English
English version: He mastered both scriptures. He pioneered lecturing on the *Lotus Sutra* (*法华经*), answering doubts and difficulties with eloquence, leaving everyone in admiration. However, his appearance was not handsome, so people at the time had a saying: 'If the black *shami* (沙弥, novice monk) comes, the high seat will face disaster.' Later, encountering turbulent times and lacking food and clothing, he focused on the *Nirvana Sutra* (*涅槃经*), unconcerned with hunger and cold. Thus, a grain of rice, supplemented with some vegetables, a single garment, supplemented with some grass, was his entire life. He refined his body almost to the limit, but his spirit progressed daily. Then he went to Touguang Temple (*投光寺*) to receive the full precepts. Since his wisdom and learning were renowned, everyone pleaded with him to lecture on the scriptures, so he lectured in turn on the *Ten Stages Sutra* (*十地经*), *Bodhisattva-bhumi Sutra* (*地持经*), *Lankavatara Sutra* (*楞伽经*), *Nirvana Sutra* (*涅槃经*), and other scriptures, and wrote commentaries and annotations. He used the offerings he received to build a mountain temple. At the highest point of the mountain, he built the Maitreya Hall (*弥勒殿*), with various solemn and magnificent decorations, exhausting all his efforts. He provided the four requisites (food, clothing, bedding, and medicine) to one hundred and fifty monks. Later, the Qi Dynasty's suppression of Buddhism did not affect this mountain temple. He secretly wore secular clothes and continued to practice his Buddhist studies as usual. He vowed that if he died, he would be able to see Maitreya Bodhisattva (*慈氏菩萨*, the future Buddha). If he had any remaining lifespan, he hoped to see the flourishing of the Dharma. He once again prostrated before Maitreya Tathagata (*慈氏如来*, another name for Maitreya Buddha), but his body was very weak, so he had to sit in a sedan chair, carried by his disciples, to go to the mountain temple. He clasped his hands in prayer three times, circumambulated the Buddha image three times to the right, and then returned to his mountain hermitage. He recited the *Vimalakirti Sutra* (*维摩诘经*) and the *Queen Srimala Sutra* (*胜鬘经*), and passed away after finishing one scroll, at the age of eighty-six, on the eighteenth day of the seventh month of the second year of the Great Xiang era of the Zhou Dynasty (580 AD). Dhyana Master Tan Yan (*昙衍法师*) Dhyana Master Tan Yan (*昙衍法师*), whose surname was Xiahou (*夏侯*), was a native of Nanyan Prefecture (*南兖州*). When he was born, he already had teeth, which the world considered an unusual sign. He began studying at the age of seven and was exceptionally intelligent. At the age of fifteen, he was selected as a state official. Whenever he had free time, he would listen to monks lecturing on the scriptures. At the age of eighteen, he was recommended as a talented scholar to be sent to the court. Passing by the Dharma seat of Guang Gong (*光公*), he received the precepts of refuge and abandoned secular affairs, focusing on the study of Buddhist principles. After studying for three years, his achievements surpassed his predecessors. At the age of twenty-three, he went to Touguang Temple (*投光寺*) to become a monk and received the full precepts. He did not have enough time to listen to the scriptures, so he reduced his food and sleep. Therefore, his lecturing on the scriptures was uninterrupted. He praised the profound Buddhist principles. On the eighteenth day of the second month of the first year of the Kaihuang era (581 AD), he suddenly told his attendants that impermanence was approaching. Then he recited the name of Maitreya Buddha (*弥勒佛*, also known as Cishi, *慈氏*), and his voice and breath ceased. It was noon at that time, and the monks nearby watched together, and his face was joyful and peaceful. He was seventy-nine years old at that time. Since the birth of Dhyana Master Tan Yan (*昙衍法师*) --------------------------------------------------------------------------------
Chinese
。殊相感人。而立操贞直。但见经像。必奉礼迎送。道遇贫陋。必悲怜垂泣。恒乐听戒。生来两阙。维摩胜鬘。日缘一遍。未终之前。有梦见衍朱衣螺发颁垂于背。二童侍之升空。而面北高逝。寻尔便终。时共以为天道者矣。 道丕法师 丕。长安贵胄里人也。母许氏。为求其息。常持观音普门品。忽梦神光烛身。因尔妊焉。及其诞生。如天童子。七岁忽绝荤膻。每游精舍。怡然忘返。遂白母往保寿寺。礼继能法师。尊为轨范。九岁善梵音礼赞。十九岁学通金刚经义。便行讲贯。至二十七岁。遇曜州牧娄继英。招丕住洛阳福先弥勒院。即晋道安翻经创洛之地也。天祐三年丙寅。济阴王赐紫衣。后唐庄宗署大师曰广智。丕精勤不懈。一佛一礼佛名经。法华。金刚。仁王。上生四经。逐一字一礼。然其行头陀十二行。乞食时至。二弟子随行。又立礼首楞严经二年。以显德二年乙卯六月八日微疾。十日令弟子早营粥食。告云。今有首楞严菩萨众多相迎。令鸣椎。俄然而化。春秋六十七。僧腊四十七。首楞严菩萨。惟内院多。今相迎。乃上生之明证也。 兜率龟镜集卷中 音释 雕 (与雕同。治玉也) 锴 (音楷。好铁也) 球琳 (上音球。下音林。皆 现代汉语译本：他特殊的相貌感动人。他树立了忠贞正直的操守。只要见到佛经佛像，必定恭敬地礼拜迎接和护送。在路上遇到贫穷困苦的人，必定悲悯地流泪。他总是乐于听闻戒律，生来就缺少（某些器官或能力）。每天诵读《维摩经》和《胜鬘经》一遍。在他去世之前，曾梦见衍法师身穿红衣，头发像螺壳一样卷曲，头发披散在背上，有两个童子侍奉着他升上天空，面向北方高飞而去。不久之后他就去世了，当时人们都认为他是得道成仙了。 道丕法师 道丕法师，是长安贵族里的人。他的母亲许氏，为了求得儿子，经常持诵《观音普门品》。忽然梦见神光照耀全身，因此怀孕。等到他出生时，就像天上的童子一样。七岁时忽然断绝了荤腥。每次到寺庙游玩，都怡然自得，流连忘返。于是告诉母亲，前往保寿寺，礼拜继能法师，尊奉他为行为规范的榜样。九岁时擅长梵音礼赞。十九岁时学通了《金刚经》的义理，就开始讲经说法。到二十七岁时，遇到曜州牧娄继英，邀请道丕法师住持洛阳福先弥勒院，这里是晋朝道安法师翻译佛经，开创洛阳佛法之地。天祐三年（906年），济阴王赐予他紫衣。后唐庄宗署名为广智大师。道丕法师精进勤勉，一佛一礼地礼拜佛名经，并逐字一礼地礼拜《法华经》、《金刚经》、《仁王经》、《上生经》四部经典。他奉行头陀十二行，乞食时，有两个弟子跟随。又立志礼拜《首楞严经》两年。在显德二年（955年）六月初八稍微感到不适，初十让弟子早点准备粥饭，告诉他们说：‘现在有《首楞严经》中的菩萨前来迎接。’让敲椎。不久就圆寂了，享年六十七岁，僧腊四十七年。《首楞严经》中的菩萨，通常只在内院出现，现在前来迎接，是往生兜率内院的明显证据。 《兜率龟镜集》卷中 音释 雕 （与“雕”相同。指雕琢玉石。） 锴 （音“楷”。指优质的铁。） 球琳 （“球”音“球”，“琳”音“林”。都是
English
English version: His extraordinary appearance moved people. He established a reputation for loyalty and integrity. Whenever he saw Buddhist scriptures or images, he would respectfully greet, welcome, and escort them. When he encountered the poor and destitute on the road, he would compassionately weep for them. He always enjoyed listening to the precepts, and he was born with some deficiencies (in organs or abilities). He recited the Vimalakirti Sutra and the Srimala Sutra once every day. Before his death, he dreamed of Master Yan wearing red robes, with hair curled like conch shells and hanging down his back, attended by two young boys, ascending into the sky and flying high towards the north. Soon after, he passed away, and people at the time believed that he had attained enlightenment and become an immortal. Dào Pī, the Dharma Master Dào Pī was from a noble family in Chang'an. His mother, Xu, in order to have a son, often recited the Universal Gate Chapter of the Avalokitesvara Sutra. Suddenly, she dreamed of divine light illuminating her body, and thus she became pregnant. When he was born, he was like a celestial child. At the age of seven, he suddenly stopped eating meat. Every time he visited a monastery, he was delighted and lingered, forgetting to return. So he told his mother that he wanted to go to Baoshou Temple and pay respects to Dharma Master Ji Neng, honoring him as a model of conduct. At the age of nine, he was skilled in chanting praises in Sanskrit. At the age of nineteen, he mastered the meaning of the Diamond Sutra and began to lecture on it. At the age of twenty-seven, he met Lou Jiying, the governor of Yaozhou, who invited Dào Pī to reside at the Fuxian Maitreya Monastery in Luoyang, which was the place where the Jin Dynasty monk Dào Ān translated scriptures and founded Buddhism in Luoyang. In the third year of Tianyou (906 AD), the Prince of Jiyin bestowed upon him a purple robe. Emperor Zhuangzong of the Later Tang Dynasty named him Great Master Guangzhi. Dào Pī was diligent and tireless, prostrating to each Buddha and reciting the names of the Buddhas in the Buddha Name Sutra, and prostrating to each word of the four sutras: the Lotus Sutra, the Diamond Sutra, the Benevolent Kings Sutra, and the Upper Birth Sutra. He practiced the twelve dhuta practices, and when it was time to beg for food, two disciples followed him. He also vowed to prostrate to the Surangama Sutra for two years. On the eighth day of the sixth month of the second year of Xiande (955 AD), he felt slightly unwell. On the tenth, he told his disciples to prepare porridge early, saying, 'Now there are Bodhisattvas from the Surangama Sutra coming to welcome me.' He asked them to strike the chime. Soon after, he passed away peacefully at the age of sixty-seven, with forty-seven years as a monk. The Bodhisattvas from the Surangama Sutra usually only appear in the inner court, but now they are coming to welcome him, which is clear evidence of his rebirth in the inner court of Tushita Heaven. Tushita Mirror Collection, Volume Middle Phonetic Annotations 雕 (diāo) (Same as 雕. Refers to carving jade.) 锴 (kǎi) (Pronounced kǎi. Refers to high-quality iron.) 球琳 (qiú lín) (qiú and lín. Both are -------------------------------------------------------------------------------- 美玉也) 荂 (音夸。花荣也) 六事法 (念佛。法。僧。施。戒。天。也) 饷 (音商去声。馈也。进食于尊也) 卍新续藏第 88 册 No. 1643 兜率龟镜集 兜率龟镜集卷下
Chinese
广州南海宝象林沙门释弘赞在犙辑 ○中集之余 宝袭法师 袭。贝州人。僧休法师之弟子。十八归依。诵经为业。后听经。偏以智度论为宗。布响关东。高问时杰。从休入京。训勖为任。有弟子明洪。善大论。亦以荣望当时。绍宗师业。召入普光寺。时复弘法。而专营浴供。月再洗僧继踵安公。归心慈氏。故得临终正念。嘱望而升兜率也。 智晓禅师 晓。不详氏族。招集禅徒。自行化俗。供给定学。自知终日。急唤汰禅师付嘱讫。上佛殿礼辞。遍寺僧众。咸乞欢喜。于禅居寺。大斋将散。谓汰曰。吾往兜率天听般若去。汰曰弟前去。我七日即来。其夜三更坐亡。至四更识神往遍学寺。寺相去十里。至汰禅师床前。其明如昼。云晓欲远逝。故来相别。不得久住。汰送出三重门外。别讫。入房踞床。忽然还暗。弟子问云。闻师与人语声。取火通照。三门并闭。方悟晓之神力。出入无间。即遣往问。果云已逝。汰后七日。无何坐终。 荂 (音夸，指花朵的荣华) 六事法 (指念佛、法、僧、施、戒、天这六件事) 饷 (音商，去声。指馈赠，向尊者进献食物) 卍新续藏第 88 册 No. 1643 兜率龟镜集 兜率龟镜集卷下 广州南海宝象林沙门释弘赞在犙辑 ○中集之余 宝袭法师 袭法师，贝州人，是僧休法师的弟子。十八岁时归依佛门，以诵经为业。后来听经，尤其以《智度论》为宗，名声响彻关东，成为当时杰出的人物。跟随休法师入京，被训导以承担重任。有一位弟子名叫明洪，精通《大智度论》，也以其声望闻名于当时，继承了宗师的衣钵。被召入普光寺，时常弘扬佛法，并且专门营办浴佛供养，每月两次为僧众洗浴，效法安世高。一心向往慈氏菩萨（弥勒菩萨），所以在临终时能够保持正念，期望往生兜率天。 智晓禅师 智晓禅师，不清楚他的氏族。他招集禅徒，自行教化世俗，供给禅定学习。他预知自己将要离世，急忙叫来汰禅师，将后事嘱托完毕。然后到佛殿礼拜告辞，遍告寺中僧众，希望得到大家的欢喜。在禅居寺，斋饭将要结束时，对汰禅师说：‘我要往生兜率天听闻般若去了。’汰禅师说：‘师兄先去，我七日后就来。’当天夜里三更时分，智晓禅师坐化圆寂。到了四更时分，他的识神前往遍学寺，两寺相距十里。到了汰禅师的床前，如同白昼一般明亮。说：‘智晓要远去了，所以来与您告别，不能久留。’汰禅师送他到三重门外，告别完毕。汰禅师回到房间，坐在床上，忽然又变得昏暗。弟子问道：‘听到师父与人说话的声音。’点火照看，三重门都关闭着。这才明白智晓禅师的神力，出入没有阻碍。立即派人去询问，果然说智晓禅师已经圆寂。汰禅师在七日后，也无疾而终，坐化圆寂。