X87n1628_佛法金湯編
卍新續藏第 87 冊 No. 1628 佛法金湯編
No. 1628-A 重刻佛法金湯編敘
苾芻眾有白于非空子曰。真如本空乎。曰如是。虛空可壞乎。曰不也。虛空之體大於天地。真如之體大於虛空。蓋䒶墜有盡虛空無盡。虛空可空真如寔無所空。唯無所空。是以不住于空。無相無名無成無壞。芥子須彌非戲論。石子渡海非希有事。鴻蒙剖而乾坤毀。非生滅相。奚以衛而金湯為。夫自性本空。因緣生有。塵根互影。薰習代幻。流浪沉淪。轉入煩惱。於是西方有大聖人者出。哀愍而普度之。以般若為航。以菩提為果。以金剛為究竟。以經律論為調御。以最上凡夫小乘為階級。自漢迄今瀰漫震旦。無量善知識唱衍開悟。靡有遺矣。大藏充棟而莊嚴。像教充斥四天下矣。盡有情無情有漏無漏。悉演法音而歸依。且遍恒沙界矣。奚以衛而金湯為。吁。嗟乎。此佛氏為人切而憂道深也。昔如來付法迦葉。密囑受記。以斷滅為戒。祖祖相傳猶有熱鐵輪追之者。不得已而傳衣。又不得止而付之國王大臣。吾儒所稱說。無徴不信。不信民弗從者。慮在茲乎。夫佛自竺干。歷流沙萬餘里以入震旦。團虛空教人。人驟聞之非駭且惑。而欲其流通周洽。於是思以金湯之矣。古之防在外道。今之防在邪見。外衢
【現代漢語翻譯】 現代漢語譯本 苾芻（佛教出家男眾）中有向非空子請教說：『真如（宇宙萬物的本體）的本質是空嗎？』非空子回答說：『是的。』又問：『虛空可以被破壞嗎？』回答說：『不能。』虛空的本體大於天地，真如的本體大於虛空。因為有形之物終將墜落消亡，而虛空沒有窮盡。虛空可以被視為空無，但真如實際上是無所空的。正因為無所空，所以它不住于空，沒有形象，沒有名稱，沒有產生，沒有毀壞。芥子（極小的種子）包含須彌山（高大的山），這不是戲論；石子渡過大海，也不是稀有的事情。即使在宇宙開闢之初，天地崩毀之時，真如也沒有生滅的現象。還需要用什麼來保衛佛法，使其如金湯般堅固呢？』 自性（本性）本是空，因緣（事物之間的相互關係）生出萬有。塵埃和根源相互映照，熏習（長期影響）交替變幻，眾生因此流浪沉淪，轉入煩惱之中。於是西方有大聖人（指釋迦牟尼佛）出現，哀憐並普度眾生，以般若（智慧）為航船，以菩提（覺悟）為果實，以金剛（堅固不壞的智慧）為究竟，以經律論為調御，以最上凡夫和小乘（佛教早期流派）為階梯。自漢朝（公元前206年-公元220年）以來，佛法瀰漫整個震旦（中國），無數善知識唱導開悟，沒有遺漏任何眾生。大藏經（佛教經典總集）堆積如山，莊嚴國土，佛像教化充斥四天下。所有有情無情、有漏無漏之物，都在宣揚佛法，歸依佛法，佛法已經遍佈恒河沙數的世界。還需要用什麼來保衛佛法，使其如金湯般堅固呢？ 唉！可嘆啊！這是佛氏為人懇切，憂道深遠啊！從前如來（釋迦牟尼佛）將佛法付囑給迦葉（摩訶迦葉，釋迦牟尼佛的大弟子），秘密囑咐並授記，以斷滅為戒律。祖師們代代相傳，仍然有像熱鐵輪追趕一樣的情況發生。不得已才傳衣缽，又不能停止，於是付囑給國王大臣。我們儒家所說的，沒有證據就不相信，不被信任，民眾就不會服從，顧慮就在這裡吧。 佛法自從竺干（印度）經過流沙萬餘里傳入震旦，用空無的理論教化人們，人們乍一聽聞，不是驚駭就是迷惑，想要讓佛法流通普及，於是就想用金湯來保衛它。古代防備外道（佛教以外的宗教），現在防備邪見。外面的道路……
【English Translation】 English version Among the Bhikshus (Buddhist monks), one asked Fei Kong Zi: 'Is the essence of True Thusness (the fundamental nature of all things) emptiness?' Fei Kong Zi replied: 'It is so.' Then he asked: 'Can emptiness be destroyed?' The answer was: 'No.' The substance of emptiness is greater than heaven and earth, and the substance of True Thusness is greater than emptiness. Because tangible things will eventually fall and perish, but emptiness is endless. Emptiness can be regarded as void, but True Thusness is actually devoid of emptiness. Precisely because it is devoid of emptiness, it does not dwell in emptiness, has no form, no name, no creation, and no destruction. A mustard seed (extremely small seed) containing Mount Sumeru (a tall mountain) is not a joke; a stone crossing the sea is not a rare thing. Even at the beginning of the universe, when heaven and earth collapsed, True Thusness did not have the phenomenon of birth and death. What else is needed to defend the Dharma and make it as solid as a golden soup?' 'The self-nature (inherent nature) is originally empty, and causes and conditions (the interrelationships between things) give rise to all existence. Dust and roots reflect each other, and habitual influences (long-term influences) alternate and change, causing sentient beings to wander and sink, turning into afflictions. Therefore, a great sage (referring to Shakyamuni Buddha) appeared in the West, pitying and universally saving sentient beings, using Prajna (wisdom) as a ship, Bodhi (enlightenment) as a fruit, Vajra (indestructible wisdom) as the ultimate, using Sutras, Vinaya, and Shastras as guidance, and using the highest ordinary people and Hinayana (early Buddhist schools) as steps. Since the Han Dynasty (206 BC-220 AD), the Dharma has permeated the entire Zhendan (China), and countless virtuous teachers have chanted and enlightened, without omitting any sentient beings. The Tripitaka (collection of Buddhist scriptures) is piled up like mountains, decorating the country, and Buddhist teachings fill the four corners of the world. All sentient and insentient, defiled and undefiled things are proclaiming the Dharma and taking refuge in the Dharma. The Dharma has spread throughout the worlds as numerous as the sands of the Ganges River. What else is needed to defend the Dharma and make it as solid as a golden soup?' Alas! Alas! This is the Buddha's earnest concern for people and deep concern for the Way! In the past, the Tathagata (Shakyamuni Buddha) entrusted the Dharma to Kashyapa (Mahakashyapa, Shakyamuni Buddha's great disciple), secretly instructing and prophesying, taking annihilation as a precept. Generation after generation of patriarchs passed it down, and there were still situations like being chased by a hot iron wheel. Only then did they have to pass on the robe and bowl, and they could not stop, so they entrusted it to kings and ministers. What we Confucians say is that we do not believe without evidence, and if we are not trusted, the people will not obey. The concern is here. The Dharma entered Zhendan from Zhugan (India) after traveling more than 10,000 miles through the quicksand, using the theory of emptiness to teach people. When people hear it for the first time, they are either shocked or confused. If they want the Dharma to circulate and spread, they want to protect it with a golden soup. In ancient times, they guarded against heretics (religions other than Buddhism), and now they guard against heresies. The road outside...
逸而與佛角則法離。邪見竄而與佛溷則法亦離。弊且迷妄相導。登枝忘本。上者墮尊貴博名高。下者藉檀那隴什一。緇衣塞路而優缽曇華世不一見。毋怪乎疑謗紛起。法愈離而防愈密。金湯所由作也。其書爰稽上古。下逮胡元。搜栝數千年間帝王宰官名儒碩彥凡一事一言有裨慈氏教者。匯次成帙。是布金為城。不湯而池。是覺海醍醐所灌而輸也。是舍利城耆阇崛清涼凈土。龍象之所都而三乘之軌也。是示長者子之便門也。於人心世教寧無小補乎哉。天臺惺上人重訂刻之。以廣其傳。余嘉其志。首揭虛空真如之體以廣其量。俾人知一切現成無餘無欠。不金湯而究竟堅固者。旹
萬曆庚子初夏佛日非空居士華亭俞汝為撰
No. 1628-B 佛法金湯編敘
前越之東山住持岱宗泰公作佛法金湯編十卷。韞中瑄禪師為持過伯衡求敘。敘曰。佛法之行乎中國也。邇來一千三百二十有六年矣。雖毀之排之而昌熾猶一日。初伯衡莫知其所以然。竊意亦惟其說足以動人而已。今觀此編。乃知固由歷代明哲之君與夫公侯卿大夫士之賢者。罔不崇向之擁樹之而為之外護也。崇向有若。而人故毀焉者莫能勝其口也。擁樹有若。而人故排焉者莫能勝其力也。豈獨莫能勝哉。因其崇向也而益知其不可毀。因其擁樹也而益
【現代漢語翻譯】 現代漢語譯本： 一旦偏離佛的正道，佛法就會離散。邪見滋生並與佛法混淆，佛法也會離散。錯誤和迷惑相互引導，如同攀登樹枝而忘記根本。在上者，即使地位尊貴、名聲顯赫，也會墮落；在下者，則依賴信徒的供養，貪圖十分之一的利益。僧侶堵塞道路，而優曇缽花（Udumbara，祥瑞之花）世間難得一見。難怪懷疑和誹謗紛紛而起，佛法越發離散，防範也越發嚴密，這就是構築金湯（比喻堅固的防禦）的原因。這本書追溯上古，下至胡元（元朝），蒐集數千年間帝王、宰官、名儒、碩彥，凡是一事一言對慈氏（Maitreya，彌勒菩薩）教義有所裨益的，都彙集編纂成冊。這如同用黃金築成城池，不用熱水也能形成護城河。這是覺海（Bodhi Ocean，覺悟之海）中的醍醐（Amrita，甘露）所灌溉和輸送的，是舍利城（Sariputra's City，舍利弗的城市）、耆阇崛山（Grdhrakuta，靈鷲山）的清涼凈土。是龍象（指傑出的人才）所聚集，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）所遵循的軌道。這是為長者子（指有智慧的人）展示的方便之門。對於人心和社會教化，難道沒有一點幫助嗎？天臺惺上人重新修訂刊刻，以廣為流傳。我讚賞他的志向，首先揭示虛空真如（Sunyata-tathata，空性和真如）的本體，以擴充套件其度量，使人知道一切都是現成，沒有剩餘也沒有欠缺，不用金湯也能達到究竟堅固的境界。
時
萬曆（Wanli，明神宗年號，1573-1620）庚子初夏，佛日非空居士華亭俞汝為撰。
No. 1628-B 佛法金湯編敘
前越之東山住持岱宗泰公作《佛法金湯編》十卷，韞中瑄禪師為持過伯衡求序。序曰：佛法在中國流傳，至今已有一千三百二十六年了。即使有人詆譭、排斥，其昌盛之勢仍然與日俱增。起初伯衡不明白其中的原因，私下認為只是因為其說辭足以打動人心而已。現在看了這部書，才知道確實是因為歷代明哲的君主以及公侯卿大夫士中的賢者，無不崇尚、擁護、扶植它，作為外在的護衛。即使有人如此崇尚，但詆譭它的人仍然無法勝過他們的口舌；即使有人如此擁護扶植，但排斥它的人仍然無法勝過他們的力量。豈止是無法勝過呢？正因為他們崇尚它，所以更加知道它不可詆譭；正因為他們擁護扶植它，所以更加 English version: Once deviated from the Buddha's correct path, the Dharma will be scattered. If wrong views arise and are mixed with the Buddha's teachings, the Dharma will also be scattered. Errors and delusions guide each other, like climbing branches and forgetting the root. Those in high positions, even with nobility and fame, will fall; those in lower positions rely on the offerings of believers, coveting a tenth of the benefits. Monks block the roads, while the Udumbara flower (Udumbara, an auspicious flower) is rarely seen in the world. No wonder doubts and slanders arise one after another, the Dharma becomes more and more scattered, and defenses become more and more strict, which is why golden ramparts (a metaphor for strong defense) are built. This book traces back to ancient times, down to the Hu Yuan (Yuan Dynasty, 1271-1368), collecting emperors, prime ministers, famous scholars, and great talents over thousands of years. All matters and words that benefit the teachings of Maitreya (Maitreya, the future Buddha) are compiled into a volume. This is like building a city with gold, forming a moat without hot water. It is irrigated and transported by the Amrita (Amrita, nectar) in the Bodhi Ocean (Bodhi Ocean, the ocean of enlightenment), the cool and pure land of Sariputra's City (Sariputra's City, the city of Sariputra) and Grdhrakuta (Grdhrakuta, Vulture Peak). It is where dragons and elephants (referring to outstanding talents) gather, and the path followed by the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). This is the expedient gate shown to the sons of elders (referring to wise people). Does it not provide a little help to people's hearts and social education?
Superior Monk Xing of Tiantai re-edited and engraved it to spread it widely. I admire his ambition, first revealing the essence of Sunyata-tathata (Sunyata-tathata, emptiness and suchness) to expand its measure, so that people know that everything is ready-made, with nothing left over and nothing lacking, and can achieve ultimate firmness without golden ramparts.
Time:
Early summer of the Gengzi year of Wanli (Wanli, reign of Emperor Shenzong of Ming Dynasty, 1573-1620), written by Yu Ruwei, a lay Buddhist named Feikong of Huating.
No. 1628-B Preface to the Compilation of Golden Ramparts of the Buddha Dharma
Dai Zongtai, the abbot of Dongshan in Qian Yue, wrote ten volumes of 'Golden Ramparts of the Buddha Dharma'. Zen Master Yunzhong Xuan held it to Boheng to ask for a preface. The preface says: The Buddha Dharma has been circulating in China for 1326 years. Even if someone slanders and rejects it, its prosperity still increases day by day. At first, Boheng did not understand the reason, and privately thought it was only because its words were enough to move people's hearts. Now, after reading this book, I know that it is indeed because the wise monarchs of past dynasties and the virtuous among the dukes, marquises, ministers, and scholars have all admired, supported, and cultivated it as an external protection. Even if someone admires it so much, those who slander it still cannot overcome their tongues; even if someone supports and cultivates it so much, those who reject it still cannot overcome their strength. How can they not overcome it? Precisely because they admire it, they know even more that it cannot be slandered; precisely because they support and cultivate it, they even more
【English Translation】 Once deviated from the Buddha's correct path, the Dharma will be scattered. If wrong views arise and are mixed with the Buddha's teachings, the Dharma will also be scattered. Errors and delusions guide each other, like climbing branches and forgetting the root. Those in high positions, even with nobility and fame, will fall; those in lower positions rely on the offerings of believers, coveting a tenth of the benefits. Monks block the roads, while the Udumbara flower (Udumbara, an auspicious flower) is rarely seen in the world. No wonder doubts and slanders arise one after another, the Dharma becomes more and more scattered, and defenses become more and more strict, which is why golden ramparts (a metaphor for strong defense) are built. This book traces back to ancient times, down to the Hu Yuan (Yuan Dynasty, 1271-1368), collecting emperors, prime ministers, famous scholars, and great talents over thousands of years. All matters and words that benefit the teachings of Maitreya (Maitreya, the future Buddha) are compiled into a volume. This is like building a city with gold, forming a moat without hot water. It is irrigated and transported by the Amrita (Amrita, nectar) in the Bodhi Ocean (Bodhi Ocean, the ocean of enlightenment), the cool and pure land of Sariputra's City (Sariputra's City, the city of Sariputra) and Grdhrakuta (Grdhrakuta, Vulture Peak). It is where dragons and elephants (referring to outstanding talents) gather, and the path followed by the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). This is the expedient gate shown to the sons of elders (referring to wise people). Does it not provide a little help to people's hearts and social education? Superior Monk Xing of Tiantai re-edited and engraved it to spread it widely. I admire his ambition, first revealing the essence of Sunyata-tathata (Sunyata-tathata, emptiness and suchness) to expand its measure, so that people know that everything is ready-made, with nothing left over and nothing lacking, and can achieve ultimate firmness without golden ramparts. Time: Early summer of the Gengzi year of Wanli (Wanli, reign of Emperor Shenzong of Ming Dynasty, 1573-1620), written by Yu Ruwei, a lay Buddhist named Feikong of Huating. No. 1628-B Preface to the Compilation of Golden Ramparts of the Buddha Dharma Dai Zongtai, the abbot of Dongshan in Qian Yue, wrote ten volumes of 'Golden Ramparts of the Buddha Dharma'. Zen Master Yunzhong Xuan held it to Boheng to ask for a preface. The preface says: The Buddha Dharma has been circulating in China for 1326 years. Even if someone slanders and rejects it, its prosperity still increases day by day. At first, Boheng did not understand the reason, and privately thought it was only because its words were enough to move people's hearts. Now, after reading this book, I know that it is indeed because the wise monarchs of past dynasties and the virtuous among the dukes, marquises, ministers, and scholars have all admired, supported, and cultivated it as an external protection. Even if someone admires it so much, those who slander it still cannot overcome their tongues; even if someone supports and cultivates it so much, those who reject it still cannot overcome their strength. How can they not overcome it? Precisely because they admire it, they know even more that it cannot be slandered; precisely because they support and cultivate it, they even more
知其不可排。幡然悟曰。以此之勢。衛彼之法。如之何與之角也。不折而歸之者幾希。是則佛法之所以彌久而彌昌者。豈非外護為之乎。然使身受付囑而於其道不能深知而篤信人也。毀其以去倫理。率天下也能無駭乎。排其以禍福語。傾天下也能無惑乎。矧能出身拂天下而為之別白曰。爾之毀之排之也以跡。而吾之向之樹之也以道。道其精而跡其粗也。其粗者有隙之可抵。其精者亦有間之可乘乎。則佛之法雖高大微妙。烏能保其不摧折陵替哉。其徒又烏能施施衎衎如此哉。是故不忘付囑之意而銳于外護。甚於國家之有金城湯池也已。於戲。先王之設城池。非恃以為存也。且猶不可一日無。而況外護佛法之所恃以為存者也。而一日可無之乎。岱宗此編之作。可謂見之明矣。抑何用心之勤耶。雖然。城池者立國之具。若夫國勢之尊安寔存乎人焉耳。精神折衝有其人。雖無金城湯池孰敢侮之。精神折衝無其人。雖有金城湯池亦將侮之。何獨佛法而不然乎。然則為其徒者。勇猛精進以至於道明其旨趣于天下。使天下之人皆無能毀。亦無能排。尚安得不力乎。不然。外護雖固於金湯。其如入吾室操吾戈以伐我者何。伯衡不自揆。敢以是為敘。效綿力焉。洪武二十六年歲次癸丑春正月戊辰無聞居士眉山蘇伯衡敘。
No.
1628-C 又
是編何為而作也。東山岱宗禪師慮大法之城失其防而作也。其書十卷。始於周昭。迄于元順。凡若干人。取其言之足以護教者。繫於其人之下。表而出之。仍題其編曰佛法金湯。誠可謂像世釋徒之干城。千載法門之保障者矣。昔者韓歐二公嘗為文以詆佛。其說累千萬言。然其言愈繁而佛法愈盛者何哉。蓋由吾佛之道。大而無外。尊而無對。仰之而不可及。贊之而無能名。帝王崇之。大人宗之。傳之萬世而無能易。詎可以一人之私。愛之而茍存。惡之而茍去者哉。柳子曰。退之好儒未能過揚子。況歐子好儒又未能過韓子。柰何二子以悻悻之憤。屑屑之詞。而圖攻聖人之教者。何乃自苦如此哉。予嘗論李純甫謂。佛者未嘗為儒者害。儒者嘗為佛者害。此其言之太過。佛固未嘗為儒者害。則儒亦豈嘗害於佛者哉。特以劉張朱呂輩獵取佛意箋註其書以欺時流。故有是說。殊不知吾佛之教。譬之巨家庫藏珍貝充溢。雖有鉆穴穿窬之失。亦何害於吾富哉。宋明教大師亦嘗著書三編。名曰輔教。會儒老之小異。歸釋氏之大同。後學士子賴以為規。予以東山此編。文雖不出其己。其所以命編者亦輔教之遺意也。且予觀編中諸君子憤世疾邪之辯。其論可謂公矣。然如法華所謂提婆達多是我善知識者。則毀亦金湯
【現代漢語翻譯】 現代漢語譯本 這部書是為什麼而作的呢？是東山岱宗禪師（Dàizōng Chánshī） 擔憂佛法之城失去防禦而作的。這本書共十卷，起于周昭王（公元前1052年-公元前977年），終於元順帝（公元1333年-1368年），記載了許多人。選取他們足以護持佛法的言論，附在他們的事蹟之下，表彰出來，仍然題名為《佛法金湯》。實在可以稱得上是末法時代佛教徒的堅固堡壘，千秋萬代佛法的保障啊！ 過去韓愈（Hán Yù）、歐陽修（Ōuyáng Xiū）二位先生曾經撰文詆譭佛教，他們的言論累積成千上萬字。然而他們的言論越是繁多，佛法反而越是興盛，這是為什麼呢？因為我們佛的道理，廣大而無所不包，尊貴而無與倫比，仰望它而不可及，讚美它而無法用言語形容。帝王崇尚它，大人宗奉它，流傳萬世而無法改變。難道可以因為一個人的私心，喜愛它就茍且儲存，厭惡它就隨意拋棄嗎？ 柳宗元（Liǔ Zōngyuán）說：『韓愈推崇儒學還不能超過揚雄（Yáng Xióng），更何況歐陽修推崇儒學又不能超過韓愈。為什麼這兩位先生要用憤恨不平的情緒，瑣碎的言辭，來試圖攻擊聖人的教誨呢？何必如此自討苦吃呢？』 我曾經評論李純甫（Lǐ Chúnfǔ）說：『佛教徒未曾危害儒者，儒者卻曾經危害佛教徒。』這話說得太過分了。佛教固然未曾危害儒者，那麼儒者又怎麼會危害佛教呢？只是因為劉爚（Liú Yuè）、張栻（Zhāng Shì）、朱熹（Zhū Xī）、呂祖謙（Lǚ Zūqiān）這些人獵取佛意來註釋他們的書籍，以此欺騙世人，所以才有這種說法。殊不知我們佛教的教義，好比巨富之家的倉庫，珍寶充盈，即使有盜賊鉆洞偷竊的損失，又怎麼會損害我們的富有呢？' 宋朝明教大師（Míngjiào Dàshī）也曾經著書三篇，名為《輔教》，調和儒、道兩家的小差異，歸向釋迦牟尼佛（Shìjiāmóunífó）的大同。後來的學士們依賴它作爲規範。我認為東山禪師這部書，文章雖然不是自己創作的，但命名為《佛法金湯》，也是繼承了《輔教》的遺意。而且我看到書中諸位君子憤恨世俗邪惡的辯論，他們的議論可以說是公正的。然而，如果像《法華經》所說的『提婆達多（Devadatta）是我的善知識』，那麼譭謗也是金湯。
【English Translation】 English version Why was this compilation made? It was made because Chan Master Dongshan Daizong (Dàizōng Chánshī) was concerned that the city of the Great Dharma would lose its defenses. The book consists of ten volumes, beginning with King Zhao of Zhou (1052-977 BC) and ending with Emperor Shun of Yuan (1333-1368 AD), recording many people. It selects their words that are sufficient to protect the Dharma, attaches them to their deeds, and presents them, still titled 'Golden Soup of the Buddha Dharma'. It can truly be called the solid fortress of Buddhists in the Dharma-ending Age and the guarantee of the Buddha Dharma for thousands of years! In the past, Mr. Han Yu (Hán Yù) and Ouyang Xiu (Ōuyáng Xiū) once wrote articles to slander Buddhism, and their words accumulated into tens of thousands of words. However, the more numerous their words, the more prosperous the Buddha Dharma became. Why is this? Because the principles of our Buddha are vast and all-encompassing, noble and unparalleled, looking up to it and unattainable, praising it and indescribable. Emperors admire it, great men follow it, and it is passed down for thousands of generations and cannot be changed. Can it be that because of one person's selfishness, it is preserved if they like it, and discarded if they hate it? Liu Zongyuan (Liǔ Zōngyuán) said: 'Han Yu's advocacy of Confucianism could not surpass Yang Xiong (Yáng Xióng), let alone Ouyang Xiu's advocacy of Confucianism could not surpass Han Yu. Why should these two gentlemen use resentful emotions and trivial words to try to attack the teachings of the saints? Why bother to make themselves suffer so much?' I once commented on Li Chunfu (Lǐ Chúnfǔ) saying: 'Buddhists have never harmed Confucians, but Confucians have harmed Buddhists.' This is an overstatement. Buddhists have certainly never harmed Confucians, so how could Confucians have harmed Buddhists? It is only because Liu Yue (Liú Yuè), Zhang Shi (Zhāng Shì), Zhu Xi (Zhū Xī), and Lü Zuqian (Lǚ Zūqiān) and others hunted for Buddhist ideas to annotate their books in order to deceive the world, that there is such a statement. Little do they know that our Buddhist teachings are like the warehouse of a wealthy family, filled with treasures. Even if there is a loss from thieves drilling holes and stealing, how can it harm our wealth?' Master Mingjiao (Míngjiào Dàshī) of the Song Dynasty also wrote three books, named 'Assisting the Teachings', reconciling the small differences between Confucianism and Taoism, and returning to the great unity of Shakyamuni Buddha (Shìjiāmóunífó). Later scholars relied on it as a norm. I think that this book by Chan Master Dongshan, although the articles are not his own creation, naming it 'Golden Soup of the Buddha Dharma' also inherits the legacy of 'Assisting the Teachings'. Moreover, I see the debates of the gentlemen in the book who are indignant at worldly evils, and their arguments can be said to be fair. However, if, as the Lotus Sutra says, 'Devadatta (Devadatta) is my good teacher', then slander is also a golden soup.
。譽亦金湯。其何損益於吾教哉。然則讀是編者當於文字之外求之可也。洪武二十四年歲在辛未秋七月初吉僧錄司左講經天禧講寺住持釋守仁。
No. 1628-D 又
越有沙門岱宗泰公。幼習洙泗之業于鄉校。稍長為釋氏學。嘗師事夢堂噩禪師于臺之國清寺。而為其掌箋翰焉。其學贍而識達。氣充而守約。其發為文章雄渾淵雅。惟務以弘宗樹教為本。不以誇多鬥靡為奇。嚐出世說法郡之東山禪寺。而從之學者益眾。洪武十有九年來 京師。間出所治佛法金湯編示予。俾為之序。予因言于岱宗曰。子之為書。蓋將以明夫道也。夫道先天地而不為始。後天地而不為終。窮其微雖聖賢有不能造。極其幽雖鬼神有不能測。非聲臭之可形。非言議之可辨。然則子之為是也。將奚以乎。岱宗曰。語道之極致。固有如子之言者。然道無異同而不能不有異同。道無愛惡而不能不有愛惡。有異同焉。不能不有抑揚之論。有愛惡焉。不能不有是非之辨。異同也。愛惡也。抑揚之論。是非之辨。固皆末也。本之曾奚悖于道乎。因其用而明其體。沿其流而得其源。則此書之作也。又惡可已乎。子亦嘗知有迷而失道者乎。不有以為之先而導之。而欲至其所未至也。不亦難乎。予之為是也。蓋將以考見夫古今之得失而從違之。
【現代漢語翻譯】 現代漢語譯本：讚譽也如同金湯（比喻堅固的防禦），這對於我的教義又有什麼增減呢？因此，閱讀這本書的人應當在文字之外尋求真諦。洪武二十四年（1391年）歲在辛未秋七月初吉，僧錄司左講經、天禧講寺住持釋守仁。
又有沙門岱宗泰公，年幼時在鄉校學習儒家經典。稍大後學習佛法。曾經在臺州國清寺師事夢堂噩禪師，併爲他掌管文書。他的學識淵博，見識通達，氣度充沛，持守簡要。他所寫的文章雄渾淵雅，只以弘揚宗門、樹立教義為根本，不以誇耀繁多、爭奇鬥豔為目的。他曾經在郡城的東山禪寺開壇說法，跟隨他學習的人越來越多。洪武十九年（1386年）來到京師，偶爾拿出他所著的《佛法金湯編》給我看，希望我為之作序。我於是對岱宗說：『您寫這本書，大概是要闡明道吧。道在天地之前而不作為開始，在天地之後而不作為終結。窮究其細微，即使聖賢也不能達到；探究其幽深，即使鬼神也不能測度。它不是聲音氣味可以形容的，不是言語議論可以分辨的。那麼您做這件事，將要用什麼方法呢？』岱宗說：『說到道的極致，固然像您所說的那樣。然而道沒有異同卻不能不有異同，道沒有愛憎卻不能不有愛憎。有了異同，不能不有抑揚的議論；有了愛憎，不能不有是非的辨別。異同也好，愛憎也好，抑揚的議論，是非的辨別，固然都是末節。它們的根本難道會違背道嗎？通過它的作用來闡明它的本體，沿著它的支流來探求它的源頭，那麼這本書的寫作，又怎麼可以停止呢？您也曾經知道有迷惑而失去道的人嗎？不先為他們開路引導他們，卻想要讓他們到達他們未曾到達的地方，不也很難嗎？我做這件事，大概是要考察古今的得失而遵循或違背它們。』
【English Translation】 English version: Praise is like a golden city (a metaphor for strong defense). What increase or decrease does it bring to my teachings? Therefore, those who read this book should seek the truth beyond the words. Written on an auspicious day in the seventh month of autumn in the year Xinwei, the 24th year of Hongwu (1391), by Shi Shouren, the Left Lecturer of the Sangha Registry and Abbot of Tianxi Monastery.
Furthermore, there was the Shramana Daizong Taigong of Yue. In his youth, he studied Confucian classics at the village school. Later, he studied Buddhism. He once served Zen Master Mengtang E at Guoqing Monastery in Taizhou, managing his correspondence. His learning was extensive and his understanding profound. His spirit was abundant and his adherence to principles was concise. His writings were majestic and refined, always aiming to propagate the teachings and establish the doctrine as the foundation, not to boast of quantity or compete for novelty. He once preached at Dongshan Zen Monastery in the prefecture, and the number of students who followed him increased. In the 19th year of Hongwu (1386), he came to the capital and occasionally showed me his work, 'Golden City of Buddhist Dharma,' hoping that I would write a preface for it. I then said to Daizong, 'You are writing this book, presumably to clarify the Dao. The Dao exists before heaven and earth without being a beginning, and after heaven and earth without being an end. To exhaust its subtlety, even sages cannot reach it; to explore its depth, even ghosts and spirits cannot fathom it. It cannot be described by sound or smell, nor can it be distinguished by words or arguments. So what method will you use to do this?' Daizong said, 'Speaking of the ultimate of the Dao, it is indeed as you say. However, the Dao has no sameness or difference, yet it cannot but have sameness and difference; the Dao has no love or hate, yet it cannot but have love and hate. With sameness and difference, there cannot but be discussions of praise and criticism; with love and hate, there cannot but be distinctions of right and wrong. Sameness and difference, love and hate, discussions of praise and criticism, distinctions of right and wrong, are all secondary matters. How could their root contradict the Dao? By clarifying its essence through its function, and by seeking its source along its tributaries, how can the writing of this book be stopped? Have you ever known those who are confused and lose the Dao? If you do not first pave the way for them and guide them, but want them to reach where they have not yet reached, is it not difficult? I am doing this to examine the gains and losses of the past and present and to follow or reject them.'
其亦庶幾乎至其所未至者之先導乎。予曰。岱宗蓋得吾佛聖人所以設教之心也。予之言曾未至乎此。嚐遍閱是編。其所載西乾竺而東震旦。上週秦而下宋元。其間聖君賢臣名儒鉅公。有能抑揚佛化以為善治。有能推驗神功以攘外侮。或開之於先。或承之於后。所謂抑揚之論。是非之辨。不能無之者。悉於是編匯而綜之。使覽之者有得乎此。反其所趨之邪小而一軌于正涂。息其他議之紛紜而終與夫至理。有不待辨而明。不待告而諭者。其名之金湯。豈無其所謂乎。噫。岱宗之用心其亦勤矣。其亦可謂能立功于吾佛之教者矣。時洪武二十四年歲在辛未五月望日僧錄司左覺義靈谷禪寺住持沙門清浚序。
No. 1628-E 題佛法金湯編
自正法付王臣以來。至今二千餘年。帝王公卿為法外護者代有其人。觀此佛法金湯之編。概可見矣。護法之人既如金城湯池之固。使外侮不得而入。弘法之人又當力行而振起。以副護法之心。如是則教法烏有不興者哉。雖然。金湯之設以備他𡨥。他𡨥外作猶可御之。至有竊比丘形服內壞教法者。是家寇也。家𡨥內作。雖有金湯外固。亦將無如之何矣。況末法之流。率多放逸。恬不知愧。由是教法漸至衰微。是知泰公是書不為誇耀於世。殆將有警于吾徒也。嗚呼。為吾徒者。
【現代漢語翻譯】 現代漢語譯本： 這難道不是幾乎可以作為達到前人未曾達到的境界的先導嗎？我（予）說：『岱宗（指編者）大概領會了我們佛教聖人設立教義的用心啊。』我的話還不曾達到這個程度。我曾經通讀這部書，其中記載了西邊的西乾竺（印度）和東邊的震旦（中國），上起周秦（周朝和秦朝），下至宋元（宋朝和元朝）。這期間，有聖明的君主、賢能的臣子、著名的儒士、偉大的官員，他們有的能夠抑揚佛法來輔助良好的治理，有的能夠推驗神通來抵禦外來的侵略，有的在先開創，有的在後繼承。那些所謂的抑揚之論、是非之辨，不能沒有的，都彙集在這部書中並加以總結。使閱讀它的人能夠有所得，從而改變他們所趨向的邪門歪道，而統一到正途上來；平息他們其他的議論紛紛，而最終歸於那至高的道理。有些道理不用辯論就能明白，不用告知就能領悟。這本書名為《金湯》，難道沒有它的道理嗎？唉！岱宗的用心真是勤勉啊！他也可以稱得上是能夠為我們佛教建立功勛的人了。時在洪武二十四年（1391年），歲在辛未年五月望日，僧錄司左覺義、靈谷禪寺住持沙門清浚作序。
題《佛法金湯編》
自從正法傳付給王臣以來，至今已經兩千多年了。帝王公卿作為佛法的外在護衛者，每個時代都有這樣的人。觀看這部《佛法金湯》的編纂，大概就可以瞭解了。護法的人既然像金城湯池一樣堅固，使得外來的侵犯不能進入，那麼弘揚佛法的人就應當努力實踐並振興佛法，來配合護法者的心意。像這樣，那麼教法怎麼會不興盛呢？雖然如此，設定金湯是爲了防備其他的侵犯，其他的侵犯從外面來還可以抵禦。至於有那些竊取比丘（佛教出家人）的形貌服飾，在內部破壞教法的人，這是家裡的盜賊啊。家裡的盜賊在內部作亂，即使有金湯在外堅固，也將無可奈何了。更何況末法（佛教衰落時期）的流弊，大多是放縱逸樂，恬不知恥。因此教法漸漸衰微。由此可知泰公（指編者）這本書不是爲了向世人誇耀，大概將要對我們這些僧徒有所警示啊。唉！作為我們這些僧徒，應該……
【English Translation】 English version: Is this not almost a precursor to reaching what predecessors have not reached? I (Yu) said, 'Daizong (referring to the compiler) probably understood the intention of our Buddhist saints in establishing the teachings.' My words have not yet reached this level. I have read through this book, which records the western Xiqianzhu (India) and the eastern Zhendan (China), from the Zhou and Qin dynasties (Zhou Dynasty and Qin Dynasty) to the Song and Yuan dynasties (Song Dynasty and Yuan Dynasty). During this period, there were enlightened monarchs, virtuous ministers, famous Confucian scholars, and great officials, some of whom were able to promote and regulate Buddhism to assist in good governance, and some of whom were able to investigate and verify supernatural powers to resist foreign invasions. Some initiated it first, and some inherited it later. Those so-called discussions of promotion and regulation, and distinctions between right and wrong, which cannot be absent, are all collected and summarized in this book. It enables those who read it to gain something from it, thereby changing their tendency towards heresy and unifying it to the right path; pacifying their other diverse opinions, and ultimately returning to the supreme truth. Some principles can be understood without debate, and some can be understood without being told. Is there no reason for this book to be named 'Golden Fortress'? Alas! Daizong's efforts are truly diligent! He can also be called someone who can establish merit for our Buddhist teachings. At the time of the twenty-fourth year of Hongwu (1391 AD), in the year of Xinwei, on the fifteenth day of the fifth month, Qingjun, the Left Jueyi of the Sanglu Si (Buddhist Registry) and the abbot of Linggu Zen Temple, wrote the preface.
Inscription on 'Compilation of the Golden Fortress of the Buddha Dharma'
Since the transmission of the true Dharma to kings and ministers, more than two thousand years have passed. Emperors, princes, and high officials who act as external protectors of the Dharma have existed in every era. By observing this compilation of the 'Golden Fortress of the Buddha Dharma', one can generally understand this. Since those who protect the Dharma are as solid as a golden city and a moat, preventing foreign invasions from entering, then those who promote the Dharma should strive to practice and revitalize the Dharma, to match the intentions of the protectors of the Dharma. In this way, how can the teachings not flourish? Although this is the case, the establishment of a golden fortress is to guard against other invasions. If other invasions come from the outside, they can still be resisted. As for those who steal the appearance and clothing of Bhikkhus (Buddhist monks) and destroy the teachings from within, these are domestic thieves. If domestic thieves cause trouble from within, even if there is a solid golden fortress on the outside, there will be nothing that can be done. Moreover, the abuses of the Dharma-ending Age (the age of declining Dharma) are mostly indulgence and shamelessness. Therefore, the teachings gradually decline. From this, it can be known that Master Tai (referring to the compiler)'s book is not to boast to the world, but is probably going to warn us monks. Alas! As for us monks, we should...
得不懼且省乎。洪武辛未夏僧錄司右善世善世禪寺住山全室比丘宗泐識。
佛法金湯編目錄
卷第一 周 昭王 穆王 孔子 列子 秦 始皇 西漢 武帝 哀帝 霍去病 劉向 東漢 明帝 桓帝 楚王 牟子 魏 曹植 朱士行 蜀 太祖 烏程侯 支謙 闞澤 卷第二 西晉 武帝 惠帝 荀勖 羊祜 劉薩訶 朱膺 東晉 元帝 明帝 成帝 簡文帝 孝武帝 王導 謝安 王羲之 周玘 陶侃 高悝 郗超 王喬之(或云齊之) 習鑿齒 許詢 何充 準 王珣 珉 王坦之 孫綽 戴逵 颙 袁宏 劉程之 周續之 雷次宗 張野 詮 宗炳 孟顗 陶潛 羅含 顧凱之 范寧 謝尚 何無忌 桓伊 後趙 石勒 石虎 後燕 慕容垂 南燕 慕容德 前秦 苻堅 後秦 姚興 北涼 沮渠蒙遜 卷第三 宋 武帝 文帝 孝武帝 明帝 何尚之 王玄謨 范泰 曄 周顒 謝靈運 顏延之 袁粲 何鎮之 齊
【現代漢語翻譯】 現代漢語譯本： 難道不應該無所畏懼並且自我反省嗎？洪武辛未年（1391年）夏天，僧錄司右善世、善世禪寺住山全室比丘宗泐敬識。
《佛法金湯編》目錄
卷第一 周 昭王、穆王、孔子、列子 秦 始皇 西漢 武帝、哀帝、霍去病、劉向 東漢 明帝、桓帝、楚王、牟子 魏 曹植、朱士行 蜀 太祖、烏程侯、支謙、闞澤 卷第二 西晉 武帝、惠帝、荀勖、羊祜 劉薩訶、朱膺 東晉 元帝、明帝、成帝、簡文帝 孝武帝、王導、謝安、王羲之 周玘、陶侃、高悝、郗超 王喬之（或云齊之）、習鑿齒、許詢、何充、準 王珣、珉、王坦之、孫綽、戴逵、颙 袁宏、劉程之、周續之、雷次宗 張野、詮、宗炳、孟顗、陶潛 羅含、顧凱之、范寧、謝尚 何無忌、桓伊 後趙 石勒、石虎 後燕 慕容垂 南燕 慕容德 前秦 苻堅 後秦 姚興 北涼 沮渠蒙遜 卷第三 宋 武帝、文帝、孝武帝、明帝 何尚之、王玄謨、范泰、曄、周顒 謝靈運、顏延之、袁粲、何鎮之 齊
【English Translation】 English version: Should one not be fearless and self-reflect? Respectfully noted by the Bhiksu Zongle of Quanshi, residing at Shanshi Chan Temple, Right Shan Shi of the Sangha Registration Office, in the summer of the Xinwei year of the Hongwu reign (1391 AD).
Table of Contents of 'Golden Fortress Compilation of Buddhist Teachings'
Volume 1 Zhou Dynasty King Zhao, King Mu, Confucius, Liezi Qin Dynasty Emperor Shi Western Han Dynasty Emperor Wu, Emperor Ai, Huo Qubing, Liu Xiang Eastern Han Dynasty Emperor Ming, Emperor Huan, King of Chu, Mouzi Wei Dynasty Cao Zhi, Zhu Shixing Shu Dynasty Emperor Taizu, Marquis of Wucheng, Zhi Qian, Kan Ze Volume 2 Western Jin Dynasty Emperor Wu, Emperor Hui, Xun Xu, Yang Hu Liu Sahe, Zhu Ying Eastern Jin Dynasty Emperor Yuan, Emperor Ming, Emperor Cheng, Emperor Jianwen Emperor Xiaowu, Wang Dao, Xie An, Wang Xizhi Zhou Qi, Tao Kan, Gao Kui, Xi Chao Wang Qiaozhi (or Qi Zhi), Xi Zaochi, Xu Xun, He Chong, Zhun Wang Xun, Min, Wang Tanzhi, Sun Chuo, Dai Kui, Yong Yuan Hong, Liu Chengzhi, Zhou Xuzhi, Lei Cizong Zhang Ye, Quan, Zong Bing, Meng Yi, Tao Qian Luo Han, Gu Kaizhi, Fan Ning, Xie Shang He Wuji, Huan Yi Later Zhao Dynasty Shi Le, Shi Hu Later Yan Dynasty Murong Chui Southern Yan Dynasty Murong De Former Qin Dynasty Fu Jian Later Qin Dynasty Yao Xing Northern Liang Dynasty Juqu Mengxun Volume 3 Song Dynasty Emperor Wu, Emperor Wen, Emperor Xiaowu, Emperor Ming He Shangzhi, Wang Xuanmo, Fan Tai, Ye, Zhou Yong Xie Lingyun, Yan Yanzhi, Yuan Can, He Zhenzhi Qi Dynasty
高帝 武帝 明帝 蕭子良 劉霽 劉歊 訐 劉虬 明僧紹 王巾 孔稚圭 卷第四 梁 武帝 簡文帝 元帝 蕭統 邵陵王 建安王 陸倕 傅翕 劉勰 何點 胤 沈約 陶弘景 阮孝緒 庾詵 到溉 江淹 何敬叔 後梁 宣帝 明帝 卷第五 陳 武帝 文帝 宣帝 後主 除陵 陳伯智 淵 江總 北魏 太祖 明元 太武 文成 獻文 孝文 宣武 孝明 孝武 高𠃔 楊炫之 卷第六 西魏 文帝 北齊 文宣 武成 後主 顏之推 杜弼 陸法和 魏收 後周 閡帝 明帝 武帝 宣帝 靖帝 隋 高祖 煬帝 薛道衡 李士謙 費長房 王通 辛彥之 楊素 卷第七 唐 高祖 太宗 高宗 武后 中宗 睿宗 玄宗 肅宗 代宗 德宗 順宗 憲宗 穆宗 敬宗 文宗 宣宗 懿宗 僖宗 昭宗 卷第八 蕭璃 裴寂 李師政 房玄齡 杜如晦 長孫無忌 褚亮 虞世南 褚遂良 李百藥 顏師古 許敬宗
【現代漢語翻譯】 現代漢語譯本 高帝 武帝 明帝 蕭子良 劉霽 劉歊 劉虬 明僧紹 王巾 孔稚圭 卷第四 梁 武帝 簡文帝 元帝 蕭統 邵陵王 建安王 陸倕 傅翕 劉勰 何點 沈約 陶弘景 阮孝緒 庾詵 到溉 江淹 何敬叔 後梁 宣帝 明帝 卷第五 陳 武帝 文帝 宣帝 後主 除陵 陳伯智 江總 北魏 太祖 明元 太武 文成 獻文 孝文 宣武 孝明 孝武 高𠃔 楊炫之 卷第六 西魏 文帝 北齊 文宣 武成 後主 顏之推 杜弼 陸法和 魏收 後周 閡帝 明帝 武帝 宣帝 靖帝 隋 高祖 煬帝 薛道衡 李士謙 費長房 王通 辛彥之 楊素 卷第七 唐 高祖 太宗 高宗 武后 中宗 睿宗 玄宗 肅宗 代宗 德宗 順宗 憲宗 穆宗 敬宗 文宗 宣宗 懿宗 僖宗 昭宗 卷第八 蕭璃 裴寂 李師政 房玄齡 杜如晦 長孫無忌 褚亮 虞世南 褚遂良 李百藥 顏師古 許敬宗
【English Translation】 English version Gao Emperor Wu Emperor Ming Emperor Xiao Ziliang Liu Ji Liu Xiao Liu Qiu Ming Sengshao Wang Jin Kong Zhigui Chapter Four Liang Wu Emperor Jianwen Emperor Yuan Emperor Xiao Tong Shaoling Prince Jian'an Prince Lu Chui Fu Xi Liu Xie He Dian Shen Yue Tao Hongjing Ruan Xiaoxu Yu Shen Dao Gai Jiang Yan He Jingshu Later Liang Xuan Emperor Ming Emperor Chapter Five Chen Wu Emperor Wen Emperor Xuan Emperor Hou Zhu (Last Ruler) Chu Ling Chen Bozhi Jiang Zong Northern Wei Taizu Mingyuan Taiwu Wencheng Xianwen Xiaowen Xuanwu Xiaoming Xiaowu Gao Huan Yang Xuanzhi Chapter Six Western Wei Wen Emperor Northern Qi Wenxuan Wucheng Hou Zhu (Last Ruler) Yan Zhitui Du Bi Lu Faho Wei Shou Later Zhou He Emperor Ming Emperor Wu Emperor Xuan Emperor Jing Emperor Sui Gaozu Yang Emperor Xue Daoheng Li Shiqian Fei Changfang Wang Tong Xin Yanzhi Yang Su Chapter Seven Tang Gaozu Taizong Gaozong Empress Wu Zhongzong Ruizong Xuanzong Suzong Daizong Dezong Shunzong Xianzong Muzong Jingzong Wenzong Xuanzong Yizong Xizong Zhaozong Chapter Eight Xiao Li Pei Ji Li Shizheng Fang Xuanling Du Ruhui Zhangsun Wuji Chu Liang Yu Shinan Chu Suiliang Li Baiyao Yan Shigu Xu Jingzong
朱子奢 岑文字 閭丘胤 孫思邈 杜行顗 房融 管 張說 宋璟 李華 觀 李通玄 顏真卿 齊浣 王維 縉 元德秀 杜鴻漸 元載 令狐德芬 王勃 李白 杜甫 韋皋 卷第九 韓愈 權德輿 李渤 李泌 孟簡 梁肅 于頔 李吉甫 武元衡 高崇文 薛華 鄭餘慶 陸長源 張仲素 白居易 龐蘊 柳宗元 李翱 裴度 庾承宣 劉禹錫 李德裕 萬敬儒 吳道子 杜荀鶴 李舟 陸亙 李節 裴肅 裴休 李商隱 呂巖 卷第十 梁 太祖 均王 唐 莊宗 晉 高祖 出帝 周 太祖 世宗 南唐 李昪 李璟 李煜 楚 馬殷 吳越 鐵镠 錢弘佐 錢弘俶 閩 王審知 王延鈞 王延羲 蜀 王建 南漢 劉隱 龑 趙王镕 宋齊丘 邊鎬 劉煦 卷第十一 宋 太祖 太宗 真宗 仁宗 英宗 神宗 哲宗 徽宗 李昉 范質 王禹你 呂蒙正 王旦 楊億 呂夷簡 范仲淹 曾會 李沆 丁謂 王隨
【現代漢語翻譯】 現代漢語譯本 朱子奢 岑文字 閭丘胤 孫思邈 杜行顗 房融 管 張說 宋璟 李華 觀 李通玄 顏真卿 齊浣 王維 縉 元德秀 杜鴻漸 元載 令狐德芬 王勃 李白 杜甫 韋皋 卷第九 韓愈 權德輿 李渤 李泌 孟簡 梁肅 于頔 李吉甫 武元衡 高崇文 薛華 鄭餘慶 陸長源 張仲素 白居易 龐蘊 柳宗元 李翱 裴度 庾承宣 劉禹錫 李德裕 萬敬儒 吳道子 杜荀鶴 李舟 陸亙 李節 裴肅 裴休 李商隱 呂巖 卷第十 梁 太祖 均王 唐 莊宗 晉 高祖 出帝 周 太祖 世宗 南唐 李昪 李璟 李煜 楚 馬殷 吳越 鐵镠 錢弘佐 錢弘俶 閩 王審知 王延鈞 王延羲 蜀 王建 南漢 劉隱 龑 趙王镕 宋齊丘 邊鎬 劉煦 卷第十一 宋 太祖 太宗 真宗 仁宗 英宗 神宗 哲宗 徽宗 李昉 范質 王禹你 呂蒙正 王旦 楊億 呂夷簡 范仲淹 曾會 李沆 丁謂 王隨
【English Translation】 English version Zhu Zishe Cen Wenben Lüqiu Yin Sun Simiao Du Xingyi Fang Rong Guan Zhang Shuo Song Jing Li Hua Guan Li Tongxuan Yan Zhenqing Qi Huan Wang Wei Jin Yuan Dexiu Du Hongjian Yuan Zai Linghu Defen Wang Bo Li Bai Du Fu Wei Gao Volume 9 Han Yu Quan Deyu Li Bo Li Mi Meng Jian Liang Su Yu Di Li Jifu Wu Yuanheng Gao Chongwen Xue Hua Zheng Yuqing Lu Changyuan Zhang Zhongsu Bai Juyi Pang Yun Liu Zongyuan Li Ao Pei Du Yu Chengxuan Liu Yuxi Li Deyu Wan Jingru Wu Daozi Du Xunhe Li Zhou Lu Gen Li Jie Pei Su Pei Xiu Li Shangyin Lü Yan Volume 10 Liang Taizu Jun Wang Tang Zhuangzong Jin Gaozu Chudi Zhou Taizu Shizong Southern Tang Li Bian Li Jing Li Yu Chu Ma Yin Wuyue Tie Liu Qian Hongzuo Qian Hongchu Min Wang Shenzhi Wang Yanjun Wang Yanxi Shu Wang Jian Southern Han Liu Yin Yan Zhao Wang Rong Song Qiqiu Bian Hao Liu Xu Volume 11 Song Taizu Taizong Zhenzong Renzong Yingzong Shenzong Zhezong Huizong Li Fang Fan Zhi Wang Yu Ni Lü Mengzheng Wang Dan Yang Yi Lü Yijian Fan Zhongyan Zeng Hui Li Hang Ding Wei Wang Sui
呂公著 王安石 司馬光 卷第十二 歐陽修 趙抃 夏竦 張方平 曾公亮 文彥博 蘇洵 周惇頤 程顥 頤 蘇軾 蘇轍 楊杰 文同 朱壽昌 張伯端 胡宿 邵雍 富弼 卷第十三 杜衍 王古 李遵勖 呂惠卿 陳師道 李覯 陳瓘 劉安世 查道 黃庭堅 晁說之 胡安國 張商英 徐俯 蔣之奇 郭祥正 秦觀 林逋 尹洙 包拯 江公望 楊時 游酢 韓駒 呂正己 卷第十四 南宋 高宗 孝宗 光宗 寧宗 理宗 張浚 胡寅 張九成 呂本中 尤袤 張栻 李浩 王十明 會開 李光 李邴 馮楫 米友仁 周必大 錢端禮 史浩 錢象祖 王日休 卷第十五 朱熹 陸游 葉適 真德秀 劉克莊 陳貴謙 張镃 林希逸 鄭清之 吳潛 劉謐 金 太宗 熙宗 世宗 章宗 東海侯 李之純 移剌真卿 卷第十六 元 世祖 成宗 武宗 仁宗 英宗 晉王 文宗 順帝 沈王 劉秉忠 王磐 程文海 趙孟頫 袁桷 虞集 揭奚斯
【現代漢語翻譯】 現代漢語譯本
呂公著、王安石、司馬光 卷第十二 歐陽修、趙抃、夏竦、張方平 曾公亮、文彥博、蘇洵、周敦頤 程顥、程頤、蘇軾、蘇轍、楊杰 文同、朱壽昌、張伯端、胡宿 邵雍、富弼 卷第十三 杜衍、王古、李遵勖、呂惠卿 陳師道、李覯、陳瓘、劉安世 查道、黃庭堅、晁說之、胡安國 張商英、徐俯、蔣之奇、郭祥正 秦觀、林逋、尹洙、包拯 江公望、楊時、游酢、韓駒 呂正己 卷第十四 南宋 高宗（1127-1162）、孝宗（1162-1189）、光宗（1189-1194）、寧宗（1194-1224） 理宗（1224-1264）、張浚、胡寅、張九成 呂本中、尤袤、張栻、李浩 王十明、會開、李光、李邴 馮楫、米友仁、周必大、錢端禮 史浩、錢象祖、王日休 卷第十五 朱熹、陸游、葉適、真德秀 劉克莊、陳貴謙、張镃、林希逸 鄭清之、吳潛、劉謐 金 太宗（1115-1123）、熙宗（1135-1149）、世宗（1161-1189）、章宗（1190-1208） 東海侯、李之純、移剌真卿 卷第十六 元 世祖（1260-1294）、成宗（1294-1307）、武宗（1307-1311）、仁宗（1311-1320） 英宗（1320-1323）、晉王、文宗（1328-1332）、順帝（1333-1370） 沈王、劉秉忠、王磐、程文海 趙孟頫、袁桷、虞集、揭奚斯
【English Translation】 English version Lü Gongzhu, Wang Anshi, Sima Guang Volume 12 Ouyang Xiu, Zhao Bian, Xia Song, Zhang Fangping Zeng Gongliang, Wen Yanbo, Su Xun, Zhou Dunyi Cheng Hao, Cheng Yi, Su Shi, Su Zhe, Yang Jie Wen Tong, Zhu Shouchang, Zhang Boduan, Hu Su Shao Yong, Fu Bi Volume 13 Du Yan, Wang Gu, Li Zunxu, Lü Huiqing Chen Shidao, Li Gou, Chen Guan, Liu Anshi Cha Dao, Huang Tingjian, Chao Shuozi, Hu Anguo Zhang Shangying, Xu Fu, Jiang Zhiqi, Guo Xiangzheng Qin Guan, Lin Bu, Yin Zhu, Bao Zheng Jiang Gongwang, Yang Shi, You Zuo, Han Ju Lü Zhengji Volume 14 Southern Song Dynasty Gaozong (1127-1162), Xiaozong (1162-1189), Guangzong (1189-1194), Ningzong (1194-1224) Lizong (1224-1264), Zhang Jun, Hu Yin, Zhang Jiucheng Lü Benzhong, You Mao, Zhang Shi, Li Hao Wang Shiming, Hui Kai, Li Guang, Li Bing Feng Ji, Mi Youren, Zhou Bida, Qian Duanli Shi Hao, Qian Xiangzu, Wang Rixiu Volume 15 Zhu Xi, Lu You, Ye Shi, Zhen Dexiu Liu Kezhuang, Chen Guiqian, Zhang Zi, Lin Xiyi Zheng Qingzhi, Wu Qian, Liu Mi Jin Dynasty Taizong (1115-1123), Xizong (1135-1149), Shizong (1161-1189), Zhangzong (1190-1208) Donghai Marquis, Li Zhichun, Yila Zhenqing Volume 16 Yuan Dynasty Shizu (1260-1294), Chengzong (1294-1307), Wuzong (1307-1311), Renzong (1311-1320) Yingzong (1320-1323), Prince of Jin, Wenzong (1328-1332), Shundi (1333-1370) Prince of Shen, Liu Bingzhong, Wang Pan, Cheng Wenhai Zhao Mengfu, Yuan Jue, Yu Ji, Jie Xisi
馮子振 柳貫 黃溍 胡長孺 韓性 歐陽玄 鄧文原 張翥 楊維禎 蘇大年
佛法金湯編目錄(終)
No. 1628
佛法金湯編卷第一
會稽沙門 心泰 編
天臺沙門 真清 閱
切謂自昔弘教諸碩德。其嘉言善行。已有完成的書具載之矣。若高僧傳．僧史傳．燈錄等書是也。獨歷代護教諸王臣之言行。雖雜著於他書而無全編可通考之。未嘗不為之浩嘆也。矧吾大覺聖人臨終之時。有佛法付與國王大臣之言乎。自是受囑外護者代有之矣。此佛法金湯編所由述也。抑又聞聖人降誕之日。當週之昭王二十六年甲寅。故此編之紀始於昭王而訖于元順。凡若干人。皆名著青史。從事宗教。足為法門之重者。則於是編書之。豈惟金湯而已。於乎。予豈好為是哉。第欲使后之覽是編者知先聖賢所以崇奉。且以啟後人敬信之心。不致詆斥之咎。亦化人為善之一助云爾。
周
武王。姬姓。諱發。文王之子。都鎬。平王東遷都洛。起武王己卯。盡赧王乙巳。三十七主。八百六十七年。
昭王
王諱瑕。康王之子。二十六年甲寅(有云九年甲寅。又廿四年甲寅。皆非)四月八日。大地宮殿震動。池井泛溢。日有重輪。五色祥光入貫太微。遍照
【現代漢語翻譯】 現代漢語譯本 馮子振、柳貫、黃溍、胡長孺、韓性、歐陽玄、鄧文原、張翥、楊維禎、蘇大年
《佛法金湯編》目錄 (終)
No. 1628
《佛法金湯編》卷第一
會稽沙門 心泰 編
天臺沙門 真清 閱
我常常認為，自從過去弘揚佛教的眾多碩德，他們的嘉言善行，已經有完成的書詳細記載了。例如《高僧傳》、《僧史傳》、《燈錄》等書就是。唯獨歷代護持佛教的諸位國王大臣的言行，雖然也零星地記載在其他書籍中，卻沒有完整的編纂可以通盤考察。我未嘗不為此深深嘆息。更何況我們偉大的覺悟聖人（指釋迦牟尼佛）臨終之時，有將佛法付與國王大臣的遺言。自此以後，接受囑託在外護持佛法的人就世代都有了。這就是《佛法金湯編》所要敘述的內容。而且我還聽說聖人（指釋迦牟尼佛）降生之日，正當周朝的昭王二十六年甲寅年（公元前1027年）。所以此書的記載開始於昭王，結束于元順帝，總共若干人。他們都是名字載入史冊，從事宗教事業，足以成為佛法門庭的棟樑之材的人。那麼就將他們的事蹟編入此書。這又豈止是金湯（比喻堅固的防禦）而已呢？唉！我難道是喜歡做這件事嗎？只是想讓後世閱讀此書的人，知道先代的聖賢們是如何崇尚信奉佛法的，並且以此來啓發後人敬重信仰之心，不至於產生詆譭排斥的過錯，也算是幫助人們向善的一種方式罷了。
周
武王，姬姓，名發，文王之子。都城在鎬京。平王東遷，都城遷至洛陽。從武王己卯年開始，到赧王乙巳年結束，共經歷了三十七位君主，八百六十七年。
昭王
昭王，名瑕，是康王的兒子。昭王二十六年甲寅年（公元前1027年）（有人說是九年甲寅年，也有人說是二十四年甲寅年，都不對），四月八日，大地宮殿震動，池井裡的水氾濫溢出，太陽出現重輪的異象，五彩祥光貫入太微星，普照四方。
【English Translation】 English version Feng Zizhen, Liu Guan, Huang Jin, Hu Changru, Han Xing, Ouyang Xuan, Deng Wenyuan, Zhang Zhu, Yang Weizhen, Su Danian
Table of Contents of The Golden Fortress of the Buddha Dharma (End)
No. 1628
The Golden Fortress of the Buddha Dharma, Volume 1
Compiled by Shramana Xintai of Kuaiji
Reviewed by Shramana Zhenqing of Tiantai
I have always believed that since the many virtuous figures who propagated Buddhism in the past, their admirable words and deeds have already been recorded in detail in books. For example, the 'Biographies of Eminent Monks', 'Historical Records of Monks', and 'Records of the Lamp' are such books. However, the words and deeds of the kings and ministers who protected Buddhism throughout the dynasties, although scattered in other books, do not have a complete compilation for thorough examination. I cannot help but sigh deeply about this. Moreover, when our great enlightened sage (referring to Shakyamuni Buddha) was about to pass away, he had words entrusting the Buddha Dharma to kings and ministers. Since then, those who received the entrustment to protect the Dharma externally have existed in every generation. This is what 'The Golden Fortress of the Buddha Dharma' aims to describe. Furthermore, I have heard that the day the sage (referring to Shakyamuni Buddha) was born was the twenty-sixth year of the reign of King Zhao of the Zhou Dynasty, the year Jia Yin (1027 BC). Therefore, the record in this book begins with King Zhao and ends with Emperor Shun of the Yuan Dynasty, totaling a number of people. They are all people whose names are recorded in history, engaged in religious undertakings, and sufficient to be pillars of the Buddhist Dharma. Then their deeds are compiled into this book. This is more than just a golden fortress (a metaphor for strong defense)! Alas! Do I like to do this? I just want to let those who read this book in later generations know how the sages of the past revered and believed in the Buddha Dharma, and thereby inspire future generations to respect and believe, so as not to produce the fault of denigration and rejection, and also to help people do good.
Zhou Dynasty
King Wu, with the surname Ji, personal name Fa, was the son of King Wen. The capital was Haojing. King Ping moved the capital east to Luoyang. From the year Ji Mao of King Wu to the year Yi Si of King Nan, there were thirty-seven rulers, spanning eight hundred and sixty-seven years.
King Zhao
King Zhao, personal name Xia, was the son of King Kang. In the twenty-sixth year, Jia Yin (1027 BC) of King Zhao (some say it was the ninth year, Jia Yin, and others say it was the twenty-fourth year, Jia Yin, both of which are incorrect), on the eighth day of the fourth month, the earth and palaces shook, the water in the ponds and wells overflowed, the sun appeared with a double halo, and auspicious five-colored light penetrated the Taiwei star, illuminating all directions.
西方。王問群臣。莫測其祥。太史蘇由筮之。得干之九五。由曰。此西方聖人降誕之相。卻後千年教法來此。王命鐫石記之。置之南郊天祠前(周書異記及白馬寺記)。
穆王
王諱滿。昭王子。二十三年。數有光明來照王都。疑戎寇至。遣相國呂侯出師防之。乃西方聖人說法度人流光遠及也。五十三年壬申(有云五十二年壬申者非)二月十五日。大地震動。狂風折木。江河鼓濤。池井沸涌。鳥獸悲鳴。日午有白虹十二道。南北通貫。王憂及社稷。召太史扈多筮之。曰。吉。愿王無憂。此西方聖人示滅異感也(周書異記．白馬寺記)。
孔子
孔子諱丘。字仲尼。孔父嘉四世孫為叔梁紇。紇生夫子。以周靈王二十一年庚戌歲生。商太宰見孔子曰。丘。聖者歟。孔子曰。聖則丘何敢。然則丘博學多識者也。太宰曰。三王聖者歟。孔子曰。三王善任智勇者。聖則丘弗知。太宰曰。五帝聖者歟。孔子曰。五帝善任仁義者。聖則丘弗知。太宰曰。三皇聖者歟。孔子曰。三皇善任因時者。聖則丘弗知。太宰大駭曰。然別孰者為聖。孔子動容有間曰。丘聞西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉(列子仲尼篇)。
列子
列子。諱禦寇。鄭人也。貞定王
【現代漢語翻譯】 現代漢語譯本： 西方。國王問群臣，沒有人能測知這祥瑞的徵兆。太史蘇由用蓍草占卜，得到乾卦的九五爻。蘇由說：『這是西方聖人降生人世的象徵，一千年后他的教法將傳到這裡。』國王命令把這件事鐫刻在石頭上，放置在南郊天祠前。（《周書異記》及《白馬寺記》）
穆王
穆王，名滿，是昭王的兒子。在位二十三年，多次有光明照耀王都，懷疑是戎寇來犯，派遣相國呂侯出兵防守。原來是西方聖人說法度化世人，光明流佈深遠。（穆王）五十三年壬申（有說是五十二年壬申的，是不對的）二月十五日，發生大地震動，狂風吹斷樹木，江河翻涌波濤，池井裡的水像沸騰一樣涌出，鳥獸發出悲鳴，中午時分出現十二道白色彩虹，南北貫通。穆王擔憂國家安危，召來太史扈多佔卜，扈多說：『吉利，希望大王不要憂慮，這是西方聖人示現涅槃的奇異感應。』（《周書異記》、《白馬寺記》）
孔子
孔子，名丘，字仲尼。孔父嘉的四世孫是叔梁紇，叔梁紇生了孔子。孔子生於周靈王二十一年庚戌歲（公元前551年）。商太宰問孔子說：『孔丘，您是聖人嗎？』孔子說：『說是聖人，我怎麼敢當。不過，我算得上是博學多識的人。』太宰說：『三王是聖人嗎？』孔子說：『三王善於任用有智慧和勇敢的人，說是聖人，我就不知道了。』太宰說：『五帝是聖人嗎？』孔子說：『五帝善於任用有仁義道德的人，說是聖人，我就不知道了。』太宰說：『三皇是聖人嗎？』孔子說：『三皇善於順應時勢，說是聖人，我就不知道了。』太宰非常驚訝地說：『那麼，您認為誰是聖人呢？』孔子神色莊重地說：『我聽說西方有位聖人，不用治理國家而國家自然太平，不用說話就能使人信服，不用教化百姓而百姓自然遵從，他的德行廣大無邊，百姓無法用語言來形容他。』（《列子·仲尼篇》）
列子
列子，名禦寇，是鄭國人。貞定王
【English Translation】 English version: The West. The king asked his ministers, but none could fathom the auspicious omen. The Grand Astrologer Su You divined it, obtaining the 'Nine-Five' line of the Qian hexagram. You said, 'This is a sign of a sage being born in the West. After a thousand years, his teachings will come here.' The king ordered it to be engraved in stone and placed before the Heavenly Shrine in the southern suburbs. (Records from Zhou Shu Yi Ji and Bai Ma Si Ji)
King Mu
King Mu, personal name Man, was the son of King Zhao. In the twenty-third year of his reign, bright lights frequently shone upon the royal capital, leading to suspicions of Rong (name of ancient tribes) invaders. He dispatched the Chancellor of State, Marquis Lü, to lead troops in defense. It turned out to be the Western sage expounding the Dharma and delivering people, his light spreading far and wide. In the fifty-third year, Ren Shen (some say the fifty-second year, which is incorrect), on the fifteenth day of the second month, a great earthquake occurred. Violent winds broke trees, rivers surged with waves, ponds and wells bubbled and overflowed, birds and beasts cried mournfully, and at noon, twelve white rainbows appeared, spanning north and south. The king worried about the state and its people, and summoned the Grand Astrologer Hu Duo to divine. Hu Duo said, 'Auspicious. May the king not worry. This is the extraordinary response to the Western sage demonstrating Nirvana.' (Records from Zhou Shu Yi Ji and Bai Ma Si Ji)
Confucius
Confucius, personal name Qiu, courtesy name Zhongni. Kongfu Jia's fourth-generation descendant was Shu Liang He, who fathered Confucius. Confucius was born in the twenty-first year of King Ling of Zhou, the year Gengxu (551 BC). The Grand Minister of Shang met Confucius and said, 'Qiu, are you a sage?' Confucius said, 'A sage? How dare I. However, I can be considered a learned and knowledgeable person.' The Grand Minister said, 'Were the Three Kings sages?' Confucius said, 'The Three Kings were good at employing the wise and brave. As for being sages, I do not know.' The Grand Minister said, 'Were the Five Emperors sages?' Confucius said, 'The Five Emperors were good at employing the benevolent and righteous. As for being sages, I do not know.' The Grand Minister said, 'Were the Three Sovereigns sages?' Confucius said, 'The Three Sovereigns were good at adapting to the times. As for being sages, I do not know.' The Grand Minister was greatly astonished and said, 'Then who do you consider to be a sage?' Confucius, with a solemn expression, said after a moment, 'I have heard that there is a sage in the West. Without governing, there is no chaos. Without speaking, he inspires trust. Without transforming, he naturally acts. Vast and boundless, the people cannot name him.' (Liezi, Zhongni)
Liezi
Liezi, personal name Yukou, was a native of Zheng. King Zhending
時隱居鄭圃四十年。人無識者。國君卿大夫視之猶眾庶也。嘗著書八篇。有曰。周穆王時。西極之國有化人來(統紀云。化人即文殊．目連)。入水火。貫金石。反山川。移城邑。乘虛不墜。觸實不礙。千變萬化不可窮極。穆王敬之若神。事之若君。推路寢以居之。化人以為王之宮室卑陋而不可處。穆王乃為之改筑五府為虛而臺始成。其高千仞。臨終南之上。號曰中天之臺(列子穆王篇)。
秦
始皇。嬴姓。諱政。七國爭雄。正統不續凡三十四年。始皇滅六國。二十六年庚辰始稱皇帝。都咸陽。起始皇庚辰。盡二世甲午。二主。一十五年。
始皇
帝。莊襄王子。三十年甲申。西域沙門室利防等十八人赍梵本經至咸陽。有司以聞。帝以其異俗囚之。利防等念摩訶般若波羅蜜多。光明照耀瑞氣盤旋滿於囹圄。須臾有金神長丈六。持杵揚威擊碎其獄出之。帝驚悔。即厚禮之而去(白馬寺記)。
西漢
高祖。劉姓。諱邦。字季沛。豐邑中陽里人。都長安。起高祖乙未。盡孺子嬰丁卯。十四主。二百十四年。
武帝
帝諱徹。景帝中子。始立年號曰建元。元狩三年開昆明池。得黑灰。帝以問東方朔。朔曰可問西域胡道人。明帝時梵僧摩騰至。有以問之。騰曰。此劫灰也
(漢書並北山錄)。
哀帝
帝諱欣。定陶共王之子。宣帝之孫。元壽元年。景憲使大月氏國。得其王口授浮圖經以還。是時稍有齋戒者(魏書佛老志)。
霍去病
去病。封冠軍侯。加驃騎將軍。元狩二年將萬騎出隴西擊丐奴。過居延山。收休屠王祭天金人(本傳)。去病獲金人長丈餘。武帝以為大神。列于甘泉宮焚香禮敬(魏書佛老志)。
劉向
向。字子政。又名更生。成帝時為光祿大夫。鴻嘉二年校書天祿閣。往往見有佛經。向著列仙傳云。吾披檢藏書。緬尋太史。撰列仙圖。自黃帝已下迄至於今。得仙道者一百四十九人。其七十四人乃見佛經(費長房三寶記並義楚六帖)。
東漢
光武。諱秀。字文叔。都洛陽。起光武乙酉。盡獻帝己亥。十二主。一百九十五年。
明帝
帝諱莊。光武第四子。永平三年庚申四月八日。帝寢南宮。夢金人長丈六。項佩日光。胸題卍字。飛行殿庭去來無礙。旦問群臣。時太史傅毅進曰。臣聞西域有神。其名曰佛。陛下所夢將必是乎。國子博士王遵對曰。臣按周書異記云。周昭王二十六年甲寅四月八日。有聖人生於西方。今陛下所夢是也。帝以為然。即遣定遠將軍蔡愔。中郎將秦景。博士王遵等十八人。使西域
【現代漢語翻譯】 現代漢語譯本 （漢書並北山錄）。
哀帝
哀帝名諱為劉欣，是定陶共王的兒子，漢宣帝的孫子。元壽元年（公元前2年），景憲派遣使者前往大月氏國，得到了其國王口頭傳授的浮屠經帶回。當時已經漸漸有人開始齋戒。（《魏書·佛老志》）
霍去病
霍去病，被封為冠軍侯，加封驃騎將軍。元狩二年（公元前121年），率領一萬騎兵從隴西出發攻打匈奴。經過居延山時，收繳了休屠王祭天的金人。（《本傳》）霍去病獲得的金人高一丈多。漢武帝認為這是大神，將其陳列在甘泉宮焚香禮敬。（《魏書·佛老志》）
劉向
劉向，字子政，又名更生。漢成帝時擔任光祿大夫。鴻嘉二年（公元前19年）在天祿閣校書。常常看到有佛經。劉向在《列仙傳》中寫道：『我披閱檢查藏書，追尋太史的記載，撰寫《列仙圖》，從黃帝以下到如今，得到仙道的有一百四十九人，其中七十四人見於佛經。』（費長房《三寶記》並義楚《六帖》）
東漢
光武帝，名諱為劉秀，字文叔，都城在洛陽。從光武帝乙酉年開始，到漢獻帝己亥年結束，共經歷了十二位皇帝，一百九十五年。
明帝
明帝名諱為劉莊，是光武帝的第四個兒子。永平三年（公元60年）庚申四月八日，明帝在南宮睡覺，夢見一個金人身高一丈六尺，脖子上佩戴著日光，胸前有卍字，在殿庭飛行來去沒有阻礙。第二天早上詢問群臣。當時太史傅毅進言說：『臣聽說西域有神，他的名字叫佛，陛下所夢見的將必定是佛。』國子博士王遵回答說：『臣查閱《周書異記》記載說，周昭王二十六年（公元前1027年）甲寅四月八日，有聖人出生在西方，現在陛下所夢見的就是他。』明帝認為說得對，於是派遣定遠將軍蔡愔、中郎將秦景、博士王遵等十八人，出使西域。
【English Translation】 English version (Han Shu and Bei Shan Lu).
Emperor Ai
Emperor Ai's personal name was Xin. He was the son of the Prince Gong of Dingtao and the grandson of Emperor Xuan. In the first year of Yuanshou (2 BC), Jing Xian sent envoys to the Great Yuezhi Kingdom and obtained the Sutra of Buddha, which was orally transmitted by their king. At that time, there were gradually people who began to observe fasts. (Wei Shu: Treatise on Buddhism and Taoism)
Huo Qubing
Huo Qubing was enfeoffed as Marquis of Champion and appointed General of Agile Cavalry. In the second year of Yuanshou (121 BC), he led ten thousand cavalrymen from Longxi to attack the Xiongnu. Passing by Mount Juyan, he seized the golden statue used by the Xutu King to worship Heaven. (Biography) The golden statue obtained by Huo Qubing was over ten feet tall. Emperor Wu considered it a great deity and placed it in Ganquan Palace to burn incense and pay respects. (Wei Shu: Treatise on Buddhism and Taoism)
Liu Xiang
Liu Xiang, courtesy name Zizheng, also known as Gengsheng, served as Grand Master of的光祿大夫 during the reign of Emperor Cheng. In the second year of Hongjia (19 BC), he proofread books in the Tianlu Pavilion. He often saw Buddhist scriptures. Liu Xiang wrote in the 'Biographies of Immortals': 'I have perused and examined the books in the collection, traced the records of the Grand Historian, and compiled the 'Illustrations of Immortals'. From the Yellow Emperor down to the present, there are one hundred and forty-nine people who have attained the Dao of Immortality, of whom seventy-four are found in Buddhist scriptures.' (Fei Changfang's 'Records of the Three Jewels' and Yi Chu's 'Six Compilations')
Eastern Han
Emperor Guangwu, personal name Liu Xiu, courtesy name Wenshu, had his capital in Luoyang. From the year of Yiyou under Emperor Guangwu to the year of Jihai under Emperor Xian, there were twelve emperors, lasting one hundred and ninety-five years.
Emperor Ming
Emperor Ming's personal name was Liu Zhuang, the fourth son of Emperor Guangwu. On the eighth day of the fourth month of the year Gengshen in the third year of Yongping (60 AD), Emperor Ming slept in the Southern Palace and dreamed of a golden man sixteen feet tall, wearing sunlight around his neck and bearing a swastika (卍) on his chest, flying freely in the palace courtyard. The next morning, he asked his ministers. At that time, the Grand Historian Fu Yi said, 'I have heard that there is a deity in the Western Regions whose name is Buddha. What Your Majesty dreamed of must be him.' The National Academy Scholar Wang Zun replied, 'I have consulted the 'Miscellaneous Records of the Zhou Dynasty', which states that on the eighth day of the fourth month of the year Jiayin in the twenty-sixth year of King Zhao of Zhou (1027 BC), a sage was born in the West. What Your Majesty dreamed of is he.' Emperor Ming thought it was correct and immediately sent General Dingyuan Cai Yin, Commandant Qin Jing, Scholar Wang Zun, and eighteen others to the Western Regions.
。訪求佛道。六年癸亥。蔡愔于天竺鄰境月支國遇摩騰．竺法蘭。得佛倚像並梵本經六十萬言。載以白馬相與東還。八年乙丑。蔡愔等達洛陽。摩騰入闕獻經像。帝大悅。館于鴻臚寺。法蘭亦間行而後至。十年丁卯。敕于洛陽城西立白馬寺以居之。以白馬䭾經。遂名白馬寺(佛寺始此)。是年騰蘭譯四十二章經。十一年戊辰帝幸白馬寺。騰蘭進曰。寺東何館。帝曰。昔有阜。夷之復起。夜有異光。民呼聖冢。騰曰。昔阿育王藏佛舍利于天下。凡八萬四千所。震旦之境有十九處。此其一也。帝與俱往禮拜。忽有圓光現冢上。光中有三佛。帝大悅曰。不遇二大士。安知大聖遺祐哉。詔塔其上。高二百尺。明年光又現。有金色手出塔頂。帝幸瞻拜。光隨步武。十二年。詔以釋迦佛像奉安顯節陵．清涼臺二處供養。十四年正月一日朝正之次。五嶽並諸山道士褚善信等七百餘人。表言佛法虛偽。騰．蘭乃言佛法水火不能壞。請驗之。帝乃敕尚書令宋庠以正月十五日大集白馬寺。築壇焚經。道士盡出奇經秘訣。與沙門所持來經像就焚之。道經俱燼。惟佛經像儼然。善信等皆自愧欽服。帝至是彌加崇敬。佛法自此興焉(漢法本內傳)。初帝聞西域有神。其名曰佛。因遣使之天竺求其道得其書。及沙門以來。其書大抵以虛無為宗。貴慈
【現代漢語翻譯】 （漢明帝）派人去西方尋找佛法。永平六年（公元63年），蔡愔在天竺附近的月支國遇到了迦葉摩騰（Kāśyapa Mātanga，僧人名）和竺法蘭（Dharmaratna，僧人名），得到了佛像和梵文佛經六十萬言，用白馬馱著一起向東返回。永平八年（公元65年），蔡愔等人到達洛陽。迦葉摩騰入宮獻上佛經和佛像，皇帝非常高興，將他們安置在鴻臚寺。竺法蘭也隨後到達。永平十年（公元67年），皇帝下令在洛陽城西建立白馬寺來安置他們。因為白馬馱經而來，所以命名為白馬寺（佛教寺廟從此開始）。這年，迦葉摩騰和竺法蘭翻譯了《四十二章經》。永平十一年（公元68年），皇帝駕臨白馬寺。迦葉摩騰和竺法蘭進言說，寺廟東邊是什麼地方？皇帝說，過去有個土丘，剷平后又隆起，夜晚有奇異的光芒，百姓稱之為聖冢。迦葉摩騰說，過去阿育王（Aśoka，印度孔雀王朝國王）將佛舍利藏於天下，共有八萬四千處，震旦（古代中國）境內有十九處，這裡就是其中之一。皇帝與他們一同前往禮拜，忽然有圓光出現在墳墓上，光中有三尊佛像。皇帝非常高興地說，如果沒有遇到兩位大士，怎麼知道大聖的遺澤呢！於是下詔在那裡建塔，高二百尺。第二年，光芒再次出現，有金色的手從塔頂伸出。皇帝前往瞻仰禮拜，光芒隨著皇帝的腳步移動。永平十二年（公元69年），皇帝下詔將釋迦牟尼佛像供奉在顯節陵、清涼臺兩處供養。永平十四年（公元71年）正月初一朝會之際，五嶽和各山道的道士褚善信等七百餘人上表說佛法虛偽。迦葉摩騰和竺法蘭說佛法水火不能損壞，請求驗證。皇帝於是命令尚書令宋庠在正月十五日于白馬寺舉行大法會，築壇焚經。道士們拿出所有的奇經秘訣，與沙門所持的佛經佛像一起焚燒。道經全部燒燬，只有佛經佛像完好無損。褚善信等人全都慚愧欽佩。皇帝從此更加崇敬佛法，佛法自此興盛（《漢法本內傳》）。當初，皇帝聽說西域有神，其名為佛，於是派遣使者去天竺尋求佛法，得到了佛經和沙門。佛經大抵以虛無為宗旨，崇尚慈悲。
【English Translation】 (Emperor Ming of Han) sent people to the Western Regions to seek the Buddha's teachings. In the sixth year of Yongping (63 AD), Cai Yin encountered Kāśyapa Mātanga (a monk) and Dharmaratna (a monk) in Yuezhi, a country neighboring Tianzhu (India), and obtained Buddha images and 600,000 words of Sanskrit Buddhist scriptures, which he carried back east on white horses. In the eighth year of Yongping (65 AD), Cai Yin and others arrived in Luoyang. Kāśyapa Mātanga entered the palace to present the scriptures and images, and the emperor was very pleased, housing them in the Honglu Temple. Dharmaratna also arrived later. In the tenth year of Yongping (67 AD), the emperor ordered the construction of the White Horse Temple west of Luoyang to house them. Because the scriptures were carried by white horses, it was named the White Horse Temple (the beginning of Buddhist temples). In that year, Kāśyapa Mātanga and Dharmaratna translated the Sutra of Forty-Two Chapters. In the eleventh year of Yongping (68 AD), the emperor visited the White Horse Temple. Kāśyapa Mātanga and Dharmaratna said, 'What is that place east of the temple?' The emperor said, 'In the past, there was a mound, which was leveled and then rose again. At night, there is a strange light, and the people call it the Sacred Tomb.' Kāśyapa Mātanga said, 'In the past, King Aśoka (an Indian Mauryan emperor) hid the Buddha's relics throughout the world, totaling 84,000 places. There are nineteen places within the territory of Zhendan (ancient China), and this is one of them.' The emperor went with them to worship, and suddenly a circular light appeared on the tomb, with three Buddhas in the light. The emperor was very pleased and said, 'If I had not met these two great beings, how would I have known the blessings left by the Great Sage!' He then ordered a pagoda to be built there, 200 feet high. The following year, the light appeared again, and a golden hand emerged from the top of the pagoda. The emperor went to pay homage, and the light followed the emperor's footsteps. In the twelfth year of Yongping (69 AD), the emperor ordered that the image of Sakyamuni Buddha be enshrined in the Xianjie Mausoleum and Qingliang Terrace for worship. On the first day of the first month of the fourteenth year of Yongping (71 AD), during the court assembly, more than 700 Taoists, including Chu Shanxin from the Five Mountains and various mountains, submitted a memorial stating that Buddhism was false. Kāśyapa Mātanga and Dharmaratna said that the Buddha's teachings could not be destroyed by water or fire and requested verification. The emperor then ordered Song Xiang, the Minister of the Imperial Secretariat, to hold a grand assembly at the White Horse Temple on the fifteenth day of the first month, building an altar to burn the scriptures. The Taoists brought out all their secret scriptures, and they were burned together with the Buddhist scriptures and images held by the monks. The Taoist scriptures were all burned, but only the Buddhist scriptures and images remained intact. Chu Shanxin and others were all ashamed and admired. From then on, the emperor became even more respectful of Buddhism, and Buddhism flourished from then on (from the Han Faben Nei Zhuan). Initially, the emperor heard that there was a god in the Western Regions named Buddha, so he sent envoys to Tianzhu to seek the Buddha's teachings, obtaining the scriptures and monks. The scriptures mainly advocated emptiness and valued compassion.
悲不殺。以為人死精神不滅。隨復受形。生時所行善惡皆有報應。故所貴修煉精神以至為佛。精其道者號曰沙門。於是中國始傳其術。圖其形像。而王公貴人獨楚王英先好之(漢書)。騰卒。蘭自譯十地斷結等經。
桓帝
帝諱志。章帝曾孫。永興二年。帝于宮中鑄黃金浮圖老子像。覆以百寶華蓋。身奉祀之。由是百姓向化。事佛彌盛(漢書並三寶記。世鑄金銀像始此)。
楚王
王諱英。光武子。明帝弟。最先奉佛。喜為浮圖齋戒。永平九年嘗奉黃縑白紈詣相國曰。托在藩輔。過惡累積。奉送縑帛以贖罪愆。相國以聞。詔報曰。楚王誦黃老之微言。尚浮圖之仁祠。何嫌何疑。其還之。以助伊蒲塞桑門之盛饌。王公貴人遂爭效之(漢書)。
牟子
牟子。融之後。蒼梧儒生。獻帝興平二年。因世亂無仕宦意。銳志佛道。乃制理惑論三十七篇。其文有問曰。何以正言佛。佛為何謂乎。牟子曰。佛者覺也。猶三皇神。五帝聖也。佛乃道德之元祖。神明之宗緒。佛之言覺者。恍惚變化。分身散體。或存或亡。能小能大。能圓能方。能老能少。能隱能彰。蹈火不燒。履刃不傷。在污不染。在禍不殃。不行而到。無作而光。故號為佛。問曰。夫至實不華。至詞不飾。珠玉少而貴。瓦礫多而
【現代漢語翻譯】 現代漢語譯本： 悲哉！他們認為人死後精神不會消滅，會再次受形，生前所做的善事惡事都會有報應。因此，他們重視修煉精神以達到成佛的境界。精通此道的人被稱為沙門（Śrāmaṇa，指佛教或耆那教的修行者）。於是，佛教的法術開始在中國傳播，人們繪製佛的形像。而王公貴人中，只有楚王英最先愛好佛教（《漢書》記載）。騰去世后，蘭翻譯了《十地斷結經》等經典。
桓帝（146年-167年） 桓帝，名劉志，是章帝的曾孫。永興二年（153年），桓帝在宮中鑄造了黃金的浮屠（Buddha，佛陀）老子像，用各種珍寶華麗的傘蓋覆蓋。他親自祭祀這些佛像，因此百姓們都受到感化，信奉佛教的風氣更加興盛（《漢書》和《三寶記》記載，世俗鑄造金銀佛像從此開始）。
楚王 楚王，名劉英，是光武帝的兒子，明帝的弟弟。他是最早信奉佛教的人。他喜歡為浮屠（Buddha，佛陀）進行齋戒。永平九年（66年），他曾經向相國進獻黃縑白紈，說：『我身處藩輔之位，過錯罪惡累積。奉送縑帛以贖罪過。』相國將此事上報給皇帝。皇帝下詔回覆說：『楚王誦讀黃老（指黃帝和老子）的精微之言，崇尚浮屠（Buddha，佛陀）的仁慈祠廟。有什麼可嫌疑的呢？將縑帛還給他，用來資助伊蒲塞（Upāsaka，男居士）和桑門（Śrāmaṇa，指佛教或耆那教的修行者）的盛大齋飯。』王公貴人於是爭相效仿（《漢書》記載）。
牟子 牟子，是融的後代，蒼梧的儒生。獻帝興平二年（195年），因為世道混亂，沒有做官的意願，於是立志研究佛道。於是他撰寫了《理惑論》三十七篇。其中有文章問道：『為什麼要稱佛為佛？佛是什麼意思呢？』牟子回答說：『佛的意思是覺悟。就像三皇是神，五帝是聖一樣。佛是道德的始祖，神明的宗源。佛被稱為覺悟，是因為他恍惚變化，分身散體，或存或亡，能小能大，能圓能方，能老能少，能隱能彰，踩在火上不會被燒傷，踩在刀刃上不會受傷，身處污穢之中不會被污染，身處災禍之中不會遭受災殃，不用行走就能到達，沒有作為卻能發光。所以被稱為佛。』有人問道：『至真的東西不華麗，至誠的言辭不修飾。珠玉少而珍貴，瓦礫多而
【English Translation】 English version: Alas! They believe that the spirit does not perish after death, but is reborn, and that good and evil deeds in life are all rewarded. Therefore, they value cultivating the spirit to attain Buddhahood. Those who are proficient in this path are called Śrāmaṇa (referring to practitioners of Buddhism or Jainism). Thus, the art of Buddhism began to spread in China, and people drew images of the Buddha. Among the kings and nobles, only King Ying of Chu was the first to favor Buddhism (recorded in the Book of Han). After Teng's death, Lan translated scriptures such as the Daśabhūmika-nirdeśa-sūtra.
Emperor Huan (146-167 CE) Emperor Huan, personal name Liu Zhi, was the great-grandson of Emperor Zhang. In the second year of Yongxing (153 CE), Emperor Huan cast a golden statue of the Buddha (Buddha) Laozi in the palace, covered with a canopy of various treasures. He personally worshiped these Buddha statues, so the people were influenced, and the custom of believing in Buddhism became more prosperous (recorded in the Book of Han and the Sanbao Ji; the secular casting of gold and silver Buddha statues began from this).
King of Chu The King of Chu, personal name Liu Ying, was the son of Emperor Guangwu and the younger brother of Emperor Ming. He was the first to believe in Buddhism. He liked to observe fasts for the Buddha (Buddha). In the ninth year of Yongping (66 CE), he once presented yellow silk and white silk to the Chancellor, saying: 'I am in the position of a vassal, and my faults and sins have accumulated. I offer silk to atone for my sins.' The Chancellor reported this matter to the emperor. The emperor issued an edict in reply, saying: 'The King of Chu recites the subtle words of Huang-Lao (referring to the Yellow Emperor and Laozi), and admires the benevolent shrines of the Buddha (Buddha). What is there to suspect? Return the silk to him to help the grand feasts of the Upāsaka (male lay devotee) and Śrāmaṇa (referring to practitioners of Buddhism or Jainism).' The kings and nobles then competed to imitate him (recorded in the Book of Han).
Mouzi Mouzi was a descendant of Rong, a Confucian scholar from Cangwu. In the second year of Xingping during the reign of Emperor Xian (195 CE), because the world was in chaos and he had no intention of becoming an official, he resolved to study the Buddhist path. So he wrote thirty-seven chapters of the Treatise on Dispelling Confusions (Lǐhuò Lùn). One of the articles asked: 'Why is the Buddha called Buddha? What does Buddha mean?' Mouzi replied: 'The meaning of Buddha is enlightenment. Just as the Three Sovereigns are gods and the Five Emperors are sages. The Buddha is the ancestor of morality and the source of the divine. The Buddha is called enlightenment because he is elusive and changes, dividing his body and scattering his form, sometimes existing and sometimes perishing, able to be small and able to be large, able to be round and able to be square, able to be old and able to be young, able to be hidden and able to be manifest, treading on fire without being burned, treading on blades without being injured, being in filth without being defiled, being in disaster without suffering calamity, able to arrive without walking, able to shine without acting. Therefore, he is called Buddha.' Someone asked: 'The most real thing is not flowery, and the most sincere words are not embellished. Pearls and jade are few and precious, while tiles and pebbles are many and
賤。聖人制七經之本。不過三萬言。眾事備焉。今佛經卷以萬計。言以億數。非一人力所能堪也。仆以為煩而不要。牟子曰。江海所以異於行潦者。以其深廣也。五嶽所以別於丘陵者。以其高大也。若高不絕山阜。跛羊凌其顛。深不絕涓流。孺子浴其淵。麒麟不處苑囿之中。吞舟之魚不游數仞之溪。何者。小不能容大也。佛經前說億載之事。卻道萬世之要。大素未起。太始未生。其微不可握。其纖不可入。佛悉彌綸其廣大之外。剖析其窈妙之內。靡不紀之。故其經卷以萬。計言以億數。多多益具。眾眾益富。何不要之有。問曰。佛道至尊至大。堯舜周孔曷不修之乎。七經之中不見其辭。子既耽詩書悅禮樂。奚為復好佛道。竊為吾子不取。牟子曰。書不必孔子之言。藥不必扁鵲之方。合義者從。愈病者良。君子博取眾善以輔其身。子貢云。夫子何常師之有。堯事尹壽。舜事務成。旦學呂望。丘學老聃。亦不俱見於七經也。況佛身相好變化神力無方。焉能捨而不學乎。五經事義或有所缺。佛不見記。何足怪哉。問曰。佛有三十二相八十種好。何其異於人之甚也。殆富耳之語非實之云。牟子曰。少所見。多所怪。睹馲駝言馬腫背。堯眉八采。舜目重瞳。皋陶鳥喙。文王四乳。禹耳三漏。周公背僂。伏羲龍鼻。仲尼反宇。老子
【現代漢語翻譯】 現代漢語譯本 卑賤。聖人制定《七經》的根本，不過三萬字，各種事情都完備了。現在佛經卷帙以萬來計算，言語以億來計數，不是一個人力所能勝任的。我認為是繁瑣而不重要。牟子說：『江海之所以不同於小水溝，是因為它的深廣。五嶽之所以區別于小山丘，是因為它的高大。如果高而不超出小山，瘸腿的羊也能登上它的頂端；深而不超過小水溝，小孩子也能在裡面洗澡。麒麟不住在苑囿之中，能吞船的大魚不游幾仞深的小溪。』為什麼呢？因為小的不能容納大的。佛經前面講述億載的事情，後面闡述萬世的要義。在大素未開始，太始未產生的時候，其細微之處不可把握，其纖細之處不可進入。佛完全包容其廣大的外延，剖析其深奧的內在，沒有不記載的。所以它的經卷以萬計，言語以億數。多多益善，眾眾益富，有什麼不要的呢？ 有人問：『佛道至尊至大，堯(約公元前2356-約公元前2256年)舜(約公元前2294-約公元前2204年)周(約公元前1046-公元前256年)孔(公元前551-公元前479年)為什麼不修習它呢？《七經》之中沒有記載這些。你既然沉迷於詩書，喜愛禮樂，為什麼又要喜歡佛道呢？我私下認為你的選擇不對。』牟子說：『書不一定是孔子說的話，藥不一定是扁鵲開的方子。符合道義的就聽從，能治好病的就好。君子廣泛地學習各種善行來輔助自身。』子貢說：『我的老師有什麼固定的老師呢？』堯任用尹壽，舜任用務成，周公(約公元前11世紀)學習呂望(約公元前11世紀)，孔子學習老聃(約公元前6世紀)，這些也不都記載在《七經》中啊。何況佛身相好，變化神力無邊，怎麼能捨棄而不學習呢？五經的事義或許有所缺失，佛經沒有記載，有什麼可奇怪的呢？ 有人問：『佛有三十二相，八十種好，為什麼和人差異這麼大呢？恐怕是富誇張的說法，不是真實的情況吧。』牟子說：『見識少，就覺得奇怪的事情多。看到駱駝就說是馬背腫了。堯眉有八種顏色，舜眼有雙重瞳孔，皋陶長著鳥一樣的嘴，文王有四個乳房，禹耳有三個孔，周公駝背，伏羲長著龍一樣的鼻子，仲尼頭頂凹陷，老子
【English Translation】 English version Base. The sages established the foundation of the Seven Classics with no more than thirty thousand words, in which all matters are fully covered. Now, Buddhist scriptures are counted in tens of thousands of volumes, and words are counted in hundreds of millions, which is beyond the capacity of one person. I think it is cumbersome and unnecessary. Mouzi said, 'The reason why rivers and seas are different from small puddles is because of their depth and breadth. The reason why the Five Mountains are different from hills is because of their height and size. If the height does not exceed the hills, a lame sheep can climb to its peak; if the depth does not exceed a small stream, a child can bathe in its depths. The Qilin does not live in gardens, and fish that can swallow boats do not swim in streams several fathoms deep.' Why? Because the small cannot contain the large. Buddhist scriptures first talk about events of hundreds of millions of years, and then expound the essentials of ten thousand generations. Before the Great Simplicity began and the Great Beginning was born, its subtlety could not be grasped, and its fineness could not be entered. Buddha fully encompasses its vast exterior and analyzes its profound interior, without omitting anything. Therefore, its scriptures are counted in tens of thousands of volumes, and words are counted in hundreds of millions. The more, the better; the more numerous, the richer. What is unnecessary about it? Someone asked, 'The Buddha's way is supremely honored and great, why didn't Yao (c. 2356-c. 2256 BC), Shun (c. 2294-c. 2204 BC), Zhou (c. 1046-256 BC), and Confucius (551-479 BC) cultivate it? There is no mention of these in the Seven Classics. Since you are immersed in poetry and books and delight in rituals and music, why do you also like the Buddha's way? I privately think your choice is not right.' Mouzi said, 'Books are not necessarily the words of Confucius, and prescriptions are not necessarily the prescriptions of Bian Que. Follow what is in accordance with righteousness, and what cures the disease is good.' A gentleman broadly learns all kinds of good deeds to assist himself. Zigong said, 'What constant teacher does my master have?' Yao employed Yin Shou, Shun employed Wu Cheng, the Duke of Zhou (c. 11th century BC) learned from Lü Wang (c. 11th century BC), and Confucius learned from Lao Dan (c. 6th century BC), and these are not all recorded in the Seven Classics. Moreover, the Buddha's body has excellent features, and his transformative spiritual power is boundless, how can one abandon it and not learn it? The affairs and meanings of the Five Classics may be lacking in some respects, and the Buddhist scriptures are not recorded, what is so strange about that? Someone asked, 'The Buddha has thirty-two marks and eighty minor characteristics, why is he so different from people? I am afraid it is an exaggerated statement, not the truth.' Mouzi said, 'Those who have seen little find many things strange. Seeing a camel, they say it is a horse with a swollen back. Yao's eyebrows had eight colors, Shun's eyes had double pupils, Gao Yao had a bird-like beak, King Wen had four breasts, Yu's ears had three holes, the Duke of Zhou had a hunchback, Fuxi had a dragon-like nose, Zhongni's head was concave, and Laozi
日角目玄。鼻有雙柱。手把十文。足踏二五。此非異於人乎。佛之相好奚疑哉。問曰。子以經傳之辭華麗之說。褒讚佛行。稱譽其德。高者凌青雲。廣者逾地圻。得無逾其本過其實乎。牟子曰。吁。吾之所褒。猶以塵埃附嵩岱。收朝露投滄海。子之所謗。猶握瓢觚欲減江海。操耕耒欲損崑崙。側一拳以翳日光。舉土塊以塞河沖。吾所褒不能使佛高。子之毀不能令其下也(備弘明集)。
三國
魏
都鄴。徙洛陽。曹姓。諱丕。操之子。沛國譙人。起文帝庚子。盡元帝甲申。五主。四十五年。
曹植
植。字子建。文帝弟。武帝第四子。封陳思王。精通書藝。邯鄲淳稱為天人。每讀佛經輒留連嗟玩。以為至道之宗極。嘗游漁山。聞空中梵天之響清揚哀婉。因仿其聲寫為梵唄。今法事有漁山梵。即其餘奏也。嘗著辨道論。言仙道虛妄(弘明集)。
朱士行
士行。穎川人。甘露二年棄俗出家。嘗于洛陽講道行經。義有不通。乃往于闐國得梵本。將遣弟子法饒送歸洛陽。而於闐小乘眾白王云。漢僧欲以婆羅門書惑亂正典。王若不禁。將以聾盲漢人也。王聽之。士行憤慨曰。此佛經也。乃求燒經為證。士行誓曰。若大法當流漢地。經應不燼。言已投經火中。火滅經存。光明錯發。
【現代漢語翻譯】 現代漢語譯本 『日角目玄，鼻有雙柱，手把十文，足踏二五』。這難道不是異於常人嗎？對於佛的相好還有什麼可懷疑的呢？有人問道：『您用經書傳記中辭藻華麗的言語，褒揚讚美佛的德行，稱頌他的功德，說他的高大超過青雲，廣闊超過大地，這難道沒有誇大其詞，超過了實際情況嗎？』牟子回答說：『唉！我所褒揚的，就像用塵土附著在嵩山、岱山上，用早晨的露水投入到滄海中。您所誹謗的，就像用瓢想減少江海的水，拿著耕地的工具想削減崑崙山。用一個拳頭想遮蔽太陽的光芒，用一塊土想堵塞河流的衝擊。我所褒揚的並不能使佛更高大，您所詆譭的也不能使他降低。』（見《弘明集》）。
三國時期
魏
都城在鄴，后遷都洛陽。曹姓。名叫曹丕（187-226），是曹操的兒子。沛國譙人。從文帝庚子年（220）開始，到元帝甲申年（264）結束。共有五位君主，歷時四十五年。
曹植
曹植，字子建，是文帝的弟弟，武帝的第四個兒子。被封為陳思王。精通書法藝術。邯鄲淳稱他為天人。每次讀佛經，總是流連忘返，讚歎不已，認為這是至高無上的道理的歸宿。曾經遊覽漁山，聽到空中傳來梵天的聲音，清揚而哀婉，於是模仿其聲音寫成梵唄。現在法事中所用的漁山梵唄，就是他所創作的。曾經著有《辨道論》，闡述仙道的虛妄。（見《弘明集》）。
朱士行
朱士行，穎川人。甘露二年（257）捨棄世俗出家。曾經在洛陽講道傳經，但對經義有所不通。於是前往于闐國（位於今新疆和田地區）求取梵文佛經。打算派遣弟子法饒送回洛陽。但是于闐國的小乘佛教徒對國王說：『漢地的僧人想用婆羅門的書籍來迷惑擾亂正典。大王如果不禁止，將會使百姓聾盲無知。』國王聽從了他們的建議。朱士行憤慨地說：『這是佛經啊！』於是請求用火燒經來驗證。朱士行發誓說：『如果大法應當在漢地流傳，那麼經書應當不會被燒燬。』說完，將經書投入火中。火滅后，經書完好無損，並且發出耀眼的光芒。
【English Translation】 English version 『His forehead was prominent like the sun, his eyes were dark, his nose had double ridges, his hands held ten coins, and his feet stepped on two and five.』 Isn't this different from ordinary people? What doubts can there be about the Buddha's excellent characteristics? Someone asked: 『You use the ornate language of scriptures and biographies to praise the Buddha's conduct, extol his virtues, saying that his height surpasses the blue clouds and his breadth exceeds the earth. Isn't this exaggerating and exceeding the reality?』 Mouzi replied: 『Alas! What I praise is like attaching dust to Mount Song and Mount Dai, and throwing morning dew into the vast sea. What you slander is like trying to reduce the rivers and seas with a gourd, and trying to diminish Mount Kunlun with farming tools. Using a fist to obscure the sunlight, and using a clod of earth to block the river's impact. What I praise cannot make the Buddha higher, and what you slander cannot make him lower.』 (See Hongming Ji).
Three Kingdoms Period
Wei Dynasty
The capital was in Ye, later moved to Luoyang. The surname was Cao. His name was Cao Pi (187-226), the son of Cao Cao. He was from Qiao in Pei State. It started with Emperor Wen's Gengzi year (220) and ended with Emperor Yuan's Jiashen year (264). There were five rulers, lasting forty-five years.
Cao Zhi
Cao Zhi, styled Zijian, was Emperor Wen's younger brother and the fourth son of Emperor Wu. He was enfeoffed as Prince Si of Chen. He was proficient in calligraphy. Handan Chun called him a celestial being. Whenever he read Buddhist scriptures, he would linger and sigh in admiration, considering it the ultimate source of the supreme path. He once traveled to Yushan and heard the sound of Brahma in the air, clear and mournful, so he imitated the sound and wrote it as Buddhist chants. The Yushan chants used in current Buddhist services are his compositions. He once wrote Bian Dao Lun (Discourse on Discernment of the Way), discussing the falseness of immortality (See Hongming Ji).
Zhu Shixing
Zhu Shixing was from Yingchuan. In the second year of Ganlu (257), he renounced the world and became a monk. He once lectured on the Dao and transmitted scriptures in Luoyang, but there were aspects of the meaning that he did not understand. Therefore, he went to the Kingdom of Khotan (located in present-day Hotan area, Xinjiang) to obtain Sanskrit Buddhist scriptures. He intended to send his disciple Fa Rao back to Luoyang. However, the Hinayana Buddhists of Khotan said to the king: 『The monks of Han want to use Brahmanical books to confuse and disturb the orthodox scriptures. If the king does not prohibit this, it will make the people deaf, blind, and ignorant.』 The king listened to their advice. Zhu Shixing said indignantly: 『These are Buddhist scriptures!』 Therefore, he requested to burn the scriptures as proof. Zhu Shixing vowed: 『If the Great Dharma should flow into the land of Han, then the scriptures should not be burned.』 After speaking, he threw the scriptures into the fire. After the fire went out, the scriptures were intact and emitted a dazzling light.
王眾駭服。遂與梵本。晉太康八年始達洛陽(道行經即放光般若)。
蜀
都益州。劉姓。諱備。中山靖王勝之後。起先主辛丑。盡後主癸未。二主。四十三年。
吳
都武昌。徙建康。起太祖壬寅。盡烏程侯庚子。四主。五十九年。
太祖
太祖。孫姓。諱權。字仲謀。孫武之後。堅次子。䇿之弟。吳郡富春人。魏文帝拜權為吳王。加九錫。黃武元年即位。赤烏四年。康居國三藏康僧會至金陵。立茆茨。設像行道。國人初見。咸驚異之。有司以聞。權召問之。會進曰。如來大師化已千年。然靈骨舍利神應無方。昔阿育王奉之為八萬四千塔。此其遺化也。權以為夸誕曰。舍利可得。當爲塔之。茍其無驗。國有常刑。會乃以銅瓶置幾上。請期七日。無驗。乃展二七日。無驗。權曰趣烹之。會默唸佛名真慈豈違我哉。更請展期七日。五鼓矣。聞瓶中鏘然有聲。視之。乃舍利也。黎明進之。權與公卿聚觀。嘆曰希世之瑞也。會言。舍利威神無能壞者。權使力士槌之。無損而光自若。權為建塔于佛陀里。又造寺。奉會居。賜額曰建初(今天禧寺。江南寺塔始此。弘明集)。
烏程侯
侯。諱皓。字元宗。權之孫。和之子。即位改元元興。皓不敬佛法。毀廢寺宇。群臣諫曰。
【現代漢語翻譯】 現代漢語譯本 王眾驚駭信服，於是將梵文經本交給他。（《道行經》，即《放光般若經》，于晉太康八年（287年）開始傳入洛陽。）
蜀
都城在益州。劉姓，名備（劉備），是中山靖王劉勝的後代。從先主劉備辛丑年開始，到後主劉禪癸未年結束，歷經二主，共四十三年。
吳
都城在武昌，后遷至建康。從太祖孫權壬寅年開始，到烏程侯孫皓庚子年結束，歷經四主，共五十九年。
太祖
太祖，孫姓，名權（孫權），字仲謀，是孫武的後代，孫堅的次子，孫策的弟弟，吳郡富春人。魏文帝封孫權為吳王，加九錫。黃武元年（222年）即位。赤烏四年（241年），康居國的三藏康僧會（Kangseng Hui）到達金陵，搭建茅屋，設立佛像，宣揚佛法。國人起初見到，都感到驚異。有關官員將此事上報。孫權召見康僧會，康僧會進言說：『如來大師涅槃已經千年，然而靈骨舍利（Sarira）的神奇感應沒有窮盡。過去阿育王（Asoka）用八萬四千座塔來供奉舍利，這就是佛陀遺留下來的教化。』孫權認為這是誇大之詞，說：『如果能得到舍利，我就為它建造佛塔。如果不能應驗，國家自有常刑。』康僧會於是將銅瓶放置在幾案上，請求七日為期。沒有應驗，於是又延長了二個七日，仍然沒有應驗。孫權說：『快把他烹煮了。』康僧會在心中默唸佛名，心想真佛的慈悲難道會捨棄我嗎？再次請求延長七日。到了第五天五更時分，聽到瓶中有鏘然的聲音。檢視瓶中，竟然是舍利。黎明時進獻給孫權。孫權與公卿大臣聚集觀看，感嘆說這是稀世的祥瑞啊。康僧會說：『舍利的威神是任何力量都無法摧毀的。』孫權讓力士用鐵錘擊打舍利，舍利沒有損壞，而且光芒依舊。孫權於是為舍利在佛陀里建造佛塔，又建造寺廟，讓康僧會居住。賜予寺廟匾額，題為建初（即今天的天禧寺。《弘明集》記載，江南建造寺廟和佛塔從此開始）。
烏程侯
烏程侯，名皓（孫皓），字元宗，是孫權的孫子，孫和的兒子。即位后改年號為元興。孫皓不敬佛法，毀壞寺廟。群臣勸諫說：
【English Translation】 English version The assembled officials and people were shocked and convinced. Consequently, they handed over the Sanskrit text to him. The Daoxing Jing (道行經), also known as the Fangguang Banruo (放光般若) (Perfection of Wisdom Sutra), began to be transmitted to Luoyang in the eighth year of the Tai Kang era of the Jin Dynasty (287 AD).
Shu
Its capital was in Yizhou. The ruling family was surnamed Liu, and the personal name of the first ruler was Bei (劉備) (Liu Bei), a descendant of Liu Sheng, Prince Jing of Zhongshan. It began with the first ruler, Liu Bei, in the year xinchou, and ended with the last ruler, Liu Shan, in the year guiwei. It lasted for two rulers and forty-three years.
Wu
Its capital was in Wuchang, later moved to Jiankang. It began with the founding emperor, Sun Quan, in the year renyin, and ended with the Marquis of Wucheng, Sun Hao, in the year gengzi. It lasted for four rulers and fifty-nine years.
The Founding Emperor
The Founding Emperor, surnamed Sun, personal name Quan (孫權) (Sun Quan), courtesy name Zhongmou, was a descendant of Sun Wu (Sun Tzu), the second son of Sun Jian, and the younger brother of Sun Ce. He was from Fuchun in Wu Commandery. Emperor Wen of Wei enfeoffed Sun Quan as the King of Wu and granted him the Nine Bestowments. He ascended the throne in the first year of the Huangwu era (222 AD). In the fourth year of the Chiwu era (241 AD), the Tripitaka master Kangseng Hui (康僧會) from the Kangju Kingdom arrived in Jinling, built a thatched hut, set up statues, and propagated the Dharma. The people of the country were initially surprised and amazed when they saw this. Officials reported this matter to Sun Quan, who summoned Kangseng Hui. Kangseng Hui said, 'The Tathagata Master has passed away for a thousand years, but the miraculous responses of his sacred bone relics (Sarira) are inexhaustible. In the past, King Asoka (阿育王) honored them with eighty-four thousand pagodas. This is the legacy of the Buddha's teachings.' Sun Quan considered this an exaggeration and said, 'If I can obtain a relic, I will build a pagoda for it. If it cannot be verified, the state has its own laws.' Kangseng Hui then placed a copper vase on a table and requested a period of seven days. When there was no verification, he extended it for another two weeks. Still, there was no verification. Sun Quan said, 'Quickly, boil him!' Kangseng Hui silently recited the name of the Buddha, thinking, 'Will the true compassion of the Buddha abandon me?' He requested another extension of seven days. At the fifth watch of the fifth day, a clanging sound was heard from the vase. Upon inspection, it was a relic. At dawn, it was presented to Sun Quan. Sun Quan and his ministers gathered to observe it, marveling at this rare auspicious sign. Kangseng Hui said, 'The majestic power of the relic cannot be destroyed by any force.' Sun Quan ordered a strongman to strike the relic with a hammer, but it was undamaged and its light remained as before. Sun Quan then built a pagoda for the relic in F陀里, and also built a temple, where Kangseng Hui resided. He bestowed upon the temple the name Jianchu (建初) (which is today's Tianxi Temple. According to the Hongming Ji, this was the beginning of the construction of temples and pagodas in Jiangnan).
The Marquis of Wucheng
The Marquis of Wucheng, personal name Hao (孫皓) (Sun Hao), courtesy name Yuanzong, was the grandson of Sun Quan and the son of Sun He. He changed the era name to Yuanxing upon ascending the throne. Sun Hao did not respect the Buddhist Dharma and destroyed temples. The ministers advised him, saying:
佛之威力不同余神。康會感靈大皇創寺。今若輕毀恐貽后殃。皓意未然。乃遣張昱詣寺詰會。機應鋒出。昱還嘆。會才辯非臣所測。伏願天鑒親檢察之。皓以馬車迎會至。問曰。佛言善惡報應。可得聞乎。會曰。明主以孝治天下。則赤烏翔。老人見。以仁慈育萬物。則醴泉涌。嘉禾生。善既有徴。惡亦如之。故為惡于隱。鬼得而誅之。為惡于顯。人得而誅之。易稱積善餘慶。詩美求福不回。雖儒典之格言。即佛教之明訓。皓曰。然則周孔既明安用佛教。會曰。周孔略示其跡。佛教詳言其要。皓無以酬。(弘明集)
他日宿衛。治圃得金像。皓使置穢處以為笑樂。俄得腫疾。卜曰坐犯大神。皓禱諸廟不效。宮人曰何不請福于佛。皓悟吾以慢像致此耳。乃迎像薰沐供事之。仍請會說法悔罪。會為開示玄要。又授五戒。既而疾愈。奉會為師。崇飾寺塔(法苑珠林)。
支謙
謙。字恭明。月氏國人。為優婆塞。獻帝末避地歸吳。權召見。高其才。拜為博士。固辭不受。謙博覽經籍。通六國語。為人頎瘠而黑。眼白瞳黃。時人語曰。支郎眼中黃。形軀雖小是智囊。謙受業于支亮字紀明。亮受業于支讖。世稱之曰。天下博知。無出三支。謙譯經八十八部(弘明集．釋教錄)。
闞澤
澤。字德潤
【現代漢語翻譯】 現代漢語譯本：佛的威力不同於其他神祇。康僧會（Kāng Sēnghuì，人名）感動神靈，大皇為他建立寺廟。現在如果輕易毀壞，恐怕會留下後患。孫皓（Sūn Hào，三國時期吳國末代皇帝）不以為然，於是派遣張昱到寺廟詰問康僧會。康僧會機智應答，言辭鋒利。張昱回來後感嘆道：『康僧會的才辯不是我所能測度的，希望陛下親自考察他。』孫皓用馬車迎接康僧會到來，問道：『佛說善惡有報應，可以聽聽嗎？』康僧會說：『英明的君主用孝道治理天下，則赤烏（chìwū，祥瑞之鳥）會飛來，老人會顯現；用仁慈養育萬物，則醴泉（lǐquán，甘甜的泉水）會涌出，嘉禾（jiāhé，優良的稻穀）會生長。善有徵兆，惡也是如此。所以在暗中作惡，鬼神會誅殺他；在明處作惡，人會誅殺他。《易經》（Yìjīng）說積累善行會有多餘的福慶，《詩經》（Shījīng）讚美追求幸福不會落空。這些雖然是儒家典籍的格言，也是佛教明確的訓誡。』孫皓說：『既然周公（Zhōugōng）孔子（Kǒngzǐ）已經闡明這些道理，為何還要佛教呢？』康僧會說：『周公孔子只是略微顯示了這些道理的跡象，佛教則詳細闡述了其中的要義。』孫皓無言以對。（出自《弘明集》） 後來孫皓在宮中值宿衛護，在園圃中挖到一尊金像。孫皓讓人把金像放在污穢的地方，以此作為笑樂。不久孫皓得了腫脹的疾病，占卜的人說這是冒犯了大神。孫皓向各處神廟祈禱，都沒有效果。宮人說：『為什麼不向佛祈求福佑呢？』孫皓醒悟道：『我因為怠慢佛像才導致這樣的。』於是迎接佛像，用香薰沐，供奉侍候。仍然請康僧會說法，懺悔罪過。康僧會為他開示玄妙的要義，又傳授五戒。不久孫皓的疾病痊癒，於是尊奉康僧會為老師，崇尚裝飾寺廟佛塔。（出自《法苑珠林》） 支謙（Zhī Qiān） 支謙，字恭明，是月氏國（Yuèzhī guó，古代西域國家）人，是一位優婆塞（yōupōsè，在家男居士）。東漢獻帝（Xiàndì，189-220）末年，爲了避難來到吳國。孫權（Sūn Quán，三國時期吳國的建立者）召見他，認為他很有才能，要拜他為博士，支謙堅決推辭不受。支謙博覽經書，通曉六國語言。他身材高瘦而面板黝黑，眼白多而瞳孔發黃。當時的人說：『支郎的眼中發黃，身軀雖然矮小卻是智囊。』支謙向支亮（Zhī Liàng），字紀明（Jìmíng）學習，支亮又向支讖（Zhī Chèn）學習。世人稱讚他們說：『天下博學多知，沒有超過三支的。』支謙翻譯佛經八十八部。（出自《弘明集》、《釋教錄》） 闞澤（Kàn Zé） 闞澤，字德潤（Dérùn）。
【English Translation】 English version: The power of Buddha is different from other deities. Kangseng Hui (Kāng Sēnghuì, a personal name) moved the spirits, and the Great Emperor built a temple for him. If we lightly destroy it now, I fear it will leave future calamities. Sun Hao (Sūn Hào, the last emperor of the Wu Kingdom during the Three Kingdoms period) did not think so, so he sent Zhang Yu to the temple to question Kangseng Hui. Kangseng Hui responded with wit and sharp words. Zhang Yu returned and sighed, 'Kangseng Hui's talent and eloquence are beyond my comprehension. I hope Your Majesty will personally examine him.' Sun Hao welcomed Kangseng Hui with a horse-drawn carriage and asked, 'The Buddha speaks of the karmic retribution of good and evil. Can I hear about it?' Kangseng Hui said, 'If an enlightened ruler governs the world with filial piety, then the red phoenix (chìwū, an auspicious bird) will fly and the elderly will appear; if he nurtures all things with benevolence and compassion, then sweet springs (lǐquán, sweet springs) will gush forth and auspicious grains (jiāhé, excellent grains) will grow. Goodness has its signs, and so does evil. Therefore, if one commits evil in secret, the ghosts and spirits will punish him; if one commits evil openly, people will punish him. The Book of Changes (Yìjīng) says that accumulating good deeds will bring surplus blessings, and the Book of Poetry (Shījīng) praises seeking blessings without fail. Although these are maxims from Confucian classics, they are also clear instructions from Buddhism.' Sun Hao said, 'Since the Duke of Zhou (Zhōugōng) and Confucius (Kǒngzǐ) have already clarified these principles, why is Buddhism needed?' Kangseng Hui said, 'The Duke of Zhou and Confucius only slightly showed the signs of these principles, while Buddhism explains their essence in detail.' Sun Hao was speechless. (From 'Hongming Ji') Later, Sun Hao was on night duty in the palace and found a golden statue while tending the garden. Sun Hao ordered the statue to be placed in a dirty place as a source of amusement. Soon after, Sun Hao developed a swollen disease, and the diviner said it was because he had offended a great deity. Sun Hao prayed to various temples, but to no avail. A palace maid said, 'Why not seek blessings from the Buddha?' Sun Hao realized, 'I caused this because of my disrespect for the Buddha statue.' So he welcomed the statue, fumigated it with incense, and served it with offerings. He also invited Kangseng Hui to preach the Dharma and repent for his sins. Kangseng Hui revealed the profound essence of the Dharma to him and also taught him the Five Precepts. Soon after, Sun Hao's disease was cured, so he revered Kangseng Hui as his teacher and promoted the decoration of temples and pagodas. (From 'Fayuan Zhulin') Zhi Qian (Zhī Qiān) Zhi Qian, whose courtesy name was Gongming, was a person from Yuezhi (Yuèzhī guó, an ancient country in the Western Regions), and was an Upasaka (yōupōsè, a male lay Buddhist). At the end of Emperor Xian (Xiàndì, 189-220) of the Eastern Han Dynasty, he came to the Wu Kingdom to escape the chaos. Sun Quan (Sūn Quán, the founder of the Wu Kingdom during the Three Kingdoms period) summoned him, recognized his talent, and wanted to appoint him as a scholar, but Zhi Qian firmly declined. Zhi Qian was well-versed in scriptures and proficient in six languages. He was tall and thin with dark skin, with more white in his eyes and yellow pupils. People at the time said, 'Zhi Lang's eyes are yellow, his body is small but he is a treasure trove of wisdom.' Zhi Qian studied under Zhi Liang (Zhī Liàng), whose courtesy name was Jiming (Jìmíng), and Zhi Liang studied under Zhi Chen (Zhī Chèn). People praised them, saying, 'In the world, there is no one more knowledgeable than the three Zhis.' Zhi Qian translated eighty-eight Buddhist scriptures. (From 'Hongming Ji', 'Shijiao Lu') Kan Ze (Kàn Zé) Kan Ze, whose courtesy name was Derun (Dérùn).
。會稽山陰人。好學居貧。為人傭書自給。所寫既畢則能誦記。由是博覽群籍。虞翻見而稱之曰。闞生矯杰仲舒．子云流也。孫權辟之。補西曹掾。復拜太子太傅。為尚書令。封都鄉侯。(吳志)嘗舍宅為德潤寺(今慈溪普濟寺)。權嘗問曰。孔子制述典訓教化來葉。老莊修身自玩放浪山林歸心澹泊。何事佛為。澤曰。孔老二教法天制用不敢違天。佛之設教諸天奉行不敢違佛。以此言之優劣可見也(弘明集並宗炳明佛論)。
佛法金湯編卷第一
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第二
會稽沙門 心泰 編
天臺沙門 真清 閱
西晉
都洛陽。起武帝乙酉。盡愍帝丙子。四主。五十二年。
武帝
帝諱炎。司馬姓。字安世。文帝昭之長子。河內溫人也。帝大崇佛事廣造伽藍。(方誌)
惠帝
帝諱衷。字正度。武帝第二子。元康元年。帝于洛下造興聖寺。常供百僧(方誌)。
荀勖
勖。字公曾。武帝朝領秘書監。得汲郡冢中竹書。撰次以為中經。列在秘書。泰始二年。于洛下造金像佛菩薩十二身。放大光明。都人競集瞻禮(本傳並統紀)。
羊祜
祜。字
【現代漢語翻譯】 現代漢語譯本： 闞澤，會稽山陰（今浙江紹興）人。他勤奮好學，但家境貧寒，靠替人抄書維持生計。每當抄完書，他就能背誦記住內容。因此博覽群書。虞翻見到他后稱讚說：『闞澤是像董仲舒、揚雄一樣傑出的人才。』孫權徵召他，任命為西曹掾，后又升爲太子太傅，擔任尚書令，封為都鄉侯。（《吳志》記載）他曾將自己的住宅捐出來改建為德潤寺（即現在的慈溪普濟寺）。孫權曾問他說：『孔子著書立說，制定典章訓誡，教化後世。老子、莊子修身養性，自我娛樂，放浪山林，歸心於淡泊。佛教又是爲了什麼呢？』闞澤回答說：『孔子、老子的教義傚法天道，制定法則，不敢違背天道。佛教的設立，諸天神都奉行，不敢違背佛法。』由此可見高下優劣。（《弘明集》及宗炳《明佛論》記載）。
《佛法金湯編》卷第一
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第二
會稽沙門 心泰 編
天臺沙門 真清 閱
西晉（266年-317年）
都城在洛陽。從武帝司馬炎乙酉年（265年）開始，到愍帝司馬鄴丙子年（316年）結束。歷經四位皇帝，共五十二年。
武帝
武帝，名司馬炎，字安世，是文帝司馬昭的長子，河內溫縣人。武帝大力推崇佛教，廣泛建造伽藍（寺廟）。（《方誌》記載）
惠帝
惠帝，名司馬衷，字正度，是武帝的第二個兒子。元康元年（291年），惠帝在洛陽建造興聖寺，經常供養一百位僧人。（《方誌》記載）
荀勖
荀勖，字公曾，在武帝朝擔任秘書監。他得到了從汲郡古墓中發現的竹簡書籍，整理編纂成為《中經》，列在秘書處。泰始二年（266年），他在洛陽建造了十二尊金像佛菩薩，放出巨大的光明，都城的人們爭相聚集瞻仰禮拜。（《本傳》及《統紀》記載）
羊祜
羊祜，字叔子。
【English Translation】 English version: Kan Ze was a native of Shanyin, Kuaiji (present-day Shaoxing, Zhejiang). He was studious but lived in poverty, supporting himself by copying books for others. After finishing copying, he could recite and remember the content. As a result, he read extensively. Yu Fan, upon seeing him, praised him, saying, 'Kan Ze is an outstanding talent like Dong Zhongshu and Yang Xiong.' Sun Quan recruited him, appointing him as the West Clerk, and later promoted him to Grand Tutor to the Crown Prince, serving as Minister of the Imperial Secretariat, and enfeoffed him as Marquis of Duxiang. (Recorded in the Wu Zhi). He once donated his residence to be rebuilt as Derun Temple (now Cixi Puji Temple). Sun Quan once asked him, 'Confucius wrote books and established doctrines, formulated codes and instructions to educate future generations. Laozi and Zhuangzi cultivated themselves, enjoyed themselves, indulged in mountains and forests, and returned their hearts to tranquility. What is Buddhism for?' Kan Ze replied, 'The teachings of Confucius and Laozi emulate the Way of Heaven, formulate laws, and dare not violate the Way of Heaven. The establishment of Buddhism is followed by all the gods, who dare not violate the Buddha's teachings.' From this, the superiority and inferiority can be seen. (Recorded in the Hongming Ji and Zong Bing's Ming Fo Lun).
Compilation of the Golden Soup of the Buddha Dharma, Volume 1
Revised by Shishi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Compilation of the Golden Soup of the Buddha Dharma
Compilation of the Golden Soup of the Buddha Dharma, Volume 2
Compiled by Shramana Xintai of Kuaiji
Reviewed by Shramana Zhenqing of Tiantai
Western Jin Dynasty (266-317 AD)
The capital was in Luoyang. It began in the year of Yiyou (265 AD) of Emperor Wu Sima Yan and ended in the year of Bingzi (316 AD) of Emperor Min Sima Ye. It lasted for four emperors, a total of fifty-two years.
Emperor Wu
Emperor Wu, personal name Sima Yan, courtesy name Anshi, was the eldest son of Emperor Wen Sima Zhao, a native of Wen County, Henei. Emperor Wu greatly promoted Buddhism and widely built Garanas (monasteries). (Recorded in the Fang Zhi)
Emperor Hui
Emperor Hui, personal name Sima Zhong, courtesy name Zhengdu, was the second son of Emperor Wu. In the first year of Yuankang (291 AD), Emperor Hui built Xingsheng Temple in Luoyang and often provided for one hundred monks. (Recorded in the Fang Zhi)
Xun Xu
Xun Xu, courtesy name Gongzeng, served as the Secretary Supervisor during the reign of Emperor Wu. He obtained bamboo slip books from ancient tombs in Ji County, sorted and compiled them into the Zhong Jing, and listed them in the Secretariat. In the second year of Taishi (266 AD), he built twelve golden statues of Buddhas and Bodhisattvas in Luoyang, emitting great light. The people of the capital gathered to admire and worship them. (Recorded in the Ben Zhuan and Tong Ji)
Yang Hu
Yang Hu, courtesy name Shuzi.
叔子。續之孫。累遷尚書僕射。方五歲。令乳母于鄰家李氏園桑樹下探取金環。李氏驚曰。此吾亡兒所失。乃知李氏子祜之前身也。武帝時祜為荊州都督。日供武當山寺。有問其故。祜曰。前身多過賴造此寺故獲中濟。所以供養之情偏重於此(本傳並統紀)。
劉薩訶
薩訶。并州離石人也。家業弋獵。太康三年病死入冥。見梵僧指往會稽阿育王塔所懺悔。既蘇。出家名慧達。至會稽遍求不見。偶一夜聞地下鐘聲。即懇求三日。忽從地涌出寶塔。高一尺四寸。廣七寸。佛像悉具。達既見塔。精勤禮懺。瑞應頗多(阿育塔始此。 塔記)。
朱膺
膺。吳人。素奉正法。于吳淞江滬瀆口見二石像浮江而至。背有銘曰。古維衛迦葉二佛。遂迎至通玄寺。后八年漁者得二青石缽于江上歸。以盛葷物。俄見佛像在缽際。識者謂前二像缽也。遂送通玄寺。今蘇州開元寺(法苑)。
東晉
都建康。起元帝丁丑。盡恭帝庚申。十一主。一百四年。
元帝
帝諱睿。字景文。宣帝曾孫。瑯玡恭王覲之子。太興元年詔沙門竺潛入內講經。帝敬其德。令著屐登殿。二年帝造瓦棺．龍興二寺。以集丹陽建業千僧(六帖並統紀)。
明帝
帝諱紹。字道畿。元帝長子。太寧元
【現代漢語翻譯】 現代漢語譯本 叔子：續的孫子，多次陞遷至尚書僕射。五歲時，讓乳母去鄰居家李氏園中的桑樹下尋找金環。李氏驚訝地說：『這是我已故兒子丟失的。』這才知道叔子是李氏的兒子祜的前世。晉武帝（266-290）時期，祜擔任荊州都督，每天供養武當山寺廟。有人問他原因，祜說：『前世犯了很多過錯，幸虧建造了這座寺廟，所以才能得到中等的救濟。因此供養的情感特別偏重於這裡。』（出自《本傳》和《統紀》）。 劉薩訶： 薩訶，并州離石人。以打獵為生。東晉太康三年（282）因病去世後進入陰間，見到一位梵僧指示他前往會稽阿育王塔處懺悔。醒來后，出家，法名慧達。到達會稽后四處尋找阿育王塔卻找不到。偶然一夜聽到地下傳來鐘聲，於是懇求了三天，忽然從地裡涌出一座寶塔，高一尺四寸，寬七寸，佛像一應俱全。慧達見到寶塔后，精勤禮拜懺悔，出現了很多祥瑞的感應。（阿育王塔從此開始出現，出自《塔記》）。 朱膺： 朱膺，吳地人。一向信奉佛法。在吳淞江滬瀆口看見兩尊石像從江中浮出，石像背上有銘文寫著：『古維衛佛、迦葉佛』。於是將石像迎到通玄寺。八年後，漁民在江上得到兩個青石缽，用來盛放葷腥食物。忽然看見佛像出現在缽的邊緣。有見識的人說這是之前兩尊佛像的缽。於是將石缽送到通玄寺。現在位於蘇州的開元寺。（出自《法苑》）。 東晉： 都城建康。從元帝司馬睿太興元年（318）開始，到恭帝司馬德文元熙二年（420）結束，歷經十一任皇帝，共一百零四年。 元帝： 元帝，名司馬睿，字景文，晉宣帝司馬懿的曾孫，瑯玡恭王司馬覲的兒子。太興元年（318），下詔讓沙門竺潛進入宮中講解佛經。元帝敬重他的德行，讓他穿著木屐登上殿堂。太興二年（319），元帝建造瓦官寺、龍興寺兩座寺廟，聚集丹陽建業一千名僧人。（出自《六帖》和《統紀》）。 明帝： 明帝，名司馬紹，字道畿，元帝的長子。太寧元年
【English Translation】 English version Shuzi: Grandson of Xu, repeatedly promoted to Shangshu Puye (a high-ranking official). At the age of five, he asked his wet nurse to search for a golden ring under a mulberry tree in the garden of the Li family next door. The Li family was surprised and said, 'This was lost by my deceased son.' Only then did they realize that Shuzi was the previous life of Li's son, Hu. During the reign of Emperor Wu of Jin (266-290), Hu served as the governor of Jingzhou and made daily offerings to the Wudang Mountain Temple. When someone asked him why, Hu said, 'In my previous life, I committed many mistakes, but fortunately, I built this temple, so I was able to receive moderate salvation. Therefore, my feelings of offering are particularly focused here.' (From 'Biography' and 'Comprehensive Records'). Liu Sahe: Sahe was a native of Lishi, Bingzhou. He made a living by hunting. In the third year of Taikang during the Eastern Jin Dynasty (282), he died of illness and entered the underworld, where he saw a Brahmin monk instructing him to go to the Ashoka Pagoda in Kuaiji to repent. After waking up, he became a monk with the Dharma name Huida. Upon arriving in Kuaiji, he searched everywhere for the Ashoka Pagoda but could not find it. One night, he heard the sound of a bell coming from underground, so he pleaded for three days. Suddenly, a pagoda emerged from the ground, one chi and four cun (approximately 46 cm) tall and seven cun (approximately 23 cm) wide, complete with Buddha statues. Upon seeing the pagoda, Huida diligently prostrated and repented, and many auspicious responses occurred. (The Ashoka Pagoda began to appear from this point, from 'Pagoda Records'). Zhu Ying: Zhu Ying was a native of Wu. He had always believed in the Buddhist Dharma. At the Hudukou of the Wusong River, he saw two stone statues floating from the river, with inscriptions on their backs that read: 'Ancient Vipaśyin Buddha, Kāśyapa Buddha.' So he welcomed the statues to Tongxuan Temple. Eight years later, fishermen obtained two green stone bowls from the river and used them to hold meat and fish. Suddenly, they saw Buddha images appearing on the edge of the bowls. Knowledgeable people said that these were the bowls of the previous two Buddha statues. So they sent the stone bowls to Tongxuan Temple. Now it is the Kaiyuan Temple in Suzhou. (From 'Dharma Garden'). Eastern Jin Dynasty: The capital was Jiankang. It began with Emperor Yuan (Sima Rui)'s first year of Taixing (318) and ended with Emperor Gong (Sima Dewen)'s second year of Yuanxi (420), lasting for eleven emperors and a total of one hundred and four years. Emperor Yuan: Emperor Yuan, named Sima Rui, courtesy name Jingwen, was the great-grandson of Emperor Xuan of Jin (Sima Yi) and the son of Prince Gong of Langya (Sima Jin). In the first year of Taixing (318), he issued an edict allowing the Shramana Zhu Qian to enter the palace to lecture on Buddhist scriptures. Emperor Yuan respected his virtue and allowed him to wear wooden clogs and ascend the hall. In the second year of Taixing (319), Emperor Yuan built two temples, Waguan Temple and Longxing Temple, gathering one thousand monks in Jianye, Danyang. (From 'Six Compilations' and 'Comprehensive Records'). Emperor Ming: Emperor Ming, named Sima Shao, courtesy name Daoji, was the eldest son of Emperor Yuan. First year of Taining
年手御丹青圖釋迦佛像。于大內樂賢堂造皇興．道場二寺。集義學沙門百員講論佛道(統紀)。
成帝
帝諱衍。字世根。明帝長子。咸和五年詔會稽寶山法義法師入禁中傳授五戒。建中興．鹿野二寺以居翻經義學千僧(六帖)。初吉友于石子岡行頭陀行。既卒因葬於此。帝為樹剎于冢所。后關右沙門即冢所起寺。謝混贊成曰高座寺。
簡文帝
帝諱昱。字道方。元帝少子。咸安元年帝幸瓦官寺聽竺法汰講放光般若。二年來長干寺造塔。壯麗殊偉。畢工之日光照檐宇。帝每讀佛經。以為陶煉精神則聖人可至(釋監)。
孝武帝
帝諱曜。字昌明。簡文帝第三子。寧康元年帝聞道安法師名。詔曰。法師以道德照臨人天。使大法流行。為蒼生依賴。宜日食王公祿。所司以時資給。二年。竺潛法師亡。詔曰。法師理悟虛遠。風鑒清高。捐宰相之榮。襲緇衣之行。賴宣道以濟蒼生。奄從遷謝用痛於懷。可賜錢十萬助建塋塔。太元六年帝于內殿立精舍奉佛。召沙門名德者居中講道。造皇泰寺。仍舍舊第為本起寺(辨正論)。與泰山朗和尚書曰。承睿德光時。飛聲東嶽。有生蒙潤。善翼匡時。舊京淪沒。神州傾蕩。蒼生荼蓼。嗟悼朕心。思與和尚同養群生。至人通微。想明朕意。今遣使送五
色珠像一軀。明光錦五十疋。象牙簟五領。金缽五枚。到愿納受(弘明集)。
王導
導。字茂弘。瑯玡人。拜司空錄尚書事。位太保。封郡公。天竺尸利蜜多羅(此云吉友)游建康。止建初寺。善說法咒術梵唄。導見之曰。我輩人也。庾亮．周顗．謝鯤．桓彝皆造門結友。時呼為高座法師(今高座寺是)。吉友嘗對導解帶盤薄。卞壺適至。吉友正容肅然。人問其故。對曰。王公風鑒期人。卞令范度格物。吾政當以是應之耳(晉史並僧傳)。
謝安
安。字安石。陳郡陽夏人。隱居越之東山。年四十出為征西司馬。太元中錄尚書事加太保。謚文靖。居東山時與支遁．許詢為山水之遊。嘗詔遁入禁中講經。多會宗遺文。為守文者所陋。安聞而嘆曰。此九方歅之相馬。略玄黃而取神駿也。太和二年遁辭闕還山。詔建沃洲寺以居之。時安守吳興。以書抵遁。略曰。思君日積計辰。傾遲尤甚。知欲還剡自治。為之愴然。人生如寄耳頃。風流得意之事殆為都盡。終日慼慼惟遲。君一來以晤言消遣之。一日千載也(本傳並高僧傳)。
王羲之
羲之。字逸少。導從子也。起家秘書郎。后為右軍將軍。會稽內史。咸康六年于廬山建歸宗寺。請西天達磨多羅居之。羲之在會稽聞支遁名。未之信。
【現代漢語翻譯】 現代漢語譯本 『色珠』就像一軀佛像，明光錦五十匹，象牙簟五領，金缽五枚，（我）願意納受。（出自《弘明集》）
王導
王導，字茂弘，瑯玡人。被授予司空，兼管尚書事務，官至太保，封為郡公。天竺（古印度）的尸利蜜多羅（Śrīmitra，意為吉友）遊歷建康（今江蘇南京），住在建初寺。他擅長說法、咒術和梵唄。王導見到他說：『（他）是我們這樣的人。』庾亮、周顗、謝鯤、桓彝都去拜訪他並結為朋友。當時稱他為高座法師（現在的高座寺就是因此得名）。吉友曾經當著王導的面解開衣帶，姿態隨意。卞壺恰好來到，吉友立刻變得莊重嚴肅。有人問他原因，他回答說：『王公（王導）善於通過風度儀表來識別人，卞令（卞壺）注重法度和規範。我自然應當用相應的態度來應對他們。』（出自《晉書》和《高僧傳》）
謝安
謝安，字安石，陳郡陽夏人。隱居在越地（今浙江紹興）的東山。四十歲時出仕，擔任征西司馬。太元（東晉孝武帝年號，376-396年）年間，被任命為錄尚書事，加太保。謚號文靖。居住在東山時，與支遁、許詢一起遊山玩水。曾經皇帝下詔讓支遁進入皇宮講經，（支遁）多引用宗炳、王弼的玄學言論，被那些拘泥於傳統的人所輕視。謝安聽後感嘆道：『這就像九方歅相馬一樣，忽略了馬的毛色，而注重馬的神駿。』太和（東晉廢帝年號，366-371年）二年，支遁辭別朝廷返回山中，皇帝下詔建造沃洲寺讓他居住。當時謝安擔任吳興太守，寫信給支遁，信中大意是：『思念您的日子一天天增加，等待的時間越發漫長。得知您要返回剡縣（今浙江嵊州）隱居，為此感到惆悵。人生就像寄居一樣短暫，風流得意的事情幾乎都已過去。整天憂愁，只盼望您能來一次，用談話來消遣。哪怕只是一天，也像過了一千年一樣。』（出自《晉書》和《高僧傳》）
王羲之
王羲之，字逸少，是王導的侄子。起初擔任秘書郎，後來擔任右軍將軍、會稽內史。咸康（東晉成帝年號，335-342年）六年，在廬山建造歸宗寺，邀請西天（古印度）的達磨多羅（Dharmatrāta）居住。王羲之在會稽聽說支遁的名聲，但並不相信。
【English Translation】 English version 'Sezhu' is like a Buddha statue, fifty bolts of Mingguang brocade, five ivory mats, and five gold bowls, which I am willing to accept. (From 'Hongming Ji')
Wang Dao
Wang Dao, courtesy name Maohong, was a native of Langya. He was appointed as Sikong (Minister of Works), concurrently managing the affairs of the Shangshu (Ministry of Affairs), and rose to the position of Taibao (Grand Protector), and was enfeoffed as a Duke of the Commandery. Śrīmitra (meaning 'Auspicious Friend') from Tianzhu (ancient India) traveled to Jiankang (present-day Nanjing, Jiangsu), residing in Jianchu Temple. He was skilled in expounding the Dharma, incantations, and Sanskrit chanting. Wang Dao, upon seeing him, said, '(He) is one of us.' Yu Liang, Zhou Yi, Xie Kun, and Huan Yi all visited him and became friends. At that time, he was called the High Seat Dharma Master (the present-day High Seat Temple is named after him). Śrīmitra once loosened his belt and sat casually in front of Wang Dao. When Bian Hu happened to arrive, Śrīmitra immediately became solemn and respectful. Someone asked him the reason, and he replied, 'Duke Wang (Wang Dao) is good at judging people by their demeanor, while Magistrate Bian (Bian Hu) emphasizes rules and regulations. I should naturally respond to them accordingly.' (From 'Jin Shu' and 'Biographies of Eminent Monks')
Xie An
Xie An, courtesy name Anshi, was a native of Yangxia in Chen Commandery. He lived in seclusion in Dongshan (East Mountain) in Yue (present-day Shaoxing, Zhejiang). At the age of forty, he entered officialdom, serving as the Sima (Military Advisor) of the Expedition to the West. During the Taiyuan era (reign of Emperor Xiaowu of the Eastern Jin Dynasty, 376-396 AD), he was appointed as the Lu Shangshu Shi (Secretary of the Ministry of Affairs), and was granted the title of Taibao (Grand Protector). His posthumous title was Wenjing. While residing in Dongshan, he traveled in the mountains and rivers with Zhi Dun and Xu Xun. Once, the emperor issued an edict for Zhi Dun to enter the palace to lecture on the scriptures. (Zhi Dun) often quoted the metaphysical arguments of Zong Bing and Wang Bi, which were despised by those who adhered to tradition. Xie An sighed upon hearing this, 'This is like Jiu Fangyin judging horses, ignoring the color of the horse's coat and focusing on its spirit and vigor.' In the second year of the Taihe era (reign of Emperor Fei of the Eastern Jin Dynasty, 366-371 AD), Zhi Dun resigned from the court and returned to the mountains. The emperor issued an edict to build Wozhou Temple for him to reside in. At that time, Xie An was the governor of Wuxing, and wrote a letter to Zhi Dun, which roughly stated, 'My longing for you increases day by day, and the waiting becomes even longer. Knowing that you intend to return to Shan County (present-day Shengzhou, Zhejiang) to live in seclusion, I feel saddened by this. Life is as short as lodging somewhere temporarily, and the elegant and pleasant things are almost all gone. I am worried all day long, only hoping that you can come once, to dispel my worries with conversation. Even just one day would feel like a thousand years.' (From 'Jin Shu' and 'Biographies of Eminent Monks')
Wang Xizhi
Wang Xizhi, courtesy name Yishao, was Wang Dao's nephew. He initially served as a Secretary, and later served as General of the Right Army and Governor of Kuaiji. In the sixth year of the Xiankang era (reign of Emperor Cheng of the Eastern Jin Dynasty, 335-342 AD), he built Guizong Temple on Mount Lu and invited Dharmatrāta from the Western Heaven (ancient India) to reside there. Wang Xizhi heard of Zhi Dun's reputation in Kuaiji but did not believe it.
后遁還剡。羲之詣遁。觀其風力。謂曰。逍遙可得聞乎。遁作數千言。羲之遂披襟解帶留連不能已。乃請住靈嘉寺。意存相近。俄又投跡剡山(晉史並僧傳)。
周玘
玘。字宣佩。義興陽羨人。西晉平西將軍處之子。家世奉佛。玘為吳興太守日。家僮捕魚。忽見金光溢川映流而上。網之得一金像高三尺許。舉移不動。僮以白玘。玘之女事佛尤懇。玘以人船送女。往迎歸家供事。女夢像左膝痛。旦視像膝果有穿缺。遂以金釵補之(大藏感通錄)。
陶侃
侃。字士行。咸和中都督交廣荊江等八州軍事。封長沙公。贈左司馬。謚桓公。侃鎮南海日。有漁人每夕見海濵有光。因以白侃。遣人尋之。見金像凌波而至船側。視其銘。乃阿育王所造文殊菩薩像也。侃初未深信因果。及得此像彌加尊敬。以像送寒溪寺。寺嘗經火而像無恙。后侃鎮武昌。使人迎像至鎮。而舟沒失其像焉。及惠遠法師創寺廬山。遠心祈之。於是像泠然自至(高僧傳)。
高悝
悝。咸和中為丹陽尹。每見張侯橋浦內現光。乃遣吏覓之。獲金像一軀。西域古制。光趺並缺。悝載像至長干寺。光發中宵。觀拜者眾。歲余臨海人張繫於海獲金銅蓮花趺。以置像足。儼然符合。是夕有光屬天。久之有西域五僧振錫而至。
【現代漢語翻譯】 現代漢語譯本 後來，王羲之退回剡地。他去拜訪支遁（佛教僧侶，以清談玄學聞名），觀察他的風度和才力，說：『可以聽聞您談論逍遙的道理嗎？』支遁寫了幾千字的文章。王羲之於是敞開衣襟，解開衣帶，流連忘返。於是請求住在靈嘉寺，希望離支遁近一些。不久，支遁又隱居到剡山（《晉書》和《高僧傳》有記載）。
周玘
周玘，字宣佩，義興陽羨人，西晉平西將軍周處之子。世代信奉佛教。周玘擔任吳興太守時，家裡的僕人捕魚，忽然看見金光從河中涌出，照亮水面向上流去。用網打撈，得到一尊金像，高約三尺多，抬也抬不動。僕人將此事稟告周玘。周玘的女兒信佛尤其虔誠。周玘派人用船送女兒，去迎接金像回家供奉。女兒夢見金像的左膝疼痛，早晨一看，金像的膝蓋果然有個洞。於是用金釵補上（《大藏感通錄》）。
陶侃
陶侃，字士行，在東晉咸和年間（326-334）都督交、廣、荊、江等八州軍事，被封為長沙公，死後追贈左司馬，謚號桓公。陶侃鎮守南海時，有漁民每天晚上看見海邊有光芒。因此稟告陶侃。陶侃派人去尋找，看見一尊金像從海浪中而來，停靠在船邊。檢視金像上的銘文，原來是阿育王（古印度孔雀王朝的國王，大力推崇佛教）所造的文殊菩薩（佛教四大菩薩之一，代表智慧）像。陶侃起初不太相信因果報應，得到這尊佛像后，更加尊敬。將佛像送到寒溪寺。寺廟曾經失火，但佛像安然無恙。後來陶侃鎮守武昌，派人迎接佛像到鎮上，但船沉沒了，佛像也丟失了。等到慧遠法師（東晉時期著名高僧，凈土宗的創始人）在廬山建立寺廟，慧遠法師用心祈禱，於是佛像自己出現了（《高僧傳》）。
高悝
高悝，在東晉咸和年間（326-334）擔任丹陽尹。他經常看見張侯橋浦內出現光芒，於是派官吏去尋找，得到一尊金像，是西域古代的樣式，但光環和蓮花座都殘缺了。高悝用車載著佛像到長干寺。半夜裡佛像發出光芒，觀看禮拜的人很多。一年多后，臨海人張繫在海里得到一個金銅蓮花座，用來安放在佛像的腳下，竟然完全吻合。當天晚上有光芒直衝天空。過了很久，有西域的五個僧人搖著錫杖來到這裡。
【English Translation】 English version Later, Wang Xizhi retreated to Shan County. He visited Zhi Dun (a Buddhist monk known for his pure conversation and metaphysics) to observe his demeanor and talent, saying, 'Can I hear you discuss the principles of carefree wandering?' Zhi Dun wrote several thousand words. Wang Xizhi then opened his robe and loosened his belt, lingering and unable to leave. He then requested to live in Lingjia Temple, hoping to be close to Zhi Dun. Soon after, Zhi Dun secluded himself in Mount Shan (recorded in the 'Book of Jin' and 'Biographies of Eminent Monks').
Zhou Qi
Zhou Qi, styled Xuanpei, was a native of Yangxian in Yixing, and the son of Zhou Chu, the General Who Pacifies the West during the Western Jin Dynasty. His family had been devout Buddhists for generations. When Zhou Qi was serving as the Governor of Wuxing, his family's servants were fishing when they suddenly saw golden light gushing from the river, illuminating the water and flowing upwards. They netted a golden statue, about three feet tall, which they could not lift. The servants reported this to Zhou Qi. Zhou Qi's daughter was particularly devout in her Buddhist practice. Zhou Qi sent his daughter by boat to welcome the statue home for worship. The daughter dreamed that the statue's left knee was in pain. In the morning, she saw that there was indeed a hole in the statue's knee. So she mended it with a golden hairpin ('Records of Miraculous Responses in the Great Treasury Sutra').
Tao Kan
Tao Kan, styled Shixing, was the military commander of eight provinces, including Jiao, Guang, Jing, and Jiang, during the Xianhe period (326-334) of the Eastern Jin Dynasty. He was enfeoffed as the Duke of Changsha, posthumously granted the title of Left Commandant, and given the posthumous name Huan. When Tao Kan was stationed in the South China Sea, a fisherman saw light on the seashore every night. He reported this to Tao Kan. Tao Kan sent people to search for it and saw a golden statue coming from the waves and docking beside the boat. Examining the inscription on the statue, it turned out to be a statue of Manjushri Bodhisattva (one of the four major Bodhisattvas in Buddhism, representing wisdom) made by King Ashoka (an ancient Indian Mauryan dynasty king who strongly promoted Buddhism). Tao Kan initially did not deeply believe in karma and retribution, but after obtaining this statue, he became even more respectful. He sent the statue to Hanxi Temple. The temple had once caught fire, but the statue was unharmed. Later, when Tao Kan was stationed in Wuchang, he sent people to welcome the statue to the town, but the boat sank, and the statue was lost. When Dharma Master Huiyuan (a famous monk of the Eastern Jin Dynasty, the founder of Pure Land Buddhism) founded a temple on Mount Lu, Dharma Master Huiyuan prayed earnestly, and the statue appeared on its own ('Biographies of Eminent Monks').
Gao Kui
Gao Kui served as the Governor of Danyang during the Xianhe period (326-334) of the Eastern Jin Dynasty. He often saw light appearing in the Pu River near Zhanghou Bridge, so he sent officials to search for it and obtained a golden statue, which was in the ancient style of the Western Regions, but the halo and lotus pedestal were missing. Gao Kui transported the statue to Changgan Temple. The statue emitted light in the middle of the night, and many people came to watch and worship. More than a year later, Zhang Xi, a man from Linhai, obtained a golden-bronze lotus pedestal from the sea and placed it under the statue's feet, and it fit perfectly. That night, a beam of light shot into the sky. After a long time, five monks from the Western Regions arrived, shaking their staffs.
詣悝云。昔得阿育王所造像。嘗至鄴。遭亂藏像河濵。尋覓失所。近感夢雲。為高悝所得。欲瞻禮之。悝引至長干寺。五僧見像瞻拜歔欷涕泣。像為放光。后合浦採珠人董宗之得圓光于海。事聞簡文。來施安像上。於是光趺始具(感通錄)。
郗超
超。字景興。一字嘉賓。山陽人。為桓溫府掾。超問謝安曰。支遁所談何如嵇中散。安曰。嵇盡力道。才得半耳。超著五戒文。略曰。不殺則長壽。不盜則常泰。不淫則清凈。不欺則人常敬信。不醉則神理明治也。已行五戒。更修歲月齋戒。歲三齋者。正月五月九月。月六齋者。初八十四十五廿三廿九三十日。凡齋不得嘗魚肉。不御妻妾。迎中而食。既中之後。美味甘香一不得嘗。洗心念道。歸依三寶(弘明集)。
王喬之(或云齊之)
喬之。瑯玡人。有唸佛三昧詩曰。妙用有茲。涉有覽無。神由昧微。識以照粗。積微自引。因功本虛。泯彼三觀。忘此豪余。又曰。嘅自一生。夙乏慧識。托崇淵人。庶藉冥力。思轉毫功。在深不測。至哉之念。注心西極(廬山集)。
習鑿齒
鑿齒。字彥威。襄陽人。少有志氣。博學洽聞。以文章著稱。累遷別駕。時有沙門釋道安。俊辯有高才。北至荊州與習相見。道安曰。彌天釋道安。習曰。四
【現代漢語翻譯】 現代漢語譯本：悝云，過去得到阿育王（古印度孔雀王朝的國王，以弘揚佛教著稱）所造的佛像，曾經運到鄴城。遭遇戰亂，便將佛像藏在河邊，後來尋找時失去了軌跡。最近夢中感應說，佛像被高悝得到，想要瞻仰禮拜它。悝便將他引到長干寺。五位僧人見到佛像，瞻仰禮拜，抽泣流淚。佛像放出光芒。後來合浦採珠人董宗之在海中得到一個圓光，事情上報到簡文帝（東晉皇帝，司馬昱，320-372年）。簡文帝將圓光施捨，安放在佛像上。於是佛像的光座才算完備。（出自《感通錄》）
郗超
郗超，字景興，一字嘉賓，是山陽人。擔任桓溫（東晉權臣，312-373年）的府掾。郗超問謝安（東晉名士，320-385年）說：『支遁（東晉僧人，314-366年）所談論的佛法，和嵇康（三國時期魏國名士，224-263年）相比如何？』謝安說：『嵇康用盡全力談論玄學，也只得到一半罷了。』郗超撰寫了《五戒文》，大略是說：不殺生則能長壽，不偷盜則能常保平安，不邪淫則能保持清凈，不欺騙則能常被人尊敬信任，不醉酒則能使精神清明，明辨事理。已經奉行五戒，更進一步修持按年月進行的齋戒。按年進行的齋戒，一年三次，分別在正月、五月、九月。按月進行的齋戒，一個月六次，分別在初八、十四、十五、二十三、二十九、三十日。凡是齋戒期間，不得品嚐魚肉，不接近妻妾，在中午時分進食。過了中午之後，美味佳餚一概不得品嚐。洗滌心靈，思念佛道，歸依三寶。（出自《弘明集》）
王喬之（或說王齊之）
王喬之，是瑯玡人。他有一首唸佛三昧詩，寫道：『微妙的功用在於此，經歷有為而洞察無為。精神由昧暗而至精微，意識由精微而至粗淺。積累精微自然會引向覺悟，依靠功德本來是虛幻的。泯滅空、假、中三觀，忘卻這些多餘的念頭。』又寫道：『嘆息自己一生，從小就缺乏智慧見識，寄託于高深的修行之人，希望憑藉冥冥之中的力量。心思轉動細微的功德，蘊含在深不可測的境界之中。最重要的是念佛，專心致志于西方極樂世界。（出自《廬山集》）』
習鑿齒
習鑿齒，字彥威，是襄陽人。年少時就有遠大的志向，博學多聞，以文章而聞名。多次陞遷至別駕。當時有沙門釋道安（東晉高僧，312-385年），才思敏捷，很有才華，北上到達荊州與習鑿齒相見。道安說：『彌天釋道安。』習鑿齒說：『四』
【English Translation】 English version: Kui said, 'In the past, I obtained an image created by King Ashoka (an Indian emperor of the Maurya Dynasty who was known for promoting Buddhism), which was once transported to Ye. Encountering war, I hid the image by the riverbank, but later lost track of it when searching. Recently, I had a dream that the image was obtained by Gao Kui, and I wished to venerate and pay homage to it.' Kui then led him to Changgan Temple. Five monks, upon seeing the image, venerated and prostrated themselves, sobbing and weeping. The image emitted light. Later, Dong Zongzhi, a pearl diver from Hepu, obtained a halo in the sea. The matter was reported to Emperor Jianwen (Emperor Sima Yu of the Eastern Jin Dynasty, 320-372 AD). Emperor Jianwen donated the halo and placed it on the image. Thus, the light pedestal of the image was finally complete.' (From 'Gantong Lu')
Xi Chao
Xi Chao, courtesy name Jingxing, also known as Jiabin, was a native of Shanyang. He served as an aide in Huan Wen's (a powerful minister of the Eastern Jin Dynasty, 312-373 AD) office. Xi Chao asked Xie An (a famous scholar of the Eastern Jin Dynasty, 320-385 AD), 'How does Zhi Dun's (a Buddhist monk of the Eastern Jin Dynasty, 314-366 AD) discourse compare to that of Ji Kang (a famous scholar of the Wei Kingdom during the Three Kingdoms period, 224-263 AD)?' Xie An replied, 'Ji Kang exerted all his effort in discussing metaphysics, but only achieved half of it.' Xi Chao wrote the 'Five Precepts Essay,' which roughly stated: 'Not killing leads to longevity, not stealing leads to constant peace, not engaging in sexual misconduct leads to purity, not lying leads to constant respect and trust, and not getting drunk leads to clarity of mind and understanding of principles.' Having practiced the five precepts, he further cultivated monthly and yearly fasting. The yearly fasting was observed three times a year, in the first, fifth, and ninth months. The monthly fasting was observed six times a month, on the 8th, 14th, 15th, 23rd, 29th, and 30th days. During fasting, one must not taste fish or meat, nor approach wives or concubines, and eat at noon. After noon, no delicacies or fragrant foods should be tasted. Purify the mind, contemplate the Dao, and take refuge in the Three Jewels.' (From 'Hongming Ji')
Wang Qiaozhi (or Wang Qizhi)
Wang Qiaozhi was a native of Langya. He had a Samadhi poem on Buddha-recitation, which read: 'The wonderful function lies in this, experiencing existence and contemplating non-existence. The spirit progresses from obscurity to subtlety, and consciousness progresses from subtlety to coarseness. Accumulating subtlety naturally leads to enlightenment, relying on merit is inherently illusory. Annihilate the three contemplations of emptiness, provisionality, and the middle way, and forget these superfluous thoughts.' He also wrote: 'Sighing at my own life, I have lacked wisdom and knowledge since childhood, relying on profound practitioners, hoping to borrow the power of the unseen. The mind turns subtle merits, contained in unfathomable realms. The most important thing is to recite the Buddha's name, focusing the mind on the Western Pure Land.' (From 'Lushan Ji')
Xi Zaochi
Xi Zaochi, courtesy name Yanwei, was a native of Xiangyang. He had great aspirations from a young age, was learned and knowledgeable, and was known for his writing. He was promoted several times to Biejia. At that time, there was the Shramana Shi Dao'an (a prominent monk of the Eastern Jin Dynasty, 312-385 AD), who was quick-witted and talented, and traveled north to Jingzhou to meet Xi Zaochi. Dao'an said, 'Mitian Shi Dao'an.' Xi Zaochi said, 'Four'
海習鑿齒。時人以為佳對。后以腳疾廢于里巷。及襄陽陷於苻堅。堅素聞其名。與道安俱輿而致焉。堅以其蹇疾。與諸鎮書曰。昔晉氏平吳利在二陸。今破漢南獲士才一人半耳(晉史)。習與道安書。略曰。承應真履正。明白內融。慈訓兼照。道俗齊蔭。宗虛者悟無常之旨。存有者達外身之權。弟子聞。不終朝而雨六合者。彌天之云也。弘淵源以潤八極者。四大之流也。萬物賴其澤。高下蒙其潤。自大教東流四百餘年。賢哲君子靡不歸宗。道業之隆莫盛於今。老幼等愿道俗同懷。若慶雲東徂摩尼回耀。一躡七寶之座。暫視明哲之燈。雨甘露于豐草。植旃檀于江湄。則如來之教復崇於今日。玄波逸響重蕩濯於一代矣(弘明集)。
許詢
詢。字玄度。高陽人。晉高士也。澡心學佛。江左公卿甚仰慕之。簡文高其風。每月夜必造焉。清言妙理亹亹不已。帝為前席。與支遁講維摩經。詢為都講。詢發一問。眾謂遁不能通。遁通一義。眾謂詢無以難。詢嘗以會稽永興新居為崇化寺。建塔四層(本傳互見蕭𧦴傳)。
何充 準
充。字次道。廬江潛人。成帝朝為尚書令。贈司空。成帝幼沖。庾冰以元舅輔政。議沙門盡敬王者。充等議曰。武皇以盛明革命。明帝以聰聖玄覽。豈此時沙門不易屈膝。顧以不
【現代漢語翻譯】 現代漢語譯本： 習鑿齒（人名）。當時的人認為這是很好的對聯。後來因為腳病隱居在鄉里。等到襄陽被苻堅攻陷，苻堅早就聽說過他的名聲，就和道安（人名，佛教高僧）一起用車輛把他接來。苻堅因為他有腳病，給各鎮的信中寫道：『過去晉朝平定吳國，利益在於二陸（陸機、陸雲），現在攻破漢南，得到的士人才不過一人半罷了（《晉史》）。』習鑿齒給道安寫信，大意是：『承蒙您應真履正，明白內融，慈悲的教誨兼顧，道俗共同蒙受恩澤。宗尚虛無的人領悟無常的旨意，儲存有形的人通達外身的作用。弟子聽說，不到一個早上就普降甘霖于天下的，是瀰漫天空的雲彩；弘揚淵源來滋潤四面八方的，是四大河流。萬物依賴它的恩澤，高低都蒙受它的滋潤。自從大教東傳四百多年以來，賢哲君子沒有不歸依的。道業的興隆沒有比現在更盛的了。老幼都希望道俗同懷。如果慶雲向東遷移，摩尼寶珠迴轉光耀，一登上七寶的寶座，暫時觀看明哲的燈光，在豐美的草地上降下甘露，在江邊種植旃檀樹，那麼如來的教義就會在今天覆興，玄妙的波濤和超逸的聲響會再次滌盪整個時代（《弘明集》）。』
許詢（人名）
許詢，字玄度，高陽人，是晉朝的高士。他洗滌心靈學習佛法，江左的公卿們非常仰慕他。簡文帝（司馬昱，320-372 公元）很看重他的風度，每月晚上必定去拜訪他，清談玄妙的道理，孜孜不倦。皇帝為他讓出坐席，與支遁（人名，佛教高僧）講《維摩經》，許詢擔任都講。許詢提出一個問題，眾人都認為支遁不能解答。支遁解釋了一個義理，眾人都認為許詢沒有辦法再提問。許詢曾經把會稽永興的新居改為崇化寺，建造了四層高的佛塔（本傳和蕭𧦴的傳記互相參照）。
何充（人名） 準（人名）
何充，字次道，廬江潛人。在成帝（司馬衍，321-342 公元）朝擔任尚書令，被追贈為司空。成帝年幼，庾冰以外戚身份輔佐朝政，提議沙門應該對君王盡禮。何充等人議論說：『武皇（司馬炎，236-290 公元）以盛明開創基業，明帝（司馬紹，299-325 公元）以聰慧聖明進行玄覽，難道這個時候沙門不應該屈膝嗎？只是因為不……』
【English Translation】 English version: Xi Zaochi (person's name). People at the time thought it was a good couplet. Later, he retired to his hometown due to a foot ailment. When Xiangyang fell to Fu Jian, Fu Jian had long heard of his reputation and had him brought in a carriage together with Dao'an (person's name, a prominent Buddhist monk). Because of his lameness, Fu Jian wrote to the various garrisons, saying, 'In the past, when the Jin Dynasty pacified Wu, the benefit lay in the two Lu's (Lu Ji and Lu Yun); now, in breaking through Hannan, the scholar we have obtained is only one and a half (from 'History of the Jin Dynasty').' Xi Zaochi wrote a letter to Dao'an, roughly saying, 'I have received your true and upright conduct, clear and inwardly harmonious, compassionate teachings that encompass both the monastic and lay communities. Those who venerate emptiness understand the meaning of impermanence, and those who preserve existence understand the function of the external body. I have heard that what rains down upon the world in less than a morning is the cloud that fills the sky; what expands the source to nourish the eight extremities is the flow of the four great rivers. All things rely on its grace, and high and low alike receive its nourishment. Since the Great Teaching flowed eastward more than four hundred years ago, wise and virtuous gentlemen have all returned to it. The flourishing of the Way has never been greater than it is today. Old and young alike wish for the monastic and lay communities to share the same heart. If the auspicious clouds move eastward and the Mani jewel returns to shine, one step onto the seven-jeweled throne, a brief glance at the light of the wise, rain down sweet dew on the lush grass, and plant sandalwood on the banks of the river, then the teachings of the Tathagata will be revived today, and the profound waves and transcendent sounds will once again cleanse an entire era (from 'Collection for the Propagation of Light').'
Xu Xun (person's name)
Xu Xun, courtesy name Xuandu, was a native of Gaoyang and a noble recluse of the Jin Dynasty. He purified his mind to study Buddhism, and the ministers and nobles of Jiangzuo greatly admired him. Emperor Jianwen (Sima Yu, 320-372 AD) valued his demeanor, and every month he would visit him at night, engaging in pure conversation and profound reasoning without end. The emperor yielded his seat to him and discussed the Vimalakirti Sutra with Zhi Dun (person's name, a prominent Buddhist monk), with Xu Xun serving as the chief lecturer. Xu Xun raised a question that everyone thought Zhi Dun could not answer. Zhi Dun explained a principle, and everyone thought Xu Xun had no way to challenge it. Xu Xun once converted his new residence in Yongxing, Kuaiji, into Chonghua Temple, building a four-story pagoda (this biography and the biography of Xiao Zhi can be cross-referenced).
He Chong (person's name) Zhun (person's name)
He Chong, courtesy name Cidao, was a native of Qian, Lujiang. He served as the Minister of the Palace Secretariat during the reign of Emperor Cheng (Sima Yan, 321-342 AD) and was posthumously awarded the title of Minister of Works. Emperor Cheng was young, and Yu Bing assisted in the government as a maternal relative, proposing that monks should pay respect to the ruler. He Chong and others argued, 'Emperor Wu (Sima Yan, 236-290 AD) founded the dynasty with great wisdom, and Emperor Ming (Sima Shao, 299-325 AD) conducted profound contemplation with intelligence and sagacity. Shouldn't monks have knelt at that time? It's just that they didn't...'
變其修善之法。所以通天下之志耳。䟽三上。冰議遂𥨊。充性好釋典。崇修佛寺。供給沙門。費鉅而不吝(本傳統紀)。何準。字幼道。高尚寡慾。州府交辟不就。兄充居宰輔之重。權傾一時。而準散帶衡門。不及人事。唯誦佛經而已(晉書)。
王珣 珉
珣。字元琳。導之孫。洽長子。為桓溫主簿。太元中為散騎常侍。弟珉。字季琰。少有才藝。名出珣右。時有外國沙門提婆。妙解法理。為珣兄弟講阿毗曇經。珉尚幼。講未半便云已解。即與沙門法綱等自講。綱嘆曰。大義皆是。但小未精耳。珣與珉舍別業為虎丘寺(晉史並寺記)。
王坦之
坦之。字文度。述子也。太原人。仕至中書令。與沙門竺法度甚厚。每共論幽明報應。若先死者當報其事。后經年。師忽來云。貧道已死。罪福皆不虛。惟當勤修道德以升濟神明耳。言訖不見。坦之尋亦卒。坦之嘗舍園為安樂寺(本傳並搜神記)。
孫綽
綽。字興公。纂之子。與許詢．支遁游放會稽山水。哀帝朝為著作郎。撰喻道論。略曰。或有疑至道者。喻之曰。夫六合遐邈庶類殷充。千變萬化混然無端。是以有萬之識各期所見。鱗介之物不達皋壤之事。毛羽之族不識流浪之勢。自得於窞井者則怪游溟之量。翻翥于數仞者則疑沖天
【現代漢語翻譯】 現代漢語譯本 改變他們修行善法的方式，是爲了溝通天下的意志。《䟽三上》。冰的建議最終被採納。充天性喜好佛經，崇尚修建佛寺，供給僧人，花費巨大而不吝嗇（《本傳統紀》）。何準，字幼道，品行高尚，慾望很少，州府多次徵召都不應允。他的哥哥何充身居宰輔的重要職位，權力傾一時，而何準卻隱居在簡陋的住所，不參與人事，只誦讀佛經而已（《晉書》）。
王珣（Wáng Xuān） 珉（Mín）
王珣，字元琳，是王導（Wáng Dǎo）的孫子，王洽（Wáng Qià）的長子，曾任桓溫（Huán Wēn）的主簿。太元（Tàiyuán）年間（376-396年）擔任散騎常侍。他的弟弟王珉，字季琰，年少時就很有才藝，名聲超過王珣。當時有一位外國僧人提婆（Deva），精通佛法義理，為王珣兄弟講解《阿毗曇經》（Abhidhamma）。王珉年紀尚小，聽講還沒過半就說已經理解了，於是就和沙門法綱（Fǎ Gāng）等人自己講解。法綱感嘆說：『大體的義理都正確，只是細節上還不夠精細。』王珣和王珉捨棄了各自的產業，共同建立了虎丘寺（Hǔqiū Sì）（《晉史》和《寺記》）。
王坦之（Wáng Tǎnzhī）
王坦之，字文度，是王述（Wáng Shù）的兒子，太原人，官至中書令。他和沙門竺法度（Zhú Fǎdù）關係很好，經常一起討論幽冥報應的事情，約定誰先去世，就要告知對方此事。後來過了一年，竺法度忽然來告訴王坦之說：『貧道已經死了，罪福報應都不虛假，只有勤修道德才能升入神明的境界。』說完就不見了。王坦之不久也去世了。王坦之曾經捨棄自己的園林，建立了安樂寺（Ānlè Sì）（《本傳》和《搜神記》）。
孫綽（Sūn Chuò）
孫綽，字興公，是孫纂（Sūn Zuǎn）的兒子。他和許詢（Xǔ Xún）、支遁（Zhī Dùn）一起在會稽山水間遊玩。哀帝（Āi Dì）時期擔任著作郎，撰寫了《喻道論》，大意是說：『有的人懷疑最高的道理，可以用這樣的比喻來說明：天地廣闊無垠，萬物繁多，千變萬化，混雜而沒有頭緒。因此，有萬種見識的人，各有自己的見解。鱗甲之物不瞭解高地的事情，毛羽之族不認識水流的趨勢。侷限在狹小水井中的人，就會奇怪大海的容量，在幾丈高的地方翻飛的人，就會懷疑衝上天空』
【English Translation】 English version They changed their methods of cultivating goodness in order to communicate the will of the world. (Shu San Shang). Bing's suggestion was eventually adopted. Chong was naturally fond of Buddhist scriptures, advocated the construction of Buddhist temples, and provided for monks, spending lavishly without being stingy (Ben Chuan Tong Ji). He Zhun, courtesy name Youdao, was of noble character and had few desires. The state and local governments repeatedly invited him to serve, but he declined. His elder brother, He Chong, held the important position of prime minister, wielding power for a time, while He Zhun lived in a simple dwelling, not involved in worldly affairs, only reciting Buddhist scriptures (Jin Shu).
Wang Xun (Wáng Xuān) Min (Mín)
Wang Xun, courtesy name Yuanlin, was the grandson of Wang Dao (Wáng Dǎo) and the eldest son of Wang Qia (Wáng Qià). He served as the chief clerk for Huan Wen (Huán Wēn). During the Taiyuan (Tàiyuán) period (376-396 AD), he held the position of Attendant Gentleman of the Palace. His younger brother, Wang Min, courtesy name Jiyan, was talented from a young age, and his reputation surpassed Wang Xun. At that time, there was a foreign monk named Deva, who was well-versed in Buddhist doctrines. He lectured on the Abhidhamma to the Wang Xun brothers. Wang Min was still young, and before the lecture was halfway through, he claimed to have understood it. He then lectured on it himself with the monks Fagang (Fǎ Gāng) and others. Fagang exclaimed, 'The general principles are all correct, but the details are not yet refined.' Wang Xun and Wang Min gave up their respective properties and jointly established the Huqiu Temple (Hǔqiū Sì) (Jin Shi and Temple Records).
Wang Tanzhi (Wáng Tǎnzhī)
Wang Tanzhi, courtesy name Wendu, was the son of Wang Shu (Wáng Shù), a native of Taiyuan, and rose to the position of Zhongshu Ling (Secretary of the Imperial Secretariat). He was very close to the monk Zhu Fadu (Zhú Fǎdù), and they often discussed matters of the netherworld and karmic retribution, agreeing that whoever died first should inform the other of the matter. Later, after a year, Zhu Fadu suddenly came to tell Wang Tanzhi, 'This poor monk has already died. The retribution of sins and blessings is not false. Only by diligently cultivating morality can one ascend to the realm of the divine.' After speaking, he disappeared. Wang Tanzhi also died soon after. Wang Tanzhi once donated his garden to establish the Anle Temple (Ānlè Sì) (Biography and Sou Shen Ji).
Sun Chuo (Sūn Chuò)
Sun Chuo, courtesy name Xinggong, was the son of Sun Zuan (Sūn Zuǎn). He traveled with Xu Xun (Xǔ Xún) and Zhi Dun (Zhī Dùn) among the mountains and waters of Kuaiji. During the reign of Emperor Ai (Āi Dì), he served as a Compiler and wrote the 'Yu Dao Lun' (Essay on Illustrating the Tao), which roughly stated: 'Some people doubt the ultimate truth, which can be explained with the following analogy: The universe is vast and boundless, and all kinds of things are abundant. There are thousands of changes and transformations, mixed and without end. Therefore, people with myriad views each have their own opinions. Creatures with scales and shells do not understand the affairs of high ground, and creatures with feathers do not recognize the trends of flowing water. Those confined to a small well will be surprised by the volume of the sea, and those fluttering at a height of several feet will doubt the possibility of soaring into the sky.'
之力。纏束世教之內。肆觀周孔之跡。謂至德窮於堯舜。微言盡于老易。奚復睹夫方外之妙趣。寰中之玄照乎。夫佛也者。體道者也。道也者。導物者也。應感順通。無為而無不為者也。無為故虛寂自然。無不為故神化萬物。或難曰。周孔適時而教。佛欲頓去殺。將何以懲暴止奸哉。答曰。不然。周孔即佛。佛即周孔。故在皇為皇。在王為王。佛者覺也。猶孟軻以聖人為先覺。其旨一也。周孔救弊。佛教明本。共為首尾。其致不殊。難曰。周孔以孝為首。而沙門之道棄親即疏。利剔鬚髮。生廢色養。終絕血食。而云弘道敦仁廣濟群生。答曰。故孝之為貴。貴能立身行道永光厥親。若匍匐懷橘日御三牲。而不能令萬物尊己。非養親之道。昔佛為太子棄國學道。乘條為宇藉草為茵。內思安般。一數二隨三止四觀五還六凈。游志三四。出入十二門。神若寒灰形如槁木。端坐六年道成號佛。三十二相八十種好。游步三界之表。恣化無窮之境。天清地潤品物咸亨。蠢蠕之生枯槁之賴改悴為榮。還照本國廣敷法音。父王咸悟亦升道場。以此榮親何孝如之。佛有十二部經。其四部專以勸孝為事。慇勤之旨可謂至矣。而俗人不詳其源。便瞽言妄說輒生攻難。以螢燭之見疑三光之盛。芒隙之滴怪淵海之量。以誣罔為辯。以果敢為明。可謂
【現代漢語翻譯】 現代漢語譯本 之力，被世俗的教條所束縛，肆意地看待周公、孔子的遺蹟，認為最高的道德在堯舜時期就已經窮盡，精妙的言論在老子、易經中已經說完。哪裡還能看到方外之地的美妙趣味，世間之中的玄妙真理呢？ 佛，是體悟大道的人。道，是引導萬物的人。應和感應，順應變化，無為而無不為。因為無為，所以虛靜寂寞而自然；因為無不為，所以能神奇地化育萬物。 有人質疑說：『周公、孔子順應時勢而教化，佛教卻要一下子去除殺戮，那將用什麼來懲罰暴行、制止奸惡呢？』 回答說：『不是這樣的。周公、孔子就是佛，佛就是周公、孔子。所以在皇位上就是皇，在王位上就是王。佛是覺悟的意思，就像孟軻把聖人看作是先覺者一樣，他們的宗旨是一樣的。周公、孔子是救治弊端，佛教是闡明根本，共同構成一個整體，他們的目標並沒有什麼不同。』 有人質疑說：『周公、孔子以孝為首要，而沙門（佛教出家修行的人）的修行方式是拋棄親人，變得疏遠，剃除鬚髮，活著的時候廢棄對父母的贍養，最終斷絕血食。卻說是在弘揚道義，敦厚仁愛，廣泛救濟眾生。』 回答說：『所以孝道之所以可貴，在於能夠立身行道，永遠光耀自己的親人。如果只是匍匐著獻上橘子，每天進獻三牲祭品，卻不能使萬物尊敬自己，那就不是贍養親人的正確方式。從前，佛（釋迦牟尼）作為太子，放棄國家去學道，用樹枝做房屋，用草做床墊，內心思考安般（Anapanasati，入出息念），一數、二隨、三止、四觀、五還、六凈，游心於三四禪定，出入於十二門禪定。精神像寒冷的灰燼一樣，形體像枯槁的樹木一樣，端坐六年，最終悟道成佛，具有三十二相、八十種好，遊走於三界之外，隨意化現於無窮的境界。天空清明，大地滋潤，萬物都亨通順利，連那些蠢動的生物、枯槁的事物都依賴佛法而改變了憔悴的狀態，變得繁榮茂盛。佛還回到自己的國家，廣泛宣揚佛法，他的父王（凈飯王）也醒悟了，也升入了道場。用這種方式來榮耀親人，還有什麼孝道能比得上呢？佛有十二部經，其中的四部專門用來勸導孝道，慇勤懇切的旨意可以說是非常到位了。而世俗之人不詳細瞭解其中的根源，就胡亂說話，隨意產生攻擊和質疑，用螢火蟲的光芒來懷疑太陽的光輝，用細小的水滴來懷疑淵深大海的容量，用欺騙矇蔽來當作辯論，用魯莽大膽來當作英明。真是可悲啊！』
【English Translation】 English version Their strength is confined within the teachings of the world, freely observing the traces of Zhou Gong and Confucius, believing that the highest virtue was exhausted in the time of Yao and Shun (c. 2356–2255 BC), and that the subtle words were completely expressed in Laozi and the Book of Changes. How can they still see the wonderful interests beyond the mundane world, or the profound illumination within the universe? The Buddha (Buddha) is one who embodies the Dao (the Way). The Dao is one who guides all things. Responding to stimuli and adapting to changes, acting without acting, yet there is nothing that is not done. Because of acting without acting, there is emptiness, stillness, and naturalness; because there is nothing that is not done, there is the divine transformation of all things. Someone questions: 'Zhou Gong and Confucius taught according to the times, but Buddhism wants to eliminate killing all at once. Then what will be used to punish violence and stop evil?' The answer is: 'It is not like that. Zhou Gong and Confucius are the Buddha, and the Buddha is Zhou Gong and Confucius. Therefore, in the position of emperor, one is an emperor; in the position of king, one is a king. Buddha means enlightenment, just as Mencius regarded sages as those who are enlightened first. Their purpose is the same. Zhou Gong and Confucius remedied the defects, while Buddhism clarified the root. Together they form a whole, and their goals are not different.' Someone questions: 'Zhou Gong and Confucius regarded filial piety as the most important thing, but the practice of the Shramanas (Buddhist monks) is to abandon relatives and become estranged, shave their beards and hair, abandon the support of their parents while alive, and ultimately sever blood ties. Yet they say they are promoting righteousness, cultivating benevolence, and widely saving all beings.' The answer is: 'Therefore, the value of filial piety lies in being able to establish oneself, practice the Dao, and eternally glorify one's parents. If one only crawls to offer oranges and presents three sacrificial animals every day, but cannot make all things respect oneself, then that is not the correct way to support one's parents. In the past, the Buddha (Sakyamuni) as a prince, abandoned his country to study the Dao, used branches as a house, and grass as a mattress, inwardly contemplating Anapanasati (mindfulness of breathing), one counting, two following, three stopping, four observing, five returning, six purifying, dwelling in the third and fourth Dhyana (meditative states), entering and exiting the twelve gates of Dhyana. His spirit was like cold ashes, and his form was like withered wood. He sat upright for six years and finally attained enlightenment and became a Buddha, possessing the thirty-two marks and eighty minor marks, wandering beyond the three realms, freely manifesting in infinite realms. The sky is clear, the earth is moist, and all things are prosperous. Even those wriggling creatures and withered things rely on the Dharma to change their haggard state and become prosperous and flourishing. The Buddha also returned to his country and widely preached the Dharma. His father (King Suddhodana) also awakened and ascended to the Bodhimanda (place of enlightenment). Using this method to honor one's parents, what filial piety can compare to it? The Buddha has twelve divisions of scriptures, four of which are specifically dedicated to exhorting filial piety. The earnest intention can be said to be very thorough. But worldly people do not understand the source of it in detail, so they speak nonsense and arbitrarily generate attacks and doubts, using the light of a firefly to suspect the brilliance of the sun, using a tiny drop of water to suspect the capacity of the deep sea, using deception and concealment as debate, and using recklessness as wisdom. How sad it is!'
狎大人而侮天命者也(弘明集)。
戴逵 颙
逵。字安道。譙郡人。欲造丈六無量壽佛像。以古制樸拙。乃密采眾說。積思三年刻雕方就。迎置山陰靈寶寺。郗超見而作禮。撮香在手。忽勃然煙上極目雲表。眾皆嘆其神感。逵子颙。字仲若。才巧如其父。江夷嘗托颙造觀音像。積年未成。夜夢神曰。江夷于觀音無緣。可改為彌勒。颙即馳報。而夷書已至。俱於此夕感夢。及改彌勒。觸手成妙。像在會稽龍華寺(統記)。
袁宏
宏。字彥伯。有逸才。嘗著漢紀云。西域天竺有佛道焉。佛者覺也。將覺悟群生也。其教以修善慈悲為主。專務清凈。其精者號沙門。漢言息心。蓋息意去欲而歸於無為也。又以為人死精靈不滅。隨復受形。生時所行善惡皆有報應。故所貴行善修道以煉精神。以至為佛也。佛身長丈六。黃金色相。項佩日光。變化無所不入。故能化通萬物而大濟群生。漢明感夢乃遣使天竺問道。圖其像而還。有經數千卷。以虛無為宗。包羅精粗無所不統。善為宏闊勝大之言。所求在一體之內。所明在視聽之外。世俗之人或以為虛誕。然歸於玄微深遠難得而測。故王公大臣視死生報應之際。莫不矍然而自失焉(漢郊祀志)。
劉程之
程之。字仲思。彭城人。為宜昌柴桑二
【現代漢語翻譯】 現代漢語譯本：這是指那些親近地位高的人，卻輕視天命的人。（出自《弘明集》）
戴逵（Dai Kui），戴颙（Dai Yong）
戴逵，字安道，是譙郡人。他想建造一尊一丈六尺高的無量壽佛（Amitabha）像，但認為古代的樣式過於樸素笨拙，於是秘密地採納各家說法，經過三年時間的思考和雕刻才完成。迎請佛像安放在山陰的靈寶寺。郗超見到佛像后，向佛像行禮，手持香，忽然香菸猛烈升起，直達雲霄。眾人都讚歎佛像的神奇感應。戴逵的兒子戴颙，字仲若，才華和技藝都像他的父親。江夷曾經委託戴颙建造觀音（Avalokiteśvara）像，多年沒有完成。夜裡夢見神說：『江夷與觀音沒有緣分，可以改為彌勒（Maitreya）。』戴颙立即飛奔去告訴江夷，而江夷的書信也已經到了。兩人都在這個晚上感應到了夢。等到改為彌勒像時，一觸手就變得非常巧妙。佛像在會稽的龍華寺。（出自《統記》）
袁宏
袁宏，字彥伯，很有才華。他曾經在《漢紀》中寫道：『西域天竺有佛道。佛（Buddha）的意思是覺悟，將要覺悟眾生。佛教的教義以修善和慈悲為主，專門致力於清凈。其中精進的人被稱為沙門（Śrāmaṇa），在漢朝的語言中是息心的意思。大概是止息意念，去除慾望，而歸於無為。』他又認為人死後精神不滅，會再次受生，生前所做的善惡都會有報應。所以佛教重視行善修道，以煉養精神，以至於成佛。佛身長一丈六尺，是黃金的色相，脖子上佩戴日光，變化無所不能進入。所以能夠化育貫通萬物，而大大地救濟眾生。漢明帝（Emperor Ming of Han，28-75）感應到夢，於是派遣使者去天竺詢問佛道，描繪佛像帶回來。佛經有數千卷，以虛無為宗旨，包羅精細和粗略，沒有什麼不包括。善於宏大廣闊的言論，所求的是在一體之內，所闡明的是在視聽之外。世俗之人或許認為這是虛妄荒誕的，然而歸根結底是玄妙深遠，難以測度。所以王公大臣在面對死亡和報應的時候，沒有不驚懼而失措的。（出自《漢郊祀志》）
劉程之
劉程之，字仲思，是彭城人。他擔任宜昌和柴桑二地的...
【English Translation】 English version: This refers to those who are intimate with powerful people but disregard the Mandate of Heaven. (From 'Hongming Ji')
Dai Kui, Dai Yong
Dai Kui, courtesy name Andao, was a native of Qiao Commandery. He wanted to create a sixteen-foot-tall statue of Amitabha (Amitābha), but considered the ancient style too simple and clumsy. Therefore, he secretly adopted various opinions, and after three years of thinking and carving, he finally completed it. He welcomed the statue and placed it in Lingbao Temple in Shanyin. When Xi Chao saw the statue, he paid homage to it, holding incense in his hand. Suddenly, the smoke rose violently, reaching the clouds. Everyone praised the miraculous response of the statue. Dai Kui's son, Dai Yong, courtesy name Zhongruo, was as talented and skilled as his father. Jiang Yi once commissioned Dai Yong to create a statue of Avalokiteśvara (Avalokiteśvara), but it was not completed for many years. In a dream, a god said: 'Jiang Yi has no affinity with Avalokiteśvara, you can change it to Maitreya (Maitreya).' Dai Yong immediately rushed to tell Jiang Yi, and Jiang Yi's letter had already arrived. Both of them had the same dream that night. When it was changed to the Maitreya statue, it became very exquisite at the touch of a hand. The statue is in Longhua Temple in Kuaiji. (From 'Tongji')
Yuan Hong
Yuan Hong, courtesy name Yanbo, was very talented. He once wrote in the 'Annals of the Han Dynasty': 'In the Western Regions of India, there is the way of the Buddha (Buddha). Buddha means enlightenment, to enlighten all beings. The teachings of Buddhism focus on cultivating goodness and compassion, and are dedicated to purity. Those who are diligent in it are called Śrāmaṇa (Śrāmaṇa), which in the language of the Han Dynasty means 'cessation of mind'. It probably means stopping thoughts, removing desires, and returning to non-action.' He also believed that the spirit does not perish after death, and will be reborn again. The good and evil deeds done in life will all have retribution. Therefore, Buddhism values doing good and cultivating the Tao, in order to refine the spirit, so as to become a Buddha. The Buddha's body is sixteen feet tall, with a golden complexion, and wears sunlight around his neck. He can transform and enter everything. Therefore, he can nurture and penetrate all things, and greatly save all beings. Emperor Ming of Han (Emperor Ming of Han, 28-75) sensed a dream, so he sent envoys to India to inquire about the way of the Buddha, and drew the statue to bring back. There are thousands of volumes of Buddhist scriptures, with emptiness as the principle, encompassing the fine and the rough, and including everything. It is good at grand and broad words, seeking within the one body, and clarifying beyond sight and hearing. Secular people may think this is false and absurd, but in the end it is mysterious and profound, and difficult to measure. Therefore, when facing death and retribution, princes and ministers are all frightened and at a loss. (From 'Han Jiao Si Zhi')
Liu Chengzhi
Liu Chengzhi, courtesy name Zhongsi, was a native of Pengcheng. He served as the administrator of Yichang and Chaisang...
縣令。后入廬山依惠遠法師修唸佛三昧。師曰。官祿巍巍。何以不為。程之曰。君臣相疑。吾何以為。居十五年。專志唸佛。義熙六年八月見彌陀放光摩頂。即對像焚香祝曰。我以釋迦遺教知有西方凈土。愿以此香先當上奉釋迦世尊。次用供養彌陀導師。愿賜攝取。第三奉供妙法華經。所以得生。由持此經。言已臥床西向而逝。程之有隱德。謝安．劉𥙿相推薦甚。力辭不屈。乃旌之曰遺民(本傳)。
周續之
續之。字道祖。雁門人。年十二受業于范𡩋。通五經五緯。號十經。稱為顏子。既而入廬山事沙門惠遠。布衣蔬食終身不娶。與劉遺民．陶潛號為潯陽三隱(南史)。
雷次宗
次宗。字仲倫。豫章人。入廬山蓮社。立館東林之側。及遠公亡。與子侄書曰。吾托業于廬山。事釋和尚卅年。淵匠既傾。良朋亦喪。及今未耄。尚可勵志成西歸之津樑。自今已往。勿以家務相聞(南史)。
張野 詮
野。字萊民。居潯陽柴桑。與淵明有婚姻之契。野學兼華梵。累徴不就。入廬山依遠公。與劉雷同修凈業(本傳)。
詮。字秀碩。野之族子。尚情高逸。酷嗜墳典。徴為散騎常侍不起。庾悅以其貧。起為潯陽令。笑曰。古人以容膝為安。若屈志就祿何足為榮。乃入廬山。依遠
【現代漢語翻譯】 現代漢語譯本 縣令。後來進入廬山，依止惠遠法師修習唸佛三昧。惠遠法師問：『官位俸祿如此顯赫，為何不做呢？』程之回答說：『君臣之間互相猜疑，我憑什麼去做官呢？』在廬山住了十五年，專心致志地念佛。義熙六年（410年）八月，見到阿彌陀佛放光照在他的頭頂。於是對著佛像焚香祝願說：『我因為釋迦牟尼佛的遺教，知道有西方凈土。愿以此香先奉獻給釋迦世尊（Sakyamuni Buddha），其次用來供養阿彌陀佛導師（Amitabha）。愿佛慈悲攝受我。第三奉供《妙法蓮華經》，我之所以能夠往生，是因為受持此經。』說完就臥床朝西而逝。程之有隱士的德行，謝安、劉穆之都互相推薦他，他極力推辭不接受，於是朝廷表彰他為『遺民』（《本傳》）。 周續之 續之，字道祖，雁門人。十二歲時師從范𡩋學習，通曉五經五緯，號稱『十經』，被譽為『顏子』。後來進入廬山，侍奉沙門惠遠（Huiyuan），身穿布衣，吃蔬菜，終身不娶。與劉遺民、陶潛並稱為『潯陽三隱』（《南史》）。 雷次宗 次宗，字仲倫，豫章人。加入廬山蓮社。在東林寺旁邊建立學館。等到惠遠法師去世后，他給子侄寫信說：『我寄託于廬山，侍奉釋和尚三十年。淵公（Huiyuan）已經去世，良朋好友也已喪失。如今還未衰老，尚可努力修行，成就往生西方的津樑。從今以後，不要用家務來煩擾我。』（《南史》）。 張野 詮 張野，字萊民，居住在潯陽柴桑。與陶淵明有姻親關係。張野的學問兼通華夏文化和佛法。多次被徵召都不就任。進入廬山依止惠遠法師，與劉遺民、雷次宗一同修習凈土法門（Pure Land Buddhism）（《本傳》）。 詮，字秀碩，是張野的族侄。崇尚情操高尚，酷愛典籍。被徵召為散騎常侍也不就任。庾悅因為他貧困，起用他為潯陽令。他笑著說：『古人以能容下膝蓋的地方為安樂，如果委屈自己的志向去求取官位，有什麼值得榮耀的呢？』於是進入廬山，依止惠遠法師。
【English Translation】 English version County Magistrate. Later, he entered Mount Lu and followed Dharma Master Huiyuan to cultivate the Samadhi of Buddha Recitation. Master Huiyuan asked: 'With such a prominent official position and salary, why don't you take it?' Cheng Zhi replied: 'The ruler and his ministers suspect each other, how can I be an official?' He lived in Mount Lu for fifteen years, wholeheartedly reciting the Buddha's name. In the eighth month of Yixi sixth year (410 AD), he saw Amitabha (Amitabha Buddha) emitting light and touching his head. Thereupon, he burned incense before the Buddha statue and prayed: 'Because of Sakyamuni Buddha's (Sakyamuni Buddha) last teachings, I know there is the Western Pure Land. May I first offer this incense to Sakyamuni World Honored One (Sakyamuni Buddha), and then use it to make offerings to the Amitabha (Amitabha Buddha) Guide. May the Buddha compassionately receive me. Thirdly, I offer the Wonderful Dharma Lotus Flower Sutra, the reason I can be reborn is because I uphold this sutra.' After speaking, he lay in bed facing west and passed away. Cheng Zhi had the virtue of a recluse, Xie An and Liu Muzhi both recommended him, but he strongly declined. Therefore, the court commended him as a 'Remnant of the Previous Dynasty' (from 'His Biography'). Zhou Xuzhi Xuzhi, styled Daozu, was a native of Yanmen. At the age of twelve, he studied under Fan Ning, mastering the Five Classics and Five Weft Books, and was known as the 'Ten Classics', hailed as 'Yanzi'. Later, he entered Mount Lu and served the Shramana Huiyuan (Huiyuan), wearing cloth and eating vegetables, remaining unmarried throughout his life. He was known as one of the 'Three Recluses of Xunyang' along with Liu Yimin and Tao Qian (from 'History of the Southern Dynasties'). Lei Cizong Cizong, styled Zhonglun, was a native of Yuzhang. He joined the Lotus Society of Mount Lu. He established a school next to Donglin Temple. After the death of Master Huiyuan (Huiyuan), he wrote to his sons and nephews, saying: 'I have entrusted myself to Mount Lu, serving the Monk Shi for thirty years. Master Yuan (Huiyuan) has passed away, and good friends have also been lost. Now that I am not yet old, I can still strive to cultivate and achieve the bridge to the West. From now on, do not bother me with family affairs.' (from 'History of the Southern Dynasties'). Zhang Ye Quan Ye, styled Laimin, lived in Chaisang, Xunyang. He had a marital relationship with Tao Yuanming. Zhang Ye's learning combined Chinese culture and Buddhism. He repeatedly declined summons to office. He entered Mount Lu and followed Master Huiyuan, cultivating Pure Land practices (Pure Land Buddhism) together with Liu Yimin and Lei Cizong (from 'His Biography'). Quan, styled Xiushuo, was Zhang Ye's clan nephew. He admired lofty sentiments and loved classical texts. He declined the summons to be a Regular Attendant at the Palace Gate. Yu Yue, because of his poverty, appointed him as the Magistrate of Xunyang. He laughed and said: 'The ancients considered a place to rest one's knees as peace. If one were to compromise one's aspirations to seek office, what glory would there be?' Thereupon, he entered Mount Lu and followed Huiyuan.
公研窮釋典。深有悟入(本傳)。
宗炳
炳。字少文。南陽人。劉𥙿領荊州牧。闢為主簿。答曰。吾棲丘飲谷三十年矣。豈可於王門折腰為吏耶。乃入廬山築室。專修凈業。嘗著明佛論(本傳)。
孟顗
顗。平昌人。事佛精懇。謝靈運謂顗曰。生天須在靈運前。成佛必在靈運后。義熙中顗為會稽太守。初曇翼法師東遊會稽。入秦望山。誦法華經越二十年。有女子身披彩服攜筠籠。盛一白豕兩根大蒜至師前曰。妾入山采薇。日已夕矣。豺狼當道。歸無生理。敢托一宿。師卻之甚堅。女哀鳴不已。遂以草床居之。夜半號呼腹疼。告師按摩。以布裹錫杖遙為按之。翌日。女以彩服化祥雲。豕化白象。蒜化雙蓮。凌雲而上謂師曰。我普賢菩薩也。以汝不久當歸我眾。特來相試。觀汝心中如水中月不可染污。既而天雨寶華地皆震動。鄉人聞見莫不稱歎。是日顗方晨起視事。忽見南方祥雲光射庭際。隱然絲竹金石之音。訪知普賢示化。遂以師道行聞于朝。來建法華寺(今天衣寺)。師亡。漆真身留山中(統紀)。
陶潛
潛。字淵明。潯陽柴桑人。大司馬侃之曾孫。為彭澤令之官八十餘日。乃解印去縣。賦歸去來辭。及宋受禪。居柴桑。常往來廬山。使一門生二兒舁以行。時遠法師與諸
【現代漢語翻譯】 現代漢語譯本： 『公』研習並深入理解佛教經典，對佛法有深刻的領悟。（出自本傳）
宗炳
宗炳，字少文，南陽人。劉道規擔任荊州牧時，徵召他擔任主簿。宗炳回答說：『我隱居山林，以泉水為飲，已經三十年了。怎麼能爲了在王公門下做官而彎腰呢？』於是進入廬山建造房屋，專心修習凈土法門。曾經著有《明佛論》。（出自本傳）
孟顗
孟顗，平昌人，虔誠地信奉佛教。謝靈運對孟顗說：『往生天界，我謝靈運一定在你之前；成就佛果，我謝靈運一定在你之後。』義熙年間（405-418年），孟顗擔任會稽太守。當初，曇翼法師東遊到會稽，進入秦望山，誦讀《法華經》超過二十年。有一女子，身穿彩色的衣服，手提竹籠，籠中裝著一隻白豬和兩根大蒜，來到法師面前說：『我進山采薇，天色已晚，豺狼擋道，回不去了。希望能借宿一晚。』法師堅決拒絕了她。女子哀鳴不止，於是法師讓她睡在草床上。半夜，女子號叫腹痛，告訴法師需要幫助。法師用布裹著錫杖，遙遙地為她按摩。第二天，女子將彩服化為祥雲，白豬化為白象，大蒜化為雙蓮，騰空而上，對法師說：『我是普賢菩薩（Samantabhadra），因為你不久將歸入我的行列，特來試探你，看你的心中像水中月亮一樣不可玷污。』隨即天空降下寶華，大地都震動起來，鄉里人聽見看見，沒有不稱讚驚歎的。這天，孟顗剛早起處理公務，忽然看見南方祥雲的光芒照耀庭院，隱隱約約有絲竹金石的聲音。打聽后得知是普賢菩薩顯靈示現，於是將曇翼法師的德行上報朝廷，朝廷來此建造法華寺（今天的衣寺）。曇翼法師圓寂后，漆塑真身留在山中。（出自《統紀》）
陶潛
陶潛，字淵明，潯陽柴桑人，大司馬陶侃的曾孫。擔任彭澤縣令八十多天，就辭官離去，寫了《歸去來兮辭》。到劉裕建立宋朝（420年）時，居住在柴桑，經常往來於廬山。讓一個門生和兩個兒子抬著他走。當時慧遠法師和各位
【English Translation】 English version: 'Gong' studied and deeply understood the Buddhist scriptures, having a profound insight into the Dharma. (From the original biography)
Zong Bing
Zong Bing, courtesy name Shaowen, was a native of Nanyang. When Liu Daogui was the governor of Jingzhou, he summoned Zong Bing to serve as his chief clerk. Zong Bing replied, 'I have lived in the mountains and drank from the streams for thirty years. How can I bend my waist to serve as an official in the court of a prince?' Thereupon, he entered Mount Lu and built a house, dedicating himself to the practice of Pure Land Buddhism. He once wrote the 'Treatise on Clarifying Buddhism.' (From the original biography)
Meng Yi
Meng Yi, a native of Pingchang, devoutly believed in Buddhism. Xie Lingyun said to Meng Yi, 'I, Xie Lingyun, will be reborn in the heavens before you; I, Xie Lingyun, will attain Buddhahood after you.' During the Yixi era (405-418 AD), Meng Yi served as the governor of Kuaiji. Initially, the Dharma Master Tan Yi traveled east to Kuaiji and entered Mount Qinwang, where he recited the Lotus Sutra for over twenty years. A woman, dressed in colorful clothes, carrying a bamboo basket containing a white pig and two cloves of garlic, came before the master and said, 'I went into the mountains to gather ferns, and it is already late. Jackals and wolves block the way, and I cannot return home. I dare to ask for a night's lodging.' The master firmly refused her. The woman wailed incessantly, so the master allowed her to sleep on a straw bed. In the middle of the night, the woman cried out in abdominal pain, telling the master she needed help. The master wrapped his tin staff in cloth and remotely massaged her. The next day, the woman transformed her colorful clothes into auspicious clouds, the white pig into a white elephant, and the garlic into twin lotuses, ascending into the sky and saying to the master, 'I am Samantabhadra Bodhisattva (普賢菩薩). Because you will soon join my ranks, I have come to test you, to see if your heart is as undefiled as the moon in the water.' Immediately, precious flowers rained down from the sky, and the earth shook. The villagers who heard and saw this all praised and marveled. That day, Meng Yi had just risen early to attend to official duties when he suddenly saw the light of auspicious clouds shining on the courtyard from the south, with faint sounds of silk, bamboo, and metal instruments. After inquiring, he learned that it was Samantabhadra Bodhisattva manifesting, so he reported the virtuous conduct of Dharma Master Tan Yi to the court. The court came here to build the Lotus Flower Temple (today's Tianyi Temple). After Dharma Master Tan Yi passed away, his lacquered body was preserved in the mountains. (From the 'Comprehensive Records')
Tao Qian
Tao Qian, courtesy name Yuanming, was a native of Chaisang in Xunyang, and the great-grandson of Grand Marshal Tao Kan. After serving as the magistrate of Pengze County for more than eighty days, he resigned and left, writing the 'Returning Home' poem. When Liu Yu established the Song Dynasty (420 AD), he lived in Chaisang, often traveling to Mount Lu. He had a disciple and two sons carry him.
賢結社。以書招淵明。淵明曰。若許飲則往。許之遂造焉。忽攢眉而去。嘗著搜神錄。多載佛之靈驗(本傳)。
羅含
含。字均彰。湘中人。嘗晝夢彩鳥入口。自是藻思日新。為桓溫別駕。徴為尚書郎。致仕。著更生論。略曰。萬物有數。天地無窮。萬物不更生則天地有終。天地無終則更生可知矣。又神質冥期符契自合。世皆悲合之必離。而莫慰離之必合。皆知聚之必散。而莫識散之必聚。今談者徒知向我非今。而不知今我即昔我耳。達觀者所以齊死生。亦云死生為寤寐。誠哉是言(弘明集)。
顧凱之
凱之。字長康。小字虎頭。工畫。桓溫引為大司馬參軍。時沙門慧力建瓦官寺。朝賢施者不過十萬。長康素貧。諾錢百萬。人皆笑之。一日于殿壁畫維摩像。將點眸子曰。第一日見者責施十萬。第二日見者五萬。第三日任例責施。及開戶。光明照寺。施者填塞。果得錢百萬(金陵志)。
范𡩋
𡩋。字武子。累遷中書侍郎。出補豫章大守。嘗請慧持法師講法華經及毗曇論。四方雲集。王珣與𡩋書云。遠公．持公孰愈。𡩋答書曰。誠為賢兄賢弟也。珣重答書曰。但令如兄誠未易有。況弟復賢耶(慧持傳)。
謝尚
尚。字仁祖。鯤之子。仕晉為鎮西將軍。尚嘗夢其
【現代漢語翻譯】 現代漢語譯本 賢結社。以書招淵明（陶淵明）。淵明曰：『若許飲則往。』許之，遂造焉。忽攢眉而去。嘗著《搜神錄》，多載佛之靈驗（本傳）。
羅含
羅含，字均彰，湘中人。嘗晝夢彩鳥入口，自是藻思日新。為桓溫別駕，徴為尚書郎，致仕。著《更生論》，略曰：『萬物有數，天地無窮。萬物不更生則天地有終，天地無終則更生可知矣。又神質冥期符契自合，世皆悲合之必離，而莫慰離之必合。皆知聚之必散，而莫識散之必聚。今談者徒知向我非今，而不知今我即昔我耳。達觀者所以齊死生，亦云死生為寤寐，誠哉是言。』（《弘明集》）。
顧愷之
顧愷之，字長康，小字虎頭，工畫。桓溫引為大司馬參軍。時沙門慧力建瓦官寺，朝賢施者不過十萬。長康素貧，諾錢百萬，人皆笑之。一日于殿壁畫維摩像，將點眸子曰：『第一日見者責施十萬，第二日見者五萬，第三日任例責施。』及開戶，光明照寺，施者填塞，果得錢百萬（《金陵志》）。
范𡩋
范𡩋，字武子。累遷中書侍郎，出補豫章太守。嘗請慧持法師講《法華經》及《毗曇論》，四方雲集。王珣與𡩋書云：『遠公（慧遠大師）、持公（慧持法師）孰愈？』𡩋答書曰：『誠為賢兄賢弟也。』珣重答書曰：『但令如兄誠未易有，況弟復賢耶？』（《慧持傳》）。
謝尚
謝尚，字仁祖，鯤之子。仕晉為鎮西將軍。尚嘗夢其
【English Translation】 English version Xian formed a society and invited Yuanming (Tao Yuanming) with a letter. Yuanming said, 'If drinking is allowed, I will go.' It was allowed, so he went. Suddenly, he frowned and left. He once wrote 'Sou Shen Ji (In Search of the Supernatural)', which contains many accounts of the Buddha's miraculous powers (from his biography).
Luo Han
Luo Han, courtesy name Junzhang, was from Xiangzhong. He once dreamed during the day that a colorful bird entered his mouth, and from then on, his literary talent grew daily. He served as Huan Wen's adjutant, was summoned to be a Secretariat Drafter, and then retired. He wrote 'Geng Sheng Lun (On Rebirth)', which briefly stated: 'All things have a number, but heaven and earth are infinite. If all things are not reborn, then heaven and earth will have an end. If heaven and earth have no end, then rebirth can be known. Moreover, the spiritual essence and the dark destiny naturally correspond and unite. The world all grieves that union must lead to separation, but no one comforts that separation must lead to union. All know that gathering must lead to scattering, but no one understands that scattering must lead to gathering. Those who discuss this only know that the past me is not the present me, but they do not know that the present me is the past me. Those who have achieved insight therefore equate life and death, and also say that life and death are like waking and sleeping. Truly, these words are true.' (From 'Hong Ming Ji')
Gu Kaizhi
Gu Kaizhi, courtesy name Changkang, nickname Hutu, was skilled in painting. Huan Wen appointed him as a military advisor to the Grand Marshal. At that time, the monk Huili was building Waguan Temple. The court officials donated no more than one hundred thousand coins. Changkang was usually poor, but he promised one million coins, and everyone laughed at him. One day, he painted an image of Vimalakirti on the temple wall and, about to paint the eyes, said, 'Those who see it on the first day must donate one hundred thousand coins, those who see it on the second day must donate fifty thousand, and those who see it on the third day must donate according to the usual rate.' When the doors were opened, the temple was filled with light, and the donors crowded in, and he indeed obtained one million coins (from 'Jinling Zhi').
Fan Ning
Fan Ning, courtesy name Wuzi, was promoted to Secretariat Attendant and then appointed as Governor of Yuzhang. He once invited Dharma Master Huichi to lecture on the 'Lotus Sutra' and the 'Abhidharma Theory', and people gathered from all directions. Wang Xun wrote to Fan Ning, saying, 'Who is better, Master Yuan (Huiyuan) or Master Chi (Huichi)?' Fan Ning replied in a letter, 'They are truly virtuous elder and younger brothers.' Wang Xun replied again, saying, 'It is not easy to find someone like your elder brother, let alone a younger brother who is also virtuous?' (From 'Biography of Huichi').
Xie Shang
Xie Shang, courtesy name Renzu, was the son of Kun. He served in the Jin Dynasty as General Who Pacifies the West. Shang once dreamed that he
父告之曰。西南有氣至。人當之必死。汝宜修福建塔造寺可禳之。若未暇建塔寺。可於杖頭刻作塔形。見有氣來可擬之。尚寤。遂刻小塔施之杖頭。恒置左右。後果有異氣從天而下。始如車輪而漸彌大直衝尚家。尚以杖頭指之。氣即回散。闔門獲全。氣所經處。數里無復孑遺。尚遂于永和四年舍宅造寺。名莊嚴寺(建康錄)。
何無忌
無忌。東海人。義熙中遷江州刺史。與盧循戰。握節而死。崇信佛法。造枳園寺。以安帝西還皇運凱泰。勸帝興起釋門修營功德(辨正論)。
桓伊
伊。字叔夏。小字野王。太元中以淮淝之功封永修縣侯。惠遠法師自襄陽至廬山。寓慧永之西林寺。欲于山東建寺。經營之際。山神降靈愿加資助。信宿風雷夜作雲雨晦冥。明發就觀。則有良木殊材駢羅委積。時伊為九江刺史。驚其神異奏立寺焉曰東林。殿曰神運(東林寺記)。
六朝僭偽十六國
漢
劉淵據平陽。至劉曜。國號趙。三主。二十六年。
後蜀
李特據成都。五主。四十五年。
前涼
張軌據涼州。八主。七十四年。
後趙
據襄國。六主。三十四年。
石勒
勒。字世龍。其先匈奴。劉淵以勒為輔漢將軍。劉曜署為大司馬
【現代漢語翻譯】 現代漢語譯本 父親告訴他說：『西南方有邪氣要來，人如果遇到它必定會死。你應該在福建建造佛塔和寺廟來禳解它。如果沒空建造佛塔寺廟，可以在手杖頭上雕刻成塔的形狀。看到邪氣來時可以用手杖上的塔去抵擋它。』 尚醒來后，就雕刻了一個小塔安在手杖頭上，經常帶在身邊。後來果然有奇異的邪氣從天而降，開始像車輪一樣，然後逐漸擴大，直接衝向尚的家。尚用手杖頭上的塔指向邪氣，邪氣立刻回散。全家得以保全。邪氣經過的地方，數里之內沒有留下任何東西。尚于永和四年（348年）捨棄住宅建造寺廟，名為莊嚴寺（《建康錄》）。
何無忌（人名）
何無忌，東海人。義熙年間（405年-418年）被調任為江州刺史，與盧循作戰時，手握符節而死。他崇信佛法，建造了枳園寺。因為安帝西返回朝廷，皇運昌盛，勸說安帝興盛佛教，修建功德（《辨正論》）。
桓伊（人名）
桓伊，字叔夏，小名野王。太元年間（376年-396年）因淮淝之戰的功勞被封為永修縣侯。慧遠法師從襄陽來到廬山，住在慧永的西林寺。他想在山東建造寺廟，在籌劃的時候，山神降靈，願意資助。過了一夜，風雷大作，雲雨昏暗。第二天早上前去觀看，就發現有許多優質的木材堆積在那裡。當時桓伊擔任九江刺史，驚歎于這種神異的現象，上奏朝廷建造寺廟，命名為東林寺，殿命名為神運殿（《東林寺記》）。
六朝僭偽十六國
漢
劉淵佔據平陽，到劉曜，國號為趙，歷經三位君主，共二十六年。
後蜀
李特佔據成都，歷經五位君主，共四十五年。
前涼
張軌佔據涼州，歷經八位君主，共七十四年。
後趙
佔據襄國，歷經六位君主，共三十四年。
石勒（人名）
石勒，字世龍，他的祖先是匈奴人。劉淵任命石勒為輔漢將軍，劉曜任命他為大司馬。
【English Translation】 English version The father told him: 'A baleful aura is coming from the southwest. Whoever encounters it will surely die. You should build pagodas and temples in Fujian to ward it off. If you don't have time to build pagodas and temples, you can carve a pagoda shape on the head of your staff. When you see the aura coming, you can use the pagoda on the staff to resist it.' Shang awoke and carved a small pagoda to attach to the head of his staff, always keeping it by his side. Later, a strange aura descended from the sky, initially like a cartwheel, then gradually expanding, directly衝向 Shang's house. Shang pointed the pagoda on his staff at the aura, and the aura immediately dispersed. The whole family was saved. Wherever the aura passed, nothing remained within several miles. In the fourth year of Yonghe (348 AD), Shang abandoned his residence to build a temple, named Zhuangyan Temple (from 'Jiankang Records').
He Wuji (person's name)
He Wuji was from Donghai. During the Yixi period (405-418 AD), he was transferred to be the governor of Jiangzhou. He died holding the imperial staff while fighting against Lu Xun. He deeply believed in Buddhism and built Zhiyuan Temple. Because Emperor An returned to the court and the imperial fortune flourished, he encouraged Emperor An to promote Buddhism and cultivate merit (from 'Bian Zheng Lun').
Huan Yi (person's name)
Huan Yi, courtesy name Shuxia, nickname Yewang. During the Taiyuan period (376-396 AD), he was enfeoffed as the Marquis of Yongxiu County for his merits in the Battle of Fei River. Dharma Master Huiyuan came to Mount Lu from Xiangyang and resided in Huiyong's West Forest Temple. He wanted to build a temple in Shandong. During the planning, the mountain god manifested and offered to provide assistance. Overnight, there was a great wind and thunder, and the clouds and rain were dark. The next morning, upon inspection, there were many high-quality timbers piled up there. At that time, Huan Yi was the governor of Jiujiang. Amazed by this miraculous phenomenon, he reported to the court to build a temple, named East Forest Temple, and the hall was named Divine Transport Hall (from 'Records of East Forest Temple').
Sixteen Kingdoms of the Six Dynasties
Han
Liu Yuan occupied Pingyang, and under Liu Yao, the state was named Zhao, lasting for three rulers and twenty-six years.
Later Shu
Li Te occupied Chengdu, lasting for five rulers and forty-five years.
Former Liang
Zhang Gui occupied Liangzhou, lasting for eight rulers and seventy-four years.
Later Zhao
Occupied Xiangguo, lasting for six rulers and thirty-four years.
Shi Le (person's name)
Shi Le, courtesy name Shilong, his ancestors were Xiongnu. Liu Yuan appointed Shi Le as General Who Assists the Han, and Liu Yao appointed him as Grand Marshal.
加九錫進爵趙公。國號後趙。永嘉四年。天竺佛圖澄來洛陽。妙通玄術。常服氣自養積日不食。善誦神咒能役鬼神。會洛陽寇亂。時石勒屯兵葛陂專事殺戮。欲往化之。勒將郭黑略素奉佛法。澄即見之。略受五戒。崇弟子禮。略隨勒戰。澄皆預記勝負。勒以略有異。見問之。曰有澄也。勒召見之。問曰佛法何靈。澄以缽盛水咒之。須臾青蓮現缽中。光色耀目。勒由此神敬之。及與劉曜戰以訪澄。澄曰。塔鈴音云。秀支替戾岡。仆谷劬禿當。言軍出捉得劉曜也。勒出戰果生擒曜。奉澄彌敬。勒愛子斌暴卒。嘆曰。吾聞虢太子死。扁鵲能生之。今可得效乎。澄取楊枝沾水灑之。執斌手曰可起矣。斌遂蘇(晉書)。
石虎
虎。字季龍。勒之從子。遷都於鄴。奉澄尤謹。衣以綾錦乘以雕輦。朝會引見太子。公卿扶翼升殿。使司空李農旦夕問起居。五日一朝。澄之所在。無敢向其處涕唾便旋者。國人化之。爭造寺宇。削髮出家率多事佛。澄知石氏將滅。先從化矣。虎為鑿壙營墳。澄將卒。謂虎曰。國家存心佛法。當蒙福祉。佈政猛虐。終無福祐。乃安坐而逝(晉史)。
前燕
慕容廆據遼東大棘城。五主。三十九年。
後燕
據中山。四主。二十六年。
慕容垂
垂。皝第
【現代漢語翻譯】 現代漢語譯本 加封石勒為九錫，晉陞爵位為趙公。建立國號為後趙。永嘉四年（310年），天竺（古印度）僧人佛圖澄來到洛陽。他精通玄妙的法術，經常服氣修身，可以多日不食。擅長誦唸神咒，能夠役使鬼神。當時洛陽正值戰亂，石勒在葛陂屯兵，專事殺戮。佛圖澄想要去感化他。石勒的將領郭黑略一向信奉佛法，佛圖澄就去見他。郭黑略接受了五戒，以弟子的禮節侍奉他。郭黑略跟隨石勒作戰，佛圖澄都能預先記下勝負。石勒因為郭黑略與衆不同，就問他原因。郭黑略回答說：『因為有佛圖澄。』石勒召見佛圖澄，問道：『佛法有什麼靈驗？』佛圖澄用缽盛水，唸咒加持。一會兒，一朵青蓮出現在缽中，光彩耀眼。石勒因此對他非常敬畏。等到與劉曜作戰時，石勒向佛圖澄詢問。佛圖澄說：『塔鈴的聲音說：『秀支替戾岡，仆谷劬禿當。』意思是出兵就能捉到劉曜。』石勒出戰，果然生擒了劉曜。從此對佛圖澄更加敬奉。石勒寵愛的兒子石斌突然去世，石勒嘆息道：『我聽說虢太子死了，扁鵲能夠使他復生，現在可以應驗嗎？』佛圖澄取來楊枝，蘸水灑在石斌身上，握著石斌的手說：『可以起來了。』石斌於是就甦醒了。（《晉書》）
石虎
石虎，字季龍，是石勒的侄子。他遷都到鄴城，對佛圖澄更加恭敬。給他穿綾羅錦緞，乘坐雕飾華麗的車子。朝會時，引導太子、公卿扶著他上殿。讓司空李農早晚問候起居，每五天朝見一次。佛圖澄所在的地方，沒有人敢朝著那個方向吐唾沫或轉身。國人都被感化，爭相建造寺廟，剃髮出家的人很多，大多信奉佛教。佛圖澄知道石氏將要滅亡，就先去世了。石虎為他開鑿墓穴，修建墳墓。佛圖澄將要去世時，對石虎說：『國家如果存心信奉佛法，應當蒙受福佑。如果施政兇猛殘暴，最終不會有福佑。』於是安然坐化而逝。（《晉史》）
前燕
慕容廆佔據遼東大棘城。經歷了五位君主，共三十九年。
後燕
佔據中山。經歷了四位君主，共二十六年。
慕容垂
慕容垂，是慕容皝的兒子。
【English Translation】 English version He was granted the Nine Bestowments and promoted to the Duke of Zhao. The state was named Later Zhao. In the fourth year of Yongjia (310 AD), the Indian monk Fotucheng (Buddha-dharma-master) came to Luoyang. He was skilled in profound arts, often nourished himself with qi and could go without food for days. He was good at reciting divine mantras and could command ghosts and spirits. At that time, Luoyang was in turmoil due to war, and Shi Le (personal name of the ruler) was stationed with his troops at Gebei, engaging in slaughter. Fotucheng wanted to convert him. Guo Helue (a general of Shi Le), who had always believed in Buddhism, was visited by Fotucheng. Guo Helue received the Five Precepts and served him with the respect of a disciple. Guo Helue followed Shi Le in battles, and Fotucheng always predicted the outcomes in advance. Shi Le, seeing that Guo Helue was extraordinary, asked him the reason. Guo Helue replied, 'It is because of Fotucheng.' Shi Le summoned Fotucheng and asked, 'What is the spiritual power of Buddhism?' Fotucheng filled a bowl with water and chanted a mantra over it. In a moment, a blue lotus appeared in the bowl, its light and color dazzling. Shi Le was deeply awed by this. When he fought with Liu Yao (another warlord), he consulted Fotucheng. Fotucheng said, 'The sound of the pagoda bell says: 'Xiu Zhi Ti Li Gang, Pu Gu Qu Tu Dang.' This means that if you send out troops, you will capture Liu Yao.' Shi Le went to battle and indeed captured Liu Yao alive. From then on, he revered Fotucheng even more. Shi Le's beloved son, Shi Bin, suddenly died. Shi Le lamented, 'I have heard that when the Crown Prince of Guo died, Bian Que (a legendary doctor) was able to revive him. Can this be done now?' Fotucheng took a willow branch, dipped it in water, and sprinkled it on Shi Bin, holding Shi Bin's hand and saying, 'You can get up now.' Shi Bin then revived. (From the Book of Jin)
Shi Hu
Shi Hu, whose courtesy name was Jilong, was Shi Le's nephew. He moved the capital to Ye. He revered Fotucheng even more. He dressed him in silk brocade and had him ride in a carved carriage. During court assemblies, he would guide the crown prince and ministers to help him ascend the hall. He ordered the Minister of Works, Li Nong, to inquire about his well-being every morning and evening, and to pay him respects every five days. Wherever Fotucheng was, no one dared to spit or turn their back in that direction. The people of the country were transformed, and they competed to build temples and shave their heads to become monks, mostly believing in Buddhism. Fotucheng knew that the Shi clan was about to perish, so he passed away first. Shi Hu had a tomb dug and a grave built for him. When Fotucheng was about to die, he said to Shi Hu, 'If the state sincerely believes in Buddhism, it should receive blessings. If the government is fierce and cruel, it will ultimately have no blessings.' Then he passed away peacefully while sitting in meditation. (From the History of Jin)
Former Yan
Murong Hui (founder of Former Yan) occupied the city of Daji in Liaodong. It lasted for five rulers and thirty-nine years.
Later Yan
Occupied Zhongshan. It lasted for four rulers and twenty-six years.
Murong Chui
Murong Chui was the son of Murong Huang.
五子。與泰山朗和尚書。略曰。澄神靈緒。慈蔭百國。凡在含生。孰不蒙潤。朕承籍纂統。元戎克興。征掃暴亂。至人通靈。隨權指化。愿不血刃。四海混伏。今遣使送官絹百疋。袈裟三領。綿五十斤。幸為咒愿(弘明集)。
南燕
據廣固。二主。十三年。
慕容德
德。皝之少子。與泰山朗和尚書。略曰。遭家多難。災禍屢臻。朕以無德。生在亂兵。和尚大恩。神祇蓋護。今遣使送絹百疋。並假東齊王俸高山荏二縣封給。書不盡意。稱朕心焉(弘明集)。
北燕
慕容盛馮䟦據龍城。二主。二十八年。
前秦
據平陽。七主。四十五年。
苻堅
堅。字永固。雄之子。洪之孫。攻㧞襄陽。獲道安．習鑿齒。迎至長安。堅出東苑命安同載。僕射權翼諫曰。道安毀形。不可參乘。堅曰。安公道德所尊。乃令翼扶安登輦。時藍田得古鼎。腹有篆文。朝無識之者。以問安。安曰。魯襄公所鑄也。堅來三館學士有所疑皆以問安。國人語曰。學不師安。義不禁難。安貌侻而姿黑。喜談論。故諺曰。漆道人。驚四鄰。左臂有肉方寸。隆起如印。世號印手菩薩。堅與泰山朗和尚書。略曰。大聖應期。靈權超軼。蔭蓋十方。化融無外。若山海之養群生。等天地之育萬
【現代漢語翻譯】 現代漢語譯本 五子（人名）。與泰山朗和尚書信，內容大略如下：『澄澈精神，庇佑萬國，凡是包含生命的，誰不蒙受恩澤。我繼承皇位，軍隊得以興盛，征討掃除暴亂，得道之人通曉神靈，順應時勢指引教化，希望不流血就能使天下歸順。現在派遣使者送去官絹一百匹，袈裟三件，棉花五十斤，希望您能為我祈福。』（出自《弘明集》）。
南燕
佔據廣固，歷經兩位君主，共十三年。
慕容德
慕容德，是慕容皝的小兒子。與泰山朗和尚書信，內容大略如下：『遭遇家族多難，災禍屢次降臨。我因為沒有德行，出生在戰亂之中。和尚您有大恩德，神靈庇護。現在派遣使者送去絹一百匹，並把東齊王的俸祿，高山、荏二縣封給您。書信無法完全表達我的心意。』（出自《弘明集》）。
北燕
慕容盛、馮跋佔據龍城，歷經兩位君主，共二十八年。
前秦
佔據平陽，歷經七位君主，共四十五年。
苻堅
苻堅，字永固，是苻雄的兒子，苻洪的孫子。攻克襄陽，俘獲道安（高僧，東晉佛教學者）、習鑿齒（東晉史學家）。迎接他們到長安。苻堅出遊東苑，命令道安與他同車。僕射權翼勸諫說：『道安是出家人，不應該同乘。』苻堅說：『道安公道德高尚，應該尊敬。』於是命令權翼扶道安上車。當時在藍田得到一個古鼎，鼎腹有篆文，朝中沒有人認識。苻堅拿去問道安。道安說：『這是魯襄公（公元前572-公元前529年）所鑄造的。』苻堅讓三館的學士，凡是有疑問都去問道安。國人有諺語說：『學習不以道安為師，遇到疑難就無法解決。』道安相貌醜陋，膚色黝黑，喜歡談論佛法。所以有諺語說：『漆道人，驚四鄰。』他的左臂有一塊肉，方寸大小，隆起如印章。世人稱他為印手菩薩。苻堅與泰山朗和尚書信，內容大略如下：『大聖應時而生，神力超凡，庇佑十方，教化融合無處不在。如同山海養育眾生，天地孕育萬物。』
【English Translation】 English version Wu Zi (personal name), wrote a letter to the monk Lang of Mount Tai and the Shangshu (title of a high-ranking official), which roughly said: 'Purifying the spirit and mind, and providing compassionate blessings to all nations, who among all living beings does not receive your grace? I inherited the throne, and the army was able to prosper, conquering and eliminating the violence and chaos. The enlightened one understands the divine and guides the teachings according to the circumstances, hoping that the world can be subdued without bloodshed. Now I am sending envoys to deliver one hundred bolts of official silk, three kasayas (Buddhist robe), and fifty catties of cotton, hoping that you can pray for me.' (From 'Hong Ming Ji').
Southern Yan
Occupied Guanggu, ruled by two monarchs, for a total of thirteen years.
Murong De
Murong De was the youngest son of Murong Huang. He wrote a letter to the monk Lang of Mount Tai and the Shangshu, which roughly said: 'Encountering many family misfortunes, disasters have repeatedly befallen us. Because of my lack of virtue, I was born in the midst of war. The monk has great kindness, and the gods protect us. Now I am sending envoys to deliver one hundred bolts of silk, and grant you the salary of the King of Dongqi, and the two counties of Gaoshan and Ren as your fief. The letter cannot fully express my heart.' (From 'Hong Ming Ji').
Northern Yan
Murong Sheng and Feng Ba occupied Longcheng, ruled by two monarchs, for a total of twenty-eight years.
Former Qin
Occupied Pingyang, ruled by seven monarchs, for a total of forty-five years.
Fu Jian
Fu Jian, courtesy name Yonggu, was the son of Fu Xiong and the grandson of Fu Hong. He conquered Xiangyang, capturing Dao'an (a eminent monk, Buddhist scholar of the Eastern Jin Dynasty) and Xi Zaochi (historian of the Eastern Jin Dynasty). He welcomed them to Chang'an. Fu Jian went to the Eastern Garden and ordered Dao'an to ride in the same carriage with him. The servant Quan Yi advised: 'Dao'an is a monk and should not ride in the same carriage.' Fu Jian said: 'Master Dao'an is of high moral character and should be respected.' So he ordered Quan Yi to help Dao'an into the carriage. At that time, an ancient tripod was found in Lantian, with seal script on its belly, but no one in the court recognized it. Fu Jian took it to ask Dao'an. Dao'an said: 'This was cast by Duke Xiang of Lu (572-529 BC).' Fu Jian allowed the scholars of the three academies to ask Dao'an about any doubts they had. The people had a saying: 'If you do not learn from Dao'an, you will not be able to solve difficulties.' Dao'an had an ugly appearance and dark skin, and liked to talk about Buddhism. So there was a saying: 'The lacquer Daoist startles the neighbors.' He had a piece of flesh on his left arm, the size of a square inch, raised like a seal. People called him the 'Seal-Hand Bodhisattva'. Fu Jian wrote a letter to the monk Lang of Mount Tai and the Shangshu, which roughly said: 'The great sage was born in response to the times, with extraordinary divine power, sheltering all directions, and transforming and integrating everywhere. Like mountains and seas nurturing all living beings, and heaven and earth nurturing all things.'
物。今遣使安車相。請並送紫金數斤。奴子三人。可備灑掃。幸望納受。堅聞鳩摩羅什居龜茲國。遣呂光等率兵西伐龜茲。謂光曰。若獲羅什。即馳驛送之。光破龜茲。乃獲羅什。還至涼州。聞堅為姚萇所害。光留什于涼(晉史並弘明集)。
後秦
姚萇據長安。凡三主。三十四年。萇。弋仲第二十四子也。
姚興
興。字子略。萇之長子。少崇三寶。銳志講習。及呂光父子敗。興伐呂隆。隆降。乃迎羅什歸秦。什雅好大乘。志在敷演。嘆曰。吾若著筆作大乘阿毗曇。非迦旃子比也。今深識者寡。將何所論。惟為姚興著實相論二卷。興奉之若神。嘗講經于草堂寺。興及朝臣大德沙門千餘人肅容觀聽。興如逍遙園。引諸沙門聽什演說佛經。由是公卿以下皆奉佛法。州郡化之。事佛者十室而九(北史)。什弟子道[(豐*力)/石]。奉律精苦。興重之。自什入關僧尼以萬數。以䂮為僧正。詔曰。大法東流。於今為盛。僧尼𥨊多。宜設綱領。䂮法師早有學義。晚以德稱。可為僧正。給輿吏力。秩比侍中。又以僧遷．禪慧為悅眾。以法欽．慧斌為僧錄。班秩有差。什尋覽舊經多所舛謬。皆𨤲正之。乃譯出金剛．仁王．大品般若．法華等經。興著通三世論以示因果。王公欽贊(僧史．高僧傳)。
【現代漢語翻譯】 現代漢語譯本： 物品。現在派遣使者，用安車迎接您，並送上紫金數斤，奴僕三人，可以供您灑掃。希望您能接受。聽說鳩摩羅什（Kumārajīva，一位著名的佛教僧侶和翻譯家）在龜茲國，姚堅（苻堅）派遣呂光等人率兵西征龜茲。告訴呂光說：『如果抓獲羅什，就快馬加鞭送回來。』呂光攻破龜茲，於是抓獲了羅什。返回到達涼州時，聽說苻堅（Fú Jiān，前秦皇帝）被姚萇（Yáo Cháng，後秦建立者）所殺害，呂光便將羅什留在涼州。（《晉書》和《弘明集》記載）
後秦
姚萇佔據長安，共歷三位君主，三十四年。姚萇是弋仲的第二十四個兒子。
姚興
姚興，字子略，是姚萇的長子，年少時崇尚三寶（佛教中的佛、法、僧），立志講習佛法。等到呂光父子戰敗，姚興攻打呂隆，呂隆投降。於是迎接羅什回到秦國。羅什非常喜歡大乘佛教，立志弘揚佛法，感嘆道：『如果我著筆寫作大乘阿毗曇（Abhidharma，佛教哲學），也不是迦旃延子（Kātyāyanīputra，一位著名的佛教論師）能比的。現在深刻理解佛法的人很少，將要和誰討論呢？』只為姚興撰寫了《實相論》二卷，姚興像對待神一樣信奉它。曾經在草堂寺講經，姚興和朝廷大臣、高僧沙門一千多人嚴肅恭敬地觀看聆聽。姚興在逍遙園，帶領眾沙門聽羅什演說佛經。因此，公卿以下都信奉佛法，州郡也隨之效仿，信奉佛教的人家十戶中有九戶。（《北史》記載）羅什的弟子道[(豐*力)/石]，奉行戒律精嚴刻苦，姚興很器重他。自從羅什進入關中，僧尼有數萬人。任命䂮為僧正。下詔說：『大法東傳，如今非常興盛，僧尼眾多，應該設立綱領。䂮法師早年就有學問義理，晚年以德行著稱，可以擔任僧正。』配備車輿和僕役，俸祿比照侍中。又任命僧遷、禪慧為悅眾，任命法欽、慧斌為僧錄，班列俸祿各有差別。羅什隨即查閱舊經，發現很多錯謬之處，都加以校正。於是翻譯出《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）、《仁王經》、《大品般若經》（Mahāprajñāpāramitā Sūtra）、《法華經》（Lotus Sūtra）等經典。姚興撰寫《通三世論》來闡釋因果，王公大臣都欽佩讚揚。（《僧史》、《高僧傳》記載）
【English Translation】 English version: Items. Now I am sending an envoy with a comfortable carriage to welcome you, along with several pounds of purple gold and three servants to keep things tidy. I hope you will accept them. I heard that Kumārajīva (a famous Buddhist monk and translator) is in the country of Kucha, so Yao Jian (Fú Jiān) sent Lü Guang and others to lead troops to conquer Kucha. He told Lü Guang, 'If you capture Kumārajīva, send him back to me immediately.' Lü Guang conquered Kucha and captured Kumārajīva. On the way back to Liangzhou, he heard that Fú Jiān (the emperor of the Former Qin) had been killed by Yao Cháng (Yáo Cháng, the founder of the Later Qin), so Lü Guang kept Kumārajīva in Liangzhou. (Recorded in the Book of Jin and the Hongming Collection)
Later Qin
Yao Cháng occupied Chang'an, reigning for a total of three rulers and thirty-four years. Yao Cháng was the twenty-fourth son of Yì Zhòng.
Yao Xing
Yao Xing, styled Zilüe, was the eldest son of Yao Cháng. In his youth, he revered the Three Jewels (Buddha, Dharma, and Sangha in Buddhism) and was determined to study and practice Buddhism. When Lü Guang and his son were defeated, Yao Xing attacked Lü Long, who surrendered. Then he welcomed Kumārajīva back to Qin. Kumārajīva greatly favored Mahayana Buddhism and was determined to propagate the Dharma. He lamented, 'If I were to write a Mahayana Abhidharma (Abhidharma, Buddhist philosophy), it would be unmatched even by Kātyāyanīputra (a famous Buddhist philosopher). But now there are few who deeply understand the Dharma, so with whom shall I discuss it?' He only wrote two volumes of the Treatise on Reality (Śūnyatā) for Yao Xing, who revered it as if it were a deity. He once lectured on the scriptures at the Caotang Temple, and Yao Xing, along with court officials and over a thousand eminent monks and śramaṇas, watched and listened with solemn respect. Yao Xing, in the Xiaoyao Garden, led the monks to listen to Kumārajīva expound the Buddhist scriptures. As a result, officials and nobles all revered the Buddhist Dharma, and the prefectures and counties followed suit, with nine out of ten households believing in Buddhism. (Recorded in the Book of the Northern Dynasties) Kumārajīva's disciple Dao[(豐*力)/石] diligently and strictly observed the precepts, and Yao Xing valued him highly. Since Kumārajīva entered Guanzhong, there were tens of thousands of monks and nuns. He appointed 䂮 as the Sangha Chief (Sengzheng). An edict was issued, saying, 'The Great Dharma has spread eastward and is now flourishing. There are many monks and nuns, so there should be a leader. Dharma Master 䂮 has had learning and righteousness since his early years, and is known for his virtue in his later years, so he can serve as the Sangha Chief.' He was provided with carriages and servants, and his rank was comparable to that of a Palace Attendant (Shizhong). He also appointed Seng Qian and Chan Hui as leaders of the assembly, and appointed Fa Qin and Hui Bin as Sangha Recorders, with different ranks and salaries. Kumārajīva then examined the old scriptures and corrected many errors. He then translated the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), the Benevolent Kings Sutra, the Large Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra), the Lotus Sutra (Lotus Sūtra), and other scriptures. Yao Xing wrote the Treatise on the Three Periods of Time to explain cause and effect, which was admired and praised by princes and ministers. (Recorded in the History of the Sangha and Biographies of Eminent Monks)
西秦
乞伏國仁據隴右。四主。二十七年。
南涼
禿髮烏孤據廣武。三主。十八年。
後涼
呂光據姑臧。四主。十八年。
北涼
假業據張掖。三主。四十三年。
沮渠蒙遜
蒙遜。丐奴之種。殺假業。自立后徙姑臧。龜茲沙門曇無讖至。蒙遜留之。譯大涅槃及悲華．光明等經。遜初于涼州之南百里許設五佛像。或以石刻或以土塑。千變萬化。又為母造一石像。甚靈。遜因子亡。而有毀寺逐僧之心。像則淚下如泉。遜稽首禮謝。倍復精虔(感通錄)。時拓䟦圭王中山。聞讖。思一瞻禮。遣使來迎。遜不許。圭再遣高平公李順䇿拜遜涼王。加九錫。諭之曰。曇無讖道德廣大。朕思一見。可馳驛送至。遜曰。臣奉事朝廷無所負也。前表乞留。今復來追。此臣師也。有死則已。欲往則不可。順曰。朝廷欽王忠義。故顯加殊禮。今以一道人虧損大功。不忍一朝之忿。吐所不當言。失朝廷待遇之意。切為大王不取。遜竟不遣。讖西歸而逝(統紀)。
西涼
李皓據敦煌。三主。二十二年。
夏
赫連勃勃據朔方。三主。二十五年。
佛法金湯編卷第二
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法
【現代漢語翻譯】 現代漢語譯本 西秦 乞伏國仁佔據隴右。歷經四位君主，共二十七年（385-400年，409-412年，414-431年）。 南涼 禿髮烏孤佔據廣武。歷經三位君主，共十八年（397-414年）。 後涼 呂光佔據姑臧。歷經四位君主，共十八年（386-403年）。 北涼 沮渠蒙遜 沮渠蒙遜，是匈奴（丐奴）的後代。他殺死了沮渠假業，自己稱立，之後遷都到姑臧。龜茲的沙門（和尚）曇無讖來到北涼，蒙遜留下了他，翻譯了《大涅槃經》、《悲華經》、《光明經》等經典。蒙遜最初在涼州以南一百里左右的地方設定了五尊佛像，有的用石頭雕刻，有的用泥土塑造，形態千變萬化。他又為母親建造了一尊石像，非常靈驗。蒙遜因為兒子去世，產生了毀壞寺廟、驅逐僧人的想法。石像就流淚如泉涌。蒙遜叩頭行禮謝罪，更加虔誠。（出自《感通錄》）當時北魏的拓跋珪在王中山，聽說了曇無讖的名聲，想要瞻仰禮拜，派遣使者來迎接。蒙遜不同意。拓跋珪再次派遣高平公李順，以隆重的禮節拜蒙遜為涼王，加封九錫，並告諭他說：『曇無讖道德高尚，我想要見他一面，可以快馬加鞭送他來。』蒙遜說：『我侍奉朝廷沒有辜負之處。之前上表請求留下他，現在又來追要，這是我的老師，寧死也不能讓他去。』李順說：『朝廷欽佩您的忠義，所以特別給予優厚的待遇。現在因為一個道人而損害大業，不忍心因為一時的憤怒，說出不該說的話，辜負朝廷的恩遇，我為您感到不值得。』蒙遜最終沒有送曇無讖去。曇無讖向西返回而去世。（出自《統紀》） 西涼 李皓佔據敦煌。歷經三位君主，共二十二年（400-421年）。 夏 赫連勃勃佔據朔方。歷經三位君主，共二十五年（407-431年）。 《佛法金湯編》卷第二 天臺釋如惺重新校對 卍新續藏第 87 冊 No. 1628 佛法 English version Western Qin Qifu Guoren occupied Longyou. Ruled by four monarchs. Twenty-seven years in total (385-400, 409-412, 414-431 AD). Southern Liang Tufa Wugu occupied Guangwu. Ruled by three monarchs. Eighteen years in total (397-414 AD). Later Liang Lü Guang occupied Guzang. Ruled by four monarchs. Eighteen years in total (386-403 AD). Northern Liang Juqu Mengxun Juqu Mengxun was a descendant of the Xiongnu (Gainu). He killed Juqu Jiaye and established himself, later moving the capital to Guzang. The śrāmaṇa (monk) Tanwuchen from Kucha came to Northern Liang, and Mengxun kept him, translating scriptures such as the Mahāparinirvāṇa Sūtra, Karunikapundarika Sutra, and Suvarnaprabhasa Sutra. Mengxun initially set up five Buddha statues about a hundred li south of Liangzhou, some carved from stone and some sculpted from clay, in various forms. He also built a stone statue for his mother, which was very efficacious. Because of the death of his son, Mengxun had the idea of destroying temples and expelling monks. The statue then shed tears like a spring. Mengxun kowtowed and apologized, becoming even more devout. (From Gantong Lu) At that time, Tuoba Gui of Northern Wei was in Wangzhongshan, and upon hearing of Tanwuchen, he desired to pay homage and sent envoys to welcome him. Mengxun refused. Tuoba Gui again sent Gao Pinggong Li Shun, with great ceremony, to appoint Mengxun as the King of Liang, bestowing upon him the Nine Bestowments, and instructed him, 'Tanwuchen is of great virtue, and I desire to see him once. You may send him quickly.' Mengxun said, 'I serve the court without fault. I previously requested to keep him, and now you come to demand him again. This is my teacher, and I would rather die than let him go.' Li Shun said, 'The court admires your loyalty, so it gives you special treatment. Now, because of a Daoist, you are damaging great achievements, and I cannot bear to hear you say things you should not say out of momentary anger, betraying the court's favor. I do not think this is wise for you.' Mengxun ultimately did not send Tanwuchen. Tanwuchen returned west and passed away. (From Tongji) Western Liang Li Hao occupied Dunhuang. Ruled by three monarchs. Twenty-two years in total (400-421 AD). Xia Helian Bobo occupied Shuofang. Ruled by three monarchs. Twenty-five years in total (407-431 AD). Compilation of the Golden Fortress of the Buddha Dharma, Volume 2 Revised by Shi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Buddha Dharma
【English Translation】 English version Western Qin Qifu Guoren occupied Longyou. Ruled by four monarchs. Twenty-seven years in total (385-400, 409-412, 414-431 AD). Southern Liang Tufa Wugu occupied Guangwu. Ruled by three monarchs. Eighteen years in total (397-414 AD). Later Liang Lü Guang occupied Guzang. Ruled by four monarchs. Eighteen years in total (386-403 AD). Northern Liang Juqu Mengxun Juqu Mengxun was a descendant of the Xiongnu (Gainu). He killed Juqu Jiaye and established himself, later moving the capital to Guzang. The śrāmaṇa (monk) Tanwuchen from Kucha came to Northern Liang, and Mengxun kept him, translating scriptures such as the 'Mahāparinirvāṇa Sūtra', 'Karunikapundarika Sutra', and 'Suvarnaprabhasa Sutra'. Mengxun initially set up five Buddha statues about a hundred li south of Liangzhou, some carved from stone and some sculpted from clay, in various forms. He also built a stone statue for his mother, which was very efficacious. Because of the death of his son, Mengxun had the idea of destroying temples and expelling monks. The statue then shed tears like a spring. Mengxun kowtowed and apologized, becoming even more devout. (From 'Gantong Lu') At that time, Tuoba Gui of Northern Wei was in Wangzhongshan, and upon hearing of Tanwuchen, he desired to pay homage and sent envoys to welcome him. Mengxun refused. Tuoba Gui again sent Gao Pinggong Li Shun, with great ceremony, to appoint Mengxun as the King of Liang, bestowing upon him the Nine Bestowments, and instructed him, 'Tanwuchen is of great virtue, and I desire to see him once. You may send him quickly.' Mengxun said, 'I serve the court without fault. I previously requested to keep him, and now you come to demand him again. This is my teacher, and I would rather die than let him go.' Li Shun said, 'The court admires your loyalty, so it gives you special treatment. Now, because of a Daoist, you are damaging great achievements, and I cannot bear to hear you say things you should not say out of momentary anger, betraying the court's favor. I do not think this is wise for you.' Mengxun ultimately did not send Tanwuchen. Tanwuchen returned west and passed away. (From 'Tongji') Western Liang Li Hao occupied Dunhuang. Ruled by three monarchs. Twenty-two years in total (400-421 AD). Xia Helian Bobo occupied Shuofang. Ruled by three monarchs. Twenty-five years in total (407-431 AD). 'Compilation of the Golden Fortress of the Buddha Dharma', Volume 2 Revised by Shi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Buddha Dharma
金湯編
佛法金湯編卷第三
會稽沙門 心泰 編
天臺沙門 真清 閱
宋(南朝)
都建業。起武帝庚申。盡順帝戊午。凡八主。五十九年。
武帝
帝諱裕。姓劉。字德輿。彭城縣綏里人。帝微時游京口竹林寺。獨臥講堂前。有五色龍章。眾僧見之以白帝。帝喜曰。上人無妄言。帝為宋公時。以京口故宅為普照寺。永初元年設齋內殿。沙門道照陳詞。至百年迅速苦樂俄頃。帝善之。別施䞋資三萬。帝嘗手寫戒經口誦梵本。造靈根．法王等四寺。又建東山寺(帝紀．統紀．稽古略)。
文帝
帝諱義隆。高祖第三子。元嘉五年帝造禪靈寺。常供千僧。八年。帝問求那跋摩曰。朕欲齋戒不殺。迫於狥物。不獲于志。跋摩對曰。帝王所修各異。匹夫身賤名劣。言令不威。若不克己將何以濟。帝王以四海為家。兆民為子。出一嘉言士民咸悅。布一善政人神以和。則風雨應時百穀滋茂。如此持齋。德亦大矣。寧在輟半日之餐。全一禽之命。然後為弘濟耶。帝嘆曰。俗迷遠理。僧滯近教。如師之言。可論天人之際矣(弘明集)。九年。竺道生還都。止清園寺。帝深嘉嘆之。因幸大莊嚴寺設大會。帝親同四眾地坐。及齋。眾以過午不食。帝曰日才午矣。生曰。白日
【現代漢語翻譯】 現代漢語譯本
金湯編
佛法金湯編卷第三
會稽沙門 心泰 編
天臺沙門 真清 閱
宋(南朝)(420年-479年)
都城建業。始於武帝劉裕庚申年(420年)，終於順帝劉準戊午年(478年)。共歷八位君主，五十九年。
武帝
帝諱裕（劉裕），字德輿。彭城縣綏里人。武帝微賤時，遊歷京口竹林寺，獨自睡在講堂前。有五色龍章顯現。眾僧看見后稟告武帝。武帝高興地說：『上人不會說謊。』武帝為宋公時，將京口的舊宅改為普照寺。永初元年(420年)在內殿設齋，沙門道照陳述道：『百年迅速，苦樂轉瞬即逝。』武帝對此很讚賞，另外施捨財物三萬。武帝曾手寫戒經，口誦梵文經本，建造靈根、法王等四座寺廟。又建東山寺(見《帝紀》、《統紀》、《稽古略》)。
文帝
帝諱義隆（劉義隆），高祖劉裕第三子。元嘉五年(428年)，文帝建造禪靈寺，常供養千僧。元嘉八年(431年)，文帝問求那跋摩（Gunabhadra）曰：『朕想齋戒不殺生，但迫於狩獵之事，不能如願。』求那跋摩（Gunabhadra）回答說：『帝王所修行的與常人不同。平民身份低賤，名聲微弱，言語沒有威信，若不能約束自己，將如何成就事業？帝王以天下為家，百姓為子民，說出一句嘉言，士人百姓都高興，頒佈一項善政，人神都和諧，那麼風調雨順，五穀豐登。如此持齋，功德也很大了。何必在於停止半天的飲食，保全一隻鳥的性命，然後才算是弘揚救濟呢？』文帝感嘆道：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。像法師您說的話，可以用來討論天人之際的道理了。』(見《弘明集》)。元嘉九年(432年)，竺道生（Zhu Daosheng）返回都城，住在清園寺。文帝深加讚賞。於是前往大莊嚴寺設大會，文帝親自與四眾一起坐在地上。到了齋飯時間，眾人因為過了午時而不進食。文帝說：『太陽才到正午啊。』竺道生（Zhu Daosheng）說：『白日』
【English Translation】 English version
Jin Tang Compilation
Jin Tang Compilation of Buddhist Dharma, Volume 3
Compiled by Shramana Xintai of Kuaiji
Reviewed by Shramana Zhenqing of Tiantai
Song (Southern Dynasties) (420-479 AD)
The capital was Jianye. It began with Emperor Wu's (Liu Yu) Gengshen year (420 AD) and ended with Emperor Shun's (Liu Zhun) Wuwu year (478 AD). There were a total of eight rulers, spanning fifty-nine years.
Emperor Wu
The Emperor's given name was Yu (Liu Yu), courtesy name Deyu. He was from Suili Village, Pengcheng County. When Emperor Wu was humble, he visited Zhulin Temple in Jingkou and slept alone in front of the lecture hall. A five-colored dragon emblem appeared. The monks saw it and reported it to Emperor Wu. Emperor Wu was pleased and said, 'The venerable one does not speak falsely.' When Emperor Wu was the Duke of Song, he converted his old residence in Jingkou into Puzhao Temple. In the first year of Yongchu (420 AD), he held a vegetarian feast in the inner palace. Shramana Daozhao stated, 'A hundred years pass quickly, and joy and suffering are fleeting.' Emperor Wu appreciated this and additionally donated 30,000 in wealth. Emperor Wu once hand-wrote precepts and recited Sanskrit scriptures, building four temples including Linggen and Fawang. He also built Dongshan Temple (see 'Annals of the Emperors,' 'Comprehensive Records,' 'A Brief Examination of Antiquity').
Emperor Wen
The Emperor's given name was Yilong (Liu Yilong), the third son of Emperor Gaozu (Liu Yu). In the fifth year of Yuanjia (428 AD), Emperor Wen built Chanling Temple, often providing offerings to a thousand monks. In the eighth year of Yuanjia (431 AD), Emperor Wen asked Gunabhadra, 'I wish to observe vegetarianism and abstain from killing, but I am compelled by hunting matters and cannot fulfill my wish.' Gunabhadra replied, 'The cultivation of emperors differs from that of ordinary people. Commoners are of low status and weak reputation, and their words lack authority. If they cannot restrain themselves, how can they accomplish anything? Emperors regard the world as their home and the people as their children. If they utter a good word, the scholars and people will be pleased. If they implement a good policy, humans and spirits will be in harmony. Then the wind and rain will be timely, and the five grains will flourish. Such vegetarianism is of great merit. Why must it be about stopping a half-day's meal and saving the life of a bird, and then consider it as promoting salvation?' Emperor Wen sighed and said, 'Worldly people are deluded by profound principles, and monks are attached to immediate teachings. Your words, Master, can be used to discuss the principles between heaven and humanity.' (see 'Hongming Collection'). In the ninth year of Yuanjia (432 AD), Zhu Daosheng returned to the capital and resided in Qingyuan Temple. Emperor Wen deeply praised him. Therefore, he went to Dazhuangyan Temple to hold a grand assembly. Emperor Wen personally sat on the ground with the four assemblies. When it was time for the vegetarian meal, the assembly did not eat because it was past noon. Emperor Wen said, 'The sun is only at noon.' Zhu Daosheng said, 'The white day'
麗天。何得非中。舉缽便食。帝悅(宋史)。天竺求那跋陀羅(此云功德賢)至金陵。帝遣使郊迎。命居祇洹寺。累延入內供養。何尚之及諸王公並師事之(本傳)。
孝武帝
帝諱駿。字休龍。文帝子。孝建元年文帝諱日。帝于中興寺建八關齋戒。中食竟。從臣遠敏孫等更進魚肉。帝怒並與免官。二年。詔沙門道猷為新安鎮寺法主。甚允時望。大明二年。帝詔法師曇宗懺罪。帝因曰。朕何罪而勞卿為懺。宗曰。舜稱予違爾弼。禹曰萬方有罪在予一人。陛下履道思沖。寧得獨異。帝大悅。七年。沙門慧益欲焚身鐘山。至雲龍門辭帝。帝出門迎。益以佛法憑囑。焚身之日道俗滿山。帝亦臨幸。益手自執燭以焚。口誦藥王品。火及眼。聲乃絕。帝夜夢益振錫而至。復囑以佛法。帝明日為設會度僧。焚身之處建藥王寺(僧傳)。
明帝
帝諱彧。字休。景文帝第十一子。泰始三年詔于建陽門置興皇寺。來沙門道猛為綱領。帝曰。人能弘道。道藉人弘。今得法師。非直道益蒼生。亦乃有光世望。遂來猛講成實論。公卿畢集。帝親臨聽。詔曰。猛法師風道多濟。朕所賓友。可給錢三萬及吏與車。又詔僧瑾為天下僧正。賜法伎一部。月給錢三萬及車與吏力(釋監)。四年。帝造湘宮寺成。大開講席。來法
【現代漢語翻譯】 現代漢語譯本： 麗天。如何能說不是在正午呢？拿起缽就吃飯。（《宋史》記載）天竺（印度）求那跋陀羅（Gunabhadra，意為功德賢）到達金陵（今南京）。宋文帝派使者到郊外迎接，命他住在祇洹寺（Jetavana Vihara）。多次請他入宮供養，何尚之及各位王公都拜他為師。（《本傳》記載）
孝武帝
孝武帝，名駿，字休龍，是文帝的兒子。孝建元年（454年），文帝忌日，孝武帝在中興寺建立八關齋戒。中午用齋飯完畢，隨從官員遠敏孫等人又進獻魚肉。孝武帝大怒，將他們全部免官。孝建二年（455年），詔令沙門（佛教出家人）道猷擔任新安鎮寺的法主，道猷深孚眾望。大明二年（458年），孝武帝詔令法師曇宗懺悔罪過。孝武帝問道：『朕有什麼罪過要勞動你來懺悔？』曇宗回答說：『舜帝還說自己違背了輔弼之臣的建議，禹帝也說萬方有罪在於朕一人。陛下您遵循正道，難道能獨自例外嗎？』孝武帝聽后非常高興。大明七年（463年），沙門慧益想要在鐘山焚身。到雲龍門辭別孝武帝，孝武帝出門迎接。慧益用佛法囑託孝武帝。焚身之日，僧人和俗人滿山。孝武帝也親自前往。慧益親手拿著蠟燭點燃自己，口中誦讀《藥王品》。火燒到眼睛時，聲音才停止。孝武帝夜裡夢見慧益拿著錫杖而來，再次用佛法囑託他。孝武帝第二天為此設齋會，超度僧人，在焚身之處建立藥王寺。（《僧傳》記載）
明帝
明帝，名彧，字休，是景文帝第十一個兒子。泰始三年（467年），明帝下詔在建陽門設定興皇寺，請來沙門道猛擔任綱領。明帝說：『人能夠弘揚佛道，佛道憑藉人來弘揚。如今得到法師，不只是佛道有益於百姓，也給世望增添了光彩。』於是請道猛講解《成實論》，公卿全部聚集，明帝親自臨聽。明帝下詔說：『猛法師的德行能夠濟世救人，是朕的賓客朋友。』賞賜錢三萬，並配備官吏和車輛。又詔令僧瑾擔任天下僧正，賜予法伎一部，每月供給錢三萬，並配備車輛、官吏和僕役。（《釋監》記載）泰始四年（468年），明帝建造的湘宮寺建成，大開講席，請來法師。
【English Translation】 English version: Litian. How can it be said that it is not noon? He picked up the bowl and ate. (Song History). The Indian (Tianzhú) Gunabhadra (meaning Virtuous Merit) arrived in Jinling (now Nanjing). Emperor Wen of Song sent envoys to welcome him in the suburbs and ordered him to live in Jetavana Vihara. He was repeatedly invited into the palace for offerings, and He Shangzhi and the princes all worshiped him as their teacher. (Biography)
Emperor Xiaowu
Emperor Xiaowu, personal name Jun, courtesy name Xiulong, was the son of Emperor Wen. In the first year of Xiaojian (454 AD), on the anniversary of Emperor Wen's death, Emperor Xiaowu established the Eight Precepts Fast at Zhongxing Temple. After the midday meal, his attendants Yuan Min-sun and others offered fish and meat again. Emperor Xiaowu was furious and dismissed them all from their posts. In the second year of Xiaojian (455 AD), he ordered the śrāmaṇa (Buddhist monk) Daoyou to be the abbot of Xin'an Zhen Temple, and Daoyou was highly respected. In the second year of Daming (458 AD), Emperor Xiaowu ordered Dharma Master Tanzong to repent of his sins. Emperor Xiaowu asked, 'What sins do I have that require you to repent for me?' Tanzong replied, 'Emperor Shun said that he disobeyed the advice of his ministers, and Emperor Yu said that all sins in the world are on me alone. Your Majesty follows the right path, how can you be an exception?' Emperor Xiaowu was very pleased. In the seventh year of Daming (463 AD), the śrāmaṇa Huiyi wanted to burn himself at Zhongshan. He went to Yunlong Gate to bid farewell to Emperor Xiaowu, who came out to greet him. Huiyi entrusted Emperor Xiaowu with the Buddha-dharma. On the day of his self-immolation, monks, nuns and laypeople filled the mountain. Emperor Xiaowu also went there in person. Huiyi held the candle himself to burn himself, reciting the 'Bhaisajyaraja' chapter. When the fire reached his eyes, his voice stopped. Emperor Xiaowu dreamed at night that Huiyi came with a khakkhara (monk's staff) and entrusted him with the Buddha-dharma again. The next day, Emperor Xiaowu held a vegetarian feast and transferred merit to the monks, and built Bhaisajyaraja Temple at the place of his self-immolation. (Monk Biography)
Emperor Ming
Emperor Ming, personal name Yu, courtesy name Xiu, was the eleventh son of Emperor Jingwen. In the third year of Taishi (467 AD), Emperor Ming issued an edict to establish Xinghuang Temple at Jianyang Gate, and invited the śrāmaṇa Daomeng to be the leader. Emperor Ming said, 'People can promote the Dharma, and the Dharma relies on people to promote it. Now that we have a Dharma Master, it is not only that the Dharma will benefit the people, but it will also add glory to the world.' So he invited Daomeng to lecture on the Tattvasiddhi Śāstra, and all the ministers gathered, and Emperor Ming listened in person. Emperor Ming issued an edict saying, 'Dharma Master Meng's virtue can save the world and help people, and he is a guest and friend of mine.' He bestowed 30,000 coins and provided officials and carriages. He also ordered the monk Jin to be the Sangharaja (head of the monastic order) of the world, and bestowed a set of Dharma music, and provided 30,000 coins per month, as well as carriages, officials, and servants. (Shih Chien) In the fourth year of Taishi (468 AD), the Xiang Palace Temple built by Emperor Ming was completed, and lectures were opened, and Dharma Masters were invited.
瑗為法主。帝臨講筵。公卿會坐。觀者榮之(僧傳)。帝嘗問志公云。牛首山有何神聖。志曰。文殊領一萬菩薩。夏居五臺。冬居牛首。又辟支佛入定於此。由是稱其寺曰佛窟(辟支佛塔記)。帝造丈八金像。旦常蔬食。日誦般若。感得舍利。造弘普寺(六帖)。
何尚之
元嘉十二年。文帝謂侍中尚之曰。范泰．謝靈運常言。六經本在濟俗。若求性靈真要。則必以佛理為指南。近見顏延之折達性論。宗炳難黑白論。並明達至理開獎人意。若率土皆淳此化。則朕坐致太平矣。尚之曰。度江已來。王導．周顗．庾亮．謝安．戴逵．許詢．王蒙．郗超．謝尚．王坦之。臣高祖兄弟(何充兄弟)。莫不稟志歸依。夫百家之鄉。十人持五戒則十人淳謹。千室之邑。百人修十善則百人和睦。人能行一善則去一惡。去一惡則息一刑。一刑息於家。萬刑息於國。此明旨所謂坐致太平者也。故圖澄適趙。二石減暴。靈塔放光。苻犍損虐。神道助化。昭然可觀。至於土木之功。雖若鉅費。然值福報恩不可頓絕。羊玄保進曰。此談蓋天人之際。豈臣所宜預。竊謂秦楚強兵。孫吳吞併。將無取於此也。尚之曰。夫禮隱逸則戰士息。貴仁德則兵氣銷。以孫吳為志。動期吞併。則將無取乎堯舜之道。豈特釋教而已哉。帝說曰。釋門之
【現代漢語翻譯】 現代漢語譯本 瑗是當時的佛法領袖。皇帝親臨講經的場所，公卿大臣都來參加，人們都認為這是很光榮的事情（出自《僧傳》）。皇帝曾經問志公禪師說：『牛首山有什麼神聖之處？』志公回答說：『文殊菩薩帶領一萬菩薩，夏天住在五臺山，冬天住在牛首山。』又有辟支佛在此入定。因此稱那裡的寺廟為佛窟（出自《辟支佛塔記》）。皇帝建造了丈八高的金像，每天早上吃素，每天誦讀《般若經》，感應到了舍利。還建造了弘普寺（出自《六帖》）。
何尚之
元嘉十二年（公元435年），文帝對侍中何尚之說：『范泰、謝靈運常說，六經原本是爲了治理世俗，如果要求得性靈的真諦，就必須以佛理為指導。』最近看到顏延之的《折達性論》，宗炳的《難黑白論》，都闡明了精深的道理，啓發人的心意。如果全國的人都淳樸地接受這種教化，那麼朕就可以坐享太平了。何尚之回答說：『自從東晉渡江以來，王導、周顗、庾亮、謝安、戴逵、許詢、王蒙、郗超、謝尚、王坦之，以及我的高祖父兄弟（何充兄弟），沒有不立志歸依佛法的。』如果一百戶人家的鄉村，有十個人持守五戒，那麼這十個人就會淳樸謹慎；如果一千戶人家的城鎮，有一百個人修習十善，那麼這一百個人就會和睦相處。人如果能行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰。一項刑罰在家裡止息，萬項刑罰就在國家止息。這就是陛下所說的坐享太平啊。所以佛圖澄來到後趙，石勒、石虎減少了暴行；靈塔放出光明，苻健減少了殘暴。神道輔助教化，這是顯而易見的。至於土木工程，雖然好像花費巨大，但是爲了求福報恩，是不可一下子斷絕的。羊玄保進言說：『這些談論涉及天人之際，不是我應該參與的。』我私下認為秦國、楚國依靠強大的軍隊，孫權、劉備相互吞併，恐怕不會採取這些做法。何尚之回答說：『如果推崇隱逸，那麼戰士就會停止戰爭；如果重視仁德，那麼兵氣就會消散。如果以孫權、劉備為榜樣，動不動就想吞併，那麼將不會採取堯舜之道，豈止是不採取佛教呢？』文帝聽了很高興，說：『佛門的事情……』
【English Translation】 English version Yuan was the leader of the Dharma. The Emperor personally attended the lecture, and the ministers all gathered, which was considered an honor (from 'Biographies of Eminent Monks'). The Emperor once asked Zhi Gong, 'What is sacred about Mount Niutou?' Zhi Gong replied, 'Manjushri (Bodhisattva of Wisdom) leads ten thousand Bodhisattvas, residing on Mount Wutai in summer and Mount Niutou in winter.' Moreover, a Pratyekabuddha (one who attains enlightenment alone) entered Samadhi (a state of meditative consciousness) here. Hence, the temple there is called Buddha's Cave (from 'Record of the Pratyekabuddha Pagoda'). The Emperor commissioned an eighteen-foot-tall golden statue of Buddha, ate vegetarian food every morning, and recited the Prajna Sutra (Perfection of Wisdom Sutra) daily, which resulted in the appearance of Sharira (relics). He also built Hongpu Temple (from 'Classified Records').
He Shangzhi
In the twelfth year of Yuanjia (435 AD), Emperor Wen said to He Shangzhi, the Attendant in Ordinary, 'Fan Tai and Xie Lingyun often said that the Six Classics were originally for governing the world. If one seeks the true essence of the spirit, one must take Buddhist principles as a guide.' Recently, I have seen Yan Yanzhi's 'Refutation of the Theory of Nature' and Zong Bing's 'Critique of the Theory of Black and White,' both of which elucidate profound principles and enlighten people's minds. If all the people of the land were purely transformed by this teaching, then I could achieve great peace while sitting still.' He Shangzhi replied, 'Since crossing the Yangtze River, Wang Dao, Zhou Yi, Yu Liang, Xie An, Dai Kui, Xu Xun, Wang Meng, Xi Chao, Xie Shang, Wang Tanzhi, and my grand-uncle's brothers (the He Chong brothers) have all aspired to take refuge in Buddhism.' If in a village of a hundred families, ten people uphold the Five Precepts, then those ten people will be pure and cautious; if in a town of a thousand households, a hundred people cultivate the Ten Virtues, then those hundred people will be harmonious. If a person can perform one good deed, they can remove one evil deed; if they remove one evil deed, they can reduce one punishment. If one punishment ceases in a family, then ten thousand punishments will cease in the country. This is what Your Majesty means by achieving great peace while sitting still. Therefore, when Fotucheng (Kucha Buddhist monk) came to Zhao, Shi Le and Shi Hu (rulers of Later Zhao) reduced their tyranny; when the sacred pagoda emitted light, Fu Jian (ruler of Former Qin) reduced his cruelty. The divine path assists transformation, which is clearly visible. As for construction projects, although they may seem costly, they are necessary for seeking blessings and repaying kindness, and should not be stopped abruptly.' Yang Xuanbao interjected, 'These discussions involve the affairs of heaven and man, which are not for me to participate in.' I privately believe that the states of Qin and Chu relied on strong armies, and Sun Quan and Liu Bei (warlords during the Three Kingdoms period) engaged in annexation, so they probably would not adopt these practices. He Shangzhi replied, 'If one promotes reclusion, then warriors will cease fighting; if one values benevolence and virtue, then the spirit of war will dissipate. If one takes Sun Quan and Liu Bei as examples, constantly seeking annexation, then one will not adopt the ways of Yao and Shun (sage kings), let alone Buddhism.' Emperor Wen was pleased and said, 'The affairs of the Buddhist gate...'
有卿。猶孔門之有季路。惡言不入于耳也(宋史)。
王玄謨
玄謨。字彥德。太原祁人也。舉兵伐魏。以玄謨為寧朔將軍。受輔國將軍。蕭斌節度。玄謨失律。斌將斬之。沈慶之固諫曰。佛貍(魏太武)威震天下。豈玄謨所能當。且殺戰將徒自弱耳。乃止。初玄謨將見殺。夢人告曰。誦觀音經千遍可免。仍口授其經曰。觀世音。南無佛。與佛有因。與佛有緣。佛法相緣。常樂我凈。朝念觀世音。暮念觀世音。唸唸從心起。唸唸不離心。既覺。誦之不輟。忽唱停刑。后官至開府。年八十二卒(南史並統紀)。
范泰 曄
泰。字伯倫。順陽人。博覽篇籍。好為文章。暮年事佛甚精。于宅西建祇洹精舍。子曄。字蔚宗。撰東漢書。其西域論。略曰。佛道神化。興自身毒。而西漢方誌莫有稱焉。張騫但著地多暑濕。乘象而戰。班超惟列其奉浮屠。不殺伐。而精文善法導達之功靡所傳述。予聞之後說也。其國則殷乎中土。玉燭和氣。靈聖之所降集。賢懿之所挺生。神蹟詭異則理絕人區。感驗明顯則事出天外。而騫超無聞者。豈其道閉往運數開叔葉乎(漢書)。
周顒
颙。字彥倫。汝南人。晉光祿顗十世孫。明帝頗好玄理。以颙有辭義。引入內殿親近宿。直帝所為慘毒之事。颙不敢顯
【現代漢語翻譯】 有卿，就像孔子門下有季路一樣，不好的話都聽不進去（《宋史》）。
王玄謨
王玄謨，字彥德，太原祁縣人。奉命出兵攻打北魏，任命王玄謨為寧朔將軍，接受輔國將軍蕭斌的節制。王玄謨因為作戰失誤，蕭斌要殺他。沈慶之極力勸諫說：『佛貍（魏太武帝）威震天下，哪裡是王玄謨所能抵擋的？而且殺了戰將只會自取衰弱。』於是作罷。當初王玄謨將要被殺時，夢見有人告訴他說：『誦讀一千遍《觀音經》可以免禍。』並口頭傳授他經文說：『觀世音，南無佛，與佛有因，與佛有緣，佛法相緣，常樂我凈。早晨念觀世音，晚上念觀世音，唸唸從心起，唸唸不離心。』醒來后，誦讀不停。忽然聽到停止行刑的命令。後來官至開府，八十二歲去世（《南史》和《統紀》）。
范泰 范曄
范泰，字伯倫，順陽人，廣泛閱讀書籍，喜歡寫文章。晚年信奉佛教非常虔誠，在住宅西邊建造祇洹精舍。他的兒子范曄，字蔚宗，撰寫《東漢書》。其中《西域論》中略有提到：『佛道的神奇教化，興起于身毒（印度）。而西漢的方誌卻沒有記載。張騫只是記載當地多暑濕，用象作戰。班超只是記載他們信奉浮屠（佛教），不殺戮。而精妙的文字和美好的佛法傳播的功績卻沒有記載。我聽了之後感到奇怪。那個國家大概就是中土，風調雨順，祥和安寧，是靈聖降臨聚集的地方，賢德之人出生的地方。神蹟詭異，道理超出人類的認知範圍。感應靈驗明顯，事情超出天外。而張騫和班超都沒有聽說過，難道是他們的時代氣數未到，而運數開啟於後世嗎？』（《漢書》）。
周顒
周顒，字彥倫，汝南人，是晉朝光祿大夫周顗的十世孫。晉明帝非常喜歡玄學，因為周顒有文采和口才，把他召入內殿親近，讓他住在宮中。周顒不敢明顯地指出皇帝所做的殘暴的事情。
【English Translation】 'You qing' is like 'Ji Lu' in Confucius's school, who wouldn't listen to bad words (History of the Song Dynasty).
Wang Xuanmo
Wang Xuanmo, courtesy name Yande, was a native of Qi County, Taiyuan. He was ordered to lead troops to attack the Northern Wei. Wang Xuanmo was appointed General Ning Shuo and was under the command of General Fu Guo, Xiao Bin. Wang Xuanmo lost the battle, and Xiao Bin wanted to execute him. Shen Qingzhi strongly advised, 'Fotuli (Emperor Taiwu of Wei) is mighty and shakes the world, how can Wang Xuanmo resist him? Moreover, killing generals will only weaken ourselves.' So he stopped. Initially, when Wang Xuanmo was about to be killed, he dreamed that someone told him, 'Reciting the 'Avalokitesvara Sutra' a thousand times can avoid disaster.' And orally taught him the sutra, saying, 'Avalokitesvara, Namo Buddha, has a cause with the Buddha, has a connection with the Buddha, the Dharma is connected, always happy, self, pure. Recite Avalokitesvara in the morning, recite Avalokitesvara in the evening, every thought arises from the heart, every thought does not leave the heart.' After waking up, he recited it non-stop. Suddenly, he heard the order to stop the execution. Later, he became an official to Kaifu and died at the age of eighty-two (History of the Southern Dynasties and Comprehensive Records).
Fan Tai Fan Ye
Fan Tai, courtesy name Bolun, was a native of Shanyang. He read widely and liked to write articles. In his later years, he believed in Buddhism very piously and built the Jetavana Vihara to the west of his residence. His son, Fan Ye, courtesy name Weizong, wrote the Book of the Later Han. In his 'Treatise on the Western Regions', he briefly mentioned: 'The magical teachings of Buddhism arose in Sindhu (India). However, the gazetteers of the Western Han Dynasty did not record it. Zhang Qian only recorded that the local area was hot and humid, and they fought with elephants. Ban Chao only recorded that they believed in Buddhism and did not kill. However, the merits of spreading the exquisite texts and beautiful Dharma were not recorded. I felt strange after hearing this. That country is probably like the Central Plains, with good weather and peace, a place where spiritual sages descend and gather, and where virtuous people are born. The miracles are strange, and the principles are beyond human understanding. The responses are obvious, and the events are beyond the heavens. However, Zhang Qian and Ban Chao had never heard of it. Could it be that their era had not yet arrived, and the luck opened in later generations?' (Book of Han).
Zhou Yong
Zhou Yong, courtesy name Yanlun, was a native of Runan and a tenth-generation descendant of Zhou Yi, Guanglu Dafu of the Jin Dynasty. Emperor Ming of Jin was very fond of metaphysics. Because Zhou Yong had literary talent and eloquence, he summoned him into the inner palace to be close to him and let him live in the palace. Zhou Yong did not dare to clearly point out the cruel things the emperor did.
諫。輒誦經中因緣罪福之事。帝亦為之小止。颙音辭辯麗。長於佛理。著三宗論。音空假義。太子問颙卿精進何如胤。颙曰。三途八難共所未免。然各有累。太子曰。累伊何。颙曰。周妻何肉。颙嘗建山茨寺于鐘山。命慧約居之。今草堂寺是也(南史)。颙嘗遺書于胤。略曰。變之大者莫過死生。生之重者無逾性命。性命于彼甚切。滋味在我可輕。丈人于血味之類雖不身踐。至於雁鯉寧不取備于屠門。而騶虞雖饑非自死之草不食。胤由此絕去血味(弘明集)。
謝靈運
靈運。安西將軍瑍之子。奕之曾孫。靈運少好學。博覽群書。文章之美與顏延之為江左第一。襲封康樂公。出為永嘉太守。靈運祖父並葬始寧(今上虞東山寺)。自永嘉還始寧。有始寧別墅諸詩。靈運負材傲物。至廬山見遠公。肅然心服。乃即寺筑臺譯涅槃經三十六卷。鑿池種蓮。遠公與諸賢同修凈業。靈運求入社。遠公以其心雜。止之。嘗撰佛贊曰。惟此大覺。因心則靈。垢盡智照。教極慧明。三達非我。一援群生。理阻心行。道絕形聲。菩薩贊曰。若人仰宗。發性遺慮。以定養慧。和理斯附。爰初四等。終然十住。涉求至矣。在外皆去。緣覺聲聞合贊曰。厭苦情多。兼物誌少。如彼化城。權可得寶。誘以涅槃。救爾生老。肇元三車。翻
【現代漢語翻譯】 現代漢語譯本： 進諫。每當這時，他就誦讀經書中關於因緣果報和罪福報應的故事。皇帝也會因此稍微停止（殺戮）。颙（yóng）的言辭華麗有辯才，精通佛理，著有《三宗論》，闡述空、假、義的理論。太子問颙：『你的精程序度如何，比得上胤（yìn）嗎？』颙回答說：『三途八難（佛教中的苦難）我們都無法避免，然而各自都有牽累。』太子問：『牽累是什麼？』颙回答說：『周朝的妻子和何家的肉。』颙曾經在鐘山建造山茨寺，讓慧約（佛教僧侶）居住在那裡，就是現在的草堂寺（《南史》記載）。颙曾經寫信給胤，大意是：『變化最大的莫過於生死，生命中最重要的莫過於性命。性命對於他們來說非常重要，美味對於我來說可以輕視。您對於血腥的食物雖然不親自參與，但至於雁和鯉魚，難道不從屠宰場獲取嗎？而騶虞（古代傳說中的仁獸）即使飢餓，也不吃自己死去的動物的草。』胤因此斷絕了血腥食物（《弘明集》記載）。
謝靈運
靈運，是安西將軍謝瑍（huán）的兒子，謝奕（yì）的曾孫。靈運年少時就好學，博覽群書，文章之美與顏延之並列為江左第一。他繼承了康樂公的爵位，出任永嘉太守。靈運的祖父和父親都葬在始寧（今浙江上虞東山寺）。他從永嘉返回始寧，寫了《始寧別墅諸詩》。靈運恃才傲物，到廬山拜見遠公（慧遠大師），肅然起敬，心悅誠服。於是就在寺廟裡筑臺翻譯《涅槃經》三十六卷，開鑿池塘種植蓮花。遠公與各位賢士一同修習凈土法門。靈運請求加入蓮社，遠公認為他心不純正，拒絕了他。他曾經撰寫佛贊說：『只有這偉大的覺悟者（佛），因心而靈驗。洗凈污垢，智慧照耀，教義達到極致，慧光普照。三達（宿命通、天眼通、漏盡通）並非爲了自我，而是爲了救助眾生。真理阻礙了心意和行為，道義超越了形態和聲音。』菩薩贊說：『如果有人仰慕和遵循，捨棄本性中的憂慮，用禪定來滋養智慧，與真理和諧相符。從最初的四等（四弘誓願），最終達到十住（菩薩修行的十個階段）。廣泛尋求至高的真理，外在的一切都要捨棄。』緣覺和聲聞合贊說：『厭惡痛苦的情感很多，兼顧萬物的志向很少。如同那化城（佛教故事中的虛幻城市），權且可以得到寶物。用涅槃來誘導，救助你們的生老病死。開始時用三車（羊車、鹿車、牛車），翻
English version: Admonished. Whenever this happened, he would recite stories from the scriptures about the causes and conditions of karmic rewards and punishments. The emperor would also stop (the killings) a little because of this. Yong (颙) was eloquent and skilled in rhetoric, and he was well-versed in Buddhist principles. He wrote the 'Three Treatises,' expounding the theories of emptiness, provisionality, and meaning. The Crown Prince asked Yong: 'How is your diligence compared to Yin (胤)?' Yong replied: 'The three evil paths and eight difficulties (suffering in Buddhism) are unavoidable for both of us, but each of us has our own burdens.' The Crown Prince asked: 'What are the burdens?' Yong replied: 'The wife of the Zhou Dynasty and the meat of the He family.' Yong once built the Shanci Temple on Zhong Mountain and had Huiyue (a Buddhist monk) reside there, which is now the Caotang Temple (as recorded in the 'History of the Southern Dynasties'). Yong once wrote a letter to Yin, roughly saying: 'The greatest change is no greater than life and death, and the most important thing in life is no more than life itself. Life is very important to them, and delicacies can be despised by me. Although you do not personally participate in bloody food, do you not obtain geese and carp from the slaughterhouse? And the Zouyu (an ancient mythical benevolent beast), even when hungry, does not eat grass from animals that died on their own.' Yin therefore cut off bloody food (as recorded in the 'Hongming Collection').
Xie Lingyun
Lingyun was the son of General Anxi, Xie Huan (瑍), and the great-grandson of Xie Yi (奕). Lingyun was fond of learning from a young age and read widely. The beauty of his writing was ranked as the first in Jiangzuo (the area south of the Yangtze River) along with Yan Yanzhi. He inherited the title of Duke of Kangle and served as the governor of Yongjia. Lingyun's grandfather and father were both buried in Shining (now Dongshan Temple in Shangyu, Zhejiang). He returned to Shining from Yongjia and wrote the 'Poems of Shining Villa.' Lingyun was arrogant and conceited. When he visited Master Yuan (Huiyuan) at Mount Lu, he was awed and sincerely admired him. So he built a platform in the temple to translate the 'Nirvana Sutra' in thirty-six volumes and dug a pond to plant lotus flowers. Master Yuan and the other virtuous people practiced the Pure Land Dharma together. Lingyun asked to join the Lotus Society, but Master Yuan thought that his heart was not pure and refused him. He once wrote a Buddhist hymn saying: 'Only this great enlightened one (Buddha) is efficacious because of the mind. Cleansing away defilements, wisdom shines, the teachings reach the extreme, and wisdom illuminates everywhere. The three insights (past lives, divine eye, and extinction of outflows) are not for oneself, but to save all beings. Truth hinders the mind and actions, and the Dao transcends form and sound.' The Bodhisattva hymn says: 'If someone admires and follows, abandons the worries of nature, nourishes wisdom with meditation, and harmonizes with the truth. From the initial four vows (the four great vows), one eventually reaches the ten abodes (ten stages of Bodhisattva practice). Widely seek the supreme truth, and everything external must be abandoned.' The Pratyekabuddhas and Sravakas jointly praise: 'The emotions of hating suffering are many, and the aspirations to care for all things are few. Like that transformation city (a fictional city in a Buddhist story), treasures can be obtained temporarily. Use Nirvana to guide and save you from birth, old age, sickness, and death. Start with the three carts (goat cart, deer cart, ox cart), turn
【English Translation】 Admonished. Whenever this happened, he would recite stories from the scriptures about the causes and conditions of karmic rewards and punishments. The emperor would also stop (the killings) a little because of this. Yong (顒) was eloquent and skilled in rhetoric, and he was well-versed in Buddhist principles. He wrote the 'Three Treatises,' expounding the theories of emptiness, provisionality, and meaning. The Crown Prince asked Yong: 'How is your diligence compared to Yin (胤)?' Yong replied: 'The three evil paths and eight difficulties (suffering in Buddhism) are unavoidable for both of us, but each of us has our own burdens.' The Crown Prince asked: 'What are the burdens?' Yong replied: 'The wife of the Zhou Dynasty and the meat of the He family.' Yong once built the Shanci Temple on Zhong Mountain and had Huiyue (a Buddhist monk) reside there, which is now the Caotang Temple (as recorded in the 'History of the Southern Dynasties'). Yong once wrote a letter to Yin, roughly saying: 'The greatest change is no greater than life and death, and the most important thing in life is no more than life itself. Life is very important to them, and delicacies can be despised by me. Although you do not personally participate in bloody food, do you not obtain geese and carp from the slaughterhouse? And the Zouyu (an ancient mythical benevolent beast), even when hungry, does not eat grass from animals that died on their own.' Yin therefore cut off bloody food (as recorded in the 'Hongming Collection').
Xie Lingyun
Lingyun was the son of General Anxi, Xie Huan (瑍), and the great-grandson of Xie Yi (奕). Lingyun was fond of learning from a young age and read widely. The beauty of his writing was ranked as the first in Jiangzuo (the area south of the Yangtze River) along with Yan Yanzhi. He inherited the title of Duke of Kangle and served as the governor of Yongjia. Lingyun's grandfather and father were both buried in Shining (now Dongshan Temple in Shangyu, Zhejiang). He returned to Shining from Yongjia and wrote the 'Poems of Shining Villa.' Lingyun was arrogant and conceited. When he visited Master Yuan (Huiyuan) at Mount Lu, he was awed and sincerely admired him. So he built a platform in the temple to translate the 'Nirvana Sutra' in thirty-six volumes and dug a pond to plant lotus flowers. Master Yuan and the other virtuous people practiced the Pure Land Dharma together. Lingyun asked to join the Lotus Society, but Master Yuan thought that his heart was not pure and refused him. He once wrote a Buddhist hymn saying: 'Only this great enlightened one (Buddha) is efficacious because of the mind. Cleansing away defilements, wisdom shines, the teachings reach the extreme, and wisdom illuminates everywhere. The three insights (past lives, divine eye, and extinction of outflows) are not for oneself, but to save all beings. Truth hinders the mind and actions, and the Dao transcends form and sound.' The Bodhisattva hymn says: 'If someone admires and follows, abandons the worries of nature, nourishes wisdom with meditation, and harmonizes with the truth. From the initial four vows (the four great vows), one eventually reaches the ten abodes (ten stages of Bodhisattva practice). Widely seek the supreme truth, and everything external must be abandoned.' The Pratyekabuddhas and Sravakas jointly praise: 'The emotions of hating suffering are many, and the aspirations to care for all things are few. Like that transformation city (a fictional city in a Buddhist story), treasures can be obtained temporarily. Use Nirvana to guide and save you from birth, old age, sickness, and death. Start with the three carts (goat cart, deer cart, ox cart), turn
成一道。無量壽佛頌和從弟惠連曰。法藏長王宮。懷道出國城。愿言四十八。弘誓拯群生。凈土一何妙。來者皆清英。頹年欲安寄。乘化必晨征。又有維摩詰經中譬贊八首。曰沫泡曰炎曰芭蕉曰幻曰夢曰影響曰浮雲曰電(語備弘明集)。
顏延之
延之。字延年。文章冠絕當世。與靈運齊名。文帝嘗召之不見。孝武加金紫光祿大夫。時有沙門慧琳。假服僧次而毀其法。著白黑論。衡陽太守何承天與琳比狎。雅相激揚。著達性論。拘滯一方。呵詆釋教。延之折達性論。宗炳難白黑論明佛汪洋。尤為名理。並是開獎人意(弘明集)。
袁粲 何鎮之
粲。字景倩。為尚書僕射。位司徒。逸士顧歡。雖同二教而意黨道教。粲為論以駁之。謂孔老教俗為本。釋氏出世為宗。發軫既殊。其歸亦異。又仙道以變形為尚。泥洹以陶神為先。變形者白首窮玄而未能無死。陶神者塵惑日損而湛然常住。泥洹之道無死之地。陶神若此。何謂其同。時常侍何鎮之睹勸夷夏論。大不平之。以書抵歡。略曰。故知天竺既中土于大千。斯感通於至聖。聖應既彼。聲被則此。云行法教。雨施華夏。道者一也。形者二也。道者真也。形者俗也。滅俗歸真必違其俗。是以孔子以全形守祀恩接六親。老氏以攝生養性自我外物。乃為
【現代漢語翻譯】 現代漢語譯本： 成就一道。無量壽佛頌和從弟惠連說：『法藏（Dharmākara）長於王宮，懷抱道心離開國都城池，立下四十八大愿，弘揚誓願拯救眾生。凈土是多麼美妙，來這裡的人都是清明英俊之士。衰老的我想要安身何處？乘著教化之風必定早早啟程。』又有《維摩詰經》中的譬喻讚頌八首，說：『如泡沫，如火焰，如芭蕉，如幻象，如夢境，如回聲，如浮雲，如閃電。』（這些話都收錄在《弘明集》中）。
顏延之
顏延之，字延年，文章在當時冠絕一時，與謝靈運齊名。宋文帝曾經召見他，但他沒有去。宋孝武帝加封他為金紫光祿大夫。當時有沙門慧琳，假託僧人的身份來詆譭佛法，著有《白黑論》。衡陽太守何承天與慧琳關係密切，互相激揚，著有《達性論》，拘泥於一方，呵斥佛教。顏延之駁斥了《達性論》，宗炳駁斥了《白黑論》，闡明佛法的博大精深，尤其具有名理，都是爲了開導啓發人們的心意（見《弘明集》）。
袁粲 何鎮之
袁粲，字景倩，擔任尚書僕射，官至司徒。隱士顧歡，雖然表面上信奉儒道佛二教，但內心偏向道教。袁粲寫文章駁斥他，認為孔子和老子的教義以世俗為根本，釋迦牟尼的教義以出世為宗旨。出發點既然不同，那麼歸宿也不同。而且仙道以改變形體為追求，涅槃以陶冶精神為先。追求改變形體的人，即使皓首窮經也無法避免死亡；陶冶精神的人，塵世的迷惑日益減少，而精神湛然常住。涅槃之道是無死之地，陶冶精神達到如此境界，怎麼能說它們相同呢？當時常侍何鎮之看到《勸夷夏論》，非常不平，寫信給顧歡，大意是：『因此知道天竺（India）是位於大千世界中心的國土，因此能感應到至聖。聖人的應化既然在彼，那麼聲教也就傳到這裡。像云一樣執行佛法教義，像雨一樣施佈於華夏。道只有一個，形卻有兩個。道是真實的，形是世俗的。滅除世俗迴歸真實必然違背世俗，因此孔子以保全形體來守喪祭祀，恩澤及於六親；老子以攝生養性，自我超脫外物，才算作……』
【English Translation】 English version: Achieving oneness. The Eulogy of Amitābha Buddha and Hui Lian, his younger cousin, said: 'Dharmākara (法藏) grew up in the royal palace, left the capital city with a mind for the Way, made forty-eight great vows, and propagated vows to save all beings. How wonderful is the Pure Land, those who come here are all clear and brilliant. Where shall I, in my declining years, find refuge? Riding the wind of transformation, I will surely set out early.' There are also eight metaphors and praises in the Vimalakīrti Sutra, saying: 'Like foam, like flame, like a banana tree, like illusion, like a dream, like an echo, like floating clouds, like lightning.' (These words are all recorded in the Hongming Ji).
Yan Yanzhi
Yan Yanzhi, courtesy name Yannian, his writing was unsurpassed in his time, and he was as famous as Xie Lingyun. Emperor Wen of the Song Dynasty once summoned him, but he did not go. Emperor Xiaowu of the Song Dynasty granted him the title of Grand Master of Gold and Purple Light Lu. At that time, there was a śrāmaṇa (沙門) named Hui Lin, who falsely claimed to be a monk to defame the Dharma, and wrote the 'Treatise on White and Black'. He Chengtian, the governor of Hengyang, was close to Hui Lin, and they encouraged each other, writing the 'Treatise on Reaching Nature', adhering to one side, and criticizing Buddhism. Yan Yanzhi refuted the 'Treatise on Reaching Nature', and Zong Bing refuted the 'Treatise on White and Black', clarifying the vastness and profundity of the Buddha's teachings, especially with reason and logic, all to enlighten and inspire people's minds (see Hongming Ji).
Yuan Can He Zhenzhi
Yuan Can, courtesy name Jingqian, served as the Vice President of the Ministry of Personnel, and held the position of Minister of Education. The recluse Gu Huan, although outwardly believing in both Confucianism, Taoism and Buddhism, inwardly leaned towards Taoism. Yuan Can wrote an article to refute him, believing that the teachings of Confucius and Lao Tzu take the secular world as their foundation, while the teachings of Śākyamuni take transcendence as their purpose. Since the starting points are different, then the destinations are also different. Moreover, Taoism seeks to transform the body, while Nirvāṇa (泥洹) prioritizes cultivating the spirit. Those who seek to transform the body, even if they study the scriptures until their hair turns white, cannot avoid death; those who cultivate the spirit, the delusions of the world diminish day by day, and the spirit remains clear and constant. The path of Nirvāṇa (泥洹) is a place without death, and the cultivation of the spirit reaches such a state, how can it be said that they are the same? At that time, the attendant He Zhenzhi saw the 'Treatise on Encouraging the Yi and Xia', and was very displeased, writing a letter to Gu Huan, roughly saying: 'Therefore, it is known that India (天竺) is the country located in the center of the great chiliocosm, and therefore it can sense the most sacred. Since the manifestation of the sage is there, then the teachings are also transmitted here. Like clouds, the Dharma teachings are spread, like rain, they are bestowed upon China. The Way is one, but the forms are two. The Way is true, the forms are worldly. Eliminating the worldly and returning to the true must violate the worldly, therefore Confucius preserved the body to observe mourning and sacrifices, and his grace extended to his six relatives; Lao Tzu cultivated life and nurtured nature, transcending external things, and only then is it considered...'
盡善。不為盡美。何得擬道菩提比聖牟尼哉(釋監)。
齊
都建康。起高帝己未。盡和帝壬午。七主。廿三年。
高帝
帝諱道成。字紹伯。蕭姓。蘭陵人。漢相何二十四世孫。建元四年正月。帝幸莊嚴寺。聽法師行遠講維摩經。公卿畢集。御座稍遠不聞法音。中書令張緒請遷講席以鄰帝座。遠不從。帝遷座近之聽法。帝嘗書法華。誦般若。四月八日常鑄金像。七月十五日設盆普寺飯僧。造陟𡵆．正觀二寺(方誌並弘明集)。
武帝
帝諱頤。字宣遠。高帝長子。永明二年正月。定林行遠卒。帝致書于弟子法獻曰。承遠無常。弟子夜中已自冥知。遠此去甚佳。遲見法師。可敘瑞夢也。七年。帝以大士寶誌惑眾收付建康。獄人見大士遊行市井。及檢點。仍在獄中。又語吏曰。門外兩輿食金缽盛飯。汝可取之。果文惠太子竟陵王送供至。建康令呂文顯以聞。帝悔謝。迎至禁中。館于華林園。是年僧鐘卒。鐘嘗見帝于干知殿。但稱貧道。帝問僕射。王儉曰古之沙門何所稱。對曰。晉宋以來多稱貧道。而使預座。帝曰揖拜則太甚。稱名亦無嫌。帝大崇教法。造招賢．游玄二寺(釋監方誌)。
明帝
帝諱鸞。字景棲。始安貞王道生之子。改元建武。帝嘗持六齋修十善。誦
【現代漢語翻譯】 現代漢語譯本： 『盡善』（達到最好的狀態）不等於『盡美』（達到完美的狀態）。怎麼能將（世俗的）菩提（智慧）與聖者牟尼（釋迦牟尼佛的尊稱）相提並論呢？（釋監的評論）
齊
都城在建康（今南京）。從高帝蕭道成己未年（479年）開始，到和帝蕭寶融壬午年（502年）結束，歷經七位君主，共二十三年。
高帝
高帝，名道成，字紹伯，姓蕭，是蘭陵人，漢朝丞相蕭何的第二十四世孫。建元四年正月，高帝駕臨莊嚴寺，聽法師行遠講解《維摩經》，公卿大臣全部到場。因為御座離得稍遠，聽不清楚講法聲音，中書令張緒請求將講席移到靠近帝座的地方，行遠法師沒有同意。於是高帝自己移動座位靠近講席聽法。高帝曾經手書《法華經》，誦讀《般若經》。每年四月初八，都會鑄造金像。七月十五日，在盆普寺設齋飯供養僧眾。建造了陟岵寺和正觀寺（見於地方誌和《弘明集》）。
武帝
武帝，名頤，字宣遠，是高帝的長子。永明二年正月，定林寺的行遠法師圓寂。武帝寫信給行遠的弟子法獻說：『得知行遠法師示現無常，弟子我在夜裡已經自己預先知道了。行遠法師這次離去非常好，希望能早日見到法師，可以講述（您）吉祥的夢境。』永明七年，武帝認為大士寶誌（觀音菩薩的化身）蠱惑人心，將他收押在建康的監獄裡。獄卒卻看見大士在市井中出現，檢查監獄時，他仍然在獄中。大士又告訴獄吏說：『門外有兩輛車送來用金缽盛的飯，你可以取用。』果然是文惠太子和竟陵王送來的供養。建康令呂文顯將此事上報，武帝后悔，親自謝罪，將寶誌迎入宮中，安置在華林園。這年，僧鐘圓寂。僧鐘曾經在干知殿見到武帝，只是自稱『貧道』。武帝問僕射王儉說古代的沙門如何自稱。王儉回答說：『晉宋以來，大多自稱貧道，並且被允許參與座談。』武帝說：『如果讓他們行揖拜之禮就太過分了，稱呼名字也沒有什麼不妥。』武帝大力推崇佛教，建造了招賢寺和游玄寺（見於《釋監》和地方誌）。
明帝
明帝，名鸞，字景棲，是始安貞王蕭道生的兒子，改年號為建武。明帝曾經持六齋，修十善，誦...
【English Translation】 English version: 'Utmost goodness' (reaching the best state) is not equal to 'utmost beauty' (reaching a perfect state). How can (mundane) Bodhi (wisdom) be compared to the holy Muni (an honorific title for Shakyamuni Buddha)? (Commentary by Shi Jian)
Qi Dynasty
The capital was Jiankang (present-day Nanjing). Starting from the year Jiwei (479 AD) of Emperor Gao (Xiao Daocheng) and ending in the year Renwu (502 AD) of Emperor He (Xiao Baorong), it lasted for seven rulers, a total of twenty-three years.
Emperor Gao
Emperor Gao, personal name Daocheng, courtesy name Shaobo, surname Xiao, was a native of Lanling and the twenty-fourth generation descendant of Xiao He, the chancellor of the Han Dynasty. In the first month of the fourth year of Jianyuan (482 AD), Emperor Gao visited Zhuangyan Temple to listen to Dharma Master Xingyuan lecture on the Vimalakirti Sutra. All the dukes and ministers were present. Because the imperial seat was a bit far away, he could not hear the Dharma sound clearly. The Zhongshu Ling (Secretary of the Imperial Secretariat) Zhang Xu requested that the lecture seat be moved closer to the imperial seat, but Dharma Master Xingyuan did not agree. So Emperor Gao moved his seat closer to the lecture seat to listen to the Dharma. Emperor Gao once handwritten the Lotus Sutra and recited the Prajna Sutra. Every year on the eighth day of the fourth month, he would cast golden statues. On the fifteenth day of the seventh month, he would set up a vegetarian feast at Penpu Temple to offer to the monks. He built the Zhihu Temple and Zhengguan Temple (as recorded in local chronicles and the Hongming Ji).
Emperor Wu
Emperor Wu, personal name Yi, courtesy name Xuanyuan, was the eldest son of Emperor Gao. In the first month of the second year of Yongming (484 AD), Dharma Master Xingyuan of Dinglin Temple passed away. Emperor Wu wrote a letter to Xingyuan's disciple, Faxian, saying: 'Having learned that Dharma Master Xingyuan has manifested impermanence, I, your disciple, already knew it myself in the night. Dharma Master Xingyuan's departure this time is very good, I hope to see the Dharma Master soon, so that I can recount (your) auspicious dreams.' In the seventh year of Yongming (489 AD), Emperor Wu, believing that Great Master Baozhi (an incarnation of Avalokitesvara Bodhisattva) was misleading the people, had him imprisoned in Jiankang prison. However, the jailers saw the Great Master appearing in the marketplace, and when they checked the prison, he was still there. The Great Master then told the jailer: 'There are two carts outside the gate bringing rice in golden bowls, you can take them.' Indeed, it was the Prince Wenhui and the Prince of Jingling sending offerings. The Jiankang magistrate, Lü Wenxian, reported this matter, and Emperor Wu regretted it, personally apologized, and welcomed Baozhi into the palace, housing him in Hualin Garden. In this year, Monk Zhong passed away. Monk Zhong had once met Emperor Wu in the Ganzhi Hall, only referring to himself as 'poor Daoist'. Emperor Wu asked the Pushe (vice director of the Department of State Affairs) Wang Jian what ancient Shramanas called themselves. Wang Jian replied: 'Since the Jin and Song dynasties, they mostly called themselves poor Daoists and were allowed to participate in discussions.' Emperor Wu said: 'If we were to have them perform the ceremony of bowing, it would be too much, calling them by their names is also not inappropriate.' Emperor Wu greatly promoted Buddhism, building Zhaoxian Temple and Youxuan Temple (as recorded in Shi Jian and local chronicles).
Emperor Ming
Emperor Ming, personal name Luan, courtesy name Jingqi, was the son of Prince Zhen of Shian, Xiao Daosheng, and changed the reign title to Jianwu. Emperor Ming once observed the six fasts, practiced the ten virtues, and recited...
法華．般若等經。建歸依寺。造千佛金像(方誌)。
蕭子良
子良。封竟陵王。與文慧大子並精佛理。而子良每招致名僧講論佛乘。尊法之盛江左未有。或親為眾僧賦食行水。子良嘗夢東方普光世界天王如來說凈住凈行法門。因著凈住子二十卷。凈住者。即梵語布薩。謂凈身口意如戒而住也。凈行者。以諸業凈則化行於世(文備弘明集)。
劉霽
霽。母明氏𥨊疾。霽誦觀音菩薩聖號數萬遍。夜夢僧曰夫人算盡矣。君精誠篤志。當爲申延。后六十日乃亡。霽廬墓哀慟。常有白鶴雙翔廬側(南史)。
劉歊 訏
歊。字士光。平原人。隱居求志。事母兄以孝悌。母每病夢歊進藥。翌日有間。弟劉訏。字彥度。常著穀皮巾。被衲衣。每遊山澤留連忘返。訏善玄言。尤精釋典。與兄歊聽講鐘山諸寺。因共卜築宋頤寺東澗。有終焉之志(南史)。
劉虬
虬。字靈預。南陽人。宋太始中為當陽令。后徙居江陵不仕。遂斷谷。餌術麻衣草屨。長齋禮誦六時不缺。屏絕書藝唯研精佛理。注法華．華嚴二經。建元建武之初。徴辟皆不就。建武二年冬移居江州。俄有白雲徘徊櫩宇。異香入戶。聞磬聲而卒(南史)。
明僧紹
僧紹。字休烈。平原人。自號平原居士。
【現代漢語翻譯】 現代漢語譯本 《法華經》、《般若經》等。建造歸依寺。建造千佛金像（地方誌）。
蕭子良
蕭子良，被封為竟陵王。與文慧太子一同精通佛理。蕭子良經常招攬名僧講論佛乘，尊崇佛法的盛況在江左一帶前所未有。有時親自為眾僧分配食物、打水。蕭子良曾夢見東方普光世界的天王如來說凈住凈行法門，因此撰寫了《凈住子》二十卷。《凈住》一詞，即梵語『布薩』(梵文音譯，指齋戒日)，指的是清凈身口意，如持戒般安住。『凈行』指的是，以諸業清凈，則教化流行於世（內容詳見《弘明集》）。
劉霽
劉霽的母親明氏身患重病，劉霽誦唸觀音菩薩聖號數萬遍。夜裡夢見僧人說：『夫人的壽命已盡，但你精誠篤志，應當為你向上天申延。』後來過了六十天才去世。劉霽在墓旁搭棚守孝，哀慟不已，常有白鶴雙雙飛翔在廬舍旁（《南史》）。
劉歊 劉訏
劉歊，字士光，平原人。隱居以求實現自己的志向，以孝悌之道侍奉母親和兄長。母親每次生病，夢見劉歊進藥，第二天病情就會有所好轉。弟弟劉訏，字彥度，經常戴著穀皮巾，穿著粗布衲衣，每次遊山玩水，流連忘返。劉訏擅長玄言，尤其精通佛家經典。與兄長劉歊一同在鐘山各寺聽講佛法，因此共同在宋頤寺東澗卜地築屋，有在此終老的志向（《南史》）。
劉虬
劉虬，字靈預，南陽人。在南朝宋太始年間（465-472）擔任當陽縣令。後來遷居江陵，不再做官。於是斷絕穀物，服用草藥，身穿麻衣，腳穿草鞋，長期齋戒禮誦，一天六時都不間斷。屏棄世俗的書籍技藝，只研精佛理，註釋《法華經》、《華嚴經》二經。南朝齊建元年間（479-482）、建武年間（494-498），朝廷徵召他，他都不應允。建武二年（495）冬天，移居江州。不久，有白雲在屋檐上徘徊，奇異的香氣進入屋內，人們聽到磬聲，劉虬就去世了（《南史》）。
明僧紹
明僧紹，字休烈，平原人，自號平原居士。
【English Translation】 English version The Lotus Sutra, Prajna Sutra, etc. Build Guiyi Temple. Create a thousand golden Buddha statues (local chronicles).
Xiao Ziliang
Ziliang was enfeoffed as the Prince of Jingling. He and Prince Wenhui were both well-versed in Buddhist principles. Ziliang often invited famous monks to lecture on the Buddha-vehicle, and the flourishing of respect for the Dharma was unprecedented in the Jiangzuo region. Sometimes he personally distributed food and water to the monks. Ziliang once dreamed that the Heavenly King Tathagata of the Eastern Universal Light World spoke of the Pure Abiding and Pure Conduct Dharma Gate, and therefore wrote twenty volumes of Treatise on Pure Abiding. 'Pure Abiding' is the Sanskrit word 'Uposatha' (Sanskrit transliteration, referring to the day of fasting), which means purifying body, speech, and mind, and abiding as if observing the precepts. 'Pure Conduct' means that with the purity of all actions, the teachings will spread throughout the world (details in Collection of Expanding and Clarifying).
Liu Ji
Liu Ji's mother, Ming, was seriously ill. Liu Ji recited the holy name of Avalokitesvara Bodhisattva tens of thousands of times. At night, he dreamed of a monk who said, 'The lady's lifespan is exhausted, but your sincerity and devotion should be extended for you.' She died sixty days later. Liu Ji built a hut next to the tomb to mourn, and was often seen with a pair of white cranes flying beside the hut (History of the Southern Dynasties).
Liu Xiao Liu Xu
Liu Xiao, courtesy name Shigang, was from Pingyuan. He lived in seclusion to pursue his ambitions, and served his mother and elder brother with filial piety and fraternal love. Every time his mother was ill, she dreamed of Liu Xiao giving her medicine, and the next day her condition would improve. His younger brother, Liu Xu, courtesy name Yandu, often wore a hat made of grain husks and a patched robe. Every time he traveled in the mountains and lakes, he lingered and forgot to return. Liu Xu was good at metaphysical discussions and was especially proficient in Buddhist scriptures. He and his elder brother Liu Xiao listened to lectures at various temples in Zhongshan, and therefore jointly chose a site east of Songyi Temple to build a house, with the ambition of ending their lives there (History of the Southern Dynasties).
Liu Qiu
Liu Qiu, courtesy name Lingyu, was from Nanyang. During the Tai Shi period (465-472) of the Southern Song Dynasty, he served as the magistrate of Dangyang County. Later, he moved to Jiangling and no longer served as an official. Therefore, he cut off grains, took herbal medicine, wore hemp clothes, and straw sandals, and fasted and recited scriptures for six times a day without interruption. He abandoned secular books and skills, and only studied Buddhist principles, annotating the Lotus Sutra and the Avatamsaka Sutra. During the Jian Yuan (479-482) and Jian Wu (494-498) periods of the Southern Qi Dynasty, the court summoned him, but he did not accept. In the winter of the second year of Jian Wu (495), he moved to Jiangzhou. Soon, white clouds hovered over the eaves, and a strange fragrance entered the house. People heard the sound of a chime, and Liu Qiu passed away (History of the Southern Dynasties).
Ming Sengshao
Ming Sengshao, courtesy name Xiulie, was from Pingyuan, and called himself the Layman of Pingyuan.
其先吳太伯之裔。百里奚子。孟明以名為姓。僧紹其後也。僧紹聞沙門僧遠夙德。往候之。時僧遠居定林寺。齊高帝欲就寺見之。僧遠問僧紹曰。天子若來。居士若為相對。僧紹曰。山藪之人。正當鑿坯以遁。若辭不獲。便當依戴公故事。宋泰始中嘗游攝山。有終焉之志。野老諫曰。山多猛虎毒蛇。所以久絕行踐。僧紹曰。毒中之毒無過三毒。忠信可蹈水火。猛獸亦何能為。乃結茅茨。廿許年不事人世。嘗與法度禪師講無量壽經。中夜忽見金光照室。光中有臺館形像。永明七年遂舍宅建寺。又夢巖有如來光彩。有懷創像。俄而物故。僧紹第二子仲璋為臨沂令。遂與度師鐫造無量壽佛像三丈一尺五寸並二菩薩(棲霞寺記．南史)。
王巾
巾。字簡棲。瑯玡人。有學業。為齊錄事參軍。作頭陀寺碑。其文略曰。蓋聞挹朝夕之池者無以測其淺深。仰蒼蒼之色者不足知其遠近。況視聽之外若存若亡。心行之表不生不滅者哉。是以掩室摩竭用啟息言之津。杜口毗耶以通得意之路。然爻系所筌窮於此域。則稱謂所絕形乎彼岸者矣。彼岸者。引之於有則高謝四流。推之於無則俯弘六度。不可以學地知。不可以意生及其涅槃之蘊也。況法身圓對規矩冥立。一音稱物宮商潛運。是以如來利見迦維託生王室。憑五衍之軾拯濟
【現代漢語翻譯】 現代漢語譯本： 他是先吳太伯的後裔，百里奚的兒子孟明以他的名字作為姓氏，僧紹是孟明的後代。僧紹聽說沙門（佛教出家修行者）僧遠具有崇高的德行，前去拜訪他。當時僧遠居住在定林寺。齊高帝想要到寺廟拜見他，僧遠問僧紹說：『天子如果來，居士您打算如何應對？』僧紹說：『山野之人，理應鑿洞逃遁。如果推辭不掉，就應當效仿戴公的故事。』宋泰始年間（465-471）曾經遊覽攝山，有在那裡終老的志向。山野老人勸諫說：『山裡有很多猛虎毒蛇，因此長期沒有人行走。』僧紹說：『毒中之毒沒有超過三毒（貪嗔癡）。忠誠和信用可以讓人蹈水火，猛獸又能怎麼樣呢？』於是結草為廬，二十多年不與世人交往。曾經與法度禪師講解《無量壽經》，半夜忽然看見金光照亮房間，光中有樓臺館閣的形象。永明七年（489）於是捨棄住宅建造寺廟。又夢見巖石有如來的光彩，有建造佛像的想法，不久就去世了。僧紹的第二個兒子仲璋擔任臨沂令，於是與法度禪師雕刻了三丈一尺五寸高的無量壽佛像以及兩尊菩薩（見《棲霞寺記》、《南史》）。
王巾
王巾，字簡棲，瑯玡人，有學問。擔任齊朝的錄事參軍。他撰寫了頭陀寺碑，碑文大略是：『聽說用朝夕之池的水的人無法測量它的深淺，仰望蒼蒼的顏色的人不足以知道它的遠近。更何況視聽之外若有若無，心行之外不生不滅的境界呢？因此，掩室摩竭（Vimalakirti，維摩詰）用以開啟止息言語的途徑，杜口毗耶（Vaishali，吠舍離）用以通達領悟的道路。然而爻象和繫辭所能詮釋的，窮盡于這個領域，那麼稱謂所不能及的，就顯現在彼岸了。彼岸，如果從有來說，就高超出離四流（四種煩惱）；如果從無來說，就俯身弘揚六度（六種修行方法）。不可以從學習的階段來了解，不可以用意念來產生，以及達到涅槃的境界。更何況法身圓滿，對應著規矩而自然成立，一音稱量萬物，宮商音律潛藏地執行。因此，如來在迦維（Kapilavastu，迦毗羅衛）顯現，託生于王室，憑藉五衍（五乘）的車軾來拯救眾生。』
【English Translation】 English version: He was a descendant of Tai Bo of Wu, and Meng Ming, the son of Baili Xi, used his name as his surname. Seng Shao was a descendant of Meng Ming. Seng Shao heard of the venerable virtue of the Shramana (Buddhist monastic) Seng Yuan and went to visit him. At that time, Seng Yuan resided in Dinglin Temple. Emperor Gao of Qi wanted to visit him at the temple. Seng Yuan asked Seng Shao, 'If the Son of Heaven comes, how will you, a layman, respond?' Seng Shao said, 'A man of the mountains and forests should dig a hole to escape. If I cannot refuse, I should follow the story of Duke Dai.' During the Tai Shi period of the Song dynasty (465-471 AD), he once traveled to Mount She and had the ambition to end his life there. An old man of the mountains advised him, 'There are many fierce tigers and poisonous snakes in the mountains, so no one has walked there for a long time.' Seng Shao said, 'The most poisonous of poisons is no more than the three poisons (greed, hatred, and delusion). Loyalty and trustworthiness can allow one to tread through water and fire, so what can fierce beasts do?' So he built a thatched hut and did not interact with the world for more than twenty years. He once lectured on the Amitayus Sutra with Zen Master Fadu. In the middle of the night, he suddenly saw golden light illuminating the room, and in the light were images of pavilions and buildings. In the seventh year of Yongming (489 AD), he abandoned his house and built a temple. He also dreamed that the rocks had the radiance of the Tathagata, and he had the idea of creating an image. Soon after, he passed away. Seng Shao's second son, Zhongzhang, served as the magistrate of Linyi, and together with Master Fadu, they carved an Amitayus Buddha image that was three zhang one chi and five cun tall, along with two Bodhisattvas (see Records of Qixia Temple, History of the Southern Dynasties).
Wang Jin
Wang Jin, styled Jianqi, was a native of Langya and had learning. He served as a recording secretary in the Qi dynasty. He wrote the stele inscription for Toutuo Temple, which reads in brief: 'It is said that those who draw from the pool of morning and evening cannot measure its depth, and those who look up at the vast color cannot know its distance. How much more so is the realm beyond sight and hearing, which seems to exist and yet not exist, and the realm beyond the actions of the mind, which is neither born nor extinguished? Therefore, Vimalakirti (Vimalakirti, 維摩詰) closing his room opened the path to ceasing speech, and Vaishali (Vaishali, 吠舍離) shutting his mouth opened the way to understanding. However, the interpretations of the I Ching are exhausted in this realm, and that which cannot be reached by names and terms manifests on the other shore. The other shore, if spoken of in terms of existence, transcends the four streams (four types of afflictions); if spoken of in terms of non-existence, it humbly promotes the six perfections (six types of practices). It cannot be understood from the stage of learning, nor can it be produced by intention, and it reaches the realm of Nirvana. Moreover, the Dharma body is perfectly round, corresponding to the rules and naturally established, one sound measures all things, and the musical scales of palace and commerce operate in secret. Therefore, the Tathagata appeared in Kapilavastu (Kapilavastu, 迦毗羅衛), incarnated in the royal palace, and relied on the carriage of the five vehicles (five yanas) to save all beings.'
逝川。開八正之門大庇交喪。行不捨之檀。唱無緣之慈。演勿照之明。道忘機之權。於時義遠矣。能事畢矣。然拂衣雙樹。脫屣金沙。莫繫於去來。復歸于無物無為之寂。不撓不盡之靈。無歇大矣哉。正法既沒。像教陵夷。於是馬鳴幽贊。龍樹虛求。並振頹綱。俱維絕紐。蔭法雲于真際則火宅晨涼。曜慧日于康衢則重昏夜曉。故能使三十七品有樽俎之師。九十六種無藩籬之固。既而方廣東被。教肄南移。周魯二莊親昭夜景之鑑。漢晉兩明並勒丹青之飾。然後遺文間出列剎相望。澄什結轍于山西。林遠肩隨於江左矣。頭陀寺者。沙門慧宗之所立也(文選。巾嘗著僧史十卷)。
孔稚圭
圭。字德彰。會稽人。少有美譽。太守王僧䖍見而重之。引為主簿。與江淹對掌辭筆為尚書左丞。嘗答蕭子良䟽。略曰。民早奉提拂之仁。深蒙大慈弘引之訓。至於大覺明教般若正源。民生平所崇。初不違背。仰稟明公之訓。憑接明公之風。導之以正乘。引之以通戒。使民六滯頓祛。五情方勖。迴心頂禮奉持。不期一朝霍然大悟。悟之所導。舉自明公。不勝踴躍之至(本傳．弘明集)。
佛法金湯編卷第三
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第四
{ "translations": [ "現代漢語譯本：\n逝者如斯夫，開啟八正道（正見、正思、正語、正業、正命、正精進、正念、正定）之門，廣為救助遭遇喪事的人們。施行永不停止的佈施，宣唱無緣大慈（無條件的慈悲），闡明不執著于外相的智慧，傳達忘卻機心的權宜之法。在那個時代，道義已經非常深遠了，該做的都已經做完了。然而，拂去衣袖離開雙樹（佛陀涅槃之處），脫下鞋子離開金沙（指美好的地方），不執著于來去，迴歸于無物無為的寂靜，不屈不撓、永不窮盡的靈性，是多麼偉大啊！正法已經隱沒，像法衰落，於是馬鳴菩薩秘密地讚頌佛法，龍樹菩薩虛心探求真理，共同振興衰敗的綱紀，一起維繫斷絕的紐帶。在真如實際中佈下法雲，那麼火宅（充滿煩惱的世界）也能變得清涼；在四通八達的道路上照耀智慧的太陽，那麼重重昏暗的夜晚也能變得明亮。所以能夠使三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）有可以請教的老師，九十六種外道沒有藩籬的堅固。不久之後，佛法在廣東廣泛傳播，佛教的教義向南遷移。周朝和魯國的二位國君親自昭示夜間看見星光的景象，漢朝和晉朝的兩位皇帝一起在畫像上描繪佛像的莊嚴。然後，佛教的遺文陸續出現，寺廟彼此遙望。鳩摩羅什在山西開創譯經的道路，慧遠在江左緊隨其後。\n\n頭陀寺，是沙門慧宗所建立的。（出自《文選》，這件事曾經記載在僧史十卷中）。\n\n孔稚圭\n\n孔稚圭，字德彰，會稽人。年輕時就有美好的名聲。太守王僧虔見到他后非常器重他，推薦他擔任主簿。與江淹一起負責文書工作，擔任尚書左丞。曾經回覆蕭子良的奏疏，大意是：我從小就接受您的提拔和幫助，深深地蒙受您的大慈大悲和弘揚佛法的教誨。至於大覺（佛陀）的明教（明確的教導）和般若（智慧）的正源（正確的源頭），我平生所崇尚的，從來沒有違背過。仰仗明公的教誨，憑藉明公的風範，用正乘（正確的教法）引導我，用通戒（普遍的戒律）引導我，使我的六種滯礙立刻消除，五種情感得以奮發。我回心轉意，頂禮膜拜，奉持佛法，不期望在一朝一夕之間突然大徹大悟。我所領悟的，都來自於明公的引導。我感到非常激動。（出自《本傳》、《弘明集》）。\n\n《佛法金湯編》卷第三\n\n天臺釋如惺重新校對\n卍新續藏第 87 冊 No. 1628 《佛法金湯編》\n\n《佛法金湯編》卷第四", "English_translations": [ "English version:\nLike the passing stream, opening the gate of the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), widely sheltering those who encounter bereavement. Practicing ceaseless giving, chanting boundless compassion, expounding the wisdom of non-attachment to appearances, conveying the expedient means of forgetting scheming. In that era, righteousness was profound, and all that could be done was done. Yet, brushing off sleeves and leaving the twin trees (where the Buddha entered Nirvana), casting off sandals and departing the golden sands (referring to a beautiful place), not clinging to coming and going, returning to the stillness of non-being and non-action, the unyielding and inexhaustible spirit, how great it is! The Proper Dharma had already disappeared, and the semblance Dharma was declining, so Ma Ming Bodhisattva secretly praised the Dharma, and Long Shu Bodhisattva humbly sought the truth, together reviving the decaying principles, together maintaining the severed ties. Spreading the Dharma cloud in true reality, then the burning house (world full of afflictions) can also become cool; shining the sun of wisdom on the thoroughfare, then the layers of dark night can also become bright. Therefore, they were able to make the Thirty-seven Limbs of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Power, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Path) have teachers to consult, and the ninety-six kinds of heretics have no strong fences. Soon after, the Dharma spread widely in Guangdong, and the teachings of Buddhism moved south. The two rulers of the Zhou and Lu dynasties personally revealed the scene of seeing starlight at night, and the two emperors of the Han (206 BC-220 AD) and Jin (266-420 AD) dynasties together depicted the solemnity of the Buddha image in paintings. Then, the remaining texts of Buddhism appeared one after another, and the temples looked at each other from afar. Kumarajiva pioneered the path of translating scriptures in Shanxi, and Huiyuan closely followed in Jiangzuo.\n\nThe Toutuo Temple was established by the monk Huizong. (From 'Wen Xuan', this matter was once recorded in ten volumes of Monastic History).\n\nKong Zhigui\n\nKong Zhigui, styled Dezhang, was a native of Kuaiji. He had a good reputation from a young age. The governor Wang Sengqian saw him and valued him greatly, recommending him to serve as the chief clerk. Together with Jiang Yan, he was responsible for writing documents, serving as the Left Assistant Minister of the Ministry of Works. He once replied to Xiao Ziliang's memorial, roughly saying: I have received your promotion and assistance since I was young, and I have deeply received your great compassion and teachings of promoting the Dharma. As for the clear teachings of the Great Enlightenment (Buddha) and the correct source of Prajna (wisdom), which I have always admired, I have never violated them. Relying on your teachings, relying on your demeanor, guiding me with the Right Vehicle (correct teachings), guiding me with the universal precepts, so that my six stagnations are immediately eliminated, and my five emotions can be inspired. I repent and worship, uphold the Dharma, not expecting to suddenly have a great enlightenment overnight. What I have realized all comes from your guidance. I feel very excited. (From 'Biography', 'Hongming Ji').\n\n'Golden Fortress of the Buddha Dharma' Volume Three\n\nRevised by Shi Ruxing of Tiantai\nSupplementary Collection No. 1628, Volume 87 of the New Series of the Buddhist Canon, 'Golden Fortress of the Buddha Dharma'\n\n'Golden Fortress of the Buddha Dharma' Volume Four" ] }
會稽沙門 心泰 編
天臺沙門 真清 閱
梁
都建康。起武帝壬午。盡敬帝丁丑。凡四主。五十六年。
武帝
帝諱衍。字叔達。南蘭陵中里人。蕭姓。帝登極。思與蒼生同契等覺。共會遍知。垂拱臨朝。盛敷經教(三寶記)。天監元年。寶誌至闕。甚尊寵之。詔曰。跡居塵俗。神遊冥寂。水火不能焚浸。蛇虎不能侵懼。語其佛理則聲聞已上。談其隱淪則遁仙高者。豈得以俗法常情空相拘制。自今隨意行化。勿得禁止(本傳)。二年。法雲寺云光法師講經。天雨寶花。帝意其證聖。夜于含光殿焚䟽請寶誌偕云光齋。翌日誌獨赴。帝異之(僧史)。三年四月八日。帝率道俗二萬餘人升重云殿。舍道奉佛。親制愿文。帝于本第立光宅寺。鑄金銅大佛。九年。于鐘山建大愛敬寺。供給千僧。四時講論。十年。郝騫等往天竺迎旃檀像。其王模刻一像付騫。是年還。帝迎至太極殿。建齋度僧。大赦斷殺。帝自是蔬飯屏欲(通鑑)。十三年。寶誌將示寂。詣內殿別帝。帝大驚。因謂曰。朕壽幾何。志不答。指頭及頸而出。及入滅。帝為建塔鐘山寺。曰開善。十八年四月八日。帝請慧約法師于等覺殿。屏袞服。衣田衣。受菩薩戒。普通庚子七月。菩提達磨至廣州。刺史表聞。帝遣使迎。十
【現代漢語翻譯】 會稽沙門 心泰 編 天臺沙門 真清 閱 梁 都城在建康（今南京）。從梁武帝蕭衍壬午年（502年）即位開始，到梁敬帝蕭棟丁丑年（557年）結束，歷經四位君主，共五十六年。 武帝 武帝名蕭衍，字叔達，南蘭陵中里（今江蘇常州武進區）人，姓蕭。武帝登基后，希望與天下百姓共同達到覺悟，共同證得一切智慧。他垂拱而治，大力弘揚佛經教義（見《三寶記》）。天監元年（502年），寶誌（佛教禪師）來到都城，武帝非常尊敬他，並下詔說：『寶誌大師雖然身居塵世，但精神境界卻已達到寂靜涅槃的境界。水火不能焚燒他，蛇虎也不能侵犯恐嚇他。如果談論佛理，他已超越聲聞乘；如果談論隱遁，他比那些隱士神仙還要高明。怎麼能用世俗的法律和常情來約束他呢？從今以後，允許他隨意弘揚佛法，不得加以禁止。』（見《本傳》）。天監二年（503年），法雲寺的云光法師講經時，天空降下寶花。武帝認為他已經證得聖果，晚上在含光殿焚燒奏章，邀請寶誌一同齋戒供養云光法師。第二天，寶誌獨自前往，武帝對此感到驚異（見《僧史》）。天監三年（504年）四月八日，武帝率領僧俗二萬餘人在重云殿捨棄道教信仰，皈依佛教，並親自撰寫愿文。武帝在自己的舊宅建立光宅寺，鑄造金銅大佛。天監九年（510年），在鐘山建造大愛敬寺，供養一千名僧人，四季講經說法。天監十年（511年），郝騫等人前往天竺（古印度）迎請旃檀佛像。天竺國王模刻了一尊佛像交給郝騫，當年郝騫返回。武帝在太極殿迎接佛像，設齋供僧，大赦天下，禁止殺戮。武帝從此開始吃素，戒除慾望（見《通鑑》）。天監十三年（514年），寶誌將要圓寂，前往內殿與武帝告別。武帝非常驚訝，於是問他說：『朕還能活多久？』寶誌沒有回答，只是指了指自己的頭和脖子就離開了。寶誌圓寂后，武帝在鐘山寺為他建造佛塔，命名為開善寺。天監十八年（519年）四月八日，武帝邀請慧約法師在等覺殿，脫下龍袍，穿上僧衣，受菩薩戒。普通庚子年（520年）七月，菩提達磨（禪宗初祖）到達廣州，廣州刺史上表稟告武帝，武帝派遣使者前去迎接。十
【English Translation】 Compiled by Śramaṇa Xintai of Kuaiji Reviewed by Śramaṇa Zhenqing of Tiantai Liang Dynasty The capital was Jiankang (present-day Nanjing). From the enthronement of Emperor Wu (Xiao Yan) in the Renwu year (502 AD) to the end of Emperor Jing (Xiao Dong) in the Dingchou year (557 AD), there were four rulers, lasting a total of fifty-six years. Emperor Wu Emperor Wu's given name was Xiao Yan, courtesy name Shuda, from Zhongli Village, Nanlanling (present-day Wujin District, Changzhou, Jiangsu), with the surname Xiao. After Emperor Wu ascended the throne, he hoped to attain enlightenment with all living beings and jointly realize omniscience. He governed by non-action and vigorously promoted the teachings of the scriptures (see 'Sanbao Ji'). In the first year of Tianjian (502 AD), Baozhi (a Buddhist Chan master) arrived at the capital, and the Emperor greatly respected him, issuing an edict saying: 'Master Baozhi, although residing in the mundane world, his spiritual realm has reached the state of tranquil Nirvana. Water and fire cannot burn him, and snakes and tigers cannot invade or frighten him. If discussing Buddhist principles, he has surpassed the Śrāvakayāna; if discussing seclusion, he is superior to those hermits and immortals. How can we use secular laws and common sentiments to restrain him? From now on, he is allowed to propagate the Dharma freely and shall not be prohibited.' (see 'Ben Zhuan'). In the second year of Tianjian (503 AD), when Dharma Master Yunguang of Fayun Temple was lecturing on the scriptures, precious flowers rained from the sky. The Emperor believed that he had attained sainthood, and at night, he burned a memorial in Hanguang Hall, inviting Baozhi to jointly offer a vegetarian feast to Dharma Master Yunguang. The next day, Baozhi went alone, and the Emperor was surprised by this (see 'Seng Shi'). On the eighth day of the fourth month of the third year of Tianjian (504 AD), the Emperor led more than 20,000 monks and laypeople to renounce Daoism and take refuge in Buddhism in Chongyun Hall, personally writing a vow. The Emperor established Guangzhai Temple in his former residence and cast a large golden bronze Buddha statue. In the ninth year of Tianjian (510 AD), he built Da'aijing Temple on Zhongshan Mountain, providing for 1,000 monks and holding lectures on the scriptures in all seasons. In the tenth year of Tianjian (511 AD), Hao Qian and others went to Tianzhu (ancient India) to welcome a sandalwood Buddha statue. The king of Tianzhu had a statue carved and gave it to Hao Qian, who returned that year. The Emperor welcomed the statue in Taiji Hall, held a vegetarian feast for the monks, granted a general amnesty, and prohibited killing. From then on, the Emperor ate vegetarian food and abstained from desires (see 'Tongjian'). In the thirteenth year of Tianjian (514 AD), Baozhi was about to pass away and went to the inner palace to bid farewell to the Emperor. The Emperor was very surprised and asked him, 'How long will I live?' Baozhi did not answer, but pointed to his head and neck and left. After Baozhi passed away, the Emperor built a pagoda for him at Zhongshan Temple, naming it Kaisan Temple. On the eighth day of the fourth month of the eighteenth year of Tianjian (519 AD), the Emperor invited Dharma Master Huiyue to take the Bodhisattva vows in Dengjue Hall, taking off his imperial robes and wearing monastic robes. In the seventh month of the Gengzi year of Putong (520 AD), Bodhidharma (the first patriarch of Chan Buddhism) arrived in Guangzhou, and the governor of Guangzhou reported this to the Emperor, who sent envoys to welcome him. Ten
一月至金陵。對旨不契。遂渡江入魏。大通元年造同泰寺成。帝幸寺舍身三日。中大通元年。幸同泰寺。設四部無遮大會。行清凈大舍。為四眾開涅槃經題(通鑑僧史)。大同四年。改造長干寺。設無礙法喜食。七年。帝幸華林園。講金字般若三慧經(稽古略)。帝在位四十九年。奉佛遵法。斷酒禁肉。雖居暗室。常理衣冠。暑月未嘗褰袒。造光宅．同泰等五寺。常供千僧。制諸䟽論。妙理可觀。有凈業。賦年八十六卒(釋監)。
簡文帝
帝諱綱。字世纘。或云字六通。武帝第三子。大寶元年四月八日詔度人出家。親制愿文。略云。弟子蕭綱以此建齋度人功德。普度六道四生出離愛慾。永拔無明。修習般若。為真佛子(弘明集)。帝委心妙法。遍覽玄章。撰法集記二百卷。法寶聯璧四百餘篇。造資敬．報恩二寺(辨正錄)。
元帝
帝諱繹。字世誠。武帝第七子。為湘東王時。舍宮造天宮寺。請法聰居之。修崇佛事。即位於江陵。改元承聖。嘗著書曰金樓子。
蕭統
統。字德施。小字維摩。武帝長子。卒謚昭明。五歲遍誦五經。天性好佛。于東宮立慧義殿。招延天下名僧居之。謂之法集之所。凡釋部經論披覽略遍。撰次法事儀注及立三諦等義。自出宮二十年。不畜聲樂。唯
【現代漢語翻譯】 現代漢語譯本： 一月，（梁武帝）到達金陵（今江蘇南京）。因為意見不合，於是渡江進入北魏。大通元年（527年），建造同泰寺完成。皇帝駕臨寺廟，捨身三天。中大通元年（529年），駕臨同泰寺，舉辦四部無遮大會，進行清凈大舍，為四眾開講《涅槃經》的題目（出自《通鑑僧史》）。大同四年（538年），改造長干寺，設定無礙法喜食。大同七年（541年），皇帝駕臨華林園，講解金字《般若三慧經》（出自《稽古略》）。皇帝在位四十九年，信奉佛教，遵守佛法，斷絕飲酒，禁止食用肉類。即使身處暗室，也常常整理衣冠。炎熱的月份也未曾捲起衣袖袒露身體。建造光宅寺、同泰寺等五座寺廟，常常供養一千名僧人。撰寫各種疏論，精妙的道理值得觀看。著有《凈業賦》，享年八十六歲去世（出自《釋監》）。
簡文帝
皇帝名蕭綱，字世纘，也有人說字六通，是武帝的第三個兒子。大寶元年（550年）四月八日，下詔度人出家，親自撰寫愿文，大略是說：『弟子蕭綱以此建齋度人的功德，普遍度化六道四生的眾生脫離愛慾，永遠拔除無明，修習般若，成為真正的佛子』（出自《弘明集》）。皇帝全心投入妙法，廣泛閱讀玄妙的篇章，撰寫《法集記》二百卷，《法寶聯璧》四百餘篇，建造資敬寺、報恩寺（出自《辨正錄》）。
元帝
皇帝名蕭繹，字世誠，是武帝的第七個兒子。擔任湘東王時，捨棄宮殿建造天宮寺，請法聰居住在那裡，修繕崇奉佛事。在江陵即位，改年號為承聖。曾經著書名為《金樓子》。
蕭統
蕭統，字德施，小字維摩，是武帝的長子，去世后謚號昭明。五歲時就能背誦五經，天性喜好佛教。在東宮建立慧義殿，招攬天下的名僧居住在那裡，稱之為法集之所。凡是佛教的經論都略微地閱讀過。撰寫整理法事儀注以及建立三諦等義。自從離開宮殿二十年，不蓄養聲樂，只是......
【English Translation】 English version: In the first month, (Emperor Wu of Liang) arrived at Jinling (present-day Nanjing, Jiangsu). Due to disagreements, he crossed the river and entered Northern Wei. In the first year of Datong (527 AD), the construction of Tongtai Temple was completed. The emperor visited the temple and dedicated himself for three days. In the first year of Zhongdatong (529 AD), he visited Tongtai Temple, held the Fourfold Great Assembly of Unimpeded Giving (Wuzhe), performed pure giving, and lectured on the topic of the Nirvana Sutra for the four assemblies (from Zizhi Tongjian and History of Monks). In the fourth year of Datong (538 AD), he renovated Changgan Temple and provided unobstructed Dharma joy food. In the seventh year (541 AD), the emperor visited Hualin Garden and lectured on the Golden Script Prajna Three Wisdom Sutra (from Jigu Lue). The emperor reigned for forty-nine years, devoted to Buddhism, abiding by the Dharma, abstaining from alcohol, and prohibiting the consumption of meat. Even when in a dark room, he would always arrange his attire properly. He never rolled up his sleeves in the hot months. He built five temples, including Guangzhai Temple and Tongtai Temple, and regularly provided for a thousand monks. He wrote various commentaries, and the profound principles were worth reading. He authored Pure Karma Rhapsody and died at the age of eighty-six (from Shijian).
Emperor Jianwen
The emperor's name was Xiao Gang, courtesy name Shizuan, also known as Liutong. He was the third son of Emperor Wu. On the eighth day of the fourth month of the first year of Dabao (550 AD), he issued an edict to ordain people as monks and nuns, and personally wrote a vow, which roughly stated: 'Disciple Xiao Gang, with the merit of establishing this fast and ordaining people, universally delivers beings in the six realms and four forms of birth from attachment and desire, permanently eradicates ignorance, cultivates prajna, and becomes a true Buddha's disciple' (from Hongming Ji). The emperor devoted himself to the wonderful Dharma, extensively read profound texts, and wrote Records of Dharma Collection in two hundred volumes and Jade Wall of Dharma Treasures in more than four hundred chapters. He built Zijing Temple and Baoen Temple (from Bianzheng Lu).
Emperor Yuan
The emperor's name was Xiao Yi, courtesy name Shicheng, and he was the seventh son of Emperor Wu. When he was the Prince of Xiangdong, he donated his palace to build Tiangong Temple and invited Facong to reside there, cultivating and honoring Buddhist affairs. He ascended the throne in Jiangling and changed the reign title to Chengsheng. He once wrote a book called Jin Lou Zi.
Xiao Tong
Xiao Tong, courtesy name Deshi, nickname Weimo, was the eldest son of Emperor Wu, and his posthumous title was Zhaoming. At the age of five, he could recite the Five Classics. He was naturally fond of Buddhism. He established the Huiyi Hall in the Eastern Palace and invited famous monks from all over the world to reside there, calling it the place of Dharma collection. He had read almost all Buddhist scriptures and treatises. He wrote and compiled the ritual notes for Dharma events and established the meaning of the Three Truths. Since leaving the palace for twenty years, he did not keep music, only...
以法為樂。感疾而終。天下哭之如喪其親(梁史)。
邵陵王
王。諱綸。武帝子。上啟云。綸聞如來嚴相巍巍架于有頂。微妙色身蕩蕩顯乎無際。假金輪而啟物。托銀粟以應凡。砥般若之利刀。收涅槃之妙果。泛生死之苦海。濟常樂於彼岸。故能降慈悲云垂甘露雨。七處八會教化之義不窮。四諦四時利益之方無盡。使稠林邪見之人景法門而無倦。渴愛聾盲之士慕探頤而知回。道樹始於迦維。德音盛于京洛。資此三明照迷途之失。憑茲七覺㧞長夜之苦。屬值皇帝菩薩應天御物負扆臨民。垂無礙辨以接黎庶。以本願力攝受眾生。故能隨方逗藥示權顯因。崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祗皆蒙誘濟。人興等覺之愿。物起菩提之心。臣昔未達理源。稟承外道。如欲須甘果翻種苦㘽。今啟迷方粗知歸向。受菩薩大戒。戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許(弘明集)。嘗舍宮建寺(今武昌鐵佛寺)。
建安王
王諱緯。武帝第八子。齊建武中有沙門僧護。于剡縣石城山見崖間有光。於是鐫為彌勒佛像。才成佛面。護亡。齊末沙門僧淑繼其功亦未就。梁武帝舉兵東下。以費用不給。建安王取襄陽銅佛毀以為錢。王刺江州。忽感惡疾。天監六年始豐令吳郡
【現代漢語翻譯】 以佛法為快樂，因病去世，天下百姓哭泣他就像失去親人一樣（《梁史》）。
邵陵王
邵陵王，名綸，是梁武帝的兒子。他上書說：『我聽說如來的莊嚴法相高大巍峨，聳立於頭頂之上；微妙的色身浩瀚無垠，顯現在無邊之處。憑藉金輪來啓發萬物，依託銀粟來回應凡人。磨礪般若的利劍，收穫涅槃的妙果。渡過生死的苦海，到達常樂的彼岸。所以能夠降下慈悲的雲朵，垂下甘露的雨水，在七處八會中教化的意義無窮無盡，四諦和四時利益的方法沒有窮盡。使眾多懷有邪見的人景仰佛法而不知疲倦，使渴望愛慾的聾盲之人羨慕探求真理而知曉回頭。佛道的樹木開始於迦維（Kapilavastu，佛陀的出生地），佛陀的教誨盛行於京洛（洛陽）。憑藉三明（天眼明、宿命明、漏盡明）照亮迷途的失誤，憑藉七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）拔除長夜的痛苦。正值皇帝菩薩應天順時，治理萬物，背靠朝廷，治理百姓。垂下無礙的辯才來接引百姓，以本願力來攝受眾生。所以能夠隨機應變地施藥，顯示權宜之計，彰顯因果。崇尚一乘（唯一佛乘）的宗旨，擴充套件十地（菩薩修行的十個階段）的基礎。因此萬國歸心，都稟受正知正見，幽冥顯赫的神祇都蒙受引導救濟。人們興起等覺（接近佛的覺悟）的願望，萬物生起菩提（覺悟）之心。我過去沒有通達真理的源頭，稟承外道，就像想要得到甘甜的果實反而種植苦澀的樹木。現在開始從迷途中醒悟，粗略地知道歸向。受持菩薩大戒，用戒律約束身心，捨棄老子的邪風，進入佛法的真正教義。希望天慈能夠特別地憐憫和允許。』（《弘明集》）。他曾經捨棄宮殿建造寺廟（現在的武昌鐵佛寺）。
建安王
建安王，名緯，是梁武帝的第八個兒子。齊建武年間（494-498年）有沙門僧護，在剡縣石城山看見山崖間有光芒。於是就雕刻成彌勒佛像。剛完成佛的面部，僧護就去世了。齊朝末年，沙門僧淑繼承他的事業，也沒有完成。梁武帝舉兵東下，因為費用不足，建安王就取走襄陽的銅佛，毀壞它來鑄造錢幣。建安王擔任江州刺史，忽然感到惡疾。天監六年（507年），始豐縣令吳郡
【English Translation】 Taking pleasure in the Dharma, he died of illness, and the whole country mourned him as if losing a parent (History of the Liang Dynasty).
Prince of Shaoling
The Prince, named Lun, was a son of Emperor Wu. He wrote in a memorial: 'I have heard that the Tathagata's (如來，another name for Buddha) majestic appearance stands tall above the crown of the head; the subtle form of his body is vast and boundless, manifesting without limit. He uses the golden wheel (金輪，Dharma wheel) to enlighten beings and relies on silver millet (銀粟，metaphor for Buddhist teachings) to respond to mortals. He sharpens the keen sword of Prajna (般若，wisdom) and reaps the wonderful fruit of Nirvana (涅槃，liberation). He crosses the bitter sea of Samsara (生死，cycle of birth and death) and reaches the other shore of eternal bliss. Therefore, he can send down clouds of compassion and rain down sweet dew. The meaning of teaching in seven locations and eight assemblies (七處八會，referring to the Buddha's teachings in various locations) is inexhaustible, and the methods of benefiting through the Four Noble Truths (四諦) and the four seasons are endless. He causes those with dense forests of wrong views to admire the Dharma and never tire, and those deaf and blind with craving to yearn for exploring the truth and know to turn back. The tree of the Way began in Kapilavastu (迦維，Buddha's birthplace), and the virtuous teachings flourished in Jingluo (京洛，Luoyang). Relying on the Three Clearnesses (三明，three kinds of knowledge: knowledge of previous lives, knowledge of the future, and knowledge of the extinction of suffering) to illuminate the errors of the lost path, and depending on the Seven Factors of Enlightenment (七覺，seven factors leading to enlightenment) to uproot the suffering of the long night. It is the time when the Emperor Bodhisattva responds to Heaven and governs things, leaning on the throne to rule the people. He extends unimpeded eloquence to receive the common people and uses the power of his original vows to embrace all beings. Therefore, he can administer medicine according to the situation, show expedient means, and reveal causes and conditions. He exalts the purpose of the One Vehicle (一乘，the supreme vehicle of Buddhism) and expands the foundation of the Ten Grounds (十地，ten stages of a Bodhisattva's path). Therefore, all nations turn their hearts and minds and receive correct knowledge and views, and the hidden and manifest deities all receive guidance and salvation. People arise with the desire for Equal Enlightenment (等覺，near-perfect enlightenment), and all things give rise to the Bodhi (菩提，enlightenment) mind. I did not understand the source of truth in the past and followed external paths, like wanting to obtain sweet fruit but planting bitter trees instead. Now I begin to awaken from delusion and roughly know to return. I receive the great vows of a Bodhisattva, using precepts to restrain my body and mind, abandoning the evil ways of Laozi (老子，founder of Taoism) and entering the true teachings of the Dharma. I hope that Heavenly Compassion will especially show mercy and allow it.' (Hongming Ji). He once gave up his palace to build a temple (now the Iron Buddha Temple in Wuchang).
Prince of Jian'an
The Prince, named Wei, was the eighth son of Emperor Wu. During the Jianwu period (494-498 AD) of the Qi Dynasty, there was a monk named Seng Hu who saw light between the cliffs of Stone City Mountain in Shan County. So he carved a statue of Maitreya Buddha (彌勒佛，the future Buddha). Just as the face of the Buddha was completed, Seng Hu passed away. At the end of the Qi Dynasty, the monk Seng Shu continued his work but did not complete it either. When Emperor Wu of Liang raised troops to the east, because of insufficient funds, the Prince of Jian'an took the bronze Buddha of Xiangyang and destroyed it to make coins. The Prince of Jian'an served as the governor of Jiangzhou and suddenly felt a severe illness. In the sixth year of Tianjian (507 AD), Wu Jun, the magistrate of Shifeng County
陸咸夢僧三人謂咸曰。建安王感疾未瘳。能治剡縣石像必愈。咸經年稍忘。俄又遇僧謂曰。建安王事猶能憶否。僧忽然不見。咸大感悟。遂以白王。王即召定林寺僧祐律師。以金與之令任像事。天監十五年畢功。座高五丈。佛身十丈。像成之後王疾即瘳。初晉沙門曇光至剡山石室宴坐。有虎蟒造前。光為授戒而去。又有山神盛飾而來。光為說法。於是光建伽藍曰隱岳。同學于蘭復創寺其旁曰玄化。護又建剎曰石城。三寺鼎立(劉勰石像碑．高僧傳)。
陸倕
倕仕至尚書吏部郎中。與兄僚佐並有美名。號三陸。天監初。與劉孝綽等為龍門之遊。嘗撰志法師塔銘。略曰。法師自說姓朱名寶誌。混跡亂詞。居無常所。衣服飲食舛駁不恒。宋泰始中出入鐘山。往來都邑。未知其殊異。宋齊之交稍顯靈蹟。被髮徒跣負杖挾鏡。或徴索酒餚。或數日不食。修短安危多所發擿。於是聲馳遠近。競設祀供。其所居地士民成群。齊武帝謂其誑耀。收付建康獄。防守幽固。而旦日仍見遊行市道。居肆咸驚傳以相告。縣即搜求而猶在員戶。其夜又語獄吏。門外有兩輿食來。汝可取之。既而文慧太子文宣王修供食。事聞武帝。深用悔服。迎入內苑。厚加尊遇。中大同丙寅十二月六日中夜化于華林園之佛堂。銘曰。欲化毗城。金粟
【現代漢語翻譯】 現代漢語譯本： 陸咸和一位僧人，還有一位夢中的僧人，三人在一起。夢中的僧人對陸咸說：『建安王（南朝梁的封國）身患疾病，久未痊癒，如果能修繕剡縣（今浙江嵊州）的石像，他的病一定會好。』陸咸起初記在心裡，但過了一年就漸漸忘記了。不久后，他又遇到那位僧人，僧人問他說：『建安王的事情你還記得嗎？』僧人說完忽然不見了。陸咸因此深受感悟，於是將此事稟告了建安王。建安王立即召來定林寺的僧祐律師，給了他金錢，讓他負責修繕石像的事情。天監十五年（516年）完工。佛像的底座高五丈，佛身高達十丈。石像建成之後，建安王的疾病立刻痊癒了。當初，晉朝的沙門（出家修道者）曇光來到剡山石室靜坐修行。有老虎和蟒蛇來到他面前，曇光為它們授戒，然後它們就離開了。後來又有山神盛裝而來，曇光為山神說法。於是曇光建造了伽藍（寺廟），命名為隱岳。他的同學于蘭在隱岳寺旁又建立了一座寺廟，命名為玄化。護法又建造了一座寺廟，命名為石城。這三座寺廟鼎足而立。（劉勰《石像碑》．《高僧傳》）
陸倕 陸倕官至尚書吏部郎中。他和他的哥哥陸僚佐都很有名聲，被稱為『三陸』。天監初年（502年），他和劉孝綽等人一起在龍門遊玩。曾經撰寫了志法師的塔銘，內容大致是：法師自己說他姓朱，名寶誌。他混跡于混亂的言語之中，居無定所，衣著飲食不合常規。宋泰始年間（465-471年）出入于鐘山，往來於都邑，當時人們不知道他的特殊之處。宋齊交替之際，他逐漸顯現出靈異的跡象。他披散著頭髮，赤著腳，拿著枴杖，挾著鏡子。有時向人索要酒菜，有時幾天不吃東西。對於人們的壽命長短、安危禍福，他大多能預先說中。於是他的名聲傳遍遠近，人們爭相設壇祭祀供養他。他所居住的地方，士人和百姓成群結隊地聚集。齊武帝認為他是用妖言來迷惑眾人，將他抓捕關押在建康（今南京）的監獄裡，嚴加防守。但是第二天人們仍然在**市集上看到他。街市上的人們都驚奇地互相傳說這件事。官府立即搜查監獄，發現他仍然在獄中。當天晚上，寶誌又對獄吏說：『門外有兩輛車送食物來，你可以去取。』不久，文慧太子（蕭長懋）、文宣王（蕭子良）派人送來食物。這件事傳到齊武帝那裡，他非常後悔，於是將寶誌迎入內苑，給予優厚的待遇。中大同元年丙寅（546年）十二月六日半夜，寶誌在華林園的佛堂圓寂。銘文說：『想要教化毗舍離城，如同金粟如來降世。』
【English Translation】 English version: Lu Xian, a monk, and a monk in a dream were together. The monk in the dream said to Lu Xian, 'King Jian'an (a fiefdom in the Liang Dynasty of the Southern Dynasties) is suffering from an illness that has not healed for a long time. If the stone statue in Shan County (now Shengzhou, Zhejiang) can be repaired, his illness will surely be cured.' Lu Xian initially kept it in mind, but after a year, he gradually forgot about it. Not long after, he met the monk again, who asked him, 'Do you still remember the matter of King Jian'an?' After the monk finished speaking, he suddenly disappeared. Lu Xian was deeply moved by this, so he reported the matter to King Jian'an. King Jian'an immediately summoned the Vinaya Master Sengyou from Dinglin Temple, gave him money, and put him in charge of repairing the stone statue. It was completed in the fifteenth year of the Tianjian era (516 AD). The base of the Buddha statue was five zhang high, and the Buddha's body was ten zhang high. After the stone statue was completed, King Jian'an's illness was immediately cured. Initially, the Shramana (ordained ascetic) Tan Guang of the Jin Dynasty came to the stone chamber of Shan Mountain to meditate. Tigers and pythons came before him, and Tan Guang gave them precepts, and then they left. Later, a mountain god came in full dress, and Tan Guang preached the Dharma to the mountain god. So Tan Guang built a Sangharama (monastery), named Yin Yue. His classmate Yu Lan created another temple next to Yin Yue Temple, named Xuan Hua. Dharma protector built another temple, named Shi Cheng. These three temples stood like a tripod. (Liu Xie's 'Stone Statue Stele' . 'Biographies of Eminent Monks')
Lu Chui Lu Chui served as the Director of the Personnel Department of the Ministry of Personnel. He and his brother Lu Liao Zuo were both famous and were known as the 'Three Lus'. At the beginning of the Tianjian era (502 AD), he and Liu Xiao Chuo and others traveled in Longmen. He once wrote the inscription for the pagoda of Dharma Master Zhi, which roughly said: The Dharma Master himself said that his surname was Zhu and his name was Baozhi. He mingled in chaotic words and had no fixed abode. His clothes and food were unconventional. During the Tai Shi period of the Song Dynasty (465-471 AD), he entered and exited Zhongshan and traveled to the capital, but people did not know his specialness at that time. At the turn of the Song and Qi dynasties, he gradually showed miraculous signs. He wore his hair loose, walked barefoot, carried a cane, and carried a mirror. Sometimes he asked people for wine and food, and sometimes he did not eat for several days. He could often predict people's lifespan, safety, and misfortune. Therefore, his reputation spread far and wide, and people competed to set up altars to worship and make offerings to him. Where he lived, scholars and commoners gathered in groups. Emperor Wu of Qi believed that he was using demonic words to confuse the public, so he arrested him and imprisoned him in the Jiankang (now Nanjing) prison, under strict guard. But the next day, people still saw him in the ** market. The people in the market were surprised and told each other about it. The government immediately searched the prison and found that he was still in prison. That night, Baozhi said to the jailer again, 'There are two carts of food coming outside the door, you can go and get them.' Soon, Prince Wenhui (Xiao Changmao) and Prince Wenxuan (Xiao Ziliang) sent people to deliver food. When this matter was reported to Emperor Wu of Qi, he regretted it very much, so he welcomed Baozhi into the inner garden and gave him generous treatment. In the middle of the night on the sixth day of the twelfth month of the first year of Zhong Datong Bingyin (546 AD), Baozhi passed away in the Buddha hall of Hualin Garden. The inscription says: 'Wanting to transform the city of Vaishali is like the descent of the Golden粟 Tathagata.'
降靈。將賓逾國。玉女託生。屈體申教。顯用藏名。猗與大士。權跡帝京。緒胄莫詳。邑居罕見。譬彼涌出。猶如空現。哀茲景象。愍此風電。將導舟梁。假我方便。言無成則。服匪恒倫。或標異眾。乍顯同人。坐亡立在。析體分神。有敦有化。無跡無津。形煩心寂。外荒內辨。觀往測來。睹微知顯。動足墻立。發言風偃。徒識靈奇。莫究深淺。業窮難紹。因謝弗援。慧云晝歇。慈燈夜昏。金棺未毀。合窟方存。吁嗟冥默。歸此玄門。
傅翕
翕。字玄風。義烏人。以齊明帝建武四年五月八日生傅宣慈家。娶劉氏。生子曰普建．普成。西域沙門嵩頭陀命翕臨水觀影。乃見圓光寶蓋。翕笑而悟。乃至義烏松山結庵雙梼樹間。自號雙林當來下生善慧大士。令弟子奉書詣闕。稱武帝為國主救世菩薩。詔報曰。大士為度眾生。欲來隨意。帝預來鎖門以觀其意。大士袖出木槌。一扣諸門盡開。乃見帝于善言殿。謁者贊不拜。直上御榻對語。設齋食竟。出鐘山。坐定林松下。大士東歸建寺寫經。三至京師。以度道俗不可數計。大士一日披衲頂冠靸履見上。上問曰是僧耶。大士以手指冠。是道耶。以手指履。是俗耶。以手指衲衣。大士于山中行道。常見七佛在前。維摩在後。唯釋迦常與大士語。大士示寂七日。縣令陳鐘
【現代漢語翻譯】 現代漢語譯本： 降靈。將要到賓逾國去。（玉女）託生降世。委屈自己來宣揚教義。顯現神通卻隱藏名聲。偉大啊，這位大士（菩薩的別稱）。爲了方便教化，權且在帝都顯現事蹟。他的祖先世系無法詳細考證，居住的地方也很少有人知道。就像（泉水）涌出地面，又像（閃電）在空中顯現一樣。可悲這景象，可嘆這如風如電的世事。將要引導眾生渡過苦海，請允許我使用方便法門。言語沒有固定的規則，服飾也不遵循常理。有時標新立異，有時又與常人無異。坐著的時候如同已經去世，站立的時候又如同活著。將身體分解成無數化身，教化眾生，不留下任何痕跡。外表看起來很散漫，內心卻很清凈。能觀察過去，預測未來，看到細微之處，就能知道顯著的結果。動動腳就能讓墻壁豎立起來，說句話就能讓風停止吹動。人們只知道他的靈異，卻無法探究他的深淺。他的事業深奧難懂，難以繼承，所以推辭不接受幫助。他的智慧之光在白天也熄滅了，慈悲之燈在夜晚也昏暗了。裝殮他的金棺還沒有被毀壞，安葬他的墓穴依然存在。唉，多麼寂靜啊，（他）歸於這玄妙的法門。
傅翕（497-569）
傅翕，字玄風，義烏（地名）人。于齊明帝建武四年（497）五月八日出生在傅宣慈家。娶劉氏為妻，生了兩個兒子，名叫普建和普成。西域沙門（出家人）嵩頭陀讓傅翕到水邊觀看自己的影子，（傅翕）看到了圓光寶蓋。傅翕笑著醒悟了。於是到義烏松山結庵，住在兩棵梼樹之間。自號雙林當來下生善慧大士。讓弟子奉書到朝廷，稱梁武帝（蕭衍，502-549在位）為國主救世菩薩。梁武帝下詔回覆說：『大士爲了度化眾生，想來就來吧。』梁武帝事先鎖上宮門，想看看他有什麼本事。大士從袖子里拿出木槌，一敲，所有的門都開了。於是（傅翕）在善言殿見到了梁武帝。謁者（負責通報引見的人）請（傅翕）行禮，（傅翕）不拜，直接走上御榻與梁武帝對話。齋飯完畢后，（傅翕）離開京城，在鐘山定林寺的松樹下打坐。大士東歸后，建造寺廟，抄寫佛經。三次來到京城，度化的僧人和俗人不可計數。大士有一天披著袈裟，戴著帽子，穿著鞋子去見梁武帝。梁武帝問：『你是僧人嗎？』大士指了指帽子。『是道士嗎？』大士指了指鞋子。『是俗人嗎？』大士指了指袈裟。大士在山中修行的時候，經常看到七佛在前面，維摩詰（居士，佛教在家修行者）在後面，只有釋迦牟尼佛經常和大士說話。大士去世七天後，縣令陳鐘...
【English Translation】 English version: Descent of the Spirit. About to go to the state of Binyu. A jade maiden is conceived. Humbly manifesting the teachings. Revealing the function while concealing the name. Oh, great is this Bodhisattva (a term for a Bodhisattva). Expediently appearing in the imperial capital. The lineage of his ancestors cannot be examined in detail, and his residence is rarely seen. Like a spring gushing forth, like lightning appearing in the sky. Grieving at this sight, lamenting this wind and lightning. About to guide beings across the sea of suffering, allow me to use expedient means. Words have no fixed rules, and clothing does not follow the norm. Sometimes standing out from the crowd, sometimes appearing the same as others. Sitting as if dead, standing as if alive. Decomposing the body into countless incarnations, teaching and transforming beings without leaving any trace. The form is troubled, but the mind is tranquil. Outwardly unrefined, inwardly discerning. Observing the past and predicting the future, seeing the subtle and knowing the obvious. Moving a foot and a wall stands, speaking a word and the wind ceases. People only know his spiritual wonders, but cannot fathom his depths. His karma is profound and difficult to inherit, so he declines to accept assistance. The cloud of wisdom ceases during the day, and the lamp of compassion dims at night. The golden coffin has not yet been destroyed, and the cave where he is buried still exists. Alas, how silent, returning to this profound gate.
Fu Xi (497-569)
Fu Xi, styled Xuanfeng, was a native of Yiwu (place name). He was born on the eighth day of the fifth month of the fourth year of the Jianwu era of Emperor Ming of the Qi dynasty (497) in the family of Fu Xuanci. He married Liu and had two sons named Pujian and Pucheng. The Western Region (Central Asia) śramaṇa (monk) Song Toutuo instructed Fu Xi to look at his reflection in the water, and he saw a halo of light. Fu Xi laughed and awakened. Thereupon, he built a hermitage on Song Mountain in Yiwu, living between two Táo trees. He called himself the Good Wisdom Great Scholar who will be born in the future in the Shuanglin (Double Grove). He instructed his disciples to present a letter to the court, calling Emperor Wu of Liang (Xiao Yan, reigned 502-549) the World-Saving Bodhisattva of the nation. Emperor Wu of Liang issued an edict in response, saying, 'If the Great Scholar wishes to come to save beings, let him come.' Emperor Wu of Liang locked the palace gates in advance, wanting to see what abilities he had. The Great Scholar took out a wooden mallet from his sleeve, and with one knock, all the gates opened. Thereupon, (Fu Xi) met Emperor Wu of Liang in the Shanyan Hall. The usher (the person responsible for announcing and introducing guests) asked (Fu Xi) to perform the ritual greeting, but (Fu Xi) did not bow, and went straight to the imperial couch to converse with Emperor Wu of Liang. After the vegetarian meal, (Fu Xi) left the capital and sat in meditation under a pine tree at Dinglin Temple on Zhong Mountain. After returning east, the Great Scholar built temples and copied Buddhist scriptures. He came to the capital three times, and the number of monks and laypeople he converted was countless. One day, the Great Scholar, wearing a kasaya (Buddhist robe), a hat, and sandals, went to see Emperor Wu of Liang. Emperor Wu of Liang asked, 'Are you a monk?' The Great Scholar pointed to his hat. 'Are you a Daoist?' The Great Scholar pointed to his sandals. 'Are you a layman?' The Great Scholar pointed to his kasaya. When the Great Scholar practiced in the mountains, he often saw the Seven Buddhas in front, and Vimalakirti (a lay Buddhist practitioner) behind, and only Shakyamuni Buddha often spoke with the Great Scholar. Seven days after the Great Scholar passed away, the county magistrate Chen Zhong...
耆來禮敬。傳香之次猶反掌眾香。舉眾驚異。來徐陵撰碑山中。大士嘗著心王銘行世(本傳)。
劉勰
勰。字彥和。東菀人。為通事舍人。昭明重之。凡寺塔碑碣皆其所述。是年表求出家。賜名慧地。有文心雕龍五十篇。論古今文體(南史)。
何點 胤
點。字子晰。偃之子。尚之之孫。點明目秀眉容貌方雅。不以門戶自矜。菜食不飲酒。宋泰始末徴為太子洗馬。齊初累徴中書侍郎。並不就。梁武帝與點有舊。徴為侍中。亦不起。與陳郡謝淪．吳國張融．會稽孔德璋為莫逆友。點門世信佛。弟胤。字子季。仕齊為建安太中。遷尚書令。入鐘山定林寺聽講內典。其業皆通。胤以會稽山多靈異。往游焉。居若耶山雲門寺。二兄求點並從棲遁。世號點為大山。胤為小山。求為東山。曰何氏三高。胤乃移還吳。至虎丘西寺講經論學。常禁殺。有虞人逐鹿。鹿徑趨胤所伏而不動。又有異鳥如鶴集講堂馴狎。點胤並建大義。申明佛法(南史)。
沈約
約。字休文。吳郡武康人。不飲酒。少嗜慾。居處儉素。立宅郊阜。嘗為郊居賦以序其事。仕至尚書僕射。謚曰隱。嘗著懺悔文。略曰。弟子沈約。稽首上白諸佛眾聖。約自今生以前。至於無始。罪業參差。固非詞像所算。識昧往緣。莫由
【現代漢語翻譯】 現代漢語譯本： 耆來（僧人名）禮敬。傳遞香的時候，就像翻轉手掌一樣迅速地傳遞了眾多的香。引起了眾人的驚異。徐陵撰寫碑文時來到山中。大士（指菩薩）曾經創作《心王銘》流傳於世（見本傳）。
劉勰（人名）
劉勰，字彥和，東莞人。擔任通事舍人。昭明太子很器重他。寺廟塔的碑文大多由他撰寫。在這一年，他上表請求出家，被賜名為慧地。著有《文心雕龍》五十篇，評論古今文體（見《南史》）。
何點（人名） 胤（人名）
何點，字子晰，是何偃的兒子，何尚之的孫子。何點容貌俊美，眉目清秀，不因為出身名門而自傲。吃素不喝酒。南朝宋泰始年間（465-471年）被徵召為太子洗馬，齊朝初年多次被徵召為中書侍郎，都沒有就任。梁武帝與何點有舊交，徵召他為侍中，也沒有應允。與陳郡的謝淪、吳國的張融、會稽的孔德璋是至交好友。何點一家世代信奉佛教。他的弟弟何胤，字子季，在齊朝做官，擔任建安太中，后陞遷為尚書令。進入鐘山的定林寺聽講佛經，對佛學精通。何胤認為會稽山有很多靈異之處，就前往遊覽。居住在若耶山的雲門寺。他的兩個哥哥何求、何點都跟隨他隱居。世人稱何點為大山，何胤為小山，何求為東山，合稱何氏三高。何胤後來遷回吳地，在虎丘西寺講經論學，經常禁止殺生。有虞人追逐鹿，鹿徑直跑到何胤所在的地方，伏在他身邊不動。還有奇異的鳥像鶴一樣聚集在講堂，非常馴服。何點、何胤都建立了大義，闡明佛法（見《南史》）。
沈約（人名）
沈約，字休文，吳郡武康人。不喝酒，很少有嗜慾，生活儉樸。在郊外的山丘上建造住宅，曾經作《郊居賦》來敘述這件事。做官做到尚書僕射，死後謚號為隱。曾經寫過《懺悔文》，大略是說：『弟子沈約，稽首上告諸佛眾聖。我沈約從今生以前，直到無始以來，所犯的罪業繁多複雜，實在不是言語所能計算的。因為認識不清而造成的過往因緣，無法得知。』
【English Translation】 English version: Qilai (a monk's name) paid homage. The passing of incense was as swift as turning over one's palm, passing numerous incenses. This caused astonishment among the crowd. Xu Ling came to the mountain to compose an inscription. The Great Being (referring to a Bodhisattva) once composed the 'Inscription on the King of Mind' which circulated in the world (as seen in his biography).
Liu Xie (person's name)
Liu Xie, courtesy name Yanhe, was from Dongguan. He served as a Secretary of Transmission. Prince Zhaoming highly valued him. Most of the inscriptions for temples and pagodas were written by him. In this year, he submitted a memorial requesting to become a monk and was given the name Huidi. He authored 'The Literary Mind and the Carving of Dragons' in fifty chapters, discussing ancient and modern literary styles (see 'History of the Southern Dynasties').
He Dian (person's name) Yin (person's name)
He Dian, courtesy name Zixi, was the son of He Yan and the grandson of He Shangzhi. He Dian had a handsome appearance with bright eyes and refined features, and he did not boast because of his noble background. He was a vegetarian and did not drink alcohol. During the Tai Shi period (465-471 AD) of the Song Dynasty, he was summoned to be the Crown Prince's Groom, and at the beginning of the Qi Dynasty, he was repeatedly summoned to be a Palace Attendant, but he did not accept either position. Emperor Wu of the Liang Dynasty had an old friendship with He Dian and summoned him to be an Attendant, but he still did not accept. He was close friends with Xie Lun of Chen Commandery, Zhang Rong of Wu State, and Kong Dezhang of Kuaiji. He Dian's family had believed in Buddhism for generations. His younger brother, He Yin, courtesy name Ziji, served as the Grand Master of Jian'an in the Qi Dynasty and was later promoted to Minister of the Imperial Secretariat. He entered Dinglin Temple on Zhongshan Mountain to listen to lectures on Buddhist scriptures and was proficient in all of them. He Yin believed that Kuaiji Mountain had many spiritual wonders, so he went to visit it. He resided in Yunmen Temple on Ruoye Mountain. His two elder brothers, He Qiu and He Dian, both followed him into seclusion. People called He Dian Great Mountain, He Yin Small Mountain, and He Qiu East Mountain, collectively known as the Three Highs of the He family. He Yin later moved back to Wu and lectured on scriptures and studied at the West Temple of Tiger Hill, often prohibiting killing. A hunter was chasing a deer, and the deer ran straight to where He Yin was and lay down beside him without moving. There were also strange birds like cranes gathering in the lecture hall, very tame. He Dian and He Yin both established great righteousness and elucidated the Buddha Dharma (see 'History of the Southern Dynasties').
Shen Yue (person's name)
Shen Yue, courtesy name Xiuwen, was from Wukang in Wu Commandery. He did not drink alcohol and had few desires, living a frugal life. He built a residence on a hill in the suburbs and once wrote 'Rhapsody on Suburban Living' to describe it. He served as Minister of the Imperial Secretariat and was posthumously given the title Hidden. He once wrote a 'Confession,' which roughly said: 'Disciple Shen Yue, bowing and reporting to all Buddhas and Saints. I, Shen Yue, from this life before, until beginningless time, the sins committed are numerous and complex, truly beyond what words can calculate. Because of unclear understanding, the past causes and conditions cannot be known.'
證舉。爰始成童。有心嗜慾。不識慈悲。莫辨罪報。又追尋少年。血氣方壯。習累所纏。遷怒過直。厲色嚴聲。終朝紛擾。薄暮不休。前念甫謝。后念復興。尺波不息。寸陰驟往。愧悔攢心。罔知云厝。今於十方三世諸佛前。現在眾僧大眾前。誓心克己。追自悔責。又著中食論一卷。謂一則勢利滎名。二則妖妍靡曼。三則甘旨肥濃。皆使心神昏惑不能得道。故聖人禁此三事。有千僧會愿文．慈悲論．禮佛愿疏．捨身等文(弘明集)。
陶弘景
弘景。字通明。秣陵人。母霍氏。夢兩天人手執香爐來至其家。已而有娠。生弘景。宋末為諸王侍讀。齊永明中脫朝服掛神武門。上表辭祿。止句容句曲山華陽洞天。號華陽真人。與梁武有舊。國家每有大事無不諮詢。時謂山中宰相。年八十五無病而逝。謚貞白先生。嘗建菩提白塔於三茅山。又夢佛授記名勝力菩薩。乃詣酂縣阿育王塔自誓受五大戒。臨終不用沐浴。以大袈裟覆衾上蒙手足。弟子遵之。弘景撰書曰。真誥有云。清虛裴真人有弟子三十四人。其十八人學佛道。紫陽周真人弟子十五人四人解佛法。桐柏山王子喬弟子廿五人。八人學習佛法(梁書並三武論)。
阮孝緒
孝緒。陳留人。年十三通五經。十六丁家難。終喪入鐘山聽講。嘗以鹿林為
【現代漢語翻譯】 現代漢語譯本： 證舉。追溯我剛成年時，心中充滿嗜慾，不懂得慈悲，不能辨別罪惡的報應。又回想少年時期，血氣方剛，被各種習氣纏繞，常常遷怒於人，過於直率。總是厲聲嚴色，終日紛擾，從早到晚不得安寧。前一個念頭剛消失，后一個念頭又興起，像水波一樣不停歇，時間飛逝。愧疚和後悔涌上心頭，不知如何是好。現在我在十方三世諸佛前，在現在的眾僧大眾前，發誓克制自己，追溯並懺悔自己的過錯。又寫了《中食論》一卷，認為一是追求權勢名利，二是沉迷妖艷柔媚，三是貪圖美味佳餚，都會使心神昏亂，不能得道。所以聖人禁止這三件事。還有《千僧會愿文》、《慈悲論》、《禮佛愿疏》、《捨身》等文章（出自《弘明集》）。
陶弘景
陶弘景，字通明，是秣陵人。他的母親霍氏，夢見兩個天人手執香爐來到家中，不久就懷孕了，生下了陶弘景。在南朝宋末年，他擔任諸王的侍讀。在南朝齊永明（483-493）年間，他脫下朝服掛在神武門上，上表辭官，隱居在句容句曲山的華陽洞天，自號華陽真人。他和梁武帝有舊交，國家每有大事，梁武帝都會向他諮詢，當時人們稱他為山中宰相。八十五歲時無疾而終，謚號貞白先生。他曾經在三茅山建造菩提白塔，又夢見佛陀授記他為勝力菩薩。於是前往酂縣阿育王塔前，發誓受五大戒。臨終時不用沐浴，用大袈裟覆蓋在被子上，矇住手腳，他的弟子們都遵照他的遺願。陶弘景撰寫的《真誥》中說，清虛裴真人有弟子三十四人，其中十八人學習佛道；紫陽周真人有弟子十五人，其中四人瞭解佛法；桐柏山王子喬有弟子二十五人，其中八人學習佛法（出自《梁書》和《三武論》）。
阮孝緒
阮孝緒，是陳留人。十三歲時通曉五經，十六歲時遭遇家難，在守喪結束后前往鐘山聽講。他曾經把鹿林寺作為
【English Translation】 English version: Testimony. Tracing back to when I first became an adult, my heart was filled with desires, I did not understand compassion, and I could not distinguish the retribution for sins. Recalling my youth, my blood and energy were strong, but I was entangled by various habits, often venting anger and being overly direct. Always with stern expressions and harsh words, there was constant turmoil from morning till night. As soon as one thought disappeared, another arose, like waves that never cease, and time flew by. Shame and regret welled up in my heart, and I did not know what to do. Now, before all the Buddhas of the ten directions and three times, and before the present assembly of monks and laity, I vow to restrain myself, trace back and repent of my faults. I have also written a volume of 'Treatise on Midday Meal', believing that the pursuit of power and fame, the indulgence in seductive beauty, and the craving for delicious food all confuse the mind and prevent one from attaining the Dao. Therefore, the sages forbid these three things. There are also writings such as 'Vows for the Thousand Monks Assembly', 'Treatise on Compassion', 'Vows for Prostrating to the Buddha', and 'Self-Sacrifice' (from 'Hongming Ji').
Tao Hongjing
Tao Hongjing, styled Tongming, was a native of Moling. His mother, Lady Huo, dreamed of two celestial beings holding incense burners coming to her home, and soon after she became pregnant and gave birth to Tao Hongjing. At the end of the Southern Song Dynasty (420-479), he served as a tutor to the princes. During the Yongming period (483-493) of the Southern Qi Dynasty, he took off his court attire and hung it on the Shenwu Gate, submitting a memorial to resign from office. He retired to Huayang Grotto-heaven in Jurong's Gouqu Mountain, calling himself the Huayang Perfected Person. He had an old friendship with Emperor Wu of the Liang Dynasty (502-549), and the emperor would consult him on every major national affair, so he was called the 'Prime Minister in the Mountains'. He passed away at the age of eighty-five without illness and was posthumously named 'Mr. Zhenbai'. He once built a Bodhi White Pagoda on Mount Sanmao and dreamed that the Buddha prophesied that he was the 'Victorious Power Bodhisattva'. Thereupon, he went to the Ashoka Pagoda in Zan County and vowed to receive the five major precepts. At the time of his death, he did not bathe but covered his body with a large kasaya (袈裟, monastic robe) over the quilt, covering his hands and feet. His disciples followed his wishes. Tao Hongjing wrote in the 'Zhengao' that the Pure Vacuity Perfected Person Pei had thirty-four disciples, eighteen of whom studied the Buddhist path; the Purple Yang Perfected Person Zhou had fifteen disciples, four of whom understood the Buddhist Dharma; Prince Qiao of Mount Tongbai had twenty-five disciples, eight of whom studied the Buddhist Dharma (from 'Book of Liang' and 'Treatise on the Three Wu').
Ruan Xiaoxu
Ruan Xiaoxu was a native of Chenliu. At the age of thirteen, he was proficient in the Five Classics. At the age of sixteen, he encountered family misfortune. After completing the mourning period, he went to Zhongshan to listen to lectures. He once used the Deer Forest Temple (鹿林寺, Lulin Temple) as
精舍。環以林池杜絕交遊。世罕得見。唯與裴子野交好。既卒。門人謚曰文貞處士。嘗擬劉歆七略。遂著七錄。載內外圖書。其六曰佛法錄(南史)。
庾詵
詵。字彥寶。新野人。幼聰警。通經史。性嗜林泉。蔬食布衣不治生業。武帝起兵詔為平西府記室。普通間詔為黃門侍郎。皆不就。晚年遵釋教。宅內建道場。六時禮誦。忽于夜后見一道人自稱願公。呼詵為上行先生。授香而去。后四年。愿公復來云。不可久住。言終而亡。舉室咸聞空中唱上行先生已生阿彌陀佛國矣。武帝敬之。稱貞節先生(南史)。
到溉
溉。字茂灌。到彥之曾孫。為吏部尚書。家居蔬食。虛室草床。旁無姬侍。朝夕從僧禮誦。武帝為月致三凈饌。所得俸祿皆充蔣山二寺。及卒。顏色如生。屈二指而逝(梁史)。
江淹
淹。字文通。齊武帝朝除侍郎。天監中遷金紫光祿大夫。封醴陵侯。著無為論。略曰。有奕葉公子造無為先生之門問曰。先生智德光融。道義清遠。無學不窺。無事不達。至如釋迦三藏之典。李君道德之書。宣尼六藝之文。百氏兼該之術。實萬古之師範。一時之高士。先生乃嘉遁卷跡養德不仕。實縉紳之所鄙。先生笑而應之曰。吾聞大人降跡廣樹慈悲。破生死之樊籠。登涅槃之彼岸。
【現代漢語翻譯】 現代漢語譯本 精舍：環繞著樹林和池塘，斷絕與外界的交往，世人很少能見到他，只與裴子野交好。裴子野去世后，他的門人追諡他為文貞處士。他曾經模仿劉歆的《七略》，於是撰寫了《七錄》，記載了內外圖書，其中的第六部分是《佛法錄》（《南史》）。
庾詵（Yǔ Shēn）： 庾詵，字彥寶，新野人。從小就聰明機警，通曉經史。天性喜愛林泉，吃素食，穿布衣，不經營產業。梁武帝起兵時，詔令他擔任平西府記室，普通年間（520-527）詔令他擔任黃門侍郎，他都沒有就任。晚年信奉佛教，在宅內建造道場，每天六時禮拜誦經。忽然在夜裡見到一位道人，自稱是愿公，稱呼庾詵為上行先生，授給他香就離開了。四年後，愿公又來了，說：『不可久住。』說完就去世了。全家人都聽到空中唱道：『上行先生已經往生阿彌陀佛國了。』梁武帝敬重他，稱他為貞節先生（《南史》）。
到溉（Dào Gài）： 到溉，字茂灌，是到彥之的曾孫。擔任吏部尚書。在家吃素食，住在簡陋的房屋，睡在草蓆上，身邊沒有姬妾侍奉。早晚跟隨僧人禮拜誦經。梁武帝每月為他提供三凈饌。他所得的俸祿都用來供養蔣山的兩座寺廟。去世時，臉色如生，屈起兩根手指而逝（《梁史》）。
江淹（Jiāng Yān）： 江淹，字文通。在齊武帝朝擔任侍郎，天監年間（502-519）陞遷為金紫光祿大夫，封為醴陵侯。撰寫了《無為論》，大意是：有位顯貴的公子來到無為先生的門前問道：『先生的智慧和德行光輝融洽，道義清高深遠，沒有學問不探究，沒有事情不通達。至於釋迦（釋迦牟尼，佛教創始人）三藏的經典，李君（老子，道家創始人）的道德之書，宣尼（孔子，儒家創始人）六藝的文章，以及百家的各種技藝，實在是萬古的師範，一時的高士。先生您卻隱居遁世，修養德行而不做官，實在是士大夫所鄙視的。』先生笑著回答說：『我聽說大人降臨世間，廣泛地樹立慈悲之心，打破生死輪迴的牢籠，登上涅槃的彼岸。
【English Translation】 English version He lived in a secluded residence surrounded by forests and ponds, cutting off social interactions. He was rarely seen by the world, maintaining close friendship only with Pei Ziye. After Pei Ziye's death, his disciples posthumously honored him as 'Wen Zhen Hermit'. He once imitated Liu Xin's 'Seven Summaries', and subsequently wrote the 'Seven Records', which documented both internal and external books, with the sixth section being the 'Buddhist Dharma Record' (from the 'History of the Southern Dynasties').
Yu Shen: Yu Shen, courtesy name Yanbao, was a native of Xinye. He was intelligent and perceptive from a young age, well-versed in classics and history. He had a natural fondness for forests and springs, ate vegetarian food, wore cloth garments, and did not engage in managing property. When Emperor Wu of Liang raised an army, he was summoned to serve as a secretary in the Pingxi General's office. During the Putong era (520-527), he was summoned to serve as a Yellow Gate Attendant, but he declined both positions. In his later years, he followed Buddhist teachings, building a Daog場 (Dharma practice place) in his residence, where he performed rituals and chanted scriptures six times a day. Suddenly, one night, he saw a Daoist priest who claimed to be Yuan Gong, addressing Yu Shen as 'Superior Practice Gentleman', and gave him incense before leaving. Four years later, Yuan Gong returned, saying, 'It is not possible to stay long.' After saying this, he passed away. The entire household heard a voice in the air chanting, 'Superior Practice Gentleman has been reborn in the Amitabha Buddha's land.' Emperor Wu of Liang respected him, calling him 'Virtuous and Honorable Gentleman' (from the 'History of the Southern Dynasties').
Dao Gai: Dao Gai, courtesy name Maoguan, was the great-grandson of Dao Yanzhi. He served as the Minister of Personnel. At home, he ate vegetarian food, lived in a simple room with a grass mat, and had no concubines or maids by his side. Morning and evening, he followed monks in performing rituals and chanting scriptures. Emperor Wu of Liang provided him with 'three pure meals' every month. All the salary he received was used to support the two temples on Jiang Mountain. When he passed away, his complexion remained lifelike, and he passed away with two fingers bent (from the 'History of the Liang Dynasty').
Jiang Yan: Jiang Yan, courtesy name Wentong. During the reign of Emperor Wu of Qi, he served as a Attendant. During the Tianjian era (502-519), he was promoted to Grand Master of Gold Purple Light Lu, and enfeoffed as the Marquis of Liling. He wrote the 'Treatise on Non-Action', which roughly stated: A noble young man came to the door of Master Non-Action and asked: 'Master, your wisdom and virtue are radiant and harmonious, your Dao and righteousness are pure and profound. There is no learning you do not explore, no matter you do not understand. As for the Tripitaka (Three Baskets of Wisdom) of Sakyamuni (Shìjiāmóuní, founder of Buddhism), the book of morality of Lord Li (Lǎozǐ, founder of Taoism), the articles of the Six Arts of Xuanni (Kǒngzǐ, Confucius, founder of Confucianism), and the techniques encompassing the hundred schools, they are truly the models for all ages and the eminent scholars of the time. Yet you, Master, live in seclusion, cultivating virtue without serving as an official, which is truly despised by the gentry.' The Master smiled and replied, 'I have heard that great men descend into the world to widely establish compassion, break the cage of birth and death, and ascend to the other shore of Nirvana.'
闡三乘以誘物。去諸相以歸真。有智者不見其去來。有心者莫知其終始。使得湛然常住。永絕殊途。無變無遷。長祛百慮。恬然養神。以安志為業。欲使自天祐之言無不利。舒捲隨取。進退自然。遁逸無悶。幽居永貞。亦何榮乎。亦何鄙乎。子其得之吾何失之。公子恧然逡巡而退(弘明集)。
何敬叔
敬叔。東海人。仕梁為長城令。清廉不受禮遺。夏節至。忽榜門受餉。數日中得米一千斛。悉以代貧人輸徂。嘗得栴檀製爲佛像。而無圓光。因夢沙門杖錫來曰。何家有桐盾可求。翌日買之。何曰。君胡得知。敬叔以夢告。何氏驚喜。遂與之(南史並感通錄)。
後梁
都江陵。三主。三十三年。
宣帝
帝諱察。昭明太子第三子。即位改元大定。召僧遷為荊州大僧正。帝初封岳陽王。嘗鎮越州。重修磚木二塔。先是沙門曇彥與許詢同造此塔。未就而詢亡。至是彥年百二十歲。預告門人曰。許玄度來也。察至鎮。便詣寺訪塔。彥出召之曰。許玄度來何暮。昔日浮圖今如故。彥遂以三昧力加之。察即悟前身為許玄度也。乃增廣其故宇。為母寶林夫人祈福。故號寶林寺(寺記並釋監)。
明帝
帝諱巋。即位改元天保。于荊州造天皇．陟屺．大明．寶光．四望等寺(辨正
【現代漢語翻譯】 現代漢語譯本： 用三重方法來誘導事物，去除各種表象以迴歸真理。有智慧的人不會執著於事物的來去，有心機的人無法知曉事物的終始。要使心境達到清澈寧靜的常住狀態，永遠斷絕不同的道路，沒有變化也沒有遷移，長久地消除各種憂慮，安靜地修養精神，以安定心志為事業。要使『自天祐之，言無不利』的說法應驗，舒展或收斂都隨心所欲，前進或後退都順其自然，即使隱遁也不會感到煩悶，幽靜地居住也能永遠保持貞節。又何必追求榮華富貴呢？又何必害怕被人輕視呢？您如果得到了這些，我又有什麼損失呢？』公子聽後感到慚愧，猶豫著退下了（出自《弘明集》）。
何敬叔
何敬叔是東海人，在梁朝做長城縣令，清廉不接受任何禮物。夏天節日到來時，忽然貼出告示說接受饋贈，幾天之內得到米一千斛，全部用來代替貧困的人繳納賦稅。曾經得到栴檀木，用來製作佛像，但是沒有圓光。於是夢見一位沙門拄著錫杖來說：『何家有桐木盾牌可以求取。』第二天買到了。何敬叔問：『您怎麼知道的？』買盾牌的人把夢告訴了他，何氏感到驚喜，於是把盾牌給了他（出自《南史》和《感通錄》）。
後梁
都城在江陵。經歷了三位君主，共三十三年。
宣帝
宣帝名察（513-562），是昭明太子蕭統的第三個兒子。即位后改年號為大定（555-562）。召見僧遷擔任荊州大僧正。宣帝最初被封為岳陽王，曾經鎮守越州，重新修建了磚塔和木塔。此前，沙門曇彥與許詢共同建造此塔，還沒有完成許詢就去世了。到這時，曇彥已經一百二十歲，預先告訴門人說：『許玄度來了。』蕭察到達鎮守地，就到寺廟拜訪塔。曇彥出來招呼他說：『許玄度來得太晚了。昔日的浮屠，如今還是老樣子。』曇彥於是用三昧的力量加持他。蕭察立刻醒悟自己前世是許玄度。於是擴建了原來的寺廟，為母親寶林夫人祈福，所以寺廟號為寶林寺（出自《寺記》和《釋監》）。
明帝
明帝名巋（542-585），即位后改年號為天保（562-585）。在荊州建造了天皇寺、陟屺寺、大明寺、寶光寺、四望寺等寺廟（出自《辨正論》）。
【English Translation】 English version: To elucidate the three vehicles by enticing objects, to relinquish all appearances and return to the truth. The wise do not perceive coming or going, and the scheming cannot fathom the beginning or the end. It enables one to attain a state of serene and constant abiding, forever severing disparate paths, without change or migration, perpetually dispelling all anxieties, peacefully nourishing the spirit, and taking the settling of the will as one's occupation. It is to make the saying 'Heaven blesses, and nothing is unfavorable' come true, to expand or contract at will, to advance or retreat naturally, to be free from vexation even in seclusion, and to maintain eternal integrity in quiet dwelling. What glory is there to seek? What disgrace is there to fear? If you gain these, what do I lose?' The young lord, ashamed, hesitated and withdrew (from Hongming Ji).
He Jingshu
He Jingshu was a native of Donghai. He served in the Liang dynasty as the magistrate of Changcheng County. He was honest and did not accept gifts. When the summer festival arrived, he suddenly posted a notice at the gate to accept offerings. Within a few days, he received one thousand hu of rice, all of which he used to pay taxes for the poor. He once obtained sandalwood and made a Buddha statue, but it had no halo. Then he dreamed of a shramana (Buddhist monk) coming with a staff and saying, 'The He family has a paulownia shield that can be sought.' The next day, he bought it. He Jingshu asked, 'How did you know?' The buyer told him about the dream, and the He family was delighted and gave him the shield (from Nanshi and Gantong Lu).
Later Liang
The capital was in Jiangling. It lasted for three rulers, for a total of thirty-three years.
Emperor Xuan
Emperor Xuan's (Emperor Xuan of Western Liang) personal name was Cha (513-562). He was the third son of Crown Prince Zhaoming. Upon ascending the throne, he changed the era name to Dading (555-562). He summoned Monk Qian to serve as the Great Sengzheng (high-ranking monastic official) of Jingzhou. Emperor Xuan was initially enfeoffed as the Prince of Yueyang and once garrisoned Yuezhou. He rebuilt two pagodas, one brick and one wooden. Previously, the shramana Tanyan and Xu Xun had jointly built this pagoda, but Xu Xun died before it was completed. At this time, Tanyan was one hundred and twenty years old and foretold to his disciples, 'Xu Xuandu is coming.' When Xiao Cha arrived at the garrison, he visited the temple to see the pagoda. Tanyan came out and greeted him, saying, 'Xu Xuandu has come too late. The stupa (Buddhist shrine) of the past remains as it was.' Tanyan then blessed him with the power of samadhi (state of meditative consciousness). Xiao Cha immediately realized that his previous life was Xu Xuandu. He then expanded the original temple to pray for blessings for his mother, Lady Baolin, hence the temple was named Baolin Temple (from Temple Records and Shi Jian).
Emperor Ming
Emperor Ming's (Emperor Ming of Western Liang) personal name was Kui (542-585). Upon ascending the throne, he changed the era name to Tianbao (562-585). He built the Tianhuang Temple, Zhiqi Temple, Daming Temple, Baoguang Temple, and Siwang Temple in Jingzhou (from Bian Zheng Lun).
錄)。
佛法金湯編卷第四
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第五
會稽沙門 心泰 編
天臺沙門 真清 閱
陳
都建康。起武帝丁丑。盡後主己酉。凡五主。三十三年。
武帝
帝諱霸先。字興國。姓陳。吳興長興人。其本甚微。自雲漢太丘長寔之後。永定元年。詔迎佛牙于杜姥宅。設四部無遮大會。二年。于楊州造東安．興皇．天宮等寺。五月。帝幸大莊嚴寺舍身。翌日表請還宮。設會供僧佈施放生。金陵七百餘寺侯景焚蕩幾盡。帝悉令修復。翻經講道。詔寫藏經。造金銅佛像。度僧尼各若干(辨正錄)。
文帝
帝諱茜。字子華。武帝兄。昭烈王長子。天嘉元年來沙門寶璚為京邑大僧統。四年于大極殿設無礙大會行捨身法。修治故寺。寫經度僧。倍於前朝(六帖)。嘗製法華懺文。略曰。竊以前佛后佛種種因緣。已說當說各各方便。莫非真語。悉為妙法。理無二極。趣必同歸。但品位分淺深。覺悟有遲速。法雨一味。得之者參差。法雷一音。聞之者差別。是以小乘頓教由此各名。聲聞菩薩因斯分路。至如鹿苑初說羊車小乘。灰斷涅槃。分段解脫。以諸佛之善巧。會眾庶之根
【現代漢語翻譯】 現代漢語譯本
佛法金湯編 卷第四
天臺釋如惺 重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編 卷第五
會稽沙門 心泰 編
天臺沙門 真清 閱
陳
都建康。起武帝丁丑（557年）。盡後主己酉（589年）。凡五主。三十三年。
武帝
帝諱霸先，字興國，姓陳，吳興長興人。其本甚微，自雲漢太丘長陳寔之後。永定元年（557年），詔迎佛牙于杜姥宅，設四部無遮大會。二年（558年），于楊州造東安、興皇、天宮等寺。五月，帝幸大莊嚴寺舍身。翌日表請還宮，設會供僧佈施放生。金陵七百餘寺侯景焚蕩幾盡，帝悉令修復。翻經講道，詔寫藏經，造金銅佛像，度僧尼各若干（辨正錄）。
文帝
帝諱茜，字子華，武帝兄，昭烈王長子。天嘉元年（560年）來沙門寶璚為京邑大僧統。四年（563年）于大極殿設無礙大會行捨身法。修治故寺，寫經度僧，倍於前朝（六帖）。嘗製法華懺文，略曰：『竊以前佛后佛種種因緣，已說當說各各方便，莫非真語，悉為妙法。理無二極，趣必同歸。但品位分淺深，覺悟有遲速。法雨一味，得之者參差。法雷一音，聞之者差別。是以小乘頓教由此各名，聲聞菩薩因斯分路。至如鹿苑初說羊車小乘，灰斷涅槃（Nirvana），分段解脫。以諸佛之善巧，會眾庶之根。』
【English Translation】 English version
The Golden Soup Compilation of the Buddha Dharma, Volume Four
Revised by釋如惺 of Tiantai Continuation of the卍New Collection, Volume 87, No. 1628, The Golden Soup Compilation of the Buddha Dharma
The Golden Soup Compilation of the Buddha Dharma, Volume Five
Compiled by Shramana 心泰 of Kuaiji
Reviewed by Shramana 真清 of Tiantai
Chen Dynasty
The capital was Jiankang. It began with Emperor Wu's Dingchou year (557 AD) and ended with the Later Lord's Jiyou year (589 AD). There were five rulers in total, lasting thirty-three years.
Emperor Wu
The Emperor's given name was Baxian, his courtesy name was Xingguo, his surname was Chen, and he was from Changxing, Wuxing. His origins were very humble, claiming to be a descendant of Chen Shi, the chief of Taiqiu during the Han Dynasty. In the first year of Yongding (557 AD), he ordered the welcoming of the Buddha's tooth to Du Mu's residence and held a Four-Part Unobstructed Great Assembly. In the second year (558 AD), he built temples such as Dong'an, Xinghuang, and Tiangong in Yangzhou. In May, the Emperor visited the Great Solemn Temple to offer his body. The next day, he requested to return to the palace, held a gathering to offer to the monks, made donations, and released living beings. Hou Jing burned and destroyed nearly all of the seven hundred temples in Jinling, and the Emperor ordered them all to be restored. He translated scriptures, lectured on the Dharma, ordered the writing of the Tripitaka, made gold and bronze Buddha statues, and ordained a certain number of monks and nuns (from the Bianzheng Lu).
Emperor Wen
The Emperor's given name was Qian, his courtesy name was Zihua, he was Emperor Wu's elder brother, and the eldest son of Prince Zhaolie. In the first year of Tianjia (560 AD), Shramana Bao Qiong came to be the Great Sangha Chief of the capital. In the fourth year (563 AD), he held an Unobstructed Great Assembly in the Great Ultimate Hall to perform the act of offering his body. He repaired old temples, wrote scriptures, and ordained monks, surpassing the previous dynasty (from the Six Compilations). He once composed a Lotus Sutra repentance text, which briefly stated: 'I humbly believe that the various causes and conditions of the past Buddhas and future Buddhas, the various expedient means that have been spoken and will be spoken, are all true words and all wonderful Dharma. There are no two extremes in principle, and the paths must all return to the same destination. However, the ranks are divided into shallow and deep, and enlightenment is slow and fast. The rain of Dharma is of one flavor, but those who obtain it differ. The thunder of Dharma is of one sound, but those who hear it differ. Therefore, the Hinayana and sudden teachings each have their names, and the Shravakas and Bodhisattvas thus divide their paths. As for the initial preaching of the Hinayana with the sheep cart in the Deer Park, the Nirvana (Nirvana) of extinguishing and severing, and the segmented liberation, it is with the skillful means of all the Buddhas that the roots of all beings are met.'
機。是曰半字。未稱三點。及夫會三歸一返本還源。說大乘經名無量義。滅化城于中路。駕寶車於四衢。衣里明珠隱而還現。髻中珍寶於焉始得。出寶塔于虛空。涌菩薩于大地。現希有事。證微妙法。最勝最尊。難逢難值。弟子以因地凡夫屬符負荷。欲憲章古昔用拯黎元。所以憑心七覺。繫念四勤。住菩薩乘。顯無三之教。學如來行。開不二之門。汲引群迷。導示眾惑。今謹于某處建如干僧藏法華懺。愿多寶如來從地涌出。普賢菩薩乘象空來。併入道場證明功德。總持性相同到無生(弘明集)。
宣帝
帝諱頊。字紹世。昭烈次子。大建元年于揚州建太皇寺。復造七級浮圖。是年南嶽九仙觀道士歐陽正則等誣奏南嶽思禪師。言其受齊賂。鑿斷岳心釘后興妖。帝遣使追師。后七日師至京。四門關吏皆見師入。感驚悟其神。帝乃迎師入殿供養。一無所問。以道士欺罔當棄市。師為懇告乃免。三年詔國內僧受戒未滿五夏者皆參律部。都邑大寺廣置聽律之場。來瑗律師總監。有司給衣食。七年又造七級大塔。帝在位造金銅佛像寫藏經度僧尼盛擬先朝(釋監)。
後主
後主。諱叔寶。字元秀。宣帝長子。至德元年來沙門慧暅為京邑大僧正。二年詔虎丘智聚法師赴太極殿講金光明經。三年詔顗禪師入京
【現代漢語翻譯】 現代漢語譯本： 機，這就是所謂的『半字』，還未達到『三點』的程度。以及會三歸一，返本還源，宣說大乘經典，名為《無量義經》。消滅中途的化城，駕馭寶車於四通八達的道路。衣里明珠隱藏后又顯現，髮髻中的珍寶由此開始獲得。從虛空中出現寶塔，從大地上涌出菩薩，顯現稀有之事，證得微妙之法。最為殊勝，最為尊貴，難以遇到，難以值遇。弟子以因地凡夫的身份，身負重任。想要傚法古人來拯救百姓，所以憑藉七覺支，繫念四勤，安住菩薩乘，彰顯無三之教，學習如來之行，開啟不二之門，汲引迷惑的眾生，引導開示各種疑惑。現在謹于某處建立若干僧人的藏經、《法華經》懺法道場，愿多寶如來從地涌出，普賢菩薩乘象從空中而來，一同進入道場證明功德，總持性相，同到無生。
宣帝（569-582） 宣帝，名頊，字紹世，昭烈皇帝的次子。大建元年（569）在揚州建立太皇寺，又建造七級浮屠。這年，南嶽九仙觀的道士歐陽正則等人誣告南嶽思禪師，說他接受北齊的賄賂，鑿斷岳心的釘子后興妖作怪。宣帝派遣使者追捕思禪師。七日後，思禪師到達京城，四門關的官吏都看見思禪師進入，感到驚異，醒悟了他的神異。宣帝於是迎接思禪師入殿供養，一句話也沒問。認為道士欺騙朝廷，應當處死。思禪師為他們懇求，才得以免罪。大建三年（571）下詔國內受戒未滿五年的僧人都學習律部。都城的大寺廟廣泛設定聽律的場所，來瑗律師總管此事，官府供給衣食。大建七年（575）又建造七級大塔。宣帝在位期間，製造金銅佛像，抄寫藏經，度化僧尼，規模超過先朝。
後主（582-589） 後主，名叔寶，字元秀，宣帝的長子。至德元年（583）請沙門慧暅擔任京邑大僧正。至德二年（584）下詔虎丘智聚法師前往太極殿講解《金光明經》。至德三年（585）下詔智顗禪師入京。
【English Translation】 English version: 『Ji』. This is called 『half a character』. It has not yet reached the level of 『three dots』. And then there is the convergence of the three, returning to the one, returning to the origin, proclaiming the Great Vehicle scripture named 『Infinite Meaning Sutra』 (Wu Liang Yi Jing). Eradicating the illusory city midway, driving the precious vehicle on the four-way thoroughfare. The bright pearl hidden in the garment reappears, and the precious jewel in the hair knot is obtained from here. The precious pagoda emerges from the void, and the Bodhisattvas surge forth from the earth, manifesting rare events, and attesting to the subtle Dharma. Most supreme and most venerable, difficult to encounter, difficult to meet. The disciple, as an ordinary person on the causal ground, bears a heavy burden. Wanting to emulate the ancients to save the people, therefore relying on the Seven Factors of Enlightenment, focusing on the Four Right Exertions, abiding in the Bodhisattva Vehicle, manifesting the teaching of no three, learning the conduct of the Tathagata, opening the gate of non-duality, drawing in the deluded beings, guiding and showing various doubts. Now, I respectfully establish a Dharma assembly for the chanting of the Sutra Pitaka and the 『Lotus Sutra』 (Fa Hua Jing) in a certain place, wishing that Many Treasures Tathagata (Duo Bao Ru Lai) will emerge from the earth, and Universal Worthy Bodhisattva (Pu Xian Pusa) will ride an elephant from the sky, and together enter the Dharma assembly to attest to the merits, upholding the nature and characteristics, and together arriving at non-birth.
Emperor Xuan (569-582) Emperor Xuan, personal name Xu, courtesy name Shaoshi, was the second son of Emperor Zhaolie. In the first year of the Dajian era (569), he established the Taihuang Temple in Yangzhou and also built a seven-story pagoda. In this year, the Taoist Ouyang Zhengze and others from the Jiuxian Temple on Mount Nan falsely accused the Chan Master Si of Mount Nan, saying that he had accepted bribes from the Northern Qi, cut off the nail in the heart of the mountain, and caused demons to arise. Emperor Xuan sent envoys to pursue Master Si. After seven days, Master Si arrived in the capital, and the officials at the four gates all saw Master Si enter, feeling astonished and realizing his divinity. Emperor Xuan then welcomed Master Si into the palace for offerings, without asking a single question. He considered the Taoists to have deceived the court and should be executed. Master Si pleaded for them, and they were spared. In the third year of the Dajian era (571), he issued an edict that all monks in the country who had not completed five years of ordination should study the Vinaya. Large temples in the capital were widely established as places for listening to the Vinaya, with Lawyer Lai Yuan overseeing the matter, and the government providing food and clothing. In the seventh year (575), he built another seven-story pagoda. During Emperor Xuan's reign, he made gold and bronze Buddha statues, copied the Sutra Pitaka, and ordained monks and nuns, surpassing the scale of previous dynasties.
The Latter Ruler (582-589) The Latter Ruler, personal name Shubao, courtesy name Yuanxiu, was the eldest son of Emperor Xuan. In the first year of the Zhide era (583), he invited the Shramana Huiheng to serve as the Great Sangha Chief of the capital. In the second year of the Zhide era (584), he issued an edict for Dharma Master Zhiju of Tiger Hill to lecture on the 『Golden Light Sutra』 (Jin Guang Ming Jing) in the Taiji Hall. In the third year of the Zhide era (585), he issued an edict for Chan Master Zhiyi to enter the capital.
居靈曜寺。四月赴太極殿講大智論般若經題。久之遷居光宅寺。帝幸聽講仁王經。時朝議以僧尼類多無業欲令䇿經。不通者皆罷之。顗禪師諫曰。調達日誦萬言未免淪墜。般特惟憶一偈乃證四果。篤論為道。豈關多誦。帝大悅。即停搜簡。四年正月詔顗禪師赴崇正殿為皇太子授菩薩戒。設千僧齋(智者本傳並統紀)。
徐陵
陵。字孝穆。為吏部尚書。年數歲。沙門寶誌摩其頂曰。天上石麒麟也。嘗聽智者講經。因立五愿。一臨終正念。二不墜三塗。三人中託生。四童真出家。五不墮流俗之僧。后至唐貞觀間生縉雲朱家。年十八將納婦。路逢梵僧謂曰。少年何意欲違昔誓。因示其五愿。少年聞已不復還家。即往天臺國清寺投章安法師為師。咨受心要。證法華三昧。號智威禪師(僧傳並統紀)。
陳伯智 淵
伯智。字䇿之。封永陽王。文帝第八子。至德初出為東陽刺史。請智者開講。稟菩薩戒執弟子禮。晝聆講說夜習坐禪。淵。後主子也。至德四年正月十五日于崇正殿設千僧齋。請智者授菩薩戒。其請戒文云。重道尊師由來尚矣。請世世結緣。遂其本願(統紀)。
江總
總。字總持。茜之孫。少孤。依外氏。故杜詩云。江總外家養。仕陳為尚書。嘗撰陳群臣請武帝懺文。略曰
【現代漢語翻譯】 現代漢語譯本： 住在靈曜寺。四月前往太極殿講解《大智度論般若經》的題目。之後遷居到光宅寺。皇帝親自前往聽講《仁王經》。當時朝廷大臣商議認為僧尼大多沒有職業，想要讓他們考試佛經，不通曉的全部罷免。智顗（智者大師的尊稱）禪師勸諫說：『提婆達多（Devadatta，佛陀的堂兄弟，以作惡多端著稱）每天誦讀萬句，最終還是墮落了；周利槃陀伽（Cūḍapanthaka，佛陀的弟子，以愚笨著稱）僅僅記住一偈就證得了四果（佛教修行的四個階段）。精研佛理在於實踐，難道在於多誦嗎？』皇帝非常高興，立即停止了篩選罷免僧尼的計劃。陳宣帝太建四年（572年）正月，下詔讓智顗禪師前往崇正殿為皇太子傳授菩薩戒，並設定千僧齋（《智者本傳》及《釋氏稽古略》記載）。
徐陵
徐陵，字孝穆，擔任吏部尚書。幾歲的時候，沙門寶誌摸著他的頭說：『這是天上的石麒麟啊。』曾經聽智者大師講經，因此立下五條誓願：一、臨終時保持正念；二、不墮入三惡道（地獄、餓鬼、畜生）；三、在人間託生；四、童真出家；五、不墮落為流俗的僧人。後來在唐朝貞觀年間（627-649年）出生在縉雲朱家。十八歲將要迎娶妻子時，路上遇到一位梵僧對他說：『少年為何想要違背過去的誓言？』於是向他展示了之前的五條誓願。少年聽后不再回家，立即前往天臺山國清寺，拜章安法師為師，請教並接受心要，證得法華三昧，號為智威禪師（《高僧傳》及《釋氏稽古略》記載）。
陳伯智、陳叔淵
陳伯智，字策之，被封為永陽王，是陳文帝的第八個兒子。陳後主至德初年，出任東陽刺史，請智者大師開講佛法，接受菩薩戒，行弟子之禮，白天聽講經說法，夜晚習練坐禪。陳叔淵，是陳後主的兒子。陳後主至德四年（586年）正月十五日，在崇正殿設定千僧齋，請智者大師傳授菩薩戒。他的請戒文說：『重視道義，尊敬師長，自古以來就是如此。請（大師）讓我們世世代代結下善緣，成就我們原本的願望。』（《釋氏稽古略》記載）。
江總
江總，字總持，是江茜的孫子。年少時成為孤兒，依靠外家生活。所以杜甫的詩說：『江總外家養。』在陳朝做官，擔任尚書。曾經撰寫陳朝群臣請求陳武帝懺悔的文書，大略是：
【English Translation】 English version: He resided at Lingyao Temple. In the fourth month, he went to the Taiji Hall to lecture on the topic of the Prajnaparamita Sutra in the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom). Later, he moved to Guangzhai Temple. The Emperor personally went to listen to the lecture on the Renwang Sutra (Sutra of Humane Kings). At that time, the court officials discussed that most monks and nuns were unemployed and wanted them to be tested on the Buddhist scriptures. Those who did not pass would be dismissed. Chan Master Zhiyi (another name for the Great Master Zhiyi) advised, 'Devadatta (Buddha's cousin, known for his evil deeds) recited ten thousand verses every day but still fell into ruin. Cūḍapanthaka (Buddha's disciple, known for his slowness) only remembered one verse and attained the four fruits (four stages of Buddhist practice). Diligent study lies in practice, not in reciting a lot.' The Emperor was very pleased and immediately stopped the plan to screen and dismiss monks and nuns. In the first month of the fourth year of the Taijian reign (572 AD) of Emperor Xuan of Chen, an edict was issued for Chan Master Zhiyi to go to Chongzheng Hall to confer the Bodhisattva precepts on the Crown Prince, and a thousand-monk vegetarian feast was set up (recorded in 'Biography of Zhiyi' and 'Shishi Jigu Lue').
Xu Ling
Xu Ling, courtesy name Xiaomu, served as the Minister of Personnel. When he was a few years old, the monk Baozhi touched his head and said, 'This is a stone Qilin (Chinese unicorn) from heaven.' He once listened to Master Zhiyi lecturing on the scriptures, and therefore made five vows: 1. To maintain right mindfulness at the time of death; 2. Not to fall into the three evil realms (hell, hungry ghosts, animals); 3. To be reborn in the human realm; 4. To leave home as a novice; 5. Not to degenerate into a vulgar monk. Later, during the Zhenguan period (627-649 AD) of the Tang Dynasty, he was born into the Zhu family in Jinyun. When he was eighteen years old and about to marry a wife, he met a Brahmin monk on the road who said to him, 'Young man, why do you want to violate your past vows?' Then he showed him his previous five vows. After hearing this, the young man did not return home and immediately went to Guoqing Temple on Mount Tiantai to become a disciple of Dharma Master Zhang'an, asking for and receiving the essentials of the mind, and attained the Lotus Samadhi, known as Chan Master Zhiwei (recorded in 'Biographies of Eminent Monks' and 'Shishi Jigu Lue').
Chen Bozhi, Chen Shuyuan
Chen Bozhi, courtesy name Ce Zhi, was enfeoffed as the Prince of Yongyang, and was the eighth son of Emperor Wen of Chen. At the beginning of the Zhide reign of Emperor Houzhu of Chen, he was appointed as the Governor of Dongyang, invited Master Zhiyi to give lectures on the Dharma, received the Bodhisattva precepts, and performed the rites of a disciple, listening to lectures and explanations during the day and practicing meditation at night. Chen Shuyuan was the son of Emperor Houzhu of Chen. On the fifteenth day of the first month of the fourth year of the Zhide reign (586 AD) of Emperor Houzhu of Chen, he set up a thousand-monk vegetarian feast in Chongzheng Hall and invited Master Zhiyi to confer the Bodhisattva precepts. His request for precepts said, 'Respecting the Way and honoring teachers has been valued since ancient times. Please (Master) allow us to form good karmic connections for generations to come and fulfill our original vows.' (recorded in 'Shishi Jigu Lue').
Jiang Zong
Jiang Zong, courtesy name Zongchi, was the grandson of Jiang Qian. He became an orphan at a young age and lived with his maternal relatives. Therefore, Du Fu's poem says, 'Jiang Zong was raised by his maternal family.' He served as a court official in the Chen Dynasty, holding the position of Minister. He once wrote a memorial for the Chen Dynasty officials requesting Emperor Wu of Chen to repent, which roughly said:
。皇帝菩薩。睿哲聰明。廣淵齊聖。心若虛空。照窮般若。發弘大誓。荷負眾生。神道會昌。膺茲景業。百王既季。運屬艱難。五嶽維塵。六軍日動。劬勞在念。有切皇心。既而深悟苦空。極信無我。遂坐道場。靜居禪室。堅固善本。具足檀那。石壁山河珍車象馬頭目髓腦妻子國城莫不肅然大舍。供養三尊。便欲拂衣崆峒。高步六合。到林間而宴坐。與釋種以同遊。紫微虛宮。黃屋曠位。上靈聳動。厚土怔惶。弟子等身纏愛惑。業構煩惱。天生蒸民樹以司牧。惵惵黔首非后罔戴。豈容至尊居萬乘而伸獨往之情。應在帝王而為布衣之事。且蠻夷猾夏。𡨥賊奸軌。燧人警識日照甘泉之火。四郊多壘未肆樓船之威。若使七聖遂迷窅然汾水之上。八駿沃若方在瑤池之濵。則天下何依。群臣莫奉。謹舍如干錢如干物。仰嚫三寶大眾奉贖皇帝及諸王。所舍悉還本位。伏願十方三寶見前大德僧以慈悲力用無礙心。玉鸞回鑣。金門洞啟。百辟翹首。縉紳並列。慊慊丹愚。敢以死請(弘明集)。
北魏
都平城。起太祖丙戌。盡孝武甲寅。至孝文遷都洛陽。十三主。一百四十九年。
太祖
太祖諱圭。姓拓拔氏。昭成皇帝嫡孫。獻明之子。皇始二年詔趙郡沙門法果為沙門統。初平中山所經郡國見沙門皆致敬。禁
軍旅無得有犯。天興元年詔曰。佛法之興。其來遠矣。濟益之功。冥及存亡。神蹤遺法。信可依憑。其來有司于京城建飾容範。修整寺舍。令信向之人有所依止。於是京城建五級浮圖須彌殿。耆阇山禪房講堂悉務壯麗(魏史)。與泰山朗和尚書曰。上人德同海岳神算遐長。冀助威謀克寧荒服。今遣使送帛二十端。白㲲五十領。缽二枚。到愿納受。帝生知信佛。于虞地造十五級浮圖。又造開泰．定國二寺。寫經造金像(弘明集並方誌)。
明元
明元諱嗣。太祖道武長子。永興元年詔封法果為輔國宜城子。神瑞元年加封法果為忠信侯(僧受俗官之始)。常泰元年加封法果安城公。年八十卒。帝三臨其喪。追諡老壽將軍。趙胡靈公來於京邑建立佛像。仍令沙門敷導民俗(北史)。
太武
太武。諱燾明。元之子。始光元年來天下寺改名招提。四月八日輿諸寺像行於廣衢。帝御門樓臨觀。散花致禮。二年帝誕節于佛寺建祝壽道場。延和元年初。涼土沙門玄高妙善禪觀。帝遣使迎入平城。甚加敬重。命太子晃師事之。帝惑崔浩𡨥謙之言。遂有毀教之舉(北史)。正平元年初沙門曇始會帝滅法乃隱。至是知法將亨。振錫詣闕。吏白帝。帝趣斬之無傷。帝怒。抽佩刀自斬之亦不傷。投之虎檻。虎皆怖伏。
【現代漢語翻譯】 現代漢語譯本 軍旅中沒有得到允許不得侵犯。天興元年（398年）的詔書說：『佛法的興盛，由來已久。濟世益人的功德，暗中惠及存亡之人。佛的神蹟和遺留的教法，確實可以信賴依靠。』於是命令有關部門在京城建造裝飾佛像，修繕寺廟，讓信仰的人有所依靠。因此京城建造了五級浮屠、須彌殿，耆阇山禪房、講堂都務求壯麗（《魏史》）。與泰山朗和尚的書信中說：『上人的德行如同海岳般崇高，神機妙算長遠。希望您能幫助我成就威望謀略，平定邊遠地區。』現在派遣使者送去帛二十端，白㲲五十領，缽兩個，希望您能接受。皇帝天生就信奉佛教，在虞地建造了十五級浮屠，又建造了開泰、定國二寺，抄寫佛經，建造金像（《弘明集》和地方誌）。 明元 明元，名嗣，太祖道武帝的長子。永興元年（409年）詔令封法果為輔國宜城子。神瑞元年（414年）加封法果為忠信侯（僧人接受世俗官職的開始）。常泰元年（420年）加封法果為安城公。八十歲去世。皇帝三次親臨他的喪禮，追諡為老壽將軍。趙胡靈公來到京城建立佛像，仍然命令沙門宣講教義，引導民俗（《北史》）。 太武 太武，名燾明，明元帝的兒子。始光元年（424年）命令天下寺廟改名為招提。四月八日用車輛載著各寺廟的佛像在寬闊的道路上游行。皇帝在城門樓上觀看，散花致敬。二年，皇帝誕辰在佛寺建立祝壽道場。延和元年（432年）初，涼州的沙門玄高擅長禪觀。皇帝派遣使者迎接他到平城，非常敬重他，命令太子晃拜他為師。皇帝被崔浩、寇謙之的言論迷惑，於是有了毀壞佛教的舉動（《北史》）。正平元年（452年）初，沙門曇始預料到皇帝將要滅佛，於是隱居起來。到這時知道佛法將要興盛，拿著錫杖來到皇宮門前。官吏稟告皇帝，皇帝命令斬殺他，但沒有受傷。皇帝發怒，抽出佩刀親自斬殺他，也沒有受傷。把他投入虎圈，老虎都害怕地趴伏在地。
【English Translation】 English version It is forbidden to offend without permission in the military. The edict of the first year of Tianxing (398 AD) stated: 'The rise of Buddhism has a long history. The merit of benefiting the world and people secretly benefits the living and the dead. The traces of the Buddha and the remaining teachings can indeed be trusted and relied upon.' Therefore, the relevant departments were ordered to build and decorate Buddha statues in the capital city, and repair temples, so that believers could have something to rely on. Therefore, the capital city built a five-story pagoda, Sumeru Hall, and the Qisha Mountain meditation room and lecture hall all strived to be magnificent (History of Wei). In a letter to the monk Lang of Mount Tai, it was said: 'The virtue of the master is as lofty as the sea and mountains, and his divine calculations are far-reaching. I hope you can help me achieve prestige and strategies, and pacify remote areas.' Now I am sending envoys to send twenty bolts of silk, fifty white cloths, and two bowls, and I hope you will accept them. The emperor was born to believe in Buddhism, built a fifteen-story pagoda in Yudi, and also built the Kaitai and Dingguo Temples, copied scriptures, and built golden statues (Hongming Collection and local chronicles). Mingyuan Mingyuan, named Si, was the eldest son of Emperor Daowu of the Taizu. In the first year of Yongxing (409 AD), an edict was issued to confer Faguo as the Yichengzi of Fuguo. In the first year of Shenrui (414 AD), Faguo was additionally conferred as the Marquis of Zhongxin (the beginning of monks accepting secular official positions). In the first year of Changtai (420 AD), Faguo was additionally conferred as the Duke of Ancheng. He died at the age of eighty. The emperor attended his funeral three times and posthumously named him General Laoshou. Zhao Hu Linggong came to the capital to build Buddha statues, and still ordered the Shamen to preach the teachings and guide the customs (History of the North). Taiwu Taiwu, named Taoming, was the son of Emperor Mingyuan. In the first year of Shiguang (424 AD), he ordered the temples in the world to be renamed Zhaoti. On the eighth day of April, vehicles were used to carry the Buddha statues from various temples to parade on the wide roads. The emperor watched from the gate tower, scattering flowers to pay tribute. In the second year, the emperor's birthday was celebrated in the Buddhist temple. At the beginning of the first year of Yanhe (432 AD), the Shamen Xuangao of Liangzhou was good at meditation. The emperor sent envoys to welcome him to Pingcheng and respected him very much, and ordered the prince Huang to worship him as his teacher. The emperor was deceived by the words of Cui Hao and Kou Qianzhi, and then he destroyed Buddhism (History of the North). At the beginning of the first year of Zhengping (452 AD), the Shamen Tanshe foresaw that the emperor was going to destroy Buddhism, so he went into seclusion. At this time, knowing that Buddhism was about to prosper, he came to the palace gate with a tin staff. The official reported to the emperor, and the emperor ordered him to be beheaded, but he was not injured. The emperor was angry, drew his saber and beheaded him himself, but he was not injured. He threw him into the tiger pen, and the tigers all lay down in fear.
帝驚乃延曇始上殿。再拜悔謝。許以復教(北山錄)。
文成
文成。諱浚。景穆晃長子。太武孫。興安元年群臣勸請興復釋教。乃下詔曰。夫為帝王者必祗奉明靈。顯彰神道。其能惠著生民濟益群品。雖在往古猶序風烈。況釋迦如來功濟大千惠流塵境。尋生死者嘆其達觀。覽文義者貴其妙門。助王政之禁律。益仁智之善性。排撥群邪。開演正法。故前代以來莫不崇尚。亦我國家常所尊事。世祖太武德澤遐被。沙門道士往往成林。而寺舍之中致有㐫黨。先朝按治錄其有罪。所司失旨一切禁斷。景穆皇帝每為慨然。朕承洪緒志隆聖道。其令天下郡縣各建浮圖一區。欲為沙門者聽。于寺塔經像悉令修復。初罽賓沙門師賢五人來京。值罷佛法假醫守道。復教之日。帝親為五人下發。以師賢為沙門。統和平元年詔沙門統曇曜為昭玄沙門都統。待以師禮。帝興復佛。教廣度僧尼(魏書並僧史)。
獻文
獻文。諱弘文。成長子。天安元年來僧瑾為天下僧正。皇興元年于長安北臺起永寧寺七級浮圖。高三十丈。又于天宮寺作大佛像。高四十三尺。用銅十萬斤。黃金六百斤(通鑑)。帝雅好佛學。每引朝士沙門共談玄理。有遺世之心。延興元年六月詔傳位太子。徙居崇光宮。稱上皇。建鹿野寺于北苑。與禪
【現代漢語翻譯】 現代漢語譯本：皇帝驚恐，於是請曇始上殿。曇始再次拜謝，皇帝也表示懺悔，並答應恢復佛教。（出自《北山錄》）
文成
文成，名浚，是景穆晃的長子，太武帝的孫子。興安元年（452年），群臣勸請恢復佛教。於是皇帝下詔說：『凡是作為帝王的，必定恭敬奉祀神靈，彰顯神道。那些能夠恩惠百姓、濟助萬物的，即使是在古代，也要記載他們的功績。更何況釋迦如來功德普及大千世界，恩惠流佈塵世。尋求生死解脫的人讚嘆他的通達，研究文章義理的人看重他的精妙法門。佛教有助於王政的禁令，增益仁義智慧的善良本性，排除撥除各種邪說，開演闡述正法。所以前代以來沒有不崇尚佛教的，這也是我們國家一直以來所尊崇的事情。世祖太武帝的恩德廣泛施布，沙門道士到處都是。但是寺廟之中竟然有不法之徒。先朝查辦懲治，記錄他們的罪行。主管官員沒有領會旨意，全部禁止。景穆皇帝常常為此感到慨嘆。我繼承大業，立志弘揚聖道。命令天下各郡縣都建造一座佛塔，想要出家為僧的人聽從。寺廟、佛塔、經書、佛像全部修復。』當初，罽賓（今克什米爾地區）的沙門師賢等五人來到京城。正趕上廢除佛法，他們假裝行醫來守護道業。恢復佛教之日，皇帝親自為五人剃度，任命師賢為沙門統。和平元年（460年），皇帝下詔任命沙門統曇曜為昭玄沙門都統，以對待老師的禮節對待他。皇帝興復佛教，廣泛度化僧尼。（出自《魏書》和《僧史》）
獻文
獻文，名弘，是成長的長子。天安元年（466年），來僧瑾擔任天下僧正。皇興元年（467年），在長安北臺建造永寧寺七級浮圖，高三十丈。又在天宮寺建造大佛像，高四十三尺，用銅十萬斤，黃金六百斤。（出自《通鑑》）皇帝一向愛好佛學，常常召集朝士和沙門共同談論玄妙的道理。有遺棄世俗之心。延興元年（471年）六月，皇帝下詔傳位給太子，遷居崇光宮，稱上皇。在北苑建造鹿野寺，與禪師...
【English Translation】 English version: The Emperor was alarmed and invited Tan Shi to the palace. Tan Shi bowed again and apologized, and the Emperor promised to restore Buddhism. (From 'Bei Shan Lu')
Wencheng
Wencheng, personal name Jun, was the eldest son of Jingmu Huang and the grandson of Emperor Taiwu. In the first year of Xing'an (452 AD), the officials advised the Emperor to restore Buddhism. Therefore, the Emperor issued an edict saying: 'Those who are emperors must respectfully worship the spirits and manifest the divine way. Those who can benefit the people and help all things, even in ancient times, their merits should be recorded. Moreover, Shakyamuni Tathagata's merits extend to the entire universe, and his grace flows to the mortal realm. Those who seek liberation from birth and death admire his profound understanding, and those who study literature value his wonderful teachings. Buddhism helps the prohibitions of the royal government, enhances the good nature of benevolence and wisdom, eliminates various heresies, and expounds the correct Dharma. Therefore, since ancient times, no one has not revered Buddhism, and it is also what our country has always respected. Emperor Taiwu's virtue was widely spread, and Shamen and Taoists were everywhere. However, there were actually lawless people in the temples. The previous dynasty investigated and punished them, recording their crimes. The officials in charge did not understand the imperial will and completely banned Buddhism. Emperor Jingmu often lamented this. I inherit the great cause and am determined to promote the holy way. Order all counties in the world to build a pagoda, and those who want to become monks should be allowed to do so. All temples, pagodas, scriptures, and Buddha statues should be repaired.' Initially, five Shamen, including Shi Xian from Jibin (present-day Kashmir region), came to the capital. They happened to encounter the abolition of Buddhism, so they pretended to practice medicine to protect the Dao. On the day of the restoration of Buddhism, the Emperor personally shaved the heads of the five people and appointed Shi Xian as the head of the Shamen. In the first year of Heping (460 AD), the Emperor issued an edict appointing Shamentong Tan Yao as the Zhaoxuan Shamen Dutong, treating him with the courtesy of a teacher. The Emperor revived Buddhism and widely ordained monks and nuns. (From 'Wei Shu' and 'Seng Shi')
Xianwen
Xianwen, personal name Hong, was the eldest son of Cheng. In the first year of Tian'an (466 AD), Lai Seng Jin served as the head of all monks in the world. In the first year of Huangxing (467 AD), the Yongning Temple seven-story pagoda was built on the North Platform of Chang'an, thirty zhang high. A large Buddha statue was also built in Tiangong Temple, forty-three chi high, using 100,000 jin of copper and 600 jin of gold. (From 'Tongjian') The Emperor had always been fond of Buddhist studies, and often summoned court officials and Shamen to discuss profound principles together. He had a heart to abandon the world. In June of the first year of Yanxing (471 AD), the Emperor issued an edict to pass the throne to the Crown Prince, moved to Chongguang Palace, and was called the Supreme Emperor. Luye Temple was built in the North Garden, with Chan masters...
僧居之。講習玄要高允。作鹿苑賦(北史並釋監)。
孝文
孝文。諱宏。獻文長子。改姓元氏。延興二年詔西天三藏吉迦夜(此云信何事)譯雜寶經五部。劉孝標筆授。上皇來自今祭天地宗社勿用牲。唯薦以酒脯。承明元年帝造建明寺。太和四年詔以僧顯為沙門都統。十六年詔每年四月八日七月十五日聽大州一百人為僧。中州五十人。下州二十人。著令以為常(釋監)。十七年詔懿德法師。聽一月三入殿。俾朕餐稟道味。光飾朝延。又數幸王園寺與沙門談論佛道。十九年幸徐州白塔寺。令道登法師講成實論。謂左右曰。朕覽此論可以釋人深情登入寂。下詔傷悼施絹齋僧(北史)。二十一年詔四月八日迎洛京諸寺佛像入閶闔宮。散花禮敬。歲以為常。帝在位凡二十九年。手不釋卷。暇則自講。六宮侍女皆持六齋。度僧造寺甚眾(釋監)。
宣武
宣武。諱恪。孝文次子。永平元年詔中天竺勒那摩提(此云寶意)于太極殿譯寶積論。菩提流支(此云覺希)于紫極殿譯楞伽經。帝親筆受。二年帝于式干殿為諸僧及朝臣講維摩經。時魏朝專尚釋氏不事經籍。中書侍郎裴延雋上疏。以為漢光武．魏武帝雖戎馬間未嘗廢書。先帝行師還都手不釋卷。良以學問多益不輟故也。陛下升法座親講大覺。凡在瞻
【現代漢語翻譯】 現代漢語譯本：僧人居住在這裡，高允講習精深的玄理。《北史》和《釋監》中記載了他創作《鹿苑賦》。
孝文帝
孝文帝，名宏，是獻文帝的長子，改姓元氏。延興二年（472年），他下詔讓西天三藏吉迦夜（意為信何事）翻譯《雜寶經》五部，由劉孝標筆錄。皇上（孝文帝）規定從今以後祭祀天地宗廟社稷，不要用牲畜，只用酒和肉乾。承明元年（476年），皇帝建造建明寺。太和四年（480年），下詔任命僧人顯為沙門都統。太和十六年（492年），下詔每年四月八日和七月十五日，允許大州一百人出家為僧，中州五十人，下州二十人，並制定法令作為常例（《釋監》）。太和十七年（493年），下詔允許懿德法師每月三次入宮，以便朕能領悟佛法，光耀朝廷。又多次駕臨王園寺，與僧人談論佛法。太和十九年（495年），駕臨徐州白塔寺，讓道登法師講解《成實論》，對左右的人說：『朕讀此論，可以使人釋懷，登入寂滅。』下詔書表達哀悼，並施捨絹帛齋僧（《北史》）。太和二十一年（497年），下詔四月八日迎接洛陽各寺的佛像進入閶闔宮，散花禮敬，每年都這樣做。皇帝在位共二十九年，手不釋卷，空閑時就親自講經。六宮的侍女都持六齋，度僧造寺非常多（《釋監》）。
宣武帝
宣武帝，名恪，是孝文帝的次子。永平元年（508年），下詔讓中天竺的勒那摩提（意為寶意）在太極殿翻譯《寶積論》，菩提流支（意為覺希）在紫極殿翻譯《楞伽經》。皇帝親自筆錄。永平二年（509年），皇帝在式干殿為眾僧和朝臣講解《維摩經》。當時魏朝特別崇尚佛教，不重視儒家經典。中書侍郎裴延雋上疏說，漢光武帝、魏武帝即使在戰事期間也沒有廢棄讀書。先帝（孝文帝）行軍還都后，仍然手不釋卷，實在是認為學問多有益處，不能停止的緣故。陛下登上法座，親自講解佛法，凡是瞻仰
【English Translation】 English version: Monks resided there, and Gao Yun lectured on profound mysteries. Gao Yun composed 'Ode to the Deer Garden' (recorded in both 'History of the Northern Dynasties' and 'Annotations on Buddhist Texts').
Emperor Xiaowen
Emperor Xiaowen, personal name Hong, was the eldest son of Emperor Xianwen and changed his surname to Yuan. In the second year of Yanxing (472 AD), he issued an edict for the Western Indian Tripitaka master Jijiaye (meaning 'What do you believe in?') to translate five sections of the 'Miscellaneous Treasures Sutra,' which were recorded by Liu Xiaobiao. The Emperor (Xiaowen) decreed that from now on, sacrifices to Heaven, Earth, ancestral temples, and the god of the soil should not involve livestock, but only wine and dried meat. In the first year of Chengming (476 AD), the Emperor built Jianming Temple. In the fourth year of Taihe (480 AD), an edict was issued appointing the monk Xian as the chief of the Sangha. In the sixteenth year of Taihe (492 AD), an edict was issued allowing one hundred people from large provinces, fifty from middle provinces, and twenty from lower provinces to become monks on the eighth day of the fourth month and the fifteenth day of the seventh month each year, establishing this as a permanent rule ('Annotations on Buddhist Texts'). In the seventeenth year of Taihe (493 AD), an edict was issued allowing Dharma Master Yide to enter the palace three times a month, so that 'I (the Emperor) can receive the taste of the Dharma and adorn the court.' He also frequently visited Wangyuan Temple to discuss Buddhism with the monks. In the nineteenth year of Taihe (495 AD), he visited Baita Temple in Xuzhou and had Dharma Master Daodeng lecture on the 'Tattvasiddhi Shastra,' saying to those around him, 'Reading this treatise can release people's deep emotions and allow them to enter Nirvana.' He issued an edict expressing mourning and donated silk to support the monks ('History of the Northern Dynasties'). In the twenty-first year of Taihe (497 AD), an edict was issued to welcome the Buddha statues from various temples in Luoyang into the Changhe Palace on the eighth day of the fourth month, scattering flowers in reverence, and this was done every year. The Emperor reigned for a total of twenty-nine years, never putting down his books, and personally lectured in his spare time. The palace maids all observed the six precepts, and he ordained many monks and built many temples ('Annotations on Buddhist Texts').
Emperor Xuanwu
Emperor Xuanwu, personal name Ke, was the second son of Emperor Xiaowen. In the first year of Yongping (508 AD), he issued an edict for the Central Indian scholar Le Na Moti (meaning 'Treasure of Intention') to translate the 'Ratnakuta Sutra' at the Taiji Hall, and for Bodhiruci (meaning 'Awakened Hope') to translate the 'Lankavatara Sutra' at the Ziji Hall. The Emperor personally recorded the translations. In the second year of Yongping (509 AD), the Emperor lectured on the 'Vimalakirti Sutra' for the monks and court officials at the Shigan Hall. At that time, the Wei dynasty particularly revered Buddhism and did not value Confucian classics. Pei Yanjun, the Secretary of the Imperial Secretariat, submitted a memorial, stating that Emperor Guangwu of Han and Emperor Wu of Wei never abandoned their books even during wartime. The late Emperor (Xiaowen), after returning to the capital from military campaigns, still never put down his books, truly believing that learning is greatly beneficial and should not be stopped. Your Majesty ascends the Dharma seat and personally lectures on the Great Enlightenment, and all those who gaze upon
聽塵蔽俱開。伏願經書互覽孔釋兼存。則內外俱周真俗斯暢矣(通鑑)。時洛陽中國之外自西域來者三千餘人。帝別立永明寺千餘間以處之。遠近承風無不事佛(北史)。
孝明
孝明。諱詡。宣武第二子。神龜元年詔諸郡立五級浮圖。是年胡太后來宋云與沙門慧生等往西天求經。四年宋云等使西域還。得佛經一百七十部。正光元年帝加元服。命沙門道士講道禁中。帝曰。佛與老子同時否。道士姜斌曰。開天經云。老子定王三年生。年八十五。西入化胡。以佛為侍者。沙門曇謨最曰。吾佛以昭王二十六年生。穆王五十三年滅。自滅后至定王三年凡三百四十五年老子方生。而言化胡以佛為侍者。無乃謬甚。斌曰。佛生周昭有何文記。最曰。周書異記。漢法本內傳並有明文。帝令群臣詳定真偽。太尉蕭綜等劾奏。開天偽經罪當惑眾。詔流斌于馬邑(北史)。正光庚子達磨自梁入魏。至嵩山少林寺居焉。面壁而坐。帝聞師異跡。三詔不至。就賜摩衲袈裟金缽銀水瓶繒帛。師不受。三返而後受之(正宗記)。
孝武
孝武。諱修。字孝則。廣平武穆王懷第三子。永熙元年造陟屺寺。齋僧講法(釋監)。
高允
允。字伯恭。孝文即位拜中書令。帝嘗幸其第。惟草屋數間。布被缊袍。廚中
鹽菜而已。帝曰。古之清貧有如此乎。賜帛五百匹粟千斛。年九十八。嘗撰鹿苑賦。略曰。暨我皇之繼統。誕天縱之明睿。追鹿苑之在昔。興三轉之高義。振幽宗于已永。曠千載而有寄。於是命匠選工刊茲西嶺。注誠端思仰模神影。庶真容之彷彿。耀金輝而煥炳。即靈崖以構宇。竦百尋而直正。絙飛樑于浮柱。列荷花于綺井。若祇洹之瞪對。孰道場之途迥。嗟神功之所建。超終古而秀出。寔靈祗之協贊。故存貞而保吉。鑿仙窟以居禪。辟重階以通術。若乃研道之倫。行業貞簡。慕德懷風。杖䇿來踐。守應真之重禁。味三藏之淵典。或步林以經行。或寂坐而端晏。會眾善以並臻。排五難而俱遣。道欲隱而彌彰。名欲毀而逾顯。希縉雲之上升。羨頂生之高蹈。思離塵而邁俗。涉玄門之幽奧。禪儲宮以正位。受太上之尊號。既存亡而御有。亦執靜以鎮躁。一萬國以從風。總群生而為導。正南面以無為。永措心於沖妙。又嘗為曇始法師作傳(弘明集)。
楊炫之
炫之。嘗為期城太守。達磨至魏住禹門千聖寺。炫之問曰。弟子歸心三寶亦有年矣。而智慧昏蒙。尚迷真理。愿師慈悲開示宗旨。師說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖
同躔。超然名之曰祖。炫之悲喜交並曰。愿久住世間。化導群有(傳燈)。嘗撰洛陽伽藍記五卷。其序略曰。三墳五典之說。九流百氏之言。並理在人區而義兼天外。至於一乘二諦之源。六通三達之旨。西域備詳。東土靡記。自頂日感夢。滿月流光。陽門飾毫眉之像。夜臺圖紺發之形。皇魏受圖。光宅嵩洛。篤信彌繁。法教逾盛。王侯貴臣去象馬如脫屣。庶士豪家舍資財若遺蹟。於是招提櫛比。寶塔駢羅。爭寫天上之姿。競摹山中之影。金剎與雲臺比高。講殿共阿房等壯。豈直木衣綈繡土被朱紫而已哉。暨永熙多難。荊棘成林。京城內外一千餘寺寥廓罕聞。恐後世無傳。故撰斯記。然寺數眾多不可遍寫。今之所錄止大伽藍。其中小者取其祥異亦錄之。凡為五篇(三寶記)。
佛法金湯編卷第五
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第六
會稽沙門 心泰 編
天臺沙門 真清 閱
東魏
都洛陽。徙鄴。帝諱善見。謚孝靜。一主。十六年。
西魏
都長安。起文帝乙卯。盡恭帝丙子。凡三主。二十一年。
文帝
帝諱寶炬。孝文之孫。京兆王愉之子。大統元年來沙門道臻為沙門大統。是年
【現代漢語翻譯】 現代漢語譯本： 『同躔』，超越常理，稱之為『祖』。炫之悲喜交加地說：『愿（您）長久住世，化導眾生。』（《傳燈錄》）。他曾經撰寫《洛陽伽藍記》五卷，其中的序言大概是說：三墳五典的說法，九流百家的言論，都道理在於人世間，而意義兼顧天外。至於一乘（Ekayana，唯一佛乘）二諦（two truths，勝義諦和世俗諦）的根源，六通（six superknowledges）三達（three kinds of clear knowledge）的宗旨，西域（Western Regions，古代指今中國西部地區及中亞等地）記載詳盡，東土（Eastern Land，指中國）卻很少記載。自從頂日（指太陽）感夢，滿月流光，陽門（指洛陽城的陽門）裝飾著佛像的毫眉，夜臺（指墳墓）描繪著僧人的紺發。皇魏（北魏）接受天命，光耀嵩山和洛水一帶，虔誠信仰更加普遍，佛法教義更加興盛。王侯貴臣拋棄象馬如同脫掉鞋子，平民百姓捨棄資財如同丟掉遺蹟。於是寺廟鱗次櫛比，寶塔成排聳立，爭相描繪天上宮殿的姿態，競相模仿山中寺廟的景象。金色的寺剎與雲臺相比高，講經的殿堂與阿房宮一樣壯麗。難道僅僅是木頭穿上絲綢，土地蓋上紅色和紫色的東西嗎？等到永熙（532-534）年間多災多難，荊棘叢生，京城內外一千多座寺廟，空曠寂寥，很少聽聞。恐怕後世沒有傳記，所以撰寫這部記。然而寺廟數量眾多，不可能全部寫到，現在所記錄的只是大的伽藍（sangharama，僧伽藍摩，寺院），其中小的寺廟，選取其中吉祥奇異的也記錄下來。總共分為五篇。』（《三寶記》）。
《佛法金湯編》卷第五
天臺釋如惺重新校對 卍新續藏第87冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第六
會稽沙門心泰編
天臺沙門真清閱
東魏
都城在洛陽，后遷到鄴城。皇帝名諱善見，謚號孝靜。歷一主，共十六年。
西魏
都城在長安。從文帝乙卯年開始，到恭帝丙子年結束。共歷三主，共二十一年。
文帝
皇帝名諱寶炬，是孝文帝的孫子，京兆王愉的兒子。大統（535-551）元年，來了一位沙門道臻擔任沙門大統。這一年。
【English Translation】 English version: 'Tongchan', surpassing the ordinary, is called 'Zu'. Xuanzhi said with mixed feelings of sorrow and joy: 'May (you) live long in the world, transforming and guiding all beings.' (From 'Transmission of the Lamp'). He once wrote five volumes of 'Luoyang Monasteries Record', the preface of which roughly says: The sayings of the Three Tombs and Five Canons, the words of the Nine Schools and Hundred Families, all have their principles in the human world, and their meanings extend beyond the heavens. As for the source of the Ekayana (唯一佛乘, One Vehicle) and the two truths (勝義諦和世俗諦, ultimate truth and conventional truth), the purpose of the six superknowledges (六通) and three kinds of clear knowledge (三達), the Western Regions (西域, ancient term for areas including present-day western China and Central Asia) record them in detail, but the Eastern Land (東土, referring to China) rarely records them. Since the dream of feeling the sun on the head, the flowing light of the full moon, the Yang Gate (陽門, referring to the Yang Gate of Luoyang City) is decorated with the eyebrows of the Buddha image, and the Night Terrace (夜臺, referring to the tomb) depicts the dark hair of the monks. The Imperial Wei (北魏, Northern Wei Dynasty) received the mandate of heaven, and its glory shone on the Song Mountain and the Luo River area. Sincere belief became more widespread, and the Buddhist teachings became more prosperous. Princes and nobles abandoned elephants and horses as if taking off their shoes, and common people gave up their wealth as if discarding relics. Thus, monasteries stood side by side, and pagodas stood in rows, vying to depict the appearance of heavenly palaces and competing to imitate the scenery of temples in the mountains. The golden temples were as high as the Yuntai, and the lecture halls were as magnificent as the Epang Palace. Was it merely that wood was clothed in silk and the earth was covered with red and purple things? When the Yongxi (永熙, 532-534) years were full of disasters and thorns grew everywhere, more than a thousand temples inside and outside the capital city were desolate and rarely heard of. Fearing that there would be no biography in later generations, I wrote this record. However, there are so many temples that it is impossible to write about them all. What is recorded now are only the large sangharamas (僧伽藍摩, monasteries), and among the smaller temples, those with auspicious and strange features are also recorded. There are five chapters in total.' (From 'Record of the Three Jewels').
Compilation of Golden Soup of Buddha Dharma, Volume 5
Re-edited by Shi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Compilation of Golden Soup of Buddha Dharma
Compilation of Golden Soup of Buddha Dharma, Volume 6
Compiled by Shramana Xintai of Kuaiji
Read by Shramana Zhenqing of Tiantai
Eastern Wei
The capital was in Luoyang, and later moved to Ye City. The emperor's name was Shanjian, and his posthumous title was Xiaojing. There was one ruler, for a total of sixteen years.
Western Wei
The capital was in Chang'an. It started with Emperor Wen's Yimao year and ended with Emperor Gong's Bingzi year. There were three rulers in total, for a total of twenty-one years.
Emperor Wen
The emperor's name was Baoju, the grandson of Emperor Xiaowen and the son of King Yu of Jingzhao. In the first year of Datong (大統, 535-551), Shramana Daozhen came to serve as the chief of Shramanas. This year.
造般若寺。帝每運慈悲。常行信舍。口誦法華。身持凈戒。起七覺殿為四禪室(辨正論)。
北齊
都鄴。起文宣帝庚午。盡幼主丁酉。凡六主。二十八年。
文宣
帝諱洋。字子進。高姓。歡第二子。文襄母弟。天保元年詔高僧法常入內講涅槃經。拜為國師(國師始此)。二年詔僧稠入內敬受禪道。因從受菩薩戒法。稠留禁中四十餘日。來於鄴城建雲門寺以居之。又詔置昭玄十統。以沙門法上為大統。置令史員五十餘人。所部僧尼四百餘萬。咸稟風教。帝築壇具禮。尊為國師。布發於地。令上統踐之升座。后妃重臣皆受菩薩戒。六年初梁武下來舍道。道士陸修靜不勝其憤遂奔魏。及文宣受東魏禪。尤崇佛教。靜忌之。請與釋子角法。靜咒諸沙門衣缽皆飛。宮殿樑柱皆震。靜乃夸曰。沙門現一我當現二。今薄示微術。沙門退屈。帝顧謂大統法上曰佛門豈無人哉。法上令末座曇顯挫之。顯以稠禪師衣缽置地。使咒不動。又以衣缽置樑上。亦不動。靜等相顧失色。顯又翹一足而立曰。吾已現一。卿可現二。靜亦無對。群臣皆抃躍。詔曰。法門不二。真宗在一。求之正路。寂泊為本。祭酒道者。曲糵是味。清虛焉在。朐脯斯甘。慈悲永隔。上異仁祠。下乖祭典。宜皆禁絕。不復尊事(高僧傳)。七
【現代漢語翻譯】 現代漢語譯本：建造般若寺。皇帝經常懷有慈悲之心，常常佈施行善，口中誦讀《法華經》，身體嚴守清凈戒律。建造七覺殿作為四禪室（見《辨正論》）。
北齊
都城在鄴。從文宣帝庚午年（550年）開始，到幼主丁酉年（577年）結束，歷經六位君主，共二十八年。
文宣帝
皇帝名諱為洋，字子進，高姓，是高歡的第二個兒子，文襄帝的同母弟弟。天保元年（550年），詔令高僧法常入宮講授《涅槃經》，並拜他為國師（國師之稱從此開始）。天保二年（551年），詔令僧稠入宮，以恭敬之心接受禪道，並因此跟隨他受菩薩戒法。僧稠在宮中停留四十多天。之後來到鄴城，建造雲門寺居住。又詔令設定昭玄十統，以沙門法上為大統，設定令史官吏五十多人。所管轄的僧尼有四百多萬人，都接受他的教化。皇帝築壇，以完備的禮儀，尊奉法上為國師，鋪頭髮于地上，讓法上統踐踏著頭髮升座。后妃和重要大臣都受菩薩戒。天保六年（555年），原南梁的梁武帝放棄道教。道士陸修靜對此非常憤慨，於是逃奔到北魏。等到文宣帝接受東魏的禪讓后，尤其崇尚佛教，陸修靜對此非常忌恨，請求與佛教弟子角法。陸修靜用咒語使眾沙門的衣缽都飛了起來，宮殿的樑柱都震動起來。陸修靜於是誇耀說：『沙門現出一個，我應當現出兩個。現在稍微展示一點微小的法術，沙門就退縮了。』皇帝回頭對大統法上說：『佛門難道沒有人了嗎？』法上令末座的曇顯挫敗他。曇顯將僧稠禪師的衣缽放在地上，使陸修靜用咒語無法移動。又將衣缽放在樑上，也無法移動。陸修靜等人互相看著，都失去了顏色。曇顯又翹起一隻腳站立說：『我已經現出一個，你可以現出兩個。』陸修靜也無話可說。群臣都歡呼雀躍。皇帝下詔說：『法門沒有兩個，真宗只有一個。尋求真理的正路，以寂靜為根本。祭祀用的酒和食物，曲糵是美味，清虛在哪裡？朐脯是甘甜的，慈悲永遠隔絕。上違背仁慈的祠祀，下違背祭祀的典禮。應該全部禁止，不再尊奉。』（見《高僧傳》）。七
【English Translation】 English version: He built the Prajna Temple. The Emperor always harbored compassion, often practiced charity, recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) with his mouth, and strictly observed the pure precepts with his body. He built the Seven Enlightenment Hall as a meditation chamber for the Four Dhyanas (as stated in Bian Zheng Lun).
Northern Qi Dynasty
The capital was in Ye. Starting from the Gengwu year (550 AD) of Emperor Wenxuan and ending in the Dingyou year (577 AD) of the young ruler, there were six rulers in total, spanning twenty-eight years.
Emperor Wenxuan
The Emperor's personal name was Yang, courtesy name Zijin, surname Gao, the second son of Gao Huan, and the younger brother of Emperor Wenxiang from the same mother. In the first year of Tianbao (550 AD), he ordered the eminent monk Fachang to enter the palace to lecture on the Nirvana Sutra (Mahāparinirvāṇa Sūtra) and appointed him as the National Preceptor (the title of National Preceptor began from this). In the second year of Tianbao (551 AD), he ordered Monk Chou to enter the palace to respectfully receive the Chan (Zen) path and consequently received the Bodhisattva precepts from him. Chou stayed in the forbidden palace for more than forty days. Later, he came to Yecheng and built the Yunmen Temple to reside in. He also ordered the establishment of the Ten Chief Monks of Zhaoxuan, with the Shramana (Buddhist monk) Fashang as the Great Chief. He appointed more than fifty clerks. The monks and nuns under his jurisdiction numbered more than four million, all receiving his teachings. The Emperor built an altar and, with complete rituals, honored Fashang as the National Preceptor, spreading his hair on the ground and having Fashang step on it to ascend the seat. The empresses, consorts, and important ministers all received the Bodhisattva precepts. In the sixth year of Tianbao (555 AD), Emperor Wu of Liang, formerly of the Southern Liang Dynasty, abandoned Taoism. The Taoist Lu Xiujing was very indignant about this and fled to the Northern Wei Dynasty. When Emperor Wenxuan received the abdication from the Eastern Wei, he especially revered Buddhism. Lu Xiujing resented this and requested to compete in Dharma with the Buddhist disciples. Lu Xiujing used spells to make the robes and bowls of all the Shramanas fly up, and the beams and pillars of the palace shook. Lu Xiujing then boasted, 'If the Shramanas can manifest one, I should manifest two. Now I am showing a slight trick, and the Shramanas are retreating.' The Emperor turned to the Great Chief Fashang and said, 'Is there no one in the Buddhist community?' Fashang ordered the last-seated Tanxian to defeat him. Tanxian placed the robes and bowls of Chan Master Chou on the ground, making it impossible for Lu Xiujing to move them with spells. He also placed the robes and bowls on the beam, and they also could not be moved. Lu Xiujing and the others looked at each other, losing color. Tanxian then stood on one foot and said, 'I have already manifested one, you can manifest two.' Lu Xiujing also had nothing to say. All the ministers cheered. The Emperor issued an edict saying, 'The Dharma gate is not two, the true essence is one. Seeking the correct path of truth, stillness is the foundation. The wine and food used for sacrifices, qunie (fermented grains) is the flavor, where is purity? Dried meat is sweet, compassion is forever separated. Above, it violates the benevolent shrines; below, it violates the sacrificial ceremonies. All should be prohibited and no longer revered.' (See Biographies of Eminent Monks). Seven
年帝以內藏梵經未譯。命三藏那連耶舍于天平寺翻譯。帝躬禮梵文。謂群臣曰。此三寶鴻基。禮宜偏敬。十年帝幸遼陽甘露寺。禪居深觀。來非軍國大事不得聞(統記)。
武成
帝諱湛。歡第九子。改元太寧。以三臺宮為大興聖寺。詔略曰。朕嗣膺寶祚。永為家祉。仰祗先志。尚竦玄門。可以三臺宮為大興聖寺。河清二年詔慧藏法師于太極殿講華嚴經。是年帝築壇于內。禮請上法師授戒。布發於地令上師踐而升座。復創報德寺。來師主之。帝篤敬佛乘。創營寶塔。脫珍御服併入檀財。轉大品經月盈數會。層臺別觀皆建伽藍。璧玉珠璣咸充供具(釋監．弘明集)。
後主
帝諱緯。字仁綱。武成長子。改元天統。隆化元年詔修鄴都白馬寺佛圖澄所造塔。得舍利三顆。盛以寶瓶。廣武王邕置水晶缽行道祈請。舍利忽浮水面(統記)。
顏之推
之推。武平中為黃門郎。仕至光祿大夫。舉家蔬食深信佛教。有顏氏家訓行於世。其歸心篇曰。神仙之事有金玉之費。頗為虛放。縱使得仙。終當有死。不能出世。不勸汝曹學之。佛家三世之事信而有徴。家素歸心。勿輕慢也。其間妙旨具于經論。不復於此贊述。但懼汝曹猶未牢固。略重勸誘耳。其戒殺訓曰。儒家君子。見其生不忍見其死。
聞其聲不忍食其肉。高柴曾晰未知內教皆能不殺。此皆仁者自然用心也。含生之類莫不愛命。去殺之事必勉行之。原夫四塵五陰剖析形有。六舟三駕運載群生。萬行俱空千門入善。辨才智慧豈徒七經百氏之博哉。明非堯舜周孔老莊之所及也。內外兩教本為一體。漸極為異深淺不同。內典初門設五種之禁。與外書五常符同。仁者不殺之禁。義者不盜之禁。禮者不邪之禁。智者不酒之禁。信者不妄之禁。歸周孔而背釋宗。何其迷也(顏氏家訓)。
杜弼
弼。字輔玄。中山曲陽人。幼聰敏。家貧無書。寄郡學受業。長於筆札。為時輩所推。魏孝明帝孝昌初除大學博士。遷光州曲城令。為政清靜。入北齊。為神武高歡奉使西魏。魏帝見之九龍殿曰。卿精學。聊有所問。經中佛性法性為同爲異。弼曰止是一理。又問曰。說者妄皆言法性寬佛性狹如何。弼曰。在寬成寬。在狹成狹。若論性體非狹非寬。帝曰。既言成寬成狹。何得非狹非寬。弼曰。若言是寬則不能為狹。若定是狹亦不能為寬。以非寬非狹故能寬能狹。所成雖異能成恒一。帝稱善(北史．本傳)。
陸法和
法和。隱居江陵百里洲。衣食居處一與戒行沙門同。及侯景遣將任約擊湘東王于江陵。法和乃詣湘東乞征。約召諸蠻弟子八百人在江津
【現代漢語翻譯】 現代漢語譯本： 『聽到動物的叫聲就不忍心吃它的肉。』高柴、曾晰即使沒有接受過佛教的教義，也都能做到不殺生。這些都是仁者自然而然的用心啊。一切有生命的物類沒有不愛惜自己生命的，所以一定要努力做到不殺生。追溯那『四塵』（色、聲、香、味）『五陰』（色、受、想、行、識），剖析有形之物的存在；『六舟』（六度：佈施、持戒、忍辱、精進、禪定、智慧）『三駕』（聲聞乘、緣覺乘、菩薩乘）運載眾生脫離苦海。萬種修行最終都歸於空性，千種法門都導向善良。辯才和智慧，豈止是精通《七經》和諸子百家所能比擬的呢？這顯然不是堯、舜、周公、孔子、老子、莊子所能達到的境界。佛教和儒道兩教，本來是一體的，只是逐漸發展到極致就產生了差異，有深有淺的不同。佛教最初的入門，設立了五種禁戒，與儒家的五常相符同。仁者有不殺生的禁戒，義者有不偷盜的禁戒，禮者有不邪淫的禁戒，智者有不飲酒的禁戒，信者有不妄語的禁戒。歸順周公、孔子而背離釋迦牟尼的宗旨，是多麼的迷惑啊！（《顏氏家訓》）。
杜弼
杜弼，字輔玄，中山曲陽人。年幼時就聰明敏捷。家裡貧窮沒有書籍，就寄住在郡學裡學習。擅長寫作，被同輩人所推崇。北魏孝明帝孝昌年間（525-527）被任命為大學博士，后陞遷為光州曲城縣令。為官清廉安靜。進入北齊后，被神武高歡派遣出使西魏。魏帝在九龍殿接見他，說：『您精通學問，我有些問題想問問。經書中所說的佛性（Buddha-nature）和法性（Dharma-nature）是相同還是不同？』杜弼回答說：『本來就是一個道理。』又問：『現在人們都說法性寬廣而佛性狹隘，這是怎麼回事？』杜弼回答說：『在寬廣的境況下就成為寬廣，在狹隘的境況下就成為狹隘。如果從性體的角度來說，就既不是狹隘也不是寬廣。』魏帝說：『既然說是成為寬廣或成為狹隘，怎麼又說不是狹隘也不是寬廣呢？』杜弼回答說：『如果說是寬廣，就不能成為狹隘；如果確定是狹隘，也不能成為寬廣。正因為不是寬廣也不是狹隘，所以才能成為寬廣也能成為狹隘。所成就的雖然不同，但能成就的本體卻始終如一。』魏帝稱讚他。（《北史·本傳》）。
陸法和
陸法和，隱居在江陵百里洲。衣食住行都與遵守戒律的出家沙門相同。等到侯景派遣將領任約攻打駐守在江陵的湘東王蕭繹時，陸法和就前往湘東請求出征。任約召集了八百名蠻族弟子在江津。
【English Translation】 English version: 'Hearing their cries, one cannot bear to eat their flesh.' Gao Chai and Zeng Xi, even without receiving inner teachings (Buddhism), were able to refrain from killing. These are the natural inclinations of the benevolent. All living beings cherish their lives, so the act of abstaining from killing must be diligently practiced. Tracing back to the 'Four Dusts' (rupa, sabda, gandha, rasa - form, sound, smell, taste) and 'Five Skandhas' (rupa, vedana, samjna, samskara, vijnana - form, feeling, perception, mental formations, consciousness), analyzing the existence of tangible things; the 'Six Boats' (Six Paramitas: dana, sila, ksanti, virya, dhyana, prajna - generosity, morality, patience, diligence, concentration, wisdom) and 'Three Vehicles' (Sravakayana, Pratyekabuddhayana, Bodhisattvayana - Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle) carry sentient beings across the sea of suffering. Ten thousand practices ultimately lead to emptiness, and a thousand gates lead to goodness. Eloquence and wisdom are far beyond the grasp of those who merely master the 'Seven Classics' and the hundred schools of thought. Clearly, this is beyond the reach of Yao, Shun, the Duke of Zhou, Confucius, Lao Tzu, and Zhuang Tzu. Buddhism and Confucianism/Taoism were originally one, but gradually diverged to extremes, differing in depth. The initial entry into Buddhism establishes five precepts, which correspond to the Five Constant Virtues of Confucianism. The benevolent have the precept against killing, the righteous have the precept against stealing, those who observe propriety have the precept against sexual misconduct, the wise have the precept against intoxication, and the trustworthy have the precept against lying. To turn to the Duke of Zhou and Confucius while abandoning the teachings of Sakyamuni is truly迷(mí) (deluded)! (Yan's Family Instructions).
Du Bi
Du Bi, courtesy name Fu Xuan, was from Quyang in Zhongshan. He was intelligent and quick-witted from a young age. His family was poor and had no books, so he boarded at the prefectural school to study. He excelled at writing and was admired by his peers. During the Xiaochang era (525-527) of Emperor Xiaoming of the Northern Wei Dynasty, he was appointed as a University Doctor, and later promoted to magistrate of Qucheng County in Guang Prefecture. He governed with integrity and tranquility. After entering the Northern Qi Dynasty, he was sent as an envoy to the Western Wei by Gao Huan, the Prince of Shenwu. The Wei Emperor received him in the Jiulong Hall and said, 'You are well-versed in learning, I have some questions to ask. Are the Buddha-nature (Buddha-dhatu) and Dharma-nature (Dharma-dhatu) mentioned in the scriptures the same or different?' Du Bi replied, 'They are originally the same principle.' The Emperor then asked, 'People now say that Dharma-nature is broad while Buddha-nature is narrow, how is this so?' Du Bi replied, 'In a broad situation, it becomes broad; in a narrow situation, it becomes narrow. If we speak from the perspective of the nature-essence, it is neither narrow nor broad.' The Wei Emperor said, 'Since you say it becomes broad or becomes narrow, how can you say it is neither narrow nor broad?' Du Bi replied, 'If it were broad, it could not become narrow; if it were definitely narrow, it could not become broad. Precisely because it is neither broad nor narrow, it can become broad and can become narrow. What is accomplished may be different, but the essence that accomplishes it is always the same.' The Wei Emperor praised him. (History of the North, Biography of Du Bi).
Lu Fahe
Lu Fahe lived in seclusion on Baili Island in Jiangling. His clothing, food, lodging, and conduct were the same as those of a monastic Shramana who observed the precepts. When Hou Jing sent General Ren Yue to attack Xiao Yi, the Prince of Xiangdong, who was stationed in Jiangling, Lu Fahe went to Xiangdong to request to join the campaign. Ren Yue summoned eight hundred barbarian disciples to Jiangjin.
。湘東王遣胡僧祐領千餘人同行。法和役神祠陰兵擊敗之。又嘗至襄陽城北大樹下。畫地方二尺。令弟子掘之。得一龜長尺半。以杖扣之曰。汝欲出不能。已數百歲。不逢我者豈見天日乎。為授三歸戒。龜乃入草。梁元帝(即湘東王)以法和為都督郢州刺史。封江乘縣公。嘗大聚兵艦欲襲襄陽入武關。元帝慮其為亂。使止之。法和曰。法和是求佛之人。尚不希釋梵天王坐處。豈規王位耶。但于空手佛所與主上有香火因緣。見王應有報至。故救援耳。法和初于百里洲造壽王寺。既架佛殿更截樑柱曰。后四十許年佛法當遭雷雹。此寺幽僻可以免難。及魏平荊州。宮室焚盡。總管欲拆壽王佛殿。嫌其材短乃停。後周武滅佛法。此寺隔在陳境。故不及難。天保六年春。清江王岳進軍臨江。法和舉州入北齊。文宣帝以法和為大都督十州諸軍事太尉公。詣闕通名不稱官爵。但云荊山居士。文宣賜法和錢百萬。物萬段。甲第一區。田一百頃。奴婢二百人。法和所得奴婢盡免之曰。各隨緣。去錢帛散施。一時便盡。所賜宅營佛寺。自居一傍。與凡人無異。一旦無疾而告弟子死期至。時燒香禮拜坐繩床而終。文宣開棺視之。空棺而已(北史)。
魏收
收。字伯起。鉅鹿人。河清中拜右僕射。撰魏書佛老志。略曰。生生之類
【現代漢語翻譯】 現代漢語譯本：湘東王派遣胡僧祐帶領一千多人同行。法和役使神祠的陰兵擊敗了他們。法和曾經到襄陽城北的大樹下，畫了一個兩尺見方的地方，讓弟子挖掘，得到一隻長一尺半的烏龜。法和用手杖敲打烏龜說：『你想出來卻不能，已經數百年了，不遇到我，怎麼能見到天日呢？』於是為烏龜授了三歸戒。烏龜就進入草叢中。梁元帝（即湘東王）（508-555）任命法和為都督郢州刺史，封為江乘縣公。法和曾經大規模聚集兵艦，想要襲擊襄陽，進入武關。梁元帝擔心他作亂，派人阻止他。法和說：『法和是求佛之人，尚且不希望得到釋梵天王的位置，怎麼會覬覦王位呢？只是在空手佛那裡與主上有香火因緣，見王應有報應，所以才來救援罷了。』法和最初在百里洲建造壽王寺。佛殿建成后，他特意截短樑柱說：『后四十年左右，佛法將遭受雷雹之災，此寺幽僻，可以免難。』等到西魏平定荊州，宮室全部被焚燬，總管想要拆毀壽王寺的佛殿，嫌棄它的木材短小，於是停止了。後來北周武帝滅佛，此寺隔在陳朝境內，所以沒有遭到災難。天保六年（555）春天，清江王岳率軍進軍臨江，法和率領全州歸降北齊。北齊文宣帝（529-559）任命法和為大都督十州諸軍事太尉公。法和到朝廷通報姓名時，不稱官爵，只說自己是荊山居士。文宣帝賜給法和錢一百萬，物品一萬段，甲等住宅一區，田地一百頃，奴婢二百人。法和將得到的奴婢全部釋放，說：『各自隨緣而去吧。』錢財布帛隨即全部散施完畢。將所賜的住宅改建成佛寺，自己住在旁邊，與普通人沒有區別。有一天，法和沒有疾病，卻告訴弟子們死期將至。當時燒香禮拜，坐在繩床上圓寂。文宣帝打開棺材觀看，裡面只有空棺而已（出自《北史》）。 魏收 魏收，字伯起，是鉅鹿人。在河清年間（562-565）被任命為右僕射，撰寫了《魏書·佛老志》，內容大略是：『一切有生命的種類……』
【English Translation】 English version: Xiangdong King sent Hu Sengyou leading more than a thousand people to go together. Fahe employed the yin soldiers of the shrine to defeat them. Fahe once went to a large tree north of Xiangyang city, drew a two-foot square area, and asked his disciples to dig it up, obtaining a turtle that was one and a half feet long. Fahe tapped the turtle with a staff and said, 'You want to come out but cannot, it has been hundreds of years, if you hadn't met me, how could you have seen the light of day?' Then he gave the turtle the Three Refuges. The turtle then entered the grass. Emperor Yuan of Liang (i.e., Xiangdong King) (508-555) appointed Fahe as the Inspector of Yingzhou, and enfeoffed him as Duke of Jiangcheng County. Fahe once gathered a large number of warships, wanting to attack Xiangyang and enter Wuguan. Emperor Yuan worried that he would rebel and sent someone to stop him. Fahe said, 'Fahe is a person seeking Buddhahood, and does not even hope to obtain the position of Sakra, how could he covet the throne? It's just that I have a karmic connection with the Lord at the Empty-Handed Buddha, and seeing the King should have retribution, so I came to rescue him.' Fahe initially built the Shouwang Temple in Bailizhou. After the Buddha hall was built, he deliberately cut the beams and pillars short, saying, 'In about forty years, the Buddha Dharma will suffer from hail and thunder, this temple is secluded and can avoid disaster.' When the Western Wei pacified Jingzhou, the palaces were all burned down, and the general manager wanted to demolish the Buddha hall of Shouwang Temple, disliking its short timber, so he stopped. Later, Emperor Wu of Northern Zhou destroyed Buddhism, and this temple was separated in the territory of the Chen Dynasty, so it did not suffer disaster. In the spring of the sixth year of Tianbao (555), Qingjiang King Yue led troops to advance on Linjiang, and Fahe led the entire state to surrender to Northern Qi. Emperor Wenxuan of Northern Qi (529-559) appointed Fahe as Grand General of the Ten States, Military Affairs, and Grand Commandant. When Fahe went to the court to report his name, he did not mention his official titles, but only said that he was a resident of Jingshan. Emperor Wenxuan bestowed Fahe with one million coins, ten thousand pieces of goods, a first-class residence, one hundred acres of land, and two hundred slaves. Fahe released all the slaves he received, saying, 'Each of you should go according to your own karma.' The money and silk were immediately distributed completely. He converted the bestowed residence into a Buddhist temple, and lived next to it himself, no different from ordinary people. One day, Fahe had no illness, but told his disciples that his death was near. At that time, he burned incense and worshiped, and passed away sitting on a rope bed. Emperor Wenxuan opened the coffin to look, and there was only an empty coffin (from the History of the North). Wei Shou Wei Shou, whose courtesy name was Boqi, was a native of Julu. During the Heqing period (562-565), he was appointed as Right Vice Director of the Department of State Affairs and wrote the Treatise on Buddhism and Taoism in the Book of Wei, which roughly stated: 'All living beings...'
。三世神識常不滅也。凡為善惡必有報應。漸積勝業陶冶粗鄙。經無數形澡煉神明。乃至無生而得佛道。其始修心則依佛法僧。謂之三歸。若君子之三畏也。又有五戒。去殺盜淫妄言飲酒。大意與仁義禮智信同。又說六道受生。六度進行。及佛身真應不生不滅。舍利塔廟教法流廣之義。最為深密(佛老志)。
後周
都長安。起閔帝丁丑。盡靜帝庚子。凡五主。二十四年。 宇文泰。字黑獺。代郡武川人。相西魏為大師。嘗供百法師尋討經論講摩訶衍。命沙門曇顯依大乘經撰菩薩藏眾經要(內典錄)。泰造追遠．陟屺．大乘．魏國．安定．中興．天寶．壽山．梵云．大福田等寺。度僧一千(辨正錄)。泰追諡文帝。
閔帝
帝諱覺。字陀羅尼。文帝第三子。受西魏禪。元年來僧實禪師為周國三藏。詔以舍利藏蒲州常念寺。舍利光明自瓶而出。乃建浮圖以表祥異。帝獵于檀山。遙指山上問群臣有所見乎。掌書記盧光獨曰見一沙門。帝曰是矣。即解圍而還。乃令光于見處造浮圖。掘基一丈。得錫杖瓦缽(統紀)。
明帝
帝。諱毓。小名統萬突。文帝長子。改元武成。帝建寺詔略曰。孝感通神。瞻天罔極。莫不布金而構祗桓。流銀而成寶殿。方知鹿苑可期。鶴林無遠。可令太師晉
【現代漢語翻譯】 現代漢語譯本： 三世的神識是常住不滅的。凡是行善作惡，必定會有相應的報應。逐漸積累殊勝的功業，陶冶粗俗鄙陋的習性。經歷無數次的輪迴，洗煉神識使其光明澄澈，最終達到無生無滅的境界，證得佛道。最初修行時，要皈依佛、法、僧，這被稱為『三歸』，類似於君子的『三畏』。還有『五戒』，即不殺生、不偷盜、不邪淫、不妄語、不飲酒，其大意與仁、義、禮、智、信相同。此外，還講述了六道輪迴受生、六度波羅蜜的修行，以及佛身（Buddha-kaya）的真身、應身不生不滅，舍利（Sarira）塔廟、教法廣泛流傳的意義，這些都是非常深奧精密的。（出自《佛老志》）
後周（557年-581年）
都城在長安。從閔帝（557年）丁丑年開始，到靜帝（581年）庚子年結束，共經歷了五位君主，歷時二十四年。 宇文泰（507年-556年），字黑獺，代郡武川人。在西魏擔任太師，曾經供養一百位法師，尋訪探討經論，講習摩訶衍（Mahayana，大乘）。他命令沙門曇顯依據大乘經典編撰《菩薩藏眾經要》（出自《內典錄》）。宇文泰建造了追遠寺、陟屺寺、大乘寺、魏國寺、安定寺、中興寺、天寶寺、壽山寺、梵云寺、大福田寺等寺廟，並度化了一千名僧人。（出自《辨正錄》）宇文泰被追諡為文帝。
閔帝（542年-557年）
閔帝，名覺，字陀羅尼，文帝的第三個兒子。接受了西魏的禪讓。元年（557年），僧實禪師作為周國的三藏（Tripitaka）法師來到。皇帝下詔將舍利（Sarira）安放在蒲州常念寺。舍利放出光明，從瓶中射出，於是建造浮屠（Stupa，佛塔）來彰顯祥瑞。閔帝在檀山打獵，遙指山上問群臣看到了什麼。掌書記盧光獨自回答說看到了一位沙門（Sramana，出家修道者）。閔帝說：『就是他了。』於是停止打獵返回。就命令盧光在看到沙門的地方建造浮屠，挖掘地基一丈深，得到了錫杖和瓦缽。（出自《統紀》）
明帝（534年-560年）
明帝，名毓，小名統萬突，文帝的長子。改年號為武成。明帝建造寺廟的詔書中寫道：『孝感動天，瞻仰上天沒有窮盡。因此要廣佈黃金來建造祗桓（Jetavana，祇園精舍），用流動的白銀來建成寶殿。這樣才知道鹿苑（Mrigadava，釋迦牟尼初轉法輪之地）可以期望到達，鶴林（Kusinara，釋迦牟尼涅槃之地）也不再遙遠。』可以命令太師晉公……
【English Translation】 English version: The consciousness of the three periods of time (past, present, and future) is constant and does not perish. All good and evil deeds will inevitably have corresponding consequences. Gradually accumulate superior merits, and refine crude and vulgar habits. Through countless reincarnations, purify the spirit and make it bright and clear, until reaching the state of non-birth and attaining Buddhahood. At the beginning of cultivation, one should take refuge in the Buddha, the Dharma, and the Sangha, which is called the 'Three Refuges,' similar to the 'Three Fears' of a gentleman. There are also the 'Five Precepts,' which are to abstain from killing, stealing, sexual misconduct, false speech, and drinking alcohol, the general meaning of which is the same as benevolence, righteousness, propriety, wisdom, and trustworthiness. In addition, it also talks about the cycle of rebirth in the six realms, the practice of the six paramitas (Six Perfections), and the meaning of the true and manifested bodies of the Buddha (Buddha-kaya) being neither born nor destroyed, and the wide spread of Sarira stupas and temples, and the teachings, which are very profound and subtle. (From 'Fo Lao Zhi')
Later Zhou Dynasty (557-581 AD)
The capital was in Chang'an. Starting from the Dingchou year of Emperor Min (557 AD) and ending in the Gengzi year of Emperor Jing (581 AD), it went through five rulers, lasting for twenty-four years. Yuwen Tai (507-556 AD), courtesy name Heita, was from Wuchuan in Dai Commandery. He served as Grand Tutor in Western Wei. He once supported one hundred Dharma masters, seeking and discussing scriptures and treatises, and lecturing on Mahayana. He ordered the Sramana (monk) Tanxian to compile the 'Bodhisattva-pitaka-sutra-essentials' based on the Mahayana scriptures (From 'Nei Dian Lu'). Yuwen Tai built temples such as Zhuiyuan Temple, Zhiqi Temple, Dacheng Temple, Wei Guo Temple, Anding Temple, Zhongxing Temple, Tianbao Temple, Shoushan Temple, Fanyun Temple, and Dafutian Temple, and ordained one thousand monks. (From 'Bian Zheng Lu') Yuwen Tai was posthumously honored as Emperor Wen.
Emperor Min (542-557 AD)
Emperor Min, personal name Jue, courtesy name Tuoluoni, was the third son of Emperor Wen. He received the abdication from Western Wei. In the first year (557 AD), Chan Master Sengshi came as the Tripitaka master of the Zhou kingdom. The emperor ordered the Sarira to be enshrined in Changnian Temple in Puzhou. The Sarira emitted light, shooting out from the bottle, so a Stupa was built to show the auspicious sign. Emperor Min hunted in Tan Mountain, pointed to the mountain from afar and asked his ministers what they saw. The secretary Lu Guang alone replied that he saw a Sramana (ascetic). Emperor Min said, 'That's him.' So he stopped hunting and returned. He then ordered Lu Guang to build a Stupa at the place where he saw the Sramana, digging the foundation one zhang deep, and obtained a staff and a clay bowl. (From 'Tong Ji')
Emperor Ming (534-560 AD)
Emperor Ming, personal name Yu, childhood name Tongwantut, was the eldest son of Emperor Wen. He changed the era name to Wucheng. The edict of Emperor Ming building the temple said: 'Filial piety moves the heavens, and looking up to the heavens is endless. Therefore, gold should be widely used to build Jetavana (Gion-shoja), and flowing silver should be used to build treasure halls. Only then can we know that Mrigadava (Deer Park) can be expected to reach, and Kusinara (where Buddha entered Nirvana) is no longer far away.' The Grand Tutor, Duke Jin, can be ordered...
國公總監大陟岵．陟屺二寺(弘明集)。帝為先皇織盧舍那像並二菩薩。各高二丈六尺。檀像十二軀。及金剛獅子等(辨正錄)。
武帝
帝諱邕。字禰羅突。文帝弟四子。保定三年詔曰。歲在昭陽(三陽春孟)。龍集天井(龍集者。東方蒼龍為歲首也。天井。歲在申)。當令所司奉造一切經藏。始乎生滅之教。訖于泥洹之說(統記)。建德元年詔禪師僧瑋至京。親稟戒誨。來后妃公卿咸受十善。來住京城天保寺。帝奉佛。造寺建塔度僧。寫經千餘部。后為道士張賓之惑。遂有毀教之詔(方誌)。
宣帝
帝諱斌。字干伯。武帝長子。大成元年先是沙門道林以學業進見。與武帝議論二十日。酬酢七十番。武帝不能屈。遂許以復教。會武帝殂。至是道林中請尤力。帝許之。遂下詔曰。先帝惑于異論。以釋道為無益。故廢而不行。然大教所繫。詎宜罷黜。於是興復二教(統紀)。
靖帝
帝諱衍。后改名闡。宣帝長子。大象元年詔天下復釋道二教。復立佛像。丞相楊堅與陟[阿-可+古]寺僧智藏．靈乾等再落髮。度僧二百二十人(統紀)。
隋
都長安。起高祖辛丑。盡恭帝丁丑。凡三主。三十七年。
高祖
帝諱堅。姓楊。弘農華陰人。漢太尉震十四
【現代漢語翻譯】 現代漢語譯本 國公總監大陟岵、陟屺二寺（《弘明集》）。皇帝為先皇織造盧舍那像（Vairocana，光明遍照佛）以及兩位菩薩像，每尊高二丈六尺。還有檀木佛像十二尊，以及金剛獅子等（《辨正錄》）。
武帝
皇帝名諱邕，字禰羅突，文帝的第四個兒子。保定三年（563年），下詔說：『歲星在昭陽（指三陽春孟之月），龍宿在天井（龍集，指東方蒼龍為歲首；天井，指歲星在申位）。應當命令有關部門奉造一切經藏，從生滅之教開始，到泥洹（Nirvana，涅槃）之說結束。』（《統記》）。建德元年（572年），下詔禪師僧瑋到京城，親自接受戒誨。之後，后妃公卿都接受了十善。僧瑋住在京城的天保寺。皇帝崇奉佛教，建造寺廟、佛塔，度化僧人，抄寫經書一千多部。後來被道士張賓迷惑，於是有了毀壞佛教的詔令（《方誌》）。
宣帝
皇帝名諱斌，字干伯，武帝的長子。大成元年（579年），先前沙門道林因為學業精進而進見武帝，與武帝議論了二十天，辯論了七十個回合，武帝不能使他屈服，於是答應恢復佛教。恰逢武帝駕崩。到這時，道林極力請求恢復佛教，皇帝答應了他。於是下詔說：『先帝被不同的理論迷惑，認為佛教和道教沒有益處，所以廢除了它們。然而，大道所繫，怎麼可以罷黜呢？』於是興復了佛教和道教（《統紀》）。
靖帝
皇帝名諱衍，後來改名闡，宣帝的長子。大象元年（579年），下詔天下恢復佛教和道教二教，重新樹立佛像。丞相楊堅與陟[阿-可+古]寺的僧人智藏、靈乾等再次落髮，度化僧人二百二十人（《統紀》）。
隋
都城在長安。從高祖辛丑年開始，到恭帝丁丑年結束，共有三位皇帝，歷時三十七年。
高祖
皇帝名諱堅，姓楊，是弘農華陰人，漢太尉楊震的第十四代孫。
【English Translation】 English version The Duke and Chief Supervisor of the Great Zhihu and Zhiqi Monasteries (from 'Hongming Ji'). The Emperor wove an image of Vairocana (the Illuminating Buddha) and two Bodhisattvas for the late Emperor, each being twenty-six feet tall. There were also twelve sandalwood statues of Buddhas, as well as Vajra lions, etc. (from 'Bianzheng Lu').
Emperor Wu
The Emperor's personal name was Yong, courtesy name Niluotu, the fourth son of Emperor Wen. In the third year of Baoding (563 AD), an edict was issued stating: 'The year is in Zhaoyang (referring to the first month of spring), and the Dragon is in Tianjing (Longji refers to the Eastern Azure Dragon being the beginning of the year; Tianjing refers to the year being in the Shen position). The relevant departments should be ordered to create all the Sutra collections, starting from the teachings of birth and death and ending with the teachings of Nirvana.' (from 'Tongji'). In the first year of Jiande (572 AD), an edict summoned Chan Master Sengwei to the capital to personally receive precepts and teachings. Afterwards, the empresses, consorts, dukes, and ministers all received the Ten Virtues. Sengwei resided in Tianbao Monastery in the capital. The Emperor revered Buddhism, building monasteries, pagodas, ordaining monks, and copying over a thousand Sutras. Later, he was misled by the Daoist Zhang Bin, and thus issued an edict to destroy Buddhism (from 'Fangzhi').
Emperor Xuan
The Emperor's personal name was Bin, courtesy name Ganbo, the eldest son of Emperor Wu. In the first year of Dacheng (579 AD), the Shramana Daolin had previously advanced to see Emperor Wu due to his scholarly achievements. He debated with Emperor Wu for twenty days, engaging in seventy rounds of arguments. Emperor Wu could not subdue him, so he agreed to restore Buddhism. It happened that Emperor Wu passed away. At this time, Daolin strongly requested the restoration of Buddhism, and the Emperor agreed. Thus, an edict was issued stating: 'The late Emperor was misled by different theories, believing that Buddhism and Daoism were of no benefit, so he abolished them. However, as the Great Way is concerned, how can they be dismissed?' Thus, he revived Buddhism and Daoism (from 'Tongji').
Emperor Jing
The Emperor's personal name was Yan, later changed to Chan, the eldest son of Emperor Xuan. In the first year of Daxing (579 AD), an edict was issued to the whole country to restore Buddhism and Daoism, and to rebuild Buddhist images. Prime Minister Yang Jian, along with the monks Zhizang and Linggan of Zhi[a-ke+gu] Monastery, shaved their heads again and ordained two hundred and twenty monks (from 'Tongji').
Sui Dynasty
The capital was in Chang'an. Starting from the year Xinchou of Emperor Gaozu and ending in the year Dingchou of Emperor Gong, there were a total of three emperors, lasting for thirty-seven years.
Emperor Gaozu
The Emperor's personal name was Jian, surname Yang, from Huayin, Hongnong. He was the fourteenth-generation descendant of Yang Zhen, the Grand Commandant of the Han Dynasty.
代孫。初有神尼曰智仙。來自河東。謂皇妣曰。此兒甚異。不可於俗間處之。尼躬自撫養。及長謂帝曰。像教將滅。一切鬼神皆西向。汝后當大貴。佛法暫廢。賴汝而興。及周武廢教。尼隱帝家。未幾而逝。至是為天子。大興佛法(隋紀)。開皇元年三月詔於五岳之下各置僧寺一所(三寶記)。二年沙門曇延謁見。勸帝興復佛法。乃下詔曰。周朝廢寺咸與修營。境內之人任聽出家。仍令計口出錢建立經像。由是民間佛經多於六藝之籍(通鑑)。三年詔以京城形勝之地安置伽藍。有僧行處皆許立寺(辨正錄)。四年帝來律師靈藏曰。弟子是俗人天子。律師是道人天子。有欲離俗者任師度之。由是度僧至數萬。帝大悅曰。律師化人為善。弟子禁人為惡。意則一也(本傳)。五年來曰。佛以正法付囑國王。朕是人尊。受佛付囑。自今以後每月常請二七僧于大興善寺讀一切經文(釋監)。十三年十二月八日大隋皇帝佛弟子楊堅敬白十方三寶。周代亂常。侮滅聖蹟。塔寺毀廢。經像淪亡。致愚者無以導昏迷。智者無以尋聖靈。朕往籍三寶因緣。今膺昌運。作民父母思拯黎元。其廢像遺經悉令雕撰。周室毀像殘經慢僧破寺。如此重罪悉為懺悔(開皇紀)。仁壽元年六月初帝微時遇梵僧。以舍利一裹授之曰。檀越他日為普天慈父。此
【現代漢語翻譯】 現代漢語譯本 起初有位神尼名叫智仙，來自河東，對皇妣（對皇太后的尊稱）說：『這個孩子非常特別，不能在世俗中撫養。』神尼親自撫養他。等到他長大后，對他說：『佛教將要衰落，一切鬼神都面向西方。你以後將會大富大貴，佛法暫時衰敗，依靠你而興盛。』等到周武帝（宇文邕，543-578）廢除佛教時，神尼就隱居在（楊）堅的家中，不久就去世了。到（楊）堅成為天子時，大力興盛佛法（《隋紀》）。 開皇（581-600）元年三月，（隋文帝）下詔在五嶽之下各設定一座僧寺（《三寶記》）。二年，沙門（出家修道的人）曇延謁見（隋文帝），勸說（隋文帝）興復佛法，於是下詔說：『周朝廢除的寺廟全部加以修繕，境內的人聽憑自己出家。』仍然命令按照人口出錢建立經像。因此民間佛經比六藝的書籍還多（《通鑑》）。 三年，（隋文帝）下詔在京城形勢優越的地方安置伽藍（寺廟）。有僧人修行的地方都允許建立寺廟（《辨正錄》）。四年，（隋文帝）對律師靈藏說：『弟子（我）是俗人的天子，律師是道人的天子。』有想要出家的人，任憑律師度化他們。因此度化的僧人達到數萬。隋文帝非常高興地說：『律師教化人向善，弟子禁止人作惡，用意是一樣的（《本傳》）。』 五年，（有人）來（朝廷）說：『佛將正法付囑給國王，朕是人中至尊，接受佛的付囑。從今以後每月經常請二七（十四）位僧人在大興善寺讀一切經文（《釋監》）。』 開皇（581-600）十三年十二月八日，大隋皇帝佛弟子楊堅恭敬地稟告十方三寶：周朝顛倒常理，侮辱滅絕聖蹟，塔寺毀壞廢棄，經像沉淪滅亡，導致愚昧的人無法引導昏昧，有智慧的人無法尋求聖靈。朕往昔憑藉三寶的因緣，如今承受昌盛的運勢，作為百姓的父母，想拯救百姓，將廢棄的佛像和遺留的經書全部雕刻撰寫。周朝毀壞佛像、殘害經書、怠慢僧人、破壞寺廟，如此重罪全部為之懺悔（《開皇紀》）。 仁壽（601-604）元年六月初，（隋文帝）在微賤的時候遇到一位梵僧（印度僧人），（梵僧）用一包舍利（佛教聖物，佛陀火化后的遺物）授予（隋文帝）說：『檀越（施主，對施捨者的尊稱）他日將成為普天慈父，此舍利'
【English Translation】 English version Initially, there was a divine nun named Zhi Xian, who came from Hedong. She said to the Empress Dowager: 'This child is very special and should not be raised in the secular world.' The nun personally raised him. When he grew up, she said to him: 'The Buddhist teachings are about to decline, and all ghosts and gods are facing west. You will be very wealthy and noble in the future, and Buddhism will be temporarily abandoned, relying on you to flourish.' When Emperor Wu of Zhou (Yuwen Yong, 543-578) abolished Buddhism, the nun lived in (Yang) Jian's house and died not long after. When (Yang) Jian became the emperor, he greatly promoted Buddhism (Annals of the Sui Dynasty). In the third month of the first year of the Kaihuang era (581-600), (Emperor Wen of Sui) issued an edict to establish a monastery under each of the Five Great Mountains (Records of the Three Treasures). In the second year, the Shramana (Buddhist monk) Tan Yan visited (Emperor Wen of Sui) and advised (Emperor Wen of Sui) to revive Buddhism. Therefore, he issued an edict saying: 'All the temples abolished by the Zhou Dynasty should be repaired, and people within the territory should be allowed to become monks at their own discretion.' He also ordered that money be collected according to the population to build scriptures and statues. As a result, there were more Buddhist scriptures among the people than the books of the Six Arts (Comprehensive Mirror for Aid in Government). In the third year, (Emperor Wen of Sui) issued an edict to place monasteries (Galan) in strategically important places in the capital. Temples were allowed to be built wherever monks practiced (Bian Zheng Lu). In the fourth year, (Emperor Wen of Sui) said to the Vinaya Master Ling Zang: 'Your disciple (I) am the emperor of the secular people, and the Vinaya Master is the emperor of the Dao people.' Anyone who wants to leave the secular world should be allowed to be ordained by the Vinaya Master. As a result, tens of thousands of monks were ordained. Emperor Wen of Sui was very pleased and said: 'The Vinaya Master teaches people to do good, and the disciple forbids people to do evil. The intention is the same (Biography).' In the fifth year, (someone) came (to the court) and said: 'The Buddha entrusted the Dharma to the king. I am the most honored among men and have received the Buddha's entrustment. From now on, every month, please invite two sevens (fourteen) monks to read all the scriptures at the Daxingshan Temple (Shi Jian).' On the eighth day of the twelfth month of the thirteenth year of the Kaihuang era (581-600), Yang Jian, the Buddhist disciple of the Great Sui Emperor, respectfully reported to the Triple Gem of the ten directions: The Zhou Dynasty reversed the natural order, insulted and destroyed sacred sites, pagodas and temples were destroyed and abandoned, and scriptures and statues were lost and destroyed, causing the ignorant to be unable to guide the confused, and the wise to be unable to seek the sacred. I, in the past, relied on the causes and conditions of the Triple Gem, and now I am enjoying prosperous fortune. As the parents of the people, I want to save the people, and I will have all the abandoned statues and remaining scriptures carved and written. The Zhou Dynasty destroyed Buddha statues, mutilated scriptures, neglected monks, and destroyed temples. I repent for all these serious crimes (Kaihuang Ji). In the sixth month of the first year of the Renshou era (601-604), (Emperor Wen of Sui) met a Brahmin monk (Indian monk) when he was humble. (The Brahmin monk) gave (Emperor Wen of Sui) a package of relics (Buddhist sacred objects, remains after the Buddha's cremation) and said: 'Supporter (donor, honorific title for the donor), you will become the compassionate father of the world in the future. This relic'
大覺遺靈與汝供養。及帝即位嘗與法師曇遷置舍利掌中數之。或少或多不定。遷曰。諸佛法身過於數量。非世所測。帝始作七寶箱貯之。至是忽憶其事。於是以岐．雍．泰．華．嵩．衡等三十州各建舍利塔。詔曰。仰惟正覺。大慈大悲。救護眾生。津樑庶品。歸依三寶。重興聖教。思與四海共修福業。永作善因同登妙果。其以沙門三十人諳解法相堪宣道者。各將侍者二人散官一人。薰陸香百二十斤。分送舍利往三十州建塔。期以十月十五日午時同入塔。后三十州表奏皆有瑞應。二年正月復來秦．陜．恒．杭等五十三州建塔。期以四月八日午時同入塔。並如前式。各有感驗(弘明集王邵記)。帝在位二十四年。造寺建塔寫藏經。造金銀檀佛像。度僧設會。不可稱計(釋教錄)。
煬帝
帝諱廣。高祖第二子。開皇元年為晉王總鎮揚州。時天臺顗禪師憩錫廬山。十一年。王迎師至鎮。為設千僧會。師授王以菩薩戒品。因謂王曰。大王紆遵聖禁。宜名總持。王曰。大師傳佛法燈。宜稱智者。久之復還廬山。十五年。師于天臺石城而寂焉。王于乙丑即位。改元大業。建寺造像設會度僧各若干(智者傳)。
薛道衡
道衡。字玄卿。河東汾陰人。高祖受禪。除內史舍人。煬帝嗣位。轉潘州刺史。開皇十
【現代漢語翻譯】 現代漢語譯本：大覺（Mahābodhi，指佛陀）的遺物由你來供養。隋文帝即位后，曾經和法師曇遷一起把舍利放在手掌中計數，有時多有時少，沒有定數。曇遷說：『諸佛的法身超越數量，不是世俗所能測量的。』隋文帝於是製作七寶箱來儲藏舍利。到了這時忽然想起這件事，於是用岐州、雍州、泰州、華州、嵩州、衡州等三十個州各自建造舍利塔。隋文帝下詔說：『仰慕正覺（Sammasambuddha，指佛陀）的大慈大悲，救護眾生，作為眾生的津樑。歸依三寶，重興聖教。想和四海共同修福業，永遠作為善因，一同登上妙果。』於是選出沙門三十人，通曉理解佛法，能夠宣講佛道的，各自帶領侍者二人和散官一人，以及薰陸香一百二十斤，分送舍利前往三十個州建造佛塔，約定在開皇（581-600）年十月十五日午時一同放入塔中。後來三十個州上表奏報都有祥瑞的應驗。開皇二年正月又在秦州、陜州、恒州、杭州等五十三州建造佛塔，約定在四月八日午時一同放入塔中，都和之前的儀式一樣，各有感應靈驗（《弘明集·王邵記》）。隋文帝在位二十四年，建造寺廟、佛塔，抄寫佛經，製造金銀檀木佛像，度化僧人，舉辦佛會，不可計數（《釋教錄》）。
隋煬帝
隋煬帝，名廣，隋高祖（隋文帝）的第二個兒子。開皇（581-600）元年，作為晉王總鎮揚州。當時天臺宗的顗禪師在廬山居住。開皇（581-600）十一年，晉王迎接顗禪師到揚州，為他設定千僧會。顗禪師授予晉王菩薩戒。於是對晉王說：『大王您能遵守聖人的禁戒，應該名為總持。』晉王說：『大師您傳佛法之燈，應該稱為智者。』過了很久，顗禪師又回到廬山。開皇（581-600）十五年，顗禪師在天臺石城圓寂。晉王在乙丑年即位（605年），改年號為大業。建造寺廟，製造佛像，舉辦佛會，度化僧人，數量都很多（《智者傳》）。
薛道衡
薛道衡，字玄卿，河東汾陰人。隋高祖接受禪讓后，任命他為內史舍人。隋煬帝繼位后，調任為潘州刺史。開皇（581-600）十年
【English Translation】 English version: The relics of Mahābodhi (Great Enlightenment, referring to the Buddha) are to be offered by you. After Emperor Wen of Sui ascended the throne, he once counted the Śarīra (relics) in his palm with the Dharma master Tanqian. Sometimes there were more, sometimes less, without a fixed number. Tanqian said, 'The Dharmakāya (Dharma body) of all Buddhas transcends numbers and cannot be measured by the mundane world.' Emperor Wen of Sui then made seven-treasure boxes to store the Śarīra. At this point, he suddenly remembered this matter, so he ordered the construction of Śarīra pagodas in thirty prefectures, including Qi, Yong, Tai, Hua, Song, and Heng. Emperor Wen of Sui issued an edict saying, 'I admire the Sammasambuddha (Perfectly Enlightened One, referring to the Buddha)'s great compassion, saving all beings, serving as a bridge for all beings. I take refuge in the Three Jewels, reviving the Holy Teachings. I wish to cultivate meritorious deeds together with the four seas, forever as a cause for goodness, and together ascend to the wonderful fruit.' Thus, thirty Śramaṇas (monks) were selected, who understood the Dharma and were able to preach the Dharma, each leading two attendants and one unassigned official, as well as one hundred and twenty catties of frankincense, to distribute the Śarīra to thirty prefectures to build pagodas, agreeing to place them in the pagodas together at noon on the fifteenth day of the tenth month of the Kaihuang (581-600) era. Later, the thirty prefectures reported that there were auspicious responses. In the first month of the second year of the Kaihuang (581-600) era, pagodas were built in fifty-three prefectures, including Qin, Shan, Heng, and Hang, agreeing to place them in the pagodas together at noon on the eighth day of the fourth month, all according to the previous ceremony, each with miraculous responses (Wang Shao's Record in the Hongming Ji). Emperor Wen of Sui reigned for twenty-four years, building temples, pagodas, copying scriptures, making gold, silver, and sandalwood Buddha statues, ordaining monks, and holding Dharma assemblies, which were countless (Shijiao Lu).
Emperor Yang of Sui
Emperor Yang, personal name Guang, was the second son of Emperor Gaozu (Emperor Wen) of Sui. In the first year of the Kaihuang (581-600) era, as the Prince of Jin, he was in charge of Yangzhou. At that time, Chan Master Zhiyi of the Tiantai school resided on Mount Lu. In the eleventh year of the Kaihuang (581-600) era, the Prince welcomed Master Zhiyi to Yangzhou and held a thousand-monk assembly for him. Master Zhiyi conferred the Bodhisattva precepts on the Prince. Then he said to the Prince, 'Your Majesty can abide by the holy precepts and should be named Zongchi (Upholder).' The Prince said, 'Master, you transmit the lamp of the Buddha's Dharma and should be called Zhizhe (Wise One).' After a long time, Master Zhiyi returned to Mount Lu. In the fifteenth year of the Kaihuang (581-600) era, Master Zhiyi passed away at Shicheng in Tiantai. The Prince ascended the throne in the year of Yichou (605 AD) and changed the era name to Daye. He built temples, made Buddha statues, held Dharma assemblies, and ordained monks in large numbers (Zhizhe Zhuan).
Xue Daoheng
Xue Daoheng, courtesy name Xuanqing, was from Fenyin in Hedong. After Emperor Gaozu of Sui received the abdication, he appointed him as an Inner Secretary. After Emperor Yang of Sui succeeded to the throne, he was transferred to be the Prefect of Panzhou. Tenth year of Kaihuang (581-600)
一年曇延亡。文帝輟朝。來王公已下往臨道衡。為祭文。略曰。聖皇啟運。像教再興。卓爾緇衣郁為稱首。屈宸極之重。申師資之儀。三寶由之弘護。二諦藉以宣揚。以誘人為善之德。為助國行仁之方。足以追蹤澄什超邁安遠。豈謂法柱忽傾。慈舟遽覆。匪直悲躔四眾。固亦酸感一人(辨正錄)。
李士謙
士謙。字士約。趙郡人。髫齔失父。事母以孝聞。伯父玚每稱之曰。此兒吾家之顏子也。年十二。魏廣平王贊辟開府參軍。事隋有天下。畢志不仕。未嘗飲酒食肉。口無殺害之言。善談玄理。嘗有一客在座。不信佛家報應之說。士謙諭之曰。積善餘慶。積惡餘殃。高門待封。掃墓望喪。豈非休咎之應耶。佛經曰。轉輪五道。無復窮已。此則賈誼所言千變萬化未始有極。忽然為人之謂也。佛道未東而賢者已知其然矣。至若鯀為能(奴來切。三足鱉)。杜宇為鶗鴂。褒君為龍。牛哀為虎。君子為鵠。小人為𤠔。彭生為豕。如意為犬。黃母為黿。宣武為鱉。鄧艾為牛。徐伯為魚。鈴下為烏。書生為蛇。羊祐前身李氏之子。此非佛家變受異形之謂耶。客曰。邢子才云。豈有松柏後身化為樗櫟。仆以為然。士謙曰。此不類之談也。變化皆由心造。木豈有心乎。客又問三教優劣。士謙曰。佛日也。道月也。儒五星也
【現代漢語翻譯】 現代漢語譯本： 一年，曇延（Tanyan，人名）去世。文帝（Emperor Wen，應指某朝代的文帝）停止朝政，來王公以下的人都去靈堂弔唁，並寫了祭文。祭文大略是說：『聖明的皇帝開啟新的時代，佛教的教義再次興盛。曇延卓爾不群，是僧人中的傑出代表。他使帝王尊重，行師長的禮儀。三寶（佛教中的佛、法、僧）因此得以弘揚和護衛，二諦（佛教中的俗諦和真諦）也藉此得以宣揚。他以勸人向善的德行，作為幫助國家施行仁政的方法，足以追趕鳩摩羅什（Kumarajiva）和超越慧遠（Huiyuan）。怎能料到佛法的棟樑忽然倒塌，慈悲的船隻頃刻傾覆。不僅僅是僧團四眾感到悲痛，就連皇帝一人也深感哀傷。』（《辨正錄》記載） 李士謙（Li Shiqian，人名） 李士謙，字士約，趙郡（Zhao Prefecture，地名）人。年幼喪父，以孝順母親而聞名。伯父李玚（Li Yang，人名）常常稱讚他說：『這個孩子是我們家的顏回（Yan Hui，孔子的弟子）。』十二歲時，被北魏（386年-557年）廣平王（Prince Guangping，爵位名）元贊（Yuan Zan，人名）徵辟為開府參軍。隋朝（581年-618年）建立后，他立志不做官，從不飲酒吃肉，口中沒有殺生害命的話。他善於談論玄妙的道理。曾經有一位客人在座，不相信佛家的報應之說。李士謙開導他說：『積累善行，就會留下好的福報；積累惡行，就會留下壞的災禍。高門大戶等待封賞，掃墓祭祖期望得到庇佑，這難道不是吉兇禍福的應驗嗎？佛經上說，在五道（地獄、餓鬼、畜生、人、天）中輪迴，沒有窮盡。這就是賈誼（Jia Yi，西漢政論家、文學家）所說的『千變萬化，沒有開始也沒有終結，忽然變成人』的意思。佛教的道理還沒有傳入東方，賢人就已經知道是這樣了。至於鯀（Gun，人名）變成三足鱉，杜宇（Du Yu，人名）變成杜鵑鳥，褒君（Bao Jun，人名）變成龍，牛哀（Niu Ai，人名）變成老虎，君子變成天鵝，小人變成貓頭鷹，彭生（Peng Sheng，人名）變成豬，如意（Ruyi，人名）變成狗，黃母（Huang Mu，人名）變成大鱉，宣武（Xuanwu，人名）變成鱉，鄧艾（Deng Ai，人名）變成牛，徐伯（Xu Bo，人名）變成魚，鈴下（Ling Xia，人名）變成烏鴉，書生變成蛇，羊祐（Yang You，人名）的前身是李氏的兒子，這難道不是佛家所說的改變形體、接受不同的形態嗎？』客人說：『邢子才（Xing Zicai，人名）說，哪裡有松柏死後變成臭椿樹和櫟樹的？我認為他說得對。』李士謙說：『這是不恰當的說法。變化都是由心造成的，樹木哪裡有心呢？』客人又問佛教、道教、儒教哪個更好。李士謙說：『佛教是太陽，道教是月亮，儒教是五星。』
【English Translation】 English version: In one year, Tanyan (a personal name) passed away. Emperor Wen (referring to an emperor of a certain dynasty) suspended court sessions and officials from princes and dukes downwards went to the mourning hall to pay their respects and wrote a eulogy. The eulogy roughly stated: 'The wise emperor initiated a new era, and the teachings of Buddhism flourished again. Tanyan was outstanding and a prominent representative of the monks. He commanded the respect of the emperor and received the rites due to a teacher. The Three Jewels (Buddha, Dharma, Sangha in Buddhism) were thus promoted and protected, and the Two Truths (conventional truth and ultimate truth in Buddhism) were thereby propagated. He used the virtue of persuading people to do good as a way to help the country implement benevolent governance, enough to catch up with Kumarajiva and surpass Huiyuan. How could one have expected that the pillar of the Dharma would suddenly collapse and the ship of compassion would capsize in an instant. It is not only the fourfold Sangha that feels grief, but even the emperor himself feels deeply saddened.' (Recorded in 'Bian Zheng Lu') Li Shiqian (a personal name) Li Shiqian, courtesy name Shiyue, was a native of Zhao Prefecture (a place name). He lost his father at a young age and was known for his filial piety towards his mother. His uncle Li Yang (a personal name) often praised him, saying, 'This child is our family's Yan Hui (Confucius' disciple).' At the age of twelve, he was recruited by Yuan Zan (a personal name), the Prince Guangping (a noble title) of the Northern Wei Dynasty (386-557 AD), as a military advisor in the Prince's headquarters. After the establishment of the Sui Dynasty (581-618 AD), he resolved not to serve as an official, never drank alcohol or ate meat, and never spoke of killing or harming living beings. He was good at discussing profound principles. Once, a guest was present who did not believe in the Buddhist doctrine of karma and retribution. Li Shiqian enlightened him, saying, 'Accumulating good deeds will leave good fortune; accumulating evil deeds will leave bad disasters. High-ranking families await rewards, and sweeping tombs and ancestral sacrifices are done in the hope of receiving blessings. Isn't this the verification of good and bad fortune? The Buddhist scriptures say that in the five realms (hell, hungry ghosts, animals, humans, gods) of reincarnation, there is no end. This is what Jia Yi (a statesman and writer of the Western Han Dynasty) meant when he said, 'Thousands of changes and transformations, without beginning or end, suddenly becoming a human being.' Before the Buddhist teachings were introduced to the East, wise men already knew this to be true. As for Gun (a personal name) turning into a three-legged turtle, Du Yu (a personal name) turning into a cuckoo bird, Bao Jun (a personal name) turning into a dragon, Niu Ai (a personal name) turning into a tiger, a gentleman turning into a swan, a petty person turning into an owl, Peng Sheng (a personal name) turning into a pig, Ruyi (a personal name) turning into a dog, Huang Mu (a personal name) turning into a large turtle, Xuanwu (a personal name) turning into a turtle, Deng Ai (a personal name) turning into an ox, Xu Bo (a personal name) turning into a fish, Ling Xia (a personal name) turning into a crow, a scholar turning into a snake, and the previous life of Yang You (a personal name) being the son of the Li family, isn't this what the Buddhist family calls changing form and accepting different forms?' The guest said, 'Xing Zicai (a personal name) said, how can pine and cypress trees turn into ailanthus and oak trees after death? I think he is right.' Li Shiqian said, 'This is an inappropriate statement. Changes are all created by the mind; how can trees have a mind?' The guest then asked which was better, Buddhism, Taoism, or Confucianism. Li Shiqian said, 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.'
。客亦不能難而止(隋書)。
費長房
長房。成都人。先為沙門。周武沙汰反俗。隋興。入預譯經。開皇十七年為翻經學士。進開皇三寶錄十五卷(弘明集)。
王通
通。字仲淹。洛陽龍門人。大業十三年有疾。聞煬帝被害。泫然而興曰。生民厭亂久矣。其或者將啟堯舜之運。吾不與焉命也。通卒於家。門人謚曰文中子。弟子薛收等編集其言。名中說。其周公篇曰。詩書盛而秦世滅。非仲尼之罪也。虛玄長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之罪也。或問佛。文中子曰。聖人也。其教何如。曰西方之教也。中國則泥。文中子讀讜議曰。二教於是乎一矣。或問長生神仙之道。文中子曰。仁義不修。孝弟不立。奚為長生(文中子)。文中子之弟名績。著書。號東皋子。
辛彥之
彥之。狄道人。博涉經史。與牛弘同志好學。后入關。遂家京兆。周文帝見而器之。拜中書侍郎。隋高祖受禪。除太常少卿。為潞州刺史。建浮屠十五層。州人張元暴卒復甦云。神遊天上。見一堂極崇麗。天人曰。辛刺史有大功德。作此堂以待之(隋書)。
揚素
素。字處道。奇䇿高文。為一時之杰。累官上柱國。封越國公。尊重佛法。造光明寺。又于華岳造思覺寺。素嘗
【現代漢語翻譯】 現代漢語譯本：客人也不能辯駁而停止。（《隋書》）
費長房
長房，成都人。起初是沙門（佛教出家人）。北周武帝時進行沙汰（整頓）佛教，勒令僧人還俗。隋朝建立后，他參與譯經工作。開皇十七年（597年）擔任翻經學士，進獻《開皇三寶錄》十五卷。（《弘明集》）
王通
王通，字仲淹，洛陽龍門人。大業十三年（617年）生病，聽到隋煬帝被殺的訊息，悲憤地說：『百姓厭惡戰亂已經很久了，或許將要開啟堯舜那樣的盛世，我不能參與其中，這是命啊。』王通在家中去世，他的門人謚號他為文中子。弟子薛收等人編輯他的言論，名為《中說》。其中的《周公篇》說：『《詩》、《書》興盛而秦朝滅亡，這不是孔子的罪過。虛無玄談盛行而晉朝混亂，這不是老子、莊子的罪過。齋戒修行而梁國滅亡，這不是釋迦牟尼的罪過。』有人問佛，文中子說：『是聖人啊。』問他的教義如何，回答說：『是西方的教義，在中國就變得不純正了。』文中子讀《讜議》后說：『儒、道二教由此可以合一了。』有人問長生神仙之道，文中子說：『仁義不修，孝悌不立，談什麼長生？』（《文中子》）文中子的弟弟名叫王績，著書，號東皋子。
辛彥之
辛彥之，狄道人。廣泛涉獵經史，與牛弘志同道合，愛好學習。後來進入關中，於是定居京兆。北周文帝見到他后很器重他，授任中書侍郎。隋高祖接受禪讓后，任命他為太常少卿，后擔任潞州刺史，建造了十五層的浮屠（佛塔）。潞州人張元突然暴死後又復活，說自己神遊天上，見到一座極其崇麗的殿堂，天人說：『辛刺史有大功德，建造此堂來等待他。』（《隋書》）
楊素
楊素，字處道，有奇特的計謀和高超的文采，是當時傑出的人物。多次陞官至上柱國，封為越國公。他尊重佛法，建造光明寺，又在華岳建造思覺寺。楊素曾經……
【English Translation】 English version: The guest could not argue and had to stop. (Sui Shu/Book of Sui)
Fei Changfang
Changfang was a native of Chengdu. He was initially a Shamen (Buddhist monk). During the reign of Emperor Wu of the Northern Zhou Dynasty, there was a purge (regulation) of Buddhism, and monks were ordered to return to secular life. After the establishment of the Sui Dynasty, he participated in the translation of scriptures. In the seventeenth year of Kaihuang (597 AD), he served as a scholar of scripture translation and presented fifteen volumes of the 'Kaihuang Sanbao Lu' (Record of the Three Jewels of Kaihuang). (Hongming Ji/Collection for the Propagation and Clarification of Buddhism)
Wang Tong
Wang Tong, courtesy name Zhongyan, was a native of Longmen in Luoyang. In the thirteenth year of Daye (617 AD), he fell ill. Upon hearing the news of Emperor Yang of Sui being killed, he sadly exclaimed: 'The people have long been weary of war and chaos. Perhaps an era like that of Yao and Shun is about to begin, but I will not be a part of it. It is fate.' Wang Tong died at home, and his disciples posthumously honored him as Wenzhongzi. His disciples, including Xue Shou, compiled his sayings, which were named 'Zhongshuo' (Sayings of Master Zhong). In the 'Zhou Gong' chapter, it says: 'The 'Book of Poetry' and the 'Book of Documents' flourished, yet the Qin Dynasty perished. This is not the fault of Confucius. Empty and mysterious discussions prevailed, and the Jin Dynasty fell into chaos. This is not the fault of Laozi and Zhuangzi. Fasting and practicing asceticism, the Liang kingdom perished. This is not the fault of Shakyamuni.' Someone asked about Buddha, and Wenzhongzi said: 'He is a sage.' When asked about his teachings, he replied: 'It is the teaching of the West, which becomes impure in China.' After reading 'Dangyi' (Upright Discussions), Wenzhongzi said: 'The two teachings of Confucianism and Taoism can thus be unified.' Someone asked about the way to immortality and becoming a celestial being, and Wenzhongzi said: 'Without cultivating benevolence and righteousness, without establishing filial piety and brotherly love, what is the point of seeking immortality?' (Wenzhongzi) Wang Tong's younger brother was named Wang Ji, who wrote a book and was known as Donggaozi.
Xin Yanzhi
Xin Yanzhi, a native of Didao, extensively studied the classics and histories, and shared the same aspirations and love for learning as Niu Hong. Later, he entered Guanzhong and settled in Jingzhao. Emperor Wen of the Northern Zhou Dynasty saw him and valued him greatly, appointing him as a Middle Secretariat Attendant. After Emperor Gaozu of Sui received the abdication, he appointed him as Vice Minister of the Court of Imperial Sacrifices and later served as the Prefect of Luzhou, where he built a fifteen-story Futu (Buddhist pagoda). A resident of Luzhou named Zhang Yuan suddenly died and then revived, saying that he had traveled to heaven in spirit and saw an extremely magnificent hall. A celestial being said: 'Prefect Xin has great merit and virtue, and this hall was built to await him.' (Sui Shu/Book of Sui)
Yang Su
Yang Su, courtesy name Chudao, possessed extraordinary strategies and excellent literary talent, and was an outstanding figure of his time. He rose through the ranks to become Supreme Pillar of State and was enfeoffed as Duke of Yue. He respected Buddhism, built the Guangming Temple, and also built the Sijue Temple on Mount Hua. Yang Su once...
行道觀。見壁間畫像。問道士曰此何圖也。道士曰老子化胡成佛圖。素曰。承聞老子化胡。胡人不受。老子變身作佛。胡人方受。是則佛能化胡。道不能化。何言老子化胡乎。老子安用化胡為佛。何不化胡為道。道流不能對(統紀)。
佛法金湯編卷第六
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第七
會稽沙門 心泰 編
天臺沙門 真清 閱
唐
都長安。起高祖戊寅。盡哀帝丙寅。二十一主。二百八十九年。
高祖
帝諱淵。字叔德。李姓。隴西成紀人。祖虎。追諡景皇帝。父昞。謚仁公。生高祖于長安。武德元年帝于朱雀門南衢建道場設無遮大會。又命僧道各六十九人于太極殿七日行道設千僧齋。三年造靈仙．會昌．勝業．慈悲．證果五寺。嘗舍晉陽舊第為興聖寺。于并州造義興寺。為太祖元皇帝造旃檀像三軀以薦冥福。四年太史令傅奕上疏毀教。法琳法師對詔論之。奕議遂𥨊(辨正論並舊唐史)。
太宗
帝諱世民。高祖次子。貞觀元年正月詔在京德行沙門並各于當寺行道七日。齋供所須有司準給。二年詔。略曰。神道設教慈悲為先。玄化潛通亭育資始。朕恭膺大寶。撫愛黎元。矜
【現代漢語翻譯】 現代漢語譯本 在行道觀，（有人）看見墻壁上的畫像，問（一位）道士說：『這是什麼圖？』道士說：『老子化胡成佛圖。』（那人）素問：『聽說老子化胡，胡人並不接受，老子變身成為佛，胡人才接受。這樣說來，是佛能化胡，道不能化胡。為什麼說是老子化胡呢？老子為什麼要化胡成為佛？為什麼不化胡成為道？』道教人士無言以對。（出自《統紀》）
《佛法金湯編》卷第六
天臺釋如惺重新校對 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第七
會稽沙門 心泰 編
天臺沙門 真清 閱
唐朝
都城長安。從高祖武德元年（618年）開始，到哀帝天祐四年（907年）結束，歷經二十一位皇帝，共二百八十九年。
高祖
皇帝名諱淵，字叔德，姓李，是隴西成紀人。祖父李虎，追諡為景皇帝。父親李昞，謚號仁公。高祖在長安出生。武德元年（618年），皇帝在朱雀門南面的道路上建立道場，設定無遮大會。又命令僧人和道士各六十九人在太極殿進行七天的行道，設定千僧齋。武德三年（620年）建造了靈仙寺、會昌寺、勝業寺、慈悲寺、證果寺五座寺廟。曾經把晉陽的舊宅舍棄改為興聖寺，在并州建造義興寺，為太祖元皇帝建造旃檀像三尊，用來祈求冥福。武德四年（621年），太史令傅奕上疏詆譭佛教，法琳法師在朝廷上與他辯論。傅奕的議論於是被駁倒（出自《辨正論》和《舊唐史》）。
太宗
皇帝名諱世民，是高祖的次子。貞觀元年（627年）正月，下詔讓在京城的具有德行的沙門都在各自的寺廟裡進行七天的行道，齋供所需的物品由有關部門供給。貞觀二年（628年）下詔，大意是：『神道設教，慈悲為先。玄妙的教化潛移默化，使萬物得到滋養。朕恭敬地繼承大位，愛護百姓，憐憫……』
【English Translation】 English version At the Xingdao Monastery, (someone) saw a painting on the wall and asked a Taoist priest, 'What is this picture?' The Taoist priest said, 'It is a picture of Laozi (Lao Tzu) transforming the barbarians (Hu) into Buddhas.' (That person) asked, 'I heard that when Laozi tried to transform the barbarians, they did not accept it. Only when Laozi transformed himself into a Buddha did the barbarians accept it. In that case, it is the Buddha who can transform the barbarians, not Taoism. Why do you say that Laozi transformed the barbarians? Why did Laozi transform the barbarians into Buddhas? Why didn't he transform them into followers of Tao?' The Taoist could not answer. (From 'Tong Ji')
Compilation of the Golden Soup of the Buddha Dharma, Volume 6
Revised by Shi Ruxing of Tiantai Supplement to the Buddhist Canon Continued, Volume 87, No. 1628, Compilation of the Golden Soup of the Buddha Dharma
Compilation of the Golden Soup of the Buddha Dharma, Volume 7
Compiled by Shramana Xintai of Kuaiji
Reviewed by Shramana Zhenqing of Tiantai
Tang Dynasty
The capital was Chang'an. It began with Emperor Gaozu's Wude year 1 (618 AD) and ended with Emperor Ai's Tianyou year 4 (907 AD), lasting through twenty-one emperors for a total of two hundred and eighty-nine years.
Gaozu (Emperor Gaozu of Tang)
The emperor's name was Yuan, his courtesy name was Shude, and his surname was Li. He was from Chengji in Longxi. His grandfather, Hu, was posthumously honored as Emperor Jing. His father, Bing, was given the posthumous title of Duke Ren. Gaozu was born in Chang'an. In the first year of Wude (618 AD), the emperor established a Daochang (Taoist ritual space) on the southern street of Zhuque Gate and held an Unobstructed Great Assembly (Wuzhe Dahui). He also ordered sixty-nine monks and sixty-nine Taoists to perform rituals for seven days in the Taiji Hall and set up a Thousand Monk Feast. In the third year of Wude (620 AD), he built five temples: Lingxian Temple, Huichang Temple, Shengye Temple, Cibei Temple, and Zhengguo Temple. He once donated his old residence in Jinyang to become Xingsheng Temple and built Yixing Temple in Bingzhou. He commissioned three sandalwood statues of the Great Ancestor Yuan Emperor to pray for blessings in the afterlife. In the fourth year of Wude (621 AD), the Grand Astrologer Fu Yi submitted a memorial criticizing Buddhism, and Dharma Master Falin debated with him in court. Fu Yi's arguments were then refuted (from 'Bian Zheng Lun' and 'Old Book of Tang').
Taizong (Emperor Taizong of Tang)
The emperor's name was Shimin, the second son of Gaozu. In the first month of Zhenguan year 1 (627 AD), he issued an edict ordering virtuous Shramanas in the capital to perform rituals in their respective temples for seven days, with the necessary provisions for the vegetarian meals provided by the relevant departments. In the second year of Zhenguan (628 AD), he issued an edict, roughly stating: 'The divine path establishes teachings, with compassion as the priority. The profound transformation subtly permeates, nourishing all things. I respectfully inherit the great throne, cherish the people, and have compassion for...'
愍之心觸類而長。是用旁求冥貺幽贊明靈。所冀九功惟敘五福。斯應宜為普天億兆仰祈加祐。可於京城及天下諸州寺觀僧道等七日七夜轉經行道(辨正錄)。是年三月詔曰。自隋創義志存拯溺。壯征東伐所向平殄。凡所傷殪難可勝紀。手所誅剪將近一千。切以如來聖教深尚仁慈。禁戒之科殺害為重。爰命有司。京城諸寺皆為建齋行道七日七夜。竭誠禮懺。冀三途之難因期解脫。萬劫之苦藉此弘濟。滅冤障之心。趣菩提之路(舊唐史)。三年閏十二月詔曰。有隋失道。九服沸騰。朕親總元戎。致茲明罰。切恐九泉之下尚淪鼎鑊。八難之間永纏冰炭。所以樹立福田濟其營魄。可於建義以來交兵之處為義士囚徒殞身戎陣者各建寺剎。招延勝侶。望法鼓所震變炎火于青蓮。清梵所聞易苦海于甘露。所司量定處所並立寺宇。具為事條以聞。稱朕矜哀之意(舊唐史)。是年玄奘法師詣闕陳表往西域取未至經。帝不許。私遁而去。五年帝以慶善宮為慈德寺。于昭陵立瑤臺寺。七年來禁堰寨取魚者。並斷屠殺。度僧尼三千人(辨正錄)。九年十一月詔曰。三乘結轍濟度為先。八正歸依慈悲為主。流智慧之海膏澤群生。剪煩惱之林津樑品物。任真體道。理葉至仁。妙果勝因。事符積善。朕欽若金輪。恭膺寶命。至德之訓無遠不思。大聖之
【現代漢語翻譯】 現代漢語譯本： 以仁慈之心對待萬物，使其生長。因此，廣泛尋求神靈的庇佑和默默的幫助，期望能夠實現《尚書》所說的九功，獲得《洪範》所說的五福。這應該成為天下百姓共同仰望和祈求保佑的事情。可以在京城和天下各州的寺廟道觀中，連續七天七夜進行轉經和修行（辨正錄）。 這年三月，皇帝下詔說：『隋朝開國時，立志于拯救百姓於水火之中。多次出兵征討，所向披靡。但所傷所殺之人，難以計數。朕親手誅殺的將近一千人。深知如來佛的教義，最為重視仁慈，戒律之中，殺害生命是最為嚴重的罪過。』因此命令有關部門，在京城各寺廟建立齋壇，連續七天七夜進行修行，竭誠禮拜懺悔，希望三途（地獄、餓鬼、畜生）的苦難能夠因此得到解脫，萬劫的痛苦能夠藉此得到救濟，滅除冤仇之心，走向菩提之路（舊唐史）。 三年閏十二月，皇帝下詔說：『隋朝失去道義，天下百姓沸騰。朕親自率領軍隊，進行討伐。但恐怕那些死於戰火的人，還在九泉之下遭受鼎鑊之苦，在八難（沒有機會見到佛，聽聞佛法）之中永遠纏繞在冰炭之中。』所以要建立福田，救濟他們的靈魂。可以在自起兵以來交戰的地方，為那些為正義事業犧牲的義士、囚犯和死於戰陣的將士，各自建立寺廟，招請高僧。希望法鼓的聲音能夠將炎熱的地獄變為清涼的青蓮，清凈的梵音能夠將痛苦的苦海變為甘露。有關部門要確定地點，建立寺廟，詳細擬定相關事宜上報，以表達朕的憐憫之意（舊唐史）。 這年，玄奘（唐代著名高僧）法師前往朝廷，呈上奏表，請求前往西域（古代對中亞、印度等地的稱呼）求取未傳到中國的佛經。皇帝沒有允許。玄奘私自離開。唐太宗貞觀五年（631年），皇帝將慶善宮改為慈德寺，在昭陵（唐太宗的陵墓）建立瑤臺寺。唐太宗貞觀七年（633年），禁止在堰寨捕魚，並禁止屠殺。度化僧尼三千人（辨正錄）。 唐太宗貞觀九年（635年）十一月，皇帝下詔說：『三乘（聲聞乘、緣覺乘、菩薩乘）佛法，以濟度眾生為先。八正道（佛教的八條正確道路）的歸依，以慈悲為根本。流淌智慧的海洋，滋潤萬物。斬斷煩惱的森林，成為眾生的津樑。任其自然，體會真道，道理符合至仁。妙果勝因，事情符合積善。朕欽佩佛法，恭敬地接受天命。至德的教訓，無論多麼遙遠，都不敢不思念。大聖的……』
【English Translation】 English version: A heart of compassion extends to all beings, nurturing their growth. Therefore, we seek divine blessings and silent assistance from the spirits, hoping to fulfill the 'Nine Accomplishments' as described in the Book of Documents and attain the 'Five Blessings' as outlined in the Great Plan. This should be the common aspiration of all people under heaven, seeking blessings and protection. Monks and Taoists in temples and monasteries throughout the capital and all provinces should engage in sutra chanting and practice for seven days and seven nights (Bian Zheng Lu). In the third month of this year, the Emperor decreed: 'When the Sui Dynasty was founded, its ambition was to rescue the people from drowning. Numerous military expeditions were launched, and all were victorious. However, the number of those injured and killed is countless. I personally executed nearly a thousand people. I deeply understand that the sacred teachings of the Tathagata (another name for Buddha) highly value benevolence, and among the precepts, killing is the most serious offense.' Therefore, he ordered the relevant departments to establish altars in all temples in the capital, to practice diligently for seven days and seven nights, sincerely repenting and praying that the suffering of the three evil paths (hell, hungry ghosts, animals) could be liberated, and the suffering of countless kalpas (an immense period of time) could be relieved, to eliminate the heart of vengeance and embark on the path to Bodhi (enlightenment) (Old Tang History). In the intercalary twelfth month of the third year, the Emperor decreed: 'The Sui Dynasty lost its way, and the people of the world were in turmoil. I personally led the army to carry out the punishment. But I fear that those who died in the war are still suffering in the cauldrons of hell, and are forever entangled in ice and charcoal within the eight difficulties (conditions that prevent one from hearing the Dharma).』 Therefore, we must establish fields of merit to save their souls. Temples should be built in the places where battles have taken place since the beginning of the uprising, for the righteous men, prisoners, and soldiers who died in battle, and eminent monks should be invited. It is hoped that the sound of the Dharma drum can transform the fiery hell into a cool blue lotus, and the pure Brahma sound can transform the bitter sea of suffering into nectar. The relevant departments should determine the location, build temples, and submit detailed reports, to express my compassion (Old Tang History). In this year, the Dharma Master Xuanzang (famous monk in Tang Dynasty) went to the court and presented a memorial, requesting to go to the Western Regions (ancient name for Central Asia, India, etc.) to seek Buddhist scriptures that had not yet been transmitted to China. The Emperor did not allow it. Xuanzang left privately. In the fifth year of the Zhenguan reign (631 AD) of Emperor Taizong of Tang, the Emperor changed Qingshan Palace into Cide Temple, and built Yaotai Temple in Zhaoling (Emperor Taizong's tomb). In the seventh year of the Zhenguan reign (633 AD) of Emperor Taizong of Tang, fishing in Yanzhai was prohibited, and slaughter was prohibited. Three thousand monks and nuns were ordained (Bian Zheng Lu). In the eleventh month of the ninth year of the Zhenguan reign (635 AD) of Emperor Taizong of Tang, the Emperor decreed: 'The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of Buddhism take saving sentient beings as the priority. The refuge in the Eightfold Path (the eight correct paths of Buddhism) takes compassion as the foundation. It flows the ocean of wisdom, nourishing all beings. Cutting off the forest of afflictions, becoming the ferry for all beings. Letting nature take its course, experiencing the true path, the principle conforms to the utmost benevolence. Wonderful fruits and superior causes, things conform to accumulating goodness. I admire the Buddha-dharma, and respectfully accept the mandate of heaven. The teachings of utmost virtue, no matter how far away, I dare not not think of them. The Great Sage's...'
規無幽不察。欲使人免蓋纏家臻仁壽。比緣喪亂僧徒減少。華臺寶塔窺戶無人。紺發青蓮櫛風沐雨。眷言凋毀。良用憮然。其天下諸州有寺之處。宜度僧尼。數以三千為限。十四年五月杜順法師卒。初為隋文帝所重。給月俸供之。至是帝愈敬之。常引入宮事之如佛。十五年五月帝幸弘福寺。召沙門道懿五人賜坐言創寺。專為追崇穆太后。言發涕零。自製䟽文。令迴向罷。謂懿曰。頃以老子是朕先宗。故令道在前。卿等應有所恨。懿曰。陛下尊祖宗。降成式。懿等荷恩。詎敢有恨。帝曰。佛道大小。釋老尊卑。朕已久知。豈以一時在上為勝耶。故先老子者。以別親疏之序。非不留心於佛也。自有國以來。未嘗創立道觀。所在戰場皆建佛寺。至於太原舊第亦以奉佛。朕存心如此。卿等想未諭也。朕意不述則人不知。十七年詔四祖信大師赴闕。使者四返。信堅臥不起。就賜珍繒以遂其志(釋監)。十八年來曰。如來滅度以末代澆浮付囑國王大臣護持佛法。遺教經者是佛涅槃所說。戒來弟子甚為詳要。末俗緇素不知崇奉。永懷聖教用思弘闡。宜令有司多寫經本。付京官刺史各一卷。若見僧尼業行與經不同者。公私勸勉必使遵行(舊唐史)。十九年正月玄奘還長安。留守房玄齡表聞。二月奘見帝于儀鸞殿。帝曰師去何不相報。奘
曰去時表三上不蒙許可。乃輒私行。帝曰。師能委命求法。惠利蒼生。朕甚嘉焉。奘因奏西域所獲梵本經論六百五十七部。乞就嵩山少林寺宣譯。帝曰。朕頃為穆太后創弘福寺。可就彼翻譯。來房玄齡監護。資備所須一出天府(玄奘傳)。二十二年六月帝幸坊州玉華宮。召奘至。帝曰。比日所譯何經。奘曰近譯瑜珈師地論。帝覽之謂侍臣曰。佛教廣大。猶瞻天瞰海莫極高深。九流典籍如汀瀠方溟渤耳。世言三教齊致者。此妄談也。因來有司寫新譯經論。頒賜十道總管。御製三藏聖教序以冠其首。賜奘百金磨衲寶刀。嘗問奘曰。法門之益何所宜先。對曰。弘法須人。度僧為最。帝悅(舊唐史稽古略)。聖教序略曰。蓋聞二儀有像。顯覆載以含生。四時無形。潛寒暑以化物。是以窺天鑒地。庸愚皆識其端。明陰洞陽。賢喆罕窮其數。故知像顯可徴。雖愚不惑。形潛莫睹。在智猶述。況乎佛道崇虛。乘幽控寂。弘濟萬品。典御十方。大之則彌于宇宙。細之則攝於毫釐。妙道凝玄。遵之莫知其際。法流湛寂。挹之莫測其源。然則大教之興基乎西土。騰漢庭而皎夢。照東域而流慈。於是徴言廣被。拯含類於三途。遺訓遐宣。導群生於十地。有玄奘法師者。幼懷貞敏。早悟三空。長契神情。先包四忍。翹心凈土。往游西域十有七年
。詢求正教凡六百五十七部。譯布中夏。聖教缺而復全。蒼生罪而還福。方冀茲經流施。將日月以無窮。斯福遐敷。與乾坤而永大。
高宗
帝諱治。字為善。太宗第九子。永徽元年詔天宮慧威禪師補四大師朝散大夫。五年特旨度沙彌窺基為大僧(基。尉遲敬德猶子。慈恩是也)。顯慶元年五月來天下僧尼有犯國法者以僧律治之。不得與民同科。三年六月帝創西明寺成。出繡像長幡安奉西明。帝曰。佛道二教同歸一善。釋宗為于無為。道門德于不德。師等學道古今。業宗空有。可共談名理以相啟沃。沙門慧立．道士張惠元七人于百福殿共論名理。帝悅。補立為西明寺都維那(釋監)。四年十月制以玉華宮為寺。追崇先帝。詔奘法師居之。麟德元年二月奘法師卒。帝哭之慟。罷朝五日。顧左右曰。國寶永失。可謂痛心。來準如來故事。斂以金棺銀槨。塔于浐水之東原。干封二年十月道宣律師卒。有詔傷悼。來天下寺圖形塑像以為軌範(舊唐史並二師塔銘)。帝在東宮日。制述聖記。略曰。夫顯揚正教。非智無以廣其文。崇闡微言。非賢莫能定其旨。蓋真如聖教者諸法之玄宗。眾經之軌躅也。綜括宏遠。奧旨遐深。極空有之精微。體生滅之機要。詞茂道曠。尋之者不究其源。文顯義幽。履之者莫測其際。故知
【現代漢語翻譯】 現代漢語譯本：尋求正教典籍共六百五十七部，翻譯並傳播於中原大地，使佛教聖教得以從缺失走向完整，使天下百姓從罪業走向幸福。希望此經書能夠流傳廣佈，像日月一樣永無止境，這份福澤能夠廣泛傳播，與天地同存。
高宗（649年-683年）
皇帝名諱為治，字為善，是太宗（598年-649年）的第九個兒子。永徽元年（650年），下詔讓天宮寺的慧威禪師補任四大師朝散大夫。永徽五年（654年），特地下旨度沙彌窺基為大僧（窺基，是尉遲敬德的侄子，也就是慈恩大師）。顯慶元年（656年）五月，規定天下僧尼如有觸犯國家法律者，按照僧律進行懲治，不得與普通百姓同罪。顯慶三年（658年）六月，皇帝建立西明寺建成，拿出繡像長幡安放在西明寺。皇帝說：『佛道兩教都歸於一善，佛教注重無為，道教注重不德。各位大師學習道義，貫通古今，精通空有之理，可以共同探討名理，互相啓發。』沙門慧立、道士張惠元等七人在百福殿共同討論名理，皇帝非常高興，補任慧立為西明寺都維那（釋監）。顯慶四年（659年）十月，下令將玉華宮改為寺廟，追崇先帝。詔令玄奘法師居住於此。麟德元年（664年）二月，玄奘法師去世，皇帝哭得非常悲痛，停止朝政五日。他回頭對身邊的人說：『國家的寶物永遠失去了，真是令人痛心。』於是按照如來的故事，用金棺銀槨安葬，塔建在浐水東邊的原野上。干封二年（667年）十月，道宣律師去世，皇帝下詔表示傷悼。命令天下寺廟繪製塑像，作爲規範（舊唐史以及兩位大師的塔銘）。皇帝在東宮的時候，撰寫了《述聖記》，大略是說：『要顯揚正教，沒有智慧就無法推廣其文辭；要崇尚闡明精微的言論，沒有賢能就無法確定其宗旨。真如聖教是諸法的玄妙根本，是眾多經書的準則。它總括宏大深遠，奧妙的旨意深邃，窮盡空有的精微之處，體現生滅的關鍵。文辭華麗，道義曠遠，探尋它的人無法窮盡其源頭；文辭顯明，意義幽深，踐行它的人無法測度其邊際。所以要知道』
【English Translation】 English version: Sought after six hundred and fifty-seven parts of the orthodox teachings, translated and spread them in the Central Plains, so that the holy teachings of Buddhism could be restored from incompleteness to completeness, and the people of the world could turn from sin to happiness. It is hoped that this scripture can be widely circulated, as endless as the sun and the moon, and that this blessing can be widely spread and coexist with the heaven and the earth.
Emperor Gaozong (649-683 AD)
The emperor's name was Zhi, and his courtesy name was Weishan. He was the ninth son of Emperor Taizong (598-649 AD). In the first year of Yonghui (650 AD), an edict was issued to appoint Zen Master Huiwei of Tiangong Temple as Grand Master Chao San Daifu of the Four Masters. In the fifth year of Yonghui (654 AD), a special decree was issued to ordain the novice monk Kuiji as a senior monk (Kuiji was the nephew of Yuchi Jingde, also known as Master Ci'en). In May of the first year of Xianqing (656 AD), it was stipulated that if monks and nuns throughout the country violated national laws, they would be punished according to monastic rules and would not be subject to the same penalties as ordinary people. In June of the third year of Xianqing (658 AD), the emperor established Ximing Temple, and a long embroidered banner was placed in Ximing Temple. The emperor said: 'Buddhism and Taoism both lead to the same goodness. Buddhism emphasizes non-action, while Taoism emphasizes non-virtue. Masters, you study the Dao, understand the past and present, and are proficient in the principles of emptiness and existence. You can discuss the principles of names and mutually enlighten each other.' The monks Huili, the Taoist Zhang Huiyuan, and seven others discussed the principles of names together in the Baifu Hall. The emperor was very pleased and appointed Huili as the chief supervisor of Ximing Temple (Shi Jian). In October of the fourth year of Xianqing (659 AD), an order was issued to convert Yuhua Palace into a temple to honor the late emperor. The decree ordered Master Xuanzang to reside there. In February of the first year of Linde (664 AD), Master Xuanzang passed away, and the emperor wept bitterly, suspending court for five days. He turned to those around him and said, 'The national treasure is lost forever, which is truly heartbreaking.' Therefore, according to the story of the Tathagata, he was buried in a golden coffin and silver outer coffin, and the pagoda was built on the eastern plain of the Chan River. In October of the second year of Qianfeng (667 AD), the lawyer Daoxuan passed away, and the emperor issued an edict expressing his grief. He ordered temples throughout the country to draw and sculpt statues as norms (Old Book of Tang and the inscriptions on the pagodas of the two masters). When the emperor was in the East Palace, he wrote 'Shu Sheng Ji', which roughly said: 'To promote the orthodox teachings, wisdom is needed to expand its words; to advocate and clarify subtle words, virtue is needed to determine its purpose. The true suchness of the holy teachings is the profound foundation of all dharmas and the standard of many scriptures. It encompasses the vast and profound, and its subtle meaning is profound, exhausting the subtleties of emptiness and existence, and embodying the key to birth and death. The words are magnificent, and the Dao is vast. Those who seek it cannot exhaust its source; the words are clear, and the meaning is profound. Those who practice it cannot measure its boundaries. Therefore, one must know'
聖慈所被。無善不臻無惡不剪。開法網之綱紀。弘六度之正教。拯群有之塗炭。啟三藏之秘扃。伏惟皇帝陛下垂拱而治。八荒斂衽而朝萬國。石室歸貝葉之文。金匱流萬說之偈。遂使阿耨達水通神甸之八川。耆阇崛山接嵩華之翠嶺。豈謂重昏之夜燭慧矩之光。火宅之朝降法雨之澤。於是百川異流同會於海。萬區分義總成乎實。玄奘法師者。遠涉恒河。頻登雪嶺。問道往還十有七載。以貞觀十九年二月六日來於弘福寺。譯六百五十七部。御製眾經序。理含金石之聲。文抱風雲之潤。治輒以輕塵足岳墜露添流。略舉大綱以為斯記。
武后
后諱曌。并州文水人。高宗后。垂拱三年。天竺沙門地婆訶羅(此云日照)在長安譯密嚴等經。後製序。載初元年來沙門法朗等九人重譯大云經。並封縣公。賜紫袈裟銀龜袋(賜紫始此)。證聖元年初。后以晉譯華嚴經與會未備。遣使往于闐國迎實叉難陀。至是至東都大遍空寺。與菩提流志重譯成八十卷。後製序。萬歲通天元年遣使賜六祖能禪師水晶缽磨衲衣白㲲香茶。來韶州守臣安撫山門。聖歷二年(稽古略云長安元年)來法藏法師于佛授記寺講新譯華嚴。至華藏世界品。講堂及地皆為震動。即日引對長生殿宣敷玄義。后茫然未決。藏指殿隅金獅子為譬。后豁然領解。封師
{ "translations": [ "現代漢語譯本：", "聖慈的光輝普照，沒有善良不能達到，沒有邪惡不能剪除。開啟佛法網路的綱紀，弘揚六度（佈施、持戒、忍辱、精進、禪定、智慧）的正教。拯救眾生的苦難，開啟三藏（經、律、論）的秘密寶藏。恭敬地希望皇帝陛下垂拱而治（無為而治），四面八方的荒遠之地都整理衣襟前來朝拜。石室收藏著貝葉（棕櫚葉）上書寫的佛經，金匱流傳著無數闡述佛理的偈頌。於是阿耨達池（無熱惱池，傳說位於雪山，是四大河流的源頭）的水流貫通神州大地的八條河流，耆阇崛山（靈鷲山，釋迦牟尼佛說法之地）連線著嵩山和華山的翠綠山嶺。哪裡想到在重重昏暗的夜晚，能用智慧的炬火照亮；在充滿煩惱的世間，能降下佛法的甘霖。於是百川不同的水流，最終匯聚到大海；萬千區分的義理，最終歸結于真實。玄奘法師，遠涉恒河，多次登上雪山，問道求法往返十七年，于貞觀十九年（645年）二月六日來到弘福寺，翻譯了六百五十七部佛經。皇帝親自撰寫眾經序，其中的道理蘊含著金石般的聲音，文采飽含著風雲般的潤澤。治理國家就像用輕塵堆積成高山，用露水增添河流。這裡略舉大綱，作為記載。", "", "武后", "", "武后名曌（zhào），是并州文水人，唐高宗的皇后。垂拱三年（687年），天竺沙門地婆訶羅（Dīva-kara，意為日照）在長安翻譯《密嚴經》等經典，武后親自撰寫序言。載初元年（689年），沙門法朗等九人重新翻譯《大云經》，都被封為縣公，賜予紫色袈裟和銀龜袋（賜紫袈裟從此開始）。證聖元年（695年）初，武后認為晉朝翻譯的《華嚴經》與會還不完備，派遣使者前往于闐國（今新疆和田地區）迎接實叉難陀（Śikṣānanda）。實叉難陀到達東都（洛陽）大遍空寺，與菩提流志（Bodhi-ruci）重新翻譯成八十卷，武后親自撰寫序言。萬歲通天元年（696年），武后派遣使者賜予六祖慧能禪師水晶缽、磨衲衣、白㲲（dié）香茶，前往韶州安撫山門。聖歷二年（699年）（《稽古略》記載為長安元年（701年）），法藏法師在佛授記寺講解新翻譯的《華嚴經》，講到《華藏世界品》時，講堂和地面都為之震動。當天就被引見到長生殿，宣講玄妙的義理。武后茫然不解，法藏指著殿角的金獅子作為比喻，武后豁然領悟，於是封法藏為國師。", "", "", "english_translations": [ "English version:", "The holy compassion is pervasive, no goodness cannot be attained, and no evil cannot be eliminated. It opens the framework of the Dharma network and promotes the orthodox teachings of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā). It saves sentient beings from suffering and opens the secret treasury of the Tripiṭaka (Sūtra, Vinaya, Abhidharma). Respectfully hoping that His Majesty the Emperor governs by doing nothing (Wu-Wei), and the remote regions in all directions adjust their robes and come to pay tribute. The stone chamber stores the texts written on palm leaves (Bèiyè), and the golden cabinet circulates countless verses explaining Buddhist principles. Thus, the waters of Lake Anavatapta (A-nòudá chí, the lake without heat, said to be located in the Himalayas and the source of four great rivers) flow through the eight rivers of the divine land, and Mount Gṛdhrakūṭa (Qíshéjué shān, Vulture Peak, where Shakyamuni Buddha preached) connects with the green peaks of Mount Song and Mount Hua. Who would have thought that in the night of deep darkness, the light of wisdom could illuminate; and in the world full of afflictions, the rain of Dharma could descend. Thus, the different streams of hundreds of rivers eventually converge into the sea; and the myriad differentiated meanings ultimately lead to the truth. The Dharma Master Xuanzang, traveled far across the Ganges River, and ascended the snowy mountains many times, seeking the Dharma for seventeen years. On the sixth day of the second month of the nineteenth year of the Zhenguan era (645 AD), he arrived at Hongfu Temple and translated six hundred and fifty-seven scriptures. The Emperor personally wrote the preface to the scriptures, the principles of which contain the sound of gold and stone, and the writing embraces the richness of wind and clouds. Governing the country is like accumulating a high mountain with light dust, and adding to the flow of a river with dew. Here, a brief outline is given as a record.", "", "Empress Wu", "", "Empress Wu's given name was Zhao, and she was from Wenshui in Bingzhou. She was the Empress of Emperor Gaozong of the Tang Dynasty. In the third year of the Chuigong era (687 AD), the Indian monk Dīva-kara (Dìpóhēluó, meaning 'Sunbeam') translated the Ghanavyūha Sūtra and other scriptures in Chang'an, and Empress Wu personally wrote the preface. In the first year of the Zaichu era (689 AD), the monks Falang and others re-translated the Great Cloud Sutra, and they were all granted the title of Duke of the County, and given purple robes and silver turtle bags (the granting of purple robes began from this point). At the beginning of the first year of the Zhengshèng era (695 AD), Empress Wu, considering that the Avataṃsaka Sūtra translated in the Jin Dynasty was not complete, sent envoys to the Kingdom of Khotan (Yútián guó, present-day Hotan area in Xinjiang) to welcome Śikṣānanda (Shí chā nán tuó). Śikṣānanda arrived at the Great Biankong Temple in the Eastern Capital (Luoyang), and together with Bodhi-ruci (Pútílìuzhì) re-translated it into eighty volumes, and Empress Wu personally wrote the preface. In the first year of the Wànsuì Tōngtiān era (696 AD), Empress Wu sent envoys to bestow upon the Sixth Patriarch, Chan Master Huineng, a crystal bowl, a worn-out robe, white felt (dié) and fragrant tea, and went to Shaozhou to appease the mountain gate. In the second year of the Shènglì era (699 AD) (the Jīgǔ Lüè records it as the first year of the Cháng'ān era (701 AD)), Dharma Master Fazang lectured on the newly translated Avataṃsaka Sūtra at the Buddha Prediction Temple. When he lectured on the Garland Store World chapter, the lecture hall and the ground shook. On the same day, he was summoned to the Changsheng Hall to expound the profound meaning. Empress Wu was at a loss, and Fazang pointed to the golden lion in the corner of the hall as a metaphor. Empress Wu suddenly understood, and thus conferred upon Fazang the title of National Teacher." ] }
為賢首菩薩戒師。集其說曰金獅子章。學者尊稱為賢首教云(高僧傳並舊唐史)。
中宗
帝諱顯。高宗第七子。母曰則天。神龍元年降御札召六祖入京。其辭曰。朕延安．秀二師宮中供養。二師云。南方能禪師密受忍大師衣法。可召至問法。今遣內侍薛簡馳詔迎請。愿師慈念速赴上京。師表辭以疾。簡還闕以奏。又遣使賜袈裟瓶缽以諭主上嚮慕之意(傳燈)。詔義凈三藏於內道場譯孔雀等經。御製聖教序以冠經首。二年來造聖善寺成。命上庸公。慧范加銀青光祿大夫。充寺主。沙門萬歲加朝散大夫。封縣公。充都維那。沙門廣清檢校殿中監。充功德使。八月詔天下試童行經義。挑通無滯者度之(試經度僧始此。唐史)。
景龍二年來高安令崔思亮往泗洲迎僧伽大師至京居薦福寺。帝及百僚皆稱弟子。睿宗問萬回禪師曰僧伽何人。曰觀音化身也(統紀)。
睿宗
帝諱旦。高宗第八子。景雲元年大赦天下。賜百官封爵。普度僧道萬數(唐史)。二年三月三日僧伽示寂。敕就薦福寺塑像建塔。俄臭穢滿城。詔許歸泗即異香郁然。遂奉全身還普光王寺建塔(本傳)。十月詔萬回禪師入宮。館于集賢院。十二月忽求閿鄉河水左右不可得。回曰穴堂前地可得也。回飲水畢湛然而逝。贈司徒虢國
【現代漢語翻譯】 現代漢語譯本：以賢首菩薩（賢劫千佛中最後一位成佛者，釋迦牟尼佛之後的賢劫第五尊佛）為戒師。收集他的說法，名為《金獅子章》。學者們尊稱其為賢首教（《高僧傳》和《舊唐史》）。
中宗（705年-710年）
皇帝名諱為顯，是高宗（唐高宗，649年-683年在位）的第七個兒子，母親是則天（武則天）。神龍元年（705年），下御札召六祖（六祖慧能）入京。詔書的措辭是：『朕延請安、秀二位禪師在宮中供養。二位禪師說，南方有位能禪師秘密地接受了忍大師的衣缽。可以召他來問法。現在派遣內侍薛簡快馬加鞭地去迎接。』大師慈悲，迅速前往上京。六祖上表以生病為由推辭。薛簡回朝稟告。又派遣使者賜予袈裟、瓶缽，以此來表達皇上嚮慕的心意（《傳燈錄》）。詔令義凈三藏在內道場翻譯《孔雀經》等經典，御製《聖教序》放在經文的前面。景龍二年（708年）建造聖善寺完成，命令上庸公慧范加銀青光祿大夫的官銜，擔任寺廟的住持。沙門萬歲加朝散大夫的官銜，封為縣公，擔任都維那。沙門廣清檢校殿中監，擔任功德使。八月，詔令天下考試童行對經義的理解。挑選出精通無滯礙的人，度他們出家（從這時開始有考試經義來度僧的做法，《唐史》）。
景龍二年（708年），高安縣令崔思亮前往泗洲迎接僧伽大師到京城，居住在薦福寺。皇帝和百官都自稱為弟子。睿宗（唐睿宗）問萬回禪師說：『僧伽是什麼人？』萬回禪師說：『是觀音菩薩的化身。』（《統紀》）。
睿宗（710年-712年）
皇帝名諱為旦，是高宗的第八個兒子。景雲元年（710年）大赦天下，賜予百官封爵，普遍度化僧人和道士數萬人（《唐史》）。景雲二年（711年）三月三日，僧伽示寂。敕令在薦福寺塑造他的像，建造佛塔。不久，臭氣瀰漫全城。詔令允許將他的遺體送回泗洲，立刻異香充滿。於是將他的全身送回普光王寺建造佛塔（《本傳》）。十月，詔令萬回禪師入宮，安置在集賢院。十二月，萬回禪師忽然索要閿鄉的河水，左右侍從無法取得。萬回禪師說：『在堂前挖地就可以得到。』萬回禪師喝完水后，安詳地去世了。追贈司徒，封為虢國公。
【English Translation】 English version: He took the Bodhisattva Xianshou (the last Buddha to achieve Buddhahood among the Thousand Buddhas of the Bhadrakalpa, the fifth Buddha of the Bhadrakalpa after Shakyamuni Buddha) as his precept master. He collected his sayings, which were called 'Treatise on the Golden Lion'. Scholars respectfully referred to it as the Xianshou School (from 'Biographies of Eminent Monks' and 'Old Book of Tang').
Emperor Zhongzong (705-710 AD)
The emperor's personal name was Xian, the seventh son of Emperor Gaozong (reigned 649-683 AD). His mother was Zetian (Wu Zetian). In the first year of Shenlong (705 AD), he issued an imperial edict summoning the Sixth Patriarch (Huineng) to the capital. The wording of the edict was: 'We have invited the two Dhyana masters, An and Xiu, to be supported in the palace. The two Dhyana masters said that there is a Dhyana master Neng in the South who secretly received the robe and bowl of Master Ren. He can be summoned to ask about the Dharma. Now, I am sending the eunuch Xue Jian to rush to welcome him.' The master was compassionate and quickly went to the capital. The Sixth Patriarch submitted a memorial declining due to illness. Xue Jian returned to report to the court. An envoy was sent again to bestow a kasaya and alms bowl to express the emperor's admiration ('Transmission of the Lamp'). Emperor Zhongzong ordered the Tripiṭaka master Yijing to translate the 'Peacock Sutra' and other scriptures in the inner monastery, and the 'Preface to the Sacred Teachings' written by the emperor was placed at the beginning of the scriptures. In the second year of Jinglong (708 AD), the construction of the Sacred Benevolence Monastery was completed, and Huifan, the Duke of Shangyong, was given the title of Silver Green Guanglu Grand Master and appointed as the abbot of the monastery. The monk Wansui was given the title of Chao San Daifu, enfeoffed as the Duke of the County, and appointed as the Du Weina. The monk Guangqing was appointed as the Palace Attendant and Supervisor, and appointed as the Merit Envoy. In August, an edict was issued to examine the understanding of the scriptures by young novices throughout the country. Those who were proficient and without hindrance were ordained (this was the beginning of the practice of ordaining monks through scripture examination, 'History of the Tang Dynasty').
In the second year of Jinglong (708 AD), Cui Siliang, the magistrate of Gao'an County, went to Sizhou to welcome the Sangha Master to the capital, residing in the Jianfu Monastery. The emperor and all the officials called themselves disciples. Emperor Ruizong (Tang Ruizong) asked the Dhyana master Wanhui, 'Who is the Sangha Master?' Dhyana master Wanhui said, 'He is the incarnation of Avalokiteśvara Bodhisattva.' ('Comprehensive Record').
Emperor Ruizong (710-712 AD)
The emperor's personal name was Dan, the eighth son of Emperor Gaozong. In the first year of Jingyun (710 AD), a general amnesty was granted to the world, and officials were granted titles, and tens of thousands of monks and Taoists were universally ordained ('History of the Tang Dynasty'). On the third day of the third month of the second year of Jingyun (711 AD), the Sangha Master passed away. An edict was issued to sculpt his image and build a pagoda in the Jianfu Monastery. Soon, a foul odor filled the city. An edict was issued allowing his remains to be returned to Sizhou, and immediately a fragrant aroma filled the air. Therefore, his whole body was sent back to the Puguangwang Monastery to build a pagoda ('Biography'). In October, an edict was issued summoning the Dhyana master Wanhui to the palace, and he was housed in the Jixian Academy. In December, the Dhyana master Wanhui suddenly asked for the water of the Wenxiang River, but the attendants could not obtain it. The Dhyana master Wanhui said, 'Digging the ground in front of the hall will yield it.' After the Dhyana master Wanhui drank the water, he passed away peacefully. He was posthumously awarded the title of Situ and enfeoffed as the Duke of Guo.
公。來圖形集賢院(本傳)。帝復于北苑甘露亭來菩提流志同法藏．塵外等譯大寶積經。宰相張說．右丞盧藏用．博士賀知章．中書侍郎陸象先．尚書郭元振．侍中魏知古潤文監護。先天元年菩提流志等進新譯寶積經百二十卷。御製聖教序(統紀)。
玄宗
帝諱隆基。睿宗第三子。開元元年來以𥨊殿材建安國寺彌勒佛殿。二年帝問左街僧錄神光法師曰。佛于眾生有何恩德。致舍君親棄妻子而師事之。神光曰。佛于眾生。恩過天地。明逾日月。德重父母。義過君臣。帝曰。天地日月具造化之功。父母君臣具產生之德。何以言佛並過此乎。神光曰。天只能蓋不能載。地只能載不能蓋。日則照晝不照夜。月則夜朗而晝昏。父只能生不能養。母只能養不能生。君有道則臣忠。君無道則臣佞。以此而推。德則不全。且佛于眾生德則不爾。論蓋則四生普覆。論載則六道俱承。論明則照耀十方。論朗則光輝三有。論慈則提拔苦海。論悲則度脫幽明。論聖則眾聖中王。論神則六通自在。所以存亡普救貴賤皆攜。惟愿陛下留心敬仰。帝悅曰。佛恩如此。非師莫宣。朕當生生敬仰(唐史)。三年詔一行禪師入見。訪以安國撫民之道及出世法要。又嘗問國祚何如。行曰鑾輿有萬里之行。社稷終吉。尋以金合進之。帝一日發視之
【現代漢語翻譯】 現代漢語譯本： 公，前來圖形集賢院（出自《本傳》）。玄宗皇帝又在北苑甘露亭，與菩提流志、法藏、塵外等人共同翻譯《大寶積經》。宰相張說、右丞盧藏用、博士賀知章、中書侍郎陸象先、尚書郭元振、侍中魏知古負責潤色文字和監督。先天元年（712年），菩提流志等人進獻新翻譯的《寶積經》一百二十卷。皇帝親自撰寫《聖教序》（出自《統紀》）。
玄宗
玄宗皇帝名諱隆基，是睿宗的第三個兒子。開元元年（713年），皇帝下令用𥨊殿的木材建造安國寺的彌勒佛殿。開元二年（714年），皇帝問左街僧錄神光法師說：『佛對於眾生有什麼恩德，以至於人們要捨棄君親、拋棄妻子而去師事他？』神光回答說：『佛對於眾生的恩德，超過天地，光明勝過日月，恩德重於父母，情義勝過君臣。』皇帝說：『天地日月具有創造化育的功勞，父母君臣具有產生養育的恩德，為什麼說佛的恩德超過這些呢？』神光說：『天只能覆蓋而不能承載，地只能承載而不能覆蓋，太陽只能照耀白天而不能照耀夜晚，月亮只能在夜晚明亮而在白天昏暗。父親只能生育而不能養育，母親只能養育而不能生育。君主有道，臣子就忠誠；君主無道，臣子就諂媚。由此推論，他們的恩德都不完全。然而佛對於眾生的恩德卻不是這樣。論覆蓋，佛恩普遍覆蓋四生（胎生、卵生、濕生、化生）；論承載，佛恩普遍承載六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。論光明，佛光照耀十方；論明亮，佛光輝映三有（欲有、色有、無色有）。論慈悲，佛能提拔眾生脫離苦海；論悲憫，佛能度脫幽冥之中的眾生。論聖，佛是眾聖之中的王者；論神，佛具有六神通，自在無礙。所以無論是存亡之人，佛都普遍救度；無論是尊貴還是卑賤之人，佛都攜手相助。只希望陛下能夠留心敬仰。』皇帝高興地說：『佛的恩德如此深厚，不是法師您，誰能宣揚呢？朕應當生生世世敬仰佛陀。』（出自《唐史》）。開元三年（715年），皇帝下詔讓一行禪師入宮覲見，向他詢問安國撫民的道理以及出世的法要。又曾經問及國家命運如何，一行回答說：『皇上的車駕會有萬里之行，國家最終會吉祥。』不久，一行進獻了一個金盒子。皇帝有一天打開觀看。
【English Translation】 English version: Duke, came to draw pictures for the Jixian Academy (from 'Ben Zhuan'). Emperor Xuanzong also translated the 'Mahāratnakūṭa Sūtra' with Bodhiruci (meaning: Bodhi's wisdom stream), Fazang (meaning: Dharma Treasury), Chenwai (meaning: Beyond the Dust) and others at the Sweet Dew Pavilion in the North Garden. Chancellor Zhang Shuo, Right Vice Minister Lu Zangyong, Doctor He Zhizhang, Vice Minister of the Chancellery Lu Xiangxian, Minister Guo Yuanzhen, and Attendant Zhong Wei Zhigu were responsible for polishing the text and supervising. In the first year of the Xiantian era (712 AD), Bodhiruci and others presented the newly translated 'Mahāratnakūṭa Sūtra' in one hundred and twenty volumes. The emperor personally wrote the 'Preface to the Sacred Teachings' (from 'Tong Ji').
Emperor Xuanzong
Emperor Xuanzong, personal name Longji, was the third son of Emperor Ruizong. In the first year of the Kaiyuan era (713 AD), the emperor ordered the construction of the Maitreya Buddha Hall at Anguo Temple using the timber from the 𥨊殿. In the second year of the Kaiyuan era (714 AD), the emperor asked the Left Street Monastic Registrar, Dharma Master Shenguang (meaning: Divine Light), 'What kindness does the Buddha have for sentient beings, that they would abandon their lords and parents, forsake their wives and children, and serve him?' Shenguang replied, 'The Buddha's kindness to sentient beings surpasses heaven and earth, his light exceeds the sun and moon, his virtue is greater than parents, and his righteousness surpasses that of rulers and ministers.' The emperor said, 'Heaven and earth, the sun and moon, possess the merit of creation and transformation; parents and rulers and ministers possess the virtue of generation and nurturing. Why do you say that the Buddha's virtue surpasses these?' Shenguang said, 'Heaven can only cover but cannot carry; earth can only carry but cannot cover; the sun illuminates only during the day and not at night; the moon is bright only at night and dark during the day. A father can only give birth but cannot nurture; a mother can only nurture but cannot give birth. If the ruler is virtuous, the ministers are loyal; if the ruler is without virtue, the ministers are sycophantic. From this, their virtues are incomplete. However, the Buddha's virtue towards sentient beings is not like this. In terms of covering, the Buddha's grace universally covers the four births (womb-born, egg-born, moisture-born, transformation-born); in terms of carrying, the Buddha's grace universally carries the six realms (heavenly beings, humans, asuras, animals, hungry ghosts, hell beings). In terms of light, the Buddha's light illuminates the ten directions; in terms of brightness, the Buddha's light shines on the three realms (desire realm, form realm, formless realm). In terms of compassion, the Buddha lifts beings out of the sea of suffering; in terms of pity, the Buddha delivers beings from the darkness. In terms of holiness, the Buddha is the king among all saints; in terms of divinity, the Buddha possesses the six supernormal powers, being free and unhindered. Therefore, whether living or dead, the Buddha universally saves; whether noble or lowly, the Buddha helps all. I only hope that Your Majesty will pay attention and revere him.' The emperor happily said, 'The Buddha's grace is so profound; if not for you, Master, who could proclaim it? I shall revere the Buddha in every lifetime.' (From 'Tang Shi'). In the third year of the Kaiyuan era (715 AD), the emperor issued an edict summoning Chan Master Yixing (meaning: One Practice) to the palace, asking him about the principles of pacifying the country and comforting the people, as well as the essentials of transcending the world. He also once asked about the fate of the nation, and Yixing replied, 'The imperial carriage will travel ten thousand miles, and the country will ultimately be auspicious.' Soon after, Yixing presented a golden box. One day, the emperor opened it to look.
。乃當歸少許。祿山之亂。帝幸蜀至萬里橋。未幾果歸。乃悟其讖。昭宗初封吉王。唐之社稷至昭宗遂滅。故云終吉(一行傳)。四年無畏三藏至京。館于西明。后因旱。帝遣高力士召畏祈雨。畏曰今旱數當然也。若苦召龍。致雨必暴。帝強之曰。人苦暑病。雖風雷亦足快意。畏乃盛水一缽。以小刀攪之。咒以梵言。須臾有物如龍。其大如指。矯首水面。復潛缽底。頃之有白氣自缽而升直上數尺。畏謂力士曰亟去。雨至矣。既而大風震電驟雨如傾。樹為之拔。第八年帝御花萼樓。召法師道氤．道士尹謙對辨四十餘反。尹謙義負。有旨編其所論入藏。號曰開元佛道論衡(高僧傳並唐史)。十九年。御注金剛經。頒行天下(經目)。廿六年。詔天下州郡各建一大寺。以紀年為額。皆號開元(唐史)。天寶五年詔不空三藏入內立壇。為帝灌頂。夏旱復令禱雨。大霔。賜紫袈裟。絹二百疋。是年制天下度僧尼。並令祠部給牒。十二年西蕃入寇安西。召不空入內誦仁皇護國密語。帝親秉爐。有神介冑而至。帝問曰此何神也。空曰北方毗沙門天王長子也。空誦密語遣之。四月二十日西涼奏報。二月十一日城東北三十里許雲霧間神兵長偉。城北門樓有光明。空中鼓角聲震天地。西蕃畏懼卷甲遁去。帝覽奏因來諸道城樓置天王像(不空
【現代漢語翻譯】 現代漢語譯本 乃當歸少許。（安史之亂）中，皇帝逃往四川，到達萬里橋。不久，果然駕崩于蜀地，這才明白了之前的讖語。昭宗（唐昭宗，888年-904年在位）初年被封為吉王。唐朝的江山到昭宗（唐昭宗，888年-904年在位）時就滅亡了，所以說『終吉』（出自《一行傳》）。 四年，無畏三藏到達京城，住在西明寺。後來因為乾旱，皇帝派高力士召無畏祈雨。無畏說：『現在乾旱是天數使然。如果強行召龍，即使下雨也一定是暴雨。』皇帝堅持說：『百姓苦於暑熱，即使是風雷也足以使人感到快意。』無畏於是盛了一缽水，用小刀攪動，口中唸誦梵語咒語。一會兒，有一個像龍一樣的東西，大小如手指，抬頭在水面，又潛入缽底。不久，有白氣從缽中升起，直上幾尺。無畏對高力士說：『快走，雨就要來了。』不久，大風、雷電、暴雨傾盆而下，樹木都被拔起。 第八年，皇帝在花萼樓召見法師道氤和道士尹謙，對辯四十多次。尹謙理屈詞窮。皇帝下旨將他們的辯論編入藏經，名為《開元佛道論衡》（出自《高僧傳》和《唐史》）。 十九年，皇帝親自注釋《金剛經》，頒行天下（出自《經目》）。 二十六年，詔令天下各州郡都建造一座大寺，以年號命名，都叫做開元寺（出自《唐史》）。 天寶五年，皇帝詔令不空三藏入宮設立壇場，為皇帝灌頂。夏天干旱，又命令他祈雨，結果下了大雨，賜予紫袈裟和絹二百匹。這年制定天下僧尼都要由祠部發放度牒。 天寶十二年，西蕃入侵安西，召不空入宮誦唸《仁王護國密語》。皇帝親自焚香。有神穿著盔甲而來。皇帝問：『這是什麼神？』不空說：『是北方毗沙門天王（Vaiśravaṇa，佛教護法神）的長子。』不空誦唸密語遣走了他。四月二十日，西涼奏報，二月十一日城東北三十里左右的雲霧間出現高大的神兵。城北門樓有光明，空中鼓角聲震天地。西蕃畏懼，收兵逃遁。皇帝看了奏報，於是命令各道城樓都設定天王像（出自《不空》）。
【English Translation】 English version A small amount of Angelica sinensis was added. During the An Lushan Rebellion, the Emperor fled to Sichuan, reaching Wanli Bridge. Soon after, he indeed passed away in Shu, finally understanding the previous prophecy. In the early years of Emperor Zhaozong (Tang Zhaozong, reigned 888-904 AD), he was enfeoffed as Prince Ji. The Tang Dynasty's state ended with Emperor Zhaozong (Tang Zhaozong, reigned 888-904 AD), hence the saying 'ending in Ji' (from 'Biography of Yi Xing'). In the fourth year, Śubhakarasiṃha (Wúwèi Sanzàng) arrived in the capital and resided at Ximing Temple. Later, due to drought, the Emperor sent Gao Lishi to summon Śubhakarasiṃha to pray for rain. Śubhakarasiṃha said, 'The current drought is due to fate. If we forcefully summon the dragons, even if it rains, it will surely be a torrential downpour.' The Emperor insisted, 'The people are suffering from the summer heat; even thunder and lightning would be enough to bring relief.' Śubhakarasiṃha then filled a bowl with water, stirred it with a small knife, and chanted mantras in Sanskrit. After a while, something resembling a dragon, the size of a finger, raised its head on the water's surface and then submerged to the bottom of the bowl. Soon after, white vapor rose from the bowl, ascending straight up several feet. Śubhakarasiṃha said to Gao Lishi, 'Leave quickly, the rain is coming.' Soon after, a great wind, thunder, lightning, and torrential rain poured down, uprooting trees. In the eighth year, the Emperor summoned Dharma Master Daoyin and Taoist Yin Qian to the Hua'e Tower, where they debated more than forty times. Yin Qian was defeated in argument. The Emperor issued an edict to compile their debates into the Tripitaka, titled 'Kaiyuan Buddhist-Taoist Treatise' (from 'Biographies of Eminent Monks' and 'History of the Tang Dynasty'). In the nineteenth year, the Emperor personally annotated the 'Diamond Sutra' and promulgated it throughout the realm (from 'Catalogue of Scriptures'). In the twenty-sixth year, an edict was issued to build a large temple in each prefecture and county throughout the realm, named after the reign era, all called Kaiyuan Temple (from 'History of the Tang Dynasty'). In the fifth year of the Tianbao era, the Emperor ordered Amoghavajra (Bùkōng Sanzàng) to enter the palace and establish an altar to perform the abhiseka (initiation) for the Emperor. In the summer, due to drought, he was again ordered to pray for rain, resulting in a heavy downpour. He was bestowed with a purple kasaya (robe) and two hundred bolts of silk. In this year, it was decreed that all monks and nuns throughout the realm must be issued ordination certificates by the Ministry of Rites. In the twelfth year of the Tianbao era, the Tubo (Tibetan Empire) invaded Anxi. Amoghavajra was summoned to the palace to recite the 'Benevolent Kings Sutra for National Protection'. The Emperor personally burned incense. A deity appeared wearing armor. The Emperor asked, 'What deity is this?' Amoghavajra said, 'It is the eldest son of the Northern Heavenly King Vaiśravaṇa (Běifāng Píshāméntiānwáng, a Buddhist guardian deity).' Amoghavajra recited a mantra and sent him away. On the twentieth day of the fourth month, a report arrived from Xiliang stating that on the eleventh day of the second month, divine soldiers, tall and mighty, appeared in the clouds about thirty li northeast of the city. There was light on the north gate tower of the city, and the sound of drums and horns in the sky shook the heavens and the earth. The Tubo were frightened and retreated, withdrawing their armor. The Emperor read the report and ordered that statues of the Heavenly King be placed on the city towers of all the circuits (from 'Amoghavajra').
傳)。
肅宗
帝諱亨。玄宗第三子。即位於靈武。改元至德。時寇難方盛。或勸帝宜憑佛祐。乃詔沙門百人入宮行道。朝夕諷唄。至德二載詔令元皎于鳳翔開元寺建藥師道場。忽法會中生李樹四十九莖。皎等表賀。來答曰。瑞李滋繁。國興之兆。生處伽藍之內。亦知覺樹之榮。感此殊祥。與師同慶。乾元元年帝于禁中立內道場。講誦讚唄。尋來五嶽各建一寺。選高行沙門主之。二年詔天下諸州各置放生池。來升州刺史顏真卿撰碑。上元元年來中使往韶州曹溪迎六祖衣缽入內瞻禮。二年詔南陽慧忠禪師赴京。詔曰。朕聞調御上乘久安中土。大雄付囑實在朕躬。良緣斯在勿以為勞。仗錫而來京師非遠。齋心已久速副朕懷。師赴京。安置千福寺。待以師禮。帝問師在曹溪得何法。忠曰陛下還見空中一片云否。帝曰見。忠曰。釘釘著。懸掛著。帝一日齋沐致十問于師。師答之稱旨。帝由是凝心玄理(舊唐史．傳燈)。
代宗
帝諱豫。肅宗長子。廣德元年十一月吐蕃陷京師。帝在幸陰五臺。文殊出現以秘語授帝。及郭子儀克復京師駕還長安。詔修五臺文殊殿。鑄銅為瓦。涂以黃金(釋監)。二年詔內道場三百僧講誦仁王般若。永泰元年詔天下有司毋得捶辱僧尼。五月送六祖衣缽歸曹溪。九月鑄金銅
【現代漢語翻譯】 現代漢語譯本：
肅宗
皇帝名諱亨，是玄宗（唐玄宗，712-756年在位）的第三個兒子。在靈武即位，改年號為至德（756-758年）。當時戰亂正盛，有人勸皇帝應該憑藉佛的保佑。於是下詔讓一百名僧人入宮修行，早晚誦經。至德二年，下詔命令元皎在鳳翔開元寺建立藥師道場。忽然法會中生長出四十九棵李樹。元皎等人上表祝賀。皇帝回覆說：『瑞李滋生繁茂，是國家興盛的徵兆。生長在伽藍（寺廟）之內，也知道覺樹（菩提樹）的榮光。感應到這種特殊的祥瑞，與法師一同慶賀。』乾元元年（758年），皇帝在皇宮中設立內道場，講經誦經。不久，又在五嶽各建一座寺廟，選拔高尚的僧人主持。乾元二年（759年），下詔天下各州都設定放生池。升州刺史顏真卿撰寫碑文。上元元年（760年），派遣內侍前往韶州曹溪迎請六祖（慧能，638-713）的衣缽入宮瞻仰禮拜。上元二年（761年），下詔南陽慧忠禪師赴京。詔書說：『朕聽說調御丈夫的上乘佛法，長久地安定在中土。大雄（釋迦牟尼佛）的囑託，實在朕的身上。良緣就在這裡，不要認為辛苦。拄著錫杖前來京師並不遙遠。齋戒已久，快來滿足朕的願望。』慧忠禪師前往京城，安置在千福寺，以師禮相待。皇帝問禪師在曹溪得到了什麼佛法。慧忠回答說：『陛下還看見空中一片云嗎？』皇帝說：『看見了。』慧忠說：『釘釘著，懸掛著。』皇帝有一天齋戒沐浴，向禪師提出十個問題。禪師的回答都符合皇帝的心意。皇帝因此專心研究玄妙的佛理（舊唐史．傳燈）。
代宗
皇帝名諱豫，是肅宗（唐肅宗，756-762年在位）的長子。廣德元年（763年）十一月，吐蕃攻陷京師。皇帝在避難於陰五臺山。文殊（文殊菩薩）顯現，用秘密的語言傳授給皇帝。等到郭子儀收復京師，皇帝返回長安。下詔修繕五臺山的文殊殿，用銅鑄造瓦片，塗上黃金（釋監）。廣德二年（764年），下詔內道場的三百名僧人講誦《仁王般若經》。永泰元年（765年），下詔天下有司不得鞭打侮辱僧尼。五月，送六祖（慧能，638-713）的衣缽返回曹溪。九月，鑄造金銅
【English Translation】 English version:
Suzong (唐肅宗, 756-762)
The Emperor's given name was Heng. He was the third son of Xuanzong (唐玄宗, reigned 712-756). He ascended the throne in Lingwu and changed the era name to Zhide (756-758). At that time, the寇難 (rebellion) was at its height. Some advised the Emperor to rely on the blessings of the Buddha. Therefore, he ordered a hundred monks to enter the palace to practice the Way, chanting sutras morning and evening. In the second year of Zhide, he ordered Yuan Jiao to establish a Bhaisajyaguru (藥師佛) Dharma assembly at Kaiyuan Temple in Fengxiang. Suddenly, forty-nine plum trees grew in the Dharma assembly. Yuan Jiao and others submitted a memorial to congratulate him. The Emperor replied, 'The auspicious plum trees are flourishing, a sign of the country's prosperity. Growing within the Sangharama (伽藍, monastery), they also know the glory of the Bodhi tree (覺樹). Feeling this special auspiciousness, I share the joy with the Master.' In the first year of Qianyuan (758), the Emperor established an inner Dharma assembly in the palace, lecturing and chanting sutras. Soon after, he built a temple in each of the Five Mountains (五嶽), selecting monks of high conduct to preside over them. In the second year of Qianyuan (759), he ordered all the prefectures in the country to establish release ponds (放生池). Yan Zhenqing, the governor of Shengzhou, wrote the inscription for the stele. In the first year of Shangyuan (760), he sent an envoy to Caoqi in Shaozhou to welcome the Sixth Patriarch's (慧能, 638-713) robe and bowl into the palace for veneration. In the second year of Shangyuan (761), he summoned Chan Master Huizhong of Nanyang to the capital. The edict said, 'I have heard that the unsurpassed Dharma of the Taming Hero (調御丈夫) has long been established in the Central Land. The entrustment of the Great Hero (大雄, Shakyamuni Buddha) truly rests on me. This auspicious opportunity is here, do not consider it troublesome. Come to the capital with your staff, it is not far. I have been fasting for a long time, quickly fulfill my wish.' The Master went to the capital and was placed in Qianfu Temple, treated with the respect due to a teacher. The Emperor asked the Master what Dharma he had obtained in Caoqi. Huizhong replied, 'Does Your Majesty still see a cloud in the sky?' The Emperor said, 'I see it.' Huizhong said, 'Nail it, hang it.' One day, the Emperor fasted and bathed, and asked the Master ten questions. The Master's answers were all to the Emperor's satisfaction. The Emperor therefore concentrated on studying the profound principles of Buddhism (Old Tang History, Biography of the Lamp).
Daizong (唐代宗, 762-779)
The Emperor's given name was Yu. He was the eldest son of Suzong (唐肅宗, reigned 756-762). In the eleventh month of the first year of Guangde (763), the Tubo (吐蕃, Tibetan Empire) captured the capital. The Emperor was taking refuge in Yin Wutai Mountain. Manjusri (文殊, Manjusri Bodhisattva) appeared and imparted secret words to the Emperor. When Guo Ziyi recovered the capital, the Emperor returned to Chang'an. He ordered the repair of the Manjusri Hall on Wutai Mountain, casting copper into tiles and coating them with gold (Shi Jian). In the second year of Guangde (764), he ordered three hundred monks in the inner Dharma assembly to lecture and recite the Prajna Paramita Sutra of Humane Kings (仁王般若經). In the first year of Yongtai (765), he ordered the officials of the world not to whip or insult monks and nuns. In May, he sent the Sixth Patriarch's (慧能, 638-713) robe and bowl back to Caoqi. In September, he cast gold and copper
佛像成。帝率百僚致拜。大曆元年七月作盂蘭盆會於禁中。設高祖太宗以下七聖位祗薦冥福。歲以為常。三年詔不空就於大興善寺立壇。命近臣諸將令師灌頂。署大廣智三藏。又詔徑山法欽禪師入見。待以師禮。及乞歸山。賜號國一。四年于大明宮建道場。感佛光現。宰相裴冕表賀。五年加不空開府儀同三司肅國公。九年帝夢建康牛首山辟支佛來見。來太子詹事古侁即山中建七級浮圖。是年道士史華者以術得幸。因請立刃梯與沙門角法。來兩街選僧應之。沙門崇慧表請挫之。帝帥百僚臨觀。華履刃而上。招慧登之。慧躡而升。往復無傷。乃命薪烈火聚于庭。慧入以呼華。華慚汗。不敢正視。帝大悅。賜慧號護國三藏(舊史．稽古略．論衡)。
德宗
帝諱適。代宗長子。建中元年沙門圓照進新定四分律䟽。來賜紫衣。充內供奉檢校鴻臚卿。食邑三百戶(統紀)。貞元二年詔律師道澄入宮為妃嬪內侍授三歸戒。賜號大圓律師。四年詔迎鳳翔法門寺佛指骨入禁中供養。傳至諸寺瞻禮。十五年四月帝誕節。來有司備儀輦迎教授和尚澄觀入內殿。闡揚華嚴宗旨。觀升座曰。大哉真界。萬法資始。包空有而絕相。入言象而無跡。妙有不有。真空不空。我佛得之。妙踐真覺。廓凈塵習。寂寥于萬化之域。動用於一虛之
【現代漢語翻譯】 現代漢語譯本 佛像鑄成后，皇帝率領百官行禮拜謁。大曆元年（766年）七月，在皇宮中舉辦盂蘭盆會，設定高祖、太宗以下七位先帝的牌位，祈薦冥福，此後每年都成為慣例。大曆三年（768年），皇帝下詔令不空在大興善寺設立壇場，命令近臣和諸位將領拜不空為師，接受灌頂，並授予『大廣智三藏』的稱號。又下詔讓徑山法欽禪師入宮覲見，以對待老師的禮節相待。法欽請求返回山中時，皇帝賜號『國一』。大曆四年（769年），在大明宮建造道場，感應到佛光顯現，宰相裴冕上表祝賀。大曆五年（770年），加封不空為開府儀同三司、肅國公。大曆九年（774年），皇帝夢見建康（今江蘇南京）牛首山的辟支佛（梵文：Pratyekabuddha，意為獨覺佛）前來相見，於是太子詹事古侁在山中建造七級浮屠（梵文：Stupa，意為佛塔）。同年，道士史華以法術得到皇帝的寵幸，於是請求與沙門（梵文：Sramana，意為出家修道者）角法。朝廷在兩街選擇僧人應戰，沙門崇慧上表請求挫敗他。皇帝率領百官親自觀看。史華踩著刀梯向上攀登，招引崇慧也登上去。崇慧踩著刀梯向上攀登，往返都沒有受傷。於是皇帝命令堆積柴火，在庭院中點燃烈火。崇慧走入火中，並呼喚史華。史華感到慚愧，滿頭大汗，不敢正視。皇帝非常高興，賜予崇慧『護國三藏』的稱號（出自《舊史·稽古略·論衡》）。
德宗
皇帝名諱適，是代宗的長子。建中元年（780年），沙門圓照進獻新修訂的《四分律疏》，皇帝賜予紫衣，並任命為內供奉檢校鴻臚卿，食邑三百戶（出自《統紀》）。貞元二年（786年），皇帝下詔讓律師道澄入宮，為妃嬪和內侍傳授三歸戒（皈依佛、法、僧），賜號『大圓律師』。貞元四年（788年），皇帝下詔迎請鳳翔法門寺的佛指骨進入皇宮供養，並傳至各寺廟供人瞻仰禮拜。貞元十五年（799年）四月，在皇帝誕辰之日，有關部門準備儀仗，用輦車迎接教授和尚澄觀進入內殿，闡揚華嚴宗的宗旨。澄觀升座說道：『偉大啊，真如法界，萬法由此而生。它包容空有而超越一切表象，進入言語文字卻不留痕跡。妙有不是實有，真空不是空無。我佛（釋迦牟尼佛）證悟了它，精妙地踐行真覺，廓清了塵世的習氣，在萬物的領域中寂靜無為，在唯一的虛空中起作用。』
【English Translation】 English version After the Buddha statue was completed, the emperor led all the officials to pay homage. In the seventh month of the first year of the Dali era (766 AD), the Ullambana Festival was held in the palace, and tablets were set up for the seven deceased emperors from Gaozu to Taizong to pray for their happiness in the afterlife. This became a regular event every year. In the third year of the Dali era (768 AD), the emperor ordered Amoghavajra (meaning: 'not empty vajra') to set up an altar at the Daxingshan Temple, and ordered close ministers and generals to take Amoghavajra as their teacher and receive initiation, and granted him the title of 'Great Wise Tripiṭaka Master'. He also ordered Chan Master Faqin of Jing Mountain to enter the palace for an audience, treating him with the respect due to a teacher. When Faqin requested to return to the mountain, the emperor bestowed the title 'Guo Yi'. In the fourth year of the Dali era (769 AD), a Daochang (meaning: a place for religious practice) was built in the Daming Palace, and the appearance of Buddha's light was sensed. Prime Minister Pei Mian submitted a memorial to congratulate the emperor. In the fifth year of the Dali era (770 AD), Amoghavajra was additionally granted the titles of Grand Minister of State, Duke of Su State. In the ninth year of the Dali era (774 AD), the emperor dreamed that the Pratyekabuddha (meaning: 'solitary Buddha') of Niushou Mountain in Jiankang (present-day Nanjing, Jiangsu) came to see him, so the Crown Prince Zhan Shi Gu Shen built a seven-story stupa (meaning: a Buddhist shrine) in the mountain. In the same year, the Taoist Shi Hua gained the emperor's favor through magic, and requested to compete with the Sramanas (meaning: wandering ascetics) in Dharma. The court selected monks from both streets to respond, and the Sramana Chonghui submitted a memorial requesting to defeat him. The emperor led all the officials to watch in person. Shi Hua climbed up the ladder of knives, inviting Chonghui to climb up as well. Chonghui stepped on the ladder and ascended, returning without injury. Then the emperor ordered firewood to be piled up and a raging fire lit in the courtyard. Chonghui entered the fire and called out to Shi Hua. Shi Hua was ashamed and sweating, not daring to look directly. The emperor was very pleased and bestowed upon Chonghui the title of 'National Protector Tripiṭaka Master' (from 'Old History · Examination of Antiquity · On Balance').
Emperor Dezong
The emperor's personal name was Shi, the eldest son of Emperor Daizong. In the first year of the Jianzhong era (780 AD), the Sramana Yuanzhao presented a newly revised commentary on the Four-Part Vinaya, and the emperor bestowed a purple robe and appointed him as Internal Supply Inspector of the Honglu Temple, with a fief of three hundred households (from 'Comprehensive Records'). In the second year of the Zhenyuan era (786 AD), the emperor ordered the Vinaya Master Daocheng to enter the palace to transmit the Three Refuges (Buddha, Dharma, Sangha) to the concubines and eunuchs, and bestowed the title 'Great Perfect Vinaya Master'. In the fourth year of the Zhenyuan era (788 AD), the emperor ordered the Buddha's finger bone from Famen Temple in Fengxiang to be welcomed into the palace for worship, and it was passed on to various temples for people to admire and pay homage. In the fourth month of the fifteenth year of the Zhenyuan era (799 AD), on the emperor's birthday, the relevant departments prepared ceremonial guards and used a chariot to welcome the Professor Monk Chengguan into the inner palace to expound the Huayan (Avatamsaka) School's doctrines. Chengguan ascended the seat and said: 'Great is the realm of true reality, from which all dharmas originate. It encompasses emptiness and existence while transcending all appearances, entering language and words yet leaving no trace. Wondrous existence is not truly existent, true emptiness is not empty. Our Buddha (Sakyamuni Buddha) attained it, exquisitely practicing true enlightenment, clearing away the defilements of the world, being still and inactive in the realm of all things, and functioning in the one void.'
中。融身剎以相含。流聲光而遐燭。我皇得之(云云)。帝顧謂群臣曰。朕之師。言雅而簡。詞典而富。能以聖法清涼朕心。乃以清涼賜為國師之號(清涼本傳)。
順宗
帝諱誦。德宗長子。在東宮時問佛光如滿禪師曰。佛從何方來。滅向何方去。既言常住世。佛今在何處。滿曰。佛從無為來。滅向無為去。法身等虛空。常在無心處。又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。滿曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅(云云)。帝大悅。永貞元年嘗問清涼國師至道心法。師答曰。至道本乎其心。心法本乎無住。心體靈知不昧。性相寂然(云云)。又嘗問尸利禪師。大地眾生如何得見性成佛去。尸利曰。佛性如水中月。可見不可取。帝悟其意(傳燈)。
憲宗
帝諱純。順宗長子。元和元年十月詔天下有道行僧赴京闡化。二年二月來沙門端甫錄左街僧事。靈𨗉錄右街僧事。詔信州鵝湖大義禪師入麟德殿。設齋召諸大德論道。帝臨聽論議。有法師問何謂四諦。義曰聖上一帝。三諦何在。又問如何是禪。義以指點空。法師無對。帝曰。法師講無窮經論。只這一點尚不奈何。帝問義曰。何者是佛性。義曰不離陛下所問。帝默契。由是益重禪宗。四年五月來有司別
【現代漢語翻譯】 現代漢語譯本： 中。融入整個佛剎（Buddhakṣetra，佛所居住的國土）而相互包含，聲音和光芒遠遠照耀。我的皇上得到了他（指清涼國師）。皇帝顧視群臣說：『朕的老師，言語文雅而簡潔，辭藻典雅而豐富，能夠用聖法清涼朕的心。』於是賜予『清涼』作為國師的稱號（見《清涼本傳》）。
順宗（唐順宗，805年）
皇帝名諱誦，是德宗的長子。在東宮時問佛光如滿禪師：『佛從何方來，滅向何方去？既然說常住世間，佛現在在何處？』如滿禪師回答：『佛從無為而來，滅向無為而去。法身等同虛空，常在無心之處。』又問：『佛在王宮出生，在雙林（娑羅雙樹林）滅度，住世四十九年，又說沒有法可說。』如滿禪師回答：『佛體本來無為，是迷惑的情感妄加分別。法身等同虛空，未曾有生滅。』皇帝非常高興。永貞元年（805年）曾經問清涼國師至道心法，國師回答說：『至道本源在於心，心法本源在於無住。心體靈明覺知而不昏昧，自性與現象寂靜安然。』又曾經問尸利禪師：『大地眾生如何才能得見自性而成佛？』尸利禪師說：『佛性如同水中的月亮，可見而不可取。』皇帝領悟了他的意思（見《傳燈錄》）。
憲宗（唐憲宗，806年-820年）
皇帝名諱純，是順宗的長子。元和元年（806年）十月詔令天下有道行的僧人前往京城闡揚佛法。元和二年（807年）二月，沙門端甫記錄左街僧事，靈𨗉記錄右街僧事。詔令信州鵝湖大義禪師進入麟德殿。設定齋飯，召集各位大德論道。皇帝親自聽取論議。有法師問什麼是四諦（catuḥ-satya，佛教基本教義，即苦、集、滅、道）。大義禪師說：『聖上是一諦，三諦在哪裡？』又問什麼是禪（dhyāna，禪那，靜慮）。大義禪師用手指點虛空，法師無言以對。皇帝說：『法師講解無窮的經論，僅僅這一點尚且不能應對。』皇帝問大義禪師：『什麼是佛性（Buddha-dhātu，如來藏）？』大義禪師說：『不離陛下所問。』皇帝默默領會。因此更加重視禪宗。元和四年（809年）五月，有關部門分別
【English Translation】 English version: Penetrating the entire Buddhakṣetra (佛剎, Buddha's land) to contain each other, its sound and light shine far and wide. Our Emperor obtained him (referring to National Teacher Qingliang). The Emperor looked at his ministers and said, 'My teacher's words are elegant and concise, his diction classic and rich, able to use the sacred Dharma to cool my heart.' Thus, he bestowed 'Qingliang' as the title of National Teacher (see 'Biography of Qingliang').
Emperor Shunzong (唐順宗, 805 AD)
The Emperor's name was Song, the eldest son of Emperor Dezong. When he was in the Eastern Palace, he asked Chan Master Foguang Ruman, 'Where does the Buddha come from, and where does he go to extinction? Since it is said that he constantly dwells in the world, where is the Buddha now?' Chan Master Ruman replied, 'The Buddha comes from non-action (wuwei, 無為) and goes to non-action. The Dharmakāya (法身, Dharma body) is equal to the void, always present in the state of no-mind.' He further asked, 'The Buddha was born in the royal palace and entered extinction in the Shuanglin (娑羅雙樹林, Sala Grove), lived in the world for forty-nine years, and yet said there is no Dharma to speak of.' Chan Master Ruman replied, 'The Buddha's essence is originally non-action; deluded emotions create false distinctions. The Dharmakāya is equal to the void, never having been born or extinguished.' The Emperor was greatly pleased. In the first year of Yongzhen (永貞, 805 AD), he once asked National Teacher Qingliang about the essential Dharma of the Tao, and the National Teacher replied, 'The essence of the Tao lies in the mind, and the essence of the mind-Dharma lies in non-abiding. The mind's essence is spiritually aware and not obscured; its nature and characteristics are serene.' He also once asked Chan Master Shili, 'How can all beings on earth see their nature and become Buddhas?' Chan Master Shili said, 'Buddha-nature (佛性, Buddha-dhātu) is like the moon in the water, visible but not graspable.' The Emperor understood his meaning (see 'Transmission of the Lamp').
Emperor Xianzong (唐憲宗, 806-820 AD)
The Emperor's name was Chun, the eldest son of Emperor Shunzong. In the tenth month of the first year of Yuanhe (元和, 806 AD), he issued an edict for monks of virtuous conduct throughout the country to go to the capital to propagate the Dharma. In the second month of the second year of Yuanhe (807 AD), Shramana Duanfu recorded the affairs of the Left Street Monks, and Lingzhao recorded the affairs of the Right Street Monks. He summoned Chan Master Dayi of Ehu in Xinzhou to enter the Linde Hall. He set up a vegetarian feast and summoned all the great virtues to discuss the Tao. The Emperor personally listened to the discussions. A Dharma Master asked what the Four Noble Truths (四諦, catuḥ-satya) are. Dayi said, 'The Holy One is one Truth; where are the other three Truths?' He also asked what is Chan (禪, dhyāna, meditation). Dayi pointed to the void with his finger, and the Dharma Master had no response. The Emperor said, 'The Dharma Master lectures on endless scriptures and treatises, yet he cannot cope with just this one point.' The Emperor asked Dayi, 'What is Buddha-nature (佛性, Buddha-dhātu)?' Dayi said, 'It is not separate from what Your Majesty asks.' The Emperor silently understood. Therefore, he increasingly valued the Chan school. In the fifth month of the fourth year of Yuanhe (809 AD), the relevant departments separately
鑄金印加清涼國師。號僧統國師。主教門事(釋監)。八年賜謚江西馬祖曰大寂。塔曰大莊巖。九年來謚百丈懷海曰大智。塔曰大寶勝輪。十年嶺南節度使馬總以曹溪六祖未有稱號䟽聞于上。詔謚大鑒禪師。塔曰靈照。十四年遣中使杜英奇迎鳳翔法雲寺護國真身塔內釋迦文佛指骨入內。帝御安福門迎拜。留禁中供奉三日。五色光現。百僚稱賀。歷送諸寺而威儀音樂旌幡偉盛殊特。刑部侍郎韓愈上表極諫。帝大怒。貶潮州刺史(舊史並傳燈)。
穆宗
帝諱恒。憲宗第三子。長慶元年三月盧龍節度使劉總舉幽燕二十餘郡歸朝乞度為僧。詔賜僧衣。號大覺大師。署所居第為報恩寺(舊史)。二年遣左街僧錄靈阜赍詔起汾州無業禪師赴闕。阜至宣詔畢稽首曰愿師起赴。師笑曰貧道何德。累煩人主。汝可先行。吾即往矣。遂沐浴端坐而逝。阜回奏其事。帝嘉嘆。賜謚大達國師(傳燈)。嘗制南山宣律師贊曰。代有覺人。為如來使。龍鬼歸降。天人奉事。聲飛五天。辭驚萬里。金烏西沉。佛日東舉。稽首皈依。肇律宗主。
敬宗
帝諱湛。穆宗長子。寶曆元年來兩街建方等戒壇。左街安國寺。右街興福寺。以中護軍劉規充左右街功德使。擇戒行者為大德。令試童子經得度(統紀)。
文宗
【現代漢語翻譯】 鑄造金印授予清涼國師，稱號為僧統國師，主管佛教事務（釋監）。唐憲宗元和八年（813年）追諡江西馬祖道一為『大寂禪師』，塔名為『大莊巖』。元和九年（814年）追諡百丈懷海為『大智禪師』，塔名為『大寶勝輪』。元和十年（815年），嶺南節度使馬總上書，認為曹溪六祖慧能沒有謚號，請求追諡，皇帝下詔追諡慧能為『大鑒禪師』，塔名為『靈照』。元和十四年（819年），派遣中使杜英奇前往鳳翔法雲寺，迎請護國真身塔內的釋迦牟尼佛指骨入宮。皇帝在安福門親自迎接跪拜，留在宮中供奉三日，期間出現五色光芒，百官紛紛祝賀。之後，佛指被送到各寺廟，儀仗隊、音樂和旌旗非常盛大壯觀。刑部侍郎韓愈上書極力勸諫，皇帝大怒，將他貶為潮州刺史（舊史和傳燈錄均有記載）。
唐穆宗
唐穆宗名李恒，是唐憲宗的第三個兒子。唐穆宗長慶元年（821年）三月，盧龍節度使劉總率領幽州、燕州等二十餘郡歸順朝廷，請求出家為僧。皇帝下詔賜予僧衣，號為『大覺大師』，並將他居住的府邸改為報恩寺（舊史記載）。長慶二年（822年），派遣左街僧錄靈阜攜帶詔書前往汾州，請無業禪師前往京城。靈阜到達后，宣讀完詔書，向無業禪師稽首說：『希望禪師起程赴京。』禪師笑著說：『貧僧有何德行，勞煩人主。你可以先走，我隨後就到。』於是沐浴更衣，端坐而逝。靈阜回京稟報此事，皇帝嘉獎嘆息，賜謚號為『大達國師』（傳燈錄記載）。唐穆宗曾經作《南山宣律師贊》，內容是：『世上有覺悟之人，是如來的使者。龍和鬼都歸降，天人和人都侍奉。聲名遠播五天，文辭震驚萬里。金烏西沉，佛日東昇。稽首皈依，是律宗的宗主。』
唐敬宗
唐敬宗名李湛，是唐穆宗的長子。唐敬宗寶曆元年（825年），在左右兩街建立方等戒壇，左街設在安國寺，右街設在興福寺，由中護軍劉規擔任左右街功德使，選擇持戒修行的人作為大德，並讓童子參加考試，通過者可以出家（統紀記載）。
唐文宗
【English Translation】 A golden seal was cast and bestowed upon National Preceptor Qingliang, with the title 'Sanghatat-National Preceptor', in charge of Buddhist affairs (Shi Jian). In the eighth year of Yuanhe (813 AD) during the reign of Emperor Xianzong, Mazu Daoyi of Jiangxi was posthumously honored as 'Great Dhyana Master Daji', with his stupa named 'Great Zhuangyan'. In the ninth year of Yuanhe (814 AD), Baizhang Huaihai was posthumously honored as 'Great Dhyana Master Dazhi', with his stupa named 'Great Precious Victory Wheel'. In the tenth year of Yuanhe (815 AD), Ma Zong, the military governor of Lingnan, submitted a memorial stating that the Sixth Patriarch Huineng of Caoxi had not been granted a posthumous title, requesting one be bestowed. The emperor issued an edict posthumously honoring Huineng as 'Great Dhyana Master Dajian', with his stupa named 'Spiritual Illumination'. In the fourteenth year of Yuanhe (819 AD), the imperial envoy Du Yingqi was dispatched to Fayun Temple in Fengxiang to escort the finger bone relic of Sakyamuni Buddha from the Protecting the Nation True Body Stupa into the palace. The emperor personally greeted and prostrated before it at Anfu Gate, keeping it in the palace for three days of veneration. During this time, five-colored lights appeared, and the court officials offered congratulations. Afterward, the relic was sent to various temples with grand and magnificent processions, music, and banners. Han Yu, the Vice Minister of the Ministry of Justice, submitted a memorial strongly advising against this. The emperor was greatly angered and demoted him to the position of Prefect of Chaozhou (recorded in both the Old History and the Transmission of the Lamp).
Emperor Muzong
Emperor Muzong, personal name Li Heng, was the third son of Emperor Xianzong. In the first year of Changqing (821 AD) during the reign of Emperor Muzong, Liu Zong, the military governor of Lulong, led over twenty prefectures including You and Yan to surrender to the court, requesting to become a monk. The emperor issued an edict granting him monastic robes, bestowing the title 'Great Awakened Master', and renaming his residence Bao'en Temple (recorded in the Old History). In the second year of Changqing (822 AD), the left street monastic registrar Lingfu was dispatched with an imperial edict to summon Dhyana Master Wuye of Fenzhou to the capital. Upon arriving, Lingfu read the edict and bowed to Dhyana Master Wuye, saying, 'I hope the master will set out for the capital.' The master smiled and said, 'What virtue do I, a poor monk, possess to trouble the ruler? You may go ahead, and I will follow shortly.' Thereupon, he bathed, sat upright, and passed away. Lingfu returned to report this matter, and the emperor praised and sighed, bestowing the posthumous title 'Great Attained National Preceptor' (recorded in the Transmission of the Lamp). Emperor Muzong once composed a eulogy for Vinaya Master Xuan of Nanshan, which read: 'In every age, there are awakened ones, who are envoys of the Tathagata. Dragons and ghosts submit, and gods and humans serve. His fame flies across the five heavens, and his words amaze ten thousand miles. As the golden crow sets in the west, the Buddha's sun rises in the east. I bow and take refuge, the founder of the Vinaya School.'
Emperor Jingzong
Emperor Jingzong, personal name Li Zhan, was the eldest son of Emperor Muzong. In the first year of Baoli (825 AD) during the reign of Emperor Jingzong, the Fangdeng ordination platform was established on both the left and right streets. The left street was located at Anguo Temple, and the right street was located at Xingfu Temple. The Central Protector of the Army, Liu Gui, was appointed as the merit commissioner for both the left and right streets, selecting those who upheld the precepts and practiced diligently as great virtues, and allowing children to take the examination, those who passed could be ordained (recorded in the Comprehensive Record).
Emperor Wenzong
帝諱昂。穆宗次子。太和元年十月誕節。詔秘書監白居易．安國寺引駕大師義林．上清宮道士楊弘元于麟德殿談論三教(樂天文集)。五年。帝好食蛤蜊。一日有菩薩現像于蛤中。詔太乙山惟政禪師問之。政曰。物無虛應。此蓋廣陛下信心耳。經云。應以此身得度者。即現此身而為說法。帝曰。大士已現。未聞說法。政曰。陛下睹此為常耶非常耶。信耶非信耶。帝曰。希有之事焉得不信。政曰。已說法竟。帝大悅。即詔天下寺院皆立觀音聖像(釋監)。開成三年三月。澄觀卒。帝以祖聖宗仰。特輟朝三日。重臣縞素。奉全身塔於終南山。
宣宗
帝諱忱。憲宗第十三子。封光王。武宗忌之。拘於后苑。宦者仇士良潛令髡髮為僧。乃周遊天下。見鹽官安禪師。安與帝曰。時至矣。無滯泥蟠。囑以佛法。武宗崩。左神䇿軍中尉楊公諷宰臣百官迎立之。即位改元。大中閏三月詔曰。會昌季年。並省寺宇。雖云異方之教。有資為理之源。中國之人久行其道。釐革過當。事體乖謬。其靈山聖境。應會昌五年所廢寺宇。諸宿舊僧可仍舊修復住持(唐史)。二年。來上都．東都．荊．揚．汴．益等州建寺立方等戒壇。為僧尼再度者重受戒法。五臺山建五寺。各度僧五十人。三年。來沙門靈晏為左右街僧錄。四年。來杭
州鹽官安禪師所居院賜名齊豐寺。五年正月。詔弘辯禪師入內。帝問禪宗何有南北之名。師曰。禪門本無南北。至弘忍大師有二弟子。一慧能居嶺南。一神秀在北揚化。得法雖一。而開導發悟有頓漸之異。故曰南頓北漸。帝曰何名戒定慧。師曰。防非止惡名戒。六根涉境心不隨緣名定。心境俱空照覽無惑名慧。何名方便。師曰。隱實覆相。權巧之門也。何為佛心。師曰。佛者言覺。心者佛之別名。有人唸佛如何。師曰。中下之根。不能頓曉。佛開觀門。令唸佛生於極樂。是日弘辯奏對。漏下七刻。帝悅。賜號圓智禪師(舊史．五燈)。
懿宗
帝諱漼。宣宗長子。咸通三年四月。來兩街四寺各建戒壇度僧。杭州大慈山寰中卒。僖宗賜謚性空大師。塔曰定慧。仍為贊曰。履踐真實。心悟無際。南泉趙州。激揚酬對。居乏寒泉。虎跑以濟。惟德斯馨。風清日麗。六年十二月三日。德山宣鑒坐化。來謚見性禪師。八年四月十日。臨際義玄端坐說偈而逝。來謚慧照禪師。塔曰澄靈。十年三月洞山良價入寂。來謚悟本禪師。塔曰慧覺。十一年。賜終南山道宣律師澄照之號。十二年五月。帝幸安國寺。賜知玄沉檀寶座。高二丈餘。十四年三月。造浮圖寶帳彩幡花蓋。來兩街往鳳翔迎佛骨。四月八日至京。帝御安福門。
迎拜入內瞻禮。群臣有諫者至。言憲宗迎佛骨尋即晏駕。帝曰。朕生得之。死無所恨。帝每於禁中設講席。自唱經旨。手錄梵文而為讚唄(舊史．稽古略．虎跑寺記)。
僖宗
帝諱儇。懿宗第五子。廣明元年。以黃巢入寇幸成都。詔知玄法師赴行在談論。賜號悟達國師。留宮久之。辭歸九隴(高僧傳)。又賜謚永嘉玄覺曰無相大師。塔號凈光。
昭宗
帝諱曄。懿宗第七子。龍紀元年誕節。來兩街僧道入內殿講論。乾寧三年。來於羅什法師譯經處重建草堂寺。四年。敕謚趙州從諗曰真際大師(統紀)。
佛法金湯編卷第七
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第八
會稽沙門 心泰 編
天臺沙門 真清 閱
蕭瑀
瑀。字時文。後梁明帝子。相高祖。太史令傅奕七上書請除佛法。高祖以其書付群臣議。大臣皆曰。佛法興自屢朝。弘善遏惡冥助國家。理無廢棄。瑀曰。佛聖人也。而奕非之。非聖人者無法當治其罪。太宗謂曰。佛道微妙。聖蹟可。師且報應顯然。卿獨不悟其理。何也。奕對忤旨。太宗惡之。自是終身不齒。瑀於藍田造津樑寺。請法喜禪師居之(舊史並高僧傳)。
【現代漢語翻譯】 現代漢語譯本 迎接佛骨並進入宮內瞻仰禮拜。群臣中有進諫的人，說憲宗（唐憲宗，778-820）迎接佛骨后不久就駕崩了。憲宗說：『朕活著能夠得到佛骨，死也沒有什麼遺憾。』憲宗常常在宮中設定講經的席位，親自唱誦經文的要旨，手抄梵文並寫成讚唄（佛教讚歌）。（出自《舊唐書·稽古略·虎跑寺記》）
僖宗（唐僖宗，862-888）
僖宗名儇（xuān），是懿宗（唐懿宗，833-873）的第五個兒子。廣明元年（880），因為黃巢（唐末農民起義領袖，？-884）的軍隊入侵，僖宗逃到成都。他詔令知玄法師前往行宮談論佛法，賜號悟達國師，讓他在宮中住了很久。後來，知玄法師辭別僖宗，回到九隴山。（出自《高僧傳》）僖宗還賜予永嘉玄覺（禪宗六祖慧能的弟子，665-713）謚號無相大師，塔號凈光。
昭宗（唐昭宗，867-904）
昭宗名曄（yè），是懿宗的第七個兒子。龍紀元年（889）昭宗誕辰，召集兩街（指僧、道兩界）的僧人和道士進入內殿講論佛法。乾寧三年（896），昭宗在鳩摩羅什（佛教翻譯家，344-413）翻譯佛經的地方重建了草堂寺。乾寧四年（897），昭宗敕謚趙州從諗（禪宗大師，778-897）為真際大師。（出自《佛祖統紀》）
《佛法金湯編》卷第七
天臺釋如惺（天臺宗僧人）重新校對 卍新續藏第87冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第八
會稽沙門（會稽的佛教僧人）心泰（法號） 編
天臺沙門（天臺宗的佛教僧人）真清（法號） 閱
蕭瑀（唐朝大臣，574-648）
蕭瑀，字時文，是後梁明帝（蕭巋，542-585）的兒子。他輔佐唐高祖（李淵，566-635）。太史令傅奕（唐朝官員，555-639）多次上書請求廢除佛法。唐高祖把傅奕的奏章交給群臣討論。大臣們都說：『佛法興盛以來已經經歷了多個朝代，它弘揚善良、阻止邪惡，在暗中幫助國家，沒有廢棄的道理。』蕭瑀說：『佛是聖人，而傅奕非議他，非議聖人的人，按照法律應當治罪。』唐太宗（李世民，598-649）對蕭瑀說：『佛道微妙，聖人的事蹟可以傚法，而且報應是顯而易見的，你難道不明白這個道理嗎？』傅奕當面頂撞皇帝，唐太宗厭惡他，從此終身不予重用。蕭瑀在藍田建造了津樑寺，請法喜禪師（唐朝僧人）住在那裡。（出自《舊唐書》和《高僧傳》）
【English Translation】 English version He welcomed and paid homage to the Buddha's relics inside the palace. Some ministers remonstrated, saying that Emperor Xianzong (Tang Xianzong, 778-820) died shortly after welcoming the Buddha's relics. The Emperor said, 'I have obtained them while alive, and I will have no regrets when I die.' The Emperor often set up lecture seats in the palace, personally chanting the essence of the scriptures, and hand-copying Sanskrit and composing praises. (From 'Old History, Records of Ancient Times, Tiger Running Temple')
Emperor Xizong (Tang Xizong, 862-888)
Emperor's name was Xuan. He was the fifth son of Emperor Yizong (Tang Yizong, 833-873). In the first year of Guangming (880), due to the invasion of Huang Chao (leader of the peasant uprising at the end of the Tang Dynasty, ?-884), he fled to Chengdu. He ordered Dharma Master Zhixuan to go to the temporary palace to discuss Buddhism, bestowed the title of National Master Wuda, and kept him in the palace for a long time. Later, Dharma Master Zhixuan bid farewell and returned to Jiulong Mountain. (From 'Biographies of Eminent Monks') He also posthumously conferred on Yongjia Xuanjue (disciple of the Sixth Patriarch of Zen Buddhism, 665-713) the title of Great Master Wuxiang, and the pagoda was named Jingguang.
Emperor Zhaozong (Tang Zhaozong, 867-904)
Emperor's name was Ye. He was the seventh son of Emperor Yizong. In the first year of Longji (889), on the Emperor's birthday, monks and Taoists from both streets (referring to the Buddhist and Taoist communities) were summoned to the inner palace to lecture and discuss. In the third year of Qianning (896), he rebuilt the Thatched Cottage Temple at the place where Dharma Master Kumarajiva (Buddhist translator, 344-413) translated scriptures. In the fourth year of Qianning (897), he posthumously conferred on Zhaozhou Congshen (Zen master, 778-897) the title of Great Master Zhenji. (From 'Comprehensive Records')
'Golden Soup Compilation of Buddhist Dharma', Volume VII
Re-edited by Shishi Ruxing (Buddhist monk of Tiantai School) of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, 'Golden Soup Compilation of Buddhist Dharma'
'Golden Soup Compilation of Buddhist Dharma', Volume VIII
Compiled by Shramana (Buddhist monk) Xintai of Kuaiji
Reviewed by Shramana (Buddhist monk) Zhenqing of Tiantai
Xiao Yu (Minister of the Tang Dynasty, 574-648)
Xiao Yu, styled Shiwen, was the son of Emperor Ming of the Later Liang Dynasty (Xiao Kui, 542-585). He assisted Emperor Gaozu of the Tang Dynasty (Li Yuan, 566-635). Fu Yi (Official of the Tang Dynasty, 555-639), the Grand Astrologer, repeatedly submitted memorials requesting the abolition of Buddhism. Emperor Gaozu gave Fu Yi's memorial to the ministers for discussion. The ministers all said, 'Buddhism has flourished for many dynasties, promoting good and suppressing evil, and secretly assisting the country. There is no reason to abolish it.' Xiao Yu said, 'The Buddha is a sage, but Fu Yi criticizes him. Those who criticize sages should be punished according to the law.' Emperor Taizong of the Tang Dynasty (Li Shimin, 598-649) said to Xiao Yu, 'The Buddhist path is subtle, the deeds of the sages can be followed, and retribution is obvious. Don't you understand this principle?' Fu Yi contradicted the Emperor to his face, and Emperor Taizong disliked him and never reused him for the rest of his life. Xiao Yu built Jinliang Temple in Lantian and invited Zen Master Faxi (Buddhist monk of the Tang Dynasty) to live there. (From 'Old History' and 'Biographies of Eminent Monks')
裴寂
寂。字玄真。蒲州桑泉人。隋大業中為晉陽宮副監。高祖即位謂寂曰。使我至此者公也。拜尚書右僕射。高祖一日問群臣曰。傅奕每言佛教無用。卿等何如。寂對曰。陛下昔創義師。志馮三寶。言登九五。誓啟玄門。今六合歸仁。富有四海。而欲納奕之言。豈不虧往德而彰今過乎(舊唐史)。
李師政
師政為秦王府典儀。高祖武德九年。述內德論以非傳奕。其序略曰。若夫十力調御。運法舟于苦海。三乘汲引。坦夷途於火宅。勸善進德之廣。六經所未逮。戒惡防患之深。九流莫之比。且佛惟弘善。不長惡于臣民。戒本防非。何損治於家國。若人人守善。家家奉戒。刑罰何得而廣。禍亂無由而作矣(云云)。謹著論三篇。其辨惑篇明邪正之通蔽。其通命篇辨殃慶之倚伏。其空有篇破斷常之執見。辨惑篇略曰。有辨聰書生謂忠正君子曰。釋迦生於天竺。修多出有西胡。名位無儔于周孔。功德靡稱于典謨。實遠夷之尊敬。非中夏之師儒。忠正君子曰。夫由余出自西戎。輔秦穆公以開霸業。日磾生於北戎。侍漢武而除危害。何必取其同俗而舍于異方乎。若夫恕己及物。孰與佛之弘乎。睹末知本。孰與佛之遠乎。勸善懲惡。孰與佛之廣乎。明空析有。孰與佛之深乎。由此觀之。其道妙矣。聖人之德無
【現代漢語翻譯】 現代漢語譯本 裴寂
裴寂，字玄真，蒲州桑泉人。隋朝大業年間，擔任晉陽宮副監。唐高祖李淵即位后，對裴寂說：『使我能夠走到今天這個位置，都是你的功勞啊。』於是任命他為尚書右僕射。唐高祖有一天問群臣說：『傅奕經常說佛教沒有用處，你們覺得怎麼樣？』裴寂回答說：『陛下您當初創立義軍時，立志依靠佛法僧三寶的力量，說要登上九五之位，發誓要開啟玄門。現在天下太平，國家富強，卻要採納傅奕的言論，這豈不是有虧於過去的德行，而彰顯現在的過失嗎？』（出自《舊唐書》）。
李師政
李師政擔任秦王府典儀。唐高祖武德九年（626年），他撰寫了《內德論》，用來反駁傅奕的觀點。他的序言大略是這樣說的：『如來佛具有十種力量，能夠駕馭法船，在苦海中航行；三乘佛法能夠引導眾生，在充滿煩惱的世間開闢平坦的道路。勸人行善、提升道德的廣度，是六經所不能達到的；戒除惡行、預防災禍的深度，是諸子百家所不能相比的。而且佛教只是弘揚善行，不會助長臣民的惡念；戒律的根本在於防止過錯，不會損害國家和社會的治理。如果人人都能遵守善行，家家都能奉行戒律，那麼刑罰又怎麼會廣泛使用，禍亂又怎麼會發生呢？』（大意如此）。他謹慎地撰寫了三篇文章，其中《辨惑篇》闡明了邪正的共通之處和弊端；《通命篇》辨析了災禍和幸福相互依存的關係；《空有篇》破除了斷見和常見的執著。《辨惑篇》大略是這樣說的：有一個自作聰明的書生對一位忠正的君子說：『釋迦牟尼（釋迦，佛教創始人）生於天竺（天竺，古代印度的名稱），佛經出自西胡（西胡，古代對西方民族的稱呼）。他的名位無法與周公、孔子相比，他的功德也無法與典籍、謨訓相提並論。他實際上是邊遠民族所尊敬的，而不是中原地區的師儒。』忠正的君子回答說：『由余（由余，春秋時人，原為西方戎族人，后入秦）出自西戎，輔佐秦穆公開創了霸業；金日磾（金日磾，漢代人，匈奴人）生於北戎，侍奉漢武帝消除了危害。為什麼一定要選擇與自己同俗的人，而捨棄其他地方的人才呢？如果說推己及人，誰能比得上佛的弘大呢？只見末節而不知根本，誰能比得上佛的深遠呢？勸人行善、懲罰作惡，誰能比得上佛的廣泛呢？闡明空性、分析有為法，誰能比得上佛的深刻呢？由此看來，佛的道理是多麼的玄妙啊！聖人的德行是沒有』
【English Translation】 English version Pei Ji
Pei Ji, courtesy name Xuanzhen, was a native of Sangquan in Puzhou. During the Daye era of the Sui Dynasty, he served as the Deputy Director of Jinyang Palace. When Emperor Gaozu (Li Yuan) of the Tang Dynasty ascended the throne, he said to Pei Ji, 'It is thanks to you that I have reached this position.' He then appointed him as the Right Vice Director of the Department of State Affairs. One day, Emperor Gaozu asked his ministers, 'Fu Yi often says that Buddhism is useless. What do you think?' Pei Ji replied, 'Your Majesty, when you first raised the righteous army, you were determined to rely on the power of the Three Jewels (Buddha, Dharma, and Sangha), and vowed to ascend to the throne and open the gate of profound wisdom. Now that the world is at peace and the country is prosperous, you want to adopt Fu Yi's words. Wouldn't this be detrimental to your past virtues and highlight your present mistakes?' (From the Old Book of Tang).
Li Shizheng
Li Shizheng served as the Master of Ceremonies in the Qin Prince's Mansion. In the ninth year of the Wude era (626 AD) of Emperor Gaozu of the Tang Dynasty, he wrote 'On Inner Virtue' to refute Fu Yi's views. The preface roughly says: 'The Tathagata (Shakyamuni Buddha) possesses ten powers and can steer the Dharma boat through the sea of suffering; the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can guide sentient beings and open up a smooth path in the world full of afflictions. The breadth of encouraging good deeds and promoting morality is beyond what the Six Classics can achieve; the depth of abstaining from evil and preventing disasters is unmatched by the various schools of thought. Moreover, Buddhism only promotes good deeds and does not foster evil thoughts in the subjects; the essence of precepts lies in preventing mistakes and does not harm the governance of the country and society. If everyone can abide by good deeds and every family can uphold the precepts, then how can punishments be widely used, and how can disasters arise?' (roughly). He carefully wrote three articles, in which the 'On Discernment of Confusion' clarifies the commonalities and drawbacks of the orthodox and the heterodox; the 'On Understanding Destiny' analyzes the interdependent relationship between disasters and blessings; the 'On Emptiness and Existence' dispels the attachment to eternalism and annihilationism. The 'On Discernment of Confusion' roughly says: A self-proclaimed clever scholar said to a loyal and upright gentleman: 'Shakyamuni (Shakyamuni, the founder of Buddhism) was born in Tianzhu (Tianzhu, the ancient name of India), and the Buddhist scriptures come from the Western Hu (Western Hu, the ancient name for Western ethnic groups). His position cannot be compared with the Duke of Zhou and Confucius, and his merits cannot be compared with the classics and instructions. He is actually respected by remote ethnic groups, not a teacher of the Central Plains.' The loyal and upright gentleman replied: 'You Yu (You Yu, a person in the Spring and Autumn Period, originally a Western Rong person, later entered Qin) came from the Western Rong and assisted Duke Mu of Qin in creating a hegemony; Jin Midi (Jin Midi, a Han Dynasty person, a Xiongnu) was born in the Northern Rong and served Emperor Wu of Han in eliminating harm. Why must we choose people who are of the same customs as ourselves and abandon talents from other places? If we talk about extending oneself to others, who can compare with the greatness of the Buddha? Seeing only the trivial and not knowing the root, who can compare with the profundity of the Buddha? Encouraging good deeds and punishing evil, who can compare with the breadth of the Buddha? Explaining emptiness and analyzing conditioned dharmas, who can compare with the depth of the Buddha? From this point of view, how profound is the Buddha's teaching! The virtue of a sage is without'
以加焉。豈得生於異域而賤其道乎(云云)。其通命．空有二篇茲不錄(弘明集)。
房玄齡 杜如晦
玄齡。字喬年。太宗即位。以玄齡有決勝負定社稷之功。進左僕射。居相位十五年。封魏國公。謚文昭。沙門玄謨．玄奘翻譯經論。來玄齡監護給事。如晦。字克明。太宗即位進右僕射。與玄齡共管朝政。封萊國公。尊元琬法師之道。常詬法要。臨終召琬。愿為世世之師(僧史)。
長孫無忌
無忌。字輔機。佐太宗定天下。功居第一。封齊國公。貞觀二十三年。太宗以玄奘新譯經頒賜十道總管。展轉流佈。無忌與中書令褚遂良奏曰。佛教沖玄。天人莫測。陛下至道昭明。建立三寶。致法師陟險求經歸國翻譯。若庵摩之始說。猶金口之新開。皆陛下聖德所感。臣等愚瞽。預此見聞。苦海波瀾舟航有寄。況天慈廣遠使布之九州。蠢蠢黔黎俱餐妙法。臣等億劫欣逢。不勝感幸(舊唐史)。
褚亮
亮。字希明。杭州人。十八學士之一也。與暹律師書。略曰。弟子植生多幸。早預法緣。近於華岳。創立僧宇。此山蘊蓄奇秘。控接煙霞。賢哲之所同歸。結構雖淹。禪誦猶寡。且棟樑三寶必資龍象之力。羽儀四眾尤待鴛鷺之群。法師等學洞經典。譽宣真俗。仰愿俯從微請。降跡來儀。則
【現代漢語翻譯】 現代漢語譯本： 以加於其上。豈能因為（佛教）生於異域就輕賤它的教義呢（等等）。其中的《通命》、《空有》兩篇，這裡就不收錄了（出自《弘明集》）。
房玄齡、杜如晦
房玄齡，字喬年。唐太宗即位后，因為房玄齡有決勝負、安定國家的大功，升任爲左僕射。在宰相的位置上十五年，被封為魏國公，謚號文昭。沙門（佛教出家人）玄謨、玄奘（約602-664）翻譯經論時，房玄齡負責監護並供給所需。杜如晦，字克明。唐太宗即位后，升任爲右僕射，與房玄齡共同管理朝政，被封為萊國公。他尊崇元琬法師的佛法，經常批評其他法要。臨終時召見元琬，希望生生世世都以他為師（出自《僧史》）。
長孫無忌
長孫無忌，字輔機。輔佐唐太宗平定天下，功勞位居第一，被封為齊國公。貞觀二十三年（649），唐太宗將玄奘新翻譯的佛經頒賜給十道總管，讓他們輾轉流佈。長孫無忌與中書令褚遂良上奏說：『佛教深奧玄妙，天人難以測度。陛下以至高的德行昭示天下，建立佛、法、僧三寶，使得玄奘法師不畏艱險求取佛經歸國翻譯。如同庵摩羅果的最初滋味，又像是佛祖金口的新開。這都是陛下聖德所感召。我們這些愚昧之人，有幸預先見聞此事。苦海的波濤中，佛法如舟船有了寄託。更何況陛下天慈廣遠，使佛法遍佈九州，使所有百姓都能享用這美妙的佛法。我們億萬劫難逢的幸事，不勝感激』（出自《舊唐史》）。
褚亮
褚亮，字希明，杭州人，是十八學士之一。他與暹律師的書信中，大致寫道：『弟子我非常幸運，很早就結下了佛緣。最近在華岳，創立了僧人的住所。這座山蘊藏著奇特的秘密，連線著雲霞。是賢哲之人共同歸隱的地方。建築雖然花費了很長時間，但是禪修誦經的人還是很少。而且支撐三寶的棟樑，必須依靠龍象般的力量，莊嚴四眾的儀容，尤其需要鴛鷺般的僧團。法師您學識淵博，通曉經典，名聲傳遍世俗。仰望您能屈尊應允我的請求，降臨此地。那麼……』
【English Translation】 English version: To be added to it. How can one despise its doctrine simply because it originated in a foreign land? (etc.). The two chapters, 'Tong Ming' and 'Kong You', are not included here (from 'Hong Ming Ji').
Fang Xuanling, Du Ruhui
Fang Xuanling, courtesy name Qiaonian. When Emperor Taizong ascended the throne, Fang Xuanling was promoted to Left Minister of the Palace Secretariat (Zuo Pu She) because of his great contributions in securing victories and stabilizing the country. He served as chancellor for fifteen years and was granted the title Duke of Wei, with the posthumous title Wenzhao. When the monks Xuanmo and Xuanzang (c. 602-664) translated scriptures, Fang Xuanling was responsible for supervising and providing the necessary support. Du Ruhui, courtesy name Keming. When Emperor Taizong ascended the throne, he was promoted to Right Minister of the Palace Secretariat (You Pu She) and jointly managed the government with Fang Xuanling. He was granted the title Duke of Lai. He revered the Dharma of Dharma Master Yuan Wan and often criticized other Dharma teachings. On his deathbed, he summoned Yuan Wan, wishing to have him as his teacher in every lifetime (from 'Seng Shi').
Changsun Wuji
Changsun Wuji, courtesy name Fujii. He assisted Emperor Taizong in pacifying the empire, and his contributions were ranked first. He was granted the title Duke of Qi. In the 23rd year of the Zhenguan era (649), Emperor Taizong distributed the newly translated scriptures by Xuanzang to the chief administrators of the ten circuits (Shi Dao Zongguan), allowing them to circulate widely. Changsun Wuji and the Director of the Chancellery (Zhongshu Ling), Chu Suiliang, memorialized, saying: 'Buddhism is profound and mysterious, beyond the comprehension of gods and humans. Your Majesty, with your supreme virtue, has illuminated the world and established the Three Jewels (San Bao) (Buddha, Dharma, Sangha), enabling Dharma Master Xuanzang to brave dangers, seek scriptures, and return to the country to translate them. Like the first taste of the amla fruit, it is like the new opening of the Buddha's golden mouth. All of this is due to Your Majesty's sacred virtue. We, in our ignorance, are fortunate to witness and hear this. In the waves of the sea of suffering, the Dharma is like a boat that has found its mooring. Moreover, Your Majesty's boundless compassion extends the Dharma to the entire land, allowing all people to partake in this wonderful Dharma. We are fortunate to encounter this in countless eons and are filled with gratitude' (from 'Jiu Tang Shi').
Chu Liang
Chu Liang, courtesy name Ximing, was from Hangzhou and one of the Eighteen Scholars. In his letter to Vinaya Master Xian, he wrote: 'Your disciple is very fortunate to have established a connection with the Dharma early on. Recently, at Mount Hua, I established a monastery for monks. This mountain contains extraordinary secrets, connecting with the clouds and mists. It is a common retreat for virtuous and wise people. Although the construction has taken a long time, there are still few people practicing meditation and chanting scriptures. Moreover, the pillars supporting the Three Jewels must rely on the strength of dragon elephants, and the dignified appearance of the four assemblies especially requires a Sangha like mandarin ducks and egrets. Dharma Master, you are knowledgeable and versed in the scriptures, and your reputation has spread throughout the world. I humbly hope that you will condescend to accept my request and come to this place. Then...'
釋遠禪居遙蹤可擬。王珣精舍清塵不昧。是所愿也(弘明集)。
虞世南
世南。字伯施。越州餘姚人。大業中累官至秘書郎。太宗時為弘文館學士。后以銀青光祿大夫致仕。圖形凌煙閣。謚文懿。貞觀八年。世南立疏曰。弟子早年忽遇重患。當時運心差愈之日。奉設千人齋。今謹于道場供千僧蔬食。以其願力。希生生世世常無病惱。七世久遠六道冤親並同今愿(法帖)。帝王略論云。公子曰。梁武夷兇剪暴。克成帝業。南面君臨。五十餘載。蓋有文武之道焉。至於留心釋典。桑門比行。以萬乘之君為匹夫之小善。熏修無染。危亡已及。豈其道非也。何福謙之無效乎。先生曰(世南也)。釋教者出世之津樑。絕塵之軌躅。運于方寸之內。超于有無之表。塵累既盡。攀緣已息。然後入于解脫之門。至若化俗之法。則有佈施持戒忍辱精進禪定智慧。與夫仁義禮智信亦何異焉。蓋以所修為因。其報為果。人有修此六行。皆多不全。有一缺焉。果亦隨滅。是以鬷明醜於貌而慧於心。趙壹高於才而下於位。羅褒富而不義。原憲貧而有道。其不同也如斯懸絕。興喪得失咸必由之。下士庸夫見比干之剖心。以謂忠貞不可為也。聞偃王之亡國。以謂仁義不足法也。若然者。盜跖高枕于東陵。莊蹺懸車于西蜀。考終厥命良足
【現代漢語翻譯】 現代漢語譯本： 希望像釋遠那樣禪居，其高遠的境界可以追尋；像王珣的精舍那樣清凈，其高尚的品格不會被遺忘。這是我所期望的（出自《弘明集》）。
虞世南
虞世南，字伯施，越州餘姚人。隋煬帝大業年間，多次陞官至秘書郎。唐太宗時期擔任弘文館學士。後來以銀青光祿大夫的官職退休。他的畫像被掛在凌煙閣。謚號文懿。貞觀八年（634年），虞世南上疏說：『弟子早年忽然得了重病，當時用心祈禱，病情稍微好轉的時候，就設了千人齋。現在謹于道場供養千僧蔬食，憑藉這個願力，希望生生世世常常沒有疾病煩惱，七世的祖先和六道的冤親都能一同得到這個願望。』（出自《法帖》）。
《帝王略論》中記載，公子說：『梁武帝（蕭衍）剷除兇惡，翦滅暴亂，成就帝業，以君臨天下的身份統治了五十多年，大概是有文治武功的才能吧。至於他留心佛經，像僧人一樣修行，以萬乘之君的身份做匹夫的小善事，熏修卻不能免除災禍，危亡已經臨近。難道是他的道路不對嗎？為什麼祈求福報卻毫無效果呢？』先生（指虞世南）說：『佛教是出離世間的津樑，是斷絕塵世的途徑。它在方寸之間執行，超越有無的界限。塵世的牽累既然已經斷絕，攀緣之心已經止息，然後才能進入解脫之門。至於教化世俗的方法，則有佈施、持戒、忍辱、精進、禪定、智慧，與仁義禮智信又有什麼不同呢？大概是以所修的行為作為因，其報應作為果。人們修這六種行為，大多不能完全做到，只要有一點缺失，果報也會隨之消失。因此鬷明相貌醜陋卻內心聰慧，趙壹才華很高卻地位低下，羅褒富有卻不講道義，原憲貧窮卻有道德。他們的不同就像這樣懸殊。國家的興盛和衰敗，個人的得失都必定由此而來。下等的平庸之人看到比干被剖心，就認為忠貞不可為；聽到偃王亡國，就認為仁義不值得傚法。如果這樣，那麼盜跖就可以在東陵高枕無憂，莊蹺就可以在西蜀高掛車轅，最終得以善終了。這難道是正確的嗎？』
【English Translation】 English version: I hope to emulate the secluded Zen life of Shi Yuan, whose lofty realm can be pursued; and the pure abode of Wang Xun, whose noble character will not be forgotten. This is my wish (from 'Hongming Ji').
Yu Shinan
Yu Shinan, courtesy name Boshi, was a native of Yuyao in Yuezhou. During the reign of Emperor Yang of Sui (Yang Guang), in the Daye era, he repeatedly rose in rank to become Secretary. During the reign of Emperor Taizong of Tang (Li Shimin), he served as a scholar in the Hongwen Pavilion. Later, he retired with the title of Silver Green Grand Master. His portrait was hung in the Lingyan Pavilion. His posthumous title was Weny. In the eighth year of the Zhenguan era (634 AD), Yu Shinan submitted a memorial saying: 'Your disciple suddenly suffered a serious illness in his early years. At that time, when I focused my mind on praying and my condition slightly improved, I held a vegetarian feast for a thousand people. Now, I respectfully offer vegetarian food to a thousand monks in the monastery, relying on this vow, I hope that in every life I will be free from illness and suffering, and that my ancestors for seven generations and all karmic creditors in the six realms will share this wish.' (From 'Fatie').
In 'A Brief Discussion on Emperors,' the prince said: 'Emperor Wu of Liang (Xiao Yan) eliminated the wicked and quelled the violent, achieving imperial success and ruling the empire for more than fifty years. He must have possessed both civil and military talents. As for his devotion to Buddhist scriptures and his practice like a monk, performing small acts of kindness as the ruler of ten thousand chariots, yet his cultivation could not avert disaster, and ruin was imminent. Could it be that his path was wrong? Why did his prayers for blessings have no effect?' The master (referring to Yu Shinan) said: 'Buddhism is the ferry across the sea of suffering, the path to severing worldly ties. It operates within the mind and transcends the realm of existence and non-existence. Once worldly burdens are shed and clinging ceases, one can enter the gate of liberation. As for the methods of transforming the world, there are giving (dana), morality (sila), patience (kshanti), diligence (virya), meditation (dhyana), and wisdom (prajna), which are no different from benevolence, righteousness, propriety, wisdom, and trustworthiness. Generally, the actions one cultivates are the cause, and the consequences are the effect. People who cultivate these six practices often fail to do so completely; if even one is lacking, the result will also disappear. Therefore, Zong Ming was ugly in appearance but wise in heart, Zhao Yi was highly talented but low in position, Luo Bao was rich but unjust, and Yuan Xian was poor but virtuous. Their differences are as vast as this. The rise and fall of states, and the gains and losses of individuals, are all determined by these factors. Inferior and mediocre people see Bi Gan's heart being cut out and think that loyalty is not worth pursuing; they hear of the downfall of King Yan and think that benevolence and righteousness are not worth emulating. If that were the case, then Robber Zhi could rest easy in Dongling, and Zhuang Qiao could hang up his chariot in Western Shu, ultimately meeting a good end. Is this correct?'
貴乎。公子曰。人君修道與匹庶殊乎。先生曰。人君者居尊高之地。執生死之榷。勢疾風雲。力摧山嶽。其威德大矣。其執行速矣。夫修道宜以弘濟為懷。仁恕為體。有一物失所。若己之納于隍。推此一言以及萬物。則得道之真也。若乃澤不及於行葦。化不沾于海外。區區一介之善亦無取焉(帝王略論。世南撰)。後世南卒。太宗夢見之。因詔曰。世南德行純備。志存忠益。奄從物化。良用悲傷。昨因夜夢倏睹斯人。兼進讜言。有若平生之舊。可即其家造五百僧齋。佛像一軀。以資冥福。以申朕思舊之意(舊唐史)。太宗破薛舉于豳州。立昭仁寺。世南撰碑。
褚遂良 李百藥 顏師古 許敬宗 朱子奢 岑文字
遂良。字登善。亮之子。貞觀中累遷起居郎。又遷諫議大夫兼知起居事。太宗破宋金剛于晉州。立慈雲寺。命遂良撰碑。李百藥。字重規。定州人。正觀元年為中書舍人。上封建論。大宗納其言。授太子右庶子。太宗破劉武周于汾州。立弘濟寺。命百藥撰碑。又嘗撰大乘莊嚴論序。略曰。大小乘學悉以此論為本。於此不通。未可弘法(本傳並大典錄)。顏師古。字籀先。瑯玡人。太宗嘗嘆五經𥨊訛。師古考定𨤲正。帝因班所定書于天下。俄拜秘書少監。大宗破竇建德于鄭州。立等慈寺。命師古撰
【現代漢語翻譯】 現代漢語譯本： 貴官問：『君王修道與普通百姓有什麼不同呢？』先生答：『君王身居尊貴高位，掌握著生殺大權，其權勢如疾風迅云，力量可摧毀山嶽。其威德是多麼巨大，其行動是多麼迅速啊！因此，修道應該以弘揚濟世為懷，以仁慈寬恕為根本。如果有一件事物沒有得到妥善安置，就好像自己落入了護城河一樣。將這一原則推廣到萬事萬物，就能真正得道。如果恩澤不能及於小小的蘆葦，教化不能普及到海外，那麼即使是微不足道的善行，也不值得稱道。』（《帝王略論》，世南撰）。 後來，世南去世。唐太宗夢見了他，於是下詔說：『世南德行純正完備，志向在於忠誠匡正，突然去世，實在令人悲傷。昨天夜裡夢中忽然見到這個人，他還進獻正直的言論，就像平生交往的老朋友一樣。可以立刻到他家設五百僧人的齋飯，造一尊佛像，用來幫助他在陰間獲得幸福，以表達我思念故人的心意。』（《舊唐史》）。唐太宗在豳州擊敗薛舉，建立了昭仁寺，由世南撰寫碑文。
褚遂良，字登善，褚亮之子。貞觀年間（627-649）多次陞遷，擔任起居郎，又升任諫議大夫兼知起居事。唐太宗在晉州擊敗宋金剛，建立了慈雲寺，命令褚遂良撰寫碑文。李百藥，字重規，定州人。貞觀元年（627）擔任中書舍人，上書進獻建議，唐太宗採納了他的建議，授予他太子右庶子的官職。唐太宗在汾州擊敗劉武周，建立了弘濟寺，命令李百藥撰寫碑文。他還曾經撰寫《大乘莊嚴論序》，大意是說：大小乘的學說都以這部論著為根本，如果對這部論著不通曉，就不能弘揚佛法。（《本傳》及《大典錄》）。顏師古，字籀先，瑯玡人。唐太宗曾經感嘆五經存在訛誤，顏師古考證訂正。皇帝於是將他所訂正的書頒佈于天下，不久后被授予秘書少監的官職。唐太宗在鄭州擊敗竇建德，建立了等慈寺，命令顏師古撰寫碑文。
【English Translation】 English version: A nobleman asked: 'Is there a difference between a ruler's cultivation of the Way and that of ordinary people?' The master replied: 'A ruler occupies a position of supreme honor and holds the power of life and death. His influence is like a swift wind and clouds, and his strength can crush mountains. His power and virtue are immense, and his actions are swift. Therefore, cultivating the Way should be with the ambition of universal salvation and with benevolence and forgiveness as its foundation. If even one thing is not properly taken care of, it is as if one has fallen into a moat. Extending this principle to all things is the true attainment of the Way. If the grace does not extend to the smallest reed, and the transformation does not reach overseas, then even the smallest act of kindness is not worth mentioning.' (From 'Discourse on Emperors and Kings,' written by Shinan). Later, Shinan passed away. Emperor Taizong dreamed of him and issued an edict saying: 'Shinan's virtue was pure and complete, and his ambition was to be loyal and upright. His sudden death is truly saddening. Last night, I suddenly saw this person in a dream, and he offered upright advice, just like an old friend I have known all my life. Immediately arrange a feast for five hundred monks at his home and commission a statue of Buddha to help him gain happiness in the afterlife, to express my thoughts of remembering the deceased.' (From 'Old Book of Tang'). Emperor Taizong defeated Xue Ju in Binzhou and established Zhaoren Temple, with Shinan writing the inscription.
Chu Suiliang, courtesy name Dengshan, was the son of Chu Liang. During the Zhenguan era (627-649), he was promoted several times, serving as Recorder and then as Grand Counselor of Advice concurrently serving as Recorder. Emperor Taizong defeated Song Jingang in Jinzhou and established Ciyun Temple, ordering Chu Suiliang to write the inscription. Li Baiyao, courtesy name Chonggui, was from Dingzhou. In the first year of Zhenguan (627), he served as a drafter in the Chancellery and submitted a memorial with suggestions. Emperor Taizong adopted his suggestions and granted him the position of Right Vice-Protector of the Crown Prince. Emperor Taizong defeated Liu Wuzhou in Fenzhou and established Hongji Temple, ordering Li Baiyao to write the inscription. He also wrote a preface to the 'Treatise on the Adornment of the Great Vehicle,' which stated that the teachings of both the Great and Small Vehicles are based on this treatise, and without understanding it, one cannot propagate the Dharma. (From 'His Biography' and 'Great Canon Records'). Yan Shigu, courtesy name Zhouxian, was from Langya. Emperor Taizong once lamented the errors in the Five Classics, and Yan Shigu examined and corrected them. The emperor then promulgated the corrected books to the world and soon appointed him as the Vice Director of the Imperial Library. Emperor Taizong defeated Dou Jiande in Zhengzhou and established Dengci Temple, ordering Yan Shigu to write the inscription.
碑。許敬宗。不知何處人。太宗破霍老生於呂州。立普濟寺。命敬宗撰碑。朱子奢。蘇州人。貞觀間累遷弘文館學士。太宗破王世充于洛州。立昭覺寺。命子奢撰碑。岑文字。字景仁。鄧州人。貞觀元年除秘書郎遷中書令。太宗破劉黑闥于洺州(今廣平府)。立昭福寺。命文字撰碑。文字少時常念法華普門品。曾乘舟吳江。舟覆人盡死。文字沒水中。若有人曰。但唸佛。必不死。既隨波涌出。至岸獲免。後於家設齋。一僧後去。謂曰。天下方亂。君幸不預災。終逢太平致富貴。言訖不見。及文字就齋。復于碗得舍利二(舊唐史並統紀)。
閭丘胤
胤。貞觀間為臺州刺史。將之任。俄病頭風。醫治不瘥。豐干因遊方偶至其家。自謂善療此疾。胤令治之。師噀以水即愈。胤問師何來。曰天臺國清來。又問天臺有何賢士。曰見之不識。識之不見。若欲見之。不得取相。寒山文殊遁跡國清。拾得普賢狀如貧子。胤至郡即詣國清。問豐干所居院。僧道翹引至空房。多見虎跡。云禪師在。日惟舂米供眾。夜則唱歌自樂。又問寒山拾得。翹引至灶前。見二人向火大笑。胤前禮拜。二人喝曰。豐干饒舌。彌陀不識。禮我何為。二人即把手而笑。走向寒巖。更不反寺。胤乃令道翹于村墅人家屋壁竹石之上錄歌詩三百首。輯
【現代漢語翻譯】 現代漢語譯本 碑。許敬宗（生卒年不詳，唐朝大臣）。不知是哪裡人。唐太宗（李世民，598-649）在呂州攻破霍老生后，建立了普濟寺，命令許敬宗撰寫碑文。 朱子奢（生卒年不詳）。蘇州人。貞觀（627-649）年間多次陞遷，擔任弘文館學士。唐太宗在洛州攻破王世充后，建立了昭覺寺，命令朱子奢撰寫碑文。 岑文字（605-645）。字景仁。鄧州人。貞觀元年被任命為秘書郎，后陞遷為中書令。唐太宗在洺州（今廣平府）攻破劉黑闥后，建立了昭福寺，命令岑文字撰寫碑文。岑文字年少時常唸誦《法華經·普門品》。曾經乘船經過吳江，船翻了，船上的人都死了。岑文字沉入水中，好像有人說：『只要唸佛，一定不會死。』不久就隨著波浪涌出水面，到達岸邊得以倖免。後來在家中設定齋飯，一位僧人最後離開，對他說：『天下將要大亂，您幸運地不會遇到災禍，最終會遇到太平盛世，獲得富貴。』說完就不見了。等到岑文字準備齋飯時，又在碗里發現了兩顆舍利子（《舊唐書》和《統紀》）。 閭丘胤（生卒年不詳） 閭丘胤。貞觀（627-649）年間擔任臺州刺史。將要上任時，突然得了頭風病，醫生治療沒有好轉。豐干（唐朝僧人）因為遊方偶然來到他家，自稱擅長治療這種疾病。閭丘胤讓他治療，豐干用嘴噴水，病就好了。閭丘胤問豐干從哪裡來，豐干說從天臺山國清寺來。又問天臺山有什麼賢士，豐干說：『見到了也不認識，認識了也見不到。如果想要見到他們，就不要執著于外相。』寒山（唐朝詩僧，相傳為文殊菩薩化身）文殊菩薩隱居在國清寺，拾得（唐朝詩僧，相傳為普賢菩薩化身）普賢菩薩的形象就像貧窮的人。閭丘胤到達郡里后，就前往國清寺，詢問豐干居住的院子。僧人道翹帶領他到了一間空房，看到很多老虎的足跡，說道：『豐干禪師就在這裡。白天只是舂米供養大眾，晚上就唱歌自樂。』又問寒山、拾得在哪裡，道翹帶領他到灶房前，看見兩個人向著火堆大笑。閭丘胤上前禮拜，兩個人喝道：『豐干多嘴！彌陀佛都不認識，禮拜我幹什麼？』兩個人就拉著手笑著，走向寒巖，再也沒有回到寺里。閭丘胤於是命令道翹在村莊人家房屋的墻壁和竹石上記錄了三百首詩歌，編輯成集。
【English Translation】 English version Stele. Xu Jingzong (dates unknown, Tang Dynasty minister). It is not known where he was from. After Emperor Taizong (Li Shimin, 598-649) of the Tang Dynasty conquered Huo Laosheng in Luzhou, he established Puji Temple and ordered Xu Jingzong to write the stele inscription. Zhu Zishe (dates unknown). He was from Suzhou. During the Zhenguan period (627-649), he was promoted several times and served as a scholar of the Hongwen Pavilion. After Emperor Taizong conquered Wang Shichong in Luozhou, he established Zhaojue Temple and ordered Zhu Zishe to write the stele inscription. Cen Wenben (605-645). His courtesy name was Jingren. He was from Dengzhou. In the first year of the Zhenguan period, he was appointed as Secretary and later promoted to Chancellor. After Emperor Taizong conquered Liu Heita in Mingzhou (present-day Guangping Prefecture), he established Zhaofu Temple and ordered Cen Wenben to write the stele inscription. When Cen Wenben was young, he often recited the 'Universal Gate Chapter' of the 'Lotus Sutra'. Once, he was on a boat passing through Wujiang, the boat capsized, and everyone on board died. Cen Wenben sank into the water, and it was as if someone said: 'Just recite the Buddha's name, and you will surely not die.' Soon, he floated out of the water with the waves and reached the shore, thus escaping death. Later, he set up a vegetarian feast at home, and a monk who left last said to him: 'The world is about to be in great chaos, but you are fortunate not to encounter disaster, and you will eventually encounter a peaceful and prosperous age, gaining wealth and honor.' After saying this, he disappeared. When Cen Wenben prepared the vegetarian meal, he found two sariras (relics) in the bowl (according to the 'Old Book of Tang' and 'Comprehensive Records'). Lüqiu Yin (dates unknown) Lüqiu Yin. During the Zhenguan period (627-649), he served as the Prefect of Taizhou. When he was about to take office, he suddenly fell ill with a headache, and the doctor's treatment did not improve. Fenggan (Tang Dynasty monk) happened to come to his house while traveling and claimed to be good at treating this disease. Lüqiu Yin asked him to treat it, and Fenggan sprayed water from his mouth, and the disease was cured. Lüqiu Yin asked Fenggan where he came from, and Fenggan said he came from Guoqing Temple on Mount Tiantai. He also asked what virtuous people were on Mount Tiantai, and Fenggan said: 'You will not recognize them when you see them, and you will not see them when you recognize them. If you want to see them, do not cling to external appearances.' Hanshan (Tang Dynasty poet-monk, said to be the incarnation of Manjushri Bodhisattva) and Manjushri Bodhisattva are living in seclusion at Guoqing Temple, and Shide (Tang Dynasty poet-monk, said to be the incarnation of Samantabhadra Bodhisattva) and Samantabhadra Bodhisattva appear like poor people. After Lüqiu Yin arrived in the prefecture, he went to Guoqing Temple and asked about the courtyard where Fenggan lived. The monk Daoqiao led him to an empty room, where he saw many tiger tracks, and said: 'Zen Master Fenggan is here. During the day, he only pounds rice to support the masses, and at night, he sings and enjoys himself.' He also asked where Hanshan and Shide were, and Daoqiao led him to the front of the stove, where he saw two people laughing at the fire. Lüqiu Yin stepped forward to pay his respects, and the two people shouted: 'Fenggan is talkative! You don't even recognize Amitabha Buddha, what are you worshiping me for?' The two people then held hands and laughed, walking towards Hanyan (Cold Cliff), never returning to the temple. Lüqiu Yin then ordered Daoqiao to record three hundred poems on the walls and bamboo stones of the houses in the village, and compiled them into a collection.
之成編。胤為作序並贊行世(寒拾詩序)。
孫思邈
思邈。京兆人。上元元年高宗召見。拜諫議大夫。固辭。帝問佛經以何為大。邈曰無若華嚴。上曰近奘法師譯般若經六百卷。何不為大。邈曰。華嚴法界是一切門。於一門中可演出大千經卷。般若乃華嚴中一門耳。於是帝始持華嚴。是歲。思邈求還山。乃入終南隱居。篤志佛典。手寫華嚴。盧照鄰稱思邈云。高談正一則古之蒙莊子。深入不二則今之維摩詰(華嚴經感應傳及本傳)。思邈居終南山。與宣律師善。時大旱。西域僧于昆明池結壇祈雨。七日水縮數尺。有老人夜詣師求救。自稱池中龍神。師曰可往求孫先生。老人至其室。思邈曰。吾聞昆明龍宮有仙方三十首。汝能傳之。吾當救汝。老人曰。此方上帝不許妄傳。今事急矣。俄捧方至。思邈曰。汝還無慮。自是池漲溢。思邈著千金方三十卷。每卷置一方。世不得而別(酉陽雜俎)。
杜行顗
行顗。京兆人。為鴻臚寺典客署令。罽賓國沙門佛陀波利(此云覺護)至五臺禮文殊。逢一老叟問波利曰。爾何為來。曰欲禮文。殊叟曰曾持佛頂尊勝咒來否。曰未也。叟曰此土眾生犯罪者多。能回取咒以流此土作大利益。弟子當示師文殊所在。言已忽不見。波利乃還本國取咒。調露元年至長安
【現代漢語翻譯】 編纂完成的書。柳宗元為之作序並讚揚其在世間的流傳（《寒山子詩集序》）。
孫思邈
孫思邈，京兆（今西安）人。上元元年（674年），唐高宗召見他，授予諫議大夫的官職，但他堅決推辭。皇帝問他佛經中哪部最為重要。孫思邈回答說，沒有比《華嚴經》更重要的了。皇帝說，近來玄奘法師翻譯了《般若經》六百卷，為何不能算作最重要呢？孫思邈說，《華嚴經》的法界是一切法門的根本，從一個法門中可以演繹出大千世界的經卷。《般若經》只是《華嚴經》中的一個法門而已。於是皇帝開始信奉《華嚴經》。這年，孫思邈請求回山，於是隱居在終南山，專心研究佛典，手抄《華嚴經》。盧照鄰稱讚孫思邈說：『高談正一之道，就像古代的蒙莊子；深入不二法門，就像現在的維摩詰』（《華嚴經感應傳》及本傳）。孫思邈住在終南山，與宣律師關係很好。當時大旱，西域僧人在昆明池邊結壇祈雨，七天後池水反而縮減了幾尺。有個老人夜裡來拜訪孫思邈，請求救助，自稱是池中的龍神。孫思邈說，『我聽說昆明龍宮有仙方三十首，你如果能傳給我，我就救你。』老人說，『這個藥方上帝不允許隨意傳授，但現在情況緊急了。』不久，捧著藥方來了。孫思邈說，『你回去不用擔心。』從此池水漲滿。孫思邈著有《千金方》三十卷，每卷放置一個藥方，世人無法分辨（《酉陽雜俎》）。
杜行顗
杜行顗，京兆（今西安）人，擔任鴻臚寺典客署令。罽賓國（今克什米爾地區）的沙門佛陀波利（意為覺護）到五臺山禮拜文殊菩薩。遇到一位老翁問佛陀波利說：『你為何而來？』回答說：『想禮拜文殊菩薩。』老翁說：『曾經持誦《佛頂尊勝陀羅尼咒》來過嗎？』回答說：『沒有。』老翁說：『此土眾生犯罪的人很多，能帶回此咒來流傳，會產生巨大的利益。我可以告訴你文殊菩薩所在的地方。』說完忽然不見。佛陀波利於是返回本國取經咒，調露元年（679年）到達長安。
【English Translation】 compiled into a book. Liu Zongyuan wrote a preface and praised its circulation in the world (Preface to the Collection of Poems by Hanshan).
Sun Simiao
Sun Simiao, a native of Jingzhao (present-day Xi'an). In the first year of Shangyuan (674 AD), Emperor Gaozong of Tang summoned him and offered him the position of Admonishing Official, but he firmly declined. The emperor asked him which Buddhist scripture was the most important. Sun Simiao replied that there was none more important than the Avatamsaka Sutra (Flower Garland Sutra). The emperor said that recently, the Dharma Master Xuanzang had translated six hundred volumes of the Prajna Sutra (Perfection of Wisdom Sutra), so why couldn't it be considered the most important? Sun Simiao said that the Dharmadhatu (realm of reality) of the Avatamsaka Sutra is the foundation of all Dharma gates, and from one Dharma gate, one can deduce the scriptures of the entire universe. The Prajna Sutra is only one Dharma gate within the Avatamsaka Sutra. Thereupon, the emperor began to believe in the Avatamsaka Sutra. That year, Sun Simiao requested to return to the mountains, so he lived in seclusion in Zhongnan Mountain, dedicated himself to studying Buddhist scriptures, and hand-copied the Avatamsaka Sutra. Lu Zhaolin praised Sun Simiao, saying: 'Speaking loftily about the Way of Oneness, he is like the ancient Zhuangzi; deeply entering the Gate of Non-duality, he is like the present-day Vimalakirti' (Accounts of Miraculous Events of the Avatamsaka Sutra and his biography). Sun Simiao lived in Zhongnan Mountain and had a good relationship with Lawyer Xuan. At that time, there was a severe drought, and monks from the Western Regions built an altar by Kunming Pond to pray for rain, but after seven days, the water in the pond had shrunk by several feet. An old man visited Sun Simiao at night, asking for help, claiming to be the Dragon God of the pond. Sun Simiao said, 'I have heard that the Kunming Dragon Palace has thirty immortal prescriptions. If you can pass them on to me, I will save you.' The old man said, 'The God does not allow this prescription to be passed on casually, but the situation is urgent now.' Soon, he brought the prescription. Sun Simiao said, 'You can return without worry.' From then on, the pond overflowed. Sun Simiao wrote thirty volumes of Essential Formulas for Emergencies Worth a Thousand Pieces of Gold, placing one prescription in each volume, which people could not distinguish (Miscellaneous Morsels from Youyang).
Du Xingyi
Du Xingyi, a native of Jingzhao (present-day Xi'an), served as the Director of the Reception Department of the Court of State Ceremonial. The Shramana (monk) Buddhapali (meaning Protector of Awakening) from Kipin (Kashmir) went to Mount Wutai to pay homage to Manjushri Bodhisattva. He met an old man who asked Buddhapali, 'Why have you come?' He replied, 'I wish to pay homage to Manjushri Bodhisattva.' The old man said, 'Have you ever brought the Usnisa Vijaya Dharani Sutra (Victorious Crown Dharani) here?' He replied, 'No.' The old man said, 'There are many beings in this land who commit offenses. If you can bring back this mantra to spread it, it will generate great benefits. I can show you where Manjushri Bodhisattva is.' After speaking, he suddenly disappeared. Buddhapali then returned to his country to retrieve the mantra, and arrived in Chang'an in the first year of Tiaolu (679 AD).
。高宗命行顗及日照三藏同譯尊勝經。遇國諱皆避之。以世尊為聖尊。救治為救除。高宗曰。佛經之言豈當避諱。乃來令改正。弘道元年波利又將梵本與西明寺僧順貞共譯。與行顗譯者大同小異(高僧傳．釋監)。
房融 管
融。清河人。仕至中書門下平章事。神龍元年貶高州。至廣州遇中印度沙門般剌密帝譯楞嚴經于制止寺。融為筆受。管。字次律。融之子。宰桐廬縣。道士邢和璞與之遊。過夏口村入廢寺坐古松下。使人掘地得甕中所藏婁師德與永師書。謂管曰。頗憶此耶。管恍然悟前身為永禪師也(唐史)。神會禪師令畫工圖達磨至六祖。管作六葉圖序(通論)。
張說
說。字道濟。或字說之。洛陽人。武后䇿賢良方正。說對䇿第一。遷左補闕。開元中為中書令。封燕國公。謚文貞。說為文精壯。尤善釋典。著般若心經序。略曰。萬行起於心。心者人之主。三乘歸於一。一者法之宗。知心無所得。是真得。見一無不通。是圓通。又製法地院法堂贊曰。是佛虛空相。是法微妙光。定慧不相離。是僧和合眾。人空法亦空。二空亦復空。住心三空寶。是名三歸處。見若不染色。知若不取識。是名真實見。亦名解脫知。佛觀離生滅。諸法等如是。說嘗寄香十斤附武平一至曹溪禮六祖。有詩曰
【現代漢語翻譯】 現代漢語譯本：高宗皇帝命令列顗（Xingyi，人名）和日照三藏（Rizhao Sanzang，人名，三藏指精通經、律、論三藏的僧人）共同翻譯《尊勝經》。遇到國諱都要避開。將『世尊』改為『聖尊』，『救治』改為『救除』。高宗皇帝說：『佛經的言辭哪裡需要避諱？』於是下令改正。弘道元年（683年），波利（Boli，人名）又將梵文字與西明寺的僧人順貞（Shunzheng，人名）共同翻譯，與行顗翻譯的版本大同小異（出自《高僧傳·釋監》）。
房融（Fang Rong，人名） 管（Guan，人名）
房融，清河人，官至中書門下平章事。神龍元年（705年）被貶到高州。到達廣州時，遇到中印度的沙門般剌密帝（Balamiti，人名）在制止寺翻譯《楞嚴經》，房融擔任筆受（記錄者）。管，字次律，是房融的兒子，擔任桐廬縣的縣令。道士邢和璞（Xing Hepu，人名）與他交遊。一次經過夏口村，進入一座廢棄的寺廟，坐在古松下。邢和璞讓人挖掘地面，得到甕中所藏的婁師德（Lou Shide，人名）與永禪師（Yong Chanshi，人名）的書信。邢和璞對管說：『還記得這些嗎？』管恍然大悟，意識到自己的前世就是永禪師（出自《唐史》）。神會禪師（Shenhui Chanshi，人名）命令畫工繪製從達磨（Damo，人名，即菩提達摩）到六祖（Liuzu，人名，即慧能）的畫像，管為六葉圖作序（出自《通論》）。
張說（Zhang Yue，人名）
張說，字道濟，或字說之，洛陽人。武則天（Wu Zetian，人名）策問賢良方正之士，張說對策第一，升任左補闕。開元（713-741年）年間擔任中書令，被封為燕國公，謚號文貞。張說的文章精煉雄健，尤其擅長佛經。著有《般若心經序》，略述：『萬行起於心，心是人的主宰。三乘歸於一，一是法的宗源。知道心無所得，才是真得。見一無不通，是圓滿通達。』又作《法地院法堂贊》說：『這是佛的虛空相，這是法的微妙光。定慧不相離，這是僧的和合眾。人空法也空，二空也空。安住於三空之寶，這叫做三歸處。見若不染色，知若不取識，這叫做真實見，也叫做解脫知。佛觀離生滅，諸法平等如是。』張說曾經寄香十斤，託付武平一（Wu Pingyi，人名）送到曹溪禮拜六祖，有詩說：
【English Translation】 English version: Emperor Gaozong ordered Xingyi (name, a person) and Rizhao Sanzang (name, Sanzang refers to a monk proficient in the Tripitaka, namely Sutra, Vinaya, and Abhidhamma) to jointly translate the Uṣṇīṣa Vijaya Sūtra. They had to avoid using characters that were part of the emperor's name. They changed 'World Honored One' (Śākyamuni Buddha) to 'Sage Honored One', and 'cure' to 'remove'. Emperor Gaozong said, 'Why should the words of the Buddhist scriptures be avoided?' So he ordered them to correct it. In the first year of Hongdao (683 AD), Boli (name, a person) again translated the Sanskrit version with the monk Shunzhen (name, a person) of Ximing Temple, which was largely the same as Xingyi's translation with minor differences (from Biographies of Eminent Monks by Shi Jian).
Fang Rong (name, a person) Guan (name, a person)
Fang Rong, a native of Qinghe, rose to the position of Vice Director of the Chancellery. In the first year of Shenlong (705 AD), he was demoted to Gaozhou. When he arrived in Guangzhou, he encountered the Śramaṇa Balamiti (name, a person) from Central India translating the Śūraṅgama Sūtra at the Zhizhi Temple. Fang Rong served as the scribe (recorder). Guan, styled Cilv, was Fang Rong's son and served as the magistrate of Tonglu County. The Daoist Xing Hepu (name, a person) associated with him. Once, passing through Xiaokou Village, they entered an abandoned temple and sat under an ancient pine tree. Xing Hepu had people dig up a jar buried in the ground, which contained letters from Lou Shide (name, a person) to Zen Master Yong (name, a person). Xing Hepu said to Guan, 'Do you remember these?' Guan suddenly realized that his previous life was Zen Master Yong (from History of the Tang Dynasty). Zen Master Shenhui (name, a person) ordered painters to depict the lineage from Bodhidharma (name, a person) to the Sixth Patriarch (name, a person, Huineng), and Guan wrote a preface for the Six Leaves Painting (from General Treatise).
Zhang Yue (name, a person)
Zhang Yue, styled Daoji or Yuezhi, was a native of Luoyang. Empress Wu Zetian (name, a person) examined virtuous and upright scholars, and Zhang Yue's answers were ranked first, and he was promoted to Left Reminder. During the Kaiyuan period (713-741 AD), he served as Director of the Chancellery and was enfeoffed as Duke of Yan, with the posthumous title Wenzhen. Zhang Yue's writing was refined and vigorous, and he was especially skilled in Buddhist scriptures. He wrote a preface to the Heart Sutra, which briefly states: 'All practices arise from the mind, and the mind is the master of man. The Three Vehicles return to One, and One is the source of the Dharma. Knowing that the mind has nothing to be gained is true gain. Seeing One, there is nothing that is not understood, which is complete understanding.' He also wrote a eulogy for the Dharma Hall of the Dharma Land Monastery, saying: 'This is the empty form of the Buddha, this is the subtle light of the Dharma. Samadhi and wisdom are inseparable, this is the harmonious assembly of the Sangha. People are empty, and the Dharma is also empty, and the two emptinesses are also empty. Abiding in the treasure of the three emptinesses, this is called the three refuges. If seeing does not stain color, and knowing does not grasp consciousness, this is called true seeing, and also called liberating knowledge. The Buddha observes detachment from birth and death, and all dharmas are equal in this way.' Zhang Yue once sent ten pounds of incense, entrusting Wu Pingyi (name, a person) to deliver it to Caoxi to pay respects to the Sixth Patriarch, and there is a poem that says:
。大師捐世去。空留法身在。愿寄無礙香。隨心到南海(本傳並高僧傳)。
宋璟
璟。邢州南和人。耿介有大節。好學工文辭。舉進士第。開元中與張說同日拜相。封廣平公。謚文正。為廣州節度日。入曹溪禮六祖塔。誓曰。弟子愿畢世外護大法。祈一祥瑞表信。言訖微香襲人。甘雨傾注。璟欣躍賦詩而去(本傳並通論)。
李華 觀
華。字遐叔。趙州人。天寶中遷監察御史。嘗從荊溪然禪師學止觀。荊溪為述止觀大意一篇。包括大部。時同學者散騎常侍崔恭．諫議大夫田敦也。潤州鶴林寺徑山之師元素示寂。華撰碑文。略曰。師菩提位中六十一夏。父母之生八十五年。赴哀位者可思量否。至有浮江而奠。望寺而哭。十里花雨。四天香云。幡幢蓋網。光蔽日月。奉全身建塔于黃鶴山西。原州伯邑宰執喪師之禮。故齊浣．張均．梁升．徐嶠等皆菩薩戒弟子。道流人望莫盛於此。弟子嘗聞道于徑山。猶樂正子春之於夫子也(唐書並碑文)。觀。字元賓。華從子。舉宏辭連中授校書郎。卒。韓退之為作墓銘。觀屬文不旁沿前人。時謂與退之相上下。居父憂。刺血寫金剛經。布諸其人。以資父冥。有奇香發其舍。郁然連日。香及其鄰(本傳並珠林)。
李通玄
通玄。太原人。宗室
【現代漢語翻譯】 現代漢語譯本：大師捐軀離世，只留下法身（Dharmakāya，佛的法性之身）常存。愿這無礙的香氣，隨著我的心意飄到南海。 宋璟（670-746），邢州南和（今河北省邢臺市南和區）人，為人剛正有節氣，勤奮好學，擅長寫作。考中進士。開元（713-741）年間與張說同日被任命為宰相，封為廣平公，謚號文正。擔任廣州節度使期間，前往曹溪參拜六祖慧能的塔，發誓說：『弟子愿用一生來護持大法，祈求一個吉祥的徵兆來表明我的心意。』說完，有淡淡的香氣襲來，甘甜的雨水傾盆而下。宋璟欣喜地寫詩而去。 李華，字遐叔，趙州（今河北省趙縣）人。天寶（742-756）年間升任監察御史。曾經跟隨荊溪湛然禪師學習止觀（Śamatha-Vipaśyanā，佛教的兩種修行方法，止是止息雜念，觀是觀察實相）。荊溪禪師為他講述了止觀的大意，內容涵蓋了大部分要點。當時一起學習的還有散騎常侍崔恭、諫議大夫田敦。潤州鶴林寺徑山禪師的老師元素圓寂，李華為他撰寫碑文，大略寫道：『老師在菩提（Bodhi，覺悟）的境界中度過了六十一夏，父母養育了他八十五年。前來弔唁的人數可以想像嗎？甚至有人在江上祭奠，對著寺廟哭泣。十里之內飄落花雨，四天（四大天王所居之天）降下香云。幡幢、寶蓋、天網交織，光芒遮蔽了日月。將老師的全身舍利建塔于黃鶴山西。原州伯邑以執喪師之禮來辦理喪事。因此齊浣、張均、梁升、徐嶠等都是受過菩薩戒的弟子。道流中的聲望沒有比這更盛大的了。弟子曾經在徑山聽聞佛法，就像樂正子春對於孔子一樣。』 觀，字元賓，是李華的堂侄。考中宏辭科，連續被授予校書郎的官職，去世。韓愈為他撰寫了墓誌銘。觀的文章不模仿前人，當時人們認為他的文采與韓愈不相上下。居父喪期間，刺破手指用血書寫《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra），分發給人們，用來為父親祈求冥福。他的住所散發出奇異的香氣，濃郁的香氣持續了數日，香氣甚至飄到了鄰居家。 李通玄，太原（今山西省太原市）人，是唐朝宗室。
【English Translation】 English version: The great master has passed away, leaving only the Dharmakāya (the body of the Dharma, the ultimate nature of the Buddha) behind. May this unobstructed fragrance follow my heart to the South Sea. Song Jing (670-746), was from Nanhe, Xingzhou (present-day Nanhe District, Xingtai City, Hebei Province). He was upright and principled, diligent in learning, and skilled in writing. He passed the imperial examination. During the Kaiyuan (713-741) era, he was appointed as a prime minister on the same day as Zhang Yue, and was granted the title of Duke of Guangping, with the posthumous title of Wenzheng. During his tenure as the Jiedushi (military governor) of Guangzhou, he went to Caoxi to pay homage to the pagoda of the Sixth Patriarch Huineng, vowing: 'Your disciple is willing to protect the Great Dharma for the rest of my life, and pray for an auspicious sign to show my sincerity.' After he finished speaking, a faint fragrance wafted over, and sweet rain poured down. Song Jing joyfully composed a poem and left. Li Hua, courtesy name Xiashu, was from Zhao Prefecture (present-day Zhao County, Hebei Province). During the Tianbao (742-756) era, he was promoted to Supervising Censor. He once studied Śamatha-Vipaśyanā (calm abiding and insight meditation) with Chan Master Zhanran of Jingxi. Chan Master Jingxi explained the main points of Śamatha-Vipaśyanā to him, covering most of the essentials. At that time, Cui Gong, a Regular Attendant at the Palace Gates, and Tian Dun, a Remonstrating Official, were also studying together. When Yuan Su, the teacher of Chan Master Jingshan of Helin Temple in Runzhou, passed away, Li Hua wrote an epitaph for him, roughly stating: 'The teacher spent sixty-one summers in the state of Bodhi (enlightenment), and his parents raised him for eighty-five years. Can the number of people who came to mourn be imagined? Some even made offerings on the river and wept towards the temple. Flower rain fell for ten miles, and fragrant clouds descended from the Four Heavens (the heavens inhabited by the Four Heavenly Kings). Banners, canopies, and nets of light intertwined, obscuring the sun and moon. A pagoda was built on Yellow Crane Mountain to enshrine the teacher's complete relics. The Earl of Yuan Prefecture handled the funeral with the rites befitting a teacher. Therefore, Qi Huan, Zhang Jun, Liang Sheng, Xu Qiao, and others were all disciples who had received the Bodhisattva precepts. The reputation among the Daoists was unsurpassed.' Guan, courtesy name Yuanbin, was Li Hua's cousin. He passed the Hongci examination and was successively appointed as a Proofreader. He passed away. Han Yu wrote his epitaph. Guan's writing did not imitate his predecessors, and people at the time thought his literary talent was comparable to Han Yu's. During the mourning period for his father, he pierced his finger and wrote the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) in blood, distributing it to people to pray for his father's happiness in the afterlife. A strange fragrance emanated from his residence, and the rich fragrance lasted for several days, even reaching his neighbors. Li Tongxuan, was from Taiyuan (present-day Taiyuan City, Shanxi Province), and was a member of the Tang Dynasty imperial family.
子也。當武后時隱居不仕。開元七年以華嚴疏義繁衍。乃持新譯經至太原孟縣高仙奴家。造論逾三年。日食十棗。柏葉餅一枚。世號棗柏大士。又遷馬氏古佛堂。閱十年負經書而去。行二十里。偶一虎當途。長者撫之曰。吾將著華嚴論。能為擇棲止處否。即以經囊負其背。隨至神福山原下土龕之前蹲駐。長者乃于龕著論。每夕口出白光以代燈燭。有二女子日為長者汲泉炷香奉紙墨。每食時輒具凈饌置長者前。齋畢撤器而去。如是五載。長者著論畢。遂滅跡不見。二十八年長者坐化于神福山。著華嚴論四十卷及決疑論。會釋十門玄義緣生解迷十明等。十玄．六相．百門義海偈贊等。並傳於世(本傳)。
顏真卿
真卿。字清臣。師古五世從孫。博學工辭章。開元中舉進士。累官尚書右丞。封魯郡公。真卿嘗受戒問道于湖州慧明。又問道于江西嚴峻。嘗撰天下放生池碑。其略曰。乾元二年三月命史元琮．張廷玉奉命詔佈德音。始於洋州之興道。訖于升州之江寧。臨江帶郭上下五里。各置放生池八十一所。以宣皇明而廣慈愛也。易曰。信及豚魚。書曰。暨鳥獸魚鱉咸。若古之聰明睿知神武而不殺者。非陛下而誰。昔殷湯克仁。猶存一面之網。漢武垂惠。才致含珠之報。雖流水救凅寶勝稱名。蓋事止於當時。尚介
【現代漢語翻譯】 現代漢語譯本 子（對高僧的尊稱）。唐玄宗武后（公元684-705年）時期隱居不出來做官。開元七年（公元719年）因為《華嚴經疏》義理繁雜深奧，於是帶著新翻譯的經書到太原孟縣高仙奴家，在那裡寫作論著三年多，每天只吃十個棗和一片柏葉餅，世人稱他為棗柏大士。後來又遷到馬氏古佛堂，在那裡閱讀了十年經書後揹著經書離開。走了二十里路，遇到一隻老虎擋住去路，長者撫摸著老虎說：『我將要寫《華嚴論》，你能幫我選擇一個居住的地方嗎？』老虎就用背馱著經書囊，跟隨長者來到神福山山腳下的一個土龕前蹲下。長者就在土龕里寫作論著，每晚口中發出白光代替燈燭。有兩個女子每天為長者汲水、點香、奉上紙墨，每到吃飯的時候就準備好乾淨的飯菜放在長者面前，齋飯完畢后就撤走餐具離開。這樣過了五年，長者寫完了論著，就消失不見了。開元二十八年（公元740年），長者在神福山坐化圓寂。著有《華嚴論》四十卷以及《決疑論》、《會釋十門玄義》、《緣生解迷十明》等，還有《十玄》、《六相》、《百門義海偈贊》等，都流傳於世（根據本傳）。
顏真卿（人名）
顏真卿，字清臣，是顏師古的五世從孫。他博學多才，擅長辭賦文章。開元年間考中進士，歷任尚書右丞等官職，被封為魯郡公。顏真卿曾經在湖州慧明處受戒問道，又在江西嚴峻處問道。他曾經撰寫《天下放生池碑》，其中大略寫道：乾元二年（公元759年）三月，皇帝命令史元琮、張廷玉奉詔宣揚德音，從洋州的興道開始，到升州的江寧結束，在臨江靠城的上下五里範圍內，各設定八十一所放生池，用來宣揚皇上的英明和廣佈慈愛。』《易經》說：『誠信能夠感化到豬和魚。』《尚書》說：『以及鳥獸魚鱉都得到恩澤。』像古代那些聰明睿智、神武而不濫殺的人，除了陛下還有誰能做到呢？過去商湯能夠施行仁政，還留下一面網來給動物逃生；漢武帝施行恩惠，才得到含珠的報答。雖然流水救旱和寶勝稱名的事情，都只是發生在當時，還值得...
【English Translation】 English version Zi (an honorific title for a respected monk). During the reign of Empress Wu (684-705 AD) of the Tang Dynasty, he lived in seclusion and did not serve as an official. In the seventh year of Kaiyuan (719 AD), because the meaning of the 'Huayan Sutra Commentary' was complex and profound, he took the newly translated scriptures to the home of Gao Xiannu in Meng County, Taiyuan. There, he wrote treatises for more than three years, eating only ten dates and one cypress leaf cake each day. People called him the Jujube-Cypress Great Scholar. Later, he moved to the Ma Clan's Ancient Buddha Hall, where he read scriptures for ten years before leaving with the scriptures on his back. After walking twenty li (a Chinese unit of distance), he encountered a tiger blocking his path. The elder stroked the tiger and said, 'I am going to write the 'Huayan Treatise'. Can you help me choose a place to live?' The tiger then carried the scripture bag on its back and followed the elder to a clay shrine at the foot of Shenfu Mountain, where it crouched down. The elder wrote his treatises in the shrine, and every night, white light emanated from his mouth, replacing lamps and candles. Two women fetched water, lit incense, and provided paper and ink for the elder every day. At mealtimes, they would prepare clean meals and place them in front of the elder, and after the meal, they would clear away the dishes and leave. This went on for five years. After the elder finished writing his treatises, he disappeared. In the twenty-eighth year of Kaiyuan (740 AD), the elder passed away in meditation on Shenfu Mountain. He wrote forty volumes of the 'Huayan Treatise' as well as the 'Treatise on Resolving Doubts', 'Explanation of the Ten Mysterious Gates', 'Explanation of the Ten Illuminations on the Arising of Conditions', and others, as well as the 'Ten Mysteries', 'Six Aspects', and 'Hymns of Praise on the Ocean of Meanings of the Hundred Gates', which were all passed down to the world (according to this biography).
Yan Zhenqing (person's name)
Yan Zhenqing, courtesy name Qingchen, was a fifth-generation descendant of Yan Shigu. He was learned and skilled in writing prose and poetry. During the Kaiyuan era, he passed the imperial examination and held various official positions, including Right Vice Minister of the Ministry of Personnel, and was enfeoffed as Duke of Lu. Yan Zhenqing once received precepts and inquired about the Dao from Huiming in Huzhou, and also inquired about the Dao from Yan Jun in Jiangxi. He once wrote the 'Stele for the Release Ponds of the World', which briefly stated: 'In the third month of the second year of Qianyuan (759 AD), the emperor ordered Shi Yuancong and Zhang Tingyu to promulgate the imperial decree, starting from Xingdao in Yangzhou and ending in Jiangning in Shengzhou, establishing eighty-one release ponds each within five li (a Chinese unit of distance) above and below the city along the river, in order to proclaim the emperor's wisdom and spread compassion. The 'Book of Changes' says, 'Sincerity can move even pigs and fish.' The 'Book of Documents' says, 'And birds, beasts, fish, and turtles all receive grace.' Who besides Your Majesty can achieve what the wise, intelligent, and martial rulers of ancient times who did not kill could achieve? In the past, Tang of Yin was able to practice benevolent government, even leaving one side of the net open for animals to escape; Emperor Wu of Han bestowed favors and received the reward of a pearl. Although the events of flowing water saving drought and Baosheng proclaiming his name only occurred at that time, they are still worth...
祉于中古。豈我今日動者植者水居涸居。舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古。曾何彷彿(唐書)。
齊浣
浣。字洗心。定州義豐人。武后聖歷初及第。調蒲州司法。開元末為河南採訪使。嘗問道于鶴林素公。執弟子禮。又奏言。至道可尊。當從宗仰。未免鞭撻。有辱形儀。其僧道有過。慾望一準僧道格律處分。所由州縣不得擅行決罰。奏可(舊唐史)。
王維 縉
維。字摩詰。太原人。開元中擢進士。累遷尚書右丞。與弟縉皆篤志奉佛。素衣蔬食。喪妻不娶。孤居三十年。有別墅在輞川。常游吟其間。母喪。並請以輞川第為佛寺。縉。字夏卿。少好學。與兄維俱以名聞登上第。祿山亂。擢太原少尹佐。李光弼后拜黃門侍郎。縉好佛尤甚。不食葷血。代宗嘗問以佛言報應果為有無。縉奏曰。國家運祚靈長。非宿植福業何以致之。福報已定。雖時有小災。終不為害。所以祿山．思明毒流方煽。而皆有子禍。僕固懷恩稱兵內侮出門病死。回紇．吐蕃大舉深入。不戰而退。此皆非人力所及。豈得言無報應耶。帝由是深信之(唐史並本傳)。
元德秀
德秀。字紫芝。河南人。少孤。事母孝。舉進士。負母入京。既擢第。為魯山令。母亡
廬墓側。刺血寫佛經。絕筆感香芬馥彌日而息。卒謚文行先生。天下高其行。不名。謂之元魯山。元結哭之曰。公生六十年。未嘗識女色。未嘗有十畝之地。未嘗完布帛而衣。具五味而食。吾哀之者。以誡荒淫貪佞綺紈梁肉之徒耳(舊唐史)。
杜鴻漸
鴻漸與張鎰．喬琳．陳少游．杜黃裳．高郢皆郭子儀幕中客。后俱拜相。鴻漸初撫巴蜀。至益州。遣使詣白崖請無住禪師入城問法。弟子聞金和尚說無憶無念莫妄三句法門。未審是一是三。無住曰。無憶名戒。無念名定。莫妄名慧。然一心不生則具戒定慧。非一非三也。時聞鴉鳴。公問師聞否。師曰。聞與不聞。非關聞性。有聲之時是聲塵自生。無聲之時是聲塵自滅。而此聞性不隨聲生。不隨聲滅。悟此聞性即免聲塵流轉。乃至色香味觸亦復如之。公與僚屬喜躍稱善。公又問何謂識心見性。師曰。一切人隨念流浪。蓋謂不識真心。不見本性。真心者。念生不順生。念滅亦不依寂。不定不亂。平常自在。觸目皆如。無非見性也。鴻漸由是棲心禪悅。晚年入相。以疾辭退。臨終沐浴。命朝服加僧伽梨。剃鬚發。別眾而逝。依沙門法焚其軀(傳燈)。
嘗為金剛智撰紀德碑。
元載
載。字公輔。鳳翔人。嗜學工屬文。天寶初下詔舉明莊老列
【現代漢語翻譯】 現代漢語譯本 在墳墓旁邊，刺破手指用血書寫佛經。完成時，感到香味濃郁，持續多日才消散。去世后，被追諡為文行先生。天下人都敬重他的品行，不直呼其名，稱他為元魯山（元結的籍貫）。元結哭悼他說：『先生一生六十年，未曾迷戀女色，未曾擁有十畝土地，未曾穿過完整的布帛衣服，未曾享用過五味俱全的食物。我哀悼他，是爲了告誡那些荒淫貪婪、追求華麗服飾和美味佳餚的人啊！』（《舊唐書》）。
杜鴻漸
杜鴻漸與張鎰、喬琳、陳少游、杜黃裳、高郢都是郭子儀幕府中的賓客，後來都做了宰相。杜鴻漸最初安撫巴蜀，到達益州后，派遣使者前往白崖，邀請無住禪師入城問道。弟子聞金和尚說『無憶、無念、莫妄』三句法門，不知道是一還是三。無住禪師說：『無憶名為戒，無念名為定，莫妄名為慧。然而一心不生，則具足戒、定、慧，非一非三也。』當時聽到烏鴉鳴叫，杜鴻漸問禪師是否聽到。禪師說：『聽到與不聽到，與聞性無關。有聲音的時候，是聲塵自己產生；沒有聲音的時候，是聲塵自己消滅。而這聞性不隨聲音產生，不隨聲音消滅。領悟這聞性，就能免於聲塵的流轉，乃至色、香、味、觸也是如此。』杜鴻漸與僚屬們歡喜讚歎。杜鴻漸又問：『什麼是識心見性？』禪師說：『一切人隨著念頭流浪，就是因為不認識真心，不見本性。真心，就是念頭產生時不順從它產生，念頭滅去時也不依戀寂靜，不執著于定，也不執著于亂，平常自在，觸目所及皆是如，無非見性。』杜鴻漸由此棲心於禪悅。晚年入朝為相，因病辭退。臨終時沐浴，命人穿上朝服，外罩僧伽梨（僧侶的袈裟），剃去鬚髮，與眾人告別而逝。按照沙門（出家僧人）的規矩火化了他的遺體（《傳燈錄》）。
曾為金剛智（密宗高僧）撰寫紀德碑。
元載
元載，字公輔，鳳翔人。喜愛學習，擅長寫作。天寶（唐玄宗年號，742-756年）初年，朝廷下詔推舉精通莊子、老子學說的人。
【English Translation】 English version Beside the tomb, he pierced his finger to write Buddhist scriptures in blood. Upon completion, a fragrant aroma was felt, lingering for days before dissipating. After his death, he was posthumously honored as Mr. Wenxing. The world revered his conduct, not calling him by his given name, but referring to him as Yuan Lushan (Yuan Jie's hometown). Yuan Jie lamented, saying, 'In his sixty years of life, the master never indulged in female beauty, never possessed ten acres of land, never wore complete garments of cloth, and never enjoyed food with all five flavors. My sorrow for him is to warn those who are dissolute, greedy, and pursue luxurious clothing and delicacies!' (Old Book of Tang).
Du Hongjian
Du Hongjian, along with Zhang Yi, Qiao Lin, Chen Shaoyou, Du Huangshang, and Gao Ying, were all guests in Guo Ziyi's (唐朝名將) staff, and later all became chancellors. Du Hongjian initially pacified Ba and Shu (四川一帶), and upon arriving in Yizhou (益州，now 成都), he sent an envoy to Baiya (白崖) to invite Chan Master Wuzhu (無住禪師) into the city to inquire about the Dharma. A disciple heard Monk Jin (聞金和尚) speak of the 'no-recollection, no-thought, no-delusion' three-phrase Dharma gate, and wondered whether it was one or three. Wuzhu said, 'No-recollection is called precepts (戒), no-thought is called concentration (定), and no-delusion is called wisdom (慧). However, when a single thought does not arise, one possesses precepts, concentration, and wisdom, neither one nor three.' At that time, a crow was heard cawing, and Du Hongjian asked the master if he heard it. The master said, 'Hearing or not hearing is unrelated to the hearing-nature. When there is sound, it is the sound-dust that arises by itself; when there is no sound, it is the sound-dust that disappears by itself. And this hearing-nature does not arise with sound, nor does it disappear with sound. Realizing this hearing-nature, one can avoid the cycle of sound-dust, and so it is with form, smell, taste, and touch.' Du Hongjian and his colleagues rejoiced and praised his words. Du Hongjian then asked, 'What is recognizing the mind and seeing the nature?' The master said, 'All people wander with their thoughts, which is because they do not recognize the true mind and do not see the original nature. The true mind is that when a thought arises, one does not follow its arising; when a thought ceases, one does not cling to stillness, neither attached to stillness nor attached to chaos, ordinary and at ease, everything one sees is as it is, and nothing is other than seeing the nature.' From then on, Du Hongjian dwelled in the joy of Chan. In his later years, he entered the court as chancellor, and resigned due to illness. On his deathbed, he bathed, ordered that his court attire be put on, covered with a sanghati (僧伽梨，a monk's robe), shaved his beard and hair, bid farewell to the assembly, and passed away. According to the rules of a shramana (沙門，Buddhist monk), his body was cremated (Transmission of the Lamp).
He once wrote a stele commemorating the virtues of Vajrabodhi (金剛智，an esoteric Buddhist monk).
Yuan Zai
Yuan Zai, courtesy name Gongfu, was from Fengxiang. He loved learning and was skilled in writing. In the early years of Tianbao (唐玄宗年號，742-756 AD), the court issued an edict to recommend those who were well-versed in the teachings of Zhuangzi and Laozi.
文四子學者。載䇿入高第。累官同平章事。進中書侍郎。代宗喜祠祀而未重浮圖法。每從容問所以然。載與王縉盛陳福業報應。帝意向之。由是禁中禮佛。夷狄入𡨥。必合衆沙門誦護國仁王經為禳(舊唐史)。
令狐德芬
德芬。武德初為秘書丞。高宗龍朔二年詔釋老致拜君親。來群臣議之。德芬時為司成館大司成。議曰。竊以釋老二教慈敬弘深。有國因循。遂開崇尚。既久其法。須從其道。切謂拜伏。理恐未通。何者。削髮。異冠帶之儀。持缽。豈樽俎之禮。申恩方祈定慧。無勞拜跪嚴親。報德有冀真如。何必屈膝慈后。山林既往。非無廊廟之賓。朝野裁殊。理宜高尚其事。今使責以名教。有虧其旨。臣等愚昧。請從不拜為宜。時眾議請拜者三百餘人。請不拜者五百餘人。六月八日詔曰。朕商搉群議。沉研幽頤。然箕穎之風高尚其事。遐想前代固亦有之。今後不宜拜跪(弘明)。
王勃
勃。字子安。絳州龍門人。六歲善文辭。麟德初劉祥道巡行關內。勃上書自陳。祥道表于朝。對䇿高第。年未冠授朝散郎。數獻頌闕下。沛王聞其名。召署府修撰。父福畤左遷交趾。令勃往省。渡海溺水而卒。兄勉劇並勃林易簡稱為三珠樹(本傳)。嘗撰釋迦𦘕像記。維摩𦘕像碑。釋迦如來成道記。其成道
【現代漢語翻譯】 現代漢語譯本 文四子學者。載䇿入高第，累官至同平章事（宰相）。后升爲中書侍郎。唐代宗（762年-779年）喜愛祭祀，但不太重視佛教。每次得空便詢問其中的道理。載與王縉極力陳述行善積德的福報和因果報應。皇帝因此傾向於佛教。自此，宮中開始禮佛。每當有外族入侵，必定集合眾多僧人誦讀《護國仁王經》以求消災（出自《舊唐書》）。
令狐德芬
令狐德芬在唐高祖武德年間（618年-626年）初年擔任秘書丞。唐高宗龍朔二年（662年），皇帝下詔讓僧人和道士對君主和父母行跪拜禮。朝廷大臣對此進行討論。當時令狐德芬擔任司成館大司成，他提出異議說：『我認為佛教和道教都崇尚慈悲和尊敬，其教義深遠。國家一直沿襲舊例，因此推崇和尊重它們。既然已經長期遵循其法則，就應該按照其教義行事。我認為讓他們行跪拜禮恐怕不妥當。為什麼呢？因為僧侶剃髮，穿著與官吏不同的服裝；手持缽盂，也不符合宴飲的禮儀。他們希望通過修行來獲得定力和智慧，不應該讓他們向父母跪拜。他們希望通過修行達到真如的境界，何必讓他們向慈愛的太后屈膝。他們雖然身處山林，但並非沒有廊廟之賓的地位。他們與朝廷官員雖然有所不同，但應該尊重他們的修行。如果現在用世俗的禮教來要求他們，就會違揹他們的教義。我們認為不應該讓他們行跪拜禮。』當時，朝廷中主張行跪拜禮的有三百多人，主張不行跪拜禮的有五百多人。六月八日，皇帝下詔說：『我仔細考慮了大家的意見，深入研究了其中的道理。隱士伯夷、叔齊不食周粟，高尚其事，前代也有這樣的例子。今後僧人和道士不必行跪拜禮。』（出自《弘明集》）。
王勃
王勃，字子安，是絳州龍門人。他六歲就擅長寫作。唐高宗麟德年間（664年-665年）初年，劉祥道巡視關內，王勃上書自薦。劉祥道將他的文章呈報朝廷，王勃在科舉考試中名列前茅。還未成年就被授予朝散郎的官職。他多次向朝廷進獻頌文。沛王聽說了他的名聲，召他到府中擔任修撰。他的父親王福畤被貶到交趾，王勃奉命前去探望，在渡海時溺水而死。他的哥哥王勉和弟弟王勮與王勃並稱為『三珠樹』（出自《本傳》）。他曾經撰寫《釋迦𦘕像記》、《維摩𦘕像碑》、《釋迦如來成道記》。 其成道
【English Translation】 English version Scholar Wen Sizai. He passed the imperial examination with high honors and successively held official positions, eventually becoming a 'Tong Pingzhang Shi' (equivalent to a prime minister). Later, he was promoted to 'Zhongshu Shilang' (Deputy Head of the Department of State Affairs). Emperor Daizong of the Tang Dynasty (762-779 AD) enjoyed offering sacrifices but did not pay much attention to Buddhism. Whenever he had the opportunity, he would inquire about the reasons behind it. Zai and Wang Jin vigorously explained the blessings of accumulating merit and the law of karma. The emperor was thus inclined towards Buddhism. From then on, the palace began to practice Buddhism. Whenever there were foreign invasions, many monks would be gathered to recite the 'Humane Kings Sutra for Protecting the Nation' to pray for disaster relief (from 'Old Book of Tang').
Linghu Defen
Linghu Defen served as 'Mishu Cheng' (Assistant Secretary) during the early years of the Wude era (618-626 AD) of Emperor Gaozu of the Tang Dynasty. In the second year of the Longshuo era (662 AD) of Emperor Gaozong, the emperor issued an edict ordering monks and Taoists to prostrate themselves before the ruler and their parents. The court officials discussed this matter. At that time, Linghu Defen was serving as 'Sicheng Guan Da Sicheng' (Director of the Directorate of Education). He dissented, saying: 'I believe that Buddhism and Taoism both advocate compassion and respect, and their teachings are profound. The country has been following the old practices, so it promotes and respects them. Since their laws have been followed for a long time, they should be followed according to their teachings. I think it is inappropriate to make them prostrate themselves. Why? Because monks shave their heads and wear clothes different from officials; they carry alms bowls, which do not conform to the etiquette of banquets. They hope to attain 'samadhi' (定, meditative concentration) and wisdom through practice, so they should not be made to kneel before their parents. They hope to attain 'tathata' (真如, suchness) through practice, so why make them kneel before the loving empress dowager? Although they live in the mountains, they are not without the status of guests in the court. Although they are different from court officials, their practice should be respected. If we now use secular etiquette to demand them, it will violate their teachings. We believe that they should not be made to prostrate themselves.' At that time, there were more than three hundred people in the court who advocated prostration, and more than five hundred people who advocated not prostrating. On June 8th, the emperor issued an edict saying: 'I have carefully considered everyone's opinions and deeply studied the reasons behind them. The hermits Boyi and Shuqi did not eat the grain of the Zhou Dynasty, and their actions were highly regarded. There were such examples in previous dynasties. From now on, monks and Taoists do not need to prostrate themselves.' (From 'Hongming Ji').
Wang Bo
Wang Bo, courtesy name Zian, was a native of Longmen in Jiangzhou. He was good at writing at the age of six. In the early years of the Linde era (664-665 AD) of Emperor Gaozong of the Tang Dynasty, Liu Xiangdao inspected Guannei, and Wang Bo submitted a letter of self-recommendation. Liu Xiangdao presented his articles to the court, and Wang Bo ranked high in the imperial examination. Before he reached adulthood, he was awarded the official position of 'Chaosan Lang' (Gentleman for Court Service). He repeatedly presented eulogies to the court. Prince Pei heard of his reputation and summoned him to the palace to serve as a compiler. His father, Wang Fuzhi, was demoted to Jiaozhi, and Wang Bo was ordered to visit him. He drowned while crossing the sea. His elder brother Wang Mian and younger brother Wang Ju, along with Wang Bo, were known as the 'Three Pearl Trees' (from 'Ben Zhuan'). He once wrote 'Record of the Shakyamuni Painting', 'Stele of the Vimalakirti Painting', and 'Record of the Enlightenment of Shakyamuni Tathagata'. His enlightenment
記曰。觀夫釋迦如來之垂跡也。凈法界身本無出沒。大悲願力示現受生。洎兜率陀天為護明菩薩。降迦毗羅國號一切義成。金團天子選其家。白凈飯王為其父。玉象乘日。示現於大術胎中。金輪作王。創誕于無憂樹下。八十種隨形之妙好。粲若芬花。三十二大士之相儀。皎如滿月。四方而各行七步。九水而共沐一身。現優曇花作獅子吼。言胎分之已盡。早證常身。為度生以還來。今垂化跡於是。還羈襁褓示類嬰兒。為占相也。悲悵于阿私陀仙。往郊祠也。驚起于大自在廟。或為童子或學聲明。為講武也。箭塔箭井猶存。為角力也。像跡象坑仍在。受欲樂於十歲。現遊觀於四門。樂沙門身。厭老病死。於是澡瓶天子以警覺。彰妓女之丑容。凈居夫人以捧持。躍車匿而嚴駕。逾春城於八夜。棲雪嶺於六年。人辭愴戀主之心。馬䑛落連珠之淚。揮寶刀而落紺發。塔起天宮。將袞服以貿皮衣。形參山鹿。扣林仙之所得。了世定之非真。食麥食麻降苦降樂。且瑤琴奏曲必自中而曲成。佛果圓因示假中而向果。由是擇其處也過龍窟。浴其身也入連河。示其食也受難陀之乳麋。示其座也受吉祥之茆草。以最後之勝體。詣菩提之道場。圓解脫之深因。登金剛之寶座。一百四十功德不共二乘。八萬四千法門高超十地。由是魔軍威懾于慈力
。愁怖旋歸媚女。敗毒于定心。𡟎嬴變質。於是堅牢地神踴躍而作證。虛空天子展轉而報知。類蓮花而出水。赫煥無方。若桂月以懸空。光明洞徹。經七日受提謂之麨蜜。警以少小之言。垂一音授賈客之戒歸。賜與人天之福。既成佛已。觀所化緣。悲二仙而不遇雷音。喜五人而堪從法化。然以塵根昧劣。聖智淵深。順其法則法不應根。順其根則根不達法。莫不為愛河之長溺。緣癡樂之所盲。茍不利於當聞。仍假言于入滅。於是忉利帝釋云驅於三十三天。堪忍界主霧擁於一十八梵。頭面作禮致敬專精。請轉法輪勸隨宜說。如來尋念善逝通規。順古佛之嘉謨。應群機之鄙欲。於時十方佛現。同興讚美之詞。一法乘分。共創塵勞之域。由是起道樹詣鹿林。三月調根。五人得度。憍陳如悟慈尊之首唱。創解標名。舍利弗逢馬勝以傳言。於途見。諦采菽氏繼踵以師事。率門屬以同歸。迦葉氏匯跡以降心。領大徒而回席。莫不甘露洪澍。未尼普應。天界人界鸚林尸林。或鷺池或鷲嶺。或海殿或庵園。或獼猴江或火龍窟。或住波羅柰或居摩竭提。或依堅固林或止音樂樹。或海濵楞伽頂或山際補陀巖。或迦蘭陁竹園或舍衛國金地。或應念而空現。或沒山而出宮。或說法假於六方。或化身變為三尺。或掌覆而指變。或光流而佛來。或一身
普集於多身。或此界便明於他界。或變凈而以凈覆穢。或隨俗而即俗明真。若空谷之答響。洪鐘之待扣矣。其間所說阿含四有。般若八空。蜜嚴華嚴佛藏地藏。思益天之請問。楞伽山之語心。萬行首楞嚴。一乘無量義。大悲芬陀利。法炬陀羅尼。無垢稱之說經。須達拿之瑞應。本事本生之別。諷頌重頌之殊。像馬兔之三獸渡河。羊鹿牛之三車出宅。或謂之有空守中也。或謂之無轉照持也。或謂之頓也漸也。或謂之半也滿也。或無說而常說。或不聞而常聞。或保任而可憑。或加被而不忘。無小而不大。無邊而不中。三乘同入一佛乘。三性同歸一法性。真可謂父母孩孺導師險夷。懸日月于幽宵。布舟航于幻海。為云爲雨。使枯槁心還滋。為救為歸。指窮途于壽域。暨乎所作已辦。功成不居。將返本以還源。類薪盡而火滅。由是指力地詣金河。光流面門。相驚塵剎。山搖地動。俱興苦痛之聲。異類變容。同現奢花之血。受純陀之後供。納毗耶之密言。唱四德以顯三伊。指萬有而歸一性。酬多羅迦葉四十二請問已周。度須䟦陀羅八十一化緣將畢。破十仙之橫計。使獲朝聞。建四塔之崇規。遐滋末葉。將欲明有為之有滅。表無相以無生。上升金剛身。往復虛空界。日月其猶墜落。螢光如何久留。誡有常身使無放逸。於是還登玉座
。首臥鶴林。遍游三昧之門。將復一真之性。逆入半入。全超半超。依四禪之等持。湛三點之圓寂。是時也。人天叫躄。鳥獸哀號。飄風驟云。山吼波逆。案輪王之古式。方俟葬儀。命力士以捧持。竟無能動。由是金棺自舉。繞拘尸之大城。寶炬不然。駐阇維之盛禮。莫不未生怨在於王舍。創結夢於十號慈尊。大迦葉遠下雞峰。獲瞻禮于千輻輪足。畢以兜羅致㲲。聖火自焚。爇王眾栴檀之新注。帝釋金瓶之水。彼願力猶在悲心尚熏。碎金剛之勝身。為舍利之遺骨。於是八國嚴衛。四兵肅容。各自捧于金壇。競歸興于寶塔。於是若牙若發。迦葉波禮于忉利天宮。或炭或灰。無憂王建於贍部洲界。若乃金言道在塵劫法存。像王去而像子隨。一燈滅而一燈續。莫不大迦葉云迎千眾。阿難陀雷吼三輪。商那表定於未來。鞠多化籌而盈室。始自瑰梁之感。終乎流乳之徴。瓶器異而水必同。燈點殊而光終一。是以大乘之真空妙有。文殊彌勒異其宗。小乘而分㲲析金。上座大眾元其部。或十支宏闡。或千部郁興。馬鳴龍樹繼其芳。無著天親播其美。或提婆鑿眸而作器。陳那吼石以飛聲。或百偈齊祛于外宗。或十師翊贊于遺頌。或聞經而夜升兜率。或待佛而窟寄修羅。或劍誓首以要期。或象䭾金而請釋。或賞能而食邑。或得勝以建幢。
或論般若之理也名燈。或究俱舍之非也名雹。莫不殊途異轍。終會一源。自有及空咸歸萬德。自商周見虹貫。炎漢夢金人。教及神州。聲流華夏。勃叨生季世。獲奉真譚。雖錄續而敘金言。在飄零而不逢玉相。見聞盡爾。宗致昭然。蓋委遺文不復備而言也。乃為銘曰。化起從本源。功成應賢劫。萬行顯真宗。三祇積鴻業。為法出於世。降靈示分脅。眉橫天帝弓。目帶青蓮葉。仙師相垂淚。天神爭捧接。灌頂當在宮。飛輪化彌帖。宗承天日貴。像貫獅子頰。善教誰與傳。抨彈獨豪俠。遊觀驚老死。逾城棄臣妾。落髮親寶刀。貿衣遇群獵。寄跡狎麋鹿。苦身示羸怯。食麋人盡知。坐草魔方懾。潔若蓮出水。明逾鏡開匣。山海類高深。云雷等辭捷。三時教彌闡。萬類根自愜。四問聊欲酬。千仙度相躡。補處記慈氏。遺文囑迦葉。臥樹徒載春。香薪已焚㲲。悲心及綿遠。舍利光煒燁。獨我生后時。餘波幸沾涉。
李白
白。字太白。興聖皇帝九世孫。天寶初至長安。往見賀知章。知章見其文嘆曰。子謫仙人也。言于玄宗。召見金鑾殿。賜食。上親為調羹。詔供奉翰林。白著金銀泥𦘕西方凈土變相贊並序曰。我聞金天之西。日沒之所。去中華十萬億剎。有極樂世界焉。彼國之佛身長六十萬億那由他由旬。眉間白毫向
【現代漢語翻譯】 現代漢語譯本： 或者談論般若（Prajna，智慧）的道理，將其比作明燈；或者研究俱舍（Abhidharma-kosa，阿毗達磨俱舍論）的謬誤，將其比作冰雹。不同的途徑和方法，最終都會匯歸於同一個本源。從『有』到『空』，都歸於萬德。自從商朝和周朝出現彩虹貫日（指祥瑞之兆），到東漢（25-220）明帝夢見金人（指佛教傳入），佛教的教義傳到了神州（指中國），聲名流傳於華夏。我勃叨（作者自稱）生於末世，有幸能夠奉持真正的佛法。雖然記錄續寫金言（指佛經），身處飄零之中未能遇到玉相（指佛像）。所見所聞都已竭盡，佛法的宗旨顯明昭著。大概是因為遺留的文獻不夠完備，所以才這樣說。 於是作銘文說：教化的興起，源於根本的源頭；功德的成就，應于賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）。萬行顯現真實的宗旨，三大阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）積累宏大的事業。爲了佛法而降生於世，降下神靈顯示分身。眉毛橫亙如天帝的弓，眼睛帶著青蓮花的清凈。仙師們為之垂淚，天神們爭相捧接。灌頂應當在宮殿之中，飛輪變化為彌帖（Maitreya，彌勒菩薩）。宗派傳承如天日般尊貴，相貌莊嚴如獅子的面頰。誰來傳授這美好的教義？唯有豪俠之士敢於抨擊邪說。遊歷觀光，驚歎于衰老和死亡；逾越城墻，拋棄臣屬和妻妾。落髮時親手持寶刀，換取衣服時遇到獵人群體。寄身於麋鹿之間，以苦行示現羸弱。食用麋鹿的事情人盡皆知，端坐于草地之上，魔眾也感到恐懼。清凈如同蓮花出於水中，明亮如同鏡子打開匣子。山海般高深，云雷般辭鋒敏捷。三個時辰的教誨更加闡明，萬物的根性自然感到滿足。四個問題姑且想要回答，千位仙人跟隨其後。補處菩薩（指彌勒菩薩）被記錄爲慈氏菩薩，遺留的佛法囑託于迦葉（Kasyapa，摩訶迦葉）。臥倒的樹木徒然承載著春天，香柴已經焚燒成灰燼。悲心深遠而綿長，舍利的光芒閃耀。唯獨我生於後世，有幸沾染到佛法的餘波。 李白 李白，字太白，是興聖皇帝的九世孫。天寶（742-756）初年到達長安，前去拜見賀知章。賀知章讀了他的文章後感嘆道：『您是謫仙人啊！』於是向唐玄宗進言，玄宗召見李白于金鑾殿，賜予食物，玄宗親自為他調羹。詔令李白供奉翰林。李白著《金銀泥畫西方凈土變相贊並序》說：我聽說在金天之西，太陽落山的地方，距離中華有十萬億剎（Ksetra，佛土），有一個極樂世界。那個國家的佛身長六十萬億那由他由旬（Yojana，長度單位），眉間有白毫相（urna，白毫相）。
English version: Or discussing the principle of Prajna (wisdom), it is named a lamp; or investigating the errors of Abhidharma-kosa (Treasury of Knowledge), it is named hail. Different paths and methods will eventually converge to the same source. From 'existence' to 'emptiness,' all return to myriad virtues. Since the Shang and Zhou dynasties saw rainbows piercing the sun (an auspicious omen), to Emperor Ming of the Eastern Han (25-220) dreaming of a golden man (referring to the introduction of Buddhism), the teachings of Buddhism spread to Shenzhou (China), and its reputation flowed through Huaxia. I, Bo Dao (the author's self-reference), born in the degenerate age, am fortunate to uphold the true Dharma. Although recording and continuing the golden words (referring to the Buddhist scriptures), being in a state of wandering, I have not encountered the jade image (referring to the Buddha statue). What I have seen and heard has been exhausted, and the purpose of the Dharma is clearly revealed. Perhaps it is because the remaining documents are not complete enough, so I say this. Therefore, I write an inscription saying: The rise of teaching originates from the fundamental source; the achievement of merit should be in the Bhadrakalpa (the current cosmic age in Buddhism). Myriad practices manifest the true purpose, and three great Asankhyeya-kalpas (extremely long units of time) accumulate great undertakings. For the sake of the Dharma, he was born into the world, descending spirits to show incarnations. Eyebrows stretch like the bow of the Heavenly Emperor, eyes carry the purity of blue lotus flowers. Immortal teachers shed tears for him, and gods compete to hold and receive him. The initiation should be in the palace, and the flying wheel transforms into Maitreya (the future Buddha). The lineage is as noble as the sun and the sky, and the appearance is as dignified as the face of a lion. Who will transmit this beautiful teaching? Only heroic individuals dare to criticize heresies. Traveling and sightseeing, marveling at aging and death; crossing the city walls, abandoning subjects and concubines. When shaving his head, he personally held the precious knife, and when exchanging clothes, he encountered a group of hunters. Lodging among deer, he showed weakness through ascetic practices. The matter of eating deer is known to everyone, and sitting on the grass, the demons are frightened. Pure as a lotus emerging from water, bright as a mirror opening a box. As high and deep as mountains and seas, as quick in speech as clouds and thunder. The teachings of the three times are further clarified, and the roots of all beings are naturally satisfied. Four questions are tentatively answered, and a thousand immortals follow behind. The Bodhisattva to be (referring to Maitreya) is recorded as the Compassionate One, and the remaining Dharma is entrusted to Kasyapa (one of the Buddha's principal disciples). The fallen tree vainly bears spring, and the fragrant firewood has been burned to ashes. The compassionate heart is deep and long, and the light of the relics shines brightly. I alone was born in later generations, and am fortunate to be touched by the afterglow of the Dharma. Li Bai Li Bai, courtesy name Taibai, was the ninth-generation descendant of Emperor Xingsheng. In the early years of Tianbao (742-756), he arrived in Chang'an and went to visit He Zhizhang. After reading his articles, He Zhizhang exclaimed, 'You are a banished immortal!' So he spoke to Emperor Xuanzong, who summoned Li Bai to the Golden Luan Hall, bestowed food, and Xuanzong personally prepared soup for him. He ordered Li Bai to serve in the Hanlin Academy. Li Bai wrote 'Praise and Preface for the Transformation of the Western Pure Land Painted with Gold and Silver Mud,' saying: I have heard that to the west of Jintian, where the sun sets, there is a Sukhavati (Pure Land) world, hundreds of trillions of Ksetras (Buddha-fields) away from China. The Buddha's body in that country is sixty trillion Nayutas (large numbers) of Yojanas (ancient Indian unit of distance) long, and between his eyebrows is the urna (a mark of enlightenment).'
【English Translation】 Or discussing the principle of Prajna (wisdom), it is named a lamp; or investigating the errors of Abhidharma-kosa (Treasury of Knowledge), it is named hail. Different paths and methods will eventually converge to the same source. From 'existence' to 'emptiness,' all return to myriad virtues. Since the Shang and Zhou dynasties saw rainbows piercing the sun (an auspicious omen), to Emperor Ming of the Eastern Han (25-220) dreaming of a golden man (referring to the introduction of Buddhism), the teachings of Buddhism spread to Shenzhou (China), and its reputation flowed through Huaxia. I, Bo Dao (the author's self-reference), born in the degenerate age, am fortunate to uphold the true Dharma. Although recording and continuing the golden words (referring to the Buddhist scriptures), being in a state of wandering, I have not encountered the jade image (referring to the Buddha statue). What I have seen and heard has been exhausted, and the purpose of the Dharma is clearly revealed. Perhaps it is because the remaining documents are not complete enough, so I say this. Therefore, I write an inscription saying: The rise of teaching originates from the fundamental source; the achievement of merit should be in the Bhadrakalpa (the current cosmic age in Buddhism). Myriad practices manifest the true purpose, and three great Asankhyeya-kalpas (extremely long units of time) accumulate great undertakings. For the sake of the Dharma, he was born into the world, descending spirits to show incarnations. Eyebrows stretch like the bow of the Heavenly Emperor, eyes carry the purity of blue lotus flowers. Immortal teachers shed tears for him, and gods compete to hold and receive him. The initiation should be in the palace, and the flying wheel transforms into Maitreya (the future Buddha). The lineage is as noble as the sun and the sky, and the appearance is as dignified as the face of a lion. Who will transmit this beautiful teaching? Only heroic individuals dare to criticize heresies. Traveling and sightseeing, marveling at aging and death; crossing the city walls, abandoning subjects and concubines. When shaving his head, he personally held the precious knife, and when exchanging clothes, he encountered a group of hunters. Lodging among deer, he showed weakness through ascetic practices. The matter of eating deer is known to everyone, and sitting on the grass, the demons are frightened. Pure as a lotus emerging from water, bright as a mirror opening a box. As high and deep as mountains and seas, as quick in speech as clouds and thunder. The teachings of the three times are further clarified, and the roots of all beings are naturally satisfied. Four questions are tentatively answered, and a thousand immortals follow behind. The Bodhisattva to be (referring to Maitreya) is recorded as the Compassionate One, and the remaining Dharma is entrusted to Kasyapa (one of the Buddha's principal disciples). The fallen tree vainly bears spring, and the fragrant firewood has been burned to ashes. The compassionate heart is deep and long, and the light of the relics shines brightly. I alone was born in later generations, and am fortunate to be touched by the afterglow of the Dharma. Li Bai Li Bai, courtesy name Taibai, was the ninth-generation descendant of Emperor Xingsheng. In the early years of Tianbao (742-756), he arrived in Chang'an and went to visit He Zhizhang. After reading his articles, He Zhizhang exclaimed, 'You are a banished immortal!' So he spoke to Emperor Xuanzong, who summoned Li Bai to the Golden Luan Hall, bestowed food, and Xuanzong personally prepared soup for him. He ordered Li Bai to serve in the Hanlin Academy. Li Bai wrote 'Praise and Preface for the Transformation of the Western Pure Land Painted with Gold and Silver Mud,' saying: I have heard that to the west of Jintian, where the sun sets, there is a Sukhavati (Pure Land) world, hundreds of trillions of Ksetras (Buddha-fields) away from China. The Buddha's body in that country is sixty trillion Nayutas (large numbers) of Yojanas (ancient Indian unit of distance) long, and between his eyebrows is the urna (a mark of enlightenment).'
右宛轉。如五須彌山。目光清白若四海水。端坐說法湛然常存。沼明金沙。岸列珍樹。欄楯彌覆。羅網周張。車渠琉璃為樓殿之飾。頗黎瑪瑙耀階砌之榮。皆諸佛所證無虛言者(云云)。贊曰。向西日沒處。遙瞻大悲顏。目凈四海水。身光紫金山。勤念必往生。是故稱極樂。珠網珍寶樹。天花散香閣。圖畫了在眼。愿托彼道場。以此功德海。冥祐為舟梁。八十億劫罪。如風掃輕霜。庶觀無量壽。長愿玉毫光。又為地藏菩薩贊曰。本心若虛空。清凈無一物。焚蕩淫怒癡。圓照了見佛。五彩圖聖像。悟真非妄傳。掃雪萬病盡。爽然清涼天。贊此功德海。永為曠代宣。又制志公贊曰。水中之月。了不可取。虛空其口。寥廓無主。錦幪烏爪。獨行絕侶。刀齊尺梁。扇迷陳語。丹青聖容。何住何所(本集)。
杜甫
甫。字子美。杜陵人。肅宗至德二載拜拾遺。后為工部侍郎。甫好為方外游。其詩有曰。漠漠世界黑。區區爭奪繁。唯有摩尼珠。照耀濁水源。傳燈無白日。布地有黃金。愿聞第一義。迴向心地初。問法看詩妄。觀身向酒慵。地靈步步雪山草。僧寶人人滄海珠。蓮花交響共命鳥。金榜雙回三足烏。重聞西方止觀經。他日杖藜來細聽等句(本集)。
韋皋
皋。字城武。京兆人。初生時。父飯
【現代漢語翻譯】 現代漢語譯本： 右邊宛轉環繞，如同五座須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）。目光清澈潔白，如同四大海水。端正地坐著說法，清凈光明，永遠存在。水池明亮，鋪滿金沙，岸邊排列著珍貴的樹木。四周有欄桿圍繞覆蓋，羅網周密地張掛著。用硨磲（Tridacna，一種大型貝殼）、琉璃作為樓殿的裝飾，用頗黎（Crystal，水晶）、瑪瑙來彰顯臺階的榮耀。這些都是諸佛所證實的，沒有虛假之言。 讚頌說：面向西邊太陽落山的地方，遙望大慈大悲的佛顏。眼睛清凈如同四大海水，身光如同紫金山。勤奮唸佛必定往生，因此稱之為極樂世界。珠網交織，珍寶樹立，天花散落，香氣瀰漫樓閣。圖畫景象歷歷在目，愿能寄託于那裡的道場。用這功德之海，在冥冥之中保佑我成為渡河的舟梁。八十億劫的罪業，如同風吹掃輕霜般消散。希望能夠見到無量壽佛（Amitabha，阿彌陀佛），永遠沐浴在佛的玉毫光芒之中。又為地藏菩薩（Ksitigarbha，地藏菩薩）讚頌說：本心如同虛空，清凈沒有一物。焚燒盪滌淫慾、嗔怒、愚癡，圓滿照見佛性。用五彩描繪聖像，領悟真諦並非虛妄之傳。掃去積雪，萬病消除，身心清爽，如同清涼的天空。讚頌這功德之海，永遠為後世宣揚。又作志公（Baozhi，寶誌禪師）贊說：水中的月亮，終究不可捉摸。虛空是他的口，空曠寂寥沒有主宰。用錦緞遮蓋烏鴉的爪子，獨自行走，沒有同伴。刀與尺梁齊平，扇子迷惑陳舊的言語。丹青描繪的聖容，安住在何處，又歸向何方？ 杜甫（Du Fu，唐代詩人） 杜甫，字子美，杜陵人。肅宗至德二載（757年）被授予拾遺的官職，後來擔任工部侍郎。杜甫喜歡在世外遊歷。他的詩中寫道：茫茫世界一片黑暗，人們為微小的利益爭奪不休。只有摩尼珠（Mani Jewel，如意寶珠，象徵佛法），照耀著渾濁的根源。傳燈（Passing the Lamp，佛教用語，指傳法）沒有白晝黑夜之分，佈施土地如同佈施黃金。希望聽聞第一義諦（Ultimate Truth，佛教最高真理），迴向最初的清凈心地。問法卻看詩詞，是虛妄之舉，觀照自身卻沉迷於酒。地靈之處，步步都是雪山之草，僧侶珍貴，人人都是滄海之珠。蓮花交相輝映，如同共命鳥（Jivaka，佛教傳說中的鳥，兩頭共用一個身體）一般和諧，金榜題名，如同三足烏（Three-legged Crow，中國神話中的神鳥）雙雙飛回。再次聽聞西方的止觀經（Samatha-vipassana Sutra，佛教禪修經典），他日拄著枴杖來仔細聆聽。 韋皋（Wei Gao，唐代將領） 韋皋，字城武，京兆人。剛出生時，他的父親正在吃飯。
【English Translation】 English version: To the right, it winds and turns, like five Sumeru Mountains (Sumeru Mountain, the sacred mountain in Buddhist cosmology). The gaze is clear and white, like the four great seas. Sitting upright, expounding the Dharma, pure and bright, eternally present. The ponds are bright, covered with golden sand, and precious trees line the banks. Railings surround and cover it, and nets are spread all around. Tridacna (Tridacna, a large seashell) and lapis lazuli are used as decorations for the pavilions, and crystal (Crystal) and agate adorn the steps with glory. These are all verified by the Buddhas, without any false words. The praise says: Facing the west where the sun sets, gazing afar at the compassionate face. The eyes are as pure as the four great seas, and the body's light is like a purple-gold mountain. Diligently reciting the Buddha's name will surely lead to rebirth, hence it is called the Land of Ultimate Bliss. Pearl nets intertwine, precious trees stand tall, heavenly flowers scatter, and fragrance fills the pavilions. The painted scenes are vivid in sight, and I wish to entrust myself to the practice place there. May this sea of merit bless me in the dark as a boat for crossing the river. Eighty billion kalpas of sins will be swept away like light frost by the wind. I hope to see Amitabha (Amitabha, the Buddha of Infinite Light), and forever bathe in the light of the Buddha's white hair curl. Furthermore, praising Ksitigarbha Bodhisattva (Ksitigarbha, the Bodhisattva of the Earth Treasury): The original mind is like the void, pure and without a single thing. Burning away lust, anger, and delusion, fully illuminating and seeing the Buddha-nature. Painting the holy image with five colors, realizing the truth is not a false transmission. Sweeping away the snow, all diseases are eliminated, the body and mind are refreshed, like a cool and clear sky. Praising this sea of merit, may it be proclaimed forever to future generations. Also, composing a praise for Baozhi (Baozhi, Chan Master Baozhi): The moon in the water, ultimately unattainable. The void is his mouth, vast and without a master. Covering the crow's claws with brocade, walking alone, without companions. The knife is level with the ruler's beam, the fan confuses old words. The holy face painted in danqing (traditional Chinese painting), where does it reside, and where does it go? Du Fu (Du Fu, a poet of the Tang Dynasty) Du Fu, courtesy name Zimei, was from Duling. In the second year of Zhide (757 AD) during the reign of Emperor Suzong, he was appointed as a Remonstrance Official, and later served as a Vice Minister of the Ministry of Public Works. Du Fu enjoyed traveling outside the mundane world. His poems say: The vast world is dark, and people fight for trivial gains. Only the Mani Jewel (Mani Jewel, the wish-fulfilling jewel, symbolizing the Dharma) illuminates the turbid source. Passing the Lamp (Passing the Lamp, a Buddhist term referring to the transmission of Dharma) has no distinction between day and night, and giving land is like giving gold. I hope to hear the Ultimate Truth (Ultimate Truth, the highest truth in Buddhism), dedicating it to the original pure mind. Asking about the Dharma while looking at poetry is a false act, and contemplating oneself while indulging in wine. In the sacred place, every step is snow mountain grass, and the monks are precious, everyone is a pearl of the vast sea. Lotuses reflect each other, like the harmonious Jivaka birds (Jivaka, a bird in Buddhist legend, with two heads sharing one body), and the golden list is inscribed, like the three-legged crows (Three-legged Crow, a mythical bird in Chinese mythology) flying back in pairs. Hearing again the Samatha-vipassana Sutra (Samatha-vipassana Sutra, a Buddhist meditation classic) of the West, one day I will come to listen carefully with a cane. Wei Gao (Wei Gao, a general of the Tang Dynasty) Wei Gao, courtesy name Chengwu, was from Jingzhao. When he was born, his father was eating.
僧。有應真至。齋畢。乳媼抱兒求咒愿。尊者謂眾曰。此兒諸葛武侯也。他日有美政于蜀。宜以武字之。言訖不見。其後皋遊宦。出處名節大概與武侯相類。治蜀二十一年。官至太尉中書令。封南康郡。王嘗為嘉州彌勒如來石像記。略曰。身長三百六十尺。目廣二丈。其餘相好一一具足。覆閣九層。又撰鸚鵡記。略曰。元精以五氣授萬類。雖鱗介毛羽必有感清英純粹者矣。或炳耀離火。或稟奇蒼精。皆應乎人文。以奉若時政。則有革彼禽類。習乎能言。了空相於不念。留真骨于已斃。人有獻鸚鵡者。何東裴氏謂此鳥名載梵經。智殊嘗類。常狎而敬之。始告之六齋之禁。及午非時終夕不食。或教以持佛名號。則仰首奮翼若善承聽。每清晨永夜發和雅音。阿彌陀佛聲聲相續。一日有憔悴容。訓育者鳴磬而告曰。將去此而西歸乎。每一擊磬一稱佛。十擊磬而十念成。斂翼委足奄然而絕。按釋典。十念成。往生西方。又云。得佛慧者。歿有舍利。遂命火焚之。得舍利十餘粒。貞元十九年九月日記(本傳)。
佛法金湯編卷第八
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第九
會稽沙門 心泰 編
天臺沙門 真清 閱
韓愈
愈
【現代漢語翻譯】 僧人中，有一位應真（阿羅漢的別稱）到來。齋飯完畢后，一位乳母抱著嬰兒請求尊者（對僧人的尊稱）為其咒愿。尊者對眾人說：『這個孩子是諸葛武侯（三國時期蜀漢丞相諸葛亮）轉世。他日後在蜀地會有美好的政績。應該用「武」字來命名他。』說完就不見了。後來，皋（人名）的遊宦、出仕和退隱，以及名節等方面，大概都與諸葛武侯相似。他治理蜀地二十一年，官至太尉中書令，被封為南康郡王。他曾經為嘉州彌勒如來石像寫過一篇記，大略是說：身長三百六十尺，眼睛寬二丈，其餘的相好（佛像的莊嚴特徵）一一具備，覆蓋的樓閣有九層。他又撰寫了《鸚鵡記》，大略是說：元精（天地元氣）以五氣（五行之氣）賦予萬物，即使是鱗甲、介殼、毛羽之類，也一定有感應清明英粹之氣的。有的光彩照耀如離火（八卦之一，代表火），有的稟賦奇異如蒼精（青色的精氣）。都應和著人文，來奉行當時的政事。於是就有了改變禽類的習性，學習人言的事情。明白了空相（佛教用語，指一切事物皆空無自性）于不念之中，留下了真實的骨骼于已死之後。有人獻上一隻鸚鵡，何東裴氏說這種鳥的名字記載在梵經中。智殊（人名）曾經比類，常常親近而尊敬它。開始告訴它六齋（佛教齋戒日）的禁忌，到了中午非時（非進食時間）就整晚不吃東西。或者教它持佛名號，就仰起頭振動翅膀，好像很樂意接受聽從。每當清晨和夜晚發出和諧的聲音，阿彌陀佛（西方極樂世界的教主）的聖號聲聲相續。有一天，它面容憔悴，訓養它的人敲擊磬（佛教樂器）告訴它說：『將要離開這裡往生西方極樂世界了嗎？』每敲擊一下磬就稱念一聲佛號，敲擊十下磬就完成了十念（佛教唸佛法門）。它收斂翅膀，垂下雙足，安然而死。按照釋典（佛教經典）的說法，十念成就，就能往生西方。又說，得到佛的智慧的人，死後會有舍利（佛教聖物）。於是下令用火焚燒它，得到了舍利十餘粒。貞元十九年九月日記（唐德宗李適年號，785-805）。（出自《本傳》）。 《佛法金湯編》卷第八 天臺釋如惺重新校對 卍新續藏第87冊No.1628《佛法金湯編》 《佛法金湯編》卷第九 會稽沙門心泰編 天臺沙門真清閱 韓愈（唐代文學家）
【English Translation】 A monk, an Arhat (another name for an enlightened being), arrived. After the vegetarian meal, a wet nurse holding a baby asked the Venerable One (a respectful term for monks) to chant blessings for the child. The Venerable One said to the crowd, 'This child is the reincarnation of Zhuge Wuhou (Zhuge Liang, the Prime Minister of Shu Han during the Three Kingdoms period). In the future, he will have excellent political achievements in Shu. He should be named with the character 'Wu'.' After saying this, he disappeared. Later, Gao's (a person's name) career as an official, his entry into and withdrawal from office, and his integrity were generally similar to those of Zhuge Wuhou. He governed Shu for twenty-one years, reaching the position of Grand Commandant and Director of the Secretariat, and was granted the title of Prince of Nankang. He once wrote a record for the stone statue of Maitreya Buddha in Jia Prefecture, which roughly said: The body is three hundred and sixty feet tall, the eyes are two zhang (ancient Chinese unit of measurement) wide, and the other auspicious features (the solemn characteristics of Buddhist statues) are all complete, with nine layers of covered pavilions. He also wrote 'A Record of the Parrot,' which roughly said: The primordial essence (the primordial energy of heaven and earth) endows all things with the five energies (the energies of the five elements), and even those with scales, shells, feathers, and fur must sense the clear and pure essence. Some shine like the fire of Li (one of the eight trigrams, representing fire), and some are endowed with the strange blue essence. All respond to human culture to carry out the current political affairs. Thus, there are things that change the habits of birds and learn human speech. Understanding the emptiness of phenomena (Buddhist term, referring to the emptiness of self-nature in all things) in non-thought, leaving behind true bones after death. Someone presented a parrot, and Pei of Hedong said that the name of this bird is recorded in the Sanskrit scriptures. Zhi Shu (a person's name) once compared it, often being close to and respecting it. He began to tell it the prohibitions of the six fasts (Buddhist fasting days), and it would not eat all night after noon (non-meal time). Or when taught to recite the Buddha's name, it would raise its head and flap its wings, as if willing to accept and listen. Every morning and night, it would emit harmonious sounds, with the name of Amitabha Buddha (the lord of the Western Pure Land) continuously resounding. One day, it looked haggard, and the person who trained it struck a chime (Buddhist musical instrument) and told it, 'Are you going to leave here and be reborn in the Western Pure Land?' Each time the chime was struck, the Buddha's name was recited once, and ten recitations (Buddhist practice of reciting the Buddha's name) were completed with ten strikes of the chime. It folded its wings, lowered its feet, and died peacefully. According to the Buddhist scriptures, achieving ten recitations leads to rebirth in the Western Pure Land. It is also said that those who attain the wisdom of the Buddha have relics (Buddhist sacred objects) after death. Therefore, an order was given to cremate it, and more than ten relics were obtained. Recorded on the day of the ninth month of the nineteenth year of Zhenyuan (Tang Dynasty Emperor Dezong Li Shi's reign, 785-805). (From 'The Original Biography'). The Compilation of the Golden Fortress of the Buddha Dharma, Volume 8 Revised and Proofread by the Tiantai Monk Shi Ruxing 卍 New Continued Collection, Volume 87, No. 1628, The Compilation of the Golden Fortress of the Buddha Dharma The Compilation of the Golden Fortress of the Buddha Dharma, Volume 9 Compiled by the Shramana Xintai of Kuaiji Reviewed by the Tiantai Shramana Zhenqing Han Yu (a Tang Dynasty writer)
。字退之。鄧州南陽人。父仲卿。愈三歲而孤。鞠于嫂鄭氏。自知讀書。日記數千百言。元和十四年詔迎鳳翔法門寺塔佛指骨至京師。留禁中三日。五色光現。百僚稱賀。歷送諸寺。王公士民瞻奉舍施惟恐不及。時愈為刑部侍郎。上表極諫。帝大怒。將抵以死。裴度．崔群曰。愈言訐捂。罪之誠宜。然非內懷至忠。安能及此。愿少寬假。乃貶潮州刺史。既至潮。聞大顛禪師之名。致書請入郡問道。書曰。愈啟。孟夏漸熱。惟道體安和。愈弊劣。無謂坐事。貶官到此。久聞道德。竊思見顏。緣昨到來。未獲參謁。已帖縣令。具人船奉迎。日久佇瞻。愈白。又書曰。愈啟。海上窮處。無與話言。側承道高。思獲披接。專輒有此咨屈。此旬晴明不甚熱。倘能乘閑一訪。實謂幸也。不宣。又書曰。愈啟。慧勻至。辱答問。珍悚無已。所示廣大深迥。非造次可量。傳曰。書不盡言。言不盡意。然則聖人之意其終不可得而見耶。如此而論。讀來一百遍。不如親面對之。愈曰。道無凝滯。行無繫縛。茍非所戀著。則山林間寂與城隍無異。大顛師論甚宏博。而必守山林不至州郭。自激修行。立空曠無累之地者。非通道也。勞於一來。安於所識。道故如是。不宣。於是大顛至郡。愈甚敬焉。留師旬日。愈因祀神海上。登靈山。造其居問道
曰。如何是道。師良久。愈罔措(云云)。顛問愈曰。子之貌郁然。似有不懌。何耶。愈曰。愈用於朝。享祿厚矣。一旦以忠言不用。竄逐播越嶺海。毒霧瘴氣日少發作。其生詎可保。安能有懌乎。顛曰。子直言于朝也。忠於君而不顧其身耶。抑尚顧其身強言之以狥名耶。且子之遭黜所言何事。愈曰主上迎佛骨入大內。愈以佛者夷狄之法耳。三代無佛而年祚永久。晉宋梁魏事佛。不夭則亂。恐主上惑於此。是以不顧其身而斥之。顛曰。若是則子言謬矣。佛也者蔭天人之大器。其道則妙萬物而為言。其言儘性命之理。其教則舍惡而趨善去偽而歸真。其視天下猶父之於子也。而子毀之。是猶子而刃父也。吾聞善觀人者。觀其道之所存而不較其所居之地。桀紂之居跖蹺之徒皆中國人也。然不可法者。以其無道也。舜生東夷。文王生西夷。由余生於戎。季札出於蠻。彼二聖二賢豈可謂之夷狄而不法乎。以五帝三王之代未有佛而長壽。外丙二年仲壬四年何其夭耶。以事佛之人主夭且亂。則漢明為一代之英主。梁武壽至八十六。豈必皆夭且亂耶。且子誦佛書。其疑與先王異者可道之乎。愈曰何暇讀彼之書。顛曰子以佛不道先王之法言。未嘗讀彼之書。安知不談先王之法言耶。佛與人臣言必依于忠。與人子言必依于孝。及其言之至無
【現代漢語翻譯】 現代漢語譯本： 問：『什麼是道？』 禪師沉默良久，韓愈更加不知所措（等等）。 顛和尚問韓愈說：『你的臉色憂鬱，似乎有些不快樂，為什麼呢？』 韓愈說：『我為朝廷效力，享受的俸祿很豐厚。一旦因為忠言不被採納，被流放到嶺南一帶。那裡的毒霧瘴氣每天都會發作，我的生命恐怕難以保全，怎麼能快樂呢？』 顛和尚說：『你是因為直言進諫于朝廷，忠於君主而不顧自身嗎？還是爲了沽名釣譽而勉強進言呢？而且你被貶黜是因為說了什麼事？』 韓愈說：『皇上迎接佛骨進入大內。我認為佛是夷狄的教法罷了。夏商周三代（約公元前2070年—公元前256年）沒有信奉佛教而年祚長久。晉朝（公元266年—公元420年）、宋朝（公元420年—479年）、梁朝（公元502年—557年）、魏朝（公元386年—557年）信奉佛教，不是短命就是發生禍亂。我擔心皇上被迷惑於此，因此不顧自身而斥責這件事。』 顛和尚說：『如果這樣說，你的話就錯了。佛是庇護天地人的偉大之器，他的道精妙到可以概括萬物，他的言論窮盡了性命的道理，他的教義是捨棄邪惡而趨向善良，去除虛偽而回歸真誠。他看待天下百姓就像父親對待兒子一樣，而你卻詆譭他，這就像兒子用刀刃刺向父親一樣。我聽說善於觀察人的人，觀察他所遵循的道，而不計較他所居住的地方。夏桀、商紂和盜跖、莊蹻之流都是中國人，然而他們的行為不可傚法，因為他們沒有道。舜出生在東夷，周文王出生在西夷，由余出生在戎族，季札出自於蠻族。難道能說這兩位聖人和兩位賢人是夷狄而不值得傚法嗎？以五帝三王（約公元前25世紀—公元前21世紀）的時代沒有佛教而長壽為例，外丙二年（約公元前16世紀）、仲壬四年（約公元前16世紀）為何如此短命呢？如果說信奉佛教的君主短命且發生禍亂，那麼漢明帝（公元28年—75年）是一代英主，梁武帝（公元464年—549年）活到八十六歲，難道他們都必定是短命且發生禍亂嗎？而且你誦讀佛經，其中與先王的教義不同的地方可以談談嗎？』 韓愈說：『我哪裡有空閑讀那些書。』 顛和尚說：『你因為佛不遵循先王的教法而這樣說，但你又沒有讀過佛經，怎麼知道佛不談論先王的教法呢？佛與人臣談話必定依據忠，與人子談話必定依據孝，至於他所說的至高無上的道理，』
【English Translation】 English version: Asked: 'What is the Dao (the Way)?' The master remained silent for a long time, making Han Yu even more at a loss (etc.). Monk Dian asked Han Yu: 'Your face is gloomy, as if you are unhappy. Why is that?' Han Yu said: 'I serve the court and enjoy a generous salary. But now, because my loyal words were not accepted, I have been exiled to the Lingnan region. The poisonous fog and miasma there occur daily, and my life is unlikely to be preserved. How can I be happy?' Monk Dian said: 'Are you speaking frankly to the court, being loyal to the ruler without regard for yourself? Or are you forcing yourself to speak in order to gain fame? And what did you say that led to your demotion?' Han Yu said: 'The emperor welcomed the Buddha's relics into the palace. I believe that Buddha is merely a barbarian teaching. The Three Dynasties (Xia, Shang, and Zhou, roughly 2070 BCE - 256 BCE) did not believe in Buddhism, yet their reigns were long-lasting. The Jin (266 CE - 420 CE), Song (420 CE - 479 CE), Liang (502 CE - 557 CE), and Wei (386 CE - 557 CE) dynasties believed in Buddhism, but they either died young or were plagued by chaos. I fear that the emperor will be misled by this, so I rebuked it without regard for myself.' Monk Dian said: 'If that's the case, then your words are wrong. The Buddha is a great vessel that shelters heaven and humanity. His Dao (the Way) is so subtle that it encompasses all things, his words exhaust the principles of life, and his teachings are to abandon evil and pursue good, to remove falsehood and return to truth. He views all people as a father views his children, yet you slander him, which is like a son stabbing his father with a blade. I have heard that those who are good at observing people observe the Dao (the Way) they follow, and do not dwell on where they live. Jie (tyrant of Xia dynasty), Zhou (tyrant of Shang dynasty), Zhi (notorious bandit), and Zhuang Qiao (rebellious general) were all Chinese, but their actions are not to be imitated because they have no Dao (the Way). Shun was born in Dongyi (eastern barbarians), King Wen of Zhou was born in Xiyi (western barbarians), Yu Yu was born in the Rong tribe, and Ji Zha came from the Man tribe. Can it be said that these two sages and two worthies are barbarians and not worthy of emulation? Taking the era of the Five Emperors and Three Kings (roughly 25th century BCE - 21st century BCE) as an example, there was no Buddhism and they lived long lives, so why were Wai Bing (circa 16th century BCE) for two years and Zhong Ren (circa 16th century BCE) for four years so short-lived? If it is said that rulers who believe in Buddhism die young and are plagued by chaos, then Emperor Ming of Han (28 CE - 75 CE) was a brilliant ruler of his generation, and Emperor Wu of Liang (464 CE - 549 CE) lived to be eighty-six years old. Are they all necessarily short-lived and plagued by chaos? Moreover, you recite Buddhist scriptures, can you talk about the differences between them and the teachings of the former kings?' Han Yu said: 'Where do I have time to read those books?' Monk Dian said: 'You say this because the Buddha does not follow the teachings of the former kings, but you have not read the Buddhist scriptures. How do you know that the Buddha does not talk about the teachings of the former kings? When the Buddha speaks to ministers, he always relies on loyalty; when he speaks to sons, he always relies on filial piety. As for the supreme principles he speaks of,'
方者也。無體者也。妙之又妙者也。愈曰師之言盡於此乎。顛曰。吾之所以告子者。蓋就子之所能而為之言。非至乎至者也。愈曰幸聞其至者可乎。顛曰。誠爾心。盡爾性。窮物之理。極天之命。然後可聞也。愈量移袁州。復造顛廬施衣二襲。請別曰。愈也將去師矣。幸聞一言。顛曰。吾聞易信人者必其守易改。易譽人者必其謗易發。子聞吾言而易信之矣。庸知復聞他說不復以我為非哉(備稽古略)。
權德輿
德輿。字載之。秦州略陽人。元和初拜禮部尚書同平章事。嘗著草衣禪師宴坐記。略曰。信州南嶽有宴坐之地。而禪師在焉。師居三十年。州人以草衣號焉。足不蹈地。口不嘗味。時無寒暑。一繩床而已。身及智慧二俱清凈。微言軟語有時而聞。涉其境之遠近。隨其根之上下。如雨潤萬物風行空中。履其門閾皆獲趣入。若非斡玄機于無際。窮實相之源底。則四時攻于外。百疾生於內矣。古所謂遺物離人而立於獨者。禪師得之。嗚呼。世人感物以游心。心遷於物則利害生焉。吉兇形焉。牽縻羈鎖蕩而不復。而至人則返靜于動。復性于情。夭壽仁鄙之殊由此作也。斯蓋世諦之一說耳。于禪師之道其猶稊稗耶(統紀)。
李渤
渤。字浚之。初隱廬山。久之更徙少室。元和初。李巽．韋況交
【現代漢語翻譯】 現代漢語譯本： 方，是指沒有固定形體的。妙之又妙，是指無法言說的奧妙。韓愈問：『老師的教誨就到此為止了嗎？』 顛和尚說：『我告訴你的，是就你所能理解的程度而說的，並非達到了最高的境界。』 韓愈說：『希望能聽到那最高的境界。』 顛和尚說：『真誠地對待你的心，充分發揮你的本性，窮盡事物的道理，探究天命的終極，然後才可以聽聞。』 韓愈將要調任袁州，再次拜訪顛和尚的住所，贈送兩套衣服，告別說：『我將要離開老師了，希望能聽到一句贈言。』 顛和尚說：『我聽說容易相信別人的人，他的主張也容易改變；容易讚美別人的人，他的誹謗也容易發生。你聽了我的話就容易相信，怎麼知道再次聽到別人的話，不會反過來認為我錯了呢？』（《備稽古略》）
權德輿
權德輿，字載之，秦州略陽人。元和（806-820）初年被任命為禮部尚書，並參與朝政。曾經寫過《草衣禪師宴坐記》，大概內容是：信州南嶽有宴坐的地方，有位禪師在那裡。禪師在那裡住了三十年，州里的人用『草衣』來稱呼他。他的腳不踩地，口不品嚐味道，不受季節寒暑的影響，只有一張繩床而已。他的身體和智慧都清凈無染。精妙的言語，柔和的聲音，有時可以聽到。涉及他境界的遠近，隨著聽者根器的上下而不同，就像雨水滋潤萬物，風在空中執行一樣。踏入他的門檻，都能獲得啟迪。如果不是在無限中掌握玄機，窮盡實相的根源，那麼四季的變化就會從外部侵襲，各種疾病就會從內部產生。古人所說的『遺棄外物，脫離人群，而獨立存在』，禪師做到了。唉！世人因為外物而擾亂心神，心隨外物而動，那麼利益和損害就會產生，吉兇禍福就會顯現，被牽絆束縛，迷失而不能返回。而達到最高境界的人，則在動中迴歸平靜，在情感中恢復本性，壽命長短、仁義鄙陋的差別由此產生。這大概是世俗的一種說法罷了，對於禪師的道來說，就像是稊稗一樣微不足道。（《統紀》）
李渤
李渤，字浚之，起初隱居廬山，很久之後又遷居少室山。元和（806-820）初年，李巽、韋況交相...
【English Translation】 English version: 'Square' refers to that which has no fixed form. 'Subtle beyond subtlety' refers to the ineffable mystery. Han Yu asked, 'Is this the extent of your teachings, Master?' The monk Dian replied, 'What I have told you is based on what you are capable of understanding; it is not the ultimate state.' Han Yu said, 'May I be fortunate enough to hear about the ultimate state?' The monk Dian said, 'Be sincere with your heart, fully develop your nature, exhaust the principles of things, and explore the ultimate of Heaven's mandate; only then can you hear it.' Han Yu was about to be transferred to Yuanzhou, and he visited the monk Dian's residence again, presenting two sets of clothing, and said goodbye, 'I am about to leave you, Master; I hope to hear a word of parting advice.' The monk Dian said, 'I have heard that those who easily believe others are those whose principles are easily changed; those who easily praise others are those whose slander easily arises. You easily believe my words, how do you know that upon hearing others' words, you will not turn around and consider me wrong?' (From 'Bei Ji Gu Lue')
Quan Deyi
Quan Deyi, courtesy name Zaizhi, was a native of Lueyang in Qin Prefecture. In the early years of the Yuanhe period (806-820 AD), he was appointed as the Minister of Rites and participated in the administration of state affairs. He once wrote 'Record of the Seated Meditation of the Monk in Grass Clothes,' which roughly states: In Nanyue of Xinzhou, there is a place for seated meditation, and there is a Chan (Zen) monk there. The monk has lived there for thirty years, and the people of the prefecture call him 'Grass Clothes.' His feet do not touch the ground, his mouth does not taste flavors, he is unaffected by the cold and heat of the seasons, and he only has a rope bed. His body and wisdom are both pure and undefiled. Subtle words and gentle voices can sometimes be heard. The distance of his realm varies according to the capacity of the listener, like rain nourishing all things and wind moving in the air. Those who step into his doorway can all gain enlightenment. If one does not grasp the profound mechanism in the infinite and exhaust the source of true reality (shixiang), then the changes of the four seasons will attack from the outside, and various diseases will arise from the inside. The ancients spoke of 'abandoning external things, separating from the crowd, and existing independently'; the Chan monk has achieved this. Alas! Worldly people are disturbed by external things, and their minds move with external things, then benefits and harms arise, and good and bad fortune appear, becoming entangled and bound, lost and unable to return. But those who have reached the highest state return to stillness in movement and restore their nature in emotion; the differences in lifespan, benevolence, and baseness arise from this. This is probably just a worldly explanation; for the Chan monk's path, it is as insignificant as weeds. (From 'Tong Ji')
Li Bo
Li Bo, courtesy name Junzhi, initially lived in seclusion on Mount Lu, and after a long time, he moved to Mount Shaoshi. In the early years of the Yuanhe period (806-820 AD), Li Xun and Wei Kuang...
章薦之。以右拾遺召。不拜。穆宗召為考功員外郎。進諫議大夫。為江州刺史日嘗問歸宗常禪師曰。須彌納芥子即不問。如何是芥子納須彌。師曰。人傳使君讀萬卷書是否。渤曰然。師曰。摩頂至踵如椰子大。萬卷書何處著。渤有省(唐史並傳燈)。
李泌
泌。字長源。初無妻。不食肉。代宗強詔食肉娶妻。德宗朝進禮部尚書同平章事。封鄴侯。聞瓚禪師居南嶽。人號懶殘。泌往謁之。聞譯經聲先悲愴而後悅豫。知為隱者。候之良久。瓚撥火出芋食之曰。領取十年宰相。至是泌用事。為帝言其高行。詔徴之。使者至石窟宣麻。瓚寒涕垂頤凝然而坐不以介意。使回以聞。德宗益嗟敬之(唐史並傳燈)。
孟簡
簡。字幾道。元和中為尚書。素好佛。韓愈與書有云。積善積惡殃慶自以類至。何有去聖人之道從夷狄之教(云云)。簡答書云。來示云。積善積惡殃慶自以類至。若是則釋氏辨之精詳。盡欲人積善耳。故迦文為大士言六度。為中根言十二因緣。為小根言四聖諦。又云。依法不依人。假如飛廉惡來之所為者皆亡國滅身之道。故雖華夏其可從乎。夏禹文王之所作皆萬世受賜。故雖戎狄其可斥乎。合下徒以夷狄之說辱聖賢之身。聖賢之身必能忍辱。聖賢之法其可辱乎。深所不取也。但合下不
【現代漢語翻譯】 現代漢語譯本 章薦之。被任命為右拾遺，但他沒有接受。穆宗皇帝召他為考功員外郎，后升爲諫議大夫。擔任江州刺史期間，他曾問歸宗常禪師：『須彌山（佛教中的聖山）納入芥子（極小的種子）我不問，如何是芥子納入須彌山？』禪師說：『人們都說使君（對地方長官的尊稱）讀了萬卷書，是嗎？』章薦之回答說：『是的。』禪師說：『從頭頂到腳後跟像椰子那麼大，萬卷書放在哪裡呢？』章薦之有所領悟（出自《唐史》和《傳燈錄》）。
李泌（722-789）
李泌，字長源。起初沒有娶妻，也不吃肉。代宗皇帝（762-779）強行下詔讓他吃肉娶妻。德宗皇帝（779-805）時期，他被任命為禮部尚書，並擔任同平章事（宰相），封為鄴侯。聽說瓚禪師住在南嶽，人們稱他為懶殘。李泌前去拜訪他。聽到翻譯佛經的聲音，先是悲愴，然後是喜悅。知道他是隱士。等候了很久，瓚禪師撥開火堆拿出芋頭吃，說：『領取十年宰相。』到這時，李泌當權，向皇帝講述瓚禪師的高尚品行。皇帝下詔徵召他。使者到達石窟宣讀詔書，瓚禪師寒涕流到下巴，凝然而坐，毫不介意。使者回去稟報，德宗皇帝更加讚歎和尊敬他（出自《唐史》和《傳燈錄》）。
孟簡
孟簡，字幾道。元和年間（806-820）擔任尚書。一向喜好佛教。韓愈寫信給他，信中說：『積善積惡，殃禍和福慶自然會按照類別到來。為什麼要捨棄聖人之道，而去信奉夷狄的教義呢？』孟簡回信說：『來信說，積善積惡，殃禍和福慶自然會按照類別到來。如果是這樣，那麼釋迦牟尼的學說辨析得非常精詳，完全是想讓人積累善行啊。所以釋迦牟尼（迦文）為大根器的人講六度（菩薩修行的六種方法），為中等根器的人講十二因緣（佛教關於生命輪迴的理論），為小根器的人講四聖諦（佛教的基本教義）。』又說：『要依法不依人。假如飛廉、惡來所做的事情都是亡國滅身的道路，那麼即使是華夏的文化，又怎麼可以效仿呢？夏禹、文王所做的事情都是讓萬世受益的，那麼即使是戎狄的文化，又怎麼可以拋棄呢？您完全用夷狄的說法來侮辱聖賢之身。聖賢之身必定能夠忍受侮辱，聖賢的法又怎麼可以侮辱呢？我非常不贊同。但是您完全不瞭解……』
【English Translation】 English version Zhang Jianzhi was appointed as Right Reminder, but he did not accept the position. Emperor Muzong summoned him to be an Assistant Director of the Court of Evaluation, and later promoted him to Remonstrance Official. While serving as the Prefect of Jiangzhou, he once asked Zen Master Chang of Guizong: 'I won't ask about Mount Sumeru (the sacred mountain in Buddhism) being contained within a mustard seed (an extremely small seed), but how can a mustard seed contain Mount Sumeru?' The Zen master replied: 'People say that the prefect (a respectful term for a local official) has read ten thousand books, is that so?' Zhang Jianzhi replied: 'Yes.' The Zen master said: 'From the top of your head to your heels, you are the size of a coconut. Where are the ten thousand books stored?' Zhang Jianzhi had an awakening (from the History of Tang and the Transmission of the Lamp).
Li Bi (722-789)
Li Bi, styled Changyuan, initially did not marry or eat meat. Emperor Daizong (762-779) forcibly ordered him to eat meat and marry. During the reign of Emperor Dezong (779-805), he was appointed as Minister of Rites and concurrently served as Chancellor, and was enfeoffed as the Marquis of Ye. Hearing that Zen Master Zan resided in Mount Nan, and people called him Lazy Zan, Li Bi went to visit him. Hearing the sound of translating Buddhist scriptures, he first felt sorrow and then joy. He knew that he was a recluse. After waiting for a long time, Zen Master Zan stirred the fire, took out a taro to eat, and said: 'Receive ten years as Chancellor.' At this time, Li Bi was in power and told the emperor about Zen Master Zan's noble conduct. The emperor issued an edict to summon him. When the envoy arrived at the grotto to announce the imperial decree, Zen Master Zan sat there calmly with cold tears dripping from his chin, not taking it to heart. The envoy returned to report, and Emperor Dezong admired and respected him even more (from the History of Tang and the Transmission of the Lamp).
Meng Jian
Meng Jian, styled Jidao, served as a Minister during the Yuanhe period (806-820). He had always been fond of Buddhism. Han Yu wrote a letter to him, saying: 'Accumulating good or evil, misfortune and blessings will naturally come according to their kind. Why abandon the way of the sages and follow the teachings of the barbarians?' Meng Jian replied in a letter: 'Your letter says that accumulating good or evil, misfortune and blessings will naturally come according to their kind. If that is the case, then Shakyamuni's (Kavun) teachings are very detailed and precise, and are entirely intended to make people accumulate good deeds. Therefore, Shakyamuni (Kavun) spoke of the Six Perfections (the six practices of a Bodhisattva) for those with great capacity, the Twelve Links of Dependent Origination (the Buddhist theory of the cycle of life and death) for those with medium capacity, and the Four Noble Truths (the basic teachings of Buddhism) for those with small capacity.' He also said: 'Rely on the Dharma, not on people. If the actions of Feilian and E'lai are all paths to national destruction and personal ruin, then even if it is the culture of the Central Plains, how can it be imitated? The actions of Xia Yu and King Wen all benefit future generations, so even if it is the culture of the Rong and Di peoples, how can it be discarded? You completely use the sayings of the barbarians to insult the bodies of the sages. The bodies of the sages must be able to endure insults, but how can the Dharma of the sages be insulted? I strongly disagree. But you completely do not understand...'
奉即已。區區毀黷。豈積善之云乎。彼楊墨老氏之書。其所述。作于理偏虛。非中道要切。釋氏之教則不然。大明積惡之根源。核天下神道報應之微細。皎然言善惡之異路。為廣其道。奈何韓君以愚人下俚翁嫗之情見待之耶。然其法行於世。使人人自畏惡修善。豈不大助教化之防與(附見韓文公集)。
梁肅
肅。字敬之。安定人。以補闕修史侍皇太子。卒贈禮部郎中。學天臺教於荊溪禪師。深得心要。以止觀文義弘博。覽者費日。乃刪定為六卷。行於世。有天臺禪林寺碑．天臺止觀統例．智者大師傳論(統紀)。
于頔
頔。字允元。貞元十四年拜山南東道節度使。初為湖州刺史日。進沙門皎然杼山詩集藏於御書殿。頔嘗問紫玉禪師。如何是黑風吹其船舫漂墮羅剎鬼國。師曰。于頔這客作漢。問恁么事作么。頔當時失色。師指云。祇這個便是漂墮羅剎鬼國也。頔聞已信受(傳燈)。
李吉甫 武元衡 高崇文 薛華 鄭餘慶 陸長源
吉甫。字弘憲。元和二年擢中書侍郎同平章事。嘗請清涼觀師為述華嚴正要一卷。武元衡。字伯蒼。元和中拜相。嘗請清涼著法界觀玄鏡一卷。高崇文。其先自渤海徙幽州。七世不異居。開元中再表其閭。累官金吾將軍。擒劉辟有功。封南平郡王
【現代漢語翻譯】 現代漢語譯本： 說完這些。淺薄的言論冒犯了您。難道這就是積累善行的說法嗎？那些楊朱、墨翟、老子的書籍，他們所闡述的，立論偏頗空虛，不是中正之道和關鍵所在。釋迦牟尼的教義就不是這樣。它深刻地闡明了積累罪惡的根源，考察天下神道報應的細微之處，清楚地說明了善與惡的不同道路。爲了弘揚佛法，為什麼韓愈您要用愚昧之人、下等百姓、老婦人的見識來對待它呢？然而佛法在世間流傳，使人人自覺畏懼罪惡、修養善行，難道不是大大有助於教化和防止犯罪嗎？（附見韓愈文集）。
梁肅
梁肅，字敬之，安定人。以補闕的身份修史，並侍奉皇太子。去世后被追贈為禮部郎中。他向荊溪禪師學習天臺宗的教義，深刻領悟了其中的精髓。因為天臺止觀的文字義理過於宏大繁博，讀者耗費時日，於是刪定為六卷，在世間流傳。著有《天臺禪林寺碑》、《天臺止觀統例》、《智者大師傳論》（出自《佛祖統紀》）。
于頔(dí)
于頔(dí)，字允元。貞元十四年（798年）被任命為山南東道節度使。當初擔任湖州刺史時，將沙門皎然的《杼山詩集》進獻給朝廷，收藏於御書殿。于頔(dí)曾經問紫玉禪師：『什麼是黑風吹其船舫，漂墮羅剎鬼國？』禪師說：『于頔(dí)你這個做客的漢子，問這些事做什麼？』于頔(dí)當時驚慌失色。禪師指著他說：『就是這個便是漂墮羅剎鬼國啊。』于頔(dí)聽后深信不疑。（出自《景德傳燈錄》）。
李吉甫(fǔ) 武元衡 高崇文 薛華 鄭餘慶 陸長源
李吉甫(fǔ)，字弘憲。元和二年（807年）被提拔為中書侍郎，並擔任同平章事（宰相）。曾經請清涼觀師為他講述《華嚴正要》一卷。武元衡，字伯蒼。元和年間擔任宰相。曾經請清涼撰寫法界觀玄鏡一卷。高崇文，他的祖先從渤海遷徙到幽州。七代沒有分家，開元(713-741)年間朝廷再次表彰他們的家族。多次擔任金吾將軍，擒拿劉辟有功，被封為南平郡王。
【English Translation】 English version: Having said that, my humble words have offended you. Is this what is meant by accumulating good deeds? The books of Yang Zhu, Mo Di, and Lao Tzu, what they describe is biased and empty in theory, not the central path and key. The teachings of Shakyamuni are not like this. It profoundly elucidates the root of accumulating evil, examines the subtleties of divine retribution in the world, and clearly explains the different paths of good and evil. In order to promote the Dharma, why do you, Han Yu, treat it with the views of ignorant people, lower-class commoners, and old women? However, the Dharma is spread in the world, making everyone consciously fear evil and cultivate good deeds. Doesn't this greatly help education and prevent crime? (See Han Yu's Collected Works).
Liang Su
Liang Su, courtesy name Jingzhi, was from Anding. He served as a Remonstrance Official and Historian, and attended to the Crown Prince. He was posthumously awarded the title of Vice Minister of the Ministry of Rites. He studied the Tiantai teachings from Chan Master Jingxi and deeply understood its essence. Because the textual meanings of Tiantai Zhi Guan (止觀, 'Ceasing and Contemplation') were too vast and extensive, taking readers a long time, he revised it into six volumes, which circulated in the world. He authored 'Stele of Tiantai Chanlin Temple', 'General Outline of Tiantai Zhi Guan', and 'Biography and Treatise on Master Zhiyi' (from Comprehensive Record of the Buddha's Successions).
Yu Di
Yu Di, courtesy name Yunyuan, was appointed as the Military Governor of Shannan East Circuit in the fourteenth year of the Zhenyuan era (798 AD). When he was the Prefect of Huzhou, he presented the Zhushan Poetry Collection by Shramana Jiaoran to the court, which was stored in the Imperial Library. Yu Di once asked Chan Master Ziyu, 'What is it like when a black wind blows a boat, causing it to drift and fall into the land of Rakshasa ghosts?' The master said, 'Yu Di, you are a guest worker, why do you ask such things?' Yu Di was shocked at that time. The master pointed and said, 'This very thing is drifting and falling into the land of Rakshasa ghosts.' Yu Di heard this and deeply believed it. (From Transmission of the Lamp).
Li Jifu, Wu Yuanheng, Gao Chongwen, Xue Hua, Zheng Yuqing, Lu Changyuan
Li Jifu, courtesy name Hongxian, was promoted to Vice Minister of the Chancellery and appointed as Co-officiating Minister of the Department of State Affairs (Prime Minister) in the second year of the Yuanhe era (807 AD). He once asked Master Qingliangguan to explain a volume of Essential Points of the Avatamsaka Sutra for him. Wu Yuanheng, courtesy name Bocang, served as Prime Minister during the Yuanhe era. He once asked Qingliang to write a volume of Mysterious Mirror of the Realm of Dharma. Gao Chongwen, his ancestors moved from Bohai to Youzhou. For seven generations, they did not divide their household. During the Kaiyuan era (713-741 AD), the court again commended their family. He served as General of the Golden Guard many times and was meritorious in capturing Liu Pi, and was enfeoffed as the Prince of Nanping.
。請清涼著鏡燈說文一卷。薛華。為滑州節度使。與孟簡．錢徽．白居易．杜羔等請清涼制七處九會華藏界圖心鏡說文十卷。鄭餘慶。字居業。鄭州滎陽人。擢進士第。貞元中拜同平章事。請清涼造華嚴綱要三卷。陸長源。吳中人。為汝州刺史。嘗撰華嚴經清涼疏序。略曰。大方廣佛華嚴經者。西方謂之圓滿修多羅也。大者如宇之覆。方者如地之載。廣者籠萬有而為義。佛者總十號而稱首。華者行業之繁繪。嚴者莊敬之成飾。其功大。其德圓。法教之宗系。經論之泉藪。江河之歸東海。星象之拱北辰。微妙甚深不可得而稱也。又嘗請清涼撰三聖圓融觀一卷(清涼國師碑刻)。
張仲素
仲素。為翰林學士。元和十四年二月憲宗來仲素撰佛骨碑。略曰。岐陽法雲寺鳴鸑阜有阿育王所造之塔。藏佛指節。太宗特建寺宇加之重塔。高宗遷之洛邑。天后薦以寶函。中宗記之國史。肅宗奉之內殿。德宗禮之法宮。據本傳必三十年一開。則玉燭調。金鏡朗。氛祲滅。稼穡豐(唐史)。
白居易
居易。字樂天。其先太原人。后徙居下邽。居易敏悟絕人。工文章。年十七登進士第。元和中對䇿乙等。仕至刑部尚書。居易於東都所居。疏沼種樹。構石樓于香山。自號香山居士。又曰醉吟先生。嘗問心要于凝禪
【現代漢語翻譯】 現代漢語譯本： 薛華，擔任滑州節度使（相當於現在的市長或地區行政長官）。他與孟簡、錢徽、白居易、杜羔等人，共同請求清涼國師製作《七處九會華藏界圖心鏡說文》十卷。 鄭餘慶，字居業，是鄭州滎陽人。他通過科舉考試中了進士。在貞元（785-805）年間，被任命為同平章事（相當於宰相）。他請求清涼國師撰寫《華嚴綱要》三卷。 陸長源，吳中人，擔任汝州刺史。他曾經撰寫《華嚴經清涼疏序》，其中略述道：『《大方廣佛華嚴經》這部經，在西方被稱為圓滿修多羅（Sutra，經）。大，就像天宇的覆蓋；方，就像大地的承載；廣，包羅萬有作為它的意義；佛，總括十種稱號而為首。華，是行業（指修行）的繁榮描繪；嚴，是莊重恭敬的成就裝飾。它的功德廣大，它的德行圓滿，是法教的宗系，是經論的泉源，就像江河歸於東海，星象拱衛北辰一樣。微妙甚深，無法用言語來形容。』他還曾經請求清涼國師撰寫《三聖圓融觀》一卷（見於清涼國師碑刻）。 張仲素 仲素，擔任翰林學士。元和（806-820）十四年二月，憲宗皇帝駕臨，仲素撰寫了《佛骨碑》。碑文略述道：『岐陽法雲寺鳴鸑阜有阿育王（Asoka）所建造的塔，裡面藏有佛指舍利。太宗皇帝（李世民，626-649）特意建造寺宇，並加蓋重塔。高宗皇帝（李治，649-683）將佛指舍利遷至洛邑。天后（武則天）用寶函供奉。中宗皇帝（李顯，705-710）將此事記錄在國史中。肅宗皇帝（李亨，756-762）將佛指舍利供奉在內殿。德宗皇帝（李適，779-805）在法宮禮拜。根據本傳記載，必須每三十年開啟一次，這樣就能玉燭調和，金鏡明亮，消除災禍，五穀豐登。』（出自《唐史》） 白居易 白居易，字樂天，他的祖先是太原人，後來遷居到下邽。白居易天資聰穎，擅長文章。十七歲時中了進士。元和（806-820）年間，在科舉考試中對策為乙等。官至刑部尚書。白居易在東都（洛陽）居住時，疏通沼澤，種植樹木，在香山建造石樓，自號香山居士，又號醉吟先生。他曾經向凝禪師請教修心要訣。
【English Translation】 English version: Xue Hua served as the Jiedushi (military governor) of Huazhou. He, along with Meng Jian, Qian Hui, Bai Juyi, Du Gao, and others, requested National Teacher Qingliang to create ten volumes of 'Seven Locations and Nine Assemblies of the Avatamsaka Realm, Mind-Mirror Commentary'. Zheng Yuqing, styled Juye, was a native of Xingyang in Zhengzhou. He passed the imperial examination and obtained the Jinshi degree. During the Zhenyuan period (785-805), he was appointed as Tong Pingzhangshi (equivalent to a chancellor). He requested National Teacher Qingliang to compile three volumes of 'Essentials of the Avatamsaka Sutra'. Lu Changyuan, a native of Wuzhong, served as the Prefect of Ruzhou. He once wrote a preface to the 'Qingliang Commentary on the Avatamsaka Sutra', which briefly stated: 'The Great Expansive Buddha Avatamsaka Sutra is called the Perfect Sutra in the West. 'Great' is like the covering of the universe; 'Expansive' is like the earth's support; 'Broad' encompasses all things as its meaning; 'Buddha' is the title that encompasses all ten epithets. 'Flower' is the flourishing depiction of practices; 'Adornment' is the accomplishment of solemn reverence. Its merit is great, its virtue is complete, it is the lineage of the Dharma teachings, the source of scriptures and treatises, like rivers returning to the East Sea, like stars orbiting the North Star. It is subtle and profound, beyond description.' He also once requested Qingliang to compose one volume of 'The Three Sages' Perfect Interpenetration Contemplation' (as inscribed on the stele of National Teacher Qingliang). Zhang Zhongsu Zhongsu served as a Hanlin Academician. In the second month of the fourteenth year of the Yuanhe period (819), Emperor Xianzong came, and Zhongsu wrote the 'Stele of the Buddha's Bone'. The inscription briefly stated: 'At Mingyue Hill in Qiyang Fayun Temple, there is a pagoda built by King Asoka, which contains a finger bone relic of the Buddha. Emperor Taizong (Li Shimin, 626-649) specially built a temple and added a double pagoda. Emperor Gaozong (Li Zhi, 649-683) moved the Buddha's finger relic to Luoyi. Empress Tianhou (Wu Zetian) offered it in a treasure box. Emperor Zhongzong (Li Xian, 705-710) recorded this event in the national history. Emperor Suzong (Li Heng, 756-762) enshrined the Buddha's finger relic in the inner palace. Emperor Dezong (Li Shi, 779-805) worshiped it in the Dharma palace. According to the original biography, it must be opened once every thirty years, so that the jade candle will be harmonious, the golden mirror will be bright, disasters will be eliminated, and crops will be abundant.' (From the 'History of the Tang Dynasty') Bai Juyi Bai Juyi, styled Letian, his ancestors were from Taiyuan, and later moved to Xiagui. Bai Juyi was exceptionally intelligent and skilled in writing. At the age of seventeen, he passed the imperial examination and obtained the Jinshi degree. During the Yuanhe period (806-820), he was ranked B in the imperial examination. He served as the Minister of Justice. When Bai Juyi lived in Dongdu (Luoyang), he dredged swamps, planted trees, and built a stone building on Xiangshan, calling himself the Layman of Xiangshan, also known as the Drunken Poet. He once asked Zen Master Ning for the essentials of cultivating the mind.
師。得八言廣為八偈。八言謂覺觀定慧明通濟舍。其觀偈曰。以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄(八偈見長慶集)。元和四年詔惟寬禪師入見問禪要。來居易問師曰。既云禪師。何以說法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。律即是法。法不離禪。長慶二年居易知杭州。往問道于鳥窠禪師。師曰。諸惡莫作。眾善奉行。居易曰三歲孩兒也恁么道。師曰。三歲孩兒雖道得。八十老翁行不得。居易服其言。作禮而去。后至廬山謁歸宗常禪師。值師泥壁。師問曰。君子儒。小人儒。居易曰君子儒。師打泥杇一下。居易遂過泥。師接得便用。良久云。莫便是快俊底白侍郎么。居易云不敢。師云祇有過泥分。嘗勸一百四十八人結上生會。行念慈氏名。坐想慈氏容。愿當來世必生兜率。晚歲風痹。遂專志西方祈生安養。畫西方變相一軸。為之愿曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身病苦者。同生無量壽佛所。一夕唸佛坐榻上。倏然而逝。居易嘗于缽塔寺依如大師受八關齋戒者九度(舊唐史並傳燈)。太和三年蘇州重玄寺刊石壁經成。居易撰碑。略曰。夫開示悟入諸佛知見。以了義度無邊。以圓教垂無窮。莫尊於法華經。證無生忍。造不二門。住不思議解脫。莫極于
【現代漢語翻譯】 師（禪師）。得到八言，廣為八偈。八言指的是覺、觀、定、慧、明、通、濟、舍。其中觀偈說：『以心中眼，觀心外相，從何而有，從何而喪。觀之又觀，則辨真妄。』（八偈見於《長慶集》）。 元和四年（809年），皇帝下詔讓惟寬禪師入宮覲見，詢問禪的要義。白居易問禪師說：『既然稱為禪師，為何還要說法？』禪師說：『無上菩提，體現在身上就是律，說出來就是法，行於心中就是禪。律即是法，法不離禪。』 長慶二年（822年），白居易任杭州太守，前往向鳥窠禪師問道。禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲孩兒也知道這麼說。』禪師說：『三歲孩兒雖說得，八十老翁行不得。』白居易佩服他的話，行禮而去。 後來到廬山拜訪歸宗常禪師，正趕上禪師在泥墻。禪師問：『是君子儒，還是小人儒？』白居易說：『君子儒。』禪師用泥刀打了一下泥墻。白居易於是接過泥刀和泥，禪師接過便用。過了很久，禪師說：『莫非是快人快語的白侍郎嗎？』白居易說不敢當。禪師說：『只是有過泥的緣分。』 白居易曾勸一百四十八人結上生會，修行唸誦慈氏（彌勒菩薩）的名號，坐禪觀想慈氏的容貌，發願將來一定往生兜率天。晚年患風痹，於是專心致志于西方，祈求往生安養（極樂）世界。畫了一幅西方變相圖，併爲此發願說：『極樂世界清凈土，無諸惡道及眾苦。愿如我身病苦者，同生無量壽佛所。』 一天晚上，唸佛時在坐榻上，忽然去世。白居易曾於缽塔寺依如大師受八關齋戒九次（《舊唐史》和《傳燈錄》）。 太和三年（829年），蘇州重玄寺刊刻石壁經完成，白居易撰寫碑文，大略說：『開示悟入諸佛知見，以了義度無邊，以圓教垂無窮，沒有比《法華經》更尊貴的了。證得無生忍，造入不二法門，安住于不可思議解脫，沒有比這更極致的了。』
【English Translation】 Master (Zen Master). Obtained eight words, widely used in eight verses. The eight words refer to perception, observation, concentration, wisdom, clarity, understanding, salvation, and relinquishment. Among them, the observation verse says: 'Use the eyes of the heart to observe external appearances. From where do they arise? From where do they disappear? Observe and observe again, then distinguish truth from falsehood.' (The eight verses are found in the 'Changqing Collection'). In the fourth year of Yuanhe (809 AD), the emperor issued an edict for Zen Master Weikuan to enter the palace for an audience, inquiring about the essence of Zen. Bai Juyi asked the Zen Master, 'Since you are called a Zen Master, why do you still preach the Dharma?' The Zen Master said, 'Supreme Bodhi, embodied in the body is discipline (Vinaya), spoken through the mouth is Dharma, practiced in the heart is Zen. Discipline is Dharma, and Dharma is inseparable from Zen.' In the second year of Changqing (822 AD), Bai Juyi, as the governor of Hangzhou, went to ask Zen Master Niaoke about the Way. The Zen Master said, 'Avoid all evil, practice all good.' Bai Juyi said, 'Even a three-year-old child knows to say that.' The Zen Master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot practice it.' Bai Juyi admired his words, bowed, and left. Later, he visited Zen Master Guizong Chang at Mount Lu, just as the Zen Master was plastering a wall. The Zen Master asked, 'Are you a Confucian gentleman or a Confucian petty man?' Bai Juyi said, 'A Confucian gentleman.' The Zen Master tapped the wall with a plastering trowel. Bai Juyi then took the trowel and mud, and the Zen Master took it and used it. After a long time, the Zen Master said, 'Could it be the straightforward Vice Minister Bai?' Bai Juyi said he didn't dare to presume. The Zen Master said, 'It's just the affinity of passing the mud.' Bai Juyi once encouraged one hundred and forty-eight people to form an Upper Birth Society, practicing reciting the name of Maitreya (Cishi, the Maitreya Bodhisattva), meditating on the appearance of Maitreya, and vowing to be reborn in Tushita Heaven in the future. In his later years, he suffered from wind paralysis, so he devoted himself to the West, praying to be reborn in the Land of Bliss (An Yang, Sukhavati). He painted a Western Transformation Picture and made a vow for it, saying, 'The Pure Land of the Land of Bliss, free from all evil paths and all suffering. May those who suffer from illness like me be reborn in the abode of Amitabha Buddha.' One night, while reciting the Buddha's name on his seat, he suddenly passed away. Bai Juyi had received the Eight Precepts nine times at Bota Temple under Master Ru (Old Tang History and Transmission of the Lamp). In the third year of Taihe (829 AD), the carving of the Stone Wall Sutra at Chongxuan Temple in Suzhou was completed. Bai Juyi wrote the inscription, roughly saying, 'To reveal, instruct, awaken, and enter the knowledge and vision of the Buddhas, to liberate the boundless with the definitive meaning, and to impart the infinite with the perfect teaching, nothing is more venerable than the Lotus Sutra (Fahua Jing). To realize the non-origination forbearance, to create the gate of non-duality, and to abide in inconceivable liberation, nothing is more ultimate than this.'
維摩經。攝四生九類入無餘涅槃。實無得度者。莫先於金剛經。壞罪集福。凈一切惡。莫急於尊勝陀羅尼經。應念隨愿往生。莫切于彌陀經。用正見觀真相。莫出於普賢行法經。詮自性。認本覺。莫深於實相法密經。空法塵。依佛智。莫過於般若心經。是八種經。具十二部三乘之要旨。萬佛之秘藏盡矣(長慶集)。
龐蘊
蘊。字道玄。衡陽人。世本業儒。志求真諦。初謁石頭遷禪師問。不與萬法為侶者是甚麼人。遷以手掩其口。豁然有省。一日遷問曰。日用作么生。蘊曰。若問日用事。即無開口處。乃以偈呈遷。遷然之。后參馬祖。問曰不與萬法為侶者是什麼人。祖云。待汝一口吸盡西江水即向汝道。蘊頓領玄要。元和中北遊襄漢。居郭西小舍。一女靈照常制竹漉籬賣以供朝夕。將逝令靈照出視早晚。及午以報。女遽曰。日已中矣。而有蝕也。蘊出戶視之。女即登父座合掌坐亡。蘊笑曰。吾女鋒捷。於是更留七日。州牧于頔問疾。蘊謂曰。但願空諸所有。慎勿實諸所無。言訖枕頔膝而化(傳燈)。
柳宗元
宗元。字子厚。河東人。少精敏絕倫。為文章卓偉精緻。第進士博學宏辭科。貞元中拜監察御史。元和中為柳州刺史。后貶永州司馬。因自放山澤間。其湮厄感郁一寓諸文。送浚上人歸
【現代漢語翻譯】 維摩經：它涵蓋了四生（胎生、卵生、濕生、化生）九類（有想、無想、有色、無色、有足、無足、二足、四足、多足）眾生，使他們進入無餘涅槃（nirvana，佛教術語，指完全寂滅的狀態）。實際上，沒有比金剛經（Vajracchedika Sutra）更優先的經典了。 尊勝陀羅尼經：它能消除罪業，積累福德，凈化一切惡行，沒有比持誦尊勝陀羅尼經（Usnisa Vijaya Dharani Sutra）更快速的了。 彌陀經：它能使人應念隨愿往生凈土，沒有比彌陀經（Amitabha Sutra）更懇切的了。 普賢行法經：它教導人們用正見觀察事物的真相，沒有比普賢行法經（Samantabhadra's Practices and Vows Sutra）更卓越的了。 實相法密經：它詮釋自性，認識本覺，沒有比實相法密經（Esoteric Sutra on the Reality Mark）更深刻的了。 般若心經：它使人空掉法塵，依靠佛的智慧，沒有比般若心經（Heart Sutra）更精妙的了。這八種經典，具備了十二部經和三乘（聲聞乘、緣覺乘、菩薩乘）的要旨，窮盡了萬佛的秘密寶藏（長慶集）。
龐蘊
龐蘊，字道玄，衡陽人。世代以儒學為業，立志尋求真諦。最初拜訪石頭遷禪師，問道：『不與萬法為侶的是什麼人？』石頭遷用手摀住他的嘴，龐蘊豁然開悟。一天，石頭遷問他說：『你每天如何用功？』龐蘊說：『如果問我每天的用功，我就無從開口。』於是作偈呈給石頭遷，石頭遷認可了他。後來參拜馬祖，問道：『不與萬法為侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』龐蘊立刻領悟了玄妙的要旨。元和年間（806-820）北遊襄漢，住在郭西的小屋裡。他的女兒靈照常常製作竹製的漉籬來賣，以供早晚的生計。將要去世時，他讓靈照出去看早晚，到中午時來報告。女兒立刻說：『太陽已經到正中了，而且有日蝕。』龐蘊走出屋子去看，女兒就登上他的座位，合掌坐化。龐蘊笑著說：『我的女兒真敏捷。』於是又停留了七天。州牧于頔來問候他的病情，龐蘊對他說：『只希望空掉一切所有，謹慎不要執著于虛無。』說完，枕著于頔的膝蓋而去世（傳燈）。
柳宗元
柳宗元，字子厚，河東人。年少時就非常聰明敏捷，文章卓越精緻。考中進士和博學宏辭科。貞元年間（785-805）被任命為監察御史。元和年間（806-820）擔任柳州刺史。後來被貶為永州司馬。因此放縱于山水之間，他的困厄和感傷都寄託在文章中。送別浚上人回
【English Translation】 The Vimalakirti Sutra: It encompasses the four types of birth (womb-born, egg-born, moisture-born, and transformation-born) and the nine categories of beings (those with perception, without perception, with form, without form, with feet, without feet, two-footed, four-footed, and many-footed), leading them into Nirvana without remainder (nirvana, a Buddhist term referring to the state of complete cessation). In reality, there is no sutra more paramount than the Diamond Sutra (Vajracchedika Sutra). The Usnisa Vijaya Dharani Sutra: It can eliminate sins, accumulate merits, and purify all evil deeds; there is nothing faster than reciting the Usnisa Vijaya Dharani Sutra. The Amitabha Sutra: It enables people to be reborn in the Pure Land according to their thoughts and wishes; there is no sutra more earnest than the Amitabha Sutra. The Samantabhadra's Practices and Vows Sutra: It teaches people to observe the truth of things with right view; there is no sutra more outstanding than the Samantabhadra's Practices and Vows Sutra. The Esoteric Sutra on the Reality Mark: It explains the self-nature and recognizes the original enlightenment; there is no sutra more profound than the Esoteric Sutra on the Reality Mark. The Heart Sutra: It enables people to empty the dust of dharmas and rely on the wisdom of the Buddha; there is no sutra more exquisite than the Heart Sutra. These eight kinds of sutras possess the essence of the twelve divisions of scriptures and the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), exhausting the secret treasures of all Buddhas (Changqing Collection).
Pang Yun
Pang Yun, styled Daoxuan, was a native of Hengyang. His family had been engaged in Confucianism for generations, and he aspired to seek the truth. He first visited Zen Master Shitou Qian and asked, 'What kind of person is not a companion to the myriad dharmas?' Shitou Qian covered his mouth with his hand, and Pang Yun suddenly had an awakening. One day, Shitou Qian asked him, 'How do you practice daily?' Pang Yun said, 'If you ask me about my daily practice, I have nowhere to begin speaking.' So he presented a verse to Shitou Qian, who approved of him. Later, he visited Mazu and asked, 'What kind of person is not a companion to the myriad dharmas?' Mazu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Pang Yun immediately understood the profound essence. During the Yuanhe period (806-820 AD), he traveled north to Xianghan and lived in a small house in Guoxi. His daughter, Lingzhao, often made bamboo strainers to sell in order to provide for their livelihood morning and evening. When he was about to pass away, he asked Lingzhao to go out and check the time, morning and evening, and report back at noon. The daughter immediately said, 'The sun is already at its zenith, and there is an eclipse.' Pang Yun went out of the house to look, and the daughter ascended his seat, put her palms together, and passed away while sitting. Pang Yun laughed and said, 'My daughter is quick-witted.' So he stayed for another seven days. The prefect Yu Di came to inquire about his illness, and Pang Yun said to him, 'I only wish to empty all that is possessed, and be careful not to cling to what is non-existent.' After saying this, he rested his head on Yu Di's lap and passed away (Transmission of the Lamp).
Liu Zongyuan
Liu Zongyuan, styled Zihou, was a native of Hedong. He was exceptionally intelligent and quick-witted from a young age, and his writings were outstanding and refined. He passed the imperial examination and the erudite and eloquent examination. During the Zhenyuan period (785-805 AD), he was appointed as a supervising censor. During the Yuanhe period (806-820 AD), he served as the prefect of Liuzhou. Later, he was demoted to the position of registrar of Yongzhou. Therefore, he indulged himself in the mountains and rivers, and his distress and sorrow were all expressed in his writings. Sending off the monk Jun returning to
省序略曰。金仙氏之道本于孝敬。而後積以眾德歸於空無。其教曰禪曰法曰律。上人專于律行。恒久彌固。其儀刑後學者歟。誨于生靈。觸類蒙福。其積眾德者歟。覲于高堂。視遠如邇。其本孝敬者歟。撰南嶽般舟和尚碑。略曰。和尚心大行密。體卑道尊。以為由定發慧必用毗尼。師即崇嶺作精室曰般舟臺焉。嗚呼。無得而修。故念為實相。不取於法。故律為大乘。萬行方厲。一性恒如。寂用之涯不可得也。送浩初上人序略曰。儒者韓退之病予嗜浮圖言。訾予與浮圖游。且曰見送元生序不斥浮圖。浮圖誠有不可斥者。往往與易．論語合。誠樂之。其與性情𠁗然。不與孔子異道。退之好儒。未能過揚子。揚子之書于莊墨申韓皆有取焉。浮圖者反不及莊墨申韓之怪僻險賊耶。曰以其夷也。果不通道而斥焉以夷。則將友惡來盜跖而賤季札由余乎。非所謂去名求實者矣。吾之所取者。與易．論語合。雖聖人復生。不可得而斥也。退之所罪者其跡也。撰凈土院記。略曰。中州之西數萬里。有國曰身毒。釋迦如來示現之地。彼佛言曰。西方過十萬億佛土。有世界曰極樂。佛號無量壽如來。其國無三惡八難。眾寶以為飾。其人無十纏九惱。群聖以為友。有能誠心大愿歸心是土者。茍念力具足則生彼國。永出三界得不退轉。其言無所欺
也。晉時廬山遠法師作唸佛三昧詠。大勸於時。其後天臺顗大師著釋凈土十疑論。宏宣其教。迷者賴焉。蓋其留異跡而去者甚眾。撰南嶽大明律師碑。略曰。儒以禮立。仁義無之則壞。佛以律持。定慧去之則喪。是故離禮于仁義者。不可與言儒。異律于定慧者。不可與言佛。撰六祖能大師碑。略曰。自有生物則好鬥奪喪其本實。悖乖淫流莫返于初。而浮圖說后出推離還源合所。謂生而靜者梁氏。好作有為。達磨譏之。空術益顯。六傳大鑒。其道以無為為有。以空洞為實。以廣大不蕩為歸。其教人始以性善。終以性善。不假耘鋤。本其靜矣(全文並見本集)。
李翱
翱。字習之。後魏尚普左僕射沖十世孫。中進士第。元和初為國子博士史館修撰。嘗為朗州刺史。仰慕藥山惟儼禪師道風。屢請不赴。乃特入山致敬。藥山端然看經殊不顧視。翱乃云見面不如聞名。拂袖便行。藥山卻召翱。翱回首。何得貴耳賤目。遂頂拜。起問如何是道。藥山以手指天。復指凈瓶。翱曰不會。藥山云。云在青天水在瓶。翱拜謝。乃呈偈云。煉得身形似鶴形。千株松下兩函經。我來問道無餘事。云在青天水在瓶。一夕師登山。忽云開見月。大嘯一聲。聲落澧陽八九十里。翱聞之。復寄偈曰。選得幽居愜野情。終年無送亦無迎。有
【現代漢語翻譯】 現代漢語譯本： 也。晉朝時廬山遠法師創作了《唸佛三昧詠》，大力勸導當時的人們唸佛。其後天臺智顗大師撰寫了《釋凈土十疑論》，弘揚宣講凈土宗的教義，使迷惑的人們有所依靠。大概是因為他留下奇異的足跡而離世的人非常多。他撰寫了《南嶽大明律師碑》，其中略述道：儒家以禮立身，沒有仁義就會敗壞；佛家以戒律持身，失去禪定和智慧就會喪失根本。因此，背離仁義的儒家，不可以與他談論儒學；違背戒律的禪定和智慧，不可以與他談論佛法。他還撰寫了《六祖能大師碑》，其中略述道：自從有了生物，就喜歡爭鬥搶奪，喪失其本來的真性；悖逆邪惡的潮流，沒有返回到最初的純真。而佛教的學說後來出現，推崇離開塵世，返回本源，與本性相合。說人生來就清靜的是梁武帝（464-549），他喜歡有所作為，達摩祖師譏諷他，使得空性的理論更加彰顯。經過六代傳到大鑒慧能（六祖慧能，638-713），他的道以無為作為有為，以空洞作為實在，以廣大而不動搖作為歸宿。他的教導人們開始於本性善良，最終也歸於本性善良，不需要耕耘鋤草，本來就是清靜的（全文都可以在本集中看到）。
李翱
李翱，字習之，是後魏尚普左僕射沖的十世孫。考中進士。元和（806-820）初年擔任國子博士、史館修撰。曾經擔任朗州刺史。仰慕藥山惟儼禪師（751-834）的道風，多次邀請他都不來。於是親自入山致敬。藥山禪師端坐著看經，完全不理睬他。李翱於是說：『見面不如聞名。』拂袖便要離開。藥山禪師卻叫住李翱。李翱回頭，藥山禪師說：『為什麼看得起耳朵卻看不起眼睛？』於是李翱叩拜。起來后問什麼是道。藥山禪師用手指指天，又指指凈瓶。李翱說不明白。藥山禪師說：『云在青天，水在瓶。』李翱拜謝。於是呈上一首偈語說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘事，云在青天水在瓶。』一天晚上，禪師登山，忽然云開見月，大聲長嘯一聲，聲音傳到澧陽八九十里。李翱聽到了，又寄了一首偈語說：『選得幽居愜野情，終年無送亦無迎，有』
【English Translation】 English version: Also. During the Jin Dynasty, Dharma Master Yuan of Mount Lu composed the 'Nianfo Samadhi Hymn', greatly encouraging people at that time to recite the Buddha's name. Later, Great Master Zhiyi of Tiantai wrote the 'Ten Doubts about Pure Land' treatise, widely propagating its teachings, providing reliance for those who were confused. It is said that many people left extraordinary traces and departed from this world because of him. He wrote the 'Stele for Lawyer Daming of Mount Nan Yue', which briefly states: Confucianism is established through propriety; without benevolence and righteousness, it will be ruined. Buddhism is upheld through precepts; without samadhi and wisdom, it will be lost. Therefore, those who deviate from benevolence and righteousness cannot be discussed with about Confucianism; those who violate precepts in samadhi and wisdom cannot be discussed with about Buddhism. He also wrote the 'Stele for the Great Master Neng, the Sixth Patriarch', which briefly states: Since living beings came into existence, they have been fond of fighting and seizing, losing their original essence. Deviant and perverse currents flow without returning to the beginning. However, the Buddhist teachings that emerged later advocate leaving the mundane world, returning to the source, and uniting with one's nature. The Liang Dynasty (502-557) claimed that people are born tranquil, Emperor Wu of Liang (464-549) liked to engage in purposeful actions, which was criticized by Bodhidharma, making the theory of emptiness even more prominent. After six generations, it was passed down to Dajian Huineng (Sixth Patriarch Huineng, 638-713), whose path takes non-action as action, emptiness as reality, and vastness without wavering as the ultimate destination. His teachings begin with the inherent goodness of human nature and ultimately return to the inherent goodness of human nature, requiring no cultivation or weeding, as it is inherently tranquil (the full text can be found in this collection).
Li Ao
Li Ao, whose courtesy name was Xizhi, was a tenth-generation descendant of Chong, the Left Vice Minister of the Ministry of Personnel during the Later Wei Dynasty. He passed the imperial examination and became a Jinshi. In the early years of the Yuanhe era (806-820), he served as a Doctor of the Imperial Academy and a Compiler of the Historiography Institute. He once served as the Prefect of Langzhou. Admiring the Daoist demeanor of Zen Master Yaoshan Weiyan (751-834), he repeatedly invited him, but he did not come. So he personally went to the mountain to pay his respects. Zen Master Yaoshan sat upright reading scriptures, completely ignoring him. Li Ao then said, 'Seeing is not as good as hearing.' He flicked his sleeves and was about to leave. Zen Master Yaoshan then called out to Li Ao. Li Ao turned his head, and Zen Master Yaoshan said, 'Why do you value your ears and despise your eyes?' So Li Ao prostrated himself. After getting up, he asked what the Dao is. Zen Master Yaoshan pointed to the sky and then pointed to a clean bottle. Li Ao said he did not understand. Zen Master Yaoshan said, 'The clouds are in the blue sky, and the water is in the bottle.' Li Ao bowed and thanked him. Then he presented a verse saying, 'Refined my form to resemble a crane, two cases of scriptures beneath a thousand pines. I came to ask about the Dao, with nothing else to seek, the clouds are in the blue sky, and the water is in the bottle.' One night, the Zen master climbed the mountain, and suddenly the clouds parted to reveal the moon, and he let out a loud roar, the sound of which traveled eighty or ninety miles to Liyang. Li Ao heard it and sent another verse saying, 'Chosen a secluded dwelling to satisfy my wild heart, no sending off or welcoming throughout the year, having'
時直上孤峰頂。月下披雲嘯一聲。翱嘗著復性三篇。其一謂情昏則性匿忘情則復性。其二謂無思則寂照。其三謂昏而不思終不明道(傳燈並本集)。
裴度
度。字中立。河東聞喜人。歷四朝。文宗詔節度河東。二年拜中書令封晉國公。謚文忠。嘗與三十餘人問道於國一欽禪師。行門人禮。在河東時奏五臺佛光寺慶雲現。見文殊乘獅子于空中。從者萬衆。帝遣使供萬菩薩。是日復有慶雲見(鐔津集)。
庾承宣
承宣。登貞元八年第。與韓愈．歐陽詹等同榜。號龍虎榜。嘗撰福州凈光塔銘。其序略曰。觀察使柳公．監軍使魚公相與言曰。報君莫大於崇福。崇福莫大於樹善。樹善莫大於佛教。教之本其在浮圖歟。夫浮圖者。上參諸天。下鎮三界。影之所蔭如日月之照。破昏為明。鈴之所響如金石之奏。聞聲生善。如是之福盡歸人主。謀之既臧。相顧踴躍。食王祿者樂於檀施。荷帝力者悅而獻工。役無告勞。功用斯畢。皇帝嘉焉。賜額曰貞元無垢凈光之塔(舊唐史)。
劉禹錫
禹錫字夢得。系出中山。擢進士第。登博學宏詞科。終檢校禮部郎中。嘗撰六祖大鑒禪師第二碑曰。元和十年某月日。詔書追褒曹溪第六祖能公。謚曰大鑒。實廣州牧馬總以疏聞。由是可其奏。后三年有僧道
【現代漢語翻譯】 現代漢語譯本 當時（時直）他登上孤峰頂，在月光下披開雲霧，發出長嘯一聲。他曾經寫過《復性》三篇，其中一篇說：『情感昏昧，則本性隱匿；忘卻情感，則恢復本性。』第二篇說：『沒有思慮，則達到寂靜明照的境界。』第三篇說：『昏昧而不加以思考，終究不能明白真道。』（出自《傳燈錄》和《本集》）。
裴度（765年-839年）
裴度，字中立，是河東聞喜人。他歷經四朝。唐文宗（827年-840年）時，詔令他節度河東，兩年後拜為中書令，封為晉國公，謚號文忠。他曾經與三十多人在國一欽禪師處問道，行門人弟子之禮。在河東時，他上奏五臺山佛光寺出現慶雲，見到文殊菩薩乘獅子在空中，跟隨者眾多。皇帝派遣使者供養萬菩薩，當天再次出現慶雲。（出自《鐔津集》）。
庾承宣
庾承宣，在唐德宗貞元八年（792年）考中進士，與韓愈、歐陽詹等同榜，被稱為龍虎榜。他曾經撰寫福州凈光塔銘，其中的序文大略是：觀察使柳公、監軍使魚公相互說道：『報答君王的恩德，沒有比崇尚福德更大的了；崇尚福德，沒有比樹立善行更大的了；樹立善行，沒有比佛教更大的了。佛教的根本在於浮圖（佛塔）吧。』這浮圖，上可參諸天，下可鎮三界，它的影子所覆蓋之處，如同日月的光輝照耀，破除昏暗，帶來光明；它的鈴聲所響之處，如同金石的樂聲奏響，聽到聲音便會產生善念。這樣的福德全部歸於人主。』商議既定，他們相互鼓勵，踴躍行動。享受君王俸祿的人樂於佈施，承受皇帝恩澤的人高興地貢獻工力，沒有抱怨勞累，工程順利完成。皇帝對此嘉獎，賜額為『貞元無垢凈光之塔』。（出自《舊唐書》）。
劉禹錫（772年-842年）
劉禹錫，字夢得，祖籍中山。考中進士，又登博學宏詞科。最終官至檢校禮部郎中。他曾經撰寫《六祖大鑒禪師第二碑》，其中寫道：『唐憲宗元和十年（815年）某月日，詔書追褒曹溪第六祖慧能（638年-713年），謚號大鑒。』實際上是廣州牧馬總以奏疏上報，因此皇帝認可了他的奏請。三年後，有僧人道
【English Translation】 English version At that time, he ascended the summit of a solitary peak. Under the moonlight, he parted the clouds and let out a long roar. He once wrote three essays on 'Recovering the Nature,' one of which said: 'When emotions are clouded, the nature is hidden; when emotions are forgotten, the nature is recovered.' The second said: 'Without thoughts, there is serene illumination.' The third said: 'If one is clouded and does not think, one will never understand the Way.' (From 'Transmission of the Lamp' and 'Collected Works').
Pei Du (765-839)
Pei Du, courtesy name Zhongli, was from Wenxi in Hedong. He served through four dynasties. During the reign of Emperor Wenzong of Tang (827-840), he was ordered to govern Hedong, and two years later, he was appointed as Chancellor and granted the title Duke of Jin, with the posthumous title Wenzhong. He once studied the Way with Zen Master Guoyi Qin along with more than thirty others, behaving as a disciple. While in Hedong, he reported that auspicious clouds appeared at Foguang Temple on Mount Wutai, and he saw Manjushri (Bodhisattva of wisdom) riding a lion in the sky, followed by a multitude. The emperor sent envoys to make offerings to ten thousand Bodhisattvas, and on that day, auspicious clouds appeared again. (From 'Collected Works of Xianjin').
Yu Chengxuan
Yu Chengxuan passed the imperial examination in the eighth year of the Zhenyuan era (792) during the reign of Emperor Dezong of Tang, and was on the same list as Han Yu, Ouyang Zhan, and others, known as the Dragon and Tiger List. He once wrote the inscription for the Jingguang Pagoda in Fuzhou. The preface roughly says: 'The Inspector Liu and the Military Supervisor Yu said to each other: 'There is no greater way to repay the ruler than to honor blessings; there is no greater way to honor blessings than to establish good deeds; there is no greater way to establish good deeds than through Buddhism. The foundation of Buddhism lies in the stupa (pagoda). This stupa reaches up to the heavens and suppresses the three realms below. Its shadow covers like the light of the sun and moon, dispelling darkness and bringing light. The sound of its bells resonates like the music of metal and stone, and hearing the sound generates good thoughts. Such blessings all belong to the ruler.' After discussing and deciding, they encouraged each other and acted enthusiastically. Those who enjoyed the ruler's salary were happy to donate, and those who received the emperor's grace were pleased to contribute labor. Without complaining about hardship, the project was completed successfully. The emperor praised this and bestowed the name 'Immaculate Pure Light Pagoda of the Zhenyuan Era.' (From 'Old Book of Tang').
Liu Yuxi (772-842)
Liu Yuxi, courtesy name Mengde, was from Zhongshan. He passed the imperial examination and also passed the erudite and eloquent examination. He eventually became Vice Minister of the Ministry of Rites. He once wrote the Second Stele of the Sixth Patriarch Dajian Zen Master, which says: 'On a certain day of a certain month in the tenth year of the Yuanhe era (815) during the reign of Emperor Xianzong of Tang, an imperial decree posthumously praised the Sixth Patriarch Huineng (638-713) of Caoxi, with the posthumous title Dajian.' In reality, it was the Governor of Guangzhou who reported it in a memorial, and therefore the emperor approved his request. Three years later, a monk said
琳。率其徒由曹溪來。且曰愿立第二碑。學者志也。維如來滅后中五百歲。而摩騰．竺法蘭以經來華。人始聞其言。猶夫重昏之見曶爽。后五百歲而達磨以法來華。人始傳其心。猶夫昧旦之睹白日。自達磨六傳至大鑒。如貫意珠。有先後而無同異。世之言真宗者所謂頓門。初達磨與佛衣俱來。得道傳付以為真印。至大鑒置而不傳。豈以是為筌蹄耶。芻狗耶。將人人之莫己若。而不若置之耶。吾不得而知也。按大鑒生新州。三十出家。四十七年而歿。百有六年而謚。始自蘄之東山。從第五師得授記以歸。高宗使中貴人再徴。不奉詔。第以言為貴。上敬行之。銘曰。至人之生無有種類。同人者形。出人者智。蠢蠢南裔降生杰異。父干母坤獨肖元氣。一言頓悟不踐初地。五葉相承授以寶器。宴坐曹溪世號南宗。學徒畟來如水之東。飲以妙藥差其喑聾。詔不能致許為法雄。去佛日遠群言積億。著空執有各走其域。我立真筌揚起南國。無修而修無得而得。能使學者還其天職。如黑而迷仰見斗極。得之自然竟不可傳。口傳手付則礙於有。留衣中堂得者天授。又撰佛衣銘曰。佛言不行。佛衣乃爭。忽近貴遠。古今常情。尼父之生。土無一里。夢奠之後。履存千祀。惟昔有梁。如象之狂。達磨救世。來為醫王。以言不痊。因物乃遷。如
【現代漢語翻譯】 現代漢語譯本： 琳率領他的弟子從曹溪前來，並且說希望立第二塊碑，這是學者的志向啊。追溯如來佛涅槃后的五百年，摩騰（Kāśyapa Mātanga，迦葉摩騰）和竺法蘭（Dharmaratna，曇摩羅剎）帶著佛經來到中國，人們才開始聽到佛的教義，就像在重重黑暗中看到一絲曙光。又過了五百年，菩提達摩（Bodhidharma）帶著禪法來到中國，人們才開始領悟佛的心法，就像在黎明時分看到太陽。從菩提達摩開始，經過六代傳到大鑒慧能（Dajian Huineng），就像用線貫穿寶珠一樣，有先後順序但沒有差異。世人所說的真宗，就是所謂的頓悟之門。當初菩提達摩和佛衣一起來到中國，得到佛法的人就傳承佛衣作為真傳的印證。到了大鑒慧能（Dajian Huineng）時，他把佛衣放置起來不再傳下去，難道是因為他把佛衣看作是捕魚的筌蹄（工具）或祭祀用的芻狗（草扎的狗）嗎？還是因為他認為每個人都和他一樣，所以不如不傳呢？我不得而知。根據記載，大鑒慧能（Dajian Huineng）出生在新州，三十歲出家，四十七歲圓寂，過了一百零六年才被追諡。他最初從蘄州的東山，跟隨第五代祖師弘忍（Daman Hongren）得到授記后返回。唐高宗（公元650年-683年在位）派中貴人多次徵召他，他都不接受詔令，只是認為言語最為可貴，皇上敬佩並實行他的主張。 銘文說：『至人的出生沒有種類之分，與常人相同的是形體，超越常人的是智慧。在偏遠的南方降生了傑出的人物，父親是天，母親是地，唯獨傚法元氣。一句話頓悟，不經歷修行的最初階段。五代祖師相承，授予寶貴的法器。安坐在曹溪，世人稱他為南宗。學徒紛紛前來，像水流向東方一樣。用微妙的法藥給他們服用，醫治他們的瘖啞和耳聾。皇帝的詔令不能使他屈服，人們稱許他是法門的英雄。距離佛陀的時代越來越遠，各種言論積累如山。執著于空或執著于有，各自走向自己的領域。我樹立真正的標桿，在南方高高揚起。沒有修持的修持，沒有得到的得到。能夠使學者恢復他們的天職。像在黑暗中迷路的人，抬頭看見北斗星。得到佛法是自然而然的，最終是不可言傳的。口頭傳授或用手交付，都會被有形之物所阻礙。留下佛衣在中堂，得到它的人是上天的授予。』 又撰寫《佛衣銘》說：『佛的教誨不能實行，佛衣才引起爭奪。總是看重近處而輕視遠處，這是古今常情。孔子的出生，他的家鄉沒有一里土地被封賞。夢中奠祭之後，他的鞋子卻被儲存了千年。想當初梁武帝（公元502年-549年在位）在位時，就像發狂的大象一樣。菩提達摩（Bodhidharma）來拯救世人，是來做醫王的。因為言語不能治癒，所以就用實物來轉移。』
【English Translation】 English version: Lin led his disciples from Caoxi and said that he wished to erect a second stele, which is the ambition of a scholar. Tracing back to five hundred years after the Nirvana of Tathagata (如來), Kāśyapa Mātanga (摩騰) and Dharmaratna (竺法蘭) came to China with the scriptures, and people began to hear the teachings of the Buddha, just like seeing a glimmer of dawn in the deep darkness. After another five hundred years, Bodhidharma (達磨) came to China with the Dharma, and people began to understand the mind Dharma of the Buddha, just like seeing the sun at dawn. Starting from Bodhidharma (達磨), passing through six generations to Dajian Huineng (大鑒慧能), it is like threading a precious pearl with a thread, with a sequence but no difference. What the world calls the True Sect is the so-called Sudden Enlightenment School. At the beginning, Bodhidharma (達磨) came to China with the Buddha's robe, and those who attained the Dharma inherited the robe as a proof of the true transmission. When it came to Dajian Huineng (大鑒慧能), he put the robe aside and no longer passed it on. Is it because he regarded the robe as a fish trap (筌蹄, a tool for catching fish) or a straw dog (芻狗, a straw dog used for sacrifice)? Or is it because he thought that everyone was like him, so it was better not to pass it on? I do not know. According to records, Dajian Huineng (大鑒慧能) was born in Xinzhou, became a monk at the age of thirty, passed away at the age of forty-seven, and was posthumously honored one hundred and six years later. He first returned from Dongshan in Qizhou, after receiving the prediction from the Fifth Patriarch Hongren (Daman Hongren). Emperor Gaozong of Tang (唐高宗, reigned 650-683 AD) sent middle-ranking officials to summon him many times, but he refused to accept the edict, only believing that words were the most valuable. The emperor admired and implemented his ideas. The inscription says: 'The birth of a perfect man has no distinction of kind; what is the same as ordinary people is the form, and what surpasses ordinary people is wisdom. An outstanding person was born in the remote south, the father is heaven, the mother is earth, and he alone imitates the primordial energy. Enlightenment in one word, without going through the initial stages of practice. The five generations of patriarchs inherited each other, and bestowed the precious Dharma vessel. Sitting peacefully in Caoxi, the world calls him the Southern School. Disciples came one after another, like water flowing to the east. They are given the subtle Dharma medicine to cure their muteness and deafness. The emperor's edict could not subdue him, and people praised him as a hero of the Dharma. The era is getting farther and farther away from the Buddha, and various opinions accumulate like mountains. Attaching to emptiness or attaching to existence, each goes to their own field. I set up a true standard, and raise it high in the south. Practice without practice, attainment without attainment. Able to restore scholars to their natural duties. Like those who are lost in the dark, they look up and see the Big Dipper. Obtaining the Dharma is natural, and ultimately cannot be conveyed in words. Oral transmission or delivery by hand will be hindered by tangible things. Leaving the robe in the central hall, the one who obtains it is bestowed by heaven.' He also wrote the 'Robe Inscription', saying: 'The Buddha's teachings cannot be practiced, so the robe causes contention. Always valuing what is near and despising what is far, this is the common sentiment of ancient and modern times. Confucius was born, and his hometown was not rewarded with even a mile of land. After the dream offering, his shoes were preserved for thousands of years. Once upon a time, Emperor Wu of Liang (梁武帝, reigned 502-549 AD) was like a mad elephant. Bodhidharma (達磨) came to save the world, to be a healing king. Because words could not heal, he used objects to divert attention.'
執符節。行乎復關。民不知官。望車而畏。俗不知佛。得衣為貴。壞色之衣。道不在茲。由之通道。所以為寶。六祖未彰。其出也微。既還狼荒。憬俗蚩蚩。不有信器。眾生曷歸。是開便門。非止傳衣。初必有終。傳豈無已。物必歸盡。衣胡久恃。先終知終。用乃不窮。我道無朽。衣於何有。其用已陳。孰非芻狗。
李德裕
德裕。字文饒。吉甫子也。其先贊皇人。穆宗即位擢翰林學士。官至司徒同平章事。終崖州司戶參軍。懿宗追贈衛國公。寶曆中。公以淮海書院及所居宅建甘露寺。以資穆宗冥福。時甘露降故名(本傳並潤州圖經)。
萬敬儒
敬儒。廬州人。三世同居。喪親廬墓刺血寫佛經。斷手二指輒復生。宣宗表其家(唐書本傳)。
吳道子
道子。陽翟人。初名道子。玄宗改名道玄。工𦘕。下筆有神。玄宗召入供奉。于景公寺畫地獄變相。都人咸觀。皆懼罪修善。兩市屠沽不售(名𦘕記並統紀)。
杜荀鶴
荀鶴。字彥之。早有詩名。大中中登科。后遷主客員外郎。天祐初卒。自號九華山人。有詩集行世。其送僧詩曰。利門名路兩無憑。百歲風前短焰燈。只恐為僧心不了。為僧心了總輸僧。
李舟
舟。字公度。隴西人。岑之子也。有文章
。高志氣。杜甫有詩二十六韻送之。首云。代北有豪鷹。生子毛盡赤(云云)。舟嘗云。釋迦生中國。設教如周孔。周孔生西方。設教如釋迦。天堂無則已。有則君子登。地獄無則已。有則小人入(李肇國史補)。
陸亙
亙觀察池州時。普愿禪師居南泉三十年。亙請入郡伸弟子禮。亙曰。弟子亦薄會佛法。師曰大夫十二時中作么生。亙曰寸絲不掛。師曰階下漢。亙見人雙陸。拈起骰子。云恁么不恁么。祇恁么信彩去時如何。師拈起云。臭骨頭。花十八(傳燈)。
李節
節為河東節度巡官。大中八年潭州嶽麓寺沙門疏言往太原求大藏經。河東節度使司空盧鈞．副使韋宙以經施之。節餞之以序曰。業儒之人喜排釋氏。其論必曰禹湯文武之代皆無有釋。釋氏之興。源於漢。流於晉。瀰漫于宋魏齊梁陳隋。此衰世之所奉也。宜一掃絕刬草之。使不得滋。論者之言粗矣。抑能知其然未知其所以然也。吾請精而言之。昔有一夫膚腯而色凝。氣烈而神清。怡然保順。醫與禱無用也。復一夫而有風濕之疴。背癃而足躄。耳聵而目瞑。於是用攻熨焉。事禳禬焉。是二夫者胡相反耶。病與不病異耳。嗚呼。三代之前世康人良。禹湯文武德義播之。周公孔子典教持之。道風雖微。漸漬猶存。詐不勝信。惡知避善
【現代漢語翻譯】 現代漢語譯本：高尚的志氣。杜甫寫了一首二十六韻的詩送給他，開頭說：『代北有豪鷹，生子毛盡赤（等等）。』 舟嘗說：『釋迦牟尼生在中國，設教如同周公、孔子。周公、孔子生在西方，設教如同釋迦牟尼。天堂如果沒有就算了，如果有，那麼君子就應該登上去。地獄如果沒有就算了，如果有，那麼小人就會進去。』（李肇《國史補》）
陸亙
陸亙擔任池州觀察使時，普愿禪師在南泉住了三十年。陸亙請他到郡里，行弟子之禮。陸亙說：『弟子也略微懂得一些佛法。』 禪師問：『大夫十二時辰中都在做什麼？』 陸亙答：『寸絲不掛。』 禪師說：『階下漢。』 陸亙看見別人玩雙陸，拿起骰子，說：『這樣還是不這樣？ 只有這樣相信綵頭的時候該怎麼辦？』 禪師拿起骰子說：『臭骨頭，花十八。』（《傳燈錄》）
李節
李節擔任河東節度巡官。大中八年（854年），潭州嶽麓寺的沙門上疏說要去太原求取大藏經。河東節度使司空盧鈞、副使韋宙把經書施捨給他。李節為他餞行，並寫了序言，說：『研究儒學的人喜歡排斥佛教，他們的論調一定是說夏禹、商湯、周文王、周武王的時代都沒有佛教。佛教的興起，源於漢朝（公元前202年-公元220年），流傳於晉朝（266年-420年），瀰漫于宋（420年-479年）、魏（386年-557年）、齊（479年-502年）、梁（502年-557年）、陳（557年-589年）、隋（581年-618年）。這是衰敗的時代所奉行的。應該全部掃除，像剷除草一樣，使它不能滋生。』 評論者的言論太粗略了，或許能知道是這樣，卻不知道為什麼是這樣。我來詳細地說說。從前有一個人，面板肥胖而且臉色紅潤，氣息旺盛而且精神清明，怡然自得地保持順暢，醫生和祈禱都沒有用。又有一個人，患有風濕的疾病，背部彎曲而且腿腳殘廢，耳朵聾而且眼睛瞎，於是用攻伐和熨燙的辦法，進行祭祀和祈禱。這兩個人為什麼如此相反呢？因為有病和沒有病不同罷了。 唉！夏商周三代之前，世道安定，人民善良。夏禹、商湯、周文王、周武王把德義傳播開來，周公、孔子把典章教化保持下來，道德風氣即使衰微，浸染的影響仍然存在，欺詐不能勝過誠信，邪惡知道躲避善良。
【English Translation】 English version: Lofty ambition. Du Fu wrote a poem of twenty-six rhymes to send him off, beginning with: 'North of Dai has a fierce eagle, its offspring are all red-feathered (etc.).' Zhou Chang once said: 'Sakyamuni was born in China, establishing teachings like the Duke of Zhou and Confucius. The Duke of Zhou and Confucius were born in the West, establishing teachings like Sakyamuni. If there is no heaven, then so be it; if there is, then gentlemen should ascend. If there is no hell, then so be it; if there is, then petty men will enter.' (Li Zhao, Supplement to the National History)
Lu Geng
When Lu Geng was the Inspector of Chizhou, Zen Master Puyan had resided in Nanquan for thirty years. Lu Geng invited him to the prefecture to pay his respects as a disciple. Lu Geng said, 'This disciple also has a slight understanding of Buddhism.' The Master asked, 'What does the Daifu (official) do during the twelve periods of the day?' Lu Geng replied, 'Not a thread hangs.' The Master said, 'A man below the steps.' Lu Geng saw people playing Shuanglu (a board game), picked up the dice, and said, 'Like this or not like this? Only when believing in the stakes, what then?' The Master picked up the dice and said, 'Stinking bone, flower eighteen.' (Transmission of the Lamp)
Li Jie
Li Jie served as the River East Circuit Inspection Officer. In the eighth year of the Dazhong era (854 AD), a Shramana from Yuelu Temple in Tanzhou submitted a memorial stating his intention to go to Taiyuan to seek the Great Treasury Sutra. The River East Circuit Commissioner Sikong Lu Jun and Deputy Commissioner Wei Zhou bestowed the sutra upon him. Li Jie bid him farewell with a preface, saying: 'Those who study Confucianism like to reject Buddhism. Their argument is always that there was no Buddhism during the times of Yu, Tang, Wen, and Wu. The rise of Buddhism originated in the Han Dynasty (202 BC-220 AD), flowed into the Jin Dynasty (266-420 AD), and spread throughout the Song (420-479 AD), Wei (386-557 AD), Qi (479-502 AD), Liang (502-557 AD), Chen (557-589 AD), and Sui (581-618 AD) dynasties. It is what declining ages uphold. It should be completely swept away, like uprooting grass, so that it cannot grow. Those who argue this are too crude. They may know that it is so, but they do not know why it is so. Let me explain it in detail. Once there was a man with plump skin and a ruddy complexion, vigorous breath and clear spirit, contentedly maintaining his well-being, but doctors and prayers were of no use. Then there was another man with rheumatic ailments, a hunched back and crippled feet, deaf ears and blind eyes, so he used methods of attack and cauterization, and performed sacrifices and prayers. Why are these two men so different? It is simply because one is sick and the other is not. Alas! Before the Three Dynasties (Xia, Shang, Zhou), the world was stable and the people were good. Yu, Tang, Wen, and Wu spread virtue and righteousness, and the Duke of Zhou and Confucius maintained the canons and teachings. Even though the moral atmosphere was weak, the influence of its permeation still remained. Deceit could not overcome sincerity, and evil knew to avoid goodness.'
。暨三代之季。世病矣。風俗大敗。詐力相乘。善以柔退。惡以強用。上下相仇激為怨俗也。釋氏之教以清凈恬虛為禪定。以柔謙退讓為忍辱。故怨爭可得而息也。以菲薄勤苦為修行。以窮達壽夭為因果。故貴賤可得而安也。怨爭息則干戈盜賊之不興。貴賤安則君臣民庶之有別。此佛聖人所以救衰世之道也。不有釋氏尚安救之哉。今論者不責衰世之俗為難移。而尤釋氏之徒為無用。是不憐抱病之夫而詬醫禱之為何人也。不思釋氏救世行化之為大益。而且病其宮墻之麗。徒眾之蕃。雕鎪彩繪之費。吾故曰能知其然不知其所以然也。會昌季年。武宗大剪釋氏。巾其徒。撤其居。容貌于土木者沉諸水。言論于紙素者投諸火。分命御史乘駟走天下察。敢隱匿者罪之。於是天下名藍真宇毀去若掃。天子建號之初。雪釋氏。不當廢也。亟下詔復之。而自湖以南。遠人畏法。體朝廷之嚴旨。焚撤經象殆無遺余故。今明命雖頒。莫能得其經籍。道林寺湘西之勝遊也。有釋疏言。獨曰。太原府國家舊都佛祠最多。大帥司空盧公天下仁人。我第往求遺書。或可得。既上謁軍門。公果諾之。四馳以求逸文。月未幾得經律論五千四十八卷輦而歸。嘻釋氏救世之道既言之矣。向非我明君洞鑑理源。何能復行其道。非司空公克崇大法。何能復全其書
【現代漢語翻譯】 現代漢語譯本：到了夏、商、週三代末期，社會已經病態了。社會風氣徹底敗壞，欺騙和暴力相互利用。善良的人以柔順退讓處世，邪惡的人則憑藉強硬手段行事。統治者和被統治者相互仇視，激化矛盾，形成了怨恨的社會風氣。釋迦牟尼的教義以清凈恬淡虛無為禪定，以柔和謙卑退讓為忍辱，因此怨恨和爭鬥可以得以平息。以節儉和勤勞為修行，以窮困、顯達、長壽、夭折為因果報應，因此無論地位高低都可以安心。怨恨和爭鬥平息，那麼戰爭和盜賊就不會發生；地位高低的人都能安心，那麼君臣百姓之間就能有秩序。這就是佛聖人用來拯救衰敗世道的辦法啊！如果沒有釋迦牟尼的教義，又用什麼來拯救呢？現在評論的人不責怪衰敗世道的風俗難以改變，反而責怪佛教徒沒有用處，這就像是不憐憫生病的人，反而責罵醫生和祈禱的人有什麼用呢？不考慮釋迦牟尼救世行善的巨大益處，反而批評寺廟的華麗、僧侶的眾多、雕刻彩繪的費用。所以我說，這些人能知道事情的表面現象，卻不知道事情的根本原因。會昌年間（841-846年），唐武宗大規模地取締佛教，讓僧侶還俗，拆毀寺廟，將泥塑木雕的佛像沉入水中，將寫在紙上的佛經投入火中，分派御史乘坐馬車到全國各地巡查，膽敢隱藏佛教徒的人就要治罪。於是，天下著名的寺廟和真正的佛寺都被摧毀得像被掃過一樣。天子即位之初，為佛教平反，認為不應該廢除佛教，立即下詔恢復佛教。但是從湖（洞庭湖）以南的地區，因為當地人害怕法律，體會朝廷嚴厲的旨意，焚燒和拆毀經書佛像，幾乎沒有留下任何東西。現在朝廷的命令雖然頒佈了，但是沒有人能夠找到佛經。道林寺是湘西的著名遊覽勝地。有一位名叫釋疏言的僧人，獨自說：『太原府是國家的舊都，佛寺最多。大帥司空盧公是天下仁人，我前去請求尋找遺失的經書，或許可以找到。』於是他前去拜見軍門，盧公果然答應了他。四處奔走尋找遺失的經文，不到一個月就找到了經、律、論五千零四十八卷，用車輛運了回來。唉！釋迦牟尼救世的道理已經說過了。如果不是我英明的君主深刻地認識到真理的根源，怎麼能夠恢復佛教的教義呢？如果不是司空公能夠崇尚大法，怎麼能夠恢復全部的經書呢？ English version: In the late Xia, Shang, and Zhou dynasties, the world was sick. Social customs were utterly corrupt, with deceit and violence prevailing. The good retreated with gentleness, while the wicked employed strength. Superiors and inferiors antagonized each other, fostering a society of resentment. The teachings of Shakyamuni (釋迦牟尼) (the founder of Buddhism) advocate Chan (禪定) (meditative absorption) through purity, tranquility, and emptiness, and forbearance (忍辱) through gentleness, humility, and concession, thereby pacifying resentment and strife. They emphasize frugality and diligence as practices, and poverty, prosperity, longevity, and premature death as consequences of karma (因果), thus enabling people of all social strata to find peace. When resentment and strife cease, wars and banditry will not arise; when people of all social strata find peace, order will prevail between rulers and subjects. This is the way of the Buddha (佛) and sages to save a declining world! Without the teachings of Shakyamuni (釋迦牟尼), how could it be saved? Now, critics do not blame the difficulty of changing the customs of a declining world, but instead fault the Buddhist disciples for being useless. This is like not pitying a sick man but scolding the doctor and those who pray for him. They do not consider the great benefit of Shakyamuni's (釋迦牟尼) saving the world and transforming people, but instead criticize the splendor of the temples, the multitude of monks, and the expense of carvings and paintings. Therefore, I say that these people can know the surface of things but do not know the underlying reasons. During the Huichang (會昌) era (841-846 AD), Emperor Wuzong (武宗) of the Tang (唐) dynasty suppressed Buddhism on a large scale, forcing monks to return to secular life, demolishing temples, sinking clay and wooden statues of Buddha (佛) into the water, and throwing scriptures written on paper into the fire. He dispatched imperial censors to travel throughout the country to investigate, and those who dared to hide Buddhists were punished. As a result, the famous temples and true Buddhist monasteries in the world were destroyed as if they had been swept away. At the beginning of his reign, the new emperor exonerated Buddhism, believing that it should not be abolished, and immediately issued an edict to restore it. However, in the regions south of the Lake (洞庭湖), the local people, fearing the law and understanding the strict intentions of the court, burned and demolished scriptures and images, leaving almost nothing behind. Now, although the imperial decree has been issued, no one can find the Buddhist scriptures. Daolin Temple (道林寺) is a famous scenic spot in western Hunan (湘西). A monk named Shi Shuyan (釋疏言) said to himself: 'Taiyuan Prefecture (太原府) is the old capital of the country, with the most Buddhist temples. Grand Marshal Sikong Lu Gong (司空盧公) is a benevolent man in the world. If I go to him to seek the lost scriptures, perhaps I can find them.' So he went to visit the military governor, and Lu Gong (盧公) indeed agreed to help him. He traveled around searching for the lost scriptures, and in less than a month he found 5,048 volumes of Sutras (經), Vinaya (律), and Shastras (論), which he transported back by cart. Alas! The way of Shakyamuni (釋迦牟尼) to save the world has already been spoken. If it were not for my wise ruler deeply understanding the source of truth, how could he restore the teachings of Buddhism? If it were not for Sikong Gong (司空公) being able to uphold the great Dharma (大法), how could he restore all the scriptures?
【English Translation】 In the late Xia, Shang, and Zhou dynasties (三代之季), the world was sick. Social customs were utterly corrupt, with deceit and violence prevailing. The good retreated with gentleness, while the wicked employed strength. Superiors and inferiors antagonized each other, fostering a society of resentment. The teachings of Shakyamuni (釋氏) (the founder of Buddhism) advocate Chan (禪定) (meditative absorption) through purity, tranquility, and emptiness, and forbearance (忍辱) through gentleness, humility, and concession, thereby pacifying resentment and strife. They emphasize frugality and diligence as practices, and poverty, prosperity, longevity, and premature death as consequences of karma (因果), thus enabling people of all social strata to find peace. When resentment and strife cease, wars and banditry will not arise; when people of all social strata find peace, order will prevail between rulers and subjects. This is the way of the Buddha (佛) and sages to save a declining world! Without the teachings of Shakyamuni (釋氏), how could it be saved? Now, critics do not blame the difficulty of changing the customs of a declining world, but instead fault the Buddhist disciples for being useless. This is like not pitying a sick man but scolding the doctor and those who pray for him. They do not consider the great benefit of Shakyamuni's (釋氏) saving the world and transforming people, but instead criticize the splendor of the temples, the multitude of monks, and the expense of carvings and paintings. Therefore, I say that these people can know the surface of things but do not know the underlying reasons. During the Huichang (會昌) era (841-846 AD), Emperor Wuzong (武宗) of the Tang (唐) dynasty suppressed Buddhism on a large scale, forcing monks to return to secular life, demolishing temples, sinking clay and wooden statues of Buddha (佛) into the water, and throwing scriptures written on paper into the fire. He dispatched imperial censors to travel throughout the country to investigate, and those who dared to hide Buddhists were punished. As a result, the famous temples and true Buddhist monasteries in the world were destroyed as if they had been swept away. At the beginning of his reign, the new emperor exonerated Buddhism, believing that it should not be abolished, and immediately issued an edict to restore it. However, in the regions south of the Lake (洞庭湖), the local people, fearing the law and understanding the strict intentions of the court, burned and demolished scriptures and images, leaving almost nothing behind. Now, although the imperial decree has been issued, no one can find the Buddhist scriptures. Daolin Temple (道林寺) is a famous scenic spot in western Hunan (湘西). A monk named Shi Shuyan (釋疏言) said to himself: 'Taiyuan Prefecture (太原府) is the old capital of the country, with the most Buddhist temples. Grand Marshal Sikong Lu Gong (司空盧公) is a benevolent man in the world. If I go to him to seek the lost scriptures, perhaps I can find them.' So he went to visit the military governor, and Lu Gong (盧公) indeed agreed to help him. He traveled around searching for the lost scriptures, and in less than a month he found 5,048 volumes of Sutras (經), Vinaya (律), and Shastras (論), which he transported back by cart. Alas! The way of Shakyamuni (釋氏) to save the world has already been spoken. If it were not for my wise ruler deeply understanding the source of truth, how could he restore the teachings of Buddhism? If it were not for Sikong Gong (司空公) being able to uphold the great Dharma (大法), how could he restore all the scriptures?
。非沙門疏言深識法運。何能不憚遠求以遂茲盛典。奉聖上之命興釋氏之宗。惠及後人。其功用有不可勝言者(通論)。
裴肅
肅。字中明。孟州濟源人。嘗任越州觀察使。捐俸重修龍興寺大佛殿(今寶林寺)。初殿隳壞。眾請曇彥法師修之。彥曰非貧道緣力也。后三百年有緋衣功德主來興此殿。寺眾刻石記之。及肅赴任。施俸修殿。果應彥記(釋鑒)。
裴休
休。字公美。肅子也。操守嚴正。晝講經。夜著書。終年不出戶。有饋鹿者。休不食。曰。蔬食猶不足。今一啖肉。后何以繼。擢進士為監察御史同中書門下平章事。宣宗嘗曰。休真儒者。然嗜浮圖法。講求其說。當世嘲之而所好不衰。休刺洪州。入龍興寺。觀畫壁曰。容儀可觀。高僧何在。眾無對。休曰此間有禪僧否。或曰。有運禪師混跡灑掃。可問之。休延至。以前語問之。運朗聲曰裴休。休曰諾。運曰在甚麼處。休豁然契會。遂延入府朝夕問道。因師黃檗。休又嘗與圭峰密禪師游。入其閫域。受其顯訣。議者以圭峰為禪耶律耶經論耶。休論之曰。嘻。議者焉知大道之所趣哉。夫一心者萬法之總也。分而為戒定慧。開而為六度。散而為萬行。未嘗非一心。一心未嘗違萬行。禪者六度之一耳。何能總諸法哉。且諸祖或廣行法教。
【現代漢語翻譯】 現代漢語譯本：不是一般的僧人能深刻理解佛法的真諦和發展趨勢。怎麼能不遠道而來，完成這件盛大的事情呢？奉聖上的命令來振興佛教，恩惠及於後人，它的功用是無法用言語來形容的（通論）。
裴肅
裴肅，字中明，是孟州濟源人。曾經擔任越州觀察使。捐出俸祿重新修建龍興寺的大佛殿（現在的寶林寺）。當初佛殿倒塌毀壞，眾人請求曇彥法師來修建它。曇彥說：『不是我貧僧的緣分和能力啊。』後來三百年會有穿紅袍的功德主來興建這座殿。寺里的僧人把這件事刻在石頭上記載下來。等到裴肅赴任，拿出俸祿修建佛殿，果然應驗了曇彥的預言（釋鑒）。
裴休
裴休，字公美，是裴肅的兒子。操守嚴謹正直，白天講經，晚上著書，一年到頭都不出門。有人送鹿給他，裴休不吃，說：『吃蔬菜都還不夠，現在一旦吃了肉，以後怎麼辦呢？』被提拔為進士，擔任監察御史、同中書門下平章事。宣宗（810-859）曾經說：『裴休真是個儒者，然而喜歡佛教的教義，研究探討其中的道理。』當時的人嘲笑他，但他愛好不減。裴休出任洪州刺史，進入龍興寺，觀看墻壁上的繪畫，說：『容貌儀表值得觀看，高僧在哪裡呢？』眾人沒有回答。裴休說：『這裡有禪僧嗎？』有人說：『有運禪師混跡在灑掃的僧人中，可以問他。』裴休請他來，用之前的話問他。運禪師大聲說：『裴休！』裴休回答說：『是。』運禪師說：『在什麼地方？』裴休豁然開悟，於是請他到府里，早晚向他請教佛法。因此師從黃檗禪師。裴休又曾經與圭峰宗密禪師交往，深入他的領域，接受他顯明的訣竅。議論的人認為圭峰是禪宗、律宗還是經論宗的？裴休評論說：『唉！議論的人哪裡知道大道的旨趣呢？』所謂『一心』，是萬法的總和。分開來說就是戒、定、慧，展開來說就是六度，分散來說就是萬行，沒有哪一樣不是一心。一心也沒有哪一樣違背萬行。禪只是六度之一罷了，怎麼能總括諸法呢？況且歷代祖師或者廣泛地施行佛法教義。
【English Translation】 English version: It is not an ordinary Shramana (Buddhist monk) who can deeply understand the Dharma (Buddhist teachings) and the course of its development. How could one not brave the distance to fulfill this grand undertaking? To promote the Shakya (釋氏, another name for Buddha's clan) lineage by the order of the Holy Emperor, benefiting future generations, its merits are beyond words (General Discussion).
Pei Su
Pei Su, styled Zhongming, was a native of Jiyuan in Mengzhou. He once served as the Observation Commissioner of Yuezhou. He donated his salary to rebuild the Great Buddha Hall of Longxing Temple (now Baolin Temple). Initially, the hall had collapsed and was in ruins. The monks requested Dharma Master Tan Yan to repair it. Tan Yan said, 'It is not within my poor monk's karmic affinity and ability.' Later, three hundred years from now, a meritorious person in scarlet robes will come to revive this hall. The monks of the temple inscribed this event on a stone for record. When Pei Su took office, he used his salary to repair the hall, indeed fulfilling Tan Yan's prophecy (Mirror of釋鑒).
Pei Xiu
Pei Xiu, styled Gongmei, was the son of Pei Su. He was strict and upright in his conduct, lecturing on scriptures during the day and writing books at night, never leaving his house throughout the year. Someone offered him a deer, but Pei Xiu did not eat it, saying, 'Vegetables are already insufficient, if I eat meat once now, what will I eat later?' He was promoted to Jinshi (進士, successful candidate in the highest imperial exam), serving as Supervising Censor and Co-officiating Chancellor of the Department of State Affairs. Emperor Xuanzong (810-859) once said, 'Pei Xiu is truly a Confucian scholar, yet he is fond of Buddhist doctrines, studying and exploring their principles.' People at the time ridiculed him, but his fondness did not diminish. Pei Xiu served as the Prefect of Hongzhou, entering Longxing Temple and observing the paintings on the walls, saying, 'The appearance and demeanor are admirable, where are the eminent monks?' No one answered. Pei Xiu said, 'Are there any Chan (Zen) monks here?' Someone said, 'There is Chan Master Yun, mingling among the sweeping monks, you can ask him.' Pei Xiu invited him over and asked him the previous question. Chan Master Yun loudly said, 'Pei Xiu!' Pei Xiu replied, 'Yes.' Chan Master Yun said, 'Where is it?' Pei Xiu suddenly attained enlightenment, and thus invited him to his residence, seeking his teachings morning and night. Therefore, he became a disciple of Chan Master Huangbo. Pei Xiu also once associated with Chan Master Guifeng Zongmi, delving into his domain and receiving his explicit secrets. Those who debated whether Guifeng was of the Chan school, the Vinaya school, or the Sutra and Treatise school. Pei Xiu commented, 'Alas! How can those who debate know the purpose of the Great Way?' The so-called 'One Mind' is the totality of all Dharmas. Separated, it is Precepts, Samadhi (concentration), and Prajna (wisdom); expanded, it is the Six Paramitas (perfections); dispersed, it is the myriad practices; none of them are not the One Mind. The One Mind also does not violate any of the myriad practices. Chan is merely one of the Six Paramitas, how can it encompass all Dharmas? Moreover, the patriarchs of all generations either widely practiced the teachings of the Dharma.
或專心禪寂。或蟬蛻而去。或火化而滅。而法必同。行不必同也。故密師之道以知見為妙門。以寂靜為正味。慈忍為甲盾。慧斷為劍矛。破內魔之高壘。陷外賊之堅陣。二乘不興。四分不振。吾師恥之。忠孝不併化。荷擔不勝往。吾師恥之。故皇皇于濟拔。汲汲於開誘。其四依之人乎。其十地之人乎。議者又焉知大道之所趣哉(高僧傳)。左街僧錄內供奉三教談論賜紫大達法師端甫卒。休制碑。略曰。為丈夫者。在家則張仁義禮樂。輔天子以扶世導俗。出家則運慈悲定慧。佐如來以闡教利生。舍此無以為丈夫。師年十七為比丘。自是經律論無敵于天下。德宗聞其名徴之。一見大悅。順宗仰其風。親之若昆弟。憲宗幸其寺。待之若賓友。由是天子益知佛為大聖人也。當是時。朝廷方削平區夏。天子端拱無事。詔和尚。率緇屬。迎真骨于靈山。開法場于秘殿。既而刑不殘。兵不黷。赤子無愁聲。江海無驚浪。蓋參用真乘以毗大政之明效也。休平居不御酒肉。作勸發菩提心文。撰圓覺經序．法界觀序．禪源詮序。世服其精要(舊唐史並傳燈)。
李商隱
商隱。字義山。懷州人。詩文瑰邁奇古。號西昆體。其贊佛偈曰。吾儒之師。曰魯仲尼。仲尼師聃。龍吾不知。聃師竺干。善入無為。稽首大覺。吾師師師。商
【現代漢語翻譯】 現代漢語譯本 或專心禪定，或如蟬蛻般脫離肉身而去，或火化而滅。雖然方式不同，但最終的佛法境界必然相同。因此，密宗的修行之道以正確的知見為入門的關鍵，以寂靜為真正的滋味，以慈悲和忍辱為鎧甲和盾牌，以智慧的決斷為劍和矛，用來攻破內心魔的高大堡壘，擊潰外來邪魔的堅固陣地。如果只追求二乘（聲聞乘和緣覺乘）的境界而不思進取，或者只遵守四分律（佛教戒律）而不能發揚光大，我的老師會對此感到羞恥。如果不能兼顧忠孝，或者不能承擔弘揚佛法的重任，我的老師也會對此感到羞恥。所以，他們才會如此急切地想要救濟眾生，孜孜不倦地想要開啟和引導眾生。他們是真正依四依法（依法不依人，依義不依語，依智不依識，依了義不依不了義）修行的人嗎？他們是已經達到十地菩薩果位的人嗎？那些議論的人又怎麼能知道大道所趨向的境界呢？（出自《高僧傳》） 左街僧錄內供奉三教談論賜紫大達法師端甫去世，休為他撰寫碑文，碑文大略是：作為一個大丈夫，在家時就要弘揚仁義禮樂，輔佐天子來匡扶世道、引導民俗；出家時就要運用慈悲、禪定和智慧，輔助如來來闡揚佛法、利益眾生。捨棄這些就不能稱之為大丈夫。端甫法師十七歲時成為比丘，從此以後，在經、律、論方面無人能與他匹敵。唐德宗聽到他的名聲后，徵召他入宮，一見之下非常高興。唐順宗仰慕他的風範，親近他如同兄弟。唐憲宗駕臨他的寺廟，待他如同賓客。因此，天子更加認識到佛是偉大的聖人。當時，朝廷正在削平叛亂，天下太平無事。皇帝詔令端甫和尚率領僧眾，前往靈山迎請佛的真骨舍利，在秘殿開設法場。之後，刑罰不再殘酷，戰爭不再頻繁，百姓沒有愁苦的聲音，江河湖海沒有驚濤駭浪。這大概是因為參用了真乘佛法來輔助國家大政所產生的明顯效果啊。休法師平時不飲酒不吃肉，創作了《勸發菩提心文》，撰寫了《圓覺經序》、《法界觀序》、《禪源詮序》，世人都佩服他的精深要義。（出自《舊唐史》和《傳燈錄》）
李商隱
李商隱，字義山，懷州人。他的詩文瑰麗雄健，奇特古樸，被稱為西昆體。他讚頌佛的偈子說：我們儒家的老師是魯仲尼（孔子），仲尼的老師是聃（老子），我不知道老子的老師是誰。老子的老師是竺干（釋迦牟尼），善於進入無為的境界。我稽首頂禮偉大的覺者（佛），他是我的老師的老師的老師。李商隱
【English Translation】 English version Some concentrate on Chan meditation, some shed their mortal coil like cicadas, and some are cremated into extinction. While the methods may differ, the Dharma (Law) is invariably the same. Therefore, the path of the esoteric master regards knowledge and insight as the wondrous gateway, tranquility as the true flavor, compassion and forbearance as armor and shield, and wisdom's discernment as sword and spear, to breach the high ramparts of inner demons and to shatter the strong formations of external bandits. My teacher would be ashamed of merely pursuing the realms of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) without aspiration, or of upholding only the Fourfold Vinaya (Buddhist precepts) without propagating it widely. My teacher would be ashamed of failing to balance loyalty and filial piety, or of being unable to shoulder the burden of propagating the Dharma. Therefore, they are anxious to deliver and guide beings. Are they the ones who rely on the Four Reliances (rely on the Dharma, not on the person; rely on the meaning, not on the word; rely on wisdom, not on consciousness; rely on definitive meaning, not on provisional meaning)? Are they the ones who have attained the Ten Bhumis (Ten Grounds) of a Bodhisattva? How can those who criticize know where the Great Path leads? (From 'Biographies of Eminent Monks') When Duanfu, the Purple-robed Great Dharma Master of the Left Street Monastic Registrar and Inner Palace Religious Debates, passed away, Xiu composed his epitaph, which roughly stated: 'As a great man, when at home, he should promote benevolence, righteousness, propriety, and music, assisting the Son of Heaven to support the world and guide customs; when a monk, he should employ compassion, samadhi, and wisdom, assisting the Tathagata (Thus Come One) to elucidate the teachings and benefit sentient beings. Without these, one cannot be called a great man.' Master Duanfu became a Bhiksu (Buddhist monk) at the age of seventeen, and from then on, he was unmatched in the Sutras, Vinaya, and Shastras. Emperor Dezong heard of his fame and summoned him to the palace, and was greatly pleased upon seeing him. Emperor Shunzong admired his demeanor, treating him like a brother. Emperor Xianzong visited his temple, treating him like a guest. Therefore, the Son of Heaven increasingly recognized the Buddha as a great sage. At that time, the court was pacifying rebellions, and the empire was at peace. The emperor ordered the Venerable (Duanfu) to lead the Sangha (Buddhist community) to welcome the true relics of the Buddha from Ling Mountain, and to open a Dharma assembly in the secret palace. Thereafter, punishments were no longer cruel, wars were no longer frequent, the people had no sorrowful voices, and the rivers and seas had no alarming waves. This was probably the evident effect of employing the True Vehicle (Mahayana Buddhism) to assist the great policies of the state. Normally, Xiu did not consume alcohol or meat, composed the 'Exhortation to Arouse the Bodhi Mind,' and wrote prefaces to the 'Perfect Enlightenment Sutra,' the 'Contemplation of the Dharmadhatu,' and the 'Explanation of the Source of Chan.' The world admired his profound essence. (From 'Old Book of Tang' and 'Transmission of the Lamp')
Li Shangyin
Li Shangyin, courtesy name Yishan, was from Huaizhou. His poems and prose were magnificent, unique, and archaic, and were known as the Xikun style. His verse praising the Buddha says: 'Our Confucian teacher is Lu Zhongni (Confucius). Zhongni's teacher was Dan (Laozi). I do not know Laozi's teacher. Dan's teacher was Zhugan (Śākyamuni), who is skilled at entering the realm of non-action. I bow my head to the Great Awakened One (Buddha), who is the teacher of my teacher's teacher.' - Li Shangyin
隱慕悟達國師知玄之道。以弟子禮事之。嘗苦眼疾。乞玄冥禱。玄寄天眼偈三章。讀訖疾愈(僧傳統紀)。
呂巖
呂巖真人。字洞賓。京兆人也。唐末三舉不第。偶于長安酒肆遇鐘離權授以延命術。自爾人莫之究。嘗游廬山歸宗書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值龍擊鼓升堂。龍見意必呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出問。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。龍指曰這守尸鬼。呂曰爭奈囊有長生不死藥。龍曰。饒經八萬劫。終是落空亡。呂薄訝飛劍脅之。劍不能入。遂再拜求指歸。龍詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。呂于言下有契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。龍囑令加護。后謁潭州智度覺禪師有曰。余游韶郴。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐收光內照。一衲之外無餘衣。一缽之外無餘食。遠生死岸。破煩惱殼。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人(五
【現代漢語翻譯】 現代漢語譯本：隱慕（仰慕）悟達國師知玄（法號）的道行，以弟子的禮節侍奉他。知玄曾經患眼疾，向玄冥（神祇名）祈禱。玄冥寄來《天眼偈》三章，讀完后眼疾痊癒。（出自《僧傳統紀》）
呂巖
呂巖真人，字洞賓，京兆（唐朝行政區劃，大致位於今陜西省西安市）人。唐朝末年多次參加科舉考試都未能考中。一次在長安（唐朝首都，今陜西省西安市）的酒館裡偶然遇到鐘離權（八仙之一），鐘離權傳授給他延年益壽的法術。從此以後人們就無法瞭解他的行蹤。他曾經遊覽廬山（位於江西省九江市）的歸宗寺，在鐘樓的墻壁上題寫道：『一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。』不久后，他路過黃龍山（位於江西省九江市），看到紫色的雲彩形成傘蓋的形狀，懷疑有不尋常的人。於是前去拜謁，正趕上黃龍禪師擊鼓升堂。黃龍禪師見到呂巖，心想他一定是呂洞賓，想要引誘他進一步修行，便厲聲說道：『座位旁邊有偷學佛法的人。』呂巖毅然站出來問道：『一粒粟中藏世界，半升鐺內煮山川，且道此意如何？』黃龍禪師指著他說：『這守尸鬼。』呂巖說：『爭奈囊有長生不死藥。』黃龍禪師說：『饒經八萬劫，終是落空亡。』呂巖略帶驚訝，用飛劍威脅他，劍卻無法刺入。於是再次拜倒，請求指點迷津。黃龍禪師詰問道：『半升鐺內煮山川，我不問你。如何是一粒粟中藏世界？』呂巖在言語之下有所領悟，作偈說道：『棄卻瓢囊摵碎琴，如今不戀汞中金。自從一見黃龍后，始覺從前錯用心。』黃龍禪師囑咐他要好好守護自己的道行。後來，呂巖拜謁潭州（今湖南省長沙市）智度覺禪師，說道：『我遊歷韶州（今廣東省韶關市）、郴州（今湖南省郴州市），向東來到湘江（流經湖南省），如今見到覺公，觀察他的禪學精深明徹，性情純樸高潔，促膝長談，收斂光芒向內觀照。一件僧衣之外沒有多餘的衣服，一個缽盂之外沒有多餘的食物。遠離生死之岸，打破煩惱之殼。如今佛法衰微，幾乎沒有傳承，禪理玄妙，幾乎斷絕。扶持它使之興盛的，恐怕就是我的老師您了吧。』於是寫了一首絕句奉上作為紀念：『達者推心方濟物，聖賢傳法不離真。請師開說西來意，七祖如今未有人。』（出自《五燈會元》）
【English Translation】 English version: Yinmu (admired) National Master Wuda Zhixuan's (Dharma name) Taoist practice and served him with the etiquette of a disciple. Zhixuan once suffered from an eye disease and prayed to Xuanming (name of a deity). Xuanming sent three chapters of the 'Heavenly Eye Gatha'. After reading them, the eye disease was cured. (From 'Monk Tradition Chronicle')
Lü Yan
Immortal Lü Yan, styled Dongbin, was a native of Jingzhao (Tang Dynasty administrative region, roughly located in present-day Xi'an, Shaanxi Province). At the end of the Tang Dynasty, he failed the imperial examinations multiple times. Once, in a tavern in Chang'an (Tang Dynasty capital, present-day Xi'an, Shaanxi Province), he happened to meet Zhongli Quan (one of the Eight Immortals), who taught him the art of prolonging life. From then on, people could no longer understand his whereabouts. He once visited Guizong Temple on Mount Lu (located in Jiujiang, Jiangxi Province) and wrote on the wall of the bell tower: 'A day of leisure and freedom, the six spirits in harmony bring peace. With treasure in the Dantian, no need to seek the Tao. With no mind towards the environment, do not ask about Zen.' Not long after, he passed by Huanglong Mountain (located in Jiujiang, Jiangxi Province) and saw purple clouds forming a canopy, suspecting that there was an extraordinary person. So he went to pay his respects and happened to catch Zen Master Huanglong ascending the hall to give a lecture. When Zen Master Huanglong saw Lü Yan, he thought he must be Lü Dongbin and wanted to entice him to further cultivate, so he sternly said: 'There is someone stealing the Dharma next to the seat.' Lü Yan stood up resolutely and asked: 'A grain of millet contains the world, half a liter of pot boils mountains and rivers, what does this mean?' Zen Master Huanglong pointed at him and said: 'This corpse-guarding ghost.' Lü Yan said: 'But I have the elixir of immortality in my bag.' Zen Master Huanglong said: 'Even after eighty thousand kalpas, it will ultimately be in vain.' Lü Yan was slightly surprised and threatened him with a flying sword, but the sword could not penetrate. So he bowed again and asked for guidance. Zen Master Huanglong questioned: 'I won't ask you about boiling mountains and rivers in half a liter of pot. What is a grain of millet containing the world?' Lü Yan had some understanding in his words and composed a gatha: 'Discarding the gourd and smashing the zither, now I no longer crave the gold in mercury. Since seeing Huanglong, I realize that I have been using my mind wrongly before.' Zen Master Huanglong told him to take good care of his Taoist practice. Later, Lü Yan visited Zen Master Zhidu Jue of Tanzhou (present-day Changsha, Hunan Province) and said: 'I traveled to Shaozhou (present-day Shaoguan, Guangdong Province) and Chenzhou (present-day Chenzhou, Hunan Province), and came east to the Xiang River (flowing through Hunan Province). Now I see Jue Gong, observing his Zen learning is profound and clear, his nature is pure and noble, we talked intimately, retracting the light and looking inward. Outside of a monk's robe, there is no extra clothing, outside of a bowl, there is no extra food. Far from the shore of birth and death, breaking the shell of煩惱(kleshas). Now the Buddha's Dharma is declining, almost without transmission, the Zen principle is mysterious, almost extinct. The one who supports it and makes it flourish is probably my teacher.' So he wrote a quatrain as a memorial: 'The enlightened one uses his heart to help all beings, the sages transmit the Dharma without deviating from the truth. Please, teacher, explain the meaning of the coming from the West, the seventh ancestor is still without a successor.' (From 'Wudeng Huiyuan')
燈會元)。
佛法金湯編卷第九
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十
會稽沙門 心泰 編
天臺沙門 真清 閱
梁
都汴徙洛二主一十六年。
太祖
帝姓朱。諱溫。宋州碭山午溝里人。父誠。以五經教授鄉里。曰朱五經。黃巢起。溫為先鋒。後背巢歸唐。僖宗賜名全忠。即位改元開平。誕節來百官詣寺行香祝壽。吳越王錢镠幼子令因為僧。賜紫衣。號無相大師。加同三十﨟(五代史並統紀)。
均王
王諱瑱。字友貞。太祖第三子。即位於大梁貞明元年。東塔院沙門歸序進經論會要。編入大藏。賜號演教大師(五代史並統紀)。
唐
起太原入汴徙洛。四主。一十三年。
莊宗
帝諱存勖。姓李。其先沙陀人。自號朱耶。至其後世遂以朱耶為姓。唐懿宗以其祖赤心討龐勛有功。賜姓名曰李國昌。國昌生剋用。克用生存勖。存勖即位。改元同光。誕節來僧錄慧江．道士程紫霄入內殿談論。設千僧齋。二年來興化獎禪師入內咨問禪法。帝曰。朕下大梁。收得一顆無價寶珠。未有人酬價。獎曰請陛下寶看。帝以手舒樸頭角。獎曰帝王之寶誰敢酬價。帝悅。
【現代漢語翻譯】 現代漢語譯本 （燈會元）。
佛法金湯編卷第九
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十
會稽沙門 心泰 編
天臺沙門 真清 閱
梁
都汴（今河南開封）徙洛（今河南洛陽）二主一十六年。
太祖
帝姓朱，名溫，宋州碭山（今安徽碭山）午溝里人。父名誠，以五經教授鄉里，人稱「朱五經」。黃巢起義時，朱溫擔任先鋒，後背叛黃巢歸順唐朝。唐僖宗賜名全忠。即位后改年號為開平（907年）。誕生日時，百官到寺廟行香祝壽。吳越王錢镠的小兒子令因出家為僧，被賜予紫衣，號為無相大師，並增加僧臘三十年（參考《五代史》和《統紀》）。
均王
王名瑱，字友貞，是太祖的第三個兒子。在大梁貞明元年（915年）即位。東塔院的沙門歸序進獻經論會要，編入大藏經。被賜予稱號演教大師（參考《五代史》和《統紀》）。
唐
起于太原，入汴（今河南開封）遷都洛（今河南洛陽），歷經四位君主，共十三年。
莊宗
帝名存勖，姓李，其先祖是沙陀人，自號朱耶。到後來就以朱耶為姓。唐懿宗因為他的祖先赤心討伐龐勛有功，賜予姓名李國昌。李國昌生李克用，李克用生李存勖。李存勖即位，改年號為同光（923年）。誕生日時，僧錄慧江、道士程紫霄進入內殿談論。設定千僧齋。同光二年（924年），興化獎禪師入宮請教禪法。皇帝說：『朕攻下大梁，得到一顆無價寶珠，沒有人能出得起價錢。』興化獎禪師說：『請陛下拿出來看看。』皇帝用手舒展了一下頭上的樸頭角。興化獎禪師說：『帝王的寶物，誰敢出價呢？』皇帝很高興。
【English Translation】 English version (Deng Hui Yuan).
Compilation of the Golden Fortress of the Buddha Dharma, Volume 9
Revised by Shi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Compilation of the Golden Fortress of the Buddha Dharma
Compilation of the Golden Fortress of the Buddha Dharma, Volume 10
Compiled by Shramana Xintai of Kuaiji
Reviewed by Shramana Zhenqing of Tiantai
Liang
Two rulers, sixteen years, moved the capital from Bian (present-day Kaifeng, Henan) to Luo (present-day Luoyang, Henan).
Taizu
The emperor's surname was Zhu, personal name Wen, from Wugou Village, Dangshan, Songzhou (present-day Dangshan, Anhui). His father, Cheng, taught the Five Classics in his hometown and was known as 'Zhu the Five Classics'. When Huang Chao rebelled, Zhu Wen served as a vanguard, later betraying Huang Chao and returning to the Tang Dynasty. Emperor Xizong of Tang bestowed the name Quanzhong. Upon ascending the throne, he changed the era name to Kaiping (907 AD). On his birthday, officials went to the temple to offer incense and pray for longevity. Qian Liu's youngest son, Lingyin, of the Kingdom of Wuyue, became a monk and was granted a purple robe, with the title 'Master Wuxiang', and his monastic age was increased by thirty years (refer to 'History of the Five Dynasties' and 'Comprehensive Records').
Jun Wang
The king's personal name was Tian, courtesy name Youzhen, the third son of Taizu. He ascended the throne in the first year of Zhenming (915 AD) in Daliang. Shramana Guixu of the East Pagoda Temple presented the essential points of scriptures and treatises, which were compiled into the Great Treasury of Scriptures. He was granted the title 'Master Yanjiao' (refer to 'History of the Five Dynasties' and 'Comprehensive Records').
Tang
Started in Taiyuan, entered Bian (present-day Kaifeng, Henan), and moved the capital to Luo (present-day Luoyang, Henan), lasting thirteen years under four rulers.
Zhuangzong
The emperor's personal name was Cunxu, surname Li. His ancestors were Shatuo people, calling themselves Zhuye. Later, they adopted Zhuye as their surname. Emperor Yizong of Tang bestowed the surname Li Guochang because his ancestor Chixin had meritorious service in suppressing Pang Xun. Li Guochang begat Li Keyong, and Li Keyong begat Li Cunxu. Li Cunxu ascended the throne and changed the era name to Tongguang (923 AD). On his birthday, the Sangha Registrar Huijiang and the Taoist Cheng Zixiao entered the inner palace to discuss. A thousand-monk vegetarian feast was held. In the second year of Tongguang (924 AD), Chan Master Xinghua Jiang entered the palace to inquire about Chan practice. The emperor said, 'When I conquered Daliang, I obtained a priceless jewel, but no one can afford to pay the price.' Chan Master Xinghua Jiang said, 'Please, Your Majesty, show it to us.' The emperor stretched out the horns of his putou (headwear). Chan Master Xinghua Jiang said, 'Who dares to price the treasure of the emperor?' The emperor was pleased.
獎亡謚廣濟大師。通寂之塔(五代史並傳燈)。
晉
起太原。都汴。二主。一十一年。
高祖
帝諱敬塘。姓石。明宗之婿。父梟捩雞出於西夷。契丹主立敬塘為帝。改元天福。國忌來宰臣百僚詣寺行香飯僧。永以為式。漢中沙門可洪進大藏經音義四百八十卷。來入藏(五代史並統紀)。
出帝
帝諱重貴。高祖兄。敬儒之子。開運元年來為高祖寫大藏經。奉安明聖寺以資冥福(統紀)。
漢
起太原。都汴。二主。四年。高祖諱知遠。姓劉。其先沙陀部人。
周
都汴。三主。九年。
太祖
帝諱威。姓郭。刑州堯山人。即位改元廣順。誕節來宰臣百僚詣寺觀建祝聖道場(五代史)。
世宗
帝諱熒。姓柴。邢州人。幼從姑長太祖家。以謹厚見稱。太祖以為子。封晉王。尋即位。顯德元年齊州開元寺義楚法師進所撰釋氏六帖。來付史館頒行。賜紫方袍仍加明教大師之號(高僧傳)。
五代十國
吳
據廬州。統二十八州。四世。四十六年。王楊行密。字化源。廬州人。昭宗天覆二年封吳王。
南唐
據金陵。統三十五州。三世。四十九年。
李昪
昪。字正倫。自稱唐建安
【現代漢語翻譯】 現代漢語譯本 追贈謚號為廣濟大師。通寂之塔（出自《五代史》和《傳燈錄》）。
晉
起于太原，都城在汴梁。歷經二位君主，共十一年。
高祖
帝諱敬塘，姓石，是明宗的駙馬。父親梟捩雞是西夷人。契丹主擁立敬塘為帝，改年號為天福（936-944）。國家忌日時，宰相和百官前往寺廟行香飯僧，作為永久的制度。漢中的沙門（佛教出家人）可洪進獻《大藏經音義》四百八十卷，被收入藏經（出自《五代史》和《統紀》）。
出帝
帝諱重貴，是高祖的哥哥敬儒的兒子。開運元年（944）來為高祖書寫大藏經，供奉安放在明聖寺，以求冥福（出自《統紀》）。
漢
起于太原，都城在汴梁。歷經二位君主，共四年。高祖諱知遠，姓劉，祖先是沙陀部人。
周
都城在汴梁。歷經三位君主，共九年。
太祖
帝諱威，姓郭，是刑州堯山人。即位后改年號為廣順（951-953）。誕辰節日時，宰相和百官前往寺廟觀看並建立祝聖道場（出自《五代史》）。
世宗
帝諱熒，姓柴，是邢州人。小時候跟隨姑姑在太祖家生活，以謹慎厚道著稱。太祖將他視為兒子，封為晉王，不久即位。顯德元年（954），齊州開元寺的義楚法師進獻他所撰寫的《釋氏六帖》，被送往史館頒佈施行，並賜予紫色方袍，加封明教大師的稱號（出自《高僧傳》）。
五代十國
吳
佔據廬州，統領二十八個州。歷經四代，共四十六年。吳王楊行密，字化源，是廬州人。昭宗天覆二年（902）被封為吳王。
南唐
佔據金陵，統領三十五個州。歷經三代，共四十九年。
李昪
李昪，字正倫，自稱是唐朝建安
【English Translation】 English version Posthumously awarded the title Grand Master Guangji. Tongji Pagoda (from the History of the Five Dynasties and the Transmission of the Lamp).
Jin Dynasty
Originated in Taiyuan, with the capital in Bianliang. Ruled by two emperors for eleven years.
High Ancestor (Gaozu)
The emperor's personal name was Jingtang, surname Shi, the son-in-law of Emperor Mingzong. His father, Xiaoliejī, came from the Western Yi. The Khitan ruler established Jingtang as emperor and changed the era name to Tianfu (936-944). On the anniversary of the state's founding, the chief ministers and officials went to the temple to offer incense and provide food to the monks, which became a permanent practice. The Shramana (Buddhist monk) Kehong from Hanzhong presented 480 volumes of 'The Meanings of the Great Treasury Sutra', which were included in the collection (from the History of the Five Dynasties and Comprehensive Records).
Emperor Chu
The emperor's personal name was Chonggui, the son of Jingru, the elder brother of Gaozu. In the first year of Kaiyun (944), he came to write the Great Treasury Sutra for Gaozu, which was enshrined in Mingsheng Temple to accumulate blessings in the afterlife (from Comprehensive Records).
Han Dynasty
Originated in Taiyuan, with the capital in Bianliang. Ruled by two emperors for four years. The High Ancestor's personal name was Zhiyuan, surname Liu, whose ancestors were from the Shatuo tribe.
Zhou Dynasty
The capital was in Bianliang. Ruled by three emperors for nine years.
Grand Ancestor (Taizu)
The emperor's personal name was Wei, surname Guo, from Yaoshan in Xingzhou. Upon ascending the throne, he changed the era name to Guangshun (951-953). On the anniversary of his birth, the chief ministers and officials went to the temple to watch and establish a Holy Blessing Ritual (from the History of the Five Dynasties).
Emperor Shizong
The emperor's personal name was Rong, surname Chai, from Xingzhou. As a child, he lived with his aunt in the house of the Grand Ancestor and was known for his prudence and kindness. The Grand Ancestor regarded him as his son and enfeoffed him as Prince of Jin, and he soon ascended the throne. In the first year of Xiande (954), Dharma Master Yichu of Kaiyuan Temple in Qizhou presented his compiled 'Six Treatises on Buddhism', which were sent to the History Office for promulgation. He was granted a purple robe and the title Grand Master of Mingjiao (from Biographies of Eminent Monks).
Five Dynasties and Ten Kingdoms
Wu
Occupied Luzhou, governing twenty-eight prefectures. Ruled for four generations, totaling forty-six years. King Yang Xingmi, courtesy name Huayuan, was from Luzhou. In the second year of Tianfu (902) during the reign of Emperor Zhaozong, he was enfeoffed as King of Wu.
Southern Tang
Occupied Jinling, governing thirty-five prefectures. Ruled for three generations, totaling forty-nine years.
Li Bian
Li Bian, courtesy name Zhenglun, claimed to be from Jian'an of the Tang Dynasty.
王恪之後。吳楊行密養為子。諸子不能容。乃乞徐溫冒姓徐。名知誥。后受吳禪。國號南唐。複姓李。更名昪。即李先主。升元初改徐溫所建興教寺為清涼大道場。請撫州崇壽寺休復悟空禪師居之。升元二年改瓦官寺為升元寺。又改報先院為興慈寺(劉宋元嘉二年。文帝為高祖建寺曰報恩。唐會昌末廢之。楊吳太和六年毗陵郡公徐景運為親重建曰報先院。宋政和中改能仁寺)。昪居建康作無遮大齋七會。天竺中印度沙門進貝葉書及舍利為贄。昪召僧智玄譯其書併圖李長者像。班之境內(五代史並金陵志)。
李璟
璟。昪長子。謚元宗。即李中主。保大中為先主造寺曰奉先(即保寧寺)。璟遷都南昌。以子從嘉守建康。璟造廬山開先寺。璟殂。從嘉嗣位(金陵志並紀載)。
李煜
煜。字重光。璟第六子。初名從嘉。及嗣位更名煜。即李後主。嘗請文益禪師住報恩禪院。署號凈慧禪師。遷住清涼寺。文益示寂。煜為建塔。奉全身葬于江寧縣之丹陽。來謚大法眼。塔曰無相(紀載並傳燈)。上元縣民暴卒復甦云。至冥司。見先主曰。吾為宋齊丘所誤殺。和州降者千餘人。冤訴受苦。汝歸可語嗣君。凡寺觀鳴鐘。吾苦暫休。可造一鐘尤善。吾在位日曾以于闐國所進玉天王像藏於瓦官寺佛左膝。人
【現代漢語翻譯】 現代漢語譯本 王恪之後，吳楊行密收養他為義子。楊行密的其他兒子不能容忍他，於是他請求徐溫讓他冒姓徐，取名知誥。後來他接受了吳的禪讓，建立南唐，恢復李姓，改名昪（即李先主）。升元初年（937年），他將徐溫所建的興教寺改為清涼大道場，請撫州崇壽寺的休復悟空禪師來主持。升元二年（938年），他將瓦官寺改為升元寺，又將報先院改為興慈寺（劉宋元嘉二年（425年），文帝為高祖建立寺廟，名為報恩寺。唐會昌末年（846年），寺廟被廢棄。楊吳太和六年（934年），毗陵郡公徐景運為親人重建，名為報先院。宋政和年間，改名為能仁寺）。李昪在建康舉行了七次無遮大齋。天竺中印度的沙門進獻貝葉經和舍利作為禮物。李昪召集僧人智玄翻譯經書，並繪製李長者的畫像，頒佈到境內（《五代史》和《金陵志》）。
李璟
李璟，李昪的長子，謚號元宗，即李中主。保大年間，為先主建造寺廟，名為奉先寺（即保寧寺）。李璟遷都南昌，讓兒子李從嘉鎮守建康。李璟建造廬山開先寺。李璟去世，李從嘉繼位（《金陵志》和相關記載）。
李煜
李煜，字重光，李璟的第六個兒子，最初名叫從嘉。繼位后改名李煜，即李後主。他曾請文益禪師住在報恩禪院，授予『凈慧禪師』的稱號，後來遷往清涼寺。文益禪師圓寂后，李煜為他建造佛塔，將全身葬在江寧縣的丹陽，追諡為大法眼禪師，塔名為無相（相關記載和《傳燈錄》）。上元縣的百姓突然暴斃后又復活，說他到了陰間，見到先主說：『我被宋齊丘所誤殺，和州投降的一千多人，冤屈地受苦。你回去可以告訴嗣君，凡是寺廟觀宇敲鐘的時候，我的痛苦可以暫時停止。可以造一口鐘，這樣做就更好了。我在位的時候，曾經將於闐國進貢的玉天王像藏在瓦官寺佛像的左膝里。』
【English Translation】 English version After Wang Ke, he was adopted by Yang Xingmi of Wu as his son. Yang Xingmi's other sons could not tolerate him, so he requested Xu Wen to let him assume the surname Xu and named him Zhigao. Later, he accepted the abdication of Wu and established the Southern Tang Dynasty, restoring the surname Li and changing his name to Bian (i.e., Emperor Liezu of Southern Tang). In the early years of Shengyuan (937 AD), he changed Xingjiao Temple, built by Xu Wen, into Qingliang Great Dojo, and invited Zen Master Xiufu Wukong of Chongshou Temple in Fuzhou to preside over it. In the second year of Shengyuan (938 AD), he changed Waguan Temple to Shengyuan Temple, and also changed Baoxian Courtyard to Xingci Temple (In the second year of Yuanjia (425 AD) during the Liu Song Dynasty, Emperor Wen built a temple for his great-grandfather called Bao'en Temple. At the end of the Huichang era (846 AD) of the Tang Dynasty, the temple was abandoned. In the sixth year of Taihe (934 AD) during the Yang Wu Dynasty, Xu Jingyun, Duke of Piling, rebuilt it for his relatives and named it Baoxian Courtyard. During the Zhenghe period of the Song Dynasty, it was renamed Renren Temple). Li Bian held seven great Wuzhe (unobstructed)齋(fast) gatherings in Jiankang. A Shramana from Central India presented palm-leaf scriptures and relics as gifts. Li Bian summoned the monk Zhixuan to translate the scriptures and draw a portrait of Elder Li, which was distributed throughout the territory (according to the History of the Five Dynasties and the Jinling Zhi).
Li Jing
Li Jing, the eldest son of Li Bian, was posthumously named Emperor Yuanzong, i.e., Emperor Zhongzhu of Southern Tang. During the Baoda period, he built a temple for the late emperor called Fengxian Temple (i.e., Baoning Temple). Li Jing moved the capital to Nanchang, leaving his son Li Congjia to guard Jiankang. Li Jing built Kaixian Temple on Mount Lu. Li Jing passed away, and Li Congjia succeeded to the throne (according to the Jinling Zhi and related records).
Li Yu
Li Yu, courtesy name Chongguang, was the sixth son of Li Jing. His original name was Congjia. After succeeding to the throne, he changed his name to Li Yu, i.e., the Last Ruler of Southern Tang. He once invited Zen Master Wenyì to reside at Bao'en Zen Monastery, bestowing upon him the title 'Zen Master Jinghui', and later moved to Qingliang Temple. After Zen Master Wenyì passed away, Li Yu built a pagoda for him, burying his whole body in Danyang, Jiangning County, posthumously honoring him as Great Dharma Eye Zen Master, and naming the pagoda Wuxiang (according to related records and the Transmission of the Lamp). A resident of Shangyuan County suddenly died and then revived, saying that he had gone to the underworld and seen the late emperor, who said: 'I was wrongly killed by Song Qiqiu, and more than a thousand people who surrendered in Hezhou are suffering unjustly. When you return, you can tell the successor ruler that whenever the bells are rung in temples and monasteries, my suffering can be temporarily relieved. It would be especially good to cast a bell. When I was in power, I hid a jade Heavenly King statue presented by the Kingdom of Khotan in the left knee of the Buddha statue in Waguan Temple.'
無知者。汝以為驗。煜遂詣寺取玉像。感泣無已。乃造鐘于清涼寺。鐫其上曰薦烈祖孝高皇帝脫幽出厄。以玉像建塔。葬蔣山(曾慥類說並珠林)。
楚
據潭州。統三十三州。六世。五十七年。
馬殷
殷。字霸圖。許州人。昭宗拜為潭州刺史。梁太祖封為楚王。石門蘊禪師遷住夾山。道由潭州。王出城延接。便問如何是祖師西來大道。師曰。御駕六龍千古秀。玉階排仗出金門。王大喜。延入天冊府供養(釋監)。
吳越
據杭州。統十三州。四世。八十四年。
錢镠
镠。字具美。錢唐人。唐僖宗時镠率鄉兵破走黃巢。昭宗拜為鎮海鎮東軍節度使。天覆二年封越王。梁太祖封吳越王。唐莊宗賜玉冊金印。年八十一。謚武肅王(紀載)。嘗遣沙門清外同王弟鏵往四明阿育王山迎釋迦舍利塔。舟還西陵。塔夜放光。浙江如晝。王躬迎至羅漢寺。廣陳供養。王鎮越時患目眚。夢素衣仙人言來自永嘉。明日果有永嘉僧以大士像獻。言得之海潮。示夢欲歸。越王見像而目即明。乃創庵曰興福。以奉之(興福。今圓通寺。像猶存。出統紀)。王請鏡清道怤禪師住杭之天龍寺。又建龍冊寺以居之。命沙門可週于天寶堂夜為冥司講經。鬼神現形聽法。賜可週金缽紫衣加精志通明
【現代漢語翻譯】 現代漢語譯本 無知的人啊。你以為這是驗證。馬希煜於是前往寺廟取玉像，感動哭泣不止。於是在清涼寺鑄鐘，在鐘上刻字說：『薦烈祖孝高皇帝（應為後唐烈祖李克用，孝高皇帝為廟號）脫離幽禁解除困厄』。用玉像建塔，葬在蔣山（曾慥《類說》和《珠林》）。
楚
佔據潭州，統領三十三州，歷經六世，共五十七年。
馬殷（852年-930年）
馬殷，字霸圖，許州人。唐昭宗（888年-904年）任命他為潭州刺史。後梁太祖（907年-912年）封他為楚王。石門蘊禪師遷居夾山，路過潭州。馬殷出城迎接，便問：『如何是祖師西來大道？』蘊禪師說：『御駕六龍千古秀，玉階排仗出金門。』馬殷非常高興，請他到天冊府供養（《釋監》）。
吳越
佔據杭州，統領十三州，歷經四世，共八十四年。
錢镠（852年-932年）
錢镠，字具美，錢唐人。唐僖宗（873年-888年）時，錢镠率領鄉兵擊敗黃巢。唐昭宗（888年-904年）任命他為鎮海鎮東軍節度使。天覆二年（902年）封為越王。後梁太祖（907年-912年）封為吳越王。後唐莊宗（923年-926年）賜予玉冊金印。享年八十一歲，謚號武肅王（《紀載》）。曾派遣沙門清外同王弟錢鏵前往四明阿育王山迎請釋迦舍利塔。船返回西陵時，塔在夜裡放出光芒，浙江如同白晝。錢镠親自迎接至羅漢寺，廣陳供養。錢镠鎮守吳越時患眼疾，夢見一位身穿素衣的仙人說來自永嘉。第二天果然有永嘉僧人獻上一尊大士像，說是在海潮中得到，顯夢想要回歸。吳越王見到佛像后眼睛立刻明亮，於是建立庵寺名為興福，來供奉它（興福，即現在的圓通寺，佛像仍然存在，出自《統紀》）。錢镠請鏡清道怤禪師住持杭州的天龍寺，又建造龍冊寺讓他居住。命令沙門可週在天寶堂夜晚為冥司講經，鬼神顯現身形聽法，賜予可週金缽紫衣，加號精志通明。
【English Translation】 English version Ignorant one. You take this as proof. Ma Xiyu then went to the temple to retrieve the jade statue, weeping with emotion. He then cast a bell at Qingliang Temple, engraving on it: 'Recommending the late Emperor Xiaogao (posthumous title of Li Keyong, the Later Tang dynasty's founding emperor) to escape imprisonment and hardship.' He built a pagoda with the jade statue and buried it at Jiangshan (from Zeng Zao's 'Classified Sayings' and 'Pearl Forest').
Chu
Occupied Tanzhou, governing thirty-three prefectures, lasting six generations, for a total of fifty-seven years.
Ma Yin (852-930)
Ma Yin, courtesy name Batu, was from Xuzhou. Emperor Zhaozong of Tang (888-904) appointed him as the prefect of Tanzhou. Emperor Taizu of Later Liang (907-912) enfeoffed him as the King of Chu. Chan Master Yun of Shimen moved to Jiashan, passing through Tanzhou. Ma Yin went out of the city to greet him and asked, 'What is the great path of the Patriarch's coming from the West?' The Master said, 'The imperial carriage with six dragons is eternally beautiful, jade steps line up to exit the golden gate.' Ma Yin was overjoyed and invited him to be supported at the Tianche Mansion (from 'Shi Jian').
Wuyue
Occupied Hangzhou, governing thirteen prefectures, lasting four generations, for a total of eighty-four years.
Qian Liu (852-932)
Qian Liu, courtesy name Jumei, was from Qiantang. During the reign of Emperor Xizong of Tang (873-888), Qian Liu led local troops to defeat Huang Chao. Emperor Zhaozong of Tang (888-904) appointed him as the military governor of Zhenhai and Zhendong. In the second year of Tianfu (902), he was enfeoffed as the King of Yue. Emperor Zhuangzong of Later Tang (923-926) bestowed upon him a jade book and golden seal. He lived to the age of eighty-one and was posthumously named King Wusu (from 'Records'). He once sent the monk Qingwai along with his younger brother Qian Hua to Mount Asoka in Siming to welcome the Sharira Pagoda of Sakyamuni. When the boat returned to Xiling, the pagoda emitted light at night, making Zhejiang as bright as day. Qian Liu personally welcomed it to Luohan Temple and made extensive offerings. When Qian Liu governed Wuyue, he suffered from eye disease. He dreamed of a fairy in white clothes who said he came from Yongjia. The next day, a monk from Yongjia presented a statue of the Bodhisattva, saying he obtained it from the sea tide and that the dream indicated it wanted to return. The King of Wuyue's eyes immediately cleared upon seeing the statue, so he founded a hermitage called Xingfu to enshrine it (Xingfu, now Yuantong Temple, the statue still exists, from 'Comprehensive Records'). Qian Liu invited Chan Master Jingqing Daofu to reside at Tianlong Temple in Hangzhou, and also built Longce Temple for him to live in. He ordered the monk Kezhou to lecture on scriptures for the underworld at night in Tianbao Hall, and ghosts and spirits appeared to listen to the Dharma. He bestowed upon Kezhou a golden bowl and purple robe, adding the title 'Pure Will and Penetrating Understanding'.
之號(高僧傳)。
錢弘佐
弘佐。文穆王元瓘子也。襲封吳越國王。謚忠獻。嘗遣僧慧龜往雙林啟善慧大士傅公塔得靈骨十六片。如紫金色。舍利無數。乃迎靈骨並凈瓶香爐扣門槌諸物至錢塘安光冊殿供養。建龍華寺。以靈骨塑大士像于寺(統紀)。
錢弘俶
弘俶。文穆第九子。襲封吳越國王。謚忠懿。嘗慕阿育王造八萬四千塔。中藏寶篋。篋中置印心咒。經十年訖功。佈散部內(統紀)。王延衢州道潛禪師入府受菩薩戒。署號慈化。定慧禪師建大伽藍于南山曰慧日。永明請潛居之。潛嘗從王求塔下十六金銅羅漢像。王適夢十六人從潛而行。乃異而與之。此凈慈所以有羅漢殿也。嘗請雪竇延壽禪師開山靈隱新寺。明年遷住永明(凈慈寺記)。福州支提山有天冠菩薩一千眷屬。王施七寶鑄天冠像一千尊。仍造寺宇(支提寺記)。王因覽永嘉集有同除四住此處為齊。若伏無明三藏即劣之語。以問韶國師。師曰。此是教義。可問天臺寂師。遂召以問。寂曰。此出智者妙玄。自唐末喪亂。教籍多出海外。於是遣使十人往日本取教典以回。為建寺螺溪。曰定慧(統紀)。王嘗飯僧。問延壽曰。今日還有真僧降否。答曰長耳和尚乃定光佛化身也。此機一泄。即跏趺而逝。肉身猶存(法相寺記)。
【現代漢語翻譯】 現代漢語譯本： 錢弘佐 弘佐，文穆王錢元瓘的兒子。繼承吳越國王的爵位，謚號忠獻。他曾經派遣僧人慧龜前往雙林啟善慧大士傅翕（南北朝時期著名居士，被認為是彌勒菩薩的化身）的塔，得到靈骨十六片，顏色如紫金色，舍利無數。於是迎回靈骨，以及凈瓶、香爐、扣門槌等物，安置在錢塘安光冊殿供養。並建造龍華寺，在寺中用靈骨塑造慧大士的像（《佛祖統紀》記載）。 錢弘俶 錢弘俶，文穆王第九子。繼承吳越國王的爵位，謚號忠懿。他曾經仰慕阿育王建造八萬四千塔，塔中藏有寶篋，篋中放置印心咒。歷經十年完成，分佈在吳越國境內（《佛祖統紀》記載）。他請衢州道潛禪師入府接受菩薩戒，並授予『慈化』的稱號。定慧禪師在南山建造大伽藍，名為慧日寺，永明延壽禪師請道潛禪師居住於此。道潛禪師曾經向錢弘俶請求塔下的十六尊金銅羅漢像。錢弘俶恰好夢見十六人跟隨著道潛禪師行走，感到奇異，就將羅漢像贈送給他。這就是凈慈寺有羅漢殿的由來。錢弘俶曾經請雪竇延壽禪師開山靈隱新寺，第二年延壽禪師遷居永明寺（《凈慈寺記》記載）。福州支提山有天冠菩薩及其一千眷屬。錢弘俶佈施七寶鑄造天冠菩薩像一千尊，並建造寺宇（《支提寺記》記載）。錢弘俶因為閱讀《永嘉集》，其中有『同除四住，此處為齊。若伏無明三藏，即劣』的語句，就此請教韶國師。韶國師說：『這是教義，可以問天臺寂師。』於是召來寂師詢問。寂師說：『這出自智者大師的《妙法蓮華經玄義》。』自從唐朝末年喪亂以來，佛教典籍大多流傳到海外。於是派遣十名使者前往日本取回佛教典籍，併爲之建造寺廟于螺溪，名為定慧寺（《佛祖統紀》記載）。錢弘俶曾經齋僧，問延壽禪師：『今日還有真僧降臨嗎？』延壽禪師回答說：『長耳和尚乃是定光佛（過去七佛之一）的化身。』這個天機一泄露，長耳和尚就結跏趺坐而逝，肉身依然存在（《法相寺記》記載）。 English version: Qian Hongzuo Hongzuo was the son of King Wenmu, Qian Yuanguan. He inherited the title of King of Wuyue and was posthumously named Zhongxian. He once sent the monk Huigui to Shuanglin to open the pagoda of Great Scholar Fu Xi (a famous lay Buddhist in the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva), obtaining sixteen pieces of spiritual bone, the color of which was like purplish gold, and countless sariras. Thereupon, he welcomed back the spiritual bones, as well as a clean bottle, incense burner, knocker, and other items, and enshrined them in the Anguang Ce Hall in Qiantang. He also built the Longhua Temple, and sculpted an image of Great Scholar Fu Xi in the temple using the spiritual bones (recorded in Tongi). Qian Hongchu Hongchu was the ninth son of King Wenmu. He inherited the title of King of Wuyue and was posthumously named Zhongyi. He once admired King Ashoka and built 84,000 pagodas, in which were hidden treasure caskets, and in the caskets were placed the Heart-Sealing Mantra. It took ten years to complete, and they were distributed throughout the territory of Wuyue (recorded in Tongi). He invited Chan Master Daoqian of Quzhou to the palace to receive the Bodhisattva precepts and bestowed upon him the title 'Cihua'. Chan Master Dinghui built a large sangharama on Nanshan Mountain, named Huiri Temple, and Yongming Yanshou invited Chan Master Daoqian to reside there. Daoqian once requested from Qian Hongchu the sixteen gold and bronze Arhat statues under the pagoda. Qian Hongchu happened to dream of sixteen people following Chan Master Daoqian, and feeling strange, he gave the Arhat statues to him. This is the origin of the Arhat Hall in Jingci Temple. Qian Hongchu once invited Xuedou Yanshou to establish the new Lingyin Temple, and the following year, Yanshou moved to Yongming Temple (recorded in Jingci Temple Chronicle). On Mount Zhiti in Fuzhou, there is the Heavenly Crown Bodhisattva and his one thousand attendants. Qian Hongchu donated seven treasures to cast one thousand statues of the Heavenly Crown Bodhisattva and also built temples (recorded in Zhiti Temple Chronicle). Qian Hongchu, upon reading the Yongjia Collection, which contained the phrase 'Together removing the four abodes, this place is equal. If subduing the three stores of ignorance, then it is inferior,' inquired about this with National Teacher Shao. National Teacher Shao said, 'This is doctrine; you can ask Tiantai Master Ji.' Thereupon, he summoned Master Ji to inquire. Master Ji said, 'This comes from Zhiyi's Profound Meaning of the Lotus Sutra. Since the chaos at the end of the Tang Dynasty (618-907), many Buddhist scriptures have been circulated overseas.' Thereupon, he sent ten envoys to Japan to retrieve Buddhist scriptures and built a temple for them in Luoxi, named Dinghui Temple (recorded in Tongi). Qian Hongchu once offered a meal to monks and asked Yanshou, 'Are there any true monks descending today?' Yanshou replied, 'The Long-Eared Monk is an incarnation of Dipankara Buddha (one of the past seven Buddhas).' Once this secret was revealed, the Long-Eared Monk sat in full lotus posture and passed away, his physical body still remaining (recorded in Faxiang Temple Chronicle).
【English Translation】 Modern Chinese Translation: Qian Hongzuo Hongzuo was the son of Qian Yuanguan, King Wenmu. He inherited the throne of the Kingdom of Wuyue and was posthumously named Zhongxian. He once sent the monk Huigui to Shuanglin to open the pagoda of Great Scholar Fu Xi (a famous lay Buddhist in the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva), obtaining sixteen pieces of spiritual bone, the color of which was like purplish gold, and countless sariras. Thereupon, he welcomed back the spiritual bones, as well as a clean bottle, incense burner, knocker, and other items, and enshrined them in the Anguang Ce Hall in Qiantang. He also built the Longhua Temple, and sculpted an image of Great Scholar Fu Xi in the temple using the spiritual bones (recorded in 'Tongi'). Qian Hongchu Hongchu was the ninth son of King Wenmu. He inherited the throne of the Kingdom of Wuyue and was posthumously named Zhongyi. He once admired King Ashoka and built 84,000 pagodas, in which were hidden treasure caskets, and in the caskets were placed the Heart-Sealing Mantra. It took ten years to complete, and they were distributed throughout the territory of Wuyue (recorded in 'Tongi'). He invited Chan Master Daoqian of Quzhou to the palace to receive the Bodhisattva precepts and bestowed upon him the title 'Cihua'. Chan Master Dinghui built a large sangharama on Nanshan Mountain, named Huiri Temple, and Yongming Yanshou invited Chan Master Daoqian to reside there. Daoqian once requested from Qian Hongchu the sixteen gold and bronze Arhat statues under the pagoda. Qian Hongchu happened to dream of sixteen people following Chan Master Daoqian, and feeling strange, he gave the Arhat statues to him. This is the origin of the Arhat Hall in Jingci Temple. Qian Hongchu once invited Xuedou Yanshou to establish the new Lingyin Temple, and the following year, Yanshou moved to Yongming Temple (recorded in 'Jingci Temple Chronicle'). On Mount Zhiti in Fuzhou, there is the Heavenly Crown Bodhisattva and his one thousand attendants. Qian Hongchu donated seven treasures to cast one thousand statues of the Heavenly Crown Bodhisattva and also built temples (recorded in 'Zhiti Temple Chronicle'). Qian Hongchu, upon reading the 'Yongjia Collection', which contained the phrase 'Together removing the four abodes, this place is equal. If subduing the three stores of ignorance, then it is inferior,' inquired about this with National Teacher Shao. National Teacher Shao said, 'This is doctrine; you can ask Tiantai Master Ji.' Thereupon, he summoned Master Ji to inquire. Master Ji said, 'This comes from Zhiyi's 'Profound Meaning of the Lotus Sutra'.' Since the chaos at the end of the Tang Dynasty (618-907), many Buddhist scriptures have been circulated overseas.' Thereupon, he sent ten envoys to Japan to retrieve Buddhist scriptures and built a temple for them in Luoxi, named Dinghui Temple (recorded in 'Tongi'). Qian Hongchu once offered a meal to monks and asked Yanshou, 'Are there any true monks descending today?' Yanshou replied, 'The Long-Eared Monk is an incarnation of Dipankara Buddha (one of the past seven Buddhas).' Once this secret was revealed, the Long-Eared Monk sat in full lotus posture and passed away, his physical body still remaining (recorded in 'Faxiang Temple Chronicle').
閩
據福州。統五州。六世。五十五年。
王審知
審知。字信通。光州人。梁封閩王。王嘗延雪峰存．玄沙備二禪師入府求示心法。乃云。大王志心聽取。幻化空身是大王法身。知見覺了是大王自性。觀心無心從妄想起。我心自空即悟實相。已知本性則一時放下。不得別生絲毫許也。王禮二師曰。吉生慶幸得逢指示。舍金二十錠。二師不受。王問玄沙曰。此一真心本無生滅。今此一身從何而有。師曰。此本源真性遍周法界。為妄想故而一點識性從父母妄緣而生。受千般苦。身有輪迴。大王既知覺了。不落惡趣。但請大王頻省妄念。歸真合道。王作禮喜受(雪峰錄)。嘗建鼓山寺。請晏國師開山。玄沙示寂。為建塔。賜號宗一禪師。又請棱禪師居長樂府西院。奏額曰長慶。雪峰示疾。王命醫診視。師曰。吾非疾也。竟不服藥。經月餘游藍田歸。澡身。中夜入滅。初王雅隆師道。其住雪峰。為之增宇設像鑄鐘以嚴其山。優施以充其眾(釋監)。
王延鈞
延鈞。審知次子。素奉佛法。度僧一萬人。由是閩中多僧。嘗請羅山和尚開堂說法。升座斂衣左右顧視便下座。王近前執羅山手曰。靈山一會何異今日。師曰將謂你是個俗漢(傳燈)。王請建州夢筆和尚齋。問雲和尚還將得筆來也無
【現代漢語翻譯】 現代漢語譯本 閩
據福州。統領五州。歷經六世。共五十五年。
王審知
王審知，字信通，光州人。後梁封其為閩王。王審知曾邀請雪峰存禪師、玄沙備禪師入府，求教心法。玄沙備禪師於是說：『大王請專心聽取。這幻化不實的空身，就是大王的法身。能知能見、能覺能了的，就是大王的自性。觀照內心，本無心可得，一切皆從妄想生起。我心若能自身空寂，就能悟得真實之相。既已了知本性，就應一時放下，不得再生起絲毫其他念頭。』王審知向兩位禪師行禮說：『真是吉人天相，慶幸能夠得到兩位禪師的指示。』於是佈施黃金二十錠，兩位禪師沒有接受。王審知問玄沙備禪師：『這一真心，本來沒有生滅，那麼我這身軀是從何而來呢？』玄沙備禪師說：『這本源真性，遍佈整個法界，因為妄想的緣故，才有一點識性從父母的妄緣而生，承受千般苦難，身陷輪迴之中。大王既然已經覺悟了，就不會墮入惡趣。但請大王時常反省自己的妄念，迴歸真如，與道合一。』王審知行禮，歡喜地接受了教誨（見《雪峰錄》）。王審知曾建造鼓山寺，請晏國師開山。玄沙備禪師圓寂后，王審知為他建造佛塔，賜號宗一禪師。又請棱禪師居住在長樂府西院，上奏朝廷賜額為長慶。雪峰存禪師示現疾病，王審知命醫生診視。雪峰存禪師說：『我不是病了。』最終沒有服藥。過了一個多月，雪峰存禪師遊歷藍田后歸來，沐浴后，半夜入滅。當初王審知非常推崇師道，雪峰存禪師住在雪峰時，王審知為他增建房屋，設定佛像，鑄造鐘，以莊嚴雪峰山，並給予優厚的佈施來供養僧眾（見《釋監》）。
王延鈞
王延鈞，王審知的次子，一向信奉佛法，度化僧人一萬人。因此閩地僧人眾多。王延鈞曾請羅山和尚開堂說法，羅山和尚升座后，整理衣袍，左右顧視一番，便下座了。王延鈞走上前，拉著羅山和尚的手說：『靈山一會，與今日有何不同？』羅山和尚說：『我本以為你是個俗人。』（見《傳燈錄》）。王延鈞請建州夢筆和尚齋僧，問道：『和尚您還帶著筆來嗎？』
【English Translation】 English version Min
Based in Fuzhou, it governed five prefectures, lasted for six generations, and endured for fifty-five years.
Wang Shenzhi
Wang Shenzhi (王審知), styled Xintong (信通), was a native of Guang Prefecture. The Liang dynasty enfeoffed him as the King of Min. The King once invited Chan Master Xuefeng Cun (雪峰存) and Chan Master Xuansha Bei (玄沙備) to his palace, seeking instruction on the mind-dharma. Chan Master Xuansha Bei then said: 'Great King, please listen attentively. This illusory and empty body is the Great King's Dharmakaya (法身, Dharma body). The knowing, seeing, and awakening is the Great King's self-nature. Observe the mind; there is no mind to be found. All arises from deluded thoughts. If my mind can empty itself, then one can realize the true aspect. Since you have already understood the fundamental nature, you should let go of everything at once and not give rise to even the slightest other thought.' King Shenzhi bowed to the two masters and said: 'It is truly auspicious and fortunate to receive the instructions of the two masters.' He then offered twenty ingots of gold, which the two masters declined. King Shenzhi asked Chan Master Xuansha Bei: 'This one true mind is originally without birth or death, so from where does this body come?' Chan Master Xuansha Bei said: 'This original true nature pervades the entire Dharmadhatu (法界, Dharma Realm). Because of delusion, a point of consciousness arises from the deluded conditions of parents, enduring all kinds of suffering and being trapped in the cycle of rebirth. Since the Great King has already awakened, you will not fall into the evil realms. But please, Great King, frequently reflect on your deluded thoughts, return to the truth, and unite with the Dao.' King Shenzhi bowed and joyfully accepted the teachings (see Xuefeng Lu). King Shenzhi once built Gushan Temple and invited National Teacher Yan to inaugurate it. After Chan Master Xuansha Bei passed away, King Shenzhi built a pagoda for him and bestowed the title Chan Master Zongyi (宗一). He also invited Chan Master Leng to reside in the West Courtyard of Changle Prefecture, and petitioned the court to grant the name Changqing. When Chan Master Xuefeng Cun showed signs of illness, King Shenzhi ordered a doctor to examine him. Chan Master Xuefeng Cun said: 'I am not ill.' In the end, he did not take any medicine. After more than a month, Chan Master Xuefeng Cun traveled to Lantian and returned. After bathing, he entered Nirvana in the middle of the night. Initially, King Shenzhi greatly revered the way of the masters. When Chan Master Xuefeng Cun resided at Xuefeng, King Shenzhi added buildings, set up statues, and cast bells to adorn Xuefeng Mountain, and provided generous offerings to support the Sangha (see Shi Jian).
Wang Yanjun
Wang Yanjun (王延鈞), the second son of Wang Shenzhi, consistently revered the Buddha-dharma and ordained 10,000 monks. As a result, there were many monks in the Min region. Wang Yanjun once invited Abbot Luoshan to open a Dharma hall and give a Dharma talk. After Abbot Luoshan ascended the seat, he adjusted his robes, looked around to the left and right, and then descended from the seat. Wang Yanjun stepped forward, took Abbot Luoshan's hand, and said: 'How is the assembly on Vulture Peak (靈山) different from today?' Abbot Luoshan said: 'I thought you were a layman.' (see Chuandeng Lu). Wang Yanjun invited Abbot Mengbi of Jian Prefecture to a vegetarian feast for the monks and asked: 'Does the Abbot still carry a pen?'
。師曰。不是稽山繡管。亦非月里兔毫。
王延羲
延羲。審知少子。王度僧萬一千人。嘗于城南西阜建石塔七層。功未半。光發如蓋者三夕。既成。光耀際天又三夕。王生慰幸。遂額其塔曰凈光。又建寺其下(稽古略)。
南平
據創州。統三州。五世。五十七年。王高季興。
東漢
據大原。統十一州。三世。□十□年。王劉旻。
蜀
據成都。統四十八州。二世。三十五年。
王建
王諱建。貫休入蜀。以詩謁建曰。一瓶一缽垂垂老。萬水千山得得來。建待以殊禮。賜禪月大師之號(手鑒)。
後蜀
據成都。統四十六州。二世。四十一年。王孟知祥。
南漢
據廣州。統四十七州。
劉隱 龑
隱。上蔡人。梁封南平王。立功嶺南。遂有南海之地。既卒。弟巖襲位。更名龔。又改名曰龑。即帝位。乃改國號曰漢(紀載)。初龑將興兵。命駕就靈樹敏公決可否。敏前知之。手封奩子語侍者曰。王來出以似之。敏怡然坐化。王果至。聞敏已化大驚。侍者乃出奩子。王發奩得簡曰。人天眼目。堂中上座。王乃請文偃繼其法席。又迎至府開法(僧寶傳)。
趙王镕
王諱镕。帥真定。自稱趙王。嘗
【現代漢語翻譯】 現代漢語譯本： 師父說：『這不是稽山（地名，位於今浙江紹興）的精美毛筆，也不是月宮裡玉兔的毫毛。』
王延羲
王延羲是審知的幼子。他統治期間，供養的僧人有一萬一千人。他曾經在城南西阜建造一座七層石塔，工程尚未完成一半時，塔頂發出像傘蓋一樣的光芒，持續了三個晚上。建成之後，光芒照耀天際，又持續了三個晚上。王延羲非常高興，於是給這座塔命名為『凈光』，並在塔下建造寺廟（見《稽古略》）。
南平
佔據荊州，統領三州，歷經五世，共五十七年。君主是王高季興。
東漢
佔據大原，統領十一州，歷經三世，共計□十□年。君主是劉旻。
蜀
佔據成都，統領四十八州，歷經二世，共三十五年。
王建
王建，名諱為建。貫休和尚入蜀地，用詩歌拜見王建，詩中寫道：『一瓶一缽，慢慢地老去，萬水千山，慢慢地走來。』王建以特殊的禮遇對待他，賜予他『禪月大師』的稱號（見《手鑒》）。
後蜀
佔據成都，統領四十六州，歷經二世，共四十一年。君主是王孟知祥。
南漢
佔據廣州，統領四十七州。
劉隱、劉龑（yǎn）
劉隱，上蔡人。後梁封他為南平王。他在嶺南建立功業，於是擁有了南海一帶的土地。他去世后，弟弟劉巖繼承了他的王位，改名為劉龔，又改名為劉龑，即位稱帝，於是改國號為漢（見《紀載》）。當初劉龑將要興兵，派人去靈樹寺詢問敏公是否可行。敏公事先知道此事，親手封好一個匣子，告訴侍者說：『大王來了，把這個給他看。』敏公安詳地坐化了。劉龑果然來了，聽說敏公已經圓寂，非常震驚。侍者於是拿出匣子。劉龑打開匣子，得到一張紙條，上面寫著：『人天眼目，堂中上座。』劉龑於是請文偃禪師繼承敏公的法席，又迎接他到府邸開壇說法（見《僧寶傳》）。
趙王镕（róng）
趙王，名諱為镕，鎮守真定，自稱為趙王。曾經……
【English Translation】 English version: The master said, 'This is not the fine writing brush from Mount Ji (a place name, located in present-day Shaoxing, Zhejiang), nor is it the hair of the jade rabbit in the moon palace.'
Wang Yanxi
Wang Yanxi was the youngest son of Shenzhi. During his reign, he supported 11,000 monks. He once built a seven-story stone pagoda in Xifu, south of the city. Before the project was even half finished, a light like a canopy emanated from the top of the pagoda for three nights. After it was completed, the light shone to the sky for another three nights. Wang Yanxi was very pleased and named the pagoda 'Pure Light', and built a temple below it (see 'Jigu Lue').
Nanping
Occupied Jingzhou, ruled three states, lasted five generations, for a total of fifty-seven years. The ruler was Wang Gao Jixing.
Eastern Han
Occupied Taiyuan, ruled eleven states, lasted three generations, for a total of □ ten □ years. The ruler was Liu Min.
Shu
Occupied Chengdu, ruled forty-eight states, lasted two generations, for a total of thirty-five years.
Wang Jian
Wang Jian, whose given name was Jian. When the monk Guanxiu entered Shu, he presented a poem to Wang Jian, which read: 'A bottle and a bowl, slowly growing old, ten thousand waters and a thousand mountains, slowly arriving.' Wang Jian treated him with special courtesy and bestowed upon him the title 'Zen Master Chanyue' (see 'Shou Jian').
Later Shu
Occupied Chengdu, ruled forty-six states, lasted two generations, for a total of forty-one years. The ruler was Wang Meng Zhixiang.
Southern Han
Occupied Guangzhou, ruled forty-seven states.
Liu Yin, Liu Yan
Liu Yin was a native of Shangcai. The Later Liang dynasty enfeoffed him as the Prince of Nanping. He established meritorious service in Lingnan, and thus possessed the land around the South Sea. After his death, his younger brother Liu Yan inherited his throne, changed his name to Liu Gong, and then changed it again to Liu Yan. He ascended the throne and proclaimed himself emperor, and thus changed the name of the country to Han (see 'Ji Zai'). Initially, when Liu Yan was about to raise troops, he sent someone to Lingshu Temple to ask Master Min whether it was feasible. Master Min knew about this beforehand, personally sealed a box, and told the attendant: 'When the king comes, give this to him.' Master Min peacefully passed away while sitting. Liu Yan indeed came, and was shocked to hear that Master Min had already passed away. The attendant then took out the box. Liu Yan opened the box and obtained a slip of paper, on which was written: 'The eyes of humans and gods, the senior seat in the hall.' Liu Yan then invited Zen Master Wenyan to inherit Master Min's Dharma seat, and also welcomed him to the residence to preach the Dharma (see 'Seng Bao Zhuan').
Zhao Wang Rong
Zhao Wang, whose given name was Rong, guarded Zhengding and proclaimed himself the Prince of Zhao. Once...
入東院訪從諗禪師。值師坐禪。镕禮拜訖。左右問師曰。列土主來。為甚麼不起接。師云。你不會老僧意。這裡下等人來出山門接。中等人來下禪堂接。上等人來禪床上接。不可喚大王作中下等人也。恐屈大王。王歡喜。請入內供養。師既屆城門。闔城威儀迎之。入內。師才下寶輦。王乃設拜請師上殿正位而坐。師良久以手斫額云。階下立者是何官長。左右云乃是諸院尊宿並大師德。師云他各是一方化主。若在階下老僧亦起。王乃咸命上殿。是日齋筵將罷。各問佛法。師運慈悲一一開悟。一日王又入東院訪師。師不起。以手拍膝云會么。王云不會。師云。自小持齋今已老。見人無力下禪床。王問師云。和尚尊年有幾個齒在。師云只有一個。王云爭吃得物。師云。雖然一個。下下咬著。王贊師像曰。碧溪之月。青鏡中頭。我師我化。天下趙州(禪林類聚)。
宋齊丘
齊丘。不知何許人。徐知誥為淮南節度行軍副使。以齊丘為謀主。后相南唐。初隱士譚景升居終南山。與陳摶為友。著化書百十萹。嘗游三茅山。見齊丘有仙風道骨。出書示之。屬為序。齊丘乃竊以己名行世。其六十六萹有曰。梓潼帝君嘗言于受業報為邛池龍。羈于積水之下。連年旱虐。水復為泥。身既廣大。無穴可容。烈日上臨。內外熱惱。
【現代漢語翻譯】 現代漢語譯本 入東院拜訪從諗（Zongshen）禪師。正趕上禪師在坐禪。宋齊丘（Song Qiqiu）禮拜完畢。左右的人問禪師說：『地方的統治者來了，為什麼不起來迎接？』禪師說：『你們不明白老僧的意思。這裡下等人來，我出山門迎接；中等人來，我下禪堂迎接；上等人來，我在禪床上迎接。不能把大王當作中下等人啊，恐怕委屈了大王。』大王很高興，請禪師進入內宮供養。禪師到達城門時，全城官員都以隆重的儀式迎接他。進入內宮后，禪師剛下寶輦，大王就跪拜，請禪師登上大殿正位而坐。禪師過了很久，用手拍著額頭說：『臺階下站著的是什麼官長？』左右的人說：『是各寺院的尊宿和大師德。』禪師說：『他們各自是一方的教化之主，如果站在臺階下，老僧也會起身。』大王於是命令他們都上殿。這天齋飯將要結束時，大家請教佛法。禪師運用慈悲心一一開悟他們。一天，大王又進入東院拜訪禪師，禪師不起身，用手拍著膝蓋說：『會么？』大王說：『不會。』禪師說：『從小吃齋到現在老了，見人無力下禪床。』大王問禪師說：『和尚您有多少顆牙齒？』禪師說：『只有一顆。』大王說：『怎麼吃東西？』禪師說：『雖然只有一顆，上下都能咬著。』大王讚美禪師的畫像說：『碧溪之月，青鏡中頭。我師我化，天下趙州（叢林類聚）。』
宋齊丘（Song Qiqiu）
宋齊丘（Song Qiqiu），不知道是哪裡人。徐知誥（Xu Zhigao）擔任淮南節度行軍副使時，任用宋齊丘（Song Qiqiu）為謀主。後來在南唐當宰相。當初隱士譚景升（Tan Jingsheng）居住在終南山，與陳摶（Chen Tuan）是朋友，寫了《化書》一百多篇。曾經遊覽三茅山，看到宋齊丘（Song Qiqiu）有仙風道骨，拿出書給他看，請他作序。宋齊丘（Song Qiqiu）於是偷偷地用自己的名字流傳於世。其中的第六十六篇說：梓潼帝君（Zitong Dijun）曾經說過，他受業報轉生為邛池龍（Qionchi Long），被困在積水之下，連年乾旱，水又變成了泥。身體既廣大，沒有洞穴可以容身，烈日當頭照耀，內外都感到熱惱。
【English Translation】 English version I visited Chan Master Zongshen (Zongshen, a Chan master's name) at the East Monastery. I found the Master sitting in meditation. Song Qiqiu (Song Qiqiu, a person's name) finished his obeisance. The attendants asked the Master, 'The local ruler has come, why don't you rise to greet him?' The Master said, 'You don't understand the old monk's intention. When a person of lower status comes, I go out to the mountain gate to greet him; when a person of middle status comes, I go down to the meditation hall to greet him; when a person of higher status comes, I greet him on the meditation bed. I cannot treat the Great King as a person of middle or lower status, for fear of slighting him.' The Great King was pleased and invited the Master to enter the inner palace for offerings. When the Master arrived at the city gate, all the officials of the city greeted him with grand ceremony. After entering the inner palace, as soon as the Master got off the precious carriage, the Great King knelt down and invited the Master to ascend the main hall and sit in the proper position. After a long while, the Master patted his forehead with his hand and said, 'Who are the officials standing below the steps?' The attendants said, 'They are the venerable elders and great masters of the various monasteries.' The Master said, 'They are each the masters of transformation in their respective regions. If they were standing below the steps, this old monk would also rise.' The Great King then ordered them all to ascend the hall. On this day, as the vegetarian feast was about to end, everyone asked about the Buddha-dharma. The Master used compassion to enlighten them one by one. One day, the Great King again entered the East Monastery to visit the Master. The Master did not rise, but patted his knee with his hand and said, 'Do you understand?' The Great King said, 'I do not understand.' The Master said, 'I have been observing a vegetarian diet since I was young and am now old, and I have no strength to get off the meditation bed when I see people.' The Great King asked the Master, 'How many teeth do you have, Venerable Monk?' The Master said, 'Only one.' The Great King said, 'How can you eat things?' The Master said, 'Although there is only one, it bites up and down.' The Great King praised the Master's portrait, saying, 'The moon in the green stream, the head in the blue mirror. My teacher, my transformation, Zhao Zhou (Conglin Leiju, a book title) of the world.'
Song Qiqiu (Song Qiqiu, a person's name)
Song Qiqiu (Song Qiqiu, a person's name), it is not known where he was from. When Xu Zhigao (Xu Zhigao, a person's name) served as the Deputy Military Commissioner of Huainan, he appointed Song Qiqiu (Song Qiqiu, a person's name) as his chief strategist. Later, he became the prime minister of the Southern Tang Dynasty (937-976 AD). Initially, the recluse Tan Jingsheng (Tan Jingsheng, a person's name) lived in Zhongnan Mountain and was friends with Chen Tuan (Chen Tuan, a person's name). He wrote more than a hundred chapters of the 'Book of Transformation'. He once visited Sanmao Mountain and saw that Song Qiqiu (Song Qiqiu, a person's name) had the air of an immortal, so he showed him the book and asked him to write a preface. Song Qiqiu (Song Qiqiu, a person's name) then secretly used his own name to circulate it in the world. The sixty-sixth chapter says: The Zitong Dijun (Zitong Dijun, a deity's name) once said that he received karmic retribution and was reborn as the Qionchi Long (Qionchi Long, a dragon's name), trapped under accumulated water. There were years of drought, and the water turned into mud. Since his body was vast, there was no cave to accommodate him. The scorching sun shone down, and he felt hot and bothered inside and out.
諸鱗甲中各生小蟲。咂嚙困苦。一日晨涼天光忽開。五色雲氣浮空而過。中有瑞相。紺發螺旋金容月瑩。山靈河伯萬衆稽首。讚歎歡喜聲動天地。天香繚繞隨處生春。予乃仰首哀號乞垂救度萬靈。諸聖咸謂予曰。此西方大聖正覺世尊釋迦文也。今以教法流行東土。隨教化身將往中國。爾既遭逢宿業可脫。予乃身自踴躍。入天光中具陳往昔報應之理。世尊答言。善哉。帝子。汝于向來孝忠家國。又復憫世生護持心。因果未周仇敵相爭。以人我相肆興殘忍。遷怒於物。業債當償。今復自悔欲求解脫。汝於此時復有冤親之想。與夫嗔恚愚癡之念否。予聞至理。心地開朗。內外罄然。如虛空住。自顧其身隨念消滅。復為男子得灌頂智。予歸依焉(蜀有梓潼帝君廟)。
邊鎬
鎬初生。父母夢謝靈運入室。故小名康樂。仕南唐以都虞侯。從查文徽克建州。凡所俘獲皆全之。建人謂之邊佛子。及克潭州。市不易肆。謂之邊菩薩。既而為節度使。惟日設齋供盛修佛事。潭人謂之邊和尚(五代史)。
劉煦
煦。字耀遠。𣵠州歸義人。唐昭宗天祐中為軍事衙推。五代晉開運初授司空平章事。又監修國史。撰唐書。佛祖靈蹟咸載之。嘗撰神秀傳。略曰。昔後魏末有僧達磨者。本天竺國王子。以護國出家。入南海
【現代漢語翻譯】 現代漢語譯本： 各種鱗甲生物的體內都滋生了小蟲，它們啃咬吸食，讓這些生物痛苦不堪。一天早晨，天氣涼爽，天空突然放晴，五彩祥雲在空中飄過，雲中有吉祥的景象：深藍色的頭髮呈螺旋狀，金色的面容像月亮一樣明亮。山神、河伯和無數生靈都叩拜行禮，讚歎歡喜的聲音震動天地。天上的香氣繚繞，所到之處都充滿生機。我於是仰頭哀號，乞求（諸聖）垂憐救度萬靈。諸聖都對我說：『這是西方的大聖、正覺世尊釋迦文佛（Sakyamuni Buddha）。如今他要將教法傳到東土，隨應教化而化身前往中國。你既然遭逢（佛法），宿世的業障就可以解除。』我於是自身踴躍，進入天光之中，詳細陳述了往昔的報應之理。世尊回答說：『很好，帝子（指梓潼帝君）。你向來孝順忠於國家，又憐憫世人，生起護持之心。因為因果未完，仇敵互相爭鬥，以人我之相而大肆殘忍，遷怒於其他生物，所以業債應當償還。現在你又後悔，想要求解脫。你現在還有冤親的想法，以及嗔恚愚癡的念頭嗎？』我聽聞至理，心地開朗，內外空明，如虛空一般。我回顧自身，隨念消滅，又轉生為男子，得到灌頂的智慧。我歸依於他（指釋迦牟尼佛）。（蜀地有梓潼帝君廟）
邊鎬
邊鎬（Bian Hao）剛出生時，他的父母夢見謝靈運（Xie Lingyun）進入房間，所以小名叫康樂（Kangle）。在南唐（Southern Tang Dynasty）任都虞侯，跟隨查文徽（Cha Wenhui）攻克建州（Jian Prefecture），凡是俘獲的人都保全了他們。建州人稱他為邊佛子（Bian Fozi）。等到攻克潭州（Tan Prefecture）后，他集市上買東西也不多要一分錢，（潭州人）稱他為邊菩薩（Bian Pusa）。之後他擔任節度使，每天都設定齋飯，盛大地修習佛事。潭州人稱他為邊和尚（Bian Heshang）。（《五代史》）
劉煦
劉煦（Liu Xu），字耀遠（Yaoyuan），𣵠州歸義人。唐昭宗（Emperor Zhaozong of Tang Dynasty）天祐（Tianyou）年間擔任軍事衙推。五代（Five Dynasties）晉（Jin Dynasty）開運（Kaiyun）（944-947）初年被授予司空平章事，又負責監修國史，撰寫《唐書》，佛祖的靈蹟都記載在其中。他曾經撰寫《神秀傳》，大略是說：從前北魏（Northern Wei Dynasty）末年有僧人達摩（Bodhidharma）者，原本是天竺國（India）的王子，因為護國而出家，進入南海。
【English Translation】 English version: Within various scaled and armored creatures, small insects are born, gnawing and tormenting them. One morning, the weather was cool, and the sky suddenly cleared, with five-colored auspicious clouds floating across the sky. Within them were auspicious signs: dark blue hair in spirals, a golden face as bright as the moon. Mountain spirits, river deities, and countless beings prostrated themselves, their voices of praise and joy shaking heaven and earth. Heavenly fragrance lingered, bringing spring wherever it went. I then raised my head and cried out, begging for compassion to save all beings. The saints all said to me, 'This is the great sage of the West, the perfectly enlightened World-Honored One, Sakyamuni Buddha. Now he will spread the teachings to the Eastern lands, transforming himself to go to China according to the teachings. Since you have encountered (the Dharma), your karmic debts from past lives can be resolved.' I then leaped up myself, entered the heavenly light, and explained in detail the principles of retribution from the past. The World-Honored One replied, 'Excellent, Imperial Son (referring to Zitong Dijun). You have always been filial and loyal to your country, and you have also had compassion for the world, giving rise to a protective heart. Because the causes and effects are not yet complete, enemies fight each other, indulging in cruelty with the appearance of self and others, and venting anger on other creatures, so karmic debts must be repaid. Now you regret and want to seek liberation. Do you still have thoughts of enemies and loved ones at this time, as well as thoughts of anger, hatred, and ignorance?' Upon hearing the ultimate truth, my heart opened up, and I was clear inside and out, like dwelling in emptiness. I looked back at myself, and with a single thought, I disappeared, and was reborn as a man, obtaining the wisdom of empowerment. I take refuge in him (referring to Sakyamuni Buddha). (There is a Zitong Dijun Temple in Shu)
Bian Hao
When Bian Hao was born, his parents dreamed that Xie Lingyun entered the room, so his nickname was Kangle. He served as a Du Yuhou in the Southern Tang Dynasty, and followed Cha Wenhui to conquer Jian Prefecture, preserving all those who were captured. The people of Jian Prefecture called him Bian Fozi. When Tan Prefecture was conquered, he did not overcharge even a penny when buying things in the market, and (the people of Tan Prefecture) called him Bian Pusa. Later, he served as a Jiedushi, setting up vegetarian meals every day and grandly practicing Buddhist affairs. The people of Tan Prefecture called him Bian Heshang. (History of the Five Dynasties)
Liu Xu
Liu Xu, courtesy name Yaoyuan, was a native of Guiyi in Ying Prefecture. During the Tianyou period of Emperor Zhaozong of the Tang Dynasty, he served as a military clerk. In the early Kaiyun period (944-947) of the Jin Dynasty of the Five Dynasties, he was awarded the title of Sikong Pingzhangshi, and was also responsible for supervising the compilation of the national history, writing the Book of Tang, in which the miraculous traces of the Buddha and patriarchs were recorded. He once wrote the Biography of Shenxiu, which roughly says: In the late Northern Wei Dynasty, there was a monk named Bodhidharma, originally a prince of India, who became a monk to protect the country and entered the South Sea.
。得禪宗妙法。自釋迦相傳有衣缽為記。世相付授。初來至梁。詣武帝。帝問以有為之事。不契。乃之魏。隱於嵩山少室寺而卒。其年魏使宋云于[葸-十+夕]嶺見之。後門徒發其墓。但見衣履而已。達磨傳慧可。可傳僧璨。璨傳道信。信傳弘忍。忍傳慧能云云(本傳並正宗記)。
佛法金湯編卷第十
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十一
會稽沙門 心泰 編
天臺沙門 真清 閱
宋
都汴。起太祖庚申。盡欽宗丙午。九主。一百六十七年。
太祖
太祖諱匡胤。趙姓。其先𣵠人也。太祖生於洛陽。故為洛陽人。父弘殷。追諡宣祖。太祖仕周為歸德軍節度使。殿前都點檢。受詔北征。宿陳橋驛。將士推戴以黃袍加身。建隆元年正月受周恭帝禪。詔以是年二月十六日聖誕為長春節。普度童行八千人(國朝會要)。十二月詔于廣陵戰地造寺曰建隆。賜田四頃。命沙門道暉主之(年錄)。初太祖目擊周世宗镕范鎮州大悲菩薩銅像鑄為錢。太祖密訪麻衣和尚問曰。自古有毀佛天子乎。麻衣曰。何必問古事。請以柴官家目擊可驗。太祖曰。主上(世宗)神武聰明。善任人。日夜圖治。以混一為心。有
【現代漢語翻譯】 現代漢語譯本： 得禪宗的精妙法門。自釋迦牟尼佛相傳，有衣缽作為憑證，世代相傳。初次來到梁朝，拜見梁武帝，武帝向他詢問關於有為法的事情，兩人意見不合。於是前往北魏，隱居在嵩山少室寺圓寂。那一年，北魏使者宋云在[葸-十+夕]嶺見到他。後來，他的門徒打開他的墳墓，只看見衣物鞋子而已。達摩將法傳給慧可（Huike），慧可傳給僧璨（Sengcan），僧璨傳給道信（Daoxin），道信傳給弘忍（Hongren），弘忍傳給慧能（Huineng），等等（見本傳和《正宗記》）。
《佛法金湯編》卷第十
天臺釋如惺（Ruxing）重新校對 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第十一
會稽沙門心泰（Xintai） 編
天臺沙門真清（Zhenqing） 閱
宋
都城在汴梁（今河南開封）。從太祖趙匡胤庚申年（960年）開始，到欽宗趙桓丙午年（1126年）結束，歷經九位皇帝，共一百六十七年。
太祖
太祖名匡胤（Kuangyin），姓趙，他的祖先是𣵠人。太祖生於洛陽，所以是洛陽人。父親弘殷（Hongyin），追諡為宣祖。太祖在後周任歸德軍節度使、殿前都點檢。奉命北征，駐紮在陳橋驛，將士們擁戴他，給他披上黃袍。建隆元年（960年）正月，接受後周恭帝的禪讓。下詔將該年二月十六日他的誕辰定為長春節，普度童行八千人（見《國朝會要》）。十二月，下詔在廣陵戰地建造寺廟，名為建隆寺，賜田四頃，命沙門道暉（Daohui）主持（見《年錄》）。當初，太祖親眼看見後周世宗（Shizong）熔化鎮州大悲菩薩的銅像，鑄造為錢幣。太祖秘密拜訪麻衣和尚，問道：『自古以來有毀佛的天子嗎？』麻衣和尚說：『何必問古代的事情，請以柴官家（指世宗）親眼所見的事情來驗證。』太祖說：『主上（世宗）神武聰明，善於任用人才，日夜謀劃治理國家，以統一天下為目標，有'
【English Translation】 English version: He obtained the wonderful Dharma of the Chan (Zen) school. It has been passed down from Shakyamuni (釋迦牟尼) Buddha with a robe and bowl as a token, passed down through generations. He first came to the Liang Dynasty and visited Emperor Wu (武帝). The Emperor questioned him about conditioned phenomena, but they did not agree. Thereupon, he went to the Northern Wei Dynasty and lived in seclusion at Shaolin Temple (少室寺) on Mount Song (嵩山) until his death. That year, Song Yun (宋云), an envoy of the Northern Wei, saw him at [葸-十+夕] Ridge. Later, his disciples opened his tomb and found only his clothes and shoes. Bodhidharma (達摩) transmitted the Dharma to Huike (慧可), Huike transmitted it to Sengcan (僧璨), Sengcan transmitted it to Daoxin (道信), Daoxin transmitted it to Hongren (弘忍), Hongren transmitted it to Huineng (慧能), and so on (see the main biography and the 'Record of the Orthodox Lineage').
Compilation of the Golden Fortress of the Buddha Dharma, Volume 10
Revised by Shishi Ruxing (釋如惺) of Tiantai (天臺) 卍 New Continued Collection, Volume 87, No. 1628, Compilation of the Golden Fortress of the Buddha Dharma
Compilation of the Golden Fortress of the Buddha Dharma, Volume 11
Compiled by Shramana Xintai (心泰) of Kuaiji (會稽)
Reviewed by Shramana Zhenqing (真清) of Tiantai (天臺)
Song Dynasty
The capital was in Bianliang (汴梁) (present-day Kaifeng, Henan). From the Gengshen year (960 AD) of Emperor Taizu (太祖) Zhao Kuangyin (趙匡胤) to the Bingwu year (1126 AD) of Emperor Qinzong (欽宗) Zhao Huan (趙桓), there were nine emperors, totaling one hundred and sixty-seven years.
Emperor Taizu
Emperor Taizu's personal name was Kuangyin (匡胤), and his surname was Zhao. His ancestors were from 𣵠. Emperor Taizu was born in Luoyang, so he was a native of Luoyang. His father, Hongyin (弘殷), was posthumously honored as Emperor Xuanzu (宣祖). Emperor Taizu served in the Later Zhou Dynasty as the Military Commissioner of Guide Army and the Commander of the Palace Guards. He received an order to lead a northern expedition and stayed overnight at Chenqiao Station. The generals supported him and placed a yellow robe on him. In the first month of the Jianlong era (960 AD), he accepted the abdication of Emperor Gong (恭帝) of the Later Zhou. He issued an edict to designate the sixteenth day of the second month of that year, his birthday, as the Longchun Festival, and universally ordained eight thousand child monks (see 'Essentials of the National Dynasty'). In the twelfth month, he issued an edict to build a temple called Jianlong Temple at the battlefield of Guangling, granting it four qing of land, and appointed Shramana Daohui (道暉) to preside over it (see 'Chronicles'). Initially, Emperor Taizu witnessed Emperor Shizong (世宗) of the Later Zhou melting down the bronze statue of the Great Compassion Bodhisattva (大悲菩薩) of Zhenzhou to cast coins. Emperor Taizu secretly visited the hemp-clothed monk and asked, 'Have there been emperors who destroyed Buddhism since ancient times?' The hemp-clothed monk said, 'Why ask about ancient matters? Please verify it with what the Chai official (referring to Emperor Shizong) has witnessed.' Emperor Taizu said, 'The sovereign (Emperor Shizong) is divinely martial and intelligent, good at employing people, and plans day and night to govern the country, with the goal of unifying the world, and has'
唐太宗之風不知天下何日定矣。麻衣曰甲子至將大定。太祖因問。古天子毀佛法。與大周何如。麻衣曰。魏太武毀寺焚經像坑沙門。故父子不得其死。周武帝毀佛寺籍僧歸民。未五年遽縈風疹。北伐年三十六崩于乘輿。國亦尋滅。唐武宗毀天下佛寺。在位六年。年三十二神器再傳。而黃巢群盜並起。太祖曰。天下久厭兵。毀佛法非社稷福。奈何。麻衣曰。白氣已兆。不逾數月至申辰當有聖帝大興。興則佛法賴之亦興。傳世無窮。請太尉默記之。及即位。屢建佛寺。歲度僧人(歐陽外傳)。二年聖誕日。京師及諸郡縣咸令有德沙門升座祝聖。永為常準。三年詔每歲試童行。通妙法華經者祠部給牒披剃。乾德四年詔遣僧百人往西域求經。開寶元年九月詔成都府造金銀字藏經各一藏。敕兵部劉熙古監視。五年敕刻佛經一藏。帝自用兵平列國。前後造金銀字經數藏(稽古略)。八年上自洛陽回京。手書金剛經。常自讀誦。趙普因奏事見之。上曰不欲甲冑之士知之。但言常讀兵書可也(北山錄)。
太宗
太宗諱匡乂。更名炅。宣祖第三子。太祖同母弟。太平興國元年詔普度天下童子十七萬人(國朝會要)。二年初。周世宗廢龍興寺以為官倉。國初寺僧擊鼓求復。至是不已。帝遣使持劍詰之曰。前朝為倉日久。何為
【現代漢語翻譯】 現代漢語譯本 唐太宗之風不知天下何日定矣。麻衣（相士名）曰甲子至將大定。趙匡胤（宋太祖）因此問道：『古代天子毀壞佛法，與後周世宗柴榮相比如何？』麻衣說：『北魏太武帝拓跋燾毀壞寺廟，焚燒經書佛像，坑殺僧人，所以父子都不得好死。後周武帝宇文邕毀壞佛寺，將僧人登記為民戶，不到五年就得了風疹，北伐時三十六歲死在車上，國家也很快滅亡。唐武宗李炎毀壞天下佛寺，在位六年，三十二歲時皇位再次轉移，而黃巢等盜賊一起作亂。』趙匡胤說：『天下百姓長久厭惡戰亂，毀壞佛法不是國家百姓的福祉，該怎麼辦？』麻衣說：『白氣已經顯現，不超過幾個月到申辰日，當有聖明的皇帝大興，皇帝興盛則佛法依靠他也會興盛，傳世無窮。請太尉您默默記住這些話。』等到趙匡胤即位，多次建造佛寺，每年都讓僧人出家。（歐陽外傳） 太平興國二年（977年）聖誕日，京城及各郡縣都命令有德行的僧人升座祝聖，永久作為常例。三年（978年）下詔每年考試童行，精通《妙法蓮華經》的人，由祠部發給度牒允許剃度出家。乾德四年（966年）下詔派遣僧人一百人前往西域求取佛經。開寶元年（968年）九月下詔成都府製造金銀字藏經各一部，命令兵部劉熙古監視。五年（972年）下令雕刻佛經一部。宋太祖親自用兵平定各國，前後製造金銀字佛經數部。（稽古略） 開寶八年（975年）宋太祖從洛陽回京，親手書寫《金剛經》，經常親自讀誦。趙普因此奏事時見到，宋太祖說：『不想讓身穿盔甲的將士知道這件事，只說我經常讀兵書就可以了。』（北山錄）
太宗
太宗名趙匡義，后改名趙炅，是宣祖趙弘殷的第三個兒子，宋太祖趙匡胤同母的弟弟。太平興國元年（976年）下詔普遍度化天下童子十七萬人。（國朝會要）二年（977年）初，後周世宗柴榮廢除龍興寺作為官倉，宋朝建立初期寺廟僧人擊鼓請求恢復，到這時還沒有停止。宋太宗派遣使者拿著劍責問他們說：『前朝作為倉庫已經很久了，為什麼還要這樣？』
【English Translation】 English version 'When will the turmoil under the Tang Taizong's (626-649) influence be settled?' A physiognomist named Ma Yi said, 'By the Jiazi year, there will be great stability.' Zhao Kuangyin (Emperor Taizu of Song) then asked, 'How does the destruction of Buddhism by ancient emperors compare to that of Emperor Shizong of Later Zhou (954-959)?' Ma Yi said, 'Emperor Taiwu of Northern Wei (424-452) destroyed temples, burned scriptures and Buddha images, and buried monks alive, so his father and son did not die peacefully. Emperor Wu of Northern Zhou (561-578) destroyed Buddhist temples and registered monks as civilians. Before five years had passed, he contracted rubella and died in his carriage at the age of thirty-six during a northern expedition. His country was also soon destroyed. Emperor Wuzong of Tang (840-846) destroyed Buddhist temples throughout the country. He reigned for six years, and at the age of thirty-two, the throne was transferred again, and Huang Chao and other bandits rose up together.' Zhao Kuangyin said, 'The people of the world have long been tired of war, and destroying Buddhism is not a blessing for the country and its people. What should be done?' Ma Yi said, 'The white aura has already appeared. Within a few months, around the Shen and Chen days, there will be a sage emperor who will greatly prosper. When the emperor prospers, Buddhism will rely on him and also prosper, passing down through endless generations. Please, Grand Commandant, silently remember these words.' After Zhao Kuangyin ascended the throne, he built many Buddhist temples and allowed monks to be ordained every year. (Ouyang's Unofficial Biography) On the birthday of the Buddha in the second year of the Taiping Xingguo era (977), the capital and all prefectures and counties were ordered to have virtuous monks ascend the seat to offer blessings, which was to be a permanent practice. In the third year (978), an edict was issued to examine child monks every year, and those who were proficient in the 'Wonderful Dharma Lotus Sutra' would be granted ordination certificates by the Ministry of Rites to allow them to be ordained. In the fourth year of the Qiande era (966), an edict was issued to send one hundred monks to the Western Regions to seek scriptures. In the first year of the Kaibao era (968), in September, an edict was issued to Chengdu Prefecture to create one set each of gold and silver-lettered Tripitaka, and Liu Xigu of the Ministry of War was ordered to supervise. In the fifth year (972), an edict was issued to carve one set of Buddhist scriptures. Emperor Taizu personally used troops to pacify various countries, and created several sets of gold and silver-lettered scriptures before and after. (A Brief History of Antiquity) In the eighth year of the Kaibao era (975), Emperor Taizu returned to the capital from Luoyang and personally wrote the 'Diamond Sutra', which he often recited himself. Zhao Pu saw this when he was reporting on matters, and Emperor Taizu said, 'I don't want the armored soldiers to know about this, just say that I often read military books.' (Northern Mountain Records)
Emperor Taizong
Emperor Taizong, whose personal name was Zhao Kuangyi, later changed to Zhao Jiong, was the third son of Emperor Xuanzu Zhao Hongyin and the younger brother of Emperor Taizu Zhao Kuangyin by the same mother. In the first year of the Taiping Xingguo era (976), an edict was issued to universally ordain 170,000 children throughout the country. (Essentials of the National Dynasty) At the beginning of the second year (977), Emperor Shizong of Later Zhou abolished Longxing Temple and used it as an official granary. In the early years of the Song Dynasty, the monks of the temple beat drums to request its restoration, and this had not stopped by this time. Emperor Taizong sent an envoy with a sword to question them, saying, 'The previous dynasty used it as a granary for a long time, why are you still doing this?'
煩瀆天庭。且密戒使者懼即斬之。僧詞自若曰。前朝不道毀像廢寺。正賴今日聖朝興復之耳。貧道何畏一死。中使以聞。帝大感嘆。敕復之。賜額曰太平興國(宋朝事苑)。三年。沙門贊寧隨吳越王入朝。賜號通慧大師。敕住左街天壽寺。令修僧史。四年詔贊寧乘驛往明州阿育山王迎取真身舍利塔入禁中供養。復得舍利一顆。造塔十一級于開寶寺。帝手自安奉。五年正月敕張廷訓往五臺山造金銅文殊萬菩薩像。奉安真容院。來張仁贊往成都鑄金銅普賢像高二丈。奉安娥眉山普賢寺之白水。建大閣以覆之。詔建開聖禪寺于誕生之地。奉優填王栴檀瑞像。敕衛欽往泗州修僧伽大師塔凡十三層。改普照王寺為太平興國。七年詔立譯經傳法院于東京。如唐故事。以宰輔為譯經潤文使。七月天息災上新譯聖佛母經。法天上吉祥持世經。施護上如來莊嚴經。各一卷。十月敕贊寧編修高僧傳。自唐貞觀二十年至宋端拱元年。成三十卷。敕賜入藏。是年帝遣使鐘山祭志公。賜號道林真覺菩薩。八年帝以新譯經示宰臣曰。佛氏之教有裨政理。普利群生。達者自悟淵源。愚者妄生誣謗。朕於此道微識其宗。凡為君而正心無私。即自利行也。凡行一善以安天下。即利他行也。如梁武捨身為奴。此小乘偏見。非後代所宜法也(統紀)。御製聖教
【現代漢語翻譯】 現代漢語譯本 煩擾了天庭。並且秘密告誡使者，如果害怕就斬首。僧人讚寧神色自若地說：『前朝皇帝不講道義，毀壞佛像，廢棄寺廟，正要依靠今日聖明的朝廷來興復它們。貧僧我何懼一死！』中使將這些話稟告了皇帝，皇帝非常感動，下令恢復寺廟，賜予匾額，題為『太平興國』（宋朝事苑）。 太平興國（978）三年，沙門贊寧跟隨吳越王入朝，皇帝賜號『通慧大師』，敕令他住在左街天壽寺，負責編修僧人的歷史。 太平興國（979）四年，皇帝下詔讓贊寧乘驛站的馬車前往明州阿育王山，迎取真身舍利塔，供奉在皇宮中。又得到舍利一顆，在開寶寺建造十一級寶塔，皇帝親自安放供奉。 太平興國（980）五年正月，皇帝下令張廷訓前往五臺山，建造金銅文殊萬菩薩像，供奉在真容院。又派張仁贊前往成都，鑄造金銅普賢像，高二丈，供奉在峨眉山普賢寺的白水，建造大閣來覆蓋它。 皇帝下詔在佛祖誕生之地建造開聖禪寺，供奉優填王栴檀瑞像。敕令衛欽前往泗州，修繕僧伽大師塔，共十三層，改普照王寺為太平興國寺。 太平興國（982）七年，皇帝下詔在東京設立譯經傳法院，如同唐朝的舊例，以宰相輔佐為譯經潤文使。七月，天息災進獻新翻譯的《聖佛母經》、《法天上吉祥持世經》，施護進獻《如來莊嚴經》，各一卷。 太平興國（982）十年，皇帝下令贊寧編修《高僧傳》，從唐貞觀（627-649）二十年至宋端拱（988）元年，共三十卷，下令賜予入藏。這年，皇帝派遣使者前往鐘山祭祀志公（寶誌），賜予稱號『道林真覺菩薩』。 太平興國（983）八年，皇帝將新翻譯的佛經展示給宰相大臣們說：『佛家的教義對治理國家有幫助，普遍利益眾生。通達的人自然領悟其中的淵源，愚昧的人胡亂產生誣陷誹謗。朕對這個道理略微瞭解它的宗旨。凡是作為君王而正心無私，就是自利的行為。凡是做一件善事來安定天下，就是利他的行為。像梁武帝捨身為奴，這是小乘的偏見，不是後代應該傚法的。』（統紀）。御製聖教
【English Translation】 English version He troubled the Heavenly Court. And secretly warned the messenger that if he was afraid, he would be beheaded. The monk Zanning said calmly, 'The previous dynasty was unrighteous, destroying Buddha statues and abandoning temples. It is precisely relying on today's enlightened dynasty to restore them. What do I, a poor monk, fear death!' The messenger reported these words to the emperor, who was very moved and ordered the restoration of the temples, granting a plaque with the inscription 'Taiping Xingguo' (Annals of the Song Dynasty). In the third year of Taiping Xingguo (978 AD), the Shramana Zanning accompanied the King of Wuyue to the court. The emperor bestowed upon him the title 'Master Tonghui' and ordered him to reside in Tianshou Temple on the left street, responsible for compiling the history of monks. In the fourth year of Taiping Xingguo (979 AD), the emperor issued an edict for Zanning to travel by express carriage to Mount Ashoka in Mingzhou to welcome the true body Sharira pagoda and enshrine it in the imperial palace. He also obtained a Sharira relic and built an eleven-story pagoda at Kaibao Temple, where the emperor personally enshrined it. In the first month of the fifth year of Taiping Xingguo (980 AD), the emperor ordered Zhang Tingxun to go to Mount Wutai to build a golden bronze Manjushri Ten Thousand Bodhisattvas statue and enshrine it in Zhenrong Temple. He also sent Zhang Renzan to Chengdu to cast a golden bronze Samantabhadra statue, two zhang high, and enshrine it in Baishui of Samantabhadra Temple on Mount Emei, building a large pavilion to cover it. The emperor issued an edict to build Kaisheng Chan Temple at the birthplace of the Buddha, enshrining the Udayana sandalwood auspicious image. He ordered Wei Qin to go to Sizhou to repair the Sangha Master Pagoda, with a total of thirteen stories, and renamed Puzhao Wang Temple as Taiping Xingguo Temple. In the seventh year of Taiping Xingguo (982 AD), the emperor issued an edict to establish the Sutra Translation Institute in Tokyo, as in the old Tang Dynasty custom, with the prime minister as the Sutra Translation and Polishing Envoy. In July, Tian Xizai presented the newly translated 'Holy Buddha Mother Sutra' and 'Dharma Heaven Auspicious World-Holding Sutra', and Shih Hu presented the 'Tathagata Adornment Sutra', each in one volume. In the tenth year of Taiping Xingguo (982 AD), the emperor ordered Zanning to compile the 'Biographies of Eminent Monks', from the twentieth year of Zhenguan (646 AD) of the Tang Dynasty to the first year of Duangong (988 AD) of the Song Dynasty, totaling thirty volumes, and ordered it to be included in the Tripitaka. In this year, the emperor sent an envoy to Zhongshan to worship Zhi Gong (Baozhi), bestowing the title 'Daolin True Enlightenment Bodhisattva'. In the eighth year of Taiping Xingguo (983 AD), the emperor showed the newly translated Buddhist scriptures to the prime ministers and ministers, saying, 'The teachings of Buddhism are helpful for governing the country and universally benefiting sentient beings. Those who are enlightened naturally understand the source, while the ignorant recklessly generate slander and defamation. I have a slight understanding of its principles. All those who are rulers and rectify their hearts without selfishness are acting for their own benefit. All those who do a good deed to stabilize the world are acting for the benefit of others. Like Emperor Wu of Liang giving himself as a slave, this is a Hinayana prejudice and should not be imitated by later generations.' (Comprehensive Records). Imperial Edict on Sacred Teachings
序略曰。大矣哉。我佛之教也。化導群迷闡揚宗性。義理幽玄真空莫測。包括萬象譬喻無根。綜法網之化綱。演無際之正教。拔四生於苦海。譯三藏之秘言。大則說諸善惡。細則比于河沙。含識萬端弗可盡述(全文見藏經)。
真宗
真宗諱元侃。更名恒。太宗第三子。咸平元年詔贊寧為右街僧錄主管教門事。帝嘗制崇釋論。略曰。奉乃十力。輔茲五常。上法之以愛民。下遵之而遷善。誠可以庇藜庶而登仁壽也。又曰。釋氏戒律之書。與周孔荀孟跡異而道同。大旨勸人為善。禁人為惡。不殺則仁矣。不盜則廉矣。不惑則信矣。不妄則正矣。不醉則莊矣。景德四年臣僚言。愚民無知。謂舍財可以邀福。修供可以滅罪。蠹害國政。宜加禁止。上謂宰臣曰。佛教使人遷善。誠有益。安可禁之。且佛法所至甚廣。雖荒服諸國皆知信奉。唯道教中原有之。然不甚盛。王旦對曰。頃歲虜使登開寶塔。瞻禮甚䖍。誓當戒殺。及至上清宮。不復屈膝。是知四夷唯重佛而已。上曰然。大中祥符三年詔京師太平興國寺立奉先甘露戒壇。天下諸路皆立戒壇。凡七十三所。天禧元年詔天下立放生池。二年敕江寧府長干寺曰天禧。塔曰聖感。四年宰相𡨥準．翰林楊億以四明知禮法師行業及遺身事奏聞。帝曰。但傳朕意。請留住世。特
【現代漢語翻譯】 現代漢語譯本： 序言略述：我佛的教義是多麼偉大啊！它化解引導眾生的迷惑，闡揚宗性。義理深奧玄妙，真空深不可測。它包羅萬象，又像沒有根基一樣。它綜合了法網的化育綱領，演說了無邊無際的正教。它把四生（卵生、胎生、濕生、化生）從苦海中拔救出來，翻譯了三藏（經、律、論）的秘密語言。從大的方面說，它講述各種善惡；從細的方面說，它比喻像恒河沙一樣多。其中包含的道理千頭萬緒，無法全部述說（全文見藏經）。
真宗
真宗（趙恒）名元侃，后改名恒。是太宗（趙光義）的第三個兒子。咸平元年（998年），皇帝下詔讓贊寧擔任右街僧錄，主管佛教事務。皇帝曾經撰寫《崇釋論》，大略是說：『信奉佛的十力（如來十力），輔助儒家的五常（仁、義、禮、智、信）。上面用它來愛護百姓，下面用它來遵循並遷善。確實可以庇護百姓，使他們達到仁壽的境界。』又說：『佛教的戒律書籍，與周公、孔子、荀子、孟子的思想形式不同而道理相同，大旨是勸人行善，禁止人作惡。不殺生就是仁，不偷盜就是廉，不迷惑就是信，不妄語就是正，不醉酒就是莊。』景德四年（1007年），有大臣上奏說，愚昧的百姓無知，認為舍財可以求得福報，修供可以消滅罪過，這會危害國家政事，應該加以禁止。皇帝對宰相說：『佛教使人向善，確實有益處，怎麼可以禁止呢？況且佛法傳播非常廣泛，即使是邊遠的國家都知道信奉。只有道教中原本就有，但是並不興盛。』王旦回答說：『前些年，遼國的使臣登上開寶塔，瞻仰禮拜非常虔誠，發誓要戒殺。等到去了上清宮，就不再屈膝下跪。由此可知，四夷（古代對中國周邊少數民族的稱謂）只重視佛教。』皇帝說：『是啊。』大中祥符三年（1010年），皇帝下詔在京師太平興國寺設立奉先甘露戒壇，天下各路都設立戒壇，總共有七十三所。天禧元年（1017年），皇帝下詔在天下設立放生池。天禧二年（1018年），皇帝敕令江寧府長干寺名為天禧寺，塔名為聖感塔。天禧四年（1020年），宰相寇準、翰林楊億將四明知禮法師的行業和遺身之事上奏朝廷。皇帝說：『只要傳達我的意思，請他留在世間。』
【English Translation】 English version: Preface (abridged): How great is the teaching of my Buddha! It transforms and guides the deluded masses, elucidating the fundamental nature. Its principles are profound and mysterious, its emptiness unfathomable. It encompasses all phenomena, yet is like a rootless entity. It synthesizes the transformative principles of the Dharma net, expounding the boundless righteous teachings. It rescues the four types of beings (born from eggs, wombs, moisture, and transformation) from the sea of suffering, and translates the secret languages of the Tripitaka (Sutras, Vinaya, and Shastras). On a grand scale, it speaks of all good and evil; on a minute scale, it is likened to the sands of the Ganges River. The knowledge it contains is vast and cannot be fully described (the full text can be found in the Tripitaka).
Emperor Zhenzong
Emperor Zhenzong (Zhao Heng), personal name Yuan Kan, later changed to Heng, was the third son of Emperor Taizong (Zhao Guangyi). In the first year of the Xianping era (998 AD), the emperor issued an edict appointing Zanning as the Registrar of the Right Street Monks, in charge of Buddhist affairs. The emperor once wrote 'On Veneration of Buddhism,' which roughly stated: 'Adhering to the Ten Powers (of a Tathagata) and assisting the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness). The ruler above uses it to love the people, and those below follow it to become virtuous. It can indeed protect the common people and lead them to a state of benevolence and longevity.' It also stated: 'The books of Buddhist precepts and disciplines, though different in form from the ideas of the Duke of Zhou, Confucius, Xunzi, and Mencius, share the same principles. Their main purpose is to encourage people to do good and prohibit them from doing evil. Not killing is benevolence, not stealing is integrity, not being deluded is trustworthiness, not speaking falsely is righteousness, and not being intoxicated is solemnity.' In the fourth year of the Jingde era (1007 AD), officials reported that ignorant commoners, lacking knowledge, believed that giving away wealth could bring blessings and making offerings could eliminate sins, which would harm the affairs of the state and should be prohibited. The emperor said to the chief ministers: 'Buddhism makes people virtuous and is indeed beneficial, how can it be prohibited? Moreover, the spread of Buddhism is very extensive, even remote countries know to believe in it. Only Taoism existed originally, but it is not very prosperous.' Wang Dan replied: 'Some years ago, the Liao envoys ascended the Kaibao Pagoda, reverently prostrated and vowed to abstain from killing. When they went to the Shangqing Palace, they no longer knelt down. From this, it can be seen that the barbarians only value Buddhism.' The emperor said: 'Indeed.' In the third year of the Dazhong Xiangfu era (1010 AD), the emperor issued an edict to establish the Fengxian Sweet Dew Ordination Platform at the Taiping Xingguo Temple in the capital, and ordination platforms were established in all circuits of the empire, totaling seventy-three. In the first year of the Tianxi era (1017 AD), the emperor issued an edict to establish release ponds throughout the empire. In the second year of the Tianxi era (1018 AD), the emperor ordered that the Changgan Temple in Jiangning Prefecture be named Tianxi Temple, and the pagoda be named Sacred Inspiration Pagoda. In the fourth year of the Tianxi era (1020 AD), the chief minister Kou Zhun and the Hanlin academician Yang Yi reported to the court about the conduct and posthumous affairs of the Dharma Master Zhili of Siming. The emperor said: 'Just convey my intention, and ask him to remain in the world.'
賜法智大師之號。帝注四十二章經入藏頒行(統紀並稽古略)。帝制聖教序。略曰。高明肇分。三辰方乃序其次。厚載初定。萬匯于以發乎端。清濁之體既彰。善惡之源是顯。然後以文物立其教。以正典化其俗。於是乎像法來於中國。真諦流於中夏。洞貫今古。真實之理無以窮。囊括九圍。玄妙之門莫能究。言乎妄想則五蘊皆空。現乃真容則一毫圓滿。廣大之教豈能紀述者哉。
仁宗
仁宗。諱禎。真宗第六子。天聖元年帝常頂玉冠。冠上琢觀音像。左右以玉重。請易之。帝曰。三公百官揖于下者皆天下英賢。豈朕所敢當。特君臣之分不得不爾。朕冠此冠。將令回禮于大士也(鄭景重家集)。九年四月來韶州守臣詣寶林山南華寺。迎六祖衣缽入禁中清凈堂供養。來兵部侍郎晏殊撰六祖衣缽記。景祐四年詔曰。朕荷祖宗之休。丕承洪業。未嘗不虛懷逸士昃席幽人。雅聞天臺之石橋。近接四明之雪窬。智覺之遺風具在。應真之靈蹟儼存。慨想名山載形夢𥧌。今遣內侍張履信赍沉香山一座。龍茶二百斤。銀五百兩。御服一襲。表朕崇重之意。慶曆三年六月詔迎相國寺佛牙。禱于禁中。初太祖疑宣律師佛牙非真。遣使取自洛。以火煆之。色不變。太祖敬其神異。御製發願文。太宗復取驗以火。御造偈贊申敬。因奉
【現代漢語翻譯】 現代漢語譯本： 賜予法智大師的稱號。皇帝親自注釋《四十二章經》，收入藏經並頒佈施行（依據《統紀》和《稽古略》）。皇帝親自撰寫《聖教序》。序中略述：天地初開，日月星辰才依次排列；大地奠定，萬物才由此萌發生長。清濁之分已經顯明，善惡之源也隨之呈現。然後用禮樂制度來建立教化，用正統的經典來改變風俗。因此，佛法傳入中國，真正的佛理在中原流傳。佛法洞察古今，真實的道理無窮無盡；包容廣闊，玄妙的法門深不可測。談論虛妄的念頭，則五蘊（色、受、想、行、識）皆空；展現真實的容貌，則一毫一髮都圓滿具足。如此廣大的教義，哪裡是言語所能完全描述的呢？
仁宗（趙禎，1010年-1063年）
仁宗，名趙禎，是真宗（趙恒，968年-1022年）的第六個兒子。天聖（1023年-1032年）元年，皇帝經常戴著玉冠，冠上雕琢著觀音菩薩像。因為左右的玉石太重，有人請求更換。皇帝說：『在下面行禮的三公百官都是天下的英才賢士，哪裡是我所敢當的？只是君臣的名分不得不這樣。我戴這頂冠，是要向觀音大士回禮啊。』（出自鄭景重的《家集》）。天聖九年（1031年）四月，韶州的地方官員到寶林山南華寺，迎請六祖慧能（638年-713年）的衣缽進入皇宮中的清凈堂供養。兵部侍郎晏殊（991年-1055年）撰寫了《六祖衣缽記》。景祐（1034年-1038年）四年，皇帝下詔說：『朕承蒙祖宗的庇佑，繼承了偉大的事業，未嘗不虛心對待隱逸之士和身處僻靜之人。早就聽說天臺山的石橋，靠近四明山的雪竇寺。智覺禪師（即延壽禪師，904年-975年）的遺風依然存在，應真羅漢的靈蹟依然清晰可見。常常思念名山，並在夢中顯現。現在派遣內侍張履信，送去沉香山一座，龍茶二百斤，銀五百兩，御用服裝一套，以表達朕崇敬重視的心意。』慶曆（1041年-1048年）三年六月，皇帝下詔迎請相國寺的佛牙，在皇宮中祈禱。當初，太祖（趙匡胤，927年-976年）懷疑宣律師（道宣，596年-667年）的佛牙不是真的，派遣使者從洛陽取來，用火燒它，顏色沒有改變。太祖敬佩它的神異，親自撰寫發願文。太宗（趙光義，939年-997年）再次取來用火驗證，親自創作偈頌表達敬意，因此供奉起來。
【English Translation】 English version: The title of Dharma Master Zhizhe was bestowed. The Emperor personally annotated the 'Sutra of Forty-Two Chapters', which was included in the Tripitaka and promulgated for implementation (according to 'Tong Ji' and 'Ji Gu Lue'). The Emperor personally composed the 'Preface to the Sacred Teachings'. The preface briefly states: When the high and bright were first separated, the three luminaries (sun, moon, and stars) were then arranged in order; when the solid earth was first established, all things then began to sprout and grow. The nature of purity and turbidity has already become clear, and the source of good and evil has also become apparent. Then, culture and institutions were used to establish teachings, and orthodox classics were used to transform customs. Therefore, the Buddhist Dharma came to China, and the true principles flowed into the Central Plains. The Dharma penetrates the past and present, and the true principles are inexhaustible; it encompasses the vastness, and the gate of profound mystery cannot be fathomed. Speaking of delusional thoughts, the five skandhas (form, feeling, perception, mental formations, and consciousness) are all empty; revealing the true form, even a single hair is perfectly complete. How can such vast teachings be fully described?
Renzong (Emperor Renzong of Song, Zhao Zhen, 1010-1063)
Renzong, personal name Zhao Zhen, was the sixth son of Emperor Zhenzong (Zhao Heng, 968-1022). In the first year of Tiansheng (1023-1032), the Emperor often wore a jade crown, on which was carved an image of Avalokiteśvara (Guanyin) Bodhisattva. Because the jade on the left and right was too heavy, someone requested to replace it. The Emperor said, 'The Three Dukes and hundreds of officials who bow below are all talented and virtuous people of the world, how dare I accept that? It is only that the distinction between ruler and subject must be so. I wear this crown to return the salute to the Great Bodhisattva.' (From Zheng Jingzhong's 'Family Collection'). In the ninth year of Tiansheng (1031), in April, the local officials of Shaozhou went to Nanhua Temple on Baolin Mountain to welcome the robe and bowl of the Sixth Patriarch Huineng (638-713) into the Qingjing Hall in the palace for offering. Vice Minister of the Ministry of War, Yan Shu (991-1055), wrote the 'Record of the Sixth Patriarch's Robe and Bowl'. In the fourth year of Jingyou (1034-1038), the Emperor issued an edict saying, 'I have received the blessings of my ancestors and inherited the great cause. I have never failed to treat hermits and reclusive people with humility. I have long heard of the Stone Bridge of Mount Tiantai, close to the Xuetou Temple of Mount Siming. The legacy of Chan Master Zhijue (Yanshou, 904-975) still exists, and the spiritual traces of Arhats are still clearly visible. I often think of famous mountains and they appear in my dreams. Now I send the palace attendant Zhang Luxin to deliver a mountain of agarwood, two hundred catties of dragon tea, five hundred taels of silver, and a set of imperial clothing, to express my respect and importance.' In the sixth month of the third year of Qingli (1041-1048), the Emperor issued an edict to welcome the Buddha's tooth from Xiangguo Temple for prayer in the palace. Initially, Emperor Taizu (Zhao Kuangyin, 927-976) suspected that the Buddha's tooth of Vinaya Master Daoxuan (596-667) was not genuine, and sent an envoy to take it from Luoyang and burn it with fire, but the color did not change. Emperor Taizu admired its divine power and personally wrote a vow. Emperor Taizong (Zhao Guangyi, 939-997) took it again to verify it with fire, and personally composed a verse to express his respect, and therefore enshrined it.
安相國法華院。真宗又迎供開寶寺。瞻拜之。夕神光洞發。御製偈贊。至是以佛牙三朝敬事。祖宗御封。帝手啟之。灌以海上薔薇水。忽得舍利一顆。五色映人。帝因為贊。皇祐元年內侍李允寧奏施汴宅一區建寺。賜額曰十方凈因禪院。帝留意空宗。下三省定議。召有道者住持。歐陽修．程師孟奏請廬山圓通寺居訥。訥稱疾不起。訥以懷璉應詔。召對化成殿。問佛法大意。奏對稱旨。賜號大覺。至和二年大覺乞歸老山中。帝曰。山即如如體也。將安歸乎。不許。嘉祐三年契嵩進正宗記十二卷．輔教編三卷．定祖圖等書。帝覽其書。至謀道不謀名。為法不為身。嘆愛其誠。賜其書入藏(僧寶傳．統紀．雪竇寺記．宸奎閣記)。
英宗
英宗。諱宗寔。仁宗之兄。濮王第十三子。仁宗立為皇太子。賜名𥌓。治平二年杭守沈文通奏天竺觀世音菩薩始自石晉。至今治平。福天下。澤生民。前後靈蹟甚著。宰相曾公亮敷陳其事。遂賜額曰靈感觀世音院。是年來大相國寺造三朝御製佛牙贊碑。翰林學士王圭撰文。左僕射魏國公賈昌朝書。右僕射兼譯經潤文使魏國公韓琦立石。太宗贊曰。功成積劫印文端。不是南山得恐難。眼睹數重金色潤。手擎一片玉光寒。煉時百火精神透。藏處千年瑩採完。定果薰脩真秘密。正心莫
【現代漢語翻譯】 現代漢語譯本 安相國法華院，真宗（976年-1022年）又迎請供奉于開寶寺，親自瞻仰禮拜。夜晚，神光洞顯現神光，真宗皇帝御製偈文讚頌。此後，每逢佛牙出世三日，都要舉行隆重的敬事儀式，祖宗皇帝也曾御筆親封。皇帝親手開啟佛牙寶匣，用海上薔薇水灌溉，忽然得到一顆舍利，五色光芒照耀，皇帝因此作贊。皇祐元年（1049年），內侍李允寧奏請獻出汴京的住宅一區，建造寺廟，皇帝賜額為十方凈因禪院。仁宗皇帝留心佛學中的空宗，下令三省共同商議，召請有道高僧擔任住持。歐陽修、程師孟奏請廬山圓通寺的居訥擔任住持，居訥稱病推辭。居訥推薦懷璉應詔，皇帝在化成殿召見，詢問佛法大意，懷璉的奏對深得皇帝讚賞，賜號大覺。至和二年（1055年），大覺請求告老還鄉，回到山中。皇帝說：『山即是如如不動的本體，你將要回到哪裡去呢？』不準許。嘉祐三年（1058年），契嵩進獻《正宗記》十二卷、《輔教編》三卷、《定祖圖》等書。皇帝閱讀了他的著作，看到其中『謀道不謀名，為法不為身』的句子，讚歎喜愛他的真誠，將他的著作收入藏經（出自《僧寶傳》、《統紀》、《雪竇寺記》、《宸奎閣記》）。 英宗 英宗，名宗寔，是仁宗（1010年-1063年）的哥哥，濮王的第十三子。仁宗皇帝立他為皇太子，賜名𥌓。治平二年（1065年），杭州太守沈文通上奏說，天竺觀世音菩薩自從石晉時期（936年-947年）開始，直到現在的治平年間，一直保佑天下，恩澤百姓，前後顯現的靈蹟非常顯著。宰相曾公亮詳細陳述了這件事，於是皇帝賜額為靈感觀世音院。這年，在大相國寺建造了三朝御製佛牙贊碑，翰林學士王圭撰寫碑文，左僕射魏國公賈昌朝書寫，右僕射兼譯經潤文使魏國公韓琦立石。太宗（939年-997年）的贊文說：『功成積劫印文端，不是南山得恐難。眼睹數重金色潤，手擎一片玉光寒。煉時百火精神透，藏處千年瑩採完。定果薰脩真秘密，正心莫』
【English Translation】 English version At Anxiangguo Fahua Temple, Emperor Zhenzong (976-1022) again welcomed and enshrined the Buddha's tooth at Kaibao Temple, personally paying homage. In the evening, divine light emanated from the Divine Light Cave, and Emperor Zhenzong composed a gatha (a verse of praise) in its honor. Thereafter, whenever the Buddha's tooth appeared for three days, grand ceremonies of reverence were held, and the ancestral emperors had also bestowed imperial titles. The emperor personally opened the Buddha's tooth casket, irrigating it with rose water from the sea, and suddenly obtained a śarīra (relic) that shone with five colors, prompting the emperor to compose a hymn. In the first year of the Huangyou era (1049), the eunuch Li Yunning requested to donate a residential area in Bianjing to build a temple, which the emperor named the Shifang Jingyin Chan Monastery. Emperor Renzong was attentive to the 'emptiness' school of Buddhism, and ordered the Three Departments to deliberate and summon virtuous monks to serve as abbots. Ouyang Xiu and Cheng Shimeng requested Ju Ne of Yuangtong Temple on Mount Lu to serve as abbot, but Ju Ne declined due to illness. Ju Ne recommended Huai Lian to respond to the imperial summons. The emperor summoned him to the Huacheng Hall and asked about the essence of the Buddha's teachings. Huai Lian's responses pleased the emperor, who bestowed upon him the title of Dajue (Great Enlightenment). In the second year of the Zhihe era (1055), Dajue requested to retire to the mountains in his old age. The emperor said, 'The mountain is the Tathata (suchness) itself. Where do you intend to return?' He did not permit it. In the third year of the Jiayou era (1058), Qi Song presented twelve volumes of the Zhengzong Ji (Records of the Orthodox Lineage), three volumes of the Fojiao Bian (Essays Aiding the Teachings), and the Dingzu Tu (Diagram of the Fixed Ancestors). The emperor read his works and, upon seeing the phrases 'Seeking the Way, not seeking fame; working for the Dharma, not for oneself,' admired his sincerity and ordered his works to be included in the Tripitaka (from Biographies of Monks, Comprehensive Records, Records of Xuedou Temple, Records of Chenkui Pavilion). Emperor Yingzong Emperor Yingzong, personal name Zongshi, was the elder brother of Emperor Renzong (1010-1063) and the thirteenth son of the Prince of Pu. Emperor Renzong established him as the Crown Prince and bestowed upon him the name 𥌓. In the second year of the Zhiping era (1065), Shen Wentong, the prefect of Hangzhou, reported that the Avalokiteśvara Bodhisattva of Tianzhu (India) had, since the time of the Later Jin Dynasty (936-947) until the present Zhiping era, been protecting the world and benefiting the people, with numerous and remarkable manifestations of spiritual efficacy. The Chancellor, Zeng Gongliang, elaborated on this matter, and the emperor bestowed the name Linggan Guanshiyin Yuan (Monastery of Miraculous Response of Avalokiteśvara). In that year, a stele was erected at the Great Xiangguo Temple to commemorate the imperial eulogy of the Buddha's tooth by three emperors. The Academician Wang Gui composed the inscription, the Left Minister of Works, Duke Jia Changchao of Wei, wrote the calligraphy, and the Right Minister of Works and Commissioner for Translating Scriptures, Duke Han Qi of Wei, erected the stele. The eulogy of Emperor Taizong (939-997) said: 'Merit accomplished through countless kalpas, the seal of the text is perfect. It would be difficult to obtain if not from South Mountain. The eyes behold multiple layers of golden luster, the hands hold a piece of jade-like coldness. When refined, a hundred fires penetrate the spirit, when stored, a thousand years of radiant perfection. The fixed fruit is cultivated in true secrecy, the upright mind must not'
作等閑看。真宗贊曰。西方大聖號迦文。接物垂慈世所尊。常愿進修增妙果。庶期饒益富黎元。仁宗贊曰。三皇掩質皆歸土。五帝潛形已化塵。夫子域中𡘆是聖。老君世上亦言真。埋軀祇見遺空冢。何處將身示後人。唯有吾師金骨在。曾經百鍊色長新。三年凈因璉禪師乞歸四明阿育王山。帝賜手詔曰。天下寺院任性住持。師遂建宸奎閣以奉先朝聖制(統紀)。
神宗
神宗。諱頊。英宗長子。熙寧二年詔衡州迎常寧資福寺玉塔入京。塔高一尋。累以玉石。阿育王所造第九塔也。十年夏旱。帝于禁中齋禱甚虔。夜夢神僧馳馬空中口吐雲霧。覺而雨大霔。敕求其像。得之相國寺第十三尊羅漢。詔迎入內供養。宰相王圭以詩稱賀曰。良弼為霖孤宿望。神僧作霧應精求。參政元絳續曰。仙驥乘雲穿仗下。佛花吹雨灑天流(東軒筆錄)。元豐三年正月。敕大內設千僧齋。施袈裟金剛經。為慈聖太后追福。五年詔相國寺辟六十四院為八禪二律。以東西序為惠林．智海二巨剎。詔凈慈宗本禪師住惠林。東林常總禪師住智海。總固辭。許之。本入對延和殿。山呼罷。即就榻跏趺。侍衛驚顧而師自若。賜茶至。舉盞長吸。又蕩撼之。帝問受業。對曰承天永安。帝喜。語論久之。既退。帝目送之。謂左右曰。真福慧僧也。侍者
【現代漢語翻譯】 現代漢語譯本： 作等閑看。真宗（997年-1022年）贊曰：『西方大聖號迦文（釋迦牟尼佛的別稱），接物垂慈世所尊。常愿進修增妙果，庶期饒益富黎元。』仁宗（1022年-1063年）贊曰：『三皇掩質皆歸土，五帝潛形已化塵。夫子域中𡘆是聖，老君世上亦言真。埋軀祇見遺空冢，何處將身示後人。唯有吾師金骨在，曾經百鍊色長新。』三年，凈因璉禪師乞歸四明阿育王山。帝賜手詔曰：『天下寺院任性住持。』師遂建宸奎閣以奉先朝聖制(統紀)。 神宗（1067年-1085年） 神宗（1067年-1085年），諱頊。英宗長子。熙寧二年（1069年）詔衡州迎常寧資福寺玉塔入京。塔高一尋，累以玉石，阿育王所造第九塔也。十年（1077年）夏旱，帝于禁中齋禱甚虔。夜夢神僧馳馬空中口吐雲霧。覺而雨大霔。敕求其像，得之相國寺第十三尊羅漢。詔迎入內供養。宰相王圭以詩稱賀曰：『良弼為霖孤宿望，神僧作霧應精求。』參政元絳續曰：『仙驥乘雲穿仗下，佛花吹雨灑天流。』(東軒筆錄)。元豐三年（1080年）正月，敕大內設千僧齋，施袈裟金剛經，為慈聖太后追福。五年（1082年）詔相國寺辟六十四院為八禪二律。以東西序為惠林．智海二巨剎。詔凈慈宗本禪師住惠林，東林常總禪師住智海。總固辭，許之。本入對延和殿，山呼罷，即就榻跏趺。侍衛驚顧而師自若。賜茶至，舉盞長吸，又蕩撼之。帝問受業，對曰承天永安。帝喜，語論久之。既退，帝目送之，謂左右曰：『真福慧僧也。』侍者
【English Translation】 English version: Treating it as commonplace. Emperor Zhenzong (997-1022) praised: 'The great sage of the West is named Sakyamuni (another name for Sakyamuni Buddha), receiving beings with compassion and revered by the world. I always wish to advance in cultivation and increase wonderful fruits, hoping to benefit and enrich the common people.' Emperor Renzong (1022-1063) praised: 'The Three Sovereigns concealed their essence and all returned to earth, the Five Emperors hid their forms and have already turned to dust. Confucius is considered a sage within the realm, and Lao Tzu is also said to be true in the world. Burying the body only reveals an empty tomb, where can one show their body to future generations? Only my teacher's golden bones remain, having been tempered a hundred times, their color forever new.' In the third year, Chan Master Jingyin Lian requested to return to Mount Asoka in Siming. The Emperor bestowed a handwritten edict saying: 'Monasteries throughout the land may be freely managed.' The master then built the Chenkui Pavilion to enshrine the sacred decrees of the previous dynasty (Comprehensive Records). Emperor Shenzong (1067-1085) Emperor Shenzong (1067-1085), personal name Xu. He was the eldest son of Emperor Yingzong. In the second year of the Xining era (1069), he ordered Hengzhou to welcome the jade pagoda of Changning Zifu Temple into the capital. The pagoda was one xun (丈量單位，約八尺) high, layered with jade and stone, the ninth pagoda built by King Asoka. In the tenth year (1077), there was a severe drought in the summer. The Emperor fasted and prayed devoutly in the palace. At night, he dreamed of a divine monk riding a horse in the sky, spitting clouds and mist from his mouth. Awakening, there was a heavy rain. He ordered a search for the monk's image, which was found to be the thirteenth Arhat in Xiangguo Temple. He ordered it to be welcomed into the inner palace for worship. Prime Minister Wang Gui congratulated him with a poem: 'A good minister brings rain, a solitary hope, a divine monk makes mist, answering earnest prayers.' Vice Minister Yuan Jiang continued: 'A celestial steed rides the clouds, piercing through the ranks, Buddhist flowers blow rain, sprinkling the heavens.' (Dongxuan Notes). In the first month of the third year of the Yuanfeng era (1080), he ordered a thousand-monk vegetarian feast to be held in the inner palace, offering kasayas (Buddhist robes) and Diamond Sutras to seek blessings for the Empress Dowager Cisheng. In the fifth year (1082), he ordered Xiangguo Temple to open sixty-four courtyards for the Eight Dhyanas and Two Vinayas. The east and west wings were designated as the two great monasteries of Huilin and Zhihai. He ordered Chan Master Zongben of Jingci Temple to reside in Huilin, and Chan Master Changzong of Donglin Temple to reside in Zhihai. Zong firmly declined, and it was permitted. Ben entered the Yanhe Hall for an audience. After the mountain shouts (a form of greeting to the emperor) ceased, he immediately sat cross-legged on the couch. The guards were surprised, but the master remained calm. Tea was offered, and he raised the cup, took a long sip, and then shook it. The Emperor asked about his teacher, and he replied Chengtian Yongan. The Emperor was pleased and spoke with him for a long time. After he withdrew, the Emperor watched him leave and said to those around him: 'Truly a monk of great fortune and wisdom.' Attendant
問主上何語。曰喫茶閑話耳(統紀稽古略)。
哲宗
哲宗。諱煦。神宗第六子。元祐元年四月詔法雲秀禪師就先帝神御前說法。賜號圓通。高麗王子祐世僧統義天來朝。敕禮部蘇軾館伴。仍敕主客。楊杰送至錢唐受法。三年敕內侍赍黃金往東林裝飾神運五殿佛像(統紀)。
徽宗
徽宗。諱佶。神宗第十子。建中靖國元年。汴京法雲寺佛國禪師惟白撰續燈錄三十卷進上。御製序。略曰。釋迦如來之出世也。唱道雞園。騰芳鷲嶺。西被竺土。東流震旦。則正法眼藏獨付于飲光。自達磨西來寔為初祖。至於曹溪。南嶽青原而下分為五宗。各擅門風。應機酬對。雖建立不同。而會歸則一。佛國禪師惟白探取上乘。了第一義。屢入中禁。三登高座。宣揚妙旨。良愜至懷。是錄也直指性宗單傳心印。可得於眉睫。可薦于言前。舉手而擎妙喜世界。彈指而成莊嚴樓閣。神通妙用不可思議者也(普燈)。崇寧三年敕迎相國寺三朝御製釋迦佛牙入內供養。隔水晶匣舍利出如雨點。因制贊曰。大聖釋迦文。虛空等一塵。有求皆赴感。無剎不分身。玉瑩千輪在。金剛百鍊新。我今恭敬禮。普愿濟群倫。政和三年詔沙門永道住左街崇先香積院。四月嘉州奏風折大樹。有僧在定。帝令送至京師。八月入內譯經院。金
總持三藏鳴金磬出其定。僧曰。我東林遠法師弟慧持也。西遊峨眉。因入定於此。三藏徐曰。今欲何歸。曰陳留。即復入定。帝令繪像頒行天下。仍制贊三首。其一曰。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死徒勞木作皮(普燈)。宣和元年帝惑于林靈素之說。詔改佛為大覺金仙。僧為德士。寺為宮觀。左街大師永道上書曰。自古佛法未嘗不與國運同盛衰。魏太武崔浩滅佛法未三四年。浩竟赤族。文成大興之。周武衛元嵩滅佛法不五六年。元嵩貶死。隋文帝大興之。唐武宗趙歸真．李德裕滅佛法不一年。歸真被誅。德裕竄死。宣宗大興之。我國家太祖太宗列聖相承。譯經試僧大興佛法。成憲具在。雖萬世可守也。陛下何忍一旦用奸人之言。為驚世之舉。陛下不思大武見弒于閹人之手乎。周武為鐵獄之囚乎。唐武奪壽去位之報乎。此皆前鑒可觀者。陛下何為蹈惡君之禍而違祖宗之法乎。書奏。帝怒。敕流道州(本傳)。二年九月詔大復天下僧尼。道州永道量移近處。七年六月得旨回敕住昭先禪院。賜名法道。以旌護法。
李昉
昉。字明遠。深州鐵陽人。仕周漢。歸宋三入翰林。兩入中書。謚文正。太平興國間與徐鉉等進太平廣記五百卷。其間錄佛法者三十卷。上自漢明。終於五代。古今
【現代漢語翻譯】 現代漢語譯本 總持三藏鳴金磬，從禪定中出來。僧人說：『我是東林寺遠法師的弟子慧持，西遊峨眉山，因此在這裡入定。』三藏慢慢地說：『現在打算到哪裡去？』慧持回答：『陳留。』隨即再次入定。皇帝命令畫下他的畫像，頒行天下，並作贊詩三首。其中一首說：『七百年來老古錐，定中訊息許誰知。爭如只履西歸去，生死徒勞木作皮。』（《普燈》記載） 宣和元年（1119年），皇帝被林靈素的說法迷惑，下詔將佛改為大覺金仙，僧人改為德士，寺廟改為宮觀。左街大師永道上書說：『自古以來，佛法的興衰總是與國運相連。魏太武帝崔浩滅佛，不到三四年，崔浩就被滅族。文成帝大興佛法。周武帝衛元嵩滅佛，不到五六年，衛元嵩被貶而死。隋文帝大興佛法。唐武宗趙歸真、李德裕滅佛，不到一年，趙歸真被誅殺，李德裕被貶而死。宣宗大興佛法。我國家太祖、太宗各位聖明的皇帝相繼，翻譯佛經，考試僧人，大興佛法，這些成規都在，即使萬世也可以遵守。陛下怎麼忍心一旦聽信奸人的話，做出驚世駭俗的舉動？陛下難道不考慮魏太武帝被宦官殺害的下場嗎？周武帝成為鐵牢里的囚犯嗎？唐武宗被奪走壽命和帝位的報應嗎？這些都是前車之鑑，陛下為何要重蹈昏庸君主的覆轍，違背祖宗的法度呢？』奏書呈上后，皇帝大怒，下令將永道流放到道州（《本傳》記載）。 宣和二年（1120年）九月，皇帝下詔恢復天下僧尼。道州的永道被改判到近處安置。宣和七年（1125年）六月，得到旨意，允許永道回昭先禪院居住，賜名法道，以此表彰他護法的功績。 李昉 李昉，字明遠，深州鐵陽人。在後周、後漢為官，歸順宋朝後三次進入翰林院，兩次進入中書省，謚號文正。太平興國年間，與徐鉉等人進獻《太平廣記》五百卷，其中記錄佛法的有三十卷，上起漢明帝時期，下至五代時期，貫穿古今。
【English Translation】 English version The Tripitaka Master Zongchi struck the golden chime and emerged from his samadhi. A monk said, 'I am Huichi, a disciple of Dharma Master Yuan of Donglin Temple. I traveled west to Mount Emei and entered samadhi here.' The Tripitaka Master slowly said, 'Where do you intend to go now?' Huichi replied, 'Chenliu.' Then he entered samadhi again. The emperor ordered his portrait to be painted and distributed throughout the empire, and composed three eulogies. One of them said, 'An old koan for seven hundred years, who knows the message in samadhi? Better to return west with a single sandal, life and death are in vain, a wooden skin.' (Recorded in 'Pu Deng') In the first year of Xuanhe (1119 AD), the emperor was deluded by Lin Lingsu's teachings and issued an edict to change Buddha to Great Golden Immortal, monks to Virtuous Scholars, and temples to palaces. Grand Master Yongdao of Zuojie submitted a memorial saying, 'Since ancient times, the rise and fall of Buddhism have always been linked to the fate of the nation. Emperor Taiwu of Wei, Cui Hao, destroyed Buddhism, and within three or four years, Cui Hao's clan was exterminated. Emperor Wencheng greatly promoted Buddhism. Emperor Wu of Zhou, Wei Yuansong, destroyed Buddhism, and within five or six years, Wei Yuansong was demoted and died. Emperor Wen of Sui greatly promoted Buddhism. Emperor Wuzong of Tang, Zhao Guizhen, and Li Deyu destroyed Buddhism, and within a year, Zhao Guizhen was executed, and Li Deyu was demoted and died. Emperor Xuanzong greatly promoted Buddhism. Our country's Taizu and Taizong, the successive sage emperors, translated scriptures, examined monks, and greatly promoted Buddhism. These established rules are all there, and can be followed even for ten thousand generations. How can Your Majesty bear to listen to the words of treacherous people and take shocking actions? Does Your Majesty not consider the fate of Emperor Taiwu of Wei, who was murdered by eunuchs? Emperor Wu of Zhou became a prisoner in an iron cage? Emperor Wuzong of Tang was deprived of his life and throne as retribution? These are all lessons from the past. Why should Your Majesty repeat the mistakes of foolish rulers and violate the laws of your ancestors?' After the memorial was presented, the emperor was furious and ordered Yongdao to be exiled to Daozhou (recorded in 'Ben Zhuan'). In the ninth month of the second year of Xuanhe (1120 AD), the emperor issued an edict to restore all monks and nuns in the empire. Yongdao of Daozhou was reassigned to a nearby place. In the sixth month of the seventh year of Xuanhe (1125 AD), an imperial decree was received, allowing Yongdao to return to Zhaoxian Chan Monastery, and he was given the name Fadao to commend his merits in protecting the Dharma. Li Fang Li Fang, courtesy name Mingyuan, was from Tieyang, Shenzhou. He served as an official in the Later Zhou and Later Han dynasties. After surrendering to the Song dynasty, he entered the Hanlin Academy three times and the Zhongshu Province twice. He was posthumously honored as Wenzheng. During the Taiping Xingguo period, he and Xu Xuan presented the 'Taiping Guangji' in five hundred volumes, of which thirty volumes recorded Buddhism, from the time of Emperor Ming of Han to the Five Dynasties, spanning ancient and modern times.
悟心得道之眾。神僧經論定慧之學。君臣信毀休咎之徴。靡所不載。
范質
質。字文素。大名宋城人。建隆初拜相。封魯國公。太祖詔以二月十六日聖誕為長春節。賜百官宴于相國寺。質嘗撰聖齋疏曰。素虹紀瑞。表覺帝之下生。紺馬效靈。應輪王之出世。非夫威震四天則不足感自然之寶。非夫位尊三界則孰能致希有之祥。壽命同百億須彌。德澤被三千世界。恒沙可算。天祿難窮。墨海雖干。皇圖益固(國朝會［典］)。
王禹偁
禹偁。字元之。濟州鉅野人。太宗聞其賢。召拜右拾遺。真宗除知制誥。咸平四年史館修撰。左街僧錄贊寧亡。禹偁序其文。略曰。師年八十二。視聽不衰。歷京師十四朝。吳越四世。終能受洪範享用之福。處浮圖具瞻之地。所謂必得其壽。必得其位者乎。師所述內典錄百五中卷。外集四十九卷。覽其文知其道矣(本集)。初禹偁嘗有僧辱之。故不喜僧。及守蘇州。時虎丘住山雪堂凈禪師自以詩僧通名謁之。禹偁曰。詩僧焉敢謁王侯。凈即應之曰。大海終須納細流。昨夜虎丘山上望。一輪明月照蘇州。禹偁大悅。遂相與交好(贊寧本傳虎丘板刻)。
呂蒙正
蒙正。字聖功。河南人。太宗淳化真宗咸平間兩入相。封許國公。謚文穆。微時窶甚。嘗謁
【現代漢語翻譯】 現代漢語譯本： 領悟佛法真諦而得道的僧眾，精通神僧所著經論中關於禪定與智慧的學問，以及君王賢明與否、國家興衰吉兇的徵兆，（這些內容）無不記載其中。
范質
范質，字文素，是大名府宋城縣人。宋太祖建隆年間（960-963年）被任命為宰相，封為魯國公。太祖皇帝下詔將二月十六日（自己的）誕辰定為長春節，在相國寺設宴款待百官。范質曾經撰寫《聖齋疏》說：『（天上）出現彩虹，記載著覺皇（Buddha，佛陀）的降生；神馬顯靈，應驗了轉輪王（Chakravarti，統治世界的理想君主）的出現。如果不是威震四天下的聖人，又怎麼能感應到自然界的寶物？如果不是地位尊貴於三界之上的聖人，又有誰能招致如此稀有的祥瑞？（他的）壽命如同百億個須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣長久，恩德澤被三千大千世界。恒河沙（Ganges River sand，比喻極多的數量）可以計算，天賜的福祿難以窮盡。墨水寫幹了大海，皇圖霸業更加穩固。（出自《國朝會典》）』
王禹偁
王禹偁，字元之，是濟州鉅野縣人。宋太宗聽說他賢能，召他入朝擔任右拾遺。宋真宗時，任命他為知制誥。咸平四年（1001年）擔任史館修撰。左街僧錄贊寧（Zanning，北宋著名僧人）去世后，王禹偁為他寫序，大略是說：『（贊寧）法師享年八十二歲，視力和聽力都沒有衰退。歷經京師十四朝，吳越四代。最終能夠享受《洪範》所說的享用之福，身處僧侶中受人敬仰的位置。這大概就是所謂的既能得到長壽，又能得到尊位的人吧。』法師所著的內典目錄一百零五卷，外集四十九卷。閱讀他的文章，就能瞭解他的佛法了。（出自《本集》）當初王禹偁曾經被僧人羞辱，所以不喜歡僧人。等到他鎮守蘇州時，當時虎丘山住持雪堂凈禪師自稱是詩僧，通報姓名來拜見他。王禹偁說：『詩僧怎麼敢來拜見王侯？』凈禪師隨即應答說：『大海最終需要容納細小的水流。』昨夜在虎丘山上遠望，一輪明月照亮了蘇州城。王禹偁非常高興，於是和他結交為好友。（出自贊寧本傳虎丘板刻）
呂蒙正
呂蒙正，字聖功，河南人。宋太宗淳化年間（990-994年）、宋真宗咸平年間（998-1003年）兩次擔任宰相，封為許國公，謚號文穆。在他貧困的時候，曾經拜訪
【English Translation】 English version: The enlightened monks who attained the Way, those proficient in the studies of Samadhi (meditative consciousness) and Prajna (wisdom) from the Sutras and Shastras (treatises) written by divine monks, and the omens of the rise and fall, good fortune and misfortune of rulers and their states, are all recorded within.
Fan Zhi
Fan Zhi, courtesy name Wensu, was a native of Songcheng in Daming Prefecture. During the Jianlong era (960-963 AD) of Emperor Taizu of the Song Dynasty, he was appointed as a chancellor and granted the title Duke of Lu. Emperor Taizu decreed that his birthday, the sixteenth day of the second month, would be celebrated as the Longevity Festival, and he hosted a banquet for the officials at Xiangguo Temple. Fan Zhi once wrote a 'Memorial for the Sacred Fast,' saying: 'A rainbow records the auspicious sign of the descent of the Awakened Emperor (Buddha). A divine horse manifests its spiritual power, corresponding to the advent of the Chakravarti (ideal universal ruler). If it were not for one whose majesty shakes the four heavens, how could one evoke the treasures of nature? If it were not for one whose position is honored above the three realms, who could bring about such rare auspiciousness? His lifespan is as long as a hundred billion Mount Sumerus (sacred mountain in Buddhist cosmology), and his virtue benefits the three thousand great chiliocosms. The sands of the Ganges (metaphor for countless numbers) can be counted, but the heavenly blessings are inexhaustible. Though the ink dries up the sea, the imperial dominion grows ever stronger (from 'National Dynasty Statutes').'
Wang Yucheng
Wang Yucheng, courtesy name Yuanzhi, was a native of Juye in Jizhou. Emperor Taizong heard of his virtue and summoned him to court to serve as Right Reminder. During the reign of Emperor Zhenzong, he was appointed as Drafter of Edicts. In the fourth year of the Xianping era (1001 AD), he served as Compiler of the History Bureau. After the death of Zanning (famous monk of the Northern Song Dynasty), the Registrar of the Left Street of Monks, Wang Yucheng wrote his epitaph, which roughly stated: 'The Master was eighty-two years old, and his sight and hearing had not declined. He lived through fourteen reigns in the capital and four generations in Wuyue. In the end, he was able to enjoy the blessings described in the 'Great Plan' and occupy a position of respect among the Sangha (Buddhist monastic order). This is probably what is meant by one who is sure to attain longevity and sure to attain position.' The Master's recorded internal canon consists of one hundred and five volumes, and his external collection consists of forty-nine volumes. By reading his writings, one can understand his Dharma (Buddhist teachings) (from 'Collected Works'). Initially, Wang Yucheng had been humiliated by a monk, so he disliked monks. When he was governing Suzhou, the abbot of Tiger Hill, Zen Master Xuetang Jing, presented himself as a 'poet monk' and requested an audience. Wang Yucheng said, 'How dare a poet monk visit a prince?' Jing immediately replied, 'The great sea must eventually accept small streams.' Last night, gazing from Tiger Hill, a bright moon illuminated Suzhou. Wang Yucheng was greatly pleased and became friends with him (from Zanning's biography, Tiger Hill edition).
Lü Mengzheng
Lü Mengzheng, courtesy name Shengong, was a native of Henan. During the Chunhua era (990-994 AD) of Emperor Taizong and the Xianping era (998-1003 AD) of Emperor Zhenzong, he served as chancellor twice, was granted the title Duke of Xu, and was posthumously honored as Wenmu. When he was poor, he once visited
人。有詩云。十謁朱扉九不開。滿身風雪又歸來。入門懶睹妻兒面。撥盡寒罏一夜灰。有僧憐且奇之。給其食。彌月又盡。乃令說居房廊。隨僧粥飯。遂得安心讀書。獲薦。僧復備裝遣之。竟魁多士。后執政十年。郊祀俸給皆不請。帝問其故。對以私恩未報。帝詰之。以實對。帝曰。僧中有若人耶。以恩俸與寄食之寺。以酬宿德。公嘗晨興禮佛祝曰。不信三寶者愿勿生我家。愿子孫世世食祿護持佛法。公之侄夷簡。簡之子公著。並封申公。皆知敬佛法。公居政府。焚疏請言法華齋。翼日言至坐公堂上。公將出。心思當拜不當拜。言大呼曰。呂老子快出來。拜亦得不拜亦得。公大驚。遽出拜之。齋畢。問未來休咎。言索筆書亳州二字。及罷相。知亳州。始悟前讖(武庫)。
王旦
旦。字子明。大名莘人也。相真宗。謚文正。淳化二年杭州昭慶寺僧省常刺血書華嚴凈行品。結社修凈業。旦為之首。參政蘇易。簡一百三十二人。一時士大夫皆稱凈行社弟子。比丘預者千眾。人謂廬山蓮社莫如此日之盛也。天禧元年九月旦薨。先一日囑翰林楊億曰。吾深厭勞生。愿來世為僧。宴坐林間觀心為樂。幸於死後為我請大德施戒。剃髮須。著三衣。火葬勿以金寶置棺內。億為諸孤議曰。公三公也。斂贈公袞豈可加於僧體
【現代漢語翻譯】 現代漢語譯本：
一人。有詩云：『十謁朱扉九不開，滿身風雪又歸來。入門懶睹妻兒面，撥盡寒爐一夜灰。』有僧人憐憫且覺得此人奇異，給他食物。一個月后又將吃盡，於是讓他住在房廊，跟隨僧人吃粥飯。此人得以安心讀書，考中進士。僧人又為他準備行裝送他上路，最終高中榜首。後來執政十年，郊祀的俸祿都不領取。皇帝問他緣故，他回答說私人的恩情未報答。皇帝追問，他如實回答。皇帝說：『僧人中有這樣的人嗎？』於是將恩俸賜給寄食的寺廟，用來酬謝過去的恩德。這位大人曾經早晨起來禮佛祝願說：『不相信三寶（佛、法、僧）的人，愿不要生在我家。愿子孫世世代代享受俸祿，護持佛法。』這位大人的侄子呂夷簡，呂夷簡的兒子呂公著，都被封為申國公，都知道敬重佛法。這位大人在政府任職時，焚燒奏疏請求舉行《法華經》齋會。第二天，僧人來到坐在公堂上。這位大人將要出來時，心中思量應當拜還是不應當拜。僧人大聲呼喊說：『呂老頭快出來，拜也可以，不拜也可以。』這位大人大驚，連忙出來拜見。齋會完畢，問未來的吉兇。僧人索要筆寫下『亳州』二字。等到罷相，被任命為亳州知州，才明白之前的預言（武庫）。 王旦（957年-1017年）
王旦，字子明，大名莘縣人。擔任宋真宗（997年-1022年在位）的宰相，謚號文正。淳化二年（991年），杭州昭慶寺僧人省常刺血書寫《華嚴經·凈行品》，結社修習凈土法門。王旦作為社長，參政蘇易簡等一百三十二人蔘與。一時間士大夫都自稱是凈行社弟子，比丘參與者有千人之多。人們說廬山蓮社的盛況也不過如此。天禧元年（1017年）九月王旦去世。去世前一天囑咐翰林楊億說：『我深感厭倦勞碌的生活，愿來世做僧人，在林間靜坐觀心為樂。希望在我死後為我請大德施戒，剃髮鬚髮，穿上三衣（僧侶的法衣），火葬時不要用金銀珠寶放在棺材內。』楊億為王旦的兒子們商議說：『王旦是三公（古代三種最高官位的合稱）級別的人物，入殮時贈送的三公袞服怎麼能加在僧人的身體上呢？』
【English Translation】 English version:
A man. There is a poem that says: 'Ten visits to the red door, nine times unopened, returning covered in wind and snow. Entering the door, too lazy to look at the faces of wife and children, stirring the cold stove all night into ashes.' A monk pitied and marveled at him, giving him food. After a month, when it was about to run out, he was allowed to live in the corridor, following the monks for porridge and rice. He was able to study in peace and passed the imperial examination. The monk prepared his travel expenses and sent him on his way, and he eventually became the top scholar. Later, he served as a minister for ten years, refusing the salary for suburban sacrifices. The emperor asked him why, and he replied that private kindness had not been repaid. The emperor inquired further, and he told the truth. The emperor said, 'Are there such people among the monks?' So he gave the salary to the temple where he had been fed, to repay the past kindness. This official once rose early to worship the Buddha, praying: 'Those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), may they not be born into my family. May my descendants enjoy salaries for generations, protecting and upholding the Buddha's teachings.' This official's nephew, Lü Yijian, and Lü Yijian's son, Lü Gongzhuo, were both enfeoffed as Duke of Shen, and both knew to respect the Buddha's teachings. When this official was in government, he burned a memorial requesting a Lotus Sutra (Saddharma Puṇḍarīka Sūtra) fast. The next day, the monk came and sat in the public hall. As the official was about to come out, he wondered whether he should bow or not. The monk shouted, 'Old Lü, come out quickly, bowing is fine, not bowing is also fine.' The official was greatly surprised and quickly came out to bow. After the fast was over, he asked about future fortune. The monk asked for a brush and wrote the two characters 'Bozhou'. When he was dismissed from his position as prime minister and appointed as the governor of Bozhou, he finally understood the previous prophecy (military storehouse). Wang Dan (957-1017)
Wang Dan, courtesy name Ziming, was from Daxing, Xin County. He served as the prime minister of Emperor Zhenzong of Song (reigned 997-1022), and was posthumously honored as Wenzheng. In the second year of Chunhua (991), the monk Shengchang of Zhaoging Temple in Hangzhou pricked his finger to write the 'Pure Conduct Chapter' (Jingxing Pin) of the Avataṃsaka Sūtra (Huayan Jing), forming a society to cultivate Pure Land practices. Wang Dan served as the head of the society, and Su Yijian, a participating government official, along with one hundred and thirty-two others, joined. For a time, scholars and officials all called themselves disciples of the Pure Conduct Society, with over a thousand monks participating. People said that the prosperity of the Lotus Society of Mount Lu was no match for this. In the ninth month of the first year of Tianxi (1017), Wang Dan passed away. The day before his death, he instructed Hanlin Yang Yi, saying, 'I am deeply weary of a life of toil, and I wish to be a monk in the next life, sitting in the forest, contemplating the mind for joy. I hope that after my death, you will invite a virtuous monk to administer the precepts to me, shave my head and beard, and dress me in the three robes (tricīvara, the robes of a Buddhist monk). At the cremation, do not place gold or jewels in the coffin.' Yang Yi discussed with Wang Dan's sons, saying, 'Wang Dan was a person of the rank of the Three Dukes (the three highest official positions in ancient China), how can the Three Dukes' ceremonial robes be placed on the body of a monk during the encoffining?'
。但以三衣置柩中。不藏寶玉(湘山野錄)。
楊億
億。字大年。建州蒲城人。真宗朝拜正言。遷知制誥。謚文公。景德初沙門道原進禪宗傳燈三十卷。詔億裁定頒行。億為序。嘗自敘師承本末曰。自雙林影滅。只履西歸。中心浩然。罔知所旨。首蒙安公大師每垂誘導。又得雲門諒公旨趣。正與安公同轍。並自廬山歸宗云居而來。皆法眼之流裔。去年假守茲郡。適會廣慧璉公。寔嗣南院念公。齋中務簡退食多暇。或坐邀而至。或命駕從之。請叩無方。蒙滯俱釋。半歲之後曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物嚗然自落。積劫未明之事廓爾現前。固亦抉擇之洞分。應接之無蹇矣。今繼紹之緣實屬於廣慧。而提激之自良出於鰲峰也。億臨終偈曰。漚生與漚滅。二法本來齊。欲識真歸趣。趙州東院西(僧寶傳並釋監)。億序清規。略曰。百丈大智禪師以禪宗肇自少室。至曹溪以來多居律寺。雖列別院。然于說法住持未合規度。於是別立禪居。凡具道眼者。有可尊之德。號曰長老。處於方丈。同凈名之室。不立佛殿。唯樹法堂者。表佛祖親囑受。當代為尊也。所裒學眾無多少高下。盡入僧堂。設長連床。施椸架。掛搭道具。臥必斜枕床唇右脅吉祥睡者。以其坐禪既久偃息而已。具四威儀也。其闔院大眾
【現代漢語翻譯】 現代漢語譯本：只是用三件袈裟放入棺材中，不放寶玉。（湘山野錄）
楊億
楊億，字大年，是建州蒲城人。真宗（998-1022）年間被任命為正言，后升爲知制誥，謚號文公。景德（1004-1007）初年，沙門道原進獻禪宗傳燈三十卷，皇帝下詔讓楊億裁定頒行。楊億為此作序。他曾自述師承的始末說：自從雙林（指釋迦牟尼涅槃之地）的佛影消失，達摩只履西歸之後，心中茫然，不知所歸。最初蒙受安公大師的誘導，又領會了雲門諒公的旨趣，與安公大師的見解相同，他們都從廬山歸宗云居而來，是法眼宗的後裔。去年我暫代郡守之職，恰好遇到廣慧璉公，他是南院念公的嗣法弟子。在齋戒期間公務簡少，退食後有很多空閑時間，有時被邀請前去，有時我親自前往拜訪，請教佛法，所有的疑惑都消除了。半年之後，心中豁然開朗，不再有任何懷疑，就像忘記的事情突然記起來，就像睡夢中突然醒來一樣。平時阻礙心胸的事物轟然脫落，積累了無數劫尚未明白的事情，也廓然顯現在眼前。確實是決斷選擇非常明確，應對事物沒有阻礙了。如今繼承紹隆佛法的因緣，實際上屬於廣慧璉公，而啓發激勵我的，則出自鰲峰良公。楊億臨終時說偈語：『水泡的產生與水泡的破滅，這兩種現象本來就是一樣的。想要認識真正的歸宿，就在趙州東院和西院。』（僧寶傳並釋監）楊億所作的清規中，大概是說：百丈大智禪師認為禪宗起源於少室山，到曹溪慧能以來，大多居住在律寺中，雖然另設別院，但是對於說法住持，還沒有符合規範制度。於是另外設立禪居，凡是具有道眼的人，有可以尊敬的德行，就稱為長老，居住在方丈室內，如同維摩詰的居室。不設立佛殿，只設立法堂，表示佛祖親自囑託，當代為尊。所聚集的學眾無論多少高下，都進入僧堂，設定長連床，設定椸架，懸掛搭具，睡覺時必須斜枕床邊，右脅吉祥臥，因為他們坐禪已經很久了，只是稍微休息一下，具備四種威儀。全寺大眾
【English Translation】 English version: Only three robes were placed in the coffin, without any precious gems. (Xiangshan Yelu)
Yang Yi
Yang Yi, courtesy name Danian, was a native of Pucheng in Jianzhou. During the reign of Emperor Zhenzong (998-1022), he was appointed as a Zheng Yan (Admonishing Official) and later promoted to Zhi Zhi Gao (Drafter of Edicts), posthumously honored as Duke Wen. In the early years of the Jingde era (1004-1007), the monk Daoyuan presented thirty volumes of the Chan School's Transmission of the Lamp, and the emperor ordered Yang Yi to review and promulgate them. Yang Yi wrote a preface for it. He once described the origins of his teachers, saying: 'Since the shadow of Shuanglin (referring to the place of Shakyamuni's Nirvana) disappeared and Bodhidharma returned to the West with one sandal, my heart was vast and I did not know where to turn. Initially, I was guided by Master An Gong, and I also understood the teachings of Yunmen Liang Gong, which were the same as Master An Gong's views. They all came from Yunju via Lushan, and were descendants of the Fayan School. Last year, I temporarily served as the prefect of this prefecture, and I happened to meet Guanghui Lian Gong, who was the Dharma heir of Nanyuan Nian Gong. During the fasting period, official duties were few, and after meals, there was plenty of free time. Sometimes I was invited to visit, and sometimes I went to visit him myself, asking about the Dharma, and all my doubts were dispelled. After half a year, my heart was enlightened, and I no longer had any doubts, like suddenly remembering something that had been forgotten, like suddenly waking up from a dream. The things that had been hindering my mind fell away with a crash, and the things that had not been understood for countless kalpas were clearly revealed before me. Indeed, the decisions and choices were very clear, and there were no obstacles in dealing with things. Now, the cause of inheriting and promoting the Dharma actually belongs to Guanghui Lian Gong, while the inspiration and encouragement came from Aofeng Liang Gong.' Yang Yi said in a verse before his death: 'The arising and the ceasing of bubbles are originally the same. If you want to know the true destination, it is in the east courtyard and west courtyard of Zhao Zhou.' (Biographies of Monks and Explanations) Yang Yi's Pure Rules roughly say: 'Chan Master Baizhang Dazhi believed that Chan Buddhism originated from Shaoshi Mountain, and since Caoqi Huineng, most of them lived in Vinaya monasteries. Although separate courtyards were established, they did not conform to the norms and systems for preaching and upholding the Dharma. Therefore, separate Chan residences were established. Anyone who has the eye of the Dao and has respectable virtues is called an elder, living in the abbot's room, like Vimalakirti's room. No Buddha hall is established, only a Dharma hall is established, indicating that the Buddha personally entrusted him to be the most respected in the contemporary era. The assembled students, regardless of their number or status, all enter the Sangha hall, set up long beds, set up clothes racks, hang up their belongings, and must lie on their right side in the auspicious sleeping posture, because they have been meditating for a long time and are just resting a little, possessing the four dignities. The entire monastery'
朝參夕聚。長老上堂升座。主寺徒眾雁立側聆。賓主問酬激揚宗要者。示依法而住也。齋粥二時均遍。表法食雙運也。行普請法。上下均力。或有假號竊形混于清眾。致喧擾之事。擯令出院者。貴安清眾也。或有所犯。即以拄杖杖之。集眾燒衣缽道具。遣逐從偏門而出者。示恥辱也。一不污清眾。二不毀僧形。三不擾公門。四不泄于外。四來同居聖凡孰辨。且如來應世尚有六群之黨。況今像末豈得全無。但見一僧有過便雷例譏誚。殊不知輕眾壞法其損甚大。且立法防奸不為賢士。然寧可有格而無犯。不可有犯而無教。大智禪師護法之益其大矣哉。
呂夷簡
夷簡。字坦夫。其先來州人。后徙壽州。仁宗朝大拜在中書。二十年封許公。謚文靖。嘗奉詔與宋綬續修法寶錄。自祥符四年至景祐三年。編成一百六十一卷。御製序。
范仲淹
仲淹。字希文。汝南人。慶曆中參大政。謚文正。慶曆初宣撫河東。寓宿寶德傳舍。獲故經一卷。名十六羅漢因果識見頌。藏經所未錄也。仲淹為之序。此頌文一尊者七首。皆悟本成佛之言也。余讀之。一頌一悟。方知塵世有無邊聖法。大藏遺落其文。因以傳江陵沙門慧喆。俾行於世(鄭氏家集)。公守吳日。瑯玡覺禪師謁之。留數日。公于言下知歸。與師偈曰。
【現代漢語翻譯】 朝參夕聚：早晨參禪，晚上聚會。 長老上堂升座：寺院的長老登上法堂的座位。 主寺徒眾雁立側聆：寺院的僧眾像雁一樣站立，在旁邊恭敬地聽講。 賓主問酬激揚宗要者：賓客和主人之間互相問答，激勵闡揚佛教的宗旨要義， 示依法而住也：這是爲了表明要按照佛法來安住。 齋粥二時均遍：早齋和晚粥這兩個時辰，都要普遍施捨。 表法食雙運也：這表明了法食和物質的食物都要同時進行。 行普請法：實行普請法（指全體僧眾共同勞作）。 上下均力：無論地位高低，都要平均出力。 或有假號竊形混于清眾：或許有人假冒僧人的名號，隱藏自己的真實身份，混在清凈的僧眾之中， 致喧擾之事：導致喧譁擾亂的事情發生。 擯令出院者：將這樣的人驅逐出寺院， 貴安清眾也：是爲了維護清凈僧眾的安寧。 或有所犯：或許有人犯了戒律。 即以拄杖杖之：就用拄杖責打他。 集眾燒衣缽道具：召集大眾，燒燬他的衣物、缽和法器。 遣逐從偏門而出者：將他從側門驅逐出去， 示恥辱也：是爲了讓他感到羞恥。 一不污清眾：第一，不玷污清凈的僧眾。 二不毀僧形：第二，不毀壞僧人的形象。 三不擾公門：第三，不驚擾官府。 四不泄于外：第四，不向外泄露醜事。 四來同居聖凡孰辨：這樣一來，聖人和凡人同住在一起，誰能分辨呢？ 且如來應世尚有六群之黨：而且，即使是如來佛應世的時候，尚且還有六群比丘這樣的惡黨。 況今像末豈得全無：更何況現在是末法時期，怎麼可能完全沒有呢？ 但見一僧有過便雷例譏誚：但是，一看到一個僧人有過錯，就立刻加以譏笑。 殊不知輕眾壞法其損甚大：卻不知道輕視僧眾、破壞佛法，造成的損害非常大。 且立法防奸不為賢士：而且，制定法律來防止奸邪之人，不是爲了賢能之士。 然寧可有格而無犯：然而，寧可有規矩而沒有人觸犯。 不可有犯而無教：也不可有人觸犯規矩而沒有教化。 大智禪師護法之益其大矣哉：大智禪師護持佛法的益處，真是太大了啊！
呂夷簡
夷簡，字坦夫，他的祖先是萊州人，後來遷居到壽州。仁宗朝（1022-1063）時，被授予中書要職。二十年後，被封為許國公，謚號文靖。曾經奉皇帝的詔令，與宋綬一起續修《法寶錄》。從祥符四年（1011）到景祐三年（1036），編成了一百六十一卷，皇帝親自撰寫了序言。
范仲淹
仲淹，字希文，汝南人。慶曆（1041-1048）年間，參與朝廷的重大決策。謚號文正。慶曆初年，擔任河東宣撫使，住在寶德傳舍。得到一本舊經書，名為《十六羅漢因果識見頌》，藏經中沒有收錄。仲淹為之作序。這篇頌文，每一位尊者有七首，都是領悟到本性而成佛的言論。我讀了之後，每一首頌都讓人有所領悟，才知道塵世間有無邊的聖法，大藏經遺漏了這些文字，因此將它傳給江陵的沙門慧喆，讓他流傳於世（鄭氏家集）。范仲淹公鎮守吳地的時候，瑯玡覺禪師拜訪他，住了幾天。范仲淹公在言談中領悟了佛法，並作偈語送給覺禪師：
【English Translation】 Morning meditation and evening gatherings. The elder ascends the Dharma hall and takes his seat. The monks of the main temple stand in rows like geese, listening attentively. Guests and hosts engage in questions and answers, inspiring and elucidating the essential principles of the sect, demonstrating dwelling in accordance with the Dharma. The morning and evening meals of gruel are distributed equally to all, representing the dual practice of Dharma food and material food. Practicing the universal labor Dharma (referring to all monks working together). Both superiors and inferiors exert equal effort. Perhaps there are those who falsely claim the title and conceal their true form, mingling among the pure assembly, causing disturbances. Those who are expelled from the monastery, it is to value the peace of the pure assembly. Perhaps someone has violated the precepts. Then they are struck with a staff. Gathering the assembly to burn their robes, alms bowl, and implements, and sending them away through the side gate, is to show shame. Firstly, not to defile the pure assembly. Secondly, not to destroy the image of a monk. Thirdly, not to disturb the government. Fourthly, not to disclose the matter to outsiders. When the four come together, who can distinguish between the saintly and the mundane? Moreover, even when the Tathagata appeared in the world, there were still the Six Groups of monks. How much more so in this degenerate age, how can there be none at all? But seeing a monk with a fault, they immediately criticize and ridicule him. They do not know that belittling the assembly and destroying the Dharma causes great harm. Moreover, establishing laws to prevent the wicked is not for the virtuous. However, it is better to have rules and no violations, than to have violations and no teachings. The benefit of Great Wisdom Zen Master's protection of the Dharma is truly great!
Lü Yijian
Yijian, styled Tanfu, his ancestors were from Laizhou, later moving to Shouzhou. During the reign of Emperor Renzong (1022-1063), he was appointed to an important position in the Chancellery. Twenty years later, he was enfeoffed as Duke of Xu, with the posthumous title of Wending. He once received an imperial decree to continue the compilation of the Fa Bao Lu (Record of Dharma Treasures) with Song Shou. From the fourth year of the Xiangfu era (1011) to the third year of the Jingyou era (1036), they compiled 161 volumes, with a preface written by the Emperor himself.
Fan Zhongyan
Zhongyan, styled Xiweng, was from Runan. During the Qingli era (1041-1048), he participated in major government decisions. His posthumous title was Wenzheng. In the early years of the Qingli era, he served as the Pacification Commissioner of Hedong, staying overnight at the Baode post station. He obtained an old scripture, named Sixteen Arhats' Gatha on Causality and Insight, which was not recorded in the Tripitaka. Zhongyan wrote a preface for it. This gatha has seven verses for each venerable one, all being words of enlightenment and becoming a Buddha. After reading it, each verse gave me insight, and I realized that there are boundless sacred Dharmas in the mundane world, and the Tripitaka had omitted these texts, so I passed it on to the Shramana Huizhe of Jiangling, so that it could be spread in the world (Collected Works of the Zheng Family). When Duke Fan Zhongyan was guarding Wu, Zen Master Jue of Langye visited him and stayed for several days. Duke Fan Zhongyan understood the Dharma in their conversations and composed a verse for Zen Master Jue:
連朝共話釋疑團。豈為浮生半日間。直欲與師閑到老。盡收識性入玄關(資監)。
曾會
修撰曾會居士。幼與明覺同舍。及冠異途。天禧間公守池州。一日會於景德寺。公遂引中庸．大學參以楞嚴符宗門語句質明覺。覺曰這個尚不與教乘合。況中庸．大學耶。學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初公守四明。以書幣迎師補雪竇。述語錄序云。夫指菩提之妙明。假言說之方便。立宗分祖多成勝負之爭。執相滯名罕契圓常之理(云云)(五燈會元)。
李沆
沆。字太初。咸平初拜相。謚文靖。深通釋典。尤厭榮利。嘗言土木甲兵之事後皆有驗。王旦嘆曰。李文靖真聖人也。家人以所居第湫隘。勸治之。公曰。身食厚祿時有橫賜。計亦可治。但念內典以此世界為缺陷。安得圓滿如意自求稱足耶。臨終右脅而逝。時盛暑停屍七日。室無穢氣。人謂履踐之驗也(名臣言行錄)。
丁謂
謂。字公言。太宗朝登第。后相真宗。封晉國公。杭僧省常與公卿大夫結凈行社。公作詩云。已悟何須傍水云。未休終是利名身。伊予冷笑陶彭澤。卻作蓮花社外人(資監)。有齋僧疏。略曰。佛垂遍知。道育群生。凡欲救于傾危。必預形於景貺。謂白衣干祿。叨冢宰
【現代漢語翻譯】 現代漢語譯本： 連續幾天一起談論，消除心中的疑問，難道只是爲了這短暫的一天嗎？真想和老師您一起清閑地度過晚年，將所有的意識和知性都收攝到玄妙的關竅之中（資監）。
曾會
修撰曾會居士，小時候和明覺禪師是同窗。成年後各奔東西。天禧年間（1017-1021年）曾會擔任池州的長官，一天在景德寺與明覺相遇。曾會就引用《中庸》、《大學》的語句，並結合《楞嚴經》和禪宗的語句來請教明覺。明覺說：『這些尚且不符合佛教的教義，更何況是《中庸》、《大學》呢？學士您想要快速地理解這件事，』於是彈了一下手指說：『只要這樣領會就可以了。』曾會當即領悟了其中的旨意。天聖初年（1023年）曾會擔任四明的長官，用書信和禮物迎接明覺禪師到雪竇寺，併爲他的語錄作序說：『指示菩提的微妙光明，需要藉助言語的方便。立宗派、分祖師，大多成了爭論勝負的起因。執著于表象、拘泥於名相，很少能契合圓滿常住的真理』（等等）（《五燈會元》）。
李沆（947-1004）
李沆，字太初，咸平年間（998-1003年）被任命為宰相，謚號文靖。他精通佛經，尤其厭惡榮華利祿。曾經說過關於土木工程和戰爭的事情，之後都會應驗。王旦感嘆說：『李文靖真是聖人啊。』家人因為他居住的房屋狹窄簡陋，勸他修繕。李沆說：『我享受著豐厚的俸祿，時常有額外的賞賜，算起來也可以修繕房屋。但想到佛經里說這個世界是不完美的，哪裡能圓滿如意，自己尋求滿足呢？』臨終時右側臥而逝。當時正值盛夏，停屍七天，房間里沒有污濁的氣味。人們說是他平時修行所致（《名臣言行錄》）。
丁謂（966-1037）
丁謂，字公言，太宗年間考中進士，後來擔任真宗的宰相，被封為晉國公。杭州的僧人省常與公卿大夫結成凈行社。丁謂作詩說：『已經領悟了真理，何須再依傍山水雲霧？沒有放下名利之心，終究還是被名利所累。我冷笑著看待陶淵明，卻成了蓮社之外的人。』（資監）。他寫過一篇齋僧疏，大意是：佛陀垂示普遍的智慧，教導眾生。凡是想要挽救危難，必須預先有吉祥的徵兆。我丁謂以平民的身份求取官位，忝居宰相之職。
【English Translation】 English version: Let's talk together for days to dispel doubts, is it just for this fleeting moment? I truly wish to spend my remaining years leisurely with you, Master, gathering all consciousness and intellect into the mysterious gateway (Zi Jian).
Zeng Hui
Layman Zeng Hui, as a child, shared a dormitory with Mingjue (Enlightened Awareness). Upon reaching adulthood, they went their separate ways. During the Tianxi era (1017-1021 AD), when Zeng Hui was the governor of Chizhou, he met Mingjue at Jingde Temple one day. Zeng Hui then quoted passages from 'The Doctrine of the Mean' and 'The Great Learning,' combined with the 'Surangama Sutra' and Zen school phrases, to question Mingjue. Mingjue said, 'These do not even align with the Buddhist teachings, let alone 'The Doctrine of the Mean' and 'The Great Learning'! If you, scholar, want to quickly understand this matter,' and then snapped his fingers, saying, 'Just comprehend it like this.' Zeng Hui immediately grasped the meaning. In the early Tiansheng era (1023 AD), when Zeng Hui was the governor of Siming, he welcomed Master Mingjue to Xuedou Temple with letters and gifts, and wrote a preface to his recorded sayings, saying, 'To point out the wonderful brightness of Bodhi (Enlightenment), one must rely on the convenience of words. Establishing sects and dividing ancestors mostly leads to disputes over victory and defeat. Clinging to appearances and being attached to names rarely aligns with the principle of perfect and constant truth' (etc.) (Wudeng Huiyuan).
Li Hang (947-1004)
Li Hang, styled Taichu, was appointed as prime minister during the Xianping era (998-1003 AD), and was posthumously honored as Wending. He was well-versed in Buddhist scriptures and especially disliked fame and wealth. He once said that matters concerning construction and warfare would later be verified. Wang Dan sighed, 'Li Wending is truly a sage.' His family, because his residence was narrow and simple, advised him to renovate it. Li Hang said, 'I enjoy a generous salary and often receive extra rewards, which could be used to renovate the house. But considering that Buddhist scriptures say this world is imperfect, how can one seek perfect satisfaction and contentment?' He passed away lying on his right side. It was midsummer at the time, and his body was kept for seven days, but there was no foul odor in the room. People said it was the result of his usual practice (Famous Ministers' Words and Deeds).
Ding Wei (966-1037)
Ding Wei, styled Gongyan, passed the imperial examination during the reign of Emperor Taizong, and later served as prime minister to Emperor Zhenzong, and was granted the title Duke of Jin. The Hangzhou monk Shengchang formed a Pure Practice Society with high officials and nobles. Ding Wei wrote a poem saying, 'Having already understood the truth, why rely on mountains and clouds? Without abandoning the desire for fame and gain, one is ultimately burdened by them. I laugh coldly at Tao Yuanming, yet I have become an outsider to the Lotus Society.' (Zi Jian). He wrote a memorial for a Buddhist vegetarian offering, roughly saying: 'The Buddha bestows universal wisdom and nurtures all beings. Whoever wishes to avert danger must first have auspicious omens. I, Ding Wei, seek official position as a commoner, and hold the position of prime minister.'
之重權。丹陛宣恩。忝先皇之優渥。補仲山之袞。曲盡巧心。和傳說之羹。難調眾口。方知富貴難保始終。直饒鼎食之榮。豈若盂羹之美。特形歸命。恭發精誠。虔施白金充修凈供。飯苾芻之高德。答懶瓚之深慈。冀保此行。乞無他恙。伏願天回南眷。澤賜下臨。免置邊夷。白日並同于鬼趣。賜歸中夏。黃泉再感於天恩。虔罄丹誠。永依法力(云臥紀談)。
王隨
隨。河陽人。相仁宗。封章惠公。慕裴休之為人。以御史中丞出鎮錢唐。往興教寺謁小壽禪師。機語契合。為方外之友。嘗謁首山念禪師得言外之旨。自是履踐益深。竟明大法。與楊大年皆號參禪有得者。先是大年編次傳燈錄三十卷。隨刪去其繁為十五卷。曰玉英集。胡致堂作序。隨臨終書偈曰。𦘕堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪(東都事略並普燈)。
呂公著
公著。字晦叔。夷簡之子。熙寧中起知河南尹。元祐中與溫公並相。歷事四朝。封申公。謚正獻。晚年多讀釋典。益究禪理。溫公不喜佛。公每勸之曰。佛學心術簡要。掇其至要而識之。大率以正心無念為宗。溫公然之(言行錄)。
王安石
安石。字介甫。臨川人。熙寧間拜相。封荊公。后罷相歸建康。奏施舊第為禪寺。請沙門克文住持。
來賜額曰報寧。賜文號曰真凈。公嘗參文。文謂公曰。日用是處力行之。非則固止之。不應以難易移其志。茍以今日之難掉頭弗顧。安知他日不難於今日乎(寶訓)。公問張方平曰。孔子去世百年生孟子。后絕無人。或有之而非醇儒。方平曰。豈為無人。亦有過孔孟者。公曰何人。方平曰。馬祖一．汾湯無業．雪峰存．巖頭奯．丹霞然．雲門偃。王公意未解。方平曰。儒門淡薄。收拾不住。皆歸釋氏。公欣然歎服。后以語張商英。商英撫幾賞之曰。至哉此論也(武庫)。熙寧間公行青苗法。其子雱為崇政殿說書。陰為父佐務新法必行。雱卒。公亦罷相。宴間中一如夢寐。見一使領雱荷鐵枷號泣公前。謂獲譴由行青苗法。公問使者乞解脫。使曰建寺齋僧可免。由是舍宅建寺為薦冥福(言行錄)。熙寧八年公復相。一日奏事退。上曰佛法于中國有補乎。公曰君子小人皆知畏而從善。豈小補哉(編年)。
司馬光
光。字君實。陜州夏縣人。元祐初拜相。贈太師。封溫公。謚文正。號涑水先生。嘗作解禪偈。其序曰。文中子以佛為西方聖人。信如文中子之言。則佛之心可知矣。今之言禪者。好為隱語以相迷。大言以相勝。使學者倀倀然益入于迷妄。故予廣文中子之言而解之。作禪偈六首。若其果然。則雖中國行
【現代漢語翻譯】 現代漢語譯本： 來賜予他『報寧』的稱號，賜予文號『真凈』。他曾經參拜文（指文瑩）。文對他說：『在日常生活中要努力實踐，不符合的地方就要堅決停止。不要因為事情的難易而改變你的志向。如果因為今天的事情困難就掉頭不顧，怎麼知道將來不會遇到比今天更困難的事情呢？』（《寶訓》）他問張方平說：『孔子去世一百年後有孟子，之後就沒有人了。或許有，但不是純粹的儒者。』方平說：『難道說沒有人了嗎？也有超過孔孟的人。』他說：『什麼人？』方平說：『馬祖道一、汾州湯無業、雪峰義存、巖頭全奯、丹霞天然、雲門文偃。』王公意不理解。方平說：『儒家衰落，收拾不住，都歸於佛家了。』他高興地歎服。後來把這話告訴張商英，張商英拍著桌子讚賞說：『這話太對了！』（《武庫》）熙寧（1068-1077）年間，他推行青苗法。他的兒子王雱擔任崇政殿說書，暗中幫助父親務必推行新法。王雱去世后，他也罷相了。宴席中間，他彷彿在夢中，看見一個使者領著王雱，戴著鐵枷在他面前號哭，說獲罪是因為推行青苗法。他問使者請求解脫的辦法，使者說建造寺廟、齋僧可以免罪。因此他捨棄住宅建造寺廟，為王雱祈求冥福。（《言行錄》）熙寧八年（1075），他再次擔任宰相。一天奏事退朝後，皇上問：『佛法對中國有幫助嗎？』他說：『君子小人都知道畏懼而行善，難道是小小的幫助嗎？』（《編年》）
司馬光（1019-1086）
司馬光，字君實，陜州夏縣人。元祐（1086-1094）初年被拜為宰相，贈太師，封溫國公，謚號文正，號涑水先生。曾經作了解禪的偈子。他的序說：『文中子認為佛是西方的聖人。如果像文中子所說的那樣，那麼佛的心就可以知道了。現在說禪的人，喜歡用隱晦的語言來互相迷惑，用誇大的言辭來爭勝，使學習的人茫然不知所措，更加陷入迷妄。所以，我擴充套件文中子的話來解釋它，作了六首禪偈。如果真是這樣，那麼即使在中國推行』
【English Translation】 English version: Lai was granted the title 'Baoning', and the literary name 'Zhenjing'. He once consulted Wen (referring to Wenying). Wen said to him, 'In daily life, strive to practice what is right, and resolutely stop what is wrong. Do not let the ease or difficulty of things change your aspirations. If you turn away from something because it is difficult today, how do you know that you will not encounter something even more difficult in the future?' (Bao Xun)
He asked Zhang Fangping, 'A hundred years after Confucius' death, there was Mencius, and after that, there was no one. Perhaps there were, but they were not pure Confucians.' Fangping said, 'Is it really that there was no one? There were also those who surpassed Confucius and Mencius.' He asked, 'Who?' Fangping said, 'Mazu Daoyi, Fenzhou Tang Wuye, Xuefeng Yicun, Yantou Quanhuo, Danxia Tianran, Yunmen Wenyan.' Wang Gongyi did not understand. Fangping said, 'The Confucian school is declining and cannot be salvaged; they are all returning to Buddhism.' He happily admired this. Later, he told this to Zhang Shangying, who slapped the table and praised, 'This statement is absolutely correct!' (Wu Ku)
During the Xining period (1068-1077), he implemented the Green Sprout Policy. His son, Wang Pang, served as a lecturer in the Chongzheng Hall, secretly helping his father to ensure the implementation of the new policy. After Wang Pang died, he was also dismissed from his position as prime minister. In the middle of a banquet, he seemed to dream that he saw a messenger leading Wang Pang, wearing iron shackles, weeping before him, saying that he was punished because of the implementation of the Green Sprout Policy. He asked the messenger for a way to be released, and the messenger said that building temples and offering齋 (zhāi, vegetarian offerings) to monks could avoid punishment. Therefore, he gave up his residence to build a temple to pray for Wang Pang's happiness in the afterlife. (Yan Xing Lu)
In the eighth year of Xining (1075), he became prime minister again. One day, after reporting to the emperor, the emperor asked, 'Is Buddhism helpful to China?' He said, 'Both gentlemen and common people know to fear and do good. Is that not a small help?' (Bian Nian)
Sima Guang (1019-1086)
Sima Guang, courtesy name Junshi, was from Xia County, Shanzhou. In the early years of Yuanyou (1086-1094), he was appointed prime minister, posthumously granted the title of Grand Tutor, enfeoffed as Duke of Wenguo, with the posthumous title Wenzheng, and known as Mr. Sushui. He once wrote a verse explaining Chan (Zen) Buddhism. His preface said, 'Wenzhongzi considered the Buddha to be a sage of the West. If it is as Wenzhongzi said, then the Buddha's mind can be known. Those who speak of Chan today like to use obscure language to confuse each other and exaggerated words to compete for victory, causing learners to be at a loss and fall further into delusion. Therefore, I expand on Wenzhongzi's words to explain it, and wrote six Chan verses. If it is really like this, then even if it is practiced in China,'
矣。其一曰。忿怒如烈火。利慾如铦鋒。終朝常慼慼。是名阿鼻獄。其二曰。顏回安陋巷。孟軻養浩然。富貴如浮雲。是名極樂國。其三曰。孝道通神明。忠信行蠻陌。積善來百祥。是名作因果。其四曰。言為百世師。行為天下法。久久不可掩。是名不壞身。其五曰。仁人之安宅。義人之正路。行之誠且久。是名光明藏。其六曰。道意修一身。功德被萬物。為賢為大聖。是名佛菩薩。公嘗書心經以贈僧。復題其後。略曰。退之排佛而稱大顛外形骸以理自勝。要自胸中無滯礙。由是觀之。于佛不為無得。而所排者跡耳。
佛法金湯編卷第十一
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十二
會稽沙門 心泰 編
天臺沙門 真清 閱
歐陽修
修。字永叔。吉州永豐人。嘉祐初參大政。以太子少師致仕。謚文忠。晚年卜居于穎。號六一居士。自諫院除河北都轉運使。左遷滁州。明年得歸廬陵。舟次九江。因游廬山。入東林圓通謁祖印禪師居訥。修初至。訥揖就坐。相與論辨。修慕韓子有攘斥佛老之言。訥因謂曰。退之以排佛為功。自比孟子之距楊墨。其好勝取名之甚。退之斥佛為夷鬼者。請略辨之。佛聖人也。降自兜率
【現代漢語翻譯】 矣。其一曰：『忿怒如烈火，利慾如铦鋒，終朝常慼慼，是名阿鼻獄（Avīci，無間地獄）。』其二曰：『顏回安陋巷，孟軻養浩然，富貴如浮雲，是名極樂國（Sukhāvatī，西方凈土）。』其三曰：『孝道通神明，忠信行蠻陌，積善來百祥，是名作因果（karma-hetu，業因果報）。』其四曰：『言為百世師，行為天下法，久久不可掩，是名不壞身（imperishable body，金剛不壞之身）。』其五曰：『仁人之安宅，義人之正路，行之誠且久，是名光明藏（treasure of light，智慧之光）。』其六曰：『道意修一身，功德被萬物，為賢為大聖，是名佛菩薩（Buddha-Bodhisattva，覺悟者）。』公曾書寫《心經》贈與僧人，又在其後題跋，大略是說：韓愈（字退之）排斥佛教，卻稱讚大顛禪師外形骸而以理自勝，要旨在於心中沒有滯礙。由此看來，他對佛教並非一無所得，而他所排斥的只是佛教的形式而已。
《佛法金湯編》卷第十一
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第十二
會稽沙門 心泰 編
天臺沙門 真清 閱
歐陽修
歐陽修，字永叔，吉州永豐人。宋仁宗嘉祐年間（1056-1063）初年參與朝廷大政，以太子少師的身份退休。謚號文忠。晚年居住在穎州，自號六一居士。從諫院調任河北都轉運使，后被貶謫到滁州。第二年得以返回廬陵。乘船途經九江時，順道遊覽廬山，到東林圓通寺拜訪祖印禪師的居所。歐陽修初次拜訪時，祖印禪師作揖請他入座，兩人相互辯論。歐陽修仰慕韓愈有排斥佛教和道教的言論。祖印禪師於是說：『韓愈以排斥佛教作為功績，自比孟子抵制楊朱、墨翟的學說，他好勝求名的心理非常嚴重。韓愈斥責佛為夷狄之鬼，請允許我略作辯解。佛是聖人，從兜率天（Tuṣita Heaven）降生而來。』
【English Translation】 It says: 『Anger is like a raging fire, greed is like a sharp blade, and being constantly sorrowful from morning till night is called Avīci (阿鼻獄, the hell of incessant suffering).』 It says: 『Yan Hui (顏回) was content in his humble alley, Mencius (孟軻) cultivated his vast and righteous spirit, wealth and honor are like floating clouds, this is called Sukhāvatī (極樂國, the Land of Ultimate Bliss).』 It says: 『Filial piety connects with the gods, loyalty and trustworthiness are practiced even among barbarians, accumulating good deeds brings blessings, this is called the creation of karma-hetu (作因果, causes and effects).』 It says: 『Words are a teacher for generations, actions are a law for the world, and cannot be concealed for long, this is called the imperishable body (不壞身).』 It says: 『Benevolence is the peaceful dwelling of the humane, righteousness is the correct path of the righteous, practicing them sincerely and persistently is called the treasure of light (光明藏).』 It says: 『Cultivating oneself with the intention of the Dao, bestowing merit upon all things, becoming a sage and a great saint, this is called a Buddha-Bodhisattva (佛菩薩).』 You once wrote the Heart Sutra and gifted it to a monk, and added a postscript, roughly saying: Han Yu (韓愈, styled 退之) rejected Buddhism but praised the Chan master Dian (大顛) for transcending physical forms and overcoming himself with reason, the key is to have no obstructions in the heart. From this perspective, he did not gain nothing from Buddhism, and what he rejected was only the form of Buddhism.
Compilation of Golden Soup of the Buddha Dharma, Volume 11
Revised by Shishi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Compilation of Golden Soup of the Buddha Dharma
Compilation of Golden Soup of the Buddha Dharma, Volume 12
Compiled by Śrāmaṇa Xintai of Kuaiji
Reviewed by Śrāmaṇa Zhenqing of Tiantai
Ouyang Xiu
Ouyang Xiu (歐陽修), styled Yongshu (永叔), was a native of Yongfeng in Jizhou. In the early years of the Jiayou era (嘉祐, 1056-1063) of Emperor Renzong of Song, he participated in the central government and retired as Junior Tutor to the Crown Prince, with the posthumous title Wenzhong. In his later years, he resided in Yingzhou, calling himself the Layman of Six Ones. He was transferred from the Censorate to the Hebei Transport Commissioner, and later demoted to Chuzhou. The following year, he was able to return to Luling. While traveling by boat through Jiujiang, he took the opportunity to visit Mount Lu and entered Donglin Yuangtong Temple to visit the residence of Chan Master Zuyin. When Ouyang Xiu first arrived, Zuyin greeted him with a bow and invited him to sit down, and they discussed and debated with each other. Ouyang Xiu admired Han Yu's words of rejecting Buddhism and Taoism. Zuyin then said: 『Han Yu took rejecting Buddhism as a merit, comparing himself to Mencius in resisting the doctrines of Yang Zhu and Mo Di. His desire for victory and fame was very strong. Han Yu denounced the Buddha as a barbarian ghost, please allow me to briefly refute this. The Buddha is a sage, descending from Tuṣita Heaven (兜率).』
。託生中天聖王之家。何以夷稱。佛之不生不滅。曠劫常存。人天宗仰。何以鬼稱。此非大慢之語乎。退之七世祖諱耆當。後魏永興自赫連屈丐來降於拓㧞氏。由西戎而歸北狄。退之獨不為祖諱。而敢訕佛聖人乎。退之畏修史褒貶之禍。而不知訕佛之過為尤可畏。退之唱排佛老。足下今又和之。將使後世好名之士援韓氏歐陽氏以為法。豈不為盛德之累。諺曰。善罵人者人亦善罵之。足下著本論。孳孳以毀佛為務。安得眾口不毀公于天聽之前乎。足下之言以搜狩喪祭鄉社之禮為勝佛之本。是猶退之作原道論而寔未知道也。修驚赧謝曰。修胸中已釋然。師將何以見教。訥曰。佛道以悟心為本。足下屢生體道。特以失念生東華為名儒。偏執世教故忘其本。誠運聖凡平等之心。默默體會。頓祛我慢。悉悔昨非。觀榮辱之本空。了生死於一致。則凈念常明天真獨露。始可問津於此道耳。修自此有省發。及參大政。每譽訥于公卿之前。歲時書問未嘗絕(歐外傳)。韓琦以明教嵩禪師輔教編示公。公覽其文謂韓公曰。不意僧中有此耶。即黎明當一識之。韓公同師往見。公與語終日大喜(護教編序)。公昔官洛中。游嵩山。卻僕吏。放意而往至一寺。修竹滿軒風物鮮明。公休于殿陛傍。有老僧閱經自若。與語不甚顧答。公異之曰住山久
【現代漢語翻譯】 現代漢語譯本：轉世到中天聖王之家，為什麼用『夷』來稱呼？佛陀不生不滅，經歷漫長的時間長久存在，人天都敬仰，為什麼用『鬼』來稱呼？這難道不是極大的傲慢之語嗎？韓愈的七世祖名諱是韓耆阇，後魏永興年間（407-413）從赫連屈丐那裡來歸降於拓跋氏，是從西戎而歸順北狄。韓愈唯獨不為祖先隱諱，卻敢於誹謗佛和聖人嗎？韓愈害怕史官修史時褒貶帶來的禍患，卻不知道誹謗佛的過錯更為可怕。韓愈倡導排斥佛老，您現在又附和，將要使後世喜好名聲的人援引韓愈、歐陽修作為榜樣，豈不是給您的盛德帶來損害？諺語說：『善於謾罵別人的人，別人也善於謾罵他。』您著寫《本論》，孜孜不倦地以譭謗佛為己任，怎麼能讓眾人的口不在皇帝面前詆譭您呢？您說用搜狩、喪祭、鄉社的禮儀勝過佛的根本，這就像韓愈作《原道論》而實際上並不懂得道一樣。歐陽修驚恐慚愧地謝罪說：『我胸中的疑惑已經消除了，老師您將要怎樣教導我呢？』 訥禪師說：『佛道的根本在於領悟心性。您多次轉生來體驗道，只是因為失去正念而轉生到東華成為名儒，偏執於世俗的教義所以忘記了根本。如果能運用聖凡平等的真心，默默地體會，立刻去除我慢之心，完全懺悔過去的錯誤，觀察榮辱的本質是空虛的，明白生死的本質是一致的，那麼清凈的念頭常常顯現，天真的本性獨自顯露，才可以問津于這個佛道。』歐陽修從此有所領悟和啓發，等到參與朝廷大政時，常常在公卿大臣面前稱讚訥禪師，每年過節時書信問候從不間斷（見《歐陽外傳》）。韓琦把明教嵩禪師輔教的編著拿給歐陽修看，歐陽修看了他的文章后對韓琦說：『沒想到僧人中有這樣的人啊！』就決定天亮時一定要見他一面。韓琦和嵩禪師一同前往拜見歐陽修，歐陽修和他談了一整天，非常高興（見《護教編序》）。歐陽修過去在洛陽做官時，遊覽嵩山，辭退了僕人，隨意前往一座寺廟。寺廟裡修竹滿軒，風物鮮明。歐陽修在殿階旁邊休息，有位老僧人在那裡自如地閱讀經書，和他說話也不怎麼回頭應答。歐陽修感到很奇怪，說：『住山很久
【English Translation】 English version: Reincarnated into the family of a holy king in the central heavens, why call him a 'barbarian'? The Buddha neither born nor dies, existing eternally through countless eons, revered by humans and gods alike, why call him a 'ghost'? Is this not the height of arrogance? Han Yu's (768-824) seventh-generation ancestor's name was Han Qizhi (耆阇), who surrendered to the Tuoba (拓㧞) clan from Helian Qugai (赫連屈丐) during the Yongxing era (407-413) of the Later Wei Dynasty (386-534), coming from the Western Rong (西戎) and submitting to the Northern Di (北狄). Han Yu alone did not observe the taboo of mentioning his ancestor's name, yet dared to slander the Buddha and the sages? Han Yu feared the consequences of praise and blame in historical records, but did not know that the fault of slandering the Buddha is even more to be feared. Han Yu advocated rejecting Buddhism and Taoism, and now you echo him, intending to make future fame-seeking individuals follow Han Yu and Ouyang Xiu (1007-1072) as examples. Wouldn't this bring harm to your great virtue? As the proverb says, 'One who is good at cursing others will also be cursed by others.' You wrote this 'Ben Lun (本論)', tirelessly making it your duty to defame the Buddha. How can you prevent the mouths of the masses from slandering you before the emperor? You say that using the rituals of hunting, funerals, and village festivals surpasses the essence of Buddhism. This is like Han Yu writing 'Yuan Dao Lun (原道論)' but not truly understanding the Dao. Ouyang Xiu, in fear and shame, apologized, saying, 'The doubts in my heart have already been resolved. How will the master instruct me?' Chan Master Ne (訥) said, 'The essence of the Buddhist path lies in realizing the mind. You have been reborn many times to experience the Dao, but because of losing mindfulness, you were reborn in Donghua (東華) as a famous scholar, clinging to worldly teachings and forgetting the root. If you can use a truly impartial heart towards both the sacred and the mundane, silently contemplate, immediately remove your arrogance, completely repent your past mistakes, observe that the essence of honor and disgrace is emptiness, and understand that the essence of life and death is oneness, then pure thoughts will constantly manifest, your true nature will be uniquely revealed, and you can begin to inquire about this path.' From then on, Ouyang Xiu had insights and inspirations. When he participated in the government, he often praised Chan Master Ne before the ministers, and his letters of inquiry never ceased throughout the years (see 'Biography of Ouyang'). Han Qi (韓琦) showed Ouyang Xiu the compilation of Chan Master Song (嵩) of Mingjiao (明教), assisting in teaching. After reading his writing, Ouyang Xiu said to Han Qi, 'I didn't expect there to be such a person among the monks!' He decided to meet him the next morning. Han Qi and Chan Master Song went together to visit Ouyang Xiu, and Ouyang Xiu spoke with him all day, greatly pleased (see 'Preface to the Protection of the Teaching'). Ouyang Xiu, when he was an official in Luoyang, visited Mount Song (嵩山), dismissing his servants and freely going to a temple. The temple was filled with bamboo, and the scenery was bright and fresh. Ouyang Xiu rested beside the steps of the hall, and an old monk was there, calmly reading scriptures, not paying much attention when speaking to him. Ouyang Xiu found it strange, saying, 'Having lived on the mountain for a long time'
乎。僧曰甚久。又問誦何經。曰法華。公曰。古之高僧臨死生之際類皆談笑脫去。何道致之。曰定慧力耳。又問今乃寂寥無有何哉。老僧笑曰。古人唸唸在定慧。臨終安得散亂。今人唸唸在散亂。臨終安得定。公大嘆服(資監)。
嘉祐六年閏八月。公為參政兼譯經潤文使。既登二府。多病。嘗夢至一所。十人冠冕環坐。一人曰。參政安得至此。宜速返舍。公出門數步。復往問之。君等豈非釋氏所謂十王者乎。曰然。因問世人飯僧誦經為亡人追福果有益乎。曰安得無益。既寤病已。自是深信佛法。丹陽葛勝仲得此說于簡齋陳與義。與義得於公之孫恕昭然也(歐公狀及韻語陽秋)。公居穎州。捐酒肉。徹聲色。灰心默坐。令老兵往近寺借華嚴經。誦至八卷乃薨(出王性之言。性之名铚。汝陰人。其父從學于公。故得其實)。
趙抃
抃。字閱道。衢州西安人。自號知非子。為侍御史。彈劾不避貴勢。京師號為鐵面御史。官至參政。謚清獻。初從蔣山法泉禪師游。有省。又從大名天缽寺重元禪師問心要。師曰。公立朝論政。崇化明倫。奚暇刻意於此。公曰。聞別傳之旨人人本有之事。豈他能而抃不能耶。愿究明之。師乃令看狗子無佛性話。及知青州隱幾公堂。聞雷聲豁然大省。有偈曰。默坐公堂虛隱幾
【現代漢語翻譯】 現代漢語譯本： 僧人說：『很久了。』（僧人出家很久了） （歐陽）公又問（僧人）誦讀什麼經。僧人回答說：『《法華經》。』 （歐陽）公說：『古代的高僧在面臨生死之際，大多談笑自如地離去，用什麼方法才能達到這種境界？』 僧人回答說：『是定力和慧力。』 （歐陽）公又問：『現在卻寂寥無有，這是為什麼呢？』 老僧笑著說：『古人念念不忘在定和慧上用功，臨終時怎麼會散亂？現在的人念念不忘在散亂上，臨終時怎麼能安定呢？』 （歐陽）公非常歎服。（出自《資治通鑑》）
嘉祐六年（1061年）閏八月，（歐陽）公擔任參知政事兼譯經潤文使。自從擔任宰相后，經常生病。曾經夢見到了一個地方，有十個人戴著帽子圍坐著，其中一個人說：『參政怎麼能到這裡來？應該趕快回去。』 （歐陽）公出門走了幾步，又回去問他們：『你們難道不是佛教所說的十殿閻王嗎？』 他們回答說：『是的。』 （歐陽）公於是問：『世人供養僧人、誦經，為死者追 phúc（為死者祈福）真的有益處嗎？』 他們回答說：『怎麼會沒有益處呢？』 醒來后，病就好了。從此以後，（歐陽）公深信佛法。丹陽人葛勝仲從簡齋陳與義那裡得到這個說法，陳與義是從（歐陽）公的孫子恕昭然那裡得到的。（出自歐陽修的墓誌銘和《韻語陽秋》） （歐陽）公居住在穎州時，戒除酒肉，屏棄聲色，心如死灰般靜默地坐著，讓老兵到附近的寺廟借《華嚴經》，誦讀到第八卷就去世了。（出自王性之的話，王性之名铚，汝陰人，他的父親跟隨（歐陽）公學習，所以得知這件事的真相。）
趙抃（biàn）
趙抃，字閱道，衢州西安人，自號知非子。擔任侍御史時，彈劾不迴避權貴，京城稱他為『鐵面御史』。官至參知政事，謚號清獻。起初跟隨蔣山法泉禪師遊學，有所領悟。又向大名天缽寺的重元禪師請教心要。重元禪師說：『您在朝廷上議論政事，推崇教化，闡明倫理，哪裡有空閑刻意追求這個？』 （趙）公說：『聽說別傳的宗旨是人人本有的事情，難道別人能做到而我趙抃不能嗎？希望能夠徹底明白。』 禪師於是讓他參看『狗子無佛性』的話頭。等到（趙抃）在青州隱幾公堂，聽到雷聲忽然大徹大悟，寫了一首偈語說：『靜靜地坐在公堂里，虛空地靠著幾案……』
【English Translation】 English version: The monk said, 'For a long time.' (The monk has been a monk for a long time.) (Ouyang) Gong then asked what scripture (the monk) was reciting. The monk replied, 'The Lotus Sutra.' (Ouyang) Gong said, 'Ancient eminent monks mostly departed with ease and laughter at the moment of life and death. What method leads to this state?' The monk replied, 'It is the power of Dhyana (meditative concentration) and Prajna (wisdom).' (Ouyang) Gong then asked, 'Now it is desolate and nonexistent, why is that?' The old monk smiled and said, 'The ancients were mindful of Dhyana and Prajna in every thought. How could they be scattered at the end of life? People today are mindful of scattering in every thought. How can they be settled at the end of life?' (Ouyang) Gong was greatly impressed. (From Zizhi Tongjian)
In the intercalary eighth month of the sixth year of Jiayou (1061 AD), (Ouyang) Gong served as Vice-Minister of the Department of State Affairs and concurrently as the Reviser of Sutras. Since becoming a prime minister, he was often ill. He once dreamed of arriving at a place where ten people wearing crowns were sitting in a circle. One of them said, 'How could Vice-Minister arrive here? You should quickly return home.' (Ouyang) Gong went out a few steps and then went back to ask them, 'Are you not the Ten Kings of Hell that Buddhism speaks of?' They replied, 'Yes.' (Ouyang) Gong then asked, 'Do the world's offerings to monks and reciting of scriptures for the deceased truly benefit the dead?' They replied, 'How could it not be beneficial?' After waking up, the illness was cured. From then on, (Ouyang) Gong deeply believed in Buddhism. Ge Shengzhong of Danyang obtained this saying from Jianzhai Chen Yuyi, and Chen Yuyi obtained it from (Ouyang) Gong's grandson, Shu Zhaoran. (From Ouyang Xiu's epitaph and Yunyu Yangqiu) When (Ouyang) Gong lived in Yingzhou, he abstained from wine and meat, abandoned music and women, and sat in silence with a heart like dead ashes. He asked an old soldier to borrow the Avatamsaka Sutra (Huayan Jing) from a nearby temple, and he passed away after reciting the eighth volume. (From the words of Wang Xingzhi, whose name was Zhi, a native of Ruyin. His father studied with (Ouyang) Gong, so he knew the truth of the matter.)
Zhao Bian
Zhao Bian, with the courtesy name Yuedao, was from Xi'an, Quzhou, and called himself Zhifeizi. As a Supervising Censor, he impeached without avoiding the powerful and influential, and the capital called him the 'Iron-Faced Censor.' He rose to the position of Vice-Minister of the Department of State Affairs and was posthumously honored as Qingxian. Initially, he studied with Chan Master Faquan of Jiangshan and had some understanding. He also asked Chan Master Chongyuan of Tianbo Temple in Daming about the essentials of the mind. The master said, 'You discuss politics in the court, promote education, and clarify ethics. Where do you have time to deliberately pursue this?' (Zhao) Gong said, 'I have heard that the purpose of special transmission is something that everyone inherently possesses. Is it possible that others can do it, but I, Zhao Bian, cannot? I wish to understand it thoroughly.' The Chan master then had him contemplate the topic of 'Does a dog have Buddha-nature?' When (Zhao Bian) was in Qingzhou leaning on a desk in the public hall, he suddenly had a great awakening upon hearing the sound of thunder and wrote a verse saying, 'Silently sitting in the public hall, leaning vacantly on the desk...'
。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。公帥越。適亢旱大疫。久禱不應。時神智升法師住興福。公請師迎觀音像入府治。懇禱一夕。雨如霔。疫亦息。公奏於朝。賜師所住興福曰圓通。錫號曰神智。元豐初告老退居衢州。常與山僧野老游。七年八月有大星隕于庭。公與子㞦語如平時。忽趺坐而化(神道碑並普燈)。
夏竦
竦。字子喬。皇祐中拜樞密副使。封鄭國公。謚英。公為翰林時。同三藏惟凈進新譯經音義七十卷。公于谷隱聰禪師因語契機。嘗問上藍溥禪師曰。百骸潰散時。那個是長老自家底。溥曰前月二十離蘄陽。溥卻問那個是相公自家底。公答偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時(普燈)。
張方平
方平。字安道。宋城人。熙寧初參大政。謚文定。嘗為䟻州至一僧舍偶見楞伽經。入手恍然如獲舊物。開卷未終。宿障冰釋。細視筆畫。手跡宛然。從是悟入。嘗以經首四偈發明心要。蘇軾為題經后(楞伽經序)。
曾公亮
公亮。字明仲。泉州晉江人。嘉祐中拜相。以太傅致仕。謚憲靖。封魯公。嘗丁母憂告歸。有鄉僧元達附舟至錢唐。入天竺禮大士。入門見素衣女謂曰。曾舍人五十七入中書。上座是年亦受師
【現代漢語翻譯】 現代漢語譯本：心源一動不動，清澈如水。一聲霹靂，頓開頂門。喚醒了從前本來的面目。公帥越，正逢大旱大疫，長期祈禱沒有應驗。當時神智升法師住在興福寺。公請法師迎請觀音像到府衙，懇切祈禱了一夜，雨像傾注一樣，疫病也平息了。公上奏朝廷，賜給法師所住的興福寺名為圓通寺，賜予法師稱號為神智。元豐初年（1078年）告老還鄉，退居衢州，常與山僧野老遊玩。元豐七年（1084年）八月，有大星隕落在庭院中，公與兒子㞦說話如平時一樣，忽然跏趺而坐，圓寂了（神道碑並普燈）。
夏竦
夏竦，字子喬，皇祐年間（1049-1054年）被授予樞密副使，封為鄭國公，謚號為英。夏竦在翰林院時，與三藏惟凈一同進獻新翻譯的經書音義七十卷。夏竦與谷隱聰禪師因為言語投機而契合。曾經問上藍溥禪師說：『百骸潰散時，哪個是長老您自己本來的面目？』溥禪師說：『前月二十離開蘄陽。』溥禪師反問：『哪個是相公您自己本來的面目？』夏竦回答偈語說：『不要認為風前的靈機是第一，太虛之中哪裡可以安放思惟？山僧如果想要通訊息，萬里無雲，明月當空之時。』（普燈）。
張方平
張方平，字安道，宋城人。熙寧初年（1068年）參與朝廷大政。謚號文定。曾經在䟻州，到一僧舍偶然見到《楞伽經》，入手后恍然大悟，如同獲得舊物。打開經卷還沒有讀完，宿世的業障如冰雪消融。仔細看經書的筆畫，手跡宛然如新。從此悟入佛法。曾經用經首的四句偈語來闡明心要。蘇軾為他題寫了《楞伽經序》。
曾公亮
曾公亮，字明仲，泉州晉江人。嘉祐年間（1056-1063年）被拜為宰相，以太傅的身份退休，謚號憲靖，封為魯國公。曾經因為母親去世而告假還鄉。有鄉下的僧人元達附在他的船上，到達錢唐，進入天竺寺禮拜大士（觀音菩薩）。入門時見到一位身穿素衣的女子說：『曾舍人五十七歲時會進入中書省，上座您也是在那一年接受師號。』
【English Translation】 English version: The source of mind is unmoving, clear like water. A thunderclap opens the crown of the head, awakening one's original self from the past. Duke Yue encountered a severe drought and plague, and long prayers went unanswered. At that time, Dharma Master Shenzhi Sheng resided at Xingfu Temple. The Duke invited the master to bring the Guanyin (Avalokiteśvara) image to the government office and earnestly prayed for a night. The rain poured down, and the plague subsided. The Duke reported this to the court, which granted Xingfu Temple, where the master resided, the name 'Yuantong' (Perfect Penetration) and bestowed upon the master the title 'Shenzhi' (Divine Wisdom). In the early years of Yuanfeng (1078 AD), he retired due to old age and lived in Quzhou, often playing with mountain monks and village elders. In the eighth month of the seventh year of Yuanfeng (1084 AD), a large star fell in the courtyard. The Duke spoke with his son 㞦 as usual, then suddenly sat in the lotus position and passed away (as recorded in the Spirit Path Stele and the Universal Lamp).
Xia Song
Xia Song, styled Ziqiao, was appointed Deputy Privy Councilor during the Huangyou period (1049-1054 AD), ennobled as Duke of Zheng, and posthumously honored as Ying. When Xia Song was in the Hanlin Academy, he and Tripitaka Weijing presented seventy volumes of newly translated sutra phonetics and meanings. Xia Song and Chan Master Guyin Cong were in accord due to their like-mindedness. He once asked Chan Master Shanglan Pu, 'When the hundred bones disintegrate, what is the Elder's original self?' Chan Master Pu replied, 'I left Qiyang on the twentieth of the previous month.' Chan Master Pu then asked, 'What is Your Excellency's original self?' Xia Song replied with a verse: 'Do not recognize the first opportunity before the wind; where in the great void can thought be placed? If the mountain monk wants to communicate news, it is when ten thousand miles are cloudless and the moon is in the sky.' (Universal Lamp).
Zhang Fangping
Zhang Fangping, styled Andao, was a native of Songcheng. In the early years of Xining (1068 AD), he participated in the central government. He was posthumously honored as Wending. Once, while in 䟻zhou, he happened to see the Lankavatara Sutra in a monk's residence. Upon taking it in hand, he suddenly felt as if he had found an old possession. Before finishing the first chapter, his accumulated obstacles melted away like ice. Examining the brushstrokes closely, the handwriting was as fresh as new. From then on, he attained enlightenment. He once used the four verses at the beginning of the sutra to explain the essentials of the mind. Su Shi wrote the preface to the Lankavatara Sutra for him.
Zeng Gongliang
Zeng Gongliang, styled Mingzhong, was a native of Jinjiang, Quanzhou. During the Jiayou period (1056-1063 AD), he was appointed Prime Minister and retired as Grand Tutor, posthumously honored as Xianjing and ennobled as Duke of Lu. Once, he requested leave to return home due to his mother's death. A village monk named Yuanda accompanied him on his boat to Qiantang, where he entered Tianzhu Temple to pay homage to the Great Being (Avalokiteśvara). Upon entering, he saw a woman dressed in plain clothes who said, 'Minister Zeng will enter the Zhongshu Province at the age of fifty-seven, and you, Venerable, will also receive the title of Master in that year.'
號。已而不見。公亮至五十七果拜相。元達以曾公恩補大師。初有僧曰。青草堂年九十餘。曾氏婦入寺設齋。以衣物施之。青感其意。及婦生子。青正坐化。是知公亮前身為青草堂也(統紀)。
文彥博
彥博。字寬夫。汾州介休人。歷事四朝。哲宗以為太師致仕。封潞國公。謚忠烈。守洛陽日嘗致齋往龍安寺瞻禮聖像。忽見像壞墮地。略不加敬。但瞻視而出。傍有僧曰何不作禮。公曰像既壞矣。吾將何禮。僧曰譬如官路土人掘以為像。智者知是土。凡人謂像生。像本不生滅。路亦無新故。公聞之有省。由是慕道甚力。專念阿彌陀佛期生凈土。晨香夜坐未嘗少懈。每愿曰。愿我常精進。勤修一切善。愿我了心宗。廣度諸含識。每見一切人則勸以唸佛。誓結十萬人緣同生凈土。陳如如居士贊曰。知公瞻氣大如天。愿結西方十萬緣。不為一身求活計。大家齊上渡頭船。公以使相鎮魏府。時元禪師居天缽寺。一日言別。公曰。師老矣。復何往。師曰入滅去。公語其子及甫曰。元公道韻深密。言笑有味。非常僧也。往候之。果已坐化(寶鑑)。
蘇洵
詢。字明允。號老泉。眉山人。初舉進士不中。至潯陽登廬山謁訥禪師問法。得其旨。嘉祐中。歐陽修上其所著權書論衡等二十二篇于朝。召試舍人院
【現代漢語翻譯】 現代漢語譯本：不久之後，他就消失了。曾公亮到了五十七歲時果然當上了宰相。元達因為曾公亮的恩情被補為大師。起初有個和尚，名叫青草堂，年齡九十多歲。曾氏的妻子到寺廟設齋，把衣物施捨給他。青草堂很感謝她的心意，等到曾氏的妻子生了兒子，青草堂就端坐圓寂了。由此可知曾公亮的前身就是青草堂（《統紀》記載）。
文彥博
文彥博，字寬夫，汾州介休人。歷經四朝。哲宗（1086-1100）時以太師的身份退休，被封為潞國公，謚號忠烈。他鎮守洛陽時，曾經齋戒后前往龍安寺瞻仰聖像。忽然看見佛像損壞倒在地上，他一點也不表示敬意，只是看看就走了。旁邊有個和尚問：『為什麼不禮拜？』文彥博說：『佛像已經壞了，我禮拜什麼呢？』和尚說：『譬如官路上的人挖土做成佛像，有智慧的人知道那是土，凡夫卻說是佛像生出來了。佛像本來就沒有生滅，路也沒有新舊之分。』文彥博聽了，有所領悟。從此以後，他非常努力地修道，專心念誦阿彌陀佛，期望往生凈土。每天早晚燒香打坐，從不懈怠。他常常發願說：『愿我常常精進，勤奮地修習一切善事。愿我明瞭心宗，廣度一切有情眾生。』每當見到任何人，就勸他們唸佛，發誓要結十萬人的善緣，一同往生凈土。陳如如居士讚歎說：『知道您文彥博的氣概大如天，發願要結西方十萬人的善緣。不為自己一個人尋求活路，大家一起登上渡船。』文彥博以使相的身份鎮守魏府時，元禪師住在天缽寺。有一天，元禪師向他告別。文彥博說：『您老了，還要去哪裡？』元禪師說：『入滅去。』文彥博告訴他的兒子及甫說：『元禪師的道韻深密，言談笑語很有意味，不是一般的和尚。』前去拜訪他，果然已經坐化了（《寶鑑》記載）。
蘇洵
蘇洵，字明允，號老泉，眉山人。起初參加進士考試沒有考中，到潯陽登上廬山，拜訪訥禪師問法，領悟了他的宗旨。嘉祐（1056-1063）年間，歐陽修把蘇洵所著的《權書》、《論衡》等二十二篇文章上奏給朝廷，朝廷下詔讓他在舍人院應試。
【English Translation】 English version: Soon after, he disappeared. When Zeng Gongliang reached the age of fifty-seven, he indeed became the prime minister. Yuan Da was appointed as a master because of Zeng Gongliang's favor. Initially, there was a monk named Qingcaotang (Green Grass Hall), who was over ninety years old. Zeng's wife went to the temple to offer a vegetarian feast and donated clothing to him. Qingcaotang was very grateful for her kindness. When Zeng's wife gave birth to a son, Qingcaotang passed away while sitting in meditation. From this, it is known that Zeng Gongliang's previous life was Qingcaotang (recorded in 'Tong Ji').
Wen Yanbo
Wen Yanbo, courtesy name Kuanfu, was from Jiexiu, Fenzhou. He served through four reigns. Emperor Zhezong (1086-1100) allowed him to retire as Grand Tutor, and he was enfeoffed as Duke of Lu, with the posthumous title of Zhonglie (Loyal and Ardent). When he was guarding Luoyang, he once purified himself and went to Long'an Temple to pay homage to the sacred image. Suddenly, he saw the image damaged and fallen to the ground. He showed no reverence, but merely looked at it and left. A monk beside him asked, 'Why don't you pay respects?' Wen Yanbo said, 'The image is already broken, what should I pay respects to?' The monk said, 'For example, people on the official road dig up earth to make an image. The wise know it is earth, but ordinary people say the image is born. Images are inherently neither born nor destroyed, and roads are neither new nor old.' Wen Yanbo heard this and had an awakening. From then on, he devoted himself to the Dao with great effort, focusing on reciting Amitabha Buddha (Amitābha) , hoping to be reborn in the Pure Land. He burned incense and meditated every morning and evening, never slacking. He often made vows, saying, 'May I always be diligent, diligently cultivating all good deeds. May I understand the essence of the mind, and widely liberate all sentient beings.' Whenever he saw anyone, he would encourage them to recite the Buddha's name, vowing to form a connection with one hundred thousand people to be reborn together in the Pure Land. Layman Chen Ruru praised, saying, 'Knowing that your Wen Yanbo's spirit is as great as the sky, vowing to form a connection with one hundred thousand people in the West. Not seeking a way out for oneself alone, but everyone boarding the ferry together.' When Wen Yanbo was guarding Weifu as an envoy, Chan Master Yuan lived in Tianbo Temple. One day, Chan Master Yuan bid him farewell. Wen Yanbo said, 'You are old, where are you going?' The master said, 'To enter Nirvana.' Wen Yanbo told his son and Fu, 'Chan Master Yuan's Dao rhyme is profound and secretive, his words and laughter are meaningful, he is no ordinary monk.' He went to visit him and indeed found that he had already passed away while sitting in meditation (recorded in 'Bao Jian').
Su Xun
Su Xun, courtesy name Mingyun, also known as Laoquan, was from Meishan. Initially, he did not pass the imperial examination. He went to Mount Lu in Xunyang to visit Chan Master Ne and ask about the Dharma, gaining insight into its essence. During the Jiayou (1056-1063) period, Ouyang Xiu presented Su Xun's twenty-two articles, including 'Quan Shu' and 'Lun Heng,' to the court. The court summoned him to take an examination at the Imperial Academy.
。除校書郎。嘗撰彭州圓覺院記。略曰。人之居乎此也。必有樂乎此也。居而不樂。不樂而不去。是其心且不能馭其形。而況能以馭他人哉。自唐以來。士大夫爭以排釋老為言。故其徒之求知于吾士大夫之間者。往往自叛其師以求吾士大夫。而吾亦喜其來而接之以禮。靈徹文暢之徒。以自絕於其教也。嗚呼。歸爾父母。復爾室家。而後吾許爾以叛爾師。父子之不歸。室家之不復。而師之叛是皆不可以一日立於天下。予在京師。彭州僧保聰求識予甚勤。及至蜀。聞其自京師歸。布衣蔬食以為其徒先。凡若干年。而所居圓覺院大治。一日為予道其先師之事。與其院之所以得名者。請予為記。予嘉聰之不以叛其師。故為之記曰。彭州龍興寺僧平潤講圓覺經。因以名其院。院始弊不葺。潤之來。始得隙地以作堂宇。凡更二僧而至於聦。合其鄰之僧屋若干于其院以成之。是為記(本集)。
周惇頤
惇頤。字茂叔。號濂溪。舂陵人。熙寧中除提刑。謚元公。舂陵有水曰濂溪。故號濂溪。后居廬山。樂其幽勝。築室亦以濂名溪。不忘本也。時佛印寓鸞溪。公謁見。相與講道。問曰。天命之謂性。率性之謂道。禪門何謂無心是道。師曰疑則別參。公曰。參則不無。畢竟以何為道。師曰。滿目青山一任看。公有省。一日忽
見窗前草生。乃曰。與自家意思一般。以偈呈師曰。昔本不迷今不悟。以融境會豁幽潛。草深窗外松當道。盡日令人看不厭。師和云。大道體寬無不在。何拘動植與蜚潛。行觀坐看了無礙。色見聲求心自厭。由是命師作青松社主。追媲白蓮故事(資鑒)。公傳太極圖於穆修。修傳於種放。放傳於陳摶。此其學之一師也。蓋摶師麻衣。今正易心法是摶注。麻衣涯公之傳。東林總公廣之也。總公門人弘益有書曰紀聞。云性理之學寔起于東林．涯總二師。總以授周子。故劉后村詩云。濂溪學得自高僧。后虞伯生亦曰。宋儒惟濂溪．康節二公于佛書早有所得(公行狀並性學指要)。公題留衣亭曰。退之自謂如夫子。原道深排釋氏非。不識大顛何似者。數書珍重更留衣(性理群書)。
程顥 頤
顥。字伯淳。河南人。謚明道。神宗朝為監察御史。里行嘗曰。佛說光明變現。初莫測其旨。近看華嚴論。恰說得分曉。儘是約喻應機破惑名之為光。心垢解脫名之為明。只是喻自心光明。便能教化得人光照無盡。世界只在聖人一心之明。所以諸經之先皆說放光一事(云蓋寺石刻)。公每見釋子讀佛書端莊整肅。乃語學者曰。凡看經書必當如此。今之讀書者形容先自怠惰了。如何存主得(性學旨要)。明道先生一日過定林寺
【現代漢語翻譯】 現代漢語譯本： （僧人）看見窗前的草生長，於是說：『（這草的生長）與我自己的心意一般。』並用偈語呈給老師說：『過去本來沒有迷惑，現在也沒有領悟，以融合的境界體會，豁然開朗幽深潛藏的真理。草在窗外茂盛，松樹在路中挺立，整天讓人看不厭倦。』老師迴應說：『大道的本體寬廣無所不在，何必拘泥於動植物與飛禽潛魚？行走觀看，坐臥觀察，都沒有妨礙，（執著于）用色相去看，用聲音去求，心自然會厭倦。』因此，（僧人）被任命為青松社的社主，追比白蓮社的故事（出自《資治通鑑》）。 （陳）摶將太極圖傳給穆修，穆修傳給種放，種放傳給陳摶。這是他學問的一個老師。大概陳摶的老師是麻衣，現在《正易心法》是陳摶所著，麻衣道者是陳摶的老師。東林總禪師將之發揚光大。總禪師的門人弘益有書名叫《紀聞》，說性理之學確實起源於東林、涯總二位禪師。總禪師將之傳授給周敦頤。所以劉后村的詩說：『周濂溪的學問得自高僧。』後來虞伯生也說：『宋朝的儒者只有周濂溪、邵康節二位，很早就從佛書中有所得。（出自《公行狀》和《性學指要》）。』（陳摶）在留衣亭題寫道：『韓退之自認為像孔子，在《原道》中極力排斥佛教，不認識大顛禪師是什麼樣的人，多次寫信珍重地送去，還留下衣服。（出自《性理群書》）。』
程顥、程頤
程顥，字伯淳，河南人，謚號明道。宋神宗（1068-1085）年間擔任監察御史。程顥在鄉里時曾經說：『佛所說的光明變現，起初不明白其中的意思，最近看了《華嚴論》，才說得清楚明白。全部都是用比喻來適應時機，破除迷惑，稱之為光。心中的污垢解脫，稱之為明。只是比喻自心的光明，便能教化他人，光明照耀無窮無盡。世界只在聖人一心之明。所以諸經之先都說放光一事。（出自云蓋寺石刻）。』程顥每次看見僧人讀佛經，都端莊整肅，於是告訴學生們說：『凡是看經書，都應當這樣。現在的讀書人，形容先就怠惰了，如何能夠存主敬之心？（出自《性學旨要》）。』明道先生有一天經過定林寺。
【English Translation】 English version: Seeing the grass growing in front of the window, (the monk) said, 'It is just like my own intention.' And he presented a verse to his teacher, saying, 'In the past, there was no delusion, and now there is no enlightenment. Experiencing with a fused state, one suddenly understands the profound and hidden truth. The grass is lush outside the window, and the pine tree stands tall in the middle of the road, making people never tire of looking at it all day long.' The teacher responded, 'The substance of the Great Dao is broad and omnipresent, why be confined to plants, animals, birds, and fish? Walking and watching, sitting and observing, there is no hindrance. (Clinging to) seeing with form and seeking with sound, the heart will naturally be weary.' Therefore, (the monk) was appointed as the head of the Green Pine Society, comparable to the story of the White Lotus Society (from Zizhi Tongjian). Chen Tuan transmitted the Taiji Diagram to Mu Xiu, Mu Xiu transmitted it to Zhong Fang, and Zhong Fang transmitted it to Chen Tuan. This was one of his teachers of learning. Probably Chen Tuan's teacher was Ma Yi, and now the Zheng Yi Xin Fa is written by Chen Tuan. Taoist Ma Yi was Chen Tuan's teacher. Chan Master Zong of Donglin propagated it widely. Hongyi, a disciple of Chan Master Zong, has a book called Ji Wen, which says that the study of xingli (human nature and principle) indeed originated from the two Chan Masters of Donglin and Ya Zong. Chan Master Zong transmitted it to Zhou Dunyi. Therefore, Liu Houchun's poem says, 'Zhou Lianxi's learning came from a high monk.' Later, Yu Bosheng also said, 'The Song Dynasty Confucians only Zhou Lianxi and Shao Kangjie had early gains from Buddhist books (from Gong Xingzhuang and Xingxue Zhiyao).' (Chen Tuan) inscribed at the Leaving Clothes Pavilion, 'Han Tuizhi considered himself like Confucius, and in Yuan Dao strongly rejected Buddhism, not knowing what kind of person Great Monk Dian was, repeatedly writing letters respectfully sending them, and even leaving clothes behind (from Xingli Qunshu).'
Cheng Hao and Cheng Yi
Cheng Hao, styled Bochun, was from Henan, and his posthumous title was Mingdao. During the reign of Emperor Shenzong of Song (1068-1085), he served as a supervising censor. Cheng Hao once said in his hometown, 'The light transformation spoken of by the Buddha, at first I did not understand its meaning, but recently after reading the Avatamsaka Sutra, it was explained clearly. All are using metaphors to adapt to the occasion, dispelling delusions, and are called light. The defilement in the heart is liberated, and it is called brightness. It is just a metaphor for the brightness of one's own mind, which can then teach others, and the light shines endlessly. The world is only in the brightness of the mind of a sage. Therefore, at the beginning of all sutras, they speak of the matter of emitting light (from the stone inscription of Yungai Temple).' Cheng Hao always saw monks reading Buddhist scriptures with solemnity and order, so he told his students, 'Whenever reading scriptures, one should be like this. Today's scholars are already lazy in their demeanor, how can they maintain a reverent mind? (from Xingxue Zhiyao).' One day, Master Mingdao passed by Dinglin Temple.
。偶見眾入堂。周旋步武威儀濟濟。伐鼓考鐘外內肅靜。一坐一起並準清規。公嘆曰。三代禮樂盡在是矣(弘益紀聞)。弟頤。字正叔。號伊川。元豐末以通直郎授崇政殿說書。入侍經筵。嘗致書于靈源清禪師叩問禪要。師答書略曰。妄承過聽以知道者見期。雖未一奉目擊之歡。聞公留心此道甚久。天下大宗匠歷叩殆遍。乃猶以鄙人未見為不足。頃年間有者師言公見處。今覽法要。後序深觀。信入真實不虛也(靈源語錄)。
蘇軾
軾。字子瞻。號東坡居士。元祐初除翰林遷內翰。謚文忠。初參東林總禪師。與論無情話有省。遂獻投機偈云。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。公謫黃州。佛印住廬山。歸宗為方外交。及佛印移住金山。公獲釋知杭州。過金山值印入室。公竟造之。師曰此無坐處。公曰暫借和尚四大作禪床。師曰。有一轉語。若答得。當如所請。若擬議。即留所繫玉帶。公即置帶幾上。師曰。山僧四大本空五蘊非有。內翰欲於何處坐。公果擬議。師呼侍者曰。收取玉帶。永鎮山門。乃以衲裙為報。公有偈曰。病骨難堪玉帶圍。鈍根仍落箭鋒機。欲教乞食歌姬院。故與雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落真相稱。乞與佯狂老萬回。公之
【現代漢語翻譯】 現代漢語譯本：偶爾看見眾人進入佛堂，他們進退周旋，舉止威儀，非常莊重嚴肅。敲鼓撞鐘，內外一片肅靜。一舉一動都符合清規戒律。有人感嘆說：『夏、商、週三代的禮樂制度都體現在這裡了！』（《弘益紀聞》）。頤，字正叔，號伊川。宋哲宗元豐年間(1078-1085)以通直郎的身份被授予崇政殿說書的官職，入宮侍奉皇帝講經。他曾經寫信給靈源清禪師，請教禪宗的要義。禪師回信大致是這樣說的：『我妄自承受您的過分看重，認為我是個懂得禪道的人。雖然還沒有機會親眼見到您，但我聽說您留心禪道已經很久了，天下的禪宗大師您幾乎都拜訪過了，卻還認為沒有見到我是一種不足。前些年有位禪師談論過您對禪的見解，現在讀了您的《法要》後序，我深深地感到您已經真實不虛地進入了禪的境界。』（《靈源語錄》）。
蘇軾
蘇軾，字子瞻，號東坡居士。宋哲宗元祐初年(1086)被授予翰林學士的官職，后陞遷為內翰。死後謚號文忠。他最初參拜東林總禪師，與他討論無情說法的問題，有所領悟。於是獻上了一首投機偈：『溪流的聲音就是廣長的舌頭，山巒的景色難道不是清凈的法身？夜晚聽到的八萬四千偈，將來要如何向別人講述呢？』蘇軾被貶謫到黃州時，佛印禪師住在廬山歸宗寺，兩人成為方外之交。等到佛印禪師移居到金山寺，蘇軾被釋放后擔任杭州的官職，路過金山寺時，正趕上佛印禪師在方丈室內。蘇軾徑直去拜訪他。佛印禪師說：『這裡沒有座位。』蘇軾說：『暫時借用和尚的四大（地、水、火、風）來當作禪床。』佛印禪師說：『我有一句轉語，如果你能答得上來，就按照你說的辦；如果猶豫不決，就留下你所繫的玉帶。』蘇軾立刻把玉帶放在幾案上。佛印禪師說：『山僧的四大本是空無，五蘊（色、受、想、行、識）也是虛幻不實，內翰您想在哪裡坐呢？』蘇軾果然猶豫不決。佛印禪師叫侍者說：『收起玉帶，永遠鎮守山門。』於是用一件衲裙作為回報。蘇軾有一首偈：『病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然會落在利箭的鋒芒之下。想要教那些乞討賣唱的歌妓，故意給她們雲山舊衲衣。這玉帶閱人無數，就像驛站一樣，輾轉流傳到我這裡也真是悠閒自在啊。錦袍和錯落的真相很相稱，送給佯狂的老萬回吧。』蘇軾的
【English Translation】 English version: Occasionally, I saw a crowd entering the hall. Their movements and demeanor were dignified and solemn. The drumming and bell-ringing created a quiet atmosphere inside and outside. Every action conformed to the monastic rules. Someone sighed and said, 'The rites and music of the Three Dynasties (Xia, Shang, and Zhou) are all embodied here!' (Hongyi J聞). Yi, styled Zhengshu, and known as Yichuan. During the Yuanfeng era (1078-1085) of Emperor Zhezong of Song, he was granted the position of lecturer in the Chongzheng Hall with the title of Tongzhilang, serving the emperor by lecturing on scriptures. He once wrote to Zen Master Qing of Lingyuan, seeking guidance on the essentials of Zen. The Zen master replied in a letter, roughly saying: 'I presumptuously accept your excessive esteem, considering me as someone who understands the Way. Although I have not had the opportunity to meet you in person, I have heard that you have been interested in this path for a long time, and you have visited almost all the great Zen masters in the world, yet you still consider it a deficiency not to have met me. Some years ago, a Zen master spoke about your understanding of Zen. Now, after reading the postscript to your 'Essentials of Dharma,' I deeply feel that you have truly and authentically entered the realm of Zen.' (Lingyuan's Sayings).
Su Shi
Su Shi, styled Zizhan, and known as Layman Dongpo. In the early Yuanyou era (1086) of Emperor Zhezong of Song, he was granted the position of Hanlin Academician, and later promoted to Inner Academician. He was posthumously honored with the title Wenzhong. He initially visited Zen Master Zong of Donglin Temple, and after discussing the issue of insentient beings preaching the Dharma with him, he gained some insight. Thereupon, he presented a verse expressing his understanding: 'The sound of the stream is the long, broad tongue; the colors of the mountains, are they not the pure body? The eighty-four thousand verses heard last night, how will I relate them to others in the future?' When Su Shi was demoted to Huangzhou, Zen Master Foyin resided at Guizong Temple on Mount Lu, and the two became friends beyond the mundane world. When Zen Master Foyin moved to Jinshan Temple, Su Shi was released from his post and served as an official in Hangzhou. Passing by Jinshan Temple, he happened to find Zen Master Foyin in his abbot's room. Su Shi went directly to visit him. Zen Master Foyin said, 'There is no seat here.' Su Shi said, 'I will temporarily borrow the abbot's Four Great Elements (earth, water, fire, and wind) as a Zen bed.' Zen Master Foyin said, 'I have a turning phrase. If you can answer it, I will do as you ask; if you hesitate, you must leave your jade belt.' Su Shi immediately placed the jade belt on the table. Zen Master Foyin said, 'The mountain monk's Four Great Elements are originally empty, and the Five Aggregates (form, feeling, perception, volition, and consciousness) are unreal. Where does the Inner Academician wish to sit?' Su Shi indeed hesitated. Zen Master Foyin called to his attendant, saying, 'Take the jade belt and keep it forever as a treasure of the temple.' Then he gave Su Shi a patched robe in return. Su Shi had a verse: 'My sick body can hardly bear the jade belt's weight, my dull roots still fall under the sharp arrow's point. Wanting to teach those begging and singing courtesans, I deliberately give them the old patched robe of Yunshan. This belt has seen countless people, like a post station, passing through me is also leisurely. The brocade robe and the scattered truth are well-matched, give it to the mad old Wanhui.' Su Shi's
子迨四歲不能行。及來杭。請辨才法師為迨落髮摩頂。數日即能行。公賦詩為謝。有云。師來為摩頂。起步趁奔鹿。紹聖間謫惠州。韶陽南華寺重辨。師請公書柳宗元所撰六祖碑。復題其後云。釋迦以文設教。其譯于中國。必記于儒之能言者然後傳遠。故大乘諸經至楞嚴則委曲精盡。勝妙獨出。以房融筆授故也。柳子厚南遷始究佛法。作曹溪南嶽諸碑。妙絕古今。南華今無石刻。重辨師謂。自唐以來頌述祖師者多矣。未有通亮如子厚者。蓋推本其言與孟子合。其可不使學者日見而常誦之。公在惠州。被命遷儋耳。南行之日攜阿彌陀佛一軸。人問其故。公曰此往生西方公據也。公于建中靖國元年七月卒于毗陵。時錢濟明侍旁曰。公平日學佛。此日如何。公曰此語亦不受。又徑山惟琳長老問疾云。固先生履踐至此。更須著力。公應聲曰。著力即差。語絕而逝(本集．統紀)。公母程氏卒。以簪珥遺物命工畫阿彌陀佛像追薦冥福。以偈贊曰。佛以大圓覺。充滿十方界。我以顛倒想。出沒生死中。云何以一念。得往生凈土。我造無始業。一念便有餘。既從一念生。還從一念滅。生滅滅盡處。則我與佛同。如投水海中。如風中鼓橐。雖有大聖智。亦不能分別。愿我先父母。及一切眾生。在處為西方。所遇皆極樂。人人無量壽。無
【現代漢語翻譯】 現代漢語譯本 蘇迨（蘇軾之弟）四歲時不能行走。等到來到杭州，請辨才法師為蘇迨剃髮摩頂，幾天後就能行走了。蘇迨作詩表示感謝，詩中有『師來為摩頂，起步趁奔鹿』的句子。紹聖年間（1094-1098）蘇軾被貶謫到惠州，韶陽南華寺的重辨法師請蘇軾書寫柳宗元所撰寫的六祖碑。蘇軾又在碑后題寫道：『釋迦牟尼用文字來設教，這些經典翻譯到中國，必定要由儒家能言善辯的人記錄下來，才能流傳久遠。所以大乘佛教的經典，到了《楞嚴經》就委婉精妙到了極致，殊勝美妙獨一無二，這是因為有房融筆錄的緣故。』柳宗元被貶到南方后才開始研究佛法，創作了曹溪、南嶽等碑文，文筆精妙絕倫，超越古今。南華寺現在沒有石刻了。重辨法師說：『自唐朝以來，頌揚祖師的人很多，但沒有像柳宗元這樣通透明白的。』大概是因為他推究根本，他的言論與孟子的思想相合。怎麼能不讓學者每天都看到並經常誦讀呢？蘇軾在惠州，接到命令要遷往儋耳。南行的時候，攜帶了一幅阿彌陀佛的畫像。有人問他原因，蘇軾說：『這是我往生西方的憑據。』建中靖國元年（1101）七月，蘇軾在毗陵去世。當時錢濟明在旁邊侍奉，問道：『您平日裡學佛，今天該如何呢？』蘇軾說：『這句話我也不接受。』徑山惟琳長老來探望病情，說：『蘇先生修行到這個地步，更要著力啊。』蘇軾應聲說：『著力就差了。』說完就去世了（出自《蘇軾文集》和《佛祖統紀》）。蘇軾的母親程氏去世后，蘇軾用母親的簪珥等遺物，命工匠畫阿彌陀佛像，追薦冥福，並作偈讚道：『佛以大圓覺，充滿十方界。我以顛倒想，出沒生死中。云何以一念，得往生凈土。我造無始業，一念便有餘。既從一念生，還從一念滅。生滅滅盡處，則我與佛同。如投水海中，如風中鼓橐。雖有大聖智，亦不能分別。愿我先父母，及一切眾生。在處為西方，所遇皆極樂。人人無量壽，無』
【English Translation】 English version Su Dai (Su Shi's younger brother) could not walk until he was four years old. When he came to Hangzhou, he asked the Dharma Master Biancai to shave his head and touch the crown of his head, and he could walk in a few days. Su Dai wrote a poem to express his gratitude, which included the sentence 'The master comes to touch the crown of my head, and I start walking like a running deer.' During the Shaosheng period (1094-1098), Su Shi was demoted to Huizhou. Chongbian, the Dharma Master of Nanhua Temple in Shaoyang, asked Su Shi to write Liu Zongyuan's inscription for the Sixth Patriarch's stele. Su Shi also wrote after the inscription: 'Sakyamuni established teachings through writing, and when these scriptures are translated into China, they must be recorded by Confucian scholars who are eloquent in order to be passed down far and wide. Therefore, the Mahayana Buddhist scriptures, when it comes to the Surangama Sutra, are extremely subtle and exquisite, uniquely outstanding, because it was recorded by Fang Rong.' Liu Zongyuan began to study Buddhism after being demoted to the south, and created inscriptions such as those for Caoxi and Nanyue, with exquisite writing surpassing the past and present. Nanhua Temple no longer has stone inscriptions. Dharma Master Chongbian said: 'Since the Tang Dynasty, there have been many people who praised the patriarchs, but none have been as clear and understanding as Liu Zongyuan.' This is probably because he delved into the root, and his words are in accordance with the thoughts of Mencius. How can scholars not be allowed to see and recite it every day? Su Shi was in Huizhou when he received the order to move to Dan'er. When traveling south, he carried a painting of Amitabha Buddha (Buddha of Infinite Light). Someone asked him the reason, and Su Shi said: 'This is my proof of rebirth in the Western Pure Land.' In the seventh month of the first year of Jianzhong Jingguo (1101), Su Shi passed away in Piling. At that time, Qian Jiming was serving beside him and asked: 'You usually study Buddhism, what should you do today?' Su Shi said: 'I do not accept this statement either.' Elder Weilin of Jingshan came to visit him and said: 'Mr. Su, you have cultivated to this point, you need to put in more effort.' Su Shi responded: 'Putting in effort is wrong.' He passed away after saying that (from The Complete Works of Su Shi and Buddhist Records). After Su Shi's mother, Lady Cheng, passed away, Su Shi used her hairpins and other relics to commission craftsmen to paint an image of Amitabha Buddha to pray for her happiness in the afterlife, and wrote a verse in praise: 'The Buddha with great perfect enlightenment, fills the ten directions. I with inverted thoughts, emerge and sink in the cycle of birth and death. How can I with one thought, be reborn in the Pure Land. I have created beginningless karma, one thought is more than enough. Since it arises from one thought, it also ceases from one thought. Where birth and death are extinguished, then I am the same as the Buddha. Like throwing water into the sea, like a bellows in the wind. Even with great saintly wisdom, one cannot distinguish it. May my late parents, and all sentient beings, be in the Western Pure Land wherever they are, and may all they encounter be ultimate bliss. May everyone have immeasurable life, no'
去亦無來。公書楞伽經后云。楞伽阿䟦多羅寶經。先佛所說微妙第一真實了義。故謂之佛語心品。達磨以付二祖曰。吾觀震旦所有經教。惟楞伽四卷可以印心。祖祖相授以為心法。如醫之難經。句句皆理字字皆法。後世達者神而明之。如槃走珠如珠走槃。無不可者。若出新意而棄舊學以為無用。非愚無知則狂而已。樂全先生張公安道。以廣大心得清凈覺。慶曆中嘗為滁州。至一僧舍偶見此經。恍如舊物。手跡宛然。悲喜太息。從是悟入。軾游于公之門三十年矣。公以為可教者。乃授此經。且以錢三十萬使印施於江淮間。而金山長老佛印大師了元曰。印施有盡。若書而刻之則無盡。軾乃為書而刻之(經后)。
蘇轍
轍。字子由。號欒城先生。又號東軒長老。元祐初起為中書舍人翰林學士門下侍郎。嘗謁上藍順禪師咨以心法。順示楞嚴經中畜鼻因緣有省。呈偈曰。中年聞道覺前非。邂逅相逢老順師。畜鼻竟參真面目。掉頭不受別鉗錘。枯藤破衲師何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。佛印住金山。子由謁見。先以偈獻曰。粗沙施佛佛欣受。怪石供僧僧不嫌。空手遠來還要否。更無一物可增添。師答曰。空手持來放下難。三賢十聖聚頭看。此般供養能歆享。木馬泥牛亦喜歡。子由撰廬山
【現代漢語翻譯】 現代漢語譯本： 『去亦無來』。蘇軾在書寫《楞伽經》后寫道：《楞伽阿跋多羅寶經》（Lèngqié ābōduōluó bǎojīng，梵文音譯，意為『入楞伽經』）。是過去諸佛所說的微妙第一真實了義之法。所以稱之為『佛語心品』。達摩祖師用它來傳付給二祖慧可，說：『我觀察震旦（Zhèndàn，古代印度對中國的稱謂）所有的經教，只有《楞伽經》四卷可以印證心性。』祖師們代代相傳，把它作為心法，就像醫書中的《難經》一樣，句句都是真理，字字都是法則。後世通達的人，能夠神奇地領悟它，就像盤中的珠子，珠子在盤中滾動一樣，無所不能。如果創造新的見解而拋棄舊的學說，認為舊學沒有用處，不是愚蠢無知就是狂妄自大。樂全先生張公安道，以廣大的心得到清凈的覺悟。慶曆（Qìnglì，宋仁宗年號，1041-1048年）年間，他曾經擔任滁州的地方官，到一座僧寺，偶然見到這部經，感覺好像是舊物一樣，手跡宛然如在眼前，悲喜交加，感慨嘆息。從此悟入經義。蘇軾在張公安道門下學習了三十年。張公安道認為蘇軾是可以教導的人，於是把這部經傳授給他，並且拿出三十萬錢，讓蘇軾在江淮一帶印施此經。而金山寺長老佛印了元大師說：『印施有盡時，如果書寫並雕刻它，則功德無盡。』於是蘇軾就書寫並雕刻了這部經（在經文之後）。
蘇轍
蘇轍，字子由，號欒城先生，又號東軒長老。元祐（Yuányòu，宋哲宗年號，1086-1094年）初年被起用為中書舍人、翰林學士、門下侍郎。曾經拜訪上藍順禪師，向他請教心法。順禪師用《楞嚴經》中『畜鼻因緣』的典故來開示他，蘇轍因此有所領悟。呈上偈語說：『中年聞道覺前非，邂逅相逢老順師。畜鼻竟參真面目，掉頭不受別鉗錘。枯藤破衲師何事，白酒青鹽我是誰。慚愧東軒殘月上，一杯甘露滑如飴。』佛印住在金山寺，子由前去拜見，先用偈語獻上：『粗沙施佛佛欣受，怪石供僧僧不嫌。空手遠來還要否，更無一物可增添。』佛印回答說：『空手持來放下難，三賢十聖聚頭看。此般供養能歆享，木馬泥牛亦喜歡。』子由撰寫廬山
【English Translation】 English version: 'Going is also without coming.' Su Shi wrote after copying the Laṅkāvatāra Sūtra (Lèngqié ābōduōluó bǎojīng, Sanskrit transliteration, meaning 'Descent into Lanka Sutra'): 'The Laṅkāvatāra Sūtra is the subtle, supreme, and truly definitive teaching spoken by the Buddhas of the past. Therefore, it is called the 'Mind-Essence Chapter of the Buddha's Words.' Bodhidharma used it to transmit to the Second Patriarch Huike, saying: 'I have observed all the scriptures and teachings in China (Zhèndàn, ancient Indian term for China), and only the four volumes of the Laṅkāvatāra Sūtra can verify the mind-nature.' The patriarchs transmitted it from generation to generation, regarding it as the mind-method, just like the Nanjing (Classic of Difficult Issues) in medical books, every sentence is truth, and every word is law. Later generations who understand it can magically comprehend it, like a pearl rolling in a tray, or a tray rolling with a pearl, there is nothing that cannot be done. If one creates new ideas and abandons old learning, thinking that old learning is useless, one is either ignorant or arrogant. Mr. Lequan Zhang An'dao attained pure enlightenment with a vast mind. During the Qingli (Qìnglì, reign of Emperor Renzong of Song, 1041-1048) era, he once served as a local official in Chuzhou. He went to a monastery and accidentally saw this sutra, feeling as if it were an old object, the handwriting was vividly before his eyes, filled with sorrow and joy, and sighed with emotion. From then on, he understood the meaning of the sutra. Su Shi studied under Zhang An'dao for thirty years. Zhang An'dao considered Su Shi to be someone who could be taught, so he passed this sutra on to him, and took out 300,000 coins to have Su Shi print and distribute this sutra in the Jianghuai area. And Zen Master Foyin Liaoyuan, the abbot of Jinshan Temple, said: 'Printing and distributing has an end, but if you write and engrave it, the merit will be endless.' So Su Shi wrote and engraved this sutra (after the sutra text).'
Su Zhe
Su Zhe, courtesy name Ziyou, also known as Mr. Luancheng and Elder Dongxuan. In the early Yuanyou (Yuányòu, reign of Emperor Zhezong of Song, 1086-1094) period, he was appointed as a drafter in the Chancellery, Academician of the Hanlin Academy, and Vice Director of the Department of State Affairs. He once visited Zen Master Shun of Shanglan Temple to inquire about the mind-method. Zen Master Shun used the story of 'raising the nose' from the Śūraṅgama Sūtra to enlighten him, and Su Zhe gained some understanding from it. He presented a verse saying: 'In middle age, I heard the Way and realized my past mistakes, I met the old Master Shun by chance. Raising the nose, I finally saw my true face, I turned my head and refused other tongs and hammers. What is the master doing with a withered vine and a torn robe? Who am I with white wine and green salt? Ashamed, the waning moon rises over Dongxuan, a cup of nectar is as smooth as honey.' Foyin lived in Jinshan Temple, and Ziyou went to visit him, first presenting a verse: 'Rough sand offered to the Buddha, the Buddha gladly accepts, Strange stones offered to the monks, the monks do not dislike. Coming empty-handed from afar, is it still needed? There is nothing more to add.' The master replied: 'It is difficult to put down what is brought empty-handed, The three sages and ten saints gather to watch. This kind of offering can be enjoyed, Wooden horses and clay cows also like it.' Ziyou wrote Lushan
棲賢僧堂記。略曰。棲賢據山之上游。右倚石壁。左俯流泉。石壁之趾僧堂在焉。長老智遷以六十年瓦敗木朽。其徒慧遷力而新之。求道者來得飲食宴處之樂而無外擾。皆二遷之力而不懈也。夫士居塵垢之中。紛紜之變。日遘於前而中心未始忘道。而況深山之崖。野水之垠。有堂以居。有食以飽。是非寵辱不接於心耳。而忽焉不省也。何哉。孔子曰。朝聞道夕死可矣。今夫驅騖乎世故而不聞大道。雖勞沒齒。吾知其無以死也。茍一日聞道。雖則死無餘事矣。又撰三教論曰。易曰。形而上者謂之道。形而下者謂之器。自五帝三王以形器治天下。道之以禮樂。齊之以刑政。道行於其間而民莫知也。老子體道而不嬰於物。孔子至以龍比之。東漢以來佛法始入中國。其道與老子相出入。皆易所謂形而上者。而漢之士大夫不能明也。魏晉以後略知之矣。好之䔍者則欲施之於世。疾之深者則欲絕之於世。二者皆非也。佛老之道與吾道同而欲絕之。佛老之教與吾教異而欲行之。皆失之矣。姚秦興區區一隅。招延緇素譯經談妙。至者數千人。而姚氏之亡曾不旋踵。梁武江南佛事。前世所未嘗見。至捨身為奴隸。父子皆陷於侯景。議者觀秦梁之敗。則以佛法不足賴矣。後魏太武深信崔浩。浩不信佛。勸帝斥去僧徒毀經壞寺。既滅佛法。而
【現代漢語翻譯】 現代漢語譯本： 《棲賢僧堂記》略述：棲賢寺位於山的上游，右邊靠著石壁，左邊俯瞰流動的泉水。石壁的腳下就是僧堂所在。長老智遷認為僧堂已經有六十年了，瓦片破敗，木頭朽爛，他的弟子慧遷盡力修繕一新。求道的人來到這裡，可以得到飲食安歇的快樂，而沒有外界的干擾，這都是智遷和慧遷兩位長老的功勞，他們不懈努力。那些身處塵世中的人，各種紛繁的變化每天都在眼前發生，但內心卻始終沒有忘記道。更何況是在深山的山崖邊，荒野水邊，有僧堂可以居住，有食物可以飽腹，世俗的是非榮辱不能擾亂他們的心神，如果還不能覺悟，那又是為什麼呢？孔子說：『早上明白了道，晚上死去都可以了。』現在那些奔波於世俗事務而不聞大道的人，即使辛勞一輩子，我知道他們也無法真正地死去（指精神上的解脫）。如果有一天明白了道，即使死去也沒有什麼遺憾了。 他又撰寫了《三教論》，其中說：《易經》說：『形而上者叫做道，形而下者叫做器。』自五帝三王（約公元前26世紀-公元前21世紀）以來，用有形的器物治理天下，用禮樂來引導，用刑罰政令來規範。道在其中執行，但百姓卻不知道。老子體會道而不受外物的束縛，孔子甚至用龍來比喻他。東漢（25年-220年）以來，佛法開始傳入中國，它的道理與老子的思想相近，都是《易經》所說的形而上的道。但漢朝的士大夫卻不能明白。魏晉（220年-420年）以後，人們才略微瞭解了一些。喜歡它的人就想把它應用於世事，極度厭惡它的人就想把它從世上剷除。這兩種做法都是不對的。佛老之道與我們的道相同卻想要剷除它，佛老的教義與我們的教義不同卻想要推行它，這都是錯誤的。姚秦（384年-417年）佔據著偏遠的一角，招攬僧人和居士翻譯佛經，談論精妙的佛理，來的人有數千人，但姚秦的滅亡卻很快就到來了。梁武帝（502年-549年）在江南大興佛事，是前代所沒有見過的，甚至捨身出家為奴隸，結果父子都陷於侯景之亂。議論的人看到姚秦和梁朝的失敗，就認為佛法不值得依賴。後魏太武帝（424年-452年）深信崔浩，崔浩不信佛，勸說皇帝驅逐僧侶，毀壞佛經和寺廟。滅佛之後，而 English version: A brief account of 'Record of Qixian Monastery Hall': Qixian Monastery is located upstream of the mountain, leaning against a stone wall on the right and overlooking a flowing spring on the left. At the foot of the stone wall lies the monks' hall. Elder Zhigian believed that the hall was sixty years old, with broken tiles and decayed wood, so his disciple Huigian made every effort to renovate it. Those who seek the Dao come here and can enjoy the pleasure of food and rest without external disturbances, all thanks to the efforts of the two elders, Zhigian and Huigian, who worked tirelessly. Those who live in the midst of the dust of the world, with all kinds of complicated changes happening before their eyes every day, but their hearts have never forgotten the Dao. Moreover, in the cliffs of the deep mountains, by the edge of the wild waters, there is a hall to live in, and food to fill their bellies, worldly right and wrong, honor and disgrace cannot disturb their minds, if they still cannot awaken, then what is the reason? Confucius said, 'If I hear the Dao in the morning, I can die in the evening.' Now those who rush about in worldly affairs without hearing the Great Dao, even if they work hard all their lives, I know that they cannot truly die (referring to spiritual liberation). If one day they understand the Dao, even if they die, there will be no regrets. He also wrote 'Treatise on the Three Teachings', in which he said: 'The Book of Changes says: 'That which is above form is called the Dao, and that which is below form is called the instrument.' Since the Five Emperors and Three Kings (c. 26th-21st centuries BC), they have governed the world with tangible instruments, guided it with rites and music, and regulated it with punishments and decrees. The Dao operates within it, but the people do not know it. Laozi embodies the Dao and is not bound by external things, Confucius even compared him to a dragon. Since the Eastern Han Dynasty (25-220 AD), Buddhism began to enter China, its principles are similar to Laozi's thought, both are the metaphysical Dao mentioned in the Book of Changes. But the scholar-officials of the Han Dynasty could not understand it. After the Wei and Jin Dynasties (220-420 AD), people understood it a little. Those who like it want to apply it to worldly affairs, and those who hate it deeply want to eradicate it from the world. Both of these approaches are wrong. The Dao of Buddhism and Taoism is the same as our Dao, but we want to eradicate it; the teachings of Buddhism and Taoism are different from our teachings, but we want to promote it, both are wrong. Yao Qin (384-417 AD) occupied a remote corner, recruiting monks and laymen to translate Buddhist scriptures and discuss subtle Buddhist principles, thousands of people came, but the demise of Yao Qin came quickly. Emperor Wu of Liang (502-549 AD) vigorously promoted Buddhist affairs in Jiangnan, which had never been seen in previous generations, even giving up his body to become a slave, and as a result, father and son were trapped in the Hou Jing Rebellion. Those who discussed the failure of Yao Qin and Liang believed that Buddhism was not worth relying on. Emperor Taiwu of the Later Wei (424-452 AD) deeply believed in Cui Hao, Cui Hao did not believe in Buddhism, and persuaded the emperor to expel monks and destroy Buddhist scriptures and temples. After destroying Buddhism, and
【English Translation】 English version: "Qixian Monastery Hall Record" briefly states: Qixian is located upstream of the mountain, leaning against a stone wall on the right and overlooking a flowing spring on the left. At the foot of the stone wall is the monks' hall. Elder Zhigian believed that the monks' hall had been there for sixty years, with broken tiles and decayed wood. His disciple Huigian made every effort to renovate it. Those who seek the Dao can come here and enjoy the pleasure of food and rest without external disturbances. This is all thanks to the efforts of the two elders, Zhigian and Huigian, who worked tirelessly. Those who live in the dust of the world, with all kinds of complicated changes happening before their eyes every day, but their hearts have never forgotten the Dao. Moreover, in the cliffs of the deep mountains, by the edge of the wild waters, there is a hall to live in and food to fill their bellies. Worldly right and wrong, honor and disgrace cannot disturb their minds. If they still cannot awaken, then what is the reason? Confucius said: 'If I hear the Dao in the morning, I can die in the evening.' Now, those who rush about in worldly affairs without hearing the Great Dao, even if they work hard all their lives, I know that they cannot truly die (referring to spiritual liberation). If one day they understand the Dao, even if they die, there will be no regrets. He also wrote "Treatise on the Three Teachings," in which he said: "The Book of Changes says: 'That which is above form is called the Dao, and that which is below form is called the instrument.' Since the Five Emperors and Three Kings (c. 26th-21st centuries BC), they have governed the world with tangible instruments, guided it with rites and music, and regulated it with punishments and decrees. The Dao operates within it, but the people do not know it. Laozi embodies the Dao and is not bound by external things. Confucius even compared him to a dragon. Since the Eastern Han Dynasty (25-220 AD), Buddhism began to enter China. Its principles are similar to Laozi's thought, both are the metaphysical Dao mentioned in the Book of Changes. But the scholar-officials of the Han Dynasty could not understand it. After the Wei and Jin Dynasties (220-420 AD), people understood it a little. Those who like it want to apply it to worldly affairs, and those who hate it deeply want to eradicate it from the world. Both of these approaches are wrong. The Dao of Buddhism and Taoism is the same as our Dao, but we want to eradicate it; the teachings of Buddhism and Taoism are different from our teachings, but we want to promote it. Both are wrong. Yao Qin (384-417 AD) occupied a remote corner, recruiting monks and laymen to translate Buddhist scriptures and discuss subtle Buddhist principles. Thousands of people came, but the demise of Yao Qin came quickly. Emperor Wu of Liang (502-549 AD) vigorously promoted Buddhist affairs in Jiangnan, which had never been seen in previous generations. He even gave up his body to become a slave, and as a result, father and son were trapped in the Hou Jing Rebellion. Those who discussed the failure of Yao Qin and Liang believed that Buddhism was not worth relying on. Emperor Taiwu of the Later Wei (424-452 AD) deeply believed in Cui Hao, who did not believe in Buddhism, and persuaded the emperor to expel monks and destroy Buddhist scriptures and temples. After destroying Buddhism, and
浩亦以非罪赤族。唐武宗求長生。狥道士之私。夷佛滅僧。不期年而以丹毒遽崩。議者觀魏唐之禍。則以佛法為不可忤矣。二者皆見其一偏耳。佛老之道非一人私說也。自有天地而有此道矣。古之君子以之治氣養心。其高不可嬰。其潔不可溷。天地神人皆將望而敬之。聖人所以不疾而速。不行而至。用此道也。道之於物。無所不在。而尚可非乎。誠以形器治天下。道之以禮樂。齊之以刑政。道行於其間而民不知。萬物並育而不相害。道並行而不相悖。泯然不見其際而天下化。不亦周孔之遺意也哉(本集傳燈)。
楊杰
杰。字次公。無為人也。號無為子。官至尚書主客郎中提點兩浙刑獄事。嘗歷參諸名宿。晚從天衣懷禪師游。懷每引龐居士機語令妍究深造。后奉祠泰山。一日聞雞鳴。睹日如盤涌。忽大悟。杰以凈土之道為自信。繪丈六阿彌陀佛隨身觀念。壽終之時感佛來迎。端坐而化。嘗為褒禪師慧空禪院輪藏記。略曰。法界本無眾生。眾生緣乎妄見。如來本無言教。言教為乎有情。妄見者眾生之病。言教者如來之藥。以藥治病則病無不治。以言覺妄則妄無不覺。此如來不得已而言。賢知不得已而述也。故阿難陀集而為經。優波羅結而為律。諸菩薩衍而為論。經律論雖分乎三藏。戒定慧蓋本乎一心。藏以
【現代漢語翻譯】 現代漢語譯本： 李浩也因為並非罪過而被誅滅全族。唐武宗（840-846）追求長生不老，聽通道士的私下進言，摧毀佛寺，迫害僧人。不到一年就因為服用丹藥中毒而突然駕崩。議論的人觀察魏朝和唐朝的禍患，就認為佛法是不可冒犯的。這兩種看法都只看到了一方面。佛和老的道理不是哪一個人私自的說法，自從有了天地就有了這種道理。古代的君子用它來調理氣息，涵養心性，它的高深不可侵犯，它的純潔不可玷污，天地神人都將仰望而尊敬它。聖人之所以不快而快，不行而至，就是因為運用了這個道理。道對於萬物，無所不在，難道還可以否定它嗎？如果用刑法來治理天下，用禮樂來引導百姓，用刑罰政令來使百姓整齊劃一，道就在這其中執行，而百姓卻不知道。萬物一同生長而不互相妨害，道並行而不互相違背，完全看不到它們的界限，而天下就得到了教化。這不也是周公和孔子的遺願嗎？（出自《本集傳燈》）。
楊杰
楊杰，字次公，是無為人。號無為子。官至尚書主客郎中，提點兩浙刑獄事。曾經拜訪過許多名僧大德，晚年跟隨天衣懷禪師遊學。懷禪師常常引用龐居士的機鋒話語，讓他深入研究。後來在泰山奉祠，一天聽到雞鳴，看到太陽像盤子一樣涌出，忽然大悟。楊杰以凈土法門作為自己的信仰，繪製了丈六高的阿彌陀佛像，隨身觀想。臨終的時候，感應到佛來迎接，端坐而化。曾經為褒禪山慧空禪院的輪藏寫過一篇記，大略是說：法界本來沒有眾生，眾生是由於虛妄的見解而產生的。如來本來沒有言教，言教是爲了有情眾生而設立的。虛妄的見解是眾生的病，言教是如來的藥。用藥來治病，就沒有治不好的病；用言教來覺悟虛妄，就沒有不能覺悟的虛妄。這是如來不得已才說的，賢人和智者不得已才記述的。所以阿難陀收集整理成為經，優波離結整合為律，諸位菩薩闡述發揮成為論。經、律、論雖然分為三藏，戒、定、慧實際上都本於一心。三藏用來
【English Translation】 English version: Li Hao was also executed along with his entire clan for a crime he did not commit. Emperor Wuzong of Tang (840-846) sought immortality, heeding the private advice of Taoist priests, destroying Buddhist temples, and persecuting monks. In less than a year, he suddenly died from poisoning due to ingesting elixirs. Those who discussed the disasters of the Wei and Tang dynasties concluded that Buddhism was not to be offended. Both of these views only saw one side of the matter. The doctrines of Buddhism and Taoism are not the private sayings of one person; since the existence of heaven and earth, these doctrines have existed. Ancient gentlemen used them to regulate their qi (vital energy) and cultivate their minds. Their height cannot be reached, and their purity cannot be defiled. Heaven, earth, gods, and men will all look up to them with reverence. The reason why sages are quick without haste and arrive without traveling is because they employ this doctrine. The Dao (the Way) is present in all things, so how can it be denied? If one governs the world with forms and instruments, guides the people with rituals and music, and aligns them with laws and policies, the Dao operates within this, yet the people are unaware. All things grow together without harming each other, and the Dao operates in parallel without contradicting itself. Its boundaries are imperceptible, and the world is transformed. Is this not the legacy of the Duke of Zhou and Confucius? (From Benji Chuandeng).
Yang Jie
Yang Jie, styled Cigong, was a native of Wuwei. He was known as Wuweizi. He served as a Secretary of the Ministry of Rites and as a Judicial Intendant of Liangzhe. He visited many famous monks and virtuous individuals, and in his later years, he studied with Chan Master Tianyi Huai. Huai often used the gongan (koan) sayings of Layman Pang, urging him to study deeply. Later, while performing sacrifices at Mount Tai, one day he heard a rooster crow and saw the sun rise like a disc, and he suddenly attained great enlightenment. Yang Jie took the Pure Land path as his own belief, painting a sixteen-foot-tall image of Amitabha Buddha for constant contemplation. At the time of his death, he sensed the Buddha coming to greet him, and he passed away peacefully in a seated posture. He once wrote a record for the revolving sutra cabinet of Huikong Chan Monastery on Mount Baochan, which roughly said: 'The Dharma realm originally has no sentient beings; sentient beings arise from deluded views. The Tathagata (如來，another name for Buddha) originally has no verbal teachings; verbal teachings are established for sentient beings. Deluded views are the sickness of sentient beings, and verbal teachings are the medicine of the Tathagata. Using medicine to cure sickness, there is no sickness that cannot be cured; using verbal teachings to awaken from delusion, there is no delusion that cannot be awakened. This is why the Tathagata speaks out of necessity, and the wise and knowledgeable record out of necessity. Therefore, Ananda compiled and organized them into sutras, Upali compiled them into the Vinaya (律，rules of monastic discipline), and the Bodhisattvas elaborated and developed them into treatises. Although the Sutras, Vinaya, and Treatises are divided into the Three Baskets (三藏，Tripiṭaka), the Precepts (戒，Śīla), Concentration (定，Samādhi), and Wisdom (慧，Prajñā) are all based on one mind. The Three Baskets are used to
示其涵容。心不可以凝滯。是以雙林大士接物隨機因權表實。聚言教而為藏。載寶藏而為輪。以教依輪則教流而無礙。以輪顯教則輪運而無窮。使披其教者理悟變通。見其輪者必不退轉。然後優遊性海。解脫忘筌。無一物不轉法輪。無一塵不歸華藏。非有深智者其孰能與此哉。天臺十疑論略曰。愛不重不生娑婆。念不一不生極樂。娑婆穢土也。極樂凈土也。娑婆之壽有量。彼土之壽則無量。娑婆備諸苦。彼土則安樂無苦。娑婆隨業輪轉生死。彼土一往則永證無生法忍。其凈穢壽量苦樂生死如是差別。而眾生乃冥然不知。可不哀哉。又曰。夫彌陀光明遍照法界。唸佛眾生攝取不捨。聖凡一體機感相應。諸佛心內眾生塵塵極樂。眾生心中凈土唸唸彌陀(本集)。
文同
同。字與可。東川梓潼人。少以文學知名。墨竹精妙。嘗守洋湖二州。元豐三年八月沐浴冠帶正坐而化。同館崔公度聞之驚。謂人曰。昨別與可於州南。與可曰明日復來乎。予再往。與可徐曰。經言人不妄語者。舌覆面上。與可即吐舌引至眉上三疊之。公度大駭。今聞其亡。又異信得道人也(東都事略)。
朱壽昌
壽昌。字康叔。七歲不知母所在。及長棄官。刺血書金剛經。行四方求之。五十年入秦。得母于同州。年已七十。士
【現代漢語翻譯】 現代漢語譯本： 展示其中的內涵。心不可以停滯。因此雙林大士（釋迦牟尼佛）接引眾生隨機應變，因權宜之計而彰顯真實。聚集言教而成藏經，承載寶藏而成法輪。以教義依附法輪，則教法流傳而無阻礙；以法輪彰顯教義，則法輪運轉而無窮盡。使領悟其教義者在理上明白變通，見到法輪者必定不退轉。然後優遊于自性之海，解脫而忘卻捕魚的筌（比喻達到目的后就應忘掉的工具）。沒有一物不運轉法輪，沒有一塵不歸於華藏世界。沒有深邃智慧的人，誰能參與其中呢？ 天臺十疑論略說：『愛不深重，就不會生於娑婆世界（指我們所處的世界，充滿痛苦）；唸佛不專一，就不會生於極樂世界（阿彌陀佛的凈土）。』娑婆是污穢的國土，極樂是清凈的國土。娑婆的壽命有限量，彼土的壽命則無量。娑婆具備各種苦難，彼土則安樂沒有痛苦。娑婆隨著業力輪轉生死，彼土一旦往生則永遠證得無生法忍（對事物不生不滅的深刻理解）。其清凈與污穢、壽命長短、苦與樂、生死輪迴如此差別，而眾生卻茫然不知，豈不可悲啊。 又說：『阿彌陀佛（西方極樂世界的教主）的光明遍照法界，唸佛的眾生被攝取而不捨棄。聖人與凡人融為一體，機緣與感應相互相應。諸佛心中，眾生如塵埃般眾多，皆可往生極樂；眾生心中，清凈的凈土，唸唸不離阿彌陀佛（本集）。』 文同 文同，字與可，東川梓潼人。年少時就以文學聞名，擅長墨竹畫。曾任洋州、湖州二州的知州。元豐三年（1080年）八月，沐浴更衣，戴好帽子，端坐而逝。同館的崔公度聽到后非常驚訝，對人說：『昨天在州南與與可告別，與可說：『明天還會再來嗎？』我再次前往，與可慢慢地說：『經書上說人不妄語，舌頭可以覆蓋到臉上。』與可隨即吐出舌頭，拉到眉毛上，疊了三層。』公度非常驚駭。現在聽說他去世了，更加相信他是得道之人（東都事略）。 朱壽昌 朱壽昌，字康叔。七歲時不知道母親在哪裡。長大后辭官，刺血書寫《金剛經》，四處尋找母親。五十年後進入秦地，在同州找到了母親，當時母親已經七十歲了。士
【English Translation】 English version: Showing its inherent capacity. The mind should not be stagnant. Therefore, the Great Master of Shuanglin (Sakyamuni Buddha) adapts to beings according to circumstances, manifesting reality through expedient means. He gathers verbal teachings to form the Tripitaka (collection of Buddhist scriptures), and carries the treasure within to form the Dharma wheel. When the teachings rely on the wheel, the Dharma flows unhindered. When the wheel reveals the teachings, the wheel turns endlessly. It enables those who embrace the teachings to understand and adapt in principle, and those who see the wheel will never regress. Then, they leisurely roam the sea of self-nature, liberate themselves, and forget the fish trap (metaphor for tools that should be forgotten after achieving their purpose). There is nothing that does not turn the Dharma wheel, and no dust that does not return to the Avatamsaka (Huazang) world. Who, without profound wisdom, can participate in this? The 'Ten Doubts on Pure Land' by Tiantai (a Buddhist school) briefly states: 'Without deep love, one will not be born in the Saha world (the world we live in, full of suffering); without single-minded mindfulness of the Buddha, one will not be born in the Pure Land (Amitabha Buddha's pure land).' Saha is a defiled land, while the Pure Land is a pure land. The lifespan in Saha is limited, while the lifespan in that land is immeasurable. Saha is filled with all kinds of suffering, while that land is peaceful and without suffering. Saha revolves in samsara (cycle of birth and death) according to karma, while once born in that land, one will forever attain the non-origination forbearance (deep understanding of the non-arising and non-ceasing nature of things). The differences in purity and defilement, lifespan, suffering and happiness, and samsara are so vast, yet sentient beings are ignorant of them. How lamentable! It also says: 'The light of Amitabha Buddha (the lord of the Western Pure Land) shines throughout the Dharma realm, embracing and never abandoning sentient beings who are mindful of the Buddha. Saints and ordinary beings become one, and opportunities and responses correspond to each other. In the hearts of all Buddhas, sentient beings are as numerous as dust, all capable of being born in the Pure Land; in the hearts of sentient beings, the pure Pure Land is always mindful of Amitabha Buddha (this collection).' Wen Tong Wen Tong, also known as Yu Ke, was from Zitong in Dongchuan. He was known for his literary talent from a young age and excelled in ink bamboo paintings. He once served as the governor of Yangzhou and Huzhou. In the eighth month of the third year of Yuanfeng (1080), he bathed, changed clothes, put on his hat, and passed away while sitting upright. Cui Gongdu, who worked with him, was very surprised when he heard about it and said to people: 'Yesterday I said goodbye to Yu Ke in the south of the state, and Yu Ke said, 'Will you come again tomorrow?' I went again, and Yu Ke slowly said, 'The scriptures say that a person who does not lie can cover his face with his tongue.' Yu Ke then stuck out his tongue, pulled it up to his eyebrows, and folded it three times.' Gongdu was very shocked. Now that I hear of his death, I am even more convinced that he was an enlightened person (Dongdu Sh략). Zhu Shouchang Zhu Shouchang, also known as Kangshu. At the age of seven, he did not know where his mother was. When he grew up, he resigned from his official position, pricked his finger to write the Diamond Sutra in blood, and searched for his mother everywhere. Fifty years later, he entered the Qin region and found his mother in Tongzhou, who was already seventy years old. Scholar
大夫多歌詩美之。蘇軾為序。
張伯端
伯端。一名用成。字平叔。天臺人。少傳混元之道。龍圖陸詵守成都。伯端往依之。遇異人授金丹火候之訣。道成。著悟真篇傳於世。嚐遍參禪門大有省發。後讀雪窬祖英集。頓明心地。作歌偈以申其旨。且曰。獨脩金丹而不悟佛理者。即同楞嚴十仙人諸趣之報。未幾趺坐而化。煉其蛻。得舍利千百。紺碧色。既而歿后復有見之者(統紀)。
胡宿
宿。字武平。當州晉陵人。仁宗朝在翰林十年。位至樞副。謚文恭。治平三年由樞使出鎮杭州。頻謁凈覺岳法師諮詢妙道。執弟子禮。嘗撰武林山天竺寺記。略曰。粵若能仁出現圓教。流通觀音機緣。密契于中土。善財參禮遍歷于南方。曹溪傳於一心。天臺宗於三觀。度門迭啟。叢林相望。異香栴檀居多於此岸。大乘氣象兼茂於他邦。豈非離之明。巽之聰。性為般若。尤鐘于東南者乎。天竺寺者。餘杭之勝剎也。飛來峰者。武林之奇巘也。晉有梵僧慧理。指此山乃靈鷲之小嶺耳。不知何年飛來至此。掛錫置院。初曰翻經。隋開皇中法師真觀增廣之。改為天竺寺。唐末盜起寺焚。吳越王镠建五百羅漢院。宋賜名曰靈山祥符。中州人請大士遵式領其眾。演天臺教觀。天禧初文穆王冀公臨州。為奏復舊額(云云)
【現代漢語翻譯】 現代漢語譯本：大夫們譜寫了許多歌頌他的詩篇，蘇軾為之作序。
張伯端
張伯端，又名用成，字平叔，天臺人。年少時就傳習混元之道。龍圖閣直學士陸詵任成都知府時，張伯端前去依附他，遇到一位異人傳授金丹火候的秘訣。道成之後，著《悟真篇》流傳於世。他曾廣泛參訪禪門，頗有領悟和啓發，後來讀了雪竇祖英的文集，頓時明白了心地。於是作歌偈來闡述他的旨意，並且說：『只脩金丹而不領悟佛理的人，就如同《楞嚴經》中的十仙人一樣，終究會墮入諸趣的報應。』不久之後，他便跏趺坐化。焚燒他的遺蛻，得到舍利子成千上萬顆，呈紺碧色。後來，他去世后還有人見到他（出自《統紀》）。
胡宿
胡宿，字武平，當塗（今安徽當塗）晉陵人。仁宗（趙禎）朝在翰林院任職十年，官位至樞密副使，謚號文恭。治平三年（1066年），由樞密使出鎮杭州。他多次拜謁凈覺寺的岳法師，請教精妙的佛法，並以弟子之禮相待。曾撰寫《武林山天竺寺記》，其中略述道：『追溯能仁（釋迦牟尼）出現，圓滿的教法得以流傳，觀音菩薩的機緣與中土暗合，善財童子參訪遍歷南方諸國。曹溪（慧能）傳授一心之法，天臺宗闡揚三觀之理，度化眾生的法門交替開啟，寺廟叢林遙相呼應。珍貴的栴檀異香多生長於此地，大乘佛教的氣象兼具他國的繁盛。這難道不是因為離卦的明智，巽卦的聰慧，以及般若智慧的本性，特別鍾情于東南地區嗎？天竺寺，是餘杭的著名寺廟。飛來峰，是武林山的奇特山峰。晉代有位梵僧慧理，指著這座山說這是靈鷲山的小山峰罷了，不知是哪年飛來此地。於是掛錫安居，建立寺院，最初叫做翻經院。隋朝開皇年間，法師真觀擴建了它，改名為天竺寺。唐朝末年，盜賊作亂，寺廟被焚燬。吳越王錢镠建造了五百羅漢院。宋朝賜名靈山祥符寺。中州人請大士遵式帶領僧眾，演說天臺宗的教觀。天禧初年，文穆王張冀任杭州知州，上奏朝廷恢復了舊名（此處省略）。』
【English Translation】 English version: The officials composed many poems praising him, and Su Shi wrote a preface for them.
Zhang Boduan
Zhang Boduan, also known as Yongcheng, courtesy name Pingshu, was a native of Tiantai. In his youth, he learned the Dao of Hunyuan. When Lu Shen, the Academician of the Dragon Diagram Pavilion, was the prefect of Chengdu, Zhang Boduan went to rely on him. He encountered a strange man who授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授授金丹火候的秘訣。 After achieving enlightenment, he wrote 'Wuzhen Pian' (Essays on Awakening to Reality), which was passed down to the world. He extensively visited the Chan (Zen) school and had great insights and inspirations. Later, after reading the collection of Xuedou Zuying, he suddenly understood the mind-ground. He composed songs and verses to express his meaning, and said: 'Those who only cultivate the golden elixir without understanding the Buddhist principles are like the ten immortals in the Shurangama Sutra, and will eventually fall into the retribution of the various realms.' Not long after, he sat in the lotus position and passed away. Cremating his remains, he obtained thousands of sariras (relics), which were dark blue in color. Later, after his death, some people still saw him (from 'Tongji').
Hu Su
Hu Su, courtesy name Wuping, was a native of Jinling in Dangtu (present-day Dangtu, Anhui). During the reign of Emperor Renzong (Zhao Zhen) of the Song Dynasty, he served in the Hanlin Academy for ten years, and his official position reached Deputy Chief of the Privy Council. He was posthumously honored as Wengong. In the third year of Zhiping (1066 AD), he was dispatched from the Privy Council to govern Hangzhou. He frequently visited the Dharma Master Yue of Jingjue Temple to consult about the profound Dharma, and treated him with the respect due to a disciple. He once wrote 'A Record of Tianzhu Temple on Mount Wulin', which briefly stated: 'Tracing back to the appearance of Sakyamuni, the perfect teachings were spread, and the opportunity of Avalokitesvara (Guanyin) secretly corresponded with the Central Land. Sudhana (Shancai) visited and traveled throughout the southern countries. Caoxi (Huineng) transmitted the Dharma of the One Mind, and the Tiantai school expounded the principles of the Threefold Contemplation. The gates of deliverance were opened alternately, and the monasteries echoed each other. Precious sandalwood incense mostly grows in this land, and the atmosphere of Mahayana Buddhism is also flourishing in other countries. Is this not because the wisdom of the Li trigram, the intelligence of the Xun trigram, and the nature of Prajna wisdom are especially fond of the southeastern region? Tianzhu Temple is a famous temple in Yuhang. Feilai Peak is a unique peak on Mount Wulin. In the Jin Dynasty, the Indian monk Huili pointed to this mountain and said that it was just a small peak of Mount Grdhrakuta (Lingjiu), and he did not know in what year it flew here. So he settled down, established a monastery, and initially called it the Sutra Translation Monastery. During the Kaihuang period of the Sui Dynasty, Dharma Master Zhenguan expanded it and renamed it Tianzhu Temple. At the end of the Tang Dynasty, bandits rebelled and the temple was burned down. Qian Liu, the King of Wuyue, built the Five Hundred Arhats Monastery. The Song Dynasty bestowed the name Lingshan Xiangfu Temple. People from the Central Plains invited the Great Master Zunshi to lead the monks and expound the teachings of the Tiantai school. In the early years of Tianxi, Zhang Ji, the Prince Wenmu, was the prefect of Hangzhou and petitioned the court to restore the old name (omitted here).'
。佛以無生之心體。無邊之行愿。應現三界拔濟眾生。殫土木之莊嚴未有以稱其德。盛金石之篆刻不足以究其功。居之者當念承法蔭紹續慧命。以三摩奢為凈體。以六波羅蜜為妙用。渡河沙之眾。圖報佛恩。宣海潮之音。答揚帝力。緒餘妙利。延彼有情(寺碑)。
邵雍
雍。字堯夫。居洛四十年。安貧樂道。冬不爐。夏不扇。夜不就席者數年名。所寢息處為安樂窩。自號安樂先生。有皇極經世書十二卷．擊壤歌集行於世。程明道曰。聖道之傳。邵先生繼傳於李挺之。挺之傳於穆修。修傳於種放。放傳於陳摶。摶傳於麻衣道者。推其源流遠有端緒矣。公有學佛吟曰。飽食豐衣不易過。日長時節奈愁何。求名少日投宣聖。怕死老年親釋迦。妄欲斷緣緣愈重。徼求去病病還多。長江一片常如練。幸自無風又起波。熙寧初以著作佐郎召。不至。既沒。謚康節先生。朱晦庵贊曰。天挺人豪。英邁蓋世。駕風鞭。霆歷覽無際。手探月窟。足躡天根。閑中今古。靜里乾坤(廣記)。
富弼
弼。字彥國。河南人。慶曆中除資政殿學士。相神宗。封鄭國公。又封韓公。洛陽耆英會中人。年八十卒。謚文忠公。初于宗門未有所趣。趙清獻公勉以書曰。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之
【現代漢語翻譯】 現代漢語譯本：佛以無生（沒有生滅）的真心本體，無邊的行持和願力，應現在欲界、色界、無色界這三界之中，救拔濟度眾生。用盡土木的莊嚴也無法稱頌佛的功德，盛大的金石篆刻也無法窮盡佛的功勛。居住在這裡的人應當想著繼承佛法的庇廕，紹繼延續佛的智慧命脈，以三摩奢（止觀）為清凈的本體，以六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）為微妙的作用，渡過如恒河沙數般的眾生，圖謀報答佛的恩德，宣揚如海潮般的聲音，回答和發揚帝王的德政。剩餘的微妙利益，延續給那些有情眾生（寺碑）。
邵雍
邵雍，字堯夫，在洛陽居住四十年，安於貧困，以道為樂。冬天不生火爐，夏天不搖扇子，夜晚不躺臥休息，這樣的情況持續了好幾年。他所睡覺休息的地方被稱為安樂窩，自號安樂先生。著有《皇極經世書》十二卷，以及《擊壤歌集》流傳於世。程明道說，聖人之道的傳承，邵先生繼承了李挺之的道統。李挺之傳給穆修，穆修傳給種放，種放傳給陳摶，陳摶傳給麻衣道者。推究其源流，是很久遠的。邵雍有一首學佛的詩說：『吃飽穿暖不容易過，日子長了，愁緒該如何排遣？年輕時追求名利投靠宣聖（孔子），年老了害怕死亡而親近釋迦（牟尼佛）。妄想斷絕因緣，因緣反而更加深重，祈求去除疾病，疾病反而更加增多。長江一片，常常像白色的絲綢一樣，幸好沒有風，卻又掀起了波浪。』宋熙寧初年（1068年）朝廷以著作佐郎的官職徵召他，他沒有應召。去世后，朝廷追諡為康節先生。朱熹讚揚他說：『天生的豪傑，英俊超邁，蓋世無雙。駕馭風霆，歷覽無際。手探月宮，足踏天根。閑暇時縱觀古今，靜默中包容乾坤。』（廣記）。
富弼
富弼，字彥國，河南人。宋慶曆年間（1041-1048年）被授予資政殿學士，輔佐宋神宗，被封為鄭國公，后又被封為韓國公，是洛陽耆英會中的人。八十歲去世，謚號文忠公。起初他對佛門沒有什麼興趣，趙清獻公寫信勸勉他說：『我認為您，富貴到了極點，道德如此興盛，福壽康寧如此的...
【English Translation】 English version: The Buddha, with the mind-essence of non-origination (no birth and death) and boundless practices and vows, manifests in the Three Realms (Desire Realm, Form Realm, Formless Realm) to deliver sentient beings. Exhausting the adornments of earth and wood is not enough to praise his virtues, and grand inscriptions on metal and stone are insufficient to fathom his merits. Those who dwell here should remember to inherit the Buddha's Dharma, continue the lineage of wisdom, take Samatha-vipassana (tranquility and insight) as the pure essence, and the Six Paramitas (Generosity, Discipline, Patience, Diligence, Concentration, Wisdom) as the wonderful function, to ferry beings as numerous as the sands of the Ganges, to repay the Buddha's kindness, to proclaim the sound of the ocean tide, and to respond to and promote the emperor's virtuous governance. May the remaining subtle benefits extend to all sentient beings (Temple Stele).
Shao Yong
Shao Yong, courtesy name Yaofu, lived in Luoyang for forty years, content with poverty and finding joy in the Dao. He did not use a stove in winter or a fan in summer, and he did not lie down to rest at night for several years. The place where he slept and rested was called the 'Nest of Peace and Joy,' and he called himself 'Mr. Peace and Joy.' He wrote twelve volumes of the Huangji Jingshi Shu (Book of Supreme World Ordering Principles) and the Collection of Hitting the Earth Songs, which were circulated in the world. Cheng Mingdao said, 'The transmission of the Way of the Sages, Mr. Shao continued the lineage of Li Tingzhi. Tingzhi transmitted it to Mu Xiu, Xiu transmitted it to Zhong Fang, Fang transmitted it to Chen Tuan, and Tuan transmitted it to the Taoist of Hemp Robes. Tracing its origins, it has a long and clear lineage.' Shao Yong had a poem about studying Buddhism that said: 'It is not easy to live with enough food and clothing, what to do with sorrow when the days are long? In his youth, he sought fame and fortune by relying on Confucius, and in his old age, he feared death and became close to Sakyamuni (Buddha). Vainly trying to sever karmic connections, the connections become heavier, praying to get rid of illness, the illness only increases. The Yangtze River is like a white silk, fortunately there is no wind, but waves still rise.' In the early years of the Xining era of the Song Dynasty (1068 AD), the court summoned him with the position of Editorial Compiler, but he did not accept. After his death, the court posthumously honored him as Mr. Kangjie. Zhu Xi praised him, saying: 'A natural hero, outstanding and unparalleled. Driving the wind and thunder, he surveyed the boundless. His hand explored the lunar palace, and his foot stepped on the root of heaven. In leisure, he viewed the past and present, and in silence, he encompassed the universe.' (Guang Ji).
Fu Bi
Fu Bi, courtesy name Yanguo, was from Henan. During the Qingli era of the Song Dynasty (1041-1048 AD), he was appointed Academician of the Zizheng Hall, assisted Emperor Shenzong of Song, and was granted the title Duke of Zheng, and later Duke of Han. He was a member of the Qiying Society of Luoyang. He died at the age of eighty and was posthumously honored as Duke Wenzhong. Initially, he had no interest in Buddhism, and Zhao Qingxian wrote a letter to encourage him, saying: 'I believe that you, your wealth and honor have reached the extreme, your morality is so flourishing, your blessings, longevity, health, and peace are so...
備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則他日為門下賀也。公以清獻警勉之。后不捨晝夜力進此道(統紀)。弼聞颙禪師主投子。法席冠淮甸。往質所疑。會颙為眾升座。見其顧視如象王迴旋。公微有得。因執弟子禮。趍函丈。命侍僧請為入室。颙見即曰。相公已入來。富弼猶在外。弼聞汗流浹背。即大悟。尋以偈寄圓照本禪師曰。一見颙公悟入深。夤緣傳得老師心。東南謾說江山遠。日對靈光與妙音(普燈)。嘗與圓照書曰。弼留心祖道為日已久。常恨不遇明眼人開發蒙陋。雖久聞盛德。無因瞻謁。昨幸出守亳州。與穎川境連。因里人張比部請颙師下訪。相聚幾一月。以慈悲方便之力令有悟處。不期臨老得聞極則事。天幸天幸。弼雖得法于颙師。然本源由老和尚而來。更望垂慈攝受。遠賜接引。令至所未至。即與南嶽下龐蘊。百丈下裴休。何以異哉(言行錄)。
佛法金湯編卷第十二
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十三
會稽沙門 心泰 編
天臺沙門 真清 閱
杜衍
衍。字世昌。越州山陰人。慶曆中拜相。時號清白宰相。封祁國公。以張方平好佛。常笑
【現代漢語翻譯】 備。退休閑逸如此之高。他所不太留意的事情，就是如來一大事因緣而已。如果能專心誠意地尋求證悟，那麼將來門下弟子也會為此祝賀。富弼通過清獻的警醒勉勵，後來不分晝夜地努力精進於此道（《統紀》記載）。 富弼聽說颙禪師在投子寺主持，其佛法聲望冠絕淮河流域，便前去請教疑惑。恰逢颙禪師為大眾升座說法，富弼見他顧盼之間如象王迴旋，心中略有所得，於是執弟子之禮，前往禪師處請教。颙禪師命侍僧請富弼入室，一見便說：『相公已經進來了，富弼卻還在外面。』富弼聽后汗流浹背，當下大悟。不久后，他寫了一首偈頌寄給圓照本禪師，說：『一見颙公悟入深，夤緣傳得老師心。東南謾說江山遠，日對靈光與妙音。』（《普燈》記載）。 富弼曾經給圓照寫信說：『我留心祖師之道已經很久了，常常遺憾沒有遇到明眼人來啓發我的矇昧。雖然久聞您的大名，卻一直沒有機會拜見。最近有幸出任亳州太守，與穎川相鄰，因此通過當地人張比部的邀請，請颙禪師前來拜訪，相聚了近一個月。禪師以慈悲方便之力，使我有所領悟。沒想到臨老還能聽到如此極端的道理，真是天大的幸運。我雖然從颙禪師那裡得到了佛法，但本源還是從老和尚您這裡來的，更希望您能慈悲攝受，遠遠地賜予接引，使我到達未曾到達的境界，這和南嶽下的龐蘊、百丈下的裴休又有什麼區別呢？』（《言行錄》記載）。
《佛法金湯編》卷第十二
天臺釋如惺重新校對 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第十三
會稽沙門 心泰 編
天臺沙門 真清 閱
杜衍
杜衍，字世昌，越州山陰人。慶曆年間（1041-1048）被任命為宰相，當時被稱為清白宰相，被封為祁國公。因為張方平喜歡佛法，常常嘲笑他。
【English Translation】 Prepared. Retirement and leisure are so high. What he didn't pay much attention to was the great event and cause of Tathagata (如來, another name for Buddha). If he can sincerely seek enlightenment, then his disciples will congratulate him in the future. Fu Bi (富弼, a person's name) was encouraged by Qingxian (清獻, a person's name)'s warning, and later worked hard day and night to advance in this path (recorded in the 'Tong Ji' (統紀, Comprehensive Records)). Fu Bi heard that Zen Master Yong (颙禪師) was in charge of Touzi Temple (投子寺), and his Dharma seat was the crown of the Huai River region, so he went to ask about his doubts. It happened that Yong (颙禪師) ascended the seat to speak for the public. Seeing his looking around like an elephant king returning, Fu Bi (富弼) gained a little understanding in his heart, so he held the etiquette of a disciple and went to the Zen master to ask for advice. Zen Master Yong (颙禪師) ordered the attendant monk to invite Fu Bi (富弼) into the room, and said immediately upon seeing him: 'The Prime Minister has already entered, but Fu Bi (富弼) is still outside.' Fu Bi (富弼) was sweating profusely upon hearing this, and immediately had a great enlightenment. Soon after, he wrote a verse and sent it to Zen Master Yuanzhao Ben (圓照本禪師), saying: 'I saw Yong Gong (颙公) and realized the depth, and I got the teacher's heart through the relationship. The southeast is full of talk about the distance of the rivers and mountains, and the sun faces the aura and the wonderful sound.' (Recorded in 'Pu Deng' (普燈)). Fu Bi (富弼) once wrote to Yuanzhao (圓照) saying: 'I have been paying attention to the ancestral path for a long time, and I often regret not meeting a clear-eyed person to enlighten my ignorance. Although I have heard of your great virtue for a long time, I have no chance to visit. Recently, I was fortunate to be appointed as the prefect of Bozhou (亳州), which is adjacent to Yingchuan (穎川), so through the invitation of Zhang Bibei (張比部), a local person, I invited Master Yong (颙師) to visit, and we gathered for nearly a month. The Zen master used the power of compassion and convenience to make me realize something. I didn't expect to hear such extreme truths when I was old, which is really great luck. Although I obtained the Dharma from Master Yong (颙師), the origin comes from the old monk, and I hope that you can be merciful and accept me, and give me guidance from afar, so that I can reach the realm that I have not reached. What is the difference between this and Pang Yun (龐蘊) under Nanyue (南嶽) and Pei Xiu (裴休) under Baizhang (百丈)?' (Recorded in 'Yan Xing Lu' (言行錄)).
The Golden Soup Compilation of the Buddha Dharma, Volume 12
Re-edited by Shi Ruxing (釋如惺) of Tiantai (天臺) 卍 New Continued Collection No. 1628, Volume 87, The Golden Soup Compilation of the Buddha Dharma
The Golden Soup Compilation of the Buddha Dharma, Volume 13
Compiled by Shramana Xintai (心泰) of Kuaiji (會稽)
Reviewed by Shramana Zhenqing (真清) of Tiantai (天臺)
Du Yan (杜衍)
Du Yan (杜衍), styled Shichang (世昌), was a native of Shanyin (山陰) in Yuezhou (越州). During the Qingli period (慶曆, 1041-1048) of the Song Dynasty, he was appointed as the Prime Minister and was known as the Upright and Honest Prime Minister, and was granted the title of Duke of Qi (祁國公). Because Zhang Fangping (張方平) liked Buddhism, he often laughed at him.
怪之。有醫者朱生游二公間。一日公呼生診脈。生謂使者曰。往白公言。看楞嚴經未了。及至。揖坐謂曰。老夫以君疏通不意。近亦阘茸。聖人微言無出孔孟。所謂楞嚴何等語耶。生曰。公未讀此經。何知不及孔孟。因袖中出其卷。公觀之不覺終軸。大驚曰。方平知之不以告我。即命駕見之。方平曰。譬如失物忽已得之。但當喜其得。不必悔其晚也(統紀)。
王古
古。字敏仲。東都人。三槐𧙖之曾孫也。古嘗游黃龍翠巖。與晦堂楊岐輩同爲禪侶。又悟彌陀凈土法門。乃作直指凈土決疑集三卷。又撰法寶錄十卷。以藏經諸函隨其次第為之目錄。而釋其因緣。凡佛會之先後。華譯之異同。皆於是著之(通考)。
李遵勖
遵勖。字用和。探索宗要有年。聞慈照所舉因緣。頓明大法。述偈曰。參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。照結而印之。仁宗天聖中遵勖廣傳燈錄三十卷。帝賜名天聖廣燈錄。御製序。遵勖贊佛詩云。仲尼推大聖。老氏稱古皇。天上及天下。應更無比量(傳燈)。
呂惠卿
惠卿。字吉甫。福建人。號鐵船居士。仕至參政。於法界觀研味已久。后看李長者華嚴合論。心地豁然。說偈曰。欲見文殊久。馳心向五臺。誰知黃卷上。指出妙光
【現代漢語翻譯】 現代漢語譯本 對此他感到奇怪。有位名叫朱生的醫生在二公之間遊走。一天，二公叫朱生來診脈。朱生對使者說：『去告訴二公，說我還沒看完《楞嚴經》。』等到朱生到了，二公拱手讓他坐下，說：『我以為你見識廣博，沒想到最近也變得平庸了。聖人的精妙言論沒有超出孔孟的範圍，你說的《楞嚴經》又是什麼東西呢？』朱生說：『您沒讀過這部經，怎麼知道它不如孔孟呢？』於是從袖中拿出經卷。二公觀看，不知不覺看完了整卷。大驚說：『方平知道這件事卻不告訴我！』立即命人備車去見方平。方平說：『譬如丟失了東西忽然又找到了，只應當高興得到了，不必後悔太晚了。』（《佛祖統紀》）
王古
王古，字敏仲，是東都人，三槐王氏的曾孫。王古曾經遊歷黃龍翠巖，與晦堂、楊岐等人同爲禪友。後來又領悟了彌陀凈土法門，於是寫作了《直指凈土決疑集》三卷。又撰寫了《法寶錄》十卷，按照藏經的各個函的次序為之編寫目錄，並且解釋其中的因緣。凡是佛會的先後，華文翻譯的異同，都在其中記載。（《文獻通考》）
李遵勖
李遵勖，字用和，探索佛法宗要多年。聽到慈照禪師所舉的因緣，頓時明白了大法。寫了一首偈頌說：『參禪須是鐵漢，著手心頭便判。直趣無上菩提，一切是非莫管。』慈照禪師認可並印證了他。宋仁宗天聖年間（1023-1032），李遵勖廣泛刊印《傳燈錄》三十卷，皇帝賜名為《天聖廣燈錄》，並親自撰寫序言。李遵勖贊佛的詩說：『仲尼推大聖，老氏稱古皇。天上及天下，應更無比量。』（《景德傳燈錄》）
呂惠卿
呂惠卿，字吉甫，福建人，號鐵船居士。官至參知政事。對於法界觀研習品味已經很久。後來閱讀了李長者的《華嚴合論》，心地豁然開朗。說了一首偈頌：『欲見文殊久，馳心向五臺。誰知黃卷上，指出妙光來。』
【English Translation】 English version He found it strange. There was a physician named Zhu Sheng who traveled between the two lords. One day, one of the lords summoned Zhu Sheng to take his pulse. Zhu Sheng said to the messenger, 'Go and tell the lord that I have not finished reading the Shurangama Sutra.' When Zhu Sheng arrived, the lord greeted him and invited him to sit down, saying, 'I thought you were knowledgeable, but I didn't expect you to have become mediocre recently. The subtle words of the sages do not go beyond Confucius and Mencius. What is this Shurangama you speak of?' Zhu Sheng said, 'You have not read this sutra, how do you know it is inferior to Confucius and Mencius?' Then he took out the scroll from his sleeve. The lord watched it and unconsciously finished the entire scroll. He was greatly surprised and said, 'Fang Ping knew about this but didn't tell me!' He immediately ordered a carriage to see Fang Ping. Fang Ping said, 'It is like losing something and suddenly finding it again. You should only be happy that you found it, and not regret that it was late.' (Tongi)
Wang Gu
Wang Gu, courtesy name Minzhong, was a native of Dongdu and the great-grandson of the Wang family of Three Scholar Trees. Wang Gu once traveled to Huanglong Cuiyan and was a fellow Chan practitioner with Huitang, Yangqi, and others. Later, he also understood the Pure Land Dharma door of Amitabha, so he wrote the 'Straightforward Explanation of Doubts about the Pure Land' in three volumes. He also compiled the 'Record of Dharma Treasures' in ten volumes, compiling a catalog for each case of the Tripitaka in order, and explaining the causes and conditions within them. All the order of the Buddhist assemblies, and the differences in Chinese translations, are recorded in it. (Tongkao)
Li Zunxu
Li Zunxu, courtesy name Yonghe, had been exploring the essentials of the Buddhist schools for many years. Hearing the causes and conditions cited by Chan Master Cizhao, he suddenly understood the Great Dharma. He wrote a verse saying, 'To practice Chan, one must be an iron man, making a decisive judgment in one's heart. Go straight to unsurpassed Bodhi, and do not be concerned with right and wrong.' Cizhao approved and confirmed it. During the Tiansheng era (1023-1032) of Emperor Renzong of Song, Li Zunxu widely published the 'Transmission of the Lamp' in thirty volumes. The emperor bestowed the name 'Tiansheng Extensive Record of the Lamp' and personally wrote a preface. Li Zunxu's poem praising the Buddha says, 'Confucius praised the Great Sage, Laozi called him the Ancient Emperor. Above and below the heavens, there should be no comparison.' (Chuandeng)
Lü Huiqing
Lü Huiqing, courtesy name Jifu, was a native of Fujian, and styled himself the Iron Boat Hermit. He served as a Participating Councilor. He had been studying and savoring the Dharma Realm Contemplation for a long time. Later, after reading Elder Li's 'Huayan Combined Treatise', his mind suddenly opened. He said in a verse: 'For a long time, I have wanted to see Manjusri, my heart racing towards Mount Wutai. Who knew that on the yellow scrolls, the wonderful light would be pointed out.'
來(普燈)。惠卿因戍邊暇日遊五臺。至中臺。忽雲霧四合暴風雷雨聲振林壑。斯須有物狀如蒼虬半出雲霧間。惠卿駭甚。及稍霽。見一童子體黑被髮。以蒲自足纏至肩。袒右膊。手執梵。夾問惠卿曰。卿何見而駭如此。曰夙有障緣。遇茲惡境。童子曰。卿何求而至此。曰愿見大士。童子曰欲見何為。曰嘗覽華嚴。慾望大士發啟解心。庶幾箋釋流行。童子曰。諸佛妙意。簡易明白。先德注意可解。如十地品釋文不過數紙。今時注近百卷。破碎大道。惠卿曰。童子敢呵前輩乎。童子笑曰。卿謬矣。此間一草一木無非文殊。惠卿即頓首。拜起之間。童子現大士形。跨獅子。隱隱雲中不見。惠卿悔過。期再見童子。忽現童子于香幾上呵曰。胡為住相貪著之甚耶。惠卿曰。正欲世人咸見大士示化之真容耳。乃命畫工圖之。頃刻不見(華嚴感應傳)。
陳師道
師道。字無己。號後山居士。彭城人。少刻苦好學。元祐中蘇軾孫覺傳堯俞薦于朝。授徐州教授。元符三年詔治泰陵。登封令婁異請因餘力修少林道場。成曰面壁蘭社。師道為記。略曰。孔氏之門。顏閔冉皆無傳。仲弓之後有荀卿。曾參之後有孟軻。端木賜之後有莊休。而荀孟莊之後無聞焉。李氏之傳關尹。尹之傳復無聞焉。釋自能仁二十八世而為達磨。又六
【現代漢語翻譯】 現代漢語譯本： 來（普燈，僧人法號）。惠卿因為戍守邊疆的空閑時間遊覽五臺山，到達中臺。忽然間雲霧四合，暴風雷雨聲響震動山林。一會兒，有個東西形狀像青色的虬龍，一半顯露在雲霧之間。惠卿非常驚駭。等到稍微放晴，看見一個童子，身體黝黑披散著頭髮，用蒲草從腳纏繞到肩膀，袒露著右邊的肩膀，手裡拿著梵文書卷，夾著書卷問惠卿說：『你看見什麼而如此驚駭？』惠卿說：『我前世有業障因緣，遇到了這種惡劣的境界。』童子說：『你爲了什麼而來到這裡？』惠卿說：『我希望見到大士（菩薩的尊稱）。』童子說：『想見大士做什麼？』惠卿說：『我曾經閱讀《華嚴經》，希望大士啓發我的理解之心，或許可以註釋經文使之流行。』童子說：『諸佛的精妙意旨，簡易明白，先賢的註釋已經可以理解。比如《十地品》的釋文不過幾頁紙，現在的人註釋卻接近百卷，支離破碎了大道。』惠卿說：『童子你竟然敢批評前輩嗎？』童子笑著說：『你錯了。這裡的一草一木沒有不是文殊菩薩的化身。』惠卿立刻叩頭。拜起之間，童子顯現出大士的形象，騎著獅子，隱隱約約消失在雲中不見了。惠卿後悔自己的過錯，期望再次見到童子。忽然童子顯現在香案上呵斥他說：『為什麼執著于外相，貪戀執著得這麼厲害？』惠卿說：『我正是想讓世人都見到大士示現變化的真實面容啊。』於是命令畫工畫下這個景象。頃刻間童子就不見了（出自《華嚴感應傳》）。
陳師道
師道，字無己，號後山居士，彭城人。年少時刻苦好學。元祐年間（1086-1094）蘇軾、孫覺、傳堯俞向朝廷推薦他，授予徐州教授的官職。元符三年（1100）皇帝下詔治理泰陵，登封縣令婁異請求趁著剩餘的力量修繕少林道場，建成後命名為面壁蘭社。師道為這件事寫了篇記，大略是說：孔子的門下，顏回、閔子騫、冉伯牛都沒有傳人，仲弓的後代有荀卿（荀子），曾參的後代有孟軻（孟子），端木賜的後代有莊休，但是荀子、孟子、莊子之後就沒有什麼名聲了。李耳的道統傳給了關尹，關尹之後也就沒有傳人了。釋迦牟尼佛之後經過二十八世傳到了達磨（菩提達摩），又經過六
【English Translation】 English version: Lai (Pudeng, a monk's Dharma name). Huiqing, during his leisure time from guarding the border, traveled to Mount Wutai and reached the Central Terrace. Suddenly, clouds and mist gathered from all directions, and the sound of violent wind, thunder, and rain shook the forests and valleys. After a while, something resembling a cyan dragon appeared, half-visible in the clouds and mist. Huiqing was greatly frightened. When it cleared up slightly, he saw a boy with a dark complexion and disheveled hair, who had wrapped himself in cattails from his feet to his shoulders, baring his right shoulder. Holding a Sanskrit scroll in his hand, he asked Huiqing, 'What did you see that made you so frightened?' Huiqing said, 'I have karmic obstacles from a previous life, and I have encountered this evil realm.' The boy said, 'What do you seek that you have come here?' Huiqing said, 'I wish to see the Great Being (a respectful term for a Bodhisattva).' The boy said, 'What do you want to do by seeing the Great Being?' Huiqing said, 'I have read the Avatamsaka Sutra and hope that the Great Being will enlighten my understanding, so that I may annotate the sutra and make it popular.' The boy said, 'The subtle meaning of all Buddhas is simple and clear, and the annotations of the previous sages are already understandable. For example, the commentary on the Ten Stages Chapter is only a few pages long, but modern annotations are nearly a hundred volumes, fragmenting the Great Way.' Huiqing said, 'Dare you, a boy, criticize the predecessors?' The boy laughed and said, 'You are mistaken. Every blade of grass and every tree here is none other than an incarnation of Manjushri (Bodhisattva of Wisdom).' Huiqing immediately prostrated himself. Between bowing and rising, the boy revealed the form of the Great Being, riding a lion, and disappeared faintly into the clouds. Huiqing regretted his mistakes and hoped to see the boy again. Suddenly, the boy appeared on the incense table and scolded him, saying, 'Why are you so attached to appearances, so greedy and clinging?' Huiqing said, 'I just want the world to see the true face of the Great Being's manifested transformation.' So he ordered a painter to depict this scene. In an instant, the boy disappeared (from Avatamsaka Sutra: Accounts of Miraculous Responses).
Chen Shidao
Shidao, styled Wuji, named himself the Hermit of Houshan, was a native of Pengcheng. He was diligent and studious in his youth. During the Yuanyou period (1086-1094), Su Shi, Sun Jue, and Chuan Yaoyu recommended him to the court, and he was granted the position of professor in Xuzhou. In the third year of the Yuanfu period (1100), the emperor ordered the management of the Tailing Mausoleum, and Lou Yi, the magistrate of Dengfeng County, requested to take advantage of the remaining strength to repair the Shaolin Dojo, which was named the Facing-the-Wall Orchid Society after completion. Shidao wrote a record for this matter, which roughly said: In the school of Confucius, Yan Hui, Min Ziqian, and Ran Boniu had no successors. The descendants of Zhonggong included Xun Qing (Xunzi), the descendants of Zeng Shen included Meng Ke (Mencius), and the descendants of Duanmu Ci included Zhuang Xiu, but there was no fame after Xunzi, Mencius, and Zhuangzi. The lineage of Li Er (Laozi) was passed on to Guan Yin, and there was no successor after Guan Yin. From Shakyamuni Buddha, after twenty-eight generations, it was passed on to Dharma (Bodhidharma), and after six
世而為曹溪。至於今又十有五世矣。而儒老子之徒欲校源委。誤矣(後山集)。
李覯
覯。字泰伯。盱江人。皇祐二年范文正公表薦之。就門除一官。復充太學說書。未幾而卒。嘗著潛書。力于排佛。明教嵩公攜輔教編謁之。覯方留意讀佛經。乃悵然曰。吾輩議論尚未及一卷心經。佛道豈易知耶。其門下士黃漢傑者。以書詰之。覯答之。略曰。民之慾善。蓋其天性。古之儒者用於世。必有以教道之。民之耳目口鼻心智百骸皆有所主。其異端何暇及哉。后之儒者用於世。則無以教道之。民之耳目口鼻心智百骸皆無所主。舍浮屠何適哉(瑩中文集)。
陳瓘
瓘。字瑩中。號了翁。又號華嚴居士。南劍州沙縣人。嘗為司諫。謚忠肅公。立朝骨鯁。有古人風烈。嘗謁靈源清禪師。執聞見以求解會。師曰。執解何宗。何日偶諧。離卻心意識而參。絕卻聖凡路而學。然後可也。公乃開悟。寄師偈曰。書堂兀坐萬機休。日暖風柔草木幽。誰識二千年遠事。如今只在眼睛頭。宣和初奏議曰。儒與釋跡異而道同。不善用者用其跡。如梁之用齋戒。漢之求神仙是也。善用者用其心。如我宋祖宗是也。用其跡則泥。泥則可得而攻。用其心則通。通則無得而議也。用老子之無為而斯民休息。用釋氏之饒益而天下莫
【現代漢語翻譯】 現代漢語譯本 『世而為曹溪』，意思是（禪宗）從曹溪（六祖慧能大師）開始。到現在已經過了十五代了。那些儒家和老子（道家）的信徒想要考證（禪宗的）源頭，這是錯誤的（後山集）。
李覯
李覯，字泰伯，是盱江人。宋仁宗皇祐二年（1050年），范仲淹向朝廷推薦了他。朝廷授予他一個官職，讓他到太學講學。不久就去世了。他曾經寫過《潛書》，極力排斥佛教。明教嵩公帶著《輔教編》去拜訪他。李覯當時正在認真閱讀佛經，於是感嘆地說：『我們這些人議論佛法，還沒有達到《心經》一卷的水平。佛道哪裡是容易瞭解的呢？』他的門下士人黃漢傑寫信質問他。李覯回答說，大意是：『民眾想要行善，這是他們的天性。古代的儒者在社會上發揮作用，一定有教導民眾的方法。民眾的耳、目、口、鼻、心智、百骸都有所歸屬，哪裡有空閑去理會那些異端邪說呢？後來的儒者在社會上發揮作用，卻沒有教導民眾的方法。民眾的耳、目、口、鼻、心智、百骸都沒有歸屬，不皈依佛教又能去哪裡呢？』（瑩中文集）。
陳瓘
陳瓘，字瑩中，號了翁，又號華嚴居士，是南劍州沙縣人。曾經擔任司諫。謚號忠肅公。在朝廷上剛正不阿，有古人的風範。曾經拜訪靈源清禪師，用自己的見聞來尋求理解佛法。禪師說：『執著于理解屬於哪個宗派？什麼時候才能偶然契合？離開心意識來參禪，斷絕聖凡的道路來學習，然後才可以。』陳瓘於是開悟。寄給禪師一首偈子說：『書房裡靜坐，萬事都放下，陽光溫暖，微風輕柔，草木幽靜。誰能認識二千年前的遠事，如今就在眼睛跟前。』宋徽宗宣和初年（1119年），他上奏說：『儒家和佛家，形式不同而道理相同。不善於運用的人，運用它的形式，就像梁武帝運用齋戒，漢武帝求神仙一樣。善於運用的人，運用它的內心，就像我宋朝的祖宗一樣。運用它的形式就會僵化，僵化就會被人攻擊。運用它的內心就會通達，通達就沒有什麼可以議論的。運用老子的無為思想，百姓就能休養生息。運用釋迦牟尼的饒益思想，天下沒有...
【English Translation】 English version 『The world became Caoxi,』 meaning (Zen Buddhism) started from Caoxi (the Sixth Patriarch, Great Master Huineng). It has been fifteen generations until now. Those followers of Confucianism and Laozi (Taoism) want to investigate the origin (of Zen Buddhism), which is a mistake (Hou Shan Ji).
Li Gou
Li Gou, styled Taibo, was a native of Xujiang. In the second year of the Huangyou era of Emperor Renzong of the Song Dynasty (1050 AD), Fan Zhongyan recommended him to the court. The court granted him an official position and asked him to lecture at the Imperial Academy. He died not long after. He once wrote 『Qian Shu,』 in which he strongly rejected Buddhism. Mingjiao Song Gong visited him with 『Fujian Bian.』 Li Gou was seriously reading Buddhist scriptures at the time, so he sighed and said, 『Our discussions on Buddhism have not even reached the level of one volume of the Heart Sutra. How can the Buddhist path be easily understood?』 His disciple Huang Hanjie wrote a letter to question him. Li Gou replied, roughly saying: 『The people's desire to do good is their nature. Ancient Confucians played a role in society and must have had ways to teach the people. The people's ears, eyes, mouth, nose, mind, wisdom, and all parts of the body have their place, so where is the leisure to pay attention to those heresies? Later Confucians played a role in society, but did not have ways to teach the people. The people's ears, eyes, mouth, nose, mind, wisdom, and all parts of the body have no place to belong, so where else can they go but to convert to Buddhism?』 (Ying Zhong Wen Ji).
Chen Guan
Chen Guan, styled Yingzhong, with the alias Liaoweng and also known as Layman Huayan, was a native of Shaxian, Nanjian Prefecture. He once served as a Supervising Censor. He was posthumously honored as Duke Zhongsu. He was upright and unyielding in the court, with the demeanor of the ancients. He once visited Zen Master Qing of Lingyuan, using his own knowledge and views to seek understanding of the Dharma. The Zen master said: 『Clinging to understanding, to which sect does it belong? When will it accidentally coincide? Abandon the mind and consciousness to practice Zen, cut off the path of the holy and the ordinary to learn, and then it will be possible.』 Chen Guan then became enlightened. He sent a verse to the Zen master, saying: 『Sitting quietly in the study, all affairs are put down, the sun is warm, the breeze is gentle, and the grass and trees are quiet. Who can recognize the distant events of two thousand years ago, which are now right before our eyes.』 In the early years of the Xuanhe era of Emperor Huizong of the Song Dynasty (1119 AD), he memorialized: 『Confucianism and Buddhism are different in form but the same in principle. Those who are not good at using them use their forms, just like Emperor Wu of Liang used fasting and Emperor Wu of Han sought immortals. Those who are good at using them use their hearts, just like the ancestors of our Song Dynasty. Using its form will lead to rigidity, and rigidity will be attacked. Using its heart will lead to understanding, and understanding will leave nothing to be discussed. Using Laozi's thought of non-action, the people can rest and recuperate. Using Sakyamuni's thought of benefiting all beings, the world has no...
與爭。老氏曰智者不言。釋氏曰止止勿說。孔氏曰默而識之。此祖宗之所躬行。而非有言之士所能議哉(資監)。公撰三千有門頌曰。不思議假非偏假。此假本具一切法。真空不空非但空。圓中圓滿非但中。是故四門之初門。即是不可思議假。凡夫心具即佛具。取著不圓則不具。惟一具字顯今宗。入此宗者甚希有(光教志)。公嘗曰。佛法之要不在文字。而亦不離於文字。不在多讀。只金剛經一卷足矣。此經要處只九個字。阿耨多羅三藐三菩提。梵語九字。華言只一覺字耳。中庸誠字即此字也。此經於一切有名有相有覺有見皆掃為虛妄。其所建立者獨此九字。其字一。其物一。是一以貫之之一。非一二三四之一也。是不誠無物之物。非萬物散殊之物也。年過五十宜當留意。勿復因循。此與日用事百不相妨。獨在心不忘耳。但日讀一遍。讀之千遍。其旨自明。早知則早得力也(文憲通考)。
劉安世
安世。字器之。大名人。號元城。元祐中為中書舍人。嘗曰。孔子佛氏之言相為終始。孔子之言毋意毋必毋固無我。佛之言無我無人無眾生無壽者。其言第若出一人。但孔子以三綱五常為道。故色色空空之說微開其端。令人自得耳。孔子之心佛心也。假若天下無三綱五常則禍亂又作。人無噍類矣。豈佛之心乎。
【現代漢語翻譯】 現代漢語譯本： 爭論。老子說，智者不輕易說話。釋迦牟尼說，停止，停止，不要再說了。孔子說，默默地記在心裡。這些都是祖先身體力行的，不是那些喜歡發表言論的人所能議論的（資監）。 公（指某位德高望重的人）撰寫了三千有門頌，說：『不可思議假非偏假，此假本具一切法。真空不空非但空，圓中圓滿非但中。』所以四門中的初門，就是不可思議假。凡夫的心中具備，就是佛具備。執著于某一方面就不能圓滿具備。只有這個『具』字，才能顯明當今宗派的宗旨。進入這個宗派的人非常稀少（光教志）。 公曾經說過，佛法的要義不在於文字，但也不能脫離文字。不在於多讀，只要讀《金剛經》一卷就足夠了。這部經的關鍵之處只有九個字：阿耨多羅三藐三菩提（梵語）（Anuttara-samyak-sambodhi，無上正等正覺）。用華語來說，就是一個『覺』字罷了。《中庸》中的『誠』字就是這個字的意思。這部經把一切有名有相、有覺有見的都掃除為虛妄，它所建立的只有這九個字。這個字是唯一的，它所代表的事物也是唯一的，是用『一』來貫穿始終的『一』，不是一二三四的『一』。是不誠就沒有的那個『物』，不是萬物分散開來的『物』。年過五十的人應該留意這件事，不要再拖延。這件事與每天的日常事務完全不妨礙，只是要心裡不忘記罷了。每天讀一遍，讀上千遍，其中的旨意自然會明白。早知道就能早得益處（文憲通考）。 劉安世 安世，字器之，大名人，號元城。元祐年間（1086-1094）擔任中書舍人。他曾經說過，孔子和佛氏的言論相互補充，互為終始。孔子說『毋意毋必毋固無我』，佛說『無我無人無眾生無壽者』。他們的言論好像出自一人之口。但是孔子以三綱五常作為治國之道，所以對『空空』的學說只是稍微開啟了一個端倪，讓人自己去領悟罷了。孔子的心就是佛心。假如天下沒有三綱五常，那麼禍亂就會再次發生，人類就沒有生存的餘地了。這難道是佛的心嗎？
【English Translation】 English version: Disputes. Lao Tzu said that the wise do not speak. Shakyamuni said, 'Stop, stop, do not speak.' Confucius said, 'Silently remember it.' These are what the ancestors practiced personally, and not what those who like to speak can discuss (Zi Jian). The Duke (referring to a person of high virtue) wrote the 'Three Thousand Gates Ode,' saying: 'Inconceivable provisionality is not partial provisionality; this provisionality inherently possesses all dharmas. True emptiness is not empty, not merely empty; the perfect completeness within the circle is not merely the center.' Therefore, the initial gate of the four gates is the inconceivable provisionality. The mind of an ordinary person possesses it, which is the same as the Buddha possessing it. Attachment to one aspect prevents complete possession. Only this word 'possess' reveals the purpose of the current sect. Those who enter this sect are very rare (Guang Jiao Zhi).' The Duke once said that the essence of Buddhism is not in words, but it cannot be separated from words either. It is not about reading a lot; just reading one volume of the 'Diamond Sutra' is enough. The key to this sutra lies in just nine words: Anuttara-samyak-sambodhi (Sanskrit) (無上正等正覺, unsurpassed, complete and perfect enlightenment). In Chinese, it is just one word: 'Awakening.' The word 'sincerity' in 'The Doctrine of the Mean' has the same meaning. This sutra sweeps away everything with name, form, perception, and view as illusory. What it establishes is only these nine words. The word is unique, and what it represents is also unique. It is the 'one' that runs through everything, not the 'one' of one, two, three, and four. It is the 'thing' that does not exist without sincerity, not the 'thing' that is scattered among all things. Those over fifty years old should pay attention to this matter and not delay any longer. This does not interfere with daily affairs at all; it is just a matter of not forgetting it in your heart. Read it once a day, read it a thousand times, and its meaning will naturally become clear. Knowing it early will bring benefits sooner (Wen Xian Tong Kao). Liu Anshi Anshi, courtesy name Qizhi, was a native of Daming, known as Yuancheng. During the Yuanyou period (1086-1094) of the Song Dynasty, he served as a drafter in the Chancellery. He once said that the words of Confucius and the Buddha complement each other, being both the beginning and the end. Confucius said, 'Do not be opinionated, do not be inflexible, do not be stubborn, and have no self.' The Buddha said, 'No self, no person, no sentient being, and no lifespan.' Their words seem to come from the mouth of one person. However, Confucius used the Three Cardinal Guides and the Five Constant Virtues as the way to govern the country, so he only slightly opened the door to the doctrine of 'emptiness,' allowing people to understand it for themselves. The heart of Confucius is the heart of the Buddha. If there were no Three Cardinal Guides and Five Constant Virtues in the world, then chaos would arise again, and humanity would have no place to survive. Is this the heart of the Buddha?
故儒釋道其心皆一。門庭施設不同耳。又曰。古今大儒著論毀佛法者。蓋有說也。且彼尾重則此首輕。今為儒佛弟子者。各主其教。猶鼎足也。令一足失。可乎。則鼎必覆矣。彼世之小儒不知此理。見前輩或毀佛教。亦從而詆之。以謂佛法皆無足取。非也。士大夫多以禪為戲。此事乃佛究竟之法。豈可戲而為一笑之資乎。此亦宜戒。所謂禪之一字。於六經中亦有此理。佛易其名。達磨西來。此話大行。佛法到今果弊矣。只認色相。若渠不來。佛法之滅久矣。又上根聰悟多喜其說。故其說流通。某之南遷。雖平日于吾儒及老先生得力。然亦不可謂於此事不得力。世事有大於生死者乎。此事獨一味理會生死有個見處。則貴賤禍福輕矣。老先生極通曉。但不言耳。又曰。溫公著論詆釋氏云。其妙不能出吾書。其誕吾不信也。某問如何是妙。曰無我。千經萬論只辨一個我字。又問。如何是誕。曰其言天堂地獄不足信。曰佛之設此。俾人易惡向善耳。且鄒衍謂天地之外如神州赤縣者八九。莊子言六合之外聖人存而不論。凡人耳目所不及。安知其無。公曰。吾欲扶教耳(鳴道集)。
查道
道。字湛然。徙居海陵。性至孝。鑿冰求鯉以養母。以文行稱於時。擢賢良。仕至待制。守襄州日。聰禪師住石門請道為撰僧堂記
【現代漢語翻譯】 現代漢語譯本 因此，儒家、佛教、道家，他們的心性本質都是一樣的，只是表現形式和門庭設施有所不同罷了。程頤又說，古代和現代的大儒寫文章詆譭佛法，大概是有原因的。而且儒家重視末節，佛教重視根本。現在作為儒家和佛教的弟子，各自堅持自己的教義，就像鼎的三條腿一樣，缺一條腿可以嗎？缺了一條腿鼎一定會翻倒。那些世上的小儒不明白這個道理，看到前輩有人詆譭佛教，也跟著詆譭，認為佛法沒有可取之處，這是不對的。士大夫們大多把禪當成玩笑，這件事乃是佛教最究竟的法門，怎麼可以當成玩笑，作為談笑的資本呢？這也應該戒除。所謂『禪』這個字，在六經中也有這個道理，佛教只是改變了它的名稱。達摩（Bodhidharma）西來，這種說法大行其道。佛法發展到今天，確實出現了弊端，只看重外在的色相。如果達摩（Bodhidharma）不來，佛法早就滅亡了。而且上根器、聰慧的人大多喜歡禪宗的說法，所以禪宗的說法得以流通。我程頤南遷，雖然平時從我們儒家和老先生那裡得到很多幫助，但也不能說沒有從佛法這件事上得到幫助。世上的事有比生死更大的嗎？這件事唯獨一味地去理解生死，有個明確的見解，那麼榮華富貴、災禍幸福就顯得輕微了。老先生非常通曉佛理，只是不說罷了。程頤又說，司馬光（溫公）寫文章詆譭佛教說，佛教的精妙之處不能超出我的書，佛教的荒誕之處我不相信。我問什麼是精妙之處，他說『無我』（Anatta）。千經萬論只是辨析一個『我』字。我又問，什麼是荒誕之處，他說佛教所說的天堂地獄不足以令人相信。我說，佛教設定天堂地獄，是爲了使人容易棄惡從善罷了。而且鄒衍說天地之外像神州赤縣這樣的地方有八九個，莊子說六合之外聖人存在而不論述。凡是人的耳目所不能及的地方，怎麼知道沒有呢？司馬光（溫公）說，我只是想扶持儒教罷了（出自《鳴道集》）。
查道
查道，字湛然，遷居到海陵。天性至孝，鑿冰求鯉魚來奉養母親，以文章和德行聞名于當時，被舉薦為賢良，官至待制。在襄州任職時，邀請聰禪師住在石門，請查道為他撰寫僧堂記。
【English Translation】 English version Therefore, the minds of Confucianism, Buddhism, and Taoism are all one in essence, only differing in their manifestations and institutional arrangements. Furthermore, Cheng Yi said that the great Confucians of ancient and modern times who wrote treatises to criticize Buddhism probably had their reasons. Moreover, Confucianism emphasizes the trivial, while Buddhism emphasizes the fundamental. Now, as disciples of Confucianism and Buddhism, each adheres to their own teachings, just like the three legs of a tripod. Is it acceptable to lose one leg? If one leg is lost, the tripod will surely overturn. Those petty Confucians in the world do not understand this principle. Seeing that their predecessors criticized Buddhism, they also follow suit, thinking that Buddhism has nothing to offer, which is incorrect. Many scholar-officials treat Chan (Zen) as a joke. This matter is the ultimate Dharma (teaching) of Buddhism. How can it be treated as a joke, as a source of amusement? This should also be avoided. The word 'Chan' (Zen) also has this principle in the Six Classics. Buddhism simply changed its name. Bodhidharma (達磨) came from the West, and this saying became very popular. Buddhism has indeed developed shortcomings today, only valuing external appearances. If Bodhidharma (達磨) had not come, Buddhism would have perished long ago. Moreover, people with superior faculties and intelligence mostly like the teachings of Chan (Zen), so the teachings of Chan (Zen) have been circulated. My move to the south, although I usually received a lot of help from our Confucianism and the old gentlemen, it cannot be said that I did not receive help from this matter of Buddhism. Is there anything in the world greater than life and death? This matter alone single-mindedly seeks to understand life and death, to have a clear understanding, then wealth, honor, disaster, and happiness will seem trivial. The old gentlemen are very knowledgeable about Buddhist principles, but they just don't say it. Cheng Yi also said that Sima Guang (溫公) wrote an article criticizing Buddhism, saying that the subtlety of Buddhism cannot exceed my books, and I do not believe in the absurdity of Buddhism. I asked what is the subtlety, and he said 'no-self' (Anatta). Thousands of scriptures and treatises only analyze the word 'self'. I also asked, what is the absurdity, and he said that the Buddhist teachings of heaven and hell are not credible. I said that Buddhism sets up heaven and hell in order to make it easier for people to abandon evil and do good. Moreover, Zou Yan said that there are eight or nine places outside the heavens and earth like Shenzhou Chixian, and Zhuangzi said that the sages exist outside the six directions but do not discuss them. How do we know that there is nothing beyond what human eyes and ears can reach? Sima Guang (溫公) said, I just want to support Confucianism (from Mingdao Ji).
Cha Dao
Cha Dao, whose courtesy name was Zhanran, moved to Hailing. He was extremely filial by nature, breaking ice to seek carp to nourish his mother. He was known for his writing and virtue at the time, and was recommended as a virtuous and good man, serving as a Waiter-in-Attendance. While serving in Xiangzhou, he invited Chan Master Cong to live in Shimen and asked Cha Dao to write a record for the monks' hall.
。略曰。自佛法廣被。達磨西來。具信根者求證本源。衣不禦寒食不充腹。及正法漸漓。人法替怠。百丈禪師乃營棟宇以安老病。邇來禪剎競構宏壯。少年初學恣臥其間。殊不知化緣者勞形苦骨。施財者徼福懺罪。明因果者如臥鐵床。若當冤敵。自非朝夕密密增長聖胎。其次親善知識者志求解脫。可以暫容其形。龍神攸護。其或心汩蓋纏。身利溫㬉。不察無明。不知命縮。惟記語言。自謂究竟。紀盡遷謝。墮彼惡趣。文夫猛利得不動心者哉。
黃庭堅
庭堅。字魯直。號山谷道人。謫涪州別駕。因號涪翁。后謫黔州。寓開元寺。寺有摩圍泉。又號摩圍老人。元祐中為太史。嘗參黃龍心禪師求入道捷徑。師曰。只如仲尼道。二三子以我為隱乎。吾無隱乎爾。太史尋常如何理論。公擬對。師云不是不是。公迷悶不已。一日侍師山行。桂花盛開。師云聞桂花香么。公曰聞。師曰吾無隱乎爾。公遂有省。因訪黃龍死心新禪師。新問云。死必死。學士死。彼此燒作灰堆。向什麼處相見。公無語。新云。晦堂處參得底用未著在。后謫黔南。忽有省。乃云。尋常被天下老和尚謾卻多少。唯有死心道人不肯。可謂真實相為。公在黔。止酒絕欲。讀大藏經三年。常曰。利衰譭譽稱譏苦樂。此之八風於四威儀中未嘗相離。雖古
【現代漢語翻譯】 現代漢語譯本： 總而言之，自從佛法廣泛傳播，達摩祖師西來中土，那些具有堅定信仰的人尋求證悟生命的本源，他們穿著破舊的衣服御寒，吃著粗糙的食物充飢。等到正法逐漸衰落，人們在佛法上的精進也變得懈怠，百丈禪師才開始建造房屋來安置年老體弱的僧人。近來，各地的禪寺競相建造宏偉壯麗的建築，年輕的初學者們隨意地躺臥在其中，卻不知道化緣的人勞累身形、辛苦奔波，佈施錢財的人希望藉此求得福報、懺悔罪過。明白因果道理的人，如同睡在鐵床上一樣難受，就像面對冤家仇敵一般。如果不是早晚都精進修行，秘密地增長聖胎，那麼，那些親近善知識的人，爲了求解脫，或許可以暫時容身於此，龍天護法也會保佑他們。如果內心充滿煩惱和迷惑，只貪圖身體的舒適和溫暖，不反省自身的無明，不知道生命正在逐漸縮短，只記住一些空洞的語言，就自認為已經證悟究竟，等到生命終結，最終只會墮入惡道。文人士大夫中，能夠猛利修行並獲得不動心的人，真是太少了啊！
黃庭堅
黃庭堅（Huang Tingjian），字魯直，號山谷道人。被貶謫到涪州擔任別駕，因此自號涪翁。後來又被貶謫到黔州，居住在開元寺。寺里有一眼摩圍泉，他又號摩圍老人。元祐年間（1086-1094）擔任太史。曾經參訪黃龍心禪師（Huanglong Xin Chanshi），尋求進入佛道的捷徑。黃龍心禪師說：『就像孔子（仲尼）所說：『二三子以我為隱乎？吾無隱乎爾。』太史你平時是如何理解這句話的呢？』黃庭堅準備回答，禪師說：『不是，不是。』黃庭堅感到非常困惑。有一天，他陪同禪師在山中行走，桂花盛開。禪師問：『聞到桂花的香味了嗎？』黃庭堅說：『聞到了。』禪師說：『我難道對你有所隱瞞嗎？』黃庭堅因此有所領悟。後來，他又拜訪了黃龍死心新禪師（Huanglong Sixin Xin Chanshi）。死心新禪師問道：『死是必然的，學士也會死，彼此燒成灰燼之後，在哪裡相見呢？』黃庭堅無言以對。死心新禪師說：『你在晦堂禪師（Huitang Chanshi）那裡參悟到的東西，還沒有真正用上啊。』後來，黃庭堅被貶謫到黔南，忽然有所省悟，於是說：『我平時被天下那些老和尚欺騙了多少啊！只有死心道人沒有欺騙我，可以說是真正地為我著想。』黃庭堅在黔州時，戒酒斷欲，閱讀《大藏經》三年，常常說：『利、衰、毀、譽、稱、譏、苦、樂，這八風在四威儀（行、住、坐、臥）中從未離開過我們。即使是古
【English Translation】 English version: In brief, since Buddhism widely spread and Bodhidharma (達磨, Damo) came to the East, those with firm faith sought to realize the origin of life, wearing ragged clothes to keep warm and eating coarse food to fill their stomachs. As the Proper Dharma gradually declined and people became lazy in their practice, Zen Master Baizhang (百丈禪師) began to build houses to accommodate the old and sick monks. Recently, Zen monasteries have been competing to construct magnificent buildings, and young beginners freely lie around in them, unaware that those who solicit donations labor their bodies and endure hardships, and those who donate money hope to gain blessings and repent for their sins. Those who understand the principle of cause and effect feel as uncomfortable as lying on an iron bed, as if facing enemies. If one does not diligently cultivate day and night, secretly increasing the sacred embryo, then those who are close to good teachers, seeking liberation, may temporarily find refuge here, and the dragons and gods will protect them. If the mind is filled with afflictions and delusions, only craving bodily comfort and warmth, without reflecting on one's own ignorance, unaware that life is gradually shortening, only remembering empty words, and thinking that one has attained ultimate enlightenment, then when life ends, one will only fall into evil realms. Among scholars and officials, how few are those who can cultivate vigorously and attain an unmoving mind!
Huang Tingjian (黃庭堅)
Huang Tingjian (黃庭堅), courtesy name Luzhi (魯直), styled himself as Valley Taoist (山谷道人). He was demoted to Fuzhou as Biejia, and therefore called himself Fuweng (涪翁). Later, he was demoted to Qianzhou, residing in Kaiyuan Temple (開元寺). The temple had a Mowei Spring (摩圍泉), and he also called himself Mowei Elder (摩圍老人). During the Yuanyou period (元祐, 1086-1094), he served as a Grand Historian. He once visited Zen Master Huanglong Xin (黃龍心禪師), seeking a shortcut to enter the Buddhist path. Zen Master Huanglong Xin said: 'Just like Confucius (仲尼, Zhongni) said: 'Do you think, my disciples, that I have any secrets from you? I have no secrets from you.' How do you usually understand this sentence, Grand Historian?' Huang Tingjian prepared to answer, but the Zen Master said: 'No, no.' Huang Tingjian felt very confused. One day, he accompanied the Zen Master on a walk in the mountains, and osmanthus flowers were in full bloom. The Zen Master asked: 'Do you smell the fragrance of the osmanthus flowers?' Huang Tingjian said: 'I smell it.' The Zen Master said: 'Have I hidden anything from you?' Huang Tingjian thus had some understanding. Later, he visited Zen Master Huanglong Sixin Xin (黃龍死心新禪師). Zen Master Sixin Xin asked: 'Death is inevitable, and the scholar will also die. After burning each other into ashes, where will we meet?' Huang Tingjian was speechless. Zen Master Sixin Xin said: 'What you have realized at Zen Master Huitang's (晦堂禪師) place has not been truly put into use.' Later, Huang Tingjian was demoted to Qiannan, and suddenly had some realization, so he said: 'I have been deceived by so many old monks in the world! Only Daoren Sixin (死心道人) has not deceived me, and can be said to be truly thinking for me.' When Huang Tingjian was in Qianzhou, he abstained from alcohol and desire, and read the Tripitaka (大藏經) for three years, often saying: 'Gain, loss, defamation, praise, honor, ridicule, suffering, and joy, these eight winds have never left us in the four dignities (walking, standing, sitting, and lying down). Even the ancient
之元聖大智。有立於八風之外者乎。非學道不知也。公有發願文。略曰。我從昔來。因癡有愛。飲酒食肉。增長愛渴。入邪見林。不得解脫。今者對佛。發大誓願。愿從今日。盡未來世。不復淫慾。愿從今日。盡未來世。不復飲酒。愿從今日。盡未來世。不復食肉。愿我以此。盡未來際。忍事誓願。根塵清凈。具足十忍。不由他教。入一切智。隨順如來。于無盡眾生界中現作佛事。十方洞徹。萬德莊嚴。于剎剎塵塵為我求證。開我迷云。稽首如空。等一痛切。公與胡少汲書曰。公道學頗得力。治病之方當深求禪悅。照破生死之根。則憂患淫怒無處安腳。疾既無根。枝葉不能為害。投子聰師．海會演師道行高重。不愧古人。皆可親近。若從文章之士。學妄言綺語。只增無明種子也。撰荊南承天院記。略曰。儒者論一佛寺之費。蓋中民百家之產。實生民谷帛之蠹。雖予亦謂之然也。然天下之善人少而惡人多。王者之刑賞以治其外。佛者之禍福以治其內。則於世教豈小補哉。而儒者嘗欲合而軋之。是何理也。吉州慈恩寺仁壽塔記。略曰。隋文皇帝方隱約時。有異人以舍利一掬遺之曰。以此福蒼生。因忽不見。後周失御。隋文受命。仁壽改元。詔分舍利三十。置浮圖于天下高爽之地。皆發光現瑞。二年又以所餘舍利五十有三。
【現代漢語翻譯】 現代漢語譯本 具有元妙、聖潔、廣大的智慧。有能夠超脫於世間八風（利、衰、毀、譽、稱、譏、苦、樂）之外的人嗎？不學習佛道是不會明白的。您有發願文，大致是說：『我從過去以來，因為愚癡而產生愛慾，飲酒食肉，增長愛慾的渴求，進入邪見的森林，不得解脫。現在我面對佛，發下大誓願：愿從今日起，直到未來世，不再行淫慾之事；愿從今日起，直到未來世，不再飲酒；愿從今日起，直到未來世，不再食肉。愿我以此直到未來，忍受一切事物的誓願，使六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）清凈，具足十種忍辱（伏忍、信忍、順忍、無生法忍、寂止忍、道忍、無礙忍、不退忍、善根忍、如實忍），不需他人教導，進入一切智慧，隨順如來，在無盡的眾生界中顯現佛的事業，十方通透明徹，萬種功德莊嚴，在每個剎土（佛國）的微塵中為我求證，開啟我的迷惑，稽首如虛空一般，平等而痛切。』您給胡少汲的信中說：『您在佛道學問上頗有心得，治療疾病的方法應當深入探求禪悅（禪定帶來的喜悅），照破生死的根本，那麼憂患、淫慾、憤怒就無處安身。疾病既然沒有根源，枝葉就不能造成危害。投子聰禪師、海會演禪師的道行高深，不愧於古人，都可以親近。如果向只會舞文弄墨的人學習虛妄的言語，只會增加無明的種子。』撰寫《荊南承天院記》，大致是說：『儒者議論一座佛寺的費用，大概是中等人家一百戶的家產，實在是百姓的穀物布帛的蛀蟲。即使我也認為是這樣。然而天下善良的人少而邪惡的人多，君王的刑罰賞賜用來治理百姓的外在行為，佛的禍福報應用來治理百姓的內心，那麼對於世俗的教化難道沒有小的補益嗎？然而儒者卻想要聯合起來排斥它，這是什麼道理呢？』撰寫《吉州慈恩寺仁壽塔記》，大致是說：『隋文皇帝（楊堅，541-604）還在隱匿的時候，有奇異的人用一捧舍利（佛陀火化后的遺物）贈送給他，說：『用這個來造福百姓。』說完忽然不見了。後周（557年 - 581年）失去統治，隋文帝（楊堅，541-604）接受天命，仁壽（601年-604年）改元，下詔將舍利分成三十份，安置在天下高爽的地方，都發出光芒，顯現祥瑞。仁壽二年（602年）又將剩餘的五十三份舍利分置各地。
【English Translation】 English version Possessing profound, sacred, and vast wisdom. Is there anyone who can stand outside the Eight Winds (gain, loss, disgrace, fame, praise, ridicule, sorrow, and joy)? One cannot know this without studying the Buddhist path. You have a vow, which roughly states: 'From the past, due to ignorance, I have generated desire, drinking wine and eating meat, increasing the thirst for desire, entering the forest of wrong views, unable to find liberation. Now, facing the Buddha, I make a great vow: From this day forward, until the future, I will no longer engage in lustful acts; from this day forward, until the future, I will no longer drink wine; from this day forward, until the future, I will no longer eat meat. May I, with this vow to endure all things until the future, purify the six roots (eye, ear, nose, tongue, body, mind) and the six dusts (form, sound, smell, taste, touch, dharma), fully possessing the Tenfold Endurance (subduing endurance, believing endurance, compliant endurance, non-origination dharma endurance, tranquil cessation endurance, path endurance, unobstructed endurance, non-retreating endurance, wholesome roots endurance, truthful endurance), entering all wisdom without the need for others' teachings, following the Tathagata (another name for Buddha), manifesting the Buddha's work in the endless realms of sentient beings, with the ten directions clear and bright, adorned with myriad virtues, seeking proof for me in every mote of dust in every Buddha-land, opening my clouds of delusion, bowing my head as empty as space, equally and earnestly.' In your letter to Hu Shaoji, you said: 'You have gained considerable understanding in Buddhist studies. The method of treating illness should deeply explore the joy of Chan (meditative joy), illuminating the root of birth and death, so that worries, lust, and anger have nowhere to dwell. Since the disease has no root, the branches cannot cause harm. Chan Master Touzi Cong and Chan Master Haihui Yan have profound practice, worthy of the ancients, and can be approached. If you learn empty and flowery words from literary scholars, you will only increase the seeds of ignorance.' Writing the 'Record of Chengtian Monastery in Jingnan', it roughly states: 'Scholars discuss the cost of a Buddhist monastery, which is roughly the property of a hundred middle-class families, truly a parasite on the people's grains and silks. Even I think so. However, there are few good people and many evil people in the world. The king's punishments and rewards are used to govern the external behavior of the people, and the Buddha's blessings and misfortunes are used to govern the inner minds of the people. Then, is there not a small benefit to worldly teachings? However, scholars want to unite and exclude it. What is the reason for this?' Writing the 'Record of Renshou Pagoda at Cien Monastery in Jizhou', it roughly states: 'When Emperor Wen of Sui (Yang Jian, 541-604) was still in hiding, a strange person gave him a handful of Sharira (relics after the cremation of the Buddha), saying: 'Use this to bless the people.' Then he suddenly disappeared. The Later Zhou (557-581) lost control, and Emperor Wen of Sui (Yang Jian, 541-604) received the mandate of heaven. The Renshou era (601-604) began, and he ordered the Sharira to be divided into thirty portions and placed in high and open places throughout the world, all emitting light and showing auspicious signs. In the second year of Renshou (602), he divided the remaining fifty-three portions of Sharira and placed them in various places.'
分置五十三州。皆選有德行僧調護。至其州卜吉地為浮圖。吉州發矇寺其一也(傳燈並本集)。
晁說之
說之。字以道。濟北人。自號景遷。官至待制。嘗撰仁王般若經序。明智法師碑論。監明州鹽場日。常往南湖訪明智。聞三千境觀之說。欣然愿學。通其旨。晚年日誦法華。自號天臺教僧(統紀)。又從事禪學。故山谷有念公坐臞禪。守心如縛虎之句。說之嘗答趙子和書。略曰。我釋迦牟尼佛與阿彌陀佛憫此眾生。乃同一願力。于無量無邊法門之外建立此法門。釋迦賓之也。彌陀主之也。釋迦生之也。彌陀家之也。釋迦于病藥之也。彌陀使之終身不死也。釋迦之土猶逆旅也。彌陀之土猶鄉間也。自西竺以望安樂國。與震旦之望安樂國一也。
胡安國
安國。字康侯。謚文定。紹聖中對䇿。詞幾萬言。哲宗親擢為第三。除太學錄。建炎中除徽猷閣待制。后以寶文閣學士致仕。晚號草菴。久依上封才禪師。得言外之旨。禪人舉斬貓兒話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。滿堂兔馬非龍象。大用堂堂總不知。又寄上封有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓(普燈)。
張商英
商英。字天覺。號無盡居士。童兒日記萬言。
【現代漢語翻譯】 現代漢語譯本： 在全國分設五十三州。每個州都選拔有德行的僧人來調護。在這些州選擇吉祥的地方建造佛寺。吉州的法蒙寺就是其中之一（出自《傳燈錄》和《本集》）。
晁說之
晁說之，字以道，濟北人，自號景遷，官至待制。曾經撰寫《仁王般若經序》和《明智法師碑論》。擔任明州鹽場監的時候，經常去南湖拜訪明智。聽聞『三千境觀』的說法，非常高興並願意學習，通曉了其中的要旨。晚年每天誦讀《法華經》，自號天臺教僧（出自《佛祖統紀》）。他又從事禪學，所以黃庭堅（山谷）有『念公坐臞禪，守心如縛虎』的詩句。晁說之曾經回覆趙子和的書信，大意是：『我釋迦牟尼佛（Sakyamuni Buddha）與阿彌陀佛（Amitabha Buddha）憐憫這些眾生，乃是同一個願力，在無量無邊的法門之外建立這個法門。釋迦牟尼佛是賓客，阿彌陀佛是主人。釋迦牟尼佛是生，阿彌陀佛是家。釋迦牟尼佛是病時的藥，阿彌陀佛是使人終身不死。釋迦牟尼佛的國土就像旅館，阿彌陀佛的國土就像家鄉。從西竺（印度）遙望安樂國（極樂世界），與從震旦（中國）遙望安樂國是一樣的。』
胡安國
胡安國，字康侯，謚號文定。紹聖年間（1094-1098）參加科舉考試，對策文章近萬字，哲宗皇帝親自提拔為第三名，授予太學錄的官職。建炎年間（1127-1130）被授予徽猷閣待制。後來以寶文閣學士的身份退休。晚年自號草菴，長期跟隨上封才禪師，領悟了言語之外的旨意。有禪人舉『斬貓兒』的話頭來問胡安國，胡安國用偈語回答說：『手握乾坤殺活機，縱橫施設在臨時。滿堂兔馬非龍象，大用堂堂總不知。』又寄給上封禪師的詩有：『祝融峰似杜城天，萬古江山在目前。須信死心元不死，夜來秋月又同圓。』（出自《普燈錄》）。
張商英
張商英，字天覺，號無盡居士。小時候一天能記住上萬字。
【English Translation】 English version: Fifty-three states were established throughout the country. In each state, monks of virtuous conduct were selected to care for the people. Auspicious sites were chosen in these states to build Buddhist temples. Fameng Temple in Jizhou was one of them (from the Transmission of the Lamp and Benji).
Chao Shuo-zhi
Chao Shuo-zhi, courtesy name Yi-dao, was a native of Jibei, who styled himself Jing-qian, and held the official position of Attendant-in-Waiting (Daizhi). He once wrote the preface to the Renwang Prajna Sutra and the Epitaph for Dharma Master Mingzhi. When he was the Salt Field Supervisor of Mingzhou, he often visited Mingzhi at South Lake. Upon hearing the doctrine of the 'Three Thousand Realms in a Single Thought' (三千境觀), he was delighted and willing to learn, and he understood its essence. In his later years, he recited the Lotus Sutra daily and styled himself a monk of the Tiantai school (from the Comprehensive Record of the Buddha's Successors). He also engaged in Chan (Zen) studies, hence Huang Tingjian (Shangu)'s line: 'Venerable Nian sits in emaciated meditation, guarding his mind like binding a tiger.' Chao Shuo-zhi once replied to Zhao Zihe in a letter, roughly saying: 'Our Sakyamuni Buddha (釋迦牟尼佛) and Amitabha Buddha (阿彌陀佛) have compassion for these sentient beings, and it is the same vow that establishes this Dharma gate outside of the immeasurable and boundless Dharma gates. Sakyamuni Buddha is the guest, and Amitabha Buddha is the host. Sakyamuni Buddha is birth, and Amitabha Buddha is home. Sakyamuni Buddha is medicine for illness, and Amitabha Buddha causes one to never die. Sakyamuni Buddha's land is like an inn, and Amitabha Buddha's land is like one's hometown. Looking towards the Land of Bliss (安樂國, Sukhavati) from West India (西竺), is the same as looking towards the Land of Bliss from China (震旦).'
Hu An-guo
Hu An-guo, courtesy name Kang-hou, posthumous title Wending. During the Shaosheng era (1094-1098) of the Song Dynasty, he participated in the imperial examination, and his policy essay was nearly ten thousand words long. Emperor Zhezong personally promoted him to third place and granted him the position of Registrar of the Imperial Academy (Taixue Lu). During the Jianyan era (1127-1130), he was granted the title of Attendant-in-Waiting of the Pavilion of Eminent Counsel (Huiyou Ge Daizhi). Later, he retired with the title of Academician of the Baowen Pavilion (Baowen Ge Xueshi). In his later years, he styled himself Cao'an (Grass Hut) and followed Chan Master Shangfeng Cai for a long time, gaining the meaning beyond words. A Chan practitioner asked Hu An-guo about the 'chopping the cat' story, and Hu An-guo replied with a verse: 'Holding the mechanism of killing and giving life in hand, applying it freely according to the moment. The hall is full of rabbits and horses, not dragons and elephants; the great function is grand, yet all are unaware.' He also sent a poem to Shangfeng Chan Master, saying: 'Mount Zhurong resembles the sky above Du City, the myriad ages of rivers and mountains are before my eyes. You must believe that the dead heart is originally not dead, and the autumn moon is round again tonight.' (from the Extensive Lamp Record).
Zhang Shang-ying
Zhang Shang-ying, courtesy name Tian-jue, styled himself Layman Wujin (Endless). As a child, he could memorize ten thousand words a day.
趙抃薦之。召赴闕。袖草茆憂國書以進徽宗。大觀四年六月以公入相。時久旱。是夕大雨。御書商霖二字賜之。初因入僧寺見藏經嚴整。怫然曰。吾孔聖之教不如胡人之書耶。夜坐長思憑紙閣筆。妻向氏曰。何不睡去。公曰。吾正此著無佛論。向氏曰。既言無佛。何論之有。當著有佛論可耳。公默而止。后詣同列。見佛龕前維摩經。信手開視。有云。此病非地大。亦不離地大。倏然會心。因借歸細讀。向氏曰。讀此經始可著無佛論。公由是深信佛道。初謁東林總禪師。遂蒙印可。公漕江西見兜率悅禪師。相與夜談及宗門事。公曰。比看傳燈尊宿機緣。惟疑德山托缽話。悅曰。若疑此話。其餘則是心思意解。何曾至大安樂境界。公憤然。就榻屢起。夜將五鼓。不覺踢翻溺器。忽大有省發。即叩悅門謂悅曰。已捉得賊了也。悅曰贓在何處。公擬議。悅曰都運且寢。翼旦。公乃述偈曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。公著護法論。首云。孔子曰朝聞道夕死可矣。以仁義忠信為道耶。則孔子固有仁義忠信矣。以長生久視為道耶。則曰夕死可矣。是果求聞何道哉。豈非大覺慈尊識心見性無上菩提之道也。不然則列子何以謂孔子曰。丘聞西方有大聖人。不治而不亂。不言而自信。不化而自行
【現代漢語翻譯】 現代漢語譯本 趙抃向朝廷推薦了他。皇帝下詔讓他到京城。他懷揣著憂國憂民的奏章進獻給徽宗（1101-1125在位）。大觀四年（1110年）六月，因為他的才能被任命為宰相。當時正值長期乾旱，當晚就下起了大雨。徽宗（1101-1125在位）親筆寫下『商霖』二字賜給他。起初，他因為進入僧寺，看到寺中收藏的佛經非常整齊，憤然說道：『我們孔聖人的教誨還不如胡人的書籍嗎？』晚上獨自坐著，長時間思考，靠著書桌擱著筆。他的妻子向氏說：『為什麼不去睡覺呢？』他說：『我正在寫一篇《無佛論》。』向氏說：『既然說沒有佛，又有什麼可論的呢？不如寫一篇《有佛論》更好。』他沉默不語。後來到同僚那裡，看到佛龕前的《維摩詰經》，隨意翻開一看，上面寫著：『此病非地大，亦不離地大。』忽然領會了其中的意思，於是借回家仔細閱讀。向氏說：『讀了這部經，才可以寫《無佛論》。』他從此深信佛道。起初拜見東林總禪師，於是得到禪師的印可。他以漕運使的身份巡視江西，拜見兜率悅禪師，兩人一起夜談，談到宗門之事。他說：『近來看《傳燈錄》中各位尊宿的機緣，唯獨疑惑德山托缽的話。』悅禪師說：『如果疑惑這句話，那麼其餘的都是心思意解，何曾達到大安樂的境界？』他非常氣憤，在床上屢次起身。夜裡將近五更時分，不小心踢翻了尿壺，忽然大徹大悟，於是敲開悅禪師的門，對悅禪師說：『我已經捉到賊了！』悅禪師問：『贓物在哪裡？』他猶豫不決。悅禪師說：『都運還是先睡吧。』第二天早上，他於是作偈說：『鼓聲寂靜，鐘聲沉沒，托缽歸來。巖頭一拶，語如雷霆。果然只得三年活，莫不是遭他授記來。』他寫了《護法論》，開頭說：『孔子說，早上聽到道，晚上死了都可以。』是以仁義忠信為道嗎？那麼孔子本來就有仁義忠信了。是以長生久視為道嗎？那麼又說晚上死了都可以。這究竟是要求聞什麼道呢？難道不是大覺慈尊識心見性無上菩提之道嗎？不然的話，列子為什麼要說孔子說：『我聽說西方有大聖人，不治理卻能安定，不說話卻能使人信服，不用教化百姓就能自我執行。』
【English Translation】 English version Zhao Bian recommended him to the court. The emperor summoned him to the capital. He presented a memorial to Emperor Huizong (reigned 1101-1125) expressing his concern for the country and its people. In June of the fourth year of the Daguan era (1110), he was appointed as prime minister due to his talent. At that time, there was a prolonged drought, and it rained heavily that night. Emperor Huizong (reigned 1101-1125) personally wrote the two characters 'Shang Lin' and bestowed them upon him. Initially, he entered a Buddhist temple and, seeing the Buddhist scriptures neatly arranged, he said indignantly, 'Are the teachings of our Confucius not as good as the books of the barbarians?' Sitting alone at night, he pondered for a long time, resting his pen on the desk. His wife, Lady Xiang, said, 'Why don't you go to sleep?' He said, 'I am writing a 'Treatise on the Absence of Buddha'.' Lady Xiang said, 'Since you say there is no Buddha, what is there to discuss? It would be better to write a 'Treatise on the Existence of Buddha'.' He remained silent. Later, he went to a colleague's house and saw the Vimalakirti Sutra in front of the Buddhist shrine. He casually opened it and saw the words: 'This illness is not of the earth element, nor is it apart from the earth element.' Suddenly, he understood the meaning and borrowed it to read carefully at home. Lady Xiang said, 'Only after reading this sutra can you write the 'Treatise on the Absence of Buddha'.' From then on, he deeply believed in Buddhism. He first visited Chan Master Zong of Donglin Temple and was approved by the Chan master. As a transport commissioner inspecting Jiangxi, he visited Chan Master Yue of Doushuai Temple. They talked together at night about matters of the Zen school. He said, 'Recently, I have been reading the Transmission of the Lamp and the opportunities of the venerable masters, but I only doubt the words of Deshan carrying his begging bowl.' Chan Master Yue said, 'If you doubt these words, then the rest are just thoughts and interpretations, and you have never reached the state of great bliss.' He was very angry and got up from the bed several times. Near the fifth watch of the night, he accidentally kicked over the chamber pot and suddenly had a great enlightenment. He knocked on Chan Master Yue's door and said to Chan Master Yue, 'I have caught the thief!' Chan Master Yue asked, 'Where is the stolen goods?' He hesitated. Chan Master Yue said, 'Transport Commissioner, you should sleep first.' The next morning, he composed a verse saying: 'The drum is silent, the bell is submerged, returning with the begging bowl. A pinch from Yantou, words like thunder. Indeed, one can only live for three more years, could it be that he received a prophecy?' He wrote the Treatise on Protecting the Dharma, beginning with: 'Confucius said, 'If one hears the Dao in the morning, one can die in the evening.' Is it that benevolence, righteousness, loyalty, and trustworthiness are the Dao? Then Confucius already had benevolence, righteousness, loyalty, and trustworthiness. Is it that longevity is the Dao? Then he said one can die in the evening. What Dao is one seeking to hear? Is it not the Dao of the Greatly Enlightened Compassionate One, recognizing the mind, seeing the nature, and attaining unsurpassed bodhi? Otherwise, why would Liezi say that Confucius said: 'I have heard that there is a great sage in the West, who governs without governing and is orderly, who speaks not and is trusted, who transforms not and yet the people follow of their own accord.'
。蕩蕩乎民無能名焉。列子學孔子者也。而遽述此說。信不誣矣。孔子聖人也。尚尊其道。而今之學孔子者。未讀百千卷之書。先以排佛為急務者。何也。
徐俯
俯。字師川。懷奇負氣。七歲能詩。為其舅黃山谷所知。嘗扣問靈源清禪師禪道。師答以書。略曰。古之達人所以鑒世間如影響。了聖道如蘧廬者。無他。自徹心源而已(云云)。俯靖康初為尚書員外郎。與朝士同志者掛缽于天寧之擇木堂。力參圓悟。悟亦喜其見地超邁。一日至書記寮指悟頂相曰。這老漢腳根猶未點地在。悟䫌面曰。甕里何曾走卻鱉。俯曰且喜老漢腳根點地。悟曰莫謗他好(普燈)。俯䟦護法論曰。無盡居士護法之心可謂至矣。於三教中皆有勸戒。然苦口者是良藥。逆耳者是忠言。其實指驅陽修之過者。余知無他。亦罰一誡百之謂也。覽者宜悉焉。
蔣之奇
之奇。字穎叔。仁宗朝舉賢良方正科。試六論。官至翰林學士同知樞密院事。嘗作楞伽經序。略曰。之奇嘗苦楞伽經難讀。又難得善本。太子太保致政張公施此經。而眉山蘇子瞻為書而刻之板。以為金山常住。金山長老佛印大師了元持以見寄。之奇為之言曰。佛之所說經總十二部。而其多至於五千卷。方其正法流通之時。人有聞半偈得一句而悟入者。蓋不可為
【現代漢語翻譯】 現代漢語譯本：浩瀚無邊啊，百姓無法用言語來形容它（道）。列子是向孔子學習的人，卻很快地敘述了這種說法，確實不是虛假的。孔子是聖人，尚且尊重「道」，而現在學習孔子的人，還沒讀完成百上千卷的書，就先以排斥佛教作為緊急任務，這是為什麼呢？
徐俯
徐俯，字師川，懷有奇才，心懷壯志。七歲就能寫詩，被他的舅舅黃山谷所賞識。曾經向靈源清禪師請教禪道。禪師用書信回答他，大略是說，古代的通達之人，之所以能看清世間如光影，明白聖道如客棧，沒有別的，只是因為徹底領悟了心源罷了（此處省略）。徐俯在靖康初年（1126年）擔任尚書員外郎，與朝中志同道合的人在天寧寺的擇木堂掛單，努力參悟圓悟禪師的教誨。圓悟禪師也很欣賞他見解超凡。一天，徐俯來到書記寮，指著圓悟禪師的頂相說：『這老漢的腳跟還沒著地呢。』圓悟禪師變了臉色說：『甕里哪裡跑得了鱉？』徐俯說：『可喜老漢腳跟已經著地了。』圓悟禪師說：『不要誹謗他好。』（出自《普燈錄》）。徐俯在《護法論》的跋文中說：『無盡居士護衛佛法的心意可以說是很真誠了，在儒、釋、道三教中都有勸誡。然而良藥苦口，忠言逆耳，實際上是指責歐陽修的過失，我知道沒有別的意思，也是爲了懲罰一個而警戒一百個人。』閱讀的人應該明白這一點。
蔣之奇
蔣之奇，字穎叔。在仁宗年間（1023-1063年）參加賢良方正科的考試，應試六篇論文。官至翰林學士同知樞密院事。曾經作《楞伽經序》，大略是說：『我曾經苦於《楞伽經》難以閱讀，又難以得到好的版本。太子太保致仕的張公施捨了這部經，而眉山的蘇軾為之書寫並刻板，作為金山寺的常住之物。金山寺長老佛印大師了元拿著它來給我看，我為之說道：佛所說的經典總共有十二部，而數量多達五千卷。當正法流通的時候，有人聽到半句偈語，得到一句經文就能領悟入道，這大概是不可
【English Translation】 English version: Vast and boundless, the people cannot name it (the Dao). Liezi, who studied with Confucius, quickly narrated this saying, and it is certainly not false. Confucius was a sage, and he still respected the 'Dao,' but why do those who study Confucius today, before reading hundreds or thousands of books, take rejecting Buddhism as their urgent task?
Xu Fu
Xu Fu, styled Shichuan, possessed extraordinary talent and lofty aspirations. He could write poetry at the age of seven and was recognized by his uncle Huang Shangu. He once consulted Zen Master Lingyuan Qing about the Zen path. The Zen master replied in a letter, roughly saying that the reason why the enlightened people of ancient times could see the world as shadows and understand the sacred path as a temporary lodging was simply because they had thoroughly understood the source of their minds (omitted here). In the early Jingkang period (1126 AD), Xu Fu served as an assistant secretary in the Ministry of Works. Together with like-minded officials, he stayed at the Zemu Hall of Tianning Temple, diligently studying the teachings of Zen Master Yuanwu. Zen Master Yuanwu also appreciated his extraordinary insights. One day, Xu Fu came to the secretariat and pointed to the top of Zen Master Yuanwu's head, saying, 'This old man's feet have not yet touched the ground.' Zen Master Yuanwu changed his expression and said, 'How can a turtle escape from a jar?' Xu Fu said, 'Congratulations, old man, your feet have touched the ground.' Zen Master Yuanwu said, 'Don't slander him.' (From 'Puteng Lu'). Xu Fu wrote in the postscript of 'On Protecting the Dharma': 'The heart of Layman Wujin in protecting the Dharma can be said to be very sincere, with admonitions in Confucianism, Buddhism, and Taoism. However, good medicine tastes bitter, and honest advice is unpleasant to the ear. In fact, it refers to criticizing Ouyang Xiu's mistakes. I know there is no other meaning, but it is also to punish one as a warning to a hundred.' Readers should understand this.
Jiang Zhiqi
Jiang Zhiqi, styled Yingshu. During the Renzong reign (1023-1063 AD), he participated in the examination for virtuous and upright candidates, writing six essays. He rose to the position of Hanlin Academician and Deputy Privy Councilor. He once wrote a preface to the 'Laṅkāvatāra Sūtra,' roughly saying: 'I once suffered from the difficulty of reading the 'Laṅkāvatāra Sūtra' and the difficulty of obtaining a good version. Zhang Gong, the retired Grand Tutor to the Crown Prince, donated this sutra, and Su Shi of Meishan wrote and engraved it as a permanent fixture of Jinshan Temple. Abbot Foyin Liaoyuan of Jinshan Temple brought it to show me, and I said to him: The Buddha's teachings consist of twelve categories of scriptures, totaling as many as five thousand volumes. When the true Dharma was circulating, some people could attain enlightenment by hearing half a verse or obtaining a single sentence of scripture, which was probably immeasurabl
量數。至於像法末法之後。去聖既遠。人始溺於文字。有入海算沙之困。於一真體乃慢不省解。於是有祖師出焉。直指人心見性成佛。以為教外別傳。于動容發語之頃。而上根利器之人已目擊而得之矣。之奇過南都謁張公。親聞公說自三司使翰林學士出守滁州。一日入瑯玡僧舍見一經函。發而視之。乃楞伽經也。恍然覺其前生之所書。筆畫宛然。自以為宿習之緣矣。人之以是一真不滅之性。而生死去來於天地之間。其為世數。雖折天下之草木以為籌箸不能算之矣。然以淪於死生。神識疲耗不能復記。惟圓明不昧之人知焉。有如張公以高文大冊再中制舉。登侍從。秉鈞軸。出入朝廷逾四十年。風烈事業。播人耳目。則其前身當爲大善知識無足疑者。其能記憶前世之事。豈不謂信然哉。
郭祥正
祥正。字功甫。官至殿中丞。所居有醉吟庵。功甫自當涂絕江謁舒州白雲端禪師。師問曰牛淳乎。功甫曰淳矣。師叱之。功甫拱手而立。師曰淳乎淳乎。南泉．大溈無異此也。乃贈偈曰。牛來山中。水足草足。牛出山去。東觸西觸。一日到黃梅東山請演禪師說法。乃於法座前拈香云。此一瓣香爇向爐中。為光明雲遍滿法界。供養我堂頭師兄禪師。伏願於此雲中方廣座上。擘開面門放出先師頂相與諸人描貌。何以如此。
【現代漢語翻譯】 現代漢語譯本：數量計算。至於像法時代和末法時代之後（佛教衰落時期），遠離聖賢，人們開始沉溺於文字，陷入如同入海算沙的困境，對於唯一真實的本體反而懈怠而不理解。於是有祖師出現，直指人心，見性成佛，作為教外別傳（不依賴經典文字的傳承）。在舉手投足、言語之間，上等根器、聰慧敏銳之人已經親眼見到並領悟了。之奇在南都拜訪張公，親耳聽張公說自己從三司使、翰林學士的職位外放到滁州做地方官，有一天進入瑯琊寺的僧舍，看到一個經函，打開一看，竟然是《楞伽經》。恍然大悟，覺得是自己前生所書寫，筆畫宛如昨日。自認為是宿世的因緣啊。人憑藉這唯一真實不滅的本性，在天地之間生死輪迴，其世間的次數，即使折斷天下的草木作為籌碼也無法計算。然而因為沉淪於生死，神識疲憊耗損，不能再記起。只有圓滿光明、不迷惑的人才能知道。比如張公以高超的文采多次考中制科，登上侍從之位，掌握朝廷大權，出入朝廷四十多年，他的風範和事業，廣為人知。那麼他的前身應當是一位大善知識，這沒有什麼可懷疑的。他能夠記憶前世的事情，難道不是可信的嗎？
郭祥正
祥正，字功甫，官至殿中丞。所居住的地方有個醉吟庵。功甫從當塗渡江拜訪舒州白雲端禪師（禪宗大師）。禪師問：『牛馴服了嗎？』功甫回答：『馴服了。』禪師呵斥他。功甫拱手站立。禪師說：『馴服了嗎？馴服了嗎？南泉（禪宗祖師）、大溈（禪宗祖師）也沒有什麼不同。』於是贈送偈語說：『牛來到山中，水足草也足。牛走出山去，東撞西撞。』有一天到黃梅東山請演禪師說法，於是在法座前拈香說：『這一瓣香點燃在香爐中，化為光明雲遍滿法界，供養我的堂頭師兄禪師。希望您在此雲中的方廣座上，劈開面門，放出先師的頂相，讓大家描繪。』為什麼要這樣做呢？'
【English Translation】 English version: Calculation of quantities. As for after the Image Dharma (semblance of the Dharma) and the End Dharma (decline of the Dharma) periods, being far from the sages, people began to indulge in writing, falling into the predicament of counting sand in the sea, and became negligent and uncomprehending of the one true essence. Thereupon, a Patriarch emerged, directly pointing to the human mind, seeing one's nature and becoming a Buddha, regarding it as a separate transmission outside the teachings (a transmission not dependent on scriptures). In the midst of gestures and speech, people of superior faculties and sharp minds have already witnessed and attained it. Zhiqi visited Lord Zhang in Nandu and personally heard Lord Zhang say that he was transferred from the position of Three Departments Commissioner and Hanlin Academician to Chuzhou as a local official. One day, he entered a monk's residence in Langye Temple and saw a scripture box. Upon opening it, it turned out to be the Laṅkāvatāra Sūtra (Scripture on Entering Lanka). He suddenly realized that it was what he had written in his previous life, the strokes were still vivid. He considered it a karmic connection from a past life. People rely on this one true and imperishable nature to undergo birth and death in the universe. The number of lifetimes, even if all the plants and trees in the world were broken into counting sticks, could not be calculated. However, because they are immersed in birth and death, their consciousness is exhausted and they cannot remember. Only those who are perfectly enlightened and not deluded know it. For example, Lord Zhang repeatedly passed the imperial examinations with outstanding literary talent, ascended to the position of attendant, and held the reins of power in the court, entering and leaving the court for more than forty years. His demeanor and career were widely known. Then his previous life should have been a great kalyāṇa-mitra (spiritual friend), there is no doubt about it. Is it not believable that he could remember things from his previous life?
Guo Xiangzheng
Xiangzheng, courtesy name Gongfu, held the official position of Palace Attendant. He resided in a place called Drunken Singing Hermitage. Gongfu crossed the river from Dangtu to visit Chan Master Baiyun Duan of Shuzhou. The Master asked: 'Is the ox tamed?' Gongfu replied: 'Tamed.' The Master scolded him. Gongfu stood with his hands folded. The Master said: 'Tamed? Tamed? Nanquan (Zen ancestor) and Dawei (Zen ancestor) are no different from this.' Then he presented a verse saying: 'The ox comes to the mountain, water is sufficient and grass is sufficient. The ox goes out of the mountain, bumping east and bumping west.' One day, he went to Huangmei Dongshan to ask Chan Master Yan to preach the Dharma. Then, in front of the Dharma seat, he took incense and said: 'This petal of incense is burned in the incense burner, transforming into clouds of light that fill the Dharma realm, offering it to my senior brother Chan Master. I hope that on this Vipulagarbha (vast and spacious) seat in the clouds, you will split open your face and release the image of the predecessor's crown, allowing everyone to depict it.' Why do we do this?'
白雲巖畔舊相逢。昨日今朝事不同。夜靜水寒魚不餐。一爐香散白蓮風(資監並統紀)。
秦觀
觀。字少游。號太虛公。高郵人。元祐初東坡以賢良方正薦于朝。除太學博士。官至國子編修。東坡又嘗薦于安石王公。安石曰。君奇秦君。口之而不置。我得其文。手之而不釋。觀門世事佛。聞端獅子道風。一日端至高郵。觀請就廣慧寺升座。端以手自指云。天上無雙月。人間只一僧。一堂風冷淡。千古意分明。觀肯之(僧傳)。有五百羅漢圖記。寶林．龍井等記(文具淮海集)。
林逋
逋。字君復。梅聖俞為逋撰詩序。略曰。天聖中。聞寧海西湖之上有林君。嶄嶄有聲。若高峰瀑泉。望之可愛。即之逾清。挹之甘潔而不厭也。君咸平景德間會天子修封禪。未及詔聘。終老不及施用於時。及其歿矣。謚曰和靖先生。嘗作詩送慈雲懺主。謁金陵王安石曰。高牙熊軾隱鈴齋。棠樹陰濃長綠苔。丞相望尊賓謁少。清言應待道人來。天竺孱顏暫掩扉。講香浮穗上行衣。白𤠔聲里生公石。莫遣移文怨晚歸。酬天竺慈雲大師詩曰。林表飛來色。猶慚久卜鄰。㳂回一水路。夢想五天人。謝絕空園草。沉冥滿幾塵。暮云如有得。寧謝寄聲頻(本集)。
尹洙
洙。字師魯。深於春秋。慶曆初遷起
【現代漢語翻譯】 現代漢語譯本： 白雲巖畔，我們曾經相逢。昨日和今朝，世事已經不同。夜深人靜，水冷魚兒不食。一爐香燃盡，散發著白蓮般的清風(資監並統紀)。
秦觀
秦觀，字少游，號太虛公，是高郵人。元祐年間（1086-1094）初年，蘇軾以賢良方正的身份向朝廷推薦他，被授予太學博士的職位，官至國子編修。蘇軾還曾向王安石推薦他。王安石說：『您如此稱讚秦觀，口中不停地讚揚他。我得到他的文章，手中愛不釋手。』秦觀家世代信奉佛教。聽說端禪師在獅子座講經說法，一天，端禪師來到高郵，秦觀請他在廣慧寺升座。端禪師用手指著自己說：『天上沒有第二個月亮，人間只有一個老僧。一堂風氣冷淡，千古之意分明。』秦觀認可了他的說法(僧傳)。著有《五百羅漢圖記》、《寶林記》、《龍井記》等(文具淮海集)。
林逋
林逋，字君復。梅堯臣為林逋撰寫詩序，大略是說：天聖年間（1023-1032），聽說寧海西湖之上有一位林君，聲名鵲起，如同高峰上的瀑布泉水，望之可愛，即之愈清，取之甘甜潔凈而不厭倦。林逋在咸平、景德年間（998-1007）正逢天子要舉行封禪大典，但沒有等到朝廷的詔書聘用，最終老死也沒有被朝廷所用。他去世后，被謚為和靖先生。曾經作詩送別慈雲懺主，謁見金陵的王安石說：『高大的官衙，熊軾車隱沒在寂靜的官署里，棠樹陰濃，長滿了綠苔。丞相您地位尊貴，來拜訪的人很少，清談應該等待道人前來。』『我從天竺寺回來，暫時掩上寺門。講經的香氣飄浮在僧衣上。白蓮社的唸佛聲中，生公講經的石頭依然存在，不要因為調令遲遲不來而心生怨恨。』酬謝天竺慈雲大師的詩說：『從林間飛來的景色，還慚愧我久久才來做鄰居。沿著彎彎曲曲的水路，夢想著西天取經的人。謝絕了空園裡的雜草，沉浸在佛法中，書案上堆滿了經卷。暮云如果有所得，何必謝絕你頻繁的寄聲問候呢？』(本集)。
尹洙
尹洙，字師魯，精通《春秋》。慶曆年間（1041-1048）初年，陞遷為起居舍人。
【English Translation】 English version: We met by the White Cloud Rock in the past. Yesterday and today, things are different. In the quiet night, the water is cold and the fish do not eat. A censer of incense burns out, spreading the breeze of white lotus (Zi Jian Bing Tong Ji).
Qin Guan
Qin Guan, styled Shaoyou, alias Taixu Gong, was a native of Gaoyou. In the early years of the Yuanyou period (1086-1094), Su Shi recommended him to the court as a virtuous and upright person, and he was granted the position of Doctor of the Imperial Academy, eventually rising to the position of Compiler of the National Academy. Su Shi also recommended him to Wang Anshi. Wang Anshi said, 'You praise Qin Guan so much, you never stop talking about him. I obtained his writings, and I can't put them down.' Qin Guan's family had been devout Buddhists for generations. Hearing that Chan Master Duan was preaching the Dharma on the Lion Throne, one day, Chan Master Duan came to Gaoyou, and Qin Guan invited him to ascend the seat at Guanghui Temple. Chan Master Duan pointed to himself and said, 'There is no second moon in the sky, and there is only one monk in the world. The atmosphere in the hall is cold and indifferent, and the meaning of the ages is clear.' Qin Guan agreed with him (Monk Biography). He wrote 'Records of Five Hundred Arhats,' 'Record of Baolin,' 'Record of Longjing,' etc. (Collected Works of Huaihai).
Lin Bu
Lin Bu, styled Junfu. Mei Yaochen wrote a preface to Lin Bu's poems, roughly saying: During the Tiansheng period (1023-1032), it was heard that there was a Mr. Lin on the West Lake of Ninghai, whose reputation was rising like a waterfall spring on a high peak, lovely to look at, clearer to approach, and sweet and clean to draw from without getting tired of it. Lin Bu, during the Xianping and Jingde periods (998-1007), coincided with the emperor's Fengshan ceremony, but he did not wait for the imperial edict to be hired, and eventually died without being used by the court. After his death, he was posthumously named Mr. Hejing. He once wrote a poem to send off Repentance Master Ciyun, and visited Wang Anshi of Jinling, saying: 'The tall official mansion, the bear-carriage is hidden in the quiet official residence, the shade of the crabapple trees is thick, and green moss grows. Your Excellency, the Prime Minister, is of high status, and few people come to visit, and a pure conversation should wait for the Taoist to come.' 'I have returned from Tianzhu Temple, and I will temporarily close the temple door. The fragrance of preaching floats on the monk's robe. In the chanting of the White Lotus Society, the stone where Master Sheng preached still exists, do not resent the late return because the transfer order is late.' The poem in response to Master Ciyun of Tianzhu says: 'The scenery flying from the forest, I am still ashamed that I have only come to be a neighbor for a long time. Along the winding water road, I dream of the people who went to the Western Paradise to seek scriptures. I have declined the weeds in the empty garden, and I am immersed in the Dharma, and the desk is full of scriptures. If the evening clouds have gained something, why refuse your frequent greetings?' (Collected Works).
Yin Zhu
Yin Zhu, styled Shilu, was proficient in the 'Spring and Autumn Annals.' In the early years of the Qingli period (1041-1048), he was promoted to Drafting Official.
居舍人。貶均州監稅而卒。其孫尹和靖也。初師魯疾革。而范資政命朱炎夜往候之。師魯謂炎曰。吾死生如何。炎曰脈不可也。師魯曰。吾亦自知。因說素學佛於法昭禪師。吾今資此也。及其夕三鼓。屏人隱幾而終。其神不亂(輔教編)。
包拯
拯。字希仁。慶曆中為御史中丞。后拜樞密。謚孝肅。天性嚴厲。未嘗有笑容。人謂包公笑比黃河清。公為京兆尹。民有自陳以白金百兩寄我者亡矣。今還其家。其子不受。望公召其子還之。公嘆異。即召其子語之。其子辭曰。先父存日無白金私寄他室。二人相讓久之。公乃以金付在城寺院。修冥福以薦幽爽(本傳)。
江公望
公望。字民表。釣臺人。徽宗朝除左司諫。蔬食清修。述菩提文．唸佛方便文以勸道俗。有子早亡。託夢舅氏曰。為稟吾父。乞就天寧寺看寶積經。庶歸生善處。吾父修行功業已成。冥府有金字碑云。嚴州江公望身居言責。志慕苦空。躬事熏修。心無愛染。動靜不忘。于佛法言談罔失於宗風。名預脫于幽關。身必歸於凈土。宣和末知廣德軍。一旦無病面西而化。公望嘗曰。利根之人。唸唸不生。心心無所。六根杳寂。諸識消落。法法全真。門門絕待。瞥爾遂成真如實觀。初機後學唯除賓客寒溫時。大小便利時。可暫停念。如
【現代漢語翻譯】 現代漢語譯本： 居舍人，被貶到均州擔任監稅的職務，最終在那裡去世。他的孫子是尹和靖。當初，師魯病重，范資政命令朱炎在晚上前去探望他。師魯對朱炎說：『我的生死會如何？』朱炎說：『脈象已經不行了。』師魯說：『我自己也知道。』於是講述了他平時向法昭禪師學習佛法的事情，說：『我現在依靠這個了。』到了當晚三更時分，他屏退左右，靠著幾案而終，神識沒有散亂（出自《輔教編》）。 包拯 包拯，字希仁，在慶曆年間（1041-1048）擔任御史中丞，後來被授予樞密使的職位，謚號孝肅。他天性嚴肅嚴厲，從未有過笑容。人們說『包公一笑比黃河清』。包拯擔任京兆尹時，有百姓前來陳述說：『有人用白銀一百兩寄存在我這裡，現在丟失了。現在已經歸還給了他家，他的兒子不肯接受，希望您能召見他的兒子，讓他收下。』包拯感到驚異，於是召見了他的兒子，對他說這件事。他的兒子推辭說：『我的父親在世時，沒有把白銀私下寄存在別人家裡的事情。』兩人互相推讓了很久。包拯於是把白銀交給城裡的寺院，做法事以超度亡靈（出自《本傳》）。 江公望 江公望，字民表，是釣臺人。在徽宗朝（1100-1125）被任命為左司諫。他吃素食，生活清苦，著述了《菩提文》、《唸佛方便文》來勸導僧俗。他有個兒子早逝，託夢給舅舅說：『請轉告我的父親，請求到天寧寺去看《寶積經》，或許可以轉生到好的地方。我的父親修行功業已經成就，冥府有金字碑文說：嚴州江公望身居言責，志向仰慕苦行和空寂，親自從事修行，心中沒有愛戀和染著，一舉一動都不忘記佛法，言談沒有違背佛法的宗旨，名字已經從地獄中除名，身體必定迴歸凈土。』宣和年間（1119-1125）末年，他擔任廣德軍的知軍。有一天，他無病而面向西方去世。江公望曾經說過：『對於根器銳利的人來說，唸唸不生，心心無所執著，六根寂靜，諸識消散脫落，一切法都是真實的，一切法門都是絕對的。』瞬間就能成就真如實觀。初學的人，除了賓客來訪寒暄的時候，以及大小便的時候，可以暫停唸佛。』
【English Translation】 English version: He lived as a commoner and was demoted to Junzhou as a tax supervisor, where he eventually died. His grandson was Yin Hejing. Initially, when Shi Lu was critically ill, Vice Minister Fan ordered Zhu Yan to visit him at night. Shi Lu asked Yan, 'What will happen to my life and death?' Yan replied, 'The pulse is no longer viable.' Shi Lu said, 'I also know it myself.' Then he spoke of his usual study of Buddhism with Chan Master Fa Zhao, saying, 'I now rely on this.' That evening, at the third watch, he dismissed everyone, leaned against a table, and passed away, his spirit undisturbed (from 'Auxiliary Teachings'). Bao Zheng Bao Zheng, styled Xiren, served as Vice Censor-in-Chief during the Qingli era (1041-1048). Later, he was appointed as a Privy Councilor and posthumously honored as Xiaosu. He was naturally stern and never smiled. People said, 'Bao Gong's smile is rarer than the Yellow River running clear.' When Bao Zheng was the Governor of Jingzhao, a commoner came to report, 'Someone deposited a hundred taels of silver with me, which has now been lost. It has been returned to his family, but his son refuses to accept it. I hope you can summon his son and have him accept it.' Bao Zheng was astonished and summoned the son, telling him about the matter. The son declined, saying, 'My late father never privately deposited silver in another's house.' They argued for a long time. Bao Zheng then gave the silver to a temple in the city to perform meritorious deeds for the deceased (from 'Biography'). Jiang Gongwang Jiang Gongwang, styled Minbiao, was from Diantai. During the reign of Emperor Huizong (1100-1125) of the Song Dynasty, he was appointed as Left Policy Critic. He lived a simple life, eating vegetarian food, and wrote 'Bodhi Essays' and 'Convenient Essays on Buddha Recitation' to encourage both monks and laypeople. His son died young and appeared in a dream to his uncle, saying, 'Please tell my father to request to see the 'Ratnakuta Sutra' (Baоji Jing 寶積經) at Tianning Temple, so that I may be reborn in a good place. My father's cultivation has been accomplished. There is a golden inscription in the underworld that says: 'Jiang Gongwang of Yanzhou holds a position of responsibility, aspires to asceticism and emptiness, personally engages in cultivation, has no love or attachment in his heart, never forgets the Buddha-dharma in his actions, and his words never deviate from the principles of Buddhism. His name has been removed from the gates of hell, and his body will surely return to the Pure Land.' At the end of the Xuanhe era (1119-1125), he served as the military commissioner of Guangde. One day, he passed away without illness, facing west. Jiang Gongwang once said, 'For those with sharp faculties, thoughts do not arise, the mind is not attached to anything, the six senses are still, the various consciousnesses dissolve and fall away, all dharmas are true, and all doors are absolute.' In an instant, one can achieve the true Suchness contemplation. Beginners can pause their recitation only when greeting guests or during urination and defecation.'
或未免葷茹。睡臥未至昏暝。乃至營辦家事。種種作務。自不用舍。亦自不相妨礙。心口唸念聲聲稱誦聖號。更有甚邪思惡慮敢萌於心。自然純一無雜。若能都攝六根凈念相繼。不過旬月便成三昧。所謂是心作佛。是心是佛。上根大器一念直超。平展之流善觀方便。
楊時
時。字中立。號龜山先生。明道門人。學有本源。為一世儒宗。徽宗朝為國子祭酒。嘗曰。微生高乞醯以與人。孔子不以為直。維摩經云。直心是大道場。儒佛至此實無二理。又曰。圓覺經云。作止任滅是四病。作即助長。止即不蕓。任滅即無事(鳴道集)。時與東林總禪師友善。謂師曰。禪學雖高。卻于儒學未有所得。師曰。儒學緊要處也記得些子。且道君子無入而不自得。得個甚麼。時默然。師又與時言十識。第八庵摩羅識。此言白凈無垢。第九阿賴耶識。此言善惡種子。白凈無垢即孟子之言性善。性善則可謂探其本也。言善惡混。乃于善惡未萌處(資監)。時又問曰。孟子道性善是否。師曰是。時又問性何以善言。師曰。本然之性不與惡對。后朱子謂總老此語卻是(西山讀書記)。
游酢
酢。字定夫。與楊時同學于伊川之門。徽宗朝除監察御史。嘗謁開福寧禪師乞指心要。師曰。道不在說與示也。說示者方便耳。
【現代漢語翻譯】 現代漢語譯本：或許不能避免吃葷腥食物。睡覺時沒有達到昏沉無知的狀態，甚至在操持家務，各種勞作時，自然不用放棄，也不會互相妨礙。心中口中念念不忘、聲聲不斷地稱念聖號。還有什麼邪念惡念敢於在心中萌生呢？自然就變得純一而沒有雜念。如果能夠收攝六根，以清凈的念頭相續不斷，用不了十天半個月就能成就三昧（Samadhi，定）。這就是所謂的『是心作佛（The mind makes the Buddha），是心是佛（The mind is the Buddha）』。上等根器的人一念之間就能直接超脫，普通資質的人善於運用方便法門。
楊時
楊時，字中立，號龜山先生。是程顥（明道）的門人，學問有根源，是當時儒家的宗師。宋徽宗（1100-1126）時期擔任國子祭酒。曾經說過，微生高向人乞求醋來送給別人，孔子不認為這是正直的行為。《維摩詰經》說，『直心是道場』，儒家和佛家到這裡實際上沒有兩種道理。又說，《圓覺經》說，『作止任滅是四病』，『作』就是助長，『止』就是不耕耘，『任滅』就是無所事事（《鳴道集》）。楊時與東林常總禪師關係友好，對常總禪師說，禪學雖然高深，但是在儒學方面卻沒有心得。常總禪師說，儒學緊要的地方我也記得一些，那麼請問『君子無入而不自得』，得到的是什麼？楊時沉默不語。常總禪師又與楊時談論十識，第八識是阿摩羅識（Amala-vijnana，庵摩羅識，無垢識），意思是白凈無垢；第九識是阿賴耶識（Alaya-vijnana，阿賴耶識，藏識），意思是善惡種子。白凈無垢就是孟子所說的性善，性善就可以說是探求到了本源。說善惡混雜，是因為對於善惡還沒有萌發的地方（《資監》）。楊時又問，孟子說性善是否正確？常總禪師說是。楊時又問，性為什麼可以說成是善的？常總禪師說，本然的自性不與惡相對立。後來朱熹認為常總禪師的這句話是對的（《西山讀書記》）。
游酢
游酢，字定夫，與楊時一同在程頤（伊川）門下學習。宋徽宗（1100-1126）時期被授予監察御史。曾經拜訪開福道寧禪師，請求指點心要。道寧禪師說，道不在於說和指示，說和指示只是方便法門罷了。
【English Translation】 English version: Perhaps one cannot avoid eating meat and strong-smelling vegetables. When sleeping, one has not reached a state of unconsciousness, and even when managing household affairs and various tasks, one naturally does not need to abandon it, nor will they hinder each other. In the mind and mouth, one constantly and repeatedly recites the holy name. What evil thoughts and malicious ideas would dare to arise in the heart? Naturally, it becomes pure and without impurities. If one can gather the six senses and maintain a continuous stream of pure thoughts, it will not take more than ten days or half a month to achieve Samadhi (Samadhi, concentration). This is what is meant by 'The mind makes the Buddha (The mind makes the Buddha), the mind is the Buddha (The mind is the Buddha)'. Those with superior faculties can transcend directly in a single thought, while those of ordinary ability are good at using expedient methods.
Yang Shi
Yang Shi, courtesy name Zhongli, styled himself as Mr. Guishan. He was a disciple of Cheng Hao (Mingdao), with a profound foundation in learning, and was a leading Confucian scholar of his time. During the reign of Emperor Huizong of Song (1100-1126), he served as the Director of the Imperial Academy. He once said that Weisheng Gao begged for vinegar to give to others, and Confucius did not consider this to be upright behavior. The Vimalakirti Sutra says, 'Straightforwardness is the place of enlightenment,' and Confucianism and Buddhism are actually not two different principles here. He also said that the Yuanjue Sutra says, 'Creating, stopping, letting go, and extinguishing are the four diseases.' 'Creating' is to help grow, 'stopping' is not cultivating, and 'letting go and extinguishing' is doing nothing (Mingdao Ji). Yang Shi was friendly with Chan Master Changzong of Donglin Temple, and said to the master, 'Although Chan Buddhism is profound, you have not gained anything in Confucianism.' Master Changzong said, 'I remember some of the important points of Confucianism. Then tell me, what does a gentleman gain from 'being at ease wherever he is'?' Yang Shi was silent. Master Changzong then discussed the ten consciousnesses with Yang Shi. The eighth consciousness is the Amala-vijnana (Amala-vijnana, 庵摩羅識, stainless consciousness), which means pure and without defilement; the ninth consciousness is the Alaya-vijnana (Alaya-vijnana, 阿賴耶識, storehouse consciousness), which means seeds of good and evil. Pure and without defilement is what Mencius meant by the goodness of human nature, and the goodness of human nature can be said to be exploring its origin. Saying that good and evil are mixed is because one has not yet reached the place where good and evil have not yet arisen (Zijian). Yang Shi then asked, 'Is Mencius's statement about the goodness of human nature correct?' Master Changzong said yes. Yang Shi then asked, 'Why can nature be said to be good?' Master Changzong said, 'The inherent nature is not opposed to evil.' Later, Zhu Xi believed that Master Changzong's statement was correct (Xishan Reading Notes).
You Zuo
You Zuo, courtesy name Dingfu, studied with Yang Shi under the tutelage of Cheng Yi (Yichuan). During the reign of Emperor Huizong of Song (1100-1126), he was appointed as a Supervising Censor. He once visited Chan Master Daoning of Kaifu Temple, requesting guidance on the essentials of the mind. Master Daoning said, 'The Dao is not in speaking and pointing, speaking and pointing are merely expedient means.'
須用就己知歸。外求有相佛。與汝不相似也。酢默然。后致書于師曰。儒者執父子君臣夫婦兄弟朋友各盡其分。罔有不合道者。釋氏謂世間虛幻。要人反常反道。旨殊用異。而聲可入心可通哉。師答曰。人溺情塵愛網。晝思夜度無一息之停。須力與之決。愿收其心之放。死生乃可出。若只括其同異。盡分于父子數者之間。我習內熏。愛緣外染。于道何能造合。能反厥常則心自通。道自合。不然。難以口舌爭也(資監)。
韓駒
駒。字子蒼。政和初除正字終徽猷閣待制。江西詩派之一也。嘗問道于草堂清禪師。致書云。近閱傳燈。言通意料。頗合於心。但世緣萬緒。情習千端。未易消釋。須有切要明心處。毋吝指教。清答云。欲究此事。善惡二途皆勿萌於心。能障人智眼。文字亦不必多看。塞自悟之門。子蒼得此指導。乃述意云。鐘鼎山林無二致。閑中意趣靜中身。都將聞見歸虛照。養性存心不問人。
呂正己
正己。顯謨閣學士。參長蘆且庵仁禪師。嘗問師曰。衣里藏珠是甚麼人。師起抖擻曰一物也無。正己唯唯。師贈偈曰。君今親切到長蘆。抖擻衣衫一物無。此去逢人如有問。但言風急浪花粗。正己投機偈云。鍼芥相投夙有緣。千年孤立雪庭寒。禪人若問前程事。萬里長安到不難。師可
【現代漢語翻譯】 現代漢語譯本： 『須用』（必須使用）就回歸自己已知的（東西）。向外尋求有相的佛（指具有具體形象的佛），與你的本性並不相似。韓駒沉默不語。後來他寫信給草堂清禪師說：『儒家認為父子、君臣、夫婦、兄弟、朋友，各自盡到自己的本分，沒有不合乎道義的。而釋氏（佛教）說世間是虛幻的，要人反常反道，宗旨不同，用法各異，但聲音可以入耳，道理可以相通嗎？』草堂清禪師回答說：『人們沉溺於情感的塵埃和愛慾的羅網，日夜思慮沒有一刻停止，必須用力與之決斷，希望收回那放縱的心，這樣才能脫離生死輪迴。如果只拘泥於相同和差異，盡力于父子等倫常關係之間，我（指禪師自己）習慣於內心的熏修，而你卻被外在的塵緣所沾染，對於道又怎麼能夠契合呢？能夠反轉那反常的狀態，那麼心自然就通達，道自然就契合。不然的話，難以用口舌爭辯啊。』（出自《資監》）。 韓駒 韓駒，字子蒼，政和（宋徽宗年號，1111-1118）初年被授予正字官職，最終官至徽猷閣待制，是江西詩派的代表人物之一。他曾經向草堂清禪師請教佛法。他寫信說：『最近閱讀《傳燈錄》，覺得其中所說的道理通達，意料之外，頗合我的心意。但是世俗的緣分千頭萬緒，情感的習氣千般百端，不容易消除化解。必須要有切實要緊的明心之法，不要吝惜指教。』草堂清禪師回答說：『想要探究這件事，善和惡兩條道路都不要在心中萌生。文字會遮蔽人的智慧之眼，也不必多看，會堵塞自我領悟的門徑。』韓駒得到這樣的指導，於是寫詩表達心意說：『鐘鼎山林沒有兩樣，閒適中的意趣，清靜中的身心。都將所見所聞歸於虛空來觀照，養性存心不問他人。』 呂正己 呂正己，官至顯謨閣學士，參拜長蘆且庵仁禪師。曾經問禪師說：『衣里藏珠（比喻眾生本具佛性）是什麼人？』禪師起身抖動衣袖說：『一物也無。』呂正己表示贊同。禪師贈送偈語說：『你今天親自來到長蘆，抖動衣衫一無所有。此去如果有人問你，就說風大浪急水花粗。』呂正己投機，作偈說：『鍼芥相投，宿世有緣。千年孤立，雪庭寒冷。禪人如果問我前程之事，萬里長安（指證悟）到達並不難。』禪師認可。
【English Translation】 English version: 'Xu Yong' (must use) returns to what one already knows. Seeking a Buddha with form (referring to a Buddha with a concrete image) externally is not similar to your own nature. Han Ju remained silent. Later, he wrote a letter to Chan Master Caotang Qing, saying: 'Confucians believe that fathers and sons, rulers and ministers, husbands and wives, brothers, and friends should each fulfill their respective duties, and there is nothing that does not conform to the Dao. However, Buddhism says that the world is illusory and requires people to act contrary to the norm and the Dao. The purposes are different, and the uses are different, but can the sound enter the ear and the principle be understood?' Chan Master Caotang Qing replied: 'People are immersed in the dust of emotions and the net of desires, thinking day and night without a moment's rest. One must use force to break away from it, hoping to reclaim that unrestrained mind, so that one can escape from the cycle of birth and death. If one only adheres to the similarities and differences, and exhausts oneself in the relationships between fathers and sons, etc., I (referring to the Chan Master himself) am accustomed to inner cultivation, while you are contaminated by external dust, how can you be in harmony with the Dao? If one can reverse that abnormal state, then the mind will naturally be clear, and the Dao will naturally be in harmony. Otherwise, it is difficult to argue with words.' (From 'Zi Jian'). Han Ju Han Ju, styled Zicang, was granted the position of Zhengzi in the early years of Zhenghe (reign title of Emperor Huizong of Song Dynasty, 1111-1118) and eventually became a Bachelor of the Hall of Literary Profundity. He was one of the representatives of the Jiangxi Poetry School. He once consulted Chan Master Caotang Qing about Buddhism. He wrote a letter saying: 'Recently, I read the 'Transmission of the Lamp' (Chuandeng Lu), and I feel that the principles it speaks of are thorough and beyond expectation, and quite in line with my heart. However, worldly affinities are numerous and complicated, and emotional habits are numerous and varied, and it is not easy to eliminate and resolve them. There must be a practical and important method of clarifying the mind, and do not hesitate to teach me.' Chan Master Caotang Qing replied: 'If you want to explore this matter, do not let the paths of good and evil arise in your mind. Words will obscure people's eyes of wisdom, and there is no need to read too much, as it will block the path of self-realization.' Han Ju received such guidance, and then wrote a poem to express his thoughts, saying: 'The bell tripod and the mountain forest are no different, the interest in leisure, the body and mind in tranquility. All that is seen and heard is returned to emptiness for contemplation, cultivating the nature and preserving the mind without asking others.' Lu Zhengji Lu Zhengji, an Academician of the Hall for Manifesting Merit, visited Chan Master Changlu Qie'an Ren. He once asked the Chan Master: 'Who is the person with a jewel hidden in his robe (a metaphor for the inherent Buddha-nature of all beings)?' The Chan Master got up and shook his sleeves, saying: 'There is nothing at all.' Lu Zhengji expressed his agreement. The Chan Master gave a verse, saying: 'Today you have personally come to Changlu, shaking your clothes and there is nothing. If someone asks you from now on, just say the wind is strong, the waves are rough, and the spray is coarse.' Lu Zhengji seized the opportunity and composed a verse, saying: 'The needle and mustard seed meet, a connection from a previous life. Standing alone for a thousand years, the snow court is cold. If a Chan practitioner asks me about the future, it is not difficult to reach Chang'an (referring to enlightenment) ten thousand miles away.' The Chan Master approved.
之(資監)。
佛法金湯編卷第十三
天臺如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十四
會稽沙門 心泰 編
天臺沙門 真清 閱
南宋
都杭。起高宗丁未。盡幼主丙子。七主。一百五十年。
高宗
帝諱構。徽宗第九子。母韋氏。徽宗夢武肅錢王入室已而生帝。初封康王。即位於宋州。丁未改建炎元年。帝幸維揚。二年正月詔金山住持克勤入對行在。所遣八人。翊師升殿賜坐。朕素知師道高妙可得聞乎。師曰。陛下以仁孝治天下。率土生靈咸被光澤。雖草木昆蟲各得其所。此佛祖所傳之心也。此心之外無別有心。若別有心非佛祖之心矣。帝大悅。賜圓悟之號。師奉旨就揚州雍熙禪寺說法。上問師居金山如何。曰金山在大江之中。臣老且病。愿歸山林以盡天年。乃來住江西云居。三年金人將至楊州。上渡江至鎮江幸杭州。升杭為臨安府。十二月至明州。四年至臺之章安鎮。正月三日入金鰲山寺。有僧禱于佛前。皆憂時保國之語。上問何典。僧曰護國金光明懺也。二月駐溫之江心寺。聞僧祈祝甚虔。上悅。賜額曰龍翔。辛亥改元紹興。二年駐蹕臨安。以法道法師隨駕南巡。詔道入見。上從容謂曰。上皇為妖
【現代漢語翻譯】 現代漢語譯本 之(資監)。
佛法金湯編卷第十三
天臺如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十四
會稽沙門 心泰 編
天臺沙門 真清 閱
南宋
都城在杭州。從高宗丁未年（1127年）開始，到幼主丙子年（1276年）結束，歷經七位皇帝，共一百五十年。
高宗
帝王名為趙構，是徽宗的第九個兒子，母親是韋氏。據說徽宗曾夢見武肅錢王進入寢室，之後就生下了高宗。最初被封為康王，在宋州即位。丁未年改年號為建炎元年。高宗前往維揚，建炎二年正月，下詔讓金山寺住持克勤入宮覲見。克勤所派的八個人，在翊師的帶領下升殿，皇帝賜座。皇帝說：『朕一向知道你的道行高深，可以聽你講講嗎？』克勤回答說：『陛下以仁孝治理天下，全國的百姓都沐浴在您的光輝之下，即使是草木昆蟲都能各得其所，這正是佛祖所傳的心。這顆心之外沒有別的心，如果另外有心，那就不是佛祖的心了。』皇帝非常高興，賜予他『圓悟』的稱號。克勤奉旨前往揚州雍熙禪寺說法。皇帝問他住在金山寺怎麼樣，克勤回答說：『金山寺在大江之中，臣年老體弱，希望能夠回到山林之中安度晚年。』於是就來到了江西云居山。建炎三年，金人將要攻打揚州，皇帝渡江到達鎮江，又前往杭州，將杭州升爲臨安府。十二月到達明州。建炎四年到達臺州的章安鎮。正月三日進入金鰲山寺，聽到有僧人在佛前祈禱，都是憂國憂民的話語。皇帝問這是什麼典故，僧人回答說是《護國金光明懺》。二月駐紮在溫州的江心寺，聽到僧人祈禱非常虔誠，皇帝很高興，賜予寺廟匾額，題為『龍翔』。辛亥年改年號為紹興。紹興二年駐紮在臨安，因為法道法師跟隨皇帝南巡，下詔讓法道入宮覲見。皇帝從容地對他說：『上皇被妖'
【English Translation】 English version Zhi (Zi Jian).
Compilation of the Golden Fortress of the Buddha Dharma, Volume 13
Re-edited by Tiantai Ru Xing Supplement to the Buddhist Canon, Series 2, Volume 87, No. 1628, Compilation of the Golden Fortress of the Buddha Dharma
Compilation of the Golden Fortress of the Buddha Dharma, Volume 14
Compiled by Shramana Xin Tai of Kuaiji
Reviewed by Shramana Zhen Qing of Tiantai
Southern Song Dynasty
The capital was in Hangzhou. It began in the Dingwei year (1127 AD) of Emperor Gaozong and ended in the Bingzi year (1276 AD) of the Young Lord, spanning seven emperors and a total of one hundred and fifty years.
Emperor Gaozong
The emperor's name was Zhao Gou, the ninth son of Emperor Huizong, and his mother was from the Wei family. It is said that Emperor Huizong dreamed of King Wusu Qian entering his chamber, and then Gaozong was born. He was initially enfeoffed as the Prince of Kang and ascended the throne in Songzhou. In the Dingwei year, the reign title was changed to the first year of Jianyan. Emperor Gaozong went to Weiyang. In the first month of the second year of Jianyan, he issued an edict summoning Abbot Keqin of Jinshan Temple to the palace for an audience. The eight people sent by Keqin, led by Yishi, ascended the hall, and the emperor granted them seats. The emperor said, 'I have always known that your Dao is profound, may I hear you speak?' Keqin replied, 'Your Majesty governs the world with benevolence and filial piety, and all the people in the country are bathed in your glory. Even plants and insects can each find their place. This is precisely the heart transmitted by the Buddha. There is no other heart besides this heart. If there is another heart, then it is not the heart of the Buddha.' The emperor was very pleased and bestowed upon him the title 'Yuanwu'. Keqin, following the imperial decree, went to Yongxi Chan Temple in Yangzhou to preach the Dharma. The emperor asked him how it was to live in Jinshan Temple. Keqin replied, 'Jinshan Temple is in the middle of the great river. Your subject is old and weak and wishes to return to the mountains and forests to spend his remaining years.' So he came to Yunju Mountain in Jiangxi. In the third year of Jianyan, the Jin people were about to attack Yangzhou. The emperor crossed the river to Zhenjiang and then went to Hangzhou, elevating Hangzhou to Lin'an Prefecture. In the twelfth month, he arrived in Mingzhou. In the fourth year of Jianyan, he arrived at Zhang'an Town in Taizhou. On the third day of the first month, he entered Jin'ao Mountain Temple and heard monks praying before the Buddha, all with words of concern for the country and the people. The emperor asked what scripture this was, and the monk replied that it was the 'Golden Light Sutra of National Protection'. In the second month, he was stationed at Jiangxin Temple in Wenzhou and heard the monks praying very sincerely. The emperor was very pleased and bestowed upon the temple a plaque with the inscription 'Dragon Soaring'. In the Xinhai year, the reign title was changed to Shaoxing. In the second year of Shaoxing, he was stationed in Lin'an. Because Dharma Master Fadao followed the emperor on his southern tour, an edict was issued summoning Fadao to the palace for an audience. The emperor said to him calmly, 'The Supreme Emperor was bewitched.'
人所惑。毀師形服。朕為師去此黥涅。道曰。上皇御墨不忍毀除。上笑曰。此僧到老倔強。來道住東林太平禪寺。五年上幸上天竺。以萬歲香山奉供觀音大士。召住持應如對語稱旨。賜金帛以勉修造。七年詔宗杲住徑山能仁禪寺。八年詔賜天下僧尼來綾度牒。九年大赦天下。詔諸路軍州建報恩光孝禪寺。為徽宗追薦之所。廿六年宗杲自梅陽回各。詔住明州育王廣利禪寺。廿八年詔杲再住徑山。三十年詔謚天竺慈雲尊者曰懺主禪慧法師。塔曰瑞光。紹興末年上因感夢迎請護國摩利支天像。奉安中天竺寺。以為雨旸祈禱。仍改寺額曰天寧萬壽永祚禪寺。初政和六年元照律師示寂。塔全身於西湖之靈芝。至是光發塔所。上親臨視。加謚圓鑑戒光大智律師。上嘗于禁中書金剛．圓覺．普門品．心經．七佛偈。暇日常自披覽(稽古略．統紀．中竺碑)。
孝宗
帝諱慎。初名伯琮。秀王子偁之子。太祖七世孫。生伯琮于秀州。有嘉禾之瑞。高宗喪太子。選得伯琮鞠于宮中。封普安郡王。立為皇子。賜名瑋。紹興末賜名慎。立為皇太子。年三十六受內禪。改元隆興(史略)。上在王邸。遣內都監黃彥節至徑山命杲禪師就山中舉揚般若。師說偈云。大根大器大力量。荷擔大事不尋常。一毛頭上通訊息。遍界明明不覆藏。
【現代漢語翻譯】 現代漢語譯本： 人們被迷惑，毀壞僧人的形貌和僧衣。皇帝想為宗杲去除他臉上的黥涅（一種古代的刑罰，在臉上刺字並涂墨），宗杲說：『太上皇（指徽宗）御筆親書，不忍心毀壞去除。』皇帝笑著說：『這個僧人到老都這麼倔強。』後來，宗杲來到東林太平禪寺居住。 五年後，皇帝駕臨上天竺寺，用萬歲香山供奉觀音大士。召見住持應如，與他對答稱心如意，賜予金帛以勉勵他修繕寺廟。七年後，下詔宗杲住持徑山能仁禪寺。八年，下詔賜予天下僧尼來綾度牒（僧尼的身份證明）。九年，大赦天下，下詔各路軍州建立報恩光孝禪寺，作為為徽宗（宋徽宗，1082-1135）追薦祈福的場所。二十六年，宗杲從梅陽返回，下詔住持明州育王廣利禪寺。二十八年，下詔宗杲再次住持徑山。三十年，下詔追諡天竺慈雲尊者為懺主禪慧法師，塔名為瑞光。 紹興（南宋高宗年號，1131-1162）末年，皇帝因為夢有所感，迎請護國摩利支天像，供奉安放在中天竺寺，用來祈求風調雨順。於是更改寺廟名稱為天寧萬壽永祚禪寺。當初，政和（北宋徽宗年號，1111-1118）六年，元照律師圓寂，全身安葬在西湖的靈芝寺。到這時，塔所發光，皇帝親自前往視察，加謚號為圓鑑戒光大智律師。皇帝曾經在宮中書寫《金剛經》、《圓覺經》、《普門品》、《心經》、《七佛偈》，空閑時常常親自披閱（稽古略．統紀．中竺碑）。
孝宗
皇帝名慎，最初名叫伯琮，是秀王趙偁的兒子，太祖（趙匡胤）的七世孫。伯琮出生在秀州，有嘉禾的祥瑞。高宗（趙構）失去了太子，選得伯琮在宮中撫養，封為普安郡王，立為皇子，賜名瑋，紹興（南宋高宗年號，1131-1162）末年賜名慎，立為皇太子。三十六歲時接受內禪，改年號為隆興（1163）（史略）。皇帝在王府時，派遣內都監黃彥節到徑山，命令宗杲禪師在山中弘揚般若。宗杲禪師說偈語道：『大根大器大力量，荷擔大事不尋常。一毛頭上通訊息，遍界明明不覆藏。』
【English Translation】 English version: People are deluded, destroying the appearance and robes of monks. The emperor wanted to remove the tattoos (a type of ancient punishment involving tattooing characters on the face and applying ink) from Zonggao's face. Zonggao said, 'The Supreme Emperor (referring to Emperor Huizong) personally wrote it, and I cannot bear to destroy and remove it.' The emperor laughed and said, 'This monk is stubborn even in his old age.' Later, Zonggao came to reside at Donglin Taiping Chan Monastery. Five years later, the emperor visited Shang Tianzhu Temple and offered the Wansui Incense Mountain to Avalokiteśvara Bodhisattva (Guanyin Dashi). He summoned the abbot Yingru, and their conversation pleased him, so he bestowed gold and silk to encourage him to repair the temple. Seven years later, he issued an edict for Zonggao to reside at Jing Shan Nengren Chan Monastery. In the eighth year, he issued an edict granting ordination certificates (identity documents for monks and nuns) made of silk to monks and nuns throughout the country. In the ninth year, he granted a general amnesty to the country and issued an edict for all military prefectures to build Baoen Guangxiao Chan Monasteries as places to pray for the late Emperor Huizong (Emperor Huizong of Song, 1082-1135). In the twenty-sixth year, Zonggao returned from Meiyang and was ordered to reside at Yuhuang Guangli Chan Monastery in Mingzhou. In the twenty-eighth year, he issued an edict for Zonggao to reside at Jing Shan again. In the thirtieth year, he issued an edict posthumously honoring the Venerable Ciyun of Tianzhu as the 'Repentance Master, Chan Wisdom Dharma Master,' and his pagoda was named Ruiguang. At the end of the Shaoxing era (1131-1162) (reign of Emperor Gaozong of Southern Song), the emperor, feeling inspired by a dream, welcomed and enshrined the image of the Protectorate Marici (Huguo Molizhitian) at Zhong Tianzhu Temple to pray for favorable weather. He then changed the temple's name to Tianning Wanshou Yongzuo Chan Monastery. Initially, in the sixth year of the Zhenghe era (1111-1118) (reign of Emperor Huizong of Northern Song), the Vinaya Master Yuanzhao passed away and was buried in his entirety at Lingzhi Temple in West Lake. At this time, the pagoda emitted light, and the emperor personally went to inspect it, posthumously adding the title 'Perfect Mirror, Precept Radiance, Great Wisdom Vinaya Master.' The emperor once wrote the 'Diamond Sutra,' 'Perfect Enlightenment Sutra,' 'Universal Gate Chapter,' 'Heart Sutra,' and 'Seven Buddhas Verse' in the palace, and he often personally read them in his spare time (Jigu Lue, Tongji, Zhongzhu Stele).
Emperor Xiaozong
The emperor's name was Shen, originally named Bo Cong, the son of Prince Xiu, Zhao Cheng, and the seventh-generation descendant of Emperor Taizu (Zhao Kuangyin). Bo Cong was born in Xiuzhou, with auspicious signs of Jiahe. Emperor Gaozong (Zhao Gou) lost his crown prince and chose Bo Cong to be raised in the palace, conferring upon him the title of Prince of Pu'an, establishing him as the imperial son, and bestowing the name Wei. At the end of the Shaoxing era (1131-1162) (reign of Emperor Gaozong of Southern Song), he was given the name Shen and established as the crown prince. At the age of thirty-six, he accepted the abdication and changed the era name to Longxing (1163) (Historical Outline). When the emperor was in the princely residence, he sent the Inner Supervisor Huang Yanjie to Jing Shan, ordering Chan Master Zonggao to promote Prajna (wisdom) in the mountains. Chan Master Zonggao spoke a verse, saying: 'Great roots, great vessel, great strength, bearing great matters is not unusual. A single hair tip communicates the message, the entire realm is clearly and brightly uncovered.'
上嘉嘆之。及封建王。又遣內知賓至徑山供五百羅漢。賜妙喜庵三字及真贊。又贊布袋和尚。和高宗韻曰。袋貯乾坤。杖挑日月。藞藞苴苴。聖中之絕。憨憨癡癡。僧中之杰。令行兮一棒一條痕。逗機兮殺人須見血。別別。分明一點爐中雪。隆興元年七月上御選德殿。制觀音菩薩贊曰。猗歟大士。本自圓通。示有言說。為世之宗。明照無二。等觀以慈。隨感即應。妙不可思。九月詔杲禪師問佛法大意。師臥疾不起。特賜大慧之號。乾道三年二月上幸上天竺。展敬觀音菩薩。問住持若訥。何故歲修金光明懺。訥曰。大梵尊天是娑婆世界主。釋提桓因御三十三天以臨下土。四鎮天王共誓護國護民。故佛為諸天說金光明三昧。此帝王盛世之典也。故宜歲歲修之。上悅。擢訥右街僧錄。四年四月八日宣訥領五十僧入內觀堂行護國金光明三昧。齋罷命訥說法。上悅。進左街僧錄。賜號慧光(稽古略)。六年十月詔杭州皋亭山崇先院住持瞎堂慧遠住靈隱禪寺。一日上游下竺。見佛國山廚中漉水囊行道觀音像。召遠問曰。山既飛來。何不飛去。遠曰動不如靜。又問水中眾生以囊漉之。火里眾生將甚麼漉。遠曰他家自有通霄路。又問觀音手拈數珠念個甚麼。遠曰求人不如求己。上大悅。賜號佛海(資監)。七年二月宣遠入對選德殿。賜
【現代漢語翻譯】 現代漢語譯本：皇上對此非常讚賞。等到封建王（應為某位王爺，具體名號待考）時，又派遣內侍賓客到徑山供奉五百羅漢，賜予『妙喜庵』三個字以及真贊。又讚頌布袋和尚，並依照高宗的韻律寫道：『袋中裝滿乾坤，杖上挑著日月。邋邋遢遢，卻是聖人中的絕頂。憨憨癡癡，卻是僧人中的俊傑。號令施行時，一棒下去就是一條痕跡。啓發機鋒時，殺人不見血。特別啊特別，分明就是一點爐中的雪。』隆興元年（1163年）七月，皇上在選德殿親自撰寫觀音菩薩贊，寫道：『啊，偉大的菩薩，本來就圓滿通達，爲了世人而示現言說，成為世人的宗師。光明照耀沒有分別，以慈悲平等看待一切。隨著感應而立即迴應，玄妙得不可思議。』九月，皇上下詔讓杲禪師回答佛法大意。杲禪師因病臥床不起，皇上特賜予『大慧』的稱號。乾道三年（1167年）二月，皇上駕臨上天竺，對觀音菩薩表示敬意，詢問住持若訥，為何每年都要脩金光明懺。若訥回答說：『大梵尊天是娑婆世界的主宰，釋提桓因統領三十三天而降臨下土，四鎮天王共同發誓護國護民。所以佛為諸天宣說金光明三昧，這是帝王盛世的典範。因此應該年年修持。』皇上聽了很高興，提拔若訥為右街僧錄。乾道四年（1168年）四月八日，皇上宣召若訥帶領五十名僧人進入內觀堂，舉行護國金光明三昧法會。齋戒完畢后，命令若訥說法，皇上聽了很高興，晉陞他為左街僧錄，賜予『慧光』的稱號（出自《稽古略》）。乾道六年（1170年）十月，皇上下詔讓杭州皋亭山崇先院住持瞎堂慧遠住持靈隱禪寺。有一天，皇上游覽下竺，看見佛國山廚房中用漉水囊盛放的行道觀音像，召見慧遠問道：『山既然是飛來的，為什麼不飛走呢？』慧遠回答說：『動不如靜。』皇上又問：『水中的眾生用漉水囊來漉，火里的眾生用什麼來漉？』慧遠回答說：『他家自有通霄路。』皇上又問：『觀音菩薩手裡拿著念珠念什麼呢？』慧遠回答說：『求人不如求己。』皇上非常高興，賜予『佛海』的稱號（出自《資監》）。乾道七年（1171年）二月，皇上宣召慧遠入選德殿對答，賜予 English version: The Emperor greatly praised him for this. When it came to Prince Fengjian (likely a prince, specific title needs further research), he also sent an inner attendant to Jingshan to offer sacrifices to five hundred Arhats, bestowing the three characters 'Miaoxi Nunnery' and a true eulogy. He also praised the Budai (Cloth Sack) Monk, composing a poem in the rhyme of Emperor Gaozong: 'The sack contains the universe, the staff carries the sun and moon. Sloppy and unkempt, yet the most outstanding among sages. Simple and foolish, yet the most remarkable among monks. When orders are carried out, one strike leaves a mark. When opportunities are seized, killing must draw blood. Distinct, distinct, clearly a snowflake in the furnace.' In the seventh month of the first year of Longxing (1163 AD), the Emperor personally wrote a eulogy for Guanyin Bodhisattva in the Xuande Hall, saying: 'Oh, great Bodhisattva, originally perfect and all-knowing, manifesting speech for the sake of the world, becoming the master of the world. Brightly illuminating without discrimination, equally regarding all with compassion. Responding immediately to feelings, wonderfully inconceivable.' In the ninth month, the Emperor issued an edict for Chan Master Gao to answer the great meaning of the Buddha-dharma. Chan Master Gao was ill and bedridden, and the Emperor specially bestowed the title 'Dahui' (Great Wisdom). In the second month of the third year of Qiandao (1167 AD), the Emperor visited Upper Tianzhu, showing reverence to Guanyin Bodhisattva, and asked the abbot Ruone why the Golden Light Repentance was performed every year. Ruone replied: 'The Great Brahma Deva is the master of the Saha world, and Sakra Devanam Indra governs the Thirty-three Heavens and descends to the lower realms. The Four Heavenly Kings together vow to protect the country and the people. Therefore, the Buddha preached the Golden Light Samadhi for the devas, which is a model for the prosperous age of emperors. Therefore, it should be practiced every year.' The Emperor was pleased and promoted Ruone to Right Street Sanglu (Monk Registrar). On the eighth day of the fourth month of the fourth year of Qiandao (1168 AD), the Emperor summoned Ruone to lead fifty monks into the Inner Guanhall to perform the National Protection Golden Light Samadhi. After the fast, he ordered Ruone to preach the Dharma. The Emperor was pleased and promoted him to Left Street Sanglu, bestowing the title 'Huiguang' (Wisdom Light) (from 'Jigu Lue'). In the tenth month of the sixth year of Qiandao (1170 AD), the Emperor issued an edict for Xia Tang Huiyuan, the abbot of Chongxian Monastery on Gaoting Mountain in Hangzhou, to reside at Lingyin Chan Monastery. One day, the Emperor visited Lower Tianzhu and saw the image of the Walking Guanyin in the kitchen of Mount Buddha Country, using a water-filtering bag. He summoned Huiyuan and asked: 'Since the mountain flew here, why doesn't it fly away?' Huiyuan replied: 'Moving is not as good as stillness.' The Emperor then asked: 'The beings in the water are filtered with a water-filtering bag, what will filter the beings in the fire?' Huiyuan replied: 'His family has its own road to the sky.' The Emperor then asked: 'What is Guanyin Bodhisattva chanting with the rosary in his hand?' Huiyuan replied: 'Seeking others is not as good as seeking oneself.' The Emperor was very pleased and bestowed the title 'Fohai' (Buddha Sea) (from 'Zijian'). In the second month of the seventh year of Qiandao (1171 AD), the Emperor summoned Huiyuan to the Xuande Hall for questioning, bestowing
【English Translation】 English version: The Emperor greatly praised him for this. When it came to Prince Fengjian (likely a prince, specific title needs further research), he also sent an inner attendant to Jingshan to offer sacrifices to five hundred Arhats, bestowing the three characters 'Miaoxi Nunnery' and a true eulogy. He also praised the Budai (Cloth Sack) Monk, composing a poem in the rhyme of Emperor Gaozong: 'The sack contains the universe, the staff carries the sun and moon. Sloppy and unkempt, yet the most outstanding among sages. Simple and foolish, yet the most remarkable among monks. When orders are carried out, one strike leaves a mark. When opportunities are seized, killing must draw blood. Distinct, distinct, clearly a snowflake in the furnace.' In the seventh month of the first year of Longxing (1163 AD), the Emperor personally wrote a eulogy for Guanyin Bodhisattva in the Xuande Hall, saying: 'Oh, great Bodhisattva, originally perfect and all-knowing, manifesting speech for the sake of the world, becoming the master of the world. Brightly illuminating without discrimination, equally regarding all with compassion. Responding immediately to feelings, wonderfully inconceivable.' In the ninth month, the Emperor issued an edict for Chan Master Gao to answer the great meaning of the Buddha-dharma. Chan Master Gao was ill and bedridden, and the Emperor specially bestowed the title 'Dahui' (Great Wisdom). In the second month of the third year of Qiandao (1167 AD), the Emperor visited Upper Tianzhu, showing reverence to Guanyin Bodhisattva, and asked the abbot Ruone why the Golden Light Repentance was performed every year. Ruone replied: 'The Great Brahma Deva is the master of the Saha world, and Sakra Devanam Indra governs the Thirty-three Heavens and descends to the lower realms. The Four Heavenly Kings together vow to protect the country and the people. Therefore, the Buddha preached the Golden Light Samadhi for the devas, which is a model for the prosperous age of emperors. Therefore, it should be practiced every year.' The Emperor was pleased and promoted Ruone to Right Street Sanglu (Monk Registrar). On the eighth day of the fourth month of the fourth year of Qiandao (1168 AD), the Emperor summoned Ruone to lead fifty monks into the Inner Guanhall to perform the National Protection Golden Light Samadhi. After the fast, he ordered Ruone to preach the Dharma. The Emperor was pleased and promoted him to Left Street Sanglu, bestowing the title 'Huiguang' (Wisdom Light) (from 'Jigu Lue'). In the tenth month of the sixth year of Qiandao (1170 AD), the Emperor issued an edict for Xia Tang Huiyuan, the abbot of Chongxian Monastery on Gaoting Mountain in Hangzhou, to reside at Lingyin Chan Monastery. One day, the Emperor visited Lower Tianzhu and saw the image of the Walking Guanyin in the kitchen of Mount Buddha Country, using a water-filtering bag. He summoned Huiyuan and asked: 'Since the mountain flew here, why doesn't it fly away?' Huiyuan replied: 'Moving is not as good as stillness.' The Emperor then asked: 'The beings in the water are filtered with a water-filtering bag, what will filter the beings in the fire?' Huiyuan replied: 'His family has its own road to the sky.' The Emperor then asked: 'What is Guanyin Bodhisattva chanting with the rosary in his hand?' Huiyuan replied: 'Seeking others is not as good as seeking oneself.' The Emperor was very pleased and bestowed the title 'Fohai' (Buddha Sea) (from 'Zijian'). In the second month of the seventh year of Qiandao (1171 AD), the Emperor summoned Huiyuan to the Xuande Hall for questioning, bestowing
坐。上曰如何免得生死。遠曰不悟大乘終不能免。上曰如何得悟。遠曰。本有之性。究之無不悟者。上曰悟后如何。遠曰始知脫體現前。了無毫髮可見之相。上首肯之(稽古略)。淳熙二年三月上幸上竺。賜白雲堂印及靈隱直指堂印各一顆。主管教門事(上竺碑)。三年春詔臺州報恩光孝寺住持德光入見。光以二月渡江。上問古有浮笠而渡者可謂神通。光曰。宗門下不貴神通。只貴眼明。上悅。來住靈隱。繼遠之席。十一月召光入內觀堂。上問朕心與佛心是同是別。光曰直下無第二人。上曰恁么則佛即是心。心即是佛。光曰。成一切相即心。離一切相即佛。又問釋迦老子雪山六年所成何事。光曰將謂陛下忘卻。皇情大悅。賜號佛照(資監)。七年秋召雪竇寺住持寶印入對選德殿。上曰三教聖人本同這個道理。印曰。譬如虛空。東西南北初無二也。上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。唯釋氏不以文字教人。直指心源。頓令悟入。不亂于死生之際。此為殊勝。印曰。非唯後世學者不見夫子之心。當時孔門顏子號為具體。盡力只道得個瞻之在前忽焉在後。如有所立卓爾。上曰莊老何如人。印曰。即是佛法中小乘聲聞人也。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身。即如莊子所謂形固可
【現代漢語翻譯】 現代漢語譯本 坐。皇上問如何才能免除生死輪迴。道遠禪師回答說：『不領悟大乘佛法，終究不能免除。』皇上問：『如何才能領悟？』道遠禪師說：『本有的自性，探究它沒有不領悟的。』皇上問：『領悟之後如何？』道遠禪師說：『才知道脫離色身的真性顯現在眼前，完全沒有絲毫可以見到的相狀。』皇上點頭讚許。（出自《稽古略》） 淳熙二年（1175年）三月，皇上駕臨上竺寺，賜給白雲堂印和靈隱直指堂印各一顆，主管佛教事務。（出自《上竺碑》） 淳熙三年（1176年）春天，皇上下詔讓臺州報恩光孝寺住持德光入宮覲見。德光於二月渡江。皇上問：『古時有人用浮笠渡江，這可以稱作神通嗎？』德光回答說：『宗門下不看重神通，只看重眼力明亮。』皇上很高興，讓他來靈隱寺居住，繼承道遠的席位。十一月，召德光進入內觀堂。皇上問：『朕的心與佛心是相同還是不同？』德光回答說：『當下沒有第二個人。』皇上說：『這樣說來，佛就是心，心就是佛。』德光回答說：『成就一切相就是心，離開一切相就是佛。』皇上又問：『釋迦老子在雪山六年成就了什麼事？』德光回答說：『還以為陛下忘記了。』皇上非常高興，賜號佛照。（出自《資監》） 淳熙七年（1180年）秋天，皇上召雪竇寺住持寶印入選德殿對答。皇上說：『儒、釋、道三教聖人本來相同這個道理。』寶印回答說：『譬如虛空，東西南北本來沒有二致。』皇上說：『現在士大夫學習孔子的人，大多隻精於文字語言，看不見孔子的道，不認識孔子的心。只有釋氏不以文字教人，直指心源，立刻令人領悟，不迷惑于生死之際，這才是殊勝之處。』寶印回答說：『不只是後世學者看不見孔子的心，當時孔門弟子顏回號稱具體而微，盡力也只能說出瞻仰在前忽然在後，好像有所樹立卓然不群。』皇上問：『莊子、老子是什麼樣的人？』寶印回答說：『就是佛法中小乘聲聞乘的人。』因為小乘厭惡身體如同枷鎖，拋棄智慧如同雜毒，化火焚身，就像莊子所說的形體固然可以...
【English Translation】 English version Sat. The Emperor asked, 'How can one be freed from birth and death?' Yuan replied, 'Without realizing the Mahayana (Great Vehicle, a major branch of Buddhism), one cannot ultimately be freed.' The Emperor asked, 'How can one attain realization?' Yuan replied, 'The inherent nature, if thoroughly investigated, will lead everyone to realization.' The Emperor asked, 'What happens after realization?' Yuan replied, 'Then one knows that the true nature, free from the physical body, appears before one's eyes, with absolutely no perceivable form.' The Emperor nodded in approval. (From 'Jigu Lue') In the third month of the Chunxi second year (1175 AD), the Emperor visited Shangzhu Temple and bestowed upon it the seals of Baiyun Hall and Lingyin Zhizhi Hall, each one, to oversee matters of religious teaching. (From 'Shangzhu Stele') In the spring of the third year of Chunxi (1176 AD), an imperial edict summoned De Guang, the abbot of Bao'en Guangxiao Temple in Taizhou, to an audience. Guang crossed the river in the second month. The Emperor asked, 'In ancient times, some crossed the river using a floating bamboo hat; could this be called supernatural power (Skt. abhijñā)?' Guang replied, 'The Zen (Chan) school does not value supernatural power; it only values clear vision.' The Emperor was pleased and had him reside at Lingyin Temple, succeeding Yuan's position. In the eleventh month, he summoned Guang to the Inner Observation Hall. The Emperor asked, 'Is my mind the same as the Buddha's mind, or different?' Guang replied, 'There is no second person directly.' The Emperor said, 'In that case, the Buddha is the mind, and the mind is the Buddha.' Guang replied, 'Accomplishing all forms is the mind; being apart from all forms is the Buddha.' He further asked, 'What did Shakyamuni (historical Buddha) accomplish in six years on Snow Mountain?' Guang replied, 'I thought Your Majesty had forgotten.' The Emperor was greatly pleased and bestowed upon him the title 'Buddha Illumination' (Fozhao). (From 'Zijian') In the autumn of the seventh year of Chunxi (1180 AD), the Emperor summoned Bao Yin, the abbot of Xuedou Temple, to an audience in the Xuande Hall. The Emperor said, 'The sages of the three teachings (Confucianism, Buddhism, and Taoism) share the same principle.' Yin replied, 'It is like the void, where east, west, north, and south are originally without difference.' The Emperor said, 'Today, many scholars who study Confucius are only skilled in writing and language, but do not see the Way (Dao) of Confucius, nor do they understand the mind of Confucius. Only the Buddhist school does not teach people through words, but directly points to the source of the mind, immediately enabling them to realize it, and not be confused at the time of birth and death; this is truly superior.' Yin replied, 'Not only do later scholars not see the mind of Confucius, but even Yan Hui (Confucius's disciple) in Confucius's time, who was known as embodying the essence, could only say, after exerting all his effort, that it is 'looking up to it, it seems to be higher; boring into it, it seems to be harder; seeing it in front, suddenly it is behind,' as if something is established, standing out alone.' The Emperor asked, 'What kind of people are Zhuangzi and Laozi?' Yin replied, 'They are like the Shravakas (hearers, disciples) of the Small Vehicle (Hinayana, a branch of Buddhism) in Buddhism.' Because the Small Vehicle detests the body as if it were shackles, and abandons wisdom as if it were mixed poison, burning the body with fire, just as Zhuangzi said, 'The form is certainly...
使如槁木。心固可使如死灰。若大乘人。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。若己推而內之溝中也。上大悅。詔印住徑山。十年春上注圓覺經。命印刊行。印請老於退居庵。上賜其庵曰別峰(奏對錄)。十六年上遜位。退居南華宮。制原道論。略曰。朕觀韓愈原道言佛老之相混。三教之相絀。但文煩而理迂耳。揆聖人之用心則未昭然。何則。釋氏專窮性命。棄外形骸。不著名相。又何與禮樂仁義哉。然猶立五戒。曰不殺仁也。不淫禮也。不盜義也。不酒智也。不妄信也。如此與仲尼何遠乎。老子之書其所寶者三。曰慈。曰儉。曰不敢為天下先。孔門曰溫良恭儉讓。而與孔聖果相悖乎。蓋三教末流昧者執之自為異耳。朕謂以佛修心。以老養生。以儒治世。斯可也(聖政錄)。
光宗
帝諱惇。孝宗第五子。年四十四自東宮受禪。尊孝宗為太上皇。紹熙初上居重華宮。詔許若訥法師肩輿出入。注金剛經進呈。上制贊文。四年正月詔佛照德光禪師住徑山。
寧宗
帝諱擴。光宗之子。初封嘉王。慶元元年詔許佛照還育王歸老東庵。三年詔崇岳禪師住靈隱。
理宗
帝初諱與莒。榮王希瓐之子。太祖十世孫。寧宗之侄。后改名的
【現代漢語翻譯】 現代漢語譯本： （僧人）要像枯槁的樹木一樣，心志完全可以像止息的灰燼。如果（是）大乘之人，（就應該）度盡眾生才能證得菩提。正如伊尹所說的，『我是上天百姓中最先覺悟的人啊』，將用這（覺悟的）道理來使這些百姓覺悟。如果有一個百姓沒有得到恩澤，就好像自己把他推入溝壑之中一樣。皇帝非常高興，下詔書在徑山印經書。淳熙十年（1183年），皇帝親自注解《圓覺經》，命令刊印發行。（僧人）印宗請求在退居庵安度晚年，皇帝賜給他的庵名為別峰（奏對錄）。淳熙十六年（1189年），皇帝退位，退居南華宮，撰寫《原道論》，大略是說：『我觀看韓愈的《原道》，說佛、老互相混淆，三教互相排斥，只是文章繁瑣而道理迂腐罷了。衡量聖人的用心，就沒有明顯地闡明。為什麼呢？釋迦牟尼專門探究性命，拋棄外在的形骸，不追求名相，又與禮樂仁義有什麼關係呢？然而（佛教）還設立五戒，說不殺是仁，不淫是禮，不盜是義，不飲酒是智，不妄語是信。這樣與仲尼（孔子）相距很遠嗎？老子的書，他所珍視的有三樣，是慈、儉、不敢為天下先。孔門說溫良恭儉讓，難道與孔聖人真的相悖嗎？大概是三教末流的愚昧之人，執著于自己的見解，認為彼此不同罷了。我認為用佛教修心，用道教養生，用儒教治理世事，這樣就可以了』（聖政錄）。
光宗
皇帝名惇，是孝宗的第五個兒子。四十四歲時從東宮接受禪位。尊孝宗為太上皇。紹熙初年，皇帝居住在重華宮，下詔允許若訥法師乘坐肩輿出入。註解《金剛經》進獻給皇帝，皇帝撰寫贊文。紹熙四年（1193年）正月，下詔佛照德光禪師住持徑山。
寧宗
皇帝名擴，是光宗的兒子，最初被封為嘉王。慶元元年（1195年），下詔允許佛照返回育王寺，在東庵養老。慶元三年（1197年），下詔崇岳禪師住持靈隱寺。
理宗
皇帝最初名叫與莒，是榮王希瓐的兒子，太祖趙匡胤的第十世孫，寧宗的侄子，後來改名趙昀。
【English Translation】 English version: （A monk） should be like withered wood. The mind can certainly be made like dead ashes. If (one is) a Mahayana person, (one) should liberate all sentient beings before attaining Bodhi. Just like what Yi Yin said, 'I am the first to awaken among the people of Heaven.' (I) will use this (awakened) principle to awaken these people. If there is one person who does not receive its benefit, it is as if one has pushed him into a ditch. The Emperor was very pleased and issued an edict to print scriptures at Jing Mountain. In the tenth year of Chunxi (1183), the Emperor personally annotated the 'Sutra of Perfect Enlightenment' and ordered it to be printed and distributed. (The monk) Yin Zong requested to spend his old age at the Retreat Hermitage. The Emperor bestowed the name 'Biefeng (Different Peak)' on his hermitage (Records of Memorials and Responses). In the sixteenth year of Chunxi (1189), the Emperor abdicated and retired to Nanhua Palace, writing the 'Treatise on the Origin of the Way,' which roughly said: 'I have observed Han Yu's 'On the Origin of the Way,' saying that Buddhism and Taoism are mixed together, and the three teachings reject each other, but the writing is verbose and the reasoning is circuitous. Measuring the intention of the sages, it has not been clearly elucidated. Why? Shakyamuni specializes in exploring nature and life, abandoning external forms, and not pursuing names and appearances. What does it have to do with propriety, music, benevolence, and righteousness? However, (Buddhism) also establishes the Five Precepts, saying that not killing is benevolence, not committing adultery is propriety, not stealing is righteousness, not drinking alcohol is wisdom, and not lying is trustworthiness. Is this very far from Zhongni (Confucius)? Lao Tzu's book, what he treasures are three things: compassion, frugality, and not daring to be the first in the world. The Confucian school says gentleness, kindness, respect, frugality, and yielding. Is it really contrary to Confucius? Probably the ignorant people of the late stages of the three teachings are attached to their own views and think that they are different from each other. I think that using Buddhism to cultivate the mind, using Taoism to nourish life, and using Confucianism to govern the world, that is acceptable' (Records of Sacred Governance).
Emperor Guangzong
The Emperor's name was Dun, the fifth son of Emperor Xiaozong. At the age of forty-four, he received the throne from the Eastern Palace. He honored Emperor Xiaozong as the Supreme Emperor. In the early years of Shaoxi, the Emperor resided in Chonghua Palace and issued an edict allowing Dharma Master Ruo Ne to enter and exit by shoulder carriage. He annotated the 'Diamond Sutra' and presented it to the Emperor, who wrote a eulogy. In the fourth year of Shaoxi (1193), in the first month, he issued an edict for Chan Master Fozhao De Guang to reside at Jing Mountain.
Emperor Ningzong
The Emperor's name was Kuo, the son of Emperor Guangzong, initially enfeoffed as Prince Jia. In the first year of Qingyuan (1195), he issued an edict allowing Fozhao to return to Yuwang Temple to spend his old age in the Eastern Hermitage. In the third year of Qingyuan (1197), he issued an edict for Chan Master Chong Yue to reside at Lingyin Temple.
Emperor Lizong
The Emperor's initial name was Yu Ju, the son of Prince Rong Xi Lu, the tenth-generation descendant of Emperor Taizu Zhao Kuangyin, and the nephew of Emperor Ningzong. Later, he changed his name to Zhao Yun.
。年二十即位。改寶慶元年。四年天旱。詔保寧寺慧開禪師入文德殿升座祈雨。獲應。賜號佛眼。嘉熙元年太后王氏卒。詔徑山師範禪師入對修政殿。賜金襕僧衣。宣詣慈明殿升座說法。上垂簾而聽。賜號佛鑒。恭聖仁烈皇帝升遐。仍詔師範升座。既而乞歸山林。復賜圓照之號。淳祐元年上夢觀音坐于竹石間。及覺乃圖形刻石。御贊曰。神通至妙兮隱顯莫測。功德無邊兮應感奚速。時和歲豐兮祐我生民。兵寢刑措兮康此王國。仍書廣大靈感四大字加於觀音聖號之上。又書心經一卷。賜上竺刻石。又贊千佛偈云。一佛不二。千佛奚別。如處處水。現在在月。無去無來。不生不滅。梅花開后。前村深雪。又書應夢名山四大字賜四明雪窬禪寺(資監並寺碑)。
張浚
浚。字德遠。號紫巖。紹興中拜相。封和國公。孝宗朝封魏國公。謚忠獻。南軒之父也。圓悟勤公歸蜀住昭覺寺。公問道于師。師曰。巖頭云。卻物為上。逐物為下。若能於物上轉得疾。一切立在下風。師復示以偈曰。收光攝彩信天真。事事圓成物物新。內若有心還有物。何能移步出通津。公伏膺。投偈曰。教外單傳佛祖機。本來無悟亦無迷。浮雲散盡青天在。日出東方夜落西。師然之曰。公輔相之日毋忘護教。大慧禪師在泉州。雲門庵公在蜀。圓
【現代漢語翻譯】 現代漢語譯本 宋理宗二十歲登基（1224年）。改年號為寶慶元年（1225年）。寶慶四年（1228年）發生旱災。皇帝下詔保寧寺的慧開禪師進入文德殿升座祈雨，得到應驗，賜號『佛眼』。嘉熙元年（1237年），太后王氏去世。皇帝下詔徑山師範禪師入宮在修政殿對談。賜予金襕僧衣，並宣召至慈明殿升座說法。皇帝垂簾聽講，賜號『佛鑒』。恭聖仁烈皇帝駕崩，仍然下詔師範禪師升座。之後師範禪師請求迴歸山林，又賜予『圓照』的稱號。淳祐元年（1241年），皇帝夢見觀音菩薩坐在竹石之間。醒來后便命人畫圖刻石。御筆贊曰：『神通至妙兮隱顯莫測，功德無邊兮應感奚速。時和歲豐兮祐我生民，兵寢刑措兮康此王國。』並書寫『廣大靈感』四大字加在觀音聖號之上。又書寫《心經》一卷，賜給上竺寺刻石。又贊千佛偈說：『一佛不二，千佛奚別。如處處水，現在在月。無去無來，不生不滅。梅花開后，前村深雪。』又書寫『應夢名山』四大字賜給四明雪竇禪寺（資監並寺碑）。
張浚（人名）
張浚（人名），字德遠，號紫巖。紹興年間（1131-1162年）被拜為宰相，封為和國公。孝宗朝（1162-1189年）被封為魏國公，謚號忠獻，是南軒（張栻）的父親。圓悟勤公（禪師名號）回到四川住在昭覺寺。張浚向他問道。圓悟勤公說：『巖頭（禪師名號）說，『卻物為上，逐物為下。』如果能於物上轉得快，一切都立於下風。』圓悟勤公又用偈語開示說：『收光攝彩信天真，事事圓成物物新。內若有心還有物，何能移步出通津。』張浚信服，呈上偈語說：『教外單傳佛祖機，本來無悟亦無迷。浮雲散盡青天在，日出東方夜落西。』圓悟勤公讚許他說：『您輔佐朝廷之日不要忘記護持佛教。』大慧禪師在泉州，雲門庵公在四川。
【English Translation】 English version Emperor Lizong of Song ascended the throne at the age of twenty (1224 AD). He changed the reign title to Baoqing, the first year (1225 AD). In the fourth year of Baoqing (1228 AD), there was a drought. The emperor ordered Zen Master Huikai of Baoning Temple to enter the Wende Hall to ascend the seat and pray for rain, which was answered. He was given the title 'Buddha Eye'. In the first year of Jiaxi (1237 AD), Empress Dowager Wang passed away. The emperor ordered Zen Master Shifan of Jingshan to enter the palace and converse in the Xiuzheng Hall. He was granted a kasaya (robe) of gold thread and summoned to the Ciming Hall to ascend the seat and preach the Dharma. The emperor listened behind a curtain and bestowed the title 'Buddha Mirror'. When the Emperor Gong Sheng Ren Lie passed away, he still ordered Zen Master Shifan to ascend the seat. Afterwards, Zen Master Shifan requested to return to the mountains and forests, and was again granted the title 'Round Illumination'. In the first year of Chunyou (1241 AD), the emperor dreamed of Guanyin (Avalokiteśvara) Bodhisattva sitting among bamboo and rocks. Upon waking up, he ordered people to draw a picture and carve it in stone. The imperial inscription praised: 'The divine power is supremely subtle, its manifestation and concealment are unfathomable; the merits and virtues are boundless, its responses and influences are exceedingly swift. May the times be harmonious and the years be bountiful, blessing my people; may the soldiers rest and the punishments cease, bringing peace to this kingdom.' He also wrote the four characters 'Greatly Extensive Spiritual Response' and added them to the holy title of Guanyin. He also wrote a volume of the Heart Sutra and bestowed it to Shangzhu Temple to be carved in stone. He also praised the Thousand Buddhas Gatha, saying: 'One Buddha is not two, how are a thousand Buddhas different? Like water everywhere, the moon is present everywhere. Without going or coming, without birth or death. After the plum blossoms bloom, the front village is deep in snow.' He also wrote the four characters 'Dream-Responding Famous Mountain' and bestowed them to Siming Xuetou Zen Temple (Zijian and Temple Stele).
Zhang Jun (person's name)
Zhang Jun (person's name), courtesy name Deyuan, sobriquet Ziyan. During the Shaoxing period (1131-1162 AD), he was appointed as prime minister and granted the title Duke of He. During the reign of Emperor Xiaozong (1162-1189 AD), he was granted the title Duke of Wei, and his posthumous title was Zhongxian. He was the father of Nanxuan (Zhang Shi). When Master Yuanwu Qin (Zen master's title) returned to Sichuan, he resided in Zhaojue Temple. Zhang Jun asked him about the Way. Master Yuanwu Qin said: 'Yantou (Zen master's title) said, 'Rejecting objects is superior, pursuing objects is inferior.' If one can turn quickly on objects, everything will be in a subordinate position.' Master Yuanwu Qin further instructed him with a gatha, saying: 'Gathering light and collecting colors, believe in naturalness; everything is perfectly accomplished, everything is new. If there is mind within, there are still objects; how can one move a step out of the thoroughfare?' Zhang Jun submitted and presented a gatha, saying: 'Outside the teachings, it is singularly transmitted the Buddha's and Patriarchs' mechanism; originally there is no enlightenment and no delusion. When the floating clouds dissipate, the blue sky remains; the sun rises in the east and sets in the west.' Master Yuanwu Qin praised him, saying: 'On the day you assist the court, do not forget to protect the Buddhist teachings.' Zen Master Dahui is in Quanzhou, and An Gong of Yunmen is in Sichuan.
悟親以師囑。謂真得法髓。公回朝遂以臨安府徑山延之。恐師痛事韜晦必欲致之。乃移書泉守劉公彥修趣其行。師番然而起。公居長沙。其母秦國夫人問道于大慧。夫人疾亟曰。妙喜老師此生無復見也。我有私恩未報。公三走介。往宜春趣師之行。由是兼程而至。夫人捐館矣。公謂師曰。先妣愿供養和尚一年為德之報。今無復得浚。謹遵遺訓。師幸少留。以九夏之期盡其敬奉。一慰先妣之愿。二伸人子之心。遂館于光孝寺之東堂。以盡誠敬(資監並大慧年譜)。紹興末。公判建康軍府。嘗撰寶誌公行狀。略曰。師諱寶誌。金陵人。宋元嘉中示跡于東陽市古木鷹巢中。朱氏婦汲水聞嬰兒啼。遂致育之。因以朱為姓。后施宅為寺。即今寶林寺是也。師鏡容鷹爪。不類凡童。七齡入京師鐘山道林寺。師事僧儉。修習禪業。至宋太始初忽離是寺。居止無定。持一錫杖。掛刀尺拂子鏡帛之類。徒跣于阛阓間。髮長數寸。飲啖不擇。或數日不食而無饑容。或一日數食而無飽態。齊建元間異跡頗著。士庶恭事者不可勝數。梁武踐祚。益加優禮。師嘗求魚膾于帝。帝雖從請。意頗惡之。師索水吐盆中。魚活如故。有木浮江中溯流而上。帝與師及士庶觀之。師舉錫一招。木隨至岸。乃紫檀也。帝來供奉俞僧紹刻師之像。既克肖矣。但少須
【現代漢語翻譯】 現代漢語譯本： 悟親以師父的囑託為重，認為秦檜真正得到了佛法精髓。秦檜回朝后，便想請大慧宗杲禪師到臨安府的徑山寺主持。他擔心宗杲禪師會隱遁不出，所以一定要請到他。於是，秦檜寫信給泉州的太守劉彥修，催促宗杲禪師前往。宗杲禪師這才動身。秦檜當時住在長沙，他的母親秦國夫人向大慧宗杲禪師問道。夫人病重時說：『妙喜（大慧宗杲禪師的別號）老師，我此生再也見不到了。我有一份私下的恩情沒有報答。』秦檜多次派人前往宜春，催促宗杲禪師動身。因此，宗杲禪師加快行程趕到。這時，秦國夫人已經去世了。秦檜對宗杲禪師說：『先母希望供養和尚一年，以報答您的恩德。現在已經無法實現了，我謹遵母親的遺訓，希望禪師能稍作停留，用九十天的期限來盡我的敬意和供奉，一是慰藉先母的遺願，二是表達我做兒子的心意。』於是，宗杲禪師住在光孝寺的東堂，以表達他的誠敬。（參考《資監》和《大慧年譜》）。 紹興（1131-1162）末年，秦檜擔任建康軍府的判官，曾經撰寫了《寶誌公行狀》，內容大致如下：寶誌禪師，金陵人，在南朝宋元嘉（424-453）年間，在東陽市古木的鷹巢中顯現軌跡。朱氏的媳婦汲水時聽到嬰兒的啼哭聲，於是收養了他。因此，寶誌禪師以朱為姓。後來，朱氏將住宅捐獻出來作為寺廟，就是現在的寶林寺。寶誌禪師容貌奇特，長著鷹爪，不像普通的兒童。七歲時，他進入京師鐘山道林寺，師從僧儉，修習禪業。到了南朝宋太始（465-471）初年，忽然離開了道林寺，居無定所。他拿著一根錫杖，掛著刀、尺、拂子、鏡子、帛之類的東西，光著腳在街市上行走。頭髮長幾寸，飲食不加選擇，有時幾天不吃也不覺得飢餓，有時一天吃很多也不覺得飽。南朝齊建元（479-482）年間，他的奇異事蹟非常顯著，士人和百姓恭敬侍奉他的人數不勝數。梁武帝即位后，更加優待他。寶誌禪師曾經向梁武帝索要魚膾，梁武帝雖然答應了他的請求，但心裡很不舒服。寶誌禪師要來水吐在盆中，魚又活了過來。有木頭浮在江中逆流而上，梁武帝與寶誌禪師以及士人和百姓一起觀看。寶誌禪師舉起錫杖一招，木頭就隨著到了岸邊，原來是紫檀木。梁武帝讓供奉俞僧紹雕刻寶誌禪師的像，已經很像了，只是缺少鬍鬚。
【English Translation】 English version: Wu Qin took the master's instructions to heart, believing that Qin Hui had truly grasped the essence of the Dharma. After Qin Hui returned to the court, he intended to invite Chan Master Dahui Zonggao to preside over Jingshan Temple in Lin'an Prefecture. Fearing that Zonggao would retreat into seclusion, he was determined to bring him there. Therefore, Qin Hui wrote a letter to Liu Yanxiu, the prefect of Quanzhou, urging Zonggao to set out. Only then did Chan Master Zonggao embark on the journey. At that time, Qin Hui was residing in Changsha, and his mother, the Lady of the State of Qin, sought teachings from Dahui Zonggao. When the lady was seriously ill, she said, 'Master Miaoxi (Dahui Zonggao's alias), I will never see him again in this life. I have a private kindness that has not been repaid.' Qin Hui repeatedly sent people to Yichun, urging Zonggao to depart. Consequently, Chan Master Zonggao hastened his journey. By the time he arrived, the Lady of the State of Qin had already passed away. Qin Hui said to Chan Master Zonggao, 'My late mother wished to support the monk for a year to repay your kindness. Now that it is impossible, I respectfully follow my mother's last wishes, hoping that the Chan Master can stay for a short while, using a period of ninety days to express my respect and offerings, firstly to comfort my late mother's wishes, and secondly to express my filial piety.' Thus, Chan Master Zonggao resided in the east hall of Guangxiao Temple to express his sincerity and respect. (Refer to 'Zi Jian' and 'Chronicle of Dahui'). At the end of the Shaoxing era (1131-1162), Qin Hui served as a judge in Jiankang Military Prefecture and once wrote 'The Deeds of Master Baozhi', which roughly stated: Chan Master Baozhi, a native of Jinling, appeared in the Song Yuanjia era (424-453) of the Southern Dynasties, in an eagle's nest in an old tree in Dongyang City. A woman of the Zhu family heard an infant's cry while drawing water, so she adopted him. Therefore, Chan Master Baozhi took Zhu as his surname. Later, the Zhu family donated their residence to be a temple, which is now Baolin Temple. Chan Master Baozhi had a peculiar appearance, with eagle claws, unlike ordinary children. At the age of seven, he entered Zhongshan Daolin Temple in the capital, where he studied Chan practice under the tutelage of Monk Jian. At the beginning of the Song Taishi era (465-471) of the Southern Dynasties, he suddenly left Daolin Temple and lived in no fixed abode. He carried a staff, hanging knives, rulers, whisks, mirrors, silk, and the like, walking barefoot in the marketplace. His hair was several inches long, and he was indiscriminate in his diet, sometimes not eating for several days without feeling hungry, and sometimes eating a lot in one day without feeling full. During the Qi Jianyuan era (479-482) of the Southern Dynasties, his strange deeds were very prominent, and the number of scholars and commoners who respectfully served him was countless. After Emperor Wu of Liang ascended the throne, he treated him even more favorably. Chan Master Baozhi once asked Emperor Wu of Liang for fish slices, and although Emperor Wu agreed to his request, he felt very uncomfortable. Chan Master Baozhi asked for water and spat it into a basin, and the fish came back to life. There was wood floating in the river against the current, and Emperor Wu of Liang, Chan Master Baozhi, and scholars and commoners watched together. Chan Master Baozhi raised his staff and beckoned, and the wood followed to the shore, which turned out to be sandalwood. Emperor Wu of Liang had Yu Sengshao, a court artist, carve an image of Chan Master Baozhi, which was already very similar, but lacked a beard.
發。師拔髮插像兩𩬆。發即隨長。帝敕張僧繇寫師真容。竟不能就。師遂以爪劃開面門。現十二面觀音相曰。毗婆尸佛早留心。直至如今不得妙。徐陵三歲。其父攜往見師。師撫其頂曰。此天上石麒麟也。中大同丙寅冬師移華林園金像于所住房。帝曰師將去我耶。未及旬日。是年十二月示疾。帝命奏樂晝夜不絕。至初六日而終於興皇寺。葬全身於鐘山。皇女永安公主為造塔五層。塔前建開善精舍。梁錫妙覺大師應世之塔。太平興國七年賜額太平興國禪寺。真宗朝詔天下避師諱。祇稱寶公。乃改賜道林真覺之號。高宗加慈應慧感大師。賜其塔為感順云。
胡寅
寅。字明仲。號致堂。建炎中拜起居郎。諸子嘗侍坐。數杯之後歌孔明出師表。誦陳了翁奏章曰。可謂豪傑之士也。王隨刪傳燈錄改名玉英集。寅作序。
張九成
九成。字子韶。號無垢居士。學于楊時之門。紹興中對䇿。上曰忠鯁可嘉。擢置第一。謫南安。又自號曰橫浦居士。官至秘閣修撰。嘗謁善權清禪師問曰。此事人人有分個個圓成是否。清云是。公曰為甚麼卻無個入處。清于袖中出數珠云此是誰底。公俯仰無對。清復袖珠云。是汝底則拈取去。才涉思惟即不是也。公悚然有省。遂看柏樹子話。忽聞蛙聲釋然證入。說偈云。春天月
【現代漢語翻譯】 現代漢語譯本 師父剃下頭髮，插在佛像的兩肩。頭髮隨即生長。皇帝命令張僧繇畫師父的真容，始終無法完成。師父於是用指甲劃開面門，顯現出十二面觀音相，說道：『毗婆尸佛（Vipasyin Buddha，過去七佛之一）早就留心，直到如今也沒得到妙處。』徐陵三歲時，他的父親帶他去見師父。師父撫摸他的頭頂說：『這是天上的石麒麟啊。』中大同（546年）丙寅年冬天，師父將華林園的金像移到所住的房間。皇帝說：『師父將要離開我了嗎？』不到十天，這年十二月師父示現疾病。皇帝命令演奏音樂，晝夜不停。到初六日圓寂于興皇寺，全身葬在鐘山。皇女永安公主為他建造了五層塔。塔前建開善精舍，是梁朝錫妙覺大師應世之塔。太平興國（976-984年）七年，皇帝賜額太平興國禪寺。真宗皇帝時詔令天下避師父的名諱，只稱寶公，於是改賜道林真覺的稱號。高宗皇帝加封慈應慧感大師，賜他的塔為感順云。
胡寅
胡寅，字明仲，號致堂。建炎年間被授予起居郎。他的兒子們曾經侍奉他坐著，喝了幾杯酒後，他歌唱諸葛亮（孔明）的《出師表》，誦讀陳了翁的奏章，說：『可以稱得上是豪傑之士啊。』王隨刪改《傳燈錄》，改名為《玉英集》，胡寅為之作序。
張九成
張九成，字子韶，號無垢居士。在楊時門下學習。紹興年間參加科舉考試，皇帝說他忠誠耿直值得嘉獎，提拔為第一名。后被貶謫到南安。又自號橫浦居士。官至秘閣修撰。曾經拜訪善權清禪師，問道：『這件事人人有份，個個圓成，是這樣嗎？』清禪師回答說是。張九成說：『為什麼卻無處入手呢？』清禪師從袖中拿出數珠說：『這是誰的？』張九成低頭無言以對。清禪師又把數珠放回袖中說：『是你的就拿去，才涉入思惟就不是了。』張九成悚然有所領悟，於是參看柏樹子的話頭，忽然聽到蛙聲，釋然證入。說偈語道：『春天月』
【English Translation】 English version The master shaved his hair and inserted it into the shoulders of the Buddha statue. The hair then grew. The emperor ordered Zhang Sengyao to paint a true likeness of the master, but he was never able to complete it. The master then used his fingernails to scratch open his face, revealing the twelve-faced form of Avalokiteśvara (Guanyin), and said, 'Vipasyin Buddha (one of the past seven Buddhas) paid attention long ago, but even now he has not attained the subtle essence.' When Xu Ling was three years old, his father took him to see the master. The master stroked his head and said, 'This is a stone Qilin (mythical hooved Chinese creature) from heaven.' In the winter of the Bingyin year of the Zhong Datong period (546 AD), the master moved the golden statue from Hualin Garden to the room where he lived. The emperor said, 'Is the master going to leave me?' In less than ten days, in the twelfth month of that year, the master manifested illness. The emperor ordered music to be played day and night without ceasing. On the sixth day, he passed away at Xinghuang Temple and was buried whole at Zhongshan. Princess Yongan built a five-story pagoda for him. Kaisan Hermitage was built in front of the pagoda, which is the pagoda where Master Ximiao of the Liang Dynasty responded to the world. In the seventh year of the Taiping Xingguo period (976-984 AD), the emperor bestowed the name Taiping Xingguo Chan Temple. During the reign of Emperor Zhenzong, an edict was issued throughout the country to avoid the master's name, and he was only referred to as Baogong. Therefore, he was given the posthumous title Daolin Zhenjue. Emperor Gaozong added the title Great Master Ciying Huigan, and named his pagoda Ganshunyun.
Hu Yin
Hu Yin, with the courtesy name Mingzhong and the pseudonym Zhitang, was appointed as a court recorder during the Jianyan period. His sons once attended him while he was seated. After a few cups of wine, he sang Zhuge Liang (Kongming)'s 'Chu Shi Biao' (Memorial on Dispatching the Army) and recited Chen Liaoweng's memorial, saying, 'He can be called a heroic figure.' Wang Sui deleted and revised the 'Transmission of the Lamp' and renamed it 'Collection of Jade Flowers.' Hu Yin wrote a preface for it.
Zhang Jiucheng
Zhang Jiucheng, with the courtesy name Zishao and the pseudonym Wugou Jushi (Dustless Dweller), studied under Yang Shi. During the Shaoxing period, he participated in the imperial examination, and the emperor said that his loyalty and integrity were commendable, and he was promoted to first place. Later, he was demoted to Nan'an. He also called himself Hengpu Jushi (Horizontal Bank Dweller). He served as a compiler in the Secretarial Pavilion. He once visited Zen Master Shanquan Qing and asked, 'Is it true that everyone has a share in this matter and everyone achieves completeness?' Zen Master Qing replied yes. Zhang Jiucheng said, 'Why is there no way to enter?' Zen Master Qing took out a string of prayer beads from his sleeve and said, 'Whose are these?' Zhang Jiucheng lowered his head and was speechless. Zen Master Qing put the prayer beads back into his sleeve and said, 'If they are yours, then take them, but if you involve thought, then it is not.' Zhang Jiucheng was startled and had some understanding. He then contemplated the koan of the cypress tree, and suddenly, upon hearing the sound of a frog, he was enlightened. He said in a verse, 'Spring moon'
下一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。公與汪應辰登徑山。問道于大慧。公與師談格物之旨。師曰。公只知有格物。而不知有物格。頓領深旨。投偈曰。子韶格物。曇晦物格。欲識一貫。兩個五百(傳燈)。子韶嘗曰。九成每聞徑山老人所舉因緣。豁然四達。如千門萬戶不消一踏而開。九成了末後大事。實在徑山老人處。此一瓣香不敢孤負他也(年譜)。
呂本中
本中。字居仁。紹興初賜進士第。除中書舍人。平生因詩以窮。耽禪而病。清臞如不勝衣。作江西傳衣詩派圖。推黃山谷為詩祖。列陳無已等凡二十五人為法嗣。本中嘗致書問大慧禪要。慧答書。略曰。千疑萬疑只是一疑。話頭上疑破。則千疑萬疑一時破。若一向問人。佛語又如何。祖語又如何。諸方老宿語又如何。永劫無有悟時也。本中自是有省。
尤袤
袤。字延之。自號遂初。紹興中擬延之為秘書丞。張南軒得報曰此真秘丞矣。終禮部尚書。謚文簡。聞釋氏有出世之法。心向慕之。見廬山歸宗禪師欲謀隱計。朱文公寄詩有逃禪公勿遽。且畢區中緣之句。出守臺州。孝宗臨軒親遣曰。南臺有何勝概。延之曰。太平洪福。國清萬年。上曰。聞石橋應真是五百強漢。時忽出現。卿以何法處之。延之豎起拳
【現代漢語翻譯】 現代漢語譯本 一聲蛙鳴，撞破了天地萬物本為一體的真相。正在這個時候，有誰能夠領會？就像玄沙禪師那樣，即使在山嶺上腳痛也能有所領悟。呂祖謙（字子韶）與汪應辰一同登上徑山，向大慧宗杲禪師問道。呂祖謙與大慧禪師談論格物致知的道理。大慧禪師說：『您只知道有格物，卻不知道有物格。』呂祖謙頓時領悟了其中深刻的旨意，於是作偈說：『子韶格物，曇晦物格，想要認識一貫之道，兩者都是五百（傳燈錄）。』呂祖謙曾經說過：『我每次聽到徑山老人所舉的因緣，就豁然開朗，如同千門萬戶不費吹灰之力便打開了。我了卻末後大事，實在是在徑山老人那裡得到的。這一瓣心香，我不敢辜負他啊（年譜）。』
呂本中
呂本中（？-？），字居仁，紹興年間（1131-1162）初年被賜予進士出身，擔任中書舍人。他一生因為寫詩而窮困，沉迷禪宗而生病，清瘦得好像不能承受衣服的重量。他創作了《江西詩派傳衣圖》，推崇黃庭堅為詩祖，列陳師道等人共二十五人為法嗣。呂本中曾經寫信向大慧宗杲禪師請教禪要。大慧禪師回信，大意是說：『千疑萬疑只是一疑，在話頭上疑破，那麼千疑萬疑一時都破了。如果一味地問人，佛語又如何，祖語又如何，各方老宿的語錄又如何，永遠也不會有開悟的時候。』呂本中從此有所領悟。
尤袤
尤袤（？-？），字延之，自號遂初。紹興年間（1131-1162）朝廷打算任命尤袤為秘書丞，張栻得知后說：『這才是真正的秘書丞啊。』最終官至禮部尚書，謚號文簡。尤袤聽說佛教有出世之法，心中嚮往。他見到廬山歸宗禪師，想要謀劃隱居。朱熹寄詩勸他：『逃禪公不要著急，且先了結塵世間的緣分。』尤袤出任臺州知州。宋孝宗親自詢問他說：『南臺有什麼好的景色？』尤袤回答說：『太平洪福，國清萬年。』皇上說：『聽說石橋應真寺的五百羅漢都是強悍的漢子，有時會突然顯現，您用什麼方法來處置他們？』尤袤豎起拳頭。
【English Translation】 English version A frog's croak shatters the illusion, revealing that all things in the universe are one family. At this very moment, who can comprehend this? It's like Zen Master Xuansha, who can attain enlightenment even with a painful foot on the mountain ridge. Lü Zugian (Zi Zishao) and Wang Yingchen ascended Mount Jing and inquired of Zen Master Dahui Zonggao. Lü Zugian discussed the principles of investigating things with Zen Master Dahui. Zen Master Dahui said, 'You only know about investigating things (gewu), but you don't know about things being investigated (wuge).' Lü Zugian immediately understood the profound meaning and composed a verse: 'Zishao investigates things, Tan Hui is investigated by things; if you want to know the consistent Way, both are five hundred (Transmission of the Lamp).' Lü Zugian once said, 'Every time I hear the causes and conditions cited by the old man of Jing Mountain, I suddenly understand everything, as if thousands of doors and households are opened without any effort. I have completed the final great matter, and it was truly at the old man of Jing Mountain's place. I dare not fail this incense offering (Chronicle).'
Lü Benzhong
Lü Benzhong (?-?), Zi Juren, was granted the title of Jinshi in the early years of the Shaoxing era (1131-1162) and served as a drafter in the Chancellery. Throughout his life, he was impoverished by writing poetry and became ill from indulging in Zen. He was so thin that he seemed unable to bear the weight of his clothes. He created the 'Map of the Jiangxi Poetry School's Transmission of the Robe,' honoring Huang Tingjian as the ancestor of poetry and listing Chen Shidao and others as twenty-five successors. Lü Benzhong once wrote a letter to Zen Master Dahui Zonggao to inquire about the essentials of Zen. Zen Master Dahui replied in a letter, roughly saying, 'A thousand doubts, ten thousand doubts, are just one doubt. If you break through the doubt at the point of speech, then a thousand doubts, ten thousand doubts, will be broken at once. If you keep asking people, what about the Buddha's words, what about the Patriarch's words, what about the sayings of the old monks from all directions, you will never have a moment of enlightenment.' Lü Benzhong gained some understanding from this.
You Mao
You Mao (?-?), Zi Yanzhi, styled himself Suichu. During the Shaoxing era (1131-1162), the court intended to appoint You Mao as Secretary Assistant. Zhang Shi, upon hearing this, said, 'This is a true Secretary Assistant.' He eventually became Minister of Rites and was posthumously honored as Wenjian. You Mao heard that Buddhism had a way to transcend the world and yearned for it in his heart. He met Zen Master Guizong of Mount Lu and wanted to plan for seclusion. Zhu Xi sent him a poem advising, 'Do not rush to escape to Zen, sir, and first finish your worldly affairs.' You Mao was appointed as the prefect of Taizhou. Emperor Xiaozong of Song personally asked him, 'What are the beautiful sights of Nantai?' You Mao replied, 'Peaceful blessings, the nation is clear for ten thousand years.' The Emperor said, 'I heard that the five hundred Arhats of the Stone Bridge Yingzhen Temple are all strong men and sometimes suddenly appear. What method do you use to deal with them?' You Mao raised his fist.
曰。臣有金剛王寶劍在。上喜。乃書遂初老人四字賜之。延之到臺。一以慈愛蒞民(資監)。
張栻
栻。字敬夫。號南軒。官至秘閣修撰。見萬庵顏禪師曰。道之所在。可以心寓。不可以力求。師謂如何。師曰會醫少病。公曰。見即便見。擬思即差。又作么生。師曰知有還同不知有。公曰政當知有時如何。師曰聞聲見色只如常。公豁然有省。乃留偈曰。聞聲見色只如常。熟察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫芒(資監)。
李浩
浩。字德遠。紹興末為光祿丞。常閱楞嚴經。謁應庵華禪師叩問禪道。不旬日而躋堂奧。以偈寄同僚康教授曰。門有孫賓鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷(資監)。
王十朋
十朋。字龜齡。永嘉人。紹興中廷試第一。號梅溪先生。有梅溪集行於世。官至侍御史。公嘗謁處州南明雪堂行禪師問曰。先佛說法。觀根發言。依言立義。可以誦而習之。禪門乃撥去文字。謂至道不可以理求。真理不可以識解。要人見性成佛。既撥去文字。復刊藏經流通。何耶。師曰。經是佛語。以心為宗。心若不明。唯認佛語。欲以理求識解者。譬如說食終不能飽。要在立志堅確。行之精進。若不如此。要做聖賢事業。至聖賢地位。何可得哉(資監)。
【現代漢語翻譯】 現代漢語譯本： （官員）說：『我有一把金剛王寶劍。』皇上聽了很高興，於是寫了『遂初老人』四個字賜給他。請他到臺府任職，用慈愛之心來管理百姓（出自《資監》）。
張栻（1133年-1180年） 張栻，字敬夫，號南軒，官至秘閣修撰。他拜見萬庵顏禪師，問道：『道的存在，可以用心去體會，不可以用力去追求。』禪師問：『你認為如何？』張栻說：『會看病的人很少生病。』禪師說：『見即是見，稍微思索就差了。』又該如何呢？禪師說：『知道和不知道一樣。』張栻說：『正當知道的時候又該如何呢？』禪師說：『聽見聲音看見顏色，就像平常一樣。』張栻豁然開悟，於是留下偈語說：『聽見聲音看見顏色，就像平常一樣，仔細觀察精細和粗略，道理自然彰顯。脫離出來就像虛空包藏著碧落，沒有絲毫剩餘。』（出自《資監》）。
李浩 李浩，字德遠，紹興（1131年-1162年）末年擔任光祿丞。他經常閱讀《楞嚴經》，拜見應庵華禪師請教禪道，不到十天就登堂入室。他寫了一首偈語寄給同僚康教授說：『門外有孫賓在等待，家裡有甘贄的妻子。晚上睡覺還早起，誰能領悟誰又迷惑呢？』（出自《資監》）。
王十朋（1112年-1171年） 王十朋，字龜齡，永嘉人。紹興（1131年-1162年）年間在殿試中考中第一名，號梅溪先生。有《梅溪集》流傳於世。官至侍御史。王十朋曾經拜見處州南明雪堂行禪師問道：『過去的佛說法，觀察眾生的根器而發言，依據言語而建立義理，可以誦讀和學習。禪門卻要去除文字，認為至高的道不可以用道理來尋求，真正的道理不可以用知識來理解，要人明心見性，成就佛果。既然要去除文字，又刊印流通藏經，這是為什麼呢？』禪師說：『經是佛說的話，以心為根本。心如果不明白，只認識佛說的話，想要用道理來尋求知識和理解，就像說食物終究不能吃飽一樣。重要的是要立下堅定的志向，精進地修行。如果不這樣做，想要成就聖賢的事業，達到聖賢的地位，怎麼可能呢？』（出自《資監》）。
【English Translation】 English version: He said, 'I have a Vajra King Sword.' The Emperor was pleased and wrote the four characters 'Suichu Laoren' (The Old Man of Initial Aspiration) and bestowed them upon him. He was invited to the government office to govern the people with compassion (from Zizhi Tongjian).
Zhang Shi (1133-1180) Zhang Shi, courtesy name Jingfu, sobriquet Nanxuan, held the official position of Compiler of the Secretarial Pavilion. He met with Chan Master Wan'an Yan and said, 'The Way exists where the mind can dwell, but cannot be sought by force.' The Master asked, 'What do you think?' Zhang Shi said, 'A good doctor rarely gets sick.' The Master said, 'Seeing is seeing; deliberation is a mistake.' What else? The Master said, 'Knowing is the same as not knowing.' Zhang Shi said, 'What about when one truly knows?' The Master said, 'Hearing sounds and seeing colors are just as usual.' Zhang Shi suddenly had an awakening and left a verse saying, 'Hearing sounds and seeing colors are just as usual; carefully observe the fine and the coarse, and the truth will naturally be revealed. Detached like the void containing the blue sky, there is not a bit left over.' (from Zizhi Tongjian).
Li Hao Li Hao, courtesy name Deyuan, served as Guanglu Cheng (Official in charge of provisions for imperial ceremonies) at the end of the Shaoxing (1131-1162) era. He often read the Shurangama Sutra and visited Chan Master Ying'an Hua to inquire about Chan practice. In less than ten days, he reached the inner sanctum. He sent a verse to his colleague Professor Kang, saying, 'There is Sun Bin (A famous strategist in Chinese history) waiting outside the door, and Gan Zhi's wife (A symbol of family responsibility) at home. Going to bed early and getting up early, who understands and who is confused?' (from Zizhi Tongjian).
Wang Shipeng (1112-1171) Wang Shipeng, courtesy name Guiling, was from Yongjia. He ranked first in the imperial examination during the Shaoxing (1131-1162) era and was known as Mr. Meixi. His collection, 'Meixi Ji,' is circulated in the world. He served as a Supervising Censor. Wang Shipeng once visited Chan Master Xuetang Xing of Nanming in Chuzhou and asked, 'The Buddhas of the past spoke according to the faculties of beings, establishing meanings based on words, which can be recited and studied. The Chan school, however, removes words, saying that the supreme Way cannot be sought through reason and that true reality cannot be understood through knowledge, but requires one to see one's nature and become a Buddha. Since words are removed, why are the Tripitaka Sutras printed and circulated?' The Master said, 'The Sutras are the words of the Buddha, with the mind as the foundation. If the mind is not clear, and one only recognizes the words of the Buddha, wanting to seek knowledge and understanding through reason, it is like talking about food but never being full. What is important is to establish a firm resolve and practice diligently. If one does not do so, how can one achieve the work of sages and reach the position of sages?' (from Zizhi Tongjian).
嘗夢遊天臺石橋。神僧數百出迎。指公與眾曰。彼前身嚴首座也。曾寫此碑。后親到石橋。與夢中所見之境無異。遂留詩云。石橋未到已先知。入眼端如入夢時。僧喚我為嚴首座。前身曾寫石橋碑。梅溪集中有王荊公與佛慧泉禪師曰。世尊拈花出自何典。泉曰藏經所不載。公曰。頃在翰苑。偶見大梵王問佛決疑經三卷。有梵王在靈山會上以金色波羅花獻佛。請佛說法。世尊登座拈花示眾。人天百萬悉皆罔措。獨迦葉破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。分付摩訶迦葉。
會開
開。字天游。官至侍郎。紹興辛未佛海遠禪師住三衢光孝。開曰如何是善知識。遠曰。燈籠露柱。貓兒狗子。遂有省。呈偈曰。咄這瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問道如何。拈起拂子驀口截。遠曰也得一橛。又致書大慧曰。今幸私家塵緣都畢。閑居無事。正在痛自鞭䇿以償初志。第恨未得親炙教誨耳。一生敗闕已一一呈似。必能洞照此心。望委曲提警。日用當如何做工夫。庶幾不涉他途徑。與本地相契也。如此說話敗闕亦不少。但方投誠。自難隱逃。良可愍也。至叩。大慧答書曰。時時于靜勝中。切不得忘了。須彌山放下著。兩則語。但從腳下著實做將去。已過者不須怖畏。亦不必思量。思量怖畏即障道矣
【現代漢語翻譯】 現代漢語譯本： 我曾經夢中神遊天臺山的石橋，數百位神僧出來迎接，指著我說：『他就是前世的嚴首座，曾經書寫過這塊碑。』 後來我親自到了石橋，與夢中所見的景象完全一樣，於是留下詩句說：『石橋未到已先知，入眼端如入夢時。僧喚我為嚴首座，前身曾寫石橋碑。』 梅溪集中有王安石（1021-1086）與佛慧泉禪師的對話，王安石問：『世尊拈花出自何典？』 泉禪師說：『藏經中沒有記載。』 王安石說：『不久前我在翰林院，偶爾看到《大梵王問佛決疑經》三卷，其中記載梵王在靈山會上以金色波羅花獻給佛，請佛說法。世尊登上座位拈花示眾，人天百萬都茫然不知所措，只有摩訶迦葉（Mahākāśyapa）破顏微笑。世尊說：『我有正法眼藏（正法的精髓），涅槃妙心（超越生死的奧妙心境），交付給摩訶迦葉。』
會開（Huikai）
會開（Huikai），字天游，官至侍郎。紹興辛未年（1151年），佛海遠禪師（Fohai Yuan）住持三衢光孝寺，會開問：『如何是善知識（指引正道的良師益友）？』 遠禪師說：『燈籠露柱，貓兒狗子。』 會開因此有所領悟，呈上偈語說：『咄這瞎驢，叢林妖孽，震地一聲，天機漏泄。有人更問道如何，拈起拂子驀口截。』 遠禪師說：『也得一橛。』 又致信給大慧宗杲（Dahui Zonggao）說：『如今幸好私事塵緣都已了結，閑居無事，正在痛自鞭策以償還最初的志向，只恨未能得到親自教誨。一生中的過失已經一一陳述，您必定能洞察我的心意，希望您委婉地提醒警示，日常中應當如何用功，才能不涉及其他途徑，與本地風光（本來的自性）相契合。』 這樣說話，過失也不少，但既然坦誠投靠，自然難以隱瞞逃避，實在可憐。』 至於叩問的問題，大慧宗杲回信說：『時時在靜心中，切切不可忘記。須彌山（Sumeru）放下，兩則語（兩種對立的觀點），但從腳下著實做去。已經過去的，不必害怕，也不必思量。思量害怕，就是障道了。』
【English Translation】 English version: I once dreamt of traveling to the Stone Bridge of Mount Tiantai. Hundreds of divine monks came out to greet me, pointing at me and saying, 'He is the former incarnation of Chief Monk Yan, who once wrote this inscription.' Later, I personally visited the Stone Bridge and found the scenery to be exactly as I had seen in my dream. So, I left behind a poem saying, 'I knew of the Stone Bridge before arriving, the scene before my eyes is just like in my dream. The monks call me Chief Monk Yan, in my previous life I wrote the Stone Bridge inscription.' In the 'Collected Works of Meixi' there is a conversation between Wang Anshi (1021-1086) and Zen Master Fohui Quan, Wang Anshi asked: 'Where does the story of the World-Honored One (Śākyamuni Buddha) holding up a flower come from?' Zen Master Quan said: 'It is not recorded in the scriptures.' Wang Anshi said: 'Not long ago, in the Hanlin Academy, I happened to see the three-volume 'Great Brahma King's Questions on the Buddha's Doubts and Resolutions Sutra', which records that the Brahma King offered a golden pālaśa flower (Butea monosperma) to the Buddha at the assembly on Mount Ling, requesting the Buddha to preach the Dharma. The World-Honored One ascended the seat and held up a flower to show the assembly, and millions of humans and gods were all at a loss, only Mahākāśyapa (Mahākāśyapa) smiled. The World-Honored One said: 'I have the Treasury of the True Dharma Eye (the essence of the true Dharma), the Wondrous Mind of Nirvana (the wonderful state of mind beyond life and death), which I entrust to Mahākāśyapa.'
Huikai
Huikai, styled Tianyou, reached the official rank of Vice Minister. In the xinwei year of the Shaoxing reign (1151), Zen Master Fohai Yuan resided at Guangxiao Temple in Sanqu. Huikai asked: 'What is a good spiritual advisor (a virtuous friend who guides one on the right path)?' Zen Master Yuan said: 'Lanterns, pillars, cats, and dogs.' Huikai thus had some understanding and presented a verse saying: 'Bah, this blind donkey, forest demon, with a earth-shattering sound, the heavenly secrets are leaked. If someone further asks what is it, I raise the whisk and cut off his mouth.' Zen Master Yuan said: 'You've got a piece of it.' He also wrote a letter to Dahui Zonggao saying: 'Now, fortunately, my personal affairs and worldly ties are all settled, and I am living in leisure with nothing to do, I am painfully urging myself to repay my original aspirations, I only regret not being able to receive personal instruction. The failures of my life have been presented one by one, you must be able to see my heart, I hope you will subtly remind and warn me, how should I work hard in daily life, so that I do not involve other paths, and be in harmony with the local scenery (one's original nature).' Speaking like this, there are also many failures, but since I have sincerely surrendered, it is naturally difficult to hide and escape, it is truly pitiful.' As for the questions asked, Dahui Zonggao replied in a letter: 'At all times in the quiet mind, do not forget. Put down Mount Sumeru (Sumeru), the two statements (two opposing viewpoints), but from the feet to do the solid work. What has passed, do not be afraid, nor need to think about it. Thinking about fear is an obstacle to the path.'
。但于諸佛前發大誓願。愿此心堅固永不退失。仗諸佛加被。遇善知識。一言之下頓忘生死。悟證無上正等菩提。續佛慧命。以報諸佛莫大之恩。若如此則久久無有不悟之理(大慧書問)。
李光
光。字泰發。上虞人。紹興中參大政。謚莊簡。守宣城日。適彰教寺虛席。具䟽請隆禪師為住持(即虎丘隆)。嘗致書大慧問禪要。慧答書曰。大參相公平昔所學已見於行事。臨禍福之際如精金入火愈見明耀。又決定知華嚴重重法界斷非虛語。則定不作他物想矣。其餘七顛八倒或逆或順或正或邪。亦非他物。愿公常作是觀。妙喜亦在其中。異日相從於寂寞之濵。結噹噹來世香火因緣。成就重重法界以實其事。豈小補哉(書問)。
李邴
邴。字漢老。官至參政。醉心祖道。及見大慧舉趙州庭柏話有省。后以書咨決曰。邴近叩籌室。伏蒙激發。蒙滯忽有省入。顧惟根識暗鈍。平生學解盡落情見。一取一舍如衣壞絮行草棘中。適自纏繞。今一笑頓釋所疑。欣幸可量。非大匠委曲垂慈。何以致此。自到城中著衣吃飯。抱子弄孫。色色仍舊。既無拘執之情。亦不作奇特之想。其餘宿習舊障亦稍輕微。臨行叮寧之語不敢忘也。重念始得入門。大法未明。應機接物觸事未能無礙。更望有以提誨。使卒有所至。庶
【現代漢語翻譯】 現代漢語譯本：只是在諸佛面前發下宏大的誓願，愿此心堅定，永遠不退失。仰仗諸佛的加持，遇到善知識，在一句話之下頓然忘卻生死，悟證無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。延續佛的慧命，以此報答諸佛莫大的恩情。如果能夠這樣，那麼長久下去沒有不能覺悟的道理（大慧書問）。
李光
李光，字泰發，上虞人。紹興年間（1131-1162）參與朝廷大事，謚號莊簡。擔任宣城太守時，適逢彰教寺住持空缺，具書信請隆禪師擔任住持（即虎丘隆）。曾經寫信給大慧宗杲（Dahui Zonggao）詢問禪的要義。大慧宗杲回信說：『大參相公您平素所學已經在您的行事中體現出來。面臨禍福之際，就像精金放入火中，越發顯得明亮。而且您決定深知華嚴經（Avatamsaka Sutra）中重重法界並非虛語，那麼一定不會把它當作其他事物來想。其餘的七顛八倒，或逆或順，或正或邪，也不是其他事物。愿您常常這樣觀照。妙喜（大慧宗杲自稱）也在其中。將來我們會在寂寞的河邊相會，結下來世的香火因緣，成就重重法界來充實這件事，豈不是小小的補益呢？』（書問）。
李邴
李邴，字漢老，官至參知政事。醉心於祖師禪。等到見到大慧宗杲舉趙州禪師庭前柏樹的話頭，有所領悟。後來寫信請教說：『李邴近日拜訪您，承蒙您的啓發，矇昧之處忽然有所領悟。只是想到自己根器愚鈍，平生所學都落入情見之中，一取一舍就像破爛的衣服在草叢中行走，只是自尋煩惱。如今一笑之間頓然釋懷了所有的疑惑，欣喜之情難以言表。如果不是大師您委曲垂慈，怎麼能達到這種境界呢？自從回到城中，穿衣吃飯，抱孩子逗孫子，一切仍然如舊。既沒有拘執的情感，也不作奇特的想法。其餘的宿習舊障也稍微輕微了一些。臨走時叮嚀的話不敢忘記。只是想到自己剛剛入門，大法還未明瞭，應機接物，觸事還不能沒有障礙。更希望您能加以提攜教誨，使我最終有所成就，或許
【English Translation】 English version: Only then, before all the Buddhas, make a great vow, wishing this mind to be firm and never to regress. Relying on the blessings of all the Buddhas, encountering good teachers, in a single word, suddenly forgetting birth and death, realizing and attaining Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment). Continuing the Buddha's wisdom-life, to repay the immense kindness of all the Buddhas. If it is like this, then in the long run, there is no reason not to awaken (Dahui's letters).
Li Guang
Li Guang, styled Taifa, was a native of Shangyu. During the Shaoxing era (1131-1162), he participated in important court affairs and was posthumously honored as Zhuangjian. When serving as the governor of Xuancheng, the position of abbot at Zhangjiao Temple became vacant. He submitted a memorial requesting Chan Master Long to serve as abbot (namely, Long of Tiger Hill). He once wrote to Dahui Zonggao (大慧宗杲) to inquire about the essentials of Chan. Dahui Zonggao replied in a letter, saying: 'Your Excellency, the Grand Counselor, what you have learned in the past is already evident in your actions. When facing fortune and misfortune, it is like pure gold entering fire, becoming even brighter. Moreover, you have definitively understood that the manifold Dharmadhatu (法界, realm of reality) in the Avatamsaka Sutra (華嚴經) are not empty words, then you will certainly not think of them as other things. The remaining seven upside-downs, whether reversed or smooth, correct or evil, are also not other things. May you always contemplate in this way. Miaoxi (大慧宗杲's self-reference) is also within it. One day, we will meet on the desolate shore, forming a karmic connection for future generations, accomplishing the manifold Dharmadhatu to substantiate this matter. Wouldn't that be a small benefit?' (Letters).
Li Bing
Li Bing, styled Hanlao, rose to the position of Participating in Political Affairs. He was devoted to the way of the Patriarchs. When he saw Dahui Zonggao raise the topic of Zhaozhou's cypress tree in the courtyard, he had an awakening. Later, he wrote a letter to consult, saying: 'Li Bing recently visited you and received your inspiration. My confusion suddenly had an insight. However, I think that my roots are dull, and all my learning in my life has fallen into emotional views. Taking one thing and giving up another is like walking in thorns with broken clothes, only entangling myself. Now, with a smile, I suddenly released all my doubts, and my joy is immeasurable. If it weren't for your compassionate guidance, how could I have reached this state? Since returning to the city, I have been eating and dressing, holding my children and teasing my grandchildren, everything is still the same. There is neither attachment nor strange thoughts. The remaining old habits and old obstacles are also slightly lighter. I dare not forget the words of advice before leaving. I just think that I have just entered the door, the great Dharma is not yet clear, and I cannot be without obstacles in responding to opportunities and dealing with things. I hope you can give me guidance and instruction so that I can eventually achieve something, perhaps'
無玷於法席矣(書問)。大慧住徑山。作千僧閣成。邴為記。略曰。師于臨濟為十二代孫。其道大故其攝者眾。其門峻故其登者難。其旨的故其悟者親。其論高故其聽者驚。且疑四方學者肩摩袂屬。師遇之未嘗假詞氣接慇勤。拒之而不去。疏之而益親。至於水灑挺逐而戶外之屨常滿。院去城百里。自唐國一禪師始斬蓬藋。驅龍蛇而居之。寺無常產。山之神龍實助其緣化。師至之始。眾才三百。二年法席大興。眾將二千。院有僧堂二。不足以容。又于寺之東建層閣十楹。以盧舍那南向峣然居中。列千僧案位於左右。設連床。齋粥于其下。予嘗問道于師。聞之而嘆曰。非成是閣之難。致其眾之難。非致其眾之難。道行而不能使其眾不至之難。一閣之成。在師何足道。而循襲齷齪之者。以為奇特。不亦陋甚矣哉(大慧年譜)。
馮楫
楫。字濟川。蜀遂寧人。號不動居士。自壯叩諸名宿。最後居龍門。從佛眼遠禪師。一日同遠經行法堂偶。童子趨庭吟曰。萬象之中獨露身。遠拊楫背曰好聻。楫於是契入。紹興丁巳除給事。中會大慧就明慶開堂。慧下座。楫挽之曰。和尚每言于士大夫曰。此生不作這蟲豸。今日因甚卻納敗闕。慧曰。盡大地是個杲上座。你向甚處見他。楫擬對。慧掌之。楫曰是我招得。因坐夏徑山
。榜其室曰不動軒。後知瀘州。所至於道無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。紹興二十三年秋乞休。致報親知期以十月三日報終。至日令后廳置高座。見客如平日。辰巳間降階望闕肅拜。書偈曰。初三十一。中九下七。老人言盡。龜哥眼赤。書畢拈拄杖按膝而化。楫于建炎后。凡名山鉅剎藏經殘失。遂以己俸印施補之。足五千余卷者凡四十八藏。用祝君壽。以康兆民。門人蒲大聘嘗志其事。有語錄頌古行於世(傳燈)。
米友仁
友仁。字元暉。芾之子。自號懶拙翁。文詞書畫深得家法。紹興間為工部侍郎。權兵部尚書。嘗游虎丘。手書曰。釋云縱使百千劫。所作業不忘。因緣會遇時。果報還自受。吾觀苦海一切眾生。往往多造無重大業過日。鮮能知有善惡之報。如影之隨形。響之應聲。而不知怖者。只因衣食不足。愛緣迷迫。見利忘義。遂致於此。豈更顧墮地獄中輪迴受苦也哉。我勸諸有情。莫作諸業。奉行眾善。前人詩云。只恐為僧心不了。為僧心了總輸僧。可謂名言。出家兒捨去愛緣。總未能超悟上乘。視塵世中造業深者。蓋已雲泥也。
周必大
必大。字子充。吉安廬陵人。紹興中中博學弘詞科。淳熙中拜右相。封益公。嘗撰佛
【現代漢語翻譯】 現代漢語譯本：他將自己的住所命名為『不動軒』。後來擔任瀘州的地方官，無論到哪裡都勤勉盡責。他曾作詩自詠：『公務之餘喜歡坐禪，很少將身體放到床上安眠。雖然顯現出宰官的模樣，長老的名聲卻傳遍四海。』紹興二十三年（1153年）秋天請求退休，告知親友將在十月初三圓寂。到了那天，他命人在後廳設定高座，像平日一樣會見客人。辰時到巳時之間，他走下臺階，面向皇宮方向恭敬地拜別，寫下偈語：『初三十一，中九下七。老人言盡，龜哥眼赤。』寫完后，他拿起拄杖，按著膝蓋圓寂。他在建炎年間之後，凡是名山大寺中遺失的藏經，就用自己的俸祿印製補充，總計五千多卷，共四十八藏，用來祝願皇帝長壽，使百姓安康。他的門人蒲大聘曾記錄了他的事蹟，有語錄和頌古流傳於世（出自《傳燈錄》）。 米友仁 米友仁，字元暉，是米芾的兒子。自號懶拙翁。他的文辭、書法和繪畫都深得家法。紹興年間擔任工部侍郎，代理兵部尚書。他曾遊覽虎丘，親筆寫道：『釋迦牟尼說，縱然經過百千劫，所造的業也不會忘記。因緣際會時，果報還是要自己承受。我看苦海中的一切眾生，往往都在不斷地造作重大的惡業，很少有人知道有善惡報應，就像影子跟隨形體，回聲應和聲音一樣。而不知道恐懼，只是因為衣食不足，被愛慾迷惑，見利忘義，才導致這樣。難道還顧得上墮入地獄中輪迴受苦嗎？我勸各位有情眾生，不要作惡業，要奉行各種善事。』前人的詩說：『只怕出家人的心沒有了悟，出家人的心了悟了總勝過僧人。』可謂是名言。出家人捨棄愛慾，總未能超脫領悟上乘佛法，與塵世中造業深重的人相比，已經有天壤之別了。 周必大 周必大，字子充，吉安廬陵人。紹興年間考中博學弘詞科。淳熙年間被任命為右丞相，封為益國公。他曾撰寫佛
【English Translation】 English version: He named his residence 'Immovable Pavilion'. Later, he served as a local official in Luzhou, and he was diligent and responsible wherever he went. He once wrote a poem about himself: 'In my spare time from official duties, I like to meditate, and I rarely sleep in bed. Although I appear as a government official, my reputation as an elder is known throughout the world.' In the autumn of the twenty-third year of the Shaoxing era (1153 AD), he requested retirement, informing relatives and friends that he would pass away on the third day of the tenth month. On that day, he ordered a high seat to be set up in the back hall, and he met guests as usual. Between the hours of Chen and Si (7-11 AM), he stepped down from the platform, respectfully bowed towards the imperial palace, and wrote a verse: 'The beginning is thirty-one, the middle is nine and the end is seven. The old man has said all he has to say, the turtle's eyes are red.' After writing, he picked up his staff, pressed his knees, and passed away. After the Jianyan era (1127-1130 AD), whenever the sutras were lost in famous mountains and great temples, he used his salary to print and supplement them, totaling more than five thousand volumes, in forty-eight collections, to wish the emperor longevity and the people peace. His disciple Pu Dapin once recorded his deeds, and his recorded sayings and eulogies are circulated in the world (from 'Transmission of the Lamp'). Mi Youren Mi Youren, courtesy name Yuanhui, was the son of Mi Fu. He called himself Lazy and Clumsy Old Man. His writing, calligraphy, and painting deeply inherited his family's style. During the Shaoxing era, he served as the Vice Minister of Public Works and acting Minister of War. He once visited Tiger Hill and wrote: 'Sakyamuni said, even after hundreds of thousands of kalpas, the karma created will not be forgotten. When conditions meet, the consequences will be borne by oneself. I see all sentient beings in the sea of suffering, often constantly creating major evil karma, and few people know that there is retribution for good and evil, just like a shadow following a body, and an echo responding to a sound. And they do not know fear, only because they lack food and clothing, are confused by love and desire, and forget righteousness when they see profit, which leads to this. How can they care about falling into hell to suffer in reincarnation? I advise all sentient beings not to create evil karma, but to practice all kinds of good deeds.' A poem by a predecessor says: 'I am only afraid that the heart of a monk is not enlightened, and the heart of a monk that is enlightened is better than all monks.' This can be called a famous saying. Monks who abandon love and desire have generally failed to transcend and comprehend the supreme Dharma, and compared to those in the world who create deep karma, they are already worlds apart. Zhou Bida Zhou Bida, courtesy name Zichong, was a native of Luling, Ji'an. During the Shaoxing era, he passed the Boxue Hongci examination. During the Chunxi era, he was appointed as the Right Chancellor and was granted the title Duke of Yi. He once wrote about Buddhism
照光公塔銘曰。法不孤起。道不虛行。續佛慧命。必有其人。其人謂誰。佛照禪師是也。師諱德光。姓彭氏。臨江軍新喻縣人(云云)。予聞時節因緣。針芥啐啄。從上諸聖不能強為。喻筏刻舟徒增我慢。又況對御法語世已流佈。得道源流接物機要。叢林門弟各存語錄。姑敘住世大略如此。銘曰。我聞萬生。各具佛性。人有未見。見或未盡。偉哉光公。宿習戒定。頓入悟門。遂傳心印。福慧兩足。行解兼進。巍巍孝宗。見聖由聖。與師晤言。謂發深省。晚歸東庵。不倦接引。八十三年。報緣已竟。勿云鏡明。昔現今隱。一物本無。何用照映。勿雲谷虛。有叩隨應。十方皆空。何論銷殞。摘葉拈花。繫風捕影。持問塔中。解顏微哂。
錢端禮
端禮。字處和。號松窗。仕至參政。嘗參護國元禪師。有悟入。淳熙間示微疾。請平田行機禪師入臥內趺坐談笑。忽謂機曰。浮世虛幻本無去來。四大五蘊必歸終盡。雖佛祖具大威德。亦不得免這一著子。蓋為地水火風暫時湊泊。昧者認為自己。從上諸聖去住自在。今吾如是。豈不快哉。遂斂目而逝(傳燈)。
史浩
浩。字直翁。四明人。孝宗朝拜相。封衛國公。又封越王。淳熙乙巳掛冠歸四明。自號真隱居士。每從南湖智連法師問法要。乃于東湖創月
【現代漢語翻譯】 現代漢語譯本： 照光公塔銘上說：『佛法不會憑空興起，道義不會徒勞推行。延續佛的智慧命脈，必定有這樣的人。』這個人是誰呢？就是佛照禪師。禪師名諱德光，姓彭，是臨江軍新喻縣人（此處省略）。我聽說時節因緣，如同針鋒相對、內外呼應，即使是上古的聖賢也不能強求。如同刻舟求劍，只會增加自己的愚昧。更何況皇上接見時所說的話已經在世間流傳，從中可以瞭解得道的根源和接引眾生的關鍵。各叢林的弟子們各自儲存著禪師的語錄。我姑且敘述禪師住世的大概情況。銘文說：我聽說萬物眾生，各自具有佛性。人們有的沒有見到，見到的或許也沒有完全理解。偉大的德光禪師，前世就修習戒律和禪定，一下子進入開悟之門，於是傳承了佛的心印。福德和智慧都圓滿具足，修行和理解都同時進步。高大的孝宗皇帝（1162-1189在位），以聖人的眼光看待聖人，與禪師會面交談，認為禪師的言論發人深省。晚年回到東庵，不倦地接引眾生。活了八十三歲，報盡了塵世的緣分。不要說鏡子明亮，過去顯現現在隱藏。萬物本來就是空無，哪裡需要照耀？不要說山谷空虛，只要有人叩擊就會迴應。十方世界都是空，哪裡需要談論消失和隕落？摘葉拈花，如同繫住風、捕捉影子一樣虛幻。拿著這些問題到塔中去問，禪師會展開笑顏微微一笑。
錢端禮
端禮，字處和，號松窗，官至參知政事。曾經參拜護國元禪師，有所領悟。淳熙年間（1174-1189）略微生病，請平田行機禪師進入臥室，盤腿而坐，談笑風生。忽然對行機禪師說：『浮世虛幻，本來就沒有來去。地、水、火、風四大和色、受、想、行、識五蘊必定歸於終結。即使是佛祖具有大威德，也無法避免這一步。』這是因為地、水、火、風暫時聚合在一起，愚昧的人認為是自己。從前的聖賢來去自在，現在我也這樣，豈不是很快樂嗎？於是閉上眼睛去世了（《傳燈錄》記載）。
史浩
史浩，字直翁，四明人。孝宗（1162-1189在位）朝擔任宰相，被封為衛國公，又被封為越王。淳熙乙巳年（1185）辭官回到四明，自號真隱居士。經常向南湖智連法師請教佛法要義，於是在東湖建立月
【English Translation】 English version: The inscription on Zen Master Fozhao's stupa says: 'The Dharma does not arise in isolation, and the Way is not practiced in vain. To continue the Buddha's wisdom-life, there must be such a person.' Who is this person? It is Zen Master Fozhao. The Zen Master's name was Deguang, and his surname was Peng. He was from Xinyu County, Linjiang Army (omitted here). I have heard that the causes and conditions of time are like the meeting of needle points and the simultaneous pecking from within and without; even the ancient sages cannot force them. Like carving a boat to find a sword, it only increases one's ignorance. Moreover, the words spoken during the imperial audience have already spread throughout the world, from which one can understand the source of enlightenment and the key to guiding sentient beings. The disciples of various monasteries each preserve the Zen Master's recorded sayings. I will briefly describe the Zen Master's life in the world. The inscription says: I have heard that all beings possess the Buddha-nature. Some people have not seen it, and those who have seen it may not have fully understood it. Great is Zen Master Deguang, who cultivated precepts and meditation in his past life, and suddenly entered the gate of enlightenment, thus inheriting the Buddha's mind-seal. Both blessings and wisdom are fully complete, and practice and understanding advance simultaneously. The lofty Emperor Xiaozong (reigned 1162-1189), viewed the sage with the eyes of a sage, and after meeting and conversing with the Zen Master, he found the Zen Master's words to be deeply insightful. In his later years, he returned to the Eastern Hermitage and tirelessly guided sentient beings. He lived to be eighty-three years old, and his karmic connections in this world came to an end. Do not say that the mirror is bright, that it appeared in the past and is now hidden. All things are originally empty, so where is the need for illumination? Do not say that the valley is empty, for it responds whenever someone knocks. All directions are empty, so where is there any discussion of disappearance and decay? Picking leaves and plucking flowers is like trying to tie down the wind or catch shadows—illusory. Take these questions to the stupa and ask, and the Zen Master will break into a smile and smile slightly.'
Qian Duanli
Duanli, styled Chuhe, with the sobriquet Songchuang, served as a Participating Policy Advisor. He once visited Zen Master Huguo Yuan and had some understanding. During the Chunxi period (1174-1189), he became slightly ill and invited Zen Master Pingtian Xingji into his bedroom, where they sat cross-legged, talking and laughing. Suddenly, he said to Zen Master Xingji: 'The floating world is illusory, and there is originally no coming or going. The four great elements of earth, water, fire, and wind, and the five aggregates of form, feeling, perception, volition, and consciousness, must eventually come to an end. Even the Buddhas and Patriarchs, with their great power and virtue, cannot avoid this step.' This is because earth, water, fire, and wind temporarily come together, and ignorant people consider it to be themselves. The ancient sages came and went freely, and now I am like this, isn't it joyful?' Then he closed his eyes and passed away (recorded in the Transmission of the Lamp).
Shi Hao
Shi Hao, styled Zhiweng, was from Siming. He served as Prime Minister during the reign of Emperor Xiaozong (reigned 1162-1189), and was enfeoffed as Duke of Wei and later as Prince of Yue. In the year Yisi of the Chunxi period (1185), he resigned and returned to Siming, calling himself the Recluse of True Seclusion. He often sought the essential teachings of the Dharma from Dharma Master Zhilian of South Lake, and then founded the Moon
波樓。仿補陀巖結洞室以安大士。浩過金山。覽梁武儀範之盛。謂報恩度世之道在是。乃于月波山創殿。設十界像。與名僧講究制儀。文四卷行於世。公之子彌遠。相寧宗。封衛王。衛王之子宇之。觀文殿大學士彌忠之子嵩之。相理宗。衛王建明州七山寺觀。沿途接待。浩嘗撰南湖法智大師像贊曰。靈山一席。儼在天臺。后十三葉。復生奇材。唱道四明。講肆宏開。溥海聲聞。谹谹云雷。章聖在御。中使鼎來。得法大旨。皇皇恢恢。錫號法智。宸章昭回。祇今後學。咸仰崔嵬。蘭馨菊芳。本一根荄。嗚呼是為法宇之柱石。教鼎之鹽梅。宜茲幻影經千古而無塵埃(宋史並統紀)。
錢象祖
像祖。相寧宗。守金陵日嘗問道于保寧無用全禪師。又問道于護國此庵元禪師。師曰。欲究此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。公曰。才涉唇吻便落意思如何。師曰本自無瘡勿傷之也。公渙然有得(資監)。公嘗于鄉州建接待十所。皆以凈土極樂名之。創上庵高僧寮為談道之處。自左相辭歸。益修凈業。偶得微疾。僧有問起居者。則曰。不貪生不怖死。不生天不生人。唯當往生凈土耳。言訖趺坐而化。時天鼓震響。異香芬鬱。未終之前郡人咸聞空中雲。錢丞相當生西方凈土。為慈濟菩薩(凈土傳)。
王日休
日休。字虛中。龍舒人。為國學先生。作六經訓傳數十萬言。一旦捐之曰。是皆業習。非究竟法。吾其為西方之歸乎。自是一志唸佛。日課千拜。一日厲聲唸佛。忽云佛來接我也。屹然立化。有凈土文行於世。嘗曰。參禪大悟超脫生死輪迴固為上矣。然至此者恐少。若修西方則直截輪迴萬不漏一。故今勸參禪之人每日留頃刻之暇修于西方。若果大悟得超輪迴。去佛地尚遠。更往見阿彌陀佛。展禮致敬有何不可(凈土文)。
佛法金湯編卷第十四
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十五
會稽沙門 心泰 編
天臺沙門 真清 閱
朱熹
熹。字元晦。號晦庵。新安人。紹熙中除煥章閣待制。理宗朝贈太師。封徽國公。謚文公。公少年不樂讀時文。因聽一尊宿說禪直指本心。遂悟昭昭靈靈一著。十八歲請舉。時從劉屏山。屏山意其留心舉業。暨搜其篋。只大慧禪師語錄一帙耳。有久雨。齋居誦經。詩曰。端居獨無事。聊披釋氏書。暫息塵累牽。超然與道俱(云云)。公嘗致書于開善道謙禪師云。向蒙妙喜開示。應是從前記持文字。心識計校。不得置絲毫許在胸中。但以狗子話時時提撕。愿受一
【現代漢語翻譯】 現代漢語譯本 王日休
日休，字虛中，龍舒人。曾任國學先生，著有《六經訓傳》數十萬字。一日，他捨棄這些著作，說：『這些都是世俗的學業，不是究竟的解脫之法。我應該歸向西方極樂世界。』從此，他一心念佛，每日禮拜千次。一日，他大聲唸佛，忽然說：『佛來接我了！』便安然站立而逝。他的《凈土文》流傳於世。他曾說：『參禪大悟，超脫生死輪迴固然是上乘之法，然而能達到這種境界的人恐怕很少。如果修習西方凈土法門，就能直接了斷輪迴，萬無一失。』所以，我勸那些參禪的人，每日抽出片刻閑暇修習西方凈土。如果真的大徹大悟，得以超脫輪迴，距離成佛的境界還很遙遠，更應該前往拜見阿彌陀佛（西方極樂世界的教主），行禮致敬，這又有什麼不可以呢？』（《凈土文》）。
《佛法金湯編》卷第十四
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第十五
會稽沙門 心泰 編
天臺沙門 真清 閱
朱熹
朱熹，字元晦，號晦庵，新安人。紹熙年間（1190-1194）被授予煥章閣待制之職。理宗朝（1224-1264）被追贈為太師，封為徽國公，謚號文公。朱熹少年時不喜歡讀科舉應試的文章，因為聽一位尊宿（德高望重的僧人）講禪，直指本心，於是領悟到昭昭靈靈的真性。十八歲時參加科舉考試，當時跟隨劉屏山學習。劉屏山認為他會專心於科舉事業，等到搜查他的書箱時，卻只有大慧禪師的語錄一卷。有一次久雨，他齋戒在家誦經，寫詩說：『端坐家中無事可做，姑且翻閱佛經。暫時放下塵世的牽累，超然與道合一。』（云云）。朱熹曾經寫信給開善道謙禪師說：『之前蒙受妙喜（大慧宗杲禪師）開示，應該是將從前記憶的文字，用心識去分別計較，不能將這些東西放在心中。只要用『狗子無佛性』的話頭時時提撕。』愿接受您的教誨。
【English Translation】 English version Wang Rixiu
Rixiu, styled Xuzhong, was a native of Longshu. He served as a teacher in the National Academy and authored 'Explanations and Commentaries on the Six Classics,' amounting to hundreds of thousands of words. One day, he discarded them, saying, 'These are all worldly pursuits, not the ultimate Dharma. I shall return to the Western Pure Land.' From then on, he single-mindedly recited the Buddha's name, prostrating a thousand times daily. One day, he recited the Buddha's name loudly and suddenly said, 'The Buddha is coming to receive me!' He stood upright and passed away peacefully. His 'Pure Land Essay' is circulated in the world. He once said, 'To attain great enlightenment through Chan practice and transcend the cycle of birth and death is certainly the highest path. However, few can reach this state. If one cultivates the Western Pure Land path, one can directly end the cycle of reincarnation without fail.' Therefore, I advise those who practice Chan to spare a moment each day to cultivate the Western Pure Land. If one truly attains great enlightenment and transcends reincarnation, the distance to Buddhahood is still far. One should even more so go to see Amitabha Buddha (the principal Buddha of the Western Pure Land), pay respects, and offer reverence. What is wrong with that?' (from 'Pure Land Essay').
Compilation of the Golden Soup of the Buddha Dharma, Volume 14
Re-edited by Shishi Ruxing of Tiantai 卍 New Continued Collection, Volume 87, No. 1628, Compilation of the Golden Soup of the Buddha Dharma
Compilation of the Golden Soup of the Buddha Dharma, Volume 15
Compiled by Shramana Xintai of Kuaiji
Reviewed by Shramana Zhenqing of Tiantai
Zhu Xi
Zhu Xi, styled Yuanhui, also known as Huian, was a native of Xin'an. During the Shaoxi era (1190-1194), he was appointed as a Compiler of the Huanzhang Pavilion. During the reign of Emperor Lizong (1224-1264) of the Song Dynasty, he was posthumously granted the title of Grand Preceptor, enfeoffed as Duke of Hui, and posthumously honored as Duke Wen. In his youth, Zhu Xi did not enjoy reading examination essays. After listening to a venerable monk (a highly respected monk) speak about Chan, directly pointing to the original mind, he realized the clear and luminous true nature. At the age of eighteen, he participated in the imperial examination, studying under Liu Pingshan at the time. Liu Pingshan assumed that he would focus on his studies for the examination. However, when his book chest was searched, it contained only a volume of the recorded sayings of Chan Master Dahui (Dahui Zonggao). Once, during a prolonged period of rain, he fasted at home and recited scriptures, writing a poem that said, 'Sitting quietly at home with nothing to do, I casually peruse Buddhist scriptures. Temporarily setting aside the entanglements of the world, I transcend and unite with the Dao.' (etc.). Zhu Xi once wrote a letter to Chan Master Daqian of Kaishan Monastery, saying, 'Previously, I received instruction from Miaoxi (Chan Master Dahui Zonggao). I should not rely on memorized words and intellectual calculations, and should not place any of these things in my mind. I should constantly contemplate the 'dog has no Buddha-nature' koan.' I am willing to receive your teachings.
語。警所不逮。師答曰。某二十年不能到無疑之地。后忽知非勇猛直前。便自一刀兩斷。把這一念提撕狗子話頭。不要商量。不要穿鑿。不要去知見。不要強承當。公有省。師卒。公祭以文。略曰。我昔從學讀易．語．孟。究觀古人之所以聖。既不自揆。欲造其風。道絕徑塞。卒莫能通。下從長者問所當務。皆告之言要須契悟。開悟之說不出于禪。我於是時則愿學焉。師出仙洲。我寓潭上。一嶺間之。但有瞻仰。丙寅之秋。師來拱辰。乃獲從容。笑語日親。一日焚香請問此事。師則有言。決定不是。始知平生浪自苦辛。去道日遠。無所問津。未及一年。師以謗去。我以行役不得安住。往還之間見師者三。見必款留朝夕咨參。師亦喜我為說禪病。我亦感師恨不速證。別其三月。中秋一書已非手筆。知疾可虞。前日僧來為欲往見。我喜作書曰。此良。便書已遣矣。僕伕遄言。同舟之人告以訃傳。我驚使呼問以何故。於乎痛哉。何奪之遽。恭惟我師。具正遍知。惟我未悟。一莫能窺。揮金辦供。泣于靈位。稽首如空。超諸一切(資監)。或問朱子曰。今士大夫晚年都被禪家引去者何故。答曰是他高似你。你平生讀許多書。記誦文章。所藉以取功名利祿之計者。到這裡都靠不得。所以被他降下。他底且省力。人誰不悅而趨之乎
。王介甫平生學許多道理。臨了舍宅為寺。又云。只緣他打併得心下清潔。所以本朝李文靖公．王文正公．楊文公．劉元城．呂由公。都是甚麼人。也都去學他。又云。佛書說六根六識。四大十二因緣生之類。皆極精妙。故前輩謂此孔孟所不及。又曰。四大即是魂魄。十二緣生出華嚴合論。佛說本言盡去世間萬事。后卻說出實際理地不受一塵。萬事門頭不捨一法。熹又曰。金剛經大意只在須菩提問云何住云何降伏其心兩句上。故說不應住法生心。不應住色生心。應無所住而生其心。此是答云何住。又說若卵生胎生濕生化生。我皆令入無餘涅槃而滅度之。此是答云何降伏其心。所謂降伏其心者。非謂欲遏伏此心。謂盡降伏世間一切眾生之心。入無餘涅槃只是一無字。自此以後只是這意。若見諸相非相即見如來。此謂離相即名為佛。又曰。釋氏之學與吾儒有甚相似處。如有物先天地。無形本寂寥。能為萬象主。不逐四時凋。又曰。撲落非他物。縱橫不是塵。山河並大地。全露法王身。又曰。若人識得心。大地無寸土。看他是甚麼見識。今區區小儒怎生出得他手。宜為他揮下也(朱子語錄並易解)。
陸游
游。字務觀。號放翁。佃之孫。越之山陰人。仕至秘監。嘗問松源岳禪師云。心傳之學可得聞乎。師云。
【現代漢語翻譯】 現代漢語譯本：王介甫（王安石）平生學習了很多道理。臨終時把住宅捐出來作為寺廟。又說，『只因爲他把內心打理得清清靜靜，所以本朝的李文靖公（李沆）、王文正公（王旦）、楊文公（楊億）、劉元城（劉筠）、呂由公（呂夷簡），都是什麼樣的人啊，也都去學習他。』又說，『佛書上說的六根（眼、耳、鼻、舌、身、意）、六識（眼識、耳識、鼻識、舌識、身識、意識）、四大（地、水、火、風）、十二因緣生之類，都極其精妙，所以前輩說這些是孔子、孟子所不及的。』又說，『四大就是魂魄，十二因緣生可以推出《華嚴合論》。佛說根本的言語就是要去除世間萬事，後來卻說實際理地不受一塵，萬事門頭不捨一法。』熹（朱熹）又說，『《金剛經》的大意只在于須菩提問的『云何應住，云何降伏其心』這兩句上，所以說不應該住在法上生心，不應該住在色上生心，應該無所住而生其心，這是回答『云何應住』。又說如果卵生、胎生、濕生、化生，我都讓他們進入無餘涅槃而滅度，這是回答『云何降伏其心』。所謂降伏其心，不是說要遏制、降伏這個心，而是說要降伏世間一切眾生之心。進入無餘涅槃只是一『無』字，自此以後只是這個意思。若見諸相非相即見如來，這是說離開相就叫做佛。』又說，『釋氏（佛教）的學說與我們儒家有什麼相似之處呢？比如『如有物先天地，無形本寂寥，能為萬象主，不逐四時凋。』又說，『撲落非他物，縱橫不是塵，山河並大地，全露法王身。』又說，『若人識得心，大地無寸土』，看他是甚麼見識，現在這些小儒怎麼能超出他的境界，應該為他喝彩啊！』（朱子語錄並易解） 陸游 陸游，字務觀，號放翁，陸佃的孫子，越州山陰（今浙江紹興）人，官至秘閣修撰。曾經問松源岳禪師說，『心傳的學問可以聽聞嗎？』禪師說，
【English Translation】 English version: Wang Jiefu (Wang Anshi) studied many principles throughout his life. At the end of his life, he donated his residence to become a temple. He also said, 'It is only because he managed his heart to be clean and quiet that Li Wendinggong (Li Hang), Wang Wenzhenggong (Wang Dan), Yang Wengong (Yang Yi), Liu Yuancheng (Liu Yun), and Lu Yougong (Lu Yijian) of this dynasty, what kind of people were they, all went to learn from him.' He also said, 'The Buddhist scriptures say that the six roots (eye, ear, nose, tongue, body, mind), six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), four elements (earth, water, fire, wind), twelve links of dependent origination, and the like, are all extremely subtle, so the predecessors said that these are beyond what Confucius and Mencius could reach.' He also said, 'The four elements are the soul, and the twelve links of dependent origination can derive the Avatamsaka Sutra synthesis. The Buddha said that the fundamental words are to remove all worldly affairs, but later said that the actual ground of principle does not receive a speck of dust, and does not abandon a single dharma at the gate of all things.' Xi (Zhu Xi) also said, 'The main idea of the Diamond Sutra lies only in the two sentences asked by Subhuti, 'How should one abide, and how should one subdue one's mind?' Therefore, it says that one should not abide in the Dharma to generate the mind, one should not abide in form to generate the mind, one should abide nowhere and generate the mind, this is the answer to 'How should one abide.' It also says that if there are those born from eggs, born from wombs, born from moisture, born from transformation, I will cause them all to enter nirvana without remainder and be extinguished, this is the answer to 'How should one subdue one's mind.' The so-called subduing one's mind is not to suppress and subdue this mind, but to subdue the minds of all sentient beings in the world. Entering nirvana without remainder is just one word 'nothingness', and from then on it is just this meaning. If one sees all forms as non-forms, then one sees the Tathagata, this means that leaving form is called Buddha.' He also said, 'What similarities are there between the teachings of Shakya (Buddhism) and our Confucianism? For example, 'There is something before heaven and earth, formless and originally lonely, able to be the master of all phenomena, not withering with the four seasons.' He also said, 'Falling is not another thing, horizontal and vertical is not dust, mountains and rivers and the great earth, all reveal the body of the Dharma King.' He also said, 'If a person recognizes the mind, there is not an inch of earth on the great earth', see what kind of insight he has, how can these petty Confucians surpass his realm, one should applaud him!' (Zhu Zi's Sayings and Easy Explanation) Lu You Lu You, courtesy name Wu Guan, sobriquet Fangweng, grandson of Lu Dian, a native of Shanyin, Yuezhou (now Shaoxing, Zhejiang), served as a compiler in the Secretarial Pavilion. He once asked Zen Master Songyuan Yue, 'Can the learning of mind-to-mind transmission be heard?' The Zen master said,
既是心傳。豈從聞得。公領解。獻偈曰。幾度驅車入帝城。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。公居鏡湖時與涂毒䇿禪師往來寖厚。䇿住雙徑。受生祭七日。加趺而逝。公哭以詩曰。岌岌龍門萬仞傾。翩翩隻影又西行。塵侵白拂繩床冷。露滴青松卵塔成。遙想再來非四大。尚應相見話三生。放翁大欠修行在。未免人間愴別情(資監)。
葉適
適。號水心先生。有水心集行於世。適與石巖璉禪師帖云。嘗謂佛入中國始為異教。而與聖人之道相亂。近究其書合其說。誠有合乎性命之言。但所說條項甚多。而相反處不少。既曰不可以有心求。又曰不可以無心得。孰可孰否。孰違孰從。無吝警發。師答曰。蒙諭佛書條項甚多。相反處不少。敢攄管見。佛以戒定慧為宗。境攝六根。不動心鏡。諸緣不惑。日月明照雨露沾濡。水流花開鳶飛魚躍。皆吾性具。要在千差一照。理事混融。日久月深。真空妙智自印本心矣。若能收視返聽。心外元無別佛。不必問條項多言相反也。適由是知歸。與朱文公書曰。適在荊州。無事讀佛書。乃知世外環奇之說。本不與道相亂。良由讀者不深考也(資監)。嘗撰法明寺教藏序曰。西湖法明寺。昔講師繼忠居之。有行業。願力強。果故雖焚蕩草莽。百年間冠蓋常走一
【現代漢語翻譯】 現代漢語譯本： 既然是心心相印的傳授，怎麼能從聽聞中得到呢？您領悟了，獻上偈語說：『多少次驅車進入帝都，遇到的僧人都是一樣的眼神。今天才發覺禪家的不同，說有談空要用眼睛去聽。』您居住在鏡湖時，與涂毒䇿禪師交往深厚。䇿禪師住在雙徑，接受生祭七日，結跏趺坐而逝。您哭著作詩說：『高聳的龍門萬仞傾倒，輕盈的身影又向西行。塵土侵染白拂，繩床冰冷，露水滴落青松，卵塔建成。遙想再次來臨並非四大假合，還應相見談論三生。放翁我太欠修行，免不了人間的悲愴離別之情。』（資監）
葉適
葉適，號水心先生，有《水心集》流傳於世。葉適與石巖璉禪師的信中說：『我曾經認為佛教傳入中國后變成了異教，與聖人的道理相混淆。最近研究佛經，結合其說法，確實有符合性命之言。但所說的條目很多，而且相反之處也不少。既然說不可以有心去求，又說不可以無心得，哪個可以，哪個不可以？哪個應該違背，哪個應該遵循？希望您不吝賜教。』禪師回答說：『承蒙您告知佛書條目很多，相反之處不少，我斗膽發表一下自己的看法。佛教以戒、定、慧為宗旨，用境界來攝持六根，使心鏡不動。各種因緣都不能迷惑，像日月一樣明亮照耀，雨露一樣滋潤，水流花開，鳶飛魚躍，都是我本性所具有的。關鍵在於千差萬別中保持一種覺照，事和理混融。時間久了，真空妙智自然印證本心了。如果能收回視線，反聽內觀，心外原本就沒有別的佛，不必問條目多和言語相反。』葉適因此知道了歸宿，與朱文公寫信說：『我在荊州，無事時讀佛經，才知道世外玄奇的說法，本來不與儒家之道相混淆，實在是讀者沒有深入考究啊！』（資監）曾經撰寫法明寺教藏序說：『西湖法明寺，過去講師繼忠居住在那裡，有修行，願力強。即使寺廟被焚燬，草莽叢生，一百年間，達官貴人常常前往。』
【English Translation】 English version: Since it is a transmission from heart to heart, how can it be obtained through hearing? You understood, and offered a verse saying: 'How many times have I driven into the imperial city, meeting monks with the same eyes. Today I finally realize the difference of the Chan school, saying that to talk about emptiness, one must listen with the eyes.' When you lived in Mirror Lake, you had a deep relationship with Chan Master Tu Du Ce. Chan Master Ce lived in Shuangjing, received a seven-day living sacrifice, and passed away in the lotus position. You cried and wrote a poem saying: 'The towering Dragon Gate collapses, the light figure travels west again. Dust invades the white whisk, the rope bed is cold, dew drips on the green pine, the egg pagoda is completed. I imagine that the next coming is not the union of the four elements, we should still meet and talk about the three lives. I, Fang Weng, lack cultivation too much, and cannot avoid the sorrow of parting in the human world.' (Zi Jian)
Ye Shi
Ye Shi, also known as Mr. Shuixin, has the 'Shuixin Collection' circulating in the world. Ye Shi said in a letter to Chan Master Shiyan Lian: 'I once thought that Buddhism became a foreign religion after entering China and was mixed with the principles of the sages. Recently, after studying Buddhist scriptures and combining their statements, there are indeed words that conform to nature and life. However, there are many items mentioned, and there are many contradictions. Since it is said that one cannot seek with intention, and it is also said that one cannot be without intention, which is acceptable and which is not? Which should be violated and which should be followed? I hope you will not hesitate to enlighten me.' The Chan master replied: 'Thank you for informing me that there are many items in Buddhist scriptures and many contradictions. I venture to express my own views. Buddhism takes precepts, concentration, and wisdom as its purpose, and uses the realm to control the six senses, so that the mind mirror does not move. All kinds of conditions cannot be confused, like the sun and moon shining brightly, like rain and dew moisturizing, water flows and flowers bloom, kites fly and fish leap, all of which are inherent in my nature. The key is to maintain a kind of awareness in the myriad differences, and to blend things and principles. Over time, the true emptiness and wonderful wisdom will naturally confirm the original mind. If you can withdraw your gaze and listen inwardly, there is originally no other Buddha outside the mind, there is no need to ask about the many items and contradictory words.' Ye Shi therefore knew where to return, and wrote to Zhu Wengong: 'When I was in Jingzhou, I read Buddhist scriptures when I had nothing to do, and then I realized that the mysterious sayings outside the world are not mixed with the Tao of Confucianism, it is really because the readers did not study deeply!' (Zi Jian) He once wrote the preface to the Jiaozang of Faming Temple, saying: 'Faming Temple in West Lake, the former lecturer Ji Zhong lived there, had practice, and had strong vows. Even if the temple was burned down and overgrown with weeds, officials and nobles often went there for a hundred years.'
郡。至子真建兩序。師昶崇殿堂。院始落成。昶尤精苦。衣屨穿損食不累合。然諸生云赴應答泉涌。人謂東掖上天竺之盛不能過也。天臺既立止觀二義。承而為說者益以蔓衍。而忠與昶亦各有論述。故其徒妙真普濟欲集諸家之學為教藏。置院中。率州士女修唸佛三昧。以旌昶之跡而嗣忠之業。于無窮志甚遠矣。夫浮圖以身為旅泊。而嚴其宮室不已。以言為贅疣而傳於文字愈久。固予所不解。嘗以問昶。昶亦不能言也(本集)。
真德秀
德秀。字希元。本姓慎。避孝宗諱改姓真。端平間參大政。謚文忠。號西山先生。帥湖南潭人為立生祠。一夕有題于壁云。舉世知公不愛名。湘人苦欲置丹青。西方又出一活佛。南極今添兩壽星。幾百年萬鐘間氣。八千春愿祝修齡。不須更作生祠記。四海蒼生口是銘。嘗題楊文公所書遺教經曰。蓋瞿曇氏最後教諸弟子語。今學佛者罕常誦而習之也。蓋自禪教既分。學者往往以為不階言語文字而佛可得。於是脫略經教而求所謂禪者。高則高矣。至其身心顛倒。有不堪檢點者。則反不若誦經持律之徒。循循規矩中。猶不致大謬也。今觀此經。以端心正念為首。而深言持戒為禪定智慧之本。至謂制心之道如牧牛。如御馬。不使縱逸。去瞋止妄。息欲寡求。然後由遠離以至精進。由
【現代漢語翻譯】 現代漢語譯本 郡。至子真（僧人法號）建立僧人修行的東西兩序。師昶（僧人法號）崇尚殿堂建設，寺院開始落成。師昶尤其精進刻苦，衣服鞋子破損也不顧及，飲食也不講究。然而，學僧們像云一樣聚集而來，應答如泉水般涌出。人們說，即使是東掖山和上天竺寺的盛況也不能超過這裡。天臺宗創立了止觀二義，繼承並加以闡述的人越來越多。而忠（僧人法號）與昶（僧人法號）也各有論述。所以他們的弟子妙真（僧人法號）和普濟（僧人法號）想要集合各家的學說，作為教藏，安置在寺院中，率領州里的士人和婦女修習唸佛三昧，以此來彰顯昶（僧人法號）的功績，繼承忠（僧人法號）的事業。他們的志向非常遠大啊。佛寺以身體為旅途中的寄宿之處，卻不停地建造華麗的宮室；以言語為多餘的贅疣，卻將佛法傳於文字，而且越來越久遠。這本來就是我不理解的。曾經拿這個問題問昶（僧人法號），昶（僧人法號）也不能回答啊（本集）。
真德秀（人名）
德秀（人名），字希元（字），本姓慎（姓），爲了避諱孝宗（趙昚，南宋皇帝）的名諱而改姓真。端平年間（1234-1236）參與朝廷大政。謚號文忠（謚號），號西山先生（號）。湖南潭州的人民為他建立了生祠。一天晚上，有人在墻壁上題詩說：『舉世都知道您不愛名利，湘人卻偏要為您畫像。西方又出現了一位活佛，南極星空又增添了兩顆壽星。幾百年間，您是萬鐘（高官厚祿）孕育出的英才，八千個春天，我們都祝願您長壽。不需要再寫生祠記了，四海蒼生的口碑就是最好的銘文。』曾經題寫楊文公（楊億）所書寫的《遺教經》說：『這大概是瞿曇氏（釋迦牟尼佛）最後教導諸位弟子的話語。現在學佛的人很少經常誦讀和學習它。大概自從禪宗和教宗分立之後，學者們往往認為不通過言語文字也能證得佛法。於是就忽略經教，而去追求所謂的禪。』這樣做，高妙是高妙了，但是如果他們的身心顛倒，有不堪檢點的地方，那就反而不如誦經持戒的人，循規蹈矩，還不至於犯下大錯。現在看這部經，以端正心念為首要，並且深刻地闡述了持戒是禪定智慧的根本。甚至說控制心念的方法就像牧牛，就像駕馭馬匹，不讓它們放縱逸脫，去除嗔恨，停止妄想，減少慾望，降低要求，然後由遠離塵世以至於精進修行。
【English Translation】 English version Prefecture. When Zi Zhen (Buddhist monk's Dharma name) established the east and west wings for monks to practice. Master Chang (Buddhist monk's Dharma name) admired the construction of halls, and the monastery began to be completed. Master Chang was particularly diligent and hardworking, neglecting his worn-out clothes and shoes, and not particular about food. However, students gathered like clouds, and their answers flowed like a spring. People said that even the prosperity of Dongye Mountain and Shang Tianzhu Temple could not surpass this place. The Tiantai sect established the two meanings of cessation and contemplation, and those who inherited and elaborated on them increased. And Zhong (Buddhist monk's Dharma name) and Chang (Buddhist monk's Dharma name) also had their own treatises. Therefore, their disciples Miao Zhen (Buddhist monk's Dharma name) and Pu Ji (Buddhist monk's Dharma name) wanted to collect the learning of various schools as a teaching collection, place it in the monastery, and lead the scholars and women of the state to practice the Samadhi of Buddha Recitation, in order to highlight the achievements of Chang (Buddhist monk's Dharma name) and inherit the cause of Zhong (Buddhist monk's Dharma name). Their aspirations were very lofty. Buddhist temples take the body as a lodging place on a journey, but they keep building magnificent palaces; they regard words as superfluous warts, but they transmit the Dharma in writing, and it becomes more and more distant. This is what I don't understand. I once asked Chang (Buddhist monk's Dharma name) about this, and Chang (Buddhist monk's Dharma name) couldn't answer it either (this collection).
Zhen Dexiu (person's name)
Dexiu (person's name), courtesy name Xiyuan (courtesy name), originally surnamed Shen (surname), changed his surname to Zhen to avoid the taboo of Emperor Xiaozong (Zhao Shen, Emperor of the Southern Song Dynasty). During the Duanping period (1234-1236), he participated in the central government. His posthumous title was Wenzhong (posthumous title), and his literary name was Mr. Xishan (literary name). The people of Tanzhou, Hunan, built a living shrine for him. One night, someone wrote a poem on the wall saying: 'The world knows that you don't love fame and fortune, but the people of Xiang insist on painting your portrait. Another living Buddha has appeared in the West, and two more stars of longevity have been added to the South Pole. For hundreds of years, you have been a talent nurtured by high office and generous salary, and for eight thousand springs, we all wish you longevity. There is no need to write a record of the living shrine, the word-of-mouth of the people of the world is the best inscription.' He once inscribed on the Yijiao Jing (Sutra of the Buddha's Last Teaching) written by Yang Wengong (Yang Yi), saying: 'This is probably what Gautama (Sakyamuni Buddha) last taught his disciples. Now, those who study Buddhism rarely recite and study it regularly. Probably since the separation of the Chan and Teachings sects, scholars often think that Buddhahood can be attained without words and writings. Therefore, they neglect the scriptures and teachings, and pursue the so-called Chan.' Doing so, it is profound, but if their body and mind are reversed, and there are things that cannot be examined, then it is not as good as those who recite scriptures and uphold the precepts, who follow the rules and regulations, and will not make big mistakes. Now, looking at this sutra, it takes uprightness of mind as the first priority, and profoundly explains that upholding the precepts is the foundation of Samadhi and wisdom. It even says that the method of controlling the mind is like herding cattle, like driving horses, not letting them be indulgent and unrestrained, removing anger, stopping delusions, reducing desires, lowering demands, and then from being away from the world to diligent practice.
禪定以造智慧。具有造次梯級。非如今之談者以為一超可到如來地位也。宜學佛者患其迂而不若禪之捷歟。以吾儒觀之。聖門教人以下學為本。然後可以上達。亦此理也。學佛者不由持戒而欲至定慧。亦猶吾儒舍離經辨志而急於大成。去灑掃應對而語性與天道之妙。其可得哉。余謂佛氏之有此經。猶儒之有論語。而金剛．楞嚴．圓覺等經則易．中庸之比。未有不先論語而可遽及易．中庸者也。儒釋之教其趣固不同。而為學之序則有不可易者焉。䟦蓮經普門品曰。予自少讀普門品。雖未能深解其義。然嘗以意測之曰。此佛氏之寓言也。昔唐李文公問藥山儼禪師曰如何是惡風吹船飄落鬼國。師曰李翱小子問此何為。文公愓然怒形於色。師笑曰。發此嗔恚心。便是黑風吹船飄入鬼國也。吁藥山可謂善啓發人矣。以是推之。則知利慾熾燃即是火坑。貪愛沉溺便是苦海。一念清凈烈焰成池。一念警覺舡到彼岸。災患纏縛隨處而安。我無怖畏如械自脫。惡人侵凌待他橫逆。我無忿疾如獸自奔。讀是經者作如是觀。則知補陀大士真實為人。非浪語也。讀楞嚴經曰。余讀楞嚴。知六根源出於一外緣。六塵流而為六隨物。淪逝不能自返。如來憐愍眾生。為說方便。使知出門即是歸路。故於此經指涅槃門初無隱蔽。若眾生能洗心行法。使塵
{ "translations": [ "現代漢語譯本：禪定是爲了創造智慧，它有其循序漸進的階梯。不像現在那些空談的人，以為可以一步登天，直接達到如來（Tathagata，佛的稱號）的地位。難道學佛的人擔心按部就班太慢，不如禪宗的快捷嗎？以我們儒家的觀點來看，聖人的教誨以從基礎學起為根本，然後才能達到更高的境界，這也是同樣的道理。學佛的人不從持戒入手，就想達到禪定和智慧，也就像我們儒家拋開研讀經書、辨明志向，而急於達到大成的境界；拋開灑掃應對這些日常事務，而空談性理和天道之玄妙。這怎麼可能呢？我認為佛家的這部經，就像儒家的《論語》。而《金剛經》（Diamond Sutra）、《楞嚴經》（Śūraṅgama Sūtra）、《圓覺經》（Perfect Enlightenment Sutra）等經，則相當於《易經》（I Ching）、《中庸》（Doctrine of the Mean）。沒有先學《論語》的基礎，怎麼可能一下子就理解《易經》、《中庸》呢？儒家和佛家的教義，其旨趣固然不同，但為學的次第，卻有不可改變的規律。跋蓮經普門品說：『我從小就讀《普門品》（Universal Gateway Chapter），雖然未能深刻理解其中的含義，但曾經用自己的理解來揣測它，認為這是佛家的一種寓言。』以前唐朝的李文公問藥山儼禪師說：『什麼是惡風吹船，飄落到鬼國？』禪師說：『李翱（李文公的名字）小子，問這個幹什麼？』文公勃然大怒，表現在臉上。禪師笑著說：『發這嗔恚心，便是黑風吹船，飄入鬼國了。』唉，藥山禪師真是善於啓發人啊！由此推之，就知道利慾熾盛燃燒，就是火坑；貪愛沉溺，便是苦海。一念清凈，烈焰也能化為清池；一念警覺，船就能到達彼岸。災患纏身，隨處都能安然自在；我沒有怖畏，就像枷鎖自己脫落。惡人侵凌，對待他的橫逆，我沒有忿恨，就像野獸自顧逃奔。讀這部經的人，如果這樣觀想，就知道補陀大士（Avalokiteśvara，觀世音菩薩）是真實不虛的，不是隨便說說而已。讀《楞嚴經》說：『我讀《楞嚴經》，知道六根（six sense organs）的根源，都出于對外境的攀緣。六塵（six sense objects）流動，成為六種隨外物而流逝的狀態，不能自己返回。如來（Tathagata，佛的稱號）憐憫眾生，為他們說方便之法，使他們知道出門就是歸路。所以在這部經中，指出涅槃（Nirvana，佛教修行的最終目標）之門，本來就沒有隱蔽。如果眾生能夠洗心革面，按照佛法修行，使塵", "垢淨盡，則可複本覺之體矣。』」 ], "english_translations": [ "English version: Chan (Zen meditation) is used to create wisdom. It has gradual stages. It is not like those who talk idly today, thinking that they can reach the position of Tathagata (Buddha's title) in one leap. Are those who study Buddhism worried that following the steps is too slow and not as quick as Chan? From the perspective of us Confucians, the teachings of the sages take learning from the basics as the foundation, and then one can reach higher realms. The same principle applies here. Those who study Buddhism want to achieve Samadhi (concentration) and wisdom without upholding the precepts, just like we Confucians abandon studying the classics and clarifying our aspirations, and are eager to achieve great accomplishments; abandon daily tasks such as sweeping and responding, and talk about the mysteries of nature and the Way of Heaven. How is that possible? I believe that this scripture of Buddhism is like the Analects of Confucius in Confucianism. And the Diamond Sutra, Śūraṅgama Sūtra, and Perfect Enlightenment Sutra are comparable to the I Ching, and the Doctrine of the Mean. No one can understand the I Ching and the Doctrine of the Mean without first studying the Analects. The doctrines of Confucianism and Buddhism are certainly different, but the order of learning has immutable rules. The postscript to the Universal Gateway Chapter of the Lotus Sutra says: 'I have read the Universal Gateway Chapter since I was young. Although I have not been able to deeply understand its meaning, I once speculated on it with my own understanding, thinking that it is a fable of Buddhism.' In the past, Li Wengong of the Tang Dynasty asked Zen Master Yaoshan Yan: 'What is it like when an evil wind blows a boat and it drifts into the land of ghosts?' The Zen master said, 'Li Ao (Li Wengong's name), young man, what are you asking this for?' Wengong was furious, showing it on his face. The Zen master smiled and said, 'Generating this anger is like a black wind blowing a boat and drifting into the land of ghosts.' Alas, Zen Master Yaoshan is truly good at enlightening people! From this, we know that the burning desire for profit is a pit of fire; the drowning in greed and love is a sea of suffering. With one thought of purity, the raging flames can turn into a clear pool; with one thought of alertness, the boat can reach the other shore. When afflicted by disasters, one can be at peace everywhere; I have no fear, as if the shackles have fallen off by themselves. When evil people invade, treat their adversity with no anger, just like a beast fleeing for its life. Those who read this scripture, if they contemplate in this way, will know that Bodhisattva Potala (Avalokiteśvara, Guanshiyin Bodhisattva) is real and not just talking casually. Reading the Śūraṅgama Sūtra says: 'I read the Śūraṅgama Sūtra and know that the source of the six sense organs all comes from clinging to external conditions. The six sense objects flow and become six states that flow away with external things, unable to return on their own. The Tathagata (Buddha's title) pities sentient beings and speaks of expedient methods for them, so that they know that going out is the way home. Therefore, in this scripture, the door of Nirvana (Nirvana, the ultimate goal of Buddhist practice) is pointed out, and there is no concealment. If sentient beings can wash their minds and practice according to the Dharma, so that the dust", "and grime are completely cleansed, then they can restore the essence of their original enlightenment.'" ] }
不相緣。根無所偶。返流全一。六用不行。晝夜中流入。與如來法流水接。則自其內身便可成佛。如來猶恐眾生於六根中未知所從。乃使二十五弟子各說所證。而觀世音以聞思修為圓通第一。其言曰。初于聞中。入流亡所。所入既寂。動靜二相瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。若能如是。圓拔一根則諸根皆脫。於一彈指頃遍歷三空。即與諸佛無異矣。又讀金剛經至四果乃廢經而嘆曰。須陀洹所證則觀世音所謂初于聞中入流亡所者耶。入流非有法也。唯不入六塵。安然常住。斯入流矣。至於斯陀含。名一往來。而實無往來。阿那含名為不來。而實無不來。蓋往則入塵。來則返本。斯陀含雖能來矣。而未能無往。阿那含非徒不往。而亦無來。至阿羅漢則往來意盡。無法可得。然則所謂四果者。其實一法也。但歷三空有淺深之異耳。予觀二經之言本若符契。而世或不喻。故明言(文獻通考)。三交嵩禪師住凈慈。公入其室問曰。世人請僧誦經有據乎。師曰。佛書可以煆心煉性。定慧因之而生。金剛．楞嚴．圓覺．法華。先德誦之證道。聞見者俱獲饒益。公於是遍閱諸經(資監)。
劉克莊
克莊。字潛夫。號后村。詩文閎肆瑰奇超邁。淳祐中除
【現代漢語翻譯】 現代漢語譯本 不相緣（沒有相互聯繫）。根無所偶（六根沒有對應的對象）。返流全一（迴歸本源，融為一體）。六用不行（六根的作用停止）。晝夜中流入（日夜不停地融入）。與如來法流水接（與如來的法流相接）。則自其內身便可成佛（那麼從自身內部就可以成佛）。如來猶恐眾生於六根中未知所從（如來還擔心眾生在六根中不知如何下手），乃使二十五弟子各說所證（於是讓二十五位弟子各自述說所證悟的境界）。而觀世音（Avalokiteśvara，菩薩名）以聞思修為圓通第一（以聽聞、思維、修習而證得圓滿通達為第一）。其言曰（他說）：『初于聞中（最初在聽聞的過程中），入流亡所（進入法流，忘卻能聽的主體和所聽的對象）。所入既寂（能聽和所聽都寂靜下來），動靜二相瞭然不生（動和靜兩種對立的現象明顯地不再產生）。如是漸增（這樣逐漸深入），聞所聞盡（能聽的與所聽的都消失殆盡）。盡聞不住（即使聽覺完全消失也不停留在此境界）。覺所覺空（能覺知的與所覺知的都空寂）。空覺極圓（空與覺達到極致圓滿）。空所空滅（能空的與所空的都滅除）。生滅既滅（生滅的現象都滅除），寂滅現前（寂滅的境界就顯現出來）。若能如是（如果能夠這樣），圓拔一根則諸根皆脫（圓滿地解脫一根，那麼所有的根都解脫）。於一彈指頃遍歷三空（在一彈指的時間內經歷三空），即與諸佛無異矣（就與諸佛沒有差別了）。』又讀金剛經至四果乃廢經而嘆曰（又讀《金剛經》至四果的境界，於是放下經書感嘆道）：『須陀洹（Sotāpanna，預流果）所證則觀世音（Avalokiteśvara，菩薩名）所謂初于聞中入流亡所者耶（所證悟的境界，就是觀世音菩薩所說的最初在聽聞中進入法流，忘卻能聽的主體和所聽的對象嗎）？入流非有法也（進入法流並不是得到什麼法），唯不入六塵（只是不進入六塵），安然常住（安然自在，恒常安住），斯入流矣（這就是進入法流了）。至於斯陀含（Sakadāgāmin，一來果），名一往來（名為一來），而實無往來（實際上並沒有往來）。阿那含（Anāgāmin，不來果）名為不來（名為不來），而實無不來（實際上並沒有不來）。蓋往則入塵（因為往就是進入塵境），來則返本（來就是迴歸本源）。斯陀含（Sakadāgāmin，一來果）雖能來矣（雖然能夠來），而未能無往（卻不能沒有往）。阿那含（Anāgāmin，不來果）非徒不往（不僅僅是不往），而亦無來（而且也沒有來）。至阿羅漢（Arhat，阿羅漢果）則往來意盡（到了阿羅漢的境界，往來的念頭都消失殆盡），無法可得（沒有任何法可以得到）。然則所謂四果者（那麼所謂的四果），其實一法也（其實是一種法）。但歷三空有淺深之異耳（只是經歷三空的程度有深淺的差異罷了）。予觀二經之言本若符契（我看這兩部經的說法原本就像符契一樣相合），而世或不喻（但是世人或許不能理解）。故明言（所以明白地說出來）。』(文獻通考)。三交嵩禪師住凈慈（三交嵩禪師住在凈慈寺）。公入其室問曰（有人進入他的房間問道）：『世人請僧誦經有據乎（世人請僧人誦經有依據嗎）？』師曰（禪師說）：『佛書可以煆心煉性（佛經可以錘鍊心性），定慧因之而生（禪定和智慧因此而生）。金剛（Vajracchedikā Prajñāpāramitā Sūtra，金剛經）．楞嚴（Śūraṅgama Sūtra，楞嚴經）．圓覺（Yuanjue Sutra，圓覺經）．法華（Lotus Sutra，法華經）。先德誦之證道（先賢誦讀這些經典而證悟）。聞見者俱獲饒益（聽聞和見到的人都獲得利益）。』公於是遍閱諸經（於是這個人就廣泛閱讀各種經典）。(資監)。 劉克莊 克莊。字潛夫。號后村。詩文閎肆瑰奇超邁。淳祐中（南宋理宗淳祐年間，1241-1252年）除
【English Translation】 English version They are not related. The roots have no counterparts. Returning to the source, they become entirely one. The six functions cease to operate. Day and night, they flow inward, connecting with the Dharma stream of the Tathāgata (如來，one of the titles of a Buddha). Then, one can attain Buddhahood from within oneself. The Tathāgata (如來，one of the titles of a Buddha) still feared that sentient beings might not know where to start with the six roots, so he had twenty-five disciples each speak of their attained realizations. And Avalokiteśvara (觀世音，Bodhisattva's name) considered hearing, thinking, and cultivating as the foremost path to perfect penetration. He said: 'Initially, in the process of hearing, one enters the stream and forgets the object. When the object of entry is still, the two aspects of movement and stillness clearly do not arise. Gradually increasing in this way, both the hearer and the heard are exhausted. Even when hearing is exhausted, one does not dwell on it. The knower and the known are emptied. The emptiness of awareness becomes perfectly round. The emptiness of the emptied is extinguished. When birth and death are extinguished, quiescent extinction appears. If one can be like this, completely uprooting one root, then all roots are liberated. In the space of a finger snap, one traverses the three emptinesses, and is no different from all Buddhas.' Furthermore, upon reading the Diamond Sutra (金剛經，Vajracchedikā Prajñāpāramitā Sūtra) up to the four fruits, he put down the sutra and sighed, saying: 'Is the realization of a Sotāpanna (須陀洹，stream-enterer) what Avalokiteśvara (觀世音，Bodhisattva's name) calls initially entering the stream in hearing and forgetting the object? Entering the stream is not obtaining any Dharma; it is simply not entering the six dusts, and abiding peacefully and constantly. This is entering the stream. As for a Sakadāgāmin (斯陀含，once-returner), it is named 'once-returner,' but in reality, there is no returning. An Anāgāmin (阿那含，non-returner) is named 'non-returner,' but in reality, there is no non-returning. For going is entering the dust, and coming is returning to the source. Although a Sakadāgāmin (斯陀含，once-returner) can come, he cannot be without going. An Anāgāmin (阿那含，non-returner) not only does not go, but also does not come. As for an Arhat (阿羅漢，Arhat fruit), the intention of going and coming is exhausted, and no Dharma can be obtained. Therefore, the so-called four fruits are actually one Dharma, but there are differences in the depth of experiencing the three emptinesses.' I see that the words of these two sutras are originally like matching tallies, but the world may not understand. Therefore, I state it clearly.' (Wenxian Tongkao). Zen Master Sanjiao Song resided at Jingci Temple. Someone entered his room and asked: 'Is there a basis for people to invite monks to recite sutras?' The master said: 'Buddhist scriptures can temper the mind and refine the nature, and samadhi and wisdom arise from them. The Diamond Sutra (金剛經，Vajracchedikā Prajñāpāramitā Sūtra), the Shurangama Sutra (楞嚴經，Śūraṅgama Sūtra), the Yuanjue Sutra (圓覺經，Yuanjue Sutra), and the Lotus Sutra (法華經，Lotus Sutra) were recited by virtuous predecessors who attained the Way. Those who hear and see them all receive benefits.' Thereupon, this person widely read various sutras. (Zizhi Tongjian). Liu Kezhuang Kezhuang, styled Qianfu, also known as Houchun. His poems and writings were grand, unrestrained, and extraordinarily outstanding. During the Chunyou era (1241-1252) of Emperor Lizong of the Southern Song Dynasty, he was appointed
秘書少監兼崇政殿說書。遷秘閣修撰。有文集五十卷行於世。有十釋詠。其瞿曇詠曰。世傳漢明帝始夢見金身。曷不觀列子西方有聖人。維摩詠曰。面色削瓜黃。眉毫覆雪長。安知四天下。只在一禪床。善財詠曰。放勛訪吾叔。魯叟問弘聃。所以此童子。諸方亦遍參。達磨詠曰。直以心為佛。西方說最高。始知周孔外。別自有英豪。六祖詠曰。明鏡偷神秀。菩提犯臥輪。更將舊衣缽。占斷不傳人。圖澄詠曰。值亂行何適。隨緣住亦安。能將石虎輩。只作海鷗看。支遁詠曰。若以色見我。幾於貌失人。林公少鬚髮。澄觀欠冠巾。志公詠曰。寺甲于江左。身迎入禁中。如何凈居殿。餓殺老蕭公。馬祖詠曰。若非大氣魄。只是小機鋒。老子一聲喝。學人三日聾。德山詠曰。此老手中棒。輕輕已有瘢。佛來與三十。某甲莫須餐(本集)。
陳貴謙
貴謙。官至樞密。真西山問禪門事。貴謙答書。略曰。承下問禪門事。即見虛懷樂善之意。顧淺漏何足以辱此。然敢不以管見陳白。所謂話頭合看與否。以某觀之。初無定說。若能一念無生。全體是佛。何處別有話頭。只緣多生習氣背覺合塵。剎那之間唸唸起滅。如猴猻拾栗相似。佛祖不得已權設方便。令咬嚼一個無滋味話頭。意識有所不行。將蜜果換苦葫蘆。淘汝業識
【現代漢語翻譯】 現代漢語譯本： 秘書少監兼崇政殿說書。陞遷為秘閣修撰。有文集五十卷流傳於世。有《十釋詠》。其中《瞿曇詠》說：『世人相傳漢明帝（公元28-75年）開始夢見金身，為何不看看《列子》，西方有聖人。』《維摩詠》說：『面色像削過的瓜一樣蠟黃，眉毛像雪一樣長。怎麼知道這四天下，只在一張禪床上。』《善財詠》說：『堯帝（放勛）拜訪我的叔叔，孔子（魯叟）問弘揚老聃之道。所以這個童子，各個地方也都遍訪。』《達磨詠》說：『直接以心為佛，西方說的最高妙。才知道周公孔子之外，另有英雄豪傑。』《六祖詠》說：『明鏡被神秀偷換，菩提被惠能冒犯。更將舊的衣缽，佔據了不傳給別人。』《圖澄詠》說：『遇到亂世該往哪裡去呢？隨緣居住也很安穩。能將石虎這樣的人，只當做海鷗來看待。』《支遁詠》說：『如果以形色來看我，幾乎就因為外貌而失去了人。支遁和尚缺少鬚髮，澄觀法師缺少冠巾。』《志公詠》說：『寺廟在江南一帶最為有名，親自迎接進入皇宮禁中。為何在凈居殿里，餓死了老蕭衍（梁武帝）。』《馬祖詠》說：『如果不是大氣魄，只是小小的機鋒。老子一聲棒喝，學人三天耳聾。』《德山詠》說：『這位老人的手中棒，輕輕地已經有了傷痕。佛來了也要挨三十棒，某甲可不要吃飯了（本集）。』
陳貴謙
陳貴謙，官至樞密。真西山向他請教禪門之事。陳貴謙回信，大略是說：『承蒙您垂問禪門之事，可見您虛懷若谷、樂於為善的心意。只是我見識淺薄，怎麼敢當此重任。然而，我還是斗膽將自己的一點看法陳述出來。所謂話頭是否適合參看，依我看，並沒有定論。如果能一念不生，全體都是佛，哪裡還有別的話頭。只因爲多生以來的習氣背離覺悟而與塵世相合，剎那之間唸唸生滅，就像猴子撿栗子一樣。佛祖不得已才權且設立方便法門，讓人咀嚼一個沒有滋味的話頭，讓意識無所作為，將蜜果換成苦葫蘆，淘洗你的業識。』
【English Translation】 English version: Secretary Shaojian and storyteller of Chongzheng Hall. Promoted to Drafting Editor of the Secretarial Pavilion. His collected works in fifty volumes are circulated in the world. There are 'Ten Poems on釋 (Interpretations)'. Among them, the 'Poem on Gautama' says: 'The world傳 (tradition) says that Emperor Ming of the Han Dynasty (28-75 AD) first dreamed of a golden body. Why not look at 列子 (Liezi), there is a sage in the West.' The 'Poem on Vimalakirti' says: 'His face is as sallow as a peeled melon, his eyebrows are as long as snow. How do you know that the four continents are only on a meditation bed.' The 'Poem on Sudhana' says: 'Yao (Fangxun) visited my uncle, Confucius (Lu Sou) asked about弘聃 (Hong Dan, the way of Laozi). Therefore, this child has also visited all directions.' The 'Poem on Bodhidharma' says: 'Directly taking the mind as the Buddha, the West speaks of the highest. Only then do I know that outside of Zhou Gong and Confucius, there are other heroes.' The 'Poem on the Sixth Patriarch' says: 'The bright mirror was stolen by Shenxiu, and Bodhi was violated by Huineng. Furthermore, he took the old robe and bowl, occupying it and not passing it on to others.' The 'Poem on Fotucheng' says: 'Where should one go in times of chaos? Living according to緣 (fate) is also peaceful. He can treat people like Shi Hu as seagulls.' The 'Poem on Zhi Dun' says: 'If you see me by色 (form), you will almost lose the person because of appearance. Zhi Dun lacks a beard, and Chengguan lacks a crown.' The 'Poem on Zhi Gong' says: 'The temple is the most famous in Jiangzuo, personally welcoming him into the imperial palace. Why did the old Xiao Yan (Emperor Wu of Liang) starve to death in the Jingju Hall?' The 'Poem on Mazu' says: 'If it is not a great atmosphere, it is just a small opportunity. Laozi's shout made the students deaf for three days.' The 'Poem on Deshan' says: 'The old man's stick in his hand already has scars. If the Buddha comes, he will be given thirty blows, and someone should not eat (this collection).'
Chen Guiqian
Guiqian, an official to the Privy Council. Zhen Xishan asked him about Chan matters. Guiqian replied in a letter, roughly saying: 'I am grateful for your inquiry about Chan matters, which shows your humble and benevolent intentions. However, my knowledge is shallow, how can I be worthy of this honor? Nevertheless, I dare to present my humble opinion. As for whether a topic is suitable for參看 (contemplation), in my opinion, there is no fixed conclusion. If one can have no thought arising, the whole body is the Buddha, where else is there a topic? It is only because of the habits of many lifetimes that deviate from enlightenment and conform to the dust, and thoughts arise and cease in an instant, like a monkey picking chestnuts. The Buddhas and ancestors had no choice but to temporarily set up expedient means, allowing people to chew on a tasteless topic, so that consciousness has nothing to do, replacing honey fruit with bitter gourd, washing away your karmic consciousness.'
都無實義。今時學者卻于話頭上強生穿鑿。或至逐個解說。以當事業遠之遠矣。然禪門一著須徹見自己本地風光方為究竟。此地人人本有。但為客塵妄想所覆。若不痛加煅煉。終不明凈。
張镃
镃。號約齋。官至直秘閣學士。見密庵杰禪師之後。以書告其悟由曰。镃曩造籌室。蒙垂示。歸來應接外常以此鞭䇿。一日靜坐。因舉狗子話胸臆豁然如太虛空了無障礙。祖師言句是入道之門。守著不放舍為大病也。自此塵緣世念不著排遣。自此淨盡。古人公案昔所茫然。今亦無疑矣(資監)。镃嘗聞鐘聲悟道。有偈曰。鐘一撞。耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑。后舍宅建寺曰慧云。請破庵先禪師開山疏曰。舍林居為阿蘭若。夫豈小緣。請宗師據曲錄床。只因大事。況開山作第一代。要為眾說不二門。快便難逢。當仁不讓。破庵禪師聲傳江海道重岷峨。幾度遍參遭密庵打失鼻孔。一朝拈出。向冷泉捋下面皮。不謂馨香奚煩鄭重。老居士偶然相遇。舊冤家果是難逃。不必多言。何勞遠涉。辭青松于北澗。穿幾重出岫之云。對綠水于南湖。祝萬歲如山之壽。
林希逸
希逸。號鬳齋。仕至中大夫直寶謨閣提舉成都府玉局觀。有莊老列三子口義行於世。嘗撰斷橋倫禪師塔銘。略
【現代漢語翻譯】 都無實際意義。現在的學者卻在話頭上強行穿鑿附會，甚至逐字逐句地解釋，這與禪的真諦相去甚遠。禪宗的關鍵在於徹底領悟自己的本來面目，這才是究竟。這個本來面目人人皆有，只是被客塵妄想所覆蓋。如果不痛下功夫加以磨練，終究無法明凈。
張镃
張镃，號約齋，官至直秘閣學士。在拜見密庵杰禪師之後，寫信告知他開悟的緣由說：『我過去建造籌室時，蒙您開示。回來后，常常用這些話來鞭策自己。有一天，因為提起狗子是否有佛性的公案，胸中的疑惑豁然開朗，如同太虛空一般了無障礙。祖師的言語是入道的門徑，如果死守著不放，就是大病。從此以後，世俗的牽絆和念頭不用刻意排遣，自然就清凈了。古人的公案，過去感到茫然不解，現在也毫無疑問了。』（資監）張镃曾經聽聞鐘聲而悟道，作偈說：『鐘聲一響，耳根閉塞，赤肉團邊跑掉了一個賊。有人問我領悟了什麼宗，舜若多神（指愚昧無知的人）也只能面色發黑。』後來他捨棄住宅建造寺廟，名為慧云寺，請破庵先禪師來開山，疏文中說：『捨棄林居而建阿蘭若（指寂靜處，寺院），這難道是小小的因緣嗎？請宗師登上曲錄床（指說法座），只爲了這件大事。況且開山作為第一代住持，要為大眾宣說不二法門。這樣的機會難得，理應勇於承擔。』破庵禪師聲名遠播，江海一帶都敬重他，如同岷山和峨眉山一樣。他曾多次參訪，被密庵禪師打失鼻孔（指受到嚴厲的棒喝）。一旦領悟，便在冷泉寺捋下面皮（指放下一切），沒想到他的德行如此馨香，無需過多的鄭重。老居士（指張镃）偶然相遇，舊日的冤家（指煩惱）果然難以逃脫。不必多說，何必遠涉？辭別北澗的青松，穿過重重出岫的云，面對南湖的綠水，祝願萬歲如山般長壽。
林希逸
林希逸，號鬳齋，官至中大夫直寶謨閣提舉成都府玉局觀。有《莊老列三子口義》流傳於世。曾經撰寫斷橋倫禪師的塔銘，內容略如下：
【English Translation】 All are without real meaning. Today's scholars force interpretations onto the words, even to the point of explaining them word by word, which is far from the true essence of Chan. The key to Chan lies in thoroughly realizing one's own original face, and that is the ultimate. This original face is inherent in everyone, but it is covered by the dust of external objects and deluded thoughts. If one does not make a painful effort to refine it, one will never be clear.
Zhang Zai
Zhang Zai, styled Yuezhai, held the official position of Academician of the Zhimi Pavilion. After meeting Chan Master Mianjie, he wrote a letter to inform him of the reason for his enlightenment, saying: 'In the past, when I built the Chou Room, I was enlightened by you. Since returning, I have often used these words to spur myself on. One day, when I brought up the case of whether a dog has Buddha-nature, the doubts in my chest suddenly opened up, like the great void, without any obstacles. The words of the patriarchs are the gateway to the path, but clinging to them is a great illness. From then on, worldly attachments and thoughts do not need to be deliberately dispelled, and they become pure naturally. The ancient cases, which I used to feel confused about, are now without doubt.' (Zi Jian) Zhang Zai once attained enlightenment upon hearing the sound of a bell, and composed a verse saying: 'When the bell rings, the ears are blocked, and a thief runs away from the red flesh mass (the body). If someone asks me what sect I have understood, Shun Ruoduo Shen (referring to ignorant people) can only turn black in the face.' Later, he gave up his residence to build a temple called Huiyun Temple, and invited Chan Master Po'an Xian to open the mountain, writing in the opening address: 'Giving up a forest dwelling to build an Aranya (a quiet place, a monastery), is this a small matter? Please, Master, ascend the curved couch (the Dharma seat), only for this great matter. Moreover, opening the mountain as the first abbot, one must proclaim the non-dual Dharma door to the masses. Such an opportunity is rare, and one should be brave enough to take on the responsibility.' Chan Master Po'an's reputation spread far and wide, and the Jianghai area respected him, like Mount Min and Mount Emei. He had visited many times and had his nose broken by Chan Master Mianjie (received a stern rebuke). Once enlightened, he shaved his face at Lengquan Temple (let go of everything), unexpectedly his virtue was so fragrant, no need for too much solemnity. The old layperson (Zhang Zai) met by chance, the old enemy (afflictions) is indeed difficult to escape. No need to say more, why travel far? Bid farewell to the green pines of the North Stream, pass through layers of clouds emerging from the peaks, face the green waters of the South Lake, and wish ten thousand years of life as long as the mountains.
Lin Xiyi
Lin Xiyi, styled Yanzhai, held the official position of Grand Master of the Interior, Director of the Baomo Pavilion, and Administrator of the Yuju Temple in Chengdu Prefecture. His 'Oral Explanations of Zhuang, Lao, and Liezi' circulated in the world. He once wrote the stupa inscription for Chan Master Duanqiao Lun, the content of which is roughly as follows:
曰。余謂富鄭公于颙華嚴。範文正於古薦福。張紫巖于杲大慧。皆以元勛大老敬向其人。故叢林至今以為法棟。今師之得魏公者又何遜哉。非公無以知師。而非師無以得公也。其大機大用具在語錄。乃為銘曰。斷橋之學不以言句傳。所可傳竹溪已序。師于叢林末法砥柱。我觀其初信有異趣。麻矢何疑。楞伽何悟。無準室中不契何故。所聞何聲。始得汗去。師今何故板鳴不住。是聲何如必有落處。我為此銘來者轉註。
鄭清之
清之。相理宗。封魏國公。嘗撰妙峰善公塔銘曰。西方心法難思惟。真凈妙明無一絲。廣長舌語包須彌。誰知認指為月非。九年面壁老古錐。傳付不在缽與衣。非佛非法非事為。透地透天生光輝。余塵明極兩若遺。悟者無有迷者誰。我識妙峰再見之。語真貌古無他奇。野鶴同往云與歸。昭琴雖鼓何成𧇾。雪肥梅瘦扃泉扉。無邊春意一枯枝。作死生觀真游嬉。在旁知狀惟穹碑。又建東山寺于鄞之橫溪。仿謝安東山也。
吳潛
潛。號履齋。相理宗。因赴貶所宿楓亭接待寺。謂寺僧曰。昔文殊告世尊曰。我初入不思議三昧。繫心一緣。若久習成就。更無他想。常與定俱。此係心一緣乃成佛作祖之階梯也。所謂繫心一緣。如日觀月觀眉間毫相與鼻準白之類。事雖淺近。理實幽微
。如趙州云。老僧十二時惟粥飯二時是雜用心。溈山問懶安云。汝十二時當作何務。安云牧牛。溈云作么生牧。安曰一回入草去。驀鼻拽將來。此皆繫心一緣也。是后尊宿又生巧妙方便。令學人看個話頭。如狗子佛性。麻三斤。乾屎橛。青州布衫。鎮州蘿蔔。庭前柏樹子之類。都是理路不通處教人取次看一則。看來看去疑來疑去。十二時中常不放舍。忽然鼻孔噴地一下。即是當人安身立命處。此皆繫心一緣之證據也。此寺僧徒或行嚴潔誦經禮佛脅不附席。蓋禪教律剎之所希有。亦謂精進矣。有此镃基更能趲上一層。繫心一緣習定生慧。則人人是佛自家現成公案。不用借他珍寶開張鋪席。可惜只在有為法上過了一生。縱然以今世持戒福德來世不失人身。又重作家計。脫殼入殼何時休歇。萬一有少蹉跌。永劫扶頭不起。所謂此身不向今生度。更向何生度此身。此語最為悲切。履齋老子未能自度先愿度人。因書此以傚法施云(資監)。
劉謐
謐。號靜齋。著三教平心論。首云。嘗觀中國之有三教也。自伏羲畫八卦而儒教始於此也。自老子著道德經而道教始於此。自漢明帝夢金人而佛教始於此。此中國有三教之序也。大抵儒以正設教。道以尊設教。佛以大設教。觀其好生惡殺則同一仁也。視人猶己則同一公也。
【現代漢語翻譯】 現代漢語譯本： 就像趙州禪師說的：『老僧十二時辰里只有吃飯和喝粥這兩件事是雜用心。』溈山禪師問懶安禪師說：『你十二時辰都在做什麼？』懶安禪師回答說：『牧牛。』溈山禪師問：『怎麼牧？』懶安禪師說：『一回到草地裡，就立刻把牛鼻子拽回來。』這些都是繫心一緣的例子。後來，各位尊宿又生出巧妙的方便法門，讓學人蔘看一個話頭，例如『狗子有佛性嗎？』、『麻三斤』、『乾屎橛』、『青州布衫』、『鎮州蘿蔔』、『庭前柏樹子』之類。這些都是理路不通的地方，教人隨便看一個。看來看去，疑來疑去，十二時辰中常常不放下。忽然鼻孔噴地一下，就是當人安身立命的地方。這些都是繫心一緣的證據。這座寺廟的僧人有的行為嚴謹，誦經禮佛，脅不附席，這在禪教律寺中都是很少見的，也可以說是精進了。有了這個基礎，如果能更進一步，繫心一緣，習定生慧，那麼人人都是佛，自家現成的公案，不用借他人的珍寶來開張鋪席。可惜的是，只在有為法上過了一生。縱然以今世持戒的福德，來世不失人身，又重新開始經營家計，脫殼入殼，何時才能休歇？萬一有少許差錯，永劫都扶不起頭。所以說『此身不向今生度，更向何生度此身』，這句話最為悲切。履齋老子未能自度，先愿度人，因此寫下這些文字來傚法佈施。（資監）
劉謐
劉謐，號靜齋，著有《三教平心論》。開頭說：『我曾經觀察中國的儒、道、佛三教。從伏羲畫八卦開始，儒教就起源於此；從老子著《道德經》開始，道教就起源於此；從漢明帝夢見金人開始（東漢永平年間(58-75)），佛教就起源於此。這就是中國有三教的順序。大體上，儒教以正來設教，道教以尊來設教，佛教以大來設教。觀察它們的好生惡殺，則是同一仁愛；視人猶己，則是同一公正。』
【English Translation】 English version: As Zhao Zhou (Zen master) said, 'This old monk only uses mixed mind during the two times of porridge and rice in twelve hours.' Wei Shan (Zen master) asked Lan An (Zen master), 'What do you do in twelve hours?' An (Zen master) replied, 'Herding the cow.' Wei (Zen master) said, 'How do you herd?' An (Zen master) said, 'Once it enters the grass, I immediately pull its nose back.' These are all examples of focusing the mind on one object. Later, venerable masters created ingenious expedient methods, instructing students to contemplate a topic, such as 'Does a dog have Buddha-nature?', 'Three pounds of flax', 'Dry dung stick', 'Qingzhou cloth shirt', 'Zhenzhou radish', 'Cypress tree in the courtyard', and so on. These are all places where reasoning is blocked, teaching people to casually contemplate one of them. Contemplating and doubting, doubting and contemplating, never letting go in twelve hours. Suddenly, with a 'poof' from the nostrils, that is where the person finds peace and establishes their life. These are all evidence of focusing the mind on one object. The monks in this temple are either strict in conduct, chanting scriptures, bowing to the Buddha, or not leaning their sides on the mat. This is rare in Chan (Zen), Teachings, and Vinaya (discipline) monasteries, and can be said to be diligent. With this foundation, if one can further advance, focusing the mind on one object, cultivating samadhi (concentration) to generate wisdom, then everyone is a Buddha, their own inherent public case, without needing to borrow others' treasures to open a shop. It is a pity that they only spend their lives on conditioned dharmas. Even if they use the merit of upholding precepts in this life, they will not lose their human body in the next life, and will start managing their household again, shedding shells and entering shells, when will it ever end? If there is even a slight mistake, they will never be able to lift their heads for countless eons. Therefore, it is said, 'If this body is not liberated in this life, in which life will it be liberated?' This saying is most sorrowful. Elder Lüzhai (a person's name) was unable to liberate himself, but first wished to liberate others, so he wrote these words to emulate giving the Dharma (teachings). (Zi Jian)
Liu Mi
Liu Mi, styled Jingzhai, wrote 'A Fair Discussion on the Three Teachings'. He began by saying, 'I have observed the three teachings of China: Confucianism, Taoism, and Buddhism. Confucianism began with Fuxi (legendary ruler) drawing the eight trigrams; Taoism began with Laozi (founder of Taoism) writing the 'Tao Te Ching'; Buddhism began with Emperor Ming of Han (Eastern Han Dynasty, Yongping era (58-75 CE)) dreaming of a golden man. This is the order of the three teachings in China. Generally speaking, Confucianism establishes its teachings with righteousness, Taoism establishes its teachings with reverence, and Buddhism establishes its teachings with greatness. Observing their love of life and hatred of killing, they share the same benevolence; regarding others as oneself, they share the same impartiality.'
懲忿窒欲禁過防非則同一操修也。雷霆眾聵日月群盲則同一風化也。由粗跡而論。則天下之理不過善惡二途。而三教之意無非欲人之歸於善耳。儒教在中國使綱常以正人倫。以明禮樂刑政四達不悖。天地萬物以位以育。其有功于天下也大矣。故秦皇欲去儒而儒終不可去。道教在中國使人清虛以自守。卑弱以自持。一洗紛紜膠轕之習。而歸於靜默無為之境。其有裨於世教也至矣。梁武帝欲除道而道終不可除。佛教在中國使人棄華而就實。背偽而歸真。由力行而造于安行。由自利而至於利彼。其為生民之所依歸者無以加矣。三武之君欲滅佛而佛終不可滅。隋李士謙之論三教也。謂佛日也。道月也。儒五星也。豈非三光在天缺一不可。而三教在世亦缺一不可。雖其優劣不同。要不容於偏廢也(平心論)。
遼
都上京。國號契丹。太祖姓耶律。諱阿保機。太宗遷都遼。起太祖丙子。盡天祚甲辰。九主。二百九年。
金
都上京。國號女真。太祖姓完顏。諱阿骨打。揚割太師長子。十六年稱帝。改國號金。至世宗都燕。起太祖戊戌。盡哀帝甲午。九主。一百十七年。
太宗
太安諱晟。楊割次子。改元天會。迎請旃檀瑞像到燕京。建水陸會七晝夜。安奉于閔忠寺供養。
熙宗
【現代漢語翻譯】 現代漢語譯本 懲罰憤怒、抑制慾望、禁止過錯、防止邪非，這些在修養上是相同的。雷霆萬鈞卻使眾人失聰，日月光明卻使大眾視而不見，這些在風化教導上是相同的。從粗淺的表象來看，天下的道理不過是善與惡兩條道路，而儒、道、佛三教的用意無非是想讓人歸於善罷了。儒教在中國，使綱常倫理端正人倫，使禮樂刑政治理通達四方而不相悖逆，天地萬物各安其位而得以生長，它對天下的功勞太大了。所以秦始皇想去除儒學而最終無法去除。道教在中國，使人清靜虛無以自我守護，謙卑柔弱以自我保持，徹底洗去紛繁糾葛的習氣，而歸於靜默無為的境界，它對世俗教化的裨益太大了。梁武帝想剷除道教而道教最終不可剷除。佛教在中國，使人拋棄虛華而追求實在，背離虛偽而回歸真誠，由努力修行而達到安穩自在的境界，由只為自己利益而達到利益他人，它作為百姓所依賴歸宿的地位，沒有什麼可以超過它了。北魏太武帝、北周武帝、唐武宗想滅佛而佛教最終不可滅。隋朝李士謙評論三教時說，佛教是太陽，道教是月亮，儒教是五星。這難道不是說太陽、月亮、五星三光在天，缺一不可，而儒、道、佛三教在世間，也缺一不可嗎？雖然它們的優劣不同，但總歸是不容許有所偏廢的（平心而論）。
遼
都城在上京（今內蒙古巴林左旗）。國號為契丹。太祖姓耶律，名阿保機。太宗遷都到遼。從太祖丙子年（916年）開始，到天祚帝甲辰年（1124年）結束，歷經九位君主，共二百零九年。
金
都城在上京（今黑龍江省阿城市）。國號為女真。太祖姓完顏，名阿骨打。是揚割太師的長子。十六年稱帝，改國號為金。到金世宗遷都到燕京（今北京市）。從太祖戊戌年（1118年）開始，到哀帝甲午年（1234年）結束，歷經九位君主，共一百一十七年。
太宗
太宗，名晟。是楊割的次子。改年號為天會。迎請旃檀瑞像（用旃檀木雕刻的佛像）到燕京。建造水陸法會七晝夜。安奉在閔忠寺供養。
熙宗
【English Translation】 English version Punishing anger, suppressing desires, forbidding transgressions, and preventing wrongdoings are all the same in self-cultivation. Thunder that deafens the masses and the sun and moon that blind the multitude are the same in their influence on customs and education. Judging from superficial appearances, the principles of the world are nothing more than the two paths of good and evil, and the intentions of the three teachings (Confucianism, Taoism, and Buddhism) are nothing but to lead people to goodness. Confucianism in China uses the fundamental principles to rectify human relationships and clarifies rites, music, laws, and governance, ensuring that everything is interconnected without contradiction, allowing heaven, earth, and all things to be in their proper positions and to flourish. Its contribution to the world is immense. Therefore, Emperor Qin (Qin Shi Huang) wanted to eliminate Confucianism, but ultimately could not. Taoism in China enables people to be pure and empty to protect themselves, and humble and weak to maintain themselves, completely washing away the habits of confusion and entanglement, and returning to a state of stillness and non-action. Its contribution to worldly teachings is significant. Emperor Wu of Liang (Emperor Wu of Liang Dynasty) wanted to eliminate Taoism, but Taoism ultimately could not be eliminated. Buddhism in China enables people to abandon extravagance and pursue reality, turn away from falsehood and return to truth, progressing from diligent practice to a state of peaceful conduct, and from benefiting oneself to benefiting others. Its role as the refuge and reliance of the people is unparalleled. Emperors Wu of Northern Wei (Emperor Taiwu of Northern Wei), Wu of Northern Zhou (Emperor Wu of Northern Zhou), and Wuzong of Tang (Emperor Wuzong of Tang Dynasty) wanted to destroy Buddhism, but Buddhism ultimately could not be destroyed. Li Shiqian of the Sui Dynasty commented on the three teachings, saying that Buddhism is the sun, Taoism is the moon, and Confucianism is the five stars. Isn't this saying that the sun, moon, and five stars are indispensable in the sky, and the three teachings of Confucianism, Taoism, and Buddhism are also indispensable in the world? Although their merits differ, they should not be favored or neglected (speaking impartially).
Liao
The capital was Shangjing (present-day Balin Left Banner, Inner Mongolia). The state was named Khitan. The founder's surname was Yelyü, and his name was Abaoji. Emperor Taizong moved the capital to Liao. From the Bingzi year (916 AD) of Emperor Taizu to the Jiachen year (1124 AD) of Emperor Tianzuo, there were nine rulers, totaling two hundred and nine years.
Jin
The capital was Shangjing (present-day Acheng City, Heilongjiang Province). The state was named Nüzhen. The founder's surname was Wanyan, and his name was Aguda. He was the eldest son of Grand Tutor Yangge. In the sixteenth year, he declared himself emperor and changed the state name to Jin. Emperor Shizong moved the capital to Yanjing (present-day Beijing). From the Wuxu year (1118 AD) of Emperor Taizu to the Jiawu year (1234 AD) of Emperor Ai, there were nine rulers, totaling one hundred and seventeen years.
Emperor Taizong
Emperor Taizong, whose name was Sheng, was the second son of Yangge. He changed the era name to Tianhui. He welcomed the Sandalwood Image (Buddha image carved from sandalwood) to Yanjing. He built a Water and Land Dharma Assembly for seven days and nights. It was enshrined and offered at Minzhong Temple.
Emperor Xizong
熙宗諱亶。太祖嫡孫。改元天眷。嘗詔海慧大師于上京。宮側創造大儲慶寺。普度僧尼百萬。大赦天下。又詔海慧．清慧二禪師住儲慶寺。迎旃檀像于本寺積慶閣供養。海慧遷化。帝親奉舍利五處立塔。特謚佛覺祐國大禪師。復賜清慧佛智護國大師號並金襕大衣。
世宗
世宗諱雍。太祖孫。改元大定。遷都燕。來建大慶壽寺。詔冥玄顗禪師為開山第一代。敕皇太子降香賜錢二萬沃田二十頃。又詔顗禪師于東京創清安寺。度僧五百。作般瑟吒會。二十年敕建仰山棲隱禪寺于燕京之西山。仍詔顗禪師開山。賜田設會度僧。
章宗
章宗諱璟。顯宗允恭之子。允恭未立而卒。章宗以皇太孫即位。改元明昌。四年詔萬松禪師于禁庭升座。帝親迎禮。聞未聞法。開悟感慨。親奉錦綺大僧伽衣。詣座授施。內宮貴戚羅拜拱跪。各施珍愛以奉供養。建普度會佛事。連日祥雲連綿天際。從此年豐謳歌滿路。每歲設齋。常感祥瑞。帝駕幸燕之仰山。有金色界中兜率境。碧蓮花里梵王宮之句。承安四年帝以太后遺命詔下和龍府建大明寺。造九級浮圖。度僧三萬。施以度牒。以薦冥福。
東海侯
侯諱允濟。世宗第七子。章宗無嗣。群臣奉遺詔立之。改元大安。在位四年旃檀瑞像至金國。十三年
【現代漢語翻譯】 現代漢語譯本 熙宗名諱亶（完顏亶），是太祖（完顏阿骨打）的嫡孫。改年號為天眷（1138-1141）。他曾經詔令海慧大師到上京（金朝都城），在皇宮旁邊建造大儲慶寺，普度僧尼百萬，大赦天下。又詔令海慧、清慧二位禪師住在儲慶寺，迎請旃檀像到本寺積慶閣供養。海慧圓寂后，熙宗親自將舍利分成五處建立佛塔，特別謚號為佛覺祐國大禪師。又賜予清慧佛智護國大師的稱號以及金襕袈裟。
世宗
世宗名諱雍（完顏雍），是太祖（完顏阿骨打）的孫子。改年號為大定（1161-1189）。遷都到燕京（今北京）。來建大慶壽寺，詔令冥玄顗禪師為開山第一代住持。皇帝敕令皇太子降香，賜錢二萬，沃田二十頃。又詔令顗禪師在東京（今遼陽）建立清安寺，度僧五百，舉辦般瑟吒會。大定二十年（1180）敕建仰山棲隱禪寺于燕京的西山，仍然詔令顗禪師開山，賜予田地，設立法會，度化僧人。
章宗
章宗名諱璟（完顏璟），是顯宗允恭的兒子。允恭未被立為皇帝就去世了。章宗以皇太孫的身份即位，改年號為明昌（1190-1196）。明昌四年（1193）詔令萬松禪師在禁庭升座說法，皇帝親自迎接並頂禮，聽聞前所未聞的佛法，開悟感慨，親自奉上錦綺大僧伽衣，到座位前授施。內宮貴戚羅列跪拜，各自拿出珍愛之物奉獻供養。建立普度法會，連續多日祥雲連綿天際。從此年年豐收，歌頌之聲充滿道路。每年設定齋飯，常常感應到祥瑞。皇帝駕臨燕京的仰山，有『金**中兜率境，碧蓮花里梵王宮』的詩句。承安四年（1199），皇帝因為太后的遺命，詔令在和龍府建造大明寺，建造九級浮屠，度化僧人三萬，施捨度牒，用來超度太后的冥福。
東海侯
侯名諱允濟（完顏允濟），是世宗（完顏雍）的第七個兒子。章宗（完顏璟）沒有兒子，群臣奉遺詔擁立他即位。改年號為大安（1209-1211）。在位四年，旃檀瑞像到達金國。大安十三年（無此年號，應為至寧元年，1213）
【English Translation】 English version Emperor Xizong, personal name Yan Dan, was the legitimate grandson of Emperor Taizu (Aguda). He changed the era name to Tianjuan (1138-1141). He once ordered the Great Master Haihui to go to Shangjing (the capital of the Jin Dynasty) to build the Great Chuqing Temple next to the palace, universally saving millions of monks and nuns, and granting a general amnesty to the world. He also ordered the two Chan masters, Haihui and Qinghui, to reside in Chuqing Temple, welcoming the Sandalwood Image to be enshrined in the Jiqing Pavilion of the temple. After Haihui passed away, Emperor Xizong personally divided the relics into five places to build pagodas, and specially bestowed the posthumous title of Great Chan Master of Buddha Awakening and Protecting the Country. He also bestowed upon Qinghui the title of Great Master of Buddha Wisdom and Protecting the Country, along with a golden kasaya.
Emperor Shizong
Emperor Shizong, personal name Yan Yong, was the grandson of Emperor Taizu (Aguda). He changed the era name to Dading (1161-1189). He moved the capital to Yanjing (present-day Beijing). He came to build the Great Qingshou Temple and ordered Chan Master Mingxuan Yi to be the first-generation abbot. The emperor ordered the crown prince to offer incense, and bestowed 20,000 coins and 20 qing of fertile land. He also ordered Chan Master Yi to build Qing'an Temple in Dongjing (present-day Liaoyang), ordaining 500 monks and holding a Pansecha assembly. In the twentieth year of Dading (1180), he ordered the construction of Yangshan Qiyin Chan Temple in the western mountains of Yanjing, and still ordered Chan Master Yi to open the mountain, bestowing land, establishing a Dharma assembly, and ordaining monks.
Emperor Zhangzong
Emperor Zhangzong, personal name Yan Jing, was the son of Emperor Xianzong Yungong. Yungong died before being established as emperor. Emperor Zhangzong ascended the throne as the imperial grandson and changed the era name to Mingchang (1190-1196). In the fourth year of Mingchang (1193), he ordered Chan Master Wansong to ascend the seat in the forbidden court to preach the Dharma. The emperor personally welcomed and paid homage, hearing the Dharma that had never been heard before, and was enlightened and moved. He personally offered a brocade great Sangha robe and went to the seat to bestow it. The noble relatives of the inner palace lined up and knelt down, each offering precious items to make offerings. He established a universal salvation Dharma assembly, and for several days, auspicious clouds stretched across the sky. From then on, there were bumper harvests every year, and songs of praise filled the roads. Every year, he set up vegetarian meals and often sensed auspicious omens. The emperor visited Yangshan in Yanjing and had the line 'The Tushita Heaven in the golden ** , the Brahma Palace in the green lotus'. In the fourth year of Cheng'an (1199), the emperor, due to the late empress dowager's will, ordered the construction of Daming Temple in Helong Prefecture, building a nine-level stupa, ordaining 30,000 monks, and bestowing ordination certificates to dedicate to the late empress dowager's happiness in the afterlife.
Marquis of Donghai
Marquis, personal name Yan Yunji, was the seventh son of Emperor Shizong (Yan Yong). Emperor Zhangzong (Yan Jing) had no sons, and the ministers followed the late emperor's will to establish him on the throne. He changed the era name to Da'an (1209-1211). In the fourth year of his reign, the auspicious Sandalwood Image arrived in the Jin Kingdom. In the thirteenth year of Da'an (This year does not exist, it should be the first year of Zhining, 1213)
此年迎置上京禁庭供養(已上金志)。
金國志曰。浮屠之教雖貴戚望族多舍男女為僧尼。禪多律少。在京曰國師。帥府曰僧錄僧正。列郡曰都綱。縣曰維那。披剃威儀與南宋等。所賜之號曰大師曰大德並賜紫國師。服真紅袈裟。僧錄僧正限三年為任。並服紫袈裟。都綱亦以三年為任。有師號者賜紫。無者如常。僧維那僧尼有訟者。杖以下決遣之。杖以上者並申解僧錄都綱司。
李之純
之純。字純甫。自號屏山居士。弘州人。章宗承安間進士。官至尚書右司都事。資性英邁。天下書無所不讀。其于莊周．列御𡨥．左氏．戰國䇿為尤長。文亦略能似之。三十歲后遍觀佛書。既而取道學諸家之書讀之。一旦有會於其心。乃合三家為一。取先儒之說箋其不相合者。著為完成的書。所謂鳴道集說是也(黃文獻集)。其鳴道集說序曰。天地未生之前。聖人在道。天地既生之後。道在聖人。故自生民以來。未有不得道而為聖人者。伏羲神農黃帝之心見於大易。堯舜禹湯文武之心見於詩書。皆得道之大聖人也。聖人不王。道術將裂。有老子者遊方之外。恐後世之人塞而無所入。高談天地未生之前。而洗之以道德。有孔子者遊方之內。恐後世之人眩而無所歸。切論天地既生之後。而封之以仁義。故其言無不有少相齟齬
【現代漢語翻譯】 現代漢語譯本： 這一年，朝廷在上京的禁庭中設定佛寺，供養僧人（以上出自《金史》）。
《金國志》記載：浮屠（佛教）的教義盛行，很多貴族望族都捨棄自己的子女出家為僧尼。禪宗興盛，律宗衰微。在京城的僧官稱為國師，帥府的僧官稱為僧錄、僧正，各郡的僧官稱為都綱，縣裡的僧官稱為維那。僧人剃度和儀軌與南宋相同。朝廷賜予的稱號有大師、大德，並賜予紫衣國師。國師穿真紅袈裟。僧錄、僧正的任期限制為三年，都穿紫袈裟。都綱的任期也為三年。有師號的僧人賜予紫衣，沒有師號的則如常。僧人、維那、僧尼之間有訴訟，處以杖刑以下的，直接判決遣送。杖刑以上的，都要上報僧錄都綱司。
李之純
李之純，字純甫，自號屏山居士，弘州人。金章宗承安年間（1196-1200）進士，官至尚書右司都事。他天資英邁，天下的書籍沒有不讀的，尤其擅長莊周、列禦寇、《左傳》、《戰國策》。文章也略微能模仿他們的風格。三十歲以後，他廣泛閱讀佛書，接著又閱讀道學各家的書籍。一旦有所領會，就將三家合為一體，選取先儒的學說來註釋那些不相合的地方，著完成的書籍，就是所謂的《鳴道集說》（出自《黃文獻集》）。他的《鳴道集說》序言說：天地未生之前，聖人在道中；天地既生之後，道在聖人中。所以自從有了人民以來，沒有不得到道而成為聖人的。伏羲、神農、黃帝的心見於《大易》，堯、舜、禹、湯、文王、武王的心見於《詩經》、《尚書》，都是得道的大聖人。聖人不稱王，道術將要分裂。有老子這樣的人，遊走于方外，恐怕後世的人閉塞而無所入，高談天地未生之前的事情，用道德來洗滌他們；有孔子這樣的人，遊走于方內，恐怕後世的人迷惑而無所歸，切實地論述天地既生之後的事情，用仁義來規範他們。所以他們的言論沒有不稍微有些不合的。
【English Translation】 English version: In this year, the court set up Buddhist temples in the forbidden court of Shangjing (Upper Capital) to support monks (above from 'Jin Shi' - History of the Jin Dynasty).
'Jin Guo Zhi' (Records of the Jin Dynasty) states: The teachings of Buddhism (Futu) were prevalent, and many noble families abandoned their sons and daughters to become monks and nuns. Chan (Zen) Buddhism flourished, while Vinaya (discipline) declined. In the capital, the monastic officials were called Guoshi (National Preceptor); in the marshal's office, they were called Senglu (Monk Registrar) and Sengzheng (Monk Overseer); in various prefectures, they were called Dugang (Chief Monk); and in counties, they were called Weina (Monk Supervisor). The tonsure and rituals of the monks were the same as those of the Southern Song Dynasty. The titles bestowed by the court included Dashi (Great Master) and Dade (Great Virtue), and they were also granted purple robes as Guoshi. The Guoshi wore true red kasayas (robes). The term of office for Senglu and Sengzheng was limited to three years, and they all wore purple kasayas. The term of office for Dugang was also three years. Monks with the title of 'Shi' (Teacher) were granted purple robes; those without the title remained as usual. If there were lawsuits among monks, Weina, and nuns, those punishable by caning or below were directly sentenced and sent away. Those punishable by caning or above were reported to the Senglu Dugang Si (Monk Registrar and Chief Monk Office).
Li Zhichun
Li Zhichun, styled Chunfu, self-styled Pingshan Jushi (Recluse of Pingshan), was a native of Hongzhou. He was a Jinshi (successful candidate in the imperial examination) during the Cheng'an period (1196-1200) of Emperor Zhangzong of the Jin Dynasty, and he served as Shangshu Yousi Dushi (Director of the Right Department of the Ministry of Works). He was naturally talented and read all the books in the world, especially excelling in Zhuang Zhou, Lie Yukou, 'Zuo Zhuan' (Zuo Commentary), and 'Zhan Guo Ce' (Strategies of the Warring States). His writing could also somewhat imitate their style. After the age of thirty, he extensively read Buddhist books, and then he read the books of various Daoist schools. Once he had an understanding in his heart, he combined the three schools into one, selecting the sayings of the former Confucians to annotate those that did not agree, and wrote a book called 'Ming Dao Ji Shuo' (Collected Explanations on Illuminating the Dao) (from 'Huang Wenxian Ji' - Collected Works of Huang Wenxian). The preface to his 'Ming Dao Ji Shuo' says: Before heaven and earth were born, the sages were in the Dao; after heaven and earth were born, the Dao was in the sages. Therefore, since the beginning of the people, there has been no one who has not attained the Dao and become a sage. The hearts of Fuxi, Shennong, and the Yellow Emperor are seen in the 'Da Yi' (Great Change); the hearts of Yao, Shun, Yu, Tang, King Wen, and King Wu are seen in the 'Shi Jing' (Classic of Poetry) and 'Shang Shu' (Classic of Documents). They are all great sages who have attained the Dao. If the sages do not rule as kings, the Daoist arts will be split. There was Laozi, who traveled outside the realm, fearing that later generations would be blocked and have nowhere to enter, so he spoke highly of the time before heaven and earth was born and cleansed them with morality; there was Confucius, who traveled within the realm, fearing that later generations would be confused and have nowhere to return, so he earnestly discussed the time after heaven and earth was born and regulated them with benevolence and righteousness. Therefore, their words are not without some slight disagreements.
者。雖然。或吹或噓或挽或推。一首一尾一東一西。玄聖素王之志亦皆有歸矣。其門弟子恐其不合。而遂至於支離也。莊周氏沿流而下。自天人至於聖人。孟軻氏溯流而上。自善人至於神人。如左右券。內聖外王之說備矣。惜夫四聖人歿。列禦寇駁而失真。荀卿子雜而未醇。楊雄．王通氏僭而自聖。韓愈．歐陽氏蕩而為文。聖人之道如線而不傳者一千五百年矣。而浮屠氏之書從西方來。蓋距中國數千萬里。證之文字詰曲侏𠌯。重譯而釋之。至言妙理與吾古聖人之心魄然而合。顧其徒不能發明其旨趣耳。豈萬古之下四海之外聖人之跡竟不能泯滅耶。諸儒陰取其說以證吾書。自李翱始。至於近代王介甫父子倡之於前。蘇子瞻兄弟和之於后。大易詩書論孟老莊皆有所解。濂溪涑水橫渠伊川之學踵而興焉。上蔡龜山元城橫浦之徒又從而翼之。東萊南軒晦庵之書蔓衍四出。其言遂大小。生何幸。見諸先生之議論。心知古聖人之不死。大道之將合也。恐將合而又離。箋其未合於古聖人者曰鳴道集說云(集說共二百十七篇)。
移剌真卿
真卿。字楚材。本姓耶律。及金滅遼。真卿歸金。改姓移剌。自號湛然居士。嘗撰鳴道集說後序。略曰。李屏山臨終出鳴道集說付敬鼎臣曰。此吾末後絕交之作也。子其秘之。當有賞音
【現代漢語翻譯】 現代漢語譯本 這些（人）。即使有人吹噓、嘆息、拉攏、推拒，（他們的觀點）一個開頭一個結尾，一個向東一個向西，但玄聖（指老子）、素王（指孔子）的志向最終都有歸宿。只是他們的門徒恐怕（這些觀點）不能融合，最終導致支離破碎。莊周（莊子）沿著河流向下，從天人說到聖人；孟軻（孟子）沿著河流向上，從善人說到神人。就像左右兩半的契券一樣，內聖外王的學說就完備了。可惜四位聖人（指孔子、孟子、老子、莊子）去世后，列禦寇的學說駁雜而失真，荀卿子（荀子）的學說混雜而不純粹，楊雄、王通僭越而自稱為聖人，韓愈、歐陽修放蕩而只寫文章。聖人的道就像一根線一樣，一千五百年沒有傳承下來。而浮屠氏（佛教）的書從西方傳來，距離中國有數千萬里。驗證那些文字，詰屈聱牙，經過多次翻譯解釋，其中至高的道理與我們古代聖人的心魄竟然暗合。只是他們的門徒不能闡明其中的旨趣罷了。難道萬古之下、四海之外，聖人的軌跡竟然不能泯滅嗎？儒生們暗中取用其中的學說來印證自己的書，從李翱開始，到近代王介甫（王安石）父子在前面倡導，蘇子瞻（蘇軾）兄弟在後面呼應。大易（《周易》）、詩（《詩經》）、書（《尚書》）、論（《論語》）、孟（《孟子》）、老（《老子》）、莊（《莊子》）都有所解釋。濂溪（周敦頤）、涑水（司馬光）、橫渠（張載）、伊川（程頤、程顥）的學說相繼興起。上蔡（謝良佐）、龜山（楊時）、元城（李侗）、橫浦（范祖禹）的門徒又跟從他們來輔助這些學說。東萊（呂祖謙）、南軒（張栻）、晦庵（朱熹）的書籍蔓延四處，他們的言論就更加豐富了。我何其有幸，能夠見到諸位先生的議論，心裡知道古代聖人並沒有死去，大道將要融合了。恐怕將要融合卻又分離，我註釋那些沒有與古代聖人融合的地方，寫成《鳴道集說》。（《集說》共有二百一十七篇）。
移剌真卿
真卿，字楚材，本姓耶律。到金朝滅遼朝後，真卿歸順金朝，改姓移剌，自號湛然居士。曾經撰寫《鳴道集說後序》，大略是說：李屏山（李燔）臨終時拿出《鳴道集說》交給敬鼎臣說：『這是我最後絕交的作品，你要好好珍藏它，當有懂得欣賞的人出現。』
【English Translation】 English version These (people). Even if there are those who boast, sigh, draw in, or push away, (their views) with one beginning and one end, one to the east and one to the west, the aspirations of the profound sage (referring to Lao Tzu) and the uncrowned king (referring to Confucius) will eventually have a destination. It's just that their disciples fear that (these views) cannot be integrated, eventually leading to fragmentation. Zhuang Zhou (Zhuangzi) went down the river, speaking of sages from the perspective of the heavenly man; Meng Ke (Mencius) went up the river, speaking of divine men from the perspective of the good man. Like the two halves of a tally, the doctrine of inner sage and outer king is complete. It is a pity that after the death of the four sages (referring to Confucius, Mencius, Lao Tzu, and Zhuangzi), Lie Yukou's (Liezi) doctrine was complex and distorted, Xun Qingzi's (Xunzi) doctrine was mixed and impure, Yang Xiong and Wang Tong presumptuously called themselves sages, and Han Yu and Ouyang Xiu were dissolute and only wrote articles. The way of the sage, like a thread, has not been passed down for fifteen hundred years. And the books of the Buddhist (Buddhism) came from the West, tens of millions of miles away from China. Verifying those words, which are obscure and difficult to understand, after repeated translations and explanations, the supreme principles in them actually coincide with the soul of our ancient sages. It's just that their disciples cannot elucidate the meaning of it. Could it be that the traces of the sage cannot be completely erased under the ages and beyond the seas? Confucian scholars secretly took the doctrines in them to verify their own books, starting from Li Ao, to the modern Wang Jiefu (Wang Anshi) and his son advocating in the front, and Su Zizhan (Su Shi) and his brothers echoing in the back. The Great Yi (Book of Changes), Poetry (Book of Poetry), Book (Book of Documents), Analects (Analects of Confucius), Mencius (Book of Mencius), Lao (Lao Tzu), and Zhuang (Zhuangzi) have all been explained. The doctrines of Lianxi (Zhou Dunyi), Sishui (Sima Guang), Hengqu (Zhang Zai), and Yichuan (Cheng Yi and Cheng Hao) arose one after another. The disciples of Shangcai (Xie Liangzuo), Guishan (Yang Shi), Yuancheng (Li Tong), and Hengpu (Fan Zuyu) followed them to assist these doctrines. The books of Donglai (Lü Zuqian), Nanxuan (Zhang Shi), and Huian (Zhu Xi) spread everywhere, and their words became even richer. How fortunate I am to be able to see the discussions of the gentlemen, and know in my heart that the ancient sages have not died, and the great way is about to merge. Fearing that it will merge and then separate again, I annotated those places that have not merged with the ancient sages, and wrote 'Mingdao Jishuo' (Collected Explanations on Clarifying the Way). (The 'Jishuo' has a total of two hundred and seventeen articles).
Yila Zhenqing
Zhenqing, with the courtesy name Chucai, originally surnamed Yelü. After the Jin dynasty destroyed the Liao dynasty (907-1125), Zhenqing submitted to the Jin dynasty (1115-1234), changed his surname to Yila, and called himself the Recluse of Tranquility. He once wrote a postscript to 'Mingdao Jishuo', which roughly said: Li Pingshan (Li Fan) took out 'Mingdao Jishuo' and gave it to Jing Dingchen on his deathbed, saying: 'This is my last work of severing ties, you must cherish it well, when someone who understands appreciation appears.'
者。鼎臣聞余購屏山書。以此稿因萬松秀公轉致於予。予覽而感泣者累日。昔予嘗見鳴道集而不平之。欲為書紏其蕪謬而未暇。豈意屏山先我著鞭。遂為序引。以針江左書生膏肓之病。為中原士大夫有斯疾者亦可發藥矣。
佛法金湯編卷第十五
天臺釋如惺重校 卍新續藏第 87 冊 No. 1628 佛法金湯編
佛法金湯編卷第十六
會稽沙門 心泰 編
天臺沙門 真清 閱
元
都燕。起世祖。至順帝。凡八主。□十□年。
世祖
世祖諱忽必烈。姓奇渥溫氏。蒙古部人。睿宗第四子。庚申即位。改元中統元年。大赦。普度僧尼。十二月以梵僧八念思八為帝師。授以玉印。統釋教事。二年五月賜僧子聦(劉太保也)懷孟刑州田各五十頃。賜慶壽寺海云大士陸地五百頃。三年十一月作大佛事于昊天寺七晝夜。賜銀一萬五千兩(元史)。至元元年甲子都燕。設會度僧。詔國師扮彌達癹思八登座授秘密戒。八月拜劉秉中太保參領中書省事(通載)。二年詔諭總統所僧人通五大部經者為中選。以有德業者為州郡僧錄。判正副都綱等官。仍于各路設三學。講三禪會。三年正月來僧道祈福于中都寺觀。詔以僧機為總統。居慶壽寺。六年十一月作佛事于太廟
【現代漢語翻譯】 現代漢語譯本： 這個人。鼎臣聽說我買了屏山的書，因此通過萬松秀公將這份稿子轉交給我。我讀後感動哭泣了好幾天。過去我曾經看過鳴道的文集，覺得很不滿意，想寫文章糾正其中的錯誤，但一直沒有時間。沒想到屏山先生比我先動手，於是寫了序言，用來鍼砭江浙一帶讀書人根深蒂固的毛病，對於中原士大夫有這種毛病的人，也可以用來對癥下藥了。
《佛法金湯編》卷第十五
天臺釋如惺（天臺山的僧人，法號如惺）重新校對 卍新續藏第 87 冊 No. 1628 《佛法金湯編》
《佛法金湯編》卷第十六
會稽沙門（會稽的僧人）心泰（法號） 編
天臺沙門（天臺山的僧人）真清（法號） 閱
元朝（1271年-1368年）
都燕（元朝的首都，即現在的北京）。從元世祖（忽必烈）開始，到元順帝（妥懽帖睦爾）為止，共有八位皇帝。歷經□十□年。
元世祖（忽必烈）
元世祖名忽必烈，姓奇渥溫氏，是蒙古部人，元睿宗（拖雷）的第四個兒子。庚申年即位，改年號為中統元年（1260年），大赦天下，普遍度化僧尼。十二月，任命梵僧八思巴（Phags-pa，藏傳佛教薩迦派高僧）為帝師，授予玉印，統管佛教事務。中統二年（1261年）五月，賜給僧人子聰（即劉太保）懷孟刑州田地各五十頃。賜給慶壽寺海云大士陸地五百頃。中統三年（1262年）十一月，在昊天寺舉行大型佛事活動，持續七個晝夜，賞賜白銀一萬五千兩（《元史》記載）。至元元年（1264年）甲子年，在都燕設立法會，度化僧人。詔令國師八思巴（Phags-pa）登座傳授秘密戒律。八月，任命劉秉忠為太保，參與中書省事務（《通載》記載）。至元二年（1265年），下詔選拔通曉五大部經的僧人為中選。任用有德行和才能的僧人為州郡僧錄、判正副都綱等官職。並在各路設定三學，舉辦三禪會。至元三年（1266年）正月，召來僧人和道士在中都的寺廟和道觀祈福。下詔任命僧機為總統，居住在慶壽寺。至元六年（1269年）十一月，在太廟舉行佛事活動。
【English Translation】 English version: This person. Dingchen heard that I bought Pingshan's book, so he forwarded this manuscript to me through Wan Songxiugong. After reading it, I was moved to tears for several days. In the past, I had seen Mingdao's collection and felt dissatisfied with it. I wanted to write an article to correct the errors in it, but I didn't have time. Unexpectedly, Mr. Pingshan took action before me, so he wrote a preface to criticize the deep-rooted problems of scholars in the Jiangzhe area. For the scholar-officials in the Central Plains who have this problem, it can also be used to prescribe the right medicine.
Compilation of Golden Soup of Buddhism, Volume 15
Shi Ruxing (Monk of Tiantai Mountain, Dharma name Ruxing) of Tiantai re-edited 卍 New Continued Collection No. 1628, Volume 87, Compilation of Golden Soup of Buddhism
Compilation of Golden Soup of Buddhism, Volume 16
Shramana (Monk) Xintai (Dharma name) of Kuaiji Compiled
Shramana (Monk) Zhenqing (Dharma name) of Tiantai Reviewed
Yuan Dynasty (1271-1368)
Duyan (The capital of the Yuan Dynasty, now Beijing). From Emperor Shizu (Kublai Khan) to Emperor Shun (Toghon Temür), there were eight emperors in total. It lasted for □ ten □ years.
Emperor Shizu (Kublai Khan)
Emperor Shizu's name was Kublai, and his surname was Qiwowen. He was a Mongolian, the fourth son of Emperor Ruizong (Tolui). He ascended the throne in the year of Gengshen and changed the reign title to the first year of Zhongtong (1260), granting a general amnesty and universally saving monks and nuns. In December, he appointed the Brahma monk Phags-pa (Phags-pa, a high monk of the Sakya sect of Tibetan Buddhism) as the Imperial Preceptor, granting him a jade seal to govern Buddhist affairs. In the second year of Zhongtong (1261), in May, he bestowed fifty qing of land in Huaimeng Xingzhou to the monk Zicong (also known as Liu Taibao). He bestowed five hundred qing of land to Haiyun Dashi of Qingshou Temple. In the third year of Zhongtong (1262), in November, he held a large Buddhist event at Haotian Temple for seven days and nights, and rewarded 15,000 taels of silver (recorded in the 'History of Yuan'). In the first year of Zhiyuan (1264), in the year of Jiazi, a Dharma assembly was established in Duyan to save monks. An edict ordered the National Preceptor Phags-pa (Phags-pa) to ascend the seat and impart secret precepts. In August, Liu Bingzhong was appointed as Taibao and participated in the affairs of the Central Secretariat (recorded in 'Tongzai'). In the second year of Zhiyuan (1265), an edict was issued to select monks who were proficient in the Five Great Sutras as middle candidates. Monks with virtue and talent were appointed as monks' registrars, judges, deputy capital directors, and other officials in prefectures and counties. Three schools were established in each route, and three Chan assemblies were held. In the third year of Zhiyuan (1266), in January, monks and Taoists were summoned to pray for blessings in temples and Taoist temples in Zhongdu. An edict appointed Sengji as the president, residing in Qingshou Temple. In the sixth year of Zhiyuan (1269), in November, Buddhist activities were held in the Taimiao (Imperial Ancestral Temple).
七晝夜。七年詔請膽巴金剛上師住持仁王寺。十二月建大護國仁王寺于高良河。來更定僧服色。八年五月修佛事于瓊花島。十一年建國號曰元。九年集都城僧誦大藏經九會。十四年建大聖萬安寺。二月詔以僧亢吉祥．憐真加加瓦併爲江南總攝掌釋教。除僧租稅。禁擾寺宇者(元史)。十五年正月旦設會齋僧。十八年詔除道德經外其餘化胡等經悉燒燬之。敕翰林院臣唐方．王構．李謙．閻復．李鑄．王盤等撰碑(文具通載)。二十五年正月十九日江淮釋教都總統楊輦真迦集江南禪教至燕京問法。徑山住持云峰妙高對揚稱旨(事備通載)。帝嘗問帝師曰。修寺建塔有何功德。師曰福廕大千。由是建仁王寺。命帝師齋竟。天雨金華。帝曰何故有此祥瑞。師曰。陛下心華內發。天雨金華讚歎。帝問蜀僧元一曰。孔老徒眾何以至少。如來徒眾何以至多。元一曰。富嫌千口少。貧恨一身多。帝設資戒大會隨處放光。帝問帝師曰。光從何處來。師曰。感應道交。佛光應現。帝詔十高僧于內殿供養。帝端坐不動。諸大德亦復默然。帝乃曰此是真實功德。帝萬機之暇自奉施食。持數珠課誦。帝召群臣曰。朕以本覺無二真心治天下。如觀海東青取天鵝。心無二故。帝目有天下寺院田產二稅盡復之。普令緇侶安心辦道。世祖實錄百餘篇。字字
【現代漢語翻譯】 現代漢語譯本 七晝夜：連續七天七夜。 七年（至元七年，1270年）詔令膽巴金剛上師住持仁王寺。 十二月在高良河建立大護國仁王寺。並更改僧侶的服裝顏色。 八年（至元八年，1271年）五月在瓊花島舉行佛事活動。 十一年（至元十一年，1274年）正式建國號為元。 九年（至元九年，1272年）在都城召集僧侶誦讀大藏經九次。 十四年（至元十四年，1277年）建造大聖萬安寺。 二月，詔令僧人亢吉祥、憐真加加瓦一同擔任江南總攝，掌管佛教事務，免除僧侶的租稅，禁止騷擾寺廟的行為（出自《元史》）。 十五年（至元十五年，1278年）正月初一，設齋會供養僧侶。 十八年（至元十八年，1281年）下詔除了《道德經》外，其餘有關『化胡』等內容的經書全部燒燬。並敕令翰林院臣唐方、王構、李謙、閻復、李鑄、王盤等人撰寫碑文（碑文內容詳見《通載》）。 二十五年（至元二十五年，1288年）正月十九日，江淮釋教都總統楊輦真迦召集江南禪教人士到燕京問法。徑山住持云峰妙高的回答深得皇帝讚賞（此事詳細記載於《通載》）。 皇帝曾問帝師：『修建寺廟、建造佛塔有什麼功德？』帝師回答說：『福廕大千世界。』因此建造仁王寺。命帝師齋戒完畢后，天空降下金色的花朵。皇帝問：『為什麼會有這種祥瑞？』帝師說：『陛下心華內發，所以天降金花讚歎。』皇帝問蜀僧元一：『孔子、老子的徒眾為什麼這麼少？如來的徒眾為什麼這麼多？』元一回答說：『富人嫌一千張嘴還少，窮人恨不得只有一個身體。』皇帝設立資戒大會，隨處放出光明。皇帝問帝師：『光從哪裡來？』帝師說：『感應道交，佛光應現。』皇帝詔見十位高僧于內殿供養。皇帝端坐不動，各位大德也保持沉默。皇帝說：『這是真實的功德。』皇帝在處理政務之餘，親自奉行施食，手持念珠課誦。皇帝召集群臣說：『朕以本覺無二的真心治理天下，就像海東青抓捕天鵝一樣，心中沒有二念。』皇帝下令恢復天下寺院的田產和賦稅，讓僧侶們安心修行辦道。《世祖實錄》一百多篇，字字...
【English Translation】 English version Seven days and nights: Continuously for seven days and seven nights. In the seventh year (Zhiyuan 7, 1270), an imperial edict was issued to invite the Vajra Master Danba to preside over the Renwang Temple. In December, the Great Protector Renwang Temple was built at the Gaoliang River. The color of the monks' robes was also changed. In the eighth year (Zhiyuan 8, 1271), Buddhist ceremonies were held on Qionghua Island in May. In the eleventh year (Zhiyuan 11, 1274), the country was officially named Yuan. In the ninth year (Zhiyuan 9, 1272), monks were gathered in the capital to recite the Tripitaka nine times. In the fourteenth year (Zhiyuan 14, 1277), the Great Sacred Wan'an Temple was built. In February, an edict was issued to appoint the monks Kang Jixiang and Lianzhen Jiajiawa as joint supervisors of Jiangnan, in charge of Buddhist affairs, exempting monks from taxes and prohibiting disturbances to temples (from the 'History of Yuan'). On the first day of the first month of the fifteenth year (Zhiyuan 15, 1278), a vegetarian feast was held to offer alms to monks. In the eighteenth year (Zhiyuan 18, 1281), an edict was issued to burn all scriptures related to 'converting the barbarians' except for the 'Tao Te Ching'. The scholars of the Hanlin Academy, Tang Fang, Wang Gou, Li Qian, Yan Fu, Li Zhu, and Wang Pan, were ordered to write inscriptions (the content of the inscriptions is detailed in the 'Tongzai'). On the nineteenth day of the first month of the twenty-fifth year (Zhiyuan 25, 1288), Yang Nianzhenjia, the Chief Supervisor of Buddhist Affairs in Jianghuai, gathered Chan and Teaching masters from Jiangnan to Yanjing to inquire about the Dharma. The answer of Yunfeng Miaogao, the abbot of Jingshan, was highly praised by the emperor (this matter is recorded in detail in the 'Tongzai'). The emperor once asked the Imperial Preceptor: 'What merit is there in building temples and pagodas?' The Imperial Preceptor replied: 'It brings blessings to the great thousand worlds.' Therefore, the Renwang Temple was built. After ordering the Imperial Preceptor to complete the fast, golden flowers fell from the sky. The emperor asked: 'Why is there such an auspicious sign?' The Imperial Preceptor said: 'Your Majesty's heart is blossoming, so the heavens send golden flowers in praise.' The emperor asked the Shu monk Yuan Yi: 'Why are the followers of Confucius and Laozi so few? Why are the followers of the Tathagata so many?' Yuan Yi replied: 'The rich hate having too few mouths to feed, and the poor hate having more than one body.' The emperor established a Dharma assembly, and light was emitted everywhere. The emperor asked the Imperial Preceptor: 'Where does the light come from?' The Imperial Preceptor said: 'Through the interaction of the Way, the Buddha's light appears.' The emperor summoned ten eminent monks to the inner palace for offerings. The emperor sat still, and the great virtues also remained silent. The emperor said: 'This is true merit.' The emperor, in his spare time from handling state affairs, personally practiced giving food and recited scriptures with prayer beads. The emperor summoned his ministers and said: 'I govern the world with the true mind of original enlightenment, just like a gyrfalcon catching a swan, without any duality in my mind.' The emperor ordered the restoration of the fields and taxes of temples throughout the world, allowing monks to practice the Way in peace. The 'Veritable Records of Emperor Shizu' has more than a hundred chapters, every word...
句句以弘教為己任(弘教集)。在位三十五年。壽八十。國語曰薛禪皇帝。
成宗
成宗。諱鐵木耳。世祖之孫。裕宗真金第三子。即位改元元貞。是年詔悅堂訚公至闕。入對稱旨。賜號通慧禪師並金襕法衣。大德元年給鈔千錠建臨洮寺。世祖嘗以五臺絕境欲為佛寺而未果也。帝繼志建寺。賜名萬壽祐國寺。命真覺國師文才為住持。三年命弘濟大禪師江浙釋教總統。補陀僧寧一山赍詔使日本九年。輦真監藏卒。賻金五百兩。銀一千兩。幣帛萬疋。鈔三千錠。仍為建塔寺。國語曰完者篤皇帝(元史並通載)。
武宗
武宗。諱海山。順宗答剌麻八剌長子。即位改至大。元年發軍千五百人修五臺山佛寺。帝幸上都。建佛寺于大都。又以銀七百五十兩。鈔二千二百錠。幣帛三百疋。施昊天寺為水陸大會。至大間特旨賜元叟端公師號曰慧文正辯並金襕袈裟(元史並塔銘)。國語曰曲律皇帝。
仁宗
仁宗。諱愛育黎㧞刀八達。順宗次子。武宗弟也。壬子即位改元皇慶。元年以西僧藏不班八為國師。賜玉印。賜大普慶寺金千兩。銀五千兩。鈔萬錠。修香山普安寺(元史)。延祐元年敕建旃檀瑞像殿。封普庵禪師加號。詔曰。朕聞佛氏以空寂為宗。凡學所遵者寧欲建名號殊稱謂以示天下後世
【現代漢語翻譯】 現代漢語譯本 句句以弘教為己任（《弘教集》）。在位三十五年。享年八十歲。國語稱之為薛禪皇帝。
成宗
成宗，名鐵木耳，是世祖（忽必烈，1260-1294）的孫子，裕宗真金的第三個兒子。即位后改年號為元貞（1295-1297）。這年詔令悅堂訚公到朝廷，入朝對答符合皇帝的心意，賜號通慧禪師並金襕法衣。大德元年（1297）賜鈔一千錠用於修建臨洮寺。世祖（忽必烈，1260-1294）曾經想在五臺山的絕境中建造佛寺但沒有完成。成宗皇帝繼承他的遺志建造寺廟，賜名萬壽祐國寺，命令真覺國師文才擔任住持。大德三年（1299）命令弘濟大禪師擔任江浙釋教總統。補陀僧寧一山奉旨出使日本九年。輦真監藏去世，朝廷贈送黃金五百兩，白銀一千兩，絲織品一萬匹，鈔三千錠，併爲他建造塔寺。國語稱之為完者篤皇帝（《元史》和《通載》都有記載）。
武宗
武宗，名海山，是順宗答剌麻八剌的長子。即位后改年號為至大（1308-1311）。至大元年（1308）派遣軍隊一千五百人修繕五臺山佛寺。皇帝駕臨上都，在大都建造佛寺。又用白銀七百五十兩，鈔二千二百錠，絲織品三百匹，施捨給昊天寺用於舉辦水陸法會。至大年間，特別旨意賜予元叟端公師號為慧文正辯並金襕袈裟（《元史》和塔銘都有記載）。國語稱之為曲律皇帝。
仁宗
仁宗，名愛育黎拔力八達，是順宗的次子，武宗的弟弟。壬子年即位，改年號為皇慶（1312-1313）。皇慶元年（1312）任命西僧藏不班八為國師，賜予玉印。賜予大普慶寺黃金一千兩，白銀五千兩，鈔一萬錠，修繕香山普安寺（《元史》）。延祐元年（1314）下令建造旃檀瑞像殿，封普庵禪師並加封號。皇帝詔令說：『朕聽說佛家以空寂為宗旨，凡是學習佛法的人難道想要建立名號和特殊的稱謂來昭示天下後世嗎？』
【English Translation】 English version Every sentence takes promoting the teachings as its own responsibility (Hongjiao Collection). Reigned for thirty-five years. Lived to eighty years old. In the national language, he is called Emperor Sechen.
Emperor Chengzong
Emperor Chengzong, personal name Temür, was the grandson of Emperor Shizu (Kublai Khan, 1260-1294) and the third son of Yuzong Jinjin. Upon ascending the throne, he changed the era name to Yuanzhen (1295-1297). In that year, he summoned Yuetang Yin Gong to the court. His answers in the audience pleased the emperor, who bestowed upon him the title of 'Zen Master of Universal Wisdom' and a gold-embroidered kasaya. In the first year of Dade (1297), he granted 1,000 ingots of paper money to build Lintao Temple. Emperor Shizu (Kublai Khan, 1260-1294) had once desired to build a Buddhist temple in the remote area of Mount Wutai but did not succeed. The emperor continued his ambition and built the temple, naming it Wanshou Youguo Temple, and appointed Zen Master Zhenjue Wencai as the abbot. In the third year of Dade (1299), he appointed Great Zen Master Hongji as the head of Buddhist affairs in Jiangzhe. The Putuo monk Ning Yishan was sent to Japan as an envoy for nine years. When Nianzhen Jianzang passed away, the court bestowed 500 taels of gold, 1,000 taels of silver, 10,000 bolts of silk, and 3,000 ingots of paper money, and built a pagoda temple for him. In the national language, he is called Emperor Wanzhedu (recorded in both the History of Yuan and Tongzai).
Emperor Wuzong
Emperor Wuzong, personal name Haishan, was the eldest son of Emperor Shunzong Dala Mabala. Upon ascending the throne, he changed the era name to Zhida (1308-1311). In the first year of Zhida (1308), he dispatched 1,500 soldiers to repair the Buddhist temples on Mount Wutai. The emperor visited Shangdu and built Buddhist temples in Dadu. He also donated 750 taels of silver, 2,200 ingots of paper money, and 300 bolts of silk to Haotian Temple to hold a Water and Land Dharma Assembly. During the Zhida period, a special decree granted Yuan Souduan Gong the title of 'Wise, Learned, and Righteous' and a gold-embroidered kasaya (recorded in both the History of Yuan and the pagoda inscription). In the national language, he is called Emperor Quli.
Emperor Renzong
Emperor Renzong, personal name Ayurbarwada, was the second son of Emperor Shunzong and the younger brother of Emperor Wuzong. He ascended the throne in the year of Renzi and changed the era name to Huangqing (1312-1313). In the first year of Huangqing (1312), he appointed the Western monk Zangbubanba as the National Preceptor and bestowed upon him a jade seal. He granted Da Puqing Temple 1,000 taels of gold, 5,000 taels of silver, and 10,000 ingots of paper money, and repaired Xiangshan Puan Temple (History of Yuan). In the first year of Yanyou (1314), he ordered the construction of the Sandalwood Auspicious Image Hall and bestowed a title upon Zen Master Puan. The emperor decreed: 'I have heard that Buddhism takes emptiness and tranquility as its principle. Do those who study Buddhism truly desire to establish names and special titles to show to the world and future generations?'
哉。而國家非此無以昭尊德樂道之意也。朕自即位以來。聞袁州路南泉山慈化禪寺普庵寂感妙濟真覺昭貺大德慧慶禪師。紹臨濟之緒。超華嚴之境。德映當代。澤被方來。其道甚尊顯。心切慕之。可加定光之塔曰定光靈瑞之塔(通載)。三年設水陸大會於金山。命元叟端公升座說法。竣事入觀于便殿。從容奏對。深契上衷。加賜佛日普照之號並金襕袈裟(塔銘)。六年賜大興教寺僧齋。食鈔二萬錠。乾元寺鈔萬錠。俾營子錢。供繕修之費(元史)。帝聞天目中峰明本之道。聘之不至。制金紋伽黎衣賜之。號之曰佛慈圓照廣慧禪師。賜獅子院額曰正宗禪寺。來翰林學士承旨吳興趙公撰碑以賜(廣錄)。國語曰普顏篤皇帝。
英宗
英宗。諱碩德八剌。仁宗嫡子。即位改至治。元年詔各路立帝師殿。來建帝師殿碑(通載)。作大佛事于寶慈殿。以西僧牙八剌里為元永延教三藏法師。授金印。又命拜住造壽安山寺。又作佛事于光天殿。鑄銅為佛像。置玉德殿。又修佛事于文德殿。以僧洪為釋源宗主。授榮祿大夫。帝幸上都。遣使賜撤思加地僧金二百五十兩。銀二千五百兩。袈裟二萬。幣帛幡茶各有差遣。咒師朵兒只往牙濟．班卜二國取佛經。作金塔于上都。藏佛舍利。來天下諸司命僧誦經十萬部。來京師萬安．
【現代漢語翻譯】 現代漢語譯本： 啊！國家若不這樣做，就無法彰顯尊崇道德、喜好正道的意義。我自從即位以來，就聽說袁州路南泉山慈化禪寺的普庵寂感妙濟真覺昭貺大德慧慶禪師（普庵禪師），繼承臨濟宗的傳統，超越華嚴宗的境界，他的德行光照當代，恩澤惠及未來。他的道行非常尊貴顯赫，我內心十分仰慕他。可以把定光之塔命名為定光靈瑞之塔（通載）。泰定三年（1326年），在金山寺設立水陸大會，命令元叟端公升座說法。結束后在便殿從容奏對，深深契合皇帝的心意，加賜『佛日普照』的稱號，並賜予金襕袈裟（塔銘）。泰定六年（1329年），賞賜大興教寺僧人齋飯，食用紙幣二萬錠，乾元寺紙幣一萬錠，讓他們經營子錢，用來供給修繕的費用（元史）。皇帝聽說天目山中峰明本的道行，聘請他卻不來，於是製作金紋伽黎衣賞賜給他，稱號為佛慈圓照廣慧禪師，賜給獅子院匾額，題為正宗禪寺，派遣翰林學士承旨吳興趙公撰寫碑文並賜予（廣錄）。國語稱他為普顏篤皇帝。
英宗
英宗，名碩德八剌，是仁宗的嫡子。即位后改年號為至治。至治元年（1321年）下詔在各路設立帝師殿。來建帝師殿碑（通載）。在寶慈殿做大型佛事，以西僧牙八剌里為元永延教三藏法師，授予金印。又命令拜住建造壽安山寺。又在光天殿做佛事，鑄造銅佛像，安置在玉德殿。又在文德殿修建佛事，以僧人洪為釋源宗主，授予榮祿大夫。皇帝駕臨上都，派遣使者賞賜撤思加地僧人黃金二百五十兩，白銀二千五百兩，袈裟二萬，幣帛幡茶各有差遣。咒師朵兒只前往牙濟、班卜二國取佛經，在上都建造金塔，藏佛舍利。來天下各司命令僧人誦經十萬部。來京師萬安。
【English Translation】 English version: Ah! If the country does not do this, it will not be able to demonstrate the meaning of respecting morality and enjoying the right path. Since I ascended the throne, I have heard that the Great Master Huiqing, the Chan Master Puan Jigan Miaoji Zhenjue Zhaokuang (Puan Chan Master) of Cihua Chan Temple on Nanquan Mountain in Yuanzhou Road, inherited the tradition of the Linji sect and surpassed the realm of the Huayan sect. His virtue shines on the present age, and his grace benefits the future. His Taoist practice is very noble and prominent, and I admire him very much in my heart. The Dingguang Pagoda can be named the Dingguang Lingrui Pagoda (Tongzai). In the third year of Taiding (1326), a Water and Land Dharma Assembly was established in Jinshan Temple, and Yuansou Duangong was ordered to ascend the seat to preach the Dharma. After the end, he calmly reported in the side hall, which deeply conformed to the emperor's mind. He was given the title of 'Buddha Sun Universally Illuminating' and a gold-embroidered kasaya (pagoda inscription). In the sixth year of Taiding (1329), he rewarded the monks of Daxingjiao Temple with vegetarian meals, using 20,000 ingots of paper money, and 10,000 ingots of paper money for Qianyuan Temple, so that they could manage the money and provide for the cost of repairs (Yuan History). The emperor heard of the Taoist practice of Zhongfeng Mingben of Tianmu Mountain, and invited him but he did not come, so he made a gold-patterned Galie robe and rewarded him, with the title of Buddha Compassionate Universally Illuminating Great Wisdom Chan Master, and gave the Lion Courtyard a plaque with the title of Zhengzong Chan Temple, and sent Hanlin Academician Chengzhi Wuxing Zhao Gong to write an inscription and give it to him (Guanglu). The national language calls him Emperor Puyan Du.
Emperor Yingzong
Emperor Yingzong, named Shuo De Bala, was the direct son of Emperor Renzong. After ascending the throne, he changed the reign title to Zhizhi. In the first year of Zhizhi (1321), an edict was issued to establish the Imperial Preceptor Hall in various places. To build the Imperial Preceptor Hall stele (Tongzai). A large Buddhist event was held in Bao Ci Hall, and the Western monk Ya Balali was made the Yuan Yongyan Jiao Tripitaka Master, and was awarded a gold seal. He also ordered Baizhu to build Shou'an Mountain Temple. He also held Buddhist events in Guangtian Hall, cast bronze Buddha statues, and placed them in Yude Hall. He also built Buddhist events in Wende Hall, and made the monk Hong the head of Shiyuan Sect, and awarded him the title of Ronglu Dafu. The emperor visited Shangdu and sent envoys to reward the monks of Chesi Gadi with 250 taels of gold, 2,500 taels of silver, 20,000 kasayas, and various kinds of coins, silks, banners, and tea. The mantra master Duoer Zhi went to the two countries of Yaji and Banbu to fetch Buddhist scriptures, and built a golden pagoda in Shangdu to store the Buddha's relics. The various divisions of the world ordered monks to recite 100,000 copies of scriptures. To the capital, Wan'an.
慶壽．聖安．普慶四寺。楊子江金山寺。五臺萬聖佑國寺。作水陸勝會七晝夜。三年詔僧儒書金字藏經。是年召湛堂澄公至京入對明仁殿。被旨于青塔寺校正經律論三藏。特賜金襕袈裟。帝重天目中峰之道。封香製衣遣使即其居脩敬。帝為格堅皇帝(元史．廣錄．塔銘)。
晉王(史稱泰定帝)
王諱也孫鐵木兒。顯宗甘麻剌之長子。裕宗嫡孫。即位改泰定元年。帝次中都修佛事于昆剛殿。命僧作佛事于大內。以壓雷塑馬哈吃剌佛像于延春閣之徽清亭。修西番佛事于安山寺。六月癸亥作禮拜寺于上都。修黑牙蠻塔哥佛事於水晶殿。帝受佛戒于帝師。繪帝師八思巴像頒行各省俾塑祀之。二年命西僧作燒香壇佛事于延華閣。三年建殊祥寺於五臺山。賜田三百頃。以西僧公哥為帝師。賜玉印。命帝師作佛事于天源延壽寺。致和元年命帝師修佛事于禁中。帝御興聖殿受無量壽佛戒于帝師。命僧千人修勝會于鎮國寺。詔帝師命僧修佛事于鹽官州。仍造浮屠二百十六所以厭海溢(元史)。
文宗
文宗。諱脫脫帖睦耳。武宗次子。即位改天曆元年。革行宣政院。立十六處廣教總管府。命高昌作佛事于延春閣。二年命改集慶潛邸建龍翔集慶寺。建承天護聖寺(元史)。帝聞中峰高行。於是賜謚與碑。謚曰智
【現代漢語翻譯】 現代漢語譯本： 慶壽寺、聖安寺、普慶寺。楊子江金山寺。五臺萬聖佑國寺。舉辦水陸法會七晝夜。三年下詔僧人和儒士書寫金字藏經。這年召見湛堂澄公到京城，在明仁殿覲見。奉旨于青塔寺校正經、律、論三藏。特別賜予金襕袈裟。皇帝重視天目中峰的道法，封贈禮物，製作衣服，派遣使者到他的住所表達敬意。皇帝是格堅皇帝（元史．廣錄．塔銘）。
晉王（史稱泰定帝）
晉王名諱也孫鐵木兒，是顯宗甘麻剌的長子，裕宗的嫡孫。即位后改年號為泰定元年（1324年）。皇帝在中都昆剛殿修建佛事，命令僧人在大內做佛事，以鎮壓雷電，在延春閣的徽清亭塑造馬哈吃剌佛像。在安山寺修建西番佛事。泰定元年（1324年）六月癸亥在上都建造禮拜寺。在水晶殿修建黑牙蠻塔哥佛事。皇帝在帝師處受佛戒。繪製帝師八思巴的畫像頒行各省，讓各地塑造佛像供奉。泰定二年（1325年）命令西僧在延華閣做燒香壇佛事。泰定三年（1326年）在五臺山建造殊祥寺，賜予田地三百頃。任命西僧公哥為帝師，賜予玉印。命令帝師在天源延壽寺做佛事。致和元年（1328年）命令帝師在禁中修建佛事。皇帝在興聖殿在帝師處接受無量壽佛戒。命令一千名僧人在鎮國寺舉辦勝會。詔令帝師命令僧人在鹽官州修建佛事，並建造浮屠二百一十六座，用來鎮壓海溢（元史）。
文宗
文宗，名諱脫脫帖睦耳，是武宗的次子。即位后改年號為天曆元年（1328年）。革除行宣政院，設立十六處廣教總管府。命令高昌在延春閣做佛事。天曆二年（1329年）命令改建集慶潛邸，建造龍翔集慶寺。建造承天護聖寺（元史）。皇帝聽聞中峰禪師的高尚品行，於是賜予謚號和碑文，謚號為智。
【English Translation】 English version: Qingshou Monastery, Sheng'an Monastery, Puqing Monastery. Jinshan Monastery in Yangzi River. Wansheng Youguo Monastery in Mount Wutai. Held a Water and Land Dharma Assembly for seven days and nights. In the third year, an imperial edict was issued for monks and Confucian scholars to write the Golden Script Tripitaka. In this year, Chan Tang Cheng Gong was summoned to the capital to meet with the Emperor in the Mingren Hall. He was ordered to proofread the Sutra, Vinaya, and Abhidhamma Pitakas at Qingta Monastery. He was specially granted a golden kasaya. The Emperor valued the Dao of Zhongfeng of Tianmu, bestowed gifts, made clothes, and sent envoys to his residence to express respect. The Emperor was Emperor Gegeen (Yuanshi. Guanglu. Inscription).
Prince of Jin (historically known as Emperor Taiding)
The Prince's name was Yesun Temur, the eldest son of Emperor Xianzong Gamala and the legitimate grandson of Emperor Yuzong. He ascended the throne and changed the era name to Taiding 1st year (1324). The Emperor built Buddhist affairs in the Kungang Hall in Zhongdu, and ordered monks to perform Buddhist affairs in the palace to suppress thunder and lightning, and sculpted the image of Mahakala Buddha in the Huijing Pavilion of Yanchun Pavilion. He built Xifan Buddhist affairs in Anshan Temple. In the sixth month of Taiding 1st year (1324), he built a prayer temple in Shangdu. He built the Black Tooth Barbarian Tagge Buddhist affairs in the Crystal Palace. The Emperor received Buddhist precepts from the Imperial Teacher. He had the image of the Imperial Teacher Phagpa painted and distributed to various provinces, so that they could sculpt Buddha statues for worship. In the second year of Taiding (1325), he ordered Western monks to perform incense altar Buddhist affairs in Yanhua Pavilion. In the third year of Taiding (1326), he built Shuxiang Temple in Mount Wutai and granted 300 qing of land. He appointed the Western monk Gongga as the Imperial Teacher and granted him a jade seal. He ordered the Imperial Teacher to perform Buddhist affairs in Tianyuan Yanshou Temple. In the first year of Zhihe (1328), he ordered the Imperial Teacher to build Buddhist affairs in the Forbidden City. The Emperor received the Amitayus Buddha precepts from the Imperial Teacher in Xingsheng Hall. He ordered a thousand monks to hold a grand assembly in Zhenguo Temple. He ordered the Imperial Teacher to order monks to build Buddhist affairs in Yanguan Prefecture, and built 216 pagodas to suppress the sea surge (Yuanshi).
Emperor Wenzong
Emperor Wenzong, whose name was Toqto'a Temur, was the second son of Emperor Wuzong. He ascended the throne and changed the era name to Tianli 1st year (1328). He abolished the Xing Xuanzheng Yuan and established sixteen Guangjiao General Administration Offices. He ordered Gaochang to perform Buddhist affairs in Yanchun Pavilion. In the second year of Tianli (1329), he ordered the reconstruction of the Jiqing Qian Residence to build Longxiang Jiqing Temple. He built Chengtian Husheng Temple (Yuanshi). The Emperor heard of the noble conduct of Zen Master Zhongfeng, so he bestowed a posthumous title and a stele, with the posthumous title being Zhi.
覺。塔曰法雲。召奎章閣學士虞集至便殿。命撰中峰塔銘(廣錄)。龍翔集慶寺成。妙揀碩德開山。笑隱欣禪師首膺其選。特升三品文階。明年驛召赴闕入見奎章閣。賜坐。咨問法要。對揚稱旨(塔銘)。詔以平江官田一百五十頃賜龍翔寺及崇禧寺。詔諸僧寺田自金宋所有及累朝賜予者悉除其租。其有當輸租者仍免其役。僧還俗者聽復為僧。武宗忌辰命高麗漢僧三百四十人誦經二藏於崇恩福元寺。至順元年帝及皇后燕王受佛戒。以西僧旭你迭八答剌班的為三藏國師。賜金印。帝幸上都。命西僧作佛事于乘輿。命西僧於五臺山及霧靈山作佛事各一月。為皇太子祈福。遣使召趙世延于集慶。以泥金畏兀寺書無量壽佛經千部。詔以泥金書佛經一藏。命西僧于萬歲山閔忠閣作佛事(元史)。
順帝
順帝。諱妥歡貼睦爾。明宗長子。即位改元統元年。二年正月罷廣教總管府。復立行宣政院。是年大普慶寺住持善達密的理表奏。以先師明本廣錄入藏。帝可其奏。加普應國師(廣錄)。至元三年徴西域僧迦剌麻至京。號灌頂國師。賜玉印。至正元年十一月命永明寺寫金字藏經一藏。免天下稅糧。三年十二月詔寫金字藏經。六年十二月詔復立護國仁王寺。七年二月興聖宮作佛事。賜鈔二千錠。二十八年國除。
大
【現代漢語翻譯】 現代漢語譯本 『覺』。塔被稱為『法雲』。召奎章閣學士虞集到便殿，命其撰寫中峰塔銘（見《廣錄》）。龍翔集慶寺建成后，精心挑選有德之士擔任開山住持，笑隱欣禪師首當其選，特升爲三品文階。第二年，朝廷派驛站召其赴京入見奎章閣，賜座，諮詢佛法要義，其對答深得皇帝讚賞（見《塔銘》）。皇帝下詔將平江官田一百五十頃賜予龍翔寺及崇禧寺。詔令各僧寺的田地，凡是金朝（1115年-1234年）、宋朝（960年-1279年）時期所有，以及歷朝皇帝賞賜的，全部免除租稅。對於那些應當繳納租稅的，仍然免除其徭役。僧人還俗后，允許恢復僧人身份。武宗忌日，命令高麗和漢族僧人三百四十人在崇恩福元寺誦讀佛經二藏。至順元年（1330年），皇帝及皇后、燕王受佛戒，以西僧旭你迭八答剌班的為三藏國師，賜予金印。皇帝駕幸上都，命令西僧在乘輿旁做法事，命令西僧在五臺山及霧靈山做法事各一個月，為皇太子祈福。派遣使者在集慶召趙世延，用泥金畏兀兒字書寫《無量壽佛經》千部。下詔用泥金書寫佛經一藏，命令西僧在萬歲山閔忠閣做法事（見《元史》）。
順帝
順帝，名妥歡貼睦爾，是明宗的長子。即位后改年號為統元元年（1333年）。統元二年（1334年）正月，罷免廣教總管府，恢復設立行宣政院。這年，大普慶寺住持善達密的理上表奏請，將先師明本的《廣錄》收入藏經，皇帝批準了他的奏請，加封為普應國師（見《廣錄》）。至元三年（1337年），徵召西域僧人迦剌麻到京城，號為灌頂國師，賜予玉印。至正元年（1341年）十一月，命令永明寺書寫金字藏經一藏，免除天下稅糧。至正三年（1343年）十二月，下詔書寫金字藏經。至正六年（1346年）十二月，下詔恢復設立護國仁王寺。至正七年（1347年）二月，在興聖宮做法事，賞賜鈔二千錠。至正二十八年（1368年），元朝滅亡。
大
【English Translation】 English version 『Jue』 (Enlightenment). The stupa is called 『Fayun』 (Dharma Cloud). The scholar Yu Ji of Kuizhang Pavilion was summoned to the side hall and ordered to write the inscription for the Zhongfeng Pagoda (Guang Lu). After the completion of Longxiang Jiqing Temple, virtuous monks were carefully selected to serve as the founding abbot. Zen Master Xiaoyin Xin was the first to be selected and was specially promoted to the third rank of literary official. The following year, the court sent a courier to summon him to the capital to meet in Kuizhang Pavilion, where he was granted a seat and consulted on the essentials of Buddhism. His answers were highly appreciated by the emperor (Ta Ming). The emperor issued an edict granting one hundred and fifty qing of official fields in Pingjiang to Longxiang Temple and Chongxi Temple. It was decreed that the fields of all monasteries, those owned during the Jin (1115-1234) and Song (960-1279) dynasties, as well as those bestowed by previous emperors, should be exempt from rent. Those who were supposed to pay rent were still exempt from corvée labor. Monks who returned to secular life were allowed to become monks again. On the anniversary of Emperor Wuzong's death, three hundred and forty Korean and Han monks were ordered to recite two collections of Buddhist scriptures at Chong'en Fuyuan Temple. In the first year of Zhishun (1330), the emperor, empress, and Prince of Yan received Buddhist precepts. The Western monk Xu Ni Die Ba Da La Ban Di was appointed as the Tripitaka National Teacher and granted a golden seal. The emperor visited Shangdu and ordered Western monks to perform Buddhist rituals beside the imperial carriage. He also ordered Western monks to perform Buddhist rituals at Mount Wutai and Mount Wuling for one month each to pray for the Crown Prince's blessings. Envoys were sent to summon Zhao Shiyan to Jiqing to write one thousand copies of the Amitayus Sutra in gold on Uyghur paper. An edict was issued to write a collection of Buddhist scriptures in gold, and Western monks were ordered to perform Buddhist rituals at the Minzhong Pavilion on Longevity Hill (Yuan Shi).
Emperor Shun
Emperor Shun, named Tuohuan Temuer, was the eldest son of Emperor Mingzong. He changed the reign title to Tongyuan in the first year of his reign (1333). In the first month of the second year of Tongyuan (1334), the General Administration Office of Guangjiao was abolished, and the Branch Secretariat was re-established. In that year, the abbot of Dapuqing Temple, Shandami Deli, submitted a memorial requesting that the Guang Lu of his late teacher Mingben be included in the Tripitaka. The emperor approved his request and conferred upon him the title of Universal Response National Teacher (Guang Lu). In the third year of Zhiyuan (1337), the Western Region monk Jialama was summoned to the capital and named Initiation National Teacher, and was granted a jade seal. In the eleventh month of the first year of Zhizheng (1341), Yongming Temple was ordered to write a collection of golden-lettered scriptures, and the tax grain of the world was exempted. In the twelfth month of the third year of Zhizheng (1343), an edict was issued to write a collection of golden-lettered scriptures. In the twelfth month of the sixth year of Zhizheng (1346), an edict was issued to re-establish Huguo Renwang Temple. In the second month of the seventh year of Zhizheng (1347), Buddhist rituals were performed at Xingsheng Palace, and two thousand ingots of paper money were bestowed. In the twenty-eighth year of Zhizheng (1368), the Yuan dynasty was overthrown.
Great
明皇帝以其知順天命。退避而去。謚曰順帝(元史)。
沈王
王姓王氏。諱章。號海印居士。高麗王子也。仁宗時為駙馬太尉。聞天目中峰之道。嘗使人從師問法要意。以為未足。請于仁宗親往見之。於是萬里函香登山拜禮。起謂人曰。吾閱人多矣。未有如師福德最勝者。獲師開示。涕淚感發。王乃構亭巖前曰真際。表得法也(中峰塔銘)。王問法書曰。弟子太尉沈王章頓首百拜和南。天目中峰和尚大禪師座下。章眇德。叨預天姻。爵祿雖榮。常遵佛化。仰靈山之付囑。懷覺樹之潛輝。每對真容。誠切瞻戀。至於修崇勝事。聽演教乘。頗嘗及矣。而禪宗向上一著罔知所趣。伏審吾師。道傳天目名簡帝心。良以江山迢遙尚阻執侍。渴仰醍醐。思沾花雨。極懸懸也。緬想天人葉贊法候勝常。今專遣洪鑰謹赍信香代伸禮敬。久向和尚養高泉石。他方多請住持。曾未垂諾。柰無相法身欲隱彌露。曷若出世度生廣開利益。然聞江南靈蹟聖境久欲遊觀。秋冬間倘得旨南來。首當參扣。愿興悲濟。先此布區區。幸祈法照(廣錄)。
劉秉忠
秉忠。字仲晦。因從釋氏。又名子聰。拜官后始更今名。其先瑞州人也。世仕遼。曾大父仕金為刑州節度使。因家焉。遂為刑州人。父潤為刑州錄事。秉忠生而風骨秀
【現代漢語翻譯】 現代漢語譯本：明皇帝認為他順應天命，退位離去，謚號為順帝（《元史》）。
沈王
沈王姓王，名章，號海印居士，是高麗王子。在高麗仁宗時期擔任駙馬太尉。聽聞天目山中峰禪師的道行，曾派人向中峰禪師請教佛法要義，但認為還不夠深入。於是向仁宗請求親自前往拜見中峰禪師。因此，他不遠萬里帶著信香登山拜見。中峰禪師起身對人說：『我閱人無數，沒有像沈王這樣福德最為殊勝的。』得到中峰禪師的開示，沈王感動得流下眼淚。沈王於是在巖前建造亭子，命名為『真際』，以表明自己已得中峰禪師的佛法（中峰塔銘）。沈王問法的書信中寫道：『弟子太尉沈王章，頓首百拜，和南（梵語，意為歸命）。天目山中峰和尚大禪師座下。章眇小無德，有幸位列王室，爵位俸祿雖然顯榮，但常遵從佛的教化。仰慕靈山（指佛陀說法之地）的付囑，懷念覺樹（指菩提樹）的潛輝。每每面對佛像，都誠心瞻仰思戀。至於修建寺廟等殊勝之事，聽聞演說佛教教義，也頗有經歷。但對於禪宗向上的一著（指禪宗的最高境界），卻不知如何下手。伏聞吾師，道行傳遍天目山，名聲簡達于帝王之心。實在是因為江山遙遠，尚且難以執侍左右，渴望得到醍醐灌頂，思念沾染花雨（指佛法）。極其懸念啊。遙想天人讚頌佛法的殊勝景象。今特派洪鑰謹呈信香，代為表達禮敬。久聞和尚在泉石之間修養高潔，其他地方多次邀請您去主持寺廟，您都未曾應允。奈何無相法身想要隱沒卻更加顯露。不如出世度化眾生，廣開利益。聽說江南的靈蹟聖境您早就想去遊覽觀賞。如果秋冬之間能夠南來，我一定首先參拜請教。愿您興起悲憫之心，先此陳述區區之意，希望得到您的法照（《廣錄》）。』
劉秉忠
劉秉忠，字仲晦，因為信奉佛教，又名子聰，拜官之後才改用現在的名字。他的祖先是瑞州人，世代在遼朝為官。曾祖父在金朝擔任刑州節度使，因此安家在那裡，成爲了刑州人。父親劉潤擔任刑州錄事。劉秉忠生來就風骨秀異。
【English Translation】 English version: The Ming Emperor believed that he complied with the Mandate of Heaven, abdicated and left, and was posthumously named Emperor Shun (History of the Yuan Dynasty).
Prince Shen
Prince Shen's surname was Wang, his given name was Zhang, and his alias was Layman Haiyin. He was a prince of Goryeo. During the reign of King Injong of Goryeo, he served as the駙馬太尉 (royal son-in-law and grand commandant). Having heard of the Dao of Zen Master Zhongfeng of Tianmu Mountain, he once sent people to inquire about the essential meaning of the Dharma, but he felt it was not enough. Therefore, he requested King Injong to allow him to personally visit Zen Master Zhongfeng. Thus, he traveled thousands of miles, carrying incense, to climb the mountain and pay his respects. Zen Master Zhongfeng rose and said to the people, 'I have seen many people, but none are as supremely virtuous as Prince Shen.' Receiving Zen Master Zhongfeng's teachings, Prince Shen was moved to tears. Prince Shen then built a pavilion in front of the rock, naming it 'True Reality,' to signify that he had obtained the Dharma (Inscription on the Pagoda of Zhongfeng). Prince Shen's letter of inquiry stated: 'Disciple, Grand Commandant Prince Shen Zhang, bows his head a hundred times and pays homage (Namo, Sanskrit for 'taking refuge'). Before the seat of the Great Zen Master Zhongfeng of Tianmu Mountain. Zhang is insignificant and without virtue, but is fortunate to be a member of the royal family. Although his rank and emoluments are glorious, he always follows the teachings of the Buddha. He admires the entrustment of Ling Mountain (referring to the place where the Buddha preached), and cherishes the hidden radiance of the Bodhi tree. Whenever he faces the Buddha's image, he sincerely contemplates and yearns. As for building temples and other meritorious deeds, and listening to the exposition of Buddhist doctrines, he has had some experience. But regarding the 'one step upward' of Zen (referring to the highest state of Zen), he does not know where to begin. I humbly hear that my teacher's Dao has spread throughout Tianmu Mountain, and his name is known to the Emperor's heart. It is truly because the mountains and rivers are far away, and it is still difficult to serve by your side. I thirst for the nectar of Dharma and yearn to be sprinkled with the rain of flowers (referring to the Dharma). I am extremely anxious. I imagine the heavenly beings praising the auspicious signs of the Dharma. Now I specially send Hong Yue to respectfully present incense, to express my reverence on my behalf. I have long heard that the Zen Master cultivates purity among the springs and rocks. Other places have repeatedly invited you to preside over temples, but you have never agreed. How can the formless Dharmakaya want to hide but become even more revealed? Why not go forth into the world to liberate sentient beings and widely open benefits? I have heard that you have long wanted to travel and see the sacred sites of Jiangnan. If you can come south in the autumn and winter, I will certainly first pay my respects and seek your teachings. I hope you will arouse compassion and first present my humble intentions, hoping to receive your Dharma illumination (Guang Lu).'
Liu Bingzhong
Liu Bingzhong, courtesy name Zhonghui, was also named Zicong because he believed in Buddhism. He changed his name to the current name after being appointed as an official. His ancestors were from Ruizhou and served as officials in the Liao Dynasty for generations. His great-grandfather served as the Jiedushi (military governor) of Xingzhou in the Jin Dynasty, so he settled there and became a native of Xingzhou. His father, Liu Run, served as the recorder of Xingzhou. Liu Bingzhong was born with outstanding character and appearance.
異。志氣英爽不羈。八歲入學。日誦數百言。年十三為質子于帥府。十七為刑臺節度使府令史。以養其親。居常鬱鬱不樂。一日投筆嘆曰。吾家累世衣冠。乃汩沒于刀筆吏乎。丈夫不遇於世。當隱居以求其志耳。即棄去。隱武安山中久之。天寧寺虛照禪師招致為僧。俾掌書記。復游雲中。留居南堂寺。世祖在潛邸。海云禪師被召過雲中。聞博學多藝。邀與俱行。既入見。應對稱旨。屢承顧問。秉忠於書無所不窺。尤𨗉于易及邵氏經世書。至於天文地理律歷三式六壬遁甲之屬無不精通。論天下事如指諸掌。世祖大愛之。奔父喪。賜金百兩為葬具。服除。覆被召奉旨還和林。上書數千言。秉忠雖居帝左右。猶不改僧服。時人稱為聰書記。世祖至元元年翰林承旨王鶚奏言。秉忠野服散號。深所未安。宜正其衣冠。崇以顯秩。帝覽奏即日拜光祿大夫位太保參預中書省事。以翰林侍讀學士竇默之女妻之。十一年扈從至上都。其地有南屏山。嘗筑精舍以居之。秋八月秉忠無疾端坐而卒。年五十九。十二年贈太傅。封趙國公。謚文貞。成宗贈太師。謚文正。仁宗又進封常山王。初世祖征雲南伐宋。秉忠贊之。以天地好生為德。佛氏以慈悲濟物為心。方便救護。所全活者不可勝計。秉忠自幼好學。至老不衰。雖位極人臣。而齋居蔬食終
【現代漢語翻譯】 現代漢語譯本： 他與衆不同，志向高遠，豪邁不羈。八歲入學，每天能背誦數百字。十三歲時，在帥府做人質。十七歲時，爲了贍養父母，在刑臺節度使府擔任令史。但他常常鬱鬱寡歡。一天，他放下筆嘆息道：『我家世代都是官宦人家，難道要埋沒在刀筆文書之中嗎？大丈夫如果不能在世上有所作為，就應當隱居起來以實現自己的志向！』於是就辭官離去，在武安山中隱居了很久。天寧寺的虛照禪師招他去做僧人，讓他掌管文書。後來他又遊歷到雲中，住在南堂寺。 世祖（忽必烈）還在潛邸時，海云禪師被召到雲中。海云禪師聽說劉秉忠博學多才，就邀請他一同前往。劉秉忠入見世祖后，應對得體，多次得到世祖的詢問。劉秉忠對書籍無所不窺，尤其精通《易經》和邵雍的《經世書》。至於天文、地理、律歷、三式、六壬、遁甲之類的學問，沒有不精通的。他談論天下大事，就像指著自己的手掌一樣清楚。世祖非常喜愛他。 劉秉忠為父親奔喪，世祖賜給他黃金一百兩作為安葬的費用。服喪期滿后，他又被召回和林，並上書數千言。劉秉忠雖然身居皇帝左右，但仍然不改變僧人的裝束，當時的人稱他為『聰書記』。 世祖至元元年（1264年），翰林承旨王鶚上奏說，劉秉忠穿著僧人的服裝，沒有正式的官職，實在讓人感到不安，應該給他換上官服，授予顯赫的官位。皇帝看了奏章后，當天就授予劉秉忠光祿大夫、位太保、參預中書省事等官職，並將翰林侍讀學士竇默的女兒嫁給他。 至元十一年（1274年），劉秉忠跟隨皇帝到達上都。那裡有一座南屏山，他曾經在那裡建造精舍居住。秋八月，劉秉忠無疾而終，享年五十九歲。至元十二年（1275年），朝廷追贈他太傅，封為趙國公，謚號文貞。成宗（元成宗）時，追贈他太師，謚號文正。仁宗（元仁宗）時，又進封他為常山王。 當初，世祖征討雲南、攻打南宋時，劉秉忠都贊助了他的行動，認為天地以愛護生命為美德，佛家以慈悲救濟萬物為心，應該用方便之法救護百姓，因此得以保全性命的人不計其數。劉秉忠自幼好學，到老也不衰退。雖然官位極高，但仍然住在齋房裡吃素。
【English Translation】 English version: He was different, with lofty aspirations and uninhibited spirit. He entered school at the age of eight, reciting hundreds of words a day. At the age of thirteen, he was a hostage in the commander's mansion. At seventeen, he served as a clerk in the Xingtai Jiedushi (military governor) office to support his parents. However, he was often depressed. One day, he put down his pen and sighed, 'My family has been officials for generations, how can I be buried in clerical work? If a man cannot succeed in the world, he should live in seclusion to pursue his ambitions!' So he resigned and lived in seclusion in Mount Wuan for a long time. Zen Master Xuzhao of Tianning Temple recruited him to be a monk and put him in charge of the records. Later, he traveled to Yunzhong and lived in Nantang Temple. When Emperor Shizu (Kublai Khan) was still in his potential residence, Zen Master Haiyun was summoned to Yunzhong. Zen Master Haiyun heard that Liu Bingzhong was learned and talented, so he invited him to go with him. After Liu Bingzhong met Emperor Shizu, his responses were appropriate, and he was repeatedly consulted by Emperor Shizu. Liu Bingzhong scrutinized all books, especially proficient in the 'I Ching' and Shao Yong's 'Book of Governing the World'. As for astronomy, geography, calendar, the three styles, Six Ren, and Dunjia, he was proficient in everything. He talked about world affairs as clearly as pointing to his own palm. Emperor Shizu loved him very much. When Liu Bingzhong went to mourn his father, Emperor Shizu gave him one hundred taels of gold as funeral expenses. After the mourning period, he was recalled to Helin and submitted thousands of words in writing. Although Liu Bingzhong was by the emperor's side, he still did not change his monk's attire. People at that time called him 'Clever Secretary'. In the first year of Zhiyuan (1264) of Emperor Shizu, Wang E, the Hanlin Academician, memorialized that Liu Bingzhong's wearing monk's clothes and having no official title was unsettling, and that he should be given official attire and a prominent position. After the emperor read the memorial, he immediately appointed Liu Bingzhong as Guanglu Dafu (Senior Officer of the Court), Wei Taibao (Grand Protector), and Can Yu Zhongshu Sheng Shi (Participating in the Affairs of the Central Secretariat), and married him to the daughter of Dou Mo, a Hanlin Academician. In the eleventh year of Zhiyuan (1274), Liu Bingzhong followed the emperor to Shangdu. There was a Nanping Mountain there, where he had built a hermitage to live in. In the eighth month of autumn, Liu Bingzhong died without illness, sitting upright, at the age of fifty-nine. In the twelfth year of Zhiyuan (1275), the court posthumously awarded him the title of Grand Tutor, Duke of Zhao, and the posthumous title of Wenzhen. During the reign of Emperor Chengzong (Emperor Chengzong of Yuan), he was posthumously awarded the title of Grand Preceptor and the posthumous title of Wenzheng. During the reign of Emperor Renzong (Emperor Renzong of Yuan), he was further enfeoffed as the Prince of Changshan. Initially, when Emperor Shizu conquered Yunnan and attacked the Southern Song Dynasty, Liu Bingzhong supported his actions, believing that Heaven and Earth valued life as a virtue, and that Buddhism valued compassion and saving all beings, and that convenient methods should be used to protect the people, so countless people were saved. Liu Bingzhong loved learning from a young age and never declined in his old age. Although he held a high position, he still lived in a vegetarian diet in a simple room.
日淡然。不異平昔。自號藏春散人。以吟詠自適。其詩蕭散閑澹。類其為人。有文集十卷。無子。以弟秉恕之子蘭章為后(元史)。
王磐
磐。字文炳。廣平永年人也。世業農。進資德大夫。致仕閑居不妄言笑。年九十卒。追封洺國公。謚文忠。世祖至元十八年十月二十日焚燬道藏偽經。來磐等撰碑文。略曰。昔在憲宗朝。道家者流出一書曰老君化胡成佛經。及八十一化圖。鏤板傳佈。其言鄙陋誕妄。意在輕蔑釋門而自重其教。罽賓大師蘭麻總統．少林長老福𥙿奏聞。時世祖居潛邸。憲宗有旨。令僧道二家同詣上所辨析。二家自約。道勝則僧冠首而為道。僧勝則道削髮而為僧。僧問道曰。汝書化胡成佛。且佛是何義。道對曰。佛者覺也。覺天覺地覺陰覺陽覺仁覺義之謂也。僧曰。是殆不然。所謂覺者。自覺覺他覺行圓滿。三覺圓明故號佛陀。豈特覺天地陰陽仁義而已耶。上謂近侍曰。吾亦先知仁義是孔子之語。謂佛為覺仁義。其說非也。道士又持史記諸書以進而欲取勝。帝師板的達癹合師八問曰。史記有化胡之說否。道曰無。又問老子所傳何經。曰道德經。曰道德經中有化胡事否。曰無。曰。史記中既無。道德經中又無。其為偽妄明矣。尚書姚樞曰。道者負矣。上命如約行罰。臣磐等聞老氏之為道也。
【現代漢語翻譯】 現代漢語譯本： 他（日淡然）的心境淡泊寧靜，與往常沒有什麼不同。自號為『藏春散人』，以吟詩作賦來使自己感到快樂。他的詩歌風格蕭灑疏放，閒適恬淡，就像他這個人一樣。著有文集十卷。沒有兒子，便以弟弟秉恕的兒子蘭章作為後嗣。（《元史》記載）
王磐
王磐，字文炳，是廣平永年人。世代以務農為業。官至資德大夫。辭官后閑居在家，不隨便說話嬉笑。九十歲去世。被追封為洺國公，謚號文忠。元世祖至元十八年（1281年）十月二十日，焚燬道藏中的偽經。王磐等人撰寫碑文，大意是：從前在憲宗朝，道教中人出現一本書，叫做《老君化胡成佛經》，以及八十一化圖。雕版印刷傳播。書中的言論鄙俗淺陋，荒誕不經，意在輕視佛教而抬高自己的教派。罽賓大師蘭麻總統（罽賓：古代西域國名，大師：對精通佛法者的尊稱，蘭麻總統：人名）和少林長老福裕（少林：指少林寺，福裕：人名）上奏稟告。當時世祖還在潛邸（潛邸：指皇帝登基前的住所）。憲宗皇帝下旨，命令僧道兩家一同到皇上面前辯論分析。兩家約定，如果道教勝了，那麼僧人就要戴上道士的帽子而成為道士；如果佛教勝了，那麼道士就要削髮爲僧。僧人問（道士）道：『你的書上說化胡成佛，那麼佛是什麼意思？』道士回答說：『佛的意思是覺悟。覺悟天、覺悟地、覺悟陰、覺悟陽、覺悟仁、覺悟義，就叫做覺。』僧人說：『恐怕不是這樣。所謂的覺悟，是自覺、覺他、覺行圓滿。三覺圓明，所以才叫做佛陀。難道僅僅是覺悟天地陰陽仁義而已嗎？』皇上對身邊的侍從說：『我也早就知道仁義是孔子的話。說佛是覺悟仁義，這種說法是不對的。』道士又拿著《史記》等書籍進獻，想要以此取勝。帝師八思巴（帝師：元朝對藏傳佛教領袖的尊稱，八思巴：人名）連續問了八個問題，問道：『《史記》中有老子化胡的說法嗎？』道士回答說：『沒有。』又問：『老子所傳的是什麼經？』回答說：『《道德經》。』又問：『《道德經》中有老子化胡的事情嗎？』回答說：『沒有。』（八思巴）說：『《史記》中既然沒有， 《道德經》中又沒有，那麼這本書是虛假荒謬的就很明顯了。』尚書姚樞（尚書：官名，姚樞：人名）說：『道教輸了。』皇上命令按照約定進行處罰。我們王磐等人聽說老子的道，是……
【English Translation】 English version: His (Ri Danran's) state of mind was calm and peaceful, no different from usual. He called himself 'Cangchun Sanren' and found pleasure in composing poems. His poetry style was unrestrained and leisurely, just like his personality. He had a collection of ten volumes of literary works. He had no son, so he adopted his younger brother Bingshu's son, Lanzhang, as his heir. (Recorded in the 'History of Yuan').
Wang Pan
Wang Pan, courtesy name Wenbing, was a native of Yongnian in Guangping. His family had been farmers for generations. He rose to the position of Zide Daifu (資德大夫). After retiring from office, he lived in leisure at home, not casually speaking or laughing. He died at the age of ninety. He was posthumously enfeoffed as Duke of Ming and given the posthumous title Wenzhong. On the twentieth day of the tenth month of the eighteenth year of the Zhiyuan era of Emperor Shizu (Kublai Khan) of the Yuan Dynasty (1281 AD), the false scriptures in the Daoist canon were burned. Wang Pan and others wrote an inscription, the gist of which was: Formerly, during the reign of Emperor Xianzong (Möngke Khan), a book appeared among the Daoists called 'Laojun Transforming the Barbarians into Buddhas Sutra', as well as eighty-one transformation diagrams. It was printed and disseminated. The statements in the book were vulgar and shallow, absurd and preposterous, intending to belittle Buddhism and elevate their own sect. The Kashmir master Lan Ma Zongtong (Kashmir: ancient Western Regions country, Master: title for those proficient in Buddhism, Lan Ma Zongtong: personal name) and Shaolin Abbot Fuyu (Shaolin: refers to Shaolin Temple, Fuyu: personal name) reported this to the emperor. At that time, Emperor Shizu was still in his pre-imperial residence (pre-imperial residence: refers to the residence before the emperor ascended the throne). Emperor Xianzong issued an edict ordering the monks and Daoists to debate and analyze together before the emperor. The two sides agreed that if Daoism won, the monks would wear Daoist hats and become Daoists; if Buddhism won, the Daoists would shave their heads and become monks. The monk asked (the Daoist): 'Your book says that Laozi transformed the barbarians into Buddhas, so what does Buddha mean?' The Daoist replied: 'The meaning of Buddha is enlightenment. To be enlightened about heaven, to be enlightened about earth, to be enlightened about yin, to be enlightened about yang, to be enlightened about benevolence, to be enlightened about righteousness, that is called enlightenment.' The monk said: 'I'm afraid that's not the case. The so-called enlightenment is self-enlightenment, the enlightenment of others, and the perfection of enlightened conduct. The three enlightenments are perfectly clear, so it is called Buddha. Is it merely enlightenment about heaven, earth, yin, yang, benevolence, and righteousness?' The emperor said to his attendants: 'I have long known that benevolence and righteousness are the words of Confucius. To say that Buddha is the enlightenment of benevolence and righteousness is incorrect.' The Daoist then presented the 'Historical Records' and other books, wanting to win with them. The Imperial Preceptor Phagpa (Imperial Preceptor: Yuan Dynasty's title for the leader of Tibetan Buddhism, Phagpa: personal name) asked eight questions in a row, asking: 'Does the 'Historical Records' have the saying of Laozi transforming the barbarians?' The Daoist replied: 'No.' He then asked: 'What scripture did Laozi transmit?' He replied: ''Tao Te Ching'.' He then asked: 'Does the ''Tao Te Ching'' have the matter of Laozi transforming the barbarians?' He replied: 'No.' (Phagpa) said: 'Since it is not in the ''Historical Records'' and it is not in the ''Tao Te Ching'', then it is clear that this book is false and absurd.' The Minister Yao Shu (Minister: official title, Yao Shu: personal name) said: 'Daoism has lost.' The emperor ordered the punishment to be carried out according to the agreement. We, Wang Pan and others, have heard that Laozi's Dao is...
以清凈為宗。無為為本。謙沖以處己。損抑以下人。非有貪慾好勝之事。厥後支分派列。徒屬䆮盛。襲訛成偽。夸誕百出。清凈一變而為污穢。無為一變而無所不為。且夫釋氏之教宏闊勝大。非他教所擬倫。歷千百世聖帝明王莫不尊崇。東冒扶桑。西極昧谷。冰天桂海山河大地昆蟲草木胎卵濕化有情無情百千萬類皆依佛蔭。生息動止於天地之間。故天上天下惟佛為尊。超出乎有生之表。歸極乎無礙之真。智周三界。神妙諸方。澤及大千。功用不宰。其大有如此者。慈航所至無溺不援。法雨所沾有生皆潤。臣磐等敬為之書。俾學老氏者有所警焉(通載)。
程文海
文海。字鉅夫。避武宗諱。以字行。自號雪樓。特授光祿大夫。贈大司徒柱國。追封楚國公。謚文憲。仁宗建旃檀像殿。鉅夫撰記。略曰。道非有像。作易者必擬諸形容。法本皆空。度世者暫資於色相。謂如指空為鏡。不若以鏡而喻空。即樹占風。將使識風而忘樹。是以雙林付囑舍利以凡聖而遍分。千輻經行足跡亙古今而常在。非眩神通於幻境。實開方便於迷津。所謂由自以會心。即心而即佛者也。栴檀瑞像者。佛之真像也。其猶萬影沉江如如不異。孤光透隙一一皆圓。夫豈擇地而容。蓋以隨緣而應。望梅林而止渴。靡不同瞻。泛竹葉以言歸。誰
【現代漢語翻譯】 現代漢語譯本：以清凈為宗旨，以無為為根本，以謙虛退讓的態度對待自己，以謙遜的態度對待他人。沒有貪婪和好勝的事情。後來分支派別林立，門徒眾多，沿襲錯誤成為虛偽，誇張荒誕的事情層出不窮。清凈完全變成了污穢，無為完全變成了無所不為。而且釋迦牟尼（釋氏）的教義宏大深遠，不是其他教派可以比擬的。經歷了千百世，聖明的帝王沒有不尊崇的。東方到達扶桑，西方到達遙遠的昧谷，冰天雪地、桂樹遍佈的海洋、山河大地、昆蟲草木、胎生卵生濕生化生，有情無情的千百萬類眾生都依靠佛的庇護，在天地之間生存活動。所以天上天下只有佛最為尊貴，超出了有生命的表象，迴歸到沒有阻礙的真理。智慧遍及三界，神妙遍及各方，恩澤遍及大千世界，功用無所不在。他的偉大就是這樣。慈悲的航船到達的地方，沒有溺水的人不被援救；佛法的甘霖所沾之處，有生命的都得到滋潤。我程磐等人恭敬地寫下這些，希望學習老子（老氏）的人有所警醒。（通載）
程文海
文海，字鉅夫，爲了避諱武宗（唐武宗）的名諱，用字來稱呼，自號雪樓。被特別授予光祿大夫，贈予大司徒柱國，追封為楚國公，謚號文憲。仁宗（宋仁宗）建造旃檀像殿，鉅夫撰寫了記文，大略是說：『道本來沒有形象，作《易經》的人必定要比擬各種形容。佛法本來都是空，度化世人的人暫時藉助色相。就像用手指指著天空說是鏡子，不如用鏡子來比喻天空。就像通過觀察樹木來判斷風向，是爲了讓人認識風而忘記樹木。因此，佛在雙林付囑舍利，以凡人和聖人的身份普遍分給眾人；佛的千輻輪足跡，橫亙古今而常在。這不是爲了在虛幻的境界中炫耀神通，而是爲了在迷途的津渡上開啟方便之門。』這就是所謂的『通過自身來領會心意，即心就是佛』。栴檀瑞像，是佛的真像。就像萬千影子沉入江中，如如不動，沒有差異；一道孤光穿透縫隙，每一個都圓滿。難道是選擇地方來顯現嗎？這是隨著因緣而應現。望見梅林就能止渴，沒有誰不共同仰望；泛起竹葉就能表達歸鄉之情，誰
【English Translation】 English version: Taking purity as its principle, non-action (Wuwei) as its foundation, humility and modesty in dealing with oneself, and deference in treating others. There were no matters of greed or competitiveness. Later, branches and factions arose, and the number of followers flourished. They inherited errors and turned them into falsehoods, and exaggerations and absurdities emerged in abundance. Purity completely transformed into filth, and non-action (Wuwei) completely transformed into doing everything. Moreover, the teachings of Shakyamuni (Shishi) are vast and profound, unmatched by other religions. Throughout thousands of generations, wise emperors and enlightened kings have all revered them. To the east, it reaches Fusang; to the west, it reaches the distant Maigu. The icy skies, the oceans filled with cinnamon trees, the mountains and rivers, the earth, insects, plants, viviparous, oviparous, moisture-born, and metamorphic beings, sentient and insentient, hundreds of millions of beings all rely on the Buddha's protection, living and moving between heaven and earth. Therefore, in heaven and earth, only the Buddha is the most revered, surpassing the realm of existence, returning to the truth of unobstructedness. Wisdom pervades the three realms, and its divine mysteries extend to all directions. Its grace reaches the great thousand worlds, and its function is uncaused. Its greatness is such. Wherever the ship of compassion reaches, no one drowning is not rescued; wherever the rain of Dharma falls, all living beings are nourished. I, Cheng Pan, and others respectfully write this down, hoping that those who study Laozi (Laoshi) will be alerted. (From Tongzai)
Cheng Wenhai
Wenhai, with the courtesy name Jufu, used his courtesy name to avoid the taboo of Emperor Wuzong (Tang Wuzong). He styled himself Xuelou (Snow Pavilion). He was specially granted the title of Guanglu Dafu (Grand Master of Splendid Happiness), posthumously awarded the title of Grand Minister of Instruction Pillar of the State, and posthumously enfeoffed as Duke of Chu, with the posthumous title Wenxian (Cultured and Wise). When Emperor Renzong (Song Renzong) built the Sandalwood Image Hall, Jufu wrote a record, which roughly said: 'The Dao originally has no form, but those who wrote the Book of Changes must have used various descriptions to represent it. The Dharma is originally empty, but those who save the world temporarily rely on appearances. It is like pointing to the sky and calling it a mirror, but it is better to use a mirror to illustrate the sky. It is like observing trees to determine the direction of the wind, which is to make people recognize the wind and forget the trees.' Therefore, the Buddha entrusted the relics in the Shuanglin Grove, universally distributing them to ordinary people and saints; the Buddha's footprints with a thousand-spoke wheel span the past and present and are always present. This is not to show off supernatural powers in an illusory realm, but to open the door of convenience on the confusing ferry. This is what is called 'understanding the mind through oneself, that is, the mind is the Buddha.' The Sandalwood Auspicious Image is the true image of the Buddha. It is like ten thousand shadows sinking into the river, unmoving and without difference; a single ray of light penetrates the gap, and each one is complete. Is it choosing a place to appear? It is responding according to conditions. Seeing the plum forest can quench thirst, and no one does not look up to it together; floating bamboo leaves can express the feeling of returning home, who
堪共載。惟我聖天子道躋先聖。慈等覺皇。祝長樂之春秋恒游佛地。企如來之歲月坐閱人天。爰命集賢大學士李衎及教禪耆德敘其本末。乃云。釋迦如來。凈飯王太子。生於甲寅四月八日。為成周昭王二十六年。既生七日。佛母摩耶夫人往生忉利。太子出家進道。穆王三年癸未道成。八年辛卯思報母恩。遂升忉利天為母說法。優闐國王自以久失瞻仰。欲見無從。乃刻栴檀為像。目犍連慮有缺漏謬。躬以神力攝三十二匠升忉利天。諦觀相好。三返乃得其真。既成。國王臣民奉之猶真佛焉。及佛自忉利天覆至人間。王率臣庶同往迎佛。像騰步空中向佛稽首。佛為摩頂授記曰。我滅千年之後。汝從震旦廣利人天。由是瑞像在西土一千二百八十五年。龜茲六十八年。涼州十四年。長安十七年。江南一百七十三年。淮南三百十七年。復至江南二十一年。汴梁一百七十六年。北至燕京居今聖安寺十二年。北至上京大儲寺二十年。南還燕宮內殿五十四年。大元丁丑歲三月燕宮火。尚書石抹公迎還聖安寺。居今五十九年。當世祖至元十二年。遣大臣孛羅等四眾備法駕仗衛音伎奏迎萬壽山仁智殿。建大聖萬安寺二十六年。自仁智殿奉迎于寺之後殿。世祖躬臨大作佛事。計自優闐王造像之歲至今延祐三年。凡二千三百有七年矣(云云)。古
【現代漢語翻譯】 現代漢語譯本 可以共同記載。我朝聖明天子，其道義已達到先聖的境界，慈悲之心等同於覺悟的佛皇。祝願他長壽快樂，如春日般永恒，常游于佛國凈土；期望他如如來佛祖一般，歲月悠長，安坐而遍覽人天。於是，命集賢大學士李衎以及精通禪學的耆德，敘述此事之本末。他們說，釋迦如來（Sakya Tathagata），是凈飯王（Suddhodana）的太子，生於甲寅年四月八日，即成周昭王二十六年（公元前1027年）。出生七日後，佛母摩耶夫人（Maya）往生忉利天（Trayastrimsa Heaven）。太子出家修行，穆王三年癸未年（公元前963年）得道成佛。穆王八年辛卯年（公元前958年），為報答母親的恩情，便升至忉利天為母親說法。優填王（Udayana）因為長久未能瞻仰佛陀，心中渴望見到佛陀卻無從實現，於是用栴檀木雕刻佛像。目犍連（Maudgalyayana）擔心雕刻有所缺漏謬誤，親自以神通之力，將三十二位工匠攝至忉利天，仔細觀察佛陀的相好，往返三次才得以雕刻出真實的佛像。佛像雕成后，國王和臣民敬奉佛像如同真佛一般。等到佛陀從忉利天返回人間，優填王率領臣民一同前去迎接佛陀，佛像騰空而起，向佛陀稽首。佛陀為佛像摩頂授記說：『我滅度千年之後，你將從震旦（China）廣為利益人天。』因此，這尊瑞像在西土（India）一千二百八十五年，龜茲（Kucha）六十八年，涼州十四年，長安十七年，江南一百七十三年，淮南三百一十七年，再次回到江南二十一年，汴梁（Kaifeng）一百七十六年，北至燕京（Beijing），現存於聖安寺十二年，北至上京大儲寺二十年，南還燕宮內殿五十四年。大元丁丑年（公元1277年）三月，燕宮發生火災，尚書石抹公（Shimog）將佛像迎回聖安寺，至今已五十九年。當世祖至元十二年（公元1275年），派遣大臣孛羅（Boluo）等四眾，備辦莊嚴的法駕儀仗和音樂，迎請佛像至萬壽山仁智殿。建造大聖萬安寺二十六年。從仁智殿將佛像迎請至寺廟的後殿。世祖親自駕臨，大作佛事。計算從優填王造像之年至今延祐三年（公元1316年），總共二千三百零七年了（等等）。古
【English Translation】 English version Worthy to be recorded together. Our sagacious and divine Son of Heaven has attained the level of the former sages in his virtue, and his compassion is equal to that of the enlightened Buddha. We wish him longevity and happiness, like an eternal spring, and that he may always roam in the pure land of the Buddha; we hope that, like the Tathagata, his years will be long, and he will sit and observe the realms of humans and gods. Therefore, I ordered the Grand Scholar of Jixian Academy, Li Kan, and the venerable monks skilled in Chan Buddhism to narrate the beginning and end of this matter. They said, Sakya Tathagata (釋迦如來), the crown prince of King Suddhodana (凈飯王), was born on the eighth day of the fourth month of the Jia Yin year, which was the twenty-sixth year of King Zhao of the Zhou Dynasty (1027 BC). Seven days after his birth, his mother, Queen Maya (摩耶夫人), ascended to the Trayastrimsa Heaven (忉利). The crown prince renounced his family and advanced in his practice, attaining enlightenment in the Gui Wei year, the third year of King Mu (963 BC). In the Xin Mao year, the eighth year of King Mu (958 BC), to repay his mother's kindness, he ascended to the Trayastrimsa Heaven to preach the Dharma to her. King Udayana (優填王), feeling that he had lost the opportunity to behold the Buddha for a long time and desiring to see him but having no way to do so, carved an image of the Buddha out of sandalwood. Maudgalyayana (目犍連), fearing that there might be omissions or errors in the carving, personally used his supernatural power to take thirty-two artisans to the Trayastrimsa Heaven to carefully observe the Buddha's features, returning three times to obtain the true likeness. Once the image was completed, the king and his subjects revered it as if it were the real Buddha. When the Buddha returned to the human world from the Trayastrimsa Heaven, King Udayana led his subjects to welcome him. The image rose into the air and bowed to the Buddha. The Buddha touched the top of the image's head and prophesied, 'A thousand years after my Nirvana, you will greatly benefit humans and gods from China (震旦).' Therefore, this auspicious image remained in the Western Lands (India) for one thousand two hundred and eighty-five years, in Kucha (龜茲) for sixty-eight years, in Liangzhou for fourteen years, in Chang'an for seventeen years, in Jiangnan for one hundred and seventy-three years, in Huainan for three hundred and seventeen years, again in Jiangnan for twenty-one years, in Bianliang (Kaifeng) for one hundred and seventy-six years, north to Yanjing (Beijing), currently residing in the Sheng'an Temple for twelve years, north to the Dachu Temple in Shangjing for twenty years, and returning south to the inner palace of the Yan Palace for fifty-four years. In the Ding Chou year of the Great Yuan Dynasty (1277 AD), a fire broke out in the Yan Palace in the third month, and the Minister Shimog (石抹公) welcomed the image back to the Sheng'an Temple, where it has remained for fifty-nine years. In the twelfth year of the reign of Emperor Shizu (Kublai Khan), Zhiyuan (1275 AD), he sent the minister Boluo (孛羅) and others, with a solemn Dharma procession and music, to welcome the image to the Ren Zhi Hall on Longevity Hill. The Dasheng Wanan Temple was built for twenty-six years. The image was welcomed from the Ren Zhi Hall to the rear hall of the temple. Emperor Shizu personally attended and performed great Buddhist ceremonies. Counting from the year King Udayana made the image to the third year of the Yanyou era (1316 AD), it has been a total of two thousand three hundred and seven years (etc.). Ancient
之聖人教民追遠報本之道。而於祭祀之禮。廟則木為之主。祭則孫為之尸。后也乃有像設焉。而不知其所由始。由斯觀之。其原於西域之俗也歟。夫佛為世出世間之尊。又何俟于贊述。然欲知佛之為佛。固不在於色相。而況于其似色相者乎。然茍不自其似而求之。又將無所措其歸向之心。是故法身無相必假相以表真。至道絕言亦因言而階妙。若於粗者猶拳拳而不忘。則其進也殆庶幾乎。夫以金石之捍堅猶未能必可久。今以一木之為而綿歷若此。然而佛之自衛固甚周。而人之保之也抑豈一手足之功哉。嗟夫溯延二千年有奇。至於陛下然後發德音。紀洪烈。非緩也。熙明之治至是而始隆。雖典祀之外猶必以斯文文之也。然則化之漸被者廣矣。不其盛歟(通載)。
趙孟頫
孟頫。字子昂。吳興人。宋太祖子秦王德芳之後也。至元二十三年行臺侍御史程鉅夫奉詔搜訪遺逸。于江南得孟頫。以之入見。孟頫才氣英邁。神彩煥發。如神仙中人。世祖顧之喜。使坐右丞葉李之上。或言孟頫宋宗室子。不宜使近左右。帝不聽。累官至翰林學士承旨。至治元年六月卒。年六十九。追封魏國公。謚文敏(元史)。孟頫四五歲時聞母丘夫人說臨月夢一僧入𥨊室。覺而生孟頫。故十一二歲便好寫金剛經。后但與僧語便若眷屬。至
【現代漢語翻譯】 現代漢語譯本：這是聖人教導百姓追念祖先、報答根本的道理。至於祭祀的禮儀，宗廟裡用木頭做成神主牌，祭祀時由孫子輩的人來扮演尸（代表祖先）。後來才有了佛像的設定，卻不知道這些習俗是從哪裡開始的。由此看來，這些習俗是不是起源於西域的習俗呢？佛是世間和出世間最尊貴的人，又何必再用言語來讚美他呢？然而，想要了解佛之所以為佛，本來就不在於他的外在形象，更何況是那些模仿外在形象的東西呢？然而，如果不是從這些相似之處去尋求，又將無從安放歸向佛的心。所以，法身無相，必須藉助外在的形象來表達真理；至高的道理無法用語言表達，也要通過語言來進入玄妙的境界。如果對於粗淺的方面還念念不忘，那麼他的進步大概就差不多了吧。用金石來加固，尚且不能保證長久，如今用木頭做成的佛像卻經歷了這麼長的時間。然而，佛的自我守護是非常周全的，而人們對佛像的保護難道僅僅是靠一隻手或一隻腳的功勞嗎？唉，追溯到兩千多年以前，直到陛下您才發出美好的聲音，記載這偉大的功業，這並不是遲緩啊。熙明（未考證，有可能是元朝皇帝的年號，待考證）的治理到這個時候才開始興盛，即使在典祀之外，也一定要用這些文章來加以文飾。那麼，教化的逐漸普及就廣泛了，這難道不是一件盛事嗎？（以上內容通載於文獻）
趙孟頫
孟頫，字子昂，吳興（今浙江湖州）人，是宋太祖趙匡胤之子秦王趙德芳的後代。至元（元世祖忽必烈的年號，1264-1294）二十三年（1286年），行臺侍御史程鉅夫奉皇帝的詔令搜尋隱逸之士，在江南找到了趙孟頫，並將他帶去覲見皇帝。趙孟頫才華橫溢，神采煥發，就像神仙中人一樣。元世祖忽必烈看到他非常高興，讓他坐在右丞葉李的上面。有人說趙孟頫是宋朝的宗室子弟，不應該讓他靠近皇帝左右，皇帝沒有聽從。趙孟頫多次陞官，一直到翰林學士承旨。至治（元英宗碩德八剌的年號，1321-1323）元年（1321年）六月去世，享年六十九歲，被追封為魏國公，謚號文敏（以上出自《元史》）。趙孟頫四五歲的時候，聽到他的母親丘夫人說，臨近生產的時候夢見一個僧人進入了臥室，醒來后就生下了趙孟頫。所以他十一二歲的時候就喜歡抄寫《金剛經》，後來只要和僧人說話，就好像是親眷一樣，直到...
【English Translation】 English version: This is the way of the sages teaching the people to remember their ancestors and repay their roots. As for the rituals of sacrifice, in the ancestral temples, wooden tablets are used as the main objects of worship, and during sacrifices, descendants act as the 'shi' (representative of the ancestor). Later, there were statues, but no one knows where these customs originated. From this perspective, could these customs have originated from the customs of the Western Regions? The Buddha is the most尊貴one in both the mundane and transcendent realms, so why should we wait for praise? However, to understand the Buddha as the Buddha, it is not about his physical appearance, let alone those that resemble his physical appearance. However, if one does not seek from these similarities, there will be nowhere to place the heart of devotion. Therefore, the Dharmakaya (法身) is formless, and must borrow form to express the truth; the ultimate truth is beyond words, and must also use words to enter the realm of subtlety. If one still cherishes the rudimentary aspects, then his progress is almost certain. Even with the solidity of metal and stone, one cannot guarantee permanence, yet a wooden statue has endured for so long. However, the Buddha's self-protection is very thorough, and the protection of the Buddha statue by people is not just the effort of one hand or one foot. Alas, tracing back more than two thousand years, it was not until Your Majesty that you issued a beautiful decree, recording this great achievement. This is not a delay. The reign of Ximing (熙明) (unverified, possibly the reign title of a Yuan Dynasty emperor, to be verified) began to flourish at this time, and even outside of the canonical sacrifices, it is necessary to embellish it with these writings. Then, the gradual spread of enlightenment is widespread, is this not a grand event? (The above content is generally recorded in documents)
Zhao Mengfu
Mengfu (孟頫), courtesy name Zi'ang (子昂), was a native of Wuxing (吳興) (present-day Huzhou, Zhejiang), and a descendant of Zhao Defang (趙德芳), the Prince of Qin (秦王) and son of Emperor Taizu (太祖) of the Song Dynasty (趙匡胤). In the twenty-third year of the Zhiyuan (至元) era (1286 AD) (reign of Kublai Khan), Cheng Jufu (程鉅夫), the supervising censor of the Xingtai (行臺), was ordered to search for reclusive talents and found Zhao Mengfu in Jiangnan (江南), bringing him to meet the emperor. Zhao Mengfu was talented and spirited, with a radiant demeanor, like a celestial being. Kublai Khan was very pleased to see him and had him sit above Ye Li (葉李), the Right Chancellor. Some said that Zhao Mengfu was a member of the Song Dynasty imperial family and should not be allowed near the emperor, but the emperor did not listen. Zhao Mengfu was promoted to various official positions, eventually reaching the position of Academician of the Hanlin Academy. He died in the sixth month of the first year of the Zhizhi (至治) era (1321 AD) (reign of Emperor Yingzong), at the age of sixty-nine. He was posthumously enfeoffed as the Duke of Wei (魏國公) and given the posthumous title Wenmin (文敏) (The above is from the History of Yuan (元史)). When Zhao Mengfu was four or five years old, he heard his mother, Lady Qiu (丘夫人), say that she dreamed of a monk entering her bedroom when she was about to give birth, and after waking up, she gave birth to Zhao Mengfu. Therefore, when he was eleven or twelve years old, he liked to copy the Diamond Sutra (金剛經), and later, whenever he spoke with monks, it was as if they were relatives, until...
於今六十有五矣。日擾擾人事。不能有所悟入。恒以自嘆(公跋華嚴經合部)。孟頫重天目中峰之道。每受師書必焚香望拜。與師書必自稱弟子。公提舉江浙儒學。叩師心要。師為說防情復性之旨。公后入翰林。復遣問金剛般若大意。師答以略義一卷。公每見師所為文輒手書。又𦘕師像以遺同參(廣錄)。中峰有勸修凈業偈一百八首。孟頫作贊曰。凈土偈者。中峰和尚之所作也。偈一百八首。按數珠之一週也。憫眾生之迷途。道佛境之極樂。或驅而納之。或誘而進之。及其至焉一也。弟子趙孟頫欲重宣此義。而說偈言。三千大千世界中。恒河沙數之眾生。一一眾生一一佛。一一惟心一凈土。而諸眾生無始來。因癡有欲增愛濁。根塵纏染不自覺。流轉生死墮惡趣。我師中峰大和尚。慈悲憐憫諸眾生。慇勤為作百八偈。普告恒沙諸有情。如是受病等痛切。若人依師所教誨。一念念彼阿彌陀。一念念已復無念。自然往生安樂國。阿彌陀佛為接引。徑坐金色蓮華臺。池中蓮花如車輪。微風吹香遍法界。頻伽並命及鸚鵡。白鶴孔雀播妙音。黃金界道七寶樹。宴坐受茲勝妙樂。諸惡苦趣咸無有。悉皆吾師之所度。實無眾生師度者。惟眾生心凈土故。是故我今稽首禮。重讚我師之弘願(廣錄並本集)。
袁桷
桷。字伯
【現代漢語翻譯】 現代漢語譯本 如今我已經六十五歲了，每天都被世俗瑣事所擾，不能有所領悟和深入。常常因此而嘆息（趙孟頫在華嚴經合部上的題跋）。趙孟頫非常敬重天目山中峰禪師的道行，每次收到中峰禪師的信，必定焚香遙拜，給中峰禪師寫信時，一定自稱弟子。趙孟頫擔任江浙儒學提舉時，曾向中峰禪師請教修心的要旨。中峰禪師為他講解了防範情慾、恢復本性的道理。趙孟頫後來進入翰林院，又派人詢問《金剛般若經》的大意。中峰禪師回答了一卷略義。趙孟頫每次見到中峰禪師的文章，總是親手抄寫，還畫了中峰禪師的畫像送給一同參禪的朋友（《廣錄》）。中峰禪師有勸修凈業的偈頌一百零八首。趙孟頫作贊說：『凈土偈，是中峰和尚所作。偈頌一百零八首，是按照念珠一週的數量。憐憫眾生的迷途，闡述佛國凈土的極樂。或驅趕而納入，或誘導而進入，最終達到的境界是一樣的。弟子趙孟頫想要重新宣揚這個意義，所以作偈說：三千大千世界中，有恒河沙數那麼多的眾生，每一個眾生都是一尊佛，每一個都是唯心所現的一片凈土。而這些眾生從無始以來，因為愚癡而產生慾望，增加愛戀的污濁，六根和塵境相互纏繞污染而不自覺，在生死輪迴中流轉墮入惡道。我的老師中峰大和尚，慈悲憐憫這些眾生，慇勤地為他們作了一百零八首偈頌，普遍告知恒河沙數那麼多的有情眾生。像這樣感受病痛等痛苦是多麼的痛切啊！如果有人依照老師所教導的去懺悔，一心一意地念誦阿彌陀佛（Amitabha），一心一意地念誦之後又達到無念的境界，自然就能往生到安樂國。阿彌陀佛會來接引，直接坐在金色的蓮花臺上。池塘中的蓮花像車輪一樣大，微風吹拂，香氣遍佈整個法界。頻伽（Kalavinka）鳥、共命鳥（Jivajiva）以及鸚鵡，白鶴、孔雀都在播送美妙的聲音。黃金鋪成的道路，七寶裝飾的樹木，在那裡安坐享受這殊勝美妙的快樂。各種惡劣痛苦的境遇都沒有了，全部都是我的老師所度化的。實際上並沒有眾生是被老師度化的，只是因為眾生的心清凈了，所以才是凈土。因此我現在稽首頂禮，重新讚揚我的老師的弘大誓願（《廣錄》並《本集》）。』 袁桷 袁桷，字伯
【English Translation】 English version Now I am sixty-five years old. I am disturbed by worldly affairs every day and cannot gain any enlightenment or insight. I often sigh about this (Zhao Mengfu's postscript on the combined edition of the Avatamsaka Sutra). Zhao Mengfu greatly respected the Dao of Chan Master Zhongfeng of Tianmu Mountain. Every time he received a letter from the Master, he would burn incense and bow in reverence. When writing to the Master, he would always refer to himself as a disciple. When Zhao Mengfu was appointed as the Director of Education for Jiangzhe, he asked the Master about the essentials of cultivating the mind. The Master explained to him the principles of guarding against emotions and restoring one's original nature. Later, when Zhao Mengfu entered the Hanlin Academy, he sent someone to inquire about the general meaning of the Diamond Prajna Sutra. The Master replied with a volume of brief explanations. Every time Zhao Mengfu saw the Master's writings, he would copy them by hand, and he also painted a portrait of the Master to give to fellow practitioners (Guang Lu). Chan Master Zhongfeng has one hundred and eight verses encouraging the cultivation of Pure Land practices. Zhao Mengfu wrote a eulogy saying: 'The Pure Land verses are written by Venerable Zhongfeng. The one hundred and eight verses correspond to the number of beads in a rosary. They lament the lost path of sentient beings and describe the ultimate bliss of the Buddha's Pure Land. They either drive beings to enter or entice them to advance, but the ultimate state they reach is the same. Your disciple Zhao Mengfu wishes to re-proclaim this meaning, so he composes a verse saying: In the three thousand great thousand worlds, there are sentient beings as numerous as the sands of the Ganges River. Each and every sentient being is a Buddha, and each and every one is a Pure Land manifested by the mind alone. But these sentient beings, from beginningless time, have generated desires due to ignorance, increasing the turbidity of love. The six roots and sense objects entangle and pollute each other without awareness, causing them to transmigrate through birth and death and fall into evil realms. My teacher, the great Chan Master Zhongfeng, with compassion and pity for all sentient beings, diligently composed one hundred and eight verses for them, universally proclaiming to all sentient beings as numerous as the sands of the Ganges River. How acutely they feel the suffering of illness and pain! If someone repents according to the teacher's instructions, single-mindedly reciting Amitabha (Amitabha) Buddha, and after reciting single-mindedly, attains the state of no-thought, they will naturally be reborn in the Land of Bliss. Amitabha Buddha will come to receive them, and they will sit directly on a golden lotus platform. The lotus flowers in the pond are as large as chariot wheels, and a gentle breeze carries fragrance throughout the entire Dharma realm. Kalavinka (Kalavinka) birds, Jivajiva (Jivajiva) birds, and parrots, white cranes, and peacocks are all broadcasting wonderful sounds. Golden paths and trees adorned with seven treasures provide a place to sit and enjoy this supreme and wonderful bliss. All evil and suffering realms are absent, and all are liberated by my teacher. In reality, there are no sentient beings liberated by the teacher, but only because the minds of sentient beings are pure, hence it is a Pure Land. Therefore, I now bow in reverence and praise my teacher's great vows (Guang Lu and Ben Ji).' Yuan Jue Yuan Jue, zi Bo
長。四明人。大德初。閻復．程文海．王構薦為國史院檢閱。累官至翰林侍講學士。謚文清。有清容集行於世。撰禪林清規序。略曰。釋氏之教為三宗。見於動作日用。不敢一有犯越者為律宗。達磨之學則不然。調伏于準繩之外。放形骸。黜邊幅。守禮者莫能與之辯。而其從心不逾矩。卒有合於自然。是則繕性之效。略外以理內於斯。見之矣。淫慾嗔恚皆謂之道。大雄氏託言為喻。將以語夫上智。愚者不察。悉得以自恣。職教者憂之。於是為清規而曲為之防(云云)。華嚴寺碑有云。大雄氏曰。性本至善。遷以隨欲。欲由妄生。性日益昏。故為物為變。至於摩蕩轇轕生死靡分。於是有懺解之說焉。有追崇之說焉。使生得以斷。死得以離。則本性湛空無有垢累。道奚病矣。華嚴說辭以富貴為喻。終之以返真復初。俾世之所景慕。由境以入。因境而悟。入于無相。其于喻也深有旨矣。書噩上人撰慈照師行述。略曰。佛氏之言汪洋浩博。譯潤有工拙。體制則一言。佛者三宗。而習禪學者必以悟入為證。將從其言耶。則質野不足以傳遠。引而刪之。又懼其不與道合。夢堂噩上人示所為慈照師行述。泊焉若玄酒之致其誠。韜兮若絅衣之蒙其飾。逞奇闡幽大小委折。各當其職。合儒者之辭。傳信永遠為無疑也(清容集)。
【現代漢語翻譯】 現代漢語譯本： 張清容，四明（今浙江寧波）人。元朝大德年間（1297-1307年），閻復、程文海、王構推薦他到國史院擔任檢閱。歷任官職直至翰林侍講學士。謚號文清。有《清容集》流傳於世。他撰寫了《禪林清規序》，其中略述：『釋迦牟尼的教義分為三宗。在日常行為中，不敢有絲毫違越者，是為律宗。達摩的學說則不然，在準繩之外調伏心性，放開形骸，不拘小節。拘泥於禮法的人無法與他們辯論，但他們隨心所欲卻不逾越法度，最終符合自然。這就是修養本性的功效，從外在約束到內在調理，就在於此。淫慾嗔恚都被認為是道，大雄（釋迦牟尼佛的尊稱）只是藉此打個比方，是用來告訴那些具有上等智慧的人的。愚笨的人不明白，全都用來放縱自己，負責教導的人對此感到擔憂，於是制定清規來委婉地加以防範（此處省略）。』 《華嚴寺碑》中有這樣的話：『大雄（釋迦牟尼佛的尊稱）說，人性本來至善，因為隨順慾望而改變。慾望由虛妄而生，人性日益昏昧，所以為外物所役使，發生種種變化，以至於互相摩擦衝突，生死輪迴沒有止境。因此有了懺悔解脫的說法，有了追薦超度的說法，使生者得以斷絕煩惱，死者得以脫離苦難，那麼本性清凈空寂，沒有絲毫垢染，道又有什麼妨礙呢？』華嚴宗用富貴來比喻，最終是爲了返璞歸真，使世人所景仰的，從外在境界入手，因外在境界而覺悟，進入無相的境界。這種比喻用意深刻。 他還為噩上人所撰寫的《慈照師行述》作序，其中略述：『佛的言論汪洋浩瀚，翻譯有優劣之分，但其體系則是一致的。佛有三宗，而學習禪宗的人必須以開悟作為驗證。如果要遵循他的言論，那麼質樸粗野不足以傳達深遠的意義，引用並加以刪減，又擔心與道不合。夢堂噩上人所寫的《慈照師行述》，平淡真誠如同玄酒，含蓄內斂如同罩在絅衣里的美玉。展現奇特，闡發幽深，大小委婉曲折，各盡其職。融合儒家的辭藻，傳達真信，永遠沒有疑問。』（《清容集》）。
【English Translation】 English version: Zhang Qingrong, a native of Siming (present-day Ningbo, Zhejiang). In the Dade era (1297-1307) of the Yuan Dynasty, Yan Fu, Cheng Wenhai, and Wang Gou recommended him to serve as a reviewer in the National History Institute. He successively held official positions until he became a Hanlin Lecturer. He was posthumously named Wenqing. His collection, 'Qingrong Ji,' is still in circulation. He wrote a preface to 'Qinggui of Chan Monasteries,' which briefly states: 'The teachings of Shakyamuni are divided into three schools. Those who dare not violate any rules in their daily actions are of the Vinaya School. The teachings of Bodhidharma are different; they subdue the mind outside the bounds of rules, liberate the body, and are not bound by trivialities. Those who adhere to rituals cannot argue with them, but their actions, though seemingly unrestrained, do not transgress the boundaries of propriety, ultimately conforming to nature. This is the effect of cultivating one's nature, from external constraints to internal regulation, it lies in this.' 'Lust and anger are both considered the Way. The Great Hero (a respectful title for Shakyamuni Buddha) merely uses this as a metaphor to instruct those with superior wisdom. The foolish do not understand and indulge themselves, causing concern among those responsible for teaching. Therefore, they establish clear rules to subtly prevent this (omitted here).' The inscription on the 'Hua Yan Temple Stele' states: 'The Great Hero (a respectful title for Shakyamuni Buddha) said that human nature is originally perfectly good, but it changes by following desires. Desires arise from delusion, and human nature becomes increasingly obscured. Therefore, it is enslaved by external objects, leading to various changes, even to mutual friction and conflict, with no end to the cycle of birth and death. Hence, there are teachings of repentance and liberation, and teachings of posthumous merit transfer, so that the living can cut off afflictions and the dead can escape suffering. Then, the original nature is pure and empty, without any defilement, and what harm is there to the Way?' The Huayan School uses wealth and nobility as a metaphor, ultimately to return to simplicity and restore the original state, so that what the world admires can be approached from the external realm, awakened through the external realm, and enter the realm of no-form. This metaphor has profound meaning. He also wrote a preface to 'The Deeds of Master Cizhao' by Monk E, which briefly states: 'The words of the Buddha are vast and profound, and translations vary in quality, but their system is consistent. There are three schools of Buddhism, and those who study Chan must use enlightenment as proof. If we were to follow his words, then simplicity and crudeness would be insufficient to convey the far-reaching meaning. Quoting and deleting, yet fearing that it would not conform to the Way. Monk E of Mengtang wrote 'The Deeds of Master Cizhao,' which is plain and sincere like Xuan wine, and restrained and subtle like jade covered in silk. Displaying the extraordinary, elucidating the profound, with major and minor details, each fulfilling its function. Integrating the rhetoric of Confucianism, conveying true faith, forever without doubt.' ('Qingrong Ji').
虞集
集。字伯生。宋丞相允文五世孫。其先蜀人。父汲。宋黃崗尉。宋亡僑居臨川之崇仁。大德初始至京師。以大臣薦授大都儒學教授。除國子助教。自將仕郎十二轉為通奉大夫。封仁壽郡公。謚文靖。嘗辟右室。書邵堯夫詩題曰。邵庵故世稱邵庵先生接方外士。必扣擊其說。以為聖人之教不明。為學者無所底止。茍于吾道異端疑似之間不能深知。而欲竊究夫性命之原。死生之故。其不折而歸之者否矣(元史)。嘗曰。佛以因果二法制服得天下人心。無智愚賢不肖。總出不得這兩個字。撰北澗簡公塔銘。有曰。自昔奇偉之士。或曠世一遇。其不恒見於天下者何也。蓋嘗聞之。豈無其人哉。自夫世務之沉冥。俗學之纏糾。有不足以摯而留之者。於是脫然自拔于浮沉起滅之表。以求其本初之極至者。皆其人也。晦機熙公塔銘有曰。聞佛氏之宗。禪者其度人也。以悟為則。必使自致於思慮之所不及。時至機應則決而啟之。是以言發意解。解泯言忘。謂之不立文字。豈欺我哉。水陸緣起贊略曰。一切眾生皆具佛性。如摩尼珠五色隨應。如何累劫業識相因。無明展轉生死根塵。我佛慈悲施方便力。如大醫王救彼痼疾。餓者與飽渴者與漿。幽暗與明熱惱與涼。況爾六道諸苦隨業。不藉佛恩何由自潔。杭州報國寺鐘銘曰。我
【現代漢語翻譯】 現代漢語譯本 虞集（1272年-1348年） 虞集，字伯生，是宋朝丞相虞允文的五世孫。他的祖先是蜀地人。他的父親虞汲，曾任宋朝黃崗縣尉。宋朝滅亡后，遷居到臨川的崇仁縣。元朝大德年間（1297年-1307年）初，來到京師，被大臣推薦授予大都儒學教授的職位，后升爲國子助教。從將仕郎經過十二次陞遷，最終成為通奉大夫，被封為仁壽郡公，謚號文靖。他曾經開闢右室，書寫邵雍（邵堯夫）的詩，並題寫道：『邵庵先生（邵雍的別號）在世時被稱為邵庵先生，他接待方外之士，必定深入探討他們的學說，認為聖人的教誨如果不明晰，學者就沒有歸宿。如果在吾道與異端之間，存在疑似之處而不能深入瞭解，卻想探究性命的本源和生死的緣由，那最終不會迷途知返嗎？』（出自《元史》）。 虞集曾說：『佛教用因果二法來制服天下人心，無論有智慧還是愚笨，賢能還是不肖，都逃不出這兩個字。』他撰寫《北澗簡公塔銘》，其中寫道：『自古以來，奇偉之士，或許曠世才能遇到一個。他們不常顯現在世間的原因是什麼呢？我曾經聽說過，難道是沒有這樣的人嗎？只是因為世俗事務的沉迷，俗學的纏繞，不足以牽絆和挽留他們。於是他們超脫于浮沉起滅之外，去尋求本初的極致，這些人就是奇偉之士啊。』《晦機熙公塔銘》中寫道：『聽說佛家的宗旨，禪宗是用頓悟來度化世人。以悟為準則，必定要使人自己達到思慮所不能及的境界。時機成熟，機緣相應，就果斷地啓發他。因此，言語一出，心意就領會；領會之後，言語就被遺忘，這就是所謂的不立文字，難道是欺騙我嗎？』 《水陸緣起贊略》中寫道：『一切眾生都具有佛性，就像摩尼寶珠一樣，能隨著不同的情況顯現出不同的顏色。為什麼累劫以來的業識相互作用，無明不斷地展轉，成為生死的根源呢？我佛慈悲，施以方便之力，就像偉大的醫生救治頑固的疾病一樣。給飢餓的人食物，給口渴的人飲料，給幽暗的地方光明，給熱惱的地方清涼。更何況六道眾生，隨著各自的業力受苦，如果不憑藉佛的恩德，又怎麼能夠得到潔凈呢？』 《杭州報國寺鐘銘》中寫道：『我……』
【English Translation】 English version Yu Ji (1272-1348) Yu Ji, also known as Bosheng, was a fifth-generation descendant of Yu Yunwen (虞允文), a prime minister of the Song Dynasty. His ancestors were from the Shu region. His father, Yu Ji (虞汲), served as the magistrate of Huanggang County during the Song Dynasty. After the fall of the Song Dynasty, he moved to Chongren County in Linchuan. During the early years of the Dade period (1297-1307) of the Yuan Dynasty, he came to the capital and was recommended by high-ranking officials to be appointed as a professor of Confucianism at the Imperial Academy in Dadu. Later, he was promoted to Assistant Instructor of the Imperial Academy. After twelve promotions from Jiangshilang, he eventually became Tongfeng Dafu and was granted the title of Duke of Renshou. His posthumous title was Wenjing. He once opened a right chamber and wrote Shao Yong's (邵雍, Shao Yaofu) poems, titling it: 'Mr. Shao'an (邵庵, Shao Yong's alias) was known as Mr. Shao'an during his lifetime. When he received outsiders, he would delve into their theories, believing that if the teachings of the sages were not clear, scholars would have no place to turn. If one cannot deeply understand the ambiguous points between our Way and heterodoxy, yet wants to explore the origin of nature and life, and the reasons for birth and death, wouldn't they eventually return from the wrong path?' (From the History of Yuan). Yu Ji once said: 'Buddhism uses the two principles of cause and effect to subdue the hearts of the people, and no matter whether they are wise or foolish, virtuous or unworthy, they cannot escape these two words.' He wrote the 'Epitaph for Jian Gong of Beijian,' in which he wrote: 'Since ancient times, extraordinary talents may only be encountered once in a generation. What is the reason why they are not often seen in the world? I have heard that it is not that there are no such people. It is just that the immersion in worldly affairs and the entanglement of secular learning are not enough to restrain and retain them. Therefore, they transcend the ups and downs of life and death to seek the ultimate origin. These are the extraordinary talents.' The 'Epitaph for Master Huiji Xi' states: 'I have heard that the purpose of Buddhism, especially Zen Buddhism, is to enlighten people. Taking enlightenment as the standard, it must enable people to reach a state beyond the reach of thought. When the time is right and the opportunity arises, it will decisively enlighten them. Therefore, as soon as the words are spoken, the meaning is understood; after understanding, the words are forgotten. This is what is meant by not establishing words, is it deceiving me?' The 'Brief Praise for the Origin of the Water and Land Dharma Assembly' states: 'All sentient beings possess Buddha-nature, just like the Mani jewel, which can manifest different colors according to different circumstances. Why do karmic consciousnesses interact with each other over countless kalpas, and ignorance constantly transforms, becoming the root of birth and death? Our Buddha is compassionate and uses expedient means, just like a great doctor curing stubborn diseases. Giving food to the hungry, giving drink to the thirsty, giving light to the dark, giving coolness to the hot. Moreover, sentient beings in the six realms suffer according to their respective karma. If they do not rely on the Buddha's grace, how can they be purified?' The 'Inscription on the Bell of Baoguo Temple in Hangzhou' states: 'I...'
以慈悲大願力。運大音聲作佛事。充滿虛空體無礙。有間即覺成解脫。人天龍海無盡際。過去未來見在者。一音所攝悉平等同我報國如報佛。永住堅固宣妙法(邵庵集)。
揭奚斯
奚斯。字曼顧。龍興富州人。大德初擢為授經郎。累官至翰林直學士侍講學士同知經筵事階中奉大夫。封豫章郡公。謚文安。嘗撰中峰廣錄序。略曰。叢林㘽培滋植必以其道。茍不以其道而偷安利養貪慾嗔恚。是皆叢林斫伐之斧斤殞獲之霜霰耳。至於推明其法。必使之斷言語。絕依解。參則真參悟則實悟。乃始謂之傳佛心宗。其煅煉之穩密。勘辯之明確。無假借。無回互。凜凜然烈日嚴霜可畏也已。至若提撕放揚。則如四瀆百川。千盤萬轉沖山激石。不歸於海不已也。其大機大用見於文字有如此也(廣錄並元史)。
馮子振
子振。攸州人。自號海粟居士。其豪俊與陳剛中略同。剛中敬畏之。子振于天下書無所不記。當其為文也。酒酣耳熱。命侍史二三人潤筆。以俟子振疾書。隨紙多寡頃刻輒盡(元史)。嘗撰梅花百詠呈中峰和尚。又為中峰撰凈土偈贊並序曰。幻住道人凈土偈。一百八首數等念珠。若人唸唸阿彌。如晉唐向上諸賢劉遺民．白香山輩同參凈社。是人獲福無量。即得凈土現前。到他日持珠默坐時。一
【現代漢語翻譯】 現代漢語譯本：以慈悲宏大的願力，運用洪亮的聲音來做佛事。充滿整個虛空，本體沒有阻礙。只要有一點間隔，立刻就能覺悟而得到解脫。人、天、龍、海等無盡的眾生，無論是過去、未來還是現在，都被這一個聲音所攝受，平等無二。如同我報效國家一樣報效佛，永遠安住，堅定地宣揚微妙的佛法（邵庵集）。
揭奚斯（人名）
奚斯（人名），字曼顧，是龍興富州人。大德年間（元成宗時期，1297-1307年）初年被提拔為授經郎。歷任官職至翰林直學士、侍講學士、同知經筵事，官階為中奉大夫，被封為豫章郡公，謚號文安。曾經撰寫《中峰廣錄》序，大略是說：叢林的栽培滋養必須按照正確的方法。如果不按照正確的方法，而是茍且偷安，貪圖利益，貪婪嗔恚，這些都是叢林中砍伐的斧頭，摧殘的霜雪啊。至於推闡明白佛法，必須使人斷絕言語，拋棄依傍解釋，參禪就要真參，開悟就要實悟，這才叫做傳承佛的心宗。這種鍛鍊的穩妥周密，勘驗辨析的明確，沒有虛假，沒有含糊，凜然如烈日嚴霜，令人敬畏啊。至於提撕警策，開導弘揚，則如同四瀆百川，千迴百轉，衝擊山石，不歸於大海絕不停止。他的大機大用在文字中的體現就是這樣（《廣錄》及《元史》）。
馮子振（人名）
子振（人名），是攸州人，自號海粟居士。他的豪邁俊逸與陳剛中（人名）略微相似，陳剛中對他很敬畏。馮子振對於天下的書籍沒有不記住的。當他寫作文章的時候，酒喝得酣暢，面紅耳熱，命令侍從史官兩三個人潤飾筆墨，等待馮子振快速書寫。隨著紙張的多少，頃刻間就能寫完（《元史》）。曾經撰寫《梅花百詠》呈給中峰和尚，又為中峰撰寫《凈土偈贊》並作序說：幻住道人（中峰和尚的別號）的凈土偈，一百零八首，數量等同於念珠。如果有人念念不忘阿彌陀佛（西方極樂世界的教主），如同晉唐時期向上追求的賢人劉遺民、白香山等人一同參與凈土社，這個人獲得的福報是無量的，立即就能使凈土顯現在眼前。等到他日手持念珠默坐的時候，一念一聲阿彌陀。
【English Translation】 English version: With the great compassionate vows and strength, using the great sound to perform the Buddha's work. Filling the entire void, the essence is without obstruction. The moment there is any separation, one immediately awakens and attains liberation. Beings in heavens, humans, dragons, and seas, without end, whether in the past, future, or present, are all embraced by this one sound, equally and without difference. Just as I serve my country, I serve the Buddha, eternally abiding, firmly proclaiming the wonderful Dharma (Shao'an Collection).
Jie Xi Si (Person's name)
Xi Si (Person's name), styled Man Gu, was a native of Fuzhou in Longxing. In the early years of the Dade era (Yuan Dynasty, 1297-1307), he was promoted to be a Scripture Instructor. He successively held official positions up to Academician of the Hanlin Academy, Lecturer of the Hanlin Academy, and Concurrent Administrator of the Classics Mat Lectures, with the rank of Zhongfeng Daifu. He was enfeoffed as Duke of Yuzhang and posthumously honored as Wen'an. He once wrote a preface to the 'Extensive Records of Zhongfeng', which roughly stated: The cultivation and nourishment of monasteries must follow the correct path. If one does not follow the correct path, but instead seeks temporary ease, covets profit, and indulges in greed and anger, these are all like axes that chop down the monastery, and frost that withers it. As for elucidating the Dharma, one must cause people to cut off speech, abandon reliance on interpretations, practice Chan meditation with genuine effort, and attain enlightenment in reality. Only then can it be called transmitting the mind-seal of the Buddha. The stability and meticulousness of this training, the clarity of the examination and discernment, without falsehood, without ambiguity, are as awe-inspiring as the scorching sun and severe frost. As for encouragement and guidance, it is like the four great rivers and hundreds of streams, twisting and turning thousands of times,沖山激石, never ceasing until they return to the sea. His great capacity and function are manifested in writing in this way (Extensive Records and History of the Yuan Dynasty).
Feng Zi Zhen (Person's name)
Zi Zhen (Person's name), was a native of Youzhou, who styled himself as the Layman of Sea Millet. His heroic and outstanding qualities were somewhat similar to those of Chen Gangzhong (Person's name), who held him in great awe. Feng Zi Zhen remembered everything about the books in the world. When he was writing, after drinking wine to his heart's content, with his face flushed, he would order two or three attendant scribes to prepare the ink, waiting for Feng Zi Zhen to write quickly. Depending on the amount of paper, he could finish writing in an instant (History of the Yuan Dynasty). He once wrote 'A Hundred Odes to Plum Blossoms' and presented it to the Venerable Zhongfeng, and also wrote a 'Pure Land Gatha and Preface' for Zhongfeng, saying: The Pure Land Gatha of the Taoist Huanzhu (another name of Zhongfeng), one hundred and eight verses, the number is equal to prayer beads. If a person is mindful of Amitabha (the leader of the Western Paradise), like the virtuous people of the Jin and Tang dynasties, such as Liu Yimin and Bai Xiangshan, who participated in the Pure Land Society together, this person will receive immeasurable blessings and immediately cause the Pure Land to appear before them. When he sits silently holding prayer beads one day, one thought, one sound of Amitabha.
百八偈三千二十有四言。元不曾說一字爾。時發願學人馮子振稽首作禮而作贊曰。我觀幻住師。于幻無所住。雖不住于幻。能覺如幻人。幻人汝當知。垢與凈相對。雖垢即凈性。凈土應現前。是故幻住師。演說凈土偈。偈本不須說。說偈一已多。手提古佛機。數與念珠等。善知識觀察。是偈非世間。假使古佛生。所說亦如是。悟即一偈了。百八偈亦然。凡夫一偈迷。何況百八偈。一偈偈四句。句句義畢彰。字數逾三千。其實無一字。偈迷念珠轉。偈悟轉念珠。若人於此中。一一總無念。于無念唸佛。無念亦復無。紅爪紺發螺。種種日毫相。有目具瞻仰。月面照日輪。花敷四色蓮。出微妙香潔。所生皆凈土。云何更西方。是人見彌陀。悉得安隱住。
柳貫
貫。字道傳。東陽人。嘗為太常博士。撰竺元道公語錄序。略曰。禪有機而兵有法。故談禪如用兵。必至於客主兼對跡用雙泯。而後忘法證法忘機契機。勝妙圓明有不足言矣。少林初祖佩道東來。以為三世諸佛實無有法而實未嘗忘法。道不累言。言累道矣。其曰不立文字見性成佛者。將以蕩雜識之情塵。示明心之指要。非徒以矯夫造論稱師枝辭蔓語之失而已也。
黃溍
溍。字晉卿。婺州義烏人。延祐二年第進士。授臺州寧海丞。自將仕郎七
【現代漢語翻譯】 現代漢語譯本 百八偈共有三千零二十四個字。但實際上，我（幻住師）從未說過一個字啊。當時發願學習的人馮子振稽首作禮，並作讚頌說：我觀察幻住師，對於幻象沒有執著。雖然不執著于幻象，卻能覺悟如幻的人。如幻的人啊，你應該知道，垢與凈是相對的。即使是垢，其本質也是清凈的。清凈的佛土應當顯現在眼前。因此，幻住師演說凈土偈。偈頌本來就不需要說，說一句偈頌就已經很多了。手中提著古佛的機鋒，數量與念珠相等。善知識仔細觀察，這偈頌不是世間的語言。即使古佛再生，所說的也和這偈頌一樣。領悟了就是一句偈頌，一百零八句偈頌也是一樣。凡夫迷於一句偈頌，更何況一百零八句偈頌呢？一句偈頌有四句，句句都義理完備彰顯。字數超過三千，其實沒有一個字。迷於偈頌就轉動念珠，領悟了偈頌也轉動念珠。如果有人於此之中，一一總能達到無念，在無念中唸佛，無念也同樣不存在了。紅色的指甲，紺青色的頭髮，螺狀的髮髻，種種如太陽般的光明相好。有眼睛的人都瞻仰，如月亮般的面容照耀著太陽。四種顏色的蓮花盛開，散發出微妙的香氣和潔凈。所生之處都是凈土，為什麼還要去西方呢？這樣的人見到了阿彌陀佛（Amitabha，梵語，意為無量光或無量壽），都能得到安穩的住所。
柳貫
柳貫，字道傳，是東陽人。曾經擔任太常博士。他撰寫了《竺元道公語錄序》，其中略述：禪有機鋒，兵有戰法。所以談禪就像用兵，必須達到客主兼對，跡用雙泯，然後才能忘法證法，忘機契機。勝妙圓明的境界，言語難以表達。少林初祖菩提達摩（Bodhidharma）佩道東來，認為三世諸佛實際上沒有固定的法，但實際上也未曾忘記法。道是無法用言語完全表達的，言語反而會束縛道。他所說的『不立文字，見性成佛』，是爲了盪滌雜識的情塵，指示明心的要旨，不僅僅是爲了矯正那些造論稱師，枝辭蔓語的弊病。
黃溍
黃溍，字晉卿，是婺州義烏人。元延祐二年（1315年）考中進士，被授予臺州寧海丞。從將仕郎七品開始。
【English Translation】 English version The one hundred and eight verses consist of three thousand and twenty-four words. But in reality, I (Illusion Dwelling Master) have never spoken a single word. At that time, Feng Zizhen, a student who vowed to learn, bowed and paid homage, and composed a eulogy saying: I observe the Illusion Dwelling Master, who has no attachment to illusions. Although he does not dwell on illusions, he can awaken illusory people. O illusory people, you should know that defilement and purity are relative. Even defilement is inherently pure. The pure land should appear before your eyes. Therefore, the Illusion Dwelling Master expounds the verses of the Pure Land. The verses originally do not need to be spoken; speaking one verse is already too much. Holding the ancient Buddha's opportunity in hand, the number is equal to the prayer beads. Wise teachers observe carefully, these verses are not of this world. Even if the ancient Buddha were reborn, what he would say would be the same as these verses. Enlightenment is just one verse, and one hundred and eight verses are the same. Ordinary people are confused by one verse, let alone one hundred and eight verses? One verse has four lines, and each line fully reveals the meaning. The number of words exceeds three thousand, but in reality, there is not a single word. Being deluded by the verses, one turns the prayer beads; being enlightened by the verses, one also turns the prayer beads. If someone in this, one by one, can achieve no-thought, and in no-thought recites the Buddha's name, then no-thought also ceases to exist. Red nails, dark blue hair, spiral curls, all kinds of radiant marks like the sun. Those with eyes all look up to them, the moon-like face illuminates the sun. Four-colored lotuses bloom, emitting subtle fragrance and purity. Wherever one is born is a pure land, why seek the Western Paradise? Such a person sees Amitabha (Sanskrit, meaning immeasurable light or immeasurable life) and can obtain a peaceful dwelling.
Liu Guan
Liu Guan, courtesy name Daochuan, was a native of Dongyang. He once served as a Taichang Boshi (Erudite of the Court of Imperial Sacrifices). He wrote a preface to the 'Recorded Sayings of Master Zhu Yuandao', which briefly stated: Chan has its opportune moments, and warfare has its strategies. Therefore, discussing Chan is like using warfare; one must reach the point where guest and host are both present, and traces and functions are both eliminated, and then one can forget the law and realize the law, forget the opportunity and accord with the opportunity. The realm of supreme and wonderful perfect enlightenment is beyond words. Bodhidharma, the first patriarch of Shaolin, came east with the Dao, believing that the Buddhas of the three worlds actually have no fixed Dharma, but in reality, they have never forgotten the Dharma. The Dao cannot be fully expressed in words; words instead bind the Dao. What he said, 'Do not establish words, see the nature and become a Buddha,' is to cleanse the emotional dust of mixed consciousness and point out the essentials of clarifying the mind, not merely to correct the faults of those who create theories and claim to be masters, with branching words and rambling language.
Huang Jin
Huang Jin, courtesy name Jinqing, was a native of Yiwu, Wuzhou. In the second year of the Yuan Dynasty's Yanyou era (1315 AD), he passed the Jinshi examination and was appointed as the Cheng (Assistant Magistrate) of Ninghai, Taizhou. He started from the seventh rank of Jiangshilang.
轉至中奉大夫。封江夏郡公。謚文獻。有日損齋稿三十三卷。溍與抑貫．虞集．揭奚斯游。人號曰儒林四傑(元史)。嘗撰虎丘寺記。略曰。自佛學行於中土。法幢所建必天下之名山。莫不侈為寶構華居以宅夫形勝。蓋以表靈山之未散。作大眾之依怙。俾來者睹相而生信也。丹青土木之事。雖若涉于有為。而事之於理不相留礙。推理而適於事。清凈覺地即大伽藍。混事而歸於理。積土聚沙皆已成佛。一切世間成住壞空之相。固未有出於心境之外者。茍非乘方便力。遊戲如幻。安能具大莊嚴為無上之勝因也哉。蔣山志公塔院記。結語云。若夫聖師為如來使。密贊化機。乘方便而示現有生。假神通而攝誘群品。不思議事固非凡情所能度量也(本集)。茲上人扁其庵曰息。公為之銘曰。謂庵非人。孰累于名。謂人非庵。名孰與嬰。所息者境。能息者智。庵耶人耶。依正不二。剎那之頃。能所雙忘。十剎何短。一息何長。勿生疲勞而止中路。出此草菴非汝住處。
胡長孺
長孺。字汲仲。號石塘。永康人。主寧海簿。晚寓武林坐逝。嘗構齋曰顏樂。與趙孟頫．韓明善．段吉甫．郭斯道諸公論道齋中。汲仲嘗著大同論。有曰。孟子沒一千四百年。道潛統絕。子周子出。然後潛者復光。絕者復續。河南程氏二子得周子
之傳。周子之傳出于壯固竹林寺壽涯禪師。程子四傳而得朱氏文公。文公后得張欽夫講究此道。方覺脫然處。曰。前日所聞于竹林而未之契者。皆不我欺矣。元來此事與禪學十分相似。學不知禪。禪不知學。互相排擊。都不胸劄著病處。亦可笑也(大同論)。
韓性
性。字明善。山陰人。魏忠獻公韓琦八世孫。隱居不仕。謚莊節公。淹貫經史。精通內典。嘗曰。佛居西土。風教有異。然極能勸化得人。我觀今人凡修佛事。未有不端心正念者。雖愚夫愚婦欲聞經禮像。必預齋戒持敬去欲。然後從事。雖吾聖人復生。勸人為善不過如此。正恐未能也。嘗謂顏樂齋門人朱仲弘曰。佛去世已久。後人如此恭敬他。誦他的言語。你道佛要人如此耶。教人如此耶。若強人從己。誰人肯從。如今人一句言語要行於一鄉亦不可得。且佛之言語奚翅數百萬里。凡日月光照所及處無不信服。仲弘聞之默然(性學指要)。撰金剛助顯序曰。世雄利見普拯群迷。隨機立教。破我法之二執。遮種現之二疑。開摩訶衍之要門。示修多羅之總要。其惟金剛經乎。言密旨微。論說莫既。洪惟大士入日光之正定。奉睹史之密言轉授天親。輔傳聖教。譯八十行之偈。斷二十七種之疑。內鑒泠然。若合一揆。若夫潤文釋疏而意明。因疏通經而理
【現代漢語翻譯】 現代漢語譯本 出自周敦頤的傳記。周敦頤的傳記出自壯固竹林寺的壽涯禪師。程頤的學說經過四代傳授，傳到了朱熹（文公）。朱熹之後，張欽夫講究這個學說。才覺得豁然開朗。說：『之前在竹林寺聽到的，但沒有領會的，都沒有欺騙我啊。原來這件事與禪學十分相似。學不知道禪，禪不知道學，互相排斥，都不瞭解問題的關鍵。也很可笑啊』（大同論）。
韓性
韓性，字明善，山陰人。是魏忠獻公韓琦的第八代孫。隱居不當官。謚號莊節公。精通經史，尤其精通佛學。曾經說：『佛居住在西土（印度），風俗教化有所不同。然而非常善於勸化人。我看現在的人凡是修行佛事的，沒有不端正心思，專一念頭的。即使是愚笨的男人女人，想要聽經禮佛，也必定預先齋戒，保持恭敬，去除慾望，然後才去做。即使是我們的聖人孔子復生，勸人向善也不過如此。恐怕還不能做到這樣。』曾經對顏樂齋的門人朱仲弘說：『佛去世已經很久了，後人如此恭敬他，誦讀他的言語。你說佛要人這樣做嗎？教人這樣做嗎？如果強迫人聽從自己，誰會聽從呢？現在人一句話想要在一個鄉里推行都不可得。況且佛的言語何止數百萬里。凡是日月光照到的地方沒有不信服的。』仲弘聽了默默不語（性學指要）。撰寫《金剛助顯序》說：『世雄（釋迦牟尼佛）顯現，普遍拯救眾生，隨眾生的根器而建立教法，破除我法二執（對自我和現象的執著），遮止種子和現行二疑（對業力種子和現行果報的疑惑），開啟摩訶衍（大乘佛法）的重要法門，揭示修多羅（佛經）的總綱要。大概就是《金剛經》吧。言語隱秘，旨意微妙，論述無窮無盡。偉大的菩薩進入日光三昧的正定，奉睹了歷史的秘密語言，轉授給天親（菩薩名），輔助傳播聖教。翻譯了八十行的偈頌，斷除了二十七種疑惑。內心明澈，如同契合了一個標準。至於潤飾文字，解釋疏義而使意義更加明瞭，通過疏義來通達經義，使道理更加』
【English Translation】 English version of transmission. Zhou Zi's (Zhou Dunyi) transmission came from Zen Master Shouya of Zhuanggu Bamboo Forest Temple. Cheng Zi's (Cheng Yi) teachings were transmitted through four generations to Zhu Xi (Wen Gong). After Zhu Xi, Zhang Qinfu studied this path. Only then did he feel a sense of liberation. He said: 'What I heard at the Bamboo Forest Temple before but did not understand did not deceive me. It turns out that this matter is very similar to Zen. Learning does not know Zen, and Zen does not know learning, mutually repelling each other, and neither understands the crux of the problem. It is also laughable' (Da Tong Lun).
Han Xing
Han Xing, courtesy name Mingshan, was a native of Shanyin. He was the eighth-generation descendant of Han Qi, Duke Zhongxian of the Wei Dynasty (referring to the Song Dynasty). He lived in seclusion and did not serve as an official. He was posthumously honored as Duke Zhuangjie. He was well-versed in classics and history, and especially proficient in Buddhist scriptures. He once said: 'The Buddha lived in the Western Land (India), and the customs and teachings are different. However, he is very good at persuading and transforming people. I see that people today who practice Buddhist affairs all have upright minds and focused thoughts. Even foolish men and women, if they want to hear scriptures and worship images, must first fast, maintain reverence, and eliminate desires before engaging in these activities. Even if our sage Confucius were to be reborn, his exhortations to people to do good would be no more than this. I am afraid he would not be able to achieve this.' He once said to Zhu Zhonghong, a disciple of Yan Lezhai: 'The Buddha has been gone for a long time, and later generations are so respectful of him, reciting his words. Do you say that the Buddha wants people to do this? Teaches people to do this? If you force people to follow you, who will follow? Now it is impossible for a person's words to be implemented in a single village. Moreover, the Buddha's words extend far beyond millions of miles. Wherever the light of the sun and moon shines, there is no one who does not believe.' Zhonghong listened in silence (Xing Xue Zhi Yao). He wrote the 'Preface to Assisting in Revealing the Diamond Sutra,' saying: 'The World Hero (Shakyamuni Buddha) appears, universally saving sentient beings, establishing teachings according to the capacities of sentient beings, breaking the two attachments of self and dharma (attachment to self and phenomena), preventing the two doubts of seeds and manifestations (doubts about the seeds of karma and manifest results), opening the important gate of Mahayana (Great Vehicle Buddhism), revealing the general outline of the Sutras (Buddhist scriptures). It is probably the Diamond Sutra. The words are secret, the meaning is subtle, and the discussion is endless. The great Bodhisattva enters the correct samadhi of sunlight, beholds the secret words of history, and transmits them to Vasubandhu (Bodhisattva's name), assisting in the propagation of the holy teachings. He translated the verses of eighty lines and cut off twenty-seven kinds of doubts. The inner vision is clear, as if conforming to one standard. As for embellishing the text, explaining the commentaries to make the meaning clearer, and using the commentaries to understand the meaning of the scriptures, making the principles more'
現。義必宗於二論。釋每貫乎群言。其惟金剛助顯乎。助顯者。山陰定法師之所著也。迨今二百年。別峰同公流通教觀。契悟此書。刻之寶林丈室。俾予志其後。嗟夫。因指見月。見月而忘指。因經見性。見性而忘經。經尚可忘。何況于疏。然文字不離於實相。演論豈外于真如。依福勝以較量。示受持之方軌。二空圓極。永超住相之愆。四眾奉行。同受成佛之記。
歐陽玄
玄。字元功。冀郡人。累遷翰林學士承旨榮祿大夫知制誥兼修國史。謚文公。嘗曰。程子平生愛看佛書。但不及朱子之博覽而究極其異同也。撰曇芳忠公塔銘。略曰。至治辛酉。師住蔣山。泰定乙丑正月二十四日梁王至建康。是夕寺災。明日王詣寺問師曰。興復若何。師曰賴有大檀越在。明年范銅作鐘。王以寶珠施入冶罏。既成而寶珠瑩然在鐘款。萬歲上又問師曰。寺既毀矣。佛依何住。師曰。古佛過去。今佛再來。王大喜。王嘗自舉鋤刺地開基施財。囑師建梵宇。名曰崇禧。一日問師曰。衲子所謂蔣薄粥者何也。師曰將謂殿下忘卻。又問曰。衲子所云三隻襪者何也。師曰。國內山川俱踏遍。今朝親到梵王家。致和元年王入登大寶。改元天曆。遣使函香至蔣山謝寶公兼勞師。二年春遣使特授師大中大夫廣慈圓悟大禪師。住持大崇禧萬壽
【現代漢語翻譯】 現代漢語譯本 現在，（佛法的）意義必定以二論（中觀論和唯識論）為宗，解釋常常貫穿于各種言論。（而）《金剛經》有助於（我們）彰顯（佛法的真義）嗎？這本《助顯》，是山陰定法師所著。至今已經二百年了，別峰同公流通教觀，通過這本書契合領悟。（於是）將它刻在寶林丈室，讓我來記錄這件事的始末。唉！通過指頭來看到月亮，看到月亮就忘記了指頭；通過經典來見到自性，見到自性就忘記了經典。經典尚且可以忘記，更何況是疏解（經典的文字）呢？然而文字不離實相，演說（佛法）哪裡會脫離真如？依靠殊勝的福德來比較衡量，展示受持（金剛經）的正確途徑。二空（人空和法空）達到圓滿的極致，永遠超越執著于『住相』的過失。四眾弟子奉行（金剛經），共同接受成佛的授記。
歐陽玄
歐陽玄，字元功，是冀郡人。多次陞遷至翰林學士承旨、榮祿大夫、知制誥兼修國史。謚號文公。他曾經說過：『程頤一生喜歡看佛書，但比不上朱熹的博覽群書，並深入研究其中的異同。』他撰寫了《曇芳忠公塔銘》，其中略述：『至治辛酉年（1321年），曇芳忠公住在蔣山。泰定乙丑年（1325年）正月二十四日，梁王到達建康。當晚寺廟發生火災。第二天，梁王到寺廟問曇芳忠公說：『（寺廟的）興復該怎麼辦？』曇芳忠公說：『有大檀越（施主）在，不用擔心。』第二年，（梁王）用銅鑄造鐘，梁王將寶珠施捨投入冶煉爐。鑄成后，寶珠仍然光彩照人地在鐘的款識上。萬歲（皇帝）又問曇芳忠公說：『寺廟既然毀壞了，佛（法）依靠什麼安住？』曇芳忠公說：『古佛已經過去，今佛還會再來。』梁王非常高興。梁王曾經親自拿起鋤頭刺地開基，捐獻財物，囑咐曇芳忠公建造梵宇（寺廟），命名為崇禧。一天，（梁王）問曇芳忠公說：『衲子（僧人）所說的『蔣薄粥』是什麼意思？』曇芳忠公說：『還以為殿下您忘記了。』又問：『衲子所說的『三隻襪』是什麼意思？』曇芳忠公說：『國內山川都踏遍，今天親自來到梵王家。』致和元年（1328年），梁王入朝登上皇位，改年號為天曆（1328年）。派遣使者帶著香函到蔣山感謝寶公，並慰勞曇芳忠公。天曆二年（1329年）春天，派遣使者特別授予曇芳忠公大中大夫、廣慈圓悟大禪師的稱號，主持大崇禧萬壽（寺）。』
【English Translation】 English version Now, the meaning (of the Dharma) must be based on the two treatises (Madhyamaka and Yogacara), and the explanations often run through all kinds of statements. Does the Diamond Sutra help (us) to manifest (the true meaning of the Dharma)? This 'Auxiliary Manifestation' was written by Dharma Master Ding of Shanyin. It has been two hundred years since then, and Master Tong of Biefeng circulated the teachings and views, and coincided with the understanding through this book. (So) it was engraved in the Baolin Abbot's room, and I was asked to record the beginning and end of this matter. Alas! Seeing the moon through the finger, forgetting the finger when seeing the moon; seeing the self-nature through the scriptures, forgetting the scriptures when seeing the self-nature. The scriptures can still be forgotten, let alone the commentaries (on the scriptures)? However, the words are inseparable from the reality, how can the interpretation (of the Dharma) be outside the Suchness? Relying on the superior merit to compare and measure, showing the correct way to receive and uphold (the Diamond Sutra). The two emptinesses (emptiness of person and emptiness of dharma) reach the ultimate perfection, forever surpassing the fault of being attached to 'abiding in form'. The fourfold assembly practices (the Diamond Sutra), and together receive the prediction of becoming a Buddha.
Ouyang Xuan
Ouyang Xuan, with the courtesy name of Yuangong, was a native of Ji Prefecture. He was promoted many times to the position of Academician of the Hanlin Academy, Grand Master of Glory, Drafter of Imperial Edicts, and Compiler of National History. His posthumous title was Duke Wen. He once said: 'Cheng Yi liked to read Buddhist books all his life, but he was not as erudite as Zhu Xi, and he did not study the similarities and differences in depth.' He wrote the 'Epitaph for the Pagoda of Zhonggong Tanfang', which briefly stated: 'In the year of Xinyou during the Zhizhi reign (1321 AD), Zhonggong Tanfang lived in Jiangshan. On the 24th day of the first month of the Yichou year during the Taiding reign (1325 AD), Prince Liang arrived in Jiankang. That night, the temple caught fire. The next day, Prince Liang went to the temple and asked Zhonggong Tanfang, 'What should be done to restore (the temple)?' Zhonggong Tanfang said, 'There is a great benefactor (donor), so don't worry.' The following year, (Prince Liang) cast a bell with copper, and Prince Liang donated a treasure pearl into the smelting furnace. After it was cast, the treasure pearl was still shining brightly on the inscription of the bell. The Emperor (Emperor) also asked Zhonggong Tanfang, 'Since the temple has been destroyed, what does the Buddha (Dharma) rely on to abide?' Zhonggong Tanfang said, 'The ancient Buddha has passed, and the present Buddha will come again.' Prince Liang was very happy. Prince Liang once personally took a hoe to break ground and donate money, and instructed Zhonggong Tanfang to build a Brahma temple (temple), named Chongxi. One day, (Prince Liang) asked Zhonggong Tanfang, 'What does the 'Jiang Bo Congee' that the monks (monks) talk about mean?' Zhonggong Tanfang said, 'I thought Your Highness had forgotten.' He also asked, 'What does the 'three socks' that the monks talk about mean?' Zhonggong Tanfang said, 'I have traveled all over the mountains and rivers of the country, and today I have personally come to the home of Brahma.' In the first year of Zhihe (1328 AD), Prince Liang entered the court and ascended the throne, changing the reign name to Tianli (1328 AD). He sent an envoy with a fragrant letter to Jiangshan to thank Baogong and comfort Zhonggong Tanfang. In the spring of the second year of Tianli (1329 AD), he sent an envoy to specially grant Zhonggong Tanfang the title of Grand Master of Guangci Yuanwu, and to preside over the Great Chongxi Wanshou (Temple).'
。兼領蔣山太平興國禪寺。至正二年行宣政院使納麟高公起師住徑山。五年特旨命師住大龍翔集慶寺。六年三月退居廣慈庵。七月寺災。師惕然。念先皇厚恩而起。再主寺事。七年寺成。八年示寂。阇維舍利無算(銘不錄)。
鄧文原
文源。字善之。巴西人。為翰林待制兼國史院編修。謚康莊。撰石林鞏公塔銘曰。佛氏之道。非有非空。非垢非凈。是正法宗。俗昧原本。囂昏蕩潏。不有津筏。曷拯于溺。言為理筌。理得言忘。有泥言說。大道榛荒。惟石林師。祇園之杰。一念昭容。萬法了徹。本無有法。為覺群迷。出方便慧。作誨導師。南山繚屏。慧日其頂。自師之亡。山空云冷。師亦不亡。空無生滅。勒銘山阿。昭示來哲。
張翥
翥。字仲舉。號蛻庵。封潞國公。有衡山二十三題之詩。今止錄若干首。般若寺曰。般若南朝寺。思公第一傳。拓開方丈地。坐斷再生禪。貝葉收經夾。曇華散法筵。山靈應夜夜。來禮佛燈前。一坐巖曰。初地靈峰下。重來為講經。神應合掌受。石亦點頭聽。云鶴隨飛缽。湖龍入凈瓶。至今華雨處。長照一燈青。二生塔曰。塔寺前朝舊。山林宿業空。法身無幻壞。藏骨自神通。寶供珊瑚碧。珠光舍利紅。無緣香一瓣。迴向佛堂中。三生藏曰。神僧涅槃處。那有
【現代漢語翻譯】 現代漢語譯本：兼任蔣山太平興國禪寺住持。至正二年（1342年），行宣政院使納麟高公請他去徑山主持寺務。至正五年（1345年），特別旨意命他擔任大龍翔集慶寺住持。至正六年（1346年）三月，退居廣慈庵。七月，寺廟發生火災。他深感不安，念及先皇的恩德，於是重新主持寺務。至正七年（1347年），寺廟重建完成。至正八年（1348年）圓寂。火化后得到無數舍利（銘文不在此收錄）。
鄧文原
鄧文原，字善之，巴西人。曾任翰林待制兼國史院編修，謚號康莊。他撰寫的《石林鞏公塔銘》中寫道：『佛的道理，非有非空，非垢非凈，這是正法的宗旨。世俗之人不明根本，喧囂昏亂，如果沒有渡船，如何拯救溺水之人？言語是通往真理的工具，理解了真理就應忘記言語。執著于言語，大道就會荒蕪。只有石林禪師，是祇園（Jetavana，佛教術語，指佛陀居住的精舍）中的傑出人物。一念之間就能明白一切，萬法都能徹底領悟。本來就沒有什麼固定的法，爲了覺悟迷惑的眾生，才示現方便智慧，作為教誨引導的導師。南山環繞如屏障，慧日照耀山頂。自從禪師圓寂后，山空云冷。禪師也並沒有真正離去，因為空性沒有生滅。將銘文刻在山坡上，昭示後來的賢哲。』
張翥
張翥，字仲舉，號蛻庵，被封為潞國公。著有《衡山二十三題》的詩，現在只收錄其中幾首。《般若寺》：『般若寺是南朝的寺廟，思公（僧人名號，具體指誰待考）是第一代傳人。開闢了方丈之地，坐禪斷絕了再生之念。貝葉用來收藏經書，曇花散佈在講法的場所。山神應該每夜都來，在佛燈前禮拜。』《一坐巖》：『在初地靈峰之下，再次前來是爲了講經。神靈應聲合掌接受，石頭也點頭傾聽。云鶴跟隨飛舞的缽，湖中的龍進入了凈瓶。直到現在，華雨灑落的地方，依然照耀著一盞青燈。』《二生塔》：『塔和寺廟都是前朝的舊物，山林中的宿業已經空寂。法身沒有虛幻的壞滅，藏骨自然有神通。珍寶供奉著珊瑚的碧色，珠光閃耀著舍利的紅色。沒有其他因緣，只有一瓣香，迴向給佛堂之中。』《三生藏》：『神僧涅槃的地方，哪裡會有』
【English Translation】 English version: He concurrently held the position of abbot of Jiangshan Taiping Xingguo Zen Monastery. In the second year of the Zhizheng era (1342 AD), Na Lin Gao, an envoy of the Xuanzheng Yuan, invited him to reside at Jingshan Monastery. In the fifth year of Zhizheng (1345 AD), he was specially ordered to serve as abbot of Dalongxiang Jiqing Monastery. In the third month of the sixth year of Zhizheng (1346 AD), he retired to Guangci Hermitage. In July, the monastery was destroyed by fire. He was deeply concerned and, mindful of the late emperor's great kindness, resumed his duties as abbot. In the seventh year of Zhizheng (1347 AD), the monastery was rebuilt. In the eighth year of Zhizheng (1348 AD), he passed away. Countless 'sariras' (Buddhist relics) were obtained after cremation (the inscription is not included here).
Deng Wenyuan
Deng Wenyuan, also known as Shan Zhi, was a native of Brazil. He served as a Hanlin Academician-in-Waiting and Compiler of the National History Institute, and was posthumously honored as Kangzhuang. In his inscription for the Stone Forest Gonggong Pagoda, he wrote: 'The Buddha's doctrine is neither existent nor non-existent, neither defiled nor pure; this is the essence of the true Dharma. Worldly people are ignorant of the root, noisy and confused. Without a ferry, how can those who are drowning be saved? Words are tools for understanding truth; once the truth is understood, words should be forgotten. Attachment to words leads to the desolation of the great path. Only Master Shilin, a prominent figure in Jetavana (Jetavana, a Buddhist term referring to the monastery where the Buddha resided), can understand everything in a single thought and thoroughly comprehend all dharmas. Originally, there is no fixed Dharma; it is only for the sake of awakening deluded beings that expedient wisdom is manifested, serving as a teacher to guide them. The Southern Mountains surround like a screen, and the sun of wisdom shines upon the summit. Since the master's passing, the mountains are empty and the clouds are cold. Yet, the master has not truly departed, for emptiness has no birth or death. The inscription is carved on the hillside to enlighten future sages.'
Zhang Zhu
Zhang Zhu, also known as Zhong Ju, with the pseudonym Tuian, was enfeoffed as Duke of Lu. He wrote a series of poems titled 'Twenty-Three Themes of Mount Heng', of which only a few are recorded here. 'Bore Temple': 'Bore Temple is a temple from the Southern Dynasties, and Si Gong (a monk's name, specific identity to be verified) was the first to transmit it. He opened up the abbot's quarters and sat in meditation, severing the thought of rebirth. Palm-leaf manuscripts are used to store scriptures, and 'udumbara' (a type of flower) are scattered at the Dharma assembly. The mountain spirits should come every night to worship before the Buddha's lamp.' 'One Sitting Rock': 'Beneath the Lingfeng Peak of the First Ground, coming again is for lecturing on the scriptures. The spirits respond by joining their palms in acceptance, and the stones also nod in agreement. Cloud cranes follow the flying alms bowl, and the dragon in the lake enters the clean bottle. Until now, the place where the flower rain falls still shines with a green lamp.' 'Second Life Pagoda': 'The pagoda and temple are old relics from the previous dynasty, and the accumulated karma in the mountains and forests has become empty. The Dharma body has no illusory destruction, and the buried bones naturally possess spiritual power. Treasures are offered with the azure color of coral, and the light of pearls shines with the red of 'sariras' (Buddhist relics). Without other causes, only a single petal of incense is offered, dedicated to the Buddha hall.' 'Three Lives Treasury': 'The place where the divine monk attained 'nirvana' (the state of enlightenment), where would there be'
去來今。尚記三生石。難磨萬古心。地埋禪剎古。山掩岳祠深。長日間鐘梵。蕭蕭楓桂林。定心石曰。燕坐百念息。湛然方寸間。相無分彼我。空已判真頑。魑魅來相試。芻尼去不還。從人笑癡衲。長日此看山。磚鏡亭曰。曹溪一祖后。衡岳世多賢。分得燈相續。提將密印傳。法音風萬籟。禪性月中天。珍重磨磚喻。微機要自詮。大慧塔曰。大慧談經地。林園即給孤。鑿云藏舍利。鞭石起浮圖。風鐸時喧寂。天燈忽有無。沙門每來此。三繞作南謨。
楊維禎
維禎。字廉夫。越之諸暨人。泰定間以宏辭奧學登高科。出令天臺。累遷至江西提舉學校通五經。晚年寓吳淞。筑蓬臺玄閣于鶴城東門外。肆意文灑。傲兀於九峰三泖間。嘗著大悲菩薩像志曰。車溪廣福寺主僧竺隱道師。得靈木三尺有六寸。于古張騫祠下。質堅如石。色紺紫。文成金線。焚之馨如柏。師命刻工為大悲菩薩千手眼像。介其友訓。求志於余。昔成都法師敏行。以大栴檀作千手眼像。求文于東坡道人。道人曰。其所以然。以一發一毛為言曰。舉一發而頭為之動。拔一毛而身為之變。發即毛爾。道人取喻過重。又以世人一手一足一目一耳不能兼運。而菩薩應之弗亂。則智人亦有五事俱用。伎人至有分面笑哭。使菩薩分手為執。于執伎中。又分
【現代漢語翻譯】 現代漢語譯本 去來今（過去、現在、未來）。依然記得三生石（佛教用語，指記錄前世、今生、來世因緣的石頭）。難以磨滅這萬古不變的真心。禪寺古老，深埋于地下。岳王廟（祭祀岳飛的祠廟）幽深，掩映在山間。漫長的白日裡，時時傳來鐘聲和梵唱。蕭蕭瑟瑟的楓樹和桂樹，構成一片樹林。 定心石上寫道：燕坐靜修，百種雜念止息。內心清澈明凈。沒有彼此的分別。已經分辨清楚什麼是真，什麼是頑固。山精妖怪前來試探。僧人離去不再返回。任憑人們嘲笑這癡心的僧人。長日漫漫，只是在此看山。 磚鏡亭上寫道：自曹溪慧能（六祖慧能，禪宗六祖）之後。衡山多出賢才。分得佛燈，代代相續。傳遞著秘密的印記。佛法的聲音如風吹萬籟。禪的本性如同天上的明月。請珍重這磨磚成鏡的譬喻（指禪宗頓悟的道理）。細微的玄機要自己去領悟。 大慧塔上寫道：這裡是大慧宗杲（南宋禪宗大師）談經說法的地方。林園就是當年的給孤獨園（佛教寺院）。開鑿山石，埋藏佛舍利。鞭打山石，建造佛塔。風鈴時而喧鬧，時而寂靜。天燈忽明忽滅，若有若無。僧人每次來到這裡。都要繞塔三圈，口唸南謨（皈依）。
楊維禎
楊維禎，字廉夫，越州諸暨（今浙江諸暨）人。泰定年間（元朝年號，1324-1328年）以精通宏大的辭賦和深奧的學問而考中高科。出任天臺縣令。多次陞遷至江西提舉學校，通曉五經。晚年居住在吳淞（今上海吳淞）。在鶴城東門外建造蓬臺玄閣。縱情于詩文創作。傲然獨立於九峰山和三泖湖之間。曾經撰寫《大悲菩薩像志》說：車溪廣福寺的主持僧人竺隱道師，得到一塊長三尺六寸的靈木。在古張騫祠下發現的，質地堅硬如石頭，顏色是紺紫色，紋理呈現出金線。焚燒時散發出柏樹般的香味。竺隱道師命工匠雕刻成千手眼大悲菩薩像。通過他的朋友訓，向我請求撰寫傳記。過去成都的法師敏行，用大栴檀木製作千手眼像，向蘇軾（東坡道人）求文。蘇軾說：『之所以這樣做，如果用一發一毛來說，舉起一根頭髮，頭就會動，拔掉一根毛，身體就會發生變化，頭髮就是毛。』蘇軾的比喻過於嚴重了。又認為世人的一手一足一目一耳不能同時運用，而菩薩應付起來卻不會混亂。那麼聰明人也有五件事同時使用的。藝人甚至能做到分面而笑或哭。如果讓菩薩分出手來執持，在執持技藝之中，又分
【English Translation】 English version Past, present, and future. I still remember the Three Lives Stone (a Buddhist term referring to a stone that records the karmic connections of past, present, and future lives). It is difficult to erase this eternally unchanging true heart. The ancient Chan monastery is buried deep underground. The Yue Wang Temple (a shrine to Yue Fei) is secluded, hidden in the mountains. During the long days, the sounds of bells and chanting are heard from time to time. The rustling maple and osmanthus trees form a forest. The Heart-Settling Stone says: Sitting in meditation, a hundred distracting thoughts cease. The mind is clear and bright. There is no distinction between self and others. It has already been distinguished what is true and what is stubborn. Mountain spirits and demons come to test. The monks leave and do not return. Let people laugh at this foolish monk. The long days are spent just watching the mountains. The Brick Mirror Pavilion says: Since Caoxi Huineng (the Sixth Patriarch of Chan Buddhism) there have been many virtuous people in Hengshan. The lamp of Buddhism has been passed down from generation to generation. The secret seal is transmitted. The sound of the Dharma is like the wind blowing through all things. The nature of Chan is like the moon in the sky. Please cherish the metaphor of grinding a brick into a mirror (referring to the principle of sudden enlightenment in Chan Buddhism). The subtle mysteries must be understood by oneself. The Great Wisdom Pagoda says: This is where Dahui Zonggao (a Chan master of the Southern Song Dynasty) lectured on the scriptures. The garden is the Jetavana Vihara (a Buddhist monastery). Carving rocks to bury the Buddha's relics. Whipping the rocks to build the pagoda. The wind chimes are sometimes noisy and sometimes quiet. The heavenly lamps are sometimes bright and sometimes not. Monks come here every time. They circumambulate the pagoda three times, reciting Namo (refuge).
Yang Weizhen
Yang Weizhen, courtesy name Lianfu, was a native of Zhuji, Yuezhou (present-day Zhuji, Zhejiang). During the Taiding period (Yuan Dynasty reign, 1324-1328 AD), he passed the high-level imperial examination with his mastery of grand prose and profound learning. He served as the magistrate of Tiantai County. He was promoted several times to become the Education Intendant of Jiangxi, well-versed in the Five Classics. In his later years, he lived in Wusong (present-day Wusong, Shanghai). He built the Pengtai Xuan Pavilion outside the east gate of Hecheng. He indulged in poetry and prose creation. He stood proudly between the Nine Peaks Mountains and the Three Mao Lakes. He once wrote 'A Record of the Image of the Great Compassion Bodhisattva,' saying: 'The abbot monk Zhuyin Daoshi of Chexi Guangfu Temple obtained a piece of sacred wood three feet six inches long. It was found under the ancient Zhang Qian Shrine, with a texture as hard as stone, a color of dark purple, and patterns resembling gold threads. When burned, it emitted a fragrance like cypress. Zhuyin Daoshi ordered craftsmen to carve it into a Thousand-Handed and Thousand-Eyed Great Compassion Bodhisattva image. Through his friend Xun, he requested me to write a biography. In the past, the Chengdu Dharma Master Minxing made a Thousand-Handed and Thousand-Eyed image from great sandalwood and sought an inscription from Su Shi (Taoist Dongpo). Su Shi said: 'The reason for doing this, if we speak of a single hair, raising a single hair will move the head, plucking a single hair will change the body, hair is hair.' Su Shi's metaphor was too heavy. He also believed that the world's one hand, one foot, one eye, and one ear cannot be used simultaneously, but the Bodhisattva can handle them without confusion. Then wise men also have five things to use at the same time. Performers can even smile or cry with different faces. If the Bodhisattva is allowed to divide his hands to hold, in the holding of skills, and then divide'
器動靜。勢有必不可者。是伎人高佛法。則佛法豈為神也乎。今夫發一拔則頭為之痛。焚一發則發未嘗痛。甲一搖則指為之痛。剪一甲則甲未嘗痛。何也。吾以質諸菩薩。菩薩亦不能喻於我。則道人能應之說窮矣。師慧于文。如古契嵩。必慧于道。吾敢申以問之。頌曰。禹不西流。稷不冬黍。有能不能。物有定所。蜾咒而螟。𧏙抱而蟬。物轉如此。佛胡不然。犀以望月。角含月華。像以聞雷。牙生雷花。物感如此。我胡不爾。感物轉物。佛大弟子。
蘇大年
大年。字昌齡。號西澗居士。楊州人。嘗撰仲芳倫公語錄序。略曰。昔鷲嶺拈花。迦葉微笑。少林面壁。二祖安心。莫非揭示頂𩕳上一著。所謂教外別傳者也。自曹溪而下。枝分派別。或棒或喝。或擎叉或豎指。其機用雖各不同。然而指示學者密契直源則一而已。鳳臺仲芳禪師倫公。早歲遍參知識。履踐穩密。證悟切當。至於得坐披衣。為四海衲子之所崇仰。觀其提唱。識見明白。使夫學者死盡偷心。從上佛祖之道不墜。其于宗教豈曰小補哉。
佛法金湯編卷第十六
天臺釋如惺重校
No. 1628-F 重刻佛法金湯編後序
我師象先清和尚宴寂之餘。嘗於是編重加仇閱。一日出示惺曰。如來以正法眼藏付摩訶迦葉。
【現代漢語翻譯】 現代漢語譯本 器物的運動和靜止，形勢有其必然性。如果說藝人崇尚佛法，難道佛法就因此成為神靈了嗎？現在，拔掉一根頭髮，頭就會感到疼痛；焚燒一根頭髮，頭髮本身卻不會感到疼痛。搖動一下指甲，手指就會感到疼痛；剪掉一塊指甲，指甲本身卻不會感到疼痛。這是為什麼呢？我用這個問題請教菩薩，菩薩也不能為我解釋清楚。那麼，道人能解答的說法就到此為止了。大師您精通文章，像古代的契嵩一樣，必定也精通佛道。我斗膽向您請教。頌詞說：禹不會向西流，稷不會在冬天種黍。事物有其能力和不能，物體有其固定的位置。蜾贏（guǒ yíng，一種寄生蜂）通過咒語使螟蛉（míng líng，一種害蟲）變成自己的孩子，𧏙（fú，一種小蟲）抱著東西變成蟬。萬物變化如此，佛為什麼不是這樣呢？犀牛用角來望月，角中含有月亮的精華；大象用耳朵來聽雷，牙齒上生出雷電的花紋。萬物感應如此，我為什麼不能這樣呢？感應外物，轉化外物，這才是佛的大弟子。
蘇大年
大年，字昌齡，號西澗居士，揚州人。曾經撰寫《仲芳倫公語錄序》，大略是說：從前靈鷲山（鷲嶺）上釋迦牟尼佛拈花示眾，摩訶迦葉（Mahākāśyapa）微笑領會，少林寺里達摩祖師面壁，二祖慧可安心求法，無非是揭示頭頂上最關鍵的一著。這就是所謂的『教外別傳』。從曹溪慧能大師之後，禪宗分支流派眾多，有的用棒喝，有的用擎叉，有的用豎指，他們的機鋒運用雖然各有不同，然而指示學者秘密地契合直指本源這一點卻是一致的。鳳臺仲芳禪師倫公，早年廣泛參訪善知識，修行實踐穩妥周密，證悟真實恰當，以至於得到坐禪披衣的資格，被四海雲遊僧人所崇敬仰慕。觀察他的提倡，見識明白透徹，使得學者徹底斷絕偷心，從上代佛祖傳下來的道統不至於衰落。他對禪宗的貢獻難道能說是微小的嗎？
《佛法金湯編》卷第十六
天臺釋如惺重新校對
No. 1628-F 重刻《佛法金湯編》後序
我的老師象先清和尚圓寂之後，曾經對這部書重新加以校對。有一天拿出來給我看，說：如來佛將正法眼藏傳付給摩訶迦葉（Mahākāśyapa）。
【English Translation】 English version The movement and stillness of objects, situations have their inevitability. If it is said that performers admire the Buddha-dharma, does the Buddha-dharma therefore become a deity? Now, plucking a hair causes the head to ache; burning a hair, the hair itself does not feel pain. Wiggling a fingernail causes the finger to ache; cutting a fingernail, the nail itself does not feel pain. Why is this? I ask the Bodhisattvas about this, but the Bodhisattvas cannot explain it to me. Then, the explanations that a Daoist can provide come to an end. Master, you are proficient in writing, like the ancient Qisong, you must also be proficient in the Dao. I dare to ask you. The verse says: Yu does not flow westward, Ji does not plant millet in winter. Things have their abilities and inabilities, objects have their fixed places. The mud dauber (guǒ yíng, a kind of parasitic wasp) uses spells to turn the larva (míng líng, a kind of pest) into its own child, the small insect (fú, a kind of small insect) embraces something and turns into a cicada. All things change like this, why is the Buddha not like this? The rhinoceros uses its horn to look at the moon, the horn contains the essence of the moon; the elephant uses its ears to hear thunder, the tusks grow thunder patterns. All things respond like this, why can't I be like this? Respond to external things, transform external things, this is the great disciple of the Buddha.
Su Danian
Danian, styled Changling, named Xijian Hermit, was a native of Yangzhou. He once wrote a preface to the 'Recorded Sayings of Zhongfang Lun Gong', which roughly says: In the past, on Vulture Peak (Gṛdhrakūṭa), Śākyamuni Buddha held up a flower, and Mahākāśyapa smiled in understanding; in Shaolin Temple, Bodhidharma faced the wall, and the Second Patriarch Huike sought peace of mind. These were all about revealing the most crucial point on the top of the head. This is what is called 'a special transmission outside the teachings'. From Master Huineng of Caoxi onwards, the Zen school branched into many lineages, some using blows and shouts, some using raised forks, some using raised fingers. Although their methods of application were different, the point of instructing students to secretly and directly accord with the original source was the same. Chan Master Zhongfang Lun Gong of Fengtai, in his early years, widely visited knowledgeable teachers, his practice was steady and thorough, and his enlightenment was real and appropriate, to the extent that he obtained the qualification to sit in meditation and wear the robe, and was revered and admired by monks traveling around the world. Observing his teachings, his understanding is clear and thorough, enabling students to completely cut off the thieving mind, and the tradition passed down from the Buddhas and Patriarchs of the past will not decline. Can his contribution to Zen be said to be small?
The Golden Soup Compilation of Buddha-dharma, Volume Sixteen
Revised by Shi Ruxing of Tiantai
No. 1628-F Postscript to the Re-engraved Golden Soup Compilation of Buddha-dharma
After my teacher, the Venerable Xiangxian Qing, passed away, he once re-examined this book. One day he took it out and showed it to me, saying: The Tathagata transmitted the Eye Treasury of the True Dharma to Mahākāśyapa.
以佛法付國王大臣。意非弟子內紹。則慧命安寄。非王臣外護。則教法凌夷。故漢明以來聖君賢臣不負所囑。所以泰公有是編也。吾欲行之未逮。子盍圖之。萬曆戊戌冬。予游云間。會陸宗伯．袁比部．俞僉憲及鄉進士錢公．姜公議修 昭代金湯。以備通考。因念先志所存。遂謀梓原編為四方搜遺嚆矢。或者疑曰。韓朱孳孳排斥。世耳熟焉。今亦具載編中。何也。予曰。不然。竊聞五味相濟為和。唐虞之道不廢。吁咈茍求其是則排斥訕詆乃發明之深也。佛法巍巍。滿乾坤亙今古。愈久愈光。固知護法者之力。烏知非呵法者之互為力耶。聖教序為金城。佛骨表亦金城。護法論為湯池。無佛論亦湯池。韓朱所以始非之。終必是之。陽左之。陰實右之。吾知其不能逃于佛性外也。嗚呼。非三武孰知僧之不可滅。非韓朱又孰知教之不可廢。至我明 太祖高皇帝。聖神天縱。弘廣佛乘。二百年來猗歟盛矣。間有一二珍拾韓朱唾餘。漫相詆𧭡。何異日月出矣而猶晦瞑莫辯。寧不長見笑于大方者乎。噫。泰公心亦勤矣。進可擴明哲之幽襟。退可銷拘攣之口業。潛神貝葉。枯木龍吟。始知古皇宣聖無二舌頭。毀不加損。譽不加隆。昔靈山八萬開士誓願護持。世尊辭云。吾有六萬恒河沙菩薩。於我滅后護持我法。若編中聖君賢臣名儒碩彥
{ "translations": [ "現代漢語譯本：", "將佛法託付給國王和大臣。如果不是弟子在內部繼承佛法，那麼慧命（智慧的生命）將寄託在哪裡呢？如果不是國王和大臣在外部護持佛法，那麼佛教的教法就會衰落。所以自從漢明帝（東漢明帝劉莊，公元28-75年）以來，聖明的君主和賢能的臣子沒有辜負佛的囑託。這就是泰公（編者）編寫這本書的原因。我想要推行這本書卻沒有做到，您為什麼不設法完成它呢？萬曆（明神宗朱翊鈞，公元1573-1620年）戊戌年冬天，我遊歷云間，與陸宗伯、袁比部、俞僉憲以及鄉進士錢公、姜公商議修訂《昭代金湯》，以備將來參考。因此想到了先輩的遺志，於是謀劃刊印原書，作為廣泛蒐集遺失文獻的開端。或許有人會懷疑說，韓愈和朱熹孜孜不倦地排斥佛教，世人對此耳熟能詳，現在也將他們的言論全部收錄在書中，這是為什麼呢？我說，不是這樣的。我聽說五味相互調和才能成為美味，唐堯虞舜的治國之道也沒有廢棄不同的意見。如果能夠尋求真理，那麼排斥和詆譭實際上是更深刻的闡明。佛法巍峨，充滿天地，貫穿古今，越久越光明。我們固然知道護法者的力量，難道不知道那些批評佛法的人也在互相成就嗎？《聖教序》是金城，《佛骨表》也是金城，《護法論》是湯池，《無佛論》也是湯池。韓愈和朱熹最初否定佛教，最終必定會肯定佛教。表面上反對，實際上暗中贊同。我知道他們無法逃脫佛性之外。唉！如果不是周武帝、北周武帝（宇文邕，公元543-578年）、唐武宗（李炎，公元814-846）、後周世宗（柴榮，公元921-959）這三武滅佛，誰會知道僧侶是無法被消滅的？如果不是韓愈和朱熹，又有誰會知道佛教是不可廢除的？到了我大明太祖高皇帝（朱元璋，公元1328-1398），聖明神武，弘揚佛法，兩百年來多麼興盛啊！偶爾有一兩個人撿拾韓愈和朱熹的殘餘言論，隨意詆譭，這和太陽出來了卻仍然昏暗不明有什麼區別呢？難道不會被見識廣博的人所嘲笑嗎？唉！泰公的心也很勤奮啊！進可以擴充套件聰明人的深遠見解，退可以消除拘泥固執的口業。潛心研究佛經，如同枯木發出龍吟。這才知道古代的皇帝和聖人沒有兩套不同的說法。譭謗不會減少什麼，讚譽也不會增加什麼。從前靈山法會上八萬開悟之士發誓護持佛法，世尊說，我有六萬恒河沙數的菩薩，在我滅度后護持我的佛法。如果書中記載的聖明君主、賢能大臣、著名儒士和大學者", "english_translations": [ "English version:", "Entrust the Buddha-dharma to kings and ministers. If it is not disciples who internally inherit it, where shall the life of wisdom (慧命) (the life of wisdom) be entrusted? If it is not kings and ministers who externally protect it, then the Buddhist teachings will decline. Therefore, since Emperor Ming of Han (漢明帝) (Emperor Ming of the Eastern Han Dynasty, Liu Zhuang, 28-75 AD), wise rulers and virtuous ministers have not failed the Buddha's entrustment. That is why Taigong (泰公) (the compiler) compiled this book. I wanted to promote it but could not, why don't you try to complete it? In the winter of the Wuxu year of the Wanli (萬曆) (Emperor Shenzong of Ming, Zhu Yijun, 1573-1620 AD) era, I traveled to Yunjian and discussed with Lu Zongbo, Yuan Bibu, Yu Qianxian, and the village Jinshi Qian Gong and Jiang Gong to revise 'Zhaodai Jintang' (昭代金湯) in preparation for future reference. Therefore, I thought of the predecessors' legacy, and then planned to print the original book as the beginning of a wide collection of lost documents. Perhaps someone will doubt and say, Han Yu and Zhu Xi tirelessly rejected Buddhism, and the world is familiar with this. Now their remarks are all included in the book, why is this? I said, it is not like this. I have heard that the five flavors must be harmonized to become delicious, and the way of governing the country of Tang Yao and Yu Shun has not abandoned different opinions. If we can seek the truth, then rejection and criticism are actually a deeper explanation. The Buddha-dharma is majestic, full of heaven and earth, running through ancient and modern times, and the longer it lasts, the brighter it becomes. We certainly know the power of the Dharma protectors, don't we know that those who criticize the Dharma are also accomplishing each other? 'Preface to the Sacred Teachings' (《聖教序》) is a golden city, 'Memorial on the Bone of the Buddha' (《佛骨表》) is also a golden city, 'Treatise on Protecting the Dharma' (《護法論》) is a hot spring, and 'On the Absence of Buddha' (《無佛論》) is also a hot spring. Han Yu and Zhu Xi initially denied Buddhism, and will eventually affirm Buddhism. Superficially opposed, but actually secretly agreed. I know they cannot escape outside of Buddha-nature. Alas! If it were not for the Three Wu (三武) (Emperor Wu of Zhou, Emperor Wu of Northern Zhou (Yuwen Yong, 543-578 AD), Emperor Wuzong of Tang (Li Yan, 814-846 AD), and Emperor Shizong of Later Zhou (Chai Rong, 921-959 AD)) who destroyed Buddhism, who would know that monks cannot be eliminated? If it were not for Han Yu and Zhu Xi, who would know that Buddhism cannot be abolished? When it came to my great Ming Taizu Gao Emperor (明太祖高皇帝) (Zhu Yuanzhang, 1328-1398 AD), who was wise and martial, promoted the Buddha-dharma, how prosperous it has been for two hundred years! Occasionally, one or two people pick up the remaining remarks of Han Yu and Zhu Xi and arbitrarily slander them. What is the difference between this and the sun coming out but still being dark and unclear? Wouldn't it be laughed at by those with broad knowledge? Alas! Taigong's heart is also diligent! Advancing can expand the profound insights of intelligent people, and retreating can eliminate the stubborn karma of speech. Immersing oneself in the study of Buddhist scriptures is like a dead tree making a dragon's roar. Only then do we know that the ancient emperors and sages did not have two different statements. Slander will not reduce anything, and praise will not increase anything. In the past, 80,000 enlightened people at the Vulture Peak Assembly vowed to uphold the Dharma. The World Honored One said, 'I have 60,000 Ganges sand-number Bodhisattvas who will uphold my Dharma after my extinction.' If the wise rulers, virtuous ministers, famous Confucian scholars, and great scholars recorded in the book" ] }
。非沙眾之示現耶。非乘願力為如來使耶。庚子夏月 佛降生日工竣。原十卷。今分十六卷。僭勒簡末用紀歲月云爾。
天臺山慈雲禪寺沙門如惺識
【現代漢語翻譯】 現代漢語譯本： 難道這不是非沙眾（非僧侶的大眾）的示現嗎？難道這不是乘願力（憑藉誓願的力量）作為如來（佛陀）的使者嗎？庚子年（1900年）夏季，佛誕日（佛陀誕生的日子）工程竣工。原本是十卷，現在分為十六卷。我冒昧地在書的末尾記錄這些，用來記載歲月而已。
天臺山慈雲禪寺沙門如惺 識
【English Translation】 English version: Is this not a manifestation of the non-Sangha assembly (non-monastic community)? Is this not riding on the power of vows (the strength of vows) to be a messenger of the Tathagata (Buddha)? In the summer month of the Gengzi year (1900), the project for the Buddha's birthday (the day of Buddha's birth) was completed. Originally ten volumes, now divided into sixteen volumes. I presumptuously record this at the end of the book to mark the years.
Shramana Ru Xing of Ciyun Zen Monastery on Mount Tiantai.