--- title: "釋氏通鑑 · 德宗(下)" description: "释氏通鑑由南宋僧人本觉編集，是一部编年体佛教史书。该书成书于宋末，以禅宗视角系统记述了从释迦牟尼佛到北宋末年的佛教传播与发展历程。内容涵盖印度与中国佛教的重要事件、高僧传记及宗派传承，融汇儒释道三教思想。作为中国早期佛教通史著作，它不仅具有重要的史料价值，更展现了宋代佛教史学的高度成就，对研究汉传佛教历史脉络与思想演变具有权威参考意义。" url: "https://rushiwowen.co/en/r/cmcxa52o200svk4046otl8fs1" --- ## 歷代編年釋氏通鑑卷之十 > Chronicle of Buddhism Through the Ages, Volume 10 宋括山一菴釋　本覺　編集 > Collected by Benjue, Monk of Yian, Kuoshan, Song Dynasty 明羼提居士　畢熈志　較訂 唐 > Tang Dynasty ### 德宗下 > Emperor Dezongbelow 己卯十五年 > Jih-mǎothe fifteenth year 四月帝誕節。敕有司備儀輦。迎教授和尚澄觀。入內殿。闡揚華嚴宗旨。觀陞高座曰。大哉真界。萬法資始。包空有而絕相。入言象而無迹。妙有不有。真空不空。我佛得之。妙踐真覺。廓淨塵習。寂寥於萬化之域。動用於一虗之中。融身利以相含。流聲光而遐燭。我皇得之。靈鑒虗極。保合大和。聖文掩於百王。淳風扇於萬國。敷玄化以覺夢。垂天真以性情。是如華嚴教旨。󳭪廓沖䆳。不可得而思議矣。失其旨也。徒脩因於曠劫。得其門也。等諸佛於一朝云云。帝顧謂羣臣曰。朕之師言雅而簡。辭典而富。能以聖法。清涼朕心。仍以清涼賜為國師之號。朕思從來執身心我人。及諸法定相。斯為顛倒。羣臣再拜稽首。頂奉明命。由是中外台輔重臣。咸以八戒。禮而師之○是歲廬山東林律大德熈怡示寂。許堯佐製其󳬴。略曰。師精貫六藝。旁達百氏。甞與魯公顏真卿。丞相趙公憬。御史盧羣等為禪侶。門人法粲等傳其教○四明庾承宣。作福州無垢淨光塔銘。略曰。觀察使柳公。監軍使魚公。相與言曰。報君莫大於崇福。崇福莫大於樹善。樹善莫大於佛教。教之本其在浮圖歟。夫塔者。上參諸天。下鎮三界。影之所蔭。如日月之照。破昏為明。鈴之所響。如金石之奏。聞聲生善。如是諸福盡歸人王。謀之既藏。相顧踴躍。食王祿者。樂於檀施。荷帝力者。悅而獻工。役無告勞。功用斯畢。皇帝嘉焉。御扎題額。錫名真元無垢淨光之塔云。 > In the fourth month, on the Emperor's birthday, an imperial decree was issued for the officials to prepare ceremonial carriages and welcome the revered Master Chengguan to the inner palace, where he would expound the profound teachings of the Huayan school. Ascending the high seat, the Master proclaimed: "How vast is the true realm! It is the source from which all phenomena arise. It encompasses both existence and emptiness, yet transcends all appearances; it enters words and images, yet leaves no trace. Wondrous existence is not existence; true emptiness is not emptiness. The Buddha realized this and awakened to ultimate truth, purifying all defilements and habitual tendencies—dwelling in stillness beyond the realm of transformation, yet acting freely within the void. Body and environment merge in mutual inclusiveness; sounds and lights radiate far and wide. Our Emperor has realized this as well: his spiritual insight reaches the utmost clarity, he preserves perfect harmony, his sage writings surpass all past rulers, and his pure influence spreads across countless nations. He spreads profound transformation to awaken the dreaming, and reveals heavenly simplicity to nurture human nature. Such is the essence of the Huayan teachings—vast, deep, and beyond all thought or words. Those who miss its meaning merely cultivate causes through countless eons; those who find its gate attain Buddhahood in a single moment." The Emperor turned to his ministers and said: "My teacher's words are elegant yet concise, his expressions refined yet rich. Through the sacred Dharma, he has brought clarity and coolness to my mind." He then bestowed upon Chengguan the title of "National Teacher Qingliang" (Clear and Cool). "I realize now," the Emperor continued, "that clinging to the self, the person, and all fixed notions of phenomena has been a form of delusion." The ministers bowed repeatedly in reverence, accepting the imperial decree. From then on, all high-ranking officials throughout the court and beyond took up the Eight Precepts, honoring him as their teacher. --- That same year, the Vinaya Master Xiyi of Donglin Temple on Mount Lu passed away. Xu Yaozuo composed his epitaph, noting in part: "The Master was thoroughly versed in the Six Arts and widely acquainted with all schools of thought. He was a spiritual companion to Duke Yan Zhenqing, Prime Minister Zhao Jing, Censor Lu Qun, and others. His disciples, including Facan, carried on his teachings." --- Yu Chengxuan of Siming composed an inscription for the Wugou Jingguang Pagoda in Fuzhou, which read in part: "The Military Commissioner, Lord Liu, and the Military Supervisor, Lord Yu, said to one another: 'To repay the Emperor, nothing is greater than promoting blessings; to promote blessings, nothing is greater than cultivating goodness; to cultivate goodness, nothing is greater than the Buddhist teaching. And is not the foundation of the teaching embodied in the pagoda? The pagoda rises to touch the heavens above and anchors the three realms below. Its shadow, like the light of sun and moon, dispels darkness and brings illumination. The ringing of its bells, like the resonance of metal and stone, awakens the mind and gives rise to goodness. All such blessings return to the ruler of the people.' Having conceived this noble plan, they looked at each other with joy and anticipation. Those who received the Emperor's bounty gladly offered their wealth; those who were blessed by imperial grace joyfully contributed their labor. None complained of hardship, and the work was completed. The Emperor, greatly pleased, inscribed the name with his own hand, bestowing upon it the title: 'The Pagoda of True Purity, Wugou Jingguang.'" 庚辰十六年 > Gengchenthe sixteenth year 逸士劉軻。游廬山黃石岩。遇高僧。因為記。略曰。軻至黃石岩。岩有棲禪子。問其所住幾年。但以手指松桂曰。毫髮我植。今環人臂。烏飛兔走。吾復何齒。世之人名為利鈎。利為名餌。吞鈎食餌。手足覊鎻。彼焉得跳躍於此乎夫。禪子脫去桎梏。四支宣展。動與雲無心。靜將石何機。物我一致。端邪徑塞。所謂非斯人不能住斯境也。師俗姓黃。名常進。以師久住。遂以其姓名岩焉。 > The hermit Liu Ke once traveled to the Yellow Stone Cliff on Mount Lu, where he met a great monk. He later recorded this account: "When I arrived at the Yellow Stone Cliff, there was a meditation master dwelling there. I asked him how many years he had lived in that place. He merely pointed to the pine and cassia trees and said, 'When they were as thin as a hair, I planted them. Now they encircle a man's arms. Time flies, the sun and moon race by—what more is there for me to count?' People of the world use fame as a hook for profit, and profit as bait for fame. Swallowing the hook and taking the bait, they bind their hands and feet in chains. How could such people leap freely in a place like this? The meditation master, having shed his fetters, stretches his limbs with ease. In motion, he is as carefree as the clouds; at rest, he is as still as the rock. Self and external things become one; the paths of crookedness are sealed off. Truly, it takes such a person to dwell in such a place. The master's secular surname was Huang, and his given name was Changjin. Because he had lived there so long, people came to name the cliff after him." 辛巳十七年 > Xinsithe seventeenth year 金陵沙門惠炬。天竺三藏勝持。編次諸祖傳法偈讖。及宗師機緣。為寶林傳○南嶽雲峰律師法證示寂。凡度學者五萬人。壽七十八。柳子厚銘其塔。復為之󳬴。略曰。乾元元年。皇帝曰。予欲俾慈仁怡愉。治于生人。惟浮圖道允廸。乃命五岳求厥元德。以義于下惟慈岳。上于尚書。其首曰。雲峯大師法證。凡蒞事五十年。貞元十七年乃沒。其徒曰詮。曰遠。曰振。曰巽。曰素。凡三千餘人。有來受律者。吾師示以尊嚴整齊。明列義類。而人知其所不為。有來求道者。吾師示以高廣通達。統其空有。而人知其所必至。元臣碩老稽首受教。髫童毀齒踴躍執役。故從吾師之命而度者。凡五萬人。吾師冬不燠裘。饑不豐食。每歲會其類。讀群經。俾聖言畢出。有以見其大。又率其仵伐木輦土。作佛塔廟洎經典。俾像法益廣。有以見其用云云。以至厥徒蒸蒸。惟大教是膺。惟憲言是懲。溥博󳭪弘。如川之增。如雲之興如嶽之不崩。終古其承柳集。 > A monk from Jinling, Huiju by name, and the Indian Tripitaka master Shengchi compiled the verses of transmission and prophecies of the patriarchs, along with the encounters and teachings of the great masters, into a work called the \*Baolin Zhuan\*. On Mount Nanyue, the Vinaya Master Fazheng of Yunfeng Peak passed away in stillness. In his lifetime, he ordained more than fifty thousand students. He lived to seventy-eight. Liu Zihou (Liu Zongyuan) inscribed his stupa and also composed a eulogy for him, which reads in brief: In the first year of Qianyuan (758 CE), the Emperor said, "I wish to bring kindness and joy to the people and govern them with compassion. Only the path of Buddhism can lead us there." He then ordered the five sacred mountains to seek out those of profound virtue to serve the people with righteousness. Among those reported to the Ministry of Rites, the foremost was the great master Fazheng of Yunfeng. He served in his role for fifty years, passing away in the seventeenth year of Zhenyuan (801 CE). His disciples—Quan, Yuan, Zhen, Xun, and Su—numbered over three thousand. To those who came to receive the precepts, our teacher showed them dignity and discipline, clearly laying out the categories of practice, so that people understood what they should refrain from. To those who came seeking the Way, our teacher revealed its vastness and depth, unifying emptiness and existence, so that people understood what they must ultimately attain. High ministers and venerable elders bowed their heads and received his teaching. Young children, having just lost their baby teeth, leaped with joy to serve him. Thus, those who received ordination under our teacher's guidance numbered fifty thousand in all. Our teacher wore no warm furs in winter and ate no rich food when hungry. Each year, he would gather his community to read the scriptures together, ensuring the sacred words were fully proclaimed—showing how vast the teaching is. He also led his followers to cut wood and carry earth to build stupas, temples, and scriptures, spreading the Dharma's form ever wider—showing how practical its application isand so on. His community flourished, all embracing the great teaching and heeding the admonitions of the Dharma. Broad and profound, they grew like a swelling river, rose like clouds, and stood firm like an unshakable mountain—enduring through the agesfrom Liu Zongyuan's collected works. 壬午十八年 > Renwu the eighteenth year 癸未十九年 > Guisi yearthe nineteenth year 東都聖善寺大師凝公示寂。翰林白居易作八漸偈吊之。其序曰。居易甞求心要於師。師賜教焉。曰。觀覺定慧。明通濟捨。由是入於耳貫於心。嗚呼今師之報身則化。師之八言不化。至哉八言。實先生忍觀之漸門也。故廣一言為一偈。謂之八漸偈。蓋欲以發揮師之心教。且明居易不敢失墜也。既而升于堂。禮于牀。跪而唱。泣而去偈曰。○觀○以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄○覺○惟真常在。為妄所蒙。真妄苟辨。覺生其中。不離妄有。而得真空○定○真若不滅。妄即不起。六根之源。湛如止水。是為禪定。乃脫生死○慧○專之以定。定猶有繫。濟之以慧。慧則無滯。如珠在盤。盤定珠慧○明○定慧相合。合而後明。明彼萬物。物無遺形。如大圓鏡。有權無高○通○慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在○濟○通力不常。應念而變。二相非有。隨求而見。是大慈悲。□一濟萬○捨○眾苦既濟。大悲亦捨。苦既非真。悲亦是假。是故眾生。實無度者○濬上人歸淮南。柳宗元子厚作序送之。略曰。金仙氏之道。蓋本於孝敬。而後積以眾德。歸於空無。其教曰禪。曰法。曰律。以誘掖謎濁世用寂無。上人窮討祕義。發明上乘。奉威儀三千。雖造次必備。甞以此道宣於江湖之人。皆悅其風而受賜。攀慈航望彼岸者。蓋千百計。天子聞之。徵至闕以問焉。導揚本教。頗甚稱旨。京師士眾方且翹然。仰大雲之澤。以植德本。而上人不勝顧復之恩。退懷省侍之禮。𢢽迫上乞。遂無以奪。由是杖錫東顧。振衣晨往。右司員外郎劉公。通達釋教。與上人為方外游。始榮其至。今惜其去。於是合郎署之友。詩以貺之。退使孺子執簡而序之。因繫其辭曰。上人專於律行。恒久彌固。其儀刑後學者歟。誨於生靈。觸類蒙福。其積眾德者歟。覲干骨堂。視遠如邇。其本孝敬者歟。若然者是將心歸空無。捨筏登地。固何從而識之乎柳集。 > The Great Master Ning Gong of Shengshan Temple in the Eastern Capital passed away. Bai Juyi, a scholar of the Hanlin Academy, composed eight gradual verses in his memory. His preface reads: "I once sought the essential teachings of the mind from the Master, and he instructed me, saying: 'Contemplate, Awaken, Concentrate, Wisdom, Clarity, Penetration, Compassion, Renunciation.' From that moment, these words entered my ears and penetrated my heart. Alas, now the Master's physical body has transformed, but his eight words remain unchanged. How profound are these eight words! They are truly the gradual gate through which the Master contemplated reality. Therefore, I have expanded each word into a verse, calling them the Eight Gradual Verses. This is to illuminate the Master's mind-teaching and to make clear that I, Bai Juyi, do not dare to let it fall away. Afterwards, I ascended the hall, paid respects at his couch, knelt and chanted, and departed in tears." Verses: Contemplation: With the eye of the mind, one contemplates the appearances outside the mind. From what do they arise? From what do they vanish? Contemplate again and again, and then discern the true from the false. Awakening: Only the true is ever present, though it is obscured by the false. Once true and false are distinguished, awakening arises within. Without leaving the false, one attains the true emptiness. Concentration: If the true does not perish, the false cannot arise. The source of the six senses is clear, like still water. This is meditative concentration, and it liberates one from birth and death. Wisdom: Devoted to concentration, but concentration still has attachment. Aided by wisdom, wisdom has no obstruction. Like a pearl on a plate: the plate is concentration, the pearl is wisdom. Clarity: When concentration and wisdom unite, clarity follows. It illuminates all things, leaving no form unseen. Like a great perfect mirror, shining everywhere without exception. Penetration: When wisdom reaches its peak, clarity arises. Clarity is not obscured. When clarity reaches its peak, penetration arises. Penetration has no obstacles. What are these obstacles? The freedom to transform at will. Compassion: The power of penetration is not fixed; it responds to thought and transforms. Though the two aspects are not ultimately real, they appear in response to seeking. This is great compassion, rescuing all as one. Renunciation: Once all suffering is relieved, even great compassion is renounced. Since suffering is not ultimately real, compassion too is a relative notion. Therefore, in truth, no living being is actually saved. Master Jun returned to the Huainan region. Liu Zongyuan, also known as Zihou, wrote a preface to see him off. It reads in brief: "The path of the Golden Immortal (the Buddha) is rooted in filial piety and respect, and only then accumulates various virtues, ultimately returning to emptiness. Its teachings are Chan (meditation), Dharma (doctrine), and Vinaya (discipline), used to guide and support those lost in the turbid world, leading them to stillness and awakening. The Master has delved deeply into the secret meanings, illuminating the supreme vehicle. He upholds the three thousand rules of conduct, observing them even in haste. He has proclaimed this path among the people of the rivers and lakes, and all have delighted in his presence and received his blessings. Those who climbed aboard the ship of compassion to gaze toward the other shore numbered in the hundreds and thousands. When the emperor heard of him, he summoned him to the capital to question him. The Master expounded the fundamental teachings and greatly pleased the emperor. The scholars and populace of the capital were filled with admiration, looking up to the clouds of great compassion to plant their roots of virtue. But the Master, unable to bear the longing for his parents, withdrew and requested permission to return home and fulfill his duties of care. His earnest plea could not be denied. Thus, staff in hand, he turned eastward, and at dawn, shaking out his robes, he departed. Vice Minister Liu of the Right Bureau, who was well-versed in Buddhism and considered the Master a companion beyond the mundane world, had rejoiced at his arrival and now lamented his departure. Together with his colleagues in the ministry, they composed poems to honor him. Liu then asked me to take up the brush and write this preface. Hence I add these words: The Master is devoted to the practice of discipline, steadfast and enduring. Is he not a model for later students? He teaches all living beings, and every encounter brings blessings. Is he not one who accumulates all virtues? He goes to visit his parents' graves, seeing what is distant as near. Is he not one rooted in filial piety and respect? If this is so, then he is one who turns his mind toward emptiness, abandons the raft, and sets foot on the shore. How could one ever grasp him through ordinary means?" From Liu Zongyuan's collected works 甲申二十年 > Jiashentwenty years 正月南岳般舟和尚卒。柳子厚作第二󳬴。其詞略曰。和尚曰日悟。心大而行密。體卑而道尊。以為由定發慧。必用毗尼為之室宇。遂究觀祕義。登壇蒞事。度比丘眾。歲凡千人者。三十有七。而道不慁。以為去凡即聖。必以三昧為之軌道。遂脩明要奧。得以觀佛道場專精。長跪右遶。凡七日者。百有二十。而志不衰。師即崇嶺作精室。凡南方人。顓念佛三昧者。必由於是。命曰般舟臺焉。嗚呼無得而脩。故念為實相。不取於法。故律為大乘。萬行方厲。一性恒如。寂用之涯。不可得也柳集。 > In the first month of that year, the monk Warden of the Southern Peak's Repentance Hall (Banzhou) passed away. Liu Zihou (Liu Zongyuan) wrote the second inscription for him. The inscription says, in brief: The monk's name was Riwu (Daily Awakening). His mind was vast, yet his conduct was meticulous; his outward bearing was humble, yet his path was noble. He believed that meditative concentration gives rise to wisdom, and that the monastic precepts (Vinaya) must serve as the foundation for this. He therefore delved into the profound and secret teachings, ascended the ordination platform to conduct ceremonies, and ordained assemblies of monks—amounting to about a thousand people each year for thirty-seven years—without ever tiring of the way. He held that to transcend the ordinary and attain sagehood, the practice of samadhi (deep meditative absorption) must be the path. He then clarified the essential and profound doctrines, and was able to practice single-mindedly in the contemplation hall of the Buddha, kneeling upright and circumambulating to the right—for a total of one hundred and twenty sessions of seven days each—without his resolve weakening. The master built a hermitage on a high ridge. All those in the south who devoted themselves to the samadhi of mindful recollection of the Buddha came through this place. He named it the Banzhou Terrace (Samadhi Terrace). Alas! Having attained nothing, therefore mindfulness itself is the true mark of reality. Not clinging to Dharma, therefore the precepts are the Great Vehicle (Mahayana). Myriad practices were diligently cultivated, while the one true nature remained ever thus. The bounds of this tranquil and luminous activity cannot be grasped.