English
English version: Soon after, the Qin Prince's (Qin Xiaowang Jun) people urged departure, the situation was urgent and could not be stopped. Just as they were about to untie the mooring ropes, a great wind suddenly arose. For several weeks, rebellious bandits suddenly appeared, and both water and land routes were blocked, so the journey could not be made. Qin Prince (referring to Qin Xiaowang Jun of the Sui Dynasty), in the 'Hundred Records' there are two books requesting to reside at Anguo Fangdeng Temple. Emperor Wen of Sui had five sons: the first was Fangling Prince Yong, the second was Emperor Yang (Yang Guang), the third was Qin Xiaowang Jun, the fourth was Yue Prince Xiu, and the fifth was Han Prince Liang. The rebellious bandits, the annals of Emperor Yang record that Gao Zhihui and others in Jiangnan gathered to rebel. The biography of Yang Su says that Qi ** led Gao Zhihui, calling himself the governor of Dongyang, with thousands of ships, garrisoning key locations. Yang Su devised a plan to pacify them. The Supreme One (referring to Emperor Wen of Sui) once governed the Huaihai region, bringing peace and tranquility to the vast territory. He admired righteousness and esteemed the virtuous, treating those with virtue as if they were his own family. He sent envoys to invite the Zhiyi Master, who, carrying his alms bowl, went as promised. The Zhiyi Master said, 'I have a deep karmic connection with the Great King, and with favorable winds and currents, I will arrive in no time.' The precepts of the Bodhisattva were received from him at that time. The 'Yu Gong' section of the 'Book of Documents' says, 'Huaihai is the region of Yangzhou.' The Supreme One is the title of the Emperor. When the Zhiyi Master first received the precepts, he called himself the Prince of Jin. This biography was written later, so it has this title. 'Separate Biography of the Tiantai Zhiyi Master', Volume 1 卍 New Continued Collection, Volume 77, No. 1535, 'Annotations on the Separate Biography of the Zhiyi Master' 'Separate Biography of the Tiantai Zhiyi Master', Volume 2 Commentary by Shramana Tanzhao of Siming The late teacher (Zhiyi Master) initially said that his virtue was shallow, then deferred to renowned monks, and later recommended fellow students, but was not allowed to decline after three attempts. Therefore, he requested four wishes: First, although I like to study meditation, my actions do not conform to the Dharma. I am already old and can only barely guard the meditation bed, stroking my chest and discussing the nature of the mind, merely using names. Praising and flattery are all from others, and I hate to hear excessive praise. I hope not to be deceived by the Dharma of meditation. Second, I was born in a remote region and have long encountered turmoil, unfamiliar with official etiquette and unskilled in polite greetings. The ethereal and profound matters outside the world have long been beyond my ability; worldly customs, I have nothing to take from them. Even if I want to be cautious, I am ultimately afraid that I will offend others because of my simplicity and straightforwardness. I hope not to be critical of whether my actions conform to the rules. Third, I slightly want to transmit the lamp to repay the kindness of the Dharma. If I conform to the precepts, I should carefully consider whether to stay or leave. If staying or leaving is important, --------------------------------------------------------------------------------
Chinese
传灯则阙。去就若轻。则来嫌诮。安身未若通法。愿许为法勿嫌轻重。四。三十余年水石之间因成性。今王涂既一。佛法再兴。谬承人泛沐此恩化。内竭朽力仰酬外护。若丘壑念起。愿放其饮啄以卒残生。许此四心乃赴优时。大王方希净戒。故妙愿唯诺。 边表者。荆州属江北。属魏地。是边也。长逢离乱。侯景乱梁。魏杀元帝也。方外虚玄等者。自晋至梁多习庄老。文中子云。虚玄盛而晋灭。非老耽之罪。即此意也。樽节者。礼记云。是以君子恭敬樽节退让以明礼。樽。趍也。节。次也。乃进退合则也。去就若重传灯则阙者。师尊严则弟子难近。故接物随机。义缺也。王涂既一者。平陈之后。车书皆同也。饮啄者。即前云啄峰饮涧展平生之愿也。妙愿唯诺者。晋王允其所请也。 请戒文曰。弟子基承积善。生在皇家。庭训早𧺢。彝教夙渐。福履攸臻。妙机须悟。耻崎岖于小径。希优游于大乘。笑止息于化城。誓舟航于彼岸。开士万行。戒善为先。菩萨十受。专持最上。喻造宫室必先基址。徒架虚[栗-木+工]终不能成。孔老释门咸资镕铸。不有轨仪孰将安仰。诚复能仁本为和尚。文殊冥作阇梨。而必藉人师显传圣。授自近之远感而遂通。波仑罄髓于无竭。善财忘身于法界。经有明文非从臆说。深信佛 现代汉语译本：如果传法授戒过于看重仪式，反而会中断传承；如果离去或留下过于随便，则会招致责备。安身立命不如通达佛法。希望大王允许我为了佛法而行事，不要嫌弃事情的轻重。我四十多年来在山水之间已经习惯了，现在天下统一，佛法再次兴盛，我侥幸地承受着这恩泽教化，只想竭尽我这衰朽之身，来报答外护的恩德。如果我还有归隐山林的念头，希望大王能允许我自由自在地生活，以度过残生。如果大王能答应这四个心愿，我才会在适当的时候前往。大王您正在希求清净的戒律，所以我才答应您的请求。 边表，指的是荆州属于江北，属于魏国的地盘，是边境地区。那里经常发生战乱，比如侯景之乱和魏国杀害元帝的事情。方外虚玄等，指的是从晋朝到梁朝，很多人都学习庄子和老子的学说。《文中子》说，‘虚玄之学盛行，导致晋朝灭亡，这不是老子和庄子的罪过。’说的就是这个意思。樽节，出自《礼记》，‘所以君子恭敬樽节退让以明礼。’樽，是趋向的意思；节，是次序的意思。指的是进退合乎法度。如果离去或留下过于看重，传法授戒就会中断，指的是师父过于严肃，弟子难以接近，所以接引众生要随机应变，不能缺少应有的礼仪。王涂既一，指的是平定陈朝之后，车轨和文字都统一了。饮啄，就是前面说的‘啄峰饮涧展平生之愿’。妙愿唯诺，指的是晋王答应了他的请求。 请戒文说：弟子我积累善行，出生在皇家。从小就接受庭训，很早就受到伦理道德的熏陶。福运接踵而至，也应该领悟玄妙的佛理。我耻于在狭隘的小路上徘徊，希望在大乘佛法中自由自在地遨游。我嘲笑停留在化城，发誓要乘着法船到达彼岸。菩萨的万行中，戒律是根本。菩萨所受的十种戒律中，专心持戒是最重要的。这就像建造宫殿必须先打好地基一样，如果只是凭空搭建，最终是无法成功的。孔子、老子和释迦牟尼的教义都需要熔铸贯通，如果没有规范和准则，又将依靠什么呢？诚然，能仁（释迦牟尼佛）本来就是和尚，文殊菩萨暗中作为阇梨（阿阇梨），但仍然必须借助人师来显明传承圣法，从近到远地传授，才能感应而通达。波仑（Balin）竭尽骨髓以求法，善财童子忘却自身于法界。经典中有明确的记载，不是我凭空捏造的。我深信佛陀。
English
English version: If the transmission of Dharma and precepts is overly focused on formalities, it will interrupt the lineage. If leaving or staying is too casual, it will invite criticism. Establishing oneself is not as important as understanding the Dharma. I hope Your Majesty will allow me to act for the sake of the Dharma, and not dislike the importance or triviality of the matter. For more than forty years, I have been accustomed to living among the mountains and waters. Now that the world is unified and the Buddha Dharma is flourishing again, I am fortunate to receive this grace and edification, and I only want to exhaust my decaying body to repay the kindness of external protection. If I still have the thought of returning to the mountains and forests, I hope Your Majesty will allow me to live freely and spend my remaining years. If Your Majesty can grant these four wishes, I will go at the appropriate time. Your Majesty, you are seeking pure precepts, so I agree to your request. 'Bian Biao' (Border Region) refers to Jingzhou, which belongs to the north of the Yangtze River and the territory of the Wei Kingdom, is a border area. There are frequent wars there, such as the Hou Jing Rebellion and the Wei Kingdom's killing of Emperor Yuan. 'Fang Wai Xu Xuan' (Transcendent Emptiness and Mystery) refers to the fact that from the Jin Dynasty to the Liang Dynasty, many people studied the doctrines of Zhuangzi and Laozi. The 'Master Wenzhong' said, 'The prevalence of transcendent and mysterious learning led to the demise of the Jin Dynasty, which is not the fault of Laozi and Zhuangzi.' That's what it means. 'Zun Jie' (Respect and Restraint) comes from the 'Book of Rites', 'Therefore, the gentleman is respectful, restrained, yielding to clarify the rites.' 'Zun' means to tend towards; 'Jie' means order. It refers to advancing and retreating in accordance with the rules. If leaving or staying is overly valued, the transmission of Dharma and precepts will be interrupted, which means that if the master is too strict, the disciples will find it difficult to approach. Therefore, guiding sentient beings should be adapted to the circumstances, and the necessary etiquette should not be lacking. 'Wang Tu Ji Yi' (The King's Territory is Unified) refers to the unification of the tracks and characters after the pacification of the Chen Dynasty. 'Yin Zhuo' (Drinking and Pecking) is what was said earlier, 'Pecking at the peaks and drinking from the streams to fulfill the wish of a lifetime.' 'Miao Yuan Wei Nuo' (Wonderful Vow and Agreement) refers to the King of Jin agreeing to his request. The request for precepts says: 'Disciple, I have accumulated good deeds and was born into the royal family. I received family teachings from an early age and was influenced by ethics and morality very early on. Fortune has come one after another, and I should also understand the profound Buddhist principles. I am ashamed to wander on narrow paths, and I hope to roam freely in the Mahayana Dharma. I laugh at stopping in the 'Transformation City' (a metaphor for temporary satisfaction), and I vow to ride the Dharma boat to the other shore. Among the Bodhisattva's myriad practices, precepts are fundamental. Among the ten precepts received by Bodhisattvas, focusing on upholding the precepts is the most important. This is like building a palace, where the foundation must be laid first. If it is just built in the air, it will not be successful in the end. The teachings of Confucius, Laozi, and Shakyamuni need to be integrated and connected. Without norms and guidelines, what will we rely on? Indeed, 'Neng Ren' (Shakyamuni Buddha) was originally a monk, and Manjushri Bodhisattva secretly acted as an 'Acharya' (teacher), but it is still necessary to use a human teacher to clearly transmit the sacred Dharma, and to teach from near to far in order to sense and understand. 'Balin' (Balin) exhausted his bone marrow to seek the Dharma, and Sudhana forgot himself in the Dharma realm. There are clear records in the scriptures, not something I made up out of thin air. I deeply believe in the Buddha.' --------------------------------------------------------------------------------
Chinese
语幸遵明导。禅师佛法龙象。戒珠圆净。定水渊澄。因静发慧。安无碍辨。先物后己。谦挹成风。名称远闻。众所知识。弟子所以虔诚遥注命揖远延。每畏缘差值诸留难。亦既至止心路豁然。及披云雾即消烦恼。以今开皇十一年十一月二十三日于总管金城殿设千僧会。敬屈授菩萨戒。戒名为孝。亦名制止。方便智度。归宗奉极。以此胜福奉资至尊皇后作大庄严。同如来慈。普诸佛爱。等观四生。犹如一子。 百录具载戒疏有七百余字。今文略之。但三百十三字。庭训者。论语陈亢问于伯鱼曰。子亦有异闻乎。对曰。未也。尝独立。鲤趍而过庭。曰学诗乎。对曰未也。不学诗无以言。鲤退而学诗。乃至鲤退而学礼。此正趍庭之训也。彝。音怡。百录与南山传并作此。贻。训赠也。此彝。训法。义则正也。崎岖。屈曲㒵。喻声闻之学化城小径。三百由旬。舟航彼岸。五百由旬。则登宝所。十受者。梵网十戒也。镕铸者。以火镕金以模范像。三教法度就学而成器也。命揖远延者。大师止息东林寺。王在杨州。以舡迎也。及披云雾即消烦恼者。喻文也。披。开也。云开也。云开日出。烦恼霜坏也。奉资至尊皇后者。即文帝独孤氏也。犹如一子下。百录更有九十五字。略之也。 师云。大王纡遵圣禁。名曰总持。王 现代汉语译本： 我怀着敬意遵循您的英明指导。禅师您是佛法界的龙象，戒律如明珠般圆满清净，定力如深渊般澄澈。您因内心的平静而生发智慧，拥有无碍的辩才。您先人后己，谦虚礼让的品格蔚然成风，美名远扬，为众人所熟知。弟子我虔诚地遥望您的身影，表达敬意，一直担心因缘不具足，遇到各种阻碍难以亲近。如今终于来到您的座前，内心豁然开朗，如同拨开云雾，烦恼顿时消散。在开皇十一年十一月二十三日，于总管金城殿设立千僧斋会，恭敬地恳请您传授菩萨戒。此戒名为‘孝’，也名为‘制止’，是方便与智慧的结合，是归宗奉行的最高准则。我将以此殊胜的功德，奉献给至尊皇后，作为最大的庄严，愿她拥有如来般的慈悲，普施诸佛般的爱，平等看待一切众生，如同看待自己的孩子。 《百录》中详细记载的戒疏有七百余字，现在我将其简化，只保留三百一十三字。‘庭训’出自《论语》，陈亢问伯鱼说：‘您是否听到过什么特别的教诲？’伯鱼回答说：‘没有。有一次我独自站立，鲤快步从庭院经过，孔子问我：‘学诗了吗？’我回答说：‘没有。’孔子说：‘不学诗，无以言。’鲤于是退下学习诗。’后来又退下学习礼。这就是‘趋庭之训’的由来。‘彝’，读作‘怡’。《百录》和南山律师的传记都写作‘彝’，而‘贻’是赠送的意思。这里的‘彝’，是法则的意思，意义在于端正。‘崎岖’，是弯曲不平的样子，比喻声闻乘的学问，如同化城中的小路，只有三百由旬。‘舟航彼岸’，五百由旬才能到达宝所。‘十受者’，指的是《梵网经》中的十重戒。‘镕铸’，是用火熔化金属，用模具铸造成像，比喻三教的法度使人通过学习而成为有用之材。‘命揖远延者’，指大师住在东林寺，晋王在杨州，用船来迎接他。‘及披云雾即消烦恼者’，是比喻的说法。‘披’，是打开的意思，云雾散开，如同云开日出，烦恼如同霜雪般消融。‘奉资至尊皇后者’，指的是文帝的独孤皇后。‘犹如一子下’，《百录》中还有九十五字，这里省略了。 禅师说：大王您能够遵循圣人的禁戒，这可以称之为‘总持’。