X88n1661_(古今圖書整合)神異典釋教部紀事

卍新續藏第 88 冊 No. 1661 (古今圖書整合)神異典釋教部紀事

No. 1661

(圖書整合)神異典釋教部紀事捲上

佛法金湯編。牟子融之後。蒼梧儒生。獻帝興平二年。因世亂無仕官意。銳志佛道。乃制理惑論三十七篇。其文有問曰。何以正言佛。佛為何謂乎。牟子曰。佛者覺也。猶三皇神五帝聖也。佛乃道德之元祖。神明之宗緒。佛之言覺者。恍惚變化。分身散體。或存或亡。能小能大。能圓能方。能老能少。能隱能彰。蹈火不燒。履刃不傷。在污不染。在禍不殃。不行而到。無作而光。故號為佛。問曰。夫至實不華。至詞不飾。珠玉少而貴。瓦礫多而賤。聖人制七經之本。不過三萬言。眾事備焉。今佛經卷以萬計。言以億數。非一人力所能堪也。仆以為煩而不要。牟子曰。江海所以異於行潦者。以其深廣也。五嶽所以別於丘陵者。以其高大也。若高不絕山阜。跛羊凌其巔。深不絕涓流。孺子浴其淵。麒麟不處苑囿之中。吞舟之魚。不游數仞之溪。何者。小不能容大也。佛經前說億載之事。卻道萬世之要。太素未起。太始未生。其微不可握。其纖不可入。佛悉彌綸其廣大之外。剖析其杳渺之內。靡不紀之。故其經卷以萬計。言以億數。多多益具。眾眾益富。何不

要之有。問曰。佛道至尊至大。堯舜周孔。曷不修之乎。七經之中。不見其辭。子既耽詩書悅禮樂。奚為復好佛道。竊為吾子不取。牟子曰。書不必孔子之言。藥不必扁鵲之方。合議者從。愈病者良。君子博取眾善。以輔其身。子貢云。夫子何常師之有堯事尹壽。舜事務成。旦學呂望。丘學老聃。亦不具見於七經也。況佛身相好變化。神力無方焉。能捨而不學乎。五經事義。或有所缺。佛不見記。何足怪哉。問曰。佛有三十二相八十種好。何其異於人之甚也。殆富耳之語。非實之云。牟子曰。少所見多所怪。睹馲駝言馬腫背。堯眉八采。舜目重瞳。皋陶鳥喙。文王四乳。禹耳三漏。周公背僂。伏羲龍鼻。仲尼反宇。老子日角目元。鼻有雙柱。手把十文。足踏二五。此非異於人乎。佛之相好奚疑哉。問曰。子以經傳之辭。華麗之說。褒讚佛行。稱譽其德。高者凌青雲。廣者逾地圻。得無逾其本過其實乎。牟子曰。吁吾之所褒。猶以塵埃附嵩岱。收朝露投滄海。子之所謗。猶握瓢觚欲減江海。操耕耒欲損崑崙。側一拳以翳日光。舉土塊以塞河沖。吾所褒不能使佛高。子之毀不能令其下也　　曹植精通書藝。邯鄲淳稱為天人。每讀佛經。輒留連嗟玩。以為至道之極宗。嘗游漁山。聞空中梵天之響。清揚哀婉。因仿其聲。寫為

梵唄。今法事有漁山梵。即其餘奏也。嘗著辨道論。言仙道虛妄。

三國誌劉繇傳。繇溯江南保豫章駐彭澤。笮融先至。殺太守朱皓。入居郡中。繇進討融。為融所破。更復招合屬縣攻破融。融敗走入山。為民所殺。繇尋病卒。時年四十二。笮融者。丹陽人。初聚眾數百。往依徐州牧陶謙。謙使督廣陵彭城運漕。遂放縱擅殺。坐斷三郡委輸以自入。乃大起浮圖祠。以銅為人。黃金涂身。衣以錦采。垂銅槃九重。下為重樓閣道。可容三千餘人。悉課讀佛經。令界內及旁郡人有好佛者聽受道。復其他役以招致之。由此前後遠近至者。五千餘人。戶每浴佛。多設酒飯。布席于路。經數十里。民人來觀。及就食且萬人。費以巨億計。曹公攻陶謙。徐土搔動。融將男女萬口馬三千匹走廣陵。廣陵太守趙昱。待以賓禮。先是彭城相薛禮。為陶謙所逼。屯秣陵。融利廣陵之眾。因阻誅殺昱。放兵大略。因載而去過殺禮。然後殺皓。

佛法金湯編。闞澤會稽山陰人。好學居貧。為人傭書自給。所寫既畢。則能誦記。由是博覽群籍。虞翻見而稱之曰。闞生矯杰仲舒子云流也。孫權辟之。補西曹掾。復拜太子太傅。為尚書令。封都鄉候。嘗舍宅為德潤寺。權嘗問曰。孔子制述典訓。教化來葉。老莊修身自玩。放浪山水。歸心澹

【現代漢語翻譯】 現代漢語譯本 梵唄。現在的法事有漁山梵，就是其餘的演奏。曾經寫過《辨道論》，說仙道是虛妄的。 《三國誌·劉繇傳》記載：劉繇沿江南上，佔據豫章，駐紮在彭澤。笮融先到達，殺死了太守朱皓，佔據了郡中。劉繇進軍討伐笮融，被笮融打敗。劉繇重新招集所屬縣的軍隊，攻破了笮融。笮融戰敗逃入山中，被百姓所殺。劉繇不久后病逝，時年四十二歲。笮融是丹陽人，起初聚集了幾百人，前去依附徐州牧陶謙。陶謙讓他督運廣陵、彭城的漕運，於是笮融放縱擅殺，截斷三郡的賦稅供自己享用。於是大建浮屠祠（佛教寺廟），用銅鑄造佛像，用黃金涂身，用錦繡裝飾，懸掛九重銅盤，下面是重樓閣道，可以容納三千多人。全部讓他們誦讀佛經，讓境內以及附近郡縣喜歡佛教的人來聽道，免除他們的其他徭役來招攬他們。因此前後遠近來的人，有五千多人。每當浴佛（佛教節日）時，大多設定酒飯，在路上鋪設蓆子，綿延數十里，百姓前來觀看，以及就餐的人將近一萬人，花費以巨億計算。曹操攻打陶謙，徐州一帶騷動，笮融率領男女一萬多人，馬三千匹逃往廣陵。廣陵太守趙昱，以賓客之禮相待。此前彭城相薛禮，被陶謙所逼迫，屯兵秣陵。笮融貪圖廣陵的兵眾，於是設法誅殺了趙昱，放縱士兵大肆掠奪。於是載著掠奪的財物離去，途中殺死了薛禮，然後又殺了朱皓。 《佛法金湯編》記載：闞澤是會稽山陰人，喜歡學習但家境貧寒，靠替人抄書來維持生計。抄寫的書完成後，就能背誦記住。因此博覽群書。虞翻見到他后稱讚說：『闞澤是傑出的人才，如同董仲舒、揚雄一樣。』孫權徵召他，補任西曹掾。后又任命為太子太傅，擔任尚書令，封為都鄉侯。曾經捨棄住宅作為德潤寺。孫權曾經問他說：『孔子著書立說，制定典章訓誡，教化後世。老子、莊子修身養性，自我娛樂，放浪山水，歸心淡泊。』 English version Vocal music. The current Buddhist service has Yushan vocal music, which is the rest of the performance. He once wrote 'Bian Dao Lun' (Treatise on Discriminating the Tao), saying that the Tao of Immortals is false. The 'Biography of Liu Yao' in the 'Records of the Three Kingdoms' states: Liu Yao went up the Yangtze River, occupied Yuzhang, and stationed in Pengze. Ze Rong arrived first, killed the governor Zhu Hao, and occupied the county. Liu Yao advanced to attack Ze Rong, but was defeated by Ze Rong. Liu Yao re-recruited the troops of the subordinate counties and broke Ze Rong. Ze Rong was defeated and fled into the mountains, where he was killed by the people. Liu Yao died of illness soon after, at the age of forty-two. Ze Rong was a native of Danyang. He initially gathered several hundred people and went to rely on Tao Qian, the governor of Xu Province. Tao Qian ordered him to supervise the transport of Guangling and Pengcheng, so Ze Rong indulged in killing arbitrarily and intercepted the taxes of the three counties for his own enjoyment. Therefore, he built large Buddhist temples (futu ci), cast Buddha statues with copper, coated them with gold, and decorated them with brocade, hanging nine layers of copper plates, with multi-storied pavilions and corridors below, which could accommodate more than three thousand people. He made them all recite Buddhist scriptures, and allowed people within the territory and nearby counties who liked Buddhism to listen to the teachings, exempting them from other corvée labor to attract them. Therefore, more than five thousand people came from far and near. Whenever there was a Bathing the Buddha Festival (Buddhist festival), they mostly set up wine and food, and laid mats on the road, stretching for dozens of miles, with people coming to watch and eat, numbering nearly ten thousand, costing hundreds of millions. When Cao Cao attacked Tao Qian, the area of Xu Province was in turmoil, and Ze Rong led more than ten thousand men and women and three thousand horses to flee to Guangling. Zhao Yu, the governor of Guangling, treated him with the courtesy of a guest. Previously, Xue Li, the chancellor of Pengcheng, was forced by Tao Qian to station troops in Moling. Ze Rong coveted the troops of Guangling, so he devised a plan to kill Zhao Yu, and let his soldiers plunder wantonly. Therefore, he left with the plundered wealth, killed Xue Li on the way, and then killed Zhu Hao. The 'Golden Soup Compilation of the Buddha Dharma' states: Kan Ze was a native of Shanyin, Kuaiji. He loved learning but was poor, and made a living by copying books for others. After the copied books were completed, he could recite and remember them. Therefore, he read widely. Yu Fan praised him after seeing him, saying: 'Kan Ze is an outstanding talent, like Dong Zhongshu and Yang Xiong.' Sun Quan summoned him and appointed him as the West Cao Clerk. Later, he was appointed as the Grand Tutor of the Crown Prince, served as the Minister of the Imperial Secretariat, and was enfeoffed as the Marquis of Duxiang. He once donated his residence to serve as Derun Temple. Sun Quan once asked him: 'Confucius wrote books and established doctrines, formulated codes and instructions, and educated future generations. Lao Tzu and Zhuang Tzu cultivated themselves and enjoyed themselves, indulging in mountains and rivers, and returning to tranquility.'

【English Translation】 Vocal music. The current Buddhist service has Yushan vocal music, which is the rest of the performance. He once wrote 'Bian Dao Lun' (Treatise on Discriminating the Tao), saying that the Tao of Immortals is false. The 'Biography of Liu Yao' in the 'Records of the Three Kingdoms' states: Liu Yao went up the Yangtze River, occupied Yuzhang, and stationed in Pengze. Ze Rong arrived first, killed the governor Zhu Hao, and occupied the county. Liu Yao advanced to attack Ze Rong, but was defeated by Ze Rong. Liu Yao re-recruited the troops of the subordinate counties and broke Ze Rong. Ze Rong was defeated and fled into the mountains, where he was killed by the people. Liu Yao died of illness soon after, at the age of forty-two. Ze Rong was a native of Danyang. He initially gathered several hundred people and went to rely on Tao Qian, the governor of Xu Province. Tao Qian ordered him to supervise the transport of Guangling and Pengcheng, so Ze Rong indulged in killing arbitrarily and intercepted the taxes of the three counties for his own enjoyment. Therefore, he built large Buddhist temples (futu ci), cast Buddha statues with copper, coated them with gold, and decorated them with brocade, hanging nine layers of copper plates, with multi-storied pavilions and corridors below, which could accommodate more than three thousand people. He made them all recite Buddhist scriptures, and allowed people within the territory and nearby counties who liked Buddhism to listen to the teachings, exempting them from other corvée labor to attract them. Therefore, more than five thousand people came from far and near. Whenever there was a Bathing the Buddha Festival (Buddhist festival), they mostly set up wine and food, and laid mats on the road, stretching for dozens of miles, with people coming to watch and eat, numbering nearly ten thousand, costing hundreds of millions. When Cao Cao attacked Tao Qian, the area of Xu Province was in turmoil, and Ze Rong led more than ten thousand men and women and three thousand horses to flee to Guangling. Zhao Yu, the governor of Guangling, treated him with the courtesy of a guest. Previously, Xue Li, the chancellor of Pengcheng, was forced by Tao Qian to station troops in Moling. Ze Rong coveted the troops of Guangling, so he devised a plan to kill Zhao Yu, and let his soldiers plunder wantonly. Therefore, he left with the plundered wealth, killed Xue Li on the way, and then killed Zhu Hao. The 'Golden Soup Compilation of the Buddha Dharma' states: Kan Ze was a native of Shanyin, Kuaiji. He loved learning but was poor, and made a living by copying books for others. After the copied books were completed, he could recite and remember them. Therefore, he read widely. Yu Fan praised him after seeing him, saying: 'Kan Ze is an outstanding talent, like Dong Zhongshu and Yang Xiong.' Sun Quan summoned him and appointed him as the West Cao Clerk. Later, he was appointed as the Grand Tutor of the Crown Prince, served as the Minister of the Imperial Secretariat, and was enfeoffed as the Marquis of Duxiang. He once donated his residence to serve as Derun Temple. Sun Quan once asked him: 'Confucius wrote books and established doctrines, formulated codes and instructions, and educated future generations. Lao Tzu and Zhuang Tzu cultivated themselves and enjoyed themselves, indulging in mountains and rivers, and returning to tranquility.'

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泊。何事佛為。澤曰。孔老二教。法天制用。不敢違天。佛之設教。諸天奉行。不敢違佛。以此言之。優劣可見也。

齊春秋。晉安王子懋字云昌。武帝子也。年七歲時。母阮叔媛常病危篤。請僧行道。有獻蓮花供佛者。眾僧以銅罌盛水花更鮮。子懋流涕禮佛誓曰。若使阿姨護祐。愿華竟齋如故。七日齋畢。畢更鮮紅。看視罌中。稍有根鬚。阮病尋差。世稱其孝感。

晉書周浚傳。浚子嵩拜御史中丞。王敦密使妖人李脫。誣嵩及周筵。潛相署置。遂害之。嵩精於事佛。臨刑猶於市誦經云。

蔡謨傳。彭城王統上言。樂賢堂有先帝手畫佛像。經歷寇難。而此堂猶存。宜敕作頌。帝下其議。謨曰。佛者夷狄之俗。非經典之制。先帝量同天地。多才多藝。聊因臨時而畫此像。至於雅好佛道。所未承聞也。盜賊奔突。王都隳敗。而此堂塊然獨存。斯誠神靈保祚之徴。然未是大晉盛德之形容歌頌之所先也。人臣睹物興義。私作賦頌可也。今欲發王命敕史官。上稱先帝好佛之志。下為夷狄作一象之頌。于義有疑焉。於是遂寢。

王珣傳。珣弟珉。名出珣右。時有外國沙門。名提婆。妙解法理。為珣兄弟。講毗曇經。珉時尚幼。講未半便云。已解。即于別室。與法門法綱等數人自講。法綱嘆曰。大義皆是。

【現代漢語翻譯】 泊（人名）。（有人）問：佛的作為是什麼？澤（人名）回答說：孔子和老子的二教，傚法天道而制定法則，不敢違背天道。佛的設教，諸天神都奉行，不敢違背佛。用這些話來說，（二者的）優劣就可以看出來了。

《齊春秋》記載，晉安王子懋（人名），字云昌，是武帝的兒子。七歲時，他的母親阮叔媛（人名）常常病重。請僧人做法事。有人獻蓮花供佛。眾僧用銅瓶盛水，花更加鮮艷。子懋流著眼淚禮拜佛，發誓說：『如果能使阿姨得到保佑，我願蓮花到齋戒結束時還和原來一樣。』七日齋戒完畢，蓮花更加鮮紅。看視瓶中，稍有根鬚。阮氏的病不久就好轉了。世人稱讚他的孝心感動了神靈。

《晉書·周浚傳》記載，周浚的兒子周嵩（人名）被任命為御史中丞。王敦（人名）暗中派妖人李脫（人名），誣陷周嵩和周筵（人名），說他們私下裡相互安排官職，於是殺害了他們。周嵩精通佛法，臨刑時還在市集上誦經。

《蔡謨傳》記載，彭城王統（人名）上奏說，樂賢堂有先帝手畫的佛像，經歷了戰亂，而這座堂依然存在，應該下令作頌。皇帝把這件事交給大臣們議論。蔡謨（人名）說：『佛是夷狄的習俗，不是經典制度。先帝的度量如同天地，多才多藝，只是臨時起意而畫了這幅像，至於雅好佛道，我沒有聽說過。盜賊四處奔突，國都傾覆，而這座堂卻獨自存在，這確實是神靈保佑的徵兆。但這還不是大晉朝盛德的形容和歌頌應該首先考慮的。作為臣子，看到事物而產生感想，私下裡作賦頌是可以的。現在想要頒佈王命，命令史官，上稱先帝愛好佛的志向，下為夷狄作一尊佛像的頌，在道義上是有疑問的。』於是這件事就被擱置了。

《王珣傳》記載，王珣的弟弟王珉（人名），名聲超過了王珣。當時有一位外國沙門，名叫提婆（梵語：deva，天），精通佛法，為王珣兄弟講解《毗曇經》（梵語：Abhidhamma，論藏）。王珉當時還很年幼，講到一半就說：『我已經理解了。』於是就在別的房間里，與法門（人名）、法綱（人名）等幾個人自己講解。法綱讚歎說：『大義都正確。』

【English Translation】 Po (person's name). (Someone) asked: 'What are the deeds of the Buddha?' Ze (person's name) replied: 'The two teachings of Confucius and Laozi, emulate the way of Heaven and establish laws, daring not to disobey Heaven. The teachings established by the Buddha, all the gods of the heavens follow and dare not disobey the Buddha. From these words, the superiority or inferiority (of the two) can be seen.'

The Qi Chunqiu records that Prince Zimao (person's name) of Jin'an, styled Yunchang, was the son of Emperor Wu. When he was seven years old, his mother, Ruan Shuyuan (person's name), was often critically ill. Monks were invited to perform rituals. Someone offered a lotus flower to worship the Buddha. The monks used a copper vase to hold water, and the flower became even fresher. Zimao, with tears in his eyes, prostrated himself before the Buddha and vowed: 'If my aunt can be blessed, I wish the flower to remain as it is until the end of the fast.' After the seven-day fast was completed, the lotus flower became even more crimson. Looking into the vase, there were slight roots. Ruan's illness soon improved. The world praised his filial piety for moving the spirits.

The Biography of Zhou Jun in the Book of Jin records that Zhou Jun's son, Zhou Song (person's name), was appointed as the Imperial Censor. Wang Dun (person's name) secretly sent the sorcerer Li Tuo (person's name) to falsely accuse Zhou Song and Zhou Yan (person's name) of secretly arranging official positions for each other, and thus killed them. Zhou Song was proficient in Buddhism and was still reciting scriptures in the marketplace before his execution.

The Biography of Cai Mo records that Pengcheng King Tong (person's name) reported to the emperor that the Lexian Hall had a Buddha image hand-painted by the late emperor, and despite experiencing the disasters of war, the hall still existed, so an eulogy should be ordered to be written. The emperor submitted this matter to the ministers for discussion. Cai Mo (person's name) said: 'The Buddha is a custom of the Yi and Di peoples, not a classic system. The late emperor's measure was like heaven and earth, with many talents and skills, and he only painted this image on a whim. As for a refined fondness for the Buddhist path, I have not heard of it. Bandits rush around, and the capital is overthrown, but this hall stands alone, which is indeed a sign of divine protection. But this is not what the great virtue of the Jin Dynasty should first consider in its descriptions and eulogies. As a subject, seeing things and having feelings, it is permissible to write poems and eulogies privately. Now, if we want to issue a royal decree, ordering the historians to praise the late emperor's ambition to love the Buddha, and to write an eulogy for an image of the Yi and Di peoples, there is doubt in righteousness.' Therefore, this matter was shelved.

The Biography of Wang Xun records that Wang Xun's younger brother, Wang Min (person's name), had a reputation that surpassed Wang Xun. At that time, there was a foreign shramana (Sanskrit: śrāmaṇa, ascetic), named Deva (Sanskrit: deva, god), who was proficient in Buddhist teachings and lectured on the Abhidhamma (Sanskrit: Abhidhamma, Higher Teachings) for the Wang Xun brothers. Wang Min was still very young at the time, and after lecturing halfway, he said: 'I already understand.' So he lectured himself in another room with Famen (person's name), Fagang (person's name), and several others. Fagang praised: 'The great meaning is all correct.'

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但小未精耳。

顧眾傳。穆帝即位。何充執政。復徴眾為領軍。不起。服闋乃就。是時充與武陵王不平。眾會通其間。遂得和釋。充崇信佛教。眾議其糜費。每以為言。嘗與充同載經佛寺。充要眾入門。眾不下車。充以眾州里宿望。每優遇之。

何充傳。充性好釋典。崇修佛寺。供給沙門以百數。糜費巨億而不吝也。親友至於貧乏。無所施遺。以此獲譏於世。阮裕嘗戲之曰。卿志大宇宙。勇邁終古。充問其故。裕曰。我圖數千戶郡。尚未能得。卿圖作佛。不亦大乎。於時。郄愔及弟曇。奉天師道。而充與弟準崇信釋氏。謝萬譏之云。二郗諂于道。二何佞于佛。

何準傳。準字幼道。穆章皇后父也。高尚寡慾。弱冠知名。州府交辟並不就。兄充為驃騎將軍。勸其令仕。準曰。第五之名。何減驃騎。準兄弟中第五。故有此言。充居宰輔之重。權傾一時。而準散帶衡門。不及人事。唯誦佛經。修營塔廟而已。

佛法金湯編。郄超為桓溫府掾。超問謝安曰。支遁所談。何如嵇中散。安曰。嵇盡力道。才得半耳。超著五戒文。更修歲月齋戒。凡齋不得嘗魚肉。不御妻妾。迎中而食。既食之後。美味甘香。一不得嘗。洗心念道。歸依三實。

晉書王湛傳。湛孫述。述子坦之。與沙門竺法甚厚。每共

【現代漢語翻譯】 現代漢語譯本： 但（何充）在小事上不精明罷了。

《顧眾傳》記載：晉穆帝（344年-361年）即位后，何充執掌朝政，再次徵召顧眾擔任領軍將軍，顧眾沒有應允。在服喪期滿后才就任。當時，何充與武陵王關係不和，顧眾從中調解，最終使他們和解。何充崇信佛教，顧眾認為他花費太多，經常以此勸諫他。有一次，顧眾與何充同乘一輛車經過佛寺，何充邀請顧眾入門，顧眾不下車。何充因為顧眾在州里有很高的聲望，所以對他非常優待。

《何充傳》記載：何充天性喜歡佛經，崇尚修建佛寺，供養僧侶多達數百人，花費巨大，數以億計，卻毫不吝惜。對於親友，甚至到了貧困的地步，也不給予任何幫助。因此，他受到了世人的譏諷。阮裕曾經戲弄他說：『您的志向廣大，涵蓋宇宙，勇敢超過古人。』何充問他原因，阮裕說：『我謀劃一個幾千戶的郡，尚且不能得到，您謀劃成佛，不是更偉大嗎？』當時，郄愔（qiè yīn）及他的弟弟郄曇（qiè tán），信奉天師道，而何充與他的弟弟何準（hé zhǔn）崇信佛教。謝萬（xiè wàn）譏諷他們說：『二郗諂媚于道教，二何諂媚于佛教。』

《何準傳》記載：何準，字幼道，是晉穆章皇后的父親。他品行高尚，慾望很少。年輕時就很有名氣，州府多次徵召他，他都沒有應允。他的哥哥何充擔任驃騎將軍，勸他去做官。何準說：『第五的名聲，難道比驃騎將軍差嗎？』何準在兄弟中排行第五，所以說了這樣的話。何充身居宰輔的重要職位，權力傾一時，而何準卻穿著寬鬆的衣服，住在簡陋的房子里，不參與人事，只是誦讀佛經，修建佛塔寺廟罷了。

《佛法金湯編》記載：郄超（qiè chāo）擔任桓溫（huán wēn）的府掾（fǔ yuàn）。郄超問謝安（xiè ān）說：『支遁（zhī dùn）所談論的，與嵇康（jī kāng）相比如何？』謝安說：『嵇康用盡全力談論道，才得到一半罷了。』郄超撰寫了五戒文，更加註重修持歲月的齋戒。凡是齋戒期間，不得品嚐魚肉，不與妻妾同房，中午吃飯，吃完飯後，即使是美味佳餚，也不得品嚐。洗心革面，專心念道，歸依三寶（sān bǎo）。

《晉書·王湛傳》記載：王湛（wáng zhàn）的孫子王述（wáng shù），王述的兒子王坦之（wáng tǎn zhī），與沙門竺法（zhú fǎ）關係很好，經常一起（討論佛法）。

【English Translation】 English version: But (He Chong) was not meticulous in small matters.

The biography of Gu Zhong records: After Emperor Mu (344-361 AD) of the Jin Dynasty ascended the throne, He Chong held power and again recruited Gu Zhong to serve as General of the Vanguard, but Gu Zhong did not accept. He only took office after the mourning period was over. At that time, He Chong and the Prince of Wuling were at odds, and Gu Zhong mediated between them, eventually reconciling them. He Chong was a devout Buddhist, and Gu Zhong thought he spent too much money and often advised him on this matter. Once, Gu Zhong and He Chong were riding in the same carriage past a Buddhist temple, and He Chong invited Gu Zhong to enter, but Gu Zhong did not get out of the carriage. He Chong treated Gu Zhong very favorably because of his high reputation in the state.

The biography of He Chong records: He Chong was naturally fond of Buddhist scriptures, advocated building Buddhist temples, and supported hundreds of monks, spending huge sums of money, billions of dollars, without being stingy. He did not give any help to relatives and friends, even to the point of poverty. Therefore, he was ridiculed by the world. Ruan Yu once teased him and said, 'Your ambition is vast, encompassing the universe, and your courage surpasses the ancients.' He Chong asked him why, and Ruan Yu said, 'I am planning for a county of several thousand households, but I have not yet been able to obtain it. You are planning to become a Buddha, isn't that even greater?' At that time, Xie Yin and his younger brother Xie Tan believed in the Way of the Celestial Masters, while He Chong and his younger brother He Zhun were devout Buddhists. Xie Wan ridiculed them, saying, 'The two Xies are flattering to Taoism, and the two Hes are flattering to Buddhism.'

The biography of He Zhun records: He Zhun, courtesy name Youdao, was the father of Empress Mu Zhang of the Jin Dynasty. He was of noble character and had few desires. He was famous at a young age, and the state and local governments repeatedly recruited him, but he did not accept. His elder brother He Chong served as General of the Cavalry and urged him to take office. He Zhun said, 'Is the name of the fifth son any less than that of the General of the Cavalry?' He Zhun was the fifth among his brothers, so he said this. He Chong held the important position of prime minister and had power for a time, while He Zhun wore loose clothes and lived in a simple house, not participating in human affairs, but only reciting Buddhist scriptures and building pagodas and temples.

The 'Golden Soup Compilation of the Buddha Dharma' records: Xie Chao served as a clerk (fǔ yuàn) in Huan Wen's (huán wēn) office. Xie Chao asked Xie An, 'How does what Zhi Dun (zhī dùn) talks about compare to Ji Kang (jī kāng)?' Xie An said, 'Ji Kang exhausted his efforts to talk about the Tao, but only got half of it.' Xie Chao wrote the Five Precepts text and paid more attention to cultivating the fasting of the years. During the fasting period, one must not taste fish or meat, not have sexual relations with wives and concubines, eat at noon, and after eating, even if it is delicious food, one must not taste it. Cleanse the heart and mind, concentrate on reciting the Tao, and take refuge in the Three Jewels (sān bǎo).

The 'Book of Jin, Biography of Wang Zhan' records: Wang Zhan's grandson Wang Shu, Wang Shu's son Wang Tanzhi, had a very good relationship with the monk Zhu Fa, and they often (discussed the Buddha Dharma) together.

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論幽明報應。便要先死者。當報其事。后經年。師忽來云。貧道已死。罪福皆不虛。惟當勤修道德。以升濟神明耳。言訖不見。坦之尋亦卒。

佛圖澄傳。石季龍僭位。傾心事澄。百姓因澄故多奉佛。皆營造寺廟。相競出家。真偽混淆。多生愆過。季龍下書料簡。其著作郎王度奏曰。佛方國之神。非諸華所應祠奉。漢代初傳其道。惟聽西域人得立寺都邑以奉其神。漢人皆不出家。魏承漢制。亦循前軌。今可斷趙人悉不聽詣寺燒香禮拜。以遵典禮。其百辟卿士逮眾𨽻例皆禁之。其有犯者。與淫祠同罪。其趙人為沙門者。還服百姓。朝士多同度所奏。季龍以澄故下書曰。朕出自邊戎。忝君諸夏。至於饗祀。應從本俗。佛是戎神。所應兼奉其夷。趙百姓有樂事佛者。特聽之。

王恭傳。恭將奔桓元。至長塘湖。遇商人錢強。強以告湖浦尉。尉收之。以送京師。即于建康之倪塘斬之。恭信佛道。調役百姓。修營佛寺。務在壯麗。士庶怨嗟。臨刑猶誦佛經。謂監刑者曰。我闇于信人。所以致此。

苻堅載記。堅游于東苑。命沙門道安同輦。權翼諫曰。臣聞。天子法駕。侍中陪乘。清道而行。進止有度。三代末主。或虧大倫。適一時之情。書惡來世。故班姬辭輦。垂美無窮。道安毀形賤士。不宜參穢神輿。堅作

【現代漢語翻譯】 現代漢語譯本：關於幽冥報應。就從先去世的人說起，他們應當回報所經歷的事情。後來過了幾年，有位法師忽然來（對坦之）說：『貧道我已經死了，罪與福的報應都不虛假。只有勤奮地修習道德，才能升入神明的境界。』說完就不見了。坦之不久也去世了。

佛圖澄傳記載，石季龍（319-349，後趙皇帝）篡位后，傾心侍奉佛圖澄（232-348，著名僧侶）。百姓因為佛圖澄的緣故，大多信奉佛教，都建造寺廟，爭相出家，真假混雜，產生了很多過錯。石季龍下令甄別篩選僧侶，著作郎王度上奏說：『佛是外國的神，不是中原應該祭祀的神。漢代（公元前202-220）最初傳入佛教時，只允許西域人可以在都城建立寺廟來供奉他們的神，中原人都不出家。魏朝（220-266）沿襲漢朝的制度，也遵循以前的規定。現在可以禁止趙國人都不允許去寺廟燒香禮拜，以遵守典章制度。那些百官卿士以及眾多的官吏百姓都禁止信佛，如有違反的人，與祭祀淫邪之神同罪。趙國人出家為沙門（梵語Śrāmaṇa的音譯，指出家修道者）的，讓他們還俗做百姓。』朝中大臣大多贊同王度的奏議。石季龍因為佛圖澄的緣故下令說：『朕出自邊疆少數民族，有幸統治中原。至於祭祀，應該遵循本民族的風俗。佛是少數民族的神，應該兼顧祭祀他們。趙國百姓有喜歡信奉佛教的，特別允許他們信奉。』

王恭傳記載，王恭（351-398，東晉大臣）將要投奔桓元（369-404，東晉末年權臣），到達長塘湖時，遇到商人錢強。錢強把這件事告訴了湖浦尉，湖浦尉逮捕了王恭，把他送到京師，就在建康（今南京）的倪塘殺了他。王恭信奉佛道，調動百姓，修建佛寺，務求壯麗，百姓怨恨嘆息。臨刑時還誦讀佛經，對監刑的人說：『我因為輕信別人，所以導致了這樣的結局。』

《苻堅載記》記載，苻堅（338-385，前秦皇帝）在東苑遊玩，命令沙門道安（312-385，著名僧侶）同乘一輛車。權翼勸諫說：『我聽說，天子的法駕，由侍中陪同乘坐，清道而行，進退有度。夏商周三代的末代君主，有時會違背倫常大理，只圖一時的快樂，會被後世所厭惡。所以班婕妤（西漢成帝妃嬪）辭謝同乘御輦，留下了美好的名聲。道安是剃髮毀形的僧人，不應該玷污神聖的車駕。』苻堅沒有聽從。

【English Translation】 English version: On the retribution of the visible and invisible realms. It should start with those who have passed away, who should report what they have experienced. Years later, a Dharma master suddenly came and said, 'This poor monk has already died. The retribution of sins and blessings is not false. Only by diligently cultivating morality can one ascend to the realm of the divine.' After speaking, he disappeared. Tan Zhi also passed away soon after.

The biography of Fotucheng (232-348, a famous monk) records that Shi Jilong (319-349, Emperor of Later Zhao) usurped the throne and wholeheartedly served Fotucheng. Because of Fotucheng, many people believed in Buddhism, built temples, and competed to become monks, with truth and falsehood mixed, causing many faults. Shi Jilong ordered the selection and screening of monks, and the scribe Wang Du memorialized, 'Buddha is a foreign god, not one that the Central Plains should worship. When Buddhism was first introduced in the Han Dynasty (202 BC-220 AD), only people from the Western Regions were allowed to build temples in the capital to worship their gods, and people from the Central Plains did not become monks. The Wei Dynasty (220-266) followed the Han Dynasty's system and also followed the previous regulations. Now, it is possible to prohibit the people of Zhao from going to temples to burn incense and worship, in order to comply with the regulations. Those officials and numerous common people are all prohibited from believing in Buddhism, and those who violate this will be punished in the same way as those who worship lewd gods. Those people of Zhao who become Śrāmaṇas (Sanskrit: Śrāmaṇa, referring to those who leave home to cultivate the Tao) should return to secular life as common people.' Most of the officials in the court agreed with Wang Du's memorial. Because of Fotucheng, Shi Jilong ordered, 'I come from a border minority and am fortunate to rule the Central Plains. As for sacrifices, I should follow the customs of my own people. Buddha is a god of the minorities, and I should also worship them. The people of Zhao who like to believe in Buddhism are specially allowed to believe in it.'

The biography of Wang Gong records that Wang Gong (351-398, an official of the Eastern Jin Dynasty) was about to defect to Huan Yuan (369-404, a powerful minister at the end of the Eastern Jin Dynasty) and encountered the merchant Qian Qiang at Changtang Lake. Qian Qiang told the magistrate of Hupu, who arrested Wang Gong and sent him to the capital, where he was killed at Nitang in Jiankang (now Nanjing). Wang Gong believed in Buddhism and mobilized the people to build Buddhist temples, striving for magnificence, and the people resented and sighed. On the verge of execution, he was still reciting Buddhist scriptures and said to the executioner, 'I was foolish to trust others, which is why I have come to this end.'

The Records of Fu Jian records that Fu Jian (338-385, Emperor of Former Qin) was playing in the East Garden and ordered the Śrāmaṇa Dao An (312-385, a famous monk) to ride in the same carriage. Quan Yi advised, 'I have heard that the emperor's carriage is accompanied by a court attendant, clearing the way and proceeding with measured steps. The last rulers of the Xia, Shang, and Zhou dynasties sometimes violated ethical principles, seeking only temporary pleasure, and were disliked by later generations. Therefore, Ban Jieyu (a concubine of Emperor Cheng of the Western Han Dynasty) declined to ride in the imperial carriage and left behind a beautiful reputation. Dao An is a monk who has shaved his head and changed his form, and should not defile the sacred carriage.' Fu Jian did not listen.

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色曰。安公道冥至境。德為時尊。朕舉天下之重。未足以易之。非公與輦之榮。此乃朕之顯也。命翼扶安升輦。

姚興載記。興托意于佛道。公卿已下。莫不欽附。沙門自遠而至者。五千餘人。起浮圖于永貴里。立波若臺于中宮。沙門坐禪者。恒有千數。州郡化之事佛者。十室而九矣。

搜神後記。晉淮南胡茂回能見鬼。雖不喜見。而不可止。後行至揚州。還歷陽城。東有神祠。中正值民。將巫祝祀之。至須臾頃。有群鬼相叱曰。上官來。各迸走出祠去。回顧見二沙門來入祠中。諸鬼兩兩三三相抱持。在祠邊草中伺望。望見沙門。皆有怖懼。須臾二沙門去。后諸鬼皆還祠中。茂回於是信佛。遂精誠奉事。

佛法金湯編。顧凱之字長康。小字虎頭。工畫。桓溫引為大司馬參軍。時沙門慧力。建瓦官寺。朝賢施者。不過十萬。長康素貧。諾錢百萬。人皆笑之。一日于殿壁。畫維摩像。將點眸子曰。第一日見者責施十萬。第二日見者五萬。第三日任例責施。及開戶。光明照寺。施者填塞。果得錢百萬　　何無忌。崇信佛法。造枳園寺。以安帝西還。皇運凱泰。勸帝興起釋門。修營功德。

弘明集。宋武帝。始登位。夢一道人提缽就乞。因而言曰。君子前世。施維衛佛一缽之飯。今居斯位。帝遣問嚴

【現代漢語翻譯】 現代漢語譯本： 色（指某人）說：『安公（鳩摩羅什）的道行深遠，已達到冥想的最高境界，他的德行是當世所尊崇的。我即使用天下的權力地位，也不足以交換他。這不是我給安公抬轎子的榮耀，而是彰顯我的德行啊。』於是命令侍從攙扶著安公登上轎子。

《姚興載記》記載：姚興（後秦皇帝，366-416年）寄託心意于佛道，公卿以下的官員沒有不欽佩依附的。從遠方來的沙門（出家人）有五千多人。在永貴里建造浮圖（佛塔），在中宮建立波若臺（般若臺）。沙門在那裡坐禪的，經常有數千人。州郡教化百姓信奉佛教，十分之八九的人都信佛了。

《搜神後記》記載：晉朝淮南人胡茂回能夠看見鬼。雖然不喜歡看見，但無法阻止。後來他走到揚州，返回歷陽城。城的東邊有一座神祠。當時正趕上百姓要請巫師來祭祀。過了一會兒，有一群鬼互相呼喊說：『上官來了！』各自奔跑著逃出神祠。胡茂回回頭看見兩個沙門（出家人）走入神祠中。那些鬼兩兩三三地抱在一起，在神祠旁邊的草叢中窺視，看見沙門都非常害怕。過了一會兒，兩個沙門離開了，之後那些鬼都回到神祠中。胡茂回於是相信了佛教，就精誠地奉事佛教。

《佛法金湯編》記載：顧凱之（348-409年），字長康，小名虎頭，擅長繪畫。桓溫（312-373年）引薦他為大司馬參軍。當時沙門慧力建造瓦官寺，朝廷賢達捐款的，最多不過十萬。顧長康一向貧窮，卻答應捐錢一百萬。人們都嘲笑他。有一天，他在殿壁上畫維摩詰像，將要點眼睛時說：『第一天來看的人捐十萬，第二天來看的人捐五萬，第三天隨便捐。』等到打開門，光明照亮寺廟，捐款的人擠滿了寺廟，果然得到了錢一百萬。

何無忌（？-410年）崇信佛法，建造枳園寺。因為安帝（司馬德宗，382-419年）西還，皇運昌盛，勸說安帝興起釋教，修繕寺廟，廣做功德。

《弘明集》記載：宋武帝（劉裕，363-422年）剛登上皇位時，夢見一個道人拿著缽來乞討。因此說道：『朕的前世，施捨給維衛佛一缽飯，所以今生才能居於這個地位。』武帝派人去問嚴

【English Translation】 English version: Someone named Se said, 'The Dao of Master An (Kumārajīva) is profound, reaching the highest state of meditation, and his virtue is revered by the world. Even if I were to use the power and position of the entire world, it would not be enough to exchange for him. This is not an honor for me to carry Master An in a sedan, but rather to demonstrate my virtue.' So he ordered his attendants to help Master An into the sedan.

The Chronicle of Yao Xing records: Yao Xing (Emperor of Later Qin, 366-416 AD) placed his heart in Buddhism and Daoism, and officials below the rank of duke and minister all admired and followed him. More than five thousand Śramaṇas (monks) came from afar. He built a Stupa (pagoda) in Yonggui Ward and established a Prajna Platform in the central palace. Thousands of Śramaṇas were constantly meditating there. In the prefectures and counties, the people were taught to believe in Buddhism, and eight or nine out of ten people believed in it.

The Supplement to the Record of Spirits records: Hu Maohui of Huainan in the Jin Dynasty could see ghosts. Although he did not like to see them, he could not stop it. Later, he went to Yangzhou and returned to Liyang City. To the east of the city was a shrine. At that time, the people were about to invite a shaman to perform sacrifices. After a while, a group of ghosts shouted to each other, 'The superior officer is coming!' They ran away from the shrine. Hu Maohui turned around and saw two Śramaṇas (monks) entering the shrine. The ghosts hugged each other in twos and threes, peeking from the grass beside the shrine, and were very afraid of the Śramaṇas. After a while, the two Śramaṇas left, and then the ghosts all returned to the shrine. Hu Maohui then believed in Buddhism and sincerely served it.

The Golden Soup Compilation of the Buddha Dharma records: Gu Kaizhi (348-409 AD), styled Changkang, nicknamed Hutou, was skilled in painting. Huan Wen (312-373 AD) recommended him as a military advisor to the Grand Marshal. At that time, the Śramaṇa Huili was building the Waguan Temple, and the most that the court's worthies donated was no more than one hundred thousand. Gu Changkang, who was always poor, promised to donate one million. People laughed at him. One day, he painted an image of Vimalakirti on the wall of the hall and said as he was about to dot the eyes, 'Those who see it on the first day will donate one hundred thousand, those who see it on the second day will donate fifty thousand, and those who see it on the third day will donate as they please.' When the door was opened, the light illuminated the temple, and the donors filled the temple, and he indeed received one million.

He Wuji (?-410 AD) revered Buddhism and built the Zhiyuan Temple. Because Emperor An (Sima Dezong, 382-419 AD) returned to the west and the imperial fortune flourished, he persuaded Emperor An to promote Buddhism, repair temples, and perform meritorious deeds.

The Collection for the Propagation and Clarification of Buddhism records: When Emperor Wu of Song (Liu Yu, 363-422 AD) first ascended the throne, he dreamed of a Daoist priest holding a bowl to beg. Therefore, he said, 'In my previous life, I gave the Buddha Vipaswi a bowl of rice, so in this life I can be in this position.' Emperor Wu sent someone to ask Yan

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公。徴其虛實。嚴公即送七佛經呈聞。

宋書張敷傳。元嘉初。敷為員外散騎侍郎秘書丞。江夏王義恭。鎮江陵。以為撫軍功曹。轉記室參軍。時義恭就太祖求一學義沙門。比沙門求見發遣。會敷赴假還江陵。太祖謂沙門曰。張敷應西。當令相載。及敷辭。上謂曰。撫軍須一意懷道人。卿可以後艑載之。道中可得言晤。敷不奉旨曰。臣性不耐雜。上甚不悅。

范泰傳。泰暮年。事佛甚精。于宅西。立祇洹精舍。

北山錄。宋文帝謂求那䟦摩曰。弟子常欲齋戒不殺。以身徇物。不獲從志。䟦摩曰。刑不夭命。役無勞力。則使風雨順時。寒暖應節。百穀滋繁。桑麻郁茂。如此持齋。齋亦大矣。如此不殺。德亦眾矣。寧在缺半日之餐。全一禽之命。然後方為弘濟耶。

太平廣記。宋王淮之字元會。瑯玡人也。世尚儒業。不信佛法。常謂身神俱滅。寧有三世耶。元嘉中。為丹陽令。十年得病。氣絕少時。還復暫蘇。時建康令賀道力。省疾。適會下床。淮之語道力曰。始知釋教不虛。人死神存。信有徴矣。道力曰。明府生平置論不爾。今何見而乃異之耶。淮之斂眉答云。神實不盡。佛教不得不信。語訖而終　　宋尚書謝晦。為荊州刺史。謂塔寺不宜在人間。當移之郭外。乃自率部下。至新寺門。遣隊士

【現代漢語翻譯】 現代漢語譯本： 劉宋孝武帝詢問嚴公關於七佛經的真實情況。嚴公隨即呈上七佛經。

《宋書·張敷傳》記載，元嘉（424-453）初年，張敷擔任員外散騎侍郎、秘書丞。江夏王劉義恭鎮守江陵，任命他為撫軍功曹，後轉為記室參軍。當時，劉義恭向宋太祖請求一位精通佛學的沙門（和尚）。等到沙門前來求見，準備派遣時，恰逢張敷請假返回江陵。太祖對沙門說：『張敷將西行，應當讓他順便載你一程。』等到張敷告辭時，皇上說：『撫軍需要一位一心向道的人，你可以用後面的船隻載他。路上可以交談。』張敷沒有聽從旨意，說：『臣性情不耐煩與人交往。』皇上很不高興。

《范泰傳》記載，范泰晚年，信奉佛教非常虔誠，在住宅西邊建立了祇洹（Jetavana，佛教寺院）精舍。

《北山錄》記載，宋文帝對求那跋摩（Gunabhadra，功德賢）說：『弟子常常想要齋戒不殺生，但爲了應付世事，不能如願。』求那跋摩說：『刑罰不濫殺無辜，徭役不勞民傷財，那麼就能使風調雨順，寒暖適宜，五穀豐登，桑麻茂盛。這樣持齋，齋戒的功德就很大了。這樣不殺生，德行也就很廣了。難道一定要減少半天的飲食，保全一隻鳥的性命，然後才算是弘揚慈悲嗎？』

《太平廣記》記載，宋朝的王淮之，字元會，是瑯玡人。世代崇尚儒學，不相信佛法，常常認為人死後身神俱滅，哪裡有什麼三世呢？元嘉（424-453）年間，擔任丹陽令。元嘉十年（433）得病，氣息斷絕了很短的時間，又暫時甦醒過來。當時建康令賀道力來探望病情，正好趕上王淮之下床。王淮之對賀道力說：『現在才知道佛教所說的不虛假，人死後神識依然存在，確實有證據啊。』賀道力說：『您生平的言論不是這樣，現在看到了什麼而改變了呢？』王淮之皺著眉頭回答說：『神識確實不會消滅，佛教不得不信。』說完就去世了。

宋朝尚書謝晦擔任荊州刺史，認為佛塔寺廟不應該建在人間，應當遷移到城外。於是親自率領部下，來到新寺門，派遣士兵...

【English Translation】 English version: Emperor Xiaowu of the Liu Song dynasty inquired with Yan Gong about the truth of the Seven Buddhas Sutra. Yan Gong immediately presented the Seven Buddhas Sutra.

The Biography of Zhang Fu in the Book of Song records that in the early Yuanjia period (424-453 AD), Zhang Fu served as an Attendant Gentleman of the Ministry of Personnel and Vice Director of the Palace Library. Liu Yigong, the Prince of Jiangxia, who was stationed in Jiangling, appointed him as the Chief Clerk of the Army and later as a Secretary. At that time, Liu Yigong requested a learned Shramana (monk) from Emperor Taizu of Song. When the Shramana came to seek an audience and was about to be dispatched, Zhang Fu happened to be taking leave to return to Jiangling. Emperor Taizu said to the Shramana, 'Zhang Fu is going west; he should take you along.' When Zhang Fu was taking his leave, the Emperor said, 'The Army needs a person who is devoted to the Way. You can take him on the rear boat. You can have conversations along the way.' Zhang Fu did not comply with the imperial order, saying, 'My nature is impatient with associating with others.' The Emperor was very displeased.

The Biography of Fan Tai records that in his later years, Fan Tai was very devout in his belief in Buddhism. He established the Jetavana (Buddhist monastery) Vihara (monastery) to the west of his residence.

The Beishan Lu records that Emperor Wen of Song said to Gunabhadra (Merit Virtue), 'Your disciple often wishes to observe vegetarianism and abstain from killing, but I cannot fulfill my wish due to worldly affairs.' Gunabhadra said, 'If punishments do not unjustly take lives and corvée labor does not exhaust the people's strength, then the wind and rain will be timely, the cold and warmth will be appropriate, the five grains will flourish, and the mulberry and hemp will be luxuriant. To observe vegetarianism in this way, the merit of vegetarianism is great. To abstain from killing in this way, the virtue is also vast. Is it necessary to reduce half a day's meal and save the life of a bird, and then consider it as promoting great compassion?'

The Taiping Guangji records that Wang Huaizhi of the Song dynasty, whose courtesy name was Yuanhui, was a native of Langya. His family revered Confucianism and did not believe in Buddhism, often thinking that after death, both body and spirit would perish, so how could there be three lifetimes? During the Yuanjia period (424-453 AD), he served as the magistrate of Danyang. In the tenth year of Yuanjia (433 AD), he fell ill and his breath stopped for a short time, then he temporarily revived. At that time, He Daoli, the magistrate of Jiankang, came to visit him, just as Wang Huaizhi was getting out of bed. Wang Huaizhi said to He Daoli, 'Now I know that what Buddhism says is not false. After death, the spirit still exists. There is indeed evidence.' He Daoli said, 'Your usual arguments were not like this. What have you seen that has changed your mind?' Wang Huaizhi frowned and replied, 'The spirit indeed does not perish. Buddhism must be believed.' After saying this, he passed away.

Xie Hui, the Minister of the Song dynasty, served as the Governor of Jingzhou. He believed that pagodas and temples should not be located among people but should be moved outside the city. Therefore, he personally led his subordinates to the gate of the new temple and sent soldiers...

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八十。持刀斧毀壞浮圖。尊像縱橫。瓦木傾墜。俄而云霧暗天。風塵勃起。晦即怖走。隊人驚散。莫知所以。晦等夜夢。咸見沙門飛騰空中光明顯赫。又見二人形悉丈餘。容姿甚偉。厲聲嗔曰。所行反道。尋當自知。其後隊人。滿身著癩疾。經時而死。餘人並犯法就終。謝晦連年患瘠病。后因謀叛。閤家被誅。皆非命而卒　　宋劉齡。不知何許人。居晉陵東路城村。頗奉佛法。于宅中立精舍。時設齋。元嘉九年三月二十七日。父暴亡時。巫祝並云。家當更有三人喪亡。鄰家有事道祭酒魏巨。常為章符。誑誘村裡。語齡曰。君家喪禍未已。由不奉明神也。若改事大道。必蒙福祐。不改意者。將滅其門。齡遂敬延祭酒。罷不奉法。巨云。宜焚經像。災乃當除耳。遂爇精舍。炎熾移日。唯屋而已。經像幡座。儼然如故。像于中夜。大放赤光。其時諸祭酒。有二十許人。有懼靈驗。密委去者。巨等師徒。意猶不止。披髮禹步。執持刀索云。斥佛還故國。不得留中夏為民害也。齡于其處。如有人毆打。頓仆于地。家人扶起。方餘氣息。遂痿躄不能行。魏巨體內發疽。日出血三升。不一月苦死。自外同伴。並患癩疾。鄰人東安太守水立和。傳於東陽。時多見者　　宋魏世子。梁郡人。奉佛精進。兒女尊修。唯婦執迷不信。女年十四

【現代漢語翻譯】 現代漢語譯本 八十。有人手持刀斧，毀壞佛塔（浮圖，佛教建築物）。佛像（尊像）倒地，瓦片和木頭傾斜墜落。忽然間，烏雲和霧氣遮蔽天空，狂風和塵土飛揚而起。謝晦（人名）等人感到恐懼，四處逃散，隊伍中的人驚慌失措，不知發生了什麼。謝晦等人在夜裡做夢，都夢見僧人（沙門）在空中飛騰，光芒顯赫。又看見兩個人，身高一丈多，容貌非常威嚴，厲聲斥責他們說：『你們所做的事情違背了正道，很快就會自食惡果。』之後，隊伍中的人，全身長滿癩瘡，經過一段時間后死去。其餘的人也都因為觸犯法律而被處決。謝晦連年患有虛弱的疾病，後來因為謀反，全家被誅殺。這些人都是非正常死亡。 宋朝的劉齡，不知道是哪裡人，居住在晉陵（地名）東路城村。他非常信奉佛法，在家裡建立精舍（供奉佛像的場所）。經常設齋供佛。元嘉九年（432年）三月二十七日，他的父親突然去世。巫師和祭祀都說，家裡還會再有三人喪命。鄰居家有事奉道教的祭酒魏巨，經常寫符咒，欺騙誘導村裡人。魏巨對劉齡說：『你家的喪事還沒有結束，這是因為你不信奉明神。如果改信奉大道，一定會得到保佑。如果不改變心意，將會家破人亡。』劉齡於是恭敬地請來祭酒，停止信奉佛法。魏巨說：『應該焚燒佛經和佛像，災禍才能消除。』於是點燃了精舍，火焰燃燒了整天，只有房屋被燒燬，佛經、佛像和幡座，仍然完好無損。佛像在半夜裡，發出紅色的光芒。當時，有二十多個祭酒，有人害怕佛法的靈驗，偷偷地離開了。魏巨等人仍然不肯罷休，披散著頭髮，踩著禹步（道教步法），拿著刀和繩索說：『驅逐佛像回到原來的國家，不能留在中原危害百姓。』劉齡在那個地方，好像被人毆打一樣，倒在地上。家人把他扶起來，才剩下一口氣息，於是癱瘓不能行走。魏巨體內長了毒瘡，每天流血三升，不到一個月就痛苦地死去。其他的同伴，也都患上了癩瘡。鄰居東安太守水立和，把這件事傳到了東陽，當時很多人都看到了。 宋朝的魏世子，是梁郡人。信奉佛法非常精進，兒女們也都尊敬修行。只有他的妻子執迷不悟，不相信佛法。女兒十四歲。

【English Translation】 English version Eighty. Some people, holding knives and axes, destroyed stupas (Buddhist buildings). Buddha statues (venerated images) fell to the ground, and tiles and wood tilted and collapsed. Suddenly, clouds and mist obscured the sky, and strong winds and dust rose up. Xie Hui (a personal name) and others felt fear and fled in all directions, and the people in the team panicked and did not know what had happened. Xie Hui and others dreamed at night, all dreaming of monks (Shamen) flying in the air, their light shining brightly. They also saw two people, more than ten feet tall, with very majestic appearances, sternly rebuking them, saying: 'What you have done goes against the right path, and you will soon suffer the consequences.' After that, the people in the team were covered with leprosy and died after a period of time. The rest of the people were also executed for violating the law. Xie Hui suffered from weakness for many years, and later his entire family was executed for treason. These people all died unnatural deaths. Liu Ling of the Song Dynasty, it is not known where he was from, lived in Donglucheng Village in Jinling (place name). He was very devoted to Buddhism and established a Jing She (a place to enshrine Buddha statues) in his home. He often held vegetarian feasts to make offerings to the Buddha. On the twenty-seventh day of the third month of the ninth year of Yuanjia (432 AD), his father suddenly died. The witches and priests all said that three more people in the family would die. Wei Ju, a Taoist priest in the neighborhood who served Taoism, often wrote spells to deceive and lure the villagers. Wei Ju said to Liu Ling: 'Your family's funeral affairs have not ended, because you do not believe in the Bright Gods. If you change to believe in the Great Way, you will surely be blessed. If you do not change your mind, your family will be destroyed.' Liu Ling then respectfully invited the priest and stopped believing in Buddhism. Wei Ju said: 'You should burn the Buddhist scriptures and statues, and the disaster can be eliminated.' So he set fire to the Jing She, and the flames burned all day long. Only the house was burned down, and the Buddhist scriptures, statues, and banners remained intact. The statue emitted a red light in the middle of the night. At that time, there were more than twenty priests, and some were afraid of the efficacy of Buddhism and secretly left. Wei Ju and others still refused to give up, letting their hair down, stepping on the Yubu (Taoist steps), holding knives and ropes, and saying: 'Expel the Buddha statues back to their original country, and do not allow them to stay in the Central Plains to harm the people.' Liu Ling, in that place, felt as if he was being beaten and fell to the ground. His family helped him up, and he only had a breath left, so he was paralyzed and could not walk. Wei Ju developed carbuncles in his body and bled three liters a day, and died painfully in less than a month. The other companions also suffered from leprosy. Shui Lihe, the prefect of Dong'an, a neighbor, spread the matter to Dongyang, and many people saw it at that time. Wei Shizi of the Song Dynasty was from Liangjun. He was very diligent in his devotion to Buddhism, and his children also respected cultivation. Only his wife was deluded and did not believe in Buddhism. The daughter was fourteen years old.

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病死。七日而蘇。云可安施高座並無量壽經。世子即為具設經座。女雖持齋戒。未常看經。今即升座。誦聲清利。下啟父言。兒死便往無量國。見父兄及己三人。池中已有芙蓉大花。后當化生其中。唯母獨無。不勝此苦。故歸啟報。語竟復絕。母於是敬信法教。

宋書袁粲傳。粲初名愍孫。為太子右衛率侍中。孝建元年。世祖率群臣。並於中興寺八關齋。中食竟。愍孫別與黃門郎張淹。更進魚肉食。尚書令何尚之。奉法素謹。密以白世祖。世祖使御史中丞王謙之糾奏。並免官。

張暢傳。暢子淹黃門郎。封廣晉縣。子太子右衛率。東陽太守。逼郡吏。燒臂照佛。百姓有罪。使禮佛贖刑。動至數千。並免官禁錮。

宣驗記。車母者。遭宋廬陵王青泥之難。為虜所得。在賊營中。其母先來奉佛。即燃七燈于佛前。夜精心念觀世音。愿子得脫。如是經年。其子忽叛還。七日七夜。獨行自南走。常值天陰。不知東西。遙見有七段火光。望火而走。似村欲投。終不可至。如是七夕。不覺到家。見其母猶在佛前伏地。又見七燈。因乃發悟。母子共談。知是佛力。自後懇禱。專行慈悲。

南齊書周顒傳。宋明帝頗好言理。以颙有辭義。引入殿內。親近宿直。帝所為慘毒之事。颙不敢顯諫。輒誦經中因緣罪福

【現代漢語翻譯】 現代漢語譯本： 病死。七日後甦醒。說可以安放高座並誦讀《無量壽經》（The Infinite Life Sutra）。世子就為此設定經座。女兒雖然持齋戒，但從未讀過經。現在立即升座，誦經聲音清晰響亮。然後告訴父親說：『女兒死後便去了無量國（The Land of Immeasurable Life），見到了父親、哥哥和我自己三人。池中已經有芙蓉大花，以後應當化生在其中。只有母親沒有，我為此感到非常痛苦，所以回來稟告。』說完又去世了。母親因此敬重並相信佛法。

《宋書·袁粲傳》（History of the Song Dynasty, Biography of Yuan Can）記載：袁粲最初名叫袁愍孫。擔任太子右衛率侍中。孝建元年（454年），宋世祖率領群臣，在中興寺舉行八關齋戒。中午用餐完畢后，袁愍孫私下與黃門郎張淹，另外進獻魚肉食物。尚書令何尚之，奉行佛法一向謹慎，秘密地將此事稟告了宋世祖。宋世祖派遣御史中丞王謙之彈劾奏報，袁愍孫和張淹都被免官。

《張暢傳》（Biography of Zhang Chang）記載：張暢的兒子張淹擔任黃門郎，被封為廣晉縣男。張淹的兒子擔任太子右衛率、東陽太守。他逼迫郡吏，燒手臂來照佛。百姓有罪，就讓他們用禮佛來贖刑，動輒花費數千。張淹因此被免官並禁錮。

《宣驗記》（Records of Manifestations）記載：車母，遭遇宋廬陵王青泥之難，被敵軍俘虜。在敵營中，她的母親先前就信奉佛教，於是在佛前點燃七盞燈，夜晚專心念誦觀世音（Avalokiteśvara）菩薩的名號，祈願兒子能夠脫離困境。這樣經過一年，她的兒子忽然叛逃回來。七天七夜，獨自從南方走回來，經常遇到陰天，不知道方向。遠遠地看見有七段火光，朝著火光走去，像是村莊想要投奔，始終無法到達。這樣經過七個夜晚，不知不覺地回到了家。看見她的母親還在佛前伏地祈禱，又看見七盞燈，因此才醒悟過來。母子共同談論，知道是佛的力量。自此以後懇切祈禱，專門行慈悲之事。

《南齊書·周顒傳》（History of the Southern Qi Dynasty, Biography of Zhou Yong）記載：宋明帝非常喜歡談論義理，因為周顒有文采和辯才，就將他召入殿內，親近並讓他值宿。宋明帝所做的殘暴狠毒的事情，周顒不敢明顯地勸諫，就誦讀佛經中關於因緣果報的內容。 English version: Died of illness. Revived after seven days. Said that a high seat could be set up and the Amitabha Sutra (The Infinite Life Sutra) could be recited. The prince then set up a sutra seat for this purpose. Although the daughter observed vegetarianism and precepts, she had never read the scriptures. Now she immediately ascended the seat, reciting the scriptures in a clear and loud voice. Then she told her father, 'After I died, I went to the Land of Immeasurable Life, where I saw my father, brother, and myself. There are already large lotus flowers in the pond, and I will be reborn in one of them in the future. Only my mother is not there, and I feel very distressed about this, so I have returned to report.' After speaking, she passed away again. The mother therefore respected and believed in the Buddhist teachings.

The History of the Song Dynasty, Biography of Yuan Can records: Yuan Can was initially named Yuan Min-sun. He served as the Attendant in the Right Guard of the Crown Prince. In the first year of the Xiaojian era (454 AD), Emperor Xiaowu of the Song Dynasty led his officials to observe the Eight Precepts at Zhongxing Temple. After lunch, Yuan Min-sun privately offered fish and meat to the Yellow Gate Attendant Zhang Yan. He Shangzhi, the Minister of the Department of State Affairs, who was always cautious in upholding the Dharma, secretly reported this matter to Emperor Xiaowu. Emperor Xiaowu sent Wang Qianzhi, the Deputy Director of the Imperial Censorate, to impeach them, and Yuan Min-sun and Zhang Yan were both dismissed from their posts.

The Biography of Zhang Chang records: Zhang Chang's son, Zhang Yan, served as the Yellow Gate Attendant and was enfeoffed as the Marquis of Guangjin County. Zhang Yan's son served as the Attendant in the Right Guard of the Crown Prince and the Governor of Dongyang. He forced the officials of the commandery to burn their arms to illuminate the Buddha. If the common people committed crimes, he made them redeem their punishment by making offerings to the Buddha, often costing them several thousand. Zhang Yan was therefore dismissed from his post and imprisoned.

The Records of Manifestations records: Mother Che encountered the disaster of Qingni during the reign of Prince Luling of the Song Dynasty and was captured by the enemy. In the enemy camp, her mother, who had previously believed in Buddhism, lit seven lamps before the Buddha and recited the name of Avalokitesvara (The Bodhisattva of Compassion) at night, praying that her son could escape from his predicament. After a year, her son suddenly defected and returned. For seven days and seven nights, he walked alone from the south, often encountering cloudy weather and not knowing the direction. He saw seven segments of firelight in the distance and walked towards the firelight, as if wanting to seek refuge in a village, but he could never reach it. After seven nights, he unknowingly returned home. She saw her mother still prostrate in prayer before the Buddha and also saw the seven lamps, and then she realized what had happened. Mother and son talked together and knew it was the power of the Buddha. From then on, she prayed earnestly and practiced compassion exclusively.

The History of the Southern Qi Dynasty, Biography of Zhou Yong records: Emperor Ming of the Song Dynasty was very fond of discussing principles. Because Zhou Yong had literary talent and eloquence, he summoned him into the palace, befriended him, and had him stay overnight. Zhou Yong did not dare to openly advise against the cruel and vicious things that Emperor Ming of the Song Dynasty did, so he recited the contents of the Buddhist scriptures about karma and retribution.

【English Translation】 Died of illness. Revived after seven days. Said that a high seat could be set up and the Amitabha Sutra could be recited. The prince then set up a sutra seat for this purpose. Although the daughter observed vegetarianism and precepts, she had never read the scriptures. Now she immediately ascended the seat, reciting the scriptures in a clear and loud voice. Then she told her father, 'After I died, I went to the Land of Immeasurable Life, where I saw my father, brother, and myself. There are already large lotus flowers in the pond, and I will be reborn in one of them in the future. Only my mother is not there, and I feel very distressed about this, so I have returned to report.' After speaking, she passed away again. The mother therefore respected and believed in the Buddhist teachings. The History of the Song Dynasty, Biography of Yuan Can records: Yuan Can was initially named Yuan Min-sun. He served as the Attendant in the Right Guard of the Crown Prince. In the first year of the Xiaojian era (454 AD), Emperor Xiaowu of the Song Dynasty led his officials to observe the Eight Precepts at Zhongxing Temple. After lunch, Yuan Min-sun privately offered fish and meat to the Yellow Gate Attendant Zhang Yan. He Shangzhi, the Minister of the Department of State Affairs, who was always cautious in upholding the Dharma, secretly reported this matter to Emperor Xiaowu. Emperor Xiaowu sent Wang Qianzhi, the Deputy Director of the Imperial Censorate, to impeach them, and Yuan Min-sun and Zhang Yan were both dismissed from their posts. The Biography of Zhang Chang records: Zhang Chang's son, Zhang Yan, served as the Yellow Gate Attendant and was enfeoffed as the Marquis of Guangjin County. Zhang Yan's son served as the Attendant in the Right Guard of the Crown Prince and the Governor of Dongyang. He forced the officials of the commandery to burn their arms to illuminate the Buddha. If the common people committed crimes, he made them redeem their punishment by making offerings to the Buddha, often costing them several thousand. Zhang Yan was therefore dismissed from his post and imprisoned. The Records of Manifestations records: Mother Che encountered the disaster of Qingni during the reign of Prince Luling of the Song Dynasty and was captured by the enemy. In the enemy camp, her mother, who had previously believed in Buddhism, lit seven lamps before the Buddha and recited the name of Avalokitesvara at night, praying that her son could escape from his predicament. After a year, her son suddenly defected and returned. For seven days and seven nights, he walked alone from the south, often encountering cloudy weather and not knowing the direction. He saw seven segments of firelight in the distance and walked towards the firelight, as if wanting to seek refuge in a village, but he could never reach it. After seven nights, he unknowingly returned home. She saw her mother still prostrate in prayer before the Buddha and also saw the seven lamps, and then she realized what had happened. Mother and son talked together and knew it was the power of the Buddha. From then on, she prayed earnestly and practiced compassion exclusively. The History of the Southern Qi Dynasty, Biography of Zhou Yong records: Emperor Ming of the Song Dynasty was very fond of discussing principles. Because Zhou Yong had literary talent and eloquence, he summoned him into the palace, befriended him, and had him stay overnight. Zhou Yong did not dare to openly advise against the cruel and vicious things that Emperor Ming of the Song Dynasty did, so he recited the contents of the Buddhist scriptures about karma and retribution.

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事。帝亦為之小止。颙音辭辯麗。出言不窮。宮商朱紫。發口成句。泛涉百家。長於佛理。著三宗論。立空假名。立不空假名。設不空假名。難空假名。設空假名。難不空假名。假名空。難二宗。又立假名空。西涼州智林道人。遺颙書曰。此義旨趣。似非始開。妙聲中絕。六七十載。貧道年二十時。便得此義。竊每歡喜。無與共之。年少見長安耆老。多雲。關中高勝。乃舊有此義。常法集盛時。能深得斯趣者。本無多人。過江東略是無一。貧道捉麈尾來。四十餘年。東西講說。謬重一時。余義頗見宗錄。唯有此涂。白黑無一人得者。為之發病。非意此音猥來入耳。始是真實行道第一功德。其論見重如此。時何引亦精信佛法。無妻妾。太子又問颙。卿精進何如何引。颙曰。三塗八難。共所未免。然各有其累。太子曰。所累伊何。對曰。周妻何肉。其言辭應變。皆如此也。何引言斷食生。猶欲食肉。白魚䱇脯糖蟹。以為非見生物。疑食蚶蠣。使學生議之。學生鐘岏曰。䱇之就脯。驟于屈伸。蟹之將糖。躁擾彌甚。仁人用意。深懷如怛。至於車螯蚶蠣。眉目內闕。慚渾沌之奇。礦殼外緘。非金人之慎。不悴不榮。曾草木之不若。無馨無臭。與瓦礫其何算。故宜長充庖廚。永為口實。竟陵王子良。見岏議大怒。引兄點亦遁節清

信。颙與書勸令菜食曰。丈人之所以未極遐蹈。或在不近全菜邪。脫灑離析之討。鼎俎網罟之興。載䇿其來實遠。誰敢幹議。觀聖人之設膳修。仍復為之品節。蓋以茹毛飲血。與生民共始。縱而勿裁。將無崖畔善為士者。豈不以恕己為懷。是以各靜封疆。罔相陵軼。況乃變之大者。莫過死生。生之所重。無逾性命。性命之於彼極切。滋味之在我可賒。而終身朝脯。資之以味。彼就冤殘。莫能自列。我業久長。吁哉可畏。且區區微卵。脆薄易矜。歂彼弱麑。顧步宜愍。觀其飲喙飛行。人應憐悼。況可心心撲褫。加復恣忍吞嚼。至乃野牧盛群。閉豢重圈。量肉揣毛。以挨枝剝。如土委地。僉謂常理。百為愴息。事豈一塗。若云三世理誣則幸矣。更快如使此道。果然而形未息。則一往一來。一生一死。輪迴是常事。雜報如家。人天如客。遇客日鮮。在家日多。吾儕信業。未足長免。則傷心之慘行亦息。念丈人于血氣之類。雖無身踐。至於晨鳧夜鯉。不能不取。備屠門財貝之經盜手。猶為廉士所棄。生性之一啟鸞刀。寧復慈心所忍。騶虞雖饑。非自死之草不食。聞其風者。豈不使人多愧。眾生之稟此形質。以畜肌膋。皆由其積壅癡迷。沈流莫反。報受穢濁。歷苦酸長。此甘與肥。皆無明之報聚也。何至復引此滋腴。自汗腸胃。

{ "translations": [ "現代漢語譯本：", "信。颙寫信勸說他吃素，信中說：『您之所以未能達到長壽的境界，或許是因為沒有完全戒除葷腥的緣故吧？』", "擺脫世俗的束縛，遠離殺戮的場所，烹飪和漁獵的興起，在典籍中的記載由來已久，誰又敢對此提出異議呢？", "觀察聖人設定膳食的規範，仍然為食物制定了品類和節制。大概是因為遠古時期人們茹毛飲血，與禽獸共同生活，放縱口腹之慾而不加以節制，將沒有止境。", "善於做官的人，難道不應該以寬恕之心對待自己嗎？因此，各自安定自己的領地，不互相侵犯。更何況變化之中，沒有比生死更大的事了。生命所看重的，沒有超過性命的。性命對於它們來說極其重要，而美味對於我們來說可以暫緩。", "然而終身每日的早晚飲食，都依靠它們來滿足口腹之慾。它們遭受冤屈殘害，卻無法為自己辯解。我們的罪業長久積累，實在令人感到可畏。", "況且小小的微卵，脆弱而容易損壞，看到那些弱小的幼鹿，顧盼之間也應該憐憫。看到它們飲水、覓食、飛翔，人們都應該憐惜哀悼，怎麼可以狠心捕捉殺害，又恣意地忍心吞食咀嚼呢？", "至於野外放牧的眾多牲畜，被關在重重的圈欄之中，衡量它們的肉量，估算它們的毛皮，然後加以宰殺剝取。如同泥土委棄于地，人們都認為是常理，實在令人悲傷嘆息。事情難道只有這一種嗎？", "如果說三世輪迴的道理是虛假的，那就好了。如果說這種因果報應真實不虛，而且形體尚未消亡，那麼一去一來，一生一死，輪迴就是常事，各種報應就像家人一樣，人道和天道就像旅客一樣，遇到旅客的日子越來越少，待在家裡的日子越來越多。我們所造的罪業，還不足以長久地免除惡報，那麼這種傷心慘目的行為也應該停止了。", "想想您對於有血氣的動物，雖然沒有親身參與殺戮，但是每天早上的野鴨和晚上的鯉魚，不能不取用。即使是經過屠夫之手轉手的財物，尚且被清廉之士所拋棄，一旦開啟殺生的刀刃，難道是慈悲之心所能忍受的嗎？", "騶虞（古代傳說中的一種仁獸）即使飢餓，也不吃自己死去的動物的肉。聽到這件事的人，難道不會感到慚愧嗎？眾生稟受這樣的形體，用來滋養肌肉和腸胃，都是因為他們積累了愚癡和迷惑，沉溺於輪迴之中而無法回頭，承受污穢和痛苦，經歷漫長的歲月。這些甘美的食物，都是無明的業報所聚集的。為什麼還要再用這些肥美的食物，來增加自己的腸胃負擔呢？』", "", "english_translations": [ "English version:", "Xin Yong wrote a letter to persuade him to be a vegetarian, saying: 'The reason why you have not reached the realm of longevity may be because you have not completely abstained from meat?'", "Getting rid of the shackles of the world, staying away from the places of killing, the rise of cooking and hunting, the records in the classics have a long history, who dares to object to this?", "Observing the norms of the sages in setting up meals, they still formulate categories and moderation for food. Probably because in ancient times people drank blood and lived with animals, indulging in the desire of the mouth without restraint, there will be no end.", "Shouldn't those who are good at being officials treat themselves with a forgiving heart? Therefore, each stabilizes its own territory without infringing on each other. What's more, among the changes, there is nothing greater than life and death. What life values ​​most is nothing more than life. Life is extremely important to them, and the taste can be delayed for us.", "However, the morning and evening meals every day of your life rely on them to satisfy your appetite. They suffer injustice and harm, but they cannot defend themselves. Our sins accumulate for a long time, which is really frightening.", "Moreover, small micro-eggs are fragile and easily damaged. Seeing those weak fawns, you should also feel pity between looking around. Seeing them drinking water, foraging, and flying, people should feel pity and mourning. How can they cruelly capture and kill them, and then indulge in swallowing and chewing?", "As for the many livestock grazing in the wild, they are kept in heavy fences, measuring their meat and estimating their fur, and then slaughtering and stripping them. Just like dirt is discarded on the ground, people think it is normal, which is really sad and sighing. Is there only this one thing?", "It would be great if the principle of the three lifetimes of reincarnation is false. If this causal retribution is true and not false, and the body has not yet died, then going back and forth, one life and one death, reincarnation is commonplace, and various retributions are like family members, humanity and heaven are like travelers, and the days of meeting travelers are getting less and less, and the days of staying at home are getting more and more. The sins we have committed are not enough to be exempted from evil retribution for a long time, then this heartbreaking and tragic behavior should also stop.", "Think about you, although you have not personally participated in the killing of animals with blood, you cannot help but take wild ducks in the morning and carp in the evening. Even the property that has passed through the hands of butchers is still abandoned by honest men. Once the blade of killing is opened, can the heart of compassion endure it?", "Zou Yu (an ancient legendary benevolent beast) does not eat the meat of animals that died by themselves even when hungry. Wouldn't people who hear about this feel ashamed? All living beings receive such a form to nourish muscles and intestines, all because they have accumulated ignorance and confusion, and are immersed in reincarnation and cannot turn back, enduring filth and pain, and experiencing a long time. These sweet foods are all gathered by the retribution of ignorance. Why do you have to use these fatty foods to increase the burden on your stomach?'" ] } }

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丈人得此有素。聊復寸言發起耳。

竟陵王子良傳。子良招致名僧。講語佛法。造經唄新聲。道俗之盛。江左未有也。又與文惠太子。同好釋氏。甚相友悌。子良敬信尤篤。數于邸園營齋戒。大集朝臣眾僧。至於賦食行水。或躬親其事。世頗以為失宰相體。

顧歡傳。文惠太子。竟陵王子良。並好釋法。吳興孟景翼為道士。太子召入元圃園。眾僧大會。子良使景翼禮佛。景翼不肯。子良送十地經與之。景翼造正一論。大略曰。寶積雲。佛以一音廣說法。老子云。聖人抱一。以為天下式。一之為妙。空元絕於有景。神化贍于無窮。為萬物而無為。處一數而無數。莫之能名。強號為一。在佛曰實相。在道曰元牝。道之大象。即佛之法身。以不守之守守法身。以不執之執執大象。但物有八萬四千行。說有八萬四千法。法乃至於無數。行亦達于無央。等級隨緣。須導歸一。歸一曰迴向。向正即無邪。邪觀既遣。億善日新。三五四六。隨用而施。獨立不改。絕學無憂。曠劫諸聖。共遵斯一。老釋未始於當分。迷者分之而未合。億善遍修。修遍成聖。雖十號千稱。終不能盡。終不能盡。豈可思議。

王奐傳。奐遷散騎常侍領軍將軍。欲請車駕幸府。上晚信佛法。御膳不宰牲。使王晏謂奐曰。吾去年為斷殺事。不

【現代漢語翻譯】 現代漢語譯本： 您對此事原本就有所瞭解，我只不過是略微說幾句來引發而已。 竟陵王子良傳記載：子良招攬有名的僧人，講解佛法，創作新的經唄聲調。當時道教和佛教的興盛，是江南一帶前所未有的。他又與文惠太子一同愛好佛教，彼此非常友愛。子良的敬奉和信仰尤其深厚，多次在他的府邸園林中舉辦齋戒活動，大規模地召集朝廷官員和眾多僧人，甚至親自負責分發食物和打水等事務。當時的人們大多認為這有失宰相的身份。 顧歡傳記載：文惠太子、竟陵王子良都愛好佛法。吳興的孟景翼是位道士，太子召他進入元圃園。在一次眾僧大會上，子良讓景翼禮佛，景翼不肯。子良送給他《十地經》。景翼寫了《正一論》，大意是：《寶積經》說，佛用一種聲音廣泛地說法；老子說，聖人抱守『一』，作為天下的準則。『一』的玄妙，空虛深遠超越有形的景象，神妙的變化足以應對無窮的事物。為萬物而無所作為，處於一個數字卻又無數。無法用名稱來稱呼它，勉強稱之為『一』。在佛家叫做實相（tathata, reality as it is），在道家叫做元牝（mysterious female）。道的偉大形象，就是佛的法身（dharmakaya, the body of the Dharma）。用不執守的執守來守護法身，用不執著的執著來執守大象。只是事物有八萬四千種行為，說法有八萬四千種法門，法門乃至無數，行為也達到無量。等級隨著因緣而變化，必須引導歸於『一』。歸於『一』叫做迴向（parinama, dedication of merit）。趨向正道就沒有邪惡。邪惡的觀念既然消除，無數的善行就會日益更新。三五四六，隨著需要而施行，獨立不改變，斷絕學問就沒有憂慮。漫長時劫的諸位聖人，共同遵循這『一』。老子和釋迦牟尼佛（Sakyamuni Buddha）的教義，本來就沒有分別，迷惑的人才將它們分開而不能合一。無數的善行普遍地修習，修習普遍就能成聖。即使有十種稱號、千種稱謂，終究不能完全表達。終究不能完全表達，怎麼可以用思議來衡量呢？ 王奐傳記載：王奐升任散騎常侍、領軍將軍。他想請皇帝到他的府邸。皇帝晚年信奉佛法，御膳不宰殺牲畜。於是派王晏告訴王奐說：『我去年爲了斷絕殺生的事情，不……』

【English Translation】 English version: You already have a good understanding of this matter. I am just adding a few words to initiate it. The biography of Wang Ziliang of Jingling records: Ziliang recruited famous monks to lecture on the Dharma and created new melodies for Buddhist chants. The prosperity of both Taoism and Buddhism was unprecedented in the Jiangnan region. He and Prince Wenhui were both fond of Buddhism and were very friendly with each other. Ziliang's respect and faith were particularly deep. He held fasting ceremonies in his residence gardens many times, gathering court officials and numerous monks on a large scale, even personally taking charge of distributing food and fetching water. Most people at the time thought this was unbecoming of a prime minister. The biography of Gu Huan records: Prince Wenhui and Wang Ziliang of Jingling both loved the Buddhist Dharma. Meng Jingyi of Wuxing was a Taoist priest, and the prince summoned him to the Yuanpu Garden. At a large gathering of monks, Ziliang asked Jingyi to pay homage to the Buddha, but Jingyi refused. Ziliang sent him the Ten Stages Sutra (Dasabhumika Sutra). Jingyi wrote On Correcting Oneness (Zheng Yi Lun), the gist of which is: The Ratnakuta Sutra says that the Buddha broadly teaches the Dharma with one sound; Lao Tzu said that the sage holds onto 'one' as the standard for the world. The mystery of 'one' is that it is empty and far beyond tangible appearances, and its divine transformations are sufficient to deal with infinite things. It acts for all things without acting, and it is in one number but also countless. It cannot be named, so it is forcibly called 'one'. In Buddhism, it is called tathata (reality as it is); in Taoism, it is called the mysterious female. The great image of the Tao is the dharmakaya (the body of the Dharma) of the Buddha. Guard the dharmakaya with non-grasping guarding, and hold onto the great image with non-attachment holding. It is just that things have eighty-four thousand actions, and teachings have eighty-four thousand Dharma gates. The Dharma gates are even countless, and the actions also reach the immeasurable. The levels change with conditions, and they must be guided to return to 'one'. Returning to 'one' is called parinama (dedication of merit). Turning towards the correct path means there is no evil. Once evil views are eliminated, countless good deeds will be renewed daily. Three, five, four, and six are applied as needed, standing alone without changing, and without learning there is no worry. The sages of countless eons all follow this 'one'. Lao Tzu and Sakyamuni Buddha's teachings originally had no distinction; it is only those who are confused who separate them and cannot unite them. Countless good deeds are universally practiced, and universal practice leads to becoming a sage. Even with ten titles and a thousand names, it can never be fully expressed. It can never be fully expressed, so how can it be measured by thought? The biography of Wang Huan records: Wang Huan was promoted to Attendant Cavalier in Ordinary and General of the Vanguard. He wanted to invite the emperor to his residence. In his later years, the emperor believed in Buddhism, and no animals were slaughtered for the imperial meals. So he sent Wang Yan to tell Wang Huan, 'Last year, I stopped the killing of living beings, so I cannot...'

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復幸詣。大臣已判。無容歘爾也。奐出為使持節散騎常侍。都督雍梁南北秦四州郢州之竟陵司州之隨郡軍事。鎮北將軍雍州刺史。上謂王晏曰。奐于釋氏。實自專至。其在鎮。或以此妨務。卿相見言次及之。忽道吾意也。

豫章文獻王嶷傳。嶷字宣儼。太祖第二子。臨終召二子子廉子恪曰。後堂樓可安佛。供養外國二僧。余皆如舊。與汝遊戲後堂船。乘吾所乘牛馬。送二宮及司徒。服飾衣裘。悉為功德。

劉虬傳。虬精信釋氏。衣粗布衣。禮佛長齋。注法華經。自講佛義。以江陵西沙洲去人遠。乃徙居之。建武二年。詔徴國子博士。不就。其冬虬病。正晝有白雲。徘徊檐戶之內。又有香氣及磬聲。其日卒。年五十八。

隋書突厥傳。齊有沙門惠琳。被掠入突厥中。因謂佗缽曰。齊國富強者。為有佛法耳。遂說以因緣果報之事。佗缽聞而信之。建一伽藍。遣使聘于齊氏。求凈名涅槃華嚴等經。並十誦律。佗缽亦躬自齋戒。繞塔行道。恨不生內地。

梁書范縝傳。縝在齊世。嘗侍竟陵王子良。子良精信釋教。而縝盛稱無佛。子良問曰。君不信因果。世間何得有富貴。何得有貧賤。縝答曰。人之生。譬如一樹花。同發一枝。俱開一帶。隨風而墮。自有拂簾幌墜于茵席之上。自有關籬墻落於溷糞之側

【現代漢語翻譯】 現代漢語譯本 復幸詣（再次拜訪）。大臣已判（大臣已經決斷）。無容歘爾也（不容許突然改變）。 奐出為使持節散騎常侍（桓被任命為使持節、散騎常侍），都督雍、梁、南北秦四州、郢州之竟陵、司州之隨郡軍事（總管雍州、梁州、南秦州、北秦州四個州，郢州的竟陵，司州的隨郡的軍事），鎮北將軍（任鎮北將軍），雍州刺史（兼任雍州刺史）。上謂王晏曰（皇上對王晏說）：『奐于釋氏（桓對於佛教），實自專至（確實非常虔誠）。其在鎮（他鎮守地方），或以此妨務（或許會因此妨礙政務）。卿相見言次及之（你見到他的時候，在談話中順便提到這件事），忽道吾意也（委婉地表達我的意思）。』

豫章文獻王嶷傳（《豫章文獻王嶷傳》）。嶷字宣儼（嶷，字宣儼）。太祖第二子（是太祖的第二個兒子）。臨終召二子子廉子恪曰（臨終時召見兩個兒子子廉和子恪說）：『後堂樓可安佛（後堂的樓上可以安放佛像），供養外國二僧（供養外國來的兩位僧人）。余皆如舊（其餘一切都照舊）。與汝遊戲後堂船（讓你們在後堂的船上玩耍），乘吾所乘牛馬（乘坐我乘坐的牛馬）。送二宮及司徒（把東西送給二宮和司徒），服飾衣裘（衣服和皮衣），悉為功德（全部用來做功德）。』

劉虬傳（《劉虬傳》）。虬精信釋氏（劉虬虔誠信仰佛教），衣粗布衣（穿粗布衣服），禮佛長齋（禮佛並長期齋戒），注法華經（註釋《法華經》），自講佛義（親自講解佛法義理）。以江陵西沙洲去人遠（因為江陵西邊的沙洲離人很遠），乃徙居之（就搬到那裡居住）。建武二年（495年），詔徴國子博士（朝廷下詔徵召他為國子博士），不就（他沒有接受）。其冬虬病（那年冬天劉虬生病），正晝有白雲（正午時分有白雲），徘徊檐戶之內（在屋檐和窗戶內徘徊）。又有香氣及磬聲（又有香氣和磬的聲音）。其日卒（當天去世），年五十八（享年五十八歲）。

隋書突厥傳（《隋書·突厥傳》）。齊有沙門惠琳（北齊有個沙門叫惠琳），被掠入突厥中（被掠奪到突厥）。因謂佗缽曰（於是對佗缽可汗說）：『齊國富強者（北齊之所以富強），為有佛法耳（是因為有佛法啊）。』遂說以因緣果報之事（於是向他講述因緣果報的道理）。佗缽聞而信之（佗缽可汗聽了之後相信了）。建一伽藍（建造了一座伽藍（寺廟）），遣使聘于齊氏（派遣使者到北齊），求凈名涅槃華嚴等經（求取《維摩詰經》、《涅槃經》、《華嚴經》等經典），並十誦律（以及《十誦律》）。佗缽亦躬自齋戒（佗缽可汗也親自齋戒），繞塔行道（繞塔修行）。恨不生內地（遺憾自己沒有出生在中原地區）。

梁書范縝傳（《梁書·范縝傳》）。縝在齊世（范縝在南齊的時候），嘗侍竟陵王子良（曾經侍奉竟陵王子蕭子良）。子良精信釋教（蕭子良虔誠信仰佛教），而縝盛稱無佛（而范縝極力宣揚沒有佛）。子良問曰（蕭子良問道）：『君不信因果（你不相信因果報應），世間何得有富貴（世上怎麼會有富貴），何得有貧賤（怎麼會有貧賤）？』縝答曰（范縝回答說）：『人之生（人的出生），譬如一樹花（好比一棵樹上的花）。同發一枝（都從同一根樹枝上生長出來），俱開一帶（一起開放）。隨風而墮（隨著風飄落）。自有拂簾幌墜于茵席之上（自然有花朵被風吹拂，穿過簾子落在墊子上），自有關籬墻落於溷糞之側（自然有花朵被風吹落，掉在廁所和糞便旁邊）。』

【English Translation】 English version He went again to visit. The high officials had already made their decision. There was no room for sudden changes. Huan was appointed as Emissary Bearing Credentials, Attendant at the Palace Gate, and General-in-Chief to oversee the military affairs of Yong, Liang, Southern Qin, and Northern Qin four provinces, Jingling of Ying province, and Suijun of Si province, as well as General Who Pacifies the North and Governor of Yong province. The Emperor said to Wang Yan, 'Huan is truly dedicated to Buddhism. When he is stationed in a region, this might hinder his duties. When you see him, mention this in passing, subtly conveying my meaning.'

Biography of Prince Wenxian of Yuzhang, Yi. Yi's courtesy name was Xuan Yan. He was the second son of Emperor Tai Zu. On his deathbed, he summoned his two sons, Zilian and Zike, and said, 'The upper floor of the rear hall can be used to enshrine Buddha images and support two foreign monks. Everything else should remain as it is. Let them play with the boat in the rear hall and ride the cattle and horses I used to ride. Send gifts to the Second Palace and the Minister of Education. All clothing and furs should be used for meritorious deeds.'

Biography of Liu Qiu. Qiu deeply believed in Buddhism, wore coarse cloth clothing, worshiped the Buddha, and observed long-term vegetarianism. He annotated the Lotus Sutra and personally lectured on Buddhist teachings. Because the western sandbar of Jiangling was far from people, he moved there to live. In the second year of Jianwu (495 AD), he was summoned by imperial decree to be a Doctor of the Imperial Academy, but he declined. That winter, Qiu fell ill. At midday, white clouds hovered within the eaves and windows. There were also fragrant scents and the sound of chimes. He died that day at the age of fifty-eight.

History of the Turks in the Book of Sui. During the Qi Dynasty, there was a monk named Hui Lin who was captured and taken to the Turks. He said to Tabo Khan, 'The reason why the Qi kingdom is rich and powerful is because it has the Buddha Dharma.' He then explained the principles of cause and effect. Tabo Khan heard this and believed it. He built a monastery and sent envoys to the Qi court to request scriptures such as the Vimalakirti Sutra, Nirvana Sutra, and Avatamsaka Sutra, as well as the Ten Recitation Vinaya. Tabo Khan also personally observed fasting and circumambulated the stupa, regretting that he was not born in the central region.

Biography of Fan Zhen in the Book of Liang. When Zhen was in the Qi Dynasty, he once served Prince Ziliang of Jingling. Ziliang deeply believed in Buddhism, but Zhen strongly argued that there was no Buddha. Ziliang asked, 'If you do not believe in cause and effect, how can there be wealth and nobility in the world, and how can there be poverty and lowliness?' Zhen replied, 'The birth of a person is like the flowers of a tree. They all grow from the same branch, bloom together, and fall with the wind. Some are blown by the wind, pass through the curtains, and fall on the cushions, while others are blown by the wind and fall beside the latrines and manure.'

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。墜茵席者。殿下是也。落糞溷者。下官是也。貴賤雖復殊途。因果竟在何處。子良不能屈。

干陀利國傳。干陀利國在南海洲上。其俗與林邑扶南略同。出班布吉貝檳榔。檳榔特精好。為諸國之極。宋孝武世。王釋婆羅那憐陀。遣長史竺留陀。獻金銀寶器。天監元年。其王瞿曇修䟦陀羅。以四月八日。夢見一僧。謂之曰。中國今有聖主。十年之後。佛法大興。汝若遣使。貢奉敬禮。則土地豐樂。商旅百倍。若不信我。則境土不得自安。修䟦陀羅初未能信。既而又夢。此僧曰。汝若不信。我當與汝往觀之。乃于夢中。來至中國。拜覲天子。既覺心異之。陀羅本工畫。乃寫夢中所見。高祖容質。飾以丹青。仍遣使並畫工。奉表獻玉盤等物。使人既至。模寫高祖形。以還其國。比本畫。則符同焉。因盛以寶函。日加禮敬。

任孝恭傳。孝恭少從蕭寺云法師讀經。論明佛理。至是蔬食持戒。信受甚篤。而性頗自伐。以才能尚人。於時輩中。多有忽略。世以此少之。

建平王大球傳。高祖素歸心釋教。每發誓愿。恒云。若有眾生。應受諸苦。悉衍身代。當時大球。年甫七歲。聞而驚謂母曰。官家尚爾。兒安敢辭。乃六時禮佛。亦云。凡有眾生。應獲苦報。悉大球代受。其早慧如此。

到溉傳。溉家門

【現代漢語翻譯】 現代漢語譯本： 『坐在鋪著茵褥的蓆子上的人，是殿下您啊。掉進糞坑裡的人，是下官我啊。』雖然尊貴和卑賤的道路不同，但因果報應究竟在哪裡呢？子良我不能屈服。 《干陀利國傳》。干陀利國在南海洲上，那裡的風俗和林邑（今越南南部）（Linyi）扶南（今柬埔寨）（Funan）大致相同。出產班布（banbu）、吉貝（kapok）和檳榔。檳榔尤其精良，是各國的極品。南朝宋孝武帝時期（454-464年），國王釋婆羅那憐陀（Śrīvaranarendra）派遣長史竺留陀（Zhu Liutuo）進獻金銀寶器。南朝梁天監元年（502年），國王瞿曇修䟦陀羅（Gotama Subhadra）在四月八日，夢見一位僧人，對他說：『中國現在有聖明的君主，十年之後，佛法將會大興。你如果派遣使者，進貢並敬禮，那麼土地就會豐饒安樂，商旅也會增加百倍。如果不相信我的話，那麼你的國土就不得安寧。』修䟦陀羅起初不能相信，不久后又夢見，這位僧人說：『你如果不相信，我當與你一同前往觀看。』於是在夢中，來到中國，拜見天子。醒來後心中感到奇異。陀羅本來擅長繪畫，於是畫下夢中所見梁高祖（梁武帝蕭衍）的容貌，用丹青加以修飾，並派遣使者和畫工，奉上表章，進獻玉盤等物。使者到達后，臨摹梁高祖的畫像，帶回他們的國家。與原本的畫像相比，完全相同。於是用寶函盛放，每日加以禮敬。 《任孝恭傳》。任孝恭年少時跟隨蕭寺的云法師（Yun Fashi）讀經，討論明白佛理。到這時，他吃素持戒，非常虔誠地信奉佛教。但是他的性格頗為自負，以才能來輕視別人，對於同輩的人，多有輕視忽略。世人因此而看輕他。 《建平王大球傳》。梁高祖（梁武帝蕭衍）一向歸心於佛教，每次發誓愿，總是說：『如果有眾生，應該承受各種苦難，我都願意代替他們承受。』當時大球，年紀才七歲，聽到后驚訝地對他的母親說：『官家尚且如此，我怎麼敢推辭呢？』於是他每天六時禮佛，也說：『凡是有眾生，應該獲得苦報，都由大球我來代替承受。』他年幼時就如此聰慧。 《到溉傳》。到溉家門

【English Translation】 English version: 'The one sitting on the mat adorned with茵 (yin, a kind of fragrant grass) is Your Highness. The one falling into the dung pit is your humble servant.' Although the paths of the noble and the lowly are different, where exactly does the karma lie? I, Ziliang, cannot yield. 《Biography of the Country of Gandhara》. The country of Gandhara is located on the South Sea continent. Its customs are roughly the same as those of Linyi (present-day southern Vietnam) and Funan (present-day Cambodia). It produces banbu, kapok, and betel nuts. The betel nuts are particularly fine and are the best among all countries. During the reign of Emperor Xiaowu of the Song Dynasty (454-464 AD), King Śrīvaranarendra sent the chief clerk Zhu Liutuo to present gold, silver, and treasures. In the first year of the Tianjian era of the Liang Dynasty (502 AD), King Gotama Subhadra dreamed of a monk on the eighth day of the fourth month, who said to him: 'China now has a wise ruler. After ten years, Buddhism will flourish greatly. If you send envoys to offer tribute and pay respects, then the land will be fertile and peaceful, and merchants will increase a hundredfold. If you do not believe me, then your territory will not be secure.' Subhadra initially could not believe it, but soon after he dreamed again. The monk said: 'If you do not believe, I will go with you to see it.' So in the dream, he came to China and paid respects to the Emperor. After waking up, he felt strange in his heart.陀羅 (Tuoluo, Subhadra) was originally skilled in painting, so he painted the appearance of Emperor Gaozu of Liang (Emperor Wu of Liang, Xiao Yan) as he saw in the dream, and decorated it with danqing (traditional Chinese painting pigments), and sent envoys and painters to present a memorial and offer jade plates and other items. After the envoys arrived, they copied the portrait of Emperor Gaozu of Liang and brought it back to their country. Compared with the original painting, it was exactly the same. So it was placed in a treasure box and given daily respect. 《Biography of Ren Xiaogong》. Ren Xiaogong studied scriptures with the Dharma Master Yun (Yun Fashi) of Xiao Temple when he was young, and discussed and understood the principles of Buddhism. At this time, he ate vegetarian food and observed the precepts, and believed in Buddhism very devoutly. However, his personality was quite conceited, and he looked down on others with his talent. He often neglected his peers. The world therefore looked down on him. 《Biography of King Daqiu of Jianping》. Emperor Gaozu of Liang (Emperor Wu of Liang, Xiao Yan) always devoted himself to Buddhism. Every time he made a vow, he always said: 'If there are sentient beings who should suffer all kinds of hardships, I am willing to bear them on their behalf.' At that time, Daqiu was only seven years old. After hearing this, he said to his mother in surprise: 'The official family is still like this, how dare I refuse?' So he worshiped the Buddha six times a day, and also said: 'Whenever there are sentient beings who should receive suffering, I, Daqiu, will bear it on their behalf.' He was so intelligent at a young age. 《Biography of Dao Gai》. The Dao Gai family

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雍睦。兄弟特相友愛。初與弟洽。常共居一齋洽。卒后。便舍為寺。因斷腥膻。終身蔬食。別營小室。朝夕從僧徒禮誦。高祖每月三致凈饌。恩禮甚篤。蔣山有延賢寺者。溉家世創立。故生平公俸。咸以供焉。略無所取。

劉杳傳。杳治身清儉。無所嗜好。為性不自伐不論人短長。及睹釋氏經教。常行慈忍。天監十七年。自居母憂。便長斷腥膻。持齋蔬食。及臨終遺命。斂以法服載以露車。還葬舊墓。隨得一地。容棺而已。不得設靈筵祭醊。其子遵行之。

滕曇恭傳。曇恭豫章南昌人也。年五歲母。楊氏患熱。思食寒瓜。土俗所不產。曇恭歷訪。不能得。銜悲哀切。俄值一桑門。問其故。曇恭具以。告桑門曰。我有兩瓜。分一相遺。曇恭拜謝。因捧瓜還。以薦其母。舉室驚異。尋訪桑門。莫知所在。及父母卒。曇恭水漿不入口者旬日感慟嘔血。絕而復甦。隆冬不著璽絮。蔬食終身。每至忌日。思慕不自堪。晝夜哀慟。其門外有冬生樹二株。時忽有神光。自樹而起。俄見佛像及夾侍之儀容光顯著。自門而入。曇恭家人大小。咸共禮拜久之乃滅。遠近道俗咸傳之。

昭明太子傳。高祖大弘佛教。親自講說。太子亦崇信三寶。遍覽眾經。乃于宮內。別立慧義殿。專為法集之所。招引名僧。談論不絕。太子

【現代漢語翻譯】 現代漢語譯本：雍睦，兄弟之間特別友愛。當初和弟弟劉洽（人名）非常親密，常常住在一起。劉洽去世后，雍睦便把住所捨棄改為寺廟，從此斷絕葷腥，終身吃素。他另外建造小室，早晚跟隨僧人禮佛誦經。梁高祖（蕭衍，502-549）每月三次送來精美的齋飯，恩寵禮遇非常深厚。蔣山（地名）有座延賢寺，是劉溉（人名）家世代建立的，所以他一生做官的俸祿，都用來供養寺廟，幾乎沒有自己取用。 劉杳傳記載，劉杳生活清廉節儉，沒有什麼嗜好。他的性格是不自我誇耀，也不議論別人的缺點。等到接觸到佛教的經典教義，常常行慈悲忍讓。天監十七年（518），劉杳因為母親去世而居喪，便長期斷絕葷腥，堅持吃素。臨終時留下遺囑，用僧人的法服入殮，用簡陋的車子運載，歸葬在舊墓地。墓地只要能容納棺材就可以了，不得設定靈堂祭奠。他的兒子都遵照執行。 滕曇恭傳記載，滕曇恭是豫章南昌人。五歲時母親楊氏得了熱病，想吃寒瓜（西瓜），但當地不產。滕曇恭四處尋找，沒有找到，悲傷至極。忽然遇到一位僧人，問他原因，滕曇恭把情況告訴了他。僧人說：『我有兩個瓜，分一個給你。』滕曇恭拜謝，捧著瓜回家獻給母親，全家都感到驚異。再去尋找那位僧人，卻不知道在哪裡。等到父母去世，滕曇恭不吃不喝十幾天，悲痛嘔血，昏厥後又甦醒。寒冬臘月不穿棉衣，終身吃素。每到父母的忌日，思念之情難以抑制，日夜哀慟。他家門外有兩棵冬青樹，當時忽然有神光從樹上發出，隨即出現佛像以及侍從的儀容，光芒顯著，從門外進入。滕曇恭全家大小都一起禮拜，很久才消失。遠近的僧人和俗人都傳頌這件事。 昭明太子傳記載，梁高祖（蕭衍，502-549）大力弘揚佛教，親自講經說法。太子（蕭統）也崇信三寶，廣泛閱讀各種佛經，於是在宮內專門設立慧義殿，作為佛法集會的場所，邀請名僧，談論佛法，絡繹不絕。

【English Translation】 English version: Yong Mu, the brothers were especially loving. Initially, he was very close to his younger brother Liu Qia (personal name), and they often lived together. After Liu Qia's death, Yong Mu abandoned his residence and converted it into a temple, from then on abstaining from meat and eating vegetarian food for the rest of his life. He built a separate small room and followed the monks in worship and chanting morning and evening. Emperor Gaozu of Liang (Xiao Yan, 502-549) sent exquisite vegetarian meals three times a month, and his favor and courtesy were very deep. Yanxian Temple in Jiangshan (place name) was founded by the Liu Gai (personal name) family for generations, so his official俸祿 (salary) for his entire life was used to support the temple, and he hardly took anything for himself. The biography of Liu Yao records that Liu Yao lived a life of integrity and frugality, with no particular hobbies. His character was not to boast about himself or to discuss the shortcomings of others. When he came into contact with Buddhist scriptures and teachings, he often practiced compassion and forbearance. In the seventeenth year of Tianjian (518), Liu Yao observed mourning for his mother's death, and he abstained from meat for a long time, insisting on eating vegetarian food. On his deathbed, he left instructions to be buried in a monk's robe, transported in a simple cart, and buried in the old cemetery. The cemetery only needed to be able to accommodate the coffin, and no spirit hall or sacrifices were to be set up. His sons all followed his instructions. The biography of Teng Tangong records that Teng Tangong was a native of Nanchang, Yuzhang. When he was five years old, his mother, Yang, suffered from a fever and wanted to eat cold melon (watermelon), but it was not produced locally. Teng Tangong searched everywhere but could not find it, and was extremely sad. Suddenly, he met a monk who asked him the reason. Teng Tangong told him the situation. The monk said, 'I have two melons, I will give you one.' Teng Tangong thanked him and took the melon home to offer to his mother, and the whole family was amazed. When they went to look for the monk again, they did not know where he was. When his parents died, Teng Tangong did not eat or drink for more than ten days, and vomited blood from grief, and woke up after fainting. In the cold winter months, he did not wear cotton clothes and ate vegetarian food for the rest of his life. Every time it came to the anniversary of his parents' death, his longing was unbearable, and he mourned day and night. There were two holly trees outside his house, and at that time, a divine light suddenly emanated from the trees, and then an image of the Buddha and the attendants appeared, with a bright light, entering from the door. Teng Tangong's entire family worshiped together, and it disappeared after a long time. Monks and laypeople from far and near all praised this event. The biography of Crown Prince Zhaoming records that Emperor Gaozu of Liang (Xiao Yan, 502-549) vigorously promoted Buddhism and personally lectured on the scriptures. The Crown Prince (Xiao Tong) also revered the Three Jewels and widely read various Buddhist scriptures, so he specially established the Huiyi Hall in the palace as a place for Buddhist gatherings, inviting famous monks to discuss Buddhism in an endless stream.

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自立三諦法身義。並有新意。普通元年四月。甘露降於慧義殿。咸以為至德所感焉。

南平元襄王偉傳。偉晚年崇信佛理。尤精元學。著二旨義。別為新通。又制性情幾神等論其義。僧寵及周舍殷鈞陸。倕併名精解。而不能屈。

鄱陽忠烈王恢傳。恢有孝性。初鎮蜀。所生費太妃猶停都。後於都下不豫。恢未之知。一夜忽夢還侍疾。既覺憂皇。便廢寢食。俄而都信至。太妃已瘳。后又目有疾。久廢視瞻。有北渡道人慧龍。得治眼術。恢請之。既至空中忽見聖僧。及慧龍下針。豁然開朗。咸謂精誠所致。

何點。傳點字子䀸。廬江灊人也。少時嘗患渴痢。積歲不愈。后在吳中石佛寺建講。于講所晝寢。夢一道人。形貌非常。授丸一掬。夢中服之。自此而差。時人以為淳德所感　　引字子季。點之弟也。嘗至吳居虎丘西寺講經論。學徒復隨之。東境守宰經途者。莫不畢至。引常禁殺。有虞人逐鹿。鹿徑來趨。引伏而不動。又有異鳥。如鶴紅色。集講堂。馴狎如家禽焉。初開善寺藏法師。與引遇于秦望。后還都卒于鐘山。其死日引在般若寺。見一僧授引香奩並函書云。呈何居士。言訖失所在。引開函乃是大莊嚴論。世中未有。又于寺內立明珠柱。乃七日。七夜放光。太守何遠以狀啟。昭明太子欽其德。遣

舍人何思澄。致手令以褒美之。中大通三年卒。年八十六。

劉慧斐傳。慧斐字文宣。彭城人也。嘗游于匡山。過處士張孝秀。相得甚歡。遂有終焉之志。因不仕居於東林寺。慧斐尤明釋典。工篆𨽻。在山手寫佛經。二千餘卷。常所誦者。百餘卷。晝夜行道。孜孜不怠。遠近欽慕之。論者云。自遠法師沒後。將二百年。始有張劉之盛矣。

劉訏傳。訏字彥度。平原人也。訏善元言。尤精釋典。曾與族兄劉。歊聽講于鐘山諸寺。因共卜築宋熙寺東澗。有終焉之志。

劉歊傳。歊字士光。訏族兄也。幼時嘗獨坐空室。有一老公。至門謂歊曰。心力勇猛。能精死生。但不得久滯一方耳。因彈指而去。歊既長。精心學佛。有道人釋寶誌者。時人莫測也。遇歊于興皇寺驚起曰。隱居學道。清凈登佛。如此三說。

庾詵傳。詵字彥寶新。野人也。晚年以後。尤遵釋教。宅內立道場。環繞禮懺。六時不輟。誦法華經。每日一遍。后夜中。忽見一道人。自稱願公。容止甚異。呼詵為上行先生。授香而去。中大通四年。因晝寢忽驚覺曰。愿公復來。不可久住。顏色不變。言終而卒。時年七十八。舉室咸聞空中唱。上行先生已生彌陀凈域矣。

張孝秀傳。孝秀字文逸。南陽宛人也。博涉群書。專精釋典。普

【現代漢語翻譯】 現代漢語譯本 舍人何思澄，皇帝下達手令褒獎他。中大通三年（531年）去世，享年八十六歲。

劉慧斐傳。劉慧斐，字文宣，彭城人。曾經遊歷于匡山，拜訪隱士張孝秀，兩人非常投合，於是有了在此終老的想法。因此沒有做官，居住在東林寺。劉慧斐尤其精通佛經，擅長篆書和隸書。在山上手寫佛經二千多卷，經常誦讀的有一百多卷。日夜修行，勤奮不懈。遠近的人都欽佩仰慕他。評論的人說，自從遠法師（慧遠大師）去世后，將近二百年，才有了張孝秀和劉慧斐這樣的盛況。

劉訏傳。劉訏，字彥度，平原人。劉訏擅長玄學，尤其精通佛經。曾經和族兄劉歊一起在鐘山的各個寺廟聽講佛法，因此共同在宋熙寺東澗卜地築屋，有在此終老的想法。

劉歊傳。劉歊，字士光，是劉訏的族兄。年幼時曾經獨自坐在空房間里，有一位老翁來到門前對劉歊說：『心力勇猛，能夠精通生死，但是不能夠長久地停留在一個地方。』說完就彈指離開了。劉歊長大后，精心學習佛法。有一位道人名叫釋寶誌，當時的人都無法揣測他。在興皇寺遇到劉歊，驚起說道：『隱居學道，清凈登佛。』如此說了三遍。

庾詵傳。庾詵，字彥寶，新野人。晚年以後，尤其遵奉佛教。在住宅內設立道場，環繞禮拜懺悔，一天六個時辰都不間斷。誦讀《法華經》，每天一遍。後半夜里，忽然看見一位道人，自稱願公，容貌舉止非常奇異，稱呼庾詵為上行先生，授予香就離開了。中大通四年（532年），因為白天睡覺忽然驚醒說：『愿公又來了，我不能夠長久住下去了。』臉色不變，說完就去世了，當時年齡七十八歲。全家人都聽到空中唱道：『上行先生已經往生彌陀凈域了。』

張孝秀傳。張孝秀，字文逸，南陽宛人。廣泛涉獵各種書籍，專心精研佛經，普遍

【English Translation】 English version The gentleman-in-waiting He Siceng received an imperial edict praising him. He died in the third year of Zhongdatong (531 AD) at the age of eighty-six.

Biography of Liu Huifei. Liu Huifei, styled Wenxuan, was a native of Pengcheng. He once traveled to Mount Kuang and visited the recluse Zhang Xiaoxiu. They got along very well, and he conceived the idea of spending his remaining years there. Therefore, he did not take office and resided in Donglin Temple. Liu Huifei was particularly well-versed in Buddhist scriptures and skilled in seal script and clerical script. He hand-copied more than two thousand volumes of Buddhist scriptures in the mountains, and he often recited more than one hundred volumes. He practiced diligently day and night. People from far and near admired him. Commentators said that since the death of Master Yuan (Huiyuan), nearly two hundred years had passed before there was such a flourishing as that of Zhang Xiaoxiu and Liu Huifei.

Biography of Liu Xu. Liu Xu, styled Yandu, was a native of Pingyuan. Liu Xu was skilled in metaphysics and especially well-versed in Buddhist scriptures. He once listened to lectures on Buddhism with his cousin Liu Xiao at various temples on Zhong Mountain. Therefore, they jointly chose a site to build a house east of Songxi Temple, with the intention of spending their remaining years there.

Biography of Liu Xiao. Liu Xiao, styled Shiguang, was Liu Xu's cousin. When he was young, he once sat alone in an empty room. An old man came to the door and said to Liu Xiao, 'Your mental strength is courageous and fierce, and you can master life and death, but you must not stay in one place for long.' After saying this, he snapped his fingers and left. When Liu Xiao grew up, he devoted himself to studying Buddhism. There was a Daoist named Shi Baozhi, whom people at the time could not fathom. He met Liu Xiao at Xinghuang Temple and exclaimed in surprise, 'Retreating to cultivate the Dao, pure and ascending to Buddhahood.' He said this three times.

Biography of Yu Shen. Yu Shen, styled Yanbao, was a native of Xinye. In his later years, he especially revered Buddhism. He established a Daoist temple in his residence, circumambulating and repenting, without interruption for six periods of the day. He recited the Lotus Sutra once every day. In the middle of the night, he suddenly saw a Daoist, who called himself Yuan Gong, whose appearance and demeanor were very strange. He called Yu Shen 'Superior Practice Gentleman' and gave him incense before leaving. In the fourth year of Zhongdatong (532 AD), he suddenly woke up from a nap and said, 'Yuan Gong has come again, I cannot stay long.' His expression did not change, and he died after saying this, at the age of seventy-eight. The whole family heard a voice in the air chanting, 'Superior Practice Gentleman has been reborn in the Pure Land of Amitabha.'

Biography of Zhang Xiaoxiu. Zhang Xiaoxiu, styled Wenyi, was a native of Wancheng in Nanyang. He widely studied various books and devoted himself to the study of Buddhist scriptures, universally

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通三年卒。時年四十二。室中皆聞有非常香氣。

孔休源傳。休源長子云章。篤信佛理。遍持經戒。官至岳陽王府咨議東揚州別駕。

謝舉傳。舉少博涉多通。尤長元理。及釋氏義。為晉陵郡時。常與義僧。遞講經論。徴士何引。自虎丘山赴之。其盛如此。

斐子野傳。子野末年。深信釋氏。持其教戒。終身飯麥食蔬。中大通二年卒。高祖敕撰眾僧傳二十卷。

陶弘景傳。弘景曾夢佛授其菩提記。名為勝力菩薩。乃詣鄮縣阿育王塔。自誓受五大戒。后太宋臨南徐州。欽其風素。召至後堂。與談論數日而去。太宗甚敬異之。

獨異志。梁武帝酷好佛法。然性多含恕。敕天下貢獻綾羅錦綺。不令織鳥獸之形。恐裁翦之時。有傷生物之意也。

佛法金湯編。梁簡文帝。委心妙法。遍覽元章。撰法集記二百卷。法寶聯璧四百餘篇。造資敬報恩二寺　　元帝為湘東王時。舍宮造天宮寺。請法聰居之。修崇佛事。即位於江陵。改元承聖。嘗著書曰金樓子。

佛祖統紀。陳針智者之兄。為梁晉安王中兵參軍。年四十。仙人張果相之曰。死在期月。師令行方等懺。針見天堂門牌曰。陳針之堂。后十五年。當生於此。果后見針。驚問曰。君服何藥。答曰但修懺耳。果曰。若非道力。安能超死

【現代漢語翻譯】 現代漢語譯本 通三年（525年）去世，時年四十二歲。去世時，家中所有人都聞到非常濃郁的香氣。

《孔休源傳》。孔休源的長子孔雲章，篤信佛理，廣泛持守經戒，官至岳陽王府咨議、東揚州別駕。

《謝舉傳》。謝舉年輕時博學多才，尤其擅長玄理和佛家義理。擔任晉陵郡守時，經常與義僧輪流講解經論。隱士何引從虎丘山前往拜訪，盛況如此。

《斐子野傳》。斐子野晚年深信佛教，持守佛教的教戒，終身吃麥飯和蔬菜。中大通二年（530年）去世，梁高祖（蕭衍）下令撰寫《眾僧傳》二十卷。

《陶弘景傳》。陶弘景曾夢見佛授予他菩提記，名為勝力菩薩。於是前往鄮縣阿育王塔，發誓受五大戒。後來太宗（蕭綱）擔任臨南徐州刺史，欽佩他的風範，召他到後堂，與他談論數日後離去。太宗非常敬重他。

《獨異志》。梁武帝（蕭衍）酷愛佛法，但天性寬容。下令天下進貢的綾羅錦綺，不許織鳥獸的形狀，恐怕裁剪的時候，有傷害生物的意思。

《佛法金湯編》。梁簡文帝（蕭綱）全心信奉佛法，廣泛閱讀佛經，撰寫法集記二百卷，法寶聯璧四百餘篇，建造資敬寺和報恩寺。元帝（蕭繹）擔任湘東王時，捨棄宮殿建造天宮寺，請法聰居住其中，修繕崇奉佛事。即位江陵后，改年號為承聖（552-555年），曾經著書名為《金樓子》。

《佛祖統紀》。陳針是智顗（智者大師）的哥哥，擔任梁晉安王的中兵參軍。四十歲時，仙人張果相面說他：『死期就在一個月內。』智顗大師令他行方等懺。陳針看見天堂的門牌上寫著：『陳針之堂，十五年後，應當生於此。』後來張果見到陳針，驚訝地問：『你服用了什麼藥？』陳針回答說：『只是修行懺法罷了。』張果說：『如果不是道力，怎麼能超越死亡呢？』

【English Translation】 English version He died in the third year of Datong (525), at the age of forty-two. At the time of his death, everyone in the house smelled an extraordinary fragrance.

From The Biography of Kong Xiuyuan. Kong Xiuyuan's eldest son, Kong Yunzhang, was a devout believer in Buddhist principles, widely upholding scriptures and precepts. He served as a consultant in the Yueyang Prince's court and as a registrar in Dongyang Prefecture.

From The Biography of Xie Ju. Xie Ju was learned and knowledgeable from a young age, especially skilled in metaphysics and Buddhist doctrines. When he was the governor of Jinling Commandery, he often lectured on scriptures and treatises with Buddhist monks. The recluse He Yin came from Tiger Hill to visit him, such was the grandeur of the occasion.

From The Biography of Fei Ziye. Fei Ziye deeply believed in Buddhism in his later years, upholding its precepts and abstaining from meat for his entire life, eating only wheat and vegetables. He died in the second year of Zhongdatong (530). Emperor Gaozu (Xiao Yan) ordered the compilation of Biographies of Eminent Monks in twenty volumes.

From The Biography of Tao Hongjing. Tao Hongjing once dreamed that the Buddha bestowed upon him a prophecy of enlightenment, naming him Shengli Bodhisattva. Thereupon, he went to the Ashoka Pagoda in Mao County and vowed to receive the five major precepts. Later, Emperor Taizong (Xiao Gang), then serving as the governor of Linnan Xuzhou, admired his character and invited him to the rear hall, where they discussed for several days before he departed. Emperor Taizong greatly respected him.

From The Record of Unique Matters. Emperor Wu of Liang (Xiao Yan) was extremely fond of Buddhism, but was naturally tolerant. He ordered that the silk and brocade contributed to the court should not be woven with the shapes of birds and animals, fearing that cutting them would harm living beings.

From The Golden Fortress of the Buddha-dharma. Emperor Jianwen of Liang (Xiao Gang) wholeheartedly devoted himself to the wonderful Dharma, extensively reading Buddhist scriptures, compiling Records of Dharma Collections in two hundred volumes, and Linked Jewels of the Dharma Treasure in over four hundred chapters. He built the Zijing Temple and the Bao'en Temple. When Emperor Yuan (Xiao Yi) was the Prince of Xiangdong, he donated his palace to build the Tiangong Temple, inviting Facong to reside there and cultivate Buddhist affairs. After ascending the throne in Jiangling, he changed the reign title to Chengsheng (552-555), and once wrote a book called Jinlouzi.

From A Comprehensive Record of the Buddha's Lineage. Chen Zhen, the elder brother of Zhiyi (the Great Master Zhi Zhe), served as a military advisor to the Prince of Jin'an of Liang. At the age of forty, the immortal Zhang Guo divined his fate, saying, 'Your death is within a month.' Master Zhiyi ordered him to perform the Fangdeng repentance. Chen Zhen saw a plaque on the gate of heaven that read, 'Hall of Chen Zhen, to be born here in fifteen years.' Later, Zhang Guo saw Chen Zhen and asked in surprise, 'What medicine have you taken?' Chen Zhen replied, 'I have only practiced repentance.' Zhang Guo said, 'If not for the power of the Dao, how could you have transcended death?'

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。竟延十五年而終。智者嘗為其撰小止觀。咨受修習。夙夜不怠。

陳書江總傳。總嘗自敘其略曰。歷升清顯。備位朝列不。邀世利。不涉權幸。嘗撫躬仰天太息曰。莊青翟位至丞相。無跡可紀。趙元叔為上計吏。光乎列傳。官陳以來。未嘗逢迎一物。于預一事。悠悠風塵。流俗之士。頗致怨憎。榮枯寵辱。不以介意。太建之世。權移群小。諂嫉作威。屢被摧黜。奈何命也。後主昔在東朝。留意文藝。夙荷昭晉。恩紀契闕。嗣位之日。時寄謬隆。儀形天府。釐正庶績。八法六典無。所不統。昔晉武帝。䇿荀公曾曰。周之冢宰。今之尚書令也。況復才未半古尸素。若茲晉太尉陸玩云。以我為三公。知天下無人矣。軒冕儻來之一物。豈是預要乎。弱歲歸心釋教。年二十餘。入鐘山。就靈曜寺則法師。受菩薩戒。暮齒官陳與攝山布上人游款。深悟苦空。更復練戒。運善於心。行慈於物。頗知自勵。而不能蔬。菲尚染塵勞。以此負愧生平耳。總之自敘。時人謂之實錄。

姚察傳。察幼年嘗。就鐘山明慶寺尚禪師。受菩薩戒。及官陳。祿俸皆舍寺起造。並追為禪師樹碑。文甚遒麗。及是遇見梁國子祭酒蕭子云書此寺禪齋詩。覽之愴然。乃用蕭韻。述懷為詠。詞又哀切。法俗益以此稱之。察愿讀一藏經。並已究竟將終

【現代漢語翻譯】 現代漢語譯本：最終延續了十五年而去世。智顗（智者大師）曾經為他撰寫《小止觀》，他請教並修習，早晚都不懈怠。

《陳書·江總傳》記載，江總曾經自己敘述他的大概經歷說：『歷任高官顯職，位列朝廷，不追求世俗的利益，不參與權貴之間的勾結。』他曾經撫摸著身體仰望天空嘆息說：『莊青翟位至丞相，卻沒有事蹟可以記載；趙元叔作為上計吏，卻在列傳中光彩奪目。』自從陳朝以來，未曾逢迎過任何事物，參與過任何事情。悠悠世事，那些隨波逐流的人，頗為怨恨憎惡我。榮華衰敗、受寵受辱，都不放在心上。太建年間（569年-582年），權力轉移到一些小人手中，他們諂媚嫉妒，作威作福，我屢次遭到貶斥，這也是命運啊！後主（陳叔寶）過去在東宮的時候，留心於文藝，早就受到昭明太子（蕭統）的恩遇，情誼深厚。繼位之後，時常給予我過分的恩寵，讓我參與朝廷的政事，匡正各種事務，八法六典沒有不統領的。過去晉武帝（司馬炎）曾經對荀勖說：『周朝的冢宰，就是現在的尚書令啊。』更何況我的才能還不及古代的尸素。就像晉太尉陸玩說：『讓我擔任三公，就知道天下沒有人了。』高官厚祿這種意外之物，難道是我預先想要的嗎？年少時就歸心佛法，二十多歲時，進入鐘山，跟隨靈曜寺的則法師，受菩薩戒。晚年在陳朝為官，與攝山布上人交往密切，深刻領悟到苦空的道理，更加精進持戒，在心中執行善念，以慈悲對待萬物，頗能自我勉勵。只是不能吃素，還沾染著世俗的塵勞，因此感到愧對一生。』江總的自述，當時的人稱之為實錄。

《姚察傳》記載，姚察幼年時曾經在鐘山明慶寺跟隨尚禪師，受菩薩戒。等到在陳朝做官，把俸祿都捐給寺廟用來建造，並且追念禪師，為他樹立碑文，文辭非常遒勁華麗。等到他看見梁國子祭酒蕭子云所寫的這座寺廟禪堂詩，讀後感到悲傷，於是用蕭子云的韻腳，抒發自己的情懷，詩詞又非常哀切。僧俗更加因此稱讚他。姚察發願讀完一部藏經，並且已經接近完成。

【English Translation】 English version: He eventually passed away after fifteen years. Zhiyi (智顗, the Great Master Zhi Zhe) once wrote 'Small Samatha-Vipassana' for him, which he consulted and practiced diligently, day and night.

The 'Biography of Jiang Zong' in the 'Book of Chen' records that Jiang Zong once narrated his own experiences, saying: 'I have held high and prominent positions, ranking among the court officials, without seeking worldly benefits or engaging in collusion with powerful figures.' He once stroked his body, looked up at the sky, and sighed, 'Zhuang Qingzhai reached the position of Prime Minister, yet there are no deeds to record; Zhao Yuanshu, as an accountant, shines brightly in the biographies.' Since the Chen dynasty, I have never flattered anything or participated in anything. The fleeting world, those who follow the crowd, harbor resentment and hatred towards me. Prosperity and decline, favor and disgrace, I do not take to heart. During the Taijian era (太建, 569-582 AD), power shifted to petty people, who flattered and were jealous, wielding power and influence, and I was repeatedly demoted. This is fate!' When the Later Ruler (Chen Shubao) was in the Eastern Palace, he paid attention to literature and art, and had long received the favor of Prince Zhaoming (Xiao Tong), with deep affection. After succeeding to the throne, he often bestowed excessive favor upon me, allowing me to participate in the affairs of the court, rectifying various matters, and overseeing all aspects of the Eight Laws and Six Classics. In the past, Emperor Wu of Jin (Sima Yan) once said to Xun Xu, 'The Grand Minister of Zhou is the current Minister of the Imperial Secretariat.' Moreover, my talent is not even half that of the ancient Shi Su. Just like the Grand Commandant of Jin, Lu Wan, said, 'If I am appointed as one of the Three Dukes, it means there is no one else in the world.' High office and generous salary, such unexpected things, are they what I desired beforehand?' In his youth, he devoted himself to Buddhism, and in his twenties, he entered Zhongshan and followed Dharma Master Ze of Lingyao Temple to receive the Bodhisattva precepts. In his later years, while serving as an official in the Chen dynasty, he had close interactions with the Layman Bu of Sheshan, deeply understanding the principles of suffering and emptiness, further diligently upholding the precepts, cultivating good thoughts in his heart, and treating all things with compassion, able to encourage himself. However, he could not abstain from meat and still indulged in worldly affairs, thus feeling ashamed for his entire life.' Jiang Zong's self-narration was regarded as a true record by the people of that time.

The 'Biography of Yao Cha' records that Yao Cha, in his youth, once followed Zen Master Shang at Mingqing Temple in Zhongshan to receive the Bodhisattva precepts. When he became an official in the Chen dynasty, he donated all his salary to the temple for construction and commemorated the Zen master by erecting a stele for him, with very vigorous and beautiful writing. When he saw the Zen Hall poem of this temple written by Xiao Ziyun, the Libationer of the Liang State Academy, he felt sad after reading it, so he used Xiao Ziyun's rhyme to express his feelings, and the poems were very mournful. Monks and laypeople praised him even more for this. Yao Cha vowed to read a complete Tripitaka and was nearing completion.

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曾無痛惱。但西向坐。正念云。一切空寂。其後身體柔軟。顏色如恒。察諳識內典。所撰寺塔及眾僧文章。特為綺密。

王固傳。固清虛寡慾。居喪以孝聞。又崇信佛法。及丁所生母憂。遂終身蔬食。夜則坐禪。晝誦佛經。兼習成實論義。而於元言非所長。嘗聘于西魏。因宴饗之際。請停殺一羊。羊于固前跪拜。又宴于昆明池。魏人以南人嗜魚。大設罟網。固以佛法咒之。遂一鱗不獲。

傅縡傳。縡篤信佛教。從興皇寺惠朗法師。受三論。盡通其學。時有大心皓法師。著無諍論。以詆之。縡乃為明道論。用釋其難。其略曰。無諍論言。比有弘三論者。雷同訶詆。恣言罪狀。歷毀諸師。非斥眾學。論中道而執偏心。語忘懷而競獨勝。方學數論。更為仇敵。仇敵既構。諍斗大生。以此之心。而成罪業。罪業不止。豈不重增生死太苦聚集。答曰。三論之興。為日久矣。龍樹創其源。除內學之偏見。提婆揚其旨。蕩外道之邪執。欲使大化流而不壅。元風闡而無墜。其言曠其意遠。其道博其流深。斯固龍象之騰驤。鯤鵬之摶運。蹇乘決羽。豈能觖望其間哉。頃代澆薄。時無曠士。荀習小學。以化蒙心。漸染成俗。遂迷正路。唯競穿鑿。各肆營造。枝葉徒繁。本源日翳。一師解釋。復異一師。更改舊宗。各立新意。同

【現代漢語翻譯】 現代漢語譯本 未曾有任何痛苦煩惱。只是朝西端坐，以正念想著：一切皆是空寂。之後身體柔軟，容顏如常。他精通佛家經典，所撰寫的寺廟、佛塔以及僧眾的文章，尤其精妙細緻。

王固傳。王固清心寡慾，因居喪盡孝而聞名。又崇信佛法。等到遭逢生母的喪事，於是終身吃素，夜晚則坐禪，白天誦讀佛經，兼習《成實論》的義理。但他並不擅長玄言。曾經出使西魏（535年-557年），在宴會之際，請求停止宰殺一隻羊。那隻羊在王固面前跪拜。又一次在昆明池宴飲，魏人認為南方人喜歡吃魚，於是大量設定漁網。王固用佛法咒語加持，結果一條魚也沒捕到。

傅縡傳。傅縡篤信佛教，跟隨興皇寺的惠朗法師學習三論，完全通曉了其中的學問。當時有大心皓法師，著有《無諍論》，用來詆譭三論。傅縡於是撰寫《明道論》，用來解釋其中的疑難。其大略是：《無諍論》中說，近來有弘揚三論的人，隨聲附和地詆譭，肆意地說別人的罪狀，歷數並詆譭各位法師，否定排斥各種學說。談論中道卻懷著偏頗之心，說著要忘懷一切卻爭著要獨自取勝。學習數論，反而結下仇怨。仇怨既然結下，爭鬥就大大產生。用這樣的心，反而造成罪業。罪業不止息，豈不是加重了生死輪迴的巨大痛苦的聚集？回答說：三論的興起，已經很久了。龍樹（Nāgārjuna）開創了它的源頭，去除內學的偏見；提婆（Āryadeva）發揚它的宗旨，掃蕩外道的邪見。想要使佛法教化流通而不阻塞，使玄妙的風氣闡揚而不衰落。它的言論曠達，它的意境深遠，它的道理博大，它的流傳深遠。這實在是龍象的騰飛，鯤鵬的展翅。駑馬和折斷的羽毛，怎麼能期望看到其中的景象呢？近代的風氣澆薄，時代沒有曠達之士，只學習小學，用它來矇蔽心靈。漸漸地沾染成俗，於是迷失了正路，只爭著穿鑿附會，各自肆意營造，枝葉徒然繁茂，本源卻日益昏暗。一位法師的解釋，又不同於另一位法師。更改舊有的宗旨，各自樹立新的見解。相同

【English Translation】 English version He had no pain or distress. He simply sat facing west, with right mindfulness contemplating: all is empty and still. Afterwards, his body was supple, and his complexion as usual. He was well-versed in Buddhist scriptures, and the temples, pagodas, and essays for the Sangha that he composed were particularly exquisite and detailed.

Biography of Wang Gu. Wang Gu was pure, desireless, and known for his filial piety during mourning. He also deeply believed in Buddhism. When he encountered the mourning of his birth mother, he became a vegetarian for life, meditated at night, and recited Buddhist scriptures during the day, while also studying the doctrines of the Satya-siddhi-śāstra. However, he was not skilled in metaphysical discourse. Once, when he was an envoy to Western Wei (535-557 CE), during a banquet, he requested that the slaughter of a sheep be stopped. The sheep knelt before Wang Gu. Another time, at a banquet at Kunming Lake, the Wei people, believing that southerners liked to eat fish, set up many nets. Wang Gu chanted Buddhist mantras over them, and as a result, not a single fish was caught.

Biography of Fu Zai. Fu Zai deeply believed in Buddhism and studied the Three Treatises (Sanlun) with Dharma Master Huilang of Xinghuang Temple, fully mastering their teachings. At that time, Dharma Master Daxin Hao wrote the Treatise on Non-Contention (Wuzheng Lun) to criticize the Three Treatises. Fu Zai then wrote the Treatise on Clarifying the Path (Mingdao Lun) to explain its difficulties. Its summary is: The Treatise on Non-Contention says, 'Recently, there are those who promote the Three Treatises, echoing each other in denouncing and recklessly speaking of others' faults, enumerating and slandering various teachers, and denying and rejecting various schools of thought. They talk about the Middle Way but hold biased minds, and speak of forgetting everything but compete for individual victory. Studying numerology, they instead create enemies. Since enemies are created, great strife arises. With such a mind, they create karmic offenses. If karmic offenses do not cease, wouldn't it increase the accumulation of the great suffering of birth and death?' The reply says: 'The rise of the Three Treatises has been long. Nāgārjuna (Longshu) created its source, removing the biases of internal learning; Āryadeva (Tí婆) promoted its principles, sweeping away the heretical views of external paths. They want to make the Buddhist teachings flow without obstruction, and make the profound atmosphere flourish without decline. Its words are broad, its meaning is far-reaching, its doctrine is vast, and its transmission is deep. This is truly the soaring of dragons and elephants, and the flight of the Kunpeng. How can a weak horse and broken feathers hope to see the scenery within it? In recent times, the atmosphere is thin, and the times lack broad-minded scholars, only learning elementary studies, using it to deceive the mind. Gradually becoming accustomed to customs, they then lose the right path, only competing to interpret and construct, each recklessly building, the branches and leaves are merely flourishing, but the source is becoming increasingly dim. One teacher's explanation is different from another teacher's. Changing the old doctrines, each establishing new ideas. Same'

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學之中。取寤復別。如是展轉。添糅倍多。總而用之。心無的準。擇而行之。何者為正。豈不渾沌傷竅。嘉樹弊牙。雖復人說非馬家握靈蛇以無當之卮同畫地之餅矣。其于失道。不亦宜乎。攝山之學。則不如是。守一遵本無改作之過。約文申意。杜臆斷之情。言無預說。理非宿構。睹緣爾乃應見敵。然後動縱橫絡繹。忽恍杳冥。或彌綸而不窮。或消散而無所。煥乎有文章。蹤朕不可得。深乎不可量。即事而非遠。凡相酬對。隨理詳核。有何嫉詐干犯諸師。且諸師所說。為是可毀。為不可毀。若可毀者。毀故為衰。若不可毀。毀自不及法師。何獨蔽護不聽毀乎。且教有大小。備在聖誥。大乘之文。則指斥小道。今弘大法。寧得不言大乘之意耶。斯則褒貶之事。從弘放學與奪之辭。依經議論。何得見佛說。而信順在我語。而忤逆無諍。平等心如是耶。且忿恚煩惱。凡夫恒性。失禮之徒。率皆有此。豈可以三修。未愜六師懷恨。而蘊涅槃妙法。永不宣揚。但冀其忿憤之心。既極恬淡之寤自成耳。人面不同。其心亦異。或有辭意相反。或有心口相符。豈得必謂他人說中道。而心偏執。己行無諍。外不違而內平等。仇敵斗訟。豈我事焉罪業。聚集斗諍者所畏耳無諍論言。攝山大師誘進化導。則不如此。即習行於無諍者也。導悟之

德。既往淳一之風。已澆競勝之心。阿毀之曲。盛于茲矣。吾愿息諍以通道。讓勝以忘德。何必排拂異家生其恚怒者乎。若以中道之心。行於成實。亦能不諍。若以偏著之心。說于中論。亦得有諍。固知諍與不諍。偏在一法。答曰。攝山大師。寔無諍矣。但法師所賞。未衷其節。彼靜守幽谷。寂爾無為。凡有訓勉。莫匪同志。從容語嘿。物無間然。故其意雖深。其言甚約。今之敷暢。地勢不然。處王城隅居聚之落之內。呼吸顧望之客。唇吻縱橫之士。奮鋒穎勵羽翼。明目張膽。被堅執銳。騁異家炫別解。窺伺間隙。邀冀長短。與相酬對。捔其輕重。豈得默默無言。唯唯應命。必須掎摭同異。發擿玼瑕。忘身而弘道。忤俗而通教。以此為病。益知未達。若令大師。當此之地。亦何必默己而為法師所貴耶。法師又言。吾愿息諍以通道。讓勝以忘德。道德之事。不止在諍與不諍。讓與不讓也。此語直是人間所重。法師慕而言之。竟未知勝。若為可讓也。若他人道高。則自勝不勞讓矣。他人道劣。則雖讓而無益矣。欲讓之辭。將非虛設。中道之心。無處不可成。寔三論何事致乖。但須息守株之解。除膠柱之意。是事皆中也。來旨言諍與不諍。偏在一法。何為獨褒無諍耶。詎非矛楯。無諍論言。邪正得失。勝負是非。必生於心矣

。非謂所說之法。而有定相。論勝劣也。若異論是非。以偏著為失。言無是無非。消彼得失。以此論為勝妙者。他論所不及。此亦為失也。何者凡心所破。豈無心於能破。則勝負之心不忘。寧不存勝者乎。斯則矜我為得棄他之失。即有取捨。大生是非。便是增諍。答曰。言為心使。心受言詮。和合根塵。鼓動風氣。故成語也。事必由心。實如來說至於心造。偽以使口。口行詐以應心。外和而內險。言隨而意逆。求利養引聲名。入道之人。在家之士。斯輩非一。聖人所以曲陳教誡。深致防杜說見在之殃咎。敘將來之患害。此文明著。甚於日月。猶有亡愛軀冒峻制蹈湯炭甘。齏粉必行。而不顧也。豈能悅無諍之作。而回首革音耶。若弘道之人。宣化之士。心知勝也。口言勝也。心知劣也。口言劣也。亦無所苞藏。亦無所忌憚。但直心而行之耳他。道雖劣。聖人之教也。己德雖優。亦聖人之教也。我勝則聖人勝。他劣則聖人劣。聖人之優劣。蓋根緣所宜爾。于彼於此。何所厚薄哉。雖復終日按劍。極夜擊析。瞋目以爭得失。作氣以求勝負。在誰處乎。有心之與無心。徒欲分別虛空耳。何意不許我論說。而使我謙退。此謂鷦鵬已翔于寥廓。而虞者猶窺藪澤而求之。嗟乎丈夫。當弘斯道矣。無諍論言。無諍之道。通於內外。子所

言須諍者。此用末而救本。失本而營末者也。今為子言之。何則若依外典。尋書契之前。至淳之世。樸質其心。行不言之教。當於此時。民至老死。不相往來。而各得其所。復有何諍乎。固知本來不諍。是物之真矣。答曰。諍與無諍。不可偏執。本之與末。又安可知。由來不諍。寧知非末。於今而諍。何驗非本。夫居后而望前。則為前居前。而望后則為后。而前後之事。猶如彼此。彼呼此為彼。此呼彼為彼。彼此之名。的居誰處。以此言之萬。事可知矣。本末前後。是非善惡。可恒守邪。何得自信聰明。廢他耳目。夫水泡生滅。火輪旋轉。入牢阱受。羈紲生憂。畏起煩惱。其失何哉。不與道相應。而起諸見故也。相應者。則不然。無為也無不為也。善惡不能偕。而未曾離善惡。生死不能至。亦終然在生死。故得永離。而任放焉。是以聖人。念繞桎之不脫。愍黏膠之難離。故慇勤教示。備諸便巧。希向之徒涉。求有類雖。驎角難成。象形易失。寧得不彷彿。遐路勉勵。短晨且當念己身之善惡。莫揣他物。而欲分別。而言我聰明我知見我計校我思維。以此而言。亦為疏矣。他人者實難測或。可是凡夫真爾亦可。是聖人。俯同時俗所宜。見果報所應睹。安得肆胸衿盡情性。而生譏誚乎。正應虛己。而游乎世。俯仰于電露之間

耳。明月在天。眾木咸見。清風在林。群籟畢響。吾豈逆物哉。不入鮑魚。不甘腐鼠。吾豈同物哉。誰能知我共行斯路。浩浩堂堂乎。豈復見有諍為非。無諍為是。此則諍者自諍。無諍者自無諍。吾俱取而用之。寧勞法師。費功夫點筆紙。但申于無諍弟子。疲唇舌消晷漏。唯對於明道。戲論于糟粕哉。必欲且考真偽。暫觀得失。無過依賢聖之言。檢行藏之理。始終研究。表裡綜覈。使浮辭無所用。詐道自然消。請待后筵。以觀其妙矣。

徐陵傳。陵少而崇信釋教。經論多所精解。後主在東宮。令陵講大品經義。學名僧。自遠雲集。每講筵商較四座。莫能與抗。目有青睛。時人以為聰慧之相也　　孝克陵之第三弟也。東遊居於錢塘之佳義里。與諸僧討論釋典。遂通三論。每日二時講佛經。晚講禮傳。道俗受業者。數百人。天嘉中除郯令非其好也。尋復去職。太建四年。徴為秘書丞。不就。乃蔬食長齋。持菩薩戒。晝夜講誦法華經。高宗甚嘉其操行。孝克以疾卒。時年七十三。臨終正坐唸佛。室內有非常異香氣。鄰里皆驚異之。

佛祖統紀。陳永陽王伯智字䇿之。文帝第八子。至德初。出為東陽刺史。請大師出鎮開講。致書至三。師遂往。王與子湛家人。同稟菩薩戒。執弟子禮。晝聆講說。夜習坐禪。講事將

【現代漢語翻譯】 現代漢語譯本： 耳。如同明月懸掛在天空，萬木都能看見它的光輝；清風吹拂在樹林間，各種聲音都響起來。我怎麼會違背事物的本性呢？不進入堆放鮑魚的地方，不吃腐爛的老鼠，我怎麼會和這些東西一樣呢？誰能理解我共同行走在這條道路上，如此浩大光明？難道還要看到有人爭論什麼是錯的，什麼是對的嗎？認為沒有爭論就是對的嗎？這樣爭論的人只是在和自己爭論，沒有爭論的人也只是在和自己沒有爭論的狀態相對立。我全部都拿來利用。寧願勞煩法師，花費功夫在筆墨紙張上，只是向那些沒有爭論的弟子們闡述，耗費唇舌，消磨時間，難道只是爲了對著那些糟粕進行戲謔的討論嗎？如果一定要考察真偽，暫時觀察得失，沒有什麼比依據賢聖的言論，檢查自己的行為更合適的了。始終研究，從裡到外綜合考察，使虛浮的言辭沒有用武之地，虛假的道理自然消失。請等待以後的宴席，來觀看其中的奧妙吧。

徐陵傳記載，徐陵年少時就崇信佛教，對佛經義理多有精深理解。後主（陳後主，553年-604年）在東宮時，讓徐陵講解《大品經》（般若經的別稱）的義理，很多有學問的名僧，從遠方聚集而來。每次講經時，大家互相辯論，四座的人沒有能和他對抗的。徐陵的眼睛是青色的，當時的人認為這是聰慧的象徵。

徐孝克是徐陵的第三個弟弟。他到東邊遊歷，居住在錢塘的佳義里。和眾僧人討論佛經，於是通曉了《三論》（中觀宗的重要論著）。每天有兩個時辰講解佛經，晚上講解《禮傳》。道士和俗人前來拜他為師學習的人，有數百人。天嘉年間（560年-566年）被任命為郯縣縣令，但他不喜歡這個職位。不久又辭去了官職。太建四年（572年），被徵召為秘書丞，沒有就任。於是吃素，長期齋戒，持菩薩戒，日夜誦讀《法華經》。高宗（陳高宗，530年-582年）非常讚賞他的操行。徐孝克因病去世，當時七十三歲。臨終時端正地坐著唸佛，室內有非常奇異的香氣，鄰里都感到驚異。

《佛祖統紀》記載，陳朝的永陽王陳伯智，字䇿之，是文帝（陳文帝，522年-566年）的第八個兒子。至德初年（583年），出任東陽郡刺史，請大師出山到東陽鎮主持講法。寫信三次，大師才前往。永陽王和他的兒子陳湛以及家人，一同接受了菩薩戒，以弟子的禮節對待大師。白天聽大師講經說法，晚上練習坐禪。講經的事情將要 English version: Ear. Like the bright moon in the sky, all trees can see its light; the clear wind blows through the forest, and all kinds of sounds resonate. How could I go against the nature of things? Not entering a place where abalones are piled up, nor eating rotten rats, how could I be the same as these things? Who can understand me walking together on this path, so vast and bright? Must we still see people arguing about what is wrong and what is right? Thinking that no argument is right? Those who argue are only arguing with themselves, and those who do not argue are only opposing themselves to the state of not arguing. I take and use them all. I would rather trouble the Dharma master, spending effort on pen and paper, only to explain to those disciples who have no contention, wasting lips and tongue, wasting time, is it only to have a playful discussion about the dregs? If you must examine the truth and falsehood, and temporarily observe the gains and losses, there is nothing more suitable than relying on the words of the wise and saints, and examining the principles of one's own conduct. Study from beginning to end, comprehensively examine from inside to outside, so that floating words have no use, and false doctrines naturally disappear. Please wait for the later banquet to see its wonders.

The biography of Xu Ling records that Xu Ling believed in Buddhism from a young age and had a deep understanding of the doctrines of the Buddhist scriptures. When the Later Ruler (Chen Houzhu, 553-604 AD) was in the Eastern Palace, he asked Xu Ling to explain the meaning of the Dapin Jing (another name for the Prajna Sutra), and many learned monks gathered from afar. Each time he lectured on the scriptures, everyone debated with each other, and no one in the audience could contend with him. Xu Ling's eyes were blue, and people at that time thought this was a sign of intelligence.

Xu Xiaoke was Xu Ling's third younger brother. He traveled east and lived in Jiayi Lane in Qiantang. He discussed Buddhist scriptures with the monks, and thus became proficient in the Three Treatises (important works of the Madhyamaka school). He lectured on Buddhist scriptures for two hours every day, and lectured on the Book of Rites in the evening. There were hundreds of Taoists and laypeople who came to study with him. In the Tianjia period (560-566 AD), he was appointed as the magistrate of Tan County, but he did not like this position. Soon he resigned from his post. In the fourth year of Taijian (572 AD), he was summoned to be the Secretary Assistant, but he did not take office. So he ate vegetarian food, fasted for a long time, observed the Bodhisattva precepts, and recited the Lotus Sutra day and night. Emperor Gaozong (Chen Gaozong, 530-582 AD) greatly admired his conduct. Xu Xiaoke died of illness at the age of seventy-three. When he was dying, he sat upright and recited the Buddha's name, and there was a very strange fragrance in the room, which surprised the neighbors.

The Comprehensive Record of Buddhas and Patriarchs records that Chen Bozhi, the Prince of Yongyang of the Chen Dynasty, whose courtesy name was Ce Zhi, was the eighth son of Emperor Wen (Emperor Wen of Chen, 522-566 AD). In the early years of Zhide (583 AD), he was appointed as the governor of Dongyang County, and invited the great master to come to Dongyang to preside over the Dharma talks. He wrote three letters before the great master went. Prince Yongyang, his son Chen Zhan, and his family all received the Bodhisattva precepts and treated the great master with the etiquette of disciples. During the day, they listened to the great master's lectures, and at night, they practiced meditation. The matter of lecturing was about to

【English Translation】 English version: Ear. Like the bright moon in the sky, all trees can see its light; the clear wind blows through the forest, and all kinds of sounds resonate. How could I go against the nature of things? Not entering a place where abalones are piled up, nor eating rotten rats, how could I be the same as these things? Who can understand me walking together on this path, so vast and bright? Must we still see people arguing about what is wrong and what is right? Thinking that no argument is right? Those who argue are only arguing with themselves, and those who do not argue are only opposing themselves to the state of not arguing. I take and use them all. I would rather trouble the Dharma master, spending effort on pen and paper, only to explain to those disciples who have no contention, wasting lips and tongue, wasting time, is it only to have a playful discussion about the dregs? If you must examine the truth and falsehood, and temporarily observe the gains and losses, there is nothing more suitable than relying on the words of the wise and saints, and examining the principles of one's own conduct. Study from beginning to end, comprehensively examine from inside to outside, so that floating words have no use, and false doctrines naturally disappear. Please wait for the later banquet to see its wonders.

The biography of Xu Ling records that Xu Ling believed in Buddhism from a young age and had a deep understanding of the doctrines of the Buddhist scriptures. When the Later Ruler (Chen Houzhu, 553-604 AD) was in the Eastern Palace, he asked Xu Ling to explain the meaning of the Dapin Jing (another name for the Prajna Sutra), and many learned monks gathered from afar. Each time he lectured on the scriptures, everyone debated with each other, and no one in the audience could contend with him. Xu Ling's eyes were blue, and people at that time thought this was a sign of intelligence.

Xu Xiaoke was Xu Ling's third younger brother. He traveled east and lived in Jiayi Lane in Qiantang. He discussed Buddhist scriptures with the monks, and thus became proficient in the Three Treatises (important works of the Madhyamaka school). He lectured on Buddhist scriptures for two hours every day, and lectured on the Book of Rites in the evening. There were hundreds of Taoists and laypeople who came to study with him. In the Tianjia period (560-566 AD), he was appointed as the magistrate of Tan County, but he did not like this position. Soon he resigned from his post. In the fourth year of Taijian (572 AD), he was summoned to be the Secretary Assistant, but he did not take office. So he ate vegetarian food, fasted for a long time, observed the Bodhisattva precepts, and recited the Lotus Sutra day and night. Emperor Gaozong (Chen Gaozong, 530-582 AD) greatly admired his conduct. Xu Xiaoke died of illness at the age of seventy-three. When he was dying, he sat upright and recited the Buddha's name, and there was a very strange fragrance in the room, which surprised the neighbors.

The Comprehensive Record of Buddhas and Patriarchs records that Chen Bozhi, the Prince of Yongyang of the Chen Dynasty, whose courtesy name was Ce Zhi, was the eighth son of Emperor Wen (Emperor Wen of Chen, 522-566 AD). In the early years of Zhide (583 AD), he was appointed as the governor of Dongyang County, and invited the great master to come to Dongyang to preside over the Dharma talks. He wrote three letters before the great master went. Prince Yongyang, his son Chen Zhan, and his family all received the Bodhisattva precepts and treated the great master with the etiquette of disciples. During the day, they listened to the great master's lectures, and at night, they practiced meditation. The matter of lecturing was about to

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解。立法名曰靜智。制疏文設大會。度人出家。鑄大士像。其疏有云。愿生生世世。與天臺阇黎及講眾。黑白恒結善友。俱向一乘。師謂門人智越曰。吾欲勸王修福禳禍。越曰。府僚非舊。或有炎涼遂止。其後王出遊。墜馬將絕。師為率眾行觀音懺法。遂覺微醒。憑幾而坐。見一梵僧。手擎香爐。繞王一匝。香氣徘徊。痛惱頓釋。

沈君理字仲倫。吳興人。尚陳武帝女會稽長公主位儀。同受大師菩薩戒。制疏請住。瓦官開法華經題。宣帝敕停朝一日。令群臣往聽。時光祿王固。侍中孔煥。尚書毛喜。僕射周弘正。俱服戒香。同餐妙法。仍請一夏。剖釋元義。道俗俱會。開悟為多　　毛喜字伯父陽武人。少好學善草𨽻。陳宣帝時。為五兵尚書。瓦官法會。獲預聽眾。懇求禪要。躬執弟子禮。受六妙門。及四十二字法門。旦夜研習。不因事廢。

魏書崔浩傳。浩非毀佛法。而妻郭氏。敬好釋典。時時誦讀。浩怒取而焚之。捐灰于廁中。及浩幽執。置之檻內。送于城南。使衛士數十人溲其上。呼聲嗷嗷。聞於行路。自宰司之被戮辱。末有如浩者。世皆以為報應之驗也。始浩與冀州刺史頤。滎陽太守模等。年皆相次。浩為長。次模次頤。三人別祖。而模頤為親。浩恃其家世魏晉公卿。常侮模頤。模謂人曰。桃簡正

【現代漢語翻譯】 現代漢語譯本： 解（理解）。立法名為靜智。制定奏疏，設立大會，為人們剃度出家，鑄造大士像。他的奏疏中寫道：『愿生生世世，與天臺阇黎（梵語，意為導師）及講眾，僧俗永遠結為善友，共同趨向一乘（佛教教義，指唯一的成佛之道）。』

慧思禪師對門人智越說：『我想要勸說國王修福消災。』智越說：『府中的官員不是舊人，或許會有趨炎附勢的情況，還是停止吧。』

之後，國王出遊，墜馬將要死去。慧思禪師率領眾人舉行觀音懺法。國王於是感覺稍微清醒，靠著幾案坐起來，看見一位梵僧，手裡拿著香爐，繞著國王轉了一圈。香氣徘徊，痛苦煩惱頓時消散。 沈君理，字仲倫，吳興人。娶了陳武帝的女兒會稽長公主為妻，與她一同受了慧思大師的菩薩戒。他撰寫奏疏，請求慧思禪師住在瓦官寺開講《法華經題》。陳宣帝下令停止朝政一天，讓群臣前去聽講。當時的光祿大夫王固、侍中孔煥、尚書毛喜、僕射周弘正，都佩服戒香，一同享用妙法。仍然請求慧思禪師講經一個夏天，剖析元義（佛教教義，指深奧的道理）。僧俗都來參加，開悟的人很多。 毛喜，字伯父，陽武人。年少時愛好學習，擅長草書隸書。陳宣帝時期，擔任五兵尚書。在瓦官寺的法會上，得以參與聽講。他懇切地請求禪要（佛教教義，指禪定的要訣），親自執弟子禮，接受六妙門（佛教修行方法）以及四十二字法門（佛教修行方法）。早晚研習，不因事務而荒廢。 《魏書·崔浩傳》記載，崔浩誹謗佛法，而他的妻子郭氏，卻敬重喜愛佛經，時常誦讀。崔浩憤怒地拿來燒燬，將灰燼丟到廁所中。等到崔浩被囚禁，關在檻車裡，送到城南處決，讓衛士數十人往他身上撒尿，呼叫的聲音悽慘，路人都聽得到。自從宰相司徒被處以如此侮辱的刑罰，沒有像崔浩這樣的。世人都認為是報應的驗證。當初，崔浩與冀州刺史頤、滎陽太守模等人，年齡都相近，崔浩年長，其次是模，再次是頤。三人不是同一祖先，而模和頤是親戚。崔浩仗著他的家世是魏晉時期的公卿，常常侮辱模和頤。模對人說：『桃簡正直……』

【English Translation】 English version: Explanation (Understanding). The established law is named Jingzhi (Quiet Wisdom). He created memorials, established grand assemblies, ordained people to leave home (become monks), and cast statues of Mahasattvas (Great Beings). In his memorial, it was written: 'May I, in every life and every world, be forever bound as virtuous friends with the Tiantai Ajari (Sanskrit term for teacher) and the assembly of lecturers, both monastic and lay, together heading towards the One Vehicle (Buddhist doctrine, referring to the singular path to Buddhahood).'

Chan Master Huisi said to his disciple Zhiyue: 'I want to advise the king to cultivate blessings and avert disasters.' Zhiyue said: 'The officials in the court are not the same as before, and there may be those who are opportunistic. It is better to stop.'

Later, the king went on an excursion and fell from his horse, on the verge of death. Chan Master Huisi led the assembly to perform the Guanyin (Avalokiteśvara) repentance ritual. The king then felt slightly awake, leaned on a table and sat up. He saw a Brahman monk, holding an incense burner in his hand, circling the king once. The fragrance lingered, and the pain and vexation immediately dissipated. Shen Junli, styled Zhonglun, was a native of Wuxing. He married the Princess of Kuaiji, daughter of Emperor Wu of the Chen dynasty, and together they received the Bodhisattva precepts from Great Master Huisi. He wrote a memorial requesting Chan Master Huisi to reside at Waguan Temple and begin lecturing on the title of the Lotus Sutra. Emperor Xuan of the Chen dynasty ordered the court to be suspended for one day, so that the officials could go and listen. At that time, Wang Gu, Grand Master of Palace Affairs; Kong Huan, Attendant in the Palace; Mao Xi, Minister of the Ministry of War; and Zhou Hongzheng, Vice Director of the Department of State Affairs, all admired the fragrance of the precepts and partook of the wonderful Dharma. They still requested Chan Master Huisi to lecture for a summer, analyzing the profound meaning (Buddhist doctrine, referring to profound principles). Monastics and laypeople all attended, and many were enlightened. Mao Xi, styled Bofu, was a native of Yangwu. In his youth, he loved learning and was skilled in cursive script and clerical script. During the reign of Emperor Xuan of the Chen dynasty, he served as Minister of the Ministry of War. At the Dharma assembly at Waguan Temple, he was able to participate in listening to the lectures. He earnestly requested the essentials of Chan (Buddhist doctrine, referring to the key to Chan meditation), personally performing the disciple's rites, and received the Six Subtle Doors (Buddhist practice methods) and the Forty-Two Syllable Dharma Gate (Buddhist practice methods). He studied diligently day and night, without neglecting it due to affairs. The Wei Shu: Biography of Cui Hao records that Cui Hao slandered the Buddha Dharma, while his wife, Lady Guo, respected and loved Buddhist scriptures, often reciting them. Cui Hao angrily took them and burned them, throwing the ashes into the toilet. When Cui Hao was imprisoned, placed in a cage, and sent to the south of the city for execution, he had dozens of guards urinate on him, and his cries were miserable, heard by passersby. Since the time when a Chancellor was subjected to such humiliating punishment, there had been no one like Cui Hao. The world all considered it to be a verification of karmic retribution. Initially, Cui Hao and Yi, the Governor of Ji Province, and Mo, the Prefect of Xingyang, were all of similar age. Cui Hao was the eldest, followed by Mo, and then Yi. The three did not share the same ancestor, but Mo and Yi were relatives. Cui Hao, relying on his family's status as dukes and ministers of the Wei and Jin dynasties, often insulted Mo and Yi. Mo said to people: 'Tao Jian is upright...'

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可欺我。何合輕我家周兒也。浩小名桃簡。頤小名周兒。世祖頗聞之。故誅浩。時二家獲免。浩既不信佛道。模深所歸向。每雖糞土之中。禮拜形像。浩大笑之云。持此頭顱。不凈處跪是胡神也。

法苑珠林宋。文帝元嘉二十三年丙戌。是北魏太平真君七年。太武皇帝。信任崔浩。邪佞諂諛。崇重寇謙。號為天師。殘害釋種。殷破浮圖。廢棄法事。諸臣僉曰。康僧感瑞。太皇創寺。若也除毀。恐貽後悔。又於後宮內掘地得一金像。浩乃穢之。陰處尤痛。叫聲難忍。太史卜曰。由犯大神故。於是廣祈名山。多賽祠廟。而痛苦尤重。內痛彌甚。有信宮人。屢設諫曰。陛下所痛。由犯釋像。請祈佛者。容可止苦。浩曰佛為大神耶。試可求之。一請便愈。欣慶易心。乃以車馬迎康僧會法師。請求洗懺。從受五戒。深加敬重。方知寇謙陰用邪誤。乃加重罰。以置四郊。埋身出口。今四衢行人。皆用口廁。以盡形命。徒黨之流。並皆斬決。至庚寅年。太武遭疾。方始感悟。兼有曇始白足禪師。來相啓發。生愧悔心。即誅崔浩。到壬辰歲。太武帝崩。孫文成立。即起浮圖。七年還興三寶。至和平三年。昭元都統沙門釋曇曜。慨前陵廢。欲今再興。故於此臺石室寺。集諸僧眾。譯經傳流通。后賢之徒。使法藏住持。千載不墜。準

【現代漢語翻譯】 現代漢語譯本： 『可以欺騙我。』為什麼輕視我家周兒呢？浩的小名叫桃簡，頤的小名叫周兒。世祖（北魏太武帝）略有耳聞此事，因此誅殺了崔浩。當時這兩家得以倖免。崔浩不相信佛法，而模深深地歸向佛法，即使在糞土之中，也禮拜佛像。崔浩大笑他說：『拿著這顆頭顱，在不乾淨的地方跪拜，這是什麼胡人的神啊！』

《法苑珠林》記載，宋文帝元嘉二十三年（446年），是北魏太平真君七年（446年），太武皇帝信任崔浩，崔浩邪惡諂媚，推崇寇謙之，稱他為『天師』，殘害佛教僧侶，摧毀佛寺，廢棄佛事。眾臣都說：『康僧感應祥瑞，太皇（北魏道武帝）建立寺廟，如果除毀佛寺，恐怕會留下後悔。』又在後宮內挖地得到一尊金像，崔浩就玷污它，陰部特別疼痛，叫聲難以忍受。太史占卜說：『這是因為冒犯了大神。』於是廣泛地向名山祈禱，多次祭祀祠廟，但痛苦更加嚴重，內部疼痛更加厲害。有信佛的宮人多次勸諫說：『陛下所痛，是因為冒犯了佛像，請祈求佛，或許可以停止痛苦。』崔浩說：『佛是大神嗎？』試試看。一祈求就痊癒了，欣喜地改變了心意，於是用車輛馬匹迎接康僧會法師，請求洗滌懺悔，接受五戒，深深地加以敬重。這才知道寇謙之暗中用邪術迷惑，於是加重懲罰，將寇謙之安置在四郊，埋身只露出頭，現在四衢的行人，都用口來當廁所，直到他死去。他的黨羽之流，全部都被斬首。

到庚寅年（450年），太武帝得了疾病，才開始感悟，加上有曇始白足禪師來啓發他，產生了愧疚後悔之心，就誅殺了崔浩。到壬辰歲（452年），太武帝駕崩，孫子文成立即位，就開始興建佛寺。七年之後恢復了三寶。到和平三年（462年），昭元都統沙門釋曇曜，感慨以前的陵墓被廢棄，想要現在重新興建，所以在此臺石室寺，聚集各位僧眾，翻譯經典，傳播流通，讓後來的賢能之士，使佛法寶藏得以住持，千年不墜。

【English Translation】 English version: 『You can deceive me.』 Why do you belittle my Zhou'er? Hao's childhood name was Taojian, and Yi's childhood name was Zhou'er. Emperor Shizu (Emperor Taiwu of Northern Wei) had heard of this, so he executed Cui Hao. At that time, these two families were spared. Cui Hao did not believe in Buddhism, but Mo deeply turned to Buddhism, even in the midst of dung, he prostrated before Buddhist images. Cui Hao laughed at him and said, 『Holding this head, kneeling in unclean places, what kind of barbarian god is this!』

The Fayuan Zhulin records that in the twenty-third year of the Yuanjia era of Emperor Wen of the Song Dynasty (446 AD), which was the seventh year of the Taiping Zhenjun era of Northern Wei (446 AD), Emperor Taiwu trusted Cui Hao. Cui Hao was evil and flattering, and he promoted Kou Qianzhi, calling him 『Celestial Master.』 He harmed Buddhist monks, destroyed Buddhist temples, and abandoned Buddhist affairs. The ministers all said, 『Kang Seng (Kang Senghui) sensed auspicious signs, and the Taihuang (Emperor Daowu of Northern Wei) built temples. If we destroy Buddhist temples, I am afraid we will regret it.』 Moreover, a golden statue was found by digging in the inner palace, and Cui Hao defiled it. His private parts were particularly painful, and his cries were unbearable. The historian divined and said, 『This is because you have offended the great god.』 Therefore, he prayed widely to famous mountains and made many sacrifices to temples, but the pain became more severe, and the internal pain was even worse. A palace woman who believed in Buddhism repeatedly advised, 『Your Majesty's pain is because you have offended the Buddhist image. Please pray to the Buddha, perhaps the pain can be stopped.』 Cui Hao said, 『Is the Buddha a great god?』 Let's try it. As soon as he prayed, he recovered, and he joyfully changed his mind. So he used carriages and horses to welcome the Dharma Master Kang Senghui, requesting to wash away his sins and repent, and received the Five Precepts, deeply respecting him. Only then did he realize that Kou Qianzhi had secretly used evil magic to bewilder him, so he increased the punishment and placed Kou Qianzhi in the four suburbs, burying his body and only exposing his head. Now the pedestrians in the four streets use his mouth as a toilet until he died. His followers were all beheaded.

In the year of Gengyin (450 AD), Emperor Taiwu fell ill and began to realize his mistakes. In addition, the White-Footed Dhyana Master Tan Shi came to enlighten him, and he felt ashamed and remorseful, so he executed Cui Hao. In the year of Renchen (452 AD), Emperor Taiwu died, and his grandson Wen Cheng (Emperor Wencheng of Northern Wei) ascended the throne and began to build Buddhist temples. Seven years later, he restored the Three Jewels. In the third year of Heping (462 AD), the Shramana Shi Tan Yao, the chief of Zhaoyuan, lamented that the previous mausoleums had been abandoned and wanted to rebuild them now. Therefore, at the Stone Chamber Temple on this platform, he gathered all the monks to translate the scriptures and spread them, so that later virtuous people could maintain the Dharma treasure and it would not fall for thousands of years.

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此掘地獲像。明知秦周已有佛教驗矣。

魏書高允傳。允年十餘。奉祖父喪。還本郡。推財與二弟。而為沙門。名法凈。未久而罷。

釋老志。沙門統曇曜。與天竺沙門常那邪含等。譯出新經。十四部。又有沙門道進僧超法存等。演唱諸異。顯祖即位。敦信尤深。覽諸經論。好老莊。每引諸沙門。及能談元之士。與論理要。

佛法金湯編。獻文帝雅好佛學。每引朝士沙門。共談元理。有遺世之心。延興元年六月。詔傳位太。子徙居崇光宮。稱上皇。建鹿野寺于北苑。與禪僧居之。講習元要。

魏書韋纘傳。纘字遵彥。年十三。補中書學士。聰敏明辨。為博士李彪所稱。除秘書中散遷侍御中散。高祖每與名德沙門。談論往復。纘掌綴錄。無所遺漏。頗見知賞。

楊謙之傳。謙之以父舅氏沮渠蒙遜曾據涼土。國書漏闕。謙之乃修涼書十卷。行於世。涼國盛事佛道。為論貶之。因稱佛是九流之一家。當世名士。競以佛理來難。謙之還以佛義對之。竟不能屈。

馮熙傳熙文明太。后之兄也。除車騎大將軍開府都督洛州刺史。侍中太師如故。洛陽雖經破亂。而舊三字石經。宛然猶在。至熙與常伯夫相繼。為州廢毀分用。大至頹落。熙為政。不能仁厚。而信佛法自出家財。在諸州鎮。建佛圖

【現代漢語翻譯】 現代漢語譯本：從挖掘的土地中獲得了佛像，這清楚地表明在秦朝（公元前221-公元前207年）和周朝（公元前1046-公元前256年）時期，佛教就已經存在了。

《魏書·高允傳》記載：高允十多歲時，為祖父服喪，返回家鄉。他將財產分給兩個弟弟，自己則出家為僧，法號法凈。但不久之後就還俗了。

《釋老志》記載：沙門統曇曜（Shamentong Tanyao）與天竺（印度古稱）沙門常那邪含（Changnaxiehan）等人，翻譯出了新的佛經十四部。又有沙門道進（Daojin）、僧超（Sengchao）、法存（Facun）等人，宣講各種不同的教義。顯祖皇帝即位后，對佛教的信仰更加虔誠，閱讀各種佛經和論著，也喜歡老子和莊子的學說，經常召集沙門和善於談論玄學的人士，與他們討論義理。

《佛法金湯編》記載：獻文帝（拓跋弘，公元456-476年）非常喜歡佛學，經常召集朝廷官員和沙門，共同探討玄妙的道理，有隱退避世的想法。延興元年（公元471年）六月，獻文帝下詔將皇位傳給太子，自己則遷居到崇光宮，自稱上皇。他在北苑建造了鹿野寺，與禪僧居住在一起，講習玄妙的要義。

《魏書·韋纘傳》記載：韋纘，字遵彥，十三歲時被任命為中書學士。他聰明敏捷，被博士李彪所稱讚。后被提拔為秘書中散，又升爲侍御中散。高祖皇帝經常與有名的沙門討論佛理，韋纘負責記錄，沒有遺漏，因此很受賞識。

《楊謙之傳》記載：楊謙之因為他的舅舅沮渠蒙遜（Juqu Mengxun）曾經佔據涼州，所以修撰了《涼書》十卷，在世上傳行。書中評論涼國盛行佛教和道教的事情，認為佛教只是九流中的一家。當時的名士們，都用佛理來為難他，楊謙之則用佛義來回應，最終沒有人能駁倒他。

《馮熙傳》記載：馮熙是文明太后（馮太后）的哥哥，被任命為車騎大將軍、開府都督、洛州刺史，侍中、太師的官職依舊。洛陽雖然經歷過戰亂，但舊有的三字石經仍然存在。等到馮熙與常伯夫相繼擔任洛州刺史，就廢毀了石經，並將其分散使用，導致石經嚴重損毀。馮熙為官，不能施行仁政，卻信奉佛教，用自己的家財，在各個州鎮建造佛寺。

【English Translation】 English version: The discovery of Buddha statues from the ground clearly indicates that Buddhism already existed during the Qin (221-207 BCE) and Zhou (1046-256 BCE) dynasties.

The Biography of Gao Yun in the Book of Wei records: When Gao Yun was over ten years old, he returned to his hometown to observe mourning for his grandfather. He divided his property among his two younger brothers and became a monk himself, with the Dharma name Fajing. However, he soon returned to secular life.

The Treatise on Buddhism and Taoism records: The Shamentong (Head of Monks) Tanyao, along with the Indian (ancient name of India) monks Changnaxiehan and others, translated fourteen new Buddhist scriptures. Additionally, monks Daojin, Sengchao, Facun, and others preached various different doctrines. After Emperor Xianzong ascended the throne, his belief in Buddhism became even more devout. He read various Buddhist scriptures and treatises, and also liked the teachings of Laozi and Zhuangzi. He often summoned monks and scholars who were good at discussing metaphysics to discuss the principles of truth with them.

The Golden Fortress Compilation of Buddhism records: Emperor Xianwen (Tuoba Hong, 456-476 CE) was very fond of Buddhism and often summoned court officials and monks to discuss profound principles together, harboring thoughts of retiring from the world. In June of the first year of Yanxing (471 CE), Emperor Xianwen issued an edict to pass the throne to the crown prince, while he himself moved to Chongguang Palace, calling himself the Supreme Emperor. He built Luye Temple in the North Garden, where he lived with Chan monks, studying and practicing the essential principles of metaphysics.

The Biography of Wei Zuan in the Book of Wei records: Wei Zuan, courtesy name Zunyan, was appointed as a scholar of the Secretariat at the age of thirteen. He was intelligent and quick-witted, and was praised by the scholar Li Biao. Later, he was promoted to Secretary Adjutant and then to Attendant Adjutant. Emperor Gaozu often discussed Buddhist principles with famous monks, and Wei Zuan was responsible for recording everything without omission, thus he was highly appreciated.

The Biography of Yang Qianzhi records: Yang Qianzhi compiled ten volumes of the Book of Liang, which circulated in the world, because his uncle Juqu Mengxun had once occupied Liangzhou. The book commented on the prevalence of Buddhism and Taoism in the Liang kingdom, arguing that Buddhism was only one of the nine schools of thought. The famous scholars of the time challenged him with Buddhist principles, but Yang Qianzhi responded with Buddhist doctrines, and no one was able to refute him.

The Biography of Feng Xi records: Feng Xi, the elder brother of Empress Dowager Wenming (Empress Dowager Feng), was appointed as General of Chariots and Cavalry, Governor-General of the Capital, and Governor of Luozhou, while retaining his positions as Attendant-in-chief and Grand Tutor. Although Luoyang had experienced war, the old Three-Character Stone Classics still existed. When Feng Xi and Chang Bofu successively served as Governors of Luozhou, they destroyed the stone classics and distributed them for other uses, leading to severe damage. As an official, Feng Xi was unable to implement benevolent policies, but he believed in Buddhism and used his own wealth to build Buddhist temples in various prefectures and towns.

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精舍。合七十二處。寫一十六部一切經。延致名德沙門。日與講論。精勤不倦。所費亦不貲。而在諸州。營塔寺。多在高山秀阜。傷殺人牛。有沙門勸止之。熙曰。成就。後人惟見佛圖。焉知殺人牛也。

城陽王長壽傳。長壽次子鸞。世宗初。除平東將軍青州刺史。後轉安北將軍定州刺史。鸞愛樂佛道。修持五戒。不飲酒食肉。積歲長齋。繕起佛寺。勸率百姓。共為土木之勞。公私費擾。頗為民患。

裴叔業傳。植字文遠。叔業兄叔寶子也。少而好學。覽綜經史。尤長釋典。善談理義。臨終神志目若。遺令子弟。命盡之後。翦落鬚髮。被以法服。以沙門禮。葬于嵩高之陰年。五十。

李同軌傳。同軌趙郡高邑人。陽夏太守義深之弟。體貌魁岸。腰帶十圍。學綜諸經。多所治誦。兼讀釋氏。又好醫術。年二十二。舉秀才射䇿。除奉朝請領國子助教。轉著作郎典儀注修國史。遷國子博士。加征虜將軍。永熙二年。出帝幸平等寺。僧徒講法。敕同軌論難。音韻閑朗。往復可觀。出帝善之。興和中。兼通直散騎常侍使蕭衍。衍深耽釋學。遂集名僧。于其愛敬同泰二寺。講涅槃大品經。引同軌預席。衍兼遣其朝臣。並共觀聽。同軌論難久之。道俗咸以為善。盧景裕卒。齊獻武王。引同軌在館。教諸公子。甚加

【現代漢語翻譯】 現代漢語譯本： 精舍（佛教寺院）。共有七十二處精舍。抄寫了一十六部一切經（佛教經典總稱）。延請有名望的僧人，每天與他們講論佛法，勤奮不懈。花費的錢財也不可估量。還在各個州郡，建造佛塔寺廟，大多在高山險峻之處，傷害殺戮了人畜。有僧人勸他停止這樣做，熙說：『這都是爲了成就佛事。後人只會看見佛圖（佛像），哪裡會知道殺人牛的事情呢？』 城陽王長壽傳。長壽的第二個兒子鸞，在世宗（北魏孝明帝元詡）初年（516年），被任命為平東將軍、青州刺史。後來轉任安北將軍、定州刺史。鸞喜愛佛道，修持五戒（佛教基本戒律），不飲酒不吃肉，常年吃素。修繕興建佛寺，勸導百姓，共同從事土木工程，公家和私人的費用都被擾亂，頗受百姓厭惡。 裴叔業傳。裴植，字文遠，是叔業的哥哥叔寶的兒子。從小就喜歡學習，廣泛閱讀經史典籍，尤其擅長佛家經典。善於談論佛理。臨終時神志清醒，眼睛明亮。留下遺囑給子弟，說自己去世后，要剃掉鬚髮，穿上法服，用僧人的禮儀，安葬在嵩山北面的山坡上。享年五十歲。 李同軌傳。李同軌是趙郡高邑人，陽夏太守李義深的弟弟。體格魁梧高大，腰圍十尺。學識淵博，精通各種經書，大多都能背誦。兼讀佛家經典，又喜歡醫術。二十二歲時，被舉薦為秀才，參加射策考試，被授予奉朝請，兼任國子助教。後轉任著作郎、典儀注、修國史。升任國子博士，加封征虜將軍。永熙二年（533年），出帝（北魏孝武帝元修）駕臨平等寺，僧人們講經說法，皇帝命令李同軌參與辯論。他的音韻清晰響亮，往來辯論很有看頭。出帝很讚賞他。興和年間（539-542年），兼任通直散騎常侍，出使蕭衍（南梁武帝）。蕭衍沉迷於佛學，於是召集名僧，在他的愛敬寺和同泰寺，講解《涅槃大品經》，邀請李同軌參加。蕭衍還派遣他的朝臣，一同觀看聽講。李同軌辯論了很久，僧俗都認為很好。盧景裕去世后，齊獻武王（高歡）邀請李同軌到館中，教導各位公子，對他非常器重。

【English Translation】 English version: Jingshe (Buddhist monastery). There were seventy-two Jingshe in total. He had sixteen copies of the Sarvastivada Vinaya Pitaka (a comprehensive collection of Buddhist scriptures) written. He invited renowned monks and discussed Buddhist teachings with them daily, diligently and tirelessly. The expenses were immeasurable. He also built pagodas and temples in various prefectures, mostly in high and steep mountains, causing harm and killing to people and livestock. A monk advised him to stop doing so, but Xi said, 'This is all for the accomplishment of Buddhist affairs. Later generations will only see the Buddha images; how would they know about the killing of people and livestock?' Biography of Changshou, King of Chengyang. Luan, the second son of Changshou, was appointed as General Pingdong and Governor of Qingzhou in the early years of Emperor Shizong (Emperor Xiaoming of Northern Wei, Yuan Xu) (516 AD). Later, he was transferred to General Anbei and Governor of Dingzhou. Luan loved Buddhism and practiced the Five Precepts (basic Buddhist precepts), abstaining from alcohol and meat, and maintaining a long-term vegetarian diet. He renovated and built Buddhist temples, encouraging the people to engage in construction labor, which disturbed public and private expenses and caused considerable resentment among the people. Biography of Pei Shuye. Pei Zhi, courtesy name Wenyuan, was the son of Shuye's elder brother, Shubao. He loved learning from a young age, extensively reading classics and histories, and was particularly skilled in Buddhist scriptures. He was good at discussing Buddhist principles. At the time of his death, he was clear-minded and his eyes were bright. He left a will to his children, saying that after his death, his beard and hair should be shaved, he should be dressed in monastic robes, and he should be buried on the north slope of Mount Song according to Buddhist rites. He lived to be fifty years old. Biography of Li Tonggui. Li Tonggui was a native of Gaoyi, Zhao Commandery, and the younger brother of Li Yishen, the Grand Administrator of Yangxia. He had a tall and sturdy physique, with a waist circumference of ten spans. He was knowledgeable and proficient in various classics, and could recite most of them. He also studied Buddhist scriptures and was fond of medicine. At the age of twenty-two, he was recommended as a Xiucai (a successful candidate in the imperial examination) and participated in the Shece examination (a type of imperial examination), and was granted the position of Fengchaoqing (a court attendant) and concurrently served as Assistant Instructor of the Imperial Academy. Later, he was transferred to Compiler, Director of Ceremonies, and Editor of National History. He was promoted to Doctor of the Imperial Academy and given the title of General Zhenglu. In the second year of Yongxi (533 AD), Emperor Chu (Emperor Xiaowu of Northern Wei, Yuan Xiu) visited Pingdeng Temple, and the monks lectured on the Dharma. The emperor ordered Li Tonggui to participate in the debate. His pronunciation was clear and resonant, and the back-and-forth debate was impressive. The emperor praised him greatly. During the Xinghe period (539-542 AD), he concurrently served as Tongzhi Sanqi Changshi (Attendant Gentleman of the Palace) and was sent as an envoy to Xiao Yan (Emperor Wu of Liang). Xiao Yan was deeply immersed in Buddhist studies, so he gathered famous monks at his Aijing Temple and Tongtai Temple to lecture on the Nirvana Sutra, inviting Li Tonggui to participate. Xiao Yan also sent his court officials to watch and listen together. Li Tonggui debated for a long time, and both monks and laypeople thought it was excellent. After the death of Lu Jingyu, Xianwu King of Qi (Gao Huan) invited Li Tonggui to the guesthouse to teach the princes, and he greatly valued him.

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禮之。每旦入授。日暮始歸。緇素請業者。同軌夜為說解。四時恒爾。不以為倦。

酉陽雜俎。魏使陸操至梁。梁王坐小輿。使再拜。遣中書舍人殷炅。宣旨勞問。至重云殿。引升殿。梁王著菩薩衣北面。太子已下。皆菩薩衣。侍衛如法。操西向以次立。其人悉西廂。東面一道人。贊禮佛詞。凡有三卷。其贊第三卷中。稱為魏主魏相高。並南北二境士女。禮佛訖臺。使其群臣。俱再拜矣。

魏李騫崔劼至梁。同泰寺主客王克舍人賀季友。及三僧迎門引接。至浮圖中。佛傍有執板筆者。僧謂騫曰。此是尸頭。專記人罪。騫曰。便是僧之董狐。復入二堂。佛前有銅缽中燃燈。劼曰。可謂日月出矣。爝火不息。

先覺宗乘。北魏楊炫之。為期城太守。早慕佛乘。達磨至魏。住禹門千聖寺。炫之問曰。弟子歸心三寶。亦有年矣。而智慧昏蒙。尚迷真理。愿師慈悲開示宗旨。達磨說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。炫之悲喜交並曰。惟愿久住世間。化導群有。

佛祖統紀。孝靜帝天平元年。洛州刺史韓賢。素不信佛。白馬寺有漢明帝時經函。時放光明。世藏為寶。賢往寺斫破之。未幾。州人韓木

【現代漢語翻譯】 現代漢語譯本：人們以禮相待他，每天早晨去接受他的教誨，直到日暮才回去。出家和在家的人前來請教佛法，他也總是不分晝夜地為他們講解，一年四季都是這樣，從不感到厭倦。

《酉陽雜俎》記載，北魏的使臣陸操到達梁朝。梁王坐在小轎上，讓陸操再次拜見。派遣中書舍人殷炅，宣讀旨意慰問。到達重云殿，引導陸操登上殿。梁王穿著菩薩的服裝，面朝北。太子以下的人，都穿著菩薩的服裝，侍衛按照儀法排列。陸操面向西，依次站立。那些人都站在西廂房，東面站著一位道人，讚頌禮佛的詞，共有三卷。在讚頌的第三卷中，稱魏主魏相高，以及南北兩地的士人和婦女，禮佛完畢。讓他的群臣，都再次拜見。

北魏的李騫、崔劼到達梁朝。同泰寺的主客王克、舍人賀季友，以及三位僧人到門口迎接。到達浮圖中，佛像旁邊有拿著木板記錄的人。僧人對李騫說：『這是尸頭（記錄罪惡的神），專門記錄人的罪過。』李騫說：『這便是僧人的董狐（古代正直的史官）。』又進入二堂，佛像前有銅缽中點燃的燈。崔劼說：『這可以說是日月出來了，小火把卻不熄滅。』

《先覺宗乘》記載，北魏的楊炫之，擔任期城太守。早年就仰慕佛法。菩提達摩到達北魏，住在禹門千聖寺。楊炫之問道：『弟子歸心三寶（佛、法、僧），也有多年了，但是智慧昏昧，仍然迷惑于真理。希望大師慈悲開示宗旨。』達摩說偈語：『也不因看到惡而產生嫌惡，也不因看到善而勤奮去做；也不捨棄智慧而接近愚蠢，也不拋棄迷惑而追求覺悟。通達大道超越限量，通曉佛心超出常度。不與凡人和聖人同列，超然物外稱之為祖。』楊炫之悲喜交加地說：『只希望您長久住在世間，化導眾生。』

《佛祖統紀》記載，孝靜帝天平元年（534年），洛州刺史韓賢，向來不信佛。白馬寺有漢明帝時期（58-75年）的經函，當時放出光明，世人藏為寶物。韓賢前往寺廟，劈開經函。沒過多久，州人韓木

【English Translation】 English version: People treated him with respect, going to receive his teachings every morning and returning only at dusk. Monastics and laypeople came to seek instruction in the Dharma, and he would explain it to them day and night, all year round, never tiring.

'Miscellaneous Morsels from Youyang' records that the envoy of Northern Wei, Lu Cao, arrived in the Liang Dynasty. The King of Liang sat in a small palanquin and had Lu Cao bow twice. He sent the secretary of the Imperial Secretariat, Yin Jiong, to convey his greetings. Arriving at the Chongyun Hall, he led Lu Cao up to the hall. The King of Liang was wearing the robes of a Bodhisattva, facing north. The crown prince and those below him were all wearing Bodhisattva robes, and the guards were arranged according to the proper rituals. Lu Cao stood facing west in order. Those people all stood in the west wing, and a Daoist priest stood in the east, chanting praises to the Buddha, in three volumes. In the third volume of the praises, he referred to the ruler of Wei, Wei Xiang Gao, and the scholars and women of both the northern and southern regions. After the worship of the Buddha was completed, he had his ministers bow twice again.

Li Qian and Cui Jie of Northern Wei arrived in the Liang Dynasty. Wang Ke, the host of Tongtai Temple, He Jiyou, a secretary, and three monks greeted them at the gate. Arriving at the stupa, there was a person holding a writing tablet next to the Buddha statue. The monk said to Li Qian, 'This is Shi Tou (the god who records sins), who specializes in recording people's sins.' Li Qian said, 'Then he is the monks' Dong Hu (an ancient upright historian).' They then entered the second hall, where there was a lamp burning in a copper bowl in front of the Buddha statue. Cui Jie said, 'It can be said that the sun and moon have come out, yet the torch does not go out.'

'Lineage of the Fore-Enlightened' records that Yang Xuanzhi of Northern Wei served as the prefect of Qicheng. He admired Buddhism from an early age. Bodhidharma arrived in Wei and stayed at the Thousand Saints Temple in Yumen. Yang Xuanzhi asked, 'This disciple has taken refuge in the Three Jewels (Buddha, Dharma, Sangha) for many years, but my wisdom is dim and I am still confused about the truth. I hope that the master will compassionately reveal the essence of the teachings.' Bodhidharma spoke a verse: 'Do not dislike evil when you see it, nor diligently do good when you see it; do not abandon wisdom to approach foolishness, nor abandon delusion to seek enlightenment. Attain the Great Way beyond measure, understand the Buddha-mind beyond degree. Not in the same rank as ordinary people and saints, transcendently called the Ancestor.' Yang Xuanzhi said with mixed feelings of sorrow and joy, 'I only hope that you will live in the world for a long time and guide sentient beings.'

'Comprehensive Records of the Buddhas and Patriarchs' records that in the first year of the Tianping era of Emperor Xiaojing (534 AD), Han Xian, the governor of Luozhou, had never believed in Buddhism. In the White Horse Temple, there was a sutra casket from the time of Emperor Ming of the Han Dynasty (58-75 AD), which emitted light at that time, and the world treasured it. Han Xian went to the temple and chopped open the casket. Not long after, Han Mu, a resident of the state

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蘭作亂。一賊自尸中起。以刀斫賢。脛斷而死。人謂毀函之報。若是其速。

北齊書陸法和傳。法和衣食居處。一與苦行沙門同。有小弟子。戲截蛇頭。來詣法和。法和曰。汝何意殺蛇。因指以示之。弟子乃見蛇頭齰褲襠而不落。法和使懺悔。為蛇作功德。又有人以牛試刀。一下而頭斷。來詣法和法和。曰有。一斷頭牛。就鄉徴命殊急。若不為作功德。一月內報至。其人弗信。少日果死。

上洛王思宗傳。思宗子元海。周建德七年。于鄴城謀逆伏誅。元海好亂樂禍。然詐仁慈。不飲酒啖肉。文宣天保末年。敬信內法。乃至宗廟不血食。皆元海所謀。及為右僕射。又說後主禁屠宰斷酤酒。然本心非靖。故終致覆敗。

杜弼傳。弼加通直散騎常侍中軍將軍。奉使詣闕。魏帝見之於九龍殿曰。朕始讀莊子。便直秦名定是體道。得真元同齊物。聞卿精學。聊有所問。經中佛性法性。為一為異。弼對曰。佛性法性。止是一理。詔又問曰。佛性既非法性。何得為一。對曰。性無不在。故不說二詔。又問曰。說者皆言法性寬佛性狹。寬狹既別。非二如何。𢏺又對曰在寬。成寬在狹。成狹若論性體。非寬非狹。詔問曰。既言成寬成狹。何得非寬非狹。若定是狹。亦不能成寬。對曰以非寬狹故。能成寬狹。寬狹所成雖

【現代漢語翻譯】 現代漢語譯本：蘭某人作亂。一個賊兵從屍體堆中站起來，用刀砍向賢某，賢某小腿被砍斷而死。人們說是他毀壞函某東西的報應，竟然如此迅速。

《北齊書·陸法和傳》記載：陸法和的衣食住行，都和苦行僧一樣。有個小弟子，玩耍時砍斷蛇頭，拿著來找陸法和。陸法和說：『你為什麼要殺蛇？』隨即用手指著給他看，弟子這才看見蛇頭咬著他的褲襠不放。陸法和讓他懺悔，為蛇做功德。又有人用牛試刀，一刀下去牛頭就斷了，來找陸法和。陸法和說：『有一頭被砍頭的牛，正緊急地向鄉里索命。如果不為它做功德，一個月內報應就會到來。』那人不相信，沒過多久果然死了。

《上洛王思宗傳》記載：思宗的兒子元海，在北周建德七年（578年）于鄴城謀反被處死。元海喜歡作亂，以作惡為樂，卻又假裝仁慈，不喝酒不吃肉。北齊文宣帝天保年間（550-559年）末年，敬信佛教，甚至宗廟不進行血祭，都是元海的主意。等到他擔任右僕射，又勸說後主禁止屠宰，斷絕賣酒。然而他本心並非安分守己，所以最終導致了覆滅。

《杜弼傳》記載：杜弼被加封為通直散騎常侍、中軍將軍，奉命出使朝廷。魏孝靜帝在九龍殿接見他，說：『朕開始讀《莊子》，就直接認為秦朝的名號是符合「體道」，得到「真元」而「同齊物」的。聽說你精通學問，想向你請教一下，經書中所說的佛性（Buddha-nature）和法性（Dharma-nature），是一樣還是不一樣？』杜弼回答說：『佛性（Buddha-nature）和法性（Dharma-nature），只是一個道理。』皇帝又問：『佛性（Buddha-nature）既然不是法性（Dharma-nature），怎麼能說是一樣呢？』杜弼回答說：『性無處不在，所以不能說是兩個。』皇帝又問：『有人說，法性（Dharma-nature）寬廣，佛性（Buddha-nature）狹隘。寬廣和狹隘既然有區別，怎麼能說不是兩個呢？』杜弼又回答說：『在寬廣中，成就寬廣；在狹隘中，成就狹隘。如果從性的本體來說，就不是寬廣也不是狹隘。』皇帝問：『既然說是成就寬廣成就狹隘，怎麼能說不是寬廣也不是狹隘？如果一定是狹隘，也不能成就寬廣。』杜弼回答說：『正因為不是寬廣也不是狹隘，所以才能成就寬廣和狹隘。寬廣和狹隘所成就的雖然

【English Translation】 English version: Lan rebelled. A thief rose from the corpses and slashed at Xian with a knife, severing his shin, and he died. People said it was retribution for destroying Han's belongings, and it came so quickly.

The Biography of Lu Fahe in the Book of Northern Qi records: Lu Fahe's clothing, food, housing, and transportation were the same as those of ascetic monks. A young disciple playfully cut off a snake's head and brought it to Lu Fahe. Lu Fahe said, 'Why did you kill the snake?' Then he pointed to it to show him, and the disciple saw the snake's head biting his crotch and not letting go. Lu Fahe made him repent and perform meritorious deeds for the snake. Another person tested a knife on an ox, and with one stroke, the ox's head was severed. He came to Lu Fahe. Lu Fahe said, 'There is an ox whose head has been cut off, urgently demanding its life from the village. If you do not perform meritorious deeds for it, retribution will come within a month.' The person did not believe it, but soon after, he died.

The Biography of Wang Sizong of Shangluo records: Sizong's son, Yuanhai, was executed in Yecheng in the seventh year of the Jian'de era of the Northern Zhou Dynasty (578 AD) for plotting a rebellion. Yuanhai liked to cause trouble and took pleasure in doing evil, but he pretended to be benevolent, not drinking alcohol or eating meat. At the end of the Tianbao era of Emperor Wenxuan of Northern Qi (550-559 AD), he revered and believed in Buddhism, and even the ancestral temples did not offer blood sacrifices, all of which were Yuanhai's idea. When he became the Right Minister, he also persuaded the Later Lord to prohibit slaughter and cut off the sale of alcohol. However, his original intention was not to be peaceful, so he ultimately led to his downfall.

The Biography of Du Bi records: Du Bi was given the title of Tongzhi Sanqi Changshi and General of the Central Army, and was sent as an envoy to the court. Emperor Xiaojing of Wei met him in the Jiulong Hall and said, 'When I first read Zhuangzi, I directly thought that the name of the Qin Dynasty was in accordance with 'Embodying the Dao', obtaining 'True Origin' and 'Equating All Things'. I heard that you are proficient in learning, and I would like to ask you, are Buddha-nature (佛性) and Dharma-nature (法性) mentioned in the scriptures the same or different?' Du Bi replied, 'Buddha-nature (佛性) and Dharma-nature (法性) are just one principle.' The emperor then asked, 'Since Buddha-nature (佛性) is not Dharma-nature (法性), how can they be said to be the same?' Du Bi replied, 'Nature is everywhere, so it cannot be said to be two.' The emperor then asked, 'Some people say that Dharma-nature (法性) is broad and Buddha-nature (佛性) is narrow. Since there is a difference between broad and narrow, how can they be said to be not two?' Du Bi replied again, 'In broadness, broadness is achieved; in narrowness, narrowness is achieved. If we talk about the essence of nature, it is neither broad nor narrow.' The emperor asked, 'Since it is said that broadness and narrowness are achieved, how can it be said to be neither broad nor narrow? If it is definitely narrow, it cannot achieve broadness.' Du Bi replied, 'Precisely because it is neither broad nor narrow, it can achieve broadness and narrowness. Although what is achieved by broadness and narrowness is

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異。能成恒一。上說稱善。乃引入經書庫。賜地持經一部帛一百匹。

崔暹傳。暹為度支尚書。兼僕射。魏梁通和。要貴皆遣人。隨聘使交易。暹惟寄求佛經。梁武帝聞之。為繕寫。以幡花寶蓋。讚唄送至館焉。然而好大言調戲無節密。令沙門明藏。著佛性論。而署己名。傳諸江表。

佛法金湯編。顏之推。武平中。為黃門郎仕。至光祿大夫。舉家蔬食。深信佛教。有顏氏家訓。行於世。其歸心篇曰。神仙之事。有金玉之費。頗為虛放。縱使得仙。終當有死。不能出世。不勸汝曹學之。佛家三世之事。信而有徴。家素歸心。勿輕慢也。其間妙旨。具于經論。不復於此贊述。但懼汝曹。猶未牢固。略重勸誘爾。其戒殺訓曰。儒家君子。見其生。不忍見其死。聞其聲不忍食其肉。高柴曾晰。未知內教。皆能不殺。此皆仁者自然用心也。含生之類。莫不愛命去殺之事。必勉行之。原夫四塵五蔭。剖析形有。六舟三駕。運載群生。萬行俱空。千門入善。辨才智慧。豈徒七經百氏之博哉。明非堯舜周孔老莊之所及也。內外兩教。本為一體。漸極為異。深淺不同。內典初門。設五種之禁。與外典五常符同。仁者不殺之禁。義者不盜之禁。禮者不邪之禁。智者不酒之禁。信者不妄之禁。歸周孔而背釋。宗何其迷也。

{ "translations": [ "現代漢語譯本", "『異』（不同）也能成就『恒一』（永恒的統一）。皇上稱讚『善』（好）。於是將他引入經書庫，賜予他抄寫的經書一部，布帛一百匹。", "", "《崔暹傳》記載：崔暹擔任度支尚書，兼任僕射。北魏和南梁通好，朝廷要員都派人跟隨聘使進行交易，只有崔暹請求購買佛經。梁武帝（502年-549年）得知后，為他繕寫佛經，用幡花寶蓋，讚唄送至賓館。然而崔暹喜歡說大話，調戲沒有節制，命令沙門（和尚）明藏撰寫《佛性論》，卻署上自己的名字，流傳於江東一帶。", "", "《佛法金湯編》記載：顏之推在北齊武平年間（570年-576年），擔任黃門郎，官至光祿大夫。全家吃素，深信佛教。他的《顏氏家訓》流傳於世。其中的《歸心篇》說：『神仙之事，有金玉的耗費，頗為虛妄。縱然能夠得道成仙，終究會有死亡，不能超脫輪迴。我不勸你們學習這些。佛家講的三世因果之事，信而有徵驗，我家一向歸心佛教，不要輕慢。其中的妙旨，都記載在經論中，不再在這裡贊述。只是擔心你們，還不夠堅定，略微再次勸誘你們。』他的《戒殺訓》說：『儒家的君子，見到動物活著，不忍心見它們死去；聽到它們的聲音，不忍心吃它們的肉。高柴、曾皙，雖然不知道內教（佛教），都能做到不殺生。這都是仁者自然而然的用心啊。一切有生命的物類，沒有不愛惜自己生命的，所以戒殺這件事，一定要努力實行。推究四塵五蘊（色、受、想、行、識五種構成要素），剖析形體的存在；六舟三駕（比喻各種不同的教義），運載眾生；萬行皆空，千門入善。辯才智慧，難道僅僅是七經百氏的博學嗎？這顯然不是堯舜周孔老莊所能達到的。內外兩教（佛教和儒道），本來是一體，逐漸發展才變得不同，深淺也不一樣。內典（佛教經典）最初入門，設立五種禁戒，與外典（儒家經典）的五常（仁、義、禮、智、信）相符。仁者不殺的禁戒，義者不盜的禁戒，禮者不邪淫的禁戒，智者不飲酒的禁戒，信者不妄語的禁戒。歸順周孔卻背離釋迦牟尼，這種宗奉是多麼的迷惑啊！』" ], "english_translations": [ "English version", "『Difference』 can also achieve 『eternal unity』. The Emperor praised 『good』. Thereupon, he was led into the scripture library and granted a copy of transcribed scriptures and one hundred bolts of silk.", "", "The Biography of Cui Xian records: Cui Xian served as the Minister of Revenue and concurrently as Vice Director of the Department of State Affairs. When the Northern Wei and Southern Liang dynasties established friendly relations, high-ranking officials all sent people to follow the envoys for trade, but Cui Xian only requested to purchase Buddhist scriptures. Emperor Wu of Liang (502-549 AD), upon learning this, had scriptures transcribed for him, and sent them to the guesthouse with banners, flowers, canopies, and hymns. However, Cui Xian liked to boast and was unrestrained in his jokes, ordering the śramaṇa (monk) Mingzang to write the 『Treatise on Buddha-nature』, but signing his own name to it, which was then circulated in the Jiangdong area.", "", "The Compilation of Golden Fortress of the Buddha-dharma records: Yan Zhitui served as a Yellow Gate Attendant during the Wuping era (570-576 AD) of the Northern Qi dynasty, and rose to the position of Grand Master of Guanglu. His entire family ate vegetarian food and deeply believed in Buddhism. His 『Family Instructions of the Yan Clan』 were passed down through the generations. The chapter 『Returning to the Heart』 states: 『The affairs of immortals involve the expense of gold and jade, and are quite illusory. Even if one attains immortality, one will eventually die and cannot escape reincarnation. I do not advise you to study these things. The Buddhist teachings of the three lifetimes are credible and have evidence. Our family has always been devoted to Buddhism, so do not be disrespectful. The profound meanings within are all recorded in the scriptures and treatises, and I will not praise them here. I am only worried that you are not yet firm in your faith, so I will briefly encourage you again.』 His 『Admonition Against Killing』 states: 『The gentlemen of Confucianism, upon seeing animals alive, cannot bear to see them die; upon hearing their cries, cannot bear to eat their meat. Gao Chai and Zeng Xi, although they did not know the inner teachings (Buddhism), were able to abstain from killing. This is all the natural intention of the benevolent. All living beings cherish their lives, so the matter of abstaining from killing must be diligently practiced. Investigating the four dusts and five skandhas (form, feeling, perception, mental formations, and consciousness), analyzing the existence of form; the six boats and three vehicles (metaphors for various teachings), carrying sentient beings; all practices are empty, and a thousand gates lead to goodness. Is eloquence and wisdom merely the erudition of the Seven Classics and Hundred Schools? This is clearly beyond the reach of Yao, Shun, Zhou, Confucius, Laozi, and Zhuangzi. The inner and outer teachings (Buddhism and Confucianism/Taoism) were originally one, but gradually became different in their development, and their depths are also different. The initial entry into the inner canon (Buddhist scriptures) establishes five precepts, which correspond to the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) of the outer canon (Confucian classics). The precept of the benevolent not killing, the precept of the righteous not stealing, the precept of the proper not engaging in sexual misconduct, the precept of the wise not drinking alcohol, and the precept of the trustworthy not lying. To follow Zhou and Confucius but turn away from Śākyamuni, how迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷家迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷路迷迷迷迷迷迷迷妹迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷迷。

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周書薛善傳。善弟慎。選侍太祖讀書。太祖雅好談論。並簡名僧深識元宗者。一百人。于第內講說。又命慎等十二人。兼學佛義。使內外俱通。由是四方。競為大乘之學。

盧光傳。光歷陜州總管府長史。性崇佛道。至誠信敬。嘗從太祖。狩于檀臺山。時臘圍既合。太祖遙指山上。謂群公等曰。公等有所見不。咸曰。無所見。光獨曰。見一桑門。太祖曰是也。即解圍而還。令光于桑門立處。造浮圖。掘基一丈。得瓦缽錫杖各一。太祖稱歎。因立寺焉。

佛祖統紀。建德元年。時長安有李練者。神異不測。每夜于街上。大哭釋迦牟尼佛。如此屢月。后二年。果有廢釋之事。

啟顏錄。隋令盧思道聘陳。陳主用觀世音語。弄思道曰。是何商人。赍持重寶。思道即以觀世音語報曰。勿遇惡風漂墮羅剎鬼國。陳主大慚。

隋書李士謙傳。謙善談元理。嘗有一客在坐。不信佛家應報之義。以為外典無聞焉。士謙喻之曰。積善餘慶。積惡餘殃。高門待封。掃墓望喪豈非休咎之應邪。佛經云。輪轉五道。無復窮已。此則賈誼所言千變萬化。未始有極。忽然為人之謂也。佛道未東而賢者已知其然矣。至若鯀為黃熊。杜字為鶗鴂。袖君為龍。牛哀為獸。君子為鵠。小人為猿。彭生為豕。如意為犬。黃母為黿

【現代漢語翻譯】 現代漢語譯本： 《周書·薛善傳》。薛善的弟弟薛慎，被選入侍奉太祖（宇文泰，507-556）讀書。太祖（宇文泰，507-556）非常喜歡談論，並挑選了一百位精通佛學義理的著名僧人，在府邸內講經說法。又命令薛慎等十二人，兼學佛學義理，使他們內外兼通。因此，四方各地競相學習大乘佛法。

《盧光傳》。盧光歷任陜州總管府長史，生性崇尚佛道，至誠恭敬。曾經跟隨太祖（宇文泰，507-556）在檀臺山打獵。當時合圍已經完成，太祖（宇文泰，507-556）遙指山上，對眾人說：『你們看見什麼了嗎？』眾人都說：『沒有看見什麼。』只有盧光說：『看見一位桑門（梵文沙門Śramaṇa的音譯，指出家修道者）。』太祖（宇文泰，507-556）說：『是啊。』於是解除了包圍返回，命令盧光在桑門（梵文沙門Śramaṇa的音譯，指出家修道者）出現的地方，建造浮圖（梵文stūpa的音譯，指佛塔）。挖掘地基一丈深，得到瓦缽和錫杖各一件。太祖（宇文泰，507-556）稱讚感嘆，於是建立了寺廟。

《佛祖統紀》。建德元年（572年），當時長安有個叫李練的人，他的行為神異莫測。每夜在街上大哭釋迦牟尼佛。這樣持續了幾個月。後來兩年，果然發生了廢除佛教的事情。

《啟顏錄》。隋朝命令盧思道出使陳朝。陳朝皇帝用觀世音（Avalokiteśvara，佛教菩薩）的語調，戲弄盧思道說：『這是什麼商人，攜帶這麼重的寶物？』盧思道立刻用觀世音（Avalokiteśvara，佛教菩薩）的語調回答說：『不要遇到惡風漂落到羅剎鬼國。』陳朝皇帝非常慚愧。

《隋書·李士謙傳》。李士謙擅長談論玄妙的道理。曾經有一位客人在座，不相信佛家因果報應的道理，認為儒家經典沒有記載這些。李士謙開導他說：『積累善行，就會有剩餘的福報；積累惡行，就會有剩餘的災禍。高門大戶等待封賞，掃墓祭祀盼望免除災禍，難道不是吉兇禍福的應驗嗎？』佛經說：『輪迴於五道（地獄、餓鬼、畜生、人、天），沒有窮盡的時候。』這就是賈誼所說的『千變萬化，沒有停止的時候，忽然變成人』的意思啊。佛法還沒有傳入東方，賢人就已經知道是這樣了。至於鯀變成黃熊，杜宇變成杜鵑，袖君變成龍，牛哀變成野獸，君子變成鵠，小人變成猿，彭生變成豬，如意變成狗，黃母變成烏龜。

【English Translation】 English version: From The Book of Zhou, Biography of Xue Shan. Xue Shan's younger brother was Xue Shen. He was selected to attend Emperor Taizu (Yuwen Tai, 507-556) while he studied. Emperor Taizu (Yuwen Tai, 507-556) greatly enjoyed discussions and selected one hundred famous monks with deep understanding of Buddhist principles to lecture within the residence. He also ordered Xue Shen and twelve others to study Buddhist doctrines, so they would be knowledgeable both internally and externally. As a result, all regions competed to study Mahayana Buddhism.

From Biography of Lu Guang. Lu Guang served as the Chief Clerk of the General Governor's Office of Shaanzhou. He was naturally inclined to revere Buddhism and Taoism, with utmost sincerity and respect. He once accompanied Emperor Taizu (Yuwen Tai, 507-556) on a hunt at Mount Tantai. When the encirclement was complete, Emperor Taizu (Yuwen Tai, 507-556) pointed to the mountain and said to his officials, 'Do you see anything?' They all said, 'We see nothing.' Only Lu Guang said, 'I see a Sramana (Śramaṇa, a wandering ascetic).' Emperor Taizu (Yuwen Tai, 507-556) said, 'That is correct.' He then called off the hunt and returned, ordering Lu Guang to build a stupa (stūpa, a mound-like or hemispherical structure containing relics) at the place where the Sramana (Śramaṇa, a wandering ascetic) had appeared. Digging a foundation one zhang deep, they found a clay bowl and a tin staff. Emperor Taizu (Yuwen Tai, 507-556) praised and admired this, and consequently established a temple there.

From A Comprehensive Record of Buddhas and Patriarchs. In the first year of the Jian De era (572 AD), there was a man named Li Lian in Chang'an whose behavior was mysteriously unpredictable. Every night, he would weep loudly in the streets for Shakyamuni Buddha. This continued for several months. Two years later, the suppression of Buddhism indeed occurred.

From Records of Opening Smiles. The Sui Dynasty ordered Lu Sidao to be an envoy to the Chen Dynasty. The Chen emperor, using the tone of Avalokiteśvara (Avalokiteśvara, Buddhist Bodhisattva), teased Lu Sidao, saying, 'What merchant is this, carrying such heavy treasures?' Lu Sidao immediately replied in the tone of Avalokiteśvara (Avalokiteśvara, Buddhist Bodhisattva), 'Do not encounter evil winds and drift into the land of Rakshasa demons.' The Chen emperor was greatly ashamed.

From The Book of Sui, Biography of Li Shiqian. Li Shiqian was skilled at discussing profound principles. Once, a guest was present who did not believe in the Buddhist concept of karmic retribution, believing that Confucian classics did not mention it. Li Shiqian explained to him, 'Accumulating good deeds brings surplus blessings; accumulating evil deeds brings surplus misfortune. High-ranking families await ennoblement, and sweeping tombs is done in hopes of avoiding misfortune. Are these not examples of the response of good and bad fortune?' The Buddhist scriptures say, 'Revolving through the five paths (hell, hungry ghosts, animals, humans, gods), there is no end.' This is what Jia Yi meant when he said, 'Thousands of changes and transformations, never ceasing, suddenly becoming human.' Even before Buddhism came to the East, the wise already knew this to be true. As for Gun transforming into a yellow bear, Du Yu transforming into a cuckoo, Xiujun transforming into a dragon, Niu Ai transforming into a beast, a gentleman transforming into a swan, a petty person transforming into an ape, Peng Sheng transforming into a pig, Ruyi transforming into a dog, and Huangmu transforming into a turtle.

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。宣武為龜。鄧艾為牛。徐伯為魚。鈴下為烏書。生為蛇。羊祜前身李家之子。此非佛家變受異形之謂邪。客曰。邢子才云。豈有松柏後身。化為樗櫟。仆以為然。士謙曰。此不類之談也。變化皆由心而作。木豈有心乎。客又問三教優劣。士謙曰。佛日也。道月也。儒五星也。客亦不能難而止。

辛彥之傳。彥之遷洛州刺史。前後俱有惠政。彥之又崇信佛道。于城內。立浮圖二所。並十五層。

佛法金湯編。楊素字處道。奇䇿高文。為一時之杰。累官上柱國封越國公。尊重佛法。造光明寺。又于華岳造思覺寺。素嘗行道。觀見壁間畫像。問道士曰。此何圖也。道土曰。老子化胡成佛圖。素曰。承聞老子化胡。胡人不受老子變身作佛。胡人方受。是則佛能化胡。道。不能化何言老子化胡乎。老子安用化胡為佛。何不化胡為道。道流不能對　　裴寂字元真。蒲州桑泉人。隋大業中。為晉陽宮副監。高祖即位。謂寂曰。使我至此者公也。拜尚書右僕射。高祖一日。問群臣曰。傅奕每言。佛教無用。卿等何如。寂對曰。陛下昔創義師。志馮三寶。言登九五。誓啟元門。今六合歸仁。富有四海。而欲納奕之言。豈不虧往德。而彰今過乎。

唐書簫瑀傳。瑀好浮屠法。間請舍家為桑門。帝許之矣。復奏自度不能

【現代漢語翻譯】 現代漢語譯本：宣武（人名）轉世為烏龜，鄧艾（人名）轉世為牛，徐伯（人名）轉世為魚，鈴下（官名）轉世為烏書（鳥名），有人轉世為蛇，羊祜（人名）的前身是李家的兒子。這難道不是佛家所說的變異受生的異形嗎？客人說：邢子才（人名）說過，哪有松柏死後轉世變成臭椿樹的？我認為他說得對。士謙（人名）說：這是不合情理的說法。變化都是由心而產生的，樹木哪裡有心呢？客人又問佛教、道教、儒教哪個更好。士謙說：佛教是太陽，道教是月亮，儒教是五星。客人也不能反駁，就停止了提問。 辛彥之（人名）傳中記載，辛彥之升任洛州刺史，前後都有惠及百姓的政績。辛彥之又崇信佛教和道教，在城內建造了兩座佛塔，都是十五層高。 《佛法金湯編》中記載，楊素（人名），字處道，有奇特的計謀和高超的文采，是當時傑出的人物。多次陞官至上柱國，被封為越國公。他尊重佛法，建造了光明寺，又在華岳建造了思覺寺。楊素曾經行走在寺廟中，看到墻壁上的畫像，問一位道士說：這是什麼圖？道士說：這是老子化胡成佛圖。楊素說：我聽說老子化胡，胡人沒有接受老子變身成佛，胡人才接受。這樣說來，是佛能教化胡人，道不能教化，為什麼說老子化胡呢？老子為什麼要化胡成佛，為什麼不化胡成道？道士無言以對。 裴寂（人名），字元真，是蒲州桑泉人。隋朝大業年間（605-618），擔任晉陽宮副監。唐高祖李淵即位后，對裴寂說：使我能夠達到今天這個地位的人是你啊。於是任命他為尚書右僕射。唐高祖有一天問群臣說：傅奕（人名）總是說佛教沒有用處，你們覺得怎麼樣？裴寂回答說：陛下您過去創立義軍，立志依靠佛法僧三寶，說要登上九五之位，發誓開啟元門。現在天下歸順，富有四海，卻要採納傅奕的言論，這難道不是虧待了過去的恩德，而彰顯了現在的過失嗎？ 《唐書·蕭瑀傳》中記載，蕭瑀（人名）喜好佛教，曾經請求捨棄家產出家為僧，唐太宗答應了他。他又上奏說自己不能自度。

【English Translation】 English version: Xuanwu (person's name) was reincarnated as a turtle, Deng Ai (person's name) was reincarnated as an ox, Xu Bo (person's name) was reincarnated as a fish, Lingxia (official title) was reincarnated as a crow, someone was reincarnated as a snake, and Yang Hu's (person's name) previous life was the son of the Li family. Isn't this what the Buddhist teachings refer to as the transformation and reception of different forms? The guest said: Xing Zicai (person's name) said, how can a pine or cypress be transformed into a ailanthus after death? I think he is right. Shiqian (person's name) said: This is an unreasonable statement. Changes are all caused by the mind, how can trees have minds? The guest then asked which is better, Buddhism, Taoism, or Confucianism. Shiqian said: Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets. The guest could not refute and stopped asking. The biography of Xin Yanzhi (person's name) records that Xin Yanzhi was promoted to the prefect of Luozhou and had policies that benefited the people. Xin Yanzhi also revered Buddhism and Taoism, and built two pagodas in the city, both fifteen stories high. The 'Golden Soup Compilation of Buddhist Teachings' records that Yang Su (person's name), styled Chudao, had extraordinary strategies and excellent literary talent, and was an outstanding figure of the time. He was repeatedly promoted to the Pillar of the State and was granted the title of Duke of Yue. He respected Buddhism and built the Guangming Temple, and also built the Sijue Temple in Mount Hua. Yang Su once walked in the temple and saw a painting on the wall, and asked a Taoist priest: What is this picture? The Taoist priest said: This is a picture of Lao Tzu transforming the barbarians into Buddhas. Yang Su said: I heard that Lao Tzu transformed the barbarians, but the barbarians did not accept Lao Tzu's transformation into a Buddha, but the barbarians accepted it. In this case, it is the Buddha who can teach the barbarians, and Taoism cannot, so why say that Lao Tzu transformed the barbarians? Why did Lao Tzu transform the barbarians into Buddhas, why not transform the barbarians into Taoists? The Taoist priest was speechless. Pei Ji (person's name), styled Yuanzhen, was a native of Sangquan in Puzhou. During the Daye period (605-618) of the Sui Dynasty, he served as the deputy supervisor of the Jinyang Palace. After Emperor Gaozu of Tang, Li Yuan, ascended the throne, he said to Pei Ji: You are the one who enabled me to reach this position today. So he appointed him as the Right Vice Minister of the Ministry of Personnel. One day, Emperor Gaozu of Tang asked his ministers: Fu Yi (person's name) always says that Buddhism is useless, what do you think? Pei Ji replied: Your Majesty, you created the righteous army in the past, determined to rely on the Three Jewels of Buddhism, and said that you would ascend to the throne and vowed to open the Yuan Gate. Now that the world has submitted and is rich in the four seas, but you want to adopt Fu Yi's words, wouldn't this be betraying the past kindness and highlighting the present mistakes? The 'Biography of Xiao Yu' in the 'Book of Tang' records that Xiao Yu (person's name) liked Buddhism and once requested to abandon his family property and become a monk. Emperor Taizong of Tang agreed to him. He also奏 that he could not self-ordain.

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為。又足疾不入謁。帝曰。瑀豈不得其所邪。乃詔奪爵下除商州刺史。未幾復其封。加特進。

佛法金湯編。虞世南越州餘姚人。貞觀八年。世南上疏曰。弟子早年。忽遇重患。當時運心。差愈之日。奉設千人齋。今謹于道場。供千僧蔬食。以其願力。希生生世世。常無病惱。七世久遠。六道冤親。並同今愿。後世南卒。太宗夢見之。因詔曰。世南德行純備。志存忠益。奄從物化。良用悲傷。昨因夜夢。倏睹斯人。兼進讜言。有若平生之舊。可即其家。造五百僧齋。佛像一軀。以資冥福。以申朕思舊之意。

酉陽雜俎。國初僧元奘。往五印取經。西域敬之。成式見倭國僧金剛三昧言。嘗至中天寺中。多畫元奘。麻屩及匙箸。以彩雲乘之。蓋西域所無者。每至齋。日輒膜拜焉。

唐書蘇瑰傳。瑰為同州刺史。武后鑄浮屠。立廟塔。役無虛歲。瑰以為縻損浩廣。雖不出國用。要自民產日殫。百姓不足。君孰與足。天下僧尼。濫偽相半。請並寺著僧常員數缺則補。后善其言。

魏元忠傳。中宗復位。元忠輔政。譽望大減。陳郡男子袁楚客者。以書規之曰。今度人既多。緇衣半道。不本行業。專以重寶。附權門。皆有定直。昔之賣官。錢入公府。今之賣度。錢入私家。以茲入道徒。為遊食。元忠得書

【現代漢語翻譯】 現代漢語譯本：因為于瑀腳有疾病，所以沒有入宮朝見。皇帝說：『于瑀難道是沒有得到合適的職位嗎？』於是下詔剝奪了他的爵位，貶為商州刺史。不久又恢復了他的爵位，加授特進。

佛法金湯編。虞世南，越州餘姚人。貞觀八年（634年），虞世南上疏說：『弟子早年，忽然得了重病。當時發願，病稍微好轉的時候，就設千人齋。現在謹于道場，供養千僧素食，用這個願力，希望生生世世，常常沒有疾病煩惱，七世的祖先，六道的冤親，都和弟子有同樣的願望。』後來虞世南去世，唐太宗夢見了他，於是下詔說：『虞世南德行純正完備，志向在於忠誠有益於國家，突然去世，實在令人悲傷。昨天晚上我做夢，忽然看見這個人，他還進獻正直的言論，好像平生一樣。可以立即在他家，建造五百僧齋，佛像一尊，用來資助他在陰間的福報，以此來表達我思念舊臣的心意。』

酉陽雜俎。唐朝初期，僧人元奘（玄奘）前往五印（古印度）取經，西域的人們都很尊敬他。段成式見到倭國（日本）僧人金剛三昧說，曾經到中天寺中，寺中畫了很多元奘（玄奘）的畫像，畫著他穿著麻鞋，拿著匙子和筷子，腳踩著彩雲。這大概是西域所沒有的。每到齋戒日，人們就向他膜拜。

唐書蘇瑰傳。蘇瑰擔任同州刺史。武后（武則天）建造浮屠（佛塔），建立廟宇，每年都有工程。蘇瑰認為這樣耗費巨大，即使不使用國庫的錢，也要消耗百姓的財產，百姓不足，君王又怎麼會滿足呢？天下的僧尼，濫竽充數的佔了一半，請求合併寺廟，按照僧人的常額補充人員。武后認為他的話很有道理。

魏元忠傳。中宗（李顯）復位，魏元忠輔佐朝政，聲譽大大降低。陳郡男子袁楚客寫信勸誡他說：『現在度牒的人很多，出家的人有一半不遵守佛門戒律，專門用重金賄賂權貴，都有一定的價格。以前賣官，錢進入國庫，現在賣度牒，錢進入私人的腰包。用這種方式入佛門的人，都是遊手好閒之徒。』魏元忠得到這封信

【English Translation】 English version: Because Yu Yu had a foot ailment, he did not enter the palace to pay his respects. The Emperor said, 'Could it be that Yu Yu has not found his proper place?' Thereupon, he issued an edict to strip him of his title and demote him to the post of Prefect of Shangzhou. Before long, his title was restored, and he was granted the title of Special Advance.

'Compilation of Golden Soup of Buddhist Teachings'. Yu Shinan was a native of Yuyao in Yuezhou. In the eighth year of Zhenguan (634 AD), Yu Shinan submitted a memorial stating, 'Early in my life, I suddenly suffered a severe illness. At that time, I made a vow that when my condition improved, I would hold a vegetarian feast for a thousand people. Now, I respectfully offer vegetarian food to a thousand monks at the monastery, hoping that through this vow, I may be free from illness and suffering in every lifetime, and that my ancestors for seven generations and all karmic creditors in the six realms may share the same wish.' Later, Yu Shinan passed away, and Emperor Taizong dreamed of him. Consequently, he issued an edict stating, 'Yu Shinan's virtue and conduct were pure and complete, and his ambition was to be loyal and beneficial to the country. His sudden death is truly saddening. Last night, I dreamed of him and saw this person, and he even offered upright advice, just as he did in life. Immediately build a vegetarian feast for five hundred monks at his home, and a statue of Buddha, to assist his blessings in the afterlife, and to express my thoughts of this old subject.'

'Miscellaneous Morsels from Youyang'. In the early Tang Dynasty, the monk Yuanzang (Xuanzang) went to the Five Indias (ancient India) to obtain scriptures, and the people of the Western Regions respected him greatly. Duan Chengshi saw the Japanese monk Vajra Samadhi, who said that he had once been to the Zhongtian Temple, where many portraits of Yuanzang (Xuanzang) were painted, depicting him wearing hemp sandals, holding a spoon and chopsticks, and riding on colorful clouds. This was probably something that did not exist in the Western Regions. Every time it was a fast day, people would prostrate themselves before him.

'Biography of Su Gui in the Tang History'. Su Gui served as the Prefect of Tongzhou. Empress Wu (Wu Zetian) built stupas (pagodas) and established temples, with construction projects every year. Su Gui believed that this was a huge waste, and even if it did not use the national treasury, it would still deplete the people's wealth. If the people are not sufficient, how can the ruler be satisfied? Half of the monks and nuns in the world are unqualified, so he requested that temples be merged and personnel be supplemented according to the standard number of monks. Empress Wu thought his words were very reasonable.

'Biography of Wei Yuanzhong'. When Emperor Zhongzong (Li Xian) was restored to the throne, Wei Yuanzhong assisted in the government, but his reputation greatly declined. A man from Chen County named Yuan Chuke wrote a letter to advise him, saying, 'Now there are many people who have been granted ordination certificates, and half of those who have become monks do not abide by the Buddhist precepts, but specialize in bribing powerful officials with heavy money, and there is a fixed price for everything. In the past, when officials were sold, the money went into the national treasury, but now, when ordination certificates are sold, the money goes into private pockets. Those who enter the Buddhist order in this way are all idlers.' Wei Yuanzhong received this letter.

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益慚。

張鎬傳。鎬拜中書侍郎。同中書門下平章事時。引內浮屠數百。居禁中。號內道場。諷唄外聞。鎬諫曰天子之福。要在養人。以一函寓美。風化未聞。區區佛法。而致太平。愿陛下以無為為心。不以小乘撓聖慮。帝然之。

杜暹傳。暹族子鴻漸自蜀還。食千僧。以為有報。縉紳效之。病甚。令僧剃頂發。遺命依浮圖葬。不為封樹。

劉元佐傳。元佐為汴宋節度使。汴有相國寺。或傳佛軀汗流。元佐自往。大施金帛。於是將吏商賈。奔走輸金錢。惟恐后十日。元佐敕止。籍所入得巨萬因以贍軍其權譎類。若此。

方技傳。師夜光者。薊州人。少為浮屠。至長安。因九仙公主得召見。溫泉帝奇其辯。賜冠帶。授四門博士。

王維傳。維兄弟皆篤志奉佛。食不葷。衣不文彩。別墅在輞川。地奇勝。有華子岡欹湖竹里館。柳浪茱萸。沜辛夷。塢與裴迪游其中。賦詩相酬為樂。喪妻不娶。孤居三十年。母亡。表輞川第為寺。終葬其西。

嚴挺之傳。挺之溺志于佛。與浮屠惠義善義卒衰服送其喪已。乃自葬于其塔左。君子以為偏。

佛法金湯編。張說字道濟。或字說之。洛陽人。武后䇿賢良方正。說對䇿第一。遷左補闕。開元中。為中書令。封燕國公。謚文貞。說為文精壯。

【現代漢語翻譯】 現代漢語譯本 益慚。

《張鎬傳》。張鎬被任命為中書侍郎，並擔任同中書門下平章事（宰相）。當時，他引薦數百名僧侶住在皇宮中，稱為內道場，誦經的聲音傳到外面。張鎬勸諫說：『天子的福氣，在於養育百姓，用一封書信來感化美德，教化百姓的事情還沒聽說，僅僅依靠佛法，就想達到太平，希望陛下以無為為心，不要用小乘佛法擾亂您的聖慮。』皇帝認為他說得對。

《杜暹傳》。杜暹的族侄杜鴻漸從蜀地回來，供養一千名僧人，認為這樣做會有好報。士大夫們紛紛效仿。杜暹病重時，讓僧人為他剃髮，遺囑按照佛教的儀式安葬，不立墳墓。

《劉元佐傳》。劉元佐擔任汴宋節度使。汴州有相國寺，有人傳說佛像流汗。劉元佐親自前往，大量佈施金錢。於是將領、官吏、商人爭先恐後地捐獻金錢，唯恐落後。十天後，劉元佐下令停止捐獻，登記所收的金錢，得到數百萬，用以供給軍隊，他使用權術就像這樣。

《方技傳》。師夜光，是薊州人，年輕時當過僧人，到了長安，通過九仙公主得到皇帝召見。唐玄宗（溫泉帝）認為他很能言善辯，賜給他官帽和腰帶，授予四門博士的職位。

《王維傳》。王維兄弟都虔誠地信奉佛教，不吃葷腥，不穿華麗的衣服。他的別墅在輞川，那裡風景優美，有華子岡、欹湖、竹里館、柳浪、茱萸沜、辛夷塢。王維與裴迪在其中游玩，賦詩唱和，以此為樂。妻子去世后，他沒有再娶，獨自生活了三十年。母親去世后，他將輞川別墅改為寺廟，最終安葬在寺廟西邊。

《嚴挺之傳》。嚴挺之沉迷於佛教，與僧人惠義關係很好，惠義去世后，他穿著喪服送葬，之後，他把自己安葬在惠義的塔旁。君子認為他這樣做有些偏頗。

《佛法金湯編》。張說，字道濟，也有字說之的，洛陽人。武則天時期，他參加選拔賢良方正之士的考試，對策得了第一名，被提拔為左補闕。唐玄宗開元（713-741）年間，擔任中書令，被封為燕國公，謚號文貞。張說的文章精煉有力。

【English Translation】 English version Yì cán.

Biography of Zhang Hao. Zhang Hao was appointed as Vice Director of the Chancellery and concurrently held the position of Co-officiating Minister of the Department of State Affairs (Prime Minister). At that time, he brought in several hundred Buddhist monks to reside in the imperial palace, calling it the Inner Dharma Assembly, and the sound of chanting could be heard outside. Zhang Hao advised, 'The emperor's fortune lies in nurturing the people, using a letter to inspire virtue. The matter of educating the people has not been heard of, and merely relying on Buddhism to achieve peace is not feasible. I hope Your Majesty will take non-action as your guiding principle and not let the Lesser Vehicle of Buddhism disturb your sacred thoughts.' The emperor agreed with him.

Biography of Du Xian. Du Xian's nephew, Du Hongjian, returned from Shu and provided food for a thousand monks, believing that this would bring good fortune. The gentry followed suit. When Du Xian was seriously ill, he had monks shave his head and instructed in his will that he be buried according to Buddhist rites, without a tomb mound.

Biography of Liu Yuanzuo. Liu Yuanzuo served as the military governor of Bianzhou and Songzhou. In Bianzhou, there was the Xiangguo Temple, and it was rumored that the Buddha statue was sweating. Liu Yuanzuo went there himself and made generous donations of gold and silk. As a result, generals, officials, and merchants rushed to donate money, fearing to be left behind. After ten days, Liu Yuanzuo ordered the donations to stop and registered the collected money, obtaining several million, which he used to supply the army. His use of tactics was like this.

Biography of Technical Experts. Shi Yeguang was from Jizhou. He was a Buddhist monk in his youth. When he arrived in Chang'an, he was summoned by the emperor through the Princess Jiuxian. Emperor Xuanzong of Tang (Emperor Wenquan) admired his eloquence and bestowed upon him a hat and belt, appointing him as a Four Gates Erudite.

Biography of Wang Wei. Wang Wei and his brothers were all devout Buddhists. They did not eat meat or wear colorful clothes. His villa was in Wangchuan, a place of scenic beauty, with Huazi Hill, Qi Lake, the Bamboo Grove Pavilion, Willow Waves, Cornel Bank, and Magnolia Dock. Wang Wei and Pei Di would wander there, composing poems and enjoying themselves. After his wife died, he did not remarry and lived alone for thirty years. After his mother died, he converted his Wangchuan villa into a temple and was eventually buried west of the temple.

Biography of Yan Tingzhi. Yan Tingzhi was deeply devoted to Buddhism and had a good relationship with the monk Huiyi. After Huiyi died, he wore mourning clothes to attend the funeral. Afterwards, he buried himself next to Huiyi's pagoda. Gentlemen considered his actions to be biased.

Compilation of the Golden Fortress of Buddhism. Zhang Yue, styled Daoji, also styled Yuezhi, was from Luoyang. During the reign of Empress Wu Zetian, he participated in the examination to select virtuous and upright individuals, and his answers were ranked first. He was promoted to Left Reminder. During the Kaiyuan (713-741) era of Emperor Xuanzong of Tang, he served as Director of the Chancellery, was enfeoffed as Duke of Yan, and was posthumously honored as Wenzhen. Zhang Yue's writing was refined and powerful.

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尤善釋典。著般若心經序。略曰。萬行起於心。心者人之主。三乘歸於一。一者法之宗。知心無所得。是真得。見一無不通。是圓通。又製法地院法堂贊曰。是佛虛空相。是法微妙光。定慧不相離。是僧和合眾。人空法亦空。二空亦復空。住心三空寶。是名三歸處。見若不染色。知若不取識。是名真實見。亦名解脫知。佛觀離生滅。諸法等如是。說嘗寄香十斤。附武平一。至曹溪禮六祖。有詩曰。大師捐世去。空留法身在。愿寄無礙香。隨心到南海。

唐書裴休傳。休嗜浮屠法。居常不御酒肉。講求其說。演繹附著數萬言。習歌唄以為樂。與紇干臮素善。至為桑門。號以相字。當世嘲薄之。而所好不衰。

北夢瑣言。唐裴相公休。留心釋氏。精於禪律。師圭峰密禪師。得達摩頓問。密師注法界觀。禪詮。皆相國撰序。常被毳衲。于歌妓院。持缽乞食。自言曰。不為俗情所染。可以說法為人。每自發愿。世世為國王。弘護佛法。後於闐國王。生一子。手文有裴休二字。聞于中朝有子弟。欲迎之彼國。不允而止。

唐書裴寬傳。天寶間。稱舊德以寬為首。然感於佛。喜與桑門游。習誦其書。老彌篤云。

酉陽雜俎。開元末。裴寬為河南尹。深信釋氏。師事普寂禪師。日夕造焉。居一日。寬詣寂。

【現代漢語翻譯】 現代漢語譯本： 他尤其擅長佛經。著有《般若心經序》，其中略述：『萬行始於心，心是人的主宰。三乘歸於一，一是法的根本。知心無所得，才是真得。見一無不通，是圓滿通達。』又作《法地院法堂贊》說：『是佛的虛空之相，是法微妙的光芒。定與慧不可分離，是僧人和合的團體。人空法也空，二空也空。安住於心、法、空這三空之寶，這便是三歸依之處。見若不被外物染色，知若不執取意識，這便是真實的見解，也叫做解脫之知。佛觀照萬法，離於生滅，諸法平等如是。』據說曾經寄香十斤，託付給武平一，送到曹溪去拜見六祖慧能。有詩說：『大師離世而去，空留下法身常在。愿寄上這無礙之香，隨著我的心意到達南海。』

《唐書·裴休傳》記載：裴休喜愛佛教，平時不喝酒不吃肉，講求佛理，演繹附著數萬字，還喜歡唱誦佛經。他和紇干臮關係很好，紇干臮出家為僧后，用相字的方法為他取法號。當時的人嘲笑他，但他對佛教的愛好沒有減退。

《北夢瑣言》記載：唐朝宰相裴休，潛心研究佛學，精通禪宗和戒律。他以圭峰宗密禪師為師，領悟了達摩祖師的頓悟之法。宗密禪師註解《法界觀》和《禪詮》，都是由裴休撰寫序言。裴休經常穿著僧衣，在歌妓院裡，拿著缽乞討食物。他自己說：『不被世俗情感所污染，才可以說法度人。』他每次都發愿，生生世世做國王，弘揚護持佛法。後來于闐國國王生了一個兒子，手上的紋路有『裴休』二字。中朝有人聽說后，想去于闐國迎接這個孩子回國，但沒有成功。

《唐書·裴寬傳》記載：唐玄宗天寶年間（742-756），人們認為裴寬是老臣中的首位。他信奉佛教，喜歡和僧人交往，學習誦讀佛經，年紀越大越虔誠。

《酉陽雜俎》記載：唐玄宗開元年間（713-741），裴寬擔任河南尹，深信佛教，以普寂禪師為師，每天早晚都去拜訪他。有一天，裴寬去拜訪普寂禪師。

【English Translation】 English version: He was particularly skilled in Buddhist scriptures. He wrote a preface to the Heart Sutra, which briefly states: 'Ten thousand practices arise from the mind, and the mind is the master of man. The Three Vehicles return to One, and One is the origin of the Dharma. Knowing that the mind has nothing to gain is true gain. Seeing One without obstruction is complete understanding.' He also composed a eulogy for the Dharma Hall of the Dharma Land Monastery, saying: 'It is the empty form of the Buddha, it is the subtle light of the Dharma. Samadhi and wisdom are inseparable, it is the harmonious assembly of the Sangha. Man is empty and Dharma is also empty, and the two emptinesses are also empty. Abiding in the three emptiness treasures of mind, Dharma, and emptiness, this is called the Three Refuges. Seeing without being colored by external objects, knowing without grasping consciousness, this is called true seeing, also called liberation of knowledge. The Buddha observes all dharmas, free from birth and death, all dharmas are equal as such.' It is said that he once sent ten pounds of incense, entrusting it to Wu Pingyi, to Caoqi to pay respects to the Sixth Patriarch Huineng. There is a poem that says: 'The Great Master has passed away, leaving only the Dharma body behind. I wish to send this unobstructed incense, following my heart to the South Sea.'

The Biography of Pei Xiu in the History of Tang records: Pei Xiu was fond of Buddhism, and usually did not drink alcohol or eat meat. He studied Buddhist principles, wrote tens of thousands of words, and also liked to chant Buddhist scriptures. He had a good relationship with He Ganzi. After He Ganzi became a monk, he used the method of character analysis to give him a Dharma name. People at the time ridiculed him, but his love for Buddhism did not diminish.

Miscellaneous Records from the North Dream records: Pei Xiu, the prime minister of the Tang Dynasty, devoted himself to the study of Buddhism and was proficient in Chan and precepts. He took Chan Master Guifeng Zongmi as his teacher and understood the sudden enlightenment method of Bodhidharma. Chan Master Zongmi's annotations on The View of the Dharmadhatu and Chan Explanations were all prefaced by Pei Xiu. Pei Xiu often wore monastic robes and begged for food with a bowl in brothels. He said himself: 'Not being contaminated by worldly emotions, one can preach the Dharma to save people.' He always vowed to be a king in every life, to promote and protect the Buddha Dharma. Later, the king of Khotan had a son, and the lines on his hand had the words 'Pei Xiu'. When people in the central court heard about it, they wanted to go to Khotan to welcome the child back to the country, but they did not succeed.

The Biography of Pei Kuan in the History of Tang records: During the Tianbao period (742-756) of Emperor Xuanzong of Tang, people considered Pei Kuan to be the first among the old ministers. He believed in Buddhism, liked to associate with monks, and studied and recited Buddhist scriptures, becoming more devout as he grew older.

Miscellaneous Morsels from Youyang records: During the Kaiyuan period (713-741) of Emperor Xuanzong of Tang, Pei Kuan served as the governor of Henan, deeply believing in Buddhism, and taking Chan Master Puji as his teacher, visiting him every morning and evening. One day, Kuan visited Ji.

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寂云。方有小事。未暇款語。且請遲迴休憩也。寬乃屏息。止於空室。見寂潔正堂。焚香端坐。坐未久。忽聞叩門連雲。天師一行和尚至矣。一行入詣寂作禮。禮訖附耳密語。其貌絕恭。但額云。無不可者。語訖禮。禮訖又語。如是者三。寂惟云。是是無不可者。一語訖。降階入南室。自闔其戶。寂乃徐命弟子云。遣鐘一行和尚滅度矣。左右疾走視之。一行如其言滅度。后寬乃服衰绖葬之。自徒步出城送之　　元宗既召見一行謂曰。師何能。對曰。惟善記覽。元宗因詔掖庭。取宮人籍。以示之。周覽既畢。覆其本。記念精熟。如素所習。讀數幅之後。元宗不覺降御榻。為之作禮。呼為聖人。

先覺宗乘。唐天寶三年。中使楊光庭。造本凈禪師丈室。禮問曰。弟子慕道斯久。愿和尚慈悲。略垂開示。凈曰。天下禪宗碩學。咸會京師。天使歸朝。足可咨決。貧道隈山傍水。無所用心。光庭泣拜。凈曰。休禮貧道。天使為求佛耶。問道耶。曰弟子智識昏昧。未審佛之與道。其義云何。凈曰。若欲求佛。即心是佛。若欲會道。無心是道。曰云何即心是佛。凈曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰云何無心是道。凈曰道本無心。無心名道。若了無心。無心即道。光庭作禮信受。

佛祖統紀。李華字遐叔

【現代漢語翻譯】 現代漢語譯本 寂云：我這裡正有些小事，沒空和你好好說話，請你先回去休息吧。寬於是屏住呼吸，待在空房間里，看見寂潔正在正堂焚香端坐。坐了沒多久，忽然聽見敲門聲，連聲說：『天師一行和尚（727年圓寂）到了。』一行（683年-727年）進來向寂潔行禮，行完禮后湊到他耳邊小聲說話，神情非常恭敬，只是額頭說：『沒有不可以的。』說完又行禮，行完禮又說，像這樣三次。寂潔只說：『是，是，沒有不可以的。』說完，走下臺階進入南邊的房間，自己關上了門。寂潔於是慢慢地吩咐弟子說：『送鐘一行和尚（683年-727年）圓寂了。』左右的人趕緊跑去看，一行（683年-727年）正如他所說的那樣圓寂了。後來寬為他穿上喪服安葬了他，親自徒步出城送葬。 唐玄宗（685年-762年）召見一行（683年-727年）后問他說：『你有什麼才能？』一行（683年-727年）回答說：『只是善於記憶。』唐玄宗（685年-762年）於是下令掖庭，取出宮女的名冊給他看。一行（683年-727年）全部看完后，蓋上原本，記得非常清楚，就像平時所熟悉的一樣。讀了幾頁之後，唐玄宗（685年-762年）不知不覺地走下御榻，向他行禮，稱他為聖人。 先覺宗乘。唐天寶三年（744年），中使楊光庭來到本凈禪師的禪房，行禮問道：『弟子仰慕佛道很久了，希望和尚慈悲，稍微開示一下。』本凈禪師說：『天下的禪宗大學者，都聚集在京師，天使您回朝后，完全可以向他們請教。貧僧我住在山水之間，沒有什麼用心。』楊光庭哭著拜他。本凈禪師說：『不要向我行禮，天使您是求佛呢，還是問道呢？』楊光庭說：『弟子我智慧淺薄，不知道佛和道，它們的意義是什麼。』本凈禪師說：『如果想求佛，即心是佛；如果想領會道，無心是道。』楊光庭問：『怎麼說即心是佛呢？』本凈禪師說：『佛因心而覺悟，心因佛而彰顯。如果領悟到無心，佛也不存在了。』楊光庭問：『怎麼說無心是道呢？』本凈禪師說：『道本來就是無心的，無心就叫做道。如果明白了無心，無心就是道。』楊光庭行禮表示相信並接受。 《佛祖統紀》。李華，字遐叔。

【English Translation】 English version Ji Yun: 'I am currently occupied with some minor matters and do not have the leisure to converse with you properly. Please return and rest for now.' Kuan then held his breath and remained in the empty room, where he saw Ji Jie sitting upright in the main hall, burning incense. Not long after sitting, he suddenly heard a knock at the door, followed by a voice saying repeatedly, 'The Venerable Monk Yi Xing (683-727) has arrived.' Yi Xing (683-727) entered and paid respects to Ji Jie. After the salutations, he leaned in and whispered something secretively, his expression extremely respectful, only uttering, 'Nothing is impossible.' After speaking, he bowed again, and after bowing, he spoke again, repeating this three times. Ji Jie only said, 'Yes, yes, nothing is impossible.' After speaking, he descended the steps and entered the south room, closing the door behind him. Ji Jie then slowly instructed his disciples, 'Escort the Venerable Monk Zhong Yi Xing (683-727) to his Nirvana.' The attendants quickly ran to check, and Yi Xing (683-727) had indeed passed away as he had said. Later, Kuan donned mourning attire and buried him, personally walking out of the city to see him off. Emperor Xuanzong of Tang (685-762), after summoning Yi Xing (683-727), asked him, 'What are your talents?' Yi Xing (683-727) replied, 'Only a good memory.' Emperor Xuanzong of Tang (685-762) then ordered the Yeting (imperial department in charge of palace women) to bring out the register of palace women and show it to him. After Yi Xing (683-727) had reviewed it entirely, the original was covered, and he remembered everything perfectly, as if he had been familiar with it all along. After reading several pages, Emperor Xuanzong of Tang (685-762) unconsciously descended from his imperial throne and paid respects to him, calling him a sage. 'Prior Enlightenment on the Vehicle of the Sect.' In the third year of the Tianbao era of the Tang Dynasty (744), the imperial envoy Yang Guangting visited the chamber of Chan Master Benjing, paying respects and asking, 'This disciple has long admired the Dao and hopes that the Venerable One will show compassion and offer some guidance.' Chan Master Benjing said, 'The eminent scholars of the Chan sect in the world are all gathered in the capital. When the envoy returns to court, you can certainly consult them. This poor monk dwells among the mountains and waters and has no particular focus.' Yang Guangting wept and bowed to him. Chan Master Benjing said, 'Do not bow to this poor monk. Is the envoy seeking the Buddha or seeking the Dao?' Yang Guangting said, 'This disciple's wisdom is shallow and does not understand the meaning of the Buddha and the Dao.' Chan Master Benjing said, 'If you wish to seek the Buddha, the mind itself is the Buddha; if you wish to understand the Dao, no-mind is the Dao.' Yang Guangting asked, 'How is it that the mind itself is the Buddha?' Chan Master Benjing said, 'The Buddha is enlightened through the mind, and the mind is manifested through the Buddha. If you realize no-mind, then the Buddha does not exist either.' Yang Guangting asked, 'How is it that no-mind is the Dao?' Chan Master Benjing said, 'The Dao is originally no-mind, and no-mind is called the Dao. If you understand no-mind, then no-mind is the Dao.' Yang Guangting bowed, expressing his belief and acceptance. 'A Comprehensive Record of Buddhas and Patriarchs.' Li Hua, courtesy name Xia Shu.

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。趙州贊皇人。累中進士宏辭科。天寶十一年。徙右補闕。安祿山亂。屏居江南。李峴表置幕府。擢吏部員外郎。苦風痹去官。客山陽。勒子弟農。安於窮槁。晚事浮圖。法不甚著。書唯士大夫家傳墓版州縣碑頌。時時赍金帛往請。乃強為應。嘗從荊溪受止觀。為述大意一篇。大曆初。卒於家。

東城老父傳。老父姓賈名昌。元宗時。為雞坊五百小兒長。祿山陷洛。大駕幸成都。昌變姓名。依于佛舍。除地擊鐘。施力于佛。洎太上皇歸興慶宮。肅宗受命于別殿。昌還舊里。居室為兵掠。家無遺物。布衣憔悴。不復得入禁門矣。明日復出長安南門。道見妻兒。于招國里。菜色黯焉。兒荷薪。妻負故絮。昌聚哭訣于道。遂長逝息。長安佛寺學大師佛旨。大曆元年。依資聖寺大德僧運平。往東市海池。立陀羅尼石幢書。能紀姓名。讀釋氏經。亦能了其深義。至道以善心。化市井人。建僧房佛舍。植美草甘木。晝把土擁根。汲水灌竹。夜止觀于禪室。建中三年。僧運平人壽盡。服禮畢。奉舍利塔。于長安東門外鎮國寺東偏。手植松柏百株。構小舍。居於塔下。朝夕焚香灑掃。事師如生。順宗在東宮。舍錢三十萬。為昌立大師影堂及齋舍。又立外屋。居遊民取備給。昌因日食粥一杯。漿水一升。臥草蓆絮衣。過是悉歸於佛

【現代漢語翻譯】 現代漢語譯本：趙州贊皇人（今河北省石家莊市贊皇縣人）。多次考中進士和宏辭科。天寶十一年（752年），調任右補闕。安祿山叛亂時，隱居江南。李峴上表推薦他到幕府任職，后升爲吏部員外郎。因患風痹而辭官，客居山陽。告誡子弟務農，安於貧困。晚年信奉佛教，但佛法修持並不十分顯著。擅長書法，士大夫家傳的墓誌銘和州縣的碑文，時常帶著金帛前往請他書寫，他才勉強應允。曾跟隨荊溪學習止觀，並撰寫了一篇闡述其大意的文章。大曆初年（766年左右），在家中去世。

東城老父傳。老父姓賈名昌。唐玄宗（李隆基）時，擔任雞坊五百小兒的長官。安祿山攻陷洛陽，玄宗皇帝逃往成都。賈昌改名換姓，寄身於佛寺，負責打掃場地和敲鐘，盡力為佛事服務。等到太上皇（李隆基）返回興慶宮，肅宗皇帝（李亨）在別殿即位，賈昌回到故里。但家裡的房屋已被士兵搶掠一空，一無所有。他穿著粗布衣服，面容憔悴，再也無法進入宮門了。第二天，他從長安南門出來，在招國里遇到了妻子和兒女，他們面帶菜色，形容枯槁。兒子揹著柴，妻子揹著破舊的棉絮。賈昌與他們抱頭痛哭，訣別于路旁，隨即去世。賈昌在長安的佛寺里學習大師的佛旨。大曆元年（766年），依附於資聖寺的大德僧人運平，前往東市海池，樹立陀羅尼石幢，並能記錄姓名。他能誦讀佛經，也能理解其中的深刻含義。他以善良的心，教化市井百姓，建造僧房佛舍，種植美麗的草木。白天，他用土培護樹根，汲水澆灌竹子。夜晚，他在禪室裡修習止觀。建中三年（782年），僧人運平去世。服喪完畢后，他將運平的舍利塔安放在長安東門外的鎮國寺東側，親手種植松柏樹一百株，建造小舍，居住在塔下，早晚焚香灑掃，侍奉老師如同生前一樣。唐順宗（李誦）在東宮時，捐錢三十萬，為賈昌建立大師影堂和齋舍，又建造外屋，供遊民居住，以備供給。賈昌因此每天只吃一杯粥，一升漿水，睡在草蓆上，穿著棉絮衣服，其餘的都歸於佛。

【English Translation】 English version: He was a native of Zanhuang in Zhaozhou (modern Zanhuang County, Shijiazhuang, Hebei). He repeatedly passed the imperial examinations, including the Jinshi and Hongci examinations. In the eleventh year of the Tianbao era (752 AD), he was transferred to the position of Right Remonstrance Official. During the An Lushan Rebellion, he secluded himself in Jiangnan. Li Xian recommended him to serve in his staff, and he was later promoted to Assistant Director of the Ministry of Personnel. He resigned due to wind-induced paralysis and resided as a guest in Shanyang. He instructed his children to engage in agriculture and be content with poverty. In his later years, he devoted himself to Buddhism, although his practice was not particularly prominent. He excelled in calligraphy, and he was often requested by scholar-officials to write epitaphs and inscriptions for local government, for which he would reluctantly agree in exchange for gold and silk. He once studied Samatha-vipassana (止觀) with Jingxi and wrote an essay explaining its main ideas. He died at home in the early years of the Dali era (around 766 AD).

The Biography of Old Man of Dongcheng. The old man's surname was Jia, and his given name was Chang. During the reign of Emperor Xuanzong (Li Longji) of the Tang Dynasty, he served as the head of the five hundred children in the chicken farm. When An Lushan captured Luoyang, Emperor Xuanzong fled to Chengdu. Jia Chang changed his name and surname and took refuge in a Buddhist temple, where he was responsible for cleaning the grounds and ringing the bell, diligently serving the Buddhist cause. After the Retired Emperor (Li Longji) returned to Xingqing Palace and Emperor Suzong (Li Heng) ascended the throne in a separate palace, Jia Chang returned to his hometown. However, his house had been looted by soldiers, leaving him with nothing. Dressed in coarse cloth and with a haggard appearance, he could no longer enter the palace gates. The next day, he exited the south gate of Chang'an and encountered his wife and children in Zhaoguo Lane. They looked pale and emaciated. His son carried firewood, and his wife carried old cotton wadding. Jia Chang wept with them and bid farewell on the road, and then passed away. Jia Chang studied the Buddhist teachings of the masters in the Buddhist temples of Chang'an. In the first year of the Dali era (766 AD), he relied on the virtuous monk Yunping of Zisheng Temple and went to the Hai Pool in the East Market to erect a Dharani stone pillar, on which he could record names. He could recite Buddhist scriptures and understand their profound meaning. With a kind heart, he transformed the common people in the marketplace, building monks' quarters and Buddhist shrines, and planting beautiful plants and trees. During the day, he would add soil to protect the roots and draw water to irrigate the bamboo. At night, he would practice Samatha-vipassana (止觀) in the meditation room. In the third year of the Jianzhong era (782 AD), the monk Yunping passed away. After completing the mourning rites, he placed Yunping's stupa containing his relics on the east side of Zhenguo Temple outside the east gate of Chang'an, personally planting one hundred pine and cypress trees, building a small hut, and living under the stupa, burning incense and sweeping every morning and evening, serving his teacher as if he were still alive. When Emperor Shunzong (Li Song) was in the Eastern Palace, he donated 300,000 coins to build a portrait hall and a refectory for Jia Chang, and also built outer houses to provide shelter for vagrants. Jia Chang therefore only ate a cup of porridge and a liter of thin gruel each day, sleeping on a straw mat and wearing cotton wadding, and giving everything else to the Buddha.

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佛祖統紀。德宗興元三年。翰林學士梁肅。學天臺教於荊溪禪師。深得心要。以止觀文義弘博。覽者費日。乃刪定為六卷。行於世。吏部郎中李華。嘗從荊溪學止觀。荊溪為述止觀大意一篇。包括大部。若指諸掌。時士夫同學者。散騎常侍崔恭。諫議大夫田敦。皆學止觀于荊溪云　　憲宗時。初舍利入大內。夜放光明。早朝群臣皆賀曰。陛下聖德所感。韓愈獨不言。上問愈。愈曰。微臣曾見佛經。佛光非青黃赤白等相。此是龍神衛護之光。上曰。如何是佛光。愈無對　　河東節度使裴度奏。五臺佛光寺慶雲。見文殊大士乘獅子。于空中從者萬衆。上遣使供萬菩薩。是日復有慶雲。見於寺中。

唐書柳渾傳。渾早孤。方十餘歲。有巫告曰。兒相夭且淺。為浮屠道可緩死。諸父欲從其言。渾曰。去聖教為異術。不若速死。學愈篤。

韓愈傳。時有賈島。韓門弟子。范陽人。初為浮屠。名無本。來東都時。洛陽令禁僧。午後不得出。島為詩自傷。愈憐之。因教其為文。遂去浮屠。舉進士。

李罕之傳。罕之陳州項城人。小拳捷初。為浮屠。行丐市。窮日無得者。抵缽褫祇衼去聚眾。攻剽五臺下。

鐘傳傳。傳凡出軍攻戰。必禱佛祠。積餌餅為犀象。高數尋。

妝樓記。有女子卸冠

者。奉觀音大士。甚肅比丘尼。往往勸其修凈土云。當作觀音觀。觀其法身。愈大愈妙。自此夜恒夢見之。然甚小若婦人釵頭玉佛狀。一日其夫寄一玉觀音。類夢中所見。自是奉之益篤。

玉泉子楊希古。性酷嗜佛法。常置僧于第。陳列佛事。雜以幡蓋。是謂道場者。每凌晨輒入其內。以身俯地。俾僧據其上。誦金剛經三遍。性又潔凈。內逼如廁。必撒衣無所有。然後高履以往。

唐書孟簡傳。簡晚路殊躁急。佞佛過甚。為時所誚。常與劉伯芻歸登蕭俯譯次梵言者。

劉伯芻傳。伯芻子寬夫。轉左補闕。陳岵注浮屠書。因供奉僧以聞。除濠州刺史。寬夫劾狀。敬宗怒謂宰相曰。岵不繇僧得州諫臣。安受此言。寬夫曰。眾劾岵。獨臣草狀。應伏誅。推言所從。恐累國體。帝讜其言。釋之。

李德裕傳。德裕敬宗時。為浙西觀察使。元和后。天下禁毋私度僧。徐州王智興紿言。天子誕月。請築壇度人。以資福。詔可即顯。募江淮間。民皆奔走。因牟擷其財以自入。德裕劾奏。智興為壇泗州。募愿度者。人輸錢二千。則不復勘詰普加。髡落自。淮而右戶三丁男。必一男剃髮。規影徭賦。所度無算。臣閱度江者。日數百。蘇常齊民。十固八九。若不加禁。遏則前至誕月。江淮失丁男六十萬。不為細變

【現代漢語翻譯】 現代漢語譯本：有一個虔誠的佛教徒，信奉觀音大士（Avalokiteśvara，菩薩名）。有一位非常尊敬的比丘尼（bhikkhuni，佛教女出家人），經常勸他修習凈土法門，說：『應當作觀音觀想，觀想他的法身（Dharmakāya，佛的化身），越大越好。』此後，他夜裡經常夢見觀音大士，然而觀音像非常小，像婦人髮釵上的玉佛。一天，他的丈夫寄來一個玉觀音，類似於他在夢中所見。從此，他更加虔誠地供奉這個玉觀音。

玉泉子楊希古，天性酷愛佛法，經常在家中安置僧人，陳設佛事，還雜以幡蓋，稱之為道場。每天凌晨，他都進入道場，以身體俯臥在地，讓僧人坐在他的背上，誦讀《金剛經》三遍。他天性又非常潔凈，即使在室內迫不得已要如廁，也必定脫光衣服，確認身上沒有任何東西，然後才穿上鞋子前往。

《唐書·孟簡傳》記載，孟簡晚年性情變得急躁，佞佛過度，被當時的人所譏笑。他經常與劉伯芻一起，讓歸登和蕭俯翻譯梵文。

《劉伯芻傳》記載，劉伯芻的兒子劉寬夫，擔任左補闕。陳岵註釋浮屠（Buddha，佛陀）書籍，通過供奉的僧人上奏給皇帝。皇帝任命陳岵為濠州刺史。劉寬夫彈劾陳岵的奏狀上說，敬宗皇帝（唐敬宗，809-827年，在位時間：寶曆（825年-827年））憤怒地對宰相說：『陳岵不是通過僧人得到州官的職位，諫臣怎麼能接受這種說法？』劉寬夫說：『是大家一起彈劾陳岵，只有我起草了奏狀，應該伏誅。如果追問奏狀的來源，恐怕會牽連到國家體制。』皇帝認為他說得對，就釋放了他。

《李德裕傳》記載，敬宗（唐敬宗，809-827年，在位時間：寶曆（825年-827年））時期，李德裕擔任浙西觀察使。元和（唐憲宗年號，806年-820年）之後，天下禁止私自剃度僧人。徐州的王智興謊稱，天子誕辰之月，請求築壇度人，以求福報。皇帝下詔允許。於是王智興公開招募江淮一帶的百姓，百姓都爭相前往。王智興藉機牟取錢財，據爲己有。李德裕彈劾奏報說，王智興在泗州築壇，招募願意出家的人，每人交錢二千，就不再審查，普遍給予剃度。從淮河以東到淮河以西，每三戶男子，就必定有一個男子剃髮。王智興爲了規避徭役賦稅，所度的人數不勝數。臣下我看到渡江的人，每天都有數百人。蘇州、常州一帶的百姓，十戶人家有八九戶都這樣。如果不加以禁止，那麼到天子誕辰之月，江淮一帶就會失去六十萬丁男，這不是小事。'

【English Translation】 English version: There was a devout Buddhist who revered Avalokiteśvara (觀音大士, a Bodhisattva). A highly respected bhikkhuni (比丘尼, Buddhist nun) often advised him to practice the Pure Land method, saying, 'You should contemplate Avalokiteśvara, visualizing his Dharmakāya (法身, the embodiment of the Buddha), the larger the better.' From then on, he often dreamed of Avalokiteśvara at night, but the image was very small, like a jade Buddha on a woman's hairpin. One day, his husband sent him a jade Avalokiteśvara, similar to what he had seen in his dreams. From then on, he became even more devout in his worship.

Yang Xigu of Yuquanzi (玉泉子楊希古) had a natural love for Buddhism. He often housed monks in his residence, displayed Buddhist items, and added banners and canopies, calling it a 'Daochang' (道場, a place for religious practice). Every early morning, he would enter the Daochang, prostrate himself on the ground, and have a monk sit on his back to recite the Diamond Sutra three times. He was also very clean by nature. Even when he urgently needed to use the restroom indoors, he would take off all his clothes to ensure he had nothing on him before putting on his shoes and going.

The 'Book of Tang, Biography of Meng Jian' (唐書·孟簡傳) records that Meng Jian became impatient in his later years and excessively flattered Buddhism, which was ridiculed by the people of the time. He often had Gui Deng and Xiao Fu translate Sanskrit with Liu Bochu (劉伯芻).

The 'Biography of Liu Bochu' (劉伯芻傳) records that Liu Bochu's son, Liu Kuanfu, served as Zuo Buque (左補闕, a court official). Chen Hu annotated Buddhist (浮屠, Buddha) books and presented them to the emperor through a serving monk. The emperor appointed Chen Hu as the prefect of Haozhou. Liu Kuanfu's memorial impeaching Chen Hu stated that Emperor Jingzong (唐敬宗, 809-827, reigned 825-827) angrily said to the prime minister, 'Chen Hu did not obtain the position of prefect through a monk, how can a remonstrating official accept this statement?' Liu Kuanfu said, 'Everyone impeached Chen Hu, and I alone drafted the memorial, I should be executed. If the source of the memorial is investigated, I fear it will implicate the national system.' The emperor thought his words were correct and released him.

The 'Biography of Li Deyu' (李德裕傳) records that during the Jingzong (唐敬宗, 809-827, reigned 825-827) era, Li Deyu served as the Zhexichuan Chashi (浙西觀察使, an official title). After the Yuanhe (元和, Tang Xianzong's reign, 806-820) era, the empire forbade the private ordination of monks. Wang Zhixing of Xuzhou falsely claimed that it was the month of the emperor's birthday and requested to build an altar to ordain people for blessings. The emperor issued an edict allowing it. Therefore, Wang Zhixing openly recruited people from the Jianghuai area, and the people rushed to go. Wang Zhixing took the opportunity to make money and kept it for himself. Li Deyu impeached him, reporting that Wang Zhixing built an altar in Sizhou and recruited those who were willing to become monks. Each person paid two thousand coins, and they were no longer investigated, and they were generally tonsured. From east of the Huai River to west of the Huai River, for every three male households, one male would definitely shave his head. In order to evade corvée labor and taxes, the number of people ordained was countless. I, your subject, see hundreds of people crossing the river every day. In the areas of Suzhou and Changzhou, eight or nine out of ten households are like this. If it is not prohibited, then by the month of the emperor's birthday, the Jianghuai area will lose six hundred thousand adult males, which is not a trivial matter.'

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。有詔徐州禁止。

酉陽雜俎。相傳云。釋道欽。往徑山。有問道者。率爾而對。皆造宗極。劉忠州晏。嘗乞心偈。令執爐而聽再三。稱諸惡莫作眾善奉行。晏曰。此三尺童子皆知之。欽曰。三尺童子皆知之。百歲老人行不得。至今以為名理　　興元城固縣有韋氏女。兩歲能語。自然識字。好讀佛經。至五歲。一縣所有經悉讀遍。至八歲。忽清晨薰衣。靚妝默存牖下。父母訝。移時不出。視之已蛻衣而失。竟不知何之。荊州處士許卑。得於韋氏鄰人張弘郢　　續酉陽雜俎。李正己本名懷玉。候希逸之內弟也。候鎮淄青署。懷玉為兵馬使。尋構飛語。侯怒囚之。將置於法。懷玉抱冤無訴。于獄中。累石像佛。默期冥報。時近臘日。心慕同儕。嘆吒而睡。覺有人在頭上語曰。李懷玉。汝富貴時至。即驚覺顧。不見人。天尚黑。意甚怪之。復睡。又聽人謂曰。汝看墻上。有青烏子噪。即是富貴時及。覺不復見人。有頃天曙。忽有青烏數十。如雀飛集墻上。俄聞三軍叫喚。逐出希逸。壞煉取懷玉。扶知留後。

佛祖統紀。宣宗大中三年正月齋日。四明道俗。八千人。于阿育王寺。供養佛舍利塔。感天華紛墜。有如雪色。至手即融。入夜放五色光明。大眾喜躍。

北夢瑣言。唐崔侍中安潛。崇奉釋氏。鮮茹葷

【現代漢語翻譯】 現代漢語譯本：有皇帝下詔在徐州禁止（這件事）。

《酉陽雜俎》記載：相傳釋道欽（唐代僧人）在徑山，有人向他問道，他隨口回答，都達到了精深的宗極。劉忠州晏（劉晏，唐代政治家，曾任忠州刺史）曾經向他求取心偈，讓他拿著香爐聽了好幾遍，（道欽）說：『諸惡莫作，眾善奉行。』劉晏說：『這三尺高的孩童都知道。』道欽說：『三尺高的孩童都知道，百歲老人卻做不到。』至今人們還認為這是名言真理。

興元城固縣有個韋氏的女兒，兩歲就能說話，自然認識字，喜歡讀佛經。到五歲時，一個縣所有的經書都讀遍了。到八歲時，忽然清晨薰香衣服，打扮整齊，默默地靠在窗戶下。父母感到奇怪，過了一會兒不見她出來，去看她，已經脫下衣服而消失了，最終不知道去了哪裡。荊州處士許卑從韋氏的鄰居張弘郢那裡聽說了這件事。

《續酉陽雜俎》記載：李正己（唐朝藩鎮將領）本名懷玉，是候希逸的內弟。候希逸鎮守淄青時，任命懷玉為兵馬使。不久有人捏造謠言，候希逸發怒囚禁了他，將要處以刑法。懷玉抱冤無處申訴，在獄中，用石頭堆積成佛像，默默地期望得到冥冥中的報應。當時臨近臘日，他思念同伴，嘆息著睡著了。醒來時有人在他頭上說：『李懷玉，你富貴的時候到了。』他驚醒回頭看，不見人。天還黑著，他覺得很奇怪。又睡著了，又聽見有人說：『你看墻上，有青烏子在叫，那就是你富貴的時候到了。』醒來后還是不見人。過了一會兒天亮了，忽然有幾十只青烏像麻雀一樣飛集在墻上，隨即聽到三軍叫喊，驅逐了候希逸，擁立懷玉為留後。

《佛祖統紀》記載：唐宣宗大中三年（公元849年）正月齋日，四明（今寧波）的僧俗八千人，在阿育王寺供養佛舍利塔，感應到天花紛紛墜落，像雪一樣，到手上就融化了。夜晚放出五色光明，大眾歡喜踴躍。

《北夢瑣言》記載：唐朝侍中崔安潛，崇信佛教，很少吃葷腥。

【English Translation】 English version: There was an imperial decree to prohibit (this matter) in Xuzhou.

《Miscellaneous Morsels from Youyang》 records: It is said that the monk Shi Daoqin (a Tang Dynasty monk) was at Jing Mountain. Someone asked him a question, and he answered casually, reaching the ultimate in doctrine. Liu Zhongzhou Yan (Liu Yan, a Tang Dynasty politician who served as the prefect of Zhongzhou) once asked him for a heart gatha, and had him hold the incense burner and listen to it several times. (Daoqin) said: 'Do no evil, practice all good.' Liu Yan said, 'Even a three-foot-tall child knows this.' Daoqin said, 'A three-foot-tall child knows it, but a hundred-year-old man cannot do it.' To this day, people still consider this a famous truth.

In Chenggu County, Xingyuan, there was a daughter of the Wei family who could speak at the age of two and naturally recognized characters. She liked to read Buddhist scriptures. By the age of five, she had read all the scriptures in the county. At the age of eight, she suddenly perfumed her clothes in the early morning, dressed neatly, and leaned silently under the window. Her parents were surprised. After a while, she did not come out. When they went to check on her, she had already taken off her clothes and disappeared, and no one knew where she had gone. Xu Bei, a recluse from Jingzhou, heard about this from Zhang Hongying, a neighbor of the Wei family.

《Continued Miscellaneous Morsels from Youyang》 records: Li Zhengji (a Tang Dynasty warlord) was originally named Huaiyu and was the brother-in-law of Hou Xiyi. When Hou Xiyi was stationed in Ziqing, he appointed Huaiyu as the commander of soldiers and horses. Soon, someone fabricated rumors, and Hou Xiyi was angry and imprisoned him, intending to execute him. Huaiyu had no one to appeal to for his grievances. In prison, he piled up stone Buddha statues, silently hoping for a reward in the afterlife. At that time, it was near the twelfth lunar month, and he missed his companions, sighing and falling asleep. When he woke up, someone said above his head: 'Li Huaiyu, your time of wealth and honor has arrived.' He woke up in surprise and looked around, but saw no one. It was still dark, and he felt very strange. He fell asleep again, and again he heard someone say: 'Look at the wall, there are black crows cawing, that is the time when your wealth and honor will arrive.' When he woke up, he still saw no one. After a while, it dawned, and suddenly dozens of black crows flew and gathered on the wall like sparrows. Soon, he heard the shouts of the three armies, expelling Hou Xiyi and supporting Huaiyu as the acting military governor.

《Comprehensive Records of the Buddhist Patriarchs》 records: In the third year of the Dazhong reign of Emperor Xuanzong of Tang (849 AD), on the fasting day of the first month, eight thousand monks and laypeople from Siming (present-day Ningbo) offered sacrifices to the Buddha's relic pagoda at Asoka Temple, and felt heavenly flowers falling like snow, melting upon touching the hand. At night, it emitted five-colored light, and the masses rejoiced and danced.

《Northern Dream Trivia》 records: Cui Anqian, a Tang Dynasty attendant, revered Buddhism and rarely ate meat.

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血。唯于刑辟。常自躬親。雖僧人犯罪。未嘗屈法。于廳事前。慮囚。必溫顏恤惻。以盡其情。有大辟者。俾先示以判語。賜以酒食。而付於法。鎮西川三年。唯多蔬食宴。諸司以面及蒟蒻之類。染作顏色。用象豚肩羊臑膾炙之屬。皆逼真也。時人比于梁武。而頻于使宅堂前。弄傀儡子。軍人百姓。穿宅觀看。一無禁止。而中壺預政。以玷盛德。惜哉。

唐國史補李丹。為䖍州刺史。與妹書曰。釋迦生中國設教。如周孔。周孔生西方設教。如釋迦。天堂無則已有。則君子生地獄。無則已有則小人入。聞者以為知言。

東觀奏記。上校獵城西。漸入渭水。見父老一二十人。于村佛祠設齋。上問之。父老曰。臣醴泉縣百姓。本縣令李君𠁗有異政。考秩已滿。百姓借留。詣府乞。未替兼。此祈佛力也。上默然還宮。後於御扆。上大書君𠁗名。中書兩擬醴泉令。上皆抹去之。逾歲以懷州刺史闕。請用人。御筆曰。醴泉令李君𠁗。可懷州刺史莫測也。君𠁗中謝宸旨獎勵。始聞其事。

投荒雜錄。南人率不信釋氏。雖有一二佛寺。吏課其為僧以督責。釋之土田及施財。間有一二僧。喜擁婦食肉。但居其家。不能少解佛事。土人以女配僧。呼之為師郎。或有疾。以紙為圓錢。置佛像旁。或請僧設食。翌日宰羊豕以

【現代漢語翻譯】 現代漢語譯本： 唯獨在刑罰方面，他總是親自處理。即使是僧人犯罪，也從不枉法。在廳堂前審理案件時，必定和顏悅色，盡力體恤犯人的情況。對於判處死刑的犯人，先讓他們看判決書，賜予酒食，然後才執行刑罰。鎮守西川三年，大多是設蔬菜宴席。各部門用麵粉和蒟蒻之類的東西，染成各種顏色，用來模仿豬肩、羊腿、肉片等食物，都非常逼真。當時的人把他比作梁武帝（464-549），而且他經常在使宅的堂前表演傀儡戲，軍人和百姓隨意進入宅觀看，一概不禁止。但是後宮干預朝政，玷污了他的盛德，實在可惜。

唐國史補記載，李丹擔任虔州刺史時，給妹妹寫信說：『釋迦牟尼（Śākyamuni，佛教創始人）在中國設教，就像周公、孔子一樣；周公、孔子在西方設教，就像釋迦牟尼一樣。天堂如果不存在，那麼君子就應該生活在地獄；如果天堂存在，那麼小人就應該進入。』聽到的人認為這是很有見地的話。

《東觀奏記》記載，皇帝在城西校閱軍隊，漸漸進入渭水。看見一二十個老人，在村裡的佛寺里設齋。皇帝問他們，老人們說：『我們是醴泉縣的百姓，本縣縣令李君𠁗有特殊的政績，考覈期已滿。百姓們想留住他，到府里請求，還沒有得到批準。我們祈求佛力。』皇帝默默地回到宮中，後來在御扆上，大寫李君𠁗的名字。中書省兩次擬定醴泉縣令的人選，皇帝都抹去了。過了一年，懷州刺史的職位空缺，請求任用人選。皇帝用御筆寫道：『醴泉縣令李君𠁗可以擔任懷州刺史。』沒有人能猜透皇帝的用意。李君𠁗在謝恩時，才知道皇帝獎勵他的原因。

《投荒雜錄》記載，南方人大多不相信佛教。即使有一兩座佛寺，官吏也按人頭徵收僧人的賦稅，並加以督責。僧人的土地和施捨的財物，偶爾有一兩個僧人，喜歡擁著妻子吃肉，只是住在家裡，不能稍微講解佛法。當地人把女兒配給僧人，稱他們為『師郎』。有人生病了，用紙做成圓錢，放在佛像旁邊。或者請僧人設齋，第二天宰殺豬羊來祭祀。

【English Translation】 English version: Only in matters of criminal law did he personally handle things. Even if a monk committed a crime, he never bent the law. When reviewing cases in the hall, he always showed a gentle and compassionate demeanor, trying his best to understand the circumstances of the prisoners. For those sentenced to death, he would first show them the verdict, grant them wine and food, and then carry out the execution. During his three years of governing Xichuan, he mostly held vegetarian banquets. The various departments used flour and konjac-like substances, dyed in various colors, to imitate dishes such as pork shoulders, lamb legs, and sliced meat, all of which were very realistic. People at the time compared him to Emperor Wu of Liang (464-549), and he frequently had puppet shows performed in front of the hall of his official residence, with soldiers and common people freely entering to watch, without any restrictions. However, the empress's interference in politics tarnished his great virtue, which is a pity.

《Tang Guo Shi Bu》 records that when Li Dan was the prefect of Qianzhou, he wrote to his sister, saying: 'Śākyamuni (the founder of Buddhism) established his teachings in China, just like the Duke of Zhou and Confucius; the Duke of Zhou and Confucius established their teachings in the West, just like Śākyamuni. If heaven does not exist, then gentlemen should live in hell; if heaven exists, then petty people should enter.' Those who heard this thought it was a wise saying.

《Dong Guan Zou Ji》 records that the emperor was reviewing troops west of the city, gradually entering the Wei River. He saw one or two dozen old men holding a vegetarian feast in a village Buddhist temple. The emperor asked them, and the old men said: 'We are the people of Liquan County. Our county magistrate, Li Jun𠁗, has exceptional achievements in governance, and his term of office is full. The people want to keep him, and we have petitioned the government, but it has not yet been approved. We are praying for the Buddha's power.' The emperor silently returned to the palace. Later, on his imperial screen, he wrote Li Jun𠁗's name in large characters. The Ministry of Personnel twice nominated candidates for the position of Liquan County magistrate, but the emperor erased them all. A year later, the position of prefect of Huaizhou became vacant, and a request was made to appoint someone. The emperor wrote with his imperial brush: 'Li Jun𠁗, the magistrate of Liquan County, can be appointed as the prefect of Huaizhou.' No one could fathom the emperor's intention. When Li Jun𠁗 thanked the emperor for his grace, he learned the reason for the emperor's reward.

《Tou Huang Za Lu》 records that the people of the South mostly do not believe in Buddhism. Even if there are one or two Buddhist temples, officials levy taxes on the monks based on their numbers and supervise them. The monks' land and donated wealth... occasionally there are one or two monks who like to embrace their wives and eat meat, just living at home, unable to explain the Buddha's teachings even a little. The local people marry their daughters to monks, calling them 'Shilang'. If someone is sick, they make round coins out of paper and place them next to the Buddha statue. Or they invite monks to set up a vegetarian feast, and the next day they slaughter pigs and sheep for offerings.

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啖之。目曰除齋。

清異錄。懿代崇佛法。館宇逾制。佛骨至。起不思議。堂將奉遺體。工半帝升遐。

雲仙雜記。封少卿問禪于龍華厚參。師曰。金雞抱卵時如何。少卿歸而默坐三年。不能領解。至於發狂而死。

(圖書整合)神異典釋教部紀事捲上 卍新續藏第 88 冊 No. 1661 (古今圖書整合)神異典釋教部紀事

(圖書整合)神異典釋教部紀事卷下

五代史。石昂傳。昂父好學。平生不喜佛說。父死。昂于柩前。誦尚書曰。此吾先人之所欲聞也。禁其家不可以佛事污吾先人。

唐莊宗皇后劉氏傳。莊宗自滅梁。志意驕怠。宦官伶人亂政。后特用事。于中自以出於賤微。逾次得立。以為佛力。又好聚斂。分遣人為商賈。至於市肆之間。薪芻果茹。皆稱中宮所賣。四方貢獻。必分為二。一以上天子。一以入中宮。宮中貨賄山積。惟寫佛書。饋賂僧尼。而莊宗由此亦佞佛。有胡僧。自於闐來。莊宗率皇后及諸子。迎拜之。僧游五臺山。遣中使供頓。所至傾動城邑。又有僧誠惠。自言能降龍。嘗過鎮州王镕。不為之禮。誠惠怒曰。吾有毒龍五百。當遣一龍揭片石。常山之人。皆魚鱉也。會明年滹沱大水。壞鎮州關。城人皆以為神。莊宗及后。率諸子諸妃拜之。

誠惠安坐不起。由是士無貴賤。皆拜之。獨郭崇韜。不拜也。是時皇太后及皇后。交通藩鎮。太后稱誥。令皇后稱教命兩宮使者。旁午于道。許州節度使溫韜以後。佞佛因論。以私第為佛寺。為后薦福。

馬引孫傳。引孫既學韓愈為文。故多斥浮屠氏之說。及罷歸。乃反學佛。撰法喜集佛國記。行於世。時人誚之曰。佞清泰不徹。乃來佞佛。清泰廢帝年號也。人有戲引孫曰。公素慕韓愈為人。而常誦傅奕之論。今反佞佛。是佛佞公邪。公佞佛邪。引孫答曰。豈知非佛佞我也。時人傳以為笑。

北夢瑣言。涇原帥李金全。累歷藩鎮。所在掊斂。非時進馬。上問其為治如何。莫專以進馬為事。雖黽勉受之。聖旨不懌。張虔釗多貪。鎮滄州日。因亢早民饑。發廩賑之。方上聞。帝甚嘉獎。他日秋成。倍斗徴斂。朝論鄙之。虔釗好與禪毳謎語自云。知道心與口背。唯利是求。只以飯僧。更希福利。議者以渠于佛上希利。愚之甚也。后叛入蜀。取人產業。黷貨無厭。蜀民怨之。或說在蜀。問一禪僧云。如何是舍利。對曰。剩置僦居。即得舍利。清河慚笑而已。

佛法金湯編。初太祖目擊周世宗。镕范鎮州大悲菩薩銅像。鑄為錢。太祖密訪麻衣和尚。問曰。自古有毀佛天子乎。麻衣曰。何必問古事。請以柴官家

【現代漢語翻譯】 現代漢語譯本：誠惠（僧人的名字）安然端坐，不向人起身。因此，士人無論貴賤，都向他跪拜。只有郭崇韜不拜他。當時皇太后和皇后，都與藩鎮私相勾結。太后發佈的命令稱為『誥』，皇后發佈的命令稱為『教命』，兩宮的使者，在道路上往來不絕。許州節度使溫韜在（後梁）以後，因為諂媚佛教，就說要將自己的住宅改為佛寺，為皇后祈福。 馬引孫傳。馬引孫學習韓愈的文章風格，所以常常批判佛教的說法。等到被罷官回家后，反而學習佛教，撰寫了《法喜集》、《佛國記》，在世上流傳。當時的人譏笑他說：『諂媚（後唐）清泰（清泰是後唐廢帝的年號，934-936年）皇帝不徹底，現在又來諂媚佛教。』有人戲弄馬引孫說：『您一向仰慕韓愈的為人，卻常常誦讀傅奕的言論，現在反而諂媚佛教，是佛在諂媚您呢，還是您在諂媚佛呢？』馬引孫回答說：『難道你知道不是佛在諂媚我嗎？』當時的人把這件事當作笑談。 北夢瑣言。涇原的將領李金全，多次擔任藩鎮，在各地搜刮民財，不按時節進獻馬匹。皇上問他治理地方怎麼樣，（有人）只說他專門以進獻馬匹為事，皇上雖然勉強接受，但心裡並不高興。張虔釗非常貪婪，在鎮守滄州的時候，因為遇到大旱，百姓飢餓，打開糧倉賑濟百姓。這件事傳到皇上那裡，皇上非常嘉獎他。後來秋收的時候，加倍徵收賦稅，朝廷的議論都鄙視他。張虔釗喜歡和僧人打禪語啞謎，自己說：『知道心口不一，只求利益。』只是爲了供養僧人，更希望得到福報。議論的人認為他向佛求利，真是愚蠢至極。後來叛變投降了蜀國，奪取別人的產業，貪得無厭，蜀地的百姓怨恨他。有人說他在蜀地，問一個禪僧說：『什麼是舍利？』禪僧回答說：『剩餘的（錢財）用來租房子住，就能得到舍利。』張虔釗慚愧地笑了笑。 佛法金湯編。當初太祖（趙匡胤）親眼看到（後周）周世宗（柴榮）熔化鎮州大悲菩薩的銅像，鑄造為錢幣。太祖秘密拜訪麻衣和尚，問道：『自古以來有毀壞佛像的天子嗎？』麻衣說：『何必問古代的事情，請問現在的柴官家（指周世宗柴榮）。』

【English Translation】 English version: Cheng Hui (a monk's name) sat still and did not rise to greet people. Therefore, scholars, regardless of their status, all bowed to him. Only Guo Chongtao did not bow. At that time, the Empress Dowager and the Empress were both colluding with the regional military governors. The Empress Dowager's orders were called 'edicts,' and the Empress's orders were called 'teachings,' and the envoys of the two palaces traveled back and forth on the roads. Wen Tao, the military governor of Xuzhou, after (the Later Liang Dynasty), because of his flattery of Buddhism, said that he would convert his residence into a Buddhist temple to pray for blessings for the Empress. The Biography of Ma Yin-sun. Ma Yin-sun studied Han Yu's writing style, so he often criticized Buddhist doctrines. After being dismissed from office and returning home, he instead studied Buddhism and wrote 'Collection of Dharma Joy' and 'Record of Buddhist Kingdoms,' which circulated in the world. People at the time ridiculed him, saying, 'He was not thorough in flattering Emperor Qingtai (Qingtai was the reign title of the deposed Emperor of the Later Tang Dynasty, 934-936) of (the Later Tang Dynasty), and now he comes to flatter Buddhism.' Someone teased Ma Yin-sun, saying, 'You have always admired Han Yu's character, but you often recite Fu Yi's arguments. Now you are flattering Buddhism instead. Is the Buddha flattering you, or are you flattering the Buddha?' Ma Yin-sun replied, 'How do you know that it is not the Buddha flattering me?' People at the time spread this as a joke. Miscellaneous Talks from the Northern Dream. Li Jin-quan, the general of Jingyuan, served as a regional military governor many times, extorting wealth from the people everywhere and presenting horses out of season. The emperor asked him how he governed the area, and (someone) only said that he specialized in presenting horses. Although the emperor reluctantly accepted it, he was not happy in his heart. Zhang Qian-zhao was very greedy. When he was stationed in Cangzhou, because there was a severe drought and the people were starving, he opened the granary to relieve the people. When this matter was reported to the emperor, the emperor praised him greatly. Later, during the autumn harvest, he doubled the collection of taxes, and the court's discussions all despised him. Zhang Qian-zhao liked to play Zen riddles with monks, saying to himself, 'I know that my heart and mouth are not in agreement, and I only seek profit.' He only wanted to support monks, hoping to receive blessings. People who discussed this thought that he was seeking profit from the Buddha, which was extremely foolish. Later, he rebelled and surrendered to the Shu Kingdom, seizing other people's property and being insatiably greedy. The people of Shu hated him. Someone said that he was in Shu and asked a Zen monk, 'What is sarira?' The Zen monk replied, 'If you use the remaining (money) to rent a house, you will obtain sarira.' Zhang Qian-zhao smiled in shame. Compilation of the Golden Fortress of the Buddha Dharma. Initially, Emperor Taizu (Zhao Kuangyin) personally witnessed Emperor Shizong (Chai Rong) of (the Later Zhou Dynasty) melting down the bronze statue of the Great Compassion Bodhisattva in Zhenzhou and casting it into coins. Emperor Taizu secretly visited the Ma Yi monk and asked, 'Have there been emperors who destroyed Buddhist images since ancient times?' The Ma Yi monk said, 'Why ask about ancient matters? Please ask the current Chai official (referring to Emperor Shizong Chai Rong).'

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。目擊可驗。太祖曰。主上神武。聰明善任人。日夜圖治。以混一為心。有唐太宗之風。不知。天下何日定矣。麻衣曰。甲子至。將大定。太祖因問。古天子毀佛法。與大周何如。麻衣曰。魏太武毀寺。焚經像坑沙門。故父子不得其死。周武帝毀佛寺。籍僧歸民。未五年。遽縈風疹。北伐年三十六。崩于乘輿。國亦尋滅。唐武宗毀天下佛寺。在位六年。年三十二。神器再傳。而黃巢群盜並起。太祖曰。天下久厭兵。毀佛法。非社稷福奈何。麻衣曰。白氣已兆。不逾數月。至甲辰。當有聖帝大興。興則佛法。賴之亦興。傳世無窮。請太尉默記之。及即位。屢建佛寺。歲度僧人。

五國故事。徐氏將移楊氏之祚。稱楊氏欲入道。乃營室于茆山。遷溥居之。冊白受禪。老臣知誥。上尊號。曰高尚思元崇古讓皇帝。溥既渡江賦詩。略曰。煙凝楚岫愁千點。雨滴吳江淚萬行。兄弟四人三百口。不堪端坐細思量。及將遇弒。方誦佛書于樓上。使者前趨。溥以香爐擲之。俄而見害　　王延鈞。審知次子延翰殂。遂襲其位。僭稱大號。號國曰大閩。改元龍啟。即位日。既被袞冕。遂恍惚不能自知。久之方蘇。乃心許飯僧三百萬。繕經三百藏。尋而稍安。後於諸寺賽。所許願文。疏中明述其事。聞者哂之曰。大閩其應天順之。有如

【現代漢語翻譯】 現代漢語譯本： 目擊可以驗證。太祖（朱元璋）說：『主上（元朝皇帝）英明神武，聰明善於任用人才，日夜謀劃治理國家，以統一天下為心願，有唐太宗（李世民）的風範。只是不知道，天下什麼時候才能安定呢？』 麻衣（相士）說：『到了甲子年（推測為明朝建立的年份，1384年），天下將要大定。』 太祖（朱元璋）於是問道：『古代的天子毀壞佛法，與大周（北周）相比如何？』 麻衣（相士）說：『魏太武帝（拓跋燾）毀壞寺廟，焚燒經書佛像，坑殺僧人，所以父子都不得好死。周武帝（宇文邕）毀壞佛寺，把僧人登記為平民，不到五年，就得了風疹，北伐時三十六歲，死在車上，國家也很快滅亡。唐武宗（李炎）毀壞天下佛寺，在位六年，三十二歲去世，皇位再次傳給他人，而黃巢等盜賊一起作亂。』 太祖（朱元璋）說：『天下百姓長久厭惡戰爭，毀壞佛法，不是國家百姓的福氣啊。』 麻衣（相士）說：『白氣已經顯現，不超過幾個月，到甲辰年（推測為1364年，朱元璋稱吳王），當有聖明的皇帝大興，他興起則佛法依靠他也能興盛，傳世無窮。請太尉（朱元璋當時的官職）默默記住。』 等到即位后，多次建造佛寺，每年都讓僧人出家。

五國故事：徐氏將要轉移楊氏的皇位，對外宣稱楊氏想要入道，於是在茆山建造房屋，把楊溥遷居到那裡，用冊書宣告接受禪讓。老臣知道這件事後，給徐知誥上尊號，稱為高尚思元崇古讓皇帝。楊溥渡江后寫詩，大意是：煙霧籠罩著楚地的山峰，愁緒萬千；雨水滴落在吳江上，淚水萬行。兄弟四人三百口，不堪端坐仔細思量。 等到將要被殺害時，正在樓上誦讀佛經，使者上前催促，楊溥用香爐扔他，不久就被殺害了。 王延鈞，審知（王審知）的次子，王延翰去世后，就繼承了他的位置，僭越地稱帝，國號為大閩，改年號為龍啟。即位那天，剛穿上龍袍，就恍惚不能自知，過了很久才甦醒。於是心裡許願供養僧人三百萬，繕寫經書三百藏。不久就稍微安定了。後來在各個寺廟酬謝神靈，在所許的愿文中，詳細敘述了這件事。聽到的人譏笑他說：『大閩的滅亡應驗得就像天順一樣。』

【English Translation】 English version: Eyewitness accounts can verify this. Taizu (Zhu Yuanzhang) said, 'The current ruler (of the Yuan Dynasty) is wise and martial, intelligent and good at employing people, planning day and night to govern the country, with the unification of the world as his goal, having the demeanor of Emperor Taizong of Tang (Li Shimin). I just don't know when the world will be at peace?' Ma Yi (a physiognomist) said, 'When the year of Jiazi (presumably referring to the year of the Ming Dynasty's founding, 1384) arrives, the world will be greatly settled.' Taizu (Zhu Yuanzhang) then asked, 'How does the ancient emperor who destroyed Buddhism compare to the Great Zhou (Northern Zhou)?' Ma Yi (a physiognomist) said, 'Emperor Taiwu of Wei (Tuoba Tao) destroyed temples, burned scriptures and Buddha images, and buried monks alive, so father and son did not die well. Emperor Wu of Zhou (Yuwen Yong) destroyed Buddhist temples and registered monks as commoners. In less than five years, he contracted rubella, and at the age of thirty-six during a northern expedition, he died in his carriage, and the country was quickly destroyed. Emperor Wuzong of Tang (Li Yan) destroyed Buddhist temples throughout the country, reigned for six years, and died at the age of thirty-two. The throne was passed on again, and Huang Chao and other bandits rose up together.' Taizu (Zhu Yuanzhang) said, 'The people of the world have long been tired of war, and destroying Buddhism is not a blessing for the country and its people.' Ma Yi (a physiognomist) said, 'The white aura has already appeared. In no more than a few months, in the year of Jiachen (presumably referring to 1364, when Zhu Yuanzhang became the Prince of Wu), there will be a sage emperor who will greatly prosper. His rise will also cause Buddhism to prosper, and it will be passed down endlessly. Please, Grand Commandant (Zhu Yuanzhang's title at the time), remember this silently.' After ascending the throne, he built Buddhist temples many times and allowed monks to become ordained every year.

Story of the Five Dynasties: The Xu family was about to transfer the throne of the Yang family, claiming that the Yang family wanted to enter the Tao. So, they built a house in Maoshan and moved Yang Pu there, announcing the acceptance of the abdication with a decree. An old minister, Zhi Gao, presented Xu Zhigao with the title of Emperor Gaoshang Siyuan Chonggu Rang. After crossing the river, Yang Pu wrote a poem, the gist of which is: 'Smoke condenses on the mountains of Chu, a thousand points of sorrow; rain drips on the Wu River, ten thousand lines of tears. Four brothers and three hundred family members, unable to sit still and think carefully.' When he was about to be killed, he was reciting Buddhist scriptures upstairs. The messenger urged him forward, and Yang Pu threw a censer at him, and he was soon killed. Wang Yanjun, the second son of Shenzhi (Wang Shenzhi), inherited his position after Wang Yanhan's death, presumptuously claiming the title of emperor, naming the country Da Min, and changing the era name to Longqi. On the day of his enthronement, as soon as he put on the dragon robe, he became dazed and could not recognize himself for a long time before he woke up. So, he vowed to support three million monks and copy three hundred collections of scriptures. Soon he was slightly settled. Later, he thanked the gods in various temples, and in the vow he made, he described the matter in detail. Those who heard it ridiculed him, saying, 'The demise of Da Min will be fulfilled just like Tianshun.'

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此者。

佛法金湯編。王延鈞。素奉佛法。度僧萬人。由是閩中多僧。嘗請羅山和尚。開堂說法。升座斂衣。左右顧視。便下座。王近前。執羅山手曰。靈山一會。何異今日。

江南野錄。李後主酷信浮屠。有僧與后。頂僧伽帽。衣袈裟。誦佛書。拜跪頓顙。至為瘤贅。親為桑門。削作廁簡子試之。腮頰少有澀滯者。再為治之。其手不[叉-一]。學佛握印而行。僧犯奸。有司具牘還俗。後主令禮佛三百拜。免刑。王師克池州。令僧俗兵士。念救苦觀世音菩薩。

宋史。錢氏世家俶。崇信釋氏。前後造寺數百。歸朝又以愛子為僧。

佛法金湯編。錢弘佐文穆王元瓘子也。襲封吳越國王。謚忠獻。嘗遣僧慧龜。往雙林。啟善慧大士傅公塔。得靈骨十六片。如紫金色舍利無數。乃迎靈骨。並凈瓶香爐扣門槌諸物。至錢塘安光冊殿供養。建龍華寺。以靈骨塑大士像于寺　　錢弘俶文穆第九子。襲封吳越國王。謚忠懿。嘗慕阿育王。造八萬四千塔。中藏寶篋。篋中置印心咒。經十年功訖。佈散部內。福州支提山。有天冠菩薩一千眷屬。王施七寶。鑄天冠像一千尊。仍造寺宇　　邊鎬初生。父母夢謝靈運入室。故小名康樂。仕南唐。以都虞候。從查文徽。克建州。凡所俘獲。皆全之。建人謂之邊佛子。

【現代漢語翻譯】 現代漢語譯本： 佛法金湯編記載：王延鈞（閩國君主）一向信奉佛法，度化僧人上萬人，因此閩地僧人眾多。他曾請羅山和尚開堂說法，羅山和尚升座后整理衣袍，左右環顧，便下座。王延鈞走上前，握著羅山和尚的手說：『靈山一會（指佛陀在靈鷲山說法），與今日有何不同？』

江南野錄記載：李後主（南唐後主李煜）非常信奉佛教。有僧人與後主一起，頭戴僧伽帽（僧人所戴的帽子），身披袈裟（僧人所穿的法衣），誦讀佛經，拜跪叩頭，甚至到了癡迷的地步。後主親自為僧人制作廁籌，削好后還要親自試用，如果腮幫或面頰感到稍微粗糙，就重新修整。他的手不合掌，而是學習佛的姿勢握著手印行走。有僧人犯了姦淫罪，有關部門寫好公文要他還俗，後主命令他禮佛三百拜，就免了他的刑罰。王師攻克池州時，後主命令僧人、百姓和士兵唸誦救苦觀世音菩薩。

宋史記載：錢氏世家錢俶（吳越國末代國王），崇信佛教，前後建造寺廟數百座。歸順宋朝後，又讓自己的愛子出家為僧。

佛法金湯編記載：錢弘佐（文穆王錢元瓘之子）繼承了吳越國王的爵位，謚號忠獻。他曾派遣僧人慧龜前往雙林寺，開啟善慧大士傅翕（傅大士）的塔，得到靈骨十六片，以及像紫金色舍利（佛教聖物，指佛陀或高僧火化后的遺骨結晶）無數。於是迎回靈骨，以及凈瓶、香爐、扣門槌等物品，到錢塘安光冊殿供奉，並建造龍華寺，在寺中用靈骨塑造傅大士像。

錢弘俶（文穆王第九子）繼承了吳越國王的爵位，謚號忠懿。他曾仰慕阿育王，建造八萬四千座塔，塔中藏有寶篋，篋中放置印心咒。歷經十年才完成。然後將這些塔分佈在吳越國境內。福州支提山有天冠菩薩一千眷屬的說法，錢弘俶施捨七寶，鑄造天冠菩薩像一千尊，並建造寺宇。

邊鎬出生時，他的父母夢見謝靈運（南朝宋詩人）進入房間，所以小名叫康樂。在南唐為官，擔任都虞候，跟隨查文徽攻克建州。凡是俘虜，都保全他們的性命。建州人稱他為邊佛子。

English version: The Compilation of Metal and Soup Defense of the Dharma records: Wang Yan-jun (ruler of the Min Kingdom) consistently revered Buddhism, ordaining over ten thousand monks, resulting in a large monastic population in Min. He once invited the monk Luoshan to open a Dharma assembly and preach. Luoshan ascended the seat, adjusted his robes, looked around, and then descended. Wang Yan-jun approached, held Luoshan's hand, and said, 'The assembly at Ling鷲 Mountain (referring to the Buddha's preaching at Vulture Peak), how is it different from today?'

The Unofficial Records of Jiangnan records: Li Houzhu (Li Yu, the last ruler of the Southern Tang) deeply believed in Buddhism. A monk and Houzhu together would wear the Sangha hat (hat worn by monks), don the Kasaya (robe worn by monks), recite Buddhist scriptures, prostrate and kowtow, even to the point of obsession. Houzhu personally made toilet sticks for the monks, carefully shaving them and testing them himself. If his cheeks felt even slightly rough, he would rework them. His hands did not join in prayer, but instead, he learned the Buddha's hand mudra and walked with it. When a monk committed adultery, the authorities prepared a document for him to return to lay life. Houzhu ordered him to bow to the Buddha three hundred times, and then he was spared punishment. When the Wang army conquered Chizhou, Houzhu ordered monks, commoners, and soldiers to recite the name of Guanshiyin Bodhisattva Who Relieves Suffering.

History of the Song Dynasty records: Qian Chu (the last king of Wuyue) of the Qian family, deeply revered Buddhism, building hundreds of temples. After surrendering to the Song Dynasty, he also had his beloved son become a monk.

The Compilation of Metal and Soup Defense of the Dharma records: Qian Hongzuo (son of King Wenmu Qian Yuanguan) inherited the title of King of Wuyue, posthumously named Zhongxian. He once sent the monk Huigui to Shuanglin Temple to open the pagoda of Great Scholar Shanhui Fu Xi (Fu Dashi), obtaining sixteen pieces of sacred bone and countless relics like purple-gold Sarira (Buddhist relics, referring to the crystallized remains of the Buddha or eminent monks after cremation). Therefore, he welcomed back the sacred bones, along with the pure vase, incense burner, door knocker, and other items, to be enshrined in the Anguang Ce Palace in Qiantang, and built Longhua Temple, sculpting an image of Fu Dashi in the temple using the sacred bones.

Qian Hongchu (ninth son of King Wenmu) inherited the title of King of Wuyue, posthumously named Zhongyi. He admired King Ashoka and built 84,000 pagodas, with treasure chests hidden inside, containing the Heart-Sealing Mantra. It took ten years to complete. Then, these pagodas were distributed throughout the territory of Wuyue. It is said that Mount Zhiti in Fuzhou has a thousand attendants of the Tianguan Bodhisattva. Qian Hongchu donated seven treasures to cast a thousand statues of Tianguan Bodhisattva and built temples.

When Bian Hao was born, his parents dreamed of Xie Lingyun (poet of the Southern Dynasties) entering the room, so his nickname was Kangle. He served in the Southern Tang as a Du Yuhou, following Cha Wenhui to conquer Jianzhou. All those captured were spared their lives. The people of Jianzhou called him Bian the Buddhist.

【English Translation】 English translation line 1 English translation line 2

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及克潭州。市不易肆。謂之邊菩薩。既而為節度使。日設齋供。盛修佛事。潭人謂之邊和尚。

三楚新錄。吳命邊鎬。將兵救楚。其實伐也。先是吳欲加兵于楚。以鎬多藝。使詐為僧。以游長沙。弄鈸行乞。未幾亡去。故吳以為將。而鎬非將材。每出師皆載佛而行。祝以請福。由是三軍解體。及王逵兵至。竟宵遁焉　　楚王馬希范死。弟希廣立。異母弟希萼。自鼎州舉兵叛。將襲長沙。希廣聞之。命將許可瓊拒之。可瓊倒戈以降。希廣計無所出。然素好釋氏。乃披緇服。召僧唸佛以禳。比城陷不輟。其愚昧皆此類也。尋為希萼縊之。

群居解頤。偽蜀王先主。未開國前。西域胡僧到蜀。蜀人瞻敬。如見釋迦。舍于大慈三學院。蜀主復謁坐于廳。傾國士女就院。不令止之。婦女列次拜。俳優王舍城揚言曰。女弟子勤禮拜。愿後身面孔。一似和尚。蜀主大笑。

遼史義宗傳。太祖問侍臣曰。受命之居。當事天敬神。有大功德者。朕欲祀之。何先。皆以佛對。太祖曰。佛非中國教。宗曰。孔子大聖。萬世所尊。宜先。太祖大悅。即建孔子廟。

馬哥傳。馬哥字訛特。懶興宗時。以散職入見。上問。卿奉佛乎。對曰。臣每旦誦太祖太宗。及先臣遺訓。未暇奉佛。帝悅。

宋史王仁鎬傳。仁鎬在

【現代漢語翻譯】 及克潭州（今湖南長沙）。集市的交易無法正常進行。人們稱邊鎬為『邊菩薩』（指邊鎬信佛）。後來邊鎬成為節度使，每日設定齋飯供奉，大肆修建佛寺。潭州人稱他為『邊和尚』（諷刺邊鎬只知信佛）。

《三楚新錄》記載，吳國命令邊鎬率兵救援楚國，實際上是想攻打楚國。起初，吳國想對楚國用兵，因為邊鎬多才多藝，就讓他假扮成僧人，到長沙遊歷，靠敲擊樂器乞討。不久后，邊鎬就離開了。所以吳國就任命他為將領，但邊鎬並非將才。每次出兵都帶著佛像，祈禱求福。因此，軍隊渙散。等到王逵的軍隊到來，邊鎬就連夜逃走了。

楚王馬希范去世后，弟弟馬希廣繼位。異母弟馬希萼從鼎州起兵反叛，將要襲擊長沙。馬希廣得知后，命令將領許可瓊抵禦他。許可瓊倒戈投降。馬希廣一籌莫展，但他一向崇信佛教，於是就穿上僧人的服裝，召集僧人唸佛來祈求消災。直到城池陷落也不停止，他的愚昧都是這類情況。不久后，馬希廣就被馬希萼縊死了。

《群居解頤》記載，偽蜀後主王衍在開國前，西域胡僧來到蜀地，蜀人瞻仰敬重他，如同見到釋迦牟尼。王衍將胡僧安置在大慈三學院。王衍又到寺院拜見胡僧，坐在大廳里。全國的士女都到寺院，王衍不禁止他們。婦女排隊拜見胡僧。俳優王舍城揚言說：『女弟子勤奮禮拜，希望來世的面孔，長得像和尚一樣。』王衍大笑。

《遼史·義宗傳》記載，遼太祖耶律阿保機問侍臣說：『承受天命建立國家，應當敬天敬神，對有大功德的人，朕想祭祀他們，先祭祀誰好呢？』侍臣都用佛來回答。遼太祖說：『佛教不是中國的教義。』耶律宗說：『孔子是大聖人，萬世所尊敬，應該先祭祀孔子。』遼太祖非常高興，就建立了孔廟。

《馬哥傳》記載，馬哥，字訛特。遼興宗時期，以散職的身份入朝覲見。皇上問他：『你信奉佛教嗎？』馬哥回答說：『我每天早晨誦讀太祖（耶律阿保機）、太宗（耶律德光），以及先臣的遺訓，沒有空閑信奉佛教。』皇上很高興。

《宋史·王仁鎬傳》記載，王仁鎬在

【English Translation】 And then Bian Hao arrived at Tanzhou (present-day Changsha, Hunan). The market trade could not proceed normally. People called Bian Hao 'Bian Bodhisattva' (referring to Bian Hao's belief in Buddhism). Later, Bian Hao became the military governor, setting up vegetarian meals for offerings every day and extensively building Buddhist temples. The people of Tanzhou called him 'Monk Bian' (satirizing Bian Hao's sole focus on Buddhism).

The 'New Records of the Three Chu States' records that the Wu state ordered Bian Hao to lead troops to rescue the Chu state, but in reality, they intended to attack Chu. Initially, the Wu state wanted to use force against Chu. Because Bian Hao was versatile, they had him disguise himself as a monk and travel to Changsha, begging by playing cymbals. Soon after, Bian Hao left. Therefore, the Wu state appointed him as a general, but Bian Hao was not a capable general. Every time he went to war, he carried Buddha statues with him, praying for blessings. As a result, the army was disorganized. When Wang Kui's army arrived, Bian Hao fled overnight.

After the death of King Ma Xifan of Chu, his younger brother Ma Xiguang succeeded him. His half-brother Ma Xie rebelled from Dingzhou, intending to attack Changsha. When Ma Xiguang learned of this, he ordered General Xu Keqiong to resist him. Xu Keqiong defected and surrendered. Ma Xiguang was at a loss, but he had always been a devout Buddhist, so he put on a monk's robe and summoned monks to chant Buddhist scriptures to pray for disaster relief. He did not stop until the city fell, his foolishness was all of this kind. Soon after, Ma Xiguang was strangled to death by Ma Xie.

'Jokes from a Group Gathering' records that before the founding of the Later Shu kingdom, a monk from the Western Regions came to Shu. The people of Shu admired and respected him as if they had seen Sakyamuni. Wang Yan (the last ruler of Former Shu) housed the monk in the Great Compassion Three Studies Academy. Wang Yan also went to the temple to visit the monk, sitting in the hall. The scholars and women of the whole country went to the temple, and Wang Yan did not stop them. The women lined up to visit the monk. The actor Wang Shecheng proclaimed: 'Female disciples diligently worship, hoping that their faces in the next life will look like the monk.' Wang Yan laughed loudly.

The 'History of Liao·Biography of Emperor Yizong' records that Emperor Taizu of Liao, Yelu Abaoji, asked his attendants: 'Having received the mandate to establish a country, we should respect Heaven and worship the gods. For those who have great merit, I want to offer sacrifices to them. Who should I sacrifice to first?' The attendants all answered with Buddha. Emperor Taizu of Liao said: 'Buddhism is not a Chinese doctrine.' Yelu Zong said: 'Confucius is a great sage, respected by all generations, and should be sacrificed to first.' Emperor Taizu of Liao was very pleased and built a Confucian temple.

The 'Biography of Ma Ge' records that Ma Ge, courtesy name Ete, during the reign of Emperor Xingzong of Liao, entered the court as a low-ranking official. The emperor asked him: 'Do you believe in Buddhism?' Ma Ge replied: 'Every morning, I recite the instructions of Emperor Taizu (Yelu Abaoji), Emperor Taizong (Yelu Deguang), and the former ministers, and I have no time to believe in Buddhism.' The emperor was very pleased.

The 'History of Song·Biography of Wang Renhao' records that Wang Renhao was in

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周。為山南東道節度。宋初加檢校。太師仁鎬性端謹儉約。崇信釋氏。所得俸祿。多奉佛飯僧。每晨誦佛經五卷。或至日旰。方出視事從事。劉謙責仁鎬曰。公貴為藩侯。不能勤恤百姓。孜孜事佛何也。仁鎬斂容遜謝。無慍色。當時稱其長者。

鐵圍山叢談。藝祖始受命。久之陰計釋氏何神靈而患苦天下。今我嘗抑之。不然廢其教矣。日旦暮則微行。出徐入大相國寺。將昏黑。俄至一小院。戶旁望見。一髡大醉。吐穢于道左右。方惡罵不可聞。藝祖陰怒。適從旁過。忽不覺為醉髡攔胸腹。抱定曰。莫發噁心且夜矣。懼有人害汝。汝宜歸內。可亟去也。藝祖默然心動。以手加額。而禮焉。髡乃舍之去。藝祖還內。密召忠謹小珰。爾行往某所。覘此髡在否。且以其所吐物狀來。及至則已不見。小珰獨爬取地上所吐狼籍。至御前視之。悉乳香也。釋氏教因不廢。

三楚新錄。初周行逢。以淫祀為患。管內祠廟。非前代有功及民者。皆毀拆。一時有識之士。忻然以為明斷。及來年。酷信釋氏。每歲設大會齋者四。破耗國用。仍度僧建寺。所在不輟。因暇服召群僧。于府中講唱而已。自執爐焚香以聽。凡披緇之士。雖三尺童子。皆搶地伏拜之。雖梁武篤好。未之加也。故君子知其不克永世矣。

佛祖統紀。宋

【現代漢語翻譯】 現代漢語譯本 周（951年-960年）。擔任山南東道節度使。宋朝初期加檢校太師。仁鎬（人名）天性端正、謹慎、節儉，崇尚信奉佛教。將所得的俸祿，大部分用來供奉佛、齋僧。每天早晨誦讀佛經五卷，有時直到日頭偏西，才出來處理政事。劉謙（人名）責備仁鎬說：『您位高權重，身為藩侯，不能勤勉地體恤百姓，卻孜孜不倦地事奉佛，這是為什麼呢？』仁鎬收斂容色，謙遜地道歉，沒有絲毫慍怒之色。當時的人都稱讚他是位德高望重的人。

《鐵圍山叢談》。宋太祖剛開始接受天命時，長久以來暗中思量佛教的神靈對天下百姓是福是禍。心想：『如今我嘗試抑制佛教，不然就廢除它的教義。』每天早晚都微服出行，從徐州進入大相國寺。將近黃昏時，忽然來到一個小院。在門旁望見一個和尚喝得酩酊大醉，將污穢之物吐在道路兩旁，惡語謾罵，不堪入耳。宋太祖暗自惱怒。恰巧從旁邊經過，忽然不防被醉酒的和尚攔胸抱住，說道：『不要心懷惡意，現在是晚上了，恐怕有人要加害你。你應當回家，趕快離開這裡吧。』宋太祖默默無語，心中有所觸動，用手加額，向他行禮。和尚這才放開他離去。宋太祖回到宮中，秘密召來忠誠謹慎的小太監，說：『你前往某處，偵察那個和尚是否還在那裡，並且將他所吐的東西的形狀帶回來。』小太監到達那裡，和尚已經不見了。小太監只好爬到地上，撿起地上狼藉的嘔吐物，帶到御前察看，全部都是乳香。因此，佛教的教義沒有被廢除。

《三楚新錄》。當初周行逢（人名）認為淫祀是禍患，管轄境內的祠廟，凡不是前代對百姓有功德的，全部拆毀。當時有見識的人士，都高興地認為這是英明的決斷。等到第二年，卻又非常信奉佛教，每年設定大型齋會四次，耗費國家財用，仍然度僧建寺，到處不停。趁著空閑，召集眾僧，在府中講經說法。自己拿著香爐焚香聽講。凡是出家的僧人，即使是三尺高的孩童，都搶著跪地拜見他。即使是梁武帝（南朝梁朝皇帝，502年-549年在位）的篤信，也沒有到這種程度。所以君子就知道他不能長久統治天下了。

《佛祖統紀》。宋（960年-1279年）

【English Translation】 English version Zhou (951-960). He served as the Jiedushi (military governor) of Shannan East Circuit. In the early Song Dynasty, he was granted the title of Grand Preceptor of the Heir Apparent. Renhao (personal name) was by nature upright, cautious, frugal, and deeply believed in Buddhism. He used most of his俸祿(salary), to offer to the Buddha and provide meals for monks. Every morning, he would recite five volumes of Buddhist scriptures, sometimes not attending to official duties until late in the day. Liu Qian (personal name) rebuked Renhao, saying, 'You are a high-ranking official, a藩侯(regional military commander), yet you do not diligently care for the people, but instead zealously serve the Buddha. Why is this?' Renhao composed himself, humbly apologized, and showed no sign of anger. People at the time praised him as a virtuous elder.

'Cong Tan from Tiewei Mountain'. When Emperor Taizu of Song first received the mandate of heaven, he pondered for a long time whether the Buddhist deities were a blessing or a curse to the people. He thought, 'Now I will try to suppress Buddhism, or else abolish its teachings.' Every morning and evening, he would travel incognito, entering the Great Xiangguo Temple from Xuzhou. Near dusk, he suddenly came to a small courtyard. By the door, he saw a monk completely drunk, vomiting filth on both sides of the road, cursing and swearing in a terrible manner. Emperor Taizu was secretly angered. Just as he was passing by, he was unexpectedly grabbed and hugged by the drunken monk, who said, 'Do not harbor evil intentions, it is night now, and I fear someone may harm you. You should go home, leave quickly.' Emperor Taizu was silent, his heart moved, and he raised his hand to his forehead, paying his respects. The monk then released him and left. Emperor Taizu returned to the palace and secretly summoned a loyal and cautious eunuch, saying, 'Go to a certain place and investigate whether that monk is still there, and bring back the shape of what he vomited.' When the eunuch arrived, the monk was already gone. The eunuch had to crawl on the ground, picking up the scattered vomit, and brought it before the emperor. It was all frankincense. Therefore, the teachings of Buddhism were not abolished.

'New Records of the Three Chu'. Initially, Zhou Xingfeng (personal name) considered immoral sacrifices to be a scourge. All the ancestral halls within his jurisdiction, except those dedicated to people who had contributed to the well-being of the people in previous dynasties, were demolished. At the time, knowledgeable people were pleased and considered this a wise decision. But the following year, he became a devout believer in Buddhism, holding four large齋會(Buddhist vegetarian festivals) every year, which depleted the state treasury. He also continued to ordain monks and build temples everywhere. During his leisure time, he would summon monks to preach and chant in his mansion. He would hold the incense burner and listen. All monks, even three-foot-tall children, would scramble to kneel and bow to him. Even Emperor Wu of Liang (Emperor of the Southern Liang Dynasty, reigned 502-549) did not have such a strong belief. Therefore, gentlemen knew that he would not be able to rule the world for long.

'Comprehensive Records of Buddhas and Patriarchs'. Song (960-1279)

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太祖建隆三年。楚王周行逢。據潭州果於殺戳。然知事佛度僧。齋懺未嘗輟。見沙門輒作禮。親手行食。謂左右曰。吾殺人多矣。不假佛力。何以解怨　　乾德四年。樞密使沉義倫。事佛長齋。夏中危坐。以飼蚊。或以為苦者曰。餓蚊相投。豈忍拂去。時執政多自陳起。第獨義倫。乞為母修寺。上嗟嘆許之。

宋史孔承恭傳。承恭授將作監致仕。承恭奉佛多蔬食。所得俸祿。大半以飯僧。嘗勸上不殺人。又請於徵戰地修寺。及普度僧尼。人言其迂闊云。

陳思讓傳。思讓累歷方鎮。無敗政善。酷信釋氏。所至多禁屠太宰。奉祿悉以飯僧。人目為陳佛子。身沒之後。家無餘財。

李崇矩傳。崇矩信奉釋氏。飯僧至七十萬。造像建寺尤多。

學佛考訓。宋太祖嘗奉佛牙于東京大相國寺。太宗因為之贊贊曰。數重金色潤。一斤玉光寒。廷臣一時稱善　　宋太宗每設問端。考驗禪者。時駙馬李遵勖。頗擅元學。帝加寵眷。

筆記。太宗白溝河大戰。陣亡軍士。積骸遍野。上念之。命收其頭骨。規成數珠。分賜內官念佛。冀其輪迴。又有腦骨深大者。則以盛凈水供佛。名天靈碗。

佛祖統紀。淳化四年。上幸開寶塔院。問僧。卿是何人。僧云。塔主。上曰。朕塔。云何卿作主。僧無對。因

【現代漢語翻譯】 現代漢語譯本 太祖建隆三年（962年）。楚王周行逢，佔據潭州，行為殘暴嗜殺，但是他信奉佛教，經常供養僧人，齋戒懺悔從不間斷。見到沙門（佛教出家人）總是恭敬作禮，親手佈施食物，並對身邊的人說：『我殺的人太多了，如果不借助佛力，怎麼能化解這些怨恨呢？』 乾德四年（966年）。樞密使沉義倫，信奉佛教並長期素食。夏天的時候，他端坐不動，用自己的血肉喂蚊子。有人認為他這樣做太痛苦了，他說：『飢餓的蚊子向我飛來，我怎麼忍心拂袖而去呢？』當時很多官員都自己陳述自己的功績，唯獨沉義倫，請求為母親修建寺廟。皇上讚歎並允許了他的請求。 《宋史·孔承恭傳》記載，孔承恭被授予將作監致仕的官職。孔承恭信奉佛教，多吃素食，將所得的俸祿，大部分用來供養僧人。他曾經勸諫皇上不要殺人，又請求在征戰之地修建寺廟，以及進行普度僧尼的法事，人們都說他迂腐不切實際。 《陳思讓傳》記載，陳思讓多次擔任地方長官，沒有出現過失政，以善政聞名。他非常信奉佛教，所到之處大多禁止宰殺牲畜，將俸祿全部用來供養僧人，人們稱他為『陳佛子』。他去世之後，家中沒有剩餘的財產。 《李崇矩傳》記載，李崇矩信奉佛教，供養僧人多達七十萬，建造佛像和寺廟尤其多。 《學佛考訓》記載，宋太祖曾經將佛牙供奉在東京大相國寺。宋太宗為此作贊，贊曰：『數重金色潤，一斤玉光寒。』當時朝廷大臣都稱讚寫得好。 宋太宗經常設定問題，來考驗禪宗修行者。當時駙馬李遵勖，頗為擅長玄學，皇帝對他非常寵愛。 《筆記》記載，太宗在白溝河大戰之後，陣亡的軍士屍骸遍野。皇上憐憫他們，命令收集他們的頭骨，串成念珠，分發給宮中的內官念佛，希望他們能夠輪迴轉世。還有一些腦骨特別大的，就用來盛乾淨的水供奉佛，稱為『天靈碗』。 《佛祖統紀》記載，淳化四年（993年），皇上駕臨開寶塔院，問僧人：『你是何人？』僧人回答說：『塔主。』皇上說：『這是朕的塔，為何你做主？』僧人無言以對，因此……

【English Translation】 English version In the third year of Jianlong (962 AD) during the reign of Emperor Taizu, Zhou Xingfeng, the King of Chu, occupied Tanzhou and was known for his cruelty and killings. However, he believed in Buddhism, regularly supported monks, and never ceased his vegetarian fasting and repentance. Whenever he saw a Shramana (Buddhist monk), he would respectfully bow and personally offer food, saying to those around him, 'I have killed too many people. If I do not rely on the power of the Buddha, how can I resolve these grievances?' In the fourth year of Qiande (966 AD), Shen Yilun, the Privy Councilor, believed in Buddhism and maintained a long-term vegetarian diet. During the summer, he sat upright and motionless, offering his flesh and blood to feed mosquitoes. Some thought he was suffering too much, but he said, 'Hungry mosquitoes fly towards me, how can I bear to brush them away?' At that time, many officials were boasting about their achievements, but Shen Yilun alone requested to build a temple for his mother. The Emperor praised and granted his request. The 'History of the Song Dynasty, Biography of Kong Chenggong' records that Kong Chenggong was granted the position of Jiangzuo Jian Zhishi (Director of Construction) and retired. Kong Chenggong believed in Buddhism, ate mostly vegetarian food, and used most of his salary to support monks. He once advised the Emperor not to kill people and also requested to build temples in war zones and to conduct universal salvation ceremonies for monks and nuns. People said he was impractical and unrealistic. The 'Biography of Chen Sirang' records that Chen Sirang served as a local governor multiple times, without any failures in governance, and was known for his good administration. He deeply believed in Buddhism, and wherever he went, he mostly prohibited the slaughter of livestock, using all his salary to support monks. People called him 'Buddhist Chen'. After his death, his family had no remaining property. The 'Biography of Li Chongju' records that Li Chongju believed in Buddhism and supported as many as 700,000 monks. He built especially many Buddha statues and temples. The 'Study of Buddhism and Examination of Teachings' records that Emperor Taizu of Song once enshrined a Buddha tooth in the Great Xiangguo Temple in Tokyo. Emperor Taizong of Song composed a eulogy for it, saying, 'Layers of golden color shine, a pound of jade light is cold.' At that time, the court officials all praised it as well-written. Emperor Taizong of Song often set questions to test Chan (Zen) practitioners. At that time, the Emperor's son-in-law, Li Zunxu, was quite proficient in metaphysics, and the Emperor favored him greatly. The 'Notes' record that after the Battle of Baigou River, the corpses of soldiers who died in battle were scattered across the fields. The Emperor pitied them and ordered the collection of their skulls, stringing them into prayer beads, and distributing them to the palace eunuchs to recite Buddhist scriptures, hoping they could be reincarnated. Some of the skulls were particularly large and were used to hold clean water to offer to the Buddha, called 'Heavenly Spirit Bowls'. The 'Comprehensive Record of the Buddha' records that in the fourth year of Chunhua (993 AD), the Emperor visited the Kaibao Pagoda Temple and asked a monk, 'Who are you?' The monk replied, 'The master of the pagoda.' The Emperor said, 'This is my pagoda, why are you the master?' The monk was speechless, therefore...

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僧朝見。上曰。甚處來。對云。廬山臥云庵。上曰。臥云深處不朝天。僧無對。上嘗夢天人云。請陛下發菩提心。翌旦宣問西街。菩提心如何發。俱無對。

佛法金湯編。王旦字子明。大名莘人也。相真宗謚文正。淳化二年。杭州昭慶寺僧省常。刺血書華年凈行品。結社修凈業。旦為之首。參政蘇易簡一百三十二人。一時士大夫。皆稱凈行社弟子。比丘預者千眾人。謂廬山蓮社。莫如此日之盛也。天禧元年九月旦薨。先一日。囑翰林楊億曰。吾深厭勞生。愿來世為僧。晏坐林間。觀心為學。幸於死後。為我請大德。施戒剃髮須。著三衣火葬。勿以金寶置棺內。億為諸孤議曰。公三公也。斂贈公袞。豈可加於僧體。但以三衣置柩中。不藏寶玉。

國老談死。王旦在中書二十年。常日罷歸。徑趨書閣。闔扉以自息。雖家人之親密者。不復接焉。常以蝗旱憂愧辭位。俄而疾發不食。真宗命內饔。為肉糜宸翰緘器以賜。日常三四。旦疾亟聚家人謂曰。吾無狀久坐檯可。今且死矣。當祝髮緇衣。以塞吾平昔之志。未幾而絕。家人輩皆欲從其言。惟婿蘇耆力排止之　　李允則守雄州。匈奴不敢南牧。朝廷無北顧之憂。一日出官庫錢于緡。復斂民間錢起浮圖。即時飛謗至京師。至於監司。亦屢有奏削。真宗悉封付允則。

【現代漢語翻譯】 僧人朝見皇上。皇上問：『你從哪裡來？』僧人回答：『廬山臥云庵。』皇上說：『臥云深處不朝天。』僧人無言以對。皇上曾經夢見天人說：『請陛下發菩提心。』第二天早上，皇上詢問西街的人們，『菩提心如何發？』都沒有人能回答。

《佛法金湯編》。王旦，字子明，是大名莘縣人。擔任宰相輔佐真宗（997-1022在位），謚號文正。淳化二年（991年），杭州昭慶寺的僧人省常，刺血書寫《華嚴經》的《凈行品》，結社修習凈土法門。王旦作為社長，參政蘇易簡等一百三十二人蔘與。當時士大夫，都自稱為凈行社弟子。比丘參與者有千餘人。人們說廬山蓮社，沒有像今天這樣興盛的。天禧元年（1017年）九月，王旦去世。去世前一天，囑咐翰林楊億說：『我深感厭倦勞碌的生活，希望來世做僧人，安靜地坐在林間，觀心修行。希望在我死後，請大德高僧，為我施戒剃髮，穿上三衣火葬。不要用金銀珠寶放在棺材裡。』楊億為王旦的兒子們商議說：『王旦是三公級別的大臣，用朝廷贈送的公袞下葬，怎麼能加在僧人的身體上呢？只用三衣放在棺材中，不藏寶玉。』

國老談論死亡。王旦在中書省任職二十年，常常在每天退朝回家后，直接去書房，關上門休息。即使是家人中最親密的人，也不再會見。他常常因為蝗災旱災而感到憂慮慚愧，請求辭去官位。不久之後，王旦生病不吃東西。真宗（997-1022在位）命令御廚，製作肉粥用皇上的御筆封好的器皿賜給他，每天送三四次。王旦病情危急，召集家人說：『我無能，長期佔據高位。現在將要死了，應當剃髮穿僧衣，來滿足我平素的願望。』沒過多久就去世了。家人都想聽從他的遺言，只有女婿蘇耆極力阻止。

李允則鎮守雄州，匈奴不敢南下放牧，朝廷沒有北方的憂患。一天，李允則從官庫中取出錢，又向民間徵收錢財建造佛塔。立刻誹謗的奏章飛到京城，甚至監司，也多次上奏彈劾。真宗（997-1022在位）把奏章全部封好交給李允則。

【English Translation】 A monk came to court to see the Emperor. The Emperor asked, 'Where do you come from?' The monk replied, 'The Woyun (Lying Cloud) Hermitage on Mount Lu.' The Emperor said, 'Deep in the Woyun Hermitage, one does not face the heavens.' The monk had no reply. The Emperor once dreamed of a celestial being who said, 'Please, Your Majesty, arouse the Bodhi-mind (the mind of enlightenment).' The next morning, the Emperor asked the people of West Street, 'How does one arouse the Bodhi-mind?' No one could answer.

From 'Golden Soup Compilation of the Buddha Dharma'. Wang Dan, styled Ziming, was from Xin County, Daming. He served as a Chancellor assisting Emperor Zhenzong (reigned 997-1022), and was posthumously honored as Wenzheng. In the second year of Chunhua (991), the monk Shengchang of Zhaoqing Temple in Hangzhou, pricked his finger to write the 'Pure Conduct Chapter' of the Avatamsaka Sutra in blood, forming a society to cultivate the Pure Land Dharma. Wang Dan served as the head of the society, with the participation of the Councilor Su Yijian and one hundred and thirty-two others. At that time, scholars and officials all called themselves disciples of the Pure Conduct Society. More than a thousand monks participated. People said that the Lotus Society of Mount Lu had never been so prosperous as it was on that day. In the ninth month of the first year of Tianxi (1017), Wang Dan passed away. The day before his death, he instructed the Hanlin Academician Yang Yi, saying, 'I am deeply weary of the toilsome life, and I wish to be a monk in the next life, sitting quietly in the forest, observing my mind and cultivating learning. I hope that after my death, you will invite virtuous monks to administer the precepts, shave my head, and dress me in the three robes for cremation. Do not place gold or jewels in the coffin.' Yang Yi discussed with Wang Dan's sons, saying, 'Wang Dan was a minister of the Three Dukes rank. How can we add monastic attire to the official burial garments bestowed by the court? We should only place the three robes in the coffin and not bury any jewels.'

Guolao (a high-ranking official) discussed death. Wang Dan served in the Chancellery for twenty years, and upon returning home from court each day, he would go directly to his study, closing the door to rest. He would not meet even his closest family members. He often felt worried and ashamed due to locust plagues and droughts, and requested to resign from his position. Soon after, Wang Dan fell ill and refused to eat. Emperor Zhenzong (reigned 997-1022) ordered the imperial kitchen to prepare meat porridge in a container sealed with his own handwriting and bestowed it upon him, sending it three or four times a day. When Wang Dan's condition became critical, he gathered his family and said, 'I am incompetent and have long occupied a high position. Now I am about to die, and I should shave my head and wear monastic robes to fulfill my lifelong wish.' He passed away shortly after. His family all wanted to follow his wishes, but his son-in-law Su Qi strongly opposed it.

Li Yunze guarded Xiong Prefecture, and the Xiongnu (nomadic people) did not dare to graze southward, so the court had no worries about the north. One day, Li Yunze took money from the official treasury and also collected money from the people to build a pagoda. Immediately, slanderous reports flew to the capital, and even the supervisors repeatedly submitted memorials impeaching him. Emperor Zhenzong (reigned 997-1022) sealed all the memorials and gave them to Li Yunze.

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然執政者。尚暄沸。真宗遣中人。密諭之。允則謂使者曰。某非留心釋氏。實為邊地。起望樓耳。蓋是時北鄙方議寢兵罷斥堠。允則不欲顯為其備。然後譭謗不入。畢其所為。

佛祖統紀。天禧四年十二月。翰林學士楊億卒。億留心禪觀。自屬疾。即屏葷茹。臨終之日。為空門偈以見志。識者知其有得佛氏之學。

畫墁錄。丁晉公南遷。過潭州雲山海會寺供僧。致獼猴無數滿山谷。林木皆折。不可致詰也。

國老談苑。丁謂既竄朱崖路。由湘潭佛寺飯僧。為文以自敘。其略曰。補仲山之袞。雖盡巧心和傅說之羹。難調眾口。既至貶所。教民陶瓦。先為公宇。次營所居之第。為小樓。日遊其上。閱書焚香。怡然以自得。

宋史陳恕傳。恕素不喜釋氏。嘗請廢譯經院。辭甚激切。真宗曰。三教之興。其來已久。前代毀之者多矣。但存而不論可也。

呂大臨傳。富弼致政於家。為佛氏之學。大臨與之書曰。古者三公無職事。惟有德者居之。內則論道于朝。外則主教於鄉。古之大人。當是任者。必將以斯道。覺斯民。成己以成物。豈以爵位進退。體力盛衰。為之變哉。今大道未明。人趨異學。不入于莊。則入于釋。疑聖人為未盡善。輕禮義。為不足學。人倫不明。萬物憔悴。此老成大人。惻隱

【現代漢語翻譯】 現代漢語譯本： 然而執政的人，還在爭吵不休。真宗皇帝派內侍秘密地告諭他們。李允則對使者說：『我並非留心於佛教，實際上是爲了邊境，建造瞭望樓罷了。』當時北方正在商議停止戰爭，撤除邊境的瞭望臺。李允則不想公開地表明這是爲了防備，這樣誹謗就不能進入，最終完成了他的計劃。

《佛祖統紀》記載，天禧四年（1020年）十二月，翰林學士楊億去世。楊億潛心於禪觀，自從生病後，就戒絕葷腥。臨終之日，作了一首關於空門的偈語來表達自己的志向。有見識的人知道他已經領悟了佛家的學問。

《畫墁錄》記載，丁晉公被貶謫到南方，路過潭州雲山海會寺時供養僧眾。引來了無數的獼猴，遍佈山谷，樹木都被折斷了，無法追究原因。

《國老談苑》記載，丁謂被流放到朱崖的路上，在湘潭的佛寺里齋僧，寫文章來敘述自己的情況。文章大略是說：『即使像我這樣補仲山的袞服，盡了巧思，調和傅說的羹湯，也難以調和眾人的口味。』到了貶謫的地方，教百姓燒製瓦片，先建造官署，然後建造自己居住的房屋，建了一個小樓，每天在樓上游玩，讀書焚香，怡然自得。

《宋史·陳恕傳》記載，陳恕一向不喜歡佛教，曾經請求廢除譯經院，言辭非常激烈。真宗皇帝說：『儒、釋、道三教的興盛，由來已久。前代毀壞它們的人很多。還是保留下來，不加評論就可以了。』

《呂大臨傳》記載，富弼在家休養，研究佛家的學問。呂大臨寫信給他，說：『古代的三公沒有具體的事務，只有有德行的人才能擔任。在朝廷內就討論治國之道，在鄉里就教化百姓。古代的大人，當擔任重任的時候，一定會用這種道義來覺醒百姓，成就自己也成就萬物。怎麼能因為爵位的升降、體力的盛衰而改變呢？現在大道不明，人們趨向于不同的學說，不進入道家，就進入佛家。懷疑聖人的學說還沒有達到盡善盡美的地步，輕視禮義，認為不值得學習。人倫關係不明，萬物都顯得憔悴。這都是老成的大人應該感到悲傷的事情啊！』

【English Translation】 English version: However, the rulers were still arguing incessantly. Emperor Zhenzong sent an eunuch to secretly instruct them. Li Yunze said to the messenger, 'I am not interested in Buddhism, but actually building watchtowers for the border.' At that time, the north was discussing stopping the war and removing the border watchtowers. Li Yunze did not want to publicly state that this was for defense, so that slander could not enter, and he finally completed his plan.

The 'Comprehensive Records of Buddhist Patriarchs' records that in December of the fourth year of the Tianxi era (1020 AD), Hanlin Academician Yang Yi passed away. Yang Yi devoted himself to Chan meditation, and since he fell ill, he had abstained from meat. On the day of his death, he composed a verse about the gate of emptiness to express his aspirations. Those with insight knew that he had attained the knowledge of Buddhism.

The 'Painting Record' records that when Ding Jin'gong was demoted to the south, he passed by Yunshan Haihui Temple in Tanzhou and offered food to the monks. This attracted countless macaques, filling the valleys, and the trees were broken, making it impossible to investigate the cause.

The 'National Elder's Anecdotes' records that when Ding Wei was exiled to Zhuya, he offered food to the monks in a Buddhist temple in Xiangtan and wrote an article to describe his situation. The article roughly said: 'Even if I, like patching Zhongshan's robe, exhaust my ingenuity, and harmonize Fu Yue's soup, it is difficult to satisfy everyone's tastes.' After arriving at the place of exile, I taught the people to make tiles, first building government offices, and then building my own residence, with a small building where I spend my days playing, reading, and burning incense, content and at ease.

The 'History of the Song Dynasty, Biography of Chen Shu' records that Chen Shu had always disliked Buddhism and once requested the abolition of the translation bureau, his words were very激切. Emperor Zhenzong said, 'The rise of Confucianism, Buddhism, and Taoism has been around for a long time. Many people in previous generations have destroyed them. It is better to keep them and not comment on them.'

The 'Biography of Lü Dalin' records that Fu Bi retired at home and studied Buddhism. Lü Dalin wrote to him, saying, 'In ancient times, the Three Dukes had no specific duties, and only those with virtue could hold them. In the court, they discussed the way of governing the country, and in the countryside, they taught the people. The great men of ancient times, when they assumed important responsibilities, would certainly use this morality to awaken the people, achieving themselves and achieving all things. How can they change because of the rise and fall of titles, or the strength and weakness of physical strength? Now that the great way is not clear, people tend to different doctrines, not entering Taoism, then entering Buddhism. They doubt that the teachings of the sages have not reached perfection, and despise etiquette, thinking it is not worth learning. Human relations are unclear, and all things appear haggard. These are things that mature adults should feel sad about!'

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存心之時。以道自任。振起壞俗。在公之力。宜無難矣。若夫移精變氣。務求長年。此山谷避世之士。獨善其身者之所好。豈世之所以望于公者哉。𢏺謝之。

周沆傳。沆進樞密直學士。知成德軍俗方棄親事佛。沆閱按斥數千人。還其家。

程顥傳。顥父珦徙知漢州。嘗宴客開元僧舍。酒方行人歡言。佛光見觀者。相騰踐不可禁。珦安坐不動。頃之遂定。

佛祖統紀。仁宗天聖元年。上常頂玉冠。上琢觀音像。左右以玉重。請易之。上曰。三公百官。揖于下者。皆天下英賢。豈朕所敢當。特君臣之分。不得不爾。朕冠此冠。將令回禮于大士也。

佛法金湯編。李覯字泰伯。旰江人。皇祐二年。范文正公表薦之。就門除一官。復充太學說書。未幾而卒。嘗箸潛書。力于排佛。明教嵩公。𢹂輔教編謁之。覯方留意。讀佛經。乃悵然曰。吾輩議論。尚未及一卷心經。佛道豈易知耶。其門下士黃漢傑者。以書詰之。覯答之。略曰。民之慾善。蓋其天性。古之儒者。用於世。必有以教道。之民之耳目口鼻心智百骸。皆有所主。其異端何暇及哉。后之儒者用於世。則無以教道。之民之耳目口鼻心智百骸。皆無所主。舍浮圖何適哉。

學佛考訓。歐陽永叔。每誹斥佛氏。已而參知政事。輒病夢至一所

【現代漢語翻譯】 現代漢語譯本：當一個人立下決心時，就應該以道義為己任，努力革除社會上的不良風俗，這完全是政府的力量所能及的，應該不會有什麼困難。至於那些轉移精氣、追求長壽的方法，那是隱居在山谷中的人，那些只顧自己修身養性的人所喜歡的。這難道是世人對您的期望嗎？因此我婉言謝絕了。

周沆傳。周沆被任命為樞密直學士，主管成德軍。當時當地的風俗是拋棄父母而去信奉佛教。周沆審閱並斥責了幾千人，讓他們回到自己的家中。

程顥傳。程顥的父親程珦調任漢州知州。曾經在開元寺的僧舍宴請賓客，酒宴正酣，大家談笑風生時，出現了佛光，觀看的人爭先恐後，互相踐踏，無法制止。程珦安穩地坐在那裡，一動不動，不久事態就平息了。

《佛祖統紀》。宋仁宗天聖元年（1023年），皇帝經常戴著玉冠，玉冠上雕刻著觀音像。左右侍從認為玉冠太重，請求更換。皇帝說：『三公百官，在下面向我行禮的人，都是天下的英才賢士，我哪裡敢當？只是因為君臣的名分，不得不這樣。我戴這頂玉冠，是爲了讓他們（三公百官）也向大士（觀音菩薩）回禮啊。』

《佛法金湯編》。李覯（字泰伯），是旰江人。宋仁宗皇祐二年（1050年），范仲淹向朝廷推薦了他，朝廷就到他家授予他一個官職，又讓他擔任太學說書。不久他就去世了。他曾經寫過《潛書》，極力排斥佛教。明教大師契嵩（嵩公）拿著《輔教編》去拜訪他。李覯當時正在專心閱讀佛經，於是悵然地說：『我們這些人議論，還比不上《心經》的一卷。佛道哪裡是容易瞭解的呢？』他的門下士黃漢傑寫信質問他，李覯回答說，大意是：『民眾想要行善，這是他們的天性。古代的儒者在世為官，一定有用來教導民眾的方法，民眾的耳目口鼻心智百骸，都有所歸屬，哪裡還有空閑去信奉異端邪說呢？後來的儒者在世為官，卻沒有用來教導民眾的方法，民眾的耳目口鼻心智百骸，都沒有所歸屬，不信奉佛教又能去哪裡呢？』

《學佛考訓》。歐陽修（歐陽永叔），經常誹謗詆譭佛教，等到他擔任參知政事后，就經常生病，夢見自己到了一個地方。

【English Translation】 English version: When one makes a resolution, one should take righteousness as one's own responsibility and strive to eliminate the bad customs in society. This is entirely within the power of the government and should not be difficult. As for those methods of transferring essence and seeking longevity, those are what hermits in the valleys, those who only care about cultivating themselves, like. Is this what the world expects of you? Therefore, I politely declined.

Biography of Zhou Hang. Zhou Hang was appointed as Academician of the Privy Council and was in charge of Chengde Army. At that time, the local custom was to abandon parents and believe in Buddhism. Zhou Hang reviewed and rebuked thousands of people, and let them return to their homes.

Biography of Cheng Hao. Cheng Hao's father, Cheng Xiang, was transferred to be the prefect of Hanzhou. He once hosted a banquet for guests in the monastery of Kaiyuan Temple. When the banquet was in full swing and everyone was talking and laughing, a Buddha's light appeared. The viewers rushed to see it, trampling on each other, and could not be stopped. Cheng Xiang sat there calmly, without moving, and soon the situation calmed down.

Chronicles of the Buddhist Patriarchs. In the first year of Tiansheng (1023 AD) of Emperor Renzong of Song Dynasty, the emperor often wore a jade crown, which was carved with the image of Guanyin (Avalokiteśvara). The attendants on the left and right thought that the jade crown was too heavy and asked to replace it. The emperor said, 'The three dukes and hundreds of officials, who bow to me below, are all the talents and virtuous people of the world. How dare I accept it? It's just because of the distinction between the ruler and the ministers that I have to do this. I wear this jade crown to let them (the three dukes and hundreds of officials) also return the salute to the Great Being (Guanyin Bodhisattva).'

Golden Soup Compilation of the Buddha Dharma. Li Gou (Zi Taibo), was a native of Ganjiang. In the second year of Huangyou (1050 AD) of Emperor Renzong of Song Dynasty, Fan Zhongyan recommended him to the court, and the court went to his home to grant him an official position, and also made him a lecturer in the Imperial College. He died not long after. He once wrote 'Qian Shu', vigorously rejecting Buddhism. Mingjiao Master Qisong (Master Song) visited him with 'Auxiliary Teaching Compilation'. Li Gou was concentrating on reading Buddhist scriptures at that time, so he said sadly, 'Our discussions are not even as good as one volume of the Heart Sutra. How easy is it to understand the Buddha's way?' His disciple Huang Hanjie wrote a letter to question him, and Li Gou replied, roughly saying, 'The people want to do good, this is their nature. The ancient Confucians were officials in the world, and they must have had ways to teach the people. The people's eyes, ears, nose, mind, and all parts of the body all have their place, so how can they have time to believe in heresies? Later Confucians were officials in the world, but they did not have ways to teach the people. The people's eyes, ears, nose, mind, and all parts of the body have no place to belong, so where can they go if they don't believe in Buddhism?'

Study of Buddhism and Examination of Teachings. Ouyang Xiu (Ouyang Yongshu), often slandered and vilified Buddhism. After he became a Privy Councilor, he often fell ill and dreamed that he had arrived at a place.

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。十人冠冕。環坐一人曰。參政安得至此。宜速反舍公出門數步。復往問之曰。君等豈非釋氏所稱十王者乎。曰然。公由是篤信佛法。

宋仁宗雅好禪學。嘗閱投子語。至僧問如何是露地白午。投子連叱。遂有省。因作釋典頌十四篇。其首章曰。若問主人公。真寂合太空。三頭並六臂。臘月正春風。后以賜大覺。璉璉因屬和。

道山清話。富丞相一日。于墳寺剃度一僧。貢父聞之笑曰。彥國壞了幾個才。度得一個人。問之曰。彥國每與僧對語。往往獎予過當。其人恃此傲慢。反以致禍者。攽目擊數人矣。豈非壞了乎。皆大笑。然亦莫不以其言為當也　　邵康節。與富韓公在洛。每日晴。必同行至僧舍。韓公每過佛寺神祠。必躬身致敬。康節笑曰。無乃為佞乎。韓公亦笑。自是不為也　　呂晦叔為中丞。一日報在假館中。諸公因問。何事在假時。劉貢父在坐。忽大言。今日必是一個十齋日。蓋指晦叔好佛也　　張天覺好佛。而不許諸子誦經云。彼讀書未多。心源未明。才拈著經卷。便燒香禮拜。不能得了　　或問范景仁。何以不信佛。景仁曰。爾必待我合掌膜拜。然後為信邪。

可談楊杰次公。留心釋教。嘗因上殿神考頗問。佛法大概。楊並不詳。答曰。佛法實亦助吾教。既歸。人咸咎之。或責以聖

【現代漢語翻譯】 現代漢語譯本：十個人戴著冠冕，環繞著一個人坐著，那人說：『參政怎麼能到這裡來？應該趕快回去。』參政走出家門幾步，又回去問他們說：『你們難道不是釋迦牟尼（釋氏：釋迦牟尼的簡稱）所說的十殿閻王（十王者）嗎？』他們回答說：『是的。』參政因此更加篤信佛法。

宋仁宗（1022年-1063年）雅好禪學，曾經閱讀投子的語錄，看到僧人問『如何是露地白午？』投子連續呵斥。宋仁宗因此有所領悟，於是創作了釋典頌十四篇，其中的首章說：『若問主人公，真寂合太空。三頭並六臂，臘月正春風。』後來將這些頌賜給大覺禪師，璉璉於是依韻和詩。

《道山清話》記載，富弼丞相有一天在墳寺為一位僧人剃度。劉貢父聽到后笑著說：『富彥國（富弼的字）毀了幾個有才能的人，才度了一個人。』有人問他原因，他說：『富彥國每次與僧人對話，往往過分地讚揚他們，那些人仗著這些讚揚而傲慢，反而因此招致禍患，我親眼見過好幾個人了，難道不是毀了他們嗎？』大家都大笑。然而也都認為他的話很恰當。 邵雍（邵康節）與富弼（富韓公）在洛陽，每天晴天，必定一同去僧舍。富弼每次經過佛寺神祠，必定親自彎腰致敬。邵雍笑著說：『您這樣做，難道不是在諂媚嗎？』富弼也笑著，從此就不這樣做了。 呂晦叔擔任中丞，有一天報告說在休假館中。各位官員因此問他休假時做什麼。劉貢父在座，忽然大聲說：『今天必定是一個十齋日。』這是指呂晦叔喜好佛法。 張天覺喜好佛法，但不允許他的兒子們誦經，他說：『他們讀書還不多，心源還不明白，才一拿起經卷，就燒香禮拜，不能真正理解。』 有人問范仲淹（范景仁），為什麼不信佛。范仲淹說：『你一定要我合掌膜拜，然後才算相信嗎？』

可以談談楊杰（楊次公），他留心佛法。曾經因為上殿時，宋神宗（神考）頗為詢問佛法的大概。楊杰並不詳細，回答說：『佛法實際上也能輔助儒教。』回來后，人們都責怪他，有人責備他聖

【English Translation】 English version: Ten people wearing crowns were sitting around one person, and that person said, 'How could Chancellor San (參政) have come here? He should quickly return.' The Chancellor went out of his house a few steps, then went back and asked them, 'Are you not the Ten Kings (十王者) mentioned by Shakyamuni (釋氏: abbreviation of Shakyamuni)?' They replied, 'Yes.' The Chancellor therefore became more devout in Buddhism.

Emperor Renzong of Song (宋仁宗, 1022-1063 AD) was fond of Chan Buddhism. He once read the sayings of Touzi, and when he saw the monk asking, 'What is the white noon in the open ground?' Touzi scolded him repeatedly. Emperor Renzong thus had some understanding, so he created fourteen chapters of Eulogies on Buddhist Scriptures, the first chapter of which said: 'If you ask about the protagonist, true stillness merges with the vastness of space. Three heads and six arms, the twelfth month is the spring breeze.' Later, he gave these eulogies to the Great Enlightenment Master, and Lianlian then composed poems in rhyme.

《Daoshan Qinghua》records that one day, Prime Minister Fu Bi (富弼) tonsured a monk at a temple in a cemetery. Liu Gongfu heard this and laughed, saying, 'Fu Yanguo (富彥國, Fu Bi's courtesy name) has ruined several talented people to ordain one person.' Someone asked him the reason, and he said, 'Every time Fu Yanguo talks to monks, he often praises them excessively. Those people rely on these praises and become arrogant, which leads to misfortune. I have witnessed several people like this. Isn't that ruining them?' Everyone laughed. However, they all thought his words were appropriate. Shao Yong (邵雍, Shao Kangjie) and Fu Bi (富弼, Fu Han Gong) were in Luoyang. Every sunny day, they would go to the monastery together. Every time Fu Bi passed a Buddhist temple or shrine, he would bow respectfully. Shao Yong smiled and said, 'Aren't you being obsequious?' Fu Bi also smiled and stopped doing so. Lu Huishu served as a censor and one day reported that he was in a vacation home. The officials asked him what he did during his vacation. Liu Gongfu, who was present, suddenly said loudly, 'Today must be a ten-vegetarian day.' This was referring to Lu Huishu's fondness for Buddhism. Zhang Tianjue liked Buddhism but did not allow his sons to recite scriptures, saying, 'They have not read enough books, and their minds are not clear. As soon as they pick up the scriptures, they burn incense and worship, unable to truly understand them.' Someone asked Fan Zhongyan (范仲淹, Fan Jingren) why he did not believe in Buddhism. Fan Zhongyan said, 'Do you have to wait for me to put my palms together and worship before you believe?'

We can talk about Yang Jie (楊杰, Yang Cigong), who paid attention to Buddhism. Once, when he was in court, Emperor Shenzong of Song (神考) asked him about the general principles of Buddhism. Yang Jie did not go into detail and replied, 'Buddhism can actually assist Confucianism.' After returning, people blamed him, and some blamed him for being holy

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主難遇。次公平生所學如此。乃唯唯何也。楊曰。朝廷端款明辨。吾懼度作導師。不敢妄對。

春渚紀聞。龔彥和正言自貶所歸衛城縣。寓居一禪林。日持缽隨堂供。暇日偶過庫司。見僧雛具湯餅。問其故。云具殿院晚間藥食。龔自此不復晚食云。

吹劍錄。溫公不好佛。謂其微言不出儒書。而家法則云。十月就寺。齋僧誦經。追薦祖先。

澠水燕談錄。近士大夫。多修佛學。司馬溫公患之。嘗為解禪偈六篇云。忿怒如烈火。利慾如铦鋒。終朝長慼慼。是名阿鼻獄。顏回甘陋巷。孟軻安自然。富貴如浮雲。是名極樂國。孝悌通神明。忠信行蠻貊。積善來百祥。是名作因果。仁人之安宅。義人之正路。行之誠且久。是名不壞身。道德修一身。功德被萬物。為賢為大聖。是名菩薩佛。言為百世師。行為天下法。久久不可掩。是名光明藏。

佛祖統紀。司馬光嘗讀文中子。謂佛為聖人。乃曰。審如是。則佛之心可見矣。乃作禪偈六首。其卒章云。言為百世師。行為天下法。為賢為大聖。是名佛菩薩。暇日遊洛陽諸寺。廊無寂寂。忽聲鐘伐鼓。至齋堂。見沙門端坐。默默方進匕箸。光欣然謂左右曰。不謂三代禮樂。在緇衣中　　祁公杜衍。以張方平佞佛。常笑怪之。有醫者朱生。游二公間。一日祁公

【現代漢語翻譯】 現代漢語譯本 主難遇。次公平生所學如此，為何只是唯唯諾諾呢？楊說：『朝廷公正明察，我擔心自己水平不夠，誤導他人，所以不敢隨意回答。』

《春渚紀聞》記載，龔彥和（人名）因正直敢言被貶官，回到衛城縣。他住在一家禪寺里，每天拿著缽跟隨僧眾一起吃飯。空閑時，他偶然經過庫房，看到小和尚準備了湯餅。他問原因，小和尚說是為殿院準備晚上的藥食。龔彥和從此以後不再吃晚飯。

《吹劍錄》記載，司馬光（人名，字溫公）不喜歡佛教，認為佛教的精妙之處沒有超出儒家經典。但是他的家規卻說：『十月到寺廟，齋僧誦經，追薦祖先。』

《澠水燕談錄》記載，近來士大夫大多研究佛學，司馬溫公（司馬光）對此感到擔憂。他曾經寫了解禪偈六篇，內容是：『憤怒就像猛烈的火焰，貪婪就像鋒利的刀刃，整天憂愁不安，這就是阿鼻地獄。顏回安於簡陋的巷子，孟軻順應自然，榮華富貴如同浮雲，這就是極樂世界。孝順父母，友愛兄弟，能感動神明，忠誠守信，即使對待蠻夷也能通行，積累善行帶來吉祥，這就是種善因得善果。仁愛是安身之所，道義是正路，堅持不懈地去做，這就是不壞之身。修養道德完善自身，積累功德造福萬物，成為賢人，成為大聖人，這就是菩薩佛。言論可以作為百代的師表，行為可以作為天下的法則，長久下去無法掩蓋，這就是光明藏。』

《佛祖統紀》記載，司馬光曾經讀《文中子》，認為佛是聖人，於是說：『如果真是這樣，那麼佛的心意就可以理解了。』於是寫了禪偈六首，最後一章說：『言論可以作為百代的師表，行為可以作為天下的法則，成為賢人，成為大聖人，這就是佛菩薩。』空閑時遊覽洛陽的各個寺廟，走廊裡靜悄悄的。忽然聽到鐘聲和鼓聲，來到齋堂，看到僧人端坐著，默默地吃著飯。司馬光高興地對身邊的人說：『沒想到三代的禮樂，竟然在這些僧人的袈裟里啊！』祁公杜衍（人名），因為張方平（人名）佞佛，常常嘲笑他。有個醫生叫朱生（人名），在他們二人之間來往。有一天，祁公

【English Translation】 English version It is difficult to meet a wise person. You, sir, have learned so much, why do you only say 'yes, yes'? Yang said, 'The court is fair and discerning. I fear that my own understanding is insufficient to guide others, so I dare not answer rashly.'

The 'Chun Zhu Ji Wen' records that Gong Yanhe (person's name) was demoted for his upright speech and returned to Weicheng County. He lived in a Chan monastery, carrying a bowl and following the monks for meals every day. One day, he happened to pass by the kitchen and saw a young monk preparing soup noodles. He asked why, and the young monk said it was for the abbot's evening medicinal meal. From then on, Gong Yanhe stopped eating dinner.

The 'Chui Jian Lu' records that Sima Guang (person's name, courtesy name Wengong) did not like Buddhism, believing that its profound teachings did not surpass Confucian classics. However, his family rules stated: 'In the tenth month, go to the temple, offer vegetarian meals to monks, and recite scriptures to commemorate ancestors.'

The 'Mianshui Yantan Lu' records that in recent times, many scholar-officials studied Buddhism, which worried Sima Wengong (Sima Guang). He once wrote six verses explaining Chan, which read: 'Anger is like a raging fire, greed is like a sharp blade, constantly worried all day long, this is the Avici Hell (the lowest level of hell). Yan Hui (Confucius' disciple) was content in a humble alley, Mencius (Confucian philosopher) accepted nature, wealth and honor are like floating clouds, this is the Land of Ultimate Bliss (Pure Land). Filial piety and brotherly love can move the gods, loyalty and trustworthiness can prevail even among barbarians, accumulating good deeds brings blessings, this is called creating karma (cause and effect). Benevolence is a safe dwelling, righteousness is the right path, practice them sincerely and persistently, this is called an indestructible body. Cultivate morality to perfect oneself, accumulate merit to benefit all beings, become a virtuous person, become a great sage, this is called a Bodhisattva Buddha. Words can be a teacher for a hundred generations, actions can be a law for the world, they cannot be concealed for long, this is called the Treasury of Light.'

The 'Fo Zu Tong Ji' records that Sima Guang once read 'Wenzhongzi' and considered the Buddha a sage, so he said, 'If that is the case, then the Buddha's intention can be understood.' So he wrote six Chan verses, the last chapter of which says: 'Words can be a teacher for a hundred generations, actions can be a law for the world, become a virtuous person, become a great sage, this is called a Buddha Bodhisattva.' During his leisure time, he visited various temples in Luoyang. The corridors were quiet. Suddenly, he heard the sound of bells and drums and arrived at the dining hall, where he saw monks sitting upright, silently eating their meals. Sima Guang happily said to those around him, 'I didn't expect the rites and music of the Three Dynasties to be found in the robes of these monks!' Qi Gong Duyan (person's name) often laughed at Zhang Fangping (person's name) for his devotion to Buddhism. A doctor named Zhu Sheng (person's name) traveled between the two of them. One day, Qi Gong

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呼朱生胗脈。生謂使者曰。往白公但言看楞嚴未了。及至揖坐。謂曰。老夫以君疏通不意近亦阘茸。聖人微覺。無出孔孟。所謂楞嚴者。何等語耶。生曰。公未讀此經。何知不及孔孟。因袖中出其卷。祁公觀之。不覺終軸。大驚曰。安道知之。而不以告我。即命駕就見之。安道曰。譬如失物。忽已得之。但當喜其得。不必悔其晚也。

佛法金湯編。王安石。問張方平曰。孔子去世百年。生孟子。后絕無人。或有之。而非醇儒。方平曰。豈為無人。亦有過孔孟者。公曰。何人。方平曰。馬祖一。汾陽無業。雪峰存。巖頭奯。丹霞然。雲門偃。王公意未解。方平曰。儒門淡薄。收拾不住。皆歸釋氏。公欣然歎服。后以語張商英。商英撫幾賞之曰。至哉此論也。

青箱雜記。張尚書方平。尤達性理。有人問祖師西來意。張作偈答之曰。自從無始於千劫。萬法本來無一法。祖師來意我不知。一夜西風掃黃葉。

唾玉集。張商英字天覺。號無盡。嘗見梵冊整齊。嘆吾儒之不若。夜執筆。妻向氏問何作。曰欲作無佛論。向曰既曰無。又何論。公駭其言而止。后閱藏經。翻然有悟。乃作護法論。

佛祖統紀。慶曆四年。諫議歐陽修。為言事者。所中下詔獄窮治。左遷滁州。明年將歸廬陵。舟次九江。因托意

【現代漢語翻譯】 現代漢語譯本：呼朱生胗脈。生對使者說：『回去告訴祁公，就說看《楞嚴經》（《楞嚴經》是一部重要的佛教經典）還沒有看完。』等到見面行禮坐下，祁公說：『我以為你很通達，沒想到最近也變得平庸了。聖人稍微有所察覺，沒有什麼能超出孔孟的。你說的《楞嚴經》，是些什麼話呢？』生說：『您沒有讀過這部經，怎麼知道它不如孔孟呢？』於是從袖中拿出經卷。祁公觀看，不知不覺看完了整卷，非常驚訝地說：『王安道（王安道，人名）知道這部經，卻不告訴我！』立即命人備車去見王安道。王安道說：『譬如丟失了東西，忽然又得到了，只應當高興得到了，不必後悔太晚。』

現代漢語譯本：《佛法金湯編》。王安石問張方平說：『孔子去世百年後，生了孟子，之後就沒有什麼人了，或許有，但不是純粹的儒生。』方平說：『怎麼會沒有人呢？也有超過孔孟的人。』王安石說：『什麼人？』方平說：『馬祖（馬祖，指馬祖道一禪師）一人而已。還有汾陽無業（汾陽無業，指汾陽無業禪師）、雪峰存（雪峰存，指雪峰義存禪師）、巖頭奯（巖頭奯，指巖頭全奯禪師）、丹霞然（丹霞然，指丹霞天然禪師）、雲門偃（雲門偃，指雲門文偃禪師）。』王安石意猶未解。方平說：『儒家淡薄，收拾不住人心，都歸向了佛家。』王安石高興地歎服。後來把這話告訴張商英，張商英拍著桌子讚賞說：『這話太精闢了！』

現代漢語譯本：《青箱雜記》。張尚書方平，尤其通達性理。有人問祖師西來意（祖師西來意，指禪宗的根本宗旨），張方平作偈回答說：『自從無始於千劫，萬法本來無一法。祖師來意我不知，一夜西風掃黃葉。』

現代漢語譯本：《唾玉集》。張商英字天覺，號無盡。曾經看到佛經整理得很整齊，感嘆儒家不如佛家。晚上拿著筆，妻子向氏問他做什麼，他說想寫《無佛論》。向氏說：『既然說沒有佛，又論什麼呢？』張商英被她的話驚醒而停止。後來閱讀佛經，幡然醒悟，於是寫了《護法論》。

現代漢語譯本：《佛祖統紀》。慶曆四年（1044年），諫議大夫歐陽修，因為被進讒言的人陷害，被下詔獄嚴加審訊，貶官到滁州。第二年將要返回廬陵，船停靠在九江，於是寄託情意

English version: Zhu Sheng was summoned to take his pulse. Sheng said to the messenger, 'Go back and tell Lord Qi that I haven't finished reading the Surangama Sutra (Surangama Sutra, an important Buddhist scripture).' When he arrived, greeted him, and sat down, Lord Qi said, 'I thought you were very knowledgeable, but I didn't expect you to become mediocre recently. The sages are slightly aware that nothing can surpass Confucius and Mencius. What kind of words are in this so-called Surangama Sutra?' Sheng said, 'You haven't read this sutra, how do you know it's not as good as Confucius and Mencius?' Then he took out the scroll from his sleeve. Lord Qi watched it and unknowingly finished the entire scroll. He was very surprised and said, 'An Dao (An Dao, a person's name) knew about this, but he didn't tell me!' He immediately ordered someone to prepare a carriage to see Wang An Dao. Wang An Dao said, 'It's like losing something and suddenly getting it back. You should only be happy that you got it, and don't regret that it was too late.'

English version: Golden Soup Compilation of the Buddha Dharma. Wang Anshi asked Zhang Fangping, 'A hundred years after Confucius' death, Mencius was born, and after that there was no one, or perhaps there were, but they were not pure Confucians.' Fangping said, 'How could there be no one? There are also people who surpassed Confucius and Mencius.' Wang Anshi said, 'Who?' Fangping said, 'Only Master Ma (Master Ma, referring to Chan Master Mazu Daoyi). There is also Fenyang Wuye (Fenyang Wuye, referring to Chan Master Fenyang Wuye), Xuefeng Cun (Xuefeng Cun, referring to Chan Master Xuefeng Yicun), Yantou Huo (Yantou Huo, referring to Chan Master Yantou Quanhuo), Danxia Ran (Danxia Ran, referring to Chan Master Danxia Tianran), Yunmen Yan (Yunmen Yan, referring to Chan Master Yunmen Wenyan).' Wang Anshi still didn't understand. Fangping said, 'Confucianism is weak and cannot hold people's hearts, so they all turn to Buddhism.' Wang Anshi happily sighed in admiration. Later, he told Zhang Shangying about this, and Zhang Shangying slapped the table and praised, 'This statement is too brilliant!'

English version: Miscellaneous Records of the Green Box. Minister Zhang Fangping was especially knowledgeable about nature and principle. Someone asked about the meaning of the Patriarch's coming from the West (the meaning of the Patriarch's coming from the West, referring to the fundamental purpose of Zen Buddhism). Zhang Fangping answered with a verse: 'Since beginningless kalpas, all dharmas are originally without a single dharma. I do not know the meaning of the Patriarch's coming from the West, the west wind sweeps away the yellow leaves in one night.'

English version: Collection of Spittle Jade. Zhang Shangying, styled Tianjue, named Wujin, once saw that the Buddhist scriptures were arranged neatly and sighed that Confucianism was not as good as Buddhism. At night, he held a pen, and his wife Xiang asked him what he was doing. He said he wanted to write On the Absence of Buddha. Xiang said, 'Since you say there is no Buddha, what are you writing about?' Zhang Shangying was startled by her words and stopped. Later, he read the Buddhist scriptures and suddenly realized the truth, so he wrote On Protecting the Dharma.

English version: Comprehensive Records of Buddhas and Patriarchs. In the fourth year of Qingli (1044 AD), the remonstrating official Ouyang Xiu was framed by slanderers and imprisoned by imperial decree for strict interrogation, and demoted to Chuzhou. The following year, he was about to return to Luling, and his boat docked at Jiujiang, so he entrusted his feelings

【English Translation】 Zhu Sheng was summoned to take his pulse. Sheng said to the messenger, 'Go back and tell Lord Qi that I haven't finished reading the Surangama Sutra (Surangama Sutra, an important Buddhist scripture).' When he arrived, greeted him, and sat down, Lord Qi said, 'I thought you were very knowledgeable, but I didn't expect you to become mediocre recently. The sages are slightly aware that nothing can surpass Confucius and Mencius. What kind of words are in this so-called Surangama Sutra?' Sheng said, 'You haven't read this sutra, how do you know it's not as good as Confucius and Mencius?' Then he took out the scroll from his sleeve. Lord Qi watched it and unknowingly finished the entire scroll. He was very surprised and said, 'An Dao (An Dao, a person's name) knew about this, but he didn't tell me!' He immediately ordered someone to prepare a carriage to see Wang An Dao. Wang An Dao said, 'It's like losing something and suddenly getting it back. You should only be happy that you got it, and don't regret that it was too late.'

Golden Soup Compilation of the Buddha Dharma. Wang Anshi asked Zhang Fangping, 'A hundred years after Confucius' death, Mencius was born, and after that there was no one, or perhaps there were, but they were not pure Confucians.' Fangping said, 'How could there be no one? There are also people who surpassed Confucius and Mencius.' Wang Anshi said, 'Who?' Fangping said, 'Only Master Ma (Master Ma, referring to Chan Master Mazu Daoyi). There is also Fenyang Wuye (Fenyang Wuye, referring to Chan Master Fenyang Wuye), Xuefeng Cun (Xuefeng Cun, referring to Chan Master Xuefeng Yicun), Yantou Huo (Yantou Huo, referring to Chan Master Yantou Quanhuo), Danxia Ran (Danxia Ran, referring to Chan Master Danxia Tianran), Yunmen Yan (Yunmen Yan, referring to Chan Master Yunmen Wenyan).' Wang Anshi still didn't understand. Fangping said, 'Confucianism is weak and cannot hold people's hearts, so they all turn to Buddhism.' Wang Anshi happily sighed in admiration. Later, he told Zhang Shangying about this, and Zhang Shangying slapped the table and praised, 'This statement is too brilliant!'

Miscellaneous Records of the Green Box. Minister Zhang Fangping was especially knowledgeable about nature and principle. Someone asked about the meaning of the Patriarch's coming from the West (the meaning of the Patriarch's coming from the West, referring to the fundamental purpose of Zen Buddhism). Zhang Fangping answered with a verse: 'Since beginningless kalpas, all dharmas are originally without a single dharma. I do not know the meaning of the Patriarch's coming from the West, the west wind sweeps away the yellow leaves in one night.'

Collection of Spittle Jade. Zhang Shangying, styled Tianjue, named Wujin, once saw that the Buddhist scriptures were arranged neatly and sighed that Confucianism was not as good as Buddhism. At night, he held a pen, and his wife Xiang asked him what he was doing. He said he wanted to write On the Absence of Buddha. Xiang said, 'Since you say there is no Buddha, what are you writing about?' Zhang Shangying was startled by her words and stopped. Later, he read the Buddhist scriptures and suddenly realized the truth, so he wrote On Protecting the Dharma.

Comprehensive Records of Buddhas and Patriarchs. In the fourth year of Qingli (1044 AD), the remonstrating official Ouyang Xiu was framed by slanderers and imprisoned by imperial decree for strict interrogation, and demoted to Chuzhou. The following year, he was about to return to Luling, and his boat docked at Jiujiang, so he entrusted his feelings

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游廬山。入東林圓通。謁祖印禪師。居訥與之論道。師出入百家。而折衷于佛法。修肅然心服。聳聽忘倦。至夜分不能已。默默首肯。平時排佛。為之內銷遲迴。逾旬不忍去。或謂此與退之見大顛正相類。修初至師。揖就坐曰。足下遠臨。豈以西竺聖人之道。有合於心乎。修盛氣以答曰。修學孔孟之道。竊有慕于韓子之壤斥佛老者。西竺之法。何所取焉。師正色而詰曰。退之排佛老。自比孟子之距楊墨。佛老大聖。非楊墨比。退之尚不可排。況今欲慕之者。昔者文中子之言。佛聖人也。而退之斥為夷鬼。此大慢之言也。修曰。學者廢中說。史家不立傳。退之絕口而弗稱。今師援之。謂佛聖人者。天下孰從之乎。師曰。文中子醇儒也。其得佐太宗。當不愧三代之治。其職居修史。必能列佛老於聖人。昔陳叔達撰隋史。避嫌于當世。而司馬君。實作傳以補之。退之蔽賢而弗稱。豈天下之公心。皮日休謂。孟子荀卿。翼傳孔道。至於文中子。司空圖謂。天生文中子。以致聖人之用。故房杜之徒。恢張文武。以濟貞觀之治。此皆足以知文中子也。荀卿之徒。韓非尚刑名以害世。李斯焚詩書以亡秦。楊墨之禍。未至是也。文中子之門人。能以仁義之道。輔成唐家。以致治乎。若子云退之。徒立空言。不聞其徒有佐漢興唐之效者。

然則文中子之道。豈不愈于荀楊韓子。而後世學者。顧不之知邪。修曰。韓子之道。文中子不合者鮮矣。使其遇太宗。必大發所蘊。師曰。憲宗中興之君也。退之不聞此時有所裨贊。乃以排佛老。為己功。欲自比于孟子之距楊墨。其好勝取名。若是之甚。且退之斥佛。為夷鬼者。請略辨之。佛聖人降自兜率天。託生中天竺聖王之家。何以夷稱。佛聖人不生不滅。曠劫常存。人天之宗仰。何以鬼稱。此非退之大慢語乎。退之七世祖韓耆。當後魏永興。自赫連屈丐。來降拓䟦。由西戎歸北狄。獨不為祖諱。而反敢訕佛聖人乎。退之畏修史褒貶之過。而不思貶佛之過。為尤可畏。排老子為己任。而兄事毛仙。服其丹。卒疽發而殂。子昶校書不材。卒黜歸。未數世而絕滅。其亦天刑人。禍之不能免乎。退之倡排佛老。足下今又和之。將使後世好名之士。援韓氏歐陽氏。以為法。豈不為盛德之累。諺言善罵者。人亦善罵之。足下舊著本論。孜孜以毀佛為務。安得眾口。不毀公于天聽之前乎。足下之言。以搜狩喪祭鄉射之禮為勝。佛之本是猶退之原道。而實未知道也。修大驚赧為之謝曰。修胸中已釋然。將何以見教。師曰。佛道以悟心為本。足下屢生體道。特以失念。生東華為名儒。偏執世教。故忘其本。誠能運聖凡平等之心。默

【現代漢語翻譯】 現代漢語譯本： 那麼文中子的學說，難道不勝過荀子、楊雄和韓愈嗎？可是後世的學者，卻不瞭解這個道理。歐陽修說：『韓愈的學說，文中子很少有不合的地方。如果他遇到唐太宗（626-649），必定能大大發揮他的才能。』先生說：『唐憲宗（806-820）是中興的君主，韓愈卻沒有在這時有所幫助和讚揚，反而把排斥佛教和道教作為自己的功勞，想要把自己比作孟子駁斥楊朱、墨翟。他好勝取名的心理，竟是這樣厲害。而且韓愈斥責佛教，稱佛為夷狄的鬼，請允許我略微辨析一下。佛是聖人，從兜率天降生，託生于中天竺聖王的家中，怎麼能用夷狄來稱呼？佛是聖人不生不滅，經歷漫長的時間而長存，是人天所宗仰的，怎麼能用鬼來稱呼？這不是韓愈的大狂妄之語嗎？韓愈的七世祖韓耆，在後魏永興年間（409-410），從赫連屈丐那裡來投降拓跋氏，由西戎歸順北狄，唯獨不為祖先隱諱，反而敢於誹謗佛聖人嗎？韓愈害怕史官褒貶的過失，卻不思考誹謗佛的過失，是更加可怕的。他把排斥老子作為自己的責任，卻像對待兄長一樣對待毛仙，服用他的丹藥，最終因毒瘡發作而死。他的兒子韓昶校書不稱職，最終被罷免回家。沒過幾代就絕滅了，這大概也是天刑人禍所不能免的吧。韓愈倡導排斥佛教和道教，您現在又附和他的觀點，將要使後世好名之士，援引韓愈、歐陽修的觀點，作為傚法的榜樣，難道不會成為您盛德的累贅嗎？俗話說，善於謾罵別人的人，別人也會善於謾罵他。您以前寫的《本論》，孜孜不倦地以譭謗佛教為任務，怎麼能讓眾人的口，不在皇帝面前譭謗您呢？您所說的，以搜狩、喪祭、鄉射的禮儀為最好，佛教的根本就像韓愈的《原道》，而實際上並沒有懂得道。』歐陽修非常驚訝慚愧，向先生道歉說：『我心中的疑惑已經解開了，將要怎樣接受您的教誨呢？』先生說：『佛道的根本在於領悟心性，您多次轉生來體驗道，只是因為失去了正念。您轉生到東華成為名儒，偏執於世俗的教義，所以忘記了根本。如果真能運用聖凡平等的思想，默默地…

【English Translation】 English version: Then, isn't the doctrine of Wenzhongzi superior to that of Xunzi, Yang Xiong, and Han Yu? Yet, later scholars do not understand this. Ouyang Xiu said, 'Han Yu's doctrine rarely disagrees with that of Wenzhongzi. If he had encountered Emperor Taizong (626-649), he would surely have greatly developed his talents.' The teacher said, 'Emperor Xianzong of Tang (806-820) was a ruler of restoration, but Han Yu did not offer any help or praise at this time. Instead, he took the rejection of Buddhism and Taoism as his own merit, wanting to compare himself to Mencius refuting Yang Zhu and Mo Di. His desire for victory and fame was so extreme. Moreover, Han Yu criticized Buddhism, calling the Buddha a barbarian ghost. Please allow me to briefly clarify this. The Buddha is a sage who descended from Tushita Heaven and was born into the family of a holy king in Central India. How can he be called a barbarian? The Buddha is a sage who is neither born nor dies, existing eternally through countless eons, revered by humans and gods. How can he be called a ghost? Isn't this Han Yu's great arrogant statement? Han Yu's seventh ancestor, Han Qi, during the Yongxing era of the Later Wei Dynasty (409-410), came from Helian Qu'gai to surrender to the Tuoba clan, returning from the Western Rong to the Northern Di. He alone did not conceal his ancestor's background, but dared to slander the Buddha. Han Yu feared the fault of praise and blame in historical records, but did not consider the fault of slandering the Buddha, which is even more fearful. He took the rejection of Laozi as his responsibility, but treated Mao Xian like an elder brother, taking his elixirs, and eventually died from carbuncles. His son, Han Chang, was incompetent as a proofreader and was eventually dismissed and returned home. Within a few generations, his line became extinct. This is probably the inevitable consequence of heavenly punishment and human disaster. Han Yu advocated the rejection of Buddhism and Taoism, and now you echo his views, which will cause later fame-seeking scholars to cite the views of Han Yu and Ouyang Xiu as examples to follow. Wouldn't this be a burden on your great virtue? As the saying goes, those who are good at cursing others will also be cursed by others. Your previous work, Ben Lun, diligently took the slander of Buddhism as its task. How can you prevent the public from slandering you before the emperor? What you said, taking the rites of hunting, funerals, and village archery as the best, the essence of Buddhism is like Han Yu's Yuan Dao, but in reality, you have not understood the Dao.' Ouyang Xiu was very surprised and ashamed, and apologized to the teacher, saying, 'The doubts in my heart have been resolved. How shall I receive your teachings?' The teacher said, 'The essence of the Buddha's path lies in the enlightenment of the mind. You have been reborn many times to experience the Dao, but only because you have lost right mindfulness. You were reborn in Donghua as a famous Confucian scholar, biased towards worldly teachings, so you forgot the root. If you can truly use the equal mind of the sacred and the mundane, silently...'

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默體會。頓祛我慢。悉悔昨非。觀榮辱之本空。了死生於一致。則凈念當明。天真獨露。始可問津於斯道耳。修自此頗有省發。及后入參大政。每譽于公卿之前。歲時書問。未嘗絕。

佛法金湯編。呂公著熙寧中。知河南尹。元祐中。與溫公並相。歷事四朝。封申公。謚正獻。晚年多讀釋典。益究禪禮。溫公不喜佛。公每勸之曰。佛學心術簡要。掇其至要而識之。大率以正心無念為宗。溫公然之　　熙寧間。王安石行青苗法。其子雱為崇政殿說書。陰為父佐務。新法必行。雱卒。公亦罷相。宴間中。一如夢寐。見一使領雱荷鐵枷。號泣公前謂。獲譴由行青苗法。公問使者乞解脫。使曰。建寺齋僧可免。由是舍宅建寺。為薦冥福。凞寧八年。公復相。一日奏事退。上曰。佛法于中國有補乎。公曰君子小人。皆知畏而從善。豈小補哉。

竹坡詩話。錢塘關子東為余言。熙寧中。有長老重喜。會稽人。少以捕魚為生。然日誦觀世音菩薩。不小休。舊不識字。一日輒能書。又能作偈頌。嘗作頌云。地爐無火一囊空。雪似楊花落歲窮。乞得苧麻縫破衲。不知身在寂寥中。此豈捕魚者之所能哉。解悟如此。蓋得觀音智慧力也。

青箱雜記。陳文惠公。悟性理。嘗至一古寺。作偈曰。殿古寒爐空。流塵暗金碧。獨

【現代漢語翻譯】 現代漢語譯本： 默默地體會佛法，就能立刻去除我的傲慢之心，完全懺悔過去所犯的錯誤。觀察榮華和屈辱的本質都是虛空的，明白死亡和生存其實是一致的，那麼清凈的念頭自然會顯現，純真的本性獨自顯露，這樣才可以開始探求佛法的門徑。我自從那時起頗有所領悟和啓發。之後入朝參與國家大事，常常在公卿大臣面前稱讚佛法。每年過節或生日，書信問候從不間斷。

《佛法金湯編》記載，呂公著在熙寧年間（1068-1077）擔任河南尹，元祐年間（1086-1094）與司馬光一同擔任宰相，歷經四朝。被封為申公，謚號正獻。晚年經常閱讀佛經，更加深入地研究禪宗禮儀。司馬光不喜歡佛教，呂公著常常勸他說：『佛學的道理簡明扼要，選取其中最重要的來理解，大體上以端正心念、不起妄念為宗旨。』司馬光認為他說得有道理。

熙寧年間（1068-1077），王安石推行青苗法，他的兒子王雱擔任崇政殿說書，暗中幫助他的父親處理政務。新法一定要推行。王雱去世后，呂公著也辭去了宰相的職務。一次宴會中，呂公著如同做夢一般，看見一個使者帶領著王雱，戴著鐵枷，在他面前哭訴，說：『我遭受懲罰是因為推行青苗法。』呂公著問使者如何才能解脫，使者說：『建造寺廟，齋僧佈施就可以免除罪責。』因此，呂公著捐出自己的住宅建造寺廟，為王雱祈求冥福。熙寧八年（1075），呂公著再次擔任宰相。一天上朝奏事退朝後，皇帝問：『佛法對中國有益處嗎？』呂公著回答說：『君子和小人都知道敬畏而行善，難道是小的益處嗎？』

《竹坡詩話》記載，錢塘的關子東對我說，熙寧年間（1068-1077），有一位長老名叫重喜，是會稽人。年輕時以捕魚為生，但是每天都念誦觀世音菩薩的名號，從不懈怠。以前不識字，有一天忽然能寫字了，也能作偈頌。曾經作偈頌說：『地爐沒有火，口袋空空蕩蕩，雪花像楊花一樣飄落，一年將盡。乞討到苧麻縫補破舊的僧衣，不知道身在寂寥之中。』這難道是捕魚的人所能做到的嗎？理解領悟到這種程度，大概是得到了觀音菩薩的智慧力量吧。

《青箱雜記》記載，陳文惠公領悟了性理，曾經到一座古寺，作偈說：『殿宇古老寒冷，爐子空空蕩蕩，流動的灰塵遮蔽了金碧輝煌的裝飾，獨自一人』

English version: Through silent contemplation, one can instantly eliminate arrogance and completely repent for past mistakes. Observing that the essence of glory and disgrace is emptiness, and understanding that death and life are ultimately the same, pure thoughts will naturally arise, and the true nature will be revealed. Only then can one begin to inquire into the path of Buddhism. Since then, I have had some understanding and inspiration. Later, when I entered the court and participated in national affairs, I often praised Buddhism in front of ministers. During festivals or birthdays, letters and greetings never ceased.

The 'Golden Soup Compilation of Buddhist Teachings' records that during the Xining era (1068-1077), Lü Gongzhuo served as the governor of Henan, and during the Yuanyou era (1086-1094), he served as the prime minister alongside Sima Guang, experiencing four dynasties. He was granted the title of Duke of Shen and posthumously named Zhengxian. In his later years, he often read Buddhist scriptures and further studied Chan Buddhist rituals. Sima Guang disliked Buddhism, but Lü Gongzhuo often advised him, saying, 'The principles of Buddhism are concise and essential. Select the most important ones to understand, generally taking the rectification of the mind and the absence of deluded thoughts as the main principle.' Sima Guang agreed with his words.

During the Xining era (1068-1077), Wang Anshi implemented the Green Sprouts Policy. His son, Wang Pang, served as a lecturer in the Chongzheng Hall, secretly assisting his father in handling government affairs. The new law had to be implemented. After Wang Pang passed away, Lü Gongzhuo also resigned from his position as prime minister. Once, during a banquet, Lü Gongzhuo saw in a dream an envoy leading Wang Pang, wearing iron shackles, crying before him, saying, 'I am being punished because of the implementation of the Green Sprouts Policy.' Lü Gongzhuo asked the envoy how to be freed, and the envoy said, 'Building temples and making offerings to monks can avert the punishment.' Therefore, Lü Gongzhuo donated his residence to build a temple, praying for Wang Pang's well-being in the afterlife. In the eighth year of Xining (1075), Lü Gongzhuo once again served as prime minister. One day, after reporting matters to the emperor and retiring from the court, the emperor asked, 'Is Buddhism beneficial to China?' Lü Gongzhuo replied, 'Both gentlemen and common people know to be in awe and do good. Is that not a small benefit?'

'Zhu Po's Poetry Talks' records that Guan Zidong of Qiantang told me that during the Xining era (1068-1077), there was an elder named Chongxi, who was from Kuaiji. In his youth, he made a living by fishing, but he recited the name of Avalokitesvara Bodhisattva every day without懈怠. He used to be illiterate, but one day he suddenly became able to write and compose verses. He once composed a verse saying, 'The earth stove has no fire, the bag is empty, snowflakes fall like willow catkins, the year is coming to an end. Begging for ramie to mend the torn monk's robe, not knowing that I am in solitude.' How could this be something that a fisherman could do? Understanding and enlightenment to this extent is probably due to obtaining the wisdom power of Avalokitesvara Bodhisattva.

'Miscellaneous Records from the Green Box' records that Chen Wenhui Gong understood the principles of nature and reason. He once visited an ancient temple and composed a verse saying, 'The hall is ancient and cold, the stove is empty, flowing dust obscures the golden and jade decorations, alone'

【English Translation】 Through silent contemplation, one can instantly eliminate arrogance and completely repent for past mistakes. Observing that the essence of glory and disgrace is emptiness, and understanding that death and life are ultimately the same, pure thoughts will naturally arise, and the true nature will be revealed. Only then can one begin to inquire into the path of Buddhism. Since then, I have had some understanding and inspiration. Later, when I entered the court and participated in national affairs, I often praised Buddhism in front of ministers. During festivals or birthdays, letters and greetings never ceased.

The 'Golden Soup Compilation of Buddhist Teachings' records that during the Xining era (1068-1077), Lü Gongzhuo served as the governor of Henan, and during the Yuanyou era (1086-1094), he served as the prime minister alongside Sima Guang, experiencing four dynasties. He was granted the title of Duke of Shen and posthumously named Zhengxian. In his later years, he often read Buddhist scriptures and further studied Chan Buddhist rituals. Sima Guang disliked Buddhism, but Lü Gongzhuo often advised him, saying, 'The principles of Buddhism are concise and essential. Select the most important ones to understand, generally taking the rectification of the mind and the absence of deluded thoughts as the main principle.' Sima Guang agreed with his words.

During the Xining era (1068-1077), Wang Anshi implemented the Green Sprouts Policy. His son, Wang Pang, served as a lecturer in the Chongzheng Hall, secretly assisting his father in handling government affairs. The new law had to be implemented. After Wang Pang passed away, Lü Gongzhuo also resigned from his position as prime minister. Once, during a banquet, Lü Gongzhuo saw in a dream an envoy leading Wang Pang, wearing iron shackles, crying before him, saying, 'I am being punished because of the implementation of the Green Sprouts Policy.' Lü Gongzhuo asked the envoy how to be freed, and the envoy said, 'Building temples and making offerings to monks can avert the punishment.' Therefore, Lü Gongzhuo donated his residence to build a temple, praying for Wang Pang's well-being in the afterlife. In the eighth year of Xining (1075), Lü Gongzhuo once again served as prime minister. One day, after reporting matters to the emperor and retiring from the court, the emperor asked, 'Is Buddhism beneficial to China?' Lü Gongzhuo replied, 'Both gentlemen and common people know to be in awe and do good. Is that not a small benefit?'

'Zhu Po's Poetry Talks' records that Guan Zidong of Qiantang told me that during the Xining era (1068-1077), there was an elder named Chongxi, who was from Kuaiji. In his youth, he made a living by fishing, but he recited the name of Avalokitesvara (Guanshiyin) Bodhisattva every day without懈怠. He used to be illiterate, but one day he suddenly became able to write and compose verses. He once composed a verse saying, 'The earth stove has no fire, the bag is empty, snowflakes fall like willow catkins, the year is coming to an end. Begging for ramie to mend the torn monk's robe, not knowing that I am in solitude.' How could this be something that a fisherman could do? Understanding and enlightenment to this extent is probably due to obtaining the wisdom power of Avalokitesvara (Guanshiyin) Bodhisattva.

'Miscellaneous Records from the Green Box' records that Chen Wenhui Gong understood the principles of nature and reason. He once visited an ancient temple and composed a verse saying, 'The hall is ancient and cold, the stove is empty, flowing dust obscures the golden and jade decorations, alone'

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坐偶無人。又得真訊息　　富文忠公。大達性理。熙寧余官洛下。公時為亳守。遺余書記為訪荷澤諸禪師影像。余因以偈戲之曰。是身如泡幻。盡非真實相。況茲紙上影。妄外更生妄。到岸不須船。無風休起浪。唯當清靜觀。妙法了無象。公答偈曰。執相誠非。破相亦妄。不執不破。是名實相。既又以手筆貺余曰。承此偈見警。美則美矣。理則未然。所謂無可無不可者。畫亦得。不畫亦得。就其中觀像者。為不得。不觀像者。所得如何。禪在甚麼處。似不以有無為礙者。近乎通也。思之思之。

避暑錄話。范蜀公素不飲酒。又詆佛教。在許下。與韓持國兄弟往還。而諸韓皆崇此二事。每燕集。蜀公未嘗不與極飲盡歡。少間則必以談禪相勉。蜀公頗病之。蘇子瞻時在黃州。乃以書問救之。當以何術。曰曲糵有毒平地生。出醉鄉土偶作祟。眼前妄見佛國子。瞻報之曰。請公試觀。能惑之性。何自而生。欲救之心。作何形相。此猶不立。彼復何依。正恐黃面瞿曇亦須斂衽。況學之者耶。意亦將有。以曉公而公終不領。亦可見其篤信自守。不肯奪于外物也。

續明道雜誌。范蜀公不信佛說。大蘇公嘗與公論佛法。詰其所以不信之說。范公云。鎮平生事。非目所見者。未嘗信。蘇公曰。公亦安能然哉。設公有疾。令

【現代漢語翻譯】 現代漢語譯本： 獨自靜坐，空無一人。又獲得了真實的訊息。 富文忠公（富弼），深刻通達性理之學。宋神宗熙寧年間（1068-1077）在洛陽做閑職。當時富弼任亳州太守，派人送信給我，讓我去拜訪荷澤宗的各位禪師，並畫下他們的畫像。我因此作了一首偈語來戲弄他：『這身體如同水泡和幻影，完全不是真實的形象。更何況這紙上的畫像，是在虛妄之外又生出虛妄。到了彼岸就不需要船，沒有風就不要掀起波浪。唯有清靜地觀察，妙法本來就沒有形象。』 富弼回了一首偈語說：『執著于表象固然不對，破除表象也是虛妄。不執著也不破除，這才是真正的實相。』之後又親筆寫信給我說：『承蒙這首偈語的警示，文辭很美，但道理上還不夠。所謂無可無不可，畫也可以，不畫也可以。就在這其中觀察佛像的人，是得不到真諦的。不觀佛像的人，又能得到什麼呢？禪在哪裡呢？似乎不以有無為障礙的人，就接近通達了。仔細思考，仔細思考。』

《避暑錄話》記載，范蜀公（范鎮）向來不喝酒，又詆譭佛教。在許州時，與韓持國兄弟交往密切，而韓氏兄弟都崇尚飲酒和佛教。每次宴會聚餐，范鎮沒有不參與的，並且總是喝得非常盡興。過一會兒，他們必定會用談論禪理來互相勉勵。范鎮對此頗為苦惱。蘇子瞻（蘇軾）當時在黃州，於是寫信詢問我，用什麼方法可以解救他。我回答說：『酒麴有毒，無端生事，從醉鄉里製造麻煩，用泥土塑造的偶像在那裡作祟。眼前虛妄地看見佛國的景象。』蘇子瞻回覆說：『請您試著觀察，能夠迷惑人心的本性，是從哪裡產生的？想要解救他的心，又是什麼形狀的？這些如果都不能成立，那又依附於什麼呢？恐怕連黃面瞿曇（釋迦牟尼）也要整理衣襟表示敬意，更何況是學習他的人呢？』大概也會有一些道理，用來勸告范鎮，但他始終不領會。由此可見他篤信自己所堅持的，不肯被外物所動搖。

《續明道雜誌》記載，范蜀公（范鎮）不相信佛的說法。大蘇公（蘇軾）曾經與他討論佛法，追問他不相信的原因。范鎮說：『我平生所經歷的事情，不是親眼所見的，我從來不相信。』蘇軾說：『您怎麼能這樣呢？假設您生病了，讓醫生』

【English Translation】 English version: Sitting alone, there is no one. And I received true news. Duke Wen Zhong (Fu Bi) profoundly understood the principles of human nature. During the Xining era (1068-1077) of Emperor Shenzong of Song, he held a minor post in Luoyang. At that time, Fu Bi was the prefect of Bozhou and sent me a letter asking me to visit the Chan masters of the Heze school and paint their portraits. Therefore, I composed a verse to tease him: 'This body is like a bubble and an illusion, not a true image at all. Moreover, this image on paper is a further illusion born from illusion. Once you reach the shore, you don't need a boat; without wind, don't raise waves. Only by observing with clarity and tranquility can you realize that the wonderful Dharma has no form.' Fu Bi replied with a verse: 'Attachment to form is indeed wrong, but destroying form is also illusory. Neither attaching nor destroying is the true reality.' Later, he wrote to me in his own hand: 'Thank you for the warning in this verse. The words are beautiful, but the reasoning is not complete. The so-called 'nothing is impossible,' painting is acceptable, and not painting is also acceptable. Those who observe the image within it cannot attain the truth. What can those who do not observe the image attain? Where is Chan? It seems that those who are not hindered by existence or non-existence are close to understanding. Think about it, think about it.'

The Bishu Lühua records that Duke Shu of Fan (Fan Zhen) never drank alcohol and also criticized Buddhism. When he was in Xuzhou, he had close relationships with the Han brothers, who both admired drinking and Buddhism. Every time they had banquets, Fan Zhen always participated and drank to his heart's content. After a while, they would definitely encourage each other by discussing Chan principles. Fan Zhen was quite troubled by this. Su Zizhan (Su Shi) was in Huangzhou at the time, so he wrote a letter asking me what method could be used to save him. I replied: 'The yeast is poisonous, causing trouble for no reason, creating problems from the land of drunkenness, and clay idols are causing mischief there. One falsely sees the scenery of the Buddha's land before one's eyes.' Su Zizhan replied: 'Please try to observe, where does the nature that can bewilder people arise from? What shape does the heart that wants to save him take? If these cannot be established, then what does it rely on? I am afraid that even the yellow-faced Gautama (Shakyamuni) would have to adjust his robes to show respect, let alone those who learn from him?' There may also be some reason to persuade Duke Fan, but he never understood. From this, it can be seen that he firmly believed in what he adhered to and was unwilling to be swayed by external things.

The Xu Mingdao Zazhi records that Duke Shu of Fan (Fan Zhen) did not believe in the Buddha's teachings. Duke Su (Su Shi) once discussed Buddhism with him and questioned him about the reasons for his disbelief. Fan Zhen said: 'In my life, I have never believed in anything that I have not seen with my own eyes.' Su Shi said: 'How can you be like this? Suppose you are sick, and you let the doctor'

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醫切脈。醫曰寒則服熱藥。曰熱則餌寒藥。公何嘗見脈。而信之如此。何獨至於佛。而必待見耶。

東坡志林。蘇臺定惠院凈人卓契順。不遠數千里。陟嶺渡海。候無恙于東坡。東坡問。將什麼土物來。順展兩手。坡云。可惜許。數千里空手來。順作荷擔勢。信步而出　　曇秀來惠州見坡。將去。坡曰。山中見公還。必求一物。何以與之。秀曰。鵝城清風。鶴嶺明月。人人送與。只恐他無著處。坡曰。不如將幾紙字去。每人與一紙。但向道。此是言法華書里頭有災福　　石塔來別東坡。坡云。經過草草。恨不一見石塔。塔起立云。遮著是磚浮圖耶。坡云。有縫塔。塔云。若無縫何以容世間螻蟻。坡首肯之。

賢奕濟南監鎮宋保國出觀荊公華嚴解。東坡曰。華嚴有八十一卷。今獨其一何也。保國云。公言此佛語至深妙。他皆菩薩語耳。東坡曰。予于藏經中。取佛語數句。雜菩薩語中。取菩薩語數句。雜佛語中。子能識其非是乎。曰不能也。東坡曰。予昔在岐下。聞河陽豬肉甚美。使人往市之。使者醉。豬夜逸去。貿他豬以償。客皆大詫。以為非他產所及。既而事敗。客皆慚。今荊公之豬未敗耳。若一念清凈。墻壁瓦礫。皆說無上妙法。而云佛語深妙。菩薩不及。豈非夢中語邪　　黃龍寺晦堂老子。嘗問山谷

【現代漢語翻譯】 現代漢語譯本： 醫生通過切脈來診斷病情。醫生說，如果是寒癥就服用熱性藥物，如果是熱癥就服用寒性藥物。您（指提問者）何曾見過脈象，卻如此相信醫生的話？為什麼唯獨對於佛法，就一定要親眼見到才相信呢？ 《東坡志林》記載，蘇臺定惠院的凈人（指在家修行的佛教徒）卓契順，不遠數千里，翻山越嶺，渡過大海，來問候蘇東坡的安好。蘇東坡問他：『帶來了什麼土特產？』契順張開雙手。蘇東坡說：『可惜啊，數千里路空手而來。』契順做出挑擔的姿勢，信步走出去。 曇秀來惠州拜見蘇東坡，將要離開時，蘇東坡說：『在山中見到您回去，一定會向您求取一件東西，我用什麼來給他呢？』曇秀說：『鵝城的清風，鶴嶺的明月，人人都贈送給他，只恐怕他沒有地方安放。』蘇東坡說：『不如拿幾張字去，每人給一張，只要告訴他們說，這是言法華（指精通《法華經》的人）書里頭有災禍和幸福。』 石塔來向蘇東坡告別，蘇東坡說：『經過匆忙，遺憾沒能一見石塔。』石塔站起來說：『遮擋著的是磚砌的佛塔嗎？』蘇東坡說：『是有縫隙的塔。』石塔說：『如果沒有縫隙，怎麼能容納世間的螻蟻？』蘇東坡點頭認可。 賢奕是濟南監鎮宋保國，拿出王安石（荊公）的《華嚴解》。蘇東坡說：『《華嚴經》有八十一卷，現在只有其中一卷，這是為什麼呢？』保國說：『您說這是佛語，至深至妙，其他的都是菩薩語罷了。』蘇東坡說：『我從藏經中，取出佛語幾句，雜在菩薩語中，又從菩薩語中，取出幾句，雜在佛語中，您能分辨出它們不是原來的嗎？』保國說：『不能。』蘇東坡說：『我以前在岐下（地名），聽說河陽的豬肉非常美味，派人去買。使者喝醉了，豬在夜裡逃走了，就買其他的豬來頂替。客人都非常驚訝，認為不是其他地方所能比的。後來事情敗露，客人都感到慚愧。現在王安石（荊公）的豬還沒有敗露罷了。如果一念清凈，墻壁瓦礫，都能說無上妙法，卻說佛語深妙，菩薩不及，難道不是夢中說的話嗎？』 黃龍寺的晦堂老和尚，曾經問黃山谷（黃庭堅）。

【English Translation】 English version: The doctor diagnoses by taking the pulse. The doctor says, 'If it's a cold disease, then take hot medicine; if it's a hot disease, then take cold medicine.' Have you (referring to the questioner) ever seen a pulse, yet you believe the doctor's words so much? Why is it that only towards Buddhism do you have to see it with your own eyes to believe it? 《Dongpo Zhilin》 records that Zhuo Qishun, a lay Buddhist (referring to a Buddhist practitioner at home) from Dinghui Temple in Sutai, traveled thousands of miles, crossing mountains and seas, to inquire about Su Dongpo's well-being. Su Dongpo asked him, 'What local specialties did you bring?' Qishun spread out his hands. Su Dongpo said, 'What a pity, traveling thousands of miles empty-handed.' Qishun made a gesture of carrying a load on his shoulders and walked out leisurely. Tanxiu came to Huizhou to visit Su Dongpo. When he was about to leave, Su Dongpo said, 'When I see you return to the mountain, I will definitely ask you for something. What should I use to give it to him?' Tanxiu said, 'The clear breeze of E'cheng (Goose City), the bright moon of Heling (Crane Ridge), everyone gives it to him, only fearing that he has no place to put it.' Su Dongpo said, 'It's better to take a few pieces of paper, give one to each person, just tell them that this is the person who speaks the Lotus Sutra (referring to someone proficient in the 《Lotus Sutra》) has disasters and blessings in his book.' Shita came to bid farewell to Su Dongpo. Su Dongpo said, 'Passing by in a hurry, I regret not being able to see Shita.' Shita stood up and said, 'Is it a brick pagoda that is blocking it?' Su Dongpo said, 'It is a pagoda with cracks.' Shita said, 'If there were no cracks, how could it accommodate the ants of the world?' Su Dongpo nodded in agreement. Xianyi was Song Baoguo, the supervisor of Jinan, who took out Wang Anshi's (Jinggong's) 《Huayan Explanation》. Su Dongpo said, 'The 《Huayan Sutra》 has eighty-one volumes, now there is only one of them, why is that?' Baoguo said, 'You say this is the Buddha's words, extremely profound and wonderful, the others are just the words of Bodhisattvas.' Su Dongpo said, 'I took a few sentences of the Buddha's words from the Tripitaka, mixed them in the Bodhisattva's words, and took a few sentences from the Bodhisattva's words, mixed them in the Buddha's words, can you tell that they are not the original?' Baoguo said, 'No.' Su Dongpo said, 'I used to be in Qixia (place name), I heard that the pork in Heyang was very delicious, I sent someone to buy it. The messenger got drunk, the pig ran away at night, so he bought other pigs to replace it. The guests were all very surprised, thinking that it could not be compared to other places. Later, the matter was exposed, and the guests all felt ashamed. Now Wang Anshi's (Jinggong's) pig has not been exposed yet. If one thought is pure, walls and rubble can all speak the supreme wonderful Dharma, but you say the Buddha's words are profound and wonderful, and the Bodhisattvas are not as good, isn't that just talking in a dream?' The old monk Huitang of Huanglong Temple once asked Huang Shangu (Huang Tingjian).

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。以吾無隱乎爾之義。山谷詮釋再三。晦堂終不然其說。時暑退涼生。秋香滿院。晦因問曰。木樨香乎。山谷曰。聞。晦堂曰。吾無隱乎爾。山谷乃服　　韓侍郎宗古。以書問晦堂曰。昔聞和尚開悟。曠然無疑。但無始以來。煩惱習氣。未能頓盡。晦堂曰。心外無剩法。不知煩惱習氣。是何物。而欲盡之。從上以來。但有言說。乃是隨病設藥。若定有習氣可治。如靈龜曳尾于涂。拂跡跡生。可謂將心用心。轉見病深。茍明達心外無法。法外無心。心法既無。更欲教誰頓盡耶。

漫笑錄。佛印禪師為王觀文升坐云。此一瓣香。奉為掃煙塵博士。護世界大王。殺人不睫眼上將軍。立地成佛。大居士王公。大喜為其久師多專殺也。

聞見近錄。咸平縣僧。藏佛牙一株。其大兩指許。淡金色。予嘗請而供之。須臾舍利。自牙中出。初如露。巡行牙上。或遠數十步。求者輒得。予請至四十八粒。欲求為四十九粒也。經夕不可得。明日發篋。則已足其數。又或謂。有自甘露穴中出者。明日再往請之。不得。遂出陳州門十數里。請竟不得。因拜辭而歸。拜起一粒。自甘露穴出。其大如菉豆。光彩炳然。后神宗迎之禁中。遂御封篋而歸之。今人罕得見者　　史朝請琳云。通判許州。有路分都監郭虞卿妻乳母。禮塔數年。禮

【現代漢語翻譯】 現代漢語譯本：用『我沒有對你隱瞞』的道理。黃庭堅（山谷）再三解釋，但晦堂始終不認可他的說法。當時暑氣消退，涼意漸生，秋天的桂花香氣瀰漫庭院。晦堂於是問道：『聞到桂花香了嗎？』黃庭堅（山谷）回答：『聞到了。』晦堂說：『我沒有對你隱瞞啊。』黃庭堅（山谷）這才信服。 韓宗古侍郎，用書信問晦堂：『過去聽說和尚您開悟時，曠達無疑。但是從無始以來，煩惱習氣，未能完全斷絕。』晦堂說：『心外沒有多餘的法，不知道煩惱習氣是什麼東西，而想要斷絕它？從古以來，所有的言說，都是隨著病癥而設的藥。如果一定有習氣可以治療，就像靈龜在泥土上拖著尾巴，拂去痕跡，痕跡又生出來，可以說是將心來使用心，反而使病癥更加嚴重。如果明白通達心外無法，法外無心，心和法既然都沒有，更想要教誰去完全斷絕呢？』 《漫笑錄》記載，佛印禪師為王觀文升座說法時說：『這一瓣香，奉獻給掃煙塵博士、護世界大王、殺人不眨眼的上將軍、立地成佛的大居士王公。』王公非常高興，因為他長期以來一直尊佛印禪師為師，而且多次專事殺戮。 《聞見近錄》記載，咸平縣有個僧人，藏有一顆佛牙，大約兩指大小，淡金色。我曾經請求供奉它，一會兒，舍利子從牙齒中出來，起初像露珠，沿著牙齒巡行，有時遠達數十步，祈求的人往往能得到。我請求到了四十八粒，想要再求一粒湊成四十九粒，經過一夜也沒有得到。第二天打開箱子，就已經足夠這個數目了。又有人說，有從甘露穴中出來的。第二天再去請求，卻得不到。於是出陳州城門十幾里，請求了很久也沒有得到，因此拜辭而歸。拜起時，一粒舍利子從甘露穴中出來，大小像綠豆，光彩鮮明。後來宋神宗（1067-1085）迎接到皇宮中，於是親自封鎖箱子送回去。現在的人很少能見到了。 史琳朝請說，他任通判許州時，有路分都監郭虞卿的乳母，禮拜佛塔數年，禮拜。

【English Translation】 English version: Using the principle of 'I have not hidden anything from you.' Huang Tingjian (Shan Gu) explained it repeatedly, but Huitang ultimately did not accept his explanation. At that time, the summer heat was receding, coolness was emerging, and the fragrance of autumn osmanthus filled the courtyard. Huitang then asked, 'Do you smell the osmanthus fragrance?' Huang Tingjian (Shan Gu) replied, 'I smell it.' Huitang said, 'I have not hidden anything from you.' Only then was Huang Tingjian (Shan Gu) convinced. Attendant Minister Han Zonggu asked Huitang in a letter, 'In the past, I heard that when you, the monk, attained enlightenment, you were completely free from doubt. However, since beginningless time, afflictions and habitual tendencies have not been completely eradicated.' Huitang said, 'Outside the mind, there is no superfluous Dharma. I do not know what these afflictions and habitual tendencies are, that you want to eradicate them? Since ancient times, all speech has been medicine prescribed according to the illness. If there are indeed habitual tendencies that can be cured, it is like a divine turtle dragging its tail in the mud; when you brush away the traces, the traces reappear. It can be said that you are using the mind to manipulate the mind, which only deepens the illness. If you clearly understand that outside the mind there is no Dharma, and outside the Dharma there is no mind, and since both mind and Dharma are absent, whom do you want to teach to completely eradicate them?' The 'Many Laughs Record' states that when Chan Master Foyin ascended the seat to preach for Wang Guanwen, he said, 'This petal of incense is offered to the Doctor Who Sweeps Away Dust, the Great King Who Protects the World, the General Who Kills Without Blinking an Eye, and the Great Layman Wang Gong, who attains Buddhahood on the spot.' Wang Gong was very pleased because he had long revered Chan Master Foyin as his teacher and had repeatedly engaged in killing. The 'Recent Records of What Was Heard and Seen' states that there was a monk in Xianping County who possessed a Buddha's tooth, about the size of two fingers, with a light golden color. I once requested to enshrine it, and after a while, sarira (relics) emerged from the tooth, initially like dew, traveling along the tooth, sometimes reaching dozens of steps away, and those who sought them often obtained them. I requested forty-eight grains, wanting to request one more to make forty-nine, but after a night, I did not obtain it. The next day, when I opened the box, there were already enough to make that number. Someone also said that some came from the Ambrosia Cave. The next day, I went to request them again, but did not obtain them. So I went out of Chenzhou city gate for more than ten miles, and after requesting for a long time, I did not obtain them, so I bid farewell and returned. As I bowed to leave, a grain of sarira emerged from the Ambrosia Cave, the size of a mung bean, with bright radiance. Later, Emperor Shenzong of Song (1067-1085) welcomed it into the palace, and personally sealed the box and sent it back. People today rarely get to see it. Shi Lin, the Attendant Official, said that when he was the Vice Prefect of Xuzhou, there was a wet nurse of Guo Yuqing, the Regional Military Commissioner, who had been worshipping the pagoda for many years, worshipping.

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數將滿。嘗以薏苡。記其數。薏苡忽自器中跳躑。視之舍利滿前。皆自薏苡中出。凡得數勺。須臾所禮銀塔中。靈光煥然。舍利如雨。又須臾乳媼。兩膝生舍利無數。禮塔則舍利隱痛。媼益勤不懈數日。失塔所在。

筆記。山谷移監德平鎮。過泗州僧伽塔。作發願文。戒酒色肉。但朝粥午飯。如浮屠法。

冷齋夜話。陳了翁罪予不當。稱甘露滅近不遜。曰得甘露滅。覺道成者。如來識也。子凡夫與仆輩俯仰。其去佛地。如天淵也。奈何冒其美名。而有之耶。予應之曰。使我不得稱甘露滅者。如言蜜不得稱甜。金不得稱色黃。世尊以大方便。曉諸眾生。令知根本。而妙意不可以言盡。故言甘露滅。滅者寂滅。甘露不死之藥。如寂滅之體。而不死者也。人人具焉。而獨饑不得稱。何也。公今閑放。且不肯以甘露滅名。我脫為宰相。寧能飾予以美官乎。瑩中愕然。思所為折難。予不可得。乃笑而已　　陳瑩中謫合浦時。予在長沙。以書抵。予為負華嚴入嶺。有偈曰。大士遊方興盡回。家山風月絕塵埃。杖頭多少閑田地。挑取華嚴入嶺來。予和之曰。因法相逢一笑開。俯看人世過飛埃。湘江廟外休分別。常寂光中歸去來。又聞嶺外大雪作。二偈寄之曰。傳聞嶺下雪。壓倒千年樹。老人拊手笑。有眼未嘗睹。故應潤

【現代漢語翻譯】 現代漢語譯本：數量將滿的時候，（我）曾經用薏苡（一種植物，其種子可食用）來計數。薏苡忽然從器皿中跳動起來，看它，舍利（佛教中的聖物，通常是高僧火化后的遺物）滿在眼前，都從薏苡中出來。總共得到好幾勺。不久，所禮拜的銀塔中，靈光煥發，舍利像雨一樣落下。又過一會兒，乳母（奶媽）的兩膝上生出無數舍利。禮拜銀塔，舍利就隱隱作痛。乳母更加勤奮不懈地數日，（銀）塔就消失不見了。

筆記。黃庭堅（山谷）調任德平鎮監的時候，路過泗州僧伽塔（僧伽，唐代高僧） ，寫了發願文，戒酒色肉，只吃早粥午飯，按照佛教的規矩。

冷齋夜話。陳了翁（陳瑩中）責怪我不應該，說『甘露滅』（佛教用語，指涅槃）這個詞用得近於不遜。他說：『得到甘露滅，覺悟成道的人，是如來（佛）的境界。您是凡夫俗子，和僕人輩交往，那和佛的境界，就像天淵之別。怎麼敢冒用這個美好的名稱呢？』我回答他說：『如果我不可以稱「甘露滅」，就像說蜜不可以稱甜，金不可以稱黃色一樣。世尊（釋迦牟尼佛）用大方便法門，曉喻眾生，讓他們明白根本，而妙意是無法用言語說盡的，所以說「甘露滅」。滅，是寂滅的意思。甘露是不死的藥。就像寂滅的本體，而不死一樣。人人都有，而唯獨飢餓的人不可以稱，為什麼呢？您現在閑居，尚且不肯用「甘露滅」來命名，我如果做了宰相，難道會用美好的官職來粉飾您嗎？』陳瑩中驚愕，思考著用來反駁我的話，卻找不到，於是笑了笑。

陳瑩中被貶謫到合浦的時候，我在長沙，寫信給他。我說因為揹負《華嚴經》（佛教經典）進入嶺南，有偈語說：『大士（菩薩）遊方興盡回，家山風月絕塵埃。杖頭多少閑田地，挑取華嚴入嶺來。』我附和他說：『因法相逢一笑開，俯看人世過飛埃。湘江廟外休分別，常寂光中歸去來。』又聽說嶺外大雪，寫了兩首偈語寄給他，說：『傳聞嶺下雪，壓倒千年樹。老人拊手笑，有眼未嘗睹。故應潤』

【English Translation】 English version: When the number was about to be full, I used Job's tears (a plant whose seeds are edible) to count. Suddenly, the Job's tears jumped out of the container. Looking at it, Śarīra (relics, usually cremated remains of high monks) were all over the place, all coming out of the Job's tears. I obtained several spoonfuls in total. Soon, the silver pagoda I was worshiping radiated spiritual light, and Śarīra fell like rain. After a while, countless Śarīra grew on the wet nurse's knees. When worshiping the pagoda, the Śarīra would throb with pain. The wet nurse became more diligent and tireless for several days, and then the pagoda disappeared.

Notes. When Huang Tingjian (Shangu) was transferred to be the supervisor of Deping Town, he passed by the Sangha Pagoda (Sangha, a high monk in the Tang Dynasty) in Sizhou and wrote a vow, abstaining from wine, lust, and meat, and only eating morning porridge and lunch, according to Buddhist rules.

Lengzhai Night Talks. Chen Liaoweng (Chen Yingzhong) blamed me for being inappropriate, saying that the term 'Amṛta-nirvāṇa' (a Buddhist term referring to Nirvana) was used almost presumptuously. He said, 'Those who attain Amṛta-nirvāṇa and realize enlightenment are in the realm of Tathāgata (Buddha). You are a mortal, associating with servants, which is as different from the realm of Buddha as heaven and earth. How dare you usurp this beautiful name?' I replied, 'If I cannot be called 'Amṛta-nirvāṇa,' it's like saying honey cannot be called sweet, or gold cannot be called yellow. The World-Honored One (Śākyamuni Buddha) used great expedient means to enlighten all beings, so that they understand the root, but the subtle meaning cannot be fully expressed in words, so it is called 'Amṛta-nirvāṇa.' 'Nirvāṇa' means extinction. Amṛta is the medicine of immortality, like the body of extinction, yet immortal. Everyone has it, but why can't only the hungry be called that?' Now that you are in leisure, you are still unwilling to be named 'Amṛta-nirvāṇa.' If I become the prime minister, would I decorate you with beautiful official positions?' Chen Yingzhong was stunned, thinking of words to refute me, but could not find any, so he just smiled.

When Chen Yingzhong was exiled to Hepu, I was in Changsha and wrote him a letter. I said that because I carried the Avataṃsaka Sūtra (a Buddhist scripture) into Lingnan, there was a verse saying: 'The Bodhisattva (a being on the path to Buddhahood) travels around and returns when the interest is exhausted, the scenery of the home mountain is free from dust. How much idle land is on the staff, carrying the Avataṃsaka Sūtra into Lingnan.' I echoed him, saying: 'Meeting through the Dharma, we smile and open, looking down at the world passing like flying dust. Outside the Xiang River temple, stop distinguishing, return to the land of eternal tranquility.' I also heard that there was heavy snow outside Lingnan, and wrote two verses to send to him, saying: 'It is said that it is snowing under the mountains, knocking down thousand-year-old trees. The old man claps his hands and laughs, having eyes but never seen it. Therefore, it should moisten'

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物林。一洗瘴江霧。寄語牧牛人。莫教頭角露。又曰。遍界不曾藏。處處光皎皎。開眼失卻蹤。都緣大分曉。園林忽生春。萬瓦粲一笑。遙知忍凍人。未悟安心了　　朱世英言。予昔從。文公定林。數夕聞所未聞。嘗曰。子曾讀遊俠傳否。移此心學無上菩提。孰能御哉。又曰。成周三代之際。聖人多生儒中。兩漢以下。聖人多生佛中。此不易之論也。又曰。吾止以雪峰一句語。作宰相。世英曰。愿聞雪峰之語。公曰。這老子嘗為眾生。自是什麼。

欒城遺言。公悟悅禪定。門人有以漁家傲祝生日及濟川者。以非其志也。乃賡和之。七十餘年真一夢。朝來濤斝兒孫奉。憂患已空。無復痛心。不動此間。自有千鈞重。蚤歲文章供世用。中年禪味疑天縱。石塔成時無一縫。誰與共人間。天上隨他送。

避暑錄話。歐陽氏子孫。奉釋氏尤嚴。於它士大夫家。余在汝陰。嘗訪公之子棐于其家。入門聞歌唄鐘磬聲。自堂而發。棐移時出。手猶持數珠。諷佛名。具謝今日適齋日。與家人共為佛事方畢。問之云。公無恙時。薛夫人已自爾公不禁也。及公薨。遂率其家。無良賤悉行之。汝陰有老書生。猶及從公游。為予言。公晚聞富韓公得道。于凈慈本老。執禮甚恭。以為富公。非茍下人者。因心動時。與法師住薦福寺。所

【現代漢語翻譯】 現代漢語譯本 物林。洗去瘴江的霧氣。告誡牧牛人，不要讓牛的頭角顯露出來。 又說，遍佈世界沒有隱藏，處處光明皎潔。睜開眼睛反而失去了軌跡，都是因為太明白了。園林忽然有了春意，無數瓦片都粲然一笑。遙想那些忍受寒冷的人，還沒有領悟安心的道理。 朱世英說，我過去跟隨文公在定林，好幾個夜晚聽到了從未聽聞的道理。文公曾經說，你讀過《遊俠傳》嗎？把這種心用來學習無上菩提（supreme enlightenment），誰能阻擋呢？又說，成周（指西周，約公元前1046年—公元前771年）三代（夏、商、周）之際，聖人多出生在儒生中；兩漢（西漢，公元前202年—公元9年；東漢，25年—220年）以下，聖人多出生在佛門中。這是不易的定論啊。又說，我只用雪峰的一句話，就可以做宰相。世英說，希望聽到雪峰的話。文公說，這位老和尚常常爲了眾生，自己又是什麼呢？ 欒城遺言。蘇軾領悟了禪定之樂。門人有人用《漁家傲》祝賀他的生日以及他濟川成功，蘇軾認為這不符合他的心意，於是也寫詞唱和。七十多年真像一場夢，早上兒孫們捧著酒杯祝壽。憂患已經空無，不再感到痛苦。不為外物所動，內心自有千鈞之重。早年寫的文章是爲了服務於世，中年體味禪宗的意味，懷疑是上天所賜。石塔建成時沒有一絲縫隙，誰能與我共享人間？死後天上人間，隨他安排吧。 《避暑錄話》記載，歐陽氏的子孫，信奉佛教非常虔誠，超過其他士大夫家。我在汝陰的時候，曾經去拜訪歐陽修的兒子歐陽棐，在他家裡。剛進門就聽到歌唄鐘磬的聲音，從廳堂里傳出來。歐陽棐過了一會兒才出來，手裡還拿著念珠，唸誦佛的名號。詳細地解釋說今天恰逢齋日，和家人一起做法事剛剛結束。問他，他說歐陽修沒生病的時候，薛夫人就已經這樣做了，歐陽修也不禁止。等到歐陽修去世，薛夫人就帶領全家，無論地位高低都這樣做。汝陰有個老書生，還趕得上和歐陽修交往，為我說道，歐陽修晚年聽說富弼從凈慈寺的本老那裡得道，對他執禮非常恭敬，認為富弼不是隨便屈尊下人的人。因此心有所動，和法師住在薦福寺。

【English Translation】 English version Wu Lin. Wash away the mist of the miasma river. A message to the cattle herder: do not let the horns show. It is also said: throughout the world, nothing is hidden; everywhere is bright and clear. Opening your eyes, you lose track of it, all because you understand too much. The garden suddenly springs to life, and countless tiles smile brilliantly. From afar, one can imagine those who endure the cold have not yet understood the principle of peace of mind. Zhu Shiying said, 'I used to follow Wengong at Dinglin, and for several nights I heard principles I had never heard before.' Wengong once said, 'Have you read 'The Biographies of the Knights-Errant'? If you use this mind to study Anuttara-Samyak-Sambodhi (supreme enlightenment), who can stop you?' He also said, 'During the time of the Cheng Zhou (Western Zhou Dynasty, roughly 1046–771 BCE) and the Three Dynasties (Xia, Shang, and Zhou), sages were mostly born among Confucian scholars; after the two Han Dynasties (Western Han, 202 BCE – 9 CE; Eastern Han, 25 CE – 220 CE), sages were mostly born in Buddhism. This is an immutable conclusion.' He also said, 'I can be a prime minister with just one sentence from Xuefeng.' Shiying said, 'I wish to hear Xuefeng's words.' Gong said, 'This old monk is always for sentient beings, but what is he himself?' Last words of Luancheng. Su Shi understood the joy of Chan meditation. Some disciples used 'Fisherman's Pride' to celebrate his birthday and his successful crossing of the river. Su Shi thought this did not match his intentions, so he also wrote lyrics in response. More than seventy years is like a dream. In the morning, grandchildren offer wine cups to celebrate his birthday. Worries have become empty, and there is no more pain. Unmoved by external things, the heart has a weight of a thousand jun (an ancient unit of weight). The articles written in his early years were to serve the world, and in middle age he tasted the meaning of Zen, suspecting it was a gift from heaven. When the stone pagoda was built, there was not a single crack. Who can share the human world with me? After death, whether in heaven or on earth, let him arrange it. 'Bishu Lühua' records that the descendants of the Ouyang family are very devout in their belief in Buddhism, surpassing other scholar-officials' families. When I was in Ruyin, I once visited Ouyang Xiu's son, Ouyang Fei, at his home. As soon as I entered the door, I heard the sound of singing, bells, and chimes coming from the hall. Ouyang Fei came out after a while, still holding prayer beads in his hand, chanting the names of the Buddhas. He explained in detail that today happened to be a day of fasting, and he had just finished performing Buddhist rituals with his family. When asked, he said that when Ouyang Xiu was not ill, Madam Xue had already done this, and Ouyang Xiu did not forbid it. When Ouyang Xiu passed away, Madam Xue led the whole family, regardless of their status, to do the same. There was an old scholar in Ruyin who had been acquainted with Ouyang Xiu and told me that Ouyang Xiu had heard in his later years that Fu Bi had attained enlightenment from the old monk Ben at Jingci Temple, and he was very respectful to him, believing that Fu Bi was not someone who would condescend to others casually. Therefore, his heart was moved, and he lived with the Dharma master at Jianfu Temple.

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謂颙華嚴者。本之高弟。公稍從問其說。颙使觀華嚴。讀未終而薨。則知韓退之與大顛事。真不誣公。雖為世教立言。要之其不可奪處。不唯少貶于老氏。雖佛亦不得不心興也。

墨莊漫錄。晁文元公迥深明理性。嘗作七審。於四威儀中。嘗自考校。以代曾子三省之義。道力淺深。自審方知。一一切妄念。能息否。二一切外緣。稍簡省否。三一切觸境。能不動否。四一切語言。能慎密否。五一切黑白。減分別否。六夢想之間。不顛倒否。七方寸之間。得恬愉否。予讀公所作內典諸書得此。若有所省。當書座右。以警昏憒。

蒙齋筆談。晁文元公。年四十始娶。前此未嘗知有女色。早從劉海蟾道。自言得長生之術。故末年康健精明。視聽不少衰。六十后。即兼窮佛理。然多從經論講師。以分別名相為主意。將以儒釋道。通為一。其自著書。號法藏碎金。累數萬言。反覆不出此義。書成。繼作道院集三卷。過八十。又為耄志余書。余不及見。而道院集。亦但申前意。而歸要爾。妙湛師嘗為吾云。江民表嘗惜此公不一見正明眼。每有遺恨。然論其忠實和厚。無一點世間情偽處。則第一等人也。其子孫數世愈盛。天固有以報之。法藏碎金自記其所得處云耳。嘗聞天樂和雅之音。有不可勝言者。自見其形。每每在前

。既久而加小類數寸。不違眉睫之間。此恐是海蟾所得。佛氏則無是事。此諸人之所疑也。乃知脫黏除網。大是難事。如此公果有未至。則他人可不勉乎。

佛法金湯編。晁說之字以道。濟北人。自號景遷。官至待制。嘗撰仁王般若經序。明智法師碑論。監明州鹽場日。常往南湖。訪明智。聞三千境觀之說。欣然愿學通其旨。晚年日誦法華。自號天臺教僧。

石林燕語。王元之素不喜釋氏。始為知制誥。名振一時。丁晉公孫何皆游門下。元之亦極力延譽。由是眾多側目。有偽為元之請汰釋氏疏。及何無佛論者。未幾。有商洛之貶。

國老談苑。李遵勖楊億劉筠。嘗聚高僧論宗性。遵勖命畫工。各繪其像。成圖目曰禪會。

宜春傳信錄。朝議大夫李觀。字夢符。排斥釋教。至老不衰。鄉人嘗請公作祟勝院佛殿記。中間曰。天子愛民。澤至渥也。使供租稅。若有難色。至奉異方之教。則倒廩竭囊。忻然無辭施者頗多。其後多寶塔成。有欲求記于公者。公於是又曰。今之人。父母甘旨之養。往往未能銖錙。惟惑報應。拾萬金唾如也。眾益漸。故二文至今。不果刻石。

佛法金湯編。劉安世字器之。大名人。號元城。元祐中。為中書舍人。嘗曰。孔子佛氏之言相為終始。孔子之言。毋意毋必毋

【現代漢語翻譯】 現代漢語譯本：已經過了很久，它變得更小，只有幾寸大小，而且沒有超出眉毛和睫毛的範圍。這恐怕是海蟾（指劉海蟾，道教人物）所得到的（道術），佛家是沒有這種事情的。這是這些人所疑惑的地方。由此可知，擺脫束縛和除去羅網，是非常困難的事情。像您這樣的人如果還沒有達到（開悟的境界），那麼其他人難道可以不努力嗎？

《佛法金湯編》。晁說之，字以道，濟北人，自號景遷，官至待制。曾經撰寫《仁王般若經序》、《明智法師碑論》。擔任明州鹽場官員時，經常去南湖拜訪明智（法師），聽聞三千境觀的說法，欣然願意學習並通曉其中的旨意。晚年每天誦讀《法華經》，自號天臺教僧。

《石林燕語》。王元之向來不喜歡佛教。剛開始擔任知制誥時，名聲一時顯赫。丁晉公（丁謂）的孫子丁何都出入他的門下。王元之也極力讚揚他們。因此很多人側目而視。有人偽造王元之的奏疏，請求淘汰佛教，以及丁何的《無佛論》。沒過多久，王元之就被貶到商洛。

《國老談苑》。李遵勖、楊億、劉筠曾經聚集高僧討論宗性。李遵勖命令畫工，各自畫出他們的畫像，完成的圖畫命名為《禪會》。

《宜春傳信錄》。朝議大夫李觀，字夢符，排斥佛教，到老都沒有改變。鄉里人曾經請他撰寫崇勝院佛殿記，其中寫道：『天子愛護百姓，恩澤非常深厚。讓他們繳納租稅，如果稍有為難之色，但說到供奉外來的宗教，卻倒空米倉，竭盡錢囊，歡欣地施捨，這樣的人很多。』之後多寶塔建成，有人想請他作記，李觀於是又說：『現在的人，對於父母的美味供養，往往不能做到哪怕一點點，唯獨迷惑于報應，花費萬金也像吐唾沫一樣。』眾人更加慚愧。所以這兩篇文章至今沒有刻在石碑上。

《佛法金湯編》。劉安世，字器之，大名人，號元城。元祐年間（1086-1094）擔任中書舍人。曾經說：『孔子和佛氏的言論相互補充，互為始終。孔子的言論，不要臆測，不要絕對，不要固執。

【English Translation】 English version: After a long time, it became even smaller, only a few inches in size, and did not exceed the eyebrows and eyelashes. This is probably what Hai Chan (referring to Liu Haichan, a Taoist figure) obtained (Taoist skills), but Buddhism does not have such things. This is what these people doubt. From this, it can be seen that getting rid of attachments and removing the net is a very difficult task. If someone like you has not yet reached (the state of enlightenment), then how can others not strive?

《Compilation of the Golden Soup of the Buddha Dharma》. Chao Shuo-zhi, courtesy name Yi-dao, was a native of Jibei, and styled himself Jing-qian. He served as a Waiting Official. He once wrote the preface to the 《Ren Wang Prajna Sutra》 and the 《Stele Inscription for Dharma Master Mingzhi》. When he was an official in the Mingzhou salt fields, he often visited Mingzhi (Dharma Master) at Nanhu, heard the theory of the Three Thousand Realms, and was delighted to learn and understand its meaning. In his later years, he recited the 《Lotus Sutra》 every day and styled himself a Tiantai Buddhist monk.

《Shilin Yanyu》. Wang Yuanzhi never liked Buddhism. When he first served as a Drafting Official, his reputation was prominent for a time. Ding Jin-gong's (Ding Wei) grandson, Ding He, both frequented his door. Wang Yuanzhi also praised them greatly. Therefore, many people looked askance. Someone forged Wang Yuanzhi's memorial, requesting the elimination of Buddhism, and Ding He's 《On No Buddha》. Not long after, Wang Yuanzhi was demoted to Shangluo.

《Guolao Tanyuan》. Li Zunxu, Yang Yi, and Liu Yun once gathered high monks to discuss the nature of the sect. Li Zunxu ordered painters to draw their portraits, and the completed painting was named 《Zen Gathering》.

《Yichun Chuanxinlu》. Advisory Official Li Guan, courtesy name Mengfu, rejected Buddhism and did not change until old age. The villagers once asked him to write a record for the Buddha Hall of Chong Sheng Monastery, in which he wrote: 'The Emperor loves the people, and his grace is very deep. If they have difficulty paying taxes, but when it comes to offering foreign religions, they empty their granaries and exhaust their purses, happily giving alms, there are many such people.' Later, when the Many Treasures Pagoda was completed, someone wanted to ask him to write a record, and Li Guan then said: 'Nowadays, people often cannot provide even a little bit of delicious food for their parents, but they are only confused by retribution, and spend ten thousand gold as if spitting saliva.' The crowd was even more ashamed. Therefore, these two articles have not been engraved on stone to this day.

《Compilation of the Golden Soup of the Buddha Dharma》. Liu Anshi, courtesy name Qizhi, was a native of Daming and styled himself Yuancheng. During the Yuanyou period (1086-1094), he served as a Secretariat Drafter. He once said: 'The words of Confucius and the Buddha complement each other, and are mutually complete from beginning to end. The words of Confucius are, do not speculate, do not be absolute, do not be stubborn.'

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固毋我。佛之言。無我無人無眾生無壽者。其言若出一人。但孔子以三綱五常為道。故色色空空之說。微開其端。令人自得耳。孔子之心佛心也。假若天下無三綱五常。則禍亂又作。人無噍類矣。豈佛之心乎。故儒釋道。其心皆一。門庭施設。不同耳。又曰。古今大儒。著論毀佛法者。蓋有說也。且彼尾重。則此首輕。今為儒佛弟子者。各主其教。猶鼎足也。今一足失可乎。則鼎必覆矣。彼世之小儒。不知此理。見前輩或毀佛教。亦從而詆之。以為佛法皆無足取非也。士大夫多以禪為戲。此事乃佛究竟之法。豈可戲而為一笑之資乎。此亦宜戒。所謂禪之一字。於六經中。亦有此理。佛易其名。達摩西來。此話大行。佛法到今果弊矣。只認色相。若渠不來佛法之滅久矣。又上根聰悟。多喜其說。故其說流通。某之南遷。雖平日于吾儒及老先生得力。然亦不可謂於此事不得力。世事有大於生死者乎。此事獨一味理會生死。有個見處。則貴賤禍福輕矣。老先生極通曉。但不言耳。又曰。溫公著論詆釋氏云。其妙不能出吾書。其誕吾不信也。某問如何是妙。曰無我。千經萬論。只辨一個我字。又問。如何是誕。曰其言天堂地獄不足信。曰佛之設此。俾人易惡向善耳。且鄒衍謂。天地之外。如神州赤縣者八九。莊子言。六合之外

【現代漢語翻譯】 現代漢語譯本： 『不要這樣說我。』佛陀說：『無我，無人，無眾生，無壽者。』他的話好像出自一人之口。但孔子以三綱五常作為治世之道，因此，佛陀的空性之說，只是稍微開啟了一個端倪，讓人自己去領悟罷了。孔子的心就是佛心啊！假如天下沒有三綱五常，那麼禍亂又會發生，人類就沒有生存的餘地了。這難道是佛陀的心願嗎？所以儒、釋、道，他們的心都是一樣的，只是門庭設施不同罷了。 又說：『古代和現代的大儒，寫文章譭謗佛法的，大概是有原因的。而且他們重視末節，就顯得佛法輕視根本。現在作為儒家和佛家的弟子，各自堅持自己的教義，就像鼎的三隻腳一樣。現在如果失去一隻腳可以嗎？那麼鼎一定會翻倒的。』那些世上的小儒，不懂得這個道理，看到前輩或者譭謗佛教，也跟著詆譭它，認為佛法都沒有可取之處，這是不對的。士大夫大多把禪當成遊戲，這件事乃是佛陀究竟的法門，怎麼可以當成遊戲，作為一笑的談資呢？這也應該戒除。所謂『禪』這個字，在六經中，也有這個道理，佛陀改變了它的名稱。達摩西來，這個說法大行其道。佛法到了今天，確實出現了弊端，只看重色相。如果達摩不來，佛法早就滅亡了。』 『而且上根器的人，聰慧明悟，大多喜歡禪宗的說法，所以禪宗的說法得以流通。我（作者）的南遷，雖然平時從我們儒家和老先生那裡得到力量，但也不能說從這件事上沒有得到力量。世事有比生死更大的嗎？這件事（禪宗）專門講究生死，如果有個見解，那麼榮華富貴、災禍幸福就都顯得輕微了。老先生非常通曉，只是不說罷了。』 又說：『溫公（司馬光，北宋時期大臣，1019-1086）著書立論詆譭佛教說，它的精妙之處不能超出我的書，它的荒誕之處我不相信。』我問：『什麼是精妙之處？』回答說：『無我。千經萬論，只是辨析一個『我』字。』又問：『什麼是荒誕之處？』回答說：『它說天堂地獄不足以令人相信。』回答說：『佛陀設定這些，是爲了讓人容易棄惡從善罷了。而且鄒衍說，天地之外，像神州赤縣這樣的地方有八九個。莊子說，六合之外』

【English Translation】 English version: 『Do not say that about me.』 Buddha said: 『No self, no person, no sentient being, no life-span.』 His words seem to come from one person. But Confucius took the Three Cardinal Guides and Five Constant Virtues as the way to govern the world. Therefore, the Buddha's doctrine of emptiness only slightly opened a clue, allowing people to comprehend it themselves. Confucius's heart is the Buddha's heart! If there were no Three Cardinal Guides and Five Constant Virtues in the world, then chaos would arise again, and mankind would have no room to survive. Is this what the Buddha wishes? Therefore, Confucianism, Buddhism, and Taoism, their hearts are all the same, only the arrangements of their institutions are different. He also said: 『The great Confucians of ancient and modern times, who wrote articles slandering Buddhism, probably have their reasons. Moreover, they value the trivial, which makes Buddhism seem to belittle the fundamental. Now, as disciples of Confucianism and Buddhism, each insists on their own teachings, just like the three legs of a tripod. Now, if one leg is lost, is that okay? Then the tripod will surely overturn.』 Those petty Confucians in the world do not understand this principle. Seeing their predecessors slander Buddhism, they also follow suit, thinking that Buddhism has nothing to offer, which is wrong. Most scholar-officials treat Chan (Zen) as a game. This matter is the ultimate Dharma (teachings) of the Buddha. How can it be treated as a game, as a source of laughter? This should also be avoided. The word 『Chan』 (Zen), in the Six Classics, also has this principle. The Buddha changed its name. Bodhidharma's arrival from the West, this saying is very popular. Buddhism has indeed become corrupt today, only valuing appearances. If Bodhidharma had not come, Buddhism would have perished long ago.』 『Moreover, people with superior faculties, intelligent and enlightened, mostly like the teachings of Chan (Zen), so the teachings of Chan (Zen) have been circulated. My (the author's) move to the south, although I usually get strength from our Confucianism and the old gentlemen, it cannot be said that I have not gained strength from this matter. Is there anything greater in the world than life and death? This matter (Chan/Zen) specializes in the study of life and death. If there is an insight, then wealth, honor, disaster, and happiness will all seem insignificant. The old gentlemen are very knowledgeable, but they just don't say it.』 He also said: 『Wen Gong (Sima Guang, a minister during the Northern Song Dynasty, 1019-1086) wrote a book criticizing Buddhism, saying that its subtleties cannot exceed my book, and I do not believe its absurdities.』 I asked: 『What are the subtleties?』 He replied: 『No self. Thousands of scriptures and treatises only distinguish the word 『self.』 I also asked: 『What are the absurdities?』 He replied: 『It says that heaven and hell are not enough to make people believe.』 He replied: 『The Buddha set these up in order to make it easier for people to abandon evil and do good. Moreover, Zou Yan said that outside the heavens and earth, there are eight or nine places like Shenzhou Chixian (China). Zhuangzi said that outside the six directions』

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。聖人存而不論。凡人耳日所不及。安知其無。公曰。吾欲扶教耳。

玉照新志。宣和間。上皇南幸閱歲。時上皇駕還。皆親至塔下燒香。每入寺。寺中人皆驅出。施僧伽缽盂袈裟至親與著于身。先是以普照寺大半。為神霄玉清宮。至是御筆畫圖。以半還寺。寺僧送駕出城。得御筆歡喜。上皇初至之時。寺之緊要屋宇。還之益多。始所還道流盡拆去門牕。及再還。即並所拆門牕得之。道流褫氣矣。

拊掌錄。趙閱道罷政間居。每見僧接之甚恭。一日士人以書贄見。公讀之終卷。正色謂士人曰。朝廷有學校有科舉。何不勉以卒業。卻與閑退人說他朝廷利害。士人惶恐而退。后再往。門下人不為通。士人謂閽者曰。參政便直得如此敬重和尚。閽者曰。尋常來見諸僧。亦只是平平人。但相公道是重他袈裟。士人笑曰。我這領白襕。直是不直錢財。閽者曰。也半看佛面。士人曰。更那輟不得些少來看孔夫子面。人傳以為笑。

貴耳錄。陳習庵名塤。其父母求子。于佛照光禪師。就寫一偈。末後二句云。諸佛菩提齊著力。只今生個大男兒。此十月三十日書。十二月三十日。習庵生。父母乞名于佛照光曰。覺老余親見其狀。習庵無髭。有則去之。凡有除日。即先夢見住院前身。即一尊宿也。

括異志。臨

【現代漢語翻譯】 現代漢語譯本。聖人保留（其觀點）而不加以評論。凡人的耳朵和眼睛所不能及的地方，怎麼知道那裡沒有（聖人的存在或真理）呢？（趙）公說：『我想要扶持佛教罷了。』

《玉照新志》記載，宣和（宋徽宗年號，1119-1125年）年間，太上皇（宋徽宗）南下巡幸一年。當時太上皇返回時，都親自到塔下燒香。每次進入寺廟，寺里的人都被驅趕出去。太上皇佈施僧伽的缽盂和袈裟，甚至親自為僧人穿上。起初，普照寺的大部分被改為神霄玉清宮。到這時，太上皇御筆畫圖，將一半還給寺廟。寺廟的僧人送太上皇出城，得到御筆，非常歡喜。太上皇剛來的時候，寺廟的重要房屋，歸還的更多。最初歸還給道士的（房屋），道士們都拆掉了門窗。等到再次歸還（寺廟）時，就連同拆掉的門窗都得到了。道士們泄氣了。

《拊掌錄》記載，趙閱道罷官閑居期間，每次見到僧人，都非常恭敬地接待。有一天，一位士人拿著書來拜見。趙閱道讀完書卷，嚴肅地對士人說：『朝廷有學校，有科舉，為什麼不努力完成學業，卻和閑散退隱的人談論朝廷的利害？』士人惶恐地退下。之後再次前往拜訪，門下的人不為他通報。士人對門衛說：『參政（趙閱道）竟然如此敬重和尚。』門衛說：『平常來拜見的僧人，也只是普通人。但是相公（趙閱道）說，他是敬重僧人的袈裟。』士人笑著說：『我這身白襕（讀書人的服裝），真是不值錢財。』門衛說：『也有一半是看在佛的面子上。』士人說：『難道就不能稍微看在孔夫子的面子上嗎？』人們傳這件事，引為笑談。

《貴耳錄》記載，陳習庵，名塤。他的父母向佛照光禪師求子，（佛照光禪師）就寫了一首偈語，最後兩句說：『諸佛菩提齊著力，只今生個大男兒。』這（偈語）是十月三十日寫的，十二月三十日，陳習庵出生。父母向佛照光禪師乞求賜名，（佛照光禪師）說：『覺老我親眼見到這件事的狀況。』陳習庵沒有鬍鬚，有（鬍鬚）就去除掉。每逢除夕，就先夢見（自己）是（佛照光禪師）住院的前身，即一位尊宿（有德行的老僧）。

《括異志》記載，臨

【English Translation】 English version. The sage preserves (his views) without commenting on them. How can ordinary people, whose ears and eyes cannot reach (certain places or truths), know that there is nothing (there)? Duke Zhao said, 'I just want to support Buddhism.'

《Yu Zhao Xin Zhi》 records that during the Xuanhe period (1119-1125) of Emperor Huizong of Song, the retired Emperor (Huizong) made a southern tour for a year. When the retired Emperor returned, he personally went to the pagoda to burn incense. Every time he entered a temple, the people in the temple were driven out. The retired Emperor donated sanghati (monk's robe) and alms bowls to the monks, and even personally put them on the monks. Initially, most of Puzhao Temple was converted into the Shenxiao Yuqing Palace. At this time, the retired Emperor drew a picture with his imperial brush, returning half of it to the temple. The monks of the temple saw the retired Emperor off outside the city and were very happy to receive the imperial brush. When the retired Emperor first arrived, more of the important buildings of the temple were returned. The Taoists to whom the (buildings) were initially returned had torn down the doors and windows. When they were returned (to the temple) again, even the torn-down doors and windows were obtained. The Taoists were discouraged.

《Fu Zhang Lu》 records that when Zhao Yuedao was living in retirement, he always received monks with great respect. One day, a scholar came to visit with a book. Zhao Yuedao finished reading the book and said sternly to the scholar, 'The court has schools and imperial examinations. Why don't you strive to complete your studies, but instead discuss the advantages and disadvantages of the court with idle retired people?' The scholar retreated in fear. When he went to visit again later, the people at the gate did not report him. The scholar said to the gatekeeper, 'The Counselor (Zhao Yuedao) actually respects monks so much.' The gatekeeper said, 'The monks who come to visit are usually just ordinary people. But the Lord (Zhao Yuedao) says that he respects the monks' kasaya (robe).' The scholar laughed and said, 'My white lan (scholar's robe) is really worthless.' The gatekeeper said, 'It's also partly because of the Buddha's face.' The scholar said, 'Can't you show a little respect for Confucius's face?' People spread this story and laughed about it.

《Gui Er Lu》 records that Chen Xi'an, named Xun, his parents sought a son from Zen Master Fozhao Guang. (Zen Master Fozhao Guang) then wrote a verse, the last two lines of which said: 'All Buddhas and Bodhi exert their strength together, and a great son will be born today.' This (verse) was written on the thirtieth day of the tenth month, and on the thirtieth day of the twelfth month, Chen Xi'an was born. The parents begged Zen Master Fozhao Guang to give him a name, (Zen Master Fozhao Guang) said, 'Jue Lao, I personally witnessed the situation of this matter.' Chen Xi'an has no beard, and if he has (a beard), it should be removed. Every New Year's Eve, he first dreams that (he) is the previous life of (Zen Master Fozhao Guang) in the monastery, that is, a venerable elder (a virtuous old monk).

《Kuo Yi Zhi》 records that Lin

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江軍惠歷寺。初造輪藏。成僧限千錢。則轉一匝。有婦喪夫。家極貧。念欲轉藏。以資冥福。累月辛苦。求舍隨緣。終不滿一千。迫於貧乏。無以自存。且嫁有日矣。此心眷眷。不能已。乃攜所聚之錢。號泣藏前。擲錢拜地。輪藏自轉。闔寺駭異。自是不復限數矣。

聞見近錄。金州推官母王氏。朱道誠之妻也。日誦十句觀音心咒。時年四十九。病篤。家人方治後事。王氏恍然。見青衣人曰。爾平生持觀世音心咒。但復少十九字。增之當益壽。王曰我不識字奈何。青衣曰。隨聲誦記之。乃曰。天羅神。地羅人。人離難。難離身。一切災殃。化為塵。久之而醒。疾亦尋愈。后至七十九。其孫浩信厚士也。為予道其詳。如此。

宋史張九成傳。九成守邵州。中丞何鑄言。其矯偽欺俗。傾附趙鼎落職。丁父憂既免喪。秦檜取旨。上曰。自古朋黨。畏人主知之。此人獨無所畏。可與宮觀。先是徑山僧宗杲。善談禪理。從游者眾。九成時往來。其間檜恐其議。已令司諫詹大方論。其與宗杲。謗訕朝政。謫居南安軍。九成研思經學。多有訓解。然早與學。佛者游。故其議論多偏。

黃潛善傳。潛傳進左僕射。兼門下侍郎。鄆濮相繼陷沒。宿泗屢警。右丞許景衡。以扈衛單弱。請帝避其鋒。潛善以為不足慮。率同

【現代漢語翻譯】 現代漢語譯本： 江軍惠歷寺。最初建造輪藏（一種佛教法器，旋轉的經架）。建成后規定僧人每次捐獻一千文錢，輪藏才能轉動一圈。有一位婦人，丈夫去世，家境極其貧寒。她想通過轉動輪藏，為亡夫祈求冥福。她積月累日，辛勤乞討，隨緣佈施，最終也沒湊夠一千文錢。她生活困窘，難以維持生計，而且再嫁的日子也快到了。但她心中始終惦念著這件事，無法釋懷。於是，她帶著積攢的錢，在輪藏前號啕大哭，將錢擲在地上，跪拜祈禱。輪藏竟然自動轉動起來。全寺僧人都感到震驚和詫異。從此以後，寺里不再限定捐錢的數額了。

聞見近錄記載。金州推官的母親王氏，是朱道誠的妻子。她每天誦唸十句觀音心咒（觀世音菩薩的咒語）。在她四十九歲時，身患重病，家人正在準備後事。王氏恍惚中，看見一位身穿青衣的人對她說：『你平生持誦觀世音心咒，但還缺少十九個字，補上這些字，就能增壽。』王氏說：『我不識字，怎麼辦呢？』青衣人說：『跟著我的聲音誦唸，記住它們。』於是念道：『天羅神，地羅人，人離難，難離身，一切災殃，化為塵。』不久之後，王氏醒了過來，疾病也逐漸痊癒。後來活到七十九歲。她的孫子朱浩，是一位誠實厚道的人，他向我詳細講述了這件事的經過。

《宋史·張九成傳》記載。張九成擔任邵州知州。中丞何鑄上奏說，張九成矯揉造作，欺騙世俗，依附趙鼎而被罷官。張九成因父親去世而離職，服喪期滿后，秦檜授意皇帝下旨說：『自古以來，結黨營私的人，都害怕君主知道。而這個人卻毫無畏懼。可以讓他去宮觀養老。』在此之前，逕山寺的僧人宗杲（佛教禪師），善於談論禪理，有很多追隨者。張九成當時經常與宗杲往來。秦檜擔心他們議論朝政，就命令司諫詹大方彈劾張九成與宗杲，誹謗朝政，將張九成貶謫到南安軍。張九成研究思考經學，有很多訓釋和見解。但他早年就與學佛的人交往，所以他的議論有很多偏頗之處。

《黃潛善傳》記載。黃潛善升任左僕射兼門下侍郎。鄆州、濮州相繼陷落，宿州、泗州多次告急。右丞許景衡認為護衛兵力單薄，請求皇帝避開敵人的鋒芒。黃潛善認為這不足為慮，率領同僚...

【English Translation】 English version: Jiangjun Hui Li Temple. Initially, a revolving scripture cabinet (a Buddhist instrument, a rotating scripture shelf) was built. Once completed, it was stipulated that monks had to donate one thousand coins each time for the cabinet to rotate once. There was a woman whose husband had passed away, and her family was extremely poor. She wanted to accumulate merit for her deceased husband by rotating the scripture cabinet. She toiled for months, begging and giving alms as she could, but ultimately couldn't gather one thousand coins. Her life was difficult, and she struggled to survive, and the day of her remarriage was approaching. However, she always thought about this matter and couldn't let it go. Therefore, she brought the money she had saved, wept loudly in front of the scripture cabinet, threw the money on the ground, and prostrated in prayer. The scripture cabinet actually rotated on its own. All the monks in the temple were shocked and astonished. From then on, the temple no longer limited the amount of money donated.

The 'Wen Jian Jin Lu' records: Madam Wang, the mother of the magistrate of Jinzhou, and wife of Zhu Daocheng, recited the ten-sentence Avalokiteśvara Heart Mantra (the mantra of Avalokiteśvara Bodhisattva) daily. At the age of forty-nine, she became seriously ill, and her family was preparing for her funeral. In a daze, Madam Wang saw a person in green clothes who said to her, 'You have recited the Avalokiteśvara Heart Mantra throughout your life, but you are missing nineteen words. Adding these words will increase your lifespan.' Madam Wang said, 'I am illiterate, what should I do?' The person in green clothes said, 'Follow my voice and recite them, and remember them.' Then he recited: 'Tian Luo Shen, Di Luo Ren, Ren Li Nan, Nan Li Shen, Yi Qie Zai Yang, Hua Wei Chen.' (Heavenly Net God, Earthly Net Man, People Leave Calamity, Calamity Leaves Body, All Disasters, Turn into Dust.) Soon after, Madam Wang woke up, and her illness gradually healed. Later, she lived to be seventy-nine years old. Her grandson, Zhu Hao, was an honest and kind person, and he told me the details of this event.

The 'History of the Song Dynasty, Biography of Zhang Jiucheng' records: Zhang Jiucheng served as the prefect of Shaozhou. The Censor-in-chief He Zhu reported that Zhang Jiucheng was artificial and deceitful, deceiving the world, and was dismissed from his post for siding with Zhao Ding. After Zhang Jiucheng left office due to his father's death, and after the mourning period was over, Qin Hui instructed the emperor to issue an edict saying, 'Since ancient times, those who form factions and engage in private interests are afraid of the ruler knowing. But this person has no fear. He can be allowed to retire in a palace or temple.' Before this, the monk Zonggao (a Buddhist Chan master) of Jingshan Temple was good at discussing Chan principles and had many followers. Zhang Jiucheng often associated with Zonggao at that time. Qin Hui was worried that they would discuss politics, so he ordered the Supervising Secretary Zhan Dafang to impeach Zhang Jiucheng and Zonggao for slandering the government, and Zhang Jiucheng was demoted to Nanan Army. Zhang Jiucheng studied and thought about the scriptures and had many interpretations and insights. However, he had associated with Buddhists early in his life, so his arguments were often biased.

The 'Biography of Huang Qian Shan' records: Huang Qian Shan was promoted to Left Vice Director of the Department of State Affairs and concurrently served as Deputy Director of the Chancellery. Yunzhou and Puzhou fell one after another, and Suzhou and Sizhou were repeatedly alarmed. The Right Assistant Censor Xu Jingheng believed that the escorting troops were weak and requested the emperor to avoid the enemy's advance. Huang Qian Shan thought this was not worth worrying about and led his colleagues...

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列。聽浮屠克勤說法。

佛祖統紀。史魏公過金山。覽梁武帝。水陸儀軌之盛。謂報恩度世之道在是。乃于月波山創殿。設十界像。與名僧講究制儀文四卷。以四時修供。為普度大齋。俎豆之器。繁約折衷。讚唄之音。抑揚有節。鄉城諸剎。莫不視此為法　　侍郎邊知白。自京師至臨川。觸暑成病。忽夢白衣天人。以水灑之。頂踵清寒。覺而頓爽。於是集古今靈驗。作觀音感應集四卷。行於世　　高宗建炎四年正月丙午。上次臺州章安鎮。入金鰲山寺。有老僧禱佛前。皆憂時保國之語。上問何典。答曰。護國金光明懺。上因宿于寺后。駐蹕臨安。歲賜輦下諸寺金帛。修舉此法　　紹興二十七年八月。禮部侍郎賀允中。上殿。上問。天下僧道幾何。答曰。僧二十萬。道士萬人。上曰。朕見士大夫奉佛者多。乞放度牒。今田業多荒。不耕而食者。二十萬人。若更給度牒。是驅農為僧也。佛法自漢明入中國。其道廣大。終不可廢。朕非有意絕之。正恐僧徒多。則不耕者眾。故暫停度僧耳。

觀音持驗。宋紹興戊辰三月。史越王浩。初為餘姚尉。偕鄱陽程休甫。詣潮音洞。參禮觀音大士。心求靈應。物寂無所睹。晡時再至。一僧指曰。巖頂有竇。可以下瞰。扳援而上。顧瞻之際。忽現瑞相。金光照耀。眉宇瞭然　

宋都官員外郎呂宏。妻吳氏夫婦。各齋戒清修。曉悟佛理。吳虔事觀音。有靈感。每於凈室。列置瓶缶數十。以水注滿手。持楊枝誦咒。輒見觀音放光。入瓶缶中。病苦者。飲水多愈。所咒水。積歲不壞。大寒不凍。世號觀音縣君。

賢奕宋孝宗。召雪竇寺禪師寶印。入對選德殿。問曰。三教聖人。本同一理。但所立門戶不同。孔子以中庸設教耳。印曰。非中庸何以安立世間。故法華曰。治世語言。資生業等。皆與實相。不相違背。華嚴曰。不壞世間相。而成出世間法。帝曰。今士大夫。學孔子者多。只工文字語言。不見夫子之道。不識夫子之心。惟釋氏不立文字。直指心源。頓命悟入。不亂于死生。此為殊勝。印曰。非獨今世學者。不見夫子之心。當時顏子。號為具體。盡平生力量。只道得個瞻之在前。忽焉在後。如有所立卓爾。竟捉摸未著。而聖人分明。八字打開。向諸弟子曰。二三子以我為隱乎。吾無隱乎。爾吾無行。而不與二三子是丘也。以此觀之。聖人未嘗迴避諸弟子。諸弟子自錯過了。昔張商英曰。吾學佛。然後知儒。此言實為至當。帝曰。莊老何如人。印曰。是佛法中小乘。聲聞以下人。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身。入無為界。即莊子所謂形固可使如槁木。心固可使如死灰。若

【現代漢語翻譯】 現代漢語譯本

宋朝都城的官員外郎呂宏和他的妻子吳氏，夫婦二人都齋戒清修，對佛理有深刻的理解。吳氏虔誠地信奉觀音菩薩，常有靈驗的事蹟。她經常在乾淨的房間里，擺放幾十個瓶子，裝滿水，然後用手拿著楊柳枝誦唸咒語，常常能看到觀音菩薩放出光芒，進入瓶子中。患有疾病痛苦的人，飲用這些水大多能痊癒。她所咒的水，存放多年也不會變質，即使在嚴寒的冬天也不會結冰。世人稱她為觀音縣君。

宋孝宗（1162年-1189年）皇帝召見雪竇寺的禪師寶印，在選德殿進行對話。皇帝問道：『儒、釋、道三教的聖人，原本道理是相同的，只是各自設立的門徑不同。孔子是用中庸之道來設教。』寶印回答說：『如果不是中庸之道，又怎麼能安穩地建立世間呢？所以《法華經》上說：治理世間的語言，以及維持生計的行業等等，都與實相併不互相違背。《華嚴經》上說：不破壞世間的表象，而成就出世間的佛法。』皇帝說：『現在的大夫，學習孔子的人很多，只是擅長文字語言，卻不能領會孔子的道，不瞭解孔子的心。只有釋迦牟尼不立文字，直接指明心源，使人頓悟而入道，不被生死所迷惑，這實在是殊勝之處。』寶印說：『不只是現在的學者不能領會孔子的心，當時顏回，號稱完全領會了孔子的思想，用盡一生的力量，也只能說出「瞻之在前，忽焉在後」，好像有所樹立但又高不可攀，始終無法捉摸到。而聖人分明地，用八個字打開心扉，對眾弟子說：「你們以為我有什麼隱瞞嗎？我沒有什麼隱瞞啊。我沒有什麼行為，是不讓你們知道的，我孔丘就是這樣。」由此看來，聖人未曾對弟子們有所迴避，是弟子們自己錯過了。』以前張商英說過：『我學習佛法之後，才知道儒學的真諦。』這句話實在是至理名言。皇帝問道：『莊子和老子是怎樣的人？』寶印回答說：『他們是佛法中小乘，聲聞乘以下的人。因為小乘厭惡身體如同枷鎖，拋棄智慧如同毒藥，用火焚燒身體，進入無為的境界，也就是莊子所說的「形體可以像枯木一樣，心也可以像死灰一樣」。如果

【English Translation】 English version

Lu Hong, an official of the Song Dynasty (960-1279) in the capital city, and his wife, Wu, were both devoted to fasting and spiritual cultivation, deeply understanding Buddhist principles. Wu was a devout believer in Guanyin (Avalokiteśvara, Bodhisattva of Compassion), and often experienced miraculous events. She would often arrange dozens of bottles filled with water in a clean room, then hold a willow branch and chant mantras, frequently seeing Guanyin emit light that entered the bottles. Those suffering from illness who drank this water were often cured. The water she blessed would not spoil even after many years, and would not freeze even in the coldest winter. People called her 'Guanyin County Mistress'.

Emperor Xiaozong of the Song Dynasty (1162-1189) summoned Chan Master Baoyin of Xuedou Temple for an audience in the Xuande Hall. The Emperor asked, 'The sages of the three teachings (Confucianism, Buddhism, and Taoism) share the same fundamental principle, but they have established different paths. Confucius established his teachings based on the Doctrine of the Mean.' Baoyin replied, 'Without the Doctrine of the Mean, how could the world be established in peace? Therefore, the Lotus Sutra says, 'The language of governance and the means of livelihood are all in accordance with the true nature of reality.' The Avatamsaka Sutra says, 'Without destroying the characteristics of the world, one can achieve the Dharma of transcending the world.' The Emperor said, 'Today, many scholars who study Confucius are only skilled in writing and language, but they do not understand the Way of Confucius, nor do they understand the mind of Confucius. Only the followers of Shakyamuni do not rely on written words, but directly point to the source of the mind, enabling sudden enlightenment and entry into the Way, without being confused by life and death. This is truly extraordinary.' Baoyin said, 'It is not only the scholars of today who do not understand the mind of Confucius. Even Yan Hui, who was considered to have fully grasped Confucius's thought, could only say, after exerting all his efforts, 'Looking up to him, he is ahead; suddenly, he is behind.' It is as if something is established but remains lofty and unattainable, and he could never grasp it. But the sage clearly opened his heart with eight words, saying to his disciples, 'Do you think I have concealed anything? I have concealed nothing. There is nothing I do that I do not share with you. That is who I, Kong Qiu, am.' From this, it can be seen that the sage never avoided his disciples; it was the disciples who missed the point themselves.' Zhang Shangying once said, 'I learned Buddhism, and then I understood the true meaning of Confucianism.' These words are truly profound. The Emperor asked, 'What kind of people were Zhuangzi and Laozi?' Baoyin replied, 'They are like those of the Small Vehicle (Hinayana) in Buddhism, below the level of Sravakas (listeners). Because the Small Vehicle detests the body as if it were shackles, and abandons wisdom as if it were poison, burning the body with fire and entering the realm of non-action, which is what Zhuangzi meant by 'The body can be made like withered wood, and the mind can be made like dead ashes.' If

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大乘人。則不然。度眾生盡。方證菩提。正伊尹所謂予天民之先覺者也。予將以斯道。覺斯民也。一夫不被其澤。若己推而內之溝中。帝大悅。

佛祖綱目。尤袤字延之。梁溪人。舉進士。聞釋氏出世法。見歸宗禪師。欲謀隱計。朱喜寄詩。有逃禪公。勿遽且畢區中緣之句。出守臺州。上臨軒遣曰。南臺有何勝。概曰太平洪福國清萬。年曰聞石橋應。真是五百強漢。時忽出現。卿以何法處之。袤執拳曰。臣有金剛王寶劍在。上喜。書遂初老人賜之。

天定錄。王處厚字元美。益州華陽縣人。嘗遇一老僧。論浮世苦空事。登第后出部。徘徊古陌。軫懷長吟曰。誰言今古事難窮。大抵榮枯總是空。算得生前隨夢蝶。爭如雲外指冥鴻。暗添雪色眉根白。旋落花光臉上紅。惆悵荒原懶回首。暮林蕭索起悲風。及暮還家。心疾而卒。

金史世宗本紀。大定八年正月。謂秘書監移剌子敬等曰。朕于佛法。尤所未信。梁武帝為同泰寺奴。遼道宗以民戶。賜寺僧。復加以三公之官。其惑深矣。

元史速哥傳。速哥子忽蘭性絕篤。然酷好佛。嘗施千金。修龍宮寺。建金輪大會。供僧萬人。

輟耕錄。累朝皇帝。先受佛戒。九次方正大寶。而近侍陪位者必九人。或七人。譯語謂之暖答。世此國俗然也。今上

【現代漢語翻譯】 現代漢語譯本 大乘修行者則不然，他們發願度盡一切眾生，方才證得菩提（覺悟）。這正如伊尹所說的『我乃天民的先覺者』。我將用這道理，覺悟這些人民。如果有一個百姓沒有得到恩澤，就好像是我將他推入溝壑之中一樣。』帝（此處指君王）聽后非常高興。

《佛祖綱目》記載，尤袤，字延之，是梁溪人。考中進士后，聽聞了釋氏（佛教）的出世之法，拜見了歸宗禪師，想要謀劃隱居。朱熹寄詩給他，詩中有『逃禪公，不要急著這樣做，還是先完成你塵世間的緣分吧』的句子。尤袤出任臺州太守，皇帝在臨軒時問他：『南臺有什麼勝景？』尤袤回答說：『太平洪福，國清萬年。』皇帝又問：『聽說石橋應（地名）出現了五百強漢（勇士），你打算用什麼方法處置他們？』尤袤握緊拳頭說：『臣有金剛王寶劍在。』皇帝聽后很高興，賜給他『遂初老人』的稱號。

《天定錄》記載，王處厚，字元美，是益州華陽縣人。他曾經遇到一位老僧，談論世間的苦空之事。考中進士后，出任某個部門的官員，在古老的道路上徘徊，感慨地吟誦道：『誰說古今的事情難以窮盡，大概榮華和枯萎都是虛空。算起來，一生就像夢中的蝴蝶，哪裡比得上云外的鴻雁。不知不覺中，雪色暗暗地增添了眉毛的白色，轉眼間，花光又落在了臉上，染紅了面龐。惆悵地走在荒原上，懶得回頭，傍晚的樹林蕭瑟，讓人感到悲傷。』到了傍晚回到家，就因心病而去世了。

《金史·世宗本紀》記載，大定八年（1168年）正月，世宗對秘書監移剌子敬等人說：『朕對於佛法，尤其不相信。梁武帝（蕭衍）做同泰寺的奴隸，遼道宗（耶律洪基）把百姓的戶口，賜給寺廟的僧人，還給他們加上三公的官位，他們被迷惑得太深了。』

《元史·速哥傳》記載，速哥的兒子忽蘭，天性非常忠厚老實，但是非常喜歡佛教，曾經捐獻千金，修建龍宮寺，舉辦金輪大會，供養僧人一萬人。

《輟耕錄》記載，歷朝歷代的皇帝，都要先接受佛戒，經過九次方能正式登上皇位，而近侍陪同的人必須有九人或者七人，翻譯過來叫做暖答（音譯），這是他們國家的風俗。當今的皇上（此處指元朝皇帝）

【English Translation】 English version The Mahayana practitioners are different. They vow to liberate all sentient beings before attaining Bodhi (enlightenment). This is just like what Yi Yin said, 'I am the first to awaken among the people of Heaven.' I will use this principle to awaken these people. If even one person is not benefited, it is as if I have pushed him into a ditch.' The Emperor (referring to the ruler here) was very pleased upon hearing this.

The 'Comprehensive Mirror of Buddhist Patriarchs' records that You Mao, styled Yanzhi, was a native of Liangxi. After passing the imperial examination, he heard about the transcendent teachings of Shakya (Buddhism), and visited Zen Master Guizong, intending to plan for seclusion. Zhu Xi sent him a poem, which contained the line, 'Monk who wants to escape to Zen, do not rush to do so, first complete your worldly affairs.' You Mao was appointed Prefect of Taizhou. The Emperor asked him during an audience, 'What are the scenic spots of Nantai?' You Mao replied, 'Peaceful prosperity, the nation is clear for ten thousand years.' The Emperor then asked, 'I heard that five hundred strong men (warriors) have appeared at Shiqiao Ying (place name), what method do you intend to use to deal with them?' You Mao clenched his fist and said, 'Your subject has the Vajra King's Sword.' The Emperor was very pleased upon hearing this, and bestowed upon him the title 'Old Man of Initial Aspiration'.

The 'Records of Heavenly Decree' records that Wang Chuhou, styled Yuanmei, was a native of Huayang County in Yizhou. He once met an old monk who discussed the suffering and emptiness of the world. After passing the imperial examination, he became an official in a certain department, wandering on the ancient roads, and reciting with emotion: 'Who says the affairs of ancient and modern times are difficult to fathom, generally speaking, glory and decay are all empty. Calculating it, life is like a butterfly in a dream, how can it compare to the wild geese outside the clouds. Unknowingly, the color of snow has secretly added to the whiteness of the eyebrows, in the blink of an eye, the light of the flowers has fallen on the face, dyeing the face red. Walking sadly on the wilderness, too lazy to look back, the desolate forest in the evening makes people feel sad.' When he returned home in the evening, he died of heart disease.

The 'History of Jin, Biography of Emperor Shizong' records that in the first month of the eighth year of Dading (1168), Emperor Shizong said to the Secretary Supervisor Yila Zijing and others: 'I especially do not believe in Buddhism. Emperor Wu of Liang (Xiao Yan) was a slave in Tongtai Temple, Emperor Daozong of Liao (Yelü Hongji) gave the population of the people to the monks of the temple, and also added the official positions of the Three Dukes to them, they were too deeply confused.'

The 'History of Yuan, Biography of Suga' records that Suga's son, Hulan, was very honest and loyal by nature, but he was very fond of Buddhism, and once donated a thousand gold to build the Dragon Palace Temple, held the Golden Wheel Assembly, and provided for ten thousand monks.

The 'Records While Ceasing Plowing' records that the emperors of past dynasties had to first receive Buddhist precepts, and only after nine times could they formally ascend the throne, and there must be nine or seven attendants accompanying them, which is translated as Nuanda (transliteration), this is the custom of their country. The current emperor (referring to the Yuan Dynasty emperor here)

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之初。入戒壇時。見馬哈剌佛前。有物為供。因問學士沙剌班曰。此何物。曰羊心。上曰。會聞用人心肝者有。諸曰。嘗聞之而未嘗目睹。請問剌馬。剌馬者帝師也。上遂命沙剌班傳旨問之。答曰。有之。凡人萌歹心害人者。事覺。則以其心肝。作供耳。以此言復奏。止再命問曰。此羊曾害人乎。帝師無答　　世祖一日。命廉文正王。受戒於國師。王曰。臣已受孔子戒。上曰。汝孔子亦有戒邪。對曰。為臣當忠。為子當孝。孔門之戒。如是而已。上喜　　至元間。釋氏豪橫。改宮觀為寺。削道士為髡。且各處陵墓。發堀殆盡。孤山林和靖處士墓。屍骨皆空。惟遺一玉簪。時有人作詩以悼之曰。生前不繫黃金帶。身後空餘白玉簪　　今上皇太子之正位。東宮也。設諭德置端本堂。以處太子講讀。忽一日帝師來。啟太子母后曰。曏者太子學佛法。頓覺開悟。今乃使習孔子之教。恐壞太子真性。后曰。我雖居於深宮。不明道德。嘗聞自古及今。治天下者。須用孔子之道。舍此他求。即為異端。佛法雖好。乃餘事耳。不可以治天下。安可使太子不讀書。帝師赧服而退　　大德間僧膽巴者。一時朝貴咸敬之。德壽太子病。班薨不魯罕。皇后遣人問曰。我夫婦崇信佛法。以師事汝。止有一子。寧不能延其壽耶。答曰。佛法譬猶燈籠

【現代漢語翻譯】 現代漢語譯本：最初，（我）進入戒壇的時候，看見馬哈剌佛前有東西作為供品。於是問學士沙剌班，『這是什麼？』回答說是羊心。皇上說，『（我）只聽說過用人心肝的。』眾人都說，『（我們）只是聽說過，但沒有親眼見過。』（我）請求問剌馬（喇嘛）（帝師）。皇上於是命令沙剌班傳旨去問。回答說，『有這種事。凡是人萌生歹心去害人的，事情敗露，就用他的心肝來做供品。』用這話回覆皇上。皇上又命令（沙剌班）去問，『這隻羊曾經害過人嗎？』帝師沒有回答。 元世祖（1279-1294）有一天，命令廉文正王在國師那裡受戒。廉文正王說，『我已接受了孔子的戒律。』皇上說，『你的孔子也有戒律嗎？』回答說，『做臣子的應當忠誠，做兒子的應當孝順。孔門的戒律，就是這樣而已。』皇上很高興。 元成宗大德（1297-1307）年間，和尚們非常蠻橫，把宮觀改為寺廟，剃度道士為和尚，並且各處的陵墓，幾乎都被挖掘殆盡。孤山的林和靖（林逋）處士的墓，屍骨都空了，只剩下一支玉簪。當時有人作詩來悼念這件事，說：『生前不繫黃金帶，身後空餘白玉簪。』 當今皇太子所居的正位，就是東宮。設定諭德，設立端本堂，用來安排太子講習讀書。忽然有一天帝師來了，告訴太子母后說，『之前太子學習佛法，立刻覺得開悟。現在卻讓他學習孔子的教義，恐怕會破壞太子的真性。』皇后說，『我雖然居住在深宮，不明白道德，但聽說自古至今，治理天下的人，必須用孔子的道理。捨棄這個而尋求其他的，就是異端。佛法雖然好，只是餘事罷了，不可以用來治理天下。怎麼可以不讓太子讀書呢？』帝師羞愧地退下了。 元成宗大德（1297-1307）年間，僧人膽巴，一時朝廷貴族都敬重他。德壽太子生病，班薨不魯罕皇后派人去問，說，『我們夫婦崇信佛法，用對待老師的禮節來對待你。只有這一個兒子，難道不能延長他的壽命嗎？』回答說，『佛法譬如燈籠，』

【English Translation】 English version: Initially, when entering the ordination platform, (I) saw offerings in front of the Mahakala Buddha. So (I) asked the scholar Shara Ban, 'What is this?' He replied that it was a sheep's heart. The Emperor said, '(I) have only heard of using human hearts and livers.' Everyone said, '(We) have only heard of it, but have never seen it with our own eyes.' (I) requested to ask the Lama (Imperial Preceptor). The Emperor then ordered Shara Ban to convey the decree to ask. The reply was, 'Such things exist. When people harbor evil intentions to harm others, and the matter is exposed, their hearts and livers are used as offerings.' This was reported back to the Emperor. The Emperor then ordered (Shara Ban) to ask again, 'Has this sheep ever harmed anyone?' The Imperial Preceptor did not answer. One day, Emperor Shizu of Yuan (1279-1294) ordered Lian Wenzheng Wang to receive precepts from the National Preceptor. Wang said, 'I have already received the precepts of Confucius.' The Emperor said, 'Does your Confucius also have precepts?' He replied, 'As a subject, one should be loyal; as a son, one should be filial. The precepts of the Confucian school are just these.' The Emperor was very pleased. During the Dade (1297-1307) period of Emperor Chengzong of Yuan, the monks were very tyrannical, changing palaces and temples into monasteries, tonsuring Taoists into monks, and almost all the tombs in various places were excavated. The tomb of the recluse Lin Hejing (Lin Bu) of Gushan was empty of bones, with only a jade hairpin left. At that time, someone wrote a poem to mourn this event, saying: 'In life, he did not wear a golden belt; after death, only a white jade hairpin remains.' The current Crown Prince's rightful position is the Eastern Palace. A tutor is appointed, and the Duanben Hall is established to arrange for the Crown Prince to study and read. Suddenly one day, the Imperial Preceptor came and told the Empress Dowager, 'Previously, when the Crown Prince studied Buddhism, he immediately felt enlightened. Now, he is made to study the teachings of Confucius, which may corrupt the Crown Prince's true nature.' The Empress said, 'Although I live in the deep palace and do not understand morality, I have heard that from ancient times to the present, those who govern the world must use the principles of Confucius. Abandoning this and seeking others is heresy. Although Buddhism is good, it is only a secondary matter and cannot be used to govern the world. How can the Crown Prince not be allowed to study?' The Imperial Preceptor retreated in shame. During the Dade (1297-1307) period of Emperor Chengzong of Yuan, the monk Danba was respected by all the nobles of the court for a time. When Prince Deshou fell ill, Empress Banbuhuhan sent someone to ask, saying, 'We, husband and wife, worship Buddhism and treat you with the etiquette of a teacher. We have only this one son; can you not prolong his life?' He replied, 'Buddhism is like a lantern,'

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。風雨至乃可蔽。若燭盡則無如之何矣佛法金湯編。柳貫字道傳。東陽人。嘗為太常博士。撰竺元道公語錄序。略曰。禪有機。而兵有法。故談禪如用兵必至。于客主兼對。跡用雙泯。而後忘法證法。忘機契機。勝妙圓明。有不足言矣。

西使記。有佛國名。乞石迷西。在印毒西北。蓋傳釋迦氏衣缽者。其人儀狀甚古。如世所繪達磨像。不茹葷酒。日啖粳一合。所談皆佛法。

瑘嬛記。張夫人暮年不茹葷。日誦彌陀。家人皆笑之謂。老人宜滋補頤養而已。僕僕如此。恐無益而有損。夫人修之愈篤。年七十九。每夜暗中見四壁皆纓絡。光輝燭人。恍若白晝。臨卒焚香幾上。煙宛轉結成一彌陀小象。初猶煙色漸覺淡黃。遂作真金色。眉目若畫。一手下垂。若今塑接引像。眾皆下拜。誦佛號。煙像甫消。而夫人屬纊矣　　應元博訪元門。了無所得。一日謁悟師問。如何是佛。師曰。無心是佛。應元曰。師兄假我十日。當即成佛。若不成。非應元也。既歸自恨根性遲鈍。靜居一室。有一念起。即自掐其臂肉。肉盡出血。雜念即隨日大減。至第十日。大雨閃電。一照豁然。念斷無心可得矣。遂見悟。悟喝曰。無心不是佛。應元言下大悟。人視其臂。無完膚矣。

大政紀。永樂五年五月癸酉。上與侍臣。論近俗

【現代漢語翻譯】 現代漢語譯本：風雨來臨的時候還可以遮蔽一下，如果蠟燭熄滅了，那就什麼辦法也沒有了。《佛法金湯編》。柳貫，字道傳，是東陽人。曾經擔任太常博士。他撰寫了《竺元道公語錄序》，其中大略寫道：『禪有禪機，兵有兵法，所以談禪就像用兵一樣，必然要達到主客雙方都應對自如，形跡和作用都完全泯滅，然後才能忘掉方法而證得方法，忘掉禪機而契合禪機，達到殊勝、微妙、圓滿、光明的境界，這其中的奧妙是難以用言語來表達的。』 《西使記》記載，有一個佛國名叫乞石迷西（Kashmir），在印毒（印度）的西北部。那裡大概是傳承釋迦牟尼（釋迦氏）衣缽的地方。那裡的人的儀容形貌非常古老，就像世人所畫的達摩（Bodhidharma）像一樣。他們不吃葷腥，每天只吃一合粳米，所談論的都是佛法。 《瑘嬛記》記載，張夫人在晚年不吃葷腥，每天誦唸彌陀（Amitabha）。她的家人都嘲笑她說：『老年人應該滋補身體，頤養天年才是，這樣勞神費力，恐怕沒有益處反而有害處。』張夫人修行得更加虔誠。七十九歲那年，她每天晚上在黑暗中都能看見四壁都掛滿了纓絡，光輝照人，如同白晝。臨終時，她在幾案上焚香，煙霧宛轉結成一尊彌陀小像。起初還是煙的顏色，漸漸變得淡黃，最終變成真正的金色，眉目如畫，一隻手下垂，就像現在塑造的接引像一樣。眾人都跪下叩拜，誦唸佛號。煙像剛剛消失，張夫人就去世了。 應元博訪求元門（Dhyana school），卻一無所得。有一天，他去拜訪悟師（Zen Master），問道：『什麼是佛？』悟師說：『無心是佛。』應元說：『師兄給我十天時間，我一定可以成佛。如果成不了，我就不是應元。』回去之後，他後悔自己根性遲鈍，就靜居在一間屋子裡。只要一生起一個念頭，就自己掐自己的手臂上的肉。肉被掐盡，流出血來，雜念也就隨著一天天減少。到了第十天，下著大雨，閃電一照，他豁然開悟，念頭斷絕，無心可得了。於是他去見悟師。悟師呵斥道：『無心不是佛！』應元當即大悟。人們看他的手臂，已經沒有一塊完整的面板了。 《大政紀》記載，永樂五年（1407年）五月癸酉，皇上（明成祖）與侍臣討論近來的風俗。

【English Translation】 English version: 'When wind and rain come, they can still provide shelter. But if the candle is extinguished, there is nothing one can do.' From Buddhist Golden Soup Compilation. Liu Guan, styled Daochuan, was from Dongyang. He once served as a Grand Academician. He wrote a preface to The Recorded Sayings of Master Zhu Yuandao, which roughly states: 'Zen has its opportunities, and warfare has its strategies. Therefore, discussing Zen is like employing troops; one must reach a point where both host and guest respond freely, and both traces and functions are completely extinguished. Only then can one forget the method and realize the method, forget the opportunity and align with the opportunity, achieving a state of supreme, subtle, complete, and luminous perfection, the mysteries of which are beyond words.' The Record of the Western Envoy mentions a Buddhist kingdom called Kashmir, located in the northwest of India. It is probably the place where Shakyamuni's (Shijia Shi) robe and bowl were passed down. The people there have very ancient appearances, like the images of Bodhidharma (Damo) painted by the world. They do not eat meat or drink alcohol, and they only eat one he of japonica rice per day. All they talk about is the Buddha Dharma. The Records of Yihuan states that Lady Zhang abstained from meat in her later years and recited Amitabha (Mituo) daily. Her family laughed at her, saying, 'Old people should nourish their bodies and enjoy their old age. Such strenuous efforts are probably more harmful than beneficial.' Lady Zhang practiced even more diligently. At the age of seventy-nine, she could see yingluo (necklaces) hanging on all four walls in the dark every night, with radiance illuminating the room as if it were daytime. When she was dying, she burned incense on the table, and the smoke twisted and formed a small image of Amitabha. At first, it was the color of smoke, gradually turning light yellow, and finally becoming true gold, with eyebrows and eyes as if painted, and one hand hanging down, like the welcoming image sculpted today. Everyone knelt down and prostrated themselves, chanting the Buddha's name. As soon as the smoke image disappeared, Lady Zhang passed away. Ying Yuan extensively sought the Yuan school (Chan/Zen school) but found nothing. One day, he visited Zen Master Wu and asked, 'What is Buddha?' The master said, 'No-mind is Buddha.' Ying Yuan said, 'Brother, give me ten days, and I will surely become a Buddha. If I don't succeed, I am not Ying Yuan.' After returning, he regretted his dull nature and secluded himself in a room. Whenever a thought arose, he would pinch the flesh on his arm. When the flesh was exhausted and bleeding, the distracting thoughts gradually decreased day by day. On the tenth day, during a heavy rain with lightning, a flash of light suddenly enlightened him, and his thoughts ceased, and he attained no-mind. Then he went to see Zen Master Wu. The master scolded, 'No-mind is not Buddha!' Ying Yuan had a great enlightenment immediately. People looked at his arm, and there was no intact skin left. The Great Governance Records states that in the fifth year of Yongle (1407), on the guiyou day of the fifth month, the Emperor (Emperor Chengzu of Ming) discussed recent customs with his attendants.

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崇佛簡先之弊。上謂侍臣曰。聞近俗之弊。嚴於事佛。而簡於事。其先果有之乎。對曰。間有之。上嘆曰。此蓋教化不明之過。朕于奉先殿。旦夕祗謁。未嘗敢慢。或有微恙。亦力疾行禮。世人于佛老。竭力崇奉。而於奉先之禮簡略者。蓋溺於禍福之說。而昧其本也。率而正之。正當自朕始耳。

明通紀。宣德九年十二月。有僧自陳。欲化緣修寺。祝延聖壽者。上斥之。既罷朝。顧謂侍臣曰。人情莫不欲壽。古之人君。若商中宗高宗祖甲周文王。皆享國綿遠。其時豈有僧道。豈有神仙之說。秦皇漢武求神仙。梁武帝宋徽宗崇僧道。效驗可見矣。世之人終不悟。甚可嘆。

瀛涯勝覽。西洋國銅範佛像曰。納兒佛殿。以銅瓦座傍。穿井汲泉。浴佛而禮之。取牛糞調水。塗地及壁。臣民大家。晨起亦用牛糞塗地。煆牛糞灰囊于身。每旦水調灰抹額及股。謂敬佛也。

續文獻通考。周文襄公。忱性喜佛。及巡撫吳中。徜徉梵剎。所至鐘鼓交接。入佛殿則膜拜致敬。人或誚之。公曰。即如以年齒論彼長。吾皆二三千年。豈得不一二拜也。行之自若。

賢奕有僧。居嘗誦經不輟。其徒遊方參悟歸。思度其師。一日指欞問蠅曰。咄汝不向寥廓奮飛。而日日汩汩然。鉆此故紙。安得出頭。其師乃有省。

【現代漢語翻譯】 現代漢語譯本：

崇佛簡先之弊

皇帝對侍臣說：『我聽說最近的風俗弊端在於，人們過於虔誠地侍奉佛，卻怠慢了祭祀祖先。這種現象以前就有嗎？』侍臣回答說：『偶爾有這種情況。』皇帝嘆息道：『這大概是教化不明的過錯。我在奉先殿（皇家祭祀祖先的殿堂）早晚恭敬地祭拜，從不敢怠慢。有時即使稍微有些不舒服，也勉強支撐著完成祭祀的禮儀。世人對佛和道教竭力崇拜供奉，卻對祭祀祖先的禮儀簡略，這是因為沉溺於求取禍福的說法，而忽略了根本。要匡正這種風氣，就應當從我開始做起。』

明通紀

宣德九年（1434年）十二月，有僧人自己陳述，想要化緣修建寺廟，祝願皇帝長壽。皇帝斥責了他。退朝後，皇帝回頭對侍臣說：『人之常情沒有不希望長壽的。古代的君王，像商朝的中宗、高宗、祖甲，周朝的周文王，都享有長久的統治。那個時候哪裡有什麼僧人和道士？哪裡有什麼神仙的說法？秦始皇、漢武帝求神仙，梁武帝、宋徽宗崇拜僧人和道士，他們的結果是怎樣的，可以看得很清楚了。世人始終不醒悟，真是可嘆啊！』

瀛涯勝覽

西洋國（位於今東南亞一帶的國家）有一種銅範佛像，叫做納兒佛殿。用銅瓦做底座，旁邊鑿井汲取泉水，用來給佛像沐浴並禮拜。當地人取牛糞調水，塗抹地面和墻壁。臣民和富裕人家，早晨起來也用牛糞塗抹地面，將燒過的牛糞灰裝在袋子里隨身攜帶，每天早晨用水調和牛糞灰塗抹額頭和大腿，說是爲了尊敬佛。

續文獻通考

周文襄公（周忱）天性喜歡佛教。等到他巡撫吳中（今江蘇蘇州一帶）時，經常流連於寺廟，所到之處鐘鼓齊鳴，進入佛殿就跪拜致敬。有人譏笑他，周忱說：『即使按照年齡來論資排輩，他們都比我年長二三千年，難道不應該拜一拜嗎？』他依然我行我素。

賢奕

有位僧人，居住時經常誦經不停。他的弟子云游四方參禪悟道歸來，想要啓發他的師父。一天，弟子指著窗欞上的蒼蠅問道：『喂！你為什麼不向廣闊的天空奮力飛翔，卻每天忙忙碌碌地鉆這些舊書本，怎麼能出人頭地呢？』他的師父因此有所領悟。 English_version:

The Problem of Honoring Buddha While Neglecting Ancestors

The Emperor said to his attendants: 'I have heard of a recent custom where people are overly devout in serving Buddha but neglect the worship of ancestors. Has this been the case before?' An attendant replied, 'It happens occasionally.' The Emperor sighed and said, 'This is probably due to a lack of clear teaching. In the Fengxian Hall (hall for ancestral worship), I reverently worship morning and evening, never daring to be negligent. Even when slightly unwell, I force myself to perform the rituals. People today exert themselves to worship and venerate Buddha and Daoism, but are perfunctory in the rituals of ancestral worship. This is because they are immersed in the talk of seeking fortune and avoiding disaster, and they neglect the fundamentals. To correct this trend, it should start with me.'

Ming Tongji (Comprehensive Records of the Ming Dynasty)

In the twelfth month of the ninth year of the Xuande reign (1434), a monk presented himself, stating his desire to solicit donations to build a temple and pray for the Emperor's longevity. The Emperor rebuked him. After dismissing the court, the Emperor turned to his attendants and said, 'It is human nature to desire longevity. Ancient rulers, such as Zhongzong, Gaozong, and Zujia of the Shang dynasty, and King Wen of the Zhou dynasty, all enjoyed long reigns. At that time, where were the monks and Daoists? Where were the tales of immortals? Emperor Qin and Emperor Wu of the Han sought immortals, Emperor Wu of the Liang and Emperor Huizong of the Song worshipped monks and Daoists. The results are clear to see. It is lamentable that people never awaken to this!'

Yingya Shenglan (Overall Survey of the Ocean's Shores)

In the Western countries (countries in Southeast Asia), there is a bronze Buddha statue called the Narayana Buddha Hall. It has a base made of bronze tiles, and a well is dug nearby to draw spring water to bathe the Buddha and worship it. The locals take cow dung and mix it with water to plaster the ground and walls. Officials and wealthy families also plaster the ground with cow dung in the morning, and carry bags of burnt cow dung ash on their bodies. Every morning, they mix the ash with water and smear it on their foreheads and thighs, saying it is to show respect for the Buddha.

Xu Wenxian Tongkao (Continuation of the Comprehensive Examination of Documents)

Duke Wenxiang of Zhou (Zhou Chen) was naturally fond of Buddhism. When he was patrolling Wuzhong (present-day Suzhou area), he often lingered in temples. Wherever he went, bells and drums were played in unison, and he would kneel and pay respects upon entering the Buddha hall. Some people ridiculed him, but Zhou Chen said, 'Even if we were to rank them by age, they are all two or three thousand years older than me. Shouldn't I bow once or twice?' He continued to do as he pleased.

Xian Yi (Idle Talks)

There was a monk who constantly chanted scriptures in his residence. His disciple traveled around to study Zen and returned, wanting to enlighten his master. One day, the disciple pointed to a fly on the window lattice and asked, 'Hey! Why don't you strive to fly into the vast sky, but instead busily drill into these old books every day? How can you ever make a name for yourself?' His master then had an epiphany.

【English Translation】 English version:

The Problem of Honoring Buddha While Neglecting Ancestors

The Emperor said to his attendants: 'I have heard of a recent custom where people are overly devout in serving Buddha but neglect the worship of ancestors. Has this been the case before?' An attendant replied, 'It happens occasionally.' The Emperor sighed and said, 'This is probably due to a lack of clear teaching. In the Fengxian Hall (hall for ancestral worship), I reverently worship morning and evening, never daring to be negligent. Even when slightly unwell, I force myself to perform the rituals. People today exert themselves to worship and venerate Buddha and Daoism, but are perfunctory in the rituals of ancestral worship. This is because they are immersed in the talk of seeking fortune and avoiding disaster, and they neglect the fundamentals. To correct this trend, it should start with me.'

Ming Tongji (Comprehensive Records of the Ming Dynasty)

In the twelfth month of the ninth year of the Xuande reign (1434), a monk presented himself, stating his desire to solicit donations to build a temple and pray for the Emperor's longevity. The Emperor rebuked him. After dismissing the court, the Emperor turned to his attendants and said, 'It is human nature to desire longevity. Ancient rulers, such as Zhongzong, Gaozong, and Zujia of the Shang dynasty, and King Wen of the Zhou dynasty, all enjoyed long reigns. At that time, where were the monks and Daoists? Where were the tales of immortals? Emperor Qin and Emperor Wu of the Han sought immortals, Emperor Wu of the Liang and Emperor Huizong of the Song worshipped monks and Daoists. The results are clear to see. It is lamentable that people never awaken to this!'

Yingya Shenglan (Overall Survey of the Ocean's Shores)

In the Western countries (countries in Southeast Asia), there is a bronze Buddha statue called the Narayana Buddha Hall. It has a base made of bronze tiles, and a well is dug nearby to draw spring water to bathe the Buddha and worship it. The locals take cow dung and mix it with water to plaster the ground and walls. Officials and wealthy families also plaster the ground with cow dung in the morning, and carry bags of burnt cow dung ash on their bodies. Every morning, they mix the ash with water and smear it on their foreheads and thighs, saying it is to show respect for the Buddha.

Xu Wenxian Tongkao (Continuation of the Comprehensive Examination of Documents)

Duke Wenxiang of Zhou (Zhou Chen) was naturally fond of Buddhism. When he was patrolling Wuzhong (present-day Suzhou area), he often lingered in temples. Wherever he went, bells and drums were played in unison, and he would kneel and pay respects upon entering the Buddha hall. Some people ridiculed him, but Zhou Chen said, 'Even if we were to rank them by age, they are all two or three thousand years older than me. Shouldn't I bow once or twice?' He continued to do as he pleased.

Xian Yi (Idle Talks)

There was a monk who constantly chanted scriptures in his residence. His disciple traveled around to study Zen and returned, wanting to enlighten his master. One day, the disciple pointed to a fly on the window lattice and asked, 'Hey! Why don't you strive to fly into the vast sky, but instead busily drill into these old books every day? How can you ever make a name for yourself?' His master then had an epiphany.

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學佛考訓。祁忠敏公家世學佛。舍宅為寺。兄弟並從愚庵老人。大弘西來之教。公諱彪。以大中丞殉節　談言。李覯賢而有文章。素不喜佛。不喜孟子。好飯酒。一日有達官。送酒數鬥。泰伯家釀亦熟。一士人知其富有酒。然無計得飲。乃作詩數首。罵孟子。其一云。完廩損階未可知。孟軻深信亦還癡。岳翁方且為天子。女婿如何弟殺之。李見之大喜。留連數日。所與談。莫非罵孟子也。無何酒盡。乃辭去。既而聞又有寄酒者。士人再往。作仁義正論三篇。大率皆詆釋氏。李覽之笑云。公文采甚奇。但前次被公吃了酒。后極索寞。今次不敢相留。留此酒以遣懷。聞者大笑。

權子一衲子捧缽來盱江。近溪羅先生。遇之甚謹。居數年。一日辭去。近溪把其手請曰。和尚慈悲今別我去愿一言濟我。衲子曰。沒得說你。官人家。常有好光景。有好光景。便有不好光景。等待在俺。出家人只這等。近溪爽然會心。伏地數十頓首以謝。

大政紀。嘉靖十四年四月乙未。初緣佛氏說。是月八日。賜群臣食。不落夾。帝厭其名不馴命。於五日薦新麥于內殿。因為麥餅。賜群臣食。自是歲以為常。

諸寺奇物記。天界寺有佛牙。闊寸長倍寸之五。萬曆中。僧人真淳獻之尚書五臺陸公。公因具金函檀龕盛之。迎供于

【現代漢語翻譯】 現代漢語譯本 學佛考訓。祁忠敏公（祁彪佳，明末官員）家世代信奉佛教，將住宅捐為寺廟。他的兄弟們都跟隨愚庵老人（佛教禪師）學習，大力弘揚西來的佛教教義。祁忠敏公，名彪，以大中丞的身份殉國。 談言。李覯（北宋學者）雖然賢能且有文采，但向來不喜歡佛教，也不喜歡孟子，喜歡喝酒吃飯。一天，有位達官送來幾鬥酒，泰伯（李覯的字）家自己釀的酒也熟了。一位士人知道他家富有酒，但沒有辦法得到酒喝，於是寫了幾首詩，謾罵孟子。其中一首說：『減少糧倉的儲備，拆除臺階，這些都未可知，孟軻（孟子的名字）深信這些也是愚癡。岳翁（指伊尹）將要做天子，女婿（指太甲）怎麼能殺了他呢？』李覯看到后非常高興，挽留他住了好幾天，和他談論的內容，沒有不是謾罵孟子的。不久，酒喝完了，士人就告辭離開了。後來聽說又有送酒來的，士人再次前往，寫了三篇關於仁義正論的文章，大體上都是詆譭佛教的。李覯看了笑著說：『您的文采非常奇特，但上次被您喝光了酒，之後我非常寂寞。這次不敢留您，留下這些酒來排遣我的愁懷。』聽到的人都大笑起來。 權子。一位雲遊僧人拿著缽來到盱江，近溪羅先生（羅汝芳，明朝思想家）對他非常恭敬。住了幾年后，一天，雲遊僧人要告辭離開。近溪羅先生拉著他的手請求說：『和尚慈悲，現在要離開我，希望您能說一句話來幫助我。』雲遊僧人說：『沒什麼好說的，您是當官的人家，常常有好光景，有好光景，便有不好光景。等待著我們出家人，就只有這樣。』近溪羅先生頓時明白了其中的含義，伏在地上磕了數十個頭來表示感謝。 大政紀。嘉靖十四年（1535年）四月乙未。起初因為佛氏的說法，在這個月八日，皇帝賜給群臣食物，不放肉。皇帝厭惡『不馴』這個名字，於是命令在五日于內殿祭祀新麥，做成麥餅，賜給群臣食用。從此每年都這樣做。 諸寺奇物記。天界寺有佛牙，寬一寸，長一寸的五倍。萬曆年間，僧人真淳將它獻給了尚書五臺陸公（陸光祖，明朝官員）。陸公於是用金函和檀木龕來盛放它，迎到家中供奉。

【English Translation】 English version Learning Buddhism and Examination Training. The family of Qi Zhongmin Gong (Qi Biao Jia, an official in the late Ming Dynasty) had been devout Buddhists for generations, donating their residence to become a temple. His brothers all followed the Elder Yu'an (a Buddhist Zen master), vigorously promoting the teachings of Buddhism from the West. Qi Zhongmin Gong, named Biao, died for his country as the Grand Censor. Talks. Li Gou (a scholar of the Northern Song Dynasty), although virtuous and talented in writing, had never liked Buddhism or Mencius, and enjoyed drinking and eating. One day, a high-ranking official sent him several dou (a unit of volume) of wine, and the wine brewed by Taibo's (Li Gou's courtesy name) family was also ready. A scholar knew that his family was rich in wine, but had no way to get a drink, so he wrote several poems, scolding Mencius. One of them said: 'Reducing the reserves of the granary and demolishing the steps, these are all unknown, and Mencius (Mencius's name) deeply believes that these are also foolish. Yue Weng (referring to Yi Yin) is about to become the emperor, how can the son-in-law (referring to Tai Jia) kill him?' Li Gou was very happy to see this, and kept him for several days, and the content of his talks with him was nothing but scolding Mencius. Soon, the wine was finished, and the scholar bid farewell and left. Later, he heard that there were more people sending wine, and the scholar went again, writing three articles on the righteous theory of benevolence, which were mostly derogatory to Buddhism. Li Gou read it and said with a smile: 'Your writing is very peculiar, but last time you drank all my wine, and I was very lonely afterwards. This time I dare not keep you, I will keep this wine to relieve my sorrow.' Those who heard it laughed. Quan Zi. A wandering monk came to Xujiang with a bowl, and Mr. Luo of Jinxi (Luo Rufang, a thinker of the Ming Dynasty) treated him very respectfully. After living for several years, one day, the wandering monk was about to leave. Mr. Luo of Jinxi held his hand and pleaded: 'Monk, you are merciful, now you are leaving me, I hope you can say a word to help me.' The wandering monk said: 'There is nothing to say, you are an official's family, there are often good times, and when there are good times, there will be bad times. Waiting for us monks, it is just like this.' Mr. Luo of Jinxi suddenly understood the meaning, and prostrated himself on the ground dozens of times to express his gratitude. Annals of Great Governance. In the year Jiajing fourteen (1535), on the day of Yiwei in the fourth month. Initially, because of the Buddhist teachings, on the eighth day of this month, the emperor gave food to the ministers, without meat. The emperor disliked the name 'untamed', so he ordered that on the fifth day, new wheat should be sacrificed in the inner hall, made into wheat cakes, and given to the ministers to eat. This has been done every year since then. Records of Strange Objects in Various Temples. Tianjie Temple has a Buddha tooth, one inch wide and five times the length of one inch. During the Wanli period, the monk Zhenchun presented it to Shangshu (Minister) Lu Gong of Wutai (Lu Guangzu, an official of the Ming Dynasty). Lu Gong then used a golden box and a sandalwood shrine to hold it, and welcomed it to his home for worship.

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寺之毗盧閣。牙得之天臺山中。

嘉興府志。萬曆中。太學胡日華女常節婦。十九而寡。於樂善庵后。筑慈孝堂。以奉父母。同尼焚修。

(圖書整合)釋教部紀事卷下(終)

【現代漢語翻譯】 現代漢語譯本： 寺廟的毗盧閣，佛牙是從天臺山中得到的。

《嘉興府志》記載，萬曆年間（1573-1620），太學生胡日華的女兒常氏是一位節婦，十九歲就守寡。她在樂善庵后，建造了慈孝堂，用來供奉父母，與尼姑一同修行。

（《圖書整合》）釋教部紀事卷下（完）

【English Translation】 English version: The Vairocana Hall of the temple. The Buddha's tooth was obtained from Mount Tiantai.

The 'Jiaxing Prefecture Gazetteer' records that during the Wanli period (1573-1620), Chang, the daughter of Imperial College student Hu Rihua, was a chaste widow. Widowed at the age of nineteen, she built the Cixiao Hall (Hall of Filial Piety) behind the Leshan Nunnery to serve her parents, and practiced cultivation with the nuns.

(From 'Tushu Jicheng' (Complete Collection of Illustrations and Writings), Section on Buddhism, Records of Events, Volume Below (End))

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