English
English version: I respectfully follow your wise guidance. Zen Master, you are a dragon and elephant in the Buddhist Dharma, your precepts are as perfect and pure as a pearl, and your meditative concentration is as deep and clear as an abyss. You generate wisdom from inner peace and possess unimpeded eloquence. You put others before yourself, and your humility and courtesy have become a prevailing virtue. Your reputation has spread far and wide, and you are known by all. Your disciple reverently gazes upon your figure from afar, expressing my respect, always fearing that the conditions may not be right and that various obstacles may hinder my approach. Now that I have finally arrived before you, my heart is enlightened, as if the clouds have been parted, and my afflictions have instantly dissipated. On the twenty-third day of the eleventh month of the eleventh year of the Kaihuang era, a thousand-monk assembly is established in the Jincheng Hall of the Chief Administrator's office. I respectfully request that you transmit the Bodhisattva precepts. These precepts are named 'Filial Piety' and also 'Restraint,' and they are a combination of skillful means and wisdom, the supreme principle to which we return and adhere. I dedicate this supreme merit to the Most Honored Empress, as the greatest adornment, wishing her to possess the compassion of the Tathagata, bestow the love of all Buddhas, and regard all sentient beings equally, as if they were her own children. The detailed commentary on the precepts recorded in the 'Hundred Records' contains over seven hundred characters, which I now simplify to three hundred and thirteen characters. 'Court Instruction' comes from the 'Analects.' Chen Kang asked Boyu, 'Have you heard any special teachings?' Boyu replied, 'No. Once, I was standing alone, and Li quickly passed through the courtyard. Confucius asked me, 'Have you studied the Book of Poetry?' I replied, 'No.' Confucius said, 'If you do not study the Book of Poetry, you will not know how to speak.' Li then withdrew and studied the Book of Poetry.' Later, he also withdrew and studied the Book of Rites. This is the origin of the 'Court Instruction.' 'Yi' (彝), pronounced 'Yi,' is written as '彝' in both the 'Hundred Records' and the biography of Vinaya Master Nanshan, while 'Yi' (贻) means to give as a gift. Here, 'Yi' (彝) means law, and its meaning lies in correctness. 'Qiqu' (崎岖) means rugged and uneven, which is a metaphor for the learning of the Sravaka Vehicle, like a small path in a transformation city, only three hundred yojanas long. 'Boat and Ferry to the Other Shore,' five hundred yojanas are needed to reach the treasure land. 'Ten Recipients' refers to the ten major precepts in the 'Brahma Net Sutra.' 'Melting and Casting' is like melting metal with fire and casting it into an image with a mold, which is a metaphor for the doctrines of the three teachings that enable people to become useful through learning. 'Commanding Respect from Afar' refers to the Great Master residing in Donglin Temple, and King Yang in Yangzhou, welcoming him with a boat. 'And when the clouds are parted, afflictions are dispelled' is a metaphorical statement. 'Parting' means opening, and the clouds dispersing is like the sun rising after the clouds have cleared, and afflictions are like frost melting away. 'Offering to the Most Honored Empress' refers to Empress Dugu of Emperor Wen. 'Like one's own child,' there are ninety-five more characters in the 'Hundred Records,' which are omitted here. The Zen Master said: Your Majesty is able to follow the holy precepts, which can be called 'Total Retention' (总持, Zǒngchí). --------------------------------------------------------------------------------
Chinese
曰。大师传佛法灯。称为智者。所获檀嚫各六十种。一时回施悲敬两田。使福德增多。以资家国。香火事讫。 晋王纡曲遵奉大乘戒禁。止一切恶。持一切善。故曰总持。自受戒后。百录诸书皆称法名。师称智者。故国清寺碑云。王后捡地持经。特立此号。彼经戒品第十云。若在家出家。发菩提愿。恭敬长跪。曲身向于智者。作是言。愿大德受我菩萨大律仪戒。如是念已。默然而住。尔时智者作是言。善男子。汝欲于我受一切菩萨大戒(云云)。檀者施也。达嚫那。此云净施。字异义一也。文云各六十种。应改为共字也。 泛舸衡峡。大王靡驾贵州。临江奉送。供给隆重。转倍于前。既值便风。朝发夕还。 大舡曰舸。衡峡二州本去衡州南岳。言峡者。路次之语。衡在荆湖南。峡在荆湖北。传前云。思师避周室之难。意住南岳。权止光州人苏山。智者得法之后。往建康行道。不得扈从。思归南岳。其南岳归寂。故当报德享奠以酬法乳。故晋王书云。敬忆江陵暂欲西上。先到衡岳用酬师恩。王麾驾至杨州。奉送者如南山传云。施六十余事了。王乃固请。顗曰。先有明约。事无两违。即拂而起。王不敢重邀。合掌寻送至于城门曰。国镇不轻。道务致停。幸观佛化。弘护在怀。王礼望目极。衡泪而返。智 现代汉语译本：他说：‘大师传授佛法之灯，被称为智者（对陈朝慧思禅师的尊称）。所获得的布施供养各有六十种，一时全部回施给悲田和敬田，使福德增多，用来资助国家。香火之事完毕。’ 晋王（指杨广，后来的隋炀帝）纡曲地遵奉大乘戒律，止息一切恶行，奉行一切善事，所以称为总持（能够总摄忆持一切善法，总揽无量义）。自从受戒之后，所有记录的各种书籍都称呼他的法名。大师被称为智者，所以国清寺碑文中说，王后检查地持经，特别立了这个称号。彼经戒品第十说：‘如果在家或出家之人，发菩提愿，恭敬长跪，弯身面向智者，这样说：愿大德接受我的菩萨大律仪戒。’这样念完之后，默默地住于寂静。那时智者这样说：‘善男子，你想要在我这里受一切菩萨大戒（等等）。’檀，是布施的意思。达嚫那（Dakshina），这里译为净施。字不同，意义相同。文中说‘各有六十种’，应该改为‘共有’才对。 乘船经过衡峡，大王没有亲自驾临贵州，而是在临江奉送，供给非常隆重，比之前增加了一倍。恰好遇到顺风，早上出发，晚上就返回了。 大船称为舸。衡峡二州，本来是去衡州南岳的。说峡，是路途中的话语。衡在荆湖南，峡在荆湖北。前面记载说，慧思禅师为了躲避北周的灾难，打算住在南岳，暂时住在光州人苏山那里。智者（智顗）得法之后，前往建康弘扬佛法，没有能够跟随慧思禅师。慧思禅师想回到南岳，他在南岳圆寂，所以应当报答恩德，举行享奠，以酬谢法乳之恩。所以晋王的书信中说：‘敬念江陵，暂时想要西上，先到衡岳，用来酬谢师恩。’王没有亲自驾临杨州，奉送的人，如南山传中说，布施六十余件事完毕。王于是坚决请求智顗留下。智顗说：‘先前有明确的约定，事情不能两相违背。’随即拂袖而起。王不敢再次挽留，合掌相送直到城门，说：‘国之重镇不可轻易离开，道业要努力精进。希望您观察佛法教化，弘扬护持放在心上。’王恭敬地望着他，直到看不见，流着眼泪返回。智
English
English version: He said, 'The great master transmitted the lamp of the Buddha-dharma and was called Zhi Zhe (a respectful title for Chan Master Huisi of the Chen Dynasty). The alms received were sixty kinds each, and all were given back to the fields of compassion and reverence at once, so that merit and virtue would increase and be used to support the country. The incense offering was completed.' 'The Prince of Jin (referring to Yang Guang, later Emperor Yang of the Sui Dynasty) meticulously followed the Mahayana precepts, ceasing all evil deeds and practicing all good deeds, so he was called Zong Chi (able to comprehensively remember and uphold all good dharmas, and embrace limitless meanings). Since taking the precepts, all recorded books have referred to his Dharma name. The master is called Zhi Zhe, so the inscription on the Guoqing Temple stele says that the queen examined the 'Bhumi-sparsha Sutra', and specially established this title. The tenth chapter of the precepts in that sutra says: 'If a layperson or a monastic generates the Bodhi aspiration, respectfully kneels, and bows towards Zhi Zhe, saying: May the great virtuous one receive my great Bodhisattva precepts.' After reciting this, remain silently in stillness. At that time, Zhi Zhe would say: 'Good man, you wish to receive all the great Bodhisattva precepts from me (etc.).' Dana means giving. Dakshina is translated here as pure giving. The words are different, but the meaning is the same. The text says 'sixty kinds each', it should be changed to 'sixty kinds in total'.' 'Sailing through Heng Gorge, the great king did not personally travel to Guizhou, but sent him off at Linjiang, with very grand provisions, twice as much as before. It happened to be a favorable wind, so they set off in the morning and returned in the evening.' 'A large boat is called a 'ge'. Heng and Xia were originally going to Mount Heng in Hengzhou. Saying 'xia' is a reference to the journey. Heng is in the south of Jing, and Xia is in the north of Jing. The previous record says that Chan Master Huisi, in order to avoid the disaster of the Northern Zhou, intended to live in Mount Heng, and temporarily stayed with Su Shan of Guang Prefecture. After Zhi Zhe (Zhiyi) obtained the Dharma, he went to Jiankang to propagate the Dharma and was unable to follow Chan Master Huisi. Chan Master Huisi wanted to return to Mount Heng, and he passed away in Mount Heng, so he should repay the kindness and hold a memorial service to repay the kindness of the Dharma milk. Therefore, the letter from the Prince of Jin says: 'Respectfully remembering Jiangling, I temporarily want to go west, first to Mount Heng, to repay the master's kindness.' The king did not personally travel to Yangzhou, and the people who sent him off, as the Nanshan biography says, completed more than sixty acts of giving. The king then firmly requested Zhiyi to stay. Zhiyi said: 'There was a clear agreement beforehand, and things cannot be contradictory.' Then he brushed his sleeves and left. The king did not dare to ask him to stay again, and sent him off with palms together until the city gate, saying: 'The important town of the country cannot be easily left, and the work of the Dao must be diligently pursued. I hope you will observe the Buddha's teachings, and keep the promotion and protection in your heart.' The king respectfully watched him until he could no longer see him, and returned with tears. --------------------------------------------------------------------------------
Chinese
者返。百录有书托王撰南岳师碑文。其事甚明也。 而渚官道俗延颈候望。扶老携幼相趍戒场。垂黑载白云屯讲座。听众五千余人。 渚者。尔雅云。水中可居曰洲。大者曰洲。小者曰渚。荆州曰渚官。春秋中已有此号。杜预不解。遍捡群书未见解者。今云听众五千余者。不知在何寺院。恐是造玉泉．十住二寺了施戒。此一节文。似如大师衡州回。而渚官道俗之流皆悉迎候。章安简略尔。 施乡答地。荆襄未闻。既慧日已明。福庭将建。于当阳县玉泉山而立精舍。蒙来赐额。号为一音。重改为玉泉。其地本来荒险。神兽蛇暴。谚云。三毒之薮。践者寒心。创寺其间。决无忧虑。 答地。如佛鹿苑．鹦林说法。皆报夙恩也。荆襄者。荆州古南阳郡。改为江陵府。又为襄阳府。今朝为荆门军当阳县。即属江陵。玉泉寺初为一音。当开皇十三年赐额名玉泉。乃水色如玉也。常闻此寺是故蜀将关王神力所造。玉泉寺记略不言之。今偶得玉泉之碑。说智者抵渚官。登南纪。望云山。特建道场。观沮嶂山色堆蓝。紫云如盖。此可居乎。初卜清溪。意其迫隘难安于众。行至金龙池北百有余步。有一大木。婆娑偃盖中虚如庵。遂于其下趺坐宴安。入大寂定。一旦天地晦冥风雨嗥怒。有无限妖怪种种殊形异状。 现代汉语译本： 这可以考证。百录中有书委托王撰写南岳师碑文，这件事非常明确。 而渚官的道士和俗人伸长脖子，翘首盼望，扶老携幼，纷纷赶往戒坛。天色将晚，头发斑白的人聚集在讲座，听众有五千多人。 渚，在《尔雅》中说，水中可以居住的地方叫做洲，大的叫做洲，小的叫做渚。荆州叫做渚官，春秋时期就已经有这个称呼了。杜预不理解，翻遍群书也没有找到解释的人。现在说听众有五千多人，不知道是在哪个寺院。恐怕是建造玉泉寺、十住寺、二寺后才开始施戒。这一节文字，好像是大师从衡州回来，而渚官的道士和俗人都来迎接。章安大师的记载过于简略了。 施乡答地，在荆襄地区没有听说过。既然慧日已经照亮，福庭即将建立，所以在当阳县玉泉山建立精舍。蒙受朝廷赐予匾额，名为一音，后来又改为玉泉。这块地方本来荒凉险恶，有神兽和毒蛇出没。谚语说，这是‘三毒’的巢穴，践踏者都会感到害怕。在这里创建寺庙，一定不会有忧虑。 答地，就像佛陀在鹿野苑、鹦鹉林说法一样，都是为了报答过去的恩情。荆襄，荆州古代是南阳郡，后来改为江陵府，又改为襄阳府。现在是荆门军当阳县，隶属于江陵。玉泉寺最初名为一音，在开皇十三年赐予匾额，名为玉泉，是因为水色如玉。常听说这座寺庙是原蜀将关王（关羽）神力所建造。玉泉寺的记载中没有提到这件事。现在偶然得到玉泉寺的碑文，说智者大师到达渚官，登上南纪，遥望云山，特别建造道场，观看沮水和嶂山的景色，像蓝色的堆积，紫色的云彩像伞盖一样。这里可以居住吗？最初选址在清溪，认为那里狭窄难以容纳大众。走到金龙池北一百多步的地方，有一棵大树，枝繁叶茂，像伞盖一样覆盖着，中间空虚像庵一样。于是就在树下盘腿而坐，安然入定。一旦天地昏暗，风雨怒号，有无数妖怪，各种奇异的形状。