佛祖統紀 33.41

33.41

述曰。昔真隱史越王。嘗過金山慕水陸齋法之盛。乃施田百畮。於月波山專建四時水陸。以為報天地君親之舉。且親製疏辭刻石殿壁。撰集儀文刊板於寺。既而孝廟聞而嘉之。賜以水陸無礙道場宸翰扁於殿。逮今百年修供惟謹。去月波里所有梵苑曰尊教。師徒濟濟率沙門族姓三千人。施財置田。一遵月波四時普度之法。先是尊教同人有謂。越王疏旨之辭。專為平昔仕官報。效君親之舉。美則美矣。而於貴賤貧富未見平等修供之意。乃力挽志磐續成新儀六卷。推廣齋法之盛。而刻其板。復依準名位。繪像㡧者二十六軸。及今創立齋會。於是儀文像軸皆得其用。時主其事者。寺沙門處謙清節文學師竑。以法施者。月波住山宗淨也。以文字施者。則志磐也。當願十方伽藍。視此為法。大興普度之道。

I comment: In the past, Master Shi, Prince of Yue, Zhenyin, once passed by Jinshan and admired the grandeur of the Water and Land Retreat ritual; he then donated one hundred mu of fields to specifically establish the Water and Land Retreat of the four seasons on Mount Yuebo, as an act of repaying heaven, earth, sovereign, and parents. Furthermore, he personally composed the text of the memorial, had it carved on the stone walls of the hall, and compiled the ritual texts, printing the blocks at the temple. Soon afterwards, Emperor Xiaozong heard of it, praised it, and bestowed an imperial calligraphy plaque for the hall reading 'Water and Land Bodhimaṇḍa of Unhindered Liberation'. Up to now, for a hundred years, the offerings have been maintained with utmost reverent care. One li from Yuebo, there is a Buddhist cloister named Zunjiao. Its master and disciples, vast in number, led three thousand monks and prominent clans to donate wealth and purchase land, completely following the Yuebo method of universal salvation across the four seasons. Prior to this, colleagues at Zunjiao observed that the intention of Prince Yue's memorial text was solely to repay his past career as an official and his service to sovereign and parents; though beautiful, it lacked the intent of making offerings equally across noble and humble, poor and rich. They therefore urged Zhipan to complete a continuation of the new ritual in six rolls, expanding the grandeur of the retreat method, and carving its printing blocks. Furthermore, according to the proper titles and ranks, twenty-six hanging scrolls of painted images were made. Now, as the retreat assembly has been founded, both the ritual texts and the image scrolls are put to proper use. Those in charge of the affairs at the time were the temple monks Chuqian, Qingtie, and the Scholar-Monk Hong; the one who gave the Dharma gift was Zongjing, abbot of Yuebo; and the one who gave the gift of text was Zhipan. We aspire that the monasteries of the ten directions will take this as a model and greatly promote the path of universal salvation.