[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 37.6 # 佛祖統紀 37.6 佛祖統紀 37.6 - **Language:** Classical Chinese ### [37.6](https://indike.org/pramana/in.bauddha.taisho.2035.37.6) 二年。帝問誌公。國有難否。誌指喉及頸（讖候景也）享國幾何。曰元嘉元嘉（宋文帝元嘉至三十年。重言之者。過元嘉也）帝臨政苛急。誌假帝神力見先君受苦地下。由是䘏刑。嘗詔張僧繇寫誌真。誌以指剺破面門出十二面觀音相。或慈或威。僧繇竟不能寫。時法雲雲光二師。每講法華天華飛集。帝以其證聖。於便殿夜焚書。請誌公及光雲齋。翌日誌公獨至○扶南國沙門曼陀羅來進珊瑚佛像。詔譯經於揚都○四月八日。帝於重雲殿親製文。率群臣士庶二萬人。發菩提心永棄道教。其文云。願使未來生世童真出家廣弘經教化度含識同成佛道。寧在正法中長淪惡道。不樂依老子教暫得生天。十一月。勅公卿百僚侯王宗族。並棄道教舍邪歸正。三年。帝御重雲殿講經。以枳園寺法彪為都講。彪先一問。帝方酬答。載索載徵並通玄妙○帝嘗夢神僧曰。六道四生受苦無量。何不作水陸大齋普濟群靈。帝乃披覽藏經創製儀文。三年乃成。遂於金山寺修供。命沙門僧祐宣文。大彰感驗（事具光顯志）○勅於舊宅建光宅寺。因宅七日放光。故以為名。勅法雲法師為光宅寺主。創立僧制為後世法○沙門智稜善涅槃淨名。尤通莊老。後值寇還俗。道士孟悉達勸為黃冠。見道家諸經略無宗旨。遂引佛教為之潤色。解西昇妙真諸經義。皆自稜始。武帝未捨道教時。引稜於五明殿竪義。暮年為諸道士講西昇經。忽失音舌卷於座上委頓而死。眾以為叛教之報（僧鏡錄）。 > Second year. The Emperor asked Master Baozhi whether the state would face disasters. Zhi pointed to his throat and neck (prophesying Hou Jing). He asked how long he would enjoy the state. Zhi replied, 'Yuanjia, Yuanjia!' (Emperor Wen of the Song's Yuanjia era reached thirty years; repeating it meant exceeding Yuanjia.) When the Emperor administered the government with harshness and severity, Zhi used his supernatural power to let the Emperor see his late father suffering underground, because of which he showed leniency in punishments. Once Zhang Sengyou was imperial ordered to paint Zhi's portrait; Zhi tore open his face with his fingers, revealing the features of the Twelve-Faced Avalokiteśvara, sometimes compassionate and sometimes awesome; Sengyou was ultimately unable to paint it. At that time, whenever the two masters Fayun and Yunguang preached the Lotus Sūtra, heavenly flowers fluttered down in profusion. Considering them to have verified holiness, the Emperor burned an invitation by night in the private hall to invite Master Zhi, Yunguang, and Fayun to a vegetarian feast. The next day, Master Zhi arrived alone. ○ The monk Mandrasena of the Funan kingdom arrived to present a coral Buddha statue; an imperial decree ordered him to translate scriptures in the capital of Yang. ○ On the eighth day of the fourth month, the Emperor personally composed an essay in Chongyun Hall, leading twenty thousand officials and commoners to generate the bodhicitta and forever renounce Daoism. His essay said, 'May I in future lives leave home in youthful purity, broadly propagate the scriptural teachings, transform and liberate sentient beings, and together achieve the Buddha path. I would rather sink long into evil destinies within the True Dharma than delight in momentarily gaining rebirth in heaven by relying on Laozi's teachings.' In the eleventh month, an edict ordered the ministers, the hundred officials, marquis-kings, and imperial clansmen all to renounce Daoism, abandoning the heterodox to return to the correct. Third year. The Emperor proceeded to Chongyun Hall to expound the scriptures, appointing Fabiao of Zhiyuan Temple as chief lecturer. Biao would first pose a question, and only then would the Emperor respond; in examining and probing, both penetrated the profound and wondrous. ○ The Emperor once dreamt of a divine monk who said, 'Sentient beings in the six destinies and four forms of birth undergo immeasurable suffering; why not institute the great Water-and-Land Feast to universally deliver the multitude of souls?' The Emperor then perused the canon and initiated the composition of ritual texts; after three years they were completed. He thereupon held an offering at Jinshan Temple, commanding the monk Sengyou to proclaim the text, which showed great miraculous resonance (the matter is fully recorded in the Treatise on Luminous Manifestation). ○ An imperial decree ordered Guangzhai Temple to be built on his former residence, so named because the residence radiated light for seven days. An imperial decree appointed Dharma Master Fayun as abbot of Guangzhai Temple, establishing monastic regulations as a standard for later generations. ○ The monk Zhileng was skilled in the Mahāparinirvāṇa-sūtra and the Vimalakīrtinirdeśa, and was especially versed in Zhuangzi and Laozi. Later, encountering bandits, he returned to lay life. The Daoist Meng Xida urged him to become a yellow-crowned Daoist. Seeing that the various Daoist scriptures were utterly devoid of central tenets, he thereupon drew upon Buddhist teachings to polish them; the interpretations of the meanings of scriptures such as the Xisheng jing and the Miaozhen jing all originated with Leng. Before Emperor Wu renounced Daoism, he drew Leng to Wuming Hall to establish doctrines. In his twilight years, while lecturing on the Xisheng jing for various Daoists, he suddenly lost his voice, his tongue curled up on the seat, and he collapsed and died. The multitude considered this the retribution for betraying his faith (Monastic Mirror Record). > — English (machine translation) (machine translation) - [Previous: 37.5](https://indike.org/pramana/in.bauddha.taisho.2035.37.5) - [Next: 37.7](https://indike.org/pramana/in.bauddha.taisho.2035.37.7) - [Up: 37](https://indike.org/pramana/in.bauddha.taisho.2035.37) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.37.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.37.6](https://indike.org/pramana/in.bauddha.taisho.2035.37.6) · Pramāṇa