帛遠，字法祖，本姓萬氏，河內人。父威達以儒雅知名，州府辟命皆不赴。祖少發道心，啟父出家，辭理切至，父不能奪，遂改服從道。祖才思俊徹，敏朗絕倫，誦經日八九千言，研味《方等》，妙入幽微。世俗墳素，多所該貫。乃於長安造築精舍，以講習為業，白黑宗稟，幾且千人。晉惠之末，太宰河間王顒鎮關中，虛心敬重，待以師友之敬，每至閑辰靖夜，輒談講道德。于時西府初建，俊乂甚盛，能言之士，咸服其遠達。
Bóyuǎn, whose Dharma name was Fǎzǔ, was born into the Wàn family and hailed from Hénèi. His father, Wēidá, was well-known for his Confucian refinement and learning. Although the local government repeatedly summoned him to serve as an official, he never accepted. From a young age, Bóyuǎn developed a deep spiritual intent and asked his father for permission to become a monk. His reasoning was so sincere and compelling that his father could not refuse, so he eventually abandoned lay life and took up the Buddhist path.
Bóyuǎn was exceptionally brilliant and sharp-minded, surpassing all others. He could recite eight or nine thousand words of scripture each day. He studied and savored the Vaipulya Sutras, penetrating deeply into their subtle and profound meanings. He also had a thorough grasp of worldly classics and historical texts. In Cháng'ān, he built a quiet retreat where he made teaching and discussion his life’s work. Both monastics and laypeople respected him, and nearly a thousand people gathered to receive his instruction.
At the end of the reign of Emperor Huì of Jin, the Grand Chancellor Héjiān's prince, Yóng, governed Guānzhōng. He sincerely respected Bóyuǎn, treating him with the honor due a teacher or friend. Whenever there was leisure time on quiet evenings, they would discuss the Way and virtue. At that time, the western government had just been established and was filled with many outstanding talents. Yet even the most eloquent speakers all acknowledged Bóyuǎn’s profound insight.
祖見群雄交爭，干戈方始，志欲潛遁隴右，以保雅操。會張輔為秦州刺史，鎮隴上，祖與之俱行。輔以祖名德顯著，眾望所歸，欲令反服，為己僚佐。祖固志不移，由是結憾。先有州人管蕃，與祖論議，屢屈於祖，蕃深銜恥恨，每加讒構。祖行至汧縣，忽語道人及弟子云：「我數日對當至。」便辭別，作素書，分布經像及資財都訖。明晨詣輔共語，忽忤輔意，輔使收之行罰。眾咸怪惋，祖曰：「我來此畢對，此宿命久結，非今事也。」乃呼十方佛。祖，前身罪緣，歡喜畢對，願從此以後，與輔為善知識，無令受殺人之罪。遂便鞭之五十，奄然命終。輔後具聞其事，方大惋恨。初，祖道化之聲，被於關隴，崤函之右，奉之若神，戎晉嗟慟，行路流涕。隴上羌胡，率精騎五千，將欲迎祖西歸，中路聞其遇害，悲恨不及，眾咸憤激，欲復祖之讎，輔遣軍上隴，羌胡率輕騎逆戰，時天水故涱下督富整，遂因忿斬輔，群胡既雪怨恥，稱善而還，共分祖屍，各起塔廟。
As the Master saw warlords contending and warfare beginning, he intended to retreat to Longyou to preserve his noble character. At that time, Zhang Fu was appointed Governor of Qinzhou, stationed in Longshang, and the Master traveled with him. Because the Master's virtue and reputation were eminent and the people's hopes were fixed on him, Zhang Fu wanted him to return to lay life and become his assistant. But the Master's resolve remained unshaken, which created resentment between them.
Earlier, there was a local named Guan Fan who had debated with the Master and been repeatedly refuted. Bearing deep shame and hatred, Fan constantly spread slander. When the Master arrived at Qianshan County, he suddenly said to the monks and disciples, "My karmic reckoning will arrive within a few days." He then bid farewell, wrote instructions in plain silk, and distributed all scriptures, images, and belongings.
The next morning, when he went to speak with Zhang Fu, he inadvertently offended him. Zhang Fu ordered his arrest and punishment. Everyone was shocked and saddened, but the Master said, "I came here to settle this karmic debt. This is an old knot tied long ago, not something of today's making." He then called upon the Buddhas of the ten directions. "Whatever karmic offenses I have from past lives, I happily accept this reckoning. May it be that from now on, I become a spiritual friend to Zhang Fu, so that he does not incur the sin of killing." Then he was given fifty lashes and passed away quietly.
Afterward, Zhang Fu learned the full story and was filled with deep regret and sorrow.
In the beginning, the Master's teachings spread throughout Guanlong and the region west of the Xiaohan Pass. People revered him as a god. Both non-Chinese and Chinese alike wept with grief, even travelers on the road shed tears. The Qiang and Hu tribes of Longshang led five thousand elite cavalry to welcome the Master back to the west. On the way, they heard of his murder. Filled with grief and fury, they grew enraged and sought to avenge the Master. Zhang Fu sent troops to Longshang, but the Qiang and Hu forces met them with light cavalry. At that time, Fu Zheng of Tianshui, the former commander of Dangdu, killed Zhang Fu in a fit of anger. The tribes, having wiped out their shame and hatred, acclaimed the deed and returned. They divided the Master's relics and built stupas and temples to honor him.
輔字世偉，南陽人，張衡之後。雖有才解，而酷不以理，橫殺天水太守封尚，百姓疑駭，因亂而斬焉。管蕃亦卒以傾險致敗。後少時有一人，姓李名通，死而更蘇云：「見祖法師在閻羅王處，為王講《首楞嚴經》，云：『講竟，應往忉利天。』又見祭酒王浮，一云道士基公，次被鎖械，求祖懺悔。」昔祖平素之日，與浮每爭邪正，浮屢屈，既瞋不自忍，乃作《老子化胡經》，以誣謗佛法，殃有所歸，故死方思悔。孫綽《道賢論》以法祖匹嵆康，論云：「帛祖釁起於管蕃，中散禍作於鍾會，二賢並以俊邁之氣，昧其圖身之慮，栖心事外，輕世招患，殆不異也。」其見稱如此。
Fu, styled Shiwei, was a native of Nanyang and a descendant of Zhang Heng. Although he had intelligence, he was extremely cruel and unreasonable. He wrongfully killed the Governor of Tianshui, Feng Shang, causing the common people to become suspicious and terrified. In the ensuing chaos, he himself was killed. Guan Fan also ultimately brought about his own downfall through deviousness.
Some time later, a man named Li Tong died but then revived. He said, "I saw Dharma Master Ancestor (Fazu) at King Yama's court, explaining the *Shurangama Sutra* for the King. He said, 'After this lecture, I will go to the Trāyastriṃśa Heaven.' I also saw the Daoist leader Wang Fu (also known as Daoist Ji) in chains and fetters, pleading with Ancestor for forgiveness."
In the past, Ancestor had often debated with Wang Fu about the truth of their respective faiths. Fu was repeatedly defeated. Unable to bear his shame and anger, he wrote the *Scripture on the Conversion of the Barbarians by Laozi* to slander Buddhism. His wrongdoing eventually caught up with him, and it was only on his deathbed that he regretted his actions.
Sun Chuo’s *Treatise on Virtuous Recluses* compared Master Ancestor (Fazu) to Ji Kang, saying: "Bozu's calamity arose from Guan Fan, while the Secretarial Lord's (Ji Kang's) misfortune originated from Zhong Hui. Both worthy men, with their outstanding and free-spirited natures, neglected to consider their own personal safety. By placing their hearts on matters outside the world and treating worldly affairs lightly, they brought misfortune upon themselves. The two cases are hardly different." This was how highly Ancestor was regarded.
祖既博涉多閑，善通梵漢之語，甞譯《惟逮》、《弟子本》、《五部僧》等三部經，又注《首楞嚴經》。又有別譯數部小經，值亂零失，不知其名。
The Patriarch was widely learned and highly accomplished, fluent in both Sanskrit and Chinese. He translated three scriptures: the *Wei Dai Jing*, the *Disciple’s Root* (Disi Ben), and the *Five Division Sangha* (Wu Bu Seng). He also wrote a commentary on the *Surangama Sutra*. Additionally, he translated several shorter sutras, but these were lost during times of upheaval, and their titles are now unknown.
祖弟法祚，亦少有令譽，被博士徵，不就。年二十五出家，深洞佛理，關隴知名。時梁州刺史張光，以祚兄不肯反服，輔之所殺。光又逼祚令罷道，祚執志堅貞，以死為誓，遂為光所害，春秋五十有七。注《放光般若經》及著《顯宗論》等。光字景武，江夏人，後為武都在楊難敵所圍，發憤而死。
Dharma's younger brother Fazu was also renowned for his good reputation from a young age. He was recruited as an Erudite Scholar but did not accept the position. At the age of twenty-five, he renounced the household life, delving deeply into Buddhist teachings and becoming well-known in the Guanzhong and Longyou regions. At that time, Liangzhou Governor Zhang Guang had Fazu's elder brother killed for refusing to return to secular life. Guang then pressured Fazu to abandon the monastic path. Fazu remained steadfast in his resolve, swearing by death, and was ultimately executed by Guang at the age of fifty-seven. He wrote commentaries on the *Fangguang Prajnaparamita Sutra* and composed works such as the *Manifestation of Principle Treatise*. Zhang Guang, courtesy name Jingwu, was a native of Jiangxia. He later died of frustration after being besieged by Yang Nandi in Wudu.
時晉惠之世，又有優婆塞衛士度，譯出《道行般若經》二卷。士度本司州汲郡人，陸沈寒門，安貧樂道，常以佛法為心。當其亡日，清淨澡漱，誦經千餘言，然後引衣屍臥，奄然而卒。
During the Jin Dynasty's Emperor Hui period, a lay Buddhist named Wei Shidu translated the two-volume *Daoxing Bore Sutra* (Prajnaparamita Sutra). Shidu was originally from Ji Commandery in Sizhou, born into a humble and impoverished family. He was content in poverty and devoted to the Way, always keeping the Buddha's teachings in his heart. On the day of his passing, he bathed and rinsed, recited over a thousand words of scripture, then lay down with his robes arranged, and peacefully passed away.