X88n1656_伯亭大師傳記總帙

卍新續藏第 88 冊 No. 1656 伯亭大師傳記總帙

No. 1656

伯亭大師傳記總帙

No. 1656-1 慈雲伯亭大師古希紀(自識實行)

庚辰夏。取靜于龍岡北。泉石間焉。山川蒼鬱。松竹陰翳。輕云遠去。數鳥徐來。忽如忘生。不知有人世也。崇壽三如。避席叩曰。文侍來歷年多矣。師之出家學道因緣。愿示始終。後進聞之。不亦益乎。時遂以六十花甲年譜諭之。今又七旬矣。復以十年中事補贅。不使覽者。有遺憾焉。

予姓沈。仁和亭溪人。父諱相。母張氏。生於崇禎十四年。歲次辛巳。十月十一日戌時。

順治三年丙戌。六歲時。水漂不溺。賊斫不傷。火炙不爛。

丁亥七歲。見一僧摩頂異之。即發心出家。母不許。

己丑九歲辭親。投禮杭城慈雲祖源尊宿為師也。諱續法。字百亭。

十一二歲。習朝暮課誦。大小經懺。旁及四書詩易。

十四五時。因師裝修佛殿。日間收飯供眾。夜晚禮佛持咒。

丙申十六剃髮。十七八九。當家理事。常住佛像經懺。悉皆修葺一新。三載將畢。己亥冬即辭師。于南屏豁堂巖和尚座下求戒。十一月望旦。腹生一癰。跽大士前。諷楞嚴咒求之。未逾三晝夜。變毒為瘡而愈

【現代漢語翻譯】現代漢語譯本《伯亭大師傳記總帙》

No. 1656

伯亭大師傳記總帙

No. 1656-1 慈雲伯亭大師古希紀(自識實行)

庚辰年（1700年）夏天，我在龍岡北邊的泉石之間尋求清靜。山川蒼翠茂盛，松竹濃密成蔭，輕柔的雲彩緩緩飄遠，幾隻鳥兒慢慢飛來，忽然間好像忘記了塵世，不知道還有人間的存在。崇壽三如離開座位，恭敬地問道：『文侍跟隨您很久了，希望您能講述您出家學道的因緣始末，讓後輩們聽了，不也很有益處嗎？』當時我便以六十花甲的年譜告訴了他。如今我又七十歲了，再把這十年中的事情補充進去，不讓讀者感到遺憾。

我姓沈，是仁和亭溪人。父親名諱是相，母親是張氏。我生於崇禎十四年（1641年），歲次辛巳年，十月十一日戌時。

順治三年（1646年）丙戌年，六歲時，被水漂流卻沒有被淹死，被賊人砍殺卻沒有受傷，被火燒烤卻沒有燒爛。

丁亥年（1647年）七歲時，見到一位僧人給我摩頂，覺得很奇異，就發心出家，母親不允許。

己丑年（1649年）九歲時，告別雙親，投奔到杭州慈雲寺，拜祖源尊宿為師。法諱續法，字百亭。

十一二歲時，學習早晚課誦、大小經懺，還學習四書詩易等。

十四五歲時，因為師父要修繕佛殿，白天就去收飯供養大眾，夜晚禮佛持咒。

丙申年（1656年）十六歲剃髮。十七八九歲時，掌管寺院事務，常住的佛像經懺，全部都修葺一新。三年將要結束時，己亥年（1659年）冬天就告別師父，到南屏山豁堂巖和尚座下求戒。十一月十五那天，腹部生了一個癰。跪在大士（觀音菩薩）像前，諷誦《楞嚴咒》祈求。不到三天，癰就變成了瘡而痊癒了。

【English Translation】 English version The Complete Collection of Biographies of Master Boting

No. 1656

The Complete Collection of Biographies of Master Boting

No. 1656-1 A Record of the Ancient Years of Master Boting of Ciyun (Self-Awareness and Practice)

In the summer of the Gengchen year (1700), I sought tranquility among the springs and rocks north of Longgang. The mountains and rivers were lush and green, the pines and bamboos cast dense shadows, light clouds drifted far away, and several birds slowly approached. Suddenly, I seemed to forget about life and was unaware of the human world. Chongshou Sanru left his seat and respectfully asked, 'Wen Shi has followed you for many years. I hope you can tell us the beginning and end of your predestined relationship with leaving home and studying the Way, so that later generations can hear it and benefit from it.' At that time, I told him my life story at the age of sixty. Now I am seventy years old, and I will add the events of these ten years so that readers will not feel regret.

My surname is Shen, and I am from Tingxi, Renhe. My father's name is Xiang, and my mother is Zhang. I was born in the fourteenth year of Chongzhen (1641), the year of Xinsi, on the eleventh day of the tenth month at the hour of Xu.

In the third year of Shunzhi (1646), the year of Bingxu, at the age of six, I was not drowned when drifting in the water, not injured when attacked by thieves, and not burned when scorched by fire.

In the year of Dinghai (1647), at the age of seven, I saw a monk touching my head, which I found strange, and I made a vow to become a monk, but my mother did not allow it.

In the year of Jichou (1649), at the age of nine, I bid farewell to my parents and went to Ciyun Temple in Hangzhou to pay respects to Venerable Zuyuan as my teacher. His Dharma name was Xufa, and his style name was Boting.

At the age of eleven or twelve, I learned the morning and evening recitations, major and minor repentance ceremonies, and also studied the Four Books and the Book of Poetry and the Book of Changes.

At the age of fourteen or fifteen, because my teacher was repairing the Buddha hall, I would collect food during the day to offer to the public, and at night I would worship the Buddha and chant mantras.

In the year of Bingshen (1656), I shaved my head at the age of sixteen. At the age of seventeen, eighteen, and nineteen, I was in charge of the affairs of the temple, and all the Buddha statues and repentance ceremonies were renovated. As the three years were about to end, in the winter of the year of Jihai (1659), I bid farewell to my teacher and sought precepts under the seat of the monk Huotangyan on Nanping Mountain. On the fifteenth day of the eleventh month, a carbuncle grew on my abdomen. I knelt before the statue of the Great Being (Avalokiteśvara Bodhisattva) and chanted the Shurangama Mantra to pray for it. In less than three days, the carbuncle turned into a sore and healed.

。三壇戒法。得以圓就。庚子二十。參先師德水源和尚。于城山聽楞嚴。

二十一。天竺聽戒疏。

二十二三。研究賢家諸祖教部。內衡法師聽楞伽。

二十四五。蓮居學性相宗。聖先法師聽唯識。靈滄法師聽起信。

二十六春夏。上竺聽老師楞嚴。石公和尚。聽華嚴懸談。景淳和尚。聽施食儀軌。重治五教儀成六卷。請正先師。肯之曰。賢宗教觀。今方備矣。復立愿。每月施食六壇。夜夜變食出生。本年康熙丙午。臘月八日。受老師衣法。于云棲屬五世孫也。誡勸熟習經論本文。毋支離於諸家註解。

二十七。二月望。夢金甲神曰。十九歲。難已過。今年難過生日矣。因加如意陀羅尼百八遍於楞嚴咒后。晨夕病冗無間。迨誕辰。忽夢僧曰。宜持釋迦藥師彌陀三佛名于楞嚴前。加藥師往生二神咒于如意后。可免三十三歲之災。此後早晚課之不缺。更自號為灌頂。憶昔先師熟誦本文之囑。又將楞嚴法華。圓覺梵網。金剛藥師。華嚴名號問明。凈行梵行。僧祇隨好行愿等品。四分律。起信論。唯識頌。法界觀。一日五葉。細細記背。三晝一轉。練為常行。

二十八九。復究三宗諸大部典。重作標本以備遺忘。更刪出五教儀開蒙一卷。

康熙九年庚戌春。三十歲。排五教繼證圖

【現代漢語翻譯】現代漢語譯本：完成了三壇大戒的受戒儀式。康熙二十年（1681年），跟隨先師德水源和尚在城山聽講《楞嚴經》。康熙二十一年（1682年），在天竺聽講《戒疏》。康熙二十二年（1683年）和二十三年（1684年），研究賢首宗（華嚴宗）各祖師的教義。在內衡法師處聽講《楞伽經》。康熙二十四年（1685年）和二十五年（1686年），在蓮居學習法相宗（唯識宗），在聖先法師處聽講《唯識》，在靈滄法師處聽講《起信論》。康熙二十六年（1687年）春夏，在上竺聽老師講解《楞嚴經》，在石公和尚處聽講《華嚴懸談》，在景淳和尚處聽講《施食儀軌》。重新整理《五教儀》成六卷。請先師指正，先師肯定地說：『賢首宗的教觀，如今完備了。』又立下誓願，每月施食六壇，每夜都變食出生。本年是康熙丙午年（1666年），臘月八日，接受老師的衣缽，在云棲寺是第五世孫。告誡要熟習經論的原文，不要脫離各家的註解。康熙二十七年（1688年）二月十五，夢見金甲神說：『十九歲的災難已經過去了，今年恐怕過不了生日了。』因此在《楞嚴咒》後加上如意陀羅尼一百零八遍，早晚不停。到了生日那天，忽然夢見僧人說：『應該在《楞嚴經》前持誦釋迦牟尼佛、藥師佛、阿彌陀佛三佛名號，在如意陀羅尼後加上藥師咒和往生咒，可以免除三十三歲的災難。』此後早晚功課從不間斷，更自號為灌頂。回憶起先師熟誦原文的囑咐，又將《楞嚴經》、《法華經》、《圓覺經》、《梵網經》、《金剛經》、《藥師經》、《華嚴經》的名號問明，以及凈行品、梵行品、僧祇品、隨好品、行愿品等，還有《四分律》、《起信論》、《唯識頌》、《法界觀》，一日學習五頁，仔細地記誦，三天轉一遍，練習成為日常功課。康熙二十八年（1689年）和二十九年（1690年），再次研究三宗（天臺宗、賢首宗、慈恩宗）的各大部典，重新制作標本以備遺忘。又刪減出《五教儀開蒙》一卷。康熙九年庚戌年（1670年）春，三十歲，編排《五教繼證圖》。

【English Translation】 English version: The three platforms of precepts were completed. In the 20th year of Kangxi (1681), I followed the venerable Master Deshuiyuan at Chengshan to listen to the Śūraṅgama Sūtra. In the 21st year of Kangxi (1682), I listened to the Commentary on the Precepts at Tianzhu. In the 22nd (1683) and 23rd (1684) years of Kangxi, I studied the teachings of the various patriarchs of the Huayan School (Xianshou School). I listened to the Laṅkāvatāra Sūtra with Dharma Master Neihang. In the 24th (1685) and 25th (1686) years of Kangxi, I studied the characteristics of phenomena (Yogācāra) at Lianju. I listened to Vijñaptimātratā-siddhi with Dharma Master Shengxian, and Awakening of Faith with Dharma Master Lingcang. In the spring and summer of the 26th year of Kangxi (1687), I listened to the Śūraṅgama Sūtra with my teacher at Shangzhu. I listened to Hua-yan Xuan Tan with Venerable Master Shigong, and Ritual of Food Offering with Venerable Master Jingchun. I reorganized the Five Teachings Ritual into six volumes. I asked my teacher for correction, and he affirmed, 'The teachings and views of the Huayan School are now complete.' I also made a vow to perform six food offering rituals every month, and to transform food every night. This year was the Bingwu year of Kangxi (1666). On the eighth day of the twelfth month, I received the robe and Dharma from my teacher, and I am a fifth-generation descendant at Yunqi Temple. I was admonished to be familiar with the original texts of the scriptures and treatises, and not to deviate from the annotations of various schools. On the fifteenth day of the second month of the 27th year of Kangxi (1688), I dreamed of a golden-armored god who said, 'The difficulty of nineteen years old has passed, but it will be difficult to pass your birthday this year.' Therefore, I added 108 repetitions of the Cintāmaṇi-cakra Dhāraṇī after the Śūraṅgama Mantra, without interruption morning and evening. On my birthday, I suddenly dreamed of a monk who said, 'You should recite the names of the three Buddhas, Śākyamuni, Bhaiṣajyaguru, and Amitābha, before the Śūraṅgama Sūtra, and add the Bhaiṣajyaguru Mantra and the Rebirth Mantra after the Cintāmaṇi-cakra Dhāraṇī to avoid the disaster of thirty-three years old.' From then on, I never missed my morning and evening lessons, and I even called myself 'Abhiṣeka'. Recalling my teacher's instruction to be familiar with the original text, I also clarified the names of the Śūraṅgama Sūtra, Lotus Sūtra, Perfect Enlightenment Sūtra, Brahma Net Sūtra, Diamond Sūtra, Medicine Buddha Sūtra, and Avataṃsaka Sūtra, as well as the chapters on Pure Conduct, Brahma Conduct, Saṃgha, Minor Marks, Practices and Vows, etc., as well as the Four-Part Vinaya, Awakening of Faith, Verses on Consciousness-only, and Contemplation of the Dharmadhātu. I studied five pages a day, carefully memorizing them, and reciting them once every three days, practicing them as a daily routine. In the 28th (1689) and 29th (1690) years of Kangxi, I further studied the major texts of the Three Schools (Tiantai, Huayan, and Cien), and remade the specimens to prevent forgetting. I also deleted and extracted a volume of Elementary Introduction to the Five Teachings Ritual. In the spring of the Gengxu year, the 9th year of Kangxi (1670), at the age of thirty, I arranged the Diagram of Successive Proofs of the Five Teachings.

。眾善信施衣禮請。就本寺開講般若。中元節。湖上王醫家施食。召請時。陰風忽發。燈燭盡滅。眷屬遠避。一心觀念。頃刻間燈燭復明。濟后不復有嚎哭之聲。

三十一二三。集諸學徒。講楞嚴三轉。時景淳和尚。來寺聞之。並見教儀及圖。合十稱曰。毗盧佛之遣使。賢首祖之功臣也。四明深符述公賀云。惟君文行獨超群。論議風生擅竺墳。高續蓮燈分慧𦦨。五云播彩接慈雲。一乳泉一滴傳無盡。分出雲根流愈清。好向寰中施法雨。三根含潤總敷榮。(二)昭慶止千岳公贈云。一鳴思昔日。河辯已驚群。慧業彌高峻。芳聲更遠聞。流泓傳乳竇。雨密蘊慈雲。行見談經處。天花向座紛。外又撰楞伽記三十八卷。

三十四。楞伽圓談十卷。講金剛法華。俞文學緯贈云。心依佛火性離塵。獨向祇林結靜因。講席幸承甘露潤。香臺深喜惠風親。九天梵落曇花發。二月春和柳色新。衰力憾予聞道晚。大師覺世不辭頻。潘文學輿贈云。陋室傍慈雲。朝昏慰所聞。提撕開鹿苑。領略謝鷗群。其奈冤親聚。難將恩怨分。懷哉新著述。應拯出塵棼。孫文學治贈云。我聞無上義。圓解比醍醐。達者領其要。亡筌與世殊。間造青蓮館。把玩囊中珠。光曜照四野。豈復類𤥭璖。仁鳥檐下鳴。紅藥階前敷。白雲停翠樹。青煙生紫蒲

【現代漢語翻譯】現代漢語譯本：眾多善男信女捐贈衣物，懇請在本寺開講《般若經》。中元節時，湖上的王醫家舉行施食儀式。召請之時，忽然陰風大作，燈燭全部熄滅，家眷們紛紛躲避。一心念誦經文，片刻之間燈燭又重新亮了起來。濟度之後，不再有嚎哭的聲音。

三十一歲、三十二歲、三十三歲時，召集眾學徒，講解《楞嚴經》的三重轉法輪。當時景淳和尚來到寺廟，聽聞講經，並看到了教儀和圖解，合掌稱讚說：『您是毗盧佛（Vairocana，意為光明遍照）派來的使者，是賢首宗（指法藏賢首大師）的功臣啊！』四明（地名）的深符述公贈詩祝賀說：『只有您的文章和德行超群絕倫，議論時風生水起，擅長佛學經典。高舉蓮燈，分發智慧的火種，五彩祥雲播撒光彩，接引慈悲的雲朵。一乳泉的一滴水，傳遞無盡的智慧，從雲根分流而出，越發清澈。希望您向世間廣施佛法甘霖，使三根（指上、中、下三種根器的人）都得到滋潤，共同繁榮。』昭慶寺的止千岳公贈詩說：『一鳴驚人，昔日的辯才已經震驚眾人。智慧的事業越來越高峻，美好的聲名更加遠揚。流淌的泓水傳遞著乳竇的甘甜，密集的雨點蘊含著慈悲的雲朵。即將看到您講經之處，天花紛紛飄落。』此外，又撰寫了《楞伽經記》三十八卷。

三十四歲時，講解《楞伽經圓談》十卷，以及《金剛經》、《法華經》。俞文學緯贈詩說：『心依佛火，性已遠離塵世，獨自在祇樹給孤獨園（Jetavana，釋迦牟尼佛說法之地）結下清凈的因緣。講席之上，有幸承蒙甘露的滋潤，香臺上深深歡喜惠風的親臨。九天之上梵音飄落，曇花開放，二月春風和煦，柳色清新。遺憾我領悟佛道太晚，大師覺悟世人，不辭辛勞。』潘文學輿贈詩說：『簡陋的屋室靠近慈雲，早晚都感到欣慰。提攜開示，如同在鹿野苑（Sarnath，釋迦牟尼初轉法輪之地）說法，領略佛法，感謝像鷗鳥一樣自由自在。無奈冤親債主聚集，難以將恩怨分清。懷念您新創作的著述，應該能拯救眾生脫離塵世的煩惱。』孫文學治贈詩說：『我聽聞無上的真義，圓滿的理解如同醍醐（Ghee，比喻佛法至味）。通達的人領會其中的要領，忘記捕魚的工具，與世俗之人不同。空閑時建造青蓮館，把玩囊中的寶珠。光芒照耀四野，哪裡還像普通的瓦礫？仁鳥在屋檐下鳴叫，紅色的芍葯在臺階前盛開。白雲停留在翠綠的樹上，青色的煙霧從紫色的香蒲中升起。』

【English Translation】 English version: Numerous virtuous men and women donated clothing and requested that the Prajna Sutra be lectured at this temple. During the Ghost Festival (Yuan Festival), the Wang physician family by the lake held a food-offering ceremony. At the time of the summoning, a sudden gust of yin wind arose, and all the lamps and candles were extinguished, the family members fled to avoid it. They single-mindedly recited the scriptures, and in an instant, the lamps and candles were lit again. After the deliverance, there were no more sounds of wailing.

At the ages of thirty-one, thirty-two, and thirty-three, he gathered his disciples and lectured on the three turnings of the Dharma wheel of the Surangama Sutra. At that time, the monk Jingchun came to the temple, heard the lectures, and saw the teaching instruments and diagrams. He put his palms together and praised, 'You are an envoy sent by Vairocana (光明遍照, meaning 'light shining everywhere'), a meritorious official of the Xianshou School (指法藏賢首大師, referring to Master Fazang Xianshou)!' Shen Fushu of Siming (地名, place name) sent a poem to congratulate him, saying, 'Only your writing and virtue are outstanding, your arguments are eloquent, and you are skilled in Buddhist scriptures. You hold up the lotus lamp, distributing the seeds of wisdom, and the five-colored auspicious clouds spread their brilliance, receiving the clouds of compassion. A drop of milk spring transmits endless wisdom, flowing from the root of the clouds, becoming even clearer. I hope you will spread the rain of Dharma to the world, so that the three roots (指上、中、下三種根器的人, referring to people of superior, middling, and inferior capacities) will be nourished and flourish together.' The monk Zhi Qianyue of Zhaoqing Temple sent a poem saying, 'One cry startles, the eloquence of the past has already amazed everyone. The work of wisdom is becoming higher and more majestic, and the beautiful reputation is spreading even further. The flowing Hongshui transmits the sweetness of the milk cave, and the dense rain contains the clouds of compassion. Soon we will see the place where you lecture on the scriptures, and heavenly flowers will fall on the seat.' In addition, he wrote thirty-eight volumes of 'Records of the Lankavatara Sutra'.

At the age of thirty-four, he lectured on ten volumes of 'Complete Discourses on the Lankavatara Sutra', as well as the Diamond Sutra and the Lotus Sutra. Yu Wenxue Wei sent a poem saying, 'The heart relies on the Buddha's fire, and the nature is far from the dust, alone in Jetavana (祇樹給孤獨園, the place where Shakyamuni Buddha preached) making quiet causes. In the lecture hall, I am fortunate to receive the nourishment of nectar, and on the incense altar, I deeply rejoice in the presence of the gentle breeze. The Brahma sounds fall from the nine heavens, and the Udumbara flower blooms, the spring breeze of February is warm, and the willow color is fresh. I regret that I understood the Buddha's path too late, and the master awakens the world, not shirking his efforts.' Pan Wenxue Yu sent a poem saying, 'The humble room is close to the clouds of compassion, and I feel comforted morning and evening. Guiding and enlightening, like preaching in Sarnath (鹿野苑, the place where Shakyamuni Buddha first turned the wheel of Dharma), understanding the Dharma, thanking you for being as free as seagulls. Helplessly, karmic creditors gather, making it difficult to distinguish between kindness and resentment. I cherish your newly created writings, which should be able to save sentient beings from the troubles of the world.' Sun Wenxue Zhi sent a poem saying, 'I have heard the supreme meaning, and the complete understanding is like ghee (醍醐, metaphor for the supreme taste of the Buddha's teachings). Those who are enlightened understand the essentials, forget the fishing tools, and are different from the worldly people. In his spare time, he built the Qinglian Pavilion, playing with the jewels in his bag. The light shines in all directions, how can it be like ordinary rubble? The benevolent bird sings under the eaves, and the red peony blooms in front of the steps. White clouds stop on the green trees, and blue smoke rises from the purple cattails.'

。如晤象王因。倘恍雨花初。鄙懷足怡悅。自笑為世儒。趙孝廉驪淵贈云。內典橫千帙。幽耽坐小樓。看君無執著。隨意白雲游。冬初。翻胃疾發。還夢金甲神曰。爾欲延壽愈病。可飲此漿。吞之若藕汁。口內髮香。寤已。遍體瘡生。不旬日。二癥並愈。

三十五。講楞伽引。並五教儀。褚堂周文學。延作繫念。夢母歡謝。東清里孫文學孝楨家放𦦨。誦破獄真言時。幼小兒孫。見諸宗祖。及眾親鄰。俱來赴會。驚異之。湯文學駿發。室周氏病癇。若有鬼魅附之者。一薦度時。狂囈即止。

三十六。出五教儀科注四十八卷。及蓮花鏡燈二章。

三十七講華嚴懸談。

戊午三十八歲。春赴聚光法華講期。子母為爾。請予披剃。說三歸戒。冬赴戴府丞復齋先生。華嚴經會。述勢至疏鈔一卷。

己未三十九歲。就於本寺慈雲。開為叢林。廚庫浴圊。充拓廣大。禪堂安眾。𤀹池放生。春講法華。夏論起信。中元啟蘭盆期。設無遮會。秋演楞嚴。子于輪下。親聞復講。彼時眾中。推為上首。次出起信摘要二卷。蘭盆會纂八卷。

庚申四十。戴府丞因起信疏記。各自為帙。命作會本。易於披對。遂合二十四卷。編成十卷。科文一卷。五祖略記一卷。法相圖錄一卷。更出四十二章經疏鈔五卷。募

【現代漢語翻譯】現代漢語譯本：如同與象王（比喻佛）相見，又彷彿初次沐浴在雨花之中，我這淺薄的心懷已經足夠怡悅，自嘲只是一個世俗的儒生。趙孝廉（官名）贈送我驪淵的雲彩，說我精研內典，獨自幽靜地住在小樓里。看您沒有任何執著，隨意地與白雲一同遊蕩。冬季初，我突發翻胃的疾病，還夢見金甲神告訴我：『你想要延年益壽，治好疾病，可以飲用這種漿液，吞下去像藕汁一樣，口內散發香氣。』醒來后，我遍體生瘡，不到十天，兩種病癥都痊癒了。三十五歲（崇禎五年，1632年），講解《楞伽經》引，並講解《五教儀》。褚堂周文學（官名）邀請我做繫念法事，夢見母親歡喜地前來感謝。東清里孫文學孝楨家放焰口，誦讀破獄真言時，年幼的子孫看見諸位宗祖以及眾多的親戚鄰居，都來參加法會，對此感到驚異。湯文學駿發的妻子周氏患有癲癇病，好像有鬼魅附身一樣，一經薦度，狂言囈語立刻停止。三十六歲（崇禎六年，1633年），出版《五教儀科注》四十八卷，以及《蓮花鏡燈》二章。三十七歲（崇禎七年，1634年）講解《華嚴懸談》。戊午年三十八歲（崇禎十一年，1638年），春天前往聚光寺參加法華經的講習，子母為爾（人名）請求我為他剃度，併爲他說三歸戒。冬天前往戴府丞（官名）復齋先生的華嚴經法會，講述《勢至疏鈔》一卷。己未年三十九歲（崇禎十二年，1639年），就在本寺慈雲寺，開始建設叢林，廚房、倉庫、浴室、廁所，都擴充得非常廣大，禪堂可以安頓僧眾，開鑿池塘放生。春天講解《法華經》，夏天論述《起信論》，中元節開啟蘭盆法會，設定無遮大會，秋天演說《楞嚴經》，兒子于輪下親自聽聞復講，那時眾僧中，推舉他為上首。接著出版《起信摘要》二卷，《蘭盆會纂》八卷。庚申年四十歲（崇禎十三年，1640年），戴府丞因為《起信疏記》各自成帙，命令我做成會本，便於披閱對照，於是合併成二十四卷，編成十卷，《科文》一卷，《五祖略記》一卷，《法相圖錄》一卷，又出版《四十二章經疏鈔》五卷，募捐。

【English Translation】 English version: It's like meeting the Elephant King (referring to the Buddha), and like bathing in rain flowers for the first time. My shallow heart is already content, and I laugh at myself for being a worldly Confucian scholar. Zhao Xiaolian (official title) presented me with the clouds of Liyuan, saying that I delve into the inner scriptures and live quietly in a small building. Seeing that you have no attachments, you roam freely with the white clouds. In early winter, I suddenly suffered from a stomach ailment, and I even dreamed that a golden-armored god told me: 'If you want to prolong your life and cure your illness, you can drink this liquid, swallowing it like lotus root juice, and a fragrance will emanate from your mouth.' After waking up, I was covered in sores, and in less than ten days, both symptoms were cured. At the age of thirty-five (Chongzhen 5, 1632), I lectured on the introduction to the Lankavatara Sutra and explained the Five Teachings Ritual. Chu Tang Zhou Wenxue (official title) invited me to perform the Mindfulness Recitation ritual, and I dreamed that my mother happily came to thank me. The Sun Wenxue Xiaozhen family in Dongqingli performed the Flaming Mouth ritual. When reciting the Mantra for Breaking the Hells, the young grandchildren saw all the ancestors and many relatives and neighbors coming to attend the Dharma assembly, and they were amazed by this. Tang Wenxue Junfa's wife, Zhou, suffered from epilepsy, as if possessed by a demon. As soon as the ritual of recommendation was performed, the mad ravings immediately stopped. At the age of thirty-six (Chongzhen 6, 1633), I published the Annotated Commentary on the Five Teachings Ritual in forty-eight volumes, and two chapters of the Lotus Mirror Lamp. At the age of thirty-seven (Chongzhen 7, 1634), I lectured on the Profound Discourses on the Avatamsaka Sutra. In the year of Wu-wu, at the age of thirty-eight (Chongzhen 11, 1638), in the spring, I went to Juguang Temple to participate in the Lotus Sutra lecture series. Zi Mu Wei Er (person's name) asked me to shave his head and give him the Three Refuges and Precepts. In the winter, I went to the Avatamsaka Sutra assembly of Dai Fucheng (official title) Mr. Fuzhai, and narrated one volume of the Commentary on the Mahasthamaprapta. In the year of Ji-wei, at the age of thirty-nine (Chongzhen 12, 1639), I began to build a monastery at the local Ciyun Temple. The kitchen, warehouse, bathroom, and toilet were all greatly expanded. The meditation hall could accommodate monks, and a pond was dug for releasing living beings. In the spring, I lectured on the Lotus Sutra, in the summer I discussed the Awakening of Faith. During the Ghost Festival, I initiated the Ullambana Festival and set up an unobstructed assembly. In the autumn, I lectured on the Surangama Sutra. My son personally heard the re-lecture under the wheel. At that time, among the monks, he was recommended as the leader. Then I published two volumes of the Summary of the Awakening of Faith and eight volumes of the Compilation of the Ullambana Festival. In the year of Geng-shen, at the age of forty (Chongzhen 13, 1640), Dai Fucheng, because the Commentary on the Awakening of Faith were in separate volumes, ordered me to make a combined edition for easy reading and comparison. So I combined the twenty-four volumes into ten volumes, one volume of Subject Headings, one volume of Brief Notes on the Five Patriarchs, and one volume of Illustrations of Dharma Characteristics. I also published five volumes of the Commentary on the Sutra of Forty-two Chapters and raised funds.

刻五教儀。戴府丞贈曰。身在云堂二十秋。靜依禪觀度群流。軒眉祇為談經合。行藥翻因問義留。梅塢淵源原不濫。慈雲章草孰偕修。臘高德厚從來說。四十登壇君最優。戴長公仁長。祈疾痊癒。刻勢至疏鈔。又請住紫雲。辭而不去。任文學谷庵。慕繫念法門妙。刻之施行。四十一陳文學調元。夢妻求薦。三七瑜伽。化錠五千。五七繫念。復化五千。夜睡眠間。見其室人。幡樂引去。著觀音疏鈔五卷。又為王居士心賢。述西資歸戒一卷。刻蓮花章。鏡燈章。斷證圖。三本同帙。四十二科楞嚴。並疏鈔初二卷。刻四十二章經疏鈔。及五教儀開蒙。

四十三。春講楞嚴。夏疏觀經二卷。冬解金剛四卷。

甲子四十四春。汝住崇壽院。為啟金剛講期。著藥師疏鈔六卷。刻金剛直解。冬赴德清潮音院。般若講期。解制日。檀信請住。再三辭止。

乙丑四十五。春應楊梅塢楞伽講期。疏如意咒經一卷。付五比丘衣法。長明月標指。姚園悅峰賢。報國與安慈。興福玉山朗。崇恩劍眉開。期畢。合院耆宿。命常住持。亦三辭止。夏初。周學士石公。任兵科千祉。二先生請住上竺。中元戴府丞。起信疏記會本之刊。移在慈雲觀堂較刻。八月開講施食儀軌。觀經疏。歸戒文。並付剞劂。

丙寅四十六。講金剛觀

音二經。囑累二嗣一。本寺啟南詢。二。真寂德林蕃。秋杪。邵司天鶴亭先生迎往上竺丈室。隨輯華嚴觀自在知識章記一卷。開示四眾。

四十七。春啟法華講。得傳者三人。崇慶西民航。拈花大振音。萬嵩爾乘吉。七月。起信疏記會本告圓。

四十八。春應戒壇院法華講期。彆著像想章疏一卷。放生剃度歸戒儀各一卷。纂課誦諸經全集二卷。刻五教儀科注十卷。

己巳四十九。春初。邵學士戒三公因　聖駕南巡。進山命大眾。迎請主持。隨講金剛觀音彌陀𦦨口心經。光明空品。鈔心經疏三卷。法界觀鏡注纂二卷。

庚午五十。春三月。毗盧後殿。上前後軒梁。豎四檐石柱。另造耳房八間。塑老師像。供于丈室。鐫中興碑。立於大士殿前。講四十二章經。十六觀經。溈山警策。疏八大人覺經一卷。鈔遺教經疏四卷。注溈山警䇿一卷。

五十一。回慈雲。裝大殿涌壁三大士。並羅漢諸天聖像。起山門。

五十二。司天邵鶴亭先生。命出𦦨口施食廣略二解。共十二卷。萬安橋說瑜伽歸戒。五月屠世相。薦室江氏放𦦨。時諸鬼神。附男壟。現種種異相而去。七月望旦。仁社命江干說瑜伽戒。

五十三。毛太史施金寫𦦨解。眾信助刻𦦨儀。甲戌五十四刻大悲準提咒解。瑜伽歸戒。

【現代漢語翻譯】現代漢語譯本《音二經》。囑咐後人繼承（二嗣一）。在本寺向啟南詢問。（二）。真寂、德林興盛。秋末，邵司天鶴亭先生迎接前往上竺丈室。隨後編輯《華嚴觀自在知識章記》一卷，開示四眾。

四十七。春季開始講《法華經》，得到傳授者三人，崇慶、西民航。拈花大振音。萬嵩、爾乘吉。七月，起信疏記會本宣告圓滿。

四十八。春季應戒壇院的《法華經》講期。另外撰寫《像想章疏》一卷，放生、剃度、歸戒儀各一卷，纂輯課誦諸經全集二卷，刻印《五教儀科注》十卷。

己巳四十九年（1629年）。春初，邵學士戒三公因為聖駕南巡。進山命令大眾，迎請主持。隨後講解《金剛經》、《觀音經》、《彌陀經》、《𦦨口心經》、《光明空品》，抄寫《心經疏》三卷，《法界觀鏡注纂》二卷。

庚午五十年（1630年）。春三月，毗盧後殿，上前後軒梁，豎立四檐石柱，另外建造耳房八間，塑造老師像，供奉于丈室。鐫刻中興碑，立於大士殿前。講解《四十二章經》、《十六觀經》、《溈山警策》，疏解《八大人覺經》一卷，抄寫《遺教經疏》四卷，註解《溈山警策》一卷。

五十一年。回到慈雲，裝修大殿涌壁三大士，以及羅漢、諸天聖像。建造山門。

五十二。司天邵鶴亭先生，命令出版《𦦨口施食廣略二解》，共十二卷。在萬安橋講解《瑜伽歸戒》。五月，屠世相，為江氏的亡室放《𦦨口》。當時諸鬼神，附在男壟身上，顯現種種奇異的景象離去。七月望旦，仁社命令在江邊講解《瑜伽戒》。

五十三。毛太史捐獻金錢書寫《𦦨解》。眾信徒資助刻印《𦦨儀》。甲戌五十四年刻印《大悲準提咒解》、《瑜伽歸戒》。

【English Translation】 English version The Sutra of Two Sounds. Entrusted the succession to two heirs (Er Si Yi). Qi Nan was consulted at this temple. (Two). Zhenji and Delin flourished. In late autumn, Shao Heting, the Director of Astronomy, welcomed him to the abbot's room at Shangzhu Temple. Subsequently, he compiled a volume of 'Commentaries on the Chapter of Avalokiteśvara's Knowledge in the Avatamsaka Sutra', enlightening the four assemblies.

In spring, he began lecturing on the 'Lotus Sutra', and three people received the transmission: Chongqing, Xi Minhang. Nianhua greatly vibrated the sound. Wan Song, Er Chengji. In July, the completion of the combined edition of the 'Commentary and Subcommentary on the Awakening of Faith' was announced.
In spring, he responded to the lecture period of the 'Lotus Sutra' at the Ordination Platform Temple. He separately wrote a volume of 'Commentaries on the Chapter of Images and Thoughts', and one volume each for the rituals of releasing life, tonsure, and taking refuge and precepts. He compiled a complete collection of scriptures for daily recitation in two volumes, and engraved ten volumes of 'Annotations on the Five Teachings Ritual'.

In the year of Ji Si, the 49th (1629). At the beginning of spring, Academician Shao Jie (戒) and the Three Dukes (三公) because the Holy Carriage (聖駕) made a southern tour. Upon entering the mountain, he ordered the assembly to welcome and invite the presiding monk. Subsequently, he lectured on the 'Diamond Sutra', 'Avalokiteśvara Sutra', 'Amitabha Sutra', 'Flaming Mouth Heart Sutra' (𦦨口心經), and 'Chapter on the Emptiness of Light'. He transcribed three volumes of 'Commentary on the Heart Sutra', and two volumes of 'Compilation of Annotations on the Mirror of the Realm of Dharma'.

In the year of Geng Wu, the 50th (1630). In the third month of spring, in the back hall of Vairocana, the front and rear eaves beams were raised, and four stone pillars were erected. Eight additional side rooms were built, and a statue of the teacher was sculpted and enshrined in the abbot's room. A stele commemorating the restoration was engraved and erected in front of the Great Scholar Hall. He lectured on the 'Sutra of Forty-Two Chapters', 'Sutra of Sixteen Contemplations', and 'Vigilance Exhortations of Guishan'. He wrote a commentary on the 'Sutra of Eight Great Awakenings' in one volume, transcribed four volumes of 'Commentary on the Sutra of the Bequeathed Teachings', and annotated one volume of 'Vigilance Exhortations of Guishan'.

He returned to Ciyun Temple and decorated the surging walls of the main hall with the Three Great Scholars, as well as statues of Arhats, Devas, and Saints. He built the mountain gate.
Shao Heting, the Director of Astronomy, ordered the publication of 'Two Explanations of the Flaming Mouth Food Offering, Extensive and Concise' (𦦨口施食廣略二解), totaling twelve volumes. He lectured on the 'Yoga Precepts of Taking Refuge' at Wan'an Bridge. In May, Tu Shixiang performed the 'Flaming Mouth' (𦦨口) ritual for the deceased wife of Jiang. At that time, various ghosts and spirits possessed a male mound, manifesting various strange phenomena before departing. On the full moon day of July, the Ren Society ordered the lecturing of the 'Yoga Precepts' by the river.
Grand Historian Mao donated money to write the 'Flaming Mouth Explanation' (𦦨解). Believers contributed to engraving the 'Flaming Mouth Ritual' (𦦨儀). In the year of Jia Xu, the 54th, the 'Explanation of the Great Compassion Dharani and the Cundi Dharani' and the 'Yoga Precepts of Taking Refuge' were engraved.

出顯密翻譯名義。春赴聖果。講金剛般若。囑偉賓。七月講蘭盆。

五十五。刻焰口略釋。放生儀。又春初。工部侍郎徐公浩軒。郵命住聖果。講法華。開三壇大戒。囑紫雲。月因。可久。朗然。吼山。𥙿毓六子。出萬佛懺。及問答決疑。

五十六。春曹庵。講法華。囑大樹。弘苑二子。徐工部刻萬佛懺。觀像章疏。持驗因果記。夏回寺。裝四天王像。秋聖果。啟講報恩經。

丁丑春。五十七歲。昭慶宜潔律師。命較毗尼香乳記。夏發瓦植。修彌陀後殿。五十八春。崇壽院。講金剛心經。付明藏。默聞及汝三子衣。較昭慶羯磨儀。並述序。

五十九。募王居士國瑞。施鑄佛殿大鐘。三月初七。夢天官請升殿堂。講華嚴大經。見一聖僧。來為證記。代為昭慶。注出梵網會詮二卷。

庚辰六十歲。春于崇壽院。講行愿品。彌陀觀音二經。出彌陀解。音釋尊勝咒經。

六十一。延李司衡居士。寫藥師疏鈔。並懺三卷。勸明藏師。募刻彌陀經解。張佐平居士。施刻尊勝咒經。春暮徐監生汶。請詣許村四廟。施食三壇。超度溺水三十餘人。息免地方鬼患。冬刻慈雲寺志八卷。

六十二。春應平湖南寺。開講彌陀疏鈔。學士高江村。施刻金剛經。並手書心經一卷以贈。回寺端陽節后。

【現代漢語翻譯】現代漢語譯本：顯密翻譯名義。春季前往聖果寺，講解《金剛般若經》，囑託偉賓。七月講解盂蘭盆經。

五十五歲（清順治十二年，1655年）。刻印《焰口略釋》、《放生儀》。又在年初，工部侍郎徐公浩軒派人來請住持聖果寺，講解《法華經》，開設三壇大戒，囑託紫雲、月因、可久、朗然、吼山、𥙿毓六位弟子。著述《萬佛懺》以及《問答決疑》。

五十六歲（清順治十三年，1656年）。春季在曹庵講解《法華經》，囑託大樹、弘苑兩位弟子。徐工部刻印《萬佛懺》、《觀像章疏》、《持驗因果記》。夏季返回寺廟，裝塑四大天王像。秋季在聖果寺，開始講解《報恩經》。

丁丑年（清順治十四年，1657年）春，五十七歲。昭慶寺宜潔律師，命我校對《毗尼香乳記》。夏季開始燒瓦，種植樹木，修建彌陀後殿。五十八歲（清順治十五年，1658年）春，在崇壽院講解《金剛心經》，交付給明藏、默聞以及汝三位弟子衣缽。校對昭慶寺《羯磨儀》，並撰寫序言。

五十九歲（清順治十六年，1659年）。募捐王居士國瑞，捐資鑄造佛殿大鐘。三月初七，夢見天官請我升入殿堂，講解《華嚴大經》，見到一位聖僧前來為我作證。代為昭慶寺，註解《梵網會詮》二卷。

庚辰年（清順治十七年，1660年）六十歲。春季在崇壽院，講解《行愿品》、《彌陀經》、《觀音經》，著述《彌陀解》、《音釋尊勝咒經》。

六十一歲（清順治十八年，1661年）。延請李司衡居士，書寫《藥師疏鈔》以及懺法三卷。勸說明藏法師，募捐刻印《彌陀經解》。張佐平居士，捐資刻印《尊勝咒經》。春末，徐監生汶，請我前往許村四廟，舉行施食三壇法事，超度溺水身亡的三十餘人，平息地方鬼患。冬季刻印《慈雲寺志》八卷。

六十二歲（清康熙元年，1662年）。春季應平湖南寺之邀，開講《彌陀疏鈔》。學士高江村，捐資刻印《金剛經》，並手書《心經》一卷贈送。返回寺廟，在端陽節后。

English version: Explication of the Meanings of Esoteric and Exoteric Translations. In spring, went to the Holy Fruit Temple (Sheng Guo Si). Lectured on the 'Diamond Prajna Sutra' (Jin Gang Ban Ruo Jing), entrusting Wei Bin. In July, lectured on the 'Ullambana Sutra' (Lan Pen Jing).

Age 55 (1655). Engraved 'Brief Explanation of the Flaming Mouth' (Yan Kou Lue Shi), 'Releasing Life Ritual' (Fang Sheng Yi). Also, at the beginning of spring, Xu Gong Hao Xuan, Vice Minister of the Ministry of Works, sent a message requesting me to reside at the Holy Fruit Temple (Sheng Guo Si) and lecture on the 'Lotus Sutra' (Fa Hua Jing), and to establish the Three Platforms of Great Precepts, entrusting the six disciples Zi Yun, Yue Yin, Ke Jiu, Lang Ran, Hou Shan, and 𥙿 Yu. Composed 'Ten Thousand Buddhas Repentance' (Wan Fo Chan) and 'Questions and Answers Resolving Doubts' (Wen Da Jue Yi).

Age 56 (1656). In spring, lectured on the 'Lotus Sutra' (Fa Hua Jing) at Cao Hermitage, entrusting the two disciples Da Shu and Hong Yuan. Xu, the Vice Minister of the Ministry of Works, engraved 'Ten Thousand Buddhas Repentance' (Wan Fo Chan), 'Commentary on Visualizing Images' (Guan Xiang Zhang Shu), and 'Record of Verifying Cause and Effect' (Chi Yan Yin Guo Ji). In summer, returned to the temple and installed the Four Heavenly Kings statues. In autumn, at the Holy Fruit Temple (Sheng Guo Si), began lecturing on the 'Sutra of Gratitude' (Bao En Jing).

In the spring of Dingchou year (1657), age 57. Lawyer Yi Jie of Zhaoqing Temple (Zhao Qing Si), ordered me to proofread 'Record of the Fragrant Milk of the Vinaya' (Pi Ni Xiang Ru Ji). In summer, started firing tiles and planting trees, and repaired the rear hall of Amitabha. In the spring of age 58 (1658), lectured on the 'Diamond Heart Sutra' (Jin Gang Xin Jing) at Chongshou Temple (Chong Shou Yuan), entrusting Ming Zang, Mo Wen, and Ru with the robe and bowl. Proofread the 'Karma Ritual of Zhaoqing Temple' (Zhao Qing Si Jie Mo Yi), and wrote a preface.

Age 59 (1659). Solicited donations from layman Wang Guorui, who donated funds to cast a large bell for the Buddha hall. On the seventh day of the third month, dreamed that heavenly officials invited me to ascend the hall and lecture on the 'Great Avatamsaka Sutra' (Hua Yan Da Jing), and saw a holy monk come to certify me. On behalf of Zhaoqing Temple (Zhao Qing Si), annotated the two volumes of 'Commentary on the Brahma Net Sutra' (Fan Wang Hui Quan).

In the Gengchen year (1660), age 60. In spring, at Chongshou Temple (Chong Shou Yuan), lectured on the 'Chapter on Practices and Vows' (Xing Yuan Pin), the 'Amitabha Sutra' (Mi Tuo Jing), and the 'Avalokitesvara Sutra' (Guan Yin Jing), and composed 'Explanation of Amitabha' (Mi Tuo Jie) and 'Phonetic Explanation of the Surangama Mantra Sutra' (Yin Shi Zun Sheng Zhou Jing).

Age 61 (1661). Invited layman Li Siheng to write the 'Commentary on the Medicine Buddha Sutra' (Yao Shi Shu Chao) and three volumes of repentance rituals. Encouraged Dharma Master Mingzang to solicit donations to engrave 'Explanation of the Amitabha Sutra' (Mi Tuo Jing Jie). Layman Zhang Zuoping donated funds to engrave the 'Surangama Mantra Sutra' (Zun Sheng Zhou Jing). At the end of spring, Xu Weng, a student of the Imperial College, invited me to the Four Temples of Xucun to perform the Three Platforms of Food Offering, to deliver more than thirty people who had drowned, and to quell local ghost disturbances. In winter, engraved eight volumes of 'Chronicles of Ci Yun Temple' (Ci Yun Si Zhi).

Age 62 (1662). In spring, in response to an invitation from Pinghu South Temple, began lecturing on the 'Commentary on the Amitabha Sutra' (Mi Tuo Shu Chao). Scholar Gao Jiangcun donated funds to engrave the 'Diamond Sutra' (Jin Gang Jing), and personally wrote a volume of the 'Heart Sutra' (Xin Jing) as a gift. Returned to the temple after the Dragon Boat Festival.

【English Translation】 Explication of the Meanings of Esoteric and Exoteric Translations. In spring, went to the Holy Fruit Temple (Sheng Guo Si). Lectured on the 'Diamond Prajna Sutra' (Jin Gang Ban Ruo Jing), entrusting Wei Bin. In July, lectured on the 'Ullambana Sutra' (Lan Pen Jing).

Age 55 (1655). Engraved 'Brief Explanation of the Flaming Mouth' (Yan Kou Lue Shi), 'Releasing Life Ritual' (Fang Sheng Yi). Also, at the beginning of spring, Xu Gong Hao Xuan, Vice Minister of the Ministry of Works, sent a message requesting me to reside at the Holy Fruit Temple (Sheng Guo Si) and lecture on the 'Lotus Sutra' (Fa Hua Jing), and to establish the Three Platforms of Great Precepts, entrusting the six disciples Zi Yun, Yue Yin, Ke Jiu, Lang Ran, Hou Shan, and 𥙿 Yu. Composed 'Ten Thousand Buddhas Repentance' (Wan Fo Chan) and 'Questions and Answers Resolving Doubts' (Wen Da Jue Yi).

Age 56 (1656). In spring, lectured on the 'Lotus Sutra' (Fa Hua Jing) at Cao Hermitage, entrusting the two disciples Da Shu and Hong Yuan. Xu, the Vice Minister of the Ministry of Works, engraved 'Ten Thousand Buddhas Repentance' (Wan Fo Chan), 'Commentary on Visualizing Images' (Guan Xiang Zhang Shu), and 'Record of Verifying Cause and Effect' (Chi Yan Yin Guo Ji). In summer, returned to the temple and installed the Four Heavenly Kings statues. In autumn, at the Holy Fruit Temple (Sheng Guo Si), began lecturing on the 'Sutra of Gratitude' (Bao En Jing).

In the spring of Dingchou year (1657), age 57. Lawyer Yi Jie of Zhaoqing Temple (Zhao Qing Si), ordered me to proofread 'Record of the Fragrant Milk of the Vinaya' (Pi Ni Xiang Ru Ji). In summer, started firing tiles and planting trees, and repaired the rear hall of Amitabha. In the spring of age 58 (1658), lectured on the 'Diamond Heart Sutra' (Jin Gang Xin Jing) at Chongshou Temple (Chong Shou Yuan), entrusting Ming Zang, Mo Wen, and Ru with the robe and bowl. Proofread the 'Karma Ritual of Zhaoqing Temple' (Zhao Qing Si Jie Mo Yi), and wrote a preface.

Age 59 (1659). Solicited donations from layman Wang Guorui, who donated funds to cast a large bell for the Buddha hall. On the seventh day of the third month, dreamed that heavenly officials invited me to ascend the hall and lecture on the 'Great Avatamsaka Sutra' (Hua Yan Da Jing), and saw a holy monk come to certify me. On behalf of Zhaoqing Temple (Zhao Qing Si), annotated the two volumes of 'Commentary on the Brahma Net Sutra' (Fan Wang Hui Quan).

In the Gengchen year (1660), age 60. In spring, at Chongshou Temple (Chong Shou Yuan), lectured on the 'Chapter on Practices and Vows' (Xing Yuan Pin), the 'Amitabha Sutra' (Mi Tuo Jing), and the 'Avalokitesvara Sutra' (Guan Yin Jing), and composed 'Explanation of Amitabha' (Mi Tuo Jie) and 'Phonetic Explanation of the Surangama Mantra Sutra' (Yin Shi Zun Sheng Zhou Jing).

Age 61 (1661). Invited layman Li Siheng to write the 'Commentary on the Medicine Buddha Sutra' (Yao Shi Shu Chao) and three volumes of repentance rituals. Encouraged Dharma Master Mingzang to solicit donations to engrave 'Explanation of the Amitabha Sutra' (Mi Tuo Jing Jie). Layman Zhang Zuoping donated funds to engrave the 'Surangama Mantra Sutra' (Zun Sheng Zhou Jing). At the end of spring, Xu Weng, a student of the Imperial College, invited me to the Four Temples of Xucun to perform the Three Platforms of Food Offering, to deliver more than thirty people who had drowned, and to quell local ghost disturbances. In winter, engraved eight volumes of 'Chronicles of Ci Yun Temple' (Ci Yun Si Zhi).

Age 62 (1662). In spring, in response to an invitation from Pinghu South Temple, began lecturing on the 'Commentary on the Amitabha Sutra' (Mi Tuo Shu Chao). Scholar Gao Jiangcun donated funds to engrave the 'Diamond Sutra' (Jin Gang Jing), and personally wrote a volume of the 'Heart Sutra' (Xin Jing) as a gift. Returned to the temple after the Dragon Boat Festival.

修觀音殿。募王施主國士。刻藥師疏鈔六卷。河南巡撫徐潮。寄捐俸銀。刻𦦨口疏。了昔許願。

六十三。春化周子鉉先生。書刻華嚴別行品經六卷印傳。三月昭慶圓印師。請出毗尼切要蒙解。八月請出沙彌廣解二卷。冬月司天邵泰衢。命出心經二解。佛祖綱宗四卷。六十四。述傳心四集。秋八月。科提玉林國師。工夫客問二說。

乙酉六十五。春勸善信楊軼千先生。刻報恩懺三卷。秋為織造部堂敖公福。保安施食。府署設筵。四方知識。來壇坐證。病痊身泰。禮謝贈衣。冬刻佛祖綱宗。及吟凈土百詠。

六十六。春為默聞上座。集刻彌陀懺三卷。十月因廣修法座。集刻賢宗十要。並賢首傳。昔所刻書五教儀注。盡皆囑付與他。勸在神京流通六十七。刻七佛藥師懺三卷。撰華嚴別行記。

六十八。較正昭慶沙彌律解。冬刻醒世善言。

六十九。勸司織楊公耀祖。刻大悲像手咒釋。又刻心經二解。付昭慶律師。較釋大懺悔文。華嚴別行記八卷。並圓談二卷稿成。

庚寅七十歲。勸文學徐汶。刻準提咒印集要。化善士王國瑞。裝慈雲公主像。並刻靈感簽經。及神異傳。

秋季因諸山眾師請。開講瑜伽施食經儀一期。兼出華嚴字母釋。及普庵咒。與悉談章解。冬十月。太史八十

八叟西河毛奇齡。祝壽詩曰。神智光明照大千。生同剎利梵宮前。蹋來江草當飛錫。落盡天花似雨錢。六甲屢回翻玉曆。雙趺何處結金蓮。須知迦葉傳經后。猶是昭王二十四年。

蓋前本末因緣。略陳如是而已。過此已往。未可定也。然以予之視古德者。萬不及一。如天臺之建立佛剎。慈恩之註疏經論。不空之咒印。賢首之講演。清涼之承嗣。密藏之刊刻。是可思議耶。不可思議耶。心有餘而力不足。是實為內疚耳。汝宜猛心發願。努力修行。要與往古佛祖齊肩。始滿出家比丘志焉。稍一不如。非釋子也。豈以獨善為安哉。思之勉之。

康熙三十九年歲次庚辰六月十七日自語。迨四十九年歲次庚寅臘月十七立春節旦。重識實行於崇壽紫竹林中。因稱名曰古希。紀。

浙杭龍崗門嗣　證文　記錄

No. 1656-2 浙江天竺山灌頂伯亭大師塔志銘

泗水佛弟子徐自洙頓首拜志

維雍正六年。歲在著雍涒灘。孟夏月朔。有灌頂大師示寂于上竺焉。師本無疾。猝于月朔前一日。明示遷化。即說偈曰。生死路上。逍遙自在。稱觀音佛。往生蓮界。蒙佛授記。圓通無礙。依佛願力。度生億載。翌日日正午。沐浴辭眾。趺坐合牚。西向而逝。越六日入龕。色如生。異香滿室。觀者萬人

【現代漢語翻譯】現代漢語譯本：八叟西河毛奇齡（人名）。祝壽詩說：『神智光明照耀大千世界，出生時如同剎利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）降生於梵天宮殿之前。走過的地方，江邊的草都像是飛舞的錫杖（佛教僧侶使用的手杖）；天空中落下的花朵，如同雨點般的錢幣。六十甲子屢次輪迴，翻過玉曆（指歲月流逝）。雙腳跏趺端坐，在哪裡結成金蓮？要知道，在迦葉（Kāśyapa，佛教中的一位重要弟子）傳經之後，（您）仍然是周昭王（公元前1052年—公元前977年）二十四年（公元前978年）。』

大概前因後果的緣由，簡略地陳述就像上面所說的這樣。超過這些的，就無法確定了。然而以我來看待古代的德行高尚之人，連他們的萬分之一都趕不上。比如天臺宗（Tiāntái，中國佛教宗派）建立佛寺，慈恩宗（Cien，中國佛教宗派，又稱法相宗）註釋疏解經書理論，不空（Amoghavajra，唐代密宗大師）的咒語和手印，賢首宗（Xiánshǒu，華嚴宗的別稱）的講演，清涼（澄觀，唐代華嚴宗大師）的繼承，密藏（佛教密宗的經典）的刊刻，這些是可思議的嗎？是不可思議的嗎？心中有餘力卻不足，這實在是內心感到愧疚的地方。你應該猛烈地發心立愿，努力修行，要與往昔的佛祖齊頭並肩，才能滿足出家比丘（bhikkhu，佛教術語，指男性出家人）的志向。稍微有一點不如，就不是釋迦牟尼佛的弟子。難道以只顧自己修行為安樂嗎？好好思考，努力去做。

康熙（公元1662年-1722年）三十九年，歲在庚辰年六月十七日自語。到康熙（公元1662年-1722年）四十九年，歲在庚寅年臘月十七立春節旦。重新在崇壽寺紫竹林中認識到實行。因此稱名為古希紀。

浙杭龍崗門嗣證文記錄

No. 1656-2 浙江天竺山灌頂伯亭大師塔志銘

泗水佛弟子徐自洙頓首拜志

在雍正（公元1723年-1735年）六年，年歲在著雍涒灘（古代歲星紀年法），孟夏月初一，有灌頂大師在上天竺寺圓寂。大師本來沒有疾病，突然在月初一的前一天，明確地表示要遷化（佛教術語，指僧人去世）。隨即說偈語道：『生死路上，逍遙自在。稱念觀音佛（Avalokiteśvara，佛教菩薩），往生蓮花世界。蒙受佛的授記，圓滿通達沒有阻礙。依靠佛的願力，度化眾生億萬年。』第二天正午，沐浴后告別眾人，跏趺端坐，雙手合掌，面向西方而逝。過了六天放入龕中，臉色如同活著一樣，奇異的香味充滿房間。觀看的人有上萬人。

【English Translation】 English version: Bā Sǒu Xīhé Máo Qílíng (name of a person). His birthday congratulatory poem says: 'Divine wisdom and light illuminate the great thousand worlds; his birth is like a Kshatriya (Kshatriya, the second of the four varnas (social orders) of Hinduism) descending before the Brahma palace. Where he treads, the riverbank grass seems like a flying khakkhara (Buddhist monk's staff); the flowers falling from the sky are like rain of coins. The sixty-year cycle has turned many times, flipping through the jade calendar (referring to the passage of time). Where do his crossed legs form a golden lotus? Know that after Kāśyapa (Kāśyapa, a major disciple in Buddhism) transmitted the scriptures, (you) are still in the twenty-fourth year of King Zhao of Zhou (1052–977 BC) (978 BC).'

The causes and conditions of the past are briefly stated as above. Beyond this, it cannot be determined. However, when I look at the ancient virtuous ones, I cannot match even one ten-thousandth of them. For example, the Tiāntái (Tiāntái, a school of Chinese Buddhism) school establishing Buddhist temples, the Cien (Cien, a school of Chinese Buddhism, also known as the Faxiang school) school annotating and commenting on scriptures and theories, Amoghavajra's (Amoghavajra, a Tang Dynasty esoteric Buddhist master) mantras and mudras, the Xiánshǒu (Xiánshǒu, another name for the Huayan school) school's lectures, Qingliang's (Cheng Guan, a Tang Dynasty Huayan master) succession, the publication of the esoteric Buddhist scriptures, are these conceivable? Are they inconceivable? My heart has the will but lacks the strength, and this is truly where I feel guilty. You should make a strong vow and diligently cultivate, striving to stand shoulder to shoulder with the Buddhas and patriarchs of the past, only then will you fulfill the aspirations of a monastic bhikkhu (bhikkhu, a Buddhist term referring to a male monastic). If you fall even slightly short, you are not a disciple of Śākyamuni Buddha. How can you be content with only seeking your own salvation? Think about it and strive for it.

Self-spoken on the 17th day of the sixth month of the thirty-ninth year of the Kangxi (1662-1722) reign, year Gengchen. On the 17th day of the twelfth month of the forty-ninth year of the Kangxi (1662-1722) reign, year Gengyin, the day of the Beginning of Spring. I reaffirmed the practice in the Purple Bamboo Grove of Chongshou Temple. Therefore, it is named Gu Xi Ji.

Disciple of the Longgang Gate of Zhehang, Zhengwen, records.

No. 1656-2 Inscription on the Pagoda of Grand Master Guanding Boting of Tianzhu Mountain, Zhejiang

Buddhist disciple of Sishui, Xu Zizhu, bows his head and writes this inscription.

In the sixth year of the Yongzheng (1723-1735) reign, the year being Zhuo Yong Tuntan (an ancient method of recording years), on the first day of the first month of summer, Grand Master Guanding passed away at Upper Tianzhu Temple. The master had no illness, but suddenly, on the day before the first day of the month, he clearly indicated his intention to pass away (a Buddhist term referring to the death of a monk). He then spoke this verse: 'On the road of birth and death, I am carefree and at ease. Reciting the name of Avalokiteśvara (Avalokiteśvara, a Buddhist bodhisattva), I am reborn in the lotus world. Receiving the Buddha's prediction, I am perfectly enlightened and without obstruction. Relying on the Buddha's power of vows, I will liberate sentient beings for billions of years.' The next day at noon, after bathing and bidding farewell to the assembly, he sat in the lotus position, with his hands clasped together, facing west, and passed away. After six days, he was placed in the stupa, his complexion as if he were alive, and a strange fragrance filled the room. Tens of thousands of people came to see.

。咸羅拜垂涕。以活佛稱之。嗚呼。使非功行超卓。足動遠邇。胡為生慕死哀若是耶。爰諏日。將建塔於法華山之陽。時有嗣法門人等群。請銘于余。余曰。大師慧命弘深。豈予塵俗。所能道其萬一。但余與師。游于茲四十餘年矣。知之深久而彌篤。今之舍余而歸也。茍無片言以道。故沒其生平。是負師也。余何敢以不文謝。按師初名續法。更名成法。伯亭其字。灌頂其號也。仁邑亭溪人。俗姓沈。父諱相。母張氏。溯厥淵源出世。初祖帝心和尚。諱法順。時號燉煌菩薩。隋文帝給月俸。唐太宗賜號帝心。二祖華云法師。三祖賢首國師。四祖曰澄觀。號清涼國師。五祖曰宗密。號圭峰大師。自華云至圭峰。皆名震朝野。唐自太宗。以至文宗。咸賜封號。歷朝撰記。炳如日星。圭峰傳徹微。徹微傳海印。印傳法燈。燈傳長水。長水傳伯長。伯長傳中和。中和傳佛智。智傳玉峰。自玉峰而後有性空。竹坡。潔庵。珍林。聚英。春谷。一云。古峰。止翁。達庵。魯山。遍融等。由是一十二傳。歷唐宋元明。各建法幢。備載新注華嚴佛祖傳。凡二十六傳。至蓮池大師。諱袾宏。大弘凈土之教。為末法慈航。即師之高高師祖也。二十七傳。則有土橋紹覺法師。名明理。二十八傳。則有蓮居新伊大師。名太真。二十九傳。而為乳峰

【現代漢語翻譯】咸羅拜伏，垂淚哀悼，以『活佛』（仍然在世的佛陀）尊稱他。唉！如果不是功德和修行超越常人，足以感動遠近之人，怎麼會生前受人敬慕，死後令人哀痛到如此地步呢？於是選擇吉日，準備在法華山的南面建造佛塔。當時有繼承大師佛法的門人弟子們，懇請我為大師撰寫銘文。我說：『大師的智慧和生命深廣弘大，哪裡是我這樣的凡夫俗子所能道盡其萬一的呢？只是我與大師交往於此地四十多年了，瞭解得越深越覺得大師的德行深厚。如今大師捨棄我們而離去，如果我沒有一言半語來記述大師的生平，那就是辜負了大師。我怎麼敢以文筆不好來推辭呢？』據記載，大師最初名叫續法，後來改名為成法，伯亭是他的字，灌頂是他的號。大師是仁邑亭溪人，俗姓沈。父親名叫相，母親是張氏。追溯大師的淵源，他的出世始祖是帝心和尚（隋朝僧人），法名法順，當時號稱『燉煌菩薩』（指法順菩薩般的人物）。隋文帝（581年-604年）賜予他每月俸祿，唐太宗（626年-649年）賜號『帝心』。二祖是華云法師，三祖是賢首國師，四祖是澄觀，號清涼國師，五祖是宗密，號圭峰大師。從華云到圭峰，都名震朝野。唐朝自太宗到文宗（827年-840年），都賜予他們封號。歷朝歷代撰寫的傳記，如同日月星辰般閃耀。圭峰傳給徹微，徹微傳給海印，海印傳給法燈，法燈傳給長水，長水傳給伯長，伯長傳給中和，中和傳給佛智，佛智傳給玉峰。自玉峰之後有性空、竹坡、潔庵、珍林、聚英、春谷、一云、古峰、止翁、達庵、魯山、遍融等。由此一共傳了十二代，歷經唐朝、宋朝、元朝、明朝，各自建立法幢。詳細記載在新注《華嚴佛祖傳》中。總共二十六代，到蓮池大師（明朝僧人），法名袾宏，大力弘揚凈土之教，成為末法時代的慈航。就是大師的高高師祖。二十七代有土橋紹覺法師，名明理。二十八代有蓮居新伊大師，名太真。二十九代是乳峰

【English Translation】 They all prostrated themselves, weeping, and addressed him as the 『Living Buddha』 (a Buddha still in this world). Alas! If his merits and practices were not extraordinary, enough to move those near and far, how could he be so admired in life and mourned so deeply in death? Therefore, a propitious day was chosen to build a pagoda on the south side of Mount Fahua. At that time, the disciples who inherited the Dharma from the master requested me to write an inscription for him. I said, 『The master』s wisdom and life are profound and vast, how can I, a mere mortal, express even a fraction of it? However, I have been associated with the master here for over forty years, and the deeper my understanding, the more profound I find his virtue. Now that the master has left us, if I do not say a word to record his life, I would be failing him. How can I dare to decline on the grounds of my poor writing?』 According to records, the master』s original name was Xufa, later changed to Chengfa, Boting was his style name, and Guanding was his honorific title. The master was from Tingxi, Renyi, with the surname Shen. His father』s name was Xiang, and his mother was Zhang. Tracing the master』s origins, his founding ancestor was Emperor Xin (Sui Dynasty monk) Monk, Dharma name Fashun, then known as the 'Dunhuang Bodhisattva' (referring to Fashun as a Bodhisattva-like figure). Emperor Wen of the Sui Dynasty (581-604 AD) granted him a monthly stipend, and Emperor Taizong of the Tang Dynasty (626-649 AD) bestowed the title 'Emperor Xin'. The second ancestor was Dharma Master Huayun, the third ancestor was National Master Xianshou, the fourth ancestor was Chengguan, known as National Master Qingliang, and the fifth ancestor was Zongmi, known as Great Master Guifeng. From Huayun to Guifeng, all were famous throughout the court and the countryside. From Emperor Taizong to Emperor Wenzong (827-840 AD) of the Tang Dynasty, they were all granted titles. The biographies written throughout the dynasties shine like the sun, moon, and stars. Guifeng transmitted to Chewei, Chewei transmitted to Haiyin, Haiyin transmitted to Fadeng, Fadeng transmitted to Changshui, Changshui transmitted to Bochang, Bochang transmitted to Zhonghe, Zhonghe transmitted to Fozhi, and Fozhi transmitted to Yufeng. After Yufeng, there were Xingkong, Zhupo, Jiean, Zhenlin, Juying, Chungu, Yiyun, Gufeng, Zhiweng, Daan, Lushan, Bianrong, and others. Thus, there were twelve generations in total, spanning the Tang, Song, Yuan, and Ming dynasties, each establishing Dharma banners. Detailed records are in the newly annotated 'Biographies of Huayan Buddhas and Ancestors'. In total, there were twenty-six generations, until Grand Master Lianchi (Ming Dynasty monk), Dharma name Zhuhong, who greatly promoted the Pure Land teachings, becoming the compassionate vessel of salvation in the Dharma-ending age. He was the master』s great-great-grandfather. The twenty-seventh generation was Dharma Master Tuqiao Shaojue, named Mingli. The twenty-eighth generation was Grand Master Lianju Xinyi, named Taizhen. The twenty-ninth generation was Rufeng

焉。稱德水法師。諱明源。號寶輪。初生有白鶴之徴。參講有香水之夢。解脫時。有花幡天樂引導。三閱大藏。註釋萬言。洵為前輩指南。而師實受其囑法焉。師早失怙恃。即有出塵志。九歲禮慈雲祖源名宿為師。十六剃染。十九圓戒。二十參乳峰。聽楞嚴。遂爾宿慧駿發。洞澈微旨。復講四席。次於蓮居。聽聖宣師唯識。臨滄師起信。並資古月朗碧。諸人並參焉。時學者千二百餘。唯師法契於心。如針投芥。獨得其奧。平居嘗論天臺賢首之異同。折衷于乳峰。乳峰以先師云棲大師之說曰。汝研清涼。當審二派之所以異。而毋濫狃其所以同。能審其所由異。自辯其所由同。而並參其非同非異者。而證悟焉。則功圓。俄頃見佛于塵毛矣。何彼此分岐之異執也。是時師正容諦聽。豁然頓悟。以為真吾師也。而乳峰亦喜傳炷之得人矣。遂卜臘月八日。受衣拜囑詞曰。志超界外。慈遍塵剎。律是汝師。論是汝友。依佛弘化。大小隨緣。忍定愿智。習久力生。如佛所行。盡未來際。遂更師名為成法。乳峰隨於廿四遷化。法嗣有三。而師為上座云。初乳峰待師。恩義兼至。而師亦執弟子禮唯謹。至是痛乳峰之長逝。乃泫然曰。佛經有大報恩七篇。孝以繼述。雖衲子。何獨不然。乃葺其塔院設位。以時祭之。遂杜門卻埽研誦楞嚴。梵

網。圓覺。般若。華嚴。法華。四分律。起信等。極晝夜無倦容。自二十至三十。十年中。精研諸部經典。不唯一家教觀朗然洞曉。即諸宗岐途。亦深入融會。因講金剛。楞嚴於慈雲大殿。聽者淪肌浹髓而去。非真實了悟。何能辦此也。自是戒律精嚴。應四方之請。無虛歲。所至不一地。而所演說者。亦非一經。即如仁壽時。會江潮猝至。傾瀉塘砧。二十餘里。民居漂溺者。不可勝數。而師之講席。獨安然無恐。豈非說法之明驗歟。年四十開堂。為慈雲兩修彌陀大殿。裝四王三聖像。又丁酉。重整後殿。新裝接引大佛。余聞慈雲創于唐大於南渡。歷今九百餘稔。可謂。歷年多而為時久。而師以一力新之。不忍湮沒。功何偉也。他如重建聖果仁壽。並葺諸梵宇。指不勝屈。先是康熙乙丑春。宮詹周公。兵科任公。延師于楊梅塢。講楞伽。未幾聖祖仁皇帝南巡。學士邵公。率眾以禮。請入方丈。恭迎聖駕。囑竣毗盧殿工。自康熙三十八年。至四十六年。凡幸五次。賜賚優渥。御製碑文。一道永鎮靈山。前後疊賜匾額。心經。寶塔藥師經。贊金剛經。恩賚有加無已。又值總河王公。捐俸千五百金。未兩載。毗盧殿成。師為升座。講彌陀。觀經。金剛。遺教。普門品。勢至。光明空品等。善姓感仰。樂助多。金

【現代漢語翻譯】網。（網，指某種佛教概念）。圓覺。（圓覺，指圓滿覺悟）。般若。（般若，指智慧）。華嚴。（華嚴，指《華嚴經》）。法華。（法華，指《法華經》）。四分律。（四分律，指一種律宗）。起信等。（起信等，指《大乘起信論》等）。日夜不停地勤奮研究，從二十歲到三十歲，這十年間，他精深研究各部經典，不僅對一家之言的教義和觀行了然于胸，而且對各宗派的歧途也深入理解並融會貫通。因此，他在慈雲大殿講解《金剛經》和《楞嚴經》，聽眾深受感動，如醍醐灌頂。如果不是真正了悟，怎麼能做到這樣呢？從此以後，他戒律精嚴，應四方信眾的邀請，沒有空閑的年份。他所到的地方不止一處，而所講說的經典也不止一部。例如在仁壽（具體哪個朝代的仁壽年號需要根據上下文判斷）年間，遇到江潮突然來臨，沖毀了二十多里的堤壩，淹沒了無數民居。只有大師講經的地方安然無恙。這難道不是說法的明顯驗證嗎？四十歲時，他開始開堂講法，為慈雲寺兩次修建彌陀大殿，並裝飾了四大天王和三聖像。又在丁酉年（需要根據上下文判斷是哪個丁酉年），重新修整後殿，新裝飾了接引大佛。我聽說慈雲寺建立于唐朝，在南宋時期又經歷了一次大的發展，至今已經九百多年了，可以說是歷史悠久。而大師以一己之力重新修繕它，不忍心讓它湮沒，功勞多麼偉大啊！其他如重建聖果寺和仁壽寺，以及修葺各處寺廟，數不勝數。此前，在康熙乙丑年（1685年）春天，宮詹周公和兵科任公邀請大師到楊梅塢講解《楞伽經》。不久，康熙皇帝南巡，學士邵公率領眾人以禮節恭請大師進入方丈，恭迎聖駕，並囑咐他完成毗盧殿的工程。從康熙三十八年（1699年）到四十六年（1707年），康熙皇帝共駕臨五次，賞賜非常豐厚。康熙皇帝御製碑文一道，永遠鎮守靈山。前後多次賞賜匾額，以及《心經》、《寶塔藥師經》和讚頌《金剛經》的經文，恩寵有加，無以復加。又適逢總河王公捐獻俸祿一千五百金，不到兩年，毗盧殿建成。大師為大眾升座，講解《彌陀經》、《觀經》、《金剛經》、《遺教經》、《普門品》、《勢至經》、《光明空品》等經典，善男信女深受感動，樂於捐助，捐獻的財物堆積如山。

【English Translation】 Net. (Net, referring to a certain Buddhist concept). Yuanjue. (Yuanjue, referring to perfect enlightenment). Prajna. (Prajna, referring to wisdom). Huayan. (Huayan, referring to the Huayan Sutra). Fahua. (Fahua, referring to the Lotus Sutra). Sifenlu. (Sifenlu, referring to a Vinaya school). Qixin etc. (Qixin etc., referring to the Awakening of Faith in the Mahayana etc.). He tirelessly studied day and night. From the age of twenty to thirty, during these ten years, he deeply researched various scriptures. He not only had a clear understanding of the doctrines and practices of one school, but also deeply understood and integrated the divergent paths of various schools. Therefore, he lectured on the Diamond Sutra and the Surangama Sutra in the Ciyun Great Hall. The listeners were deeply moved, as if they were receiving nectar. If he had not truly attained enlightenment, how could he have done this? From then on, he strictly adhered to the precepts and responded to the invitations of believers from all directions, without a single idle year. He went to more than one place, and the scriptures he lectured on were also more than one. For example, during the Renshou (the specific dynasty's Renshou era needs to be determined based on the context) period, when the river tide suddenly came, it destroyed more than twenty miles of dikes and submerged countless homes. Only the place where the master was lecturing remained safe and sound. Isn't this a clear verification of the power of his teachings? At the age of forty, he began to open a lecture hall and rebuilt the Amitabha Hall twice for Ciyun Temple, and decorated the Four Heavenly Kings and the Three Saints statues. Also, in the Dingyou year (the specific Dingyou year needs to be determined based on the context), he renovated the rear hall and newly decorated the Amitabha Buddha statue. I heard that Ciyun Temple was founded in the Tang Dynasty and experienced a major development during the Southern Song Dynasty, and it has been more than nine hundred years since then, which can be said to be a long history. And the master rebuilt it with his own strength, unwilling to let it be submerged, what a great achievement! Others, such as rebuilding the Shengguo Temple and Renshou Temple, and repairing various temples, are countless. Previously, in the spring of the Kangxi Yichou year (1685), Gongzhan Zhou Gong and Bingke Ren Gong invited the master to Yangmei塢 to lecture on the Lankavatara Sutra. Soon, the Kangxi Emperor made a southern tour, and scholar Shao Gong led the crowd to respectfully invite the master to enter the abbot's room to welcome the imperial carriage, and instructed him to complete the construction of the Vairocana Hall. From the thirty-eighth year of Kangxi (1699) to the forty-sixth year (1707), the Kangxi Emperor visited five times, and the rewards were very generous. The Kangxi Emperor personally wrote a stele inscription to forever guard the Lingshan Mountain. He repeatedly bestowed plaques, as well as the Heart Sutra, the Bao Ta Yao Shi Jing (Treasure Pagoda Medicine Master Sutra), and texts praising the Diamond Sutra, with endless grace and favor. Also, the Chief River Official Wang Gong donated 1,500 gold from his salary. In less than two years, the Vairocana Hall was completed. The master ascended the seat for the public and lectured on the Amitabha Sutra, the Contemplation Sutra, the Diamond Sutra, the Sutra of the Bequeathed Teachings, the Universal Gate Chapter, the Mahasthamaprapta Sutra, the Chapter on the Emptiness of Light, and other scriptures. The virtuous men and women were deeply moved and were happy to donate, and the donated wealth piled up like mountains.

師復塑十六王子像。重修梵剎。師之聿新。于上竺也。筆難殫述。閱六載。師欲退院。諸紳衿耆老。修扎款留。師曰。濫膺丈室。豈佛子所宜。遂辭歸仁壽。仍幽居斗室。木食草衣。一衲十年。一履三載。手不停披者。五十春秋。註釋六百餘卷。人驟見之。不知其為敷坐說法人也。憶昔西湖斷橋有庵。曰德生。為師止靜處。創自向若錢。老夫子。太史毛。先生孝。子周云。子父執。暨余兄東表。孟師等。主其事。凡祀聖拾字。掩骼放生。薦祖度孤。皆行於中。師撰二儀篇。以記其事。迄今師臘已高。方期行瓢帶笠。面壁天涯終其身。為無事人而已。詎意。康熙辛丑春。上竺致罹祝融。遂使靈山鐘鼓。寂然無聲。寶地樓臺。悉為瓦爍。嗟乎以師數年心血。一旦盡付丙丁。垂淚傷心。可勝言哉。不得不再邀慈雲之法雨。颙望于遠公也。是以悟慈等。二十八人。先稟當道。暨　諸縉紳先生時。則有少宰湯。學士陳。翰林徐。提學翁。御史柴。三十餘位。並三學同人六十餘友。啟請大師入山主持重建。師於是立規䇿。眾明佛法。廣福田施。樹祇園者。布金給苑。踵相接矣。辛丑夏至戊申春。

大士龍庭樓臺。行宮香案。西禪堂。北客寮。東伽藍。祖師。地藏。天王各殿。門扉坦牖。經營佈置。規模略成。師之功固大。

{ "translations": [ "現代漢語譯本：\n大師還重新塑造了十六王子像，重新修繕了梵剎（寺廟）。大師在上竺寺的修繕工作，筆墨難以完全描述。經過六年時間，大師想要退隱離開寺院，各位紳士、官員和耆老們寫信懇切挽留。大師說：『我這樣才能低下的人，濫竽充數地佔據丈室（寺院住持的房間），難道是佛弟子應該做的嗎？』於是辭別眾人回到仁壽寺，仍然幽居在狹小的房間里，吃粗糧，穿草衣，一件僧衣穿了十年，一雙鞋穿了三年。他手不釋卷地閱讀、研究佛經，持續了五十年，註釋了六百多卷。人們突然見到他，不知道他是一位敷座說法的人。回憶過去西湖斷橋邊有個庵，叫做德生庵，是大師止靜的地方，由向若錢、老夫子、太史毛、先生孝、子周云、子父執，以及我的哥哥東表、孟師等人主持其事。凡是祭祀聖賢、拾字（收集字紙）、掩埋屍骨、放生、超薦祖先、普度孤魂等善事，都在庵中進行。大師撰寫了《二儀篇》，來記錄這些事。如今大師年事已高，正打算帶著瓢和斗笠，面壁天涯，了此一生，做一個無事之人。誰曾想，康熙辛丑年（1721年）春天，上竺寺遭遇火災，於是靈山的鐘鼓聲寂然無聲，寶地的樓臺殿閣全都化為瓦礫。唉！大師數年的心血，一旦全都付諸丙丁（火災），垂淚傷心，真是難以言表啊！不得不再次邀請慈雲大師的法雨，希望他能像遠公（慧遠大師）一樣重振寺院。因此，悟慈等二十八人，先稟告了當地官員，以及各位縉紳先生，當時有少宰湯、學士陳、翰林徐、提學翁、御史柴等三十多位，還有三學（儒學、佛學、道學）同人六十多位朋友，一起懇請大師入山主持重建。大師於是制定規章制度，眾人明白佛法，廣種福田，捐資修建祇園（寺廟），捐獻金錢購買園林，絡繹不絕。從康熙辛丑年（1721年）夏至到戊申年（1728年）春天，", "大士龍庭樓臺、行宮香案、西禪堂、北客寮、東伽藍、祖師殿、地藏殿、天王殿等各個殿宇，門窗都經過精心經營佈置，規模大致完成。大師的功勞實在太大了。" ], "english_translations": [ "English version:\nThe master also re-sculpted the statues of the Sixteen Princes and renovated the Brahma temple (monastery). The master's renovation work at Shangzhu Temple is difficult to fully describe in words. After six years, the master wanted to retire from the temple, and the gentlemen, officials, and elders wrote letters earnestly requesting him to stay. The master said, 'A person of my low ability, presumptuously occupying the abbot's room (the room of the abbot of the monastery), is that what a Buddhist disciple should do?' So he bid farewell to everyone and returned to Renshou Temple, still living in seclusion in a small room, eating coarse grains, wearing grass clothes, wearing a kasaya (monk's robe) for ten years, and wearing a pair of shoes for three years. He read and studied Buddhist scriptures tirelessly for fifty years, annotating more than six hundred volumes. People suddenly saw him and did not know that he was a person who expounded the Dharma from the seat. Recalling that there was a hermitage called Desheng Hermitage by the Broken Bridge of West Lake, which was the place where the master practiced stillness, it was presided over by Xiang Ruoqian, Old Master, Grand Historian Mao, Mr. Xiao, Zi Zhouyun, Zi Fuzhi, and my elder brother Dongbiao, Master Meng, and others. All good deeds such as worshiping sages, collecting written paper, burying corpses, releasing lives, recommending ancestors, and universally saving lonely souls were carried out in the hermitage. The master wrote 'Er Yi Pian' to record these events. Now that the master is old, he is planning to carry a gourd and a bamboo hat, face the wall at the end of the world, and end his life, being a person without affairs. Who would have thought that in the spring of the Xin Chou year of Kangxi (1721), Shangzhu Temple suffered a fire, so the bells and drums of the sacred mountain were silent, and the pavilions and towers of the precious land were all turned into rubble. Alas! The master's years of hard work were all reduced to ashes (fire), and it is hard to express the sadness of shedding tears! We have to invite the Dharma rain of Master Ciyun again, hoping that he can revive the temple like Yuan Gong (Master Huiyuan). Therefore, Wu Ci and twenty-eight others first reported to the local officials, as well as the gentlemen, at that time there were more than thirty people including Shaozai Tang, Academician Chen, Hanlin Xu, Tixue Weng, and Censor Chai, as well as more than sixty friends from the Three Schools (Confucianism, Buddhism, and Taoism), together they earnestly requested the master to enter the mountain to preside over the reconstruction. The master then formulated rules and regulations, everyone understood the Dharma, cultivated fields of merit, donated funds to build Jeta Grove (monastery), and donated money to buy gardens, one after another. From the summer solstice of Xin Chou year of Kangxi (1721) to the spring of Wu Shen year (1728)," "The Da Shi Long Ting pavilions and towers, the incense table in the palace, the West Zen Hall, the North Guest Room, the East Sangharama, the Patriarch Hall, the Ksitigarbha Hall, and the Heavenly King Hall, all the doors and windows have been carefully managed and arranged, and the scale is roughly completed. The master's contribution is really great." ] }

而用心良苦矣。歲壬寅御賜龍眼菩提子四粒。植于大士殿左右。師恭詠賦一章。以頌無疆之盛典。今我皇上御極。以大士為民慈父。旱乾水溢。有禱輒應。于雍正元年。特命大臣進香。二年敕修慶山祖塔。皆師之精誠。有以默致。惜工將竣。而師已西歸。良可悼也。師生於崇正十四年十月十一日戌時。世壽八十八。僧臘七十九。其一生梗概。心不違如來之訓性。不染塵俗之累。體不損。沙門之錶行。不違法律之經。目不視非儀。口不食重味。手不釋念珠。脅不觸塵。榻足不履邪徑。宿不離衣缽。入污泥而不染。處混濁而不淆。以清凈弘法門。以智慧為福果。皇皇于超濟汲汲於普渡。不以一行自高。一功自許人。有歸依者。不俟請而往。有求益者。不待憤則啟矣。雖幼稚。不簡于應接。縱傲狠。不憚于開誘。洵乎佛祖之化身。眾生之模範也。師為德水嗣六十載。凡過忌辰。必親臨掃塔。以禮供。非唯罔缺直。事之如生。不忘師教。又如此。其付衣傳法者。有長明。月標。姚園。悅峰。仁壽。旭如。曹源。可久。筏喻。劍眉。東來。弘苑。報國。與安。興福。玉山。馬鞍。默聞。鳳山。明藏。拈花。大振。北京。體閑。慈雲。啟南。上竺。培豐慈裔。正中。天懷。通計廿有餘人。其僧臘者。不能悉記。

所著經典。有華嚴別行經圓談疏鈔記十二本。楞嚴經序釋圓談疏廿五本。賢首五教儀六卷。科注四十八卷。起信論疏記會閱十本。藥師疏鈔六卷。觀音疏鈔八卷。金剛直解五卷。四十二章經疏鈔五卷。觀經直指疏十本。瑜伽施食經疏十本。觀音疏。彌陀略注。如意經疏。心經二解。尊勝經疏。勢至疏鈔。像想章疏。八大人覺經解。大悲咒釋。準提咒釋。各一卷。佛祖綱宗四卷。賢宗十要二卷。持念因果記。唸佛異徴記。樂邦凈土詠。醒世善言。西資歸戒儀。瑜伽歸戒儀。繫念儀。放生儀。各一卷。𦦨口儀疏十本。𦦨口摘釋一卷。共一百六十八本。己亥秋。余兄東表。捐貲遣余。送入楞嚴寺藏。嘉禾郡尊吳公作序。以待后之取者。其未付梓者。統計一百二十六本。皆師歷年手輯。余所目擊。惜乎。辛丑雲房失火。化為灰燼。自回祿后。所注並代刻。未入藏者。如法華圓談科注十七本。命予手錄請解。則自聞一法師作序。則有理安迦陵。于康熙六十年。寄送入都南觀音寺。轉勸配天法主。募刻流通。又萬佛懺。報恩懺。彌陀懺。七佛藥師懺。改訂觀音懺。各三卷。並華嚴別行品經。便於四眾。一日禮誦。板存昭慶。又金剛。開蒙注。開道注。開悟注。心經開蒙注。共四集。便三乘人。一目瞭然。又上竺志。慈雲志。仁壽志

【現代漢語翻譯】現代漢語譯本所著經典有：《華嚴別行經圓談疏鈔記》十二本，《楞嚴經序釋圓談疏》二十五本，《賢首五教儀》六卷，《科注》四十八卷，《起信論疏記會閱》十本，《藥師疏鈔》六卷，《觀音疏鈔》八卷，《金剛直解》五卷，《四十二章經疏鈔》五卷，《觀經直指疏》十本，《瑜伽施食經疏》十本，《觀音疏》、《彌陀略注》、《如意經疏》、《心經二解》、《尊勝經疏》、《勢至疏鈔》、《像想章疏》、《八大人覺經解》、《大悲咒釋》、《準提咒釋》各一卷，《佛祖綱宗》四卷，《賢宗十要》二卷，《持念因果記》、《唸佛異徴記》、《樂邦凈土詠》、《醒世善言》、《西資歸戒儀》、《瑜伽歸戒儀》、《繫念儀》、《放生儀》各一卷，《𦦨口儀疏》十本，《𦦨口摘釋》一卷，共一百六十八本。己亥年（1659年）秋，我的哥哥東表，捐資讓我將這些經典送入楞嚴寺收藏，嘉禾郡的吳公為此作序，以待後人取閱。其中尚未付梓印刷的，統計有一百二十六本，都是師父歷年親手輯錄的，我親眼所見。可惜啊，辛丑年（1661年）雲房失火，全部化為灰燼。自火災之後，所註釋並代替刻印的，未入藏的，如《法華圓談科注》十七本，命我手錄請解，則有聞一法師作序。理安迦陵于康熙六十年（1721年）寄送到京都南觀音寺，轉勸配天法主，募捐刻印流通。又有《萬佛懺》、《報恩懺》、《彌陀懺》、《七佛藥師懺》，改訂《觀音懺》各三卷，並《華嚴別行品經》，便於四眾弟子一日禮誦，板子儲存在昭慶寺。又有《金剛開蒙注》、《開道注》、《開悟注》、《心經開蒙注》共四集，方便三乘人一目瞭然。又有《上竺志》、《慈雲志》、《仁壽志》。

【English Translation】 English version The classics written include: twelve copies of 'Annotations and Notes on the Round Discourse of the Avatamsaka Sutra, Special Practice Section', twenty-five copies of 'Preface and Explanation of the Surangama Sutra, Annotations on the Round Discourse', six volumes of 'Essentials of the Five Teachings of the Worthy Head', forty-eight volumes of 'Section Notes', ten copies of 'Collected Readings of Annotations and Notes on the Awakening of Faith Treatise', six volumes of 'Annotations on the Bhaisajyaguru Sutra', eight volumes of 'Annotations on the Avalokitesvara Sutra', five volumes of 'Direct Explanation of the Diamond Sutra', five volumes of 'Annotations on the Sutra of Forty-two Chapters', ten copies of 'Direct Pointing Annotations on the Contemplation Sutra', ten copies of 'Annotations on the Yoga Feeding Ritual Sutra', one volume each of 'Annotations on the Avalokitesvara Sutra', 'Brief Notes on the Amitabha Sutra', 'Annotations on the Cintamanicakra Sutra', 'Two Explanations of the Heart Sutra', 'Annotations on the Usnisa Vijaya Sutra', 'Annotations on the Mahasthamaprapta Sutra', 'Annotations on the Chapter on Images and Thoughts', 'Explanation of the Sutra of Eight Great Realizations', 'Explanation of the Great Compassion Mantra', and 'Explanation of the Cundi Mantra', four volumes of 'Lineage of Buddhas and Patriarchs', two volumes of 'Ten Essentials of the Worthy School', one volume each of 'Record of the Cause and Effect of Upholding Recitation', 'Record of Extraordinary Signs of Mindfulness of Buddha', 'Eulogy of the Pure Land of Bliss', 'Words of Awakening for the World', 'Ritual of Returning to the Precepts of Western Resources', 'Ritual of Returning to the Precepts of Yoga', 'Ritual of Continuous Mindfulness', and 'Ritual of Releasing Life', ten copies of 'Annotations on the Ritual of Flaming Mouth', one volume of 'Excerpts and Explanations of the Ritual of Flaming Mouth', totaling one hundred and sixty-eight copies. In the autumn of the Ji Hai year (1659), my elder brother Dongbiao donated funds to send me to store these classics in the Lengyan Temple, and Duke Wu of Jiahe Prefecture wrote a preface for this, awaiting those who would retrieve them later. Among them, one hundred and twenty-six copies have not yet been printed, all of which were personally compiled by the master over the years, which I witnessed myself. Alas, in the Xin Chou year (1661), the Yunfang caught fire and was reduced to ashes. After the fire, the annotated and substitute printed works that were not stored, such as seventeen copies of 'Section Notes on the Round Discourse of the Lotus Sutra', were ordered to be hand-copied and explained by me, with a preface written by Dharma Master Wenyi. Li'an Jialing sent them to the South Guanyin Temple in the capital in the Kangxi sixtieth year (1721), and then persuaded the Dharma Lord of Peitian to raise donations for printing and circulation. There are also three volumes each of 'Ten Thousand Buddhas Repentance', 'Repentance of Gratitude', 'Amitabha Repentance', 'Seven Buddhas Bhaisajyaguru Repentance', and the revised 'Avalokitesvara Repentance', as well as the 'Avatamsaka Sutra, Special Practice Section', for the convenience of the fourfold assembly to recite daily, with the printing plates stored in Zhaoging Temple. There are also four collections of 'Elementary Notes on the Diamond Sutra', 'Notes on Opening the Way', 'Notes on Opening Enlightenment', and 'Elementary Notes on the Heart Sutra', for the convenience of people of the three vehicles to understand at a glance. There are also 'Records of Shangzhu', 'Records of Ciyun', and 'Records of Renshou'.

。楞嚴志。板存各寺。又去冬撰仁皇懺三卷。以祝聖祖不可思議之弘恩。保蠶懺三卷。以佑兆民時和年豐之利賴。稿存丈室。獨雍正四年。所注華嚴宗佛祖傳十四卷。未鑴。蓋自佛祖至今。源流始末。辯駁異同。悉從藏經考摘。非曰為賢首伸說。即諸宗靡不受益。乃示後學入德之津樑也。詎意。騰錄較訂方畢。而師猝然。遷化于上竺。必付諸梓。俟后入藏。以垂不朽。又嘗序四書。序圖章解。綱鑑。隨筆。問道說。覺迷錄。皆深入性理。足以知其通儒也。惜乎。以浮屠氏終焉。嗚呼。師年已登耄耋。篝燈纂注。雖蠅頭細揩。罕有塗抹。嘗謂余曰。每當註釋浩繁。略閉目間。甘露灌頂。神思飆發。迅筆成文。不假思索。噫。此皆師之夙慧圓明。余與師心相莫逆。數十年來。交最久。知之又深。非師孰能鑒我。非我無由志師。故不自知其言之津津。而筆之縷縷也。即註釋一事實。足以繼往開來。辟千古未有之暢典。謂之一代之祖師也可。即謂之千百世之祖師。也亦無不可。師之標靈顯異。誠難列舉。茲撮其大端。而為之銘曰。

我聞萬生。各具物性。人苦未見。見而未盡。偉哉大師。福慧宿定。受囑乳峰。遂傳心印。蓮池嫡派。賢首宗乘。神光上燭。故號灌頂。三藏覺迷。五部深省。飛錫慈雲。梵宇是興。豎竿

【現代漢語翻譯】現代漢語譯本：《楞嚴志》，印版存於各寺廟。去年冬天撰寫了《仁皇懺》三卷，用來祝願聖祖（指清朝皇帝，此處指雍正皇帝）不可思議的弘大恩德；撰寫了《保蠶懺》三卷，用來保佑百姓風調雨順、年年豐收的福祉。文稿儲存在丈室內。唯獨雍正四年（1726年）所註釋的《華嚴宗佛祖傳》十四卷，尚未刊刻。因為此書自佛祖至今，記載了源流始末，辯析了差異與相同之處，全部從藏經中考證摘錄，並非只是為賢首宗（華嚴宗的別稱）辯解，而是各宗各派都能從中受益，是引導後學進入佛學殿堂的津樑。不料，謄錄校訂剛剛完畢，大師卻突然在上竺寺圓寂。一定要將此書付梓刊印，等待日後收入藏經，以流傳不朽。大師又曾經為《四書》作序，為《圖章解》、《綱鑑》、《隨筆》、《問道說》、《覺迷錄》作序，都深入研究了性理，足以瞭解他也是一位通儒。可惜的是，最終以僧人的身份去世。唉！大師年事已高，在燈下纂寫註釋，即使是蠅頭小楷，也很少有塗改。他曾經對我說：『每當註釋浩繁的內容時，稍微閉上眼睛，就感覺甘露灌頂，神思如飛，迅速成文，無需過多思索。』唉！這都是大師前世的智慧圓滿明澈。我與大師心意相通，數十年交往，瞭解最深。不是大師，誰能瞭解我？不是我，又怎麼能記載大師？所以不知不覺地就說得津津有味，寫得詳詳細細。僅憑註釋這一件事實，就足以繼往開來，開闢前所未有的暢達典籍，稱他為一代祖師也可以，即使稱他為千百世的祖師，也是可以的。大師的顯靈事蹟，實在難以一一列舉，現在摘取其中重要的，為他作銘文如下：我聽說萬物眾生，各自具有其本性。人們苦於未能見到，見到也未能完全瞭解。偉大的大師啊，福德智慧是前世註定。在乳峰接受囑託，於是傳授心印。是蓮池大師（明末高僧）的嫡系傳人，繼承了賢首宗的宗風。神光向上照耀，所以號為灌頂。精通三藏，覺悟迷途，五部經典深入領會。飛錫來到慈雲，興建梵宇寺廟。豎起法幢。

【English Translation】 English version: The 'Leng Yan Zhi' (Records of the Surangama Sutra), its printing plates are stored in various temples. Last winter, he composed three volumes of the 'Ren Huang Repentance' (Repentance for the Benevolent Emperor) to pray for the inconceivable great grace of the Holy Ancestor (referring to the Qing Dynasty Emperor, here Emperor Yongzheng); he composed three volumes of the 'Bao Can Repentance' (Repentance for Protecting Silkworms) to bless the people with favorable weather and abundant harvests. The manuscripts are kept in his room. Only the fourteen volumes of 'Biographies of the Buddhas and Patriarchs of the Huayan School,' annotated in the fourth year of Yongzheng (1726 AD), have not yet been engraved. This is because this book, from the Buddha to the present, records the origins and development, analyzes the differences and similarities, all based on research and excerpts from the Tripitaka. It is not just to defend the Huayan School (another name for the Xianshou School), but all schools can benefit from it. It is a bridge for later learners to enter the hall of Buddhism. Unexpectedly, just as the transcription and revision were completed, the master suddenly passed away at Shangzhu Temple. This book must be printed and published, waiting to be included in the Tripitaka in the future, so as to be immortal. The master also wrote prefaces for the 'Four Books,' 'Explanation of Seals,' 'Outline and Mirror,' 'Essays,' 'Sayings on Inquiry,' and 'Records of Awakening from Delusion,' all of which deeply studied human nature and reason, enough to understand that he was also a Confucian scholar. It is a pity that he ultimately passed away as a monk. Alas! The master was old, writing annotations under the lamp, even in small characters, there were few corrections. He once said to me: 'Whenever I annotate vast content, I close my eyes slightly, and I feel nectar pouring over my head, my thoughts fly, and I write quickly, without much thought.' Alas! This is all due to the master's perfect and clear wisdom from his previous life. My heart is in tune with the master, and I have known him deeply for decades. If not for the master, who could understand me? If not for me, how could I record the master? Therefore, I unconsciously spoke with relish and wrote in detail. The single fact of annotation is enough to carry on the past and open up unprecedented and smooth classics. It is okay to call him a patriarch of a generation, and it is also okay to call him a patriarch of thousands of generations. The master's miraculous deeds are really difficult to enumerate one by one. Now I extract the important ones and write an inscription for him as follows: I have heard that all living beings each have their own nature. People suffer from not being able to see it, and even if they see it, they cannot fully understand it. Great master, your blessings and wisdom were destined in a previous life. Receiving the entrustment at Mount Ru, you then transmitted the mind seal. You are a direct descendant of Master Lianchi (a prominent monk in the late Ming Dynasty), inheriting the teachings of the Xianshou School. The divine light shines upwards, so you are called Guanding (灌頂, empowerment). You are proficient in the Tripitaka, awakening from delusion, and deeply understand the five parts of the scriptures. Flying with a tin staff to Ciyun, you built Buddhist temples. Raising the Dharma banner.

上竺。琳宮復整。施食兮鬼神潛伏。說法兮魚龍出聽。受聖朝之寵渥。為士庶之信敬。八十八年。功完果證。勿云明鏡。胡然而隱。一物本無。何用照映。勿云空谷。叩之不應。萬象皆空。覺然後醒。摘葉拈花。搏風捕影。雲散水流。天空月靜。

No. 1656-3 上竺灌頂大師囑法語

孔門四配。佛門四弟。羅什四賢。達摩四得。燈明有八王子。智勝十六王孫。咸以童真出家。沙彌成道。迨于釋尊法華會上。四眾八部。靡不計校。我　祖云棲大師。北訪遍融教主。授以老實唸佛。依佛行道。莫貪名利。毋逐世緣。祖衣法印。開凈土門。疏鈔彌陀。蓮宗遍振。　先師德祖。傳我佛印。遙承五代。進住上竺。丈室興廢。經始兩轍。講注經典。不一而足。天竺靈山。固多英俊。

大士臺前。四傑推首。或為人師。或以律范。名譽遠稱。紹隆香火。從予轉輪。妙堪遺囑。即佛即心。是心是佛。廬𡸠云棲。佛種不絕。五峰長水。法炬熾然。

聖祖寶座。龍床登坐。度生祖印。長相傳付。

仁皇燈臺。香幾行來。照世皇圖。鞏固遐昌。今以衣法。囑咐天保。定爾四人。如昔五百羅漢轉次授受無異。余多才達。且待後緣云爾。

囑法第一子培豐　付(藏佛一尊紅衣一件)。

知

【現代漢語翻譯】現代漢語譯本上竺的琳宮再次修繕一新。施行飲食，鬼神都悄然潛伏；宣講佛法，魚和龍都出來傾聽。蒙受聖朝的恩寵，成為士人和百姓信賴和尊敬的對象。八十八年，功德圓滿，證得正果。不要說像是明鏡，為何突然隱沒不見？萬事萬物本來就是空無，哪裡需要照耀映襯？不要說像是空曠的山谷，敲擊它也不會迴應。世間萬象皆是虛空，覺悟之後才能醒來。採摘樹葉，拈弄花朵，都是在捕捉風，追逐影子。云消散了，水流走了，天空晴朗，月亮寧靜。

No. 1656-3 上竺灌頂大師的囑咐法語

孔門有四配（指顏回、曾參、子思、孟子），佛門有四弟（指舍利弗、目犍連、摩訶迦葉、須菩提）。鳩摩羅什（Kumārajīva）有四賢，達摩（Bodhidharma）有四得。燈明佛（Dīpaṃkara）有八位王子，智勝佛（Jñānābhibhū）有十六位王孫。都以童真出家，以沙彌的身份成就道業。直到釋迦牟尼佛（Śākyamuni）在法華會上，四眾八部，無不讚嘆。我的祖師云棲大師（Yúnqī Dàshī），北上拜訪遍融教主，被授予老實唸佛的方法，依照佛的教導修行。不要貪圖名利，不要追逐世俗的緣分。祖師的衣缽和法印，開啟了凈土法門，疏解鈔錄《阿彌陀經》，蓮宗因此而興盛。先師德祖，傳給我佛印，遙承五代，進駐上竺。丈室的興盛和衰敗，經歷了兩種不同的境況。講解註釋經典，數不勝數。天竺（印度）的靈鷲山（Gṛdhrakūṭa），確實有很多英俊的人才。

在大士臺前，四位傑出的人才被推為首領。有人成為人師，有人以嚴守戒律爲規範。名譽遠揚，繼承和發揚香火。跟隨我轉動法輪，實在是堪當遺囑。即佛即心，是心是佛。廬山（Lúshān）云棲（Yúnqī），佛的種子不會斷絕。五峰（Wǔfēng）長水（Chángshuǐ），佛法的火炬熾熱燃燒。

聖祖的寶座，龍床可以登坐。度化眾生的祖印，要長久地傳承下去。

仁皇的燈臺，香案擺放整齊。照耀世間的皇圖，鞏固和昌盛。現在將衣缽和法器，囑咐給天保。確定你們四人，如同過去的五百羅漢依次授受一樣，沒有任何差別。其餘有才能的人，且等待以後的緣分吧。

囑咐法的第一位弟子培豐，交付（藏佛一尊，紅色袈裟一件）。

知

【English Translation】 English version The Lin Palace of Shangzhu was renovated again. Performing food offerings, ghosts and gods quietly lurked; expounding the Dharma, fish and dragons came out to listen. Receiving the favor of the holy dynasty, becoming the object of trust and respect for scholars and commoners. For eighty-eight years, merits were completed, and the right fruit was attained. Do not say it is like a bright mirror, why suddenly disappear? All things are originally empty, where is the need for illumination? Do not say it is like an empty valley, knocking on it will not respond. All phenomena are empty, only after awakening can one be awakened. Picking leaves and plucking flowers are all catching the wind and chasing shadows. Clouds dissipate, water flows away, the sky is clear, and the moon is serene.

No. 1656-3 Admonishing Dharma Words of Great Master Guanding of Shangzhu

Confucius's temple has four consorts (Yan Hui, Zeng Shen, Zisi, Mencius), the Buddhist gate has four disciples (Śāriputra, Maudgalyāyana, Mahākāśyapa, Subhūti). Kumārajīva has four sages, Bodhidharma has four attainments. Dīpaṃkara Buddha had eight princes, Jñānābhibhū Buddha had sixteen grandsons. All of them left home as children and achieved the path as śrāmaṇeras. Until Śākyamuni Buddha at the Lotus Assembly, the four assemblies and eight divisions all praised. My ancestor, Great Master Yúnqī, visited Preceptor Biànróng in the north and was taught the method of earnestly reciting the Buddha's name, practicing according to the Buddha's teachings. Do not be greedy for fame and fortune, do not pursue worldly affinities. The ancestral robe and Dharma seal opened the Pure Land Dharma gate, and the commentaries on the Amitābha Sūtra flourished throughout the Lotus School. My late teacher Dézǔ passed on the Buddha seal to me, remotely inheriting the Five Dynasties, and advanced to Shangzhu. The rise and fall of the abbot's room experienced two different situations. Explaining and annotating scriptures are countless. Gṛdhrakūṭa Mountain in India indeed has many outstanding talents.

In front of the Bodhisattva platform, four outstanding talents were promoted as leaders. Some became teachers, and some took strict adherence to precepts as the norm. Fame spread far and wide, inheriting and promoting the incense. Following me to turn the Dharma wheel is truly worthy of the will. That is, the Buddha is the mind, and the mind is the Buddha. Lúshān Yúnqī, the Buddha's seed will not be cut off. Wǔfēng Chángshuǐ, the torch of the Dharma burns brightly.

The holy ancestor's throne, the dragon bed can be ascended. The ancestral seal of saving sentient beings must be passed down for a long time.

The Ren Emperor's lampstand, the incense table is neatly arranged. Illuminating the world's imperial map, consolidating and prospering. Now I entrust the robe and Dharma instruments to Tiānbǎo. Determine that the four of you are like the five hundred arhats in the past, receiving and passing on in turn without any difference. The rest who are talented, wait for future opportunities.

The first disciple entrusted with the Dharma, Péifēng, is given (one statue of the hidden Buddha, one red kasaya).

Know

見寶藏　　非從外出　　佛頂髻珠　　皆從自得　福基慧命　　陽春培植　　智種靈苗　　增秀成實　洪範五行　　莫不赫奕

囑法第二子慈裔　付(藏佛一尊紫衣一件)。

從佛口生　　依佛行止　　得佛法兮　　真大士子　嚴凈毗尼　　成正遍知　　傳聖觀心　　佛法住持　儀範三界　　慈隆百世

囑法第三子正中　付(塵一爐一)。

文學游夏　　言語宰貢　　政事季冉　　德行伯仲　具聖一體　　豁然大用　　羿教人射　　正在彀中　行大士道　　事事圓通

囑法第四子天懷　付(杖一鞋一)。

天生於予　　克懷明德　　代佛行道　　陰陽呂律　大智權辯　　隨機調適　　上和下睦　　君欣民澤　教化域中　　順帝心識

奉大師命沐手代書曉諭合山。時雍正六年三月二十九己卯日也。

皇宮賞賜物件寶座臺張杏黃鞋墊子一個龍床壹張硃紅大立臺一對香幾壹張燈臺壹對書桌壹張燈臺壹對

【現代漢語翻譯】現代漢語譯本見寶藏，並非向外尋求，佛頂髻珠（佛的智慧和功德），都是從自身獲得。福德的根基，智慧的生命，如同春天的陽光般培育生長。智慧的種子，靈妙的幼苗，日益繁茂，最終結成豐碩的果實。《洪範》所記載的五行，無不顯赫光明。

囑咐佛法給第二代弟子慈裔，交付（佛像一尊，紫色袈裟一件）。

從佛的教誨中誕生，依照佛的言行舉止，得到佛的法，真是偉大的菩薩。嚴謹清凈地持守戒律，成就正等正覺的智慧，傳承聖人的觀心法門，住持佛法。成為三界的典範，慈悲恩澤流傳百世。

囑咐佛法給第三代弟子正中，交付（香爐一個，拂塵一個）。

如同子夏般精通文學，如同宰我和子貢般善於言辭，如同季路和冉求般擅長政事，如同伯夷和仲尼般具備高尚的德行。具備聖人一體的智慧，豁然開朗，發揮巨大的作用。如同后羿教人射箭，正中靶心。奉行菩薩的道，事事圓融通達。

囑咐佛法給第四代弟子天懷，交付（禪杖一根，鞋子一雙）。

上天賦予我，能夠懷有光明的德行。代替佛陀弘揚佛法，如同陰陽和呂律般和諧。以大智慧和善巧的辯才，隨機應變，恰當調和。使上下和睦，君王欣悅，百姓受益。在全國範圍內推行教化，順應皇帝的心意。

奉大師之命，沐浴凈手，代筆曉諭全寺僧眾。時雍正六年（1728年）三月二十九日己卯。

皇宮賞賜物件：寶座臺一張，杏黃色鞋墊子一個，龍床一張，硃紅色大立臺一對，香幾一張，燈臺一對，書桌一張，燈臺一對。

【English Translation】 English version Seeing the treasure is not from seeking outwards; the jewel in the Buddha's crown (Buddha's wisdom and merit) is all obtained from oneself. The foundation of blessings and the life of wisdom are cultivated like the spring sunshine. The seeds of wisdom and the spiritual seedlings grow luxuriantly and eventually bear abundant fruit. The Five Elements recorded in the Hong Fan are all bright and glorious.

Entrusting the Dharma to the second generation disciple Ci Yi, delivering (a Buddha statue, a purple kasaya).

Born from the Buddha's mouth, following the Buddha's conduct, obtaining the Buddha's Dharma, truly a great Bodhisattva. Strictly and purely upholding the precepts, attaining perfect enlightenment, transmitting the holy method of contemplating the mind, upholding the Buddha's Dharma. Becoming a model for the three realms, with compassion and grace flowing for hundreds of generations.

Entrusting the Dharma to the third generation disciple Zheng Zhong, delivering (an incense burner, a duster).

Like Zixia being proficient in literature, like Zai Wo and Zigong being eloquent in speech, like Jilu and Ran Qiu being skilled in politics, like Boyi and Zhongni possessing noble virtues. Possessing the wisdom of the unified body of a sage, suddenly enlightened, exerting great function. Like Yi teaching people to shoot arrows, hitting the bullseye. Practicing the Bodhisattva's path, everything is perfectly harmonious and unobstructed.

Entrusting the Dharma to the fourth generation disciple Tian Huai, delivering (a staff, a pair of shoes).

Heaven has endowed me with the ability to cherish bright virtue. Acting on behalf of the Buddha to propagate the Dharma, harmonious like yin and yang and the musical scales. With great wisdom and skillful eloquence, adapting to circumstances and harmonizing appropriately. Making those above and below harmonious, the ruler pleased, and the people benefiting. Promoting education throughout the country, complying with the emperor's wishes.

Following the master's command, bathing and purifying hands, writing on behalf of the master to inform all the monks in the temple. On the 29th day of the third month of the sixth year of Yongzheng (1728), the day of Ji Mao.

Objects bestowed by the imperial palace: a treasure seat, an apricot-yellow shoe pad, a dragon bed, a pair of vermilion large standing platforms, an incense table, a pair of lamp stands, a desk, a pair of lamp stands.