English
English version: If someone didn't understand the meaning of the scriptures, Dai Shizhong (an official title, known for his extensive knowledge) would voluntarily give up his seat to allow the other person to fully understand. Therefore, relying on his thorough understanding of the scriptures, Dai Shizhong often had to reoccupy more than fifty seats. So there was a saying circulating in the capital: 'If you can't exhaust the meaning of the scriptures, look for Dai Shizhong.' It meant that his wisdom and understanding were endless. This shows that Master Ren (referring to a monk proficient in Buddhism) was a person of high virtue in his time. Even if there were people like Zhu Yun and Dai Ping who dared to speak frankly and advise, Master Ren, with his prestige and virtue, would be able to tolerate and accept them. 'Rongyu' means to be close to each other like seagulls, without any barriers. This allusion comes from Emperor Ming of Tang. The wisdom of the former teacher (referring to a respected teacher) was as unhindered as the wisdom of Guan Hui, and the listeners listened attentively. Many people couldn't help but snap their fingers and put their palms together, saying that they had heard principles they had never heard before. Master Ren sighed and said: 'These principles do not come from textual explanations, but are talents of debate that adapt to the circumstances by observing the opportunities. Prajna wisdom (Sanskrit, referring to the wisdom gained through practice) is neither dull nor sharp, and sharpness or dullness depends on conditions.' Rich and timely is precisely the beneficial aspect of Prajna wisdom. The application of Prajna wisdom should be based on specific circumstances. For those with strong comprehension, explain in depth; for those with weak comprehension, explain in a simple way. Therefore, it is said to be 'rich and timely'. 'Shi' means joy. Guiding and liberating the confusion of sentient beings, making them feel happy, this is the beneficial aspect of preaching. A deep pond allows large lotuses to bloom, bringing joy to the heart. The *Mahaprajnaparamita-sastra* (a Buddhist treatise) says: 'Seeing the heavy rain, one knows the dragon is thick; seeing the deep pond, one knows the lotus is large.' I am fortunate to be bathed in the afterglow of (Master Ren's) wisdom, and even in old age and weakness, I forget my fatigue. The predecessors (referring to knowledgeable and experienced people) all praised and sang, so the voices of praise filled the roads. Master Ren is old, like the setting sun, whose light is about to disappear into the mountains, but there is still residual light shining. Being able to listen to the teachings of the Patriarch (referring to a respected patriarch), even the elderly can sit for a long time and forget their fatigue. 'Xianda', Zhang'an (a place name) refers to Master Ren. 'Song', the *Mao Shi* says, is a description of praising great virtue. 'Yi' means full. 'Dao' means road. The Patriarch's virtue, the beautiful reputation, fills the roads. At that time, Huibian (a person's name) of Changgan Temple (a temple name, located in Yangzhou) was invited to the residence of Song Xi (a person's name). Changgan Temple is located in Yangzhou. Dharma Master Huibian previously lived there and was a disciple of Sengquan (a person's name) of Zhiguan Temple. He was very famous at the time, and people called him Changgan Lingyubian. Saying 'Ding Xi' is a mistake, it should be Song Xi. Volume 6 of *Liang Zhuan* records: Sangharata (Sanskrit, a person's name), translated into Chinese is Song Ji. He came to the capital at the end of Emperor Jing of Song, and in the tenth year of Yuanjia, he built a hermitage in Zhongfu (a place name), which is Song Xi Temple. Praise Song Xi's pacification. -------------------------------------------------------------------------------- 窟。
Chinese
天宫寺。梁元帝为湘东王时。高祖崩。故造荐福也。晃师无传。往往初住天宫。后居佛窟也。 皆欲舍讲习禅。缘差永恨面而誓曰。今身障隔。不遂禀承。后世弘通。必希汲引。 今世讲解不训禅那。同于他学。汲引者。百尺寒泉若无绠汲难济饥渴。故愿来生餐手定水也。 仆射徐陵。德优名重。梦其先门曰。禅师是吾宿世宗范。汝宜一心事之。既奉冥训。资敬尽节。参不失时。序拜不避泥水。若蒙书疏则洗手烧香。冠带三礼。屏气开封。对文伏读。句句称诺。若非微妙至德。岂使当世文雄屈意如此耶。 仆射音夜。古者掌仆从射御之职。后汉百官志出太常府博士祭酒一人。六百石食。禄本仆射。中与改为祭酒。至唐开元元年改左右仆射为左右丞相。皇朝亦然。南史列传五十二。徐陵字孝穆。父曰摛。字士秀。东郯人也。母臧氏。尝梦五色云化为凤集其肩上。已而诞陵。年数岁。家人携以候沙门。宝志摩其顶曰。天上石麒麟也。光宅寺惠云法师每嗟陵早就。谓之颜回八岁属文。官历梁．陈二国。至陈废帝太建中为尚书左仆射。亦未阶相位也。陈后主即位。官至左光禄太夫太子少传。至德元年卒。年七十七。赠特进。言梦先门者。则先父徐摛在门而语也。想其先世有香火因缘故。 现代汉语译本 窟（Kū）。 天宫寺。梁元帝（Liáng Yuándì）为湘东王（Xiāngdōng Wáng）时，高祖（Gāozǔ）驾崩，因此建造荐福寺（Jiànfú Sì）。晃师（Huǎng Shī）没有传记。他常常先住在天宫寺，后来居住在佛窟（Fó Kū）。 他们都想放弃讲习禅定。缘差（Yuán Chāi）对着永恨面（Yǒng Hèn Miàn）发誓说：‘今生被阻隔，不能够禀承教诲。来世弘扬佛法，必定希望得到您的提拔引导。’ 今世讲解佛法不训练禅定，和学习其他学问一样。提拔引导，就像百尺深的寒泉，如果没有绳子和水桶汲取，难以解除饥渴。所以希望来生能够享用您亲手调定的禅定之水。 仆射（Púyè）徐陵（Xú Líng），德行优秀，名望很高。他梦见他家的先人说：‘禅师是我的前世的宗师典范，你应该一心一意地侍奉他。’徐陵既然接受了冥冥中的训示，就尽心尽力地尊敬禅师，按时参拜，不避泥泞。如果收到禅师的书信，就洗手焚香，戴好帽子，恭敬地行三次礼，屏住呼吸打开信封，对着文字恭敬地阅读，每一句都称是。如果不是微妙高尚的德行，怎么能让当世的文坛雄杰如此屈尊呢？ 仆射（Púyè）音‘夜’（yè）。古时候掌管仆从射箭驾车的职务。《后汉百官志》（Hòu Hàn Bǎi Guān Zhì）记载，太常府（Tàicháng Fǔ）有博士祭酒（Bóshì Jìjiǔ）一人，俸禄六百石。原本是仆射的俸禄，后来改为祭酒。到了唐朝开元元年（Táng Kāiyuán Yuánnián），改左右仆射为左右丞相（Zuǒ Yòu Chéngxiàng）。皇朝也是这样。《南史·列传五十二》（Nán Shǐ·Lièzhuàn Wǔshí'èr）记载，徐陵字孝穆（Xiào Mù），他的父亲叫徐摛（Xú Chī），字士秀（Shì Xiù），是东郯（Dōng Tán）人。他的母亲臧氏（Zāng Shì）曾经梦见五色云彩化为凤凰落在她的肩膀上，不久就生下了徐陵。徐陵几岁的时候，家人带他去拜见沙门宝志（Bǎozhì），宝志摸着他的头顶说：‘这是天上的石麒麟啊。’光宅寺（Guāngzhái Sì）的惠云法师（Huì Yún Fǎshī）常常感叹徐陵的早慧，称他为颜回（Yán Huí）。徐陵八岁就能写文章，历仕梁（Liáng）、陈（Chén）二国，到陈废帝（Chén Fèidì）太建（Tàijiàn）年间，担任尚书左仆射（Shàngshū Zuǒ Púyè），也没有达到宰相的地位。陈后主（Chén Hòuzhǔ）即位后，官至左光禄大夫太子少傅（Zuǒ Guānglù Dàfū Tàizǐ Shàofù）。至德元年（Zhìdé Yuánnián）去世，享年七十七岁，追赠特进（Tèjìn）。说梦见先人，就是他的父亲徐摛在门前说话。想来他的先世有香火因缘的缘故。
English
English version Cave (Kū). Tiangong Temple (Tiāngōng Sì). When Emperor Yuan of Liang (Liáng Yuándì) was the Prince of Xiangdong (Xiāngdōng Wáng), Emperor Gaozu (Gāozǔ) passed away, so the Jianfu Temple (Jiànfú Sì) was built for him. Master Huang (Huǎng Shī) has no biography. He often lived in Tiangong Temple first, and later resided in the Buddha Cave (Fó Kū). They all wanted to abandon lecturing and practicing Chan (Zen) meditation. Yuan Chai (Yuán Chāi) swore to Yong Hen Mian (Yǒng Hèn Miàn), saying: 'In this life, I am obstructed and cannot receive your teachings. In future lives, when I propagate the Dharma, I will surely hope to be drawn and guided by you.' In this age, explaining the Dharma without training in Chan meditation is the same as studying other disciplines. To draw and guide is like a hundred-foot deep cold spring; without a rope and bucket, it is difficult to quench thirst. Therefore, I hope in the next life to enjoy the Samadhi water personally prepared by you. The Vice Director (Púyè) Xu Ling (Xú Líng) was excellent in virtue and highly respected. He dreamed that his ancestors said: 'The Chan master is the model of my past lives, you should serve him wholeheartedly.' Since Xu Ling received the instruction in the dream, he respected the Chan master with all his heart, attended the master on time, and did not avoid mud and water. If he received a letter from the Chan master, he would wash his hands, burn incense, put on his hat, respectfully bow three times, hold his breath to open the envelope, and respectfully read the text, saying 'yes' to every sentence. If it were not for subtle and supreme virtue, how could he make the literary hero of the time condescend so much? Puye (Púyè) is pronounced 'ye' (yè). In ancient times, it was in charge of servants, archery, and charioteering. The 'Book of Officials of the Later Han Dynasty' (Hòu Hàn Bǎi Guān Zhì) records that the Taichang Mansion (Tàicháng Fǔ) had one Erudite Libationer (Bóshì Jìjiǔ), with a salary of six hundred dan (measure of grain). Originally, it was the salary of Puye, but later it was changed to Libationer. In the first year of Kaiyuan in the Tang Dynasty (Táng Kāiyuán Yuánnián), the Left and Right Puye were changed to Left and Right Chancellors (Zuǒ Yòu Chéngxiàng). The imperial dynasty is also the same. 'The Fifty-second Biography of the History of the Southern Dynasties' (Nán Shǐ·Lièzhuàn Wǔshí'èr) records that Xu Ling's courtesy name was Xiao Mu (Xiào Mù), and his father was Xu Chi (Xú Chī), whose courtesy name was Shi Xiu (Shì Xiù), who was from Dong Tan (Dōng Tán). His mother, Zang (Zāng), once dreamed that five-colored clouds turned into a phoenix and landed on her shoulder, and soon after she gave birth to Xu Ling. When Xu Ling was a few years old, his family took him to see the Shramana Baozhi (Bǎozhì), who touched his head and said: 'This is a stone Qilin (Chinese unicorn) from heaven.' The Dharma Master Huiyun (Huì Yún Fǎshī) of Guangzhai Temple (Guāngzhái Sì) often lamented Xu Ling's precociousness, calling him Yan Hui (Yán Huí). Xu Ling could write articles at the age of eight, and served the Liang (Liáng) and Chen (Chén) dynasties. During the Taijian (Tàijiàn) period of Emperor Fei of Chen (Chén Fèidì), he served as the Left Vice Director of the Ministry of Personnel (Shàngshū Zuǒ Púyè), but he did not reach the position of Prime Minister. After Emperor Houzhu of Chen (Chén Hòuzhǔ) ascended the throne, he became the Grand Master of Guanglu and Junior Tutor of the Crown Prince (Zuǒ Guānglù Dàfū Tàizǐ Shàofù). He passed away in the first year of Zhide (Zhìdé Yuánnián) at the age of seventy-seven, and was posthumously awarded the title of Special Advance (Tèjìn). To say that he dreamed of his ancestors means that his father, Xu Chi, spoke at the door. It is thought that his ancestors had a karmic connection with incense offerings. -------------------------------------------------------------------------------- 其影响谌引庾信。斋名无理矣。
Chinese
仪同沈君理请住瓦官。请开法华经题。来一日停朝事。群公毕集。 官品有仪同三司。谓仪式同太宰．太傅．太保为三司也。南史列传五十八云。沈君理。字仲伦。吴兴人也。美风仪。博涉有识鉴。尚陈武帝会稽长公主。官至望蔡县侯位尚书左仆射。卒赠翊左将军仪同三司。谥曰贞宪。瓦官寺者。晋元帝朝于江左以监烧官瓦衙为寺。事见僧传。妙玄九旬谈玄。初启讲日。仪同君理是国之附马。故奏请臣僚停早晚两朝事。俱入寺听受焉。 金紫光禄王固。侍中孔焕。尚书毛喜。仆射周正弘等。 南史列传十三云。王固。字子坚。即王彧曾孙。陈废帝即位。授侍中金紫光禄大夫。终身不茹荤。夜则坐禅。昼诵佛经。尝聘魏。因宴飨祭。请停杀一羊。羊于固前跪拜。又宴昆明池。魏人以南人嗜鱼。遂大设网罟。固以佛之法遂一鳞不获。太建中卒于太常卿。谥曰恭子。南史列传十七云。孔焕。字休文。今从火边者。非好学善属文。太建六年为吏部尚书。八年加侍中。至德年中卒。南史五十八。毛喜。字伯武。荣阳阳武人。少好学。长草隶。陈宣帝即位。除给事黄门侍郎。后加御史中丞五兵尚书。至后主至德元年受永嘉内史。贞明元年徴为光禄大夫领军骁骑将军。在道 现代汉语译本： 其影响甚至波及到谌引（人名）和庾信（人名）。（如果）斋名是‘无理’，那就太荒谬了。 仪同（官名）沈君理（人名）请求住在瓦官寺（寺庙名）。请求开始讲解《法华经》的经题。为此停朝一日，各位官员全部聚集。 官职品级中有仪同三司（官名），意思是仪式等同于太宰、太傅、太保这三司。 《南史·列传》第五十八卷记载：沈君理，字仲伦，吴兴人。风度翩翩，博学多识。娶陈武帝的会稽长公主。官至望蔡县侯，位至尚书左仆射。去世后追赠翊左将军仪同三司，谥号为贞宪。瓦官寺，是晋元帝在江左时，以监管烧制官瓦的衙门改建为寺庙。此事记载在《僧传》中。《妙玄》九旬谈玄，初次开讲之日，仪同君理是国家的驸马，因此上奏请求各位官员停止早晚两次朝会，都到寺庙听讲。 金紫光禄大夫（官名）王固（人名），侍中（官名）孔焕（人名），尚书（官名）毛喜（人名），仆射（官名）周正弘（人名）等人。 《南史·列传》第十三卷记载：王固，字子坚，是王彧的曾孙。陈废帝即位，授予他侍中、金紫光禄大夫。他终身不吃荤，晚上则坐禅，白天诵读佛经。曾经出使北魏，因为宴飨祭祀，请求停止杀羊。羊在王固面前跪拜。又在昆明池宴请，魏人认为南方人喜欢吃鱼，于是大设渔网。王固用佛法劝说，最终一条鱼也没捕到。太建年间去世，官至太常卿，谥号为恭子。《南史·列传》第十七卷记载：孔焕，字休文，‘焕’字从火旁。他好学善于写作。太建六年担任吏部尚书，八年加侍中。至德年间去世。《南史》第五十八卷记载：毛喜，字伯武，荣阳阳武人。年少时好学，擅长草书隶书。陈宣帝即位，授予他给事黄门侍郎。后加御史中丞、五兵尚书。到后主至德元年，接受永嘉内史。贞明元年，被征召为光禄大夫、领军骁骑将军。在路上