English
English version: Furthermore, he lectured on the *Renwang Prajna Sutra* (The Prajna Paramita Sutra of Humane Kings who Protect the Country). One hundred high-ranking monks sat on the left, and officials of the five ranks sat on the right. The Chen emperor personally hosted the Dharma assembly. The *Sengzheng* (Head of the Sangha) Hui Heng, the *Sengdu* (Vice Head of the Sangha) Hui Kuang, and Hui Bian of Changgan Temple were all ordered to come forward to debate and raise questions. Their debates were as solid as winter ice, difficult to break, and as scorching as the summer sun, capable of melting everything. The emperor was delighted, and all the officials were respectful. The five ranks refer to the ranks of Duke, Marquis, Earl, Viscount, and Baron. Since Buddhism entered China, the records of emperors of past dynasties listening to the Dharma are detailed in the monastic histories. Heng (pronounced Geng), there is no record of him in the monastic histories, and his clan is unknown. The *Sengshilue* (Brief History of the Sangha) says that the so-called *Sengzheng*, 'Zheng' means 'governance'. Only by being upright oneself can one rectify others, thereby promoting correct laws, hence the name *Sengzheng*. The Song dynasty established *Shamen Du* (Chief of Monks), now called *Sengdu*. After the lecture, Hui Heng, holding an incense burner, congratulated the assembly, saying: 'The country has established more than ten Dharma assemblies, and I have been in charge of four lectures. Analyzing the scriptures and dissecting the principles, I thought I had mastered the key. Today is like the end of an exam, revealing my own inadequacy. There has always been endless debate, but today it is so solemn. The seven nights have been so peaceful, and thousands of lotus flowers are shining brightly, all thanks to the power of the Dharma King (referring to the Buddha)!' The Chen emperor thanked him in the Guangde Hall, saying: 'Not only do we rely on you for the Buddha Dharma, but we also hope that you can point out my shortcomings.' Although Hui Heng was able to analyze and answer questions, he could not fundamentally eliminate the source of debate, so those people were able to continue speaking, unable to be stopped. The master's (referring to the lecturer) wisdom is as deep as the ocean, exquisite to the extreme, and profound to the utmost, so that during the seven nights of lectures, everyone was thinking and exploring, and the minds of debate were silently stopped, becoming peaceful, joyful, and quiet. Like the spring flowers, thousands of branches are blooming, reflecting the sun and illuminating the halls, who would not say it is beautiful? *Wei* means to entrust. *Dai* means to reach. Not only is the Buddha Dharma entrusted to the master, but if the country has shortcomings, it is also hoped that the master can point them out and enlighten the inadequacies, hence this congratulation. During the Chen dynasty, among the monks and nuns who were examined, there were ten thousand without proper conduct. The court discussed using the scriptures to test them, and those who did not meet the requirements would be made to return to lay life. The former teacher advised: 'Devadatta (Buddha's cousin, who opposed the Buddha) recited ten thousand verses every day, but could not avoid hell; *Pantha* (Cūḷapanthaka, Buddha's disciple) only recited one verse and attained the fruit of Arhat. The important thing is to have firm faith in the right path, not to recite many scriptures.' The Chen emperor was very pleased and stopped searching and screening monks and nuns. *Wu Guan Zhe*, *Guan* means to pierce. Those without proper conduct are like wild cattle and horses in the wilderness, having lost the discipline of the guidelines. Devadatta is also called *Tivada*. --------------------------------------------------------------------------------
Chinese
达多。此翻人天心热。乃佛堂弟。白饭王长子。身长一丈五尺四寸。出家发四禅定。亦有神通。根利。日诵万言。槃特根钝。唯诵半偈。偈云。守口摄意身莫犯。如是故证阿罗汉果。今云一行。恐误也。 然居灵耀。过为褊隘。更求闲静。立众安禅。忽梦一人翼从严整。称名冠达。请住三桥。师云。冠达。梁武法名。三桥。岂非光宅。遂移居之。其年四月。陈主幸寺。舍身大施。又讲仁王般若。叙经才讫。陈主于大众内起礼三拜。俯仰殷勤以彰敬重。太子已下并托舟航。咸宗戒范以崇津导。先师虚己亡受。能安宠辱。故谈无惊喜。 梁武入同泰寺。舍身大施。朝臣以钱亿万贯奉赎皇帝菩萨。僧众默许。陈主因而效之。故云舍身大施。太子已下。诸宫嫔妃诸王子等。俱受戒法。后主之后沉皇后书请法名。号海慧菩萨。章安略而不书也。戒喻浮囊。能渡苦海。舟航之喻亦然也。津。水也。道。引也。苦海难渡。凭戒导引也。 皇太子请戒文云。渊和南。仰惟化道无方。随机济物。卫护国土。汲引人天。照烛光耀。托迹师友。比丘入梦。符契之像。久彰和尚来仪。高座之德斯秉。是以翘心十地。渴仰四依。大小二乘内外两教。尊师重道由来尚矣。伏希俯提。从其所请。世世结缘。遂其大愿。日夜增长。今 现代汉语译本： 达多（Datta）。此指人天心生热恼。乃是佛陀的堂弟，白饭王的长子。身高一丈五尺四寸。出家后修得四禅定，也具有神通。根器锐利，每日能诵读万言。槃特（Panthaka）根器迟钝，只能诵读半偈。偈语说：‘守口摄意身莫犯，如是故证阿罗汉果。’现在说‘一行’，恐怕是错误的。 然而居住在灵耀寺，觉得过于狭窄，便寻求更加闲静的地方。建立僧众以求安心禅定。忽然梦见一人，仪仗队伍严整，自称名叫冠达（Guanda），请他住在三桥。法师说：‘冠达，是梁武帝的法名。三桥，难道不是光宅寺吗？’于是迁移到那里居住。那年四月，陈主驾临寺庙，舍身大施。又讲《仁王般若经》，讲述完毕，陈主在大众中起身礼拜三次，俯身仰首，非常殷勤，以彰显敬重之意。太子以下的人都托付于戒律的舟船，都遵从戒律的规范，以崇尚引导。先师虚怀若谷，不为外物所动，所以谈论时没有惊喜之色。 梁武帝进入同泰寺，舍身大施。朝廷大臣用钱亿万贯来赎回皇帝菩萨。僧众默许。陈主因而效仿他，所以说舍身大施。太子以下，各位宫嫔妃子、各位王子等，都受持戒法。后主的皇后沉氏写信请求法名，号为海慧菩萨。章安法师省略而不记载。戒律比喻为浮囊，能够渡过苦海。舟船的比喻也是这样。津，是水路。道，是引导。苦海难以渡过，凭借戒律来引导。 皇太子请求受戒的文书说：‘渊和（Yuanhe）合十。仰望佛陀的教化之道没有边际，随机应变地救济万物，卫护国土，汲引人天，照亮光耀。托身于师友，比丘入梦，与符契的形象相合。很久以来就彰显和尚您来临的仪范，高座的德行由此秉持。因此翘首期盼十地菩萨的境界，渴望仰仗四依。大小二乘、内外两教，尊重老师、重视道义由来已久。伏望您能俯身提携，满足他们的请求，世世代代结下善缘，成就他们的大愿，日夜增长。’
English
English version: Datta. This refers to the heat in the hearts of humans and devas. He was Buddha's cousin, the eldest son of King Suddhodana. He was fifteen feet and four inches tall. After leaving home, he attained the four dhyanas and also possessed supernatural powers. He had sharp faculties and could recite ten thousand words a day. Panthaka had dull faculties and could only recite half a verse. The verse says: 'Guard your mouth, control your mind, and do not commit offenses with your body; thus, you will attain the fruit of Arhat.' The current saying of 'one practice' is probably a mistake. However, residing in Lingyao Monastery, he felt it was too cramped and sought a more secluded place. He established a community for peaceful meditation. Suddenly, he dreamed of a person with a solemn and orderly entourage, who identified himself as Guanda, inviting him to reside at Three Bridges. The master said, 'Guanda is the Dharma name of Emperor Wu of Liang. Could Three Bridges be Guangzhai Monastery?' So he moved there. In the fourth month of that year, Emperor Chen visited the monastery and made a great offering of his person. He also lectured on the Prajna Paramita Sutra of Humane Kings. After finishing the lecture, Emperor Chen rose from the assembly and bowed three times, bowing and raising his head with great sincerity to show his respect. The crown prince and others entrusted themselves to the boat of precepts and followed the norms of precepts to uphold guidance. The former master was humble and unaffected, so he showed no joy or surprise when discussing matters. Emperor Wu of Liang entered Tongtai Monastery and made a great offering of his person. The court officials used hundreds of millions of coins to redeem the Emperor Bodhisattva. The Sangha silently agreed. Emperor Chen then imitated him, hence the saying 'great offering of his person.' The crown prince and others, all the concubines and princes, all received the precepts. Empress Shen, the empress of the Later Lord, wrote a letter requesting a Dharma name and was named the Sea Wisdom Bodhisattva. Master Zhang'an omitted this. The precepts are likened to a floating raft, which can cross the sea of suffering. The metaphor of the boat is also the same. Jin (津) means waterway. Dao (道) means guidance. The sea of suffering is difficult to cross, relying on the guidance of the precepts. The crown prince's request for precepts stated: 'Yuanhe (渊和) bows with palms together. We look up to the Buddha's teaching, which is boundless, adapting to circumstances to save all beings, protecting the country, drawing in humans and devas, and illuminating the light. Entrusting ourselves to teachers and friends, the Bhikshu enters the dream, corresponding to the image of the talisman. For a long time, it has been evident that the Venerable One has come with the proper demeanor, and the virtue of the high seat is upheld by this. Therefore, we crane our necks in anticipation of the stage of the ten grounds and yearn to rely on the four reliances. The Great and Small Vehicles, the Inner and Outer Teachings, have long valued respecting teachers and valuing the Way. We humbly hope that you will condescend to lift us up, fulfill their requests, create good karma for generations, fulfill their great vows, and increase day and night.' --------------------------------------------------------------------------------
Chinese
二月五日于崇正殿设千僧法会。奉请为菩萨戒师。谨遣主书刘璇奉迎(云云)。于时传香在手而脸下垂泪。既字为善萠。反言成晚。后大隋吞陈。方悟前旨。 南史帝纪。后主太子名深。今云渊者误也。隋吞陈时方年十五。闭合而坐。舍人孔伯鱼侍焉。戎士扣合而入。深安坐劳之曰。戎士在涂不至劳也。祯明三年三月己巳日随父王诸亲入长安。后不知其终。比丘入梦。即梦定时也。秉字。南山传作此昞字。秉。持也。昞。明也。宜用下昞字。十地菩萨。具载法数。四依。孤山颂云。五品十信。初十已为二。行．向以为三。等觉妙觉四。大师乃初依也。受戒法名曰善萠。谓萠芽初出未成材干。祯明二年受戒。三年国破。既策东宫之位。材干不成。后以事推。正符萠意。故云方悟前旨。隋文帝名坚。受周禅。遣晋王杨广为元帅。用贺若弼为副将吞陈矣。隋本无走。既归唐国。既去后加走矣。 金陵既败。䇿杖荆湘。路次盆城。忽梦老僧曰。陶侃瑞像。敬屈守护。于是往憩匡山。见永远图像。验雁门法师之灵也。俄而浔阳反叛。寺宇焚烧。独有兹山金无侵扰。护像之功其在此矣。 后主与百司同发自建邺之长安。隋文帝权分京师人宅以候。内外修整。遣使迎劳之。陈人讴咏。忘其亡焉。使还奏言。自后主 现代汉语译本： 二月五日，在崇正殿举行千僧法会。恭请秉律师作为菩萨戒师。派遣主书刘璇前去迎接（如此这般）。当时秉律师手持香，却脸向下垂泪。已经取字为善萠（shàn méng），反而说成了‘晚’。后来大隋吞并陈朝，才领悟到之前的含义。 《南史·帝纪》记载，后主太子名叫深，现在说叫渊是错误的。隋朝吞并陈朝时，他才十五岁。闭门静坐，舍人孔伯鱼侍奉在他身边。隋朝士兵敲门进来，深安稳地坐着慰劳他们说：‘各位将士在路上一定很辛苦吧。’祯明三年三月己巳日，他跟随父王和各位亲属进入长安。后来就不知道他的结局了。比丘入梦，就是梦到秉律师的时候。秉律师的‘秉’字，南山传记中写作‘昞’字。‘秉’是持有的意思，‘昞’是明亮的意思，应该用下面的‘昞’字。十地菩萨的详细情况，都记载在法数中。四依，孤山颂中说：五品十信，最初的十信已经算是二依了，行、向算是三依，等觉、妙觉算是四依，大师是最初的依。受戒的法名叫善萠，意思是说像刚发芽的草木，还没有长成栋梁之材。祯明二年受戒，三年国家就灭亡了。既然被立为东宫太子，却没有成为栋梁之材，后来用这件事来推断，正好符合‘萠’的含义，所以说才领悟到之前的含义。隋文帝名叫杨坚，接受了北周的禅让。派遣晋王杨广为元帅，用贺若弼为副将吞并了陈朝。隋朝本来没有‘走’字，归顺唐朝后，才在后面加上‘走’字。 金陵城被攻破后，秉律师拄着拐杖前往荆湘。路过盆城时，忽然梦见一位老僧说：‘陶侃（Táo Kǎn）的瑞像，请您恭敬地守护。’于是前往匡山，见到了永远（Yǒng Yuǎn）律师的画像，验证了雁门法师（Yàn Mén Fǎ Shī）的灵验。不久，浔阳（Xún Yáng）发生叛乱，寺庙被焚烧，只有这座山金兵没有侵扰。守护佛像的功劳大概就在这里了。 后主与百官一同从建邺（Jiàn Yè）出发前往长安。隋文帝暂时把京城的人宅分配给他们居住，内外都修整一番，派遣使者迎接慰劳他们。陈朝人歌唱吟咏，忘记了国家已经灭亡。使者回来禀告说，自从后主...