English
English version: Prefect Qian Xuanzhi (Qián Xuánzhì) all wrote books to lament this matter, but because the text was too verbose, it is not recorded here. At that time, many monks and laypeople witnessed this rare event, and many people wrote poems and articles to praise it. When Zhiyi (智顗，Zhiyi, a famous monk in Chinese history) first arrived at Tiantai Mountain (天台山，Tiantai Mountain, a mountain in Zhejiang Province), he stayed there for nine years. The biography only records that he saw Dingguang (定光，Dingguang, a Buddha's name, meaning 'Fixed Light Buddha') and the ascetic monks (头陀，Tóutuó) of Huading (华顶，Huading, a place name, referring to Huading Peak) lecturing on the Vimalakirti Sutra (净名经，Jìngmíng Jīng, short for Vimalakirti Sutra) and the matter of releasing life. Later, he first stayed at Waguan Temple (瓦官寺，Wǎguānsì, temple name) for eight years, only recording the events of Jinren (济忍，Jìrěn, a person's name) and Qiong Zhao (琼诏，Qióngzhào, a person's name) descending and sighing. However, there are four versions of Zhiyi's biography. Overall, this biography is very brief, and it is a pity that there are no more detailed records. Xu (诩，Xǔ, a person's name) later returned to the capital and was implicated in Yanwei's (延慰，Yánwèi, a person's name) affairs and was about to be executed. He remotely thought of his former teacher, Zhiyi, hoping to get help. That night, he dreamed of countless fish, so many that they could not be counted, all spitting out foam to moisten him. Xu was released the next day because someone pardoned his crime. Regarding Ji Gong's (计公，Jìgōng, a person's name) crime, the specific reasons have not been seen. Yanwei is now the Sili official. According to the Han Baiguan Zhi (汉百官志，Hàn Bǎiguān Zhì), all military officers have this position. The meaning of 'yuan' (原) is that all crimes should be investigated, and if the crime is not established, they should be pardoned. At noon, auspicious clouds suddenly appeared, showing yellow, purple, red, and white colors, shaped like a lunar halo, condensing in the air, remotely covering the top of the temple. At the same time, flocks of yellow sparrows flew and chirped noisily, perched on the eaves, and left after half a day. Master Zhiyi said, 'The fish in the river have transformed into yellow sparrows to thank us.' Master Zhiyi sent his disciple Huiba (惠拔，Huìbá, a person's name) to Jinling (金陵，Jīnlíng, place name, now Nanjing) to report to the emperor. Emperor Xuan of Chen (陈宣帝，Chén Xuāndì, a person's name, emperor of the Chen Dynasty) ordered, 'Strictly prohibit fishing and forever use it as a life release pond.' The end of Bailu Xu Ling's (百录徐陵，Bǎilù Xúlíng, a person's name) book says, 'Xu Ling was in Henan (河南，Hénán, place name) and heard about the matter of releasing life, and the government was very happy about it.' This was personally stated by Huiba. I will not consult the patriarch any further. Also, in the state letter to the garrison commander Jieba (解拔，Jiěbá, a person's name), it was written, 'Still report this matter to the former Chen (前陈，Qián Chén, dynasty name).' Emperor Xuan of Chen replied, 'If this river does not have wuze (乌[则/虫]，wūzé, aquatic animal) as a precious delicacy, it should be used as a blessed pond forever as requested.' Perhaps Emperor Xuan of Chen liked to eat this thing and considered it a precious delicacy, so he said this. The Crown Prince of Chen (陈东宫，Chén Dōnggōng, a person's name, the crown prince) asked Xu Ling, 'Who will write the inscription for the merits of Tiantai Mountain?' Xu Ling replied, 'I hope to write it with a divine pen.' Later, Emperor Xuan of Chen passed away, and this matter was not completed. Later, Xu Xiaoxiong (徐孝兄，Xú Xiàoxiōng, a person's name), the Libationer of the Imperial College, erected a tall stele. The stele is still on the mountain, and those who see it shed tears. The East Palace is also called the Spring Palace (春宫，Chūngōng, refers to the palace where the crown prince lives). --------------------------------------------------------------------------------
Chinese
。太子居东宫如春气始生。长养其圣德。似木布枝滋荫民泽也。此即陈后主也名。叔宝。字元秀。太建十四年宣帝崩。即位。改志德元年。至四年正月改元贞明。在位放逸。为隋所灭。徐孝克碑立在国清。人见碑追忆慈化。见故堕泪也。 陈文皇太子永阳王出抚瓯越。累信殷勤。仍赴禹越。躬行方等。眷属同禀净戒。昼餐讲说。夜习坐禅。 王名伯智。字䇿之。陈文帝第八子。传在南史第五十五卷。其文甚略。乃云。博通经史。太建中迁尚书左仆射。后为特进。陈亡。入长安。在隋为国子司业。南山传云。出抚吴兴。请大师授戒。陈．隋时台号括州。是瓯越境。或云陈宣帝时出为东州刺史。故云出抚瓯越也。 先师谓门人智越云。吾欲劝王修福禳祸可乎。越对云。府僚无旧。必称寒热。师云。息世讥嫌亦复为善。王后出游。坠马将绝。越乃感悔。忧愧若伤。先师躬自师众作观音忏法。整心专志。王觉小醒。凭机而坐。王见一梵僧擎香炉直进问王曰。疾势何如。王汗流无答。僧乃绕王一匝。香气徘徊。右旋即觉。搭然痛恼都释。戒慧先染其心。灵验次悦其目。不欲生信。讵可得乎。 智越乃智者之高弟也。行业习禅。著于传内。祖师冥知王将遭祸。欲使禳之。越王之左右非勤旧之知。将疑僧徒 现代汉语译本：太子居住在东宫，如同春天之气开始萌发，增长和培养他的圣德，就像树木伸展枝条，滋养庇荫百姓一样。这位太子就是陈后主，名叫叔宝（Shūbǎo），字元秀（Yuánxiù）。太建十四年，陈宣帝驾崩，他即位，改年号为志德元年。到志德四年正月，又改年号为贞明。他在位期间放纵享乐，最终被隋朝所灭。徐孝克（Xú Xiàokè）的碑文立在国清寺（Guóqīng Sì），人们看到碑文，追忆他曾经的恩德教化，不禁落泪。 陈文皇太子永阳王（Yǒngyáng Wáng）前往瓯越（Ōuyuè）安抚百姓，多次传递殷勤慰问的信息，之后又前往禹越（Yǔyuè），亲自奉行方等（fāngděng）法门，全家都接受了净戒。白天研习讲说佛法，夜晚练习坐禅。 这位王名叫伯智（Bózhì），字䇿之（Cèzhī），是陈文帝的第八个儿子。他的传记在《南史》第五十五卷中，但内容非常简略，只说他博通经史，太建年间升任尚书左仆射，后来担任特进。陈朝灭亡后，他进入长安（Cháng'ān），在隋朝担任国子司业。《南山传》（Nánshān Zhuàn）记载，他曾前往吴兴（Wúxīng）安抚百姓，并请求大师为他授戒。陈朝和隋朝时期，台州（Tāizhōu）的别称是括州（Kuòzhōu），属于瓯越的辖境。也有人说，陈宣帝时期，他曾出任东州（Dōngzhōu）刺史，所以才说他前往瓯越安抚百姓。 先师对他的门人智越（Zhìyuè）说：‘我想劝永阳王修福消灾，可以吗？’智越回答说：‘王府的官僚都不是旧相识，一定会说些冷言冷语。’先师说：‘消除世俗的讥讽和嫌疑，也算是一种善行。’后来，永阳王出行游玩，从马上摔下来，生命垂危。智越因此感到后悔，忧愁愧疚，非常伤心。先师亲自带领僧众修习观音忏法，专心致志。永阳王感觉稍微清醒了一些，靠着几案坐了起来。他看见一位梵僧手持香炉，径直走来，问他说：‘您的病情怎么样了？’永阳王汗流浃背，无法回答。梵僧绕着永阳王转了一圈，香气弥漫，然后向右旋转，永阳王立刻感觉疼痛和烦恼都消失了。戒律和智慧首先浸染了他的内心，灵验的景象随后愉悦了他的眼睛。不想产生信仰，怎么可能呢？’ 智越是智者大师（Zhìzhě Dàshī）的高足弟子，他的修行和禅定事迹都记载在传记中。祖师冥冥之中知道永阳王将要遭遇灾祸，想要让他修福消灾。但永阳王身边的人都不是长久相识的旧臣，他们会怀疑僧人。
English
English version: The crown prince resided in the Eastern Palace, like the budding of spring, nurturing his sacred virtue, resembling trees spreading branches to nourish and shelter the people. This crown prince was none other than Emperor Chen Houzhu (Chen's Last Ruler), named Shubao (叔宝), styled Yuanxiu (元秀). In the fourteenth year of the Taijian era, Emperor Xuan of Chen passed away, and he ascended the throne, changing the era name to the first year of Zhide. By the first month of the fourth year of Zhide, he changed the era name to Zhenming. During his reign, he indulged in pleasure and was eventually overthrown by the Sui Dynasty. Xu Xiaoke's (徐孝克) stele stands at Guoqing Temple (国清寺), where people, upon seeing it, recall his past benevolence and teachings, shedding tears. The Crown Prince of Emperor Wen of Chen, the Prince of Yongyang (永阳王), went to Ouyue (瓯越) to pacify the people, repeatedly sending messages of earnest concern. Later, he went to Yuyue (禹越), personally practicing the Fangdeng (方等) Dharma, with his family receiving the pure precepts together. During the day, they studied and lectured on the Dharma, and at night, they practiced seated meditation. This prince was named Bozhi (伯智), styled Cezi (䇿之), the eighth son of Emperor Wen of Chen. His biography is in the fifty-fifth volume of the 'History of the Southern Dynasties,' but it is very brief, only stating that he was well-versed in classics and history. During the Taijian era, he was promoted to Left Vice Director of the Ministry of Affairs, and later became a Special Advance. After the fall of the Chen Dynasty, he entered Chang'an (长安) and served as the Director of Studies in the Sui Dynasty. The 'Nanshan Biography' (南山传) records that he went to Wuxing (吴兴) to pacify the people and requested a great master to ordain him. During the Chen and Sui dynasties, Taizhou (台州) was also known as Kuozhou (括州), which was within the territory of Ouyue. Some say that during the reign of Emperor Xuan of Chen, he served as the Governor of Dongzhou (东州), hence the saying that he went to Ouyue to pacify the people. The former teacher said to his disciple Zhiyue (智越): 'I wish to persuade the Prince of Yongyang to cultivate blessings and avert disasters, is that acceptable?' Zhiyue replied: 'The officials in the Prince's court are not old acquaintances, they will surely speak coldly.' The teacher said: 'Eliminating worldly criticism and suspicion is also a form of goodness.' Later, the Prince of Yongyang went out for an excursion and fell from his horse, near death. Zhiyue then felt regret, sorrow, and shame, and was deeply saddened. The former teacher personally led the Sangha in practicing the Avalokitesvara Repentance Dharma, with focused minds and unwavering resolve. The Prince of Yongyang felt slightly more awake and sat up leaning against a low table. He saw a Brahman monk holding an incense burner, walking straight towards him, and asked him: 'How is your illness?' The Prince of Yongyang was covered in sweat and unable to answer. The monk circled the Prince once, the fragrance lingering, and then rotated to the right, and the Prince immediately felt the pain and distress disappear. The precepts and wisdom first permeated his heart, and the miraculous sight then delighted his eyes. How could he not develop faith?' Zhiyue was a prominent disciple of the Great Master Zhiyi (智者大师). His practice and meditation are recorded in biographies. The Patriarch knew in advance that the Prince of Yongyang would encounter misfortune and wanted him to cultivate blessings to avert disasters. However, the people around the Prince of Yongyang were not long-time acquaintances, and they would suspect the monks. --------------------------------------------------------------------------------
Chinese
有所规求。成寒热之斥。因遂其谏。免致讥嫌矣。 其愿文云。仰惟天台阇梨。德侔安远。道迈光猷。遐迩倾心。振锡云聚。绍像法之将坠以救昏蒙。显慧日之重光用拯浇俗。加以游浪法。以贯通禅宛。有为之结已离。无生之忍现前。弟子飘飏业风。沉沦爱水。虽餐法喜弗袪蒙蔽之心。徒仰禅悦终怀散动之卢。日轮驰骛羲和之辔不停。月镜回轩常娥之影难驻。有离有会叹息奚言。爱法敬法潺湲无已。愿生生世世值天台阇梨。恒修供养。如智积奉智胜如来。若药王觐雷音正觉。安养．兜率。俱荡一乘。 今传文但一百六十八字。百录具载七百四十六字。今文略也。游浪者。游谓游刃。如疱丁解牛。日无全牛。浪谓波浪。如大海洪波旷阔无际也。有为结使即三界见思也。然大师位居五品。实云有为之结。当如梁肃誉云。等觉．妙觉不可得而知。骛者走也。羲和者。尧之掌日之臣。乃以官命日也。辔者马缰绳也。言光阴如箭。恨不执住日骑之缰绳也。常娥则月宫之主。佛教谓月宫天子。外籍以月属阴。故曰常娥是华丽之容也。影难驻。辔不停。其意一也。潺湲。水流之貌。喻泪下难禁也。智胜者大通智胜也。智积者。十六王子。其第一者名曰智积也。药王觐雷音者。文出妙庄严王品。荡一乘者。百录云。或见生 现代汉语译本：有所求时，会招致寒热病邪的侵扰。因此，应该听从劝谏，避免招致讥讽和嫌隙。 其愿文说：‘敬仰天台阇梨（天台宗的法师），德行堪比安远法师（慧远），道行超越光猷法师（僧光）。远近之人无不倾心敬佩，如云般聚集而来。您继承佛法，救度将要坠落的众生，使其脱离昏昧；彰显智慧之光，拯救日渐浇薄的世俗。加以游浪之法，贯通禅定和宛转的教义。有为的束缚已经解脱，无生的忍辱智慧显现在前。弟子我如飘零的落叶，被业力的风吹动，沉溺在爱欲的海洋中。即使享用法喜，也无法去除心中的蒙蔽；徒然仰慕禅悦，终究怀有散乱动摇的念头。太阳每日奔驰，羲和（掌管太阳的神）的缰绳从不停歇；月亮的光辉流转，常娥（月宫仙子）的身影难以停留。有离别有相会，叹息之情难以言表。爱慕佛法，敬重佛法，泪流不止。愿生生世世都能遇到天台阇梨，恒常修习供养，如同智积菩萨侍奉智胜如来，如同药王菩萨朝见雷音正觉。愿安养净土（西方极乐世界）、兜率天（弥勒菩萨的净土），都归于一乘佛法。’ 现在流传的文本只有一百六十八字，《百录》中记载的有七百四十六字，现在的文本有所省略。游浪，游是游刃有余的意思，如同庖丁解牛，每天宰杀牛，却看不到完整的牛。浪是波浪的意思，如同大海的波浪，广阔无边。有为的结使，就是三界（欲界、色界、无色界）的见惑和思惑。然而大师的果位居于五品，确实可以说还有有为的束缚。应当像梁肃赞誉的那样说：等觉菩萨、妙觉菩萨的境界是不可思议的。骛，是奔走的意思。羲和，是尧帝手下掌管太阳的官员，用官职来命名太阳。辔，是马的缰绳。意思是光阴似箭，恨不得抓住太阳马车的缰绳。常娥，是月宫的主人。佛教中称之为月宫天子。外道典籍认为月亮属阴，所以说常娥是华丽的容貌。身影难以停留，缰绳不停歇，意思是一样的。潺湲，是水流动的样子，比喻泪水难以抑制地流下。智胜，是大通智胜如来。智积，是十六王子，其中第一位名叫智积。药王朝见雷音，出自《妙庄严王品》。荡一乘，在《百录》中说：或者见到生...