[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) › 43.58 # 佛祖統紀 43.58 佛祖統紀 43.58 - **Language:** Classical Chinese ### [43.58](https://indike.org/pramana/in.bauddha.taisho.2035.43.58) 二年。太原沙門重達自西天還。往反十年。進佛舍利貝葉梵經。賜紫服住西京廣愛寺○勅翰林贊寧充史館編修○中天竺那爛陀寺沙門補陀吃多來朝。進佛舍利梵經。賜紫服○杭州西湖昭慶寺沙門省常。刺血書華嚴淨行品。結社修西方淨業。宰相王旦為之首參政蘇易簡百三十二人。一時士夫皆稱淨行社弟子。比丘預者千眾人。謂廬山蓮社莫如此日之盛○申公呂蒙正微時窶甚（窶郡羽反貧也）常干謁人。有僧憐之給其食。彌月又罄。乃令就居房廊隨眾粥飯。遂得安心讀書。是年獲薦。僧復備裝遣之。竟魁多士。後十年執政郊祀。奉給皆不請。上間其故對以私恩未報。上歎曰。僧中有若人耶。乃牒西京令寺僧取奉資修寺以為報。公常晨興禮佛。祝之曰。不信三寶者願勿生我家。願子孫世世食祿護持佛法。公之子公著。猶子夷簡。並封申公。皆知敬佛。每於元旦出所事諸禪老書誨。拜而讀之。蒙正居政府日。焚疏請言法華齋。翌旦言至坐堂上。公將出。念當拜不當拜。言大呼曰。呂老子快出來。拜亦得不拜亦得。公大驚遽出拜之。齋畢問未來休咎。言索筆書亳州二字。及後罷相知亳。始悟前讖（大慧武庫）○南海占城國沙門淨戒。詣闕獻如意金銅鈴杵龍腦香。詔國忌日宰相已下詣寺觀行香。禁不得事腥酒。 > In the second year, the monk Chongda of Taiyuan returned from the Western Heavens (India); having traveled back and forth for ten years, he presented relics of the Buddha and palm-leaf Sanskrit sūtras. He was bestowed the purple robe and resided at Guang'ai Monastery in the Western Capital. ○ An imperial decree appointed Zanning of the Hanlin Academy as Compiler in the Historiography Institute. ○ The monk Buddhagupta of Nālandā Monastery in Central India came to pay court; he presented relics of the Buddha and Sanskrit sūtras, and was bestowed the purple robe. ○ The monk Shengchang of Zhaoqing Monastery at the West Lake in Hangzhou pricked his blood to write the 'Chapter on Pure Practice' of the Avataṃsaka Sūtra, and formed a society to cultivate the pure karmic deeds for the Western Paradise. Chancellor Wang Dan stood as its head, and one hundred and thirty-two men, including Participant in Determining Governmental Matters Su Yijian, joined; scholar-officials of the time all called themselves disciples of the Pure Practice Society. The bhikṣus who participated numbered a thousand; it was said that the Lotus Society of Mount Lu had never been as flourishing as this day. ○ When the Duke of Shen, Lü Mengzheng, was young and obscure, he was extremely destitute; he often sought assistance from others. A monk pitied him and provided him with food. When the month ended and his means were again exhausted, \[the monk\] let him live in the monastery corridors, sharing congee and rice with the monastic assembly, so that he was able to apply his mind to studying in peace. That year he was recommended for the examinations; the monk again prepared travel provisions and sent him off. He ultimately took first place among the many scholars. Ten years later, when he was governing the state, at the imperial suburban sacrifice, he did not claim any of his stipends. When the Emperor asked the reason, he answered that he had a private debt of gratitude that had not yet been repaid. The Emperor sighed and said, 'Is there such a man among the monks?' He then issued an official document to the Western Capital, ordering the monk of the monastery to draw the stipend funds to renovate the monastery as a repayment. The Duke would regularly rise at dawn to worship the Buddha, praying: 'May those who do not believe in the Three Jewels never be born into my family; may my descendants in generations to come enjoy official emoluments and protect and uphold the Buddhadharma.' The Duke's son Gongzhu and his nephew Yijian were both enfiefed as Dukes of Shen, and both knew to revere the Buddha; on every New Year's Day, they brought out the letters of instruction from the various Chan elders whom they had served, bowed, and read them. When Mengzheng held office in the government, he burned a memorial inviting Master Yan Fahua to a vegetarian feast. The next morning, Yan arrived and sat in the hall. When the Duke was about to come out, he pondered whether he ought to bow or not. Yan shouted loudly, 'Old Master Lü, come out quickly! To bow is fine, and not to bow is fine!' Greatly startled, the Duke hurried out and bowed to him. When the vegetarian meal was over, he asked about his future fortunes and misfortunes; Yan asked for a brush and wrote the two characters 'Bozhou.' Later, when he was dismissed from the chancellorship and became prefect of Bozhou, he only then realized the earlier prophecy (from Da Hui's Arsenal of the Chan School). ○ The monk Jingjie of the kingdom of Champa in the Southern Sea went to the imperial court and presented a ruyi scepter, a gilt-bronze bell and vajra pestle, and borneol camphor. An imperial decree ordered that on national mourning days, officials from the chancellor downward should visit Buddhist and Daoist monasteries to burn incense, and prohibited the serving of meat and wine. > — English (machine translation) (machine translation) - [Previous: 43.57](https://indike.org/pramana/in.bauddha.taisho.2035.43.57) - [Next: 43.59](https://indike.org/pramana/in.bauddha.taisho.2035.43.59) - [Up: 43](https://indike.org/pramana/in.bauddha.taisho.2035.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.43.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.43.58](https://indike.org/pramana/in.bauddha.taisho.2035.43.58) · Pramāṇa