English
English version Seeing the created image refers to the previously mentioned carving of sandalwood and painting of Buddha images. Seeing it in a dream is due to the inspiration of sincere devotion. Weeping sadly in the dream and stating one's wishes: hoping to learn the Dharma of the Buddhas of the three times, and to be able to speak to the thousand treatise masters without hindrance. Vasubandhu (Heavenly Kin), in the Western Lands, initially studied Hinayana Buddhism and did not believe in Mahayana Buddhism. He composed five hundred treatises expounding Hinayana. Later, due to the guidance of his brother Asanga (Non-attachment), he realized the meaning of Mahayana and drew a knife to cut off his tongue to repent. Asanga stopped him, saying, 'In the past, you used your tongue to slander; now, use your tongue to praise. That is enough.' So Vasubandhu composed another five hundred treatises praising Mahayana and was then known as the Thousand Treatise Master. Zhi Zhe (Wise One) wished that if he encountered such a learned and talented person, he could debate with them fearlessly. Moreover, how could those craftsmen in Jinling, like Ji Ren and the two Qiongs, who are like a single wheel or wing, fathom the Dharma contained within the Master? Not to waste the worldly blessings of the four requisites: food, clothing, bedding, and medicine. 'Tang' means empty or in vain. The four requisites refer to food, clothing, bedding, and medicine. The monk with the extended arm raised his finger towards the Buddha image and said, 'You should dwell here; you should end your life here.' After Master Zhi Zhe dispersed the assembly in Jiangnan, he first returned to Mount Tiantai and met with Dharma Master Ding Guang, recounting the events of the dream. What is recorded below is very clear. After awakening from the dream, he saw himself prostrating before the Buddha image. The tears from the dream fell to the ground and formed a stream. Sorrow and joy intertwined in his heart, and he became even more diligent and assiduous. 'Wu' means awakening. 'Like forming a stream' describes the tears flowing like water. 'Sorrow and joy' refers to sorrow for the inability of worldly people to see and joy for oneself being able to see. 'Yu' means exceeding, and 'zhi' means extremely. Later, he encountered the successive deaths of his parents and suffered greatly during the mourning period. This section of text differs from the Jingzhou stele inscription. The Jingzhou stele inscription speaks of seeking ordination while the parents were alive, while this says that he left the secular world after the parents passed away. The Jingzhou stele inscription says: 'The six teachers wanted to travel with their staffs to see the famous places everywhere, bidding farewell to his mother. His mother said, 'Now that you are traveling far away, who will provide for your parents' food?' Master Zhi Zhe used his compassionate heart, pointing to the thatch and transforming it into rice, pointing to the water and transforming it into oil. Now there are still Thatch Rice Village and Oil River existing. I once asked travelers. --------------------------------------------------------------------------------
Chinese
荆州者云。昔华容县。今为公安县。有油河里茅穗村。俗人呼之。问。大师之父乃散骑常侍益阳侯。何故贫而无食。答。恐梁国遭乱。人逃国破。劫掠之后财宝不藏也。丁。当也。艰。忧也。父母丧则丁忧也。茶则苦也。茶(音涂)字即茶也(直加切)。性苦。如孝子丧亲苦毒也。 逮于服讫。从兄求去。 逮。及也。父死斩缞。母死齐缞。三年孝满。释服从吉。后从兄求去。即陈针也。乃陈侯之长子也。 兄曰。天已丧我亲。汝重割我心。既孤且离。安可忍乎。 父母丧去曰孤。兄弟相别曰离。 跪而对曰。梁荆百万。一朝仆妾。 梁元帝荆州建国。百万封疆为魏所败。仆从臣妾一朝殄灭矣。 于时久役江湖之心。不能复处碨磊之内。 详此二句非大师语。乃章安饰辞尔。江湖广大如范蠡泛舟。可逃形隐迹。碨磊者小山之貌。不可以遁形学道。岂可在家囚缚。 欲报恩酬德。当谋道为先。唐聚何益。铭肌刻骨意不可移。 出家之志。如将外皮并其内骨刻作碑铭。决定之心不可移也。 时王琳据湘。从琳求去。琳以陈侯故旧。又嘉此志节。资给法具。深助随喜。 南史五十四云。王琳。字子珩。会稽山阴人也。元帝居番荆州。刺史王琳姊 现代汉语译本：荆州的人说，以前是华容县，现在是公安县，有个油河里的茅穗村，这是当地人的叫法。有人问：‘大师的父亲是散骑常侍益阳侯，为什么会贫困到没有食物呢？’回答说：‘恐怕梁国遭遇战乱，人们逃离，国家覆灭，劫掠之后，财宝就不敢藏起来了。’丁，是‘当’的意思。艰，是‘忧’的意思。父母去世就叫‘丁忧’。茶，是苦的。‘茶’（音涂）字就是茶（直加切）。性质是苦的，就像孝子丧失亲人一样痛苦。 等到服丧期满，（他）向堂兄请求离开。 逮，是‘及’的意思。父亲去世穿斩衰，母亲去世穿齐衰。三年孝期满了，脱下丧服穿吉服。后来向堂兄请求离开，就是陈针。（陈针）是陈侯的长子。 堂兄说：‘上天已经夺走了我的亲人，你又要再次割我的心。既已孤单又将离别，怎么能忍受呢？’ 父母去世离开叫做‘孤’，兄弟相互离别叫做‘离’。 （他）跪着回答说：‘梁和荆州百万人口，一旦（战败）就会成为奴仆。’ 梁元帝在荆州建立国家，百万疆土被魏国打败，臣仆奴婢在一朝之间灭亡。 当时（我）长久以来就有隐居江湖的心愿，不能再待在狭小的地方。 仔细推敲这两句不是大师说的话，而是章安的修饰之辞。江湖广阔，像范蠡泛舟一样，可以逃避隐匿行踪。碨磊是小山的样子，不可以遁形学道。难道可以在家像囚犯一样被束缚吗？ 想要报答恩情，应当以求道为先。聚集唐聚有什么益处？（我）出家的意愿铭刻在心，不可改变。 出家的志向，就像将外皮连同里面的骨头刻成碑铭一样，坚定的决心不可动摇。 当时王琳占据湘州，（他）向王琳请求离开。王琳因为（他是）陈侯的故交，又赞赏他的志向节操，资助他修行用具，非常赞助并随喜。 《南史》第五十四卷记载：王琳，字子珩，会稽山阴人。元帝居住在番地荆州，刺史王琳的姐姐
English
English version: The people of Jingzhou say that formerly it was Huarong County, now it is Public Security County. There is Maosui Village in Youheli, which is what the locals call it. Someone asked: 'The master's father was the Attendant Cavalier in Ordinary, Marquis of Yiyang, why was he so poor that he had no food?' He replied: 'I fear that the Liang kingdom will encounter war, people will flee, the country will be destroyed, and after looting, treasures will not be dared to be hidden.' Ding means 'should'. Jian means 'worry'. The death of parents is called 'Dingyou'. Tea is bitter. The character '茶' (chá) is tea (zhí jiā qiē). Its nature is bitter, like a filial son mourning the loss of his parents. When the mourning period was over, (he) asked his cousin to leave. Dai means 'and'. The father's death wears the most coarse mourning garment (zhan cui), the mother's death wears the less coarse mourning garment (qi cui). After three years of mourning, the mourning clothes are taken off and auspicious clothes are worn. Later, he asked his cousin to leave, that is, Chen Zhen. (Chen Zhen) is the eldest son of Marquis Chen. The cousin said: 'Heaven has already taken my relatives, and you will cut my heart again. Already lonely and about to leave, how can I bear it?' The death of parents and leaving is called 'lonely', and the separation of brothers is called 'separation'. (He) knelt down and replied: 'The millions of people in Liang and Jingzhou will become servants once (defeated).' Emperor Liang Yuan established a country in Jingzhou, and millions of territories were defeated by the Wei kingdom. Servants and slaves were destroyed in one morning. At that time, (I) had a long-standing wish to live in seclusion in the rivers and lakes, and could no longer stay in a narrow place. Carefully considering these two sentences are not the words of the master, but the rhetoric of Zhang An. The rivers and lakes are vast, like Fan Li boating, you can escape and hide your tracks. Weilei is the appearance of a small mountain, and you cannot escape and learn the Tao. Can you be imprisoned at home like a prisoner? If you want to repay your kindness, you should seek the Tao first. What is the benefit of gathering Tang Ju? (My) wish to become a monk is engraved in my heart and cannot be changed. The ambition to become a monk is like engraving the outer skin along with the inner bones into a monument. The firm determination cannot be shaken. At that time, Wang Lin occupied Xiangzhou, and (he) asked Wang Lin to leave. Wang Lin, because (he was) an old friend of Marquis Chen, and admired his ambition and integrity, funded him with tools for practice, and greatly supported and rejoiced. The fifty-fourth volume of the History of the Southern Dynasties records: Wang Lin, courtesy name Ziheng, was a native of Shanyin, Kuaiji. Emperor Yuan lived in Fan Jingzhou, and the elder sister of the governor Wang Lin --------------------------------------------------------------------------------
Chinese
妹并入后宫见幸。琳由未弱冠。得在左右也。 年十有八。投湘州果愿寺沙门法绪而出家焉。绪授以十戒。导以律仪。乃摄以北度。 五戒．十戒．二百五十戒。以律仪一句总摄之也。北度者。师居北位面南。弟子面北作礼。故云也。 诣惠旷律师。兼通方等。故北面事焉。 南山续传第十义解篇云。释惠旷。姓曹氏。谯国人也。十二出家。事江陵宝光寺澄法师。律行精明。值真帝王藏。学摄大乘．唯识等论。 后诣大贤山诵法华经．无量义经．普贤观经。历涉二旬。三部究竟。进修方等忏。心净行勤。胜相现前。见道场广博妙饰庄严。而诸经像纵横纷杂。身在高座。足蹑绳床。口诵法华。手正经像。是后心神融净爽利常日。逮受具足。律藏精通。先世萌动而常乐禅悦。怏怏江东无足可问。 大贤山在衡州。南北曰纵。东西曰横。谌曰经像纵横者。表部乱也。口诵法华手正经像者。表当以法华之意。区判淳杂使归正辙(此说然也)。先世萌动者。萌即萌芽。宿世精修。善根蕴乎八识。今生以善普重。如枯荄资于春露。萌芽自根再长。怏怏者不足之貌。而湘江之东。有诸法师禅慧不兼。故怏怏然。以不足扣问故也。 时有惠思禅师。武津人也。名高嵩岭。行深伊洛。十年常 现代汉语译本： 妹妹被纳入后宫，得以被皇帝宠幸。琳因为年纪还小，得以在左右侍奉。 十八岁时，他投奔湘州果愿寺的沙门（佛教出家人）法绪而出家。法绪授予他十戒，引导他学习律仪，然后带他北上。 五戒、十戒、二百五十戒，用‘律仪’一词总括。‘北度’是指，师父位于北方，面向南方，弟子面向北方行礼，所以这样说。 他去拜访惠旷律师，同时精通方等经典，所以北面侍奉他。 《南山续传》第十义解篇记载：释惠旷，姓曹，谯国人。十二岁出家，侍奉江陵宝光寺的澄法师。他精通戒律，恰逢真帝王藏，学习《摄大乘论》、《唯识论》等论著。 后来他前往大贤山诵读《法华经》、《无量义经》、《普贤观经》。历时二十天，三部经典全部读完。进而修习方等忏法，心清净，行为勤勉，殊胜的景象显现眼前。他看到道场广阔，装饰精妙庄严，但各种经书佛像纵横交错。他身在高座，脚踩绳床，口诵《法华经》，手整理经书佛像。此后，他的心神融洽清净，比平时更加爽朗。等到受了具足戒，他对律藏精通。前世的善根萌发，常常喜爱禅悦。他感到湘江以东没有值得请教的人。 大贤山在衡州。南北方向称为‘纵’，东西方向称为‘横’。谌说经像纵横，表示经典杂乱。口诵《法华经》手整理经像，表示应当用法华经的意旨，区分纯正与杂乱，使之归于正道（这种说法是正确的）。‘先世萌动’，萌即萌芽，宿世精修，善根蕴藏在八识之中，今生以善普重，如同枯萎的草根得到春天的雨露，萌芽从根部再次生长。‘怏怏’是不满足的样子。而湘江以东，有些法师禅定和智慧不能兼顾，所以感到不满足，因为没有值得请教的人。 当时有惠思禅师（武津人），名声高扬于嵩山，修行深入伊洛地区，十年如一日。