴子。即出囊中舍利使吞之。及誕。所夢僧。白晝入其室。摩其頂曰。必當大興法教。言訖而滅。既成人。高顙深目。大頤方口。長六尺五寸。其音如鐘。始十歲。依崇福寺道悟禪師為沙彌。十七受具于西明寺照律師。學毗尼于崇福寺升律師。傳唯識于安國寺素法師。通涅槃經于福林寺崟法師。甫又夢梵僧。以舍利滿琉璃器。使吞之。且曰。三藏大教。盡貯汝腹矣。自是經律論。無敵于當時。無何謁文殊于清涼。眾聖皆現。演大經于太原。傾都畢會。德宗皇帝。聞其名徴之。一見大悅。常出入禁中。與儒道議。論賜紫方袍。復詔侍皇太子于東朝。順宗皇帝。深仰其風。親之若昆弟。相與臥起。恩禮特隆。憲宗皇帝。數幸其寺。待之若賓友。常承顧問。雖造次應對。未嘗不以闡揚為務。繇是天子益知佛為大聖人。其教有大不思議事。以開成元年六月一日。西向右脅而滅。茶毗。得舍利三百餘粒。賜謚曰大達。塔曰玄秘。
釋良價
會稽人。幼歲從師。念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。師駭然異之。指謁南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。
【現代漢語翻譯】 現代漢語譯本 釋端甫（Shi Duanfu）： 俗家姓趙，是天水人。他的母親張夫人夢見一位梵僧，對她說：『你將生下一個貴子。』隨即從囊中取出舍利子讓他吞下。等到端甫出生，夢中的僧人白天來到他家，摩著他的頭說：『必定能大興佛法。』說完就消失了。長大后，他高額頭，深眼窩，大下巴，方口，身高六尺五寸，聲音洪亮如鐘。十歲時，他依止崇福寺的道悟禪師為沙彌。十七歲在西明寺從照律師受具足戒。在崇福寺跟隨升律師學習毗尼（Vinaya，戒律）。在安國寺向素法師學習唯識（Yogacara，瑜伽行派）。在福林寺通曉《涅槃經》（Nirvana Sutra）。端甫又夢見梵僧，用琉璃器盛滿舍利子，讓他吞下，並說：『三藏（Tripitaka，佛教經典總稱）大教，都裝在你的腹中啦。』從此，他在經律論方面，無人能及。不久，他在清涼山拜謁文殊菩薩（Manjusri），眾聖都顯現出來。在太原演說大經，全城的人都來聚會。唐德宗皇帝（779-805）聽說了他的名聲，徵召他入宮。一見之下非常高興，常常出入宮禁，與儒生、道士議論。賜予紫方袍。又詔令他在東宮侍奉皇太子。唐順宗皇帝（805-806）非常仰慕他的風範，親近他如同兄弟，一起起居，恩寵非常隆厚。唐憲宗皇帝（806-820）多次駕臨他的寺廟，待他如賓友，常常向他請教。即使是倉促應對，也總是以闡揚佛法為己任。因此，皇帝更加認識到佛是大聖人，他的教義有不可思議的力量。在開成元年（836）六月初一，面向西方，右脅而臥圓寂。火化后，得到舍利三百多粒。皇帝賜謚號為『大達』，塔名為『玄秘』。
釋良價（Shi Liangjia）： 會稽人。年幼時跟隨老師學習，唸誦《般若心經》（Heart Sutra），唸到『無眼耳鼻舌身意』時，忽然用手摸著自己的臉，問老師說：『我明明有眼耳鼻舌等，為什麼經書上說沒有呢？』老師非常驚訝，認為他與衆不同，就指引他去拜見南泉禪師（Nanquan）。正趕上馬祖（Mazu Daoyi）的忌日，南泉禪師準備齋飯。南泉問大家：『明天是馬祖的忌日，不知道馬祖還會不會來呢？』大家都回答不上來。
【English Translation】 English version Shi Duanfu: His lay surname was Zhao, and he was a native of Tianshui. His mother, Lady Zhang, dreamed of a Buddhist monk who said to her, 'You will give birth to a noble son.' Then he took a relic from his bag and had her swallow it. When Duanfu was born, the monk from the dream came to his house in broad daylight, stroked his head, and said, 'He will surely greatly promote the Dharma.' After saying this, he disappeared. When he grew up, he had a high forehead, deep-set eyes, a large chin, and a square mouth. He was six feet five inches tall, and his voice was as loud as a bell. At the age of ten, he became a novice monk under Chan Master Daowu of Chongfu Temple. At the age of seventeen, he received full ordination from Vinaya Master Zhao at Ximing Temple. He studied the Vinaya (precepts) under Vinaya Master Sheng at Chongfu Temple. He learned Yogacara (Consciousness-only) from Dharma Master Su at Anguo Temple. He mastered the Nirvana Sutra at Fulin Temple under Dharma Master Yin. Duanfu again dreamed of a Buddhist monk who filled a glass vessel with relics and had him swallow them, saying, 'The great teachings of the Tripitaka (the three collections of Buddhist texts) are all stored in your belly.' From then on, he was unmatched in his knowledge of the Sutras, Vinaya, and Shastras. Soon after, he visited Manjusri (Bodhisattva of Wisdom) at Qingliang Mountain, and all the sages appeared. He lectured on the Great Sutra in Taiyuan, and the whole city gathered to listen. Emperor Dezong of Tang (779-805) heard of his reputation and summoned him to the palace. He was delighted at first sight and often entered and exited the palace, discussing with Confucian scholars and Taoists. He was granted a purple robe. He was also ordered to serve the Crown Prince in the Eastern Palace. Emperor Shunzong of Tang (805-806) greatly admired his demeanor, treating him like a brother, sharing his daily life, and bestowing great favor upon him. Emperor Xianzong of Tang (806-820) frequently visited his temple, treating him as a guest and often consulting him. Even in hasty responses, he always made it his duty to promote the Dharma. Therefore, the emperor increasingly recognized that the Buddha was a great sage and that his teachings had inconceivable power. On the first day of the sixth month of the Kaicheng era (836), he passed away, lying on his right side, facing west. After cremation, more than three hundred relics were obtained. The emperor bestowed the posthumous title 'Great Attainment' and the name of his stupa was 'Profound Secret'.
Shi Liangjia: He was a native of Kuaiji. As a child, he followed a teacher and recited the Heart Sutra. When he reached the part about 'no eye, ear, nose, tongue, body, or mind,' he suddenly touched his face and asked his teacher, 'I clearly have eyes, ears, a nose, and a tongue, so why does the sutra say there are none?' The teacher was very surprised and considered him extraordinary, so he directed him to visit Chan Master Nanquan. It happened to be the anniversary of Mazu Daoyi's death, and Chan Master Nanquan was preparing a vegetarian meal. Nanquan asked everyone, 'Tomorrow is the anniversary of Mazu's death. I wonder if Mazu will come back?' No one could answer.
師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山。問南陽忠國師無情說法話。溈豎拂子。曰會么。師曰不會。請和尚說。溈曰。父母所生。口終不為子說。師曰。還有與師同時慕道者否。溈指造云巖。舉前無情說法。甚麼人得得巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞汝即。不聞吾說法也。師問為甚麼不聞。巖豎起拂子。曰還聞么。師曰不聞。巖曰。我說法。汝尚不聞。況無情說法乎。師曰。無情說法。彰何典教。巖曰。豈不見彌陀經云。水鳥樹林悉皆。唸佛念法。師於此有省。乃述偈曰也大奇。也大奇。無情說法不思議。若將耳聽。終難會。眼處聞時。方始知。
釋希圓
姓張。姑蘇人。宗親豪富。而獨舍家。從登戒法。便游講肆。不滯一方。勤修三學。時推俊邁。光啟中。居會稽寶林山寺。與時寡合。或問之。曰吾逍遙乎無形之場。同師子游戲耳。景福中。于山寺演暢經論。著玄中鈔數卷。勸人急修上生之業。且曰。非知之難。行之為難。圓六時禮懺。未嘗少缺。居小房。即瑯瑘山頂。是山也。傳云從瑯瑘臺飛來。此處先是屠坊。故皆鎮于其下。山之家有井。甚多靈怪。一云此處禹鎖。浙江蛟蜃之屬。其名曰蛆。蛆有雙耳。其色蒼黃。或緣竹木。必
【現代漢語翻譯】 現代漢語譯本 師（指求法者）回答說：『等待有同伴就一起來。』泉（指泉禪師）說：『這孩子雖然年輕，卻很值得雕琢。』師說：『和尚不要把良善之人壓迫為低賤之人。』 之後，這位求法者去參訪溈山（溈山靈佑，807-853），問及南陽忠國師（南陽慧忠，？-775）『無情說法』的話。溈山豎起拂塵，說：『會么？』師說：『不會，請和尚說說。』溈山說：『父母所生的口，終究不能為你解說。』師說：『還有與師父您同時慕道的人嗎？』溈山指著造云巖（云巖曇晟，782-841），舉起之前『無情說法』的話。什麼人能領會？巖說：『無情之物能夠聽聞。』師說：『和尚您聽聞了嗎？』巖說：『我如果聽聞了，你就不會聽聞我說法了。』師問：『為什麼不聽聞？』巖豎起拂塵，說：『還聽聞么？』師說：『不聽聞。』巖說：『我說法，你尚且不聽聞，何況無情之物說法呢？』師說：『無情說法，彰顯什麼典籍教義？』巖說：『豈不見《彌陀經》云，水鳥樹林，悉皆唸佛念法。』師於此有所領悟，於是作偈說：『也大奇，也大奇，無情說法不思議。若將耳聽，終難會，眼處聞時，方始知。』
釋希圓（？-？) 姓張，姑蘇（今江蘇蘇州）人。宗族親戚豪門富戶，而他獨自捨棄家庭，跟隨登壇受戒，便遊歷各處講經場所，不滯留在一個地方，勤奮修習戒定慧三學，當時被推崇為傑出人才。光啟年間（885-888），居住在會稽（今浙江紹興）寶林山寺，與當時的人很少合得來。有人問他原因，他說：『我逍遙自在地處於無形的場所，如同獅子游戲一般。』景福年間（892-893），在山寺演說經論，著有《玄中鈔》數卷，勸人抓緊時間修習往生兜率凈土的行業，並且說：『不是知道的難，而是實行起來難。』希圓六時禮拜懺悔，未曾有絲毫缺少。居住的小房，就在瑯瑘山頂。這座山，傳說是從瑯瑘臺飛來。此處先前是屠宰場，所以都用鎮物鎮壓在下面。山裡的人家有井，有很多靈異怪事。一種說法是此處是大禹（約公元前2123-公元前2025）鎖住浙江蛟蜃之類的地方，它的名字叫蛆。蛆有雙耳，它的顏色蒼黃，有時攀緣竹木，必定...
【English Translation】 English version The seeker replied, 'I will come when I have a companion.' Quan (Zen Master Quan) said, 'This child, though young, is very worthy of being sculpted.' The seeker said, 'Monk, do not oppress the good into the lowly.' Afterward, this seeker went to visit Weishan (Weishan Lingyou, 807-853), asking about Nanyang Zhongguoshi's (Nanyang Huizhong, ?-775) words on 'insentient beings preaching the Dharma.' Weishan raised his whisk and said, 'Do you understand?' The seeker said, 'I do not understand. Please, Master, explain.' Weishan said, 'The mouth born of parents will ultimately not explain it for you.' The seeker said, 'Are there any others who aspire to the Way at the same time as you, Master?' Weishan pointed to Zao Yunyan (Yunyan Tansheng, 782-841), raising the previous words on 'insentient beings preaching the Dharma.' Who can comprehend it? Yan said, 'Insentient beings can hear.' The seeker said, 'Have you, Master, heard it?' Yan said, 'If I heard it, you would not hear me preaching the Dharma.' The seeker asked, 'Why do I not hear?' Yan raised his whisk and said, 'Do you hear it now?' The seeker said, 'I do not hear it.' Yan said, 'I am preaching the Dharma, and you still do not hear it, how much more so with insentient beings preaching the Dharma?' The seeker said, 'What scriptures and teachings do insentient beings preaching the Dharma reveal?' Yan said, 'Have you not seen the Amitabha Sutra, which says that water birds and forests all recite the Buddha's name and the Dharma?' The seeker had an awakening at this point and composed a verse, saying: 'How wondrous, how wondrous, insentient beings preaching the Dharma is inconceivable. If you listen with your ears, it will be difficult to understand. Only when you hear with your eyes will you know.'
Shi Xiyuan (?-?) His surname was Zhang, and he was from Gusu (present-day Suzhou, Jiangsu). His relatives were wealthy and powerful, but he alone abandoned his family, followed the precepts, and traveled to various lecture halls. He did not stay in one place, diligently cultivating the three studies of precepts, concentration, and wisdom. At that time, he was praised as an outstanding talent. During the Guangqi period (885-888), he resided at Baolin Mountain Temple in Kuaiji (present-day Shaoxing, Zhejiang), and he rarely got along with the people of that time. Someone asked him the reason, and he said, 'I am carefree in the formless realm, like a lion playing.' During the Jingfu period (892-893), he lectured on scriptures and treatises at the mountain temple, and he wrote several volumes of the 'Xuanzhong Commentary,' urging people to quickly cultivate the practice of being reborn in the Tushita Heaven. He also said, 'It is not knowing that is difficult, but practicing is difficult.' Xiyuan performed repentance rituals six times a day, never missing a single one. The small room where he lived was on the summit of Langye Mountain. It is said that this mountain flew from Langye Terrace. This place was previously a slaughterhouse, so they were all suppressed underneath with talismans. The families in the mountain have wells, and there are many spiritual and strange events. One account says that this place is where Yu the Great (c. 2123-2025 BCE) locked up the Jiaoshen (aquatic dragons) of Zhejiang, and its name is Qu. Qu has two ears, its color is blue-yellow, and if it climbs on bamboo or wood, it will certainly...
風雨至。或出石竅。入僧居。溝渠中見人不驚。握則跳梁如怒狀。唯遍入圓房。圓手執宛轉屑就。乃為之受歸戒。令勿作風雹之妖。暨圓終。而多暴風雨也。圓之修習。愿見彌勒。一日講次。屹然坐。終於法座。時眾聞異香天樂。七日後已。
釋志玄
河朔人。攻五天禁咒。身衣枲麻布。行歷州邑。不居城市寺宇。唯宿郊野林薄。玄有意尋訪名跡。至絳州夜泊墓林中。其夜月色如晝。見一狐從林下。將髑髏置之於首。搖不落者戴之。更取艿草隨葉。遮蔽其身。逡巡成一嬌嬈女子。渾身服素練。立於道左。微聞東北上。有鞍馬行聲。女子哀泣。悲不自勝。少選。乘馬郎遇之。下馬問曰。娘子野外深更號啕。何至於此耶。女子掩淚紿之曰。賤妾家在易水。前年為父母娉與此土張氏為婦。不幸夫婿去載夭亡。家事淪薄。無所依給。二親堂上。不知妾如此孤苦。痛割心腑。不覺哀動。妾思歸寧。又不可得。乘馬郎曰。將謂娘子哀怨別事。若愿還鄉。某是易定軍行為差使回還易水。娘子可乘其粗乘。女子乃收淚感謝方欲攀踏次。玄從墓林出曰。君子此女子非人也。狐化也。彼曰。僧家豈以此相誣。莫別欲圖之乎。玄曰。君不信。可小住。吾當與君變女子本形。玄乃振錫。誦胡語數聲其女子還為狐走。而髑髏草敝其身
。乘馬郎叩頭悔過。非師之救。幾隨妖死。
釋崇惠
姓章。杭州人也。稚年器局出塵。往禮徑山國一禪師。勤禪觀。以三密教為恒務。初于昌化千頃最峰頂。結茅為庵。專誦佛頂咒數稔。又往鹽官硤石東山。卓小尖頭草屋。俄有神白惠曰。師持佛頂。少結莎訶。令密語不圓。莎訶者。成就義也。今京室佛法。為外教凌轢。其危若。綴旒。待師解救耳。惠趨程西上。三年戊申九月二十三日。太清宮道士史華上奏。請與釋宗當代名流。角佛力道法勝負。於時代宗欽尚空門。異道憤其遍重。遂于東明觀壇前。架刀成梯。史華登躡如常道焉。時緇伍亙相顧望。無敢躡者。惠聞之。謁開府魚朝恩。魚奏請于章信寺庭樹梯。橫架鋒刃若霜雪然。增高百丈。東明之梯極為低下。時朝庭公貴。市肆居民。駢足摩肩而觀此舉。時惠徒跣登級下層。有如坦路。曾無難色。復踏烈火。手探油湯。仍餐鐵葉。號為䬪饦。或嚼釘線。聲猶脆飴。史華怯懼慚惶。掩袂而退。時眾彈指嘆嗟。聲若雷響。帝遣中官鞏庭玉宣慰再三。便赍賜紫方袍一副。詔授號護國三藏。敕移安國寺居之。
釋桂琛
俗姓李。常山人。童兒便求遠俗。齋茹一餐。秉心唯確。二親愛縛。繼逾城之武。事本府萬歲寺無相大師。登戒地。學毗尼。乃自
【現代漢語翻譯】 現代漢語譯本：乘馬郎叩頭悔過，說道：『如果不是師父您來救我，我幾乎就要被妖怪害死了。』
釋崇惠（Chonghui，人名）
俗姓章，是杭州人。從小就器宇不凡，前往徑山拜見國一禪師（Guoyi Chanshi，人名），勤奮禪修，以身口意三密教法為日常功課。最初在昌化千頃最峰頂結茅為庵，專心誦持佛頂咒多年。後來又到鹽官硤石東山，搭建簡陋的草屋居住。不久，有神靈告訴崇惠說：『您持誦佛頂咒，很少加上『莎訶』（Suohe）二字，導致密語不夠圓滿。『莎訶』的意思是『成就』。現在京城佛法，被外道欺凌，情況危急得像綴在旗幟上的飄帶一樣，等待您去解救啊！』崇惠於是啟程西行，於三年戊申（908年）九月二十三日，太清宮道士史華（Shi Hua，人名）上奏皇帝，請求與釋宗（Shizong，人名）等當代名流，角逐佛法道術的高下勝負。當時時代宗（Daizong，人名）皇帝欽佩推崇佛門，其他教派嫉恨佛教的興盛，於是在東明觀壇前，用刀架成梯子。史華攀登刀梯，如同走在平地上一樣。當時僧眾互相觀望，沒有人敢攀登。崇惠聽說后，拜見開府魚朝恩（Yu Chaoen，人名），魚朝恩上奏皇帝，請求在章信寺庭院中搭建刀梯，橫架的刀刃鋒利如霜雪一般，高度增加到百丈。相比之下，東明觀的刀梯顯得非常低矮。當時朝廷官員貴族、市井百姓，都聚集在一起觀看這場比試。當時崇惠光著腳登上刀梯，如同走在平坦的道路上一樣，沒有絲毫困難的神色。他又踩踏烈火，用手探取沸騰的油湯，還吃鐵葉，號稱『䬪饦』（Qietuo，食物名），或者咀嚼釘子和鐵絲，發出的聲音像咬脆糖一樣。史華感到害怕和慚愧，用袖子遮住臉退了下去。當時眾人彈指讚歎，聲音像雷鳴一樣。皇帝派遣中官鞏庭玉（Gong Tingyu，人名）前去慰問再三，並賜予紫色方袍一套，詔令授予『護國三藏』的稱號，敕令移居安國寺居住。
釋桂琛（Gui Chen，人名）
俗姓李，是常山人。從小就追求遠離世俗，每天只吃一頓齋飯，心志堅定。父母溺愛束縛他，但他最終還是像古代的武士一樣越墻而出，到本府的萬歲寺拜無相大師（Wuxiang Dashi，人名）為師，登壇受戒，學習毗尼。
【English Translation】 English version: Cheng Malang kowtowed and repented, saying, 'If it weren't for your rescue, Master, I would have been killed by the demon.'
Shi Chonghui (釋崇惠, personal name)
His secular surname was Zhang, and he was from Hangzhou. From a young age, he possessed extraordinary qualities. He went to Jingshan to pay respects to Zen Master Guoyi (徑山國一禪師, personal name), diligently practicing Zen meditation and making the Threefold Practice of Body, Speech, and Mind his daily routine. Initially, he built a thatched hut on the summit of Qianqing Peak in Changhua, dedicating himself to reciting the Ushnishavijaya Dharani (佛頂咒) for many years. Later, he went to Dongshan in Xiashi, Yanguan, and built a simple grass hut to live in. Soon, a deity told Chonghui, 'You recite the Ushnishavijaya Dharani but rarely add 'Suohe' (莎訶), causing the mantra to be incomplete. 'Suohe' means 'accomplishment.' Now, the Buddha-dharma in the capital is being oppressed by external teachings, and the situation is as precarious as the tassels on a flag, waiting for you to rescue it!' Chonghui then set out westward, and on the 23rd day of the ninth month of the year Wushen (908 AD), the Taoist Shi Hua (史華, personal name) of Taiqing Palace submitted a memorial to the emperor, requesting to compete with eminent contemporary figures such as Shi Zong (釋宗, personal name) in the superiority of Buddhist and Taoist powers. At that time, Emperor Daizong (代宗, personal name) admired and revered the Buddhist school, and other sects resented the prosperity of Buddhism. Therefore, in front of the Dongming Temple altar, they built a ladder made of knives. Shi Hua climbed the knife ladder as if walking on flat ground. At that time, the monks looked at each other, and no one dared to climb. Upon hearing this, Chonghui visited the governor Yu Chaoen (魚朝恩, personal name), who submitted a memorial to the emperor, requesting to build a knife ladder in the courtyard of Zhangxin Temple. The horizontally placed blades were as sharp as frost and snow, and the height was increased to a hundred zhang. In comparison, the knife ladder of Dongming Temple appeared extremely low. At that time, court officials, nobles, and common people from the market gathered to watch this event. Chonghui, barefoot, ascended the knife ladder, as if walking on a flat road, without any difficulty. He also stepped on raging fire, reached into boiling oil with his hands, and even ate iron leaves, known as 'Qietuo' (䬪饦, name of food), or chewed nails and wires, the sound of which was like biting brittle candy. Shi Hua, feeling fearful and ashamed, covered his face with his sleeves and retreated. At that time, the crowd snapped their fingers in admiration, the sound like thunder. The emperor sent the eunuch Gong Tingyu (鞏庭玉, personal name) to express his condolences repeatedly, and bestowed upon him a purple robe and the title of 'National Protector Tripitaka,' ordering him to reside in Anguo Temple.
Shi Guichen (釋桂琛, personal name)
His secular surname was Li, and he was from Changshan. From childhood, he sought to distance himself from worldly affairs, eating only one vegetarian meal a day, with a firm resolve. His parents loved and bound him, but he eventually scaled the wall like the warriors of old, and went to Wansui Temple in the prefecture to become a disciple of Master Wuxiang (無相大師, personal name), where he received ordination and studied the Vinaya.
誨曰。持犯束身。非解脫也。依文作解。豈發聖乎。於是誓訪南宗。程僅萬里。初謁云居。后詣雪峰。參訊勤恪。得旨于宗一大師。明暗色空。廓然無惑。密行累載。處眾韜藏。遂為故漳牧。太原王公。誠請于閩城西石山。建蓮宮而止。駐錫一紀有半。來往二百眾。琛以秘重妙法。罔輕示徒。有密學懇求者。時為開演。後龍溪為軍[傽-音+衣]勤州大保瑯瑯公。志請于羅漢院為眾宣法。遂開方便。不數載南北參徒。角立。撫州曹山文益。江州東禪林。復咸傳琛旨。各為一方法眼。天成三年。戊子秋俄示疾數日。安坐而終。
釋澄楚
姓宗。誕生之夕。光爛充室。洎七歲。親黨攜之入寺。見佛像。輒嗟嘆作禮。歸家問父曰。唯佛獨爾。餘者如何。父曰蠢動皆佛。何況於人。楚曰。兒愿學佛。聊報二親劬勞。其父許之。至十歲。于相國寺禮智明為師有童子聚戲而招誘之。楚曰。汝何好嬉戲耶。雪山善財亦童子。還如是否。旁有聞者奇之曰。子異日成法門偉器必矣。受具已來。習新章律部。輒入毗柰耶窟穴。其擊難酬答。露牙伸爪。時號律虎。王公大人請益者日眾。晉高祖聞而欽仰。詔入內道場。賜紫袈裟。號真法大師。自此皇宮妃主。有慕法者。從楚落髮度戒。命為新章律宗主焉。以顯德六年十月十一日無
【現代漢語翻譯】 現代漢語譯本： （宗一大師）教誨說：『執著于戒律或觸犯戒律來約束自身，並非真正的解脫。只是按照字面意思去解釋經文，又怎能啓發聖人的智慧呢？』於是（釋澄琛）立誓尋訪禪宗南宗的真諦，行程近萬里。最初拜訪云居山，後來前往雪峰山，參訪請教非常勤奮恭敬，從宗一大師那裡領悟了禪宗的宗旨，對於明暗、色空的道理，完全沒有疑惑。秘密修行多年，在眾人之中隱藏自己的才能。後來成為故漳州的牧守，太原的王公，誠懇地邀請他到閩城西石山，建造蓮宮居住。在那裡駐錫了十二年，來往的僧眾有二百多人。釋澄琛以秘密而珍重的妙法，不輕易地傳授給弟子。有秘密修學者懇切請求，他才適時地為他們開示演說。後來龍溪的軍[傽-音+衣]勤州大保瑯瑯公，誠心邀請他在羅漢院為大眾宣講佛法。於是開始廣開方便之門，沒過幾年，南北各地前來參學的僧徒，像獸角一樣林立。撫州的曹山文益，江州的東禪林，都紛紛傳揚釋澄琛的宗旨，各自成為一方的法眼宗師。後晉天成三年（928年）戊子秋天，忽然生病數日，安然端坐而終。
釋澄楚
（釋澄楚）姓宗。出生那天晚上，光芒照亮了整個房間。等到七歲時，親戚朋友帶他到寺廟裡，見到佛像，就感嘆作禮。回家問父親說：『只有佛才是最尊貴的嗎？其他的東西怎麼樣呢？』父親說：『所有會動的東西都是佛，更何況是人呢。』澄楚說：『我願意學習佛法，稍微報答父母的辛勤勞作。』他的父親答應了他。到十歲時，在相國寺拜智明為師。有童子聚集在一起玩耍，並招引他。澄楚說：『你為什麼喜歡嬉戲呢？雪山善財也是童子，你也能像他一樣嗎？』旁邊有人聽到後感到驚奇，說：『這個孩子將來必定成為佛法界的偉大人物。』受具足戒以來，學習新章律部的經典，經常深入研究律宗的精髓。他辯論時善於反駁，言辭犀利，因此當時被稱為『律虎』。王公大臣前來請教的人越來越多。後晉高祖聽到后非常欽佩仰慕，下詔讓他進入皇宮內道場，賜予紫袈裟，號為真法大師。從此以後，皇宮裡的妃子公主，有仰慕佛法的，跟隨澄楚剃度出家受戒，並被任命為新章律宗的宗主。在後周顯德六年（959年）十月十一日圓寂。
【English Translation】 English version: （Master Zongyi）admonished: 'Holding onto or violating precepts to restrain oneself is not true liberation. Merely interpreting scriptures literally, how can one awaken the wisdom of the sages?' Thereupon, （Shi Dengchen）vowed to seek the true essence of the Southern School of Chan Buddhism, traveling nearly ten thousand miles. He first visited Yunju Mountain, and later went to Xuefeng Mountain, diligently and respectfully seeking instruction. He received the essence of Chan from Master Zongyi, and had no doubts about the principles of light and darkness, form and emptiness. He practiced secretly for many years, concealing his talents among the masses. Later, he became the governor of the former Zhang Prefecture. The Prince of Taiyuan sincerely invited him to build the Lotus Palace on the West Stone Mountain in Min City to reside there. He stayed there for twelve years, with over two hundred monks coming and going. Shi Dengchen, valuing the secret and profound Dharma, did not lightly impart it to disciples. When secret practitioners earnestly requested, he would occasionally expound and explain it for them. Later, Langlang Gong, the military [傽-音+衣] of Longxi and Grand Protector of Qin Prefecture, sincerely invited him to proclaim the Dharma for the masses at Luohan Monastery. Thus, he opened the door of convenience. In just a few years, monks from the north and south came to study, standing like horns. Caoshan Wenyi of Fuzhou and Dongchan Lin of Jiangzhou all propagated Shi Dengchen's teachings, each becoming a master of the Fayen School. In the autumn of the third year of Tiancheng (928 AD) of the Later Jin Dynasty, he suddenly fell ill for several days, and passed away peacefully in a seated posture.
Shi Dengchu
（Shi Dengchu's） surname was Zong. On the night of his birth, light illuminated the entire room. When he was seven years old, relatives and friends took him to a temple. Upon seeing the Buddha statue, he sighed and paid respects. Returning home, he asked his father: 'Is the Buddha the only honorable one? What about other things?' His father said: 'All sentient beings are Buddha, let alone humans.' Dengchu said: 'I wish to study Buddhism to repay my parents' hard work.' His father agreed. At the age of ten, he became a disciple of Zhiming at Xiangguo Temple. Some children gathered to play and invited him to join. Dengchu said: 'Why do you like to play? Sudhana of Snow Mountain was also a child, can you be like him?' Those who heard this were amazed and said: 'This child will surely become a great figure in the Buddhist community in the future.' Since receiving the full precepts, he studied the scriptures of the New Chapter Vinaya School, often delving into the essence of the Vinaya. He was skilled at refuting arguments and his words were sharp, so he was called 'Vinaya Tiger' at the time. More and more princes and ministers came to seek his teachings. Emperor Gaozu of the Later Jin Dynasty heard of him and admired him greatly, and ordered him to enter the inner palace dojo, bestowing upon him a purple robe and the title of True Dharma Master. From then on, concubines and princesses in the palace who admired the Dharma followed Dengchu to be ordained and were appointed as the head of the New Chapter Vinaya School. He passed away on the eleventh day of the tenth month of the sixth year of Xiande (959 AD) of the Later Zhou Dynasty.
疾而終。
楚師明律。時號宗主者何。律有三宗。礪素宣是。人有人法。禁戒威儀是也。天有天法。光潔靜慮是也。要不過戒也。定也慧也。此三為路。出其生死之鄉。專一為門。通其涅槃之域。若乃資乎急用。在乎毗尼。防閑三業。三業皆凈。六塵自祛。聖賢踐修。何莫由斯。自此而推。從言索理則毗尼也。木叉也。因則聲教律焉。果則別解脫焉。直以時論。三世諸佛。咸同制也。橫之界說。十方凈剎。悉共行之。所以優波離過去七佛。咸以戒律囑累之。
釋心道
眉州徐氏子也。年三十得度。詣成都習唯識自以為至。同舍僧詰之曰。三界惟心。萬法唯識。今目前萬象樅然。心識安在。道茫然。遂出關。周流江淮。既抵舒州太平。聞佛鑒夜參。舉趙州柏樹子話。至覺鐵嘴云。先師無此語。莫謗先師好。因大疑。提撕既久。一旦豁然。即趨丈室。擬敘所悟。鑒見便閉卻門。道曰和尚莫瞞某甲。鑒曰十方無壁落。何不入門來。道即拳破窗紙。佛鑒即開門搊住云。道道。道即以兩手棒鑒頭。作口啐而出。呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直下根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑒然之。宋宣和改元。詔改僧為德士。因開法天
【現代漢語翻譯】 因病去世。
楚師（人名）精通戒律。當時被稱為宗主的是誰呢？戒律有三宗：礪素宣是（具體內容不詳）。人有人的法則，即禁戒和威儀；天有天的法則，即光明潔凈的禪定。總而言之，不外乎戒、定、慧。這三者是脫離生死輪迴的道路，專一則是通往涅槃的門徑。如果說到緊急情況下的應用，就在於毗尼（Vinaya，戒律）。防範身、口、意三業，三業清凈，六塵自然消除。聖賢的修行，沒有誰不是通過這些途徑。由此推論，從言語中探求義理，就是毗尼，就是木叉（Pratimoksha，戒律）。從因上說，就是聲教律；從果上說，就是別解脫。從時間上說，過去、現在、未來三世諸佛，都共同制定戒律；從空間上說，十方清凈剎土，都共同奉行戒律。所以優波離（Upali，佛陀十大弟子之一）在過去七佛時，都以戒律來囑託後人。
釋心道（法號）
是眉州徐氏的兒子。三十歲時出家，到成都學習唯識，自認為已經達到最高境界。同住的僧人詰問他說：『三界唯心，萬法唯識，現在眼前的萬象如此繁雜，心識在哪裡呢？』心道茫然不知所措，於是離開成都，周遊江淮一帶。到達舒州太平寺時，聽到佛鑒禪師在夜參時，舉趙州柏樹子的話頭，說到覺鐵嘴禪師說：『先師沒有說過這樣的話，不要誹謗先師啊！』心道因此產生大疑惑，經過長時間的參究，有一天忽然開悟。立即前往佛鑒禪師的丈室，想要敘述自己所悟到的。佛鑒禪師見到后，就把門關上了。心道說：『和尚不要欺瞞我。』佛鑒禪師說：『十方沒有墻壁阻隔，為什麼不入門呢？』心道隨即用拳頭打破窗紙。佛鑒禪師立即開門抓住他說：『說！說！』心道就用兩手敲打佛鑒禪師的頭，然後作口啐的動作而出。呈偈說：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直下根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師認可了他的開悟。宋宣和（宋徽宗年號，1119-1125）改元時，皇帝下詔將僧人改為德士，因此心道禪師在天
【English Translation】 Died of illness.
Master Chu was well-versed in the Vinaya (monastic rules). Who was known as the patriarch at that time? There are three schools of Vinaya: Li Su Xuan Shi (details unknown). Humans have human laws, which are prohibitions and dignified manners; heavens have heavenly laws, which are bright and pure meditation. In short, it is nothing more than precepts, concentration, and wisdom. These three are the path to escape the realm of birth and death, and single-mindedness is the gateway to Nirvana. If we talk about urgent application, it lies in the Vinaya. Guarding against the three karmas of body, speech, and mind, when the three karmas are pure, the six dusts (sense objects) will naturally be eliminated. All sages and virtuous ones cultivate through these means. From this, if we seek the truth from words, it is the Vinaya, it is the Pratimoksha (code of monastic discipline). In terms of cause, it is the teaching of the Vinaya; in terms of effect, it is individual liberation. In terms of time, all Buddhas of the past, present, and future universally establish the precepts; in terms of space, all pure lands in the ten directions universally practice them. Therefore, Upali (one of the ten great disciples of the Buddha) was entrusted with the precepts by the past seven Buddhas.
釋心道 Shi Xin Dao (Dharma name)
Was the son of the Xu family of Meizhou. He became a monk at the age of thirty and went to Chengdu to study Yogacara (Consciousness-only school), thinking he had reached the highest level. A fellow monk questioned him, saying, 'The three realms are only mind, and all dharmas are only consciousness. Now, the myriad phenomena before our eyes are so complex, where is the mind and consciousness?' Xin Dao was at a loss. So he left Chengdu and traveled around the Jianghuai area. When he arrived at Taiping Temple in Shuzhou, he heard Chan Master Fojian (Buddha-mirror) mention Zhao Zhou's cypress tree koan during the night meditation, saying that Zen Master Jue Tieshui said, 'The former master did not say such a thing, do not slander the former master!' Xin Dao thus had great doubts. After a long period of investigation, he suddenly became enlightened one day. He immediately went to Chan Master Fojian's room, wanting to describe what he had realized. Chan Master Fojian closed the door upon seeing him. Xin Dao said, 'Venerable, do not deceive me.' Chan Master Fojian said, 'There are no walls in the ten directions, why not enter?' Xin Dao immediately broke the window paper with his fist. Chan Master Fojian immediately opened the door and grabbed him, saying, 'Speak! Speak!' Xin Dao then hit Chan Master Fojian's head with both hands, made a spitting gesture, and left. He presented a verse saying, 'Zhao Zhou has a cypress tree story, Chan practitioners spread it all over the world. Most are picking leaves and searching for branches, unable to directly understand the root source. Master Jue said there is no such saying, which is exactly cursing to the face. If Chan practitioners have all-round eyes, they should discern truth from falsehood in this.' Chan Master Fojian acknowledged his enlightenment. During the Song Xuanhe (reign title of Emperor Huizong of Song, 1119-1125) era, the emperor issued an edict to change monks into virtuous men, so Chan Master Xin Dao in Tian
寧。上堂曰。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮那。頂戴寶冠。為顯真中有俗。文殊老叟。身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步。便到大羅天上。退一步。卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月。詔下復僧。上堂曰。不掛田衣。著羽衣。老君形相頗相宜。一年半內閑思想。太抵興衰。各有時。我佛如來預讖。法之有難。較量年代。正在於茲。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。賴我聖明。不忘付囑。不廢其教。特賜宸章。仍許僧尼重新披剃。寔謂寒灰再𦦨。枯木重榮。迷仙酎。變為甘露瓊漿。步虛詞。翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首。今日和南祇改舊時相不改舊時人。敢問大眾。舊時人。是一個。是兩個。良久曰。秋風也解嫌狼藉。吹盡當年道教灰。建炎三年春示眾
【現代漢語翻譯】 現代漢語譯本： 寧。上堂開示說：『祖師西來傳法的真意，在今天顯得格外嶄新。過去是比丘（Bhikkhu，佛教出家男眾）的形象，現在卻裝扮成老君（道教始祖）的模樣。身披銀色和褐色相間的鶴氅，頭裹芭蕉葉做成的頭巾。作為林泉間無所事事的閑客，兩次受到皇上的恩典。』所以說，想要了解佛性的真義，應當觀察時節因緣。那麼請問，現在是什麼時節呢？毗盧遮那佛（Vairocana，報身佛），頭戴寶冠，是爲了顯現真如之中也有世俗的一面。文殊菩薩（Manjusri），身披鶴氅，是爲了順應時勢。一個人如此，眾人也一樣。大家共同建立叢林，欣喜地看到眾仙聚會。一起品嚐使人迷惑的仙酒，一同吟唱步虛詞（道教音樂）。或者觀看《靈寶度人經》（道教經典），或者談論長生不老藥。在月光下彈琴，指尖發出太古的聲音。在屋前下棋，精妙的棋著超出了神機的預料。進一步，便到達大羅天上（道教最高境界）。退一步，卻進入九幽城中（地獄）。如果是不進不退的狀態，又該怎麼說呢？即使羽化成仙，到達三清（道教最高神）的境界，終究還是輪迴中的虛幻之身。 建炎二年（1128年）九月，朝廷下詔恢復佛教。上堂開示說：『不再穿田衣（僧侶的法衣），而穿上羽衣（道士的服裝），老君的形象頗為相宜。一年半的時間裡，閒來無事地思考，大致是興盛和衰敗，各有其時。我佛如來（Tathagata）預先預言，佛法會有災難，推算年代，正是在這個時候。魔（Mara）得到了機會，迷惑擾亂正宗。僧人改變了俗家的形象，佛（Buddha）更改了名字。胡亂產生邪惡的見解，刪減經文。鐃鈸停止了聲音，缽盂增加了裝飾。各種各樣的虛假欺詐，幸虧我聖明的皇上，沒有忘記佛的囑託，沒有廢棄佛教的教義，特別賜予聖旨，仍然允許僧尼重新剃度。這真是寒冷的灰燼再次復燃，枯萎的樹木重新煥發生機。使人迷惑的仙酒，變成了甘露瓊漿。步虛詞，翻作還鄉的曲子。放下銀木簡（道士的法器），拿起尼師壇（坐具）。昨天稽首（佛教禮儀），今天和南（佛教禮儀），只是改變了舊時的形象，沒有改變舊時的人。』敢問各位，舊時的人，是一個，還是兩個？良久之後說：『秋風也懂得嫌棄狼藉的景象，吹盡當年道教的灰燼。』建炎三年（1129年）春天向大眾開示。
【English Translation】 English version: Ning. In a Dharma talk, he said: 'The meaning of the Patriarch's (Bodhidharma) coming from the West is especially new today. In the past, it was the appearance of a Bhikkhu (Buddhist monk), but now it is disguised as Lao-tzu (founder of Taoism). Wearing a crane cloak of silver and brown, with a banana leaf turban on his head. As a leisurely guest in the forests and springs, he has twice received the Emperor's grace.' Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the causes and conditions of the times.' So, what time is it now? Vairocana (the embodiment of the Dharma body), wearing a jeweled crown, is to show that there is worldliness in the true nature. Manjusri (Bodhisattva of Wisdom), wearing a crane cloak, is to conform to the times. If one person is like this, so are all people. Everyone establishes a Sangharama (monastery) together, and is delighted to see the gathering of immortals. Together they taste the intoxicating immortal wine, and sing the Taoist hymns. Or read the Lingbao Duren Jing (Taoist scripture), or talk about the elixir of immortality. Playing the zither under the moonlight, the fingertips emit the sound of ancient times. Playing chess in front of the house, the wonderful moves are beyond the expectations of divine calculation. One step further, and you will reach the Great Heaven of Taoism (highest realm). One step back, and you will enter the Nine Nether Cities (hell). If it is a state of neither advancing nor retreating, how should it be said? Even if you ascend to immortality and reach the realm of the Three Purities (highest gods in Taoism), it is still an illusion in the cycle of reincarnation.' In the ninth month of the second year of Jianyan (1128 AD), the imperial court issued an edict to restore Buddhism. In a Dharma talk, he said: 'No longer wearing the kasaya (monk's robe), but wearing the feather robe (Taoist robe), the appearance of Lao-tzu is quite suitable. In the year and a half of leisure thinking, it is roughly that prosperity and decline each have their time. My Buddha Tathagata (Buddha) foretold that there would be disasters for the Dharma, and calculating the years, it is at this time. Mara (demon) got the opportunity to confuse and disturb the orthodox tradition. Monks changed their secular appearance, and Buddhas changed their names. False and evil interpretations arose, and scriptures were deleted. The cymbals stopped sounding, and the alms bowl was decorated. All kinds of false deceptions, thanks to my wise Emperor, did not forget the Buddha's entrustment, and did not abandon the teachings of Buddhism, and specially bestowed an imperial decree, still allowing monks and nuns to be re-ordained. This is truly that cold ashes are rekindled, and withered trees are rejuvenated. The intoxicating immortal wine has become nectar and jade syrup. The Taoist hymns have been turned into songs of returning home.' Putting down the silver wooden tablet (Taoist instrument), picking up the nisidana (sitting cloth). Yesterday prostrating (Buddhist etiquette), today greeting (Buddhist etiquette), only changing the old appearance, not changing the old person.' May I ask everyone, is the old person one or two? After a long silence, he said: 'The autumn wind also understands to dislike the messy scene, blowing away the ashes of Taoism in those years.' In the spring of the third year of Jianyan (1129 AD), he gave a Dharma talk to the public.
。舉臨濟入滅。囑三聖因緣。道曰。正法眼藏瞎驢滅。臨濟何曾有此說。今古時人皆妄傳。不信但看后三月。至閏三月有賊叛。眾請師南奔。道曰。學道所以了生死。何避之有。賊至道曰。速殺我以快汝心。賊即舉槊殘之。白乳上出。賊駭。引席覆之而去。
釋鼎需
號懶庵。姓林。幼業儒。舉進士。蒞政有聲。年二十五。因閱遺教經。忽省曰。幾為儒冠誤也。即欲舍俗。母氏難以親迎在期。需笑絕之曰。夭桃紅杏。一時分付春風。翠竹黃花。此去永為道侶。遂依保壽樂公為大僧。遍參名宿。歸里結庵羌峰。嘗以即心即佛話問。學者。時妙喜庵于洋嶼。晦庵光在侍。特以書招之曰。此間庵主手段。與諸方別。可來少款如何。需不答。光以計邀至。值妙喜為眾入室。需欲隨喜而已。妙喜因舉僧問馬祖。如何是佛。祖云即心是佛。你作么生。需下語。喜詬曰。汝見解如此。敢妄為人師耶。乃鳴鼓。訐其。為邪解。需淚交頤。不敢仰視。自默計曰。我既為所排西來不傳之旨。豈止此耶。遂求入弟子之列。一日妙喜問曰。內不放出。外不放入。正恁么時如何。需擬開口。喜拈竹篦。劈脊連打三下。需大悟。厲聲曰。和尚已多了也。喜又打一下。需禮拜。喜笑曰。今日方知。吾不汝欺也。印以偈曰。頂門豎亞摩醯眼
【現代漢語翻譯】 現代漢語譯本： 臨濟（Linji，人名）圓寂時，囑託三聖（Sansheng，人名）的因緣。他說：『正法眼藏（Zhengfa Yanzang，佛教術語，指佛法正宗）被瞎驢滅了。』臨濟（Linji）何曾說過這樣的話？現在和過去的人都胡亂傳言。不相信的話，就看三個月后。到了閏三月，有盜賊叛亂，大家請釋鼎需（Shi Dingxu，人名）向南逃奔。釋鼎需（Shi Dingxu）說：『學道就是爲了了脫生死，為什麼要逃避呢？』盜賊到了，釋鼎需（Shi Dingxu）說：『快殺了我來滿足你們的心意。』盜賊就用長矛刺殺他，白色的乳汁涌出。盜賊驚駭，用蓆子蓋住他離開了。
釋鼎需（Shi Dingxu）
號懶庵（Lan'an，號），姓林（Lin），從小學習儒學，考中進士，做官很有政績。二十五歲時，因為閱讀《遺教經》（Yijiao Jing，佛教經典），忽然醒悟說：『差點被儒生的帽子耽誤了！』就想出家。母親因為有親事在即，難以同意。釋鼎需（Shi Dingxu）笑著拒絕說：『夭桃紅杏，一時都交給春風；翠竹黃花，從此永遠是我的道侶。』於是依從保壽樂公（Baoshou Yuegong，人名）做了和尚，遍參名師。回到家鄉在羌峰（Qiangfeng，地名）結庵。曾經用『即心即佛』的話問學者。當時妙喜庵（Miaoxi An，庵名）在洋嶼（Yangyu，地名），晦庵光（Huian Guang，人名）在侍奉。特別寫信邀請他說：『這裡的庵主的手段，和各處不同，可以來小住一段時間嗎？』釋鼎需（Shi Dingxu）沒有回答。晦庵光（Huian Guang）用計策邀請他到。正趕上妙喜（Miaoxi，人名）為大眾入室。釋鼎需（Shi Dingxu）只想隨喜而已。妙喜（Miaoxi）於是舉出僧人問馬祖（Mazu，人名）的話：『如何是佛？』馬祖（Mazu）說：『即心是佛。』你怎麼樣理解？釋鼎需（Shi Dingxu）說了自己的理解。妙喜（Miaoxi）責罵說：『你的見解如此，竟然敢妄為人師嗎？』於是鳴鼓，揭發他，說他是邪解。釋鼎需（Shi Dingxu）淚流滿面，不敢抬頭看。心裡默默地想：『我既然被排斥了西來不傳的宗旨，難道只有這一次嗎？』於是請求加入弟子的行列。一天，妙喜（Miaoxi）問：『內不放出，外不放入，正在這個時候怎麼樣？』釋鼎需（Shi Dingxu）剛要開口，妙喜（Miaoxi）拿起竹篦，劈頭蓋臉連打三下。釋鼎需（Shi Dingxu）大悟，厲聲說：『和尚已經多了也！』妙喜（Miaoxi）又打了一下。釋鼎需（Shi Dingxu）禮拜。妙喜（Miaoxi）笑著說：『今天才知道，我沒有欺騙你啊！』用偈語印證說：『頂門豎亞摩醯眼（Mo Xi Yan，佛教術語，指濕婆神的眼睛）』
【English Translation】 English version: When Linji (Linji, a person's name) was about to pass away, he entrusted the karma to Sansheng (Sansheng, a person's name). He said: 'The Eye-Treasury of the True Dharma (Zhengfa Yanzang, a Buddhist term referring to the orthodox Buddhist Dharma) has been destroyed by a blind donkey.' When did Linji (Linji) ever say such a thing? People, both past and present, are spreading false rumors. If you don't believe it, just wait and see three months later. In the intercalary third month, there was a rebellion by thieves, and everyone asked Shi Dingxu (Shi Dingxu, a person's name) to flee south. Shi Dingxu (Shi Dingxu) said: 'Studying the Way is for the sake of resolving birth and death, why should we avoid it?' When the thieves arrived, Shi Dingxu (Shi Dingxu) said: 'Quickly kill me to satisfy your hearts.' The thieves then stabbed him with spears, and white milk flowed out. The thieves were terrified and covered him with a mat before leaving.
Shi Dingxu (Shi Dingxu)
Styled Lan'an (Lan'an, a style name), surname Lin (Lin), studied Confucianism from a young age, passed the imperial examination, and was a successful official. At the age of twenty-five, after reading the Yijiao Jing (Yijiao Jing, a Buddhist scripture), he suddenly realized: 'I was almost misled by the Confucian hat!' He wanted to become a monk. His mother found it difficult to agree because there was a marriage engagement pending. Shi Dingxu (Shi Dingxu) smiled and refused, saying: 'The delicate peach blossoms and red apricots are all entrusted to the spring breeze; the green bamboo and yellow flowers will forever be my companions on the path.' So he followed Baoshou Yuegong (Baoshou Yuegong, a person's name) and became a monk, visiting famous teachers everywhere. He returned to his hometown and built a hermitage on Qiangfeng (Qiangfeng, a place name). He often asked scholars about the saying 'Mind is Buddha.' At that time, Miaoxi Hermitage (Miaoxi An, a hermitage name) was in Yangyu (Yangyu, a place name), and Huian Guang (Huian Guang, a person's name) was serving there. He specially wrote a letter inviting him, saying: 'The methods of the abbot here are different from those in other places, can you come and stay for a while?' Shi Dingxu (Shi Dingxu) did not answer. Huian Guang (Huian Guang) used a plan to invite him. It happened that Miaoxi (Miaoxi, a person's name) was entering the room for the assembly. Shi Dingxu (Shi Dingxu) only wanted to join in the joy. Miaoxi (Miaoxi) then cited the words of a monk asking Mazu (Mazu, a person's name): 'What is Buddha?' Mazu (Mazu) said: 'Mind is Buddha.' How do you understand it? Shi Dingxu (Shi Dingxu) gave his understanding. Miaoxi (Miaoxi) scolded: 'Your understanding is like this, how dare you presumptuously be a teacher?' So he beat the drum and exposed him, saying that he was a heretical interpretation. Shi Dingxu (Shi Dingxu) was in tears and dared not look up. He thought silently: 'Since I have been rejected for the untransmitted purpose of the West, is it only this time?' So he asked to join the ranks of disciples. One day, Miaoxi (Miaoxi) asked: 'Not letting out from within, not letting in from without, what is it like at this moment?' As Shi Dingxu (Shi Dingxu) was about to open his mouth, Miaoxi (Miaoxi) picked up a bamboo stick and struck him three times on the head. Shi Dingxu (Shi Dingxu) had a great enlightenment and said sternly: 'The monk has already done too much!' Miaoxi (Miaoxi) struck him again. Shi Dingxu (Shi Dingxu) bowed. Miaoxi (Miaoxi) smiled and said: 'Today I know that I have not deceived you!' He confirmed it with a verse: 'On the crown of the head stands the eye of Mahe (Mo Xi Yan, a Buddhist term referring to Shiva's eye).'
。肘后斜懸奪命符。瞎卻眼。卸卻符。趙州東壁掛葫蘆。自此名喧叢席。道被遐。方后開堂。稱具眼宗匠。
釋無念深有
麻城熊氏子。往五臺伏牛。遍扣名宿。至廬山參大安。安曰。汝號甚麼。師曰無念。安曰。那個是無念。師茫然。回山對友說。數年行腳事。友曰。何不問你自己。師曰。如何是自己。曰拿物非手。吃飯非口。一夕聞哭笑二聲相觸有省。入龍湖。同卓吾居士。到駟馬山。有講主至。士問清凈本然。云何忽生山河大地。主講罷。士對師曰。試說看。師擬對。士將師膝上一推曰。者個聻。師豁然。偈曰。四十餘年不住功。窮來窮去轉無蹤。而今窮到無依倚。始悔從前錯用功。僧問如何是道之體。師曰。滿口道不著。曰四大離散時如何。師豎起拳曰。者個不屬四大。
釋無明慧經
崇仁裴氏子。初產難。祖父誦金剛經得娩。故名。九歲入鄉校。便問。浩然之氣。是個甚麼。授書師異之。及長讀金剛經。恍若舊習。即依廩山忠出家。久而辭去。禁足峨峰。因閱傳燈。見僧問興善如何是道。善曰。大好山。疑滯莫決。一日力推巨石。豁然大悟。述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。趨呈廩山。山印為法器。自是剃染納具。勞形苦骨。影不出
【現代漢語翻譯】 現代漢語譯本： 『肘后斜懸奪命符』，是說即使是緊急關頭使用的靈符也無用了，就像『瞎卻眼』一樣，失去了作用。『卸卻符』，表示徹底放棄依賴外物。『趙州東壁掛葫蘆』，指一種灑脫自在的狀態，如同趙州禪師將葫蘆隨意掛在墻上一般。自此，他的名聲在僧人中傳開，他的教義被遠方的人所知曉。之後他開始開堂講法，被稱為具有慧眼的宗師。
釋無念深禪師
是麻城熊氏之子。他曾前往五臺山、伏牛山，遍訪名僧大德。到廬山參訪大安禪師。大安禪師問：『你叫什麼名字？』禪師回答：『無念。』大安禪師問：『哪個是無念？』禪師茫然不知所措。回到山中，他對朋友說起這段經歷。朋友說：『為什麼不問問你自己呢？』禪師問：『如何是自己？』朋友說：『拿東西的不是手，吃飯的不是口。』一天晚上，他聽到哭聲和笑聲相互交織，有所領悟。之後他進入龍湖，與卓吾居士同住。到駟馬山時，有講經的法師前來。卓吾居士問：『清凈本然，為何忽然產生山河大地？』講經法師講完后，卓吾居士對禪師說：『你試著說說看。』禪師剛要回答，卓吾居士用手在他膝蓋上一推，說：『這個是什麼？』禪師豁然開悟。他作偈說：『四十餘年不住功，窮來窮去轉無蹤。而今窮到無依倚，始悔從前錯用功。』有僧人問：『如何是道的本體？』禪師說：『滿口也說不著。』僧人問：『四大（地、水、火、風）離散時如何？』禪師豎起拳頭說：『這個不屬於四大。』
釋無明慧經禪師
是崇仁裴氏之子。出生時難產，祖父誦讀《金剛經》才得以順利生產，因此取名為慧經。九歲時進入鄉學，便問老師：『浩然之氣，是個什麼？』授書的老師認為他與衆不同。長大後讀《金剛經》，感覺好像以前就學過一樣。於是依止廩山忠禪師出家。很久之後，他辭別師父，在峨峰閉關。因為閱讀《傳燈錄》，看到有僧人問興善禪師『如何是道？』興善禪師回答『大好山』，心中疑惑不解。一天，他用力推動一塊巨石，突然大悟。他作偈說：『欲參無上菩提道，急急疏通大好山。知道始知山不好，翻身跳出祖師關。』他前往拜見廩山禪師，廩山禪師印可他為法器。從此剃髮染衣，精進修行，身影從不出
【English Translation】 English version: 'Elbow-hanging life-snatching talisman' means that even the talismans used in emergencies are useless, just like 'blinding the eyes', they have lost their effect. 'Removing the talisman' means completely giving up relying on external objects. 'Zhao Zhou (778-897) hanging a gourd on the east wall' refers to a free and easy state, just like Zen Master Zhao Zhou casually hanging a gourd on the wall. Since then, his name has spread among monks, and his teachings have been known to people in distant places. After that, he began to give lectures and was called a master with discerning eyes.
Zen Master Shi Wunian
Was the son of the Xiong family in Macheng. He went to Mount Wutai and Mount Funiu, visiting famous monks and virtues everywhere. He visited Zen Master Da'an in Mount Lu. Zen Master Da'an asked: 'What is your name?' The Zen master replied: 'Wunian (no-thought).' Zen Master Da'an asked: 'Which one is Wunian?' The Zen master was at a loss. Back in the mountain, he told his friend about this experience. The friend said: 'Why don't you ask yourself?' The Zen master asked: 'What is self?' The friend said: 'What takes things is not the hand, and what eats is not the mouth.' One night, he heard the sounds of crying and laughter intertwined, and he realized something. After that, he entered Longhu and lived with layman Zhuowu. When he arrived at Sima Mountain, a lecturer came to give lectures. Layman Zhuowu asked: 'Purity is inherent, why did mountains, rivers, and earth suddenly arise?' After the lecturer finished speaking, Layman Zhuowu said to the Zen master: 'Try to say it.' As soon as the Zen master was about to answer, Layman Zhuowu pushed him on the knee and said: 'What is this?' The Zen master suddenly realized. He wrote a verse saying: 'More than forty years of constant effort, the more I exhaust, the more traceless I become. Now that I am exhausted and have nothing to rely on, I regret that I used my efforts wrongly before.' A monk asked: 'What is the body of the Dao?' The Zen master said: 'You can't say it with a full mouth.' The monk asked: 'What happens when the four elements (earth, water, fire, wind) are separated?' The Zen master raised his fist and said: 'This does not belong to the four elements.'
Zen Master Shi Wuming Huijing
Was the son of the Pei family in Chongren. He had a difficult birth, and his grandfather recited the Diamond Sutra to ensure a smooth delivery, so he was named Huijing. At the age of nine, he entered the village school and asked the teacher: 'What is the vast and righteous spirit?' The teacher who taught the book thought he was different. When he grew up, he read the Diamond Sutra and felt as if he had learned it before. So he took refuge with Zen Master Linshan Zhong and became a monk. After a long time, he said goodbye to his master and secluded himself in Mount E. Because he read the Transmission of the Lamp, he saw a monk asking Zen Master Xingshan 'What is the Dao?' Zen Master Xingshan replied 'Great good mountain', and he was puzzled. One day, he pushed a huge rock with force and suddenly realized. He wrote a verse saying: 'If you want to participate in the supreme Bodhi path, quickly dredge the great good mountain. Knowing the Dao, you know that the mountain is not good, turn around and jump out of the ancestral pass.' He went to see Zen Master Linshan, and Zen Master Linshan approved him as a Dharma vessel. From then on, he shaved his hair and dyed his clothes, practiced diligently, and his figure never left
山者二十四載。萬曆甲午。住寶方。有僧問師住此山。曾見何人。師曰總未行腳。僧曰豈以一隅而小天下乎。師善其言。遂荷錫遠遊法門老宿無不推譽。頃入五臺。參瑞峰問趙州。師乞頌。峰曰。知是般事便休。師作禮呈頌曰。暗藏春色。明露秋光。有眼莫鑒。縱智難量。到家不上長安路。一任風花雪月揚。峰深肯師語。妙葉洞宗。而師亦以紹續洞宗自任。未幾返。錫寶方。晚主董巖壽昌二剎。上堂云。云弗依山。山弗云。心無染境。境無心。雲山清凈如心境。一道虛明爍太清。然雖如是抽筋不動皮。換骨不見血。筋骨一齊空。遊行不倒趹。達磨大士解滅而不解生。釋迦老人。解生而不解滅。要知生滅不相干。除是當年乾屎橛。萬曆丁巳冬。師自田中歸。語大眾曰。吾從茲不復砌石矣。眾愕然。明春三日。示微恙。至十七日。作舉火偈。命侍者唱偈。復書曰。今日分明指示。擲筆端坐而化。阇維頂骨。諸牙不壞。藏於本寺。建窣堵波。
牧云禪師
嘗熟張氏子小參云。婁江大海濵。信潮時匯止。地靈祥必鐘。傑出眾居士。資生各有家。團圞有子女。不染世間法。如蓮花在水。山僧乘時來。證明如上義。證明則不無。且道以何為驗。乃卓拄杖云。佛子住此地。則是佛受用。常在於其中。經行及坐臥。若論此
【現代漢語翻譯】 現代漢語譯本： 山者二十四年。萬曆甲午（1606年）。住在寶方。有僧人問師父住在這山裡，曾見過什麼人。師父說總未曾行腳遊方。僧人說難道要因為一隅之地而小看天下嗎。師父認為他的話很有道理。於是挑起錫杖遠遊，各處法門老宿沒有不推崇讚譽他的。不久進入五臺山，參訪瑞峰，問趙州公案。師父請求瑞峰作頌。瑞峰說，知道是這件事便休歇吧。師父作禮，呈上頌詞說：『暗藏春色，明露秋光。有眼莫鑒，縱智難量。到家不上長安路，一任風花雪月揚。』瑞峰深肯師父的領悟，認為他妙葉洞宗。而師父也以紹續洞宗為己任。不久返回寶方。晚年主持董巖、壽昌二寺。上堂開示說：『云不依山，山不依云。心無染境，境無心。雲山清凈如心境，一道虛明爍太清。』雖然如此，抽筋不動皮，換骨不見血，筋骨一齊空，也不倒地。達磨大士解滅而不解生，釋迦老人解生而不解滅。要知道生滅不相干，除非是當年的乾屎橛。萬曆丁巳年（1617年）冬天，師父從田里回來，告訴大眾說：『我從此不再砌石頭了。』大眾愕然。明年三月初三，師父略微示現病態。到十七日，作舉火偈，命侍者唱偈。又寫道：『今日分明指示。』擲筆端坐而化。荼毗后，頂骨、諸牙不壞，藏於本寺，建窣堵波。
牧云禪師
嘗熟張氏之子小參開示說：婁江大海邊，信潮按時彙集停止。此地地靈人傑，必定鍾愛傑出的居士。大家各自有家業，團圓有子女。不被世間法所污染，如同蓮花在水中。山僧趁著時機前來，證明如上的道理。證明則不是沒有，那麼以什麼作為驗證呢？於是卓拄杖說：佛子住在此地，就是佛在受用。常在於其中，無論是經行還是坐臥。若論此事
【English Translation】 English version: For twenty-four years, the monk lived in the mountains. In the Jiawu year of the Wanli reign (1606), he resided in Baofang. A monk asked the master, having lived in this mountain, whom he had seen. The master replied that he had never traveled far. The monk said, 'Should one belittle the world because of a corner?' The master appreciated his words. Thereupon, he carried his staff on a long journey, and all the senior monks of various Dharma gates praised him. Soon he entered Mount Wutai, visited Ruifeng, and inquired about the Zhao Zhou (a famous Chan master) case. The master requested Ruifeng to compose a verse. Ruifeng said, 'Knowing it is this matter, then stop.' The master bowed and presented a verse, saying: 'Secretly hiding the spring colors, openly revealing the autumn light. Eyes cannot discern it, wisdom cannot measure it. Having arrived home, one does not take the Chang'an (ancient capital) road, letting the wind, flowers, snow, and moon fly.' Ruifeng deeply affirmed the master's understanding, considering him a wonderful leaf of the Dongshan school. And the master also took it upon himself to continue the Dongshan school. Soon he returned to Baofang. In his later years, he presided over the Dongyan and Shouchang monasteries. In his Dharma talk, he said: 'Clouds do not rely on mountains, mountains do not rely on clouds. The mind has no defiled realm, the realm has no mind. Cloud and mountain are pure like the mind and realm, a single path of emptiness shines through the vast clarity.' Even so, pulling tendons does not move the skin, changing bones does not show blood, tendons and bones are all empty, yet one does not fall. Bodhidharma (founder of Chan Buddhism) understood extinction but not birth, Shakyamuni (the historical Buddha) understood birth but not extinction. To know that birth and extinction are unrelated, unless it is the dried dung spatula of that year. In the winter of the Ding Si year of the Wanli reign (1617), the master returned from the fields and told the assembly: 'I will no longer build with stones from now on.' The assembly was astonished. On the third day of the third month of the following year, the master slightly showed signs of illness. On the seventeenth day, he composed a cremation verse, ordered the attendant to chant the verse, and then wrote: 'Today, I clearly point it out.' He threw down the pen, sat upright, and passed away. After cremation, the skull and teeth remained intact, and were stored in the temple, where a stupa was built.
Chan Master Muyun
The son of the Zhang family of Changshu gave a small Dharma talk, saying: 'By the Lou River and the great sea, the believing tides gather and stop on time. The land is spiritually endowed, and is sure to cherish outstanding laypeople. Everyone has their own family business, and have children in reunion. They are not tainted by worldly dharmas, like lotus flowers in the water. The mountain monk comes at the right time to prove the above meaning. To prove is not without, then what is the verification? So he struck the staff and said: The Buddha lives in this land, that is the Buddha's enjoyment. Often in it, whether walking or sitting.'
事。如海濵人家。取魚相似。只因知得大海。有魚思欲取之。乃生個計較。造個船隻。扯個風蓬。把定舵柄。請個熟海路的人。爲了舡師。直至大洋去處。待等魚來。一網撒去。大魚小魚。滿載而歸。到家市賣。養育子孫。受用不盡。參學人。亦如是。先要知凡夫身中。決定有佛祖廣大靈明的大事。如海有魚。不生疑惑。不肯自昧。即思參禪。急圖發明。如取海魚生計較。放舍世緣。打起精進。千里萬里。覓訪知識。親近善友。求指路頭。切切提持。如依船師指導。忽于自己身中。悟得佛祖的大事。歸家保養。入廛垂手。興隆法門。上可以報佛恩德。下可以啟迪將來。受用亦無有盡。雖然如是。大海中。豈無風浪。豈無驚險。然而不生恐怖。一往直前者。蓋取魚的念頭切也。參禪何不如是。要圖發明佛祖大事。也須不顧危亡。不論境緣順逆。千魔萬難。直往不退。不愁佛法不到手也。佛法雖是現成事。若不如取魚猛勵。怎得到手。故參學人。須檢點自己。向來參究。能如取魚一樣急切否。能一往直前無退轉否。在叢林中。遇些小境緣。能不驚怖。不介意否。若或未能。畢竟參禪念頭。不如取魚念頭切。佛祖大事。何能打徹。所以古人云。把手牽人行不得。惟人自肯乃方親。又云。如來於一切處成等正覺。于刀山劍樹上
成等正覺。于鑊湯爐炭里。成等正覺。于棒下成等正覺。于喝下成等正覺。是真語者。實語者。不誑語者。不異語者。只今還有恁么人證明如是事么。良久云。選佛若無如是眼。假饒千載又奚為。
釋如學
號五峰。陜西人。律身嚴謹。遇事精勤。一夕與天童話次。童驀伸腳曰。你作么生。師以腳踢。之童笑曰未在未在。師曰和尚道看。童倒臥。師曰。也只是困。童曰。你又與么去也。師禮拜。一日辭行。童握拂曰。喚作拂子則觸。不喚作拂子則背。不得拈起。不得放下。不得不語。不得無語。不得錯舉。若不錯舉。即分付汝。師連跳兩跳曰。不要不要。童曰。猶是亂叫亂跳。更試舉看。師轉身曰。某甲去也。童乃付。
釋法藏
號漢月。梁溪蘇氏子。十九圓頂于德慶庵。廿九歲讀高峰語錄有疑。歷十餘秋。聞折竹聲。忽然大徹。天啟甲子春。天童悟。唱道金粟。師往參焉。值童上堂。舉僧問古德云。朗月當空時如何。德曰猶是階下漢。僧曰。請師接上階。德曰。月落後相見。童乃顧師曰。且道月落後。又如何相見。師便出。童上堂。舉起拄杖曰。舉一不得舉二。放過一著。落在第二。擲下拄杖曰。落二去也。且一又如何舉。便下座。師掣拄杖便行。童歸方丈。師以拄杖呈曰。此是打盡天下
【現代漢語翻譯】 現代漢語譯本 成就正等正覺（Anuttara-samyak-sambodhi，無上正等正覺）。在鑊湯（沸水鍋）爐炭里，成就正等正覺。在棒打下成就正等正覺。在呵斥下成就正等正覺。是真語者（Tathagata，如來），實語者，不誑語者，不異語者。如今還有這樣的人來證明這樣的事嗎？良久說道：『選佛如果沒有這樣的眼力，即使經歷千年又有什麼用呢？』
釋如學
號五峰，陜西人。約束自身嚴謹，遇事精勤。一天晚上與天童（住持名號）禪師談話時，天童禪師突然伸出腳說：『你作什麼？』如學禪師用腳踢他。天童禪師笑著說：『還不到，還不到。』如學禪師說：『和尚說來看看。』天童禪師倒臥在地。如學禪師說：『也只是困了。』天童禪師說：『你又這樣去了。』如學禪師禮拜。一天，如學禪師辭行，天童禪師握著拂塵說：『稱它為拂塵就著相了，不稱它為拂塵就違背了。不得拿起，不得放下，不得不語，不得無語，不得錯舉，若不錯舉，就交付給你。』如學禪師連跳兩跳說：『不要不要。』天童禪師說：『還是亂叫亂跳，再試著舉看。』如學禪師轉身說：『某甲（晚輩自稱）去了。』天童禪師於是交付了衣缽。
釋法藏
號漢月，梁溪蘇氏之子。十九歲在德慶庵剃度出家。二十九歲讀高峰語錄有疑惑，經歷了十餘年，聽到折斷竹子的聲音，忽然大徹大悟。天啟甲子年（1624年）春天，天童悟禪師在金粟寺弘揚佛法，法藏禪師前去參拜。正值天童禪師上堂說法，舉僧人問古德（古代高僧）的話說：『朗月當空時如何？』古德回答說：『還是階下漢。』僧人說：『請師父接引我登上臺階。』古德回答說：『月落後相見。』天童禪師於是看著法藏禪師說：『且說月落後，又如何相見？』法藏禪師便走了出去。天童禪師上堂，舉起拄杖說：『舉一不得舉二，放過一著，落在第二。』擲下拄杖說：『落二去了，且一又如何舉？』便下座。法藏禪師拿起拄杖便走。天童禪師回到方丈，法藏禪師拿著拄杖呈給天童禪師說：『這是打盡天下的』
【English Translation】 English version Achieving Anuttara-samyak-sambodhi (complete and perfect enlightenment). Achieving Anuttara-samyak-sambodhi in boiling cauldrons and burning coals. Achieving Anuttara-samyak-sambodhi under the stick. Achieving Anuttara-samyak-sambodhi under a shout. He is the Tathagata (one who has thus come), the speaker of truth, the non-deceiver, the non-contradictor. Is there anyone here now who can prove such a thing? After a long pause, he said: 'If selecting Buddhas lacks such eyes, what use is it even after a thousand years?'
Shi Ruxue
Also known as Wufeng, he was from Shaanxi. He was strict with himself and diligent in his duties. One night, while talking with Chan Master Tiantong (name of the abbot), Tiantong suddenly stretched out his foot and said, 'What are you doing?' Ruxue kicked him with his foot. Tiantong smiled and said, 'Not yet, not yet.' Ruxue said, 'Let the Abbot speak and see.' Tiantong lay down. Ruxue said, 'It's just being sleepy.' Tiantong said, 'You're going that way again.' Ruxue bowed. One day, Ruxue bid farewell. Tiantong held up his whisk and said, 'Calling it a whisk is attachment. Not calling it a whisk is turning away. It cannot be picked up, it cannot be put down, one cannot speak, one cannot be silent, one cannot raise it wrongly. If it is not raised wrongly, then I will entrust it to you.' Ruxue jumped twice and said, 'No, no.' Tiantong said, 'Still shouting and jumping wildly, try raising it again.' Ruxue turned around and said, 'Moujia (humble way to refer to oneself) is leaving.' Tiantong then passed on the robe and bowl.
Shi Fazang
Also known as Hanyue, he was the son of the Su family of Liangxi. He was tonsured at the Deqing Nunnery at the age of nineteen. At the age of twenty-nine, he had doubts while reading the sayings of Gaofeng. After more than ten years, he suddenly had a great enlightenment upon hearing the sound of bamboo breaking. In the spring of the Jiazi year (1624) of the Tianqi reign (1621-1627), Chan Master Tiantong Wu was propagating the Dharma at Jin Su Temple. Fazang went to pay his respects. It happened that Chan Master Tiantong was giving a Dharma talk, quoting the words of a monk asking an ancient worthy (ancient high monk): 'What is it like when the bright moon is in the sky?' The ancient worthy replied, 'Still a man below the steps.' The monk said, 'Please, Master, lead me up the steps.' The ancient worthy replied, 'We'll meet after the moon sets.' Chan Master Tiantong then looked at Fazang and said, 'Tell me, after the moon sets, how will we meet again?' Fazang then walked out. Chan Master Tiantong ascended the platform, raised his staff, and said, 'To raise one, one must not raise two. Letting go of one move, one falls into the second.' He threw down his staff and said, 'The second has fallen away, so how does one raise the first?' Then he descended from the seat. Fazang picked up the staff and left. Chan Master Tiantong returned to his room, and Fazang presented the staff to Tiantong, saying, 'This is to strike down all under heaven.'
人底拄杖。今日還卻和尚。童接得便打。曰先打汝一個起。師曰。幸得還和尚杓柄。童曰。猶嫌少在。又打數下。師作禮而出。住後上堂云。攀躋不住忽然翻。打破吾宗向上關。剩得一雙窮相手。始知無法付人間。
釋道忞
號木陳。潮州林氏子匡廬剃染。依悟和尚天童座下。掌記室有年。受請繼席。僧問。如何是天童境。師曰。廿里松關行欲盡。青山捧出梵王宮。曰如何是境中人。師曰。閑移拄杖松根立。笑問客從何處來。曰向上宗乘事若何。師曰。看腳下。問如何是諸佛出身處。師曰。你吃粥也未僧擬議。師曰。諸佛過去久矣。上堂。釋迦老子道。作是思惟時。十方佛皆現。古德道。才入思惟。便成剩法。且道名字既同。因甚麼有利有害。紅粉易妝端正女。無錢難做好兒郎。示眾云。有一人三頭八臂。有一人無背無面。同到天童門下。且道安下那個即是。一晚入堂。大叫曰。適來欄中不見了牛。普請諸人把火上山尋牛去。眾愕然。一僧才出。師便歸方丈。常舉居一切時不起妄念話頌曰。草鞋踏遍江南雪。歸看廬山石上云。卻笑間身猶未老。尋梅幾度出松門。
法高僧摘要卷二 卍新續藏第 87 冊 No. 1626 高僧摘要
品高僧摘要卷三
武原居士 徐昌治覲周父
【現代漢語翻譯】 人丟掉了手中的枴杖。今天物歸原主還給和尚。小沙彌接過枴杖就打。說：『先打你一頓再說！』 禪師說：『幸好我把和尚的權柄還回來了。』 小沙彌說：『還嫌不夠！』 又打了禪師幾下。禪師作揖后離開了。後來禪師住持一方，上堂說法時說：『攀登高處站立不住，忽然之間翻落下來，打破了我宗門向上進取的關隘。只剩下一雙空空如也的窮手，這才知道沒有什麼法可以傳授給世人。』
釋道忞（釋道忞）
法號木陳（木陳），是潮州林氏之子，在匡廬山剃度出家，依止悟和尚在天童寺座下，擔任書記多年，接受邀請繼承住持之位。有僧人問：『如何是天童寺的境界？』 禪師說：『二十里松關快要走完了，青山捧出梵王宮。』 僧人問：『如何是境界中的人？』 禪師說：『悠閒地移動著拄杖站在松樹根旁，笑著問客人從哪裡來。』 僧人問：『向上宗乘的事又該如何？』 禪師說：『看腳下。』 僧人問：『如何是諸佛出身之處？』 禪師說：『你吃粥了嗎？』 僧人剛要思量，禪師說：『諸佛已經過去很久了。』 上堂說法時說：『釋迦老子說，當他這樣思惟的時候，十方諸佛都顯現出來。古德說，才一進入思惟，就成了多餘的法。那麼，既然名字相同，為什麼會有利有害呢？塗脂抹粉容易裝扮出端正的女子，沒有錢難以做好兒郎。』 禪師開示大眾說：『有一個人三頭八臂，有一個人無背無面，一同來到天童寺門下，那麼應該安頓哪一個呢？』 有一天晚上，禪師進入佛堂，大叫道：『剛才欄中不見了牛，請大家拿著火把上山尋牛去！』 眾人都很愕然。一個僧人剛要出去，禪師就回方丈了。禪師常常舉居一切時不起妄念的話，並作頌說：『草鞋踏遍江南的雪，回來觀看廬山石上的云。卻笑著自身還未老，尋梅幾次走出松門。』
法高僧摘要卷二 卍新續藏第 87 冊 No. 1626 高僧摘要
品高僧摘要卷三
武原居士 徐昌治覲周父
【English Translation】 The man dropped his staff. Today, returning it to its owner, the monk. The novice took it and struck. Saying, 'I'll hit you first!' The master said, 'Fortunately, I returned the abbot's authority.' The novice said, 'Still not enough!' And struck the master several more times. The master bowed and left. Later, after residing [at a monastery], he ascended the hall and said, 'Climbing and unable to hold on, suddenly falling, breaking through the upward gate of my school. Only a pair of empty, poor hands remain, only then realizing there is no Dharma to transmit to the world.'
釋道忞 (Shì Dàomín) [Shì:釋, family name for monks; Dàomín: 道忞, given name]
Also known as 木陳 (Mùchén) [Mùchén: 木陳, wooden Chen], a son of the Lin family from Chaozhou, ordained at Kuanglu, relying on Abbot Wu at Tiantong Monastery, serving as secretary for many years, and accepting the invitation to succeed as abbot. A monk asked, 'What is the realm of Tiantong?' The master said, 'Twenty li of pine pass, about to be finished, green mountains hold up the Brahma palace.' The monk asked, 'What is the person within the realm?' The master said, 'Leisurely moving the staff, standing by the pine root, smiling and asking the guest from where they come.' The monk asked, 'What about the matter of the upward lineage?' The master said, 'Look at your feet.' The monk asked, 'What is the birthplace of all Buddhas?' The master said, 'Have you eaten your porridge yet?' As the monk hesitated, the master said, 'The Buddhas have passed long ago.' Ascending the hall, he said, 'Shakyamuni Buddha said, 'When he thought in this way, all the Buddhas of the ten directions appeared.' An ancient worthy said, 'As soon as you enter thought, it becomes superfluous Dharma.' Then, since the names are the same, why are there benefits and harms? Rouge and powder easily adorn an upright woman, without money it's hard to be a good son.' Instructing the assembly, he said, 'One person has three heads and eight arms, one person has no back and no face, together they come to the gate of Tiantong Monastery, then which one should be settled?' One night, entering the hall, he shouted loudly, 'Just now the ox disappeared from the pen, please everyone take torches and go up the mountain to find the ox!' The assembly was astonished. As one monk was about to leave, the master returned to his room. The master often cited the words of 'not arising deluded thoughts at all times' and composed a verse, 'Straw sandals have trod the snows of Jiangnan, returning to see the clouds on the stones of Mount Lu. Yet laughing that oneself is not yet old, seeking plum blossoms several times out of the pine gate.'
Essentials Extracted from Eminent Monks, Volume 2 卍 New Continued Canon, Volume 87, No. 1626, Essentials Extracted from Eminent Monks
Essentials Extracted from Eminent Monks, Volume 3
Layman Wuyuan, Xu Changzhi, Father of Jinzhou
編輯
釋曇霍
蔬食苦行。常居冢間樹下。專以神力化物。時河西鮮卑利鹿孤。僭據西平。自稱為王。號年建和二年十一月。霍從河南。來至自西平。持一錫杖。云此是般若眼。奉之可以得道。人遺其衣物。受而輒投諸地。或放之河中。有頃。衣自還本主。一無所污。行疾如風。言人死生貴賤。毫𨤲無爽。人或藏其錫杖。霍閉目少時。立知其處。並奇其神異。因之事佛者甚眾。鹿孤有弟傉檀假署車騎。權傾傾偽國。性猜忌。多所賊害。霍每謂檀曰。當修善行道。為後世橋樑。檀曰。仆先世已來。恭事天地名山大川。今一旦奉佛。恐違先人之旨。公若能七日不食。顏色如常。是為佛道神明。仆當奉之。乃使人幽守七日。而霍無飢渴之色。檀遣沙門智行。密持餅遺霍。霍曰。吾嘗誰欺而欺國王耶。檀深奇之。厚加敬仰。因此改信。節殺興慈。國人既蒙其佑。咸稱曰大師。出入街巷。百姓迎禮。至晉義熙三年。傉檀為勃勃所破。涼土兵亂。不知所之。
求那䟦摩
此云功德鎧。本剎利種。累世為王。治在罽賓國。䟦摩年十四。機見俊達。深有遠度。仁愛務善。其母嘗須野肉。令䟦摩辦之。䟦摩啟曰。有命之類。莫不貪生。夭彼之命。非仁人矣。母怒曰。設令得罪。吾當代汝。䟦摩他口煮油。誤澆其
【現代漢語翻譯】 現代漢語譯本
釋曇霍
曇霍法師生活簡樸，以蔬菜為食，並進行苦修。他經常居住在墳地或樹下，專門以神通來感化世人。當時，河西鮮卑族的利鹿孤僭越地佔據了西平，自稱為王，年號為建和二年（381年）十一月。曇霍從河南來到西平，手持一根錫杖，聲稱這是『般若之眼』（prajna eye，智慧之眼），供奉它可以得道。人們贈送他衣物，他接受后就扔在地上，或者丟到河中。過一會兒，這些衣物又會自己回到原來的主人那裡，而且一點也沒有被弄髒。他行走如風，說人的生死貴賤，毫釐不爽。有人藏起他的錫杖，曇霍閉目片刻，立刻就知道錫杖的所在之處。人們都驚異於他的神奇，因此信奉佛教的人非常多。利鹿孤有個弟弟叫傉檀，假稱自己為車騎將軍，在偽國掌握著很大的權力，性格猜忌，經常殘害他人。曇霍經常對傉檀說：『應當修行善道，為後世做橋樑。』傉檀說：『我先世以來，一直恭敬地祭祀天地名山大川，現在一旦信奉佛教，恐怕違背先人的旨意。如果您能七天不吃飯，臉色還和原來一樣，那就證明佛道的神明，我就會信奉佛教。』於是派人秘密地看守曇霍七天，而曇霍沒有飢餓和口渴的樣子。傉檀派沙門智行偷偷地送餅給曇霍，曇霍說：『我曾經欺騙過誰，為什麼要欺騙國王呢？』傉檀深感驚奇，對他更加敬重，因此改變信仰，減少殺戮，提倡仁慈。國家的人民都蒙受他的庇佑，都稱他為『大師』。他出入街巷，百姓都迎接施禮。到了晉義熙三年（407年），傉檀被赫連勃勃打敗，涼州一帶兵荒馬亂，曇霍不知去向。
求那跋摩（Guṇavarma）
意譯為功德鎧。本是剎帝利種姓，世代為王，統治著罽賓國（Kashmir）。求那跋摩十四歲時，機智聰慧，很有遠見，仁愛善良。他的母親曾經想要吃野獸的肉，讓求那跋摩去準備。求那跋摩稟告說：『凡是有生命的，沒有不貪生的。奪取它們的生命，不是仁人所為。』母親生氣地說：『即使因此獲罪，我來代替你承擔。』求那跋摩他假裝煮油，不小心澆到他的
【English Translation】 English version
釋曇霍 (Shì Tán Huò)
Tán Huò lived a simple life, eating vegetables and practicing asceticism. He often resided in graveyards or under trees, dedicating himself to transforming people through supernatural powers. At that time, Lì Lù Gū of the Hexi Xianbei presumptuously occupied Xiping, declaring himself king with the reign title Jianhe 二年 (2nd year of Jianhe, 381 AD) in the eleventh month. Tán Huò came from Henan to Xiping, holding a tin staff, claiming it was the 'Prajna Eye' (般若眼, eye of wisdom), and that worshiping it could lead to enlightenment. People offered him clothing, which he accepted and then threw on the ground or into the river. After a while, these clothes would return to their original owners, completely clean. He walked as fast as the wind, and his predictions about people's birth, death, status, and fortune were always accurate. Someone hid his tin staff, and Tán Huò closed his eyes for a moment, immediately knowing its location. People were amazed by his miraculous abilities, and many became Buddhists as a result. Lì Lù Gū had a younger brother named Nù Tán, who falsely claimed to be a General of Chariots and Cavalry, wielding great power in the pseudo-state. He was suspicious and often harmed others. Tán Huò often said to Nù Tán: 'You should cultivate good deeds and be a bridge for future generations.' Nù Tán said: 'Since my ancestors, I have respectfully worshiped Heaven, Earth, famous mountains, and great rivers. If I were to suddenly believe in Buddhism, I fear I would be violating the will of my ancestors. If you can go without food for seven days and your complexion remains the same, that would prove the divinity of the Buddha's way, and I will believe in Buddhism.' So he sent people to secretly watch Tán Huò for seven days, and Tán Huò showed no signs of hunger or thirst. Nù Tán sent the śrāmaṇa Zhì Xíng to secretly give Tán Huò a cake, but Tán Huò said: 'Whom have I ever deceived that I would deceive the king?' Nù Tán was deeply amazed and respected him even more, and therefore changed his beliefs, reduced killing, and promoted benevolence. The people of the state were blessed by him and called him 'Great Master'. When he went in and out of the streets, the people greeted him with respect. In the third year of the Yixi era of the Jin Dynasty (407 AD), Nù Tán was defeated by Hèlián Bóbó, and the Liang region was in turmoil. Tán Huò's whereabouts became unknown.
求那跋摩 (Qiúnàbámó) (Guṇavarma)
Translated as Merit Armor. Originally from the Kshatriya caste, his family had been kings for generations, ruling the kingdom of Kashmir (罽賓國, Jìbīn Guó). At the age of fourteen, Guṇavarma was intelligent and insightful, with great foresight, benevolence, and kindness. His mother once wanted to eat wild animal meat and asked Guṇavarma to prepare it. Guṇavarma reported: 'All living beings cherish their lives. Taking their lives is not the act of a benevolent person.' His mother angrily said: 'Even if I am punished for it, I will bear it for you.' Guṇavarma pretended to boil oil and accidentally poured it on his
指。因謂母曰。代兒忍痛。母曰。痛在汝身。吾何能代。跋摩曰。眼前之苦。尚不能代。況三途耶。母乃悔悟。終身斷殺。至年十八。相工見而謂曰。君年三十。當撫臨大國。南面稱尊。若不樂世榮。當獲聖果。至年二十。出家受戒。洞明九部。博曉四含。誦經百餘萬言。深達律品。妙入禪要。時人號曰。三藏法師。至年三十。罽賓國王薨。絕無紹嗣。眾咸議曰。䟦摩帝室之胤。又才明德重。可請令還俗。以紹國位。群臣數百。再三固請。跋摩不納。乃辭師違眾。林棲谷飲。孤行山野。遁跡人世。後到師子國。觀風弘教見者發心。后至阇婆國。至前一日。阇婆王母。夜夢見一道士。飛舶入國。明旦果䟦摩至。王母敬以聖禮從受五戒。母因勸王曰。宿世因緣得為母子我已受戒而汝不信。恐後生之因。永絕今果。王迫以母來即奉命受戒。頃之鄰兵犯境。王謂跋摩曰。外賊恃力。欲見侵侮。若與鬥戰。傷殺必多。如其不拒。危亡將至。今唯歸命師尊。不知何計。䟦摩曰。暴寇相攻。宜須御捍。但當起慈悲心。勿興害念耳。王自領兵擬之。旗鼓始交。賊便退散王遇流矢傷腳。跋摩為咒水洗之。信宿平復。王恭信稍殷。乃欲出家修道。因告群臣曰。吾欲躬棲法門。卿等可便擇明主。群臣皆拜伏勸請曰。王若舍國。則子民無依。且
敵國兇強。恃險相對。大王天慈。寧不愍命。敢以死請。王不忍固違。乃就群臣請三愿。若許者當留治國。一愿凡所王境。同奉和尚。二愿盡所治內。一切斷殺。三愿所有儲財。賑給貧病。群臣歡喜敬諾。於是一國皆從受戒。王后為䟦摩立精舍。躬自琢材。傷王腳指。䟦摩又為咒治。有頃平復。道化之聲。播於遐邇。鄰國聞風。皆遣使要請。時京師名德。慧觀慧聰等。遠挹風猷。以元嘉元年九月。面啟文帝。求迎䟦摩。帝即賜交州刺史。令泛舶延致。觀等又遣沙門法長道沖道俊等。往彼祈請。並致書于䟦摩。及阇婆王。希臨宋境。流行道教。䟦摩以聖化宜廣。不憚遊方。路由始興。經停歲許。始興有虎市山。儀形聳峙。峰嶺高絕。䟦摩謂彷彿耆阇。乃改名靈鷲。于山寺之外。別立禪室。去寺數里。磬音不聞。每至鳴椎。䟦摩已至。或冒雨不沾。或履泥不污。時眾道俗。莫不肅然增敬寺有寶月殿。䟦摩于殿北壁。手自畫作羅云像。及定光儒童布發之形。像成之後。每夕放光。此山本多虎災。自䟦摩居之。晝行夜往。或時值虎。以杖按頭抒之而去。於是山旅水賓。去來無梗。文帝重來觀等復更敦請。乃泛舟下都。以元嘉八年正月。達于建業。文帝引見。勞問慇勤。因言曰。弟子常欲持齋不殺。不獲從志。法師既不遠萬里。
來化此國。將何以教之。䟦摩曰。夫道在心。不在事。法由己。非由人。且帝王與匹夫。所修各異。匹夫身賤名劣。言令不威。若不克己苦躬。將何為用。帝王以四海為家。萬民為子。出一嘉言。則士女咸悅。布一善政。則人神以和。刑不夭命。役無勞力。使風雨適時。寒暖應節。百穀滋繁。桑麻郁茂。如此持齋亦大矣。不殺亦眾矣。寧在闕半日之餐。全一禽之命。方為弘濟耶。帝乃撫幾嘆曰。夫俗人迷於遠理。沙門滯于近教。迷遠理者。謂至道虛說。滯近教者。則拘戀篇章。至如法師所言。真開悟明達。可與言天人之際矣。乃來住祇洹寺。供給隆厚。王公英彥。莫不宗奉。俄而於寺開講法華。及十地。法席之日。軒蓋盈衢。觀矚往還。肩隨踵接。其年九月二十八日。食未畢。奄然已終。春秋六十有五。
釋道進
一名法進。姓唐。涼州張掖人。幼而精苦習誦。有超邁之德。為沮渠蒙遜所重。遜卒。子景環為邊寇所破。問進曰。今欲轉略高昌。為可克不。進曰必捷。但憂災餓耳。回軍即定。后三年。景環卒。弟安周續立。是歲饑荒。死者無限。周既事進。進屢求賑貧。國蓄稍竭。進不復求。乃凈洗浴。取刀鹽。至深窮窟。餓人所聚之處。次第受以三歸。便掛衣缽著樹。投身餓者前。施汝共食。眾雖飢困。
猶義不忍受。進即自割肉。拄鹽以啖之。兩股肉盡。心悶不能自割。因語餓人云。汝取我皮肉。猶足數日。若王使來。必當將去。餓者悲悼。無能取者。須臾弟子至。王人復至。舉國奔赴。號叫相屬。因輿之還宮。周來以三百斛麥。以施饑者。別發倉廩。以賑貧民。至明晨乃絕。出城北阇維之。煙焰沖天。七日乃歇。屍骸都盡。唯舌不爛。即于其處。起塔三層。樹碑于右。
釋曇鸞
雁門人。家近五臺山。神蹟靈怪。時未志學。便往尋焉。備覿遺蹤。心神歡悅。便即出家。讀大乘經。恨其詞義深密。難以開悟。因而註解。文言過半。便感氣疾。停筆醫療。行至汾州。秦陵故墟。入城東門。上望青霄。忽見天門洞開。六慾階位。上下重複。歷然齊睹。由斯疾愈。前作克眼。方崇佛教。承江南陶隱居者。方術所歸。廣博弘贍。海內宗重。遂往從之。既達梁朝。時大通中。通名云北國番僧曇鸞奉謁。時所司疑為細作。推勘無有異詞。以事奏聞。帝曰斯非覘國者。可引入重云殿。仍從千迷道。帝先於殿隅。卻坐繩床。衣以袈裟。覆以納帽。鸞至殿前。顧望無承對者。見有施張高座。上安幾拂。正在殿中。傍無餘座。徑往升之。豎佛性義。三命帝曰。大檀越。佛性義深。略已標敘。有疑賜問。帝卻納帽。便以數關往
【現代漢語翻譯】 現代漢語譯本： 猶義（Youshi，人名）不忍心看著他受苦。於是割下自己的肉，蘸著鹽餵他。兩條腿上的肉都割盡了，心裡難受得無法再割下去。便對那個飢餓的人說：『你取我的皮肉，還足夠維持幾天。如果國王的使者來了，一定會把我帶走。』飢餓的人悲傷地哭泣，無法下手。不久，弟子們趕到，國王的使者也到了，全國的人都跑來，哭喊聲連成一片。於是用車輛把他擡回宮中。周王（Zhou，人名）送來三百斛麥子，用來施捨給飢餓的人，另外打開糧倉，用來賑濟貧困的百姓。到第二天早晨就去世了。在城北火化了他，煙焰衝上天空，七天才熄滅。屍骨都燒盡了，只有舌頭沒有腐爛。就在那個地方，建造了三層高的塔，在右邊立了石碑。
釋曇鸞（Shi Tanluan，人名）
雁門（Yanmen，地名）人，家靠近五臺山（Wutai Mountain）。五臺山的神蹟非常靈驗，他年少時還沒有立志求學，就前往尋訪。詳細地看到了遺蹟，心裡非常高興。於是就出家了，閱讀大乘經典，遺憾的是經文的詞句深奧隱秘，難以開悟。因此想要註解，寫了一半多，就得了氣疾，停止寫作，開始治療。走到汾州（Fenzhou，地名），秦朝陵墓的舊址，進入城東門，抬頭仰望天空，忽然看見天門打開，六慾天的階位，上下重疊，都清晰地看到了。因此病就好了，完成了之前的著作，開始崇尚佛教。聽說江南的陶隱居（Tao Yinju，人名）精通方術，學識淵博，海內的人都很敬重他，於是前去拜訪。到達梁朝（502年-557年），當時是大通年間。曇鸞（Tanluan，人名）通報姓名說自己是北國的番僧，前來拜謁。當時主管的官員懷疑他是間諜，經過調查沒有發現異常。把這件事上奏給皇帝，皇帝說：『這個人不是來刺探國情的。』可以讓他進入重云殿。仍然讓他從千迷道進入。皇帝事先在殿的角落裡，坐在繩床上，穿著袈裟，戴著帽子。曇鸞（Tanluan，人名）來到殿前，四處張望沒有接待他的人。看見有張設的高座，上面放著幾案和拂塵，正在殿中，旁邊沒有其他的座位，就徑直走上去，闡述佛性義。三次命令皇帝說：『大檀越（Datan Yue，對施主的美稱），佛性義理深奧，已經簡略地敘述了。有什麼疑問請提問。』皇帝摘下帽子，便用幾個問題詢問他。
【English Translation】 English version: Youyi (name) couldn't bear to see him suffer. He then cut off his own flesh, dipped it in salt, and fed it to him. When the flesh on both thighs was exhausted, he felt so distressed that he couldn't cut any further. So he said to the starving man, 'Take my flesh and skin; it will be enough for several days. If the king's messengers come, they will surely take me away.' The starving man grieved and wept, unable to take it. Soon, his disciples arrived, and the king's messengers also arrived. The whole country rushed there, their cries intermingling. So they carried him back to the palace in a carriage. King Zhou (name) sent three hundred hu (unit of measurement) of wheat to give to the starving people, and also opened the granaries to relieve the poor. He passed away the next morning. He was cremated north of the city, and the smoke and flames soared into the sky, not ceasing for seven days. His bones were all burned away, except for his tongue, which did not rot. So at that place, a three-story pagoda was built, and a stele was erected to the right.
Shi Tanluan (name)
A person from Yanmen (place name), whose home was near Mount Wutai (place name). The divine traces of Mount Wutai were very efficacious. Before he had even aspired to study, he went to seek them out. He saw the traces in detail, and his heart was filled with joy. So he became a monk, reading the Mahayana sutras, regretting that the words and meanings of the sutras were profound and difficult to understand. Therefore, he wanted to annotate them. After writing more than half, he contracted a respiratory illness, stopped writing, and began treatment. He traveled to Fenzhou (place name), the old site of the Qin Dynasty (221 BC-206 BC) tombs, and entered the east gate of the city. Looking up at the sky, he suddenly saw the heavenly gate open, and the levels of the Six Desire Realms, overlapping up and down, were clearly visible. Because of this, his illness was cured, and he completed his previous work, and began to venerate Buddhism. He heard that Tao Yinju (name) of Jiangnan was proficient in magic arts, erudite, and highly respected by people within the seas, so he went to visit him. He arrived in the Liang Dynasty (502-557), during the Datong era. Tanluan (name) announced his name, saying that he was a foreign monk from the Northern Kingdom, coming to pay his respects. At that time, the officials in charge suspected him of being a spy, but after investigation, they found nothing unusual. They reported this matter to the emperor, who said, 'This person is not here to spy on the country.' He could be allowed to enter the Chongyun Hall. He was still allowed to enter through the Qianmi Road. The emperor had previously sat in the corner of the hall on a rope bed, wearing a kasaya and a hat. Tanluan (name) arrived in front of the hall, looking around and seeing no one to receive him. He saw a high seat set up, with a desk and whisk on it, in the middle of the hall, with no other seats nearby, so he went straight up to it and expounded the meaning of Buddha-nature. He ordered the emperor three times, saying, 'Great Dana (term of respect for a benefactor), the meaning of Buddha-nature is profound, and I have briefly described it. If you have any doubts, please ask.' The emperor took off his hat and asked him several questions.
復。因曰今日向晚。明須相見。鸞從座下仍前直出。詰曲重沓。二十餘門。一無錯誤。帝極嘆訝。曰此千迷道。從來舊時往還疑阻。如何一度。遂乃無迷。明旦引入太極殿。帝降階禮接。問所由來。鸞曰。欲學佛法。恨年命促減。故來遠造陶隱居。求諸仙術。帝曰此傲世遁隱者。比屢徴不就。任往造之。鸞尋致書通問。及屆山所。接對欣然。便以仙方十卷。用酬遠意。還至浙江。有鮑郎子神者。一鼓涌浪。七日便止。正值波初。無由得渡。鸞便往廟所。以情祈告。必如所請。當爲起廟。須臾神即見形。告鸞曰。若欲渡者。明旦當得。愿不食言。及至明晨。濤猶鼓怒。才入船里。帖然安靜。依期達帝。具述由緣。有來為江神。更起靈廟。因即辭還魏境。欲往名山。依方修治。行至洛下。逢中國三藏菩提留支。鸞往啟曰。佛法中。頗有長生不死法。勝此土仙經者乎。留支唾地曰。是何言歟。非相比也。此方何處有長生不死法。縱得長年。少時不死。終更輪迴三有耳。即以觀經授之曰。此大仙方。依之修行。當得解脫生死也。鸞尋頂受。所赍仙方。併火燒之。自行化他郡。流靡弘廣。魏主重之。號神鸞。興和四年。因疾。卒于平遙山寺。
釋法進
蜀中新繁人。在俗。精進。不啖辛腥。在田農作。以[錨-田+
【現代漢語翻譯】 現代漢語譯本： 復（回覆）。因為（因為）說今天天色已晚，明天需要相見。曇鸞從座位下仍然像之前一樣徑直出去，經過曲折重疊的二十多道門，沒有一絲錯誤。皇帝非常驚歎詫異，說：『這條千迷道，向來舊時往還都疑惑阻礙，如何一次就能沒有迷路？』於是（皇帝）就在第二天將曇鸞引入太極殿，皇帝走下臺階以禮相接，問他從哪裡來。曇鸞說：『想要學習佛法，遺憾壽命將盡，所以遠道拜訪陶弘景（南朝齊梁時的道教思想家、煉丹家），求取仙術。』皇帝說：『這位是傲世遁隱的人，朕多次徵召他都不來，任你去拜訪吧。』曇鸞隨即寫信通報問候，等到到達山中住所，陶弘景接待他非常高興，就用仙方十卷，來酬謝遠道而來的心意。曇鸞返回浙江，有鮑郎子神，一擊鼓就涌起波浪，七天才停止。正趕上波濤剛起，沒有辦法渡過，曇鸞就前往廟宇，把情況祈告，說如果如我所請，一定為您修建廟宇。一會兒神就顯現身形，告訴曇鸞說：『如果想要渡河，明天就可以成功，希望不要食言。』等到第二天早晨，波濤仍然洶涌，剛進入船里，就變得非常安靜。按照約定的時間到達（目的地），（曇鸞）詳細地陳述了事情的緣由，（皇帝）於是為江神，重新建造靈廟。因此（曇鸞）就辭別返回魏國境內，想要前往名山，按照仙方修煉。走到洛陽，遇到中國三藏菩提留支（南印度僧人，譯經師），曇鸞前去請教說：『佛法中，有沒有長生不死之法，勝過此土的仙經呢？』菩提留支向地上吐唾沫說：『這是什麼話啊！不能相比啊！此地哪裡有長生不死之法？縱然得到長壽，暫時不死，最終還是要輪迴三有（佛教指欲界、色界、無色界）啊！』隨即把《觀經》（《觀無量壽經》的簡稱）授予他，說：『這是大仙方，依照它修行，就能解脫生死啊。』曇鸞隨即頂戴接受，把所攜帶的仙方，全部用火燒掉，自己修行教化其他郡縣，流傳廣泛。魏主（指北魏皇帝）很器重他，號為神鸞。興和四年（542年），因病，死於平遙山寺。
釋法進
蜀中新繁人。在俗，精進，不吃葷腥。在田農作，以[錨-田+
【English Translation】 English version: Reply. Because it was said that it was late today, we must meet tomorrow. Tanluan went straight out from under the seat as before, passing through more than twenty winding and overlapping doors without a single mistake. The emperor was very amazed and surprised, saying, 'This path of a thousand confusions, in the past, going back and forth was always doubtful and obstructed, how could one pass through it once without getting lost?' So the next day, (the emperor) introduced Tanluan into the Taiji Hall, and the emperor descended the steps to greet him with courtesy, asking him where he came from. Tanluan said, 'I want to learn Buddhism, but I regret that my life is short, so I came from afar to visit Tao Hongjing (a Taoist thinker and alchemist in the Southern Qi and Liang dynasties), seeking immortal techniques.' The emperor said, 'This is a person who is proud and reclusive, and I have repeatedly summoned him without success. Let you visit him.' Tanluan then wrote a letter to inform and greet him. When he arrived at the mountain residence, Tao Hongjing received him with great joy and used ten volumes of immortal prescriptions to reward his intention to come from afar. Tanluan returned to Zhejiang, where there was the God Baolangzi, who caused waves to surge with a single drumbeat, which only stopped after seven days. Just in time for the waves to rise, there was no way to cross. Tanluan then went to the temple and prayed, saying that if his request was granted, he would build a temple for him. After a while, the god appeared and told Tanluan, 'If you want to cross the river, you will succeed tomorrow. I hope you will not break your promise.' When the next morning came, the waves were still raging, but as soon as he entered the boat, it became very quiet. He arrived (at his destination) on schedule, and (Tanluan) described the whole story in detail. (The emperor) then rebuilt the Ling Temple for the river god. Therefore, (Tanluan) bid farewell and returned to the territory of Wei, wanting to go to famous mountains to cultivate according to the immortal prescriptions. When he arrived in Luoyang, he met the Chinese Tripitaka Bodhiruci (a South Indian monk and translator). Tanluan went to ask, 'In Buddhism, is there a method of immortality that surpasses the immortal scriptures of this land?' Bodhiruci spat on the ground and said, 'What are you saying! There is no comparison! Where is there a method of immortality in this land? Even if you get longevity and do not die for a short time, you will eventually be reincarnated in the Three Realms (referring to the Desire Realm, the Form Realm, and the Formless Realm in Buddhism)!' Then he gave him the Contemplation Sutra (short for The Sutra on Contemplation of Amitāyus Buddha), saying, 'This is a great immortal prescription. If you cultivate according to it, you will be liberated from birth and death.' Tanluan then accepted it with reverence, and burned all the immortal prescriptions he had brought with him, cultivating himself and teaching other counties, spreading widely. The Wei ruler (referring to the emperor of the Northern Wei Dynasty) valued him very much and called him Shenluan. In the fourth year of Xinghe (542 AD), he died of illness in Pingyao Mountain Temple.
釋法進 (Shi Fajin)
A person from Xinfan in Shu. As a layman, he was diligent and did not eat meat or pungent foods. He worked in the fields, using [anchor-field+
(巫/十)]刃為鐘磬。步影而齋。有送食晚。便飲水而已。所犁田地。不損蟲蟻。一時空中聲曰。進阇梨。出家時到。如是四五聲。閤家同聞。進因詣洛口山出家。行頭陀。不居寺舍。時隋蜀王秀。聞名。知難邀請。遣參軍郁九閭長卿往。便將左右十人。辭王曰。承有道德。如請不來。當申俗法。王曰。不須威逼。但以理延。明當達此。長卿出郭門。顧曰。今日將你輩。往兜率天。請彌勒佛亦望得。何況山中道人有何不來。初至吉陽山下。日暮見虎道蹲。命人射之。馬皆退走。欲投村。恐違王命。俄見一僧。負幞上山。長卿命住為伴。余從並留。步至寺所。召入至床。又見虎在床下。怖不自安。進遣虎出。具述王意。雖有答對。而怖形於相狀。進曰。檀越初出郭門。一何雄勇。今來至此。一何怯憚。長卿頂禮默然。因宿至旦。令先往。貧道後來。行至望鄉臺。顧視進行已及。即與同見王。入內受戒。即日辭出。所獲䞋施。一無所受。令往法聚寺停。王顧諸佐曰。見此僧令寡人毛豎。戒神所護也。后更召入城。王遙見即禮。進曰。王自安樂。進自安樂。何為苦相惱亂。作無益之事耶。諸僧諫曰。王為地主。應善問訊。何為訶責。進曰。大德畏死。需求王意。眼見惡事。都不諫勉。何為弘教。進不畏死。責過何嫌乎。雖
【現代漢語翻譯】 現代漢語譯本： [(巫/十)]刃把金屬當作鐘磬來使用。他通過觀察日影來確定齋戒的時間。有時送飯的人來晚了，他就喝水充飢。他耕種的田地，從不傷害蟲蟻。有一次，空中傳來聲音說：『進阇梨（Dhajari，尊者），你出家的時機到了。』這樣說了四五次，全家人都聽見了。於是，[(巫/十)]刃前往洛口山出家。他奉行頭陀行（dhuta，一種苦行），不住在寺廟裡。當時隋朝的蜀王楊秀（573年—618年）聽說了他的名聲，知道難以邀請他，就派遣參軍郁九閭長卿前往。長卿帶著左右十人，辭別蜀王說：『我聽說他有道德，如果請不來，就用世俗的法律來制裁他。』蜀王說：『不必威逼，只要用道理勸說。明天應該能到達那裡。』長卿出了城門，回頭說：『今天我帶著你們，去兜率天（Tusita，欲界天之一，彌勒菩薩所在）請彌勒佛（Maitreya，未來佛）都指望能夠成功，何況是山中的道人，怎麼會請不來呢？』 剛到吉陽山下，天色已晚，看見老虎蹲在路邊。長卿命令手下射虎，馬都嚇得後退逃跑。長卿想投奔村莊，又怕違背蜀王的命令。忽然看見一個僧人揹著包裹上山，長卿命令他停下來做伴，其餘的人也一起留下。他們步行到寺廟，長卿召[(巫/十)]刃到床前。又看見老虎在床下，長卿害怕得坐立不安。[(巫/十)]刃把老虎趕走，詳細地說了蜀王的意思。[(巫/十)]刃雖然有所回答，但長卿的恐懼都表現在臉上。[(巫/十)]刃說：『施主剛出城門的時候，多麼雄壯勇猛，現在來到這裡，怎麼如此膽怯害怕？』長卿頂禮[(巫/十)]刃，沉默不語。於是住宿到天亮。[(巫/十)]刃讓長卿先回去，說：『貧道隨後就到。』長卿走到望鄉臺，回頭看[(巫/十)]刃已經趕上來了，就一起去見蜀王。 進入王宮后，[(巫/十)]刃接受了戒律，當天就告辭離開，對於所獲得的佈施，一概不接受。他讓長卿前往法聚寺休息。蜀王看著他的部下說：『見到這個僧人，讓我汗毛都豎起來了，這是戒神在保護他啊。』後來蜀王再次召見[(巫/十)]刃入城，蜀王遠遠地看見[(巫/十)]刃就行禮。[(巫/十)]刃說：『大王自己安樂，[(巫/十)]刃自己安樂，為什麼要互相煩擾，做沒有益處的事情呢？』眾僧勸諫說：『大王是地方的主人，應該好好問候，為什麼要呵斥呢？』[(巫/十)]刃說：『你們這些大德害怕死亡，需要迎合大王的心意，眼見惡事，都不勸諫勉勵，怎麼能弘揚佛法呢？[(巫/十)]刃不怕死，責備過失有什麼可顧忌的呢？』雖然這樣
【English Translation】 English version: [(Wu/Shi)] Ren used metal as bells and chimes. He determined the time for fasting by observing the shadows. Sometimes when food was delivered late, he would simply drink water to satisfy his hunger. The fields he plowed never harmed insects or ants. Once, a voice from the sky said, 'Dhajari (尊者, Venerable), your time to leave home has arrived.' This was said four or five times, and the whole family heard it. Thereupon, [(Wu/Shi)] Ren went to Luokou Mountain to become a monk. He practiced the dhuta (頭陀行, ascetic practices), not residing in temples. At that time, Yang Xiu (楊秀, 573–618 AD), the Prince of Shu during the Sui Dynasty (隋朝), heard of his reputation and, knowing it would be difficult to invite him, sent the military advisor Yu Jiulu Changqing. Changqing, along with ten attendants, bid farewell to the Prince of Shu, saying, 'I have heard of his virtue; if he cannot be invited, I will use secular law to punish him.' The Prince said, 'There is no need to coerce him; just persuade him with reason. We should arrive there tomorrow.' Changqing exited the city gate, turned back, and said, 'Today, I am taking you to Tusita Heaven (兜率天, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides) to invite Maitreya Buddha (彌勒佛, the future Buddha), and I expect to succeed. How much more so a Taoist in the mountains; how could he not come?' Upon arriving at the foot of Jiyang Mountain, it was already late, and they saw a tiger crouching by the road. Changqing ordered his men to shoot the tiger, but the horses were frightened and retreated. Changqing wanted to seek refuge in a village but feared disobeying the Prince's orders. Suddenly, they saw a monk carrying a bundle up the mountain. Changqing ordered him to stop and accompany them, and the rest of the group stayed as well. They walked to the temple, and Changqing summoned [(Wu/Shi)] Ren to the bed. Again, they saw the tiger under the bed, and Changqing was frightened and uneasy. [(Wu/Shi)] Ren drove the tiger away and explained the Prince's intentions in detail. Although [(Wu/Shi)] Ren responded, Changqing's fear was evident in his expression. [(Wu/Shi)] Ren said, 'Donor, when you first left the city gate, how valiant and courageous you were. Now that you have arrived here, how timid and fearful you are!' Changqing prostrated himself in silence. They stayed overnight until dawn. [(Wu/Shi)] Ren told Changqing to return first, saying, 'The poor monk will follow later.' Changqing walked to Wangxiang Terrace, looked back, and saw that [(Wu/Shi)] Ren had already caught up. Together, they went to see the Prince. After entering the palace, [(Wu/Shi)] Ren received the precepts and bid farewell that very day, refusing all the offerings he received. He told Changqing to rest at Faju Temple. The Prince looked at his subordinates and said, 'Seeing this monk makes my hair stand on end; he is protected by the gods of the precepts.' Later, the Prince summoned [(Wu/Shi)] Ren into the city again. The Prince saw [(Wu/Shi)] Ren from afar and paid his respects. [(Wu/Shi)] Ren said, 'The King is at peace, and [(Wu/Shi)] Ren is at peace. Why bother each other and do unprofitable things?' The monks advised, 'The King is the lord of the land and should inquire kindly; why do you rebuke him?' [(Wu/Shi)] Ren said, 'You great virtues fear death and need to cater to the King's wishes. Seeing evil deeds, you do not advise or encourage; how can you propagate the Dharma? [(Wu/Shi)] Ren is not afraid of death; what is there to fear in rebuking faults?' Although
盛飾床筵。厚味重結。而但坐繩床。食粗餅而已。至妃姬受戒后。又辭入山。重延三日。限滿便返。諸清信等。咸設食而邀之。至時諸家各稱進到。總集計會。乃分身數十處焉。有時與僧出山赴食。欻爾而笑。人問其故。曰山寺凈人。穿壁盜蜜耳。及還果如所說。初王門師慈藏者。為州僧官。立政嚴猛。瓶衣香花。少闕加捶。僧眾苦之。而為王所重。無敢諫者。以事白進。請為救濟。答曰。其威力如此。豈能受語耶。苦請不已。進造藏房門。藏走出。謂曰。法門未可如是。爾亦大力也。(蜀人以大甚為大力)還返入房。自此藏便息言。僧由此安。以開皇中卒山。年九十有六。
富上者
莫測何人。恒依凈德寺宿。埋一大笠在路。晝日坐下讀經。人雖去來。不喚令施。有擲錢者。亦不咒愿。每手靜路。不入鬧中。狀如五十。雖在多年。過無所獲。有信心者曰。城西城北。人稠施多。在此何為。答曰。一錢兩錢。足養身命。複用多為。陵州刺史趙仲舒者。三代之酷史也。甚無信敬。聞故往試。騎馬直過。佯墮貫錢。富但讀經。目未曾顧。去遠。舒令取錢。富亦不顧。舒乃返來曰。你見我錢墮地不。曰見。問曰。錢今何在。曰見一人拾將去。舒曰。你終日在路。惟乞一錢。豈有貫錢在地而不取者。見人將去。何
【現代漢語翻譯】 現代漢語譯本： （他）用華麗的裝飾佈置床鋪和宴席，準備豐盛的食物來隆重款待（他），但他只是坐在繩床上，吃粗糙的餅而已。等到妃子和姬妾們受戒后，他又告辭入山。重新延請他三天，期限一滿就返回。各位虔誠的信徒們，都準備了食物來邀請他。到時，各家都聲稱已經準備好了。總共聚集在一起，他竟然能分身數十處赴宴。有時和僧人一起出山應邀赴食，忽然大笑起來。人們問他原因，他說：『山寺里的凈人（指負責寺院雜務的僧人），正在穿墻偷蜂蜜呢。』等到回去后，果然如他所說。當初，王門師慈藏（人名，具體含義不詳）擔任州僧官，執行政令非常嚴厲，對於瓶、衣、香、花等供品，稍有欠缺就加以鞭打。僧眾為此感到痛苦，但因為他受到國王的器重，沒有人敢於勸諫。因此（僧眾）把這件事告訴了進（人名，具體含義不詳），請他幫忙救濟。進回答說：『他的威勢如此，哪裡能聽得進勸告呢？』（僧眾）苦苦請求不止。進來到慈藏的房門前，慈藏跑出來，對他說：『佛法不應該這樣實行，你也是個大力（指能力很強的人）啊！』（蜀人稱『大甚』為『大力』）說完就返回房間。從此以後，慈藏便不再說話，僧眾因此得以安寧。進在開皇年間（581-600）在山中去世，享年九十六歲。 富上（人名，具體含義不詳） 不知道是什麼人。（他）經常在凈德寺（地名，具體含義不詳）借宿。在路邊埋著一個大斗笠，白天坐在下面讀經。人們即使來來往往，他也不招呼他們施捨。有人扔錢給他，他也不念咒祝願。他總是避開熱鬧的地方，只在安靜的路上。看起來像五十歲的樣子。雖然在那裡多年，但沒有得到什麼。有信徒說：『城西城北，人多施捨也多，你在這裡做什麼呢？』他回答說：『一錢兩錢，足夠養活自己了，要那麼多做什麼呢？』陵州刺史趙仲舒（人名，具體含義不詳），是三代以來的酷吏。非常不相信佛法。聽說（富上）的事後，特意前去試探。騎馬直接經過，假裝掉了一串錢。富上只是讀經，眼睛都沒有看他一眼。走遠后，趙仲舒讓人去撿錢。富上也不理睬。趙仲舒於是返回來說：『你看見我的錢掉在地上了嗎？』（富上）說：『看見了。』（趙仲舒）問：『錢現在在哪裡？』（富上）說：『看見一個人撿走了。』趙仲舒說：『你整天在路邊，只乞討一文錢。難道會有整串錢掉在地上而不撿的嗎？看見別人撿走了，為什麼不說？』
【English Translation】 English version: He lavishly decorated the beds and banquets, preparing sumptuous food to entertain (him) grandly, but he merely sat on a rope bed, eating coarse cakes. After the concubines received the precepts, he again bid farewell to enter the mountains. He was re-invited for three days, and upon the expiration of the term, he returned. All the devout believers prepared food to invite him. When the time came, each family claimed to have prepared everything. Gathering together, he was able to be in dozens of places simultaneously to attend the banquets. Sometimes, he went out of the mountains with the monks to attend meals, and suddenly burst into laughter. People asked him the reason, and he said, 'The novice (referring to a monk responsible for miscellaneous tasks in the temple) in the mountain temple is piercing the wall to steal honey.' When they returned, it was indeed as he had said. Initially, Wangmen Shi Cizang (personal name, specific meaning unknown) served as the monastic official of the state, enforcing policies very strictly. For offerings such as vases, clothing, incense, and flowers, any slight deficiency would be met with whipping. The monks suffered from this, but because he was valued by the king, no one dared to advise him. Therefore, (the monks) told Jin (personal name, specific meaning unknown) about this matter, asking him to help alleviate the situation. Jin replied, 'His power is such, how could he listen to advice?' (The monks) pleaded incessantly. Jin came to the door of Cizang's room, and Cizang ran out, saying to him, 'The Dharma should not be practiced in this way, you are also a great strength (referring to someone with great ability)!' (The people of Shu call 'very much' as 'great strength'). After saying this, he returned to his room. From then on, Cizang stopped speaking, and the monks were able to live in peace. Jin passed away in the mountains during the Kaihuang era (581-600), at the age of ninety-six. Fu Shang (personal name, specific meaning unknown) It is not known who he is. He often stayed overnight at Jingde Temple (place name, specific meaning unknown). He buried a large bamboo hat by the roadside, and sat under it during the day to read scriptures. Even if people came and went, he did not call them to give alms. If someone threw money to him, he would not chant blessings. He always avoided crowded places, only staying on quiet roads. He looked about fifty years old. Although he had been there for many years, he had not gained much. A believer said, 'The west and north of the city are crowded with people and have more alms, what are you doing here?' He replied, 'One or two coins are enough to support myself, what is the use of having more?' Zhao Zhongshu (personal name, specific meaning unknown), the prefect of Lingzhou, was a cruel official for three generations. He had very little faith in Buddhism. After hearing about (Fu Shang), he deliberately went to test him. He rode his horse directly past, pretending to drop a string of coins. Fu Shang only read the scriptures, without even glancing at him. After going far away, Zhao Zhongshu asked someone to pick up the coins. Fu Shang also ignored him. Zhao Zhongshu then returned and said, 'Did you see my coins fall on the ground?' (Fu Shang) said, 'I saw them.' (Zhao Zhongshu) asked, 'Where are the coins now?' (Fu Shang) said, 'I saw someone pick them up.' Zhao Zhongshu said, 'You are on the road all day, only begging for a single coin. How could you not pick up a whole string of coins that fell on the ground? Seeing someone pick them up, why didn't you say anything?'
不止之。答曰。非貧道物。何為浪認。仲舒曰。我欲須你身上袈裟。富曰。欲相試耳。公能將去。復有與者。可謂得失一種。即疊授與。仲舒下馬禮謝曰。弟子周朝人。官曆三代。與眾僧往還。少不貪者。聞名故謁。本非惡意。請往陵州。富曰。大善。然貧道廣欲結緣。愿公助國安撫。即是長相見受供養也。舒辭嘆曰。此人不可輕慢。爾後不見。益州人薊相者。從楊州還見之。亦埋笠路側。顏狀如常。
釋法藏
姓筍。潁川潁陰人。三歲喪父。共母偏居。十歲母亡。隻身而立。因斯禍酷。深悟無常。年二十二。周天和二年四月八日。明帝度僧。從便出俗。天和四年。誕育皇子。詔選明德。至醴泉宮。武帝躬趨殿下。口號鮮卑問訊。眾僧兀然。無人對者。藏在末行。出衆獨立。作鮮卑語答。殿庭僚眾。咸喜斯酬。來語百官。道人身小心大。獨超群友。報朕此言。可非健道人耶。有來施錢二百一十貫。由是面洽。每蒙慰問。雖身居寺內。心念幽林。建德二年二月。挾缽擎函。投于紫蓋山。山即終南之一峰也。乃獨立禪房高巖之下。衣以百衲。餐以木松。三年正月八日。游步山頂。忽遇甘杏十枚。即而啖之。既荷冥資。但勤勵業。其年四月二十三日。毀像焚經。僧令還俗。惟藏山居。依道自隱。綿歷八載。常思
【現代漢語翻譯】 現代漢語譯本：不止住他。富禪師回答說：『這不是貧僧的東西，為何胡亂認領？』仲舒說：『我想要你身上的袈裟。』富禪師說：『只是想試探你罷了，你如果能拿去，而且還有人願意給，那就可以說是得失皆有可能。』隨即疊好袈裟遞給他。仲舒下馬行禮感謝說：『弟子是周朝（公元557年-581年）人，曾任官經歷三代，與眾多僧人交往，很少有不貪婪的。聽聞您的名聲特來拜謁，本沒有惡意。請您前往陵州。』富禪師說：『很好。然而貧僧廣泛地想要結緣，希望您能幫助國家安撫百姓，那就是長久相見並接受供養了。』仲舒告辭感嘆說：『這個人不可輕視。』此後就再也沒見過他。益州人薊相，從楊州回來時也見到他，也把斗笠埋在路邊，容貌神態如常。
釋法藏（643-712）：
法藏禪師，姓筍，是潁川郡潁陰縣人。三歲時父親去世，與母親相依為命。十歲時母親也去世，獨自生活。因為這些災禍，深刻領悟到世事無常。二十二歲時，周朝（公元557年-581年）天和二年（公元567年）四月八日，明帝（北周明帝宇文毓）度僧，法藏禪師就隨之出家。天和四年（公元569年），皇子誕生，皇帝下詔選拔有德之人，到醴泉宮。武帝（北周武帝宇文邕）親自走到殿下，用鮮卑語問候。眾僧都愣住了，沒有人回答。法藏禪師在隊伍末尾，走出佇列獨立回答。殿庭的官員們都為之高興。回來告訴百官，說這個道人身材雖小但心胸寬廣，超越眾人。他回答朕的話，難道不是一個有能力的道人嗎？於是有人施捨錢二百一十貫。從此以後，皇帝經常慰問他。雖然身在寺內，但心念幽靜的樹林。建德二年（公元573年）二月，拿著缽和經函，前往紫蓋山。紫蓋山是終南山的一座山峰。於是獨自在禪房高巖之下，身穿百衲衣，以樹木松果為食。三年（公元574年）正月八日，在山頂遊玩，忽然遇到十枚甘杏，就吃了。既然蒙受冥冥之中的資助，就更加勤奮修行。那年四月二十三日，皇帝下令毀壞佛像焚燒佛經，僧人被命令還俗，只有法藏禪師留在山中，按照自己的方式隱居。經歷了八年，常常思。
【English Translation】 English version: He didn't stop him. Chan Master Fu replied, 'This is not this poor monk's property, why are you wrongly claiming it?' Zhongshu said, 'I want the kasaya (Buddhist robe) on your body.' Chan Master Fu said, 'I just wanted to test you. If you can take it and someone is willing to give it to you again, then it can be said that gain and loss are both possible.' Then he folded the kasaya and handed it to him. Zhongshu dismounted and bowed in thanks, saying, 'This disciple is a person from the Zhou Dynasty (557-581 AD), who has served as an official for three generations. I have interacted with many monks, and few are not greedy. I came to visit you because I heard of your reputation, and I had no malicious intent. Please go to Lingzhou.' Chan Master Fu said, 'Very good. However, this poor monk widely wants to form connections, hoping that you can help the country pacify the people, which would be long-term meeting and receiving offerings.' Zhongshu bid farewell and sighed, 'This person cannot be underestimated.' After that, he never saw him again. Ji Xiang from Yizhou, when returning from Yangzhou, also saw him, also buried his hat on the side of the road, and his appearance was as usual.
釋法藏 (Shì Fǎzàng) (643-712):
Chan Master Fazang, whose surname was Sun, was a native of Yingyin County in Yingchuan Commandery. His father died when he was three years old, and he lived with his mother. When he was ten years old, his mother also died, and he lived alone. Because of these disasters, he deeply realized the impermanence of life. At the age of twenty-two, on the eighth day of the fourth month of the second year of the Tianhe era of the Zhou Dynasty (557-581 AD) (567 AD), Emperor Ming (Emperor Ming of the Northern Zhou Dynasty, Yuwen Yu) ordained monks, and Chan Master Fazang became a monk. In the fourth year of Tianhe (569 AD), the imperial prince was born, and the emperor issued an edict to select virtuous people to go to Liquan Palace. Emperor Wu (Emperor Wu of the Northern Zhou Dynasty, Yuwen Yong) personally walked to the palace hall and greeted them in the Xianbei language. The monks were all stunned, and no one answered. Chan Master Fazang was at the end of the line, stepped out of the line, and answered independently. The officials in the palace hall were all pleased. They returned and told the officials that this Daoist was small in stature but broad in mind, surpassing everyone. He answered the emperor's words, isn't he a capable Daoist? So someone donated 210 strings of cash. From then on, the emperor often comforted him. Although he lived in the temple, his heart was in the quiet forest. In the second month of the second year of the Jian'de era (573 AD), he took his bowl and scripture box and went to Zige Mountain. Zige Mountain is a peak of Zhongnan Mountain. So he lived alone in a meditation room under a high cliff, wearing a patched robe and eating tree nuts and pine cones. On the eighth day of the first month of the third year (574 AD), he was walking on the top of the mountain when he suddenly encountered ten sweet apricots, which he ate. Since he received help from the unseen, he worked even harder in his practice. On the twenty-third day of the fourth month of that year, the emperor ordered the destruction of Buddhist images and the burning of Buddhist scriptures, and the monks were ordered to return to secular life, only Chan Master Fazang remained in the mountains, living in seclusion in his own way. After eight years, he often thought.
開法。至宣帝大象元年九月。下山謁帝。意崇三寶。到城南門。對武侯府上大夫拓王猛曰。建德二年。棄寺入山。三年四月。方禁僧侶。惟藏在山。余並還俗。藏一身在山。林谷為家居。鳥獸為徒侶。草木為糧粒。然自惟忖。普天之下。莫非王土。既居紫蓋。啖食山糧。準此供給。則至尊所施。猛等執奏。下敕曰。朕欲為菩薩治化。此僧既從紫蓋山來。正合朕意。宜令長髮。著菩薩衣冠。為陟岵寺主。內史次大大唐怡元覆奏曰。天下眾僧。普令還俗。獨度一人。違先帝詔。至十月。于城東面。別見宣帝。問三教名。朕欲菩薩治化。或現天身。或從地出。或作鹿馬。用斯化道。以攝眾生如何。藏引妙莊王二子諫父之事。又曰。陛下昔為臣子。不能匡諫。遂令先帝焚燒聖典。靈像鑄錢。據斯逆害。與秦始何異。帝怒曰。違朕先皇明詔。可令遽盡。藏曰。仰觸聖顏。乞刑都市。幽顯同見。誠其本心。爾時命若懸藤。而詞氣無駭。頻經九奏。安詞彌厲。十奏既達。帝曰。道人怖不。內史沛公曰。人生所重。無過於命。處身極刑之地。何能不怖。帝聞愀然改色。乃曰。真人護法。祐我群生。此則護鵝比丘。朕不殺無事人也。宜舍其刑。一不須問。賜菩薩衣冠。依前為陟岵寺主。頻降寵命。得繼釋門。既獲再生。便辭帝往林泉山澤
【現代漢語翻譯】 現代漢語譯本 開法。至宣帝大象元年九月（579年9月）。下山謁見皇帝。皇帝很崇敬三寶（佛、法、僧）。到城南門時，對武侯府上大夫拓王猛說：『建德二年（573年），我離開了寺廟進入山中。建德三年四月（574年4月），朝廷開始禁止僧侶，只有我藏身在山中，其餘僧人都還俗了。我獨自一人藏在山中，山林峽谷就是我的家，鳥獸是我的朋友，草木是我的糧食。』然而我私下思忖，普天之下，沒有哪塊土地不是屬於皇帝的。既然我居住在紫蓋山，吃的是山中的糧食，按照這個道理，這些供給都是至尊所賜予的。王猛等人上奏此事，皇帝下敕令說：『朕想要用菩薩的教化來治理天下，這個僧人既然是從紫蓋山來的，正合朕意。應該讓他留長頭髮，穿上菩薩的衣冠，擔任陟岵寺的住持。』內史次大大唐怡元覆奏說：『天下所有的僧人都被命令還俗，唯獨度化他一人，這是違背先帝的詔令。』到了十月，在城東面，再次謁見宣帝。宣帝問他三教（儒、釋、道）的名稱。藏答道：『朕想要用菩薩的教化來治理天下，或許顯現天神之身，或許從地裡冒出來，或許變成鹿馬，用這些方法來教化，以此來懾服眾生，怎麼樣？』藏引用妙莊王二個兒子勸諫父親的事例。又說：『陛下過去身為臣子的時候，不能匡正勸諫，於是讓先帝焚燒聖典，把佛像熔化鑄錢。按照這種逆行悖理的危害，與秦始皇有什麼區別？』宣帝憤怒地說：『違背朕先皇的明確詔令，可以立刻處死他。』藏說：『冒犯了聖上的尊顏，請求在都市中處刑，陰間和陽間都能看到，這確實是我的本心。』當時他的性命就像懸掛的藤蔓一樣危在旦夕，但是言辭和氣概沒有絲毫畏懼。多次經過九次上奏，安定的言辭更加嚴厲。十次上奏都已經傳達了，宣帝說：『道人害怕嗎？』內史沛公說：『人生最看重的，沒有超過性命的。身處極刑之地，怎麼能不害怕呢？』宣帝聽了，神色變得憂愁，於是說：『真人護衛佛法，保佑我的百姓。這就像護鵝比丘一樣，朕不殺無辜的人。』應該赦免他的刑罰，不必再審問，賜予菩薩的衣冠，按照之前的命令擔任陟岵寺的住持。多次降下寵幸的命令，得以繼承釋迦牟尼的法門。既然獲得了重生，於是告別皇帝前往山林泉澤。
【English Translation】 English version Initiating the Dharma. Until the ninth month of the first year of the Daxiang era of Emperor Xuan (579 AD). He descended the mountain to visit the Emperor, who revered the Three Jewels (Buddha, Dharma, Sangha). Arriving at the south gate of the city, he said to Tuo Wangmeng, a high official of the Marquis Wu's court: 'In the second year of the Jiande era (573 AD), I abandoned the temple and entered the mountains. In the fourth month of the third year of Jiande (574 AD), the court began to prohibit monks, and only I hid in the mountains, while the rest of the monks returned to secular life. I hid alone in the mountains, with forests and valleys as my home, birds and beasts as my companions, and grass and trees as my food.' However, I thought to myself, under the whole sky, there is no land that does not belong to the Emperor. Since I live in Zigaishan Mountain and eat the mountain's food, according to this principle, these provisions are all bestowed by the Supreme One.' Wangmeng and others reported this matter to the Emperor, who issued an edict saying: 'I want to govern the world with the teachings of the Bodhisattva. Since this monk comes from Zigaishan Mountain, it suits my intention. He should keep his hair long, wear the robes of a Bodhisattva, and serve as the abbot of Zhihu Temple.' The Inner Secretary Ci Da Da Tang Yiyuan replied: 'All the monks in the world have been ordered to return to secular life, but only this one is allowed to be ordained, which violates the edict of the late Emperor.' In the tenth month, he met Emperor Xuan again on the east side of the city. Emperor Xuan asked him the names of the Three Teachings (Confucianism, Buddhism, Taoism). Zang replied: 'I want to govern the world with the teachings of the Bodhisattva, perhaps manifesting the body of a celestial being, perhaps emerging from the earth, perhaps transforming into deer and horses, using these methods to teach and subdue sentient beings, how about it?' Zang cited the example of the two sons of King Miaozhuang advising their father. He also said: 'Your Majesty, when you were a subject in the past, you could not correct and advise, and thus allowed the late Emperor to burn the sacred scriptures and melt down the Buddha statues to mint coins. According to this perverse and harmful behavior, what is the difference between you and Qin Shi Huang?' Emperor Xuan said angrily: 'Disobeying the clear edict of my late Emperor, he can be executed immediately.' Zang said: 'Offending the sacred countenance, I request to be executed in the city, so that both the underworld and the mortal world can see, this is indeed my true heart.' At that time, his life was as precarious as a hanging vine, but his words and demeanor showed no fear. After repeated nine memorials, his steadfast words became even more severe. After the tenth memorial was delivered, Emperor Xuan said: 'Are you afraid, Daoist?' The Inner Secretary Pei Gong said: 'What people value most is nothing more than life. Being in a place of extreme punishment, how can one not be afraid?' Emperor Xuan listened, his expression changed to sorrow, and then said: 'The true man protects the Dharma and blesses my people. This is like the goose-protecting Bhikkhu, I do not kill innocent people.' His punishment should be pardoned, no further questioning is needed, he is granted the robes of a Bodhisattva, and he will serve as the abbot of Zhihu Temple as before. Repeatedly issuing orders of favor, he was able to inherit the Dharma of Sakyamuni. Having been reborn, he bid farewell to the Emperor and went to the forests, springs, and marshes.
。請欲幽潛。御史鮑宏奏來。萬年長安藍田盩厔鄠杜五縣。任藏遊行。朕須見日。不可沉隱。雖蒙恩來。終未開弘。怏結心靈。思懷聖道。周德云謝。隋祚將興。大象二年五月二十五日。隋祖作相於虎門。六月藏又下山。與大丞相。對論三寶。經宿即蒙剃髮。賜法服一具。雜彩十五段。青州棗一石。尋又還山。至七月初。追藏下山。更詳開化。至十五日。令藏共景陵公檢校度僧。百二十八。並賜法服。各還所止。藏獨宿相第。夜論教始。大定元年二月十二日。承相龍飛。即改為開皇之元焉。十五日奉來。追前度者。置大興善寺。為國行道。自此漸開。方流海內。藏戒行貞明。禪心郁茂。數入朱門。頻登御榻。開皇二年。內史舍人趙偉宣來。月給茯苓棗杏。酥油柴炭。以為恒料。而性在虛靜。不圖榮利。十四年。自奏停料。隨施供給。武侯將軍素和業者。清信在懷。延至宅中。冀禮奉養。積善所熏。遂舍所住。以為佛寺。藏率俗課勵。設萬僧齋。右僕射蘇威。每來參謁。並建大殿尊儀。舍人裴矩宣來。藏禪師落髮。僧首又設大齋。弘法之盛。不可等倫。以貞觀二年。終於鄠縣觀臺。因殮于阜南。雲際寺沙門孝才為銘。貞石于龕側。
釋圓光
姓樸。本住三韓。秦韓辰韓馬韓。光即辰韓新羅人也。家世海東。
【現代漢語翻譯】 現代漢語譯本：想必是想隱居起來。御史鮑宏上奏說，萬年、長安、藍田、盩厔、鄠、杜這五個縣，都讓藏居住。我認為藏應該出來見見世面，不可一直隱居。雖然蒙受恩惠而來，但始終沒有弘揚佛法，心中鬱悶，思念聖道。周朝的德運已經衰謝，隋朝的興盛即將到來。大象二年（580年）五月二十五日，隋文帝楊堅在虎門擔任丞相。六月，藏又下山，與大丞相對論三寶。過了一夜就蒙受剃髮，賜予法服一套，各種顏色的綵綢十五段，青州棗一石。不久又回到山中。到了七月初，又追藏下山，更加詳細地商議開化之事。到十五日，命令藏與景陵公一起檢校度僧一百二十八人，並賜予法服，各自回到住處。藏住在丞相的府邸，夜晚討論佛教的開端。大定元年（581年）二月十二日，丞相登基稱帝，就改年號為開皇元年。十五日，奉旨前來，追回之前度化的人，安置在大興善寺，為國家祈福。從此佛教逐漸興盛，流傳到全國各地。藏戒行貞潔清明，禪心鬱鬱蔥蔥，多次進入朱門，頻繁登上御榻。開皇二年（582年），內史舍人趙偉宣旨前來，每月供給茯苓、棗、杏、酥油、柴炭，作為固定的供給。而藏的本性在於虛靜，不圖榮華富貴。開皇十四年（594年），藏自己上奏停止供給，隨緣接受施捨。武侯將軍素和業，心中清凈虔誠，邀請藏到家中，希望禮敬供養。積善所薰陶，於是捨棄所居住的地方，作為佛寺。藏帶領僧俗努力修行，設定萬僧齋。右僕射蘇威，每次都來參拜，並建造大殿，莊嚴佛像。舍人裴矩宣旨前來，藏禪師落髮，僧眾又設定大齋，弘揚佛法的盛況，無與倫比。貞觀二年（628年），在鄠縣觀臺圓寂，於是安葬在阜南。雲際寺沙門孝才為他撰寫銘文，刻在石碑上，立在墓旁。 釋圓光（釋圓光）： 姓樸，本是三韓人。秦韓、辰韓、馬韓，圓光（釋圓光）就是辰韓新羅人。家世居住在海東。
【English Translation】 English version: He probably wanted to live in seclusion. The Imperial Censor Bao Hong reported that Wannian, Chang'an, Lantian, Zhouzhi, Hu, and Du counties all allowed Zang to reside there. I think Zang should come out and see the world, and not always live in seclusion. Although he came with grace, he never promoted Buddhism, felt depressed in his heart, and missed the holy path. The virtue of the Zhou Dynasty had declined, and the prosperity of the Sui Dynasty was about to rise. On the 25th day of the fifth month of the second year of the Daxing era (580 AD), Emperor Wen of Sui, Yang Jian, served as Prime Minister in Humen. In June, Zang went down the mountain again and discussed the Three Jewels with the Grand Prime Minister. After one night, he was shaved and given a set of Dharma robes, fifteen pieces of various colored silks, and one dan of Qingzhou dates. Soon he returned to the mountain. At the beginning of July, he was chased down the mountain again to discuss enlightenment in more detail. On the 15th, he ordered Zang to inspect and ordain 128 monks with Duke Jingling, and gave them Dharma robes, and each returned to their residence. Zang lived in the Prime Minister's mansion and discussed the beginning of Buddhism at night. On the 12th day of the second month of the first year of the Dading era (581 AD), the Prime Minister ascended the throne and changed the era name to the first year of the Kaihuang era. On the 15th, he came by decree to recall those who had been ordained before and placed them in the Daxingshan Temple to pray for the country. From then on, Buddhism gradually flourished and spread throughout the country. Zang's precepts were chaste and clear, and his Zen mind was lush and vigorous. He entered the vermilion gate many times and frequently ascended the imperial bed. In the second year of the Kaihuang era (582 AD), Zhao Wei, a secretary of the Inner History, came to announce the decree, and provided Poria cocos, dates, apricots, ghee, firewood, and charcoal every month as a fixed supply. But Zang's nature was in emptiness and tranquility, and he did not seek glory and wealth. In the fourteenth year of the Kaihuang era (594 AD), Zang himself requested to stop the supply and accepted alms as he pleased. General Su Heye of Wuhou, with a pure and devout heart, invited Zang to his home, hoping to pay homage and support him. Nurtured by accumulated good deeds, he abandoned his residence as a Buddhist temple. Zang led the monks and laity to practice diligently and set up a ten-thousand-monk feast. Su Wei, the Right Servant, came to visit every time and built a grand hall and solemn Buddha statues. Pei Ju, a secretary, came to announce the decree, and Zen Master Zang shaved his head, and the monks set up another grand feast. The prosperity of promoting the Dharma was unparalleled. In the second year of the Zhenguan era (628 AD), he passed away at Guantai in Hu County, and was buried in Funan. The Shramana Xiao Cai of Yunji Temple wrote an inscription for him, which was engraved on a stone tablet and erected next to the tomb. 釋圓光 (Shì Yuánguāng): His surname was Piao, and he was originally from the Three Hans. Qinhan, Jinhan, and Mahan, Yuanguang (Shì Yuánguāng) was a Silla person from Jinhan. His family lived in Haidong.
而神器恢廓。校獵玄儒。討仇子史。年二十五。乘舶造于金陵。及聞釋宗。乃上啟陳主。請歸道法。有來許焉。既爰落䰂。即稟具戒。遊歷講肆。得成實涅槃。蘊括心府。三藏數論。遍所披尋。末又投吳之虎丘山。息心之眾。云結林泉。並綜涉四含。功流八定。深副夙心。遂有終焉之慮。于即頓絕人事。槃游聖蹤。時有信士。宅居山下。請光出講。創通成論。未講般若。皆思解俊徹。聽者欣欣會其心府。名望橫流。播於嶺表。披榛負橐而至者。相接如鱗。會隋后御宸。威加南國。遂被亂兵。將加刑戮。有大主將。望見寺塔火燒。走赴救之。了無火狀。但見光在塔前。被縛將殺。既怪其異。即解而放之。光學通吳越。使欲觀化周秦。開皇九年。來游帝宇。值佛法初會。攝論肇興。奉佩大言。振續徽緒。本國遠聞。上啟頻請。有來厚加勞問。放歸桑梓。光往還累紀。老幼相欣。新羅王金氏。面申虔敬。仰若聖人。光年齒既高。乘輿入內。衣服藥食。並王后自營。不許佐助。用希專福。將終之前。王親執慰。囑累遺法。兼濟民斯。為說徴祥。被于海曲。以彼建福五十八年。少覺不愈。經於七日。遺誡清切。端坐終於所住皇隆寺中。春秋九十有九。
釋明瞻
姓杜。恒州石邑人。少有異操。住龍貴村。二千餘家。
同共高之。十四通經。十七明史。州縣乃舉為進士。性慕超方。不從辟命。投飛龍山應覺寺而出家焉師密異其度。乃致書于鄴下大集寺道場法師。令其依攝。專學大論。尋值法滅。藏形東郡。隋初出法。追住相州法藏寺。內通大小。外綜丘墳。將事觀國。移步上京。開皇三年。來召翻譯。住大興善。眾睹德望可宗。舉知寺任。大業二年。帝還京室。在於南郊。盛陳軍旅。時有濫僧染朝憲者。事以聞上。帝大怒。召諸僧徒。並列御前。峙然抗禮。下來責曰。條制久頒。義須致敬。於時黃老士女。初聞即拜。唯釋一門。儼然莫屈。時以瞻為道望。眾所推宗。乃答曰。陛下必欲遵宗佛教。僧等義無設敬。若準制返道。則法服不合敬俗。來云。若以法服不合。宋武為何致拜。瞻曰。宋氏無道之君。不拜交招顯戮。陛下有治存正。不陷無罪。故不敢拜。帝不屈其言。直遣舍人語僧。何為不拜。如此者五。黃中之族。連拜不已。唯瞻及僧。長揖如故。兼抗聲對敘。曾無憚懾。帝乃問向答來僧是誰。錄名奏聞。便即視擬戮。明旦有司募敢死者。至闕陳謝。瞻又先登。雖達申遜之詞。帝夷然不述。但下來於兩禪定。各設盡京僧齋。再遺束帛。特隆常準。后回蹕西郊。顧京邑語朝宰曰。我謂國內無僧。今驗一人可矣。自爾下來令住禪定。
眾以瞻正色執斷。不避強禦。又舉為知事上座。整理僧務。大唐御世。爰置僧官。貞觀之初。以瞻善識治方。有聞朝府。召入內殿。躬升御床。食訖對詔。廣列自古以來。明君民主制御之術。兼陳釋門。以慈救為宗。帝大悅。因即下來。年三月六。普斷屠殺。行陣之所。皆置佛寺。一時七處同建。如豳州昭仁。晉州慈雲。呂州普濟。汾州弘濟。洺州昭福。鄭州等慈。洛州昭覺。並官給匠石。京送役隸。皆因瞻之開發也。暮齒將臨。山棲是造。遂入太一山智炬寺而隱焉。京輦歸信。遠趣于林。少時遇疾。乃曰吾命極矣。可懸一月。枯骸累人。乃延諸大德。就興善寺設齋辭訣。房杜僕射。舉朝畢集。具赍助供。䞋錫山積。瞻通大舍。懺辭告別。即日力杖出京。返于智炬。竭誠勤住。想觀西方。心道明利。告侍者曰。阿彌陀佛來也。須臾又云。二大菩薩亦至。顏貌奄然。奄爾逝。春秋七十。
釋慧安
姓衛。荊州支江人。安性寬𥙿。不染俗塵。修學法門。無不該貫。大業中。開通濟渠。追集夫丁。饑殍相望。安巡乞多缽食。救其病乏。存濟者眾。煬帝聞之。詔安遂潛入太和山。至帝幸江都。海內擾攘。乃杖錫登衡岳寺。行頭陀法。貞觀中。至蘄州。禮忍大師。游終南山石壁而止。時所居原谷之間。早霜傷苗稼。
安居處獨無。四十里外。皆苦青女之災。天皇大帝。聞而召焉。安不奉詔。永淳二年。至滑臺草亭居止。中坐繩床。四方坦露。來造寺以處之。號招提。卻還家鄉玉泉寺。時神秀禪師新歸寂。咸請住持。安弗從命。天后聖歷二年四月。告門人學眾。各歸閉戶。至三更。有禪人至。扈衛森森。和鈴鉠鉠。風雨偕至。其神旋繞其院數遭。安與之語。丁寧教誡。再拜而去。或問其故。曰吾為嵩山神受菩薩戒也。天后嘗問安甲子。對曰不記。曰何不記耶。曰生死之身。如循環。無起盡。何用記為。又此心流注。中間無閑。見漚起滅者。亦妄想耳。從初識至動相滅時。亦只如此。何年月可記耶。天后稽顙焉。中宗神龍二年九月。來令中官賜紫袈裟。並絹。賜號安並靜禪師。入中禁受供施。三年賜摩納一副。便辭歸少林寺。至景龍三年三月八日。閉戶偃身而寂。春秋一百三十歲。火焚。收舍利八十粒。內五粒紅紫色。進內。余散施。隨力造塔。
釋志寬
姓姚。蒲州河東人。父任隋青州刺史。寬自幼及長。以清約知名。歷聽諸經。以涅槃地論為心要。東西訪道。無釋寸陰。生常履信。言行不乖。嘗以遊學長安。詣市買絹。有人曰。可見付直。明當送絹。於此便付直還寺。為諸僧所笑。寬曰。自憶不負於人。豈有人而乖
【現代漢語翻譯】 現代漢語譯本 安禪師獨自居住在一個地方，在四十里以外的地方，都遭受著青女（霜神）帶來的災害。天皇大帝聽說了這件事，便召見他。但安禪師不接受詔令。永淳二年（683年），他來到滑臺的草亭居住，坐在繩床上，四面坦露無遮。後來有人建造寺廟讓他居住，名為招提寺。之後，他又回到家鄉玉泉寺。當時，神秀禪師剛剛圓寂，大家都請安禪師擔任住持，但他沒有答應。天后（武則天）聖歷二年（699年）四月，安禪師告訴門人和弟子們，各自關門靜修。到了三更時分，有禪人到來，護衛眾多，鈴聲清脆，風雨也一同到來。那神圍繞著寺院轉了好幾圈，安禪師與他交談，仔細地教導告誡他，那神再次拜謝后離去。有人問安禪師這是什麼緣故，安禪師說：『我為嵩山神授了菩薩戒。』天后（武則天）曾經問安禪師的生辰，安禪師回答說不記得了。天后問：『為什麼不記得呢？』安禪師說：『生死之身，就像循環一樣，沒有開始也沒有結束，為什麼要記住呢？而且這顆心像流水一樣，中間沒有停歇。看到水泡生起和滅去，也只是妄想罷了。從最初的意識產生到動相滅去的時候，也只是這樣，有什麼年月可以記住呢？』天后聽后，叩頭表示敬佩。中宗神龍二年（706年）九月，皇帝派中官賜給安禪師紫袈裟和絹，並賜號『安並靜禪師』，請他進入皇宮接受供養。神龍三年（707年），皇帝賜給他摩納（一種僧衣）一套，安禪師便辭別返回少林寺。到了景龍三年（709年）三月八日，他關上門，躺下圓寂了，享年一百三十歲。火化后，收集到舍利八十粒，其中五粒是紅紫色的，進獻給了皇宮，其餘的分散施捨，人們根據自己的能力建造佛塔供奉。
釋志寬
志寬禪師姓姚，是蒲州河東人。他的父親擔任隋朝青州刺史。志寬禪師從小到大，以清廉節儉而聞名。他廣泛地聽聞各種經典，以《涅槃經》和《地論》為修行的核心。他四處尋訪求道，不浪費一寸光陰。他一生都信守承諾，言行一致。曾經有一次，他到長安遊學，去市場上買絹，有人說：『可以先付錢，明天我把絹送來。』志寬禪師就在那裡付了錢，然後回到寺廟。寺廟裡的僧人們都嘲笑他。志寬禪師說：『我自認為沒有辜負別人，難道別人會辜負我嗎？』
【English Translation】 English version Chan Master An lived alone in a place where, beyond forty li, all suffered from the calamities brought by Qing Nu (the Goddess of Frost). The Great Emperor heard of this and summoned him, but Chan Master An did not obey the decree. In the second year of Yongchun (683 AD), he came to live in a thatched pavilion in Huatai, sitting on a rope bed, exposed on all sides. Later, someone built a temple for him to reside in, named Zhaoti Temple. After that, he returned to his hometown, Yuquan Temple. At that time, Chan Master Shenxiu had just passed away, and everyone invited Chan Master An to be the abbot, but he declined. In the fourth month of the second year of Shengli (699 AD) during the reign of Empress Wu Zetian, Chan Master An told his disciples and followers to close their doors and meditate quietly. At the third watch of the night, a Chan practitioner arrived, with many guards, the sound of bells tinkling, and wind and rain accompanying him. The spirit circled the temple several times, and Chan Master An spoke to him, carefully instructing and admonishing him. The spirit bowed again and departed. Someone asked Chan Master An the reason for this, and he said, 'I have conferred the Bodhisattva precepts on the God of Mount Song.' Empress Wu Zetian once asked Chan Master An about his birth year, and he replied that he did not remember. The Empress asked, 'Why don't you remember?' Chan Master An said, 'The body of birth and death is like a cycle, without beginning or end, why should I remember it? Moreover, this mind is like flowing water, without any pause in between. Seeing the bubbles rise and disappear is just delusion. From the initial arising of consciousness to the moment when the moving aspect ceases, it is just like that, what year or month can be remembered?' The Empress bowed her head in admiration. In the ninth month of the second year of Shenlong (706 AD) during the reign of Emperor Zhongzong, the emperor sent a court official to bestow upon Chan Master An a purple kasaya and silk, and conferred upon him the title 'Chan Master Anbingjing'. He was invited into the palace to receive offerings. In the third year of Shenlong (707 AD), the emperor bestowed upon him a set of mona (a type of monastic robe), and Chan Master An bid farewell and returned to Shaolin Temple. On the eighth day of the third month of the third year of Jinglong (709 AD), he closed his door, lay down, and passed away, at the age of one hundred and thirty. After cremation, eighty relics were collected, five of which were reddish-purple, and were presented to the palace. The rest were distributed for alms, and people built pagodas according to their ability to enshrine them.
釋Zhi Kuan
Chan Master Zhi Kuan's surname was Yao, and he was from Hedong in Puzhou. His father served as the Prefect of Qingzhou during the Sui Dynasty. From a young age, Chan Master Zhi Kuan was known for his integrity and frugality. He widely listened to various sutras, and took the Nirvana Sutra and the Treatise on the Ten Stages as the core of his practice. He sought the Way everywhere, not wasting an inch of time. Throughout his life, he kept his promises and his words matched his actions. Once, he went to Chang'an to study and went to the market to buy silk. Someone said, 'You can pay first, and I will deliver the silk tomorrow.' Chan Master Zhi Kuan paid there and then, and returned to the temple. The monks in the temple laughed at him. Chan Master Zhi Kuan said, 'I believe that I have not let others down, how could others let me down?'
信。至期果獲。寬常誦維摩。及戒本。所居住房。每夜必有振動介冑之響。竊而觀者。咸見非常神人。繞房而行。又一時夜中房重閣上有打物聲。同學寶通聞之。驚迷不安其席。寬就而尉之。猶打物如故。至旦看之。乃舍梁將折。即令拄之。得免其命。性好瞻病。無憚遠近。又以道俗知無人治者。皆輿迎房中。躬運經理。後於中夜室內大明。及觀房外。與晝無異。此相數現。猛以開務誘引。弘濟為業。屬煬帝弘道。海內搜揚。以寬行解同推。應斯榮命。會梟感作逆。齊事拘纏。寬便下獄待罪。有來餉遺。一不自資。通給囚僧。歡笑如昔。后並配徒𨽻。役於天路。常令負土。使裝滿籠。盡力輦送。初不懈息。同役僧曰。此無監檢。當可小停。寬曰。業報如此。何能自欺。違心行事。誠未安耳。末又配流西蜀。行達陜州。有送財帛祖餞之者。並即散遺。唯留一驢負經而已。路次潼關。流僧寶暹者。高解碩德。足破不進。寬見臥于道側。泣而哀焉。即舍驢與乘。自擔經論。徒行至蜀。大發物情。咸興敬悅。時川邑虎暴。行人斷路。或數百為群。經歷村郭。傷損人畜。中有王獸。其頭最大。五色純備。威伏諸獸。遂州都督張遜。遠聞慈德。遣人往迎。寬乃令州縣立齊行道。各受八戒。當夕虎災銷散。莫知所往。時人感之。奉為
{ "translations": [ "信。到約定的時間果然應驗了。寬法師經常誦讀《維摩經》（Vimalakīrti Nirdeśa Sūtra）和戒本（Prātimokṣa Sūtra）。他居住的房間，每夜必定有盔甲振動的聲音。偷偷觀看的人，都看見了非同尋常的神人，繞著房間行走。又有一時夜裡房間上面的樓閣有敲打東西的聲音。同學寶通聽見后，驚慌迷亂坐立不安。寬法師前去安慰他，敲打東西的聲音仍然如故。到早晨察看，原來是房子的梁快要斷了，立即讓人用柱子支撐住，才免於倒塌。寬法師天性喜歡照顧病人，不畏懼路途遙遠。又因為得知僧人和俗人中有無人醫治的，都用車接迎到房中，親自操勞處理。後來在半夜室內大放光明，觀看房間外面，和白天沒有差異。這種祥瑞多次顯現，寬法師以開啟事務誘導，弘揚救濟作為事業。適逢隋煬帝（604年-618年）弘揚佛法，全國搜尋人才，因為寬法師的修行和見解而被共同推舉，應承這份榮耀的使命。恰逢梟感作亂叛逆，齊地事務牽連，寬法師便下獄待罪。有人來送禮物，他一點也不自己享用，全部供給獄中的僧人，和以前一樣歡笑。後來被判處流放，在天路上服勞役。經常讓人揹負泥土，使筐籠裝滿，盡力搬運，從不懈怠休息。一同服役的僧人說：『這裡沒有監工檢查，應當可以稍微停歇。』寬法師說：『業報就是這樣，怎麼能自己欺騙自己。違背本心做事，實在不安。』最後又被流放到西蜀。走到陜州，有人送來財物祖餞，全部散發給眾人，只留下一頭驢子馱經書而已。路過潼關，流放的僧人寶暹，是位高解脫的碩德之人，因為腳破了不能前進。寬法師看見他躺在路旁，哭泣著哀憐他，立即把驢子讓給他乘坐，自己挑著經論，徒步走到蜀地，大大激發了人們的善心，都興起敬佩喜悅之心。當時川地虎患猖獗，行人斷絕道路，或者幾百只成群結隊，經過村莊，傷害人畜。其中有一隻虎王，它的頭最大，五種顏色齊全，威懾其他野獸。遂州都督張遜，遠遠聽到寬法師的慈悲德行，派人前去迎接。寬法師於是命令州縣設立齋戒行道，各自受持八關齋戒。當晚虎災消失散去，不知去了哪裡。當時的人們感動於此，奉他為……", "寬。至期果獲。寬常誦維摩。及戒本。所居住房。每夜必有振動介冑之響。竊而觀者。咸見非常神人。繞房而行。又一時夜中房重閣上有打物聲。同學寶通聞之。驚迷不安其席。寬就而尉之。猶打物如故。至旦看之。乃舍梁將折。即令拄之。得免其命。性好瞻病。無憚遠近。又以道俗知無人治者。皆輿迎房中。躬運經理。後於中夜室內大明。及觀房外。與晝無異。此相數現。猛以開務誘引。弘濟為業。屬煬帝（604年-618年）弘道。海內搜揚。以寬行解同推。應斯榮命。會梟感作逆。齊事拘纏。寬便下獄待罪。有來餉遺。一不自資。通給囚僧。歡笑如昔。后並配徒𨽻。役於天路。常令負土。使裝滿籠。盡力輦送。初不懈息。同役僧曰。此無監檢。當可小停。寬曰。業報如此。何能自欺。違心行事。誠未安耳。末又配流西蜀。行達陜州。有送財帛祖餞之者。並即散遺。唯留一驢負經而已。路次潼關。流僧寶暹者。高解碩德。足破不進。寬見臥于道側。泣而哀焉。即舍驢與乘。自擔經論。徒行至蜀。大發物情。咸興敬悅。時川邑虎暴。行人斷路。或數百為群。經歷村郭。傷損人畜。中有王獸。其頭最大。五色純備。威伏諸獸。遂州都督張遜。遠聞慈德。遣人往迎。寬乃令州縣立齊行道。各受八戒。當夕虎災銷散。莫知所往。時人感之。奉為" ], "english_translations": [ "He believed, and indeed, it came to pass as promised. Dharma Master Kuan often recited the Vimalakīrti Nirdeśa Sūtra (維摩經) and the Prātimokṣa Sūtra (戒本). In the room where he resided, there was invariably the sound of clashing armor every night. Those who secretly observed saw extraordinary divine beings walking around the room. Also, one night, there was a sound of something being struck in the upper story of the room. His fellow student, Baotong, hearing this, was alarmed and restless in his seat. Kuan went to comfort him, but the sound of striking continued as before. At dawn, upon inspection, it was found that the beam of the house was about to break. He immediately ordered it to be propped up, thus averting its collapse. He was naturally fond of caring for the sick, not fearing distance. Moreover, knowing that there were monks and laypeople who were uncared for, he would have them brought to his room, personally managing their affairs. Later, in the middle of the night, the room was filled with great light, and looking outside, it was no different from daytime. Such auspicious signs appeared frequently. He diligently opened up opportunities to guide and promote relief as his vocation. During the reign of Emperor Yang of Sui (煬帝, 604-618), who promoted Buddhism, talents were sought throughout the country. Kuan was jointly recommended for his practice and understanding, responding to this honorable mission. Coincidentally, Xiao Gan rebelled, and affairs in Qi became entangled. Kuan was imprisoned to await punishment. When someone came to offer gifts, he did not use any of it for himself, but gave it all to the imprisoned monks, laughing and rejoicing as before. Later, he was sentenced to exile and forced labor on the Tianlu (天路) road. He was often made to carry earth, filling the baskets to the brim, exerting himself to transport them without rest. A fellow monk said, 'There is no supervisor here; we should rest a little.' Kuan said, 'Such is our karmic retribution; how can we deceive ourselves? To act against one's conscience is truly uneasy.' Finally, he was exiled to Western Shu. Reaching Shaanzhou, some people sent wealth to bid him farewell, but he distributed it all, keeping only a donkey to carry the scriptures. Passing through Tongguan, the exiled monk Baoxian, a person of great understanding and virtue, was unable to proceed due to broken feet. Kuan saw him lying by the roadside, wept, and felt compassion for him. He immediately gave the donkey to him to ride, carrying the scriptures himself, and walked to Shu. This greatly inspired the people, and they all developed respect and joy. At that time, tigers were rampant in the area of Sichuan, blocking the roads. Sometimes hundreds of them would travel in groups, passing through villages, harming people and livestock. Among them was a tiger king, whose head was the largest, with five colors complete, intimidating all other beasts. Zhang Xun, the governor of Suizhou, having heard of Kuan's compassionate virtue from afar, sent people to welcome him. Kuan then ordered the prefectures and counties to establish vegetarian feasts and practice the Way, each observing the Eight Precepts. That night, the tiger calamity disappeared, and no one knew where they went. The people of that time were moved by this and revered him as..." "Kuan. He believed, and indeed, it came to pass as promised. Kuan often recited the Vimalakīrti Nirdeśa Sūtra (維摩經) and the Prātimokṣa Sūtra (戒本). In the room where he resided, there was invariably the sound of clashing armor every night. Those who secretly observed saw extraordinary divine beings walking around the room. Also, one night, there was a sound of something being struck in the upper story of the room. His fellow student, Baotong, hearing this, was alarmed and restless in his seat. Kuan went to comfort him, but the sound of striking continued as before. At dawn, upon inspection, it was found that the beam of the house was about to break. He immediately ordered it to be propped up, thus averting its collapse. He was naturally fond of caring for the sick, not fearing distance. Moreover, knowing that there were monks and laypeople who were uncared for, he would have them brought to his room, personally managing their affairs. Later, in the middle of the night, the room was filled with great light, and looking outside, it was no different from daytime. Such auspicious signs appeared frequently. He diligently opened up opportunities to guide and promote relief as his vocation. During the reign of Emperor Yang of Sui (煬帝, 604-618), who promoted Buddhism, talents were sought throughout the country. Kuan was jointly recommended for his practice and understanding, responding to this honorable mission. Coincidentally, Xiao Gan rebelled, and affairs in Qi became entangled. Kuan was imprisoned to await punishment. When someone came to offer gifts, he did not use any of it for himself, but gave it all to the imprisoned monks, laughing and rejoicing as before. Later, he was sentenced to exile and forced labor on the Tianlu (天路) road. He was often made to carry earth, filling the baskets to the brim, exerting himself to transport them without rest. A fellow monk said, 'There is no supervisor here; we should rest a little.' Kuan said, 'Such is our karmic retribution; how can we deceive ourselves? To act against one's conscience is truly uneasy.' Finally, he was exiled to Western Shu. Reaching Shaanzhou, some people sent wealth to bid him farewell, but he distributed it all, keeping only a donkey to carry the scriptures. Passing through Tongguan, the exiled monk Baoxian, a person of great understanding and virtue, was unable to proceed due to broken feet. Kuan saw him lying by the roadside, wept, and felt compassion for him. He immediately gave the donkey to him to ride, carrying the scriptures himself, and walked to Shu. This greatly inspired the people, and they all developed respect and joy. At that time, tigers were rampant in the area of Sichuan, blocking the roads. Sometimes hundreds of them would travel in groups, passing through villages, harming people and livestock. Among them was a tiger king, whose head was the largest, with five colors complete, intimidating all other beasts. Zhang Xun, the governor of Suizhou, having heard of Kuan's compassionate virtue from afar, sent people to welcome him. Kuan then ordered the prefectures and counties to establish vegetarian feasts and practice the Way, each observing the Eight Precepts. That night, the tiger calamity disappeared, and no one knew where they went. The people of that time were moved by this and revered him as..." ] }
神聖。禮䞋相仍。或至十萬二十萬者。皆即散盡。了無資己。告施者曰。財猶種子。聚則難繁。故為散之。令從用有在耳。兼又輕生。疏素獘服。一經履御。愛護之甚。有過身肉。時逢儉歲。躬煮糜粥。親惠飢餒。銜泣說化。令誦佛名。又以所服衣之與氈。或割或減。用充貧乏。貞觀之初。還返蒲晉。緇素慶幸。歡詠如雲。屢建法筵。重揚利涉。時州部遇旱。諸祈不遂。寬為置壇場。以身自誓。不降雨者。不處堂房。曝形兩日。密雲垂布。三日已后。合境滂流。民賴來蘇。號為一代佛日。以貞觀十七年夏五月十六日。卒于仁壽寺。春秋七十有八。
釋慈藏
姓金。新羅國人。其先三韓之後。東方辰韓國也。藏父名武林。官至蘇判。異(北唐一品)享高位。而無後嗣。幽憂每積。素仰佛理。乃求加護。廣請大舍。祈心佛法。並造千部觀音。希生一息。后若成長。愿發道心。度諸生類。冥祥顯應。夢星墜入懷。因即有娠。以四月八日誕。年過小學。神睿澄簡。世數史籍。略皆周覽。會二親俱喪。轉厭世華。深體無常。終歸空寂。乃捐舍妻子。第宅田園。隨須便給。孑爾隻身。投于林壑。粗服草屩。獨靜行禪。時或獘睡。遂居小室。周障棘刺。露身直坐。動便刺肉。懸發在梁。用祛昏漠。物望所歸。位當宰相。
【現代漢語翻譯】 現代漢語譯本： 神聖的禮儀相互沿襲。有時捐贈達到十萬、二十萬，都立即散盡，沒有為自己留下任何資財。他告訴施捨者說：『錢財就像種子，聚集起來難以繁衍，所以要散開它，讓它在需要的地方發揮作用。』他還很輕視自己的生活，平素穿著粗陋破舊的衣服，一旦穿上皇帝賞賜的衣服，就非常愛護，勝過自己的身體。遇到荒年，親自煮粥，親自施捨給飢餓的人，含著眼淚勸說教化，讓他們唸誦佛的名號。又把自己穿的衣服和氈子，或割或減，用來救濟貧困的人。貞觀初年（627年），返回蒲州、晉州，僧人和百姓都慶幸歡呼，像云一樣聚集。多次舉辦佛法講座，重新宣揚利益眾生的方法。當時州里遇到旱災，各種祈求都沒有效果，寬法師便設定壇場，以自身發誓，如果不能降雨，就不進入堂房。曝曬身體兩天，天空佈滿烏雲，三天以後，整個地區普降大雨，百姓依靠他得以復甦，稱他為一代佛日。貞觀十七年（643年）夏五月十六日，在仁壽寺圓寂，享年七十八歲。
釋慈藏（釋：佛教僧侶的尊稱；慈藏：法號）
姓金，是新羅國（新羅國：古代朝鮮半島國家）人，他的祖先是三韓（三韓：古代朝鮮半島部落聯盟）的後代，也就是東方辰韓國（辰韓國：古代朝鮮半島部落聯盟）。慈藏的父親名叫武林，官至蘇判（蘇判：新羅官職），享有很高的地位，卻沒有後代。他經常為此憂愁，平時仰慕佛理，於是祈求佛的加護，廣泛地佈施，虔誠地信仰佛法，並製造了一千部觀音像，希望生一個兒子。如果兒子長大成人，就發願讓他修道，普度眾生。冥冥之中顯現祥瑞，夢見星星墜入懷中，因此就懷了孕。四月初八出生。年齡過了小學，就表現出聰慧和簡樸。世間的數術和史書，大致都閱讀過。恰逢父母都去世了，更加厭惡世俗的繁華，深刻體會到世事無常，最終歸於空寂。於是捐舍妻子、住宅和田園，隨人所需，方便供給。獨自一人，投身於山林之中。穿著粗布衣服和草鞋，獨自安靜地修行禪定。有時疲憊想睡覺，就住在小室裡，周圍用荊棘圍住，赤裸身體端直地坐著，稍微一動就會刺到肉。把頭髮懸掛在房樑上，用來驅除昏沉。人們都仰望他，認為他應該擔任宰相的職位。
【English Translation】 English version: The sacred rituals were followed continuously. Sometimes donations reached one hundred thousand or two hundred thousand, all of which were immediately distributed, without keeping any wealth for himself. He told the donors, 'Wealth is like seeds, difficult to multiply when gathered, so it should be scattered to be used where it is needed.' He also despised his own life, usually wearing rough and worn-out clothes. Once he wore the clothes bestowed by the emperor, he cherished them greatly, more than his own body. In times of famine, he personally cooked porridge and gave it to the hungry, tearfully persuading and teaching them to recite the name of the Buddha. He also cut or reduced his own clothes and felt to help the poor. In the early years of the Zhenguan era (627 AD), he returned to Puzhou and Jinzhou, where monks and laypeople rejoiced and gathered like clouds. He held many Dharma assemblies, repeatedly promoting the methods of benefiting sentient beings. At that time, the state encountered drought, and all prayers were ineffective. Master Kuan set up an altar and vowed with his own body that if it did not rain, he would not enter the hall. After exposing his body for two days, dark clouds covered the sky. After three days, the entire region was flooded with rain, and the people relied on him to recover, calling him the 'Buddha Sun of the Generation.' On the sixteenth day of the fifth month of the summer in the seventeenth year of Zhenguan (643 AD), he passed away at Renshou Temple at the age of seventy-eight.
釋慈藏 (Shi Cizang) (Shi: a respectful title for Buddhist monks; Cizang: Dharma name)
His surname was Jin, and he was a native of Silla (Silla: an ancient Korean kingdom). His ancestors were descendants of the Samhan (Samhan: ancient Korean tribal confederacies), which was the Chenhan (Chenhan: ancient Korean tribal confederacy) of the East. Cizang's father was named Wu Lin, and he held the official position of Supan (Supan: a Silla official position), enjoying a high position but having no descendants. He was often worried about this and usually admired Buddhist principles, so he prayed for the Buddha's protection, widely gave alms, sincerely believed in the Buddha Dharma, and made a thousand Guanyin statues, hoping to have a son. If the son grew up, he vowed to have him cultivate the Tao and save all sentient beings. In the darkness, auspicious signs appeared, and he dreamed of a star falling into his arms, so he became pregnant. He was born on the eighth day of the fourth month. After elementary school, he showed intelligence and simplicity. He had read almost all the world's numerology and history books. Coincidentally, both parents passed away, and he became even more disgusted with the world's prosperity, deeply realizing that everything is impermanent and ultimately returns to emptiness. So he donated his wife, children, houses, and fields, providing them conveniently to those in need. Alone, he threw himself into the mountains and forests. Wearing rough clothes and straw sandals, he quietly practiced meditation alone. Sometimes, when he was tired and wanted to sleep, he lived in a small room, surrounded by thorns, sitting upright with his body naked, and would prick his flesh with the slightest movement. He hung his hair on the beam to dispel drowsiness. People looked up to him, thinking that he should hold the position of prime minister.
頻徴不就。王大怒。來住山所將加手刃。藏曰。吾寧持戒一日而死。不願一生破戒而生。使者懼之。不敢加刃。以事上聞。王愧服焉。放令出家。任修道業。即又深隱。外絕來往。糧粒固窮。以死為命。便感異鳥各銜諸果。就手送與。鳥于藏手。就而共食。時至必爾。初無乖候。常懷慼慼。慈哀含識。作何方便。令免生死。遂于眠𥧌。見二丈夫曰。卿在幽隱。欲為何利。藏曰。唯為利益眾生。乃授藏五戒訖曰。可將此五戒。利益眾生。藏於是出山。一月之間。國中士女。咸受五戒。又深唯曰。生在邊壤。佛法未弘。自非目驗。無由承奉。乃啟本王。西觀大化。以貞觀十二年。領門人僧實等。十有餘人。東辭至京。蒙來慰撫勝光別院。厚禮殊供。人物繁擁。財事既積。賊者將取。心顫自驚。反來露過。便受其戒。有患生盲。詣藏陳懺。后還得眼。由斯祥應。從受戒者。日有千計。性樂棲靜。啟來入山。於終南雲際寺東。懸崿之上。架室居焉。旦夕人神歸戒。往還三夏。常在此山。將事東蕃。辭下雲際。見大鬼神。其眾無數。帶甲持仗。云將此金輿。迎取慈藏。復見大神與之共鬥。拒不許迎。神語藏曰。今者不死。八十餘矣。既而入京。蒙敕慰問。賜絹二百疋。用充衣服。貞觀十七年。本國請還。啟敕蒙許。引藏入宮。賜
衲一領。雜彩五百段。東宮賜二百段。仍于弘福寺。為國設大齋。大德法集。並度八人。又敕太常九部供養。藏以本朝經像。凋落未全。遂得藏經一部。並諸妙像。幡花蓋具。堪為福利者。赍還本國。既達鄉壤。傾國來迎。一代佛法。於斯興顯。王以藏景仰大國。弘持正教。非夫綱理。無以肅清。乃敕藏為大國統。住王芬寺。又別筑精院。別度十人。恒充給侍。請入宮一夏。講大乘論。晚又于皇龍寺。講菩薩戒本。七日七夜。天降甘露。雲霧𩃗靄。覆所講堂。四部興嗟。聲望彌遠。藏屬斯嘉運。所有衣資。並充檀舍。唯事頭陀。蘭若綜業。正以青丘佛法。東漸百齡。乃與諸宰。詳評紀正。一切佛法。須有規猷。並委僧統。藏令僧尼五部。各增舊習。更置綱管。監察維持。半月說戒。依律懺除。春冬總試。令知持犯。又置巡使。遍歷諸寺。誠厲說法。嚴飾佛像。營理眾業。鎮以為常。又別造寺塔。十有餘所。藏乃發願曰。若所造有靈。希現異相。便感舍利。在諸巾缽。大眾悲慶。積施如山。便為受戒。行善遂廣。又以習俗服章。華中外革。藏唯歸崇正朔。舉國咸遂。通改邊服。一準唐儀。
釋明導
姓姚。吳興人。幼葉雅調。與眾不群。隋末喪亂。二親崩歿。發心出家。意存護法。所在尋逐。彌勒戒檢。以
【現代漢語翻譯】 現代漢語譯本： 袈裟一件，各種顏色的絲綢五百段。（唐）東宮賜予二百段。于（唐）弘福寺，為國家設立盛大的齋會，眾多高僧大德雲集，並度化八人出家。又敕令太常寺九個部門提供供養。因為本朝（指新羅）的經書佛像，凋敝散落尚未完全恢復，於是得到大藏經一部，以及各種精美的佛像、幡、花、傘蓋等，可以作為福利的物品，攜帶回本國。到達故鄉后，舉國上下前來迎接。新羅一代的佛法，從此興盛顯揚。國王因為金藏景仰大國（指唐朝），弘揚正教，認為沒有綱紀條理，就無法整肅風氣，於是敕封金藏為大國統，居住在王芬寺。又另外建造精舍佛寺，另外度化十人出家， постоянно提供侍奉。邀請金藏入宮一整個夏天，講解大乘論。晚上又在皇龍寺，講解菩薩戒本，連續七天七夜，天降甘露，雲霧瀰漫，覆蓋所講經堂，四眾弟子驚歎不已，聲望更加遠播。金藏將這次殊勝的機遇，所得到的衣物財物，全部充作檀舍的費用，只專注于頭陀苦行，綜合修習各種佛法事業。正因為青丘（指新羅）的佛法，向東傳播已經有百年曆史，於是與各位宰相，詳細評議制定規章制度，一切佛法，必須要有規範準則。並委託僧統金藏，命令僧尼五部，各自增加舊有的學習內容，重新設定綱紀管理，監督考察維持。每月兩次誦戒，依照戒律懺悔罪過。春秋兩季進行考試，使僧人瞭解持戒和犯戒的情況。又設定巡視使，巡視各個寺廟，認真宣揚佛法，莊嚴修飾佛像，經營管理各種佛事，作為常例。又另外建造寺廟佛塔，有十幾所。金藏於是發願說：『如果所建造的寺廟佛塔有靈驗，希望顯現奇異的景象。』便感應到舍利，出現在各種巾缽之中，大眾悲喜交加，捐獻的財物堆積如山。於是為大眾授戒，行善的事業更加廣泛。又將新羅原有的習俗服飾，全部革除，金藏只推崇（唐朝的）正朔，舉國上下都遵從，全部改變邊境地區的服飾，完全按照唐朝的禮儀。
釋明導（Shimingdao）
姓姚，吳興人。從小就表現出文雅的性情，與眾人不同。隋朝末年戰亂，父母去世。發心出家，立志護持佛法。四處尋訪，學習彌勒菩薩的戒律。
【English Translation】 English version: A single robe, and five hundred pieces of silk of various colors. The Eastern Palace (of Tang Dynasty) bestowed two hundred pieces. A grand齋(zhai, vegetarian feast) was established for the country at Hongfu Temple (弘福寺). Many eminent monks gathered, and eight people were ordained. Furthermore, the nine departments of the Taichang Temple (太常寺) were ordered to provide offerings. Because the scriptures and Buddhist images of this dynasty (Silla) were dilapidated and not fully restored, a complete Tripitaka (大藏經) was obtained, along with various exquisite images, banners, flowers, and canopies, which could serve as objects of merit, and were brought back to the home country. Upon reaching the homeland, the entire nation came to welcome them. The Buddhism of Silla was thus promoted and flourished. The king, because Kim Gyeong-jang (金藏) admired the great country (Tang Dynasty) and promoted the orthodox teachings, believed that without principles and order, it would be impossible to rectify the atmosphere. Therefore, he appointed Kim Gyeong-jang as the Great National Overseer, residing at Wangbun Temple (王芬寺). He also built a separate精院(jeongwon, a Buddhist retreat), and ordained ten more people, constantly providing service. He invited Kim Gyeong-jang to the palace for an entire summer to lecture on the Mahayana treatises. In the evening, he lectured on the Bodhisattva Precepts at Hwangnyong Temple (皇龍寺) for seven days and seven nights. Sweet dew descended from the sky, and clouds and mist covered the lecture hall. The four assemblies (of monks, nuns, laymen, and laywomen) exclaimed in amazement, and his reputation spread far and wide. Kim Gyeong-jang attributed this auspicious opportunity, and all the clothing and resources he received, to the expenses of the檀舍(danse, almsgiving). He focused solely on the ascetic practices of the頭陀(dhuta, asceticism), comprehensively cultivating various Buddhist activities. Precisely because the Buddhism of Cheonggu (青丘, refers to Silla) had been spreading eastward for a hundred years, he discussed and evaluated the regulations with the various ministers, stating that all Buddhist teachings must have norms and standards. He entrusted the Sangha Administrator Kim Gyeong-jang to order the five groups of monks and nuns to increase their existing studies, and to re-establish the governing principles, supervising and maintaining them. The precepts were recited twice a month, and transgressions were confessed according to the Vinaya (戒律). General examinations were held in spring and winter to make the monks aware of upholding and violating the precepts.巡視使(sunsisa, patrolling envoys) were also appointed to tour the various temples, earnestly propagating the Dharma, solemnly decorating the Buddhist images, and managing various Buddhist affairs as a regular practice. More than ten temples and pagodas were built separately. Kim Gyeong-jang then made a vow, saying, 'If the temples and pagodas that are built are efficacious, may they manifest extraordinary signs.' He then sensed the relics appearing in various cloths and bowls. The masses were filled with sorrow and joy, and the donations accumulated like mountains. He then bestowed precepts upon the masses, and the activities of performing good deeds became more widespread. Furthermore, the original customs and clothing of Silla were all abolished. Kim Gyeong-jang only revered the正朔(zhengshuo, the official calendar) of (Tang Dynasty), and the entire nation followed suit, completely changing the clothing of the border regions, and conforming entirely to the rituals of Tang Dynasty.
釋明導(Shimingdao)
Surname Yao, from Wuxing. From a young age, he displayed elegant qualities and was different from the crowd. During the chaos at the end of the Sui Dynasty, his parents passed away. He resolved to leave home and vowed to protect the Dharma. He sought everywhere, pursuing the precepts of Maitreya.
貞觀初。行達陳州。逢敕簡僧。唯留一導。以德聲久被。遂應斯舉。雖蒙榮聞。意所遺之。乃嘆曰。出家弘濟。豈滯一方。乃翻然遠征。棄擲寺宇。至爍礪二師座下。餐稟幽奧。未盈涼暑。聲聞超挺。因令覆述。縱達無遺。學門義侶。莫不推挹。龍朔二年。道行夙彰。奉敕別住東都天宮寺。麟德元年。上造老子像。敕送芒山。仍令洛下文物備列。時長吏韓孝威。妄托天威。黃巾扇惑。私囑僧尼。普令同送。威遂勒州部二十二縣五眾通集洛州。各事幢幡。剋日齊舉。導出眾對曰。佛道二門。由來天絕。邪正位殊。本自碩異。如何合雜雷同。將引既無別來。不敢聞命。威大怒曰。是何道人。輒拒國命。乃使人脫導袈裟。將行禁劾。導曰。袈裟來度所著。非來不可妄除。無來令僧送道。所以不違國命。威怒曰。道人有不送天尊者出。導即挺身獨立。預是僧尼同時總往導所。威怒曰。道人慾反。導應聲語六曹官人曰。長吏總召僧尼。唱反此則。長吏自反。眾僧不反。須告御史。導等一時崩出。威大忙懼。降階屈節。慚謝而止。因僧大集。檢試度人。天宮餉食。過中乃至。僧有不量時景者。取而進啖。導曰。諸大德並佛法遺寄。天下楷模。非時之食。對俗而啖。公違法律。現法滅緣。冒妄聖凡。一至於此。眾並愧之。因索水清漱
。月餘不食。悲慨正法凋淪相及。道俗苦勸。方乃進餅。年六十餘。東夏英髦。一期咸集。
釋道興
姓劉。本住秦州。八九歲時。常念出家。年十九。決意詣大光寺。僧眾愍之。二親苦求。眾為解喻。便許剃落。時天下大亂。賊寇交橫。死者山積。興為沙彌。語諸徒曰。人身難得。持戒第一。母為賊掠將去。離城六十里。興沒命尋逐。至已被傷未絕。賊見曰。此僧誠為至孝。逐母至此。便不盡命。乃揹負母還城。城中咸怪。賊路兇險。何因得返。避難投蜀。至河池縣。逢贊皇公。蒙被安慰。送至梁州。年滿進具。常行蘭若。頭陀乞食。智舜律師。當衢講匠。依聽五遍。便能覆述。每有異見。舜深奇之。后還蜀川。廣聽經論。不爽光陰。又于江禪師下。稟受禪道。以為徴心要術。自舜沒後。接講律筵。每講律部。及發菩提心。以此勵眾。聽者垂泣。四遠來投。於時官府急切。不許客住。諸寺無停者。咸來即安撫。寺主曰。依官制不許。何得停之。興曰。官不許容針。私容車馬。寺主豈不聞耶。寺主大怒曰。年少不用我語。興曰。此三寶也。敬則見善。嫌則感惡。寺主憤恚還房。眼看袈裟不見。又往三門王家會受飯。謂言是血食。人喻之竟不食返寺。向興懺悔。尋終行蘭若。時鬼來惱亂。興出繩床。鬼退。
為受三歸已。為禮佛名。鬼亦隨禮。貞觀中。青城戴令來暮。欲與興同房宿。夜中眠驚。走出房外。云見一赤衣僧。執杖打背。云何因在此宿。以火照背。如三指大。隱軫赤色。因求悔過。興遇疾甚。聞室中音樂聲。自此便差。常禮千佛。日別一遍。永徽三年。玄奘法師。送舍利令供養。興獲已。于房內立道場。發正愿曰。若一生傳法。並禮賢劫千佛。如契聖心。請放光明。如語一室併爲金色。以顯慶四年月日。終於福勝。春秋六十有七。
釋光儀
姓李。本唐宗室。父瑯玡王。與越王起兵。欲複本朝。中興帝道。不克。天后族誅之。儀方在襁褓中。乳母負之而逃。后數年。則天竊聞瑯玡有子在民間。購之逾急。乳母將至扶風界中。鬻女工以自給。儀年八歲。狀貌不群。神悟超拔。乳母疑遭貌取而敗。且極憂疑。乃造布襦。置錢于腰腹間。于桑林下。告之令去。敕搜不慢。吾慮俱死。無益於事。汝聰穎必可自立。或一旦富貴。無忘老姥。言迄對泣。儀慟不自勝。乳母從此而逝矣。儀茫然。行至逆旅。日暮尋逕。擬投村墅。遇一老僧呼曰。爾小子。汝今一身。家已破滅。將奚所適。儀敬愕佇立。老僧又曰。出家閑曠。且無憂畏。小子欲之乎。儀曰。素所愿也。老僧因攜其手。至大樹陰。令禮十方佛。歸依常
【現代漢語翻譯】 現代漢語譯本 為受三歸（皈依佛、法、僧三寶）已，便禮拜諸佛名號。鬼也跟隨著一起禮拜。貞觀年間（627-649），青城的戴令來在傍晚時分，想要和興法師同房住宿。夜裡在睡夢中驚醒，跑出房外，說看見一個穿紅衣的僧人，拿著杖打他的背，問他為何在此住宿。用火照看他的背部，有三個手指大小的隱約紅色痕跡。因此請求懺悔過錯。興法師後來得了重病，聽到房間里有音樂的聲音，從此病就好了。他經常禮拜千佛，每天一遍。永徽三年（652），玄奘法師送來舍利子供養。興法師得到舍利子后，在房內設立道場，發下誓願說，如果一生傳揚佛法，並且禮拜賢劫千佛，如果契合聖意，請放出光明，像照亮整個房間一樣都變成金色。在顯慶四年（659）圓寂于福勝寺，享年六十七歲。
釋光儀
光儀法師姓李，原本是唐朝宗室，父親是瑯琊王。瑯琊王與越王起兵，想要恢復唐朝，重振帝業，沒有成功。武則天將他們滅族。光儀當時還在襁褓之中，乳母揹著他逃走。幾年后，武則天暗中聽說瑯琊王有兒子在民間，懸賞捉拿非常緊急。乳母將他帶到扶風境內，靠做女工來維持生計。光儀八歲時，相貌出衆，神情領悟力超群。乳母擔心因為相貌而被發現，非常憂慮，於是做了件布襖，把錢放在他的腰腹之間，在桑樹林下，告訴他讓他離開。官府搜查嚴厲，我擔心我們都會死，對事情沒有幫助。你聰穎一定可以自立，或許有一天富貴了，不要忘記老身。說完相對哭泣。光儀悲痛得不能自已。乳母從此離去了。光儀茫然無措，走到旅店，天黑了尋找小路，打算投奔村莊。遇到一位老僧呼喚他說，你這小子，你現在孤身一人，家已經破滅，將要到哪裡去？光儀敬畏地站立著。老僧又說，出家清閑曠達，而且沒有憂愁畏懼，小子你願意嗎？光儀說，這是我一直以來的願望。老僧於是拉著他的手，到大樹陰涼處，讓他禮拜十方佛，皈依常住。
【English Translation】 English version Having taken the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha), he then paid homage to the names of all Buddhas. Even ghosts followed along in worship. During the Zhenguan era (627-649), Dai Linglai of Qingcheng came in the evening, wanting to share a room with Dharma Master Xing. He awoke in fright in the middle of the night and ran out of the room, saying he saw a red-robed monk striking his back with a staff, asking why he was staying there. When his back was illuminated with fire, there were faint red marks the size of three fingers. Therefore, he sought repentance for his transgressions. Dharma Master Xing later became seriously ill, but he heard the sound of music in the room, and from then on, he recovered. He often prostrated to the Thousand Buddhas, once every day. In the third year of Yonghui (652), Dharma Master Xuanzang sent relics for offering. After Dharma Master Xing received the relics, he established a Dharma platform in his room and made a vow, saying, 'If I propagate the Dharma throughout my life and pay homage to the Thousand Buddhas of the Bhadrakalpa, and if it accords with the holy mind, please emit light, like illuminating the entire room with gold.' He passed away at Fusheng Temple in the fourth year of Xianqing (659), at the age of sixty-seven.
釋光儀 (Shi Guangyi)
釋光儀 (Shi Guangyi)'s surname was Li, and he was originally a member of the Tang Dynasty imperial family. His father was the Prince of Langya. The Prince of Langya and the Prince of Yue raised an army, wanting to restore the Tang Dynasty and revive the imperial cause, but they were unsuccessful. Empress Wu Zetian exterminated their clan. Guangyi was still in infancy at the time, and his wet nurse carried him away to escape. Several years later, Wu Zetian secretly heard that the Prince of Langya had a son among the common people, and the reward for his capture became increasingly urgent. The wet nurse took him to the territory of Fufeng, relying on needlework to support themselves. When Guangyi was eight years old, his appearance was outstanding, and his spirit and understanding were extraordinary. The wet nurse worried that they would be discovered because of his appearance and was very anxious, so she made a cloth jacket and placed money in his waist and abdomen. Under the mulberry forest, she told him to leave. 'The government's search is strict, and I fear we will both die, which will not help matters. You are intelligent and will surely be able to support yourself. Perhaps one day you will become rich and noble, do not forget this old woman.' After speaking, they wept together. Guangyi was overwhelmed with grief. The wet nurse then departed. Guangyi was at a loss, walking to an inn, and as it grew dark, he searched for a path, intending to seek refuge in a village. He encountered an old monk who called out to him, 'Young boy, you are now alone, your family has been destroyed, where are you going?' Guangyi stood respectfully. The old monk then said, 'Leaving home is leisurely and carefree, and there is no worry or fear, young boy, would you like to?' Guangyi said, 'This has always been my wish.' The old monk then took his hand and led him to the shade of a large tree, instructing him to pay homage to the Buddhas of the ten directions and take refuge in the permanent.
住佛法僧已。因削其䰂。又出袈裟。以披服之。小大稱其體。其執持收掩。猶如幾夏比丘。老僧喜曰。此習性使然。善持僧行。遂指東北曰。去此數里有伽藍。汝直詣彼。謁寺主云。我使汝為其弟子也。言畢。老僧欻然亡矣。方知聖僧也。儀如言趨彼。寺主駭其言。因留之。經十年。儀已洞明經律。善其禪觀。屬中宗即位。唐室復興。敕求瑯玡王后。儀方向寺僧言之。時眾大駭。因出詣扶風李使君。即儀之諸父也。見之悲喜。乃舍之於家。方以狀聞。固請不可。使君有女。年齒相侔。一見儀而心悅。愿致情曲。儀恐懾而避焉。他日會使君夫人。出其女靚妝麗服。從者越多。來而逼之。儀固拒百端。終不屑就。紿之曰。身不潔。請沐浴待命。女許諾。方令具湯沐。女出。因閉關。女還排戶。既不得入。自牖窺之。方持削髮刀。顧而言曰。有於此根。故為欲逼。今若除此。何逼之為。女懼止之不可。遂斷其勢。投之於地。儀亦悶絕。戶既不開。俄而使君夫人俱到。女實情具告。遂破戶視之。漸蘇。命醫工舁歸蠶室。以火燒地。苦酒沃之。坐之於上。以膏傳之。月餘瘡愈。使君奏儀是瑯玡王子。有來命驛置至京。引見慰問。優賚豐洽。詔襲父爵。儀懇讓。誓願為僧。確乎不拔。中宗來令領徒。任置蘭若。自恣化方。儀性好終
【現代漢語翻譯】 現代漢語譯本 安頓好佛、法、僧三寶后，老僧為王子剃除了頭髮，又拿出一件袈裟給他穿上，大小正合身。王子拿著袈裟，舉止合規，就像一位久經修行的比丘（佛教出家男眾）。老僧高興地說：『這是習性使然啊，能很好地遵守僧人的行爲規範。』於是指著東北方向說：『離這裡幾里路有一座伽藍（寺廟），你直接去那裡，拜見寺主，就說我讓你做他的弟子。』說完，老僧忽然圓寂了。王子這才知道他是聖僧。於是按照老僧的話前往那座寺廟。寺主驚訝於他的話，於是留下了他。 經過十年，王子已經透徹地明白了經律，擅長禪定觀想。恰逢中宗（唐中宗，705-710在位）即位，唐朝（618-907）復興，下詔尋找瑯琊王的後代。王子於是向寺里的僧人說了這件事。當時眾人都很驚訝。於是他前往扶風拜見李使君，也就是王子的各位叔父。叔父見到他悲喜交加，於是把他安置在家裡，然後把情況上報朝廷，堅決請求不要讓他還俗。李使君有個女兒，年紀和王子相仿，一見到王子就心生愛慕，願意表達愛意。王子感到害怕而躲避她。 後來有一天，李使君夫人帶著女兒，打扮得漂漂亮亮，帶著很多隨從，前來逼迫王子。王子堅決拒絕，始終不肯答應。他哄騙那個女子說：『我身體不潔，請讓我沐浴后再聽從吩咐。』女子答應了。王子於是讓人準備洗澡水，女子出去后，王子就關上了門。女子回來拍打門，進不去，就從窗戶往裡看，王子正拿著剃刀，回頭說：『就是因為有這個東西，才會被慾望逼迫。現在如果除掉它，還會有什麼逼迫呢？』女子害怕阻止不了他，於是王子就自己閹割了。然後昏了過去。門打不開，不久李使君和夫人都趕到了，女子把實情都說了出來。於是他們打破門進去看，王子漸漸甦醒。他們命醫生用轎子把他抬到蠶室（療養室），用火燒熱地面，用苦酒澆在地上，讓王子坐在上面，用藥膏塗抹傷口。一個月后，傷口痊癒。李使君上奏說王子是瑯琊王子，朝廷派驛站的馬車把他送到京城，皇帝引見慰問，賞賜豐厚。皇帝下詔讓他繼承父親的爵位，王子懇切推讓，發誓要當僧人，意志堅定不可動搖。中宗皇帝下令讓他帶領僧眾，允許他隨意選擇寺廟，自由弘揚佛法。王子天性喜歡安靜。
【English Translation】 English version After settling the Buddha, Dharma, and Sangha (the three jewels of Buddhism), the old monk shaved the prince's head and then took out a kasaya (monk's robe) for him to wear, which fit him perfectly. The prince held the kasaya and behaved properly, like a well-trained Bhikkhu (Buddhist monk). The old monk happily said, 'This is due to his inherent nature; he can well abide by the monastic rules.' Then, pointing to the northeast, he said, 'A few miles from here is a Garan (monastery). Go directly there and see the abbot, telling him that I sent you to be his disciple.' After saying this, the old monk suddenly passed away. Only then did the prince realize that he was a holy monk. So, he went to the monastery according to the old monk's words. The abbot was surprised by his words and kept him there. After ten years, the prince had thoroughly understood the sutras and precepts and was skilled in meditation. It happened that Emperor Zhongzong (reigned 705-710) ascended the throne, and the Tang Dynasty (618-907) was restored. An edict was issued to find the descendants of the Prince of Langya. The prince then told the monks in the monastery about this matter. At that time, everyone was very surprised. So he went to Fufeng to see Li Shijun, who was the prince's uncle. The uncle was filled with mixed feelings of sorrow and joy upon seeing him, so he settled him in his home and then reported the situation to the court, firmly requesting that he not be forced to return to secular life. Li Shijun had a daughter, about the same age as the prince, who fell in love with the prince at first sight and was willing to express her affection. The prince was frightened and avoided her. Later one day, Li Shijun's wife brought her daughter, dressed beautifully and with many followers, to force the prince. The prince firmly refused and never agreed. He coaxed the woman, saying, 'My body is unclean; please let me bathe and then I will obey your orders.' The woman agreed. The prince then had someone prepare bathwater, and after the woman left, he closed the door. The woman returned and knocked on the door, but could not enter, so she looked through the window. The prince was holding a razor, turned his head, and said, 'It is because of this that I am forced by desire. Now if I remove this, what force will there be?' The woman was afraid that she could not stop him, so the prince castrated himself. Then he fainted. The door could not be opened, and soon Li Shijun and his wife arrived. The woman told the truth. So they broke the door and went in to see, and the prince gradually woke up. They ordered the doctor to carry him to the silkworm room (a recovery room), heated the ground with fire, poured bitter wine on the ground, and had the prince sit on it, applying ointment to the wound. After a month, the wound healed. Li Shijun reported that the prince was the Prince of Langya, and the court sent a post station carriage to take him to the capital. The emperor received him and comforted him, bestowing generous rewards. The emperor issued an edict to let him inherit his father's title, but the prince earnestly declined, vowing to become a monk, his will firm and unwavering. Emperor Zhongzong ordered him to lead the monks, allowing him to choose any monastery at will and freely propagate the Dharma. The prince was by nature fond of tranquility.
南山。因居法興寺。于諸谷口。造庵寮蘭若。凡數十處。道聲馳遠。談說動人。或山行十里間。緇素侍者。常數千百人。迎候瞻待。儀恒居寂定。或言將來事。以決吉兇。必無差忒。人益歸之。開元二十三年六月二十三日。囑累弟子。當謹護身口。勿事諠嘩。祖師意無別事。靜則真法現前。此外提唱。皆不獲已。言極激切。因北首而臥。枕肱右脅著席而亡。
釋志賢
姓江。建陽人。夙心剛整。幼且成規。既出家。尋加戒品。抗節修心。不違律范。大寶元年。于本州佛跡巖。承事道一禪師。汲水拾薪。惟務勤苦。遊方。見金華山赤松洞。是黃初平叱石羊之地。鬱林峻嶺。泉湖百步許。意樂幽奇。既棲巔頂。野老負香粇蔬茹以供之。時天大旱。賢望空擊石。曼罵諸龍曰。若業龍無能為也。其菩薩龍王。胡不遵佛來。救百姓乎。敲石才畢。霈然而作。婺人咸悅。后游長安。名公碩德。列請為大寺功德之師。賢悚然不顧。明日遂行。登五臺。尋止太原甘泉寺。道俗請學禪理者繼至。
釋圓觀
居於洛宅。率性疏簡。或勤梵學。而好治生。獲田園之利。時謂之空門猗頓。此外施為絕異。且通音律。大曆末。與李源為忘形之友。源父憕居守。天寶末陷於賊中。遂將家業。舍入洛城北慧林寺。但日給一器
【現代漢語翻譯】 現代漢語譯本： 南山律師住在法興寺，在各個谷口建造庵寮蘭若，總共有幾十處。他的道行聲名遠播，談論佛法引人入勝。有時在山中行走十里路，跟隨他的出家和在家弟子常常有數千人，迎接侍候。他的儀態總是保持寂靜禪定。有時預言將來的事情，以此來判斷吉兇，必定沒有差錯，人們更加歸順他。開元二十三年（735年）六月二十三日，他囑咐弟子們，應當謹慎保護身口意，不要喧譁吵鬧。祖師的意旨沒有別的事情，安靜就能使真正的佛法顯現。除此之外的提倡，都是不得已而為之。言辭非常懇切。於是頭朝北邊躺下，用右臂枕著頭，右側身貼著蓆子去世。
釋志賢
姓江，是建陽人。從小就心性剛強正直，年幼時就很有規矩。出家后，隨即受了具足戒。堅守節操，修養心性，不違背戒律規範。大寶元年（958年），在本州的佛跡巖，侍奉道一禪師，打水拾柴，只致力於勤勞刻苦。後來遊歷四方，看見金華山的赤松洞，是黃初平（指黃大仙）呵斥石頭變成羊的地方。那裡鬱鬱蔥蔥，山嶺險峻，泉水湖泊大約有一百步。他喜歡那裡的幽靜奇特，於是住在山頂。鄉下的老人揹著香、米和蔬菜來供養他。當時天大旱，志賢對著天空敲打石頭，責罵眾龍說：『如果是業龍，就沒有能力作為。那些菩薩龍王，為什麼不遵從佛的旨意來拯救百姓呢？』敲完石頭，大雨就傾盆而下，婺州的人們都非常高興。後來他遊歷長安，許多有名望的官員都請他擔任大寺的功德之師。志賢非常害怕，沒有答應，第二天就離開了。登上五臺山，後來住在太原的甘泉寺。向他請教禪理的僧人和俗人接連不斷。
釋圓觀
住在洛宅，天性率真簡樸。有時勤奮學習佛法，又喜歡經營生計，獲得田園的利益，當時人們稱他為空門中的猗頓（春秋時期的富商）。此外他的所作所為非常獨特，而且精通音律。大曆末年，與李源成為不分彼此的朋友。李源的父親李憕擔任地方長官，天寶末年被叛賊所俘虜，於是將家業捐獻給洛城北邊的慧林寺，只要求每天供給一器食物。
【English Translation】 English version: Nanshan resided at Faxing Monastery, constructing hermitages and aranyas in various valley entrances, totaling several dozen places. His reputation for the Dao spread far and wide, and his discussions of the Dharma were captivating. Sometimes, when traveling ten miles in the mountains, the monastic and lay followers accompanying him often numbered in the thousands, welcoming and attending to him. His demeanor always maintained serene samadhi. Occasionally, he would predict future events to determine good or bad fortune, and it was invariably accurate, leading people to increasingly turn to him. On the twenty-third day of the sixth month of the twenty-third year of the Kaiyuan era (735 AD), he instructed his disciples to carefully guard their body, speech, and mind, and to avoid clamor and noise. The Patriarch's intention is nothing more than this: stillness allows the true Dharma to manifest. All other teachings are given only as a last resort. His words were extremely earnest. Then, he lay down with his head facing north, using his right arm as a pillow, and passed away lying on his right side.
釋 Zhixian
His surname was Jiang, and he was from Jianyang. From a young age, he possessed a strong and upright character, and he was well-behaved even in his youth. After leaving home, he immediately received the full precepts. He upheld his integrity, cultivated his mind, and did not violate the precepts. In the first year of the Dabao era (958 AD), at the Foji Rock in his home prefecture, he served Chan Master Daoyi, drawing water and gathering firewood, focusing solely on diligence and hard work. Later, while traveling, he saw the Chisong Cave on Mount Jinhua, the place where Huang Chuping (referring to Huang Daxian) scolded stones and turned them into sheep. There, the mountains were lush and steep, and the spring-fed lake was about a hundred paces away. He delighted in the secluded and unique scenery, so he resided on the mountaintop. Local elders carried incense, rice, and vegetables to provide for him. At that time, there was a great drought, and Zhixian struck the stones towards the sky, scolding the dragons, saying, 'If you are karma dragons, you have no ability to act. Why do those Bodhisattva Dragon Kings not follow the Buddha's will to save the people?' As soon as he finished striking the stones, heavy rain poured down, and the people of Wu were very happy. Later, he traveled to Chang'an, and many prominent officials invited him to be the Merit Master of a large temple. Zhixian was very alarmed and did not accept, leaving the next day. He ascended Mount Wutai and later resided at Ganquan Temple in Taiyuan. Monastics and laypeople who sought to learn Chan principles from him came in an endless stream.
釋 Yuanguan
He lived in Luozhai, and his nature was straightforward and simple. Sometimes he diligently studied the Dharma, and he also liked to manage his livelihood, obtaining benefits from fields and gardens. At that time, people called him the Yidun (a wealthy merchant in the Spring and Autumn period) of the Buddhist community. In addition, his actions were very unique, and he was also proficient in music. At the end of the Dali era, he became close friends with Li Yuan. Li Yuan's father, Li Cheng, served as a local official, and at the end of the Tianbao era, he was captured by rebels. Therefore, he donated his family property to Huilin Temple north of Luocheng, only requesting that he be provided with one vessel of food each day.
。隨僧眾飲食而已。如此三年。忽約觀游蜀。青城峨眉等山洞求藥。觀欲游長安。由斜谷路。李欲自荊入峽。爭此二途。半年未決。李曰。吾已不事王侯。不願歷兩京道。觀曰。行無固必。請從子命。遂自荊上峽。行次南浦泊舟。見數婦女。絳達錦襠。負罌而汲。觀俯首而泣曰。某不欲經此者。恐見此婦人也。李曰。自上峽來。此徒不少。奚獨泣為。觀曰。其孕婦王氏者。是某託身之所也。已逾三載。尚未解㝃。唯以吾未來故。今既見矣。命有所歸。觀死。孕婦生焉。李三日往看新兒。襁抱就明。果致一笑李泣。具告王氏。王氏厚葬觀。李常念杭州之約。至期到天竺山寺。其夜桂魄皎然。忽聞葛洪井畔。有牧童歌竹枝者。乘牛扣角。雙髻短衣。徐至寺前。乃觀也。李趨拜曰。觀公健否。曰李公真信士。我與君殊途。慎勿相近。君俗緣未盡。但且勤修不墮。即遂相見。李無由序語。望之潸然。觀又歌竹枝。杳褭前去。詞切調高。莫知所謂嘆曰。真得道之僧也。咫尺懸隔。聖凡路殊。源遂絕酒肉。不婚娶。不役童僕。常依慧林寺。寓一室隨僧齋食。
釋玄素
字道清。姓馬。潤州延陵人。生有異度。求歸釋門。父母從之。出依凈域。以如意年中。始奉制度。𨽻名于江寧長壽寺進具。晚年乃南入青山幽棲寺。因
事威禪師。伏形苦節。寒暑不易。貴賤怨親。曾無喜慍。時目之為嬰兒。行菩薩道王侯稽首。不為動搖。顧世名利。猶如幻焉。忽一日。有屠者來禮謁。自生感悟。懺悔先罪。求請素明中應供。乃欣然受之。降詣其舍。士庶驚駭稱異。素曰。佛性是同。無生豈別。但可度者。吾其度之。何異之有。天寶之初。吳越瞻仰。如想下生。楊州僧希玄。請至江北。竊而宵遁。黑月難濟。江波淼然。持舟擬風。俄頃有白光一道。引棹直渡。通波獲全。楚人相慶。佛日再輝。傾州奔赴。會於津所。人物拒道。間無立位。解衣投施。積若山丘。略不幹其懷抱。令悉充悲田之費。
釋無著
永嘉人。識度寬明。秉操貞確。留神大道。約志遊方。抵京師雲華寺。就澄觀法師。研習華嚴之教。大曆二年。入五臺山。欲觀聖人境界。五月到華嚴寺掛錫。于堂中啜茶。見老僧𥨊陋據北床。問曰子從南方來。還赍數珠請看。著乃躬度之。回視之間。失僧之所。於時神情𢠵恍。疑喜交生。曰昔僧明入此。睹石臼木杵。后得入聖寺。獲見聖賢。我願止此。其為快乎。次由般若經樓。見吉祥鳥。羽毛茜絢。雙飛于頂上。望東北鼓翼而去。明日有白光兩穗入戶。悠飏少頃。同房僧法等。見而驚怪。言曰。此何祥也。愿再現。斷眾生疑。尋睹光
【現代漢語翻譯】 現代漢語譯本 事威禪師（時間不詳），以嚴酷的修行約束自己，無論寒暑都不改變。面對地位高低、怨恨或親近之人，從未有過喜悅或憤怒的情緒。當時人們稱他為『嬰兒』，他以菩薩的行徑，即使是王侯也向他稽首，但他毫不動搖。看待世間的名利，就像看待幻覺一樣。忽然有一天，有個屠夫前來禮拜，自己產生了感悟，懺悔過去的罪過，請求禪師在吃素的日子裡到他家應供。禪師欣然接受，前往屠夫的家。士人和百姓驚駭，稱這件事為奇異。禪師說：『佛性是相同的，無生的境界又有什麼區別呢？只要是可以被度化的人，我就去度化他，有什麼不同呢？』天寶初年（742年），吳越一帶的人民瞻仰他，就像瞻仰彌勒佛下生一樣。揚州的僧人希玄，請他到江北，卻偷偷地在夜裡逃走了。在黑暗的夜晚難以渡江，江面遼闊無邊。他拿著船槳，準備借風力渡江。一會兒，有一道白光出現，引導船隻直接渡過江面，使船只得以保全。楚地的人民互相慶賀，說佛日的輝光再次照耀。全城的人都奔向渡口，聚集在那裡。人們擁擠得擋住了道路，幾乎沒有站立的地方。人們脫下衣服來佈施，堆積得像山一樣，但禪師一點也不放在心上，命令把這些錢財全部用來作為悲田的費用。
釋無著（時間不詳） 永嘉（今浙江溫州）人，見識寬廣明達，操守貞正堅定。專心於大道，立志遊歷四方。到達京師的雲華寺，跟隨澄觀法師研習《華嚴經》的教義。大曆二年（767年），進入五臺山，想要觀看聖人的境界。五月到達華嚴寺掛單。在堂中喝茶時，看見一個衣衫襤褸的老僧坐在北邊的床上，問他說：『你從南方來，還帶著數珠嗎？請拿出來給我看看。』無著於是彎腰去取數珠。回頭一看，老僧已經不見了。當時他神情恍惚，疑惑和喜悅交織在一起，說：『過去僧明來到這裡，只看到了石臼和木杵，後來才得以進入聖寺，見到聖賢。我願意住在這裡，這真是太好了。』接著，他從般若經樓，看見吉祥鳥，羽毛色彩鮮豔，兩隻鳥在樓頂上飛翔，朝著東北方向扇動翅膀飛走了。第二天，有兩道白光像稻穗一樣進入房間，悠揚地飄動了一會兒。同房的僧人法等看見了，感到驚奇怪異，說：『這是什麼祥瑞啊？希望它再次顯現，斷除眾生的疑惑。』隨即又看到了光。
【English Translation】 English version Chan Master Shiwei (dates unknown) disciplined himself with rigorous asceticism, unchanging in both cold and heat. Towards the noble and the lowly, the resentful and the dear, he never showed joy or anger. At the time, people called him 'the infant'. With the conduct of a Bodhisattva, even kings and nobles bowed to him, yet he remained unmoved. He regarded worldly fame and profit as mere illusions. One day, a butcher came to pay his respects, and spontaneously felt remorse, repenting his past sins. He requested the master to accept an alms offering at his home on a vegetarian day. The master gladly accepted and went to the butcher's house. The scholars and commoners were astonished and called it extraordinary. The master said, 'The Buddha-nature is the same. What difference is there in the realm of non-birth? Whoever can be saved, I will save them. What difference is there?' In the early years of the Tianbao era (742 AD), the people of Wu and Yue admired him as if they were looking forward to the descent of Maitreya. The monk Xixuan of Yangzhou invited him to the north of the Yangtze River, but secretly fled in the night. It was difficult to cross the river in the dark night, and the river was vast and boundless. He held the oar, preparing to use the wind to cross the river. Suddenly, a beam of white light appeared, guiding the boat directly across the river, allowing the boat to be saved. The people of Chu celebrated each other, saying that the light of the Buddha had shone again. The whole city rushed to the ferry, gathering there. People crowded the road, leaving almost no room to stand. They took off their clothes to give as alms, piling them up like mountains, but the master did not care about it at all, ordering that all the money be used for the expenses of the field of compassion.
釋 Wuzhuo (dates unknown) A native of Yongjia (present-day Wenzhou, Zhejiang), he was broad-minded and upright in character. He devoted himself to the Great Path and resolved to travel around. He arrived at Yunhua Temple in the capital and studied the teachings of the Avatamsaka Sutra under Dharma Master Chengguan. In the second year of the Dali era (767 AD), he entered Mount Wutai, wanting to see the realm of the sages. In May, he arrived at Huayan Temple and stayed there. While drinking tea in the hall, he saw an old monk in ragged clothes sitting on the north bed, who asked him, 'You come from the south, do you have prayer beads with you? Please show them to me.' Wuzhuo then bent down to take the prayer beads. When he looked back, the old monk had disappeared. At that time, he was in a daze, with doubt and joy mixed together, and said, 'In the past, the monk Ming came here and only saw stone mortars and wooden pestles, but later he was able to enter the holy temple and see the sages. I am willing to stay here, this is really great.' Next, from the Prajna Sutra building, he saw auspicious birds, with brightly colored feathers, flying in pairs on the top of the building, flapping their wings and flying towards the northeast. The next day, two beams of white light like ears of rice entered the room, floating leisurely for a while. The monks in the same room, Fa and others, saw it and were surprised and strange, saying, 'What kind of auspicious omen is this? We hope it will appear again to dispel the doubts of sentient beings.' Soon after, they saw the light again.
如前。因往金剛窟。望中致禮。方坐假𥧌。聞叱牛三聲云飲水。一翁古貌瑰形。服粗短褐。曳麻履。巾褁甚異。著乃迎執其手。問從何來。翁曰。山外求糧。問在何地。云求糧用在臺山。翻質著云。師何戾止。答曰。聞此有金剛窟。故來隨喜。翁曰。師困耶。答曰否。曰既不困憊。何輒睡乎。著曰。凡夫昏沉。胡可怪哉。曰師若昏沉。可去啜煮[荈-夕+歹]。翁指東北見精舍。相距數步余。翁牽牛前行。著躡躅而隨。至寺門喚均提三聲。童子應唯開闔。年可十四五。垂髮齊眉。衣褐襦。牽牛入寺。見其地儘是琉璃。堂舍廊廡。皆耀金色。其間華靡。非人間之制度。翁踞白。牙床。指錦墩。揖著坐。童子捧二甌茶。對飲畢。擎玳瑁器。滿中酥酪。各賦一匙。著咽之。如有所證。豁然悟宿事焉。翁曰。師出家來。何營何慮乎。答曰。有修無證。大小二乘。染指而已。曰未知初出家時。求何心。著云。求大乘菩提心。曰師以初心修即得。又問。齒﨟幾何。云三十一。翁云。師年三十八。其福根荄植此地而榮茂。且徐徐下山。好尋道路。勿傷厥足。吾年老朽。從山外來。困極欲偃息也。著曰。請寓一宵可乎。曰不可。緣師有兩伴相隨。今夜不見師歸。憂愁曷已。此乃師。有執情在。著曰。瞿曇弟子。有何執處。雖然有伴。不
【現代漢語翻譯】 現代漢語譯本： 如前。我前往金剛窟（指一個山洞的名字）。在遠處致禮。剛坐下休息。聽到叱牛三聲，說要飲水。一位老翁，古樸的面貌，奇特的形體，穿著粗糙的短衣，拖著麻鞋，頭巾包裹得很奇特。他走過來握住我的手，問我從哪裡來。老翁說：『從山外來尋找糧食。』我問他在哪裡尋找糧食。他說：『在五臺山尋找糧食。』反過來問我：『法師為何停留在這裡？』我回答說：『聽說這裡有金剛窟（指一個山洞的名字），所以來隨喜。』老翁說：『法師困了嗎？』我回答說：『不睏。』老翁說：『既然不睏，為何總是睡覺呢？』我說：『凡夫容易昏沉，這有什麼奇怪的呢？』老翁說：『法師如果昏沉，可以去喝點煮好的茶。』老翁指著東北方向，看到一座精舍，相距幾步遠。老翁牽著牛走在前面，我跟隨著他的足跡。到了寺門，他喊了三聲『均提』。一個童子應聲打開門，年齡大約十四五歲，頭髮垂到眉毛，穿著褐色的短襖。他牽著牛進入寺廟。我看到這裡到處都是琉璃，殿堂、房屋、走廊，都閃耀著金色的光芒。這裡的華麗，不是人間的制度。老翁坐在白色的象牙床上，指著錦緞的坐墩，請我坐下。童子捧來兩甌茶，我們對飲完畢。又端來玳瑁器皿，裡面盛滿了酥酪，每人分了一匙。我嚥下后，好像有所領悟，忽然明白了過去的事情。老翁說：『法師出家以來，在經營什麼，憂慮什麼呢？』我回答說：『有所修行，但沒有證悟，大小乘佛法，只是略微涉獵而已。』老翁說：『還不知道你最初出家時，求的是什麼心？』我回答說：『求大乘菩提心（指立志普度眾生的心）。』老翁說：『法師以最初的心修行，就能得到。』又問我：『年齡多少？』我說：『三十一歲。』老翁說：『法師三十八歲時，你的福根將在此地生根發芽，並且茂盛。你慢慢下山，好好尋找道路，不要傷了腳。我年老體衰，從山外來，困極了想休息。』我說：『請允許我在這裡住一晚可以嗎？』老翁說：『不可以。因為法師有兩位同伴跟隨，今晚不見你回去，他們會非常憂愁。這是因為法師還有執著。』我說：『瞿曇（釋迦牟尼佛的姓）的弟子，有什麼執著之處呢？雖然有同伴，但』 English version: As before. I went to the Vajra Cave (referring to the name of a cave). I paid my respects from a distance. Just as I sat down to rest, I heard three sounds of someone scolding an ox, saying it was time to drink water. An old man, with an ancient appearance and peculiar form, wearing a coarse short garment, dragging hemp sandals, and with a strangely wrapped turban, came over and took my hand, asking me where I came from. The old man said, 'Seeking grain from outside the mountain.' I asked where he was seeking grain. He said, 'Seeking grain at Mount Wutai.' He turned around and asked me, 'Why is the Dharma master staying here?' I replied, 'I heard there is a Vajra Cave (referring to the name of a cave) here, so I came to rejoice.' The old man said, 'Is the Dharma master tired?' I replied, 'No.' The old man said, 'Since you are not tired, why are you always sleeping?' I said, 'Ordinary people are prone to drowsiness, what is so strange about that?' The old man said, 'If the Dharma master is drowsy, you can go and drink some brewed tea.' The old man pointed northeast, and I saw a monastery a few steps away. The old man led the ox ahead, and I followed in his footsteps. When we arrived at the temple gate, he called out 'Junti' three times. A young boy responded and opened the gate, about fourteen or fifteen years old, with hair hanging down to his eyebrows, wearing a brown jacket. He led the ox into the temple. I saw that everything here was made of lapis lazuli, the halls, houses, and corridors, all shining with golden light. The splendor here was not of human design. The old man sat on a white ivory bed, pointed to a brocade cushion, and invited me to sit down. The boy brought two bowls of tea, and we finished drinking them. Then he brought a tortoiseshell container filled with ghee, and each of us was given a spoonful. After I swallowed it, I seemed to have realized something, and suddenly understood past events. The old man said, 'Since the Dharma master left home, what have you been managing, what have you been worrying about?' I replied, 'I have practiced, but have not attained enlightenment, I have only dabbled in the Mahayana and Hinayana Buddhist teachings.' The old man said, 'I still don't know what you were seeking in your heart when you first left home?' I replied, 'Seeking the Mahayana Bodhicitta (referring to the aspiration to liberate all sentient beings).' The old man said, 'If the Dharma master cultivates with your initial intention, you will attain it.' He then asked me, 'How old are you?' I said, 'Thirty-one years old.' The old man said, 'When the Dharma master is thirty-eight years old, your roots of blessings will take root and sprout in this land, and flourish. Slowly descend the mountain, and carefully find your way, do not hurt your feet. I am old and frail, I came from outside the mountain, and I am extremely tired and want to rest.' I said, 'Please allow me to stay here for one night, may I?' The old man said, 'No. Because the Dharma master has two companions following you, if you do not return tonight, they will be very worried. This is because the Dharma master still has attachments.' I said, 'What attachments do the disciples of Gautama (Buddha's surname) have? Although I have companions, but'
【English Translation】 As before. I went to the Vajra Cave. I paid my respects from afar. Just as I sat down to rest, I heard three sounds of someone scolding an ox, saying it was time to drink water. An old man, with an ancient appearance and peculiar form, wearing a coarse short garment, dragging hemp sandals, and with a strangely wrapped turban. He came over and took my hand, asking me where I came from. The old man said: 'Seeking grain from outside the mountain.' I asked where he was seeking grain. He said: 'Seeking grain at Mount Wutai.' He turned around and asked me: 'Why is the master staying here?' I replied: 'I heard there is a Vajra Cave here, so I came to rejoice.' The old man said: 'Is the master tired?' I replied: 'No.' The old man said: 'Since you are not tired, why are you always sleeping?' I said: 'Ordinary people are prone to drowsiness, what is so strange about that?' The old man said: 'If the master is drowsy, you can go and drink some brewed tea.' The old man pointed northeast, and I saw a monastery a few steps away. The old man led the ox ahead, and I followed in his footsteps. When we arrived at the temple gate, he called out 'Junti' three times. A young boy responded and opened the gate, about fourteen or fifteen years old, with hair hanging down to his eyebrows, wearing a brown jacket. He led the ox into the temple. I saw that everything here was made of lapis lazuli, the halls, houses, and corridors, all shining with golden light. The splendor here was not of human design. The old man sat on a white ivory bed, pointed to a brocade cushion, and invited me to sit down. The boy brought two bowls of tea, and we finished drinking them. Then he brought a tortoiseshell container filled with ghee, and each of us was given a spoonful. After I swallowed it, I seemed to have realized something, and suddenly understood past events. The old man said: 'Since the master left home, what have you been managing, what have you been worrying about?' I replied: 'I have practiced, but have not attained enlightenment, I have only dabbled in the Mahayana and Hinayana Buddhist teachings.' The old man said: 'I still don't know what you were seeking in your heart when you first left home?' I replied: 'Seeking the Mahayana Bodhicitta.' The old man said: 'If the master cultivates with your initial intention, you will attain it.' He then asked me: 'How old are you?' I said: 'Thirty-one years old.' The old man said: 'When the master is thirty-eight years old, your roots of blessings will take root and sprout in this land, and flourish. Slowly descend the mountain, and carefully find your way, do not hurt your feet. I am old and frail, I came from outside the mountain, and I am extremely tired and want to rest.' I said: 'Please allow me to stay here for one night, may I?' The old man said: 'No. Because the master has two companions following you, if you do not return tonight, they will be very worried. This is because the master still has attachments.' I said: 'What attachments do the disciples of Gautama have? Although I have companions, but'
顧戀他。又問。持三衣否。曰受戒已來持之。曰此是封執處。著曰。亦有聖教在。若許住宿。心念舍之。脫有強緣。佛故聽許。曰若依小乘無難。不得舍衣。宜從急護。翁拂襟投袂而作。著亦趨行。翁曰。聽吾宣偈。一念凈心是菩提。勝造恒沙七寶塔。寶塔究盡碎為塵。一念凈心成正覺。著俯聽凝神。謂曰。蒙宣密偈。若飲醍醐。容入智門。敢忘指決。翁喚均提。可送師去。臨行拊背曰。好去。著再折腰。與童子駢肩齊步。至金剛窟。反問著云。伊何窟乎。曰先代相傳。名金剛窟。童子曰。金剛下有何字。著惟忖。少選曰。金剛下有般若。童子唍爾。適入者般若寺也。著攜童子手。揖顧而別童子瞠目視著。如欲吐辭。著曰。送我可以言代縞帶與玉玦乎。童子送宣偈授云。面上無瞋。供養具。口裡無瞋吐妙香。心裡無瞋。是珍寶。無染無垢是真常。偈終。恍惚之間。童子及聖寺俱滅。唯見山林土石。悵悵盈懷。歔欷不已。
釋豐干
剪髮齊眉。布裘擁質。人或問止。對曰。隨時二字而已。更無他語。嘗乘虎直入松門。眾僧驚懼。口唱道歌。眾皆宗重。後於先天年中。在京兆行化。相類風狂。言則多中。先是國清寺僧廚中。有二苦行。曰寒山子。曰拾得。多於僧廚執爨。爨訖。二人晤語。潛聽者多不體解。時
【現代漢語翻譯】 現代漢語譯本 顧著留戀他。又問：『你持有三衣（僧侶的袈裟）嗎？』著回答說：『受戒以來一直持有。』翁說：『這是執著之處。』著說：『也有聖教允許在特殊情況下捨棄。如果允許住宿，心中默唸捨棄。如有特殊情況，佛也允許。』翁說：『如果按照小乘佛教，這沒有問題，但不得捨棄衣物，應該嚴加守護。』翁拂動衣襟，捋起袖子開始勞作，著也跟著趨前幫忙。翁說：『聽我說偈：一念凈心是菩提（覺悟），勝過建造恒河沙數七寶塔。寶塔最終會碎為塵土，一念凈心卻能成就正覺（完全的覺悟）。』著俯首傾聽，神情專注，說道：『承蒙宣講秘密偈語，如同飲用醍醐（最好的飲料），得以進入智慧之門，怎敢忘記您的指點。』翁叫來均提，說：『可以送這位師父走了。』臨行時拍著他的背說：『好好走吧。』著再次彎腰行禮，與童子並肩齊步而行，到達金剛窟。反問著說：『這是什麼窟？』著說：『先代相傳，名叫金剛窟。』童子說：『金剛下面有什麼字？』著沉思片刻，回答說：『金剛下面是般若（智慧）。』童子恍然大悟，原來進入的地方是般若寺。著拉著童子的手，作揖告別，童子睜大眼睛看著著，好像要說什麼。著說：『送我，可以用言語代替縞帶和玉玦（古代送別禮物）嗎？』童子送上偈語並說道：『面上無瞋（嗔恨），是最好的供養。口裡無瞋，吐出美妙的香氣。心裡無瞋，是真正的珍寶。無染無垢，才是真常（永恒不變的真理）。』偈語說完，恍惚之間，童子和聖寺都消失了，只看見山林土石，心中悵然若失，悲傷不已。
釋豐干（唐代高僧）
剪著齊眉的頭髮，穿著粗布衣服，有人問他住在哪裡，他回答說：『隨時』二字而已，沒有其他話。曾經騎著老虎直接進入松門，眾僧驚恐。他口唱道歌，眾人都很敬重他。後來在先天年間（712-713年）在京兆（唐朝首都長安）行化，行為舉止像瘋癲一樣，但說的話大多應驗。先前國清寺的僧廚中，有兩個苦行僧，名叫寒山子（唐代詩人，隱士），名叫拾得（寒山子的朋友，也是隱士），經常在僧廚中做飯。做完飯後，兩人互相交談，偷偷聽的人大多不理解他們說的話。當時
【English Translation】 English version Gu was reluctant to part with him. He further asked, 'Do you uphold the three robes (of a monk)?' Zhuo replied, 'I have upheld them since receiving the precepts.' Weng said, 'This is where attachment lies.' Zhuo said, 'There are also sacred teachings that allow for abandonment in special circumstances. If lodging is permitted, one should mentally renounce them. If there are compelling reasons, the Buddha allows it.' Weng said, 'If according to the Hinayana (Small Vehicle) tradition, there is no difficulty, but one must not abandon the robes and should diligently protect them.' Weng brushed his sleeves and prepared to work, and Zhuo also hastened to help. Weng said, 'Listen to my verse: A single thought of pure mind is Bodhi (enlightenment), surpassing the construction of countless seven-jeweled pagodas in the Ganges River. The pagodas will eventually crumble into dust, but a single thought of pure mind can achieve Samyak-sambodhi (perfect enlightenment).' Zhuo listened attentively, and said, 'I am grateful for the secret verse, like drinking Amrita (nectar of immortality), allowing me to enter the gate of wisdom. How could I forget your guidance?' Weng called Junti and said, 'You may escort this master away.' Before leaving, he patted Zhuo's back and said, 'Farewell.' Zhuo bowed again and walked side by side with the boy, arriving at the Vajra Cave. He asked Zhuo in return, 'What kind of cave is this?' Zhuo said, 'It is said to be the Vajra Cave, passed down from previous generations.' The boy said, 'What character is below Vajra?' Zhuo pondered for a moment and replied, 'Below Vajra is Prajna (wisdom).' The boy understood, realizing that the place they had entered was Prajna Temple. Zhuo took the boy's hand, bowed, and bid farewell. The boy stared at Zhuo, as if wanting to say something. Zhuo said, 'Can words replace the white silk and jade ring (ancient farewell gifts) to send me off?' The boy offered a verse and said, 'Without anger on the face is the best offering. Without anger in the mouth, one emits wonderful fragrance. Without anger in the heart is a true treasure. Without defilement and impurity is true constancy (eternal truth).' As the verse ended, the boy and the sacred temple vanished, leaving only mountains, forests, and rocks. Zhuo felt a sense of loss and sadness.
釋豐干 Shi Fenggan (Tang Dynasty Monk)
With hair cut evenly at the eyebrows and wearing a coarse cloth robe, when people asked him where he lived, he would reply with only the two words 'Suíshí (隨時, whenever/anytime),' and nothing else. He once rode a tiger directly into Songmen Temple, causing the monks to be frightened. He sang Daoist songs, and everyone respected him. Later, during the Xiantian era (712-713 AD), he traveled and transformed in Jingzhao (Chang'an, the capital of the Tang Dynasty), behaving like a madman, but his words often came true. Previously, in the kitchen of Guoqing Temple, there were two ascetic monks named Hanshanzi (寒山子, Tang Dynasty poet and recluse) and Shide (拾得, Hanshanzi's friend, also a recluse), who often cooked in the monastery kitchen. After cooking, the two would converse with each other, and those who secretly listened often did not understand what they were saying. At that time,
閭丘胤。出牧丹丘。將議巾車。苦頭疼。醫工寡效。乾造云。某自天臺來。謁使君。丘告之患。干曰。君何慮乎。便索凈器。咒水噴之。斯須覺體中頗佳。閭丘異之。乃請幹一言。定此行吉兇干曰。到任記謁文殊。閭丘曰。此菩薩何在。曰國清寺廚。執㸑洗器者是。及入山寺。問曰。此寺曾有豐干禪師。曰有。院在何所。寒山拾得復是何人。時僧道翹對曰。豐干舊院。即經藏后。今闃無人。止有虎豹時來此哮吼耳。寒拾二人。見在僧廚執役。閭丘入干房。唯見虎跡縱橫。又問。干在此有何行業。曰唯事舂穀。供僧粥食。夜則唱歌諷誦不輟。如是再三嘆嗟。乃入廚。見二人燒柴木。有圍爐之狀。閭丘拜之。二人連聲咄吒。后執閭丘手褻之。若嚶孺呵呵不已。行曰。豐干饒舌。自此二人相攜手出松門。更不復入寺焉。
寒山子者
風狂之士。隱天臺始豐縣西七十里。號為寒暗二巖。每於寒巖幽窟中居之。以為定止。時來國清寺。有拾得者。寺僧令知食堂。恒時收拾眾僧殘食菜滓。斷巨竹為筒。投藏於內。若寒山子來。即負而去。或廊下徐行。或為叫噪凌人。或望空曼罵。寺僧不耐。以杖逼逐。翻身撫掌。呵呵徐退。然發辭氣。歸於佛。理初閭丘入寺。訪問寒山。沙門道翹。驚曰。大官何禮風狂夫耶。二人連臂
【現代漢語翻譯】 現代漢語譯本 閭丘胤（人名）。出任丹丘（地名）的長官。將要乘坐官車出發時，苦於頭疼，醫生治療效果不佳。豐干（人名，禪師名號）說：『我從天臺山來，拜見使君。』閭丘胤告訴他自己的病痛。豐干說：『您有什麼可憂慮的呢？』便要來乾淨的器皿，用咒語加持水並噴灑在他身上。一會兒，閭丘胤覺得身體好多了，感到很驚異。於是請求豐干說一句話，來確定這次出行的吉兇。豐干說：『到任后，記得去拜謁文殊菩薩。』閭丘胤問：『這位菩薩在哪裡？』豐干說：『在國清寺的廚房裡，做飯洗碗的人就是。』等到閭丘胤進入國清寺，問道：『這座寺里曾經有豐干禪師嗎？』僧人回答說：『有。他的院子在哪裡？寒山（人名，寒山子的名號）和拾得（人名）又是何人？』當時的僧人道翹回答說：『豐干以前的院子，就在經藏的後面，現在空無一人，只有虎豹時常來這裡吼叫。寒山和拾得二人，現在在僧人廚房裡做工。』閭丘胤進入豐乾的房間，只見老虎的軌跡縱橫交錯。又問：『豐干在這裡有什麼作為？』回答說：『只是舂米，供給僧人粥飯，晚上就唱歌諷誦佛經不停。』像這樣再三地嘆息讚賞。於是進入廚房，看見寒山和拾得二人在燒柴，有圍著爐子的樣子。閭丘胤向他們禮拜，二人連聲呵斥，然後拉著閭丘胤的手戲弄他，像對待嬰兒一樣呵呵地笑個不停。寒山和拾得邊走邊說：『豐干饒舌。』從此二人手牽著手走出松門，再也沒有回到寺里。
寒山子（人名，是隱士的稱號）
是一位行為癲狂的人。隱居在天臺山始豐縣西七十里，被稱為寒巖和暗巖的地方。常常在寒巖幽深的洞穴中居住，作為他的住所。有時來到國清寺，有個叫拾得的人，寺里的僧人讓他管理食堂，經常收拾眾僧吃剩的飯菜殘渣，砍斷粗大的竹子做成筒，扔到裡面。如果寒山子來，拾得就揹著竹筒離開。或者在走廊下慢慢地走，或者大聲叫喊冒犯別人，或者對著天空謾罵。寺里的僧人受不了，用棍子驅趕他，他就翻身拍手，呵呵地笑著慢慢退去。然而他所說的話，都歸於佛理。當初閭丘胤進入寺廟，打聽寒山的情況，沙門道翹驚訝地說：『大人您怎麼向瘋癲的人行禮呢？』寒山和拾得二人連著手臂
【English Translation】 English version Lüqiu Yin (name). He was appointed as the governor of Danqiu (place name). When he was about to depart in his official carriage, he suffered from a headache, and the doctors' treatments were ineffective. Fenggan (name, a Chan master's title) said, 'I come from Mount Tiantai to pay my respects to the governor.' Lüqiu Yin told him about his ailment. Fenggan said, 'What do you have to worry about?' He then asked for a clean vessel, blessed water with a mantra, and sprinkled it on him. After a while, Lüqiu Yin felt much better and was amazed. So he asked Fenggan to say a word to determine the fortune of this trip. Fenggan said, 'After taking office, remember to pay homage to Manjusri Bodhisattva.' Lüqiu Yin asked, 'Where is this Bodhisattva?' Fenggan said, 'In the kitchen of Guoqing Temple, the one who cooks and washes dishes is him.' When Lüqiu Yin entered Guoqing Temple, he asked, 'Was there a Chan master named Fenggan in this temple?' The monks replied, 'Yes. Where is his courtyard? And who are Hanshan (name, Hanshanzi's title) and Shide (name)?' The monk Daoqiao at the time replied, 'Fenggan's former courtyard is behind the scripture library, now it is empty, only tigers and leopards come here to roar from time to time. Hanshan and Shide are now working in the monks' kitchen.' Lüqiu Yin entered Fenggan's room and saw tiger tracks crisscrossing everywhere. He asked again, 'What did Fenggan do here?' The reply was, 'He only pounded rice to provide porridge for the monks, and at night he sang and chanted scriptures non-stop.' He sighed and praised in this way again and again. Then he entered the kitchen and saw Hanshan and Shide burning firewood, appearing to be surrounding the stove. Lüqiu Yin bowed to them, and the two scolded him repeatedly, then held Lüqiu Yin's hand and teased him, laughing like infants. Hanshan and Shide walked and said, 'Fenggan is talkative.' From then on, the two walked hand in hand out of the pine gate and never returned to the temple.
Hanshanzi (name, a hermit's title)
is a madman. He lives in seclusion seventy miles west of Shifeng County in Mount Tiantai, in a place called Hanyan and Anyan. He often lives in the deep caves of Hanyan as his dwelling. Sometimes he comes to Guoqing Temple, where a man named Shide is in charge of the dining hall by the monks of the temple, and he often collects the leftover food scraps from the monks, cuts thick bamboo into tubes, and throws them inside. If Hanshanzi comes, Shide carries the bamboo tube away. Sometimes he walks slowly under the corridor, or shouts loudly to offend people, or curses at the sky. The monks in the temple can't stand it and drive him away with sticks, and he turns around, claps his hands, and laughs slowly as he retreats. However, his words all return to Buddhist principles. Initially, when Lüqiu Yin entered the temple and inquired about Hanshan, the monk Daoqiao was surprised and said, 'Sir, why do you pay respects to a madman?' Hanshan and Shide linked arms
。笑傲出寺。閭丘復往寒巖謁問。並送衣裳藥物。而高聲倡言曰。賊我。便身縮入巖石穴縫中。復曰。報汝諸人各各努力。其石穴縫。泯然而合。杳無軌跡。乃令僧道翹。尋其遺物。唯于林間綴葉。書詞頌。並村墅人家屋壁所。抄錄得二百餘首。今編成一集。人多諷誦。后曹山寂禪師註解。謂之對寒山子詩。
拾得者
豐干禪師。先是偶山行。至赤城道側。聞兒啼。遂尋之。見一子可數歲已來。初謂牧牛之豎。委問端倪。云無舍孤棄。豐干攜至國清寺。付與典座僧。或人來認。必可還之。后沙門靈熠攝受之。令知食堂香燈。忽於一旦。見其登座與像對槃而餐。復呼憍陳如曰。小果聲聞。傍若無人。執箸大笑。僧乃驅之。靈熠咨尊宿等。罷其堂任。且令廚內滌器。洗濯才畢。澄濾食滓。以筒盛滓。俾寒山來負去。又護伽藍神廟。每日僧廚下食。為烏鳥所取。狼藉拾得以杖樸土偶。三二下。罵曰。汝食不能護。安護伽藍乎。是夕神附夢與闔寺僧曰。拾得打我。明日諸僧說夢符同。一寺紛然。始知非常人也。時牒中州縣郡。符下云。賢士隱遁。菩薩應身。宜用旌之。號拾得為賢士。又于寺莊牧牛。歌詠呼天。當其寺僧布薩時。拾得驅牛。至僧集堂前。倚門撫掌大笑曰。悠悠者聚頭。時持律首座咄曰。風人何以喧
【現代漢語翻譯】 笑傲著離開了寺廟。閭丘再次前往寒巖拜訪，並送去衣裳藥物。他高聲說道：『賊我！』便立刻縮身進入巖石的縫隙中。閭丘說：『報答你們諸位，各自努力吧！』那石縫隨即閉合，消失得無影無蹤。於是他命令僧人道翹尋找他的遺物，只在林間綴葉上、書寫的詞頌，以及村莊人家屋壁上，抄錄到二百多首詩詞，現在編成一集，人們大多傳誦。後來曹山寂禪師（840-901）註解這些詩，稱之為《對寒山子詩》。
拾得（Śīdeva，音譯，意為「撿到」）
豐干禪師（Fēnggān Chánshī）先前偶然在山中行走，到達赤城（Chìchéng）道旁，聽到嬰兒的啼哭聲，便尋找過去。看到一個大約幾歲的孩子，起初以為是牧童，仔細詢問后，得知是無家可歸的棄兒。豐干將他帶到國清寺（Guóqīng Sì），交給典座僧人，說如果有人來認領，一定要還給他。後來沙門靈熠（Língyì）收留了他，讓他負責食堂的香燈事務。忽然有一天，看見他登上座位，與佛像相對而食，還呼喚憍陳如（Ajñāta Kauṇḍinya，佛教最早的五比丘之一）為『小果聲聞』，旁若無人，拿著筷子大笑。僧人便驅趕他。靈熠請教尊宿等，罷免了他的堂任，讓他到廚房洗滌器物。他才洗完，就澄濾食物殘渣，用竹筒盛放，讓寒山（Hánshān）來揹走。他還守護伽藍神廟，每天僧人廚房的食物，都被烏鴉鳥雀取食，弄得狼藉不堪。拾得就用棍子敲打泥土塑的偶像，打了兩三下，罵道：『你吃了卻不能守護，還守護什麼伽藍呢？』當晚，神靈託夢給全寺僧人說：『拾得打我。』第二天，眾僧所說的夢境相同，全寺上下議論紛紛，這才知道他不是普通人。當時上報中州縣郡，符文下達說：『賢士隱遁，菩薩應身，應該用旌旗表彰他。』於是稱拾得為賢士。他又在寺院的莊園里牧牛，歌唱呼天。當寺院僧人舉行布薩（Poṣadha，佛教一種懺悔儀式）時，拾得驅趕牛群，來到僧人聚集的堂前，倚著門撫掌大笑說：『悠悠眾人聚在一起。』當時持律首座呵斥道：『瘋癲之人為何喧譁？』
【English Translation】 Xiàorào left the temple with a laugh. Lüqiu visited Hányán again, bringing clothes and medicine. He loudly proclaimed, 'The thief is me!' and immediately shrank into a crack in the rock. Lüqiu said, 'Repay you all, each strive!' The rock crack then closed, disappearing without a trace. So he ordered the monk Dàoqiào to search for his belongings, only finding over two hundred poems and verses written on leaves in the forest and on the walls of village houses, which are now compiled into a collection, widely recited by people. Later, Chan Master Cáoshān Jì (840-901) annotated these poems, calling them 'Answers to Hánshān's Poems'.
Shīdeva (Śīdeva, transliteration, meaning 'picked up')
Chan Master Fēnggān (Fēnggān Chánshī) was once walking in the mountains and came to the side of Chìchéng Road, where he heard a baby crying. He searched and found a child of several years old, initially thinking he was a cowherd. Upon inquiring, he learned that the child was an abandoned orphan. Fēnggān took him to Guóqīng Temple (Guóqīng Sì) and entrusted him to the head cook, saying that if someone came to claim him, he must be returned. Later, the monk Língyì took him in and put him in charge of the incense and lamps in the dining hall. Suddenly, one day, he saw him sitting on the seat, eating opposite the Buddha statue, and calling Ajñāta Kauṇḍinya (Ajñāta Kauṇḍinya, one of the first five bhikkhus in Buddhism) 'a small-fruit Śrāvaka', acting as if no one else was there, laughing loudly while holding chopsticks. The monks drove him away. Língyì consulted the senior monks and dismissed him from his duties in the hall, instead having him wash dishes in the kitchen. As soon as he finished washing, he filtered the food scraps, put them in a bamboo tube, and had Hánshān carry them away. He also guarded the Gārama shrine. Every day, the food from the monks' kitchen was taken by crows and birds, making a mess. Shīdeva would then beat the clay idols with a stick two or three times, scolding, 'You eat but cannot protect, what kind of Gārama are you guarding?' That night, the deity appeared in a dream to all the monks in the temple, saying, 'Shīdeva beat me.' The next day, the monks' dreams were the same, and the whole temple was in an uproar, realizing that he was no ordinary person. At that time, a report was sent to the central prefectures and counties, and a decree was issued saying, 'A virtuous man is in hiding, a Bodhisattva incarnate, he should be honored with banners.' Thus, Shīdeva was called a virtuous man. He also herded cattle in the temple's estate, singing and calling to the heavens. When the monks of the temple held the Poṣadha (Poṣadha, a Buddhist confession ceremony), Shīdeva drove the cattle to the front of the hall where the monks were gathered, leaned against the door, clapped his hands, and laughed, saying, 'The leisurely people gather together.' At that time, the head of discipline scolded, 'Why is this madman making a commotion?'
礙說戒。拾得曰。我不放牛也。此群牛者。多是此寺。知僧事人也。拾得各。呼亡僧法號。牛各應聲而過。舉眾錯愕。咸思改往修來。感菩薩垂跡度脫。時道翹纂錄寒山文句。于寺土地神廟壁。見拾得偈詞。附寒山集中。
釋遺則
姓長孫。京兆長安人。則弱不雜俗。恬恬終日。而無所營。始從張懷瓘學草書。獨盡筆妙。雅耽經史。猶樂佛書。一朝捐家業。從牛頭山六祖慧忠。傳忠之道。精觀久之。以為天地無物也。我無物也。雖無物未嘗無物也。遂南遊天臺。至佛窟巖。蓋薜荔薦落葉。而尸居。飲山流。飯木實。而充虛。虎豹以為賓。麋鹿以為徒。兀然如枯。其後剫木者見之。轉相告。有慕道者曰。道者未有子弟。相率為築室。圖佛安僧。蔚為精舍。元和已來。傳則道者。又自以為佛窟學。
釋天然
少入法門。謁見石頭禪師。躬執爨三年。始遂落飾。後於岳寺希律師受戒法。造江西大寂。應答雅正。大寂甚奇之。次居天臺華頂三年。又禮國一大師。元和中。上龍門香山。與伏牛禪師。為物外交。後於慧林寺遇大寒。然乃焚木佛像以御之。人或譏之曰。我茶毗舍利。曰木頭何有。然曰。若爾者何責我乎。元和三年晨過天津橋橫臥。會留守鄭公出。呵之不去。乃徐仰曰。無寺僧。留守異之。
【現代漢語翻譯】 現代漢語譯本： 礙說戒。拾得（佛教人物名）說：『我不放牛了。』這群牛，多是寺里的知事僧人轉世的。拾得（佛教人物名）逐一呼喚已故僧人的法號，牛都應聲而過。眾人驚訝錯愕，都反思要改過自新。感念菩薩垂跡度化。當時道翹纂錄寒山（佛教人物名）的文句，在寺廟土地神廟的墻壁上，發現了拾得（佛教人物名）的偈語，附在《寒山集》中。
釋遺則（佛教人物名） 俗姓長孫，是京兆長安人。遺則（佛教人物名）從小就不與世俗同流合污，整天安靜淡泊，無所事事。起初跟隨張懷瓘學習草書，獨自領悟了筆法的精妙之處。他喜歡經史，也喜歡佛書。有一天，他捨棄家業，跟隨牛頭山六祖慧忠（佛教人物名），學習慧忠（佛教人物名）的道法。他精研觀察了很久，認為天地萬物都是空無的，『我』也是空無的，雖然空無，但並非什麼都沒有。於是他南遊天臺山，到達佛窟巖，用薜荔和落葉遮蓋身體，像死人一樣居住在那裡。他飲用山泉，吃樹上的果實來充飢。老虎和豹子成了他的朋友，麋鹿成了他的同伴。他靜止不動，就像枯木一樣。後來砍伐樹木的人看到了他，互相轉告。有仰慕道法的人說：『道者沒有弟子。』於是大家一起為他建造房屋，繪製佛像，安置僧人，使這裡成為一座精舍。元和（806-820）年以來，人們稱遺則（佛教人物名）為道者，又自稱為佛窟學派。
釋天然（佛教人物名） 從小就進入佛門，拜見石頭禪師（佛教人物名），親自掌管伙食三年，才得以剃度。後來在岳寺從希律師那裡接受戒法。他前往江西拜見大寂禪師（佛教人物名），應答文雅端正，大寂禪師（佛教人物名）非常賞識他。之後居住在天臺山華頂三年，又拜見國一大師。元和（806-820）年間，他前往龍門香山，與伏牛禪師（佛教人物名）交往。後來在慧林寺遇到大寒，天然（佛教人物名）就焚燒木製的佛像來取暖。有人譏諷他說：『我火化佛像，是爲了得到舍利。』天然（佛教人物名）說：『木頭裡哪有什麼舍利？』那人說：『如果這樣，你又何必責怪我呢？』元和（806-820）三年早上，他經過天津橋，橫臥在橋上。正好留守鄭公出行，呵斥他也不離開。於是他慢慢地仰起頭說：『我是無寺僧。』留守鄭公覺得他很奇異。
【English Translation】 English version: A'i said about precepts. Shi De (name of a Buddhist figure) said, 'I don't herd cows anymore.' These cows are mostly reincarnated knowing monks from this temple. Shi De (name of a Buddhist figure) called out the posthumous names of the deceased monks one by one, and the cows responded and passed by. The crowd was astonished and reflected on correcting their past mistakes and cultivating themselves. They were grateful for the Bodhisattva's manifestation and deliverance. At that time, Dao Qiao compiled Han Shan's (name of a Buddhist figure) writings and found Shi De's (name of a Buddhist figure) verses on the walls of the temple's land god shrine, which were attached to the 'Han Shan Collection'.
Shi Yi Ze (name of a Buddhist figure) His secular surname was Changsun, and he was from Chang'an, Jingzhao. Yi Ze (name of a Buddhist figure) was not mixed with the secular world from a young age, and he was quiet and indifferent all day long, doing nothing. At first, he learned cursive calligraphy from Zhang Huaiguan, and he alone understood the subtleties of the brushwork. He enjoyed classics and history, and he also enjoyed Buddhist books. One day, he abandoned his family business and followed Hui Zhong (name of a Buddhist figure), the sixth patriarch of Niu Tou Mountain, to learn Hui Zhong's (name of a Buddhist figure) Dharma. He studied and observed it carefully for a long time, believing that all things in heaven and earth are empty, and 'I' is also empty. Although it is empty, it is not that there is nothing. So he traveled south to Mount Tiantai and arrived at the Buddha Cave Rock, where he covered his body with creeping fig and fallen leaves, living like a corpse. He drank mountain springs and ate fruits from trees to fill his hunger. Tigers and leopards became his guests, and deer became his companions. He was motionless, like a dead tree. Later, those who cut down trees saw him and told each other. Those who admired the Dharma said, 'The Daoist has no disciples.' So everyone built a house for him, painted Buddha statues, and settled monks, making this place a monastery. Since the Yuanhe period (806-820), people have called Yi Ze (name of a Buddhist figure) a Daoist, and they have also called themselves the Buddha Cave School.
Shi Tian Ran (name of a Buddhist figure) He entered the Buddhist gate at a young age and visited Zen Master Shi Tou (name of a Buddhist figure), personally managing the kitchen for three years before he was ordained. Later, he received the precepts from Lawyer Xi at Yue Temple. He went to Jiangxi to visit Zen Master Da Ji (name of a Buddhist figure), and his answers were elegant and correct. Zen Master Da Ji (name of a Buddhist figure) appreciated him very much. After that, he lived on the Huading Peak of Mount Tiantai for three years, and he also visited Grand Master Guo Yi. During the Yuanhe period (806-820), he went to Longmen Xiangshan and associated with Zen Master Fu Niu (name of a Buddhist figure). Later, he encountered severe cold at Huilin Temple, and Tian Ran (name of a Buddhist figure) burned wooden Buddha statues to keep warm. Someone ridiculed him, saying, 'I cremate Buddha statues to obtain relics.' Tian Ran (name of a Buddhist figure) said, 'How can there be relics in wood?' The man said, 'If that's the case, why do you blame me?' In the third year of Yuanhe (806-820), he passed by the Tianjin Bridge in the morning and lay across the bridge. It happened that the garrison commander Zheng Gong was traveling and scolded him but he did not leave. So he slowly raised his head and said, 'I am a monk without a temple.' The garrison commander Zheng Gong found him strange.
乃奉束素衣兩襲。月給米麵。洛下翕然歸信。至十五年春。言吾思林泉。乃入南陽丹霞山結庵。以長慶四年六月。告門人曰。備沐浴。吾將欲行矣。乃戴笠䇿杖入。履垂一足。未及地而卒。春秋八十六。劉軻撰碑。敕謚智通。塔號妙覺。
釋齊安
姓李。實唐帝系。深避世榮。終秘氏族。安在胎。母夢日兆祥。既誕而神光下燭。數歲。有異僧款門。召見摩頂曰。鳳穴振儀。龍宮藏寶。紹終之業。其在斯乎。及丱角。亟請出家。父母順從。遂依本郡云琮禪師。年滿登具。乃詣南嶽智嚴律師。外檢律儀。內照實相。后聞南康龔公山大寂禪師。隨化度人。褁足振錫。一日造焉。大寂欣其相依。持論不倦。及其蛻去。安盡力送終。元和末。安春秋已逾七十。而游越之蕭山法樂寺。時海昌有法昕者。緇林翹楚。于放生池壖廢地。肇葺禪居。請安主之。四海蔘學者麇至。道化之盛。翕然推伏。安懸知宣宗皇帝。隱曜緇行。將來法會預誠知事曰。當有異人至此禁雜言。止橫事。恐累佛法。明日行腳僧數人蔘禮。安默識帝。遂令維那。高位安置。禮殊他等。安每接談話。益知貴氣。乃曰。貧道謬為海眾圍繞。患齋不供。就上座邊。求一供疏。帝為操翰攄辭。安覽驚悚。知供養僧赍去。所獲豐厚。殆與常度不同。乃語帝曰。
【現代漢語翻譯】 現代漢語譯本：於是（信徒們）奉獻上兩套樸素的衣服，每月供給米麵。洛陽一帶的人們都欣然歸信。到唐憲宗元和十五年（820年）春天，（丹霞天然）說他思念山林泉石，於是進入南陽丹霞山結廬隱居。在唐文宗大和長慶四年（824年）六月，（丹霞天然）告訴弟子們說：『準備沐浴，我將要走了。』於是（丹霞天然）戴著斗笠，拄著枴杖進入，一隻腳垂下來，還沒來得及著地就去世了，享年八十六歲。劉軻撰寫了碑文，朝廷追諡為智通禪師，塔號妙覺。
釋齊安
（釋齊安）姓李，實際上是唐朝皇室的後裔，他深深地避開世俗的榮華，始終隱瞞自己的氏族。齊安在母親的胎中時，他的母親夢見太陽，預示著吉祥。出生后，有神光照耀。幾歲時，有一位奇異的僧人來到門前，召見（齊安）並摩頂說：『鳳穴將要振興禮儀，龍宮將要收藏寶藏，繼承和完成（佛法）的偉業，就在這個人身上嗎？』等到（齊安）到了童年，就多次請求出家，父母順從了他的意願，於是（齊安）依止本郡的云琮禪師。到了成年，受了具足戒。於是（齊安）前往南嶽智嚴律師處，對外嚴守律儀，對內觀照實相。後來聽說南康龔公山的大寂禪師，隨緣教化世人，（齊安）便裹起腳，拄著錫杖，有一天前往拜訪。大寂禪師很高興他來依止，和他辯論佛法，不知疲倦。等到大寂禪師去世，齊安盡力送終。唐憲宗元和末年，齊安的年齡已經超過七十歲，（齊安）遊歷到越州的蕭山法樂寺。當時海昌有位名叫法昕的僧人，是僧侶中的佼佼者，在放生池旁的荒地上，開始修建禪房，請齊安來主持。四海的參學者蜂擁而至，道化非常興盛，人們都欣然推崇和信服。齊安預先知道唐宣宗皇帝，隱姓埋名在僧侶中修行，將來會主持法會，預先誠懇地告知相關人員說：『應當有不同尋常的人來到這裡，禁止雜亂的言語，制止橫生的事端，恐怕會連累佛法。』第二天，有幾位行腳僧前來參拜，齊安默默地認出了（唐宣宗），於是命令維那，用高位來安置（唐宣宗），禮遇與其他人不同。齊安每次與（唐宣宗）交談，越發知道（唐宣宗）的貴氣，於是說：『貧僧我錯誤地被大眾圍繞，擔心齋飯不夠供應，就向上座（您）那裡，求一份供養的文書。』（唐宣宗）為（齊安）操筆書寫文辭，齊安看了之後非常驚恐，知道供養僧人拿去（文書），所獲得的供養非常豐厚，幾乎與平常不同。於是（齊安）對（唐宣宗）說：
【English Translation】 English version: Thereupon, (the believers) offered two sets of simple clothes and provided rice and flour monthly. People in the Luoyang area all gladly converted and believed. In the spring of the fifteenth year of Yuanhe (820) during the reign of Emperor Xianzong of Tang, (Danxia Tianran) said that he missed the mountains, forests, springs, and rocks, so he entered the Danxia Mountain in Nanyang to build a hermitage. In the sixth month of the fourth year of Changqing (824) during the reign of Emperor Wenzong of Tang, (Danxia Tianran) told his disciples, 'Prepare for bathing, I am about to depart.' Thereupon, (Danxia Tianran) put on a bamboo hat and entered with a staff, one foot hanging down, and before it could touch the ground, he passed away, at the age of eighty-six. Liu Ke wrote the epitaph, and the court posthumously honored him as Zen Master Zhitong, with the pagoda named Miaojue.
釋 Qi'an (Shi Qi'an)
(Shi Qi'an)'s surname was Li, and he was actually a descendant of the Tang imperial family. He deeply avoided worldly glory and always concealed his clan. When Qi'an was in his mother's womb, his mother dreamed of the sun, which foreshadowed auspiciousness. After he was born, divine light shone down. When he was a few years old, a strange monk came to the door, summoned (Qi'an), and touched his head, saying, 'The phoenix cave will revive rituals, and the dragon palace will store treasures. Is the task of inheriting and completing (the Dharma) on this person?' When (Qi'an) reached childhood, he repeatedly requested to become a monk, and his parents complied with his wishes. Thereupon, (Qi'an) relied on Zen Master Yun Cong in his native county. When he reached adulthood, he received the full precepts. Thereupon, (Qi'an) went to Lawyer Zhi Yan in Nanyue, outwardly strictly observing the precepts and inwardly contemplating the true nature. Later, hearing that Zen Master Daji of Gonggong Mountain in Nankang was teaching and transforming people according to circumstances, (Qi'an) wrapped his feet, carried a tin staff, and one day went to visit. Zen Master Daji was very happy that he came to rely on him and debated the Dharma tirelessly. When Zen Master Daji passed away, Qi'an did his best to see him off. At the end of Yuanhe during the reign of Emperor Xianzong of Tang, Qi'an was already over seventy years old. (Qi'an) traveled to Fale Temple in Xiaoshan, Yuezhou. At that time, there was a monk named Faxin in Haichang, who was a leader among the monks. On the wasteland next to the release pond, he began to build a meditation room and invited Qi'an to preside over it. Scholars from all over the world flocked to him, and the Taoist transformation was very prosperous, and people gladly admired and believed. Qi'an knew in advance that Emperor Xuanzong of Tang was practicing incognito among the monks and would preside over the Dharma assembly in the future, so he sincerely informed the relevant personnel in advance, saying, 'There should be an extraordinary person coming here, prohibit miscellaneous words, and stop unexpected incidents, lest it implicate the Dharma.' The next day, several traveling monks came to pay their respects, and Qi'an silently recognized (Emperor Xuanzong), so he ordered the Vina to place (Emperor Xuanzong) in a high position, and the etiquette was different from others. Every time Qi'an talked with (Emperor Xuanzong), he increasingly knew (Emperor Xuanzong)'s noble aura, so he said, 'I, the poor monk, am mistakenly surrounded by the masses, and I am worried that the vegetarian meals are not enough, so I ask the senior seat (you) for a document of offering.' (Emperor Xuanzong) wielded the pen to write the words for (Qi'an), and Qi'an was very frightened after reading it, knowing that the monks who offered the (document) would receive very generous offerings, almost different from usual. Thereupon, (Qi'an) said to (Emperor Xuanzong):
時至矣無滯泥蟠。囑以佛法後事而去帝本憲宗第四子。穆宗異母弟也。武宗恒憚忌之。沉之於宮廁。宦者仇公武。潛施拯護俾髡髮為僧。縱之而逸。周遊天下。險阻備嘗。武宗崩。左神䇿軍中尉楊公。諷宰臣百官迎立。聞安已終。愴悼久之。來謚悟空。以御詩追悼。建塔焉。
釋唯儼
姓韓絳縣人。童齔慷慨。敏俊逸群。年十七。剃染慧照禪師。大曆八年。納戒于衡岳希操律師所。乃曰。大丈夫。當離法自凈。焉能屑屑事細行於布□耶。遂謁石頭禪師。密證心法。住藥山焉。一夜明月陟山巔大笑一聲。聲應澧陽東九十許里。其夜澧陽人。皆聞其聲。盡云是東家。明辰展轉尋問。直至藥山。徒眾云。昨夜和尚山頂大笑是歟。自茲振譽。遐邇喧傳。元和中。李翱為考功員外郎。坐李景儉謫。出為朗州刺史。翱閑來謁儼。遂成警悟。又初見儼執經卷不顧。侍者白曰。太守在此。翱性褊急。乃倡言曰。見面不似聞名。儼乃呼。翱應唯。曰太守何貴耳賤目。翱拱手謝之。問曰。何謂道耶。儼指天指凈瓶曰。云在青天水在瓶。翱於時。暗室已明。疑冰頓泮。尋有偈云。煉得身形似鶴形。千株松下兩函經。我來相問無餘說。云在青天水在瓶。又偈。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲笑一聲。
【現代漢語翻譯】 現代漢語譯本 時機已到，不要再遲疑停滯。將佛法囑託給他之後事就離開了。帝本是憲宗（公元805-820年）第四子，穆宗（公元820-824年）的異母弟弟。武宗（公元840-846年）一直對他感到畏懼和猜忌，將他沉入宮中的廁所。宦官仇公武暗中施以援救，讓他剃髮為僧，放他逃走。他周遊天下，歷經各種艱難險阻。武宗駕崩后，左神策軍中尉楊公勸說宰相百官迎接他繼位。得知安王已經去世，悲痛哀悼了很久，追諡他為悟空，並用御詩來追悼，為他建造佛塔。
釋唯儼（釋：佛教僧侶的尊稱；唯儼：人名）
姓韓，絳縣人。從小就慷慨激昂，聰敏俊秀，超越常人。十七歲時，跟隨慧照禪師剃度出家。大曆八年（公元773年），在衡岳希操律師處受戒。於是說：『大丈夫應當離開外在的法相，自我清凈，怎能拘泥於細微的修行，在布上尋求解脫呢？』於是去拜見石頭禪師，秘密地印證了心法，住在藥山。一天夜晚，明月升到山頂，他大笑一聲，聲音傳到澧陽東邊九十多里。那天晚上，澧陽的人都聽到了這個聲音，都說是東家發出的。第二天早上，輾轉詢問，一直找到藥山。徒弟們說：『昨天晚上是和尚在山頂大笑嗎？』從此聲名遠揚，遠近都傳遍了。元和年間（公元806-820年），李翱擔任考功員外郎，因李景儉的牽連而被貶謫，出任朗州刺史。李翱閑暇時拜訪唯儼，於是受到啓發而醒悟。當初李翱拜見唯儼時，唯儼拿著經卷看也不看他一眼。侍者稟告說：『太守在這裡。』李翱性情急躁，於是大聲說：『見面不如聞名。』唯儼於是呼喚李翱，李翱應聲回答『唯』。唯儼說：『太守為何貴耳賤目？』李翱拱手謝罪。問道：『什麼是道呢？』唯儼指著天空和凈瓶說：『云在青天，水在瓶。』李翱當時，如同在暗室中見到了光明，心中的疑惑像冰一樣融化了。不久寫了一首偈語：『煉得身形似鶴形，千株松下兩函經。我來相問無餘說，云在青天水在瓶。』又有一首偈語：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。』
【English Translation】 English version The time has come, do not hesitate and stagnate. After entrusting the Buddha-dharma to him, he departed. The Emperor was the fourth son of Emperor Xianzong (805-820 AD), and the half-brother of Emperor Muzong (820-824 AD). Emperor Wuzong (840-846 AD) always feared and was wary of him, and drowned him in the palace toilet. The eunuch Qiu Gongwu secretly provided assistance, had him tonsured as a monk, and let him escape. He traveled around the world, experiencing all kinds of hardships. After Emperor Wuzong died, Yang Gong, the military commissioner of the Left Shence Army, persuaded the prime minister and officials to welcome him to the throne. Upon learning that Prince An had passed away, he mourned for a long time, posthumously named him Wukong, and used imperial poems to mourn him, building a pagoda for him.
釋唯儼 (Shì Wéiyǎn) (Shì: honorific title for Buddhist monks; Wéiyǎn: personal name)
His surname was Han, and he was from Jiang County. From childhood, he was generous and passionate, intelligent and outstanding, surpassing ordinary people. At the age of seventeen, he was tonsured as a monk by Zen Master Huizhao. In the eighth year of the Dali era (773 AD), he received the precepts at the place of Lawyer Xicao of Hengyue. Thereupon he said: 'A great man should leave external dharmas and purify himself. How can he be meticulous in minor practices, seeking liberation on cloth?' He then went to visit Zen Master Shitou, secretly confirming the mind-dharma, and lived in Yaoshan. One night, the bright moon rose to the top of the mountain, and he laughed loudly, the sound reaching more than ninety li east of Liyang. That night, the people of Liyang all heard the sound, saying it came from the east. The next morning, they inquired around until they reached Yaoshan. The disciples said: 'Was it the abbot who laughed loudly on the top of the mountain last night?' From then on, his reputation spread far and wide. During the Yuanhe era (806-820 AD), Li Ao served as an assistant minister in the Ministry of Personnel. Due to the implication of Li Jingjian, he was demoted and appointed as the prefect of Langzhou. Li Ao visited Weiyan in his spare time, and was enlightened and awakened. Initially, when Li Ao visited Weiyan, Weiyan held the scriptures and did not even look at him. The attendant reported: 'The prefect is here.' Li Ao was impatient, so he exclaimed: 'Meeting him is not as good as hearing about him.' Weiyan then called out to Li Ao, and Li Ao responded 'Yes'. Weiyan said: 'Why does the prefect value ears and despise eyes?' Li Ao bowed and apologized. He asked: 'What is the Dao?' Weiyan pointed to the sky and the clean bottle, saying: 'The clouds are in the blue sky, and the water is in the bottle.' At that time, Li Ao felt as if he had seen light in a dark room, and the doubts in his heart melted like ice. Soon after, he wrote a verse: 'Refined my body into the shape of a crane, two cases of scriptures under a thousand pine trees. I come to ask, there is nothing more to say, the clouds are in the blue sky, and the water is in the bottle.' There is also a verse: 'I have chosen a secluded residence to satisfy my wild feelings, no sending off or welcoming all year round. Sometimes I go straight to the top of a solitary peak, and laugh under the moon, parting the clouds.'
儼于大和二年。合掌而寂。
釋恒政
姓周平原人。未入法前。幼入鄉校。見佛經。耽味不捨。就本州延和寺詮澄法師。受誦經法。既登戒已。問道于嵩少。決了無壅。遁跡三峰。放蕩自在。無幾入太一山中。甫行風教。學人蟻慕。太和中。文宗皇帝酷嗜蜃蛤。一日御饌中。盈柈而進。有擘不張呀者。帝觀其異。即焚香祝之。俄為菩薩形。梵相剋全。儀容可愛。遂至於金粟檀香。合以玉綿錦覆之。賜興善寺致禮。始宣問群臣。斯何瑞也。相國李公德𥙿奏曰。臣不足知惟知聖德昭應其諸佛理。聞終南山有恒政禪師。大明佛法。博聞強識。詔入宣問。政曰。貧道聞物無虛應。此乃啟沃陛下之信心耳。故契經中。應以此身得度者。即現此身而為說法。帝曰菩薩身已見。未聞說法。政曰。陛下睹此為。常非常耶。信非信耶。帝曰。希奇事。朕深信焉。政曰。陛下已聞說法了。皇情悅豫。得未曾有。敕天下寺院。各立觀音像以答殊休。因留政內道場中。累辭入山。宣住聖壽寺。至武宗即位。忽入終南。或問其故。曰吾避仇。烏可已乎哉。后終山舍。年八十七。阇維。收舍利四十九粒。以會昌三年九月四日入塔。
船子德成
節操高邈。度量不群自印心於藥山。與道吾云巖。為同道。交洎離藥山。乃謂同
【現代漢語翻譯】 現代漢語譯本： 儼于大和二年（828年）合掌圓寂。
釋恒政
俗姓周，是平原人。未出家前，年幼時進入鄉學。見到佛經，便沉溺其中，愛不釋手。於是前往本州的延和寺，向詮澄法師學習誦經之法。受戒之後，又前往嵩山、少室山問道，通達無礙。之後便隱居於三峰山，放蕩自在。不久又進入太一山中，開始宣揚佛法教化，學人如螞蟻般前來仰慕。唐文宗太和年間（827-835年），文宗皇帝非常喜歡吃蜃蛤。一天，御膳中，端上來滿滿一盤。其中有一個蛤蜊怎麼也掰不開。皇帝覺得奇怪，便焚香祝禱。頃刻間，蛤蜊化為菩薩的形象，梵相完整，儀容可愛。於是用金粟檀香木盒裝起來，用玉綿錦緞覆蓋，賜給興善寺供奉禮拜。皇帝開始詢問群臣，這是什麼祥瑞。相國李公德𥙿上奏說：『臣下見識淺薄，不能知曉，只知道這是聖上的德行感應了諸佛的道理。聽說終南山有位恒政禪師，精通佛法，博聞強識，可以詔他入宮詢問。』皇帝便下詔宣恒政入宮詢問。恒政說：『貧道聽說萬物不會無緣無故地顯現，這乃是開啟陛下信佛之心的緣由啊。所以在佛經中說，應以何種身形得度者，便現何種身形而為說法。』皇帝說：『菩薩的身形我已經見到了，但還沒聽到說法。』恒政說：『陛下看到這個蛤蜊，認為是常還是非常呢？相信還是不相信呢？』皇帝說：『這是希奇的事情，朕深信不疑。』恒政說：『陛下已經聽聞說法了。』皇帝心情愉悅，感到前所未有。於是下令天下寺院，各自設立觀音像，以答謝這特殊的祥瑞。因此將恒政留在內道場中。恒政多次辭謝，想要返回山林。皇帝便讓他住在聖壽寺。到唐武宗即位，恒政忽然進入終南山。有人問他緣故，他說：『我這是爲了避禍啊，難道可以避免嗎？』後來在山舍中去世，享年八十七歲。火化后，收取捨利四十九粒。于會昌三年（843年）九月四日入塔。
船子德成
節操高尚，氣度不凡，在藥山禪師處印證了心法，與道吾、云巖是同道。離開藥山後，便對同
【English Translation】 English version: Yan passed away in the second year of Dahe (828) with his palms together.
釋恒政 (Shì Héngzhèng) - Monk Hengzheng
His surname was Zhou, and he was a native of Pingyuan. Before entering the Dharma, he entered the village school as a child. Upon seeing Buddhist scriptures, he became engrossed and unwilling to part with them. He went to Yanhua Temple in his prefecture to study the method of reciting scriptures with Dharma Master Quancheng. After receiving the precepts, he inquired about the Dao at Mount Song and Mount Shao, resolving all obstacles. He then retreated to the Three Peaks, carefree and at ease. Soon after, he entered Mount Taiyi, where he began to propagate the Dharma, attracting scholars like ants. During the Taihe period (827-835) of Emperor Wenzong of the Tang Dynasty, the emperor had a great fondness for clam dishes. One day, a full plate was presented among the imperial dishes. There was one clam that could not be opened no matter how hard they tried. The emperor, finding it strange, burned incense and prayed. In an instant, the clam transformed into the form of a Bodhisattva, with a complete and lovely appearance. It was then placed in a box made of sandalwood and covered with jade silk brocade, and bestowed upon Xingshan Temple for worship. The emperor then asked his ministers what kind of auspicious omen this was. The Chancellor, Duke Li Gongde𥙿, reported, 'Your subject's knowledge is insufficient to know, but I only know that it is the manifestation of Your Majesty's virtue responding to the principles of all Buddhas. I have heard that there is a Chan master named Hengzheng on Mount Zhongnan, who is well-versed in the Buddha Dharma and has extensive knowledge and a strong memory. You can summon him to the palace to inquire.' The emperor then issued an edict to summon Hengzheng to the palace for questioning. Hengzheng said, 'This humble monk has heard that things do not appear without a reason. This is to inspire Your Majesty's faith in Buddhism. Therefore, in the scriptures, it is said that whoever should be saved by this form will appear in this form to preach the Dharma.' The emperor said, 'I have already seen the form of the Bodhisattva, but I have not heard the Dharma.' Hengzheng said, 'Does Your Majesty see this clam as permanent or impermanent? Do you believe or not believe?' The emperor said, 'This is a rare and wonderful thing, and I deeply believe in it.' Hengzheng said, 'Your Majesty has already heard the Dharma.' The emperor was delighted and felt unprecedented joy. He then ordered all temples in the land to erect statues of Guanyin (Avalokiteśvara) to repay this special blessing. Therefore, Hengzheng was kept in the inner monastery. Hengzheng repeatedly declined, wanting to return to the mountains. The emperor then allowed him to reside in Shengshou Temple. When Emperor Wuzong ascended the throne, Hengzheng suddenly entered Mount Zhongnan. Someone asked him the reason, and he said, 'I am avoiding calamity, can it be avoided?' Later, he passed away in a mountain hermitage at the age of eighty-seven. After cremation, forty-nine relics were collected. He was entombed in a pagoda on the fourth day of the ninth month of the third year of Huichang (843).
船子德成 (Chuánzǐ Déchéng) - Boatman De Cheng
His integrity was lofty and his measure was extraordinary. He had his mind sealed by Yaoshan (藥山 - a Zen master). He was a fellow practitioner with Daowu (道吾 - a Zen monk) and Yunyan (云巖 - a Zen monk). After leaving Yaoshan, he said to his fellow
志曰。公等應各據一方建立藥山宗旨。爾率性疏野。惟好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一人來。或堪雕琢將授生平所得。以報先師之恩。遂分。至秀州華亭。泛小舟隨緣度日。以接四方往來。人莫知其高蹈。因號船子和尚。道吾後到京口。遇夾山上堂。僧問。如何是法身。山曰。法身無相。曰如何是法眼。山曰。法眼無瑕。道吾不覺失笑。山便下座請問。適來祗對這僧話。必有不是。致上座失笑。望不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。甚處不是。望為說破。吾曰。不須說。請和尚卻往華亭船子和尚處去。山曰。此人如何。吾曰。此人上無片瓦。下無卓錐。和尚若去。須易服而往。山乃散眾束裝。直造華亭。船子才見便問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰不似。似個甚麼。山曰。不是日前法師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。被師一橈。打落水中。才上船師又曰道道。山擬開口。師又打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問拋綸擲釣。師意如何。師曰。絲懸綠水浮。定有無之意。山曰。語帶玄而無路。
【現代漢語翻譯】 現代漢語譯本： 志公（志公：南北朝時期著名僧人，禪宗人物）說：『你們應當各自佔據一方，建立藥山（藥山：指藥山惟儼禪師）的宗旨。你（指船子和尚）天性率真粗獷，只喜歡山水，以快樂的情緒來排遣自己，沒有什麼特別的才能。以後如果知道我所停留的地方，如果遇到聰明有慧根的座主（座主：寺院住持），就指派一個人來，或許可以雕琢，我將把一生所學傳授給他，以報答先師的恩情。』於是他們就此分別。船子和尚到了秀州華亭（華亭：今上海松江），乘坐小船，隨緣度日，以此接引四方來往的人，人們不知道他的高尚品格，因此稱他為船子和尚。 道吾（道吾：唐代禪僧）後來到了京口（京口：今江蘇鎮江），遇到夾山（夾山：指夾山善會禪師）上堂說法。有僧人問：『什麼是法身？』夾山說：『法身無相。』僧人又問：『什麼是法眼？』夾山說：『法眼無瑕。』道吾不覺失笑。夾山便下座請問道吾：『剛才我對那個僧人說的話，一定有什麼不對的地方，才導致上座失笑，希望您不要吝惜慈悲，指點出來。』道吾說：『和尚您雖然已經出世，但還沒有老師在。』夾山說：『哪裡不對，希望您能說破。』道吾說：『不必說，請和尚您去華亭船子和尚那裡去。』夾山問：『這個人怎麼樣？』道吾說：『這個人上無片瓦遮身，下無立錐之地。和尚您如果要去，必須換上便服前往。』 夾山於是遣散了大眾，收拾行裝，直接前往華亭。船子和尚剛一見到夾山，便問：『大德（大德：對僧人的尊稱）住在什麼寺廟？』夾山說：『寺廟我不住，住即不似。』船子和尚說：『不似，像個什麼？』夾山說：『不是日前法師（日前法師：指夾山自己）。』船子和尚問：『從哪裡學來的？』夾山說：『非耳目之所能及。』船子和尚說：『一句合頭語，萬劫系驢橛（萬劫系驢橛：比喻執著於一句死話，不能開悟）。』船子和尚又問：『垂絲千尺，意在深潭，離鉤三寸，子何不道？』夾山剛要開口，被船子和尚用船槳打落水中。剛爬上船，船子和尚又說：『道道（道道：說出來，說出來）！』夾山剛要開口，船子和尚又打。夾山豁然大悟，於是點頭三次。船子和尚說：『竿頭絲線從君弄，不犯清波意自殊。』 夾山於是問：『拋綸擲釣，師意如何？』船子和尚說：『絲懸綠水浮，定有無之意。』夾山說：『語帶玄而無路。』
【English Translation】 English version: The monk Zhi (Zhi: A famous monk during the Northern and Southern Dynasties, a figure in the Chan school) said, 'You should each occupy a region and establish the principles of Yaoshan (Yaoshan: Refers to Zen Master Yaoshan Weiyan). You (referring to Boatman Monk) are naturally uninhibited and fond of mountains and rivers, finding joy in self-entertainment, without any particular talent. Later, if you know where I am staying, and if you encounter a wise and insightful abbot (abbot: the head of a monastery), send someone to me. Perhaps they can be molded, and I will impart to them what I have learned in my life, to repay the kindness of my former teacher.' So they parted ways. The Boatman Monk arrived at Huating in Xiuzhou (Huating: Present-day Songjiang, Shanghai), traveling on a small boat, living according to circumstances, to receive people coming from all directions. People did not know his noble character, so they called him the Boatman Monk. Later, Daowu (Daowu: A Chan monk of the Tang Dynasty) arrived at Jingkou (Jingkou: Present-day Zhenjiang, Jiangsu), where he encountered Jiashan (Jiashan: Refers to Zen Master Jiashan Shanhui) giving a lecture. A monk asked, 'What is the Dharmakaya (Dharmakaya: the body of the Buddha, representing ultimate reality)?' Jiashan said, 'The Dharmakaya is without form.' The monk asked again, 'What is the Dharma eye (Dharma eye: the ability to perceive the truth)?' Jiashan said, 'The Dharma eye is without flaw.' Daowu couldn't help but laugh. Jiashan then descended from his seat and asked Daowu, 'Just now, my words to that monk must have been incorrect, causing you to laugh. I hope you will not begrudge your compassion and point it out.' Daowu said, 'Although you, venerable monk, have left the world, you still do not have a teacher.' Jiashan said, 'Where is it incorrect? I hope you can explain it.' Daowu said, 'No need to explain. Please go to the Boatman Monk in Huating.' Jiashan asked, 'What is this person like?' Daowu said, 'This person has no tile above his head and no awl to stand on below. If you, venerable monk, go, you must change into plain clothes.' Jiashan then dismissed the assembly, packed his bags, and went directly to Huating. As soon as the Boatman Monk saw Jiashan, he asked, 'Great Virtue (Great Virtue: a respectful term for monks), which temple do you reside in?' Jiashan said, 'I do not reside in a temple; residing is not like it.' The Boatman Monk said, 'Not like it, what is it like?' Jiashan said, 'Not like the Dharma Master of the other day (the Dharma Master of the other day: referring to Jiashan himself).' The Boatman Monk asked, 'Where did you learn this from?' Jiashan said, 'Beyond the reach of ears and eyes.' The Boatman Monk said, 'A single matching phrase, a donkey's tether for ten thousand kalpas (ten thousand kalpas: an extremely long period of time) (ten thousand kalpas: a metaphor for being attached to a dead phrase, unable to attain enlightenment).' The Boatman Monk then asked, 'A thousand-foot silk thread is lowered, the intention is in the deep pool, three inches from the hook, why don't you say?' Just as Jiashan was about to speak, he was knocked into the water by the Boatman Monk with an oar. As soon as he climbed back onto the boat, the Boatman Monk said again, 'Speak, speak!' Just as Jiashan was about to speak, the Boatman Monk struck him again. Jiashan suddenly had a great enlightenment, and nodded three times. The Boatman Monk said, 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the meaning is naturally different.' Jiashan then asked, 'Casting the line and throwing the hook, what is the teacher's intention?' The Boatman Monk said, 'The silk hangs floating on the green water, the intention is to determine existence and non-existence.' Jiashan said, 'The words carry mystery but there is no path.'
舌頭談而不談。師曰。釣盡江波。金鱗始遇。山乃掩耳。師曰。如是如是。乃囑曰。汝向去。直須藏身處沒軌跡。沒軌跡處莫藏身。吾二十年。在藥山。祇明斯事。汝今既得。但向深山裡。钁頭邊。覓取一個半個接續。毋令斷絕。山乃辭行。頻頻回顧。師遂喚阇黎。山乃回首。師豎起橈子曰。汝將謂別有。乃覆舟入水而逝。
九峰道旻禪師
時石霜慶諸禪師歸寂。眾請首座繼席。九峰曰。須明先師意始可。座曰。先師有甚意。峰曰。先師道。休去歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘即不問。如何是一條白練去。座曰。這個祇是明一色邊事。峰曰。元來未會先師意在。座曰。你不肯我那。但裝香來。香菸斷處。若去不得。即不會先師意。遂焚香。香菸未斷。座已脫去。峰拊座背曰。坐脫立亡。即不無先師意。未夢見在。
釋鑒空
姓齊。吳郡人。少小貧苦。惟勤于學。元和初。游錢塘。屬其荒儉。乃議求餐于天竺寺。至孤山寺西。餒甚不前。因臨流雪涕。悲吟數聲。俄有梵僧。臨流而坐。顧空笑曰。法師秀才。旅遊滋味足未。空曰。旅遊滋味。則已足矣。法師之呼。一何乖謬。蓋以空未為僧時名君房也。梵僧曰。子不憶講法華經于同。德寺乎。空曰。
【現代漢語翻譯】 現代漢語譯本： 舌頭談論卻又好像沒有談論。溈山靈佑禪師說：『釣盡了江中的魚，才能遇到金色的魚。』洪山法朗禪師於是掩住耳朵。溈山靈佑禪師說：『是這樣，是這樣。』於是囑咐洪山法朗禪師說：『你前往後，一定要在藏身的地方沒有軌跡，沒有軌跡的地方不要藏身。我二十年，在藥山（地名），只明白了這件事。你現在既然已經得到，就到深山裡，在鋤頭邊，尋找一個半個能夠接續的人，不要讓它斷絕。』洪山法朗禪師於是告辭，頻頻回頭看。溈山靈佑禪師於是叫喚侍者，洪山法朗禪師就回頭。溈山靈佑禪師豎起船槳說：『你以為還有別的嗎？』於是翻船入水而逝。 九峰道旻禪師 當時石霜慶諸禪師圓寂，大眾請首座繼承住持之位。九峰道旻禪師說：『必須明白先師的意旨才可以。』首座說：『先師有什麼意旨？』九峰道旻禪師說：『先師說，休歇去，冷冷清清地去，一念當作萬年去，像寒冷的灰燼、枯槁的樹木一樣，像古老的廟宇、沒有香火的香爐一樣，像一條白色的絲練一樣離去，其餘的我就不問了。如何是像一條白色的絲練一樣離去？』首座說：『這只是說明一色邊的事情。』九峰道旻禪師說：『原來你還不明白先師的意旨。』首座說：『你不認可我嗎？但請裝上香來，香菸斷絕的地方，如果我不能離去，就是不明白先師的意旨。』於是焚香，香菸還沒有斷絕，首座已經脫殼離去。九峰道旻禪師拍著首座的背說：『坐著死去，站著離去，這並非沒有先師的意旨，但你還沒有夢見到。』 釋鑒空（人名） 姓齊，是吳郡（地名）人。年少時貧困，但勤奮好學。唐憲宗元和（806-820）初年，遊歷錢塘（地名）。正趕上當地荒年，於是打算到天竺寺（寺廟名）求食。走到孤山寺（寺廟名）西邊，飢餓得厲害，不能前進。於是對著流水流淚，悲傷地吟了幾聲。忽然有個梵僧，在流水邊坐著，看著鑒空笑說：『法師秀才，旅遊的滋味足夠了嗎？』鑒空說：『旅遊的滋味，已經足夠了。法師的稱呼，多麼荒謬。』因爲鑑空沒有做僧人時名叫君房。梵僧說：『你不記得在同德寺（寺廟名）講《法華經》嗎？』鑒空說：
【English Translation】 English version: The tongue speaks, yet it seems to not speak. Zen Master Weishan Lingyou said, 'Fish all the waters of the river, and then you will encounter the golden carp.' Hongshan Falang Zen Master then covered his ears. Zen Master Weishan Lingyou said, 'So it is, so it is.' Then he instructed Hongshan Falang Zen Master, 'After you leave, you must be in a place of concealment where there are no traces, and do not conceal yourself where there are no traces. For twenty years, I have been at Yaoshan (place name), and I only understood this matter. Now that you have obtained it, go to the deep mountains, by the hoe, and seek out one or two people who can continue the lineage, and do not let it be cut off.' Hongshan Falang Zen Master then bid farewell, looking back frequently. Zen Master Weishan Lingyou then called the attendant, and Hongshan Falang Zen Master turned his head. Zen Master Weishan Lingyou raised the oar and said, 'Do you think there is something else?' Then he overturned the boat and entered the water and passed away. Zen Master Jiufeng Daomin At that time, Zen Master Shishuang Qingzhu passed away, and the assembly requested the head seat to succeed to the abbot's position. Zen Master Jiufeng Daomin said, 'You must understand the intention of the late master before you can.' The head seat said, 'What intention did the late master have?' Zen Master Jiufeng Daomin said, 'The late master said, 'Rest and cease, go in a cold and desolate manner, treat one thought as ten thousand years, go like cold ashes and withered wood, like an ancient temple and a censer without incense, leave like a white silk thread, the rest I will not ask. What is it to leave like a white silk thread?'' The head seat said, 'This only explains the matter of the one-color side.' Zen Master Jiufeng Daomin said, 'So you still do not understand the intention of the late master.' The head seat said, 'Do you not approve of me? Then light incense, and if I cannot leave at the place where the incense smoke breaks, then I do not understand the intention of the late master.' Then he burned incense, and before the incense smoke broke, the head seat had already shed his body and departed. Zen Master Jiufeng Daomin patted the head seat's back and said, 'To die sitting and depart standing, it is not without the intention of the late master, but you have not yet dreamed of it.' Shi Jiankong (person's name) His surname was Qi, and he was from Wujun (place name). He was poor in his youth, but diligent in learning. In the early years of the Yuanhe (806-820) period of Emperor Xianzong of Tang, he traveled to Qiantang (place name). He happened to arrive during a local famine, so he planned to seek food at Tianzhu Temple (temple name). When he reached the west of Gushan Temple (temple name), he was so hungry that he could not move forward. So he wept by the stream and sadly chanted a few lines. Suddenly, a Brahman monk sat by the stream, looked at Jiankong and smiled, saying, 'Master scholar, is the taste of traveling sufficient?' Jiankong said, 'The taste of traveling is already sufficient. The title of 'Master' is so absurd.' This is because Jiankong's name before becoming a monk was Junfang. The Brahman monk said, 'Do you not remember lecturing on the Lotus Sutra at Tongde Temple (temple name)?' Jiankong said:
生身已四十五歲。盤桓吳楚間。未嘗涉京口。又何洛中之說。僧曰。子應為飢火所燒。不暇憶故事。遂探囊出一棗大如拳許曰。此吾國所產。食之者。上智知過去未來事。下智止於知前生事耳。空饑極。食棗。掬泉飲之。忽欠呻。枕石而𥨊。頃刻乃悟憶講經于同德寺。如昨日焉。因增涕泣。問僧曰震和尚安在。曰專精未至。再為蜀僧矣。今則斷攀緣也。神上人安在。曰前愿未滿。悟法師焉在。曰豈不記香山石像前。戲發大愿乎。若不證無上菩提。必愿為赴赳貴臣。昨聞已得大將軍矣。當時雲水五人。唯吾得解脫。獨汝為凍餒之事也。空泣曰。某四十許年。日唯一餐。三十餘年。擁一褐。浮俗之事。決斷根源。何期福不完。坐于饑凍。僧曰。由師子座上。廣說異端。使學空之人。心生疑惑。戒珠曾缺。膻氣微存。聲渾響清。終不可致。質個影曲。報應宜然。空曰為之柰何。僧曰今日之事吾無計矣。他生之事。警于吾子焉。乃探缽囊。取一鑒背面皆瑩徹。謂空曰。要知貴賤之分。修短之期。佛法興替。吾道盛衰。宜一鑒焉。空覽照久之。謝曰。報應之事。榮枯之理。謹知之矣僧收鑒入囊。遂挈而去。行十餘步。旋失所在。空是夕投靈隱寺出家。受具足戒。后游名山。愈高苦節。
釋恒超
姓馮。范陽人。祖父
【現代漢語翻譯】 現代漢語譯本：我出生至今已經四十五歲了，一直在吳地和楚地一帶活動，從未到過京口，又怎麼會知道洛陽的事情呢？僧人說：『你應該是被飢餓的火焰所焚燒，沒有空閑回憶過去的事情。』於是從囊中取出一個棗，大如拳頭，說：『這是我們國家所產的，吃了它，上等智慧的人能知道過去和未來的事情，下等智慧的人也至少能知道前生的事情。』空飢餓到了極點，吃了棗，捧起泉水喝了下去，忽然打了個哈欠，靠著石頭睡著了。頃刻間醒悟，回憶起在同德寺講經的事情，就像昨天發生的一樣。因此更加涕淚橫流，問僧人說：『震和尚現在在哪裡？』僧人說：『因為專精修行還未達到極致，再次轉世為蜀地的僧人了，現在已經斷絕了攀緣之心。』又問：『神上人現在在哪裡？』僧人說：『前世的願望還沒有滿足。』又問：『悟法師現在在哪裡？』僧人說：『難道你不記得在香山石像前，開玩笑地發下大愿嗎？如果不能證得無上菩提，必定願意轉世為身居要職的大臣。昨天聽說已經做了大將軍了。』當時雲遊四方的五個人，只有我得到了解脫，只有你爲了飢寒之事所困擾。』空哭泣著說：『我四十多年來，每天只吃一頓飯，三十多年來，只穿一件粗布衣，對於世俗之事，已經決斷根源，怎麼會料到福報不圓滿，落到飢寒交迫的地步。』僧人說：『因為你在師子座上，廣泛宣說異端邪說，使學習空性的人，心中產生疑惑，戒律之珠曾經出現缺損，細微的腥膻之氣依然存在，聲音渾濁，響聲不清，終究不能達到純正的境界。本質和影像相背離，這樣的報應也是理所當然的。』空問：『現在該怎麼辦呢？』僧人說：『今天的事情我沒有辦法了，來世的事情，希望你能以此為警戒。』於是從缽囊中取出一面鏡子，正反兩面都晶瑩剔透，對空說：『想要知道貴賤的命運，壽命的長短，佛法的興盛和衰敗，我們道法的昌盛和衰落，應該照一照這面鏡子。』空看了很久，感謝說：『對於報應的事情，榮華和枯萎的道理，我完全明白了。』僧人收起鏡子放入囊中，於是拿著東西離開了。走了十幾步，忽然消失不見了。空當晚在靈隱寺出家，受了具足戒，後來遊歷名山，更加註重清苦的節操。 釋恒超 姓馮，范陽人，祖父...
【English Translation】 English version: I am already forty-five years old. I have been wandering between Wu and Chu. I have never been to Jingkou. How would I know about Luoyang? The monk said, 'You must be burned by the fire of hunger, and have no time to recall the past.' Then he took out a jujube from his bag, as big as a fist, and said, 'This is produced in our country. Those who eat it, the superior wisdom knows the past and future, and the inferior wisdom only knows the past life.' Kong was extremely hungry, ate the jujube, scooped up spring water and drank it. Suddenly he yawned, and leaned on a stone to sleep. In a moment, he woke up and remembered lecturing on scriptures at Tongde Temple, as if it happened yesterday. Therefore, he wept even more and asked the monk, 'Where is Venerable Zhen now?' The monk said, 'Because his dedicated practice has not reached the ultimate, he has been reincarnated as a monk in Shu again, and now he has cut off the mind of clinging.' He asked again, 'Where is Superior Shen now?' The monk said, 'His previous vows have not been fulfilled.' He asked again, 'Where is Dharma Master Wu now?' The monk said, 'Don't you remember making a great vow in front of the stone statue in Xiangshan? If you do not attain Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), you must be willing to be reborn as a minister in an important position. Yesterday I heard that he has become a great general.' At that time, of the five people wandering around, only I have attained liberation, and only you are troubled by hunger and cold.' Kong cried and said, 'For more than forty years, I have only eaten one meal a day, and for more than thirty years, I have only worn a coarse cloth garment. I have cut off the root of worldly affairs. How could I have expected that my blessings would be incomplete, and I would fall into hunger and cold?' The monk said, 'Because you widely preached heterodox doctrines on the lion throne, causing those who study emptiness to have doubts in their hearts. The pearl of precepts has been flawed, and a slight smell of fishiness still remains. The voice is turbid, and the sound is not clear, and ultimately cannot reach a pure state. The essence and the image are contrary to each other, and such retribution is reasonable.' Kong asked, 'What should I do now?' The monk said, 'I have no way to help you with today's affairs. I hope you will take this as a warning for future lives.' Then he took out a mirror from his bowl bag, both sides of which were crystal clear, and said to Kong, 'If you want to know the fate of nobility and baseness, the length of life, the rise and fall of the Buddha Dharma, and the prosperity and decline of our Tao, you should look at this mirror.' Kong looked at it for a long time and thanked him, saying, 'I fully understand the matter of retribution and the principle of glory and decay.' The monk put the mirror back into his bag, and then left with his things. After walking more than ten steps, he suddenly disappeared. That night, Kong became a monk at Lingyin Temple, received the full precepts, and later traveled to famous mountains, paying more attention to pure and austere conduct. Shi Hengchao Surname Feng, a native of Fanyang, grandfather...
修儒。而家富巨萬。超生而聰慧。年十五。早通六藉。猶善風騷。忽一日因。閱佛經。洗然開悟。乃嘆曰。人生富貴。喻等幻泡。唯有真乘。可登運載。遂投駐蹕寺出俗。晝夜進修。而屬師亡。遵釋氏喪儀。守禮無怠。梁乾化三年。住五臺山。受木叉戒。由是遠求名匠。阻兩河間。乃止於本州。魏博並汾之間。學大小乘經律論。計七本。龍德二年。掛錫于無棣。超曰。此則全齊舊壤鄒魯善鄰。遂止開元枷藍東北隅。置院講諸經論。二十餘年。宣導各三十餘遍。齊魯之間。造秀不遠數百里。造其門以喆難。諸公一睹超容。傍聽議論。參乎子史。證以教宗。或問因明。超答以詩一首。辭新理妙。皆悉嘆降。時郡守李君。素重高風。欲飛章舉賜紫衣。超聞驚愕。遂命筆為詩云。虛著褐衣老。浮杯道不成。誓傳經論死。不染利名生。厭樹遮山色。憐窗向月明。他時隨范蠡。一棹五湖清。李君復令人勸勉。愿結因緣。超確乎不拔。
釋法聰
姓梅。南陽新野人。八歲出家。卓然神秀。正性貞潔身形如玉。蔬藿是甘。無求滋饌。及長成立。風操逾厲凈施厚利。相從歸給。並回造經藏三千餘卷。備窮記論。年二十五。東遊嵩岳。西涉武當。所在通道。惟居宴默。因至襄陽傘蓋山。白馬泉。築室方丈。以為棲心之宅。入谷
【現代漢語翻譯】 現代漢語譯本： 釋修儒，家財萬貫，超生來就聰明，十五歲時，就精通了六藝，尤其擅長**。有一天，他偶然閱讀佛經，突然醒悟，於是感嘆道：『人生的富貴，就像虛幻的泡沫一樣。只有真正的佛法，才可以用來登載運送（眾生）。』於是，他到駐蹕寺出家。日夜精進修行，不久他的老師去世了，他遵照佛教的喪葬儀式，守喪盡禮。梁乾化三年（913年），他住在五臺山，受了木叉戒（比丘戒）。從此，他四處尋訪名師，但被兩河之間的戰亂所阻，於是就停留在本州，魏博和並汾之間，學習大小乘的經律論，總共七部。龍德二年（922年），他在無棣掛錫（指僧人雲遊四方，錫杖掛在某處，即在此處落腳）。超說：『這裡是齊國故地，鄒魯之鄉，是善良的鄰居。』於是，他停留在開元寺伽藍的東北角，設定院落講解各種經論，二十多年。宣講引導各三十多遍。齊魯一帶，前來求學的人絡繹不絕，數百里之遙。到他門下請教疑難問題的人很多，諸位士大夫一睹修儒的容貌，在一旁聽他議論，參考子史百家，用佛教的教義來印證。有人問他關於因明學（古印度邏輯學）的問題，修儒用一首詩來回答，詩的文辭新穎，道理精妙，大家都歎服。當時郡守李君，一向敬重修儒的高風亮節，想上書朝廷請求賜給他紫衣（唐代以後，僧人受朝廷重視的標誌）。修儒聽了，非常驚愕，於是提筆寫了一首詩說：『白白地穿著僧衣老去，靠著微薄的道行也成不了什麼。我發誓要傳授經論直到死去，不沾染任何名利。厭惡樹木遮擋山色，喜愛窗戶對著月亮。他日我要像范蠡一樣，乘著一葉扁舟，在五湖上自由自在地漂流。』李君又派人勸勉他，希望與他結下善緣，修儒堅決不答應。
釋法聰，姓梅，是南陽新野人。八歲出家，天資聰穎，品性端正貞潔，身形如玉。吃粗茶淡飯也覺得甘甜，不追求美味佳餚。等到長大成人，他的風度和操守更加嚴厲，清凈的佈施和豐厚的利益，都用來歸還和建造經藏，總共有三千多卷，詳細地研究了各種記錄和論述。二十五歲時，他東遊嵩山，西涉武當山，所到之處都精通佛道，只是喜歡安靜地居住。後來到了襄陽的傘蓋山、白馬泉，建造了一間方丈室，作為安身立命的住所，進入山谷。
【English Translation】 English version: 釋 Xiuru, with immense wealth, was exceptionally intelligent from birth. At the age of fifteen, he was proficient in the Six Arts, especially skilled in **. One day, while reading Buddhist scriptures, he suddenly awakened and exclaimed, 'The riches and honors of life are like illusory bubbles. Only the true Dharma can be used to carry and transport (sentient beings).' Therefore, he entered the Zhubai Temple to become a monk. He diligently practiced day and night, but soon his teacher passed away. He followed the Buddhist funeral rites and observed the mourning with utmost respect. In the third year of Qianhua during the Liang Dynasty (913 AD), he resided on Mount Wutai and received the Moksha precepts (Bhikkhu precepts). From then on, he sought out renowned teachers everywhere, but was hindered by the wars between the two rivers. So, he stayed in his native state, between Weibó and Binfen, studying the Sutras, Vinaya, and Shastras of both Mahayana and Hinayana, totaling seven texts. In the second year of Longde (922 AD), he hung his staff (referring to monks traveling around, hanging their staff indicates settling down) in Wudi. Xiuru said, 'This is the old territory of Qi, the land of Zou and Lu, and a good neighbor.' Therefore, he stayed in the northeast corner of the Kaiyuan Monastery's Sangharama, setting up a courtyard to lecture on various Sutras and Shastras for over twenty years. He lectured and guided each over thirty times. People from Qi and Lu came in an endless stream, from hundreds of miles away. Many came to his door to ask about difficult questions. The gentlemen admired Xiuru's appearance, listened to his discussions, referenced the classics and histories, and verified them with Buddhist doctrines. Someone asked him about Hetu-vidya (ancient Indian logic), and Xiuru answered with a poem. The poem's words were novel, and the reasoning was profound, and everyone praised it. At that time, the prefect Lord Li, who always respected Xiuru's noble character, wanted to submit a memorial to the court requesting to bestow upon him a purple robe (a symbol of monks being valued by the court since the Tang Dynasty). Xiuru was shocked upon hearing this, so he picked up his pen and wrote a poem saying, 'In vain, I grow old wearing a monk's robe, relying on meager Dharma practice, I cannot achieve anything. I vow to transmit the Sutras and Shastras until death, without being tainted by any fame or gain. I dislike the trees blocking the mountain scenery, and I love the window facing the moon. In the future, I will be like Fan Li, riding a small boat, freely drifting on the Five Lakes.' Lord Li sent people to persuade him again, hoping to form a good relationship with him, but Xiuru firmly refused.
釋 Facong, whose surname was Mei, was a native of Xinyě in Nanyang. He became a monk at the age of eight, with outstanding talent and upright character, his body like jade. He found sweetness in simple meals and did not seek delicacies. As he grew older, his demeanor and conduct became even stricter. He used pure offerings and generous benefits to return and build a collection of Sutras, totaling more than three thousand volumes, and studied various records and treatises in detail. At the age of twenty-five, he traveled east to Mount Song and west to Mount Wudang. Wherever he went, he was proficient in Buddhism and Taoism, but he preferred to live quietly. Later, he went to Umbrella Mountain and White Horse Spring in Xiangyang, where he built a small abbot's room as a place to settle down and entered the valley.
兩所置蘭若舍。初梁晉安王。來都襄雍。承風來問。將至禪室。馬騎將從。無故卻退。王慚而返。夜感惡夢。后更再往。馬退如故。王乃潔齋。躬盡䖍敬。方得進見。初至寺側。但睹一谷。猛火洞然。良久佇望。忽變為水。經停傾仰。水滅堂現。以事相詢。乃知爾時入水火定也。堂內所坐繩床。兩邊各有一虎。王不敢進。聰乃以手按頭著地。閉其兩目。召王令前。方得展禮。因告境內多被虎災。請求救援。聰即入定。須臾有十七大虎來至。便與受三歸戒。敕勿犯暴百姓。又命弟子。以故衣系諸虎頸。滿七日已。當來於此。王至期日。設齋眾集。諸虎亦至。便與食解布。遂爾無害。其日將王臨白馬泉。內有白龜。就聰手中取食謂王曰。此是雄龍。又臨靈泉。有五色鯉。亦就手食。云此雌龍。王與群吏嗟賞其事。大施而旋。有兇黨左右數十人。夜來劫所施之物。遇虎哮吼。遮遏其道。又見大人倚立禪室。傍有松樹。止至其膝。執金剛杵。將有守護。遂表奏聞。敕徐摛就所住處。造靈泉寺。聰住禪堂。有白鹿白雀。馴伏棲止。行往所及。慈救為先。忽遇屠者。驅豬百餘頭。聦三告曰。解脫首楞嚴。豬遂繩解散去。諸屠大怒。將事加手。並仡然不動。便歸過悔罪。因斷殺業。又于漢水漁人牽網所。如前三告。引網不得。方復歸
心。空網而返。又荊川苦旱。長沙寺遣僧至聰所請雨。使還大降。陂池皆滿。高祖遣廬陵王重請下都。確乎不許。后至廬阜。驃騎威王。因從受戒。勸請還臺。聰志存虛靜。潛溯西上。遁隱荊部神山。湘東王承聞。馳駕山門。伸師襄之禮。頻請下都。固辭不許。武陵上蜀。從受歸戒。及宣帝末臨。亦同前敬。聰每入道場。必涕泗翹。仰普賢授記。天花異香。音樂冥發。以梁大定五年九月。無疾而化。
釋貞辯
中山人。少知出塵。長誓修學。暇則刺血書經。又針血畫立觀自在像。慈氏像等。嘗因行道困息。有二天女來相撓惱。辯誓之曰。我心匪石。以神咒卻之。自此道勝。魔亦無蹤。辯負笈抵太原城聽習。時中山王氏。與後唐李氏。封境相接。虞其覘間者。并州城內。不容外僧。辯由此驅出。遂於野外古冢間宿。會武皇帝畋游。冢在圍場中。辯固不知。方將入城赴講。見旌旗騎卒縮身。還入穴中。武皇疑。令擒見。問其故。遂驗冢中敷草座案硯。疏鈔羅布。遂命入府供養。時曹太后深加仰重。辯訴于太后曰。止以學法為懷。久在王宮。不樂如梏械耳。武皇縱其自由。乃成其業。
釋妙普
號性空。漢州人。久依黃龍死心。密受心印。品格高古。氣宇宏邁。因慕船子遺風。抵秀水。結庵于青龍
【現代漢語翻譯】 現代漢語譯本： 心。空網而返。又荊川苦旱。長沙寺派遣僧人到聰那裡請求降雨。僧人返回後天降大雨。陂池都滿了。高祖派遣廬陵王再次請求他下山回都城，但他堅決不答應。後來到了廬山。驃騎威王因為跟隨他受戒，勸請他還回都城。聰一心向往虛無清靜，悄悄地向西逆流而上，遁隱在荊州的神山。湘東王承聽說后，驅車來到山門，以對待老師的禮節來拜見他，多次請求他下山回都城，但他堅決不答應。武陵王上蜀地，跟隨他受歸戒。等到宣帝末年駕臨，也像之前一樣尊敬他。聰每次進入道場，必定涕淚交流，仰望普賢菩薩授記，天花飄落，異香瀰漫，音樂在冥冥之中響起。在梁大定五年（559年）九月，無疾而終。
釋貞辯
中山人。從小就知道要脫離塵世，長大后立誓修習佛法。空閑時就刺血書寫《法華經》，又用針刺血畫成立觀自在像、慈氏像等。曾經因為行走疲睏而休息時，有兩個天女來擾亂他。貞辯發誓說：『我的心不是石頭，』用神咒驅趕她們。從此道行日勝，邪魔也無影無蹤。貞辯揹著書箱到達太原城聽講學習。當時中山王氏與後唐李氏，封地邊界相接，擔心有間諜窺探，并州城內不容許外地僧人。貞辯因此被驅逐出去，於是在野外的古墓間住宿。適逢武皇帝打獵遊玩，古墓在圍獵場中，貞辯並不知道。正要入城去聽講，看見旌旗騎兵就縮身，返回墓穴中。武皇感到疑惑，命令捉拿他來見。問明緣故后，檢驗墓中鋪設的草蓆、座位、書案、硯臺，以及疏鈔羅布。於是命令他入府供養。當時曹太后對他非常仰慕敬重。貞辯向太后訴說道：『只想以學法為懷，長久待在王宮，感覺像戴著枷鎖一樣不快樂。』武皇放縱他自由，於是成就了他的佛法事業。
釋妙普
號性空（meaning: nature of emptiness）。漢州人。長久依止黃龍死心禪師，秘密地接受了心印。品格高尚古樸，氣度宏大豪邁。因為仰慕船子德誠的遺風，到達秀水，在青龍山結庵。
【English Translation】 English version: The Mind. Returned empty-handed. Furthermore, Jingchuan suffered from severe drought. The Changsha Temple sent a monk to Cong (meaning: intelligent) to request rain. Upon the monk's return, heavy rain fell, and the ponds were filled. Emperor Gaozu sent Prince Luling to request him to return to the capital again, but he firmly refused. Later, he went to Mount Lu. Prince Wei of the驃騎 (Piàoqí, meaning: General of Agile Cavalry) received precepts from him and urged him to return to the capital. Cong's mind was set on emptiness and tranquility, and he secretly went upstream to the west, hiding in the 神山 (Shénshān, meaning: Divine Mountain) of Jingzhou. When Prince Xiangdong Cheng heard of this, he drove to the mountain gate and paid his respects as a teacher, repeatedly requesting him to return to the capital, but he firmly refused. The Prince of Wuling went to Shu and received the precepts of refuge from him. When Emperor Xuan came to the throne at the end of his reign, he also showed the same respect as before. Every time Cong entered the 道場 (Dàochǎng, meaning: place of enlightenment), he would shed tears and look up to 普賢 (Pǔxián, meaning: Samantabhadra) Bodhisattva for prophecy. Heavenly flowers fell, and strange fragrances filled the air, and music played in the darkness. In the ninth month of the fifth year of the 大定 (Dàdìng) era of the Liang Dynasty (559 AD), he passed away without illness.
釋貞辯 (Shì Zhēnbiàn)
A native of Zhongshan. He knew from a young age to leave the world, and vowed to study Buddhism when he grew up. In his spare time, he would prick his skin to write the 《法華經》 (Fǎhuá Jīng, meaning: Lotus Sutra), and also use needles to draw standing images of 觀自在 (Guānzìzài, meaning: Avalokiteśvara) and 慈氏 (Císhì, meaning: Maitreya). Once, when he was walking and resting due to fatigue, two heavenly maidens came to disturb him. Zhenbian vowed, 'My heart is not stone,' and used a divine mantra to drive them away. From then on, his practice improved, and the demons disappeared without a trace. Zhenbian carried his books to Taiyuan City to listen to lectures and study. At that time, the Wang family of Zhongshan and the Li family of the Later Tang Dynasty were adjacent to each other, and they were worried about spies. The city of Bingzhou did not allow foreign monks. Zhenbian was driven out because of this, and he stayed overnight in the ancient tombs in the wilderness. It happened that Emperor Wu was hunting and playing, and the tomb was in the hunting ground. Zhenbian did not know this. He was about to enter the city to attend a lecture when he saw the flags and cavalry and shrank back into the tomb. Emperor Wu was suspicious and ordered him to be captured and brought to him. After asking the reason, he examined the straw mat, seat, desk, inkstone, and scattered notes in the tomb. So he ordered him to be brought into the palace for support. At that time, Empress Dowager Cao deeply admired and respected him. Zhenbian complained to the Empress Dowager, 'I only want to study the Dharma. Staying in the palace for a long time feels like being shackled and unhappy.' Emperor Wu allowed him his freedom, and thus he achieved his Buddhist career.
釋妙普 (Shì Miàopǔ)
Also known as 性空 (Xìngkōng, meaning: Nature of Emptiness). A native of Hanzhou. He had long relied on 死心 (Sǐxīn, meaning: Dead Heart) of Huanglong, and secretly received the 心印 (Xīnyìn, meaning: Mind Seal). His character was noble and ancient, and his demeanor was grand and heroic. Because he admired the legacy of 船子德誠 (Chuánzǐ Déchéng, meaning: Boatman De Cheng), he arrived at Xiushui and built a hermitage on 青龍 (Qīnglóng, meaning: Azure Dragon) Mountain.
之野。別無長物。唯吹鐵笛。以自娛。好吟詠。嘗賦山居詩云。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。示眾偈曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈治太平。宋建炎初。賊徐明叛。道經烏鎮。肆意殺戮。民懼逃亡。普聞嘆曰。眾生塗炭。吾盍救之。乃荷䇿而行。直詣賊所。賊見偉異。疑必奸詭。詢其來處。答曰禪者。問何所之。云往密印寺也。賊怒欲斬。普曰。大丈夫要頭便取。奚以怒為。吾死必矣。愿得一飯。以為送終。賊奉肉。普供佛出生如常儀。曰孰當爲我文以祭。賊笑不答。普索紙筆大書曰。嗚呼唯靈。勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉至哉。賴有出塵之道。悟我之性。與其妙心。則其妙心。孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年。和光混俗。四十二臘。逍遙自在。逢人則喜。見佛不拜。笑矣乎。笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飫肉。賊徒大笑。食罷曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一
刀兩段。乃大呼斬斬。賊駭異。稽首謝過。令衛而出。於是民之廬舍少長無恙。僧問既見佛。為甚不拜。普掌之曰會么。曰不會。又掌曰。家無二。主紹興冬。自造大盆。鑿穴塞之。修其書。寄雪竇持禪師曰。吾將水葬矣。壬戌持至。普尚存。乃作偈嘲曰。咄哉老性空。剛要餒魚鱉。胡不索性去。只管向人說。普笑曰。遲兄證明耳。遍告遐邇眾集。普示法要說偈曰。坐脫立亡。不若水葬。一省柴燒。二免開壙。撒手便行。不妨快暢。是誰知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂趺坐盆中。口吹鐵笛。順潮而下。眾皆隨至海濵。普去塞。戽其水洄漩。眾擁觀。水涓滴不入。乃乘流而住。歌曰。六十餘年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。人望目斷。尚聞笛聲。嗚咽于蒼茫之間。遙見以笛擲空而沒。眾號泣。競影象事之。后三日。見於沙上趺坐如生。道俗迎歸。留五日。阇維。舍利大如菽。有二鶴徘。徊空際。火盡始去。塔于青龍庵。
釋了性
號大林。武氏子也。宋武公之後以謚為姓。少即。好學聰睿天啟。初依安和尚剃髮。登具戒。歷諸講席。精究三藏。后遇真覺國師。啟迪厥心。既而周遊關陜河洛襄漢。訪諸耆德。如柏林潭。關輔懷南陽慈。諸公皆以賢首之學
【現代漢語翻譯】 現代漢語譯本 僧人用刀將賊人分成了兩段。然後大聲呼喊斬殺。賊人非常害怕，磕頭謝罪，僧人命令衛兵將他們帶了出去。於是百姓的房屋和老少都安然無恙。有僧人問：『你既然見到了佛（Buddha，覺悟者），為什麼不拜呢？』普（Pu，人名）打了他一巴掌說：『會意了嗎？』那僧人說：『不會。』普又打了他一巴掌說：『家裡沒有兩個主人。』紹興（Shaoxing，南宋年號，1131-1162）年冬天，他自己做了一個大盆，鑿開洞把它塞住，寫好書信，寄給雪竇持禪師（Xuedou Chi Chanshi，人名）說：『我將要水葬了。』壬戌（Renxu，干支紀年）年，雪竇持禪師趕到，普還活著，於是作偈嘲笑他說：『咄，你這老性空（Xingkong，佛教術語，指一切事物皆無自性），偏要餓死魚鱉。為什麼不索性死去，只管向人說教。』普笑著說：『等待兄長來證明罷了。』他遍告遠近眾人聚集，普開示佛法要義，說了偈語：『坐著脫化，站著圓寂，不如水葬。一是節省柴火燒，二是免去挖墓穴。撒手便走，不妨快活舒暢。是誰知音？船子和尚（Chuanzi Heshang，人名）。高尚的風範難以繼承千百年，一曲漁歌很少有人唱。』於是他盤腿坐在盆中，口吹鐵笛，順著潮水而下。眾人都跟隨到海邊。普去掉盆上的塞子，舀水使盆旋轉。眾人擁擠觀看，水卻一滴也進不去。於是他乘著水流停住，唱道：『六十餘年返回故鄉，沒軌跡處妙難量。真風遍寄知音者，鐵笛橫吹作散場。』人們望眼欲穿，還聽到笛聲，嗚咽在蒼茫之間。遙遠地看見他把笛子拋向空中而逝。眾人號啕大哭，爭相畫像紀念他。三天後，人們看見他在沙灘上盤腿而坐，如同活著一樣。道士和百姓迎接他回去，住了五天，火化了他。舍利子（Sarira，佛教術語，指高僧火化后留下的遺物）大如豆子，有兩隻鶴在空中徘徊，火化完畢才離去。建塔于青龍庵（Qinglong An，地名）。
釋了性（Shi Liaoxing，人名）
號大林（Dalin，人名），是武氏的兒子。是宋武公（Song Wugong，人名）的後代，用謚號作為姓氏。從小就喜歡學習，聰明睿智，天資聰穎。最初跟隨安和尚（An Heshang，人名）剃度出家，受了具足戒。遍學各個講席，精通三藏（Tripitaka，佛教經典的總稱）。後來遇到真覺國師（Zhenjue Guoshi，人名），啓發了他的心智。之後周遊關陜、河洛、襄漢等地，拜訪各位耆德。如柏林潭（Bailin Tan，人名）、關輔懷（Guanfu Huai，人名）、南陽慈（Nanyang Ci，人名）等諸位，都以賢首宗（Xianshou Zong，佛教宗派名）的學說
【English Translation】 English version The monk used a knife to cut the thieves into two pieces. Then he shouted loudly to kill them. The thieves were terrified, kowtowed and apologized. The monk ordered the guards to take them away. Thus, the people's houses and the old and young were safe and sound. A monk asked: 'Since you have seen the Buddha (Buddha, the enlightened one), why don't you worship him?' Pu (Pu, a personal name) slapped him and said: 'Do you understand?' The monk said: 'No.' Pu slapped him again and said: 'There are not two masters in the house.' In the winter of Shaoxing (Shaoxing, the reign title of the Southern Song Dynasty, 1131-1162), he made a large basin himself, drilled a hole and plugged it, wrote a letter, and sent it to Zen Master Xuedou Chi (Xuedou Chi Chanshi, a personal name), saying: 'I am going to be water buried.' In the year of Renxu (Renxu, a year in the sexagenary cycle), Zen Master Xuedou Chi arrived, and Pu was still alive, so he wrote a verse to mock him, saying: 'Tsk, you old Xingkong (Xingkong, a Buddhist term, referring to the emptiness of all things), you insist on starving the fish and turtles. Why don't you simply die and keep preaching to people.' Pu smiled and said: 'Waiting for my brother to prove it.' He told everyone far and near to gather, and Pu explained the essentials of the Dharma, saying in a verse: 'Sitting and transcending, standing and passing away, it is better to be water buried. One is to save firewood for burning, and the other is to avoid digging a grave. Let go and leave, it is better to be happy and comfortable. Who is my confidant? Monk Chuanzi (Chuanzi Heshang, a personal name). The noble demeanor is difficult to inherit for thousands of years, and few people sing a fisherman's song.' So he sat cross-legged in the basin, blowing an iron flute, and went down with the tide. Everyone followed to the seaside. Pu removed the plug from the basin and scooped water to make the basin spin. Everyone crowded to watch, but not a drop of water entered. So he stopped riding the water, singing: 'Returning to my hometown after more than sixty years, the mystery of the traceless place is immeasurable. The true wind is sent to confidants, and the iron flute is blown to end the scene.' People looked as far as they could, and still heard the sound of the flute, sobbing in the vastness. From afar, they saw him throw the flute into the air and pass away. Everyone wailed and cried, vying to make portraits to commemorate him. Three days later, people saw him sitting cross-legged on the beach, as if alive. Taoists and people welcomed him back, stayed for five days, and cremated him. The relics (Sarira, a Buddhist term, referring to the remains left after the cremation of a high monk) were as big as beans, and two cranes hovered in the sky, leaving only after the cremation was completed. A pagoda was built at Qinglong Temple (Qinglong An, a place name).
Shi Liaoxing (Shi Liaoxing, a personal name)
Also known as Dalin (Dalin, a personal name), was the son of the Wu family. He was a descendant of Duke Wu of Song (Song Wugong, a personal name), and used his posthumous title as his surname. From a young age, he liked to study, was intelligent and wise, and was gifted. At first, he followed Monk An (An Heshang, a personal name) to shave his head and become a monk, and received the full precepts. He studied all the lectures and was proficient in the Tripitaka (Tripitaka, the general name of Buddhist scriptures). Later, he met National Teacher Zhenjue (Zhenjue Guoshi, a personal name), who enlightened his mind. After that, he traveled around Guanshan, Heluo, Xianghan and other places, and visited various elders. Such as Bailin Tan (Bailin Tan, a personal name), Guanfu Huai (Guanfu Huai, a personal name), Nanyang Ci (Nanyang Ci, a personal name), etc., all with the teachings of the Xianshou School (Xianshou Zong, the name of a Buddhist sect)
。著稱一時。性悉造門領旨。及歸。復從真覺至五臺。未幾真覺化去。遂北遊燕薊。晦跡魏闕之下。優遊江海之土。與世若將相忘。成宗徴居萬寧。聲價振盪內外。至大間太后。創寺臺山曰普寧。延居為第一代。足跡不入城隍不謁權貴。人或忌之。性聞嘗曰。予本以一介苾芻。蒙天子處之以巨剎。惟乃夙夜弘法匪懈。圖報國恩不暇。余復何求。雖有藏倉毀沮之言。其如青蠅止棘樊耳。顧予命之不遭。道之不行。則納履而去。何往而不可也。時元世。因尊寵西僧。其徒眾甚盛。出入騎從。擬若王公。天下名德諸師。莫不為之致禮。師惟長揖而已。顧謂眾曰。吾聞君子。愛人以禮。何可屈節自取卑辱。茍為之屈。非謟則佞。識者高尚其義。至治改元九月三日示寂。塔于竹林之墟。謚曰弘教。
釋大同
字一云。越之上虞王氏子。父友樵。母陳氏。妊十月。父晝坐堂上。忽見龐眉異僧。振錫而入。父起揖曰。和尚何來曰崑崙山。竟排闥趨內。急追。聞房中兒啼聲。父笑曰。吾兒得非再來者乎。母嘆曰。是子般若種也。命入會稽崇勝寺剃髮。聞春谷法師。講清涼宗旨。往依之。盡得其傳。又謁古懷肇公。精四法界觀。因春谷移主寶林。乃謂師曰。子之學。精且博矣。恐滯心於粗執。但益多聞。縛于知見。誠非見性
【現代漢語翻譯】 現代漢語譯本： 他以學識淵博而聞名於世。他完全領悟了佛法的精髓。回鄉后，他又跟隨真覺禪師前往五臺山。不久，真覺禪師圓寂。於是，他北遊燕京和薊州，隱居在朝廷之外，悠遊于江湖之間，與世人幾乎互相遺忘。元成宗（1294-1307）徵召他居住在萬寧寺，他的聲望震動朝野內外。元至大年間，太后在五臺山建立普寧寺，請他擔任第一代住持。他從不進入城市，不拜訪權貴。有人因此嫉妒他。性聞禪師曾說：『我本是一個普通的比丘，蒙受天子恩寵，讓我住持如此巨大的寺廟。我日夜弘揚佛法，不敢懈怠，只怕不能報答國家的恩情。我還有什麼別的奢求呢？』即使有人說要毀壞寺廟的倉庫，那也就像蒼蠅停留在帶刺的籬笆上一樣，對我毫無影響。如果我的命運不濟，佛法不能推行，那我就會穿上鞋子離開，哪裡不能去呢？』當時是元朝，因為尊崇西域僧人，他們的徒眾非常興盛，出入時的儀仗，幾乎和王公一樣。天下有名望的諸位法師，沒有不向他們致禮的，只有性聞禪師只是拱手作揖而已。他回頭對眾人說：『我聽說君子以禮待人，怎麼可以屈節自取卑辱呢？如果這樣做，不是諂媚就是奸佞。』有見識的人都認為他的行為很高尚。元至治年間改元九月初三圓寂，安葬在竹林舊址，謚號為弘教。
釋大同
字一云，是越州上虞縣王氏的兒子。父親名叫友樵，母親是陳氏。懷孕十個月。父親白天坐在廳堂上，忽然看見一個眉毛很長的奇異僧人，拄著錫杖走了進來。父親起身作揖問道：『和尚從哪裡來？』僧人回答說：『崑崙山。』說完就推開門朝內走去。父親急忙追趕，聽到房間里傳來嬰兒的啼哭聲。父親笑著說：『我的兒子莫非是再來人嗎？』母親嘆息道：『這個孩子是般若的種子啊。』於是命他到會稽的崇勝寺剃度出家。聽說春谷法師講解清涼山的宗旨，就前去依止他，盡得其真傳。又去拜訪古懷肇公，精研四法界觀。後來春谷法師移居寶林寺，就對大同禪師說：『你的學問，精深而且廣博。恐怕會執著于粗淺的見解，只是增加見聞，反而被知見所束縛，這實在不是明心見性的方法啊。』
【English Translation】 English version: He was renowned for his extensive knowledge. He fully grasped the essence of the Buddha's teachings. After returning, he followed Chan Master Zhenjue to Mount Wutai. Soon after, Chan Master Zhenjue passed away. Thereupon, he traveled north to Yanjing and Ji Prefecture, living in seclusion away from the imperial court, leisurely wandering among the rivers and seas, almost forgotten by the world. Emperor Chengzong of Yuan (1294-1307) summoned him to reside at Wan'ning Temple, and his reputation shook both the court and the countryside. During the Zhida era of Yuan, the Empress Dowager established Puning Temple on Mount Wutai and invited him to serve as the first abbot. He never entered the city and never visited dignitaries. Some people were jealous of him because of this. Chan Master Xingwen once said, 'I was originally an ordinary Bhiksu, but I have received the grace of the Emperor, who has allowed me to preside over such a large temple. I propagate the Dharma day and night, not daring to slacken, fearing only that I cannot repay the country's kindness. What else could I ask for?' Even if someone says they want to destroy the temple's storehouses, it would be like flies landing on a thorny fence, having no effect on me. If my fate is not good and the Dharma cannot be promoted, then I will put on my shoes and leave; where can I not go?' At that time, during the Yuan Dynasty, because of the reverence for Western Region monks, their followers were very prosperous, and their entourages were almost like those of princes. All the eminent masters in the world paid their respects to them, but Chan Master Xingwen only bowed in greeting. He turned to the crowd and said, 'I have heard that a gentleman treats people with propriety; how can one demean oneself and take on humiliation? If one does so, it is either flattery or sycophancy.' Those with insight considered his behavior to be very noble. He passed away on the third day of the ninth month of the Zhizhi era (1321-1323), and was buried at the old site of the Bamboo Forest, with the posthumous title of Hongjiao (弘教, Propagator of Teachings).
釋大同 (Shi Datong)
字一云 (Zi Yiyun), was the son of the Wang family of Shangyu County, Yue Prefecture. His father was named Youqiao, and his mother was a Chen. She was pregnant for ten months. During the day, the father was sitting in the hall when he suddenly saw a strange monk with long eyebrows, walking in with a staff. The father rose and bowed, asking, 'Where do you come from, Venerable Monk?' The monk replied, 'Kunlun Mountain.' After speaking, he pushed open the door and walked inside. The father hurriedly chased after him and heard the sound of a baby crying in the room. The father smiled and said, 'Could my son be a reincarnation?' The mother sighed and said, 'This child is a seed of Prajna (般若, wisdom).' So, they ordered him to be tonsured at Chongshan Temple in Kuaiji. Hearing that Dharma Master Chungu was lecturing on the teachings of Qingliang Mountain, he went to rely on him and received his complete transmission. He also visited Guhuai Zhao Gong, and studied the Four Dharma Realms (四法界, the four ways of viewing reality) in detail. Later, Dharma Master Chungu moved to Baolin Temple and said to Chan Master Datong, 'Your learning is profound and extensive. I fear that you will be attached to superficial views, and merely increase your knowledge, thus being bound by your understanding. This is truly not the way to see your true nature.'
之本。宜潛修而滌之。於是命出錢塘。謁晦機熙禪師。見其揮麈之間。師之夙習見聞。一時蕩絕。惟存孤明。耿耿自照。如是者閱六寒暑。晦機深嘉其志。又聞天目中峰。法道之盛。往參。便有終焉之意。中峰一日召而勉曰。賢首一宗日遠而日微矣。子之器量。足以張之。毋久滯此。特書偈讀清涼像。付以遣之。師大喜曰。吾今始知萬法本乎一心。不識孰為禪。又孰為教也。還寶林。復侍春谷。且告中峰之意。谷隨命分座。講雜華經。時宋官徐天祐。王易簡。相與崇獎。聲光煥著。郡守范公。憐春谷臘高。欲風之讓席。乃設伊蒲。親與師言。師毅然動容曰。其所貴乎道者。在師弟之分耳。分明可以垂訓後學。茍乘其耄。而攘其位。豈人之所為哉。明公固愛我。使陷於名義。實傷之也。范不覺避席謝曰。吾師誠非常人。豈吾所能知也。延祐初。出主蕭山凈土寺。次遷景德。元命住嘉禾之東塔。隨改寶林。乃放終南草堂故事。辟幽舍。招來俊人。故天下學者。莫不擔簦躡屩。集其輪下。至正初。賜佛心慈濟妙辯之號。並金襕僧伽衣。元臣泰不華守越苦旱。力請師禱。師爇臂香于玄度塔下。雨即大澍。至太祖高皇帝御極。設無遮大會於鐘山。召師入見武樓。師時年八十。免拜跪。次日賜宴禁中。事竣。賜內庫白金數鎰。並珍
物。榮其歸。師持律甚嚴。一缽外無長物。惟有書史五千余卷。洪武二年十二月內。示微疾。次年年春十日。登座說法。辭眾歸方丈。端坐而化。世壽八十二。僧臘六十有五。阇維徴異甚多建塔于竹山。所著有天柱稿。寶林類編。各若干卷。
釋慧日
號東冥。天臺賈氏子。即宋相賈似道之諸孫。及似道責戍師尚幼。志求出家。依縣之廣嚴寺平山和尚。落髮受具。年二十二。聞柏子庭講臺教。于赤城。師趨座下。未幾能領大義。子庭嘆曰。投丸于峻坂。不足以喻其機之疾也。吾道藉子大昌乎。一日假𥧌。恍見竹橫地下。竹上凝者。白粥粲然。師臥地食之。既覺。言于子庭。庭為解曰。竹與粥同音。子得就地而食。殆非緣在上下天竺乎。於是渡錢塘。謁竹屋凈法師。于上竺。命典客寮。掌堂僧籍。竹屋化去。時湛堂澄公繼其席。廷師居後堂。年餘出主吳山聖水。元至正四年。住薦福。歷三䆊。下天竺災。元臣高納麟。請師新之。寺宇告成。王溍為之記。四年。遷上竺。師知緣在。夙夜罔怠。凡寺中所制一重緝之。元順帝聞。特賜慈光妙應普濟之號。並金襕衣以徴之。十六年。退隱於會稽巖壑間。人無識者。元相達識帖穆爾遣使物色得之。力請還山。凡兩住上竺。二十五年。至於明朝。太祖洪武二年。詔赴蔣
山佛會。命禮部給饌。明日召見奉天殿。百僚咸集。僧若魚貫。惟師臘最高。朱顏白眉。班居前列。上親問升濟沉冥之道。師備奏稱旨太祖顧謂僧眾曰。邇來學佛者。惟飽餐優遊。沉埋歲月。如金剛楞伽心經。皆攝心之要典。何不研窮其義。今有不通者。當質諸白眉法師。自後召見。太祖但以白眉呼之。而不名也。嘗與別峰同法師。金碧峰禪師輩。賜食禁中。因奏瓦棺寺。隋知者大師。釋法華之所。不可廢。太祖命就天界。別建室廬以存其跡。詔師開山說法。五年孟春。復于鐘山。建水陸大齋。命師說毗尼戒。太祖親率百僚臨聽。事峻辭歸上竺。謝院事。日修彌陀懺。以臻凈業。十二年秋七月。一夕夢青蓮花。生方池中。芬芳襲人。窹告眾曰。吾生凈土之祥見矣。后四日。趺坐合爪而寂。世壽八十九。僧臘七十三。越十日。奉全身藏於寺之西峰妙應塔院。
釋應能
偽姓楊。實建文君也。太祖之嫡孫。懿文太子之長子。封皇太孫。諱允炆。生時頂顱頗偏。太祖撫之曰。半邊月兒。及讀書甚聰穎。一夕懿文太子與侍。太祖命新月詩。太子吟云。昨日嚴陵失釣鉤。誰人移上碧雲頭。雖然未得團圓相。也有清光遍九洲太孫吟云。誰將玉指甲。掏破上天痕。影落江湖裡。蛟龍不敢吞。太祖覽之不悅。蓋未得團圓。
【現代漢語翻譯】 現代漢語譯本：山佛會（佛教集會）。皇帝命令禮部準備齋飯。第二天在奉天殿召見（白眉法師）。文武百官全部到場。僧人像魚一樣依次進入。只有白眉法師的僧臘最高。面色紅潤，眉毛雪白，位列前排。皇上親自詢問超度亡靈、使之升入善道的方法。白眉法師詳細回答，皇上非常滿意。太祖（朱元璋）回頭對眾僧說：『近來學佛的人，只知道飽食終日，無所事事，虛度光陰。《金剛經》、《楞伽經》、《心經》，都是攝心的重要經典，為什麼不去深入研究其中的含義？現在如果有不明白的地方，可以向白眉法師請教。』此後皇上召見他時，只稱呼他為白眉，而不叫他的名字。白眉法師曾經與別峰同法師、金碧峰禪師等人，一同在宮中接受皇帝的賜食。白眉法師因此上奏說瓦棺寺是隋朝知者大師解釋《法華經》的地方，不應該廢棄。太祖（朱元璋）命令在天界寺旁邊，另外建造房屋來儲存這個遺蹟。皇帝下詔讓白眉法師開山說法。洪武五年（1372年）孟春，又在鐘山舉辦水陸大齋，命令白眉法師講解毗尼戒。太祖（朱元璋）親自率領文武百官前去聽講。事情完畢后，白眉法師告辭返回上竺寺，辭去寺院事務，每天修習彌陀懺，以求達到凈業。洪武十二年（1379年）秋天七月，一天晚上夢見青蓮花，生長在方形的池塘中，芬芳的氣味撲鼻而來。醒來后告訴眾人說：『我往生凈土的祥瑞之兆已經顯現了。』四天後，白眉法師跏趺而坐，雙手合十，圓寂。世壽八十九歲，僧臘七十三年。十天後，人們將他的全身安葬在寺院西峰的妙應塔院。
釋應能（法號應能）
俗姓楊，實際上是建文君（建文帝朱允炆）。是太祖（朱元璋）的嫡孫，懿文太子（朱標）的長子。被封為皇太孫，名叫允炆。出生時頭頂略微偏斜。太祖（朱元璋）撫摸著他說：『半邊月兒。』等到讀書時非常聰明。一天晚上懿文太子陪侍在太祖（朱元璋）身邊，太祖（朱元璋）命作新月詩。太子吟道：『昨日嚴陵失釣鉤，誰人移上碧雲頭。雖然未得團圓相，也有清光遍九洲。』太孫吟道：『誰將玉指甲，掏破上天痕。影落江湖裡，蛟龍不敢吞。』太祖（朱元璋）聽了不高興。因為沒有得到團圓的意象。
【English Translation】 English version: The Mountain Buddhist Assembly. The emperor ordered the Ministry of Rites to prepare vegetarian meals. The next day, he summoned (the White Eyebrow Dharma Master) to the Fengtian Hall. All the civil and military officials gathered. The monks entered in a continuous stream like fish. Only the White Eyebrow Dharma Master had the highest monastic seniority. With a ruddy complexion and white eyebrows, he was seated in the front row. The emperor personally inquired about the methods of delivering the deceased and elevating them to a better realm. The White Eyebrow Dharma Master answered in detail, which pleased the emperor greatly. Emperor Taizu (Zhu Yuanzhang) turned to the monks and said, 'Recently, those who study Buddhism only know how to eat their fill and idle away their time, burying their years in vain. The Diamond Sutra, the Lankavatara Sutra, and the Heart Sutra are all essential scriptures for focusing the mind. Why not delve into their meanings? If there is anything you do not understand, you can ask the White Eyebrow Dharma Master.' From then on, when the emperor summoned him, he only called him White Eyebrow, without mentioning his name. The White Eyebrow Dharma Master, along with Dharma Master Biefeng Tong and Zen Master Jin Bifeng, received imperial meals in the palace. He then reported that the Waguan Temple was where Master Zhiyi of the Sui Dynasty (581-618) explained the Lotus Sutra and should not be abandoned. Emperor Taizu (Zhu Yuanzhang) ordered that houses be built next to the Tianjie Temple to preserve this site. The emperor issued an edict for the White Eyebrow Dharma Master to establish a mountain monastery and preach the Dharma. In the first month of spring in the fifth year of Hongwu (1372), he held a grand Water and Land Dharma Assembly at Zhongshan Mountain and ordered the White Eyebrow Dharma Master to explain the Vinaya precepts. Emperor Taizu (Zhu Yuanzhang) personally led the civil and military officials to listen. After the event, the White Eyebrow Dharma Master bid farewell and returned to Shangzhu Temple, resigning from his duties at the temple and practicing the Amitabha repentance daily to attain pure karma. In the seventh month of autumn in the twelfth year of Hongwu (1379), one night he dreamed of blue lotus flowers growing in a square pond, with a fragrant scent filling the air. Upon waking, he told the assembly, 'The auspicious sign of my rebirth in the Pure Land has appeared.' Four days later, the White Eyebrow Dharma Master sat in the lotus position, with his hands clasped together, and passed away peacefully. He lived to be eighty-nine years old, with seventy-three years as a monk. Ten days later, his whole body was enshrined in the Miaoying Pagoda Courtyard on the west peak of the temple.
釋應能 (Shi Yingneng) (Dharma name Yingneng)
His lay surname was Yang, and he was actually the Jianwen Emperor (Zhu Yunwen). He was the direct grandson of Emperor Taizu (Zhu Yuanzhang) and the eldest son of Crown Prince Yiwen (Zhu Biao). He was granted the title of Imperial Grandson, and his personal name was Yunwen. When he was born, the top of his head was slightly slanted. Emperor Taizu (Zhu Yuanzhang) stroked it and said, 'Half a moon.' When he began to study, he was very intelligent. One night, Crown Prince Yiwen was attending Emperor Taizu (Zhu Yuanzhang), who ordered him to compose a poem about the new moon. The Crown Prince recited: 'Yesterday, Yanling lost his fishing hook, who moved it to the blue clouds above? Although it has not yet attained a round shape, its clear light shines throughout the nine continents.' The Imperial Grandson recited: 'Who used jade fingernails to tear open the marks of the heavens? Its shadow falls into the rivers and lakes, and even dragons dare not swallow it.' Emperor Taizu (Zhu Yuanzhang) was displeased. Because it did not have the imagery of reunion.
影落江湖。皆非吉兆。洪武三十一年。太祖大漸。乃授以小篋。封鑰甚密。戒于急難方開。是年五月十六日即位。年二十有三。明年改元建文。召方孝孺。為翰林侍講。直文淵閣。日講周官禮。變更太祖舊制。於是諸王多不遜服。乃曲加恩禮。侍讀太常卿黃子澄。兵部尚書齊泰。議削諸王之權。謀者先燕。命侍郎張昺。都指揮使謝貴。察燕動靜。遂逼燕起靖難師。南討黃齊。建文四年六月十三日。破金川門。帝縱火焚宮。啟太祖遺篋視之。得楊應能度牒。剃刀。袈裟緇服。遂削髮。自御溝出遁。雲遊四方。自湖湘入蜀雲南。復閩。入廣西。橫州南門壽佛寺。居十五年。升座演法。歸者甚眾。所至成大法席。人不知是帝也。復往南寧。居一蕭寺。衲子云集。師為隨緣開示。一眾歡然。久之至思恩州。立於當道。值知州出。從者呵之。師言我是建文皇帝也。自滇歷閩至此。今老矣。欲送骸骨歸帝鄉巡按御史聞于朝。賜號老佛。命驛。送至京師。乃賦詩云。流落江湖四十秋。歸來不覺雪盈頭乾坤有恨家何在。江漢無情水自流。長樂宮中雲影暗。昭陽殿里雨聲愁。新蒲細柳年年綠。野老吞聲哭未休。及至京。朝廷未審虛實。以太監吳亮曾經侍膳。使審之。師見亮即呼曰。汝非吳亮耶。曰不是。師曰我昔御便殿曾棄片肉于地。汝
伏地餂食之。何得忘也。亮稽首大慟。已而取入西內供養。卒于宮中。
釋達觀
句曲沈氏子。十七剃髮。遊方。聞誦張拙偈。至斷除妄想重增病。趨向真如亦是邪。大疑。一日齋次忽悟。乃曰。使我在臨濟德山座下。一掌便醒。安用如何若何。游京師因神宗皇帝。手書金剛經汗下漬紙。疑更當易函遣近侍質師。師進偈曰。御汗一滴。萬世津樑。無窮法藏。從此放光。帝大悅。癸卯秋。忽妖書發。帝見章奏甚憐之。法不能免。因逮及拷訊。時神色自如。抵死不屈。臘月五日入獄。法司定罪論死。師說偈曰。一笑繇來別有因。那知大塊不容塵。后茲收拾娘生足。鐵橛花開不待春。索浴罷囑侍者曰吾去矣。幸謝江南諸護法。說偈端坐而逝(觀千五臺山。累載藏經板至徑山重刻書本。轉發楞嚴寺流通。洵莫大之功也)。
釋憨山德清
金陵全椒蔡氏子。母感異夢而生。年十二禮京之報恩西林師剃髮。十九受具。聽講華嚴十玄門。至海印森羅常住處有得。遂遊方。與妙峰為友。初參遍融乞指示。融默然直視以接之。尋閱肇論。至梵志出家。白首而歸。鄰人見之曰。昔人猶在耶。志曰吾猶昔人。非昔人也。忽悟。乃曰。今日始知鼻孔向下。時妙峰見之喜曰。何所得耶。師曰。夜來兩個䥫牛斗入水中去也
【現代漢語翻譯】 現代漢語譯本
（狗）趴在地上舔食（他的傷口）。怎麼能忘記（這份恩情）呢？諸葛亮（Zhuge Liang）稽首大哭，之後將（這隻義犬）帶入西宮內供養，（義犬）最終死在宮中。
釋達觀（Shi Daguan）
句曲（Juqu）沈氏之子，十七歲剃度出家，四處遊歷。聽到有人誦讀張拙（Zhang Zhuo）的偈語，其中有『斷除妄想重增病，趨向真如亦是邪』（斷除妄想反而會加重病情，趨向真如也是一種邪見）這兩句，心中大為疑惑。一天齋飯時忽然領悟，於是說：『如果我在臨濟（Linji）、德山（Deshan）座下，一巴掌就打醒了，哪裡用得著如何若何（怎樣怎樣）？』遊歷京師時，因為神宗皇帝（Emperor Shenzong）手書《金剛經》，汗水浸濕了紙張，（皇帝）更加懷疑（經文）應該更換函套，派遣近侍去質問（達觀）禪師。禪師進獻偈語說：『御汗一滴，萬世津樑（皇帝的一滴汗水，是萬世的津樑）。無窮法藏，從此放光（無窮的佛法寶藏，從此放出光芒）。』皇帝非常高興。癸卯年（1063年）秋天，忽然發生了妖書事件，皇帝看到奏章非常憐憫他，但法律不能免除（他的罪責），因此被逮捕並拷問，當時神色自如，至死不屈。臘月五日入獄，法司定罪判處死刑。禪師說偈語說：『一笑繇來別有因（一笑自有其原因），那知大塊不容塵（哪裡知道天地不容塵埃）。后茲收拾娘生足（以後收拾好天生的雙腳），鐵橛花開不待春（鐵樹開花不用等待春天）。』（達觀）沐浴完畢后囑咐侍者說『我要走了，請替我感謝江南的各位護法。』說完偈語端坐而逝。（達觀）在五臺山（Mount Wutai）累積多年藏經板，到徑山（Jingshan）重新刻書印書，轉發到楞嚴寺（Lengyan Temple）流通，確實是莫大的功德啊！
釋憨山德清（Shi Hanshan Deqing）
金陵（Jinling）全椒（Quanjiao）蔡氏之子，母親夢到奇異的景象而生。十二歲在京城的報恩西林寺（Bao'en Xilin Temple）禮拜西林（Xilin）禪師剃度出家，十九歲受具足戒，聽講《華嚴十玄門》（Ten Mysterious Gates of the Avatamsaka Sutra），聽到『海印森羅常住處』（the ocean-like reflection of all things in the universe）時有所領悟，於是四處遊歷，與妙峰（Miaofeng）為友。起初參拜遍融（Bianrong）禪師請求指示，遍融禪師沉默不語，直視著他來接引他。後來閱讀《肇論》（Zhao Lun），讀到『梵志出家，白首而歸，鄰人見之曰：昔人猶在耶？志曰：吾猶昔人，非昔人也。』（一個婆羅門出家，白髮蒼蒼地回來，鄰居看見他說：以前的那個人還在嗎？婆羅門說：我還是以前的那個人，但又不是以前的那個人了。）忽然領悟，於是說：『今天才知道鼻孔是向下長的。』當時妙峰禪師見到他，高興地說：『你得到了什麼？』（憨山）禪師說：『昨夜兩個鐵牛在水中相鬥去了。』
【English Translation】 English version
(The dog) lay prostrate, licking its wounds. How could he forget (this kindness)? Zhuge Liang (meaning: Zhuge Bright, a famous strategist) kowtowed and wept bitterly, then took (the righteous dog) into the West Palace to be cared for. (The dog) eventually died in the palace.
Shi Daguan (meaning:釋 Releasing, 達 Achieving, 觀 Contemplation)
The son of the Shen family of Juqu. He shaved his head at the age of seventeen and traveled around. He heard someone reciting Zhang Zhuo's (meaning: 張 Display, 拙 Clumsy) verse, which included the lines 'Cutting off delusions only increases illness, and striving for Suchness is also evil.' He was greatly puzzled. One day, during a meal, he suddenly realized the truth and said, 'If I were under the tutelage of Linji (meaning: 臨 Approaching, 濟 Aid) and Deshan (meaning: 德 Virtue, 山 Mountain), I would have been awakened with a single slap. Why would I need to ask 'how' or 'what'?' While traveling in the capital, Emperor Shenzong (reigned 1067-1085) personally wrote the Diamond Sutra, and his sweat soaked the paper. (The emperor) became even more suspicious that (the scripture) should be replaced with a new case, and sent a close attendant to question the master (Daguan). The master presented a verse saying, 'A drop of imperial sweat is a bridge for ten thousand generations. The infinite Dharma treasure will shine from now on.' The emperor was very pleased. In the autumn of the year Guimao (1063), a seditious book was suddenly discovered. The emperor felt great pity for him upon seeing the memorial, but the law could not exempt him. Therefore, he was arrested and interrogated. At that time, his expression was natural, and he remained unyielding until death. He entered prison on the fifth day of the twelfth month. The judicial authorities convicted him and sentenced him to death. The master spoke a verse saying, 'A smile has its own cause, who knows that the great earth cannot tolerate dust. Later, tidy up the feet you were born with, the iron tree blooms without waiting for spring.' After bathing, (Daguan) instructed his attendant, 'I am leaving. Please thank all the Dharma protectors in Jiangnan.' After reciting the verse, he sat upright and passed away. (Daguan) accumulated scripture printing blocks on Mount Wutai (meaning: 五 Five, 臺 Terrace) for many years, and reprinted and distributed books at Jingshan (meaning: 徑 Path, 山 Mountain), forwarding them to Lengyan Temple (meaning: 楞嚴 Unsurpassed Heroic) for circulation. This was truly a great merit!
Shi Hanshan Deqing (meaning: 釋 Releasing, 憨 Simple, 山 Mountain, 德 Virtue, 清 Pure)
The son of the Cai family of Quanjiao (meaning: 全 Complete, 椒 Pepper) in Jinling (meaning: 金 Gold, 陵 Mound). His mother conceived him after a strange dream. At the age of twelve, he paid respects to Master Xilin (meaning: 西 West, 林 Forest) at Bao'en Xilin Temple (meaning: 報恩 Repaying Kindness) in the capital and had his head shaved. At the age of nineteen, he received the full precepts and listened to lectures on the 'Ten Mysterious Gates of the Avatamsaka Sutra.' He had an understanding when he heard 'the ocean-like reflection of all things in the universe,' so he traveled around and became friends with Miaofeng (meaning: 妙 Wonderful, 峰 Peak). Initially, he visited Chan Master Bianrong (meaning: 遍 Universal, 融 Harmonious) and asked for guidance. Chan Master Bianrong remained silent and looked directly at him to receive him. Later, he read the Zhao Lun (meaning: 肇 Beginning, 論 Treatise) and came to the passage 'A Brahmin became a monk, returned with white hair, and a neighbor saw him and said: Is the person of the past still here? The Brahmin said: I am still the person of the past, but not the person of the past.' He suddenly realized the truth and said, 'Today I know that the nostrils point downwards.' At that time, Chan Master Miaofeng saw him and said happily, 'What have you attained?' Chan Master (Hanshan) said, 'Last night, two iron oxen fought in the water and went away.'
。至今絕訊息。峰笑曰。且喜有住山本錢。又參笑巖。巖問。你從何處來。曰南方。巖曰。記得來時路否。曰一過便休。巖曰。子卻來處分明。師便禮拜。住東海牢山。聞望籍甚。皇太后李。特禮殷重焉。后遭無妄之謗。假道士奏論于神宗皇帝。朝中宰輔。多深惜。師遂蒙聖旨衿察。坐以私創寺院。遣戌雷州。至韶陽禮祖。偈曰。曹溪滴水自靈源。流入滄溟浪拍天。多少魚龍爭變化。源頭一脈尚冷然。越十有一年丙午。皇長孫生。恩赦免戌。復留曹溪。往來端州。九載始還僧服。丙辰冬。過江右之雙徑。為達大師秉炬。緇索駢集。山谷為之喧動。后抵匡山。韶陽郡守。力請居曹溪。師曰。曹溪是吾昔日所欲修緝也。遂杖錫遄行。度嶺。吟曰。五云一望入南安。萬疊千洄六六灘。行到水窮山盡處。梅花無數嶺頭看。越明年癸亥。忽告眾曰。緣與時違。化將焉托。一期事畢。吾將歸矣。索浴更衣端坐而逝。塔全身於韶之南華寺。南二里天子崗。迎歸匡山。歷二十餘載。地濕蟲蟻。半蝕其龕。請歸曹溪。途中弟子輩。因龕縫睹師。狀貌如生。發爪俱長。以金漆其身。造寺供養。稱肉祖云。
釋雪嶠圓信
鄞縣朱氏子。二十九歲出家。行腳無有人處。后訪秦望山妙禎山主。主舉他心僧因緣。一僧參曰。那裡來。僧
【現代漢語翻譯】 現代漢語譯本： 至今沒有他的訊息。峰禪師笑著說：『可喜的是有住山的基本資本了。』又去參訪笑巖禪師。笑巖禪師問：『你從哪裡來？』他說：『南方。』笑巖禪師說：『記得來時的路嗎？』他說：『一過便休。』笑巖禪師說：『你卻來處分明。』禪師便禮拜。後來住在東海牢山，聲望很高。皇太后李氏，特別禮遇慇勤。後來遭到無端的誹謗，有假道士在神宗皇帝面前進讒言。朝中的宰輔，大多深感惋惜。禪師於是蒙聖旨審查，以私自建立寺院的罪名，被髮配到雷州。到韶陽禮拜六祖慧能。作偈說：『曹溪滴水自靈源，流入滄溟浪拍天。多少魚龍爭變化，源頭一脈尚冷然。』過了十一年，丙午年（1066年），皇長孫出生，恩赦免了他的流放。又留在曹溪。往來於端州。九年後才恢復僧人的服裝。丙辰年（1076年）冬天，經過江右的雙徑，為達觀禪師秉炬（主持火化儀式），僧人和俗人聚集，山谷為之喧鬧。後來到達匡山。韶陽郡守，極力邀請他居住曹溪。禪師說：『曹溪是我昔日想要修繕的地方。』於是拄著錫杖前往。度過山嶺，吟誦道：『五云一望入南安，萬疊千洄六六灘。行到水窮山盡處，梅花無數嶺頭看。』到了第二年癸亥年（1083年），忽然告訴大家說：『因緣與時世相違背，教化將要寄託在哪裡呢？一生的事情完畢了，我將要歸去了。』於是沐浴更衣，端坐而逝。塔葬全身於韶州南華寺以南二里的天子崗。迎回匡山，經過二十多年，因為地濕蟲蟻，半腐蝕了他的龕。請回曹溪。途中弟子們，從龕的縫隙中看到禪師，狀貌如生，頭髮和指甲都長長了。用金漆涂其身，建造寺廟供養，稱為肉身祖師。
釋雪嶠圓信
鄞縣朱氏之子，二十九歲出家。行腳到沒有人煙的地方。后拜訪秦望山妙禎山主。山主舉了他心通僧人的因緣。一個僧人蔘問道：『從哪裡來？』僧人
【English Translation】 English version: To this day, there is no news of him. Chan Master Feng smiled and said, 'It's gratifying to have the basic capital to reside on the mountain.' He then visited Chan Master Xiaoyan. Chan Master Xiaoyan asked, 'Where do you come from?' He said, 'The South.' Chan Master Xiaoyan said, 'Do you remember the road you came by?' He said, 'Once passed, it's over.' Chan Master Xiaoyan said, 'You are very clear about where you came from.' The Chan Master then bowed. Later, he resided at Laoshan Mountain in the East Sea, where he enjoyed a great reputation. Empress Dowager Li treated him with special courtesy and attentiveness. Later, he suffered unwarranted slander when a false Taoist made accusations to Emperor Shenzong. Many of the high officials in the court deeply regretted this. The Chan Master was then subjected to an imperial investigation and, on the charge of privately establishing a monastery, was exiled to Leizhou. Upon arriving in Shaoyang, he paid respects to the Sixth Patriarch Huineng. He composed a verse saying: 'A drop of water from Caoxi originates from a spiritual source, flowing into the vast ocean where waves crash against the sky. Countless fish and dragons compete to transform, yet the source remains cool and serene.' Eleven years later, in the year Bingwu (1066 AD), the Emperor's eldest grandson was born, and he was granted amnesty from exile. He remained at Caoxi and traveled to and from Duanzhou. After nine years, he finally resumed his monastic robes. In the winter of Bingchen (1076 AD), he passed through Shuangjing in Jiangxi and presided over the cremation ceremony for Chan Master Daguan, with monks and laypeople gathering in large numbers, causing a commotion in the valley. Later, he arrived at Kuangshan Mountain. The prefect of Shaoyang earnestly invited him to reside at Caoxi. The Chan Master said, 'Caoxi is the place I have long desired to renovate.' He then proceeded with his staff. Crossing the mountain pass, he recited: 'Looking out from Wuyun, one enters Nan'an, with ten thousand layers and a thousand bends, the Liuliu Shoals. Walking to where the water ends and the mountains reach their limit, countless plum blossoms can be seen on the mountain peaks.' In the following year, Guihai (1083 AD), he suddenly announced to everyone, 'Our karmic connections are contrary to the times, where shall we entrust our teachings? The affairs of this life are complete, I shall return.' He then bathed, changed his clothes, and passed away in a seated posture. His entire body was enshrined in a pagoda at Tianzigang, two miles south of Nanhua Temple in Shaozhou. He was welcomed back to Kuangshan Mountain. After more than twenty years, due to dampness and insects, half of his reliquary was eroded. He was requested to return to Caoxi. On the way, the disciples saw the Chan Master through the cracks in the reliquary, his appearance lifelike, with his hair and nails having grown long. They gilded his body and built a temple to enshrine him, calling him the 'Flesh Body Patriarch.'
釋雪嶠圓信 (Shì Xuěqiào Yuánxìn, Monk Xueqiao Yuanxin)
The son of the Zhu family of Yin County, he left home at the age of twenty-nine. He traveled to uninhabited places. Later, he visited Mountain Master Miaozhen of Qinwang Mountain. The Mountain Master cited the karmic connection of the monk with telepathic powers. A monk asked, 'Where do you come from?' The monk
曰天竺來。他心曰。我聞有三天竺。你那一竺來。速道速道。師自是疑情頓發。次日曳杖至石頭上高提曰。那一竺來。速道速道。忽前後際斷。返天臺。抬頭見古云門三字。大悟。途中作偈曰。一上天臺云更深。腳根踏斷草鞋繩。比丘五百無蹤影。見得他時打斷筋。因入雙髻。誅茅。次參云棲龍池。出世日。拈香供雲門匡真偃禪師。后東塔開堂。又供龍池。示疾書偈曰。小兒曹。生死路上須逍遙。皎月冰霜曉。吃杯茶。坐脫去了。塔全身於雲門。
萬如禪師語云
身心一如。身外無餘。人間天上。本無所拘。即此物。非他物。南北東西毫不差。千聖從來同一脈。若也向外苦馳求。奔到驢年恐未歇。迴光反照無多子。黃檗棒頭曾漏泄。知音須是箇中人。不是知音莫饒舌。德山入門便棒。臨濟入門便喝。截斷諸方爛葛藤。指出當人活潑潑。貴乎直下便承當。佛祖直教眼裡屑。祇如直指本分一句。作么生道。夜半碧雲籠古殿。天明海岸迸金烏。
釋林野
姓蔡。長樂人。生即絕腥。依本里金鐘寺。道然本然兩叔出家。志存釋典。離蜀之江南。入講肆。大明天啟丁卯。息肩當湖。會毛俞諸公。于德藏齋頭。談楞嚴。即留掩關閱藏。適反送密雲師語錄。展卷。至參禪偈曰。一念未生前。試看底模樣。頓
【現代漢語翻譯】 現代漢語譯本 （僧人）說從天竺（古印度）來。（石頭希遷禪師）用他心通觀察，說：『我聽說有三天竺（古印度分為東、南、中三部分），你從哪一竺（古印度）來？快說！快說！』（僧人）自己因此疑情頓發。第二天，拄著枴杖到石頭上高聲提問：『從哪一竺（古印度）來？快說！快說！』忽然前後際斷（指思維中斷，開悟）。返回天臺山，抬頭看見古云門寺的『雲門』二字，大悟。途中作偈說：『一上天臺云更深，腳根踏斷草鞋繩。比丘五百無蹤影，見得他時打斷筋。』因此進入雙髻峰，砍茅草居住。之後參訪云棲龍池禪師。出世說法時，拈香供養雲門匡真偃禪師。後來在東塔開堂，又供養龍池禪師。示疾時寫偈說：『小兒曹，生死路上須逍遙。皎月冰霜曉，吃杯茶，坐脫去了。』在雲門寺建塔安葬全身。
萬如禪師開示說：
『身心一如，身外無餘。人間天上，本無所拘。即此物，非他物。南北東西毫不差。千聖從來同一脈。若也向外苦馳求，奔到驢年恐未歇。迴光反照無多子，黃檗棒頭曾漏泄。知音須是箇中人，不是知音莫饒舌。』德山宣鑒禪師入門便打，臨濟義玄禪師入門便喝，截斷諸方爛葛藤（比喻無意義的爭論），指出當人活潑潑（生機勃勃）的本來面目。貴在直下便承當，佛祖也直教眼裡揉碎。比如直指本分的一句，怎麼說呢？『夜半碧雲籠古殿，天明海岸迸金烏。』
釋林野禪師
俗姓蔡，是長樂人，出生就不吃葷腥。依止本里的金鐘寺，道然和本然兩位叔父出家。立志研究佛典。離開四川前往江南，進入講習場所。大明天啟丁卯年（1627年），在當湖休息。與毛俞等諸位先生在德藏齋頭談論《楞嚴經》，於是留下閉關閱讀經藏。恰好有人送來密雲圓悟禪師的語錄，翻開書卷，看到參禪偈說：『一念未生前，試看底模樣。』頓悟。
【English Translation】 English version (The monk) said he came from Tianzhu (ancient India). (Zen Master Shitou Xiqian) used his mind-reading ability and said, 'I heard there are three Tianzhus (ancient India was divided into eastern, southern, and central parts), which Tianzhu (ancient India) did you come from? Speak quickly! Speak quickly!' The (monk) himself was thus filled with doubt. The next day, he went to the stone with a staff and asked loudly, 'Which Tianzhu (ancient India) did you come from? Speak quickly! Speak quickly!' Suddenly, the before and after were cut off (referring to the interruption of thought, enlightenment). He returned to Mount Tiantai, looked up and saw the two characters 'Yunmen' of the ancient Yunmen Temple, and had a great enlightenment. On the way, he composed a verse saying: 'Once up Tiantai, the clouds are deeper, the soles of my feet have broken the straw sandals. Five hundred monks are nowhere to be seen, when you see him, break his tendons.' Therefore, he entered Shuangji Peak and cut thatch to live. After that, he visited Zen Master Yunqi Longchi. When he came out to preach, he offered incense to Zen Master Yunmen Kuangzhen Yan. Later, he opened a hall in Dongta and offered sacrifices to Zen Master Longchi again. When he was ill, he wrote a verse saying: 'Little children, you must be carefree on the road of life and death. The bright moon and frost dawn, drink a cup of tea, and pass away while sitting.' A pagoda was built in Yunmen Temple to bury his whole body.
Zen Master Wanru said:
'Body and mind are one, there is nothing left outside the body. In the human world and in the heavens, there is originally nothing to be bound by. This thing is not another thing. North, south, east, and west are not different at all. The thousands of sages have always had the same lineage. If you seek outwards with bitterness, you may not stop running until the year of the donkey. Turning the light back to shine, there are not many seeds, Zen Master Huangbo once leaked it at the end of his stick. A confidant must be someone in the know, if you are not a confidant, don't be verbose.' Zen Master Deshan Xuanjian hit as soon as he entered the door, and Zen Master Linji Yixuan shouted as soon as he entered the door, cutting off the rotten vines (metaphor for meaningless arguments) of all parties, and pointing out the lively original face of the person. It is valuable to take responsibility directly, and the Buddhas and ancestors also directly teach to crush it in their eyes. For example, how to say a sentence that directly points to one's own duty? 'At midnight, blue clouds cover the ancient palace, and at dawn, golden crows burst out on the coast.'
Zen Master Shi Linye
His secular surname was Cai, and he was from Changle. He did not eat meat from birth. He relied on the Jinzhong Temple in his hometown, and his two uncles, Daoran and Benran, became monks. He was determined to study Buddhist scriptures. He left Sichuan and went to Jiangnan, entering lecture halls. In the year of Dingmao (1627) of the Tianqi era of the Ming Dynasty, he rested in Danghu. He discussed the Shurangama Sutra with Mr. Mao Yu and others at Dezang Zaitou, so he stayed to read the scriptures in seclusion. It happened that someone sent the recorded sayings of Zen Master Miyun Yuanwu, and when he opened the book, he saw the Zen meditation verse saying: 'Before a thought arises, try to see what it looks like.' He had a sudden enlightenment.
覺疑情猛發。𥨊食俱亡。至庚午春。密老人過當湖。因遣護關子傳話。囑云。教他關中莫妄想。此心益疑。不覺失足墮樓。如夢忽覺。便會一念未生前的道理。遂破關。走姑蘇。見密師于清涼庵。力為參究。時老人舉世尊初生。便解指天指地。汝諸人。猶向老僧擬討甚麼碗。拽拄杖一時打散。自此全身脫落。深徹棒喝之旨。乙亥冬。于素履黃公園中付拂。
釋通乘
號石車。金華朱氏子。二十六歲。依天真為僧。雲門稟具。閱六祖不思善公案。有省。遍參知識。后謁天童于金粟。童問。那裡來。師曰云門。童曰。幾時起身。師打圓相。童曰。莫亂統。師曰。千里同風。今日特來。親領痛棒。童曰。既千里同風。又來作么。師翹左足。童曰未在。師翹右足。童曰錯也。師曰。風吹別調中。童休去。入室次。童舉手曰。我手何似佛手。師拂袖便出。次繼席金粟。上堂。諸佛出世。為一大事因緣。達磨西來。指人見性成佛。金粟不諳老婆禪。祇要諸人棒下見血。若也恁么會得。觸處逢渠。纖毫不立。垂手人間。和光化物。既然觸處逢渠。且道渠是阿誰。毫釐有差。天地懸隔。喝一喝。
釋通忍
號朝宗。常州陳氏子。弱冠出家。謁天童于金粟。茫無所入。遍禮諸方。后隨童赴育王請。寺碑有刻大千
【現代漢語翻譯】 現代漢語譯本： 覺醒的疑情猛烈地爆發，甚至忘記了吃飯睡覺。到了庚午年（具體年份需要根據上下文推斷，此處假設為清朝庚午年，即公元1690年）春天，密老人經過當湖，於是派護關的人傳話，囑咐說：『教他在關中不要胡思亂想。』這使他心中更加疑惑，不覺失足從樓上掉了下來，如同從夢中突然醒來，便領會了一念未生之前的道理，於是破關而出，前往姑蘇，在清涼庵拜見密師，努力地參究。當時密老人舉世尊（釋迦牟尼佛）初生時，便用手指天指地的公案，說：『你們這些人，還向老僧這裡討要什麼碗？』然後用拄杖一時打散。從此他全身脫落，深刻領悟了棒喝的旨意。乙亥年（具體年份需要根據上下文推斷，此處假設為清朝乙亥年，即公元1695年）冬天，在素履黃公園中交付拂塵（象徵住持之位）。
釋通乘（法號） 號石車。是金華朱家的兒子。二十六歲時，依天真和尚出家，在雲門寺受具足戒。閱讀六祖慧能『不思善』的公案，有所領悟。遍參各處知識。後來在金粟山拜見天童和尚。天童和尚問：『從哪裡來？』通乘回答：『雲門。』天童和尚問：『什麼時候動身的？』通乘打了一個圓相（用手勢比劃一個圓圈）。天童和尚說：『不要胡亂比劃。』通乘說：『千里同風，今天特地前來，親自領受痛棒。』天童和尚說：『既然千里同風，又來做什麼？』通乘翹起左腳。天童和尚說：『還不到位。』通乘翹起右腳。天童和尚說：『錯了。』通乘說：『風吹別調中。』天童和尚便不再說話。進入室內后，天童和尚舉起手說：『我的手像不像佛手？』通乘拂袖便走了出去。之後繼承金粟寺住持之位。上堂說法時說：『諸佛出世，爲了一件大事因緣。達磨（菩提達摩）西來，指引人們見性成佛。金粟寺不擅長老婆禪（指繁瑣的禪法），只要各位在棒下見血。如果能夠這樣領會，到處都能遇到他，纖毫不立。垂手人間，和光同塵。既然到處都能遇到他，那麼請問，他究竟是誰？』稍微有一點差錯，就如同天地般懸隔。』喝一聲。
釋通忍（法號） 號朝宗。是常州陳家的兒子。年輕時出家，在金粟山拜見天童和尚，茫然不知所措。於是遍訪各處寺廟。後來跟隨天童和尚前往育王寺應請。看到寺碑上刻著『大千（世界）』二字。
【English Translation】 English version: Awakened doubt erupted fiercely, to the point of forgetting eating and sleeping. In the spring of Gengwu year (the specific year needs to be inferred from the context, here assumed to be the Qing Dynasty Gengwu year, i.e., 1690 AD), Elder Mi passed by Danghu, so he sent the gatekeeper to relay a message, instructing: 'Tell him not to indulge in妄想 (wangxiang, delusional thinking) while in seclusion.' This made him even more doubtful, and he inadvertently fell from the building. As if suddenly awakened from a dream, he understood the principle before a single thought arises, and thus broke through the barrier. He went to Gusu and visited Master Mi at Qingliang庵 (An, a Buddhist nunnery), diligently engaging in參究 (canjiu, Zen inquiry). At that time, Elder Mi cited the case of世尊 (Shizun, the World-Honored One, i.e., Shakyamuni Buddha) pointing to the sky and earth at birth, saying: 'You people, what bowls are you still trying to beg from this old monk?' Then he scattered them all with his staff. From then on, he completely shed his attachments and deeply understood the meaning of棒喝 (banghe, a Zen teaching method using blows and shouts). In the winter of Yihai year (the specific year needs to be inferred from the context, here assumed to be the Qing Dynasty Yihai year, i.e., 1695 AD), he passed on the拂塵 (fuchen, a whisk, symbolizing the position of abbot) in the Su Lü Huang Park.
釋通乘 (Shi Tongcheng, Dharma name) 號 (Hao, sobriquet) Shiche. He was the son of the Zhu family of Jinhua. At the age of twenty-six, he became a monk under the guidance of Tianzhen. He received the full precepts at Yunmen Temple. He had an awakening after reading the case of the Sixth Patriarch Huineng's 'not thinking of good.' He visited various teachers. Later, he visited Tiantong at Jin Su Temple. Tiantong asked, 'Where do you come from?' Tongcheng replied, 'Yunmen.' Tiantong asked, 'When did you set off?' Tongcheng made a circular gesture. Tiantong said, 'Don't make random gestures.' Tongcheng said, 'Thousands of miles share the same wind, and today I have come specifically to receive the painful棒 (bang, stick).' Tiantong said, 'Since thousands of miles share the same wind, what are you here for?' Tongcheng raised his left foot. Tiantong said, 'Not yet.' Tongcheng raised his right foot. Tiantong said, 'Wrong.' Tongcheng said, 'The wind blows in a different tune.' Tiantong stopped speaking. After entering the room, Tiantong raised his hand and said, 'Is my hand like the Buddha's hand?' Tongcheng flicked his sleeve and left. Later, he succeeded to the abbotship of Jin Su Temple. When he ascended the Dharma seat, he said: 'The Buddhas appear in the world for a great cause and condition.達磨 (Damo, Bodhidharma) came from the West to guide people to see their nature and become Buddhas. Jin Su Temple is not skilled in 'old woman Zen' (referring to tedious Zen methods), but only wants everyone to see blood under the棒 (bang, stick). If you can understand it in this way, you can meet him everywhere, without establishing anything. Let your hands hang down in the human world, harmonize with the light and transform beings. Since you can meet him everywhere, then tell me, who is he?' A slight mistake is like a separation as vast as heaven and earth.' He shouted a喝 (he, shout).
釋通忍 (Shi Tongren, Dharma name) 號 (Hao, sobriquet) Chaozong. He was the son of the Chen family of Changzhou. He became a monk at a young age and visited Tiantong at Jin Su Temple, but was at a loss. So he visited various temples. Later, he followed Tiantong to Yuwang Temple at the invitation. He saw the words '大千 (Daqian, the great chiliocosm)' engraved on the temple stele.
禪師垂語云。山中猛虎。以肉為命。何故不食其子。被童逼拶。坐臥不安。經兩旦。驀然除去鯁胸之物。趨見童下。語曰。惟人自肯乃方親。童曰。亦未在。師笑曰。和尚只做得大千兒孫。便出。已而聞童自答曰。自肉食不盡。方省悟未在之旨。住後上堂。僧問狗子佛性。趙州因甚道無。師曰。一字入公門。九牛拔不出。居士問。如何是百姓日用而不知。師曰。上大人丘乙己。士不覺失笑。師乃大笑曰。元來是你家常茶飯。士無語。又居士閱語錄。至斂手哭蒼天處。笑問曰。他當時為甚麼哭。師曰。你今為甚麼笑。曰弟子解他這一哭不得。師曰。你今還解得你這一笑么。曰我笑他這一哭。師曰。他正哭你這一笑。
釋通琇
號玉林。蓉城楊氏子。澄江請磬山不赴。師破關來見。叉手曰。狂兒國土。父不容過。者個峰頭。還是老漢住處么。山曰。你且站下腳。我與汝道。師掀倒香案便出。山高聲曰。將拄杖來。師遙應曰。劍去久矣。住後上堂。有一句子。河沙剎土。三世諸佛不能說。西干東震。歷代祖師不能說。天下善知識不能說。先師亦未曾說。琇上座今日既居此位。為眾分明舉似去也。良久曰。元正啟祚。萬象咸亨。僧問。如何是定。師曰。顛顛倒倒。曰如何是慧。師曰。愚愚癡癡。曰如何是定慧總持
【現代漢語翻譯】 現代漢語譯本 禪師開示說：『山中的猛虎，以肉為生，為什麼不吃自己的孩子？』（有僧人）被童禪師逼問，坐立不安，經過兩天，忽然去除了心中疑惑，前去拜見童禪師，說道：『只有人自己肯認，才能真正親近。』童禪師說：『也還未到。』禪師笑著說：『和尚你只能做大千世界的子孫。』便離開了。之後聽到童禪師自答說：『因為肉食沒有吃盡，才醒悟到未到的旨意。』 （禪師）住持後上堂說法，有僧人問：『狗子有佛性嗎？』趙州禪師（趙州從諗禪師，778-897）為什麼說沒有？禪師說：『一字進入公門，九頭牛也拉不出來。』有居士問：『什麼是百姓每天都在用卻不知道的？』禪師說：『上大人丘乙己。』居士忍不住失笑。禪師於是大笑說：『原來是你家常便飯。』居士無語。又有居士閱讀語錄，讀到斂手哭蒼天的地方，笑著問道：『他當時為什麼哭？』禪師說：『你現在為什麼笑？』（居士）說：『弟子不理解他這一哭。』禪師說：『你現在理解你這一笑嗎？』（居士）說：『我笑他這一哭。』禪師說：『他正哭你這一笑。』
釋通琇（釋通琇，生卒年不詳） 號玉林，蓉城楊氏之子。澄江請他住持磬山，他沒有答應。禪師打破關隘來拜見（磬）山禪師，叉手說道：『狂兒的國土，父親不允許通過。這個峰頭，還是老漢住的地方嗎？』（磬）山禪師說：『你且站下腳，我與你說道理。』禪師掀翻香案便離開。（磬）山禪師高聲說：『拿拄杖來！』禪師遙遙應道：『劍去很久了。』 （玉林禪師）住持後上堂說法：『有一句話，河沙剎土，三世諸佛不能說，西干東震，歷代祖師不能說，天下善知識不能說，先師也未曾說過。我通琇上座今日既然居於此位，為大眾分明地舉出來。』良久說：『元正啟祚（新年開始），萬象咸亨（萬事順利）。』有僧人問：『什麼是定？』禪師說：『顛顛倒倒。』（僧人）說：『什麼是慧？』禪師說：『愚愚癡癡。』（僧人）說：『什麼是定慧總持？』
【English Translation】 English version The Zen master said: 'The fierce tiger in the mountains lives on meat. Why doesn't it eat its own cubs?' A monk, pressed by Zen Master Tong, felt restless, and after two days, suddenly removed the obstruction in his chest. He went to see Zen Master Tong and said, 'Only when a person is willing to acknowledge it themselves can they truly be close.' Zen Master Tong said, 'It's still not there yet.' The Zen master smiled and said, 'Venerable monk, you can only be a descendant of the great thousand worlds.' Then he left. Afterward, he heard Zen Master Tong answer himself, 'Because the meat has not been completely consumed, I realized the meaning of 'not yet there'.' After assuming the abbotship, (the Zen master) ascended the Dharma hall and gave a sermon. A monk asked, 'Does a dog have Buddha-nature?' Why did Zen Master Zhaozhou (Zhaozhou Congshen, 778-897) say no? The Zen master said, 'Once a word enters the public gate, nine oxen cannot pull it out.' A layman asked, 'What is it that people use every day but do not know?' The Zen master said, 'Superior man, great man, Qiu Yi Ji.' The layman couldn't help but laugh. The Zen master then laughed loudly and said, 'So, it's your everyday tea and rice.' The layman was speechless. Another layman, reading the recorded sayings, upon reaching the part where he 'folded his hands and cried to the heavens,' asked with a smile, 'Why was he crying at that time?' The Zen master said, 'Why are you laughing now?' (The layman) said, 'This disciple does not understand his crying.' The Zen master said, 'Do you understand your laughter now?' (The layman) said, 'I laugh at his crying.' The Zen master said, 'He is crying at your laughter.'
釋通琇 (Shi Tongxiu, dates unknown) Also known as Yulin, he was the son of the Yang family of Rongcheng. He declined the invitation from Chengjiang to reside at Qingshan. The Zen master broke through the barrier to see Zen Master (Qing)shan, clasped his hands and said, 'In the land of a madman, the father does not allow passage. Is this peak still the place where the old man lives?' Zen Master (Qing)shan said, 'Stand still for a moment, and I will tell you the principle.' The Zen master overturned the incense table and left. Zen Master (Qing)shan shouted loudly, 'Bring the staff!' The Zen master responded from afar, 'The sword has been gone for a long time.' After assuming the abbotship, (Zen Master Yulin) ascended the Dharma hall and gave a sermon: 'There is a saying that the Buddhas of the three worlds in countless lands cannot say, the ancestral teachers of the Western Heaven and Eastern Land cannot say, the good teachers of the world cannot say, and even the former teacher has never said. Now that I, the monk Tongxiu, am in this position today, I will clearly present it to everyone.' After a long silence, he said, 'Yuanzheng Qizuo (New Year begins) , Wanxiang Xianheng (all things are prosperous).' A monk asked, 'What is Samadhi?' The Zen master said, 'Upside down.' (The monk) said, 'What is Wisdom?' The Zen master said, 'Foolish and ignorant.' (The monk) said, 'What is the total holding of Samadhi and Wisdom?'
。師曰。又顛倒又愚癡。上堂。眾競出問話畢。師曰。欲釣鯨鯢澄巨浸。卻嗟蛙步滯泥沙。擲拄杖下座。
釋通云
號石奇。雪竇結制云。祇如諸方結制。廚庫豐足。事事次第。物物有餘。九十日內一期安坐。始成個模樣。雪竇者里。上無片瓦。下無卓錐。直得一物也無。驀豎拂子云。向這裡。急須薦取。不得無繩自縛。所謂本自無瘡。勿傷之也。不然。倚他門戶傍他墻。剛被時人喚作郎。元旦召眾云。一年三百六十日。今朝是最初一日。若有道得最初句。便乃年新。月新。日新。日日新。時時新。刻刻新。新新無住。于無住中。不妨天是天。地是地。山是山。水是水。僧是僧。俗是俗。未嘗移易一絲毫。所以道。是法住法位。世間相常住。小參云。今日臘月三十夜。年窮歲盡之際。幸然無些子事。今于無事中。山僧為汝商量。大眾。既然無事。且道又商量個甚麼。若明得辦得。便春夏秋冬。生住異滅。人事消長。時節遷流。物我道同。古今不二。不見僧問古德。年窮歲盡時如何。德云。東村王老夜燒錢。看他古人明得辦得的。向結角羅紋處。恁么答話。豈不綽綽有餘𥙿哉。又示眾云。當陽一著。獨露無遮。八面玲瓏。十方軒豁。明眼作證。豈敢囊藏。直得瓊樓玉殿。百草頭上全彰。千丈報身。瓦礫堆邊
【現代漢語翻譯】 現代漢語譯本： 師父說：『真是顛倒又愚癡啊。』 上堂時，眾僧爭先恐後地出來問話完畢，師父說：『想要釣到鯨魚這樣的大魚，必須到能夠讓它轉身的大海里。如果只是哀嘆自己像青蛙一樣，只能在泥沙里跳動，那是不行的。』 說完，便把拄杖扔下，離開了座位。
釋通云（法號石奇）
雪竇禪師在結制時說：『各方叢林結制，廚房倉庫豐足，事事井然有序，樣樣東西都有剩餘。九十天內安心打坐，才能成就一個模樣。而雪竇這裡，上無片瓦遮身，下無立錐之地，真可謂一無所有。』 隨即豎起拂塵說：『就在這裡，要趕緊領會！不要無緣無故地自己束縛自己。』 正所謂『本來沒有瘡，就不要去弄傷它。』不然的話，倚仗別人的門戶，依靠別人的墻壁，終究會被世人叫做『郎』（指沒有主見，依附他人的人）。 元旦時，召集大眾說：『一年三百六十日，今天是一年的第一天。如果有人能說出最初的一句話，那麼便是年新、月新、日新、日日新、時時新、刻刻新、新新無住。』 在無住之中，不妨天是天，地是地，山是山，水是水，僧是僧，俗是俗，未曾移動一絲一毫。所以說，『是法住法位，世間相常住。』 小參時說：『今天是臘月三十夜，一年窮盡，歲末之時。幸好沒有什麼事情。現在在無事之中，山僧為你們商量。』 大眾，既然無事，那麼且說說又要商量些什麼呢？如果明白透徹，便會發現春夏秋冬，生住異滅，人事消長，時節遷流，物我道同，古今不二。 不見有僧人問古德：『年窮歲盡時如何？』古德回答說：『東村王老夜燒錢。』看看古人明白透徹的，在結角羅紋處，這樣回答，豈不是綽綽有餘嗎？ 又開示大眾說：『當陽一著，獨露無遮，八面玲瓏，十方軒豁。明眼人可以作證，豈敢藏私。』 直接讓瓊樓玉殿，在百草頭上完全彰顯；讓千丈報身，在瓦礫堆邊顯現。
【English Translation】 English version: The master said, 'Truly upside down and foolish.' When ascending the hall, the monks rushed forward to ask questions. After they finished, the master said, 'Wanting to fish for whales in the vast ocean, yet lamenting frog-like steps stuck in the mud.' Then he threw down his staff and left the seat.
Shi Tongyun (Dharma name Shiqi)
Zen Master Xuedou said during the monastic retreat: 'In monastic retreats everywhere, the kitchen and storehouse are abundant, everything is in order, and there is a surplus of everything. Ninety days of peaceful sitting is required to achieve a certain form.' 'But here at Xuedou, there isn't even a tile to cover the head or a spike to stand on. It can truly be said that there is nothing at all.' Immediately he raised his whisk and said, 'Right here, you must quickly understand! Do not bind yourselves without reason.' As the saying goes, 'If there is no wound to begin with, do not injure it.' Otherwise, relying on someone else's door or leaning against someone else's wall, you will ultimately be called 'Lang' (referring to someone without their own opinions, relying on others) by the world. On New Year's Day, he gathered the assembly and said, 'Of the three hundred and sixty days of the year, today is the first day. If someone can speak the very first sentence, then it will be a new year, a new month, a new day, new every day, new every moment, new every instant, new and without dwelling.' Within non-dwelling, it doesn't hinder that heaven is heaven, earth is earth, mountain is mountain, water is water, monk is monk, and layman is layman, without the slightest change. Therefore, it is said, 'The Dharma abides in its position, and the worldly phenomena are constant.' During the small assembly, he said, 'Today is the thirtieth night of the twelfth month, the end of the year, the time of year's end. Fortunately, there is nothing to do. Now, in the midst of nothing to do, this mountain monk will discuss with you.' Everyone, since there is nothing to do, then what is there to discuss? If you understand thoroughly, you will realize that spring, summer, autumn, and winter, birth, dwelling, change, and extinction, the waxing and waning of human affairs, the shifting of seasons, the unity of things and self, and the non-duality of ancient and modern are all the same. Didn't you see a monk ask an ancient worthy, 'What is it like at the end of the year?' The ancient worthy replied, 'Old Wang of the eastern village burns money at night.' Look at how the ancients understood thoroughly, answering in such a way at the knotted and patterned place, isn't it more than sufficient? He further instructed the assembly, 'A single strike in the open, exposed without cover, exquisite on all eight sides, open and vast in all ten directions. Clear-eyed people can attest to it, how dare I hide it?' Directly allowing the jade towers and jeweled palaces to be fully manifested on the heads of the hundred grasses; allowing the thousand-foot reward body to appear beside the pile of rubble.
頓現。塵塵爾。剎剎爾。突出無位真人。發明現成公案。直饒三世諸佛。歷代老古錐到來。個個退身有分。正當恁么時如何。水歸大海波濤靜。云到蒼梧氣象閑。
釋通賢
號浮石。平湖趙氏子。受密老人付囑。住報恩。臘八示云。自舍皇宮入雪山。六年冷坐絕追攀。誰知今夜蒲團上。紺目無端發眚斑。山僧恁么告報。祇要諸人拈卻炙脂帽子。脫下鶻臭布衫。便見古釋迦不先。今彌勒非后。一切時中。不倚一物。凈裸裸上無攀仰。赤灑灑下絕己躬。千聖不能知。萬靈安可測。一切坐斷。不漏絲毫。又新正解制示云。才拴意馬不多時。頃刻隆冬又過之。耳畔只聞鑼鼓鬧。聲聲敲入𩬆成絲。大眾。還有不隨聲色轉變者么。等閑識得東風面。萬紫千紅總是春。到恁么地。可謂知歸。若有人問從甚處來。切莫道報恩來。因甚如此。不將平實對。正要使他疑。故道泰不傳天子令。時清休唱太平歌。復舉世尊一日。與阿難行次。路見古塔。世尊便作禮。阿難云。此何人塔。世尊云。過去諸佛塔。阿難云。是誰弟子。世尊云。是我弟子。阿難云。應當如是。大眾。既是過去諸佛。為何又是現在世尊弟子。既是世尊弟子。為何又作禮。如是推求。一一相反。阿難為何又言。應當如是。能向這裡。明得透得。一切有為法當體
【現代漢語翻譯】 現代漢語譯本： 頓然顯現。微塵是這樣，每個剎那也是這樣。突出那無位真人（指不執著于任何位置或相狀的真我），發明這現成的公案（指本來就存在的事實）。即使三世諸佛（過去、現在、未來的一切佛），歷代老古錐（指有經驗的禪師）到來，個個也要退避三舍。正在這個時候該如何呢？水歸大海波濤平靜，云到蒼梧氣象閒適。
釋通賢（法號） 號浮石。是平湖趙氏之子。接受密老人的付囑。住在報恩寺。臘月初八開示說：『自己捨棄皇宮進入雪山，六年寒冷地靜坐，斷絕一切攀緣。誰知今夜在蒲團上，紺目（指佛眼）無端出現眚斑（指眼病）。』山僧這樣告訴大家，只要諸位丟掉炙脂帽子（比喻虛假的裝飾），脫下鶻臭布衫（比喻污穢的身體），便會見到古釋迦（指過去的釋迦牟尼佛）不是先，今彌勒（指未來的彌勒佛）不是后。一切時中，不依靠一物，清凈裸露，上無攀緣，赤條條，下絕己躬。千聖不能知，萬靈安可測。一切坐斷，不漏絲毫。又在新年解制時開示說：『才拴住意馬（比喻散亂的心），沒過多久，轉眼間隆冬又過去了。耳邊只聽到鑼鼓喧鬧，聲聲敲入𩬆成絲（形容聲音的細微）。』大眾，還有不隨聲色轉變的人嗎？輕易地認識到東風的面貌，萬紫千紅都是春天。到了這種地步，可謂知歸（指認識到歸宿）。如果有人問從哪裡來，千萬不要說從報恩寺來。因為什麼如此？不將平實來應對，正要使他疑惑。所以說泰平時不傳天子的命令，時局清平時停止歌唱太平歌。又舉世尊（指釋迦牟尼佛）有一天，與阿難（佛陀的十大弟子之一）行走時，路見古塔。世尊便作禮。阿難問：『這是什麼人的塔？』世尊說：『過去諸佛的塔。』阿難問：『是誰的弟子？』世尊說：『是我的弟子。』阿難說：『應當如此。』大眾，既然是過去諸佛，為何又是現在世尊的弟子？既是世尊的弟子，為何又要作禮？如此推求，一一相反。阿難為何又說『應當如此』？能向這裡，明白透徹，一切有為法當體
【English Translation】 English version: Suddenly appearing. Dust by dust, moment by moment. Highlighting the True Person without Rank (referring to the true self that is not attached to any position or form), revealing the readily available case (referring to the fact that is already present). Even if all the Buddhas of the Three Times (past, present, and future) and the experienced Zen masters of all generations arrive, each of them must step back. What should be done at this very moment? When water returns to the sea, the waves are calm; when clouds reach Cangwu, the atmosphere is serene.
釋通賢 (Shì Tōngxián) (Dharma name) Also known as Fúshí (Floating Stone). He was the son of the Zhao family of Pinghu. He received the entrustment of Elder Mì and resided at Bao'en Temple. On the eighth day of the twelfth lunar month, he proclaimed: 'I abandoned the royal palace and entered the snowy mountains, sitting coldly for six years, cutting off all clinging. Who knew that tonight, on the futon, the dark eyes (referring to the Buddha's eyes) would inexplicably develop a cataract (referring to an eye disease)?' This monk tells you, as long as you discard the roasted fat hat (a metaphor for false adornments) and take off the smelly hawk-cloth robe (a metaphor for the defiled body), you will see that the ancient Śākyamuni (referring to the past Śākyamuni Buddha) is not first, and the present Maitreya (referring to the future Maitreya Buddha) is not last. At all times, not relying on a single thing, purely naked, with nothing to cling to above, completely bare, without any self below. The thousand sages cannot know it, how can the myriad spirits fathom it? Cutting off everything, not leaking a single bit. Furthermore, at the end of the New Year retreat, he proclaimed: 'Just when the mind-horse (a metaphor for the scattered mind) is tethered, before long, the depths of winter have passed again. Only the sound of gongs and drums is heard in the ears, each sound knocking into 𩬆 becoming silk (describing the subtlety of the sound).' Everyone, are there any who do not change with sounds and sights? Easily recognizing the face of the east wind, all the purples and reds are spring. Reaching this point, one can be said to know the return (referring to recognizing the destination). If someone asks where you come from, do not say you come from Bao'en Temple. Why is this so? Not responding with plain truth, precisely to make him doubt. Therefore, it is said that in times of peace, the emperor's orders are not transmitted; in times of clarity, the song of peace is stopped. Again, the World Honored One (referring to Śākyamuni Buddha) one day, while walking with Ānanda (one of the Buddha's ten great disciples), saw an ancient pagoda on the road. The World Honored One then paid respects. Ānanda asked, 'Whose pagoda is this?' The World Honored One said, 'The pagodas of past Buddhas.' Ānanda asked, 'Whose disciples are they?' The World Honored One said, 'They are my disciples.' Ānanda said, 'It should be so.' Everyone, since they are past Buddhas, why are they now disciples of the World Honored One? Since they are disciples of the World Honored One, why pay respects? Pursuing this, everything is contradictory. Why did Ānanda say, 'It should be so'? If one can understand this thoroughly, all conditioned dharmas are
即無為。
釋行元
號百癡。閩漳浦蔡氏子。幼習儒。怙恃繼失。依兄居住。年二十。功名不就。因憩同安邑邸。夜夢有人呼曰。時至矣。速前去。明晨行。遇真戒師。偕入長泰石獅巖。禮求剃髮。大明崇禎甲戌春。往黃檗。參費隱和尚。凡有所問。被痛棒打出。未幾證入玄奧。命掌記室。戊寅。費老人主金粟。師為西堂。付衣拂。回建寧蓮峰住靜。辛巳冬出世。隨移寶峰百山二剎。及浙之太平長慶。戊子夏初。海鹽護法徐覲周等。以金粟虛席。集眾卜請。師恬然自若。繼席六載。竭力勞心。衣缽微貲。悉以供眾。癸巳八月。覲周送藏經入寺。即于明晨退院。上堂云。六載住持。全沒滋味。簡點將來。討甚閑氣。何如長松下。片石間。灑灑瀟瀟。科頭箕踞。任他法道遷更。蠓蠅口沸。且臨行一曲。如何演唱。擊拂子云。啰啰哩。啰啰嗹。白髮催人容易老。寬懷無事是神仙。便行。覲周同諸檀護。迎入梵勝。今遷明發。師有語錄十六卷。行世。如金粟歲旦示云。佛法無人說。雖慧不能了。況復值年朝。如何靜悄悄。擂鼓出升堂。香云四處繞。柱杖倒頭拖。袈裟忘里表。問著口莫酬。遙空指白鳥。大眾且道。金粟與么。是歡喜耶。著忙耶。若道是歡喜。年年好年。有什麼歡喜處。若道是著忙。我為法王。於法
【現代漢語翻譯】 現代漢語譯本： 即是無為的境界。
釋行元（Shi Xingyuan）禪師
號百癡。是福建漳浦蔡氏之子。年幼時學習儒學。父母相繼去世，依靠兄長居住。二十歲時，未能考取功名。一次在同安縣的官邸休息，夜裡夢見有人呼喚他說：『時機到了，快去吧。』第二天早上出發，遇到了真戒（Zhenjie）律師，一同前往長泰石獅巖。禮拜並請求剃度。大明崇禎甲戌年（1634年）春天，前往黃檗山，參拜費隱（Feiyin）和尚。凡是有所提問，就被狠狠地用棒子打出來。不久之後，證悟進入玄妙的境界，被任命掌管記室。戊寅年（1638年），費隱老人主持金粟寺，行元禪師擔任西堂，並被授予衣拂。之後返回建寧蓮峰隱居。辛巳年（1641年）冬天出世弘法，隨後移居寶峰寺和百山寺兩座寺廟，以及浙江的太平寺和長慶寺。戊子年（1648年）初夏，海鹽的護法徐覲周等人，因為金粟寺住持之位空缺，聚集眾人占卜請行元禪師前去。行元禪師安然自若地繼任住持六年，竭盡全力，耗費心神，將微薄的衣缽錢財全部用來供養大眾。癸巳年（1653年）八月，徐覲周送藏經入寺，行元禪師就在第二天早上退院。上堂說法道：『六年來擔任住持，完全沒有滋味。簡單地整理一下將來，還不如去尋求清閑。不如在長松之下，一片石頭之上，灑脫自在，光著頭，兩腿張開隨意坐著。任憑佛法道義如何變遷，世人如何議論紛紛。且臨行唱一曲，如何演唱呢？』說完，敲擊拂塵說：『啰啰哩，啰啰嗹。白髮催人容易老，寬懷無事是神仙。』說完便離開。徐覲周同各位檀越護法，將行元禪師迎入梵勝寺。現在遷往明發寺。行元禪師有語錄十六卷流傳於世。例如金粟寺歲旦的開示說：『佛法無人講解，即使有智慧也無法瞭解。何況是新年元旦，怎麼能靜悄悄的呢？擂鼓升堂，香云四處繚繞。拄杖倒過來拖著，袈裟也忘了里外。問起來卻一句話也答不上，遙遙地指向天空中的白鳥。各位大眾，你們說，金粟寺這樣做，是歡喜呢，還是著急呢？如果說是歡喜，年年都是好年，有什麼可歡喜的呢？如果說是著急，我身為法王，對於佛法』
【English Translation】 English version: Which is non-action (Wuwei).
釋行元 (Shi Xingyuan) Chan Master
Also known as Baichi. He was the son of the Cai family of Zhangpu, Fujian. He studied Confucianism in his youth. His parents passed away one after another, and he lived with his elder brother. At the age of twenty, he failed to achieve fame. Once, while resting at the Tong'an County residence, he dreamed that someone called out to him, 'The time has come, go quickly.' The next morning, he set off and met Lawyer Zhenjie (True Precepts), and together they went to Shishi Rock in Changtai. He prostrated and requested to be tonsured. In the spring of the Jiaxu year of the Chongzhen reign of the Great Ming Dynasty (1634), he went to Huangbo Mountain to visit the monk Feiyin (Hidden Flight). Whenever he asked a question, he was severely beaten out with a stick. Not long after, he realized and entered the profound realm, and was appointed to manage the records room. In the Wuyin year (1638), the old man Feiyin presided over Jin Su Temple, and the master served as the Western Hall, and was given the robe and whisk. Afterwards, he returned to Lianfeng in Jianning to live in seclusion. In the winter of the Xinsi year (1641), he emerged to propagate the Dharma, and then moved to Baofeng Temple and Baishan Temple, as well as Taiping Temple and Changqing Temple in Zhejiang. In the early summer of the Wuzi year (1648), Xu Jinzhou and others, the Dharma protectors of Haiyan, gathered the masses to request the master to go to Jin Su Temple because the abbot's seat was vacant. The master calmly and naturally succeeded as abbot for six years, doing his best and exhausting his mind, using all the meager resources of his robe and bowl to support the masses. In the eighth month of the Guisi year (1653), Xu Jinzhou sent the Tripitaka into the temple, and the master retired from the temple the next morning. He ascended the hall and said, 'For six years as abbot, there has been no taste at all. Simply tidy up for the future, why seek leisure? It is better to be under the tall pines, on a piece of rock, free and unrestrained, bareheaded, sitting with legs spread apart. Let the Dharma and morality change, and the mosquitoes buzz. And sing a song before leaving, how to sing it?' After speaking, he struck the whisk and said, 'Luo Luo Li, Luo Luo Lian. White hair urges people to grow old easily, a broad mind and nothing to do is a god.' Then he left. Xu Jinzhou and the other patrons and protectors welcomed the master into Fansheng Temple. Now he is moving to Mingfa Temple. The master has sixteen volumes of recorded sayings circulating in the world. For example, the New Year's Day instruction at Jin Su Temple said, 'If the Buddha-dharma is not explained, even wisdom cannot understand it. Moreover, how can it be quiet on New Year's Day? Beat the drums and ascend the hall, fragrant clouds surround everywhere. The staff is dragged upside down, and the robe is forgotten inside and out. When asked, he cannot answer a word, and points to the white birds in the sky. Great assembly, what do you say? Is Jin Su Temple happy or anxious? If you say it is happy, every year is a good year, what is there to be happy about? If you say it is anxious, I am the Dharma King, regarding the Dharma'
自在。著忙個什麼。於此涇渭得出。正好山門擺手。寶殿鞠躬。見僧賀僧。見俗賀俗。見白牯貍那。賀白牯貍那。如弗然者。歲君所司時令。又向閃電光中。打輥去也。如梵勝示云。懶骨鍛成。一榻閑眠消白晝。枯腸浣出。半聯仄韻動寒潮。不管佛來祖來。說甚呼牛呼馬。頭頭具足生涯。處處彰吾寶所。是汝諸人。果能如是見。如是信解。便可休心息念。高掛缽囊。與山僧同處同行。同餐同飲。耕云鈞月唱沒腔歌。自然道泰時清。其或隨情變換。逐物升沉。敢保終年未有歇手在。如明發示云。衲僧行止沒多般。隨處安身隨處閑。滿沼白荷觀不足。又𢹂竹杖到云間。云間既到。是非杳忘。地闊天高。聲和響順。翻愛當年船子。一絲獨釣寒江。更冀此日維摩。出手共扶祖道。且時節相應底句。如何話會。陣陣薰風來殿閣。炎威雖逼也清涼。
品高僧摘要卷三 卍新續藏第 87 冊 No. 1626 高僧摘要
化高僧摘要卷四
武原居士 徐昌治覲周父 編輯
釋安清
字世高。安息國王太子也。幼以孝行見稱。志業聰敏。剋意好學。外國典籍。及七曜五行。醫方異術。乃至鳥獸之聲。無不綜達。常行見群䴏。忽謂伴曰。䴏云應有送食者。頃之果有致焉。眾咸奇之。高雖居家。而奉
【現代漢語翻譯】 現代漢語譯本 自在。忙什麼呢？在這裡能分清涇水和渭水，正好在山門前擺手，在大殿里鞠躬。見到僧人就向僧人問好，見到俗人就向俗人問好。見到白牯貍（白色野牛）也向白牯貍問好。如果不是這樣，那麼掌管時令的太歲，又會在閃電般的光芒中翻滾而去。如同梵勝所說：『懶惰的骨頭已經鍛鍊好了，可以在床上悠閒地睡個午覺；枯竭的腸子清洗乾淨了，半句不合韻的詩句也能感動寒冷的潮水。』不用管是佛來還是祖師來，說什麼呼牛呼馬。每件事都具備了生活的全部，每個地方都彰顯了我的寶所（指佛性）。你們這些人，如果真能這樣見解，這樣相信理解，就可以放下心，停止念頭，高高掛起缽囊，與山僧同處同行，同吃同喝，耕耘雲彩，垂釣月亮，唱著沒有曲調的歌。自然就會天下太平，時局清明。如果隨著情感變化，追逐外物而沉淪，我敢保證你終年都不會有停手的時候。如同明發所說：『衲僧（僧人的自稱）的行止沒有多少花樣，隨處安身，隨處悠閑。滿池塘的白荷花怎麼看也看不夠，又拿著竹杖到云間去。』既然到了云間，是非都已消失，天地廣闊，聲音和諧順暢。反而喜愛當年船子（指唐代禪師德誠）在寒冷的江上獨自垂釣。更希望今日的維摩（指維摩詰，佛教在家修行典範），出手共同扶持祖師之道。那麼，與時節相應的句子，該如何說呢？陣陣薰風吹來殿閣，即使炎熱逼人，也感到清涼。
品高僧摘要卷三 卍新續藏第 87 冊 No. 1626 高僧摘要
化高僧摘要卷四
武原居士 徐昌治覲周父 編輯
釋安清
字世高。是安息國（古代中亞國家）的國王太子。從小就以孝順著稱。志向堅定，聰敏好學。努力學習外國的典籍，以及七曜五行（古代占星術），醫方異術，甚至鳥獸的聲音，沒有不精通的。曾經行走時看見一群䴏，忽然對同伴說：『䴏說應該有送食物來的人。』一會兒果然有人送來。眾人都感到驚奇。世高雖然在家，但奉
【English Translation】 English version Be at ease. What's the rush? Here, you can distinguish the Jing River from the Wei River. It's perfect to wave at the mountain gate and bow in the main hall. Greet monks when you see them, and greet laypeople when you see them. Even greet the white wild ox when you see it. If not, then the Tai Sui (God in charge of the year) who governs the seasons will roll away in the lightning flash. As Fan Sheng said: 'Lazy bones are forged, allowing for a leisurely afternoon nap. A withered gut is cleansed, and a half-rhyme can move the cold tide.' Don't bother whether it's the Buddha or the Patriarch who comes, or what is said about calling a cow a cow or a horse a horse. Every matter is fully equipped with the entirety of life, and every place manifests my treasure place (referring to Buddha-nature). If you all can truly see and believe and understand in this way, then you can put your mind at rest, cease your thoughts, hang up your alms bowl high, and live, walk, eat, and drink with the mountain monk, cultivating clouds, angling the moon, and singing a song without melody. Naturally, the world will be peaceful and the times will be clear. If you change with emotions and rise and fall chasing after objects, I guarantee you will never have a moment's rest all year round. As Ming Fa said: 'A mendicant monk's conduct has no great variety, settling the body wherever he is, being at leisure wherever he is. He can't get enough of watching the white lotuses in the pond, and then he takes his bamboo staff to the clouds.' Since you've arrived in the clouds, right and wrong have disappeared, heaven and earth are vast, and sounds are harmonious and smooth. Instead, he loves the boatman (referring to Zen Master De Cheng of the Tang Dynasty) who fished alone on the cold river in those years. Even more, he hopes that Vimalakirti (referring to Vimalakirti, a Buddhist model of lay practice) of today will lend a hand to jointly support the Patriarch's Way. Then, how should we speak of the phrase that corresponds to the season? Breezes come in waves to the halls, and although the heat is pressing, it is also cool.
Collected Excerpts of Eminent Monks, Volume 3 卍 New Supplement to the Buddhist Canon, Volume 87, No. 1626, Collected Excerpts of Eminent Monks
Collected Excerpts of Eminent Monks, Volume 4
Layman Wuyuan, Xu Changzhi Jinzhou's Father, Editor
釋 An Qing (Shì Ān Qīng)
His style name was 世高 (Shì Gāo). He was the crown prince of the 安息 (Ānxī) kingdom (ancient Central Asian country). From a young age, he was known for his filial piety. He had firm aspirations and was intelligent and eager to learn. He diligently studied foreign books, as well as the Seven Luminaries and Five Elements (ancient astrology), medical prescriptions, strange arts, and even the sounds of birds and animals, of which he was proficient in all. Once, while walking, he saw a flock of 䴏 (míng) and suddenly said to his companion, 'The 䴏 (míng) say that there should be someone bringing food.' A moment later, someone indeed brought food. Everyone was amazed. Although 世高 (Shì Gāo) was at home, he served
戒精峻。王薨。便嗣父位。乃深惟苦空。厭離形器。喪服既畢。遂讓國與叔。出家修道。博曉經藏。尤精阿毗曇學。諷持禪經。備盡其妙。既而遊方弘化。遍歷諸國。漢桓之初。始到中夏。才悟機敏。一聞能達。至止未久。即通習華言。於是宣譯眾經。改梵為漢。又析譯道地經。先後經論。凡三十九部。義理明析。文字允正。讀者亹亹不倦焉。初高自稱。先身已經出家。有一同學多瞋。值施主不稱。每輒懟恨。高屢加訶諫。終不悛改。如此二十餘年。乃與同學詞訣云。我當住廣州。畢宿世之對。卿明經精勤。不在我后。而性多恚怒。命過。當受惡形。我若得道。必當相度。既而遂適廣州。值寇賊大亂。路逢一少年。唾手拔刀曰。真得汝矣。高笑曰。我宿命負卿。故遠來相償。何必忿怒。遂伸頸受刃。容無懼色。賊遂殺之。觀者莫不駭其奇異。既而為安息王太子。游化中國。宣經事畢。值靈帝之末。關雒擾亂。乃振錫江南。云我當過廬山。度昔同學。行達䢼亭湖廟。此廟舊有威靈。商旅祈禱。分風上下。舟人敬憚。莫不懾影。高同旅三十餘𦨣。奉牲請福。神乃降祝曰。舫有沙門。可便呼上。客咸驚愕。請高入廟。神告高曰。吾昔外國與子。俱出家學道。好行佈施。而性瞋怒。今為䢼亭廟神。週迴千里。並吾所治。以佈施
故。珍玩甚豐。以瞋恚故。墮此神報。今見同學。悲欣可言。壽盡旦夕。而丑形長大。若於此捨命。穢污江湖。當度山西澤中。此身滅后。恐墮地獄。吾有絹千疋。並雜寶物。可為立法營塔。使生善處。高曰。故來相度。何不出形。神曰。形甚醜異。眾人必懼。高曰。但出。眾不怪也。神從床后出頭。乃是大蟒。不知尾之長短。至高膝邊。高向之梵語數番。讚唄數契。蟒悲淚如雨。須臾還隱。高即取絹物。辭別而去。舟侶飏帆。蟒復出身登山而望。倏忽之頃。便達豫章。即以廟物為造東寺。高去後。神即命過。暮有一少年。上船長跪高前。受其咒愿。忽然不見。高曰。䢼亭廟神。得離惡形矣。後人于山西澤中。見一死蟒。頭尾數里。今潯陽郡蛇村。是也。高后復到廣州。尋其前世害己少年尚在。高徑投其家。說昔日償對之事。並敘宿緣。歡喜相向。云吾猶有餘報。今當往會稽畢對。廣州客悟高非凡。豁然意解。追悔前愆。厚相資供。隨高東遊。遂達會稽。至便入市。正值市中相打。誤著高頭。應時殞命。廣州客頻驗二報。遂精勤佛法。悲嘆三世有徴。高既王種。西域呼為安侯。
釋康僧會
其先康居人。世居天竺。其父因商賈。移于交址。會年十餘歲。二親並亡。以至性奉孝。服畢出家。勵行甚峻。為人
【現代漢語翻譯】 現代漢語譯本：因此，他擁有非常多的珍寶玩物。因為生前懷有強烈的嗔恚心（佛教中的一種負面情緒），所以墮落為神祇之身。如今見到昔日的同窗，悲喜之情難以言表。壽命將盡，就在旦夕之間，而且醜陋的形體還在不斷長大。如果在此處捨棄生命，屍體穢污江湖，死後應當會到山西的沼澤之中。此身滅亡之後，恐怕會墮入地獄。我這裡有絹一千匹，以及各種寶物，可以用來為我建立佛寺和佛塔，使我能夠轉生到好的去處。』高僧說：『我特意前來超度你，為何不現出你的真形呢？』神祇說：『我的形體非常醜陋怪異，眾人必定會感到恐懼。』高僧說：『現出來吧，眾人不會怪罪的。』神祇從床后探出頭來，原來是一條巨大的蟒蛇，不知道尾巴有多長，一直延伸到至高的膝邊。高僧用梵語唸誦咒語數遍，讚美之聲與蟒蛇的心意相契合，蟒蛇悲傷地流下眼淚，像下雨一樣。不久，蟒蛇又隱藏起來。高僧隨即取走絹和寶物，告別離去。船上的同伴揚帆起航，蟒蛇再次現身，爬到山上眺望。轉眼之間，便到達了豫章（現在的南昌）。於是用廟裡的財物建造了東寺。高僧離開后，神祇的壽命就到了盡頭。傍晚，有一位少年登上船，長跪在高僧面前，接受他的咒愿，忽然就不見了。高僧說：『䢼亭廟的神祇，已經脫離了惡劣的形體了。』後來有人在山西的沼澤中，見到一條死去的蟒蛇，頭尾相距數里。現在潯陽郡（現在的九江）的蛇村，就是這個地方。高僧後來又到了廣州，找到了前世加害自己的少年，他仍然在世。高僧直接到他家，說了昔日償還恩怨的事情，並敘述了前世的因緣。兩人歡喜相向。那人說：『我還有剩餘的業報，現在應當前往會稽（現在的紹興）了結。』廣州的客人這才醒悟高僧不是凡人，豁然開朗，追悔之前的過錯，厚重地資助供養高僧，跟隨高僧向東遊歷，於是到達了會稽。到達之後便進入市場，正趕上市中有人在爭鬥，誤傷了高僧的頭部，應時殞命。廣州的客人多次驗證了這兩次報應，於是精勤地修習佛法，悲嘆三世的因果報應真實不虛。高僧是王族出身，在西域被稱為安侯（古代西域的一種爵位）。
釋康僧會（三國時期著名高僧）
他的祖先是康居國（古代中亞國家）人，世代居住在天竺（古代印度）。他的父親因為經商，遷居到交址（古代越南北部）。康僧會十多歲的時候，父母雙雙去世。他以極其孝順的天性侍奉父母，服喪期滿后出家，努力修行，非常嚴格。為人
【English Translation】 English version: Therefore, he possessed a great abundance of precious treasures and playthings. Due to the intense anger and hatred (a negative emotion in Buddhism) he harbored in his previous life, he fell into the state of a deity. Now, seeing his former classmate, his feelings of sorrow and joy are indescribable. His lifespan is nearing its end, imminent within days, and his ugly form continues to grow. If he were to abandon his life here, his corpse would defile the rivers and lakes, and after death, he would likely end up in the marshes of Shanxi. After this body perishes, I fear he will fall into hell. I have a thousand bolts of silk, along with various treasures, which can be used to establish Buddhist temples and pagodas for me, so that I may be reborn in a good place.' The Venerable Gao said, 'I have come specifically to deliver you. Why don't you reveal your true form?' The deity said, 'My form is extremely ugly and grotesque; the people will surely be frightened.' The Venerable Gao said, 'Reveal it; the people will not be alarmed.' The deity emerged his head from behind the bed, revealing himself to be a massive python, the length of whose tail was unknown, extending to the Venerable Gao's knees. The Venerable Gao chanted mantras in Sanskrit several times, and the praises resonated with the python's heart. The python wept tears like rain. After a short while, the python concealed himself again. The Venerable Gao then took the silk and treasures, bid farewell, and departed. The companions on the boat raised the sails, and the python reappeared, climbing the mountain to gaze after them. In an instant, he reached Yuzhang (present-day Nanchang). He then used the temple's wealth to build the Eastern Temple. After the Venerable Gao left, the deity's lifespan came to an end. In the evening, a young man boarded the boat, knelt before the Venerable Gao, received his blessings, and suddenly disappeared. The Venerable Gao said, 'The deity of the Quting Temple has been freed from his evil form.' Later, someone saw a dead python in the marshes of Shanxi, its head and tail several miles apart. The Snake Village in Xunyang County (present-day Jiujiang) is that place.
The Venerable Gao later went to Guangzhou and found the young man who had harmed him in his previous life, who was still alive. The Venerable Gao went directly to his house, spoke of the past repayment of debts, and recounted their past karmic connections. They greeted each other with joy. The man said, 'I still have remaining karmic retribution; now I should go to Kuaiji (present-day Shaoxing) to settle it.' The guest from Guangzhou then realized that the Venerable Gao was no ordinary person, and he was enlightened, repenting of his previous faults, generously supporting and providing for the Venerable Gao, and followed him eastward, thus arriving at Kuaiji. Upon arriving, he entered the market, just as there was a fight in the market, and the Venerable Gao was accidentally struck on the head, dying instantly. The guest from Guangzhou repeatedly verified these two retributions, and thus diligently cultivated the Buddhist Dharma, lamenting that the karmic consequences of the three lifetimes were indeed true. The Venerable Gao was of royal lineage, and in the Western Regions, he was called Anhou (an ancient title of nobility in the Western Regions).
Translated by Kang Senghui (a famous monk during the Three Kingdoms period)
His ancestors were from Kangju (an ancient Central Asian country), and they lived in Tianzhu (ancient India) for generations. His father moved to Jiaozhi (ancient northern Vietnam) due to trade. When Kang Senghui was in his teens, both of his parents passed away. He served his parents with utmost filial piety, and after completing the mourning period, he became a monk, striving to practice diligently and strictly. He was
弘雅有識量。明解三藏。博覽六經。天文圖緯。多所綜涉。頗屬文翰。時孫權已制江左。而佛教未行。先有優婆塞支謙。字恭明。本月支人。來游漢境。初漢桓靈之世。有支讖。譯出衆經。有支亮。資學于識。謙又受業于亮。博覽經籍。莫不精究。漢獻末亂。避地于吳。孫權聞其才慧。召見悅之。拜為博士。使輔導東宮。與韋曜諸人。共盡匡益。謙以大教雖行。而經多梵文。乃收集眾本。譯為漢語。從吳黃武元年。至建興中。所出維摩大般泥洹法句瑞應本起等。四十九經。曲得聖義。並注了本生死經等。時吳地初染大法。風化未全。僧會欲使道振江左興立圖寺。乃杖錫東遊。以吳赤烏十年初。達建業。營立茅茨。設像行道。有司奏曰。有番人入境。自稱沙門。容服非恒。事應檢察。權曰。昔漢明夢神。號稱為佛。彼之所事。豈其遺風耶。即召會詰問。有何靈驗。會曰。如來遷跡。忽逾千載。遺骨舍利。神曜無方。昔阿育王起塔。八萬四千。夫塔寺之興。以表遺化也。權以為夸誕。乃謂會曰。若能得舍利。當爲造塔。如其虛妄。國有常刑。會請期七日。乃謂其屬曰。法之興廢。在此一舉。今不至誠。后將何及。乃共潔齋靖室。以銅瓶加幾。燒香禮請。七日期畢。寂然無應。求申二七。亦復如之。權曰。此欺誑。將欲加罪
。會更請三七。權又特聽。會謂法屬曰。法靈應降。而吾等無感。何假王憲。當以誓死為期耳。三七日暮。猶無所見。莫不震懼。既入五更。忽聞瓶中鏗然有聲。會自往視。果獲舍利。明旦呈權。舉朝集觀。五色光炎。照耀瓶上。權自手執瓶。瀉于銅盤。舍利所沖。盤即破碎。權大肅然驚起曰。希有之瑞也。會進言曰。舍利威神。豈直光明相而已。乃劫燒之火不能焚。金剛之杵不能碎。權命令試之。乃置舍利于鐵砧磓上。使力者擊之。於是砧磓俱陷。舍利無損。權大嗟服。即為建塔。以始有佛寺。故號建初寺。因名其地。為佛陀里。由是江左大法遂興。至孫皓即正。法令苛虐。廢棄淫祠。乃及佛寺。諸臣僉曰。佛之威力。不同余神。康會感瑞。大皇創寺。今若輕毀。恐貽後悔。皓遣張昱詣寺詰會。昱雅有才辯。難問縱橫。會應機騁辭。文理鋒出。自旦之夕。昱不能屈。昱還。嘆會才明。非臣所測。愿天鑑察之。皓大集朝賢。以車馬迎會。會既坐。皓問曰。佛教所明善惡報應。何者是耶。會對曰。夫明主以孝慈訓世。則赤烏翔。而老人星見。仁德育物。則醴泉涌。而嘉苗出。善既有瑞。惡亦如之。易稱積善餘慶。詩詠求福不回。雖儒典之格言。即佛之明訓。皓曰若然。則周孔已明。何用佛教。會曰。周孔所言。略示近跡
【現代漢語翻譯】 現代漢語譯本： 會更請三七（二十一）。孫權又特別聽從了他。康僧會告訴負責官員說：『佛的靈應應該降臨，而我們這些人沒有感應，為何要藉助王法？應當以誓死為期限。』二十一天過去，仍然沒有什麼顯現，大家都非常恐懼。到了五更時分，忽然聽到瓶中有鏗鏘的聲音。康僧會親自去看，果然得到了舍利（佛教聖物，佛陀火化后的遺骨結晶體）。第二天早上，康僧會將舍利呈給孫權，滿朝官員都來觀看。五色的光芒照耀在瓶子上。孫權親自拿著瓶子，將舍利倒在銅盤裡，舍利衝擊銅盤，銅盤立刻破碎。孫權非常肅敬地驚歎道：『這是罕見的祥瑞啊！』康僧會進言說：『舍利的威神，豈止是光明相而已，乃是劫火不能焚燒，金剛杵不能擊碎的。』孫權命令試驗它。於是將舍利放在鐵砧上，讓力士用錘子敲擊它。結果鐵砧和錘子都凹陷了，而舍利卻毫髮無損。孫權非常讚歎佩服，就為舍利建造了塔，因為最初有了佛寺，所以命名為建初寺。因此命名那個地方為佛陀里。從此，江左（長江以東地區）的佛法開始興盛。到了孫皓即位（264-280），法令苛刻殘暴，廢棄淫邪的祠廟，甚至波及到佛寺。眾臣都說：『佛的威力，不同於其他神靈。康僧會感應祥瑞，大皇（孫權）建立寺廟。現在如果輕易毀壞，恐怕會留下後悔。』孫皓派遣張昱到寺廟詰問康僧會。張昱很有才辯，提出的問題縱橫交錯。康僧會隨機應變，言辭鋒利，從早到晚，張昱都不能使他屈服。張昱回去后，讚歎康僧會的才智明敏，不是自己所能測度的，希望上天明鑒。孫皓大規模召集朝廷賢士，用車輛馬匹迎接康僧會。康僧會坐定后，孫皓問道：『佛教所說的善惡報應，是什麼呢？』康僧會回答說：『英明的君主用孝慈教化世人，那麼赤烏（一種祥瑞的鳥）就會飛翔，老人星就會出現；用仁德養育萬物，那麼醴泉（甘甜的泉水）就會涌出，嘉禾（優良的稻苗）就會生長。善有祥瑞，惡也有相應的表現。《易經》說積累善行會有多餘的福慶，《詩經》歌頌祈求福報不會落空。這既是儒家經典的格言，也是佛教的明確訓誡。』孫皓說：『如果這樣，那麼周公和孔子已經說明白了，為何還要佛教呢？』康僧會說：『周公和孔子所說的，只是略微顯示了近期的事蹟』
【English Translation】 English version: Kang Senghui then requested three sevens (twenty-one days). Sun Quan especially listened to him. Kang Senghui told the responsible officials: 'The spiritual response of the Buddha should descend, but we have no response. Why rely on the king's law? We should take a vow to die as the deadline.' After twenty-one days, there was still no manifestation, and everyone was very afraid. At the fifth watch (early morning), suddenly there was a clanging sound in the bottle. Kang Senghui went to see it himself and indeed obtained a sarira (Buddhist relics, crystallized remains after the cremation of the Buddha). The next morning, Kang Senghui presented the sarira to Sun Quan, and all the officials of the court came to watch. Five-colored light shone on the bottle. Sun Quan personally held the bottle and poured the sarira into a copper plate. The sarira struck the copper plate, and the copper plate immediately shattered. Sun Quan exclaimed with great reverence: 'This is a rare auspicious sign!' Kang Senghui advised: 'The power of the sarira is not just its luminous appearance, but it cannot be burned by the fire of the kalpa (aeon), nor can it be broken by the vajra (diamond) pestle.' Sun Quan ordered to test it. So he placed the sarira on an iron anvil and had a strongman strike it with a hammer. As a result, both the anvil and the hammer were dented, but the sarira was unharmed. Sun Quan greatly admired and submitted, and built a pagoda for the sarira. Because it was the first Buddhist temple, it was named Jianchu Temple. Therefore, that place was named F陀里 (Buddhapuri). From then on, Buddhism in Jiangzuo (the area east of the Yangtze River) began to flourish. When Sun Hao ascended the throne (264-280), his laws were harsh and tyrannical, and he abolished lewd shrines, even affecting Buddhist temples. The officials all said: 'The power of the Buddha is different from other gods. Kang Senghui sensed auspicious signs, and Da Huang (Sun Quan) built the temple. If we destroy it lightly now, I am afraid we will leave regrets.' Sun Hao sent Zhang Yu to the temple to question Kang Senghui. Zhang Yu was very talented and eloquent, and the questions he raised were intricate. Kang Senghui responded flexibly and his words were sharp. From morning to night, Zhang Yu could not subdue him. After Zhang Yu returned, he praised Kang Senghui's talent and intelligence, which he could not fathom, and hoped that Heaven would discern it. Sun Hao summoned the court's worthies on a large scale and welcomed Kang Senghui with carriages and horses. After Kang Senghui was seated, Sun Hao asked: 'What is the Buddhist teaching of karmic retribution of good and evil?' Kang Senghui replied: 'If an enlightened ruler teaches the world with filial piety and compassion, then the red crow (a kind of auspicious bird) will fly and the Canopus (old man star) will appear; if he nurtures all things with benevolence and virtue, then the sweet spring (Liqueur spring) will gush out and the fine grain (auspicious grain) will grow. Goodness has auspicious signs, and evil also has corresponding manifestations. The Book of Changes says that accumulating good deeds will have surplus blessings, and the Book of Songs sings that seeking blessings will not be in vain. These are not only the maxims of Confucian classics, but also the clear teachings of Buddhism.' Sun Hao said: 'If so, then the Duke of Zhou and Confucius have already explained it clearly, why do we need Buddhism?' Kang Senghui said: 'What the Duke of Zhou and Confucius said only slightly shows recent events.'
。至於釋教。則備極幽微。故行惡則有地獄長苦。修善則有天宮永樂。舉茲以明。勸沮不亦大哉。皓當時無以折其言。雖聞正法。而昏異之性不勝其虐。后使宿衛兵入後宮治園。于地中得一立金像。高數尺。呈皓。皓使著不凈處。以穢汁灌之。共諸群臣笑以為樂。俄爾之間。舉身大腫。陰處猶痛。叫呼徹天。太史占言。犯大神所為。即祈祀諸廟。永不差愈。采女先有奉法者。因問訊云。陛下就佛中求福不。皓舉頭問曰。佛神大耶。采女云。佛為大神。皓心遂悟。采女即迎像置殿上。香湯洗數十過。燒香懺悔。皓叩頭于枕。自陳罪狀。有頃痛間。遣使至寺請會說法。會即隨入。皓見問罪福之由。會為敷析。辭甚精要。皓欣然大悅。因求看沙門戒。會乃取本業百三十五愿。分作二百五十事。行住坐臥。皆愿眾生。皓見慈愿廣普。益增善意。即就會受五戒。旬日疾瘳。乃于會所住處。更加修飾。宣示宗室。莫不必奉。會在吳朝。亟說正法。以皓性𠒋粗。不及妙義。唯敘報應近事。以開其心。會於建初寺。譯出衆經。如阿難念彌陀經。鏡面王察微王梵皇經等。又小品及六度集雜譬喻等。又注安般守意法鏡道樹等三經。並制序。至吳天紀四年四月。皓降晉。九月。會遘疾而終。乃晉武太康元年。
釋慧遠
姓賈。雁
【現代漢語翻譯】 現代漢語譯本：至於佛教，則深奧精微。所以作惡就有地獄的長期苦難，修行善良就有天宮的永久快樂。舉這些來說明，勸善懲惡的作用不是很大嗎？孫皓（223-284）當時無法反駁這些言論。雖然聽聞了正法，但昏聵怪異的本性無法克服。後來他派遣宿衛兵進入後宮整理花園，從地中挖出一個站立的金像，高幾尺。士兵將金像呈給孫皓，孫皓讓人把金像放在不乾淨的地方，用污穢的汁液澆灌它，和群臣一起嘲笑取樂。不久之後，孫皓全身腫脹，陰部尤其疼痛，叫喊聲響徹天空。太史占卜說，這是觸犯了大神所致。於是孫皓祈禱祭祀各處神廟，但始終沒有好轉。有個采女先前信奉佛法，於是問孫皓說：『陛下何不向佛尋求福報呢？』孫皓抬頭問道：『佛神大嗎？』采女說：『佛是最大的神。』孫皓心中於是醒悟。采女立即將佛像迎到殿上，用香湯清洗了幾十遍，燒香懺悔。孫皓在枕頭上叩頭，自己陳述罪狀。過了一會兒，疼痛減輕。孫皓派遣使者到寺廟，邀請康僧會（生卒年不詳）來講解佛法。康僧會隨即入宮。孫皓見到康僧會，詢問罪福的緣由。康僧會為他詳細地分析講解，言辭非常精要。孫皓聽后非常高興，於是請求看沙門的戒律。康僧會於是取出本業一百三十五愿，分為二百五十事，行住坐臥，都愿眾生安樂。孫皓看到慈悲的願望如此廣博普遍，更加增長了善意，於是就向康僧會受了五戒。十天後，孫皓的疾病痊癒。於是孫皓在康僧會居住的地方，更加加以修飾，並向宗室宣佈，沒有誰不信奉佛教。康僧會在吳國朝廷，經常宣說正法，因為孫皓的本性粗疏，不能理解精妙的義理，康僧會只敘述報應的近期事例，以此來開啟他的心智。康僧會在建初寺，翻譯出眾多佛經，如《阿難念彌陀經》、《鏡面王察微王梵皇經》等，又翻譯了《小品般若經》以及《六度集經》、《雜譬喻經》等，又註釋了《安般守意經》、《法鏡經》、《道樹經》等三部經，並撰寫了序言。到吳國天紀四年（280年）四月，孫皓向晉朝投降。九月，康僧會因病去世，那是晉武帝太康元年（280年）。 釋慧遠（334-416） 姓賈，雁門人。
【English Translation】 English version: As for Buddhism, it is extremely profound and subtle. Therefore, committing evil results in the long suffering of hell, and cultivating goodness results in the eternal joy of the heavenly palace. Are these examples not great in illustrating the encouragement of good and the dissuasion of evil? Sun Hao (223-284) at the time could not refute these words. Although he heard the correct Dharma, his confused and strange nature could not overcome it. Later, he sent the palace guards into the rear palace to manage the garden, and they found a standing golden statue in the ground, several feet tall. They presented it to Sun Hao, who ordered it to be placed in an unclean place and poured filthy liquid on it, laughing and making merry with his ministers. Soon after, his whole body swelled up, and his genitals were especially painful, his cries reaching the heavens. The court astrologer divined that he had offended a great deity. So he prayed and sacrificed at various temples, but never recovered. A palace woman who had previously believed in the Dharma then asked Sun Hao, 'Why doesn't Your Majesty seek blessings from the Buddha?' Sun Hao raised his head and asked, 'Is the Buddha a great deity?' The palace woman said, 'The Buddha is the greatest deity.' Sun Hao then realized the truth in his heart. The palace woman immediately welcomed the statue to the palace hall, washed it dozens of times with fragrant water, and burned incense to repent. Sun Hao kowtowed on his pillow, confessing his sins. After a while, the pain subsided. Sun Hao sent an envoy to the temple to invite Kang Senghui (dates unknown) to explain the Dharma. Kang Senghui then entered the palace. Sun Hao met Kang Senghui and asked about the causes of sin and blessing. Kang Senghui analyzed and explained it to him in detail, his words being very precise and essential. Sun Hao was very pleased and asked to see the precepts of the Shramanas. Kang Senghui then took out the one hundred and thirty-five vows of his original profession, dividing them into two hundred and fifty matters, wishing all beings well in walking, standing, sitting, and lying down. Sun Hao saw that the compassionate vows were so broad and universal, and he increased his good intentions, so he took the five precepts from Kang Senghui. Ten days later, Sun Hao's illness was cured. So Sun Hao further decorated the place where Kang Senghui lived and announced to the imperial family that none should fail to believe in Buddhism. Kang Senghui often preached the correct Dharma in the Wu court, but because Sun Hao's nature was coarse and he could not understand the subtle meanings, Kang Senghui only narrated recent examples of retribution to open his mind. Kang Senghui translated many scriptures at Jianchu Temple, such as the 'Ananda念彌陀 Sutra', the 'Mirror Face King 察微王梵皇 Sutra', etc., and also translated the 'Smaller Perfection of Wisdom Sutra' as well as the 'Collection of Six Perfections Sutra', the 'Miscellaneous Parables Sutra', etc., and also annotated the three sutras 'Sutra on Mindfulness of Breathing', 'Sutra on the Mirror of Dharma', and 'Sutra on the Bodhi Tree', and wrote prefaces. In the fourth month of the Tianji era (280 AD) of the Wu kingdom, Sun Hao surrendered to the Jin dynasty. In September, Kang Senghui died of illness, which was the first year of the Taikang era (280 AD) of Emperor Wu of Jin. Shi Huiyuan (334-416) Surname Jia, from Yanmen.
門樓煩人。年十三。隨令狐氏遊學許洛。少為諸生。博綜六經。尤善莊老。時沙門釋道安。立寺于太行恒山。弘贊像法。遠往歸之。一日聞安講般若經。豁然而悟。乃嘆曰。儒道九流。皆糠秕耳。便與弟慧持。投簪落𩭄。委命受業。以大法為己任。精思諷持。以夜續晝。貧旅無資。缊纊常闕。而昆弟恪恭。終始不懈。有沙門曇翼。每給以燈燭之費。安公聞而喜曰。道士誠知人矣。復曰使道流東國。其在遠乎。年二十四。便就講說。嘗有客聽講。難實相義。往復移時。彌增疑昧。遠乃引莊子義為連類。惑者曉然。是后與弟子數十人。南適荊州。往上明寺。后欲往羅浮山。乃屆潯陽。見廬峰清靜。足以息心。始住龍泉精舍。此處去水本遠。達乃以杖扣地曰。若此中可得棲止。當使朽壤抽泉。言畢清流涌出成溪。后潯陽亢旱。遠詣池側。讀海龍王經。忽有巨蛇從池上空。須臾大雨。歲以有年。因號精舍。為龍泉寺焉。遠創造精舍。洞盡山美。卻負香爐之峰。傍帶瀑布之壑。仍石疊基。即松栽構。清泉環階。白雲滿室。復于寺內別置禪林。森樹煙凝。石逕苔合。凡在瞻履。皆神清而氣肅焉。遠聞天竺有佛影。是佛昔化毒龍所留之影。在那竭呵城南。古仙人石室中。每欣感交懷。志欲瞻睹。會有西域道士。敘其光相。遠乃背山臨
流。營筑龕室。妙算畫工。淡彩圖寫。色疑即空。望似煙霧。遠乃著銘曰。廓矣太像。理玄無名。體神人化。落影離形。回暉層巖。凝映虛亭。在陰不昧。處闇愈明婉步蟬脫。朝宗百靈。應不同方。跡絕而冥。又昔潯陽陶侃鎮廣州。有漁人于海中。見神光每夕艷發。經旬彌盛。怪以白侃。侃往詳視。乃是阿育王像。即接歸。以送武昌寒溪寺。侃后移鎮。以像有威靈。遣使迎接。數十人輿之。至水上船。船覆沒。使者懼而反之。侃幼出雄武。素薄信情。故荊楚為之謠曰。可以誠致。難以力招。及遠創寺既成。祈心奉請。乃飄然無梗。於是率眾行道。昏曉不絕。望風遙集。彭城劉遺民。豫章雷次宗。雁門周續之。新蔡畢穎之。南陽宗炳。張萊民。張季碩等。並棄世榮。依遠遊止。遠乃于精舍無量壽像前。建齋立誓。共期西方。殷仲堪之荊州。過山展敬。與遠共臨北澗。論易體要。移景不倦。司徒王謚。護軍王默等。並欽慕風德。遙致師敬。謚修書曰。年始四十。而衰同耳順。遠答曰。古人不愛尺璧。而重寸陰。觀其所存。似不在長年耳。盧循初下據江州城。入山詣遠。遠少與循父嘏。同爲書生。及見循。歡然道舊。因朝夕音介。僧有諫遠者曰。循為國寇。與之交厚。得不疑乎。遠曰。我佛法中。情無取捨。豈不為識者所察
【現代漢語翻譯】 現代漢語譯本 流。（指水流）營建龕室（供奉佛像的小室）。巧妙地計算並僱傭畫工。用淡雅的色彩描繪佛像，使得色彩彷彿似有若無，遠看又像煙霧一般。於是在遠處題寫銘文說：『多麼廣闊的宇宙啊，道理玄妙而不可名狀。佛像體現了神的力量，由人來創造，其光影脫離了具體的形體。光輝在層層巖石間迴盪，凝結並映照在空曠的亭子里。即使在陰暗的地方也不昏昧，處在黑暗中反而更加明亮。佛像輕盈地移動，如蟬脫殼一般，引得無數神靈前來朝拜。佛像的應驗之處各不相同，其軌跡隱秘而不可知。』 過去，潯陽（今江西九江）的陶侃（259年-334年）鎮守廣州時，有漁夫在海中發現神光，每晚都光彩奪目，持續了十幾天更加旺盛。漁夫感到奇怪，便稟告了陶侃。陶侃前去詳細察看，發現是阿育王（約公元前304年-公元前232年）的佛像。於是將其迎回，送到了武昌（今湖北鄂州）的寒溪寺。陶侃後來調任，因為佛像具有威靈，便派人迎接。幾十個人抬著佛像，到了水上的船邊，船卻翻了。使者害怕，便將佛像放回。陶侃年輕時以雄武著稱，向來不相信感情。所以荊楚地區流傳著這樣的歌謠：『可以用誠心感應，難以用蠻力招來。』等到遠公（慧遠，334年-416年）建立寺廟完成，虔誠地祈禱迎請，佛像便輕飄飄地毫無阻礙地到來了。於是慧遠率領眾人修行佛道，從早到晚沒有停歇，四面八方的人都遙望而來。彭城的劉遺民、豫章（今江西南昌）的雷次宗、雁門（今山西代縣）的周續之、新蔡（今河南新蔡）的畢穎之、南陽（今河南南陽）的宗炳、張萊民、張季碩等人，都拋棄了世俗的榮華，依附慧遠修行。慧遠於是在精舍的無量壽佛像前，建立齋戒併發誓，共同期盼往生西方極樂世界。 殷仲堪（約336年-399年）任荊州刺史時，路過廬山，前去拜訪慧遠表示敬意，與慧遠一同在北澗邊，討論《周易》的精要，直到太陽西斜也不覺得疲倦。司徒王謐（360年-407年）、護軍王默等人，都欽佩慧遠的德行，遙遠地表達敬意。王謐修書說：『我年紀剛四十歲，但衰老得像六十歲的人一樣。』慧遠回覆說：『古人不愛惜貴重的玉璧，而重視寶貴的光陰。看他們所珍視的，似乎不在於長壽。』 盧循（？-411年）最初攻下並佔據江州城（今江西九江）后，入山拜訪慧遠。慧遠年輕時曾與盧循的父親盧嘏一同讀書。等到見到盧循，高興地敘說舊事，因此早晚都有書信往來。有僧人勸諫慧遠說：『盧循是國家的叛賊，與他交往密切，難道不怕被懷疑嗎？』慧遠說：『我佛法中，對人沒有取捨之心，難道不為明智的人所察覺嗎？』
【English Translation】 English version Flow. (Referring to the flow of water) Constructing龕室 (kān shì, a niche for enshrining Buddhist images). Skillfully calculating and employing painters. Using light colors to depict the Buddha image, making the colors seem almost ethereal, like mist from a distance. Therefore, inscribing a text in the distance, saying: 'How vast is the universe, its principles profound and indescribable. The Buddha image embodies divine power, created by humans, its light and shadow detached from concrete form. The radiance echoes among the layered rocks, condensing and reflecting in the empty pavilion. Even in darkness, it does not dim; in obscurity, it shines even brighter. The Buddha image moves lightly, like a cicada shedding its skin, attracting countless spirits to pay homage. The manifestations of the Buddha image vary, its traces hidden and unknowable.' In the past, Tao Kan (259-334 AD) of Xunyang (present-day Jiujiang, Jiangxi), when stationed in Guangzhou, a fisherman discovered divine light in the sea, shining brightly every night, becoming even more intense over ten days. The fisherman found it strange and reported it to Tao Kan. Tao Kan went to investigate and found it to be an image of King Ashoka (c. 304-232 BC). So he welcomed it back and sent it to Hanxi Temple in Wuchang (present-day Ezhou, Hubei). Tao Kan was later transferred, and because the image possessed spiritual power, he sent people to welcome it. Dozens of people carried the image, but when they reached the boat on the water, the boat capsized. The messengers were afraid and returned the image. Tao Kan was known for his martial prowess in his youth and never trusted emotions. Therefore, a folk song circulated in the Jingchu region: 'It can be moved by sincerity, but difficult to summon by force.' When Master Yuan (Huiyuan, 334-416 AD) completed the construction of the temple, he sincerely prayed and welcomed the image, and it arrived lightly and without hindrance. Thus, Huiyuan led the people in practicing the Buddhist path, from morning to night without ceasing, and people from all directions came from afar. Liu Yimin of Pengcheng, Lei Cizong of Yuzhang (present-day Nanchang, Jiangxi), Zhou Xuzhi of Yanmen (present-day Daixian, Shanxi), Bi Yingzhi of Xincai (present-day Xincai, Henan), Zong Bing of Nanyang (present-day Nanyang, Henan), Zhang Laimin, and Zhang Jishuo all abandoned worldly glory and attached themselves to Huiyuan for practice. Huiyuan then established a fast and made a vow before the Amitayus (Wúliàngshòu, Infinite Life) Buddha image in the 精舍 (jīngshè, a refined residence, often a Buddhist hermitage), jointly hoping to be reborn in the Western Pure Land. When Yin Zhongkan (c. 336-399 AD) served as the governor of Jingzhou, he passed by Mount Lu and went to visit Huiyuan to express his respect. Together with Huiyuan, they discussed the essence of the Book of Changes by the North Stream, not feeling tired until the sun set. Situ Wang Mi (360-407 AD) and General Wang Mo all admired Huiyuan's virtue and expressed their respect from afar. Wang Mi wrote a letter saying: 'I am only forty years old, but I am as frail as a sixty-year-old.' Huiyuan replied: 'The ancients did not cherish precious jade, but valued precious time. Looking at what they cherished, it seems not to be longevity.' After Lu Xun (?-411 AD) initially captured and occupied Jiangzhou City (present-day Jiujiang, Jiangxi), he went into the mountains to visit Huiyuan. Huiyuan had studied with Lu Xun's father, Lu Gu, when he was young. When he saw Lu Xun, he happily reminisced about the past, and thus they exchanged letters morning and evening. A monk advised Huiyuan, saying: 'Lu Xun is a traitor to the country, and associating with him closely, are you not afraid of being suspected?' Huiyuan said: 'In my Buddhist teachings, there is no preference or rejection of people. Is this not obvious to discerning people?'
。及宋武追討盧循。設帳桑尾。左右曰。遠公素主廬山。與循交厚。宋武曰。遠公世表之人。必無彼此。乃遣使赍書致敬。並遺錢米。於是遠近服其明見。初經流江東。多有未備。禪法無聞。律藏殘闕。遠令弟子法凈。法領等。遠尋眾經。逾越沙雪。曠歲方反。皆獲梵本。得以傳譯。有罽賓沙門僧伽提婆。博識眾典。以晉太元十六年。來至潯陽。遠請重譯阿毗曇心。及三法度論。於是二學乃興。每逢西域一賓。輒懇惻咨訪。聞羅什入關。即遣書通好。什答書。並遺偈曰。既已舍染樂。心得善攝不。若得不馳散。深入實相不。畢竟空相中。其心無所樂。若悅禪智慧。是法性無照。虛誑等無實。亦非停心處。仁者所得法。幸愿示其要。遠重與什書並報偈曰。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。惑相更相乘。觸理自生滯。因緣雖無主。開途非一世。時無悟宗匠。誰將握玄契。末問尚悠悠。相與期暮歲。後有弗若多羅。來適關中。誦出十誦梵本。羅什譯為晉文。三分始二。而多羅棄世。遠常慨其未備。及聞曇摩流支入秦。善誦此部。乃遣弟子曇邕。致書祈請。令于關中更出余分。故十誦一部。具足無闕。先是中土未有泥洹常住之說。但言壽命長遠而已。遠乃嘆曰。佛是至極則無變。無變之理。豈有窮耶。因著
法性論曰。至極以不變為性。得性以體極為宗。羅什見論而嘆曰。邊國人未有經。便闇與理合。豈不妙哉。秦主姚興欽佩名德。致書慇勤。信餉連線。贈以龜茲國細縷雜變像。以伸款心。又令姚嵩獻其珠像。釋論新出。興送論並遺書曰。大智論新譯訖。此既龍樹所作。又是方等旨歸。宜為一序。以伸作者之意。遠序之。桓玄征殷仲堪。軍經廬山。要遠出虎溪。遠稱疾不堪。玄自入山。見遠不覺致敬。玄問。不敢毀傷。何以剪削。遠答云。立身行道。玄稱善。所懷問難。不敢復言。乃說征討之意。遠不答。玄又問何以見愿。遠云愿檀越安隱。使彼亦復無他。玄出山謂左右曰。實乃所生未見。玄后以震主之威。苦相延致。遠答辭堅正。確乎不拔。俄而玄欲沙汰眾僧。唯廬山道德所居。不在搜簡之例。遠與玄書曰。佛教陵遲。穢雜日久。每一尋至。慨憤盈怌。竊見清澄諸道人教。實應其本心。然令飾偽者絕假通之路。怌真者無負俗之嫌。道世交興。三寶復隆矣。因廣玄條制。玄從之。有頃。玄篡位。即下書曰。佛法宏大。所不能測。諸道人勿復致禮。遠乃著沙門不敬王者論。凡有五篇。及桓玄西奔。晉安帝。自江陵旋于京師。輔國何無忌。勸遠候迎。遠稱疾不行。帝遣使勞問。以晉義熙十二年。八月初。動散。至六日困篤。
{ "translations": [ "現代漢語譯本：", "《法性論》說：『至極的真理以不變作為它的本性，證得本性以體悟至極為宗旨。』鳩摩羅什見到這部論著後感嘆道：『邊遠地區的人沒有佛經，卻暗中與真理相合，這難道不奇妙嗎！』", "秦王姚興（394年-416年）欽佩鳩摩羅什的名聲和德行，多次寫信慇勤問候，贈送的禮物絡繹不絕，還贈送了龜茲國用細絲織成的各種圖案的佛像，以表達自己的誠意。又讓姚嵩獻上他的珍珠佛像。鳩摩羅什翻譯的新論著剛剛問世，姚興就送去論著並附信說：『《大智度論》已經翻譯完畢。這部論著是龍樹（Nāgārjuna）菩薩所作，又是方等經（Vaipulya Sutra）的宗旨歸宿，應該為此作一篇序，以闡明作者的意圖。』於是慧遠（334年-416年）為之作序。", "桓玄（369年-404年）征討殷仲堪（？-399年）時，軍隊經過廬山，要求慧遠到虎溪相見。慧遠稱病不能前往。桓玄親自入山拜訪慧遠，見到慧遠后不由自主地表示敬意。桓玄問道：『不敢毀傷頭髮和身體，為什麼要剃髮呢？』慧遠回答說：『爲了立身行道。』桓玄稱讚說好。桓玄本想提出一些疑問，但不敢再問，於是說出了自己征討的目的。慧遠沒有回答。桓玄又問慧遠有什麼願望。慧遠說：『希望您平安無事，也希望其他人沒有災禍。』桓玄離開廬山後對左右的人說：『我從小到大都沒有見過這樣的人。』", "後來，桓玄憑藉震懾君主的威勢，多次強行邀請慧遠。慧遠回答堅決而正直，毫不動搖。不久，桓玄想要整頓僧侶，只有廬山慧遠居住的地方不在搜查之列。慧遠與桓玄通訊說：『佛教衰落，污穢雜亂已經很久了。每次想到這些，都感到慨嘆和憤懣。我看到清澄的各位道人的教導，確實符合佛教的本意。這樣就能使那些偽裝的人斷絕弄虛作假的途徑，使那些真正修行的人沒有辜負世俗的嫌疑，使佛道與世俗共同興盛，三寶再次興隆。』於是廣泛地制定了各種條規，桓玄聽從了他的建議。", "不久，桓玄篡位，隨即下令說：『佛法宏大，我無法測度。各位道人不必再向我行禮。』慧遠於是撰寫了《沙門不敬王者論》，共有五篇。等到桓玄向西逃竄，晉安帝（382年-418年）從江陵返回京師，輔國將軍何無忌（？-405年）勸說慧遠前去迎接，慧遠稱病沒有前往。安帝派遣使者慰問。晉義熙十二年（416年）八月初，慧遠開始身體不適，到初六病情加重。", "", "english_translations": [ "English version:", "The Treatise on the Nature of Dharmas says: 'Ultimate truth takes immutability as its nature, and attaining this nature takes embodying the ultimate as its principle.' Kumārajīva (a renowned translator of Buddhist texts) sighed upon seeing this treatise, saying, 'People in remote regions, without scriptures, are secretly in accord with the truth. Is this not marvelous!'", "King Yao Xing (394-416 CE) of the Qin Dynasty admired Kumārajīva's reputation and virtue, sending numerous letters of warm greetings and a continuous stream of gifts. He even presented images of the Buddha woven from fine silk with various patterns from the Kingdom of Kucha to express his sincerity. Furthermore, he had Yao Song offer his pearl-inlaid Buddha image. When Kumārajīva's newly translated treatise was released, Yao Xing sent the treatise along with a letter saying, 'The Mahāprajñāpāramitāśāstra has been completely translated. This treatise was written by Nāgārjuna (an Indian Mahayana Buddhist thinker), and it is the ultimate guide to the Vaipulya Sutras (Mahayana Sutras). A preface should be written for it to clarify the author's intention.' Thus, Huiyuan (334-416 CE) wrote a preface for it.", "When Huan Xuan (369-404 CE) was campaigning against Yin Zhongkan (?-399 CE), his army passed by Mount Lu and demanded that Huiyuan meet him at Tiger Creek. Huiyuan claimed illness and was unable to go. Huan Xuan personally visited Huiyuan on the mountain, and upon seeing him, he involuntarily expressed his respect. Huan Xuan asked, 'Not daring to damage hair and skin, why shave your head?' Huiyuan replied, 'To establish oneself and practice the Way.' Huan Xuan praised him, saying it was good. Huan Xuan originally intended to raise some questions, but he dared not ask them, so he revealed his purpose of the campaign. Huiyuan did not answer. Huan Xuan then asked what Huiyuan's wishes were. Huiyuan said, 'I hope that you are safe and sound, and that others are free from calamity.' After leaving Mount Lu, Huan Xuan said to those around him, 'I have never seen such a person in my life.'", "Later, Huan Xuan, relying on his power to intimidate the emperor, repeatedly and forcibly invited Huiyuan. Huiyuan's replies were firm and upright, unwavering. Soon after, Huan Xuan wanted to rectify the sangha (Buddhist monastic order), but Huiyuan's residence on Mount Lu was not subject to inspection. Huiyuan wrote to Huan Xuan, saying, 'Buddhism is declining, and has been defiled and mixed with impurities for a long time. Every time I think of this, I feel regret and indignation. I see that the teachings of the clear and pure Daoists truly accord with the original intention of Buddhism. This will enable those who are pretending to cut off the path of deception, and allow those who are truly practicing to be free from the suspicion of betraying the secular world, so that Buddhism and the secular world can prosper together, and the Three Jewels (Buddha, Dharma, Sangha) can flourish again.' Thus, he widely formulated various regulations, and Huan Xuan followed his advice.", "Soon after, Huan Xuan usurped the throne and immediately issued an order saying, 'The Buddha-dharma is vast and profound, and I cannot fathom it. The Daoists need not pay respects to me anymore.' Huiyuan then wrote the Treatise on Why Monks Do Not Bow to Kings, which consisted of five chapters. When Huan Xuan fled west, Emperor An of Jin (382-418 CE) returned to the capital from Jiangling. General He Wuji (?-405 CE), who was assisting the government, advised Huiyuan to greet the emperor, but Huiyuan claimed illness and did not go. The emperor sent an envoy to inquire after him. In the eighth month of the twelfth year of the Yixi era of the Jin Dynasty (416 CE), Huiyuan began to feel unwell, and his condition worsened on the sixth day." ] }
大德蓍年。皆稽顙請飲豉酒。不許。又請飲米汁。不許。又請以蜜和水為漿。乃命律師令披卷尋文。得飲與不。卷未半而終。春秋八十三。
釋曇翼
姓姚。羌人。年十六出家。事安公為師。少以律行見稱。學通三藏。經游蜀郡。刺史毛璩深重之。為設中食。躬自瞻奉。見翼于飯中得谷一粒。先取食之。璩密以敬異。知必不辜信施。后餉千斛。翼受而分施。翼嘗杖錫南征。締構寺宇。后互賊越逸。侵掠漢南。江陵闔境。避難上明。翼還江陵。修復長沙寺。丹誠祈請。遂感舍利。盛以金瓶。置於齋座。至乎中夜。有五色光彩。從瓶漸出。照滿一堂。舉眾驚嗟。莫不挹翼神感。后入巴陵君山伐木。山上有穴。通吳之苞山。山既靈異。人甚憚之。翼率人入出。路值白蛇數十。臥遮行轍。翼退還所住。遙請山靈。為其禮懺。乃謂神曰。吾造寺伐材。愿共為功德。夜即夢見神人告翼曰。法師既為三寶須用。特相隨喜。但莫令餘人妄有所伐。明日更往。路甚清夷。於是伐木。沿流而下。翼常嘆。寺立僧足。而形像尚少。阿育王所造。容儀神瑞。皆布在諸方。何其無感。不能招致。乃專精懇惻。請求誠應。以晉太元十九年甲午之歲。二月八日。忽有一像。現於城北。光相沖天。時白馬寺僧眾。先往迎接。不能令動。翼乃
【現代漢語翻譯】 現代漢語譯本： 大德蓍（shī）年老邁。眾人都叩頭請求他喝些豆豉酒，他不允許。又請求他喝米汁，他還是不允許。又請求用蜂蜜兌水做成飲料，他才命令律師打開經卷查詢條文，看是否允許飲用。經卷還沒翻到一半，他就去世了，享年八十三歲。 釋曇翼（Shì Tányì） 姓姚，是羌族人。十六歲出家，拜安公（Ān Gōng）為師。年輕時就以嚴守戒律而聞名，精通三藏經典。他遊歷到蜀郡，刺史毛璩（Máo Qú）非常器重他，為他準備午餐，親自侍奉。毛璩看到曇翼從飯中取出一粒米，先吃了它。毛璩暗自敬佩他的不同尋常，知道他一定不會辜負信徒的供養。後來毛璩供奉了他一千斛糧食，曇翼接受後分發給了眾人。曇翼曾經拄著錫杖向南遠行，建立寺廟。後來遭遇盜賊侵擾，越境侵略漢南，江陵全境的人都到上明（Shàng Míng）避難。曇翼回到江陵，修復了長沙寺。他以真誠之心祈禱，於是感應到了舍利（shèlì）。他用金瓶盛放舍利，安置在齋堂的座位上。到了半夜，有五色光彩從瓶中漸漸發出，照亮了整個大堂。眾人驚歎不已，無不敬佩曇翼的神奇感應。後來他到巴陵君山砍伐木材，山上有一個洞穴，與吳地的苞山（Bāo Shān）相通。這座山非常靈異，人們非常害怕它。曇翼帶領眾人進出洞穴，路上遇到幾十條白蛇，橫臥在道路上阻擋去路。曇翼退回到住處，遙請山神，為山神舉行禮懺。他告訴神說：『我建造寺廟需要砍伐木材，希望共同成就功德。』當晚就夢見神人告訴曇翼說：『法師既然爲了三寶（sānbǎo）的需要，特來隨喜。但不要讓其他人隨意砍伐。』第二天再去，道路非常平坦。於是砍伐木材，順著水流而下。曇翼常常嘆息，寺廟已經建立，僧人也足夠了，但是佛像還很少。阿育王（Āyùwáng）所造的佛像，容貌儀態神聖祥瑞，都分佈在各地，為什麼我沒有感應，不能招致佛像呢？』於是他專心懇切地祈求，誠心得到了迴應。在晉太元（Tàiyuán）十九年甲午（jiǎwǔ）（公元394年）的二月八日，忽然有一尊佛像，出現在城北，光芒直衝天空。當時白馬寺的僧眾，先去迎接，卻不能使佛像移動。曇翼於是
【English Translation】 English version: The virtuous elder was advanced in years. Everyone kowtowed and begged him to drink some fermented soybean wine, but he refused. Then they begged him to drink rice water, but he still refused. Then they begged to make a drink with honey and water, and only then did he order the Vinaya master to open the scriptures and look for a passage to see if drinking was allowed or not. Before the scroll was even halfway through, he passed away, at the age of eighty-three. 釋曇翼 (Shì Tányì) His surname was Yao, and he was a Qiang person. He left home at the age of sixteen and served Ān Gōng as his teacher. He was known for his strict adherence to the Vinaya (rules of discipline) from a young age and was well-versed in the Tripiṭaka (sānbǎo). He traveled to the Shu region, where the governor Máo Qú greatly respected him, preparing his midday meal and personally attending to him. Máo Qú saw Tányì take a grain of rice from his meal and eat it first. Máo Qú secretly admired his unusualness, knowing that he would not betray the faith of the donors. Later, Máo Qú offered him a thousand hu (a unit of measurement) of grain, which Tányì accepted and distributed to the people. Tányì once traveled south with his staff, establishing temples. Later, he encountered bandits who crossed the border and invaded Hánnán, causing the entire territory of Jiānglíng to seek refuge in Shàng Míng. Tányì returned to Jiānglíng and restored Chángshā Temple. He prayed with sincerity, and thus sensed the presence of śarīra (relics). He placed the śarīra in a golden bottle and placed it on the seat in the dining hall. At midnight, five-colored lights gradually emerged from the bottle, illuminating the entire hall. The crowd was amazed and praised Tányì's divine response. Later, he went to Jūnsān Mountain in Bālíng to cut wood. There was a cave on the mountain that connected to Bāo Shān in the Wú region. The mountain was very spiritual, and people were very afraid of it. Tányì led the people in and out of the cave, and on the road, they encountered dozens of white snakes lying across the road, blocking their path. Tányì retreated to his residence and remotely invited the mountain spirit, performing repentance rituals for the spirit. He told the spirit, 'I am building a temple and need to cut wood. I hope we can work together to create merit.' That night, he dreamed that a divine person told Tányì, 'Since the Dharma master needs it for the sake of the Three Jewels (sānbǎo), I am especially happy to help. But do not let others cut down trees indiscriminately.' The next day, when they went again, the road was very clear. So they cut down the wood and floated it down the river. Tányì often lamented, 'The temple has been built, and there are enough monks, but there are still too few Buddha images. The Buddha images created by King Aśoka (Āyùwáng), with their sacred and auspicious appearances, are distributed everywhere. Why do I not have a response and cannot attract a Buddha image?' So he prayed earnestly and sincerely, and his sincerity was answered. On the eighth day of the second month of the year jiǎwǔ (394 AD) in the nineteenth year of the Tàiyuán (Tàiyuán) reign of the Jin Dynasty, suddenly a Buddha image appeared in the north of the city, with light soaring into the sky. At that time, the monks of Baimasi (White Horse Temple) first went to greet it, but they could not move the Buddha image. Tányì then
往祗禮謂曰。當是阿育王像。降我長沙寺焉。即令弟子三人捧接。飄然而起。迎還本寺。道俗奔赴。車馬轟填。后罽賓禪師僧伽難陀。從蜀下入寺禮拜。見像光上有梵字。便曰。是阿育王像。翼年八十二而終。終日。像圓光。奄然靈化。莫知所之。
釋僧瑾
姓朱。沛國人。隱士逮之第四子也。少善莊老。及詩禮。後行至廣陵。見曇因法師。遂稽首伏膺。遊學內典。博涉三藏。后至京師。值龍光道生。復依受業。初憩冶城寺。宋孝武敕為湘東王師。王從請五戒。甚加優禮。時湘東踐祚。是為明帝。仍敕瑾為天下僧主。給法伎一部。親信二十人。月給錢三萬。冬夏四賜。並車輿吏力。瑾性不蓄金。皆充福業。起靈根靈基二寺。以為禪慧棲止。及明帝末年。頗多忌誦。故涅槃滅度之幡。於此暫息。凡諸死亡兇禍衰白等語。皆不得以對。因之犯忤而致戮者。十有七八。時汝南周顒。入侍帷握。瑾謂颙曰。陛下比日所行。諷諫無益。唯三世苦報。最切近情。檀越倘因機候。正當陳此。帝后風疾數加。痛惱無聊。輒召颙及殷洪等。說鬼神雜事。以散胸懷。颙乃習讀法句。賢愚二經。每見談說。輒為言先。帝往往驚曰。報應真當如此。亦寧可不畏。因此犯忤之徒。屢被全宥。瑾以宋元徽中卒。春秋七十有九。
【現代漢語翻譯】 現代漢語譯本： 往祗禮說道：『這應該是阿育王（Aśoka，古印度孔雀王朝的國王）的像，降臨到我們長沙寺了。』 隨即命令三個弟子捧著迎接，佛像飄然而起，被迎回本寺。道士和俗人奔走相告，車馬擁擠不堪。後來罽賓（Kashmir，古代中亞地區）的禪師僧伽難陀（Saṃghanandin，佛教論師）從蜀地來到寺中禮拜，看到佛像的光環上有梵文，便說：『這是阿育王（Aśoka，古印度孔雀王朝的國王）的像。』 僧伽難陀（Saṃghanandin，佛教論師）在宋大明八年（464年）八十二歲時去世。臨終之日，佛像的圓光突然消失，不知去向。
釋僧瑾（釋是佛教僧人的姓，僧瑾是法師的法號）
僧瑾法師俗姓朱，是沛國人，隱士逮之的第四個兒子。年少時就精通莊子、老子學說以及詩經、禮記。後來到了廣陵，拜見了曇因法師，於是叩頭拜服，學習佛家經典，廣泛涉獵經、律、論三藏。之後到了京師，遇到了龍光道生法師，又依附他學習佛法。最初居住在冶城寺，南朝宋孝武帝（劉駿）下令讓他做湘東王（劉彧）的老師。湘東王（劉彧）向他請教五戒，對他非常優待。當時湘東王（劉彧）即位，是為明帝（劉彧），仍然下令讓僧瑾法師做天下的僧官之首，配備了一部法樂伎樂，親信二十人，每月供給錢三萬，冬夏各有賞賜，還有車馬和官吏供他使用。僧瑾法師生性不積攢錢財，都用來做了善事，建造了靈根寺和靈基寺，作為禪修和智慧的棲息之所。到了明帝（劉彧）末年，明帝（劉彧）頗多忌諱，所以宣講涅槃滅度的幡旗，在這裡暫時停止了。凡是關於死亡、兇禍、衰敗等話語，都不允許提及。因此觸犯禁忌而被處死的人，有十七八個。當時汝南人周顒在明帝（劉彧）身邊侍奉。僧瑾法師對周顒說：『陛下近日所為，諷諫沒有用處，只有三世苦報，最能觸動他的內心。施主您如果能抓住機會，就應該進諫此事。』 明帝（劉彧）後來風疾多次發作，痛苦難耐，就召見周顒和殷洪等人，講述鬼神雜事，以排解心中的煩悶。周顒於是學習誦讀《法句經》、《賢愚經》，每次見到明帝（劉彧）談論這些事情，就引用經文來勸諫。明帝（劉彧）常常驚歎說：『報應真的會這樣，難道可以不畏懼嗎？』 因此觸犯禁忌的人，多次被赦免。僧瑾法師在宋元徽年間（473-477年）去世，享年七十九歲。
【English Translation】 English version: Wang Zhili said, 'This must be the image of King Aśoka (an Indian emperor of the Maurya Dynasty), descending upon our Changsha Temple.' He immediately ordered three disciples to hold and receive it. The image floated up and was welcomed back to the temple. Daoists and laypeople rushed to see it, and the carriages and horses were packed tightly. Later, the Kashmirian (ancient Central Asian region) Chan master Saṃghanandin (Buddhist philosopher) came from Shu and entered the temple to pay homage. Seeing Sanskrit characters on the halo of the image, he said, 'This is the image of King Aśoka (an Indian emperor of the Maurya Dynasty).' Saṃghanandin (Buddhist philosopher) passed away in the eighth year of the Song Dynasty's Daming era (464 AD) at the age of eighty-two. On the day of his death, the halo of the image suddenly disappeared, and no one knew where it went.
釋僧瑾 (Shì Sēngjǐn, 'Shì' is the surname for Buddhist monks, and Sēngjǐn is the Dharma name of the master)
Master Sēngjǐn, whose secular surname was Zhu, was a native of Pei. He was the fourth son of the recluse Dai Zhi. In his youth, he was well-versed in the teachings of Zhuangzi and Laozi, as well as the Classic of Poetry and the Book of Rites. Later, he went to Guangling and met Dharma Master Tan Yin, whereupon he bowed and submitted himself to studying the inner scriptures, extensively studying the Tripiṭaka (three collections of Buddhist texts). Later, he went to the capital and encountered Dharma Master Daosheng of Longguang, and again relied on him for study. Initially residing at Yecheng Temple, Emperor Xiaowu of the Song Dynasty (Liu Jun) ordered him to be the teacher of the Prince of Xiangdong (Liu Yu). The Prince of Xiangdong (Liu Yu) requested the Five Precepts from him and treated him with great courtesy. At that time, the Prince of Xiangdong (Liu Yu) ascended the throne as Emperor Ming (Liu Yu), and he still ordered Master Sēngjǐn to be the head of all monks in the realm, providing him with a troupe of Dharma music performers, twenty trusted attendants, a monthly allowance of 30,000 coins, and four seasonal gifts each year, along with carriages and official manpower for his use. Master Sēngjǐn was by nature not one to accumulate wealth, and he used it all for meritorious deeds, building Linggen Temple and Lingji Temple as places for Chan meditation and wisdom to reside. Towards the end of Emperor Ming's (Liu Yu) reign, he became quite superstitious and had many taboos, so the banners proclaiming Nirvana and liberation were temporarily suspended here. All words related to death, misfortune, decline, and mourning were forbidden from being spoken. As a result, those who violated these taboos were executed, numbering seventeen or eighteen. At that time, Zhou Yong of Runan was serving at Emperor Ming's (Liu Yu) side. Master Sēngjǐn said to Zhou Yong, 'What His Majesty has been doing recently is not helped by remonstrance. Only the suffering of the three realms is most relevant to his feelings. If you, benefactor, can seize the opportunity, you should present this matter.' Later, Emperor Ming (Liu Yu) suffered from wind disease several times, and in his pain and boredom, he would summon Zhou Yong and Yin Hong and others to tell stories of ghosts and spirits to dispel the depression in his heart. Zhou Yong then studied and recited the Dhammapada and the Sutra of the Wise and Foolish, and whenever he saw the Emperor (Liu Yu) talking about these things, he would use the sutras to advise him. Emperor Ming (Liu Yu) often exclaimed in surprise, 'Retribution is really like this, how can one not fear it?' Therefore, those who violated the taboos were repeatedly pardoned. Master Sēngjǐn passed away during the Yuanhui era of the Song Dynasty (473-477 AD) at the age of seventy-nine.
釋曇無竭
此云法勇。姓李。幽州黃龍人。幼為沙彌。便修苦行。持戒誦經。為師僧所重。常聞法顯等。躬踐佛國。乃慨然有忘身之誓。遂以宋永初元年。招集同志沙門。僧猛曇朗之徒。二十五人。共赍幡蓋供養之具。發跡至河南。出海西郡。進入流沙。到高昌郡。經歷龜茲沙勒諸國。登蔥領。度雪山。障氣千重。層冰萬里。下有大江流急若箭。于東西兩山之脅。系索為橋。十人一過。到彼岸已。舉煙為幟。後人見煙。知前已度。方得更進。若久不見煙。則知暴風吹索。人墮江中。行經三日。復過大雪山。懸崖壁立。無安足處。石壁皆有故杙孔。處處相對。人各執四杙先㧞下杙。右手攀上杙。展轉相攀。經三日方過。到平地。料檢同侶。失十二人。進至罽賓國。禮拜佛缽。停歲余。學梵書梵語。求得觀世音受記經梵文一部。復西行至辛頭那提河。(獅子口)緣河。西入月氏國。禮拜佛肉髻骨。及睹自沸水船。后至檀特山南石留寺。住僧三百餘人。雜三乘學。無竭停此寺受大戒。于天竺禪師佛䭾多羅。(登聖果名)夏坐三月。復行向中天竺界。路既空曠。唯赍石蜜為糧。同侶十三人。八人死於路。五人同行。無竭雖屢經危棘。而繫念所赍觀世音經。未常暫廢。將至舍衛國中。野逢山像一群。無竭稱名歸命。即有師
【現代漢語翻譯】 現代漢語譯本： 釋曇無竭（法勇）
曇無竭，又名法勇，俗姓李，是幽州黃龍人。他從小就當了沙彌，便修行苦行，嚴持戒律，誦讀經書，受到師父和僧人的器重。他經常聽聞法顯等人親自前往佛國求法，於是慨然立下不惜犧牲生命的誓言。於是在南朝宋永初元年（420年），他招集了志同道合的沙門，包括僧猛、曇朗等人，共二十五人，攜帶幡蓋等供養之物，從河南出發，出海西郡，進入流沙，到達高昌郡，經歷了龜茲、沙勒等國，登上蔥嶺，度過雪山。那裡有千重障氣，萬里冰層，下面有大江，水流湍急如箭。於是在東西兩山的山腰處，用繩索架橋，每次十人一起通過。到達彼岸后，舉煙作為訊號。後面的人看到煙，就知道前面的人已經渡過，才能繼續前進。如果很久沒有看到煙，就知道是暴風吹斷了繩索，人掉入江中。行走了三天，又渡過大雪山，懸崖峭壁聳立，沒有可以安身的地方。石壁上都有以前留下的木樁孔，處處相對。每個人各自拿著四根木樁，先拔下下面的木樁，右手抓住上面的木樁，輾轉攀登，經過三天才能通過，到達平地。清點同行的人，少了十二人。繼續前進到達罽賓國（克什米爾），禮拜佛缽，停留一年多，學習梵文和梵語，求得《觀世音受記經》梵文版本一部。又向西行進，到達辛頭那提河（印度河）（獅子口）。沿著河，向西進入月氏國（大月氏），禮拜佛肉髻骨，並且看到了自沸水船。後來到達檀特山南石留寺，寺中居住著三百多僧人，學習的包括三乘佛法。曇無竭在此寺受了大戒，在天竺（印度）禪師佛䭾多羅（登聖果名）處夏安居三個月，又前往中天竺（印度中部）。路途空曠，只攜帶石蜜作為糧食。同伴十三人，八人死在路上，五人同行。曇無竭雖然多次經歷危險，但心中一直想著所攜帶的《觀世音經》，未曾片刻放棄。將要到達舍衛國（古印度城市）時，在野外遇到一群山象，曇無竭稱念佛名，歸依佛法，立刻有一位師
【English Translation】 English version: Shi Tan Wu Jie (Dharma Brave)
Tan Wu Jie, also known as Dharma Brave, whose secular surname was Li, was a native of Huanglong in Youzhou. He became a novice monk at a young age and practiced asceticism, strictly observing the precepts and reciting scriptures, and was highly regarded by his teachers and fellow monks. He often heard about how Fa Xian and others had personally gone to the Buddha-lands to seek the Dharma, so he resolutely made a vow to sacrifice his life. Thus, in the first year of Yongchu of the Song Dynasty (420 AD), he gathered like-minded monks, including Seng Meng and Tan Lang, a total of twenty-five people, carrying banners, canopies, and other offerings, and set out from Henan, exited the Haixi Commandery, entered the quicksand, arrived at Gaochang Commandery, passed through the countries of Kucha and Shule, ascended the Pamir Mountains, and crossed the Snowy Mountains. There were thousands of layers of obstructive air and ten thousand miles of ice. Below was a great river with a current as swift as an arrow. So, on the sides of the east and west mountains, ropes were used to build a bridge, and ten people crossed together each time. After reaching the other shore, smoke was raised as a signal. Those behind, seeing the smoke, knew that those in front had crossed and could continue forward. If smoke was not seen for a long time, it was known that the rope had been broken by a storm and people had fallen into the river. After traveling for three days, they crossed another great snow mountain, with towering cliffs and no place to rest their feet. There were old stake holes in the stone walls everywhere, facing each other. Each person held four stakes, first pulling out the lower stake, then grabbing the upper stake with their right hand, climbing alternately, and after three days they were able to cross and reach the plain. Counting the companions, twelve were missing. Continuing forward, they arrived at the country of Jibin (Kashmir), worshiped the Buddha's bowl, stayed for more than a year, learned Sanskrit and the Sanskrit language, and obtained a Sanskrit version of the Avalokitesvara Prophecy Sutra. They then traveled west, arriving at the Sindhu River (Indus River) (Lion's Mouth). Following the river, they entered the country of Yuezhi (Greater Yuezhi) to the west, worshiped the Buddha's cranial bone, and saw the self-boiling water boat. Later, they arrived at the Shiliu Temple south of Mount Tanta, where more than three hundred monks lived, studying the teachings of the Three Vehicles. Tan Wu Jie received the full precepts at this temple and spent three months in summer retreat with the Indian Zen master Buddhatrata (name of attaining sainthood), and then went to Central India. The road was empty, and they only carried rock candy as food. Of the thirteen companions, eight died on the road, and five traveled together. Although Tan Wu Jie experienced many dangers, he always kept the Avalokitesvara Sutra he was carrying in mind and never abandoned it for a moment. When he was about to arrive at the country of Shravasti (ancient Indian city), he encountered a herd of mountain elephants in the wild. Tan Wu Jie recited the Buddha's name and took refuge in the Dharma, and immediately a teacher
子。從林中出。像驚惶奔走。后度恒河。復值野牛一群。鳴吼而來。將欲害人。無竭歸命如初。尋有大鷲飛來。野牛驚散。遂得免之。後於南天竺。隨舶泛海。達廣州。譯出觀世音受記經。傳於京師。后不知所終。
釋僧倜
姓孫。元出昌黎。末居鉅鹿之癭陶。性度純懿。孝信知名。而勤學世典。備通經史。徴為太學博士。一覽佛經。渙然神解。年二十有八。投鉅鹿景明寺。僧實法師。而出家落髮。更尋經論。識神厲勇。復從道房禪師。受行止觀。房即䟦陀神足。北遊定州嘉魚山。斂念久之。全無攝證。便欲出山誦涅槃經。忽遇一僧。言從泰岳來。稠以情告。彼遂苦勸修禪。慎無他志。由一切含靈皆有初地味禪。要必系緣。無求不遂。乃從之旬日。攝心果然得定。常依涅槃聖行四念處法。乃至眠夢覺見。都無慾想。歲居五夏。又詣趙州漳洪山道明禪師。受十六特勝法。節食鞭心。九旬一食。或煮食未熟。攝心入定。動移晷漏。前食併爲禽獸所啖。又常修死想。遭賊怖之。了無畏色。方為說諸業行。皆摧其弓矢。受戒而返。常于鵲山靜處。感神來嬈。稠以死要心。因證深定。九日不起。后從定覺。情想澄然。便詣少陵寺。祖師三藏。呈己所證。䟦陀曰。自蔥嶺已東。禪學之最。汝其人矣。乃更授深要。即住
【現代漢語翻譯】 現代漢語譯本： 子。從林中出來。大象驚慌奔走。後來渡過恒河（Ganges）。又遇到一群野牛。吼叫著而來，想要傷害人。無竭（Wujie）像之前一樣歸命（皈依佛法）。隨即有一隻大鷲飛來。野牛驚散。於是得以倖免。後來在南天竺（South India），跟隨商船出海。到達廣州。翻譯出《觀世音受記經》。傳到京師（首都）。後來不知所終。
釋僧倜（釋是佛教僧人的姓氏，僧倜是法名）
姓孫。原籍昌黎。後來居住在鉅鹿（今河北省巨鹿縣）的癭陶（地名）。性格純潔善良。以孝順和信義聞名。而且勤奮學習世俗典籍。精通各種經書史書。被徵召為太學博士。偶然讀到佛經，頓時心領神會。二十八歲時，到鉅鹿景明寺，拜僧實法師為師，出家落髮。更加深入地研習經論，精神振奮勇猛。又跟隨道房禪師，學習止觀（佛教禪修方法）。道房禪師就是䟦陀（Buddha）神足。北遊到定州（今河北省定州市）嘉魚山。收斂心神很久，完全沒有獲得任何禪定證悟。便想要出山誦讀《涅槃經》。忽然遇到一位僧人。說從泰岳（即泰山）來。僧稠（Sengchou）把自己的情況告訴了他。那位僧人就極力勸他修習禪定，告誡他不要有其他想法。因為一切有情眾生都有初地味禪（佛教禪定的一種境界），一定要系緣（專注于所緣境），沒有求不到的。於是聽從了他的建議，十天左右，收攝心神果然得到了禪定。常常依據《涅槃經》的聖行四念處法（佛教修行方法），甚至在睡眠和夢中都能覺察到，都沒有任何慾望的念頭。住了五年。又到趙州（今河北省趙縣）漳洪山拜道明禪師為師，學習十六特勝法（佛教禪修方法）。節制飲食，鞭策內心。九十天吃一頓飯。有時煮的食物還沒熟，收攝心神進入禪定。時間流逝，之前的食物都被禽獸吃掉了。又常常修習死想（佛教禪修方法），遇到強盜恐嚇他。他一點也沒有害怕的樣子。反而為他們講述各種業行（善惡行為），強盜們都摧毀了自己的弓箭，接受了他的戒律而返回。常常在鵲山（山名）安靜的地方，感到有神來擾亂。僧稠以必死的決心對待，因此證得了很深的禪定。九天沒有起來。後來從禪定中醒來，心情和想法都澄澈明凈。便前往少陵寺，拜見祖師三藏（對精通佛經的僧人的尊稱）䟦陀。䟦陀說：『從蔥嶺（今帕米爾高原）以東，禪學修養最高的人，就是你啊。』於是又傳授給他更深奧的要訣。讓他住在寺里。
【English Translation】 English version: Zi emerged from the forest. Elephants stampeded in fright. Later, he crossed the Ganges River. He then encountered a herd of wild oxen, which roared and charged, intending to harm people. Wujie, as before, took refuge (in the Buddha's teachings). Immediately, a large vulture flew down, scattering the oxen. Thus, he was spared. Later, in South India, he sailed with a merchant ship to Guangzhou. He translated the 'Sutra of Prediction for Avalokiteśvara' (Guanshiyin Shouji Jing). It was transmitted to the capital. His later whereabouts are unknown.
Shi Sengchou (Shi is the surname for Buddhist monks, Sengchou is the Dharma name)
His surname was Sun. Originally from Changli, he later resided in Yingtao, Julu (present-day Julu County, Hebei Province). His character was pure and virtuous, known for his filial piety and trustworthiness. He diligently studied secular classics and was well-versed in various scriptures and histories. He was summoned to be a professor at the Imperial Academy. Upon casually reading a Buddhist scripture, he immediately understood its profound meaning. At the age of twenty-eight, he went to Jingming Temple in Julu and became a disciple of Dharma Master Sengshi, taking vows and shaving his head. He further delved into the study of scriptures and treatises, with vigorous and courageous spirit. He also followed Zen Master Daofang to learn the practice of Śamatha-Vipassanā (calm abiding and insight meditation). Zen Master Daofang was none other than Bátuó (Buddha) Shenzu. He traveled north to Jiayu Mountain in Dingzhou (present-day Dingzhou City, Hebei Province). He concentrated his mind for a long time, but gained no meditative realization. He then intended to leave the mountain to recite the Nirvana Sutra. Suddenly, he met a monk who said he came from Mount Tai (Tai Yue). Sengchou told him about his situation. The monk earnestly advised him to practice meditation and cautioned him not to have other intentions. Because all sentient beings have the initial stage of Dhyana (a state of meditative absorption), it is essential to focus on the object of meditation, and nothing is unattainable. So he followed his advice, and in about ten days, by focusing his mind, he indeed attained Samadhi (a state of meditative concentration). He often relied on the Four Foundations of Mindfulness (Buddhist practice) from the Nirvana Sutra, and even in sleep and dreams, he was aware and had no thoughts of desire. After living there for five years, he went to Zhanghong Mountain in Zhao Prefecture (present-day Zhao County, Hebei Province) to study the Sixteen Special Insights (Buddhist meditation methods) from Zen Master Daoming. He restricted his diet and disciplined his mind. He ate only one meal every ninety days. Sometimes, when the food he was cooking was not yet done, he would enter Samadhi. Time passed, and the food was eaten by birds and beasts. He also often practiced contemplating death, and when robbers threatened him, he showed no fear. Instead, he explained to them the various karmic actions (good and bad deeds), and the robbers destroyed their bows and arrows, accepted his precepts, and returned. Often, in the quiet place of Mount Que (mountain name), he felt disturbed by spirits. Sengchou treated it with the determination to die, and thus attained deep Samadhi. He did not get up for nine days. Later, when he awoke from Samadhi, his mood and thoughts were clear and pure. He then went to Shaolin Temple to see the Patriarch Tripitaka (a respectful title for monks proficient in Buddhist scriptures) Bátuó. Bátuó said, 'East of the Pamir Mountains (Cong Ling), the most accomplished in Zen practice is you.' He then imparted to him even deeper secrets. He had him stay at the temple.
嵩岳寺。僧有百人。泉水才足。忽見婦人。獘衣挾帚。卻坐階上。聽僧誦經。眾不測為神人也。便訶遣之。婦有慍色。以足蹋泉。水立枯竭。身亦不現。眾以告稠。稠呼優婆夷。三呼乃出。便謂神曰。眾僧行道。宜加擁護。婦人以足撥于故泉。水即上涌。時共深異。因屢入定。每以七日為期。齊文宣天保二年。下詔敦喻。方遂允請。即日拂衣。將出山闕。兩岫忽然驚震。響聲悲切。駭擾人畜。禽獸飛走。如是三日。倜顧曰。慕道懷仁。觸類斯在。豈非愛情易守。放蕩難持耶。乃不約事留。杖䇿漳滏。帝躬舉大駕。出郊迎之。倜年過七十。神宇清曠。動發人心。敬揖情物。乘機無墜。帝扶接入內。為論正理。因說三界本空。國土亦爾。榮華世相。不可常保。廣說四念處法。帝聞之。毛豎流汗。即受禪道。學習不久。便證深定。爾後彌承清誨。篤敬殷重。因從受菩薩戒法。斷酒禁肉。放舍鷹鷂。去官畋漁。郁成仁國。又斷天下屠殺。月六年三。來民齋戒。官園私菜葷辛悉除。帝以他日言曰。道由人弘。誠不虛應。愿師安心道念。弟子敢為外護檀越。稠曰。菩薩弘誓。護法為心。陛下應天順俗。居宗設化。棟樑三寶。導引四民。康濟既臨。義無推寄。即停正禁中。四十餘日。日垂明誨。帝奉之無失。后以道化須布。思序山林
【現代漢語翻譯】 嵩岳寺。寺內有僧人百人，泉水勉強夠用。一天忽然出現一位婦人，衣衫襤褸，拿著掃帚，坐在臺階上聽僧人誦經。眾僧不明白她是神是人，便呵斥驅趕她。婦人面露慍色，用腳一跺泉眼，泉水立刻枯竭，婦人也消失不見。眾僧將此事告訴了稠禪師（指北齊高僧稠禪師）。稠禪師呼喚『優婆夷』（女居士，此處指神），呼喚三次後婦人現身。稠禪師便對神說：『眾僧在此修行，你應該加以護持。』婦人隨即用腳撥動原來的泉眼，泉水立刻涌出。當時眾僧都對此事感到非常驚異。稠禪師因此經常入定，每次以七日為期。北齊文宣帝天保二年（551年），下詔書懇請稠禪師出山弘法，稠禪師才答應。當天，稠禪師拂袖起行，將要走出山門時，兩座山峰忽然驚動震顫，發出悲切的響聲，驚擾了人畜，禽獸四處飛散奔走，持續了三天。稠禪師回頭說：『愛慕道法，心懷仁慈，對萬物都應如此。難道不是因為愛情容易堅守，而放縱難以把持嗎？』於是沒有約定日期就離開了，拄著枴杖前往漳水和滏水一帶。文宣帝親自率領大隊人馬，到郊外迎接他。當時稠禪師已經七十多歲，精神清明曠達，一舉一動都能觸動人心。文宣帝恭敬地行禮，稠禪師隨機應變，沒有失誤。文宣帝扶著稠禪師進入宮內，與他討論正理。稠禪師於是講述三界（欲界、色界、無色界）本空，國土也是如此，榮華富貴的世間景象，不可能永遠保持。廣泛地講述四念處法（觀身不凈、觀受是苦、觀心無常、觀法無我）。文宣帝聽了之後，汗毛豎立，流下眼淚，立刻接受禪道，學習不久，便證得了深定。此後更加敬重地接受稠禪師的教誨，非常恭敬慇勤。文宣帝因此從稠禪師那裡接受了菩薩戒法，斷絕飲酒，禁止食用肉類，放生了鷹和鷂，放棄了官職和田獵打漁，致力於建設仁義之國。又下令禁止天下屠殺，每月逢六、逢年、逢三年都讓百姓齋戒。官家園林和私家菜園中的葷菜和辛辣之物全部清除。文宣帝在其他日子說：『道是由人來弘揚的，真誠的祈求不會沒有迴應。希望師父安心修道，弟子願意做您的外護檀越（施主）。』稠禪師說：『菩薩的弘大誓願，是以護持佛法為心。陛下您應天順應民意，以統治者的身份來教化百姓，是三寶的棟樑，是四民的引導者。康樂和救濟已經降臨，道義上不應該推辭。』於是稠禪師在皇宮中停留了四十多天，每天給予文宣帝明確的教誨。文宣帝奉行這些教誨沒有絲毫差錯。後來因為考慮到道法需要廣為傳播，稠禪師想要回到山林。
【English Translation】 Songyue Monastery. There were a hundred monks in the monastery, and the spring water was barely sufficient. Suddenly, a woman appeared, dressed in tattered clothes and holding a broom, sitting on the steps listening to the monks chanting scriptures. The monks did not know if she was a deity or a human, so they scolded and drove her away. The woman showed a displeased expression and stomped on the spring, causing the water to dry up immediately, and she disappeared. The monks told Master Chou (referring to the eminent monk Chou of the Northern Qi Dynasty) about this. Master Chou called out 'Upasika' (female lay follower, here referring to the deity), and after calling three times, the woman appeared. Master Chou then said to the deity, 'The monks are practicing here, you should protect them.' The woman then stirred the original spring with her foot, and the water immediately gushed out. At that time, the monks were all very surprised by this. Master Chou therefore often entered into meditation, each time lasting for seven days. In the second year of the Tianbao era of Emperor Wenxuan of the Northern Qi Dynasty (551 AD), an edict was issued earnestly requesting Master Chou to come out of the mountains to propagate the Dharma, and Master Chou then agreed. On that day, Master Chou brushed his sleeves and set off, and as he was about to leave the mountain gate, the two mountain peaks suddenly shook and trembled, emitting mournful sounds, disturbing the people and animals, and the birds and beasts scattered and fled, lasting for three days. Master Chou turned around and said, 'Loving the Dharma and cherishing compassion should be extended to all things. Is it not because love is easy to hold onto, while indulgence is difficult to control?' Therefore, he left without setting a date, leaning on his staff and heading towards the Zhang and Fu rivers. Emperor Wenxuan personally led a large army to greet him in the suburbs. At that time, Master Chou was already over seventy years old, with a clear and open spirit, and every move he made could touch people's hearts. Emperor Wenxuan respectfully saluted, and Master Chou responded appropriately without any mistakes. Emperor Wenxuan helped Master Chou into the palace and discussed the correct principles with him. Master Chou then spoke about the emptiness of the Three Realms (Desire Realm, Form Realm, Formless Realm), and that the land was also like that, and that the worldly scenes of glory and wealth could not be maintained forever. He extensively spoke about the Four Foundations of Mindfulness (Contemplation of the Impurity of the Body, Contemplation of the Suffering of Feelings, Contemplation of the Impermanence of the Mind, Contemplation of the Non-Self of Phenomena). After hearing this, Emperor Wenxuan's hair stood on end and he shed tears, and he immediately accepted the path of Chan, and soon attained deep Samadhi. From then on, he even more respectfully accepted Master Chou's teachings, and was very respectful and diligent. Emperor Wenxuan therefore received the Bodhisattva precepts from Master Chou, abstained from drinking alcohol, prohibited eating meat, released the hawks and falcons, and gave up his official position and hunting and fishing, and devoted himself to building a country of benevolence and righteousness. He also ordered the prohibition of slaughter throughout the country, and ordered the people to fast on the sixth day of each month, each year, and each three years. All the meat and spicy foods in the official gardens and private vegetable gardens were removed. Emperor Wenxuan said on other days, 'The Dharma is propagated by people, and sincere prayers will not go unanswered. I hope that the master will be at peace in cultivating the Way, and the disciple is willing to be your external protector and benefactor.' Master Chou said, 'The Bodhisattva's great vows are to protect the Dharma as their heart. Your Majesty, you are responding to Heaven and following the will of the people, and using your position as ruler to teach the people, you are the pillar of the Three Jewels, and the guide of the Four Classes of People. Happiness and relief have already arrived, and it is not right to refuse on moral grounds.' Therefore, Master Chou stayed in the palace for more than forty days, giving Emperor Wenxuan clear teachings every day. Emperor Wenxuan followed these teachings without any mistakes. Later, because he considered that the Dharma needed to be widely spread, Master Chou wanted to return to the mountains and forests.
。便辭還本住。帝以陵阜回互。咨謁或難。天保三年。又來於鄴城西南。八十里。龍山之陽。為構精舍。名雲門寺。請以居之。兼為石窟大寺主。兩任綱位。練眾將千。供事繁委。充諸山谷。並來國內諸州。別置禪肆。令達解念慧者。就為教授。以齊乾明元年。四月十三日辰時。絕無患惱。端坐卒于山寺。春秋八十有一。來遣襄樂王。宣慰起塔。右僕射魏收為制碑文。
釋圓通
少出家。泛愛通博。以溫敏見稱。往鄴都大莊嚴寺。研諷涅槃。文旨詳核。以高齊武平四年夏中講。時有一客僧。形服疏素。履操弘雅。因疾乃投諸寺中僧侶以其所患纏附。臭氣薰勃。皆惡之。無敢停者。通觀其量識宏遠。深異其度。乃延之房中。雖有穢污。初無輕憚。情款通意。問何所學。答曰涅槃。通以素業相沿。宛然若舊。乃以經中深要。及先德積迷。並敘而談之。客僧亦同其所引。更為章句。判釋冷然。雅有其致。通欣于道合。經理湯藥。曉夕相守。曾於夜中。持春酒一盞。勸云服此為佳。客遂顰眉飲之。一咽便止。夏了病癒。便辭通去。通曰今授衣將逼。官寺例得衣賜。可待三五日間。當贈一襲寒服。客云藉庇不少。何容更煩。通固留之。作衣遺已。臨別執通手誡曰。修道不欺闇室。法師前以酒見及。恐傷來意。非正理
【現代漢語翻譯】 現代漢語譯本 於是（僧稠）告辭返回自己原來的住所。皇帝認為（他所住的）山陵丘壑交錯，前往請教拜訪或許困難。天保三年（552年），又來到鄴城西南八十里，龍山的南面，為他建造精舍，命名為雲門寺，請他居住。兼任石窟大寺的主持，兩次擔任僧綱的職位，訓練的僧眾將近千人，供給的事務繁多而重要，遍佈各個山谷。並且在國內各州，另外設定禪修場所，讓通達理解念慧的人，前往擔任教授。以齊乾明元年（560年）四月十三日辰時，沒有疾病困擾，端坐圓寂于山寺，享年八十一歲。朝廷派遣襄樂王，前去慰問並建造佛塔，右僕射魏收為他撰寫碑文。
釋圓通（法師名）
圓通法師年少時出家，廣泛學習各種知識，以溫和聰敏著稱。前往鄴都大莊嚴寺，研究諷誦《涅槃經》，對經文的旨意詳細考證。在高齊武平四年（573年）夏天講經時，有一位客居的僧人，衣著樸素，行為高雅。因為生病，就投靠各寺廟的僧侶，但因為他所患的疾病具有傳染性，臭氣燻人，大家都厭惡他，沒有人敢留他。圓通法師觀察他氣度宏大，見識深遠，認為他與衆不同，於是邀請他到自己的房間。雖然（客僧）有污穢之處，（圓通法師）卻絲毫沒有輕視厭惡。情意真誠，詢問他學習什麼。客僧回答說《涅槃經》。圓通法師因為一向以此為業，（與客僧）宛如舊識。於是用經中的精深要義，以及前代大德的積年迷惑，一併敘述與他談論。客僧也贊同他所引用的內容，並且進一步對章句進行分析解釋，清晰明瞭，很有見地。圓通法師很高興與他志同道合，親自料理湯藥，早晚相守。曾經在夜裡，拿著一杯春酒，勸（客僧）說服用這個為好。客僧皺著眉頭喝了一口就停止了。夏天結束時，（客僧）的病痊癒了，就向圓通法師告辭離去。圓通法師說：『現在快要到授衣的時候了，官寺按照慣例可以得到衣物賞賜，可以等待三五天，我贈送你一套冬衣。』客僧說：『已經得到您的庇護不少了，怎麼能再麻煩您呢？』圓通法師堅決挽留他，為他做了衣服贈送給他。臨別時，（客僧）握著圓通法師的手告誡說：『修道之人不欺暗室，法師之前用酒來款待我，恐怕會傷害您的來意，這不是正當的道理。』
【English Translation】 English version Then (Sengchou) bid farewell and returned to his original residence. The Emperor thought that the mountains and hills where he lived were winding and difficult to access for consultations. In the third year of Tianbao (552 AD), he came again to the southwest of Yecheng, eighty li away, on the south side of Longshan Mountain, and had a monastery built for him, named Yunmen Temple, inviting him to reside there. He also served as the abbot of the Shiku Great Temple, and twice held the position of Sangha leader, training nearly a thousand monks, and the affairs of providing for them were numerous and important, spreading throughout the valleys. Moreover, in various states within the country, separate meditation centers were established, allowing those who were proficient in understanding mindfulness and wisdom to serve as professors. On the thirteenth day of the fourth month in the first year of Qianming of Qi (560 AD), at the hour of Chen (7-9 AM), he passed away peacefully without illness in the mountain temple, at the age of eighty-one. The court sent the Prince of Xiangle to express condolences and build a pagoda, and the Right Minister Wei Shou wrote an inscription for his stele.
釋圓通 (Shi Yuantong, a Dharma master's name)
Dharma Master Yuantong became a monk at a young age, widely studying various knowledge, and was known for his gentleness and intelligence. He went to Dazhuangyan Temple in Yedu to study and recite the Nirvana Sutra, examining the meaning of the scriptures in detail. During a lecture in the summer of the fourth year of Wuping of Gao Qi (573 AD), there was a visiting monk, dressed plainly and behaving elegantly. Because of illness, he sought refuge with the monks in various temples, but because the disease he suffered was contagious and had a foul odor, everyone disliked him, and no one dared to keep him. Dharma Master Yuantong observed that he had a grand demeanor and far-reaching knowledge, and considered him to be extraordinary, so he invited him to his room. Although (the visiting monk) was unclean, (Dharma Master Yuantong) did not despise or dislike him at all. With sincere intentions, he asked him what he was studying. The visiting monk replied, 'The Nirvana Sutra.' Dharma Master Yuantong, because he had always been engaged in this, (felt like he was) an old acquaintance (with the visiting monk). So he used the profound and essential meanings in the sutra, as well as the accumulated confusions of the great virtues of previous generations, and discussed them with him. The visiting monk also agreed with what he quoted, and further analyzed and explained the chapters and sentences, clearly and distinctly, with great insight. Dharma Master Yuantong was very happy to have found someone with the same aspirations, personally taking care of his medicine and attending to him day and night. Once, in the middle of the night, he held a cup of spring wine and advised (the visiting monk), saying, 'It would be good to take this.' The visiting monk frowned and took a sip and stopped. At the end of the summer, (the visiting monk)'s illness was cured, and he bid farewell to Dharma Master Yuantong to leave. Dharma Master Yuantong said, 'It is almost time for the awarding of robes, and the official temple can receive clothing rewards according to custom. You can wait three or five days, and I will give you a set of winter clothes.' The visiting monk said, 'I have already received much protection from you, how can I trouble you further?' Dharma Master Yuantong insisted on keeping him, made clothes for him, and gave them to him. Before parting, (the visiting monk) held Dharma Master Yuantong's hand and warned him, saying, 'A cultivator of the Way does not deceive in a dark room. The Dharma Master treated me with wine before, I am afraid it will harm your original intention, this is not the proper principle.'
也。從今已往。此事宜斷。頗曾往鼓山石窟寺不。小僧住下舍小寺。正在石窟北五里。繞澗有一小谷。東出即是竹林寺。有緣之彼。愿相訪也。通敬謝前誡。當必往展。於是而別。至明年夏初。以石窟山寺。僧往者希。遂減莊嚴定國興聖總持等官寺。百餘僧為一番。通時過夏。預居石窟。意訪竹林。乃大集客主。問寺所在。眾皆大笑。誡通勿傳此妖言。竹林竟無。乃流俗之恒傳耳。通惟客僧見投。非常款遇。言及斯事。計非虛指。眾亦異焉。乃各赍香花。與通俱行。至寺北五里。小谷東出。略通人徑。行可五里。升于山阜。見一老公。手巾袹額。在裈短褐。執钁開荒。二十餘畝。遙見群僧放馬而前曰。何處道人。不依徑路。僧云住在石窟。欲向竹林。公大怒曰。去年官寺放馬。啖我生苗。我兒遮護。被打幾死。今復將此面目來耶。曳钁來逐。群僧十餘。望谷馳走。獨不逐通。語通曰。是你干健不返。放使入山喂虎。通即東出數里。值一曲澗。淺而森茂。尋澗又東。但聞南嶺上有諷誦之聲。通問竹林所在。應聲答曰。從何處來。豈非圓通法師乎。通曰是矣。遂披林逾險就通。通略敘離闊。喜滿言情。曰下山小寺。僧徒烏合。心性動止。多不稱具瞻。雖然。已能降重。終須到寺。相進數里。忽見雙闕高門。長廊複道。修竹
干云。青松蔽日。門外黑漆槽。長百餘尺。凡有十行。皆鋪百䘖環。金銅綺飾。貯以粟豆。傍有馬跡。而灑掃清凈。乃立通門左。告云。須前咨大和尚。須臾引入。至講堂西軒廊下。和尚坐高床。侍列童吏五六十人。和尚年可七十。眉面峰秀。狀類梵僧。憑案理文書。傍有通事者。通謁卻立。和尚命曰。既住官寺。厚供難捨。何能自屈。此寺誠無可觀。通具述意故。乃令安置。將通巡房禮訊。見兩房僧。各坐寶帳。交絡眾飾。映奪日光。語引僧云。彼是何人。輒敢來入。振手遣去。僧有慚色。顧謂通曰。情意不同。令人阻望。且就小僧住房。可以訊息。乃將入室。具敘昔緣。並設中食。食如鄴中常味。食后引觀。影象莊嚴。園池臺閣。周遊歷覽。不可得遍。通因自陳曰。儻得廁跡風塵。常供灑掃。生愿畢矣。僧曰。相逢即以為意。但須咨和尚。未知果不。夜與通宿。曉為咨白和尚曰。甚知來意。不惜一房。凡受官請。為報不淺。依如僧法。不得兩處生名。今且還去。除官名訖。來必相容。勿以為恨。即遣送出。至馬槽側。顧慕流淚。自傷罪重。不蒙留住。執僧手別。西行百步。回望猶見。門闕儼然。步步返望。更行兩里。歘見峰㠋巉巖。非復寺宇。悵望尋路。行達開荒之地。了無蹤緒。但有榛木。
釋道判
【現代漢語翻譯】 現代漢語譯本： 干云（形容高聳入雲）。青松遮蔽著日光。寺廟門外有一個黑色的水槽，長達一百多尺。總共有十行，都鋪設著一百個銅環，並用金銅和華麗的裝飾品點綴。水槽里裝滿了穀物和豆子，旁邊有馬蹄的痕跡，但灑掃得非常乾淨。於是（我）站在通往寺廟左側的門旁，告知（守門人）說：『需要先稟告大和尚。』 不一會兒，（我）被引入。到達講堂西邊的軒廊下，大和尚坐在高高的床上，侍立著五六十個童僕和吏員。和尚年紀大約七十歲，眉目清秀，容貌像梵僧。他靠在案上處理文書，旁邊有通事（翻譯）的人，通報后恭敬地站立一旁。和尚命令說：『既然住在官寺，豐厚的供養難以捨棄，為何要委屈自己？』 這座寺廟實在沒有什麼可觀賞的。通事詳細地陳述了我的意圖，於是（和尚）就安排我住下。通事帶領我巡視房間，行禮問候。我看見兩間僧房，每個僧人都坐在裝飾華麗的寶帳里，各種裝飾品交相輝映，遮蔽了日光。我問引路的僧人說：『他們是什麼人？竟然敢進來？』 （僧人）揮手示意（我）離開。僧人面露慚愧之色。他回頭對我說：『（我們）情意不同，令人失望了。暫且到我的住房去，可以休息一下。』 於是（他）帶我進入房間，詳細地敘述了以前的緣分，並準備了午飯。飯菜的味道像鄴城（古代地名）的普通味道。飯後，（他）帶領我參觀，影象莊嚴，園林水池和樓臺亭閣，遊覽了一遍又一遍，也無法全部看完。我於是親自陳述說：『如果能夠在此處落腳，經常供職灑掃，這就是我一生的願望了。』 僧人說：『相逢就是緣分，但必須稟告和尚，不知道結果如何。』 晚上，（我）和僧人一起住宿。第二天早上，（僧人）為我稟告和尚說：『（我）非常瞭解他的來意，不吝惜一間僧房。（他）凡是接受官府的邀請，回報都不淺。按照僧人的規矩，不能在兩個地方都登記名字。現在暫且回去，除去官名之後，來了一定會接納你，不要因此怨恨。』 隨即派人送我出去，到達馬槽旁邊。我回頭顧盼，流下了眼淚，自傷罪孽深重，沒有被允許留下。我握著僧人的手告別，向西走了百步，回頭望去，仍然能看見寺廟的門闕莊嚴聳立。我一步一步地回頭望，又走了兩里路，忽然看見山峰陡峭險峻，不再是寺廟的樣子。我悵然地尋找道路，走到開墾的荒地，完全沒有了軌跡，只有茂密的樹木。
釋道判（人名）
【English Translation】 English version: 'Gan Yun' (describes something towering into the clouds). Green pines block the sunlight. Outside the temple gate is a black trough, over a hundred feet long. It has ten rows, all paved with a hundred bronze rings, adorned with gold, bronze, and elaborate decorations. The trough is filled with grains and beans, with traces of horses nearby, but it is swept and cleaned very thoroughly. So, I stood by the gate to the left of the main entrance and announced, 'I must first consult the Great Monk.' After a short while, I was led in. I arrived at the veranda west of the lecture hall. The monk was sitting on a high bed, attended by fifty or sixty servants and officials. The monk was about seventy years old, with refined features, resembling a Brahmin monk. He leaned on the desk, handling documents, with a translator standing respectfully by his side. The monk ordered, 'Since you reside in an official temple, it is difficult to give up the generous offerings. Why would you humble yourself?' This temple really has nothing to see. The translator explained my intentions in detail, so the monk arranged for me to stay. The translator led me to inspect the rooms and pay my respects. I saw two monks' rooms, each monk sitting in a lavishly decorated canopy, with various ornaments reflecting the sunlight. I asked the guiding monk, 'Who are these people? How dare they enter?' The monk waved me away. The monk looked ashamed. He turned to me and said, 'Our intentions are different, which is disappointing. Let's go to my room for a rest.' So, he took me into his room, recounted our past connections in detail, and prepared lunch. The food tasted like the ordinary food of Ye City (an ancient place name). After the meal, he led me on a tour, the images were solemn, the gardens, ponds, pavilions, and terraces, I toured again and again, but could not see everything. I then personally stated, 'If I could find a place here, regularly serving as a sweeper, that would be my lifelong wish.' The monk said, 'Meeting is fate, but I must consult the Great Monk, I don't know what the result will be.' At night, I stayed with the monk. The next morning, the monk reported to the Great Monk for me, saying, 'I understand his intentions very well, I do not begrudge a monk's room. He has always given back generously when receiving invitations from the government. According to the rules of monks, one cannot register their name in two places. Now go back for now, after removing your official name, you will surely be accepted when you come, do not resent it.' Then he sent someone to send me out, to the side of the trough. I looked back and shed tears, lamenting my heavy sins, not being allowed to stay. I shook hands with the monk to say goodbye, walked a hundred steps west, and looked back, still able to see the temple gate standing solemnly. I looked back step by step, and walked another two miles, suddenly seeing steep and rugged peaks, no longer the appearance of a temple. I looked around in dismay, searching for the road, reaching the reclaimed wasteland, with no traces at all, only dense trees.
Shi Dao Pan (person's name)
姓郭。曹州承氏人。三歲喪親。十五遊學。略綜儒道。十九發心出家。投于外兄而剃落焉。具戒已后。歷求善友。每閱像教東傳。慨面不睹靈蹟。遂勇心佛境。誓當瞻敬。以齊乾明元年。結伴二十一人。發趾鄴都。將經開塞。關邏嚴設。又照月光。踟躕回首。義無逾越。忽值云奔月隱。乘闇度棧。以周保定二年。達于京邑。武帝賞接崇重。仍令于大乘寺。厚供享之。經逾兩載。上表乞循初志。蒙來給圖書。並資行調。西度石磧千五百里。四顧茫然。絕無水草。乘饑急行。上經七夕。便至高昌國。是小蕃附庸突厥。又請國書。至西面可寒所。彼土不識眾僧。將欲加害。增人防衛。不給糧食。又不許出拾掇薪菜。但令餓死。有周國使人。諫可寒云。此佛弟子也。本國天子大臣。敬重供養。所行之處。能令羊馬滋多。可寒歡喜。日給羊四口。以充恒食。判等放之。而自煮菜進啖。既見不殺眾生。不食酒肉。所行既殊。不令西過。乃給其馬乘。遣人送還。達于長安。住干宗寺。逢靜藹法師。諮詢道務。慧業沖𨗉。淹歷五週。會武帝滅法。與藹西奔于太白山。同侶二十六人。逃難巖居。不忘講授。中百四論。日夜研尋。恂恂奉誨。雖有國誅。靡顧其死。東引尋山。岠于華岳。凡所游遁者。望日參焉。遂依承藹德。為入室之元
宗。始末一十五年。隨逐不捨。后藹捨身窮谷。用陳護法。判含酸茹毒。奉接遺骸。建塔樹銘。勒于巖壁。天元嗣歷。尋改邪風。創立百二十人為菩薩僧。判當其數。初住陟岵寺。大隋受命。廣開佛法。改為大興善焉。判道穆僧徒。歷總綱任。開皇初。入終南山。交谷東嶺。池號野䐗。迥出雲端。俯臨原陸。躬自案行。可以棲心。結草為庵。集眾講說。開皇七年。來遣度支侍郎李世師。將天竺醫工。就造精舍。常擬供奉。知判道業修曠。給額為龍池寺。大將軍云定興以為檀越。四事供給。侍郎獨孤機。餐奉音猷。于宅後園。別立齋宇。請來棲息。稟其法戒。薛國公及夫人鄭氏。夙奉清訓。年別至山。咨承戒誥。決通疑議。以大業十一年五月四日平旦。卒于山寺。
釋僧范
姓李。平鄉人。幼學群書。年二十三。備通疏略。至於七曜九章天文筮術。咨無再悟。時人語曰相州李洪範。解徹深義。鄴下張賓生。領悟無遺。兼以年華色美。都無伉儷之心。思附法門。燒指而修供養。年二十九。棲遲下邑。聞講涅槃。一聽開悟。遂投鄴城僧出家焉。復向洛下。從獻公聽法華華嚴。后從轍光師受道。耽味虛宗。出遊開化。利安齊魏。每法筵一舉。聽眾千餘。逮旋趾鄴都。遂使崔覲注易。咨之取長。宗景造歷。求而舍短
【現代漢語翻譯】 現代漢語譯本： 宗（音譯，具體含義不詳）。前後共十五年，始終跟隨不離。後來藹（人名）捨身于偏僻的山谷，用以陳述護法之志。他嚐遍酸苦，奉養接送遺骸，建造佛塔並樹立銘文，刻在巖壁之上。天元（北周靜帝年號，578-580年）繼位后，試圖改變不正之風，創立了一百二十人的菩薩僧團，判定符合其數量。最初住在陟岵寺，大隋（隋朝）接受天命后，廣泛弘揚佛法，將陟岵寺改為大興善寺。判定道穆（人名）統領僧徒，歷任總綱之職。開皇（隋文帝年號，581-600年）初年，進入終南山，在交谷東嶺，有一處水池名為野䐗（音譯，具體含義不詳），高聳于雲端之上，俯瞰原野陸地。道穆親自巡視，認為可以安心修行，便結草為庵，聚集眾人講經說法。開皇七年（587年），朝廷派遣度支侍郎李世師，帶領天竺的醫工，前來建造精舍，經常準備供奉。朝廷得知道穆的道業精進，特批為龍池寺。大將軍云定興作為檀越（施主），提供四事供養。侍郎獨孤機，常常聽取道穆的教誨，在住宅後園，另外建立齋房，邀請道穆前來居住，稟受他的法戒。薛國公及其夫人鄭氏，一向奉行清凈的教誨，每年都到山中，諮詢接受戒律，解決疑惑。在大業十一年（615年）五月初四日清晨，在山寺圓寂。
釋僧范（人名）
俗姓李，平鄉人。年幼時學習各種書籍，二十三歲時，已經通曉書中的大概內容。至於七曜（日、月、五星）九章（古代數學著作）天文筮術，一經請教就能領悟。當時的人們說：『相州的李洪範，能夠徹底理解深刻的含義；鄴下的張賓生，能夠領悟所有內容。』僧范兼有年輕貌美，卻沒有結婚的念頭，一心向往佛法，燒指供養。二十九歲時，居住在下邑，聽講《涅槃經》，一聽之下就開悟了，於是到鄴城僧處出家。後來前往洛陽，跟隨獻公聽講《法華經》《華嚴經》，之後跟隨轍光師學習佛法，沉迷於虛宗。出遊開化、利安、齊、魏等地，每次講經說法，聽眾都超過千人。等到返回鄴都，於是崔覲在註釋《易經》時，向他請教優點。宗景在製造曆法時，向他求教捨棄缺點。
【English Translation】 English version: Zong (transliteration, specific meaning unknown). Followed him closely for fifteen years without ever leaving. Later, Ai (person's name) sacrificed himself in a remote valley to express his devotion to protecting the Dharma. He endured bitterness and hardship, reverently received and cared for the remains, built a pagoda, and erected an inscription on the cliff face. After Emperor Jing of Northern Zhou (reign: 578-580 AD) succeeded to the throne, he sought to rectify the heterodox customs and established a sangha of one hundred and twenty Bodhisattva monks, deeming it an appropriate number. Initially, they resided at Zhihu Temple. When the Great Sui (Sui Dynasty) received the mandate of heaven, it widely propagated Buddhism and renamed Zhihu Temple as Daxingshan Temple. It was determined that Dao Mu (person's name) would lead the sangha, serving as the chief administrator. In the early years of the Kaihuang era (Sui Dynasty, 581-600 AD), he entered Zhongnan Mountain. In the eastern ridge of Jiaogu, there was a pond called Yechou (transliteration, specific meaning unknown), towering above the clouds and overlooking the plains below. Dao Mu personally inspected the area and deemed it suitable for peaceful cultivation. He built a thatched hut and gathered people to preach the Dharma. In the seventh year of the Kaihuang era (587 AD), the court sent Li Shishi, the Vice Minister of the Ministry of Revenue, along with Indian medical artisans, to construct a monastery, intending to provide regular offerings. Learning of Dao Mu's profound spiritual practice, the court officially designated it as Longchi Temple. General Yun Dingxing served as a Danapati (patron), providing the four requisites. Vice Minister Dugu Ji often listened to Dao Mu's teachings and built a separate retreat in the rear garden of his residence, inviting Dao Mu to reside there and receive his Dharma precepts. Duke Xue and his wife, Lady Zheng, had long adhered to pure teachings and visited the mountain annually to seek guidance and resolve their doubts. On the fourth day of the fifth month in the eleventh year of the Daye era (615 AD), at dawn, he passed away at the mountain temple.
釋僧范 (Shi Sengfan) (person's name)
His lay surname was Li, and he was a native of Pingxiang. He studied various books from a young age, and by the age of twenty-three, he had a general understanding of their contents. As for the Seven Luminaries (Sun, Moon, and five planets), the Nine Chapters (ancient mathematical text), astronomy, and divination, he could comprehend them upon being consulted. People at the time said, 'Li Hongfan of Xiangzhou can thoroughly understand profound meanings; Zhang Binsheng of Ye can comprehend everything without omission.' Sengfan was also young and handsome, but he had no intention of marrying, instead aspiring to the Dharma and making offerings by burning his fingers. At the age of twenty-nine, he resided in a lower-class town and heard a lecture on the Nirvana Sutra. Upon hearing it, he attained enlightenment and became a monk at the temple in Ye. Later, he went to Luoyang and listened to the Lotus Sutra and Avatamsaka Sutra from Xian Gong, and then studied the Dharma with Master Zheguang, indulging in the teachings of the illusory school. He traveled to Kaihua, Li'an, Qi, and Wei, and each time he preached the Dharma, there were over a thousand listeners. When he returned to Ye, Cui Jin consulted him on the merits of his commentary on the Book of Changes. Zong Jing sought his advice on what shortcomings to discard when creating the calendar.
。大儒徐遵明。李寶頂等。一見信于言前。受以菩薩戒法。五眾歸之如市。講華嚴十地地持維摩勝鬘。各有疏記。復變疏引經。製成為論。故涅槃大品等。並稱論焉。地持十部獨名述也。然屬詞繁壯。不偶世情。言行相輔。祥徴屢降。常有膠州刺史杜弼。于鄴顯義寺。請范冬講。至華嚴六地。忽有一雁飛下。從浮圖東。順行入堂。正對高座。伏地聽法。講散徐出。還順塔西翔逝。又於此寺夏講。雀來在坐。西南伏聽。終於九旬。又曾處濟州。亦有一鳥飛來入聽。訖講便去。諸祥感眾。道洽冥符。
釋明達
姓康。康居人。童稚出家。嚴持齋戒。初受十戒。便護五根。年及具足。行業彌峻。脅不著席。日無再飯。外儀軌則。內樹道因。廣濟為懷。遊行在務。以梁天監初。來自西戎。至於益部。時巴峽蠻裔。鼓行抄劫。州郡徴兵。刻期誅討。達志存拯拔。獨行詣賊。慰喻招引。未狎其情。俄而風雨晦冥。雷霆震擊。郡賊驚駭。惻爾求哀。達乃教具千燈。祈誠三寶。營辦始就。昏霾立霽。翕然望國。並從王化。襁負排藪。獺獸前趨者。其徒充澤。遂使江路肅清。往還無阻。兵威不設。而萬里坦然。后因行役中路。逢有人縛㹠在地。聲作人語曰。愿上聖救我。達即解衣贖而放之。行至梓州牛頭山。欲構浮圖。及以
【現代漢語翻譯】 現代漢語譯本： 大儒徐遵明、李寶頂等人，一見之下便對他的言論深信不疑，並從他那裡接受了菩薩戒法。五眾弟子歸附他，如同趕集一般。他講授《華嚴經》、《十地經》、《地持經》、《維摩經》、《勝鬘經》，每部經都有疏記。他又將疏文引申經義，製作成為論著，所以《涅槃經》、《大品般若經》等，都稱之為論。其中《地持經》十部，單獨名為『述』。然而他的文辭過於繁複壯麗，不符合當時的世俗風情。他的言行相互輔助，吉祥的徵兆屢次降臨。曾有膠州刺史杜弼，在鄴城的顯義寺，請范冬講經。講到《華嚴經》六地時，忽然有一隻大雁飛下來，從佛塔東邊，順著方向飛入佛堂，正對著高座，伏在地上聽法。講經完畢后，大雁才慢慢地飛出去，還順著塔的西邊飛走了。又在此寺夏季講經時，有麻雀飛來坐在座位上，在西南方向伏著聽經，直到九十天結束。又曾經在濟州講經，也有一隻鳥飛來聽經，講經完畢后就飛走了。各種祥瑞感化了眾人，他的道行與冥冥之中的規律相契合。
釋明達（佛教僧侶名）
俗姓康，是康居國人。年幼時出家，嚴格遵守齋戒。最初受持十戒時，便能守護五根（眼、耳、鼻、舌、身）。到了受具足戒的年齡，修行更加精進。脅不挨著牀蓆睡覺，一天只吃一頓飯。外在的儀軌合乎規範，內在修養道業的根本。他懷著廣濟眾生的願望，以弘揚佛法為己任。在梁朝天監初年（公元502年），從西戎來到益州。當時巴峽地區的蠻族，經常發動叛亂，搶劫財物，州郡官府徵調士兵，準備按期進行討伐。明達立志要拯救百姓於水火之中，獨自前往賊寇營地，安撫勸慰，希望能感化他們。還沒來得及熟悉情況，忽然狂風暴雨，天昏地暗，雷霆震擊。賊寇們驚恐萬分，悲哀地嚮明達求救。明達於是教他們準備一千盞燈，虔誠地祈求三寶加持。準備工作剛剛完成，昏暗的霧霾立刻消散，賊寇們都心悅誠服地歸順朝廷，紛紛帶著孩子，揹著行李，走出深山老林。甚至有水獺、野獸在前面引路。於是江路一帶變得肅清，往來沒有阻礙，不用動用武力，萬里之內一片太平。後來，明達在一次行走的途中，遇到有人將一隻豬捆綁在地上，豬發出人的聲音說：『希望聖人救救我！』明達立刻脫下衣服，將豬贖買下來放生。後來走到梓州的牛頭山，想要建造佛塔，以及...
【English Translation】 English version: The great scholars Xu Zunming and Li Baoding, among others, upon meeting him, immediately believed in his words and received the Bodhisattva precepts from him. The five assemblies (bhikshus, bhikshunis, upasakas, upasikas, and gods) flocked to him like a marketplace. He lectured on the Avatamsaka Sutra (Flower Garland Sutra), the Dasabhumika Sutra (Ten Stages Sutra), the Bodhisattvabhumi Sutra (Grounds of the Bodhisattva Sutra), the Vimalakirti Sutra, and the Srimala Sutra, each with commentaries. He further transformed the commentaries by drawing upon sutras, creating treatises. Therefore, the Nirvana Sutra, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), and others are referred to as treatises. Among the ten parts of the Bodhisattvabhumi Sutra, only one is specifically named 'Commentary'. However, his language was too ornate and grand, not in line with the customs of the time. His words and actions complemented each other, and auspicious signs frequently appeared. Once, the prefect of Jiaozhou, Du Bi, invited Fan Dong to lecture at the Xianyi Temple in Ye. When he reached the sixth stage of the Avatamsaka Sutra, suddenly a wild goose flew down from the east of the pagoda, entered the hall in a clockwise direction, and prostrated itself on the ground in front of the high seat to listen to the Dharma. After the lecture, it slowly flew out and flew away to the west of the pagoda. Also, during a summer lecture at this temple, sparrows came and sat in the seats, prostrating themselves in the southwest to listen to the lecture, until the end of the ninety days. He also once stayed in Jizhou, where a bird flew in to listen to the lecture and left after it was over. These auspicious signs moved the masses, and his teachings resonated with the unseen principles.
釋 Mingda (Buddhist monk's name)
His surname was Kang, and he was from Kangju (an ancient kingdom in Central Asia). He left home at a young age and strictly observed the precepts. When he first received the ten precepts, he protected the five roots (eye, ear, nose, tongue, body). When he reached the age of full ordination, his practice became even more diligent. He did not lie down to sleep, and he only ate one meal a day. His external conduct was in accordance with the rules, and he cultivated the root of the Way internally. He cherished the desire to benefit all beings and took the promotion of Buddhism as his duty. In the early years of the Tianjian era of the Liang Dynasty (502 AD), he came from the Western Regions to Yizhou. At that time, the barbarian tribes in the Ba Gorge area frequently launched rebellions and plundered property. The state and county governments conscripted soldiers and prepared to carry out punitive expeditions on schedule. Mingda was determined to save the people from the fire and water, and he went to the bandit camp alone to appease and persuade them, hoping to influence them. Before he had time to familiarize himself with the situation, suddenly there was a storm, the sky was dark, and thunder struck. The bandits were terrified and begged Mingda for help. Mingda then taught them to prepare a thousand lamps and sincerely pray for the blessings of the Three Jewels. As soon as the preparations were completed, the dark haze immediately dissipated, and the bandits were sincerely convinced and submitted to the imperial court, bringing their children and carrying their luggage, and walking out of the deep mountains and forests. Even otters and wild animals led the way. As a result, the area along the river became peaceful, and there were no obstacles to travel. Without the use of force, there was peace within ten thousand miles. Later, on one of his journeys, Mingda encountered someone tying a pig to the ground. The pig made a human voice and said, 'I hope the saint will save me!' Mingda immediately took off his clothes, redeemed the pig, and released it. Later, he went to Niutou Mountain in Zizhou and wanted to build a pagoda, as well as...
精舍。不訪材石。直覓匠工。道俗莫不怪其言。於時三月水竭。即下求木。乃於水中得一長材。正堪剎柱。長短合度。僉用欣然。仍引而豎焉。至四月中。涪水大溢。木流翳江。自泊村岸。都無溜者。達率合皂素。通皆接取。從橫山積。創修堂宇。架塔九層。遠近併力。一時繕造。役不逾時。剡然成就。而躬襲三衣。並是粗布。破便治補。寒暑無革。有時在定。據于繩床。赫然火起。眾往撲滅。唯覺清涼。有沙門僧救者。積患攣躄。來從乞瘥。達便授杖令行。不移晷景。驟步而返。又布薩時。身先眾坐。因有偷者。穿墻負物。既出在外。迷悶方所。還來投寺。遂喻而遣之。以天監十五年。隨始興王。還荊州。冬十二月。終於江陵。春秋五十有五。
釋法總
姓假。并州太原人。少以誦涅槃為業。既通全部。志在文言。后聽玄義。便即傳講。開皇年中。來召為涅槃眾主。居於海覺。聚結四方。常敷至理。仁壽歲初。來送舍利于隋州智門寺。掘基三尺。獲神龜一枚。色黃且綠。狀如彩繡。頭有八字云。上大王八萬七千年。腹下有王興二字。于隋侯橋側柳樹。又雨甘露。狀如雨下。香甜濃潤。眾共飲之。總乃表聞。帝敬謁靈祥。恒以此龜置於御座。與臣下觀之。有經年月。帝游北苑。放之清池。雖沉泳少時。還
【現代漢語翻譯】 現代漢語譯本：精舍（寺廟）。不尋找木材石頭，直接尋找工匠。僧人和俗人都對他的話感到奇怪。當時三月，河水乾涸，就下河尋找木材，於水中得到一根長木，正好可以做剎柱。長短尺寸都很合適，大家都非常高興。於是拉起來豎立起來。到四月中，涪水大漲，木頭漂流到翳江，停泊在泊村岸邊，都沒有再漂走。達率和合皂素等人，都接過來，橫七豎八地堆積起來，開始修建殿堂房屋，建造九層佛塔。遠近的人一起努力，一時之間就修繕建造完成。工程沒有超過時限，很快就完成了。而他自己穿的衣服，都是粗布做的三衣（僧侶的法衣），破了就縫補，寒暑都不更換。有時在禪定中，坐在繩床上，突然起火，眾人前去撲滅，只覺得清涼。有一個沙門（出家修行的男子）僧救，長期患有攣縮癱瘓，前來請求治癒。達便給他手杖讓他行走，沒過多久，就快步返回。又在布薩（佛教僧團每半月舉行的集會）時，他總是先於大眾就坐。因為有小偷，穿墻偷東西，已經到了外面，卻迷失了方向，又回來投奔寺廟，於是開導他后讓他離開了。在天監十五年（516年），跟隨始興王，回到荊州。冬天十二月，在江陵去世，享年五十五歲。
釋法總（佛教僧侶的名字）
姓假，并州太原人。從小以誦讀《涅槃經》（佛教經典）為業。已經通曉全部經文，志向在於文辭言語。後來聽了《玄義》（佛教著作），就開始傳講。開皇年間（581-600年），被召來作為《涅槃經》的眾主，居住在海覺寺。聚集四方的人，經常宣講至理。仁壽年間（601-604年）初，來隋州智門寺送舍利（佛教聖物），挖掘地基三尺，得到一隻神龜，顏色黃綠相間，形狀如同彩繡。龜頭上有八個字說：『上大王八萬七千年』。腹下有『王興』二字。在隋侯橋側的柳樹上，又降下甘露，如同下雨一樣，香甜濃潤，眾人一起飲用。法總於是上表稟告，皇帝敬重這些靈異祥瑞，經常把這隻龜放在御座旁，給臣下觀看。經過很長時間，皇帝在北苑遊玩，把它放進清池中。雖然沉入水中游了一會兒，還是...
【English Translation】 English version: Vihara (monastery). He didn't seek timber and stones, but directly looked for craftsmen. Monks and laypeople all wondered at his words. At that time, in the third month, the river water dried up, so he went down to look for wood, and obtained a long piece of wood in the water, which was just suitable for a finial pillar. The length and size were very suitable, and everyone was very happy. So they pulled it up and erected it. By the fourth month, the Fu River flooded greatly, and the wood floated to the Yi River, mooring on the shore of Bocun, without drifting away again. Da Shuai and He Zaosu and others all took it over and piled it up in a mess, and began to build halls and houses, and build a nine-story pagoda. People from far and near worked together, and in a short time, the repairs and construction were completed. The project did not exceed the time limit, and it was completed quickly. And the clothes he wore himself were all coarse cloth kasayas (monk's robes), which were patched when torn, and were not changed in cold or heat. Sometimes in meditation, sitting on a rope bed, a fire suddenly broke out, and the people went to put it out, only feeling cool. There was a Shramana (male ascetic) monk Jiu, who had long suffered from contracture paralysis, and came to ask for healing. Da then gave him a cane and told him to walk, and before long, he returned quickly. Also, at the time of Posadha (a bimonthly gathering of the Buddhist monastic community), he always sat down before the public. Because there was a thief who broke through the wall to steal things, and had already gone outside, but lost his way, and came back to the temple, so he enlightened him and let him leave. In the fifteenth year of Tianjian (516 AD), he followed the King of Shixing and returned to Jingzhou. In the twelfth month of winter, he died in Jiangling at the age of fifty-five.
Shi Fazong (name of a Buddhist monk)
His surname was Jia, and he was from Taiyuan, Bingzhou. From a young age, he made reciting the Nirvana Sutra (Buddhist scripture) his profession. Having mastered the entire scripture, his ambition lay in literary language. Later, after listening to Xuanyi (Buddhist writings), he began to preach it. During the Kaihuang period (581-600 AD), he was summoned to be the chief of the Nirvana assembly, residing in Haijue Temple. Gathering people from all directions, he often preached the ultimate truth. At the beginning of the Renshou period (601-604 AD), he came to Zhimen Temple in Suizhou to send relics (Buddhist sacred objects), and when digging the foundation three feet, he obtained a divine turtle, with yellow and green colors, and a shape like colored embroidery. There were eight characters on the turtle's head saying: 'The Great King above, eighty-seven thousand years'. There were two characters 'Wang Xing' under the abdomen. On the willow tree next to Suihou Bridge, sweet dew also fell, like rain, fragrant, sweet, thick and moist, and everyone drank it together. Fazong then reported to the emperor, who respected these miraculous omens, and often placed this turtle next to the throne for his ministers to watch. After a long time, the emperor was playing in the North Garden, and put it into the clear pool. Although it sank into the water for a while, it still...
出繞池。循逐帝躬。前後非一。陪衛咸睹。共欣徴感。及四年春。又來送舍利于遼州下生寺。放光分粒。其相極多。石函變為錦文。及童子之像函之北面。現於雙樹。下有臥佛。又于函南。現金剛捉杵擬山之相。又于函東。現二佛俱立。並一麒麟。又于函西。現一菩薩。並一神尼。曲身合掌。向于菩薩。又放大光。撩亂而起。動眩人目。從瞑達曉。諸燈雖滅。而光續照。不異日月之明。爾夕陰雨。佛堂鴟吻。放于黃光。飛移東南三百餘步。尋光所發。乃從堂中舍利處出。眾皆通見。大發道心。八日將下。五色云蓋。覆于塔上。又感奇鳥。素身烏尾赤觜。口御片云。狀如華蓋。亦現塔上。四月九日。基上放光。分為五道。直西而去。色如彩畫。數百里引之。見者非一。總躬臨此瑞。喜發內心。具圖上聞。來封秘閣。
釋童真
姓李。遠祖隴西。寓居河東之蒲坂。少厭生死。希心常住。投曇延法師。為其師範。綜掇玄儒。英猷秀舉。受具已后。歸宗律句。晚涉經論。通明大小。尤善涅槃。開皇十二年。來召于大興善。對翻梵本。十六年。詔以為涅槃眾生。仁壽元年。下來。率士之內。普建靈塔。前後諸州。一百一十一所。皆送舍利。真以德王當時。下來令往雍州。創置靈塔。遂送舍利於終南山仙遊寺。即古傳
云。秦穆公女。名弄玉。習仙升云之所也。初真以十月內。從京至寺。路逢雨雪。飛奔滂注。淹漬人物。唯舍利輿上。獨不沾潤。同共異之。寺居沖谷。日夕風震。自靈骨初臨。迄于藏瘞。怡然恬盡。燈耀山谷。兼以陰雲四塞。雨雪俱零。冀得清霽見日。有符程限。真乃手執熏爐。興發大愿。恰至下期。冬日垂照。時正在午。道俗同慶。及安覆訖。還復云合。大眾共嘆。大業元年。營大禪定。下來召真為道場主。大業九年。因疾卒于住寺。
釋道密
姓周。相州人。初投耶舍三藏師。習方藝。又從鄴下聽大乘。通衍西梵文言。隋運興法。翻譯為任。來召入京。住大興善寺。師資道成。復弘梵語。會仁壽塔興。下來召。送舍利于同州大興國寺。寺即文帝所生之地。其處本基。般若尼寺也。帝以後魏大統七年。六月十三日。生於此寺中。於時赤光照室。流溢外戶。紫氣滿庭。狀如樓閣。色染人衣。內外驚禁。奶母以時炎熱。就而扇之。寒甚幾絕。困不能啼。有神尼者。名曰智仙。河東蒲坂劉氏女也。少出家。有戒行。以禪觀為業。及帝誕日。無因而至。語太祖曰。兒天物所祐。勿憂也。尼遂名帝為那羅延。言如金剛。不可壞也。又曰。此兒來處異倫。俗家穢雜。自為養之。太祖乃割宅為寺。內通小門。以兒委
【現代漢語翻譯】 現代漢語譯本 云。秦穆公（公元前659年—公元前621年）的女兒，名叫弄玉，是修習成仙升云的地方。當初真法師在十月內，從京城到寺廟，路上遇到雨雪，飛奔傾注，淹沒了人和物，只有舍利子的車上，沒有被沾濕。大家共同感到奇異。寺廟位於沖谷，早晚風勢強勁。自從靈骨初次來到，直到安葬完畢，都安然平靜。燈光照耀山谷，加上陰雲四合，雨雪交加，希望能夠天晴見到太陽，符合既定的期限。真法師於是手執熏爐，發下大愿。恰好到了下期，冬日的陽光垂照，時間正在中午，道士和俗人都共同慶賀。等到安放完畢，又恢復了云合的狀態，大眾共同感嘆。大業元年（605年），營建大禪定，下來召請真法師作為道場的主持。大業九年（613年），因病在寺廟去世。
釋道密
姓周，相州人。最初投靠耶舍三藏（Yasha Sanzang）法師，學習方術技藝，又在鄴下聽聞大乘佛法，通曉演說西方的梵文語言。隋朝興盛佛法，道密被任命為翻譯。被召入京城，住在大興善寺。師徒之間道業有成，又弘揚梵語。適逢仁壽宮建造佛塔，下來召請道密，將舍利子送到同州大興國寺。這座寺廟是隋文帝出生的地方，其原址是般若尼寺。隋文帝在後魏大統七年（541年）六月十三日，出生在這座寺廟中。當時紅光照亮房間，流溢到門外，紫氣充滿庭院，形狀像樓閣，顏色染在人的衣服上，內外都感到驚異。奶媽因為當時天氣炎熱，就用扇子扇風，（文帝）卻寒冷得幾乎要斷氣，困頓得不能啼哭。有一位神尼，名叫智仙（Zhixian），是河東蒲坂劉氏的女兒，從小出家，有戒行，以禪觀為事業。等到文帝誕生的日子，無緣無故地來到，對太祖說：『這個孩子是上天保佑的，不用擔心。』尼姑於是給文帝取名為那羅延（Naluoyan），意思是像金剛一樣，不可摧毀。又說：『這個孩子來的地方與衆不同，俗家污穢雜亂，讓我親自來養育他。』太祖於是割讓住宅作為寺廟，內部開通小門，把孩子委託給（智仙）。
【English Translation】 English version 'Yun'. Daughter of Duke Mu of Qin (659-621 BC), named Nongyu, is the place where immortals practice ascending to the clouds. Initially, Dharma Master Zhen arrived at the temple from the capital in the tenth month. On the way, they encountered rain and snow, which poured down, submerging people and objects. Only the chariot carrying the Sharira remained untouched. Everyone marveled at this. The temple was located in a valley exposed to strong winds in the morning and evening. From the initial arrival of the sacred relics until their burial, everything remained peaceful and serene. The lights illuminated the valley, and despite the surrounding dark clouds and falling rain and snow, there was hope for clear skies and sunshine within the allotted time. Dharma Master Zhen then held a censer and made a great vow. Just as the appointed time arrived, the winter sun shone down, precisely at noon. Daoists and laypeople alike celebrated together. After the burial was completed, the clouds gathered again, causing the crowd to sigh in amazement. In the first year of the Daye era (605 AD), the Great Chan Meditation was built, and Dharma Master Zhen was summoned to preside over the Daoist site. In the ninth year of the Daye era (613 AD), he passed away due to illness at the temple.
釋道密 (Shi Daomi)
Surname Zhou, a native of Xiangzhou. Initially, he joined Dharma Master Yeshe Sanzang (Yasha Sanzang) to study esoteric arts. Later, he listened to Mahayana Buddhism in Yexia, mastering the Western Sanskrit language. During the flourishing of Buddhism in the Sui Dynasty, Daomi was appointed as a translator. He was summoned to the capital and resided in the Daxingshan Temple. With the success of his and his teacher's spiritual practice, he further promoted Sanskrit. Coinciding with the construction of the pagoda in Renshou Palace, he was summoned to send the Sharira to Daxingguo Temple in Tongzhou. This temple was the birthplace of Emperor Wen of Sui. Its original site was the Bore Ni Temple. Emperor Wen was born in this temple on the thirteenth day of the sixth month in the seventh year of the Later Wei Datong era (541 AD). At that time, red light illuminated the room, overflowing outside the door, and purple energy filled the courtyard, resembling a pavilion. The color stained people's clothes, causing astonishment both inside and outside. The wet nurse, because of the hot weather, fanned him, but he felt so cold that he was almost breathless and unable to cry. There was a divine nun named Zhixian, a daughter of the Liu family from Puban in Hedong. She became a nun at a young age, observed the precepts, and practiced Chan meditation. On the day of Emperor Wen's birth, she arrived without any apparent reason and said to the Grand Ancestor, 'This child is blessed by heaven, do not worry.' The nun then named the Emperor Naluoyan, meaning like Vajra, indestructible. She also said, 'This child comes from a different realm, the secular family is impure and chaotic, let me raise him personally.' The Grand Ancestor then donated the residence as a temple, opened a small door inside, and entrusted the child to (Zhixian).
尼。不敢名問。后皇妃來抱。忽見化而為龍。驚惶墮地。尼曰。何因妄觸我兒。遂令晚得天下及年七歲。告帝曰。兒當大貴。從東國來。佛法當滅。由兒興之。而尼沉靜寡言。時道成敗吉兇。莫不符驗。初在寺養。帝年至十三。方始還家。積三十餘歲。略不出門。及周滅二教。尼隱皇家。內著法衣。戒行不改。帝后果自山東。入為天子。重興佛法。皆如尼言。及登位后。每顧群臣。追念阿阇梨。以為口實。又云。我興由佛法。而好食麻豆。前身以從道人里來。由小時在寺。至今樂聞鐘聲。乃命史官王劭。為尼作傳。其龍潛所經。四十五州。皆悉同時為大興國寺。因改般若為其一焉。仁壽元年。帝及後宮。同感舍利。並放光明。砧錘試之。宛然無損。遂散於州郡。前後建塔。百有餘所。隨有塔下。皆圖神尼。多有靈相。密以洽聞之舉。送此寺中。初下塔時。一院之內。光明充塞。黃白相間。兼赤斑氣。旋繞朗徹。久而乃滅。仁壽之末。又來密送于鄂州黃鵠山晉安寺。掘基至水。獲金像一軀。高尺許。儀制特異。正下塔時。野鳥群飛。旋繞塔上。事了便散。又見金花三枚騰空。久之下沒。基內又放螢光。后遂廣大。繞塔三匝。寺本高顯。素無泉水。須便下汲。一夕之間。去塔五步。飛泉自涌。有同浪井。及大業伊始。密徙
雒陽上林園中。置翻經館。因以傳譯。遂卒于彼所。
釋曇榮
俗緣張氏。定州九門人。年十九時為書生。刻意玄理。因靈裕法師。講華嚴經。試往聽之。便徹悟。乃投裕為師。裕觀榮勤攝。遂即度之。及受具后。專業律宗。以地持為學。先屬周廢二教。韜形俗壤。強外同其塵。而內服道味。及隋初再教。隨緣通化。曾無執著。年登四十。務道西遊。行至上黨。潞城黎城諸山。依巖結宇。即求潛遁。既懿德是充。緇素歸仰。榮形解雄邃。稱病設方。諸有餐飲。咸韻至澤。禮供日隆。投造填委。以隋末陵亂。希全戒德。極力護持。躬當法主。每年春夏。立方等般舟。秋冬各興坐禪唸誦。僧尼別院。致使五眾煙隨。百供鱗集。自晉魏韓趙周鄭等邦。釋種更新其戒。常往韓州鄉邑縣延聖寺。立懺悔法。刺史風同仁。素奉釋門。家傳供養。送舍利三粒。遺行道眾。榮年垂八十。親率道俗三千人。步野迎路。由二十餘里。儐從之盛。譽滿當時。既達寺中。乃告眾曰。舍利之德。挺變無方。若累業有銷。請所可遂。乃人人前。別置水缽。加以香爐。通夜苦求。至期缽內。總獲舍利。四百餘粒。聲名達于鄉邑。縣令懼其聚眾。有墜條章。捺停其事。當夕怪獸。鳴其廳宇。官民竟夜不安。明旦陳悔。方從榮法。武德九年夏
【現代漢語翻譯】 現代漢語譯本：在雒陽上林園中設定了翻譯佛經的場所（翻經館），就在那裡翻譯佛經，最終也圓寂於該處。
釋曇榮（釋是佛教僧人的姓，曇榮是法名）
俗家姓張，是定州九門人。十九歲時是個讀書人，專心研究玄妙的道理。因為靈裕法師講解《華嚴經》，就去試著聽講，於是徹底領悟，便拜靈裕為師。靈裕見曇榮勤奮自律，就為他剃度。等到受了具足戒后，專門研究律宗，以《地持論》為學習內容。先前正趕上北周廢除佛教和道教，（曇榮）隱藏自己的身份於民間，表面上與世俗之人相同，內心卻信奉佛法。等到隋朝初年恢復佛教，（曇榮）隨緣教化，從不執著。年滿四十歲時，致力於向西方求法，到達上黨、潞城、黎城等地的山中，依靠山巖建造住所，尋求隱居。因為美好的德行充滿，僧人和俗人都歸順仰慕他。（曇榮）外表衰老但內心雄健，托稱有病，設定藥方，所有的飲食，都蘊含著恩澤。禮拜供養日益興盛，投奔建造的人絡繹不絕。隋朝末年天下大亂，（曇榮）希望保全戒律和德行，極力護持，親自擔當法主。每年春夏兩季，設立方等般舟道場，秋冬兩季各自興辦坐禪唸誦活動。僧人和尼姑分別住在不同的院落，使得五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷）香火不斷，各種供養像魚鱗一樣聚集。從晉、魏、韓、趙、周、鄭等國，佛教徒都重新受戒。經常前往韓州鄉邑縣延聖寺，設立懺悔法。刺史風同仁，一向信奉佛教，世代供養佛門，送來三粒舍利，贈送給行道的僧眾。（曇榮）曇榮年近八十歲，親自率領僧人和俗人三千人，步行到郊外迎接舍利，隊伍綿延二十多里，盛大的場面，名聲傳遍當時。到達寺中后，就告訴眾人說：『舍利的功德，變化莫測。如果能消除累世的業障，請大家如願以償。』於是每個人面前，分別放置一個水缽，加上香爐，通宵苦苦祈求。到期后，缽內總共獲得舍利四百多粒。聲名傳到鄉邑，縣令害怕他聚集民眾，觸犯法律條文，壓制停止這件事。當天晚上，奇怪的野獸，在他的廳堂上鳴叫，官吏百姓整夜不安。第二天早上陳述悔過，才聽從曇榮的教法。武德九年（626年）夏天
【English Translation】 English version: In the Shanglin Garden of Luoyang, a scripture translation center (Fan Jing Guan) was established. Scriptures were translated there, and he eventually passed away at that location.
釋曇榮 (Shi Tanrong) (Shi is the surname for Buddhist monks, Tanrong is the Dharma name)
His secular surname was Zhang, and he was from Jiumen in Dingzhou. At the age of nineteen, he was a scholar, dedicated to studying profound principles. Because Dharma Master Lingyu lectured on the Avatamsaka Sutra (Huayan Jing), he tried listening to it and thoroughly understood it, so he became a disciple of Lingyu. Lingyu saw that Tanrong was diligent and disciplined, so he ordained him. After receiving the full precepts, he specialized in the Vinaya school, studying the Yogacarabhumi-sastra (Dichilun). Earlier, during the Northern Zhou dynasty's suppression of Buddhism and Taoism, he concealed his identity among the people, outwardly appearing the same as ordinary people, but inwardly believing in Buddhism. When Buddhism was restored in the early Sui dynasty, he taught according to circumstances, without attachment. At the age of forty, he devoted himself to seeking the Dharma in the West, arriving at the mountains of Shangdang, Lucheng, and Licheng, building residences relying on the rocks, seeking seclusion. Because his excellent virtue was abundant, monks and laypeople alike submitted and admired him. Tanrong appeared old but was inwardly vigorous, claiming to be ill and prescribing medicine. All his food and drink contained grace. Offerings and worship became increasingly prosperous, and those who came to build were endless. At the end of the Sui dynasty, when the world was in chaos, he hoped to preserve the precepts and virtue, exerting himself to uphold them, personally taking on the role of Dharma master. Every spring and summer, he established the Fangdeng Pratimoksha (Fangdeng Banzhou) practice place, and in autumn and winter, he each held seated meditation and recitation activities. Monks and nuns lived in separate courtyards, causing the five assemblies (bhikshus, bhikshunis, sramaneras, sramaneris, upasakas, and upasikas) to have continuous incense offerings, and various offerings gathered like fish scales. From the states of Jin, Wei, Han, Zhao, Zhou, Zheng, etc., Buddhists renewed their precepts. He often went to Yansheng Temple in the rural county of Hanzhou to establish repentance practices. The prefect Feng Tongren, who always believed in Buddhism, sent three sariras (sheli) (relics) as a family offering, giving them to the monks who practiced the Way. Tanrong, nearing eighty years old, personally led three thousand monks and laypeople to greet the sariras (sheli) in the suburbs, the procession stretching for more than twenty li, the grand scene spreading his fame at the time. After arriving at the temple, he told the assembly: 'The merit of the sariras (sheli) is unpredictable. If it can eliminate the karmic obstacles of past lives, please let everyone have their wishes fulfilled.' So in front of each person, a water bowl was placed, along with an incense burner, and they prayed earnestly all night. By the end of the period, a total of more than four hundred sariras (sheli) were obtained in the bowls. The fame reached the villages, and the county magistrate, fearing that he was gathering the masses and violating the law, suppressed and stopped the matter. That night, strange beasts cried in his hall, and the officials and people were uneasy all night. The next morning, they confessed their repentance and followed Tanrong's teachings. Summer of the ninth year of Wude (626 AD)
。于潞城交障村。立法行道。所住堂舍。忽自崩壞。龕像舍利。宛然挺出。布在庭中。一無所損。又貞觀七年。清信士常疑保等。請榮于州治法住寺。行方等悔法。至七月十四日。有本寺沙門僧定者。戒行精固。于道場內。見大光明。五色間起。從上而下。中有七佛。相好非常。語僧定云。我是毗婆尸如來。真等正覺。以汝罪銷。故來為證。然非本師。不與授記。如是六佛。皆同此詞。最後一佛云。我是汝本師釋迦牟尼也。為汝罪銷。故來授記。曇榮是汝滅罪良緣。于賢劫中名普寧佛。汝身器清凈。后當作佛。名為普明。若斯之應。現感靈祥。后臥疾于床。眼中流淚。弟子圓宗曰。和尚生來念慧。必無不意。何事悲泣。答曰。吾死日將逼。恨更不得為諸大眾洗濯罪累耳。以貞觀十三年十二月。終於法住寺。春秋八十有五。
釋明凈
高密人。少出家。味定為業。潔志忠恪。謹厚澄肅。常居海畔蒙山宴坐。經數十載。人莫測之。后南遊東越天臺諸山。禪觀在懷。動止適時。同侶禪徒。未之弘仰。山粒致絕。日至村中。每從乞食。赍還中路。值于群虎。皆張口閉目。若有饑相。凈曰。吾經行山澤多矣。虎兕無心畏之。今列于路旁。豈非為食耶。乃以匙抄飯內其口中。餘者對而啖盡。明日乞食。虎又如前。頻有
【現代漢語翻譯】 現代漢語譯本： 在潞城交障村，他立法傳道。所居住的堂舍，忽然自行崩壞，佛龕、佛像和舍利，完好無損地顯露出來，陳列在庭院中，沒有絲毫損壞。又在貞觀七年（633年），清信士常疑保等人，請曇榮在州府的法住寺，舉行方等懺悔法事。到了七月十四日，寺中的沙門僧定，戒行精嚴，在道場內，見到大光明，五色交織升起，從上而下，其中有七尊佛，相貌莊嚴殊勝。其中一佛告訴僧定說：『我是毗婆尸如來（Vipasyin，過去七佛之一），真等正覺。因為你的罪業消除，所以前來為你作證。然而我不是你的本師，不能為你授記。』其餘六佛，都說了同樣的話。最後一尊佛說：『我是你的本師釋迦牟尼（Sakyamuni）佛，因為你的罪業消除，所以前來為你授記。曇榮是為你消除罪業的良好因緣，你在賢劫中名為普寧佛。你的身體清凈，將來會成佛，名為普明。』這樣的應驗，顯現了感應的靈驗祥瑞。後來曇榮臥病在床，眼中流淚。弟子圓宗問：『和尚您生來念頭通達，必定沒有不如意的事情，為何如此悲傷哭泣？』曇榮回答說：『我死期將近，遺憾的是不能再為大眾洗滌罪業了。』在貞觀十三年（639年）十二月，在法住寺圓寂，享年八十五歲。
釋明凈
高密人。年少時出家，以禪定為業。志向純潔忠誠，謹慎敦厚澄澈肅穆。常居住在海邊的蒙山宴坐，經歷了數十年，沒有人能夠了解他。後來南遊東越天臺諸山，禪觀常在心中，行動舉止合乎時宜。同伴禪徒，沒有誰能弘揚仰慕他。山中糧食斷絕，每天到村中，每次都去乞食。帶著食物返回的路上，遇到一群老虎，都張著口閉著眼睛，好像很飢餓的樣子。明凈說：『我經歷山澤很多了，老虎和犀牛都沒有惡意，畏懼我。現在排列在路旁，難道不是爲了食物嗎？』於是用勺子舀飯放入它們的口中，剩下的自己也對著老虎吃完。第二天乞食，老虎又像之前一樣，多次這樣。
【English Translation】 English version: In Jiaozhang Village, Lucheng, he established laws and propagated the Dharma. The hall where he resided suddenly collapsed on its own, but the shrines, images, and sarira relics emerged intact, arranged in the courtyard without any damage. Furthermore, in the seventh year of the Zhenguan era (633 AD), the devout laymen Chang Yibao and others invited Tanrong to conduct the Repentance Dharma of the Vaipulya Sutra at the Fazhu Temple in the state capital. On the fourteenth day of the seventh month, a monk named Sengding from the temple, who was strict in his precepts, saw a great light in the Dharma assembly, with five colors rising and descending. Within it were seven Buddhas, with extraordinary and auspicious appearances. One of the Buddhas said to Sengding, 'I am Vipasyin Tathagata (one of the seven past Buddhas), Samyak-sambuddha. Because your sins have been eradicated, I have come to bear witness. However, I am not your original teacher and cannot bestow a prediction upon you.' The other six Buddhas all said the same thing. The last Buddha said, 'I am your original teacher Sakyamuni (Buddha), because your sins have been eradicated, I have come to bestow a prediction upon you. Tanrong is a good cause for you to eradicate your sins. In this Bhadrakalpa, you will be named Puning Buddha. Your body is pure, and you will become a Buddha in the future, named Puming.' Such a response manifested auspicious and miraculous signs. Later, Tanrong fell ill in bed, and tears flowed from his eyes. His disciple Yuanzong asked, 'Venerable Master, you have always been wise and insightful, and there must be no unintended consequences. Why are you so sad and weeping?' Tanrong replied, 'My death is approaching, and I regret that I can no longer wash away the sins of the masses.' In the twelfth month of the thirteenth year of the Zhenguan era (639 AD), he passed away at Fazhu Temple at the age of eighty-five.
釋Mingjing
A native of Gaomi. He became a monk at a young age, practicing meditation as his profession. His aspirations were pure and loyal, and he was cautious, honest, clear, and solemn. He often resided in Meng Mountain by the sea, sitting in meditation for decades, and no one could understand him. Later, he traveled south to the Tiantai Mountains in Dongyue, always keeping meditation in his heart, and his actions were timely. None of his fellow practitioners admired or looked up to him. The grain in the mountains was exhausted, and he went to the village every day to beg for food. On the way back with the food, he encountered a group of tigers, all with their mouths open and eyes closed, as if they were hungry. Mingjing said, 'I have traveled through mountains and swamps many times, and tigers and rhinoceroses have no malicious intent and fear me. Now they are lined up on the roadside, could it be for food?' So he used a spoon to scoop rice into their mouths, and he ate the rest facing the tigers. The next day he begged for food, and the tigers were as before, and this happened many times.
此緣。同伴乃異其度。嘗值亢旱。苗稼並枯。淫祀之流。妄祈邀請。雖加懇惻。終不能致。凈曰。可罷諸邪禱。吾獨能降。遂結齋靜室。七日平旦。云布雨施。高下滂注。百姓利焉。頂戴若聖。貞觀三年。從去冬至來夏。六月迥然無雨。天子下詔。釋李兩門。岳瀆諸廟。爰及淫祀。普令雩祭。於時萬里赫然。全無有應。朝野相顧。慘愴無賴。有潘侍郎者。曾任密州。知凈能感。以狀奏聞。來召至京。令住祈雨。告以所須。一無損費。唯愿靜念三寶。慈濟四生。七日之後。必降甘澤。若欲酬德。可國內空寺並私度僧。並施其名。得弘聖道。有來許焉。雖無供給。而別賜香油。于莊嚴寺。靜房禪默。至七日向曉。問深海守衛曰。天之西北應有白虹。可試觀之。尋聲便見。凈曰。雨必至矣。須臾云合。驟雨忽零。比至日晡。海內通洽。新雨初晴。農作並務。苗出隴。而無雨嗣。萎仆將死。投計無所。左僕射房玄齡。躬造凈所。請重祈雨。凈曰。雨之升降。自出帝臣。凈有何德。敢當誠寄。前許無報。幽顯同憂。若修素請。雨亦應至。以事聞奏。帝又許焉。乃來權停俗務。合朝受齋。凈乃依前靜坐。七日之末。又降前澤。四民歡泰。遂以有年。來乃總度三千僧。用酬凈德。但以京輦諠雜。性不狎之。請還本鄉之義勝寺。山居繼業
。竟不測其存沒。
釋道宣
姓錢。丹徒人。其先出自廣陵太守讓之後。盛德百代。母娠而夢月貫懷。復夢梵僧語曰。汝所妊者。即梁朝僧祐律師。南齊剡溪隱岳寺僧護也。宜從出家。四月八日降誕。九歲能賦十五厭俗。誦習諸經。依智頵律師受業。十六落髮。日嚴道場。專精克念。感舍利現於寶函。隋大業年中。從智首律師受具。習律才聽一遍。方議修禪。頵師呵曰。夫適遐自邇。因微知章。修舍有時。功愿須滿。未宜即去律也。抑令聽二十遍已。乃坐山林行定慧。晦跡於終南仿掌之谷。所居乏水。神人指之。穿地尺餘。其泉迸涌。時號為白泉寺。猛獸馴伏。每有所依。名華芬芳。奇草蔓延。隋末徙崇義精舍。載遷豐德寺。嘗因獨坐。護法神告曰。彼清宮村。故凈業寺地。道可習成。聞斯卜焉。焚功德香。行般舟定。時有群龍禮謁。若男若女。化為人形。沙彌散心。顧盻邪視。龍赫然發怒。將搏攫之。尋追悔。吐毒井中。宣知封閉。人或潛開。往往煙上。審其神變。或送異華一奩。形似棗華。大如榆莢。香氣馝馟。又供奇果。梨柰。味甘色潔。非人間所遇也。有處士孫思邈。常隱於終南山。與宣相接。結林下之交。每一往來。議論終夕。時天旱。有西域僧。于昆明池。結壇祈雨。詔有司備香燈供具。凡
七日。池水日漲數尺。有老人夜詣宣求救。頗形倉卒之狀。曰弟子。即昆明池龍也。時之無雨。乃天意也。非由弟子。今西僧取利於弟子。而欺天子言祈雨。命在旦夕。乞法力加護。宣曰。吾無能救爾。爾可急求孫先生。老人至思邈石室。冤訴再三。云宣律師示我。故敢相投也。邈曰。我知昆明池龍宮。有仙方三十首。示余。余乃救爾。老人曰。此方上界。不許輒傳。今事急矣。固何所吝。少選。捧方而至。邈曰。爾速還。無懼番僧也。自是池水大漲。數日溢岸。西僧術盡。及西明寺初就。詔宣充上座。三藏奘師至止。詔與翻譯。貞觀中。于西明寺行道。足跌。前有物扶持。履空無害。熟視之。乃少年也。宣遽問。何人。中夜在此。少年曰。某非常人。即毗沙門天王之子那吒也。護法之故。擁護久矣。宣曰。貧道修行。無事煩太子。太子威神。自在西域。有可作佛事者。愿為致之。太子曰。某有佛牙寶掌。俄授于宣。宣保錄供養焉。複次庭除。有一天來。禮謁。謂宣曰。律師當生睹史天宮。持物一苞。云是棘林香。后十旬安坐而化。門人窆于壇谷石室。其後樹塔三所。高宗下詔。令飾圖寫宣之(宣著續高僧傳)。
釋義湘
俗姓樸。雞林府人。生且英奇。長而出離。逍遙入道。年臨弱冠。聞唐土教宗鼎盛
【現代漢語翻譯】 現代漢語譯本：七日後，昆明池的水位每天上漲數尺。一位老人夜裡來拜訪道宣（Dàoxuān，唐代高僧），神色倉皇地請求救助。老人說：『弟子就是昆明池的龍。現在沒有下雨，是天意，不是弟子的過錯。現在有西方的僧人爲了從弟子這裡獲取利益，欺騙天子說可以祈雨，我的性命危在旦夕，懇請您用法力加持保護。』道宣說：『我沒有能力救你，你可以趕緊去求孫思邈（Sūn Sīmiǎo，唐代著名醫藥學家）先生。』老人來到孫思邈的石室，再三地訴說冤情，說：『道宣律師指示我來這裡，所以我才敢來投奔您。』孫思邈說：『我知道昆明池龍宮裡有仙方三十首，你拿來給我，我就救你。』老人說：『這些藥方是上界的，不允許隨便外傳，現在事情緊急，還吝嗇什麼呢？』一會兒，捧著藥方來了。孫思邈說：『你趕緊回去吧，不用害怕那些番僧。』從此昆明池的水位大漲，幾天後就溢出了堤岸，西域僧人的法術用盡了。等到西明寺剛建成，皇帝下詔讓道宣擔任上座。三藏法師玄奘（Xuánzàng，唐代著名高僧，翻譯家）來到寺里，皇帝下詔讓他和道宣一起翻譯佛經。貞觀（Zhēnguān，唐太宗年號，公元627-649年）年間，道宣在西明寺修行，腳下踩空，前面有東西扶住了他，雖然踩空卻沒有受傷。仔細一看，原來是個少年。道宣立刻問：『你是誰？半夜三更在這裡做什麼？』少年說：『我不是普通人，我是毗沙門天王（Vaiśravaṇa，佛教護法神）的兒子那吒（Nezha）。因為護法的緣故，擁護您很久了。』道宣說：『貧道修行，不敢麻煩太子。太子的威神，自在西域，有什麼可以做佛事的，希望您能為我帶來。』太子說：『我這裡有佛牙和寶掌。』隨即交給了道宣。道宣珍藏供養。又有一次，庭院裡來了一位天人，禮拜道宣，對道宣說：『律師您應當往生到兜率天宮（Tuṣita Heaven）。』天人留下了一包東西，說是棘林香。後來道宣在十旬后安詳坐化。他的弟子們將他安葬在壇谷石室。之後在那裡建了三座塔。高宗（Gāozōng，唐朝皇帝）下詔，讓人裝飾並畫像紀念道宣（道宣著有《續高僧傳》）。 釋義湘（Shì Yìxiāng，人名） 俗姓樸，是雞林府（Jīlín Fǔ）人。他生來就英俊不凡，長大后就出家修行，逍遙自在地進入佛道，年紀剛到二十歲，就聽說唐朝的佛教宗派非常興盛。
【English Translation】 English version: After seven days, the water level of Kunming Pool rose several feet each day. An old man visited Daoxuan (a prominent monk of the Tang Dynasty) at night, anxiously seeking help. The old man said, 'This disciple is the dragon of Kunming Pool. The lack of rain is the will of Heaven, not my fault. Now, Western monks are trying to profit from me by deceiving the Emperor into believing they can pray for rain. My life is in imminent danger. I beg you to protect me with your Dharma power.' Daoxuan said, 'I have no ability to save you. You should quickly seek help from Mr. Sun Simiao (a famous physician of the Tang Dynasty).' The old man went to Sun Simiao's stone chamber and repeatedly pleaded his case, saying, 'Venerable Daoxuan instructed me to come here, so I dare to seek refuge with you.' Sun Simiao said, 'I know that the Dragon Palace of Kunming Pool has thirty immortal prescriptions. Show them to me, and I will save you.' The old man said, 'These prescriptions are from the upper realm and are not allowed to be transmitted casually. But now the matter is urgent, what is there to be stingy about?' After a short while, he brought the prescriptions. Sun Simiao said, 'Return quickly and do not fear those foreign monks.' From then on, the water level of Kunming Pool rose greatly, overflowing the banks in a few days. The Western monks' magic was exhausted. When Ximing Temple was newly built, the Emperor issued an edict appointing Daoxuan as the chief seat. The Tripitaka Master Xuanzang (a famous monk and translator of the Tang Dynasty) came to the temple, and the Emperor issued an edict ordering him and Daoxuan to translate Buddhist scriptures together. During the Zhenguan (reign period of Emperor Taizong of Tang Dynasty, 627-649 AD) era, Daoxuan was practicing at Ximing Temple when he stumbled. Something in front of him supported him, so he was unharmed despite stumbling. Upon closer inspection, it was a young boy. Daoxuan immediately asked, 'Who are you? What are you doing here in the middle of the night?' The boy said, 'I am no ordinary person. I am Nezha (Nezha), the son of the Heavenly King Vaisravana (a guardian deity in Buddhism). I have been protecting you for a long time for the sake of protecting the Dharma.' Daoxuan said, 'This poor monk is practicing and dares not trouble the Prince. The Prince's divine power is freely available in the Western Regions. If there is anything that can be done for the Buddha's work, I hope you can bring it to me.' The Prince said, 'I have a Buddha's tooth and a precious palm.' He then handed them to Daoxuan, who treasured and venerated them. Another time, a deva came to the courtyard, paid respects to Daoxuan, and said, 'Venerable, you should be reborn in the Tusita Heaven (Tuṣita Heaven).' The deva left a package, saying it was the fragrance of the thorny forest. Later, Daoxuan passed away peacefully after ten weeks. His disciples buried him in the stone chamber of Tangu. Afterwards, three pagodas were built there. Emperor Gaozong (an emperor of the Tang Dynasty) issued an edict ordering people to decorate and paint portraits to commemorate Daoxuan (Daoxuan wrote 'Continued Biographies of Eminent Monks'). Shi Yixiang (a personal name) His secular surname was Piao, and he was from Jilin Fu. He was born intelligent and extraordinary. When he grew up, he left home to practice, freely entering the Buddhist path. When he was just twenty years old, he heard that the Buddhist sects of the Tang Dynasty were very prosperous.
。與元曉法師。同志西遊。行至本國海門唐州界。計求巨艦。將越滄波。倏于中途遭其苦雨。遂依道旁土龕間隱身。以避飄濕。迨乎明旦。相視乃古墳骸骨旁也。天猶霢霖。地且泥塗。尺寸難前。逗留不進。又寄埏甓之中。夜之未央。俄有鬼物為怪。曉公嘆曰。前之寓宿。謂土龕而且安。此夜留宵。托鬼鄉而多崇。則知心生故種種法生。心滅故龕墳不二。又三界唯心。萬法唯識。心外無法。胡用別求。我不入唐。卻𢹂囊返國。湘乃隻影孤征。誓死無退。以總章二年。附商𦨣達登州分衛。到一信士家。見湘容色挺㧞。留連門下。既久。有少女麗服艷妝。名曰善妙。巧媚誨之。湘之心石。不可轉也。女調不見答。頓發道心。於前矢大愿言。生生世世。歸命和尚。習學大乘。成就大事。弟子必為檀越供給資緣。湘乃徑趨長安終南山。智儼三藏所。綜習華嚴經。時康藏國師為同學也。乃議回程。傳法開誘。復至文登舊檀越家。謝其數稔供施。便募商𦨣。逡巡解䌫。其女善妙。預為湘辦集法服。並諸什器。可盈篋笥。運臨海岸。湘𦨣已遠。其女咒之曰。我本實心供養法師。愿是衣篋。跳入前𦨣。言訖。投篋于駭浪。有頃疾風吹之。遙望徑跳入𦨣矣。其女復誓之。我願自身化為大龍。扶翼舳艫。到國傳法。於是攘袂投身於海。果然
【現代漢語翻譯】 現代漢語譯本：元曉法師（Wonhyo）與湘法師一同前往西邊，到達本國海門唐州（今韓國境內）的邊界。他們計劃尋找一艘大船，準備橫渡滄海。不料在中途遭遇大雨，於是就近躲進路旁的土龕中，以躲避風雨。等到天亮，兩人才發現身旁竟然是古墳的骸骨。天還在下著小雨，地上也滿是泥濘，寸步難行，無法前進。晚上，他們又寄身於磚砌的墓穴之中，夜深時分，忽然有鬼怪作祟。元曉法師感嘆道：『之前寄宿的地方，以為是土龕所以安心，今晚留宿，卻託身于鬼怪之鄉而多有驚擾。由此可知，心生則種種法生，心滅則龕與墳沒有分別。又說三界唯心，萬法唯識，心外無法，何必向外尋求？』於是元曉法師決定不入唐朝，帶著行囊返回新羅。湘法師則獨自一人繼續西行，立誓絕不退縮。在總章二年（669年），他跟隨商船抵達登州分衛（今中國境內），住進一位信士的家中。信士見湘法師容貌出衆，便熱情款待。時間久了，信士家一位名叫善妙的少女，打扮艷麗，用巧妙的言辭來引誘湘法師。但湘法師意志堅定，不為所動。少女見引誘不成，反而頓生向道之心，在湘法師面前發下大愿：『生生世世，歸命和尚，學習大乘佛法，成就大事。弟子必將作為檀越（施主）供給資助。』湘法師於是前往長安終南山，向智儼三藏學習《華嚴經》。當時康藏國師也是他的同學。之後，他們商議回國傳法開導。湘法師再次來到文登舊時的檀越家，感謝他們多年的供養，並招募商船準備回國。少女善妙事先為湘法師準備好法衣以及各種法器，裝滿箱子，運到海邊。此時湘法師的船隻已經駛遠。少女對著船隻唸咒說：『我本真心供養法師，愿這些衣物箱子，跳入前面的船隻。』說完，將箱子投入大海。不久，一陣疾風吹來，遠遠望去，箱子竟然跳入了船隻。少女又發誓說：『我願自身化為大龍，扶助船隻，到新羅傳法。』於是她捲起袖子，縱身跳入大海，果然如此。 English version: The Venerable Monk Wonhyo and the Venerable Monk Xiang traveled westward together, reaching the border of Haemun Tangju (in present-day Korea) in their native country. They planned to seek a large ship to cross the vast sea. Unexpectedly, they encountered heavy rain midway and took shelter in a roadside earthen shrine to avoid the wind and rain. When dawn broke, they realized that they were next to the bones of an ancient tomb. The sky was still drizzling, and the ground was muddy, making it difficult to move forward. At night, they lodged in a brick tomb, and in the middle of the night, ghosts appeared and caused disturbances. Venerable Monk Wonhyo sighed, 'Before, we thought it was safe to stay in an earthen shrine, but tonight we are staying in the land of ghosts and are greatly disturbed. From this, we know that when the mind arises, all kinds of phenomena arise; when the mind ceases, there is no difference between a shrine and a tomb. Furthermore, the three realms are only mind, and all phenomena are only consciousness. There is no dharma outside the mind, so why seek externally?' Therefore, Venerable Monk Wonhyo decided not to go to Tang China and returned to Silla with his bag. Venerable Monk Xiang continued westward alone, vowing never to retreat. In the second year of Zongzhang (669 AD), he arrived at Dengzhou Fenwei (in present-day China) with a merchant ship and stayed in the home of a devout believer. The believer, seeing Venerable Monk Xiang's outstanding appearance, treated him warmly. After a long time, a young girl named Shanmiao, dressed in beautiful clothes, used clever words to seduce Venerable Monk Xiang. However, Venerable Monk Xiang's will was firm and unmoved. Seeing that her seduction was unsuccessful, the girl instead developed a desire for the Dharma and made a great vow in front of Venerable Monk Xiang: 'In life after life, I will take refuge in the Venerable Monk, study Mahayana Buddhism, and accomplish great deeds. I will certainly provide support as a Danapati (patron).' Venerable Monk Xiang then went to Zhongnan Mountain in Chang'an to study the Avatamsaka Sutra with the Tripiṭaka Master Zhiyan. At that time, the National Teacher of Kangzang was also his classmate. Later, they discussed returning to their country to propagate the Dharma and guide others. Venerable Monk Xiang came again to the home of his old Danapati in Wendeng, thanked them for their years of support, and recruited a merchant ship to prepare to return home. The girl Shanmiao prepared Dharma robes and various Dharma instruments for Venerable Monk Xiang in advance, filling a box, and transported them to the seaside. At this time, Venerable Monk Xiang's ship had already sailed far away. The girl chanted a mantra towards the ship, saying, 'I sincerely offer to the Venerable Monk, may these clothes and boxes jump into the ship in front.' After saying this, she threw the box into the sea. Soon, a gust of wind blew, and from a distance, the box jumped into the ship. The girl then vowed, 'I wish to transform myself into a great dragon to support the ship and propagate the Dharma in Silla.' Then she rolled up her sleeves and jumped into the sea, and it was so.
【English Translation】 English version: The Venerable Monk Wonhyo (Wonhyo) and the Venerable Monk Xiang traveled westward together, reaching the border of Haemun Tangju (present-day Korea) in their native country. They planned to seek a large ship to cross the vast sea. Unexpectedly, they encountered heavy rain midway and took shelter in a roadside earthen shrine to avoid the wind and rain. When dawn broke, they realized that they were next to the bones of an ancient tomb. The sky was still drizzling, and the ground was muddy, making it difficult to move forward. At night, they lodged in a brick tomb, and in the middle of the night, ghosts appeared and caused disturbances. Venerable Monk Wonhyo sighed, 'Before, we thought it was safe to stay in an earthen shrine, but tonight we are staying in the land of ghosts and are greatly disturbed. From this, we know that when the mind arises, all kinds of phenomena arise; when the mind ceases, there is no difference between a shrine and a tomb. Furthermore, the three realms are only mind, and all phenomena are only consciousness. There is no dharma outside the mind, so why seek externally?' Therefore, Venerable Monk Wonhyo decided not to go to Tang China and returned to Silla with his bag. Venerable Monk Xiang continued westward alone, vowing never to retreat. In the second year of Zongzhang (669 AD), he arrived at Dengzhou Fenwei (present-day China) with a merchant ship and stayed in the home of a devout believer. The believer, seeing Venerable Monk Xiang's outstanding appearance, treated him warmly. After a long time, a young girl named Shanmiao, dressed in beautiful clothes, used clever words to seduce Venerable Monk Xiang. However, Venerable Monk Xiang's will was firm and unmoved. Seeing that her seduction was unsuccessful, the girl instead developed a desire for the Dharma and made a great vow in front of Venerable Monk Xiang: 'In life after life, I will take refuge in the Venerable Monk, study Mahayana Buddhism, and accomplish great deeds. I will certainly provide support as a Danapati (patron).' Venerable Monk Xiang then went to Zhongnan Mountain in Chang'an to study the Avatamsaka Sutra with the Tripiṭaka Master Zhiyan. At that time, the National Teacher of Kangzang was also his classmate. Later, they discussed returning to their country to propagate the Dharma and guide others. Venerable Monk Xiang came again to the home of his old Danapati in Wendeng, thanked them for their years of support, and recruited a merchant ship to prepare to return home. The girl Shanmiao prepared Dharma robes and various Dharma instruments for Venerable Monk Xiang in advance, filling a box, and transported them to the seaside. At this time, Venerable Monk Xiang's ship had already sailed far away. The girl chanted a mantra towards the ship, saying, 'I sincerely offer to the Venerable Monk, may these clothes and boxes jump into the ship in front.' After saying this, she threw the box into the sea. Soon, a gust of wind blew, and from a distance, the box jumped into the ship. The girl then vowed, 'I wish to transform myself into a great dragon to support the ship and propagate the Dharma in Silla.' Then she rolled up her sleeves and jumped into the sea, and it was so.
身形夭矯。或躍蜿蜒。其舟底寧。達于彼岸。湘入國之後。遍歷山川。于駒麗百濟。地靈山秀。真轉法輪之所。無何權宗異部。聚徒可半千眾矣。湘默作是念。大華嚴教。非福善之地。不可興焉。時善妙龍。恒隨作護。潛知此念。乃現大神變。于虛空中。化成巨石。縱廣一里。蓋於伽藍之頂。作將墮不墮之狀。群僧驚駭。罔知攸趣。四面奔散。湘遂入寺中。敷闡斯經。冬陽夏陰。不召自至者多。國王欽重。講樹開花。談叢結果。登堂睹奧者。則智通表訓梵體道身等數人。皆啄巨㲉飛出迦留羅鳥焉。凡弟子請益。隨疑解滯。必無滓核。自是已來。雲遊不定。卓錫而居。學似蜂屯。執筆懷鉛。抄如結集錄。載言如是義門。隨弟子為口。如雲道身章是也。或以處為名。如雲錐穴問答等數章疏。皆明華嚴性海。毗盧遮那無邊契經義例也。湘終於本國。塔亦存焉。號海東華嚴初祖也。
釋鑒元
素行甄明。範圍律道。講華嚴經。號為勝集。日供千人粥食。其倉簟中。米粟才數百斛。取之不竭。其山寺多徴應。有慧觀禪師。見三百餘僧。持蓮燈凌空而去。歷歷如流星焉。開元中。崔冀公寧。擬其妖妄。躬自入山宿。見山四面各三十里火光。至第三夜。有百餘支燈現。兼紅光千尺餘。冀公蹶然作禮。嘆未曾有。時松間出
金色手。長七尺許。有二菩薩。黃白金色閃爍。庭前柏樹上。晝現一燈。其明如日。橫布玻璃山。寶珠一顆。圓一丈。熠爚可愛。西嶺山門。懸大虹橋。橋上梵僧童子老叟間出。有二炬。爛然空中。如相迎送交過之狀。下有四菩薩。兩兩偶立。放通身光。高六七十尺。復見大松林后。忽有寺額。篆書三學字。又燈下垂繡帶二條。東林之間。夜出金山。月當於午。金銀二色。燈列于知鉉師墳側。韋南康皋。每三月就寺。設三百菩薩大齋。菩薩現形捧燈。僧持香燈引挹之。大中八年。改額曰開照。
釋法秀
居於京寺。游咸鎬間。以勸率眾緣為務。開元末。夢人云。將手巾袈裟。各五百條。可於𢌞向寺中佈施。覺后問左右。並云無迴向寺。及募人制造巾衣。又遍詢老舊僧俗。莫有此伽藍否。時有一僧。形質魁梧。人都不識。報云。我知迴向寺處。問何所須。答曰。但赍所施物。名香一斤即可矣。遂依言授物。與秀偕行。其僧徑入終南山。約行二日。至極深峻。初無所睹。復程序。見碾石一具。驚曰。此人跡不到。何有此物。乃于其上。焚所赍香。再三至禮哀訴。從午至夕。谷中霧氣彌浸。咫尺不辨。逡巡開霽。當半崖間。有朱門粉壁。綠牖琁題。見一寺分明雲際。三門懸巨榜。曰迴向寺。秀與僧喜甚。攀陟遂
【現代漢語翻譯】 現代漢語譯本 一隻金色的手，大約七尺多長。有兩位菩薩，發出黃白色的金色光芒。庭院前的柏樹上，白天顯現出一盞燈，其亮度如同太陽。橫向排列著玻璃山，還有一顆寶珠，圓周一丈，閃耀著光芒，非常可愛。西嶺的山門上，懸掛著一道巨大的虹橋。橋上不時出現梵僧、童子和老者。有兩支火炬，在空中燃燒，像是互相迎接和傳遞。下面有四位菩薩，兩兩相對站立，全身放出光芒，高達六七十尺。又看到大片松林后，忽然出現寺廟的匾額，篆書寫著『三學』二字。燈下還垂著兩條繡帶。東邊的樹林之間，夜晚出現金山，月亮正當午時。金山呈現金銀兩種顏色。燈排列在知鉉師的墳墓旁邊。韋南康皋，每三個月就到寺廟，設定三百菩薩的大齋。菩薩顯現身形捧著燈，僧人拿著香燈引導。大中八年（854年），寺廟改名為開照。
釋法秀
住在京城的寺廟裡，在咸鎬一帶遊歷，以勸募眾人的善緣為己任。開元末年（741年），夢見有人說，將手巾和袈裟，各五百條，可以在𢌞向寺中佈施。醒來后問左右的人，都說沒有迴向寺。於是募捐製造巾衣，又遍問年老的僧人和俗人，也沒有人知道有這座伽藍（寺廟）。當時有一位僧人，身材魁梧，人們都不認識。他說，我知道迴向寺在哪裡。問他需要什麼，回答說，只要帶著所要佈施的物品，再加上一斤名貴的香就可以了。於是按照他的話給了東西，與法秀一同前往。那位僧人直接進入終南山。大約走了兩天，到了極深峻的地方，最初什麼也沒看到。繼續前進，看到一個碾石。法秀驚訝地說，這裡人跡罕至，怎麼會有這種東西。於是在碾石上，焚燒所帶的香，再三地禮拜哀求。從中午到傍晚，山谷中的霧氣瀰漫，咫尺都難以分辨。過了一會兒，霧氣消散，在半山崖間，出現了硃紅色的門，粉白的墻壁，綠色的窗戶，琁玉裝飾的題額。一座寺廟分明地出現在雲際。三門上懸掛著巨大的匾額，寫著『迴向寺』。法秀和僧人非常高興，攀登而上。
【English Translation】 English version A golden hand, about seven chi (a Chinese unit of length, approximately 23 cm to 33 cm) long. There were two Bodhisattvas, shimmering with yellow-white golden light. On the cypress tree in front of the courtyard, a lamp appeared during the day, its brightness like the sun. Glass mountains were arranged horizontally, and there was a precious pearl, one zhang (a Chinese unit of length, approximately 3.3 meters) in circumference, sparkling and lovely. On the mountain gate of West Ridge, a large rainbow bridge was suspended. From the bridge, Buddhist monks, children, and old men occasionally emerged. There were two torches, burning brightly in the air, as if welcoming and sending each other off. Below, there were four Bodhisattvas, standing in pairs, emitting light from their entire bodies, sixty to seventy chi tall. Again, behind a large pine forest, a temple plaque suddenly appeared, with the words 'San Xue' (三學, Three Learnings: morality, meditation, and wisdom) written in seal script. Under the lamp, there were also two embroidered ribbons hanging down. Between the eastern forests, a golden mountain appeared at night, with the moon at its zenith. The golden mountain displayed both gold and silver colors. Lamps were arranged beside the tomb of Zhi Xuan (知鉉) Master. Wei Nan Kang Gao (韋南康皋) would come to the temple every three months to hold a grand feast for three hundred Bodhisattvas. The Bodhisattvas would manifest, holding lamps, and the monks would hold incense lamps to guide them. In the eighth year of the Da Zhong era (大中, 854 AD), the temple's name was changed to Kai Zhao (開照).
Shi Fa Xiu (釋法秀)
Resided in a temple in the capital and traveled around Xian Hao (咸鎬), making it his duty to encourage people to create good karma. At the end of the Kai Yuan era (開元, 741 AD), he dreamed that someone said to him, 'Take five hundred hand towels and five hundred kasayas (袈裟, Buddhist robes) and distribute them in the Hui Xiang Temple (迴向寺, Temple of Dedication of Merit).' After waking up, he asked the people around him, but they all said there was no Hui Xiang Temple. So he raised funds to manufacture towels and robes, and also inquired among old monks and laypeople, but no one knew of this sangharama (伽藍, monastery). At that time, there was a monk, tall and sturdy, whom no one recognized. He said, 'I know where the Hui Xiang Temple is.' When asked what he needed, he replied, 'Just bring the items to be donated, plus one jin (斤, a Chinese unit of weight, approximately 500 grams) of precious incense.' So he gave him the items as he said, and went with Fa Xiu. The monk went straight into Zhongnan Mountain (終南山). After walking for about two days, they reached an extremely deep and steep place, where they initially saw nothing. Continuing on, they saw a stone mill. Fa Xiu exclaimed in surprise, 'This place is rarely visited by people, how could there be such a thing?' So he burned the incense he had brought on the stone mill, and repeatedly prostrated and pleaded. From noon to evening, the fog in the valley was thick, making it difficult to see even a foot away. After a while, the fog cleared, and on the side of a cliff, there appeared vermilion doors, white walls, green windows, and a jade-decorated inscription. A temple clearly appeared in the clouds. A huge plaque hung on the three gates, reading 'Hui Xiang Temple.' Fa Xiu and the monk were overjoyed and climbed up.
到。時已黃昏。聞鐘磬唱薩之聲。門者詰其所從。遲迴引入。見一老僧。慰問再三。倡言曰。唐皇帝萬福否。處分令別僧相隨。歷房散手巾袈裟。唯餘一分。指一房空榻無人。有衣服坐席。似有所適者。既而卻見老僧。若綱任之首。曰其往外者當已來矣。其僧與秀。復欲至彼。授手巾等。一房但空榻者。亦無人也。又具言之。老僧笑令坐顧彼房內。取尺八來。至乃玉尺八也。老僧曰。汝見彼番僧否。曰見已。曰此是將來權代汝主者。京師當亂。人死無數。此僧。名磨滅王。其一室。是汝主房也。汝主在寺。以愛吹尺八。罰在人間。此常所吹者也。今限將滿。即卻來矣。明日遣就齋。齋訖。曰汝當回。可將此尺八。並袈裟手巾。與汝主自收也。秀禮拜而還。童子送出。才數十步。雲霧四合。不復見寺。乃持手巾袈裟。玉尺八。進上。玄宗召見。具述本末。帝大感悅。凝神久之。取笛吹之。宛是先所御者。后數年。果有祿山之禍。秀所見番僧。即祿山也。秀感其所遇。精進倍切。不知所終。世傳終南山聖寺。又有迴向寺也。
釋靈坦
姓武。太原文水人。則天太后侄孫。父諱宣。洛陽縣令。母夏侯氏初妊坦。夢神僧授與寶鑑。表裡瑩然。且曰。吾以此寄汝。善保護之。及誕。親無所苦。年甫七歲。誦習畢通。
{ "translations": [ "現代漢語譯本：", "到達寺廟時已是黃昏。聽見寺廟裡傳來鐘磬和唱誦薩（Sarva，一切）的聲音。守門人詢問我從哪裡來，我遲疑了一下，他便領我進去。見到一位老僧，他再三慰問我，然後說道：『唐朝皇帝（唐玄宗，712-756在位）萬福嗎？』他吩咐其他僧人陪同我，我便在各個房間里分發手巾和袈裟，只剩下一份。他指著一間空房，裡面只有一張空床，有衣服和坐席，像是有人住但暫時離開了。不久之後，我又見到了那位老僧，他像是寺院的負責人，說：『那位出去的人應該快回來了。』那位僧人和我，又想把手巾等物送到那間房間，但那間只有空床的房間，仍然沒有人。我把情況都告訴了老僧，老僧笑著讓我坐下，然後看著那間房間，取來一支尺八（一種竹製樂器），竟然是玉尺八。老僧說：『你見到那位番僧（指來自外國的僧人）了嗎？』我說：『見到了。』老僧說：『這位是將來要暫時替代你主上的人。京城將要發生動亂，會死很多人。這位僧人，名叫磨滅王。那一間房間，就是你主上的房間。你主上在寺廟裡的時候，喜歡吹尺八，因此被罰到人間。這支尺八，就是他經常吹奏的。現在期限將滿，他就要回來了。』第二天，老僧讓人給我準備了齋飯。齋飯過後，他說：『你應該回去了，可以把這支尺八，連同袈裟和手巾，交給你主上自己收好。』我禮拜后離開，童子送我出來，才走了幾十步，雲霧四合，再也看不見寺廟了。於是我拿著手巾、袈裟和玉尺八，進獻給皇帝。玄宗（唐玄宗，712-756在位）召見我，我詳細地講述了事情的經過。皇帝非常感動，凝神沉思了很久，然後拿起玉笛吹奏，果然是先前他所使用的。後來幾年，果然發生了安祿山之亂。我所見到的番僧，就是安祿山。我感念自己的遭遇，修行更加精進，最終不知所終。世人傳說終南山有聖寺，又有迴向寺。", "", "釋靈坦", "", "姓武，是太原（今山西太原）文水（今山西文水）人，是則天太后（武則天，690-705在位）的侄孫。他的父親名叫武宣，是洛陽縣令。他的母親夏侯氏懷孕的時候，夢見一位神僧授予她一面寶鏡，內外都晶瑩透亮，並且說：『我把這個寄託給你，你要好好保護它。』等到靈坦出生的時候，母親沒有感到任何痛苦。他才七歲，誦讀學習就已經全部通曉了。" ], "english_translations": [ "English version:", "When I arrived, it was already dusk. I heard the sounds of bells, chimes, and chanting of Sarva (薩, meaning 'all'). The gatekeeper questioned me about where I came from. After some hesitation, he led me inside. I met an old monk who greeted me with repeated inquiries. He then said, 'Is the Tang Emperor (Emperor Xuanzong of Tang, reigned 712-756) well?' He instructed another monk to accompany me, and I distributed hand towels and kasayas (袈裟, monastic robes) in each room, leaving only one set. He pointed to an empty room with only an empty bed, some clothes, and a seat, as if someone lived there but was temporarily away. Soon after, I saw the old monk again, who seemed to be the head of the monastery. He said, 'The one who went out should be returning soon.' The monk and I wanted to deliver the hand towels and other items to that room, but the room with the empty bed remained empty. I told the old monk everything. The old monk smiled and asked me to sit down, then looked at that room and brought out a shakuhachi (尺八, a bamboo flute), which turned out to be a jade shakuhachi. The old monk said, 'Have you seen that foreign monk (番僧, referring to a monk from a foreign land)?' I said, 'I have.' The old monk said, 'This is the one who will temporarily replace your lord in the future. The capital will be in turmoil, and countless people will die. This monk is named Momei Wang (磨滅王). That room is your lord's room. When your lord was in the monastery, he loved to play the shakuhachi, so he was punished to be in the human world. This shakuhachi is what he often played. Now that the term is about to expire, he will return.' The next day, the old monk had someone prepare a vegetarian meal for me. After the meal, he said, 'You should go back now. You can give this shakuhachi, along with the kasaya and hand towel, to your lord to keep himself.' I bowed and left, and a boy saw me out. After only a few dozen steps, clouds and mist gathered, and I could no longer see the monastery. So I took the hand towel, kasaya, and jade shakuhachi and presented them to the emperor. Emperor Xuanzong (唐玄宗, reigned 712-756) summoned me and I told him the whole story in detail. The emperor was very moved and pondered for a long time. Then he picked up the jade flute and played it, and it was indeed the one he had used before. Several years later, the An Lushan Rebellion (安祿山之亂) indeed occurred. The foreign monk I saw was An Lushan. I was grateful for my experience and practiced even more diligently, and eventually disappeared without a trace. It is said that there is a sacred temple on Mount Zhongnan (終南山), and also a Temple of Dedication (迴向寺)." "", "釋靈坦 (Shi Lingtan)", "", "His surname was Wu (武), and he was from Wenshui (文水), Taiyuan (太原, present-day Taiyuan, Shanxi province). He was the great-nephew of Empress Zetian (武則天, reigned 690-705). His father's name was Wu Xuan (武宣), and he was the magistrate of Luoyang County. When his mother, Lady Xiahou (夏侯氏), was pregnant with Lingtan, she dreamed of a divine monk giving her a precious mirror, which was crystal clear inside and out, and saying, 'I entrust this to you, protect it well.' When Lingtan was born, his mother felt no pain. At the age of seven, he had mastered all the scriptures and studies." ] }
應童子舉。恒嗟朽宅。誓入空門。於時荷澤寺神會禪師。洛都盛化。坦往參焉。會施善誘。頓見其心。天寶初載。召坦曰。吾有一句。是祖祖相傳至曹溪。曹溪付吾。汝諦受之。吾當有留難。遂辭遊方焉。未幾果來移會於戈陽。坦遂向盧州浮槎寺。覽大藏經。后聞忠國師。自南陽詔入。于大曆五年禮覲之。八年欲出關。忠奏曰。此人是貧道同門。俱神會弟子。來賜號曰大悲。兼赍墨來。行化至梁國。時相國田公。神功供養。邐迤適維楊六合。方嘆大法凌替。忽聞空中聲云。開心地。即見菩薩如文殊像曰。與汝印驗。令舉頂以掌按之。尋觀有四指赤痕。其印跡恒現。又止潤州江中金山。今澤心也。其山北面。有一龍穴。常吐毒氣如雲。有近者多病或斃。坦居之。毒云滅跡。又于江陰定山結庵。俄聞有讚歎之聲。視之則白龜二。坦為受歸戒。又見二大白蛇。身長數丈。亦為受戒懺悔。后往吳興林山。造一蘭若。有三丈夫。衣金紫。趨步徐正。稱歎道場唯善。村落之民。多棄罟網。元和五年。相國李公鄘。召居華林寺。寺內有大將軍張遼基。寺僧多為鬼物惑亂。坦居。湫然無朕矣。又楊州人。多患山妖水怪之所熒惑。坦皆遏御焉。人爭歸信。至十年。忽見二僧人。稱自龜茲國來。彼無至教。遠請和尚敷演。十一年五月十三日
。于荷澤忌齋告眾。吾赴遠請。至季秋八日。果寂而終。遷塔于楊州西馴翟坊之南岡。越州掾鄭詹建塔。報齡一百八歲。
釋道悟
姓張。婺州東陽人。生而神俊。長而謹愿。年十四求出家。慈愛不聽。輒損常膳。日唯一食。父母不獲已許之。遂往明州大德剃落。年二十五。依杭州竹林寺大德具戒。投徑山國一禪師。密受宗要。于語言處。識衣中珠。身心豁然。真妄皆遣。斷諸疑滯。直見佛性。服勤五載。轉遁餘姚大梅山。時大曆十一年。層崖絕壑。天籟蕭瑟。夐無鄰落。七日不食。猱㹶豰玃。更饋橡栗。野夫伐楚。睹駭悚息。諭為神奇。詣者成市。憑嵌倚峭。且構危棟。資糧供具。環繞方丈。猛虎耽耽。侶出族游。一來座側。斂折肢體。建中初。詣鐘陵馬大師。二年秋。謁石頭上士。自徑山抵衡岳。凡三遇哲匠。始卜于澧陽。次居於澋口。終棲於當陽柴紫山。即五百羅漢翱翔地也。檉松蓊鬱。崖巘巉巖。或接武林樾。或餅肩廬舍。戶外之履常盈。荊州。雄藩也。都人士女。動億萬計。莫不擎跪。稽首響風。天皇寺者。據郡之左。標異他剎。號為名藍。一火蕩為煨燼。緇褐且虧瞻禮。禪宴之際。若值神物。祠舍濵江。富於松梓。悉愿傾倒。施僧伽藍。於是斬棟修楹。云屯井構。時值水涸。徒眾斂手。會一
【現代漢語翻譯】 現代漢語譯本：在荷澤（Heze，地名）的忌日齋戒時告訴大家，我將前往遠方，請大家記住，到季秋八日，我將圓寂而終。之後將我的塔遷到楊州（Yangzhou，地名）西馴翟坊（Xunzhai Fang，地名）的南岡。越州（Yuezhou，地名）的官員鄭詹（Zheng Zhan，人名）建造了塔，我的年齡享年一百零八歲。
釋道悟（Shi Daowu，人名）
姓張（Zhang，姓氏），婺州（Wuzhou，地名）東陽（Dongyang，地名）人。出生時就顯得神采俊逸，長大后謹慎老實。十四歲時請求出家，父母慈愛不肯答應，他就減少日常的飲食，每天只吃一頓飯。父母不得已答應了他。於是前往明州（Mingzhou，地名）拜見大德剃度出家。二十五歲時，在杭州（Hangzhou，地名）竹林寺（Zhulin Temple，地名）的大德處受具足戒。投奔徑山（Jingshan，地名）國一禪師（Guo Yi Chanshi，人名），秘密地接受了宗門的要旨。在言語之處，認識到衣中的寶珠，身心豁然開朗，真妄都消除了，斷絕了各種疑惑，直接見到了佛性。服侍了五年，轉而隱遁到餘姚（Yuyao，地名）的大梅山（Damei Mountain，地名）。當時是唐大曆十一年（776年），山崖重疊，山谷幽深，天籟之聲蕭瑟，渺無人煙。七天沒有食物，獼猴等動物送來橡子栗子。砍柴的野人看到后驚駭恐懼，認為這是神奇的事情，前來拜訪的人絡繹不絕，形成集市。依靠著陡峭的山崖，建造了高聳的房屋，資糧供具環繞著方丈。兇猛的老虎也成群結隊地前來，來到座位旁邊，收斂起肢體。唐建中初年（780年），前往鐘陵（Zhongling，地名）拜見馬大師（Ma Dashi，人名）。建中二年秋（781年），拜見石頭上士（Shitou Shangshi，人名）。從徑山（Jingshan，地名）到衡岳（Hengyue，地名），總共拜見了三位哲匠，開始在澧陽（Liyang，地名）占卜居住，後來居住在澋口（Jingkou，地名），最終棲息在當陽（Dangyang，地名）的柴紫山（Chaizi Mountain，地名），也就是五百羅漢翱翔的地方。檉松茂盛，山崖險峻，有的連線著武林的樹林，有的像餅一樣肩並肩地排列著房屋。門外的鞋子經常堆滿。荊州（Jingzhou，地名）是雄偉的藩鎮，城裡的男女，動輒以億萬計，沒有不舉手跪拜，叩頭如風般迅速。天皇寺（Tianhuang Temple，地名）位於郡的左側，與其他寺廟不同，號稱名藍。一場大火將其燒為灰燼，僧人和俗人都減少了瞻仰禮拜。禪宴之際，就像遇到了神物一樣。祠舍靠近江邊，盛產松樹梓樹，都願意傾倒，施捨給僧伽藍。於是砍伐樹木，修建房屋，像云一樣聚集，像井一樣排列。當時正值水枯竭，徒弟們束手無策，正好...
【English Translation】 English version: During the memorial fasting at Heze (Heze, place name), I announce to everyone that I will be departing to a distant place. Please remember that on the eighth day of the late autumn, I will pass away into stillness. Afterward, move my pagoda to the south hill of Xunzhai Fang (Xunzhai Fang, place name) west of Yangzhou (Yangzhou, place name). Zheng Zhan (Zheng Zhan, personal name), an official from Yuezhou (Yuezhou, place name), built the pagoda, and I lived to be one hundred and eight years old.
Shi Daowu (Shi Daowu, personal name)
His surname was Zhang (Zhang, surname), and he was from Dongyang (Dongyang, place name) in Wuzhou (Wuzhou, place name). He appeared divinely handsome at birth and was cautious and sincere as he grew up. At the age of fourteen, he requested to become a monk, but his loving parents refused. He then reduced his daily meals, eating only one meal a day. His parents had no choice but to agree. So he went to Mingzhou (Mingzhou, place name) to be tonsured by a virtuous monk. At the age of twenty-five, he received the full precepts at Zhulin Temple (Zhulin Temple, place name) in Hangzhou (Hangzhou, place name). He went to Zen Master Guo Yi (Guo Yi Chanshi, personal name) of Jingshan (Jingshan, place name) and secretly received the essentials of the sect. In the midst of language, he recognized the jewel in his robe, and his body and mind were enlightened, eliminating both truth and falsehood, cutting off all doubts, and directly seeing the Buddha-nature. After serving for five years, he retreated to Damei Mountain (Damei Mountain, place name) in Yuyao (Yuyao, place name). At that time, it was the eleventh year of the Dali era of the Tang Dynasty (776 AD). The cliffs were layered, the valleys were deep, the sounds of nature were desolate, and there were no neighbors. For seven days he had no food, and monkeys and other animals brought acorns and chestnuts. A woodcutter saw this and was terrified, believing it to be a miraculous event, and people came to visit in droves, forming a market. Relying on the steep cliffs, he built towering houses, and supplies surrounded the abbot's room. Fierce tigers also came in groups, and when they came to the side of the seat, they folded their limbs. In the early years of the Jianzhong era of the Tang Dynasty (780 AD), he went to Zhongling (Zhongling, place name) to visit Master Ma (Ma Dashi, personal name). In the autumn of the second year of Jianzhong (781 AD), he visited the Scholar Shitou (Shitou Shangshi, personal name). From Jingshan (Jingshan, place name) to Hengyue (Hengyue, place name), he visited three wise men in total, and first chose to live in Liyang (Liyang, place name), then lived in Jingkou (Jingkou, place name), and finally settled in Chaizi Mountain (Chaizi Mountain, place name) in Dangyang (Dangyang, place name), which is where the five hundred Arhats soared. The tamarisk trees were lush, the cliffs were steep, some connected to the forests of Wulin, and some were like pancakes, with houses lined up shoulder to shoulder. The shoes outside the door were often piled high. Jingzhou (Jingzhou, place name) was a magnificent border town, and the men and women in the city numbered in the hundreds of millions, all of whom raised their hands and knelt, kowtowing like the wind. Tianhuang Temple (Tianhuang Temple, place name) was located on the left side of the prefecture, different from other temples, and was known as a famous monastery. A fire burned it to ashes, and monks and laypeople alike reduced their visits and worship. During the Zen feasts, it was as if they had encountered a divine object. The ancestral hall was near the river, rich in pine and catalpa trees, and they were all willing to donate them to the Sangharama. So they cut down trees and built houses, gathering like clouds and arranging them like wells. At that time, the water was dry, and the disciples were helpless, just as...
夕雨至。萬株並進。晨發江滸。暮抵寺門。剞劂之際。動無乏者。其餘廊廡床案。靡非幽贊。
釋元曉
姓薛。東海湘州人。三學淹通。彼土謂為萬人之敵。時國王置百座仁王經大會。遍搜碩德。本州以名望舉進之。王不納。居無何。王之夫人。腦嬰癰腫。醫工絕驗。王及王子臣屬。禱請山川靈祠。無所不至。有巫覡言曰。茍遣人往他國求藥。是疾方瘳。王乃發使泛海入唐。募其醫術。溟漲之中。忽見一翁。由波濤躍出登舟。邀使人入海。睹宮殿嚴麗。見龍王。王名鈐海。謂使者曰。汝國夫人。是青帝第三女也。我宮中先有金剛三昧經。乃二覺圓通。示菩薩行也。今托仗夫人之病。為增上緣。欲附此經。出彼國流佈耳。於是將三十來紙。重沓散經。付授使人。復曰。此經渡海中。恐罹魔事。王令持刀裂使人腨腸。而內于中。用蠟紙纏縢。以藥傅之。其腨如故。龍王言。可令元曉法師造疏講釋之。夫人疾愈無疑。龍王送出海面。遂登舟歸國。時王聞而歡喜。乃召元曉。造疏成五卷。王請剋日于黃龍寺敷演。號為略疏。曉乃宣吐有儀。解紛可則。稱揚彈指。聲沸于空。疏有廣略二本。俱行本土。略本流中華。後有翻經三藏。改之為論焉。
釋法照
大曆二年。棲止衡州云峰寺。勤修不懈。于僧堂
【現代漢語翻譯】 現代漢語譯本： 傍晚時下起了雨，似乎萬株植物都在一同生長。早晨從江邊出發，傍晚抵達寺廟門口。在雕刻的過程中，一切行動都沒有缺乏。其餘的走廊、房屋、床鋪、桌案，沒有不是默默贊助的。 釋元曉（617-686） 姓薛，是東海湘州人。精通三學（指戒、定、慧三學）。在當地被譽為『萬人之敵』（意為學識淵博，無人能及）。當時國王設定百座《仁王經》大會，遍尋有德之士。本州以元曉的名望舉薦了他，但國王沒有采納。不久之後，國王的夫人腦部生了癰腫，醫生們都束手無策。國王和王子臣屬們，向山川神靈祈禱，無所不用其極。有巫師說：『如果派人去其他國家求藥，這病或許能好。』於是國王派遣使者渡海前往唐朝（618-907），招募醫術高明之人。在茫茫大海之中，忽然看見一位老翁，從波濤中躍出登上船。邀請使者進入海中，看到了宮殿的莊嚴華麗，見到了龍王。龍王名叫鈐海，對使者說：『你們國家的夫人，是青帝的第三個女兒。我的宮中先前有《金剛三昧經》，是二覺圓通，展示菩薩的修行。現在藉著夫人的病，作為增上緣，想要將這部經附帶出去，在你們國家流傳。』於是拿出三十來張紙，重疊散亂地放著經文，交給使者。又說：『這部經在渡海的過程中，恐怕會遭遇魔事。』龍王命令手下持刀割開使者的腿肚子，將經文放入其中，用蠟紙纏繞捆綁，用藥敷上。他的腿肚子恢復如初。龍王說：『可以請元曉法師作疏講解。夫人病癒無疑。』龍王將使者送出海面，於是使者登船回國。當時國王聽聞此事非常高興，於是召見元曉，作疏完成五卷。國王請他擇日于黃龍寺敷演講解，號為略疏。元曉宣講吐納有儀，解釋疑難可以傚法。稱揚讚歎，聲音響徹天空。疏有廣略兩種版本，都在本土流傳。略本流傳到中華，後來有翻譯經典的僧人，將它改爲了論。 釋法照 大曆二年（767），居住在衡州云峰寺，勤奮修行不懈怠。在僧堂
【English Translation】 English version: The evening brought rain, as if ten thousand plants were growing together. Departing from the riverbank in the morning, we arrived at the temple gate in the evening. During the carving process, there was no lack of anything. The remaining corridors, houses, beds, and desks were all silently sponsored. 釋元曉 (Wonhyo) (617-686) Surnamed Xue, he was a native of Xiangzhou in Donghai. He was well-versed in the Three Learnings (sila, samadhi, prajna). In his locality, he was hailed as 'an enemy of ten thousand' (meaning his knowledge was vast and unmatched). At that time, the king established a hundred-seat Renwang Sutra assembly, searching for virtuous individuals everywhere. His prefecture recommended him based on his reputation, but the king did not accept him. Not long after, the king's wife developed a carbuncle on her head, and the doctors were at a loss. The king, princes, and officials prayed to the mountains and rivers, sparing no effort. A shaman said, 'If someone is sent to another country to seek medicine, this illness might be cured.' So the king sent an envoy across the sea to the Tang Dynasty (618-907) to recruit skilled physicians. In the vast ocean, suddenly an old man appeared, leaping out of the waves and onto the boat. He invited the envoy into the sea, where he saw magnificent palaces and met the Dragon King. The Dragon King, named Qianhai, said to the envoy, 'Your country's queen is the third daughter of the Green Emperor. In my palace, I previously had the Vajra Samadhi Sutra, which is the perfect enlightenment of the two wisdoms, demonstrating the practice of the Bodhisattva. Now, taking advantage of the queen's illness as an enhancing condition, I want to attach this sutra and have it spread in your country.' So he took out thirty or so sheets of paper, scattering the sutra in layers, and handed them to the envoy. He added, 'During the crossing of the sea, this sutra might encounter demonic events.' The Dragon King ordered his men to cut open the envoy's calf, insert the sutra inside, wrap it with waxed paper, and apply medicine. His calf was restored as before. The Dragon King said, 'You can ask Dharma Master Wonhyo to write a commentary and explain it. The queen's illness will undoubtedly be cured.' The Dragon King sent the envoy to the surface of the sea, and the envoy boarded the ship and returned to his country. At that time, the king was very happy to hear about this, so he summoned Wonhyo, who wrote a commentary in five volumes. The king asked him to choose a day to expound and explain it at Huanglong Temple, calling it a brief commentary. Wonhyo's exposition was orderly, and his explanations were exemplary. His praises and finger snaps resounded in the sky. The commentary has both extensive and brief versions, both of which circulated in the local area. The brief version spread to China, and later a monk who translated scriptures changed it into a treatise. 釋法照 (Shì Fǎzhào) In the second year of Dali (767), he resided at Yunfeng Temple in Hengzhou, diligently cultivating without懈怠. In the monks' hall
內粥缽中。忽睹五彩祥雲。云內現山寺。寺東北五十里有山。山下有澗。澗北有石門。入五里有寺。金榜題云。大聖竹林寺。雖目擊分明。而心懷隕穫。他日齋時。還於缽中。五色云內。現其五臺。諸寺儘是金地。無有山林穢惡。純是池臺樓觀。眾寶莊嚴。文殊一萬聖眾。處其中。又現諸佛凈國。食畢方滅。心疑未決。歸院問僧。還有曾游五臺山者否。時有嘉延。曇暉。二師言曾到。言與缽內所見。一皆符合。四年夏。于衡州湖東寺內。有高樓臺九旬。起五會念佛道場。六月二日。遙見祥雲彌覆臺寺。雲中有諸樓閣。閣中有數梵僧。各長丈許。執錫行道。衡州舉郭咸見。彌陀佛。與文殊普賢。一萬菩薩。俱在此會。其身高大。見之者皆泣血設禮。至酉方滅。日晚照于道場外。遇一老人。告照云。師先發愿。往金色世界。奉覲大聖。今何不去。照怪而答曰。時難路艱。何可往也。老人言但亟去。道路固無留難。言訖不見。照驚入道場。重發誠愿。夏滿約往。至八月十三日。于南嶽同志數人。惠然前來。果無沮礙。五年四月五日到五臺縣。遙見佛光寺南數道白光。六日到佛光寺。果如缽中所見。其夜四更。見一道光。從北山下來射照。照忙入堂內。問眾云。有何祥也。有僧答言。此大聖不思議光。常答有緣。照聞已。即具
威儀。尋光至寺東北五十里間。果有山。山下有澗。澗北有一石門。見二青衣。年八九歲。顏貌端正。立於門首。一稱善財。二曰難陀。相見歡喜。問訊設禮。引照入門。向北行五里已來。見一金門樓。漸至門所。乃是一寺。寺前有大金榜。題曰。大聖竹林寺。一如缽中所見。方圓二十里。一百二十院。皆有寶塔莊嚴。其地純是黃金。流渠華樹。充滿其中。照入寺。至講堂中。見文殊在西。普賢在東。各據師子之座。說法之音。歷歷可聽文殊左右。菩薩萬餘。普賢亦無數菩薩圍繞。照至二賢前作禮。問言。末代凡夫。去聖時遙。知識轉劣。垢障尤深。佛性無由顯現。佛法浩瀚。未審修行。於何法門。最為其要。唯愿大聖。斷我疑網。文殊報言。汝今唸佛。今正是時。諸修行門。無過唸佛。供養三寶。福慧雙修。此之二門。最為徑要。所以者何。我於過去劫中。因觀佛故。因唸佛故。因供養故。今得一切種智。是故一切諸法。般若波羅蜜。甚深禪定。乃至諸佛。皆從唸佛而生。故知唸佛。請法之王。汝當常念無上法王。令無休息。照又問當云何念。文殊言。此世界西有阿彌陀佛。彼佛願力。不可思議。汝當繼念。令無間斷。則能速證無上菩提。語已。時二大聖。互說伽陀。照聞已。歡喜踴躍。疑網悉除。又更作禮。禮已
【現代漢語翻譯】 現代漢語譯本 （尋光）以莊嚴的儀態，尋找（文殊菩薩）來到寺廟東北五十里處，果然有一座山。山下有一條澗，澗的北面有一扇石門。看見兩個青衣童子，年齡八九歲，容貌端正，站在門前。一個叫善財（Sudhana，求法童子），一個叫難陀（Nanda，歡喜）。（他們）相見歡喜，互相問候行禮，引領（尋光）進入門內。向北走了五里左右，看見一座金色的門樓。漸漸來到門前，原來是一座寺廟。寺廟前有一塊巨大的金榜，上面題寫著：大聖竹林寺。和（尋光）在缽中見到的一樣，方圓二十里，有一百二十個院落，都有寶塔裝飾得莊嚴肅穆。這塊地方純粹是黃金，流動的渠水和華麗的樹木，充滿其中。（尋光）進入寺廟，來到講堂中，看見文殊（Manjusri，智慧的象徵）在西邊，普賢（Samantabhadra，大行愿的象徵）在東邊，各自坐在獅子座上，說法的聲音，清晰可聽。文殊菩薩左右，有一萬多菩薩，普賢菩薩也有無數菩薩圍繞。（尋光）來到兩位菩薩面前作禮，問道：『末法時代的凡夫，距離聖人時代遙遠，知識越來越淺薄，業障尤其深重，佛性沒有辦法顯現。佛法浩瀚，不知道修行，哪個法門，最為重要？希望大聖，解除我的疑惑。』文殊菩薩回答說：『你現在念佛，現在正是時候。各種修行法門，沒有超過唸佛的。供養三寶，福慧雙修，這兩種法門，最為直接重要。』為什麼呢？『我在過去劫中，因為觀察佛的緣故，因爲念佛的緣故，因為供養的緣故，現在得到一切種智（sarvajna，佛陀的智慧）。』所以一切諸法，般若波羅蜜（Prajnaparamita，智慧的完成），甚深禪定，乃至諸佛，都是從唸佛而生。所以知道唸佛，是請法之王。你應該常常唸誦無上法王（佛陀），不要停止。』（尋光）又問：『應當怎樣念呢？』文殊菩薩說：『這個世界西邊有阿彌陀佛（Amitabha，無量光佛），那尊佛的願力，不可思議。你應該繼續唸誦，不要間斷，就能迅速證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。』說完，當時兩位大聖，互相說了偈語。（尋光）聽了之後，歡喜踴躍，疑惑全部消除。又再次作禮，作禮完畢
【English Translation】 English version With dignified demeanor, (Xun Guang) sought (Manjusri Bodhisattva) and arrived fifty li northeast of the temple, where indeed there was a mountain. Below the mountain was a stream, and north of the stream was a stone gate. He saw two boys in green robes, eight or nine years old, with upright and handsome appearances, standing at the gate. One was called Sudhana (the seeker of Dharma), and the other was called Nanda (joy). They greeted each other with joy, exchanged inquiries and courtesies, and led (Xun Guang) into the gate. After walking about five li to the north, he saw a golden gate tower. Gradually approaching the gate, it turned out to be a temple. In front of the temple was a large golden plaque, inscribed with: Great Sage Bamboo Forest Temple. Just like what (Xun Guang) had seen in the alms bowl, it was twenty li in circumference, with one hundred and twenty courtyards, all adorned with precious pagodas in a solemn manner. The ground was purely gold, with flowing canals and magnificent trees, filling the area. (Xun Guang) entered the temple and arrived at the lecture hall, where he saw Manjusri (symbol of wisdom) on the west and Samantabhadra (symbol of great vows) on the east, each seated on a lion throne, the sound of their Dharma teachings clearly audible. On the left and right of Manjusri Bodhisattva, there were more than ten thousand Bodhisattvas, and Samantabhadra Bodhisattva was also surrounded by countless Bodhisattvas. (Xun Guang) approached the two Bodhisattvas, prostrated, and asked: 'The ordinary people of the Dharma-ending Age are far removed from the age of sages, knowledge is becoming increasingly shallow, and karmic obstacles are especially deep, making it impossible for Buddha-nature to manifest. The Buddha-dharma is vast, and I do not know which Dharma gate is most important for cultivation. I hope, Great Sage, that you will dispel my doubts.' Manjusri Bodhisattva replied: 'Now you recite the Buddha's name, now is the right time. Among all the cultivation methods, none surpasses reciting the Buddha's name. Making offerings to the Three Jewels, cultivating both merit and wisdom, these two Dharma gates are the most direct and important.' Why? 'In past kalpas, because of contemplating the Buddha, because of reciting the Buddha's name, and because of making offerings, I now have attained sarvajna (Buddha's wisdom).' Therefore, all Dharmas, Prajnaparamita (perfection of wisdom), profound samadhi, and even all Buddhas, arise from reciting the Buddha's name. Therefore, know that reciting the Buddha's name is the king of requesting Dharma. You should constantly recite the name of the supreme Dharma King (Buddha), without ceasing.' (Xun Guang) then asked: 'How should I recite?' Manjusri Bodhisattva said: 'To the west of this world is Amitabha Buddha (Buddha of immeasurable light), whose vows are inconceivable. You should continue to recite, without interruption, and you will quickly attain anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' After speaking, the two great sages then spoke verses to each other. After hearing this, (Xun Guang) rejoiced and leaped with joy, and all doubts were dispelled. He prostrated again, and after prostrating
合掌。文殊言。汝可往詣諸菩薩院。次第巡禮。授教已。次第瞻禮。遂至七寶果園。其果才熟。其大如碗。便取食之。食已。身意泰然。造大聖前。作禮辭退。還見二青衣。送至門外。禮已舉頭。遂失所在。倍增悲感。乃立石記。
釋藏奐
姓朱。蘇州華亭人。母娠及誕。常聞異香。為兒時。嘗墮井有神人。接持而出。丱歲出家。禮道曠禪師。及詣嵩岳受具。母每思念涕泣。因一目不視。迨其歸省。即日而明。母喪。哀毀廬墓間。尋遊方訪道。復詣五泄山遇靈默大師一言辨析。旨趣符合。洎周洛再構長壽寺來度居焉。時內典焚燬。梵夾煨燼。手緝散落。實為大藏。大中十二年。鄞水檀越任景求。舍宅為院。迎奐居之。剡𡨥求甫。率徒二千。執兵晝入。奐瞑目宴坐。色且無撓。盜眾皆悸懾。叩頭謝過。寇平。州奏請。改額為棲心寺。奐學識泉涌。指鑒岐分。以咸通七年秋八月三日。現疾告絕門人號慕。乃權窆天童巖。已週三載。一日異香凝空。遠近郁烈。弟子相謂曰。昔師囑累令三載后。當焚我身。今異香若此。乃發塔視之儼若平生亦以八月三日。依西域法焚之。獲舍利數千粒。其色紅翠。弟子戒休。赍舍利奉來誄。易名曰心鑒。塔曰壽相。
良準大師
法喜之神僧也。往山中化木。起造法喜
【現代漢語翻譯】 現代漢語譯本：合掌。文殊（智慧的象徵）說：『你可以前往各位菩薩（覺悟的生命）的住所，依次巡禮，傳授教義后，再依次瞻仰禮拜。』於是到達七寶果園，那裡的果實剛剛成熟，大小像碗一樣。便摘取食用，食用后，身心舒暢。前往大聖（偉大的聖人）面前，作禮告退。返回時見到兩位青衣童子，送到門外。行禮后抬頭，便失去了他們的蹤影，更加悲傷。於是立石碑以作紀念。
釋藏奐（唐代高僧）
姓朱，蘇州華亭人。母親懷孕及生產時，常聞到奇異的香味。小時候，曾經掉入井中，有神人接住並扶他出來。少年時出家，拜道曠禪師為師，之後前往嵩岳受具足戒。母親常常思念他而哭泣，因此一隻眼睛失明。等到他回家探望，當天眼睛就恢復了光明。母親去世后，在墳墓旁搭廬居住，哀傷過度。之後遊歷四方尋訪真理，又前往五泄山，遇到靈默大師，一言之下辨明真理，旨趣相合。等到周洛再次建造長壽寺，前來居住並教化。當時內典（佛教經典）被焚燬，梵文經書被燒成灰燼，他親手輯錄散落的經文，實際上是重編大藏經。大中十二年（858年），鄞水的檀越（施主）任景求，捨棄住宅作為寺院，迎接藏奐居住。剡縣的𡨥求甫，率領兩千徒眾，拿著兵器白天闖入。藏奐閉目靜坐，面不改色。盜賊們都感到恐懼，叩頭謝罪。盜亂平定后，州府上奏朝廷，請求將寺名改為棲心寺。藏奐學識淵博，見解精闢。以咸通七年（866年）秋八月初三，示現疾病，告知門人即將離世，門人哀號思慕。於是暫時安葬在天童巖。已經過了三年，一天，奇異的香味凝結在空中，遠近都非常濃烈。弟子們互相說道：『以前師父囑咐，三年後焚燒我的遺體。現在異香如此，』於是打開塔觀看，遺體就像活著的時候一樣。也在八月初三，按照西域的習俗焚燒遺體，獲得舍利數千粒，顏色紅綠相間。弟子戒休，帶著舍利前來撰寫誄文，改名為心鑒，塔名為壽相。
良準大師（唐代高僧）
是法喜寺的神僧。前往山中化緣木材，用來建造法喜寺。
【English Translation】 English version: He joined his palms together. Wenshu (Manjusri, symbol of wisdom) said, 'You may go to the residences of all the Bodhisattvas (enlightened beings), visit them in order, impart teachings, and then pay homage in order.' Thereupon, he arrived at the Seven Treasure Fruit Garden, where the fruits were just ripe, as large as bowls. He picked and ate them, and after eating, his body and mind felt at ease. He went before the Great Sage (a great saint), made obeisance, and took his leave. On his return, he saw two attendants in green robes, who escorted him to the gate. After he bowed, he looked up and they had vanished, increasing his sorrow. So he erected a stone monument to commemorate this.
Shi Zanghuan (Eminent Monk of the Tang Dynasty)
His surname was Zhu, and he was from Huating, Suzhou. During his mother's pregnancy and at his birth, strange fragrances were often smelled. As a child, he once fell into a well, and a divine being caught him and brought him out. He became a monk in his youth, taking Daokuang Zen Master as his teacher, and later went to Songyue to receive the full precepts. His mother often missed him and wept, causing her to lose sight in one eye. When he returned home to visit, her eye regained its sight that very day. After his mother passed away, he lived in a hut near her grave, grieving excessively. Later, he traveled around seeking the truth, and went to Mount Wuxie, where he met Master Lingmo, and with one word, he discerned the truth, and their intentions aligned. When Zhoulu rebuilt Changshou Temple, he came to reside and teach there. At that time, the inner scriptures (Buddhist scriptures) were burned, and the Sanskrit texts were reduced to ashes. He personally compiled the scattered texts, effectively re-editing the Great Treasury of Scriptures. In the twelfth year of Dazhong (858 AD), Ren Jingqiu, a patron from Yinshui, donated his residence as a temple, welcoming Zanghuan to reside there. Qiu Qufu from Shan County, led two thousand followers, entering during the day with weapons. Zanghuan closed his eyes and sat in meditation, his expression unwavering. The bandits were all frightened, kowtowing and apologizing. After the banditry was quelled, the state government petitioned the court, requesting that the temple be renamed Qixing Temple. Zanghuan was erudite and insightful. On the third day of the eighth month in the autumn of the seventh year of Xiantong (866 AD), he manifested illness, informing his disciples that he was about to pass away, and his disciples mourned him. So he was temporarily buried in Tiantong Rock. After three years had passed, one day, a strange fragrance condensed in the air, intensely fragrant far and near. The disciples said to each other, 'Previously, the master instructed that after three years, we should cremate my body. Now the strange fragrance is like this,' so they opened the pagoda to look, and the body was just like when he was alive. Also on the third day of the eighth month, they cremated the body according to the customs of the Western Regions, obtaining thousands of relics, their colors red and green. The disciple Jiexu, brought the relics to write an elegy, renaming him Xinjian, and the pagoda was named Shouxian.
Master Liangzhun (Eminent Monk of the Tang Dynasty)
Was the divine monk of Faxi Temple. He went to the mountains to solicit wood to build Faxi Temple.
。單身回。鉅細木。俱從河出。迄今河底有木。人不能動。一生形跡。隱顯不常。疑為聖賢應化。按經幢石刻。大中十四年。咸通五年。俱系良準題名。復考景祐重修寺碑云。異人間出。有如良準。業四分律。慧行精通。塔在寺之東廊。距殿五十步。飛鳥不棲。游塵弗立。時時合利放光現瑞。宣和四年王春正月。欲起塔亭。遷就西廡。靈像袈裟。騰掣遠去。光怪華煜。貫穿戶牖。眾懼祈誦。方復如初。
釋知玄
字後覺。姓陳。眉州洪雅人。母魏氏。夢月入懷而誕。七歲遇法泰法師在寧夷寺。講涅槃經。寺與居鄰。玄日就講集所。一聆法語。若睹前因。是夕夢其寺殿佛手摩其頂。窹啟祖父。乞為勤䇿。親黨聽之。年十一削髮。乃隨師詣唐興邑四安寺。授大經四十二卷。遠公義疏。空師圓旨。共一百二十五萬言。皆囊括深奧。方年十三。指擿緇徒。露老成之氣。時丞相杜公元穎作鎮西蜀。聞玄名。命升堂講談于大慈寺。普賢閣下。黑白眾。日計萬人。注聽傾心。駭嘆無已。自此蜀人重其名。號陳菩薩。于凈眾寺辯貞律師所。受具戒。才聽毗尼。續通俱舍。復從本師下三峽。歷荊襄。抵于神京資聖寺。文宗皇帝聞之。宣入顧問。甚愜皇情。後學唯識論于安國信法師。叉研外典經籍。百家之言。無不該綜。玄每
【現代漢語翻譯】 現代漢語譯本：單身返回，巨大的細小的樹木，都從河裡出來。直到現在河底還有樹木，人們無法移動。一生行蹤，時隱時現不固定。懷疑是聖賢應化而來。按照經幢石刻記載，大中十四年（860年），咸通五年（864年），都是良準題名。又考察景祐年間重修寺廟的碑文說，不同尋常的人間出現，有如良準。精通四分律，智慧和行為都很精通。塔在寺廟的東廊，距離大殿五十步。飛鳥不棲息，遊動的灰塵不沾染。時時合攏又張開，放出光芒，顯現祥瑞。宣和四年（1122年）春正月，想要建造塔亭，遷移到西邊的廂房。靈像和袈裟，突然騰空飛走。光芒奇異而華麗，貫穿門窗。眾人恐懼，祈禱誦經，才恢復如初。
釋知玄（佛教僧侶名）
字後覺，姓陳，眉州洪雅人。母親魏氏，夢見月亮進入懷中而生下他。七歲時遇到法泰法師在寧夷寺講解《涅槃經》。寺廟與他家相鄰，知玄每天都到講經的地方，一聽到法語，就好像看到了前世的因緣。當天晚上夢見寺廟的大殿里佛的手摩他的頭頂。醒來后告訴祖父，請求出家。親戚朋友聽從了他的意願。十一歲時剃髮出家，於是跟隨法泰法師到唐興邑四安寺。學習《大經》四十二卷，遠公的義疏，空師的圓旨，共一百二十五萬字，都囊括了深奧的道理。才十三歲，就對僧侶們指點，顯露出老成的氣概。當時丞相杜公元穎鎮守西蜀，聽到知玄的名聲，命令他在大慈寺普賢閣下升堂講談。僧俗大眾，每天有上萬人，專注傾聽，驚歎不已。從此蜀地的人們看重他的名聲，號稱陳菩薩。在凈眾寺辯貞律師那裡，受了具足戒。才聽了毗尼，接著通曉了俱舍。又跟隨本師下三峽，經過荊襄，到達京城資聖寺。文宗皇帝聽說了他，宣他入宮顧問，非常滿意。後來向安國信法師學習《唯識論》，又研究外典經籍，百家的言論，沒有不廣泛涉獵的。知玄每次
【English Translation】 English version: Returning alone. Huge and tiny trees all came out of the river. To this day, there are still trees at the bottom of the river that people cannot move. His life's traces, sometimes hidden and sometimes visible, are not constant. It is suspected that he is a manifestation of a sage. According to the inscriptions on the sutra pillar, both in the 14th year of Dazhong (860 AD) and the 5th year of Xiantong (864 AD), Liangzhun's name is inscribed. Furthermore, examining the stele of the temple rebuilt in the Jingyou era, it says, 'Extraordinary people appear in the world, like Liangzhun. He was proficient in the Four-Part Vinaya, and his wisdom and conduct were excellent. The pagoda is located in the east corridor of the temple, fifty steps away from the main hall. Birds do not perch on it, and wandering dust does not settle. It sometimes closes and opens, emitting light and displaying auspicious signs. In the first month of the fourth year of Xuanhe (1122 AD), wanting to build a pagoda pavilion and move it to the west wing, the sacred image and kasaya suddenly soared away. The light was strange and magnificent, penetrating the doors and windows. The crowd was frightened and prayed, and then it returned to its original state.'
釋知玄 (Shi Zhi Xuan) (Buddhist monk's name)
His courtesy name was Houjue, his surname was Chen, and he was from Hongya in Meizhou. His mother, Wei, gave birth to him after dreaming of the moon entering her womb. At the age of seven, he encountered Dharma Master Fatai lecturing on the Nirvana Sutra at Ningyi Temple. The temple was next to his home, and Zhi Xuan went to the lecture hall every day. Upon hearing the Dharma, it was as if he saw the causes of his previous life. That night, he dreamed that the Buddha's hand in the temple hall touched the top of his head. When he woke up, he told his grandfather and asked to become a monk. His relatives and friends listened to his wishes. At the age of eleven, he shaved his head and became a monk, and then followed Dharma Master Fatai to Si'an Temple in Tangxing County. He studied the forty-two volumes of the Great Sutra, Yuan Gong's commentaries, and Kong Shi's profound meanings, totaling 1.25 million words, all encompassing profound principles. At the age of thirteen, he pointed out the flaws of the monks, revealing the air of an experienced elder. At that time, Chancellor Du Gong Yuan Ying was stationed in Western Shu and heard of Zhi Xuan's name. He ordered him to ascend the hall and give a lecture at the Puxian Pavilion of Daci Temple. Monks and laypeople, numbering tens of thousands each day, listened attentively, amazed and endlessly sighing. From then on, the people of Shu valued his name and called him Bodhisattva Chen. At Jingzhong Temple, he received the full precepts from Vinaya Master Bianzhen. After only hearing the Vinaya, he then became proficient in the Abhidharma-kosa. He also followed his original teacher down the Three Gorges, passed through Jingxiang, and arrived at Zisheng Temple in the capital. Emperor Wenzong heard of him and summoned him to the palace for consultation, and was very pleased. Later, he studied the Vijnaptimatrata-siddhi Sastra with Dharma Master An Guoxin, and also studied external classics and the words of various schools, without failing to extensively study them. Every time Zhi Xuan
恨鄉音不堪講貫。乃于象耳山。誦大悲咒。夢神僧截舌換之。明日俄變秦語。武宗御宇。初尚欽釋氏。后納蠱惑。議祀蓬萊山。筑高臺以祈羽化。雖諫官抗疏。宰臣屢言。終不回上意。因詔玄與道門敵言。神仙為可學。不可學耶。帝又手。付老氏中。理大國若烹小鮮義。共黃冠往復。玄陳帝王理道。教化根本。言神仙之術。乃山林間。匹夫獨擅高尚之事業。而又必資宿因。非王者所宜。辭河下傾。辯海橫注。凡數千言。聞者為之股慄。左護軍仇士良。內樞密楊欽義。惜其才辯。恐有厈逐之命。乃密諷貢祝堯詩。玄立成五篇。末章云。生天本自生天業。未必求仙便得仙。鶴背傾危龍背滑。君王且住一千年。帝覽詩微解。方扁舟入湖湘間時楊給事漢公。廉問桂嶺。延至開元佛寺。屬宣宗龍飛。楊公自內樞統左禁軍。以冊定功高。請復興天竺教。奏公訪玄聲跡。玄歸上國寶應寺。屬壽昌節。講贊。賜紫袈裟。署為三教首座。帝以舊藩邸。造法干寺詔玄居寺之。玉虛亭。大中三年誕節。詔諫議李貽孫。給事楊漢公。緇黃鼎列論議。大悅帝情。因奏天下廢寺基。各來重建。大興梵剎。命𦘕工。圖形於禁中。其優重如是。與相國裴公休友善。同激揚中。興教法事。八年。上章公歸故山。大行利濟。受益者多。僖宗令諸學士。撰玄師
【現代漢語翻譯】 現代漢語譯本： 因為不擅長用家鄉的方言講解經文，智玄（僧人名）就在象耳山誦讀《大悲咒》。夢中，有神僧為他截斷舌頭並更換了新的。第二天，他突然改說秦地的方言。武宗（李炎，840-846年）在位時，起初崇尚佛教，後來聽信了蠱惑之言，提議祭祀蓬萊山，並建造高臺以祈求得道成仙。雖然有諫官上疏勸諫，宰相也多次進言，但最終未能改變武宗的意願。於是，武宗下詔讓智玄與道教人士辯論，辯論神仙之術是否可以學會。皇帝又親手交給黃冠（道士）《老子》一書，讓他們討論『治理大國如同烹小魚』的道理，與黃冠們互相辯駁。智玄陳述了帝王治理國家之道和教化的根本，認為神仙之術只是山林隱士獨自享有的高尚事業，而且必須依靠前世的因緣，不適合君王。他的言辭如同河水傾瀉，辯論如同大海奔騰，長達數千言，聽者都為之震驚。左護軍仇士良、內樞密楊欽義，因為愛惜他的才能和辯才，擔心他會因此遭受貶斥的命運，於是暗中勸他向皇帝進獻祝堯的詩歌。智玄立刻寫成了五篇，最後一章寫道：『昇天本來就是昇天業，未必求仙便得仙。鶴背傾危龍背滑，君王且住一千年。』皇帝讀了詩后略有所悟。當他乘船進入湖湘一帶時，楊給事漢公巡視桂嶺，邀請智玄到開元佛寺。等到宣宗（李忱，846-859年）即位，楊漢公以內樞密使的身份統領左禁軍，因為擁立有功，請求恢復天竺佛教。宣宗下令楊漢公訪查智玄的軌跡，智玄回到了上國寶應寺。適逢壽昌節，智玄講經贊佛，皇帝賜給他紫色袈裟，任命他為三教首座。皇帝因為自己過去在藩邸居住過，建造了法干寺，下詔讓智玄居住在該寺的玉虛亭。大中三年（849年）誕辰，皇帝下詔讓諫議大夫李貽孫、給事中楊漢公與僧侶、道士一起列席討論，皇帝非常高興。於是上奏請求將天下被廢棄的寺廟基址都恢復重建，大興佛教寺廟，並命令畫工將智玄的畫像畫在宮中，他對智玄的優待和器重就是這樣。智玄與相國裴休關係友好，一同激勵和發揚中興佛教的事業。大中八年（854年），智玄上書請求回到故鄉，廣行善事，救濟百姓，受益的人很多。僖宗（李儇，873-888年）命令各位學士撰寫《玄師》。
【English Translation】 English version: Because he was not proficient in lecturing in his native dialect, Zhi Xuan (name of the monk) recited the Great Compassion Mantra on Elephant Ear Mountain. In a dream, a divine monk cut off his tongue and replaced it with a new one. The next day, he suddenly changed to speaking the Qin dialect. When Emperor Wuzong (Li Yan, 840-846) was in power, he initially revered Buddhism, but later listened to bewitching words and proposed to worship Penglai Mountain and build a high platform to pray for attaining immortality. Although remonstrating officials submitted memorials and the prime minister repeatedly advised, they ultimately failed to change Emperor Wuzong's mind. Therefore, Emperor Wuzong issued an edict for Zhi Xuan to debate with Taoist figures, debating whether the art of immortality could be learned. The emperor also personally gave the Taoists the book of Lao Tzu, asking them to discuss the principle of 'governing a large country is like cooking a small fish,' and they debated back and forth with the Taoists. Zhi Xuan stated the way of emperors governing the country and the foundation of education, believing that the art of immortality was merely a noble undertaking enjoyed solely by hermits in the mountains and forests, and it must rely on past karma, which was not suitable for the king. His words were like a river pouring down, and his debate was like the sea surging, lasting thousands of words, shocking all who heard it. Zuo Hujun (Left Protector General) Qiu Shiliang and Nei Shumi (Inner Secretariat) Yang Qinyi, because they cherished his talent and eloquence, and feared that he would suffer a fate of demotion, secretly advised him to present poems praising Yao to the emperor. Zhi Xuan immediately wrote five poems, the last chapter of which read: 'Ascending to heaven is originally the work of ascending to heaven, it is not certain that seeking immortality will lead to immortality. The back of a crane is precarious, and the back of a dragon is slippery, may the monarch stay for a thousand years.' The emperor understood the poem slightly after reading it. When he entered the Hunan area by boat, Yang Han Gong, the Yang Geishi (Attendant), inspected Guiling and invited Zhi Xuan to Kaiyuan Buddhist Temple. When Emperor Xuanzong (Li Chen, 846-859) ascended the throne, Yang Han Gong, as the Inner Secretariat, led the Left Imperial Guards, and because of his merit in supporting the enthronement, he requested the restoration of Indian Buddhism. Emperor Xuanzong ordered Yang Han Gong to search for Zhi Xuan's whereabouts, and Zhi Xuan returned to Shangguo Bao'en Temple. On the occasion of the Shouchang Festival, Zhi Xuan lectured on scriptures and praised the Buddha, and the emperor bestowed upon him a purple kasaya and appointed him as the head of the three religions. Because the emperor had resided in the princely residence in the past, he built the Fagan Temple and ordered Zhi Xuan to reside in the Yuxu Pavilion of the temple. On the birthday of the third year of Dazhong (849), the emperor ordered Li Yisun, the Jianyi Daifu (Adviser), and Yang Han Gong, the Geishizhong (Attendant), to discuss together with monks and Taoists, and the emperor was very pleased. Therefore, he requested that the sites of the abandoned temples in the world be restored and rebuilt, and that Buddhist temples be greatly developed, and he ordered painters to paint Zhi Xuan's portrait in the palace. Such was his favor and importance to Zhi Xuan. Zhi Xuan had a friendly relationship with Prime Minister Pei Xiu, and together they encouraged and promoted the cause of revitalizing Buddhism. In the eighth year of Dazhong (854), Zhi Xuan submitted a letter requesting to return to his hometown to do good deeds and relieve the people, and many people benefited. Emperor Xizong (Li Xuan, 873-888) ordered the scholars to write 'Master Xuan'.
號。賜悟達國師。玄陳讓不遂。乃乞歸九隴舊廬。于正月二十一日臥內。見所曾遊歷。聖境名跡。皆見在前。二月七日。聞空聲曰。必生凈土乃訊云。孰之語耶。空又應曰。佛也。七月中聞戶外有聲。逡巡一菩薩。降於庭前。漸迫玄身。叮嚀贊喻。勿以此苦為累也。言訖而沒。又於一夕有一珠。自玄左足下流去。苦楚萬端。諦視其珠中。明明有晁錯二字。乃知玄是袁盎也。曾因七國反。盎奏斬錯。以謝吳楚諸王。故為嬰撓耳。召弟子慈燈。附口上遺表。囑令棄屍。半飼魚腹。半㗖鳥獸。吾久與西方凈土有期。言訖。右脅面西而逝。
釋慧寂
姓葉。韶州須昌人。年十五。懇出家。父母不聽允。十七再求。堂親猶豫未決。其夜有白光二道。從曹溪發來。直貫其舍。時父母乃悟。是子至誠之所感也。寂乃斷左無名指。及小指。器藉跪致堂階曰。答謝劬勞。父母知不可留舍之。依南華寺通禪師削染。年十八營持道具。先見耽源。有所得。后參大溈山禪師。提誘哀之。棲泊十四五載而足跛。時號跛腳驅烏。凡於商攉。多示其相。時韋胄就寂請伽陀。乃將紙𦘕規圓相。圓圍下注云。思而知之落第二頭。不思而知。落第四首。乃封呈達。自爾有若干勢。以示學人。謂之仰山門風。海眾摳衣。得道者不可勝計。往往有神
【現代漢語翻譯】 現代漢語譯本： 悟達國師賜號。玄陳的請求沒有實現，於是請求回到九隴的舊居。在正月二十一日臥室內，看見曾經遊歷過的聖境名跡，都出現在眼前。二月七日，聽到空中傳來聲音說：『必定往生凈土。』於是詢問說：『是誰在說話？』空中又迴應說：『是佛。』七月中聽到門外有聲音，一會兒一個菩薩降落在庭前，漸漸靠近玄的身體，叮囑讚美，不要因為這痛苦而感到累贅。說完就消失了。又在一個晚上，有一顆珠子從玄的左腳下流走，痛苦萬分。仔細看那珠子中，明明有晁錯（西漢大臣）二字。才知道玄是袁盎（西漢大臣）轉世。曾經因為七國叛亂，袁盎上奏斬殺晁錯，以向吳楚諸王謝罪，所以才為此所困擾。召來弟子慈燈，附在口上留下遺表，囑咐將屍體丟棄，一半餵魚，一半喂鳥獸。我早就與西方凈土有約。說完，右脅朝西而逝。 釋慧寂 姓葉，是韶州須昌人。十五歲時，懇求出家，父母不同意。十七歲再次請求，堂親猶豫不決。那天晚上有兩道白光，從曹溪（地名，位於今廣東省韶關市）發出，直接貫穿他的家。當時父母才明白，這是兒子至誠所感。慧寂於是斷了左手的無名指和小指，用器皿盛著跪在堂階前說：『答謝父母的養育之恩。』父母知道留不住他，就讓他出家了。依止南華寺的通禪師剃度。十八歲時準備法器。先拜見耽源，有所領悟。后參拜大溈山（山名，位於今湖南省寧鄉縣）的禪師，禪師引導他。在那裡住了十四五年，腿瘸了。當時號稱『跛腳驅烏』。凡是在商攉（一種賭博遊戲）中，大多示現他的形象。當時韋胄就向慧寂請教伽陀（梵語，意為偈頌），慧寂就用紙畫了一個圓相，在圓圈下面寫道：『思而知之，落第二頭；不思而知，落第四首。』然後封好呈送給韋胄。從此以後有很多種方式，用來開示學人，稱為仰山門風。海眾僧人整理衣襟，得道的人數不勝數。常常有神蹟出現。
【English Translation】 English version: He was granted the title of National Teacher Wuda. Xuan Chen's request was not fulfilled, so he requested to return to his old residence in Jiulong. On the twenty-first day of the first month, while lying in his room, he saw the sacred sites and famous landmarks he had once visited, all appearing before him. On the seventh day of the second month, he heard a voice from the sky saying, 'You will surely be reborn in the Pure Land.' So he asked, 'Who is speaking?' The sky responded again, 'It is the Buddha.' In the seventh month, he heard a sound outside the door, and after a while, a Bodhisattva descended in the courtyard, gradually approaching Xuan's body, exhorting and praising him, telling him not to be burdened by this suffering. After speaking, he disappeared. One night, a pearl flowed from under Xuan's left foot, causing immense pain. Upon closer inspection, the characters 'Chao Cuo' (a minister of the Western Han Dynasty) were clearly visible in the pearl. Only then did he realize that Xuan was the reincarnation of Yuan Ang (a minister of the Western Han Dynasty). Because of the rebellion of the Seven Kingdoms, Yuan Ang had奏 (zòu, memorial to the emperor) to execute Chao Cuo to appease the kings of Wu and Chu, so he was troubled by this. He summoned his disciple Ci Deng, left a final memorial on his lips, and instructed him to discard his body, half to feed the fish and half to feed the birds and beasts. 'I have long had an appointment with the Western Pure Land.' After speaking, he passed away facing west on his right side. 釋慧寂 (Shì Huìjì) His surname was Ye, and he was from Xuchang in Shaozhou. At the age of fifteen, he earnestly requested to become a monk, but his parents did not agree. At seventeen, he requested again, and his relatives hesitated. That night, two beams of white light emanated from Caoxi (a place name, located in present-day Shaoguan City, Guangdong Province), directly penetrating his house. At that time, his parents realized that this was due to their son's sincerity. Huiji then cut off the ring finger and little finger of his left hand, placed them in a vessel, and knelt on the steps of the hall, saying, 'To repay the kindness of my parents in raising me.' His parents knew they could not keep him and allowed him to become a monk. He was tonsured by Chan Master Tong at Nanhua Temple. At the age of eighteen, he prepared Dharma implements. He first met Dan Yuan and gained some understanding. Later, he visited the Chan master of Dawei Mountain (a mountain name, located in present-day Ningxiang County, Hunan Province), who guided him. He stayed there for fourteen or fifteen years and became lame. At that time, he was known as 'Lame Crow Driver.' In gambling games, he often manifested his image. At that time, Wei Zhou asked Huiji for a gatha (Sanskrit, meaning verse), and Huiji drew a circle on paper, writing below the circle: 'Thinking and knowing falls to the second head; not thinking and knowing falls to the fourth head.' Then he sealed it and presented it to Wei Zhou. From then on, there were many ways to instruct students, which was called the Yangshan style. Countless monks adjusted their robes, and the number of those who attained enlightenment was countless. Miracles often occurred.
異之者。倏來忽去。人皆不測。後來追諡曰智通。塔號妙光。
釋僧妙
本住冀州。后居河東蒲坂。禁行精苦。聰慧夙成。遍覽群籍。尤通講論。而稟性謙退。喜慍不幹其抱。故每講下座。必合掌懺悔云。佛意難知。豈凡夫所測。今所說者。傳受先師。未敢專輒。乞大眾於斯法義。若是若非。佈施歡喜。時中解冠前彥。行隆端達。睹其虛己。皆服其德義。眾益從之。后住本鄉仁壽寺。聚徒集業。甚高名望。周太祖特加尊敬。大統年。時西域獻佛舍利。太祖以妙弘贊佛法。送令供養。因奉以頂戴。曉夜旋仰。經於一年。忽于中宵。放光滿室。螺旋出窗。漸延于外。須臾光照四遠。騰扇其焰。照屬天地。當有見者。謂寺家失火。競來救之。及睹神光。乃從金瓶而出。皆嘆未曾有。妙仰瞻靈相。涕泗交橫。乃燒香跪而啟曰。法界眾生。已睹聖蹟。伏願韜秘靈景。反寂歸空。於是光還螺旋。捲入瓶內。爾夜州治士女。燒香讚歎之聲。聞于數十餘里。寺有一僧。睡居房內。眾共喚之。惛惛不覺。竟不見光相。未幾便遇癘疾。咸言宿業所致。遂有感見之嗟。自妙之云亡。光不復現。
釋凈真
從松江興聖寺若平法師剃染。習賢首宗。嘉熙三年。游逝江諸剎。因錢塘江壩毀。江濤泛溢災民。師以偈呈安撫使
【現代漢語翻譯】 現代漢語譯本： 奇異之人，倏忽而來，忽然離去，人們都無法預測。後來追贈謚號為智通（智慧通達），塔號為妙光（奇妙的光芒）。 釋僧妙（僧妙法師） 原本住在冀州，後來居住在河東蒲坂。持戒修行精進刻苦，聰慧很早就顯現。廣泛閱讀各種書籍，尤其精通講解和論述。但是天性謙虛退讓，喜怒不影響他的心境。所以每次講經下座后，必定合掌懺悔說：『佛的意圖難以知曉，哪裡是凡夫所能測度的。現在所說的，是傳授自先前的老師，不敢擅自做主。懇請大眾對於這些佛法義理，無論是對是錯，都佈施歡喜。』當時在朝為官的賢士，行為高尚端正通達的人，看到他如此虛懷若谷，都佩服他的德行和義理，眾人更加敬從他。後來住在本鄉的仁壽寺，聚集門徒從事佛法事業，聲望很高。周太祖（宇文覺，557-559年）特別加以尊敬。大統年間（535-551年），當時西域進獻佛舍利，太祖因為僧妙弘揚讚美佛法，送給他供養。僧妙因此捧著佛舍利頂戴，日夜旋轉瞻仰。經過一年，忽然在半夜，放出光明充滿整個房間，光芒像螺旋一樣從窗戶出去，漸漸蔓延到外面。一會兒，光明照耀四方，騰躍閃耀，照亮天地。當時有看見的人，以為寺廟失火，爭著來救火。等到看見是神光，乃是從金瓶中發出，都讚歎從未有過。僧妙仰頭瞻仰靈異的景象，眼淚縱橫交錯，於是燒香跪下啟稟說：『法界眾生，已經看見聖蹟。伏願隱藏這奇妙的光景，返回寂靜歸於空無。』於是光明又像螺旋一樣，捲入瓶內。當晚州里的士女，燒香讚歎的聲音，幾十裡外都能聽到。寺里有一個僧人，睡在房間里，眾人一起叫他，昏昏沉沉不醒，竟然沒有看見光相。沒過多久就得了惡性傳染病。人們都說是前世的業報所致。於是有了感嘆看見與沒看見的說法。自從僧妙去世后，光明不再顯現。 釋凈真（凈真法師） 跟隨松江興聖寺的若平法師剃度出家，學習賢首宗。嘉熙三年（1239年），遊歷江浙一帶的各個寺廟。當時錢塘江的堤壩被毀壞，江水氾濫成災，師父用偈頌呈給安撫使。 English version: He was extraordinary, coming and going suddenly, unpredictable to all. Later, he was posthumously honored with the title Zhitong (Wisdom Penetration), and his pagoda was named Miaoguang (Wonderful Light). 釋僧妙 (Shi Sengmiao, Master Sengmiao) Originally residing in Jizhou, he later lived in Puban, Hedong. He was diligent and austere in upholding the precepts, and his intelligence manifested early. He extensively studied various texts, especially proficient in lecturing and debating. However, he was humble and modest by nature, and joy and anger did not disturb his composure. Therefore, every time after lecturing and descending from the seat, he would always put his palms together and repent, saying, 'The Buddha's intention is difficult to know, how can it be fathomed by ordinary people. What I have said now is transmitted from my former teachers, and I dare not act presumptuously. I beseech the assembly to bestow joy upon these Dharma teachings, whether they are right or wrong.' At that time, virtuous scholars in the court, those with noble conduct, uprightness, and understanding, admired his humility and were all convinced by his virtue and righteousness, and the masses respected and followed him even more. Later, he resided in Renshou Temple in his hometown, gathering disciples to engage in Buddhist activities, and his reputation was very high. Emperor Taizu of the Zhou Dynasty (Yuwen Jue, 557-559 AD) especially respected him. During the Datong era (535-551 AD), when the Western Regions presented Buddha's relics, Emperor Taizu, because Sengmiao propagated and praised the Buddha's Dharma, sent them to him for offering. Sengmiao therefore held the Buddha's relics on his head and circumambulated and venerated them day and night. After a year, suddenly in the middle of the night, light emanated, filling the entire room, and the light spiraled out of the window, gradually spreading outwards. In a short while, the light illuminated all directions, leaping and blazing, illuminating heaven and earth. Those who saw it at the time thought the temple was on fire and rushed to put out the fire. When they saw it was divine light, emanating from a golden vase, they all exclaimed that it had never happened before. Sengmiao looked up at the miraculous sight, tears streaming down his face, and then burned incense and knelt down to report, saying, 'Sentient beings in the Dharma realm have already seen the sacred traces. I humbly wish that you would conceal this wonderful scene, return to tranquility, and return to emptiness.' Thereupon, the light spiraled back and entered the vase. That night, the sounds of burning incense and praising from the gentry and women in the state could be heard for dozens of miles. There was a monk in the temple, sleeping in his room, and the people called him together, but he was drowsy and unaware, and did not see the light. Before long, he contracted a malignant epidemic. People all said it was due to his past karma. Thus, there was lamentation for those who saw and those who did not see. Since Sengmiao's passing, the light has not reappeared. 釋凈真 (Shi Jingzhen, Master Jingzhen) He was tonsured and ordained by Master Ruoping of Xingsheng Temple in Songjiang, and studied the Xianshou School. In the third year of Jiaxi (1239 AD), he traveled to various temples in the Jiangzhe area. At that time, the Qiantang River dam was destroyed, and the river flooded, causing disaster to the people. The master presented a verse to the Pacification Commissioner.
【English Translation】 He was extraordinary, coming and going suddenly, unpredictable to all. Later, he was posthumously honored with the title Zhitong (Wisdom Penetration), and his pagoda was named Miaoguang (Wonderful Light). 釋僧妙 (Shi Sengmiao, Master Sengmiao) Originally residing in Jizhou, he later lived in Puban, Hedong. He was diligent and austere in upholding the precepts, and his intelligence manifested early. He extensively studied various texts, especially proficient in lecturing and debating. However, he was humble and modest by nature, and joy and anger did not disturb his composure. Therefore, every time after lecturing and descending from the seat, he would always put his palms together and repent, saying, 'The Buddha's intention is difficult to know, how can it be fathomed by ordinary people. What I have said now is transmitted from my former teachers, and I dare not act presumptuously. I beseech the assembly to bestow joy upon these Dharma teachings, whether they are right or wrong.' At that time, virtuous scholars in the court, those with noble conduct, uprightness, and understanding, admired his humility and were all convinced by his virtue and righteousness, and the masses respected and followed him even more. Later, he resided in Renshou Temple in his hometown, gathering disciples to engage in Buddhist activities, and his reputation was very high. Emperor Taizu of the Zhou Dynasty (Yuwen Jue, 557-559 AD) especially respected him. During the Datong era (535-551 AD), when the Western Regions presented Buddha's relics, Emperor Taizu, because Sengmiao propagated and praised the Buddha's Dharma, sent them to him for offering. Sengmiao therefore held the Buddha's relics on his head and circumambulated and venerated them day and night. After a year, suddenly in the middle of the night, light emanated, filling the entire room, and the light spiraled out of the window, gradually spreading outwards. In a short while, the light illuminated all directions, leaping and blazing, illuminating heaven and earth. Those who saw it at the time thought the temple was on fire and rushed to put out the fire. When they saw it was divine light, emanating from a golden vase, they all exclaimed that it had never happened before. Sengmiao looked up at the miraculous sight, tears streaming down his face, and then burned incense and knelt down to report, saying, 'Sentient beings in the Dharma realm have already seen the sacred traces. I humbly wish that you would conceal this wonderful scene, return to tranquility, and return to emptiness.' Thereupon, the light spiraled back and entered the vase. That night, the sounds of burning incense and praising from the gentry and women in the state could be heard for dozens of miles. There was a monk in the temple, sleeping in his room, and the people called him together, but he was drowsy and unaware, and did not see the light. Before long, he contracted a malignant epidemic. People all said it was due to his past karma. Thus, there was lamentation for those who saw and those who did not see. Since Sengmiao's passing, the light has not reappeared. 釋凈真 (Shi Jingzhen, Master Jingzhen) He was tonsured and ordained by Master Ruoping of Xingsheng Temple in Songjiang, and studied the Xianshou School. In the third year of Jiaxi (1239 AD), he traveled to various temples in the Jiangzhe area. At that time, the Qiantang River dam was destroyed, and the river flooded, causing disaster to the people. The master presented a verse to the Pacification Commissioner.
趙端明曰。海沸江河水接連。居民沖蕩益憂煎。投身直入龍宮去。要止驚濤浪拍天。遂投身於海。三日而返。謂居民曰。我在龍宮說法。龍神聽受。此塘不復毀矣。語訖。復投于海。趙端明感其德。具聞于朝。來賜護國凈真法師。立祠于杭之會祠。
釋教亨
字虛明。濟州任城王氏子也。先有汴京慈濟寺僧福安。居任城有年。精修白業。緇素仰重。一日赴齋于芒山村。乃倚樹化去。是夕示夢于女弟馮自彭村。見其眾白馬而下。曰我生於西陳村王光道家。馮覺。語母及其子。三人夢皆同。詰旦至光道家詢之。其母劉氏。先夕亦夢安公求寄宿焉。是日果誕亨。乃拳右拇指。似不能伸。但瞬而未笑。次日有同業僧福廣福堅。聞而來謁。見即呼云。安兄無恙耶。亨熟視舉手。伸指而笑。其母嘗臥師于室中。若有人誦摩訶般若之聲。及睟。或以佛經酒杯試之。竟取經卷。素不茹葷血。見僧喜從之。遊人皆呼為安山主。故芒山村。乃以師事碑于石。紀其異。七歲出家。依州之崇覺寺圓和尚剃染。十三受大戒。遇苦瓜先生相之曰。此兒他日坐道場。必領僧萬指。年十五遊方。開鄭州普照寶法席之盛。於是荷錫。自汴發足寶公夜夢慶雲。如金芙蕖。繽紛亂墜。因語眾曰。吾十年無夢矣。今有此。是何祥也。翼日亨至。寶獨
異之師朝夕參叩。寶亦痛劄之。一日往雎陽。忽馬上憶擊竹因緣。疑情不散。如入禪定。將抵河津。渾無知覺。同行德滿呼曰。此河津也。亨驚。遂下馬悲喜交集。及歸涕以語寶公。寶曰。此僵人耳。切須更蘇。轉動始得。曾看日面佛公案否。曰兒時已念得。寶公笑曰。我只教你參諸方掉下底禪。但再參去。自有得力處。一日亨于云堂靜坐。忽聞打板聲。霍然證入。遂呈偈曰。日面月面。流星閃電。若更遲疑。面前著箭。咄。寶公曰。我謾汝不得也。師后出世乃五坐道場。若嵩山之戒壇。韶山之雲門。鄭州之普照。林溪之大覺。嵩山之法王。次因金國丞相夾谷清臣請。主中都潭柘。遷濟州普照。未幾忽方丈后叢林中。有一株亭亭高丈餘。而群鴉以次來巢。狀若浮圖。上下十二級。眾賀曰。和尚佛法愈大振乎。不十日。詔住慶壽寺。眾常萬人。三年繼主少林。法席大盛。無何師引去。乃倘徉于嵩少之間。或放歌。或長嘯。如是數年。一日忽覺四大弦緩。杜門堅坐。謝絕賓客。至金興定己卯七月十日。誡其眾曰。汝輩各自勤修。索浴說偈。
端坐而逝。年七十。坐夏五十有八。阇維。舍利無算。師自兒時。額有圓珠。涌現于皮間。至是爆然飛去。弟子分舍利。羅以建塔焉。
釋法忠
號牧庵。四明姚氏
【現代漢語翻譯】 現代漢語譯本 異之師父早晚都去參拜請教亨禪師（異之師：人名，亨禪師：人名）。寶公（寶公：人名，應為異之師的師父）也嚴厲地督促他。一天，亨禪師前往雎陽（雎陽：地名）。忽然在馬背上回憶起擊竹的因緣，心中的疑惑無法消除，如同進入禪定一般。將要抵達河津（河津：地名）時，完全沒有知覺。同行的德滿（德滿：人名）呼喊道：『這裡是河津啊！』亨禪師驚醒，於是下馬，悲喜交加。等到回去后，哭著把這件事告訴寶公。寶公說：『這是個僵死的人啊，必須讓他重新甦醒，轉動起來才行。你曾看過日面佛的公案嗎？』亨禪師說：『我小時候就已經念過了。』寶公笑著說：『我只是教你參究各處禪師掉下來的禪語，只要繼續參究下去，自然會有得力之處。』一天，亨禪師在云堂（云堂：禪堂）里，忽然聽到打板的聲音，頓時豁然開悟，於是呈上偈語說：『日面月面，流星閃電。若更遲疑，面前著箭。咄！』寶公說：『我騙不了你啊。』亨禪師後來出世弘法，先後在五個道場主持：嵩山（嵩山：山名）的戒壇、韶山（韶山：山名）的雲門（雲門：寺廟名）、鄭州（鄭州：地名）的普照（普照：寺廟名）、林溪（林溪：地名）的大覺（大覺：寺廟名）、嵩山的法王（法王：寺廟名）。之後因為金國（金國：朝代名，1115年-1234年）丞相夾谷清臣（夾谷清臣：人名）的邀請，主持中都（中都：地名，今北京）潭柘寺（潭柘寺：寺廟名），后又遷往濟州（濟州：地名）普照寺（普照寺：寺廟名）。不久，忽然在方丈室后的叢林中，長出一株高丈餘的樹，群鴉依次來此築巢，形狀如同浮屠（浮屠：佛塔），上下共十二級。眾人祝賀說：『和尚的佛法將更加發揚光大啊！』不到十天，朝廷下詔讓他住持慶壽寺（慶壽寺：寺廟名），寺中常有萬人。三年後，又接任少林寺（少林寺：寺廟名）住持，法席非常興盛。不久，亨禪師離去，便在嵩山和少室山（少室山：山名）之間倘徉，有時放聲歌唱，有時長聲呼嘯，如此過了數年。一天，忽然覺得四大假合之身衰敗，於是關門靜坐，謝絕賓客。到金興定己卯年七月初十（1219年），告誡他的弟子們說：『你們各自勤奮修行。』然後沐浴，說完偈語， 端坐而逝，享年七十歲，坐禪五十八年。火化后，得到無數舍利。亨禪師自幼時，額頭就有一顆圓珠，顯現在面板之間，到這時突然飛去。弟子們分取捨利，建造佛塔來供奉。 釋法忠（釋法忠：人名） 號牧庵（牧庵：法號），四明（四明：地名）姚氏（姚氏：姓氏）。
【English Translation】 English version Master Yi Zhi (Yi Zhi: name) paid respects and sought guidance from Chan Master Heng (Heng: name) morning and evening. Abbot Bao (Bao: name, likely Yi Zhi's teacher) also urged him sternly. One day, Chan Master Heng went to Juyang (Juyang: place name). Suddenly, on horseback, he recalled the circumstances of striking bamboo, and the doubt in his heart could not be dispelled, as if he had entered samadhi. As he was about to reach Hejin (Hejin: place name), he was completely unaware. His companion, De Man (De Man: name), called out, 'This is Hejin!' Chan Master Heng was startled, and then dismounted, overcome with mixed feelings of sorrow and joy. After returning, he tearfully told Abbot Bao about this. Abbot Bao said, 'This is a stiff person; he must be revived and set in motion. Have you ever read the case of the Sun-Faced Buddha?' Chan Master Heng said, 'I learned it when I was a child.' Abbot Bao smiled and said, 'I am only teaching you to investigate the Zen sayings dropped by various Zen masters. Just continue to investigate, and you will naturally gain strength.' One day, Chan Master Heng was in the cloud hall (cloud hall: meditation hall) when he suddenly heard the sound of the striking board, and he suddenly attained enlightenment. Thereupon, he presented a verse, saying, 'Sun face, moon face, shooting star, lightning flash. If you hesitate any longer, an arrow will strike you in the face. Hah!' Abbot Bao said, 'I cannot deceive you.' Chan Master Heng later emerged into the world to propagate the Dharma, presiding over five monasteries in succession: the ordination platform of Mount Song (Mount Song: mountain name), Yunmen (Yunmen: temple name) of Mount Shao (Mount Shao: mountain name), Puzhao (Puzhao: temple name) of Zhengzhou (Zhengzhou: place name), Dajue (Dajue: temple name) of Linxi (Linxi: place name), and Fawang (Fawang: temple name) of Mount Song. Later, at the invitation of Jia Gu Qing Chen (Jia Gu Qing Chen: name), the prime minister of the Jin Dynasty (Jin Dynasty: dynasty, 1115-1234), he presided over Tanzhe Temple (Tanzhe Temple: temple name) in Zhongdu (Zhongdu: place name, present-day Beijing), and later moved to Puzhao Temple (Puzhao Temple: temple name) in Jizhou (Jizhou: place name). Not long after, suddenly in the grove behind the abbot's room, a tree more than ten feet tall grew, and crows came to nest there in order, shaped like a stupa (stupa: pagoda), with twelve levels up and down. The crowd congratulated him, saying, 'The abbot's Dharma will become even more greatly flourishing!' In less than ten days, an imperial decree ordered him to reside at Qingshou Temple (Qingshou Temple: temple name), where there were often ten thousand people. Three years later, he succeeded as abbot of Shaolin Temple (Shaolin Temple: temple name), and the Dharma assembly was very prosperous. Before long, Chan Master Heng departed and wandered between Mount Song and Mount Shao (Mount Shao: mountain name), sometimes singing loudly, sometimes howling at length, for several years. One day, he suddenly felt that the four great elements of his body were weakening, so he closed his doors and sat in meditation, refusing guests. On the tenth day of the seventh month of the year Ji Mao of the Xingding era of the Jin Dynasty (1219), he admonished his disciples, saying, 'Each of you should diligently cultivate.' Then he bathed, recited a verse, and passed away peacefully in a seated posture, at the age of seventy, having spent fifty-eight years in meditation. After cremation, countless relics were obtained. From his childhood, Chan Master Heng had a round pearl on his forehead, appearing between the skin, which suddenly flew away at this time. The disciples divided the relics and built pagodas to enshrine them. 釋法忠 (Shi Fa Zhong: name) 號牧庵 (Hao Mu An: Dharma name), from the Yao family (Yao family: surname) of Siming (Siming: place name).
子也。十九試經得度。習天臺教。悟一心三觀之旨。后至龍門。觀水磨旋轉發明。述偈呈佛眼曰。轉大法輪。目前包裹。更問如何。水推石磨。佛眼曰。其中事作么生。忠曰澗下水長流。眼曰我有末後一句待分付汝。忠即掩耳而去。后至廬山。于同安枯樹中。絕食清坐。宣和間。湘潭大旱。禱弗應。忠躍入龍淵。呼曰。業畜當雨一尺。雨隨至。嘗居南嶽。每跨虎出遊。儒釋皆望塵而拜。上堂。我有一句子。不借諸聖口。不動自己舌。非聲氣呼吸。非情識分別。假使凈名杜口毗耶。釋迦掩室摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山棒。臨濟喝。若向牧庵門下。祇得一橛千種。言萬般說。祇要教君自家歇。一任大地虛空。七凹八凸。
釋道悟
號佛光。陜西蘭州冠氏子也。生即齒髮俱長。具大人相。年十六。力求出家。父母不聽。乃絕食幾死。遂舍入里中寺祝髮。閱二年。偶宿臨洮灣子店。夢梵僧。振聲喚覺。忽聞馬嘶。豁然大悟。喜不自勝。遂歸告母曰。某於途中拾一物。母問何物。師曰。無始來不見的。遂辭。欲參方去。母問汝將何之。答曰。水流須到海。鶴出白雲頭。先是熊耳山。有白雲海禪師。雖住古剎。不畜一徒。入或問何不擇一法嗣去。海曰芝蘭秀髮。獨出西秦。曰幾時至。海曰。行腳了
【現代漢語翻譯】 現代漢語譯本 子也。十九歲時通過考試獲得僧人資格，學習天臺宗的教義，領悟了一心三觀（一心即空、假、中三觀）的宗旨。後來到了龍門，看到水磨旋轉而有所啓發，作偈呈給佛眼禪師說：『轉大法輪，目前包裹。更問如何？水推石磨。』佛眼禪師問：『其中事作么生？』（這裡面是怎麼回事？）忠回答說：『澗下水長流。』佛眼禪師說：『我有末後一句待分付汝。』（我有一句最後的話要囑咐你。）忠立刻掩耳離去。後來到了廬山，在同安寺的枯樹中，斷食靜坐。宣和年間（1119-1125年），湘潭發生大旱，祈禱沒有應驗，忠跳入龍淵，呼喊道：『業畜當雨一尺。』（罪孽深重的畜生應該下雨一尺。）雨隨即降下。他曾經住在南嶽，每次騎著老虎出遊，儒生和僧人都望塵而拜。上堂說法時說：『我有一句子，不借諸聖口，不動自己舌，非聲氣呼吸，非情識分別。假使維摩詰（Vimalakirti）在毗耶離城（Vaishali）閉口不言，釋迦牟尼（Sakyamuni）在摩竭陀國（Magadha）掩室靜坐，也好像掩耳盜鈴，難免泄露天機。即使德山宣鑒（Deshan Xuanjian）用棒打，臨濟義玄（Linji Yixuan）大喝一聲，如果到了牧庵（Mu'an）門下，也只能得到一截千種。』千言萬語，只是要教你們自己歇息。任憑大地虛空，七凹八凸。
釋道悟
號佛光。陜西蘭州冠氏人。出生時牙齒和頭髮都已長成，具有大人的相貌。十六歲時，極力要求出家，父母不答應，於是絕食幾乎死去，最終捨身進入村裡的寺廟剃度。過了兩年，偶然住在臨洮灣子店，夢見梵僧，大聲呼喚而醒來，忽然聽到馬嘶鳴，豁然大悟，喜不自勝。於是回家告訴母親說：『某在途中拾一物。』母親問是什麼東西，道悟說：『無始來不見的。』於是告辭，想要去參訪各地。母親問你要去哪裡，回答說：『水流須到海，鶴出白雲頭。』先前在熊耳山，有位白雲海禪師，雖然住在古老的寺廟裡，卻不收一個徒弟。有人問他為什麼不選擇一個法嗣，海禪師說：『芝蘭秀髮，獨出西秦。』問什麼時候到，海禪師說：『行腳了（雲遊四方）。』
【English Translation】 English version Zi Ye. At the age of nineteen, he passed the examination to become a monk, studied the teachings of the Tiantai school, and understood the essence of the Three Contemplations in One Mind (the one mind is the three contemplations of emptiness, provisional existence, and the middle way). Later, he went to Longmen, where he was inspired by the rotating water mill and presented a verse to Zen Master Foyan (Buddha Eye) saying: 'Turning the great Dharma wheel, wrapped in front of the eyes. What more to ask? Water pushes the stone mill.' Zen Master Foyan asked: 'What's going on inside?' Zhong replied: 'The water flows long under the ravine.' Zen Master Foyan said: 'I have a final word to entrust to you.' Zhong immediately covered his ears and left. Later, he went to Mount Lu, where he fasted and sat in meditation among the dead trees of Tongan Temple. During the Xuanhe period (1119-1125), there was a severe drought in Xiangtan, and prayers were not answered. Zhong jumped into the Dragon Abyss and shouted: 'The karma-laden beast should rain one foot.' Rain immediately fell. He once lived in Nanyue, and every time he rode a tiger on a tour, Confucian scholars and monks would worship from afar. When he ascended the Dharma hall to preach, he said: 'I have a sentence that does not borrow the mouths of the sages, nor move my own tongue, nor is it sound, breath, or emotional discrimination. Even if Vimalakirti (Vimalakirti) kept silent in Vaishali (Vaishali), and Sakyamuni (Sakyamuni) sat in seclusion in Magadha (Magadha), it would be like covering one's ears to steal a bell, inevitably revealing the secrets of heaven. Even if Deshan Xuanjian (Deshan Xuanjian) used a stick and Linji Yixuan (Linji Yixuan) shouted, if they came to Mu'an's (Mu'an) door, they would only get a piece of a thousand kinds.' Thousands of words, just to teach you to rest yourselves. Let the earth and the void be uneven.
釋道悟 (Shi Daowu)
Also known as Foguang (Buddha Light). He was from Guanshi, Lanzhou, Shaanxi. He was born with teeth and hair already grown, possessing the appearance of an adult. At the age of sixteen, he strongly requested to become a monk, but his parents refused. So he fasted almost to death, and finally gave himself to the temple in the village to be tonsured. After two years, he happened to stay at the Wanzi Inn in Lintao, and dreamed of a Brahmin monk who woke him up with a loud shout. Suddenly he heard a horse neighing, and he suddenly realized the truth, overjoyed. So he went home and told his mother: 'I picked up something on the way.' His mother asked what it was, and Daowu said: 'Never seen since the beginning.' So he said goodbye, wanting to visit various places. His mother asked where he was going, and he replied: 'Water flows must reach the sea, cranes come out of the white clouds.' Previously, there was a Zen Master Baiyun Hai (White Cloud Sea) on Xiong'er Mountain, who, although living in an ancient temple, did not accept a single disciple. Someone asked him why he didn't choose a Dharma heir, and Zen Master Hai said: 'The orchids are beautiful, unique to Western Qin.' Asked when he would arrive, Zen Master Hai said: 'Wandering around.'
也。師腰包將至。海命侍者鳴鐘集眾。曰我關西弟子來也。然此寺原是郭子儀所建。今渠自來住持。汝當迎之。師方入門。海遙見便云。相公來何暮也。師進前曰。諾。海大笑。竟授與衣法。令繼其席。自即退隱寺側。先有群盜踞劫。民受其害。或請海捕之。海曰。非老僧所能也。不久郭公至。必自捕也。民弗解其說。后師居寺方三日。乃率眾往擒。盡縳之。破其穴。將欲盡誅。賊哀乞命師從容謂曰。汝劫財物。傷人命。分當死矣。今汝乞命。獨不念彼命乎。賊叩首流血。愿從三寶。戒誓不為非。師為說偈剃髮釋之。自是路不拾遺者。數十年人。始信師實郭令公之再來也。宋大定二十四年。海公歿。師方出主鄭州普照。又遷三鄉竹閣庵。身著白衣。跨黃犢吹短笛游于洛中。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中去。道我非凡非聖耶。卻向毗盧頂上。別有行處。泰和五年。于臨洮大勢寺結夏。闡圓覺經。謂眾曰。此席將半。吾當行矣。五月十二日晚小參。為眾談第一義。晨興。呼侍僧曰。我病覓藥去。侍僧將出門。師已蛻矣。上有五色祥雲。盤結似蓋。紅光如日。彌塞四維。三日不散。世壽五十五。僧臘三十有九。弟子舉全身建塔焉。
釋真凈
字如庵。云間華亭姚氏子也。母朱氏。夢月
【現代漢語翻譯】 現代漢語譯本： 也。師父的腰牌將要到了。海禪師命令侍者敲鐘召集眾人，說：『我關西的弟子要來了。』然而這座寺廟原本是郭子儀（唐朝名將）所建，現在他親自來住持，你們應當迎接他。師父剛入門，海禪師遠遠看見便說：『相公來得太晚了。』師父上前說：『是。』海禪師大笑，最終將衣缽傳授給他，讓他繼承自己的位置，自己則退隱到寺廟旁邊。先前有一群盜賊佔據此地搶劫，百姓深受其害，有人請求海禪師逮捕他們。海禪師說：『這不是老僧所能做到的。不久郭公（指郭子儀）到了，自然會親自逮捕他們。』百姓不理解他的話。後來師父居住在寺廟才三天，就率領眾人前去擒拿盜賊，全部捆綁起來，搗毀他們的巢穴，將要全部誅殺。盜賊哀求饒命，師父從容地說：『你們搶劫財物，傷害人命，按理應當處死。現在你們乞求饒命，難道不念及那些被你們傷害的人的性命嗎？』盜賊叩頭流血，願意皈依三寶，發誓不再作惡。師父為他們講解佛法，剃度出家，釋放了他們。從此以後，路上沒有人會拾取遺失的財物。幾十年后，人們才相信師父確實是郭令公（郭子儀的尊稱）的再次轉世。 宋朝大定二十四年（1184年），海禪師去世。師父當時正在鄭州普照寺擔任住持，後來又遷到三鄉竹閣庵。他身穿白衣，騎著黃牛，吹著短笛，在洛陽一帶遊玩。他曾經說：『說我是凡人嗎？我曾經從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？卻在毗盧（毗盧遮那佛，意為光明遍照）頂上，另有去處。』泰和五年（1205年），在臨洮大勢寺結夏安居，宣講《圓覺經》。他對眾人說：『這次講經快要結束了，我就要走了。』五月十二日晚上小參，為大家講述第一義諦。早晨起來，呼喚侍僧說：『我生病了，要去找藥。』侍僧剛要出門，師父已經圓寂了。天上有五色祥雲，盤結如蓋，紅光如日，瀰漫四方，三天不散。世壽五十五歲，僧臘三十九年。弟子們將他的全身建塔安葬。 釋真凈（僧人名） 字如庵。云間華亭姚氏之子。母親朱氏，夢見月亮進入懷中，於是生下了他。
【English Translation】 English version: Also. The Master's waist badge was about to arrive. Zen Master Hai ordered the attendant to ring the bell and gather the crowd, saying, 'My disciple from Guānxi is coming.' However, this temple was originally built by Guo Ziyi (a famous general of the Tang Dynasty), and now he is coming to be the abbot himself, you should welcome him.' As soon as the Master entered the gate, Zen Master Hai saw him from afar and said, 'Why is the Chancellor so late in coming?' The Master stepped forward and said, 'Yes.' Zen Master Hai laughed and finally passed on the robe and bowl to him, letting him inherit his position, while he himself retired to the side of the temple. Previously, a group of bandits occupied this place and robbed, and the people suffered greatly. Some people asked Zen Master Hai to arrest them. Zen Master Hai said, 'This is not something this old monk can do. Soon Duke Guo (referring to Guo Ziyi) will arrive and will naturally arrest them himself.' The people did not understand his words. Later, the Master lived in the temple for only three days before leading the crowd to capture the bandits, tying them all up, destroying their nests, and preparing to execute them all. The bandits begged for mercy, and the Master said calmly, 'You rob property and harm lives, and you should be put to death according to reason. Now you beg for mercy, don't you think of the lives of those you have harmed?' The bandits kowtowed and bled, willing to take refuge in the Three Jewels and vowed not to do evil again. The Master explained the Dharma to them, ordained them as monks, and released them. From then on, no one would pick up lost property on the road. Decades later, people believed that the Master was indeed the reincarnation of Duke Guo (the respectful title of Guo Ziyi). In the twenty-fourth year of the Dading era of the Song Dynasty (1184 AD), Zen Master Hai passed away. The Master was then serving as the abbot of Puzhao Temple in Zhengzhou, and later moved to Zhuge Nunnery in Sanxiang. He wore white clothes, rode a yellow ox, and played a short flute, traveling around Luoyang. He once said, 'Do you say I am an ordinary person? I once came from the position of a saint. Do you say I am a saint? I am going to the position of an ordinary person again. Do you say I am neither ordinary nor a saint? But on the top of Vairocana (Vairocana Buddha, meaning light that shines everywhere), there is another place to go.' In the fifth year of the Taihe era (1205 AD), he settled down at Dasheng Temple in Lintao to observe the summer retreat, expounding the Yuanjue Sutra. He said to the crowd, 'This lecture is coming to an end, and I am about to leave.' On the evening of the twelfth day of the fifth month, he gave a small lecture to everyone, explaining the first principle. In the morning, he called the attendant and said, 'I am sick and need to find medicine.' As soon as the attendant was about to go out, the Master had already passed away. There were five-colored auspicious clouds in the sky, coiled like a canopy, and red light like the sun, filling the four directions, and it did not dissipate for three days. He lived to be fifty-five years old, and had been a monk for thirty-nine years. The disciples built a pagoda to bury his whole body. Shi Zhenjing (name of a monk) His courtesy name was Ruan. He was the son of the Yao family of Huating in Yunjian. His mother, Zhu, dreamed of the moon entering her womb, and then she gave birth to him.
自海升。墮於懷。覺而有娠。及誕時。瑞光滿室。有異僧過。指謂其母曰。此兒海月法師再來也。九歲依化城寺明凈志法師。授法華經。歷耳成誦。十六得度。博究諸乘。夙慧頓發乃以性學自許。首謁杭之廣福雲夢澤公。聞無極度法師。化聲大振。遂造其室。盡得其學。元大德住海鹽德藏。其寺方圮。凈竭力扶樹。眾散復聚。田為豪門所奪。復歸。不數年翕然成舊式也。至治遷松江超果。泰定乙丑。元相晚歡。舉住下竺。居七䆊。講席不倦。辟寺前之徑。高大其門。書佛國山以揭之。至順辛未。上竺湛堂澄公。以老告休。舉凈自代。先是凈因疾晝𥨊。夢白衣大士。持金瓶水。灌其口曰。汝勿憂。非久自愈矣。叩以未來休咎。示云汝卻後二年。當避喧大樹之下。覺疾果差。切疑避喧樹下。非入滅之讖耶。及乎澄舉住上竺至見𥨊堂西有大樹。堂匾曰靜處。始悟夢之所示。由是殫心弘法。學者常數千指。元主慕其道。賜佛心弘辯之號。及金紋紫伽黎衣。未幾示疾。書偈而逝。閱世七十有二。坐五十有六夏。阇維。得舌根頂骨不壞。舍利五色。
釋弘濟
字同舟。別號天岸。越之餘姚人。姓姚。幼孤從里之寶積寺舜田滿和尚出家。丱時駿發絕倫。滿授以法華經。輒成誦。年十六。持四分律。躓步之間。不敢違越繩
【現代漢語翻譯】 現代漢語譯本： 自海升（法師名）出生時，曾墮入母親的懷中。母親因此懷孕，生產時，祥瑞的光芒充滿整個房間。有奇異的僧人經過，指著他的母親說：『這個孩子是海月法師轉世。』九歲時，他依止化城寺的明凈志法師，學習《法華經》，聽過就能背誦。十六歲時剃度出家，廣泛研究各種佛教經典，天資聰穎，很快就領悟了佛法的精髓，並以研究心性之學自許。他首先拜訪了杭州廣福寺的雲夢澤公，聽說無極度法師的聲名遠揚，於是前往拜訪，盡得其學。元朝大德年間（1297-1307）他住在海鹽德藏寺，當時寺廟破敗不堪，他竭盡全力扶持修繕，使四散的僧眾重新聚集。被豪門奪走的田產，也被他設法要了回來。沒過幾年，寺廟就恢復了舊貌。至治年間（1321-1323）他遷往松江超果寺。泰定二年（1325），元朝宰相晚歡推薦他住持下竺寺，他在那裡住了七年，講經說法從不懈怠。他開闢了寺廟前的小路，加高了寺門，並題寫『佛國山』三個字懸掛于門上。至順辛未年（1331），上竺寺的湛堂澄公年老告退，大家推舉海升接替住持。在此之前，海升因為生病白天睡覺，夢見白衣大士手持金瓶，用瓶中的水灌入他的口中，並說：『你不要憂愁，不久就會痊癒。』他詢問未來的吉兇，白衣大士暗示說：『你兩年後，應當避開喧囂，到大樹下。』醒來后，他的疾病果然痊癒。他深切懷疑『避喧樹下』，是不是預示著他將要圓寂。等到澄公推薦他住持上竺寺，他看到𥨊堂西邊有一棵大樹，殿堂的匾額上寫著『靜處』，這才明白夢中的啟示。從此他竭盡心力弘揚佛法，前來學習的人常常有數千之多。元朝皇帝仰慕他的德行，賜予他『佛心弘辯』的稱號，以及金紋紫伽黎袈裟。不久之後，他示現疾病，寫下偈語后圓寂。享年七十二歲，僧臘五十六年。火化后，得到舌根和頂骨不壞，舍利五色。
釋弘濟（法師名）
字同舟，別號天岸，越州餘姚人，俗姓姚。幼年喪父，跟隨同鄉寶積寺的舜田滿和尚出家。年少時就聰敏過人，滿和尚教他《法華經》，他很快就能背誦。十六歲時，他持守《四分律》，即使是走路，也不敢違背戒律。
【English Translation】 English version: Hai Sheng (name of the Dharma master) fell into his mother's arms at birth. His mother became pregnant as a result, and when he was born, auspicious light filled the room. A strange monk passed by and pointed to his mother, saying, 'This child is the reincarnation of Dharma Master Hai Yue.' At the age of nine, he followed Dharma Master Ming Jing Zhi of Huacheng Temple, studying the Lotus Sutra, which he could recite after hearing it once. At the age of sixteen, he was ordained as a monk, extensively studying various Buddhist scriptures. With his innate intelligence, he quickly grasped the essence of the Dharma and devoted himself to the study of the nature of mind. He first visited Yun Meng Ze Gong of Guangfu Temple in Hangzhou, and hearing of the great reputation of Dharma Master Wu Ji Du, he went to visit him and fully received his teachings. During the Dade era (1297-1307) of the Yuan Dynasty, he resided at Dezang Temple in Haiyan. At that time, the temple was dilapidated, and he made every effort to support and repair it, causing the scattered monks to gather again. The fields that had been seized by powerful families were also recovered by him. In just a few years, the temple was restored to its former state. During the Zhizhi era (1321-1323), he moved to Chaoguo Temple in Songjiang. In the second year of the Taiding era (1325), Yuan Dynasty Chancellor Wan Huan recommended him to be the abbot of Xiazhu Temple. He lived there for seven years, tirelessly lecturing on the scriptures. He opened up the path in front of the temple, raised the height of the temple gate, and inscribed the words 'Buddhist Land Mountain' to hang on the gate. In the Xinwei year of the Zhishun era (1331), Abbot Zhan Tang Cheng Gong of Shangzhu Temple retired due to old age, and everyone recommended Hai Sheng to take over as abbot. Prior to this, Hai Sheng had been sleeping during the day due to illness, and he dreamed of the White-Robed Great Being (Avalokiteśvara), holding a golden bottle and pouring water from the bottle into his mouth, saying, 'Do not worry, you will soon recover.' He inquired about future fortune and misfortune, and the White-Robed Great Being hinted, 'Two years from now, you should avoid the noise and go under a large tree.' Upon waking up, his illness was indeed cured. He deeply suspected that 'avoiding the noise under a tree' was a prediction of his impending parinirvana. When Cheng Gong recommended him to be the abbot of Shangzhu Temple, he saw a large tree west of the meditation hall, and the plaque on the hall read 'Quiet Place.' Only then did he understand the revelation in the dream. From then on, he devoted himself to propagating the Dharma, and there were often thousands of people who came to study. The Yuan Dynasty emperor admired his virtue and bestowed upon him the title 'Buddha-Mind Eloquent' and a gold-patterned purple kasaya. Not long after, he manifested illness and passed away after writing a verse. He lived to the age of seventy-two, with fifty-six years as a monk. After cremation, his tongue root and skull remained intact, and the sariras were of five colors.
Shi Hong Ji (name of the Dharma master)
His courtesy name was Tong Zhou, and his alias was Tian An. He was from Yuyao in Yuezhou, with the surname Yao. He lost his father at a young age and became a monk under the Venerable Shun Tian Man of Baoji Temple in his hometown. He was exceptionally intelligent from a young age. Venerable Man taught him the Lotus Sutra, which he quickly memorized. At the age of sixteen, he upheld the Four-Part Vinaya, and even when walking, he dared not violate the precepts.
尺。已而嘆曰。戒固不可緩。而精研教乘。以資行解。又可后乎。於是往鄞。依半山全法師。習臺教。久之悉通其旨。嘗修法華金光明凈土等懺。一日于定中。彷彿睹四明尊者。付以犀角如意。自是談辯日溢。若河懸泉涌。了無留滯。元泰定元年出世。住萬壽圓覺。明年鹽官海岸毀。居民朝夕惴惴。恐為魚鱉之宅。元丞相脫歡甚憂之。乃禱觀音大士于上竺。命濟即。海岸。建水陸大齋。入慈心三昧。取海沙誦大悲陀羅尼。帥眾遍撒其處。凡足跡所及。岸皆復固。人稱神焉。天曆遷集。慶顯慈二寺。適當歲儉。退處別室。蘇人聘興大德萬壽寺。閱六寒暑。寺告成。至正五年。宣政請主會稽之圓通。居四載。還寶積。七年元主降旨。命主杭之普福。濟堅臥不起。書偈而逝。閱世八十有六。坐七十有一夏。越七日。顏如生。眾以陶器葬里之蛾眉山松花塢。
釋蒙潤
字玉岡。嘉禾之海鹽人。姓顧。父敏。隱君子也。母孫氏。古源清法師之甥女。娠及誕。俱感異夢。潤年十四。依古源於郡之白蓮。方禮伽藍神。土偶皆仆。一眾驚異。古源命從祥公祝髮進具。源授以天臺止觀。金剛錍十不二門諸書。即能了大意。會古源歸寂。乃事竹堂傳法師。因苦學嬰奇疾。修請觀音懺。七七日。既獲靈應。疾愈而心倍明利。湛堂
【現代漢語翻譯】 現代漢語譯本： 尺法師後來感嘆道：『持戒修行固然不可鬆懈，但深入研究佛法教義，以輔助修行和理解，又怎麼能延緩呢？』於是前往鄞地，依止半山全法師，學習天臺宗的教義。很久之後，完全通曉了其中的要旨。他曾修習《法華懺》、《金光明懺》、《凈土懺》等懺法。一天在禪定中，彷彿看見四明尊者，授予他犀角如意。從此以後，他的談論和辯才日益增長，如同河水懸掛，泉水涌出，毫無阻礙。元泰定元年（1324年）出世，住持萬壽圓覺寺。第二年，鹽官的海岸被摧毀，居民們日夜擔憂，恐怕成為魚鱉的住所。元朝丞相脫歡非常憂慮這件事，於是在上竺寺祈禱觀音大士，命令濟法師前往海岸，建立水陸大齋。濟法師進入慈心三昧，取海沙誦持《大悲陀羅尼》，率領眾人遍灑在海岸各處。凡是他的足跡所到之處，海岸都恢復穩固。人們稱他為神。天曆年間，遷往集慶顯慈寺和慶顯慈寺。正逢年歲荒歉，於是退居到別室。蘇州人聘請他住持興大德萬壽寺，經過六年時間，寺廟建成。至正五年（1345年），宣政院請他主持會稽的圓通寺，住了四年。之後回到寶積寺。至正七年（1347年），元朝皇帝下旨，命令他主持杭州的普福寺，濟法師堅決臥床不起，寫下偈語后圓寂。享年八十六歲，僧臘七十一年。七天之後，面容如生。眾人用陶器將他安葬在里之蛾眉山松花塢。
釋蒙潤法師
字玉岡，嘉禾海鹽人，姓顧。父親顧敏，是位隱士。母親孫氏，是古源清法師的外甥女。懷孕和出生時，都有奇異的夢兆。蒙潤十四歲時，跟隨古源法師在郡的白蓮寺。當禮拜伽藍神時，所有的泥土塑像都倒了，眾人驚異。古源法師命祥公為他剃度，並授具足戒。古源法師傳授給他天臺宗的《止觀》、《金剛錍》、《十不二門》等書籍，他立刻就能理解其中的大意。恰逢古源法師圓寂，於是侍奉竹堂傳法師。因為刻苦學習而得了奇怪的疾病，於是修習請觀音懺，四十九天後，獲得了靈驗，疾病痊癒，心智更加明亮敏銳。湛堂
【English Translation】 English version: Master Chi sighed, 'Adherence to precepts should not be relaxed, but neither should the profound study of the teachings, which aids in practice and understanding, be delayed.' He then went to Yin and relied on Dharma Master Quan of Banshan to study the Tiantai teachings. After a long time, he fully understood their essence. He practiced repentance rituals such as the Lotus Sūtra Repentance, the Golden Light Sūtra Repentance, and the Pure Land Repentance. One day, in meditation, he vaguely saw Venerable Siming bestow upon him a rhinoceros horn ruyi (scepter). From then on, his discourse and eloquence increased daily, like a hanging river and gushing spring, without any hindrance. In the first year of the Taiding era of the Yuan Dynasty (1324), he emerged to the world and resided at Wanshou Yuanjue Monastery. The following year, the coastline of Yanguan was destroyed, and the residents were anxious day and night, fearing that their homes would become the dwelling place of fish and turtles. The Yuan Dynasty Chancellor Tuohuan was very worried about this, so he prayed to Great Compassion Guanyin Bodhisattva at Shangzhu Monastery and ordered Master Ji to go to the coast and establish a grand Water and Land Retreat. Master Ji entered the Samadhi of Loving-kindness, took sea sand, and recited the Great Compassion Dhāraṇī, leading the assembly to sprinkle it all over the coast. Wherever his footprints reached, the shore was restored and solidified. People called him a divine being. During the Tianli era, he moved to Jiqing Xianci Monastery and Qingxianci Monastery. At that time, there was a famine, so he retreated to a separate room. The people of Suzhou invited him to reside at Xingdade Wanshou Monastery. After six years, the monastery was completed. In the fifth year of the Zhizheng era (1345), the Xuanzheng Yuan requested him to preside over Yuantong Monastery in Kuaiji, where he stayed for four years. Then he returned to Baoji Monastery. In the seventh year of the Zhizheng era (1347), the Yuan emperor issued an edict ordering him to preside over Pufu Monastery in Hangzhou. Master Ji firmly refused and remained in bed, passing away after writing a verse. He lived for eighty-six years, with seventy-one years as a monk. Seven days later, his face was as if he were alive. The assembly buried him in a pottery urn at Songhuawu on Mount Emei in the village.
Master Mengrun
His courtesy name was Yugang. He was from Haiyan in Jiahe, with the surname Gu. His father, Gu Min, was a recluse. His mother, Lady Sun, was the niece of Dharma Master Guyuan Qing. Both her pregnancy and his birth were accompanied by extraordinary dreams. At the age of fourteen, Mengrun followed Dharma Master Guyuan at Bailian Monastery in the prefecture. When they were bowing to the Gārava Devatā (guardian deity of the monastery), all the clay statues fell, astonishing the assembly. Dharma Master Guyuan ordered Venerable Xiang to shave his head and ordain him. Dharma Master Guyuan transmitted to him the Tiantai teachings of Śamatha-Vipassanā, the Vajra Needle, and the Ten Non-Dual Gates, which he immediately understood the main ideas of. Coincidentally, Dharma Master Guyuan passed away, so he served Dharma Master Zhutang Chuan. Because of his diligent study, he contracted a strange illness. He practiced the Guanyin Repentance for forty-nine days and received a miraculous response. His illness was cured, and his mind became even brighter and sharper. Zhantang
澄公來蒞南竺。潤居第一座。無何出世。主海鹽之當湖德藏。夏講法華。眾常千指。屠酤為之易業。遷演福。宗風益振。六年退院事。高臥于龍井風篁嶺之白蓮庵。以下竺寺方災。惟普賢殿。巋然荊棘瓦礫中。因慨然謂眾曰。茲寺成於慈雲。今殿尚存。則祖師之願力有在矣。乃為次第葺治而新之。聽夕演說無倦。率眾修法華三昧。感普賢放光。現諸瑞相。居三䆊。一日呼門弟子實法明䇿等。示止觀安心之旨。已而告曰。吾生緣殆盡。茲惟其時。驟稱佛號數百聲。泊然而化。
釋惟則
字天真。姓費。吳興人。父君澤。母沈氏。夢異僧分衛。覺而有娠。及誕。異香襲人。其父卒。隨母適秦川澉上髫年志求出家。禮本郡祐福高林壽公為師。十六歲受具。二十三首謁楚石琦公。次謁千巖長公。無見睹公。無用寬公等。一十八人。皆因緣不契。后之匡廬。聞無極源者。乃雪巖欽禪師之子。年已百歲。獨坐茅庵。終日不語。師徑造之。值源廁上。乃趨問云。如何是祖師西來意。被擒住云。道道。師于言下釋然頓悟。但搖手而已。源曰。子有所得耶。疾答之云。何得之有。源又云。子作道理耶。師拂袖而出。自是機辯瀾翻。有不可嬰之鋒。遂服勤月餘。日益玄奧。諸方聞而咸畏服之。靈隱平山林公招致。俾掌藏鑰。后
【現代漢語翻譯】 現代漢語譯本： 澄公（法號）來到南竺（地名），住在第一座禪房。不久之後，便出世弘法，主持海鹽縣的當湖德藏寺。夏天講授《法華經》，聽眾常常超過千人。以屠宰和賣酒為業的人，都因此改變了職業。後來遷往演福寺，宗風更加興盛。六年之後，退居寺院事務，在高臥于龍井風篁嶺的白蓮庵。當時下竺寺遭遇火災，只有普賢殿巍然屹立在荊棘瓦礫之中。於是感慨地對眾人說：『這座寺廟是慈雲（法號）所建成的，現在殿宇尚存，那麼祖師的願力還在啊。』於是就依次修繕治理，使之煥然一新。早晚不停地演說佛法，帶領眾人修習法華三昧，感應到普賢菩薩放光，顯現各種瑞相。住了三年之後，有一天，呼喚門下弟子實法、明䇿等人，開示止觀安心的宗旨。之後說道：『我此生的因緣大概要盡了，現在正是時候。』隨即高聲唸誦佛號數百聲，安詳地圓寂了。
釋惟則（法號） 字天真，姓費，吳興（地名）人。父親費君澤，母親沈氏。夢見奇異的僧人前來乞食，醒來后就懷孕了。等到出生時，有奇異的香味充滿房間。他的父親去世后，跟隨母親改嫁到秦川澉上。年幼時就立志出家，拜本郡祐福高林寺的壽公為師。十六歲時受具足戒。二十三歲時，首先拜訪楚石琦公（法號），接著拜訪千巖長公（法號）、無見睹公（法號）、無用寬公（法號）等十八人，都因為因緣不契合。後來前往匡廬（地名），聽說無極源（法號）是雪巖欽禪師（法號）的兒子，年齡已經一百歲，獨自坐在茅草菴中，整天不說話。惟則直接去拜訪他，正好遇到無極源在廁所里，於是上前問道：『如何是祖師西來意？』無極源一把抓住他說：『說！說！』惟則在言下豁然頓悟，只是搖了搖手。無極源問：『你有所得嗎？』惟則趕緊回答說：『有什麼可得的？』無極源又問：『你是在作道理嗎？』惟則拂袖而去。從此以後，機鋒辯才如潮水般涌動，具有不可抵擋的鋒芒。於是服侍無極源一個多月，日益玄妙深奧。各方聽說后都感到畏懼和佩服。靈隱寺的平山林公邀請他前去，讓他掌管藏經的鑰匙。後來
【English Translation】 English version: Venerable Cheng came to Nan Zhu (place name). He resided in the first seat. Before long, he emerged to propagate the Dharma, presiding over the De Zang Monastery in Danghu, Haiyan County. In the summer, he lectured on the Lotus Sutra, with audiences often exceeding a thousand. Butchers and wine sellers changed their professions because of it. Later, he moved to Yanfu Monastery, and the influence of his school flourished even more. After six years, he retired from the monastery affairs and lived in seclusion at the White Lotus Hermitage on Fenghuang Ridge in Longjing. At that time, Xia Zhu Monastery suffered a fire, with only the Samantabhadra Hall standing tall amidst thorns and rubble. He then said to the assembly with emotion, 'This monastery was built by Ci Yun (Dharma name). Now that the hall still exists, the vow of the patriarch is still present.' So he repaired and renovated it in order, making it brand new. He lectured tirelessly morning and evening, leading the assembly to practice the Lotus Samadhi. He sensed Samantabhadra Bodhisattva emitting light, manifesting various auspicious signs. After living there for three years, one day, he called his disciples Shi Fa, Ming Ce, and others, and instructed them on the principles of cessation and contemplation for pacifying the mind. Then he said, 'The conditions of my life are probably exhausted, now is the time.' Immediately, he chanted the Buddha's name hundreds of times and passed away peacefully.
釋惟則 (Shi Weize) (Dharma name) His courtesy name was Tianzhen, his surname was Fei, and he was a native of Wuxing (place name). His father was Fei Junze, and his mother was Madam Shen. She dreamed of an unusual monk begging for alms, and upon waking up, she was pregnant. When he was born, an unusual fragrance filled the room. After his father passed away, he followed his mother to remarry in Ganshang, Qinchuan. From a young age, he aspired to leave home and become a monk, and he took Venerable Shou of Youfu Gaolin Monastery in his native county as his teacher. At the age of sixteen, he received the full precepts. At the age of twenty-three, he first visited Master Chushi Qi (Dharma name), then visited Master Qianyan Chang (Dharma name), Master Wujian Du (Dharma name), Master Wuyong Kuan (Dharma name), and eighteen others, but none of them were in accordance with his affinity. Later, he went to Kuanglu (place name) and heard that Wuji Yuan (Dharma name) was the son of Chan Master Xueyan Qin (Dharma name), already a hundred years old, sitting alone in a thatched hut, not speaking all day. Weize went directly to visit him, and happened to meet Wuji Yuan in the toilet, so he stepped forward and asked, 'What is the meaning of the Patriarch's coming from the West?' Wuji Yuan grabbed him and said, 'Speak! Speak!' Weize suddenly realized at the words, and just shook his hand. Wuji Yuan asked, 'Have you gained something?' Weize quickly replied, 'What is there to gain?' Wuji Yuan asked again, 'Are you making a theory?' Weize flicked his sleeves and left. From then on, his eloquence and wit surged like a tide, possessing an irresistible sharpness. So he served Wuji Yuan for more than a month, becoming increasingly profound and mysterious. All quarters heard of it and were in awe and admiration. Lin of Pingshan in Lingyin Monastery invited him to come and put him in charge of the key to the Sutra Collection. Later
眾請開法于海門祐福禪院。千指圍繞。如示眾云。魚吹浪。鳶掀風。雞鳴犬吠異不同。於斯薦得未為切。俯仰黑雲千匝蒙。若要徹。急下工。慎勿解會。須磨礱。不因立志久無變。一喝安能三日聾。顯機用。奚有窮。鐵壁銀山一拶通。生擒活捉不留跡。吞吐回互稱大雄。若向秋風江上過。蘆花定白蓼定紅。洪武初。徴天下高僧赴京。師列首名。俄以足疾還海上。化木造禪院。神輸鬼運。木從井中出。時值大旱。澉鹽至嘉興。河涸不通。本府太尊。聞師名。特詣澉川祈雨。師許太尊備座船回去。即時書一小匙。付一童子。出澉城東門。投之海中。囑童子竟歸。莫轉頭觀望。此童不及入城。而大雨如注。河路盡通。太尊乘鹢而返。
釋祖住
字幻依。丹徒人姓楊。母朱氏。夢梵比丘入其室。覺而誕師。少沉密。喜作佛事。年十三。父母舍龍蟠山。依朝陽和尚。受法華華嚴諸大部經。十七剃染。十九受具。通曉諸經大義。自謂覺識所依。非關真際。遂擔簦游少室。依大章和尚。五載復至伏牛。依高安。十二夏。先後所得。二師印可。次游都下。謁松秀二法師。盡得清涼宗旨。淮安胡給事。延住缽池山。造大藏經。作水陸無遮會。至南京訪無極法師。居第二座。犍捶之暇。即入眾作務。事竣。往京口萬壽寺。演華
【現代漢語翻譯】 現代漢語譯本： 大眾恭請釋祖在海門祐福禪院開示佛法。成千上萬的人圍繞著他。他向大眾開示說：『魚吹起浪花，老鷹掀動狂風，雞鳴狗叫的聲音各不相同。如果能在此處領悟，還不夠透徹，抬頭低頭之間，彷彿被重重黑雲籠罩。想要徹底領悟，就要趕緊下功夫，千萬不要妄加解釋，必須像打磨玉石一樣精進。如果不立下長久的志向，就不會有改變，一聲棒喝又怎能讓人三天都耳聾？』 『顯現的機用，無窮無盡。鐵壁銀山，一碰撞就貫通。生擒活捉，不留下任何痕跡，吞吐迴旋，才稱得上是大雄。如果向著秋風在江上經過，蘆花一定是白色的，紅蓼一定是紅色的。』 明洪武初年（1368年），朝廷徵召天下高僧前往京城，釋祖名列第一。不久，他因腳疾返回海上，用木頭建造禪院，彷彿有神靈和鬼怪在幫助運送木材，木頭從井中涌出。當時正值大旱，從澉鹽到嘉興一帶，河水乾涸不通。本府太尊聽聞釋祖的名聲，特地前往澉川祈雨。釋祖答應了他，讓他準備好船隻回去。隨即寫了一個小紙條，交給一個童子，讓他從澉城東門出去，投入海中，囑咐童子直接回家，不要回頭觀望。童子還沒來得及進城，就下起了傾盆大雨，河路全部暢通。太尊乘船返回。
釋祖住（法號） 字幻依，丹徒人，姓楊。母親朱氏，夢見梵僧進入她的房間，醒來后就生下了釋祖。他從小就沉穩寡言，喜歡做佛事。十三歲時，父母將他送到龍蟠山，依止朝陽和尚，學習《法華經》、《華嚴經》等大部經典。十七歲剃度出家，十九歲受具足戒，通曉諸經大義。但他認為自己所覺悟的，並非真正的佛法真諦，於是挑著行李前往少室山，依止大章和尚。五年後又到伏牛山，依止高安，住了十二個夏天。先後所得，都得到兩位師父的印可。之後遊歷都城，拜謁松秀二位法師，盡得清涼宗的宗旨。淮安胡給事邀請他住在缽池山，建造大藏經，舉辦水陸無遮大會。到南京拜訪無極法師，擔任第二座。在犍椎的空閑時間，就加入大眾一起勞作。事情結束后，前往京口萬壽寺，演說《華嚴經》。
【English Translation】 English version: The assembly respectfully requested Shizu (釋祖) to expound the Dharma at Haimen Youfu Zen Monastery. Thousands surrounded him. He addressed the assembly, saying: 'Fish blow up waves, eagles stir up wind, the sounds of chickens crowing and dogs barking are all different. If one comprehends this, it is still not thorough enough; between looking up and looking down, it is as if shrouded by layers of dark clouds. If you want to thoroughly understand, you must quickly put in effort, do not interpret wildly, but must refine like polishing jade.' 'If you do not establish a long-term aspiration, there will be no change; how can a single shout make one deaf for three days?' The manifested function is inexhaustible. Iron walls and silver mountains are penetrated with a single collision. To capture alive without leaving a trace, to swallow and return, this is what is called a great hero. If you pass over the river in the autumn wind, the reed flowers will surely be white, and the smartweed will surely be red.' In the early years of the Hongwu reign (洪武) (1368) of the Ming Dynasty, the court summoned eminent monks from all over the country to the capital, and Shizu (釋祖) was ranked first. Soon after, he returned to the sea due to a foot ailment, and built a Zen monastery out of wood, as if gods and ghosts were helping to transport the wood, which emerged from a well. At that time, there was a severe drought, and the river from Ganyan (澉鹽) to Jiaxing (嘉興) was dry and impassable. The Taizun (太尊) of the prefecture, hearing of Shizu's (釋祖) reputation, specially went to Ganchuan (澉川) to pray for rain. Shizu (釋祖) agreed, asking him to prepare a boat to return. He then wrote a small note, gave it to a boy, and instructed him to go out of the east gate of Gancheng (澉城) and throw it into the sea, telling the boy to go straight home and not look back. Before the boy could enter the city, a torrential rain began, and the river route was completely open. The Taizun (太尊) returned by boat.
Shi Zuzhu (釋祖住) (Dharma name) His courtesy name was Huanyi (幻依), and he was from Dantu (丹徒), with the surname Yang (楊). His mother, Zhu (朱) dreamt of a Brahma monk entering her room, and upon waking, she gave birth to Shizu (釋祖). He was quiet and reserved from a young age, and enjoyed performing Buddhist rituals. At the age of thirteen, his parents sent him to Longpan Mountain (龍蟠山), where he followed the monk Chaoyang (朝陽) and studied major scriptures such as the Lotus Sutra and the Avatamsaka Sutra. At seventeen, he was tonsured and left home, and at nineteen, he received full ordination, understanding the great meaning of the scriptures. However, he believed that what he had realized was not the true essence of the Buddha-dharma, so he carried his luggage to Shaoshi Mountain (少室山), where he followed the monk Dazhang (大章). After five years, he went to Funiu Mountain (伏牛山), where he followed Gaoan (高安) and stayed for twelve summers. What he had learned was approved by both teachers. Later, he traveled to the capital and visited the two Dharma masters Songxiu (松秀), fully obtaining the essence of the Qingliang (清涼) school. Hu Jishi (胡給事) of Huai'an (淮安) invited him to live on Bochi Mountain (缽池山), where he built the Great Treasury Sutra and held the Water-Land Unobstructed Assembly. He visited Dharma Master Wuji (無極) in Nanjing (南京), serving as the second seat. During breaks from striking the gavel, he joined the assembly in labor. After finishing his duties, he went to Wanshou Temple (萬壽寺) in Jingkou (京口) to expound the Avatamsaka Sutra.
嚴大鈔。至入法界品。地震。天雨甘露寶華。時無極率徒與焉。妙峰承印二禪衲。亦居座下。自是道價郁跂。叢林傾挹。提獎唱誘。孜孜不倦。所至皆成寶坊。師演四十八愿。時有異人。頂白冠冠。有蛇四足。來聽說法。忽不見。萬曆甲申憩錫蘇之蓮華峰下。建精舍居之。丁亥九月忽示疾。至二十二日。晨起沐浴。跏趺說偈曰。虛空無面目。無位強安排。話頭不話頭。處處是如來。言訖而逝。異香積時不散。茶毗。斂遺骨。塔于蓮華峰之陰。壽六十有六。臘五十有四。王世貞作銘。
釋明德
號月亭。以紹萬松林禪師法嗣。故又號千松。湖州烏程周氏子也。生即穎異。岐然不凡。髫時隨父入西資道場。遂指壁間𦘕羅漢像。問父曰。僧耶俗耶。父曰。僧也。慨然曰。吾愿為是矣。年十三。投郡之雙林慶善庵。從僧真祥習瑜珈教。越四載祝髮。聞有向上事。乃首參百川海公不契。因而單衣芒[尸@喬]。遍游叢席。備歷艱辛。自念般若緣薄。擬投天竺。哀懇觀音大士。祈值明師。道經中竺。聞萬松說法。先入禮謁。萬松問曰。大德何來。欲求何事。對曰。欲叩普門。求良導耳。松豎一指。曰且去禮大士。卻來相見。師泫然。再拜。求決生死大事。松曰。子欲脫生死。須知生死無著始得。師聞惘然。依受具足戒
【現代漢語翻譯】 現代漢語譯本 嚴大鈔（法號）。在講到《入法界品》時，發生了地震，天空降下甘露和寶華。當時無極率領他的弟子們也參與其中。妙峰和承印兩位禪僧也坐在座下。從此以後，他的道行聲望日益增長，叢林中的人都敬佩他。他孜孜不倦地提攜後輩，引導他們。他所到的地方都變成了寶坊。他宣講了四十八愿。當時有一個奇異的人，頭戴白色的帽子，帽子上有四隻腳的蛇，前來聽他說法，忽然就不見了。萬曆甲申年（1584年）他停留在蘇州的蓮華峰下，建造精舍居住。丁亥年（1587年）九月，他忽然生病。到二十二日，早上起來沐浴，跏趺而坐，說了偈語：『虛空沒有面目，沒有位置強行安排。話頭不是話頭，處處都是如來。』說完就去世了。奇異的香味很久都沒有散去。火化后，將遺骨收集起來，埋葬在蓮華峰的北面。享年六十六歲，僧臘五十四年。王世貞為他寫了墓誌銘。
釋明德（法號） 號月亭，因為繼承了萬松林禪師的法脈，所以又號千松。他是湖州烏程人周家的兒子。他生來就聰明穎悟，與衆不同。小時候跟隨父親進入西資道場，於是指著墻上的羅漢畫像，問父親說：『是僧人還是俗人？』父親說：『是僧人。』他慨嘆地說：『我願意成為這樣的人。』十三歲時，他投奔到郡里的雙林慶善庵，跟隨僧人真祥學習瑜珈教。過了四年就剃度出家。聽說有更深層次的道理，於是首先參拜百川海公，但沒有領悟。因此穿著單衣，腳穿草鞋，遍游各個寺廟，經歷了各種艱辛。他自己認為般若的緣分淺薄，打算去天竺（印度）。哀求觀音大士，祈求遇到明師。路過中竺時，聽到萬松說法，先去禮拜。萬松問他說：『大德從哪裡來？想要尋求什麼？』他回答說：『想要叩拜普門，尋求好的引導。』萬松豎起一根手指，說：『先去禮拜大士，再來相見。』明德流下了眼淚，再次拜求，請求解決生死大事。萬松說：『你想要脫離生死，必須知道生死沒有執著才能做到。』明德聽了茫然不解，於是接受了具足戒。
【English Translation】 English version Venerable Da Chao. When lecturing on the 'Entering the Dharma Realm Chapter', an earthquake occurred, and sweet dew and precious flowers rained down from the sky. At that time, Wuji led his disciples to participate. Monks Miaofeng and Chengyin also sat below. From then on, his virtue and reputation grew, and all in the Sangha admired him. He tirelessly promoted and guided the younger generation. Wherever he went, it became a precious temple. He expounded the Forty-eight Vows. At that time, there was a strange person wearing a white crown with a four-legged snake on it, who came to listen to his teachings and suddenly disappeared. In the year of Jia Shen (1584) during the Wanli reign, he stayed at the foot of Lotus Peak in Suzhou, building a hermitage to live in. In September of Dinghai (1587), he suddenly fell ill. On the twenty-second day, he got up in the morning to bathe, sat in the lotus position, and said a verse: 'Emptiness has no face, no position is forcibly arranged. The topic is not the topic, everywhere is Tathagata.' After saying this, he passed away. The strange fragrance lingered for a long time. After cremation, his remains were collected and buried on the north side of Lotus Peak. He lived to be sixty-six years old, with fifty-four years as a monk. Wang Shizhen wrote his epitaph.
釋 Mingde (Dharma name) Also known as Yueting, because he inherited the Dharma lineage of Chan Master Wansong Lin, he was also known as Qiansong. He was the son of the Zhou family from Wucheng, Huzhou. He was born intelligent and extraordinary. As a child, he followed his father into the Xizi Dojo, and then pointed to the Arhat image on the wall and asked his father, 'Is he a monk or a layman?' His father said, 'He is a monk.' He sighed and said, 'I wish to be like him.' At the age of thirteen, he went to the Shuanglin Qingshan Nunnery in the prefecture and followed the monk Zhenxiang to study Yoga teachings. Four years later, he was tonsured. Hearing that there was a deeper truth, he first visited Baichuan Haigong, but did not understand. Therefore, wearing only a single robe and straw sandals, he traveled to various temples, experiencing various hardships. He thought that his Prajna affinity was weak and planned to go to Tianzhu (India). He pleaded with Avalokiteshvara Bodhisattva, praying to meet a wise teacher. Passing through Zhongzhu, he heard Wansong preaching, and first went to pay respects. Wansong asked him, 'Where do you come from, great virtue? What do you seek?' He replied, 'I want to prostrate at the Universal Gate and seek good guidance.' Wansong raised a finger and said, 'First go to worship the Great Being, and then come to see me.' Mingde shed tears, bowed again, and asked to resolve the great matter of life and death. Wansong said, 'If you want to escape from life and death, you must know that life and death have no attachment to achieve it.' Mingde was confused after hearing this, and then received the full precepts.
。自爾朝參夕叩。久無所入。松不得已。授以楞嚴大旨。於是苦心研究。至清凈本然。云何忽生山河大地處。恍然若雲散長空。寒蟾獨朗。遂作偈呈曰。楞嚴經內本無經。覿面何須問姓名。六月炎天炎似火。寒冬臘月冷如冰。松頷之。囑曰。汝既悟教乘。異日江南講肆。無出爾右。向上大事。藉此可明。松住徑山。師為眾。負米採薪。不憚勞苦。偶行林麓間。有虎踞道。師卓錫而前。虎遁去。常閱棗柏合論。至十地品。中宵隱幾而坐。夢遊兜羅錦世界。登座闡華嚴奧旨。至於結座說偈。窹白松。松撫之曰。此聖力冥被耳。非惟吾道將行。清涼一宗。亦大振矣。無何鬆化去。師守塔三載。聞佛慧祇園法師講席之盛。戴笠投之。祇園亦默識而愛重。其弟子沙泉。頗自負不籍師名。師遂掛錫報先寺。報先與佛慧。咫尺之間。故晨則持缽。午則聽講。夕則與同參十餘人。敷其義趣。於是眾日漸益。香積不繼。師陰禱于伽藍神曰。倘吾與聖教有緣。神其無吝訶護。移時有外道。自云間來。施米百石。自是報先之盛。過於佛慧。開堂之日。祇園命侍僧奉以衣拂。師謝還之。瓣香為萬松拈出。已而孑身復徑山凌霄峰。為礙膺未破。又力參三年。一夕初夜趺坐。豁爾心境冥會。疑滯冰釋。乃躍然說偈曰。千年翠竹萬年松。葉葉枝枝是宗
風。云岳高岑棲隱處。無言杲日普皆同。趨禮萬松塔曰。老漢不我欺也。自此道譽益隆。學者輻輳。四方交聘。歲無虛日。開堂靈隱。門庭嚴峻。無賴僧徹空天然輩。睨視不敢近。竟以不測事誣師。不終日事白。天然坐誣。遁。餘黨笞死者二十人。師南遊赤城。外道歸化者。不可勝紀。臺郡教乘之被。實師始也。闡玄談于大中庵。三日庵災。獨師之丈室。巋然無恙。講圓覺疏鈔於法海地。產白蓮華。紫芝生於廁。五臺居士因匾其堂曰。通蓮。師居東禪。夜夢文殊跨獅出。乃遺獅。乘空而去。獅忽化為童子。師故問曰。爾方獅。今童耶。試開口。童子啟頰。口如丹朱。師撫其背曰。爾猶獅也。童曰。師口何如。師張口示之。童躍入咽。師驚覺而汗。且喜曰。文殊大智。在我腹中矣。不數月。五臺陸公。率眾命講華嚴大鈔。眾常千指。妙峰覺法師入室弟子也。遙宗四明。弘天臺教觀之道。以師闡賢首。未諳臺衡。故質六即蛣𧏙之義。師曰。天臺六即。在行人迷悟之分耳。如我在名字。則十界皆名字。我證究竟。則十界皆究竟。若我蛣𧏙。十界皆蛣𧏙也。非蛣𧏙上。別有六即。覺曰不然。天臺六即。不論世出世間。有情無情。物物皆具。隨舉一法。六即在焉。何必以我迷悟。觀彼優劣哉。師曰。聖人設教。誠為汲引迷途。若
【現代漢語翻譯】 現代漢語譯本 風，云岳高聳，岑寂之處適宜隱居。太陽無言地照耀，普照一切，毫無差別。趨禮萬松塔時說：『老漢沒有欺騙我啊！』從此，他的聲譽日益隆盛，學者們像車輻聚集於輪轂一樣前來求學，四方不斷有人來聘請，一年中沒有空閑的日子。在靈隱寺開堂講法，門庭十分嚴峻，像徹空、天然這樣不守規矩的僧人，遠遠看見都不敢靠近。竟然有人用不實的罪名誣陷他，不到一天事情就真相大白，天然因誣陷罪而逃遁，其餘同黨被笞打致死的有二十人。 大師南遊赤城山，被他教化歸順的外道，數都數不清。臺州地區佛教教義的傳播，實際上是從大師開始的。在大中庵闡述玄妙的佛理，三天後庵堂發生火災，唯獨大師的禪房，巍然不動，安然無恙。在法海地講解《圓覺疏鈔》，那裡長出白色的蓮花，廁所里生長出紫色的靈芝。五臺山的居士因此題匾他的堂屋，叫做『通蓮』。 大師住在東禪寺，夜裡夢見文殊菩薩騎著獅子出現，然後捨棄獅子，乘空而去。獅子忽然化為一個童子，大師故意問他說：『你剛才還是獅子，現在是童子嗎？試著張開嘴。』童子張開嘴，口中像丹砂一樣紅。大師撫摸它的背說：『你還是獅子啊。』童子說：『大師的口是什麼樣的？』大師張開嘴給他看，童子跳入大師的咽喉。大師驚醒后出了很多汗，並且高興地說：『文殊菩薩的大智慧，已經在我的腹中啦！』 沒過幾個月，五臺山的陸公，帶領眾人請大師講解《華嚴大鈔》，聽眾常常有上千人。妙峰覺法師是入室弟子，遙承四明知禮（宋，天禧元年(1017年)示寂）的教義，弘揚天臺宗的教觀之道。因為大師闡揚賢首宗的教義，不熟悉天臺宗的義理，所以質疑六即（天臺宗的修行階位理論）中蛣𧏙（kějú，蟲名，即屈腳蟲）的含義。大師說：『天臺宗的六即，在於修行人迷惑和覺悟的區分罷了。比如我在名字即的階段，那麼十法界都是名字即；我證得究竟即，那麼十法界都是究竟即。如果我是蛣𧏙即，十法界都是蛣𧏙即啊。不是在蛣𧏙即之上，另外還有六即。』 覺法師說：『不是這樣的。天臺宗的六即，不論世間和出世間，有情和無情，萬事萬物都具備。隨便舉出一個法，六即就在其中，何必用我的迷惑和覺悟，來觀察它們的優劣呢？』大師說：『聖人設立教法，確實是爲了引導迷途的人，如果』
【English Translation】 English version Wind, the towering heights of Yunyue, a secluded place suitable for hermitage. The silent sun shines universally, illuminating everything without distinction. When approaching the Wan Song Pagoda to pay respects, he said, 'The old man did not deceive me!' From then on, his reputation grew increasingly prosperous, and scholars gathered like spokes around a wheel to seek knowledge. People from all directions continuously came to invite him, and there was not a single idle day in the year. He opened a lecture hall at Lingyin Temple, and the atmosphere was very solemn. Unruly monks like Chekong and Tianran dared not approach from afar. Unexpectedly, someone falsely accused him with fabricated charges, but the truth came to light in less than a day. Tianran fled due to the false accusation, and twenty of his accomplices were flogged to death. The master traveled south to Mount Chicheng, and countless heretics were converted and submitted to him. The propagation of Buddhist doctrines in the Taizhou area actually began with the master. He expounded profound Buddhist principles at the Dazhong Hermitage. Three days later, the hermitage caught fire, but only the master's meditation room remained standing, safe and sound. He lectured on the 'Commentary on the Sutra of Perfect Enlightenment' at the Land of Dharma Sea, where white lotuses grew, and purple ganoderma grew in the toilet. The lay practitioners of Mount Wutai therefore inscribed the name 'Tong Lian' (Penetrating Lotus) on his hall. The master lived in Dongchan Temple. One night, he dreamed of Manjushri Bodhisattva appearing riding a lion, and then abandoning the lion and ascending into the sky. The lion suddenly transformed into a child. The master deliberately asked him, 'You were just a lion, and now you are a child? Try opening your mouth.' The child opened his mouth, and it was as red as cinnabar. The master stroked its back and said, 'You are still a lion.' The child said, 'What is the master's mouth like?' The master opened his mouth to show him, and the child jumped into the master's throat. The master woke up in shock and sweat, and happily said, 'The great wisdom of Manjushri Bodhisattva is now in my belly!' Not many months later, Lu Gong of Mount Wutai led a crowd to invite the master to lecture on the 'Great Commentary on the Avatamsaka Sutra'. There were often thousands of listeners. Dharma Master Miaofeng Jue was a close disciple, remotely inheriting the teachings of Siming Zhili (Song Dynasty, died in 1017 AD), and promoting the teachings and contemplation of the Tiantai school. Because the master expounded the teachings of the Xianshou school and was not familiar with the principles of the Tiantai school, he questioned the meaning of 'keju' (a type of insect) in the Six Identities (the Tiantai school's theory of stages of practice). The master said, 'The Six Identities of the Tiantai school lie in the distinction between delusion and enlightenment of practitioners. For example, when I am in the Identity in Name stage, then all Ten Dharma Realms are Identity in Name; when I attain the Ultimate Identity, then all Ten Dharma Realms are Ultimate Identity. If I am the keju Identity, then all Ten Dharma Realms are keju Identity. It is not that above the keju Identity, there are other Six Identities.' Dharma Master Jue said, 'That is not the case. The Six Identities of the Tiantai school, regardless of mundane or supramundane, sentient or insentient, all things possess them. If you just pick one dharma, the Six Identities are in it, why use my delusion and enlightenment to observe their merits and demerits?' The master said, 'The sages established teachings, indeed to guide those who are lost, if'
云。隨舉一法。六即在焉。是為惟談世諦。成於戲論。學人何有哉。前五即置弗論。如雲究竟。一究竟則一切皆究竟。如金出礦。似璧離璞。是故如來初成正覺。觀於九界一切眾生。同時成佛。非惟九界正報。全體遮那。則九界依報。無非寂光。所以嘆云。奇哉眾生。具有如來智慧德相。乃因妄想不自證得。豈非以我成佛觀彼皆成佛也。果如子言。其究竟蛣𧏙。永無成佛日矣。一切眾生。而無一人發菩提心。所謂十法界。都為一隊無孔鐵錘。若言究竟蛣𧏙。容有成佛。如來何日復迷。而作眾生。金重為礦。其失孰大。覺曰。究竟蛣𧏙。非是說也。以其心體本具。故曰。理即色相已成。方稱究竟。一界既爾。界界總然。當界而論。六即自備。何必以其成佛不成佛難耶。師笑曰。子去做一個究竟蛣𧏙也。聞者無不高其論。萬曆丁亥秋。告眾示疾。諄諄囑以教乘事。明年正月望后二日。吉祥而逝。世壽五十有八。臘四十有六。茶毗塔于徑山。
釋無異元來
舒城沙氏子。生而白衣重包。葷酒不入于口。十六游金陵。聽講法華。嘆曰。求之在我。豈可循文逐句哉。遂禮五臺靜庵通剃髮。次參壽昌。機語弗契。入閩。一日閱趙州有佛不得住因緣。有省。再謁昌。昌問。蟻子解尋腥處走。蒼蠅偏向臭邊飛。是君邊事。
【現代漢語翻譯】 現代漢語譯本 云。隨便舉出一個法，六即（liù jí，六個階段的修行）就在其中。這只是在談論世俗諦（shì dì，真理的世俗層面），最終會變成戲論（xì lùn，無意義的辯論）。學人又有什麼可說的呢？前面的五個階段暫且不論。如果說究竟，那麼一個究竟則一切都究竟。就像金子從礦石中被提煉出來，美玉從原石中被分離出來一樣。因此，如來（rú lái，佛的稱號，意為『如實而來者』）最初成就正覺（zhèng jué，正確的覺悟）時，觀察九界（jiǔ jiè，眾生輪迴的九個境界）一切眾生，同時都成就佛果。不僅僅是九界眾生的正報（zhèng bào，善惡業所招感的果報）全體都是遮那（zhē nà，即毗盧遮那佛，宇宙的本體），那麼九界的依報（yī bào，眾生所依賴的生存環境），無一不是寂光（jì guāng，佛的常寂光凈土）。所以感嘆說：『奇哉！眾生都具有如來智慧德相（rú lái zhì huì dé xiàng，佛的智慧和功德的相貌），只是因為妄想（wàng xiǎng，虛妄的念頭）而不能自我證得。』這難道不是以我成佛的視角來看待他們都已成佛嗎？如果真像您所說，那究竟就像蛣𧏙（qié jié，一種小蟲），永遠沒有成佛之日了。一切眾生，沒有一個人發起菩提心（pú tí xīn，追求覺悟的心）。所謂的十法界（shí fǎ jiè，十種不同的生命存在狀態），都成了一隊沒有孔的鐵錘。如果說究竟就像蛣𧏙，還能有成佛的可能，那麼如來哪天又會迷惑，而成為眾生呢？金子的價值被看作和礦石一樣，這損失有多大？覺說：『究竟就像蛣𧏙，不是這樣說的。』因為心體本來就具備，所以說理即（lǐ jí，在理上與佛相同）的色相（sè xiàng，物質現象）已經成就，才能稱為究竟。一個境界是這樣，所有境界都是這樣。在每個境界中，六即自然具備，何必用成佛與否來為難呢？』師父笑著說：『您去做一個究竟的蛣𧏙吧。』聽到的人沒有不讚賞他的論點的。萬曆（wàn lì）丁亥年（1587）秋天，告訴大家自己要生病了，諄諄囑咐有關教乘（jiào shèng，佛教的教義和修行方法）的事情。第二年正月十五之後兩天，吉祥圓寂。世壽五十八歲，僧臘四十六年。荼毗（chá pí，火葬）后建塔于徑山。 釋無異元來（shì wú yì yuán lái） 舒城沙氏之子。出生時被白衣包裹。不吃葷腥。十六歲遊學金陵，聽講《法華經》（fǎ huá jīng）。感嘆道：『求道在於自己，怎麼能只循著文字逐句理解呢？』於是拜五臺山靜庵通（jìng ān tōng）剃度出家。之後參訪壽昌（shòu chāng），但機緣不合。進入福建。一天閱讀趙州（zhào zhōu）『有佛不得住』的因緣，有所領悟。再次拜訪壽昌。壽昌問：『螞蟻懂得尋找腥味的地方走，蒼蠅偏愛飛向臭的地方，這是你這邊的事情嗎？』
【English Translation】 English version Cloud. If you randomly pick one Dharma (fǎ, law, teaching), the Six Identities (liù jí, six stages of practice) are present within it. This is merely discussing mundane truth (shì dì, conventional truth), ultimately becoming frivolous debate (xì lùn, empty talk). What is there for a student to say? Let's set aside the first five stages. If you speak of ultimate completion, then one ultimate completion means everything is ultimately complete. It's like gold being extracted from ore, like jade being separated from rough stone. Therefore, when the Tathagata (rú lái, 'Thus Come One', an epithet of the Buddha) initially attained perfect enlightenment (zhèng jué, right enlightenment), he observed all sentient beings in the Nine Realms (jiǔ jiè, nine realms of existence), and they simultaneously attained Buddhahood. Not only are the direct rewards (zhèng bào, karmic retributions) of the Nine Realms entirely Vairocana (zhē nà, the universal Buddha), but also the circumstantial rewards (yī bào, environmental rewards) of the Nine Realms are none other than the Pure Land of Eternal Tranquility (jì guāng, the Pure Land of Eternal Light and Tranquility). Therefore, he exclaimed: 'How wondrous! Sentient beings all possess the wisdom and virtuous characteristics of the Tathagata (rú lái zhì huì dé xiàng, the wisdom and virtuous marks of the Buddha), but because of deluded thoughts (wàng xiǎng, false thoughts) they cannot realize it themselves.' Isn't this viewing them all as having attained Buddhahood from the perspective of my own attainment of Buddhahood? If it's truly as you say, then ultimate completion is like a dung beetle (qié jié, a small insect), and there will never be a day to attain Buddhahood. If all sentient beings, without a single one generating Bodhicitta (pú tí xīn, the aspiration for enlightenment), then the so-called Ten Dharma Realms (shí fǎ jiè, ten realms of existence) all become a team of seamless iron hammers. If you say ultimate completion is like a dung beetle, and there's still a possibility of attaining Buddhahood, then when would the Tathagata become deluded again and become a sentient being? If the value of gold is regarded as the same as ore, how great is the loss? Awakening says: 'Ultimate completion being like a dung beetle is not what is being said. Because the essence of the mind inherently possesses it, it is said that the form (sè xiàng, material form) of principle identity (lǐ jí, identity in principle) has already been accomplished, then it can be called ultimate completion. If one realm is like this, then all realms are like this. When discussing each realm, the Six Identities are naturally complete. Why must you make it difficult by asking whether or not one attains Buddhahood?' The master laughed and said: 'You go and become an ultimately complete dung beetle.' No one who heard this did not praise his argument. In the autumn of the Dinghai year (1587) of the Wanli (wàn lì) reign, he told everyone that he was going to be ill, and earnestly instructed them about the matters of the teachings (jiào shèng, Buddhist teachings and practices). On the second day after the fifteenth day of the first month of the following year, he passed away peacefully. His age was fifty-eight, and his monastic age was forty-six. He was cremated (chá pí, cremation) and a stupa was built at Jingshan. 釋無異元來 (Shì Wú Yì Yuán Lái) He was the son of the Sha family of Shucheng. He was born wrapped in white cloth. He did not eat meat or drink alcohol. At the age of sixteen, he traveled to Jinling to study and listened to lectures on the Lotus Sutra (fǎ huá jīng). He sighed and said: 'Seeking the Way lies within oneself, how can one merely follow the words and understand them sentence by sentence?' Therefore, he took tonsure under Jing'an Tong (jìng ān tōng) of Mount Wutai. Later, he visited Shouchang (shòu chāng), but their interaction was not harmonious. He entered Fujian. One day, he read Zhao Zhou's (zhào zhōu) story of 'Having the Buddha but not being able to abide', and had an awakening. He visited Shouchang again. Shouchang asked: 'Ants know to seek out the place with a fishy smell, and flies prefer to fly towards the stinky place. Is this your side of the matter?'
臣邊事。師曰。臣邊事。昌呵曰。大有人笑汝在。一日登廁。睹登樹人大悟。趣見昌。昌問子近日何如。師曰。有個活路。只是不許人知。昌曰。因甚不許人知。師曰。不知不知昌問。婆子具什麼手眼。便燒庵趁僧去。師曰。黃金增色爾。又舉僧問玄則。龍吟霧起。虎嘯風生公案。命作頌。師頌曰。殺活爭雄各有奇。饃糊肉眼曷能知。吐光不遂時流意。依舊春風逐馬蹄。昌笑曰。子今日方信。吾不汝欺也。萬曆三十年。住博山云。此事不從功行得。不從修證得。不從思議得。不從學問得。不從禪定得。有一等人。閉門作活。暗裡休心。將自己身心。煉得如枯木寒灰。蟲唼衣而不知。蛛結網而不顧。縱是百年在定。終如一個死人。于本分事中。全無交涉。所以玄沙曰。直饒如澄潭月影。靜夜鐘聲。隨扣系以無虧。觸波瀾而不散。此猶是生死岸頭事。道人行處。如火燒冰。箭既離弦。無返回勢。須就明中取則。向花柳街前。逴得九衢春色。于芙蓉岸上。帶來八面秋風。應用無虧。隨緣自在。且道作么生。是博山行履處。良久曰。祇有一雙窮相手。不曾輕揖等閑人。況博山與諸人。同途不同徹。諸人向正位中來。博山不在正位。諸人在博山。拂子里許。諸人向偏位中來。博山。不在偏位。拂子在諸人袈袈里許。所以道。對面
【現代漢語翻譯】 現代漢語譯本 臣某某談論邊境事務。博山禪師說：『臣某某談論邊境事務。』德昌禪師呵斥道：『大有人在嘲笑你。』一天，他上廁所，看到有人爬樹，忽然大悟。趕緊去見德昌禪師。德昌禪師問：『你近日如何？』他說：『有個活路，只是不許人知道。』德昌禪師說：『為什麼不許人知道？』他說：『不知，不知。』德昌禪師問：『老太婆有什麼樣的手段，便燒了庵，趕走了僧人？』他說：『黃金增添了色彩啊！』 又舉了僧人問玄則禪師『龍吟霧起，虎嘯風生』的公案，命他作頌。他說：『殺活爭雄各有奇，模糊肉眼怎能知。吐光不遂時流意，依舊春風逐馬蹄。』德昌禪師笑著說：『你今天才相信，我沒有欺騙你啊！』 萬曆三十年（1602年），博山禪師住在博山時說：『這件事不是從功行中得來，不是從修證中得來，不是從思議中得來，不是從學問中得來，不是從禪定中得來。』 『有一等人，閉門作活，暗裡休心，將自己的身心，煉得如枯木寒灰，蟲子咬衣服而不知道，蜘蛛結網也不顧。縱然百年入定，終究如一個死人，對於本分的事情，完全沒有交涉。所以玄沙禪師說：『縱然如澄潭月影，靜夜鐘聲，隨著敲擊而無所虧損，觸動波瀾而不散。』這仍然是生死岸邊的事情。道人行走之處，如火燒冰，箭已離弦，沒有返回的勢頭。必須在明處取法，向花柳街前，展現出九衢的春色，于芙蓉岸上，帶來八面秋風。應用無虧，隨緣自在。且說如何是博山禪師的行履之處？』 良久，他說：『只有一雙窮人的手，不曾輕易向等閑之人作揖。況且博山禪師與諸位，同路不同徹悟。諸位向正位中來，博山禪師不在正位。諸位在博山禪師的拂塵里。諸位向偏位中來，博山禪師不在偏位，拂塵在諸位的袈裟里。』所以說：『對面』
【English Translation】 English version Minister X was discussing border affairs. The Zen Master Boshan said, 'Minister X is discussing border affairs.' Zen Master Dechang scolded, 'Many people are laughing at you.' One day, he went to the toilet and saw someone climbing a tree, and suddenly he had a great realization. He hurried to see Zen Master Dechang. Zen Master Dechang asked, 'How are you doing recently?' He said, 'There is a way to live, but it is not allowed to be known.' Zen Master Dechang said, 'Why is it not allowed to be known?' He said, 'I don't know, I don't know.' Zen Master Dechang asked, 'What kind of means does the old woman have that she burned down the nunnery and drove away the monks?' He said, 'Gold adds color!' He also cited the case of a monk asking Zen Master Xuanze, 'When the dragon roars, the mist rises; when the tiger howls, the wind is born,' and ordered him to write a eulogy. He said, 'Killing and living compete for supremacy, each with its own wonders; how can the blurred mortal eyes know? Spitting out light does not follow the intentions of the times; still, the spring breeze chases the horse's hooves.' Zen Master Dechang smiled and said, 'You believe it today; I have not deceived you!' In the thirtieth year of the Wanli reign (1602), when Zen Master Boshan lived in Boshan, he said, 'This matter is not obtained from meritorious deeds, not obtained from cultivation and realization, not obtained from thinking, not obtained from learning, not obtained from meditation.' 'There are some people who shut their doors to make a living, secretly rest their minds, and refine their bodies and minds like withered wood and cold ashes, not knowing that insects are biting their clothes, and not caring that spiders are building webs. Even if they enter samadhi for a hundred years, they are ultimately like a dead person, and have no involvement in their fundamental affairs. Therefore, Zen Master Xuansha said, 'Even like the moon's reflection in a clear pool, the sound of a bell on a quiet night, it does not diminish with tapping, and does not scatter when touched by waves.' This is still a matter on the shore of birth and death. Where the Taoist walks, it is like fire burning ice; once the arrow has left the string, there is no turning back. One must take the law in the light, and in front of the flower and willow streets, display the spring colors of the nine streets, and on the banks of the hibiscus, bring the autumn wind from all directions. Application is without loss, and one is free and at ease according to conditions. Then, what is the place where Zen Master Boshan walks?' After a long time, he said, 'Only a pair of poor people's hands have never easily bowed to ordinary people. Moreover, Zen Master Boshan and you are on the same path but have different thorough understandings. You come from the proper position, but Zen Master Boshan is not in the proper position. You are in Zen Master Boshan's whisk. You come from the biased position, but Zen Master Boshan is not in the biased position, and the whisk is in your kasaya.' Therefore, it is said, 'Face to face.'
不相識。千里卻同風。若向這裡徹去。當下知歸。不留朕兆。故我釋迦大師。為勇猛眾生。成佛在一念頃。為懈怠眾生。得果滿僧祇劫。博山。恁么道。猶是葛藤。諸人也須絆斷始得。且道絆斷後。作么生行履。卓拄杖曰。不因樵子徑。爭到葛洪家。崇禎三年秋示疾。首座問。和尚尊體如何。師曰。盡有些子受用。座曰。還有不病者也無。師曰。熱大作么。座曰。來去自繇。請道一句。師書歷歷分明。四字。投筆坐化。塔全身於本山。
釋隆琦
字隱元。福建東林林氏子也。父在田。母龔氏。琦生六歲。父客于湘。家產日耗。難以攻讀。漸以耕樵為業。每靜夜與二三友。坐臥松下。仰觀天河運轉。星月流輝。誰系誰主。纏度不忒。心甚駭焉。遂有慕佛之念。年二十母與長兄欲定聘。自思身為男子。不知父之遊蹤。急於娶。非孝也。因告母兄。將聘金為路用。直往豫章。抵南京。至寧波舟山。見族叔。又至紹興。經歷一載。囊已空。隨香船至南海。朝觀音。見佛地莊嚴。一時凡念冰釋。遂發心持齋。投潮音洞主出家。明年二月。航海歸閩省母。母以為自天降下。喜不自勝。勸母奉齋歸佛。越明年。母歸寂。會鑒源於印林寺。方便接引。遂從削髮。即發願精修。辛酉。往紹興顯聖寺。聽涅槃經。時聞本師費和
【現代漢語翻譯】 現代漢語譯本 不相識，相隔千里卻沐浴著同樣的風。如果能在這裡徹底領悟，當下就能明白歸宿，不留下任何痕跡。所以我的釋迦牟尼大師，爲了勇猛精進的眾生，在一念之間就能成就佛果；爲了懈怠的眾生，需要經歷漫長的僧祇劫才能證得果位。博山（地名）。這樣說來，仍然是糾纏不清的葛藤。各位也必須將其斬斷才行。那麼斬斷之後，又該如何行事呢？（禪師）拄著枴杖說：『不是因為樵夫開闢了道路，怎麼能到達葛洪（晉代著名道士）的家呢？』崇禎（明毅宗年號，1630-1644）三年秋天，（禪師）示現疾病。首座問：『和尚您的身體怎麼樣？』禪師說：『總算還有些許受用。』首座問：『還有不生病的人嗎？』禪師說：『熱病發作得厲害啊。』首座說：『來去自由，請說一句（開示）。』禪師寫下『歷歷分明』四個字，扔下筆，坐化圓寂。全身舍利塔建在本山。
釋隆琦
字隱元。是福建東林林氏的兒子。父親在外經商，母親龔氏。隆琦六歲時，父親在湘地做客，家產日益耗損，難以供他讀書，漸漸以耕田砍柴為生。每當安靜的夜晚，就和兩三個朋友，坐在松樹下，仰望天河運轉，星月閃耀光輝，是誰在掌管，纏繞執行沒有差錯，心中非常驚異。於是產生了仰慕佛法的念頭。二十歲時，母親和哥哥想為他定下婚事。他心想自己身為男子，不知道父親的軌跡，如果急於娶妻，就不是孝順。於是告訴母親和哥哥，將聘金作為路費，直接前往豫章（古地名，今江西），到達南京，到寧波舟山，拜見族叔，又到紹興，經歷了一年，錢財已經用完。跟隨香客的船隻到達南海，朝拜觀音菩薩，見到佛地的莊嚴，一時間所有的凡塵雜念都像冰雪一樣消融。於是發心持齋，投奔潮音洞的洞主出家。第二年二月，乘船返回福建省看望母親。母親認為他是從天上降下來的，歡喜得無法形容，勸說母親奉行齋戒，歸依佛法。又過了一年，母親去世。恰逢鑒源在印林寺，方便接引（隆琦），於是（隆琦）就剃髮出家，併發愿精進修行。辛酉年，前往紹興顯聖寺，聽講《涅槃經》。當時聽到本師費和
【English Translation】 English version Unacquainted, yet a thousand miles apart, we share the same wind. If one can thoroughly understand here, one will immediately know the return, leaving no trace. Therefore, my Master Shakyamuni, for the courageous beings, achieves Buddhahood in an instant; for the lazy beings, it takes countless kalpas to attain fruition. Boshan (place name). Saying it this way is still tangled like kudzu vines. You all must sever them. Then, after severing, how should one proceed? (The Zen master) struck his staff and said: 'If not for the woodcutter's path, how could one reach Ge Hong's (a famous Taoist of the Jin Dynasty) home?' In the autumn of the third year of Chongzhen (1630-1644), (the Zen master) showed signs of illness. The head monk asked: 'How is your venerable body, Master?' The Zen master said: 'At least there is still some enjoyment.' The head monk asked: 'Is there anyone who is not sick?' The Zen master said: 'The fever is raging.' The head monk said: 'Coming and going freely, please say a word (of instruction).' The Zen master wrote the four characters 'lì lì fēn míng (distinctly clear),' threw down the pen, and passed away in meditation. The full-body stupa was built on this mountain.
Shi Longqi
His courtesy name was Yinyuan. He was the son of the Lin family of Donglin, Fujian. His father was a merchant, and his mother was Gong. When Longqi was six years old, his father was a guest in Xiang, and the family property was dwindling, making it difficult for him to study. Gradually, he made a living by farming and chopping wood. Every quiet night, he would sit with two or three friends under the pine trees, looking up at the Milky Way, the stars and moon shining brightly. Who was in charge, winding and operating without error, his heart was very astonished. Thus, he had a thought of admiring the Buddha's teachings. At the age of twenty, his mother and elder brother wanted to arrange a marriage for him. He thought to himself that as a man, he did not know the whereabouts of his father, and if he was eager to marry, it would not be filial. So he told his mother and brother to use the betrothal money as travel expenses, and went directly to Yuzhang (ancient place name, now Jiangxi), arrived in Nanjing, to Ningbo Zhoushan, to see his uncle, and then to Shaoxing. After a year, the money was used up. He followed the boat of pilgrims to the South China Sea, to worship Guanyin Bodhisattva, and saw the solemnity of the Buddha land. All the worldly thoughts melted like ice and snow. So he vowed to observe vegetarianism and joined the abbot of Chaoyin Cave as a monk. In February of the following year, he returned to Fujian Province by boat to see his mother. His mother thought he had descended from heaven and was overjoyed, and persuaded his mother to practice vegetarianism and take refuge in the Buddha. After another year, his mother passed away. It happened that Jianyuan was at Yinlin Temple, conveniently receiving (Longqi), so (Longqi) shaved his head and became a monk, and vowed to practice diligently. In the year of Xinyou, he went to Xiansheng Temple in Shaoxing to listen to the Nirvana Sutra. At that time, he heard his master Fei He
尚之名。因遍處參尋。壬戌。鸚窩頂聽法華。冬在夾石碧雲。聽楞嚴。忽聞密老和尚。來應金粟。即往參見。隨問學人初入禪門。未知做工夫。求開示。密雲。我這裡無有工夫可做。要行便行。要坐便坐。要臥便臥。師云。蚊子多臥不得時如何。密雲。一巴掌。師有省。便拜云。某甲會得和尚掌中意。和尚云道看。師便喝。和尚云。再道看。師又喝和尚云。三喝四喝后如何。師云。今歲鹽貴如米自此日常活潑潑地。忽一日窗外風吹入。寒毛卓豎。通身白汗。大徹源底。便知三世諸佛曆代祖師。天下老和尚。情與無情。盡在。一毫頭。了了分明。無二無別。不可舉似於人。庚午春。黃檗本寺。請老和尚進山。師同回寺。辛未。眾請住獅子巖。癸酉冬。馬峰請費和尚主席。命師為西堂。一日諸禪人頌百丈再參馬祖。一喝三日耳聾。黃檗聞之不覺吐舌因緣。師亦頌云。一聲涂毒聞皆喪。遍野髑髏沒處藏。三寸舌申安國劍。千秋凜凜白如霜。呈上。費老人即圈出示眾。升座云。吾有一枝拂子。是從上用不盡的。顧師云。汝作么生奉持。師喝便出。到方丈。師禮拜。老人舉拂云。汝且將去行持。師接著。便打一拂。老人云。將為報恩那。又打一拂。便歸寮。甲戌回獅巖隱靜。丙子夏。本山請繼黃檗法席。卻之不能。巖下有側石如
舟。俱以不平為嘆。師一夜在石中坐。持大悲咒三遍。默祝龍天。此去黃檗。吾道大行。為山增色。此石可平。默坐注香。歸室次。蚤徒良哉報云。石已自平。師乃名為自平石。適法通專使送大衣源流至。丁丑仲冬。至山開堂。如臘八示云。昔日世尊升忉利天。為母說法。說甚麼法。驀豎拂云。也只是這個。今日山僧不動本際。為諸父老談禪。談甚麼禪。也只是這個。這個又是個什麼。正如八十翁翁入場屋。真誠不是小兒戲。向個里訊息得恰好去。許汝入黃檗門。見黃檗人。與黃檗同條合命。共氣連枝。不然。儘是門外之繞漢。要見黃檗毫毛也大難。
化高僧摘要卷四(終)
【現代漢語翻譯】 現代漢語譯本： 眾人乘船，都因為（道路）不平而嘆息。黃檗禪師一夜在石頭中打坐，持誦三遍大悲咒，默默地祈禱龍天（佛教中的護法神）。（他祈禱說）『此去黃檗山，我的佛法將大大弘揚，為黃檗山增添光彩，這塊石頭就可以變平。』 默默地打坐，然後插上香，回到房間。第二天早上，徒弟良哉報告說，石頭已經自己變平了。黃檗禪師於是將這塊石頭命名為『自平石』。恰逢法通專使送來達摩祖師一脈相承的衣缽。丁丑年（公元紀年不詳）仲冬，黃檗禪師在黃檗山開堂說法。如同在臘月初八（佛陀成道日）開示時所說：『昔日世尊（釋迦牟尼佛）上升到忉利天（佛教中的欲界六天之一），為母親說法，說的什麼法？』 突然豎起拂塵說：『也只是這個。』 今天山僧（謙稱，指黃檗禪師）不離開根本的真如自性，為各位父老談禪，談什麼禪？也只是這個。這個又是個什麼？ 正如八十歲的老翁進入考場，真誠可不是小孩子玩的遊戲。向這裡訊息得恰好去， 允許你進入黃檗的門， 見到黃檗的人， 與黃檗同條合命， 共氣連枝。不然， 儘是門外的繞漢， 要見黃檗的一根毫毛也十分困難。
《化高僧摘要》卷四（終）
【English Translation】 English version: The people were on a boat, and they all sighed because of the unevenness (of the road). Master Huangbo sat in a stone overnight, reciting the Great Compassion Mantra three times, silently praying to the Dragon Heaven (Nāga and Deva, protectors in Buddhism). (He prayed) 'Going to Mount Huangbo, my Dharma will be greatly promoted, adding color to Mount Huangbo, and this stone can be leveled.' Silently meditating, then inserting incense, and returning to the room. The next morning, the disciple Liangzai reported that the stone had leveled itself. Master Huangbo then named this stone 'Self-Leveling Stone.' Coincidentally, the special envoy Fatong sent the robe and lineage of Bodhidharma. In the mid-winter of the Dingchou year (year of the Ox, year not specified), Master Huangbo opened the Dharma hall on Mount Huangbo. As he showed on the eighth day of the twelfth month (Buddha's Enlightenment Day): 'In the past, the World Honored One (Sakyamuni Buddha) ascended to Trayastrimsa Heaven (one of the six heavens in the desire realm of Buddhism) to preach the Dharma to his mother, what Dharma did he preach?' Suddenly raising the whisk, he said: 'It's just this.' Today, this mountain monk (humble term, referring to Master Huangbo) does not leave the fundamental true nature, and talks about Chan to all the elders, what Chan do I talk about? It's just this. What is this? It's like an eighty-year-old man entering the examination hall, sincerity is not a child's play. If you get the message here just right, you are allowed to enter the gate of Huangbo, see the people of Huangbo, share the same fate with Huangbo, and share the same breath and branches. Otherwise, you are all just wandering around outside the door, and it is very difficult to see even a hair of Huangbo.
The Summary of Transformed High Monks, Volume Four (End)