X88n1643_兜率龜鏡集
卍新續藏第 88 冊 No. 1643 兜率龜鏡集
No. 1643-A 兜率龜鏡集緣起
是集之由作也。初本師和尚侍者遠目上座。以童真入道。精修密踐。得上生徴應。緇素見聞。莫不感羨咨嗟。時清士曾通紹。因啟師曰。紹聞。西方有往生集。行世。而兜率上生。古今不乏名賢。何獨無乎。愿師撰之。以為萬世龜鏡。師曰。善哉。子之問也。誠為救病之良藥。渡苦海之慈舟。蓋以凡夫一念迷真。妄緣塵影。流浪生死。渺無返期。六趣升沉。三界奚出。未階三賢十聖。寧免分段生方。況茲末世狂妄。多以識心影子。為見性悟道。錯認石火電光。爲了卻生死。肆志空談。撥無因果。毀持戒者為執相。詆看教者為鉆故紙。貶往生者為小根下愚。不思馬鳴龍樹愿覲彌陀。無著天親誓見彌勒。其為何根何愚哉。妄譏賢聖。輕謗經律。罪將誰代。雖云頓悟。習惑未除。一入他腹。隔陰之昏難免。五祖戒。青草堂。遜長老。嚴首座。足為前鑒。識想紛飛。擬齊先哲。煩惱熾炎。言超佛祖。未證無生。終隨業識流轉。彌陀彌勒真大知識。舍而不參。觀音勢至天臺凈慈。誠為良友。胡不親哉。覺生母鄒氏。已蒙 慈尊接引。得升內院。洪恩浩瀚。圖報莫由。乃復懇本師。速成斯集。為四眾之寶筏。後代
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 88 冊 No. 1643 兜率龜鏡集
No. 1643-A 兜率龜鏡集緣起
此集子的由來是這樣的：當初，本師和尚的侍者遠目上座，以童真入道，精進修行，秘密實踐，得到了上生兜率天的徵兆和應驗。僧俗大眾見聞此事，無不感到羨慕和讚歎。當時，清士曾通紹，於是向本師啟稟說：『我曾通紹聽說，西方有《往生集》流傳於世。而往生兜率天，自古至今不乏名賢，為何獨獨沒有這樣的集子呢？希望師父您能撰寫一部，作為萬世的龜鑑。』本師說：『好啊，你問得很好。這確實是救治病痛的良藥，是渡過苦海的慈悲之舟。因為凡夫一念迷惑了真性，虛妄地攀緣塵世的影子，流浪于生死輪迴之中，渺茫而沒有返回之期。六道升沉，三界之中又能到哪裡去呢？沒有達到三賢十聖的境界，終究免不了分段生死。更何況現在這末法時代，狂妄之徒，大多以意識心的影子，當作見性悟道，錯把石火電光，當作了脫生死。肆意空談，否定因果。詆譭持戒的人是執著于表相，貶低看經書的人是鉆研故紙堆，貶低求往生的人是小根器、下等愚人。不想想馬鳴菩薩、龍樹菩薩都發愿要覲見阿彌陀佛（Amitabha），無著菩薩、天親菩薩都發誓要見到彌勒菩薩（Maitreya）。他們又是什麼根器，什麼愚人呢？妄自譏諷賢聖，輕慢誹謗經律，這樣的罪過將由誰來承擔？雖然口頭上說頓悟，但習氣和迷惑並沒有消除。一旦進入他人腹中，隔陰之迷難以避免。五祖戒禪師、青草堂禪師、遜長老、嚴首座，足以作為前車之鑑。意識和想法紛亂飛舞，想要與先哲比肩。煩惱像火焰一樣熾盛，言語超過佛祖。沒有證得無生法忍，終究要隨著業識流轉。阿彌陀佛（Amitabha）、彌勒菩薩（Maitreya）才是真正的大善知識，卻捨棄而不去參拜。觀音菩薩（Avalokitesvara）、勢至菩薩（Mahasthamaprapta）、天臺宗、凈慈寺，確實是良師益友，為何不親近呢？弟子的生母鄒氏，已經蒙受 慈悲的佛陀接引，得以升入兜率內院。洪大的恩德浩瀚無邊，想要圖報卻無從下手。因此再次懇請本師，儘快完成這部集子，作為四眾弟子的寶筏，後代的龜鑑。
【English Translation】 English version 卍 New Continued Canon, Volume 88, No. 1643, Collection of Mirrors for Tushita Heaven
No. 1643-A Origin of the Collection of Mirrors for Tushita Heaven
The origin of this collection is as follows: Initially, the attendant of the original teacher, the Venerable Yuanmu, entered the path as a youth, diligently cultivating and secretly practicing, and received signs and confirmations of being reborn in Tushita Heaven. Monastics and laypeople who heard and saw this were all filled with admiration and praise. At that time, the pure scholar Zeng Tongshao, therefore, reported to the original teacher, saying: 'I, Tongshao, have heard that there is a 'Collection of Rebirths' in the Western Pure Land that is circulating in the world. And rebirth in Tushita Heaven has been achieved by many virtuous people throughout history, so why is there no such collection for Tushita? I hope that you, Master, can compile one, to serve as a mirror for all generations.' The original teacher said: 'Excellent, your question is very good. It is indeed a good medicine for curing illnesses and a compassionate boat for crossing the sea of suffering. Because ordinary people, with one thought, are deluded from their true nature, falsely clinging to the shadows of the dust, wandering in the cycle of birth and death, vaguely and without a return date. Ascending and descending through the six realms, where can one go in the three realms? Without reaching the stage of the Three Worthies and Ten Saints, one will inevitably be subject to segmented birth and death. Moreover, in this degenerate age, many arrogant people take the shadows of their consciousness as seeing the nature and realizing the path, mistakenly taking the sparks of flint and flashes of lightning as the end of birth and death. They indulge in empty talk, denying cause and effect. They criticize those who uphold the precepts as being attached to appearances, belittle those who read the scriptures as delving into old papers, and disparage those who seek rebirth as having small roots and being inferior fools. They do not consider that Bodhisattva Ashvaghosa and Bodhisattva Nagarjuna vowed to visit Amitabha Buddha (Amitabha), and Bodhisattva Asanga and Bodhisattva Vasubandhu vowed to see Maitreya Buddha (Maitreya). What kind of roots and fools were they? Recklessly mocking the virtuous and sages, lightly slandering the scriptures and precepts, who will bear such sins? Although they speak of sudden enlightenment, their habits and delusions have not been eliminated. Once they enter another's womb, the darkness of the intervening birth is difficult to avoid. Chan Master Wuzu Jie, Chan Master Qingcaotang, Elder Xun, and Chief Seat Yan are sufficient as lessons from the past. Thoughts and ideas fly about in confusion, wanting to be on par with the wise men of the past. Afflictions are as blazing as flames, words surpassing the Buddhas and Patriarchs. Without attaining non-origination, one will ultimately follow the flow of karmic consciousness. Amitabha Buddha (Amitabha) and Maitreya Buddha (Maitreya) are truly great good advisors, yet they are abandoned and not visited. Avalokitesvara Bodhisattva (Avalokitesvara), Mahasthamaprapta Bodhisattva (Mahasthamaprapta), Tiantai Sect, and Jingci Temple are indeed good teachers and friends, why not be close to them? This disciple's birth mother, Zou, has already received the compassionate Buddha's guidance and has been able to ascend to the inner court of Tushita Heaven. The vastness of the great kindness is boundless, and there is no way to repay it. Therefore, I once again implore the original teacher to complete this collection as soon as possible, to serve as a precious raft for the fourfold assembly of disciples and a mirror for future generations.
之資糧。師由是撿諸經論傳記。並所見聞者。彙編成帙。授我鋟梓。公諸天下。覺因問師曰。未審和尚志在西方耶。兜率耶。師曰。可問取木橛去。曰某甲不解木橛音。師曰。蒼天蒼天。曰乞和尚垂慈顯示。師曰。今日舌頭不快。且待別時向你道。覺因作禮。述其巔末(五祖戒後身。為蘇長公。青草堂後身。為曾魯公。遜長老後身。為李侍郎。嚴首座後身。為王龜齡。雁蕩僧後身。為秦氏子檜)。
旹
康熙歲次辛亥孟夏寶象林釋開覺和南識
兜率龜鏡集目錄初集 應化垂跡傅大士契此和尚婆羅門二百億羅漢末田地尊者引正王嗢嗢羅羅漢清辯論師佛䭾䟦陀羅德光論師道法禪師慧覽禪師智嚴法師華手比丘戴颙處士僧護比丘僧旻法師慧思禪師蘇富婁法顯禪師道積法師慧云法師貞辯法師鴻楚法師真表律師中集 上生內院金色狝猴天女童子禽獸野干須達長者無著世親道安法師僧輔法師曇戒法師玄藻尼光靜尼慧瓊尼凈秀尼彥琮法師慧頵法師玄奘法師道宣律師窺基法師法上法師曇衍法師道丕法師寶襲法師智曉禪師智晞禪師惠仙法師法誠禪師大乘燈禪師希圓法師令諲法師貞晦法師恒超法師循州山神繼倫法師從諫禪師息塵比丘居易侍郎玄朗禪師法興法師智江法師善本禪師志德法師成慈尼釋開䀸開犖求寂鄒優婆夷後集
【現代漢語翻譯】 現代漢語譯本： 這些都是修行的資糧。於是，法師蒐集各種經論傳記，以及自己所見所聞，彙編成冊，交給我刊印，公之於天下。覺因問法師說：『不知和尚您是志在西方極樂世界呢，還是兜率天（Tushita Heaven，彌勒菩薩的凈土）呢？』法師說：『可以去問木橛（wooden peg，木樁）啊。』覺因說：『我聽不懂木橛的聲音。』法師說：『蒼天啊蒼天。』覺因說：『乞求和尚您慈悲開示。』法師說：『今天我舌頭不靈便，等以後再告訴你。』覺因行禮，記述了事情的始末（五祖戒的後身是蘇長公（蘇軾），青草堂的後身是曾魯公（曾鞏），遜長老的後身是李侍郎，嚴首座的後身是王龜齡，雁蕩僧的後身是秦檜的兒子）。
時
康熙辛亥年（1671年）初夏，寶象林釋開覺合十敬識。
兜率龜鏡集目錄 初集：應化垂跡：傅大士（Fu Daishi，南北朝時期的居士）、契此和尚（Qici Heshang，彌勒菩薩的化身，即布袋和尚）、婆羅門（Brahman，印度教的祭司）、二百億羅漢（Two Hundred Billion Arhats，佛教的聖者）、末田地尊者（Madhyantika，佛教的尊者）、引正王（Yinzheng Wang，國王名）、嗢嗢羅羅漢（Upatissa，舍利弗的本名）、清辯論師（Bhavaviveka，中觀派論師）、佛䭾䟦陀羅（Buddhabhadra，禪師）、德光論師（Gunaprabha，律宗論師）、道法禪師（Daofa Chanshi，禪師）、慧覽禪師（Huilan Chanshi，禪師）、智嚴法師（Zhiyan Fashi，法師）、華手比丘（Vasubhuuti，比丘名）、戴颙處士（Dai Yong，東晉的隱士）、僧護比丘（Samgharaksha，比丘名）、僧旻法師（Sengmin Fashi，法師）、慧思禪師（Huisi Chanshi，天臺宗的祖師）、蘇富婁（Sufulou，人名）、法顯禪師（Faxian Chanshi，求法高僧）、道積法師（Daoji Fashi，法師）、慧云法師（Huiyun Fashi，法師）、貞辯法師（Zhenbian Fashi，法師）、鴻楚法師（Hongchu Fashi，法師）、真表律師（Zhenbiao Lushi，律師）。 中集：上生內院：金色狝猴（Golden Macaque，金絲猴）、天女（Devi，女神）、童子（Boy）、禽獸（Birds and Beasts）、野干（Jackal，胡狼）、須達長者（Sudatta，給孤獨長者）、無著（Asanga，瑜伽行唯識學派的創始人）、世親（Vasubandhu，瑜伽行唯識學派的論師）、道安法師（Dao'an Fashi，法師）、僧輔法師（Sengfu Fashi，法師）、曇戒法師（Tanjie Fashi，法師）、玄藻尼（Xuanzao Ni，比丘尼）、光靜尼（Guangjing Ni，比丘尼）、慧瓊尼（Huiqiong Ni，比丘尼）、凈秀尼（Jingxiu Ni，比丘尼）、彥琮法師（Yancong Fashi，法師）、慧頵法師（Huiyun Fashi，法師）、玄奘法師（Xuanzang Fashi，唐代高僧）、道宣律師（Daoxuan Lushi，律師）、窺基法師（Kuiji Fashi，法師）、法上法師（Fashang Fashi，法師）、曇衍法師（Tanyan Fashi，法師）、道丕法師（Daopi Fashi，法師）、寶襲法師（Baoxi Fashi，法師）、智曉禪師（Zhixiao Chanshi，禪師）、智晞禪師（Zhixi Chanshi，禪師）、惠仙法師（Huixian Fashi，法師）、法誠禪師（Facheng Chanshi，禪師）、大乘燈禪師（Dachengdeng Chanshi，禪師）、希圓法師（Xiyuan Fashi，法師）、令諲法師（Lingyin Fashi，法師）、貞晦法師（Zhenhui Fashi，法師）、恒超法師（Hengchao Fashi，法師）、循州山神（Xunzhou Mountain God，山神）、繼倫法師（Jilun Fashi，法師）、從諫禪師（Congjian Chanshi，禪師）、息塵比丘（Xichen Biqiu，比丘）、居易侍郎（Juyi Shilang，白居易）、玄朗禪師（Xuanlang Chanshi，禪師）、法興法師（Faxing Fashi，法師）、智江法師（Zhijiang Fashi，法師）、善本禪師（Shanben Chanshi，禪師）、志德法師（Zhide Fashi，法師）、成慈尼（Chengci Ni，比丘尼）、釋開䀸（Shi Kaiyan，僧人）、開犖（Kailuo，人名）、求寂（Qiuji，人名）、鄒優婆夷（Zou Youpoyi，女居士）。 後集
【English Translation】 English version: These are all provisions for cultivation. Therefore, the Master collected various scriptures, treatises, biographies, and what he had seen and heard, compiled them into volumes, and entrusted them to me for printing and publication to the world. Jueyin asked the Master, 'I wonder whether the Master's aspiration is in the Western Pure Land or Tushita Heaven (Tushita Heaven, the Pure Land of Maitreya Bodhisattva)?' The Master said, 'You can go ask the wooden peg (wooden peg).' Jueyin said, 'I don't understand the sound of the wooden peg.' The Master said, 'Oh, heavens, heavens.' Jueyin said, 'I beg the Master to show compassion and reveal it.' The Master said, 'Today my tongue is not quick; I will tell you at another time.' Jueyin bowed and recorded the whole story (The reincarnation of Fifth Patriarch Jie was Su Changgong (Su Shi), the reincarnation of Qingcao Hall was Zeng Lugong (Zeng Gong), the reincarnation of Elder Xun was Vice Minister Li, the reincarnation of Head Seat Yan was Wang Guiling, and the reincarnation of the Yandang monk was Qin Hui's son).
Time:
In the early summer of the Xin Hai year (1671) of the Kangxi era, Shikaijue of Baoxiang Forest respectfully acknowledges.
Table of Contents of the Tushita Mirror Collection First Collection: Manifestations of Incarnation: Layman Fu (Fu Daishi, a lay Buddhist during the Southern and Northern Dynasties), Monk Qici (Qici Heshang, an incarnation of Maitreya Bodhisattva, also known as Budai Monk), Brahman (Brahman, a priest in Hinduism), Two Hundred Billion Arhats (Two Hundred Billion Arhats, Buddhist saints), Venerable Madhyantika (Madhyantika, a Buddhist venerable), King Yinzheng (Yinzheng Wang, name of a king), Arhat Upatissa (Upatissa, Sariputra's original name), Master Qingbian (Bhavaviveka, a Madhyamaka philosopher), Buddhabhadra (Buddhabhadra, a Chan master), Master Deguan (Gunaprabha, a Vinaya master), Chan Master Daofa (Daofa Chanshi, a Chan master), Chan Master Huilan (Huilan Chanshi, a Chan master), Dharma Master Zhiyan (Zhiyan Fashi, a Dharma master), Bhikshu Huashou (Vasubhuuti, name of a Bhikshu), Recluse Dai Yong (Dai Yong, a recluse of the Eastern Jin Dynasty), Bhikshu Samgharaksha (Samgharaksha, name of a Bhikshu), Dharma Master Sengmin (Sengmin Fashi, a Dharma master), Chan Master Huisi (Huisi Chanshi, the founder of the Tiantai school), Sufulou (Sufulou, a personal name), Chan Master Faxian (Faxian Chanshi, a monk who sought the Dharma), Dharma Master Daoji (Daoji Fashi, a Dharma master), Dharma Master Huiyun (Huiyun Fashi, a Dharma master), Dharma Master Zhenbian (Zhenbian Fashi, a Dharma master), Dharma Master Hongchu (Hongchu Fashi, a Dharma master), Vinaya Master Zhenbiao (Zhenbiao Lushi, a Vinaya master). Middle Collection: Rebirth in the Inner Court: Golden Macaque (Golden Macaque), Heavenly Maiden (Devi, a goddess), Boy (Boy), Birds and Beasts (Birds and Beasts), Jackal (Jackal), Elder Sudatta (Sudatta, Anathapindika), Asanga (Asanga, founder of the Yogacara school), Vasubandhu (Vasubandhu, a Yogacara philosopher), Dharma Master Dao'an (Dao'an Fashi, a Dharma master), Dharma Master Sengfu (Sengfu Fashi, a Dharma master), Dharma Master Tanjie (Tanjie Fashi, a Dharma master), Nun Xuanzao (Xuanzao Ni, a Bhikkhuni), Nun Guangjing (Guangjing Ni, a Bhikkhuni), Nun Huiqiong (Huiqiong Ni, a Bhikkhuni), Nun Jingxiu (Jingxiu Ni, a Bhikkhuni), Dharma Master Yancong (Yancong Fashi, a Dharma master), Dharma Master Huiyun (Huiyun Fashi, a Dharma master), Dharma Master Xuanzang (Xuanzang Fashi, a Tang Dynasty monk), Vinaya Master Daoxuan (Daoxuan Lushi, a Vinaya master), Dharma Master Kuiji (Kuiji Fashi, a Dharma master), Dharma Master Fashang (Fashang Fashi, a Dharma master), Dharma Master Tanyan (Tanyan Fashi, a Dharma master), Dharma Master Daopi (Daopi Fashi, a Dharma master), Dharma Master Baoxi (Baoxi Fashi, a Dharma master), Chan Master Zhixiao (Zhixiao Chanshi, a Chan master), Chan Master Zhixi (Zhixi Chanshi, a Chan master), Dharma Master Huixian (Huixian Fashi, a Dharma master), Chan Master Facheng (Facheng Chanshi, a Chan master), Chan Master Dachengdeng (Dachengdeng Chanshi, a Chan master), Dharma Master Xiyuan (Xiyuan Fashi, a Dharma master), Dharma Master Lingyin (Lingyin Fashi, a Dharma master), Dharma Master Zhenhui (Zhenhui Fashi, a Dharma master), Dharma Master Hengchao (Hengchao Fashi, a Dharma master), Xunzhou Mountain God (Xunzhou Mountain God), Dharma Master Jilun (Jilun Fashi, a Dharma master), Chan Master Congjian (Congjian Chanshi, a Chan master), Bhikshu Xichen (Xichen Biqiu, a Bhikshu), Vice Minister Juyi (Juyi Shilang, Bai Juyi), Chan Master Xuanlang (Xuanlang Chanshi, a Chan master), Dharma Master Faxing (Faxing Fashi, a Dharma master), Dharma Master Zhijiang (Zhijiang Fashi, a Dharma master), Chan Master Shanben (Shanben Chanshi, a Chan master), Dharma Master Zhide (Zhide Fashi, a Dharma master), Nun Chengci (Chengci Ni, a Bhikkhuni), Shi Kaiyan (Shi Kaiyan, a monk), Kailuo (Kailuo, a personal name), Qiuji (Qiuji, a personal name), Laywoman Zou (Zou Youpoyi, a female lay Buddhist). Last Collection
經咒愿文法華經勸發品大灌頂經大乘本生心地觀經分別功德論愿見彌勒佛咒彌勒菩薩法身印咒七佛所說神咒經佛說陀羅尼集經持地論發菩提心論贊彌勒佛四禮愿文
兜率龜鏡集目錄(終)
No. 1643
兜率龜鏡集捲上
廣州南海寶象林沙門釋弘贊在犙輯
○初集 應化垂跡
一切大地菩薩。住首楞嚴定。於十方世界。以種種色像。普門示現。誘化群生。同歸覺岸。故首楞嚴三昧經云。爾時名意菩薩。白佛言。世尊。此彌勒菩薩。一生補處。次於世尊。當得阿耨菩提。得是首楞嚴三昧耶。佛言。其諸菩薩。得住十地。一生補處。受佛正位。皆得是首楞嚴三昧。時彌勒菩薩。即示現神力。一切眾會。見此三千大千世界。諸閻浮提中。皆是彌勒菩薩。或見在天上。或見在人間。或見出家。或見在家。或見侍佛如阿難。或見智慧如舍利弗。或見神通如目犍連。或見頭陀如大迦葉。或見說法如富樓那。或見密行如羅睺羅。或見持律如優波離。或見天眼如何那律。或見坐禪如離婆多。如是一切中。皆見彌勒。或見入諸城邑聚落乞食。或見說法。或見坐禪。時諸菩薩及諸天眾。一切皆見彌勒菩薩。現首楞嚴三昧神通勢力。見已。即大歡喜。白佛言。世尊。譬如真金。雖復鍛磨。不失
【現代漢語翻譯】 現代漢語譯本 經咒愿文 《法華經·勸發品》、大灌頂經、大乘《本生心地觀經》、《分別功德論》、愿見彌勒佛咒、彌勒菩薩法身印咒、《七佛所說神咒經》、《佛說陀羅尼集經》、《持地論》、《發菩提心論》、贊彌勒佛四禮愿文
《兜率龜鏡集》目錄(終)
No. 1643
《兜率龜鏡集》捲上
廣州南海寶象林沙門釋弘贊在犙輯
○初集 應化垂跡
一切大地菩薩，安住于首楞嚴定（Samādhi，三昧）。在十方世界，以種種色像，普遍示現，誘導化育眾生，共同迴歸覺悟的彼岸。所以《首楞嚴三昧經》說：『當時名意菩薩問佛說：世尊，這位彌勒菩薩，是一生補處菩薩（Bodhisattva destined to be the next Buddha），僅次於世尊，應當證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。他得到這個首楞嚴三昧了嗎？』佛說：『那些菩薩，安住於十地（Ten Bhūmis），一生補處，接受佛的正位，都得到這個首楞嚴三昧。』當時彌勒菩薩，就示現神通力，一切大眾，看見這個三千大千世界，各個閻浮提（Jambudvīpa，世界）中，都是彌勒菩薩。或者看見他在天上，或者看見他在人間，或者看見他出家，或者看見他在家。或者看見他侍奉佛陀像阿難（Ānanda），或者看見他智慧像舍利弗（Śāriputra），或者看見他神通像目犍連（Maudgalyāyana），或者看見他苦行像大迦葉（Mahākāśyapa），或者看見他說法像富樓那（Pūrṇa），或者看見他秘密修行像羅睺羅（Rāhula），或者看見他持戒像優波離（Upāli），或者看見他天眼像阿那律（Aniruddha），或者看見他坐禪像離婆多（Revata）。像這樣一切處，都看見彌勒。或者看見他進入各個城邑聚落乞食，或者看見他說法，或者看見他坐禪。』當時各位菩薩以及諸天大眾，一切都看見彌勒菩薩，示現首楞嚴三昧的神通勢力。看見之後，就非常歡喜，對佛說：『世尊，譬如真金，即使經過錘鍊，也不會失去
【English Translation】 English version Incantations and Vows 《Lotus Sutra Chapter 28: Encouragement》, Great Abhiseka Sutra, 《Mahayana Sutra of the Contemplation of the Mind-Ground》, 《Treatise on the Discrimination of Merits》, Mantra for Wishing to See Maitreya Buddha, Dharma-body Mudra Mantra of Maitreya Bodhisattva, 《Sutra Spoken by the Seven Buddhas》, 《Sutra on Dharani Collections Spoken by the Buddha》, 《Treatise on Holding the Earth》, 《Treatise on Arousing the Bodhi Mind》, Four Prostrations and Vows in Praise of Maitreya Buddha
Table of Contents of 《Tushita Tortoise Mirror Collection》 (End)
No. 1643
《Tushita Tortoise Mirror Collection》 Volume 1
Compiled by Śramaṇa Shi Hongzan of Bao Xiang Forest Monastery, Nanhai, Guangzhou
○ First Collection: Manifestations of Transformation
All great earth Bodhisattvas abide in the Śūraṅgama Samādhi (Samādhi, concentration). In the ten directions of the world, they universally manifest in various forms and appearances, guiding and transforming sentient beings, leading them to return together to the shore of enlightenment. Therefore, the 《Śūraṅgama Samādhi Sutra》 says: 'At that time, Bodhisattva Meaning asked the Buddha, saying: World Honored One, this Maitreya Bodhisattva, who is a Bodhisattva destined to be the next Buddha, second only to the World Honored One, should attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Has he attained this Śūraṅgama Samādhi?' The Buddha said: 'Those Bodhisattvas who abide in the Ten Bhūmis (Ten Grounds), destined to be the next Buddha, receiving the Buddha's rightful position, all attain this Śūraṅgama Samādhi.' At that time, Maitreya Bodhisattva immediately manifested his supernatural power. All the assembly saw that in this three-thousand-great-thousand world, in each Jambudvīpa (world), there was Maitreya Bodhisattva. Some saw him in the heavens, some saw him in the human realm, some saw him as a renunciate, some saw him as a householder. Some saw him attending the Buddha like Ānanda, some saw him with wisdom like Śāriputra, some saw him with supernatural powers like Maudgalyāyana, some saw him practicing asceticism like Mahākāśyapa, some saw him expounding the Dharma like Pūrṇa, some saw him practicing secretly like Rāhula, some saw him upholding the precepts like Upāli, some saw him with heavenly eyes like Aniruddha, some saw him meditating like Revata. In all these places, they saw Maitreya. Some saw him entering cities and villages to beg for food, some saw him expounding the Dharma, some saw him meditating.' At that time, all the Bodhisattvas and the heavenly hosts all saw Maitreya Bodhisattva manifesting the supernatural power of the Śūraṅgama Samādhi. Having seen this, they were greatly delighted and said to the Buddha: 'World Honored One, it is like true gold, even if it is forged and polished, it does not lose its
其性。是諸大士。亦復如是。隨所試處。皆能示現。不思議法性。若能通達此三昧。當知則能通達三乘一切道行。余如華嚴經。善財童子。入毗盧樓閣所見。彌勒菩薩告善財言。我為化度與我往昔同修諸行。今時退失菩提心者。亦為教化父母親屬。及諸婆羅門。而生於此閻浮提界。摩羅提國。拘吒聚落。婆羅門家。我住此大樓閣中。為隨順眾生心故。為成熟兜率天中同行天子故。為欲示現將降生時。大智法門。與一生菩薩。共談論故。為欲教化釋迦如來所遣來者。令悉開悟。故於此命終。生兜率天。上生經云。佛告優波離。兜率陀天。十善報應。勝善妙福處。若我住世一小劫中。廣說一生補處菩薩報應。及十善果者。不能窮盡。(依正兩觀詳如經文)優婆離白佛言。世尊。今此大士。何時于閻浮提沒。生於彼天。佛告離波離。卻從十二年二月十五日。于波羅奈國。劫波利村。波婆利大婆羅門家。本所生處。結加趺坐。如入滅定。身紫金色。光明艷赫。如百千日。上至兜率陀天。其身舍利。如鑄金像。不動不搖。身圓光中。有首楞嚴三昧。般若波羅蜜。字義炳然。時諸天人。尋即為起眾寶妙塔。供養舍利。時兜率陀天。七寶臺內。摩尼殿上。師子床座。忽然化生。于蓮華上。結加趺坐。身如閻浮檀金色。長十六由旬。三
【現代漢語翻譯】 現代漢語譯本 其自性。這些大菩薩也是如此，無論在何種境地，都能示現不可思議的法性。如果能夠通達此三昧（Samadhi，定），應當知道就能通達三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的一切道行。其餘的可以參考《華嚴經》中，善財童子進入毗盧樓閣所見到的景象。彌勒菩薩（Maitreya Bodhisattva）告訴善財說：『我爲了化度過去與我一同修行，現在退失菩提心的人，也爲了教化父母親屬以及各位婆羅門，而生於此閻浮提界（Jambudvīpa，我們所居住的世界），摩羅提國（Malati），拘吒聚落（Kuta），婆羅門家。我住在這大樓閣中，是爲了隨順眾生的心意，爲了成熟兜率天（Tuṣita Heaven）中一同修行的天子，爲了示現將要降生時的大智法門，與一生補處菩薩（Ekajāti-pratibaddha Bodhisattva，下一產生佛的菩薩）共同談論，爲了教化釋迦如來（Śākyamuni Buddha）所派遣來的人，讓他們全部開悟。所以我在此命終，往生兜率天。』《上生經》中說，佛告訴優波離（Upali）：『兜率陀天（Tuṣita Heaven）是十善報應，殊勝美妙的福報之處。如果我住世一小劫（kalpa，佛教時間單位）的時間，廣泛宣說一生補處菩薩的報應以及十善果報，也無法窮盡。（依報和正報兩種觀察，詳細情況可以參考經文）』優婆離（Upali）稟告佛說：『世尊，這位大士何時在閻浮提（Jambudvīpa）去世，往生到那個天界？』佛告訴優波離（Upali）：『從十二年二月十五日（具體年份需要根據上下文推斷），在波羅奈國（Varanasi），劫波利村（Kappali），婆婆利大婆羅門家，也就是他出生的地方，結跏趺坐，如同進入滅盡定（nirodha-samāpatti，一種甚深的禪定狀態）。身體呈現紫金色，光明鮮艷，如同成百上千個太陽。向上到達兜率陀天（Tuṣita Heaven）。他的身體舍利，如同用黃金鑄造的佛像，不動不搖。身體的圓光中，有首楞嚴三昧（Śūraṅgama Samādhi），般若波羅蜜（Prajñāpāramitā）的字義，清晰明瞭。當時諸天人和阿修羅，隨即為他建造各種珍寶構成的妙塔，供養舍利。這時兜率陀天（Tuṣita Heaven）的七寶臺中，摩尼殿上，獅子床座，忽然化生出來，在蓮花上結跏趺坐。身體如同閻浮檀金色，高十六由旬（Yojana，古印度長度單位），三
【English Translation】 English version Its nature. These great Bodhisattvas are also like this, able to manifest inconceivable Dharmas (phenomena) in any situation. If one can penetrate this Samadhi (state of meditative consciousness), know that one can penetrate all the paths and practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The rest can be found in the Gandavyuha Sutra, in what Sudhana saw upon entering the Vairocana Pavilion. Maitreya Bodhisattva told Sudhana: 'I was born in this Jambudvipa (the continent where we live), in the country of Malati, in the village of Kuta, in a Brahmin family, in order to transform and liberate those who practiced with me in the past but have now lost their Bodhicitta (mind of enlightenment), and also to teach my parents, relatives, and all the Brahmins. I dwell in this great pavilion in order to accord with the minds of sentient beings, to mature the heavenly beings who practice with me in the Tusita Heaven, to demonstrate the Dharma of great wisdom at the time of my future birth, to discuss with the Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will attain Buddhahood in their next life), and to teach those sent by Shakyamuni Buddha (Śākyamuni Buddha), so that they may all attain enlightenment. Therefore, I will pass away here and be reborn in the Tusita Heaven.' The Sutra of the Descent to Tusita says, the Buddha told Upali: 'The Tusita Heaven is a place of excellent and wonderful blessings, the result of the ten virtuous deeds. If I were to live for one small kalpa (aeon), I could not exhaustively describe the rewards of the Ekajati-pratibaddha Bodhisattvas and the fruits of the ten virtuous deeds. (The two kinds of views, dependent and independent, are detailed in the sutra.)' Upali said to the Buddha: 'World Honored One, when will this great being pass away from Jambudvipa and be reborn in that heaven?' The Buddha told Upali: 'Starting from the fifteenth day of the second month of the twelfth year (the specific year needs to be inferred from the context), in the country of Varanasi, in the village of Kappali, in the house of the great Brahmin of Pavari, his birthplace, he will sit in full lotus posture, as if entering Nirodha-samapatti (cessation of perception and sensation). His body will be purple-gold in color, with radiant light, like hundreds of thousands of suns. Ascending to the Tusita Heaven. His bodily relics will be like a golden statue, unmoving and unshakable. In the halo of his body, the meaning of the Shurangama Samadhi (Śūraṅgama Samādhi) and Prajnaparamita (Prajñāpāramitā) will be clearly visible. At that time, the gods and humans will immediately build a wonderful stupa of various treasures to enshrine the relics. At that time, in the seven-jeweled palace of the Tusita Heaven, on the lion throne in the Mani Hall, he will suddenly be born, sitting in full lotus posture on a lotus flower. His body will be like the color of Jāmbūnada gold, sixteen yojanas (Yojana, ancient Indian unit of distance) tall, three
十二相。八十種好。皆悉具足。頂上肉髻。發紺琉璃色。釋迦毗楞伽摩尼。百千萬億。甄叔迦寶。以嚴天冠。其天冠中。有五百億色。一一色中。有無量百千化佛。諸化菩薩。以為侍者。復有他方諸大菩薩。作十八變。隨意自在。住天冠中。彌勒眉間。有白毫相光。流出眾光。作百寶色。乃至艷出八萬四千光明雲。與諸天子。各坐華座。晝夜六時。常說不退轉地法輪之行。經一時中。成就五百億天子。令不退于阿耨多羅三藐三菩提。如是處兜率陀天。晝夜恒說此不退轉法輪。度諸天子。閻浮提歲數。五十六億萬歲。爾乃下生於閻浮提。是名彌勒菩薩于閻浮提沒。生兜率陀天因緣(閻浮提。新云贍部州。此娑婆三千大千世界。共有萬億閻浮提。劫波利村。即拘吒聚落。釋迦毗楞伽。此云能勝。甄叔迦。此云赤色。兜率陀。新云睹史多。此云熹足。彼諸天。多修熹足定故。亦云知足。於五欲知止足故)。
傅大士
大士姓傅。名翕。字玄風。婺州義烏縣人。父名宣慈。字廣愛。母王氏。世為農。以齊建武四年丁丑歲。五月八日生。端靖淳和。無所愛著。少不學問。時與里人漁。每得魚。常以竹籠盛之。沉深水中。祝曰。去者去。止者留。時人以為愚。梁天監十一年。年十六歲。娶劉氏。名曰妙光。生子。一曰
【現代漢語翻譯】 現代漢語譯本 十二相（指佛的三十二相中的一部分，此處指較重要的十二種相好）。八十種好（佛身所具有的八十種細微的殊勝之處），都完全具備。頭頂上有肉髻（佛頂隆起的肉塊，是智慧的象徵），頭髮呈紺青色，如同琉璃般光亮。用釋迦毗楞伽摩尼（能勝摩尼寶珠）和百千萬億的甄叔迦寶（赤色寶珠）來莊嚴天冠。天冠之中，有五百億種顏色，每一種顏色中，又有無量百千化佛，以及諸化菩薩作為侍者。還有其他方世界的諸大菩薩，顯現十八種變化，隨意自在地住在天冠之中。彌勒菩薩的眉間，有白毫相光，流出各種光芒，呈現出百寶的顏色，乃至顯現出八萬四千光明雲，與諸天子各自坐在華座上，晝夜六時，常說不退轉地法輪之行。在一時之中，成就五百億天子，使他們不退轉于阿耨多羅三藐三菩提（無上正等正覺）。就這樣在兜率陀天（喜足天）中，晝夜不停地說此不退轉法輪，度化諸天子。在閻浮提（贍部洲，我們所居住的世界）的歲數計算，是五十六億萬歲，然後才下生到閻浮提。這就是彌勒菩薩在閻浮提去世，往生兜率陀天的因緣。（閻浮提，新譯為贍部洲，此娑婆三千大千世界，共有萬億閻浮提。劫波利村，即拘吒聚落。釋迦毗楞伽，意為能勝。甄叔迦，意為赤色。兜率陀，新譯為睹史多，意為喜足，因為那裡的天人，大多修習喜足定，也稱為知足，因為他們對五欲知止滿足）。
傅大士
大士姓傅，名翕，字玄風，婺州義烏縣人。父親名叫宣慈，字廣愛，母親姓王氏，世代務農。在齊建武四年（497年）丁丑歲五月八日出生，為人端正淳樸，心性平和，沒有什麼貪愛執著。年少時不學習，經常和鄉里人一起捕魚，每次捕到魚，總是用竹籠盛著，沉入深水中，祝願說：『該去的就去，該留下的就留下。』當時的人都認為他很愚笨。梁天監十一年（512年），十六歲時，娶劉氏為妻，名叫妙光，生了一個兒子，名叫普建。
【English Translation】 English version He is fully endowed with the twelve major marks (a subset of the thirty-two marks of a Buddha, highlighting the most significant ones) and the eighty minor marks (eighty subtle and excellent characteristics of a Buddha's body). On the crown of his head is a fleshy protuberance (ushnisha), and his hair is the color of dark blue lapis lazuli. His heavenly crown is adorned with Shakya-Vairincaka-mani jewels (victorious power jewel) and hundreds of thousands of millions of Zhenshujia jewels (red jewels). Within the heavenly crown, there are five hundred billion colors, and within each color, there are countless hundreds of thousands of manifested Buddhas and Bodhisattvas as attendants. Furthermore, great Bodhisattvas from other worlds manifest eighteen transformations, dwelling freely within the heavenly crown. Between Maitreya's eyebrows is the white hair mark (urna), emitting various lights, displaying hundreds of treasures, and even radiating eighty-four thousand clouds of light, with the heavenly beings each seated on a lotus throne, constantly expounding the Dharma wheel of non-retrogression six times day and night. In one period of time, he brings five hundred billion heavenly beings to the state of non-retrogression from Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). Thus, in the Tushita Heaven (Joyful Heaven), he constantly expounds this Dharma wheel of non-retrogression, liberating the heavenly beings. According to the reckoning of years in Jambudvipa (the continent where we live), it will be fifty-six hundred million years before he descends to Jambudvipa. This is the cause and condition of Maitreya Bodhisattva's passing away in Jambudvipa and being reborn in the Tushita Heaven. (Jambudvipa, newly translated as Zhānbùzhōu, this Saha three thousand great thousand world, has hundreds of millions of Jambudvipas. Kapalivastu, is Kuta village. Shakya-Vairincaka, means victorious power. Zhenshujia, means red color. Tushita, newly translated as Doushita, means Joyful, because the heavenly beings there mostly cultivate the Samadhi of Joyful Contentment, also known as Contentment, because they know contentment with the five desires).
Great Scholar Fu
The Great Scholar's surname was Fu, his given name was Xi, and his courtesy name was Xuanfeng. He was from Yiwu County in Wuzhou. His father's name was Xuan Ci, and his courtesy name was Guang'ai. His mother's surname was Wang. His family were farmers for generations. He was born on the eighth day of the fifth month in the fourth year of Jianwu (497 AD) during the Qi Dynasty. He was upright, pure, and harmonious, without any attachments. He did not study in his youth. He often fished with the villagers, and whenever he caught fish, he would put them in a bamboo basket and submerge it in the deep water, praying, 'Those who should leave, leave; those who should stay, stay.' People at the time thought he was foolish. In the eleventh year of Tianjian (512 AD) during the Liang Dynasty, at the age of sixteen, he married a woman named Liu, whose name was Miaoguang. They had a son named Pujian.
普建。二曰普成。普通元年。年二十四。于稽停塘下。遇一梵僧。號嵩頭陀。語大士曰。我昔與汝于毗婆尸佛前發願。汝今兜率天宮受用現在。何時當還。因命臨水觀影。乃見圓光寶蓋。大士笑曰。爐鞴之所多鈍鐵。良醫門下足病人。當度生為急。何暇思天之樂乎。於是結庵松山下雙梼樹間。即今雙林寺是。自號雙樹下當來解脫善慧大士。日與妙光營作。夜則行道。見釋迦金粟定光三佛。放光集大士身。從是身常出妙香。又感七佛相隨。釋迦引前。維摩接后。每旦鐘鳴。有仙人騰空而下。隨喜行道。嘗謂弟子曰。我得首楞嚴三昧。又曰。我得無漏智。弟子僉曰。首楞嚴三昧。唯十地菩薩。方能得之。故知大士是住十地菩薩。示跡同凡耳。告大眾曰。學道若不值無生師。終不得道。我是現前得無生人。昔隱此事。今不覆藏。以示汝等。又弟子禮拜。大士因謂之曰。汝等禮我。但禮殿中佛。即我形像。又曰。我于夢中。憶得過去師。名曰。善明世尊。或問曰。善明世尊。得道時師耶。發心時師耶。答曰。非發心時師也。彼佛出世時。我為國王。供養彼佛。彼佛壽八萬歲。我作佛時。壽量亦爾。大通六年。大士詣闕。武帝問大士。師事從誰。答曰。從無所從。師無所師。事無所事。自是天下。名僧雲集。此處常降甘露。大士
【現代漢語翻譯】 現代漢語譯本 普建（南朝梁普通元年，520年）。二曰普成（南朝梁）。普通元年（520年），年齡二十四歲。在稽停塘下，遇到一位梵僧，號為嵩頭陀（梵僧名號）。告訴大士說：『我過去與您在毗婆尸佛（過去七佛之首）前發願。您現在在兜率天宮（欲界第四天）享受快樂，何時應當返回？』於是命他臨水觀看自己的影子，就看見圓光寶蓋。大士笑著說：『爐鞴（冶煉的器具）之中多是鈍鐵，良醫門下有很多病人。應當以度化眾生為急務，哪裡有空閑思念天上的快樂呢？』於是結庵在松山下的雙梼樹之間，就是現在的雙林寺。自號雙樹下當來解脫善慧大士（自號）。白天與妙光（人名）一同勞作，夜晚則修行。看見釋迦（現在佛）、金粟（過去佛）、定光（過去佛）三佛，放光聚集在大士身上，從此身上常常散發美妙的香氣。又感應到七佛相隨，釋迦（現在佛）在前引導，維摩（維摩詰，在家菩薩）在後接應。每天早晨鐘聲響起，有仙人騰空而下，隨喜修行。曾經對弟子們說：『我得到了首楞嚴三昧（一種高級禪定）。』又說：『我得到了無漏智（沒有煩惱的智慧）。』弟子們都說：『首楞嚴三昧（一種高級禪定），只有十地菩薩（菩薩的最高階段）才能得到。』因此知道大士是住在十地菩薩（菩薩的最高階段），只是示現的跡象與凡人相同罷了。告訴大眾說：『學道如果遇不到無生師（證悟無生法忍的老師），終究不能得道。我是現在已經證得無生的人。過去隱瞞這件事，現在不再隱瞞，以此來告訴你們。』又有弟子禮拜，大士因此對他們說：『你們禮拜我，但禮拜殿中的佛，就是我的形像。』又說：『我在夢中，憶起過去的老師，名叫善明世尊（過去佛名）。』有人問：『善明世尊（過去佛名），是您得道時的老師呢？還是發心時的老師呢？』回答說：『不是發心時的老師。那位佛出世時，我為國王，供養那位佛。那位佛壽命八萬歲，我成佛時，壽命也一樣。』大通六年（南朝梁大通六年，526年），大士前往都城，武帝（梁武帝）問大士：『您師事于誰？』回答說：『從無所從，師無所師，事無所事。』從此天下名僧雲集於此，此處常常降下甘露。大士
【English Translation】 English version Pu Jian (the first year of the Putong era of the Liang Dynasty in the Southern Dynasties, 520 AD). The second is Pu Cheng (Liang Dynasty of the Southern Dynasties). In the first year of Putong (520 AD), at the age of twenty-four, he encountered a Brahman monk named Song Toutuo (name of the Brahman monk) at Jiting Pond. He told the Great Being: 'I made a vow with you before Vipassi Buddha (the first of the past seven Buddhas). You are now enjoying happiness in the Tushita Heaven (the fourth heaven of the desire realm). When should you return?' So he was told to look at his shadow in the water, and he saw a round light canopy. The Great Being smiled and said, 'There are many blunt irons in the furnace, and there are many sick people under the good doctor. One should take the salvation of sentient beings as urgent, how can one have time to think about the happiness of heaven?' So he built a hermitage between the two Táo trees under Song Mountain, which is now Shuanglin Temple. He called himself the Great Being Shanhui, the future liberator under the two trees (self-proclaimed). During the day, he worked with Miaoguang (a person's name), and at night he practiced. He saw Shakyamuni (the present Buddha), Jin Su (the past Buddha), and Dingguang (the past Buddha) three Buddhas, emitting light and gathering on the Great Being's body, and from then on, his body often emitted a wonderful fragrance. He also sensed the seven Buddhas following him, with Shakyamuni (the present Buddha) leading the way and Vimalakirti (Vimalakirti, a lay Bodhisattva) following behind. Every morning when the bell rang, immortals descended from the sky to rejoice in the practice. He once said to his disciples, 'I have attained the Shurangama Samadhi (an advanced meditation).' He also said, 'I have attained the wisdom without outflows (wisdom without afflictions).' The disciples all said, 'The Shurangama Samadhi (an advanced meditation) can only be attained by the Bodhisattvas of the Tenth Ground (the highest stage of Bodhisattvas).' Therefore, it is known that the Great Being resides in the Tenth Ground of Bodhisattvas (the highest stage of Bodhisattvas), but the signs he shows are the same as ordinary people. He told the public, 'If you study the Way and do not meet a teacher of non-birth (a teacher who has realized the non-birth forbearance), you will never attain the Way. I am a person who has now attained non-birth. I concealed this matter in the past, but now I will no longer conceal it, in order to tell you.' There were also disciples who prostrated themselves, so the Great Being said to them, 'When you prostrate to me, just prostrate to the Buddha in the hall, which is my image.' He also said, 'In my dream, I remembered my past teacher, named the World Honored One Shanming (name of a past Buddha).' Someone asked, 'Was the World Honored One Shanming (name of a past Buddha) your teacher when you attained the Way? Or was he your teacher when you made your vow?' He replied, 'He was not my teacher when I made my vow. When that Buddha appeared in the world, I was a king and made offerings to that Buddha. That Buddha lived for 80,000 years, and when I become a Buddha, my lifespan will be the same.' In the sixth year of Datong (the sixth year of Datong in the Liang Dynasty of the Southern Dynasties, 526 AD), the Great Being went to the capital, and Emperor Wu (Emperor Wu of Liang) asked the Great Being, 'Who do you serve as your teacher?' He replied, 'I follow no one, I have no teacher, and I serve nothing.' From then on, famous monks from all over the world gathered here, and nectar often descended here. The Great Being
躬寫經律。千有餘卷。愿諸眾生。離苦解脫。大士三至京師。所度道俗。不可勝計。謂弟子曰。我于賢劫千佛中。一佛耳。若愿生千佛中。即得見我。又告眾曰。我舍此身時。期嵩頭陀。暫往忉利天。不久還兜率天。汝愿生彼。即得見我也。大同八年。立誓持上齋。作愿文曰。弟子善慧。今啟釋迦世尊。十方三世諸佛。盡虛空遍法界。常住三寶。弟子自念今生。無可從心佈施。拔濟受苦眾生。自今立誓三年。持上齋。每月六日不飲食。以此飢渴之苦。代一切眾生酬償罪業。速得解脫。以不食之糧。廣作佈施。愿諸眾生。世世備足財法無量。永離愛染。不作三業。得大總持。摧伏諸魔。成無上道。誓捨身命財。普為一切供養諸佛。謹持不食上齋。而取滅度。執志燒身。為大明鐙。為一切供養三寶。遂先告眾曰。莫懷憂惱。夫物有生有死。事有成有敗。天下恩愛。皆悉離別。今舍此穢濁之身。當得無上清凈法身。唯愿徒眾。無懷悲戀。生生世世。不相舍離。永為眷屬。至成佛道。但自相率。共辦樵薪。于雙林山頂。營作火龕。愿以此因緣。當來世界。必為佛事。普度一切。共同解脫。至四月八日。弟子留堅意。范難陀等。十有九人。各請奉代師主。持不食上齋。及燒身供養三寶。復有四部弟子。刺心燒指。割耳。留大士久
【現代漢語翻譯】 現代漢語譯本 恭敬地書寫經律，超過一千卷。愿所有眾生，脫離痛苦，得到解脫。大士（指善慧大士）多次來到京師，所度化的僧人和俗人，數不勝數。他對弟子們說：『我在賢劫千佛（Bhadrakalpa，佛教宇宙觀中的一個時期，將有千佛出世）中，只是一位佛而已。如果你們願意往生到千佛之中，就能見到我。』又告訴眾人說：『我捨棄這個身體的時候，期望嵩頭陀（一位僧侶的名字）暫時前往忉利天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界），不久之後回到兜率天（Tuṣita，佛教宇宙觀中的一個天界）。你們願意往生到那裡，就能見到我。』 大同八年（542年），立下誓言持守上齋，寫下愿文說：『弟子善慧，現在稟告釋迦世尊（Śākyamuni，佛教的創始人），十方三世諸佛，盡虛空遍法界，常住三寶（佛、法、僧）。弟子自念今生，沒有什麼可以隨心所欲地佈施，來救濟受苦的眾生。從今以後立誓三年，持守上齋，每月初六不飲食。用這飢渴的痛苦，代替一切眾生償還罪業，迅速得到解脫。用不食的糧食，廣泛地進行佈施。愿所有眾生，世世代代具備充足的財富和佛法，永遠脫離愛慾的染著，不造作身、口、意三業，得到大總持（Dharaṇī，總攝憶持一切法而不忘失的禪定力），摧伏各種魔障，成就無上道（Anuttarā-samyak-saṃbodhi，無上正等正覺）。誓願捨棄身命和財產，普遍地為一切眾生供養諸佛。謹守不食上齋，而取滅度（Nirvana，涅槃）。執著志向，焚燒身體，作為大明燈，為一切眾生供養三寶。』 於是先告訴眾人說：『不要懷有憂愁和煩惱。萬物有生有死，事情有成有敗。天下的恩愛，終究都要離別。現在捨棄這污穢的身軀，應當得到無上清凈的法身。只希望徒眾們，不要懷有悲傷和留戀，生生世世，不互相舍離，永遠成為眷屬，直到成就佛道。只要互相帶領，共同準備柴薪，在雙林山頂，建造火龕。愿以此因緣，在未來的世界，必定能做佛事，普度一切眾生，共同得到解脫。』 到了四月初八，弟子留堅意、范難陀等十九人，各自請求代替師父，持守不食上齋，以及焚燒身體供養三寶。又有四部弟子（比丘、比丘尼、優婆塞、優婆夷），刺心燒指，割耳，希望大士長久住世。
【English Translation】 English version Respectfully writing scriptures and precepts, exceeding a thousand volumes. May all sentient beings be liberated from suffering and attain liberation. The Bodhisattva (referring to Bodhisattva Shanhui) visited the capital city multiple times, and the monks and laypeople he converted were countless. He said to his disciples, 'Among the Thousand Buddhas of the Bhadrakalpa (Bhadrakalpa, a cosmic period in Buddhist cosmology during which a thousand Buddhas will appear), I am but one Buddha. If you wish to be reborn among the Thousand Buddhas, you will be able to see me.' He also told the assembly, 'When I relinquish this body, I expect Tuo, the ascetic of Mount Song (name of a monk), to temporarily go to Trāyastriṃśa Heaven (Trāyastriṃśa, a heaven located on the summit of Mount Sumeru in Buddhist cosmology), and soon after return to Tuṣita Heaven (Tuṣita, a heaven in Buddhist cosmology). If you wish to be reborn there, you will be able to see me.' In the eighth year of Datong (542 AD), he made a vow to uphold the highest fast, writing a vow that said, 'Disciple Shanhui, now reports to Śākyamuni Buddha (Śākyamuni, the founder of Buddhism), the Buddhas of the ten directions and three times, pervading all of space and the Dharma realm, the eternally abiding Three Jewels (Buddha, Dharma, Sangha). Disciple reflects that in this life, there is nothing I can freely give in charity to relieve suffering sentient beings. From now on, I vow for three years to uphold the highest fast, abstaining from food and drink on the sixth day of each month. With this suffering of hunger and thirst, I will repay the karmic debts of all sentient beings, so that they may quickly attain liberation. With the grain saved from not eating, I will extensively perform acts of charity. May all sentient beings, in every lifetime, be fully endowed with abundant wealth and Dharma, forever free from the defilements of love and desire, not creating the three karmas of body, speech, and mind, attaining great Dharaṇī (Dharaṇī, the power of concentration that encompasses and retains all Dharmas without forgetting), subduing all demonic obstacles, and attaining Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment). I vow to relinquish my life and property, universally making offerings to all Buddhas for the sake of all sentient beings. I will diligently uphold the highest fast of not eating, and attain Nirvana (Nirvana, liberation). Holding firm to my aspiration, I will burn my body as a great bright lamp, making offerings to the Three Jewels for all sentient beings.' Therefore, he first told the assembly, 'Do not harbor sorrow or distress. All things have birth and death, and affairs have success and failure. All love and affection in the world will eventually be separated. Now, relinquishing this defiled body, I shall attain the unsurpassed pure Dharma body. I only hope that my disciples will not harbor sadness or attachment, and that in every lifetime, we will not abandon each other, forever becoming family, until we attain Buddhahood.' On the eighth day of the fourth month, disciples Liujianyi, Fan Nanda, and nineteen others, each requested to take the place of their master, upholding the highest fast of not eating, and burning their bodies as offerings to the Three Jewels. Furthermore, disciples of the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) pierced their hearts, burned their fingers, and cut off their ears, hoping that the Bodhisattva would remain in the world for a long time.
住世間。又曰。吾悟道已四十劫。釋迦世尊方始發心。蓋謂能捨身苦行。所以先我成佛耳。嵩頭陀入滅。大士心自知之。乃集諸弟子曰。嵩公已還兜率天宮待我。我同度眾生之人。去已盡矣。我決不久住於世。乃作還源詩十二章。時太建元年。歲次己丑。夏四月。丙申朔。大士寢疾。告其子普建普成二法師曰。我從第四天來。為度眾生故。汝等慎護三業。精勤六度。行懺悔法。免墮三塗。二師因問曰。脫不住世。眾或離散。佛殿不成若何。大士曰。我去世后。或可現相。至二十四日乙卯。大士入涅槃。時年七十三。肉色不變。至三日。舉身還暖。形相端潔。轉手柔軟。更七日。烏傷縣令。陳鐘耆。來求香火。結緣因。取香及四眾。次第傳之。次及大士。大士猶反手受香。沙門法璇等曰。我等有幸。預蒙菩薩示還源相。手自傳香。表存非異。使後世知聖化余芳。初大士之未亡也。語弟子曰。我滅度后。莫移我臥床。后七日。當有法猛上人。送織成彌勒佛像來。長鎮我床上。用標形相也。及至七日。果將彌勒佛像。並一小銅鐘子。安大士床上。猛時作禮流淚。須臾忽然不見(詳載本傳。此乃大士證首楞嚴三昧。示現如是。如首楞嚴三昧經明)。
契此和尚
明州奉化縣。布袋和尚。不詳氏族。自稱契此。形裁
【現代漢語翻譯】 現代漢語譯本： 住於世間。又說：『我悟道已經四十劫。釋迦世尊（Sakyamuni Buddha）才剛剛發心。』大概是說（釋迦世尊）能捨棄身體的痛苦修行，所以比我先成佛罷了。嵩頭陀（Song Toutuo）入滅，大士（Dashi）心中自己知道這件事。於是召集眾弟子說：『嵩公（Song Gong）已經回到兜率天宮（Tushita Heaven）等我。我一同度化眾生的人，離去的已經完了。我決定不久住在世間。』於是作《還源詩》十二章。當時太建元年（569年），歲在己丑，夏四月，丙申朔，大士（Dashi）寢疾，告訴他的兒子普建（Pujian）、普成（Pucheng）二位法師說：『我從第四天來，爲了度化眾生的緣故。你們謹慎守護身口意三業，精勤修行六度，行懺悔法，免於墮入三塗。』二位法師因此問道：『如果不住在世間，大眾或許會離散，佛殿不成該怎麼辦？』大士（Dashi）說：『我去世后，或許會顯現瑞相。』到二十四日乙卯，大士（Dashi）入涅槃，時年七十三歲，肉身顏色不變。到三日後，全身還溫暖，形相端正潔凈，轉動手臂柔軟。又過七日，烏傷縣令陳鐘耆（Chen Zhongqi），前來求香火，結緣。取香及四眾，次第傳遞。輪到大士（Dashi）時，大士（Dashi）仍然反手接受香。沙門法璇（Faxuan）等說：『我們有幸，預先蒙受菩薩（Bodhisattva）示現還源之相，親手傳遞香，表明存在並非不同。使後世知道聖化的遺留芬芳。』當初大士（Dashi）未去世時，告訴弟子說：『我滅度后，不要移動我的臥床。后七日，當有法猛（Fameng）上人，送來織成的彌勒佛像（Maitreya Buddha），長久鎮在我的床上，用來標明形相。』等到七日，果然將彌勒佛像（Maitreya Buddha），並一個小銅鐘子，安放在大士（Dashi）的床上。法猛（Fameng）當時作禮流淚，須臾忽然不見（詳細記載在本傳中。這乃是大士（Dashi）證得首楞嚴三昧（Shurangama Samadhi），示現如此。如《首楞嚴三昧經》所明）。
契此和尚（Qici Heshang）
明州奉化縣（Mingzhou Fenghua County）的布袋和尚（Budai Heshang），不清楚他的氏族。自稱契此（Qici）。形體
【English Translation】 English version: Lived in the world. It is also said: 'I have attained enlightenment for forty kalpas. Sakyamuni Buddha (Sakyamuni Buddha) just began to aspire to enlightenment.' It probably means that (Sakyamuni Buddha) was able to abandon the suffering of the body to practice, so he became a Buddha before me. When Song Toutuo (Song Toutuo) entered Nirvana, Dashi (Dashi) knew it in his heart. So he gathered his disciples and said, 'Gong Song (Song Gong) has returned to Tushita Heaven (Tushita Heaven) to wait for me. Those who I have been with to deliver sentient beings, those who have left are all gone. I have decided that I will not live in this world for long.' So he wrote twelve chapters of 'Returning to the Source Poem'. At that time, it was the first year of Taijian (569 AD), the year was Ji Chou, the fourth month of summer, Bing Shen Shuo, Dashi (Dashi) was ill in bed, and told his sons, the two Dharma masters Pujian (Pujian) and Pucheng (Pucheng), 'I came from the fourth heaven for the sake of delivering sentient beings. You must carefully guard the three karmas of body, speech, and mind, diligently practice the six paramitas, and practice the repentance method to avoid falling into the three evil realms.' The two Dharma masters therefore asked, 'If you do not live in the world, the masses may be scattered, what if the Buddha hall is not completed?' Dashi (Dashi) said, 'After I pass away, auspicious signs may appear.' On the 24th day, Yi Mao, Dashi (Dashi) entered Nirvana, at the age of seventy-three, the color of his flesh did not change. After three days, his whole body was still warm, his appearance was upright and clean, and his arms were soft when turned. After another seven days, Chen Zhongqi (Chen Zhongqi), the magistrate of Wushang County, came to seek incense and form a karmic connection. He took incense and the four assemblies and passed them on in order. When it came to Dashi (Dashi), Dashi (Dashi) still took the incense with his backhand. The monks Faxuan (Faxuan) and others said, 'We are fortunate to have been blessed by the Bodhisattva (Bodhisattva) to show the appearance of returning to the source, and to pass on the incense with our own hands, indicating that existence is not different. Let future generations know the remaining fragrance of the saint's transformation.' In the beginning, when Dashi (Dashi) had not passed away, he told his disciples, 'After I pass away, do not move my bed. After seven days, the venerable Fameng (Fameng) will send a woven statue of Maitreya Buddha (Maitreya Buddha) to be placed on my bed for a long time to mark my appearance.' When the seventh day came, he indeed placed the statue of Maitreya Buddha (Maitreya Buddha) and a small bronze bell on Dashi's (Dashi)'s bed. Fameng (Fameng) then bowed and shed tears, and suddenly disappeared after a while (detailed in the biography. This is because Dashi (Dashi) attained the Shurangama Samadhi (Shurangama Samadhi), showing such. As the Shurangama Samadhi Sutra clarifies).
Monk Qici (Qici Heshang)
The Cloth Bag Monk (Budai Heshang) of Fenghua County, Mingzhou (Mingzhou Fenghua County), does not know his clan. He calls himself Qici (Qici). His figure
腲脮。蹙額播腹。居止無定。寢臥隨處。常以杖荷一布袋。凡供身之具。盡貯袋中。入市肆聚落。見物即乞。或醯醬魚𦵔。亦投囊中。時號為長汀子。自說偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭。或於雪中臥。而身上無雪。人皆奇之。或示人吉兇。必現相表兆。亢陽即曳高齒屐。人知必雨。水潦則系濕草屨。人知必晴。或坐街頭。或立衢中。兒童競逐。群而戲之。師有偈曰。是非憎愛世偏多。子細思量奈我何。寬卻肚腸須忍辱。豁開心地任從他。若逢知己須依分。縱遇冤家也共和。若能了此心頭事。自然證得六波羅。我有一布袋。虛空無掛礙。展開遍十方。入時觀自在。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人畫畫不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億。師于梁貞明三年。在岳林寺東廓。盤石上。端坐示寂。說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢。安然而化。眾共埋之。后見現於他州。亦負布袋而行。四眾競圖其像焉(千百億。即娑婆三千大千世界。萬億四大部州)。
婆羅門
中天竺。菩提樹東。有精舍高百六七十尺。下基面廣二十餘步。疊以青磚。涂以石灰。層龕皆有金像。
【現代漢語翻譯】 現代漢語譯本： 形容一個人行為怪異，舉止不定。總是皺著眉頭，用手撥弄著肚子。居住的地方沒有固定，睡覺的地方也隨意。經常用枴杖挑著一個布袋，所有生活用品都裝在裡面。進入市場和村落，看見什麼就乞討什麼，不管是醋、醬還是魚肉，都扔進布袋里。當時人們稱他為長汀子。他自己說偈語：『一個缽盂吃遍千家飯，孤身一人遊歷萬里路。能理解我的人很少，問路只能問白雲。』有時在雪地裡睡覺，身上卻沒有雪，人們都覺得很奇怪。有時給人預示吉兇，一定會先顯現出預兆。天旱時就穿著高齒木屐，人們就知道要下雨了。水澇時就係著濕草鞋，人們就知道要天晴了。有時坐在街頭，有時站在路中間，孩子們爭相追逐，成群地戲弄他。師父有偈語說：『世人的是非憎愛太多了，仔細想想又能把我怎麼樣呢？放寬肚量要忍辱，敞開心胸任由他人去說。如果遇到知己就要互相幫助，即使遇到冤家也要和平相處。如果能明白這些道理，自然就能證得六波羅蜜（六度）。』我有一個布袋，虛空一樣沒有掛礙。展開來遍佈十方，收起來時觀自在。我有一尊佛，世人都不認識。不用塑造也不用裝飾，不用雕刻也不用描繪。沒有一滴灰泥，沒有一點彩色。人畫也畫不成，賊偷也偷不走。體相本來就是自然，清凈無需拂拭。雖然只是一尊佛，卻能分身千百億（千百億，即娑婆三千大千世界，萬億四大部州）。師父在梁貞明三年（917年），在岳林寺東邊的磐石上，端坐示寂。說偈語：『彌勒（未來佛）真是彌勒（未來佛），分身千百億（千百億，即娑婆三千大千世界，萬億四大部州）。時時顯現給世人看，世人自己卻不認識。』說完偈語，安然而逝。眾人一起把他埋葬了。後來又有人看見他在其他州出現，仍然揹著布袋行走。信徒們爭相描繪他的畫像。
婆羅門（古印度社會階層）
中天竺（古印度中部）。菩提樹東邊，有一座精舍高一百六七十尺，下邊的地基寬二十多步，用青磚壘砌，塗上石灰。每一層都有金像。
【English Translation】 English version: His behavior was strange and unpredictable. He was always frowning and patting his belly. He had no fixed abode and slept wherever he happened to be. He always carried a cloth bag on a staff, in which he stored all his necessities. He would go into markets and villages and beg for whatever he could get, whether it was vinegar, soy sauce, fish, or meat, and throw it into his bag. At the time, people called him Changtingzi. He himself recited a verse: 'One bowl of rice from a thousand homes, a solitary journey of ten thousand miles. Few people understand me, I can only ask the white clouds for directions.' Sometimes he would sleep in the snow, but there would be no snow on his body, which people found strange. Sometimes he would foretell good or bad fortune, always with a premonitory sign. In times of drought, he would wear high-toothed wooden clogs, and people knew it would rain. In times of flooding, he would tie wet straw sandals, and people knew it would be sunny. Sometimes he would sit in the street, sometimes he would stand in the middle of the road, and children would chase after him, teasing him in groups. The master had a verse: 'The world has too much right and wrong, love and hate. What can it do to me if I think about it carefully? Broaden your belly and endure humiliation, open your heart and let others say what they will. If you meet a confidant, you must help each other. Even if you meet an enemy, you must live in harmony. If you can understand these things in your heart, you will naturally attain the six paramitas (six perfections).' I have a cloth bag, as empty and unattached as the void. When unfolded, it covers the ten directions. When folded, it is the embodiment of Avalokitesvara (the Bodhisattva of compassion). I have a Buddha, but the world does not recognize him. He is not molded or decorated, not carved or painted. There is not a drop of plaster, not a speck of color. People cannot paint him, and thieves cannot steal him. His form is naturally as it is, pure and unadorned. Although he is only one Buddha, he can manifest billions of bodies (billions, that is, the Saha three thousand great thousand worlds, hundreds of millions of four great continents). The master passed away in the third year of the Liang Zhenming era (917 AD), sitting in meditation on a rock east of Yue Lin Temple. He recited a verse: 'Maitreya (the future Buddha) is truly Maitreya (the future Buddha), manifesting billions of bodies (billions, that is, the Saha three thousand great thousand worlds, hundreds of millions of four great continents). He appears to people from time to time, but people do not recognize him.' After reciting the verse, he passed away peacefully. The people buried him together. Later, someone saw him appear in another state, still carrying his cloth bag. Believers vied to paint his image.
Brahmin (a social class in ancient India)
In Central India (ancient central India), east of the Bodhi tree, there is a monastery one hundred sixty or seventy feet high, with a base more than twenty steps wide, built of blue bricks and plastered with lime. Each level has golden statues.
四壁鏤作奇制。或連珠形。或天仙像。上置金銅寶瓶。東面接為重閣。檐宇特起三層。榱柱棟樑。戶扉寮牖。金銀雕鏤。以飾之。珠玉廁錯。以鎮之。奧室䆳宇。洞戶三重。外門左右。各有龕室。左則觀自在菩薩像。右則慈氏菩薩像。白銀鑄成。高十餘尺。精舍故地。無憂王先建小精舍。復有婆羅門。更廣建焉。初有婆羅門。不信佛法。事大自在天。傳聞天神在雪山中。遂與其弟往來求愿焉。天曰。凡諸愿求。有福方果。非汝所祈。非我能遂。婆羅門曰。修何福可以遂心。天曰。欲種善種。求勝福田。菩提樹者。證佛果處也。宜時速返。往菩提樹。建大精舍。穿大水池。興諸供養。所愿當遂。婆羅門受天命。發大信心。相率而返。兄建精舍。弟鑿水池。於是廣修供養。勤求心願。后皆果遂。為王大臣。凡得祿賞。皆便檀舍。精舍既成。招募工人。欲圖如來初成佛像。曠以歲月。無人應召。久之。有一婆羅門來告眾曰。我善圖寫。如來妙相。眾曰。今將造像。夫何所須。曰香泥耳。宜置精舍之中。並一燈照。我入已。堅閉其戶。六月后。乃可開門。時諸僧眾。皆如其命。尚餘四月。未滿六月眾咸駭異。開以觀之。見精舍內。佛像儼然。結跏趺坐。右足居上。左手斂。右手垂。東面而坐。肅然如在。座高四尺二寸。廣丈二
【現代漢語翻譯】 現代漢語譯本： 四面的墻壁上雕刻著精巧的圖案，有的像連珠，有的像天仙。上面放置著金銅製成的寶瓶。東面連線著重疊的樓閣，屋檐高高聳起三層。椽子、柱子、棟樑、門扇和窗戶，都用金銀雕刻裝飾，用珠寶玉石點綴。深邃的內室，幽深的房屋，有三重門。外門左右，各有龕室，左邊供奉著觀自在菩薩（Avalokiteśvara，意為觀世音菩薩）像，右邊供奉著慈氏菩薩（Maitreya，意為彌勒菩薩）像，都是用白銀鑄成，高十多尺。這精舍的原址，是阿育王（無憂王） पहले建的小精舍。後來有一個婆羅門，又加以擴建。 起初，有個婆羅門不相信佛法，信奉大自在天（Maheśvara，印度教主神濕婆的別稱）。他聽說天神在雪山中，就和他的弟弟前去祈求。天神說：『凡是願望的實現，都要有福報才能成功，不是你能祈求的，也不是我能滿足的。』婆羅門問：『修什麼樣的福報才能如願？』天神說：『想要種植善根，尋求殊勝的福田，菩提樹（Bodhi Tree，釋迦牟尼成道之樹）是證得佛果的地方。你應該趕快回去，到菩提樹那裡，建造大的精舍，挖掘大的水池，興辦各種供養，你的願望就能實現。』婆羅門接受了天神的旨意，發了大信心，和弟弟一起返回。哥哥建造精舍，弟弟開鑿水池。於是廣泛地進行供養，勤懇地祈求心願，後來都如願以償，成爲了國王的大臣。凡是得到的俸祿賞賜，都用來佈施。精舍建成后，招募工匠，想要繪製如來初成佛時的畫像。經過漫長的歲月，沒有人能夠勝任。很久以後，有一個婆羅門來告訴大家說：『我擅長繪製如來的美妙法相。』大家問：『現在要造像，需要什麼東西？』他說：『只要香泥就行了。應該放置在精舍之中，並點一盞燈照亮。我進去後，要緊閉房門，六個月后，才可以開門。』當時各位僧眾，都按照他的吩咐去做。還剩下四個月，沒滿六個月，大家都很驚異，打開門去看，看見精舍內，佛像端莊地結跏趺坐，右腳放在上面，左手收斂，右手下垂，面向東方而坐，莊嚴肅穆，就像真的一樣。佛像的座位高四尺二寸，寬一丈二尺。
【English Translation】 English version: The four walls were carved with exquisite designs, some in the shape of connected pearls, others like celestial beings. Golden and bronze precious vases were placed on top. To the east, it was connected to a multi-storied pavilion, with eaves rising three layers high. The rafters, pillars, beams, doors, and windows were adorned with gold and silver carvings, and embellished with pearls and jade. The innermost chambers and secluded rooms had three layers of doors. On either side of the outer door were niches, with statues of Avalokiteśvara (觀自在菩薩，Bodhisattva of Compassion) on the left and Maitreya (慈氏菩薩，the future Buddha) on the right, both cast in silver and over ten feet tall. The original site of the monastery was where King Ashoka (無憂王) had first built a small monastery. Later, a Brahmin expanded it further. Initially, there was a Brahmin who did not believe in the Buddha's teachings but worshipped Maheśvara (大自在天，another name for Shiva, a major Hindu deity). He heard that the deity resided in the snowy mountains, so he and his brother went to seek blessings. The deity said, 'All wishes can only be fulfilled with merit; it is not something you can simply pray for, nor is it something I can grant.' The Brahmin asked, 'What kind of merit should I cultivate to fulfill my desires?' The deity said, 'If you wish to plant good seeds and seek a superior field of merit, the Bodhi Tree (菩提樹，the tree under which the Buddha attained enlightenment) is the place where one attains Buddhahood. You should quickly return and build a large monastery near the Bodhi Tree, dig a large pond, and make various offerings. Then your wishes will be fulfilled.' The Brahmin accepted the deity's command, developed great faith, and returned with his brother. The elder brother built the monastery, and the younger brother dug the pond. Thus, they extensively made offerings and diligently sought their desires, which were later fulfilled, and they became ministers of the king. Whatever salaries and rewards they received, they used for charitable donations. After the monastery was completed, they recruited artisans to paint an image of the Tathagata (如來，another name for the Buddha) at the moment of his enlightenment. After many years, no one was able to accomplish it. After a long time, a Brahmin came and told everyone, 'I am skilled at painting the wonderful form of the Tathagata.' The people asked, 'Now that we are creating the image, what do you need?' He said, 'Only fragrant mud. It should be placed inside the monastery, along with a lamp to illuminate it. After I enter, the door must be tightly closed, and it can only be opened after six months.' At that time, all the monks followed his instructions. With four months remaining before the six months were up, everyone was astonished and opened the door to look. They saw inside the monastery a Buddha image sitting perfectly in the lotus position, with the right foot on top, the left hand collected, and the right hand lowered, facing east, solemn and dignified, as if truly present. The seat of the Buddha image was four feet and two inches high and twelve feet wide.
尺五寸。像高丈一尺五寸。兩膝相去八尺八寸。兩肩六尺二寸。相好具足。慈顏若真。惟右乳上。涂瑩未周。既不見人。方驗神鑒。眾咸悲嘆。慇勤請知。有一沙門。宿心淳質。乃感夢見昔婆羅門。而告曰。我是慈氏菩薩。恐工人之思。不測聖容。故我躬來圖繪佛像。垂右手者。昔如來之將證佛果。天魔來嬈。地神告至。其一先出。助佛降魔。如來告曰。汝勿憂怖。吾以忍力。降彼必矣。魔王曰。誰為明證。如來乃垂手指地言。此有證。是時第二地神踴出作證。故今像手仿昔下垂。眾知靈鑒。莫不悲感。於是乳上未周。填廁眾寶。珠瓔寶冠。奇珍交飾。設賞迦王。不信三寶。伐菩提樹已。欲毀此像。既睹慈顏。心不安忍。回駕將返命宰臣曰。宜除此佛像。置大自在天形。宰臣受旨。懼而嘆曰。毀佛像。則歷劫招殃。違王命。乃喪身滅族。進退若此。何所宜行。乃召信心。以為役使。遂于像前橫。疊磚壁。心慚冥闇。又置明燈。磚壁之前。畫自在天。功成報命。王聞心懼。舉身生皰。肌膚攫裂。居未久之。便喪沒矣。宰臣馳返。毀除障壁。時經多日。燈物不滅。像今尚在。神功不虧。云云(無憂王。即阿育王。婆羅門。此云梵志。天竺四姓之一也)。
聞二百億阿羅漢
南天竺恭達那補羅國。宮城側。大伽
【現代漢語翻譯】 現代漢語譯本 一尺五寸（約49釐米）。佛像高一丈一尺五寸（約3.8米）。兩膝之間的距離是八尺八寸（約2.9米）。兩肩之間的距離是六尺二寸（約2.1米）。佛像的各種相好都具備，慈祥的面容宛如真人。只有右乳上方，塗抹的顏料尚未完成。因為沒有人看見過，才驗證了這是神力的顯現。眾人為此悲傷感嘆，殷切地請求得知原因。有一位沙門（出家修道的人），心地淳樸善良，於是夢見過去的婆羅門（古印度祭司），婆羅門告訴他：『我是慈氏菩薩（彌勒菩薩）。因為擔心工匠的思慮，不能完全領會佛的聖容，所以我親自來描繪佛像。佛像垂下右手，是因為過去如來（佛陀）將要證得佛果時，天魔（擾亂修行的惡魔）前來擾亂，地神（土地神）前來告知。其中一位地神首先出來，幫助佛陀降伏魔障。如來告訴地神說：你不要憂愁恐懼，我憑藉忍辱的力量，必定能夠降伏他們。』魔王說：『誰能為我證明？』如來於是垂手指地說道：『這裡有證明。』當時第二位地神踴躍而出，作為證明。所以現在的佛像的手，模仿過去下垂的樣子。』眾人得知這是神力的顯現，沒有不悲傷感動的。於是將乳上未完成的部分，用眾多的寶物填補，用珠寶瓔珞和寶冠，以及各種奇珍異寶來裝飾。設賞迦王（戒日王之前的統治者），不相信三寶（佛、法、僧），砍伐菩提樹之後，想要毀壞這座佛像。但當他看到佛像慈祥的面容，心中感到不安，不忍心下手。於是調轉車駕準備返回，命令宰臣說：『應該除去這座佛像，換上大自在天（濕婆神）的形象。』宰臣接受命令，感到恐懼而嘆息說：『毀壞佛像，就會歷經劫難招致災殃；違背國王的命令，就會喪身滅族。進退兩難，應該怎麼辦呢？』於是召集有信心的人，作為役使。於是在佛像前橫向堆砌磚墻，心中慚愧於黑暗。又在磚墻之前，點燃明燈，在磚墻上畫上自在天。工程完成後，回報國王。國王聽後心中恐懼，全身生出皰瘡，肌膚抓撓破裂。沒過多久，就喪命了。宰臣飛奔返回，拆除障礙的磚墻。當時已經過了很多天，燈火仍然沒有熄滅。佛像現在仍然存在，神力沒有減損。』云云（無憂王，即阿育王（孔雀王朝國王，約公元前304年-公元前232年）。婆羅門，此云梵志（印度教僧侶），天竺四姓之一也）。 聽聞二百億阿羅漢（斷句不完整，推測為下文的開頭） 南天竺恭達那補羅國（南印度城市）。宮城旁邊，大伽
【English Translation】 English version It is one foot and five inches (approximately 49 cm). The height of the statue is one zhang, one foot and five inches (approximately 3.8 meters). The distance between the two knees is eight chi and eight cun (approximately 2.9 meters). The distance between the two shoulders is six chi and two cun (approximately 2.1 meters). All the auspicious marks are complete, and the compassionate face is like a real person. Only the upper part of the right breast is not completely painted. Because no one has seen it before, it is verified as a manifestation of divine power. The crowd was saddened and sighed, earnestly requesting to know the reason. There was a Shramana (a monk), with a pure and kind heart, who dreamed of the former Brahmin (ancient Indian priest), who told him: 'I am Maitreya Bodhisattva (the future Buddha). Because I am worried that the artisans' thoughts cannot fully comprehend the holy appearance of the Buddha, I have come in person to depict the Buddha image. The Buddha image with the right hand hanging down is because when the Tathagata (Buddha) was about to attain Buddhahood, the Mara (demon who disturbs practice) came to disturb, and the earth deity (local god) came to inform. One of the earth deities came out first to help the Buddha subdue the demons. The Tathagata told the earth deity: 'Do not worry or fear, I will surely subdue them with the power of patience.' The Mara said: 'Who can testify for me?' The Tathagata then pointed to the ground and said: 'There is proof here.' At that time, the second earth deity jumped out to testify. Therefore, the hand of the current Buddha image imitates the appearance of hanging down in the past.' When the crowd learned that this was a manifestation of divine power, they were all saddened and moved. Therefore, they filled the unfinished part of the breast with many treasures, and decorated it with jeweled necklaces and crowns, and various rare treasures. King Shashanka (ruler before Harsha), did not believe in the Three Jewels (Buddha, Dharma, Sangha), and after cutting down the Bodhi tree, wanted to destroy this Buddha image. But when he saw the compassionate face of the Buddha image, he felt uneasy in his heart and could not bear to do it. So he turned his chariot around and prepared to return, and ordered his chief minister: 'You should remove this Buddha image and replace it with the image of Mahadeva (Shiva).' The chief minister accepted the order and sighed in fear, saying: 'Destroying the Buddha image will bring disaster through countless kalpas; disobeying the king's order will lead to the loss of life and the extermination of the clan. It is difficult to advance or retreat, what should I do?' So he summoned people of faith to serve as laborers. Then he horizontally piled up brick walls in front of the Buddha image, feeling ashamed of the darkness in his heart. He also lit bright lamps in front of the brick walls, and painted Mahadeva on the brick walls. After the project was completed, he reported to the king. The king was frightened when he heard this, and his whole body developed sores, and his skin was scratched and torn. Before long, he died. The chief minister rushed back and demolished the obstructing brick walls. At that time, many days had passed, but the lamps were still burning. The Buddha image still exists today, and its divine power has not diminished.' So on (King Ashoka (Mauryan Dynasty king, c. 304 BCE – 232 BCE). Brahmin, also called Brahmana (Hindu priest), one of the four castes of India). Hearing of two hundred billion Arhats (sentence incomplete, presumed to be the beginning of the following text) In the country of Konkanapura in South India. Next to the palace city, the great Sangha
藍中。有精舍高五十餘尺中有刻旃檀慈氏菩薩像。高十餘尺。或至齋日。神光照燭。是聞二百億羅漢之所造也。
末田地尊者(是鞠多尊者弟子)
北天竺瞢揭厘城東北。逾山越谷。逆上信度河。途路危險。山谷杳冥。或履絙索。或牽鐵鎖。棧道虛臨。飛樑危構。㭬棧躡隥。行千餘里。至達麗羅川。即烏仗那國舊都也。多出黃金。及鬱金香。達麗羅川中。大伽藍側有刻木慈氏菩薩像。金色晃昱。靈鑒潛通。高百餘尺。末田底迦(舊云。末田地訛)阿羅漢之所造也。羅漢以神通力。攜引匠人升睹史多天。親觀妙相。三返之後。功乃畢焉。自有此像。法流東派。又中天竺戰主國。大城西北。伽藍中窣堵波。無憂王之所建也。中有如來舍利一升。昔者世尊。當於此處。七日之中。為天人眾類說妙法。其側則有過去三佛座。及經行遺蹟之處。鄰此復有慈氏菩薩像。形量雖小。威神嶷然。靈鑒潛通。奇蹟間起。
引正王
中天竺。憍薩羅國。西南三百餘里。至黑峰山。岌然特起。峯巖峭險。既無崖谷。宛如全石。引正王為龍猛菩薩鑿此山中。建立伽藍。去山十數里。鑿孔道。當其山下。仰鑿疏石。其中則長廊步檐。崇臺重閣。閣有五層。層有四院。並建精舍。各鑄金像。量等佛身。妙窮工思。自余莊嚴
【現代漢語翻譯】 現代漢語譯本 藍中：有一座精舍高五十餘尺，裡面刻有一尊旃檀慈氏菩薩（Maitreya Bodhisattva）像，高十餘尺。每逢齋戒之日，神光照耀。據說這是二百億羅漢所造。
末田地尊者（Madhyāntika）（是鞠多尊者（Gupta）的弟子）：
在北天竺瞢揭厘城（Mangalapura）東北，翻山越嶺，逆著信度河（Indus River）而上。途路危險，山谷幽深。有時需要踩著繩索，有時需要拉著鐵鏈。棧道懸空，飛樑危聳。攀援棧道，登上高處，行走一千餘里，到達達麗羅川（Daradistan），也就是烏仗那國（Udyana）的舊都。這裡盛產黃金和鬱金香。在達麗羅川中，大伽藍旁邊有一尊刻木的慈氏菩薩像，金光閃耀，靈驗無比。高一百餘尺，是末田底迦（Madhyāntika）（舊譯為末田地，是訛誤）阿羅漢所造。羅漢以神通力，帶領工匠升到睹史多天（Tushita Heaven），親自觀看慈氏菩薩的妙相。往返三次之後，才最終完成。自從有了這尊像，佛法就向東流傳。另外，在中天竺戰主國（？），大城西北的伽藍中，有一座窣堵波（Stupa），是阿育王（無憂王）（約公元前304年-公元前232年）所建。裡面藏有如來舍利一升。過去世尊曾在此處，用七天的時間，為天人和眾生宣說妙法。旁邊有過去三佛的座位，以及經行遺蹟之處。附近還有一尊慈氏菩薩像，形體雖小，但威嚴神聖，靈驗無比，奇蹟時有發生。
引正王：
中天竺憍薩羅國（Kosala）西南三百餘里，到達黑峰山。山峰高聳挺拔，峯巖陡峭險峻，沒有山崖和山谷，宛如一塊完整的石頭。引正王為龍猛菩薩（Nāgārjuna）在此山中開鑿，建立伽藍。距離山十餘里，開鑿孔道，直通山下。向上開鑿疏石，其中有長廊步檐，高臺重閣。閣有五層，每層有四個院落，都建有精舍，各鑄造金像，大小與佛身相等，精妙絕倫。其餘的裝飾也十分莊嚴。
【English Translation】 English version In Lan: There is a monastery more than fifty feet high, inside which is carved a sandalwood Maitreya Bodhisattva statue, more than ten feet high. On fasting days, divine light shines upon it. It is said to have been made by two hundred billion Arhats.
The Venerable Madhyāntika (disciple of Venerable Gupta):
Northeast of Mangalapura in North India, crossing mountains and valleys, going upstream against the Indus River. The road is dangerous, and the valleys are deep and dark. Sometimes one must tread on ropes, and sometimes pull on iron chains. Plank roads hang in the air, and flying beams are dangerously constructed. Climbing ladders and ascending steps, traveling more than a thousand li, one reaches Daradistan, which is the old capital of Udyana. It produces a lot of gold and saffron. In Daradistan, next to the great monastery, there is a wooden Maitreya Bodhisattva statue, shining with golden light and mysteriously efficacious. It is more than a hundred feet high and was made by the Arhat Madhyāntika (formerly translated as Madhyāntika, which is a mistake). The Arhat used his supernatural powers to take the craftsmen up to Tushita Heaven to personally observe the wonderful form of Maitreya Bodhisattva. After returning three times, the work was finally completed. Since this statue existed, the Dharma has flowed eastward. Also, in the central Indian country of Zhanzhu (?), northwest of the great city, in the monastery, there is a Stupa built by King Ashoka (King Asoka) (c. 304 BCE - 232 BCE). Inside it contains one sheng of the relics of the Tathagata. In the past, the World Honored One, in this place, for seven days, expounded the wonderful Dharma to the gods and all beings. Next to it are the seats of the three Buddhas of the past, and the places where they walked. Nearby there is also a Maitreya Bodhisattva statue, although small in size, it is majestic and divine, mysteriously efficacious, and miracles occur from time to time.
King Yinzheng:
More than three hundred li southwest of Kosala in Central India, one reaches Black Peak Mountain. The mountain peak rises steeply and is precipitous and dangerous, without cliffs or valleys, like a complete stone. King Yinzheng had Nāgārjuna excavate this mountain to build a monastery. More than ten li away from the mountain, a tunnel was dug, leading directly to the foot of the mountain. Upward, the stone was carved, and inside there are long corridors and walkways, high platforms and heavy pavilions. The pavilion has five floors, each floor has four courtyards, and each has a monastery, each casting golden statues, the same size as the Buddha's body, exquisitely crafted. The rest of the decorations are also very solemn.
。惟飾金寶。從山高峰。臨注飛泉。周流重閣。交帶廊廡。疏寮外穴。明燭中宇。初引正王。建此伽藍也。人力疲竭。庫藏空虛。功猶未半。心甚憂戚。龍猛謂曰。大王何故若有憂色。王曰。輒運大心。敢樹勝福。期之永固。待至慈氏。功績未成。財用已竭。每懷此恨。坐而待旦。龍猛曰。勿憂。崇福勝善。其利不窮。有此弘願。無憂不濟。今日還宮。當極歡樂。后再出游。歷覽山野。已而至此。平議營建。王既受誨。大石並變為金。王游見金。心口相賀。回駕至龍猛所曰。此日畋游。神鬼所惑。山林之中。時見金聚。龍猛曰。非鬼惑也。至誠所感故有此金。宜時取用。濟成勝業。遂以營建。功畢有餘。於是五層之中。各鑄四大金像。余尚盈積。充諸帑藏。招集千僧。居中禮誦。龍猛菩薩。以釋迦佛所宣教法。及諸菩薩所演述論。鳩集部別。藏在其中。故上第一層。惟置佛像。及諸經論。下第五層。居止凈人。資產什物。中間三層。僧徒所舍。聞諸先志曰。引正營建已畢。計工人所食鹽價。用九拘胝金錢(龍猛。舊雲龍樹。拘胝者。唐言百億)。
嗢嗢羅(唐言上)羅漢
南天竺。珠利耶國。都城西不遠。有故伽藍。提婆菩薩與羅漢論義之所。初提婆菩薩。聞此伽藍。有嗢嗢羅阿羅漢。得六神通。具八解
【現代漢語翻譯】 現代漢語譯本： 唯有金銀珠寶裝飾，從山頂高處引來飛流的泉水，環繞著重重樓閣，交錯連線著廊道和廂房，開鑿出疏朗的房屋和外面的洞穴，明亮的燭光照亮了中央的殿宇。當初引正王開始建造這座伽藍（寺廟）。由於耗費了大量人力，國庫也空虛了，工程還未完成一半，心中非常憂愁。龍猛（Nāgārjuna）菩薩對國王說：『大王為何面帶憂色？』國王說：『我發了大愿，想要建造一座殊勝的寺廟，希望它能永久存在，一直到慈氏（彌勒佛，Maitreya）菩薩降生。但是工程尚未完成，財物已經耗盡，常常為此感到遺憾，坐著等待天亮。』龍猛菩薩說：『不要憂愁。崇尚福德，勝過行善，其利益是無窮無盡的。有了如此宏大的願望，不用擔心不能成功。今天回宮后，應該極盡歡樂。之後再次出遊，巡視山野，再到這裡，共同商議營建之事。』國王聽了龍猛菩薩的教誨。大石頭都變成了黃金。國王巡遊時看到了黃金，內心歡喜，回宮后對龍猛菩薩說：『今天出遊，好像被神鬼迷惑了一樣，在山林之中，時常看到金子堆積。』龍猛菩薩說：『不是鬼神迷惑。這是因為您的至誠之心所感應，所以才會有這些黃金。應該及時取用，用來完成這項殊勝的功業。』於是用這些黃金來營建寺廟，工程完畢后還有剩餘。於是在五層樓閣之中，各自鑄造了四大金像，剩餘的黃金還很多，就充入國庫之中。招集了一千名僧人，在寺廟中誦經禮佛。龍猛菩薩將釋迦佛（Śākyamuni Buddha）所宣說的教法，以及諸位菩薩所演說的論著，分門別類地收集起來，藏在寺廟之中。所以第一層只放置佛像以及各種經論，第五層是凈人居住的地方，存放著他們的資產和物品，中間三層是僧侶居住的地方。聽先輩們說，引正王營建完畢后，計算工人所吃的鹽的價格，用去了九拘胝（koṭi）金錢（龍猛，舊時稱為龍樹，拘胝，唐朝話是百億）。 嗢嗢羅（Uddālaka，唐朝話是上）阿羅漢 南天竺（Southern India），珠利耶國（Juliya）的都城西邊不遠處，有一座古老的伽藍（寺廟），是提婆（Deva）菩薩與羅漢論辯的地方。當初提婆菩薩聽說這座伽藍（寺廟）里，有一位嗢嗢羅（Uddālaka）阿羅漢，得到了六神通，具備八解脫。
【English Translation】 English version: Adorned only with gold and jewels, drawing flowing springs from the mountain peaks, surrounding multiple pavilions, interweaving corridors and side rooms, with spacious dwellings and outer caves, bright candles illuminating the central hall. Initially, King Yin Zheng (Yǐn Zhèng) began constructing this Gārama (monastery). Due to the exhaustion of manpower and the depletion of the treasury, the project was not even half completed, causing great sorrow in his heart. Nāgārjuna (Lóngměng) Bodhisattva said to the king, 'Why does Your Majesty appear so worried?' The king replied, 'I have made a great vow to build a magnificent monastery, hoping it will last forever, until the arrival of Maitreya (Císhì) Buddha. However, the project is not yet completed, and the resources are already exhausted. I often regret this and sit waiting for dawn.' Nāgārjuna Bodhisattva said, 'Do not worry. Veneration of merit surpasses good deeds, and its benefits are inexhaustible. With such a grand aspiration, there is no need to worry about failure. Return to the palace today and be exceedingly joyful. Afterwards, travel again, inspect the mountains and fields, and then come here to discuss the construction together.' The king listened to Nāgārjuna Bodhisattva's teachings. The large stones all turned into gold. The king saw the gold during his tour, and his heart rejoiced. Upon returning to Nāgārjuna Bodhisattva, he said, 'Today's tour was as if I were deluded by gods and ghosts. In the mountains and forests, I often saw piles of gold.' Nāgārjuna Bodhisattva said, 'It is not a delusion by ghosts. It is due to the response of your sincere heart that this gold appears. You should take it in time to complete this magnificent undertaking.' Thus, they used the gold to build the monastery, and there was still some left after the project was completed. Therefore, in each of the five-story pavilions, they cast four great golden statues. The remaining gold was abundant, so it was stored in the treasury. They gathered a thousand monks to chant scriptures and worship the Buddha in the monastery. Nāgārjuna Bodhisattva collected the teachings proclaimed by Śākyamuni (Shìjiā) Buddha and the treatises expounded by the Bodhisattvas, categorized them, and stored them in the monastery. Therefore, the first floor only houses Buddha statues and various scriptures, the fifth floor is where the laypeople reside, storing their assets and belongings, and the middle three floors are where the monks reside. According to the elders, after King Yin Zheng (Yǐn Zhèng) completed the construction, the cost of salt consumed by the workers was calculated to be nine koṭis (jùzhī) of gold coins (Nāgārjuna, formerly known as Longshu, koṭi, in the Tang Dynasty language, means one hundred million). Uddālaka (Wūwàluó, Tang Dynasty language: Above) Arhat Not far west of the capital city of Juliya (Zhūlìyé) in Southern India (Nántiānzhú), there is an ancient Gārama (monastery) where Deva (Típó) Bodhisattva debated with the Arhats. Initially, Deva (Típó) Bodhisattva heard that in this Gārama (monastery), there was an Uddālaka (Wūwàluó) Arhat who had attained the six supernormal powers and possessed the eight liberations.
脫。遂來遠尋。觀其風範。既至伽藍。投羅漢宿。羅漢所居之處。惟置一床。提婆無以為席。乃聚落葉。指令就坐。羅漢入定。夜分方出。提婆於時陳疑。請決羅漢。隨難為釋。提婆尋聲重質。第七轉已。杜口不酬。竊運神通力。往兜率陀天。請問慈氏。慈氏為釋。因而告曰。彼提婆者。曠劫修行。賢劫之中。當紹佛位。非爾所知。宜深禮敬。如彈指頃。還複本座。乃復抑揚妙義。剖析微言。提婆謂曰。此慈氏菩薩聖智之釋也。豈仁者所能詳究哉。羅漢曰。然。誠如來旨。於是避席禮謝。深加敬嘆。
清辯論師
南天竺。大安達邏國。都城南不遠。有大山巖。清辯論師住阿素洛宮。待見慈氏菩薩成佛之處。論師雅量弘遠。至德深䆳。外示僧伽之服。內弘龍猛之學。靜而思曰。非慈氏成佛。誰決我疑。于觀自在菩薩像前。誦隨心陀羅尼。絕粒飲水。時歷三歲。觀自在菩薩。乃現妙色身。謂論師曰。何所志乎。對曰。愿留此身。待見慈氏。觀自在菩薩曰。人命危脆。世間浮幻。宜修勝善。愿生睹史多天。於斯禮覲。尚速得見。論師曰。志不可奪。心不可二。菩薩曰。若然者。宜往彼大安達邏國。城南山巖執金剛神所。至誠誦執金剛咒者。當遂此愿。論師於是往而誦焉。三歲之後。神乃謂曰。汝何所愿。若此勤
勵。論師曰。愿留此身。待見慈氏。觀自在菩薩。指遣來請。成我願者。其在神乎。神乃授秘方。而謂之曰。此巖石內。有阿素洛宮。如法行請。石壁當開。開即入中。可以待見。論師曰。幽居無睹。詎知佛興。神曰。慈氏出世。我當相報。論師受命。專精誦持。復歷三歲。初無異想。咒芥子以擊石壁。豁而洞開。是時百千萬眾。觀睹忘返。論師跨其戶。而告眾曰。吾久祈請。待見慈氏。聖靈警祐。大愿斯遂。宜可入此。同見佛興。聞者怖駭。莫敢履戶。謂是毒蛇之窟。恐喪身命。再三告語。惟有六人從入。論師顧謝。時眾從容而入。入之既已。石壁還合。眾皆恐嗟。恨前言之過也(阿修洛。舊曰阿修羅。此云非天)。
佛䭾䟦陀羅禪師
佛䭾䟦陀羅。此云覺賢。本姓釋氏。迦維羅衛人。甘露飯王之苗裔也。博學群經。多所通達。少以禪律馳名。常與同學僧迦達多。共遊罽賓國。同處積載。達多雖服其才明。而未測其人也。後於密室閉戶坐禪。忽見賢來。驚問何來。答云。暫至兜率致敬彌勒。言訖便隱。達多知是聖人。未測深淺。后屢見賢神變。乃敬心祈問。方知得不還果(阿那含果也)。
德光論師
中天竺。秣底補羅國。德光論師。少而英傑。長而弘敏。博物強識。碩學多聞。本習大乘
【現代漢語翻譯】 現代漢語譯本：論師（指世親）說：『我願意留住此身，等待見到慈氏（彌勒菩薩）。』觀自在菩薩（Avalokiteśvara，即觀音菩薩）指派神來邀請，成就我的願望，大概在於神靈吧。神便授予他秘方，並對他說：『這巖石內，有阿素洛宮（Asura，舊譯阿修羅，意為非天）。如法行事祈請，石壁應當打開。打開后就進入其中，可以等待見到慈氏。』論師說：『幽居無睹，怎能知道佛陀出世？』神說：『慈氏出世時，我當相告。』論師接受神諭，專心精進誦持。又過了三年，最初沒有其他想法，用咒過的芥子擊打石壁，豁然洞開。當時成百上千的人，觀看后忘記回去。論師跨過門檻，告訴眾人說：『我長久祈請，等待見到慈氏。聖靈警示保佑，大愿得以實現。應該可以進入這裡，一同見證佛陀出世。』聽到的人驚恐害怕，沒有人敢於進入，認為是毒蛇的巢穴，恐怕喪失性命。再三告知，只有六個人跟隨進入。論師回頭感謝，當時眾人從容進入。進入之後，石壁又合上了，眾人都恐慌嘆息，後悔之前說的話（阿修洛，舊稱阿修羅，這裡譯為非天）。
佛䭾䟦陀羅禪師（Buddhabhadra）
佛䭾䟦陀羅（Buddhabhadra，意為覺賢），本姓釋，是迦維羅衛國人，甘露飯王的後代。博學群經，通達很多經典。年少時就以禪律聞名，常與同學僧迦達多（Saṅghadatta）一同遊歷罽賓國，同住多年。達多雖然佩服他的才華，但沒有測透他。後來在密室閉戶坐禪，忽然看見覺賢到來，驚訝地問他從哪裡來。覺賢回答說：『暫時到兜率天致敬彌勒（Maitreya）。』說完就隱身不見了。達多知道他是聖人，但沒有測透他的深淺。後來屢次看見覺賢顯現神通變化，於是敬心祈問，才知道他已經證得不還果（Anāgāmin，阿那含果）。
德光論師
中天竺（印度中部），秣底補羅國（Matipuraka）的德光論師，年少時就英俊傑出，長大后弘揚佛法，思維敏捷。博覽群書，記憶力強，學識淵博，見聞廣博。原本學習大乘佛教。
【English Translation】 English version: The Master (Vasubandhu) said, 'I wish to remain in this body, waiting to see Maitreya (Císhì, the future Buddha).' Avalokiteśvara (Guānzìzài Púsà, the Bodhisattva of Compassion) sent a deity to invite me, fulfilling my wish, perhaps through divine power. The deity then imparted a secret formula and said, 'Within this rock, there is an Asura palace (Ā sù luò gōng, Asura, formerly translated as Āxiūluó, meaning non-heavenly being). If you pray according to the Dharma, the stone wall should open. Once it opens, enter inside, and you can wait to see Maitreya.' The Master said, 'Living in seclusion without sight, how can I know when the Buddha will appear?' The deity said, 'When Maitreya appears in the world, I will inform you.' The Master accepted the command and diligently recited the mantra. After another three years, initially without any different thoughts, he struck the stone wall with mustard seeds that had been blessed with a mantra, and it suddenly opened wide. At that time, hundreds of thousands of people watched, forgetting to return. The Master stepped across the threshold and told the crowd, 'I have been praying for a long time, waiting to see Maitreya. The sacred spirit has alerted and blessed me, and my great vow has been fulfilled. You should enter here and witness the Buddha's appearance together.' Those who heard were frightened and scared, and no one dared to enter, thinking it was a den of poisonous snakes, fearing for their lives. After repeated exhortations, only six people followed him inside. The Master turned back to thank them, and the crowd then entered leisurely. Once they had entered, the stone wall closed again, and everyone was filled with panic and regret, regretting their previous words (Āxiūluò, formerly called Asura, here translated as non-heavenly being).
The Dhyana Master Buddhabhadra
Buddhabhadra (Fótuóbátuóluó, meaning 'Awakened Worthy'), whose original surname was Shi, was a native of Kapilavastu, a descendant of King Ganlufan. He was learned in many scriptures and well-versed in many teachings. He was renowned for his expertise in dhyana and vinaya from a young age. He often traveled with his fellow student Saṅghadatta (Sēngqié dáduō) to the country of Kashmir, where they lived together for many years. Although Datta admired his talent and intelligence, he had not fully understood him. Later, while meditating in a closed room, he suddenly saw Xian (Buddhabhadra) arrive and asked in surprise where he had come from. Xian replied, 'I briefly went to Tushita Heaven to pay respects to Maitreya (Mílè).' After speaking, he disappeared. Datta knew that he was a sage but had not fathomed his depth. Later, he repeatedly saw Xian manifest supernatural powers, so he respectfully inquired and learned that he had attained the Anāgāmin fruit (Ānàhán guǒ, the fruit of non-returning).
The Master Deva
Deva (Déguāng Lùnshī) of Matipuraka (Mòdǐ bǔ luó guó) in Central India (Zhōng Tiānzhú) was outstanding from a young age and quick-witted when he grew up. He was widely read, had a strong memory, was learned, and had extensive knowledge. He originally studied Mahayana Buddhism.
。未窮玄奧。因覽毗婆沙論。退業而學小乘。作數十部論。破大乘綱紀。制俗書數十餘部。非斥先進。所作典論。覃思佛經。十數不決。研精雖久。疑情未除。時有天軍羅漢。往來兜史多天。德光愿見慈氏。決疑請益。天軍以神通力。接上天宮。既見慈氏。長揖不禮。天軍謂曰。慈氏菩薩。次紹佛位。何乃自高。敢不致敬。方欲受業。如何不屈。德光對曰。尊者此言。誠為指誨。然我出家弟子。慈氏菩薩。受天福樂。非出家之侶。而欲作禮。恐非所宜。菩薩知其我慢心固。非聞法器。往來三返。不得決疑。更請天軍。重欲覲禮。天軍惡其我慢。懱而不對。德光既不遂心。便起恚恨。即趣先林。修發通定。我慢未除。不時證果。
道法禪師
法。姓曹。燉煌人。棄家入道。專精禪業。亦時行神咒。后游城都。王休之。費鏗之。請為興樂香積二寺主。訓眾有法。常行分衛。不受別請及僧食。乞食所得。常減其分。以施蟲鳥。每夕輒脫衣露坐。以飼蚊虻。如此者。累年。后入定。見彌勒放䐡中光。照三塗苦報。於是深加篤勵。常坐不臥。元徽二年。于定中滅度。平坐繩床。貌如恒日(分衛。即乞食也)。
慧覽禪師
覽姓成。酒泉人。曾游西域。頂戴佛缽。仍于罽賓。從達摩比丘。咨受禪要。達摩
{ "translations": [ "現代漢語譯本：德光法師：", "德光法師未能窮盡佛法的玄妙深奧之處，於是閱讀《毗婆沙論》，放棄大乘佛法的修習，轉而學習小乘佛法。他撰寫了數十部論著，用來破斥大乘佛法的綱紀，還創作了數十部世俗書籍，並非爲了否定前人的成就。他所作的典籍論述，深入思考佛經，有十幾個問題無法決斷。雖然研究精深持久，但疑慮之情始終未能消除。當時有天軍羅漢往來於兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處），德光希望能夠見到慈氏菩薩（Maitreya，即彌勒菩薩），以解決疑惑，請求指教。天軍以神通力，將他接引到天宮。見到慈氏菩薩后，德光只是長作一揖，不行跪拜之禮。天軍責備他說：『慈氏菩薩，是未來將要繼承佛位的人，為何如此自高自大，竟敢不致敬？你想要接受他的教誨，怎麼能不屈服呢？』德光回答說：『尊者您說的話，確實是指教。但我作為出家弟子，慈氏菩薩享受天上的福樂，並非出家之侶，如果要我向他作禮，恐怕不太合適。』菩薩知道他我慢之心堅固，不是能夠聽聞佛法的器皿，往返三次，都未能解決他的疑惑。德光再次請求天軍，希望能夠重新覲見禮拜。天軍厭惡他的我慢，輕蔑而不予迴應。德光未能如願，便心生嗔恨，於是回到先前的林中，修習禪定。但由於我慢未能消除，最終未能及時證得果位。", "", "道法禪師：", "道法禪師，姓曹，是敦煌人。他捨棄家庭，出家入道，專心精進于禪定修行，也時常施行神咒。後來遊歷到成都，王休之、費鏗之請他擔任興樂寺和香積寺的住持。他教導僧眾有方法，經常實行分衛（Pindapata，即乞食），不接受特別的邀請以及僧眾的供養。乞食所得的食物，常常減少自己的份額，用來施捨給蟲鳥。每天晚上，他都會脫掉衣服，裸露身體而坐，用來餵養蚊虻。像這樣持續了多年。後來入定，見到彌勒菩薩從眉間放出光明，照亮三塗（Three Wretched Realms，地獄、餓鬼、畜生）的苦報。於是更加堅定地努力修行，常常坐禪而不臥睡。元徽二年（474年），在禪定中圓寂，端坐于繩床上，容貌如往常一樣。（分衛，就是乞食的意思）。", "", "慧覽禪師：", "慧覽禪師，姓成，是酒泉人。他曾經遊歷西域，頭頂著佛缽。並在罽賓（Kashmir），向達摩比丘請教禪定的要義。達摩...", "", "", "english_translations": [ "English version: Master Deguang:", "Master Deguang was unable to fully grasp the profound mysteries of Buddhism, so he studied the Vibhasa-sastra, abandoned the practice of Mahayana Buddhism, and turned to the study of Hinayana Buddhism. He wrote dozens of treatises to refute the tenets of Mahayana Buddhism, and also created dozens of secular books, not to deny the achievements of his predecessors. The canonical discussions he made delved deeply into the Buddhist scriptures, and he could not resolve more than a dozen questions. Although his research was profound and lasting, his doubts were never eliminated. At that time, there were Arhats of the heavenly army traveling to and from Tushita Heaven (Tushita Heaven, one of the heavens of the desire realm, where Maitreya Bodhisattva resides). Deguang hoped to see Maitreya Bodhisattva (Maitreya), in order to resolve his doubts and ask for guidance. The heavenly army used its supernatural powers to lead him to the heavenly palace. After seeing Maitreya Bodhisattva, Deguang only made a long bow and did not kneel in worship. The heavenly army rebuked him, saying, 'Maitreya Bodhisattva is the one who will inherit the Buddha's position in the future. Why are you so arrogant and dare not pay your respects? You want to receive his teachings, how can you not submit?' Deguang replied, 'Venerable one, your words are indeed instructive. But as a monastic disciple, Maitreya Bodhisattva enjoys the blessings of heaven and is not a monastic companion. If I were to pay homage to him, I am afraid it would not be appropriate.' The Bodhisattva knew that his arrogance was firm and that he was not a vessel capable of hearing the Dharma. After going back and forth three times, he was unable to resolve his doubts. Deguang once again asked the heavenly army, hoping to be able to re-enter and pay homage. The heavenly army hated his arrogance and despised him without responding. Deguang was unable to get his wish, and resentment arose in his heart. So he returned to the previous forest and practiced meditation. But because his arrogance was not eliminated, he ultimately failed to attain enlightenment in time.", "", "Zen Master Daofa:", "Zen Master Daofa, whose surname was Cao, was from Dunhuang. He abandoned his family, entered the monastic life, and devoted himself to the practice of meditation. He also often practiced divine mantras. Later, he traveled to Chengdu, where Wang Xiuzhi and Fei Kengzhi invited him to serve as the abbot of Xingle Temple and Xiangji Temple. He had methods for teaching the monks and often practiced Pindapata (alms-begging), not accepting special invitations or the offerings of the monks. He often reduced his share of the food obtained from begging and used it to give to insects and birds. Every night, he would take off his clothes and sit naked, using his body to feed mosquitoes and gnats. He continued like this for many years. Later, he entered meditation and saw Maitreya Bodhisattva emit light from his brow, illuminating the suffering of the Three Wretched Realms (Three Wretched Realms, hell, hungry ghosts, animals). So he became more determined to practice diligently, often sitting in meditation without sleeping. In the second year of Yuanhui (474 AD), he passed away in meditation, sitting upright on a rope bed, his appearance as usual. (Pindapata means alms-begging).", "", "Zen Master Huilan:", "Zen Master Huilan, whose surname was Cheng, was from Jiuquan. He once traveled to the Western Regions, carrying the Buddha's alms bowl on his head. And in Kashmir, he asked the bhiksu (monk) Dharma for the essentials of meditation. Dharma..." ] }
曾入定。往兜率天。從彌勒受菩薩戒。后以戒法授覽。還至於填國。復以戒法授彼方諸僧。乃歸東土。宋文帝。請住鐘山定林寺。孝武帝起中興寺。復敕令京邑禪僧。皆隨踵受業。
智嚴法師
嚴。西涼州人。弱冠出家。便以精勤著名。衲衣宴坐。蔬食永歲。志欲廣求經誥。遂周流西國。咨受禪法功逾十載。請佛䭾䟦陀禪師東歸。傳法東土。元嘉四年。共沙門寶云。譯出寶曜。廣博嚴凈。西天王等經。嚴昔未出家時。嘗受五戒。有少虧犯。后入道受具足。常疑不得戒。每以為懼。積年禪觀。而不能自了。遂更泛海。重到天竺。咨諸明達。值羅漢比丘。具以事問羅漢。羅漢不敢判決。乃為嚴入定。往兜率宮咨彌勒。彌勒答云。得戒。嚴大喜。於是步歸。至罽賓。無疾而化。年七十八。
華手比丘
魏文帝三年。內敕設無遮大會。魏帝敕問。此土僧尼。得戒源由。有何證驗。諸大德等。皆不能答。於時即有比丘。請向西國。問聖人。得戒源由。發足長安。到于天竺。見一羅漢。啟曰。震旦僧尼。得戒以不。羅漢答曰。我是小聖。不知得否。汝在此住。吾為汝上升兜率。奉問彌勒世尊。得不得來報。即便入定。向兜率天。具問前事。彌勒答曰。僧尼並得戒訖。仍請證驗。彌勒即取金花云。若邊地僧
【現代漢語翻譯】 現代漢語譯本：他曾經入定，前往兜率天（佛教欲界第四層天），從彌勒（未來佛）處接受菩薩戒。之後將戒法傳授給慧覽（人名），返回于闐國（古國名，今新疆和田一帶）。又將戒法傳授給那裡的僧侶，然後回到東土（中國）。宋文帝（劉義隆，407年-453年，南朝宋皇帝，元嘉（424年-453年）年間在位）請他住在鐘山定林寺。孝武帝（劉駿，430年-464年，南朝宋皇帝，孝建（454年-456年）、大明（457年-464年）年間在位）興建中興寺，又敕令京城的所有禪僧，都跟隨他學習。
智嚴法師
智嚴（人名），西涼州（古代行政區劃，約今甘肅武威一帶）人。年輕時出家，就以精進勤奮聞名。身穿衲衣，靜坐禪修，吃素度日。立志廣泛尋求經書典籍，於是周遊西域各國，請教禪法，歷時超過十年。他邀請佛馱跋陀（覺賢，意為『覺』）禪師東歸，傳播佛法到東土。元嘉（424年-453年）四年，與沙門（出家修道者）寶云（人名）一起，翻譯出《寶曜經》、《廣博嚴凈經》、《西天王經》等。智嚴以前未出家時，曾經受過五戒，但有少許違犯。後來出家受具足戒（比丘、比丘尼所受的戒律），常常懷疑自己是否真正得戒，為此非常擔憂。多年禪修觀想，卻不能自己明白。於是再次泛海，重到天竺（印度），請教各位明達之士。遇到一位羅漢比丘（阿羅漢，斷絕一切煩惱，達到最高修行果位的人），詳細地將事情詢問羅漢。羅漢不敢判決，於是為智嚴入定，前往兜率宮請教彌勒。彌勒回答說：『得（戒）』。智嚴非常高興。於是步行返回，到達罽賓（古國名，約今克什米爾一帶），無疾而終，享年七十八歲。
華手比丘
魏文帝（曹丕，187年-226年，三國時期魏國開國皇帝，黃初（220年-226年）年間在位）三年，朝廷下令舉辦無遮大會（不分貴賤、僧俗，平等施捨的法會）。魏文帝敕令詢問：『此土（中國）僧尼，得戒的源頭和由來，有什麼證據可以驗證？』各位大德都不能回答。當時就有一位比丘（出家男眾），請求前往西國（印度），詢問聖人，得戒的源頭和由來。從長安（今陜西西安）出發，到達天竺。見到一位羅漢，稟告說：『震旦（中國）的僧尼，是否得戒？』羅漢回答說：『我是小聖，不知道是否得戒。你在這裡住下，我為你上升到兜率天，請問彌勒世尊，是否得戒，然後回來稟報。』隨即入定，前往兜率天，詳細詢問之前的事情。彌勒回答說：『僧尼都已經得戒完畢。』（羅漢）仍然請求驗證。彌勒就取來金花說：『如果邊地（指中國）的僧
【English Translation】 English version: He once entered Samadhi (a state of meditative consciousness), went to Tushita Heaven (the fourth heaven of the desire realm in Buddhism), and received the Bodhisattva precepts from Maitreya (the future Buddha). Later, he transmitted the precepts to Hui Lan (a personal name), and returned to the Kingdom of Khotan (an ancient kingdom, now the area around Hotan, Xinjiang). He then transmitted the precepts to the monks there, before returning to the Eastern Land (China). Emperor Wen of Song (Liu Yilong, 407-453 AD, emperor of the Southern Song Dynasty, reigned during the Yuanjia period (424-453 AD)) invited him to reside at Dinglin Temple on Zhongshan Mountain. Emperor Xiaowu (Liu Jun, 430-464 AD, emperor of the Southern Song Dynasty, reigned during the Xiaojian (454-456 AD) and Daming (457-464 AD) periods) built Zhongxing Temple, and also ordered all Chan monks in the capital to follow him and receive instruction.
Dharma Master Zhiyan
Zhiyan (a personal name) was a native of Xiliang Prefecture (an ancient administrative region, approximately the area around Wuwei, Gansu today). He renounced the world in his youth and became known for his diligence and diligence. He wore a kasaya (patched robe), sat in meditation, and ate vegetarian food year after year. Aspiring to widely seek scriptures and treatises, he traveled throughout the Western Regions, consulting and receiving Chan teachings for more than ten years. He invited the Chan Master Buddhabhadra (Juexian, meaning 'Awakened') to return east to propagate the Dharma in the Eastern Land. In the fourth year of Yuanjia (424-453 AD), together with the Shramana (ascetic) Baoyun (a personal name), he translated the Bao Yao Sutra, Guangbo Yanjing Sutra, Western Heavenly King Sutra, and others. Zhiyan had previously received the Five Precepts before renouncing the world, but had committed minor violations. Later, after renouncing the world and receiving the full precepts (the precepts received by Bhikkhus and Bhikkhunis), he often doubted whether he had truly received the precepts, and was very worried about this. After years of Chan meditation and contemplation, he was unable to understand it himself. So he crossed the sea again and returned to India, consulting various enlightened people. He met an Arhat Bhikkhu (an Arhat, a person who has cut off all afflictions and reached the highest state of cultivation), and asked the Arhat about the matter in detail. The Arhat did not dare to make a judgment, so he entered Samadhi for Zhiyan and went to Tushita Palace to consult Maitreya. Maitreya replied: 'Received (the precepts)'. Zhiyan was very happy. So he walked back and arrived at Kashgar (an ancient kingdom, approximately the area around Kashmir today), where he passed away without illness at the age of seventy-eight.
Bhikkhu Huashou
In the third year of Emperor Wen of Wei (Cao Pi, 187-226 AD, the founding emperor of the Wei Kingdom during the Three Kingdoms period, reigned during the Huangchu period (220-226 AD)), the court ordered the holding of an Unobstructed Assembly (a Dharma assembly where offerings are made equally to all, regardless of status, monks, or laity). Emperor Wen of Wei ordered to ask: 'What is the source and origin of the precepts received by monks and nuns in this land (China), and what evidence can be verified?' The great virtues were unable to answer. At that time, there was a Bhikkhu (ordained male) who requested to go to the Western Regions (India) to ask the sages about the source and origin of the precepts. Starting from Chang'an (now Xi'an, Shaanxi), he arrived in India. He saw an Arhat and reported: 'Have the monks and nuns of China received the precepts?' The Arhat replied: 'I am a small sage and do not know whether they have received the precepts. You stay here, and I will ascend to Tushita Heaven for you to ask the World Honored Maitreya whether they have received the precepts, and then come back to report.' Immediately, he entered Samadhi and went to Tushita Heaven, asking about the previous matter in detail. Maitreya replied: 'The monks and nuns have already completed the reception of the precepts.' (The Arhat) still requested verification. Maitreya then took a golden flower and said: 'If the border area (referring to China) of the monks
尼得戒。愿金花入羅漢手掌。不得莫入。發願既訖。將花按手。其花入掌中。高一尺影現。彌勒語曰。汝到震旦比丘所。亦當如我此法。羅漢下來。如彌勒語。以花按比丘手。即入掌中。高一尺影現。瑞應既徴。其時即有遠方道俗。來相欽仰。求受三歸五戒者無數。即號為花手比丘。當去之時。有一十八人。自余慕住西國。或有冒涉流沙。風寒命過。唯有花手比丘。獨還漢地。當本去日。有迦毗羅神現身。語花手比丘曰。道路懸遠。多諸險難。弟子送師至彼。往來清吉。未還之間。魏文帝殿前。有金花空中現。文帝問太史曰。有何變怪。太史卜曰。西國正法。欲來到此。不盈一月。花手比丘。掌中金花來到此土。初至之一日。空里金花。即滅不現。大瑞既徴。故戒福永傳也。
戴颙處士
晉世有譙國。戴逵。字安道。風清概遠。游心釋教。且機思通贍。巧疑造化。至於和墨點采。刻形鏤法。雖周人盡䇿之微。宋客象楮之妙。不能逾也。逵第二子颙。字仲若。素韻淵澹。雅好丘園。既負荷幽貞。亦繼志才巧。逵每制像。常共參慮。濟陽江夷。少與颙友。夷常托颙造觀音像。致力罄思。欲令盡美。而相好不圓。積年無成。后夢有人告之曰。江夷于觀音無緣。可改彌勒菩薩。颙即停手。馳書報江。信未及發。而
江書已至。俱於此夕感夢。語事符同。颙喜于神應。即改為彌勒。於是觸手成妙。初不稽思。光顏圓滿。俄爾而成。有識讚仰。感悟因緣之匪差。此像舊在會稽龍華寺。尋二戴像制。歷代獨步。其所造甚多。並散在諸寺。難悉詳錄。
僧護比丘
護。本會稽剡縣人。少出家。便剋意苦節。戒行嚴凈。后居石城山。隱岳寺。寺北有青石壁。直上數十餘丈。當中央。有如佛𦦨光之形。上有叢樹。曲干垂陰。護每經行至壁所。輒見光色煥炳。聞絃管歌贊之聲。於是擎爐發誓。愿博山鐫造。十丈石佛。以敬擬彌勒千尺之容。使凡厥有緣。同睹三會。以齊建武中。招結道俗。初就雕剪。疏鑿移年。僅成面樸。頃之。護遘疾而亡。臨終誓曰。吾之所造。本不期一產生辦。第二身中。其愿方果。後有沙門僧淑。纂襲遺功。而資力莫由。未獲成遂。至梁天監六年。有始豐令。吳郡陸咸罷邑還國。夜宿剡溪。值風雨晦冥。咸危懼假寐。忽夢見三道人來。告云。君識信堅正。自然安隱。有建安殿下。感患未瘳。若能治剡縣。僧護所造石像。得成就者。必獲平預。冥理非虛。宜相開發也。咸還都經年。稍忘前夢。后出門。乃見一僧云。去歲剡溪所屬。建安王事。猶憶此不。咸當時矍然。答云不憶。道人笑曰。宜更思之。仍即辭去
。咸悟其非凡。乃倒屣咨訪。追及百步。忽然不見。咸豁然意解。具憶前夢。乃剡溪所見第三僧也。咸即馳啟建安王。王即以上聞。敕遣僧祐律師。專任像事。王乃深信益加。喜踴充遍。抽舍金貝。誓取成畢。初僧祐未至一日。寺僧慧逞。夢見黑衣大神。翼從甚壯。立於龕所。商略分數。至明旦。而祐律師至。其神應若此。初僧護所創。鑿龕過淺。乃鏟入五丈。更施頂髻及身相。克成鎣磨將畢。夜中忽當州字處。色赤而隆起。今像胸州字處。猶不施金箔。而赤色在焉。像以天監十二年春就功。至十五年春竟。座軀高五丈。立形十丈。龕前架三層臺。又造門閣殿堂。並立眾基業。以充供養。其四遠士庶。並提挾香花。萬里來集。供施往還。軌跡填委。自像成之後。建安王所苦稍瘳。今年已康。復至唐。有越州法華山寺玄儼律師。乃當代名德。因睹斯像。雖金石絲竹四天之供施常聞。功德莊嚴十地之雕鐫尚闕。乃內傾衣缽。外率檀那。布以黃金之色。镕以白銀之相。銅錫鉛鍇。球琳瑯玕。七寶由是渾成。八珍於焉具足。雖寶積獻蓋。界現三千。迦葉貢衣。金逾十萬。如須彌之現於大海。若杲日之出於高山。此又儼之功德。不可思議者也。至明萬曆丙午仲冬。此像足生五色優曇華焉(州音萬)。
僧旻法師
旻
【現代漢語翻譯】 現代漢語譯本： 慧咸（人名）醒悟到這件事非同尋常，於是顧不上穿好鞋子就出去拜訪。追到百步之外，那僧人忽然不見了。慧咸豁然開悟，完全記起了之前的夢，原來這就是在剡溪（地名）所見的第三個僧人。慧咸立即稟告建安王（官名）。建安王將此事上報朝廷，皇帝下令派遣僧祐律師（人名，律師是佛教職稱）全權負責造像事宜。建安王更加深信不疑，喜悅之情溢於言表，拿出自己的金銀財寶，發誓一定要完成此事。在僧祐未到之前的一天，寺里的僧人慧逞（人名）夢見一位身穿黑衣的大神，隨從眾多，站在佛龕（供奉佛像的小閣子）前，商量著佛像的尺寸。第二天早上，僧祐律師就到了，神蹟應驗如此。最初僧護（人名）開鑿的佛龕太淺，於是又向內鏟入了五丈（長度單位），重新塑造了頂髻和身相。快要完成的時候，夜裡忽然在佛像胸口『州』字的地方，呈現出紅色並隆起。現在佛像胸口『州』字的地方，仍然沒有貼金箔，但紅色依然存在。佛像在天監十二年（513年）春天開始建造，到天監十五年（516年）春天完成。佛座高五丈，佛像站立時高十丈。佛龕前搭建了三層臺，又建造了門閣殿堂，並設立了各種產業，用來供養佛像。四面八方的士人百姓，都帶著香花，不遠萬里前來聚集。供奉施捨的人絡繹不絕，留下的足跡堆積如山。自從佛像建成之後，建安王所受的病痛也漸漸減輕，今年已經康復。到了唐朝（618年-907年），有越州（地名）法華山寺（寺廟名）的玄儼律師（人名，律師是佛教職稱），是當時的名僧。他看到這座佛像，雖然經常能聽到金石絲竹的供奉，但功德莊嚴的雕琢還不夠。於是拿出自己的衣缽，並勸募信徒，用黃金來裝飾佛像的顏色，用白銀來塑造佛像的相貌，還用了銅錫鉛鍇、球琳瑯玕等各種珍寶，七寶因此得以齊全，八珍也應有盡有。即使寶積（人名）獻蓋，顯現出三千世界，迦葉（人名）供奉袈裟，價值超過十萬黃金，也如同須彌山（佛教名山）顯現在大海之中，如同太陽從高山上升起。這又是玄儼的功德，不可思議啊。到了明朝萬曆丙午年（1606年）仲冬，這座佛像的腳上竟然長出了五色優曇華（佛教傳說中的花）。（州音萬）
僧旻法師（人名）
旻
【English Translation】 English version: Hui Xian (person's name) realized that this matter was extraordinary, so he went out to visit without putting on his shoes properly. After chasing for a hundred steps, the monk suddenly disappeared. Hui Xian suddenly understood and completely remembered the previous dream, that this was the third monk he had seen in Yanxi (place name). Hui Xian immediately reported to the Jian'an King (official title). The Jian'an King reported this matter to the imperial court, and the emperor ordered the lawyer Seng You (person's name, lawyer is a Buddhist title) to be fully responsible for the statue construction. The Jian'an King became even more convinced and his joy overflowed, taking out his gold and silver treasures, vowing to complete the matter. One day before Seng You arrived, the monk Hui Cheng (person's name) in the temple dreamed of a great god in black, with many followers, standing in front of the niche (small pavilion for enshrining Buddha statues), discussing the size of the Buddha statue. The next morning, the lawyer Seng You arrived, and the divine sign was fulfilled. Initially, the niche carved by Seng Hu (person's name) was too shallow, so it was chiseled five zhang (unit of length) further inward, and the topknot and body appearance were reshaped. When it was about to be completed, suddenly at night, at the place of the character 'zhou' on the chest of the Buddha statue, it appeared red and bulged. Now at the place of the character 'zhou' on the chest of the Buddha statue, gold leaf is still not applied, but the red color remains. The statue began to be built in the spring of the twelfth year of Tianjian (513 AD) and was completed in the spring of the fifteenth year of Tianjian (516 AD). The Buddha's seat is five zhang high, and the Buddha statue is ten zhang high when standing. A three-story platform was built in front of the niche, and gate pavilions and halls were also built, and various industries were established to support the Buddha statue. Scholars and common people from all directions brought incense and flowers, gathering from thousands of miles away. People making offerings and donations came and went in an endless stream, and the footprints left behind piled up like mountains. Since the completion of the Buddha statue, the pain suffered by the Jian'an King has gradually lessened, and he has recovered this year. During the Tang Dynasty (618 AD - 907 AD), the lawyer Xuan Yan (person's name, lawyer is a Buddhist title) of Fahuashan Temple (temple name) in Yuezhou (place name) was a famous monk of the time. He saw this Buddha statue, and although the offerings of gold, stone, silk, and bamboo were often heard, the carving of meritorious virtues was not enough. So he took out his alms bowl and solicited donations from believers, using gold to decorate the color of the Buddha statue, using silver to shape the appearance of the Buddha statue, and also used various treasures such as copper, tin, lead, iron, jade, and agate. The seven treasures were thus complete, and the eight treasures were all available. Even if Baoji (person's name) offered a canopy, revealing three thousand worlds, and Kashyapa (person's name) offered a kasaya, worth more than one hundred thousand gold, it would be like Mount Sumeru (Buddhist famous mountain) appearing in the sea, like the sun rising from a high mountain. This is also the merit of Xuan Yan, which is incredible. In the mid-winter of the Bingwu year of the Wanli period of the Ming Dynasty (1606 AD), five-colored udumbara flowers (flowers in Buddhist legends) actually grew on the feet of this Buddha statue. (Zhou is pronounced as Wan)
Master Monk Min (person's name)
Min
。姓孫氏。七歲出家。為僧回弟子。年十六。而回亡。哀容俯仰。喪禮畢。師仰曇景。安貧好學。不避炎雪。年二十六。講成實論。先輩法師。高視當世。排競下筵。於是名振日下。聽眾千餘。孜孜善誘。曾無告倦。永元元年。敕于惠輪殿。講勝鬘經。帝自臨聽。時有靈根寺道超比丘。勤學自勵。愿明解如旻。夢有人言。僧旻法師。毗婆尸佛。已能講說。君始修習。云何可等。但自加功。不患不隨分得解。后大領悟。旻嘗造彌勒佛。並諸供具。朝夕禮謁。乃夢見彌勒佛。遣化菩薩。送菩提樹與之。菩薩曰。菩提樹者。梁言道場樹也。弟子頗宣其言。旻聞而勖之曰。禮有六夢。正夢唯一。乃是好惡之先徴。故周立占夢之官。後代廢之。正以俗人澆偽。亟多假託。吾前所夢。乃心想耳。汝勿傳之。
慧思禪師
思。俗姓李氏。武津人也。少以弘恕慈育知名。嘗夢梵僧勸令出俗。駭悟斯瑞。辭親入道。日唯一食。不受別供。誦法華等經。三十餘卷。數年之間。千遍便滿。又夢梵僧數百。形服環異。上座命曰。汝先受戒。律儀非勝。安能開發。于正道也。既遇清眾。宜更翻壇祈請師僧四十二人。加羯磨法。具足成就。后忽驚悟。方知夢受。自斯已后。克念翹專。得見三生所行道事。又夢彌勒彌陀。說法開悟。故造
【現代漢語翻譯】 現代漢語譯本： 他姓孫，七歲出家，做僧回（含義：人名）的弟子。十六歲時，僧回去世，他哀傷的容貌和喪葬禮儀都做得非常周到。之後，他師從曇景（含義：人名），安於貧困，勤奮好學，不避嚴寒酷暑。二十六歲時，他講解《成實論》，一些資歷較老的法師，自視甚高，紛紛前來辯論挑戰。於是，他的名聲響徹京城，聽眾超過千人。他孜孜不倦地教導，從不感到疲倦。永元元年（403年），皇帝下令他在惠輪殿講解《勝鬘經》，皇帝親自前來聽講。當時，靈根寺的道超（含義：人名）比丘，勤奮學習，自我勉勵，希望能夠像僧旻（含義：人名）一樣精通佛法。他夢見有人對他說：『僧旻法師是毗婆尸佛（含義：過去七佛之一）轉世，已經能夠講經說法了，你才開始修行，怎麼能和他相比呢？只要自己努力，不怕不能得到相應的理解。』後來，道超有了很大的領悟。僧旻曾經建造彌勒佛（含義：未來佛）像，以及各種供具，早晚禮拜。於是夢見彌勒佛派遣化身菩薩，送給他菩提樹（含義：覺悟之樹）。菩薩說：『菩提樹，用梁朝的語言來說就是道場樹。』弟子頗宣揚這件事。僧旻聽后告誡他說：『禮記中有六種夢的說法，只有正夢才是真實的，是好壞事情的預兆。所以周朝設立了占夢的官職，後代廢除了它，正是因為世俗之人虛偽，常常假託夢境。我之前的夢，只是心有所想罷了。你不要再傳播這件事了。』 慧思禪師（含義：人名） 慧思，俗姓李，是武津人。從小就以寬宏大量和慈悲養育而聞名。曾經夢見梵僧勸他出家，他驚醒后領悟到這是祥瑞之兆，於是辭別父母，入道修行。每天只吃一頓飯，不接受額外的供養。誦讀《法華經》等經典三十多卷，幾年之間，誦讀了一千多遍。又夢見數百名梵僧，形貌服飾各不相同，上座命令他說：『你之前受的戒律，律儀不夠完善，怎麼能夠開發正道呢？既然遇到了清凈的僧眾，應該重新設立戒壇，祈請四十二位師僧，為你進行羯磨法（含義：受戒儀式），使你具足戒律。』後來，慧思忽然驚醒，才知道這是在夢中受戒。從那以後，他更加專心致志地修行，得以見到過去三生所修行的道業。又夢見彌勒佛和彌陀佛（含義：西方極樂世界教主）為他說法開悟，所以他建造了...
【English Translation】 English version: His surname was Sun. He became a monk at the age of seven, as a disciple of Seng Hui (meaning: a personal name). At the age of sixteen, Seng Hui passed away. His expression of grief and the funeral rites were meticulously performed. Afterwards, he studied under Tan Jing (meaning: a personal name), embracing poverty and diligently pursuing learning, undeterred by severe cold or scorching heat. At the age of twenty-six, he lectured on the Satyasiddhi Shastra. Some senior Dharma masters, who held themselves in high regard, came to debate and challenge him. Consequently, his reputation spread throughout the capital, attracting over a thousand listeners. He tirelessly taught and guided, never growing weary. In the first year of Yongyuan (403 CE), the emperor ordered him to lecture on the Shrimala Sutra at the Huilun Hall, with the emperor himself in attendance. At that time, the Bhikshu Dao Chao (meaning: a personal name) of Linggen Temple, diligently studied and encouraged himself, hoping to attain understanding like Seng Min (meaning: a personal name). He dreamt that someone told him, 'Dharma Master Seng Min is an incarnation of Vipashyin Buddha (meaning: one of the past seven Buddhas), and is already capable of lecturing and expounding the Dharma. You have only just begun your practice, how can you compare to him? As long as you exert yourself, you need not worry about not attaining a corresponding understanding.' Later, Dao Chao had a great realization. Seng Min once built a statue of Maitreya Buddha (meaning: the future Buddha), along with various offerings, and paid homage to it morning and evening. Thereupon, he dreamt that Maitreya Buddha sent an emanation Bodhisattva to give him a Bodhi tree (meaning: the tree of enlightenment). The Bodhisattva said, 'The Bodhi tree, in the language of the Liang dynasty, is called the Daochang tree.' The disciple quite publicized this matter. Seng Min, upon hearing this, admonished him, saying, 'The Book of Rites speaks of six kinds of dreams, only the true dream is real, and is a precursor of good or bad events. Therefore, the Zhou dynasty established the office of dream interpretation, which later generations abolished, precisely because worldly people are deceitful and often fabricate dreams. My previous dream was merely a product of my thoughts. Do not spread this matter any further.' Chan Master Huisi (meaning: a personal name) Huisi, whose lay surname was Li, was a native of Wujin. From a young age, he was known for his magnanimity and compassionate nurturing. He once dreamt of a Brahman monk urging him to renounce the world. He awoke with a start and realized this was an auspicious sign, so he bid farewell to his parents and entered the path of practice. He ate only one meal a day and did not accept extra offerings. He recited over thirty scrolls of scriptures, including the Lotus Sutra, completing over a thousand recitations in a few years. He also dreamt of hundreds of Brahman monks, with different appearances and attire. The senior monk commanded him, saying, 'The precepts you received previously, the monastic rules are not perfect, how can you develop the right path? Since you have encountered a pure Sangha, you should re-establish the ordination platform and invite forty-two Sangha masters to perform the Karma ritual (meaning: ordination ceremony) for you, so that you may be fully ordained.' Later, Huisi suddenly awoke and realized that he had received the precepts in a dream. From then on, he devoted himself even more diligently to practice, and was able to see the deeds he had performed in the past three lives. He also dreamt that Maitreya Buddha and Amitabha Buddha (meaning: the lord of the Western Pure Land) expounded the Dharma and enlightened him, so he built...
二像。並同供養。又夢隨從彌勒。與諸眷屬。同會龍華。心自惟曰。我于釋迦末法。受持法華。今值慈尊。感傷悲泣。豁然覺悟。轉復精進。靈瑞重沓。修尋定支。束身長坐。始三七日。發少靜觀。見一生來。善惡業相。因此驚嗟。倍復勇猛。慨無所獲。自傷昏沉。生為空過。深懷慚愧。放身倚壁。背未至間。霍爾開悟。法華三昧。大乘法門。一念明達。不由他悟。
蘇富婁
婁。乃憲法師弟子。憲遺囑令依釋道安。所造丈八金像。而婁不知模樣。便鑄。一冶遂成。無有缺少。當鑄像時。雨花如李。遍一寺內。又於家內。造金銅彌勒像。高丈餘。后夢憲。令其更造佛像。乃于梵云寺造大像。高五十九尺。事如別顯。昔隋初秦孝王。后曾鎮襄都。聞安師古像。形制甚異。乃遣人圖之。于長安延興寺造之。初鑄之夕。亦感天樂雨花。大有靈瑞。像今現在延興寺也。
法顯禪師
顯。姓丁氏。南郡江陵人。十二出家。依寶冥法師。服勤累載。諮詢經旨。后依皓師。示以降心之術。因而返谷。靜處閑居。旦資蔬水。中后絕漿。晏坐道安梅梁殿中。三十餘載。此堂有彌勒像。並光趺高四十尺。八部圍繞。彌天之所造也。其寶冠華帳。供具經臺。並顯所營。堂中五燈。晝夜不絕。忽一燈獨熾。𦦨高丈餘。
【現代漢語翻譯】 現代漢語譯本： 二像。並且一同供養。又夢見跟隨彌勒（未來佛），與眾眷屬，一同在龍華樹下聚會。心中暗自思忖：『我在釋迦牟尼佛末法時期，受持《法華經》，如今遇到慈尊彌勒佛。』 感傷悲泣，忽然覺悟。更加精進。靈異祥瑞接連出現。修習禪定，約束身心，長時間靜坐。開始二十一天後，稍微靜下心來觀察，見到一生以來的善惡業相。因此驚歎，更加勇猛。慨嘆自己一無所獲，自責昏沉，一生虛度。深感慚愧，放鬆身體倚靠墻壁。後背還沒靠到墻壁，忽然開悟。《法華三昧》（通過法華經獲得的禪定），大乘佛法，一念之間明達，不是通過他人開悟。
蘇富婁
婁，是憲法師的弟子。憲法師遺囑他依照釋道安所造的丈八金像（約合4.16米高的金像）鑄造佛像，但婁不知道金像的模樣，便開始鑄造。一次冶煉就成功，沒有缺少任何東西。當鑄造佛像時，像李子一樣的花朵從天而降，遍佈整個寺院。又在家中，建造金銅彌勒像，高一丈多（約合3.3米）。後來夢見憲法師，讓他再造佛像，於是在梵云寺建造大像，高五十九尺（約合19.5米）。事情經過另有記載。過去隋朝（581年-618年）初年，秦孝王楊俊，曾經鎮守襄都，聽說安師的古像，形制非常特別，於是派人畫下來。在長安延興寺建造佛像。最初鑄造的夜晚，也感應到天樂和雨花，非常靈驗。佛像現在還在延興寺。
法顯禪師
法顯，姓丁，是南郡江陵人。十二歲出家，跟隨寶冥法師，勤勞服侍多年，請教經書的要旨。後來跟隨皓師，學習降伏內心的法術，因此回到山谷，安靜隱居。早上吃蔬菜和水，中午以後不再喝水。在道安梅梁殿中靜坐三十多年。這座殿里有彌勒像，連同光環底座高四十尺（約合13.3米），八部眾圍繞。是彌天所建造的。寶冠華麗的帷帳，供具經臺，都是法顯所經營的。殿中五盞燈，晝夜不滅。忽然一盞燈獨自燃燒旺盛，火焰高達一丈多（約合3.3米）。
【English Translation】 English version: Two images. And offered together. Also dreamed of following Maitreya (the future Buddha), with all his retinue, gathering together under the Dragon Flower Tree. In his heart, he thought to himself: 'In the Dharma-ending Age of Shakyamuni Buddha, I uphold the Lotus Sutra, and now I encounter the Compassionate Maitreya.' Feeling sorrow and weeping, he suddenly awakened. He became even more diligent. Auspicious omens appeared one after another. Practicing meditation, restraining his body, and sitting in meditation for a long time. After twenty-one days, he began to calm down and observe, seeing the karmic images of good and evil from his entire life. Therefore, he exclaimed and became even more courageous. Lamenting that he had gained nothing, he blamed himself for being muddled and wasting his life. Feeling deeply ashamed, he relaxed his body and leaned against the wall. Before his back reached the wall, he suddenly awakened. The Lotus Samadhi (meditation attained through the Lotus Sutra), the Great Vehicle Dharma, became clear in a single thought, not through the enlightenment of others.
Su Fu Lou
Lou was a disciple of Dharma Master Xian. Dharma Master Xian instructed him in his will to cast a Buddha image according to the eighteen-foot (approximately 4.16 meters) golden image made by Shi Dao'an, but Lou did not know what the golden image looked like, so he began casting. It was successful in one smelting, without anything missing. When the Buddha image was being cast, flowers like plums fell from the sky, covering the entire temple. He also built a bronze Maitreya image at home, more than ten feet tall (approximately 3.3 meters). Later, he dreamed of Dharma Master Xian, who told him to build another Buddha image, so he built a large image at Fanyun Temple, fifty-nine feet tall (approximately 19.5 meters). The details are recorded elsewhere. In the early Sui Dynasty (581-618 AD), Prince Xiao of Qin, Yang Jun, once garrisoned Xiangdu and heard that the ancient image of Master An had a very special shape, so he sent someone to draw it. He built a Buddha image at Yanxing Temple in Chang'an. On the first night of casting, he also sensed heavenly music and rain of flowers, which was very efficacious. The Buddha image is still in Yanxing Temple.
Dhyana Master Faxian
Faxian, whose surname was Ding, was a native of Jiangling in Nan Commandery. He left home at the age of twelve and followed Dharma Master Baoming, serving diligently for many years and asking about the essentials of the scriptures. Later, he followed Master Hao and learned the art of subduing the mind, so he returned to the valley and lived in quiet seclusion. He ate vegetables and water in the morning, and stopped drinking water after noon. He sat in meditation in the Meiliang Hall of Dao'an for more than thirty years. In this hall, there is a Maitreya image, including the halo and base, forty feet high (approximately 13.3 meters), surrounded by the Eight Classes of beings. It was built by Mitian. The jeweled crown, the magnificent curtains, the offering implements, and the scripture platform were all managed by Faxian. The five lamps in the hall burned day and night. Suddenly, one lamp burned brightly on its own, with flames more than ten feet high (approximately 3.3 meters).
又一夜著五色衣人。持一金瓶來奉。顯一生樂疾。並信往業。受而不治。五十餘年。足不出戶。夢身坐寶殿。授四眾戒。就床跏坐。儼然便絕(彌天。即道安法師)。
道積法師
積。河東安邑人。先講涅槃。后敷攝論。並諸異部。往往宣傳。及知命將鄰。偏弘地持。以為誡勖之極。先沙門寶澄。隋初于普救寺。創營彌勒大像百尺。萬工才登其一。不卒所愿。而澄早逝。鄉邑蓍艾。請積繼之。修建十年。雕妝都了。道俗慶賴。欣喜相併。初積受請之夕。夢二師子。于大像側。連吐明珠。相續不絕。既覺。惟曰。獸王自在。則表法流無滯。寶珠自涌。乃喻財施無窮。冥運潛開功成斯在。即命工匠。圖夢所見。于彌勒大像前。今猶存焉。像設三層。巖廓四合。上坊下院。赫奕相臨。園硙田蔬。周環俯就。小而成大。咸積之功。貞觀十年。九月十七日。終於本寺。春秋六十有九。未終三日。鐘不發聲。逝后如舊。眾咸哀嘆。
慧云法師
云。姓姚氏。湖湘人也。十歲往南嶽。初祖禪師。稟承慈訓。而能黠慧。好味經教。沉默如也。弱冠受具。自專護戒。且喜毗尼。尋罷講科。專營福事。江北行化。來觀梁苑。夜宿繁臺。企望。隨河北岸。有異氣屬天。質明入城尋睹。乃歙州司馬宅。西北園中池沼。
【現代漢語翻譯】 現代漢語譯本 又有一個晚上，一個穿著五彩衣服的人，拿著一個金瓶來進獻。彌天（即道安法師）一生都受疾病困擾，並且相信這是往昔的業報所致，因此接受而不進行治療。五十多年來，他足不出戶。他夢見自己坐在寶殿上，為四眾弟子授戒。然後在床上結跏趺坐，安詳地去世了。
道積法師
道積，是河東安邑人。他先講解《涅槃經》（Nirvana Sutra），後來闡述《攝大乘論》（Mahāyānasaṃgraha）。對於各種不同的學派，他都廣泛地宣傳。等到他知道自己壽命將盡時，便著重弘揚《地持論》（Bodhisattvabhūmi），作為最後的告誡和勉勵。先前有沙門寶澄，在隋朝初年于普救寺，開始建造一尊百尺高的彌勒（Maitreya）大像。但才完成十分之一，寶澄就去世了，未能完成他的願望。鄉里的人們於是請道積來繼續完成這項工程。經過十年的修建，雕刻和裝飾全部完成。僧人和俗人都感到慶幸和欣慰。當初道積接受邀請的那天晚上，夢見兩隻獅子在大像旁邊，連續吐出明珠，一個接一個，沒有停歇。醒來后，他說：『獸王自在，這表示佛法之流沒有阻礙；寶珠自己涌出，這是比喻財施無窮無盡。』冥冥之中的力量在暗中開啟，功德的成就就在於此。於是他命令工匠，將夢中所見的情景畫下來，放在彌勒大像前，現在還存在。佛像設定了三層，周圍有巖石圍繞。上方的佛寺和下方的院落，相互輝映。園林、水磨、田地和蔬菜，環繞四周，俯首可得。從小到大，這都是道積的功勞。貞觀十年（636年）九月十七日，道積在本寺去世，享年六十九歲。去世前三天，寺廟的鐘不響，去世后又恢復如常。大家都感到哀傷和嘆息。
慧云法師
慧云，姓姚，是湖湘人。十歲時前往南嶽，跟隨初祖禪師，接受教誨，並且非常聰明。他喜歡研讀經教，沉默寡言。二十歲時受具足戒，自己專門守護戒律，並且喜歡研究毗尼（Vinaya，戒律）。後來停止了講經說法，專門從事造福的事情。他在江北弘法，來到梁苑觀光。晚上住在繁臺，眺望遠方。看到河北岸，有奇異的光芒直衝天空。第二天早上進城尋找，發現是歙州司馬的宅邸，西北園中的池塘。
【English Translation】 English version One night, a person dressed in five-colored robes came and offered a golden vase. Mitian (i.e., Dharma Master Dao'an) suffered from illness throughout his life and believed it was due to past karma, so he accepted it without seeking treatment. For over fifty years, he did not leave his house. He dreamed of himself sitting on a jeweled throne, bestowing precepts to the fourfold assembly. Then he sat in the lotus position on his bed and passed away peacefully.
Dharma Master Daoji
Daoji was a native of Anyi in Hedong. He first lectured on the Nirvana Sutra and later expounded the Mahāyānasaṃgraha (Treatise on the Summary of the Great Vehicle). He widely propagated various schools of thought. When he knew his life was nearing its end, he focused on promoting the Bodhisattvabhūmi (Stages of the Bodhisattva Ground), as his final admonition and encouragement. Previously, the monk Baocheng, at the beginning of the Sui Dynasty (581-618), began constructing a hundred-foot-tall Maitreya (the future Buddha) statue at Puji Temple. However, he only completed one-tenth of the work before passing away, unable to fulfill his wish. The people of the village then invited Daoji to continue the project. After ten years of construction, the carving and decoration were completed. Monks and laypeople alike felt fortunate and rejoiced together. On the night Daoji accepted the invitation, he dreamed of two lions beside the great statue, continuously spitting out pearls, one after another, without stopping. Upon waking up, he said, 'The lion king is free, which means the flow of Dharma is unobstructed; the jewels emerge on their own, which is a metaphor for endless charitable giving.' The power in the unseen world is opening up in secret, and the accomplishment of merit lies in this. So he ordered the craftsmen to paint what he had seen in the dream and place it in front of the Maitreya statue, which still exists today. The statue is set up in three layers, surrounded by rocks. The upper temple and the lower courtyard reflect each other in splendor. Gardens, mills, fields, and vegetables surround the area, readily available. From small to large, this is all due to Daoji's efforts. On the seventeenth day of the ninth month of the tenth year of the Zhenguan era (636), Daoji passed away at this temple, at the age of sixty-nine. Three days before his death, the temple bell did not ring, but after his death, it returned to normal. Everyone felt sorrow and sighed.
Dharma Master Huiyun
Huiyun, whose surname was Yao, was a native of Huxiang. At the age of ten, he went to Mount Nan, followed the First Ancestor Chan Master, received teachings, and was very intelligent. He liked to study the scriptures and was taciturn. At the age of twenty, he received the full precepts, dedicated himself to upholding the precepts, and liked to study the Vinaya (monastic discipline). Later, he stopped lecturing and devoted himself to meritorious deeds. He propagated the Dharma in Jiangbei and came to Liangyuan for sightseeing. He stayed overnight at Fantai, looking into the distance. He saw a strange light soaring into the sky on the north bank of the He River. The next morning, he entered the city to search and found it was the residence of the Sima of Shezhou, in the pond in the northwest garden.
見瀾漪中。有天宮影。參差樓閣。合沓珠瓔。門牖彩繪。而九重儀像。逶迤千狀。直謂兜率之宮院矣。云睹此異事。喜貫心膺。吾聞智嚴經說。琉璃地上現宮殿之影。此不思議之境界也。今決擬建梵宮。答其徴瑞。往濮州屬縣。報成寺。發願。為國摹鑄彌勒像。舉高一丈八尺。募人出赤金。於時施者委輸。一鑄克成。相好奇特。太極元年。五月十三日。改元延和。是歲下敕。凡寺院無名額者並毀。云所鑄像。及造殿宇門廓。猶虧彩繢。遇新敕乃輟工。云于彌勒像前。泣淚焚香。告曰。若與此有緣。當現奇瑞。策悟群心。少頃。像首上放金色光。照曜天地。滿城士庶。皆嘆希有。是時生譭謗者。隨喪兩目。有舌腫一尺許者。遠近傳聞。爭來瞻禮。舍施如山。乃全勝概。像坐垂趺。人觀稽顙。涉惡報者。云望像。為其悔過。斯須。失明者重視。舌卷者能言。皆愿為寺之奴。持鐘掃地也。
貞辯法師
辯。中山人也。少知出塵。長誓修學。刻苦之性。人不堪其憂。一志聽尋。暇則刺血書經。又針血畫立觀自在像。慈氏像等。嘗因行道困息。有二天女。來相撓惱。辯誓之曰。我心匪石。吾以神光被汝。自此道勝。魔亦無蹤。后歸中山講訓。補故伽藍。無不諧愿。有婦人陳氏。布發掩地。請辯踏之。撰上生經鈔。為
【現代漢語翻譯】 現代漢語譯本： 我（云）在瀾漪中看見，有天宮的影子，參差不齊的樓閣，重重疊疊的珠玉裝飾，門窗上有彩色的繪畫，呈現出九重天的景象，千姿百態，簡直就像是兜率天宮（欲界第四天，彌勒菩薩的凈土）的景象。云看到這奇異的事情，心中充滿了喜悅。我聽說《智嚴經》中說，琉璃地上會顯現宮殿的影子，這是不可思議的境界啊。現在我決定建造梵宮，來回應這吉祥的徵兆。於是前往濮州下屬的縣，到報成寺發願，為國家鑄造彌勒佛像，高一丈八尺，募集人們捐獻赤金。當時捐獻的人很多，一次鑄造就成功了。人們都覺得佛像非常奇特。太極元年（712年）五月十三日，改年號為延和。當年朝廷下令，凡是沒有正式名額的寺院都要拆毀。云所鑄造的佛像，以及建造的殿宇門廓，還沒有完成彩繪，就遇到了新的敕令而停止了工程。云在彌勒佛像前，流著眼淚焚香禱告說：『如果我與此佛像有緣分，就應當顯現奇特的祥瑞，來啓發大眾的信心。』不久，佛像的頭部放出金色的光芒，照耀天地。滿城的百姓都讚歎這是稀有的事情。當時有譭謗佛像的人，隨即失去了雙眼。有人的舌頭腫脹了一尺多長。遠近的人們都聽說了這件事，爭相前來瞻仰禮拜，捐獻的財物堆積如山，於是完全完成了佛像的建造。人們觀看佛像的坐姿，都叩頭敬拜。那些遭受惡報的人，云讓他們觀看佛像，為自己的罪過懺悔。一會兒，失明的人重見光明，舌頭腫脹的人能夠說話了，他們都願意做寺廟的奴僕，負責敲鐘掃地。
貞辯法師
辯，是中山人。從小就懂得超脫塵世，長大后立誓修習佛法。他刻苦耐勞，別人無法忍受的困苦，他都能一心一意地承受。空閑的時候就刺血書寫佛經，又用針刺血繪製立體的觀自在菩薩像、慈氏菩薩像等。曾經因為行走疲憊而休息，有兩個天女前來擾亂他。辯發誓說：『我的心堅如磐石，我將用神光照耀你們。』從此道業精進，邪魔也無影無蹤。後來回到中山講經說法，修補舊的寺廟，沒有不遂願的。有一位陳姓婦人，用頭髮鋪在地上，請求辯法師踩著她的頭髮走過去。她還撰寫了《上生經鈔》，作為...
【English Translation】 English version: I (Yun) saw in the ripples, the shadow of a heavenly palace, with uneven pavilions and towers, layers of pearl ornaments, colorful paintings on doors and windows, presenting the appearance of the nine heavens, in thousands of forms, just like the palace of Tushita Heaven (the fourth heaven of the desire realm, the pure land of Maitreya Bodhisattva). Yun, seeing this strange event, was filled with joy in his heart. I heard that the Zhiyan Sutra says that the shadow of a palace will appear on the lapis lazuli ground, which is an inconceivable realm. Now I have decided to build a Brahma palace to respond to this auspicious omen. So I went to a subordinate county of Puzhou, to Baocheng Temple, and made a vow to cast a Maitreya Buddha statue for the country, eighteen feet high, and raise money for people to donate red gold. At that time, many people donated, and the casting was successful in one go. People thought the Buddha statue was very peculiar. On May 13th of the first year of the Taiji era (712 AD), the reign title was changed to Yanhe. In the same year, the court issued an edict that all temples without official quotas should be demolished. The Buddha statue cast by Yun, as well as the halls and gates built, had not yet been painted when they encountered a new edict and stopped construction. Yun, in front of the Maitreya Buddha statue, wept and burned incense, saying: 'If I have a karmic connection with this Buddha statue, I should show a strange auspicious sign to inspire the faith of the public.' Soon, the head of the Buddha statue emitted golden light, illuminating the heavens and the earth. The people of the whole city praised it as a rare event. At that time, those who slandered the Buddha statue immediately lost their eyes. Some people's tongues swelled more than a foot long. People from far and near heard about this and rushed to pay homage, and the donations piled up like mountains, so the construction of the Buddha statue was completely completed. People looked at the sitting posture of the Buddha statue and bowed in worship. Those who suffered evil retribution, Yun asked them to look at the Buddha statue and repent of their sins. After a while, the blind regained their sight, and those with swollen tongues were able to speak. They were all willing to be slaves of the temple, responsible for ringing the bell and sweeping the floor.
Dharma Master Zhenbian
Bian was a native of Zhongshan. He understood detachment from the world from a young age, and vowed to study Buddhism when he grew up. He was hardworking and able to endure hardships that others could not bear. In his spare time, he wrote Buddhist scriptures with blood, and also used needles to draw three-dimensional images of Avalokitesvara Bodhisattva and Maitreya Bodhisattva. Once, because he was tired from walking, two heavenly women came to disturb him. Bian vowed: 'My heart is as firm as a rock, and I will illuminate you with divine light.' From then on, his practice progressed, and the demons disappeared without a trace. Later, he returned to Zhongshan to preach and repair old temples, and everything went as he wished. There was a woman named Chen who spread her hair on the ground and asked Dharma Master Bian to step on her hair. She also wrote the Commentary on the Sutra of Maitreya's Rebirth, as...
學者所貴。時號辯鈔者。后終於此寺焉。
鴻楚法師
楚。字方外。姓唐氏。永嘉人也。梁太后賜紫衣並號。固讓弗聽。終不披著。所講法華經。五十許座。嘗撰上生經鈔。一日楚之講堂中。忽生蓮華。重柎複葉。香氣芬荂。楚講貫外。深夜行道誦經。將逝之夕。燈光忽暗。經聲絕微。告門人曰。勞爾給使。吾將往矣。于長興三年六月五日無疾而化。
真表律師
表。百濟人也。家在金山。世為弋獵。表多蹺捷。弓矢最便。當開元中。逐獸之餘。憩于田畎間。折柳條。貫蝦蟆成串。置於水中。擬為食調。遂入山網捕。因逐鹿。路由山北歸家。全忘取貫蝦蟆。至明年春獵次。聞蟆鳴。就水。見去載所貫三十許蝦蟆猶活。表於時嘆惋。自責曰。苦哉。何為口腹。令彼經年受苦。乃絕柳條。徐輕放之。因發意出家。自思惟曰。我若堂下辭親。室中割愛難離慾海。莫揭愚籠。由是迍入深山。以刀截髮。苦到懺悔。舉身撲地。志求戒法。誓願要期彌勒菩薩授我戒法。夜倍日功。繞旋叩搕。心心無間。唸唸翹勤。經七晝宵。詰旦。見地藏菩薩。手搖金錫。為表䇿發。教發戒緣。作受前方便。感斯瑞應。嘆喜遍身。勇猛過前。二七日滿。有大鬼。現可怖相。而推表墜于巖下。身無所傷。匍匐就登石壇。加復
【現代漢語翻譯】 現代漢語譯本 學者所看重的是他（辯鈔）的學識。當時人們稱他為『辯鈔』。後來他在此寺圓寂。
鴻楚法師（Hóngchǔ Fǎshī）
鴻楚（Hóngchǔ），字方外，姓唐，是永嘉人。梁太后賜予他紫衣和稱號，他堅決推辭不接受，始終沒有穿戴。他所講的《法華經》有五十多座。曾經撰寫《上生經鈔》。一天，鴻楚的講堂中，忽然生長出蓮花，重重花萼，層層花瓣，香氣芬芳。鴻楚除了講經說法之外，深夜還修行誦經。臨終的晚上，燈光忽然昏暗，誦經的聲音也變得微弱。他告訴弟子們說：『勞煩你們服侍我了，我將要往生了。』于長興三年（932年）六月五日無疾而終。
真表律師（Zhēnbiǎo Lǜshī）
真表（Zhēnbiǎo），是百濟人，家住在金山，世代以打獵為生。真表身手敏捷，擅長弓箭。在開元年間（713-741年），追逐野獸之餘，在田埂間休息，折斷柳條，把蝦蟆串成串，放在水中，打算用來調味。於是進入山中張網捕捉。因為追逐鹿，從山北迴家，完全忘記了取回串蝦蟆。到了第二年春天打獵時，聽到蝦蟆的叫聲，走到水邊，看見去年所串的三十多隻蝦蟆還活著。真表當時嘆息惋惜，責備自己說：『真苦啊！爲了滿足口腹之慾，讓它們經年受苦。』於是解開柳條，慢慢地輕輕地放了它們。因此發願出家。自己思惟說：『我如果在家中辭別父母，在室內割捨情愛，難以離開慾望的苦海。不如揭穿愚昧的牢籠。』於是艱難地進入深山，用刀截斷頭髮，刻苦懺悔，全身撲倒在地，立志尋求戒法，發誓一定要彌勒菩薩（Mílè Púsà）授予我戒法。夜晚加倍努力，繞行叩拜，心心相續，唸唸精勤。經過七個晝夜。到了早晨，看見地藏菩薩（Dìzàng Púsà），手搖金錫，為真表剃髮，教導他發戒的因緣，作為受戒的前方便。感應到這種瑞相，歡喜遍身，比之前更加勇猛。二七日滿，有大鬼，現出可怕的相貌，把真表推下巖石，身體沒有受傷。他爬上石壇，更加
【English Translation】 English version Scholars valued him for his knowledge. At the time, people called him 'Bianchao'. Later, he passed away in this temple.
Dharma Master Hongchu (Hóngchǔ Fǎshī)
Hongchu (Hóngchǔ), styled Fangwai, surnamed Tang, was a native of Yongjia. The Empress Dowager of Liang bestowed upon him a purple robe and a title, which he firmly declined, never wearing it. He lectured on the Lotus Sutra in over fifty sessions. He once wrote a commentary on the Sutra of Maitreya's Upper Birth. One day, in Hongchu's lecture hall, a lotus flower suddenly grew, with multiple calyxes and layers of petals, emitting a fragrant aroma. Besides lecturing, Hongchu also practiced and recited scriptures late into the night. On the evening of his passing, the lamplight suddenly dimmed, and the sound of scripture recitation became faint. He told his disciples, 'Thank you for your service, I am about to depart.' He passed away without illness on the fifth day of the sixth month of the third year of Changxing (932 AD).
Vinaya Master Zhenbiao (Zhēnbiǎo Lǜshī)
Zhenbiao (Zhēnbiǎo) was a native of Baekje, whose family lived in Jinshan and made a living by hunting for generations. Zhenbiao was agile and skilled with bows and arrows. During the Kaiyuan era (713-741 AD), while resting in a field after chasing game, he broke willow branches and strung frogs together, placing them in the water, intending to use them for seasoning. He then went into the mountains to hunt with nets. While chasing a deer, he returned home from the north of the mountain, completely forgetting to retrieve the string of frogs. The following spring, while hunting, he heard frogs croaking and went to the water, where he saw that the thirty or so frogs he had strung up the previous year were still alive. Zhenbiao sighed with regret and reproached himself, saying, 'How painful! For the sake of satisfying my appetite, I have caused them to suffer for a year.' He then untied the willow branches and gently released them. He then resolved to become a monk. He thought to himself, 'If I bid farewell to my parents at home and try to sever my attachments in my room, it will be difficult to escape the sea of desire. I should rather expose this cage of ignorance.' Therefore, he laboriously entered the deep mountains, cut off his hair with a knife, and earnestly repented, prostrating himself on the ground, determined to seek the precepts, vowing that Maitreya Bodhisattva (Mílè Púsà) would bestow the precepts upon him. He doubled his efforts at night, circumambulating and prostrating, with uninterrupted mindfulness and diligent devotion. After seven days and nights, at dawn, he saw Ksitigarbha Bodhisattva (Dìzàng Púsà), shaking a golden staff, shaving Zhenbiao's head, and teaching him the causes and conditions for receiving the precepts, as a preliminary step to receiving them. Sensing this auspicious response, joy filled his body, and he became even more courageous than before. After fourteen days, a great demon appeared with a terrifying appearance and pushed Zhenbiao off a cliff, but he was unharmed. He crawled up to the stone altar and further
魔相百端千緒。至第三七日。質明。有吉祥鳥鳴曰。菩薩來也。乃見白雲若浸粉然。更無高下。山川平滿。成銀色世界。兜率天主。逶迤自在。儀衛陸離。圍繞石壇。香風花雨。且非凡世之景物焉。爾時慈氏徐步而行。至於壇所。垂手摩表頂曰。善哉大丈夫。求戒如是。至於再三。蘇迷盧可手攘卻。爾心終不退。乃為授法。表身心和悅。如第三禪。意識與樂。根相應也。四萬二千福河常流。一切功德尋發慈氏。躬授三法衣。瓦缽。復賜名曰。真表。又于膝下出二物。非牙非玉。乃簽檢之制也。一題曰九者。一題曰八者。各二字。付度表云。若人求戒。當先悔罪。罪福則持犯性也。更加一百八簽。簽上署百八煩惱名目。如來戒人。或九十日。或四十日。或三七日行懺。苦到精進。期滿限終。將九八二簽。參合百八者。佛前望空而擲。其簽墮地。以驗罪滅。不滅之相。若百八簽。飛迸四畔。唯八九二簽。卓然壇心而立者。即得上上品戒焉。若眾簽雖遠。或一二來觸八九簽。拈觀是何煩惱名。抑令前人重複懺悔已。正將重悔煩惱簽。和八九者擲。其煩惱去者。名中品戒焉。若眾簽埋覆八九者。則罪不滅。不得戒也。設加懺悔。過九十日。得下品戒焉。慈氏重告誨云。八者新熏也。九者本有焉。囑累已。天仗既回。山川云霽。
【現代漢語翻譯】 現代漢語譯本 魔相變化萬端，千頭萬緒。到了第三十七天，黎明時分，有吉祥鳥鳴叫說：『菩薩來了。』於是看見白雲像浸染了粉末一樣，沒有高低之分，山川平坦充滿，成為銀色的世界。兜率天主（欲界天中的第四天，彌勒菩薩所住之處）悠然自在，儀仗隊伍繁多華麗，圍繞著石壇。香風陣陣，花雨紛紛，實在不是凡間的景象啊。 這時，慈氏（彌勒菩薩的別名）緩緩行走，來到壇前，垂下手來摩著度表（受戒者的代表）的頭頂說：『好啊，大丈夫，求戒像這樣。』說了再三，即使蘇迷盧山（須彌山，佛教宇宙觀中的世界中心）可以用手推開，你的心也終究不會退轉。於是為他傳授戒法，度表的身心和悅，如同進入了第三禪（色界天的第三禪定），意識與快樂的根源相應。四萬二千條福德之河流淌不息，一切功德都追隨著慈氏而生髮。慈氏親自授予三法衣和瓦缽，又賜名叫做真表。又從膝下拿出兩件東西，不是牙，也不是玉，而是簽檢的制度。一個簽上寫著『九者』兩個字，一個簽上寫著『八者』兩個字，交給度表說：『如果有人求戒，應當先懺悔罪過，罪與福就是持戒與犯戒的性質。』再加上一百零八支籤，簽上寫著一百零八種煩惱的名稱。如來教人懺悔，或者九十天，或者四十天，或者二十一天，努力精進，期限滿了之後，將九者和八者兩支籤，與一百零八支籤混合在一起，在佛前向空中拋擲，看簽掉落在地的情況，來驗證罪是否滅除。罪不滅的相狀是：如果一百零八支籤，飛散到四面八方，只有八者和九者兩支籤，穩穩地立在壇的中心，就能夠得到上品戒。 如果眾簽雖然飛得很遠，但有一兩支籤碰到八者和九者兩支籤，就拿起簽來看是什麼煩惱的名稱，讓求戒的人再次懺悔之後，再將重新懺悔的煩惱簽，和八者、九者兩支籤一起拋擲，如果煩惱簽被去除，就叫做中品戒。如果眾簽埋沒覆蓋了八者和九者兩支籤，那麼罪就沒有滅除，不能得到戒。如果再加懺悔，超過九十天，可以得到下品戒。』 慈氏再次告誡說：『八者代表新薰染的，九者代表本來就有的。』囑咐完畢，天上的儀仗隊伍返回，山川放晴，雲霧消散。
【English Translation】 English version The forms of illusion are myriad and complex. On the thirty-seventh day, at dawn, auspicious birds sang, saying, 'The Bodhisattva is coming.' Then, white clouds were seen as if soaked in powder, without any high or low places, the mountains and rivers were flat and full, forming a silver world. The Lord of Tushita Heaven (the fourth heaven in the desire realm, where Maitreya Bodhisattva resides) was leisurely and at ease, with a magnificent entourage, surrounding the stone altar. Fragrant winds and flower rains were present, truly not scenes of the ordinary world. At this time, Maitreya (another name for Maitreya Bodhisattva) walked slowly and arrived at the altar, lowered his hand and stroked the crown of the head of the representative (of the one seeking precepts), saying, 'Good, great man, seeking precepts like this.' He said it again and again, even if Mount Sumeru (the central mountain in Buddhist cosmology) could be pushed away by hand, your heart would never retreat. Then, he transmitted the Dharma of precepts, the representative's body and mind were harmonious and joyful, as if entering the third dhyana (the third meditation of the form realm), consciousness corresponding with the root of joy. Forty-two thousand rivers of merit flowed constantly, all merits followed Maitreya and arose. Maitreya personally bestowed the three Dharma robes and the earthen bowl, and also gave the name 'True Representative.' Then, from under his knees, he took out two objects, neither ivory nor jade, but the system of drawing lots. One lot was inscribed with the two characters 'Nine Aspects,' and the other with the two characters 'Eight Aspects,' and gave them to the representative, saying, 'If someone seeks precepts, they should first repent of their sins, sin and merit being the nature of upholding and violating precepts.' Add one hundred and eight lots, each inscribed with the name of one of the one hundred and eight afflictions. The Tathagata teaches people to repent, either for ninety days, or forty days, or twenty-one days, striving diligently, and when the time limit is up, mix the 'Nine Aspects' and 'Eight Aspects' lots with the one hundred and eight lots, and throw them into the air before the Buddha, observing how the lots fall to the ground to verify whether the sins have been extinguished. The sign of sins not being extinguished is: if the one hundred and eight lots scatter in all directions, and only the 'Eight Aspects' and 'Nine Aspects' lots stand firmly in the center of the altar, then one can obtain the highest grade of precepts. If the many lots fly far away, but one or two lots touch the 'Eight Aspects' and 'Nine Aspects' lots, then pick up the lot to see what the name of the affliction is, and have the person seeking precepts repent again, and then throw the lot of the affliction that has been repented of again, together with the 'Eight Aspects' and 'Nine Aspects' lots, and if the affliction lot is removed, it is called the middle grade of precepts. If the many lots bury and cover the 'Eight Aspects' and 'Nine Aspects' lots, then the sins have not been extinguished, and one cannot obtain the precepts. If one adds repentance, exceeding ninety days, one can obtain the lower grade of precepts.' Maitreya again admonished, saying, 'The 'Eight Aspects' represent newly acquired influences, and the 'Nine Aspects' represent what is inherent.' After the instructions were completed, the heavenly entourage returned, the mountains and rivers cleared, and the clouds dispersed.
於是表持天衣。執天缽。猶如五夏比丘。狥道下山。草木為其低垂覆路。殊無溪谷高下之別。飛禽鷙獸。馴伏步前。又聞空中唱告。村落聚邑言。菩薩出山來。何不迎接。時則人民男女。布發掩泥者。脫衣覆路者。氈罽氍毹承足者。華絪美褥填坑者。表咸曲副人情。一一迪踐。有女子提半端白㲲。覆於途中。表似驚忙之色。迴避別行。女子怪其不平等。表曰。吾非無慈不均也。適觀㲲縷間。皆是狶子。吾恐傷生。避其誤犯耳。原其女子。本屠家販買。得此布也。自爾常有二虎。左右隨行。表語之曰。吾不入郛郭。汝可導引至可修行處。則乃緩涉而行。三十里來。就一山坡。蹲跽於前。時則掛錫樹枝。敷草端坐。四望信士。不勸自來。同造伽藍。號金山寺焉。後人求戒。年年懺罪者絕多。今影堂中道具存焉(蘇迷盧。即須彌山)。
兜率龜鏡集捲上
音釋
艷
(鹽字去聲。同艷。好而美也)
梼
(音陶。剛木亦音稠。一名梼著)
逶迤
(上音威。下音駝)
㭬棧
(上音諸。下音殘上聲。棚也。所謂棧道也)
帑
(音倘。金帛藏也)
覃
(音曇。及也。布也。深廣也。長延也)
茶毗
(亦云阇維。此
【現代漢語翻譯】 現代漢語譯本 於是，表持著天衣，拿著天缽，就像是已經過了五年的比丘一樣，順著道路下山。草木都為他低垂，覆蓋道路，完全沒有溪谷高低的分別。飛禽猛獸，馴服地走在他的前面。又聽到空中傳來聲音宣告村落和聚邑：『菩薩出山來了，為什麼不去迎接？』當時，人民男女，有的鋪開頭髮遮蓋泥土，有的脫下衣服覆蓋道路，有的用氈毯和精美褥墊承托他的腳，有的用華麗的褥墊填平坑洼，都竭盡誠意順應人情，讓他一一踩過。有一女子提著半匹白色的粗布，覆蓋在途中，表現出驚慌忙亂的樣子，迴避到別處行走。表覺得她這樣做不公平，說道：『我並非沒有慈悲心而不平等對待。剛才我看到粗布的絲縷之間，全都是小豬，我恐怕傷害它們的生命，所以避開，避免誤犯殺生之罪。』追溯那女子，原本是屠戶家販賣豬肉的，才得到這塊粗布。從此以後，常常有兩隻老虎，左右跟隨錶行走。表對它們說：『我不進入城郭，你們可以引導我到可以修行的地方。』於是老虎緩緩地行走，走了三十里路，到了一處山坡，蹲伏跪拜在他的前面。當時，表把錫杖掛在樹枝上，鋪開草地端坐。四面八方的信士，不用勸說自己就來了，共同建造伽藍（寺廟），號為金山寺。後來，來這裡求戒，年年懺悔罪過的人非常多。現在影堂中的道具還存在。（蘇迷盧（Sūmeru），即須彌山（Mount Sumeru）。）
《兜率龜鏡集》捲上
音釋
艷
（讀音為鹽字去聲，與『艷』字相同。美好之意）
梼
（讀音為陶，剛硬的木頭，也讀作稠，又名梼杌）
逶迤
（上字讀音為威，下字讀音為駝）
㭬棧
（上字讀音為諸，下字讀音為殘，上聲。指棚子，也就是所謂的棧道）
帑
（讀音為倘，指收藏金銀財物的地方）
覃
（讀音為曇，指達到，佈施，深廣，長久延續）
茶毗
（也寫作阇維（jhāpita），意為焚燒）
【English Translation】 English version Then, Biao held the heavenly robe and the heavenly bowl, just like a bhikkhu (Buddhist monk) who had completed five years of training, descending the mountain along the path. The plants and trees bowed down for him, covering the road, with no distinction between streams and valleys, high and low. Flying birds and fierce beasts submissively walked in front of him. Moreover, a voice was heard in the air announcing to the villages and settlements: 'The Bodhisattva (enlightened being) is coming down the mountain, why not welcome him?' At that time, the people, both men and women, some spread their hair to cover the mud, some took off their clothes to cover the road, some used felt carpets and fine mattresses to support his feet, and some used splendid mattresses to fill the pits, all expressing their sincerity and accommodating human feelings, allowing him to step on them one by one. A woman carried half a bolt of white coarse cloth, covering it on the road, showing a look of panic and busyness, avoiding and walking elsewhere. Biao felt that she was being unfair, and said: 'It is not that I am without compassion and treat people unequally. Just now I saw that between the threads of the coarse cloth, there were all piglets. I was afraid of harming their lives, so I avoided it, to avoid mistakenly committing the sin of killing.' Tracing back to that woman, she was originally a butcher's family selling pork, and that's how she got this coarse cloth. From then on, there were often two tigers following Biao on the left and right. Biao said to them: 'I will not enter the city walls, you can guide me to a place where I can practice.' So the tigers walked slowly, for thirty li (Chinese mile), to a hillside, squatting and kneeling in front of him. At that time, Biao hung his khakkhara (monk's staff) on a tree branch, spread out the grass and sat upright. Believers from all directions came without being persuaded, and together they built a sangharama (monastery), named Jinshan Temple (Golden Mountain Temple). Later, there were many people who came here to seek precepts and repent of their sins every year. Now the props in the ancestral hall still exist. (Sūmeru, i.e., Mount Sumeru (mythical mountain at the center of the universe)).
Doushuai Guijing Ji, Volume 1
Phonetic Interpretation
Yan
(Pronounced as 'yan' in the fourth tone, same as the character '艷'. Meaning good and beautiful)
Tao
(Pronounced as 'tao', hard wood, also pronounced as 'chou', also known as Taowu (mythical creature))
Wei Yi
(The upper character is pronounced 'wei', the lower character is pronounced 'yi')
Zhan Zhan
(The upper character is pronounced 'zhu', the lower character is pronounced 'zhan', rising tone. Refers to a shed, that is, the so-called plank road)
Tang
(Pronounced as 'tang', refers to a place where gold and silk are stored)
Tan
(Pronounced as 'tan', refers to reaching, spreading, deep and broad, long and extended)
Dharani
(Also written as Jhavita (jhāpita), meaning cremation)
云焚燒)
禪那
(此云靜慮)
馝馟
(上音弼。下音涂。皆香也)
沁
(侵字去聲水名)
畎
(涓字上聲。田中溝也。又六畎為一畝也)
罽
(音記。織毛為之亦北天竺國名)
氍毹
(上音渠。下音舒)
㲲
(音牒。細毛布也。又西國有屮實。如繭繭中絲如纑。名曰白㲲)
狶
(音喜。豬虱也)
郛
(音孚郭也)
伽藍
(具云僧伽藍。華言眾園。謂眾僧共居。則能生植道芽聖果也。此方名寺。或名院) 卍新續藏第 88 冊 No. 1643 兜率龜鏡集
兜率龜鏡集卷中
廣州南海寶象林沙門釋弘贊在犙輯
○中集 上生內院
上生經云。佛告優波離。佛滅度后。我諸弟子。若有精進。修諸功德。威儀不缺。掃塔塗地。以眾名香。妙花供養。行眾三昧。深入正受。讀誦經典。如是等人。應當至心。雖不斷結。如得六通。應當繫念。唸佛形像。稱彌勒名。如是等輩。若一念頃。受八戒齋。修諸凈業。發弘誓願。命終之後。譬如壯士屈伸臂頃。即得往生兜率陀天。于蓮花上。結加趺坐。五千天子。作天妓樂。持天曼陀羅花。摩阿曼
【現代漢語翻譯】 現代漢語譯本 云焚燒
禪那（Dhyana，此云靜慮）
馝馟（bi tu，上音弼，下音涂，都是香的意思）
沁（qin，侵字去聲，水名）
畎（quan，涓字上聲，田中溝渠。又六畎為一畝）
罽（ji，音記，用毛織成，也是北天竺國名）
氍毹（qu shu，上音渠，下音舒）
㲲（die，音牒，細毛布。又西國有屮實，像繭，繭中絲像纑，名叫白㲲）
狶（xi，音喜，豬虱）
郛（fu，音孚，外城）
伽藍（Sangharama，具云僧伽藍摩，華言眾園，指眾僧共同居住的地方，能生長道芽聖果。此方稱寺，或稱院） 卍新續藏第 88 冊 No. 1643 兜率龜鏡集
兜率龜鏡集卷中
廣州南海寶象林沙門釋弘贊在犙輯
○中集 上生內院
上生經云：佛告優波離（Upali），佛滅度后，我的弟子們，若能精進修行各種功德，威儀沒有缺失，掃塔塗地，用各種名香、妙花供養，修行各種三昧（Samadhi），深入正受，讀誦經典，這樣的人，應當至心，雖然沒有斷除煩惱結縛，也能像得到六神通一樣。應當繫念，唸佛的形像，稱念彌勒（Maitreya）菩薩的名號。這樣的人，若在一念之間，受持八戒齋，修習各種清凈的行業，發起廣大的誓願，命終之後，就像壯士屈伸手臂一樣迅速，就能往生到兜率陀天（Tusita Heaven），在蓮花上結跏趺坐。五千天子，演奏天上的音樂，手持天上的曼陀羅（Mandala）花，摩阿曼陀羅花。
【English Translation】 English version Cloud Burning
Dhyana (This means 'quiet contemplation')
Bi Tu (The upper sound is bi, the lower sound is tu, both meaning fragrance)
Qin (The qin character, departing tone, name of a river)
Quan (The juan character, rising tone, a ditch in a field. Also, six quan make one mu)
Ji (Pronounced ji, woven from wool, also the name of a country in North India)
Qu Shu (The upper sound is qu, the lower sound is shu)
Die (Pronounced die, fine woolen cloth. Also, the Western Regions have a fruit like a cocoon, with silk inside like hemp, called white die)
Xi (Pronounced xi, pig louse)
Fu (Pronounced fu, outer city wall)
Sangharama (Fully called Sangharama, in Chinese it means 'garden of the assembly,' referring to the place where the assembly of monks lives together, which can grow the sprouts of the path and the sacred fruit. This place is called a temple or a monastery) 卍 New Continued Collection, Volume 88, No. 1643, Collection of Reflections on the Tushita Heaven
Collection of Reflections on the Tushita Heaven, Volume Middle
Compiled by the Shramana Shi Hongzan of Bao Xiang Forest in Nanhai, Guangzhou
○ Middle Collection: Rebirth in the Inner Court
The Sutra of Rebirth states: The Buddha told Upali, 'After the Buddha's Parinirvana, if my disciples are diligent, cultivate various merits, have complete deportment, sweep stupas and plaster the ground, make offerings with various famous incenses and wonderful flowers, practice various Samadhis, deeply enter into right reception, and recite scriptures, such people should be sincere. Although they have not severed the bonds of affliction, they should be like those who have attained the six supernormal powers. They should keep mindfulness, be mindful of the Buddha's image, and recite the name of Maitreya Bodhisattva. Such people, if in a single moment, uphold the eight precepts and fast, cultivate various pure deeds, and make great vows, after the end of their lives, as quickly as a strong man extends and retracts his arm, they will be reborn in the Tushita Heaven, sitting in full lotus posture on a lotus flower. Five thousand heavenly beings will play heavenly music, holding heavenly Mandala flowers, and Maha Mandala flowers.'
陀羅花。以散其上。贊言。善哉善哉。善男子。汝于閻浮提。廣修福業。來生此處。此處名兜率陀天。今此天主。名曰彌勒。汝當歸依。應聲即禮。禮已。諦觀眉間白毫相光。即得超越九十億劫生死之罪。是時菩薩。隨其宿緣。為說妙法。令其堅固。不退轉于無上道心。如是等眾生。若凈諸業。行六事法。必定無疑。當得生於兜率天上。值遇彌勒。亦隨彌勒下閻浮提。第一聞法。于未來世。值遇賢劫一切諸佛。于星宿劫。亦得值遇諸佛世尊。于諸佛前。受菩提起。佛告優波離。佛滅度后。四部弟子。天龍八部人等。是諸大眾。若有得聞彌勒菩薩摩阿薩名者。聞已歡喜。恭敬禮拜。此人命終。如彈指頃。即得往生。如前無異。但得聞是彌勒名者。命終亦不墮黑暗處。邊地邪見。諸惡律儀。恒生正見。眷屬成就。不謗三寶。天龍鬼神。若有欲生兜率天者。當作是觀。繫念思惟。念兜率陀天。持佛禁戒。一日至七日。思惟十善。行十善道。以此功德。迴向愿生彌勒前者。當作是觀。作是觀者。若見一天人。坐一蓮花。若一念頃。稱彌勒名。此人除卻千二百劫生死之罪。但聞彌勒名。合掌恭敬。此人除卻五千劫生死之罪。若有禮敬彌勒者。除百億劫生死之罪。設不生天。未來世中。龍華菩提樹下。亦得值遇。發無上道心。佛說
【現代漢語翻譯】 現代漢語譯本 用陀羅花（Dhara flower）散佈在他的身上，讚歎道：『善哉！善哉！善男子，你在閻浮提（Jambudvipa，我們所居住的這個世界）廣修福業，來生到這個地方。這個地方名叫兜率陀天（Tushita Heaven）。現在這裡的統治者，名叫彌勒（Maitreya）。你應該歸依他。』那個人應聲便禮拜，禮拜完畢，仔細觀察彌勒菩薩眉間的白毫相光，就能超越九十億劫的生死之罪。這時，彌勒菩薩會根據他過去世的因緣，為他說微妙的佛法，使他的道心堅固，永不退轉于無上菩提之心。像這樣的眾生，如果清凈各種業障，奉行六事法，必定無疑，能夠往生到兜率陀天，值遇彌勒菩薩，也會跟隨彌勒菩薩下生閻浮提，第一個聽聞佛法，在未來世，值遇賢劫（Bhadrakalpa）中的一切諸佛，在星宿劫（Nakshatra-kalpa），也能值遇諸佛世尊，在諸佛面前，接受菩提的授記。 佛告訴優波離（Upali）：佛滅度后，四部弟子（比丘、比丘尼、優婆塞、優婆夷），天龍八部（Devas, Nagas and other supernatural beings）人等，這些大眾，如果有人聽聞彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）的名號，聽聞後心生歡喜，恭敬禮拜，這個人命終之後，如同彈指頃刻之間，就能往生到兜率陀天，和前面所說的情況一樣。只要聽聞彌勒菩薩的名號，命終后也不會墮入黑暗之處、邊地邪見、各種惡劣的戒律，恒常生起正見，眷屬圓滿成就，不誹謗三寶。天龍鬼神，如果想要往生兜率天，應當作這樣的觀想，繫念思惟，憶念兜率陀天，持守佛的禁戒，一日到七日，思惟十善，奉行十善道，以此功德，迴向發願往生到彌勒菩薩的座前，應當作這樣的觀想。作這樣的觀想的人，如果見到一位天人，坐在一朵蓮花上，如果在一念之間，稱念彌勒菩薩的名號，這個人就能消除一千二百劫的生死之罪。只要聽聞彌勒菩薩的名號，合掌恭敬，這個人就能消除五千劫的生死之罪。如果有人禮敬彌勒菩薩，就能消除百億劫的生死之罪。即使不能往生到兜率天，在未來世中，也能在龍華樹（Nagapushpa tree）下的菩提樹下，值遇彌勒菩薩，發起無上菩提之心。佛說。
【English Translation】 English version Scatter Dhara flowers upon him and praise, saying, 'Excellent! Excellent! Good man, you have cultivated extensive meritorious deeds in Jambudvipa (the world we live in), and you are reborn here. This place is called Tushita Heaven. The lord of this heaven is named Maitreya (the future Buddha). You should take refuge in him.' He will immediately prostrate in response. After prostrating, by carefully observing the white hair mark between Maitreya's eyebrows, he will transcend the sins of ninety billion kalpas of birth and death. At that time, the Bodhisattva will, according to his past karmic connections, expound the wonderful Dharma for him, making his aspiration firm and unretreating from the supreme Bodhi mind. Such beings, if they purify their karmas and practice the six dharmas, will undoubtedly be born in Tushita Heaven, meet Maitreya, and also follow Maitreya down to Jambudvipa, being the first to hear the Dharma. In future lives, they will meet all the Buddhas of the Bhadrakalpa (the current fortunate eon), and in the Nakshatra-kalpa (the constellation eon), they will also meet all the Buddhas, receiving predictions of Bodhi before all the Buddhas. The Buddha told Upali: After the Buddha's Parinirvana, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), the eight classes of gods and dragons (Devas, Nagas and other supernatural beings), and other beings, if anyone hears the name of Maitreya Bodhisattva Mahasattva, and rejoices upon hearing it, respectfully prostrating, this person, upon death, in the space of a finger snap, will be reborn in Tushita Heaven, just as described before. Simply hearing the name of Maitreya, upon death, one will not fall into dark places, heretical views in border regions, or evil precepts, but will always generate right views, have accomplished retinues, and not slander the Three Jewels. Gods, dragons, and spirits, if they wish to be born in Tushita Heaven, should make this contemplation, focusing their minds and contemplating, remembering Tushita Heaven, upholding the Buddha's precepts, from one to seven days, contemplating the ten virtues, practicing the ten virtuous paths, and with these merits, dedicating them with the aspiration to be born before Maitreya, they should make this contemplation. Those who make this contemplation, if they see a deva sitting on a lotus flower, if in a single thought they recite the name of Maitreya, this person will eliminate the sins of one thousand two hundred kalpas of birth and death. Simply hearing the name of Maitreya, joining palms in reverence, this person will eliminate the sins of five thousand kalpas of birth and death. If one reveres Maitreya, they will eliminate the sins of one hundred billion kalpas of birth and death. Even if they are not born in Tushita Heaven, in a future life, under the Nagapushpa tree (Dragon Flower Tree), they will also meet Maitreya and generate the supreme Bodhi mind. The Buddha said.
是語時。無量大眾。頂禮如來。及彌勒足。繞百千匝。未得道者。各發誓願。我等天人八部。今于佛前。發誠實誓。愿于未來世。值遇彌勒。舍此身已。皆得上生兜率陀天。世尊記曰。汝等及未來世修福持戒。皆當往生彌勒菩薩前。為彌勒菩薩之所攝受。作是觀者。名為正觀。若他觀者。名為邪觀。
金色獼猴
師子月佛本生經云。佛在王舍城。迦蘭陀竹園。爾時眾中。有一菩薩比丘。名婆須蜜多。遊行竹園間。綠樹上下。聲如獼猴。或旋三鈴。作那羅戲。時諸長者。及行路人。競集看之。眾人集時。身到空中。跳上樹端。作獼猴聲。耆阇崛山。八萬四千金色獼猴。集菩薩所。菩薩復作種種變現。令其歡喜。時諸大眾。各作是言。沙門釋子。猶如兒戲。幻惑眾人。所行惡事。無人信用。乃與鳥獸而作非法。如是惡聲。遍王舍城。王聞此語。嫌諸釋子。即敕長者迦蘭陀曰。此諸釋子。多聚獼猴。在卿園中。為作何等。如來知不。長者啟王。婆須蜜多。作變化事。令諸獼猴。一時歡喜。諸天雨花。持用供養。為作何等。臣所不知。爾時大王。前後導從。往詣佛所。遙見世尊。身放光明。如紫金山。普合大眾。同於金色。尊者蜜多。及八萬四千獼猴。亦作金色。時諸獼猴。見大王來。作種種變。中有采花。奉上
【現代漢語翻譯】 現代漢語譯本： 這時，無數的大眾，頂禮如來和彌勒（未來佛）的腳，繞行百千圈。尚未得道的人，各自發誓願：『我等天人八部，今天在佛前，發誠實的誓願，愿在未來世，能夠遇到彌勒，捨棄此身之後，都能往生到兜率陀天（彌勒菩薩的凈土）。』 世尊（釋迦牟尼佛）授記說：『你們以及未來世修福持戒的人，都應當往生到彌勒菩薩前，被彌勒菩薩所攝受。』這樣觀想，稱為正觀；如果其他觀想，稱為邪觀。
金色獼猴
《師子月佛本生經》中說，佛在王舍城（古印度城市）的迦蘭陀竹園（竹林）。當時大眾中，有一位菩薩比丘（出家男子），名叫婆須蜜多（菩薩名）。在竹園間，綠樹上下，發出像獼猴一樣的聲音，或者旋轉三個鈴鐺，表演那羅戲（一種雜技）。 當時，各位長者（富人）以及路人，都爭相聚集觀看。眾人聚集時，他身到空中，跳上樹端，發出獼猴的聲音。耆阇崛山（山名）的八萬四千只金色獼猴，聚集到菩薩所在的地方。菩薩又作種種變化，使它們歡喜。 當時，各位大眾，各自這樣說：『沙門釋子（佛教出家人），好像小孩子玩耍一樣，用幻術迷惑眾人，所做的是惡事，沒有人相信。竟然與鳥獸一起做不合法的事情。』這樣的惡聲，傳遍王舍城。 國王聽到這些話，嫌棄各位釋子，就命令長者迦蘭陀說：『這些釋子，聚集很多獼猴，在你的園中，在做什麼？如來（佛）知道嗎？』長者稟告國王說：『婆須蜜多，在作變化的事情，使各位獼猴，一時歡喜，諸天（天神）下雨花，拿來供養。在做什麼，我也不知道。』 當時，大王（國王）前後有侍從引導，前往佛所在的地方。遠遠地看見世尊，身上放出光明，好像紫金山一樣，普合大眾，都呈現金色。尊者蜜多，以及八萬四千只獼猴，也呈現金色。當時，各位獼猴，看見大王來了，作種種變化，其中有采花的，奉上。
【English Translation】 English version: At that time, immeasurable multitudes prostrated themselves before the Tathagata (another name for Buddha) and the feet of Maitreya (the future Buddha), circumambulating them hundreds of thousands of times. Those who had not yet attained enlightenment each made a vow: 'We, the eight classes of gods and humans, now make a sincere vow before the Buddha, wishing in future lives to encounter Maitreya, and after abandoning this body, to be reborn in the Tushita Heaven (the Pure Land of Maitreya Bodhisattva).' The World-Honored One (Sakyamuni Buddha) prophesied, saying: 'You and those in future lives who cultivate blessings and uphold precepts shall all be reborn before Maitreya Bodhisattva, and shall be received by Maitreya Bodhisattva.' To contemplate in this way is called right contemplation; if one contemplates otherwise, it is called wrong contemplation.
The Golden Macaque
The Jataka of the Buddha of Lion-Moon says that the Buddha was in the Karanda Bamboo Grove (bamboo forest) in Rajagriha (ancient Indian city). At that time, among the assembly, there was a Bodhisattva Bhikshu (ordained male), named Vasumitra (Bodhisattva's name). In the bamboo grove, among the green trees, he made sounds like a macaque, or spun three bells, performing the Narala play (a type of acrobatics). At that time, the elders (rich people) and passersby all gathered to watch. When the crowd gathered, he rose into the air, jumped to the top of the tree, and made the sound of a macaque. Eighty-four thousand golden macaques from Mount Gridhrakuta (mountain name) gathered at the place where the Bodhisattva was. The Bodhisattva then performed various transformations to make them happy. At that time, the multitudes each said: 'The Shramana (Buddhist renunciate), a disciple of Shakya, is like a child playing, deluding the people with illusions, doing evil deeds that no one believes. He is even doing unlawful things with birds and beasts.' Such evil rumors spread throughout Rajagriha. The king, hearing these words, disliked the disciples of Shakya, and ordered the elder Karanda, saying: 'These disciples of Shakya are gathering many macaques in your garden. What are they doing? Does the Tathagata (Buddha) know?' The elder reported to the king: 'Vasumitra is performing transformations, making the macaques happy for a time, and the gods (devas) are raining down flowers to make offerings. What he is doing, I do not know.' At that time, the great king (king) was led by attendants before and behind, and went to the place where the Buddha was. From afar, he saw the World-Honored One, emitting light from his body, like a purple-gold mountain, and the entire assembly was the same golden color. The Venerable Mitra, and the eighty-four thousand macaques, were also golden. At that time, the macaques, seeing the great king coming, performed various transformations, some picking flowers and offering them.
大王者。大王見已。與諸大眾。俱至佛所。為佛作禮。右繞三匝。卻坐一面。白佛言。此諸獼猴。宿有何福。身作金色。復有何罪。生畜生中。尊者蜜多。復宿殖何福。生長者家。出家學道。復有何罪。雖生人中。諸根具足。不持戒行。與諸獼猴。共為伴侶。歌語之聲。悉如獼猴。使外道笑。惟愿世尊。為我分別。令我開解。佛告大王。諦聽。善思念之。乃往過去無量億劫之前。有佛出世。名曰然燈。彼佛滅后。有比丘。于山澤中。修行佛法。堅持禁戒。如人護眼。因是即得阿羅漢。時空澤中。有一獼猴。至羅漢所。見於羅漢。坐禪入定。即取羅漢坐具。披作袈裟。如沙門法。偏袒右肩。手擎香爐。繞比丘行。時彼比丘。從定覺已。見此獼猴。有好善心。即為彈指。告獼猴言。法子。汝今應發無上道心。獼猴聞說。歡喜踴躍。五體投地。敬禮比丘。復採花散比丘上。爾時比丘。即為獼猴說三歸依。爾時獼猴。即起合掌。白言。大德。我今欲歸依佛法僧。比丘為受三歸已。次當懺悔。具說罪業。我得阿羅漢。能除眾生無量重罪。如是慇勤三為懺已。告獼猴言。法子。汝今清凈。是名菩薩。汝今盡形壽。受五戒已。求阿耨菩提。爾時獼猴依教受已。發願已竟。踴躍歡喜。走上高山。懸樹墜死。由受五戒。破畜生業。即生兜
【現代漢語翻譯】 現代漢語譯本： 大國王啊，大國王您看到了嗎？（指前面的情景）與各位大眾，一同來到佛陀處所，為佛陀行禮，右繞佛陀三圈，然後退坐在一旁。稟告佛陀說：『這些獼猴，前世有什麼福報，身體呈現金色？又有什麼罪過，生在畜生道中？尊者蜜多（Mitta，朋友），前世又種了什麼福報，出生在長者之家，出家修道？又有什麼罪過，雖然生在人道中，諸根完具，卻不持守戒律，與這些獼猴，共同為伴侶，歌唱說話的聲音，都像獼猴一樣，讓外道嘲笑。唯愿世尊，為我分別解說，讓我能夠明白。』 佛陀告訴大王：『仔細聽，好好思考。在過去無量億劫之前，有佛出世，名為然燈佛（Dipankara）。然燈佛滅度后，有一位比丘（bhiksu，出家男眾），在山澤之中，修行佛法，堅持禁戒，如同保護自己的眼睛一樣，因此證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。當時空曠的沼澤中，有一隻獼猴，來到阿羅漢處所，看見阿羅漢，坐禪入定，就拿走阿羅漢的坐具，披在身上當作袈裟，模仿沙門（sramana，出家修行者）的儀法，偏袒右肩，手持香爐，繞著比丘行走。當時那位比丘，從禪定中醒來，看見這隻獼猴，有很好的善心，就為它彈指，告訴獼猴說：『法子，你現在應當發起無上道心。』獼猴聽了，歡喜踴躍，五體投地，恭敬禮拜比丘，又採摘鮮花散在比丘身上。當時比丘，就為獼猴宣說三歸依。當時獼猴，就起身合掌，稟告說：『大德，我現在想要歸依佛法僧。』比丘為它授了三歸依后，接著教它懺悔，詳細地說出罪業。『我證得阿羅漢，能夠消除眾生無量重罪。』這樣慇勤地為它懺悔了三次後，告訴獼猴說：『法子，你現在清凈了，這叫做菩薩。你現在盡形壽，受持五戒后，求證阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』當時獼猴依照教導受持后，發願完畢，踴躍歡喜，跑上高山，從樹上墜落而死。由於受持五戒，破除了畜生道的業報，就轉生到兜率天（Tusita）。』
【English Translation】 English version: 『Great King, have you seen it? With all the assembly, they came to the Buddha's place, paid homage to the Buddha, circumambulated him three times to the right, and then sat to one side. They reported to the Buddha, saying, 『These monkeys, what merits did they accumulate in their past lives that their bodies are golden? And what sins did they commit that they are born in the animal realm? Venerable Mitta (friend), what merits did he accumulate in his past lives that he was born into a wealthy family and became a monk to study the Way? And what sins did he commit that, although born in the human realm with all his faculties complete, he does not uphold the precepts and practices, but instead keeps company with these monkeys, and his singing and speaking sound just like monkeys, causing outsiders to laugh? May the World Honored One explain this to me so that I may understand.』 The Buddha told the Great King, 『Listen carefully and contemplate well. In the past, countless eons ago, a Buddha appeared in the world named Dipankara (Burning Lamp). After the Parinirvana of Dipankara Buddha, there was a bhiksu (monk) who practiced the Buddha's Dharma in the mountains and marshes, upholding the precepts and prohibitions as if protecting his own eyes, and thus attained Arhatship (one who has destroyed all defilements and attained liberation). At that time, in the empty marsh, there was a monkey who came to the Arhat's place and saw the Arhat sitting in meditation. The monkey took the Arhat's seat and draped it over himself as a kasaya (monk's robe), imitating the manner of a sramana (ascetic), baring his right shoulder and holding a censer in his hand, walking around the bhiksu. At that time, the bhiksu awoke from his meditation and saw that this monkey had a good and virtuous heart, so he snapped his fingers for it and told the monkey, 『Dharma son, you should now arouse the unsurpassed Bodhi mind.』 The monkey heard this and rejoiced, prostrating himself on the ground and paying homage to the bhiksu, and then picking flowers and scattering them on the bhiksu. At that time, the bhiksu spoke the Three Refuges for the monkey. At that time, the monkey arose, put his palms together, and reported, 『Great Virtue, I now wish to take refuge in the Buddha, the Dharma, and the Sangha.』 After the bhiksu had given him the Three Refuges, he then taught him to repent, explaining his sins in detail. 『I have attained Arhatship and can eliminate the immeasurable heavy sins of sentient beings.』 After earnestly repenting three times, he told the monkey, 『Dharma son, you are now pure, and this is called a Bodhisattva. Now, for the rest of your life, after receiving the Five Precepts, seek anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).』 At that time, the monkey followed the teachings and received the precepts, and after making his vows, he leaped with joy and ran up a high mountain, falling to his death from a tree. Because he had received the Five Precepts, he broke the karma of the animal realm and was reborn in the Tusita Heaven.』
率天上。值一生補處菩薩。為說無上道心。即持天花。下空澤中。供養羅漢比丘。羅漢見已。即便微笑。告言。天王善惡之報。如影隨形。終不相舍。獼猴天子白言。大德。我前身時。作何罪業。生獼猴中。復有何福。值遇大德。得免畜生。生於天上。羅漢答言。乃往過去。此閻浮提。有佛出世。名曰寶慧如來。至涅槃后。于像法中。有一比丘。名蓮花藏。多與國王長者居士。而為親友。邪命謟曲。不持戒行。身壞命終。落阿鼻獄。如蓮花敷。滿十八隔。具受諸苦。壽命一劫。劫盡更生。如是經歷諸大地獄。滿八萬四千劫。從地獄出。墮餓鬼中。吞飲镕銅。經八萬四千歲。從餓鬼出。復墮牛豬狗猴中。各五百身。緣前供養持戒。結誓重要。今復遇我。得生天上。持戒比丘。即我身是。放逸比丘。即汝身是。獼猴天子。聞此語已。心驚毛豎。懺悔前罪。即還天上。佛告大王。彼獼猴者。雖是畜生。一見羅漢。受持三歸五戒。緣前功德。超越千劫。極惡重業。得生天上。值遇一生補處菩薩。從是已后。值佛無數。凈修梵行。具六波羅蜜。住不退地。于最後身。次彌勒后。當成阿耨菩提。佛號師子月如來。佛告大王。欲知當來師子月佛者。今此會中婆須蜜多比丘是也。王聞此語。即起合掌。遍體流汗。悲泣雨淚。悔過自責。
【現代漢語翻譯】 現代漢語譯本： （獼猴）率領天眾來到空中。正趕上補處菩薩（一生補處菩薩，指下一尊將成佛的菩薩，即彌勒菩薩）為（他們）宣說無上道心。（獼猴）隨即拿著天花，降落到空曠的沼澤中，供養阿羅漢比丘。（阿羅漢）見后，便微笑，告訴（獼猴）說：『天王，善惡的報應，就像影子跟隨形體一樣，終究不會互相舍離。』獼猴天子稟告說：『大德，我前世做了什麼罪業，（以至於）生在獼猴中？又有什麼福報，（能夠）遇到大德，得以脫免畜生道，生於天上？』阿羅漢回答說：『從前過去，在這閻浮提（閻浮提，佛教術語，指我們所居住的這個世界）有佛出世，名叫寶慧如來。（寶慧如來）涅槃后，在像法（像法，佛教術語，指佛滅度后，只有形象而無實證的時期）時期中，有一位比丘，名叫蓮花藏，（他）多與國王、長者、居士親近，用邪命（邪命，佛教術語，指不如法的謀生方式）諂媚取悅（他人），不持守戒律，身死命終后，墮入阿鼻地獄（阿鼻地獄，佛教術語，八大地獄中最苦的一個），像蓮花一樣（在各個地獄中）展開，滿了十八個隔間，具受各種痛苦，壽命長達一劫。（一劫）結束后，又再次轉生，這樣經歷各個大地獄，滿了八萬四千劫。從地獄出來后，墮入餓鬼道中，吞飲熔化的銅汁，經歷了八萬四千歲。從餓鬼道出來后，又墮入牛、豬、狗、猴中，各自五百次轉生。因為之前供養持戒（者），結下誓願，（因緣）重要，如今又遇到我，得以生到天上。持戒的比丘，就是我（的前世）；放逸的比丘，就是你（的前世）。』獼猴天子聽了這些話后，心驚膽戰，毛髮豎立，懺悔之前的罪過，隨即返回天上。（佛）告訴大王：『那獼猴，雖然是畜生，（但）一見到阿羅漢，就受持三歸五戒（三歸五戒，佛教術語，皈依佛、法、僧三寶，持不殺生、不偷盜、不邪淫、不妄語、不飲酒五戒），憑藉之前的功德，超越千劫的極惡重業，得以生到天上，遇到一生補處菩薩。從此以後，遇到無數的佛，清凈地修習梵行（梵行，佛教術語，清凈的行為），具足六波羅蜜（六波羅蜜，佛教術語，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），安住于不退轉地（不退轉地，佛教術語，修行達到一定程度，不會再退轉）。在最後一次轉生時，在彌勒（菩薩）之後，將成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，佛教術語，無上正等正覺），佛號師子月如來。』（佛）告訴大王：『想要知道將來的師子月佛是誰嗎？就是現在法會中的婆須蜜多比丘。』國王聽了這些話，立即起身合掌，全身流汗，悲傷哭泣，悔恨自責。
【English Translation】 English version: (The monkey) led the heavenly beings to the sky. They happened to meet a Bodhisattva destined for Buddhahood in his next life (Eka-jati-pratibaddha Bodhisattva, referring to Maitreya Bodhisattva) who was expounding the supreme mind of enlightenment (Anuttara-citta). (The monkey) then took celestial flowers and descended into the empty swamp to offer them to the Arhat Bhikshus. Upon seeing this, the Arhat smiled and said, 'Heavenly King, the retribution of good and evil is like a shadow following the form, never abandoning each other.' The monkey-king reported, 'Great Virtue, what sins did I commit in my previous life that I was born as a monkey? And what merits do I have that I can meet Great Virtue, escape the animal realm, and be born in heaven?' The Arhat replied, 'In the past, in this Jambudvipa (Jambudvipa, a Buddhist term referring to the world we live in), a Buddha appeared in the world named Treasure Wisdom Tathagata (Ratna-prajna-tathagata). After (the Buddha) entered Nirvana, during the Dharma-image age (Sad-dharma-pratirupaka, a Buddhist term referring to the period after the Buddha's passing when only the image of the Dharma remains without true realization), there was a Bhikshu named Lotus Treasury (Padma-garbha), who was often close to kings, elders, and laypeople, flattering them with dishonest means (Ajivaka, a Buddhist term referring to improper ways of making a living), not upholding the precepts. After his life ended, he fell into Avici Hell (Avici Hell, the most painful of the eight great hells), spreading like a lotus flower across eighteen compartments, enduring all kinds of suffering, with a lifespan of one kalpa. After one kalpa, he was reborn again, experiencing all the great hells for eighty-four thousand kalpas. After emerging from hell, he fell into the realm of hungry ghosts, swallowing molten copper, for eighty-four thousand years. After emerging from the realm of hungry ghosts, he fell into the bodies of cows, pigs, dogs, and monkeys, each for five hundred lifetimes. Because of the previous offering to those who upheld the precepts and the importance of the vows made, he now meets me again and is able to be born in heaven. The Bhikshu who upheld the precepts is who I was (in a past life); the negligent Bhikshu is who you were (in a past life).' Upon hearing these words, the monkey-king was startled, his hair stood on end, and he repented for his past sins, immediately returning to heaven. (The Buddha) told the King, 'Although that monkey is an animal, upon seeing the Arhat, he received the Three Refuges and Five Precepts (Tri-sarana and Panca-sila, referring to taking refuge in the Buddha, Dharma, and Sangha, and upholding the precepts of not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants). By virtue of his previous merits, he transcended the extremely evil karma of thousands of kalpas and was able to be born in heaven, meeting a Bodhisattva destined for Buddhahood in his next life. From then on, he will meet countless Buddhas, purely cultivate Brahma-conduct (Brahma-carya, referring to pure conduct), perfect the Six Paramitas (Sat-paramita, referring to the six perfections of giving, morality, patience, effort, meditation, and wisdom), and dwell in the stage of non-retrogression (Avinivartaniya, referring to a stage of practice where one no longer regresses). In his final rebirth, after Maitreya (Bodhisattva), he will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, referring to unsurpassed perfect enlightenment), and his Buddha name will be Lion Moon Tathagata (Simha-candra-tathagata).' (The Buddha) told the King, 'Do you want to know who the future Lion Moon Buddha will be? It is the Bhikshu Vasumitra in this assembly.' Upon hearing these words, the King immediately rose, joined his palms, and his whole body was covered in sweat, weeping with sorrow, repenting and blaming himself.
向婆須蜜多。頭面著地。接足為禮懺悔前罪。佛告大王。欲知此等八萬四千金色獼猴者。乃過去拘樓秦佛時。波羅奈國。拘睒彌國。二國之中。共有八萬四千比丘尼。行諸非法。犯諸重禁。狂愚無智。如癡獼猴。見好比丘。視之如賊。時有羅漢比丘尼。名善安隱。俱為說法。復懷忿恨。時羅漢尼見諸惡人不生善心。即起慈悲。身升虛空。作十八變。時諸惡人。見變化已。各脫金環。散羅漢尼上。愿我生生。身作金色。前所作惡。今悉懺悔。時諸惡人。身壞命終。墮阿鼻地獄。次第歷。至九十二劫。恒處地獄。從地獄出。五百身中。恒為餓鬼。從餓鬼出。一千身中。常為獼猴。身作金色。大王當知。爾時八萬四千犯戒尼。罵羅漢尼者。今者會中。八萬四千諸金色獼猴是也。爾時供養諸惡比丘尼者。今大王是。此諸獼猴。因宿習故。持花持香。供養大王。爾時污彼比丘尼者。今瞿迦梨。及王五百黃門是。佛告大王。身口意業。不可不慎。爾時王聞佛說。對佛懺悔。慚愧自責。豁然意解。得阿那含果。王所將八千人。求佛出家。併成羅漢。餘一萬六千人。皆發菩提心。八萬諸天。亦俱發心。八萬四千金色獼猴。聞昔因緣。慚愧自責。繞佛千匝。向佛懺悔。各發無上菩提心。隨壽長短。命終之後。當生兜率天上。值遇彌勒。得
【現代漢語翻譯】 現代漢語譯本： 婆須蜜多（Bosumiduo）向佛陀頭面著地，以接足禮懺悔之前的罪過。佛陀告訴國王：『想知道這些八萬四千只金色獼猴的來歷嗎？』乃是過去拘樓秦佛（Koulouqin Fo）時，波羅奈國（Poluonai Guo）和拘睒彌國（Jushemi Guo）這兩個國家中，共有八萬四千名比丘尼（Biqiu Ni），她們行為不合法度，觸犯各種重罪禁令，狂妄愚蠢沒有智慧，如同癡呆的獼猴。她們看見好的比丘，就視如盜賊。當時有一位阿羅漢（A Luohan）比丘尼，名叫善安隱（Shan Anyin），想為她們說法，她們反而心懷忿恨。當時那位阿羅漢尼（A Luohan Ni）見這些惡人不生善心，就生起慈悲之心，身體升到虛空中，示現十八種變化。當時那些惡人，見到這種變化后，各自脫下金環，散向阿羅漢尼（A Luohan Ni）身上，發願說：『愿我生生世世，身體都呈現金色。以前所作的惡業，現在全部懺悔。』當時這些惡人，身壞命終后，墮入阿鼻地獄（Abi Diyu）。依次經歷了九十二劫（Jie），一直處在地獄之中。從地獄出來后，有五百世都恒常做餓鬼。從餓鬼出來后，有一千世常常做獼猴，身體呈現金色。大王您應當知道，當時那八萬四千名犯戒的比丘尼（Biqiu Ni），辱罵阿羅漢尼（A Luohan Ni）的，就是現在法會中的這八萬四千只金色獼猴。當時供養這些惡比丘尼（Biqiu Ni）的人，就是現在的大王您。這些獼猴，因為宿世的習氣，所以拿著鮮花和香，來供養大王。當時玷污那些比丘尼（Biqiu Ni）的人，就是現在的瞿迦梨（Jujiali），以及國王您的五百名黃門。 佛陀告訴大王：『身口意三業，不可不謹慎啊！』當時國王聽了佛陀所說，對著佛陀懺悔，慚愧自責，頓時意念通達，證得阿那含果（Anahan Guo）。國王所帶來的八千人，請求跟隨佛陀出家，全部都成了阿羅漢（A Luohan）。其餘的一萬六千人，都發了菩提心。八萬諸天，也都一起發了菩提心。八萬四千只金色獼猴，聽說了往昔的因緣，慚愧自責，圍繞佛陀千匝，向佛陀懺悔，各自發了無上菩提心。隨著壽命的長短，命終之後，將往生到兜率天（Doushuai Tian）上，值遇彌勒（Mile），得...
【English Translation】 English version: Boshumiduo prostrated before the Buddha, touching the ground with his head and face, and performed the foot-kissing ritual to repent for his past sins. The Buddha told the king, 'Do you want to know the origin of these eighty-four thousand golden monkeys?' They were the eighty-four thousand Bhikkhunis (female monks) in the countries of Poluonai and Jushemi during the time of Krakucchanda Buddha (Koulouqin Fo). They behaved unlawfully, violated various serious precepts, and were foolish and ignorant, like demented monkeys. They regarded good Bhikkhus as thieves. At that time, there was an Arhat (A Luohan) Bhikkhuni named Shanyanwen who wanted to preach to them, but they instead harbored resentment. Seeing that these evil people did not generate good thoughts, the Arhatni (A Luohan Ni) aroused compassion, ascended into the sky, and manifested eighteen transformations. When those evil people saw these transformations, they each took off their golden bracelets and scattered them on the Arhatni (A Luohan Ni), vowing, 'May we be born with golden bodies in every lifetime. We now repent for all the evil deeds we have done in the past.' At that time, these evil people, after their bodies disintegrated and their lives ended, fell into Avici Hell (Abi Diyu). They successively experienced ninety-two kalpas (Jie), constantly dwelling in hell. After emerging from hell, they were perpetually hungry ghosts for five hundred lifetimes. After emerging from the hungry ghost realm, they were often monkeys with golden bodies for one thousand lifetimes. King, you should know that those eighty-four thousand precept-breaking Bhikkhunis (Biqiu Ni) who insulted the Arhatni (A Luohan Ni) are the eighty-four thousand golden monkeys in this assembly today. The one who made offerings to those evil Bhikkhunis (Biqiu Ni) was you, the king. These monkeys, due to their past habits, are holding flowers and incense to make offerings to the king. Those who defiled those Bhikkhunis (Biqiu Ni) were Jujiali and your five hundred eunuchs.' The Buddha told the king, 'One must be cautious about the actions of body, speech, and mind!' At that time, the king, upon hearing what the Buddha said, repented before the Buddha, feeling ashamed and remorseful. He suddenly understood the meaning and attained the Anagamin fruit (Anahan Guo). The eight thousand people brought by the king requested to leave home with the Buddha and all became Arhats (A Luohan). The remaining sixteen thousand people all generated Bodhicitta. Eighty thousand devas also generated Bodhicitta together. The eighty-four thousand golden monkeys, upon hearing of their past causes and conditions, felt ashamed and remorseful, circumambulated the Buddha a thousand times, repented to the Buddha, and each generated the supreme Bodhicitta. Depending on the length of their lives, after their lives end, they will be reborn in Tushita Heaven (Doushuai Tian), meet Maitreya (Mile), and obtain...
不退轉。更過百萬億那由他。阿僧祗恒河沙劫。當得成佛。八萬四千。次第出世。共同一劫。劫名大光。同一佛號。併名金光明如來(古時禽獸能言語者。以彼墮落受畜生身日淺。今不能言者。由其流轉地獄畜生道中日久。故不能解人言也)。
天女
首楞嚴三昧經云。佛告阿難。汝今見是二百天女合掌敬禮如來者不。阿難言。已見。佛言。是諸天女。已曾於昔五百佛所。深種善根。從是已去。當復供養。無數諸佛。過七百阿僧祇劫已。皆得成佛。號曰凈王。是諸天女。命終之後。得轉女身。皆當生於兜率天上供養奉事彌勒菩薩。
童子
生經云。時有五百幼童。相結為伴。日日遊戲。俱至江水。聚沙興塔。各言塔好。諸有善心。宿命福薄。時天卒雨。江水暴漲。流溺而死。佛告眾人。五百童子。生兜率天。皆同發心。為菩薩行。佛放光明。令其父母。見子所在。佛遙呼五百幼童天子來。尋時皆至。住于虛空中。華散於佛下。稽首禮言。蒙世尊恩。雖身喪亡。得見彌勒佛。佛言善哉。卿等快計。知道至真。興立塔寺。因是生天。見於彌勒。咨受法誨。佛為說經。咸然歡喜。立不退轉。各白父母。勿復愁苦。努力精進。以法自修。父母皆發道意。天子禮佛。右繞三匝。忽然不現。還兜率天。
【現代漢語翻譯】 現代漢語譯本 不退轉。再經過百萬億那由他（極大的數目）阿僧祗（無數）恒河沙劫（極長的時間單位），應當能夠成佛。八萬四千尊佛，依次出世，共同出現在一個劫中，這個劫名為大光，這些佛的佛號相同，都名為金光明如來（古時候禽獸能說話，是因為它們墮落受畜生身的時間短。現在不能說話，是因為它們在地獄畜生道中流轉的時間長，所以不能理解人說的話）。
天女
《首楞嚴三昧經》中說，佛告訴阿難：『你現在看見這兩百位天女合掌恭敬禮拜如來嗎？』阿難回答說：『已經看見。』佛說：『這些天女，曾經在過去五百尊佛那裡，深深地種下善根。從那以後，她們將再次供養無數諸佛。經過七百阿僧祗劫后，都將成佛，佛號為凈王。這些天女，命終之後，能夠轉為男身，都將往生到兜率天，供養奉事彌勒菩薩。』
童子
《生經》中說，當時有五百個幼童，結伴為友，每天一起玩耍。他們一起到江邊，堆沙造塔，各自說自己的塔好。他們都具有善心，只是前世的福報淺薄。當時忽然下起大雨，江水暴漲，他們被水淹死。佛告訴眾人：『這五百個童子，往生到兜率天，都共同發願，行菩薩道。』佛放出光明，讓他們的父母看見自己的孩子在哪裡。佛遙遙呼喚五百位幼童天子前來，他們立刻來到，停留在虛空中，散花在佛的下方，稽首禮拜說：『蒙受世尊的恩德，雖然身軀喪亡，得以見到彌勒佛。』佛說：『很好，你們很會打算，知道至真之道。興建塔寺，因此得以昇天，見到彌勒，請教接受法誨。』佛為他們說法，他們都非常歡喜，立於不退轉之地。他們各自告訴自己的父母，不要再愁苦，努力精進，以佛法來修持自己。父母都發起了道心。天子們禮拜佛，右繞三圈，忽然消失不見，返回兜率天。
【English Translation】 English version Irreversible. After passing through a million trillion nayutas (immense numbers), asamkhyas (innumerable), and Ganges sand kalpas (extremely long time units), one should be able to attain Buddhahood. Eighty-four thousand Buddhas will appear in succession, all within the same kalpa, which is named Great Light. These Buddhas will share the same Buddha name, all being named Golden Light Tathagata (In ancient times, birds and beasts could speak because their fall into animal existence was recent. Now, they cannot speak because they have been wandering in the hell and animal realms for a long time, and thus cannot understand human speech).
Celestial Maidens
The Shurangama Samadhi Sutra states, 'The Buddha told Ananda, 'Do you now see these two hundred celestial maidens joining their palms and respectfully bowing to the Tathagata?' Ananda replied, 'I have seen them.' The Buddha said, 'These celestial maidens, in the past, at the places of five hundred Buddhas, deeply planted good roots. From now on, they will again make offerings to countless Buddhas. After seven hundred asamkhya kalpas, they will all attain Buddhahood, with the name Pure King. After these celestial maidens' lives end, they will be able to transform from female bodies and will all be born in the Tushita Heaven, making offerings and serving Maitreya Bodhisattva.'
Boys
The Birth Sutra states, 'At that time, there were five hundred young boys who formed a group and played together every day. They all went to the river and built sand pagodas, each saying their pagoda was the best. They all had good hearts, but their past lives' blessings were shallow. Suddenly, it rained heavily, and the river flooded, causing them to drown. The Buddha told the assembly, 'These five hundred boys were born in the Tushita Heaven, all with the same aspiration to practice the Bodhisattva path.' The Buddha emitted light, allowing their parents to see where their children were. The Buddha remotely called the five hundred young celestial princes to come, and they immediately arrived, staying in the void, scattering flowers below the Buddha, bowing their heads and saying, 'Receiving the grace of the World Honored One, although our bodies perished, we were able to see Maitreya Buddha.' The Buddha said, 'Excellent, you are very wise, knowing the ultimate truth. Building pagodas and temples allowed you to be born in heaven, see Maitreya, and seek and receive Dharma teachings.' The Buddha spoke the Dharma for them, and they were all very happy, standing in the state of non-retrogression. They each told their parents not to be sad anymore, but to diligently cultivate themselves with the Dharma. The parents all aroused the aspiration for enlightenment. The celestial princes bowed to the Buddha, circumambulated three times to the right, and suddenly disappeared, returning to the Tushita Heaven.'
禽獸
心地觀經云。過去世。迦葉如來。為諸禽獸。而說偈言。
是身為苦本 余苦為枝葉 若能斷苦本 眾苦悉皆除 汝等先世業 造罪心不悔 感得不可量 雜類受苦身 若起殷重心 一念求懺悔 如火焚山澤 眾罪皆消滅 是身苦不凈 無我及無常 汝等咸應當 深生厭離心
爾時無量諸禽獸等。聞此偈已。於一念心。至誠懺悔。便舍惡道。生第四天。奉覲一生補處菩薩。聞不退法。究竟涅槃。
野干
未曾有因緣經云。昔毗摩國。徙陁山。有一野干。為師子所逐。墮一丘野井已經三日。安心分死。自說偈言。
一切皆無常 恨不餉師子 奈何死厄身 貪命無功死 無功已可恨 復污人中水 我悔十方佛 愿垂照我心 前代諸惡業 現償皆令盡 從是值明師 修行盡作佛
時天帝釋聞之。與八萬諸天。到其井側。曰不聞聖教。久處幽冥。向說非凡。愿更宣法。野干答曰。天帝無訓。不識時宜。法師在下。自處其上。初不修敬。而問法要。帝釋於是以天衣接取。叩頭懺悔。憶念我昔。曾見世人。先敷高座。后請法師。諸天即各脫寶衣。積為高座野。干升座。曰有二大因緣。一者說法開化人天福無量故。二者
【現代漢語翻譯】 現代漢語譯本 禽獸 《心地觀經》中說，過去世，迦葉如來（Kāśyapa Tathāgata，過去七佛之一）為各種禽獸說法，說了這樣的偈子： 『這身體是痛苦的根源，其餘的痛苦都是枝葉。如果能夠斷除痛苦的根源，所有的痛苦就都會消除。你們前世所造的業，造罪之後心中不後悔，感得這不可計量的，各種各樣受苦的身體。如果生起殷重的心，一念之間求懺悔，就像火焚燒山澤一樣，所有的罪業都會消滅。這身體是苦的、不凈的，無我而且無常。你們都應當，深深地生起厭離之心。』 當時，無數的禽獸等，聽了這偈子后，在一念之間，至誠懺悔，便捨棄了惡道，生到第四天（兜率天），奉覲一生補處菩薩（彌勒菩薩），聽聞不退轉法，最終達到涅槃。 野干 《未曾有因緣經》中說，過去在毗摩國（Vima），徙陁山（Sita Mountain）上，有一隻野干（一種動物，似狐貍），被獅子追逐，掉進一個荒野的水井裡已經三天了。它安心等待死亡，自己說了這樣的偈子： 『一切都是無常的，後悔沒有把自身獻給獅子。奈何面臨死亡的厄運，貪生怕死卻無功而死。無功而死已經可恨，又污染了人中的水。我向十方佛（the Buddhas of the ten directions）懺悔，愿佛垂照我的心。前世的各種惡業，現在償還都令其消盡。從此遇到明師，修行直至成佛。』 當時，天帝釋（Śakra，帝釋天）聽到了，與八萬諸天來到井邊，說：『不聞聖教，長久處於幽冥之中。剛才所說非同凡響，愿你再次宣講佛法。』野干回答說：『天帝沒有教養，不識時宜。法師在下面，自己卻處在上面，一開始就不恭敬，卻來問佛法要義。』帝釋於是用天衣接它上來，叩頭懺悔，回憶起我過去，曾經見過世人，先鋪設高座，然後才請法師。諸天立即各自脫下寶衣，堆積成高座。野干升座，說：『有兩大因緣。一是說法開化人天，福德無量；二是……』
【English Translation】 English version Beasts The Heart-Contemplation Sutra says: In the past, Kāśyapa Tathāgata (one of the Seven Buddhas of the Past) spoke this verse for various birds and beasts: 'This body is the root of suffering, the remaining sufferings are branches and leaves. If you can cut off the root of suffering, all sufferings will be eliminated. Your past karma, creating sins without repentance in your hearts, causes you to feel immeasurable suffering, in various kinds of bodies. If you arouse earnest hearts, seeking repentance in a single thought, like fire burning mountains and marshes, all sins will be extinguished. This body is suffering, impure, selfless, and impermanent. You should all, deeply generate a mind of aversion.' At that time, countless birds and beasts, after hearing this verse, sincerely repented in a single thought, and then abandoned the evil paths, and were born in the Fourth Heaven (Tuṣita Heaven), attending on the Bodhisattva who will attain Buddhahood in his next life (Maitreya Bodhisattva), hearing the Dharma of non-retrogression, and ultimately attaining Nirvana. Jackal The Never-Before-Heard Causes and Conditions Sutra says: In the past, in the country of Vima, on Sita Mountain, there was a jackal (a type of animal, similar to a fox) being chased by a lion, and it fell into a well in the wilderness for three days. It resigned itself to death, and spoke this verse: 'Everything is impermanent, regretting not offering myself to the lion. How can I face the misfortune of death, clinging to life but dying without merit. Dying without merit is already hateful, and I have also polluted the water of humans. I repent to the Buddhas of the ten directions (the Buddhas of the ten directions), may the Buddhas illuminate my heart. All the evil karma of past lives, may they be fully repaid now. From this, I will meet a wise teacher, and cultivate until I become a Buddha.' At that time, Śakra (the Lord of the Devas) heard this, and came to the side of the well with eighty thousand devas, saying: 'Not hearing the holy teachings, you have long been in darkness. What you said just now was extraordinary, may you proclaim the Dharma again.' The jackal replied: 'The Lord of the Devas is uncultured, and does not recognize the times. The Dharma master is below, while you are above, without showing respect from the beginning, yet you ask for the essentials of the Dharma.' Śakra then used a celestial robe to receive it, kowtowed and repented, recalling that in the past, he had seen people first set up a high seat, and then invite the Dharma master. The devas immediately took off their precious robes and piled them up as a high seat. The jackal ascended the seat, saying: 'There are two great causes and conditions. First, speaking the Dharma to enlighten humans and devas brings immeasurable blessings; second, ...'
為報施食恩故。天帝白曰。得免井厄。功報應大。云何恩不及耶。答曰。生死各宜。有人貪生。有人樂死。有愚癡人。不知死後更生。違遠佛法。不值明師。貪生畏死。死墮地獄。有智慧人。奉事三寶。遭遇明師。改惡修善。如斯之人。惡生樂死。死生天上。天帝曰。如尊所誨。全命無功者。愿聞施食施法。答曰。佈施飢餓。濟一日之命。施珍寶者。濟一世之乏。增益生死。說法教化者。能令眾生出世間道。得三乘果。免三惡道。受人天樂。是故佛說。以法作施。功德無量。天帝曰。師今此形。為是業報。為是應化。答曰。是罪非應。天帝曰。我謂是聖。方聞罪報。未知其故。愿聞因緣。答曰。昔生波羅奈國。波頭摩城。為貧家子。剎利之種。幼懷聰朗。特好學習。至年十二。逐師于山。不失時節。經五十年。九十六種經書。靡所不達。皆由和尚之恩。其功難報。由先學慧。自識宿命。由受王位。奢淫著樂。報盡命終。生地獄畜生。(自下云云。略而不述)時天帝釋。與八萬諸天。從受十善。欲還天宮。問曰。和尚何時舍此罪報。得生天上。野干曰。克后七日。當舍此身。生兜率天。汝等便可願生彼天。多有菩薩說法教化。時野幹一心。專念十善行法。不行求食。七日命終。生兜率天宮。復識宿命。復以十善教化諸天
【現代漢語翻譯】 現代漢語譯本 爲了報答施食的恩德，天帝（Śakra，佛教的護法神）問道：『您得以免除井中的災難，這功德報應實在太大了，為什麼說恩德還不夠呢？』 答道：『生死各有其宜。有人貪戀生命，有人樂於死亡。有些愚癡的人，不知道死後還會再生，遠離佛法，遇不到明師，所以貪生怕死，死後墮入地獄。而有智慧的人，奉事三寶（佛、法、僧），遇到明師，改惡修善，這樣的人，厭惡生存，樂於死亡，死後便能升到天上。』 天帝（Śakra）說：『如您所教誨的，保全性命卻無功德的人，希望聽聞關於施食和施法的道理。』 答道：『佈施給飢餓的人，只能救濟一天的性命；施捨珍寶的人，只能救濟一世的匱乏；而說法教化的人，能夠使眾生脫離世間的輪迴，得到三乘（聲聞乘、緣覺乘、菩薩乘）的果位，免除三惡道（地獄、餓鬼、畜生），享受人天之樂。所以佛說，以法佈施，功德無量。』 天帝（Śakra）問道：『師父您現在的形體，是業報所致，還是應化而來？』 答道：『是罪業所致，並非應化。』 天帝（Śakra）說：『我原以為您是聖人，現在才知道是罪業的報應，不知是什麼緣故，希望聽聞其中的因緣。』 答道：『過去我生在波羅奈國（Varanasi），波頭摩城（Padma）中，是一個貧窮人家的孩子，屬於剎帝利（Kshatriya）種姓。從小就聰明好學，到了十二歲，就跟隨老師到山中學習，從不懈怠。經過五十年，九十六種經書，沒有不通達的，這都是和尚的恩德，難以報答。因為先學習了智慧，所以能知道自己的宿命。後來因為做了國王，生活奢靡淫樂，福報享盡后，便命終墮入地獄和畜生道。（以下省略不述）』 當時天帝釋（Śakra）與八萬諸天，跟隨他受持十善業。將要返回天宮時，問道：『和尚您什麼時候才能捨棄這罪業的報應，得以往生天上？』 野干（Jackal）說：『七天之後，我將捨棄這個身體，往生到兜率天（Tuṣita）。你們可以發願往生到那裡，那裡有很多菩薩說法教化。』 當時野干（Jackal）一心專念十善行法，不再尋求食物。七天後命終，往生到兜率天宮，又憶起了宿命，又以十善教化諸天。
【English Translation】 English version To repay the kindness of food offering, the Deva King Śakra (天帝) asked: 'You were spared from the well's calamity, the merit and reward for that is immense. Why do you say the kindness is not enough?' He replied: 'Life and death each have their suitability. Some people are greedy for life, some are happy to die. Some foolish people do not know that they will be reborn after death, they stay away from the Buddha's teachings, and do not encounter enlightened teachers. They are greedy for life and afraid of death, and after death, they fall into hell. Wise people, on the other hand, serve the Three Jewels (Triratna - Buddha, Dharma, Sangha), encounter enlightened teachers, change their evil ways and cultivate goodness. Such people dislike living and are happy to die, and after death, they are reborn in the heavens.' Deva King Śakra (天帝) said: 'As you have taught, those who preserve their lives but have no merit, I wish to hear about the principles of giving food and giving the Dharma.' He replied: 'Giving food to the hungry only saves a life for a day; giving precious treasures only relieves the lack for a lifetime; but teaching and transforming through Dharma can enable sentient beings to escape the cycle of samsara, attain the fruits of the Three Vehicles (Triyāna - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), avoid the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghost, animal), and enjoy the pleasures of humans and devas. Therefore, the Buddha said that giving through Dharma has immeasurable merit.' Deva King Śakra (天帝) asked: 'Master, is your current form due to karmic retribution or a manifestation?' He replied: 'It is due to sin, not a manifestation.' Deva King Śakra (天帝) said: 'I thought you were a sage, but now I know it is the retribution of sin. I do not know the reason, I wish to hear the cause and conditions.' He replied: 'In the past, I was born in the country of Varanasi (波羅奈國), in the city of Padma (波頭摩城), as the child of a poor family, belonging to the Kshatriya (剎利) caste. From a young age, I was intelligent and eager to learn. At the age of twelve, I followed my teacher to the mountains to study, never slacking off. After fifty years, I became proficient in ninety-six kinds of scriptures, all thanks to the kindness of my teacher, which is difficult to repay. Because I first learned wisdom, I was able to know my past lives. Later, because I became a king, I lived a life of luxury and pleasure, and when my blessings were exhausted, I died and fell into hell and the animal realm. (The following is omitted).' At that time, Deva King Śakra (天帝釋) and eighty thousand devas followed him to receive the ten virtuous deeds. When they were about to return to the heavenly palace, they asked: 'When will you, Venerable Sir, be able to abandon this retribution of sin and be reborn in the heavens?' The Jackal (野干) said: 'In seven days, I will abandon this body and be reborn in the Tuṣita Heaven (兜率天). You can vow to be reborn there, where there are many Bodhisattvas teaching and transforming through Dharma.' At that time, the Jackal (野干) single-mindedly focused on practicing the ten virtuous deeds, no longer seeking food. Seven days later, he died and was reborn in the Tuṣita Heaven (兜率天) palace, and again remembered his past lives, and again taught the devas with the ten virtuous deeds.
(野干。似狐而小。色青黃如狗。巢于絕巖高木上)。
須達長者(亦名給孤獨)
時須達共舍利弗。往舍衛城外。規圖精舍基址。須達自手捉繩一頭。舍利弗自捉一頭。共經精舍。時舍利弗。欣然含笑。須達問言。尊者何故笑。答言。汝始於此經地。六慾天中。宮殿已成。即借彼道眼。悉見六天。嚴凈宮殿。問舍利弗言。六天。何處最樂。舍利弗言。下三天色染。上二天憍逸。第四天中。少欲知足。恒有一生補處菩薩。來生其中。法訓不絕。須達曰。我正當生第四天中。出言已竟。余宮悉滅。唯第四天。宮殿湛然。雜阿含經云。給孤獨長者疾病。佛自往看之。記其得阿那含果。乃至命終。生兜率陀天。恒下來禮拜佛。聽法已。還歸天上(此據跡中。說其得小果。若論其實。是大菩薩)。
無著世親菩薩(世親舊雲天親)
無著菩薩。天竺健䭾邏國人也。佛去世后一千年中。誕靈利見。承風悟道。從彌沙塞部出家修學。頃之。回信大乘。其弟世親菩薩。于說一切有部。出家受業。博聞強識。達學研機。無著弟子佛陀僧訶。(唐言師子覺)者。密行莫測。高才有聞。二三賢哲。每相謂曰。凡修行業。愿睹慈氏。若先舍壽。得遂宿心。當相報語。以知所至。其後師子覺。先舍壽命。三年不報。世
【現代漢語翻譯】 現代漢語譯本：(野干，形狀像狐貍但體型較小，毛色青黃像狗，在陡峭的巖壁或高大的樹木上築巢。)
須達長者（也叫給孤獨，意思是樂善好施，幫助孤獨的人）
當時，須達和舍利弗一起前往舍衛城外，規劃建造精舍的基址。須達親自拿著繩子的一頭，舍利弗拿著另一頭，共同丈量精舍的範圍。這時，舍利弗欣然含笑。須達問道：『尊者為何發笑？』舍利弗回答說：『你剛開始在這裡丈量土地，六慾天（佛教宇宙觀中位於欲界的六層天）中的宮殿已經建成。』隨即借用他的道眼，完全看見了六天中莊嚴清凈的宮殿。須達問舍利弗說：『六天中，哪裡最快樂？』舍利弗說：『下三天充滿色慾的染著，上二天充滿驕慢放逸，第四天中，少欲知足，經常有一生補處菩薩（指下一世將成佛的菩薩）來生在那裡，佛法教誨不絕。』須達說：『我正應當往生到第四天中。』話音剛落，其餘的宮殿全部消失，只有第四天的宮殿依然明亮。』雜阿含經』記載，給孤獨長者生病時，佛陀親自前去看望他，並預言他將證得阿那含果（小乘佛教果位之一，不再輪迴欲界）。乃至他命終后，往生到兜率陀天（彌勒菩薩所在的天界），經常下來禮拜佛陀，聽聞佛法后，返回天上（這是根據事蹟來說，他證得了小果，如果從他的真實身份來說，他是一位大菩薩）。
無著世親菩薩（世親，舊譯為天親）
無著菩薩，是天竺（古印度）健䭾邏國人。佛陀去世后一千年，降生人世，聰慧敏銳，領悟佛道。從彌沙塞部（佛教部派之一）出家修學。不久，轉而信奉大乘佛教。他的弟弟世親菩薩，在說一切有部（佛教部派之一）出家受業，博聞強識，通達學問，精研佛理。無著的弟子佛陀僧訶（唐朝時譯為師子覺）行為隱秘難以捉摸，才華橫溢，聲名遠揚。二三位賢哲經常互相說道：『凡是修行行業的人，都希望見到慈氏菩薩（彌勒菩薩的別稱）。如果誰先捨棄壽命，能夠實現宿願，應當互相告知，以瞭解所往生的去處。』之後，師子覺先捨棄了壽命，三年沒有訊息。
【English Translation】 English version: (Jackal: Resembles a fox but smaller, with a bluish-yellow color like a dog. Nests on steep cliffs or tall trees.)
Elder Sudatta (also known as Anathapindika, meaning 'giver to the helpless')
At that time, Sudatta and Sariputra went outside Shravasti to plan the site for a monastery. Sudatta personally held one end of the rope, and Sariputra held the other, together measuring the area for the monastery. Then, Sariputra smiled with joy. Sudatta asked, 'Venerable one, why are you smiling?' Sariputra replied, 'As you began to measure this land, palaces have already been completed in the six desire realms (the six heavens in the desire realm of Buddhist cosmology).' Immediately, using his divine eye, he fully saw the solemn and pure palaces in the six heavens. Sudatta asked Sariputra, 'Which of the six heavens is the most joyful?' Sariputra said, 'The lower three heavens are filled with the defilements of sensual desire, and the upper two heavens are filled with arrogance and indulgence. In the fourth heaven, there is little desire and contentment. A Bodhisattva destined to become a Buddha in his next life (ekajatipratibaddha-bodhisattva) often comes to be born there, and the teachings of the Dharma never cease.' Sudatta said, 'I should be born in the fourth heaven.' As soon as he finished speaking, the other palaces all disappeared, and only the palace in the fourth heaven remained bright. The 'Miscellaneous Agama Sutra' records that when Elder Anathapindika was ill, the Buddha personally went to visit him and predicted that he would attain the Anagamin fruit (one of the stages of enlightenment in Theravada Buddhism, no longer reborn in the desire realm). Even after he passed away and was reborn in the Tushita Heaven (the heaven where Maitreya Bodhisattva resides), he often came down to pay homage to the Buddha, listened to the Dharma, and then returned to heaven (this is according to the events, saying that he attained a small fruit, but in reality, he is a great Bodhisattva).
Bodhisattva Asanga and Vasubandhu (Vasubandhu, formerly translated as Tianqin)
Bodhisattva Asanga was a native of Gandhara (ancient India). He was born a thousand years after the Buddha's passing, intelligent and insightful, and awakened to the Buddha's path. He renounced the world and studied in the Mahisasaka school (one of the early Buddhist schools). Soon after, he turned to Mahayana Buddhism. His younger brother, Bodhisattva Vasubandhu, renounced the world and studied in the Sarvastivada school (one of the early Buddhist schools), with extensive knowledge, strong memory, and thorough understanding of Buddhist principles. Asanga's disciple, Buddhasimha (translated as Shizijue in the Tang Dynasty), had secretive and unfathomable conduct, outstanding talent, and a widespread reputation. Two or three virtuous individuals often said to each other, 'All those who cultivate the path hope to see Maitreya Bodhisattva (also known as the Merciful One). If anyone departs from life first and is able to fulfill this long-cherished wish, they should inform each other to know where they have been reborn.' Later, Shizijue departed from life first, and there was no news for three years.
親菩薩尋亦捨命。時經六月。亦無報命。時諸外道。咸皆譏誚。謂世親菩薩及師子覺。流轉惡趣。遂無靈鑒。其後無著菩薩。于夜初分。方為門人教授定法。燈光忽翳。空中大明。有一天人。乘虛下降。即進階庭。敬禮無著。無著曰。爾來何暮。今名何謂。對曰。從此舍壽命。往睹史多天。慈氏內眾。蓮花中生。蓮花才開。慈氏贊曰。善來廣慧。善來廣慧。旋繞才周。即來報命。無著菩薩曰。師子覺者。今何所在。曰我旋繞時。見師子覺。在外眾中。耽著天樂。無暇相顧。詎能來報。無著菩薩曰。斯事已矣。慈氏何相。演說何法。曰慈氏相好。言莫能宣。演說妙法。義不異此。然菩薩妙旨。清暢和雅。聞者忘倦。受者無厭。云云(今人皆謂師子覺耽著天樂。以此為病。然生兜率。本為求見彌勒。親承法誨。悟無生忍。豈求天樂。既無耽樂之念。何患不生內眾。又其師子覺。初心發願。所祈誰知。既云密行莫測。豈可得而思議哉)。
道安法師
安姓衛氏。常山扶抑人也。少出家。驅役田舍。至於三年。執勤就勞。曾無怨色。數歲之後。方啟師求經。師與辯意經一卷。可五千言。安赍經入田。因息就覽。暮歸以經還師。更求餘者。師曰。昨經未讀。今復求耶。答曰。即已闇誦。師雖異之。而未信也。復與成
【現代漢語翻譯】 現代漢語譯本：世親菩薩（Vasubandhu，一位著名的佛教論師）也捨棄了自己的生命去尋找（師子覺）。時間經過了六個月，也沒有任何訊息傳來。當時，所有的外道（非佛教徒）都譏笑說，世親菩薩和師子覺（Simhabodhi，一位佛教論師）已經墮入惡道，所以才沒有任何靈驗的跡象。後來，無著菩薩（Asanga，一位著名的佛教論師，世親菩薩的哥哥）在夜晚的最初時分，正在為他的門徒講授禪定之法。燈光突然昏暗，空中出現巨大的光明。一位天人乘著虛空降落，直接走上臺階，恭敬地禮拜無著菩薩。無著菩薩說：『你為何來得這麼晚？現在叫什麼名字？』天人回答說：『自從我捨棄壽命后，就前往兜率天（Tushita Heaven，佛教六慾天之一）去拜見彌勒菩薩（Maitreya，未來佛），在慈氏菩薩（Maitreya）的內眾之中，于蓮花中化生。蓮花剛一開放，彌勒菩薩就讚歎說：『善來廣慧，善來廣慧。』我圍繞彌勒菩薩一週后，就立刻來報信了。』無著菩薩問：『師子覺現在在哪裡？』天人回答說：『我在圍繞彌勒菩薩時，看見師子覺在外眾之中，沉迷於天上的音樂，沒有空閑顧及其他，怎麼能來報信呢？』無著菩薩說：『這件事就這樣吧。彌勒菩薩的相貌如何？演說的是什麼法？』天人回答說：『彌勒菩薩的相好，言語無法宣說。演說的妙法，義理與此（指無著菩薩所講的法）沒有不同。然而，菩薩的妙旨，清澈流暢，和諧優雅，聽的人忘記疲倦，接受的人沒有厭煩。』（現在的人都說師子覺沉迷於天上的音樂，以此為缺點。然而，往生兜率天，本來是爲了求見彌勒菩薩，親自接受佛法的教誨，證悟無生法忍，哪裡是爲了追求天上的音樂？既然沒有沉迷於享樂的念頭，又何必擔心不能往生內眾？而且，師子覺最初發愿時，所祈求的是什麼，誰能知道？既然說是秘密的修行難以測度，又怎麼可以去思議呢？） 道安法師（釋道安，一位著名的佛教翻譯家）： 道安法師姓衛，是常山扶抑人。年少時出家，被驅使在田里勞作，長達三年。他勤勞努力，沒有絲毫怨言。幾年之後，才向他的師父請求學習佛經。師父給他一部《辯意經》，大約五千字。道安帶著經書到田里，趁休息的時候閱讀。傍晚回家時，把經書還給師父，又請求其他的經書。師父說：『昨天的經書還沒讀完，今天又來求其他的？』道安回答說：『我已經背誦下來了。』師父雖然覺得很奇怪，但還是不相信。又給他一部《成
【English Translation】 English version: Bodhisattva Vasubandhu (a famous Buddhist philosopher) also gave up his life to search for (Simhabodhi). Six months passed without any news. At that time, all the non-Buddhists ridiculed, saying that Bodhisattva Vasubandhu and Simhabodhi (a Buddhist philosopher) had fallen into evil realms, so there were no miraculous signs. Later, Bodhisattva Asanga (a famous Buddhist philosopher, Vasubandhu's brother), in the early part of the night, was teaching his disciples the method of meditation. The lamplight suddenly dimmed, and a great light appeared in the sky. A deva (a celestial being) descended through the air, went directly up the steps, and respectfully bowed to Bodhisattva Asanga. Bodhisattva Asanga said, 'Why have you come so late? What is your name now?' The deva replied, 'Since I gave up my life, I went to Tushita Heaven (one of the six desire heavens in Buddhism) to see Bodhisattva Maitreya (the future Buddha), and was born in a lotus flower among the inner circle of Bodhisattva Maitreya. As soon as the lotus flower opened, Bodhisattva Maitreya praised, 'Welcome, wise one, welcome, wise one.' After I circled Bodhisattva Maitreya once, I immediately came to report.' Bodhisattva Asanga asked, 'Where is Simhabodhi now?' The deva replied, 'When I was circling Bodhisattva Maitreya, I saw Simhabodhi in the outer circle, indulging in heavenly music, with no time to attend to other things, how could he come to report?' Bodhisattva Asanga said, 'Let it be. What is the appearance of Bodhisattva Maitreya? What Dharma does he preach?' The deva replied, 'The excellent qualities of Bodhisattva Maitreya cannot be described in words. The wonderful Dharma he preaches is no different in meaning from this (referring to the Dharma taught by Bodhisattva Asanga). However, the Bodhisattva's wonderful teachings are clear, fluent, harmonious, and elegant, those who hear it forget fatigue, and those who receive it are never tired.' (People now say that Simhabodhi is indulging in heavenly music, taking this as a flaw. However, being born in Tushita Heaven was originally to seek to see Bodhisattva Maitreya, to personally receive the teachings of the Dharma, and to realize the non-origination of phenomena, why would he seek heavenly music? Since there is no thought of indulging in pleasure, why worry about not being born in the inner circle? Moreover, when Simhabodhi initially made his vows, who knows what he prayed for? Since it is said that secret practices are unfathomable, how can they be speculated upon?) Dhyana Master Dao An (Shi Dao'an, a famous Buddhist translator): Dhyana Master Dao An's surname was Wei, and he was from Fuyi in Changshan. He became a monk at a young age and was driven to work in the fields for three years. He was diligent and hardworking, without the slightest complaint. Several years later, he asked his teacher to study the scriptures. The teacher gave him a copy of the 'Bian Yi Sutra,' about five thousand words. Dao An took the sutra to the field and read it during breaks. In the evening, he returned the sutra to the teacher and asked for other sutras. The teacher said, 'You haven't finished reading yesterday's sutra, and today you're asking for others?' Dao An replied, 'I have already memorized it.' The teacher was surprised, but he didn't believe it. He gave him a copy of the 'Cheng
具光明經一卷。減一萬言。赍之如初。暮復還師。師執經覆之。不差一字。師大驚嗟。而異之。后為受具戒。恣其遊學。至鄴。遇佛圖澄。澄見而嗟嘆。與語終日。眾見形貌不稱。咸共輕。怪澄曰。此人遠識。非爾儔也。因事澄為師。澄講。安每覆述。后住受都寺。徒眾數百。常宣法化。其所注般若。道行。密跡。安般。諸經。並尋文比句。為起盡之義及析疑甄解。凡二十二卷。序致淵富。妙盡深旨。條貫既序。文理會通。經義克明。自安始也。時符堅遣使送外國金像。結珠彌勒像。金縷繡像。織成像。各一尊。后住長安五重寺。僧眾數千。大弘法化。初魏晉沙門。依師為姓。故姓各不同。安以為如來大師之本。尊莫過釋迦。乃以釋命氏。后獲增一阿含經。果稱四河入海。無復河名。四姓為沙門。皆稱釋種。既懸與經符。遂為永式。安每與弟子法遇等。于彌勒前立誓。愿生兜率。后至秦建元二十一年正月二十七日。忽有異僧。形甚庸陋。來寺寄宿。寺房既窄。處之講堂。時維那直殿。夜見此僧。從牕隙出入。遽以白安。安驚起禮。訊問其來意。答云。相為而來。安曰。自惟罪深。詎可度脫。彼答云。甚可度耳。然須更浴聖僧。情願必果。具示浴法。安請問來生。所生之處。彼乃以手虛撥天之西北。即見云開。備睹兜率
【現代漢語翻譯】 現代漢語譯本： 《具光明經》一卷，減少了一萬字，帶著它像最初一樣。傍晚又還給師父。師父拿著經書覆核，沒有差一個字。師父非常驚訝讚歎，認為他很奇異。後來為他授了具足戒，任憑他遊學。到了鄴城，遇到了佛圖澄（一位著名的佛教僧侶）。佛圖澄見到他后讚歎不已，和他交談了一整天。眾人見他形貌不揚，都輕視他，奇怪佛圖澄說：『這個人有遠見卓識，不是你們能比的。』因此事奉佛圖澄為師。佛圖澄講經，安（指鳩摩羅什的老師）每次都複述。後來住在受都寺，徒弟有數百人，經常宣揚佛法。他所註釋的《般若經》、《道行經》、《密跡經》、《安般經》等經典，都按照原文逐字逐句地分析，闡述起止的意義，辨析疑難，總共有二十二卷。序言內容淵博豐富，精妙地闡述了深刻的旨意。條理清晰，文理貫通，經義明確，這是從安開始的。 當時，符堅（前秦皇帝，357年-385年在位）派遣使者送來外國的金像，結珠彌勒像（未來佛），金縷繡像，織成像，各一尊。後來住在長安（今陜西西安）五重寺，僧眾數千人，大力弘揚佛法。起初，魏晉（三國到晉朝時期，220年-420年）的沙門（出家修道的人）按照師父的姓氏為姓，所以姓氏各不相同。安認為如來（佛）是大師的根本，最尊貴的莫過於釋迦（佛陀），於是用『釋』字來命名。後來獲得了《增一阿含經》，果然應驗了『四河入海，無復河名』的說法，四姓（婆羅門、剎帝利、吠舍、首陀羅）出家為沙門，都稱為『釋種』。既然懸記與經文相符，於是成為永久的規範。安經常與弟子法遇等，在彌勒（未來佛）像前立誓，愿往生兜率天（彌勒菩薩的居所）。後來到了秦建元二十一年（385年）正月二十七日，忽然有個奇異的僧人，形貌非常庸俗醜陋，來到寺廟寄宿。寺廟房間狹窄，就安排他在講堂。當時負責寺廟事務的維那（寺院的管理者）晚上看見這個僧人從窗戶縫隙出入，趕緊告訴安。安驚醒后禮拜，詢問他的來意。僧人回答說：『我是來幫助你的。』安說：『我自認為罪孽深重，怎麼可以被度脫呢？』僧人回答說：『完全可以度脫。但需要再次沐浴聖僧，心願必定實現。』詳細地告訴了他沐浴的方法。安請問來生將生在何處。僧人就用手在空中指向西北方向，立刻看見雲彩散開，完全看到了兜率天。
【English Translation】 English version: The 'Guangming Sutra', one volume, reduced by ten thousand words, he carried it as before. In the evening, he returned it to the master. The master took the sutra and reviewed it, not a single word was wrong. The master was greatly astonished and praised him, considering him extraordinary. Later, he received the complete precepts and was allowed to travel and study freely. When he arrived at Ye, he met Fotucheng (a famous Buddhist monk). Fotucheng sighed in admiration upon seeing him and spoke with him all day. The crowd, seeing his unremarkable appearance, all looked down on him and wondered at Fotucheng, saying, 'This person has far-reaching knowledge and is not your equal.' Because of this, he served Fotucheng as his teacher. Whenever Fotucheng lectured, An (referring to Kumārajīva's teacher) would repeat it. Later, he resided at Shoudu Temple, with hundreds of disciples, constantly propagating the Dharma. The 'Prajna Sutra', 'Daoxing Sutra', 'Miji Sutra', 'Anban Sutra', and other scriptures that he annotated, all followed the original text, analyzing them word by word and sentence by sentence, explaining the meaning from beginning to end, and analyzing doubts, totaling twenty-two volumes. The preface was profound and rich, exquisitely explaining the deep meaning. The organization was clear, the reasoning was coherent, and the meaning of the scriptures was clear, which began with An. At that time, Fu Jian (Emperor of the Former Qin Dynasty, reigned 357-385 CE) sent envoys to deliver foreign gold statues, a knotted-pearl Maitreya (the future Buddha) statue, a gold-thread embroidered statue, and a woven statue, one of each. Later, he resided at the Fivefold Temple in Chang'an (present-day Xi'an, Shaanxi), with thousands of monks, vigorously propagating the Dharma. Initially, the Shramanas (ascetics) of the Wei and Jin dynasties (220-420 CE) took their teacher's surname as their own, so their surnames were all different. An believed that the Tathagata (Buddha) was the root of all masters, and none was more honorable than Shakya (Buddha), so he used 'Shi' as their surname. Later, he obtained the 'Ekottara Agama Sutra', which indeed fulfilled the saying 'Four rivers enter the sea, and there is no longer the name of the river.' The four castes (Brahmin, Kshatriya, Vaishya, Shudra) who became Shramanas were all called 'Shijong' (descendants of Shakya). Since the prediction matched the scripture, it became a permanent rule. An often made vows with his disciples, such as Fa Yu, before the Maitreya (the future Buddha) statue, wishing to be reborn in Tushita Heaven (the abode of Maitreya Bodhisattva). Later, on the twenty-seventh day of the first month of the twenty-first year of Jianyuan of the Qin Dynasty (385 CE), suddenly a strange monk, with a very ordinary and ugly appearance, came to the temple to stay overnight. The temple rooms were narrow, so he was arranged in the lecture hall. At that time, the Vina (temple manager) in charge of temple affairs saw this monk entering and exiting through the window cracks at night and quickly told An. An woke up in surprise and bowed, asking his intention. The monk replied, 'I have come to help you.' An said, 'I consider myself deeply sinful, how can I be liberated?' The monk replied, 'It is entirely possible to be liberated. But you need to bathe the holy monks again, and your wish will surely be fulfilled.' He told him in detail the method of bathing. An asked where he would be born in the next life. The monk then pointed his hand in the northwest direction in the air, and immediately saw the clouds disperse, fully seeing Tushita Heaven.
勝妙之報。爾夕大眾數十人。悉皆同見。安后營浴具。見有非常小兒。伴侶數十。來入寺戲。須臾就浴。果是聖應也。至其年二月八日。忽告眾曰。吾當去矣。是日齋畢。無疾而卒。初安生。而便左臂生一皮。廣寸許。著臂。捋可上下。唯不得出手。后宣律師問天神。乃知安是印手菩薩也。
竺僧輔法師
輔鄴人也。少持戒行。執志堅苦。學通諸論。兼善經法。道振伊洛。一都宗事。值西晉饑亂。輔與釋道安等。隱於濩澤。研精辯析。洞盡幽微。后憩荊州上明寺。單蔬自節。禮懺翹勸。誓生兜率。仰瞻慈氏。時瑯玡王忱。為荊州刺史。聞輔貞素。請為戒師。一門宗奉。后未亡二日。忽云。明日當去。至於臨終。妙香滿室。梵響相系。道俗奔看。來者萬數。是日後分。無疾而化。春秋六十。戒臘未聞。
曇戒法師
戒。一名慧精。姓卓。南陽人。居貧務學。游心墳典。后聞法道法師講放光經。乃借衣一聽。遂深悟佛理。廢俗從道。事安公為師。博通三藏。誦經五十餘萬言。常日禮佛五百拜。晉臨川王。甚重之。后篤疾。常誦彌勒尊佛名。不輟心口。弟子智生侍疾。問。何不願生安養。戒曰。吾與和尚等八人。同願生兜率。和尚及道愿等。皆已上生。吾未得去。是故有愿耳。言畢。即有光照于身
【現代漢語翻譯】 現代漢語譯本 殊勝奇妙的感應。當天晚上，幾十位僧眾都一同看見，在安法師的後院準備洗浴用具時，出現一群非常小的孩童，大約有幾十個，來到寺院嬉戲玩耍，一會兒就去洗浴。果然是聖者應化的示現。到了那年的二月八日（公元紀年待考），安法師忽然告訴大家說：『我將要離開了。』當天齋飯完畢后，安法師沒有疾病就圓寂了。當初安法師出生時，左臂上就生有一塊皮，大約一寸見方，附著在手臂上，可以上下捋動，唯獨不能超出手臂。後來宣律師詢問天神，才知道安法師是印手菩薩。
竺僧輔法師
輔法師是鄴地人。年輕時就持守戒律，意志堅定刻苦。通曉各種論典，兼擅經法。他的道風遠播伊洛地區，整個京都都尊奉他。正值西晉時期發生饑荒戰亂，輔法師與釋道安等隱居在濩澤，專心研究辯論，深入探究精微之處。後來居住在荊州的上明寺，生活簡樸，只吃素食，虔誠禮拜懺悔，發誓往生兜率天，仰慕慈氏菩薩（彌勒菩薩）。當時瑯玡王忱擔任荊州刺史，聽聞輔法師的貞潔高尚，就請他作為自己的戒師，全家都宗奉他。圓寂前兩天，忽然說：『我明天就要離開了。』到了臨終時，美妙的香氣充滿整個房間，梵唄的聲音相互連線不斷，僧人和俗人都奔走來看望，來的人數以萬計。當天下午，輔法師沒有疾病就圓寂了，享年六十歲。受戒的年數沒有記載。
曇戒法師
戒法師，又名慧精，姓卓，是南陽人。家境貧寒卻努力學習，用心研究典籍。後來聽聞法道法師講解《放光經》，就借來衣服去聽講，於是深刻領悟了佛理，捨棄世俗而出家修道，以道安法師為師，廣泛通曉三藏經典，能背誦五十多萬字的經文，每天堅持禮拜佛像五百拜。晉朝的臨川王非常器重他。後來病情加重，經常唸誦彌勒尊佛的名號，口中和心中都不停歇。弟子智生侍奉他，問道：『為什麼不發願往生安養（極樂世界）呢？』戒法師說：『我與和尚（道安法師）等八人，共同發願往生兜率天。和尚以及道愿等人，都已經往生了，我還沒有能夠去，所以才有這個願望啊。』說完，身上立刻有光芒照耀。
【English Translation】 English version A supremely wonderful response. That evening, dozens of monks all witnessed together that in Master An's backyard, bathing equipment was being prepared, and a group of very small children, numbering dozens, came to the temple to play. After a while, they went to bathe. Indeed, it was a manifestation of a sage. On the eighth day of the second month of that year (year to be determined), Master An suddenly told everyone, 'I am about to leave.' That day, after the vegetarian meal was finished, Master An passed away without illness. Initially, when Master An was born, a piece of skin, about an inch square, grew on his left arm, attached to the arm. It could be stroked up and down, but it could not extend beyond the arm. Later, Vinaya Master Xuan asked the heavenly beings and learned that An was the Hand-Seal Bodhisattva.
Dhyana Master Zhu Sengfu
Master Fu was a native of Ye. In his youth, he upheld the precepts and practiced diligently with firm resolve. He was versed in various treatises and proficient in sutras and Dharma. His virtuous influence spread throughout the Yi and Luo regions, and the entire capital revered him. During the famine and chaos of the Western Jin Dynasty (266-316), Master Fu and Dhyana Master Dao An and others lived in seclusion in Huoze, dedicating themselves to study and debate, deeply exploring subtle and profound matters. Later, he resided at Shangming Temple in Jingzhou, living a simple life, eating only vegetarian food, and diligently performing prostrations and repentance. He vowed to be reborn in Tushita Heaven, yearning for Maitreya (the Benevolent One). At that time, Wang Chen, the Prince of Langya, was the governor of Jingzhou. Hearing of Master Fu's chastity and integrity, he invited him to be his precept teacher, and his entire family revered him. Two days before his passing, he suddenly said, 'I will leave tomorrow.' When he was about to pass away, a wonderful fragrance filled the room, and the sounds of Brahma were continuous. Monks and laypeople rushed to see him, with tens of thousands of people coming. That afternoon, Master Fu passed away without illness, at the age of sixty. The number of years he held the precepts was not recorded.
Dhyana Master Tan Jie
Master Jie, also known as Huijing, whose surname was Zhuo, was a native of Nanyang. He was poor but diligent in his studies, focusing his mind on the classics. Later, hearing Dhyana Master Fadao lecture on the Fangguang Jing (Radiant Light Sutra), he borrowed clothes to attend the lecture, and thus deeply understood the principles of Buddhism. He abandoned secular life and became a monk, taking Dhyana Master An as his teacher. He was widely versed in the Three Baskets (Tripitaka), able to recite more than 500,000 words of scripture, and regularly prostrated to the Buddha 500 times a day. The Prince of Linchuan of the Jin Dynasty greatly respected him. Later, when he became seriously ill, he constantly recited the name of Maitreya Buddha, without ceasing in his mouth and mind. His disciple Zhisheng attended to him, asking, 'Why do you not vow to be reborn in Sukhavati (Pure Land)?' Master Jie said, 'I and the Abbot (Dhyana Master Dao An) and eight others have jointly vowed to be reborn in Tushita Heaven. The Abbot and Daoyuan and others have already been reborn there, but I have not yet been able to go, so I have this vow.' After he finished speaking, a light immediately shone on his body.
。容貌更悅。遂奄爾遷化。春秋七十。仍葬安公墓右。
玄藻尼
藻本姓路。吳郡人。安荀女也。藻年十餘歲。身嬰重疾。良藥必進。日增無損。時太玄臺寺。釋法濟。語安荀曰。恐此病由業。非醫所消。貧道案經云。若履危苦。能歸依三寶。懺悔求愿者。皆獲甄濟。君能與女。並捐棄邪俗。洗滌塵穢。專心一向。當得痊癒。安荀然之。即于宅內設觀音像。澡心潔意。傾誠戴仰。扶疾稽顙。專念相續。經七日。初夜忽見金像。高尺許。三摩其身。從首至足。即覺沉痾豁然消愈。既靈驗在躬。遂求出家。精勤匪懈。誦法華經。菜食長齋。三十七載。常翹心注想。愿生兜率。宋元嘉十六年。誦彌勒佛名。寂然而逝。
光靜尼
靜。本姓胡。名道婢。吳興東遷人也。幼出家。隨師住廣陵中寺。靜少而厲行。長習禪思。不食甘肥。將受大戒。絕谷[饑-幾+因]松。具戒之後。積十五年。雖心識鮮明。而體力羸憊。祈誠慊到。每輒感勞。動經晦朔。沙門法成謂曰。服食非佛盛事。靜聞之。還食粳糧。倍加勇猛。精學不倦。從學觀行者。常百許人。元嘉十八年五月遇疾。曰我厭苦此身。其來久矣。於是牽病懺悔。不離心口。性理恬明。神氣怡恍。至十九年歲旦。飲粒皆絕。屬念兜率心心相續。如是不斷
【現代漢語翻譯】 現代漢語譯本： 她的容貌更加喜悅，於是安詳地去世了，享年七十歲，仍然安葬在安公墓的右側。
玄藻尼（玄藻比丘尼）
玄藻，原本姓路，是吳郡人，安荀的女兒。玄藻十多歲時，身患重病，各種良藥都用盡了，病情卻日益加重。當時太玄臺寺的釋法濟對安荀說：『恐怕這病是業障所致，不是醫藥可以消除的。貧道查閱經書說，如果身處危難困苦，能夠歸依三寶（佛、法、僧），懺悔祈願，都能得到救濟。您如果能和女兒一起，拋棄邪惡風俗，洗滌塵世污垢，專心致志，一定可以痊癒。』安荀聽從了他的建議，就在家中設定觀音像，洗滌心靈，虔誠敬仰，扶著病體叩拜，專心念誦，持續了七天。一天晚上，忽然看見一尊金像，高約一尺，三次撫摩她的身體，從頭到腳，立刻覺得沉重的疾病豁然痊癒。既然親身經歷了靈驗，就請求出家，精進勤奮，誦讀《法華經》，長期吃素，三十七年。常常用心專注，希望往生兜率天（彌勒菩薩的凈土）。宋元嘉十六年（公元439年），誦唸彌勒佛的名號，安詳地去世了。
光靜尼（光靜比丘尼）
光靜，原本姓胡，名叫道婢，是吳興東遷人。從小出家，跟隨師父住在廣陵中寺。光靜從小就行為嚴謹，長大後學習禪定，不吃美味佳餚。將要受大戒時，斷絕穀物，只吃松樹。受具足戒之後，過了十五年，雖然心識清明，但體力衰弱。她虔誠祈禱，每次都感到疲勞，常常持續一個月。沙門法成對她說：『服食不是佛陀提倡的事情。』光靜聽了之後，又開始吃粳米，更加勇猛精進，學習不倦。跟隨她學習觀行的人，常常有一百多人。元嘉十八年（公元441年）五月生病，她說：『我厭惡這個痛苦的身體，已經很久了。』於是帶病懺悔，不離口和心。性情恬淡明朗，精神怡然自得。到十九年（公元442年）元旦，停止了所有飲食，一心想著兜率天，心念相續，沒有間斷。
【English Translation】 English version: Her appearance became even more joyful, and then she passed away peacefully at the age of seventy, and was buried to the right of An Gong's tomb.
Bhikkhuni Xuanzao
Xuanzao, originally surnamed Lu, was from Wujun, the daughter of An Xun. When Xuanzao was over ten years old, she suffered from a serious illness. All kinds of good medicine were used, but the illness worsened day by day. At that time, Shi Faji of the Tai Xuan Tai Temple said to An Xun: 'I am afraid that this disease is caused by karma and cannot be eliminated by medicine. This poor monk has consulted the scriptures and it says that if one is in danger and suffering, and can take refuge in the Three Jewels (Buddha, Dharma, Sangha), repent and pray, they will all be saved. If you can, together with your daughter, abandon evil customs, wash away worldly dirt, and be single-minded, you will surely recover.' An Xun followed his advice and set up a statue of Guanyin in his home, cleansed his mind, and worshiped sincerely, propping up his sick body to kowtow, and reciting single-mindedly, for seven days. One night, he suddenly saw a golden statue, about a foot high, stroking her body three times, from head to toe, and immediately felt that the heavy disease was suddenly cured. Since she had personally experienced the miraculous effect, she asked to leave home, diligently and diligently, reciting the Lotus Sutra, eating vegetarian food for a long time, for thirty-seven years. She often focused her mind and wished to be reborn in Tushita Heaven (Maitreya Buddha's Pure Land). In the sixteenth year of Yuanjia of the Song Dynasty (439 AD), she recited the name of Maitreya Buddha and passed away peacefully.
Bhikkhuni Guangjing
Guangjing, originally surnamed Hu, named Daobi, was from Dongqian, Wuxing. She left home at a young age and lived with her master in Guangling Zhong Temple. Guangjing was strict in her behavior from a young age, and studied meditation when she grew up, not eating delicious food. When she was about to receive the great precepts, she cut off grains and only ate pine. After receiving the full precepts, after fifteen years, although her mind was clear, her physical strength was weak. She prayed sincerely and felt tired every time, often lasting for a month. The monk Facheng said to her: 'Diet is not something advocated by the Buddha.' After hearing this, Guangjing began to eat japonica rice again, and became more courageous and diligent, studying tirelessly. There were often more than a hundred people who followed her to study contemplation. In May of the eighteenth year of Yuanjia (441 AD), she fell ill and said: 'I have been disgusted with this painful body for a long time.' So she repented while ill, never leaving her mouth and heart. Her temperament was calm and bright, and her spirit was happy. On New Year's Day of the nineteenth year (442 AD), she stopped all food and drink, thinking of Tushita Heaven with all her heart, and her thoughts continued without interruption.
。至四月八日夜。殊香異相。滿虛空中。其夜示寂。
慧瓊尼
瓊。本始鐘。廣州人也。履道高潔。不味魚肉。年垂八十。志業彌勒。常衣芻麻。不服綿纊。綱紀寺舍。兼行講說。元嘉十八年。宋江夏王世子。母王氏。以地施瓊。瓊修立為寺。號曰南永安寺。至二十二年。蘭陵蕭承之。為起外國塔。瓊于元嘉十五年。創造菩提寺。堂殿坊宇。皆悉嚴麗。以元嘉二十四年。隨孟顗之會稽。敕弟子云。吾死後不須埋藏。可借人剝裂身體。以食眾生。至於終盡。不忍屠割。乃告句容縣令輿著山中。使鳥獸自就啖之。經十餘日。儼然如故。顏色不異。令使村人以米散尸邊。鳥食遠處。近尸之粒皆在。弟子慧朗。在都聞之。奔馳奉迎。還葬高座寺前岡。墳上起塔云(瓊一生苦節。志樂彌勒。故得終盡異人。乃上生之明證也)。
凈秀尼
秀。本姓梁。安定人。祖疇征虜司馬。父粲之。龍川縣都鄉侯。秀幼而聰睿。好行慈仁。七歲自然持齋。家中請僧轉涅槃經。聞斷魚肉。即便蔬食。從外國沙門普練。咨受五戒。精勤奉持。禮拜讀誦。晝夜不休。年十二。便求出家。父母禁之。及手能書。常自寫經。至二十九。方得聽許。為青園寺首尼弟子。事師竭誠。猶懼弗及。三業勤修。夙夜匪懈。僧使眾役。每居其
【現代漢語翻譯】 現代漢語譯本：到了四月八日夜晚，出現了奇異的香氣和景象，充滿了整個天空。當晚，她圓寂了。
慧瓊尼（尼姑的稱號）
慧瓊，俗姓鐘，是廣州人。她品行高尚純潔，不吃魚肉。年近八十歲，仍然立志往生彌勒凈土。常穿粗麻衣，不穿絲綿衣物。管理寺院事務，兼做講經說法。元嘉十八年（441年），宋朝江夏王世子的母親王氏，將土地捐給慧瓊。慧瓊修建為寺廟，命名為南永安寺。到元嘉二十二年（445年），蘭陵人蕭承之為她建造外國風格的塔。慧瓊在元嘉十五年（438年）建立菩提寺，殿堂和僧房等建築，都非常莊嚴華麗。在元嘉二十四年（447年），她跟隨孟顗前往會稽，告誡弟子說：『我死後不需要埋葬，可以把我的身體剝開，用來餵養眾生。』但到了臨終時，又不忍心被屠割，於是告訴句容縣令，讓人把她的遺體放在山中，讓鳥獸自己來吃。經過十多天，遺體仍然完好如初，顏色沒有改變。縣令讓村裡人在屍體旁邊撒米，鳥吃了遠處的米，靠近屍體的米卻都在。弟子慧朗在都城聽到訊息，趕來迎接，將她安葬在高座寺前的山岡上，墳墓上建造了塔。（慧瓊一生生活簡樸，立志往生彌勒凈土，所以死後有這種異於常人的現象，是她往生彌勒凈土的明顯證據。）
凈秀尼（尼姑的稱號）
凈秀，俗姓梁，是安定人。她的祖父梁疇是征虜司馬，父親梁粲之是龍川縣都鄉侯。凈秀從小就聰明有智慧，喜歡行慈悲仁義之事。七歲時自然開始持齋。家中請僧人誦讀《涅槃經》，聽到要斷絕魚肉，就立刻開始吃素。她跟隨外國沙門普練，受持五戒，精進勤奮地奉行，禮拜讀誦，日夜不停。十二歲時，就請求出家，父母禁止她。等到她能寫字時，常常自己抄寫經書。到二十九歲，才得到父母的允許。成為青園寺首尼的弟子，侍奉師父竭盡誠意，還怕做得不夠。身口意三業都勤奮修習，早晚都不懈怠。寺院裡僧人使喚大眾做的事情，她總是搶先去做。
【English Translation】 English version: On the night of the fourth month, eighth day, extraordinary fragrances and auspicious signs filled the sky. That night, she entered Parinirvana (passed away).
Bhikkhuni (Nun) Huiqiong
Huiqiong, originally surnamed Zhong, was a native of Guangzhou. She possessed noble and pure conduct, abstaining from fish and meat. Approaching eighty years of age, she remained steadfast in her aspiration to be reborn in Maitreya's Pure Land (Maitreya's Pure Land refers to the pure land where Maitreya Bodhisattva resides). She consistently wore coarse hemp clothing, eschewing silk and cotton. She managed temple affairs and also engaged in lecturing and preaching. In the eighteenth year of Yuanjia (441 AD), Lady Wang, the mother of the Prince of Jiangxia of the Song Dynasty, donated land to Huiqiong. Huiqiong constructed a temple, naming it South Yong'an Temple. By the twenty-second year of Yuanjia (445 AD), Xiao Chengzhi of Lanling had a foreign-style pagoda built for her. In the fifteenth year of Yuanjia (438 AD), Huiqiong established Bodhi Temple, with halls and monastic quarters all adorned magnificently. In the twenty-fourth year of Yuanjia (447 AD), she followed Meng Yi to Kuaiji, instructing her disciples: 'After my death, there is no need for burial; my body may be dissected and used to feed sentient beings.' However, nearing her end, she could not bear the thought of being butchered, so she told the magistrate of Jurong County to have her body placed in the mountains, allowing birds and beasts to consume it. After more than ten days, the body remained intact, its color unchanged. The magistrate instructed villagers to scatter rice around the corpse; the birds ate the rice from afar, but the grains near the corpse remained untouched. Her disciple Huilang, upon hearing this news in the capital, rushed to greet her and had her buried on the hill in front of Gaozuo Temple, with a pagoda erected on her grave. (Huiqiong lived a life of austerity, aspiring to be reborn in Maitreya's Pure Land, thus her extraordinary passing is clear evidence of her rebirth there.)
Bhikkhuni (Nun) Jingxiu
Jingxiu, originally surnamed Liang, was a native of Anding. Her grandfather, Liang Chou, was the Sima (military officer) of the Conquering-Barbarians Army, and her father, Liang Canzhi, was the Marquis of Duxiang of Longchuan County. Jingxiu was intelligent from a young age, fond of practicing compassion and benevolence. At the age of seven, she naturally began to observe a vegetarian diet. When her family invited monks to recite the Nirvana Sutra, upon hearing about abstaining from fish and meat, she immediately adopted a vegetarian diet. She received the Five Precepts from the foreign Shramana (monk) Pulian, diligently upholding them, prostrating, reciting, and chanting day and night without ceasing. At the age of twelve, she requested to leave home, but her parents forbade her. When she was able to write, she often transcribed scriptures herself. At the age of twenty-nine, she finally obtained her parents' permission. She became a disciple of the head nun of Qingyuan Temple, serving her teacher with utmost sincerity, still fearing she was not doing enough. She diligently cultivated the three karmas (body, speech, and mind), never slacking day or night. She always took the initiative in the tasks assigned to the monastic community.
首。䟦涉勤劬。觸事關涉。進止俯仰。必遵律范。善神敬護。常在左右。時有馬先生。世呼為神人也。見秀。記言。此尼當生兜率。嘗三人同於佛殿內座。忽聞空中聲。狀如牛吼。二人驚怖。惟秀惔然。還房取燭登階。復聞空中語曰。諸尼避路。秀禪師歸。后時與諸尼同坐。一尼暫起還房。見一人抵掌止之曰。莫擾秀尼。欲請暉法師講十誦律。但有錢一千。憂事不辦。夜夢見雁鵲鵒雀子。各乘車。大小稱形。同聲唱言。我當助秀尼講。及至經營有七十檀越。爭設妙供。宋元嘉七年。外國沙門求那䟦摩至都。律范清高。秀更從受戒。麻衣藿食。同住十餘人。皆以禪定為業。秀手寫眾經。別立經臺。在於寺內。娑伽羅龍王兄弟二人。現跡彌日。示其擁護。知識往來無不見者。每奉諸聖僧果食。必有異跡。又嘗七日供養。禮懺胡跪。攝心注想。即見二梵僧。舉手共語。一稱彌佉。一稱毗呿羅。所著袈裟。色如熟桑葚。秀即以泥染衣色令如所見。他日又請阿耨達池。五百羅漢。復請罽賓國。五百羅漢。及京邑大德。見一梵僧。合衆疑之。即借問。云。從罽賓來。始行十餘步。奄忽不見。又曾浴聖僧內外寂靜。唯有㰕杓之聲。其諸瑞異。皆類此也。齊文惠帝。竟陵文宣王。厚相禮待。供施無廢。年耆力弱。復不能行。聽乘輿至內
殿。五年六月十七日。苦心悶亂。不復飲食。彭城寺惠全法師。六月十九日。夢見一柱殿。嚴麗非常。謂兜率天宮。見凈秀在其中。全即囑之。得生妙處。勿忘將接。秀曰。法師是丈夫。弘通經教。自應居勝地。全聞秀病往看之。述夢中事。至七月十三日少間。自夢見幡蓋樂器。在佛殿西北。二十日請相識僧會別。二十七日告諸弟子曰。我升兜率天宮。言畢而寂。年八十九(經云。若有比丘。及一切大眾。不厭生死。樂生天者。愛敬無上菩提心者。欲為彌勒作弟子者。當作是觀。作是觀者。應持五戒。八齋。具足戒。身心精進。不求斷結。修十善法。一一思惟兜率陀天上。上妙快樂。作是觀者。名為正觀。若他觀者。名為邪觀。不求斷結者。是大乘菩薩。留惑度生。非同二乘取證灰身。斷智涅槃。自出生死者。比也秀攝心注想。依經作觀。故聖境現也)。
彥琮法師
琮。俗緣李氏。趙郡伯人也。世號衣冠。門稱甲族。少而聰敏。才藻清新。識洞幽微。情符水鏡。遇物斯覽。事罕再詳。初投信都。僧邊法師。因試令誦須大拏經。減七千言。一日便了。更誦大方等經。數日亦度。至年十歲。方許出家。改名道江。以慧聲洋溢。如江河之望也。齊武平初。年十有四。晉陽延入宣德殿。講仁王經。帝親臨御筵。
文武咸侍。皇太后。及以六宮。同升法會。敕侍中高元海。扶琮升座。接侍上下。而神氣堅朗。希世驚嗟。析理開神。咸遵景仰。及受具戒。專習律檢。進討行科。時煬帝延入高第。令住內堂。講金光明。勝鬘。般若等經。然而東夏所貴。文頌為先。中天師表。梵音為本。琮乃專尋葉典。日誦萬言。故大品。法華。維摩。楞伽。攝論。十地等。皆親傳梵音。受持讀誦。每日闇閱。要周乃止。大業二年下敕。于洛陽上林園。立翻經館以處之。凡前後譯經。合二十三部。一百許卷。制序述事。備于經首。大漸之晨。即大業六年。七月二十四日。雖形羸而神爽。問弟子曰。齋時至未。對曰。未也。還瞑目而臥如此再三。乃回身引頸。向門視日。齋時已至。吾其終矣。索水盥手焚香。迎彌勒畫像。合掌諦觀。開目閉目。乃經三四。如入禪定。奄爾而終。持纊屬之。方知已絕。春秋五十有四。戒臘未聞(葉典者。天竺以貝多羅葉書寫經卷。故曰葉典)。
慧頵法師
頵姓李氏。江夏人。于遠行龍泉二寺。造金銅彌勒像各一軀。坐高一丈五尺。用結來生之緣也。有吳縣令陳士綽者。排繁徙義。傾仰法音。請講法華。涅槃。文軸才竟。疲役增勞。即以麈尾付囑學士智奘曰。強學待問。無憚慧風。師逸功倍。不慚屢照。誓
言既止。怡然冥目。以貞觀四年十月。終於通玄。春秋六十有七。學士弟子等。千餘人。哀泗傷心。共樹高碑焉(臨終怡然自若。乃上生之明證誠結來生之緣。願力所致若是乎)。
玄奘法師
奘。本名袆。俗姓陳氏。漢太丘仲弓之後。祖康北齊國子博士。父惠早通經術。長八尺。明眉目。拜江陵令。解纓而退。師之兄。即長捷法師也。日授精理。旁謙巧論。年十一。誦維摩法華。卓然梗正。不偶時流。口誦目緣。略無閑缺。時東都盛弘法席。涅槃攝論。阿毗曇等論。一聞不忘。見稱昔人。隨言鏡理。莫不鑿窮巖穴。時皆訝其憶念之力。終古罕類也。年二十有一。私自惟曰。學貴經遠。義重疏通。鉆仰一方。未成探賾。若不輕生殉命。誓往天竺。何能具覿成言。時年二十九也。以貞觀三年三月。西尋聖蹟。徑往姑臧。漸至燉煌。路由天塞。裹糧弔影。前望悠然。但見平沙。絕無人徑。回遑委命。任業而前。備經危難。達伊吾高昌。高昌王給以貨資。傳送突厥展轉將送。雪山諸蕃梵國。具睹五天竺境。經歷一百五十餘國。以貞觀十九年正月二十四日。屆于京郊之西。道俗相趨。屯赴闐𨶮。數十萬眾。如值下生。召入內殿。面奉天顏。談敘真俗。無爽帝旨。從卯至酉。不覺時延。即陳翻譯。帝曰。自法師行后
【現代漢語翻譯】 現代漢語譯本： 話說到這裡就結束了。他怡然自得地閉上眼睛，在貞觀四年（630年）十月，于通玄寺圓寂，享年六十七歲。學士弟子等一千餘人，悲痛傷心，共同為他樹立高大的墓碑（臨終時怡然自若，這是上生的明顯證據，確實結下來生的因緣，願力所致就是這樣啊）。
玄奘（Xuanzang）法師
玄奘，本名袆（Hui），俗姓陳氏，是漢朝太丘長陳仲弓（Chen Zhonggong）的後代。祖父陳康（Chen Kang）是北齊的國子博士。父親陳惠（Chen Hui）很早就精通經書，身高八尺，眉目清朗，被任命為江陵縣令，但辭官歸隱。玄奘法師的哥哥，就是長捷（Changjie）法師。他每天講授精深的道理，同時謙虛地探討各種論點。玄奘十一歲時，就能背誦《維摩經》（Vimalakirti Sutra）和《法華經》（Lotus Sutra），卓爾不群，不隨波逐流。口誦心記，幾乎沒有空閑。當時東都盛行弘揚佛法，講授《涅槃經》（Nirvana Sutra）、《攝大乘論》（Mahayana-samgraha）和《阿毗達磨論》（Abhidharma），他一聽就能記住，被人們稱讚為像古代的人一樣。他能根據言語來洞察事物的真理，沒有不能深入探究的。當時人們都驚歎他的記憶力，認為自古以來很少有人能與他相比。二十一歲時，他私下思考說：『學問貴在精深，義理重在疏通。只鉆研一個方面，不能算是探究到了深奧之處。如果不捨棄生命，立誓前往天竺（India），怎麼能全面地看到佛陀的教誨呢？』當時他二十九歲。在貞觀三年（629年）三月，他向西尋求聖蹟，直接前往姑臧（Guzang），逐漸到達敦煌（Dunhuang），經過天山要塞。他帶著乾糧，孤身前行，向前望去，一片茫茫，只見平坦的沙地，沒有人走的路。他徘徊不定，委身於命運，任憑業力指引，歷經各種危難，到達伊吾（Yiwu）和高昌（Gaochang）。高昌王（King of Gaochang）贈送給他財物，並派人護送他到突厥（Turk），突厥又輾轉將他送到雪山（Snow Mountain）的各個藩國和梵國（Brahmin countries）。他親眼看到了五天竺（Five Indias）的景象，經歷了一百五十多個國家。在貞觀十九年（645年）正月二十四日，他到達京城郊外的西部，僧人和俗人爭相前往迎接，人山人海，如同迎接佛陀降生。他被召入皇宮內殿，面見皇帝，談論佛法和世俗之事，沒有不符合皇帝心意的。從卯時到酉時，不知時間流逝。他立即陳述翻譯佛經的計劃。皇帝說：『自從法師離開后』
【English Translation】 English version: The speech ended there. He serenely closed his eyes and passed away at Tongxuan Temple in the tenth month of the fourth year of the Zhenguan reign (630 AD), at the age of sixty-seven. His scholarly disciples, numbering over a thousand, were deeply saddened and erected a tall stele in his memory (His serene demeanor at the time of death was clear evidence of his rebirth in a higher realm, truly establishing the karmic connection for future lives, such was the result of his vows).
Master Xuanzang
Xuanzang, originally named Hui, belonged to the Chen family by common surname, descendants of Chen Zhonggong (Chen Zhonggong) of Taiqiu in the Han Dynasty. His grandfather, Chen Kang (Chen Kang), was a professor at the Imperial Academy of the Northern Qi Dynasty. His father, Chen Hui (Chen Hui), was proficient in the classics from an early age, stood eight feet tall, and had bright eyes. He was appointed magistrate of Jiangling but resigned and retired. Xuanzang's elder brother was Master Changjie (Changjie). He lectured on profound principles daily, while also humbly discussing various arguments. At the age of eleven, Xuanzang could recite the Vimalakirti Sutra (Vimalakirti Sutra) and the Lotus Sutra (Lotus Sutra), standing out as upright and not conforming to the trends of the time. He recited and memorized, with hardly any idle moments. At that time, the capital of the Eastern Dynasty was flourishing with the propagation of Dharma, lecturing on the Nirvana Sutra (Nirvana Sutra), the Mahayana-samgraha (Mahayana-samgraha), and the Abhidharma (Abhidharma) treatises. He could remember everything after hearing it once, and people praised him as being like the ancients. He could discern the truth of things based on words, and there was nothing he could not deeply explore. At that time, people were amazed by his memory, believing that few people throughout history could compare to him. At the age of twenty-one, he thought to himself: 'Learning values depth, and righteousness values thorough understanding. Only studying one aspect cannot be considered exploring the profound. If I do not give up my life and vow to go to India (India), how can I fully see the Buddha's teachings?' At that time, he was twenty-nine years old. In the third month of the third year of the Zhenguan reign (629 AD), he went west in search of sacred sites, directly to Guzang (Guzang), gradually reaching Dunhuang (Dunhuang), passing through the Tian Shan (Heavenly Mountain) fortress. He carried dry rations, traveling alone, looking ahead into the distance, only seeing flat sand, with no paths for people to walk. He hesitated, entrusting himself to fate, allowing karma to guide him, experiencing various dangers, reaching Yiwu (Yiwu) and Gaochang (Gaochang). The King of Gaochang (King of Gaochang) gave him goods and sent people to escort him to the Turks (Turk), who in turn sent him to various vassal states and Brahmin countries (Brahmin countries) in the Snow Mountains (Snow Mountain). He personally saw the sights of the Five Indias (Five Indias), experiencing more than one hundred and fifty countries. On the twenty-fourth day of the first month of the nineteenth year of the Zhenguan reign (645 AD), he arrived in the western suburbs of the capital, and monks and laypeople rushed to welcome him, with crowds of hundreds of thousands, as if welcoming the Buddha's descent. He was summoned into the inner palace, met the emperor, and discussed Buddhist teachings and worldly affairs, without anything disagreeing with the emperor's wishes. From sunrise to sunset, he did not notice the passage of time. He immediately presented his plan to translate Buddhist scriptures. The emperor said: 'Since the Master left'
。造弘福寺。其處雖小。禪院虛靜。可為翻譯。所須人物吏力。並與玄齡商量。務令優給。又敕云。所須官人助翻者。已處分訖。其碑朕自作。及碑成。請神翰自書。蒙特許。剋日送寺。京寺咸造幢蓋。又敕王公已下。太常九卿。及兩縣妓樂。車從千餘乘。駐弘福寺。上居安福門。俯臨將送。京邑士女。列于道側。自北之南。二十餘里。充仞衢街。光俗興法。無與儔焉。奘生常以來。愿見彌勒。及游西域。又聞無著兄弟。皆生彼天。又頻祈請。咸有愿證。懷此專至。益增翹勵。后至玉華。但有隙次無不發願。生睹史多天。見彌勒佛。自翻大般若經六百卷了。惟自䇿勤。行道禮懺。麟德元年。告翻經僧。及門人曰。有為之法。必歸磨滅。泡幻形質。何得久停。行年六十五矣。必卒玉華。于經論有疑者。今可速問。聞者驚曰。年未耆耄。何出此言。報曰。此事自知。遂往辭佛。先造俱胝十億像。所禮懺辭別。告寺僧曰。奘必當死。經云。此身可惡。猶如死狗。奘既死已。近宮寺山。靜處藏之。因既臥疾。開目閉目。見大蓮花。鮮白而至。又見偉相。知生佛前。命僧讀所翻經論名目已。總有七十三部。一千三百三十卷。自懷忻悅。總召門人。有緣並集。無常將及。急來相見。對寺僧門人辭訣。並遺表訖。便默唸彌勒。令傍人
【現代漢語翻譯】 建造了弘福寺。那地方雖然小，但禪院清靜，可以用來翻譯佛經。所需的人員和物力，都與房玄齡（唐朝宰相）商量，務必給予優厚的供給。又下敕令說：『需要官員協助翻譯的人員，已經安排妥當。碑文朕親自撰寫。』等到碑文寫成，玄奘法師請求用皇上的御筆書寫，蒙皇上特許。選定日期送到寺廟。京城的寺廟都製作了幢幡寶蓋。皇上又敕令王公以下，太常寺和九卿，以及長安和萬年兩縣的歌舞樂隊，車馬隨從一千多乘，駐紮在弘福寺。皇上在安福門上，俯視著送行的隊伍。京城的士人和婦女，排列在道路兩旁，從北到南，綿延二十多里，充滿了街道。這種弘揚佛法、光大風俗的盛況，是前所未有的。玄奘（約602年-664年，唐代著名僧人，法相宗創始人，被尊稱為『三藏法師』）平生以來，就希望見到彌勒菩薩（未來佛），並且在遊歷西域時，又聽說無著（約300-390，瑜伽行唯識學派創始人之一）和世親（約310-390，無著之弟，瑜伽行唯識學派重要人物）兄弟，都往生到兜率天（欲界第四天）。因此他經常祈請，都希望能夠得到驗證。懷著這種專一至誠的心願，更加努力精進。後來到了玉華寺（位於今陜西銅川），只要有空閑，無不發願，希望能夠往生兜率天，見到彌勒佛。自從翻譯完《大般若經》六百卷后，他更加自我鞭策，勤奮修行，禮拜懺悔。麟德元年（664年），他告訴翻譯佛經的僧人和弟子們說：『有為之法，終歸於磨滅。如泡沫般虛幻的形體，怎麼能夠長久停留呢？我今年六十五歲了，必定會死在玉華寺。對於經論有疑問的，現在可以趕快提問。』聽到的人驚恐地說：『您年紀還不大，怎麼說出這樣的話？』玄奘回答說：『這件事我自己知道。』於是前往辭別佛像，事先製造了俱胝（古代印度計數單位，一俱胝等於一千萬）十億尊佛像，禮拜懺悔告別。告訴寺廟的僧人說：『玄奘必定會死。經書上說，這個身體是可憎的，就像死狗一樣。玄奘死後，在靠近宮寺的山上，找個安靜的地方埋葬。』因為臥病在床，睜眼閉眼，都看見大蓮花，鮮艷潔白地來到面前。又看見偉岸的佛像，知道自己將往生到佛前。命令僧人讀誦所翻譯的經論名目，總共有七十三部，一千三百三十卷。玄奘內心感到欣悅。總共召集門人，有緣分的都聚集在一起。無常（佛教術語，指世間萬物生滅變化，沒有永恒不變的狀態）即將到來，趕快來相見。對著寺廟的僧人和門人辭別，並留下遺表完畢，便默默唸誦彌勒菩薩的名號，讓旁邊的人
【English Translation】 Hongfu Temple was built. Although the place was small, the Chan (Zen) monastery was quiet and suitable for translating Buddhist scriptures. The necessary personnel and resources were to be discussed with Fang Xuanling (a chancellor of the Tang Dynasty), ensuring generous provision. An imperial edict was also issued, stating: 'The officials needed to assist in the translation have been arranged. I will personally compose the inscription for the stele.' When the stele was completed, Master Xuanzang (c. 602-664, a famous monk of the Tang Dynasty, founder of the Faxiang school, revered as the 'Tripitaka Master') requested that the Emperor's calligraphy be used, which was granted. A date was set for its delivery to the temple. The temples in the capital all made banners and canopies. The Emperor also ordered that princes and dukes, the Court of Imperial Sacrifices and the Nine Ministers, as well as the musicians from Chang'an and Wannian counties, with over a thousand carriages and attendants, be stationed at Hongfu Temple. The Emperor, residing at Anfu Gate, looked down upon the procession. The scholars and women of the capital lined the roadsides, extending over twenty li (Chinese mile, approximately 500 meters) from north to south, filling the streets. Such a grand occasion of promoting Buddhism and glorifying customs was unprecedented. Since Xuanzang's birth, he had wished to see Maitreya (the future Buddha), and during his travels in the Western Regions, he heard that the brothers Asanga (c. 300-390, one of the founders of the Yogacara school) and Vasubandhu (c. 310-390, Asanga's brother, an important figure in the Yogacara school) were both reborn in Tushita Heaven (the fourth heaven of the desire realm). Therefore, he frequently prayed, hoping to receive confirmation. Cherishing this dedicated and sincere wish, he became even more diligent and assiduous. Later, when he arrived at Yuhua Temple (located in present-day Tongchuan, Shaanxi), whenever he had free time, he would make vows, hoping to be reborn in Tushita Heaven and see Maitreya Buddha. Since completing the translation of the six hundred fascicles of the Mahaprajnaparamita Sutra, he had been even more self-disciplined, diligently practicing, and performing repentance rituals. In the first year of Linde (664 AD), he told the monks and disciples who were translating the scriptures: 'Conditioned dharmas (phenomena) are bound to decay and perish. How can a bubble-like, illusory form last long? I am sixty-five years old this year and will surely die at Yuhua Temple. If there are any doubts about the scriptures, you may ask them now.' Those who heard this were shocked and said: 'You are not yet old, why do you say such things?' Xuanzang replied: 'I know this matter myself.' Thereupon, he went to bid farewell to the Buddha images, having previously made ten kotis (an ancient Indian unit of counting, one koti equals ten million) of billions of Buddha images, performing repentance rituals to bid farewell. He told the monks of the temple: 'Xuanzang will surely die. The scriptures say that this body is detestable, like a dead dog. After Xuanzang dies, bury him in a quiet place on the mountain near the palace temple.' Because he was bedridden, with his eyes open and closed, he saw a large lotus flower, fresh and white, coming before him. He also saw a majestic Buddha image, knowing that he would be reborn before the Buddha. He ordered the monks to recite the titles of the scriptures he had translated, totaling seventy-three works, one thousand three hundred and thirty fascicles. Xuanzang felt joy in his heart. He summoned all his disciples, those who were destined gathered together. Impermanence (a Buddhist term referring to the changing nature of all things, with no permanent state) was approaching, and they hurried to see him. He bid farewell to the monks and disciples of the temple, and after leaving his memorial, he silently recited the name of Maitreya Buddha, asking those beside him to
稱曰。南謨彌勒如來。應正等覺。愿與含識。速奉慈顏。南無彌勒如來。所居內眾。愿捨命已。必生其中。至二月四日。右脅累足。右手支頭。左手䏶上。鏗然不動。有問何相。報曰。勿問。妨吾正念。至五日中夜。氣絕神逝。迄兩月顏色如常。又有冥應。略故不述。下敕葬日。聽京城僧尼。幢蓋往送。於是素蓋素幢。浮空云合。哀笳哀梵。氣遏人神。四俗以之悲傷。七眾惜其沉寂。帝親臨城望送。敕同如來金棺銀槨。殯葬于白花原。四十里中。后敕改葬樊川。乃又出之。眾咸嘆異。經久埋瘞。色相如初。自非願力所持。焉能致此(詳載本傳)。
道宣律師
宣。姓錢氏。丹徒人也。母夢月貫其懷而娠。復夢梵僧語曰。汝所妊者。即梁朝僧祐律師。祐則南齊剡溪隱岳寺僧護也。宜從出家。崇樹釋教云。凡十二月在胎。四月八日降𧩙。九歲能賦。十五厭俗。誦習諸經。依智頵律師受業。十六落髮。專精克念。感舍利現於寶函。從智首律師受具。習律才聽一遍。方議修禪。頵師呵曰。夫適遐自邇。因微知章。修舍有時。功愿須滿。未宜即去律也。抑令聽二十遍已。乃坐山林。行定慧。晦跡於終南。行般舟定。時有群龍禮謁。若男若女。化為人形。嘗送異華一奩。形似棗華。大如榆莢。香氣馝馟。數載宛然。又
【現代漢語翻譯】 現代漢語譯本：稱念：『南謨彌勒如來（Maitreya Tathagata，未來佛），應正等覺（應供、正遍知），愿與一切有情眾生，迅速瞻仰您的慈悲容顏。』稱念：『南無彌勒如來（Maitreya Tathagata）所居住的兜率內院的聖眾，愿我捨棄此身之後，必定往生其中。』到了二月初四（梁朝時期），他向右側臥，雙腿交疊，右手支頭，左手放在大腿上，姿勢堅定不動。有人問他這是什麼徵兆，他回答說：『不要問，妨礙我專心正念。』到了初五的半夜，氣息斷絕，神識離去。過了兩個月，他的顏色還像往常一樣。還有一些冥冥中的感應，這裡就省略不說了。皇帝下令安葬的日子，允許京城的僧尼，用幢幡寶蓋前往送葬。於是白色的傘蓋和幢幡，在空中聚集如雲，哀傷的笳聲和梵唄，使人神都感到悲傷。四眾弟子因此而悲痛，七眾僧侶惋惜他的寂滅。皇帝親自到城邊遙望送葬，下令按照如來金棺銀槨的規格，將他安葬在白花原。四十里的路程中，後來皇帝又下令改葬在樊川，於是又將他遷出。眾人都感嘆驚異，經過長久埋葬，他的色相還像當初一樣。如果不是願力的支援，怎麼能達到這種程度呢（詳細記載在本傳中）。
道宣律師（Daoxuan Lawyer）
道宣（Daoxuan）律師，姓錢，是丹徒人。他的母親夢見月亮進入她的懷中而懷孕。又夢見一個梵僧對她說：『你所懷的孩子，就是梁朝的僧祐（Sengyou）律師。僧祐（Sengyou）就是南齊剡溪隱岳寺的僧護（僧護）律師。應該讓他出家，弘揚佛法。』他在母胎中待了十二個月，四月八日出生。九歲能作賦，十五歲厭倦世俗，誦讀學習各種經典，依止智頵（Zhiyun）律師受業。十六歲剃度出家，專心精進，感應到舍利出現在寶函中。跟隨智首（Zhishou）律師受具足戒，學習戒律只聽了一遍，就打算修習禪定。智頵（Zhiyun）律師呵斥他說：『從遠到近，從小到大，通過細微之處瞭解顯著的道理。修習和捨棄都有時節，功德和願力必須圓滿。不應該立刻捨棄戒律。』於是讓他聽了二十遍戒律，才讓他到山林中，修習禪定和智慧。他在終南山隱居，修習般舟三昧。當時有群龍前來禮拜，有男有女，化為人形。曾經送來一匣奇異的花朵，形狀像棗花，大小像榆莢，香氣濃郁，過了幾年還像原來一樣。又
【English Translation】 English version: They recited: 『Namo Maitreya Tathagata (Maitreya Tathagata, the future Buddha), the worthy, the rightly enlightened one (worthy of offerings, perfectly enlightened), may you grant all sentient beings to quickly behold your compassionate face.』 They recited: 『Namo Maitreya Tathagata (Maitreya Tathagata), may I, after abandoning this life, be reborn in the inner court of Tushita where you reside.』 On the fourth day of the second month (during the Liang Dynasty), he lay on his right side, with his legs crossed, his right hand supporting his head, and his left hand on his thigh, remaining steadfast and motionless. Someone asked what this signified, and he replied: 『Do not ask, it hinders my concentration.』 By midnight on the fifth day, his breath ceased, and his spirit departed. After two months, his complexion remained as usual. There were also some unseen responses, which will not be elaborated here. The emperor ordered that on the day of the funeral, monks and nuns from the capital city were permitted to attend the procession with banners and canopies. Thus, white canopies and banners gathered in the sky like clouds, and mournful horns and chants caused sorrow to both humans and spirits. The fourfold assembly (monks, nuns, laymen, and laywomen) grieved, and the sevenfold assembly (the monastic community) lamented his passing. The emperor personally watched the procession from the city walls and ordered that he be buried in Baihua Plain with a golden coffin and silver outer coffin, in accordance with the standards for a Tathagata. After forty miles, the emperor later ordered a reburial in Fanchuan, so he was exhumed again. Everyone marveled at the strangeness, for after a long burial, his appearance remained as it was at the beginning. If not for the power of his vows, how could this have been achieved? (Detailed in the biography).
Lawyer Daoxuan (Daoxuan Lawyer)
Lawyer Daoxuan (Daoxuan), whose surname was Qian, was a native of Dantu. His mother dreamed that the moon entered her womb, and she became pregnant. She also dreamed that a Brahman monk said to her: 『The child you are carrying is Lawyer Sengyou (Sengyou) of the Liang Dynasty. Sengyou (Sengyou) is the monk Hu (Seng Hu) of Yinyue Temple in Yanxi, Southern Qi. He should leave home and promote Buddhism.』 He stayed in the womb for twelve months and was born on the eighth day of the fourth month. At the age of nine, he could compose poems, and at fifteen, he became weary of the world, reciting and studying various scriptures, relying on Lawyer Zhiyun (Zhiyun) for his studies. At sixteen, he shaved his head and left home, focusing on diligent practice, and he sensed that sarira (relics) appeared in the treasure box. He received the full precepts from Lawyer Zhishou (Zhishou), and after listening to the Vinaya (code of monastic discipline) only once, he planned to practice meditation. Lawyer Zhiyun (Zhiyun) scolded him, saying: 『From the distant to the near, from the small to the large, understand significant principles through subtle details. There is a time for practice and abandonment, and merit and vows must be fulfilled. You should not abandon the Vinaya immediately.』 So he made him listen to the Vinaya twenty times before allowing him to go to the mountains and forests to practice meditation and wisdom. He lived in seclusion in Zhongnan Mountain, practicing the Pratyutpanna Samadhi (meditation on the Buddhas of the present). At that time, a group of dragons came to pay homage, both male and female, transforming into human form. They once sent a box of strange flowers, shaped like jujube flowers, the size of elm pods, with a rich fragrance, which remained as it was for several years. Also
供奇果。味甘色潔非人間所遇也。上詔與奘師翻譯。撰疏鈔等。二百二十餘卷。三衣皆纻。一食唯菽。行則仗䇿。坐不倚床。蚤虱從游。居然自得。嘗筑一罈。俄有長眉僧談道。識者其實賓頭盧也。復有三果梵僧。禮壇贊曰。自佛滅后。像法住世。興發毗尼。唯師一人也。干封年初。冥感天人來談律相。言鈔文輕重。義中舛誤。皆譯者之過。非師之咎。請師改正。故今所行著述。多是重修本也。貞觀中。曾隱沁部雲室山。人睹天童給侍左右。于西明寺。夜行道。足跌前階。有物扶持。履空無害。熟顧視之。乃少年也。宣遽問。何人中夜在此。少年曰。某非常人。即北方毗沙門天王之子那吒也。護法之故。擁護和尚。時之久矣。宣曰。貧道修行。無事煩太子。太子威神自在。西域有可作佛事者。愿為致之。太子曰。某有佛牙。寶掌雖久。頭目猶舍。敢不奉獻。俄授于宣。宣保持供養焉。複次庭除。有一天來禮謁。謂曰。律師當生睹史天宮。持物一苞云。是棘林香。爾後十旬。安坐而化。則干封二年十月三日也。春秋七十二。僧臘五十二。累門人窆于壇谷石室。高宗下詔。令崇飾圖寫師之真相。蓋追仰道風也。師之持律聲振竺干。師之編修。美流天下。是故無畏三藏到東夏朝謁。帝問自遠而來。得無勞乎。欲於何方休息。
【現代漢語翻譯】 現代漢語譯本 供奉奇異的果實，味道甘甜，顏色純潔，不是人間可以遇到的。皇上下詔讓玄奘法師翻譯，撰寫疏鈔等，共二百二十餘卷。義凈法師的三衣都是用苧麻做的，一日只吃豆類食物，行走時拄著枴杖，坐著不靠床，任憑跳蚤和虱子在身上游走，怡然自得。曾經築起一座壇，不久就有一位長眉毛的僧人來談論佛法，識貨的人知道他是賓頭盧（Piṇḍola，十六羅漢之一）。又來了三位帶著果實的梵僧，禮拜佛壇讚歎道：『自從佛陀涅槃后，像法住世的時代，興盛和發揚毗奈耶（Vinaya，戒律）的，只有義凈法師一人啊。』 干封（Gānfēng，666-668）初年，義凈法師在冥冥之中感應到天人來與他談論戒律的相狀，說疏鈔的文字輕重不當，義理中存在錯誤，都是翻譯者的過失，不是義凈法師的罪過，請義凈法師改正。所以現在流傳的著作，大多是重新修訂的版本。貞觀（Zhēnguān，627-649）年間，義凈法師曾經隱居在沁部雲室山，人們看到有天童在左右侍奉。在西明寺，義凈法師夜晚行走時，腳被前面的臺階絆倒，有東西扶持著他，讓他踩在空中沒有受傷。仔細看那東西，原來是個少年。義凈法師急忙問：『什麼人半夜在這裡？』少年說：『我不是凡人，是北方毗沙門天王（Vaiśravaṇa，佛教護法神）的兒子那吒（Nata）。因為護法的緣故，擁護和尚已經很久了。』義凈法師說：『貧道修行，沒有什麼事需要麻煩太子。太子威神自在，西域有可以做佛事的人，希望您能為我引薦。』太子說：『我這裡有佛牙，寶掌（Baozhang，人名）雖然已經很久了，頭目也願意捨棄，怎敢不奉獻呢？』隨即把佛牙交給義凈法師，義凈法師保持著供養它。 又有一次，在庭院裡，有一天人來禮拜，說：『律師您應當往生到兜率天宮（Tuṣita Heaven）。』並拿著一包東西說：『這是棘林香。』此後十旬，義凈法師安然坐化，那是干封（Gānfēng，666-668）二年十月三日，享年七十二歲，僧臘五十二年。門人們將他安葬在壇谷石室。高宗（Gāozōng）下詔，命人修飾並描繪義凈法師的真像，這是爲了追念和仰慕他的道風。義凈法師持戒的聲名遠播印度，義凈法師的編修，美名流傳天下。因此，無畏三藏（Wúwèi Sanzàng）來到東夏朝拜，皇帝問他從遠方而來，是否勞累，想在哪裡休息？
【English Translation】 English version He offered extraordinary fruits, with a sweet taste and pure color, unlike anything found in the human world. The Emperor ordered Master Xuanzang to translate and compile commentaries, totaling over two hundred and twenty volumes. Master Yijing's three robes were all made of ramie, and he ate only beans for his meals. When walking, he used a staff; when sitting, he did not lean on a bed. Fleas and lice roamed freely on him, yet he remained content. He once built an altar, and soon a long-browed monk came to discuss the Dharma. Those who knew recognized him as Piṇḍola (one of the Sixteen Arhats). Three more monks from India came with fruits, prostrated before the altar, and praised, 'Since the Buddha's Parinirvana, in this era of the semblance of the Dharma, only Master Yijing has revived and promoted the Vinaya (discipline).' In the early years of Gānfēng (666-668), Master Yijing mystically sensed celestial beings coming to discuss the characteristics of the precepts with him, saying that the wording of the commentaries was inappropriately weighted, and there were errors in the meaning, all due to the faults of the translators, not Master Yijing's fault. They requested Master Yijing to correct them. Therefore, most of the works circulating today are revised versions. During the Zhēnguān (627-649) period, Master Yijing once lived in seclusion in the Cloud Chamber Mountain of Qin Province. People saw celestial children attending to him on the left and right. At Ximing Temple, when Master Yijing was walking at night, his foot tripped on the front step, and something supported him, so he stepped into the air without harm. Looking closely at the thing, it turned out to be a young boy. Master Yijing hurriedly asked, 'Who is here in the middle of the night?' The boy said, 'I am no ordinary person, but Nata, the son of the Northern Heavenly King Vaiśravaṇa (a Buddhist guardian deity). Because of protecting the Dharma, I have been protecting the monk for a long time.' Master Yijing said, 'This poor monk is cultivating and has no need to trouble the prince. The prince's majestic power is unfettered. If there are people in the Western Regions who can perform Buddhist deeds, I hope you can introduce them to me.' The prince said, 'I have a Buddha's tooth. Although Baozhang (a personal name) has been gone for a long time, he is still willing to give up his head and eyes. How dare I not offer it?' He then handed the Buddha's tooth to Master Yijing, who kept it and made offerings to it. On another occasion, in the courtyard, a celestial being came to pay respects, saying, 'Lawyer, you should be reborn in the Tuṣita Heaven.' He held a package of things and said, 'This is the fragrance of the Thorny Forest.' Ten weeks later, Master Yijing passed away peacefully while sitting, on the third day of the tenth month of the second year of Gānfēng (666-668). He was seventy-two years old, with fifty-two years as a monk. His disciples buried him in the Stone Chamber of Tangu. Emperor Gāozōng issued an edict ordering people to decorate and depict the true likeness of Master Yijing, in order to commemorate and admire his virtuous conduct. Master Yijing's reputation for upholding the precepts spread far and wide in India, and Master Yijing's compilations were renowned throughout the world. Therefore, Wúwèi Sanzàng came to the Eastern Xia to pay homage. The Emperor asked him, having come from afar, whether he was tired and where he would like to rest.
三藏奏曰。在天竺時。常聞西明寺宣律師。秉持第一。愿往依止焉。敕允之。至懿宗咸通十年十月。敕謚曰。澄照。塔曰凈光。先所居久在終南。故號南山律宗焉。
窺基法師
基。字洪道。姓尉遲氏。京兆長安人也。隋代州西鎮將。乃基祖焉。考諱宗。唐左金吾將軍。松州都督。江由縣開國公也。基母裴氏。夢掌月輪吞之。寤而有孕。及誕。與群兒弗類。數方誦習。神晤精爽。奘師始因陌上。見其眉秀目朗。舉措疏略。曰將家之種。不謬也哉。脫或因緣相扣。度為弟子。則吾法有寄矣。復念在印度時。計回程次。就尼犍子邊。佔得卦甚吉。彼云。師但東歸。哲資生矣。遂造將軍之門。化令出家。父曰。伊類粗悍。那勝教詔。奘曰。此之器度。非將軍不生。非某不識。父雖然諾。基亦強拒。激勉再三。拜以從命。至年十七。奉敕為奘弟子。學五天竺語。解紛開結。統綜條然。聞見者。無不嘆伏。年二十五。應詔譯經。講通大小乘教。造疏計可百本。后游五臺。至西河古佛寺宿。夢見山下。有無量人。唱極苦聲。有天童子。持紙二軸。及筆投之。及旦。過信度寺中。有光久而不滅。尋視之。數軸發光者探之。得彌勒上生經。乃憶前夢。必慈氏令我造疏。通暢其理耳。遂援毫次。筆鋒有舍利二七粒而隕。如吳
【現代漢語翻譯】 現代漢語譯本：三藏法師上奏說：『在天竺（印度古稱）的時候，常常聽說西明寺的宣律師，是持戒第一的人，希望能夠去依止他。』皇帝批準了他的請求。到唐懿宗咸通十年（公元869年）十月，皇帝追諡宣律師為『澄照』，塔名為『凈光』。因為他先前長期居住在終南山，所以被稱為南山律宗。
窺基法師
窺基，字洪道，姓尉遲氏，是京兆長安人。他的祖父是隋朝代州西鎮的鎮將。他的父親名叫尉遲宗，是唐朝的左金吾將軍、松州都督、江由縣開國公。窺基的母親裴氏，夢見自己用手掌托著月亮吞了下去，醒來后就懷孕了。等到他出生后，與其他的孩子不一樣，經常誦讀學習，精神領悟力非常高。玄奘法師當初在路上，看到他眉清目秀，舉止灑脫，就說：『這是將門之子，不會錯的。如果能有機會與他結緣，度他為弟子，那麼我的佛法就有寄託了。』又想起在印度的時候，計算回程日期時，曾經在尼犍子（古印度外道）那裡占卜，得到一個非常吉利的卦象。尼犍子說：『您只管向東回去，有智慧的人自然會出現。』於是玄奘法師就到尉遲將軍的家門，勸說他讓窺基出家。尉遲將軍說：『這孩子性情粗獷，哪裡能勝任教誨。』玄奘法師說：『他的器度，不是將軍您生不出來，不是我認不出來。』尉遲將軍雖然答應了，窺基卻極力拒絕。玄奘法師再三激勵勸勉，窺基這才答應聽從。到十七歲時，奉皇帝的命令成為玄奘法師的弟子，學習五天竺（古印度）的語言，解決疑難問題，統籌整理得井井有條。聽到和見到的人，沒有不歎服的。二十五歲時，應詔翻譯佛經，講解大小乘佛教，撰寫的疏解估計有一百本。後來遊歷五臺山，到西河古佛寺住宿，夢見山下有無數的人，發出極其痛苦的聲音。有一個天童子，拿著兩卷紙和筆投給他。到天亮時，經過信度寺中，有一道光很久都不熄滅。尋找發光的地方，發現有幾卷經書在發光，拿出來一看，是《彌勒上生經》。於是回憶起之前的夢，一定是彌勒菩薩讓我撰寫疏解，通暢其中的道理。於是拿起筆開始寫作，筆尖上有二十七粒舍利子掉落下來，就像吳
【English Translation】 English version: The Tripiṭaka Master memorialized, saying, 'When I was in India (ancient name of India), I often heard that the Vinaya Master Xuan of Ximing Temple was the foremost in upholding the precepts, and I wish to rely on him.' The emperor approved his request. In the tenth year of the Xiantong reign of Emperor Yizong of the Tang Dynasty (869 AD), the emperor posthumously conferred the title 'Chengzhao' on Vinaya Master Xuan, and the pagoda was named 'Jingguang.' Because he had long resided in Zhongnan Mountain, he was known as the Nanshan Vinaya School.
Master Kuiji
Kuiji, styled Hongdao, with the surname Yuchi, was a native of Chang'an in Jingzhao. His grandfather was the garrison commander of Xizhen in Daizhou during the Sui Dynasty. His father, named Yuchi Zong, was a General of the Left Jinwu, the Governor of Songzhou, and the Duke of Jiangyou County during the Tang Dynasty. Kuiji's mother, Lady Pei, dreamed of holding the moon in her palm and swallowing it. Upon awakening, she was pregnant. When he was born, he was different from other children, often reciting and studying, with exceptional spiritual understanding. Master Xuanzang initially saw him on the road, noting his fine eyebrows and bright eyes, and his unrestrained demeanor, saying, 'This is a scion of a military family, no mistake. If there is an opportunity to form a connection with him and ordain him as a disciple, then my Dharma will have a place to rest.' He also recalled that when he was in India, while calculating the return journey, he had consulted a diviner of the Nirgrantha (ancient Indian heterodox sect), who obtained a very auspicious divination. The Nirgrantha said, 'You only need to return eastward, and a wise person will naturally appear.' Thus, Master Xuanzang went to General Yuchi's residence, persuading him to allow Kuiji to become a monk. General Yuchi said, 'This child is of a rough nature, how can he be capable of receiving teachings?' Master Xuanzang said, 'His potential is not something that you, General, can produce, nor is it something that I cannot recognize.' Although General Yuchi agreed, Kuiji strongly refused. Master Xuanzang repeatedly encouraged and exhorted him, and Kuiji finally agreed to comply. At the age of seventeen, he was ordered by the emperor to become Master Xuanzang's disciple, learning the languages of the five Indias (ancient India), resolving difficult problems, and organizing everything in an orderly manner. Those who heard and saw him could not help but admire him. At the age of twenty-five, he was summoned to translate Buddhist scriptures, lecturing on the teachings of both the Mahayana and Hinayana, and it is estimated that he wrote a hundred commentaries. Later, he traveled to Mount Wutai and stayed overnight at the Ancient Buddha Temple in Xihe, where he dreamed of countless people below the mountain, uttering extremely painful cries. A celestial child held two scrolls of paper and a pen and threw them to him. At dawn, he passed by the Xindu Temple, where a light shone for a long time without extinguishing. Searching for the source of the light, he found several sutras emitting light, and upon examining them, he found the Maitreya's Descent to Life Sutra. He then recalled the previous dream, realizing that it must be Maitreya Bodhisattva instructing him to write a commentary to elucidate its principles. Thus, he picked up his pen and began to write, and twenty-seven sarira (relics) fell from the tip of his pen, like Wu
含桃許大。紅色可愛。次零然而下者。狀如黃梁粟粒。基隨處化徒。獲益者眾。恒與翻譯舊人往還。屢謁宣律師。宣每有諸天使者執事。或告雜務。爾日基去。方來。宣怪其遲暮。對曰。適者大乘菩薩在此。善神翼從者多。我曹神通為他所制故爾。以永淳元年壬午示疾。至十一月十三。卒于慈恩寺翻經院。春秋五十一。法臘無聞。基生常勇進。造彌勒像。對其像。日誦菩薩戒一遍。愿生兜率。求其志也。乃發通身光瑞。爛然可觀。凡今天下佛寺圖形。號曰百本疏主。高宗制贊。名諱上字。故云大乘基。今海內呼慈恩法師焉(世有愚人。謗宣師為小乘。故基至而天使者避去。言天使者。即南方天王將軍之使者。言善神者。或天將軍。或護法神王。其使者。猶仆隸也。此其神之有尊𢍉。豈關人之有大小。言大乘菩薩者。乃使者尊基師之稱也。非謂宣師小。而稱彼大也。昔宣師行道失足階下。北天王那吒太子。親為捧之。后示疾十月。天王奉候不少。況宣師與基師共生內院同證不退。又何大小之分耶。愚人證見。私秪聖賢。自取殃累耳)。
法上法師
上。姓劉氏。朝歌人也。五歲入學。七日通章。八歲略覽。經誥。博盡其理。九歲閱涅槃經。即生厭世。至於十二。杸禪師道藥而出家焉。誦維摩法華。才浹二旬
【現代漢語翻譯】 現代漢語譯本： 含桃（一種水果）許大，紅色可愛。其次是零星掉落的，形狀像黃粱粟米粒。窺基（玄奘弟子）隨處教化弟子，獲益的人很多。他經常與翻譯舊人往來，多次拜訪宣律師。宣律師每次有諸天使者侍奉，或者告知雜務。有天窺基去拜訪，回來晚了。宣律師奇怪他為何遲暮，窺基回答說：『剛才有大乘菩薩在此，善神翼護跟隨的人很多，我們這些小神通被他們所制服，所以才這樣。』窺基在永淳元年（682年）壬午年示現疾病，到十一月十三日，卒于慈恩寺翻經院，春秋五十一歲，僧臘不詳。窺基生平常常勇猛精進，塑造彌勒像，對著彌勒像，每日誦菩薩戒一遍，愿往生兜率天，追求他的志向。因此全身發出光瑞，燦爛可觀。凡是今天下佛寺的圖形，都號稱是百本疏主。高宗（唐高宗）御製贊，避諱名諱上的字，所以稱他為大乘基。現在海內都稱他為慈恩法師。（世上有些愚人，誹謗宣律師為小乘，所以窺基到來時天使者避讓離去。說天使者，就是南方天王將軍的使者。說善神，或者指天將軍，或者指護法神王，他們的使者，就像仆隸一樣。這是神有尊卑，豈關乎人有大小。說大乘菩薩，是使者尊敬窺基法師的稱呼，不是說宣律師小，而稱窺基大。過去宣律師行走時不小心從臺階上失足，北天王那吒太子親自扶起他。後來宣律師示現疾病十個月，天王侍奉左右從不懈怠，何況宣律師與窺基法師共同生於內院，一同證得不退轉，又有什麼大小之分呢？愚人妄加評判，私自詆譭聖賢，自取災殃罷了）。
法上法師
法上，姓劉氏，朝歌人。五歲入學，七日通曉文章，八歲略覽經書誥命，博盡其中道理。九歲閱讀《涅槃經》，就生出厭世之心。到十二歲，杸禪師引導他出家。誦讀《維摩詰經》、《法華經》，才過了二十天。
【English Translation】 English version: The Hantao (a kind of fruit) is very large and lovely red. Next are the scattered ones that fall, shaped like millet grains of yellow Liang. Kuiji (Xuanzang's disciple) taught disciples everywhere, and many benefited. He often interacted with old translators and visited Lawyer Xuan many times. Whenever Lawyer Xuan had angels serving him or being informed of miscellaneous affairs, Kuiji went to visit one day and returned late. Lawyer Xuan was surprised at his lateness, and Kuiji replied, 'Just now, a Mahayana Bodhisattva was here, and many good spirits were protecting and following him. Our small supernatural powers were subdued by them, so it was like this.' In the first year of Yongchun (682 AD), the Renwu year, Kuiji showed signs of illness, and on the thirteenth day of November, he passed away in the translation院 (translation courtyard) of Ci'en Temple, at the age of fifty-one. His monastic age is unknown. Kuiji was always brave and diligent in his life, creating an image of Maitreya and reciting the Bodhisattva precepts once a day in front of the image, wishing to be reborn in Tushita Heaven, pursuing his aspiration. Therefore, his whole body emitted a radiant light, which was brilliant and visible. All the diagrams of Buddhist temples in the world today are known as the 'Master of Hundred Commentaries'. Emperor Gaozong (Emperor Gaozong of Tang) composed a eulogy, avoiding the upper character of his name, so he was called Dachen Ji (大乘基). Now, within the country, he is called the Master of Ci'en. (There are some foolish people in the world who slander Lawyer Xuan as a follower of the Hinayana, so when Kuiji arrived, the angels avoided him and left. The angels mentioned are the messengers of the Southern Heavenly King General. The good spirits refer to either the Heavenly General or the Dharma-protecting Divine King, and their messengers are like servants. This shows that gods have hierarchy, which has nothing to do with the size of humans. The term 'Mahayana Bodhisattva' is the messenger's respectful title for Master Kuiji, not to say that Lawyer Xuan is small and Kuiji is great. In the past, when Lawyer Xuan was walking, he accidentally fell down the steps, and Prince Nata of the Northern Heavenly King personally helped him up. Later, when Lawyer Xuan showed signs of illness for ten months, the Heavenly King served him without any slack. Moreover, Lawyer Xuan and Master Kuiji were born together in the inner courtyard and both attained non-regression, so what difference is there between them? Foolish people make reckless judgments and slander sages, bringing disaster upon themselves.)
Dharma Master Fashang
Fashang, whose surname was Liu, was from Zhaoge. He entered school at the age of five and mastered the texts in seven days. At the age of eight, he briefly read the scriptures and edicts, fully understanding their principles. At the age of nine, he read the Nirvana Sutra and developed a sense of world-weariness. At the age of twelve, Zen Master Shu led him to leave home. He recited the Vimalakirti Sutra and the Lotus Sutra in just twenty days.
。兩部俱度。創講法華。酬抗疑難。無不嘆伏。而形色非美。故時人諺曰。黑沙彌若來。高座逢災也。后值時險。衣食俱乏。專意涅槃。無心饑凍。故一粒之米。加之以菜。一衣為服。兼之以草。練形將盡。而精神日進。乃投光而受具焉。既慧業有聞。眾皆陳情。乃講十地。地持。楞伽。涅槃等部。輪次相續。並著文疏。所得施利。造一山寺。山之極頂。造彌勒堂。眾事莊嚴。備殫華麗。四事供養。百五十僧。及齊破法湮。不及山寺。上私隱俗服。習業如常。愿若終后。覲睹慈氏。如有殘年。愿見隆法。更一頂禮慈氏如來。形羸微篤。設輿坐之。弟子扛舉。往升山寺。合掌三禮。右繞三週。便還山舍。誦維摩勝鬘。卷訖而卒。春秋八十六。即周大象二年七月十八日也。
曇衍法師
衍。姓夏侯氏。南兗州人。初生之時。牙齒具焉。世俗異之。七歲從學。聰敏絕倫。十五擢為州都公事。有隙便聽釋講。十八舉秀才貢。過聽光公法席。即稟歸戒。棄捨俗務。專功佛理。學流三載。績鄰前達。年二十三。投光出家。即為受戒。聽涉無暇。乃捐食息。由是講事無廢。毗贊玄理。以開皇元年。二月十八日。忽告侍人。無常至矣。便念彌勒佛名。聲氣俱盡。於時正中。傍僧同觀。顏色怡悅。時年七十有九。自衍之生也
【現代漢語翻譯】 現代漢語譯本： 兩部經典都被他精通掌握。他首創講授《法華經》，對於各種疑問和難題，都能對答如流，無不令人歎服。但他相貌並不出衆，所以當時的人有句諺語說：『黑沙彌如果來了，高座就要遭殃了。』後來遇到時局動盪，衣食匱乏，他專心研究《涅槃經》，無心顧及飢餓寒冷。因此，一粒米，加上一些蔬菜，一件衣服，再加一些草，就是他的全部生活。他磨練形體，幾乎到了極限，但精神卻日益進步。於是他前往投光寺受具足戒。既然他的智慧和學業已經遠近聞名，大家都懇請他講經說法，於是他輪流講授《十地經》、《地持經》、《楞伽經》、《涅槃經》等經典，並撰寫註釋疏解。他將所得的佈施財物，建造了一座山寺。在山頂的最高處，建造了彌勒殿，各種裝飾莊嚴華麗，窮盡心思。他供養一百五十位僧人四事（飲食、衣服、臥具、醫藥）。後來齊國破壞佛法，但沒有波及這座山寺。他私下穿著俗服，繼續修習佛業，如同往常一樣。他發願說，如果去世之後，能夠親眼見到慈氏菩薩（彌勒菩薩）。如果還有殘餘的壽命，希望能見到佛法興隆。他再次頂禮慈氏如來（彌勒佛），但身體已經非常虛弱，只能坐在轎子上，由弟子們抬著，前往山寺。他合掌三次禮拜，右繞佛像三週，然後返回山舍。他誦讀《維摩詰經》和《勝鬘經》，一卷讀完就去世了，享年八十六歲，那是周朝大象二年（580年）七月十八日。
曇衍法師
曇衍法師，姓夏侯氏，是南兗州人。他出生的時候，牙齒就已經長全了，世俗之人認為這是奇異的徵兆。七歲開始學習，聰敏過人。十五歲被選拔為州都公事。一有空閑就去聽僧人講經。十八歲被推舉為秀才進貢朝廷，路過光公的法席，就接受了歸戒，放棄了世俗的事務，專心研究佛理。學習了三年，成績已經趕上前輩。二十三歲時，前往投光寺出家，並受具足戒。他聽經學習，時間都不夠用，於是減少飲食和睡眠。因此，講經說法沒有中斷。他讚揚玄妙的佛理。在開皇元年（581年）二月十八日，他忽然告訴侍從，無常就要到來了。於是唸誦彌勒佛（慈氏）的名號，聲音氣息都停止了。當時正是中午，旁邊的僧人一同觀看，他的臉色怡悅安詳。當時他七十九歲。自從曇衍法師出生以來
【English Translation】 English version: He mastered both scriptures. He pioneered lecturing on the Lotus Sutra (法華經), answering doubts and difficulties with eloquence, leaving everyone in admiration. However, his appearance was not handsome, so people at the time had a saying: 'If the black shami (沙彌, novice monk) comes, the high seat will face disaster.' Later, encountering turbulent times and lacking food and clothing, he focused on the Nirvana Sutra (涅槃經), unconcerned with hunger and cold. Thus, a grain of rice, supplemented with some vegetables, a single garment, supplemented with some grass, was his entire life. He refined his body almost to the limit, but his spirit progressed daily. Then he went to Touguang Temple (投光寺) to receive the full precepts. Since his wisdom and learning were renowned, everyone pleaded with him to lecture on the scriptures, so he lectured in turn on the Ten Stages Sutra (十地經), Bodhisattva-bhumi Sutra (地持經), Lankavatara Sutra (楞伽經), Nirvana Sutra (涅槃經), and other scriptures, and wrote commentaries and annotations. He used the offerings he received to build a mountain temple. At the highest point of the mountain, he built the Maitreya Hall (彌勒殿), with various solemn and magnificent decorations, exhausting all his efforts. He provided the four requisites (food, clothing, bedding, and medicine) to one hundred and fifty monks. Later, the Qi Dynasty's suppression of Buddhism did not affect this mountain temple. He secretly wore secular clothes and continued to practice his Buddhist studies as usual. He vowed that if he died, he would be able to see Maitreya Bodhisattva (慈氏菩薩, the future Buddha). If he had any remaining lifespan, he hoped to see the flourishing of the Dharma. He once again prostrated before Maitreya Tathagata (慈氏如來, another name for Maitreya Buddha), but his body was very weak, so he had to sit in a sedan chair, carried by his disciples, to go to the mountain temple. He clasped his hands in prayer three times, circumambulated the Buddha image three times to the right, and then returned to his mountain hermitage. He recited the Vimalakirti Sutra (維摩詰經) and the Queen Srimala Sutra (勝鬘經), and passed away after finishing one scroll, at the age of eighty-six, on the eighteenth day of the seventh month of the second year of the Great Xiang era of the Zhou Dynasty (580 AD).
Dhyana Master Tan Yan (曇衍法師)
Dhyana Master Tan Yan (曇衍法師), whose surname was Xiahou (夏侯), was a native of Nanyan Prefecture (南兗州). When he was born, he already had teeth, which the world considered an unusual sign. He began studying at the age of seven and was exceptionally intelligent. At the age of fifteen, he was selected as a state official. Whenever he had free time, he would listen to monks lecturing on the scriptures. At the age of eighteen, he was recommended as a talented scholar to be sent to the court. Passing by the Dharma seat of Guang Gong (光公), he received the precepts of refuge and abandoned secular affairs, focusing on the study of Buddhist principles. After studying for three years, his achievements surpassed his predecessors. At the age of twenty-three, he went to Touguang Temple (投光寺) to become a monk and received the full precepts. He did not have enough time to listen to the scriptures, so he reduced his food and sleep. Therefore, his lecturing on the scriptures was uninterrupted. He praised the profound Buddhist principles. On the eighteenth day of the second month of the first year of the Kaihuang era (581 AD), he suddenly told his attendants that impermanence was approaching. Then he recited the name of Maitreya Buddha (彌勒佛, also known as Cishi, 慈氏), and his voice and breath ceased. It was noon at that time, and the monks nearby watched together, and his face was joyful and peaceful. He was seventy-nine years old at that time. Since the birth of Dhyana Master Tan Yan (曇衍法師)
。殊相感人。而立操貞直。但見經像。必奉禮迎送。道遇貧陋。必悲憐垂泣。恒樂聽戒。生來兩闕。維摩勝鬘。日緣一遍。未終之前。有夢見衍朱衣螺發頒垂於背。二童侍之升空。而面北高逝。尋爾便終。時共以為天道者矣。
道丕法師
丕。長安貴胄里人也。母許氏。為求其息。常持觀音普門品。忽夢神光燭身。因爾妊焉。及其誕生。如天童子。七歲忽絕葷膻。每游精舍。怡然忘返。遂白母往保壽寺。禮繼能法師。尊為軌範。九歲善梵音禮讚。十九歲學通金剛經義。便行講貫。至二十七歲。遇曜州牧婁繼英。招丕住洛陽福先彌勒院。即晉道安翻經創洛之地也。天祐三年丙寅。濟陰王賜紫衣。後唐莊宗署大師曰廣智。丕精勤不懈。一佛一禮佛名經。法華。金剛。仁王。上生四經。逐一字一禮。然其行頭陀十二行。乞食時至。二弟子隨行。又立禮首楞嚴經二年。以顯德二年乙卯六月八日微疾。十日令弟子早營粥食。告云。今有首楞嚴菩薩眾多相迎。令鳴椎。俄然而化。春秋六十七。僧臘四十七。首楞嚴菩薩。惟內院多。今相迎。乃上生之明證也。
兜率龜鏡集卷中
音釋
雕
(與雕同。治玉也)
鍇
(音楷。好鐵也)
球琳
(上音球。下音林。皆
【現代漢語翻譯】 現代漢語譯本：他特殊的相貌感動人。他樹立了忠貞正直的操守。只要見到佛經佛像，必定恭敬地禮拜迎接和護送。在路上遇到貧窮困苦的人，必定悲憫地流淚。他總是樂於聽聞戒律，生來就缺少（某些器官或能力）。每天誦讀《維摩經》和《勝鬘經》一遍。在他去世之前，曾夢見衍法師身穿紅衣，頭髮像螺殼一樣捲曲，頭髮披散在背上，有兩個童子侍奉著他升上天空，面向北方高飛而去。不久之後他就去世了，當時人們都認為他是得道成仙了。
道丕法師
道丕法師，是長安貴族裡的人。他的母親許氏，爲了求得兒子，經常持誦《觀音普門品》。忽然夢見神光照耀全身，因此懷孕。等到他出生時，就像天上的童子一樣。七歲時忽然斷絕了葷腥。每次到寺廟遊玩，都怡然自得，流連忘返。於是告訴母親，前往保壽寺，禮拜繼能法師，尊奉他為行爲規範的榜樣。九歲時擅長梵音禮讚。十九歲時學通了《金剛經》的義理，就開始講經說法。到二十七歲時，遇到曜州牧婁繼英，邀請道丕法師住持洛陽福先彌勒院，這裡是晉朝道安法師翻譯佛經，開創洛陽佛法之地。天祐三年（906年），濟陰王賜予他紫衣。後唐莊宗署名為廣智大師。道丕法師精進勤勉，一佛一禮地禮拜佛名經，並逐字一禮地禮拜《法華經》、《金剛經》、《仁王經》、《上生經》四部經典。他奉行頭陀十二行，乞食時，有兩個弟子跟隨。又立志禮拜《首楞嚴經》兩年。在顯德二年（955年）六月初八稍微感到不適，初十讓弟子早點準備粥飯，告訴他們說：『現在有《首楞嚴經》中的菩薩前來迎接。』讓敲椎。不久就圓寂了，享年六十七歲，僧臘四十七年。《首楞嚴經》中的菩薩，通常只在內院出現，現在前來迎接，是往生兜率內院的明顯證據。
《兜率龜鏡集》卷中
音釋
雕
（與「雕」相同。指雕琢玉石。）
鍇
（音「楷」。指優質的鐵。）
球琳
（「球」音「球」，「琳」音「林」。都是
【English Translation】 English version: His extraordinary appearance moved people. He established a reputation for loyalty and integrity. Whenever he saw Buddhist scriptures or images, he would respectfully greet, welcome, and escort them. When he encountered the poor and destitute on the road, he would compassionately weep for them. He always enjoyed listening to the precepts, and he was born with some deficiencies (in organs or abilities). He recited the Vimalakirti Sutra and the Srimala Sutra once every day. Before his death, he dreamed of Master Yan wearing red robes, with hair curled like conch shells and hanging down his back, attended by two young boys, ascending into the sky and flying high towards the north. Soon after, he passed away, and people at the time believed that he had attained enlightenment and become an immortal.
Dào Pī, the Dharma Master
Dào Pī was from a noble family in Chang'an. His mother, Xu, in order to have a son, often recited the Universal Gate Chapter of the Avalokitesvara Sutra. Suddenly, she dreamed of divine light illuminating her body, and thus she became pregnant. When he was born, he was like a celestial child. At the age of seven, he suddenly stopped eating meat. Every time he visited a monastery, he was delighted and lingered, forgetting to return. So he told his mother that he wanted to go to Baoshou Temple and pay respects to Dharma Master Ji Neng, honoring him as a model of conduct. At the age of nine, he was skilled in chanting praises in Sanskrit. At the age of nineteen, he mastered the meaning of the Diamond Sutra and began to lecture on it. At the age of twenty-seven, he met Lou Jiying, the governor of Yaozhou, who invited Dào Pī to reside at the Fuxian Maitreya Monastery in Luoyang, which was the place where the Jin Dynasty monk Dào Ān translated scriptures and founded Buddhism in Luoyang. In the third year of Tianyou (906 AD), the Prince of Jiyin bestowed upon him a purple robe. Emperor Zhuangzong of the Later Tang Dynasty named him Great Master Guangzhi. Dào Pī was diligent and tireless, prostrating to each Buddha and reciting the names of the Buddhas in the Buddha Name Sutra, and prostrating to each word of the four sutras: the Lotus Sutra, the Diamond Sutra, the Benevolent Kings Sutra, and the Upper Birth Sutra. He practiced the twelve dhuta practices, and when it was time to beg for food, two disciples followed him. He also vowed to prostrate to the Surangama Sutra for two years. On the eighth day of the sixth month of the second year of Xiande (955 AD), he felt slightly unwell. On the tenth, he told his disciples to prepare porridge early, saying, 'Now there are Bodhisattvas from the Surangama Sutra coming to welcome me.' He asked them to strike the chime. Soon after, he passed away peacefully at the age of sixty-seven, with forty-seven years as a monk. The Bodhisattvas from the Surangama Sutra usually only appear in the inner court, but now they are coming to welcome him, which is clear evidence of his rebirth in the inner court of Tushita Heaven.
Tushita Mirror Collection, Volume Middle
Phonetic Annotations
雕 (diāo)
(Same as 雕. Refers to carving jade.)
鍇 (kǎi)
(Pronounced kǎi. Refers to high-quality iron.)
球琳 (qiú lín)
(qiú and lín. Both are
美玉也)
荂
(音夸。花榮也)
六事法
(唸佛。法。僧。施。戒。天。也)
餉
(音商去聲。饋也。進食于尊也) 卍新續藏第 88 冊 No. 1643 兜率龜鏡集
兜率龜鏡集卷下
廣州南海寶象林沙門釋弘贊在犙輯
○中集之餘
寶襲法師
襲。貝州人。僧休法師之弟子。十八歸依。誦經為業。后聽經。偏以智度論為宗。布響關東。高問時杰。從休入京。訓勖為任。有弟子明洪。善大論。亦以榮望當時。紹宗師業。召入普光寺。時復弘法。而專營浴供。月再洗僧繼踵安公。歸心慈氏。故得臨終正念。囑望而升兜率也。
智曉禪師
曉。不詳氏族。招集禪徒。自行化俗。供給定學。自知終日。急喚汰禪師付囑訖。上佛殿禮辭。遍寺僧眾。咸乞歡喜。于禪居寺。大齋將散。謂汰曰。吾往兜率天聽般若去。汰曰弟前去。我七日即來。其夜三更坐亡。至四更識神往遍學寺。寺相去十里。至汰禪師床前。其明如晝。云曉欲遠逝。故來相別。不得久住。汰送出三重門外。別訖。入房踞床。忽然還暗。弟子問云。聞師與人語聲。取火通照。三門並閉。方悟曉之神力。出入無間。即遣往問。果云已逝。汰后七日。無何坐終。
【現代漢語翻譯】 荂 (音夸，指花朵的榮華) 六事法 (指唸佛、法、僧、施、戒、天這六件事) 餉 (音商，去聲。指饋贈，向尊者進獻食物) 卍新續藏第 88 冊 No. 1643 兜率龜鏡集 兜率龜鏡集卷下 廣州南海寶象林沙門釋弘贊在犙輯 ○中集之餘 寶襲法師 襲法師，貝州人，是僧休法師的弟子。十八歲時皈依佛門，以誦經為業。後來聽經，尤其以《智度論》為宗，名聲響徹關東，成為當時傑出的人物。跟隨休法師入京，被訓導以承擔重任。有一位弟子名叫明洪，精通《大智度論》，也以其聲望聞名于當時，繼承了宗師的衣缽。被召入普光寺，時常弘揚佛法，並且專門營辦浴佛供養，每月兩次為僧眾洗浴，傚法安世高。一心向往慈氏菩薩（彌勒菩薩），所以在臨終時能夠保持正念，期望往生兜率天。 智曉禪師 智曉禪師，不清楚他的氏族。他招集禪徒，自行教化世俗，供給禪定學習。他預知自己將要離世，急忙叫來汰禪師，將後事囑託完畢。然後到佛殿禮拜告辭，遍告寺中僧眾，希望得到大家的歡喜。在禪居寺，齋飯將要結束時，對汰禪師說：『我要往生兜率天聽聞般若去了。』汰禪師說：『師兄先去，我七日後就來。』當天夜裡三更時分，智曉禪師坐化圓寂。到了四更時分，他的識神前往遍學寺，兩寺相距十里。到了汰禪師的床前，如同白晝一般明亮。說：『智曉要遠去了，所以來與您告別，不能久留。』汰禪師送他到三重門外，告別完畢。汰禪師回到房間，坐在床上，忽然又變得昏暗。弟子問道：『聽到師父與人說話的聲音。』點火照看，三重門都關閉著。這才明白智曉禪師的神力，出入沒有阻礙。立即派人去詢問，果然說智曉禪師已經圓寂。汰禪師在七日後，也無疾而終，坐化圓寂。
【English Translation】 荂 (pronounced 'kua', refers to the flourishing of flowers) 六事法 (Six Dharmas: refers to the six practices of mindfulness of Buddha, Dharma, Sangha, giving, precepts, and heaven) 餉 (pronounced 'shang', falling tone. Refers to offering, presenting food to the respected) 卍 New Supplement to the Buddhist Canon, Volume 88, No. 1643, Collection of Reflections from Tushita Collection of Reflections from Tushita, Volume 2 Compiled by Śramaṇa Shi Hongzan of Bao Xiang Forest Monastery, Nanhai, Guangzhou ○ Remainder of the Middle Collection Dharma Master Bao Xi Master Xi, a native of Beizhou, was a disciple of Dharma Master Sengxiu. He took refuge at the age of eighteen and devoted himself to reciting scriptures. Later, he listened to the scriptures, especially taking the Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom) as his main focus, and his reputation spread throughout Guandong, becoming an outstanding figure of the time. He followed Master Xiu to the capital and was instructed to take on important responsibilities. He had a disciple named Minghong, who was proficient in the Mahāprajñāpāramitāśāstra and was also known for his reputation at the time, inheriting the mantle of his teacher. He was summoned to Puguang Monastery, where he often propagated the Dharma and specialized in organizing bathing Buddha offerings, bathing the monks twice a month, following the example of An Shigao (An Shih-kao). He wholeheartedly yearned for Maitreya Bodhisattva, so he was able to maintain right mindfulness at the time of his death, hoping to be reborn in Tushita Heaven. Chan Master Zhixiao Chan Master Zhixiao, his clan is unknown. He gathered Chan practitioners, independently taught and transformed the world, and provided for the study of meditation. Knowing that his end was near, he hurriedly called Chan Master Tai and entrusted him with his affairs. Then he went to the Buddha hall to pay his respects and bid farewell, informing all the monks in the monastery, hoping to receive everyone's joy. At Chanjusi Monastery, as the meal was about to end, he said to Chan Master Tai, 'I am going to Tushita Heaven to listen to Prajna.' Chan Master Tai said, 'Senior Brother, go first, I will come in seven days.' That night, at the third watch, Chan Master Zhixiao passed away in meditation. At the fourth watch, his consciousness went to Bianxue Monastery, which was ten li away. He arrived in front of Chan Master Tai's bed, as bright as day. He said, 'Zhixiao is about to depart, so I came to say goodbye, I cannot stay long.' Chan Master Tai saw him off outside the triple gate, and after saying goodbye, Chan Master Tai returned to his room and sat on the bed, and suddenly it became dark again. The disciple asked, 'I heard the master talking to someone.' They lit a fire to look, and the triple gate was closed. Only then did they realize the spiritual power of Chan Master Zhixiao, entering and exiting without obstruction. They immediately sent someone to inquire, and indeed they said that Chan Master Zhixiao had passed away. Chan Master Tai, seven days later, also passed away without illness, passing away in meditation.
其二髏骨。全成無縫。又有吳純等禪師。多有靈異。相從坐化。略不敘之。
智晞禪師
晞。姓陳氏。穎川人。童稚不群。幼懷物外。見老病死。達世浮危。誓出塵勞。訪尋勝境。伏聞智者。抗志臺山。安禪佛隴。警訓迷途。為世津導。丹誠馳仰。遠泛滄波。年登二十。始獲從愿。一得奉值。即定師資。律儀其足。稟受禪訣。加修寂定。如救頭然。聞東山銅鐘聲。大音震谷。便云。噫。喚吾也。未終數日。語弟子云。吾命無幾。可作香湯。洗浴適意。山中鳥獸。異色殊形。常所不見者。並皆來集房側。履地騰空。悲鳴喚呼。經日方散。以貞觀元年十二月十七日夜。跏趺端坐。仍執如意說法。辭理深䆳。既竟。告弟子曰。吾將汝等。造次相值。今當永別。會遇靡期。言已。寂然無聲。良久。諸弟子哭泣。便開眼誡曰。人生有死。物始必終。世相如是。寧足可悲。可去。勿鬧亂吾也。又云吾習禪以來。至於今日。四十九年。背不著床。吾不負信施。不負香火。汝等欲得與吾相見。可自勤䇿行道。力不負人。弟子咨曰。未審和尚當生何所。答云。報在兜率。宮殿青色。居天西北(涅槃經。以兜率天。常愛青色用青色三昧。以破此天之有)見智者大師。左右有諸天人。皆坐寶座。唯一座獨空。吾問所以。答云。灌
【現代漢語翻譯】 現代漢語譯本： 其二是完整的頭蓋骨，沒有縫隙。還有吳純等禪師，他們大多有靈異事蹟，相繼坐化圓寂，這裡就不詳細敘述了。
智晞禪師
智晞禪師，姓陳，是穎川人。他從小就與衆不同，年幼時就懷有超脫世俗的想法。看到衰老、疾病和死亡，明白了世事的虛浮和危險，於是立誓要脫離塵世的煩惱，去尋訪名勝之地。他聽說智者大師（智顗，隋代天臺宗的實際創始人）在天臺山弘揚佛法，在佛隴（山名）安靜地禪修，用警示的教誨引導迷途的人們，是世人的津樑和嚮導。他真誠地仰慕，不遠萬里渡過滄波前往。二十歲時，才得以如願以償。一旦得到侍奉智者大師的機會，就確定了師徒關係。他嚴格遵守戒律，接受禪定的訣竅，更加努力地修習寂靜禪定，就像要撲滅頭上的火焰一樣緊迫。他聽到東山的銅鐘聲，巨大的聲音震動山谷，就說：『噫！這是在呼喚我啊！』臨終前幾天，他告訴弟子們說：『我的壽命不多了，可以準備香湯，洗浴使身體舒適。』山中的鳥獸，各種奇異的顏色和形狀，平時不常見的，都聚集到他的房間旁邊，有的在地上行走，有的在空中飛騰，悲鳴呼喚，經過一天才散去。在貞觀元年（627年）十二月十七日晚上，他跏趺端坐，仍然拿著如意說法，言辭和道理都非常深刻。說完后，他告訴弟子們說：『我與你們，匆匆忙忙地相遇，現在將要永遠分別，相會沒有期限了。』說完，就寂然無聲。過了很久，弟子們哭泣起來，他就睜開眼睛告誡說：『人生有死，事物開始必定有終結，世間的現象就是這樣，有什麼值得悲傷的呢？走開，不要吵鬧我！』他又說：『我學習禪定以來，直到今天，四十九年，後背沒有捱過床。我不辜負信徒的佈施，不辜負香火供養。你們想要與我相見，可以自己勤奮努力地修行，盡力不辜負他人。』弟子們請教說：『不知道和尚您將往生到哪裡？』他回答說：『我的果報在兜率天（欲界第四天，彌勒菩薩的凈土），宮殿是青色的。居住在天的西北方（《涅槃經》認為兜率天常常喜愛青色，用青色三昧來破除此天的有）。』我看見智者大師，左右有諸天人，都坐在寶座上，只有一個座位空著。我問是什麼原因，回答說：『灌
【English Translation】 English version: The second is a complete skull, without any seams. There were also Chan masters such as Wu Chun, many of whom had miraculous events, and passed away in succession. These will not be described in detail here.
Chan Master Zhixi
Chan Master Zhixi, whose surname was Chen, was from Yingchuan. He was different from others since he was a child, and had thoughts of transcending the world at a young age. Seeing old age, sickness, and death, he understood the vanity and danger of the world, so he vowed to escape the troubles of the world and seek out scenic spots. He heard that Master Zhi Zhe (Zhiyi, the actual founder of the Tiantai sect in the Sui Dynasty) was promoting Buddhism on Mount Tiantai, meditating quietly in Folong (mountain name), using cautionary teachings to guide those who were lost, and was a bridge and guide for the world. He sincerely admired him and traveled across the vast waves to go there. At the age of twenty, he was able to get his wish. Once he had the opportunity to serve Master Zhi Zhe, he established a master-disciple relationship. He strictly observed the precepts, received the secrets of meditation, and worked harder to practice silent meditation, as urgently as putting out a fire on his head. He heard the sound of the bronze bell in Dongshan, and the huge sound shook the valley, so he said: 'Alas! Is this calling me!' A few days before his death, he told his disciples: 'My life is not long, you can prepare fragrant soup, bathe and make your body comfortable.' The birds and beasts in the mountains, all kinds of strange colors and shapes, which are usually not seen, gathered next to his room, some walking on the ground, some flying in the air, crying and calling, and dispersed after a day. On the evening of the seventeenth day of the twelfth month of the first year of Zhenguan (627 AD), he sat in the lotus position, still holding the Ruyi scepter to preach the Dharma, and his words and principles were very profound. After he finished speaking, he told his disciples: 'I met you in a hurry, and now we will be separated forever, and there is no time to meet. 'After speaking, he was silent. After a long time, the disciples began to cry, and he opened his eyes and warned: 'Life has death, and things must have an end. The phenomena of the world are like this, what is there to be sad about? Go away, don't disturb me!' He also said: 'Since I started learning meditation until today, for forty-nine years, my back has not touched the bed. I have not failed the alms of believers, and I have not failed the incense offerings. If you want to see me, you can diligently practice and strive not to fail others.' The disciples asked: 'I don't know where will the master be reborn?' He replied: 'My reward is in Tushita Heaven (the fourth heaven of the desire realm, the pure land of Maitreya Bodhisattva), the palace is blue. It is located in the northwest of the sky (the Nirvana Sutra believes that Tushita Heaven often loves blue, and uses the blue samadhi to break the existence of this heaven).' I saw Master Zhi Zhe, with all the heavenly beings on the left and right, all sitting on the throne, only one seat was empty. I asked what was the reason, and the answer was: 'Guan'
頂卻後六年。當來升此說法。十八日朝。語諸弟子。汝等並早須齋。吾命須臾。至午結跏趺座。端直儼然。氣息綿微。如入禪定。因而不返。春秋七十有二。時虛空中。有絃管聲。合衆皆聞。良久乃息。經停數日。方入石龕。顏色敷悅。手足柔軟。不異生平。貞觀六年八月七日。灌頂法師。終於國清寺。誠晞之言不謬矣(傳云智者臨終門人請問未審大師沒此何生報曰吾諸師友並從觀音皆來迎我輔行雲。然大師生存常愿生兜率天。臨終乃云觀音來迎當知軌物隨機順緣設化不可一準案觀經中品往生彌陀與諸大菩薩親迎豈惟觀音獨接智者大師乃信位菩薩寧無中品誠為隨機設化。晞之所見乃是智者宿願也)。
惠仙法師
仙。姓趙。河東蒲坂人。雖多涉獵。然以華嚴涅槃二部。為始卒之極教也。迄于暮齒。耽味逾深。謂人曰。斯之二寶。同如意珠。無忽忘而暫舍也。夢僧告曰。卿次冬間。必當上生。至九月中。微覺不愈。知終在近。告侍人曰。吾出家有年。屢受菩薩戒。今者欲更受之。召諸大德。並不赴命。乃曰。大德但自調耳。何名度人。又曰。但取戒本讀誦訖。自慶潛然而止。入夜。有異天仙。星布前後。高談廣述。乍隱乍顯。合寺見聞。或見佛像未入房者。日次將午。忽起坐合掌。召眾人曰。大限雖多。小
【現代漢語翻譯】 現代漢語譯本： 頂卻後六年，他將來到這裡說法。貞觀（627-649）六年十八日早上，他對弟子們說：『你們都要儘早齋戒，我的生命很快就要結束了。』到了中午，他結跏趺坐，端正莊嚴，氣息微弱，好像進入禪定一樣，就這樣去世了。享年七十二歲。當時，天空中傳來絃樂的聲音，所有人都聽到了，過了很久才停止。停靈數日後，才放入石龕。他的臉色紅潤，手腳柔軟，和生前一樣。貞觀（627-649）六年八月七日，灌頂法師在國清寺圓寂。誠晞說的話沒有錯啊！（傳記中說，智者大師臨終時，門人請問大師將往生何處，大師回答說：『我的師友都跟隨觀音菩薩來迎接我。』輔行說：『然而大師生前常愿往生兜率天，臨終卻說觀音菩薩來迎接，應當知道軌物隨機，順應因緣而設化，不可一概而論。』按照《觀經》，中品往生是阿彌陀佛與諸大菩薩親自迎接，豈止是觀音菩薩單獨接引？智者大師是信位菩薩，難道沒有中品往生嗎？這確實是隨機設化。誠晞所見，乃是智者大師的宿願啊！）
惠仙法師
惠仙法師，姓趙，是河東蒲坂人。雖然廣泛涉獵佛學，但以《華嚴經》（Avatamsaka Sutra）和《涅槃經》（Nirvana Sutra）這兩部經作為他佛學生涯的最終歸宿。直到晚年，他對這兩部經的研習都樂此不疲，他對人說：『這兩部經就像如意寶珠一樣，不能輕易忘記和捨棄。』他夢見一位僧人告訴他：『你將在今年冬天往生。』到了九月中旬，他稍微感到身體不適，知道自己快要去世了，就告訴侍從說：『我出家多年，多次受菩薩戒，現在想再受一次。』他召集各位大德，但沒有人應命。於是他說：『大德們只是自己修行罷了，怎麼能說是度人呢？』他又說：『只要把戒本取來讀誦完畢就可以了。』他自己慶幸，然後悄然停止。到了晚上，有奇異的天仙，像星星一樣分佈在他前後，高談闊論，時隱時現，整個寺廟的人都見到了或聽到了。有人看到佛像，但沒有進入房間。第二天將近中午的時候，他忽然起身合掌，召集眾人說：『大限雖然多，小限……』
【English Translation】 English version: Six years after Dingque, he will come here to preach. On the 18th morning of the sixth year of Zhenguan (632), he said to his disciples, 'You must all fast early, my life is about to end.' At noon, he sat in full lotus position, upright and solemn, his breath faint, as if entering meditation, and passed away. He was seventy-two years old. At that time, there was the sound of stringed instruments in the sky, which everyone heard, and it stopped after a long time. After lying in state for several days, he was placed in a stone niche. His complexion was rosy, and his hands and feet were soft, just like when he was alive. On the seventh day of the eighth month of the sixth year of Zhenguan (632), Dharma Master Guanding passed away at Guoqing Temple. What Cheng Xi said was not wrong! (The biography says that when Master Zhiyi was dying, his disciples asked where he would be reborn, and the master replied, 'My teachers and friends are all following Avalokiteshvara (Guanyin) Bodhisattva to welcome me.' Fuxing said, 'However, the master often wished to be reborn in Tushita Heaven during his lifetime, but at the time of his death, he said that Avalokiteshvara Bodhisattva was coming to welcome him. It should be known that the rules and objects are adapted to the circumstances, and the teachings are established according to the conditions, and cannot be generalized.' According to the Contemplation Sutra, those who are reborn in the middle grade are personally welcomed by Amitabha Buddha (Amituo Fo) and all the great Bodhisattvas, not just Avalokiteshvara Bodhisattva alone. Master Zhiyi is a Bodhisattva of the stage of faith, so how could he not have a middle-grade rebirth? This is indeed a teaching established according to the circumstances. What Cheng Xi saw was Master Zhiyi's long-cherished wish!)
Dharma Master Huixian
Dharma Master Huixian, whose surname was Zhao, was from Puban in Hedong. Although he studied widely, he regarded the Avatamsaka Sutra (Huayan Jing) and the Nirvana Sutra (Niepan Jing) as the ultimate teachings of his Buddhist life. Until his later years, he was still deeply immersed in the study of these two sutras. He said to people, 'These two sutras are like wish-fulfilling jewels, and should not be forgotten or abandoned even for a moment.' He dreamed that a monk told him, 'You will be reborn in the winter of this year.' In mid-September, he felt slightly unwell and knew that he was about to pass away, so he told his attendants, 'I have been a monk for many years and have received the Bodhisattva precepts many times. Now I want to receive them again.' He summoned the great virtues, but no one responded. So he said, 'The great virtues are only cultivating themselves, how can they be said to be saving others?' He also said, 'Just take the precepts and recite them completely.' He congratulated himself and then quietly stopped. At night, there were strange celestial beings, scattered like stars before and after him, talking eloquently, sometimes appearing and sometimes disappearing. Everyone in the temple saw or heard them. Some people saw the Buddha image, but it did not enter the room. The next day, near noon, he suddenly got up, put his palms together, and summoned everyone, saying, 'Although there are many major limits, the minor limits...'
期一念。並好住。愿與大眾為歷劫因緣。遂臥氣絕。年七十五。即永徽六年十一月十七日也。寺有亙禪師。穎脫當時。有聲京洛。行彌勒業。愿生兜率天。睹仙行業感徴。必見慈氏矣。
法誠禪師
誠。姓樊氏。雍州萬年人也。童小出家。止藍田王效寺。事沙門僧弘。誦法華經。以為恒任。又謁禪林寺相禪師。詢於定行而德茂時宗。學優眾仰。隋文欽德。請遵戒范。乃陳表固辭。負笈長驅。夢感普賢勸書大教。誠曰。大教。大乘也。諸佛智慧。所謂般若。時學士張靜者。時號筆工。罕有加勝。乃請至山舍。令受齋戒。潔凈自修。口含香汁。身被新服。靜利其貨。竭力寫之。終部已來。誠恒每日燒香供養在其案前。點畫之間。心緣目視。略無遺漏。時感異鳥。形色希有。飛入室中。徘徊鼓舞。下至經案。自然馴狎。久之翔近。明年經了。將事興慶。鳥又飛來。前後如此者。非復可述。至貞觀十四年夏末。忽感余疾。自知即世。愿生兜率。索水浴訖。又索絡輿。傍自檢校。不許榮厚。至月末。日將現。無故語曰。欲來但入。未暇絃歌。顧侍人曰。吾聞諸行無常。生滅不住。九品往生。此言驗矣。今有童子相迎。久在門外。吾今去也。爾等。佛有正戒。無得有虧。后致悔也。言已。口出光明。照于楹內。又聞異
【現代漢語翻譯】 現代漢語譯本 希望以此一念，與大眾結下累世的因緣。於是臥倒氣絕而逝，享年七十五歲，即永徽六年（655年）十一月十七日。寺里有位亙禪師，才華橫溢，當時在京城一帶頗有名聲，修習彌勒菩薩的行業，發願往生兜率天，瞻仰彌勒菩薩的聖蹟，必定能見到慈氏菩薩。
法誠禪師
法誠，姓樊，是雍州萬年縣人。年幼出家，住在藍田縣的王效寺，侍奉沙門僧弘，經常誦讀《法華經》。又拜訪禪林寺的相禪師，請教禪定修行。因為德行高尚，學識淵博，受到大眾的敬仰。隋文帝欽佩他的德行，請他遵守戒律，但他上表堅決推辭，揹著書箱遠行。夢中感應到普賢菩薩勸他書寫大乘經典。法誠說：『大教，就是大乘佛法，諸佛的智慧，就是所謂的般若。』當時有位學士叫張靜，是當時著名的書法家，很少有人能超過他。於是請他到山舍，讓他受齋戒，潔身自好，口含香汁，身穿新衣。張靜爲了牟利，竭盡全力地書寫。自從開始書寫經書以來，法誠每天都在經案前燒香供養，點畫之間，心神專注，沒有絲毫遺漏。當時感應到奇異的鳥，形狀顏色非常罕見，飛入室內，徘徊飛舞，落到經案上，自然馴服親近。過了很久才飛走。第二年經書寫完，將要送到興慶寺時，鳥又飛來，前後如此，數不勝數。到了貞觀十四年（640年）夏末，忽然感到身體不適，自知將要去世，發願往生兜率天。讓人打水洗浴完畢，又要來絡輿，親自檢查，不許鋪張浪費。到了月末，太陽將要出來的時候，無緣無故地說：『想要來的就進來吧，沒空演奏音樂。』回頭對侍奉的人說：『我聽說諸行無常，生滅不住，九品往生，這話應驗了。現在有童子來迎接我，已經在門外等候很久了，我現在要走了。你們要記住，佛有正戒，不要違犯，以後會後悔的。』說完，口中發出光明，照亮了屋內的柱子，又聽到奇異的
【English Translation】 English version Hoping with this one thought to form karmic connections with everyone for countless kalpas. Thereupon, he lay down and passed away, at the age of seventy-five, on the seventeenth day of the eleventh month of the sixth year of Yonghui (655 AD). In the temple was the Chan master Heng, whose talent was outstanding and who was famous in the capital area. He practiced the conduct of Maitreya Bodhisattva, vowing to be reborn in Tushita Heaven to behold the sacred traces of Maitreya Bodhisattva, and he will surely see the Compassionate One.
Chan Master Facheng
Facheng, whose surname was Fan, was a native of Wannian County in Yongzhou. He left home at a young age and stayed at Wangxiao Temple in Lantian County, serving the Shramana Senghong, constantly reciting the Lotus Sutra. He also visited Chan Master Xiang of Chanlin Temple, seeking instruction in Chan practice. Because of his noble virtue and profound knowledge, he was admired by the masses. Emperor Wen of the Sui Dynasty admired his virtue and invited him to uphold the precepts, but he firmly declined with a memorial, carrying his books and traveling far away. In a dream, he was inspired by Samantabhadra Bodhisattva to write the Great Vehicle scriptures. Facheng said, 'The Great Teaching is the Mahayana Dharma, the wisdom of all Buddhas, which is called Prajna.' At that time, there was a scholar named Zhang Jing, who was a famous calligrapher, rarely surpassed by anyone. So he was invited to the mountain hermitage, where he was made to observe the precepts of purification, keeping himself clean and pure, holding fragrant juice in his mouth, and wearing new clothes. Zhang Jing, for the sake of profit, exerted all his efforts to write. Since the beginning of writing the scriptures, Facheng burned incense and made offerings before the scripture desk every day, focusing his mind on every stroke, without any omission. At that time, a strange bird was sensed, its shape and color very rare, flying into the room, hovering and dancing, landing on the scripture desk, naturally tame and close. After a long time, it flew away. The following year, when the scriptures were completed and were about to be sent to Xingqing Temple, the bird flew back again, and so on, countless times. In the late summer of the fourteenth year of Zhenguan (640 AD), he suddenly felt unwell, knowing that he was about to pass away, vowing to be reborn in Tushita Heaven. He asked for water to bathe, and then asked for a palanquin, personally inspecting it, not allowing extravagance. At the end of the month, as the sun was about to rise, he said for no reason, 'Those who want to come, just come in, I have no time to play music.' Turning to the attendants, he said, 'I have heard that all things are impermanent, arising and ceasing without abiding, and the nine grades of rebirth, this saying is verified. Now there are children coming to welcome me, waiting outside the door for a long time, I am leaving now. You must remember, the Buddha has the correct precepts, do not violate them, or you will regret it later.' After speaking, light emanated from his mouth, illuminating the pillars in the room, and a strange
香苾芬而至。但見端坐儼然。不覺其神已逝。時年七十有八(既愿生兜率。何言九品往生。以兜率勝境現前。即驗知九品往生不虛矣)。
大乘燈禪師
燈。愛州人也。幼隨父母泛舶往杜和羅缽底國。方始出家。后隨唐使剡緒入京。于玄奘法師處受具戒。居京數載。思禮聖蹤。遂持佛像經論。到師子國禮佛牙。備盡靈異。過東天竺。耽摩立底國。停一十二載。習梵語。循修福業。遇義凈法師。隨詣中天竺。到那爛陀寺。次向毗舍離國。至拘尸城。每自嘆曰。本意弘法。重之東土。寧志不我遂。奄爾衰年。今日雖不契本懷。來生愿畢斯志。其常修睹史多天業。夢會慈氏菩薩。日畫龍花一兩枝。用標心至。云云。
希圓法師
圓。姓張氏。姑蘇人。宗親豪富。而獨舍家。從登戒法。便游講肆。不滯一方。勤修三學。演暢經論。乃著玄中鈔數卷。皆辭義妙盡。恒勸人急修上生之業。且曰。非知之難。行之為難。汝曹勉旃。圓六時禮懺。未嘗少缺。圓之修習。愿見彌勒。一日講次。屹然坐終於法座。時眾聞異香裛孴。天樂錚鏦。或絕或連七日。此真上生之證歟。乃乾寧二年四月也。茶毗收舍利七百餘粒。被四明人赍往新羅國矣。
令諲法師
諲。姓楊氏。陜府閿鄉人。因游洛南長水。遇
【現代漢語翻譯】 現代漢語譯本： 香氣濃郁撲鼻而來。只見他端坐著，莊嚴肅穆。沒有察覺到他的神識已經離開了。享年七十八歲（既然希望往生兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在），為何又說九品往生？因為兜率勝境顯現在眼前，就驗證了九品往生不是虛假的）。
大乘燈禪師
燈禪師，是愛州人。小時候跟隨父母乘船前往杜和羅缽底國（Dvaravati，古國名）。在那裡才出家。後來跟隨唐朝使者剡緒進入京城。在玄奘（Xuanzang，唐代著名僧人）法師處受了具足戒。在京城住了幾年，思慕禮拜聖蹟。於是帶著佛像和經論，到師子國（Sri Lanka，斯里蘭卡）禮拜佛牙。經歷了各種靈異的事情。經過東天竺（Eastern India），耽摩立底國（Tamralipti，古國名）。停留了十二年，學習梵語，努力修習福業。遇到義凈（Yijing，唐代著名僧人）法師，跟隨他前往中天竺（Central India）。到達那爛陀寺（Nalanda Monastery，古印度佛教寺院）。接著前往毗舍離國（Vaishali，古國名），到達拘尸城（Kushinagar，佛陀涅槃之地）。他常常嘆息說：『我本來的心願是弘揚佛法，回到東土（指中國）。難道我的志向不能實現嗎？轉眼間已經衰老。今天雖然不能實現本來的願望，來生我願意完成這個志向。』他常常修習往生兜率天的功業，夢中會見慈氏（Maitreya，彌勒菩薩）菩薩。每天畫一兩枝龍華（象徵彌勒菩薩下生時所開的樹），用來表達自己的心意。如此等等。
希圓法師
圓法師，姓張，是姑蘇（Suzhou，蘇州）人。宗族親戚都很富有，但他獨自捨棄家庭。一受戒就遊歷各處講堂。不滯留在一個地方，勤奮修習戒定慧三學。演說經論。於是撰寫了《玄中鈔》好幾卷，都辭藻精妙，義理透徹。他常常勸人抓緊時間修習往生之業，並且說：『不是知道困難，而是實行困難。你們要努力啊。』圓法師每天六時禮拜懺悔，從未缺少。圓法師的修習，是希望見到彌勒菩薩。有一天講經的時候，安然坐化在法座上。當時眾人聞到奇異的香氣，天樂的聲音清脆悅耳，時斷時續持續了七天。這真是往生兜率天的證據啊。那是乾寧二年（895年）四月。荼毗后收集到舍利七百多粒，被四明（Ningbo，寧波）人帶往新羅國（Silla，古朝鮮國家）了。
令諲法師
諲法師，姓楊，是陜府閿鄉（Wenxiang，閿鄉）人。因為遊歷洛南長水（Changshui，地名），遇到
【English Translation】 English version: The fragrant aroma wafted in. One could only see him sitting upright and solemn. One did not realize that his spirit had already departed. He lived to the age of seventy-eight (Since he wished to be reborn in Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), why speak of the Nine Grades of Rebirth? Because the excellent realm of Tushita appears before one's eyes, it verifies that the Nine Grades of Rebirth are not false).
Zen Master Dacheng Deng
Deng was a native of Aizhou. As a child, he followed his parents on a ship to the country of Dvaravati (Dvaravati, an ancient kingdom). It was there that he first became a monk. Later, he followed the Tang envoy Yan Xu into the capital. He received the full precepts from Dharma Master Xuanzang (Xuanzang, a famous monk of the Tang Dynasty). After residing in the capital for several years, he longed to pay homage to the sacred sites. So, carrying Buddha images and scriptures, he went to the country of Simhala (Sri Lanka) to venerate the Buddha's tooth. He experienced all sorts of miraculous events. He passed through Eastern India and the country of Tamralipti (Tamralipti, an ancient kingdom). He stayed for twelve years, learning Sanskrit and diligently cultivating meritorious deeds. He met Dharma Master Yijing (Yijing, a famous monk of the Tang Dynasty) and followed him to Central India. He arrived at Nalanda Monastery (Nalanda Monastery, an ancient Buddhist monastery in India). Next, he went to the country of Vaishali (Vaishali, an ancient kingdom) and arrived at Kushinagar (Kushinagar, the place where the Buddha entered Nirvana). He often lamented, 'My original intention was to propagate the Dharma and return to the Eastern Land (referring to China). Is it that my aspirations cannot be fulfilled? In the blink of an eye, I am already old. Although I cannot fulfill my original wish today, I vow to complete this aspiration in the next life.' He constantly cultivated the deeds for rebirth in Tushita Heaven, and in his dreams, he would meet Maitreya (Maitreya, the Bodhisattva of the Future) Bodhisattva. Every day, he would paint one or two branches of the Dragon Flower (symbolizing the tree that blooms when Maitreya Bodhisattva descends), to express his sincere intention. And so on.
Dharma Master Xi Yuan
Yuan, whose surname was Zhang, was a native of Gusu (Suzhou). His relatives were wealthy, but he alone renounced his family. As soon as he received the precepts, he traveled to various lecture halls. He did not stay in one place, diligently cultivating the three studies of morality, concentration, and wisdom. He expounded on the scriptures and treatises. Thus, he wrote several volumes of the 'Profound Commentary,' all of which were exquisite in language and thorough in meaning. He constantly urged people to quickly cultivate the karma for rebirth in the upper realms, and said, 'It is not knowing that is difficult, but practicing is difficult. You must strive!' Dharma Master Yuan performed repentance rituals six times a day, never missing a single one. Dharma Master Yuan's practice was to hope to see Maitreya Bodhisattva. One day, while lecturing, he peacefully passed away on the Dharma seat. At that time, the assembly smelled a strange fragrance, and the sound of heavenly music was clear and melodious, sometimes continuous and sometimes intermittent for seven days. This is truly evidence of rebirth in Tushita Heaven. That was the fourth month of the second year of Qianning (895 AD). After cremation, more than seven hundred relics were collected, and they were taken to the country of Silla (Silla, an ancient Korean kingdom) by the people of Siming (Ningbo).
Dharma Master Ling Yin
Yin, whose surname was Yang, was a native of Wenxiang (Wenxiang), Shan Prefecture. Because he traveled to Changshui (Changshui, place name) in Luonan, he encountered
歸心檀信。構伽藍。就中講演經論三十餘載。日別誦維摩上生。以為恒課。執行持心。愿生兜率。以清泰二年乙未歲。終於邑寺。春秋七十一。法臘五十一。荼毗獲舍利。學人檀越。共建塔焉(下生經云。若釋迦文佛弟子修于梵行。來至我所。或奉持其法。來至我所。乃至若有書寫經頌。宣于素上。其有供養者。皆來至我所)。
貞晦法師
晦。姓包氏。吳郡常熟人。長講法華經。旁讀大藏教文。二時行道。精進罔疲。凡世伎術百家之言。黜于議論之外。誡門徒曰。異端之說。汩亂真心。無記不熏。何須習俗。吾止愿為師子吼。不作野干鳴也。但專香燭涂掃。修上生業。以內院為息肩之地。至後唐清泰二年。二月十日。召弟子五十餘人。自具香湯澡浴。令唱上生禮佛。罄舍衣資。為非時僧得施。至十一日。望空合掌云。勞其聖眾。排空相迎。滿百徒侶。爾日皆聞天樂之音。頃刻而卒。俗壽七十三。僧夏五十四臘。經講計三十七座。覽藏經二遍。以其年二月十八日。葬浚郊東寺莊之原。幢幡威儀。緇白弟子。約千餘人會送焉(經云。若有精進修諸功德。威儀不缺掃塔塗地。以眾名香妙花供養。乃至唸佛形像。稱彌勒名。發弘誓願命終如屈伸臂頃。即得往生兜率天。蓮花上。貞師即其人也。古人以異學為野干
【現代漢語翻譯】 現代漢語譯本：虔誠的信徒捐資建造寺廟，並在其中講授經論三十餘年。每日分別誦讀《維摩詰經》和《彌勒上生經》，作為固定的功課。認真修行，發願往生兜率天（Tushita Heaven，欲界六天之一，彌勒菩薩的居所）。在後晉清泰二年（935年）乙未歲，于寺廟中圓寂，享年七十一歲，僧臘五十一。火化后獲得舍利，學人和信徒共同建造佛塔供奉。（《彌勒下生經》說：『如果釋迦文佛的弟子修行梵行，來到我的住所；或者奉持佛法，來到我的住所；乃至有人書寫經文偈頌，宣講于絹素之上，供養他們的人，都將來到我的住所。』）
貞晦法師
貞晦法師，俗姓包氏，是吳郡常熟人。擅長講解《法華經》，廣泛閱讀大藏經的經文。早晚兩次精進行道，從不懈怠。凡是世俗的技藝和百家的言論，都排除在議論之外。他告誡門徒說：『異端的學說，擾亂真正的真心。沒有記錄的（事物）不會被薰染，何必學習世俗的習氣？我只愿做獅子吼，不做野乾的鳴叫。』只是專心於香燭涂掃，修習往生兜率天的功業，以內院作為休息的地方。到了後唐清泰二年（935年）二月十日，召集弟子五十餘人，親自用香湯沐浴，讓他們唱誦《上生經》和禮佛。傾盡所有的衣物和資財，佈施給非時而食的僧人。到十一日，朝著天空合掌說：『感謝聖眾，排空迎接。』所有的徒侶都聽到了天樂之音。頃刻之間就圓寂了，世俗年齡七十三歲，僧臘五十四年。講經共計三十七座，閱讀大藏經兩遍。于當年二月十八日，安葬在浚郊東寺莊的原野上。幢幡威儀，出家和在家的弟子，大約一千餘人蔘加了送葬。（經書上說：『如果有人精進修行各種功德，威儀沒有缺失，掃塔塗地，用各種名貴的香和美妙的花供養，乃至唸誦佛的形像，稱念彌勒菩薩的名號，發下宏大的誓願，命終時就像屈伸手臂一樣迅速，就能往生到兜率天，在蓮花之上。』貞晦法師就是這樣的人。古人把異端學說比作野干。）
【English Translation】 English version: A devout believer donated funds to build a monastery, and within it, he lectured on scriptures and treatises for more than thirty years. Each day, he separately recited the Vimalakirti Sutra and the Maitreya's Descent to Life Sutra as a fixed practice. Diligently cultivating, he vowed to be reborn in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm, the abode of Maitreya Bodhisattva). In the year yiwei of the Qingtai era of the Later Jin Dynasty (935 AD), he passed away at the monastery at the age of seventy-one, with fifty-one years of monastic life. After cremation, relics were obtained, and scholars and believers jointly built a pagoda to enshrine them. (The Maitreya's Descent Sutra says: 'If disciples of Shakyamuni Buddha cultivate pure conduct and come to my abode; or uphold the Dharma and come to my abode; even if someone writes scriptures and verses, proclaims them on silk, those who make offerings to them will all come to my abode.')
Dharma Master Zhenhui
Dharma Master Zhenhui, whose secular surname was Bao, was a native of Changshu in Wu Commandery. He excelled at lecturing on the Lotus Sutra and extensively read the texts of the Tripitaka. He practiced diligently twice a day, never tiring. All worldly skills and the words of various schools were excluded from discussion. He admonished his disciples, saying: 'Heterodox doctrines disturb the true mind. Unrecorded (things) will not be influenced, why learn worldly habits? I only wish to roar like a lion, not to howl like a jackal.' He focused solely on incense, candles, sweeping, and cultivating the karma for rebirth in Tushita Heaven, taking the inner courtyard as a place of rest. On the tenth day of the second month of the second year of the Qingtai era of the Later Tang Dynasty (935 AD), he summoned more than fifty disciples, personally bathed with fragrant water, and had them chant the Ascension Sutra and prostrate to the Buddha. He gave away all his clothing and possessions, donating them to monks who ate at improper times. On the eleventh day, he clasped his hands towards the sky and said: 'Thank you, holy assembly, for welcoming me in the sky.' All the disciples heard the sound of heavenly music. He passed away in an instant, at the secular age of seventy-three, with fifty-four years of monastic life. He lectured on the scriptures a total of thirty-seven times and read the Tripitaka twice. On the eighteenth day of the second month of that year, he was buried in the wilderness of Dongsi Village in Junjiao. Banners and ceremonial objects, monastic and lay disciples, about a thousand people attended the funeral. (The scriptures say: 'If someone diligently cultivates various merits, without lacking in decorum, sweeps pagodas and paints the ground, makes offerings with various precious incense and wonderful flowers, even recites the image of the Buddha, recites the name of Maitreya Bodhisattva, and makes great vows, at the moment of death, as quickly as stretching or bending an arm, they will be reborn in Tushita Heaven, on a lotus flower.' Dharma Master Zhenhui was such a person. The ancients compared heterodox doctrines to jackals.)
鳴。經論亦云。學習外書如刀割泥。自傷其刃。如觀日光。自損其目。今人猶恐學之不逮。豈不患其自傷之不深乎)。
恒超法師
超。姓馮氏。范陽人。祖父不仕。世修儒道。而家富巨萬。超生而聰慧。童稚不戲弄。年十五。早通六籍。尤善諷騷。辭調新奇。播流人口。忽一日。因閱佛經。洗然開悟。乃嘆曰。人生富貴。喻等幻泡。唯有真乘。可登運載。遂投駐蹕寺出俗。學大小乘經律論。講諸經論。二十餘年。宣導各三十餘遍。節操高邁。緇素見之。無不怯懼。時郡守李君。素重高風。欲飛章舉賜紫衣。超聞驚愕。遂命筆為詩云。虛著褐衣老。浮杯道不成。誓傳經論死。不染利名生。厭樹遮山色。憐牕向月明。他時隨范蠡。一棹五湖清。李君復令人勸勉。超確乎不拔。相國瀛王馮道。聞其名。知是鄉關宗人。先遺其書。序以歸向之意。超曰。貧道閑人。早舍父母。克志修行。本期彌勒知名。不謂浪傳於宰衡之耳也。于吾何益。門人敦喻。不得已而答書。具陳出家之人。豈得以虛名薄利。而留心乎。以乾祐二年。仲春三日。微疾數辰。而終於本院。院眾咸聞天樂沸空。乃升兜率之明證也。春秋七十三。僧臘三十五。茶毗收舍利二百餘顆。分施之外。緘五十顆于本院起塔(其邀名餐利之徒。讀斯傳者。宜
【現代漢語翻譯】 現代漢語譯本： 經書和論著也說，學習外道書籍就像用刀割泥，只會損傷刀刃；又像觀看太陽，只會損傷眼睛。現在的人還恐怕學得不夠深入，豈不是擔心自我傷害不夠深刻嗎？
恒超法師
恒超法師，姓馮，是范陽人。他的祖父和父親都沒有做官，世代修習儒家學說，但家產非常富有。恒超生來就聰明，小時候不玩遊戲。十五歲時，就精通了六經，尤其擅長寫《離騷》。他的文辭新穎奇特，廣為流傳。有一天，他偶然閱讀佛經，突然醒悟，於是感嘆道：『人生的富貴，就像虛幻的泡沫。只有真正的佛法，才能讓人登上解脫的道路。』於是，他到駐蹕寺出家，學習大小乘的經律論。他講解各種經論二十多年，每部經論都講解了三十多遍。他的節操高尚，僧人和俗人見到他，無不敬畏。當時郡守李君，一向敬重他的高風亮節，想上書朝廷賜給他紫衣。恒超聽說后非常驚訝，於是提筆寫詩說：『穿著粗布僧衣老去，乘著木杯也無法得道。我發誓要傳講經論直到死去，不為名利而活著。厭惡樹木遮蔽山色，喜愛窗戶對著明月。將來要像范蠡一樣，乘著小船在五湖上自由自在。』李君又派人勸勉他，恒超堅決不改變主意。相國瀛王馮道，聽說了他的名字，知道他是同鄉宗族的人，先寫信給他，表達歸依佛法的意思。恒超說：『貧道是個閑散之人，早就捨棄了父母，立志修行，本來希望彌勒佛知道我的名字，沒想到竟然傳到了宰相的耳朵里。這對我有什麼好處呢？』門人勸說他，他不得已才回信，詳細陳述了出家之人，怎麼能因為虛名薄利，而放在心上呢？在乾祐二年（949年）仲春三日，他稍微生病了幾天，就在本院圓寂了。寺院裡的人都聽到天樂響徹天空，這是他升到兜率天的明顯證據。他享年七十三歲，僧臘三十五年。火化后，收集到二百多顆舍利，分給眾人，另外用匣子裝了五十顆放在本院建塔。 （那些追求名利的人，讀到這篇傳記，應該...
【English Translation】 English version: The sutras and treatises also say, 'Studying external books is like cutting mud with a knife, only damaging the blade; like looking at the sun, only damaging the eyes.' People today are still afraid of not learning deeply enough, aren't they worried about not hurting themselves deeply enough?
Dharma Master Hengchao
Hengchao, whose surname was Feng, was from Fanyang. His grandfather and father did not serve as officials, and his family cultivated Confucianism for generations, but their family property was very wealthy. Hengchao was born intelligent and did not play games as a child. At the age of fifteen, he was proficient in the Six Classics, especially good at writing 'Li Sao'. His writing was novel and unique, and widely circulated. One day, he accidentally read the Buddhist scriptures and suddenly awakened, so he sighed: 'The wealth and glory of life are like illusory bubbles. Only the true Dharma can lead people to the path of liberation.' So, he went to Zhubi Temple to become a monk, studying the sutras, vinaya, and treatises of both Mahayana and Hinayana. He lectured on various sutras and treatises for more than twenty years, lecturing on each sutra and treatise more than thirty times. His integrity was noble, and monks and laypeople alike were in awe of him. At that time, the prefect Li Jun, who had always respected his noble character, wanted to write to the court to bestow a purple robe on him. Hengchao was very surprised when he heard this, so he picked up his pen and wrote a poem saying: 'Growing old wearing a coarse cloth robe, unable to attain the Way even riding a wooden cup. I vow to preach the sutras and treatises until I die, not living for fame and fortune. I hate the trees blocking the mountain scenery, I love the window facing the bright moon. In the future, I will be like Fan Li, riding a small boat freely on the Five Lakes.' Prefect Li sent people to persuade him again, but Hengchao firmly refused to change his mind. Prime Minister Ying Wang Feng Dao, heard his name and knew that he was a clansman from his hometown, first wrote to him, expressing his intention to take refuge in the Dharma. Hengchao said: 'This poor monk is a leisurely person, having long abandoned his parents, determined to cultivate, originally hoping that Maitreya Buddha would know my name, but unexpectedly it has spread to the ears of the prime minister. What good is this to me?' His disciples persuaded him, and he had no choice but to reply, detailing that a person who has left home, how can he be concerned with false fame and meager profit? In the second year of Qianyou (949), on the third day of the second month of spring, he fell slightly ill for a few days, and then passed away in his temple. The people in the temple all heard heavenly music resounding through the sky, which was clear evidence that he had ascended to Tushita Heaven. He lived to be seventy-three years old, and had been a monk for thirty-five years. After cremation, more than two hundred relics were collected, distributed to the people, and fifty were placed in a box to build a pagoda in the temple. (Those who pursue fame and fortune, should read this biography and...
退思之。及時知省)。
循州山神
唐。宣律師問天神曰。南海循州北山興寧縣界靈龕寺。多有靈蹟。何也。答曰。此乃文殊聖者弟子。為此山神多造惡業。文殊愍之。便來教化。遂識宿命。請為留跡。我常禮事。得離諸惡。文殊為現。今者是也。于貞觀三年。山神命終。生兜率天(見付屬儀。按經云善男子善女人。犯諸禁戒。造眾惡業聞是菩薩大悲名字。五體投地。誠心懺悔。是諸惡業。速得清凈是也)。
繼倫法師
倫。姓曹氏。晉陽人也。弱齒出家。慧察過人。登戒之後。至年二十一。學通法華經。義理幽賾。唯識因明二論。一覽能講。由是著述其鈔。又撰法華鈔三卷。以偽漢己巳歲。冬十月示疾心祈口述。愿生兜率內院。終后頂熱半日方冷。則開寶二年也。享年五十一。茶毗畢。淘獲舍利。遠近取供養焉。
從諫禪師
諫。姓張氏。本南陽人。越壯室之年。忽深信佛理。遂舍妻拏。求僧披剃焉。甫登戒地。堅護心珠。因悟禪那。頓了玄理。禪客鱗集。如孝子之事父母焉。其子。一日自廣陵來覲。遇諫于院門。威貌嚴莊。不復可識。乃問曰。從諫大德所居。諫指之。東南可尋。其子既去。遂闔門不出。其割裂愛網。又若此也。咸通七年丙戌歲。夏五月。忽出詣檀越辭別曰
【現代漢語翻譯】 現代漢語譯本 退思之。（及時知道反省）。
循州山神
唐朝(公元618年-907年)。宣律師問天神說：『南海循州北山興寧縣界靈龕寺，多有靈驗事蹟，是什麼原因呢？』天神回答說：『這是文殊菩薩（Manjusri，智慧的象徵）的弟子，因為是山神時造了很多惡業，文殊菩薩憐憫他，便來教化他，於是他知道了自己的宿命，請求文殊菩薩為他留下痕跡，我常常禮敬他，得以遠離各種惡行，文殊菩薩因此顯現。』在貞觀三年(公元629年)，山神命終，往生到兜率天（Tusita Heaven，彌勒菩薩的凈土）。（見《付屬儀》。按經文說：善男子善女人，犯了各種禁戒，造作各種惡業，聽到這位菩薩大悲的名字，五體投地，誠心懺悔，這些惡業，迅速得以清凈）。
繼倫法師
倫法師，姓曹，是晉陽人。年幼出家，智慧超群。受戒之後，到二十一歲時，精通《法華經》（Lotus Sutra），對其中的義理理解深刻。對於《唯識論》（Yogacara）和《因明論》（Hetu-vidya），看一遍就能講解。因此他撰寫了相關的註釋，又撰寫了《法華鈔》三卷。在偽漢己巳年（具體年份待考），冬季十月示現疾病，心中祈願口中唸誦，愿往生兜率內院。圓寂後頭頂發熱半天才冷卻，那是開寶二年(公元969年)。享年五十一歲。火化完畢，淘洗出舍利（Sarira，佛教聖物），遠近的人都來取走供養。
從諫禪師
諫禪師，姓張，原本是南陽人。超過壯年之後，忽然深信佛理，於是捨棄妻子兒女，請求出家為僧。剛一受戒，就堅定守護自己的心珠，因此領悟禪那（Dhyana，禪定），頓悟玄妙的道理。禪客像魚鱗一樣聚集在他身邊，如同孝子侍奉父母一樣。他的兒子，有一天從廣陵來拜見他，在寺院門口遇到從諫禪師，禪師威嚴莊重，已經無法辨認。於是問道：『從諫大德住在哪裡？』從諫禪師指著東南方向說：『可以去那裡尋找。』他的兒子離開后，從諫禪師就關上門不再出來。他割捨愛慾之網，又是這樣決絕。在咸通七年(公元866年)丙戌年，夏季五月，忽然出來向施主們告別說：
【English Translation】 English version Reflect upon it. (Timely know to introspect).
Mountain God of Xun Prefecture
During the Tang Dynasty (618-907 AD), Lawyer Xuan asked the heavenly deity, 'The Lingkan Temple on the northern mountain of Xun Prefecture, Xingning County, in the South Sea region, has many miraculous events. What is the reason for this?' The deity replied, 'This is a disciple of Manjusri (symbol of wisdom). Because he was a mountain god, he created much evil karma. Manjusri pitied him and came to teach him. Then he knew his past lives and requested Manjusri to leave traces for him. I often pay homage to him and am able to stay away from all kinds of evil. Manjusri therefore manifested. In the third year of Zhenguan (629 AD), the mountain god died and was reborn in Tushita Heaven (the Pure Land of Maitreya Buddha). (See 'The Ritual of Entrustment'. According to the sutra: Good men and good women, who have violated various precepts and created various evil karmas, upon hearing the name of this Bodhisattva of great compassion, prostrate themselves with their five limbs and sincerely repent, these evil karmas will quickly be purified).'
Dharma Master Jilun
Master Lun, whose surname was Cao, was from Jinyang. He left home at a young age and possessed extraordinary wisdom. After receiving the precepts, at the age of twenty-one, he was proficient in the Lotus Sutra, with a deep understanding of its profound principles. He could lecture on the Yogacara and Hetu-vidya after reading them once. Therefore, he wrote commentaries on them, and also wrote three volumes of the 'Lotus Sutra Commentary'. In the winter of the year Ji Si of the pseudo-Han Dynasty (specific year to be determined), in October, he showed signs of illness, praying in his heart and reciting with his mouth, wishing to be reborn in the inner court of Tushita Heaven. After his death, the top of his head remained hot for half a day before cooling down, which was the second year of Kaibao (969 AD). He lived to the age of fifty-one. After cremation, sariras (Buddhist relics) were found, and people from far and near came to take them for offering.
Chan Master Congjian
Chan Master Jian, whose surname was Zhang, was originally from Nanyang. After passing his prime, he suddenly deeply believed in Buddhist principles, so he abandoned his wife and children and requested to become a monk. As soon as he received the precepts, he firmly guarded the pearl of his mind, and thus realized Dhyana (meditation), and suddenly understood the profound truth. Chan practitioners gathered around him like scales, like filial sons serving their parents. One day, his son came from Guangling to visit him. He met Chan Master Congjian at the gate of the monastery. The Chan Master was dignified and solemn, and could no longer be recognized. So he asked, 'Where does the virtuous Congjian live?' Chan Master Congjian pointed to the southeast and said, 'You can find him there.' After his son left, Chan Master Congjian closed the door and never came out again. His cutting off the net of love was so decisive. In the summer of the year Bingxu, the seventh year of Xiantong (866 AD), he suddenly came out to bid farewell to the benefactors, saying:
。善建福業。貧道秋初當遠行。故相聞耳。至秋七月朔旦。盥手焚香。念慈氏如來已。右脅而臥是日無疾而化。行年八十餘矣。門人奉遺旨。送尸于林中。施諸鳥獸。三日複視之。肌貌如生。一無近者。遂以餅[饑-幾+宜]覆之。經宿有狐狼跡。唯啖所覆。身且儼如。乃焚之。收餘燼起白塔焉。
息塵比丘
塵。姓楊氏。并州人。年方十二。因夢金人。瑰奇之狀。引之入精廬。明旦白二親。懇求出家。未𠃔之前。泣而不食。父母憫其天然。情何猒塞。遂曲順之。即投草堂院。從師誦凈名經。菩薩戒。達宵不寐。年十七。便聽習維摩講席。粗知大義。及乎弱冠。乃受具戒。執持律范。曾無缺焉。年二十三。文義干通。復學因明唯識。不虧敷演。于天祐二年。李氏奄有河東。武皇帝請居大安寺凈土院。四事供養專覽藏教。修煉上生業。設無遮大齋。前後五會。塵常以身飼狼虎。入山谷中。其獸近嗅而奔走。又于林薄裸體。用啖蚊虻以為佈施。旋贖鱗羽。或施牢獄人食。或賑惠貧乏。或捐幡蓋。于凈明金藏二塔。又講華嚴新經。傳授崇福寺繼暉法師。由是三年不出院門。一字一禮華嚴經一遍。字字禮大佛名經。共一百二十卷。平常唯衣大布。不蓄盈長。晉高祖。賜紫服並懿號。固讓。于天柱寺示微疾。至七月
二十七日辰時。唱上生而逝矣。俗年六十三。僧臘四十四。焚之。得舍利數百粒。晉祖敕葬于晉水之西山。小塔至今存焉。
白居易侍郎
易。字樂天。太原人。敏悟絕倫。工文章。年十七。登進士第。仕至刑部尚書。居於東都。疏沼種樹。構石樓于香山。自號香山居士。嘗問心要。于凝禪師。元和四年。詔惟寬禪師入見問禪要。敕居易問師曰。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。易知杭州。往問道于鳥窠禪師。后至廬山。復問道于歸宗常禪師。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。易嘗于缽塔寺。依如大師受八關齋戒者九度(易。未達凈穢由心。苦樂皆妄。故起取捨之情。志願不一。若悟惟心。天宮凈土。並是化境。皆一同居之土。然四大本空。五蘊非我。又何苦樂之有哉)。
玄朗禪師
朗。字慧明。婺州東陽人。姓傅氏。雙林大士六世孫也。九歲出家。師授其經。日過七紙。弱冠。遠尋光州岸律師
【現代漢語翻譯】 現代漢語譯本： 二十七日辰時，唱著『上生』（往生）而逝世，世俗年齡六十三歲，僧侶年齡四十四歲。火化后，得到舍利數百粒。晉朝皇帝下令安葬在晉水西邊的山上，小塔至今仍然存在。
白居易侍郎（官名）
白居易，字樂天，太原人。天資聰穎，文采出衆。十七歲時考中進士。官至刑部尚書。居住在東都（洛陽），疏通沼澤，種植樹木，在香山建造石樓，自號香山居士。曾經向凝禪師請教修心要訣。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，命令白居易向禪師提問：『既然稱為禪師，為何還要說法？』禪師回答說：『無上菩提（最高的覺悟）體現在行為上就是戒律，用語言表達出來就是佛法，在心中實踐就是禪。戒律就是佛法，佛法離不開禪。』長慶二年（822年），白居易擔任杭州刺史，前往向鳥窠禪師問道。後來到了廬山，又向歸宗常禪師問道。曾經勸說一百四十八人，結成『上生會』，唸誦慈氏菩薩（彌勒菩薩）的名號，靜坐觀想慈氏菩薩的容貌，發願將來一定往生兜率天（彌勒凈土）。晚年患有風痹（癱瘓），於是專心致志于西方凈土，祈求往生安養（極樂世界）。畫了一幅西方變相圖，併發愿說：『極樂世界清凈土，沒有各種惡道和眾多的痛苦。愿像我這樣身患病苦的人，都能往生到無量壽佛（阿彌陀佛）的處所。』一天晚上，唸佛時在坐榻上，忽然去世。白居易曾經在缽塔寺，依止如大師受八關齋戒九次。（白居易沒有領悟到清凈與污穢都由心生，痛苦與快樂都是虛妄的，所以產生了取捨之心，志願不堅定。如果領悟到一切唯心所造，那麼天宮和凈土，都是化現的境界，都是一同居住的國土。然而四大皆空，五蘊非我，又有什麼痛苦和快樂可言呢？）
玄朗禪師
玄朗，字慧明，婺州東陽人，姓傅。是雙林大士（傅大士）的六世孫。九歲出家，師父教他讀經，一天能讀七紙。二十歲左右，遠行尋訪光州岸律師。
【English Translation】 English version: On the 27th day at the hour of Chen (7-9 AM), he passed away chanting 'Shang Sheng' (rebirth in higher realms). His secular age was sixty-three, and his monastic age was forty-four. After cremation, hundreds of Sharira (relics) were obtained. The Emperor of Jin ordered his burial on the western mountain of Jin River, where a small pagoda still stands today.
Bai Juyi, Vice Minister (official title)
Bai Juyi, also known as Letian, was from Taiyuan. He was exceptionally intelligent and skilled in writing. At the age of seventeen, he passed the imperial examination and became a Jinshi (successful candidate). He served as the Vice Minister of the Ministry of Justice. He resided in Dongdu (Luoyang), dredging swamps, planting trees, and building a stone pavilion on Xiangshan (Fragrant Mountain), calling himself the Hermit of Xiangshan. He once asked Chan Master Ning about the essentials of cultivating the mind. In the fourth year of Yuanhe (809 AD), the Emperor ordered Chan Master Weikuan to enter the palace to inquire about the essence of Chan, and ordered Bai Juyi to ask the master: 'Since you are called a Chan Master, why do you preach the Dharma?' The Chan Master replied: 'Supreme Bodhi (highest enlightenment) is manifested in behavior as precepts, expressed in words as Dharma, and practiced in the heart as Chan. Precepts are Dharma, and Dharma is inseparable from Chan.' In the second year of Changqing (822 AD), Bai Juyi served as the governor of Hangzhou and went to ask Chan Master Niaoke about the Way. Later, he went to Mount Lu and asked Chan Master Guizong Chang about the Way. He once persuaded one hundred and forty-eight people to form a 'Shang Sheng Society,' reciting the name of Bodhisattva Cishi (Maitreya Bodhisattva), meditating on the appearance of Bodhisattva Cishi, and vowing to be reborn in Tushita Heaven (Maitreya's Pure Land) in the future. In his later years, he suffered from Fengbi (paralysis), so he devoted himself to the Western Pure Land, praying for rebirth in An'yang (Sukhavati, the Land of Bliss). He painted a transformation tableau of the Western Pure Land and made a vow, saying: 'The Pure Land of Ultimate Bliss, without all evil paths and many sufferings. 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 from Master Ru at Bota Temple nine times. (Bai Juyi did not realize that purity and impurity arise from the mind, and suffering and happiness are illusory, so he developed a mind of acceptance and rejection, and his vows were not firm. If he had realized that everything is created by the mind, then the heavenly palace and the Pure Land are all manifested realms, all lands of cohabitation. However, the four elements are fundamentally empty, and the five aggregates are not me, so what suffering and happiness is there? )
Chan Master Xuanlang
Xuanlang, also known as Huiming, was from Dongyang, Wuzhou, with the surname Fu. He was the sixth-generation descendant of Great Master Shuanglin (Fu Dashi). He became a monk at the age of nine. His teacher taught him the scriptures, and he could read seven sheets a day. Around the age of twenty, he traveled far to seek out Vinaya Master An of Guang Prefecture.
受滿足戒。旋學律范。又博覽經論。聞天臺一宗。可以清眾滯。可以趣一理。因詣慧威法師受學。不患貧苦。達法華凈明大論。止觀禪門等。凡一宗之教跡。研核至精。后依恭禪師。重修觀法。游心十乘。諦冥三觀。四悉利物。六即體遍。雖致心物表。身厭人寰。情捐田廬。志棲林壑。隱左溪巖。因以為號。獨坐一室。三十餘秋。麻纻為衣。糲蔬充食。每翹跪祈請。愿生兜率內院。斂念之頃。忽感舍利從空而下。構殿壁。繢觀音賓頭盧像。焚香斂念。便感五色神光。道俗俱瞻。嘆未曾有。此後猿玃來。而捧缽。或飛鳥息。以聽經。誨人匪倦。講不待眾。一郁多羅。四十餘年。一尼師壇。終身不易。食無重味。居必偏廈。非因尋經典。不然一燭。非因覲聖容。不行一步。其細行細心。蓋循律法之制。遂得遠域沙門。鄰境耆耋。擁塞填門。天臺之教鼎盛。何莫由斯也。一日顧謂門人曰。吾眾事云畢。年旦暮焉。以天寶十三年九月十九日。呼門人曰。吾六即道圓。萬行未得。戒為心本。汝等師之。即端坐長別。春秋八十有二。僧臘六十一。眾夢其居寶閣第四重。是表第四天內院也。茶毗已。分舍利為二分。一塔左溪之西原。一塔東陽之東原。行其道者。號左溪焉。為天臺第八祖也。
法興法師
興。洛京人。七
【現代漢語翻譯】 現代漢語譯本 受持滿足戒（佛教戒律，旨在使修行者在戒律上達到圓滿）。隨後學習律宗的規範。又廣泛閱讀經書和論著。聽聞天臺宗，認為可以使僧眾擺脫困境，可以趨向唯一的真理。因此前往慧威法師處學習。不以貧困為憂，通達《法華經》、《凈名經》等大論，以及止觀禪門等。凡是天臺宗的教義，都研究得非常精深。後來依止恭禪師，重新修習觀法，用心於十乘觀法，深刻理解三觀（空觀、假觀、中觀），用四悉檀（四種普渡眾生的方法：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）利益眾生，六即（理即、名字即、觀行即、相似即、分證即、究竟即）的道理體現在一切事物中。雖然內心致力於超脫世俗，身體厭倦人世，情感拋棄田地房屋，志向寄託于山林。隱居在左溪巖，因此以此為號。獨自坐在一間屋子裡，三十多年。用麻布和粗布做衣服，用粗糧蔬菜充飢。每次跪拜祈禱，希望往生到兜率內院（彌勒菩薩居住的地方）。在收斂心念的時候，忽然感到舍利從空中降落。在殿壁上繪製觀音和賓頭盧（十六羅漢之一）的畫像。焚香收斂心念，便感到五色神光，道士和俗人都看見了，讚歎從未有過。此後猿猴前來，捧著缽。或者飛鳥停息，聽他講經。教誨人不倦怠，講經不等待人多。一件郁多羅（上衣），穿了四十多年。一塊尼師壇（坐具），終身不更換。吃飯沒有多餘的味道，居住必定是偏僻的房屋。不是因為尋找經典，不然不點燃蠟燭。不是因為瞻仰聖容，不走一步路。他細緻的行為和心思，都遵循律法的制度。於是得到遠方沙門和鄰近年長者的擁戴，擁擠地堵塞門庭。天臺宗的教義如此興盛，沒有不是因為他的緣故。一天，回頭對門人說：『我的事情都做完了，年歲也快到盡頭了。』在唐玄宗天寶十三年（754年）九月十九日，呼喚門人說：『我的六即道理已經圓滿，萬行還沒有得到。戒律是心之根本，你們要以它為師。』說完就端坐長逝。享年八十二歲，僧臘六十一年。僧眾夢見他居住在寶閣第四重，這是表示居住在第四天兜率內院。火化后，將舍利分為兩份，一份建塔在左溪的西邊，一份建塔在東陽的東邊。修行他的道的人，稱他為左溪。是天臺宗第八祖。
法興法師
法興，洛陽人，七歲
【English Translation】 English version He received the Satisfying Precepts (Buddhist precepts aimed at perfecting the practitioner in discipline). Subsequently, he studied the Vinaya School's norms. He also extensively read scriptures and treatises. Upon hearing of the Tiantai School, he believed it could relieve the difficulties of the Sangha and lead to the singular truth. Therefore, he went to Dharma Master Huiwei to study. He did not worry about poverty, mastering major treatises such as the Lotus Sutra and the Vimalakirti Sutra, as well as the Samatha-Vipassana meditation methods. He studied all the teachings of the Tiantai School with utmost diligence. Later, he relied on Zen Master Gong to re-cultivate the methods of contemplation, focusing his mind on the Ten Vehicles of Contemplation, deeply understanding the Threefold Contemplation (emptiness, provisional existence, and the middle way), benefiting beings with the Four Siddhis (four methods of universal salvation: mundane siddhi, individual siddhi, remedial siddhi, and ultimate siddhi), and embodying the principle of the Six Identities (identity in principle, identity in name, identity in practice, identity in resemblance, partial identity, and ultimate identity) in all things. Although his heart was devoted to transcending the mundane, his body wearied of the human world, his emotions abandoned fields and houses, and his aspirations were placed in forests and valleys. He lived in seclusion at Zuoqi Rock, hence taking it as his name. He sat alone in a room for over thirty years. He wore clothes made of hemp and coarse cloth, and sustained himself with coarse grains and vegetables. Each time he knelt and prayed, he hoped to be reborn in the inner court of Tushita Heaven (where Maitreya Bodhisattva resides). During moments of collected mindfulness, he suddenly felt relics descending from the sky. He painted images of Avalokitesvara and Pindola (one of the Sixteen Arhats) on the walls of the hall. Burning incense and collecting his thoughts, he then felt five-colored divine light, which both Daoists and laypeople witnessed, marveling at its unprecedented nature. Thereafter, monkeys came, holding bowls. Or birds rested, listening to him preach. He taught people tirelessly, preaching without waiting for a large crowd. He wore one uttarāsanga (upper robe) for over forty years. He never changed one nisidana (sitting cloth) throughout his life. His meals had no extra flavors, and his dwelling was always a secluded house. If not for searching for scriptures, he would not light a candle. If not for venerating sacred images, he would not take a step. His meticulous actions and thoughts all followed the rules of the Vinaya. Thus, he gained the support of monks from distant lands and elders from neighboring regions, who crowded his gate. The teachings of the Tiantai School flourished so greatly, and it was all due to him. One day, he turned to his disciples and said, 'My affairs are completed, and my years are coming to an end.' On the nineteenth day of the ninth month of the thirteenth year of the Tianbao era (754 AD) of Emperor Xuanzong of Tang, he called his disciples and said, 'My understanding of the Six Identities is complete, but the myriad practices have not been attained. The precepts are the foundation of the mind; you must take them as your teacher.' After saying this, he sat upright and passed away. He lived to be eighty-two years old, with sixty-one years as a monk. The Sangha dreamed that he resided in the fourth level of the treasure pavilion, which signifies residing in the inner court of the fourth heaven, Tushita. After cremation, the relics were divided into two parts, one pagoda built to the west of Zuoqi, and one pagoda built to the east of Dongyang. Those who practiced his way called him Zuoqi. He is the eighth patriarch of the Tiantai School.
Dharma Master Faxing
Faxing, a native of Luoyang, was seven years old
歲出家。不參流俗。執巾提盥。罔憚勤苦。諷法華凈名經。戒律軌儀。有持不犯。節操孤穎。所沾利物。身不主持。付囑門人。即修功德。建三層七間彌勒大閣。高九丈五尺。尊像七十二位聖賢。八大龍王。罄從嚴飾。大和二年春正月。聞空有聲云。入滅時至。兜率天眾。今來迎導。於是洗浴焚香。端坐入滅。建塔于寺西北一里所(經云。佛告優波離。未來世中。諸眾生等。聞是菩薩大悲名稱。造立形像。香花衣服。繒蓋幢幡。禮拜繫念。此人命欲終時。彌勒菩薩。放眉間白毫大人相光。與諸天子。雨曼陀羅花。來迎此人。此人須臾。即得往生。值遇彌勒。頭面。禮敬未舉頭頃。便得聞法。即于無上道。得不退轉。于未來世。得值恒河沙等諸佛如來。是彌勒菩薩。當爲未來世。一切眾生。作大皈依處。若有皈依彌勒菩薩。當知是人。于無上道。得不退轉。彌勒菩薩成佛時。如此行人見佛光明。即得受記。此興之明證也)。
智江法師
江。俗姓單。幽州三河南管人也。唐乾寧四載。始年十五。遂成息慈。往五臺山梨園寺。納木叉法。自此擔簦請業。擇木依師。凈名上生二典。疏釋煥然。因著瑞應鈔八卷。同光元年。在微子之墟住院。締構堂宇。輪奐可觀。復塑慈氏釋迦二尊。十六羅漢像。咸加績彩。克肖
【現代漢語翻譯】 現代漢語譯本 出家時，他不隨波逐流，而是親自執巾端水，不畏懼辛勞。他誦讀《法華經》、《維摩詰經》，嚴守戒律儀軌，品行高潔。他所獲得的利益都用來幫助他人，自己從不佔有，而是全部交給門人，讓他們繼續修功德。他建造了一座三層七間的彌勒大閣，高九丈五尺，閣中供奉七十二位聖賢和八大龍王，一切都裝飾得莊嚴肅穆。唐大和二年（828年）春正月，他聽到空中傳來聲音說：『入滅的時刻到了，兜率天的天眾現在前來迎接。』於是他沐浴焚香，端坐入滅。人們在寺廟西北一里的地方為他建造了塔。（經書中說：佛告訴優波離，未來世中的眾生，如果聽聞這位菩薩的大悲名號，並造立他的形像，用香花衣服、繒蓋幢幡來禮拜繫念，那麼此人臨命終時，彌勒菩薩會從眉間放出白毫大人相光，與諸天子一起，散下曼陀羅花來迎接此人。此人須臾之間，便能往生兜率天，值遇彌勒菩薩，頭面禮敬還未抬起頭的時候，便能聽聞佛法，從而在無上道上得到不退轉。在未來世，還能值遇恒河沙數般的諸佛如來。這位彌勒菩薩，將成為未來世一切眾生的大皈依處。如果有人皈依彌勒菩薩，應當知道此人在無上道上得到不退轉。彌勒菩薩成佛的時候，這樣的人見到佛的光明，就能得到授記。這些都是智江法師往生的明確證明。）
智江法師
智江法師，俗姓單，是幽州三河南管人。唐乾寧四年（897年），他十五歲時，便立志修行，前往五臺山梨園寺，接受納木叉法（佛教出家儀式）。自此以後，他肩挑行李，四處求學，選擇良木而棲，依止明師。他對《維摩詰經》和《上生經》這兩部經典的疏釋非常精通。他還撰寫了《瑞應鈔》八卷。後唐同光元年（923年），他在微子之墟的寺院裡擔任住持，建造殿堂房屋，規模宏偉壯觀。他還塑造了慈氏（彌勒菩薩）和釋迦牟尼佛兩尊佛像，以及十六羅漢像，都裝飾得色彩鮮豔，栩栩如生。
【English Translation】 English version He left home at a young age, not conforming to worldly customs. He personally took care of washing and cleaning, not fearing hardship. He recited the Lotus Sutra (法華經), and the Vimalakirti Sutra (凈名經), upholding the precepts and rules without violation. His integrity was outstanding, and he used all benefits to help others, never keeping anything for himself, entrusting everything to his disciples to continue cultivating merit. He built a three-story, seven-room Maitreya Pavilion, nine zhang and five chi tall, enshrining seventy-two sages and the Eight Great Dragon Kings, all adorned with solemnity. In the first month of spring in the second year of the Dahe era of the Tang Dynasty (828 AD), he heard a voice in the air saying, 'The time of entering nirvana has arrived. The beings of Tushita Heaven are now coming to welcome you.' Thereupon, he bathed, burned incense, and entered nirvana in a seated posture. A pagoda was built for him one li northwest of the temple. (The sutra says: The Buddha told Upali, 'In the future, if sentient beings hear the name of this Bodhisattva's great compassion, create his image, and offer incense, flowers, clothing, silken canopies, and banners, and pay homage with mindfulness, then when this person is about to die, Maitreya Bodhisattva will emit a ray of light from the white hair between his eyebrows, and together with the heavenly beings, will shower mandala flowers to welcome this person. This person will instantly be reborn in Tushita Heaven, encounter Maitreya Bodhisattva, and before he even raises his head from prostration, he will hear the Dharma, thereby attaining non-retrogression on the unsurpassed path. In future lives, he will encounter Buddhas as numerous as the sands of the Ganges River. This Maitreya Bodhisattva will become the great refuge for all sentient beings in the future. If anyone takes refuge in Maitreya Bodhisattva, know that this person will attain non-retrogression on the unsurpassed path. When Maitreya Bodhisattva attains Buddhahood, such a person will see the Buddha's light and receive a prediction of enlightenment. This is clear evidence of Zhi Jiang's rebirth.)
Dharma Master Zhi Jiang
Zhi Jiang, whose lay surname was Shan, was a native of Sannan, Youzhou. In the fourth year of the Qianning era of the Tang Dynasty (897 AD), at the age of fifteen, he resolved to cultivate compassion and wisdom. He went to Liyuan Temple on Mount Wutai and received the moksha Dharma (Buddhist ordination). From then on, he carried his baggage and sought knowledge everywhere, choosing a good tree to rest on and relying on a wise teacher. He was proficient in the commentaries on the Vimalakirti Sutra (凈名經) and the Sutra on Maitreya's Rebirth (上生經). He also wrote the eight-volume Ruiying Chao. In the first year of the Tongguang era of the Later Tang Dynasty (923 AD), he served as the abbot of a temple in the ruins of Weizi, constructing halls and buildings that were magnificent and impressive. He also sculpted statues of Maitreya (慈氏) and Shakyamuni Buddha (釋迦牟尼佛), as well as the Sixteen Arhats (十六羅漢), all adorned with vibrant colors and lifelike details.
聖儀。善務方辦。俄遘沉疴。以周顯德五年。孟秋順終。享齡七十四。當屬纊時。滿院天人雜沓。若迎尊之狀。疇昔誓生睹史之昭應也。吏部員外郎李鉉著塔銘之(上生經。乃安陽侯所譯。前哲已多疏釋。今不一存。惜哉。無價寶珠。誠非薄福者能得。安陽。本沮渠國人。是蒙遜之從弟。為人強記。涉獵群書。因曇無讖法師入河西。弘闡佛法。安陽乃銳意內典。奉持五禁。所讀眾經。即能諷誦。常以為務。少時嘗度流沙。至於闐國。遇天竺法師佛陀斯那。咨問道義。斯那天才秀髮。誦半億偈。西方諸國。號為人中師子。安陽從受禪秘要治病經。東歸高昌。得觀世音彌勒二觀經。各一卷。及還河西。即譯出禪要。轉為晉文。及偽魏吞併西涼。乃南奔于宋。晦志𢍉身。不交世務。常游止塔寺。以居士自𢍉。初出彌勒觀音二觀經丹陽尹孟顗。見而善之。深加賞接。復請出禪經。臨筆無滯。旬有七日。出為五卷。安陽無慾榮利宣通正法。是以黑白咸敬而加焉)。
善本禪師
本。俗姓董。穎川人。父祖皆宦。母于佛前禱曰。若得子。必以事佛。及生。而骨相秀異。既長。博學操履清修。無仕宦意。終日沉默。嘉祐八年。為試大僧。依圓成律師。師語人曰。本。他日當有海內名。遂使聽習毗尼妙法蓮華。夜夢善財童
【現代漢語翻譯】 現代漢語譯本： 聖儀（佛教儀式）。善事辦理妥當。不久遭遇重病。在周顯德五年（958年）孟秋安詳去世，享年七十四歲。臨終時，滿院天人眾多，好像迎接尊者一樣。這是昔日發誓往生兜率天的昭示應驗啊！吏部員外郎李鉉撰寫了塔銘。 （《上生經》，是安陽侯所翻譯。前代的賢哲已經有很多疏解和解釋，現在不再一一儲存。可惜啊！無價的寶珠，確實不是福薄的人能夠得到的。安陽，原本是沮渠國人，是沮渠蒙遜的堂弟。為人記憶力強，廣泛閱讀各種書籍。因為曇無讖法師進入河西，弘揚佛法，安陽於是銳意研究佛經，奉持五戒。所讀的眾多經典，立即就能背誦。常常以此為務。年少時曾經度過流沙，到達于闐國。遇到天竺法師佛陀斯那，請教佛法義理。佛陀斯那天才出衆，能誦半億偈頌。西方各國，號稱為人中師子。安陽跟隨他學習禪定秘要治病經。東歸高昌，得到觀世音、彌勒二觀經，各一卷。等到返回河西，就翻譯出禪要，轉譯為晉文。等到偽魏吞併西涼，就南奔到宋朝。隱藏志向，謹慎處身，不與世俗交往。常常遊歷于塔寺，以居士自居。當初翻譯出彌勒、觀音二觀經，丹陽尹孟顗，見到后非常讚賞，深深地加以賞識和接待。又請他翻譯禪經，下筆沒有停滯，十七天就翻譯出五卷。安陽沒有貪圖榮華利祿的心，宣揚流通正法，因此僧俗都很尊敬和敬重他）。
善本禪師
善本，俗姓董，是穎川人。他的父親和祖父都是做官的。他的母親在佛前祈禱說：『如果能得到兒子，一定讓他侍奉佛。』等到善本出生，他的骨骼相貌就顯得秀美奇異。長大后，博學多才，操守清廉，沒有做官的意願，整天沉默寡言。嘉祐八年（1063年），參加試大僧的考試，依止圓成律師。圓成律師對人說：『善本，他日一定會享有海內盛名。』於是讓他聽習毗尼和《妙法蓮華經》。晚上夢見善財童子。
【English Translation】 English version: Śheng Yi (Buddhist rituals). Good deeds were properly handled. Soon after, he encountered a serious illness. In the fifth year of Xiande during the Later Zhou Dynasty (958 AD), he passed away peacefully in late autumn, at the age of seventy-four. At the time of his death, the courtyard was filled with numerous devas and humans, as if welcoming a venerable one. This was a clear manifestation of his past vow to be reborn in the Tuṣita Heaven! (The Sheng Jing (The Sutra of Rebirth), was translated by Marquis Anyang. Scholars of the past have already provided many commentaries and explanations, which will not be preserved here one by one. Alas! A priceless jewel, indeed, cannot be obtained by those with meager blessings. Anyang was originally from the Jūqu Kingdom, a cousin of Jūqu Mengxun. He was known for his strong memory and extensive reading. Because Dharma Master Tanwuchen entered Hexi and propagated Buddhism, Anyang became deeply interested in Buddhist scriptures, upholding the five precepts. He could immediately recite the many scriptures he read. He often made this his duty. In his youth, he once crossed the shifting sands to the Kingdom of Khotan. There, he met the Indian Dharma Master Buddhasena and consulted him on the principles of Buddhism. Buddhasena was a genius, capable of reciting half a billion verses. The countries of the West called him a 'Lion among Men.' Anyang followed him to study the Chan Secrets for Healing Sutra. Returning east to Gaochang, he obtained one volume each of the Contemplation Sutra of Avalokiteśvara and the Contemplation Sutra of Maitreya. Upon returning to Hexi, he translated the Chan Secrets, rendering it into Jin script. When the pseudo-Wei annexed Western Liang, he fled south to the Song Dynasty. He concealed his ambitions, conducted himself cautiously, and did not engage in worldly affairs. He often traveled to pagodas and temples, living as a layman. Initially, when he translated the Contemplation Sutra of Maitreya and the Contemplation Sutra of Avalokiteśvara, Meng Yi, the magistrate of Danyang, saw them and greatly admired them, showing deep appreciation and hospitality. He also requested him to translate the Chan Sutra. He wrote without pause, completing five volumes in seventeen days. Anyang had no desire for fame or wealth, but only sought to propagate the true Dharma, and therefore, both monks and laypeople respected and revered him.)
Chan Master Shanben
Shanben, whose lay surname was Dong, was from Yingchuan. His father and grandfather were both officials. His mother prayed before the Buddha, saying, 'If I can have a son, I will dedicate him to serving the Buddha.' When Shanben was born, his bones and features appeared beautiful and extraordinary. As he grew up, he was learned and virtuous, with no desire for officialdom, remaining silent all day long. In the eighth year of Jiayou (1063 AD), he took the examination for senior monks, relying on Vinaya Master Yuancheng. Vinaya Master Yuancheng said to others, 'Shanben will surely have a great reputation throughout the country one day.' He then had him study the Vinaya and the Wonderful Dharma Lotus Sutra. At night, he dreamed of Sudhana.
子。合掌導而南。既覺曰。諸聖加被我矣。欲我南詢諸友乎。時圓照禪師。道振吳中。即往謁之。默契宗旨。服勤五載。盡得其要。后游浮山。見巖叢之勝。有終焉之志。遂居大寂巖。久之出世。于婺州雙林浙東。道俗追崇。謂傅大士復生焉。移住錢塘凈慈。繼圓照之後。禪徒千餘眾。神宗詔住京師法雲寺。賜號大通禪師。又繼圓通之後。王公貴人。施捨填門。廈屋萬間。塗金縷碧。如地涌寶坊。升堂說法。如象王回顧。學者多因此悟入。大觀三年十二月甲子。屈三指。謂左右曰。止有三日。已而果歿。有異禽翔鳴于庭而去。將終之夕。越僧數人。夢師歸兜率天云。塔全身於上方。為大鑒下十三代。雲門下七世也。
志德法師
德號云巖。山東昌鎦氏子也。童年出俗。聽習經論。盡得其奧。元世祖召見。賜紫方袍。命主天禧旌忠二剎。日講法華華嚴金剛唯識等疏。特賜佛光大師之號。每與七眾授戒。必令其父母兄弟。相教無犯。至於然香然頂指。為終身誓。故恒以律。繩自徒眾。若互用常住物者。誤一罰百。故犯擯之。居天禧三十餘年。一衲一履。終身不易。午過不食。夜則危坐達旦。以苦誦喪明。忽夢梵僧迎居兜率內院高座。空中散花如雨。因示微疾。至治二年二月七日。猶誦經不輟。頃之辭眾。安坐
【現代漢語翻譯】 現代漢語譯本： 子（指某人）。合掌向南引導。醒悟后說：『諸聖加持我了。』想讓我向南拜訪各位朋友嗎？當時圓照禪師，聲名遠播吳中（指今江蘇南部一帶），（子）便前往拜見他，默默地領會了他的宗旨，服侍勤勞了五年，完全領悟了其中的要義。後來遊歷浮山，看到巖石山林的優美，有了在此終老的想法，於是居住在大寂巖。過了很久才出山弘法，在婺州（今浙江金華一帶）雙林浙東一帶，道士俗人都追隨崇敬他，說他是傅大士（傅翕，南朝梁代居士，以在家身份弘揚佛法）復生。後來移居到錢塘（今杭州）凈慈寺，接替圓照禪師之後的位置，禪宗弟子有一千多人。神宗（趙頊，1067-1085年在位）下詔讓他住持京師（今北京）法雲寺，賜號大通禪師。又接替圓通禪師之後的位置，王公貴人，施捨的財物堆滿了門庭，建造的房屋有一萬間，塗上金漆，繪上彩色的花紋，如同從地裡涌出的寶坊。升堂說法時，如同象王（比喻佛）回顧。學習的人因此而領悟佛法。大觀三年（1109年）十二月甲子日，彎曲三個手指，對身邊的人說：『只有三天了。』不久果然去世。有奇異的鳥在庭院裡盤旋鳴叫著離去。將要去世的晚上，有幾個越地（今浙江一帶）的僧人，夢見禪師回到了兜率天（佛教欲界第四天）的雲端。將全身舍利塔建在上方，是大鑒禪師（慧能）的第十三代弟子，雲門宗的第七代傳人。
志德法師
法號云巖。是山東昌鎦（今山東高青縣一帶）人。從小就出家，聽聞學習經書理論，完全領悟了其中的奧妙。元世祖（忽必烈）召見他，賜予紫色的袈裟，任命他主持天禧旌忠寺。每天講解《法華經》、《華嚴經》、《金剛經》、《唯識論》等經書的疏解。特別賜予佛光大師的稱號。每次給七眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷和式叉摩那）授戒時，一定讓他們的父母兄弟，互相教導不要違犯戒律，甚至燃香、燃頂、燃指，作為終身的誓言。所以經常用戒律來約束自己的徒眾。如果有人互相使用常住（寺院公有）的物品，即使是誤用也要罰一百倍的價值，屢次違反的就驅逐出去。居住在天禧寺三十多年，一件僧衣一雙鞋，終身不更換。過了中午就不吃飯，晚上就端坐到天亮。因為刻苦誦經而導致失明。忽然夢見梵僧迎接他到兜率內院的高座上，空中散花如同下雨。因此顯示出輕微的疾病，至治二年（1322年）二月七日，還在不停地誦經。不久向眾人告別，安然坐化。
【English Translation】 English version: A certain disciple, with palms together, guided him southward. After awakening, he said, 'The saints have blessed me. Do they wish me to inquire among my friends in the south?' At that time, Chan Master Yuanzhao's reputation was flourishing in Wuzhong (southern Jiangsu area). (The disciple) went to visit him, silently comprehending his teachings, diligently serving for five years, and fully grasping its essence. Later, he traveled to Mount Fu, admiring the beauty of the rocky forests, and aspired to spend his life there. Thus, he resided at Daji Rock. After a long time, he emerged to propagate the Dharma in Shuanglin, Wuzhou (Jinhua, Zhejiang area) and eastern Zhejiang, where Daoists and laypeople revered and admired him, saying he was the reincarnation of Layman Fu Dashi (Fu Xi, a lay Buddhist in the Liang Dynasty of the Southern Dynasties, who promoted Buddhism as a layman). Later, he moved to Jingci Temple in Qiantang (Hangzhou), succeeding Chan Master Yuanzhao. He had over a thousand Chan disciples. Emperor Shenzong (reigned 1067-1085) issued an edict for him to reside at Fayun Temple in the capital (Beijing), bestowing upon him the title of Greatly Penetrating Chan Master. Succeeding Chan Master Yuantong, princes, dukes, and nobles filled the gate with offerings, building ten thousand rooms, painted with gold and intricate patterns, like a treasure pavilion emerging from the earth. When he ascended the Dharma hall to preach, it was like the Elephant King (a metaphor for the Buddha) looking back. Many learners attained enlightenment because of this. On the Jiazi day of the twelfth month of the third year of the Daguan era (1109), he bent three fingers and said to those around him, 'There are only three days left.' Soon after, he passed away. Strange birds circled and cried in the courtyard before departing. On the evening before his death, several monks from Yue (Zhejiang area) dreamed of the Chan Master returning to the clouds of Tushita Heaven (the fourth heaven of the desire realm in Buddhism). A stupa containing his whole body relics was built above, making him the thirteenth generation disciple of Chan Master Dajian (Huineng) and the seventh generation descendant of the Yunmen School.
Dharma Master Zhide
His Dharma name was Yunyan. He was a native of Changliu (area of Gaoqing County, Shandong today). He left the secular world in his childhood, listening to and studying sutras and treatises, fully comprehending their profound meanings. Emperor Yuan Shizu (Kublai Khan) summoned him, bestowed upon him a purple robe, and appointed him to preside over the Tianxi Jingzhong Temple. He lectured daily on commentaries of the 'Lotus Sutra', 'Avatamsaka Sutra', 'Diamond Sutra', and 'Vijnaptimatrata Sastra'. He was specially granted the title of Great Master of Buddha Light. Whenever he conferred precepts upon the seven assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, upasakas, upasikas, and siksamana), he always instructed their parents and siblings to teach each other not to violate the precepts, even burning incense, burning the top of the head, and burning fingers as lifelong vows. Therefore, he constantly used the precepts to discipline his disciples. If anyone used the Sangha's (communal) property for personal use, even by mistake, they would be fined a hundredfold the value, and those who repeatedly violated would be expelled. Residing at Tianxi Temple for over thirty years, he never changed his one robe and one pair of shoes. He did not eat after noon and sat upright until dawn every night. Due to diligently reciting the scriptures, he lost his eyesight. Suddenly, he dreamed of a Brahma monk welcoming him to a high seat in the inner court of Tushita Heaven, with flowers scattering in the air like rain. Thus, he showed a slight illness. On the seventh day of the second month of the second year of the Zhizhi era (1322), he was still reciting the scriptures without stopping. Soon after, he bid farewell to the assembly and passed away peacefully in a seated posture.
而化。世壽八十八。龕留二十一日。顏貌紅潤如生。茶毗。舍利無數。
成慈尼
慈。字戒芻。廣州番禺沙灣人。俗姓何。生而敏杰。不類群嬰。五歲即不茹葷膻。親知非俗所留。遂送女庵中事佛。執勞無憚。多覺少寐。年既漸長。立性堅貞。執行持心。不狗餘情。聽講思義。穎悟異人。崇禎庚辰歲。年四十有一。始得剃染。時由尼眾甚希。故滯年稔矣。從受具來。專攻律藏。研究性遮。故得持犯炳然。戒德冰雪。而靈趣宿發。趣向高邁。志在大乘利人為急。深厭有漏。欲釋形拘。嘗聞西方下品生者。數劫乃得見佛。皆非己志。欲再生世間。親近知識。又疑隔陰之昏。雖得人身。貪嗔易染。況末劫知識難值。未免退墜。忽一日閱藏經。見有上生兜率內院。親覲彌勒菩薩。一生即便見佛聞法。無有遲速之品階。遂堅志上求。因請余決曰。上生宗旨。可得聞乎。余遂授與上生經一卷。彼即懇請講釋。余乃按經。示以依正宗趣。彼時依經作觀。持名不輟心口。體雖多病。精爽過人。素好坐禪。脅罕著席。后住廣州總持庵。約徒甚嚴。于崇禎丙戌四月望日告病。越五月十七日午時。忽于坐定中。見一菩薩。侍人忘其名。焂然引至兜率內院。睹種種莊嚴。光明耀目。慈氏菩薩相好難述。彼遂舉身敬禮。禮已。白雲。
【現代漢語翻譯】 現代漢語譯本： 然後圓寂。世壽八十八歲。入龕（存放僧人遺體的容器）二十一日，顏貌紅潤如同活著一般。荼毗（火葬）后，得到無數舍利（佛教聖物）。
成慈尼（比丘尼的名字）
慈，字戒芻，廣州番禺沙灣人。俗姓何。生來就聰敏傑出，與一般的孩子不同。五歲開始就不吃葷腥。親人知道她不是凡俗之人，於是送她到庵中侍奉佛。承擔勞務不畏懼，睡眠很少。年齡漸長，立性堅貞，執行戒律，持守本心，沒有多餘的雜念。聽講經義，領悟能力異於常人。崇禎庚辰年（1640年），年四十一歲，才得以剃度出家。當時因為比丘尼很少，所以耽擱多年。受具足戒后，專心研究律藏，研究性戒和遮戒（佛教戒律的兩種分類），所以能夠清楚地辨別持戒和犯戒，戒德如同冰雪般純潔。而且靈性夙發，志趣高遠，立志于大乘佛教，以利益他人為急務。深深厭惡有漏之身，想要擺脫形體的束縛。曾經聽說往生西方極樂世界下品的人，需要經歷數劫才能見到佛，這都不是她的志向。想要再生於世間，親近善知識。又擔心隔陰之昏昧，即使得到人身，也容易被貪嗔所染污，何況末法時代善知識難以遇到，難免會退墮。忽然有一天閱讀藏經，看到有往生兜率內院，親自覲見彌勒菩薩的方法，一生就能見到佛，聽聞佛法，沒有遲速的品階之分。於是堅定志向上求。因此請我決斷說：『往生兜率天的宗旨，可以聽聞嗎？』我於是授予她《上生經》一卷，她就懇請我講解。我於是按照經文，向她闡釋了依正的宗旨和趣味。她當時依照經文作觀，持念名號不間斷，心口相應。身體雖然多病，但精神卻異於常人。平時喜歡坐禪，很少躺臥。後來住在廣州總持庵，約束徒眾非常嚴格。于崇禎丙戌年（1646年）四月十五日告知生病。到了五月十七日午時，忽然在坐禪入定中，見到一位菩薩，侍者忘記了他的名字，忽然引導她到了兜率內院。看到種種莊嚴，光明耀眼。慈氏菩薩（彌勒菩薩的別稱）的相好難以描述。她於是舉身敬禮。禮拜完畢，（她）說：
【English Translation】 English version: Then she passed away. Her lifespan was eighty-eight years. Her remains were kept in a niche (a container for a monk's remains) for twenty-one days, and her face remained rosy and lifelike. After cremation (cremation), countless Śarīras (Buddhist relics) were obtained.
Bhikṣuṇī (nun) Cheng Ci
Ci, styled Jiechu, was a native of Shawan, Panyu, Guangzhou, with the surname He. She was born intelligent and outstanding, unlike ordinary children. From the age of five, she abstained from meat and strong-smelling foods. Her relatives knew she was not destined for a secular life, so they sent her to a nunnery to serve the Buddha. She took on tasks without hesitation and slept very little. As she grew older, her character became firm and steadfast. She practiced the precepts, maintained her mind, and had no extraneous thoughts. She listened to lectures and contemplated their meaning, with an understanding that was extraordinary. In the year Gengchen of the Chongzhen era (1640), at the age of forty-one, she was finally ordained. At that time, there were very few Bhikṣuṇīs, so there was a long delay. After receiving the full precepts, she devoted herself to studying the Vinaya Piṭaka (monastic rules), researching the nature and prohibitive precepts (two categories of Buddhist precepts), so she could clearly distinguish between upholding and violating the precepts, and her virtue was as pure as ice and snow. Moreover, her spiritual nature was awakened early, and her aspirations were lofty. She was determined to follow the Mahāyāna path, making the benefit of others her urgent task. She deeply loathed the defiled body and wanted to be free from the constraints of form. She had heard that those who are reborn in the lower grades of the Western Pure Land would have to wait for many kalpas (eons) to see the Buddha, which was not her aspiration. She wanted to be reborn in this world to be close to good teachers. She was also concerned about the confusion of the intermediate state, that even if she obtained a human body, she would easily be tainted by greed and anger, and that in the degenerate age, it would be difficult to meet good teachers, and she would inevitably fall back. One day, while reading the Tripiṭaka (Buddhist scriptures), she saw a method for being reborn in the inner court of the Tuṣita Heaven, personally meeting Maitreya Bodhisattva (the future Buddha), and seeing the Buddha and hearing the Dharma in one lifetime, without the distinction of slow or fast grades. So she firmly resolved to seek upward rebirth. Therefore, she asked me for a decision, saying, 'Can I hear about the principles of rebirth in Tuṣita Heaven?' I then gave her a copy of the 'Sheng Jing' (Sutra on Rebirth), and she earnestly requested me to explain it. I then explained to her the principles and interests of the dependent and the proper, according to the sutra. At that time, she practiced contemplation according to the sutra, and recited the name of the Buddha without interruption, with her mind and mouth in harmony. Although her body was often ill, her spirit was extraordinary. She usually liked to sit in meditation and rarely lay down. Later, she lived in the Zongchi Nunnery in Guangzhou, and her discipline of her disciples was very strict. On the fifteenth day of the fourth month of the Bingxu year of the Chongzhen era (1646), she announced that she was ill. On the seventeenth day of the fifth month, at noon, suddenly in the midst of sitting meditation, she saw a Bodhisattva, whose name the attendant forgot, who suddenly led her to the inner court of the Tuṣita Heaven. She saw all kinds of adornments, and the light was dazzling. The appearance of Maitreya Bodhisattva was difficult to describe. She then prostrated herself in reverence. After bowing, she said:
愿世尊攝受我。大士告曰。汝卻後七日來生此處。又於二十一日。坐靜中。忽睹慈氏菩薩現在其前。自見己身成童子相。即趨下禪床。拜求攝受。次日告諸來問疾者曰。我明日行矣。當留步送吾上山茶毗云云。翌日午時。喚眾稱彌勒如來名。寂然而逝。時同學尼戒芳。並侍病者口述。余筆隨錄之。
釋開晢
晢字遠目。廣州番禺鄭氏子。生即卓異。幼便能書。筆法天成。不因傳習。年十二。丁內艱。誦蓼莪。痛念劬勞。莫能少報。後讀佛書。知有采菽之方。遂謹奉歸戒。如護鵝珠。偶一日閱胞胎經。達生死過患。深厭塵網。啟父出家。父憐其矢志堅勇。喜而從之。復追裴相國之遺風。具詞躬送。禮韶之英邑。西來山。本師在和尚為侍者。時年十有七歲。張樞部尚公。高尚其事。由是揮贊印其詞末焉。十九剃髮。執勞服役。未嘗少憚。事師則必敬必慎。禪誦則夜以繼旦。稟識才藻。質同水鏡。目不邪觀。顧如象王。臥類師子。不易言。不齒笑。處眾無慍色。對客有怡顏。循循善誘。淵默自若。誠具大人之器度。故緇白一見。莫不敬伏。時洪宗伯天擢。睹其澄神。肅侍師側。嘉羨無已。謂真堪為法門繩范焉。至其發問難義。非人可及。聞即領旨。理不再詢。嘗披上生經。不離欲界。即覲彌勒。不假斷結。便階
【現代漢語翻譯】 現代漢語譯本： 愿世尊（Bhagavan，指佛陀）攝受我。大士（菩薩摩訶薩）告訴他說：『你卻後七日後來生到這個地方。』又在二十一日，坐禪入靜中，忽然看見慈氏菩薩（Maitreya Bodhisattva）顯現在他面前，自己看見自己的身體變成童子的模樣，就快步走下禪床，拜求慈氏菩薩攝受。次日告訴前來問候病情的人說：『我明日就要走了，應當留步送我上山荼毗（火葬）。』第二天午時，呼喚眾人稱念彌勒如來（Maitreya Tathagata）的名號，寂靜地去世了。當時同學尼姑戒芳，以及侍候病人的人口述，我用筆隨手記錄下來。
釋開晢
開晢法師，字遠目，是廣州番禺鄭氏的兒子。出生就非常傑出，年幼就能寫字，筆法天成，不是因為傳授學習而得來的。十二歲時，遭逢母親去世，誦讀《蓼莪》篇，悲痛地想到父母養育的辛勞，無法稍微報答。後來讀佛書，知道有采菽報恩的方法，於是謹慎地奉行歸戒，如同保護鵝的寶珠一樣。偶然有一天閱讀《胞胎經》，通達生死輪迴的過患，深深厭惡塵世的束縛，稟告父親要出家。父親憐憫他志向堅定勇敢，高興地答應了他，又追隨裴相國（裴休，唐朝宰相，曾送子出家）的遺風，親自寫下文辭送他出家。到韶州的英邑，西來山。在本師在和尚處做侍者，當時十七歲。張樞部尚公，非常讚賞這件事，因此揮筆讚揚，把讚詞印在他的文末。十九歲剃髮，承擔勞苦的事務，沒有絲毫懈怠。侍奉師長必定恭敬謹慎，禪修誦經則夜以繼日。稟賦的才華，如同水鏡一樣清澈。眼睛不斜視，顧盼如同象王。臥姿如同獅子。不輕易說話，不輕易露齒而笑。與眾人相處沒有慍怒的臉色，對待客人有和悅的容顏。循循善誘，深沉寡言，確實具備大丈夫的器度，所以僧俗之人一見到他，沒有不敬佩信服的。當時洪宗伯天擢，看到他澄澈精神，肅敬地侍立在師父身邊，嘉獎贊嘆不已，認為他真正可以成為佛門中的典範。至於他發問辯難義理，不是一般人可以比得上的。一聽就能領會旨意，道理不再需要詢問。曾經披閱《上生經》，不離開欲界，就能覲見彌勒菩薩，不需要斷除煩惱，就能登上階梯。
【English Translation】 English version: May the World-Honored One (Bhagavan, referring to the Buddha) accept me. The Great Being (Bodhisattva-Mahasattva) told him, 'You will be reborn here in seven days.' Then, on the twenty-first day, while sitting in meditation, he suddenly saw Maitreya Bodhisattva appear before him. He saw himself transformed into the appearance of a young boy and quickly descended from the meditation platform, prostrating himself and requesting Maitreya Bodhisattva to accept him. The next day, he told those who came to inquire about his illness, 'I will depart tomorrow; you should see me off to the mountain for cremation (cremation).' The following day at noon, he called upon everyone to recite the name of Maitreya Tathagata and passed away peacefully. This was dictated by the nun Jie Fang, a fellow student, and those attending to the sick, and I recorded it with my pen.
釋開晢 (Shi Kai Zhe)
Dharma Master Kai Zhe, styled Yuan Mu, was the son of the Zheng family of Panyu, Guangzhou. He was outstanding from birth and could write at a young age, his calligraphy being naturally accomplished, not acquired through instruction. At the age of twelve, he encountered the misfortune of his mother's death and recited the 'Liao E' chapter (from the Book of Odes), painfully mindful of his parents' nurturing labor, which he could scarcely repay. Later, reading Buddhist scriptures, he learned of the means to repay their kindness, and thus diligently observed the precepts, cherishing them like a goose's pearl. One day, while reading the 'Embryo Sutra', he understood the faults of birth and death, deeply厭惡 the entanglements of the mundane world, and requested his father's permission to become a monk. His father, pitying his firm and courageous resolve, happily agreed and followed the example of Chancellor Pei (Pei Xiu, a Tang Dynasty chancellor who sent his son to become a monk), personally writing a farewell poem to send him off. He went to Xilai Mountain in Yingyi, Shaozhou. He served as an attendant to his root teacher, the abbot Zai Heshang, at the age of seventeen. Zhang Shubu Shanggong greatly admired this event and thus wrote a eulogy, which was printed at the end of his writings. At nineteen, he shaved his head and undertook laborious tasks, never shirking them. He served his teacher with utmost respect and caution, and his meditation and chanting continued day and night. His innate talent was as clear as a water mirror. His eyes did not look askance, his gaze was like that of an elephant king. He reclined like a lion. He did not speak easily, nor did he laugh readily. He showed no anger in the presence of others and had a pleasant countenance towards guests. He was patient and kind in his guidance, and profound and silent in his demeanor. He truly possessed the qualities of a great man, so that monks and laypeople alike, upon seeing him, could not help but respect and submit. At that time, Hong Zongbo Tianzhuo, seeing his clear spirit and respectful attendance by his teacher's side, praised him endlessly, considering him truly worthy of being a model for the Buddhist community. As for his questions and debates on the meaning of the Dharma, no one could match him. He understood the meaning immediately upon hearing it, and the reasoning needed no further inquiry. He once perused the 'Sutra on the Descent to Be Reborn', and without leaving the desire realm, he could behold Maitreya Bodhisattva, and without severing afflictions, he could ascend the steps.
不退。即銳志誓求兜率內院。比經修觀。依正瞭然。彌勒洪名。動靜不離方寸。至大清己丑歲。年二十有三。感病纏綿。體雖羸弱。起止未嘗須人。不盥𠻳。不進餐。自病來。曾無不愉之色。況有呻吟之聲。越明年燈夕前。長坐半月。至十七日。進藥之際。師臨慰曰。四大虛假。猶如夢幻。須牢把正念。勿隨妄波。情想倏生。漂淪苦海。吾觀汝神思。不逾旦夕矣。晢即微笑曰。如此世界。早去一日。得一日之安。某一生篤志親覲彌勒如來。信而有徴。茍不如願。則諸佛誠言。豈欺我哉。但某尚欲誦上生經一卷。以為末後公據。師曰。汝還記得經文么。答曰。灼然在臆。師曰。汝氣力既微。可宜凈念相系。行后吾當代汝[言*奉]之。即便澄目上觀。寂然長往矣。茶毗。牙如珂雪。舍利四色。嗚呼。昔孔門之有回也。茲吾門之有兄歟。今一旦云逝。豈惟失我露潤。誠摧法門之一棟矣。惜哉。同學弟開诇謹錄。
開犖求寂
犖。字鐵有。俗姓黎。廣州順德逢簡人。孝弟天性。慈善夙榮。年十六。便自惟曰。苦海汩沒。若不猛省回頭。則彼岸超登無日。遂禮鼎湖山本師在和尚。稟受歸戒。逾次夏。靈根迅發。猶香象之脫鎖。親欲阻而難留。徑趨和尚前。求為應法沙彌。事師淳謹。習學彌勤。倘被師責。迥無不悅
之色。進止威儀。若久修梵行之比丘。常慕同學晢公。上生徴應。一心堅持慈氏洪名。于順治丁酉歲臥疾。歷十七日。雖云困篤。而持名不忘心口。觀者。嘆其少年。能持正念若是乎。至於臨終之際。唇齒既不能動。其唸佛之音猶亮。及其息盡。神色猶生。從臥病以至茶毗。絕無穢氣。由此驗知。決獲上生無疑矣。同門友開诇錄。
鄒氏優婆夷
廣州優婆夷鄒氏。建陽令可與公之女。南海緒生鄺國學妻也。生便聰慧幼。即隨父母持齋。歸心三寶。知有上生兜率法門。遂念彌勒尊佛。而居庭有訓。孝慈劬儉。周急愍危。喜供僧尼。建立精舍。四事無缺。凡所施愿。必迴向上生。幼男長女。俱舍從入道。略無癡戀時值國變難興。惟心心默唸佛名。故得舉家老少安然。嘗夢上升兜率。遊觀內院。屢修懺法。輒感祥瑞。偶一日中午。天色朗明。家僮侍婢。倏見一人。身長丈餘。峨冠麗服。從戶罅入。徐步中堂。遂至寢室。忽然不現。人有告知者。鄒恬然嘆曰。有生皆苦。會必當離。吾夙願既至。其將行矣。因構微疾。而凈念相系。延諸清眾。日誦金剛般若。以助生方。自知時至。即索香湯盥浴。緇素圍繞。同稱慈氏洪名。便跏趺瞑目。侯至日中。寂然不逝。於時異香滿室。祥光映徹園林。睹者莫不嘆異。斯誠上生
【現代漢語翻譯】 現代漢語譯本： 臉色安詳。舉止威儀，就像長期修行梵行的比丘一樣。她常常仰慕同學晢公，希望能夠上生兜率天宮，一心堅持稱念彌勒菩薩的洪亮名號。在順治丁酉年（1657年）臥病，經歷了十七天。雖然說病情嚴重，但是持唸佛號的心口不忘。看到的人都讚歎她年紀輕輕，能夠保持如此正念。到了臨終的時候，嘴唇牙齒已經不能動彈，但是念佛的聲音依然洪亮。等到氣息停止，神色依然如生。從臥病到火化，沒有任何污穢的氣味。由此可以驗證，她必定能夠上生兜率天無疑了。同門好友開诇記錄。
鄒氏優婆夷（女居士）
廣州的優婆夷（女居士）鄒氏，是建陽縣令可與公的女兒，南海緒生鄺國學的妻子。她天生聰慧，從小就跟隨父母持齋，歸心三寶（佛、法、僧）。得知有上生兜率的法門，於是唸誦彌勒尊佛的名號。她在家中很有規矩，孝順慈愛，勤勞節儉，賙濟危難。喜歡供養僧尼，建立精舍，在衣食住行四個方面都沒有缺少。凡是所施捨和願望，必定迴向往生兜率天。她的大女兒俱舍也跟隨她入道，沒有絲毫的癡迷和留戀。當時正值國家發生變亂，災難興起，她只是心中默默唸誦佛名，所以能夠使得全家老少平安無事。曾經夢見自己上升到兜率天，遊覽內院。多次修習懺悔之法，常常感應到吉祥的徵兆。偶然有一天中午，天空晴朗明亮，家中的僕人和婢女，忽然看見一個人，身高一丈多，頭戴高高的帽子，身穿華麗的衣服，從門縫裡進來，慢慢地走入中堂，於是到了寢室，忽然不見了。有人告訴了鄒氏，鄒氏安然地嘆息說：『凡是有生命的東西都是苦的，相會必定會有分離。我前世的願望已經到了，大概就要走了。』於是得了輕微的疾病，但是清凈的念頭相續不斷。請來許多僧人，每天誦讀《金剛般若經》，來幫助往生。自己知道時間到了，就索要香湯沐浴，僧人和俗人圍繞著她，一同稱念彌勒菩薩的洪亮名號，便跏趺而坐，閉上眼睛。等到中午的時候，寂然去世。當時奇異的香味充滿房間，吉祥的光芒照耀著園林，看到的人沒有不讚嘆驚異的。這確實是上生兜率的徵兆啊！
【English Translation】 English version: Her complexion was serene. Her deportment was dignified, like a Bhikshuni (female monastic) who had long practiced pure conduct. She often admired her fellow practitioner Zhe Gong, hoping to be reborn in the Tushita Heaven, wholeheartedly upholding the magnificent name of Maitreya Buddha. In the year Dingyou (1657) of the Shunzhi reign (Qing Dynasty), she fell ill and endured seventeen days. Although her condition was said to be severe, she never forgot to recite the Buddha's name in her heart and with her mouth. Those who saw her praised her young age and her ability to maintain such right mindfulness. When she was about to pass away, her lips and teeth could no longer move, but the sound of her reciting the Buddha's name was still clear. When her breath ceased, her expression remained lifelike. From the time she fell ill until her cremation, there was no foul odor. From this, it can be verified that she would undoubtedly be reborn in the Tushita Heaven. Recorded by her fellow practitioner Kai Cong.
Upasika (female lay devotee) Zou
Upasika Zou of Guangzhou was the daughter of Ke Yu Gong, the magistrate of Jianyang, and the wife of Kuang Guoxue of Nanhai Xusheng. She was intelligent from birth and followed her parents in observing a vegetarian diet from a young age, taking refuge in the Three Jewels (Buddha, Dharma, Sangha). Knowing about the Dharma gate of being reborn in the Tushita Heaven, she recited the name of Maitreya Buddha. She had rules in her household, being filial, kind, diligent, and frugal, helping those in need and having compassion for the vulnerable. She liked to make offerings to monks and nuns, establishing monasteries, providing the four requisites (clothing, food, shelter, and medicine) without lack. Whatever she gave and wished for, she always dedicated it towards rebirth in the Tushita Heaven. Her eldest daughter, Jusha, also followed her into the path, without any attachment or infatuation. At that time, the country was in turmoil and disasters were arising. She silently recited the Buddha's name in her heart, so that her whole family, young and old, could be safe and sound. She once dreamed of ascending to the Tushita Heaven, touring the inner courtyard. She repeatedly practiced repentance, often sensing auspicious signs. One day at noon, the sky was clear and bright, and the servants in the house suddenly saw a person, more than ten feet tall, wearing a tall hat and gorgeous clothes, entering through the crack of the door, slowly walking into the central hall, and then going to the bedroom, suddenly disappearing. Someone told Zou about this, and Zou calmly sighed and said, 'All beings are suffering, and meeting must lead to separation. My past vows have arrived, and I am probably about to leave.' So she contracted a minor illness, but her pure thoughts continued uninterrupted. She invited many monastics to recite the Diamond Sutra every day to help her rebirth. Knowing that the time had come, she asked for fragrant water to bathe, and monks and laypeople surrounded her, reciting the magnificent name of Maitreya Buddha together. Then she sat in the lotus position, closed her eyes. When noon arrived, she passed away silently. At that time, a strange fragrance filled the room, and auspicious light shone through the garden. Those who saw it were amazed and astonished. This is indeed a sign of rebirth in the Tushita Heaven!
之明證。女中之丈夫矣。時順治癸巳年三月也。享齡四十有一。
○後集 經咒愿文
夫欲進修勝業。必藉聖教以為司南。出世殊勛。固非心思臆見能臻厥要。是以事理無違。猶目足之斯應。福慧齊乘。若帆柁之相須。故經云。不可以少善根。福德因緣。得生彼國。又云。若有精進。修諸功德。掃塔塗地。行眾三昧。讀誦經典。發弘誓願。即得往生兜率彌勒佛前。第以今時末代。人競澆漓。忽諸善行。偏求虛理。行說故違。而夸齊先聖。遇修持者。則誹為執相識情卜度。妄擬深詣無生。寧知如來設教。顯密隨機。或漸或頓。巧施非一。或以一理而彰眾行。或以眾行而圓一理。所謂實際理地。不受一塵。萬行門中。不捨一法一言一字。冥符中道。一瞻一禮。盡入華藏玄門。況如來正法。千生難值。邊地豈易得聞。法苑云。自晉世末。始傳斯經。洎乎宋明。肇興茲業。鐫千尺之尊儀。摹萬仞之道樹。設供上林。鱗集大眾。於是四部欣躍。虔誠弘化。每歲良晨。三會無缺。自齊代馭歷。法筵增廣。大宣德教。彌綸斯旨。從茲以降。大會罕集。行者亦希。設有修學。措心無法。故今僅錄諸經真言。俾知歸向。進趣有門。依之修持。則功高於知足內院。比經作觀。而神凝于睹史多天。因階不退。果垂三會矣。
【現代漢語翻譯】 現代漢語譯本：這是明確的證明，她是女子中的大丈夫啊！時為順治癸巳年（1653年）三月，享年四十一歲。
○後集 經咒愿文
想要精進修習殊勝的功業，必須憑藉聖教作為指南。要成就超脫世間的功勛，絕非僅憑心思臆想就能達到目標。因此，事與理必須沒有違背，就像眼睛和腳的相互配合；福德與智慧必須共同修習，如同船帆和船舵相互依賴。所以經中說：『不可以憑藉少許的善根、福德因緣，就能往生到那個極樂世界。』又說：『如果有人精進修行各種功德，如清掃佛塔、塗飾地面，修習各種三昧，讀誦經典，發起宏大的誓願，就能往生到兜率天彌勒佛（Maitreya，未來佛）前。』只是因為現在是末法時代，人們競相變得浮薄虛偽，忽略各種善行，偏執地追求虛無的道理，行為與言說相互違背，卻誇耀自己超越了先聖。遇到修行之人，就誹謗他們是執著于表象、用情識來揣測，妄圖達到高深的無生境界。哪裡知道如來佛祖設立教法，顯教和密教隨機施教，或漸進或頓悟，巧妙的方法不止一種。或者用一個道理來彰顯各種修行，或者用各種修行來圓滿一個道理。所謂實際理地，不染一塵；萬行門中，不捨一法一言一字。暗合中道，一瞻仰一禮拜，都進入華藏世界的玄妙法門。更何況如來正法，千生難得一遇，在邊遠地區哪裡容易聽聞？《法苑珠林》中說：『自從晉朝末年開始，才傳入這部經典，到了宋朝和明朝，才開始興盛這種事業。』雕刻千尺高的佛像，描摹萬仞高的菩提樹，設定供養，聚集眾多信眾。於是四部弟子歡欣踴躍，虔誠地弘揚佛法。每年良辰吉日，三次法會從不缺席。自從齊朝統治以來，法會規模更加擴大，廣泛宣揚德教，涵蓋這些宗旨。從那以後，大型法會就很少舉行，修行的人也很稀少。即使有修行，也用心無方。所以現在僅記錄各種經文真言，使人們知道歸向，進入修行的門徑。依照這些經文真言來修行，那麼功德就高於知足內院（兜率天內院），比照經文來觀想，那麼精神就凝聚在睹史多天（兜率天）。因此逐步提升而不退轉，最終成就彌勒菩薩三會龍華的果位。
【English Translation】 English version: This is clear proof that she was a great person among women! The time was the third month of the Guisi year (1653 AD) of the Shunzhi reign, and she lived to the age of forty-one.
○ Post Collection: Sutras, Mantras, and Vows
If one wishes to diligently cultivate superior karma, one must rely on the sacred teachings as a compass. To achieve extraordinary merits that transcend the world, it is certainly not possible to reach the goal through mere speculation and conjecture. Therefore, principle and practice must be in harmony, like the coordination of eyes and feet; blessings and wisdom must be cultivated together, like the mutual dependence of sails and rudder. Thus, the sutra says: 'One cannot be born into that Pure Land with only a small amount of good roots, blessings, and karmic conditions.' It also says: 'If there are those who diligently cultivate various merits, such as sweeping stupas, painting the ground, practicing various samadhis, reciting scriptures, and making grand vows, they will be reborn before Maitreya Buddha (the future Buddha) in the Tushita Heaven.' However, because we are now in the degenerate age, people compete to become frivolous and insincere, neglecting various good deeds and stubbornly pursuing empty principles. Actions and words contradict each other, yet they boast of surpassing the ancient sages. When they encounter practitioners, they slander them as being attached to appearances and using emotions to speculate, vainly attempting to reach the profound state of non-birth. How can they know that the Tathagata (Buddha) established teachings, both exoteric and esoteric, adapting to different capacities, sometimes gradual and sometimes sudden, employing various skillful means? Sometimes one principle is used to manifest various practices, and sometimes various practices are used to perfect one principle. The so-called actual ground of reality is not defiled by a single speck of dust; within the gate of myriad practices, not a single dharma, word, or letter is abandoned. It secretly accords with the Middle Way; a single glance or a single prostration all enter the profound gate of the Avatamsaka world. Moreover, the Tathagata's true Dharma is difficult to encounter even in thousands of lifetimes; how easily can it be heard in remote regions? The Fayuan Zhulin says: 'Since the end of the Jin Dynasty, this sutra began to be transmitted, and during the Song and Ming Dynasties, this endeavor began to flourish.' Carving thousand-foot-tall Buddha images, depicting ten-thousand-foot-tall Bodhi trees, setting up offerings, and gathering large assemblies. Thus, the fourfold assembly rejoiced and enthusiastically propagated the Dharma. Every auspicious day of the year, the three assemblies were never absent. Since the reign of the Qi Dynasty, the scale of the Dharma assemblies has been further expanded, widely proclaiming virtuous teachings, encompassing these aims. Since then, large assemblies have rarely been held, and practitioners are also scarce. Even if there is practice, the mind is without method. Therefore, now only various sutras and mantras are recorded, so that people may know the direction to return to and enter the path of practice. If one practices according to these sutras and mantras, then the merit will be higher than that of the Inner Court of Contentment (the inner court of Tushita Heaven), and contemplating the sutras, the spirit will be concentrated in the Tushita Heaven. Therefore, one will gradually advance without regression, and ultimately achieve the fruit of Maitreya Bodhisattva's three assemblies at Longhua.
法華經普賢菩薩勸發品
若有人受持讀誦。解其義趣。是人命終。為千佛授手。令不恐怖。不墮惡趣。即往兜率天上。彌勒菩薩所。菩薩有三十二相。大菩薩眾。所共圍繞。有千百萬億天女眷屬。而於中生。有如是等功德利益。是故智者。應當一心自書。若使人書。受持讀誦。正憶念。如說修行。
大灌頂經
佛告文殊師利。若欲生十方妙樂國土者。亦當禮敬藥師琉璃光佛。若欲得生兜率天上見彌勒者。亦當禮敬藥師琉璃光佛。
大乘本生心地觀經
爾時如來為妙德等五百長者。說報恩品已。復告五百長者言。未來世中。一切眾生。若有得聞此心地觀報四恩品。受持誦習。解說書寫。廣令流佈。如是人等。福智增長。諸天衛護。現身無疾。壽命延長。若命終時。即得往生彌勒內宮。睹白毫相。超越生死。龍華三會。當得解脫。十方凈土。隨意往生。見佛聞法。入正定聚。速成阿耨多羅三藐三菩提。
智光諸長者等。既出家已。請問如來。云何修習。無垢之業。時佛即為說無垢性品已。告諸大眾。若有凈信。善男子善女人。得聞如是四無垢性。甚深法門。受持讀習。解說書寫。如是人等。所生之處。遇善知識。修菩薩行。永不退轉。不為一切諸業煩惱之所擾亂。而於現世獲大福
【現代漢語翻譯】 現代漢語譯本
《法華經·普賢菩薩勸發品》
如果有人受持讀誦《法華經》，理解其中的意義和旨趣，這個人臨命終時，會有千佛伸出手來接引他，使他不感到恐怖，不墮入惡道，立即往生到兜率天（Tushita Heaven），彌勒菩薩（Maitreya Bodhisattva）所在之處。彌勒菩薩具有三十二種殊勝的相好，被眾多的大菩薩圍繞，還有千百萬億的天女眷屬。這個人將往生在那裡，享受種種功德利益。因此，有智慧的人應當一心一意地親自書寫《法華經》，或者請人書寫，受持讀誦，正確地憶念，按照經中所說的去修行。
《大灌頂經》
佛告訴文殊師利（Manjushri）菩薩，如果想要往生到十方美妙快樂的國土，也應當禮敬藥師琉璃光佛（Bhaisajyaguru）。如果想要往生到兜率天見到彌勒菩薩，也應當禮敬藥師琉璃光佛。
《大乘本生心地觀經》
當時，如來為妙德等五百位長者宣說了《報恩品》之後，又告訴五百位長者說，未來世中，一切眾生，如果能夠聽聞這部《心地觀報四恩品》，受持誦讀，理解解說，書寫傳抄，廣泛地流通傳播，這樣的人，福德和智慧都會增長，諸天神會護衛他們，現世身體健康無病，壽命延長。如果命終時，就能往生到彌勒菩薩的內院，親眼見到彌勒菩薩的白毫相，超越生死輪迴，在龍華三會（彌勒菩薩成佛時舉行的三次法會）上，當能得到解脫。可以隨意往生到十方凈土，見到佛，聽聞佛法，進入正定之聚，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
智光等各位長者，出家之後，請問如來，如何修習沒有污染的業。當時佛就為他們宣說了《無垢性品》之後，告訴大眾，如果有清凈的信心，善男子善女人，能夠聽聞這四種無垢性的甚深法門，受持讀誦，理解解說，書寫傳抄，這樣的人，無論出生在何處，都能遇到善知識，修習菩薩行，永遠不會退轉，不會被一切諸業煩惱所擾亂，而且在現世就能獲得大的福報。
【English Translation】 English version
《Lotus Sutra, Chapter on Encouragement of the Bodhisattva Universal Worthy》
If there is anyone who receives, upholds, reads, and recites this Sutra, and understands its meaning, when that person's life comes to an end, a thousand Buddhas will extend their hands to him, causing him not to feel fear and not to fall into evil realms. He will immediately be reborn in the Tushita Heaven (Tushita Heaven), in the presence of Maitreya Bodhisattva (Maitreya Bodhisattva). That Bodhisattva possesses thirty-two marks of excellence and is surrounded by great Bodhisattvas and hundreds of thousands of millions of heavenly maidens. He will be born among them and will have such merits and benefits. Therefore, a wise person should wholeheartedly write this Sutra himself, or have others write it, receive, uphold, read, and recite it, correctly remember it, and practice according to what is said in the Sutra.
《Great Consecration Sutra》
The Buddha told Manjushri (Manjushri) Bodhisattva, 'If you wish to be born in the wonderful and joyful lands of the ten directions, you should also pay homage to Bhaisajyaguru (Bhaisajyaguru). If you wish to be born in the Tushita Heaven and see Maitreya, you should also pay homage to Bhaisajyaguru.'
《Great Vehicle Sutra of the Contemplation of the Ground of Mind》
At that time, after the Tathagata had spoken the Chapter on Repaying Kindness for the sake of the five hundred elders, such as Wondrous Virtue, he further told the five hundred elders, 'In the future world, if all sentient beings are able to hear this Chapter on Contemplating the Ground of Mind and Repaying the Four Kinds of Kindness, receive, uphold, recite, explain, write, and widely circulate it, such people will increase in blessings and wisdom, be protected by the gods, be free from illness in their present lives, and have their lifespans extended. When their lives come to an end, they will be reborn in the inner palace of Maitreya, behold the white hair mark, transcend birth and death, and at the three assemblies of the Dragon Flower Tree (the three Dharma assemblies held when Maitreya becomes a Buddha), they will attain liberation. They can be reborn in any of the pure lands of the ten directions, see the Buddha, hear the Dharma, enter the group of those who are rightly established, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'
After the elders, such as Wisdom Light, had left home, they asked the Tathagata, 'How should we cultivate undefiled karma?' At that time, the Buddha spoke the Chapter on Undefiled Nature for them and told the assembly, 'If there are men and women of pure faith who are able to hear these four undefiled natures, these profound Dharma gates, receive, uphold, read, explain, and write them, such people, wherever they are born, will meet good teachers, cultivate the Bodhisattva path, never regress, and will not be disturbed by all karmic afflictions, and in their present lives, they will obtain great blessings.'
智。住持三寶。得自在力。紹繼佛種。使不斷絕。命終必生知足天宮。奉勤彌勒。證不退位。龍華初會。得聞正法。受菩提記。速成佛道。若欲愿生十方佛土。隨其所愿。而得往生。見佛聞法。究竟不退阿耨多羅三藐三菩提。
又世尊為彌勒等諸大大菩薩。說阿蘭若功德莊嚴品已。告彌勒菩薩摩訶薩言。善男子。我涅槃后五百歲。法欲滅時。無量眾生厭離世間。渴仰如來。發無上菩提心。入阿蘭若為無上道。修習如是菩薩行愿。于大菩提。得不退轉。如是發心。無量眾生命終。上生睹史天宮。得見汝身。無邊福智之所莊嚴。超越生死。證不退轉。于當來世。大寶龍華菩提樹下。得阿耨多羅三藐三菩提。
分別功德論
昔舍衛城中。有夫婦二人。而無子息。敬信三寶。時婦先亡。由敬信故。生忉利天。顏面端正。彼自念言。我今端正。此間誰堪為我作夫。便以天眼觀見本夫。今已出家。年老闇鈍。專信而已。常勤掃灑塔寺為業。必應生天。時天女降下。住其夫前。比丘見已。問其因緣。天女答曰。我是君婦。今為天女。我觀天上無堪為我夫。見君精進。常勤掃塔。必應生天。愿同一處。還為我夫。故來陳其情狀。言訖。還歸天上。時比丘見此事已。增加精進。修補塔寺。積功轉勝。應生第四兜率天上
【現代漢語翻譯】 現代漢語譯本： 智慧增長，能護持三寶（佛、法、僧），獲得自在的力量，繼承佛的種子，使之永不中斷。壽命終結后必定往生到知足天宮（兜率天），侍奉彌勒（Maitreya），證得不退轉的果位。在龍華樹下的第一次集會中，得聞正法，接受成佛的授記，迅速成就佛道。如果想要往生到十方佛土，都能隨其所愿，而得以往生，見佛聞法，最終不會從阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的境界退轉。
世尊又為彌勒（Maitreya）等各位大菩薩，宣說了阿蘭若（aranya，寂靜處）功德莊嚴品之後，告訴彌勒菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）說：『善男子，我涅槃后五百年，正法將要滅亡的時候，無數眾生厭離世間，渴望見到如來，發起無上菩提心，進入阿蘭若（aranya，寂靜處）爲了無上道，修習這樣的菩薩行愿，對於大菩提，能夠得到不退轉。』這樣發心的無數眾生，壽命終結后，往生到兜率天宮，得見你的身相，被無邊的福德和智慧所莊嚴，超越生死，證得不退轉。在未來的世界，大寶龍華菩提樹下，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
《分別功德論》
過去在舍衛城中，有一對夫婦，沒有子女，敬信三寶（佛、法、僧）。後來妻子先去世了，由於敬信的緣故，往生到忉利天（Trayastrimsa heaven）。容貌端正美麗。她自己心想：『我現在如此端正美麗，這裡誰能做我的丈夫呢？』便用天眼觀察到自己的丈夫，現在已經出家，年老昏聵，只是虔誠地信仰，經常勤奮地打掃塔寺作為事業，必定應該往生到天上。當時天女降臨下來，站在她的丈夫面前。比丘見到后，問她是什麼緣故。天女回答說：『我是您的妻子，現在是天女。我觀察天上沒有能做我丈夫的，看到您精進修行，經常勤奮地掃塔，必定應該往生到天上，希望能在同一個地方，還做我的丈夫。』所以前來陳述我的心意。說完，就返回天上。當時比丘見到這件事後，更加精進，修補塔寺，積累的功德更加殊勝，應該往生到第四層兜率天（Tusita Heaven）上。
【English Translation】 English version: Wisdom increases, enabling one to uphold the Three Jewels (Buddha, Dharma, Sangha), attain the power of self-mastery, and inherit the Buddha's seed, ensuring its continuous propagation. Upon death, one is certain to be reborn in the Tushita Heaven (Tushita Heaven), attending diligently to Maitreya (Maitreya), and attaining the stage of non-retrogression. In the first assembly under the Dragon Flower Tree, one will hear the true Dharma, receive the prediction of Buddhahood, and swiftly achieve the path to Buddhahood. If one desires to be reborn in the Buddha-lands of the ten directions, one's wish will be fulfilled, enabling rebirth, seeing the Buddha, hearing the Dharma, and ultimately never regressing from anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
Furthermore, the World Honored One, for Maitreya (Maitreya) and all the great Bodhisattvas, having expounded the chapter on the adornments of the merits of aranyas (aranya, quiet places), said to the Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) Maitreya: 'Good son, five hundred years after my Nirvana, when the Dharma is about to perish, countless beings, weary of the world, yearn for the Tathagata, generate the unsurpassed Bodhi-mind, enter the aranyas (aranya, quiet places) for the unsurpassed path, and cultivate such Bodhisattva practices and vows, they will attain non-retrogression in great Bodhi.' Countless beings who generate such a mind, upon death, will be reborn in the Tushita Heaven, seeing your form, adorned with boundless blessings and wisdom, transcending birth and death, and attaining non-retrogression. In the future world, under the great treasure Dragon Flower Bodhi tree, they will attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
Discourse on Discrimination of Merits
In the past, in the city of Shravasti, there was a couple who had no children, and they revered and believed in the Three Jewels (Buddha, Dharma, Sangha). Later, the wife passed away first, and due to her reverence and faith, she was reborn in the Trayastrimsa Heaven (Trayastrimsa heaven). Her appearance was beautiful and dignified. She thought to herself, 'Now that I am so beautiful and dignified, who here is worthy to be my husband?' She then used her heavenly eye to observe her husband, who had now become a monk, old and dull-witted, but devout in his faith, diligently sweeping the stupas and temples as his occupation, and he would surely be reborn in heaven. At that time, the heavenly maiden descended and stood before her husband. The Bhikshu, upon seeing her, asked her the reason. The heavenly maiden replied, 'I am your wife, now a heavenly maiden. I have observed that there is no one in heaven worthy to be my husband, but I see that you are diligent in your practice, constantly sweeping the stupas, and you will surely be reborn in heaven. I wish to be in the same place, and still be your wife.' Therefore, I have come to state my intentions. Having spoken, she returned to heaven. At that time, the Bhikshu, upon seeing this, became even more diligent, repairing the stupas and temples, and the merits he accumulated became even more outstanding, and he should be reborn in the fourth Dushita Heaven (Tusita Heaven).
。天女憶夫。復來語言。君福轉勝。當生兜率天。我今不復得君為夫。言訖還天。比丘聞已。倍更精進。得阿羅漢。
愿見彌勒佛咒(西國三藏口授得云)
南無彌勒隸耶夜 菩提薩埵夜 哆侄他。彌帝隸 彌帝隸 彌哆啰 摩𨚗棲 彌哆啰三皤鞞 彌哆嚕皤鞞 莎婆訶
彌勒菩薩法身印咒
以二小指二無名指。叉于掌中。以二食指。各在中指背。令頭著中指甲下。以二大拇指豎。其二中指頭相離一寸半許。開頭指來去。咒曰。
唵(一)妹夷帝𠼝(二合二)妹夷帝𠼝(二合三)妹怛啰(二合)摩那西(四那字上聲)妹怛啰(二合)三皤鞞(五)妹怛嚕(二合)婆鞞(六婆字上聲)莎訶(七)(此咒同上愿見咒。前後兩譯。字雖不同。而梵音無異。但聲有長短詳略耳)
七佛所說神咒經
爾時文殊師利菩薩。所說陀羅尼。名閻摩兜。(此言解眾生經。縛)現在病苦。悉皆消除。能卻障道。拔三毒箭。九十八使。漸漸消除滅。度三有流。現身得道。即說咒曰。
支不多捺帝 閻浮支捺帝 蘇車不支捺帝 杌耆不支捺帝 烏蘇多支捺帝 婆遮不支捺帝 閻摩賴長支捺帝 阿恕娑賴長支捺帝 恕波帝支捺帝莎訶
誦此咒三遍。以五色縷。結作三結。系項。此陀羅尼
【現代漢語翻譯】 現代漢語譯本：天女回憶起她的丈夫，又來對他說：『你的福報越來越大，應當轉生到兜率天（Tushita Heaven）去。我如今不能再做你的妻子了。』說完就回天上了。比丘聽了之後，更加精進修行，證得了阿羅漢果。
愿見彌勒佛咒（西國三藏口授得云）
南無彌勒隸耶夜 菩提薩埵夜 哆侄他。彌帝隸 彌帝隸 彌哆啰 摩𨚗棲 彌哆啰三皤鞞 彌哆嚕皤鞞 莎婆訶
彌勒菩薩法身印咒
用兩小指和兩無名指交叉于掌中，用兩食指，各自在中指背上，使指頭抵著中指甲下。用兩大拇指豎起，使兩中指頭相離一寸半左右。開頭指來回移動。咒語是：
唵(一) 妹夷帝𠼝(二合二) 妹夷帝𠼝(二合三) 妹怛啰(二合)摩那西(四那字上聲) 妹怛啰(二合)三皤鞞(五) 妹怛嚕(二合)婆鞞(六婆字上聲) 莎訶(七)（此咒與上面愿見咒相同。前後兩次翻譯，字雖然不同，但梵音沒有差異，只是聲音有長短詳略罷了）
七佛所說神咒經
這時，文殊師利菩薩所說的陀羅尼，名叫閻摩兜（Yama-tū，意思是解脫眾生束縛）。能消除現在的病苦，能去除修道的障礙，拔除貪嗔癡三毒之箭，九十八使（指九十八種煩惱）漸漸消除滅盡，度過三有之流（指欲界、色界、無色界），現世得道。即說咒語：
支不多捺帝 閻浮支捺帝 蘇車不支捺帝 杌耆不支捺帝 烏蘇多支捺帝 婆遮不支捺帝 閻摩賴長支捺帝 阿恕娑賴長支捺帝 恕波帝支捺帝莎訶
誦此咒三遍，用五色線，結成三個結，繫在脖子上。這就是這個陀羅尼。
【English Translation】 English version: The heavenly maiden, remembering her husband, came again and said to him, 'Your merit is increasing greatly, and you should be reborn in the Tushita Heaven (兜率天). I can no longer be your wife.' Having spoken, she returned to the heavens. The Bhikshu, having heard this, became even more diligent in his practice and attained Arhatship.
The Mantra for Wishing to See Maitreya Buddha (Orally transmitted by a Tripitaka master from the Western Regions)
Namo Maitreya Liyaye Bodhisattvaya Dadizhita. Midili Midili Mituoluo Moqixī Mituoluo Sanpōpí Mituolu Pópí Suōpóhē
The Dharmakaya Mudra and Mantra of Maitreya Bodhisattva
Cross the two little fingers and two ring fingers in the palm. Place the two index fingers on the backs of the middle fingers, with the tips touching below the fingernails of the middle fingers. Keep the two thumbs upright, and the tips of the two middle fingers about one and a half inches apart. Move the fingertips back and forth. The mantra is:
Om (1) Meiyidìlí (2) Meiyidìlí (3) Meidálà (4) Monaxi (5) Meidálà Sanpópí (6) Meidálà Pópí (7) Suōhē (This mantra is the same as the above mantra for wishing to see Maitreya. Although the words are different in the two translations, the Sanskrit pronunciation is the same, only the sounds are slightly different in length and detail.)
The Sutra of Divine Mantras Spoken by the Seven Buddhas
At that time, Manjushri Bodhisattva spoke a Dharani called Yama-tū (閻摩兜, meaning 'to liberate beings from bondage'). It can eliminate present suffering from illness, remove obstacles to the path, uproot the three poisons of greed, anger, and ignorance, gradually eliminate the ninety-eight afflictions (九十八使), cross the stream of the three realms (三有, referring to the desire realm, form realm, and formless realm), and attain enlightenment in this lifetime. He then spoke the mantra:
Zhi bu duo na di Yan fu zhi na di Su che bu zhi na di Wu qi bu zhi na di Wu su duo zhi na di Po zhe bu zhi na di Yan mo lai chang zhi na di A shu suo lai chang zhi na di Shu bo di zhi na di Suōhē
Recite this mantra three times, and tie three knots with five-colored threads, and wear it around the neck. This is the Dharani.
。四十二億諸佛所說。若諸行人能書寫讀誦此咒者。現世當爲千佛所護。此人命終已后。不墮惡道。當生兜率天上。面睹彌勒佛。又有眾生。能修行此咒者。斷食七日。純服牛乳。中時一食。更無雜食。一日一夜。六時懺悔。先作億千垓劫。所有重罪。一時都盡。得見千佛。手摩其頭。即與授記。宿罪殃惡。悉滅無餘。
佛說陀羅尼集經
爾時得大勢菩薩。說大陀羅尼名烏蘇波置樓。此言救諸苦病。拔濟群生。出於三界。令諸行人得從萬行。
阿那耆置樓(一) 波羅帝那耆置樓(二) 若摩陀羅置耆置樓(三) 阿輸陀羅尼耆置樓(四) 烏蘇波置那耆置樓(五) 胡盧波置那波置樓(六) 遮波副波置樓(七) 若無梨置波置樓(八) 耆浮呼梨那波置樓(九) 若無阿遮不梨帝那(十) 莎訶(十一)
誦咒五遍。用縷三色。結作三結系項。此陀羅尼。是過去四十億恒河沙等諸佛所說。我今已說。此咒力能令十佛世界。六種震動。所有一切眾生。以此咒法音光明。入其毛孔。塵勞垢集。悉皆消除。以我得大勢威神力故。及此咒威神力故。此諸眾生。命終已后。悉得往生兜率天上。面睹彌勒。若諸行人。欲求解脫。而為業障之所滯礙。懈怠懶墯。三業不勤。我時即以智慧火。禪定水。燒
【現代漢語翻譯】 現代漢語譯本： 這是四十二億諸佛所說的。如果修行者能夠書寫讀誦這個咒語，現世將會得到千佛的護佑。此人命終之後，不會墮入惡道，將會往生到兜率天（Tushita Heaven），面見彌勒佛（Maitreya）。又有眾生，能夠修行這個咒語，斷食七日，只服用牛乳，中午時分食用一次，不再吃其他食物，一日一夜，六個時辰懺悔，先前所造作的億千垓劫（無量劫）的所有重罪，一時全部消除，得見千佛，用手摩頂，立即給予授記，宿世的罪惡災殃，全部滅盡無餘。
《佛說陀羅尼集經》
這時，得大勢菩薩（Mahāsthāmaprāpta Bodhisattva）說了一個名為烏蘇波置樓的大陀羅尼。這個名字的意思是救濟各種苦難疾病，拔濟眾生，使之脫離三界（Three Realms），使修行者能夠從萬行中得到解脫。
阿那耆置樓(一) 波羅帝那耆置樓(二) 若摩陀羅置耆置樓(三) 阿輸陀羅尼耆置樓(四) 烏蘇波置那耆置樓(五) 胡盧波置那波置樓(六) 遮波副波置樓(七) 若無梨置波置樓(八) 耆浮呼梨那波置樓(九) 若無阿遮不梨帝那(十) 莎訶(十一)
誦咒五遍，用三種顏色的線，結成三個結，繫在脖子上。這個陀羅尼，是過去四十億恒河沙數諸佛所說的，我現在已經說了。這個咒語的力量能夠使十方佛世界發生六種震動。所有一切眾生，通過這個咒語的法音光明，進入他們的毛孔，塵勞垢集，全部消除。因為我得大勢菩薩的威神力，以及這個咒語的威神力，這些眾生，命終之後，都能夠往生到兜率天（Tushita Heaven），面見彌勒佛（Maitreya）。如果修行者，想要得到解脫，卻被業障所阻礙，懈怠懶惰，身口意三業不勤奮，我那時就用智慧火，禪定水，燒
【English Translation】 English version: This was spoken by forty-two billion Buddhas. If practitioners can write and recite this mantra, they will be protected by a thousand Buddhas in their present life. After this person's life ends, they will not fall into evil paths, but will be reborn in Tushita Heaven (Tushita Heaven), and see Maitreya Buddha (Maitreya) face to face. Furthermore, if there are sentient beings who can practice this mantra, they should fast for seven days, taking only milk, eating once at midday, and not eating any other food. For one day and one night, they should repent six times a day. All the heavy sins accumulated over billions of kalpas (countless eons) will be completely eliminated at once. They will see a thousand Buddhas, who will touch their heads and immediately bestow predictions upon them. The sins and evils of past lives will be completely extinguished without remainder.
The Buddha Speaks the Dharani Collection Sutra
At that time, Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta Bodhisattva) spoke a great dharani named Wusu Bozhi Lou. This means saving all suffering and sickness, rescuing sentient beings, liberating them from the Three Realms (Three Realms), and enabling practitioners to attain liberation from myriad practices.
Ana Zhi Zhi Lou (1) Balo Di Na Zhi Zhi Lou (2) Ruo Mo Tuo Luo Zhi Qi Zhi Lou (3) A Shu Tuo Luo Ni Zhi Zhi Lou (4) Wu Su Bo Zhi Na Zhi Zhi Lou (5) Hu Lu Bo Zhi Na Bo Zhi Lou (6) Zhe Bo Fu Bo Zhi Lou (7) Ruo Wu Li Zhi Bo Zhi Lou (8) Qi Fu Hu Li Na Bo Zhi Lou (9) Ruo Wu A Zhe Bu Li Di Na (10) Suo He (11)
Recite the mantra five times, using three-colored threads to tie three knots and wear them around the neck. This dharani was spoken by forty billion Ganges-sand-number of Buddhas in the past, and I have now spoken it. The power of this mantra can cause the ten Buddha-worlds to shake in six ways. All sentient beings, through the Dharma sound and light of this mantra, entering their pores, the accumulated dust and defilements will all be eliminated. Because of my, Mahāsthāmaprāpta Bodhisattva's, majestic spiritual power, and the majestic spiritual power of this mantra, these sentient beings, after their lives end, will all be reborn in Tushita Heaven (Tushita Heaven), and see Maitreya Buddha (Maitreya) face to face. If practitioners wish to attain liberation but are hindered by karmic obstacles, and are lazy and indolent, and their three karmas of body, speech, and mind are not diligent, then I will use the fire of wisdom and the water of samadhi to burn
然洗滌業垢。障道之罪。令其惺悟。使發菩提之心。若有行人。四大不調。病苦殃身。能讀誦此陀羅尼者。我時與八部鬼神。四大天王。往是人所。即時授與阿伽陀藥。如意寶珠。令無所乏。是諸男子女人。以我神力。及陀羅尼力。轉便精進。即得大果。又佛說秘密八名陀羅尼經云。若人受持讀誦者。命終之後。得生兜率陀天。
持地論
菩薩說十種大愿。一者愿一切種。供養無量諸佛。二者愿護持一切諸佛正法。三者愿通達一切諸佛正法。四者愿生兜率天。乃至般涅槃。五者願行菩薩一切種正行。六者愿成熟一切眾生。七者愿於一切世界。悉能現化。八者愿一切菩薩。一心方便。以大乘度。九者愿一切正行方便無礙。十者愿成無上正覺。
發菩提心論
菩薩有十大愿。常悉修行。一者愿我先世。及以今身所種善根。施與一切眾生。迴向佛道。令我此愿。唸唸增長。世世所生。終不忘失。常為陀羅尼之所守護。二者愿我以此善根。生處值佛。常得供養。不生無佛國中。三者愿我親近諸佛。隨侍左右。如影隨形。四者愿我既得親近。為我說法。成就五通。五者愿我通達世諦假名流佈。解第一義。得正法智。六者愿我以無厭心。為眾生說示教利喜。皆令開解。七者愿我以佛神力。遍至十方。一切
【現代漢語翻譯】 現代漢語譯本： 然後洗滌業的污垢，消除障礙修道的罪業，使他們醒悟，從而發起菩提之心（覺悟之心）。如果有人，四大（地、水、火、風）不調，被病痛折磨，能夠讀誦此陀羅尼（總持），我（指佛）就與八部鬼神、四大天王前往此人之處，立即授予阿伽陀藥（萬能藥），如意寶珠（能滿足願望的寶珠），使他一無所缺。這些男子女人，憑藉我的神力以及陀羅尼的力量，轉而變得精進，立即獲得大的果報。又有佛說《秘密八名陀羅尼經》說，如果有人受持讀誦此經，命終之後，能夠往生兜率陀天（欲界天之一，彌勒菩薩所在之處）。
《持地論》 菩薩說十種大愿：一是愿以一切方式供養無量諸佛；二是愿護持一切諸佛的正法；三是愿通達一切諸佛的正法；四是愿往生兜率天（欲界天之一，彌勒菩薩所在之處），乃至最終般涅槃（入滅）；五是願行菩薩的一切種類的正行；六是愿成熟一切眾生；七是愿在一切世界都能顯現化身；八是愿一切菩薩一心方便，以大乘佛法度化眾生；九是愿一切正行方便沒有障礙；十是愿成就無上正覺（最高的覺悟）。
《發菩提心論》 菩薩有十大愿，經常修行：一是愿我前世以及今生所種的善根，施與一切眾生，迴向佛道，使我的這個願望，唸唸增長，世世所生，終不忘失，常為陀羅尼（總持）所守護；二是愿我以此善根，所生之處值遇佛陀，常得供養，不生在沒有佛陀的國度中；三是愿我親近諸佛，隨侍左右，如影隨形；四是愿我既得親近，佛為我說法，成就五通（天眼通、天耳通、他心通、宿命通、神足通）；五是愿我通達世俗諦（世間的真理）的假名流佈，理解第一義諦（最高的真理），得到正法之智；六是愿我以沒有厭倦的心，為眾生開示教導，使他們得到利益和歡喜，都能夠開悟理解；七是愿我以佛的神力，遍至十方一切
【English Translation】 English version: Then, washing away the defilements of karma and eliminating the sins that obstruct the path to enlightenment, awakening them and causing them to generate the Bodhi-mind (the mind of enlightenment). If there is someone whose four elements (earth, water, fire, and wind) are imbalanced, suffering from illness, if they can recite this Dharani (mantra), I (referring to the Buddha) will go to that person's place with the Eight Classes of Gods and Spirits and the Four Heavenly Kings, and immediately bestow upon them the Agada medicine (panacea) and the Cintamani Jewel (wish-fulfilling jewel), so that they lack nothing. These men and women, by my divine power and the power of the Dharani, will turn to diligence and immediately obtain great rewards. Furthermore, the Buddha said in the Secret Eight Names Dharani Sutra that if someone upholds and recites this sutra, after their life ends, they will be reborn in the Tushita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides).
Treatise on Upholding the Earth The Bodhisattva speaks of ten great vows: First, to vow to offer in every way to immeasurable Buddhas; second, to vow to protect and uphold the correct Dharma of all Buddhas; third, to vow to understand thoroughly the correct Dharma of all Buddhas; fourth, to vow to be born in the Tushita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), and eventually attain Parinirvana (final liberation); fifth, to vow to practice all kinds of correct practices of a Bodhisattva; sixth, to vow to mature all sentient beings; seventh, to vow to be able to manifest transformations in all worlds; eighth, to vow that all Bodhisattvas, with one mind and skillful means, liberate beings with the Mahayana (Great Vehicle); ninth, to vow that all correct practices and skillful means are without obstruction; tenth, to vow to attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment).
Treatise on Arousing the Bodhi-Mind The Bodhisattva has ten great vows, which are constantly practiced: First, to vow that the roots of goodness I have planted in past lives and in this life be given to all sentient beings, dedicating them to the path of Buddhahood, so that this vow of mine increases in every thought, and in every life I am born, I never forget it, and am always protected by the Dharani (mantra); second, to vow that with these roots of goodness, in the place where I am born, I encounter the Buddha, and am always able to make offerings, and am not born in a country without a Buddha; third, to vow that I am close to all Buddhas, attending to their left and right, like a shadow following a form; fourth, to vow that since I have gained closeness, the Buddha will teach me the Dharma, and I will attain the Five Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet); fifth, to vow that I understand the conventional truth (mundane truth) of the proliferation of provisional names, understand the ultimate truth (highest truth), and obtain the wisdom of the correct Dharma; sixth, to vow that with a mind without weariness, I will explain and teach sentient beings, bringing them benefit and joy, so that they can all awaken and understand; seventh, to vow that with the Buddha's divine power, I will reach all the ten directions and all
世界。供養諸佛。聽受正法。廣攝眾生。八者愿我隨順清凈法輪。一切眾生聽我法者。聞我名者。即得舍離一切煩惱。九者愿我隨逐眾生。將護與樂。捨身命財。荷負正法。除無利益。十者愿我雖行正法。心無所行。亦無不行。為化眾生。不捨正愿。愿我以此十大誓願。遍眾生界。攝受一切恒沙諸愿。若眾生界有盡。我願乃盡。然眾生界不可盡。故我此大愿。亦不可盡。廣度眾生。無邊法界。所修善根。皆悉迴向無上正覺。生彌勒佛前。聞清凈法。悟無生忍。但行住坐臥。一生已來。所修善根。並共法界眾生。迴向彌勒佛前。速成不退(自外修念觀行。見佛方法。彌勒等業。具在禪門十卷廣說。此中略出其文以示上生者耳)。
贊彌勒佛四禮愿文(玄奘法師依經翻出)
至心歸命禮。當來彌勒佛。諸佛同證無為體。真如理實本無緣。為誘諸天現兜率。其猶幻士出衆形。元無人馬迷將有。達者知幻未曾然。佛身本凈皆如是。愚夫不了謂同凡。知佛無來見真佛。于茲必得永長歡。故我頂禮彌勒佛。唯愿慈尊度有情。愿共諸眾生。上生兜率天。奉見彌勒佛。
至心歸命禮。當來彌勒佛。佛有難思自在力。能以多剎內塵中。況今現處兜率殿。師子床上結跏坐。身如檀金更無比。相好寶色曜光輝。神通菩薩皆
【現代漢語翻譯】 現代漢語譯本：世界。供養諸佛。聽受正法。廣攝眾生。八者愿我隨順清凈法輪。一切眾生聽我法者。聞我名者。即得舍離一切煩惱。九者愿我隨逐眾生。將護與樂。捨身命財。荷負正法。除無利益。十者愿我雖行正法。心無所行。亦無不行。為化眾生。不捨正愿。愿我以此十大誓願。遍眾生界。攝受一切恒沙諸愿。若眾生界有盡。我願乃盡。然眾生界不可盡。故我此大愿。亦不可盡。廣度眾生。無邊法界。所修善根。皆悉迴向無上正覺。生彌勒佛（Maitreya Buddha）前。聞清凈法。悟無生忍。但行住坐臥。一生已來。所修善根。並共法界眾生。迴向彌勒佛（Maitreya Buddha）前。速成不退(自外修念觀行。見佛方法。彌勒等業。具在禪門十卷廣說。此中略出其文以示上生者耳)。
贊彌勒佛（Maitreya Buddha）四禮愿文(玄奘法師依經翻出)
至心歸命禮。當來彌勒佛（Maitreya Buddha）。諸佛同證無為體。真如理實本無緣。為誘諸天現兜率（Tushita Heaven）。其猶幻士出衆形。元無人馬迷將有。達者知幻未曾然。佛身本凈皆如是。愚夫不了謂同凡。知佛無來見真佛。于茲必得永長歡。故我頂禮彌勒佛（Maitreya Buddha）。唯愿慈尊度有情。愿共諸眾生。上生兜率天（Tushita Heaven）。奉見彌勒佛（Maitreya Buddha）。
至心歸命禮。當來彌勒佛（Maitreya Buddha）。佛有難思自在力。能以多剎內塵中。況今現處兜率殿（Tushita Palace）。師子床上結跏坐。身如檀金更無比。相好寶色曜光輝。神通菩薩皆
【English Translation】 English version: The world. Offering to all Buddhas. Listening to the true Dharma. Broadly gathering sentient beings. Eighth, I vow to follow the pure Dharma wheel. All sentient beings who hear my Dharma, who hear my name, will immediately be able to abandon all afflictions. Ninth, I vow to follow sentient beings, protecting and giving them joy, sacrificing my life and wealth, bearing the burden of the true Dharma, and eliminating what is not beneficial. Tenth, I vow that although I practice the true Dharma, my mind is without any practice, yet there is also nothing that I do not practice. For the sake of transforming sentient beings, I will not abandon my original vows. I vow to use these ten great vows to pervade all realms of sentient beings, gathering and receiving all vows as numerous as the sands of the Ganges River. If the realm of sentient beings can be exhausted, then my vows will be exhausted. However, the realm of sentient beings cannot be exhausted, therefore my great vows also cannot be exhausted. Broadly liberating sentient beings in the boundless Dharma realm, all the roots of goodness cultivated will be dedicated to unsurpassed perfect enlightenment, to be born before Maitreya Buddha, to hear the pure Dharma, and to awaken to the forbearance of non-birth. Whether walking, standing, sitting, or lying down, all the roots of goodness cultivated since this life, together with all sentient beings in the Dharma realm, are dedicated to Maitreya Buddha, to quickly achieve non-retrogression (the methods of cultivating mindfulness, contemplation, and practice, the methods of seeing the Buddha, and the deeds of Maitreya, etc., are fully explained in the ten volumes of the Chan School. Here, a brief excerpt is given to show those who wish to be born in the higher realms).
Verses of Praise and Fourfold Prostration to Maitreya Buddha (translated by Dharma Master Xuanzang based on the sutras)
With utmost sincerity, I take refuge in the future Maitreya Buddha. All Buddhas jointly realize the unconditioned essence. The true suchness principle is inherently without cause. To entice the heavens, he manifests in Tushita Heaven. It is like a magician producing various forms. Originally there are no people or horses, but they are mistakenly taken as real. Those who are enlightened know that the illusion has never been real. The Buddha's body is originally pure and is all like this. Foolish people do not understand and consider it the same as ordinary beings. Knowing that the Buddha does not come is seeing the true Buddha. Here, one will surely obtain eternal joy. Therefore, I prostrate to Maitreya Buddha. I only wish that the compassionate one will liberate sentient beings. I vow to be born together with all sentient beings in Tushita Heaven to pay homage to Maitreya Buddha.
With utmost sincerity, I take refuge in the future Maitreya Buddha. The Buddha has inconceivable power of freedom. He can contain many lands within a mote of dust. How much more so now that he is present in Tushita Palace, sitting in the lotus position on a lion throne. His body is like sandalwood gold, unparalleled. His marks and characteristics are adorned with precious colors, shining with light. All the bodhisattvas with supernatural powers are
無量。助佛揚化救含靈。眾生但能至心禮。無始罪業定不生。故我頂禮彌勒佛。惟愿慈尊度有情。愿共諸眾生。上生兜率天。奉見彌勒佛。
至心歸命禮。當來彌勒佛。慈尊寶冠多化佛。其量超過數百千。此土他方菩薩會。廣現神變寶牕中。佛身白毫光八萬。恒說不退法輪因。眾生但能修福業。屈伸臂項值慈尊。恒沙諸佛由斯現。況我本師釋迦文。故我頂禮彌勒佛。唯愿慈尊度有情。愿共諸眾生。上生兜率天。奉見彌勒佛。
至志歸命禮。當來彌勒佛。諸佛恒居清凈剎。受用報體量無窮。凡夫肉眼未曾識。為現千尺一金軀。眾生視之無厭足。令知業果現閻浮。但能聽經勤誦法。逍遙定往兜率宮。三塗于茲必永絕。將來同證一法身。故我頂禮彌勒佛。唯愿慈尊度有情。愿共諸眾生。上生兜率天。奉見彌勒佛。
論曰。夫期適千里。必假舟車乃濟。冀升彼岸。非藉行愿莫登。良以凡夫惑習障重。勝行難成。需求大聖冥應加被。初機進步未牢。善根易退。唯以大愿互相輔翼。故大莊嚴論云。佛國事大。獨力功德。不能成就。要須弘誓。如牛雖能挽車。全憑御者。能有所至。凈佛國土。由愿引成。以願力故。福德增長。不失不壞。常見佛故。是以大論云。有人修少福業。聞有福處。常愿往生。以斯福業。乃
【現代漢語翻譯】 現代漢語譯本 無量。祈願佛陀弘揚教化，救度一切眾生。眾生只要能至誠禮拜，無始以來的罪業必定不會產生。所以我頂禮彌勒佛（Maitreya Buddha），惟愿慈悲的佛陀救度一切有情眾生。愿與所有眾生，一同往生兜率天（Tushita Heaven），奉見彌勒佛（Maitreya Buddha）。
至心歸命禮。當來下生的彌勒佛（Maitreya Buddha）。慈悲的佛陀寶冠上有無數化佛，其數量超過成百上千。此土他方的菩薩們，廣現神通變化于寶牕之中。佛身白毫光芒有八萬四千道，恒常宣說不退轉法輪的因緣。眾生只要能修習福德善業，即使短暫屈伸臂膀也能值遇慈尊。無數諸佛因此顯現，更何況是我的本師釋迦牟尼佛（Sakyamuni Buddha）。所以我頂禮彌勒佛（Maitreya Buddha），惟愿慈悲的佛陀救度一切有情眾生。愿與所有眾生，一同往生兜率天（Tushita Heaven），奉見彌勒佛（Maitreya Buddha）。
至誠懇切地歸命禮。當來下生的彌勒佛（Maitreya Buddha）。諸佛恒常居住在清凈的剎土，所受用的報身廣大無邊。凡夫肉眼無法識別，所以顯現千尺高的金色身軀。眾生觀視而無厭倦，令眾生知曉業果顯現在閻浮提（Jambudvipa）。只要能聽聞佛經，勤奮誦讀佛法，就能逍遙自在地往生兜率宮（Tushita Palace）。三惡道從此必定永遠斷絕，將來一同證得統一的法身。所以我頂禮彌勒佛（Maitreya Buddha），惟愿慈悲的佛陀救度一切有情眾生。愿與所有眾生，一同往生兜率天（Tushita Heaven），奉見彌勒佛（Maitreya Buddha）。
論中說，想要到達千里之外的地方，必須藉助船隻車輛才能成功。希望能夠登上彼岸，不憑藉修行和願力就無法到達。這是因為凡夫的迷惑習氣深重，殊勝的修行難以成就，必須祈求大聖的冥冥加持。初學者的進步還不牢固，善根容易退失，只有用宏大的願力互相輔助。所以《大莊嚴論》中說，佛國的事情重大，單憑個人的功德，不能成就，必須要依靠弘大的誓願。如同牛雖然能拉車，完全依靠駕車的人，才能到達目的地。清凈佛土，由願力引導而成。因為有願力的緣故，福德增長，不會遺失不會損壞，能夠常見佛。因此《大論》中說，有人修習少量福業，聽到有福德的地方，常常發願往生，憑藉這些福業，就能夠往生。
【English Translation】 English version Immeasurable. Assisting the Buddha in spreading his teachings to save all sentient beings. If sentient beings can sincerely prostrate, beginningless karmic offenses will certainly not arise. Therefore, I prostrate to Maitreya Buddha (the future Buddha), wishing that the compassionate Buddha will deliver all sentient beings. May we, together with all sentient beings, be reborn in Tushita Heaven (the fourth of the six heavens in the desire realm), to behold Maitreya Buddha (the future Buddha).
With utmost sincerity, I take refuge in the future Maitreya Buddha (the future Buddha). The compassionate Buddha's jeweled crown has countless manifested Buddhas, their number exceeding hundreds of thousands. Bodhisattvas from this land and other realms, widely manifest miraculous transformations within the jeweled windows. The white hair-curl light from the Buddha's body has eighty-four thousand rays, constantly proclaiming the causes and conditions of the irreversible Dharma wheel. If sentient beings can cultivate meritorious deeds, even a brief extension of their arms can bring them face to face with the compassionate one. Countless Buddhas appear because of this, let alone my original teacher Sakyamuni Buddha (the historical Buddha). Therefore, I prostrate to Maitreya Buddha (the future Buddha), wishing that the compassionate Buddha will deliver all sentient beings. May we, together with all sentient beings, be reborn in Tushita Heaven (the fourth of the six heavens in the desire realm), to behold Maitreya Buddha (the future Buddha).
With utmost sincerity and devotion, I take refuge in the future Maitreya Buddha (the future Buddha). All Buddhas constantly reside in pure lands, enjoying immeasurable reward bodies. Ordinary people's physical eyes have never recognized this, so he manifests a thousand-foot-tall golden body. Sentient beings gaze upon him without weariness, allowing them to know that karmic consequences manifest in Jambudvipa (the continent where humans reside). If one can listen to the scriptures and diligently recite the Dharma, one can freely and easily be reborn in Tushita Palace (Maitreya's current abode). The three evil paths will certainly be forever severed from here, and in the future, we will all attain the same Dharmakaya (the body of essence). Therefore, I prostrate to Maitreya Buddha (the future Buddha), wishing that the compassionate Buddha will deliver all sentient beings. May we, together with all sentient beings, be reborn in Tushita Heaven (the fourth of the six heavens in the desire realm), to behold Maitreya Buddha (the future Buddha).
The treatise says, 'To travel a thousand miles, one must rely on boats and vehicles to succeed. To hope to ascend to the other shore, one cannot reach it without relying on practice and vows.' This is because ordinary people's delusions and habits are heavy, and superior practices are difficult to accomplish. One must seek the hidden blessings of the great sages. The progress of beginners is not yet firm, and good roots are easily lost. Only with great vows can they support each other. Therefore, the Mahāvyūha-alaṃkāra Sūtra says, 'The affairs of the Buddha-land are great, and one's own merit cannot accomplish them. One must rely on great vows, just as a cow can pull a cart, but it relies entirely on the driver to reach its destination.' Pure Buddha-lands are brought about by the power of vows. Because of the power of vows, merit increases, is not lost, and is not destroyed, and one can constantly see the Buddha. Therefore, the Mahāvyūha-alaṃkāra Sūtra says, 'If someone cultivates a small amount of merit and hears of a place of merit, they often vow to be reborn there, and with this merit, they can be reborn there.'
至命終。各生其中。今志祈內院。見佛聞法。證不退地。因緣非小。故前代聖哲。莫不乘本願力。而能上升。玄奘法師臨終。尚令大眾唱偈發願。寂然上生。而彼嘗云。西國道俗。並作彌勒之業。為同欲界其行易成。大小乘師。皆許此法。彌陀凈土。恐凡陋穢。其行難成。如舊經論。十地菩薩。隨分得見報佛凈土。依新論意。三地菩薩。始可得見報佛凈土。豈容下品凡夫。即得往生。此亦隨機別時之意。未可以斯為定。其愚夫愚婦。乃至屠兒鸚鵡。尚得往生。況其餘具信行愿者。但各有旨。無得互相是非。然其凈土有四。品階列九。見佛有于遲速。喜足內院。無有斯分。如屈伸臂頃便得見佛聞法。至不退轉。言同欲界其行易成。斯有典實。凈土有四者。一凡聖同居土。即極樂世界七寶莊嚴。九品往生者。是化佛所居之土。二方便有餘土。謂二乘人。修方便道。斷四住惑。尚餘無明惑未盡。受法性身。而居此土也。三實報莊嚴土。菩薩方便已斷。余習未盡。感得勝報。即別教十地。圓教三賢。乃至等覺所居。是報佛之土。馬鳴龍樹。往生者也。四常寂光土。即理性之土。是妙覺菩薩。究竟佛果。法身所居也。然其報土。要修無漏正因。與理行相成。方得往生。尚非二乘所居。況容下凡能見。下品凡夫。本無勝業。隨起一
行。或修觀。或持名。乃至臨終十念成就。即得往生同居。見化彌陀。是以經中。或云彼土純是菩薩。無有二乘。或云有無量無邊聲聞弟子。斯皆隨機感見。土品殊分。非關拯接有其高下。西國大乘許。小乘不許。悉謂有餘實報二土。然極樂天宮。各隨志願。宿根信發。精專一業。競趣寶所。彼此見佛。悟無生忍。位階不退。奚優奚劣。無以私心。窺測如來聖教。猶豫結胸。自賺賺他。過非小。矣智鑒而慎諸。
兜率龜鏡集卷下(終)
音釋
裛
(音揖。書囊也又香襲衣也)
孴
(擬集二音盛也。又眾多也)
閿
(音焚。地名閔鄉縣。屬陜州潼關)
蠡
(音里。蚌屬)
機
(音希。蠡也。杓也)
十乘
(天臺以十乘觀法。令上中下根人修之。而登彼岸一觀不思議境。二發真正菩提心。三善巧安心。四破法偏。五識通塞六道品調適。七對治助開。八知位次。九安忍。十離法愛)
六即
(天臺約事理修行次第。位次高下。以明六即佛。一理即佛。二名字即佛。三觀行即佛。四相似即佛。五分證即佛。六究竟即佛)
四悉
(四悉檀也。悉者偏也。檀是梵語。此云施也。謂佛以此四法。偏
【現代漢語翻譯】 現代漢語譯本 或者修習觀想，或者執持名號（唸誦阿彌陀佛的名號），乃至臨終時十念成就，就能往生到同居土（凡聖同居土），見到化身彌陀（阿彌陀佛的化身）。因此，經典中，有時說彼土（極樂世界）純粹是菩薩，沒有二乘（聲聞和緣覺）；有時又說有無量無邊的聲聞弟子。這些都是隨著眾生的根機感應而顯現的，極樂世界的品位有差別。這與阿彌陀佛的救度沒有高下之分。西國（印度）的大乘佛教允許（往生極樂世界），小乘佛教不許（往生極樂世界），都認為有有餘土（方便有餘土）和實報土（實報莊嚴土）這兩種凈土。 然而在極樂世界的天宮中，各自隨著自己的願力，宿世的善根和信心而發，精進專一于自己的行業，競相前往寶所（涅槃）。彼此見到佛，證悟無生法忍，位階達到不退轉。哪裡有什麼優劣之分呢？不要用自己的私心，去窺測如來的聖教。猶豫不決，心中鬱結，自己欺騙自己，又欺騙他人，過失不小啊！要有智慧鑑別，謹慎對待這些問題。
《兜率龜鏡集》卷下（終）
音釋
裛
（音揖，書囊也，又香襲衣也）
孴
（擬集二音，盛也。又眾多也）
閿
（音焚，地名，閿鄉縣，屬陜州潼關）
蠡
（音里，蚌屬）
機
（音希，蠡也，杓也）
十乘（天臺宗以十乘觀法，令上中下根人修之，而登彼岸：一、觀不思議境；二、發真正菩提心；三、善巧安心；四、破法遍；五、識通塞；六、道品調適；七、對治助開；八、知位次；九、安忍；十、離法愛）
六即（天臺宗約事理修行次第，位次高下，以明六即佛：一、理即佛；二、名字即佛；三、觀行即佛；四、相似即佛；五、分證即佛；六、究竟即佛）
四悉（四悉檀也。悉者，偏也。檀是梵語，此云施也。謂佛以此四法，普遍施與眾生）
【English Translation】 English version Alternatively, one may cultivate contemplation, or uphold the name (recite the name of Amitabha Buddha), and even if one achieves ten recitations at the moment of death, one can be reborn in the Co-dwelling Land (Land of Co-dwelling with Sages and Ordinary Beings) and see the manifested Amitabha (manifestation body of Amitabha Buddha). Therefore, in the scriptures, it is sometimes said that the Pure Land (the Land of Ultimate Bliss) is purely filled with Bodhisattvas, without the Two Vehicles (Śrāvakas and Pratyekabuddhas); and sometimes it is said that there are countless Śrāvaka disciples. These are all manifestations according to the sentient beings' capacities, and the grades of the Pure Land are different. This has nothing to do with Amitabha Buddha's salvation having high or low distinctions. The Mahayana Buddhism of the Western Country (India) allows (rebirth in the Land of Ultimate Bliss), while the Hinayana Buddhism does not allow (rebirth in the Land of Ultimate Bliss), and both consider that there are the Land of Residual Reward (Land of Expedient Residual Reward) and the Land of Actual Reward (Land of Actual Reward and Adornment). However, in the heavenly palaces of the Land of Ultimate Bliss, each follows their own vows, and the roots of goodness and faith from past lives arise, diligently focusing on their own karma, competing to go to the Treasure Place (Nirvana). They see the Buddha, realize the non-origination forbearance, and their stage reaches non-retrogression. Where is there any superiority or inferiority? Do not use your own selfish mind to speculate on the holy teachings of the Tathagata. Hesitating and indecisive, with knots in your heart, deceiving yourself and deceiving others, the fault is not small! One must have wisdom to discern and be cautious in dealing with these issues.
Dōshō Guījìng Jí Volume 2 (End)
Phonetic Annotations
裛
(Pronounced yì. A book bag, also fragrant clothing)
孴
(Pronounced nǐ jí, meaning abundant. Also, numerous)
閿
(Pronounced fén. A place name, Wenxiang County, belonging to Tongguan in Shanzhou)
蠡
(Pronounced lí. A type of shellfish)
機
(Pronounced xī. A type of shellfish, also a ladle)
Ten Vehicles (The Tiantai school uses the Ten Vehicles of Contemplation to enable people of superior, middle, and inferior capacities to cultivate and reach the other shore: 1. Contemplating the inconceivable realm; 2. Arousing the true Bodhi mind; 3. Skillfully pacifying the mind; 4. Breaking through attachment to the law; 5. Recognizing obstructions; 6. Harmonizing the factors of the path; 7. Applying remedies to assist in opening; 8. Knowing the stages; 9. Enduring; 10. Detaching from love of the law)
Six Identities (The Tiantai school uses the order of practice in terms of phenomena and principle, and the high and low stages, to explain the Six Identities of Buddhahood: 1. Identity in principle; 2. Identity in name; 3. Identity in practice; 4. Identity in resemblance; 5. Identity in partial realization; 6. Identity in ultimate realization)
Four Siddhantas (The Four Siddhantas. Siddhanta means 'universal'. 'Dana' is a Sanskrit word, meaning 'giving'. It refers to the Buddha using these four methods to universally bestow upon sentient beings)
施一切眾生故也。一世界悉檀。二為人悉檀。三對治悉檀。四弟一義悉檀)
耋
(田字入聲。年八十曰耋)
䀸
(音志。目光也)
四無垢性
(一衣服。二臥具。三飲食。四湯藥。此四事。隨有所得。粗細稱心。遠離貪求。是名無垢性)
阿伽陀藥
(此云普去。又云圓藥。謂能去眾病。華嚴經云。眾生見者。眾病悉除)
四住惑
(即五住地惑。之上四住也。一。一切見住。即三界見惑。二。欲愛住。即欲界思惑。三。色愛住。即色界思惑。四。有愛住。即無色界思惑。二乘人。修方便道。斷此四惑。尚餘第五根本無明住余未斷也)
【現代漢語翻譯】 現代漢語譯本： 爲了施予一切眾生。四種悉檀（Siddhanta，意為成就）：一、世界悉檀（Lokasiddhanta，關於世界的成就）。二、為人悉檀（Puruşasiddhanta，關於人的成就）。三、對治悉檀（Pratipakşasiddhanta，關於對治的成就）。四、第一義悉檀（Paramārthasiddhanta，關於第一真諦的成就）。
耋
（發音為'田'字的入聲。指年齡八十歲叫做耋）
䀸
（發音為'志'。指目光）
四無垢性
（一、衣服。二、臥具。三、飲食。四、湯藥。這四件事，無論得到什麼，粗細只要稱心如意，遠離貪求，就叫做無垢性）
阿伽陀藥（Āgama-dhātu-yāga）
（這裡的意思是普遍去除，又叫做圓藥，指能夠去除各種疾病。《華嚴經》說，眾生見到這種藥，各種疾病都能夠消除）
四住惑
（就是五住地惑（Pañca-sthānāvaraṇa）中的前四住。一、一切見住，就是三界（Trailokya）的見惑。二、欲愛住，就是欲界（Kāmadhātu）的思惑。三、色愛住，就是色界（Rūpadhātu）的思惑。四、有愛住，就是無色界（Arūpadhātu）的思惑。二乘人通過修習方便道，斷除這四種惑，還剩下第五根本無明住地惑沒有斷除）
【English Translation】 English version: It is for bestowing upon all sentient beings. Four Siddhantas (accomplishments): 1. Lokasiddhanta (accomplishment concerning the world). 2. Puruşasiddhanta (accomplishment concerning individuals). 3. Pratipakşasiddhanta (accomplishment concerning antidotes). 4. Paramārthasiddhanta (accomplishment concerning the ultimate truth).
耋 (Dié)
(Pronounced with the entering tone of the character '田' (tián). Refers to the age of eighty.)
䀸
(Pronounced 'zhì'. Refers to eyesight or gaze.)
Four Immaculate Natures
(1. Clothing. 2. Bedding. 3. Food and drink. 4. Medicine. Regarding these four things, whatever one obtains, whether coarse or fine, if it is satisfactory and one is free from greed, this is called immaculate nature.)
Āgama-dhātu-yāga
(This means 'universally removing,' also called 'complete medicine,' referring to that which can remove all kinds of illnesses. The Avataṃsaka Sūtra says, 'When sentient beings see it, all their illnesses are eliminated.')
Four Abiding Delusions
(These are the first four of the Five Abiding Grounds of Delusion (Pañca-sthānāvaraṇa). 1. Sarva-dṛṣṭi-sthāna (Abiding in all views), which is the perceptual delusion of the Three Realms (Trailokya). 2. Kāma-rāga-sthāna (Abiding in desire-love), which is the affective delusion of the Desire Realm (Kāmadhātu). 3. Rūpa-rāga-sthāna (Abiding in form-love), which is the affective delusion of the Form Realm (Rūpadhātu). 4. Arūpa-rāga-sthāna (Abiding in formless-love), which is the affective delusion of the Formless Realm (Arūpadhātu). Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), by cultivating the expedient path, sever these four delusions, but the fifth, fundamental ignorance-abiding ground of delusion, remains unsevered.)