[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 15.50 # 佛祖歷代通載 15.50 佛祖歷代通載 15.50 - **Language:** Classical Chinese ### [15.50](https://indike.org/pramana/in.bauddha.taisho.2036.15.50) （三十六）　是年杭州永福寺。刊石壁法華經成。相國元𬓲為之記。其辭曰。按沙門釋惠皎自狀其事云。永福寺一名孤山寺。在杭州錢塘湖心孤山上。石壁法華經在寺之中。始以元和十二年。嚴休復為刺史時。惠皎萌厥心。卒以長慶四年白居易為刺史時。成厥事。上下其石六尺有五寸。長短其石五十七尺有六寸。座周於下。蓋周於石。砌周於堂。凡買工鑿經六萬九千有一百五十錢。十經之數既畢。又立石為二碑。其一碑凡輸錢於經者。由十而上皆得名於碑。其輸錢之貴者有若杭州刺史嚴休復。中書舍人杭州刺史白居易。刑部侍郎湖州刺史崔玄亮。刑部郎中睦州刺史韋文悟。處州刺史韋行立。杭州刺史張聿。御史中丞蘇州刺史李又。御史大夫越州刺史元𬓲。右司郎中處州刺史陳岵。九刺史之外。縉紳之由杭者。若宣慰使庫部郎中知制浩賈餗。以降鮮不附於經石之列。必以輸錢先後為次第。不以貴賤老幼多少為後先。其一碑僧之徒。思得聲名人文其事以自廣。予以長慶二年相先帝無狀譴於同州。明年徙於會稽。路出於杭。杭民競相觀覩。白怪問之。皆云非觀宰相。蓋欲觀曩所聞之元白耳。由是僧之徒誤以予為名聲人。相與日夜攻刺史白乞予文。予觀僧之徒。所以經於石文於碑。蓋欲為不朽且欲自大其本術。今夫碑既文經既石。而又九諸侯相率貢錢於所事。由近而言之。亦可謂來異宗而成不朽矣。由遠而言。即不知幾萬歲而外。天與地相軋。陰與陽相蕩。火與風相射。名與形相滅。則四海九州皆空中一微塵耳。又安知其朽不朽哉。然而羊叔子識枯樹中舊環。張僧繇世為畫師。歷陽之氣至今為城郭。狗一叱而異世。卒不可化。鍛之予學數息則易成。此又性與物相游。而終不能兩相忘矣。又安知夫六萬九千之文刻石。永永因眾姓合成。獨不能為千萬劫含藏之不朽耶。由是思之。則僧之徒得計矣。至於佛書之奧妙。僧當為余言。余不當為僧言。況斯文止紀於刻石。故不及講貫其義云。中書令王智興。請於四洲置僧尼方等戒壇於誕聖節度僧。制可。既而浙西觀察使李德裕奏曰。智興為戒壇泗州募願度者。每名輸錢二千。則不復勘詰。普皆剃落。自淮而右。戶三男則一男剃髮規免徭役。所度無算。臣閱渡江日數百人。蘇常齊民十固八九。儻不禁遏。前至誕月江淮失丁男數十萬。不為細事也。帝不納。先是憲宗屢有勅。不許天下私度民為僧尼道士。至是智興冒禁陳請。於是細民淆混奔趨剃落。智興因致貲數十萬緡。大為清論鄙之時福州古靈神讚禪師。初參百丈却回本寺。受業師嘗在窓下看經。蜂子投窓求出。讚見之曰。世界如許廣闊不肯出。鑽他故紙驢年去。其師因置經問曰。汝行脚遇何人而發言如此。讚曰。昨蒙百丈和上指个歇處。其師於是集眾請陞堂說法。讚舉百丈門風曰。靈光獨耀逈脫根塵。體露真常不拘文字。心性無染本自圓成。但離妄緣即如如佛。其師於言下有省。 > (36) In this year, at Yongfu Monastery in Hangzhou, the engraving of the Saddharmapuṇḍarīka-sūtra on a stone wall was completed. Chancellor Yuan Zhen wrote a record for it, which stated: "According to the account personally set forth by the śramaṇa Shi Huijiao regarding this affair, Yongfu Monastery, also called Gushan Monastery, is located on Gushan Island in the middle of Qiantang Lake in Hangzhou. The stone-wall Saddharmapuṇḍarīka-sūtra is located within the monastery. It began in the twelfth year of Yuanhe, when Yan Xiufu was prefect, at which time Huijiao conceived the aspiration; it was finally brought to completion in the fourth year of Changqing, when Bai Juyi was prefect. The stone measures six feet five inches from top to bottom, and fifty-seven feet six inches from end to end. A plinth surrounds it below, a canopy covers it above the stone, and a paved terrace surrounds the hall. In all, sixty-nine thousand one hundred and fifty cash were paid to hire artisans to engrave the scripture. Once the ten fascicles of the scripture were completed, stone was further erected to make two steles. On the first stele, all who contributed money to the scripture, from ten \[coins\] upward, had their names inscribed on the stele. Among the nobles who contributed money were the Prefect of Hangzhou, Yan Xiufu; the Secretariat Drafter and Prefect of Hangzhou, Bai Juyi; the Vice Minister of Justice and Prefect of Huzhou, Cui Xuanliang; the Director in the Ministry of Justice and Prefect of Muzhou, Wei Wenwu; the Prefect of Chuzhou, Wei Xingli; the Prefect of Hangzhou, Zhang Yu; the Vice Censor-in-Chief and Prefect of Suzhou, Li You; the Censor-in-Chief and Prefect of Yuezhou, Yuan Zhen; and the Director of the Right Bureau and Prefect of Chuzhou, Chen Hu. Beyond these nine prefects, among the gentry passing through Hangzhou, such as Jia Su, Pacification Commissioner, Director of the Bureau of Provisions, and Drafter of Edicts, few from them down did not have their names appended to the ranks on the sutra stone. The order was strictly according to the precedence of their donations, without ranking based on nobility or baseness, age or youth, or amount given. On the other stele, the monk's disciples wished to obtain a literary composition from a person of renown to record this event so as to magnify themselves. In the second year of Changqing, as I had served the late emperor as chancellor with no merit, I was demoted to Tongzhou, and in the following year was transferred to Kuaiji. My route passed through Hangzhou, and the people of Hangzhou competed to catch a glimpse of me. Bai \[Juyi\], surprised, questioned them, and they all said, 'It is not to see the chancellor, but rather we wish to see the "Yuan and Bai" we have long heard of.' Because of this, the monk's disciples mistakenly considered me a man of renown, and day and night together pressed Prefect Bai to beg for my text. As I observe the monk's disciples, their reason for setting the scripture in stone and the text on a stele is presumably to attain immortality and to aggrandize their own tradition. Now the stele has its text and the scripture its stone, and moreover nine feudal lords have successively contributed funds to this enterprise. Spoken of in the near term, this may indeed be called bringing together different allegiances and achieving immortality. Spoken of in the long term, countless tens of thousands of years hence, when heaven and earth grind against each other, yin and yang churn one another, fire and wind clash, and name and form are obliterated, then the Four Seas and the Nine Provinces will be nothing more than a single speck of dust in the void. How, then, can one know whether it is immortal or not? Yet, Yang Shuzi recognized his old ring in a withered tree; Zhang Sengyou was a painter for generations; the vapor of Liyang remains as a walled city to this day; a dog, once scolded, transmigrated to another life, yet in the end its nature could not be changed; when I was forged in learning the counting of breaths, it was easily accomplished. This is again because nature and things intermingle, and in the end they cannot both be forgotten. How can one know whether these sixty-nine thousand characters engraved on stone, enduring forever through the joint contributions of the common folk, might not alone become an immortal storehouse for thousands of tens of thousands of kalpas? Considering it thus, the monk's disciples have achieved their aim. As for the profound subtleties of Buddhist books, the monks should speak of them to me; I should not speak of them to the monks. Moreover, this writing merely records the engraving on stone, and thus does not touch upon expounding its meaning."\nWang Zhixing, Director of the Secretariat, requested to establish a Fangdeng Ordination Platform for monks and nuns in Sizhou to ordain monks on the imperial birthday. The court approved. Soon afterward, Li Deyu, Surveillance Commissioner of Western Zhejiang, submitted a memorial stating: "Zhixing has established an ordination platform in Sizhou to recruit applicants for ordination. For each person who pays two thousand cash, he conducts no further inquiry and shaves their heads universally. From the Huai River westward, of households with three males, one male shaves his hair scheming to evade corvée labor. Those ordained are beyond count. I observe hundreds of people crossing the river daily, and eight or nine out of ten are commoners from Suzhou and Changzhou. If this is not prohibited, by the time the imperial birth month arrives, Jianghuai will have lost hundreds of thousands of able-bodied men. This is no small matter." The Emperor did not accept it. Prior to this, Xianzong had repeatedly issued edicts forbidding the private ordination of commoners as monks, nuns, or Daoist priests throughout the empire. By this time, Zhixing defied the prohibition and submitted his petition, whereupon base commoners rushed in confusion to shave their heads. Zhixing thereby acquired wealth of several hundred thousand strings of cash, for which he was greatly despised by public opinion.\nAt that time, Chan Master Guling Shenzan of Fuzhou, after initially studying with Baizhang, returned to his home monastery. His tonsure master was once reading a scripture under a window. A bee was hitting the window trying to get out. Seeing this, Shenzan remarked: "The world is so vast, yet it refuses to go out, but goes on boring into that old paper until the Year of the Donkey!" His master then set aside the scripture and asked: "Whom did you meet while traveling on foot that you speak like this?" Shenzan replied: "Yesterday I received Master Baizhang's guidance pointing out a place of rest." His master thereupon assembled the community and invited him to ascend the hall and expound the Dharma. Shenzan brought up Baizhang's style, saying: "The numinous light shines solitary, vastly free of the sense faculties and dust. The substance reveals the true and constant, unconstrained by words and letters. The mind-nature is undefiled, fundamentally complete of itself. Merely depart from delusive conditions, and it is the thus-like Buddha." His master attained awakening upon these words. > — English (machine translation) (machine translation) - [Previous: 15.49](https://indike.org/pramana/in.bauddha.taisho.2036.15.49) - [Next: 15.51](https://indike.org/pramana/in.bauddha.taisho.2036.15.51) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2036.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.15.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.15.50](https://indike.org/pramana/in.bauddha.taisho.2036.15.50) · Pramāṇa