English
English version: Xinghuang Falang vigorously promoted Nagarjuna's teachings, and even sent his outstanding disciples to construct debates, layer by layer. It was like polishing a mirror to make it brighter, and wiping gold to make its true color more apparent. Going with an open mind, one ultimately obtains the truth, to the point of forgetting to return to one's original position. Those who are eager to win feel ashamed as a result, and reform their old habits without argument. Is this not the case? Emperor Ming of the Song dynasty built Xinghuang Temple. The 'Seventy Chapters Continued' record that Falang studied the 'Mahaprajnaparamita Sutra' and the 'Madhyamaka-karika' from Dharma Master Sengquan at Zhiguan Temple. That is why it is said that he vigorously promoted Nagarjuna's teachings. He was the 'Tiger-Taming Lang'. Details can be found in his biography. Coming to debate and pointing out falsehoods is 'emptiness'; answering with evidence is 'reality'. Therefore, those who raise objections benefit and forget to return to their original views. Those who come to debate certainly want to win, but unexpectedly they are defeated, and they feel ashamed and humiliated. Although ashamed and humiliated, they dare not argue further, abandon their old attachments, and thus gain new insights. This is the principle being discussed. Baoqiong of Jianchu Temple said when yielding the road to someone he met: 'When I was young, I wanted to study Chan meditation, but I did not encounter a famous teacher. Although I had faith when I was older, I was delayed by lecturing on the scriptures. Now that I have met a wise man in my old age, I am already old. I hope that through this thirst and admiration, I can receive support for many lifetimes.' Jianchu Temple was built by Sun Quan, the King of Wu, when Kang Senghui first arrived. There is no biography of Master Qiong; it is attached to the biography of Baoqiong of Dapengcheng Temple in the Chen dynasty. There is also the memorial of Emperor Yang of Sui requesting him again. These two Baoqiongs continued the work of their predecessors. 'Fang qiu yu xian', 'fang' means 'dang' (when). A person's life is like the four seasons: in spring, all things flourish; in autumn, all flowers wither. When people are young, their six senses are sharp; when they are old, the four elements are weak. Even if one wants to study Chan meditation, how can one catch up? As Yang Ziyun said: 'Is it too late to look for clothes after the great cold?' Jingshao of Baima Temple, Fasui of Dinglin Temple, Zhiling of Chanzhong Temple, Fa'an of Fengcheng Temple, etc., were all eminent monks of Jinling, whose virtue was at the head of the sangha. They abandoned the position of being a teacher and followed the etiquette of paying homage facing north. Baima Temple is in Luoyang, and was built when Moteng first arrived. Emperor Min of the Later Jin dynasty built Longguang Temple and Baima Temple, and Jingshao was in Baima Temple. Jingshao's surname was Gu, and he was from Shangyu in Kuaiji. His virtue and learning are recorded in his biography. He died in the temple on the eleventh day of the eleventh month of the first year of Zhide, at the age of seventy-six. Dinglin Temple, Chanzhong Temple, and Fengcheng Temple are all the names of temples. None of these three masters... -------------------------------------------------------------------------------- 传文。
Chinese
其四方衿袖万里来者。不惜无赀之躯。以希一句之益。伏膺至教。餐和妙道。唯禅唯惠。忘寝忘餐。 矜袖。义通道俗。赀。贵也。不惜尊贵之身。远涉道路。忘疲受法也。 先师善于将众调御得所。停瓦官八载。讲大智论。说次第禅门。蒙语默之益者略难称纪。虽动静合道而能露疵藏宝。恩被一切莫知我谁。 将者领也。调御者养众如善牧者也。大智度论疏流于海外。此间绝闻。次第禅门即禅波罗蜜十卷流行。能露瑕玼令人闻见。内怀至宝肥功德身。虽法被群生。谁说谁听谁闻谁得。故云莫知我谁。 昔浮头玄高双弘定惠。 梁传第十一云。释玄高。姓魏氏。本名灵育。冯翊万年人也。母𡨥氏。初信外道。伪秦弘始三年梦见梵僧散华满室。觉便孕胎。至四年二八日生。家内忽有异香及光照壁。迄旦乃息。母以儿生异故名灵育。背世出家。改名玄高。十五受度僧为说法受戒。后专精禅律。闻关右有浮陀䟦陀禅师在右羊寺弘法。高往师之。旬日之中妙通禅法。跋陀叹曰。善哉。佛子乃能解悟如此。于是卑颜推逊不受师礼。今别传有浮头二字。谌公谓地名。今遍寻诸传并诸地理志并无此名。据梁传第三译经科云浮陀䟦摩亦云浮陀跋陀。此云觉铠。高初就学。恐从师得名。师 现代汉语译本 传文。 那些从四面八方远道而来的人，不吝惜自身财富，只为求得一句教益，虚心接受至高的教诲，品味平和玄妙的佛法。他们一心禅修，一心求慧，废寝忘食。 ‘矜袖’，指僧俗各界人士。‘赀’，指尊贵。不吝惜尊贵的身体，远涉道路，忘记疲惫，接受佛法。 先师善于引导大众，使他们各得其所。他在瓦官寺停留八年，讲解《大智度论》，宣说《次第禅门》。从他的教诲中受益的人数难以计数。他的一举一动都符合佛法，既能揭露瑕疵，又能珍藏宝贵的智慧。他的恩泽普及一切众生，却不求回报。 ‘将’，是统领的意思。‘调御’，指像优秀的牧羊人一样养育大众。《大智度论》的疏解流传到海外，而这里却很少听到。《次第禅门》即《禅波罗蜜》十卷，广为流传。能够揭露瑕疵，使人闻见，内心怀有至宝，滋养功德之身。虽然佛法普及众生，但谁在说，谁在听，谁在闻，谁又得到了呢？所以说不求回报。 过去，浮头跋陀（Buddhabhadra，意为觉贤）和玄高（Xuangao）一同弘扬定和慧。 《梁传》第十一卷记载：释玄高，姓魏，本名灵育，是冯翊万年人。他的母亲𡨥氏，最初信奉外道。伪秦弘始三年，梦见梵僧散花满屋，醒来后便怀孕。到四年二月八日出生。家中忽然出现异香，并且有光照亮墙壁，直到早晨才消失。母亲因为他出生时有奇异的景象，所以给他取名灵育。后来他背离世俗出家，改名玄高。十五岁时受戒成为僧人，为他人说法受戒。之后他专心研究禅律。听说关右有浮陀跋陀禅师在右羊寺弘扬佛法，玄高前去拜师。十天之内，就精通了禅法。跋陀赞叹说：‘善哉！佛子竟然能够如此理解和领悟。’于是谦卑地推辞，不接受玄高的师礼。现在的别传中有‘浮头’二字，谌公认为是地名。现在遍寻各种传记和地理志，都没有这个地名。根据《梁传》第三卷译经科记载，浮陀跋摩也叫浮陀跋陀，翻译成汉语是觉铠。玄高最初去学习，恐怕是从老师那里得到了名号。老师
English
English version Transmission. Those who come from all directions, traversing vast distances, do not begrudge their wealth, seeking only a single phrase of benefit. They humbly accept the supreme teachings, savoring the peaceful and profound Dharma. They are single-minded in meditation and wisdom, forgetting sleep and meals. 'Jinxiu' refers to people from both monastic and lay communities. 'Zi' means noble. They do not begrudge their noble bodies, traveling long distances, forgetting fatigue, and receiving the Dharma. The former teacher was skilled at guiding the masses, enabling them to each find their place. He stayed at Waguan Temple for eight years, lecturing on the *Mahaprajnaparamita-sastra* (Great Treatise on the Perfection of Wisdom), and expounding on the *Stages of Dhyana* (Orderly Steps of Meditation). The number of those who benefited from his teachings is countless. His every action was in accordance with the Dharma, both revealing flaws and treasuring precious wisdom. His grace extended to all beings, yet he sought no reward. 'Jiang' means to lead. 'Tiaoyu' refers to nurturing the masses like a good shepherd. The commentary on the *Mahaprajnaparamita-sastra* spread overseas, while it was rarely heard here. The *Stages of Dhyana* is the ten-volume *Yoga-krama-dhyana-paramita*, which is widely circulated. It can reveal flaws, allowing people to hear and see, harboring treasures within, and nourishing the body of merit. Although the Dharma extends to all beings, who is speaking, who is listening, who is hearing, and who is attaining? Therefore, it is said that he seeks no reward. In the past, Buddhabhadra (meaning 'Awakened Armor') and Xuangao together propagated *samadhi* (concentration) and *prajna* (wisdom). The eleventh chapter of the *Liang Zhuan* (Biographies of the Liang Dynasty) records: The monk Xuangao, whose surname was Wei and original name was Lingyu, was a native of Wannian in Fengyi. His mother, 𡨥氏, initially believed in non-Buddhist teachings. In the third year of the Hongshi era of the pseudo-Qin dynasty, she dreamed of a Brahman monk scattering flowers throughout the room, and upon waking, she became pregnant. He was born on the eighth day of the second month of the fourth year. Suddenly, a strange fragrance appeared in the house, and light illuminated the walls, disappearing only in the morning. Because of the extraordinary signs at his birth, his mother named him Lingyu. Later, he renounced the world and became a monk, changing his name to Xuangao. At the age of fifteen, he was ordained as a monk, preaching and receiving precepts for others. Afterwards, he devoted himself to the study of *dhyana* (meditation) and *vinaya* (discipline). Hearing that the *dhyana* master Buddhabhadra was propagating the Dharma at Youyang Temple in Guan You, Xuangao went to study with him. Within ten days, he became proficient in the methods of *dhyana*. Buddhabhadra praised him, saying, 'Excellent! This son of the Buddha is able to understand and comprehend in this way.' Therefore, he humbly declined to accept Xuangao's respect as a teacher. The current separate biography contains the two characters 'Foutou,' which Master Chen believed to be a place name. However, after searching through various biographies and geographical records, there is no such place name. According to the Sutra Translation section of the third chapter of the *Liang Zhuan*, Buddhabhadra is also called Buddhabhadra, which translates to 'Awakened Armor' in Chinese. Xuangao initially went to study, perhaps obtaining his name from his teacher. The teacher --------------------------------------------------------------------------------
Chinese
名浮陀。恐声律之讹谓之浮头。未可知也。高师道价与吾祖等。故美之云双弘定惠。 厥后沈丧单轮只翼而已。 车一轮岂能远运。鸟只翼不能高飞。高师之后兼之者勘也。 逮南岳挺振。至斯为盛者也。 挺。孤标也。振。起也。南岳至天台为盛。如南山云。唯南岳天台双弘定惠。兼善毗尼。此言乃实录矣。 陈始兴王出镇洞庭。公卿饯送。皆回车瓦官倾舍山积。䖍拜殷重。因而叹曰。吾昨夜梦逢强盗。今乃表诸软贼。毛绳截骨则忆曳尾泥间。 南史列传五十五云。始兴王叔陵。字子嵩。陈宣帝第二子也。太建元年封始兴王。十四年迁都督湘州刺史。故出守洞庭。洞庭。湖名也。潭衡湘岳皆绕于湖。此王性极严恶。饯送者。亦祖饯祖祭也。路中设食为祭。如景淳送范相云。祭酒临长道。题诗过远津。文选有祖饯一类诗。唐韵云。以酒食送人曰饯。瓦官寺。祖师于寺演法。圣师受施尚梦强盗。余人受供应遭劫掠。自镜录。蕈之报断可知矣。毛绳者。大论云。利养如贼。坏功德本。喻如毛绳缚人断肤截骨。又云。以龙须革为绳系其身上。入水愈急而至截骨。曳尾泥间者。庄子钓于汉水之上。楚王使二大夫见焉。曰愿以境内累矣。庄子持竿不顾曰。吾闻楚有神龟。死已三十岁。王巾 现代汉语译本： ‘名浮陀’（Ming Futuo）：恐怕是由于声律的讹误而称之为‘浮头’（Foutou），也未可知。高师（Gao Shi）的道行和声望与我的祖师相等，所以赞美他们说‘双弘定惠’（shuang hong ding hui），即同时弘扬禅定和智慧。 此后，就衰落沉没了，只剩下孤单的车轮和翅膀而已。 车子只有一个轮子，怎么能远行？鸟儿只有一只翅膀，不能高飞。高师之后，能够兼顾禅定和智慧的人很少啊。 到了南岳（Nanyue）出来振兴佛法，才达到了鼎盛。 ‘挺’（ting）是孤标的意思，‘振’（zhen）是奋起的意思。从南岳到天台（Tiantai）是佛法最兴盛的时期。正如《南山云》（Nanshan Yun）所说：只有南岳和天台同时弘扬禅定和智慧，并且精通戒律。这些话是真实的记录啊。 陈朝的始兴王（Shixing Wang）出镇洞庭（Dongting），公卿大臣为他饯行，都回到瓦官寺（Waguan Temple）倾囊施舍，堆积如山，虔诚地拜见，非常殷勤。始兴王因此感叹说：‘我昨晚梦见遇到了强盗，今天却要面对这些软贼。’就像用毛绳截断骨头，才想起在泥里拖着尾巴。 《南史·列传五十五》（Nan Shi Liezhuan 55）记载：始兴王叔陵（Shixing Wang Shuling），字子嵩（Zisong），是陈宣帝（Chen Xuandi）的第二个儿子。太建元年（Taijian 1st Year）被封为始兴王，太建十四年（Taijian 14th Year）迁任都督湘州（Xiangzhou）刺史，所以要出镇洞庭。洞庭是一个湖泊的名字，潭州（Tanzhou）、衡州（Hengzhou）、湘州（Xiangzhou）、岳州（Yuezhou）都环绕着这个湖泊。这位始兴王性格极其严厉凶恶。饯行的人，也是按照祖饯的礼仪进行祭祀。在路中设置食物进行祭祀，就像景淳（Jingchun）送别范相（Fan Xiang）时说：‘祭酒临长道，题诗过远津。’《文选》（Wen Xuan）中有祖饯一类的诗。唐韵（Tang Yun）解释说：用酒食送人叫做饯行。瓦官寺是祖师在那里演说佛法的地方。圣师接受布施尚且梦见强盗，其余的人接受供养遭遇劫掠，可以从《自镜录》（Zijing Lu）中蕈（Xun）的报应断定。毛绳，在《大智度论》（Mahaprajnaparamita-sastra）中说：利养就像强盗，会破坏功德的根本，比喻就像用毛绳捆绑人，会割断皮肤截断骨头。又说：用龙须草做成绳子系在身上，进入水中会越来越紧，甚至截断骨头。‘曳尾泥间’（ye wei ni jian）出自《庄子》（Zhuangzi），庄子在汉水（Hanshui）边钓鱼，楚王派两位大夫去见他，说愿意用整个国家来劳累他。庄子拿着鱼竿头也不回地说：我听说楚国有一只神龟，死了已经三十年了，楚王用巾