English
English version: When there are desires and pursuits, it invites the attack of cold and heat illnesses. Therefore, one should heed advice to avoid ridicule and suspicion. The vow reads: 'Reverently I admire the Tiantai Ajari (Tiantai master), whose virtue is comparable to An Yuan (Huiyuan), and whose path surpasses Guang You (Sengguang). People near and far are wholeheartedly devoted, gathering like clouds. You inherit the Buddha's Dharma, rescuing sentient beings from falling into darkness; manifesting the light of wisdom, saving the increasingly degenerate world. Furthermore, with the method of 'wandering waves', you penetrate Chan (Zen) meditation and subtle teachings. The bonds of conditioned existence have been released, and the wisdom of non-origination is manifested. Your disciple is like a drifting leaf, blown by the winds of karma, sinking in the ocean of desire. Even enjoying the joy of Dharma cannot dispel the darkness in my heart; merely admiring the bliss of Chan, I still harbor scattered and restless thoughts. The sun races by daily, the reins of Xi He (the sun god) never ceasing; the moon's mirror revolves, the shadow of Chang'e (the moon goddess) is difficult to hold. There are separations and meetings, sighs are beyond words. Loving the Dharma, respecting the Dharma, tears flow unceasingly. I vow to meet the Tiantai Ajari in every lifetime, constantly practicing offerings, like Zhi Ji Bodhisattva serving the Great Penetrating Wisdom Victory Tathagata, like Medicine King Bodhisattva paying homage to the Thunder Sound Right Enlightenment. May Sukhavati (Pure Land of Amitabha) and Tushita Heaven (Pure Land of Maitreya) both return to the One Vehicle (Ekayana).' The currently transmitted text has only one hundred and sixty-eight characters, while the 'Hundred Records' contains seven hundred and forty-six characters. The current text is abbreviated. 'Wandering waves', 'wandering' means skillful, like a butcher dissecting an ox, slaughtering oxen every day, yet never seeing a complete ox. 'Waves' means waves, like the waves of the ocean, vast and boundless. The bonds of conditioned existence are the delusions of views and thoughts in the Three Realms (Desire Realm, Form Realm, Formless Realm). However, the master's position is in the Five Grades, so it can be said that there are still bonds of conditioned existence. It should be like Liang Su praised: the states of Equal Enlightenment Bodhisattva and Wonderful Enlightenment Bodhisattva are inconceivable. 'Wu' means running. Xi He was an official under Emperor Yao who was in charge of the sun, using his official position to name the sun. 'Pei' means the reins of a horse. The meaning is that time flies like an arrow, regretting not being able to grasp the reins of the sun chariot. Chang'e is the master of the moon palace. In Buddhism, she is called the Moon Palace Deva. External scriptures consider the moon to be yin, so it is said that Chang'e has a beautiful appearance. The shadow is difficult to hold, the reins do not stop, the meaning is the same. 'Chan Yuan' is the appearance of flowing water, a metaphor for tears flowing uncontrollably. Zhi Sheng is the Great Penetrating Wisdom Victory Tathagata. Zhi Ji is the sixteenth prince, the first of whom is named Zhi Ji. Medicine King paying homage to Thunder Sound comes from the 'Wonderful Adornment King Chapter'. 'Returning to the One Vehicle' is said in the 'Hundred Records': or seeing birth... --------------------------------------------------------------------------------
Chinese
安养世界或处兜率天宫。俱荡三乘行。俱向一乘道。今文撮略未。 先师虽复怀宝穷岫。声振都邑。藏形幽壑。德惠昭彰。 大道深禅蕴乎内心。身藏深谷如骊珠荆玉。虽藏隐怀中而世已知之。昭明彰显也。 陈少主顾问群臣。释门谁为名胜。徐陵对曰。瓦官禅师德迈风霜。禅鉴渊海。昔远游京邑。群贤所宗。今高步天台。法云东霭。永阳王北面亲承。愿陛下诏之。还都弘法。使道俗咸荷。陈主初遣传宜左右赵君卿。再遣主书朱雷三传遣诏。回遣道人法升。皆帝自手书。悉称疾不当。陈主遂仗三使。更来州敦请。 南山传云。前后七使并帝手亲疏。今文三使来州。即永阳王见守瓯越。永阳王书请。亦载百录也。 永阳王谏曰。主上虚己。朝廷思敬。一言利益。四生有赖。若高让深山则慈悲有隔。弟子微弱尚赐迂屈。不赴台旨将何自安。答曰。自省无德。出处又幽。过则身当。岂令枉滥。业缘如水。隆去窊留。志不可满。任之而已。 过则身当。答永阳王。恶事自向己之谓也。隆。高也。窳。乌爪反。低水就低。理之然也。不可固守。任缘而已耳。 仍出金陵。路逢两使。初遣应来左右黄吉宝。次遣主书陈建宗。延上东堂。四事供养。礼遇殷勤。立禅众于灵耀。开释论于太 现代汉语译本： 往生安养世界或者居住在兜率天宫（菩萨的居所）。都能弘扬三乘（声闻乘、缘觉乘、菩萨乘）的修行，都能趋向一乘（佛乘）的道路。现在我所写的只是撮取要略，未能详尽。 先师虽然身怀宝藏隐居在深山之中，但他的声名却传遍了都城，即使藏身于幽深的山谷，他的德行和恩惠依然彰显。 大道的深刻禅定蕴藏在内心之中，身藏深谷就像骊珠荆玉一样。虽然隐藏在怀中，但世人已经知晓。这是昭明彰显的例子。 陈朝的少主询问群臣：‘释门之中谁是名僧大德？’徐陵回答说：‘瓦官禅师的德行超越了风霜的严酷，他的禅定智慧深邃如渊海。过去他游历京城时，是众多贤士所尊崇的对象。现在他高步于天台山，他的法云向东弥漫。永阳王亲自向他请教佛法。’希望陛下下诏，让他回到都城弘扬佛法，使僧俗都能蒙受恩泽。陈主最初派遣传宜左右赵君卿，再次派遣主书朱雷，三次派遣诏书，回信都称病推辞。陈主于是派遣三位使者，再次来到州里敦请。 《南山传》记载，前后七次派遣使者，都是皇帝亲自书写。现在文中所说是三次使者来到州里，即永阳王在瓯越镇守时，永阳王写信邀请，也记载在百录之中。 永阳王劝谏说：‘主上谦虚待人，朝廷思慕敬重。您的一句话就能利益四生（胎生、卵生、湿生、化生），如果坚持隐居深山，那么慈悲之心就会有所隔阂。弟子我地位卑微尚且蒙受您的屈尊，如果不应朝廷的旨意，将如何自处？’禅师回答说：‘我自省没有德行，而且喜欢隐居。有过错我自己承担，怎么能让朝廷枉加恩泽呢？业缘就像水一样，高处流走，低处停留，志向是无法满足的，顺其自然罢了。’ ‘有过错我自己承担’，这是回答永阳王的话，意思是坏事自己承担。隆，是高的意思。窳，读作乌爪反，意思是低。水往低处流，这是自然之理。不可固执己见，顺其自然罢了。 禅师于是离开金陵，在路上遇到两位使者，最初派遣的是应来左右黄吉宝，其次派遣的是主书陈建宗。请禅师到东堂，用四事（饮食、衣服、卧具、医药）供养，礼遇非常殷勤。在灵耀寺设立禅众，在太
English
English version: To be reborn in the Land of Bliss or to reside in the Tushita Heaven (the abode of Bodhisattvas). Both can promote the practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and both can lead to the path of the One Vehicle (Buddhayāna). What I have written now is just a summary, not exhaustive. Although the late master possessed treasures and lived in seclusion in the deep mountains, his reputation spread throughout the capital. Even though he hid himself in remote valleys, his virtue and grace were still evident. The profound meditation of the Great Path is hidden within the heart, like a bright pearl or precious jade hidden in the depths. Although hidden in the bosom, the world already knows it. This is an example of clarity and manifestation. The young ruler of the Chen dynasty asked his ministers: 'Who is a renowned and virtuous monk in the Buddhist community?' Xu Ling replied: 'Dhyana Master Waguan's virtue surpasses the severity of frost, and his wisdom in meditation is as deep as the ocean. In the past, when he traveled to the capital, he was revered by many virtuous people. Now he walks high on Mount Tiantai, and his Dharma clouds spread eastward. Prince Yongyang personally sought his teachings.' I hope Your Majesty will issue an edict to have him return to the capital to propagate the Dharma, so that both monastics and laypeople can receive his grace. The Chen ruler first sent Zhao Junqing, then Zhu Lei, and then sent the edict three times, but the replies all claimed illness and declined. The Chen ruler then sent three envoys again to the state to earnestly invite him. The *Nanshan Commentary* records that envoys were sent seven times, all personally written by the emperor. The text now says that three envoys came to the state, when Prince Yongyang was guarding Ouyue. Prince Yongyang's letter of invitation is also recorded in the *Hundred Records*. Prince Yongyang advised: 'The ruler is humble and the court admires and respects you. Your words can benefit the four types of beings (born from the womb, born from eggs, born from moisture, and born by transformation). If you insist on living in seclusion in the deep mountains, then your compassion will be limited. I, your disciple, am of humble status and am already honored by your condescension. If you do not accept the imperial decree, how can I justify myself?' The Dhyana Master replied: 'I reflect on myself and find that I have no virtue, and I prefer to live in seclusion. If there is any fault, I will bear it myself. How can I allow the court to bestow grace upon me wrongly? Karmic conditions are like water, flowing from high places and staying in low places. Ambition cannot be satisfied; let it be as it is.' 'If there is any fault, I will bear it myself,' this is the reply to Prince Yongyang, meaning that bad things are borne by oneself. *Long* means high. *Yu* (pronounced wu-zhua) means low. Water flows to low places, this is the natural principle. One should not be stubborn, but let things take their course. The Dhyana Master then left Jinling and met two envoys on the road. The first envoy sent was Huang Jibao, and the second was Chen Jianzong. They invited the Dhyana Master to the East Hall and offered the four requisites (food, clothing, bedding, and medicine) with great courtesy. A Dhyana assembly was established at Lingyao Temple, and the *Ta --------------------------------------------------------------------------------
Chinese
极。又讲仁王般若。百座居左。五等在右。陈主亲筵听法。僧正惠暅．僧都惠旷．长干惠辩皆奉来击扬难。似冬冰峨峨共结解。犹夏日赫赫能消。天子欣然。百僚尽敬。 五等。公．侯．伯．子．男。佛教东来。历代人主听法。僧史具载多矣。暅音亘。僧史无传。不知氏族。僧史略云。所言僧正者。正。政也。自正正人。克敷正令。故云也。宋世立沙门都。今云僧都是也。 讲竟。惠暅擎香炉贺席曰。国十余斋。身当四讲。分文折理。谓得其门。今日出星收。见巧知陋。由来诤竞不止。即座肃穆有余。七夜恬静。千枝华耀。皆法王之力也。陈主于广德殿谢云。非但佛法仰委。亦愿云诸不逮。 暅虽剖答。不杜根原。故使进辞。不能遏止。大师智海渊深妙穷玄奥。故使讲席七夜看寻。诤心默塞恬淡愉静。其由春花。千枝发艳映日照轩。孰不云美。委。寄也。逮。及也。非但佛法寄托大师。国家有所不及者。亦冀垂言开示不及。故有此祝也。 陈世所检僧尼。无贯者万人。朝议䇿经。不合者休道。先师谏曰。调达日诵万言。不免地狱。槃特诵一行偈。获罗汉果。笃论唯道。岂关多诵。陈主大悦。即停搜拣。 无贯者。贯。穿也。无道所资。如野中牛马也。失其纶贯之条流矣。调达亦云提婆 现代汉语译本： 又讲《仁王般若经》（《仁王护国般若波罗蜜多经》）。一百位高僧坐在左边，五等爵位的大臣坐在右边。陈朝皇帝亲自设宴听法。僧正惠暅（当时的僧官名）、僧都惠旷（当时的僧官名）、长干寺的惠辩（人名）都奉命前来辩论，提出疑问。他们的辩论就像冬天的冰山一样坚固，难以攻破，又像夏天的太阳一样炽热，能够融化一切。天子非常高兴，所有官员都非常尊敬。 五等指的是公、侯、伯、子、男五种爵位。佛教传入中国以来，历代君主听法的记载，在僧侣的史书中都有详细记载。暅（音亘），僧侣的史书中没有关于他的记载，不知道他的氏族。僧史略中说，所谓的僧正，‘正’，就是‘政’的意思。自身行为端正，才能匡正他人，从而推行正确的法令，所以叫做僧正。宋朝设立沙门都，现在叫做僧都。 讲经完毕，惠暅手捧香炉祝贺说：‘国家设立十多个斋坛，我身当四次讲经。分析经文，剖析道理，自认为掌握了门径。今天就像是考试结束，显露出自己的拙劣。向来争论不休，今天却能如此肃穆。七个夜晚都如此恬静，千枝莲花都闪耀光芒，这都是法王（指佛）的力量啊！’陈朝皇帝在广德殿感谢说：‘不仅佛法要仰仗您，也希望您能指出我的不足之处。’ 惠暅虽然能够剖析解答疑问，但是不能从根本上杜绝争论的源头，所以才使得那些人能够继续进言，无法阻止。大师（指讲经者）的智慧如大海般渊深，精妙到了极点，玄奥到了极致，所以使得讲经的七个夜晚，大家都在寻思探索，争论的心思都默默地停止了，变得恬淡愉悦安静。就像春天的花朵，千枝万枝都竞相开放，映照着太阳，照亮了殿宇，谁不说美呢？委，是寄托的意思。逮，是及的意思。不仅佛法要寄托给大师，国家有不足的地方，也希望大师能够指出，开示不足之处，所以才有这样的祝贺。 陈朝时期所检查的僧尼，没有道行的有一万人。朝廷商议要用佛经来测试他们，不符合的就让他们还俗。先师劝谏说：‘调达（提婆达多，佛陀的堂弟，反对佛陀）每天诵读一万句经文，也免不了下地狱；槃特（周利槃陀伽，佛陀的弟子）只诵读一句偈语，就获得了罗汉果。重要的在于笃信正道，哪里在于多诵经文呢？’陈朝皇帝听了非常高兴，就停止了搜查筛选僧尼。 无贯者，贯，是穿的意思。没有道行的人，就像野外的牛马一样，失去了纲纪的约束。调达也叫做提婆达多。