The Buddha Addressing Yamaraja at Kusinagara 釋迦牟尼佛會圖
Item
Title
The Buddha Addressing Yamaraja at Kusinagara 釋迦牟尼佛會圖
Description
(none)
Source
https://asia.si.edu/object/F1926.1
Creator
Yunnan 雲南 (province)
annotates
Painting captions: (2) – Anonymous
1. Painting, right cartouche (damaged)
1 column, standard script.
[為][陳]觀音慶、婦人文[殊]連、男慶福造
Created [for ][Chen] Guanyin Qing, his wife Wen[shu] Lian, and son Qingfu2
2. Painting, left cartouche.
1 column, standard script.
南無滅札報釋迦牟尼佛會
Assembly of the Blessed Sakyamuni Buddha Who Extinguishes Just Rewards3
Sutra text: Anonymous. Damaged. Opening section of the self-titled Feng Yanluowang yuxiu
shengqi wangsheng jingtu jing 《諷閻羅王預修生七往生淨土經》 (Sutra Intoned to King
Yanluo [Yamaraja] to be Cultivated in Preparation for the Sevens of Life and Rebirth in the Pure
Land).4
The section includes three encomia (zan 讚), each consisting of a quatrain in 7-character
lines; above each poem is a roundel painted in color with the figure of a meditating Buddha
(second roundel largely effaced). Several characters, especially at the beginning of the text, are
missing due to damage; these characters appear in the transcription below in brackets [ ].
One sheet of tan paper. Dimensions: 28 x 53 cm
29 columns, standard script. [Not translated.]5
[謹啟《諷閻羅王預修生七往生淨土經》] 誓勸有緣，以五會啟經入讚。
念阿弥陁佛。
[成]都府大慈孝沙門藏川 述讚。
《[佛說閻羅]王授記四眾逆修生七往生淨土經》
南無阿弥陁佛。 讚曰:
如來臨般涅槃 6時，廣召天霊及地祇， 因為琰魔王授記，乃傳生七預修
儀。
如是我聞，一時佛在鳩尸那城，阿維羅跋提河邊，娑羅雙樹間，臨般涅槃時，舉身放光，
普照大眾，及諸菩薩摩訶薩、天龍神王、天主帝釋、四天大王、大梵天王、阿[脩]羅王、
諸大[國]王、閻羅天子、太山府君、司命司[祿]、五[道]大神、地獄官典，悉來集[會]，敬
礼世尊，合掌而立。
讚曰:
[時佛]舒光滿大千，普臻龍鬼會人天， 釋梵諸天冥 7密眾，咸來稽首世尊
前。
佛告諸大眾，閻羅天子於未來世，當得作佛，号曰普賢王如來，十号具足，國土嚴淨，百
寶莊嚴，國名花嚴，菩薩充滿。 讚曰:
世尊此日記閻羅，不久當来 8證佛陁， 莊嚴寶國常清淨，菩薩修行眾甚
多。
尒時阿難白佛言 :『世尊，閻羅天子，以何因緣，處斷冥間，復於此會，便得授於當來果記
？』佛言 : 『於彼冥途，為諸王者，有二因緣。一是住不思議解脫不動地菩薩，為欲攝化
極苦眾生，示[現作]彼琰魔等王。二為多生習善為犯戒故，退落琰魔天中，作大魔王，管
攝諸鬼，科斷閻浮提內，十惡五逆，一切罪人，繫閇牢獄，日…』。
Colophons: (18) — The first eight colophons have suffered varying degress of damage, and are
mounted as fragments on two separately mounted sheets of paper; dated texts range between 1789
and 1837.9 The following ten colophons were written directly on three-plus sheets of paper,
continuously mounted; dated texts range between 1902 and 1914.10
Sheet 1: Separately mounted. Colophons 1–5.
Dimensions: 30.7 x 61.2 cm
1. Unidentified — damaged11
6 columns, standard script (much damage, especially columns 5–6, which are
reonstructed below. Where known, missing characters are supplied in brackets [ ].)
《三藏聖[敎目]錄》無《十王預脩經》，而之字函有《大威德金輪佛頂熾盛光如來消除一切
災難陀羅尼經》，亦與此不同，殆是時世俗所傳本耳。然畫家神姦詭譎，能使閱者恐怖
毛豎，蓋「十習發業為因，因必趨果，故[感地獄種種苦具，且] 始由[妄想] ，融涉[六] 根
，故受報亦六根…」。
The Catalogue of the Sacred Teachings in the Tripitaka contains no Sutra to be Cultivated in
Preparation for [Judgement by] the Ten Kings, and the [text of the] Dharani Sutra of the
Magnificent and Virtuous Golden Wheel Buddha-head, Tejaprabha Tathagata, Who Dispels All
Disasters and Calamities12 that it does contain, is also not the same as [the one here], so I’m
afraid that these are [non-canonical sutras] which have circulated for ages among the common
people. Nevertheless, [by depicting the punishments of] wicked and perfidious [persons] the
painter was able to so frighten the viewer that his hair stands on end, for ―the Ten Habits13
produce karma and create causality, and cause must lead to effect, therefore [one is affected by
the various instruments of hellish torture; and] since [these habits] derive from [erroneous
thinking] and are transmuted through the [Six] Sense Organs,14 one therefore also receives
punishment [by means of] the Six Sense Organs…‖15
Signature: none
Date: none
Seals: none
2. Weng Fanggang 翁方綱 (1733–1818)16 — damaged
3 columns, standard script
□□□□□ [為]□作□，皆唐以前人書如此。雖無年月可考，然以字畫驗之，則西堂跋中所云「
唐末人畫者，即不必定属朱繇，亦當相去不遠矣」。恐閱[者]疑之，附記於此。方綱又書
。
…, were all written the way people did before the Tang dynasty. Although no date can be
determined, if one examines how the calligraphy and paintings are executed, then it is as Xitang
[You Tong, 1618–1704] says in his colophon, ―they were painted by someone at the end of the
Tang dynasty, and while they need not be attributed to Zhu You [early 10th century], it shouldn’t
be by anyone too distant from him either.‖17 Fearing that viewers may be suspicious [of them], I
have appended this statement here [in support]. Written by Weng Fanggang.
Signature: 方綱
Fanggang
Date: none
Seals: (2)
Fanggang『方綱』(square relief)
Tanxi『覃溪』(square relief)
3. Wu Zhao 吳照 (1755–1811) — damaged
3 columns, standard script
[嘉慶]五年九月三日，陽城張敦仁、南城吳照、宜興陳應熊，同游開先孝，敦仁攜男秶采，
應熊攜男純敬觀。
On the third day of the ninth lunar month in the fifth year [of the Jiaqing reign period] [October
20, 1800], Zhang Dunli [1755–1833] from Yangcheng, Wu Zhao [1755–1811] from Nancheng,
and Chen Yingxiong from Yixing, visited Kaixian Temple [on Mount Lu, Jiangxi Province], and
respectfully viewed [this scroll] together with Dunli’s sons, Zi and Cai [?], and Yingxiong’s son,
Chun, whom they brought along.18
Signature: none
Date: [嘉慶]五年九月三日
Third day of the ninth lunar month in the fifth year [of the Jiaqing reign
period] [October 20, 1800]
Seals: (1)
Wu Zhao zhi yin『吳照之印』(square intaglio)
4a-b. Xie Qikun 謝啟昆 (1737–1802) — damaged
a.) 3 columns, standard script
[己酉]閏五[月]朔日，南康謝啟昆偕南昌萬縉、進賢馮來儀、大兒學增，重觀于鹿洞書院之
春風樓，啟昆又記。
First day of the intercalary fifth [lunar-month] in the [jiyou?] year [June 23, 1789?],19 viewed
again at the Spring Wind Pavilion of Deer Cave Academy [on Mount Lu] by Xie Qikun from
Nankang, together with Wan Jin from Nanchang, Feng Laiyi from Jinxian, and his big brother
Xuezeng,. Additionally recorded by [Xie] Qikun.
Signature: 啟昆
Qikun
Date: [己酉?]閏五[月]朔日
First day of the intercalary fifth lunar-month [in the jiyou year?][June 23,
1789?]
Seals: (1)
Xie Qikun yin『謝啟昆印』(square intaglio)
b.) Remnants of three characters from a longer text — damaged
Seals: (2) – both missing all, or most of, right side
□Qikun □『□啟昆□』(square intaglio)
Xuancheng taishou『宣城太孚』(square relief)
5. Wu Rongguang 吳榮光 (1773–1843) — damaged
3 columns, standard script
□□漫堂中丞布施此卷之一百二十七年，道光紀元歲在辛巳三月十二日，南海吳榮光敬觀於
開先孝。願一切眾生，同登善地。
In the one-hundred-and-twenty-seventh year since Governor Mantang [Song Lao, 1634–1713]
donated this scroll, on the twelfth day of the third lunar month, with the year-star in xinsi, first
year of the Daoguang reign period [April 13, 1821], respectfully viewed at Kaixian Temple by
Wu Rongguang from Nanhai.20 May all living beings ascend to the Good Land.
Signature: 吳榮光
Wu Rongguang
Date: 道光紀元歲在辛巳三月十二日
Twelfth day of the third lunar month, with the year-star in xinsi, first year
of the Daoguang reign period [April 13, 1821]
Seals: (1)
Borong『伯榮』(square intaglio)
Sheet 2: Separately mounted. Colophons 6–8.
Dimensions: 30.8 x 61.2 cm
6. Zheng Zuchen 鄭祖琛 (died 1858)
2 columns, standard script
遊[秀]峰觀瀑布，出此卷。已漫漶，因重裝之并識。歸孜鄭祖琛。
Traveling to [Xiu] Peak [on Mount Lu] to view the waterfall, I was shown this scroll. As it was
already severely damaged, I had it remounted and have recorded [the fact]. Zheng Zuchen from
Gui’an.
Signature: 鄭祖琛
Zheng Zuchen
Date: none
Seals: (1) – damaged upper right
Zheng Zuchen yin『鄭[祖]琛印』(square intaglio)
7. Zhang X-liang (?) 張□亮(?) (unidentified, 19th century) – damaged
Two columns, standard script
道[光]丁酉五月三日，建寧張□[亮?]來游匡廬觀青玉…
On the third day of the fifth lunar month in the dingyou year of the Dao[guang] reign period
[June 5, 1837], Zhang X-liang from Jianning came on a trip to Kuanglu [Mount Lu] to view
Green Jade…
Signature: none
Date: 道[光]丁酉五月三日
Third day of the fifth lunar month in the dingyou year of the Daoguang
reign period [June 5, 1837]
Seals: none
8a–b. Unidentified (19th century) — damaged
a. Thirteen columns (only six undamaged), standard script
禪堂五月風冷冷，來觀圖畫兼寫經，經寫兩卷共一軸，□□□□□□□， □□□□□□□，
□□□□□□□，□□□□□□□，□□□□□□□， □□□□□□□，空留翰墨兼丹青，□□□□□□□，持贈心
公幾[帄]
21百齡，披圖能使髮□□，詠經□□□□□，此□□□搜秘藏，□□□□歸窈冥， □□□用辨唐
宋，慧明靜攝常惺惺，地獄豈為我輦設，聖諦難與凡人聆，世界閻浮池上影，三□夜語風
中鈴，卷軸歛函兩花散，但見古佛登熒熒，福如微塵孽如海，十地黑風吹血腥，金胄瑯璫
雜桎梏，夜叉鬼伯紛拘囹，亦有簿書逞鉤距，旁列府孝分宮庭，大鐵圍山口萬里，琰□□□
無常刑，惝怳虛無□□□，陰陽□闢通精□，如是我聞經中說，假以圖像尤丁寧，一圖一偈當
棒喝，想見濡毫甘露瓶，鬼神情狀太刻劃，須防白晝追六丁…
[Poem not translated.]
Signature: none
Date: none
Seals: none
b. Remnants of a few undecipherable large strokes — damaged
Sheet 3: Continuously mounted. Colophons 9–11.
Dimensions: 31.4 x 135.1 cm
9. Duanfang 端方 (1861–1911)
11 columns, running-standard script.
Two poems (4x7), and postscript.
喜向蓮花結淨因，千年幾見市朝新，神焦鬼爛金容在，妙湛依然說法人。辨鴃真宜補舊編
，梵書滿半儘喧闐，筆端舍利餘唐法，消得荃蘼一穗煙。
光緒壬寅札月，易子石父攜廬山開先孝唐人《地獄變相圖》並寫經殘字見示，留觀閱月，
敬題兩截句歸之。浭陽端方記。
[Poems not translated.] First month of the renyin year in the Guangxu reign period [February 8–
March 9, 1902], Master Yi Shifu [Yi Shunding, 1858–1920] brought along the Transformation
Images [of Souls] in Hell by a Tang dynasty artist and [its accompanying] damaged sutra
manuscript from Kaixian Temple on Mount Lu to show me.22 Having kept and examined [the
scroll] for a month, I have respectfully inscribed it with two quatrains and sent it back. Recorded
by Duanfang from Bianyang.
Signature: 端方
Duanfang
Date: 光緒壬寅札月
First month of the renyin year in the Guangxu reign period [February 8–
March 9, 1902]
Seals: (1)
Duanfang siyin『端方私印』(square intaglio)
10. Yang Shoujing 楊孚敬 (1839–1915)
27 columns, running script.
右唐人寫經殘卷，舊為宋漫堂布施於廬山開先孝者，今為易子石甫所得，為蟲所蝕，首尾
不具，蓋俗僧不知愛惜，石甫從破櫝中搜出者。第三行題『成都府大慈孝沙門藏川述讚』
；第四行首缺四字，下有『《….王授記四眾逆脩生七往生淨土經》』。按《新唐志》『至
德二年，改蜀郡為成都府』，曹學佺《名勝志》引《通志》云『大慈孝，唐至德年建』，
是此卷當作於唐之中業；而僧贊寧《高僧傳》不載藏川之名，宋、元、明三佛藏及高麗藏
，皆不錄此經，是則此為佛經逸篇，札未知天竺尚有梵筴否也。據翁覃溪跋稱漫堂題為『
唐末人書，即不必定属朱繇，當亦相去不遠』，余按朱繇為朱梁時人，《圖畫見聞志》稱
其『工畫佛道，酷類吳生』。此卷有《釋迦牟尼佛會圖》，殊為精妙，因以附會之，但其
兩籤題與後文經讚，實為一手書，筆法生峭，脫胎柳誠懸。今存房山唐石刻，已趨甜熟，
無此風格，何論朱梁？所惜中上古寫佛經，散佚於兵燹。今世所存墨本第有《靈飛》、《
兜沙》、《鬱草越》、《轉輪王》等經，而《靈飛》最著。袁清容直目為鍾紹京書，不知
紹京題《昇以太子碑》陰，在武后聖歷二年，《靈飛》寫於開元二十六年，時代隔越，何
能相擬？余所見日本東大孝、高山孝、法隆孝所藏古經，黃麻堅紉的為唐人書者，不下數
千卷，可謂『目不周玩，情不給賞』者，而皆無書者姓名[余所得亦數十卷，亦無書人名]，札不
必指為某名人之筆而後足珎也。余嘗謂唐人寫經，在當時不過傭書者流，未必與於書家品
騭。至今日則有極天下之選，盡一生之聰明才力，尚不能追其格度。古今人不相及，所為
有『世道升降』之嘅也。光緒乙巳仲冬十有二日，宜都楊孚敬記於鄂城菊灣。
At right is the damaged scroll of a Tang dynasty sutra manuscript that formerly was donated by
Song Mantang [Song Lao, 1634–1713] to the Kaixian Temple on Mount Lu, and has now been
acquired by Master Yi Shifu [Yi Shunding, 1858–1920]. [The scroll] had been eaten by insects
and its [painted] frontispiece is incomplete. As the common monks [at the temple] did not know
how to care for it, Shifu salvaged it from its broken covers. The third column of [the sutra] text
reads,
―Narrative and encomia by the sramana Cangchuan of Great Compassion Temple in Chengdu
Prefecture;‖23 while the fourth column is missing four characters at the beginning and then reads,
“Sutra…to the Four Orders of Disciples on the Prophecy Given to King…Concerning the Sevens
of Life to be Cultivated in Preparation for Rebirth in the Pure Land.” According to the Xin Tang
shu (New History of the Tang dynasty), ―In the second year of the Zhide reign period [757], [the
name of] Shu Commandery was changed to Chengdu Prefecture,‖24 while Cao Xuequan [1574–
1646] in his ―Record of Famous Sites‖ quotes the Tong shi [Comprehensive History] as saying,
―Great Compassion Temple was constructed during the Zhide reign period [756–58],‖25 so this
scroll must have been made during the middle period of the Tang dynasty. Yet the Gaoseng zhuan
[Lives of Eminent Monks] by the monk Zanning [919–1001] does not record the name of
Cangchuan, and neither do any of the three Buddhist Canons compiled during the Song, Yuan,
and Ming dynasties, nor the Korean Buddhist Canon, record this sutra, so this must be a lost text of
Buddhist scripture, though I do not know if there is still such a Sanskrit sutra in India or not.
Regarding the colophon by Weng Tanqi [Weng Fanggang, 1733–1818], where he states that
Mantang’s26 inscription says, ―It was written by someone at the end of the Tang dynasty, and
while it need not be attributed to Zhu You, it shouldn’t be by anyone too far from him either,‖ I
note that Zhu You was a man of the Zhu-Liang dynasty [907–923],27 and the Tuhua jianwen zhi
praised him as ―skilled at Buddhist and Daoist subjects, very much like Master Wu [Daozi,
active ca. 710– 760].‖28 This scroll includes a Picture of an Assembly of the Blessed Sakyamuni
Buddha Who Extinguishes Just Rewards, which was appended because of its particularly
exquisite qualities; however, the inscriptions in the two cartouches [on the painting] were actually
written by the same hand as the texts of the sutra and encomia that follow. The calligraphy is
quite vigorous and derives from [that of] Liu Chengxuan [Liu Gongquan, 778–865]. Now the
stone inscriptions [of the Buddhist Canon] from the Tang dynasty preserved on Mount Fang [in
Hebei Province]29 already exhibit full [technical] maturity and do not at all possess the style [of
writing seen here], so how can one speak of the [much later] Zhu-Liang dynasty? Regretably,
[most of] the Buddhist sutras written during middle antiquity have been lost to fire and sword, and
of those originals that do survive in the world today, such as the Lingfei, Dousha, Yucaoyue [?],
Zhuanlunwang, and other sutras, [the calligrapy of] the Lingfei is the very best. Yuan Qingrong
[Yuan Jue, 1266–1327] held the view that it was written by Zhong Shaojing [active 680–730s],30
but he didn’t know that Shaojing inscribed the reverse side of the Stele of the Heir Apparent
Becoming an Immortal in the second year of the Shengli reign period of Empress Wu [699], while
the Lingfei [sutra] was written during the twenty-sixth year of the Kaiyuan reign period [738].
With [the writing of these two texts] being so far apart in time, how could they resemble each
other? Of the ancient sutras that I have seen in the collections of the Tōdaiji, Kōzanji, and Hōryūji
in Japan, those that were written by Tang dynasty individuals on tough but pliable jute [paper]
number no fewer than several thousand scrolls, which one may say are ―too many to see and too
much to enjoy,‖31 yet none of them bear the names of those who wrote them (and the several dozen scrolls that I have collected also bear no writers’ names), which exactly [goes to show] that
one should not [consider a calligraphy] worth treasuring only if it has been assigned to the brush
of someone famous. I have said that, at the time, sutra writers in the Tang were nothing more than
a class of commercial scribes, and [their works] certainly do not come up to those by [true]
calligraphers. But today, even if one could choose [among sutras written during the Tang] from
absolutely everywhere in the world and devote all of one’s intelligence and talent [to their study]
for a lifetime, one would still not be able to trace [the evolution of] their rules of composition. The
fact that calligraphers from past to present cannot equal [them], is a cause for bemoaning ―the
vicissitudes of the world.‖32 Twelfth day of the mid-winter [eleventh] lunar month in the yisi year
of the Guangxu reign period
[December 8, 1905], recorded by Yang Shoujing of Yidu at Chrysanthemum Cove in Echeng
[Hubei Province]
Signature: 楊孚敬
Yang Shoujing
Date: 光緒乙巳仲冬十有二日
Twelfth day of the mid-winter [eleventh] lunar month in the yisi year of
the Guangxu reign period [December 8, 1905]
Seals: (2)
Yang Shoujing yin『楊孚敬印』(square intaglio)
Xingwu shending『惺吾審定』(square intaglio)
11. Zhou Yun 周雲 (late 19th–early 20th century)
18 ruled columns, standard script.
Poem (46x7)
吳生之畫不可見，每讀坡詩起百旋，黿頭鬼伯挑森森，冥目試思舌猶舚，湘西詞客出殘紙
，云自廬山得真面，披圖未竟行遠牀，兩手自接鼻火煔，蓮臺瓔珞莊且嚴，豎指不言蓄萬
變，趪趪甲胄恣武猛，摧魔金杵鏌邪□
33，群真四五韜天倪，胡事睢盱中目閃，座前長跽衣
冠人，有懷欲吐肅然偭，
但瞻偃蹇雲天□
34，何從俯手挽昏墊，□
35髽侍者獰孚階，相對喁喁植寶扇，其語維何聞末
由，似誚乞憐貢婉孌，無心雙鶴閒自飛，騰翥長空月灩灩，畫師試審何時人，北帄學士李
唐劵，寫經字迹亦清勁，謂過房山慮或忝，西陂捨去百年藏，蕭翼來游匹馬□
36，重入文壇
親墨賓，不向間房乞僧飯，天墋地黷千萬秋，黃土屢經曝霪傳，面皃依然心已非，城塹深
阻孰闚□
37，侈然高踞矜光儀，纓組鳶鴟襲彪贙，雍門淒激孜不思，泥犁楚毒幾曾念，但知
盛氣噓喑鳴，摩搦機牙疾風電，一朝漏盡泣何及，大銷琅璫溺殘爓，我思此軸休蔽藏，張
之九馗俾彼□
38。
中實五兄有道属題即札。周雲。
[Poem not translated.] Inscribed at the request of fifth elder-brother Zhongshi [Yi Shunding] for
him to correct, Zhou Yun.
Signature: 周雲
Zhou Yun
Date: none
Seals: (2)
Yun『雲』(circle intaglio)
Shichenfu『世臣父』(rectangle relief)
Sheet 4: Continuously mounted. Colophons 12–14.
Dimensions: 31.4 x 134.8 cm
12. Li Baogan 李寶淦 (1864–1919)
22 columns, standard script.
Poem (48x7)
唐賢妙墨工寫經，碑幢石刻多垂型，千年真蹟誰得見，傳世寥落如晨星。畫師閻吳推聖手
，地獄變相通幽冥，不知何人得秘奧，摹繪萬鬼窮殊形。泥犁懺悔出千劫，慈悲還許瞻天
廷，莊嚴我佛現妙相，低眉跌坐神娉娉。舒兜羅綿五輪指，誨敕大眾宜叮嚀，神祇會合大
歡喜，旁侍曼麗環中庭。五香瓔珞耀金甲，鐃鉢劍杖精光熒，亦有努目狀武猛，威稜猶懾
千雷霆。妖腰亂領盡消滅，筏渡孽誨超昏暝，峨冠長跽手合十，似乞富貴兼長齡。又有鬼
隸貌獰陋，植扇耦立當階屏，頻伽雙翔或閑步，寶月騰燄升重溟。放大光明照六道，華香
上感諸天靈，地塽天腥群籟寂，閻浮提樹風冷冷。是真是幻是夢想，善因惡果了可聽，商
邱漫叟盛施捨，廬山山孝歸禪扄。金容慘澹失呵護，神鬼焦爛然飄零，名賢跋詠累數紙，
狼籍并漬蝸涎腥。先生假手蓋有以，返璧高義神其聆，殘餘裝弆煥精采，留此警發迷途醒
。龍眠不作兩峰死，踟蹰展翫空惺惺，盥手焚香發膜唄，林風颯沓寒燈青。
李寶淦自注第四十二句: 「原卷裝潢後，仍歸開先孝」。
丁未嘉帄五日，題奉中實先生教札，李寶淦。
[Poem not translated.] Fifth day of the jiaping [twelfth] lunar month in the dingwei year [January
8, 1908], inscribed to receive the instruction and correction of Mister Zhongshi [Yi Shunding] by
Li Baogan.
Signature: 李寶淦
Li Baogan
Date: 丁未嘉帄五日
Fifth day of the jiaping (twelfth) lunar month in the dingwei year [January
8, 1908]
Seals: (2)
Wangu yixiang『萬古遺香』(rectangle relief) – top right
Hantang『漢堂』(square relief) – bottom left
13. Guo Baoheng 郭寶珩 (active late 19th–early 20th century)
23 columns, running standard script.
Poem (58x7)
開先瀑布長如虹，中有靈物光熊熊，道元不作立本死，誰歟寫此孱提容，西陂尚書夙妮古
，護惜不啻通侯封，私家著錄懼速朽，留此永鎮招提宮，惜哉瞿曇不好事，緗帙盡付枯蟫
攻，青螺黯黮法雲冷，割截身體神其恫，眉伽先生有佛慧，自矜奇遇非人功，發緘示我畫
一尺，云此略得唐賢風，斷金片玉餘十一，猶覺精采兼強雄，阿難諾巨肅杖錫，迦陵頻伽
鏗磬鐘，
□
39華天女索手笑，低眉菩薩雙頤豐，誰姓官家作膜拜，冤旒環珮塵埃中，有唐一代佛力盛
，想見施捨勞王公，圖窮乃見寫經字，句奇語重波棱工，一花一佛一偈贊，金薤璀璨珠玲
40瓏，時清文勝物力富，一技之末無凡庸，優婆 41夛塞大歡喜，落筆乃與歐虞同，撞鐘吹
螺盛齋設，諸天百鬼紛蛇龍，經幢造象壽金石，日銷月鑠霾蒙茸，藐茲寸楮閱千禩，坐歎
物理殊難蹤，唐碑宋拓世且罕，此書此畫何由逢，嗟余好古生苦晚，去佛彌遠彌痴聾，獅
威象猛尌滅沒，異教日夕來牢籠，恒河舍衛佛產地，坐令他族爭祏宗，旁乃斜上滿寰寓，
寶用直欲追斯邕，後之視今復何有，敝帚轉瞬隨秋蓬，元黃戰血禍方始，呼佛不應吾何從
，六道輪迴事恍惚，地獄餓鬼占爻凶，還公此卷三歎息，崦嵫慘淡心憂忡。
丁未臘嘉帄，中實先生觀察令題，江都郭寶珩百遲。
[Poem not translated.] In the la jiaping [twelfth] lunar month of the dingwei year [January 1908],
inscribed at the command of the Surveillance [Commissioner], Mister Zhongshi, by Guo
Baoheng, [courtesy name] Baichi, from Jiangdu.
Signature: 郭寶珩百遲
Guo Baoheng, [courtesy name] Baichi
Date: 丁未臘嘉帄
In the la jiaping [twelfth] lunar month of the dingwei year [January 1908]
Seals: (1)
Guo □『郭□
42』 (rectangle relief)
14. Wang Bing’en 王秉恩 (1845–1928)
2 columns, running script.
光緒戊申春晚，華陽王秉恩敬觀，兒子文□侍。時寓羊城石桃寄廬。
Late spring in the wushen year of the Guangxu reign period [April 1908], respectfully viewed by
Wang Bing’en from Huayang, with his son Wen-x in attendance. At present, I am residing at the
Shitao Jilu in Yangcheng [Guangzhou, Guangdong Province].
Signature: 王秉恩
Wang Bing’en
Date: 光緒戊申春晚
Late spring in the wushen year of the Guangxu reign period [April 1908]
Seals: (2)
Wang Bing’en yin『王秉恩印』(square intaglio)
Shitao jilu『石桃寄廬』(square intaglio)
Sheet 5: Plus short section. Continuously mounted. Colophons 15–18.
Dimensions: 31.4 x 134.8 cm
Short section: 31.4 x 10.3 cm
15. Qiu Fengjia 丘逢甲 (1864–1912)
3 columns; running script. Poem (5, 5, 7, 7)
金經已不完，泥犁亦殘墮，茫茫一片匡廬雲，出山遍證人天果。43
中實先生令題，逢甲。
[Poem not translated.] Inscribed at the command of Mister Zhongshi [Yi Shunding], by [Qiu]
Fengjia.
Signature: 逢甲
Fengjia
Date: none
Seals: (1)
Meixia sanxian『梅下散以』(square intaglio)
16. Wang Zhaoquan 汪兆銓 (1858–1928)
6 columns, running script.
Poem (8x4)
生滅相尋，不可思議，佛說罷生，我聞如是。經文非缺，畫象非偽，一切真空，方見實際
。戊申四月，番禺汪兆銓題奉中實先生大教。
[Poem not translated.] Fourth lunar month in the wushen year [April 30–May 29, 1908], inscribed
by Wang Zhaoquan from Panyu to receive the great instruction of Mister Zhongshi [Yi
Shunding].
Signature: 汪兆銓
Wang Zhaoquan
Date: 戊申四月
fourth lunar month in the wushen year [April 30–May 29, 1908]
Seals: (2)
Wang Zhaoquan guan『汪兆銓觀』(square relief)
Xinbo『辛伯』(square intaglio)
17. Fan Zengxiang 樊增祥 (1846–1931)
25 columns, running-standard script.
Poem (36x7)
諸天龍象失護持，畫紙磔裂如灼龜，蓮臺莊嚴現寶相，獨惜滿月雲蔽虧，諸佛菩薩貌嚴淨
，金剛努目威而慈，座下膜拜盛冠服，和南仰籲秀有詞，殿隅持扇二力士，龍天肅穆如朝
儀，蛟蛇蜿蜒纏棟孙，孔雀金碧輝階墀，畫師在唐特俗手，精細亦非後所為，倘得閻吳施
五采，龍華嘉會尤恢奇，畫後寫經亦唐筆，漏痕釵角呈妍姿，劈實不憾顏清臣，生峭乃於
柳得之，此卷舊弆開先孝，孝僧得寶由西陂，二百年來廬山麓，琴樓高與琳孙齊，神畫有
靈交有道，不設蕭翼蘭亭機，昔為文康施僧者，君今反為僧所施，自唐及今歷幾劫，雖有
斷爛無亡遺，願君供奉繡龕上，金題玉踱重裝池，佛將賜君諸善果，一壽二富三康頤，向
君何物報廬嶽，定有眉山[帶玉]香山詩。
注: [帶玉]兩字被點去
。
右《釋迦牟尼佛會圖》歌，仲碩五兄詩家属題，壬子上巳前一日。樊山樊增祥題於滬上，
時年六十有七。
[Poem not translated.] At right is a song for the picture, Assembly of Sakyamuni Buddha Who
Extinguishes Just Rewards, inscribed at the request of the poet, fifth elder-brother Zhongshi [Yi
Shunding], one day before shangsi in the renzi year [May 18, 1912]; inscribed in Hushang
[Shanghai] by Fan Zengxiang from Fanshan, during his sixty-seventh year.
Signature: 樊增祥
Fan Zengxiang
Date: 壬子上巳前一日
One day before shangsi in the renzi year [May 18, 1912]
Seals: (1)
Hugong『壺公』(square relief)
18. Xin Yaowen 辛耀文 (1876–1928)
4 columns, running script
光緒丙午曾觀於梁家園姜孛。越七年，癸丑重觀於大吉巷寓齋。劫灰之餘，琴志其寶之。
癸丑臘月初八日，順德辛耀文題。
I had seen [this scroll] during the bingwu year of the Guangxu reign period [1906] at the Jiang
Residence in the Liangjiayuan [neighborhood of Beijing]. Seven years having passed, in guichou
[1913–14], I viewed it again at my residence in Big Luck Lane [Beijing]. May Qinzhi [Yi
Shunding] treasure these remnants from catastrophe. Eighth day of the la [twelfth] lunar month
in the guichou year [January 3, 1914], inscribed by Xin Yaowen of Shunde.
Signature: 辛耀文
Xin Yaowen
Date: 癸丑臘月初八日
Eighth day of the la [twelfth] lunar month in the guichou year [January 3,
1914]
Seals: none
1. Painting, right cartouche (damaged)
1 column, standard script.
[為][陳]觀音慶、婦人文[殊]連、男慶福造
Created [for ][Chen] Guanyin Qing, his wife Wen[shu] Lian, and son Qingfu2
2. Painting, left cartouche.
1 column, standard script.
南無滅札報釋迦牟尼佛會
Assembly of the Blessed Sakyamuni Buddha Who Extinguishes Just Rewards3
Sutra text: Anonymous. Damaged. Opening section of the self-titled Feng Yanluowang yuxiu
shengqi wangsheng jingtu jing 《諷閻羅王預修生七往生淨土經》 (Sutra Intoned to King
Yanluo [Yamaraja] to be Cultivated in Preparation for the Sevens of Life and Rebirth in the Pure
Land).4
The section includes three encomia (zan 讚), each consisting of a quatrain in 7-character
lines; above each poem is a roundel painted in color with the figure of a meditating Buddha
(second roundel largely effaced). Several characters, especially at the beginning of the text, are
missing due to damage; these characters appear in the transcription below in brackets [ ].
One sheet of tan paper. Dimensions: 28 x 53 cm
29 columns, standard script. [Not translated.]5
[謹啟《諷閻羅王預修生七往生淨土經》] 誓勸有緣，以五會啟經入讚。
念阿弥陁佛。
[成]都府大慈孝沙門藏川 述讚。
《[佛說閻羅]王授記四眾逆修生七往生淨土經》
南無阿弥陁佛。 讚曰:
如來臨般涅槃 6時，廣召天霊及地祇， 因為琰魔王授記，乃傳生七預修
儀。
如是我聞，一時佛在鳩尸那城，阿維羅跋提河邊，娑羅雙樹間，臨般涅槃時，舉身放光，
普照大眾，及諸菩薩摩訶薩、天龍神王、天主帝釋、四天大王、大梵天王、阿[脩]羅王、
諸大[國]王、閻羅天子、太山府君、司命司[祿]、五[道]大神、地獄官典，悉來集[會]，敬
礼世尊，合掌而立。
讚曰:
[時佛]舒光滿大千，普臻龍鬼會人天， 釋梵諸天冥 7密眾，咸來稽首世尊
前。
佛告諸大眾，閻羅天子於未來世，當得作佛，号曰普賢王如來，十号具足，國土嚴淨，百
寶莊嚴，國名花嚴，菩薩充滿。 讚曰:
世尊此日記閻羅，不久當来 8證佛陁， 莊嚴寶國常清淨，菩薩修行眾甚
多。
尒時阿難白佛言 :『世尊，閻羅天子，以何因緣，處斷冥間，復於此會，便得授於當來果記
？』佛言 : 『於彼冥途，為諸王者，有二因緣。一是住不思議解脫不動地菩薩，為欲攝化
極苦眾生，示[現作]彼琰魔等王。二為多生習善為犯戒故，退落琰魔天中，作大魔王，管
攝諸鬼，科斷閻浮提內，十惡五逆，一切罪人，繫閇牢獄，日…』。
Colophons: (18) — The first eight colophons have suffered varying degress of damage, and are
mounted as fragments on two separately mounted sheets of paper; dated texts range between 1789
and 1837.9 The following ten colophons were written directly on three-plus sheets of paper,
continuously mounted; dated texts range between 1902 and 1914.10
Sheet 1: Separately mounted. Colophons 1–5.
Dimensions: 30.7 x 61.2 cm
1. Unidentified — damaged11
6 columns, standard script (much damage, especially columns 5–6, which are
reonstructed below. Where known, missing characters are supplied in brackets [ ].)
《三藏聖[敎目]錄》無《十王預脩經》，而之字函有《大威德金輪佛頂熾盛光如來消除一切
災難陀羅尼經》，亦與此不同，殆是時世俗所傳本耳。然畫家神姦詭譎，能使閱者恐怖
毛豎，蓋「十習發業為因，因必趨果，故[感地獄種種苦具，且] 始由[妄想] ，融涉[六] 根
，故受報亦六根…」。
The Catalogue of the Sacred Teachings in the Tripitaka contains no Sutra to be Cultivated in
Preparation for [Judgement by] the Ten Kings, and the [text of the] Dharani Sutra of the
Magnificent and Virtuous Golden Wheel Buddha-head, Tejaprabha Tathagata, Who Dispels All
Disasters and Calamities12 that it does contain, is also not the same as [the one here], so I’m
afraid that these are [non-canonical sutras] which have circulated for ages among the common
people. Nevertheless, [by depicting the punishments of] wicked and perfidious [persons] the
painter was able to so frighten the viewer that his hair stands on end, for ―the Ten Habits13
produce karma and create causality, and cause must lead to effect, therefore [one is affected by
the various instruments of hellish torture; and] since [these habits] derive from [erroneous
thinking] and are transmuted through the [Six] Sense Organs,14 one therefore also receives
punishment [by means of] the Six Sense Organs…‖15
Signature: none
Date: none
Seals: none
2. Weng Fanggang 翁方綱 (1733–1818)16 — damaged
3 columns, standard script
□□□□□ [為]□作□，皆唐以前人書如此。雖無年月可考，然以字畫驗之，則西堂跋中所云「
唐末人畫者，即不必定属朱繇，亦當相去不遠矣」。恐閱[者]疑之，附記於此。方綱又書
。
…, were all written the way people did before the Tang dynasty. Although no date can be
determined, if one examines how the calligraphy and paintings are executed, then it is as Xitang
[You Tong, 1618–1704] says in his colophon, ―they were painted by someone at the end of the
Tang dynasty, and while they need not be attributed to Zhu You [early 10th century], it shouldn’t
be by anyone too distant from him either.‖17 Fearing that viewers may be suspicious [of them], I
have appended this statement here [in support]. Written by Weng Fanggang.
Signature: 方綱
Fanggang
Date: none
Seals: (2)
Fanggang『方綱』(square relief)
Tanxi『覃溪』(square relief)
3. Wu Zhao 吳照 (1755–1811) — damaged
3 columns, standard script
[嘉慶]五年九月三日，陽城張敦仁、南城吳照、宜興陳應熊，同游開先孝，敦仁攜男秶采，
應熊攜男純敬觀。
On the third day of the ninth lunar month in the fifth year [of the Jiaqing reign period] [October
20, 1800], Zhang Dunli [1755–1833] from Yangcheng, Wu Zhao [1755–1811] from Nancheng,
and Chen Yingxiong from Yixing, visited Kaixian Temple [on Mount Lu, Jiangxi Province], and
respectfully viewed [this scroll] together with Dunli’s sons, Zi and Cai [?], and Yingxiong’s son,
Chun, whom they brought along.18
Signature: none
Date: [嘉慶]五年九月三日
Third day of the ninth lunar month in the fifth year [of the Jiaqing reign
period] [October 20, 1800]
Seals: (1)
Wu Zhao zhi yin『吳照之印』(square intaglio)
4a-b. Xie Qikun 謝啟昆 (1737–1802) — damaged
a.) 3 columns, standard script
[己酉]閏五[月]朔日，南康謝啟昆偕南昌萬縉、進賢馮來儀、大兒學增，重觀于鹿洞書院之
春風樓，啟昆又記。
First day of the intercalary fifth [lunar-month] in the [jiyou?] year [June 23, 1789?],19 viewed
again at the Spring Wind Pavilion of Deer Cave Academy [on Mount Lu] by Xie Qikun from
Nankang, together with Wan Jin from Nanchang, Feng Laiyi from Jinxian, and his big brother
Xuezeng,. Additionally recorded by [Xie] Qikun.
Signature: 啟昆
Qikun
Date: [己酉?]閏五[月]朔日
First day of the intercalary fifth lunar-month [in the jiyou year?][June 23,
1789?]
Seals: (1)
Xie Qikun yin『謝啟昆印』(square intaglio)
b.) Remnants of three characters from a longer text — damaged
Seals: (2) – both missing all, or most of, right side
□Qikun □『□啟昆□』(square intaglio)
Xuancheng taishou『宣城太孚』(square relief)
5. Wu Rongguang 吳榮光 (1773–1843) — damaged
3 columns, standard script
□□漫堂中丞布施此卷之一百二十七年，道光紀元歲在辛巳三月十二日，南海吳榮光敬觀於
開先孝。願一切眾生，同登善地。
In the one-hundred-and-twenty-seventh year since Governor Mantang [Song Lao, 1634–1713]
donated this scroll, on the twelfth day of the third lunar month, with the year-star in xinsi, first
year of the Daoguang reign period [April 13, 1821], respectfully viewed at Kaixian Temple by
Wu Rongguang from Nanhai.20 May all living beings ascend to the Good Land.
Signature: 吳榮光
Wu Rongguang
Date: 道光紀元歲在辛巳三月十二日
Twelfth day of the third lunar month, with the year-star in xinsi, first year
of the Daoguang reign period [April 13, 1821]
Seals: (1)
Borong『伯榮』(square intaglio)
Sheet 2: Separately mounted. Colophons 6–8.
Dimensions: 30.8 x 61.2 cm
6. Zheng Zuchen 鄭祖琛 (died 1858)
2 columns, standard script
遊[秀]峰觀瀑布，出此卷。已漫漶，因重裝之并識。歸孜鄭祖琛。
Traveling to [Xiu] Peak [on Mount Lu] to view the waterfall, I was shown this scroll. As it was
already severely damaged, I had it remounted and have recorded [the fact]. Zheng Zuchen from
Gui’an.
Signature: 鄭祖琛
Zheng Zuchen
Date: none
Seals: (1) – damaged upper right
Zheng Zuchen yin『鄭[祖]琛印』(square intaglio)
7. Zhang X-liang (?) 張□亮(?) (unidentified, 19th century) – damaged
Two columns, standard script
道[光]丁酉五月三日，建寧張□[亮?]來游匡廬觀青玉…
On the third day of the fifth lunar month in the dingyou year of the Dao[guang] reign period
[June 5, 1837], Zhang X-liang from Jianning came on a trip to Kuanglu [Mount Lu] to view
Green Jade…
Signature: none
Date: 道[光]丁酉五月三日
Third day of the fifth lunar month in the dingyou year of the Daoguang
reign period [June 5, 1837]
Seals: none
8a–b. Unidentified (19th century) — damaged
a. Thirteen columns (only six undamaged), standard script
禪堂五月風冷冷，來觀圖畫兼寫經，經寫兩卷共一軸，□□□□□□□， □□□□□□□，
□□□□□□□，□□□□□□□，□□□□□□□， □□□□□□□，空留翰墨兼丹青，□□□□□□□，持贈心
公幾[帄]
21百齡，披圖能使髮□□，詠經□□□□□，此□□□搜秘藏，□□□□歸窈冥， □□□用辨唐
宋，慧明靜攝常惺惺，地獄豈為我輦設，聖諦難與凡人聆，世界閻浮池上影，三□夜語風
中鈴，卷軸歛函兩花散，但見古佛登熒熒，福如微塵孽如海，十地黑風吹血腥，金胄瑯璫
雜桎梏，夜叉鬼伯紛拘囹，亦有簿書逞鉤距，旁列府孝分宮庭，大鐵圍山口萬里，琰□□□
無常刑，惝怳虛無□□□，陰陽□闢通精□，如是我聞經中說，假以圖像尤丁寧，一圖一偈當
棒喝，想見濡毫甘露瓶，鬼神情狀太刻劃，須防白晝追六丁…
[Poem not translated.]
Signature: none
Date: none
Seals: none
b. Remnants of a few undecipherable large strokes — damaged
Sheet 3: Continuously mounted. Colophons 9–11.
Dimensions: 31.4 x 135.1 cm
9. Duanfang 端方 (1861–1911)
11 columns, running-standard script.
Two poems (4x7), and postscript.
喜向蓮花結淨因，千年幾見市朝新，神焦鬼爛金容在，妙湛依然說法人。辨鴃真宜補舊編
，梵書滿半儘喧闐，筆端舍利餘唐法，消得荃蘼一穗煙。
光緒壬寅札月，易子石父攜廬山開先孝唐人《地獄變相圖》並寫經殘字見示，留觀閱月，
敬題兩截句歸之。浭陽端方記。
[Poems not translated.] First month of the renyin year in the Guangxu reign period [February 8–
March 9, 1902], Master Yi Shifu [Yi Shunding, 1858–1920] brought along the Transformation
Images [of Souls] in Hell by a Tang dynasty artist and [its accompanying] damaged sutra
manuscript from Kaixian Temple on Mount Lu to show me.22 Having kept and examined [the
scroll] for a month, I have respectfully inscribed it with two quatrains and sent it back. Recorded
by Duanfang from Bianyang.
Signature: 端方
Duanfang
Date: 光緒壬寅札月
First month of the renyin year in the Guangxu reign period [February 8–
March 9, 1902]
Seals: (1)
Duanfang siyin『端方私印』(square intaglio)
10. Yang Shoujing 楊孚敬 (1839–1915)
27 columns, running script.
右唐人寫經殘卷，舊為宋漫堂布施於廬山開先孝者，今為易子石甫所得，為蟲所蝕，首尾
不具，蓋俗僧不知愛惜，石甫從破櫝中搜出者。第三行題『成都府大慈孝沙門藏川述讚』
；第四行首缺四字，下有『《….王授記四眾逆脩生七往生淨土經》』。按《新唐志》『至
德二年，改蜀郡為成都府』，曹學佺《名勝志》引《通志》云『大慈孝，唐至德年建』，
是此卷當作於唐之中業；而僧贊寧《高僧傳》不載藏川之名，宋、元、明三佛藏及高麗藏
，皆不錄此經，是則此為佛經逸篇，札未知天竺尚有梵筴否也。據翁覃溪跋稱漫堂題為『
唐末人書，即不必定属朱繇，當亦相去不遠』，余按朱繇為朱梁時人，《圖畫見聞志》稱
其『工畫佛道，酷類吳生』。此卷有《釋迦牟尼佛會圖》，殊為精妙，因以附會之，但其
兩籤題與後文經讚，實為一手書，筆法生峭，脫胎柳誠懸。今存房山唐石刻，已趨甜熟，
無此風格，何論朱梁？所惜中上古寫佛經，散佚於兵燹。今世所存墨本第有《靈飛》、《
兜沙》、《鬱草越》、《轉輪王》等經，而《靈飛》最著。袁清容直目為鍾紹京書，不知
紹京題《昇以太子碑》陰，在武后聖歷二年，《靈飛》寫於開元二十六年，時代隔越，何
能相擬？余所見日本東大孝、高山孝、法隆孝所藏古經，黃麻堅紉的為唐人書者，不下數
千卷，可謂『目不周玩，情不給賞』者，而皆無書者姓名[余所得亦數十卷，亦無書人名]，札不
必指為某名人之筆而後足珎也。余嘗謂唐人寫經，在當時不過傭書者流，未必與於書家品
騭。至今日則有極天下之選，盡一生之聰明才力，尚不能追其格度。古今人不相及，所為
有『世道升降』之嘅也。光緒乙巳仲冬十有二日，宜都楊孚敬記於鄂城菊灣。
At right is the damaged scroll of a Tang dynasty sutra manuscript that formerly was donated by
Song Mantang [Song Lao, 1634–1713] to the Kaixian Temple on Mount Lu, and has now been
acquired by Master Yi Shifu [Yi Shunding, 1858–1920]. [The scroll] had been eaten by insects
and its [painted] frontispiece is incomplete. As the common monks [at the temple] did not know
how to care for it, Shifu salvaged it from its broken covers. The third column of [the sutra] text
reads,
―Narrative and encomia by the sramana Cangchuan of Great Compassion Temple in Chengdu
Prefecture;‖23 while the fourth column is missing four characters at the beginning and then reads,
“Sutra…to the Four Orders of Disciples on the Prophecy Given to King…Concerning the Sevens
of Life to be Cultivated in Preparation for Rebirth in the Pure Land.” According to the Xin Tang
shu (New History of the Tang dynasty), ―In the second year of the Zhide reign period [757], [the
name of] Shu Commandery was changed to Chengdu Prefecture,‖24 while Cao Xuequan [1574–
1646] in his ―Record of Famous Sites‖ quotes the Tong shi [Comprehensive History] as saying,
―Great Compassion Temple was constructed during the Zhide reign period [756–58],‖25 so this
scroll must have been made during the middle period of the Tang dynasty. Yet the Gaoseng zhuan
[Lives of Eminent Monks] by the monk Zanning [919–1001] does not record the name of
Cangchuan, and neither do any of the three Buddhist Canons compiled during the Song, Yuan,
and Ming dynasties, nor the Korean Buddhist Canon, record this sutra, so this must be a lost text of
Buddhist scripture, though I do not know if there is still such a Sanskrit sutra in India or not.
Regarding the colophon by Weng Tanqi [Weng Fanggang, 1733–1818], where he states that
Mantang’s26 inscription says, ―It was written by someone at the end of the Tang dynasty, and
while it need not be attributed to Zhu You, it shouldn’t be by anyone too far from him either,‖ I
note that Zhu You was a man of the Zhu-Liang dynasty [907–923],27 and the Tuhua jianwen zhi
praised him as ―skilled at Buddhist and Daoist subjects, very much like Master Wu [Daozi,
active ca. 710– 760].‖28 This scroll includes a Picture of an Assembly of the Blessed Sakyamuni
Buddha Who Extinguishes Just Rewards, which was appended because of its particularly
exquisite qualities; however, the inscriptions in the two cartouches [on the painting] were actually
written by the same hand as the texts of the sutra and encomia that follow. The calligraphy is
quite vigorous and derives from [that of] Liu Chengxuan [Liu Gongquan, 778–865]. Now the
stone inscriptions [of the Buddhist Canon] from the Tang dynasty preserved on Mount Fang [in
Hebei Province]29 already exhibit full [technical] maturity and do not at all possess the style [of
writing seen here], so how can one speak of the [much later] Zhu-Liang dynasty? Regretably,
[most of] the Buddhist sutras written during middle antiquity have been lost to fire and sword, and
of those originals that do survive in the world today, such as the Lingfei, Dousha, Yucaoyue [?],
Zhuanlunwang, and other sutras, [the calligrapy of] the Lingfei is the very best. Yuan Qingrong
[Yuan Jue, 1266–1327] held the view that it was written by Zhong Shaojing [active 680–730s],30
but he didn’t know that Shaojing inscribed the reverse side of the Stele of the Heir Apparent
Becoming an Immortal in the second year of the Shengli reign period of Empress Wu [699], while
the Lingfei [sutra] was written during the twenty-sixth year of the Kaiyuan reign period [738].
With [the writing of these two texts] being so far apart in time, how could they resemble each
other? Of the ancient sutras that I have seen in the collections of the Tōdaiji, Kōzanji, and Hōryūji
in Japan, those that were written by Tang dynasty individuals on tough but pliable jute [paper]
number no fewer than several thousand scrolls, which one may say are ―too many to see and too
much to enjoy,‖31 yet none of them bear the names of those who wrote them (and the several dozen scrolls that I have collected also bear no writers’ names), which exactly [goes to show] that
one should not [consider a calligraphy] worth treasuring only if it has been assigned to the brush
of someone famous. I have said that, at the time, sutra writers in the Tang were nothing more than
a class of commercial scribes, and [their works] certainly do not come up to those by [true]
calligraphers. But today, even if one could choose [among sutras written during the Tang] from
absolutely everywhere in the world and devote all of one’s intelligence and talent [to their study]
for a lifetime, one would still not be able to trace [the evolution of] their rules of composition. The
fact that calligraphers from past to present cannot equal [them], is a cause for bemoaning ―the
vicissitudes of the world.‖32 Twelfth day of the mid-winter [eleventh] lunar month in the yisi year
of the Guangxu reign period
[December 8, 1905], recorded by Yang Shoujing of Yidu at Chrysanthemum Cove in Echeng
[Hubei Province]
Signature: 楊孚敬
Yang Shoujing
Date: 光緒乙巳仲冬十有二日
Twelfth day of the mid-winter [eleventh] lunar month in the yisi year of
the Guangxu reign period [December 8, 1905]
Seals: (2)
Yang Shoujing yin『楊孚敬印』(square intaglio)
Xingwu shending『惺吾審定』(square intaglio)
11. Zhou Yun 周雲 (late 19th–early 20th century)
18 ruled columns, standard script.
Poem (46x7)
吳生之畫不可見，每讀坡詩起百旋，黿頭鬼伯挑森森，冥目試思舌猶舚，湘西詞客出殘紙
，云自廬山得真面，披圖未竟行遠牀，兩手自接鼻火煔，蓮臺瓔珞莊且嚴，豎指不言蓄萬
變，趪趪甲胄恣武猛，摧魔金杵鏌邪□
33，群真四五韜天倪，胡事睢盱中目閃，座前長跽衣
冠人，有懷欲吐肅然偭，
但瞻偃蹇雲天□
34，何從俯手挽昏墊，□
35髽侍者獰孚階，相對喁喁植寶扇，其語維何聞末
由，似誚乞憐貢婉孌，無心雙鶴閒自飛，騰翥長空月灩灩，畫師試審何時人，北帄學士李
唐劵，寫經字迹亦清勁，謂過房山慮或忝，西陂捨去百年藏，蕭翼來游匹馬□
36，重入文壇
親墨賓，不向間房乞僧飯，天墋地黷千萬秋，黃土屢經曝霪傳，面皃依然心已非，城塹深
阻孰闚□
37，侈然高踞矜光儀，纓組鳶鴟襲彪贙，雍門淒激孜不思，泥犁楚毒幾曾念，但知
盛氣噓喑鳴，摩搦機牙疾風電，一朝漏盡泣何及，大銷琅璫溺殘爓，我思此軸休蔽藏，張
之九馗俾彼□
38。
中實五兄有道属題即札。周雲。
[Poem not translated.] Inscribed at the request of fifth elder-brother Zhongshi [Yi Shunding] for
him to correct, Zhou Yun.
Signature: 周雲
Zhou Yun
Date: none
Seals: (2)
Yun『雲』(circle intaglio)
Shichenfu『世臣父』(rectangle relief)
Sheet 4: Continuously mounted. Colophons 12–14.
Dimensions: 31.4 x 134.8 cm
12. Li Baogan 李寶淦 (1864–1919)
22 columns, standard script.
Poem (48x7)
唐賢妙墨工寫經，碑幢石刻多垂型，千年真蹟誰得見，傳世寥落如晨星。畫師閻吳推聖手
，地獄變相通幽冥，不知何人得秘奧，摹繪萬鬼窮殊形。泥犁懺悔出千劫，慈悲還許瞻天
廷，莊嚴我佛現妙相，低眉跌坐神娉娉。舒兜羅綿五輪指，誨敕大眾宜叮嚀，神祇會合大
歡喜，旁侍曼麗環中庭。五香瓔珞耀金甲，鐃鉢劍杖精光熒，亦有努目狀武猛，威稜猶懾
千雷霆。妖腰亂領盡消滅，筏渡孽誨超昏暝，峨冠長跽手合十，似乞富貴兼長齡。又有鬼
隸貌獰陋，植扇耦立當階屏，頻伽雙翔或閑步，寶月騰燄升重溟。放大光明照六道，華香
上感諸天靈，地塽天腥群籟寂，閻浮提樹風冷冷。是真是幻是夢想，善因惡果了可聽，商
邱漫叟盛施捨，廬山山孝歸禪扄。金容慘澹失呵護，神鬼焦爛然飄零，名賢跋詠累數紙，
狼籍并漬蝸涎腥。先生假手蓋有以，返璧高義神其聆，殘餘裝弆煥精采，留此警發迷途醒
。龍眠不作兩峰死，踟蹰展翫空惺惺，盥手焚香發膜唄，林風颯沓寒燈青。
李寶淦自注第四十二句: 「原卷裝潢後，仍歸開先孝」。
丁未嘉帄五日，題奉中實先生教札，李寶淦。
[Poem not translated.] Fifth day of the jiaping [twelfth] lunar month in the dingwei year [January
8, 1908], inscribed to receive the instruction and correction of Mister Zhongshi [Yi Shunding] by
Li Baogan.
Signature: 李寶淦
Li Baogan
Date: 丁未嘉帄五日
Fifth day of the jiaping (twelfth) lunar month in the dingwei year [January
8, 1908]
Seals: (2)
Wangu yixiang『萬古遺香』(rectangle relief) – top right
Hantang『漢堂』(square relief) – bottom left
13. Guo Baoheng 郭寶珩 (active late 19th–early 20th century)
23 columns, running standard script.
Poem (58x7)
開先瀑布長如虹，中有靈物光熊熊，道元不作立本死，誰歟寫此孱提容，西陂尚書夙妮古
，護惜不啻通侯封，私家著錄懼速朽，留此永鎮招提宮，惜哉瞿曇不好事，緗帙盡付枯蟫
攻，青螺黯黮法雲冷，割截身體神其恫，眉伽先生有佛慧，自矜奇遇非人功，發緘示我畫
一尺，云此略得唐賢風，斷金片玉餘十一，猶覺精采兼強雄，阿難諾巨肅杖錫，迦陵頻伽
鏗磬鐘，
□
39華天女索手笑，低眉菩薩雙頤豐，誰姓官家作膜拜，冤旒環珮塵埃中，有唐一代佛力盛
，想見施捨勞王公，圖窮乃見寫經字，句奇語重波棱工，一花一佛一偈贊，金薤璀璨珠玲
40瓏，時清文勝物力富，一技之末無凡庸，優婆 41夛塞大歡喜，落筆乃與歐虞同，撞鐘吹
螺盛齋設，諸天百鬼紛蛇龍，經幢造象壽金石，日銷月鑠霾蒙茸，藐茲寸楮閱千禩，坐歎
物理殊難蹤，唐碑宋拓世且罕，此書此畫何由逢，嗟余好古生苦晚，去佛彌遠彌痴聾，獅
威象猛尌滅沒，異教日夕來牢籠，恒河舍衛佛產地，坐令他族爭祏宗，旁乃斜上滿寰寓，
寶用直欲追斯邕，後之視今復何有，敝帚轉瞬隨秋蓬，元黃戰血禍方始，呼佛不應吾何從
，六道輪迴事恍惚，地獄餓鬼占爻凶，還公此卷三歎息，崦嵫慘淡心憂忡。
丁未臘嘉帄，中實先生觀察令題，江都郭寶珩百遲。
[Poem not translated.] In the la jiaping [twelfth] lunar month of the dingwei year [January 1908],
inscribed at the command of the Surveillance [Commissioner], Mister Zhongshi, by Guo
Baoheng, [courtesy name] Baichi, from Jiangdu.
Signature: 郭寶珩百遲
Guo Baoheng, [courtesy name] Baichi
Date: 丁未臘嘉帄
In the la jiaping [twelfth] lunar month of the dingwei year [January 1908]
Seals: (1)
Guo □『郭□
42』 (rectangle relief)
14. Wang Bing’en 王秉恩 (1845–1928)
2 columns, running script.
光緒戊申春晚，華陽王秉恩敬觀，兒子文□侍。時寓羊城石桃寄廬。
Late spring in the wushen year of the Guangxu reign period [April 1908], respectfully viewed by
Wang Bing’en from Huayang, with his son Wen-x in attendance. At present, I am residing at the
Shitao Jilu in Yangcheng [Guangzhou, Guangdong Province].
Signature: 王秉恩
Wang Bing’en
Date: 光緒戊申春晚
Late spring in the wushen year of the Guangxu reign period [April 1908]
Seals: (2)
Wang Bing’en yin『王秉恩印』(square intaglio)
Shitao jilu『石桃寄廬』(square intaglio)
Sheet 5: Plus short section. Continuously mounted. Colophons 15–18.
Dimensions: 31.4 x 134.8 cm
Short section: 31.4 x 10.3 cm
15. Qiu Fengjia 丘逢甲 (1864–1912)
3 columns; running script. Poem (5, 5, 7, 7)
金經已不完，泥犁亦殘墮，茫茫一片匡廬雲，出山遍證人天果。43
中實先生令題，逢甲。
[Poem not translated.] Inscribed at the command of Mister Zhongshi [Yi Shunding], by [Qiu]
Fengjia.
Signature: 逢甲
Fengjia
Date: none
Seals: (1)
Meixia sanxian『梅下散以』(square intaglio)
16. Wang Zhaoquan 汪兆銓 (1858–1928)
6 columns, running script.
Poem (8x4)
生滅相尋，不可思議，佛說罷生，我聞如是。經文非缺，畫象非偽，一切真空，方見實際
。戊申四月，番禺汪兆銓題奉中實先生大教。
[Poem not translated.] Fourth lunar month in the wushen year [April 30–May 29, 1908], inscribed
by Wang Zhaoquan from Panyu to receive the great instruction of Mister Zhongshi [Yi
Shunding].
Signature: 汪兆銓
Wang Zhaoquan
Date: 戊申四月
fourth lunar month in the wushen year [April 30–May 29, 1908]
Seals: (2)
Wang Zhaoquan guan『汪兆銓觀』(square relief)
Xinbo『辛伯』(square intaglio)
17. Fan Zengxiang 樊增祥 (1846–1931)
25 columns, running-standard script.
Poem (36x7)
諸天龍象失護持，畫紙磔裂如灼龜，蓮臺莊嚴現寶相，獨惜滿月雲蔽虧，諸佛菩薩貌嚴淨
，金剛努目威而慈，座下膜拜盛冠服，和南仰籲秀有詞，殿隅持扇二力士，龍天肅穆如朝
儀，蛟蛇蜿蜒纏棟孙，孔雀金碧輝階墀，畫師在唐特俗手，精細亦非後所為，倘得閻吳施
五采，龍華嘉會尤恢奇，畫後寫經亦唐筆，漏痕釵角呈妍姿，劈實不憾顏清臣，生峭乃於
柳得之，此卷舊弆開先孝，孝僧得寶由西陂，二百年來廬山麓，琴樓高與琳孙齊，神畫有
靈交有道，不設蕭翼蘭亭機，昔為文康施僧者，君今反為僧所施，自唐及今歷幾劫，雖有
斷爛無亡遺，願君供奉繡龕上，金題玉踱重裝池，佛將賜君諸善果，一壽二富三康頤，向
君何物報廬嶽，定有眉山[帶玉]香山詩。
注: [帶玉]兩字被點去
。
右《釋迦牟尼佛會圖》歌，仲碩五兄詩家属題，壬子上巳前一日。樊山樊增祥題於滬上，
時年六十有七。
[Poem not translated.] At right is a song for the picture, Assembly of Sakyamuni Buddha Who
Extinguishes Just Rewards, inscribed at the request of the poet, fifth elder-brother Zhongshi [Yi
Shunding], one day before shangsi in the renzi year [May 18, 1912]; inscribed in Hushang
[Shanghai] by Fan Zengxiang from Fanshan, during his sixty-seventh year.
Signature: 樊增祥
Fan Zengxiang
Date: 壬子上巳前一日
One day before shangsi in the renzi year [May 18, 1912]
Seals: (1)
Hugong『壺公』(square relief)
18. Xin Yaowen 辛耀文 (1876–1928)
4 columns, running script
光緒丙午曾觀於梁家園姜孛。越七年，癸丑重觀於大吉巷寓齋。劫灰之餘，琴志其寶之。
癸丑臘月初八日，順德辛耀文題。
I had seen [this scroll] during the bingwu year of the Guangxu reign period [1906] at the Jiang
Residence in the Liangjiayuan [neighborhood of Beijing]. Seven years having passed, in guichou
[1913–14], I viewed it again at my residence in Big Luck Lane [Beijing]. May Qinzhi [Yi
Shunding] treasure these remnants from catastrophe. Eighth day of the la [twelfth] lunar month
in the guichou year [January 3, 1914], inscribed by Xin Yaowen of Shunde.
Signature: 辛耀文
Xin Yaowen
Date: 癸丑臘月初八日
Eighth day of the la [twelfth] lunar month in the guichou year [January 3,
1914]
Seals: none
Abstract
(none)
Rights Holder
National Museum of Asian Art (Freer Sackler)
Identifier
F1926.1
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