[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) › 22.174 # 佛祖歷代通載 22.174 佛祖歷代通載 22.174 - **Language:** Classical Chinese ### [22.174](https://indike.org/pramana/in.bauddha.taisho.2036.22.174) （十五）　勅賜佛國普安溫禪師塔銘。侍書奎章閣虞集撰。其略曰。師諱至溫。字其玉。一號全一。邢州郝氏子也。幼聰敏異常。兒年六歲。其母携之至龐馬村。見寂照和尚於淨土院。寂照曰。汝其為釋氏乎。師心許之。會寂照避亂去隱遼西。廼禮寂照弟子辨菴訥而祝髮焉。無還富公主淨土。涖眾甚嚴。師不以為忤。庚寅之歲無還開法萬壽。師與十僧同往佐之。萬松某公以青州辨公宗旨開示法要。門庭高廣。四方尊之。師見萬松始以才氣過人。稍不容於眾。然而博記多聞論辨無礙。百家諸子之言。多所涉獵又善草書。有顛素之遺法。年才十有五。為萬松侍者。凡萬松偈頌法語。一聞輒了之。遂得法焉。常以侍者代應對。談鋒之利不可犯。時人已深期之。故太保劉文貞公。長師一歲。少時相好也。劉公厭世。故思學道。師勸之為僧。同參西京寶勝明公。既而為○世祖知。遇侍幃幄。為謀臣。薦師可大用。得召見。與語大悅。將授以官。弗受曰。天下佛法流通。臣僧之願。富貴非所望也。留王庭多有贊益。居三歲遣還。出賜金資。日用不計其費。時○憲宗命海雲主釋教○詔天下作資戎會。師持○旨宣布中外。而輔成之○世祖征雲南還。劉公請承制。錫師號曰佛國普安大禪師。總攝關西五路河南南京等路太原府路邢洛磁懷孟等州僧尼之事。刻印以賜師。銳意衛教。凡僧之田廬見侵於豪富及他教者。皆力歸之。馳馹四出周於所履。必獲其志乃已。自其門人或勸之少憩弗懈也○憲宗末年。僧道士有諍。各為違言以相危○上命聚訟於和林剖決真偽。師從少林諸師辨之。道士義墮剃鬚髮者十七人。道宮之復為者以千百計。中統建元釋教大盛。僧眾賴之甚思師之功焉。而師遂納印辭職。每歲官賜金修寺之外。世味泊如也。至元丁卯五月二十二日。以疾終於桓州之天宮寺西向右脇而化。當暑儀形如生。更有異香三日。火浴之心舌牙不壞。眾庶掊其地深數尺。猶得舍利云。世壽五十一。僧臘四十。臣聞　世祖皇帝聖度如天。善馭豪傑自在　潛邸。至於混一海內。天下之人材大小畢至。以足其任使。故其功業之盛。巍巍然赫赫然。三代而下帝王未有或之及也。浮圖氏以寂滅為宗。而材器文辨如溫公。亦豈常人之流哉。敢敘而表之。以見夫興王之運其人如此。銘曰。維昔世皇。始理開平。作其潛藩。有宮有城顧瞻東隅。泉甘土厚。蜿蜒來止。屬垣負阜。命建仁祠。龍光是名。權輿來尸。僧有豪英。氣如虹霓。辨若風雨。縱橫凌厲。莫敢余侮　世皇有為。群策是稽。名見從容。出其端𬾐。善則利器。俾反初服。報德不回。屹若孤鵠。林林釋徒。稟教以居。孰為紛更。入主出孥。天子有命。存完去駁。我馳我驅。立折其角。燕趙之間。至於陝關。我田我廬匪歸匪艱。 > (15) Stūpa Inscription for Chan Master Foguo Pu'an Wen, Bestowed by Imperial Order. Composed by Yu Ji, Attendant Reader in the Kuizhang Pavilion. Its summary reads: The Master's taboo name was Zhiwen; his courtesy name was Qiyu; his alternate appellation was Quanyi. He was a son of the Hao clan of Xingzhou. In his youth he was extraordinarily bright and clever. When he was six years old, his mother took him to Pangma Village, where he met the Venerable Jizhao at the Pure Land Cloister. Jizhao said, "Will you become a follower of the Śākya clan?" In his heart the Master assented. When Jizhao fled political turmoil to live in seclusion in Liaoxi, \[the Master\] then bowed to Jizhao's disciple Bian'an Ne and had his hair shaved. Master Wuhuan Fu held charge of the Pure Land \[Cloister\] and governed the assembly very strictly, yet the Master took no offense at this. In the gengyin year, Wuhuan inaugurated the Dharma at Wanshou; the Master and ten monks went together to assist him. Master Wansong used the essential teachings of Master Bian of Qingzhou to instruct on the Dharma essentials; his lineage gate was exalted and vast, revered from all four directions. When the Master first met Wansong, because his talent and vitality surpassed those of others, he was slightly incompatible with the crowd. However, he had a vast memory and broad learning, and his eloquence in debate was unhindered. He dipped widely into the texts of the Hundred Schools and philosophers; he was also skilled in cursive calligraphy, possessing the inherited method of Zhang Xu and Huaisu. When he was only fifteen years old, he became Wansong's attendant. Whenever Wansong offered verses or Dharma talks, he understood them as soon as he heard them, and thereupon attained the Dharma. He often responded to guests on behalf of the attendant; the sharpness of his debating edge was not to be trifled with, and contemporaries already had great expectations of him. The late Grand Protection, Duke Wenzheng, Liu \[Bingzhong\], was one year older than the Master, and had been on good terms with him in his youth. Duke Liu had become weary of worldly life and wished to study the Way; the Master urged him to become a monk, and together they visited Master Baosheng Ming in the Western Capital. Subsequently, when \[Liu\] became known to Shizu and served in the tents as a strategist, he recommended the Master as someone of great utility. \[The Master\] was summoned to an audience, and when he conversed \[with the Emperor\], the Emperor was greatly pleased and was about to confer an office upon him. \[The Master\] declined, saying, "The circulation of the Buddha's Dharma throughout the world is the humble monk's wish; wealth and nobility are not what I desire." Remaining at the royal court, he provided many benefits and aids. After three years he was sent back, having received grants of gold and resources, with his daily expenses paid without counting the cost. At that time, Xianzong ordered Haiyun to oversee the Buddhist teaching, and an imperial decree was issued for an Empire-wide ritual gathering for supporting military equipment. The Master took the imperial decree, proclaimed it within and without, and helped bring it to fruition. When Shizu returned from his expedition to Yunnan, Duke Liu requested the conferral of an imperial decree, granting the Master the title of Great Chan Master Foguo Pu'an, placing him in overall supervision of the affairs of monks and nuns in the Five Circuits of Guanxi, Henan, Nanjing, and other circuits, as well as the circuit of Taiyuan Prefecture, and the prefectures of Xing, Luo, Ci, Huai, and Meng. A seal was carved and bestowed on him. With great fervor he defended the teaching: whenever monastics' fields and lodgings were usurped by powerful magnates or other religions, he made every effort to restore them. Dispatching couriers across the four quarters wherever he traveled, he would not stop until his goals were achieved. Even when his disciples urged him to rest a little, he never slacked off. In the final years of Xianzong's reign, monks and Daoists fell into dispute, speaking against one another to inflict harm. The Emperor ordered them to gather and debate in Qaraqorum to determine truth and falsehood. The Master followed the masters of Shaolin to debate them; seventeen Daoists had their arguments overthrown and shaved their hair and beards, and the Daoist temples restored \[to Buddhist hands\] were counted in the hundreds and thousands. With the establishment of the Zhongtong reign era, the Buddhist teaching flourished greatly; the monastic community relied upon this and deeply remembered the Master's meritorious service. Thereupon the Master surrendered his seal and resigned his post. Apart from the gold bestowed by the government each year to repair temples, he was completely indifferent to worldly flavors. On the twenty-second day of the fifth month in the dingmao year of Zhiyuan, he died of illness at Tiangong Temple in Huanzhou, passing away lying on his right side facing west. In the summer heat, his dignified appearance was as if alive, and furthermore an extraordinary fragrance lasted for three days. When he was cremated, his heart, tongue, and teeth remained uncorrupted. The masses dug several feet deep into the ground and still recovered relics. He lived to the age of fifty-one, with forty monastic years. Your servant has heard: Emperor Shizu's sagely tolerance was as vast as heaven; he was skilled at directing heroes, from the time he was in his hidden residence until he unified all within the seas. Talents of the world, great and small, all arrived to fulfill his assignments. Therefore, the greatness of his achievements was sublime and illustrious, unmatched by any monarch since the Three Dynasties. The Buddhists take quiescent extinction as their principle, yet a person of such talent, vessel, literature, and debate as Master Wen—how could he belong to the common run of men? I make bold to narrate and proclaim this, to show that the fortunes of an ascendant monarch produce men of this caliber. The inscription reads: Long ago when Emperor Shizu / First governed Kaiping, / Establishing his hidden feudatory, / He had palaces and walls. / Looking back toward the eastern corner, / The springs were sweet and the soil rich; / Winding and coiling, they arrived and halted, / Adjoining walls and leaning on hills. / He ordered the founding of a shrine of benevolence, / Named Longguang. / To preside over its beginnings, / There came a hero among the monks, / His spirit like a rainbow, / His debate like wind and rain, / Sweeping and formidable, / None daring to insult him. / When Emperor Shizu took action, / He examined all strategies; / Meeting him leisurely, / \[The Master\] revealed his beginnings and ends. / A fine vessel of utility, / He was allowed to return to his original garb; / Repaying favor without wavering, / Standing tall like a solitary swan. / The multitude of Śākya disciples / Dwell in observance of the teaching; / Who wrought confusion and change, / Exalting their own masters and casting out the family? / The Son of Heaven issued an order / To preserve the whole and remove the flawed; / We galloped and drove forward, / Instantly breaking their horns. / Between Yan and Zhao, / Reaching the passes of Shaanxi, / Our fields and our lodgings, / Were restored without hardship. > — English (machine translation) (machine translation) - [Previous: 22.173](https://indike.org/pramana/in.bauddha.taisho.2036.22.173) - [Next: 22.175](https://indike.org/pramana/in.bauddha.taisho.2036.22.175) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2036.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.22.174) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.22.174](https://indike.org/pramana/in.bauddha.taisho.2036.22.174) · Pramāṇa