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A Primer in Chinese Buddhist Writings
Supplement: Epigraphy
Translation
Table of Contents
Short Donative Inscriptions ................................................................................................................................. 2 1. The Zhai Man Maitreya Stele ....................................................................................................................... 2 2. The Cheng Duan’er Stone Stūpa ................................................................................................................. 2 3. The Tang Xiaohu Maitreya Stele ................................................................................................................. 3 4. The Liu Wei Maitreya Stele .......................................................................................................................... 4 5. Stele in the Nelson-Atkins Museum ........................................................................................................... 6 6. The Han Xiaohua Image from Qingzhou .................................................................................................. 8 7. The Yuanzhao, Yuanguang Maitreya Image ............................................................................................. 8 8. An Inscription from Fangshan .................................................................................................................... 9 9. An Inscription from Longmen .................................................................................................................. 10 10. Zhai Fengda Inscription from Dunhuang ............................................................................................. 10 11. (Bonus Track) Lotus Sūtra Colophon ...................................................................................................... 12
Longer Inscriptions ............................................................................................................................................... 13 1. Stele in the Henan Museum ........................................................................................................................ 13 2. A Stūpa for a Parrot ....................................................................................................................................... 18 3. Chicken Tomb Inscription ......................................................................................................................... 23 4. Epitaph for a Tang Monk ............................................................................................................................ 25 5. The Dampa Stele ........................................................................................................................................... 33 6. Votive Inscriptions on the Southern Dynasties Stone Buddhist Images Discovered on Xi’an Road in Chengdu ............................................................................................................................................... 41 7. Inscription for the Reconstruction of the Guangfu Chan Monastery of the Wise ........................ 44
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Short Donative Inscriptions
1. The Zhai Man Maitreya Stele
佛弟子翟蠻為亡父母洛難弟造彌勒像一塸，願使亡者上生天上、託生西方。
侍佛佐右，供養三寶時。
Disciple of the Buddha Zhai Man, for the sake of his deceased parents and for his younger brother who
has encountered difficulties, has made an image of Maitreya. May it allow the deceased either to ascend
to heaven or to be born in the Western Land. Those attending the Buddha on the left and right are in
the act of making offerings to the three jewels.
2. The Cheng Duan’er Stone Stūpa
涼太緣二年歲在丙子六月中旬，程段兒自惟薄福，生值末世，不觀佛典，自
竭為父母、合家立此石塔形象，願以此福，成無上道，並及命過秋官女妻陵
男亦同上願。
In the second third of the sixth month (from the 11th to the 20th) in bingzi, the second year of Taiyuan
era of the Liang (436), I, Cheng Duan’er, recognizing that my merit is meager, that I have been born in
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the final age, and that I have not read the Buddhist scriptures, have expended my wealth, erecting this
stone stupa with images for the sake of my parents and my entire family. May they, through this merit,
achieve the highest path, and may Madam Ling, the young wife of the official in the Ministry of
Punishments, and her son share in this vow.
3. The Tang Xiaohu Maitreya Stele
武定六年五月三日，廣武將軍奉車都尉清敞隊主唐小乕仰為皇帝大承相，右
為七世亡父母、見存眷属造弥勒像一區。願國祚永隆万代。有願先亡生天，
離苦受樂，見存徳福，生㇌世㇌值仏聞法，含生之類同登正覺。仏弟子唐小
乕敬造。
On the third day of the fifth month of the sixth year of the Wuding era (548), Tang Xiaohu, Overseer of
the Qingchang Company, Commandant-in-chief of Chariots and Expansive Martial General, at the
highest level, for the sake of the emperor and the Grand Councilor-in-chief, and also for the sake of my
deceased parents for seven previous lives and for my living relatives, have made one image of Maitreya.
May the fortunes of the state endure for ten thousand generations. I have vowed that my ancestors shall
be born in a heaven, far from suffering, enjoying pleasure. Also, may my living family members enjoy
this merit, and may they in life after life meet buddhas and hear the Dharma. May all living creatures
achieve correct awakening. Respectfully made by disciple of the Buddha Tang Xiaohu.
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4. The Liu Wei Maitreya Stele
肱妻侯侍佛。
弟子劉莫肱侍佛。
弟子劉芒侍佛。
Gong and his wife of the surname Hou worship the Buddha.
Disciple of the Buddha Liu Mogong worships the Buddha.
Disciple of the Buddha Liu Mang worships the Buddha.
武跡景照皇帝時，家祖劉黃兄弟九人，四人臺士，黃蒙國寵受作丁零護軍
三州賢作，冀州刺史侍佛時。
During the period from Wuji to the Jingzhao Emperor, our paternal grandfather Liu Huang had nine
brothers, among whom four were Branch Censorates. Liu Huang, who received imperial favor and took
up the positions of Army Supervisor of Dingling, Wise Assistant of Sanzhou, and Inspector of Jizhou,
worships the Buddha.
劉清作條郡太守，勳作葙州刺史侍佛。
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劉愛國恩俱作護軍封建依將軍直縣子，劉羌作三郎董作殿中尚書征東將軍直
縣子侍佛時。
Liu Qing, who took up the position of Governor of the Commandery and the honorary position of
Inspector of Xiangzhou worships the Buddha.
Liu Ai, the Grace of the State, who also took up the positions of Military Protector, Feudal General, and
District Viscount, [together with] Liu Qiang, who took up the positions of Three Court Gentlemen,
Imperial Secretary of Palace Hall of Supervision, General of the Subjugation of the East, and District
Viscount, worship the Buddha.
劉還香夫妻侍佛。
劉采妻趙侍佛時。
Liu Huanxiang and his wife worship the Buddha.
Liu Cai and his wife of the surname Zhao worshiping the Buddha.
景明三年十一月十一日，弟子劉未、劉堆、劉寄、劉黑等四人造彌勒像一軀，
上為國家皇帝，併及七世父母、眷屬、村舍、大小常与佛。願上生天上，下
生人中，侯王居仕，富貴家產。
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On the eleventh day of the eleventh month of the third year of the Jingming era (502), we four disciples
of the Buddha, Liu Wei, Liu Dui, Liu Ji and Liu Hei, have made an image of Maitreya Buddha, at the
highest level for the sake of the state and the Emperor, as well as for the sake of our parents of previous
seven generations, family members, members of our village, adults and children, so that they would
always be with the Buddha. We hope that they would be reborn above in a heaven, or be reborn below
in the human world as aristocrats and venerable laypeople of means in rich and honorable households.
願〃從心，所求如意，天下太平，五穀豐登，人民安樂，永離諸苦。劉倉成
夫妻侍佛。弟子劉市德侍佛。妻孫侍佛時。息阿祖、零和、阿慶、道興兄弟
四人侍佛時。
May all wishes be followed, and all requests fulfilled, may the world be at peace, and crops abundant,
may the people live in comfort and ease, forever spared all forms of suffering. Liu Cangcheng together
with his wife worship the Buddha. The disciple of the Buddha Liu Shide worships the Buddha. When
his wife of the surname Sun worships the Buddha. Their four children, the four brothers Azi, Linghe,
Aqing, and Daoxing worship the Buddha.
5. Stele in the Nelson-Atkins Museum
夫至道虛寂，理不自興。然眾像不建，則真容无以明；郡言不敘，則宗極无
以朗。由是釋迦能人，見生王宮，應權方便，廣設津渡。
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The Ultimate Path is empty and silent. It is not in its nature to manifest on its own. Yet, if we do not
make images, then no means will exist for the true appearance to illuminate [the truth]. If we do not
employ words, then there will be no means to clarify the highest truth. For this reason, Śākyamuni, the
capable one, make manifest in his birth in the palace of a king, responding provisionally with expedient
means to broadly establish a path to deliverance.
清信士尹受國，為亡考造釋迦文石像一區，作功以就，僅發微願：上願七世
父母，未來見世，常与三寶共會。又願亡考，生生之處，遇佛聞法。自識宿
命，永不退轉。次願一切途有生之類，離諸有結，地獄眾苦，咸皆休息。緣
少微福，普同斯願。維大代太和十八年歲次甲戌四月乙巳朔八日任子敬造訖。
I, the pure male devotee, Yi Shouguo, for the sake of my deceased father, have made this stone image of
Śākyamuni. I make this merit for a purpose, that I may make this humble vow: First, may my parents of
the past seven lives and of the future and the present forever be in the company of the Three Jewels. I
also pray that my deceased father, wherever he is born in life after life, will meet buddhas and hear the
Dharma. May he recognize his past lives and never regress. Next, may living beings in all of the paths of
existence leave behind the bonds of existence and may the myriad sufferings of hell all cease. By virtue
of my paltry and meager merit, may this wish extend widely and equally. Respectfully completed on the
eighth day, renzi, in the fourth month the first day of which was yisi, in the eighteenth year of the Taihe
era of this great dynasty (494), the year of jiaxu.
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6. The Han Xiaohua Image from Qingzhou
永安二年二月四日，清信女韓小華敬造彌勒像一軀，為亡夫樂醜兒與亡息祐
興、迴奴等，後己身並息阿虎，願使過度惡世後，生㇌尊貴，世㇌侍佛。
On the fourth day of the second month of the second year of the Yong’an era (529), I, a pure female
devotee, Han Xiaohua, have respectfully made an image of Maitreya for the sake of my deceased
husband, Le Chou’er (e.g. Stinky Le) and my deceased children Youxing and Huinu, and also for myself
and my child Ahu. May this allow us to pass through this evil time and in life after life be respected and
honored, and in generation after generation attend on buddhas.
7. The Yuanzhao, Yuanguang Maitreya Image
大齊武平六年歲次己未五月甲寅朔廿六日己卯，佛弟子比丘尼圓照、圓光姊
妹二人為亡妣、亡兄朱同，敬造雙彌勒玉石象一軀。上為皇帝 陛下、群僚
百官、州郡令長。又為七世先亡、現存眷屬、一切含生有形之類。普沾斯福。
On the twenty-sixth day, jimao, in the fifth month the first day of which was jiayin, in the sixth year of
the Wuping era of the Great Qi (575), the year of yiwei, two sisters, disciples of the Buddha and bhikṣuṇīs,
Yuanzhao and Yuanmei, for the sake of our deceased mother and our deceased older brother Zhu Tong,
have respectfully made a [stele] with a pair of Maitreyas on exquisite stone. First, this is for the Emperor,
His Highness, for the various officials and for the directors and leaders of the prefecture and district. It
is also for our ancestors of the past seven lives, for relatives now living, and for all creatures of life and
form. May they all benefit from this merit.
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乃為頌曰：
峨㇌ 玉象，妙飾幻玄。光同五色，淨境交連。真如法眼，永?願昌延。上為
亡妣，捨家財珍，敬造聖容。留音万年。比丘尼圓德。比丘尼仲菀。
In praise we sing:
O lofty exquisite image, marvelous ornament, dazzling and profound. Your light unifies the five colors;
you link us to your pure realm. May the Dharma Eye of Thusness forever prosper. First, for our deceased
mother, we gave up the wealth of our family to respectfully make this sacred visage. May the sound of
our vow last ten thousand years. Bhikṣuṇī Yuande, bhikṣuṇī Zhongwan.
8. An Inscription from Fangshan
金剛般若波羅蜜經
垂拱元年歲次乙酉四月丙子朔八日癸未，幽州范陽縣龐德相兄弟等，為亡考
及見存母，敬造此經合家供養。
The Diamond Prajñā Scripture
On the eighth day, guiwei, in the fourth month the first day of which was bingzi, in the first year of the
Chuigong era (685), the year of yiyou, Pang Dexiang and his brothers of Fanyang District in You
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Prefecture, for the sake of their deceased father and living mother have respectfully made this scripture
as an offering from their entire family.
9. An Inscription from Longmen
顯慶五年正月廿三日，弟子王仁基敬造像一堪，上資□□□皇帝，下及含識，
末爲亡□女眷属己身䓁，因茲□功德，俱登正覺。
On the twenty-third day of the first month of the fifth year of the Xianqing era (661), disciple Wang Renji
has respectfully made an image niche. First, this is to support the emperor, extending down to all
sentient beings and, finally, it is for the sake of my deceased daughter, my relatives, and myself. On the
basis of this merit, may we all achieve correct awakening.
10. Zhai Fengda Inscription from Dunhuang
清士弟子節度押衛守隨軍□謀銀青光祿大夫檢校國子祭酒兼御史中承上柱國
潯陽翟奉達，抽㨔□貧之財，敬畫新檨大聖文殊師利菩薩一軀，並侍從兼供
養菩薩一軀，即□□觀世音菩薩一軀。
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Acting Chancellor of the National University (Jianjiao Guozi Jijiu 檢校國子祭酒) concurrently serving
as Palace Aide to the Censor-in-chief (Yushizhongcheng 御史中承 ) and Supreme Pillar of State
(Shangzhuguo 上柱國), Senior Official of Imperial Entertainments with Silver Seal and Blue Ribbon
(Yinqing Guanglu Dafu 銀青光祿大夫), Staff Officer of Defending Army (Shousuijun Canmou 守隨軍
□謀), and Commanding Officer (Jiedu Yawei 節度押衛), a pure male disciple, I, Zhai Fengda of
Xunyang, have expended a paltry sum to respectfully paint a new rendition of the great holy one
Mañjuśrī bodhisattva together with an image of a bodhisattva attending and making offerings to
him, ……, and one Guanshiyin bodhisattva.
摽斯福者，先奉 為造窟亡靈，神生淨土，不墜三塗之災。次□(為)我過往慈
父長兄，勿溺幽間苦難，長遇善囙。兼為見在老母合家子孫，無諸災障報。
願平安，福同萌芽，罪弃涓流。
I take this merit and offer it first to the souls of those who died in the construction of this cave that they
may be born in a pure land and not fall to the suffering of the three bad plains of existence. Next [it is
for] my kind father and elder brother who have passed away, that their souls will not drown in the
hardships of the netherworld, but will instead meet with good karma. It is also for my living elderly
mother and the children and grandchildren of the entire family that they will encounter no disastrous
retributions. May they be in peace where the blessings are like new sprouts and their faults drip away
like water down a stream.
絕筆之間，聊為頌曰：
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大聖文殊，瑞相嵬㇌，光照世界，感現千威。
于時大唐同光三年歲次乙酉三月丁巳朔廿五日辛巳提記之耳。
Before I conclude, I pause for a song of praise:
O great sage Mañjuśrī! His auspicious marks are majestic; he brightly illuminates the world and, when
moved, displays a myriad powers.
Recorded on the twenty-fifth day, xinsi, in the third month the first day of which was dingsi, in the third
year of the Tongguang era of the great Tang dynasty (925), the year of yiyou.
11. (Bonus Track) Lotus Sūtra Colophon
垂拱四年十二月，清信佛子王琳妻斊氏，奉為亡女，敬寫法華一部。願亡者
及遍法界眾生，共成佛道。
On the twelfth month of the fourth year of the Chuigong era (688), I, pure male disciple Wang Lin, and
my wife of the surname Qi, for the sake of our deceased daughter, have respectfully transcribed a copy
of the Lotus Sūtra. May the deceased one and the sentient beings of the universal dharma-realm all
attain Buddhahood.
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Longer Inscriptions
1. Stele in the Henan Museum
《道俗九十人造像記》
夫妙色湛然，假朱紫以顯其真。法性无為，託形言而標至德。自非洞解虛宗，
焉能悟斯玄猷者哉。有清信士合道俗九十人等，發心超猛，志樂菩提，造石
像一區，舉高七尺。
Votive Stele Inscription of Ninety Monastics and Lay People
The marvelous form is still; [only] through the red and purple [of ornament] is truth revealed. The
Dharma is by nature unconditioned; it is only by recourse to form and language that its supreme virtue
is made manifest. Unless one completely understands the doctrine of emptiness, how can one hope to
become enlightened to the profound Path? We, some ninety pure devotees, including both monastics
and lay people, our resolve fierce and our ambition only to delight in our intent to achieve
enlightenment, have made one stone image, seven feet in height.
咸竭瓊珵，鎸餝周訖。綺麗金顏，暉暎楞伽。兾藉此微因，廣被群品。願慧
海漣漪，四流息浪。鐵圍無垢，娑婆玉淨。帝道熙明，普光訓世。存亡眷屬，
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并及塵沙，龍華初唱，俱昇正覺。
Having expended our treasures, the carving and ornamentation are now complete. Exquisite, the
golden countenance shines like the śakrâbhilagna-maṇi-ratna [jewel]. We hope that, on the basis of
this meager act, [the merit] may blanket all creatures. We pray that the sea of wisdom will ripple out,
stilling the waves of the four rivers. May [all within] the iron mountain circle be without blemish, and
the sahā world as pure as jade. May the imperial way spread its light, instructing the world. May our
relatives, both living and deceased, as well as [all beings] in the limitless universe, at the first sermon
under the Dragon-Flower Tree all achieve correct awakening.
讚曰：
法身无像，至道難名。
自非覺者，孰悟玄經。
鑄金圓狀，鎸玉摸靈。
刊石標德，永振烋聲。
大魏武定元年歲次癸亥七月巳丑朔廿七日乙卯建。
A song of praise:
The Dharma body has no form; the ultimate path is difficult to name.
If not awakened, who can comprehend the mysterious scriptures?
With forged gold one can achieve perfection, by cutting jade we can depict the numinous.
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Chiseled stone exhibits virtue, ever resounding with the blessed message.
Constructed on the twenty-seventh day, yimao, in the seventh month, the first day of which is sichou,
in the first year of the Wuding era (543) of the Great Wei, the year of guihai.
太子得道，諸天送刀与太子剔。定光佛入國菩□薩花時。如童菩薩賚銀錢与
王女買花。摩耶夫人生太子，九龍吐水洗。想師瞻□太子得想時。黃羊生黃
羔。白馬生白駒。此婆羅門婦即生恨心，要婆羅門乞好奴婢逑去時。三年少
嘆婆羅門婦時。五百夫人皆送太子向檀毒山辞去時。隨太子乞馬時。婆羅門
乞得馬時。太子值大水得度時。
The Crown Prince [i.e. a previous incarnation of the Buddha] achieves the Way and the devas deliver a
knife to cut the prince’s hair. The bodhisattva [Māṇava] scatters flowers when Dīpaṃkara Buddha
enters the kingdom. The bodhisattva Māṇava gives silver coins to the princess to buy flowers. When
Lady Maya gives birth to the prince, nine dragons spit out water to bathe him. When the fortune-teller
observes the prince and tells his fortune. Brown sheep give birth to brown lambs. White horses give
birth to white foals. This brahman woman harbors regret. An important brahman asks for good slaves
and takes the slaves away. When three young women praise the brahman woman. When the five
hundred women send off the prince as he departs for Mount Tandu. When accompanying the prince to
ask for a horse. When the brahman asks for and receives a horse. When the prince reaches the great
river and crosses it.
開光明主宋憍女侍佛時。邑母解叔姬侍佛時。 比丘法洛侍佛時。比丘道進侍
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佛時。邑子□州西面都督長史路□，定光佛主前部郡從事路達侍佛。都唯那法
萇侍佛時。邑師法振侍佛時。邑主都維那法猛侍佛時。都維那法儁侍佛時。
比丘法□侍佛時。比丘曇智侍佛時。比丘僧珍侍佛時。
When the donor for the opening of the light Song Jiaonü worships the Buddha. When the Society
Mother Jie Shuyi worships the Buddha. When the bhikṣu Faluo worships the Buddha. When the bhikṣu
Daojin worships the Buddha. When the Society Son and Chief Clerk to the Commander-in-chief of the
West in the ... (missing in the original inscription) prefecture Lu … (missing in the original inscription),
and the donor who commissioned the construction of the stūpa of Dīpaṃkara Buddha and the former
Assistant Officer of Commandery Governor Lu Da worships the Buddha. When the Rector Fachang
worships the Buddha. When the Society Master Fazhen worships the Buddha. When the Society Leader
and Rector Fameng worships the Buddha. When the Rector Fajun worships the Buddha. When the
bhikṣu Fa … (missing in the original inscription) worships the Buddha. When the bhikṣu Tanzhi
worships the Buddha. When the bhikṣu Sengzhen worships the Buddha.
邑子前大郡主簿路惠顯侍佛。邑子路涅侍佛時。邑子李廣侍佛。邑子釗壽侍
佛時。邑子衛清侍佛時。邑子程桃棒侍佛。邑子張薩和侍佛時。邑子張達侍
佛時。邑子雷買德侍佛時。邑母太室充侍佛時。邑母史男容侍佛時。邑母潘
英仁侍佛時。邑母張好侍佛時。邑母王阿駒侍佛時。邑母苟妙姜侍佛時。邑
母王女貴侍佛時。邑母路堂姬侍佛時。邑母張要姿侍佛時。
The Society Son and the former Official Registrar of Great Governor Lu Huixian worships the Buddha.
When the Society Son Lu Hun worships the Buddha. When the Society Son Li Guang worships the
Buddha. When the Society Son Zhao Shou worships the Buddha. When the Society Son Wei Qing
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worships the Buddha. The Society Son Cheng Taobang worships the Buddha. The Society Son Zhang
Sahe worships the Buddha. The Society Son Zhang Da worships the Buddha. The Society Son Lei Maide
worships the Buddha. The Society Mother Tai Shichong worships the Buddha. The Society Mother Shi
Nanrong worhips the Buddha. The Society Mother Pan Yingren worships the Buddha. The Society
Mother Zhang Hao worships the Buddha. The Society Mother Wang Aju worships the Buddha. The
Society Mother Gou Miaojiang worships the Buddha. The Society Mother Wang nügui worships the
Buddha. The Society Mother Lu Tangji worships the Buddha. The Society Mother Zhang Yaozi worships
the Buddha.
邑子符求興侍佛時。邑子王承伯侍佛時。邑子路儀和侍佛時。邑子路慶洛侍
佛時。邑子路儀遵侍佛時。邑子路清頭侍佛時。 邑子路恒伯侍佛時。
邑子路道意侍佛時。邑子路阿松侍佛。 邑子路孟禮侍佛時。邑子閭
□□侍□□。邑子□□□侍□□。邑子□□□侍□□。
When the Society Son Fu Qiuxing worships the Buddha. When the Society Son Wang Chengbo worships
the Buddha. When the Society Son Lu Yihe worships the Buddha. When the Society Son Lu Qingluo
worships the Buddha. When the Society Son Lu Yizun worships the Buddha. When the Society Son Lu
Qingtou worships the Buddha. When the Society Son Lu Hengbo worships the Buddha. When the
Society Son Lu Daoyi worships the Buddha. The Society Son Lu Asong worships the Buddha. When the
Society Son Lu Mengli worships the Buddha. [When] the Society Son Lü … (missing in the original
inscription) worships [the Buddha]. [When] the Society Son … (missing in the original inscription)
worships [the Buddha]. [When] the Society Son … (missing in the original inscription) worships [the
Buddha].
18
2. A Stūpa for a Parrot
《西川鸚鵡舍利塔記》
元精以五氣授萬類，雖鱗介羽毛，必有感清英純粹者矣。或炳耀離火，或稟
奇蒼精，皆應乎人文以奉若時政。則有革彼禽類，習乎能言，了空相於不念，
留真骨於已斃。殆非元聖示現，感於人心。同夫異緣，用一真化。
The original essence bestows the five ethers on the ten thousand types of beings. Whether scaled,
shelled, feathered or covered in fur, some creatures inevitably resonate with the pure, with the pristine.
Some [like the phoenix] dazzle with fire; some [like the blue dragon] inspire marvel with their azure
essence. They all respond to human activity, and we treat their signs like laws. And so a bird altered its
nature and acquired the ability to speak. Understanding the marks of emptiness through no-thought, it
left behind “true bones” [i.e. relics] when it died. Is this not the manifestation of one who was originally
holy, and moved by human intent? [Bird and man] are the same, though their conditions are different,
achieving unity through true transformation.
前歲有獻鸚鵡鳥者，曰此鳥聲容可觀，音中華夏。有河東裴氏者，誌樂金仙
之道，聞西方有珍禽，群嬉和鳴，演暢法音，以此鳥名載梵經，智殊常類，
意佛身所化，常狎而敬之。
In the previous year, someone presented a parrot, saying that its sound and appearance were
remarkable. It speaks Chinese. Mr. Pei of Hedong delighted in the Path of the Golden Transcendent (i.e.
Buddhism). He heard that in the West there are precious birds who chirp together in chorus, reciting
19
the sound of the Dharma. This type of bird is recorded in the Buddhist scriptures. Its intelligence
surpasses that of ordinary beasts. Believing it to be a manifestation of the Buddha-body, he kept it near
and showed it respect.
始告以六齋之禁，比及辰後非時之食，終夕不視，固可以矯激流俗，端嚴梵
倫。或教以持佛名號，曰當由有念，以至無念，則仰首奮翼，若承若聽。其
後或俾之念佛，則默然而不答，或謂之不念，即唱言阿彌陀佛，曆試如一，
曾無爽異。
At first it was told the restrictions of the six fast days, and then not to eat after the morning. Even
through the night it would not so much as look [at food] and in this way it inspired people to correct
their habits, and earned the solemn respect of the holy. Someone taught it to practice the recitation of
the Buddha’s name, saying that it could proceed from thought to the state of no-thought. At this, it
raised its head and ruffled its feathers, as if accepting this instruction, as if listening. After this, if
someone encouraged it to recite the name of the Buddha, it would remain silent without saying a word,
but if someone told it not to chant, then it would sing out “Amitābha.” Every time they tried this it
responded in the same way without exception.
餘謂其以有念為緣生，以無念為真際。緣生不答，為緣起也；真際雖言，為
本空也。每虛室戒曙，發和雅音，穆如笙竽，靜鼓天風，下上其音，念念相
續，聞之者莫不洗然而嘉善矣。於戲！生有辰乎，緣有盡乎？
20
I say that it took thought as produced through conditions, and no-thought as ultimate truth. It did not
respond to the conditionally produced because it was aroused according to conditions. Although it
spoke in response to ultimate truth, this is because [ultimate truth is] fundamentally empty. Whenever
the dawn light entered its empty room, it would sing with an elegant voice, as harmonious as flutes and
pipes. It silently rippled with the sounds of heaven, which it carried up and down. Each recitation
carried one on the other, and all who heard it solemnly praised it. Alas! Life has its limits, and conditions
come to an end.
以今年七月，猝爾不懌，七日而甚。馴養者知其將盡，乃鳴磬告曰：「將西
歸乎？為爾擊磬，爾其存念，每一擊磬，一稱彌陀佛。」洎十擊磬，而十念
成，斂羽委足，不震不仆，奄然而絕。
This year, in the seventh month suddenly he was not well. Seven days later the illness grew more acute.
The man who cared for the parrot knew the end was near, and so he struck a chime and said: “Are you
about to return to the West? I will strike the chime for you. Concentrate your thoughts. Each time I
strike the chime, I will say the name Amitābha Buddha.” When he had struck the chimes ten times and
the ten recitations were complete, it gathered its feathers and drew in its feet; it did not shiver and did
not fall. All at once it died.
按釋典，十念成，往生西方。又云：「得慧者，歿有舍利。」知其說者，固
不隔於殊類哉？遂命火以闍維之法焚之，餘燼之末，果有舍利十餘粒，炯爾
燿目，瑩然在掌。識者驚視，聞者駭聽。咸曰：「苟可以誘迷利世，安往而
21
非菩薩之化歟？」
According to the Buddhist scriptures, with the completion of ten recitations, one is reborn in the West.
They also say, “When one who is wise dies, there are śarīra. Could one who knows these statements not
treat [this parrot] differently from ordinary creatures? And so I ordered that a fire be built to burn the
remains according to the method of cremation (jhāpita). Beneath the remnant embers they did indeed
recover more than ten kernels of śarīra. They were bright and shiny, sparkling in the palm of the hand.
Those who learned of this thing looked on in astonishment, and those who heard of it were shocked, all
saying, “If it could guide the lost and benefit the world, as it took its silent departure, how could it not
be a manifestation of a bodhisattva?”
時有高僧慧觀，常詣三學山巡禮聖跡，聞說此鳥，涕淚悲泣，請以舍利於靈
山用陶甓建塔，旌其異也。余謂此禽，存而由道，沒有明徵。古之所以通聖
賢階至化者，女媧蛇軀以嗣帝，中衍鳥身而建侯。紀乎策書，其誰曰語怪？
而況此鳥有宏於道流，聖證昭昭，胡可沒巳。是用不愧，直書於辭。貞元十
九年八月十四日記。
At that time, there was an eminent monk named Huiguan who often traveled to Mount Sanxue to pay
reverence to the sacred sites there. Hearing of this bird, he shed tears of sorrow and asked that a clay
urn be used in the erection of a stupa on this holy mountain in order to proclaim this marvel. I believe
that this creature, while alive, possessed the Path, and in death evidence [of its sanctity] was made
manifest. Of old, among those who succeeded in climbing the hard stairs to sage-hood and achieved
the ultimate transformation, Nüwa had the body of a serpent yet was a thearch; Zhongyan had the body
of a bird, yet earned status as a feudal lord. This is recorded in historical documents. Who would say
22
that they are mere freaks of nature? How much [less surprising] in the case of this bird that promoted
the Way, demonstrating its sanctity with splendor. Who could diminish it! For this reason, there is no
shame in putting these matters directly in writing. Recorded on the fourteenth day of the eighth month
of the nineteenth year of Zhenyuan.
23
3. Chicken Tomb Inscription
禅雞塚碑
五因山人林如原記
豐山峭雄為泉北鎮。客有攜白雞來謁夢者，禪師宗鑒戒律精嚴，苦祈放生，
客因施於巗師。受以三皈。後每聞諷經聲，即對佛伏聽。諷畢，乃出遊。客
或投遺腥，輒棄去，如是者數年。崇禎庚午中秋，端伏佛前不動，就視則坐
化矣。
Tomb Stele for a Chan Chicken
Recorded by a Gentleman from Mount Wuyin, Lin Ruyuan
Mount Feng, steep and majestic, protects Quanzhou to the north. A visitor brought a white chicken
when he came to have a dream analyzed. Chan Master Zongjian 宗鑑 , who was exacting in his
maintenance of the precepts, pleaded passionately for its release. The visitor then gave the chicken to
his master who conferred upon it the three refuges. After this, whenever it heard the sound of the
chanting of scriptures, it would face the Buddha, squat down and listen, only wandering off when the
chanting stopped. If a visitor threw it some left-over meat, it would leave the meat alone. It carried on
in this way for several years. In the mid-autumn of gengwu in the Chongzhen Era (1630), it bowed in a
dignified manner before the Buddha and did not move. Upon inspection, it was seen to have died while
in a seated posture.
昔遠公有聽經鵝，永寧院有坐化鵲。東林寺登於碑碣，陳後山著之《談叢》。
24
謂其有佛性也，乃今以觀佛性更備。既瘞巖左。余表曰「禪雞塚」。嘗閲韋
忠武《鸚鵡舍利塔記》，於今甚有合也，故仍勒其事於石。師嘗畜牝、牡二
犬，亦不茹血葷，十年無風合孽育，並一時異事云。
庚午臘月白毫庵居士張瑞圖書。
In the past, Sire [Hui]yuan had a goose that listened to the scriptures. There was a magpie of Yongning
Cloister that died from a seated posture. A stele records [the goose story] at the Donglin Monastery;
[the magpie story appears] in Chen Houshan’s Collected Discussions. I believe they possessed the
Buddha nature. Looking at this case, the presence of Buddha nature is even more evident. Its remains
are buried to the left of the cliff. I have labeled it “Tomb of the Chan Chicken.” I once read Wei
Zhongwu’s “Stupa Inscription for the Śarīra of a Parrot.” What we see here is very similar. And so I record
it on stone. The master once kept two dogs, a male and a female. They also did not eat meat. For ten
years they did not mate or produce offspring. This two cases are extraordinary events of the same period.
In the la month of gengwu. Calligraphy by the layman Bai Hao’an, Zhang Ruitu.
25
4. Epitaph for a Tang Monk
大唐淨域寺故大德法藏禪師塔銘並序
京兆府前鄉貢進士田休光撰文
世之業生滅若輪環者，則雖塵沙作數，草木為籌，了無遺纖哉。籲！不可知
者，其惟流浪乎。夫木性生火，水中有月。以凡筌聖，從道場而至道場；通
因及果，非前際而於後際。行之於彼，得之於此。
Stūpa Inscription for the Now Deceased Great Worthy of the Jingyu Monastery of the Great Tang, Chan
Mastery Fazang, with Preface
Composed by Former Prefectural Nominee for the Presented Scholar Examination of the Metropolitan
Prefecture, Tian Xiuguang
The karma of the world arises and disappears, spinning like a wheel. Even if one used as counters grains
of sand, or grass or twigs [to count the cycles of life and death], [one would use them all up,] with not
the tiniest bit left remaining. Alas! It cannot be fathomed, this endless drifting. It is the nature of wood
to give rise to fire, and the moon can be found in water. It is through the mundane that we interpret the
sacred, from a [common] ritual site that we reach the site of enlightenment (Skt. bodhi-maṇḍa). The
consequences of an action are not realized in the past, but instead in the future. Actions of the past are
realized in the present.
禪師諱法藏，緣氏諸葛，蘇州吳縣人。昔群雄角力，三方鼎峙，蜀光有龍，
26
吳恃其虎，瑾之後裕，蟬聯姑蘇。
The Chan Master was called Fazang. According to clan, he came from the Zhuge Family, of Wu District
in Su Prefecture. Long ago [during the Three Kingdoms period], as heroes competed, the three legs of
the tripod [i.e. the three kingdoms] were established. As a dragon emerged in the light of Shu, Wu
depended on its own tiger. In the flourishing of [Zhuge] Jin’s descendants, [great men] came one after
another in Gusu [i.e. Suzhou].
曾祖辯，吳郡太守蘇州刺史秘書監銀青光祿大夫上柱國開國男；大父穎，隨
閬州刺史銀青光祿大夫；父禮，皇唐少府監丞。吳會旗裳，東南旖旎，洗墨
而清夷落，衣錦而燭江鄉。山海禁錢，蓬萊秘府，屢遊清貫，曆拜寵章。
[Fazang’s] great grandfather [Zhuge] Bian was Dynasty-founding Baron, Supreme Pillar of State, Grand
Master of Imperial Entertainments with Silver Seal and Blue Ribbon, Director of the Palace Library,
Prefect of Su Prefecture, and Magistrate of Wu Commandery. Fazang’s grandfather, [Zhuge] Ying was
the Grand Master of Imperial Entertainments with Silver Seal and Blue Ribbon, Prefect of Lang
Prefecture under the Sui. His father, [Zhuge] Li, was Aide in the Directorate for Imperial Manufactories
under the house of Tang. The pennants of Wuhui [i.e. Suzhou] flew in the Southeast. His ancestors
cleansed the tattooed barbarians; wearing embroidered clothes, they brought light to the river towns.
They collected taxes on the profits derived from mountains and seas, and in the imperial archives, they
oversaw the imperial library. They consistently held lofty positions, and often received imperial insignia.
禪師即蘇州使君之曾孫、少府監丞之第二子也。年甫二六，其殆庶幾，知微
27
知章，克岐克嶷。此寺大德欽禪師，廣世界津航，人非鑽仰，禪師伏膺寂行，
禮備師資，因誦經。
The Chan Master is the great grandson of the Prefect of Su Prefecture, the second son of the Directorate
for Imperial Manufactories. When he reached the age of twelve, he was “wise beyond his years.” He
understood both the subtle and the obvious, a precocious child. Chan Master Qin, a venerable of this
monastery, expanded the ferry for the world, yet others did not study under him. The Chan Master did
study with [Master Qin], practicing in silence, treating him with ritual appropriate for a disciple to a
master. Thus, he chanted scriptures.
至永徽中，頗以妙年經業優長，奉敕為濮王度，所謂天孫利益、禪門得人。
禪師自少出家，即與眾生作大善知識。道行第一，人天殊勝，開普門之幽鑰，
酌慈源之蜜波。由恐日月居諸，天地消息，每對天龍八部，晝夜六時，如救
頭然，曾未蹔舍。
During the Yonghui era (650-655), Fazang was recognized for his exceptional skill in his trade for one
of such a tender age. And so he received an edict to take ordination for the sake of the Pu Prince. Thus
we can say: There is one among monks who was of benefit to the grandson of Heaven. The Chan Master
became a monk when a youth, becoming a great spiritual friend for all beings. The best in religious
practice, superior to men and gods, he opened the lock of the Universal Gate; he drew mysterious water
from the well of compassion. Fearful of the passage of time and the coming end of heaven and earth,
whenever he faced the celestial dragons and the eight groups of devas and dragons, during the six times
of day and night, [he expressed his devotion] like one saving his head [from fire], without ever lapsing.
28
非乞之食不以食，以至於頭陀；非掃之衣不以衣，得之於蘭若。禪師自少於
老，駝騾象馬，莫之聞乘也。以為鎔金為象，非本也；裂素抄經，是末也。
欲使賤末貴本，背偽歸真，求諸如來，取諸佛性。三十二相，八十種好，眾
生對面而不識，奈何修假以望真？
He would not eat food that he did not derive from begging, even to the extent of practicing dhuta. He
did not wear cloth that was not from the rubbish heap, and lived in a hermitage (Skt. araṇya). From the
time he was a child until he was an old man, none ever heard of him riding a mule, camel, elephant or
horse. He did not think that forging gold into an image was fundamental; he considered destroying silk
to copy scriptures of secondary importance. Desiring to ignore the derivative and value the foundation,
to turn his back on the false and return to the true, he sought [support] from the Thus-Come-one, and
derived [support] from the Buddha nature. Even when face to face with the thirty-two marks and the
eighty minor marks, people do not recognize [the Buddha]. How then can they aspire for the truth
through cultivating what is false?
且夫萬行之宗，眾相之本，生善之地，修善之境，禪師了了見之矣。夫鍾鼓
在庭，聲出於外。如意元年，大聖天后聞禪師戒行精最，奉制請於東都大福
先寺檢校無盡藏。長安年，又奉制請檢校化度寺無盡藏；其年又奉制請為薦
福寺大德。
The essence of the ten thousand practices and foundation of the myriad marks is the base of producing
good and the realm of practicing good. The Chan master perceived this all clearly. When one strikes the
drum in the courtyard, the sound travels to the outside. In the first year of the Ruyi era (692), the Great
29
Sage and Celestial Empress [Wu], hearing that the moral practice of the Chan master was exquisite,
promulgated an edict that he be made the Supervisor for the Inexhaustible Treasury of the Great Fuxian
Monastery at Eastern Capital (Luoyang). During the Chang’an era (701-703), imperial edict charged him
with supervising the Inexhaustible Treasury of the Huadu Monastery. In the same period, yet another
edict made him Great Venerable of the Jianfu Monastery.
非禪師戒固居龍象之首，清淨開人倫之目，不然，焉使天文屢降，和眾相推，
揚覺路之威儀，總禪庭之準的？護珠圓朗，智刃雄鳴，伏違順之鬼魔，碎身
心之株杌。廢情屬境，卑以自居。如谷王之流謙，百川委輸；若周公之吐哺，
天下歸心。菩薩下人，名在眾生之上。悲哉！三界即火宅之所，四大將歲時
之速。既從道來，亦從道去。遂拂衣掩室，脫舄繩床，惟惚惟恍，不驚不怖。
If it were not for the fact that the Chan Master was the greatest among the elites (dragons and elephants)
in the keeping of the precepts, and that, through his purity, he opened the eyes of the people; otherwise
how could he inspire these signs from heaven (i.e. imperial favor), such that he became one who
promotes harmony among the clergy, upraising the conduct that leads to the road to awakening and
setting a standard for all in the Buddhist community. He protected the pearl [of the precepts] keeping
it bright and shiny. The blade of his insight rang out loudly. He subdued the demons of pleasure and
pain, and smashed the stumps of [attachment to] body and mind. He destroyed [attachment to] feeling
when encountering cognitive objects. He lowered himself, like the humility of the sea [lit. the king of
the valleys] accepting the hundred rivers, or [the deference of] the Duke of Zhou who, by spitting out
his food [in his rush to attend on the needy] caused all under heaven to show him reverence. The
bodhisattva puts himself below others, in this way his fame exceeds that of all others. Alas! The three
realms are the place of the burning house, and the four elements are bound by the confines of time.
30
He came following the Path, and so too departed following the path. And so he lifted the hem of his
robe, secluded himself in his room, removed his shoes and sat on a corded chair. In a trance-like state,
he showed no fear, no trepidation.
粵以開元二年十二月十九日，捨生於寺，報齡七十有八。門人若喪考妣，乃
相謂曰：「和上云亡，吾徒安放？」乃抆血相視，仰天椎心。即以其年十二
月（闕一字）日，施身於終南山楩梓谷屍陁林。由是積以香薪，然諸。收其
舍利，建�窣睹波於禪師塔右。
On the nineteenth day of the twelfth month of the second year of the Kaiyuan era (714), he left his life
behind at the monastery. He was seventy-eight years old. His disciples mourned him as if they had lost
a mother or father, saying to one another, “With the reverend gone, what are we to do?” They wiped
their [tears of] blood away and looked at one another, faced the heavens and beat their chests. On the….
day of the twelfth month of that year, his corpse was given to the graveyard (Skt. śītavana) in the Pianzi
Valley. Fragrant wood was piled upon it; fine cotton cloth was burned on it. The relics were collected,
and a stupa was built to the right of the place the Chan Master [was cremated].
自佛般入涅槃，於今千五百年矣。聖人不見，正法陵夷。即有善華月法師，
樂見離車菩薩，湣茲絕紐，並演三階，其教未行，鹹遭弒戮。有隨信行禪師
與在世造舟為梁，大開普敬認惡之宗，將藥破病之說，撰成數十餘卷，名曰
《三階集錄》。禪師靡不探賾索隱，鉤深致遠，守而勿失，作禮奉行。是故
31
弟子將恐頹其風聲，乃掇諸景行，記之於石。
From the time the Buddha entered into parinirvāṇa, it has now been one thousand, five hundred years.
We no longer see the Holy One and the True Dharma had deteriorated. Dharma Master Good Flower
Moon, and the Licchavi Bodhisattva Who Takes Delight in All the Views of the World took pity on the
loss of the Dharma and expounded the teachings of three stages. But before their teachings were put
into practice they were murdered. In the Sui, Chan Master Xinxing while in this world created a boat
[of deliverance] as a bridge [to salvation]. He established the doctrine of universal respect and
recognition of evil. He explained how to use medicine to attack disease in a text of more than ten
fascicles entitled Collected Record of the Three Stages. The Chan Master always plumbed the depths in
search of the hidden, searching in the deepest places and farthest realms. We protect his teachings that
they might be preserved, venerating and practicing them. For this reason, we, his disciples, fearing that
his reputation may one day be lost, have collected his remarkable acts and recorded them in stone.
銘曰：
有若禪人凝棱，心不易兮。
身世澒洞，探討真賾兮。
寂行冲融，渙其冰釋兮。
軒裳蟬聯，清暉相射兮。
The inscription:
If one could concentrate like the Chan master, one’s dignified mind would not falter.
32
Throughout his chaotic life he sought and studied the true mystery.
Quietly proceeding and at ease and peace, he dispersed the ice [of delusion], melting it.
High officials continuously [visited him], and their luster shone on each other.
奕裔不染，乾乾衣錫兮。
蕭灑喧嘩，地自虛僻兮。
元關洞開，亡珠可索兮。
吾將斯人，免夫過剿兮。
魂兮何之？聲流道格。
若使天地長久而可知，即相與摭實刊之於石兮。
His great sleeve was never tainted, and he dressed and carried his staff with reverence and piety.
He quietened every commotion, and even the earth emptied and lowered itself.
The original gate burst open, and the once-lost treasure could be found.
I shall exempt this man from the fate of rapid disappearance.
Where does the soul go? Although his voice may flow way, the Way has arrived here.
Aware of the length of time for which heaven and earth endure, we have collected the facts and carved
them here in stone.
33
5. The Dampa Stele
膽巴碑
大元敕賜龍興寺大覺普慈廣照無上帝師碑
大元勑賜龍興寺大覺普慈廣照無上帝師之碑
集賢學士資德大夫臣趙孟頫奉勑撰並書篆
The Dampa Stele
Stele for the Greatly Awakened, Universally Compassionate, Broadly Radiant, Insurmountable Imperial
Preceptor, Who Resided in Longxing Monastery
The Stele for the Greatly Awakened, Universally Compassionate, Broadly Radiant, Insurmountable
Imperial Preceptor, Who Resided in Longxing Monastery
By imperial edict, Zhao Mengfu, Scholar of the Jixian Institute and Grand Master of Zide, composed and
executed the calligraphy in Seal Script.
皇帝即位之元年有詔：『金剛上師膽巴，賜謚大覺普慈廣照無上帝師。』勑
臣孟頫為文並書，刻石大都 寺。五年，真定路龍興寺僧迭瓦八奏：「師本
住其寺，乞刻石寺中。」復勑臣孟頫為文並書。臣孟頫預議：『賜謚「大
覺」，以言乎師之體；「普慈」，以言乎師之用；「廣照」，以言慧光之所
照臨；「無上」，以言為帝者師。』既奏，有旨：『於義甚當。』
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In the first year after the emperor [i.e. Renzong 仁宗] was enthroned [i.e. 1312], an edict proclaimed:
“To Vajra-master Dampa the posthumous title Greatly Awakened, Universally Compassionate, Broadly
Radiant, Insurmountable Imperial Preceptor is hereby bestowed.” The emperor ordered me to compose
and execute the calligraphy. The stele will be carved [and erected] in a monastery in Dadu 大都. In the
fifth year, a monk named Diewala in Longxing Monastery of Zhending Circuit presented a memorial,
“Since Dampa originally resided in our monastery, I entreat [the court] to carve and erect a stele for
him in our monastery.” Again I was ordered to compose and execute the calligraphy for it. I participated
in the discussion, “The posthumous title ‘Greatly Awakened’ speaks to the essence of the master.
‘Universally Compassionate’ speaks to the functions of the master. ‘Universally Radiant’ speaks to the
places where he shed his light of wisdom. ‘Insurmountable’ speaks to the fact that he was the teacher
of the emperor.” After having submitted a report of our discussion, an edict affirmed that, “this is in
accordance with the Imperial intention.”
謹按：『師所生之地，曰「突甘斯旦麻」，童子出家，事聖師綽理哲哇為弟
子， 受名膽巴。梵言膽巴，華言微妙。先受秘密戒法，繼遊西天竺國，遍參
高僧，受經律論。繇是深入法海，博採道要，顯密兩融，空實兼照，獨立三
界，示眾標的。至元七年，與帝師巴思八俱至中國。
Here I humbly note, “The place of Dampa’s birth is called Tugansidanma 突甘斯旦麻 (mDo Khams
smad?). Becoming a monk as a child, he served Noble Preceptor Chuolizhewa 綽理哲哇 (Chos rgyal
ba?) as one of his disciples, and received the dharma-name Dampa. The Sanskrit [sic] word Dampa
means ‘subtle’ in Chinese. He first received esoteric precepts, and then travelled to the west to India.
He visited many great monks and studied scriptures, monastic regulations, and treatises. Hence, he
became versed in the ocean of dharma, and broadly collected the essence of the Way. He unified both
esoteric and exoteric teachings, and illuminated both emptiness and thusness. He was elevated beyond
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the three realms, and showed the multitudes the marked target. In the seventh year of the Zhiyuan era
(1270), he came to China with Imperial Preceptor Phakpa.
帝師者，乃聖師之昆弟子也。帝師告歸西蕃，以教門之事屬之於師。
始於五臺山建立道場，行秘密咒法，作諸佛事，祠祭摩訶伽剌。持戒甚嚴，
晝夜不懈，屢彰神異，赫然流聞。自是德業隆盛，人天歸敬。武宗皇帝、皇
伯晉王及今皇帝、皇太后皆從受戒法，下至諸王將相貴人，委重寶為施，身
執弟子禮，不可勝紀。』
Imperial Preceptor [Phakpa] was the nephew of Noble Preceptor [Sakya Paṇḍita]. When Phakpa asked
the court for permission to leave [the Capital] for Tibet, he delegated monastic affairs to Dampa. Dampa
then began to build monasteries on Wutai Mountain, carried out esoteric mantra rituals, performed
Buddhist services, and made offerings to Mahākāla. He strictly upheld the precepts continually during
the day and the night. He repeatedly exhibited miracles and soon became known far and wide. Hence
his virtues and deeds fared well and both humans and deities took refuge in him. Emperor Wuzong 武
宗, his royal uncle Prince of Jin [i.e. Gammala 甘麻剌], the current emperor and the empress dowager
all received precepts from him. As for the princes, generals ministers and nobles who ranked below [the
members of the imperial family mentioned above] who treated him as a disciple treats a master, their
numbers are too great to record here.
龍興寺建於隋世，寺有金銅大悲菩薩像。五代時契丹入鎮州， 縱火焚寺，像
毀於火，周人取其銅以鑄錢。宋太祖伐河東，像已毀，為之嘆息。僧可傳言，
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寺有復興之讖。於是為降詔復造，其像高七十三尺，建大閣三重以覆之，旁
翼之以兩樓。壯麗奇偉，世未有也。繇是，龍興遂為河朔名寺。方營閣，有
美木自五臺山頰龍河流出，計其長短、小大、多寡之數，與閣材盡合，詔取
以賜。僧惠演為之記。師始來東土，寺講主僧宣微大師普整、雄辯大師永安
等，即禮請師為首住持。
The Longxing Monastery was built in the Sui dynasty. It houses a bronze statue of the Great Compassion
Bodhisattva. During the Five Dynasties, the Khitans invaded Zhenzhou and set the monastery on fire.
After the statue was destroyed in the fire, the people of the Zhou used the bronze [from the statue] to
coin money. When Emperor Taizong of the Song took Hedong, and found that the statue was already
destroyed, he lamented the fact. A monk named Kechuan related a prophecy of the restoration of the
monastery. Subsequently, [Taizong] issued an edict for its reconstruction. The height of the statue was
73 chi, and a three-story great pavilion was built to cover it, with two towers flanking it. The
magnificence and magnitude were unprecedented. For this reason, Longxing became a famous
monastery in the Heshuo region. When the construction was about to begin, excellent timber came
floating down Xialong River from Wutai Mountain. Upon examining the length, volume, and quantity
of the timber, it coincided perfectly with what was needed for the pavilion. The court issued an edict to
grant the monastery the timber. The monk Huiyan has recorded all this. When Dampa first came to
Eastern Land, the main monks of this monastery such as Grand Master Illuminating-the-Subtle
Puzheng and Grand Master Eloquence Yong’an, together with others, respectfully asked Dampa to be
their head abbot.
元貞元年正月，師忽謂眾僧曰：『將有聖人興起山門。』即為梵書奏徽仁裕
聖皇太后，奉今皇帝為大功德主，主其寺。复謂眾僧曰：『汝等繼今，可日
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講《妙法蓮華經》，孰復相代，無有已時。用召集神靈，擁護聖躬，受無量
福。香華果餌之費，皆度我私財。』
In the first month of the initial year of the Yuanzhen era (1295), Dampa suddenly announced to the
assembled monks, “There will be a sage who will revive the monastery.” Then he wrote a Sanskrit [sic.]
memorial to the empress dowager to call for the current emperor to be Great Donation Master (da
gongde zhu 大功德主) for this monastery. He also told the assembled monks, “From now on you should
preach the Lotus Scripture daily. Let one take over for another and do not stop. With this we will
summon gods and spirits to protect the emperor and receive immeasurable merit. The money for
flowers, fruits and sweets will be charged to my personal account.”
且預言聖德有受命之符。至大元年，東宮既建，以舊邸田五十頃賜寺為常住
業。師之所言，至此皆驗。大德七年，師在上都彌陀院入般涅槃，現五色寶
光，獲舍利無數。皇元一統天下，西蕃上師至中國不絕，操行謹嚴、具智慧
神通，無如師者。
He also made a prophecy on the basis of a sign for the ascension to the throne of Emperor Renzong
(Shengde 聖德). In the initial year of the Dayuan era (1308), when the Eastern Palace [i.e. the residence
for the future Emperor Renzong] was established, [the crown prince] granted 50 qing 頃 of land from
his former estate to the monastery as permanent property. Everything predicted by Dampa was fulfilled
at this point. In the seventh year of the Dade era (1303), Dampa entered parinirvāṇa in the Maitreya
Cloister in the Capital. A five-colored jeweled radiance appeared, and [after cremation] numerous
śarīra relics were collected. Since the Royal Yuan unified the world, Tibetan gurus have come to China
38
one after the other. In upright, dignified conduct and penetrating insight and divine powers, none of
them compare to him.
臣孟頫為之頌曰：
師從無始劫，學道不退轉。
十方諸如來，一一所受記。
來世必成佛，住娑婆世界。
演說無量義，身為帝王師。
In his honor, I, Mengfu, have composed a eulogy:
From the time without beginning, the master studied the Way and achieved non-retrogression.
From all Tathāgatas in the ten directions, he received prophecy [of future attainment of Buddhahood].
He will accomplish Buddhahood in the next life, while abiding in this sahā world.
He preached the infinite teachings, and became a teacher of the emperor.
度脫一切眾，黃金為宮殿。
七寶妙莊嚴，種種諸珍異。
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供養無不備，建立大道場。
邪魔及外道，破滅無踪跡。
法力所護持，國土保安靜。
皇帝皇太后，壽命等天地。
He liberated all sentient beings, and a golden palace was constructed [for him].
The palace was adorned by the seven marvelous jewels, with all kinds of incredible treasures.
Offerings were supplied in full, and a great monastery was built.
He destroyed the māras and teachers of false doctrine completely without leaving a trace.
Protected by his dharma power, the territory kept its peace.
May the longevity of the emperor and the empress dowager rivals heaven and earth!
王宮諸眷屬，下至於含生。
歸依法力故，皆證佛菩提。
成就眾善果，獲無量福德。
臣作如是言，傳布於十方。
下及未來世，讚歎不可盡。
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延祐三年 月立石。
May the imperial family and their retinues, and all living beings,
take refuge in the power of the Dharma, and thereby attained the enlightenment of the Buddha.
May they achieve a myriad of good results, and received immeasurable merit.
I now write this account and spread it in the ten directions.
Even the people in the future will praise him without end.
The stele erected in the … (missing in the original inscription) month of the third year of the Yanyou
era (1316).
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6. Votive Inscriptions on the Southern Dynasties Stone Buddhist Images Discovered
on Xi’an Road in Chengdu
H1:1
齊永明八年庚午歲十二月十九日，比丘釋法海与母為亡父造弥勒成佛石像一
軀。願現在眷属，七世父母，龍華三會，希登初首。一切眾生，普同斯願。
On the nineteenth day of the twelfth month of the eighth year of the Yongming era of the Qi [dynasty],
the year of gengwu (490), Bhikṣu Shi Fahai together with his mother, for the sake of their deceased
father, created this stone image of Maitreya. They hope for their living family members, as well as for
their parents of the previous seven generations, that these people would be among the first to reach
[the liberation] at the time of the Three Gatherings beneath the Dragon-flower Tree. They also hope
that their wish may widely and equally extend to all sentient beings.
H1:3
中大通二年七月八日，比丘晃藏奉為亡父母，敬造釋迦石像一軀。依此善因，
願七祖先靈一切眷属，皆得離苦，現在安隐。三界六道，普同斯誓。
On the eighth day of the seventh month of the second year of the Zhongdatong era (530), Bhikṣu
Huangcang, for the sake of his deceased father and mother, reverently created this stone image of
Śākyamuni. On the strength of this meritorious act, he prays for the souls of his ancestors of the previous
seven generations, as well as all his family members, that they would all attain the liberation from
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suffering, and that they would be at ease and comfort in their present lifetime. He also prays that this
wish would widely and equally extend to the entire three realms and six destinies.
H1:4
太清五年九月丗日，佛弟子柱僧逸，為亡兒李佛施，敬造育王像供养。願存
亡眷属，在所生處，值佛聞法，早悟无生。七�因緣及六道含令，普同斯誓。
谨…。
On the thirtieth day of the ninth month of the Taiqing era (551), a disciple of the Buddha, Zhu Sengyi,
for the sake of her deceased son Li Foshi, reverently created this statue of King Aśoka and donated it.
She prays that all her living and deceased family members, in the places they would be and have been
reborn, may be able to meet a Buddha and listen to the Dharma, and thereby quickly realize the state
of Non-rebirth. Also, she hopes that this wish would widely and equally expand to the beings with
whom she was related in her past seven rebirths, as well as to all sentient beings of the Six Destinies.
Reverently, she ……
H1:5
大同十一年十月八日，佛弟子張元，為亡父母敬造釋迦多寶石像。併藉兹功
德，願過去者早登瑤土，奉睹諸佛。現在夫妻男女一切眷属，無諸鄣㝵，願
三寶應諸夫自身…。
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On the eighth day of the tenth month of the eleventh year of the Datong era (545), a disciple of the
Buddha, Zhang Yuan, for the sake of his deceased father and mother, reverently created these stone
images of Śākyamuni Buddha and Prabhūtaratna Buddha. Also by relying upon this merit, he prays that
the deceased will quickly reach the Jeweled Land, and serve and witness the Buddhas. Also, may it be
that the present husband and wife, and all their family members would not have any hindrances. He
also hopes that the Three Treasures would respond to himself ……
H1:7
天監三年甲申三月三日，比丘釋法海，奉為亡母亡姉，造无量寿石像。願亡
者乘此福，去離危苦，上昇天堂，与諸賢聖。而為眷属，廣及一切眾生，等
成无上正覺。
On the third day of the third month of the Tianjian era (504), Bhikṣu Shi Fahai, reverently for the sake
of his deceased mother and sister, created this stone image of Amitāyus Buddha. He prays that the
deceased would make use of this merit, and thereby escape danger and suffering, rise to Heaven, and
be together with the venerable and holy beings. Also for his family members, and even including all
sentient beings, he prays that they would equally achieve Unsurpassed Correct Enlightenment.
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7. Inscription for the Reconstruction of the Guangfu Chan Monastery of the Wise
婺州金華山智者廣福禪寺，浮屠氏所謂梁樓約法師道場。國朝開寶九年，始
為禪寺。自淨悟禪師全肯傳三十七代、二百餘年。至慶元之五年，而仲玘實
來。
The Extensive Blessings Chan Monastery of the Worthy One, located on Jinhua Mountain in Wuzhou,
is what the Buddhists refer to as the ritual precinct of Dharma Master Louyue of the Liang dynasty. In
the ninth year of the Kaibao era of our [Song] dynasty (976), it first became a Chan monastery. Since
the time of Chan Master Jingwu (Quanken), there have been thirty-seven generations [in the line of
transmission] in over two hundred years. It was in the fifth year of the Qingyuan era (1199) that Zhongqi
arrived.
方是時，事廢不舉，地茀不糞；棟橈柱腐，垣斷甃缺，若不可復為者。
At that time, the duties [of management] were neglected and not fulfilled; the land was covered by
weeds and was not cleaned; the ridgepoles were warped and the pillars rotted; the fences were broken
and the revetments for the well were in pieces. It seemed that [the monastery] could no longer be
restored.
玘植杖四顧曰：智者之為寺，天造地設者至矣。而人事者不能充焉，故寖壞
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至於此。天其使我興此地歟？乃諏諸為地理學者。則其言與玘略合。
Leaning on his staff, Zhongqi looked around and said: “As a monastery, the Worthy One is perfectly
placed in its environs; it is the human element that has not been up to the task. It is for this reason that
the monastery has reached this state of disrepair. Could it be that Heaven has sent me to revive this
place?” [The locals] then consulted geomancy scholars, and found that they agreed with Zhongqi’s
pronouncement [that the monastery was perfectly situated in its environs].
蓋寺在金華山之麓，峰嶂屹立，林岫間出，日月映蔽，風雲吞吐，而前之形
勢無以留之。如王公大人南嚮坐帷幄中，宜其前有列鼎大牲之養，盛禮備樂
之奉。賓客進趨，擯相襜翼；將吏武士，執撻孰何。然後為稱。
The monastery is at the foot of Jinhua Mountain, where steep peaks stand erect, and where forests and
caves in turn emerge. The Sun and Moon illuminate and darken it, as wind driven clouds imbibe and
disgorge. However, there is nothing to detain [the vital forces of] the circumstances and dispositions
before it. As in [the case of] lords, dukes, and great gentlemen sitting, south-facing, in curtained tents,
it would be fitting to place the cauldrons and oxen of sacrificial offerings before it, with performances
of grand ritual and refined music. Guests are received with quickened steps, respectfully, as if gliding
on wings. If only military officers and warriors [took up the duty] to ask after [the visitors], with whips
in hands, then the setting would be complete.
今乃巍然獨坐，而侍衛者皆奔趨而去，則其威重，無乃稍損乎？於是始議鑿
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大池潴水於門。梁其上達于大路，而增門之址，高於舊三之二。異時所謂奔
趨而去者，皆肅然就列，恪然就事。
Now, however, the monastery sits alone in a lofty manner, while servants and escorts have fled. Its
majesty, surely was slightly harmed [by this treatment]. Therefore, [the people] began to consider
digging a large pond in order to store water at the gate. A bridge was built above [the pond], which is
connected to the main road. [The people] also elevated the gate foundation to two thirds higher than
that of the original. Those who previously fled now all take their position solemnly, and each takes up
their duty respectfully.
則王公大人之尊，於是始全。則其施置建立、號令賞罰，亦何可少訾耶？方
議之初，或謂門有大木數十，必盡去乃可興池役。而木所從來久，以是未
決。
Only now [can we say that] the due dignity of lords, dukes, and great gentlemen is complete. As for [the
monastery’s] setting, placement, institution, orders, rules of reward and punishment, there is nothing
to be said against them. When they first began the discussion, someone suggested that there were
dozens of big trees at the gate and that they must be removed before the excavation of the pond could
start. The trees, however, had been there for a long time; for this reason, they failed to make a decision.
忽有一夕大風，木盡拔。若有鬼神相其役者，其亦異矣。玘之來，百役皆
作，脩廊傑閣、虛堂廣殿；至於棲眾養老之室、庖湢帑庾之所。繚為垣墻，
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引為道路，莫不美於觀而便於事。後雖有能者，無以加焉。
One night, suddenly there was a big gust of wind, and the trees were all uprooted, as if ghosts and spirits
had come to assist the undertaking. This is indeed an extraordinary thing. [Since] the coming of
Zhongqi, a hundred projects were all in progress, including [the construction of the] long hallways and
grand pavilions, empty rooms and spacious halls; As for rooms in which [monks] dwell and the aged
live [in retirement), as well as kitchens, bathing rooms, treasuries, and granaries, they are encircled by
walls and interconnected by roads; all are beautiful in appearance and convenient in use. Even able
men from later ages would find nothing to add.
玘有道行，為其徒所宗，而才智器局又卓然不凡。如此，故薦紳多喜道之。
予又與有夙昔，且嘗記其嚴州南山興造之盛。故玘今又從予求智者興造記，
而予友人寧遠軍節度使提舉佑神觀姜公邦傑，復以手書助之。
Zhongqi is a person of religious conduct, and is admired by his disciples. Moreover, his talents,
knowledge, and bearing are remarkable and extraordinary. Therefore, scholar-officials like to speak to
him. I too have made his acquaintance, and I wrote [for him] an inscription that records the prosperity
of the construction in the southern mountains in Yanzhou. So now Zhongqi came to me again and
entreated me to write an inscription about the construction of the [Monastery] of the Worthy One. In
addition, my friend, the Military Commissioner of Military Prefecture of Ningyuan, Supervisor of the
Youshen Temple, Jiang Bangjie, came to my assistance to execute the calligraphy.
請未及屬藁，而邦傑歿。予尤感焉。雖耄，不敢辭也。今茲之役，池為大，
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故書之特詳。
Before I could fulfill the request and finish the composition, Bangjie passed away. Deeply moved by this,
I dare not to decline, despite the fact that I am advanced in years. Now since the excavation of the pond
was a major undertaking, I write about it in a particularly detailed manner.
嘉泰三年十月甲子，太中大夫，寶謨閣待制，提舉江州太平興國宮，山陰縣
開國子，食邑五百戶，賜紫金魚袋陸遊篆并書。保靜軍莭度使，知婺州軍州，
兼管內勸農使，齊安郡開國候，食邑一千一百戶，食實封二百戶吳璹題額。
On the jiazi day [twenty-ninth] day of the tenth month of the Jiatai era (1203), Lu You, the Superior
Grand Master of the Palace, Edict Attendant of the Hall for Treasuring the Heritage, Supervisor of the
Taiping Xingguo Temple of Jiangzhou, Dynasty-founding Viscount of the Shanyin county with an
appanage of five hundred households, granted with the purple robe and goldfish satchel, has executed
the calligraphy and composed [the inscription]. Wu Shu, the Military Commissioner of Military
Prefecture of Baojing, Prefect of Wuzhou and Concurrent Commissioner of Agricultural Development
[within the jurisdiction], Dynasty- founding Marquis of Qi’an Commandery with an appanage of eleven
hundred households and a substantive appanage of two hundred households, has done the calligraphy
on the plaque.
