T50n2059_高僧傳
大正藏第 50 冊 No. 2059 高僧傳
No. 2059
高僧傳卷第一
梁會稽嘉祥寺沙門釋慧皎撰
譯經上攝摩騰一竺法蘭二安清三支樓迦讖四曇柯迦羅五康僧會六維祇難七竺曇摩羅剎八帛遠九帛尸梨密十僧伽跋澄十一曇摩難提十二僧伽提婆十三竺佛念十四曇摩耶舍十五
攝摩騰。本中天竺人。善風儀。解大小乘經。常游化為任。昔經往天竺附庸小國講金光明經。會敵國侵境。騰惟曰。經云。能說此經法。為地神所護。使所居安樂。今鋒鏑方始。曾是為益乎。乃誓以忘身。躬往和勸。遂二國交歡。由是顯達。漢永平中。明皇帝夜夢金人飛空而至。乃大集群臣。以占所夢。通人傅毅奉答。臣聞西域有神。其名曰佛。陛下所夢將必是乎。帝以為然。即遣郎中蔡愔博士弟子秦景等。使往天竺尋訪佛法。愔等於彼遇見摩騰。乃要還漢地。騰誓志弘通不憚疲苦冒涉流沙至乎雒邑。明帝甚加賞接。于城西門外立精舍以處之。漢地有沙門之始也。但大法初傳未有歸信。故蘊其深解無所宣述。后少時卒于雒陽。有記云。騰譯四十二章經一卷。初緘在蘭臺石室第十四間中。騰所住處。今雒陽城西雍門外白馬寺是也。相傳云。外國國王嘗毀破諸寺。唯招提寺未及毀壞。夜有一白馬。繞
【現代漢語翻譯】 現代漢語譯本 大正藏第 50 冊 No. 2059 高僧傳 No. 2059 高僧傳卷第一 梁會稽嘉祥寺沙門釋慧皎撰 譯經上 攝摩騰（She Moteng，人名）一、竺法蘭（Zhu Falan，人名）二、安清（An Qing，人名）三、支樓迦讖（Zhi Loujiachen，人名）四、曇柯迦羅（Tan Kejialuo，人名）五、康僧會（Kang Senghui，人名）六、維祇難（Weiqinan，人名）七、竺曇摩羅剎（Zhu Tanmuluocha，人名）八、帛遠（Bo Yuan，人名）九、帛尸梨密（Bo Shili Mi，人名）十、僧伽跋澄（Sengqiebacheng，人名）十一、曇摩難提（Tan Monandi，人名）十二、僧伽提婆（Sengqietipo，人名）十三、竺佛念（Zhu Fonian，人名）十四、曇摩耶舍（Tan Moyeshe，人名）十五 攝摩騰（She Moteng，人名），本中天竺人。善於威儀，通曉大小乘經典。常以遊歷教化為己任。過去曾到天竺附屬的小國宣講《金光明經》。適逢敵國入侵，攝摩騰（She Moteng，人名）說：『經中說，能宣講此經，會得到地神護佑，使所居之地安樂。如今戰火將起，這經能有什麼用呢？』於是立誓不顧自身安危，親自前往勸和。最終兩國和好。因此聲名顯赫。漢永平年間，明皇帝夜裡夢見金人從空中飛來。於是召集大臣占卜此夢。通曉事理的傅毅回答說：『臣聽說西域有神，名叫佛。陛下所夢大概就是他吧。』皇帝認為有理。立即派遣郎中蔡愔、博士弟子秦景等人，前往天竺尋訪佛法。蔡愔等人在那裡遇見攝摩騰（She Moteng，人名），便邀請他前往漢地。攝摩騰（She Moteng，人名）立志弘揚佛法，不畏懼疲勞困苦，冒著流沙來到了雒邑。明帝非常賞識並接待了他，在城西門外建立精舍安置他。這是漢地有沙門的開始。但因為大法初傳，還沒有人歸信，所以他深厚的理解無法宣揚。不久之後在雒陽去世。有記載說，攝摩騰（She Moteng，人名）翻譯了《四十二章經》一卷，最初被封存在蘭臺石室第十四間中。攝摩騰（She Moteng，人名）所居住的地方，就是現在雒陽城西雍門外的白馬寺。相傳外國國王曾經毀壞寺廟，只有招提寺沒有被毀壞。夜裡有一匹白馬圍繞
【English Translation】 English version Taisho Tripitaka Volume 50, No. 2059, Biographies of Eminent Monks No. 2059 Biographies of Eminent Monks, Volume 1 Compiled by the Monk Hui Jiao of Jiaxiang Temple in Kuaiji, Liang Dynasty Translators of Sutras: 1. She Moteng (Kashyapa Matanga), 2. Zhu Falan (Dharmaratna), 3. An Qing (An Shih-kao), 4. Zhi Loujiachen (Lokaksema), 5. Tan Kejialuo (Dharmakala), 6. Kang Senghui (Kang-seng-hui), 7. Weiqinan (Vighna), 8. Zhu Tanmuluocha (Dharmaraksa), 9. Bo Yuan, 10. Bo Shili Mi (Sri-mitra), 11. Sengqiebacheng (Sanghabhadra), 12. Tan Monandi (Dharmānandi), 13. Sengqietipo (Sanghadeva), 14. Zhu Fonian (Buddhajiva), 15. Tan Moyeshe (Dharmayasas) She Moteng (Kashyapa Matanga), originally from Central India. He was skilled in deportment and understood both Mahayana and Hinayana scriptures. He often traveled and taught. Once, he went to a small vassal state of India to lecture on the 'Golden Light Sutra'. At that time, an enemy state invaded. Teng said, 'The sutra says that those who can speak this sutra will be protected by the earth gods, making their place of residence peaceful and happy. Now that war is about to begin, what use is this sutra?' So he vowed to forget himself and personally went to reconcile them. Eventually, the two countries made peace. Because of this, he became famous. During the Yongping reign of the Han Dynasty, Emperor Ming dreamed of a golden man flying from the sky. So he gathered his ministers to interpret the dream. The knowledgeable Fu Yi replied, 'I have heard that there is a god in the Western Regions named Buddha. The one Your Majesty dreamed of must be him.' The emperor thought it was reasonable. He immediately sent the courtier Cai Yin, the erudite Qin Jing, and others to India to seek Buddhist teachings. Cai Yin and others met She Moteng (Kashyapa Matanga) there and invited him to go to the Han Dynasty. She Moteng (Kashyapa Matanga) vowed to promote Buddhism, not fearing fatigue and hardship, braving the quicksand to reach Luoyang. Emperor Ming greatly appreciated and received him, building a monastery outside the west gate of the city to house him. This was the beginning of having monks in the Han Dynasty. But because the great Dharma was newly transmitted, no one had faith, so his profound understanding could not be proclaimed. He died in Luoyang not long after. It is recorded that She Moteng (Kashyapa Matanga) translated one volume of the 'Sutra of Forty-Two Chapters', which was initially sealed in the fourteenth room of the Stone Chamber of Lantai. The place where She Moteng (Kashyapa Matanga) lived is now the White Horse Temple outside Yongmen, west of Luoyang City. It is said that a foreign king once destroyed temples, but only Zhaoti Temple was not destroyed. At night, a white horse circled
塔悲鳴。即以啟王。王即停壞諸寺。因改招提以為白馬。故諸寺立名。多取則焉。
竺法蘭亦中天竺人。自言誦經論數萬章。為天竺學者之師。時蔡愔既至彼國。蘭與摩騰共契游化。遂相隨而來。會彼學徒留礙。蘭乃間行而至。既達雒陽與騰同止。少時便善漢言。愔于西域獲經即為翻譯。十地斷結佛本生法海藏佛本行四十二章等五部。移都寇亂四部失本不傳。江左唯四十二章經。今見在。可二千餘言。漢地見存諸經。唯此為始也。愔又于西域得畫釋迦倚像。是優田王栴檀像師第四作也。既至雒陽。明帝即令畫工圖寫。置清涼臺中及顯節陵上。舊像今不復存焉。又昔漢武穿昆明池。底得黑灰。以問東方朔。朔雲不委。可問西域人。后法蘭既至。眾人追以問之。蘭云。世界終盡劫火洞燒。此灰是也。朔言有徴。信者甚眾。蘭后卒于雒陽。春秋六十餘矣。
安清字世高。安息國王正後之太子也。幼以孝行見稱。加又志業聰敏。剋意好學。外國典籍。及七曜五行醫方異術。乃至鳥獸之聲。無不綜達。嘗行見群燕。忽謂伴曰。燕云應有送食者。頃之果有致焉。眾咸奇之。故俊異之聲。早被西域。高雖在居家。而奉戒精峻。王薨便嗣大位。乃深惟苦空。厭離形器。行服既畢。遂讓國與叔出家修道。博曉經藏。尤精阿毗
【現代漢語翻譯】 現代漢語譯本：佛塔倒塌發出悲鳴。於是（大臣們）稟告國王。國王隨即停止拆毀寺廟。因此改建招提寺為白馬寺。所以後來的寺廟起名，大多取法於此。
竺法蘭也是中天竺人（Central India，古印度中部地區）。自稱誦讀經論數萬章。是天竺學者的老師。當時蔡愔到達那個國家后，竺法蘭與迦葉摩騰（Kasyapa Matanga）共同約定遊歷教化。於是他們一起前來。正趕上竺法蘭的學徒們阻攔挽留，竺法蘭便獨自先行到達。到達雒陽后，與迦葉摩騰一同居住。不久便精通漢語。蔡愔從西域獲得的佛經，就由他們翻譯。《十地斷結經》、《佛本生經》、《法海藏經》、《佛本行經》、《四十二章經》等五部經典。後來因為遷都和寇亂，前四部經典遺失了原本，沒有流傳下來。江東地區只有《四十二章經》流傳。現在還能看到，大約有兩千多字。漢地現存的佛經，只有這部是最早的。蔡愔又從西域得到一幅釋迦牟尼倚像的畫像。是優填王（King Udayana）用旃檀木雕像的第四件作品。到達雒陽后，漢明帝就命令畫工臨摹描繪，放置在清涼臺和顯節陵上。舊的畫像現在已經不存在了。另外，過去漢武帝開鑿昆明池，在池底得到黑色的灰燼。就此詢問東方朔。東方朔說不知道，可以問西域人。後來竺法蘭到達后，眾人追問他這件事。竺法蘭說：『世界終結時，劫火焚燒一切，這些灰燼就是劫火燒后的灰燼。』東方朔的話得到了驗證，相信的人很多。竺法蘭後來在雒陽去世，享年六十多歲。
安清，字世高。是安息國（Parthia，古代中亞國家）國王正後的太子。從小就以孝順著稱。而且志向遠大，聰敏好學。外國的典籍，以及七曜（指日、月及金、木、水、火、土五星）、五行、醫方、異術，甚至鳥獸的聲音，沒有不精通的。曾經行走時看見一群燕子，忽然對同伴說：『燕子說應該有送食物來的人。』一會兒果然有人送來食物。眾人都感到驚奇。所以他俊才出眾的名聲，很早就傳遍西域。安世高雖然在家，但奉行戒律非常嚴格。國王去世后，他便繼承王位。但他深刻思考人生的苦空無常，厭惡世俗的形體和器物。守喪期滿后，就將王位讓給叔叔，出家修道。廣泛通曉經藏，尤其精通阿毗達磨（Abhidharma，佛教論藏）。
【English Translation】 English version: The pagoda collapsed with a mournful sound. Thereupon, (the ministers) reported to the king. The king then stopped demolishing the temples. Consequently, Zhaoti Temple was converted into the White Horse Temple. Therefore, the naming of later temples mostly followed this example.
Dharmaraksa (竺法蘭) was also a native of Central India. He claimed to have recited tens of thousands of chapters of scriptures and treatises. He was a teacher of scholars in India. At that time, when Cai Yin (蔡愔) arrived in that country, Dharmaraksa and Kasyapa Matanga (迦葉摩騰) jointly agreed to travel and propagate the teachings. So they came together. Just as Dharmaraksa's disciples were obstructing and retaining him, Dharmaraksa traveled alone and arrived first. After arriving in Luoyang, he lived with Kasyapa Matanga. Soon he became proficient in Chinese. The Buddhist scriptures that Cai Yin obtained from the Western Regions were translated by them. The Ten Stages of Disconnection Sutra, the Jataka Sutra, the Dharma Sea Treasury Sutra, the Sutra of the Buddha's Deeds, and the Sutra of Forty-Two Chapters, among other five scriptures. Later, due to the relocation of the capital and the chaos of the Kou Rebellion, the original texts of the first four scriptures were lost and not transmitted. Only the Sutra of Forty-Two Chapters was circulated in the Jiangdong region. It can still be seen now, with about two thousand words. Among the Buddhist scriptures extant in the Han land, only this one is the earliest. Cai Yin also obtained a painting of Shakyamuni's reclining image from the Western Regions. It was the fourth work of King Udayana (優填王) using sandalwood to carve the image. After arriving in Luoyang, Emperor Ming ordered painters to copy and depict it, placing it in the Qingliang Terrace and on the Xianjie Mausoleum. The old image no longer exists today. In addition, in the past, Emperor Wu of Han dug the Kunming Pond and obtained black ashes at the bottom of the pond. He asked Dongfang Shuo (東方朔) about it. Dongfang Shuo said he didn't know and suggested asking the people of the Western Regions. Later, when Dharmaraksa arrived, everyone asked him about this matter. Dharmaraksa said, 'When the world comes to an end, the kalpa fire will burn everything, and these ashes are the ashes after the kalpa fire.' Dongfang Shuo's words were verified, and many people believed it. Dharmaraksa later died in Luoyang at the age of sixty-plus.
An Qing, styled Shi Gao (世高), was the crown prince of the King of Parthia (安息國). From a young age, he was known for his filial piety. Moreover, he was ambitious, intelligent, and eager to learn. He was proficient in foreign books, as well as the seven luminaries (referring to the sun, moon, and the five planets: Venus, Jupiter, Mercury, Mars, and Saturn), the five elements, medical prescriptions, strange arts, and even the sounds of birds and animals. Once, while walking, he saw a flock of swallows and suddenly said to his companion, 'The swallows say that there should be someone bringing food.' After a while, someone indeed brought food. Everyone was amazed. Therefore, his reputation for talent and excellence spread throughout the Western Regions early on. Although An Shigao was at home, he strictly observed the precepts. After the king died, he inherited the throne. However, he deeply contemplated the suffering and emptiness of life, and he detested worldly forms and objects. After the mourning period was over, he abdicated the throne to his uncle and became a monk to cultivate the Way. He was widely versed in the scriptures, especially proficient in Abhidharma (阿毗達磨).
曇學。諷持禪經。略盡其妙。既而遊方弘化。遍歷諸國。以漢桓之初。始到中夏。才悟機敏一聞能達。至止未久。即通習華言。於是宣譯眾經改胡為漢。出安般守意陰持入大小十二門及百六十品。初外國三藏。眾護撰述經要為二十七章。高乃剖析護所集七章譯為漢文。即道地經是也。其先後所出經論。凡三十九部。義理明析。文字允正。辯而不華。質而不野。凡在讀者皆亹亹而不倦焉。高窮理盡性。自識緣業。多有神蹟世莫能量。初高自稱。先身已經出家。有一同學。多瞋。分衛值施主不稱。每輒懟恨。高屢加訶諫終不悛改。如此二十餘年。乃與同學辭訣云。我當往廣州畢宿世之對。卿明經精勤不在吾后。而性多瞋怒。命過當受惡形。我若得道必當相度。既而遂適廣州值寇賊大亂。行路逢一少年。唾手拔刃曰。真得汝矣。高笑曰。我宿命負卿故遠來相償。卿之忿怒故是前世時意也。遂申頸受刃。容無懼色。賊遂殺之。觀者填陌。莫不駭其奇異。既而神識。還為安息王太子。即今時世高身是也。高游化中國宣經事畢。值靈帝之末關雒擾亂。乃振錫江南。云我當過廬山度昔同學。行達䢼亭湖廟。此廟舊有靈威。商旅祈禱乃分風上下各無留滯。嘗有乞神竹者。未許輒取。舫即覆沒。竹還本處。自是舟人敬憚莫不懾影。高同旅
【現代漢語翻譯】 現代漢語譯本 曇學（Dharmaraksa）。他精通《禪經》，幾乎掌握了其中的所有奧妙。之後，他四處遊歷弘揚佛法，走遍了許多國家。在漢桓帝初年，他來到了中原。他天資聰穎，一聽就能理解。到達不久，就精通了漢語。於是，他開始翻譯各種佛經，將胡語改為漢語。他翻譯了《安般守意經》、《陰持入經》、《大小十二門經》以及一百六十品。起初，外國三藏（Tripitaka，精通佛教三藏的僧人）眾護（Lokaksema）撰寫了經要，共二十七章。高（指安世高，An Shih-kao）將眾護所集的七章剖析出來，翻譯成漢文，這就是《道地經》。他先後翻譯的經論共有三十九部，義理清晰明瞭，文字準確恰當，文采斐然而不浮華，樸實而不粗俗，凡是讀者都樂此不疲。 高（安世高）窮究義理，徹底瞭解了自己的本性，能夠認識到因緣業報。他有很多神異的事蹟，世人無法衡量。起初，高（安世高）自稱，前世已經出家。有一個同學，非常容易生氣。化緣乞食時，如果施主給的東西不合心意，就常常抱怨憎恨。高（安世高）多次勸誡他，但他始終不悔改。這樣過了二十多年，他與同學告別說：『我將前往廣州了結宿世的因緣。你精通經文，勤奮用功，不比我差。只是性情暴躁易怒，命終之後會遭受惡報。如果我得道，必定會來度化你。』 之後，他前往廣州，正趕上盜賊作亂。在路上遇到一個少年，唾手拔刀說：『終於找到你了！』高（安世高）笑著說：『我前世欠了你的債，所以遠道而來償還。你的憤怒正是前世的意念。』於是伸長脖子接受刀刃，神色沒有絲毫懼怕。盜賊就殺了他。觀看的人擠滿了道路，無不驚駭他的奇異。之後，他的神識轉世為安息（Parthia）的王子，也就是現在的安世高。 高（安世高）在中國遊歷弘揚佛法的事業完畢后，正趕上漢靈帝末年，關中和洛陽一帶發生動亂。於是他拄著錫杖前往江南，說：『我將去廬山度化以前的同學。』他走到䢼亭湖的廟宇。這座廟宇向來有靈驗，商旅祈禱后，神會分別順風和逆風，沒有阻礙。曾經有人想乞求神竹，未經允許就擅自拿取，船立刻就翻了，竹子也回到了原來的地方。從此，船伕們敬畏害怕，沒有不小心謹慎的。高（安世高）和同伴們...
【English Translation】 English version Dharmaraksa (Tán Xué) was proficient in the 'Zen Sutra,' mastering almost all its subtleties. Subsequently, he traveled extensively to propagate Buddhism, traversing various countries. He arrived in the Central Plains during the early reign of Emperor Huan of Han. Gifted with intelligence and quick understanding, he grasped concepts upon hearing them once. Shortly after his arrival, he became fluent in Chinese. Consequently, he began translating various Buddhist scriptures, converting them from the Hu language to Chinese. He translated the 'Ān Bān Shǒu Yì Sutra' (Sutra on Mindfulness of Breathing), the 'Yīn Chí Rù Sutra' (Sutra on the Entry of the Sense-Fields), the 'Great and Small Twelve Gates Sutra,' and one hundred and sixty sections. Initially, the foreign Tripitaka master Lokaksema (Zhòng Hù) compiled the essentials of the scriptures into twenty-seven chapters. An Shih-kao (Gāo) analyzed the seven chapters collected by Lokaksema and translated them into Chinese, which became the 'Daodijing' (Sutra on the Path to Enlightenment). In total, he translated thirty-nine scriptures and treatises, with clear and lucid meanings, accurate and appropriate language, eloquent without being flowery, and simple without being crude, captivating all readers. An Shih-kao (Gāo) thoroughly investigated the principles, fully understood his own nature, and was able to recognize the causes and conditions of karma. He had many miraculous deeds that the world could not fathom. Initially, An Shih-kao (Gāo) claimed that he had already left home in a previous life. He had a fellow student who was very prone to anger. When begging for alms, if the donor's offering was not to his liking, he would often complain and resent it. An Shih-kao (Gāo) repeatedly admonished him, but he never repented. After more than twenty years, he bid farewell to his fellow student, saying, 'I am going to Guangzhou to settle the karmic debts of a past life. You are proficient in scriptures and diligent in practice, no less than I am. However, your temperament is irritable and prone to anger, and you will suffer evil consequences after death. If I attain enlightenment, I will surely come to liberate you.' Afterward, he went to Guangzhou, where he encountered a great rebellion of bandits. On the road, he met a young man who spat on his hand, drew his sword, and said, 'I have finally found you!' An Shih-kao (Gāo) smiled and said, 'I owed you a debt in a previous life, so I have come from afar to repay it. Your anger is precisely the intention from a previous life.' Then he stretched out his neck to receive the blade, his expression without any fear. The bandit then killed him. The onlookers filled the road, all astonished at his strangeness. Afterward, his consciousness was reborn as the prince of Parthia (Ān xī), which is the current An Shih-kao. After An Shih-kao (Gāo) completed his mission of traveling and propagating Buddhism in China, he encountered turmoil in Guanzhong and Luoyang at the end of the reign of Emperor Ling of Han. So he went to Jiangnan, leaning on his staff, and said, 'I will go to Mount Lu to liberate my former fellow student.' He arrived at the temple on Quting Lake. This temple has always been efficacious, and after merchants prayed, the god would separate favorable and unfavorable winds, without obstruction. Once, someone wanted to beg for divine bamboo, and took it without permission, and the boat immediately capsized, and the bamboo returned to its original place. From then on, the boatmen were in awe and fear, and none were not careful. An Shih-kao (Gāo) and his companions...
三十餘船奉牲請福。神乃降祝曰。船有沙門可便呼上。客咸驚愕。請高入廟。神告高曰。吾昔外國與子俱出家學道。好行佈施。而性多瞋怒。今為䢼亭廟神週迴千里並吾所治。以佈施故珍玩甚豐。以瞋恚故墮此神報。今見同學悲欣可言。壽盡旦夕。而丑形長大。若於此捨命穢污江湖。當度山西澤中。此身滅后恐墮地獄。吾有絹千疋並雜寶物。可為立法營塔使生善處也。高曰。故來相度何不出形。神曰。形甚醜異眾人必懼。高曰。但出衆人不怪也。神從床后出頭。乃是大蟒。不知尾之長短。至高膝邊。高向之梵語數番讚唄數契。蟒悲淚如雨須臾還隱。高即取絹物辭別而去。舟侶飏帆。蟒復出身登山而望。眾人舉手然後乃滅。倏忽之頃便達豫章。即以廟物造東寺。高去後神即命過。暮有一少年。上船長跪高前受其咒愿。忽然不見。高謂船人曰。向之少年。即䢼亭廟神。得離惡形矣。於是廟神歇末無復靈驗。後人于山西澤中見一死蟒。頭尾數里。今潯陽郡蛇村是也。高后復到廣州。尋其前世害己少年。時少年尚在。高經至其家。說昔日償對之事。並敘宿緣。歡喜相向云。吾猶有餘報。今當往會稽畢對。廣州客悟高非凡。豁然意解追悔前愆。厚相資供。隨高東遊遂達會稽。至便入市。正值市中有亂。相打者誤著高頭應時隕命。
【現代漢語翻譯】 現代漢語譯本：三十多條船載著祭品來祈求幸福。神靈降下神諭說：『船上有沙門（Śrāmaṇa，佛教出家修行者）可以請上來。』客人們都驚愕不已，於是請高僧進入廟中。神靈告訴高僧說：『我過去在外國與您一同出家修道，喜歡行佈施，但性情多嗔怒。現在做了䢼亭廟的神，管轄著周圍千里之地。因為佈施的緣故，珍寶玩物非常豐富；因為嗔恚的緣故，墮落到這個神靈的果報。如今見到同學，悲喜之情難以言表。壽命將盡就在旦夕之間，而且醜陋的形體變得巨大。如果在這裡捨棄性命，穢污江湖，就將到山西的沼澤中去。此身滅亡后恐怕會墮入地獄。我這裡有絹一千匹以及各種寶物，可以用來為我建立佛塔，使我能轉生到好的地方。』高僧說：『我特意來超度你，為何不現出你的形體？』神靈說：『我的形體非常醜陋怪異，眾人必定會害怕。』高僧說：『只管現出，眾人不會怪罪的。』神靈從床后伸出頭，原來是一條大蟒蛇，不知道尾巴有多長，一直到高僧的膝邊。高僧用梵語唸誦了幾遍讚歌，與蟒蛇的心意相契合。蟒蛇悲傷地流淚如雨，一會兒就隱去了。高僧隨即取走絹和寶物，告別離去。船上的同伴揚帆起航。蟒蛇又現出身形，登上山頂眺望，眾人舉手告別，然後蟒蛇才消失。轉眼之間就到達了豫章。高僧用廟裡的財物建造了東寺。高僧離去後，神靈就命終了。傍晚，有一個少年，登上船在高的面前長跪，接受他的咒愿，忽然不見了。高僧對船上的人說：『剛才的少年，就是䢼亭廟的神，已經脫離惡劣的形體了。』於是䢼亭廟的神靈就此消失，不再有靈驗。後來人們在山西的沼澤中見到一條死蟒蛇，頭尾綿延數里。現在潯陽郡的蛇村就是那裡。高僧後來又到了廣州，尋找他前世害他的少年。當時少年還在。高僧來到他家，說了昔日償還宿債的事情，並敘述了前世的因緣。兩人歡喜相待，少年說：『我還有剩餘的果報，現在應當到會稽去徹底了結。』廣州的客人這才明白高僧不是凡人，豁然開悟，追悔以前的罪過，厚重地資助供養高僧。跟隨高僧向東遊歷，到達了會稽。到達後進入市場，正趕上市集中有騷亂，相打的人誤傷了高僧的頭部，高僧應時隕命。 English version: More than thirty boats, offering sacrifices, prayed for blessings. The deity then descended and proclaimed: 'There is a Śrāmaṇa (Buddhist monastic) on the boat; you may invite him up.' The guests were all astonished and invited the high monk into the temple. The deity told the high monk: 'In a past life, in a foreign land, I left home with you to study the Way. I liked to practice generosity, but my nature was full of anger. Now I am the deity of Quting Temple, governing a thousand miles around. Because of generosity, I have abundant treasures and playthings; because of anger, I have fallen into this divine retribution. Now, seeing my fellow practitioner, my feelings of sorrow and joy are hard to express. My life is ending soon, and my ugly form has become huge. If I give up my life here, polluting the rivers and lakes, I will go to the marshes of Shanxi. After this body perishes, I fear I will fall into hell. I have a thousand bolts of silk and various treasures. You can use them to build a pagoda for me, so that I may be reborn in a good place.' The high monk said: 'I came specifically to liberate you. Why don't you reveal your form?' The deity said: 'My form is very ugly and strange; the people will surely be afraid.' The high monk said: 'Just reveal it; the people will not be alarmed.' The deity extended its head from behind the bed. It was a large python, and the length of its tail was unknown, reaching to the high monk's knees. The high monk chanted praises in Sanskrit several times, and his words resonated with the python's heart. The python wept tears like rain and soon disappeared. The high monk then took the silk and treasures, bid farewell, and departed. The boat companions raised the sails. The python reappeared, climbed the mountain to look out, and the people waved goodbye. Then the python vanished. In an instant, they arrived at Yuzhang. The high monk used the temple's wealth to build the Eastern Temple. After the high monk left, the deity died. In the evening, a young man boarded the boat, knelt before the high monk, received his blessings, and suddenly disappeared. The high monk said to the people on the boat: 'The young man just now was the deity of Quting Temple, who has escaped his evil form.' Thereupon, the deity of Quting Temple ceased to exist and was no longer efficacious. Later, people saw a dead python in the marshes of Shanxi, its head and tail stretching for several miles. The present-day Snake Village in Xunyang Prefecture is that place. Later, the high monk went to Guangzhou to find the young man who had harmed him in a previous life. At that time, the young man was still alive. The high monk went to his house, spoke of the past debt repayment, and recounted their past lives' karma. They greeted each other with joy, and the young man said: 'I still have remaining retribution; now I should go to Kuaiji to completely settle it.' The guest from Guangzhou then realized that the high monk was no ordinary person, and he suddenly understood, repenting of his past sins. He generously provided for the high monk and followed him eastward, arriving at Kuaiji. Upon arriving, they entered the market, just as there was a riot in the market. Those fighting accidentally struck the high monk's head, and the high monk died instantly.
【English Translation】 More than thirty boats, offering sacrifices, prayed for blessings. The deity then descended and proclaimed: 'There is a Śrāmaṇa (Buddhist monastic) on the boat; you may invite him up.' The guests were all astonished and invited the high monk into the temple. The deity told the high monk: 'In a past life, in a foreign land, I left home with you to study the Way. I liked to practice generosity, but my nature was full of anger. Now I am the deity of Quting Temple, governing a thousand miles around. Because of generosity, I have abundant treasures and playthings; because of anger, I have fallen into this divine retribution. Now, seeing my fellow practitioner, my feelings of sorrow and joy are hard to express. My life is ending soon, and my ugly form has become huge. If I give up my life here, polluting the rivers and lakes, I will go to the marshes of Shanxi. After this body perishes, I fear I will fall into hell. I have a thousand bolts of silk and various treasures. You can use them to build a pagoda for me, so that I may be reborn in a good place.' The high monk said: 'I came specifically to liberate you. Why don't you reveal your form?' The deity said: 'My form is very ugly and strange; the people will surely be afraid.' The high monk said: 'Just reveal it; the people will not be alarmed.' The deity extended its head from behind the bed. It was a large python, and the length of its tail was unknown, reaching to the high monk's knees. The high monk chanted praises in Sanskrit several times, and his words resonated with the python's heart. The python wept tears like rain and soon disappeared. The high monk then took the silk and treasures, bid farewell, and departed. The boat companions raised the sails. The python reappeared, climbed the mountain to look out, and the people waved goodbye. Then the python vanished. In an instant, they arrived at Yuzhang. The high monk used the temple's wealth to build the Eastern Temple. After the high monk left, the deity died. In the evening, a young man boarded the boat, knelt before the high monk, received his blessings, and suddenly disappeared. The high monk said to the people on the boat: 'The young man just now was the deity of Quting Temple, who has escaped his evil form.' Thereupon, the deity of Quting Temple ceased to exist and was no longer efficacious. Later, people saw a dead python in the marshes of Shanxi, its head and tail stretching for several miles. The present-day Snake Village in Xunyang Prefecture is that place. Later, the high monk went to Guangzhou to find the young man who had harmed him in a previous life. At that time, the young man was still alive. The high monk went to his house, spoke of the past debt repayment, and recounted their past lives' karma. They greeted each other with joy, and the young man said: 'I still have remaining retribution; now I should go to Kuaiji to completely settle it.' The guest from Guangzhou then realized that the high monk was no ordinary person, and he suddenly understood, repenting of his past sins. He generously provided for the high monk and followed him eastward, arriving at Kuaiji. Upon arriving, they entered the market, just as there was a riot in the market. Those fighting accidentally struck the high monk's head, and the high monk died instantly.
廣州客頻驗二報。遂精勤佛法具說事緣。遠近聞知莫不悲慟。明三世之有徴也。高既王種西域賓旅。皆呼為安侯。至今猶為號焉。天竺國自稱書為天書。語為天語。音訓詭蹇與漢殊異。先後傳譯多致謬濫。唯高所出為群譯之首。安公以為。若及面稟不異見聖。列代明德咸贊而思焉。余訪尋眾錄。紀載高公互有出沒。將以權跡隱顯應廢多端。或由傳者紕繆致成乖角。輒備列眾異。庶或可論。案釋道安經錄云。安世高以漢桓帝建和二年至靈帝建寧中二十餘年譯出三十餘部經。又別傳云。晉太康末。有安侯道人。來至桑垣。出經竟封一函于寺云后四年可開之。吳末行至楊州。使人貨一箱物以買一奴。名福善。云是我善知識。仍將奴適豫章。度䢼亭廟神。為立寺竟。福善以刀刺安侯脅。於是而終。桑垣人乃發其所封函財理自成字云。尊吾道者居士陳慧。傳禪經者比丘僧會。是日正四年也。又庾仲雍荊州記云。晉初有沙門安世高度䢼亭廟神。得財物立白馬寺于荊城東南隅。宋臨川康王宣驗記云。蟒死於吳末。曇宗塔寺記云。丹陽瓦官寺。晉哀帝時沙門慧力所立。後有沙門安世高。以䢼亭廟余物治之。然道安法師。既校閱群經詮錄傳譯。必不應謬。從漢桓建和二年。至晉太康末。凡經一百四十餘年。若高公長壽或能如此。而事不應
【現代漢語翻譯】 現代漢語譯本 廣州的客頻頻應驗他的預言，於是他更加精勤地研究佛法，並詳細地講述事情的因緣。遠近的人們聽聞后，沒有不感到悲傷的，這證明了三世因果的真實不虛。高（安世高）因為是王族出身，來自西域的賓客都稱他為『安侯』（安息國的侯），至今人們還這樣稱呼他。天竺國（印度）自稱他們的文字為『天書』，語言為『天語』，音韻和訓詁都與漢地差異很大。前後的翻譯有很多謬誤和疏漏，只有安世高所翻譯的經書被認為是所有譯本中的翹楚。安世高被安公（釋道安）認為是，如同親身面見佛陀一樣。歷代的賢明之士都讚歎和思念他。我（僧祐）尋訪查閱了大量的記錄，發現關於安世高的記載有很多出入。這可能是因為他的事蹟時隱時現，應機施教的方式多種多樣，或者是因為傳抄者出現了錯誤，導致了記載的矛盾。我將各種不同的說法都記錄下來，希望可以進行討論和考證。根據釋道安的經錄記載，安世高從漢桓帝建和二年到靈帝建寧年間這二十多年裡，翻譯出了三十多部經書。另外的傳記記載，晉太康末年，有一位名叫安侯的道人來到桑垣，翻譯完經書後，將一個封好的箱子放在寺廟裡，說四年後可以打開它。吳國末年，他來到楊州，讓人賣掉一箱東西，買了一個奴隸，名叫福善，說：『這是我的善知識。』然後帶著奴隸去了豫章，度化了䢼亭廟的神，併爲他建立了寺廟。福善用刀刺傷了安侯的脅部，於是安侯就去世了。桑垣的人打開了他封存的箱子，發現裡面有文字，內容是：『尊崇我佛法的人是居士陳慧，傳授禪經的人是比丘僧會。』這天正是四年期滿的日子。庾仲雍的《荊州記》中記載，晉朝初年，有沙門安世高度化了䢼亭廟的神，得到了財物，在荊城東南角建立了白馬寺。宋臨川康王的《宣驗記》中記載，蟒蛇死於吳國末年。《曇宗塔寺記》中記載，丹陽瓦官寺是晉哀帝時沙門慧力所建立的，後來有沙門安世高用䢼亭廟剩餘的財物修繕了它。然而，道安法師既然已經校閱了大量的經書，並詮釋和記錄了翻譯，肯定不會出錯。從漢桓帝建和二年到晉太康末年，總共經過了一百四十多年。如果安世高非常長壽，或許有可能做到這些，但是事情不應該這樣。
【English Translation】 English version The predictions of the guest from Guangzhou frequently came true, so he diligently studied the Buddha's teachings and explained the causes and conditions of events in detail. People near and far, upon hearing this, could not help but feel sorrow, which proved the truth of the three periods of cause and effect. Gao (An Shigao), being of royal lineage, was called 'Marquis An' (Marquis of Parthia) by guests from the Western Regions, and he is still referred to as such today. The people of Tianzhu (India) call their writing 'heavenly script' and their language 'heavenly language,' and their phonology and exegesis are very different from those of the Han people. The translations before and after contain many errors and omissions, and only the scriptures translated by An Shigao are considered the best of all translations. An Shigao was regarded by Master An (Shi Dao'an) as if one were personally seeing the Buddha. Wise men of past generations have praised and missed him. I (Sengyou) searched and consulted many records and found many discrepancies in the records about An Shigao. This may be because his deeds were sometimes hidden and sometimes revealed, and his methods of teaching varied greatly, or because errors occurred in the copying, leading to contradictions in the records. I have recorded all the different accounts in detail, hoping that they can be discussed and verified. According to Shi Dao'an's record of scriptures, An Shigao translated more than thirty scriptures during the twenty-odd years from the second year of Jianhe under Emperor Huan of the Han Dynasty to the Jianning era under Emperor Ling. Another biography records that at the end of the Taikang era of the Jin Dynasty, a Taoist named Marquis An came to Sangyuan, and after translating the scriptures, he placed a sealed box in the temple, saying that it could be opened four years later. At the end of the Wu Dynasty, he came to Yangzhou and had someone sell a box of goods to buy a slave named Fushan, saying, 'This is my good friend.' Then he took the slave to Yuzhang, converted the god of Quting Temple, and built a temple for him. Fushan stabbed Marquis An in the ribs with a knife, and Marquis An died. The people of Sangyuan opened the sealed box and found words inside, which read: 'The layman Chen Hui is the one who respects my Buddha-dharma, and the monk Seng Hui is the one who transmits the Chan scriptures.' This day was exactly the day the four years were up. Yu Zhongyong's 'Jingzhou Ji' records that in the early Jin Dynasty, the Shramana An Shigao converted the god of Quting Temple, obtained wealth, and built the White Horse Temple in the southeast corner of Jingcheng. Kang Wang of Linchuan of the Song Dynasty's 'Xuan Yan Ji' records that the python died at the end of the Wu Dynasty. The 'Tanzong Pagoda Temple Ji' records that the Danying Waguan Temple was built by the Shramana Huili during the reign of Emperor Ai of the Jin Dynasty, and later the Shramana An Shigao repaired it with the remaining wealth of Quting Temple. However, since Dharma Master Dao'an had already proofread a large number of scriptures and interpreted and recorded the translations, he certainly would not have made mistakes. From the second year of Jianhe under Emperor Huan of the Han Dynasty to the end of the Taikang era of the Jin Dynasty, a total of more than one hundred and forty years passed. If An Shigao had been very long-lived, he might have been able to do these things, but things should not be like this.
然。何者。案如康僧會注安般守意經序云。此經世高所出。久之沈翳。會有南陽韓林穎川文業會稽陳慧。此三賢者通道篤密。會共請受。乃陳慧義。余助斟酌。尋僧會以晉太康元年乃死。而已云此經出后久之沈翳。又世高封函之字云。尊吾道者居士陳慧。傳禪經者比丘僧會。然安般所明盛說禪業。是知封函之記。信非虛作。既云二人方傳吾道。豈容與共同世。且別傳自云。傳禪經者比丘僧會。會已太康初死。何容太康之末方有安侯道人。首尾之言自為矛盾。正當隨有一書謬指晉初。於是后諸作者。或道太康。或言吳末。雷同奔競無以校焉。既晉初之說尚已難安。而曇宗記云。晉哀帝時。世高方復治寺。其為謬說過乃懸矣。
支樓迦讖。亦直云支讖。本月支人。操行純深性度開敏。稟持法戒以精勤著稱。諷誦群經志存宣法。漢靈帝時游于雒陽以光和中平之間。傳譯梵文。出般若道行般舟首楞嚴等三經。又有阿阇世王寶積等十餘部經。歲久無錄。安公校定古今。精尋文體云。似讖所出。凡此諸經皆審得本旨了不加飾。可謂善宣法要弘道之士也。后不知所終。時有天竺沙門竺佛朔。亦以漢靈之時。赍道行經。來適雒陽。即轉梵為漢。譯人時滯雖有失旨。然棄文存質深得經意。朔又以光和二年。于雒陽出般舟三昧。讖為
【現代漢語翻譯】 現代漢語譯本： 確實如此。原因是什麼呢？根據康僧會所著《安般守意經序》記載，此經是安世高所譯，流傳很久后逐漸隱沒。後來有南陽的韓林、穎川的文業、會稽的陳慧這三位賢者，他們信奉佛法非常虔誠，共同請求學習此經。於是由陳慧講解經義，康僧會在旁協助斟酌。但康僧會在晉太康元年就去世了，而序中卻說此經在譯出后很久才隱沒。而且安世高封函上的字寫著：『尊崇我佛法的人是居士陳慧，傳授禪經的人是比丘僧會。』由此可知封函的記載並非虛構。既然說二人共同傳授佛法，怎麼可能與安侯道人同時代呢？而且另一部傳記中說，『傳授禪經的人是比丘僧會』，僧會已經在太康初年去世，怎麼可能在太康末年才出現安侯道人呢？前後說法自相矛盾。應該是後來某本書錯誤地指為晉朝初年。於是後來的作者，有的說是太康年間，有的說是吳國末年，人云亦云，無法考證。既然晉朝初年的說法已經難以成立，而曇宗的記載說，晉哀帝時，安世高才重新修繕寺廟，這更是荒謬至極。
支樓迦讖（Lokaksema），也直接稱為支讖，是月支國人。他品行純潔深厚，性格開朗敏捷。秉持戒律，以精進勤奮著稱。他誦讀各種經典，立志宣揚佛法。漢靈帝時來到雒陽，在光和、中平年間，翻譯梵文經典，譯出了《般若道行經》、《般舟三昧經》、《首楞嚴經》等三部經，還有《阿阇世王經》、《寶積經》等十幾部經，但年代久遠，沒有記錄。安世高校訂古今經文，仔細研究文體后說，這些經文像是支讖所譯。這些經文都準確地表達了佛法的本意，沒有加以修飾，可以說是善於宣揚佛法、弘揚佛道的人。後來不知所終。當時有天竺沙門竺佛朔，也在漢靈帝時，帶著《道行經》來到雒陽，隨即把梵文翻譯成漢語。翻譯的人當時有所滯礙，雖然有些失誤，但捨棄文字的表面，保留了經文的實質，深刻地理解了經文的含義。竺佛朔又在光和二年，于雒陽翻譯了《般舟三昧經》，支讖為
【English Translation】 English version: Indeed. What is the reason? According to the preface of the An般守意經 (Ān Bān Shǒu Yì Jīng, Sutra on Mindfulness of Breathing) annotated by Kang Senghui, this sutra was translated by An Shih-kao (An Shigao). After a long period, it gradually faded into obscurity. Later, there were three virtuous individuals: Han Lin from Nanyang, Wen Ye from Yingchuan, and Chen Hui from Kuaiji. These three were deeply devoted to the Buddhist path and jointly requested to study this sutra. Chen Hui then explained the meaning of the sutra, with Kang Senghui assisting in deliberation. However, Kang Senghui passed away in the first year of the Tai Kang era of the Jin Dynasty, yet the preface states that this sutra faded into obscurity long after it was translated. Moreover, the words on An Shih-kao's sealed letter read: 'The one who reveres my Dharma is the layman Chen Hui, and the one who transmits the Chan sutra is the Bhikshu Kang Senghui.' From this, it can be known that the record on the sealed letter is not fabricated. Since it says that the two of them jointly transmitted the Dharma, how could they have been contemporaries of the Taoist An Hou? Furthermore, another biography states, 'The one who transmits the Chan sutra is the Bhikshu Kang Senghui.' Kang Senghui had already passed away in the early Tai Kang era, so how could the Taoist An Hou have appeared only in the late Tai Kang era? The statements at the beginning and end contradict each other. It must be that a later book mistakenly attributed it to the early Jin Dynasty. Consequently, later authors either said it was during the Tai Kang era or the late Wu Dynasty, echoing each other without any verification. Since the claim of the early Jin Dynasty is already untenable, and the record by Tan Zong states that An Shih-kao only renovated the temple during the reign of Emperor Ai of Jin, this is even more absurd.
Lokaksema (支樓迦讖), also directly referred to as Zhi Qian (支讖), was a native of Yuezhi (月支). He possessed pure and profound conduct, and a bright and agile character. He upheld the precepts and was known for his diligence and assiduousness. He recited various sutras and aspired to propagate the Dharma. During the reign of Emperor Ling of the Han Dynasty, he traveled to Luoyang, and between the Guanghe and Zhongping eras, he translated Sanskrit scriptures, producing three sutras including the Prājna-pāramitā Sutra (般若道行經), the Pratyutpanna-samādhi Sutra (般舟三昧經), and the Śūraṅgama Sutra (首楞嚴經). There were also more than ten sutras such as the Ajātaśatru Sutra (阿阇世王經) and the Ratnakūṭa Sutra (寶積經), but due to the passage of time, there are no records. An Shih-kao, after collating ancient and modern texts and carefully studying the literary style, said that these sutras seemed to be translated by Lokaksema. All these sutras accurately expressed the original meaning of the Dharma without any embellishment, and he can be said to be a person who is good at propagating the Dharma and promoting the Buddhist path. His later whereabouts are unknown. At that time, there was also the Indian śramaṇa Zhu Fo-shuo (竺佛朔), who also came to Luoyang during the reign of Emperor Ling of the Han Dynasty, bringing with him the Prājna-pāramitā Sutra. He then translated the Sanskrit into Chinese. Although the translator was somewhat hindered at the time and there were some errors, he abandoned the surface of the text and retained the essence of the sutra, deeply understanding its meaning. Zhu Fo-shuo also translated the Pratyutpanna-samādhi Sutra in Luoyang in the second year of Guanghe, with Lokaksema as
傳言。河南雒陽孟福張蓮筆受。時又有優婆塞安玄。安息國人。性貞白。深沉有理致。博誦群經多所通習。亦以漢靈之末。游賈雒陽。以功號曰騎都尉。性虛靖溫恭。常以法事為己任。漸解漢言。志宣經典。常與沙門講論道義。世所謂都尉者也。玄與沙門嚴佛調共出法鏡經。玄口譯梵文。佛調筆受。理得音正盡經微旨。郢匠之美見述後代。調本臨淮人。綺年穎悟。敏而好學。世稱安侯都尉佛調三人傳譯。號為難繼。調又撰十慧。亦傳於世。安公稱佛調出經。省而不煩。全本巧妙。又有沙門支曜。康巨。康孟詳等。並以漢靈獻之間有慧學之譽。馳于京雒。曜譯成具定意小本起等。巨譯問地獄事經。並言直理旨不加潤飾。孟詳譯中本起及修行本起。先是沙門曇果。于迦維羅衛國得梵本。孟詳共竺大力譯為漢文。安公云。孟詳所出。奕奕流便足騰玄趣也。
曇柯迦羅此云法時。本中天竺人。家世大富。常修梵福。迦羅幼而才悟質像過人。讀書一覽皆文義通暢。善學四圍陀論。風雲星宿圖讖運變莫不該綜。自言。天下文理畢己心腹。至年二十五。入一僧坊。看遇見法勝毗曇。聊取覽之。茫然不解。慇勤重省更增昏漠。乃嘆曰。吾積學多年。浪志墳典。遊刃經籍。義不再思文無重覽。今睹佛書頓出情外。必當理致鉤深。別
【現代漢語翻譯】 現代漢語譯本：
傳言，《法鏡經》是河南雒陽的孟福、張蓮筆受的。當時還有一位優婆塞（在家男信徒）名叫安玄，是安息國（古代中亞國家）人。他天性貞潔清白，深沉有理智，廣泛誦讀各種經典，通曉很多內容。也在漢靈帝末年，到雒陽經商，因為有功勞被封為騎都尉。他天性虛靜溫和恭敬，常常把弘揚佛法作為自己的責任。逐漸理解了漢語，立志翻譯經典。經常與沙門（出家僧人）講論佛法義理。世人所說的都尉就是指他。安玄與沙門嚴佛調共同翻譯《法鏡經》。安玄口譯梵文，嚴佛調筆受。義理準確，音譯端正，完全表達了經書的精微要旨。像郢地的工匠一樣精美，被後代稱讚。嚴佛調是臨淮人，從小就聰明穎悟，敏捷而好學。世人稱安侯、都尉、佛調三人傳譯佛經，是難以繼承的。嚴佛調又撰寫了《十慧》，也在世上傳播。安世高稱讚嚴佛調翻譯的經書，簡明而不繁瑣，完全保持了原本的巧妙之處。還有沙門支曜、康巨、康孟詳等人，都在漢靈帝、漢獻帝年間以有智慧學識的聲譽聞名于京城雒陽。支曜翻譯了《成具定意小本起經》等。康巨翻譯了《問地獄事經》，都言辭直白，義理明確，不加潤飾。康孟詳翻譯了《中本起經》及《修行本起經》。在此之前，沙門曇果在迦維羅衛國（Kapilavastu，古印度釋迦族居住地）得到了梵文字，康孟詳與竺大力共同翻譯為漢文。安世高說，康孟詳所翻譯的經書，文采煥發流暢，足以傳達深奧的佛理。
曇柯迦羅（Dharmakala），翻譯成漢語就是『法時』。是中天竺（古印度中部）人。家世非常富有，經常修行梵福。曇柯迦羅從小就才智過人，資質形象也超過常人。讀書一遍就能通曉文章的含義。擅長學習四圍陀論（Four Vedas，古印度婆羅門教的根本經典），對於風雲星宿、圖讖（預言未來的書）的執行變化沒有不全部瞭解的。他自己說，天下的文理都裝在自己的心裡。到了二十五歲，進入一座僧院，看到《法勝毗曇》（Abhidhamma-vinaya），隨便拿來翻閱，卻茫然不解。慇勤地再次審視，更加昏昧模糊。於是感嘆說，我積累學問多年，浪費精力在墳典（古代典籍）上，運用自如地閱讀經籍，義理不用再次思考，文章不用重複閱讀。現在看到佛書，完全超出了我的理解範圍，必定是義理深奧。
【English Translation】 English version:
It is said that the Fa Jing Jing (The Sutra of the Dharma Mirror) was written down by Meng Fu and Zhang Lian of Luoyang, Henan. At that time, there was also an upasaka (lay male devotee) named An Xuan, who was from the country of Anxi (Parthia, an ancient Central Asian country). He was by nature chaste and upright, profound and rational, widely recited various scriptures, and was proficient in many things. Also at the end of the reign of Emperor Ling of the Han Dynasty, he went to Luoyang to do business, and was given the title of Cavalry Commandant (Qi Duwei) for his merits. He was by nature humble, quiet, gentle, and respectful, and always took it as his responsibility to promote the Dharma. Gradually understanding the Chinese language, he aspired to translate the scriptures. He often discussed the meaning of the Dharma with shramanas (ordained monks). The Commandant that people referred to was him. An Xuan and the shramana Yan Fotiao jointly translated the Fa Jing Jing. An Xuan orally translated the Sanskrit, and Yan Fotiao wrote it down. The meaning was accurate, the transliteration was correct, and the subtle meaning of the scripture was fully expressed. Like the exquisite craftsmanship of the artisans of Ying, it was praised by later generations. Yan Fotiao was from Linhuai, intelligent and insightful from a young age, quick-witted and fond of learning. People called An Hou, the Commandant, and Fotiao the three who transmitted and translated the Buddhist scriptures, which was difficult to follow. Yan Fotiao also wrote Shi Hui (Ten Wisdoms), which was also spread in the world. An Shigao praised the scriptures translated by Yan Fotiao as being concise and not cumbersome, fully preserving the ingenuity of the original text. There were also shramanas Zhi Yao, Kang Ju, Kang Mengxiang, and others, who were all known for their wisdom and learning during the reigns of Emperor Ling and Emperor Xian of the Han Dynasty in the capital Luoyang. Zhi Yao translated the Cheng Ju Ding Yi Xiao Ben Qi Jing (Sutra on the Attainment of Fixed Intention, Shorter Version) and others. Kang Ju translated the Wen Di Yu Shi Jing (Sutra on Questions about the Hells), both of which were straightforward in language and clear in meaning, without embellishment. Kang Mengxiang translated the Zhong Ben Qi Jing (Middle Length Sutra on the Origin) and the Shu Xing Ben Qi Jing (Sutra on the Origin of Practice). Before this, the shramana Tan Guo obtained a Sanskrit text in Kapilavastu (Kapilavastu, the place where the ancient Indian Shakya clan lived), and Kang Mengxiang and Zhu Dali jointly translated it into Chinese. An Shigao said that the scriptures translated by Kang Mengxiang were brilliant and fluent, sufficient to convey the profound meaning of Buddhism.
Dharmakala (Dharmakala), translated into Chinese means 'Dharma Time'. He was from Central India (ancient central India). His family was very wealthy and often cultivated Brahmanic blessings. Dharmakala was exceptionally talented and intelligent from a young age, and his qualities and appearance surpassed ordinary people. He could understand the meaning of the text after reading it once. He was good at learning the Four Vedas (Four Vedas, the fundamental scriptures of ancient Indian Brahmanism), and he understood everything about the changes in wind, clouds, stars, and prognostications (books predicting the future). He himself said that the principles of the world were all in his heart. At the age of twenty-five, he entered a monastery and saw the Abhidhamma-vinaya, casually picked it up and read it, but was at a loss. He earnestly reviewed it again, but became even more confused. So he sighed and said, 'I have accumulated learning for many years, wasting my energy on ancient books, and reading the scriptures with ease. I don't need to think about the meaning again, and I don't need to read the text again. Now when I see the Buddhist scriptures, it is completely beyond my understanding, it must be a profound meaning.'
有精要。於是赍捲入房。請一比丘略為解釋。遂深悟因果妙達三世。始知佛教宏曠俗書所不能及。乃棄捨世榮出家精苦。誦大小乘經及諸部毗尼。常貴游化不樂專守。以魏嘉平中來至洛陽。於時魏境雖有佛法而道風訛替。亦有眾僧未稟歸戒。正以剪落殊俗耳。設復齋懺事法祠祀。迦羅既至大行佛法。時有諸僧共請迦羅譯出戒律。迦羅以律部曲制文言繁廣。佛教未昌必不承用。乃譯出僧祇戒心。止備朝夕。更請梵僧立羯磨法受戒。中夏戒律始自於此。迦羅后不知所終。時又有外國沙門康僧鎧者。亦以嘉平之末。來至洛陽。譯出郁伽長者等四部經。又有安息國沙門曇帝。亦善律學。以魏正元之中。來游洛陽。出曇無德羯磨。又有沙門帛延不知何人。亦才明有深解。以魏甘露中。譯出無量清凈平等覺經等凡六部經。后不知所終焉。
康僧會。其先康居人。世居天竺。其父因商賈。移于交趾。會年十餘歲。二親並終。至孝服畢出家。勵行甚峻。為人弘雅有識量。篤至好學。明解三藏。博覽六經。天文圖緯多所綜涉。辯于樞機頗屬文翰。時孫權已制江左。而佛教未行。先有優婆塞支謙。字恭明。一名越。本月支人。來游漢境。初漢桓靈之世有支讖。譯出衆經。有支亮字紀明。資學于讖。謙又受業于亮。博覽經籍莫不精究。
【現代漢語翻譯】 現代漢語譯本：於是帶著經卷進入房間，請一位比丘（bhiksu，佛教出家男眾）略作解釋，便深刻領悟了因果，精妙通達了過去、現在、未來三世。這才知道佛教的宏大深遠是世俗書籍所不能比及的，於是拋棄世俗的榮華富貴，出家修行，精進刻苦。誦讀大小乘經典以及各部的毗尼（vinaya，戒律），常常喜歡遊歷教化，不樂於專守一處。在魏嘉平年間來到洛陽。當時魏境雖然有佛法，但是道風已經衰敗訛誤，也有一些僧人還沒有接受歸戒，只是剪去頭髮，穿著與世俗不同的服裝罷了。即使有齋戒懺悔，也只是行事方法如同祠祀。迦羅（Kala，譯者註：指曇柯迦羅）來到之後，大力弘揚佛法。當時有一些僧人共同請求迦羅翻譯出戒律。迦羅認為律部的條文曲折，制度繁瑣，文字語言繁雜廣博，佛教還沒有昌盛，一定不會被採用，於是翻譯出《僧祇戒心》，只用來預備早晚的儀式。又請來梵僧建立羯磨法（karma，佛教儀式），用以受戒。中原地區的戒律制度，從此開始。迦羅後來不知所終。當時又有外國沙門（sramana，出家求道者）康僧鎧，也在嘉平末年來到洛陽，翻譯出《郁伽長者》等四部經。又有安息國沙門曇帝，也精通律學，在魏正元年間，來到洛陽遊歷，翻譯出《曇無德羯磨》。又有沙門帛延，不知道是什麼地方的人，也才華出衆，有深刻的理解，在魏甘露年間，翻譯出《無量清凈平等覺經》等共六部經，後來也不知所終。
康僧會，他的祖先是康居人，世代居住在天竺（India）。他的父親因為經商，遷居到交趾。康僧會十多歲時，父母都去世了，他極盡孝道，服喪完畢后出家，努力修行，非常嚴格。他為人弘大文雅，有見識和氣量，誠懇篤厚，愛好學習，精通三藏（Tripitaka，佛教經典的總稱），廣泛閱讀六經，對於天文、圖讖、緯書等都有涉獵。善於辯論，頗有文采。當時孫權已經佔據江東，但是佛教還沒有盛行。先前有優婆塞（upasaka，在家男居士）支謙，字恭明，一名越，本是月支人，來到漢境。當初漢桓帝、漢靈帝年間有支讖，翻譯出許多經典。有支亮，字紀明，向支讖學習。支謙又師從支亮，廣泛閱讀經籍，沒有不精通的。
【English Translation】 English version: Thereupon, he took the scriptures into his room and requested a bhiksu (Buddhist monk) to briefly explain them. He then deeply understood the law of cause and effect and profoundly comprehended the three periods of time (past, present, and future). Only then did he realize that the vastness and profundity of Buddhism were beyond the reach of secular books. Consequently, he abandoned worldly glory and became a monk, practicing diligently and assiduously. He recited the sutras of the Mahayana and Hinayana traditions, as well as the Vinaya (rules of discipline) of various schools. He often valued traveling and teaching, not content with staying in one place. He arrived in Luoyang during the Jiaping era of the Wei dynasty. At that time, although Buddhism existed in the Wei territory, the spirit of the Dharma had deteriorated and declined. There were also monks who had not yet received the precepts of refuge. They merely shaved their heads and wore clothes different from the laity. Even if there were fasts and repentance ceremonies, they were merely ritualistic acts resembling sacrifices. When Kala (Dharmakala) arrived, he vigorously promoted Buddhism. At that time, some monks jointly requested Kala to translate the precepts. Kala believed that the rules of the Vinaya were circuitous, the system was cumbersome, and the language was extensive and complex. Since Buddhism was not yet flourishing, it would certainly not be adopted. Therefore, he translated the 'Sanghika-karman,' only to prepare for the morning and evening rituals. He also invited Brahmin monks to establish the karma (ritual) method for receiving precepts. The precept system in the Central Plains began from this point. The whereabouts of Kala later became unknown. At that time, there was also a foreign sramana (ascetic) named Kang Senghai, who also arrived in Luoyang at the end of the Jiaping era. He translated four sutras, including the 'Ugra-datta Sutra.' There was also the sramana Tamdi from the country of Anxi (Parthia), who was also well-versed in the Vinaya. During the Zhengyuan era of the Wei dynasty, he traveled to Luoyang and translated the 'Dharmagupta-karman.' There was also the sramana Bo Yan, whose origins were unknown. He was also talented and had profound understanding. During the Ganlu era of the Wei dynasty, he translated six sutras, including the 'Immeasurable Pure and Equal Enlightenment Sutra.' His whereabouts also later became unknown.
Kang Senghui, his ancestors were from Kangju (Sogdiana) and had lived in Tianzhu (India) for generations. His father, due to trade, moved to Jiaozhi (Northern Vietnam). When Kang Senghui was over ten years old, both his parents passed away. He fulfilled his filial duties to the utmost, and after completing the mourning period, he became a monk, striving to practice diligently. He was magnanimous and refined, with insight and capacity, sincere and earnest, and fond of learning. He was well-versed in the Tripitaka (the three baskets of Buddhist scriptures), extensively read the Six Classics, and was involved in astronomy, apocryphal texts, and weishu (apocryphal commentaries on the classics). He was skilled in debate and had literary talent. At that time, Sun Quan had already established himself in Jiangdong (the area south of the Yangtze River), but Buddhism had not yet flourished. Previously, there was the upasaka (layman) Zhi Qian, styled Gongming, also known as Yue, originally from Yuezhi (the Kushan Empire), who came to the Han territory. In the early years of the Han Huan and Han Ling emperors, there was Zhi Chen, who translated many scriptures. There was Zhi Liang, styled Jiming, who studied under Zhi Chen. Zhi Qian then studied under Zhi Liang, extensively reading the scriptures, and there was nothing he did not master.
世間伎藝多所綜習。遍學異書通六國語。其為人細長黑瘦。眼多白而睛黃。時人為之語曰。支郎眼中黃。形軀雖細是智囊。漢獻末亂避地于吳。孫權聞其才慧。召見悅之。拜為博士。使輔導東宮。與韋曜諸人共盡匡益。但生自外域。故吳志不載。謙以大教雖行。而經多梵文未盡翻譯。已妙善方言。乃收集眾本譯為漢語。從吳黃武元年至建興中。所出維摩大般泥洹法句瑞應本起等四十九經。曲得聖義。辭旨文雅又依無量壽中本起。制菩提連句梵唄三契。並注了本生死經等。皆行於世。時吳地初染大法。風化未全。僧會欲使道振江左興立圖寺。乃杖錫東遊。以吳赤烏十年。初達建鄴營立茅茨設像行道。時吳國以初見沙門。睹形未及其道。疑為矯異。有司奏曰。有胡人入境。自稱沙門。容服非恒。事應檢察。權曰。昔漢明帝夢神號稱為佛。彼之所事豈非其遺風耶。即召會詰問。有何靈驗。會曰。如來遷跡忽逾千載。遺骨舍利神曜無方。昔阿育王。起塔乃八萬四千。夫塔寺之興以表遺化也。權以為夸誕。乃謂會曰。若能得舍利當爲造塔。如其虛妄國有常刑。會請期七日。乃謂其屬曰。法之興廢在此一舉。今不至誠后將何及。乃共潔齋靜室。以銅瓶加凡燒香禮請。七日期畢寂然無應。求申二七亦復如之。權曰。此寔欺誑將欲加罪
。會更請三七。權又特聽。會謂法屬曰。宣尼有言曰。文王既沒文不在茲乎。法靈應降而吾等無感。何假王憲。當以誓死為期耳。三七日暮猶無所見。莫不震懼。既入五更。忽聞瓶中槍然有聲。會自往視果獲舍利。明旦呈權。舉朝集觀。五色光炎照耀瓶上。權自手執瓶瀉于銅盤。舍利所沖盤即破碎。權大肅然驚起而曰。希有之瑞也。會進而言曰。舍利威神豈直光相而已。乃劫燒之火不能焚。金剛之杵不能碎。權命令試之。會更誓曰。法雲方被蒼生仰澤。愿更垂神蹟以廣示威靈。乃置舍利于鐵砧磓上。使力者擊之。於是砧磓俱陷舍利無損。權大嘆服。即為建塔。以始有佛寺故號建初寺。因名其地為佛陀里。由是江左大法遂興。至孫皓即政。法令苛虐廢棄淫祀。乃及佛寺並欲毀壞。皓曰。此由何而興。若其教真正。與聖典相應者。當存奉其道。如其無實皆悉焚之。諸臣僉曰。佛之威力不同余神。康會感瑞大皇創寺。今若輕毀恐貽後悔。皓遣張昱詣寺詰會。昱雅有才辯。難問縱橫。會應機騁詞。文理鋒出。自旦之夕。昱不能屈。既退會送于門。時寺側有淫祀者。昱曰。玄化既孚此輩何故近而不革。會曰。雷霆破山聾者不聞。非音之細。茍在理通。則萬里懸應。如其阻塞則肝膽楚越。昱還嘆會才明非臣所測。愿天鑑察之。皓大
集朝賢。以馬車迎會。會既坐。皓問曰。佛教所明。善惡報應。何者是耶。會對曰。夫明主以孝慈訓世。則赤烏翔而老人見。仁德育物。則醴泉涌而嘉苗出。善既有瑞惡亦如之。故為惡于隱鬼得而誅之。為惡于顯人得而誅之。易稱積善餘慶。詩詠求福不回。雖儒典之格言。即佛教之明訓。皓曰。若然。則周孔已明。何用佛教。會曰。周孔所言略示近跡。至於釋教則備極幽微。故行惡則有地獄長苦。修善則有天宮永樂。舉茲以明勸沮。不亦大哉。皓當時無以折其言皓雖聞正法。而昏暴之性不勝其虐。后使宿衛兵入後宮治園。于地得一金像高數尺呈皓。皓使著不凈處以穢汁灌之。共諸群臣笑以為樂。俄爾之間。舉身大腫。陰處尤痛。叫呼徹天。太史占言。犯大神所為。即祈祀諸廟永不差愈。婇女先有奉法者。因問訊云。陛下就佛寺中求福不。皓舉頭問曰。佛神大耶。婇女云。佛為大神。皓心遂悟具語意故。婇女即迎像置殿上。香湯洗數十過。燒香懺悔。皓叩頭于枕自陳罪狀。有頃痛間。遣使至寺。問訊道人。請會說法。會即隨入。皓具問罪福之由。會為敷析辭甚精要。皓先有才解欣然大悅。因求看沙門戒。會以戒文禁秘不可輕宣。乃取本業百三十五愿。分作二百五十事。行住坐臥皆愿眾生。皓見慈愿廣普。益增善意。即就
會受五戒。旬日疾瘳。乃于會所住更加修飾。宣示宗室莫不必奉。會在吳朝亟說正法。以皓性兇粗不及妙義。唯敘報應近事以開其心。會於建初寺譯出衆經。所謂阿難念彌鏡面王察微王梵皇經等。又出小品及六度集雜譬喻等。並妙得經體。文義允正。又傳泥洹唄聲。清靡哀亮一代模式。又注安般守意法鏡道樹等三經。並制經序。辭趣雅便義旨微密。並見於世。至吳天紀四年四月。皓降晉。九月會遘疾而終。是歲晉武太康元年也。至晉成咸和中。蘇峻作亂。焚會所建塔。司空何充復更修造。平西將軍趙誘。世不奉法傲慢三寶。入此寺。謂諸道人曰。久聞此塔屢放光明虛誕不經所未能信。若必自睹所不論耳。言竟塔即出五色光。照曜堂剎。誘肅然毛豎。由此信敬。于寺東更立小塔遠由大聖神感。近亦康會之力。故圖寫厥像傳之於今。孫綽為之贊曰。
會公簫瑟 寔惟令質 心無近累 情有餘逸 屬此幽夜 振彼尤黜 超然遠詣 卓矣高出
有記云。孫皓打試舍利。謂非其權時。余案皓將壞寺。諸臣咸答。康會感瑞大皇創寺。是知初感舍利必也權時。故數家傳記。咸言。孫權感舍利于吳宮。其後更試神驗。或將皓也。
維祇難。本天竺人。世奉異道以火祠為正。時有天竺沙門。習學小乘多行
【現代漢語翻譯】 現代漢語譯本： 會受持五戒（佛教基本戒律）。十天之內疾病痊癒。於是將聚會場所重新修飾，曉諭宗室沒有誰不遵奉。在吳國朝廷極力宣講正法。因為孫皓（吳國末代皇帝）天性兇殘粗暴，不能理解精妙的佛法要義，慧公只敘述因果報應的淺顯事例來啓發他的心智。慧公在建初寺翻譯出眾多佛經，如《阿難念彌鏡面王察微王梵皇經》等，又翻譯出《小品般若經》以及《六度集經》、《雜譬喻經》等，都精妙地掌握了經文的要旨，文辭義理允當純正。他又傳授泥洹唄聲（涅槃讚唄的唱誦），其聲音清澈美妙哀婉洪亮，成為一代典範。又註釋《安般守意經》、《法鏡經》、《道樹經》等三部經，並撰寫經序，文辭趣味高雅流暢，義理精微周密，都流傳於世。到吳國天紀四年四月，孫皓向晉朝投降。九月，慧公因病去世，那年是晉武帝太康元年。到晉成帝咸和年間，蘇峻作亂，焚燒了慧公所建的佛塔，司空何充又重新修造。平西將軍趙誘，世代不信奉佛法，傲慢輕視三寶（佛、法、僧），進入此寺，對眾僧人說：『早就聽說此塔屢次放出光明，虛妄不實，我未能相信。如果一定要親眼看到，才不會妄加評論。』話音剛落，塔立刻放出五色光芒，照耀整個殿堂。趙誘頓時肅然起敬，毛髮直豎，從此信奉佛法。在寺廟東邊又建造了一座小塔，這既是由於大聖的神力感應，也是康僧會的功勞。所以描繪他的畫像流傳至今。孫綽為他作贊說：
『康僧會儀態蕭灑， 確實是美好的資質。 心中沒有世俗的牽累， 情感有超脫的閒適。 在這幽靜的夜晚， 發揚那些被貶斥的。 超然遠去追求真理， 卓然高超出類拔萃。』
有記載說，孫皓曾經敲打試驗舍利，認為不是他所能擁有的。我考證孫皓將要毀壞寺廟時，眾臣都回答說，是康僧會感應祥瑞，大皇（孫權）才建立寺廟。由此可知最初感應舍利必定是孫權時期。所以多家傳記都說，孫權在吳宮感應到舍利，其後又多次試驗其神驗，或許是孫皓所為。 維祇難（人名），本是天竺（古印度）人，世代信奉外道，以火祭祀為正統。當時有天竺沙門（出家人），學習小乘佛法，多行...
【English Translation】 Vighnan (personal name), originally from India (ancient India), whose family traditionally adhered to heterodox paths, considering fire worship as orthodox. At that time, there was an Indian Shramana (monk) who studied Hinayana Buddhism and practiced...
道術。經遠行逼暮。欲寄難家宿。難家既事異道。猜忌釋子。乃處之門外露地而宿。沙門夜密加咒術。令難家所事之火欻然變滅。於是舉家共出。稽請沙門入室供養。沙門還以咒術變火令生。難既睹沙門神力勝己。即于佛法大生信樂。乃捨本所事出家為道。依此沙門以為和上。受學三藏妙善四含。游化諸國莫不皆奉。以吳黃武三年。與同伴竺律炎。來至武昌。赍曇缽經梵本。曇缽者。即法句經也。時吳士共請出經。難既未善國語。乃共其伴律炎。譯為漢文。炎亦未善漢言。頗有不盡。志存義本。辭近樸質。至晉惠之末。有沙門法立。更譯為五卷。沙門法巨著筆。其辭小華也。立又別出小經近四許首。值永嘉末亂。多不復存。
竺曇摩羅剎。此云法護。其先月支人。本姓支氏。世居燉煌郡。年八歲出家。事外國沙門竺高座為師。誦經日萬言。過目則能。天性純懿操行精苦。篤志好學。萬里尋師。是以博覽六經游心七籍。雖世務譭譽。未嘗介抱。是時晉武之世。寺廟影象雖崇京邑。而方等深經蘊在蔥外。護乃慨然發憤。志弘大道。遂隨師至西域。遊歷諸國。外國異言三十六種。書亦如之。護皆遍學。貫綜詁訓。音義字型。無不備識。遂大赍梵經。還歸中夏。自燉煌至長安。沿路傳譯寫為晉文。所獲覽即正法華光贊等
【現代漢語翻譯】 現代漢語譯本： 有位修道之人，長途跋涉，天色已晚，想在一家難以借宿。（難家：指不輕易留宿外人的家）這家因為信仰不同的道，猜忌佛教僧侶，便讓他在門外的露天地裡過夜。沙門（Śrāmaṇa，佛教出家人的通稱）夜裡悄悄地施展咒術，讓這家所供奉的火突然熄滅。於是全家人都出來，向沙門叩頭請罪，請他進屋供養。沙門又用咒術讓火重新燃起。難家看到沙門的神力勝過自己，就對佛法產生了極大的信心和喜悅，於是捨棄了原本所信仰的道，出家修道，依這位沙門為和尚（Upādhyāya，親教師），學習三藏（Tripiṭaka，佛教經典的總稱），精通四含（Āgama，原始佛教經典），遊歷教化各國，沒有不信奉的。在吳國黃武三年（公元224年），與同伴竺律炎一起來到武昌，帶來了《曇缽經》的梵文版本。《曇缽經》就是《法句經》。當時吳國的士人共同請求翻譯這部經，但難家不太擅長漢語，於是與他的同伴律炎一起翻譯成漢文。律炎也不太擅長漢語，所以翻譯頗有不足之處，但志在傳達經義的根本，文辭比較樸實。到了晉惠帝末年，有沙門法立，重新翻譯為五卷，沙門法巨執筆，文辭稍微華麗一些。法立又另外翻譯了一些小經，大約有四十幾部，但遇到永嘉之亂，大多都遺失了。
竺曇摩羅剎（Dharmarakṣa），翻譯成漢語是法護。他的祖先是月支人（Yuezhi，古代中亞民族），原本姓支。世代居住在敦煌郡。八歲出家，侍奉外國沙門竺高座為師。每天誦讀經文一萬字，看過一遍就能記住。天性純良，操行精進刻苦，立志好學，不遠萬里去尋訪老師。因此博覽六經，用心研究七籍。雖然世俗的事務和譭譽，從未放在心上。當時正值晉武帝時期，寺廟和佛像雖然在京城一帶很興盛，但方等深奧的經典卻蘊藏在蔥嶺之外。法護於是慨然奮發，立志弘揚大道。於是跟隨他的老師到達西域，遊歷各國。外國的語言有三十六種，文字也一樣。法護都普遍學習，融會貫通，音韻、訓詁、字型，沒有不精通的。於是大量攜帶梵文經典，返回中原。從敦煌到長安，沿路翻譯並抄寫成漢文，所獲得的經典有《正法華光贊》等。
【English Translation】 English version: There was a Taoist practitioner who, after a long journey, found himself approaching nightfall and sought lodging at a 'difficult' home. (Difficult home: referring to a home not readily offering lodging to strangers). This home, due to its adherence to a different path and suspicion of Buddhist monks (Śrāmaṇa), made him spend the night in the open air outside the gate. The Śrāmaṇa secretly performed incantations at night, causing the fire worshipped by the home to suddenly extinguish. Consequently, the entire family came out, prostrated themselves, and begged the Śrāmaṇa to enter and receive offerings. The Śrāmaṇa then used incantations to rekindle the fire. Seeing the Śrāmaṇa's divine power surpassing his own, the head of the 'difficult' home developed great faith and joy in the Buddha's teachings. He abandoned his original path, became a monk, and relied on this Śrāmaṇa as his preceptor (Upādhyāya), studying the Tripiṭaka and mastering the four Āgamas. He traveled and taught in various countries, and all revered him. In the third year of the Huangwu era of the Wu kingdom (224 AD), he came to Wuchang with his companion Zhu Luyan, bringing a Sanskrit version of the 'Dhamma-pada Sutra'. 'Dhamma-pada' is the 'Dharmapada Sutra'. At that time, the scholars of Wu jointly requested the translation of this scripture, but as the practitioner was not proficient in the Chinese language, he translated it into Chinese with his companion Luyan. Luyan was also not proficient in Chinese, so the translation was somewhat inadequate, but it aimed to convey the essence of the teachings, and the language was simple and unadorned. Towards the end of the reign of Emperor Hui of the Jin dynasty, there was a Śrāmaṇa named Fa Li who re-translated it into five volumes, with Śrāmaṇa Fa Ju as the scribe, and the language was slightly more ornate. Fa Li also separately translated some minor sutras, about forty or so, but due to the turmoil at the end of the Yongjia era, most of them were lost.
Zhu Dharmarakṣa, which translates to 'Dharma Protector', his ancestors were Yuezhi people, originally surnamed Zhi. They had lived in Dunhuang County for generations. He became a monk at the age of eight, serving the foreign Śrāmaṇa Zhu Gaozuo as his teacher. He recited ten thousand words of scripture daily, and could remember everything he saw. He was pure in nature, diligent and assiduous in his conduct, and determined to learn, traveling thousands of miles to seek teachers. Therefore, he extensively studied the Six Classics and devoted himself to the Seven Records. Although worldly affairs and praise or blame never concerned him. At that time, during the reign of Emperor Wu of the Jin dynasty, although temples and images were flourishing in the capital area, the profound Mahayana sutras were hidden beyond the Pamir Mountains. Dharmarakṣa then resolutely aspired to propagate the Great Way. Thus, he followed his teacher to the Western Regions, traveling to various countries. There were thirty-six kinds of foreign languages, and the same number of scripts. Dharmarakṣa studied them all, mastering their meanings, phonetics, exegesis, and scripts. He then brought back a large number of Sanskrit scriptures to the Central Plains. From Dunhuang to Chang'an, he translated and transcribed them into Chinese along the way, and the scriptures he obtained included the 'Praise of the Righteous Dharma Lotus Light' and others.
一百六十五部。孜孜所務。唯以弘通為業。終身寫譯勞不告倦。經法所以廣流中華者。護之力也。護以晉武之末。隱居深山。山有清澗。恒取澡漱。後有採薪者。穢其水側俄頃而燥。護乃徘徊嘆曰。人之無德。遂使清泉輟流。水若永竭。真無以自給。正當移去耳。言訖而泉涌滿澗。其幽誠所感如此。故支遁為之像贊云。護公澄寂。道德淵美。微吟窮谷。枯泉漱水。邈矣護公。天挺弘懿。濯足流沙。領拔玄致。后立寺于長安青門外。精勤行道。於是德化遐布。聲蓋四遠。僧徒數千咸所宗事。及晉惠西奔關中擾亂百姓流移。護與門徒避地。東下至澠池。遘疾而卒。春秋七十有八。后孫綽制道賢論。以天竺七僧。方竹林七賢。以護匹山巨源。論云。護公德居物宗。巨源位登論道。二公風德高遠足為流輩矣。其見美后代如此。時有清信士聶承遠。明解有才篤志務法。護公出經多參正文句。超日明經初譯。頗多煩重。承遠刪正得今行二卷。其所詳定類皆如此。承遠有子道真。亦善梵學。此君父子比辭雅便。無累于古。又有竺法首陳士倫孫伯虎虞世雅等。皆共承護旨執筆詳校。安公云。護公所出。若審得此公手目。綱領必正。凡所譯經雖不辯妙婉顯。而宏達欣暢。特善無生。依慧不文。樸則近本。其見稱若此。護世居燉煌。而化道
周給。時人咸謂燉煌菩薩也。
帛遠字法祖。本姓萬氏。河內人。父威達。以儒雅知名。州府辟命皆不赴。祖少發道心。啟父出家。辭理切至。父不能奪。遂改服從道。祖才思俊徹敏朗絕倫。誦經日八九千言。研味方等妙入幽微。世俗墳素多所該貫。乃于長安造筑精舍。以講習為業白黑宗稟幾且千人。晉惠之末。太宰河間王颙鎮關中。虛心敬重。待以師友之敬。每至閑辰靖夜。輒談講道德於時西府初建后又甚盛。能言之士。咸服其遠達。祖見群雄交爭干戈方始。志欲潛遁隴右以保雅操。會張輔為秦州刺史鎮隴上祖與之俱行。輔以祖名德顯著眾望所歸。欲令反服為己僚佐。祖固志不移。由是結憾。先有州人管蕃與祖論議屢屈于祖。蕃深銜恥恨每加讒構。祖行至汧縣。忽語道人及弟子云。我數日對當至。便辭別。作素書分佈經像及資財都訖。明晨詣輔共語。忽忤輔意。輔使收之行罰。眾咸怪惋。祖曰。我來此畢對。此宿命久結非今事也。乃呼十方佛。祖前身罪緣歡喜畢對。愿從此以後與輔為善知識。無令受殺人之罪。遂便鞭之五十。奄然命終。輔后具聞其事方大惋恨。初祖道化之聲被于關隴。崤函之右奉之若神。戎晉嗟慟行路流涕。隴上羌胡率精騎五千。將欲迎祖西歸。中路聞其遇害。悲恨不及。眾咸憤激。欲復祖
【現代漢語翻譯】 現代漢語譯本：周給（音譯，人名）。當時的人都認為他是敦煌菩薩的化身。
帛遠（法號），字法祖。原本姓萬，是河內人。他的父親萬威達，以學識淵博而聞名，州府多次徵召他做官，他都沒有答應。帛遠從小就立下修道的決心，向父親請求出家。他的言辭懇切至極，父親無法阻止，於是同意他改換服裝，跟隨佛道。帛遠才思敏捷，聰慧過人。每天誦讀佛經八九千字，研習方等經典，深入領會其中的精妙之處。對於世俗的各種學問，也多有涉獵。於是在長安建造精舍，以講經說法為業，跟隨他學習的僧人和俗人幾乎有上千人。晉惠帝末年，太宰河間王颙（人名）鎮守關中，非常敬重帛遠，以師友之禮相待。每當閑暇的夜晚，就與他談論道德。當時西府剛剛建立，後來又非常興盛，善於言談的人，都佩服帛遠的見識。帛遠看到各路英雄互相爭鬥，戰火即將開始，就想隱居到隴右，以保全自己的節操。恰逢張輔（人名）擔任秦州刺史，鎮守隴上，帛遠就與他一同前往。張輔因為帛遠的名聲顯著，眾望所歸，想讓他還俗做自己的僚佐。帛遠堅決不改變自己的志向，因此與張輔結下了怨恨。之前有秦州人管蕃（人名），與帛遠辯論多次都輸給了帛遠。管蕃對此深感恥辱，多次進讒言陷害帛遠。帛遠一行人走到汧縣，忽然對道人和弟子們說：『我的償報之日就要到了。』於是辭別眾人，寫下遺書，分發經書佛像和財物，都安排妥當。第二天早晨去拜見張輔，與他交談，忽然觸犯了張輔的意願。張輔派人逮捕他，要對他施以刑罰。眾人都感到奇怪和惋惜。帛遠說：『我來這裡是爲了償還宿債，這是宿命的糾纏，不是今天才發生的。』於是呼喚十方諸佛，說：『我前世的罪業，今天歡喜地償還完畢。希望從此以後與張輔結為善知識，不要讓他揹負殺人的罪名。』於是就被鞭打了五十下，當即去世。張輔後來詳細地聽說了這件事，才感到非常惋惜和悔恨。當初帛遠的道化之聲傳遍關隴，崤函以東的人們都敬奉他如神明。無論是漢人還是少數民族，都為他嘆息悲痛，路人為他流淚。隴上的羌人和胡人率領五千精銳騎兵，想要迎接帛遠西歸。在半路上聽說他遇害的訊息，悲痛和悔恨不已。眾人都感到憤恨和激動，想要為帛遠報仇。
【English Translation】 English version: Zhou Ge (transliteration, personal name). People at that time all considered him to be an incarnation of the Dunhuang Bodhisattva.
Bo Yuan (Dharma name), styled Fazu. Originally surnamed Wan, he was a native of Henan. His father, Wan Weida, was known for his erudition, and the state and local governments repeatedly invited him to serve as an official, but he declined. From a young age, Bo Yuan was determined to cultivate the Tao, and he asked his father for permission to leave home. His words were extremely sincere, and his father could not stop him, so he agreed to let him change his clothes and follow the Buddhist path. Bo Yuan was quick-witted and exceptionally intelligent. He recited eight or nine thousand words of Buddhist scriptures every day, studied the Vaipulya Sutras, and deeply understood their subtleties. He also had a wide range of knowledge of various secular subjects. So he built a refined residence in Chang'an to engage in lecturing and teaching, and nearly a thousand monks and laypeople followed him to study. At the end of the reign of Emperor Hui of Jin, Taizai Hejian King Yong (personal name) was stationed in Guanzhong, and he respected Bo Yuan very much, treating him with the courtesy of a teacher and friend. Whenever he had a free evening, he would talk about morality with him. At that time, the Western Palace had just been established and later became very prosperous, and those who were good at speaking all admired Bo Yuan's knowledge. Bo Yuan saw that the heroes were fighting each other and the war was about to begin, so he wanted to retreat to Longyou to preserve his integrity. It happened that Zhang Fu (personal name) was appointed as the governor of Qinzhou and stationed in Longshang, so Bo Yuan went with him. Zhang Fu wanted Bo Yuan to return to secular life and become his assistant because of Bo Yuan's prominent reputation and the expectations of the people. Bo Yuan firmly refused to change his ambition, so he formed a grudge with Zhang Fu. Previously, there was a Qinzhou man named Guan Fan (personal name), who had lost to Bo Yuan in debates many times. Guan Fan felt deeply ashamed of this and repeatedly slandered Bo Yuan. When Bo Yuan and his party arrived at Qian County, he suddenly said to the Taoists and disciples: 'The day of my retribution is coming.' So he said goodbye to everyone, wrote a will, and distributed scriptures, Buddha statues, and wealth, all of which were arranged properly. The next morning, he went to see Zhang Fu and talked to him, but suddenly offended Zhang Fu's wishes. Zhang Fu sent people to arrest him and punish him. Everyone felt strange and regretted it. Bo Yuan said: 'I came here to repay my debts, this is a karmic entanglement, it did not happen today.' So he called out to the Buddhas of the ten directions and said: 'My sins of previous lives, I am happy to repay them today. I hope that from now on, I will become a good friend with Zhang Fu, and do not let him bear the crime of killing people.' So he was whipped fifty times and died immediately. Zhang Fu later heard about this in detail and felt very regretful and remorseful. In the beginning, Bo Yuan's voice of Taoism spread throughout Guanlong, and the people east of Xiaohan revered him as a god. Both the Han people and the ethnic minorities sighed and mourned for him, and passers-by shed tears for him. The Qiang and Hu people of Longshang led five thousand elite cavalry soldiers, wanting to welcome Bo Yuan back to the west. On the way, they heard the news of his murder and were filled with grief and regret. Everyone felt angry and excited, wanting to avenge Bo Yuan.
之仇。輔遣軍上隴。羌胡率輕騎逆戰。時天水故漲下督富整。遂因忿斬輔。群胡既雪怨恥。稱善而還。共分祖尸各起塔廟。輔字世偉。南陽人。張衡之後。雖有才解而酷不以理。橫殺天水太守封尚。百姓疑駭因亂而斬焉。管蕃亦卒以傾險致敗。后少時有一人。姓李名通。死而更蘇云。見祖法師在閻羅王處為王講首楞嚴經云。講竟應往忉利天。又見祭酒王浮。一云道士基公次被鎖械。求祖懺悔。昔祖平素之日與浮每爭邪正。浮屢屈既瞋不自忍。乃作老子化胡經以誣謗佛法。殃有所歸故死方思悔。孫綽道賢論以法祖匹嵇康。論云。帛祖釁起于管蕃。中散禍作于鐘會。二賢並以俊邁之氣。昧其圖身之慮。棲心事外經世招患。殆不異也。其見稱如此。祖既博涉多閑。善通梵漢之語。嘗譯惟逮弟子本五部僧等三部經。又注首楞嚴經。又有別譯數部小經。值亂零失不知其名。祖弟法祚。亦少有令譽。被博士徴不就。年二十五出家。深洞佛理。關隴知名。時梁州刺史張光。以祚兄不肯反服輔之所殺。光又逼祚令罷道。祚執志堅貞以死為誓。遂為光所害。春秋五十有七。注放光般若經。及著顯宗論等。光字景武。江夏人。后為武都在楊難敵所圍。發憤而死。時晉惠之世。又有優婆塞衛士度。譯出道行般若經二卷。士度本司州汲郡人。陸
沈寒門安貧樂道。常以佛法為心。當其亡日清凈澡漱。誦經千餘言。然後引衣尸臥奄然而卒。
帛尸梨密多羅。此云吉友。西域人。時人呼為高座。傳云。國王之子當承繼世。而以國讓弟。闇軌太伯。既而悟心天啟。遂為沙門。密天姿高朗風神超邁。直爾對之。便卓出於物。晉永嘉中。始到中國。值亂仍過江止建初寺。丞相王導一見而奇之。以為吾之徒也。由是名顯。太尉庾元規光祿周伯仁太常謝幼與廷尉桓茂倫。皆一代名士。見之終日累嘆。披衿致契。導嘗詣密。密解帶偃伏悟言神解。時尚書令卞望之亦與密緻善。須臾望之至。密乃斂衿飾容。端坐對之。有問其故。密曰。王公風道期人。卞令軌度格物。故其然耳。諸公於是嘆其精神灑厲皆得其所。桓廷尉嘗欲為密作目。久之未得。有云。尸梨密可謂卓朗。於是桓乃咨嗟絕嘆。以為標題之極。太將軍王處仲在南夏。聞王周諸公皆器重密。疑以為失。及見密乃欣振奔。至一面盡虔。周顗為僕射。領選臨入過造密。乃嘆曰。若使太平之世盡得選此賢。真令人無恨也。俄而顗遇害。密往省其孤。對坐作胡唄三契。梵響凌雲。次誦咒數千言。聲音高暢顏容不變。既而揮涕收淚。神氣自若。其哀樂廢興皆此類也。王公嘗謂密曰。外國有君一人而已。密笑曰。若使我如諸君
。今日豈得在此。當時為佳言。密性高簡不學晉語。諸公與之語言。密雖因傳譯。而神領意得頓盡言前。莫不嘆其自然天拔悟得非常。密善持咒術所向皆驗。初江東未有咒法。密譯出孔雀王經明諸神咒。又授弟子覓歷高聲梵唄傳響於今。晉咸康中卒。春秋八十餘。諸公聞之痛惜流涕。桓宣武每云少見高座稱其精神著出當年。瑯瑘王珉師事於密。乃為之序曰。春秋吳楚稱子。傳者以為先中國而後四夷豈不以三代之胤行乎殊俗之禮。以戎狄貪婪無仁讓之性乎。然而卓世之秀。時生於彼。逸羣之才。或侔乎茲。故知天授英偉。豈俟于華戒。自此以來唯漢世有金日磾。然日磾之賢盡于仁孝忠誠德信純至。非為明達足論。高座心造峰極。交俊以神。風領朗越過之遠矣。密常在石子岡東行頭陀。既卒因葬於此。成帝懷其風為樹剎冢所。後有關右沙門來游京師。乃于冢處起寺。陳郡謝琨贊成其業。追旌往事。仍曰高座寺也。
僧伽跋澄。此云眾現。罽賓人。毅然有淵懿之量。歷尋名師備習三藏。博覽眾典特善數經。闇誦阿毗曇毗婆沙貫其妙旨。常浪志遊方觀風弘化。符堅建元十七年。來入關中。先是大乘之典未廣。禪數之學甚盛。既至長安咸稱法匠焉。符堅秘書郎趙正崇仰大法。嘗聞外國宗習阿毗曇毗婆沙而跋澄諷誦。乃四事
【現代漢語翻譯】 現代漢語譯本：今日怎能在此？當時說的是佳言。密法師（Kumārajīva的老師）性格高潔簡樸，不學習晉朝的語言。各位官員與他交談，密法師雖然依靠翻譯，但精神領會，意會頓悟，完全超越了言語的表達。無不讚嘆他自然天成，領悟非常。密法師擅長持咒之術，所到之處都應驗。當初江東沒有咒法，密法師翻譯出《孔雀王經》，闡明各種神咒。又傳授弟子覓歷高聲唱誦梵唄，其聲響流傳至今。晉朝咸康年間去世，享年八十多歲。各位官員聽聞后，悲痛惋惜，流下眼淚。桓宣武（桓溫）常說很少見到高座法師，稱讚他精神煥發，超越當年。瑯瑘王珉（王導之孫）拜密法師為師，於是為他作序說：『春秋時期吳楚稱呼人為「子」，著書立說的人認為應該先中國而後四夷，難道不是因為他們是三代的後裔，卻行使異族的禮儀，因為戎狄貪婪，沒有仁讓的品性嗎？然而卓越於世的俊秀，有時也出生在那裡。超越眾人的才能，或許可以與這裡的人相比。所以知道上天賦予的英才，難道要等待華夏的禮儀教化嗎？』自此以來，只有漢朝的金日磾（匈奴人，漢朝大臣）可以相比。然而金日磾的賢能，在於仁孝忠誠，德信純正，並非因為明達足以評論。高座法師用心創造，達到頂峰，與俊傑交往，精神相通，風度領悟，遠遠超過了金日磾。密法師常在石子岡東邊修行頭陀行。去世后，因此安葬在這裡。成帝感懷他的風範，為他種植樹木，建立墳墓。後來有關右的沙門來京師遊歷，於是在墳墓處建造寺廟。陳郡謝琨贊助促成此事，追述往事，仍然叫做高座寺。 僧伽跋澄（Saṃghabhadra），翻譯成漢語是眾現。是罽賓（Kashmir）人。他堅定沉毅，有淵博美好的器量。遍訪名師，完備地學習三藏。廣泛閱讀各種典籍，尤其擅長數論方面的經典。能背誦《阿毗曇毗婆沙》（Abhidhamma Vibhāṣā），通曉其中的精妙旨意。經常漫遊四方，觀察風俗，弘揚教化。符堅（前秦皇帝）建元十七年，來到關中。此前大乘經典尚未廣泛流傳，禪數之學非常盛行。他來到長安后，大家都稱他為法匠。符堅的秘書郎趙正崇敬仰慕大法，曾經聽說外國盛行學習《阿毗曇毗婆沙》，而僧伽跋澄能夠諷誦，於是用四事供養。
【English Translation】 English version: How could it be today? At that time, it was good words. Dharma Master Mi (Kumārajīva's teacher) was of noble and simple character, and did not learn the language of the Jin Dynasty. When the officials spoke with him, although Dharma Master Mi relied on translation, his spirit understood, and his comprehension was immediate, completely surpassing the expression of words. Everyone praised his natural talent and extraordinary understanding. Dharma Master Mi was good at holding mantras, and wherever he went, they were effective. Initially, there were no mantras in Jiangdong. Dharma Master Mi translated the 'Peacock King Sutra', clarifying various divine mantras. He also taught his disciple Mi Li to chant Sanskrit hymns loudly, and the sound of which has been passed down to this day. He passed away during the Xiankang period of the Jin Dynasty, at the age of eighty-plus. When the officials heard of it, they were saddened and shed tears. Huan Xuanwu (Huan Wen) often said that he rarely saw Dharma Master Gaozuo, praising his radiant spirit, surpassing that of his time. Wang Min (grandson of Wang Dao) of Langya, took Dharma Master Mi as his teacher, and wrote a preface for him, saying: 'During the Spring and Autumn period, Wu and Chu called people 'Zi'. Those who wrote books believed that China should come before the four barbarians, wasn't it because they were descendants of the three dynasties, but practiced the rituals of foreign tribes, because the Rong and Di were greedy and had no benevolence or yielding nature? However, outstanding talents of the world are sometimes born there. Talents surpassing others may be comparable to those here. Therefore, knowing that heaven bestows talents, does it have to wait for the rituals and teachings of China?' Since then, only Jin Ritidi (a Xiongnu, a minister of the Han Dynasty) of the Han Dynasty can be compared. However, Jin Ritidi's virtue lies in benevolence, filial piety, loyalty, sincerity, and pure faith, not because of his intelligence to be commented on. Dharma Master Gaozuo created with his heart, reaching the peak, associating with talents, communicating spiritually, and his demeanor and understanding far surpassed Jin Ritidi. Dharma Master Mi often practiced asceticism east of Shizi Gang. After his death, he was buried here. Emperor Cheng cherished his demeanor and planted trees and built a tomb for him. Later, a Shamen from Guanyou came to the capital to travel, and built a temple at the tomb. Xie Kun of Chenjun sponsored and promoted this matter, recalling the past, and it was still called Gaozuo Temple. Saṃghabhadra, translated into Chinese as Zhongxian (眾現), was a person from Kashmir (罽賓). He was firm and resolute, with a profound and beautiful demeanor. He visited famous teachers and comprehensively studied the Tripiṭaka (三藏). He widely read various classics, especially those on numerology. He could recite the Abhidhamma Vibhāṣā (阿毗曇毗婆沙) and understood its subtle meaning. He often roamed around, observing customs and promoting teachings. In the seventeenth year of Jianyuan of Fu Jian (符堅), he came to Guanzhong. Before this, the Mahayana (大乘) classics were not widely circulated, and the study of meditation and numerology was very popular. After he came to Chang'an, everyone called him a Dharma master. Zhao Zheng, the secretary of Fu Jian, admired the great Dharma, and once heard that foreign countries were learning the Abhidhamma Vibhāṣā, and that Saṃghabhadra could recite it, so he offered him the four requisites.
禮供。請譯梵文。遂共名德法師釋道安等集僧宣譯。跋證口誦經本。外國沙門曇摩難提筆受為梵文。佛圖羅剎宣譯。秦沙門敏智筆受為晉本。以偽秦建元十九年譯出。自孟夏至仲秋方訖。初跋澄又赍婆須蜜梵本自隨。明年趙正復請出之。跋澄乃與曇摩難提及僧伽提婆三人共執梵本。秦沙門佛念宣譯。慧嵩筆受。安公法和對共校定。故二經流佈傳學迄今。跋澄戒德整峻虛靖離俗。關中僧眾則而像之。后不知所終。佛圖羅剎。不知何國人。德業純粹該覽經典。久游中土善閑漢言。其宣譯梵文見重符世。
曇摩難提。此云法喜。兜佉勒人。齠年離俗聰慧夙成。研諷經典以專精緻業。遍觀三藏闇誦增一阿含經。博識洽聞靡所不綜。是以國內遠近咸共推服。少而觀方遍歷諸國。常謂弘法之體。宜宣佈未聞。故遠冒流沙懷寶東入。以符氏建元中至於長安。難提學業既優道聲甚盛。符堅深見禮接。先是中土群經未有四含。堅臣武威太守趙正欲請出經。時慕容沖已叛起兵擊堅。關中擾動。正慕法情深忘身為道。乃請安公等於長安城中。集義學僧請難提譯出中增一二阿含並先無所出毗曇心三法度等凡一百六卷。佛念傳譯。慧嵩筆受。自夏迄春。綿涉兩載文字方具。及姚萇寇逼關內人情危阻。難提乃辭還西域不知所終。其時也。符堅
【現代漢語翻譯】 現代漢語譯本：禮敬供養。於是大家共同邀請名德法師釋道安等人聚集僧眾進行翻譯。跋澄（Buddha-trata，意為佛護）口誦經本，外國沙門曇摩難提（Dharmanandi，意為法喜）筆錄為梵文。佛圖羅剎（Buddha-raksha，意為佛護）宣譯，秦地沙門敏智筆錄為晉文字。在偽秦建元十九年翻譯完成，從孟夏到仲秋才結束。當初跋澄又帶著婆須蜜（Vasumitra，人名）的梵文字隨身攜帶。第二年，趙正再次請求翻譯此經。跋澄於是與曇摩難提及僧伽提婆（Sangha-deva，意為僧天）三人共同執持梵本，秦地沙門佛念宣譯，慧嵩筆錄，道安法師和法和共同校對審定。所以這兩部經流傳至今，被人們學習。跋澄戒律嚴謹，品德高尚，清虛寡慾，遠離世俗。關中的僧眾都以他為榜樣。後來不知所終。佛圖羅剎，不知道是哪個國家的人，德行和學業都很純粹，廣泛閱讀經典。長期在中土遊歷，精通漢語。他所宣譯的梵文被符堅時代的人所重視。
曇摩難提，翻譯成漢語是『法喜』。是兜佉勒國人。年幼時就離開世俗，聰明智慧很早就顯現出來。研究諷誦經典，以專心致志為事業。廣泛閱讀三藏經典，能背誦《增一阿含經》。知識淵博，沒有不通曉的。因此，國內遠近的人都共同推崇佩服他。年輕時就觀察四方，遊歷各國。他常說弘揚佛法的關鍵，在於宣揚那些未曾聽聞的教義。所以不遠萬里，冒著流沙的危險，懷著珍寶來到東方。在符氏建元年間到達長安。曇摩難提的學業既優秀，道行聲望也很盛大，符堅對他非常尊敬，以禮相待。在這之前，中土的群經中還沒有『四阿含』。符堅的臣子、武威太守趙正想要翻譯出這些經典。當時慕容沖已經叛亂，起兵攻打符堅，關中地區動盪不安。趙正仰慕佛法的心情很深，忘記自身安危，一心為道。於是邀請道安法師等人在長安城中，聚集精通義學的僧人，請曇摩難提翻譯出《中阿含經》、《增一阿含經》以及之前沒有翻譯過的《毗曇心論》、《三法度論》等，總共一百零六卷。佛念傳譯，慧嵩筆錄。從夏天到春天，經歷了兩年時間，文字才最終完成。等到姚萇率兵進犯，關中地區人心惶惶，非常危險，曇摩難提於是告辭返回西域，不知所終。當時，符堅......
【English Translation】 English version: Offering and veneration. Thereupon, the virtuous Dharma Master Shi Dao'an and others were invited to gather the Sangha for translation. Buddha-trata (跋澄, meaning 'Buddha-protected') recited the Sutra text, while the foreign Shramana Dharmanandi (曇摩難提, meaning 'Joy of Dharma') transcribed it into Sanskrit. Buddha-raksha (佛圖羅剎, meaning 'Buddha-protected') translated it orally, and the Qin Shramana Minzhi transcribed it into the Jin version. The translation was completed in the nineteenth year of Jianyuan during the Pseudo-Qin Dynasty, lasting from early summer to mid-autumn. Initially, Buddha-trata also carried with him the Sanskrit text of Vasumitra (婆須蜜, a personal name). The following year, Zhao Zheng requested its translation again. Buddha-trata then, together with Dharmanandi and Sangha-deva (僧伽提婆, meaning 'God of the Sangha'), jointly held the Sanskrit text, while the Qin Shramana Fonian translated orally, and Huisong transcribed it. Dharma Master Dao'an and Faho jointly proofread and finalized it. Therefore, these two Sutras have been circulated and studied until now. Buddha-trata's precepts and virtues were strict and upright, his character was pure and tranquil, and he was detached from worldly affairs. The Sangha in Guanzhong emulated him. His later whereabouts are unknown. Buddha-raksha, it is unknown from which country he came, his virtue and learning were pure and profound, and he had extensively studied the scriptures. He traveled in China for a long time and was proficient in the Chinese language. His translation of Sanskrit texts was highly valued during the reign of Fu Jian.
Dharmanandi, which translates to 'Joy of Dharma'. He was a native of Tokharistan. He left the secular life at a young age, and his intelligence and wisdom manifested early. He studied and recited the scriptures, dedicating himself to this task with focused diligence. He extensively studied the Tripitaka and could recite the Ekottara Agama Sutra from memory. He was knowledgeable and well-informed, with nothing that he did not comprehend. Therefore, people from near and far within the country all admired and respected him. In his youth, he observed the world and traveled to various countries. He often said that the essence of propagating the Dharma lies in proclaiming teachings that have not yet been heard. Therefore, he traveled far, braving the dangers of the desert, and entered the East with treasures. He arrived in Chang'an during the Jianyuan era of the Fu clan. Dharmanandi's learning was excellent, and his reputation for virtue was very high. Fu Jian deeply respected him and treated him with courtesy. Prior to this, the 'Four Agamas' were not yet present among the scriptures in China. Zhao Zheng, the governor of Wuwei and a minister of Fu Jian, wanted to translate these scriptures. At that time, Murong Chong had already rebelled and launched an attack against Fu Jian, causing unrest in the Guanzhong region. Zhao Zheng's admiration for the Dharma was profound, and he forgot his own safety, dedicating himself to the path. Therefore, he invited Dharma Master Dao'an and others to gather in Chang'an, assembling monks proficient in the meaning of the scriptures, and requested Dharmanandi to translate the Madhyama Agama Sutra, the Ekottara Agama Sutra, and the previously untranslated Abhidharmahrdaya Sutra, the Trisamkhya Sutra, and others, totaling one hundred and six volumes. Fonian translated orally, and Huisong transcribed it. From summer to spring, it took two years for the text to be finalized. When Yao Chang invaded and threatened the Guanzhong region, the people were in a state of panic and great danger. Dharmanandi then bid farewell and returned to the Western Regions, and his later whereabouts are unknown. At that time, Fu Jian...
初敗群鋒互起。戎妖縱暴民流四出。而猶得傳譯大部。蓋由趙正之力。正字文業。洛陽清水人。或曰濟陰人。年十八為偽秦著作郎。后遷至黃門郎武威太守。為人無須而瘦。有妻妾而無兒。時人謂閹。然而情度敏達學兼內外。性好譏諫無所迴避。符堅末年寵惑鮮卑隳于治政。正因歌諫曰。昔聞孟津河。千里作一曲。此水本自清。是誰攪令濁。堅動容曰。是朕也。又歌曰。北園有一棗。布葉垂重陰。外雖饒棘刺。內實有赤心。堅笑曰。將非趙文業耶。其調戲機捷皆此類也。后因關中佛法之盛。乃愿欲出家。堅惜而未許。及堅死後方遂其志。更名道整。因作頌曰。佛生何以晚。泥洹一何早。歸命釋迦文。今來投大道。后遁跡商洛山。專精經律。晉雍州刺史郄恢。欽其風尚逼共同游終於襄陽。春秋六十餘矣。
僧伽提婆此言眾天。或云提和。音訛故也。本姓瞿曇氏。罽賓人。入道修學遠求明師。學通三藏尤善阿毗曇心。洞其纖旨。常誦三法度論晝夜嗟味。以為入道之府也。為人俊朗有深鑒。而儀止溫恭。務在誨人。恂恂不怠。符氏建元中來入長安。宣流法化。初僧伽跋澄出婆須蜜及曇摩難提所出二阿含毗曇廣說三法度等凡百餘萬言。屬慕容之難戎敵紛擾。兼譯人造次未善詳悉。義旨句味往往不盡。俄而安公棄世未及改
【現代漢語翻譯】 現代漢語譯本：最初戰敗，各路叛軍蜂擁而起，少數民族的殘暴勢力和流民四處作亂。但還能翻譯出大部分佛經，這主要歸功於趙正的力量。趙正，字文業，是洛陽清水人，也有人說是濟陰人。十八歲時擔任偽秦的著作郎，後來陞遷至黃門郎、武威太守。他沒有鬍鬚而且很瘦，有妻妾卻沒有兒子，當時的人認為他是閹人。然而他心思敏捷，學識淵博，精通內外事務，喜歡諷刺勸諫，從不迴避。苻堅晚年寵信鮮卑，荒廢朝政。趙正因此唱歌勸諫說：『過去聽說孟津河，千里彎曲成一曲。這河水本來清澈，是誰攪得它渾濁？』苻堅動容說：『說的是朕啊。』又唱道：『北園有一棵棗樹，枝繁葉茂，綠蔭如蓋。外面雖然長滿棘刺，裡面卻有一顆赤誠的心。』苻堅笑著說：『說的莫非是趙文業嗎？』他這種調侃戲謔的機敏反應，都是這一類。後來因為關中佛法興盛，就希望出家。苻堅愛惜他的才能，沒有允許。等到苻堅死後，才實現了他的願望，改名為道整。於是作頌說：『佛陀降生為何如此晚，涅槃又為何如此早？歸命釋迦牟尼，如今來投奔大道。』後來隱居在商洛山，專心研究經律。晉朝雍州刺史郄恢，敬佩他的風尚，極力邀請他一同遊玩，最終在襄陽去世，享年六十多歲。 僧伽提婆，這裡的『眾天』，也有人說是『提和』，是音譯的訛誤。他本姓瞿曇氏，是罽賓人。入道修行，遠方尋訪名師，精通三藏，尤其擅長《阿毗曇心》，深刻理解其中的精微要義。經常誦讀《三法度論》，日夜研習，認為這是進入佛道的關鍵。他為人英俊開朗，有深刻的見解，而且舉止溫和恭敬，致力於教誨他人，孜孜不倦。苻氏建元年間來到長安，宣揚佛法。當初，僧伽跋澄翻譯了婆須蜜和曇摩難提所出的《二阿含》、《毗曇》，廣泛地講解了《三法度》等，總共有百餘萬字。正趕上慕容氏作亂，戎狄侵擾，加上翻譯的人倉促，沒有詳細地推敲，義理和語句往往沒有完全表達出來。不久，安公去世，沒來得及修改。
【English Translation】 English version: Initially defeated, various rebel forces rose up together, and the brutal forces of ethnic minorities and displaced people ran rampant everywhere. However, it was still possible to translate most of the Buddhist scriptures, mainly due to the efforts of Zhao Zheng (personal name). Zhao Zheng, styled Wenye, was a native of Qingshui in Luoyang, although some say he was from Jiyin. At the age of eighteen, he served as a scribe for the pseudo-Qin dynasty, and later rose to the positions of Attendant Gentleman, and Grand Administrator of Wuwei. He was beardless and thin, with wives and concubines but no children, leading people at the time to consider him a eunuch. However, he was quick-witted, knowledgeable, and well-versed in both internal and external affairs. He enjoyed satirical admonishments and never shied away from them. In his later years, Fu Jian (ruler of the pseudo-Qin) favored the Xianbei people and neglected governance. Zhao Zheng therefore sang a song of admonishment, saying, 'In the past, I heard of the Mengjin River, a thousand miles making one bend. This water was originally clear, who stirred it to make it turbid?' Fu Jian was moved and said, 'You are speaking of me.' He also sang, 'In the north garden there is a jujube tree, its leaves spreading and casting a heavy shade. Although it is covered with thorns on the outside, it has a sincere heart within.' Fu Jian laughed and said, 'Could it be Zhao Wenye?' His witty and quick-witted responses of this kind were all like this. Later, because of the flourishing of Buddhism in Guanzhong, he wished to become a monk. Fu Jian cherished his talent and did not allow it. After Fu Jian's death, he finally fulfilled his wish and changed his name to Daozheng. He then composed a hymn, saying, 'Why was the Buddha's birth so late, and Nirvana so early? I take refuge in Shakyamuni, and now come to devote myself to the Great Path.' Later, he lived in seclusion in Mount Shangluo, focusing on the study of the scriptures and precepts. Xie Hui (personal name), the Governor of Yongzhou in the Jin dynasty, admired his style and earnestly invited him to travel together, and he eventually died in Xiangyang at the age of sixty. Sangghadeva (name of a monk), the 'multitude of heavens' here, some say is 'Tihe', which is a corruption of the transliteration. His original surname was Gautama, and he was a native of Kashmir (region). Entering the path of cultivation, he sought out enlightened teachers from afar, mastering the Three Baskets (Tripitaka), and especially excelling in the Abhidhammahrdaya (Heart of Abhidhamma), deeply understanding its subtle and profound meanings. He often recited the Samyuktabhidharmahṛdayaśāstra (Treatise on the Samyuktabhidharmahṛdaya), studying it day and night, considering it the key to entering the Buddhist path. He was handsome and bright, with deep insights, and his demeanor was gentle and respectful, dedicated to teaching others, tirelessly. During the Jianyuan era of the Fu clan, he came to Chang'an to propagate the Dharma. Initially, Sanghabhadra (name of a monk) translated the Two Agamas (collection of scriptures) and Abhidhamma (collection of scriptures) produced by Vasumitra (name of a monk) and Dharmānandin (name of a monk), extensively explaining the Samyuktabhidharmahṛdayaśāstra (Treatise on the Samyuktabhidharmahṛdaya) and others, totaling over a million words. Just as the turmoil of the Murong clan (name of a clan) arose, and the Rong (ancient people) and Di (ancient people) tribes invaded, coupled with the translators being rushed and not thoroughly examining the texts, the meaning and wording were often not fully expressed. Soon after, Master An (referring to Dao An, a famous monk) passed away, without having the opportunity to revise them.
正。後山東清平。提婆乃與冀州沙門法和俱適洛陽。四五年間研講前經。居華稍積博明漢語。方知先所出經多有乖失。法和慨嘆未定。乃更令提婆出阿毗曇及廣說眾經。頃之姚興王秦。法事甚盛。於是法和入關。而提婆渡江。先是廬山慧遠法師。翹勤妙典廣集經藏。虛心側席延望遠賓。聞其至止即請入廬岳。以晉太元中請出阿毗曇心及三法度等。提婆乃于般若臺。手執梵文口宣晉語。去華存實務盡義本。今之所傳蓋其文也。至隆安元年來游京師。晉朝王公及風流名士莫不造席致敬。時衛軍東亭侯瑯瑘王珣淵懿有深信。荷持正法建立精舍。廣招學眾。提婆既至。珣即延請。仍于其舍講阿毗曇。名僧畢集。提婆宗致既精詞旨明析。振發義理。眾咸悅悟。時王彌亦在座聽。後於別屋自講。珣問法綱道人阿彌所得云何。答曰。大略全是小未精核耳。其敷析之明易啟人心如此。其冬珣集京都義學沙門釋慧持等四十餘人。更請提婆重譯中阿含等。罽賓沙門僧伽羅叉執梵本。提婆翻為晉言。至來夏方訖。其在江洛左右所出衆經百餘萬言。歷游華戎備悉風俗。從容機警善於談笑。其道化聲譽莫不聞焉。后不知所終。
竺佛念。涼州人。弱年出家志業清堅。外和內朗有通敏之鑑。諷習眾經粗涉外典。其蒼雅詁訓尤所明達。少好遊方
。備觀風俗。家世西河洞曉方語。華戎音義莫不兼解。故義學之譽雖闕。洽聞之聲甚著。符氏建元中有僧伽跋澄曇摩難提等入長安。趙正請出諸經。當時名德莫能傳譯。眾咸推念。於是澄執梵文。念譯為晉。質斷疑義音字方明。至建元二十年正月。復請曇摩難提出增一阿含及中阿含。于長安城內集義學沙門。請念為譯。敷析研核二載乃竟。二含之顯。念宣譯之功也。自世高支謙以後莫逾于念。在符姚二代為譯人之宗。故關中僧眾咸共嘉焉。後續出菩薩瓔珞十住斷結及出曜胎經中陰經等。始就治定。意多未盡。遂爾遘疾卒于長安。達近白黑莫不嘆惜。
曇摩耶舍。此云法明。罽賓人。少而好學。年十四為弗若多羅所知。長而氣干高爽雅有神慧。該覽經律明悟出群。陶思八禪游心七覺。時人方之浮頭婆馱。孤行山澤不避豺虎。獨處思念動移宵日。嘗于樹下每自克責。年將三十尚未得果。何其懈哉。於是累日不寢不食。專精苦到以悔先罪。乃夢見博叉天王。語之曰。沙門當觀方弘化曠濟為懷。何守小節獨善而已。道假眾緣復須時熟。非分強求死而無證。覺自思惟欲遊方授道。既而逾歷名邦履踐郡國。以晉隆安中初達廣州住白沙寺。耶舍善誦毗婆沙律。人咸號為大毗婆沙。時年已八十五。徒眾八十五人。時有清信女張普
【現代漢語翻譯】 現代漢語譯本：他博覽風俗人情，家學淵源，精通西河地區的各種語言。無論是漢族還是其他民族的語言和文化，他都能夠理解和掌握。因此，雖然他在義學方面的名聲並不顯赫，但他學識淵博的名聲卻非常顯著。符氏建元年間，僧伽跋澄（Saṃghabhadra，人名）和曇摩難提（Dharmanandi，人名）等人來到長安。趙正請求他們翻譯各種佛經。當時，有聲望的僧人沒有能夠勝任翻譯工作。大家都想到了鳩摩羅什。於是，僧伽跋澄拿著梵文經本，鳩摩羅什口譯成晉語。他仔細斟酌，辨析疑難，使經文的音韻和字義都非常明確。到建元二十年正月，又請曇摩難提翻譯《增一阿含經》（Ekottara Āgama）和《中阿含經》（Madhyama Āgama），在長安城內召集精通義學的沙門，請鳩摩羅什口譯。他深入分析研究，花了兩年時間才完成翻譯。《二阿含經》的顯揚，是鳩摩羅什宣講翻譯的功勞。自從支世高（Lokakṣema，人名）和支謙（Zhiqian，人名）之後，沒有人能超過鳩摩羅什。他在符氏和姚氏統治時期，是翻譯界的宗師。因此，關中的僧人都讚賞他。後來，他又翻譯了《菩薩瓔珞經》、《十住斷結經》以及《出曜經》、《胎經》、《中陰經》等。他開始整理修訂這些經文，但很多地方還沒有完全表達出他的意思，就因病在長安去世了。無論是達官貴人還是平民百姓，無不嘆息惋惜。 曇摩耶舍（Dharma Yaśas，人名），翻譯成漢語是『法明』。他是罽賓（Kashmir，地名）人。他從小就喜歡學習。十四歲時，就被弗若多羅（Bhavyatrata，人名）所賞識。長大后，他氣宇軒昂，才華橫溢，具有非凡的智慧。他廣泛閱讀經律，明悟超群。他沉思八禪，游心七覺支。當時的人把他比作浮頭婆馱（Buddha，佛陀）。他獨自在山澤中修行，不避豺狼虎豹。他獨自思考，常常通宵達旦。他曾經在樹下自我反省，責備自己：『我快三十歲了，還沒有證得果位，這是多麼懈怠啊！』於是，他連續幾天不睡覺，不吃飯，專心致志，刻苦修行，以懺悔過去的罪過。他夢見博叉天王（Brahma，梵天），告訴他說：『沙門應當觀察四方，弘揚佛法，以廣濟眾生為懷。為什麼要拘泥於小節，只求自己解脫呢？道需要各種因緣才能成就，還需要時機成熟。不顧條件，強求證果，即使死了也無法證得。』醒來后，他思考著要遊歷四方，傳授佛法。於是，他遊歷了許多名城，走遍了各個郡國。在晉朝隆安年間，他初到廣州，住在白沙寺。曇摩耶舍擅長背誦《毗婆沙律》（Vinaya Vibhasa）。人們都稱他為『大毗婆沙』。當時他已經八十五歲了，有八十五個弟子。當時有一位虔誠的女信徒張普。
【English Translation】 English version: He was well-versed in local customs and traditions, and his family had a deep understanding of the languages of the Western River region. He was able to understand and master the languages and cultures of both the Han and other ethnic groups. Therefore, although his reputation in terms of 'righteous learning' (Yixue) was not prominent, his reputation for extensive knowledge was very well-known. During the Jianyuan era of the Fu clan, Saṃghabhadra (a person's name) and Dharmanandi (a person's name) and others arrived in Chang'an. Zhao Zheng requested them to translate various Buddhist scriptures. At that time, no virtuous monks were able to undertake the translation work. Everyone thought of Kumārajīva. Therefore, Saṃghabhadra held the Sanskrit scriptures, and Kumārajīva orally translated them into the Jin language. He carefully deliberated and analyzed the difficult points, making the pronunciation and meaning of the scriptures very clear. In the first month of the twentieth year of Jianyuan, Dharmanandi was again invited to translate the Ekottara Āgama and the Madhyama Āgama. He gathered monks who were proficient in 'righteous learning' (Yixue) in the city of Chang'an and asked Kumārajīva to translate orally. He analyzed and studied in depth, and it took two years to complete the translation. The manifestation of the 'Two Āgamas' (Er Agama) was due to Kumārajīva's merit in expounding and translating them. Since Lokakṣema (a person's name) and Zhiqian (a person's name), no one has surpassed Kumārajīva. During the reigns of the Fu and Yao clans, he was the master of translators. Therefore, the monks in Guanzhong all praised him. Later, he translated the Bodhisattva-bhūmi Sūtra, the Daśabhūmika-nirdeśa Sūtra, as well as the Udanavarga, the Antarabhava Sūtra, etc. He began to organize and revise these scriptures, but many places had not fully expressed his meaning, and he died of illness in Chang'an. Both officials and commoners sighed and lamented. Dharma Yaśas (a person's name), translated into Chinese as 'Faming' (法明), was a native of Kashmir (a place name). He loved learning from a young age. At the age of fourteen, he was appreciated by Bhavyatrata (a person's name). As he grew older, he was dignified, talented, and had extraordinary wisdom. He extensively read the sutras and vinaya, and his understanding was outstanding. He contemplated the eight dhyanas and focused on the seven factors of enlightenment. At that time, people compared him to Buddha. He practiced alone in the mountains and marshes, unafraid of wolves and tigers. He meditated alone, often staying up all night. He once reflected on himself under a tree, blaming himself: 'I am almost thirty years old and have not yet attained enlightenment. How lazy I am!' Therefore, he did not sleep or eat for several days, focusing his mind and practicing diligently to repent of his past sins. He dreamed of Brahma (a deity), who told him: 'A śrāmaṇa should observe the four directions, propagate the Dharma, and have the aspiration to benefit all beings. Why cling to trivial matters and seek only your own liberation? The path requires various conditions to be fulfilled, and the time must be ripe. Forcing enlightenment against the conditions will not lead to attainment even in death.' After waking up, he thought about traveling to the four directions to teach the Dharma. Therefore, he traveled to many famous cities and visited various prefectures. During the Long'an era of the Jin Dynasty, he first arrived in Guangzhou and lived in Baisha Temple. Dharma Yaśas was good at reciting the Vinaya Vibhasa. People called him 'Great Vibhasa'. At that time, he was already eighty-five years old and had eighty-five disciples. At that time, there was a devout female believer named Zhang Pu.
明咨受佛法。耶舍為說佛生緣起。併爲譯出差摩經一卷。至義熙中來入長安。時姚興僣號甚崇佛法。耶舍既至深加禮異。會有天竺沙門曇摩掘多來入關中。同氣相求宛然若舊。因共耶舍譯舍利弗阿毗曇。以偽秦弘始九年初書梵書文。至十六年翻譯方竟。凡二十二卷。偽太子姚泓親管理味。沙門道標為之作序。耶舍后南遊江陵。止於辛寺大弘禪法。其有味靖之賓披榛而至者三百餘人。凡士庶造者。雖先無信心見皆敬悅。自說有一師一弟子。修業並得羅漢。傳者失其名。又嘗于外門閉戶坐禪。忽有五六沙門來入其室。又時見沙門飛來樹端者。往往非一。常交接神明而俯同蒙俗。雖道跡未彰。時人咸謂已階聖果。至宋元嘉中辭還西域。不知所終。耶舍有弟子法度。善梵漢之言常為譯語。度本竺婆勒子。勒久停廣州往來求利。中途于南康生男。仍名南康。長名金迦。入道名法度。度初為耶舍弟子承受經法。耶舍既還外國。度便獨執矯異規以攝物。乃言。專學小乘禁讀方等。唯禮釋迦。無十方佛。食用銅缽無別應器。又令諸尼相捉而行悔罪之日但伏地相向。唯宋故丹陽尹顏瑗女法弘尼。交州刺史張牧女普明尼。初受其法。今都下宣業弘光諸尼習其遺風。東土尼眾亦時傳其法。
高僧傳卷第一 大正藏第 50 冊 No.
【現代漢語翻譯】 現代漢語譯本： 明帝向耶舍請教佛法。耶舍為他講述了佛陀出生的因緣，並翻譯了《差摩經》一卷。義熙年間，耶舍來到長安。當時姚興僭越稱帝，非常崇尚佛法。耶舍到達后，姚興對他非常尊敬。恰好有天竺（India）沙門（monk）曇摩掘多（Dharmagupta）來到關中，兩人志趣相投，情同故舊。於是共同翻譯《舍利弗阿毗曇》（Śāriputra Abhidharma）。從偽秦弘始九年開始書寫梵文原本，到十六年才翻譯完成，共二十二卷。偽太子姚泓親自管理校對，沙門道標為之作序。耶舍後來南遊江陵，住在辛寺，大力弘揚禪法。前來拜訪的隱士多達三百餘人。凡是士人和百姓前來拜訪的，即使先前沒有信仰，見到耶舍后都敬佩喜悅。耶舍自稱有一位師父和一位弟子，修行都證得了羅漢果位。但傳記中沒有記載他們的名字。耶舍還曾經在外門閉戶坐禪，忽然有五六位沙門進入他的房間。又時常有人看見沙門飛到樹梢上，這樣的事情不止一次發生。他經常與神明交往，又俯身與凡人相處。雖然他的道行沒有完全顯露，但當時的人都認為他已經證得了聖果。到宋元嘉年間，耶舍辭別返回西域，不知最終的去向。耶舍有一位弟子名叫法度，精通梵語和漢語，經常擔任翻譯。法度原本是竺婆勒（Brahma-bala）的兒子。竺婆勒長期停留在廣州，往來經商牟利。途中在南康生下兒子，就取名為南康。長大后改名為金迦，入道后名為法度。法度最初是耶舍的弟子，接受經法。耶舍返回外國后，法度便獨自堅持怪異的規矩來攝受信徒。他聲稱：『專學小乘，禁止閱讀方等經典，只禮拜釋迦牟尼佛（Śākyamuni），沒有十方佛。食用銅缽，沒有其他的食器。』又命令眾尼姑互相拉著手行走，懺悔罪過之日只是伏在地上互相面對。只有宋朝故丹陽尹顏瑗的女兒法弘尼，交州刺史張牧的女兒普明尼，最初接受了他的教法。現在都城建康的宣業寺、弘光寺的尼姑們還在沿習他的遺風。東土的尼眾也時常傳習他的教法。 《高僧傳》卷第一 《大正藏》第50冊 No.
【English Translation】 English version: Emperor Ming inquired about the Buddha's teachings from Yeshe. Yeshe explained to him the circumstances of the Buddha's birth and translated one volume of the 'Chama Sutra'. During the Yixi era, Yeshe arrived in Chang'an. At that time, Yao Xing, who had presumptuously declared himself emperor, greatly revered Buddhism. Upon Yeshe's arrival, Yao Xing treated him with great respect. Coincidentally, the Indian (India) monk (monk) Dharmagupta arrived in Guanzhong. They shared similar interests and were as close as old friends. Therefore, they jointly translated the 'Śāriputra Abhidharma'. The writing of the original Sanskrit text began in the ninth year of the pseudo-Qin Hongshi era and was completed in the sixteenth year, totaling twenty-two volumes. The pseudo-crown prince Yao Hong personally managed the proofreading, and the monk Daobiao wrote a preface for it. Later, Yeshe traveled south to Jiangling, resided in Xin Temple, and vigorously promoted Chan (Zen) Buddhism. More than three hundred hermits came to visit him. All the scholars and common people who came to visit, even if they had no faith before, were respectful and delighted upon seeing Yeshe. Yeshe claimed to have a teacher and a disciple, both of whom had attained the state of Arhat. However, their names were not recorded in the biographies. Yeshe also once sat in meditation with the door closed outside, and suddenly five or six monks entered his room. Moreover, people often saw monks flying to the treetops, and such things happened more than once. He often interacted with deities and also condescended to associate with ordinary people. Although his spiritual attainments were not fully revealed, people at that time believed that he had already attained the state of a sage. During the Yuanjia era of the Song Dynasty, Yeshe bid farewell and returned to the Western Regions, and his final whereabouts are unknown. Yeshe had a disciple named Fadu, who was proficient in Sanskrit and Chinese and often served as a translator. Fadu was originally the son of Brahma-bala. Brahma-bala stayed in Guangzhou for a long time, engaging in trade for profit. On the way, he had a son in Nankang, who was named Nankang. When he grew up, he changed his name to Jinga, and after entering the monastic life, he was named Fadu. Fadu was initially a disciple of Yeshe, receiving the teachings of the scriptures. After Yeshe returned to a foreign country, Fadu independently insisted on strange rules to attract believers. He claimed: 'Specialize in Hinayana, prohibit reading Vaipulya sutras, only worship Śākyamuni Buddha, there are no Buddhas of the ten directions. Use copper bowls for eating, without other eating utensils.' He also ordered the nuns to walk hand in hand, and on the days of repentance, they would only prostrate on the ground facing each other. Only the daughter of Yan Yuan, the former Yin of Danyang in the Song Dynasty, the nun Fahong, and the daughter of Zhang Mu, the governor of Jiaozhou, the nun Puming, initially accepted his teachings. Now, the nuns of Xuanye Temple and Hongguang Temple in the capital Jiankang are still following his legacy. The nuns in the Eastern Lands also often transmit his teachings. Biographies of Eminent Monks, Volume 1 Taisho Tripitaka, Volume 50, No.
2059 高僧傳
高僧傳卷第二
梁會稽嘉祥寺沙門釋慧皎撰
譯經中鳩摩羅什一弗若多羅二曇摩流支三卑摩羅叉四佛陀耶舍五佛馱跋陀羅六曇無讖七
鳩摩羅什一
鳩摩羅什。此云童壽。天竺人也。家世國相。什祖父達多。倜儻不群名重於國。父鳩摩炎。聰明有懿節。將嗣相位。乃辭避出家。東度蔥嶺。龜茲王聞其棄榮甚敬慕之。自出郊迎請為國師。王有妹年始二十識悟明敏過目必能。一聞則誦。且體有赤黡法生智子。諸國娉之並不肯行。及見摩炎心欲當之。乃逼以妻焉。既而懷什。什在胎時。其母自覺。神悟超解有倍常日。聞雀梨大寺名德既多。又有得道之僧。即與王族貴女德行諸尼。彌日設供請齋聽法。什母忽自通天竺語。難問之辭必窮淵致。眾咸嘆之。有羅漢達摩瞿沙曰。此必懷智子。為說舍利弗在胎之證。及什生之後還忘前言。頃之什母樂欲出家。夫未之許。遂更產一男名弗沙提婆。后因出城遊觀見冢間枯骨異處縱橫。於是深惟苦本定誓出家。若不落髮不咽飲食。至六日夜氣力綿乏疑不達旦。夫乃懼而許焉。以未剃髮故猶不嘗進。即敕人除發。乃下飲食。次旦受戒仍樂禪法。專精匪懈學得初果。什年七歲亦俱出家。從師受經日誦千偈。偈有三十二字。凡三萬二千言。
【現代漢語翻譯】 現代漢語譯本
2059 《高僧傳》
《高僧傳》卷第二
梁 會稽嘉祥寺沙門 釋慧皎 撰
譯經（目錄）：鳩摩羅什（Kumārajīva）一、弗若多羅（Vimalākṣa）二、曇摩流支（Dharma-ruci）三、卑摩羅叉（Vimalākṣa）四、佛陀耶舍（Buddhayasas）五、佛馱跋陀羅（Buddhabhadra）六、曇無讖（Dharmakṣema）七
鳩摩羅什 一
鳩摩羅什（Kumārajīva），意為『童壽』。是天竺（India）人。他的家族世代為國相。鳩摩羅什的祖父達多（Datta），豪邁灑脫，名聲在國中舉足輕重。他的父親鳩摩炎（Kumārāgni），聰明且有美好的德行，本應繼承相位，但他推辭避讓，選擇出家。他向東越過蔥嶺（Pamir Mountains），龜茲（Kucha）國王聽聞他放棄榮華富貴，非常敬佩他，親自到郊外迎接，並請他擔任國師。國王有個妹妹，年方二十，聰慧敏銳，看過就能記住，聽過就能背誦，而且身上有紅色的痣，是天生有智慧的象徵。各國都來求娶她，但她都不肯答應。等到見到鳩摩炎（Kumārāgni），心中便想要嫁給他，於是逼迫他和她成婚。不久之後，她懷了鳩摩羅什（Kumārajīva）。鳩摩羅什（Kumārajīva）在母親腹中時，他的母親自覺神智超脫，理解力比平時高出一倍。她聽說雀梨大寺（Zhelina Temple）有很多有名望的僧人，也有得道的僧人，就和王族貴女、有德行的尼姑們，每天都設齋供養，請僧人說法。鳩摩羅什（Kumārajīva）的母親忽然能說天竺（India）語，提出的疑問必定探究到深奧的道理，眾人都感到驚歎。有羅漢達摩瞿沙（Dharmaghoṣa）說：『這必定是懷了有智慧的孩子。』並說了舍利弗（Śāriputra）在母親腹中的例子來證明。等到鳩摩羅什（Kumārajīva）出生之後，他的母親就忘記了之前所說的話。不久之後，鳩摩羅什（Kumārajīva）的母親想要出家，她的丈夫沒有答應。後來她又生了一個男孩，名叫弗沙提婆（Puṣpadeva）。之後，因為出城遊玩，看見墳墓間枯骨散落在各處，縱橫交錯，於是深刻地思考苦的根源，下定決心要出家。她發誓如果不剃髮，就不吃東西。到了第六天晚上，氣力衰竭，懷疑自己活不到天亮。她的丈夫感到害怕，就答應了她。因為還沒有剃髮，所以她仍然不肯進食。於是命令人給她剃髮，她才開始吃東西。第二天，她受了戒，仍然喜歡禪法，專心精進，毫不懈怠，學得了初果。鳩摩羅什（Kumārajīva）七歲時，也一同出家，跟隨老師學習佛經，每天背誦一千個偈頌。每個偈頌有三十二個字，總共有三萬兩千字。
【English Translation】 English version
2059 Biographies of Eminent Monks
Biographies of Eminent Monks, Volume 2
Composed by Śramaṇa Shi Huijiao of Ji Xiang Temple in Kuaiji, Liang Dynasty
Translators of Sutras (Table of Contents): 1. Kumārajīva, 2. Vimalākṣa, 3. Dharma-ruci, 4. Vimalākṣa, 5. Buddhayasas, 6. Buddhabhadra, 7. Dharmakṣema
Kumārajīva 1
Kumārajīva (童壽, meaning 'Childhood Longevity'). He was a native of India (天竺). His family had been state ministers for generations. Kumārajīva's grandfather, Datta (達多), was unconstrained and unconventional, and his reputation was highly regarded in the country. His father, Kumārāgni (鳩摩炎), was intelligent and possessed excellent virtues. He was to inherit the position of state minister, but he declined and chose to renounce the world. He crossed the Pamir Mountains (蔥嶺) eastward. The king of Kucha (龜茲) heard of his renunciation of glory and was deeply impressed by him. He personally went out to the suburbs to welcome him and invited him to be the national teacher. The king had a younger sister who was twenty years old. She was intelligent and perceptive, able to remember everything she saw and recite everything she heard. Moreover, she had a red mole on her body, a sign of innate wisdom. Various countries sought her hand in marriage, but she refused them all. When she saw Kumārāgni (鳩摩炎), she desired to marry him, so she forced him to take her as his wife. Soon after, she conceived Kumārajīva (鳩摩羅什). When Kumārajīva (鳩摩羅什) was in his mother's womb, his mother felt that her mind was exceptionally clear and her understanding was twice as sharp as usual. She heard that Zhelina Temple (雀梨大寺) had many renowned monks and enlightened monks, so she, along with noble women of the royal family and virtuous nuns, offered daily alms and invited the monks to preach the Dharma. Kumārajīva's (鳩摩羅什) mother suddenly became fluent in the language of India (天竺), and her questions always delved into profound principles. Everyone was amazed. The Arhat Dharmaghoṣa (達摩瞿沙) said, 'She must be carrying a child of wisdom.' He cited the example of Śāriputra (舍利弗) in his mother's womb as proof. After Kumārajīva (鳩摩羅什) was born, his mother forgot what she had said before. Soon after, Kumārajīva's (鳩摩羅什) mother wanted to become a nun, but her husband did not allow it. Later, she gave birth to another son named Puṣpadeva (弗沙提婆). Afterwards, while traveling outside the city, she saw scattered and disarrayed dry bones in the tombs. She deeply contemplated the root of suffering and resolved to renounce the world. She vowed not to eat or drink unless she shaved her head. By the sixth night, her strength was exhausted, and she doubted that she would live until dawn. Her husband was afraid and agreed to her request. Because she had not yet shaved her head, she still refused to eat. So he ordered someone to shave her head, and then she began to eat. The next day, she took the precepts and still loved meditation, diligently and tirelessly practicing, and attained the first fruit. When Kumārajīva (鳩摩羅什) was seven years old, he also renounced the world and studied the scriptures with a teacher, reciting a thousand verses every day. Each verse had thirty-two words, totaling thirty-two thousand words.
誦毗曇既過。師授其義。即自通達。無幽不暢。時龜茲國人以其母王妹利養甚多。乃攜什避之。什年九歲。隨母渡辛頭河至罽賓。遇名德法師槃頭達多。即罽賓王之從弟也。淵粹有大量。才明博識獨步當時。三藏九部莫不該練。從旦至中手寫千偈。從中至暮亦誦千偈。名播諸國遠近師之。什至即崇以師禮。從受雜藏中長二含凡四百萬言。達多每稱什神俊。遂聲徹于王。王即請入宮。集外道論師共相攻難。言氣始交。外道輕其年幼言頗不遜。什乘隙而挫之。外道折伏愧惋無言。王益敬異。日給鵝臘一雙粳米麵各三斗酥六升。此外國之上供也。所住寺僧乃差大僧五人沙彌十人營視掃灑。有若弟子。其見尊崇如此。至年十二。其母攜還龜茲。諸國皆聘以重爵。什並不顧。時什母將什至月氏北山。有一羅漢見而異之。謂其母曰。常當守護。此沙彌若至三十五不破戒者。當大興佛法度無數人。與優波掘多無異。若戒不全無能為也。正可才明攜詣法師而已。什進到沙勒國頂戴佛缽。心自念言。缽形甚大何其輕耶。即重不可勝。失聲下之。母問其故。答云。兒心有分別故缽有輕重耳。遂停沙勒一年。其冬誦阿毗曇。於十門修智諸品無所咨受。而備達其妙。又於六足諸問無所滯礙。沙勒國有三藏沙門名喜見。謂其王曰此沙彌不可輕。王
【現代漢語翻譯】 誦讀《毗曇》（Abhidhamma，論藏）完畢后，鳩摩羅什的老師便向他傳授其中的義理。他立刻融會貫通，沒有不理解的地方。當時，龜茲國（Kucha）有人因為鳩摩羅什的母親是國王的妹妹，可以獲得很多供養，就帶著鳩摩羅什躲避到其他地方。鳩摩羅什九歲時，跟隨母親渡過辛頭河（Sindhu River），到達罽賓國（Kashmir）。在那裡，他們遇到了著名的法師槃頭達多（Bandhudatta），他是罽賓國王的堂弟。槃頭達多天資聰穎，學識淵博，在當時無人能及。他對三藏（Tripitaka）九部經典無不精通。他從早到中午手寫一千首偈頌，從中午到晚上也背誦一千首偈頌。他的名聲傳遍各國，遠近的人都以他為師。鳩摩羅什到達后，立刻以師禮對待槃頭達多，跟隨他學習《雜藏》（Miscellaneous Collection）和《中阿含經》（Majjhima Agama）、《長阿含經》（Dirgha Agama），總共四百萬字。槃頭達多經常稱讚鳩摩羅什天資聰穎，這件事傳到了國王那裡。國王立刻請鳩摩羅什入宮，召集外道論師與他辯論。辯論剛開始，外道論師因為鳩摩羅什年紀小，言語頗為不遜。鳩摩羅什抓住機會駁倒了他們，外道論師們慚愧無言。國王更加敬佩他，每天供給鵝臘（鵝油）一對，粳米麵各三斗，酥油六升。這是外國的最高供養。他所居住的寺廟的僧人派遣五位大僧和十位沙彌來照料他的生活起居，就像對待弟子一樣。他受到的尊重就是這樣。到了十二歲，他的母親帶著他返回龜茲。各國都想用高官厚祿聘請他，鳩摩羅什都不理睬。當時，鳩摩羅什的母親帶著他到月氏（Yuezhi）北山。有一位羅漢見到鳩摩羅什，覺得他非常特別，就對他的母親說：『要經常守護他。這個沙彌如果到三十五歲還不破戒，將會大興佛法，度化無數人，與優波掘多（Upagupta）沒有什麼不同。如果戒律不完整，就什麼也做不了，只能成為一個有才華的法師而已。』鳩摩羅什前往沙勒國（Shule），用頭頂禮佛缽。他心裡想：『缽的形狀這麼大，怎麼這麼輕呢？』立刻變得重得無法承受，失聲將缽放下。他的母親問他原因，他回答說：『因為我的心裡有分別，所以缽才有輕重。』於是他們在沙勒國停留了一年。那個冬天，他誦讀《阿毗曇》，對於《十門修智》（Ten Doors to Wisdom）等品，沒有人可以向他請教，但他卻完全通達其中的奧妙。對於《六足論》（Six Padas）中的各種問題，他也沒有任何障礙。沙勒國有一位名叫喜見（Hsi-chien）的三藏沙門，對國王說：『這個沙彌不可輕視。』 王
【English Translation】 After reciting the Abhidhamma (commentaries on the Dharma), his teacher imparted its meaning to him. He immediately understood it thoroughly, leaving no obscurity unclarified. At that time, a person from Kucha, seeing that Kumarajiva's mother, being the king's sister, received abundant offerings, took Kumarajiva away to avoid attention. When Kumarajiva was nine years old, he followed his mother across the Sindhu River to Kashmir. There, they encountered the renowned Dharma master Bandhudatta, who was the cousin of the King of Kashmir. Bandhudatta was naturally intelligent, erudite, and unmatched in his time. He was proficient in all three Pitakas (Tripitaka) and nine divisions of scriptures. From morning till noon, he would handwrite a thousand verses; from noon till evening, he would also recite a thousand verses. His fame spread throughout various countries, and people from near and far revered him as a teacher. Upon arriving, Kumarajiva immediately treated Bandhudatta with the respect due to a teacher, and followed him to study the Miscellaneous Collection, the Madhyama Agama (Middle Length Discourses), and the Dirgha Agama (Long Discourses), totaling four million words. Bandhudatta often praised Kumarajiva's brilliance, and this reached the king. The king immediately invited Kumarajiva into the palace and gathered non-Buddhist scholars to debate with him. As the debate began, the non-Buddhist scholars, because of Kumarajiva's young age, were quite disrespectful in their words. Kumarajiva seized the opportunity to refute them, and the non-Buddhist scholars were ashamed and speechless. The king became even more respectful and amazed. He provided a pair of goose oil, three dou (unit of measurement) each of glutinous rice flour, and six sheng (unit of measurement) of ghee daily. This was the highest offering from foreign countries. The monks of the temple where he resided assigned five senior monks and ten novices to take care of his daily life, as if they were his disciples. Such was the respect he received. At the age of twelve, his mother took him back to Kucha. Various countries offered him high positions and generous salaries, but Kumarajiva ignored them all. At that time, Kumarajiva's mother took him to the northern mountains of Yuezhi. A Arhat saw Kumarajiva and found him extraordinary. He said to his mother, 'You must always protect him. If this Shramana (novice monk) does not break the precepts by the age of thirty-five, he will greatly promote the Buddhadharma and liberate countless people, no different from Upagupta. If his precepts are not complete, he will not be able to do anything, and can only become a talented Dharma teacher.' Kumarajiva went to Shule and used his head to venerate the Buddha's alms bowl. He thought to himself, 'The shape of the bowl is so large, how can it be so light?' Immediately, it became unbearably heavy, and he dropped it with a cry. His mother asked him the reason, and he replied, 'Because there is discrimination in my mind, the bowl has weight.' So they stayed in Shule for a year. That winter, he recited the Abhidhamma. Regarding the Ten Doors to Wisdom and other sections, there was no one he could consult, yet he fully understood their mysteries. Regarding the various questions in the Six Padas, he had no obstacles. In Shule, there was a Tripitaka master named Hsi-chien, who said to the king, 'This Shramana cannot be underestimated.' King
宜請令初開法門。凡有二益。一國內沙門恥其不逮必見勉強。二龜茲王必謂什出我國。而彼尊之是尊我也。必來交好。王許焉。即設大會請什升座說轉法輪經。龜茲王果遣重使酬其親好。什以說法之暇。乃尋訪外道經書。善學圍陀含多論。多明文辭製作問答等事。又博覽四圍陀典及五明諸論。陰陽星算莫不必盡。妙達吉兇言若符契。為性率達不厲小檢。修行者頗共疑之。然什自得於心未嘗介意。時有莎車王子參軍王子兄弟二人。委國請從而為沙門。兄字須利耶跋陀。弟字須利耶蘇摩。蘇摩才伎絕倫專以大乘為化。其兄及諸學者皆共師焉。什亦宗而奉之。親好彌至。蘇摩后為什說阿耨達經。什聞陰界諸入皆空無相。怪而問曰。此經更有何義而皆破壞諸法。答曰。眼等諸法非真實有。什既執有眼根。彼據因成無實。於是研核大小往復移時。什方知理有所歸。遂專務方等。乃嘆曰。吾昔學小乘如人不識金以鍮石為妙。因廣求義要受誦中百二論及十二門等。頃之隨母進到溫宿國。即龜茲之北界。時溫宿有一道士。神辯英秀振名諸國。手擊王鼓而自誓言。論勝我者斬首謝之。什既至以二義相檢。即迷悶自失稽首歸依。於是聲滿蔥左譽宣河外。龜茲王躬往溫宿。迎什還國。廣說諸經。四遠宗仰莫之能抗。時王子為尼。字阿竭耶末帝
。博覽群經特深禪要。云已證二果聞法喜踴。乃更設大集請開方等經奧。什為推辯諸法皆空無我分別陰界假名非實。時會聽者莫不悲感追悼恨悟之晚矣。至年二十受戒于王宮。從卑摩羅叉學十誦律。有頃什母辭往天竺。謂龜茲王白純曰。汝國尋衰吾其去矣。行至天竺進登三果。什母臨去謂什曰。方等深教應大闡真丹。傳之東土唯爾之力。但于自身無利。其可如何。什曰。大士之道利彼忘軀。若必使大化流傳。能洗悟蒙俗。雖復身當爐鑊苦而無恨。於是留住龜茲止於新寺。後於寺側故宮中。初得放光經。始就披讀。魔來蔽文唯見空牒。什知魔所為。誓心逾固。魔去字顯。仍習誦之。復聞空中聲曰。汝是智人何用讀此。什曰。汝是小魔宜時速去。我心如地不可轉也。停住二年。廣誦大乘經論洞其秘奧。龜茲王為造金師子座。以大秦錦褥鋪之。令什升而說法。什曰。家師猶未悟大乘欲躬往仰化。不得停此。俄而大師盤頭達多不遠而至。王曰。大師何能遠顧。達多曰。一聞弟子所悟非常。二聞大王弘贊佛道。故冒涉艱危遠奔神國。什得師至欣遂本懷。為說德女問經。多明因緣空假。昔與師俱所不信。故先說也。師謂什曰。汝于大乘見何異相而欲尚之。什曰。大乘深凈明有法皆空。小乘偏局多諸漏失。師曰汝說一切皆空甚可畏也
【現代漢語翻譯】 他博覽群經，對禪宗的精髓有特別深刻的理解。他說自己已經證得了二果（Skt. Sakrdagamin，一來果），聽聞佛法后歡喜踴躍。於是，他發起了一場盛大的集會，請求講解方等經（大乘經典）的奧義。鳩摩羅什（Kumārajīva）為大家辯論諸法皆空，無我，分析五陰、十二界等都只是假名，並非真實存在。當時在場的聽眾無不悲傷感慨，後悔覺悟得太晚了。到了二十歲時，他在王宮受戒。跟隨卑摩羅叉（Vimalākṣa）學習《十誦律》。不久之後，鳩摩羅什的母親辭別前往天竺（印度）。她對龜茲王白純說：『你的國家即將衰敗，我該離開了。』她走到天竺后，證得了三果（Skt. Anāgāmin，不來果）。鳩摩羅什的母親臨走前對鳩摩羅什說：『方等深奧的教義應該在震旦（中國）廣泛弘揚，將它傳到東土的任務只有你能勝任。但這對你自身沒有好處，這可怎麼辦呢？』鳩摩羅什說：『菩薩的道義在於利益他人而忘記自身。如果一定能使偉大的佛法流傳開來，能夠洗滌啓發那些愚昧無知的人，即使讓我身處爐火之中遭受痛苦，我也不會後悔。』於是，他留在龜茲，住在新寺。後來在寺廟旁邊的舊宮中，他第一次得到了《放光經》，開始閱讀。這時，魔來遮蔽經文，他只能看到空白的紙張。鳩摩羅什知道是魔在作祟，發誓決心更加堅定。魔退去後，文字顯現出來，他繼續學習背誦。他又聽到空中的聲音說：『你是個聰明人，何必讀這些東西呢？』鳩摩羅什說：『你是個小魔，最好快點離開。我的心像大地一樣，是不可動搖的。』他停留了兩年，廣泛誦讀大乘經論，通曉其中的奧秘。龜茲王為他建造了金師子座，用大秦（羅馬帝國）的錦緞鋪在上面，讓鳩摩羅什登上座位說法。鳩摩羅什說：『我的老師還沒有領悟大乘佛法，我想親自去拜訪並教化他，不能停留在這裡。』不久之後，他的老師盤頭達多（Bandhudatta）從不遠的地方趕來。國王說：『大師怎麼能遠道而來呢？』盤頭達多說：『我聽說弟子您的領悟非常了不起，又聽說大王您弘揚佛法，所以冒著艱難危險，遠道奔赴貴國。』鳩摩羅什得到老師到來，非常高興，實現了自己的願望。他為老師講解《德女問經》，其中大多闡明因緣和合、空性假有的道理。這些道理以前他和老師在一起時，老師並不相信，所以他先講這些。老師對鳩摩羅什說：『你對大乘佛法有什麼不同的見解，以至於如此推崇它？』鳩摩羅什說：『大乘佛法深奧清凈，闡明一切法皆空。小乘佛法偏頗侷限，有很多缺點和過失。』老師說：『你說一切皆空，這太可怕了！』 他博覽群經，對禪宗的精髓有特別深刻的理解。他說自己已經證得了二果（Skt. Sakrdagamin，一來果），聽聞佛法後歡喜踴躍。於是，他發起了一場盛大的集會，請求講解方等經（大乘經典）的奧義。鳩摩羅什（Kumārajīva）為大家辯論諸法皆空，無我，分析五陰、十二界等都只是假名，並非真實存在。當時在場的聽眾無不悲傷感慨，後悔覺悟得太晚了。到了二十歲時，他在王宮受戒。跟隨卑摩羅叉（Vimalākṣa）學習《十誦律》。不久之後，鳩摩羅什的母親辭別前往天竺（印度）。她對龜茲王白純說：『你的國家即將衰敗，我該離開了。』她走到天竺後，證得了三果（Skt. Anāgāmin，不來果）。鳩摩羅什的母親臨走前對鳩摩羅什說：『方等深奧的教義應該在震旦（中國）廣泛弘揚，將它傳到東土的任務只有你能勝任。但這對你自身沒有好處，這可怎麼辦呢？』鳩摩羅什說：『菩薩的道義在於利益他人而忘記自身。如果一定能使偉大的佛法流傳開來，能夠洗滌啟發那些愚昧無知的人，即使讓我身處爐火之中遭受痛苦，我也不會後悔。』於是，他留在龜茲，住在新寺。後來在寺廟旁邊的舊宮中，他第一次得到了《放光經》，開始閱讀。這時，魔來遮蔽經文，他只能看到空白的紙張。鳩摩羅什知道是魔在作祟，發誓決心更加堅定。魔退去後，文字顯現出來，他繼續學習背誦。他又聽到空中的聲音說：『你是個聰明人，何必讀這些東西呢？』鳩摩羅什說：『你是個小魔，最好快點離開。我的心像大地一樣，是不可動搖的。』他停留了兩年，廣泛誦讀大乘經論，通曉其中的奧秘。龜茲王為他建造了金獅子座，用大秦（羅馬帝國）的錦緞鋪在上面，讓鳩摩羅什登上座位說法。鳩摩羅什說：『我的老師還沒有領悟大乘佛法，我想親自去拜訪並教化他，不能停留在這裡。』不久之後，他的老師盤頭達多（Bandhudatta）從不遠的地方趕來。國王說：『大師怎麼能遠道而來呢？』盤頭達多說：『我聽說弟子您的領悟非常了不起，又聽說大王您弘揚佛法，所以冒著艱難危險，遠道奔赴貴國。』鳩摩羅什得到老師到來，非常高興，實現了自己的願望。他為老師講解《德女問經》，其中大多闡明因緣和合、空性假有的道理。這些道理以前他和老師在一起時，老師並不相信，所以他先講這些。老師對鳩摩羅什說：『你對大乘佛法有什麼不同的見解，以至於如此推崇它？』鳩摩羅什說：『大乘佛法深奧清淨，闡明一切法皆空。小乘佛法偏頗侷限，有很多缺點和過失。』老師說：『你說一切皆空，這太可怕了！』
【English Translation】 He had extensively studied the scriptures and possessed a particularly deep understanding of the essentials of Dhyana (Zen). He declared that he had already attained the second fruit (Skt. Sakrdagamin), and he rejoiced upon hearing the Dharma. Therefore, he initiated a grand assembly, requesting the exposition of the profound meanings of the Vaipulya Sutras (Mahayana scriptures). Kumārajīva debated for everyone that all dharmas are empty, without self, analyzing the five skandhas, twelve āyatanas, etc., as merely provisional names, not truly existent. The listeners present at the time were all filled with sorrow and regret, lamenting their late awakening. At the age of twenty, he received ordination in the royal palace. He studied the Daśabhāṇavāra-vinaya (Ten Recitation Vinaya) under Vimalākṣa. Shortly thereafter, Kumārajīva's mother bid farewell to go to India (Tianzhú). She said to Bai Chun, the king of Kucha: 'Your kingdom is about to decline; I must leave.' Upon reaching India, she attained the third fruit (Skt. Anāgāmin). Before leaving, Kumārajīva's mother said to Kumārajīva: 'The profound teachings of the Vaipulya should be widely propagated in China (Zhèndān). The task of transmitting it to the East rests solely on your shoulders. However, this will not benefit you personally; what can be done?' Kumārajīva said: 'The Bodhisattva's path lies in benefiting others while forgetting oneself. If it is certain that the great Dharma will be disseminated, able to cleanse and enlighten the ignorant masses, even if I were to suffer in a furnace, I would have no regrets.' Thus, he remained in Kucha, residing in the New Monastery. Later, in the old palace next to the monastery, he first obtained the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Perfection of Wisdom in Twenty-Five Thousand Lines), and began to read it. At this time, Mara came to obscure the text, and he could only see blank pages. Kumārajīva knew that it was Mara's doing, and vowed to strengthen his resolve. When Mara departed, the words reappeared, and he continued to study and recite it. He also heard a voice in the air saying: 'You are a wise man; why read these things?' Kumārajīva said: 'You are a petty Mara; you should leave quickly. My mind is like the earth, unshakeable.' He stayed for two years, widely reciting the Mahayana sutras and treatises, understanding their secrets and profundities. The king of Kucha had a golden lion throne made for him, covered with Qin (Roman Empire) brocade, and invited Kumārajīva to ascend the seat and preach the Dharma. Kumārajīva said: 'My teacher has not yet understood the Mahayana Dharma; I wish to personally visit and teach him, and cannot stay here.' Soon after, his teacher Bandhudatta arrived from not far away. The king said: 'How could the master come from so far?' Bandhudatta said: 'I heard that your disciple's understanding is extraordinary, and also heard that Your Majesty propagates the Buddha's teachings, so I braved difficulties and dangers to come to your divine country.' Kumārajīva was very happy to have his teacher arrive, fulfilling his wish. He explained the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā) to his teacher, which mostly elucidates the principles of dependent origination, emptiness, and provisional existence. These principles were not believed by his teacher when they were together in the past, so he explained these first. The teacher said to Kumārajīva: 'What different views do you have on the Mahayana Dharma that you praise it so much?' Kumārajīva said: 'The Mahayana Dharma is profound and pure, elucidating that all dharmas are empty. The Hinayana Dharma is biased and limited, with many flaws and shortcomings.' The teacher said: 'Your saying that all is empty is very frightening!'
。安舍有法而愛空乎。如昔狂人令績師績線極令細好。績師加意細若微塵。狂人猶恨其粗。績師大怒乃指空示曰。此是細縷。狂人曰。何以不見。師曰。此縷極細。我工之良匠猶且不見。況他人耶。狂人大喜以付織師。師亦效焉皆蒙上賞而實無物。汝之空法亦由此也。什乃連類而陳之。往復苦至經一月餘日。方乃信服。師嘆曰。師不能達反啟其志。驗於今矣。於是禮什為師。言和上是我大乘師。我是和上小乘師矣。西域諸國咸伏什神俊。每年講說諸王皆長跪座側。令什踐而登焉。其見重如此。什既道流西域名被東川。時符堅僣號關中。有外國前部王及龜茲王弟。並來朝堅。堅引見二王說堅云。西域多產珍奇。請兵往定以求內附。至符堅建元十三年歲次丁丑正月。太史奏云。有星見於外國分野。當有大德智人入輔中國。堅曰。朕聞西域有鳩摩羅什。襄陽有沙門釋道安。將非此耶。即遣使求之。至十七年二月。善善王前部王等。又說堅請兵西伐。十八年九月堅遣驍騎將軍呂光陵江將軍姜飛。將前部王及車師王等。率兵七萬。西伐龜茲及烏耆諸國。臨發堅餞光于建章宮。謂光曰。夫帝王應天而治。以子愛蒼生為本。豈貪其地而伐之乎。正以懷道之人故也。朕聞西國有鳩摩羅什深解法相善閑陰陽。為後學之宗。朕甚思之。賢哲
【現代漢語翻譯】 現代漢語譯本：安舍問道：『你所說的『法』是建立在『空』的基礎上的嗎？』鳩摩羅什回答說：『就像以前有個瘋子，讓一個紡織工匠紡線，要求極其精細。紡織工匠盡力紡織，細如微塵，瘋子仍然嫌它粗糙。紡織工匠非常生氣，就指著空處說：『這就是你想要的細線。』瘋子問：『為什麼我看不見？』工匠說：『這線極其細微，像我這樣手藝精湛的工匠都看不見，更何況其他人呢？』瘋子非常高興，就把『線』交給織布工。織布工也用同樣的方法應付他，結果都得到了豐厚的賞賜，但實際上什麼也沒有。你所說的『空法』也是這樣。』 鳩摩羅什於是用各種比喻來反覆說明，苦口婆心地解釋了一個多月，安舍才最終信服。鳩摩羅什感嘆道：『我不能領悟的道理，反而啓發了他的智慧，今天應驗了。』於是安舍向鳩摩羅什行禮，尊他為老師，說：『和尚（Uposatha，指鳩摩羅什）是我的大乘（Mahayana）老師，我是和尚的小乘（Hinayana）老師。』西域（Western Regions）各國都欽佩鳩摩羅什的神奇才華，每年他講經說法時，各國王都長跪在座位旁邊，讓他踩著自己的身體登上講臺，他受到的尊重就是這樣。 鳩摩羅什的名聲傳遍西域，遠播到東川（Eastern River）。當時，符堅（Fu Jian）僭越稱帝于關中（Guanzhong）。有外國前部王（Former King of a Foreign Country）和龜茲王（King of Kuqa）的弟弟一起來朝見符堅。符堅接見了兩位國王，他們對符堅說：『西域盛產珍奇異寶，請派兵前往征服，以便歸附朝廷。』 到了符堅建元（Jianyuan）十三年，歲次丁丑（Dingchou）正月，太史（Grand Astrologer）奏報說：『有星出現在外國分野，應當有大德大智之人來輔佐中國。』符堅說：『我聽說西域有鳩摩羅什（Kumarajiva），襄陽（Xiangyang）有沙門（Shramana，佛教出家修行者）釋道安（Shi Dao'an），難道就是他們嗎？』於是派遣使者去尋找他們。到了十七年二月，善善王（King of Shanshan）、前部王等，又勸說符堅派兵西征。十八年九月，符堅派遣驍騎將軍（General of Swift Cavalry）呂光（Lü Guang）、陵江將軍（General Who Overlooks the River）姜飛（Jiang Fei），率領前部王和車師王（King of Jushi）等，率兵七萬，西征龜茲（Kuqa）和烏耆（Agi）等國。臨出發時，符堅在建章宮（Jianzhang Palace）為呂光餞行，對呂光說：『帝王順應天道而治理天下，以愛護百姓為根本，難道是貪圖他們的土地才征伐他們嗎？正是因為那裡有懷抱真理之人啊！我聽說西國有鳩摩羅什，深刻理解佛法真諦，精通陰陽之術，是後學者的宗師，我非常思念他。賢能之士』
【English Translation】 English version: Anshe asked: 'Is the 'Dharma' you speak of based on 'emptiness'?' Kumarajiva replied: 'It's like a madman who once ordered a weaver to spin thread, demanding it be extremely fine. The weaver tried his best, spinning it as fine as dust, but the madman still complained it was too coarse. The weaver became very angry and pointed to the empty space, saying: 'This is the fine thread you want.' The madman asked: 'Why can't I see it?' The weaver said: 'This thread is extremely fine. Even a skilled craftsman like me can't see it, let alone others!' The madman was very happy and gave the 'thread' to a cloth maker. The cloth maker also dealt with him in the same way, and they both received generous rewards, but in reality, there was nothing there. Your 'Dharma of emptiness' is also like this.' Kumarajiva then used various analogies to explain repeatedly, patiently explaining for more than a month, before Anshe finally believed. Kumarajiva sighed: 'The principle I couldn't understand has instead enlightened his wisdom, and it has come true today.' So Anshe bowed to Kumarajiva, honoring him as his teacher, saying: 'Uposatha (referring to Kumarajiva) is my Mahayana (Great Vehicle) teacher, and I am Uposatha's Hinayana (Small Vehicle) teacher.' The various countries of the Western Regions admired Kumarajiva's divine talent. Every year when he lectured on the scriptures, the kings would kneel beside his seat, letting him step on their bodies to ascend the platform. That's how much respect he received. Kumarajiva's reputation spread throughout the Western Regions and far into the Eastern River. At that time, Fu Jian had usurped the throne in Guanzhong. The Former King of a Foreign Country and the younger brother of the King of Kuqa came to pay tribute to Fu Jian. Fu Jian met with the two kings, and they said to Fu Jian: 'The Western Regions are rich in rare and precious treasures. Please send troops to conquer them so that they may submit to the court.' In the thirteenth year of Fu Jian's Jianyuan reign, in the first month of the Dingchou year, the Grand Astrologer reported: 'A star has appeared in the foreign territory, and there should be a person of great virtue and wisdom to assist China.' Fu Jian said: 'I have heard that there is Kumarajiva in the Western Regions and the Shramana Shi Dao'an in Xiangyang. Could it be them?' So he sent envoys to find them. In the second month of the seventeenth year, the King of Shanshan, the Former King, and others, again persuaded Fu Jian to send troops to the west. In the ninth month of the eighteenth year, Fu Jian sent the General of Swift Cavalry Lü Guang and the General Who Overlooks the River Jiang Fei, leading the Former King and the King of Jushi, with 70,000 troops, to conquer Kuqa and Agi and other countries. Before departing, Fu Jian held a farewell banquet for Lü Guang at Jianzhang Palace, saying to Lü Guang: 'Emperors rule the world in accordance with the Way of Heaven, taking the love of the people as their foundation. Is it because we covet their land that we conquer them? It is precisely because there are people there who embrace the truth! I have heard that there is Kumarajiva in the Western Regions, who deeply understands the true meaning of the Dharma and is proficient in the art of Yin and Yang, and is the master of later learners. I miss him very much. Virtuous men'
者國之大寶。若克龜茲即馳驛送什。光軍未至。什謂龜茲王白純曰。國運衰矣。當有勍敵。日下人從東方來。宜恭承之勿抗其鋒。純不從而戰。光遂破龜茲殺純。立純弟震為主。光既獲什未測其智量。見年齒尚少。乃凡人戲之。強妻以龜茲王女。什距而不受辭甚苦到。光曰。道士之操不逾先父。何可固辭。乃飲以醇酒。同閉密室。什被逼既至遂[虛*予]其節。或令騎牛及乘惡馬欲使墮落。什常懷忍辱曾無異色。光慚愧而止光還中路置軍于山下。將士已休。什曰。不可在此。必見狼狽。宜徙軍隴上。光不納。至夜果大雨洪潦暴起。水深數丈。死者數千。光始密而異之。什謂光曰。此兇亡之地不宜淹留。推運揆數應速言歸。中路必有福地可居。光從之。至涼州聞符堅已為姚萇所害。光三軍縞素大臨城南。於是竊號關外稱年太安。太安元年正月姑臧大風。什曰。不祥之風當有奸叛。然不勞自定也。俄而梁謙彭晃相系而叛。尋皆殄滅。至光龍飛二年。張掖臨松盧水胡沮渠男成及從弟蒙遜反。推建康太守段業為主。光遣庶子秦州刺史太原公纂。率眾五萬討之。時論謂業等烏合。纂有威聲勢必全克。光以訪什。什曰。觀察此行未見其利。既而纂敗績于合梨。俄又郭馨作亂。纂委大軍輕還。復為馨所敗僅以身免。光中書監張資文翰
【現代漢語翻譯】 現代漢語譯本：這是國家的大寶貝。如果攻克龜茲（Kucha，古國名），就用驛站快馬送鳩摩羅什（Kumārajīva，佛教大師的名字）來。在呂光（Lü Guang，後涼建立者）的軍隊還沒到的時候，鳩摩羅什對龜茲王白純（Bai Chun）說：『國家氣數衰敗了，應當有強大的敵人。太陽下的人從東方來，應該恭敬地接納他們，不要抵抗他們的鋒芒。』白純不聽從，與呂光交戰。呂光於是攻破龜茲，殺了白純，立白純的弟弟震為主。呂光抓獲鳩摩羅什后，沒能測出他的智慧和器量，見他年紀還小，就用凡人的方式戲弄他，強行把龜茲王的女兒許配給他做妻子。鳩摩羅什拒絕不接受，言辭非常懇切。呂光說：『道士的操守沒有超過你的父親，為什麼一定要堅決推辭呢？』於是就用醇酒灌醉他，一同關在密室裡。鳩摩羅什被逼無奈，最終破了戒。呂光有時讓他騎牛或者騎烈性的馬，想讓他摔下來。鳩摩羅什常常懷著忍辱之心，沒有表現出任何異樣的神色。呂光感到慚愧而停止了。呂光返回中途，把軍隊駐紮在山下。將士們已經休息了。鳩摩羅什說：『不能在這裡，一定會遇到狼狽的境地。應該把軍隊轉移到隴上。』呂光不聽從。到了晚上，果然下起了大雨，洪水暴發，水深幾丈，死了幾千人。呂光這才暗自感到驚異。鳩摩羅什對呂光說：『這是兇險滅亡之地，不宜久留。推算天運，應該儘快回去。中途一定有福地可以居住。』呂光聽從了他的話。到了涼州（Liangzhou，地名），聽說苻堅（Fu Jian，前秦皇帝）已經被姚萇（Yao Chang，後秦建立者）所殺。呂光的三軍都穿上喪服，在城南大舉哀悼。於是在關外私自稱帝，改年號為太安。太安元年正月，姑臧（Guzang，地名）颳起了大風。鳩摩羅什說：『這是不祥的風，應當有奸邪叛亂。然而不用費力就能平定。』不久，梁謙（Liang Qian）、彭晃（Peng Huang）相繼叛亂，不久都被消滅了。到了呂光龍飛二年，張掖（Zhangye，地名）臨松（Linsong，地名）的盧水胡沮渠男成（Juqu Nancheng）和堂弟蒙遜（Mengxun）反叛，推舉建康（Jiankang，地名）太守段業（Duan Ye）為主。呂光派遣庶子秦州（Qinzhou，地名）刺史太原公呂纂（Lü Zuan），率領五萬軍隊討伐他們。當時輿論認為段業等人是烏合之衆，呂纂有威望，聲勢浩大，一定能完全取勝。呂光就此事詢問鳩摩羅什。鳩摩羅什說：『觀察這次出征，沒有看到有利之處。』不久，呂纂在合梨（Heli，地名）大敗。不久郭馨（Guo Xin）又作亂。呂纂拋棄大軍，輕裝返回，又被郭馨打敗，僅僅以身免。呂光的中書監張資（Zhang Zi）文采很好。
【English Translation】 English version: This is a great treasure of the country. If Kucha (ancient kingdom name) is conquered, send Kumārajīva (name of a Buddhist master) quickly by express post. Before Lü Guang's (founder of Later Liang) army arrived, Kumārajīva said to Bai Chun, the king of Kucha: 'The nation's fortune is declining, and there should be a strong enemy. People from the land of the sun are coming from the east, you should respectfully receive them and do not resist their advance.' Bai Chun did not listen and fought with Lü Guang. Lü Guang then conquered Kucha, killed Bai Chun, and established Bai Chun's younger brother Zhen as the ruler. After Lü Guang captured Kumārajīva, he could not fathom his wisdom and capacity. Seeing that he was still young, he teased him in the manner of ordinary people, forcibly marrying him to the daughter of the king of Kucha. Kumārajīva refused to accept, and his words were very earnest. Lü Guang said: 'A Daoist's integrity does not exceed that of your father, why must you firmly refuse?' So he got him drunk with fine wine and locked him in a secret room together. Kumārajīva was forced to break his vows. Lü Guang sometimes made him ride an ox or a fierce horse, wanting to make him fall. Kumārajīva always bore it with patience and did not show any unusual expression. Lü Guang felt ashamed and stopped. Lü Guang returned midway and stationed his army at the foot of the mountain. The soldiers had already rested. Kumārajīva said: 'We cannot stay here, we will surely encounter a miserable situation. We should move the army to Longshang.' Lü Guang did not listen. That night, it rained heavily, and a flood broke out, with water several feet deep, killing thousands of people. Lü Guang then secretly felt astonished. Kumārajīva said to Lü Guang: 'This is a dangerous and doomed place, it is not suitable to stay for long. According to the calculation of destiny, you should return as soon as possible. There must be a blessed place to live on the way.' Lü Guang listened to him. When he arrived in Liangzhou (place name), he heard that Fu Jian (emperor of Former Qin) had been killed by Yao Chang (founder of Later Qin). Lü Guang's three armies all wore mourning clothes and held a grand mourning ceremony south of the city. So he privately declared himself emperor outside the pass and changed the reign title to Tai'an. In the first month of the first year of Tai'an, a strong wind blew in Guzang (place name). Kumārajīva said: 'This is an ominous wind, there should be treacherous rebellion. However, it can be pacified without effort.' Soon, Liang Qian and Peng Huang rebelled one after another, and were soon wiped out. In the second year of Lü Guang's Longfei reign, Juqu Nancheng, a Loushui Hu from Linsong, Zhangye (place name), and his cousin Mengxun rebelled, and elected Duan Ye, the governor of Jiankang (place name), as their leader. Lü Guang sent his illegitimate son Lü Zuan, the governor of Qinzhou (place name) and Duke of Taiyuan, to lead an army of 50,000 to attack them. At that time, public opinion believed that Duan Ye and others were a mob, and Lü Zuan had prestige and great momentum, and would surely win completely. Lü Guang asked Kumārajīva about this matter. Kumārajīva said: 'Observing this expedition, I do not see any advantage.' Soon, Lü Zuan was defeated at Heli (place name). Soon Guo Xin rebelled again. Lü Zuan abandoned the army and returned lightly, and was defeated by Guo Xin, barely escaping with his life. Zhang Zi, the chief secretary of Lü Guang, was very talented in writing.
溫雅。光甚器之。資病。光博營救療。有外國道人羅叉。云能差資疾。光喜給賜甚重。什知叉誑詐。告資曰。叉不能為益徒煩費耳。冥運雖隱可以事試也。乃以五色系作繩。結之燒為灰末投水中。灰若出水還成繩者。病不可愈。須臾灰聚浮出復繩本形。既而又治無效。少日資亡。頃之光又卒。子紹襲位。數日光庶子纂殺紹自立。稱元咸寧。咸寧二年有豬生子。一身三頭。龍出東廂井中到殿前蟠臥。比旦失之。纂以為美瑞。號大殿為龍翔殿。俄而有黑龍升于當陽九宮門。纂改九宮門為龍興門。什奏曰。皆潛龍出遊豕妖表異。龍者陰類出入有時。而今屢見則為災眚。必有下人謀上之變。宜克棋修德以答天戒。纂不納。與什博戲。殺棋曰。斫胡奴頭。什曰。不能斫胡奴頭。胡奴將斫人頭。此言有旨。而纂終不悟。光弟保有子名超。超小字胡奴。後果殺纂斬首。立其兄隆為主。時人方驗什之言也。什停涼積年。呂光父子既不弘道。故蘊其深解無所宣化。符堅已亡竟不相見。及姚萇僣有關中。亦挹其高名虛心要請。諸呂以什智計多解。恐為姚謀不許東入。及萇卒子興襲位。復遣敦請。興弘始三年三月。有樹連理生於廣庭。逍遙園蔥變為[廿/(〡*臣)]。以為美瑞。謂智人應入。至五月興遣隴西公碩德西伐呂隆。隆軍大破。至
【現代漢語翻譯】 現代漢語譯本：溫雅非常器重鳩摩羅什。鳩摩羅什生病時，呂光竭盡全力營救治療。有個外國道人叫羅叉，說能治好鳩摩羅什的病。呂光很高興，給予他非常豐厚的賞賜。鳩摩羅什知道羅叉是騙人的，告訴呂資說：『羅叉不能給你帶來好處，只會白白浪費錢財。冥冥之中的命運雖然隱晦，但可以用事情來驗證。』於是用五種顏色的絲線做成繩子，打結后燒成灰末，投入水中。如果灰末從水中出來還能變成繩子，那病就不可治癒。一會兒，灰末聚集浮出水面，又恢復成繩子的原形。之後，羅叉的治療沒有效果，不久鳩摩羅什就去世了。不久之後，呂光也去世了。他的兒子呂紹繼承王位。幾天後，呂光的庶子呂纂殺了呂紹，自己稱王，年號咸寧。咸寧二年，有豬生下小豬，一個身體三個頭。龍從東廂房的井中出來，到殿前盤旋趴著，到早晨就消失了。呂纂認為這是美好的祥瑞，把大殿命名為龍翔殿。不久，有黑龍升到當陽的九宮門。呂纂把九宮門改為龍興門。鳩摩羅什上奏說：『這些都是潛龍出遊，豬妖顯現異常。龍是陰類的生物，出入有一定的時間，現在屢次出現，就是災禍的徵兆。一定有下人謀反的變故。應該約束自己，修養德行，來回應上天的警告。』呂纂不聽。他和鳩摩羅什下棋賭博，殺掉棋子時說：『砍胡奴的頭。』鳩摩羅什說：『不能砍胡奴的頭，胡奴將要砍人的頭。』這些話里有深意，但呂纂始終不明白。呂光弟弟呂保有個兒子名叫呂超，小名叫胡奴。後來果然是呂超殺了呂纂並砍下他的頭，擁立他的哥哥呂隆為君主。當時人們才驗證了鳩摩羅什的話。鳩摩羅什在涼州停留多年，呂光父子既然不弘揚佛法，所以他深奧的理解無法宣揚教化。符堅已經去世，最終沒能相見。等到姚萇篡奪關中，也仰慕他的高名，虛心誠意地請求他去。諸呂認為鳩摩羅什智謀多，懂得很多，害怕他為姚萇出謀劃策，不允許他東入關中。等到姚萇去世，他的兒子姚興繼承王位，再次派遣使者懇切地邀請。姚興弘始三年三月，有樹木連理生長在廣庭，逍遙園的蔥變成了[廿/(〡臣)]，認為這是美好的祥瑞，意味著有智慧的人應該到來了。到五月，姚興派遣隴西公碩德西去攻打呂隆，呂隆的軍隊大敗。 English version: Wen Ya greatly valued Kumarajiva (a Buddhist monk). When Kumarajiva fell ill, Lü Guang (a ruler) did his best to rescue and treat him. A foreign Taoist named Luo Cha claimed he could cure Kumarajiva's illness. Lü Guang was pleased and gave him very generous rewards. Kumarajiva knew that Luo Cha was a fraud and told Lü Zi, 'Luo Cha cannot benefit you; he will only waste money. Although destiny is hidden, it can be tested with events.' So he made a rope from five-colored silk threads, tied it into knots, burned it to ashes, and threw it into the water. If the ashes came out of the water and turned back into a rope, then the illness would be incurable. After a while, the ashes gathered, floated to the surface, and returned to the original shape of the rope. Afterwards, Luo Cha's treatment was ineffective, and Kumarajiva died soon after. Not long after, Lü Guang also died. His son Lü Shao inherited the throne. A few days later, Lü Guang's illegitimate son Lü Zuan killed Lü Shao and declared himself king, with the reign title Xianning. In the second year of Xianning, a pig gave birth to piglets, one with three heads on one body. A dragon came out of the well in the east wing, coiled and lay down in front of the palace, and disappeared by morning. Lü Zuan considered this an auspicious omen and named the main hall the Dragon Soaring Hall. Soon after, a black dragon ascended to the Jiugong Gate in Dangyang. Lü Zuan changed the name of the Jiugong Gate to the Dragon Rising Gate. Kumarajiva reported, 'These are all signs of hidden dragons emerging and pig demons manifesting strangely. Dragons are yin creatures, and their appearances have specific times. Now that they appear repeatedly, it is a sign of disaster. There must be a plot by subordinates to overthrow their superiors. You should restrain yourself, cultivate virtue, and respond to Heaven's warnings.' Lü Zuan did not listen. He gambled with Kumarajiva, saying as he killed a chess piece, 'Chop off the head of the Hu slave.' Kumarajiva said, 'You cannot chop off the head of the Hu slave; the Hu slave will chop off people's heads.' These words had a deeper meaning, but Lü Zuan never understood. Lü Bao, Lü Guang's brother, had a son named Lü Chao, whose nickname was Hu slave. Later, Lü Chao indeed killed Lü Zuan and cut off his head, establishing his brother Lü Long as the ruler. At that time, people verified Kumarajiva's words. Kumarajiva stayed in Liangzhou for many years. Since Lü Guang and his sons did not promote Buddhism, his profound understanding could not be preached. Fu Jian had already died, and they never met. When Yao Chang usurped Guanzhong, he also admired Kumarajiva's high reputation and sincerely requested him to come. The Lüs thought that Kumarajiva was intelligent and knowledgeable, and they feared that he would advise Yao Chang, so they did not allow him to enter Guanzhong. When Yao Chang died and his son Yao Xing inherited the throne, he again sent envoys to earnestly invite him. In the third year of Yao Xing's Hongshi reign, in March, trees grew together in the Guangting, and the scallions in the Xiaoyao Garden turned into [廿/(〡臣)], which was considered an auspicious omen, meaning that a wise man should arrive. In May, Yao Xing sent the Duke of Longxi, Shuo De, west to attack Lü Long, and Lü Long's army was defeated.
【English Translation】 Modern Chinese translation: Wen Ya greatly valued Kumarajiva (a Buddhist monk). When Kumarajiva fell ill, Lü Guang (a ruler) did his best to rescue and treat him. A foreign Taoist named Luo Cha claimed he could cure Kumarajiva's illness. Lü Guang was pleased and gave him very generous rewards. Kumarajiva knew that Luo Cha was a fraud and told Lü Zi, 'Luo Cha cannot benefit you; he will only waste money. Although destiny is hidden, it can be tested with events.' So he made a rope from five-colored silk threads, tied it into knots, burned it to ashes, and threw it into the water. If the ashes came out of the water and turned back into a rope, then the illness would be incurable. After a while, the ashes gathered, floated to the surface, and returned to the original shape of the rope. Afterwards, Luo Cha's treatment was ineffective, and Kumarajiva died soon after. Not long after, Lü Guang also died. His son Lü Shao inherited the throne. A few days later, Lü Guang's illegitimate son Lü Zuan killed Lü Shao and declared himself king, with the reign title Xianning. In the second year of Xianning, a pig gave birth to piglets, one with three heads on one body. A dragon came out of the well in the east wing, coiled and lay down in front of the palace, and disappeared by morning. Lü Zuan considered this an auspicious omen and named the main hall the Dragon Soaring Hall. Soon after, a black dragon ascended to the Jiugong Gate in Dangyang. Lü Zuan changed the name of the Jiugong Gate to the Dragon Rising Gate. Kumarajiva reported, 'These are all signs of hidden dragons emerging and pig demons manifesting strangely. Dragons are yin creatures, and their appearances have specific times. Now that they appear repeatedly, it is a sign of disaster. There must be a plot by subordinates to overthrow their superiors. You should restrain yourself, cultivate virtue, and respond to Heaven's warnings.' Lü Zuan did not listen. He gambled with Kumarajiva, saying as he killed a chess piece, 'Chop off the head of the Hu slave.' Kumarajiva said, 'You cannot chop off the head of the Hu slave; the Hu slave will chop off people's heads.' These words had a deeper meaning, but Lü Zuan never understood. Lü Bao, Lü Guang's brother, had a son named Lü Chao, whose nickname was Hu slave. Later, Lü Chao indeed killed Lü Zuan and cut off his head, establishing his brother Lü Long as the ruler. At that time, people verified Kumarajiva's words. Kumarajiva stayed in Liangzhou for many years. Since Lü Guang and his sons did not promote Buddhism, his profound understanding could not be preached. Fu Jian had already died, and they never met. When Yao Chang usurped Guanzhong, he also admired Kumarajiva's high reputation and sincerely requested him to come. The Lüs thought that Kumarajiva was intelligent and knowledgeable, and they feared that he would advise Yao Chang, so they did not allow him to enter Guanzhong. When Yao Chang died and his son Yao Xing inherited the throne, he again sent envoys to earnestly invite him. In the third year of Yao Xing's Hongshi reign, in March, trees grew together in the Guangting, and the scallions in the Xiaoyao Garden turned into [廿/(〡*臣)], which was considered an auspicious omen, meaning that a wise man should arrive. In May, Yao Xing sent the Duke of Longxi, Shuo De, west to attack Lü Long, and Lü Long's army was defeated.
九月隆上表歸降。方得迎什入關。以其年十二月二十日至於長安。興待以國師之禮。甚見優寵。晤言相對則淹留終日。研微造盡則窮年忘倦。自大法東被始於漢明。涉歷魏晉經論漸多。而支竺所出多滯文格義。興少達崇三寶銳志講集。什既至止。仍請入西明閣及逍遙園譯出衆經。什既率多諳誦無不究盡。轉能漢言音譯流便。既覽舊經義多紕僻。皆由先度失旨不與梵本相應。於是興使沙門增[(豐*力)/石]僧遷法欽道流道恒道標僧睿僧肇等八百餘人咨受什旨。更令出大品。什持梵本興執舊經以相仇校。其新文異舊者義皆圓通。眾心悏伏莫不欣贊。興以佛道沖邃其行唯善。信為出苦之良津御世之洪則。故托意九經游心十二。乃著通三世論以勖示因果。王公已下並欽贊厥風。大將軍常山公顯左軍將軍安城侯嵩並篤信緣業。屢請什于長安大寺講說新經。續出小品金剛波若十住法華維摩思益首楞嚴持世佛藏菩薩藏遺教菩提無行呵欲自在王因緣觀小無量壽新賢劫禪經禪法要禪要解彌勒成佛彌勒下生十誦律十誦戒本菩薩戒本釋論成實十住中百十二門論凡三百餘卷。並暢顯神源揮發幽致。於時四方義士萬里必集。盛業久大於今咸仰。龍光釋道生。慧解入微玄構文外。每恐言舛入關請決。廬山釋慧遠學貫群經棟樑遺化。而時去聖久遠
【現代漢語翻譯】 現代漢語譯本： 九月，姚興上表表示歸降，這才得以迎接鳩摩羅什（Kumārajīva，人名，佛教譯經大師）入關。同年十二月二十日到達長安。姚興以國師之禮相待，非常優待寵信。與鳩摩羅什晤談，常常整日流連忘返；研究精微之處，則終年不知疲倦。自從大法東傳，始於漢明帝時期，經歷了魏晉，經論逐漸增多，但支謙、竺法護等人所譯的經文，大多文辭滯澀，格義牽強。姚興年少時就通達事理，崇尚三寶，立志講習佛法。鳩摩羅什到達后，姚興便請他入住西明閣和逍遙園，翻譯各種經書。鳩摩羅什大多精通背誦，沒有不窮盡其理的。又能將梵文流暢地翻譯成漢語。他看到以前翻譯的經文，義理多有錯誤，都是由於先前的譯者沒有領會佛旨，與梵文字不相應。於是姚興讓沙門僧[(豐*力)/石]、僧遷、法欽、道流、道恒、道標、僧睿、僧肇等八百多人，向鳩摩羅什請教，重新翻譯《大品般若經》。鳩摩羅什手持梵文字，姚興拿著舊譯的經文，互相校對。新譯的文句與舊譯不同的地方，義理都更加圓融通達，眾人心悅誠服，無不欣喜讚歎。姚興認為佛道深邃，其行為唯善，相信佛法是脫離苦海的良好途徑，是治理國家的宏偉法則。所以他寄託心意于儒家經典，游心於佛家十二部經。於是撰寫了《通三世論》，用來勸勉人們相信因果報應。王公大臣以下，都欽佩讚揚他的風範。大將軍常山公顯、左軍將軍安城侯嵩，都篤信因緣果報，多次邀請鳩摩羅什在長安大寺講說新譯的經書。陸續翻譯了《小品般若經》、《金剛般若經》、《十住經》、《法華經》、《維摩詰經》、《思益經》、《首楞嚴經》、《持世經》、《佛藏經》、《菩薩藏經》、《遺教經》、《菩提無行經》、《呵欲經》、《自在王經》、《因緣觀經》、《小無量壽經》、《新賢劫經》、《禪經》、《禪法要解》、《禪要解》、《彌勒成佛經》、《彌勒下生經》、《十誦律》、《十誦戒本》、《菩薩戒本釋論》、《成實論》、《十住中百十二門論》等，總共三百多卷。都暢快地闡明了佛法的精髓，揮灑自如地揭示了幽深的義理。當時四方的義士，不遠萬里也要聚集到長安。這種盛況，直到今天，人們都非常仰慕。龍光寺的釋道生（釋道生，人名，著名僧人），慧解精微，構思玄妙，常常擔心自己的言論有誤，入關請鳩摩羅什決斷。廬山的釋慧遠（釋慧遠，人名，著名僧人），學識貫通群經，是佛法的棟樑，他的遺風影響深遠。但當時距離聖人的時代已經很久遠了。
【English Translation】 English version: In the ninth month, Yao Xing submitted a memorial expressing his surrender, which allowed him to welcome Kumārajīva (a famous Buddhist translator) into the pass. He arrived in Chang'an on the twentieth day of the twelfth month of that year. Yao Xing treated him with the respect due to a national teacher, showing him great favor and affection. When conversing with Kumārajīva, he would often linger for the entire day; when studying subtle points, he would forget his weariness throughout the year. Since the Great Dharma spread eastward, beginning in the time of Emperor Ming of the Han Dynasty, and passing through the Wei and Jin dynasties, the number of scriptures and treatises gradually increased. However, the translations by Zhi Qian, Zhu Fahu, and others were often stilted in language and forced in interpretation. Yao Xing, from a young age, was intelligent and revered the Three Jewels, aspiring to study and gather the teachings. After Kumārajīva arrived, Yao Xing invited him to reside in the Ximing Pavilion and Xiaoyao Garden to translate various scriptures. Kumārajīva was mostly proficient in recitation and thoroughly understood everything. He could also fluently translate Sanskrit into Chinese. He saw that the previous translations of the scriptures had many errors in meaning, all because the previous translators had not grasped the Buddha's intent and did not correspond to the Sanskrit texts. Therefore, Yao Xing had more than eight hundred monks, including Shamen Zeng[(豐力)/石], Sengqian, Faqin, Daoliu, Daoheng, Daobiao, Sengrui, and Sengzhao, consult with Kumārajīva and re-translate the Mahāprajñāpāramitā Sūtra. Kumārajīva held the Sanskrit text, and Yao Xing held the old translation, comparing them against each other. The new translations, where they differed from the old, were all more complete and thorough in meaning. The hearts of the assembly were convinced and submitted, and all rejoiced and praised. Yao Xing believed that the Buddha's path was profound and its conduct was only good, believing that the Dharma was a good way to escape suffering and a grand principle for governing the world. Therefore, he placed his intentions in the Confucian classics and his mind in the twelve divisions of Buddhist scriptures. Thus, he wrote the Treatise on the Three Periods of Time to encourage people to believe in cause and effect. The kings, dukes, and ministers all admired and praised his style. General Changshan Gong Xian and Left Army General Ancheng Hou Song both firmly believed in the law of karma and repeatedly invited Kumārajīva to lecture on the newly translated scriptures in the great temples of Chang'an. Successively translated were the Smaller Prajñāpāramitā Sūtra, Diamond Sutra, Ten Stages Sutra, Lotus Sutra, Vimalakirti Sutra, Si Yi Sutra, Surangama Sutra, Holding the World Sutra, Buddha Treasury Sutra, Bodhisattva Treasury Sutra, Sutra of the Buddha's Last Teachings, Bodhi Without Conduct Sutra, Sutra of Reproaching Desire, King of Freedom Sutra, Sutra on the Observation of Conditions, Smaller Infinite Life Sutra, New Bhadrakalpa Sutra, Dhyana Sutra, Essentials of Dhyana, Explanation of the Essentials of Dhyana, Maitreya's Buddhahood Sutra, Maitreya's Descent Sutra, Ten Recitation Vinaya, Ten Recitation Precepts, Commentary on the Bodhisattva Precepts, Tattvasiddhi Shastra, Treatise on the Twelve Gates Within the Ten Stages*, totaling more than three hundred volumes. All of them clearly expounded the divine source and freely revealed the profound meanings. At that time, righteous people from all directions would gather from thousands of miles away. This flourishing activity has long been admired to this day. The Venerable Daosheng (a famous monk) of Longguang Temple, with his subtle understanding and profound insights, often feared that his words were flawed and entered the pass to seek Kumārajīva's judgment. The Venerable Huiyuan (a famous monk) of Mount Lu, whose learning penetrated all the scriptures, was a pillar of the Dharma, and his legacy had a far-reaching influence. But at that time, it was already long after the time of the sages.
疑義莫決。乃封以咨什語見遠傳。初沙門僧睿才識高明。常隨什傳寫。什每為睿論西方辭體商略同異云。天竺國俗甚重文制。其宮商體韻以入弦為善。凡覲國王必有贊德。見佛之儀。以歌嘆爲貴。經中偈頌皆其式也。但改梵為秦失其藻蔚。雖得大意殊隔文體。有似嚼飯與人。非徒失味。乃令嘔噦也。什嘗作頌贈沙門法和云。心山育明德。流薰萬由延。哀鸞孤桐上。清音徹九天。凡為十偈辭喻皆爾。什雅好大乘志存敷廣。常嘆曰。吾若著筆作大乘阿毗曇。非迦旃延子比也。今在秦地深識者寡。折翮於此將何所論。乃悽然而止。唯為姚興著實相論二卷。並注維摩。出言成章無所刪改。辭喻婉約莫非玄奧。什為人神情朗徹傲岸出羣。應機領會鮮有倫匹者篤。性仁厚泛愛為心。虛己善誘終日無倦。姚主常謂什曰。大師聰明超悟天下莫二。若一旦後世。何可使法種無嗣。遂以妓女十人逼令受之。自爾以來不住僧坊。別立廨舍供給豐盈。每至講說常先自說。譬喻如臭泥中生蓮花。但採蓮花勿取臭泥也。初什在龜茲從卑摩羅叉律師受律。卑摩后入關中。什聞至欣然師敬盡禮。卑摩未知被逼之事。因問什曰。汝于漢地大有重緣。受法弟子可有幾人。什答云。漢境經律未備。新經及諸論等。多是什所傳出。三千徒眾皆從什受法。但什累業
【現代漢語翻譯】 現代漢語譯本 疑義如果無法決斷，就封起來諮詢鳩摩羅什（Kumārajīva，印度佛教 великий переводчик）這樣有遠見的人。當初沙門（Śrāmaṇa，出家求道者）僧睿才識高明，經常跟隨鳩摩羅什傳寫經文。鳩摩羅什常常為僧睿講解西方辭藻的體例，商討其同異之處，說：『在天竺（India）國，風俗非常重視文章制度，他們的宮調、音律以能用於樂器演奏為好。凡是朝見國王，必定有讚美功德的辭賦；覲見佛陀的儀式，以歌頌讚嘆爲尊貴。佛經中的偈頌都是這種形式。但是把梵文翻譯成秦文，就失去了它華麗的文采。雖然得到了大意，卻在文體上相差甚遠，好像把嚼過的飯餵給別人，不僅失去了味道，還會讓人想吐。』鳩摩羅什曾經作頌贈給沙門法和，說：『心如山嶽孕育光明之德，芬芳流溢傳播到萬由延（Yojana，古印度長度單位）。哀傷的鸞鳥棲息在孤零零的梧桐樹上，清越的鳴聲響徹九天。』總共寫了十首偈頌，辭藻比喻都是這樣。鳩摩羅什一向喜愛大乘佛教（Mahāyāna），立志要廣泛弘揚。他常常感嘆說：『如果我能動筆寫作大乘阿毗曇（Abhidhamma，論藏），一定不是迦旃延子（Kātyāyanīputra，佛陀弟子）所能比的。現在我在秦地，真正有見識的人很少，在這裡折斷翅膀，又能和誰討論呢？』於是悽然地停止了。只為姚興撰寫了《實相論》二卷，並且註釋《維摩詰經》。出口成章，無需刪改，辭藻婉轉，無不玄妙深奧。鳩摩羅什為人神情開朗，卓爾不群，隨機應變，很少有人能與他相比。他天性仁厚，心懷博愛，謙虛待人，善於引導，整天都不厭倦。姚興常常對鳩摩羅什說：『大師您聰明超悟，天下沒有第二個人能比得上。如果一旦您去世，怎麼能讓佛法的種子沒有後代呢？』於是用十個女子逼迫他接受。從此以後，鳩摩羅什不住在僧人的住所，另外設立官舍，供給豐厚。每當講經說法時，常常先自己打比方說，譬如從臭泥中生出蓮花，只要採摘蓮花，不要取臭泥。』當初鳩摩羅什在龜茲（Kucha，西域古國）跟隨卑摩羅叉（Vimalākṣa，印度佛教 великий ученый）律師學習戒律。卑摩羅叉後來進入關中，鳩摩羅什聽說后，非常高興，像對待老師一樣恭敬盡禮。卑摩羅叉不知道鳩摩羅什被逼迫的事情，於是問鳩摩羅什說：『你在漢地很有緣分，接受你傳法的弟子有多少人？』鳩摩羅什回答說：『漢地的經律還不完備，新的經典以及各種論著，大多是我所翻譯傳出的。三千徒眾都跟隨我學習佛法。但是我累世的業障』 English version If there were unresolved doubts, they would be sealed and sent to consult Kumārajīva (印度佛教 великий переводчик), a man of great vision. Initially, the Śrāmaṇa (出家求道者) Sengrui was highly intelligent and often followed Kumārajīva to transcribe scriptures. Kumārajīva often discussed with Sengrui the styles of Western rhetoric, deliberating on their similarities and differences, saying, 'In India (天竺), the customs greatly value literary composition. Their musical modes and rhythms are considered good if they can be used for instrumental performance. Whenever a king is visited, there must be eulogies praising his virtues; in the rituals of seeing the Buddha, singing praises is considered noble. The gathas in the scriptures are all in this style. However, translating Sanskrit into Qin Chinese loses its ornate beauty. Although the general meaning is obtained, the literary style is vastly different, like feeding someone chewed rice, which not only loses the flavor but also makes them want to vomit.' Kumārajīva once composed a hymn as a gift to the Śrāmaṇa Faho, saying, 'The heart-mountain nurtures bright virtue, its fragrance flows and spreads to ten thousand yojanas (Yojana，古印度長度單位). A sorrowful Luan bird perches on a solitary paulownia tree, its clear sound resonates through the nine heavens.' He wrote a total of ten hymns, all with such metaphors. Kumārajīva always loved Mahāyāna (大乘佛教) Buddhism and aspired to spread it widely. He often lamented, 'If I could write a Mahāyāna Abhidhamma (Abhidhamma，論藏), it would be unmatched by Kātyāyanīputra (Kātyāyanīputra，佛陀弟子). Now that I am in the land of Qin, there are few who truly understand, and breaking my wings here, who can I discuss with?' So he stopped sadly. He only wrote two volumes of the 'Treatise on Reality' for Yao Xing and annotated the 'Vimalakirti Sutra.' His words formed chapters without needing revision, and his rhetoric was subtle and profound. Kumārajīva was a man of bright spirit, outstanding among his peers, quick-witted, and rarely matched. He was naturally kind, with universal love in his heart, humble, and good at guiding, never tiring throughout the day. Yao Xing often said to Kumārajīva, 'Master, your intelligence and enlightenment are unmatched in the world. If you were to pass away, how could the seeds of the Dharma have no descendants?' So he forced him to accept ten women. From then on, Kumārajīva did not live in the monks' residence but established a separate official residence with abundant provisions. Whenever he lectured on the scriptures, he would first use a metaphor, saying, 'It is like a lotus flower growing out of stinky mud; just pick the lotus flower and do not take the stinky mud.' Initially, Kumārajīva studied the precepts under the lawyer Vimalākṣa (Vimalākṣa，印度佛教 великий ученый) in Kucha (龜茲，西域古國). Later, Vimalākṣa entered Guanzhong. When Kumārajīva heard of it, he was very happy and treated him with the respect and courtesy due to a teacher. Vimalākṣa did not know about Kumārajīva's forced situation, so he asked Kumārajīva, 'You have great affinity in the land of Han. How many disciples have received the Dharma from you?' Kumārajīva replied, 'The scriptures and precepts in the Han region are not yet complete. Most of the new scriptures and treatises have been translated and transmitted by me. Three thousand followers have all received the Dharma from me. But my accumulated karma'
【English Translation】 If there were unresolved doubts, they would be sealed and sent to consult Kumarajiva (印度佛教 великий переводчик), a man of great vision. Initially, the Sramana (出家求道者) Sengrui was highly intelligent and often followed Kumarajiva to transcribe scriptures. Kumarajiva often discussed with Sengrui the styles of Western rhetoric, deliberating on their similarities and differences, saying, 'In India (天竺), the customs greatly value literary composition. Their musical modes and rhythms are considered good if they can be used for instrumental performance. Whenever a king is visited, there must be eulogies praising his virtues; in the rituals of seeing the Buddha, singing praises is considered noble. The gathas in the scriptures are all in this style. However, translating Sanskrit into Qin Chinese loses its ornate beauty. Although the general meaning is obtained, the literary style is vastly different, like feeding someone chewed rice, which not only loses the flavor but also makes them want to vomit.' Kumarajiva once composed a hymn as a gift to the Sramana Faho, saying, 'The heart-mountain nurtures bright virtue, its fragrance flows and spreads to ten thousand yojanas (Yojana，古印度長度單位). A sorrowful Luan bird perches on a solitary paulownia tree, its clear sound resonates through the nine heavens.' He wrote a total of ten hymns, all with such metaphors. Kumarajiva always loved Mahayana (大乘佛教) Buddhism and aspired to spread it widely. He often lamented, 'If I could write a Mahayana Abhidhamma (Abhidhamma，論藏), it would be unmatched by Katyayaniputra (Katyayaniputra，佛陀弟子). Now that I am in the land of Qin, there are few who truly understand, and breaking my wings here, who can I discuss with?' So he stopped sadly. He only wrote two volumes of the 'Treatise on Reality' for Yao Xing and annotated the 'Vimalakirti Sutra.' His words formed chapters without needing revision, and his rhetoric was subtle and profound. Kumarajiva was a man of bright spirit, outstanding among his peers, quick-witted, and rarely matched. He was naturally kind, with universal love in his heart, humble, and good at guiding, never tiring throughout the day. Yao Xing often said to Kumarajiva, 'Master, your intelligence and enlightenment are unmatched in the world. If you were to pass away, how could the seeds of the Dharma have no descendants?' So he forced him to accept ten women. From then on, Kumarajiva did not live in the monks' residence but established a separate official residence with abundant provisions. Whenever he lectured on the scriptures, he would first use a metaphor, saying, 'It is like a lotus flower growing out of stinky mud; just pick the lotus flower and do not take the stinky mud.' Initially, Kumarajiva studied the precepts under the lawyer Vimalaksa (Vimalaksa，印度佛教 великий ученый) in Kucha (龜茲，西域古國). Later, Vimalaksa entered Guanzhong. When Kumarajiva heard of it, he was very happy and treated him with the respect and courtesy due to a teacher. Vimalaksa did not know about Kumarajiva's forced situation, so he asked Kumarajiva, 'You have great affinity in the land of Han. How many disciples have received the Dharma from you?' Kumarajiva replied, 'The scriptures and precepts in the Han region are not yet complete. Most of the new scriptures and treatises have been translated and transmitted by me. Three thousand followers have all received the Dharma from me. But my accumulated karma'
障深。故不受師教耳。又杯渡比丘在彭城。聞什在長安。乃嘆曰。吾與此子戲別三百餘年。杳然未期。遲有遇于來生耳。什未終日。少覺四大不愈。乃口出三番神咒令外國弟子誦之以自救。未及致力轉覺危殆。於是力疾與眾僧告別曰。因法相遇殊未盡伊心。方復後世惻愴何言。自以闇昧謬充傳譯。凡所出經論三百餘卷。唯十誦一部未及刪煩。存其本旨必無差失。愿凡所宣譯傳流後世咸共弘通。今于眾前發誠實誓。若所傳無謬者。當使焚身之後舌不燋爛。以偽秦弘始十一年八月二十日。卒于長安。是歲晉義熙。五年也。即于逍遙園依外國法以火焚屍。薪滅形碎唯舌不灰。后外國沙門來云。羅什所諳十不出一。初什一名鳩摩羅耆婆。外國制名多以父母為本。什父鳩摩炎。母字耆婆。故兼取為名。然什死年月諸記不同。或云弘始七年。或云八年。或云十一年。尋七與十一字或訛誤。而譯經錄傳中猶有一年者。恐雷同三家無以正焉。
弗若多羅二
弗若多羅。此云功德華。罽賓人也。少出家以戒節見稱。備通三藏而專精十誦律部。為外國師宗。時人咸謂己階聖果。以偽秦弘始中振錫入關。秦上姚興待以上賓之禮。羅什亦挹其戒范厚相宗敬。先是經法雖傳律藏未闡。聞多羅既善斯部。咸共思慕。以偽秦弘始六年十月
【現代漢語翻譯】 現代漢語譯本： 因為業障深重，所以不接受師長的教誨。另外，杯渡比丘在彭城，聽說鳩摩羅什在長安，就嘆息說：『我與這個孩子戲別已經三百多年了，渺茫地沒有預期，只能期待在來世相遇了。』鳩摩羅什臨終前，稍微覺得四大不調，於是口誦三番神咒，讓外國弟子誦讀以自救。還沒來得及盡力，就更加覺得危急。於是勉強支撐著病體與眾僧告別說：『因為佛法相遇，殊勝但未能完全表達我的心意。想到後世，心中悲傷難以言表。我因為愚昧，錯誤地充當翻譯，凡是我所翻譯的經論三百餘卷，只有《十誦律》一部沒有來得及刪繁。儲存它的本意，必定沒有差錯。希望凡是我所宣講翻譯流傳後世的，大家共同弘揚流通。現在在大家面前發誠實誓言，如果我所翻譯的沒有錯誤，應當使焚身之後舌頭不被燒焦。』在偽秦弘始十一年八月二十日，卒于長安。那年是晉義熙五年。就在逍遙園依照外國的習俗用火焚燒屍體。柴火熄滅，形體破碎，只有舌頭沒有燒成灰。後來外國的沙門來說，鳩摩羅什所通曉的十分之一都不到。當初鳩摩羅什一名鳩摩羅耆婆（Kumarajiva），外國起名字大多以父母為本。鳩摩羅什的父親叫鳩摩炎（Kumarayana），母親字耆婆（Jiva），所以兼取為名。然而鳩摩羅什去世的年月，各種記載不同，有的說是弘始七年，有的說是八年，有的說是十一年。推究起來，七與十一字可能是訛誤。而譯經錄傳中還有一年這種說法，恐怕是雷同三家，無法糾正。
弗若多羅（Punyatara）二
弗若多羅（Punyatara），這裡翻譯為功德華。是罽賓（Kashmir）人。年少出家，以持戒嚴謹著稱。精通三藏，尤其精通《十誦律》部。是外國的師宗。當時的人都認為他已經證得聖果。在偽秦弘始年間，拄著錫杖進入關中。秦王姚興待以賓客之禮。鳩摩羅什也敬佩他的戒律，非常尊敬他。先前經法雖然傳來了，但律藏還沒有闡明。聽說弗若多羅（Punyatara）擅長這部律藏，大家都非常思慕。在偽秦弘始六年十月
【English Translation】 English version: Due to deep karmic obstructions, he did not accept the teachings of the master. Furthermore, Bhiksu Kalatopa was in Pengcheng. Upon hearing that Kumarajiva (Kumarajiva) was in Chang'an, he sighed, 'I parted playfully with this child over three hundred years ago. The prospect of meeting again is remote. I can only hope to encounter him in a future life.' Before Kumarajiva (Kumarajiva) passed away, he felt a slight imbalance in the four elements. He then recited a divine mantra three times, instructing his foreign disciples to recite it for his own salvation. Before he could exert his full effort, he felt increasingly critical. Therefore, he struggled with his illness to bid farewell to the Sangha, saying, 'Our encounter through the Dharma is precious, but I have not fully expressed my heart. Thinking of future lives, my heart is filled with sorrow beyond words. Due to my ignorance, I have mistakenly served as a translator. Of the three hundred-plus volumes of sutras and treatises that I have translated, only the Sarvastivada Vinaya (Ten Recitations Vinaya) has not been abridged. Preserving its original meaning, there must be no errors. I hope that all that I have proclaimed and translated will be propagated and circulated in future generations, and that everyone will promote and disseminate it together. Now, before everyone, I make a sincere vow. If there are no errors in what I have translated, then after my body is cremated, my tongue should not be burned.' On the twentieth day of the eighth month of the eleventh year of the Hongshi era of the Pseudo-Qin dynasty, he passed away in Chang'an. That year was the fifth year of the Yixi era of the Jin dynasty. He was cremated in Xiaoyao Garden according to foreign customs. The firewood was extinguished, and his body was shattered, but only his tongue did not turn to ash. Later, a foreign Shramana came and said that Kumarajiva (Kumarajiva) understood less than one-tenth of the Dharma. Initially, Kumarajiva (Kumarajiva) was named Kumarajiva (Kumarajiva). Foreign naming customs often based names on the parents. Kumarajiva's (Kumarajiva) father was Kumarayana (Kumarayana), and his mother's name was Jiva (Jiva), so both were combined for his name. However, the year and month of Kumarajiva's (Kumarajiva) death vary in different records. Some say it was the seventh year of the Hongshi era, some say it was the eighth year, and some say it was the eleventh year. Upon investigation, the characters for seven and eleven may be errors. And there is still the saying of one year in the translation records, which is probably the same as the three families, and cannot be corrected.
Punyatara (Punyatara) Two
Punyatara (Punyatara), which is translated here as 'Flower of Merit'. He was a native of Kashmir (Kashmir). He renounced the world at a young age and was known for his strict adherence to the precepts. He was well-versed in the Tripitaka, especially the Sarvastivada Vinaya (Ten Recitations Vinaya). He was a master of foreign countries. People at that time all thought that he had attained the fruit of a saint. During the Hongshi era of the Pseudo-Qin dynasty, he entered Guanzhong with his staff. King Yao Xing of Qin treated him with the courtesy of a guest. Kumarajiva (Kumarajiva) also admired his precepts and respected him greatly. Previously, although the sutras had been transmitted, the Vinaya had not been elucidated. Hearing that Punyatara (Punyatara) was proficient in this Vinaya, everyone admired him very much. In the tenth month of the sixth year of the Hongshi era of the Pseudo-Qin dynasty,
十七日。集義學僧數百餘人于長安中寺。延請多羅誦出十誦梵本。羅什譯為晉文。三分獲二。多羅構疾庵然棄世。眾以大業未就而匠人殂往。悲恨之深有逾常痛。
曇摩流支三
曇摩流支。此云法樂。西域人也。棄家入道。偏以律藏馳名。以弘始七年秋達自關中。初弗若多羅誦出十誦未竟而亡。廬山釋慧遠聞支既善毗尼。希得究竟律部。乃遣書通好曰。佛教之興先行上國。自分流以來四百餘年。至於沙門德式所闕尤多。頃西域道士弗若多羅。是罽賓人。甚諷十誦梵本。有羅什法師通才博見為之傳譯。十誦之中文始過半。多羅早喪中途而寢。不得究竟大業。慨恨良深。傳聞仁者赍此經自隨。甚欣所遇。冥運之來豈人事而已耶。想弘道為物感時而動。叩之有人。必情無所吝。若能為律學之徒。畢此經本。開示梵行洗其耳目。使始涉之流不失無上之津參懷勝業者日月彌朗。此則慧深德厚。人神同感矣。幸愿垂懷不乖往意。一二悉諸道人所具。流支既得遠書及姚興敦請。乃與什共譯十誦都畢。研詳考覈條制審定。而什猶恨文煩未善。既而什化不獲刪治。流支住長安大寺。慧觀欲請下京師。支曰。彼土有人有法足以利世。吾當更行無律教處。於是游化余方不知所卒。或云終於涼土未詳。
卑摩羅叉四
【現代漢語翻譯】 十七日，在長安中寺聚集了數百名義學僧人。延請弗若多羅（Punyatara，人名）誦讀《十誦律》的梵文版本。鳩摩羅什（Kumarajiva，人名）將其翻譯成晉文，完成了三分之二。弗若多羅因病去世，眾人因為大業未成而匠人去世，感到非常悲痛。
曇摩流支（Dharmaruci，人名）三
曇摩流支，意為『法樂』。是西域人。捨棄家庭出家修行，尤其以精通律藏而聞名。在弘始七年秋天到達關中。當初弗若多羅誦讀《十誦律》尚未完成就去世了。廬山的釋慧遠（Huiyuan，人名）聽說曇摩流支精通毗尼（Vinaya，戒律），希望能夠完成律部的翻譯，於是寫信通好說：『佛教的興盛首先在上國，自從分流以來已經四百多年，但是沙門的德行規範缺失很多。之前西域道士弗若多羅，是罽賓（Kashmir，地名）人，非常熟悉《十誦律》的梵文版本，有鳩摩羅什法師精通各種知識，為他翻譯。《十誦律》的文字才翻譯過半，弗若多羅就早逝，中途停止，無法完成大業，令人非常遺憾。聽說您帶著這部經書，非常高興能夠遇到。這難道不是命運的安排嗎？想來弘揚佛法是受到眾生的感應而行動的，詢問您一定不會吝嗇。如果能為學習戒律的人完成這部經書，開示梵行，洗滌他們的耳目，使剛入門的人不迷失通往無上智慧的道路，使追求卓越事業的人日益精進，這就是深厚的德行，人神都會感動。希望您不要違背之前的意願。詳細情況都在道人的信中。』曇摩流支得到慧遠的信和姚興（Yao Xing，人名）的懇請，於是與鳩摩羅什共同翻譯《十誦律》，全部完成。仔細研究考覈，條文制度都審定完畢。但是鳩摩羅什仍然覺得文辭繁瑣不夠精煉。不久鳩摩羅什圓寂，未能刪改潤色。曇摩流支住在長安大寺。慧觀（Huiguan，人名）想要請他到京師，曇摩流支說：『那個地方有人有法，足以利益世人。我應當去沒有律法教導的地方。』於是遊歷四方，不知道最終在哪裡去世。有人說他死在涼州，具體情況不清楚。
卑摩羅叉（Vimalaksa，人名）四
【English Translation】 On the seventeenth day, several hundred monks studying the meaning of the scriptures were gathered at the central temple in Chang'an. Punyatara (Punyatara, a personal name) was invited to recite the Sanskrit version of the 'Dasabhāṇavāra-vinaya' (Ten-Recitation Vinaya). Kumarajiva (Kumarajiva, a personal name) translated it into Jin Chinese, completing two-thirds of it. Punyatara passed away due to illness, and the assembly felt great sorrow because the great undertaking was unfinished and the craftsman had passed away.
Dharmaruci (Dharmaruci, a personal name) Three
Dharmaruci, meaning 'Joy of the Dharma,' was a person from the Western Regions. He renounced his home to enter the monastic life and was particularly renowned for his mastery of the Vinaya (monastic discipline). He arrived in Guanzhong in the autumn of the seventh year of the Hongshi era. Initially, Punyatara had recited the 'Dasabhāṇavāra-vinaya,' but he died before completing it. The Venerable Huiyuan (Huiyuan, a personal name) of Mount Lu heard that Dharmaruci was well-versed in the Vinaya (Vinaya, monastic rules) and hoped to complete the translation of the Vinaya section. Therefore, he sent a letter of friendship, saying: 'The flourishing of Buddhism began first in the upper country. It has been more than four hundred years since its divergence, but the standards of monastic virtue are greatly lacking. Previously, the Daoist Punyatara from the Western Regions, a person from Kashmir (Kashmir, a place name), was very familiar with the Sanskrit version of the 'Dasabhāṇavāra-vinaya.' The Dharma Master Kumarajiva, with his comprehensive talent and broad knowledge, translated it for him. Only half of the text of the 'Dasabhāṇavāra-vinaya' had been translated when Punyatara died early, stopping midway and unable to complete the great undertaking, which is deeply regrettable. I have heard that you are carrying this scripture with you, and I am very pleased to have encountered you. Is this not the arrangement of fate? I believe that the propagation of the Dharma is moved by the sentient beings' needs. Asking you, you will certainly not be stingy. If you can complete this scripture for those who study the monastic discipline, reveal the pure conduct, cleanse their ears and eyes, so that those who are just beginning do not lose their way to supreme wisdom, and those who pursue excellent deeds will become more and more diligent, this will be profound virtue, and both humans and gods will be moved. I hope you will not go against the previous intention. The details are all in the letter from the Daoist.' Dharmaruci received Huiyuan's letter and Yao Xing's (Yao Xing, a personal name) earnest request, so he and Kumarajiva jointly translated the 'Dasabhāṇavāra-vinaya' to completion. They carefully studied and examined it, and the articles and systems were all carefully determined. However, Kumarajiva still felt that the wording was cumbersome and not refined enough. Soon after, Kumarajiva passed away, unable to revise and polish it. Dharmaruci lived in the Great Temple of Chang'an. Huiguan (Huiguan, a personal name) wanted to invite him to the capital, but Dharmaruci said: 'That place has people and Dharma sufficient to benefit the world. I should go to places where there is no teaching of the monastic discipline.' So he traveled to other places, and it is not known where he eventually died. Some say he died in Liangzhou, but the details are unclear.
Vimalaksa (Vimalaksa, a personal name) Four
卑摩羅叉。此云無垢眼。罽賓人。沉靖有志力。出家履道苦節成務。先在龜茲弘闡律藏。四方學者競往師之。鳩摩羅什時亦預焉。及龜茲陷沒乃避地焉。頃之聞什在長安大弘經藏。又欲使毗尼勝品復洽東國。於是杖錫流沙冒險東入。以偽秦弘始八年達自關中。什以師禮敬待。叉亦以遠遇欣然。及羅什棄世。叉乃出遊關左。逗于壽春止石澗寺。律眾云聚盛闡毗尼。羅什所譯十誦本五十八卷。最後一誦謂明受戒法及諸成善法事。逐其義要名為善誦。叉后赍往石澗。開為六十一卷。最後一誦改為毗尼誦。故猶二名存焉。頃之南適江陵于辛寺夏坐開講十誦。既通漢言善相領納。無作妙本大闡當時。析文求理者其聚如林。明條知禁者數亦殷矣。律藏大弘叉之力也。道場慧觀深括宗旨。記其所制內禁輕重。撰為二卷。送還京師。僧尼披習競相傳寫。時聞者諺曰。卑羅鄙語。慧觀才錄。都人繕寫紙貴如玉。今猶行於世為後生法矣。叉養德好閑棄諠離俗。其年冬復還壽春石澗卒于寺焉。春秋七十有七。叉為人眼青。時人亦號為青眼律師。
佛陀耶舍五
佛陀耶舍。此云覺明。罽賓人也。婆羅門種。世事外道。有一沙門從其家乞。其父怒使人打之。父遂手腳攣癖不能行止。乃問于巫師。對曰。坐犯賢人鬼神使然也。即請此沙
【現代漢語翻譯】 現代漢語譯本：卑摩羅叉（Vimalaksa，意為無垢眼）。是罽賓（ কাশ্মීර，古代中印度的一個地區）人。他沉靜有志向和毅力，出家修行，以艱苦的修行完成道業。他最初在龜茲（Kucha，古代西域的一個綠洲城邦）弘揚律藏，四方學者爭相拜他為師，鳩摩羅什（Kumārajīva）當時也在其中。等到龜茲被攻陷淪沒後，他就避難到其他地方。不久之後，他聽說鳩摩羅什在長安（Chang'an，今西安）大力弘揚經藏，又想使毗尼（Vinaya，佛教戒律）的殊勝教法重新傳佈到東方的國家，於是拄著錫杖，穿越流沙，冒著危險向東進入中原。在後秦弘始八年到達關中（Guanzhong，大致為今陜西一帶）。鳩摩羅什以對待老師的禮節尊敬地對待他，卑摩羅叉也因為這番遠道而來的相遇而感到欣慰。等到羅什去世后，卑摩羅叉就出游關左（Guanzuo，大致為今潼關以東的地區），暫住在壽春（Shouchun，今安徽壽縣）的石澗寺。學習戒律的僧人雲集於此，他大力闡揚毗尼。羅什所翻譯的《十誦律》（Daśādhyāyavinaya）共有五十八卷，最後一誦講述了明瞭受戒之法以及各種成就善法之事，於是提取其中的義理要點，命名為《善誦》。卑摩羅叉後來將此律帶到石澗寺，分為六十一卷，最後一誦改為《毗尼誦》，所以仍然保留著兩個名稱。不久之後，他向南前往江陵（Jiangling，今湖北江陵），在辛寺進行夏季安居，開講《十誦律》。因為精通漢語，善於理解和領會，使得無作戒體（無作妙本）得以在當時大力闡揚。分析文句尋求義理的人聚集如林，明白戒條懂得禁制的人也很多。律藏能夠大力弘揚，是卑摩羅叉的功勞。道場慧觀（Daochang Huiguan）深刻地總結了宗旨，記錄了他所制定的關於僧團內部禁制中輕重罪行的規定，撰寫成兩卷，送回京師。僧人和尼姑爭相學習，競相傳抄。當時聽到的人有句諺語說：『卑羅鄙語，慧觀才錄。』都城的人爭相繕寫，紙張貴得像玉一樣。現在仍然在世間流傳，作為後輩學習的法則。卑摩羅叉注重修養德行，喜歡清靜閒適，拋棄喧囂，遠離世俗。那年冬天又回到壽春石澗寺，在那裡去世，享年七十七歲。卑摩羅叉的眼睛是青色的，當時的人也稱他為青眼律師。 佛陀耶舍（Buddhayasas，意為覺明）。是罽賓人，屬於婆羅門種姓，世代信奉外道。有一個沙門（Śrāmaṇa，佛教出家人的通稱）到他家乞食，他的父親生氣地讓人毆打他。父親因此手腳攣縮，不能行動。於是去詢問巫師，巫師回答說：『這是因為冒犯了賢人，鬼神所致。』於是就請這位沙門
【English Translation】 English version: Vimalaksa (meaning 'Immaculate Eye'). He was a native of Kashmir (an ancient region in north India). He was calm, resolute, and diligent. He renounced the world, diligently cultivated the path, and accomplished his practice through asceticism. Initially, he propagated the Vinaya (Buddhist monastic rules) in Kucha (an ancient oasis city-state in the Western Regions), attracting scholars from all directions who eagerly sought to learn from him. Kumārajīva was among them at that time. When Kucha was conquered and fell, he sought refuge elsewhere. Soon after, he heard that Kumārajīva was vigorously propagating the scriptures in Chang'an (present-day Xi'an), and he also desired to revive the excellent teachings of the Vinaya in the eastern lands. Therefore, he traveled eastward across the desert sands, braving dangers. In the eighth year of the Hongshi era of the Later Qin dynasty, he arrived in Guanzhong (roughly present-day Shaanxi). Kumārajīva treated him with the respect due to a teacher, and Vimalaksa was pleased by this encounter after his long journey. After Kumārajīva passed away, Vimalaksa traveled to Guanzuo (roughly the region east of Tongguan), staying temporarily at Shijian Temple in Shouchun (present-day Shou County, Anhui). Monks studying the precepts gathered there, and he vigorously expounded the Vinaya. The Daśādhyāyavinaya (Ten Recitation Vinaya), translated by Kumārajīva, consisted of fifty-eight fascicles. The last recitation discussed the methods for clearly receiving precepts and various matters related to accomplishing virtuous deeds. Therefore, he extracted the essential points and named it 'Good Recitation'. Vimalaksa later brought this Vinaya to Shijian Temple, dividing it into sixty-one fascicles, and renamed the last recitation 'Vinaya Recitation', so both names remained. Soon after, he traveled south to Jiangling (present-day Jiangling, Hubei), where he spent the summer retreat at Xin Temple, lecturing on the Daśādhyāyavinaya. Because he was proficient in Chinese and skilled at understanding and comprehending, the uncreated precept body (無作妙本) was greatly propagated at that time. Those who analyzed the texts and sought the principles gathered like a forest, and those who understood the precepts and knew the prohibitions were also numerous. The great propagation of the Vinaya was due to Vimalaksa's efforts. Daochang Huiguan deeply summarized the principles, recording the regulations he established regarding the severity of offenses within the Sangha, compiling them into two fascicles, and sending them back to the capital. Monks and nuns eagerly studied and copied them. At that time, there was a saying: 'Vimalaksa's rustic language, Huiguan's talented records.' People in the capital eagerly copied them, and paper became as expensive as jade. They are still circulating in the world today, serving as a model for later generations to learn. Vimalaksa valued cultivating virtue, loved tranquility and leisure, abandoned noise, and distanced himself from the mundane. That winter, he returned to Shijian Temple in Shouchun, where he passed away at the age of seventy-seven. Vimalaksa had blue eyes, and people at that time also called him the 'Blue-Eyed Vinaya Master'. Buddhayasas (meaning 'Enlightened Glory'). He was a native of Kashmir, belonging to the Brahmin caste, and his family had traditionally followed non-Buddhist paths. A Śrāmaṇa (Buddhist renunciate) came to his house to beg for alms, and his father angrily ordered people to beat him. As a result, the father's hands and feet became contracted, and he could not move. He then consulted a shaman, who replied: 'This is because you have offended a virtuous person, and the spirits have caused this.' So he invited this Śrāmaṇa
門竭誠懺悔。數日便瘳。因令耶捨出家為其弟子。時年十三。常隨師遠行於曠野逢虎。師欲走避。耶舍曰。此虎已飽必不侵人。俄而虎去。前行果見余殘。師密異之。至年十五誦經日得二三萬言。所住寺常于外分衛廢于誦習。有一羅漢重其聰敏。恒乞食供之。至年十九誦大小乘經數百萬言。然性度簡傲頗以知見自處。謂少堪己師者。故不為諸僧所重。但美儀止善談笑。見者忘其深恨。年及進戒莫為臨壇。所以向立之歲。猶為沙彌。乃從其舅學五明諸論。世間法術多所練習。年二十七方受具戒。恒以讀誦為務手不釋牒。每端坐思義。尚云不覺虛過於時。其專精如此。后至沙勒國。國王不悆請三千僧。會耶舍預其一焉。時太子達摩弗多。此言法子。見耶舍容服端雅問所從來。耶舍酬對清辯。太子悅之仍請留宮內供養。待遇隆厚。羅什后至。復從舍受學甚相尊敬。什既隨母還龜茲。耶舍留止。頃之王薨。太子即位。時符堅遣呂光西伐龜茲。龜茲王急求救于沙勒。沙勒王自率兵赴之。使耶舍留輔太子委以後事。救軍未至而龜茲已敗。王歸具說羅什為光所執。舍乃嘆曰。我與羅什相遇雖久未盡懷抱。其忽羈虜相見何期。停十餘年。乃東適龜茲法化甚盛。時什在姑臧遣信要之。裹糧欲去。國人留之。復停歲許。后語弟子云。吾欲尋
【現代漢語翻譯】 門竭誠懺悔，數日便痊癒。因此讓耶舍（Yashe，人名）出家做他的弟子，當時十三歲。耶舍常跟隨師父遠行，在曠野中遇到老虎。師父想逃避，耶舍說：『這老虎已經吃飽，一定不會侵犯人。』一會兒老虎就離開了。往前走，果然看到剩下的殘骸。師父暗中感到驚異。到十五歲時，誦經每天能達到二三萬字。他所住的寺廟經常在外托缽乞食，荒廢了誦經學習。有一位羅漢（Arhat，佛教修行者）看重他的聰敏，經常乞食供養他。到十九歲時，誦讀大小乘經典數百萬字。然而性格簡慢傲慢，常常以自己的見解自居，認為很少有人能勝過他的師父，因此不被眾僧所器重，但因為容貌美好，善於談笑，見到他的人會忘記對他的深深怨恨。到了受具足戒的年齡，沒有人願意為他主持儀式，所以到了將近三十歲，仍然是沙彌（Śrāmaṇera，出家男子）。於是跟隨他的舅舅學習五明（Pañcavidyāsthāna，古印度學問），世間的法術大多都練習過。二十七歲才受具足戒。經常以讀誦為事務，手裡不放下書卷。每次端坐思考經義，還說不覺得時間虛度。他的專心精進就是這樣。後來到了沙勒國（Shule，古代西域國家）。國王生病，請了三千僧人，耶舍也在其中。當時太子達摩弗多（Dharma Putra，法子）見到耶舍容貌端莊文雅，問他從哪裡來。耶舍回答清晰明辯，太子很高興，於是請他留在宮內供養，待遇非常優厚。鳩摩羅什（Kumārajīva，佛教翻譯家）後來也到了，又向耶舍學習，彼此非常尊敬。鳩摩羅什跟隨母親返回龜茲（Kucha，古代西域國家）后，耶舍留在沙勒國。不久國王去世，太子即位。當時符堅（Fu Jian，前秦皇帝）派遣呂光（Lü Guang，後涼建立者）西征龜茲，龜茲王緊急向沙勒求救。沙勒王親自率兵前去救援，讓耶舍留下輔佐太子，把後事委託給他。救援的軍隊還沒到，龜茲就已經戰敗。國王回來詳細說了鳩摩羅什被呂光抓走的事情。耶舍於是嘆息說：『我與鳩摩羅什相遇雖然很久，但還沒有完全傾訴心懷，他忽然被囚禁，相見還有什麼希望呢？』停留了十多年，才向東前往龜茲，在那裡弘揚佛法非常興盛。當時鳩摩羅什在姑臧（Guzang，古地名）派人送信邀請他，耶舍準備好乾糧想要離開，國人挽留他，又停留了一年多。後來告訴弟子說：『我想要尋找' 吾師』。
【English Translation】 Men sincerely repented, and within days, they recovered. Consequently, he ordained Yashe (Yashe, a name) as his disciple, who was thirteen years old at the time. Yashe often accompanied his master on long journeys, encountering a tiger in the wilderness. The master wanted to flee, but Yashe said, 'This tiger is already full and will certainly not harm people.' After a while, the tiger left. Continuing forward, they indeed saw the remaining carcass. The master was secretly astonished. By the age of fifteen, he could recite twenty to thirty thousand words of scripture daily. The temple where he resided often relied on external alms, neglecting scriptural study. A certain Arhat (Arhat, a Buddhist practitioner) valued his intelligence and frequently provided him with food. By the age of nineteen, he had recited millions of words from both Mahayana and Hinayana scriptures. However, his character was simple and arrogant, often relying on his own views, believing that few could surpass his master. Therefore, he was not valued by the monks, but because of his handsome appearance and skillful conversation, those who saw him would forget their deep resentment towards him. When he reached the age for full ordination, no one was willing to preside over the ceremony for him, so he remained a Śrāmaṇera (Śrāmaṇera, a novice monk) until nearly thirty years old. He then followed his uncle to study the five sciences (Pañcavidyāsthāna, ancient Indian knowledge), practicing most of the worldly arts. He received full ordination at the age of twenty-seven. He constantly devoted himself to reading and reciting scriptures, never putting down his books. Each time he sat upright to contemplate the meaning of the scriptures, he would say that he did not feel time was wasted. Such was his dedication and diligence. Later, he went to the country of Shule (Shule, an ancient country in the Western Regions). The king was ill and invited three thousand monks, among whom was Yashe. At that time, Crown Prince Dharma Putra (Dharma Putra, son of the Dharma) saw Yashe's dignified and elegant appearance and asked him where he came from. Yashe's response was clear and eloquent, and the Crown Prince was very pleased, so he invited him to stay in the palace for support, treating him with great generosity. Kumārajīva (Kumārajīva, a Buddhist translator) also arrived later and studied under Yashe, and they respected each other very much. After Kumārajīva returned to Kucha (Kucha, an ancient country in the Western Regions) with his mother, Yashe remained in Shule. Soon after, the king passed away, and the Crown Prince ascended the throne. At that time, Fu Jian (Fu Jian, Emperor of the Former Qin) sent Lü Guang (Lü Guang, founder of the Later Liang) to conquer Kucha in the west, and the King of Kucha urgently sought help from Shule. The King of Shule personally led troops to rescue them, leaving Yashe to assist the Crown Prince and entrusting him with the affairs of the state. Before the rescue army arrived, Kucha had already been defeated. The king returned and explained in detail that Kumārajīva had been captured by Lü Guang. Yashe then sighed and said, 'Although I have met Kumārajīva for a long time, I have not fully expressed my heart. He has suddenly been imprisoned, what hope is there of seeing him again?' He stayed for more than ten years before heading east to Kucha, where he greatly promoted Buddhism. At that time, Kumārajīva sent someone from Guzang (Guzang, an ancient place name) to invite him. Yashe prepared dry food and wanted to leave, but the people of the country persuaded him to stay, and he stayed for more than a year. Later, he told his disciples, 'I want to seek' my teacher.'
羅什。可密裝夜發勿使人知。弟子曰。恐明日追至不免復還耳。耶舍乃取清水一缽以藥投中。咒數十言。與弟子洗足。即便夜發。比旦行數百里。問弟子曰。何所覺耶。答曰唯聞疾風之響。眼中淚出耳。耶舍又與咒水洗足住息。明旦國人追之。已差數百里不及。行達姑臧。而什已入長安。聞姚興逼以妾媵勸為非法。乃嘆曰。羅什如好綿。何可使入棘林中。什聞其至姑臧勸姚興迎之。興未納。頃之興命什譯出經藏。什曰。夫弘宣法教宜令文義圓通。貧道雖誦其文未善其理。唯佛陀耶舍深達幽致。今在姑臧。愿下詔徴之。一言三詳然後著筆。使微言不墜取信千載也。興從之。即遣使招迎。厚加贈遺。悉不受。乃笑曰。明旨既降便應載馳。檀越待士既厚。脫如羅什見處則未敢聞命。使還具說之。興嘆其幾慎。重信敦喻。方至長安。興自出候問。別立新省于逍遙園中。四事供養。並不受。時至分衛一食而已。於時羅什出十住經。一月餘日疑難猶豫尚未操筆。耶舍既至。共相徴決辭理方定。道俗三千餘人皆嘆其當要。舍為人赤髭。善解毗婆沙。時人號曰赤髭毗婆沙。既為羅什之師。亦稱大毗婆沙。四事供養衣缽臥具。滿三間屋不以關心。姚興為貨之。于城南造寺。耶舍先誦曇無德律。偽司隸校尉姚爽請令出之。興疑其遺謬。乃請
【現代漢語翻譯】 現代漢語譯本 鳩摩羅什（Kumārajīva）。耶舍秘密地準備好行裝，連夜出發，不讓人知道。弟子說：『恐怕明天他們追上來，我們還是免不了被抓回去。』耶舍於是取來一缽清水，把藥投進去，唸了幾十句咒語，給弟子洗腳，隨即連夜出發。到天亮時已經走了幾百里路。問弟子說：『你有什麼感覺？』弟子回答說：『只聽到疾風呼嘯的聲音，眼中流淚。』耶舍又用咒水給弟子洗腳，停下來休息。第二天早上，國人追趕他們，已經相差幾百里，沒能追上。耶舍到達姑臧（Guzang），而鳩摩羅什已經進入長安（Chang』an）。聽說姚興（Yao Xing）用姬妾來引誘鳩摩羅什，勸他做不合佛法的事情，耶舍嘆息說：『鳩摩羅什就像上好的絲綿，怎麼能讓他進入荊棘叢林中呢？』鳩摩羅什聽說耶舍到了姑臧，勸姚興迎接他。姚興沒有采納。不久，姚興命令鳩摩羅什翻譯佛經。鳩摩羅什說：『弘揚佛法教義，應該使文字和義理圓融通達。我雖然能背誦經文，但對其中的道理還不精通。只有佛陀耶舍（Buddhayashas）對深奧的道理理解透徹，現在他在姑臧，希望陛下下詔徵召他。』每一句話都要再三斟酌，然後才動筆，使精微的言論不至於失傳，取信於後世。姚興聽從了他的建議，立即派使者去招請耶舍，並贈送豐厚的禮物。耶舍全部拒絕了，笑著說：『既然聖旨已經下達，就應該立即出發。施主您對待賢士如此優厚，如果像對待鳩摩羅什那樣，我就不敢接受命令了。』使者回去把情況詳細地說了。姚興讚歎他的謹慎，再次寫信懇切地邀請他，耶舍才到達長安。姚興親自出城迎接慰問，在逍遙園中另外設立新的住所，提供各種生活所需，耶舍都不接受，到吃飯的時候才出去乞食。當時，鳩摩羅什正在翻譯《十住經》，一個多月時間，遇到疑難猶豫不決，遲遲沒有動筆。耶舍到達后，兩人共同商討，辭義和道理才得以確定。道俗三千多人，都讚歎他們抓住了要點。耶舍長著紅色的鬍鬚，擅長解釋《毗婆沙》（Vibhasa），當時的人稱他為『紅鬍子毗婆沙』。他既是鳩摩羅什的老師，也被稱為『大毗婆沙』。姚興為他提供的衣物、缽盂、臥具等，堆滿了三間屋子，他都不關心。姚興讓人把這些東西賣掉，在城南建造了一座寺廟。耶舍先前背誦過《曇無德律》（Dharmaguptaka Vinaya），偽司隸校尉姚爽（Yao Shuang）請求他翻譯出來。姚興懷疑其中有遺漏錯誤，於是請鳩摩羅什進行校正。 English version Kumārajīva. Yeshe secretly prepared his luggage and set off at night without letting anyone know. The disciple said, 'I'm afraid they will catch up tomorrow, and we will inevitably be caught back.' Yeshe then took a bowl of clear water, put the medicine in it, chanted dozens of mantras, washed the disciple's feet, and then set off overnight. By dawn, they had traveled hundreds of miles. He asked the disciple, 'What do you feel?' The disciple replied, 'I only hear the sound of the rapid wind, and tears are flowing from my eyes.' Yeshe again used mantra water to wash the disciple's feet and stopped to rest. The next morning, the people of the country chased them, but they were already hundreds of miles away and could not catch up. Yeshe arrived at Guzang, while Kumārajīva had already entered Chang』an. Hearing that Yao Xing was using concubines to seduce Kumārajīva and persuade him to do things that were not in accordance with the Dharma, Yeshe sighed and said, 'Kumārajīva is like fine silk, how can he be allowed to enter a thorny jungle?' Kumārajīva heard that Yeshe had arrived at Guzang and advised Yao Xing to welcome him. Yao Xing did not adopt this suggestion. Soon, Yao Xing ordered Kumārajīva to translate the Buddhist scriptures. Kumārajīva said, 'To promote the teachings of the Dharma, the words and meanings should be harmonious and thorough. Although I can recite the scriptures, I am not proficient in the principles. Only Buddhayashas understands the profound principles thoroughly. Now he is in Guzang, I hope Your Majesty will issue an edict to summon him.' Every word should be carefully considered before writing, so that the subtle words will not be lost and will be trusted by future generations. Yao Xing followed his advice and immediately sent messengers to invite Yeshe, and presented generous gifts. Yeshe refused them all, and said with a smile, 'Since the imperial decree has been issued, I should set off immediately. If the benefactor treats scholars as generously as he treats Kumārajīva, I would not dare to accept the order.' The messenger returned and explained the situation in detail. Yao Xing praised his prudence and earnestly invited him again in a letter, and Yeshe finally arrived in Chang』an. Yao Xing personally went out of the city to welcome and comfort him, and set up a new residence in Xiaoyao Garden, providing all the necessities of life, but Yeshe did not accept them, and only went out to beg for food when it was time to eat. At that time, Kumārajīva was translating the Dasabhumika Sutra, and for more than a month, he hesitated and could not start writing. After Yeshe arrived, the two discussed together, and the words and principles were determined. More than three thousand monks and laypeople praised them for grasping the essentials. Yeshe had a red beard and was good at explaining the Vibhasa. People at that time called him 'Red Beard Vibhasa'. He was not only Kumārajīva's teacher, but also known as 'Great Vibhasa'. The clothes, bowls, bedding, and other items provided by Yao Xing filled three rooms, but he did not care about them. Yao Xing had these things sold and built a temple in the south of the city. Yeshe had previously recited the Dharmaguptaka Vinaya, and Yao Shuang, the false Sili Commandant, requested him to translate it. Yao Xing suspected that there were omissions and errors, so he asked Kumārajīva to correct it.
【English Translation】 Kumārajīva (鳩摩羅什): A renowned Buddhist scholar and translator. Guzang (姑臧): An ancient city in China, located in present-day Wuwei, Gansu Province. Chang』an (長安): The ancient capital of China, present-day Xi'an. Yao Xing (姚興): The ruler of the Later Qin dynasty. Buddhayashas (佛陀耶舍): A Buddhist monk and scholar from India. Vibhasa (毗婆沙): A type of commentary on Buddhist scriptures. Dharmaguptaka Vinaya (曇無德律): The Vinaya (monastic rules) of the Dharmaguptaka school of Buddhism. Yao Shuang (姚爽): A government official during the Later Qin dynasty. Dasabhumika Sutra (十住經): A Mahayana Buddhist scripture.
耶舍令誦羌籍藥方可五萬言。經二日乃執文覆之不誤一字。眾服其強記。即以弘始十二年譯出四分律凡四十四卷。並長阿含等。涼州沙門竺佛念譯為秦言。道含筆受。至十五年解座。興䞋耶舍布絹萬匹。悉不受。道含佛念布絹各千匹。名德沙門五百人皆重䞋施。耶舍后辭還外國。至罽賓得虛空藏經一卷。寄賈客傳與涼州諸僧。后不知所終。
佛馱跋陀羅六
佛馱跋陀羅。此云覺賢。本姓釋氏。迦維羅衛人。甘露飯王之苗裔也。祖父達摩提婆。此云法天。嘗商旅于北天竺。因而居焉。父達摩修耶利。此云法日。少亡。賢三歲孤與母居。五歲復喪母為外氏所養。從祖鳩婆利。聞其聰敏。兼悼其孤露。乃迎還度為沙彌。至年十七與同學數人俱以習誦為業。眾皆一月。賢一日誦畢。其師嘆曰。賢一日敵三十夫也。及受具戒修業精勤。博學群經多所通達。少以禪律馳名。常與同學僧伽達多共遊罽賓。同處積載。達多雖伏其才明。而未測其人也。後於密室閉戶坐禪忽見賢來驚問何來。答云。暫至兜率致敬彌勒。言訖便隱。達多知是聖人未測深淺。后屢見賢神變乃敬心祈問。方知得不還果。常欲遊方弘化備觀風俗。會有秦沙門智嚴。西至罽賓。睹法眾清勝。乃慨然東顧曰。我諸同輩斯有道志。而不遇真匠發悟莫由。即咨
【現代漢語翻譯】 現代漢語譯本：耶舍令（Yasas，人名）背誦羌族（Qiang，中國古代民族）的藥方，大約有五萬字。過了兩天，他拿著文字複述，沒有一個字錯誤。眾人都佩服他記憶力強。於是在弘始十二年（公元410年）翻譯出《四分律》（Dharmaguptaka-vinaya）共四十四卷，以及《長阿含經》（Dīrgha Āgama）等。涼州（Liangzhou，中國古代地名）的沙門（Śrāmaṇa，出家修道者）竺佛念（竺佛念）翻譯成秦言（指漢語）。道含（Dao Han，人名）負責筆錄。到弘始十五年（公元413年）翻譯結束。興䞋（Xing Si，人名）贈送耶舍布絹一萬匹，他全部沒有接受。道含和佛念各自接受布絹一千匹。名德沙門（Śrāmaṇa，出家修道者）五百人都看重佈施。耶舍後來辭別返回外國。到達罽賓（Kashmir，地名）得到《虛空藏經》（Ākāśagarbha Sūtra）一卷，寄託給商人傳給涼州的眾僧。後來就不知道他的結局了。
佛馱跋陀羅（Buddhabhadra，人名）六
佛馱跋陀羅，漢譯為覺賢（Jue Xian）。本姓釋（Śākya，佛陀的姓氏），是迦維羅衛（Kapilavastu，古印度地名）人，甘露飯王（Amṛtodana，人名）的後代。祖父達摩提婆（Dharmadeva，人名），漢譯為法天（Fa Tian），曾經在北天竺（North India，地名）經商，因此居住在那裡。父親達摩修耶利（Dharmaśūra，人名），漢譯為法日（Fa Ri），年少時去世。覺賢三歲時成為孤兒，與母親居住。五歲時母親也去世了，由外祖父家撫養。他的從祖父鳩婆利（Kuber，人名）聽說他聰敏，又憐憫他孤苦，於是接他回去度為沙彌（Śrāmaṇera，小沙彌）。到十七歲時，與幾個同學一起以學習背誦為業。大家通常一個月背完的內容，覺賢一天就背完了。他的老師感嘆說：『覺賢一天抵得上三十個人啊！』等到他受了具足戒（Upasampadā，佛教出家儀式）后，修習更加精進勤奮，博學各種經典，通達很多方面。年少時就以禪定和戒律聞名。他經常與同學僧伽達多（Saṅghadatta，人名）一起遊歷罽賓，同住多年。僧伽達多雖然佩服他的才華和聰明，但沒有測透他的為人。後來在密室裡關門坐禪，忽然看見覺賢到來，驚訝地問他從哪裡來。覺賢回答說：『暫時到兜率天（Tuṣita，佛教六慾天之一）去拜見彌勒（Maitreya，未來佛）。』說完就隱身不見了。僧伽達多知道他是聖人，但沒有測透他的深淺。後來多次見到覺賢的神異變化，於是敬心祈問，才知道他已經證得不還果（Anāgāmin，佛教果位之一）。覺賢常常想要遊歷四方弘揚佛法，遍觀各地的風俗人情。恰好有秦（Qin，中國古代朝代）地的沙門智嚴（Zhi Yan，人名），西行到達罽賓，看到當地僧團清凈殊勝，於是感慨地向東遙望說：『我的同伴們都有修道的志向，但是沒有遇到真正的導師來啓發，開悟無從談起。』於是向覺賢請教。
【English Translation】 English version: Yasas (person's name) was ordered to recite the Qiang (ancient Chinese ethnic group) medical prescriptions, amounting to about 50,000 words. After two days, he reviewed the text and recited it without a single mistake. Everyone admired his strong memory. Consequently, in the twelfth year of Hongshi (410 AD), he translated the Dharmaguptaka-vinaya (Four-Part Vinaya) into forty-four volumes, along with the Dīrgha Āgama (Longer Āgama) and others. The Śrāmaṇa (monk) Zhu Fonian (person's name) from Liangzhou (ancient Chinese place name) translated it into Qin language (referring to Chinese). Dao Han (person's name) was responsible for the transcription. By the fifteenth year of Hongshi (413 AD), the translation was completed. Xing Si (person's name) offered Yasas ten thousand bolts of silk, but he refused them all. Dao Han and Fonian each accepted one thousand bolts of silk. Five hundred virtuous Śrāmaṇas (monks) valued the donations. Later, Yasas bid farewell and returned to a foreign country. Upon arriving in Kashmir (place name), he obtained a volume of the Ākāśagarbha Sūtra (Treasury of Space Sutra), entrusting it to a merchant to transmit to the monks in Liangzhou. His fate after that is unknown.
Buddhabhadra (person's name) Six
Buddhabhadra, translated into Chinese as Jue Xian (Awakened Sage). His original surname was Śākya (Buddha's family name), and he was a native of Kapilavastu (ancient Indian place name), a descendant of King Amṛtodana (person's name). His grandfather, Dharmadeva (person's name), translated as Fa Tian (Dharma Heaven), once traded in North India (place name) and resided there. His father, Dharmaśūra (person's name), translated as Fa Ri (Dharma Sun), died young. At the age of three, Xian became an orphan and lived with his mother. At the age of five, his mother also passed away, and he was raised by his maternal relatives. His great-uncle Kuber (person's name), hearing of his intelligence and pitying his orphaned state, welcomed him back and ordained him as a Śrāmaṇera (novice monk). At the age of seventeen, he and several classmates devoted themselves to studying and reciting scriptures. What everyone usually recited in a month, Xian completed in a day. His teacher exclaimed, 'Xian is equal to thirty men in a day!' After receiving the Upasampadā (full ordination), he cultivated with even greater diligence, studying various scriptures extensively and becoming proficient in many areas. He became famous at a young age for his meditation and discipline. He often traveled with his classmate Saṅghadatta (person's name) to Kashmir, living together for many years. Although Saṅghadatta admired his talent and intelligence, he had not fathomed his character. Later, while meditating in a closed room, he suddenly saw Xian arrive and asked in surprise where he had come from. Xian replied, 'I temporarily went to Tuṣita Heaven (one of the six desire realms in Buddhism) to pay respects to Maitreya (future Buddha).' After speaking, he disappeared. Saṅghadatta knew that he was a sage but had not fathomed his depth. Later, he repeatedly witnessed Xian's miraculous transformations, so he respectfully inquired, and then he knew that he had attained the Anāgāmin (non-returner) fruit. Xian often desired to travel and propagate the Dharma, observing the customs and practices of various places. It happened that the Śrāmaṇa Zhi Yan (person's name) from Qin (ancient Chinese dynasty) traveled west to Kashmir, and seeing the purity and excellence of the local Sangha, he sighed and looked eastward, saying, 'My companions all have the aspiration to cultivate the Way, but without encountering a true teacher to inspire them, enlightenment is impossible.' So he consulted Buddhabhadra.
訊國眾。孰能流化東土。僉云有佛馱跋陀者。出生天竺那呵利城。族姓相承世遵道學。其童齔出家已通解經論。少受業于大禪師佛大先。先時亦在罽賓。乃謂嚴曰。可以振維僧徒宣授禪法者佛馱跋陀其人也。嚴既要請苦至。賢遂愍而許焉。於是舍眾辭師裹糧東逝。步驟三載綿歷寒暑。既度蔥嶺路經六國。國主矜其遠化。並傾心資奉。至交趾乃附舶。循海而行經一島下。賢以手指山曰。可止於此。舶主曰。客行惜日調風難遇。不可停也。行二百餘里。忽風轉吹舶還向島下。眾人方悟其神。咸師事之。聽其進止。后遇便風同侶皆發。賢曰。不可動。舶主乃止。既而有先發者一時覆敗。後於闇夜之中忽令眾舶俱發。無肯從者。賢自起收纜。一舶獨發。俄爾賊至留者悉被抄害。頃之至青州東萊郡。聞鳩摩羅什在長安。即往從之。什大欣悅。共論法相振發玄微多所悟益。因謂什曰。君所釋不出人意而致高名何耶。什曰。吾年老故爾。何必能稱美談。什每有疑義必共咨決。時秦太子泓欲聞賢說法。乃要命群僧集論東宮。羅什與賢數番往復。什問曰。法雲何空。答曰。眾微成色色無自性故雖色常空。又問。既以極微破色空。復云何破微。答曰。群師或破析一微。我意謂不爾又問。微是常耶。答曰。以一微故眾微空。以眾微故一微空。
【現代漢語翻譯】 訊問眾人：『誰能去東方弘揚佛法？』大家一致推薦佛馱跋陀（Buddhabhadra，意為覺賢）。他出生於天竺（India）那呵利城，家族世代信奉佛學。他從小出家，精通經論。年輕時師從大禪師佛大先（Buddhatrata）。佛大先當時也在罽賓（Kashmir），他對慧嚴（Huiyuan）說：『能夠振興僧團、宣講禪法的人，就是佛馱跋陀。』慧嚴多次懇請，態度非常誠懇。佛馱跋陀於是答應了他。於是，他告別大眾和師父，帶著乾糧向東出發。歷經三年，飽經風霜。他渡過蔥嶺（Pamir Mountains），經過六個國家，各國國王敬佩他遠道而來弘揚佛法，都竭盡全力供養他。到達交趾（Northern Vietnam）后，他搭乘商船，沿著海路航行，經過一座島嶼時，佛馱跋陀用手指著山說：『可以在這裡停靠。』船主說：『客人趕路要緊，順風難得，不能停留。』航行二百多里后，忽然風向轉變，船又吹回島下。眾人這才明白他的神奇之處，都尊他為師，聽從他的安排。後來遇到順風，同伴的船隻都出發了。佛馱跋陀說：『不能動。』船主於是停了下來。不久，先前出發的船隻全部覆沒。後來在黑夜中，佛馱跋陀忽然命令所有船隻一起出發，沒有人肯聽從。佛馱跋陀親自起身解開纜繩，只有一艘船出發了。不久，盜賊來到，留下的人全部被抄掠殺害。不久之後，到達青州東萊郡。聽說鳩摩羅什（Kumarajiva）在長安（Chang'an），就前去拜訪他。鳩摩羅什非常高興，共同探討佛法，闡發精微奧義，獲益良多。因此對鳩摩羅什說：『您的解釋並沒有超出常人的理解，卻能獲得如此高的名聲，這是為什麼呢？』鳩摩羅什說：『我年老了，所以這樣，不一定能說出什麼美妙的言辭。』鳩摩羅什每當有疑問，必定與佛馱跋陀商議解決。當時秦太子（Qin Crown Prince）想聽佛馱跋陀說法，於是邀請並命令眾僧在東宮（Eastern Palace）集會討論。鳩摩羅什與佛馱跋陀多次往復辯論。鳩摩羅什問道：『法如何是空的？』佛馱跋陀回答說：『由眾多極微（smallest indivisible particles）組成，沒有自性，所以雖然是色（form），但常是空的。』又問：『既然用極微來破色空，又如何破極微呢？』佛馱跋陀回答說：『有些法師主張分析一個極微，我的意思不是這樣。』又問：『極微是常嗎？』佛馱跋陀回答說：『因為一個極微的緣故，眾多極微是空的；因為眾多極微的緣故，一個極微是空的。』
【English Translation】 He inquired of the assembly, 'Who can go to the Eastern Land to propagate the Dharma?' Everyone unanimously recommended Buddhabhadra (meaning 'Sage of Awakening'), who was born in the city of Nahari in India. His family had a lineage of adhering to the Way and studying Buddhist teachings. Having left home at a young age, he had already thoroughly understood the sutras and treatises. In his youth, he studied under the great meditation master Buddhatrata. Buddhatrata, who was also in Kashmir at the time, said to Huiyuan, 'Buddhabhadra is the one who can revitalize the Sangha and propagate the teachings of meditation.' Huiyuan earnestly requested him many times. Buddhabhadra then compassionately agreed. Thereupon, he bid farewell to the assembly and his teacher, packed provisions, and set out eastward. After three years, enduring hardships and weathering the seasons, he crossed the Pamir Mountains and passed through six countries. The rulers of these countries, admiring his dedication to propagating the Dharma from afar, wholeheartedly provided him with support. Upon reaching Jiaozhi (Northern Vietnam), he boarded a merchant ship and sailed along the sea. Passing by an island, Buddhabhadra pointed to a mountain and said, 'We can stop here.' The shipowner said, 'The journey is pressing, and favorable winds are rare. We cannot stop.' After sailing more than two hundred li, the wind suddenly shifted, and the ship was blown back to the island. Only then did the people realize his miraculous power and revered him as their teacher, listening to his instructions. Later, when favorable winds arose, the ships of his companions all set sail. Buddhabhadra said, 'We must not move.' The shipowner then stopped. Soon after, the ships that had set sail earlier were all overturned and destroyed. Later, in the darkness of night, Buddhabhadra suddenly ordered all the ships to set sail together, but no one dared to obey. Buddhabhadra personally got up and untied the mooring ropes, and only one ship set sail. Shortly after, bandits arrived, and those who remained were all plundered and killed. Not long after, he arrived at Donglai County in Qingzhou. Hearing that Kumarajiva was in Chang'an, he went to visit him. Kumarajiva was overjoyed, and they discussed the Dharma together, elucidating profound and subtle principles, and he benefited greatly. Therefore, he said to Kumarajiva, 'Your explanations do not exceed the understanding of ordinary people, yet you have attained such high renown. Why is this?' Kumarajiva said, 'I am old, that is why. I may not be able to utter any beautiful words.' Whenever Kumarajiva had doubts, he would always consult with Buddhabhadra to resolve them. At that time, the Qin Crown Prince wished to hear Buddhabhadra preach the Dharma, so he invited and ordered the monks to gather in the Eastern Palace for discussion. Kumarajiva and Buddhabhadra engaged in repeated debates. Kumarajiva asked, 'How is Dharma empty?' Buddhabhadra replied, 'It is composed of numerous smallest indivisible particles, without self-nature, so although it is form, it is always empty.' He further asked, 'Since you use the smallest indivisible particles to break down the emptiness of form, how do you then break down the smallest indivisible particles?' Buddhabhadra replied, 'Some Dharma masters advocate analyzing a single smallest indivisible particle, but that is not my intention.' He further asked, 'Are the smallest indivisible particles permanent?' Buddhabhadra replied, 'Because of one smallest indivisible particle, numerous smallest indivisible particles are empty; because of numerous smallest indivisible particles, one smallest indivisible particle is empty.'
時寶云譯出此語不解其意。道俗咸謂賢之所計微塵是常。餘日長安學僧復請更釋。賢曰。夫法不自生緣會故生。緣一微故有眾微。微無自性則為空矣。寧可言不破一微常而不空乎。此是問答之大意也。秦主姚興專志佛法。供養三千餘僧。並往來宮闕盛修人事。唯賢守靜不與眾同。后語弟子云。我昨見本鄉有五舶俱發。既而弟子傳告外人。關中舊僧咸以為顯異惑眾。又賢在長安大弘禪業。四方樂靖者並聞風而至。但染學有淺深。得法有濃淡。澆偽之徒因而詭滑。有一弟子。因少觀行。自言。得阿那含果。賢未即檢問。遂致流言大被謗讀。將有不測之禍。於是徒眾或藏名潛去。或逾墻夜走。半日之中眾散殆盡。賢乃夷然不以介意。時舊僧僧[(豐*力)/石]道恒等謂賢曰。佛尚不聽說己所得法。先言五舶將至虛而無實。又門徒誑惑互起同異。既于律有違理不同止。宜可時去勿得停留。賢曰。我身若流萍。去留甚易。但恨懷抱未申。以為慨然耳。於是與弟子慧觀等四十餘人俱發。神志從容初無異色。識真之眾咸共歡惜。白黑送者千有餘人。姚興聞去悵恨。乃謂道恒曰。佛賢沙門協道來游欲宣遺教。緘言未吐良用深慨。豈可以一言之咎令萬夫無導。因敕令追之。賢報使曰。誠知恩旨無預聞命。於是率侶宵征。南指廬岳。沙門
【現代漢語翻譯】 現代漢語譯本 當時寶云翻譯出這些話，但人們不理解其中的意思。僧人和俗人都認為鳩摩羅什所說的『微塵是常』是正確的。後來，長安的學僧再次請求鳩摩羅什解釋。鳩摩羅什說：『法不是自己產生的，而是因緣聚合而生。因為一個微塵，所以有眾多的微塵。微塵沒有自性，所以是空性的。怎麼能說不破除一個微塵，它就是常住而不空的呢？』這就是問答的大概意思。秦王姚興一心信奉佛法，供養三千多僧人，並且經常往來宮殿，大肆修建人事。只有鳩摩羅什保持清靜，不與大眾相同。後來他告訴弟子說：『我昨天看見我的家鄉有五艘船一同出發了。』不久，弟子們將這話傳告給外面的人。關中原來的僧人都認為這是顯示奇異來迷惑眾人。而且鳩摩羅什在長安大力弘揚禪業，四方愛好清靜的人都聞風而來。但是學習佛法有深有淺，得法也有濃有淡。一些虛偽狡猾的人也因此混入其中。有一個弟子，因為稍微觀察修行了一下，就自己說得到了阿那含果（Anāgāmin，佛教果位名）。鳩摩羅什沒有立即查問，於是導致流言蜚語，受到很大的誹謗，將有不測的災禍。於是徒弟們有的隱藏姓名偷偷離去，有的翻墻在夜裡逃走。半天之中，眾人幾乎都散盡了。鳩摩羅什卻安然自若，不放在心上。當時原來的僧人僧[(豐*力)/石]、道恒等人對鳩摩羅什說：『佛尚且不允許說自己所得到的法，先前說五艘船將要來到，虛而不實。而且門徒們欺騙迷惑，互相產生矛盾。既然在戒律上有違背，道理上不同，就應該及時離去，不要停留。』鳩摩羅什說：『我的身體就像水上的浮萍，離去或留下都很容易。只是遺憾心中的抱負沒有能夠施展，為此感到慨嘆罷了。』於是與弟子慧觀等四十餘人一同出發，神態從容，和平常沒有什麼不同。認識真相的人都共同為他惋惜。送行的僧人和俗人有一千多人。姚興聽說他離去，感到悵恨，於是對道恒說：『佛賢沙門（Śrāmaṇa，出家人的通稱）鳩摩羅什，爲了宣揚佛陀的遺教而來遊歷，但他的話還沒有說完，實在令人深感遺憾。怎麼能因為一句話的過失，就讓萬民沒有引導呢？』於是下令追趕他。鳩摩羅什回覆使者說：『確實知道皇上的恩旨，但我沒有接受命令。』於是率領同伴連夜趕路，向南前往廬山。沙門
【English Translation】 English version At that time, Bao Yun translated these words, but people did not understand their meaning. Monks and laypeople alike believed that what Kumārajīva said, 'Dust particles are permanent,' was correct. Later, the monks studying in Chang'an again requested Kumārajīva to explain. Kumārajīva said, 'Dharma is not self-generated, but arises from the aggregation of conditions. Because of one dust particle, there are numerous dust particles. Dust particles have no self-nature, so they are empty. How can it be said that without breaking down a single dust particle, it is permanent and not empty?' This is the general meaning of the question and answer. King Yao Xing of Qin wholeheartedly believed in Buddhism, supporting more than three thousand monks, and frequently visited the palace, extensively engaging in human affairs. Only Kumārajīva remained quiet, not conforming to the masses. Later, he told his disciples, 'Yesterday I saw five ships setting sail together from my hometown.' Soon, the disciples spread these words to outsiders. The original monks in Guanzhong all thought this was displaying strangeness to deceive the public. Moreover, Kumārajīva vigorously promoted Chan (Zen) practice in Chang'an, and those who loved tranquility from all directions came upon hearing the news. However, the learning of Dharma varied in depth, and the attainment of Dharma varied in intensity. Some hypocritical and cunning people also mixed in among them. One disciple, because he had slightly observed and practiced, claimed that he had attained the Anāgāmin (non-returner) fruit. Kumārajīva did not immediately investigate, which led to rumors and great slander, and there was an impending disaster. Thereupon, some disciples hid their names and secretly left, while others climbed over the walls and fled at night. Within half a day, almost all the people had dispersed. Kumārajīva remained calm and unconcerned. At that time, the original monks Seng[(豐*力)/石], Dao Heng, and others said to Kumārajīva, 'The Buddha did not even allow speaking about the Dharma one has attained, and earlier you said that five ships were coming, which was empty and untrue. Moreover, the disciples deceive and confuse, creating contradictions among themselves. Since there is a violation of the precepts and the principles are different, it is appropriate to leave in time and not stay.' Kumārajīva said, 'My body is like duckweed on the water, it is very easy to leave or stay. I only regret that the aspirations in my heart have not been able to be realized, and I feel regret for this.' Thereupon, he set off with his disciples Hui Guan and others, more than forty people in total, with a calm demeanor and no different from usual. Those who recognized the truth all felt sorry for him. More than a thousand monks and laypeople saw him off. Yao Xing, upon hearing of his departure, felt regret and said to Dao Heng, 'The Śrāmaṇa (monk) Kumārajīva came to travel in order to propagate the Buddha's teachings, but his words have not yet been spoken, which is truly regrettable. How can we let ten thousand people be without guidance because of a single word's fault?' Thereupon, he ordered to chase after him. Kumārajīva replied to the envoy, 'I truly know the Emperor's gracious intention, but I have not accepted the order.' Thereupon, he led his companions on a night journey, heading south towards Mount Lu. Śrāmaṇa
釋慧遠久服風名。聞至欣喜若舊。遠以賢之被擯過由門人。若懸記五舶止說在同意。亦于律無犯。乃遣弟子曇邕致書姚主及關中眾僧解其擯事。遠乃請出禪數諸經。賢志在游化居無求安。停止歲許。復西適江陵。遇外國舶至。既而訊訪。果是天竺五舶先所見者也。傾境士庶競來禮事。其有奉遺悉皆不受。持缽分衛不問豪賤。時陳郡袁豹為宋武帝太尉長史。宋武南討劉毅隨府屆于江陵。賢將弟子慧觀詣豹乞食。豹素不敬信。待之甚薄。未飽辭退。豹曰。似未足。且復小留。賢曰。檀越施心有限。故令所設已罄。豹即呼左右益飯。飯果盡。豹大慚愧。既而問慧觀曰。此沙門何如人。觀曰德量高邈非凡所測。豹深嘆異以啟太尉。太尉請與相見甚崇敬之。資供備至。俄而太尉還都。便請俱歸安止道場寺。賢儀範率素不同華俗。而志韻清遠雅有淵致。京師法師僧弼與沙門寶林書曰。鬥場禪師甚有大心。便是天竺王何風流人也。其見稱如此先是沙門支法領。于于闐得華嚴前分三萬六千偈。未有宣譯。至義熙十四年。吳郡內史孟顗右衛將軍褚叔度即請賢為譯匠。乃手執梵文。共沙門法業。慧嚴等百有餘人。于道場譯出。詮定文旨。會通華戎。妙得經意。故道場寺猶有華嚴堂焉。又沙門法顯。于西域所得僧祇律梵本。復請賢譯為晉文。
【現代漢語翻譯】 現代漢語譯本：釋慧遠（Shi Huiyuan）早就仰慕鳩摩羅什（Kumarajiva）的盛名。聽說他來到，欣喜之情如同老友重逢。慧遠認為鳩摩羅什被驅逐是因為他的門人有過錯。鳩摩羅什先前預言的五艘商船之事，只是說在同意之後，在戒律上也沒有冒犯。於是派遣弟子曇邕（Tan Yong）致信姚秦（Yao Qin）的統治者和關中（Guanzhong）的眾僧，為他辯解開脫。慧遠於是請求鳩摩羅什翻譯禪數等經典。鳩摩羅什志在四方遊歷教化，不求安穩居住，停留一年左右，又向西前往江陵（Jiangling）。在那裡遇到外國商船抵達，詢問之後，果然是先前他見到的來自天竺（India）的五艘商船。全城士紳百姓爭相前來禮拜供養，所有贈送的禮物他都一概不接受。手持缽盂沿街乞食，不分貧富貴賤。當時陳郡（Chen Commandery）的袁豹（Yuan Bao）擔任宋武帝（Emperor Wu of Song）的太尉長史。宋武帝南征劉毅（Liu Yi），袁豹隨府來到江陵。鳩摩羅什帶領弟子慧觀（Hui Guan）到袁豹處乞食。袁豹一向不敬重佛法，對他們非常怠慢，還沒吃飽就被打發走了。袁豹說：『好像還不夠，再稍微留一下。』鳩摩羅什說：『施主您的佈施之心有限，所以提供的食物已經用盡。』袁豹立刻叫左右增加飯食，結果飯果然用盡。袁豹非常慚愧。之後問慧觀說：『這位沙門（Shramana，佛教出家人）是怎樣的人？』慧觀說：『他的德行和氣度高遠深邃，不是凡人所能測度的。』袁豹深感驚異，將此事稟告了太尉。太尉請求與鳩摩羅什相見，對他非常崇敬，資助供養非常豐厚。不久，太尉返回都城，便邀請鳩摩羅什一同回去，安置在道場寺（Daochang Temple）。鳩摩羅什的儀容風範率真樸素，與中原習俗不同，但他的志向和韻致清雅高遠，極有內涵。京師的法師僧弼（Seng Bi）與沙門寶林（Bao Lin）寫信說：『鬥場禪師（Dou Chang Chan Shi，指鳩摩羅什）非常有大乘之心，簡直就是天竺的國王，是何等風流的人物啊！』人們對他的稱讚就是這樣。此前，沙門支法領（Zhi Faling）在於闐（Khotan）得到《華嚴經》（Avatamsaka Sutra）的前部分三萬六千偈，但一直沒有翻譯。到了義熙（Yixi）十四年，吳郡（Wu Commandery）內史孟顗（Meng Yi）、右衛將軍褚叔度（Chu Shudu）就邀請鳩摩羅什擔任譯經的主譯。鳩摩羅什手執梵文原本，與沙門法業（Fa Ye）、慧嚴（Hui Yan）等一百多人，在道場寺翻譯出來，詮釋審定文句旨意，融會貫通中原和西域的文化，精妙地領會了經文的含義。所以道場寺至今還有華嚴堂（Huayan Hall）。另外，沙門法顯（Fa Xian）在西域（Western Regions）得到的《僧祇律》（Mahasanghika Vinaya）梵文版本，又請鳩摩羅什翻譯成晉文。 English version: Master Huiyuan had long admired Kumarajiva's reputation. Upon hearing of his arrival, he was as delighted as if reuniting with an old friend. Huiyuan believed that Kumarajiva's banishment was due to the faults of his disciples. Kumarajiva's earlier prediction of the five merchant ships was merely a matter of agreement, and there was no violation of the precepts. Therefore, he sent his disciple Tan Yong to write to the ruler of Yao Qin and the monks in Guanzhong to defend him and clear his name. Huiyuan then requested Kumarajiva to translate sutras on meditation and numerology. Kumarajiva was determined to travel and teach, not seeking a comfortable residence. After staying for about a year, he traveled west to Jiangling. There, he encountered foreign merchant ships arriving, and upon inquiry, they turned out to be the five ships from India that he had seen earlier. The gentry and common people of the entire city vied to come and pay their respects and make offerings, but he refused all gifts. He carried his alms bowl and begged for food in the streets, regardless of wealth or status. At that time, Yuan Bao of Chen Commandery was serving as the Chief Clerk of the Grand Commandant under Emperor Wu of Song. When Emperor Wu launched a southern campaign against Liu Yi, Yuan Bao accompanied the court to Jiangling. Kumarajiva, along with his disciple Hui Guan, went to Yuan Bao to beg for food. Yuan Bao, who had always been disrespectful of Buddhism, treated them very poorly, and they were dismissed before they had eaten their fill. Yuan Bao said, 'It seems like it's not enough; stay a little longer.' Kumarajiva said, 'The donor's heart of generosity is limited, so the food provided has already been exhausted.' Yuan Bao immediately ordered his attendants to add more food, but the food was indeed all gone. Yuan Bao was very ashamed. Afterwards, he asked Hui Guan, 'What kind of person is this Shramana?' Hui Guan said, 'His virtue and demeanor are lofty and profound, beyond the comprehension of ordinary people.' Yuan Bao was deeply amazed and reported this matter to the Grand Commandant. The Grand Commandant requested to meet Kumarajiva and showed him great respect, providing him with abundant resources and support. Soon after, the Grand Commandant returned to the capital and invited Kumarajiva to come with him, settling him at Daochang Temple. Kumarajiva's appearance and demeanor were simple and unadorned, different from the customs of China, but his aspirations and temperament were refined and far-reaching, with profound depth. The Dharma master Seng Bi of the capital wrote to the Shramana Bao Lin, saying, 'The Meditation Master of the Douchang (Kumarajiva) has a great Mahayana heart; he is practically the king of India, what a remarkable person!' That's how people praised him. Prior to this, the Shramana Zhi Faling had obtained the first part of the Avatamsaka Sutra, consisting of 36,000 verses, in Khotan, but it had not yet been translated. In the fourteenth year of the Yixi era, Meng Yi, the Governor of Wu Commandery, and Chu Shudu, the General of the Right Guard, invited Kumarajiva to be the chief translator. Kumarajiva held the original Sanskrit text and, together with the Shramanas Fa Ye, Hui Yan, and more than a hundred others, translated it at Daochang Temple, interpreting and determining the meaning of the text, harmonizing Chinese and Western cultures, and exquisitely grasping the meaning of the sutra. Therefore, Daochang Temple still has the Huayan Hall. In addition, the Shramana Fa Xian obtained the Sanskrit version of the Mahasanghika Vinaya in the Western Regions and also requested Kumarajiva to translate it into Jin Chinese.
【English Translation】 Master Huiyuan (釋慧遠) had long admired Kumarajiva's (鳩摩羅什) reputation. Upon hearing of his arrival, he was as delighted as if reuniting with an old friend. Huiyuan believed that Kumarajiva's banishment was due to the faults of his disciples. Kumarajiva's earlier prediction of the five merchant ships was merely a matter of agreement, and there was no violation of the precepts. Therefore, he sent his disciple Tan Yong (曇邕) to write to the ruler of Yao Qin (姚秦) and the monks in Guanzhong (關中) to defend him and clear his name. Huiyuan then requested Kumarajiva to translate sutras on meditation and numerology. Kumarajiva was determined to travel and teach, not seeking a comfortable residence. After staying for about a year, he traveled west to Jiangling (江陵). There, he encountered foreign merchant ships arriving, and upon inquiry, they turned out to be the five ships from India (天竺) that he had seen earlier. The gentry and common people of the entire city vied to come and pay their respects and make offerings, but he refused all gifts. He carried his alms bowl and begged for food in the streets, regardless of wealth or status. At that time, Yuan Bao (袁豹) of Chen Commandery (陳郡) was serving as the Chief Clerk of the Grand Commandant under Emperor Wu of Song (宋武帝). When Emperor Wu launched a southern campaign against Liu Yi (劉毅), Yuan Bao accompanied the court to Jiangling. Kumarajiva, along with his disciple Hui Guan (慧觀), went to Yuan Bao to beg for food. Yuan Bao, who had always been disrespectful of Buddhism, treated them very poorly, and they were dismissed before they had eaten their fill. Yuan Bao said, 'It seems like it's not enough; stay a little longer.' Kumarajiva said, 'The donor's heart of generosity is limited, so the food provided has already been exhausted.' Yuan Bao immediately ordered his attendants to add more food, but the food was indeed all gone. Yuan Bao was very ashamed. Afterwards, he asked Hui Guan, 'What kind of person is this Shramana (沙門)?' Hui Guan said, 'His virtue and demeanor are lofty and profound, beyond the comprehension of ordinary people.' Yuan Bao was deeply amazed and reported this matter to the Grand Commandant. The Grand Commandant requested to meet Kumarajiva and showed him great respect, providing him with abundant resources and support. Soon after, the Grand Commandant returned to the capital and invited Kumarajiva to come with him, settling him at Daochang Temple (道場寺). Kumarajiva's appearance and demeanor were simple and unadorned, different from the customs of China, but his aspirations and temperament were refined and far-reaching, with profound depth. The Dharma master Seng Bi (僧弼) of the capital wrote to the Shramana Bao Lin (寶林), saying, 'The Meditation Master of the Douchang (斗場禪師) has a great Mahayana heart; he is practically the king of India, what a remarkable person!' That's how people praised him. Prior to this, the Shramana Zhi Faling (支法領) had obtained the first part of the Avatamsaka Sutra (華嚴經), consisting of 36,000 verses, in Khotan (于闐), but it had not yet been translated. In the fourteenth year of the Yixi (義熙) era, Meng Yi (孟顗), the Governor of Wu Commandery (吳郡), and Chu Shudu (褚叔度), the General of the Right Guard, invited Kumarajiva to be the chief translator. Kumarajiva held the original Sanskrit text and, together with the Shramanas Fa Ye (法業), Hui Yan (慧嚴), and more than a hundred others, translated it at Daochang Temple, interpreting and determining the meaning of the text, harmonizing Chinese and Western cultures, and exquisitely grasping the meaning of the sutra. Therefore, Daochang Temple still has the Huayan Hall (華嚴堂). In addition, the Shramana Fa Xian (法顯) obtained the Sanskrit version of the Mahasanghika Vinaya (僧祇律) in the Western Regions (西域) and also requested Kumarajiva to translate it into Jin Chinese.
語在顯傳。其先後所出觀佛三昧海六卷。泥洹及修行方便論等。凡一十五部。一百十有七卷為究其幽旨妙盡文意。賢以元嘉六年卒。春秋七十有一矣。
曇無讖第七
曇無讖。或云曇摩懺。或云曇無懺。蓋取梵音不同也。其本中天竺人。六歲遭父喪。隨母傭織㲩𣰆為業。見沙門達摩耶舍。此云法明。道俗所崇豐于利養。其母美之。故以讖為其弟子。十歲同學數人讀咒聰敏出羣。誦經日得萬餘言。初學小乘兼覽五明諸論。講說精辯莫能酬抗。后遇白頭禪師。共讖論議。習業既異。交諍十旬。讖雖攻難鋒起。而禪師終不肯屈。讖伏其精理。乃謂禪師曰。頗有經典可得見不。禪師即授以樹皮涅槃經本。讖尋讀驚悟方自慚恨。以為坎井之識久迷大方。於是集眾悔過。遂專大乘。至年二十誦大小乘經二百餘萬言。讖從兄善能調象。騎殺王所乘白耳大象。王怒誅之。令曰。敢有視者夷三族。親屬莫敢往者。讖哭而葬之。王怒欲誅讖。讖曰。王以法故殺之。我以親而葬之。並不違大義。何為見怒。傍人為之寒心。其神色自若。王奇其志氣。遂留供養之。讖明解咒術所向皆驗。西域號為大咒師。后隨王入山。王渴須水不能得。讖乃密咒石出水。因贊曰。大王惠澤所感遂使枯石生泉。鄰國聞者皆嘆王德。於時雨澤甚調百姓歌
【現代漢語翻譯】 現代漢語譯本： 語在顯傳。他先後譯出了《觀佛三昧海經》六卷、《泥洹經》以及《修行方便論》等，總共一十五部，一百一十七卷。爲了探究其中的深奧旨意，窮盡文字的意蘊，沮渠蒙遜於元嘉六年去世，享年七十一歲。
曇無讖第七
曇無讖，也作曇摩懺，或曇無懺，這大概是梵語發音的差異導致的。他原本是中天竺人。六歲時父親去世，跟隨母親以替人織毯為生。他見到沙門達摩耶舍（意為法明），達摩耶舍受到道俗的崇敬，擁有豐厚的供養。他的母親很羨慕，因此讓曇無讖做了他的弟子。十歲時，曇無讖與幾位同學一起學習咒語，他的聰敏超過了其他人。他每天誦經能達到一萬多字。起初他學習小乘佛教，兼覽五明論等各種論著，講說精妙辯才無礙，沒有人能與他抗衡。後來他遇到一位白頭禪師，與曇無讖辯論。由於所學不同，雙方爭論了十天。曇無讖雖然攻勢猛烈，但禪師始終不肯屈服。曇無讖佩服他的精深道理，於是對禪師說：『有沒有什麼經典可以讓我看看？』禪師就給了他用樹皮書寫的《涅槃經》原本。曇無讖閱讀後震驚醒悟，這才感到慚愧悔恨，認為自己像井底之蛙一樣，長期迷失在大方向上。於是他召集眾人懺悔過錯，從此專心研究大乘佛教。到二十歲時，他能背誦大小乘經典二百多萬字。曇無讖的堂兄擅長馴象，騎象時殺死了國王所乘的白耳大象。國王大怒，要處死他，並下令說：『膽敢去看的人，滅三族。』親屬們都不敢前往。曇無讖哭著埋葬了他。國王憤怒地要處死曇無讖。曇無讖說：『國王因為法律的緣故殺了他，我因為親情的緣故埋葬了他，我們都沒有違背大義，為什麼要發怒呢？』旁邊的人都為他感到害怕，但他神色自若。國王驚奇他的志氣，於是留下他供養。曇無讖精通咒術，所向披靡，在西域被稱為大咒師。後來他跟隨國王入山，國王口渴需要水卻無法得到。曇無讖就秘密地念咒，使石頭流出水來。於是他讚歎說：『大王您的恩惠感應，竟然使枯石生出泉水。』鄰國聽到這件事的人都讚歎國王的德行。當時雨水調和，百姓歌頌。
【English Translation】 English version: His words are clearly transmitted. He successively translated the six volumes of the Guan Fo Sanmei Hai Jing (Sūtra on the Ocean-like Samādhi of Visualizing the Buddha), the Nirvana Sutra, and the Treatise on Skillful Means in Practice, totaling fifteen works in one hundred and seventeen volumes. In order to investigate their profound meaning and exhaust the intent of the texts, Juqu Mengxun died in the sixth year of Yuanjia (429 CE) at the age of seventy-one.
Dharmakṣema the Seventh
Dharmakṣema, also known as Dharmacandra or Dharmakṣānti, likely due to variations in Sanskrit pronunciation. He was originally from Central India. At the age of six, his father passed away, and he and his mother made a living by weaving carpets. He saw the śramaṇa Dharmayaśas (meaning 'Glory of Dharma'), who was revered by both clergy and laity and received abundant offerings. His mother admired this, so she made Dharmakṣema his disciple. At the age of ten, Dharmakṣema studied mantras with several classmates, and his intelligence surpassed the others. He could recite over ten thousand words of scripture daily. Initially, he studied Hīnayāna Buddhism and also perused the five sciences and various treatises. His lectures were eloquent and unhindered, and no one could contend with him. Later, he met a white-haired meditation master and debated with Dharmakṣema. Because their studies differed, they argued for ten days. Although Dharmakṣema's attacks were fierce, the meditation master never yielded. Dharmakṣema was impressed by his profound reasoning and said to the meditation master, 'Are there any scriptures that I could see?' The meditation master then gave him a Nirvana Sutra written on tree bark. Dharmakṣema read it and was shocked and awakened, feeling ashamed and regretful, believing that he was like a frog in a well, long lost in the grand direction. Therefore, he gathered the people to repent of his faults and devoted himself to Mahāyāna Buddhism. By the age of twenty, he could recite over two million words of both Hīnayāna and Mahāyāna scriptures. Dharmakṣema's cousin was skilled at taming elephants. While riding an elephant, he killed the white-eared elephant ridden by the king. The king was furious and wanted to execute him, and he ordered, 'Anyone who dares to look will have their three clans exterminated.' The relatives did not dare to go. Dharmakṣema wept and buried him. The king angrily wanted to execute Dharmakṣema. Dharmakṣema said, 'The king killed him because of the law, and I buried him because of kinship. Neither of us violated great righteousness. Why are you angry?' The people around him were frightened for him, but his expression was calm. The king was amazed by his ambition and left him to be supported. Dharmakṣema was proficient in mantras, and everything he did was effective. In the Western Regions, he was known as a great mantra master. Later, he followed the king into the mountains, and the king was thirsty and needed water but could not get it. Dharmakṣema secretly chanted a mantra, causing water to flow from the stone. Then he praised, 'The king's grace has caused the dry stone to produce a spring.' Those who heard of this in neighboring countries all praised the king's virtue. At that time, the rain was timely, and the people sang.
詠。王悅其道術深加優寵。頃之王意稍歇待之漸薄。讖以久處致厭。乃辭往罽賓。赍大涅槃前分十卷並菩薩戒經菩薩戒本等。彼國多學小乘不信涅槃。乃東適龜茲。頃之復進到姑臧止於傳舍。慮失經本枕之而寢。有人牽之在地。讖驚覺謂是盜者。如此三夕。聞空中語曰。此如來解脫之藏。何以枕之。讖乃慚悟別置高處。夜有盜之者。數過提舉。竟不能勝。明且讖將經去不以為重。盜者見之。謂是聖人。悉來拜謝。河西王沮渠蒙遜僣據涼土。自稱為王。聞讖名呼與相見。接待甚厚。蒙遜素奉大法志在弘通。欲請出經本。讖以未參土言又無傳譯。恐言舛于理不許即翻。於是學語三年方譯寫初分十卷。時沙門慧嵩道朗獨步河西。值其宣出經藏。深相推重。轉易梵文嵩公筆受。道俗數百人疑難縱橫。讖臨機釋滯清辯若流。兼富於文藻辭制華密。嵩朗等更請廣出諸經。次譯大集大云悲華地持優婆塞戒金光明海龍王菩薩戒本等六十餘萬言。讖以涅槃經本品數未足。還外國究尋。值其母亡遂留歲余。後於于闐更得經本中分。復還姑臧譯之。后又遣使于闐尋得後分。於是續譯為三十三卷。以偽玄始三年初就翻譯。至玄始十年十月二十三日三帙方竟。即宋武永初二年也。讖云。此經梵本本三萬五千偈。於此方減百萬言。今所出者止一萬餘
偈。讖嘗告蒙遜云。有鬼入聚落必多災疫。遜不信。欲躬見為驗。讖即以術加遜。遜見而駭怖。讖曰。宜潔誠齋戒神咒驅之。乃讀咒三日。謂遜曰。鬼已去矣。時境首有見鬼者云。見數百疫鬼奔驟而逝。境內獲安讖之力也。遜益加敬事。至遜偽承玄二年。蒙遜濟河伐乞伏暮末于抱罕。以世子興國為前驅。為末軍所敗。興國擒焉。后乞伏失守。暮末與興國俱獲于赫連定定。后為吐谷渾所破。興國遂為亂兵所殺。遜大怒謂事佛無應。即遣斥沙門五十已下皆令罷道。蒙遜先為母造丈六石像。像遂泣涕流淚。讖又格言致諫。遜乃改心而悔焉。時魏虜托跋燾聞讖有道術。遣使迎請。且告遜曰。若不遣讖便即加兵。遜既事讖日久未忍聽去。后又遣偽太常高平公李順策拜蒙遜為使持節侍中都督涼州西域諸軍事太傅驃騎大將軍涼州牧涼王。加九錫之禮。又命遜曰。聞彼有曇摩讖法師。博通多識羅什之流。秘咒神驗澄公之匹。朕思欲講道可馳驛送之。遜與李順宴于新樂門上。遜謂順曰。西蕃老臣蒙遜奉事朝廷不敢違失。而天子信納佞言茍見蹙迫。前遣表求留曇無讖。而今便來徴索。此是門師當與之俱死實不惜殘年。人生一死詎覺幾時。順曰王款誠先著遣愛子入侍。朝廷欽王忠績。故顯加殊禮。而王以此一胡道人虧山嶽之功。不忍一朝之忿
。損由來之美。豈朝廷相待之厚。竊為大王不取。主上虛襟之至。弘文所知。弘文者遜所遣聘魏使也。遜曰。太常口美如蘇秦。恐情不副辭耳。遜既吝讖不遣。又迫魏之強。至遜義和三年三月。讖固請西行更尋涅槃後分。遜忿其欲去。乃密圖害讖。偽以資糧發遣。厚贈寶貨。臨發之日。讖乃流涕告眾曰。讖業對將至。眾聖不能救矣。以本有心誓義不容停。比發遜果遣刺客。于路害之。春秋四十九。是歲宋元嘉十年也。黑白遠近咸共惜焉。既而遜左右常白日見鬼神以劍擊遜。至四月遜寢疾而亡。初讖在姑臧。有張掖沙門道進。欲從讖受菩薩戒。讖云。且悔過乃竭誠七日七夜。至第八日詣讖求受。讖忽大怒。進更思惟。但是我業障未消耳。乃戮力三年。且禪且懺。進即于定中見釋迦文佛與諸大士授己戒法。其夕同止十餘人。皆感夢如進所見。進欲詣讖說之。未及至數十步讖驚起唱言。善哉善哉。已感戒矣。吾當更為汝作證。次第于佛像前為說戒相。時沙門道朗振譽關西。當進感戒之夕。朗亦通夢。乃自卑戒臘求為法弟。於是從進受者千有餘人。傳授此法迄至於今。皆讖之餘則。有別記云。菩薩地持經應是伊波勒菩薩傳來此土。後果是讖所傳譯。疑讖或非凡也。蒙遜有從弟沮渠安陽侯者。為人強志疏通涉獵書記。因讖入河西
弘闡佛法。安陽乃閱意內典奉持五禁。所讀眾經即能諷誦。常以為務學。多聞大士之盛業。少時求法度流沙至於闐于瞿摩帝大寺遇天竺法師佛馱斯那。咨問道義。斯那本學大乘。天才秀髮誦半億偈。明瞭禪法故西方諸國。號為人中師子。安陽從受禪秘要治病經。因其梵本。口誦通利。既而東歸向邑于高昌。得觀世音彌勒二觀經各一卷。及還河西即譯出禪要。轉為晉文。及偽魏吞併西涼。乃南奔于宋。晦志卑身不交人世。常游塔寺以居士身畢世。初出彌勒。觀音二觀經。丹陽尹孟顗。見而善之。深加賞接。后竹園寺慧𤀹尼。復請出禪經。安陽既通習積以臨筆無滯。旬有七日出為五卷。頃之又于鐘山定林寺。出佛父般泥洹經一卷。安陽居絕妻拏無慾榮利。從容法侶宣通正法。是以黑白咸敬而嘉焉。后遘疾而終。讖所出諸經。至元嘉中方傳建業。道場慧觀法師志欲重尋涅槃後分。乃啟宋太祖資給遣沙門道普將書吏十人西行尋經。至長廣郡舶破傷足因疾而卒。普臨終嘆曰。涅槃後分與宋地無緣矣。普本高昌人。經游西域遍歷諸國。供養尊影頂戴佛缽。四塔道樹足跡形像。無不瞻覿。善梵書備諸國語游履異域。別有大傳。時高昌復有沙門法盛。亦經往外國立傳。凡有四卷。又有竺法維釋僧表並經往佛國云云。
高僧傳卷第
【現代漢語翻譯】 現代漢語譯本： 弘揚和闡釋佛法。安陽（An Yang，人名）閱讀並理解佛教經典，奉行五戒。他所讀的眾多經典都能背誦。他經常以博學多聞的大菩薩為榜樣。年輕時，他爲了求法，穿越流沙到達于闐（Yutian，古代西域國名），在於瞿摩帝大寺（Gomati Vihara）遇到了天竺（India）法師佛馱斯那（Buddhasena）。向他請教佛法要義。佛馱斯那原本學習大乘佛教，天資聰穎，能誦半億偈頌。他精通禪法，因此在西方各國被譽為『人中獅子』。安陽向他學習了禪定秘要和治療疾病的經典，依靠梵文原本，口誦流利。之後他向東返回，在高昌（Gaochang，古代地名）得到了《觀世音經》（Avalokitesvara Sutra）和《彌勒經》（Maitreya Sutra）各一卷。回到河西（Hexi，地名）后，他立即翻譯出《禪要經》（Dhyana Sutra），將其轉譯為晉文。等到偽魏（Pseudo-Wei Dynasty）吞併西涼（Western Liang），他便向南逃奔到宋（Song Dynasty）。他隱藏自己的志向，謙卑處世，不與世人交往。經常遊歷于佛塔寺廟，以居士的身份度過一生。最初翻譯出《彌勒經》和《觀音經》時，丹陽尹（Danyang Governor）孟顗（Meng Yi，人名）見到后非常讚賞，對他深加禮遇。後來竹園寺（Zhuyuan Temple）的慧𤀹尼（Huixian Ni，人名）又請求他翻譯禪經。安陽精通佛法，積累深厚，因此下筆流暢無阻。用了十七天的時間翻譯出五卷。不久之後，他又在鐘山（Zhongshan Mountain）定林寺（Dinglin Temple）翻譯出《佛父般泥洹經》（Buddha-Father Nirvana Sutra）一卷。安陽獨身居住，沒有妻子兒女，不貪圖榮華利祿，從容地與法侶們宣揚正法。因此，僧俗大眾都尊敬和讚揚他。後來他因病去世。安陽所翻譯的眾多經典，直到元嘉（Yuanjia，年號）年間才傳到建業（Jianye，地名）。道場寺（Daochang Temple）的慧觀法師（Huiguan Fashi，人名）立志重新尋找《涅槃經》（Nirvana Sutra）的後半部分，於是稟告宋太祖（Song Taizu），請求資助，派遣沙門道普（Daopu，人名）帶領十名書吏西行尋經。到達長廣郡（Changguang Prefecture）時，船隻破損，道普傷了腳，因病去世。道普臨終時嘆息道：『《涅槃經》的後半部分與宋地沒有緣分啊！』道普原本是高昌人，曾經遊歷西域各國，供養佛像，頂戴佛缽，瞻仰四塔、菩提樹、佛足跡等聖蹟。他精通梵文，通曉各國語言，遊歷異國他鄉。關於他的事蹟，另有詳細的傳記。當時高昌還有沙門法盛（Fasheng，人名），也曾前往外國，並立傳，共有四卷。還有竺法維（Zhufawi，人名）和釋僧表（Shi Sengbiao，人名）也曾前往佛國等等。 《高僧傳》（Biographies of Eminent Monks）卷第幾
【English Translation】 English version: Propagating and elucidating the Buddha's Dharma. An Yang (personal name) read and comprehended the Buddhist scriptures, upholding the five precepts. He could recite all the numerous scriptures he had read. He often took the learned and widely-heard great Bodhisattvas as his model. In his youth, seeking the Dharma, he crossed the shifting sands to Yutian (ancient kingdom in the Western Regions), and at the Gomati Vihara encountered the Indian Dharma master Buddhasena (personal name). He consulted him on the essential meanings of the Dharma. Buddhasena originally studied Mahayana Buddhism, and was gifted with intelligence, able to recite half a billion verses. He was proficient in Dhyana (meditation) practices, and therefore was praised in Western countries as a 'lion among men'. An Yang learned from him the secret essentials of Dhyana and the sutras for curing diseases, relying on the original Sanskrit text, reciting fluently. Afterwards, he returned eastward, and in Gaochang (ancient place name) obtained one scroll each of the Avalokitesvara Sutra and the Maitreya Sutra. Upon returning to Hexi (place name), he immediately translated the Dhyana Sutra, converting it into Jin script. When the Pseudo-Wei Dynasty annexed Western Liang, he fled south to the Song Dynasty. He concealed his ambitions, humbled himself, and did not associate with the world. He often traveled to pagodas and temples, spending his life as a layman. Initially, when he translated the Maitreya Sutra and the Avalokitesvara Sutra, the Danyang Governor Meng Yi (personal name) saw them and greatly appreciated them, treating him with deep respect. Later, the nun Huixian (personal name) of Zhuyuan Temple requested him to translate the Dhyana Sutra. An Yang was proficient in the Dharma and had accumulated deep knowledge, so his writing flowed smoothly without obstruction. He spent seventeen days translating it into five scrolls. Soon after, at Dinglin Temple on Zhongshan Mountain, he translated one scroll of the Buddha-Father Nirvana Sutra. An Yang lived alone, without wife or children, not coveting glory or profit, calmly proclaiming the true Dharma with his Dharma companions. Therefore, both monks and laypeople respected and praised him. Later, he fell ill and passed away. The numerous scriptures translated by An Yang were not transmitted to Jianye (place name) until the Yuanjia era. The Dharma master Huiguan (personal name) of Daochang Temple aspired to rediscover the latter part of the Nirvana Sutra, so he reported to Emperor Taizu of Song, requesting funding to send the Shramana Daopu (personal name) with ten scribes to travel west in search of the sutra. Arriving at Changguang Prefecture, the ship was damaged, and Daopu injured his foot, dying from illness. On his deathbed, Daopu sighed, 'The latter part of the Nirvana Sutra has no affinity with the land of Song!' Daopu was originally from Gaochang, and had traveled to various countries in the Western Regions, making offerings to Buddha images, reverently holding the Buddha's alms bowl, and venerating the four stupas, the Bodhi tree, and the footprints of the Buddha. He was proficient in Sanskrit, understood the languages of various countries, and traveled to foreign lands. There is a separate detailed biography about his deeds. At that time, there was also the Shramana Fasheng (personal name) from Gaochang, who also went to foreign countries and wrote a biography, totaling four scrolls. There were also Zhufawi (personal name) and Shi Sengbiao (personal name) who also went to the Buddha-lands, and so on. From the Biographies of Eminent Monks, Volume [Number]
二 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第三
梁會稽嘉祥寺沙門釋慧皎撰
譯經下釋法顯一釋曇無竭二佛馱什三浮陀跋摩四釋智嚴五釋寶云六求那跋摩七僧伽跋摩八曇摩密多九釋智猛十疆良耶舍十一求那跋陀羅十二求那毗地十三
釋法顯姓龔。平陽武陽人。有三兄並髫齔而亡。父恐禍及顯。三歲便度為沙彌。居家數年病篤欲死。因以送還寺信宿便差。不肯復歸。其母欲見之不能得。后為立小屋于門外以擬去來。十歲遭父憂。叔父以其母寡獨不立。逼使還俗。顯曰。本不以有父而出家也。正欲遠塵離俗故入道耳。叔父善其言乃止。頃之母喪。至性過人。葬事畢仍即還寺。嘗與同學數十人于田中刈稻。時有饑賊欲奪其谷。諸沙彌悉奔走。唯顯獨留。語賊曰。若欲須谷隨意所取。但君等昔不佈施。故致饑貧。今復奪人恐來世彌甚。貧道預為君憂耳。言訖即還。賊棄谷而去。眾僧數百人莫不歎服。及受大戒志行明敏儀軌整肅。常慨經律舛闕。誓志尋求。以晉隆安三年。與同學慧景道整慧應慧嵬等。發自長安。西渡流沙。上無飛鳥下無走獸。四顧茫茫莫測所之。唯視日以準東西。望人骨以標行路耳。屢有熱風惡鬼遇之必死。顯任緣委命直過險難。有頃至蔥嶺。嶺冬夏積雪。
【現代漢語翻譯】 現代漢語譯本 二 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第三
梁會稽嘉祥寺沙門釋慧皎撰
譯經下 釋法顯（Gong Sun Fa Xian）一 釋曇無竭（Dharmakshema）二 佛馱什（Buddhajiva）三 浮陀跋摩（Buddhabhadra）四 釋智嚴（Zhiyan）五 釋寶云（Baoyun）六 求那跋摩（Gunavarman）七 僧伽跋摩（Sanghavarman）八 曇摩密多（Dharmamitra）九 釋智猛（Zhimeng）十 疆良耶舍（Kalayashas）十一 求那跋陀羅（Gunabhadra）十二 求那毗地（Gunavriddhi）十三
釋法顯（Fa Xian）姓龔，是平陽武陽人。他有三個哥哥都在年幼時去世。他的父親擔心災禍降臨到法顯（Fa Xian）身上，在他三歲時就讓他出家做了沙彌。在家住了幾年后，法顯（Fa Xian）病重，生命垂危。因此把他送回寺廟，住了一夜就痊癒了。法顯（Fa Xian）不肯再回家。他的母親想見他卻見不到，後來在門外建了一間小屋，以便法顯（Fa Xian）來往。十歲時，法顯（Fa Xian）遭遇父親去世。叔父認為他的母親寡居難以自立，強迫法顯（Fa Xian）還俗。法顯（Fa Xian）說：『我出家並不是因為有父親，而是爲了遠離塵世的煩惱才入道的。』叔父認為他說得有道理，就作罷了。不久，法顯（Fa Xian）的母親也去世了，法顯（Fa Xian）的孝心超過常人。安葬完畢后，立刻返回寺廟。曾經和幾十個同學在田里收割稻穀。當時有飢餓的盜賊想要搶奪他們的穀物，其他的沙彌都跑開了，只有法顯（Fa Xian）獨自留下。他對盜賊說：『如果你們需要穀物，可以隨意拿取。只是你們過去不肯佈施，才導致飢餓貧困。現在又搶奪別人的東西，恐怕來世會更加貧困。貧道提前為你們擔憂啊。』說完就回去了。盜賊丟下穀物離開了。幾百個僧人都歎服不已。等到受了具足戒后，法顯（Fa Xian）志向堅定，聰敏過人，儀容舉止莊重嚴肅。他常常慨嘆經律存在缺失，立誓要尋求真經。在晉朝隆安三年，與同學慧景（Huijing）、道整（Daozheng）、慧應（Huiying）、慧嵬（Huiwei）等人，從長安出發，向西渡過流沙。上面沒有飛鳥，下面沒有走獸。四處張望，茫茫一片，不知該往哪裡去。只能看太陽來確定東西方向，望人骨來標記道路。常常遇到熱風和惡鬼，遇到就必死無疑。法顯（Fa Xian）聽從命運的安排，將生命託付給佛，逕直通過了這些艱難險阻。不久到達蔥嶺（Pamir Mountains）。蔥嶺（Pamir Mountains）冬夏都積著雪。
【English Translation】 English version II Taisho Tripitaka Volume 50, No. 2059, Biographies of Eminent Monks
Biographies of Eminent Monks, Volume 3
Compiled by the Monk Hui Jiao of Jiaxiang Temple in Kuaiji, Liang Dynasty
Translators of Sutras (Part 2):釋法顯 (Fa Xian) 一 釋曇無竭 (Dharmakshema) 二 佛馱什 (Buddhajiva) 三 浮陀跋摩 (Buddhabhadra) 四 釋智嚴 (Zhiyan) 五 釋寶云 (Baoyun) 六 求那跋摩 (Gunavarman) 七 僧伽跋摩 (Sanghavarman) 八 曇摩密多 (Dharmamitra) 九 釋智猛 (Zhimeng) 十 疆良耶舍 (Kalayashas) 十一 求那跋陀羅 (Gunabhadra) 十二 求那毗地 (Gunavriddhi) 十三
釋法顯 (Fa Xian), whose surname was Gong, was a native of Wuyang in Pingyang. He had three elder brothers who all died in their childhood. His father, fearing that misfortune would befall Fa Xian, had him ordained as a novice monk at the age of three. After living at home for several years, Fa Xian became seriously ill and was on the verge of death. He was sent back to the temple, and he recovered overnight. Fa Xian refused to return home. His mother wanted to see him but could not, so she built a small hut outside the gate for Fa Xian to come and go. At the age of ten, Fa Xian's father passed away. His uncle, considering his mother a widow unable to support herself, forced Fa Xian to return to lay life. Fa Xian said, 'I did not become a monk because of my father, but to distance myself from worldly troubles.' His uncle, finding his words reasonable, let it be. Soon after, Fa Xian's mother also passed away, and Fa Xian's filial piety surpassed ordinary people. After the funeral, he immediately returned to the temple. Once, he and dozens of fellow students were harvesting rice in the fields. At that time, some hungry thieves wanted to steal their grain. All the novice monks ran away, except for Fa Xian, who stayed behind alone. He said to the thieves, 'If you need grain, take whatever you want. But because you did not give alms in the past, you are now hungry and poor. If you steal from others now, I fear you will be even poorer in the next life. I am worried about you in advance.' After speaking, he returned. The thieves abandoned the grain and left. Hundreds of monks were amazed and admired him. After receiving the full precepts, Fa Xian's aspirations were firm, his intelligence was outstanding, and his demeanor was dignified and solemn. He often lamented the deficiencies in the scriptures and vows to seek the true scriptures. In the third year of the Long'an era of the Jin Dynasty, he and his fellow students Huijing, Daozheng, Huiying, Huiwei, and others set out from Chang'an and crossed the shifting sands to the west. There were no birds flying above and no beasts running below. Looking around, it was a vast expanse, and they did not know where to go. They could only look at the sun to determine the east and west directions and look at human bones to mark the road. They often encountered hot winds and evil spirits, and encountering them meant certain death. Fa Xian entrusted his life to fate and passed through these difficulties and dangers. Soon, they arrived at the Pamir Mountains. The Pamir Mountains are covered with snow in both winter and summer.
有惡龍吐毒風雨沙礫。山路艱危壁立千仞。昔有人鑿石通路傍施梯道。凡度七百餘所。又躡懸絙過河數十餘處。皆漢之張騫甘父所不至也。次度小雪山遇寒風暴起。慧景噤戰不能前。語顯曰。吾其死矣。卿可前去勿得俱殞。言絕而卒。顯撫之泣曰。本圖不果命也。奈何復自力孤行。遂過山險。凡所經歷三十餘國。將至天竺。去王舍城三十餘里有一寺。逼冥過之。顯明旦欲詣耆阇崛山。寺僧諫曰。路甚艱阻。且多黑師子亟經啖人。何由可至。顯曰。遠涉數萬誓到靈鷲。身命不期出息非保。豈可使積年之誠既至而廢耶。雖有險難吾不懼也。眾莫能止。乃遣兩僧送之。顯既至山。日將曛夕欲遂停宿。兩僧危懼舍之而還。顯獨留山中燒香禮拜。翹感舊跡如睹聖儀。至夜有三黑師子來蹲顯前舐唇搖尾。顯誦經不輟一心念佛。師子乃低頭下尾伏顯足前。顯以手摩之。咒曰。若欲相害待我誦竟。若見試者可便退矣。師子良久乃去。明晨還返路窮幽梗。止有一逕通行。未至里餘忽逢一道人。年可九十。容服粗素而神氣俊遠。顯雖覺其韻高而不悟是神人。后又逢一少僧。顯問曰。向耆年是誰耶。答云。頭陀迦葉大弟子也。顯方大惋恨。更追至山所。有橫石塞于室口遂不得入。顯流涕而去。進至迦施國。國有白耳龍。每與眾僧約令國內豐熟
【現代漢語翻譯】 現代漢語譯本 有惡龍吐出帶有毒性的狂風、暴雨和沙礫。山路艱難危險，峭壁聳立千仞。過去有人開鑿石頭修路，在旁邊設定梯道，總共經過七百多處。又踩著懸空的繩索渡河數十餘處，這些地方都是漢朝的張騫、甘父沒有到達過的。接著翻越小雪山，遇到寒風突然颳起，慧景凍得發抖，不能前進，對法顯說：『我大概要死了。你可以前去，不要一起死在這裡。』說完就去世了。法顯撫摸著他的遺體哭泣說：『本來計劃沒有實現，這是命啊。我怎麼能獨自前行呢？』於是克服山路的危險，總共經歷了三十多個國家，將要到達天竺（India）。距離王舍城（Rajagriha）三十多里有一座寺廟，天黑時經過那裡。法顯第二天早上想要去耆阇崛山（Grdhrakuta）。寺廟的僧人勸阻他說：『路非常艱難險阻，而且有很多黑色的獅子經常吃人，怎麼能到達呢？』法顯說：『我遠涉數萬里，發誓要到達靈鷲山（Grdhrakuta），生命不值得期待，氣息不能保證，怎麼能使多年積累的誠心，已經到達這裡卻廢棄呢？即使有危險，我也不害怕。』眾人不能阻止他，於是派遣兩名僧人送他。法顯到達山後，太陽將要落山，想要在那裡住宿。兩名僧人感到害怕，捨棄他離開了。法顯獨自留在山中，燒香禮拜，懷念舊的遺蹟，好像看到了聖人的儀容。到了晚上，有三隻黑色的獅子來到法顯面前，舔著嘴唇，搖著尾巴。法顯誦經不停，一心念佛。獅子就低下頭，垂下尾巴，趴在法顯的腳前。法顯用手撫摸它們，唸咒說：『如果想要加害我，等我誦經完畢。如果只是試探我，就可以退下了。』獅子過了很久才離開。第二天早上返回，道路窮盡，幽深閉塞，只有一條小路可以通行。還沒到一里多路，忽然遇到一位道人，年紀大約九十歲，容貌服飾粗陋樸素，但神氣俊朗飄逸。法顯雖然覺得他氣韻高雅，但沒有意識到是神人。後來又遇到一位年輕的僧人，法顯問他說：『剛才那位老者是誰呀？』回答說：『是頭陀迦葉（Mahakasyapa）的大弟子。』法顯非常惋惜後悔，再次追到山洞那裡，有橫著的石頭堵塞在洞口，於是不能進入。法顯流著眼淚離開了。前進到達迦施國（Kasi），國家裡有白耳龍（White-eared Dragon），經常與眾僧約定，使國內風調雨順，五穀豐登。
【English Translation】 English version There were evil dragons that spewed poisonous winds, rain, sand, and gravel. The mountain paths were treacherous and dangerous, with cliffs rising thousands of feet. In the past, someone had carved stones to make roads and built ladder paths alongside them, passing through more than seven hundred places. They also crossed dozens of rivers by treading on suspended ropes, places that Zhang Qian (a Han dynasty envoy) and Gan Fu (another Han dynasty explorer) had never reached. Next, they crossed the Lesser Snow Mountains and encountered a sudden burst of cold wind. Huijing (name of a monk) shivered and could not move forward, saying to Faxian (name of a monk): 'I am probably going to die. You should go on ahead and not perish together.' He died after saying this. Faxian stroked his body and wept, saying, 'The original plan has not been fulfilled; this is fate. How can I continue alone?' So he overcame the dangers of the mountain roads, passing through more than thirty countries in all, and was about to reach India (Tian竺). About thirty li (Chinese mile) away from Rajagriha (王舍城), there was a temple, and they passed by it in the dark. The next morning, Faxian wanted to go to Grdhrakuta Mountain (耆阇崛山). The monks in the temple advised him, saying, 'The road is very difficult and dangerous, and there are many black lions that often eat people. How can you reach it?' Faxian said, 'I have traveled tens of thousands of li, vowing to reach Vulture Peak (靈鷲). Life is not to be expected, and breath cannot be guaranteed. How can I allow years of accumulated sincerity to be abandoned after reaching this point? Even if there are dangers, I am not afraid.' The monks could not stop him, so they sent two monks to accompany him. After Faxian arrived at the mountain, the sun was setting, and he wanted to stay there overnight. The two monks were afraid and abandoned him, leaving. Faxian stayed alone in the mountain, burning incense and paying homage, recalling the old traces as if he were seeing the appearance of a saint. At night, three black lions came to Faxian, licking their lips and wagging their tails. Faxian recited scriptures without stopping, focusing his mind on the Buddha. The lions lowered their heads, drooped their tails, and lay down at Faxian's feet. Faxian stroked them with his hand and chanted a mantra, saying, 'If you want to harm me, wait until I finish reciting the scriptures. If you are just testing me, you may leave.' The lions left after a long time. The next morning, he returned, and the road was exhausted, deep and blocked, with only a small path to pass through. Before reaching more than a li, he suddenly met a Taoist, about ninety years old, with a rough and simple appearance, but with a handsome and distant spirit. Although Faxian felt that his aura was elegant, he did not realize that he was a divine being. Later, he met a young monk, and Faxian asked him, 'Who was that old man just now?' He replied, 'He is the great disciple of Mahakasyapa (頭陀迦葉).' Faxian regretted it very much and chased after him to the mountain cave, but there was a horizontal stone blocking the entrance, so he could not enter. Faxian left in tears. He advanced to Kasi (迦施國), where there was a White-eared Dragon (白耳龍) in the country, which often made agreements with the monks to ensure that the country would have good weather and abundant harvests.
。皆有信效。沙門為起龍舍並設福食。每至夏坐訖龍輒化作一小蛇。兩耳悉白。眾咸識是龍。以銅盂盛酪置龍于中。從上座至下行之遍乃化。去年輒一出顯亦親見。后至中天竺于摩竭提邑波連弗阿育王塔南天王寺得摩訶僧祇律。又得薩婆多律抄雜阿毗曇心綖經方等泥洹經等。顯留三年。學梵語梵書。方躬自書寫。於是持經像寄附商客到師子國。顯同旅十餘。或留或亡。顧影唯己。常懷悲慨。忽于玉像前見商人以晉地一白團絹扇供養。不覺悽然下淚。停二年。復得彌沙塞律長雜二含及雜藏本。並漢土所無。既而附商人大舶循海而還。舶有二百許人。值暴風水入眾皆惶懅。即取雜物棄之。顯恐棄其經像。唯一心念觀世音。及歸命漢土眾僧舶任風而去得無傷壞。經十餘日達耶婆提國。停五月。復隨他商東適廣州。舉帆二十餘日。夜忽大風合舶震懼。眾咸議曰。坐載此沙門使我等狼狽。不可以一人故令一眾俱亡。共欲推之。法顯檀越厲聲呵商人曰。汝若下此沙門亦應下我。不爾便當見殺。漢地帝王奉佛敬僧。我至彼告王必當罪汝。商人相視失色僶俯而止。既水盡糧竭唯任風隨流。忽至岸見藜藋菜。依然知是漢地。但未測何方。即乘船入浦尋村見獵者二人。顯問此是何地耶。獵人曰。此是青州長廣郡牢山南岸。獵人還以告太守李
嶷。嶷素敬信。忽聞沙門遠至躬自迎勞。顯持經像隨還。頃之慾南歸。青州刺史請留過冬。顯曰。貧道投身於不反之地誌在弘通。所期未果不得久停。遂南造京師。就外國禪師佛馱跋陀于道場寺。譯出摩訶僧祇律方等泥洹經雜阿毗曇心垂百餘萬言。顯既出大泥洹經。流佈教化咸使見聞。有一家失其姓名。居近朱雀門世奉正化。自寫一部讀誦供養。無別經室與雜書共屋。后風火忽起延及其家。資物皆盡。唯泥洹經儼然具存。煨燼不侵卷色無改。京師共傳咸嘆神妙。其餘經律未譯。后至荊州卒于辛寺。春秋八十有六。眾咸慟惜。其游履諸國。別有大傳焉。
釋曇無竭。此云法勇。姓李。幽州黃龍人也。幼為沙彌便修苦行。持戒誦經。為師僧所重。嘗聞法顯等躬踐佛國。乃慨然有忘身之誓。遂以宋永初元年招集同志沙門僧猛曇朗之徒二十五人。共赍幡蓋供養之具。發跡北土遠適西方。初至河南國。仍出海西郡。進入流沙到高昌郡。經歷龜茲沙勒諸國。登蔥嶺度雪山。障氣千重層冰萬里。下有大江流急若箭。于東西兩山之脅系索為橋。十人一過到彼岸已舉煙為幟。後人見煙。知前已度方得更進。若久不見煙則知暴風吹索人墮江中。行經三日復過大雪山。懸崖壁立無安足處。石壁皆有故杙孔處處相對。人各執四杙先拔下杙
【現代漢語翻譯】 現代漢語譯本： 釋僧顯。僧顯素來恭敬信奉佛教。忽然聽說有沙門（Śrāmaṇa，出家修道者）從遠方而來，便親自前去迎接慰勞。恭敬地拿著經書和佛像跟隨沙門返回。不久之後，僧顯想要南歸。青州刺史請求他留下過冬。僧顯說：『貧道（謙稱）已經投身於不退轉之地，志向在於弘揚佛法，希望能夠廣為傳播，不能久留。』於是南下前往京師，在道場寺跟隨外國禪師佛馱跋陀（Buddhabhadra）翻譯出《摩訶僧祇律》（Mahāsaṃghika-vinaya）、《方等泥洹經》（Vaipulya Nirvana Sutra）、《雜阿毗曇心》（Sam yuktabhidharmahṛdaya）等，總計百餘萬字。僧顯翻譯出《大泥洹經》（Mahāparinirvāṇa Sūtra）后，廣為流傳教化，使人們都能聽聞。有一戶人家，已經忘記了他們的姓名，住在靠近朱雀門的地方，世代信奉正法。他們親自抄寫了一部《泥洹經》（Nirvana Sutra），並讀誦供養。因為沒有單獨的經室，便與雜書放在一起。後來，突然發生火災，蔓延到他們家，所有的財物都燒燬了，只有《泥洹經》（Nirvana Sutra）完好無損地儲存了下來。灰燼沒有侵蝕，書卷的顏色也沒有改變。京師的人們都傳頌這件事，感嘆其神奇。其餘的經律沒有翻譯。後來，僧顯到達荊州，在辛寺圓寂。享年八十六歲。人們都悲痛惋惜。他遊歷各國的經歷，另有傳記記載。
釋曇無竭，意為法勇。姓李，是幽州黃龍人。年幼時就做了沙彌（Śrāmaṇera，佛教出家男子），便修行苦行，持戒誦經，被師父和僧眾所器重。曾經聽說法顯等人親自前往佛國，於是慨然立下不顧自身安危的誓言。於是在宋永初元年，招集志同道合的沙門（Śrāmaṇa，出家修道者）僧猛、曇朗等人共二十五人，一起帶著幡蓋等供養的器具，從北方出發，前往遙遠的西方。最初到達河南國，然後出海西郡，進入流沙，到達高昌郡，經歷了龜茲、沙勒等國，登上蔥嶺，度過雪山。那裡有千重瘴氣，萬里冰層。下面有大江，水流湍急如箭。於是在東西兩山的山腰上繫上繩索作為橋樑。每次十個人一起通過，到達彼岸后就舉起煙作為訊號。後面的人看到煙，就知道前面的人已經通過，才能繼續前進。如果很久沒有看到煙，就知道是暴風吹斷繩索，人掉入江中。行走了三天，又度過大雪山。懸崖峭壁，沒有可以安放腳的地方。石壁上都有以前的木樁孔，處處相對。人們各自拿著四根木樁，先拔下下面的木樁
【English Translation】 English version: Śramaṇa Sengxian. Sengxian was always respectful and faithful to Buddhism. Suddenly hearing that a Śrāmaṇa (a wandering ascetic) had come from afar, he personally went to greet and comfort him. He respectfully carried the scriptures and Buddha images, following the Śrāmaṇa back. Not long after, Sengxian wanted to return south. The governor of Qingzhou requested him to stay for the winter. Sengxian said, 'This poor monk (humble term) has devoted himself to the irreversible path, and his ambition lies in propagating the Dharma, hoping to spread it widely. I cannot stay for long.' So he went south to the capital and, at the Daocheng Temple, translated the Mahāsaṃghika-vinaya, the Vaipulya Nirvana Sutra, and the Sam yuktabhidharmahṛdaya with the foreign Dhyana master Buddhabhadra, totaling over a million words. After Sengxian translated the Mahāparinirvāṇa Sūtra, it was widely circulated and taught, so that people could hear about it. There was a family, whose name has been forgotten, living near the Zhuque Gate, who had been devout followers of the true Dharma for generations. They personally copied a Nirvana Sutra and recited and made offerings to it. Because they did not have a separate scripture room, they placed it with miscellaneous books in the same room. Later, a fire suddenly broke out and spread to their house, destroying all their possessions. Only the Nirvana Sutra remained intact. The ashes did not touch it, and the color of the scroll did not change. The people of the capital all spread the story, marveling at its miraculous nature. The remaining Vinaya texts were not translated. Later, Sengxian arrived in Jingzhou and passed away at Xin Temple. He was eighty-six years old. People were all saddened and lamented his passing. His travels to various countries are recorded in another biography.
Śramaṇa Tanwujie, meaning 'Courage of Dharma,' whose surname was Li, was a native of Huanglong in Youzhou. As a Śrāmaṇera (a novice monk) in his youth, he practiced asceticism, upheld the precepts, and recited scriptures, and was respected by his teachers and fellow monks. Having heard that Faxian and others had personally gone to the Buddha-lands, he resolutely made a vow to disregard his own safety. Thus, in the first year of the Yongchu era of the Song dynasty, he gathered twenty-five like-minded Śrāmaṇas (wandering ascetics), including Sengmeng and Tanlang, and together they carried banners, canopies, and other offerings, setting out from the northern lands to the distant West. They first arrived in the kingdom of Henan, then left the Xihai commandery, entered the quicksand, and arrived in the kingdom of Gaochang, passing through the kingdoms of Kucha and Shule, ascending the Pamir Mountains, and crossing the snowy mountains. There were thousands of layers of miasma and tens of thousands of miles of ice. Below was a great river, with a current as swift as an arrow. So they tied ropes to the waists of the eastern and western mountains to make a bridge. Ten people crossed at a time, and after reaching the other shore, they raised smoke as a signal. When the people behind saw the smoke, they knew that the people in front had crossed and could continue forward. If they did not see smoke for a long time, they knew that a storm had broken the ropes and the people had fallen into the river. After traveling for three days, they crossed another great snowy mountain. The cliffs were precipitous, with no place to rest their feet. The stone walls all had old stake holes, facing each other everywhere. Each person held four stakes, first pulling out the lower stake.
手攀上杙展轉相攀。經日方過及到平地相待料檢。同侶失十二人。進至罽賓國禮拜佛缽。停歲余。學梵書梵語。求得觀世音受記經梵文一部。復西行至辛頭那提河。漢言師子。曰緣河西入月氏國。禮拜佛肉髻骨及睹自沸木舫。后至檀特山南石留寺。住僧三百餘人。雜三乘學。無竭停此寺受大戒。天竺禪師佛馱多羅。此云覺救。彼土咸云。已證果。無竭請為和上。漢沙門志定為阿阇梨。停夏坐三月日。復行向中天竺。界路既空曠唯赍石蜜為糧。同侶尚有十三人。八人于路並化。餘五人同行。無竭雖屢經危棘。而繫念所赍觀世音經未嘗暫廢。將至舍衛國。野中逢山像一群。無竭稱名歸命。即有師子從林中出。像驚惶奔走。后渡恒河。復值野牛一群鳴吼而來。將欲害人。無竭歸命如初。尋有大鷲飛來野牛驚散。遂得免之。其誠心所感在險克濟。皆此類也。後於南天竺隨舶泛海達廣州。所歷事蹟別有記傳。其所譯出觀世音受記經。今傳於京師。后不知所終。
佛馱什。此云覺壽。罽賓人。少受業于彌沙塞部僧。專精律品兼達禪要。以宋景平元年七月屆于揚州。先沙門法顯。于師子國得彌沙塞律梵本。未被翻譯而法顯遷化。京邑諸僧聞什既善此學。於是請令出焉。以其年冬十一月集於龍光寺。譯為三十四卷。稱為五分律。
什執梵文。于闐沙門智勝為譯。龍光道生東安慧嚴共執筆參正。宋侍中瑯瑘王練為檀越。至明年四月方竟。仍于大部抄出戒心及羯磨文等。並行於世。什后不知所終。
浮陀跋摩。此云覺鎧。西域人也。幼而履操明直聰悟出群。習學三藏偏善毗婆沙論。常誦持此部以為心要。宋元嘉之中達于西涼。先有沙門道泰。志用強果。少游蔥右遍歷諸國。得毗婆沙梵本十有萬偈。還至姑臧。側席虛衿企待明匠。聞跋摩游心此論。請為翻譯。時蒙遜已死子茂虔襲位。以虔承和五年歲次丁丑四月八日。即宋元嘉十四年。于涼州城內閑豫宮中請跋摩譯焉。泰即筆受。沙門慧嵩道朗與義學僧三百餘人考正文義。再周方訖。凡一百卷。沙門道挻為之作序。有頃魏虜托跋壽西伐姑臧。涼土崩亂。經書什物皆被焚蕩。遂失四十卷。今唯有六十存焉。跋摩避亂西反。不知所終。
釋智嚴。西涼州人。弱冠出家。便以精勤著名。納衣宴坐蔬食永歲。每以本域丘墟志欲博事名師廣求經誥。遂周流西國進到罽賓。入摩天陀羅精舍。從佛馱先比丘咨受禪法。漸深三年功逾十載。佛馱先見其禪思有緒。特深器異。彼諸道俗聞而嘆曰。秦地乃有求道沙門矣。始不輕秦類敬接遠人。時有佛馱跋陀羅比丘。亦是彼國禪匠。嚴乃要請東歸欲傳法中土。跋
【現代漢語翻譯】 現代漢語譯本：什執梵文。（鳩摩羅什，梵文：Kumārajīva）于闐（今新疆和田）沙門（出家修道者）智勝為譯。龍光道生、東安慧嚴共同執筆參正。宋侍中瑯瑘（東晉郡望）王練為檀越（佛教術語，指施主）。至明年四月方竟。仍于大部抄出戒心及羯磨（梵文：Karma，業）文等，並行於世。什后不知所終。
浮陀跋摩（梵文：Buddhavarman，意為覺鎧）。此云覺鎧。西域人也。幼而履操明直聰悟出群。習學三藏（佛教經典的總稱）偏善毗婆沙論（梵文：Vibhasa，佛教論書）。常誦持此部以為心要。宋元嘉之中達于西涼。先有沙門道泰。志用強果。少游蔥右（泛指今新疆一帶）遍歷諸國。得毗婆沙梵本十有萬偈（梵文：Gatha，頌）。還至姑臧（今甘肅武威）。側席虛衿企待明匠。聞跋摩游心此論。請為翻譯。時蒙遜已死子茂虔襲位。以虔承和五年歲次丁丑四月八日。即宋元嘉十四年。于涼州城內閑豫宮中請跋摩譯焉。泰即筆受。沙門慧嵩、道朗與義學僧三百餘人考正文義。再周方訖。凡一百卷。沙門道挻為之作序。有頃魏虜托跋壽（北魏太武帝拓跋燾）西伐姑臧。涼土崩亂。經書什物皆被焚蕩。遂失四十卷。今唯有六十存焉。跋摩避亂西反。不知所終。
釋智嚴。西涼州人。弱冠出家。便以精勤著名。納衣宴坐蔬食永歲。每以本域丘墟志欲博事名師廣求經誥。遂周流西國進到罽賓（梵文：Kashmir，今克什米爾地區）。入摩天陀羅精舍（梵文：Matanga-araama，佛教寺院）。從佛馱先比丘（梵文：Buddhasena，佛教僧侶）咨受禪法。漸深三年功逾十載。佛馱先見其禪思有緒。特深器異。彼諸道俗聞而嘆曰。『秦地乃有求道沙門矣。』始不輕秦類敬接遠人。時有佛馱跋陀羅比丘（梵文：Buddhabhadra，佛教僧侶）。亦是彼國禪匠。嚴乃要請東歸欲傳法中土。跋
【English Translation】 English version: Kumārajīva translated the Sanskrit text. The monks Daosheng of Longguang and Huiyan of Dongan jointly transcribed and revised it. Wang Lian of Langya, a court attendant of the Song dynasty, was the dānapati (patron). It was completed in the fourth month of the following year. Excerpts on the essence of precepts and Karma texts were copied from the larger work and circulated widely. The final whereabouts of Kumārajīva are unknown.
Buddhavarman, which means 'Armor of Enlightenment.' He was a man from the Western Regions. From a young age, he was upright, honest, intelligent, and outstanding. He studied the Tripiṭaka (the three baskets of Buddhist scriptures) and was particularly skilled in the Vibhasa (commentaries on Buddhist scriptures). He constantly recited and upheld this text as essential. During the Yuanjia period of the Song dynasty, he arrived in Xiliang. Prior to this, there was the monk Daotai, who was strong-willed and resolute. He traveled extensively to the lands west of the Pamirs, obtaining a Sanskrit version of the Vibhasa containing 100,000 Gathas (verses). Upon returning to Guzang, he eagerly awaited a learned master. Hearing that Buddhavarman was deeply versed in this text, he invited him to translate it. At that time, Meng Xun had died, and his son Maoqian had succeeded him. On the eighth day of the fourth month of the fifth year of Maoqian's Chenghe reign, corresponding to the fourteenth year of the Yuanjia period of the Song dynasty, Buddhavarman was invited to translate the text in the Xianyugong Palace within the city of Liangzhou. Daotai transcribed it. The monks Huisong and Daolang, along with over three hundred monks learned in Buddhist doctrine, examined and corrected the text. This process was repeated once, resulting in a total of one hundred volumes. The monk Daotian wrote a preface for it. Shortly thereafter, the Wei barbarian Tuoba Shou (Emperor Taiwu of Northern Wei, Tuoba Tao) launched a western campaign against Guzang, causing chaos and destruction in the Liang region. The scriptures and other items were burned and destroyed, resulting in the loss of forty volumes. Only sixty volumes remain today. Buddhavarman fled westward to avoid the chaos, and his final whereabouts are unknown.
The monk Zhiyan was a native of Xiliang. He renounced the world in his youth and became known for his diligence. He wore simple robes, practiced seated meditation, and ate vegetarian food year after year. Always mindful of the ruined state of his homeland, he aspired to learn from famous teachers and widely seek out scriptures. He traveled throughout the Western Regions, eventually reaching Kashmir. He entered the Matanga-arama monastery and consulted the monk Buddhasena, receiving instruction in meditation. Gradually, over three years, his progress surpassed that of ten years. Buddhasena saw that his meditation was well-ordered and deeply valued him. The monks and laypeople there heard of this and exclaimed, 'There is indeed a monk from Qin seeking the Way!' They began to respect and treat the distant visitor with kindness. At that time, there was also the monk Buddhabhadra, who was a meditation master from that country. Zhiyan earnestly requested him to return east to propagate the Dharma in the central lands. Bha
陀嘉其懇至。遂共東行。於是逾沙越險達自關中常依隨跋陀止長安大寺。頃之跋陀橫為秦僧所擯。嚴亦分散憩于山東精舍。坐禪誦經力精修學。晉義熙十三年。宋武帝西伐長安克捷旋旆。涂出山東。時始興公王恢從駕遊觀山川至嚴精舍。見其同止三僧各坐繩床禪思湛然。恢至良久不覺於是彈指。三人開眼俄而還閉。問不與言。恢心敬其奇訪諸耆老。皆云。此三僧隱居求志高潔法師也。恢即啟宋武帝延請還都。莫肯行者。既屢請懇至。二人推嚴隨行。恢懷道素篤禮事甚殷。還都即住始興寺。嚴性愛虛靖志避諠塵。恢乃為于東郊之際更起精舍。即枳園寺也。嚴前于西域所得梵本眾經未及譯寫。到元嘉四年。乃共沙門寶云譯出普曜廣博嚴凈四天王等。嚴在寺不受別請。常分衛自資。道化所被幽顯咸服。有見鬼者云。見西州太社間鬼相語。嚴公至當避易。此人未之解。俄而嚴至。聊問姓字果稱智嚴。默而識之密加禮異。儀同蘭陵蕭思話婦劉氏疾病。恒見鬼來吁可駭畏。時迎嚴說法。嚴始到外堂。劉氏便見群鬼迸散。嚴既進為夫人說經。疾以之瘳。因稟五戒。一門宗奉。嚴清素寡慾隨受隨施。少而遊方無所滯著。稟性衝退不自陳敘。故雖多美行世無得而盡傳。嚴昔未出家時。嘗受五戒有所虧犯。后入道受具足。常疑不得戒。每以
【現代漢語翻譯】 陀嘉其懇切至誠，於是共同向東走。他們翻越沙漠，跨過險阻，到達關中，常跟隨跋陀（Buddhabhadra，意為賢護）住在長安大寺。不久，跋陀被秦地的僧人排斥，智嚴也分散開來，在山東的精舍休息。他坐禪誦經，努力精進地修習佛法。晉朝義熙十三年，宋武帝向西征伐長安，取得勝利后返回。路過山東時，當時的始興公王恢跟隨宋武帝遊覽山川，來到了智嚴所在的精舍。他看到與智嚴同住的三位僧人各自坐在繩床上，禪思深沉寧靜。王恢看了很久，不知不覺地彈了一下手指。三位僧人睜開眼睛，一會兒又閉上了。王恢向他們提問，他們卻不回答。王恢心中敬佩他們的奇特，便向當地的老人打聽。老人們都說：『這三位僧人隱居在此，追求高尚的志向，是品德高潔的法師啊。』王恢立即稟告宋武帝，請求迎請他們回都城。但沒有僧人願意前往。經過多次懇請，誠意十足，兩位僧人推舉智嚴隨王恢前往。王恢一向崇尚佛法，對智嚴非常恭敬。回到都城后，便讓智嚴住在始興寺。智嚴謙虛清靜，不喜喧囂塵世。王恢便在都城東郊為他另建了一座精舍，就是枳園寺。智嚴之前在西域得到的梵文佛經，還沒有來得及翻譯。到了元嘉四年，便與沙門寶云一起翻譯出了《普曜經》、《廣博嚴凈經》、《四天王經》等。智嚴住在寺中，不接受其他的邀請，常常靠乞食來維持生活。他的道德教化所及之處，無論顯隱都心悅誠服。有人見到鬼說，看到西州太社的鬼們在議論：『智嚴法師要來了，我們應當避讓。』這個人不明白他們說的是誰。不久，智嚴到了，他試著問了問姓名，果然是智嚴。這個人默默地記住了這件事，暗中對他格外尊敬。儀同蘭陵蕭思話的妻子劉氏生病，經常看到鬼來，驚恐害怕。當時迎請智嚴說法。智嚴剛到外堂，劉氏便看到群鬼四處逃散。智嚴進去為夫人說法，她的病因此痊癒。於是她皈依了五戒，全家都信奉佛法。智嚴清心寡慾，隨得隨舍。年輕時便四處遊歷，沒有執著。他天性謙沖退讓，不自我表白。所以雖然有很多美好的德行，世人卻無法完全知曉並傳揚。智嚴以前沒有出家時，曾經受過五戒，但有所虧犯。後來入道受了具足戒，常常懷疑自己是否真正得到了戒體。他經常為此事感到不安。
【English Translation】 Tuo Jia was very earnest and sincere, so they traveled east together. They crossed deserts and overcame dangers, arriving in Guanzhong, where they often followed Buddhabhadra (meaning 'Wise Protector') and stayed at the Great Temple in Chang'an. Soon after, Buddhabhadra was ostracized by the monks of Qin, and Zhiyan also dispersed, resting at a retreat in Shandong. He practiced Chan meditation, recited scriptures, and diligently cultivated the Dharma. In the thirteenth year of the Yixi era of the Jin Dynasty, Emperor Wu of the Song Dynasty launched a western expedition against Chang'an, achieving victory and returning. When passing through Shandong, the Duke of Shixing, Wang Hui, accompanied Emperor Wu on a tour of the mountains and rivers, arriving at Zhiyan's retreat. He saw three monks living with Zhiyan, each sitting on a rope bed, their minds deeply absorbed in Chan meditation. Wang Hui watched for a long time, and unconsciously snapped his fingers. The three monks opened their eyes, and then closed them again. Wang Hui asked them questions, but they did not answer. Wang Hui admired their uniqueness and inquired about them from the local elders. The elders all said, 'These three monks live in seclusion here, pursuing noble aspirations, and are virtuous Dharma masters.' Wang Hui immediately reported to Emperor Wu of the Song Dynasty, requesting that they be invited back to the capital. However, none of the monks were willing to go. After repeated and sincere requests, two monks recommended Zhiyan to accompany Wang Hui. Wang Hui had always revered the Dharma and treated Zhiyan with great respect. After returning to the capital, he had Zhiyan reside at Shixing Temple. Zhiyan was humble and quiet, disliking the noise and dust of the world. Wang Hui then built another retreat for him on the eastern outskirts of the capital, which was called Zhiyuan Temple. The Sanskrit scriptures that Zhiyan had obtained in the Western Regions had not yet been translated. In the fourth year of the Yuanjia era, he and the Shramana Baoyun translated the Prabhavyuha Sutra, Mahavaipulya Sutra, Catur Maharajika Sutra, and others. Zhiyan lived in the temple and did not accept other invitations, often relying on alms to support himself. His moral teachings influenced all, both visible and invisible, who were sincerely convinced. Someone who saw ghosts said that he saw the ghosts of the Western Zhou Grand Shrine discussing, 'When Dharma Master Zhiyan arrives, we should avoid him.' This person did not understand who they were talking about. Soon after, Zhiyan arrived, and he tried asking for his name, and it was indeed Zhiyan. This person silently remembered this and secretly treated him with extra respect. The wife of Xiao Sihua of Lanling, Madam Liu, was ill and often saw ghosts, feeling terrified. At that time, Zhiyan was invited to expound the Dharma. As soon as Zhiyan arrived at the outer hall, Madam Liu saw the ghosts scattering in all directions. Zhiyan went in to explain the scriptures to the lady, and her illness was cured as a result. Thereupon, she took refuge in the Five Precepts, and her whole family revered the Dharma. Zhiyan was pure and had few desires, giving away whatever he received. He traveled extensively in his youth, without attachment. He was humble and retiring by nature, and did not boast about himself. Therefore, although he had many good deeds, the world could not fully know and spread them. Before Zhiyan became a monk, he had taken the Five Precepts, but had violated them. Later, after entering the monastic life and receiving the full precepts, he often doubted whether he had truly received the precepts. He was often troubled by this matter.
為懼。積年禪觀而不能自了。遂更泛海重到天竺咨諸明達。值羅漢比丘具以事問羅漢。不敢判決。乃為嚴入定往兜率宮咨彌勒。彌勒答云。得戒。嚴大喜。於是步歸至罽賓。無疾而化。時年七十八。彼國法凡聖燒身各處。嚴雖戒操高明。而實行未辦。始移尸向凡僧墓地。而尸重不起。改向聖墓則飄然自輕。嚴弟子智羽智遠。故從西來報此徴瑞。俱還外國。以此推嚴信是得道人也。但未知果向中間若深淺耳。
釋寶云。未詳氏族。傳云。涼州人。少出家精勤有學行。志韻剛潔不偶於世。故少以方直純素為名。而求法懇惻亡身殉道。志欲躬睹靈蹟廣尋經要。遂以晉隆安之初遠適西域。與法顯智嚴先後相隨。涉履流沙登逾雪嶺。勤苦艱危不以為難。遂歷于闐天竺諸國備睹靈異。乃經羅剎之野聞天鼓之音。釋迦影跡多所瞻禮。云在外域遍學梵書。天竺諸國音字詁訓悉皆備解。后還長安。隨禪師佛馱跋陀業禪進道。俄而禪師橫為秦僧所擯。徒眾悉同其咎。云亦奔散。會廬山釋慧遠解其擯事。共歸京師安止道場寺。眾僧以云志力堅猛弘道絕域。莫不披衿咨問敬而愛焉。云譯出新無量壽。晚出諸經多雲所治定。華戎兼通音訓允正。云之所定眾咸信服。初關中沙門竺佛念善於宣譯。于符姚二代顯出眾經。江左譯梵莫逾于云。故於
【現代漢語翻譯】 現代漢語譯本： 因為害怕。多年禪修觀想卻不能自我了悟。於是再次泛海重到天竺請教各位明達之士。遇到羅漢比丘，具實地將事情詢問羅漢，羅漢不敢判決。於是為智嚴入定，前往兜率宮請教彌勒菩薩。彌勒菩薩回答說：『得*。』智嚴大喜。於是步行返回罽賓（Kashmir）。無疾而終。時年七十八歲。那個國家的習俗是凡人和聖人火化后安葬在不同的地方。智嚴雖然戒律操守高明，但實際修行尚未完成。開始移動他的屍體到凡僧的墓地，但屍體沉重抬不起來。改向聖人的墓地，屍體就輕飄飄的。智嚴的弟子智羽、智遠，特地從西方來報告這個祥瑞的徵兆，然後一起返回外國。由此推斷智嚴確實是得道之人，只是不知道他的果位在中間的深淺程度而已。
釋寶云（Shi Baoyun）。不清楚他的氏族。傳說他是涼州人。年少出家，精進勤奮，有學問和操行。志向和韻致剛強清白，不與世俗同流合污。因此從小就以方正耿直、純潔樸素而聞名。他懇切地尋求佛法，不惜犧牲生命來殉道。立志要親自瞻仰聖蹟，廣泛尋訪經書要義。於是在晉朝隆安初年，遠赴西域。與法顯（Faxian）、智嚴（Zhiyan）先後相隨，跋涉流沙，攀登雪山。勤勞辛苦，艱險危難，都不以為苦。於是歷經于闐（Khotan）、天竺（India）等國，遍覽各種靈異景象。又經過羅剎（Rakshasa）的荒野，聽聞天鼓的聲音。瞻仰了許多釋迦（Shakya）的影跡。寶云在外國廣泛學習梵文。天竺各國的音韻文字、訓詁解釋，全都精通。後來返回長安。跟隨禪師佛馱跋陀（Buddhabhadra）修習禪定，精進求道。不久，禪師被秦地的僧人排斥，徒眾都受到牽連。寶云也四處奔散。適逢廬山的釋慧遠（Huiyuan）解決了佛馱跋陀被排斥的事情，一起回到京師，安住在道場寺。眾僧認為寶云志向堅定勇猛，在邊遠地區弘揚佛法，無不敞開心扉向他請教，尊敬愛戴他。寶云翻譯出《新無量壽經》。晚年翻譯的各種經書，大多由寶云校正審定。他精通漢梵兩種語言，音韻訓詁準確無誤。寶云所審定的經書，大家都信服。當初關中的沙門竺佛念（Zhu Fonian）擅長宣講翻譯，在符秦、姚秦二代顯揚翻譯了眾多經書。江左地區翻譯梵文，沒有人能超過寶云。因此于
【English Translation】 English version: Out of fear. Having practiced Chan meditation for years without achieving self-realization. Thereupon, he crossed the sea again to India to consult with enlightened individuals. He encountered a Arhat (one who has attained Nirvana) bhikshu (Buddhist monk), and truthfully inquired about the matter. The Arhat did not dare to make a judgment. Therefore, for Zhiyan, he entered samadhi (a state of meditative consciousness) and went to Tushita (one of the six heavens of desire) Heaven to consult Maitreya (the future Buddha). Maitreya answered, 'Attained .' Zhiyan was overjoyed. Thereupon, he walked back to Kashmir. He passed away without illness at the age of seventy-eight. The custom of that country is that the cremated remains of ordinary people and saints are buried in different places. Although Zhiyan's precepts and conduct were lofty, his actual practice was not yet complete. Initially, when his body was moved towards the burial ground for ordinary monks, it was heavy and could not be lifted. When it was moved towards the burial ground for saints, it became light and airy. Zhiyan's disciples, Zhiyu and Zhiyuan, came specifically from the West to report this auspicious sign, and then returned to foreign lands together. From this, it can be inferred that Zhiyan was indeed an enlightened person, but it is not known how deep or shallow his attainment was in between.
Shi Baoyun. His clan is unknown. Tradition says he was from Liangzhou. He left home at a young age, diligent and studious, with learning and conduct. His aspirations and demeanor were strong and pure, not conforming to the world. Therefore, from a young age, he was known for his uprightness, integrity, and simplicity. He earnestly sought the Dharma, willing to sacrifice his life for the sake of the Way. He aspired to personally behold the sacred sites and widely seek the essential meaning of the scriptures. Thereupon, in the early years of the Jin Dynasty's Long'an era, he traveled far to the Western Regions. He followed Faxian and Zhiyan, traversing the shifting sands and climbing over snowy mountains. He did not consider the hard work, hardship, and danger to be a burden. Thereupon, he traveled through countries such as Khotan and India, witnessing various miraculous phenomena. He also passed through the wilderness of Rakshasa, hearing the sound of heavenly drums. He paid homage to many shadows of Shakya. Baoyun extensively studied Sanskrit in foreign lands. He was proficient in the phonetics, writing, and exegesis of the various countries of India. Later, he returned to Chang'an. He followed the dhyana (meditation) master Buddhabhadra, practicing dhyana and diligently seeking the Way. Soon after, the dhyana master was ostracized by the monks of Qin, and his followers were implicated. Baoyun also scattered and fled. It happened that Huiyuan of Mount Lu resolved the matter of Buddhabhadra's ostracism, and they returned to the capital together, settling in Daochang Temple. The monks considered Baoyun to be firm and courageous in his aspirations, propagating the Dharma in remote regions, and they all opened their hearts to ask him questions, respecting and loving him. Baoyun translated the New Infinite Life Sutra. The various scriptures translated in his later years were mostly corrected and finalized by Baoyun. He was proficient in both Chinese and Sanskrit, and his phonetics and exegesis were accurate and flawless. The scriptures finalized by Baoyun were trusted by everyone. Initially, the shramana (wandering ascetics) Zhu Fonian of Guanzhong was skilled in expounding and translating, and he prominently translated many scriptures during the Fu Qin and Yao Qin dynasties. In the Jiangzuo region, no one surpassed Baoyun in translating Sanskrit. Therefore, in
晉宋之際。弘通法藏。沙門慧觀等。咸友而善之。云性好幽居以保閑寂。遂適六合山寺。譯出佛本行贊經。山多荒民俗好草竊。云說法教誘多有改更。禮事供養十室而八。頃之道場慧觀臨亡請云還都總理寺任。云不得已而還。居道場歲許。復更還六合。以元嘉二十六年終於山寺。春秋七十有四。其游履外國。別有記傳。
求那跋摩。此云功德鎧。本剎利種。累世為王治在罽賓國。祖父呵梨跋陀。此言師子賢。以剛直被徙。父僧伽阿難。此言眾喜。因潛隱山澤。跋摩年十四便機見俊達深有遠度。仁愛泛博崇德務善。其母嘗須野肉令跋摩辦之。跋摩啟曰。有命之類莫不貪生。夭彼之命非仁人矣。母怒曰。設令得罪吾當代汝。跋摩他日煮油誤澆其指。因謂母曰。代兒忍痛。母曰。痛在汝身吾何能代。跋摩曰。眼前之苦尚不能代。況三途耶。母乃悔悟終身斷殺。至年十八相公見而謂曰。君年三十當撫臨大國南面稱尊。若不樂世榮當獲聖果。至年二十出家受戒。洞明九部博曉四含。誦經百餘萬言。深達律品妙入禪要。時號曰三藏法師。至年三十罽賓王薨。絕無紹嗣。眾咸議曰。跋摩帝室之胤。又才明德重。可請令還俗以紹國位。群臣數百再三固請。跋摩不納。乃辭師違眾林棲谷飲。孤行山野遁跡人世。後到師子國觀風弘教
【現代漢語翻譯】 現代漢語譯本 晉宋之際，弘揚佛法寶藏。沙門慧觀等人，都與求那跋摩（Gunabhadra，意為功德鎧）交好。求那跋摩喜歡幽靜的居所，以保持清閑寂靜，於是前往六合山寺。他在那裡翻譯了《佛本行贊經》。六合山多為荒野之民，民風喜歡偷盜。求那跋摩說法教導，很多人因此改變。禮拜供養的人家，十戶中有八戶。不久之後，道場寺的慧觀臨終時，請求那跋摩回到都城，總管寺院事務。求那跋摩不得已才回去，在道場寺住了大約一年，又再次回到六合山。元嘉二十六年，在山寺圓寂，享年七十四歲。他遊歷外國的事蹟，另有記載。
求那跋摩，翻譯成漢語是功德鎧。原本是剎帝利種姓，世代為王，統治罽賓國（Kashmir）。他的祖父呵梨跋陀（Haribhadra），翻譯成漢語是師子賢，因為剛正不阿而被流放。他的父親僧伽阿難（Sanghananda），翻譯成漢語是眾喜，因此隱居在山林之中。求那跋摩十四歲時，就表現出機敏聰慧，有深遠的見識。仁愛廣泛，崇尚道德，努力行善。他的母親曾經想要吃野味，讓求那跋摩去準備。求那跋摩稟告說：『凡是有生命的，沒有不貪生的。奪取它們的生命，不是仁人所為。』他的母親生氣地說：『即使因此獲罪，我也會代替你承擔。』有一天，求那跋摩煮油時不小心澆到自己的手指。於是對母親說：『請您代替兒子忍受痛苦。』他的母親說：『痛苦在你身上，我怎麼能代替？』求那跋摩說：『眼前的痛苦尚且不能代替，更何況是三惡道（three evil destinies）的痛苦呢？』他的母親這才悔悟，終身斷絕殺生。到了十八歲時，相國見到他，對他說：『您三十歲時，將會統治大國，南面稱尊。如果不喜歡世俗的榮華，將會獲得聖果。』到了二十歲，出家受戒。精通九部經典，廣泛通曉四阿含（Agamas）。誦讀經典超過百萬字。深入瞭解戒律，巧妙地進入禪定的要領。當時被稱為三藏法師（Tripitaka Master）。到了三十歲時，罽賓國王去世，沒有繼承人。大家商議說：『求那跋摩是帝室的後裔，又有才華和德行，可以請他還俗，來繼承王位。』群臣數百人再三懇請。求那跋摩不答應，於是辭別師父和大眾，在山林中居住，以山谷中的水為飲，獨自在山野中行走，隱遁於人世。後來到了師子國（Sri Lanka），觀察風俗，弘揚佛法。
【English Translation】 English version During the Jin and Song dynasties, the Dharma treasury was widely propagated. The monks Hui Guan and others were all friends with Gunabhadra (meaning 'Armor of Merit'). Gunabhadra preferred secluded dwellings to maintain tranquility and solitude, so he went to Liuhe Mountain Temple. There, he translated the Sutra of Praise of the Buddha's Past Deeds. Liuhe Mountain was mostly inhabited by uncivilized people who were fond of theft. Gunabhadra preached and taught, and many people changed as a result. Eight out of ten households offered worship and alms. Soon after, Hui Guan of the Daocheng Temple, on his deathbed, requested Gunabhadra to return to the capital to manage the temple affairs. Gunabhadra reluctantly returned and stayed at Daocheng Temple for about a year before returning to Liuhe Mountain again. He passed away at the mountain temple in the twenty-sixth year of the Yuanjia era, at the age of seventy-four. His travels to foreign countries are recorded separately.
Gunabhadra, which translates to 'Armor of Merit' in Chinese, was originally from the Kshatriya caste, and his family had been kings for generations, ruling in the country of Kashmir. His grandfather, Haribhadra (meaning 'Lion Sage'), was exiled for his uprightness. His father, Sanghananda (meaning 'Joy of the Sangha'), therefore lived in seclusion in the mountains and forests. At the age of fourteen, Gunabhadra showed intelligence and had profound insights. He was widely compassionate, revered virtue, and strived to do good. His mother once wanted to eat wild game and asked Gunabhadra to prepare it. Gunabhadra reported, 'All living beings cherish their lives. Taking their lives is not the act of a benevolent person.' His mother angrily said, 'Even if I incur guilt for this, I will bear it for you.' One day, Gunabhadra accidentally poured hot oil on his finger while cooking. He then said to his mother, 'Please bear the pain for your son.' His mother said, 'The pain is in your body; how can I bear it?' Gunabhadra said, 'You cannot even bear the present suffering; how much less the suffering of the three evil destinies?' His mother then repented and abstained from killing for the rest of her life. At the age of eighteen, the prime minister saw him and said, 'At the age of thirty, you will rule a great country and be honored as a sovereign. If you do not desire worldly glory, you will attain the holy fruit.' At the age of twenty, he left home and received the precepts. He was proficient in the nine divisions of scriptures, widely knowledgeable in the four Agamas. He recited over a million words of scriptures. He deeply understood the Vinaya and skillfully entered the essentials of meditation. At that time, he was known as the Tripitaka Master. At the age of thirty, the King of Kashmir passed away, leaving no heir. Everyone discussed, 'Gunabhadra is a descendant of the imperial family and has both talent and virtue. We can ask him to return to lay life to inherit the throne.' Hundreds of officials repeatedly pleaded with him. Gunabhadra refused and bid farewell to his teacher and the assembly, living in the mountains and forests, drinking water from the valleys, walking alone in the wilderness, and hiding from the world. Later, he went to Sri Lanka to observe the customs and propagate the Dharma.
。識真之眾咸謂已得初果。儀形感物見者發心。后至阇婆國。初未至一日阇婆王母夜夢見一道士飛舶入國。明旦果是跋摩來至。王母敬以聖禮從受五戒。母因勸王曰。宿世因緣得為母子。我已受戒而汝不信。恐後生之因永絕今果。王迫以母敕。即奉命受戒。漸染既久專精稍篤。頃之鄰兵犯境。王謂跋摩曰。外賊恃力欲見侵侮。若與鬥戰傷殺必多。如其不拒危亡將至。今唯歸命師尊不知何計。跋摩曰。暴𡨥相攻宜須御捍。但當起慈悲心勿興害念耳。王自領兵擬之。旗鼓始交賊便退散。王遇流矢傷腳。跋摩為咒水洗之。信宿平復。王恭信稍殷。乃欲出家修道。因告群臣曰。吾欲躬棲法門。卿等可更擇明主。群臣皆拜伏勸請曰。王若舍國則子民無依。且敵國兇強恃險相對。如失恩覆則黔首奚處。大王天慈寧不愍念。敢以死請申其悃愊。王不忍固違。乃就群臣請三愿。若許者當留治國。一愿凡所王境同奉和上。二愿盡所治內一切斷殺。三愿所有儲財賑給貧病。群臣歡喜僉然敬諾。於是一國皆從受戒。王后為跋摩立精舍。躬自引材傷王腳指。跋摩又為咒治。有頃平復。導化之聲播於遐邇。鄰國聞風皆遣使要請。時京師名德沙門慧觀慧聰等。遠挹風猷思欲餐稟。以元嘉元年九月。面啟文帝。求迎請跋摩。帝即敕交州刺史令泛舶延致
【現代漢語翻譯】 現代漢語譯本： 那些真正理解佛法的人都說自己已經證得了初果（Sotāpanna，須陀洹，小乘四果中的第一個果位）。跋摩的儀容舉止感化了眾人，見到他的人都發起了向佛之心。後來，跋摩到達了阇婆國（Java，今印度尼西亞的爪哇島）。在他到達的前一天，阇婆國王的母親在夜裡夢見一位道士乘著船飛入國中。第二天早上，果然是跋摩來到了。王母以對待聖人的禮節尊敬他，並向他受了五戒。王母因此勸告國王說：『宿世的因緣讓我們成為母子。我已經受戒了，而你還不相信，恐怕來世的因緣會永遠斷絕。』國王迫於母親的命令，便接受了戒律。隨著時間的推移，他逐漸變得虔誠。不久之後，鄰國的軍隊侵犯邊境。國王對跋摩說：『外來的賊人依仗武力，想要侵犯我們。如果與他們戰鬥，傷亡必定很多；如果不抵抗，國家危亡的日子就要到了。現在只能歸命于師尊，不知該如何是好？』跋摩說：『暴徒互相攻打，應該抵禦。但應當發起慈悲之心，不要產生害人的念頭。』國王親自率領軍隊迎戰。旗鼓剛剛交鋒，賊兵便潰退了。國王被流箭射傷了腳。跋摩為他念咒並用水清洗傷口，沒過多久就痊癒了。國王的恭敬和信任更加深厚，於是想要出家修道。他告訴群臣說：『我想要親自進入佛門修行，你們可以另選賢明的君主。』群臣都跪拜勸請說：『大王如果捨棄國家，那麼百姓就沒有依靠了。而且敵國兇狠強大，依仗險要的地勢與我們相對。如果失去了您的恩澤，百姓將何去何從？大王您如此慈悲，難道不憐憫我們嗎？我們冒死懇請，表達我們的衷心。』國王不忍心堅決拒絕，於是向群臣請求三個願望。如果答應了，他就留下治理國家。第一，希望所有國土都信奉和尚（指跋摩）。第二，希望所有統治的區域都停止殺戮。第三，希望所有的儲蓄財物都用來賑濟貧困和病人。群臣歡喜地全部答應了。於是，整個國家都跟隨跋摩受戒。王后為跋摩建造精舍，親自搬運木材時傷到了國王的腳趾。跋摩又為他念咒治療，沒過多久就痊癒了。跋摩的教化之聲傳遍了遠近。鄰國聽到他的名聲，都派使者前來邀請。當時京城有名的沙門慧觀、慧聰等人，仰慕跋摩的風範，想要向他學習佛法。於是在元嘉元年九月，他們面見文帝，請求迎請跋摩。文帝便下令交州刺史派船去迎接跋摩。
【English Translation】 English version: Those who truly understood the Dharma all claimed to have attained the first fruit (Sotāpanna). Balamo's demeanor influenced the people, and those who saw him developed a heart towards Buddhism. Later, Balamo arrived at the country of Jhepo (Java, present-day Java Island, Indonesia). The day before his arrival, the Queen Mother of Jhepo dreamed of a Taoist priest flying into the country on a ship. The next morning, it was indeed Balamo who arrived. The Queen Mother respected him with the courtesy of a saint and received the five precepts from him. The Queen Mother then advised the King, 'Our past lives' karma has made us mother and son. I have already taken the precepts, but you do not believe, I fear that the karma of future lives will be cut off forever.' The King, compelled by his mother's command, accepted the precepts. As time passed, he gradually became devout. Soon after, the neighboring country's army invaded the border. The King said to Balamo, 'The foreign bandits rely on force and want to invade us. If we fight them, there will surely be many casualties; if we do not resist, the day of national peril will arrive. Now we can only rely on the master, I don't know what to do?' Balamo said, 'It is appropriate to defend against violent attacks. But you should develop a compassionate heart and not have harmful thoughts.' The King personally led the army to meet the enemy. As soon as the flags and drums met, the bandits retreated. The King was wounded in the foot by a stray arrow. Balamo chanted a mantra and washed the wound with water, and it healed in a short time. The King's respect and trust deepened, and he wanted to become a monk and practice the Dharma. He told his ministers, 'I want to personally enter the Buddhist gate to practice, you can choose another wise ruler.' The ministers all knelt and pleaded, 'If the King abandons the country, then the people will have no one to rely on. Moreover, the enemy country is fierce and powerful, relying on dangerous terrain to oppose us. If we lose your grace, where will the people go? Your Majesty is so compassionate, do you not pity us? We risk death to plead, expressing our sincerity.' The King could not bear to refuse, so he asked the ministers for three wishes. If they agreed, he would stay and govern the country. First, he hoped that all the territory would believe in the monk (referring to Balamo). Second, he hoped that all the areas under his rule would stop killing. Third, he hoped that all the stored wealth would be used to relieve the poor and sick. The ministers happily agreed to everything. Thus, the entire country followed Balamo in taking the precepts. The Queen built a monastery for Balamo, and injured the King's toe while personally carrying wood. Balamo chanted a mantra to heal him again, and it healed in a short time. Balamo's teachings spread far and wide. Neighboring countries heard of his fame and sent envoys to invite him. At that time, the famous monks Hui Guan and Hui Cong in the capital admired Balamo's demeanor and wanted to learn the Dharma from him. So in September of the first year of Yuanjia, they met Emperor Wen and requested to invite Balamo. Emperor Wen then ordered the governor of Jiaozhou to send a ship to welcome Balamo.
觀等。又遣沙門法長道沖道俊等往彼祈請。並致書于跋摩及阇婆王婆多加等。必希顧臨宋境流行道教。跋摩以聖化宜廣不憚遊方。先已隨商人竺難提舶欲向一小國。會值便風遂至廣州。故其遺文云。業行風所吹遂至於宋境。此之謂也。文帝知跋摩已至南海。於是復敕州郡令資發下京。路由始興。經停歲許。始興有虎市山。儀形聳孤峰嶺高絕。跋摩謂其彷彿耆阇。乃改名靈鷲。于山寺之外別立禪室。室去寺數里磬音不聞。每至鳴椎跋摩已至。或冒雨不沾。或履泥不濕。時眾道俗莫不肅然增敬。寺有寶月殿。跋摩于殿北壁手自畫作羅云像及定光儒童布發之形。像成之後每夕放光。久之乃歇。始興太守蔡茂之深加敬仰。后茂之將死。跋摩躬自往視說法安慰。后家人夢見茂之在寺中與眾僧講法。實由跋摩化導之力也。此山本多虎災。自跋摩居之。晝行夜往。或時值虎。以杖按頭。弄之而去。於是山旅水賓去來無梗。感德歸化者十有七八焉。跋摩嘗于別室入禪。累日不出。寺僧遣沙彌往候之。見一白師子緣柱而上。亙空瀰漫生青蓮華。沙彌驚恐大呼往逐師子。豁無所見。其靈異無方。類多如此。後文帝重敕觀等。復更敦請。乃泛舟下都。以元嘉八年正月達于建鄴。文帝引見勞問慇勤。因又言曰。弟子常欲持齋不殺。迫以身殉物不
{ "translations": [ "觀等（指其他使者）。又派遣沙門法長、道沖、道俊等前往彼處祈請。並致書于跋摩（Gunavarman，意為『功德鎧』）及阇婆（Java）王婆多加（Phatakara）等，希望他們能夠光臨宋境，弘揚佛法。跋摩認為聖教應該廣為傳播，不畏懼遊歷四方，先前已經跟隨商人竺難提（Gunadhya）的船隻，本想前往一個小國，恰逢順風，便到達了廣州。所以他的遺文說：『業力被風吹，遂至於宋境。』說的就是這件事。文帝得知跋摩已到達南海，於是再次敕令州郡提供資助，護送他前往京城。途經始興，停留了一年多。始興有虎市山，山勢高聳，峰嶺險峻。跋摩認為它彷彿耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀說法之地），於是改名為靈鷲山。在山寺之外，另外建立禪室。禪室距離寺廟數里，聽不到磬的聲音。每次到了鳴椎（敲擊木槌）的時候，跋摩已經到了。有時冒雨不濕，有時踩泥不沾。當時所有的僧人和信徒，無不肅然起敬。寺廟裡有寶月殿。跋摩在殿北面的墻壁上，親手畫了羅云（Rahula，佛陀之子）像，以及定光佛（Dipankara Buddha）授記儒童（Sumedha）布發掩泥之形。畫像完成後，每晚都放出光芒，很久才停止。始興太守蔡茂之（Cai Maozhi）對他非常敬仰。後來蔡茂之將要去世，跋摩親自前去探望，說法安慰。後來蔡茂之的家人夢見蔡茂之在寺廟中與眾僧講法。這實際上是跋摩教化的力量。這座山原本多有虎患。自從跋摩居住在這裡，白天行走，夜晚往來，有時遇到老虎，就用手杖按住老虎的頭，戲弄一番就離開了。於是山上的旅客和水上的行人都來往沒有阻礙。感恩他的恩德而歸順教化的人，十有七八。跋摩曾經在別的房間里入禪，多日不出來。寺廟的僧人派遣沙彌去探望他，看見一頭白色的獅子沿著柱子向上爬，空中瀰漫著青色的蓮花。沙彌驚恐地大叫，前去追趕獅子，卻什麼也看不見。他的靈異事蹟，大多如此。後來文帝再次敕令觀等，更加懇切地邀請他。於是乘船前往都城。在元嘉八年（公元431年）正月到達建鄴。文帝接見了他，慰勞詢問，非常慇勤。因此又說：『弟子常常想要持齋不殺生，但迫於身不由己，』" ], "english_translations": [ 'Guan (another envoy), etc. Also, he sent monks Fachang, Daochong, Daojun, etc., to pray there. He also sent letters to Gunavarman (meaning \'Armor of Merit\') and King Phatakara of Java, hoping that they would visit the Song territory and promote Buddhism. Gunavarman believed that the holy teachings should be widely spread and was not afraid to travel around. Previously, he had followed the merchant Gunadhya\'s ship, intending to go to a small country, but he encountered favorable winds and arrived in Guangzhou. Therefore, his posthumous writings say: \'The karma was blown by the wind, and I arrived in the Song territory.\' This is what it refers to. Emperor Wen learned that Gunavarman had arrived in the South China Sea, so he again ordered the prefectures and counties to provide assistance and escort him to the capital. Passing through Shixing, he stayed for more than a year. There was Tiger Market Mountain in Shixing, with towering mountains and steep peaks. Gunavarman thought it resembled Grdhrakuta (also known as Vulture Peak, where the Buddha preached), so he renamed it Lingjiu Mountain (Vulture Peak Mountain). Outside the mountain temple, he built a separate meditation room. The meditation room was several miles away from the temple, and the sound of the chime could not be heard. Every time the wooden mallet was struck, Gunavarman had already arrived. Sometimes he walked in the rain without getting wet, and sometimes he stepped in the mud without getting dirty. At that time, all the monks and believers were in awe and respect. There was a Baoyue Hall (Precious Moon Hall) in the temple. On the north wall of the hall, Gunavarman personally painted an image of Rahula (Buddha\'s son), as well as the form of Dipankara Buddha bestowing the prediction on the Sumedha covering the mud with his hair. After the image was completed, it emitted light every night, and it stopped after a long time. Cai Maozhi, the governor of Shixing, admired him very much. Later, when Cai Maozhi was about to die, Gunavarman personally went to visit him and preached to comfort him. Later, Cai Maozhi\'s family dreamed that Cai Maozhi was lecturing to the monks in the temple. This was actually the power of Gunavarman\'s teachings. This mountain originally had many tiger disasters. Since Gunavarman lived here, he walked during the day and came and went at night. Sometimes he encountered tigers, and he would press the tiger\'s head with his staff, tease it, and then leave. Therefore, the travelers on the mountain and the boaters on the water came and went without hindrance. Those who were grateful for his kindness and converted to his teachings numbered seven or eight out of ten. Gunavarman once entered meditation in another room and did not come out for many days. The monks of the temple sent a novice to visit him and saw a white lion climbing up the pillar, and blue lotus flowers filled the sky. The novice was frightened and shouted loudly, chasing after the lion, but he could not see anything. His miraculous deeds were mostly like this. Later, Emperor Wen again ordered Guan, etc., to invite him more earnestly. So he sailed to the capital. He arrived in Jianye in the first month of the eighth year of Yuanjia (431 AD). Emperor Wen received him, comforted him, and asked him questions very diligently. Therefore, he also said: \'This disciple often wants to observe the precepts and not kill, but is forced to do things against my will,\'" ] }
獲從志。法師既不遠萬里來化此國。將何以教之。跋摩曰。夫道在心不在事。法由己非由人。且帝王與匹夫所修各異。匹夫身賤名劣。言令不威。若不克己苦躬。將何為用。帝王以四海為家。萬民為子。出一嘉言則士女咸悅。布一善政則人神以和。刑不夭命役無勞力。則使風雨適時寒暖應節。百穀滋繁桑麻郁茂。如此持齋齋亦大矣。如此不殺德亦眾矣。寧在闕半日之餐全一禽之命。然後方為弘濟耶。帝乃撫機嘆曰。夫俗人迷於遠理。沙門滯于近教。迷遠理者謂至道虛說。滯近教者則拘戀篇章。至如法師所言。真謂開悟明達。可與言天人之際矣。乃敕住祇洹寺供給隆厚。公王英彥莫不宗奉。俄而於寺開講法華及十地。法席之日軒蓋盈衢。觀矚往還肩隨踵接。跋摩神府自然妙辯天絕。或時假譯人而往復懸悟。后祇洹慧義請出菩薩善戒。始得二十八品。后弟子代出二品。成三十品。未及繕寫失序品及戒品。故今猶有兩本。或稱菩薩戒地。初元嘉三年。徐州刺史王仲德于彭城請外國伊葉波羅譯出雜心。至擇品而緣礙遂輟。至是更請跋摩譯出后品。足成十三卷。並先所出四分羯磨優婆塞五戒略論優婆塞二十二戒等。凡二十六卷。並文義詳允梵漢弗差。時影福寺尼慧果凈音等。共請跋摩云。去六年有師子國八尼至京云。宋地先未經
【現代漢語翻譯】 現代漢語譯本 獲從志（人名）。法師既然不遠萬里來教化這個國家，將用什麼來教導他們呢？跋摩（僧侶名，意為『鎧甲』）說：『道在於內心，不在於外在的形式；佛法源於自身，而非他人。況且帝王與普通百姓所修行的各有不同。普通百姓地位卑賤，名聲低微，言語沒有威信。如果不約束自己，勤苦修行，又能有什麼用呢？帝王以天下為家，百姓為子女。說出一句美好的話，百姓都會高興；推行一項好的政策，就能使人和神都和諧。刑罰不冤殺人命，徭役不使百姓勞累，那麼就能使風調雨順，寒暖適時，五穀豐登，桑麻茂盛。像這樣持齋，齋戒的意義就非常大了。像這樣不殺生，功德也就非常多了。難道一定要減少半天的飲食，保全一隻鳥的性命，然後才算是弘揚慈悲嗎？』 皇帝於是撫摸著幾案感嘆道：『那些世俗之人迷惑于深遠的道理，沙門（出家修道者）拘泥於眼前的教條。迷惑于深遠道理的人認為至高的佛法是虛無縹緲的說法，拘泥於眼前教條的人則拘泥於經書的字句。至於法師您所說的話，真是開悟明達，可以與您談論天人之際的道理了。』於是下令住在祇洹寺（佛教寺院名），供給非常豐厚。公侯王孫，英雄俊彥，沒有不尊敬信奉的。不久之後，在寺中開講《法華經》和《十地經》。講經的那天，車馬眾多，擠滿了道路。觀看的人來來往往，肩挨著肩，腳跟著腳。跋摩（僧侶名，意為『鎧甲』）的神思敏捷，自然而然地具有巧妙的辯才，簡直是天生的。有時藉助翻譯人員來回溝通，就能立即領悟。後來祇洹寺的慧義（人名）請求翻譯《菩薩善戒》，最初得到二十八品。後來弟子們陸續譯出二品，總共成為三十品。還沒來得及繕寫，就遺失了《失序品》和《戒品》，所以現在還有兩個不同的版本，有的稱為《菩薩戒地》。 最初在元嘉三年（公元426年），徐州刺史王仲德在彭城請外國僧人伊葉波羅（人名）翻譯《雜心論》，翻譯到《擇品》時，因為遇到阻礙而停止。到這時，又請跋摩（僧侶名，意為『鎧甲』）翻譯出後面的部分，最終完成了十三卷。連同先前翻譯出的《四分羯磨》、《優婆塞五戒略論》、《優婆塞二十二戒》等，總共有二十六卷。這些譯本的文字和義理都非常詳盡允當，梵文和漢文沒有差別。當時影福寺的尼姑慧果、凈音等人，共同請教跋摩說：『六年前有師子國（今斯里蘭卡）的八位比丘尼來到京城，說宋地以前沒有比丘尼。』
【English Translation】 English version Huo Congzhi (person's name). Since the Dharma Master has come from afar to enlighten this country, what will you use to teach them? Bamo (monk's name, meaning 'armor') said, 'The Dao (the Way) lies in the heart, not in external forms; the Dharma originates from oneself, not from others. Moreover, the cultivation of emperors and common people differs. Common people are of low status and humble reputation, and their words lack authority. If they do not restrain themselves and practice diligently, what use will they be? Emperors regard the world as their home and the people as their children. If they utter a good word, the people will rejoice; if they implement a good policy, it will harmonize humans and spirits. If punishments do not unjustly take lives and labor does not exhaust the people, then the weather will be favorable, the temperature will be appropriate, the five grains will be abundant, and the mulberry and hemp will flourish. To observe precepts in this way is to observe precepts greatly. To abstain from killing in this way is to accumulate great merit. Must one reduce half a day's meal and save the life of a bird to be considered as promoting compassion?' The emperor then stroked the table and sighed, 'Those worldly people are deluded by profound principles, and the Shamen (ordained monks) are attached to immediate doctrines. Those deluded by profound principles believe that the supreme Dharma is a vague and縹緲 saying, while those attached to immediate doctrines are拘泥 to the literal words of the scriptures. As for what the Dharma Master has said, it is truly enlightening and clear, and one can discuss the principles between heaven and man with you.' Thereupon, he ordered him to reside in Jetavana Monastery (Buddhist monastery name), with generous provisions. Dukes, princes, heroes, and talents all respected and revered him. Soon after, he began lecturing on the Lotus Sutra and the Ten Stages Sutra at the monastery. On the day of the lecture, the carriages and horses were numerous, filling the roads. The viewers came and went, shoulder to shoulder, heel to toe. Bamo's (monk's name, meaning 'armor') mind was quick, and he naturally possessed ingenious eloquence, as if it were innate. Sometimes, with the help of translators to communicate back and forth, he could immediately comprehend. Later, Huiyi (person's name) of Jetavana Monastery requested the translation of the Bodhisattva Good Precepts, initially obtaining twenty-eight chapters. Later, the disciples successively translated two chapters, totaling thirty chapters. Before they could be copied, the Lost Order Chapter and the Precept Chapter were lost, so there are still two different versions today, some called the Bodhisattva Precept Ground. Initially, in the third year of Yuanjia (426 AD), Wang Zhongde, the governor of Xuzhou, invited the foreign monk Yiepoluo (person's name) in Pengcheng to translate the Miscellaneous Abhidharma Heart Treatise. When translating the Selection Chapter, it was stopped due to obstacles. At this time, Bamo (monk's name, meaning 'armor') was again invited to translate the later parts, finally completing thirteen volumes. Together with the previously translated Four-Part Vinaya, Brief Treatise on the Five Precepts for Upasakas, Twenty-Two Precepts for Upasakas, etc., there were a total of twenty-six volumes. The texts and meanings of these translations were very detailed and appropriate, with no difference between Sanskrit and Chinese. At that time, the nuns Huiguo and Jingyin of Yingfu Temple jointly asked Bamo, 'Six years ago, eight Bhikkhunis from the country of Simhala (now Sri Lanka) came to the capital, saying that there had been no Bhikkhunis in the Song land before.'
有尼。那得二眾受戒。恐戒品不全。跋摩云。戒法本在大僧眾發。設不本事無妨得戒。如愛道之緣。諸尼又恐年月不滿。苦欲更受。跋摩稱云。善哉。茍欲增明甚助隨喜。但西國尼年臘未登。又十人不滿。且令學宋語別因西域居士。更請外國尼來足滿十數。其年夏在定林下寺安居。時有信者采華布席。唯跋摩所坐華彩更鮮。眾咸崇以聖禮。夏竟還祇洹。其年九月二十八日中食未畢。先起還閣。其弟子后至。奄然已終。春秋六十有五。未終之前預造遺文偈頌三十六行。自說因緣云。已證二果。手自封緘付弟子阿沙羅云。我終后可以此文還示天竺僧。亦可示此境僧也。既終之後即扶坐繩床。顏貌不異似若入定。道俗赴者千有餘人。並聞香氣芬烈。咸見一物狀若龍蛇。可長一匹許。起于尸側直上衝天莫能詺者。即于南林戒壇前依外國法阇毗之。四部鱗集。香薪成𧂐。灌之香油以燒遺陰。五色焰起氛氳麗空。是時天景澄朗道俗哀嘆。仍于其處起立白塔。欲重受戒。諸尼悲泣望斷不能自勝。初跋摩至京。文帝欲從受菩薩戒。會虜寇侵強未及咨稟。奄而遷化。以本意不遂傷恨彌深。乃令眾僧譯出其遺文云。
前頂禮三寶 凈戒諸上座 濁世多諂曲 虛偽無誠信 愚惑不識真 懷嫉輕有德 是以諸賢聖 現世晦其
【現代漢語翻譯】 現代漢語譯本：有比丘尼（Bhikkhuni，女性出家人）提出，她們已經接受過兩次戒律，擔心戒品不完整。跋摩（B跋摩，譯者）說：『戒律的根本在於大僧眾中發起。即使沒有本師親自傳授，也能獲得戒律，就像愛道（Mahapajapati Gotami，佛陀姨母）的因緣一樣。』一些比丘尼又擔心受戒的年月不夠，想要再次受戒。跋摩讚許道：『很好。如果想要增進戒律的理解，我非常隨喜。』但西國的比丘尼年資還不夠，人數也不滿十人。可以先讓她們學習宋語，另外通過西域的居士，再請外國的比丘尼來湊足十人。』那年夏天，他在定林下寺安居。當時有信徒採摘鮮花鋪設座位，唯獨跋摩所坐的鮮花色彩更加鮮艷。眾人都以聖人的禮儀來尊敬他。夏天結束后，他回到祇洹（Jetavana，精舍）。那年九月二十八日，中午飯還沒吃完，他就先起身回到房間。他的弟子隨後趕到，發現他已經安詳地去世了，享年六十五歲。去世之前，他預先寫好了遺文偈頌三十六行，親自說明因緣，說自己已經證得二果（Sakadagami，一來果）。他親手封好遺文，交給弟子阿沙羅（Asala）說：『我去世后，可以將此文還給天竺（India）的僧人，也可以給此地的僧人看。』去世之後，人們將他扶到繩床上坐著，他的容貌沒有改變，好像入定一樣。前去瞻仰的僧人和俗人有一千多人，都聞到濃烈的香氣。大家都看到一個東西，形狀像龍蛇，大約一匹布那麼長，從他的屍體旁邊升起，直衝天空，沒有人能說出那是什麼。人們就在南林戒壇前，按照外國的習俗火化了他。四部弟子聚集在一起，香木堆積如山，澆上香油來焚燒他的遺體。五色的火焰升起，光彩照耀天空。當時天空晴朗，僧人和俗人都哀嘆不已。人們就在那裡建造了一座白塔。比丘尼們想要重新受戒，悲傷哭泣，不能自已。當初跋摩來到京城，文帝（Emperor Wen）想要向他受菩薩戒，恰逢北方寇賊侵擾，沒來得及請教，跋摩就去世了。文帝因為本來的意願沒有實現，感到非常傷心遺憾，於是命令眾僧翻譯出跋摩的遺文，內容如下： 『首先頂禮三寶（Three Jewels，佛法僧），清凈持戒的諸位上座。 濁世之中充滿諂媚虛偽，沒有誠信。 愚昧迷惑的人不認識真理，心懷嫉妒，輕視有德之人。 因此，各位賢聖，在世間隱藏自己的光芒。』
【English Translation】 English version: There were Bhikkhunis (female monastics) who expressed concern that they had received ordination twice and feared that the precepts were incomplete. B跋摩 (B跋摩, translator) said, 'The foundation of the precepts lies in the initiation within the great Sangha (monastic community). Even without a preceptor personally transmitting them, one can obtain the precepts, just like the circumstances of Mahapajapati Gotami (Buddha's aunt).』 Some Bhikkhunis were also concerned that the years of their ordination were insufficient and wanted to receive ordination again. B跋摩 praised, 'Excellent. If you wish to enhance your understanding of the precepts, I greatly rejoice in your aspiration.』 However, the Bhikkhunis from the Western lands are not yet senior enough, and their numbers are less than ten. You can first have them learn the Song language, and additionally, through lay devotees from the Western Regions, invite foreign Bhikkhunis to make up the full number of ten.』 That summer, he resided in the Lower Dinglin Temple. At that time, believers picked flowers to spread as seats, but the flowers on B跋摩's seat were especially vibrant. Everyone revered him with the respect due to a sage. After the summer retreat, he returned to Jetavana (monastery). On the twenty-eighth day of the ninth month of that year, before finishing his midday meal, he first got up and returned to his room. His disciples arrived later and found that he had passed away peacefully, at the age of sixty-five. Before his death, he had written thirty-six lines of verses in his testament, personally explaining the circumstances, saying that he had attained the second fruit (Sakadagami, Once-Returner). He personally sealed the testament and gave it to his disciple Asala, saying, 'After my death, you can return this text to the monks of India, and you can also show it to the monks of this land.』 After his death, people helped him sit on a rope bed, and his appearance did not change, as if he were in meditation. More than a thousand monks and laypeople came to pay their respects, and they all smelled a strong fragrance. Everyone saw something, shaped like a dragon or snake, about a bolt of cloth long, rising from his corpse and soaring straight into the sky, and no one could say what it was. People cremated him in front of the Southern Forest Ordination Platform, according to foreign customs. The fourfold assembly gathered together, and fragrant wood was piled up like a mountain, and fragrant oil was poured on it to burn his remains. Five-colored flames rose up, and the radiance illuminated the sky. At that time, the sky was clear, and the monks and laypeople lamented with sorrow. People built a white stupa (reliquary) there. The Bhikkhunis wanted to receive ordination again, weeping with grief, unable to control themselves. Initially, when B跋摩 arrived in the capital, Emperor Wen (Emperor Wen) wanted to receive the Bodhisattva precepts from him, but it happened that northern bandits invaded, and before he could consult him, B跋摩 passed away. Emperor Wen felt very sad and regretful because his original wish had not been fulfilled, so he ordered the monks to translate B跋摩's testament, which read as follows: 『First, I bow to the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), and to all the senior monks who uphold the pure precepts. In this defiled world, there is much flattery and falsehood, and no sincerity. Ignorant and deluded people do not recognize the truth, harbor jealousy, and despise those with virtue. Therefore, all the wise and holy ones hide their light in the world.』
跡 我求那跋摩 命行盡時至 所獲善功德 今當如實說 不以諂曲心 希望求名利 為勸眾懈怠 增長諸佛法 大法力如是 仁者咸諦聽 我昔曠野中 初觀于死屍 膀脹蟲爛壞 臭穢膿血流 繫心緣彼處 此身性如是 常見此身相 貪蛾不畏火 如是無量種 修習死屍觀 放舍余聞思 依止林樹間 是夜專精進 正觀常不忘 境界恒在前 猶如對明鏡 如彼我亦然 由是心寂靖 輕身極明凈 清涼心是樂 增長大歡喜 則生無著心 變成骨鎖相 白骨現在前 朽壞肢節離 白骨悉磨滅 無垢智熾然 調伏思法相 我時得如是 身安極柔軟 如是方便修 勝進轉增長 微塵唸唸滅 壞色正念法 是則身究竟 何緣起貪慾 知因諸受生 如魚貪鉤餌 彼受無量壞 唸唸觀磨滅 知彼所依處 從心猿猴起 業及業果報 依緣唸唸滅 心所知種種 是名別相法 是則思慧念 次第滿足修 觀種種法相 其心轉明瞭 我于爾焰中 明見四念處 律行從是竟 攝心緣中住 苦如熾然劍 斯由渴愛轉 愛盡般涅槃 普見彼三界 死焰所熾然 形體極消瘦 喜息樂方便
【現代漢語翻譯】 現代漢語譯本 我，那跋摩（Nāgabrahma），現在要如實講述我生命即將結束時所獲得的善功德。 我沒有用諂媚虛偽的心，也沒有希望以此求取名利，而是爲了勸勉那些懈怠的人，增長諸佛的教法。 這大法的力量就是如此，希望各位仁者仔細聆聽。 我過去在曠野之中，最初觀察死屍，屍體膨脹腐爛，臭穢的膿血流淌。 我將心繫于那個地方，想著此身的本性也是如此。 我常常觀察此身的不凈之相，就像貪婪的飛蛾不畏懼火焰一樣。 像這樣，我以無量種方式修習死屍觀。 我放下其餘的聞思，依止於林間的樹木。 在那夜晚，我專心精進，以正念觀察，從不忘記。 那境界恒常在我的眼前，就像面對明鏡一樣。 就像那死屍一樣，我也是如此，因此我的心寂靜安寧。 我的身體輕盈而極其明凈，清涼的心是快樂的。 增長廣大的歡喜，就生起了沒有執著的心。 屍體變成了骨鎖之相，白骨現在我的眼前。 朽壞的肢體關節分離，白骨全部磨滅消失。 無垢的智慧熾盛燃燒，調伏思惟諸法的實相。 我當時得到了這樣的境界，身體安穩而極其柔軟。 像這樣方便地修習，殊勝的境界逐漸增長。 微塵唸唸生滅，壞色的正念之法。 這就是身體的究竟，為何還要生起貪慾呢？ 我知道貪慾的起因是諸受（vedanā），就像魚貪圖魚鉤上的餌食一樣。 那些感受有無量的壞滅，唸唸觀察其磨滅。 我知道那些感受所依賴之處，是從心如猿猴般跳動而生起的。 業（karma）以及業的果報，依緣而唸唸滅。 心所了知的種種，這叫做別相法。 這就是思、慧、念，次第滿足地修習。 觀察種種法的實相，我的心就更加明瞭。 我在那爾焰（er-yan）之中，明見四念處（catu-smṛtyupasthāna）。 律行從此圓滿，攝心安住在所緣之中。 苦（duhkha）就像熾燃的劍，這是由於渴愛（trsna）的推動。 渴愛滅盡就證得般涅槃（Parinirvana），普遍見到那三界（trayo dhātava）。 被死亡之焰所熾燃，形體極其消瘦。 喜樂止息，是方便之法。
【English Translation】 English version I, Nāgabrahma (name of a person), will now truthfully recount the meritorious deeds I have attained as my life approaches its end. I do not do this with a flattering or deceitful heart, nor do I hope to seek fame and profit, but rather to encourage those who are懈怠 (xièdài, lax, remiss) and to increase the teachings of all Buddhas. Such is the power of this great Dharma, may all virtuous ones listen attentively. In the past, in the wilderness, I first observed a corpse, the body swollen and decaying, foul pus and blood flowing. I focused my mind on that place, thinking that the nature of this body is also like that. I often observed the impure aspect of this body, just as a greedy moth is not afraid of fire. In this way, I practiced the contemplation of corpses in countless ways. I abandoned other learning and contemplation, and relied on the trees in the forest. That night, I was single-mindedly diligent, observing with right mindfulness, never forgetting. That state was constantly before my eyes, as if facing a clear mirror. Just like that corpse, so am I, and therefore my mind is peaceful and tranquil. My body is light and extremely clear, a cool heart is happiness. Increasing great joy, then arises a mind without attachment. The corpse transformed into the appearance of a skeleton, white bones now before my eyes. Decayed limbs and joints separated, all the white bones were ground and disappeared. Immaculate wisdom blazed, subduing the contemplation of the true nature of all dharmas. At that time, I attained such a state, my body was stable and extremely soft. Practicing in this convenient way, the excellent state gradually increased. Dust particles arise and cease moment by moment, the right mindfulness of the dharma of decaying form. This is the ultimate of the body, why then should greed arise? I know that the cause of greed is the various vedanā (sensations, feelings), just as a fish is greedy for the bait on a hook. Those feelings have countless destructions, observing their annihilation moment by moment. I know where those feelings rely, arising from the mind jumping like a monkey. Karma (action) and the results of karma, cease moment by moment depending on conditions. The various things known by the mind, this is called the distinct characteristic dharma. This is thought, wisdom, and mindfulness, cultivated in a sequential and fulfilling manner. Observing the true nature of various dharmas, my mind becomes even clearer. In that er-yan (a state of mind), I clearly saw the catu-smṛtyupasthāna (Four Foundations of Mindfulness). The discipline of precepts is thus perfected, gathering the mind and dwelling in the object of focus. Suffering (duhkha) is like a blazing sword, this is due to the driving force of trsna (thirst, craving). When craving is extinguished, Parinirvana (complete nirvana) is attained, universally seeing the trayo dhātava (Three Realms). Burned by the flames of death, the form is extremely emaciated. The cessation of joy and pleasure is a skillful means.
身還漸充滿 勝妙眾生相 頂忍亦如是 是於我心起 真實正方便 漸漸略境界 寂滅樂增長 得世第一法 一念緣真諦 次第法忍生 是謂無漏道 妄想及諸境 名字悉遠離 境界真諦義 除惱獲清涼 成就三昧果 離垢清涼緣 不涌亦不沒 凈慧如明月 湛然正安住 純一寂滅相 非我所宣說 唯佛能證知 那波阿毗曇 說五因緣果 實義知修行 名者莫能見 諸論各異端 修行理無二 偏執有是非 達者無違諍 修行眾妙相 今我不宣說 懼人起妄想 誑惑諸世間 于彼修利相 我已說少分 若彼明智者 善知此緣起 摩羅婆國界 始得初聖果 阿蘭若山寺 道跡修遠離 後於師子國 村名劫波利 進修得二果 是名斯陀含 從是多留難 障修離欲道 見我修遠離 知是處空閑 咸生希有心 利養競來集 我見如火毒 心生大厭離 避亂浮於海 阇婆及林邑 業行風所飄 隨緣之宋境 於是諸國中 隨力興佛法 無問所應問 諦實真實觀 今此身滅盡 寂若燈火滅
僧伽跋摩。此云眾鎧。天竺人也。少而棄俗。清峻有戒德。善解三藏尤精雜心。以宋元嘉十年。出
【現代漢語翻譯】 現代漢語譯本 身體逐漸充滿， 殊勝美妙的眾生之相，頂忍（頭頂上的忍辱）也是如此。 這在我心中生起，是真實正確的方便法門。 漸漸地減少對境界的執著，寂滅之樂逐漸增長。 獲得世間第一之法，一念之間緣于真諦（佛教的根本真理）。 次第生起法忍（對佛法的忍耐），這就是所謂的無漏道（沒有煩惱的道路）。 妄想以及各種境界，名字概念都遠離。 境界和真諦的意義，去除煩惱獲得清涼。 成就三昧（專注的狀態）之果，遠離塵垢，得到清涼的因緣。 不涌起也不沉沒，清凈的智慧如同明月。 湛然不動，安穩地住于其中，純一的寂滅之相。 這些不是我所能宣說的，只有佛才能證悟瞭解。 那波阿毗曇（論藏名），講述五種因緣果報。 真正理解其義並修行，執著于名相的人無法見到。 各種論典各有不同的觀點，但修行的道理沒有兩樣。 偏執己見就會有是非之爭，通達的人則沒有違背爭論。 修行的眾多微妙之相，現在我不宣說。 害怕有人因此產生妄想，迷惑世間的眾人。 對於那些修行的利益之相，我已經說了少部分。 如果那些明智的人，能夠很好地瞭解這緣起（事物產生的原因）。 在摩羅婆國（古印度地名）境內，開始獲得初果（須陀洹果）。 在阿蘭若（寂靜處）山寺，修習遠離塵世之道。 後來在師子國（今斯里蘭卡），一個名叫劫波利（地名）的村莊。 精進修行得到二果（斯陀含果），這就是斯陀含（二果阿羅漢）。 從此以後多有留難，阻礙修習遠離慾望之道。 見我修習遠離塵世，知道這裡清凈空閑。 都生起稀有之心，爭相供養。 我視如火毒，心中生起極大的厭離。 避開擾亂，漂浮於海上，到達阇婆（今印度尼西亞的爪哇島）和林邑（古國名，在今越南中部）。 被業行的風所吹動，隨緣來到宋境（中國宋朝）。 於是在這些國家中，隨自己的能力弘揚佛法。 解答應該解答的問題，以諦實（真實不虛）的智慧觀察。 如今此身滅盡，寂靜如同燈火熄滅。 僧伽跋摩（譯者名）。翻譯為眾鎧。是天竺（古印度）人。年少時就捨棄世俗，清凈嚴謹有戒律品德。擅長理解三藏（佛教經典），尤其精通雜心（論書）。在宋元嘉十年，翻譯...
【English Translation】 English version The body gradually becomes full, The excellent and wonderful appearance of sentient beings, the summit of patience (top of forbearance) is also like this. This arises in my mind, it is a true and correct expedient means. Gradually reducing attachment to realms, the joy of nirvana increases. Obtaining the foremost Dharma of the world, in a single thought, being connected to the true meaning (the fundamental truth of Buddhism). Gradually arising Dharma-patience (patience towards the Dharma), this is what is called the path without outflows (the path without afflictions). Delusions and all realms, names and concepts are all distanced. The meaning of realms and the true meaning, removing afflictions and obtaining coolness. Accomplishing the fruit of Samadhi (state of concentration), being apart from defilements, obtaining the conditions for coolness. Neither rising nor sinking, pure wisdom is like a bright moon. Serenely still, dwelling peacefully within, the pure and unified aspect of nirvana. These are not what I can proclaim, only the Buddha can realize and understand. The Naba Abhidhamma (name of a treatise), speaks of the five causes and conditions and their results. Truly understanding its meaning and practicing, those attached to names cannot see it. Various treatises have different viewpoints, but the principles of practice are not different. Being attached to one's own views will lead to disputes, those who are enlightened have no disagreements. The many subtle aspects of practice, I will not proclaim now. Fearing that people will give rise to delusions because of this, confusing the people of the world. Regarding those beneficial aspects of practice, I have already spoken of a small portion. If those wise people can understand well this arising of conditions (the causes of things). Within the territory of Malava (ancient Indian place name), one begins to obtain the first fruit (Sotapanna fruit). In the Aranya (quiet place) mountain temple, practicing the path of being apart from the world. Later in Simhala (now Sri Lanka), a village named Kappali (place name). Diligently practicing and obtaining the second fruit (Sakadagami fruit), this is called Sakadagami (second fruit Arhat). From then on, there were many obstacles, hindering the practice of being apart from the path of desire. Seeing me practicing apart from the world, knowing that this place is pure and empty. All give rise to rare minds, competing to make offerings. I see it as fire poison, and a great aversion arises in my heart. Avoiding the disturbances, floating on the sea, arriving at Java (now Java, Indonesia) and Linyi (ancient country name, in central Vietnam today). Being blown by the wind of karmic actions, following conditions to the Song territory (Song Dynasty of China). Thus, in these countries, promoting the Buddha-dharma according to my ability. Answering the questions that should be answered, observing with truthful wisdom. Now this body is extinguished, silent like a lamp extinguished. Sanghavarman (translator's name). Translated as 'Armor of the Sangha'. He was from India. He abandoned the secular world at a young age, and was pure and strict with precepts and virtues. He was good at understanding the Tripitaka (Buddhist scriptures), especially proficient in the Miscellaneous Abhidhamma. In the tenth year of the Yuanjia era of the Song Dynasty, he translated...
自流沙至於京邑。器宇宏肅。道俗敬異。咸宗事之。號曰三藏法師。初景平元年。平陸令許桑舍宅建剎。因名平陸寺。后道場慧觀以跋摩道行純備。請住此寺。崇其供養以表厥德。跋摩共觀加塔三層。今之奉誠是也。跋摩行道諷誦日夜不輟。僧眾歸集道化流佈。初三藏法師明於戒品。將為影福寺尼慧果等重受具戒。是時二眾未備。而三藏遷化。俄而師子國比丘尼鐵薩羅等至都。眾乃共請跋摩為師繼軌三藏。祇洹慧義擅步京邑。謂為矯異執志不同。親與跋摩拒論翻覆。跋摩標宗顯法理證明允。既德有所歸。義遂回剛靡然推服。令弟子慧基等服膺供事。僧尼受者數百許人。宋彭城王義康。崇其戒范。廣設齋供。四眾殷盛傾于京邑。慧觀等以跋摩妙解雜心諷誦通利。先三藏雖譯未及繕寫。即以其年九月。于長干寺招集學士。更請出焉。寶云譯語。觀自筆受。考覈研校一週乃訖。續出摩得勒伽分別業報略勸發諸王要偈及請聖僧浴文等。跋摩游化為志不滯一方。既傳經事訖辭還本國。眾咸祈止莫之能留。元嘉十九年。隨西域賈人舶還外國。不詳其終。
曇摩密多。此云法秀。罽賓人也。年至七歲神明澄正。每見法事輒自然欣躍。其親愛而異之。遂令出家。罽賓多出聖達。屢值明師。博貫群經。特深禪法。所得門戶極甚微奧
【現代漢語翻譯】 現代漢語譯本： 從流沙到京城，跋摩（B跋摩，梵文Dharmamitra的音譯，意為『法友』）的儀表氣度宏大而莊重，僧人和俗人都敬佩他，尊奉他。人們稱他為三藏法師。最初，景平元年，平陸縣令許桑捐出自己的住宅建造寺廟，因此命名為平陸寺。後來，道場寺的慧觀法師認為跋摩的修行純正完備，便邀請他來此寺居住，崇敬地供養他，以表彰他的德行。跋摩與慧觀共同增建了三層塔，就是現在的奉誠寺。跋摩修行誦經，日夜不停，僧眾聚集，他的教化廣為流傳。起初，三藏法師精通戒律，將要為影福寺的尼姑慧果等人重新授予具足戒。當時，僧眾和尼眾尚未準備齊全，而三藏法師就去世了。不久，師子國（古斯里蘭卡）的比丘尼鐵薩羅等人來到都城，大家共同請求跋摩為導師，繼承三藏法師的事業。祇洹寺的慧義法師在京城享有盛名，認為跋摩標新立異，與自己的主張不同，親自與跋摩辯論，反覆爭論。跋摩闡明宗旨，弘揚佛法，以道理證明自己的觀點，令人信服。慧義法師因為跋摩的德行高尚，最終轉變了態度，心悅誠服地推崇他，讓弟子慧基等人服侍供養跋摩。受戒的僧人和尼姑有數百人。宋朝的彭城王劉義康，崇尚跋摩的戒律規範，廣泛地設定齋飯供養，四眾弟子非常興盛，傾動了整個京城。慧觀等人認為跋摩精妙地理解《雜心論》，諷誦通利，而先前的三藏法師雖然翻譯了此論，但未能繕寫成文，便在那一年的九月，在長干寺招集學士，再次請跋摩翻譯。寶云擔任譯語，慧觀親自筆錄，考覈研究，校對了一週才完成。之後又陸續翻譯了《摩得勒伽分別業報略》、《勸發諸王要偈》以及《請聖僧浴文》等。跋摩以遊歷教化為志向，不滯留在一個地方。完成翻譯經典的事情后，他辭別眾人，返回本國。大家竭力挽留，但未能留住他。元嘉十九年，他跟隨西域的商人乘船返回外國，最終的結局不清楚。
曇摩密多（Dharmamitra，梵文，意為『法友』）。漢譯為『法秀』。是罽賓（古代中亞地區，今克什米爾一帶）人。他七歲時，就顯得聰明正直。每當見到佛事，就自然地感到欣喜。他的父母感到喜愛和驚異，於是讓他出家。罽賓多出聖賢，曇摩密多多次遇到明師，廣泛地學習各種經典，尤其精通禪法，所領悟的禪法精髓非常深奧。
【English Translation】 English version: From Liusha to the capital city, B跋摩 (B跋摩, transliteration of Sanskrit Dharmamitra, meaning 'Dharma friend') possessed a grand and dignified demeanor. Both monks and laypeople respected and revered him, honoring him as the Tripitaka Master. Initially, in the first year of Jingping, Xu Sang, the magistrate of Pinglu County, donated his residence to build a temple, which was thus named Pinglu Temple. Later, the monk Huiguan of Daocheng Temple, considering B跋摩's practice to be pure and complete, invited him to reside in this temple, reverently providing for him to express his virtue. B跋摩 and Huiguan jointly added three stories to the pagoda, which is now the Fengcheng Temple. B跋摩 practiced and recited scriptures day and night without ceasing. Monks gathered, and his teachings spread widely. Initially, the Tripitaka Master was proficient in the precepts and was about to re-ordain the nuns Huiguo and others of Yingfu Temple with the complete precepts. At that time, the monastic community was not fully prepared, and the Tripitaka Master passed away. Soon after, the bhikkhunis Tissara and others from Simhala (ancient Sri Lanka) arrived in the capital. Everyone jointly requested B跋摩 to be the teacher and continue the work of the Tripitaka Master. Huiyi of Jiyuan Temple, who enjoyed a great reputation in the capital, considered B跋摩 to be unconventional and different from his own views. He personally debated with B跋摩, arguing back and forth. B跋摩 clarified the principles, promoted the Dharma, and proved his points with reason, convincing everyone. Huiyi, because of B跋摩's high virtue, eventually changed his attitude, sincerely admiring him, and had his disciples Huiji and others serve and provide for B跋摩. Hundreds of monks and nuns received the precepts. Prince Yikang of Pengcheng in the Song Dynasty admired B跋摩's disciplinary standards and widely provided vegetarian meals as offerings. The fourfold assembly was very prosperous, moving the entire capital. Huiguan and others believed that B跋摩 had a profound understanding of the Zaxinlun (Treatise on the Combination of Ideas), reciting it fluently, while the previous Tripitaka Master had translated this treatise but had not been able to write it down. Therefore, in September of that year, they gathered scholars at Changgan Temple and again requested B跋摩 to translate it. Baoyun served as the translator, and Huiguan personally recorded it, examining, researching, and proofreading it for a week before it was completed. Subsequently, he successively translated the Matrka-vibhanga-karma-phala-samgraha (Summary of the Analysis of the Results of Actions), the Admonishing Kings Verse, and the Bathing the Holy Monks Ceremony Text, among others. B跋摩 was determined to travel and teach, not staying in one place. After completing the translation of the scriptures, he bid farewell to everyone and returned to his country. Everyone tried to persuade him to stay, but they could not keep him. In the nineteenth year of Yuanjia, he followed merchants from the Western Regions on a ship back to a foreign country. His final fate is unknown.
Dharmamitra (Dharmamitra, Sanskrit, meaning 'Dharma friend'). Translated into Chinese as 'Faxiu'. He was a native of Kipin (ancient Central Asian region, now the Kashmir area). At the age of seven, he appeared intelligent and upright. Whenever he saw Buddhist events, he naturally felt joyful. His parents felt love and amazement, so they allowed him to become a monk. Kipin produced many sages, and Dharmamitra repeatedly encountered enlightened teachers. He extensively studied various scriptures, especially excelling in Chan practice. The essence of Chan practice that he understood was extremely profound.
。為人沉邃有慧解。儀軌詳正。生而連眉故世號連眉禪師。少好遊方誓志宣化。周曆諸國遂適龜茲。未至一日。王夢神告王曰。有大福德人明當入國。汝應供養明旦即敕外司。若有異人入境必馳奏聞。俄而蜜多果至。王自出郊迎延請入宮。遂從稟戒盡四事之禮。蜜多安而能遷不拘利養。居數載密有去心。神又降夢曰。福德人舍王去矣。王惕然驚覺。既而君臣固留莫之能止。遂度流沙進到燉煌。于閑曠之地建立精舍。植㮈千株開園百畝。房閣池沼極為嚴凈。頃之復適涼州。仍于公府舊事更葺堂宇。學徒濟濟禪業甚盛。常以江左王畿志欲傳法。以宋元嘉元年展轉至蜀。俄而出峽止荊州。于長沙寺造立禪閣。翹誠懇惻祈請舍利。旬有餘日遂感一枚。沖器出聲放光滿室。門徒道俗莫不更增勇猛人百其心。頃之沿流東下至於京師。初止中興寺。晚憩祇洹。密多道聲素著化洽連邦。至京甫爾傾都禮訊。自宋文哀皇后及皇太子公主。莫不設齋桂宮請戒椒掖。參候之使旬日相望。即于祇洹寺譯出禪經禪法要普賢觀虛空藏觀等。常以禪道教授。或千里咨受四輩。遠近皆號大禪師焉。會稽太守平昌孟顗。深信正法。以三寶為己任。素好禪味敬心殷重。及臨浙右請與同遊。乃于鄮縣之山建立塔寺。東境舊俗多趣巫祝。及妙化所移比屋歸正。自
西徂東無思不服。元嘉十年還都止鐘山定林下寺。密多天性凝靖雅愛山水。以為鐘山鎮岳埒美嵩華。常嘆下寺基構臨澗低側。於是乘高相地揆卜山勢。以元嘉十二年斬石刊木營建上寺。士庶欽風獻奉稠疊。禪房殿宇郁爾層構。於是息心之眾萬里來集。諷誦肅邕望風成化。定林達禪師即神足弟子。弘其風教聲震道俗。故能凈化久而莫渝。勝業崇而弗替。蓋密多之遺烈也。爰自西域至於南土。凡所游履靡不興造檀會敷陳教法。初密多之發罽賓也。有迦毗羅神王衛送。遂至龜茲。于中路欲反。乃現形告辭密多曰。汝神力通變自在游處。將不相隨共往南方。語畢即收影不現。遂遠從至都。即于上寺影象著壁。迄至於今猶有聲影之驗。潔誠祈福莫不享愿。以元嘉十九年七月六日卒于上寺。春秋八十有七。道俗四眾行哭相趨。仍葬于鐘山宋熙寺前。
釋智猛。雍州京兆新豐人。稟性端明勵行清白。少襲法服修業專至。諷誦之聲以夜續日。每聞外國道人說天竺國土有釋迦遺蹟及方等眾經。常慨然有感馳心遐外。以為萬里咫尺千載可追也。遂以偽秦弘始六年甲辰之歲招結同志沙門十有五人。發跡長安。渡河跨谷三十六所。至涼州城。出自陽關西入流沙。凌危履險有過前傳。遂歷鄯鄯龜茲于闐諸國。備矚風化。從於闐西南行二千里
【現代漢語翻譯】 現代漢語譯本： 密多（Mitra，一位僧侶的名字）來自西方，沒有不被他折服的。元嘉十年（公元433年）回到都城，住在鐘山定林下寺。密多天性沉靜，雅愛山水，認為鐘山是鎮岳，可以媲美嵩山和華山。他常嘆息下寺的建築地基臨近山澗，地勢低窪傾斜。於是登上高處觀察地形，勘測山勢，在元嘉十二年（公元435年）砍石伐木，開始建造上寺。士人和百姓敬佩他的風範，紛紛獻上財物，禪房殿宇，層層疊疊，蔚為壯觀。於是，想要靜心修行的人從四面八方聚集而來，諷誦佛經的聲音莊嚴肅穆，望風而化。定林達禪師是神足（神通具足）弟子的後人，弘揚他的風教，聲名遠播，凈化人心，歷久不變。上寺的興盛，是密多留下的功業。從西域到南方，凡是他遊歷過的地方，沒有不興建寺廟，廣設齋會，宣揚佛法的。當初密多從罽賓（Kashmir）出發時，有迦毗羅神王（Kapila，一位神祇的名字）護送。到達龜茲（Kucha）后，神王想要返回，於是顯形告別密多說：『你的神力通變，可以自在遊歷，我將不再跟隨你前往南方。』說完，身影消失不見。於是密多獨自遠行至都城，神王的影象就被畫在上寺的墻壁上，直到今天，仍然有聲影顯現的靈驗。虔誠祈福的人，沒有不實現願望的。元嘉十九年（公元442年）七月初六，密多在上寺圓寂，享年八十七歲。僧俗四眾悲痛哭泣，紛紛趕來，將他安葬在鐘山宋熙寺前。 釋智猛（Shi Zhimeng，一位僧侶的名字），雍州京兆新豐（今陜西省境內）人。天性正直聰慧，行為清廉。年少時就出家為僧，專心修習佛法，諷誦佛經的聲音日夜不絕。每當聽到外國僧人說起天竺（India）國土有釋迦（Sakyamuni，佛陀的名字）的遺蹟以及方等（Vaipulya，大乘經典）眾經，常常感慨萬千，心馳神往，認為即使相隔萬里，也近在咫尺，即使相隔千年，也可以追尋。於是，在偽秦弘始六年（公元404年），甲辰年，招集了十五位志同道合的沙門（Shramana，出家人的通稱），從長安出發，渡河翻山越嶺三十六處，到達涼州城，從陽關向西進入流沙，克服了前人沒有經歷過的危險，最終歷經鄯善（Shanshan）、龜茲（Kucha）、于闐（Khotan）等國，詳細考察了各地的風俗教化。從於闐西南方向走了兩千里
【English Translation】 English version: Mitra (Mitra, a monk's name) came from the West, and none were unconvinced by him. In the tenth year of Yuanjia (433 AD), he returned to the capital and resided in the Lower Dinglin Temple on Zhongshan Mountain. Mitra was naturally serene and loved mountains and rivers. He considered Zhongshan Mountain to be a Zhenyue (mountain deity), comparable to Mount Song and Mount Hua. He often lamented that the foundation of the Lower Temple was close to the mountain stream and the terrain was low and sloping. Therefore, he ascended to a high place to observe the terrain and survey the mountain's shape. In the twelfth year of Yuanjia (435 AD), he cut stones and felled trees to begin building the Upper Temple. Scholars and common people admired his demeanor and offered donations in abundance. The meditation rooms and halls were layered and magnificent. As a result, those who wished to cultivate their minds gathered from all directions. The sound of chanting scriptures was solemn and harmonious, and they were transformed by his influence. Chan Master Dinglin Da was a descendant of the disciples of Shenzu (endowed with supernatural powers), promoting his teachings and reputation far and wide, purifying people's hearts and remaining unchanged over time. The prosperity of the Upper Temple is the legacy left by Mitra. From the Western Regions to the South, wherever he traveled, he built temples, established alms gatherings, and preached the Dharma. Initially, when Mitra departed from Kashmir, he was escorted by King Kapila (Kapila, a deity's name). Upon reaching Kucha, the king wished to return, so he manifested and bid farewell to Mitra, saying, 'Your divine power is transformative, allowing you to travel freely. I will no longer accompany you to the South.' After speaking, his figure disappeared. Thus, Mitra traveled alone to the capital, and the image of the king was painted on the wall of the Upper Temple. To this day, there is still evidence of his presence. Those who sincerely pray for blessings have their wishes fulfilled. On the sixth day of the seventh month of the nineteenth year of Yuanjia (442 AD), Mitra passed away at the Upper Temple at the age of eighty-seven. Monks and laypeople mourned and rushed to attend his funeral, and he was buried in front of Songxi Temple on Zhongshan Mountain. Shi Zhimeng (Shi Zhimeng, a monk's name), a native of Xinfeng, Jingzhao, Yongzhou (present-day Shaanxi Province), was naturally upright and intelligent, and his conduct was pure and honest. He became a monk at a young age and devoted himself to studying the Dharma, chanting scriptures day and night. Whenever he heard foreign monks speak of the relics of Sakyamuni (Sakyamuni, the Buddha's name) and the Vaipulya (Vaipulya, Mahayana sutras) scriptures in the land of India, he was often filled with emotion and longing, believing that even if separated by thousands of miles, it was close at hand, and even if separated by thousands of years, it could be pursued. Therefore, in the sixth year of Hongshi of the Pseudo-Qin Dynasty (404 AD), the year of Jia Chen, he gathered fifteen like-minded Shramanas (Shramana, a general term for renunciates) and set out from Chang'an, crossing rivers and mountains in thirty-six places, reaching the city of Liangzhou, and entering the shifting sands west from Yangguan, overcoming dangers that previous travelers had not experienced. Finally, he traveled through the countries of Shanshan, Kucha, and Khotan, examining the customs and teachings of each place in detail. He traveled two thousand miles southwest from Khotan.
。始登䓗嶺。而九人退還。猛與余伴進行千七百里。至波倫國。同侶竺道嵩又復無常。將欲阇毗。忽失尸所在。猛悲嘆驚異。於是自力而前。與餘四人共度雪山渡辛頭河至罽賓國。國有五百羅漢。常往返阿耨達池。有大德羅漢見猛至歡喜。猛咨問方土為說四天子事。具在猛傳。猛於奇沙國見佛文石唾壺。又於此國見佛缽。光色紫紺四際盡然。猛香華供養頂戴發願。缽若有應能輕能重。既而轉重力遂不堪。及下案時復不覺重。其道心所應如此。復西南行千三百里至迦維羅衛國。見佛發佛牙及肉髻骨。佛影跡炳然具存。又睹泥洹堅固之林降魔菩提之樹。猛喜心內充設供一日。兼以寶蓋大衣覆降魔像。其所游踐究觀靈變。天梯龍池之事不可勝數。后至華氏國阿育王舊都。有大智婆羅門名羅閱家舉族弘法王所欽重。造純銀塔高三丈。既見猛至。乃問秦地有大乘學不。猛答悉大乘學。羅閱驚歎曰。希有希有。將非菩薩往化耶。猛於其家得大泥洹梵本一部。又得僧祇律一部及余經梵本。誓願流通。於是便反。以甲子歲發天竺。同行三伴于路無常。唯猛與曇纂俱還於涼州出泥洹本。得二十卷。以元嘉十四年入蜀。十六年七月造傳記所遊歷。元嘉末卒于成都。余歷尋遊方沙門。記列道路時或不同。佛缽頂骨處亦乖爽。將知游往天竺非止
【現代漢語翻譯】 現代漢語譯本：開始攀登䓗嶺（山名）。九個人退了回去。法顯（猛）和剩下的同伴繼續前行一千七百里，到達波倫國。同伴竺道嵩又不幸去世。準備荼毗（火葬）時，忽然找不到屍體在哪裡。法顯悲傷驚異。於是獨自努力前行，與剩下的四個人一起翻越雪山，渡過辛頭河（印度河），到達罽賓國（克什米爾）。這個國家有五百羅漢，經常往返于阿耨達池（無熱惱池）。一位有德行的羅漢見到法顯非常歡喜。法顯向他請教當地的風土人情，羅漢為他講述了四天子的事情，詳情記載在法顯的傳記中。法顯在奇沙國見到了佛文石唾壺。又在這個國家見到了佛缽，光芒顏色呈紫紺色，四邊都閃耀著光芒。法顯用香和花供養佛缽，頂禮膜拜並許下願望。如果佛缽有靈應，就能變輕變重。結果佛缽變得非常重，法顯的力量無法承受。等到放下佛缽時，又不覺得重了。這大概是道心所感應的結果。法顯又向西南方向走了 一千三百里，到達迦維羅衛國（釋迦牟尼的故鄉）。見到了佛發、佛牙以及肉髻骨。佛的影跡清晰地存在著。又看到了泥洹（涅槃）堅固之林和降魔菩提之樹。法顯內心充滿喜悅，設定供養了一天。還用寶蓋和大衣覆蓋在降魔像上。他所遊歷和考察的靈異變化，以及天梯龍池的事情，數不勝數。後來到達華氏國（巴連弗邑）阿育王（孔雀王朝國王）的舊都。那裡有一位名叫羅閱家的大智婆羅門，全家都在弘揚佛法，受到國王的欽佩和尊重。他建造了一座純銀塔，高三丈。見到法顯到來，就問秦地（中國）有沒有大乘佛法。法顯回答說全部都是大乘佛法。羅閱家驚歎道：『稀有啊，稀有啊！莫非是菩薩前來教化？』法顯在他家得到了一部大泥洹（大涅槃）梵文原本，又得到了一部僧祇律以及其他經書的梵文原本，發誓要流通這些經典。於是就返回。從甲子年出發離開天竺（印度），同行的三個同伴在路上去世，只有法顯和曇纂一起回到涼州，翻譯出了泥洹本，得到二十卷。元嘉十四年（437年）進入蜀地（四川），十六年七月（439年）撰寫傳記記錄所遊歷的地方。元嘉末年（453年）在成都去世。其他尋訪遊歷的沙門，記錄的道路有時不同，佛缽和頂骨的所在地也有差異。由此可知前往天竺的人不止法顯一人。 English version: He began to climb the 䓗ling Mountains. Nine people turned back. Faxian (Meng) and the remaining companions continued for seventeen hundred li, reaching Bolun country. His companion Zhu Daosong also unfortunately passed away. When preparing for cremation (阇毗, dhajavi), the body suddenly disappeared. Faxian was saddened and amazed. So he continued on his own, crossing the snowy mountains with the remaining four people, crossing the Sindhu River (辛頭河, Sindhu River or Indus River), and arriving at Jibin country (罽賓國, Kashmir). This country had five hundred Arhats (羅漢, Arhat), who often traveled back and forth to Anavatapta Lake (阿耨達池, Anavatapta Lake). A virtuous Arhat was very happy to see Faxian. Faxian asked him about the local customs, and the Arhat told him about the Four Heavenly Kings, which are detailed in Faxian's biography. In Qisha country, Faxian saw the Buddha's stone spittoon. He also saw the Buddha's bowl in this country, its light and color were purplish-blue, and all four sides were shining. Faxian offered incense and flowers to the Buddha's bowl, prostrated and made vows. If the Buddha's bowl was responsive, it could become light or heavy. As a result, the Buddha's bowl became very heavy, and Faxian's strength could not bear it. When he put down the Buddha's bowl, he no longer felt it was heavy. This was probably the result of the response of his devout heart. Faxian then traveled southwest for thirteen hundred li, reaching Kapilavastu (迦維羅衛國, Kapilavastu, birthplace of Shakyamuni Buddha). He saw the Buddha's hair, Buddha's tooth, and cranial bump (肉髻骨, ushnisha). The Buddha's footprints were clearly present. He also saw the Nirvana (泥洹, Nirvana) Grove and the Bodhi tree (菩提之樹, Bodhi tree) where the demon was subdued. Faxian's heart was filled with joy, and he made offerings for a day. He also covered the demon-subduing statue with a jeweled canopy and robe. The spiritual transformations he traveled and investigated, as well as the events of the Heavenly Ladder and Dragon Pool, were countless. Later, he arrived at the old capital of King Ashoka (阿育王, King Ashoka) in Hwa-shih country (華氏國, Pataliputra). There was a wise Brahmin (婆羅門, Brahmin) named Luoyuejia (羅閱家, Luoyuejia), whose whole family was promoting Buddhism and was respected by the king. He built a pure silver pagoda, three zhang (丈, zhang, a unit of length) high. When he saw Faxian arrive, he asked if there was Mahayana Buddhism (大乘佛法, Mahayana Buddhism) in Qin (秦, China). Faxian replied that it was all Mahayana Buddhism. Luoyuejia exclaimed: 'Rare, rare! Could it be that a Bodhisattva (菩薩, Bodhisattva) has come to teach?' Faxian obtained a complete Sanskrit original of the Great Nirvana Sutra (大泥洹, Mahaparinirvana Sutra) from his home, as well as a copy of the Sangha Law (僧祇律, Sanghika-vinaya) and other Sanskrit originals of scriptures, vowing to circulate these scriptures. So he returned. He left India (天竺, India) in the year of Jiazi (甲子年, Jiazi year), and three companions died on the way, only Faxian and Tan Zuan returned to Liangzhou together, translating the Nirvana text, obtaining twenty volumes. In the fourteenth year of Yuanjia (元嘉十四年, 437 AD), he entered Shu (蜀, Sichuan), and in the sixteenth year of July (439 AD), he wrote a biography recording the places he had traveled. He died in Chengdu at the end of Yuanjia (453 AD). Other monks who sought and traveled recorded different routes, and the locations of the Buddha's bowl and cranial bone also differed. From this, it can be known that Faxian was not the only one who went to India.
【English Translation】 English version: He began to climb the 䓗ling Mountains. Nine people turned back. Faxian (Meng) and the remaining companions continued for seventeen hundred li, reaching Bolun country. His companion Zhu Daosong also unfortunately passed away. When preparing for cremation (阇毗, dhajavi), the body suddenly disappeared. Faxian was saddened and amazed. So he continued on his own, crossing the snowy mountains with the remaining four people, crossing the Sindhu River (辛頭河, Sindhu River or Indus River), and arriving at Jibin country (罽賓國, Kashmir). This country had five hundred Arhats (羅漢, Arhat), who often traveled back and forth to Anavatapta Lake (阿耨達池, Anavatapta Lake). A virtuous Arhat was very happy to see Faxian. Faxian asked him about the local customs, and the Arhat told him about the Four Heavenly Kings, which are detailed in Faxian's biography. In Qisha country, Faxian saw the Buddha's stone spittoon. He also saw the Buddha's bowl in this country, its light and color were purplish-blue, and all four sides were shining. Faxian offered incense and flowers to the Buddha's bowl, prostrated and made vows. If the Buddha's bowl was responsive, it could become light or heavy. As a result, the Buddha's bowl became very heavy, and Faxian's strength could not bear it. When he put down the Buddha's bowl, he no longer felt it was heavy. This was probably the result of the response of his devout heart. Faxian then traveled southwest for thirteen hundred li, reaching Kapilavastu (迦維羅衛國, Kapilavastu, birthplace of Shakyamuni Buddha). He saw the Buddha's hair, Buddha's tooth, and cranial bump (肉髻骨, ushnisha). The Buddha's footprints were clearly present. He also saw the Nirvana (泥洹, Nirvana) Grove and the Bodhi tree (菩提之樹, Bodhi tree) where the demon was subdued. Faxian's heart was filled with joy, and he made offerings for a day. He also covered the demon-subduing statue with a jeweled canopy and robe. The spiritual transformations he traveled and investigated, as well as the events of the Heavenly Ladder and Dragon Pool, were countless. Later, he arrived at the old capital of King Ashoka (阿育王, King Ashoka) in Hwa-shih country (華氏國, Pataliputra). There was a wise Brahmin (婆羅門, Brahmin) named Luoyuejia (羅閱家, Luoyuejia), whose whole family was promoting Buddhism and was respected by the king. He built a pure silver pagoda, three zhang (丈, zhang, a unit of length) high. When he saw Faxian arrive, he asked if there was Mahayana Buddhism (大乘佛法, Mahayana Buddhism) in Qin (秦, China). Faxian replied that it was all Mahayana Buddhism. Luoyuejia exclaimed: 'Rare, rare! Could it be that a Bodhisattva (菩薩, Bodhisattva) has come to teach?' Faxian obtained a complete Sanskrit original of the Great Nirvana Sutra (大泥洹, Mahaparinirvana Sutra) from his home, as well as a copy of the Sangha Law (僧祇律, Sanghika-vinaya) and other Sanskrit originals of scriptures, vowing to circulate these scriptures. So he returned. He left India (天竺, India) in the year of Jiazi (甲子年, Jiazi year), and three companions died on the way, only Faxian and Tan Zuan returned to Liangzhou together, translating the Nirvana text, obtaining twenty volumes. In the fourteenth year of Yuanjia (元嘉十四年, 437 AD), he entered Shu (蜀, Sichuan), and in the sixteenth year of July (439 AD), he wrote a biography recording the places he had traveled. He died in Chengdu at the end of Yuanjia (453 AD). Other monks who sought and traveled recorded different routes, and the locations of the Buddha's bowl and cranial bone also differed. From this, it can be known that Faxian was not the only one who went to India.
一路。頂缽靈遷時屆異土。故傳述見聞難以例也。
疆良耶舍。此云時稱。西域人。性剛直寡嗜慾。善誦阿毗曇博涉律部。其餘諸經多所該綜。雖三藏兼明而以禪門專業。每一遊觀或七日不起。常以三昧正受傳化諸國。以元嘉之初遠冒沙河萃于京邑。太祖文皇深加嘆異。初止鐘山道林精舍。沙門寶誌崇其禪法。沙門僧含請譯藥王藥上觀及無量壽觀。含即筆受。以此二經是轉障之秘術凈土之洪因故沉吟嗟味流通宋國。平昌孟顗承風欽敬。資給豐厚。顗出守會稽固請不去。后移憩江陵。元嘉十九年西遊岷蜀。處處弘道禪學成群。后還卒于江陵。春秋六十矣。時又有天竺沙門僧伽達多僧伽羅多等。並禪學深明。來游宋境。達多嘗在山中坐禪。日時將迫。念欲虛齋。乃有群鳥銜果飛來授之。達多思惟。獼猴奉蜜佛亦受而食之。今飛鳥授食何為不可。於是受而進之。元嘉十八年夏受臨川康王請。于廣陵結居。后終於建業。僧伽羅多。此云眾濟。以宋景平之末來至京師。乞食人間宴坐林下。養素幽閑不涉當世。以元嘉十年卜居鐘阜之陽。剪棘開榛造立精舍。即宋熙寺是也。
求那跋陀羅。此云功德賢。中天竺人。以大乘學故世號摩訶衍。本婆羅門種。幼學五明諸論。天文書算醫方咒術靡不該博。后遇見阿毗曇雜心。尋
【現代漢語翻譯】 現代漢語譯本： 一路之上，頂缽（指僧侶用缽）的靈驗事蹟隨著時節遷移到不同的地方，所以傳述見聞難以用常例來衡量。 疆良耶舍（Jiangliang Yeshe），翻譯為『時稱』，是西域人。他性格剛直，慾望很少，擅長背誦《阿毗曇》，廣泛涉獵律部，其餘各種經典也多有涉獵。雖然精通三藏，但他專注于禪門。每次遊歷觀賞，有時七天不起身。他經常以三昧正受（Samadhi）教化各國。在元嘉初年，他不遠萬里來到京城，太祖文皇（指宋文帝）對他非常讚歎。最初住在鐘山道林精舍，沙門寶誌推崇他的禪法。沙門僧含請求他翻譯《藥王藥上觀》和《無量壽觀》。僧含負責筆錄。因為這兩部經是轉變業障的秘密法術，是往生凈土的宏大因緣，所以他仔細品味，希望能在宋國流傳。平昌孟顗仰慕他的風範，給予豐厚的資助。孟顗出任會稽太守時，多次懇請他一同前往，但他沒有答應。後來他移居江陵。元嘉十九年，他西遊岷蜀，到處弘揚佛法，學習禪學的人很多。後來返回江陵圓寂，享年六十歲。當時還有天竺沙門僧伽達多（Sengqie Duoduo）和僧伽羅多（Sengqie Luoduo）等人，他們都精通禪學，來到宋朝。僧伽達多曾經在山中坐禪，快到吃飯的時間，想要空腹齋戒，於是有一群鳥銜著果子飛來給他。僧伽達多心想，獼猴獻蜜，佛也接受食用，現在飛鳥送來食物，為什麼不可以呢？於是接受並吃掉了。元嘉十八年夏天，他接受臨川康王的邀請，在廣陵結廬居住。後來在建業圓寂。僧伽羅多，翻譯為『眾濟』，在宋景平末年來到京師，在人間乞食，在林下靜坐，保持樸素幽靜，不參與世事。元嘉十年，他在鐘山北面選擇住處，砍伐荊棘，開墾荒地，建造精舍，就是宋熙寺。 求那跋陀羅（Gunabhadra），翻譯為『功德賢』，是中天竺人。因為他學習大乘佛法，所以世人稱他為摩訶衍（Mahayana）。他原本是婆羅門種姓，從小學習五明（聲明、工巧明、醫方明、因明、內明）等各種理論，天文、算術、醫學、咒術無不精通。後來遇見《阿毗曇雜心》，於是開始研究佛法。
【English Translation】 English version: Along the way, the miraculous events of holding the alms bowl (referring to the bowl used by monks) shifted with the seasons to different lands, so it is difficult to measure the transmission of what was seen and heard by common standards. Jiangliang Yeshe, translated as 'Timely Praise,' was a person from the Western Regions. He was upright in character, had few desires, was skilled in reciting the Abhidhamma, and widely studied the Vinaya. He also had a broad understanding of other scriptures. Although he was proficient in the Tripitaka, he specialized in the Chan school. Each time he traveled and observed, he sometimes did not rise for seven days. He often used Samadhi to teach and transform various countries. In the early years of Yuanjia (era name of Emperor Wen of Song), he traveled far to the capital, and Emperor Wen greatly admired him. He initially stayed at the Daolin Monastery on Zhongshan Mountain, and the monk Baozhi admired his Chan practice. The monk Senghan requested him to translate the 'Medicine King and Medicine Superior Contemplation Sutra' and the 'Immeasurable Life Contemplation Sutra.' Senghan was responsible for recording. Because these two sutras are secret techniques for transforming karmic obstacles and great causes for rebirth in the Pure Land, he carefully savored them, hoping to circulate them in the Song Dynasty. Meng Yi of Pingchang admired his style and provided generous support. When Meng Yi was appointed governor of Kuaiji, he repeatedly asked him to go with him, but he did not agree. Later, he moved to Jiangling. In the nineteenth year of Yuanjia, he traveled west to Min and Shu, where he promoted Buddhism everywhere, and many people studied Chan. Later, he returned to Jiangling and passed away at the age of sixty. At that time, there were also Indian monks such as Sengqie Duoduo and Sengqie Luoduo, who were both proficient in Chan and came to the Song Dynasty. Sengqie Duoduo once sat in meditation in the mountains, and when it was almost time to eat, he wanted to fast on an empty stomach, so a flock of birds flew over with fruit in their mouths and gave it to him. Sengqie Duoduo thought, 'Monkeys offer honey, and the Buddha also accepts and eats it. Now that birds are offering food, why can't I?' So he accepted and ate it. In the summer of the eighteenth year of Yuanjia, he accepted the invitation of Prince Kang of Linchuan and settled in Guangling. Later, he passed away in Jianye. Sengqie Luoduo, translated as 'Universal Salvation,' came to the capital at the end of the Jingping era of the Song Dynasty, begging for food among the people and sitting in meditation under the trees, maintaining simplicity and tranquility, and not participating in worldly affairs. In the tenth year of Yuanjia, he chose a place to live on the north side of Zhongshan Mountain, cutting down thorns, reclaiming wasteland, and building a monastery, which is the Songxi Temple. Gunabhadra, translated as 'Virtue Worthy,' was a person from Central India. Because he studied Mahayana Buddhism, he was known as Mahayana by the world. He was originally from the Brahmin caste and studied various theories such as the Five Vidyas (Sabdavidya, Silpasthanavidya, Cikitsavidya, Hetuvidya, Adhyatmavidya) from a young age, and was proficient in astronomy, arithmetic, medicine, and incantations. Later, he encountered the Abhidharmahrdaya and began to study Buddhism.
讀驚悟。乃深崇佛法焉。其家世外道禁絕沙門。乃舍家潛遁遠求師友。即投簪落彩專精志學。及受具足博通三藏。為人慈和恭恪事師盡禮。頃之辭小乘師進學大乘。大乘師試令探取經匣。即得大品華嚴。師嘉而嘆曰。汝于大乘有重緣矣。於是讀誦講宣莫能酬抗。進受菩薩戒法。乃奉書父母勸歸正法曰。若專守外道則雖還無益。若歸信三寶則長相見。其父感其言至。遂棄邪從正跋陀前到師子諸國。皆傳送資供。既有緣東方。乃隨舶泛海中途風止。淡水復竭舉舶憂惶。跋陀曰。可同心並力念十方佛稱觀世音。何往不感。乃密誦咒經懇到禮懺。俄而信風暴至。密雲降雨。一舶蒙濟。其誠感如此。元嘉十二年至廣州。刺史車朗表聞。宋太祖遣信迎接。既至京都敕名僧慧嚴慧觀。于新亭郊勞。見其神情朗徹莫不虔仰。雖因譯交言而欣若傾蓋。初住祇洹寺。俄而太祖延請深加崇敬。瑯瑘顏延之通才碩學。束帶造門。於是京師遠近冠蓋相望。大將軍彭城王義康。丞相南譙王義宣。並師事焉。頃之眾僧共請出經于祇洹寺。集義學諸僧譯出雜阿含經。東安寺出法鼓經。後於丹陽郡譯出勝鬘楞伽經。徒眾七百餘人。寶云傳譯。慧觀執筆。往復咨析妙得本旨。后譙王鎮荊州。請與俱行安止辛寺。更創房殿。即于辛寺出無憂王過去現在因果及一
卷無量壽一卷泥洹央掘魔羅相續解脫波羅蜜了義現在佛名經三卷第一義五相略八吉祥等諸經並前所出凡百餘卷常令弟子法勇傳譯度語。譙王欲請講華嚴等經。而跋陀自忖未善宋言有懷愧嘆。即旦夕禮懺請觀世音乞求冥應。遂夢有人白服持劍。擎一人首。來至其前曰。何故憂耶。跋陀具以事對。答曰。無所多憂。即以劍易首更安新頭。語令迴轉曰。得無痛耶。答曰。不痛。豁然便覺心神悅懌。旦起道義皆備領宋言。於是就講。元嘉將末譙王屢有怪夢。跋陀答云。京都將有禍亂。未及一年元兇構逆。及孝建之初譙王陰謀逆節。跋陀顏容憂慘未及發言。譙王問其故。跋陀諫爭懇切。乃流涕而出曰。必無所冀。貧道不容扈從。譙王以其物情所信。乃逼與俱下。梁山之敗大艦轉迫。去岸懸遠判無全濟。唯一心稱觀世音。手捉邛竹杖投身江中。水齊至膝。以杖刺水。水流深駛。見一童子尋后而至以手牽之。顧謂童子。汝小兒何能度我。恍忽之間覺行十餘步。仍得上岸。即脫納衣欲償童子。顧覓不見。舉身毛豎。方知神力焉。時王玄謨督軍梁山。世祖敕軍中得摩訶衍。善加料理驛信送臺。俄而尋得。令舸送都。世祖即時引見顧問委曲。曰企望日久今始相遇。跋陀曰。既染釁戾分當灰粉。今得接見重荷生造敕問並誰為賊。答曰。出家之
【現代漢語翻譯】 現代漢語譯本 《無量壽經》一卷、《泥洹經》一卷、《央掘魔羅相續解脫波羅蜜了義經》三卷、《現在佛名經》三卷、《第一義五相略經》、《八吉祥經》等諸經，以及之前所出的總共一百多卷，常常讓弟子法勇翻譯成漢語。譙王想請跋陀講《華嚴經》等經典，但跋陀自認為不擅長宋朝的語言，心中感到慚愧嘆息。於是早晚禮拜懺悔，祈求觀世音菩薩給予冥冥中的感應。 後來夢見有人身穿白衣，手持寶劍，捧著一個人頭來到他面前說：『你為何憂愁呢？』跋陀詳細地把事情告訴了他。那人回答說：『不必過於憂愁。』隨即用劍換掉舊頭，安上新頭，並問他轉動頭時是否疼痛。跋陀回答說：『不痛。』頓時感覺心神愉悅。早上醒來，佛理和語言都已具備，能夠流利地說宋朝的語言。於是就開始講經。元嘉末年，譙王多次做了奇怪的夢。跋陀回答說：『京城將有禍亂。』不到一年，元兇就發動了叛亂。 到了孝建初年，譙王暗中策劃叛逆。跋陀面容憂愁慘淡，還沒來得及說話。譙王問他原因。跋陀懇切地勸諫，甚至流著眼淚說：『一定不會有什麼希望的。貧道不能跟隨您。』譙王因為他深受百姓信任，就強迫他一同前往。梁山戰敗，大船傾覆，遠離岸邊，看來沒有生還的希望。他一心稱念觀世音菩薩，手持邛竹杖投身江中。水深及膝，他用竹杖刺入水中。水流湍急，他看見一個童子跟在後面，用手拉著他。 跋陀回頭對童子說：『你一個小孩子怎麼能救我呢？』恍惚之間，感覺走了十幾步，就上了岸。他脫下僧衣想報答童子，回頭尋找卻不見了。他全身汗毛豎立，才知道是神力所為。當時王玄謨在梁山督軍，世祖皇帝下令軍隊如果找到摩訶衍（跋陀），要好好照顧，用驛站的信使送往京城。不久就找到了，用船送往都城。世祖皇帝立刻召見他，詳細地詢問情況，說：『盼望你很久了，今天才相遇。』跋陀說：『我身染罪惡，本應粉身碎骨。現在能夠得到接見，再次蒙受恩情。』皇帝問：『都是誰是賊？』跋陀回答說：『出家的……』
【English Translation】 English version One volume of the Amitayus Sutra, one volume of the Nirvana Sutra, three volumes of the Angulimaliya-nirantarapratimoksha-paramitartha-nirdesa-vartamana-buddha-nama-sutra, three volumes of the Present Buddha Name Sutra, the First Meaning Five Aspects Brief Sutra, the Eight Auspicious Sutras, and other sutras, along with more than a hundred volumes previously produced, were often translated into Chinese by the disciple Fayong. The Prince of Qiao wanted to invite Buddhabhadra (Buddhabhadra) to lecture on the Avatamsaka Sutra and other scriptures, but Buddhabhadra (Buddhabhadra) felt that he was not proficient in the language of the Song Dynasty and felt ashamed and sighed. Therefore, he repented and prayed morning and evening, asking Avalokiteshvara (Guanshiyin, the Bodhisattva of Compassion) for a response in the dark. Later, he dreamed that someone in white clothes, holding a sword, came to him with a human head and said, 'Why are you worried?' Buddhabhadra (Buddhabhadra) told him the matter in detail. The man replied, 'There is no need to worry too much.' Then he used the sword to replace the old head with a new one, and asked him if it hurt when he turned his head. Buddhabhadra (Buddhabhadra) replied, 'It doesn't hurt.' He immediately felt happy. When he woke up in the morning, he had both Buddhist principles and language, and was able to speak the language of the Song Dynasty fluently. So he began to lecture on the scriptures. At the end of the Yuanjia period, the Prince of Qiao had many strange dreams. Buddhabhadra (Buddhabhadra) replied, 'There will be chaos in the capital.' In less than a year, the chief culprit launched a rebellion. In the early years of Xiaojian, the Prince of Qiao secretly planned a rebellion. Buddhabhadra's (Buddhabhadra) face was sad and pale, and he had not had time to speak. The Prince of Qiao asked him the reason. Buddhabhadra (Buddhabhadra) earnestly advised him, even shedding tears, and said, 'There will definitely be no hope. This poor monk cannot follow you.' Because he was trusted by the people, the Prince of Qiao forced him to go with him. After the defeat at Liangshan, the large ship capsized, far from the shore, and there seemed to be no hope of survival. He single-mindedly chanted the name of Avalokiteshvara (Guanshiyin), and threw himself into the river with a Qiong bamboo staff in his hand. The water was up to his knees, and he stabbed the water with the bamboo staff. The current was swift, and he saw a boy following behind him, pulling him by the hand. Buddhabhadra (Buddhabhadra) turned to the boy and said, 'How can you, a child, save me?' In a trance, he felt that he had walked more than ten steps and reached the shore. He took off his monastic robe to repay the boy, but when he looked back, he was gone. His whole body stood on end, and he knew that it was divine power. At that time, Wang Xuanmo was supervising the army at Liangshan. Emperor Shizu ordered the army to take good care of Mahayana (Buddhabhadra) if they found him, and send him to the capital by express messenger. Soon he was found and sent to the capital by boat. Emperor Shizu immediately summoned him, inquired about the situation in detail, and said, 'I have been looking forward to seeing you for a long time, and now we finally meet.' Buddhabhadra (Buddhabhadra) said, 'I am stained with sin and should have been crushed to pieces. Now I am able to be received and receive grace again.' The emperor asked, 'Who are the thieves?' Buddhabhadra (Buddhabhadra) replied, 'The monks...'
人不預戎事。然張暢宋靈秀等並見驅逼貧道。所明但不圖宿緣乃逢此事。帝曰。無所懼也。是日敕住後堂供施衣物。給以人乘。初跋陀在荊十載。每與譙王書疏無不記錄。及軍敗檢簡無片言及軍事者。世祖明其純謹益加禮遇。后因閑談聊戲問曰。念承相不。答曰。受供十年何可忘德。今從陛下乞愿。愿為丞相三年燒香。帝悽然慘容義而許焉。及中興寺成敕令移住為開三間房。後於東府宴會。王公畢集。敕見跋陀。時未及淨髮白首皓然。世祖遙望顧謂尚書謝莊曰。摩訶衍聰明機解。但老期已至。朕試問之。其必悟人意也。跋陀上階。因迎謂之曰。摩訶衍不負遠來之意。但唯有一在。即應聲答曰。貧道遠歸帝京垂三十載。天子恩遇銜愧罔極。但七十老病唯一死在。帝嘉其機辯。敕近御而坐。舉朝屬目。後於秣陵界鳳皇樓西起寺。每至夜半輒有推戶而喚。視之無人。眾屢厭夢。跋陀燒香咒愿曰。汝宿緣在此我今起寺。行道禮懺常為汝等。若住者為護寺善神。若不能住各隨所安。既而道俗十餘人。同夕夢見鬼神千數皆荷擔移去。寺眾遂安。今陶后渚白塔寺即其處也。大明六年天下亢旱禱祈山川累月無驗。世祖請令祈雨必使有感。如其無獲不須相見。跋陀曰。仰憑三寶。陛下天威冀必隆澤。如其不獲不復重見。即往北湖釣臺燒香
祈請。不復飲食。默而誦經。密加秘咒。明日晡時西北云起如蓋。日在桑榆風震云合連日降雨。明旦公卿入賀。敕見慰勞。䞋施相續。跋陀自幼以來蔬食終身。常執持香爐未嘗輟手。每食竟轍分食飛鳥。乃集手取食。至太宗之世禮供彌隆到大始四年正月覺體不悆。便與太宗及公卿等告別。臨終之日延佇而望之。見天華聖像。禺中遂卒。春秋七十有五。太宗深加痛惜慰賻甚厚。公卿會葬榮哀備焉。時又有沙門寶意。梵言阿那摩低。本姓康。康居人。世居天竺。以宋孝建中來止京師瓦官禪房。恒于寺中樹下坐禪。又曉經律。時人亦號三藏。常轉側數百貝子。立知兇吉。善能神咒。以香涂掌。亦見人往事。宋世祖施其一銅唾壺。高二尺許。常在床前。忽有人竊之。意以席一領。空卷之咒上數通。經於三夕唾壺還在席中。莫測其然。於是四遠道俗咸敬而異焉。齊文惠文宣及梁太祖。並敬以師禮焉。永明末年終於所住。
求那毗地。此言安進。本中天竺人。弱年從道。師事天竺大乘法師僧伽斯。聰慧強記勤于諷誦。諳究大小乘將二十萬言。兼學外典明解陰陽。占時驗事徴兆非一。齊建元初來至京師止毗耶離寺。執錫從徒威儀端肅。王公貴勝迭相供請。初僧伽斯于天竺國。抄修多羅藏中要切譬喻撰為一部。凡有百事。教授新
【現代漢語翻譯】 現代漢語譯本： 祈請之後，跋陀（B跋陀，尊者的名字）不再進食，只是默默地誦讀經文，秘密地持誦咒語。第二天下午三點左右，西北方向升起像傘蓋一樣的雲彩，太陽快要落山時，狂風震動，雲彩聚合，連續下了好幾天的雨。第二天早晨，各位大臣前來祝賀，皇帝下令慰問賞賜，賞賜接連不斷。跋陀（B跋陀，尊者的名字）自幼以來就吃素，終身拿著香爐，從未放下。每次吃完飯，總是分出食物喂鳥，鳥兒們聚集在他手上取食。到了太宗皇帝在位時，對他的禮遇更加隆重。大始四年正月，他覺得身體不舒服，就向太宗皇帝和各位大臣告別。臨終的時候，他抬頭望著天空，看見天上的花朵和聖像，中午就去世了，享年七十五歲。太宗皇帝非常悲痛，給予了豐厚的慰問和賞賜，各位大臣為他舉行了隆重的葬禮，哀榮備至。當時還有一位沙門名叫寶意，梵語叫阿那摩低（Anāmadhi，尊者的名字），本姓康，是康居人，世代居住在天竺。在宋孝建年間來到京城，住在瓦官禪房。他經常在寺廟的樹下坐禪，又精通經律，當時的人也稱他為三藏。他經常轉動幾百個貝子（貝殼），能預知兇吉，擅長使用神咒，用香塗在手掌上，也能看到別人的往事。宋世祖賞賜給他一個銅唾壺，高約二尺多，他經常放在床前。後來有人偷走了唾壺，寶意（B寶意，尊者的名字）用一領蓆子，空捲起來，唸誦了幾遍咒語，過了三個晚上，唾壺又回到了蓆子里，沒有人能明白是怎麼回事。於是，四面八方的僧人和俗人都非常敬佩他，認為他很神奇。齊文惠、文宣和梁太祖都以對待老師的禮節來尊敬他。永明末年，他在所居住的地方去世。
求那毗地（Guṇabhidhi，尊者的名字），翻譯成漢語是『安進』。是中天竺人，年輕的時候就出家修行，拜天竺大乘法師僧伽斯（Saṃghas，尊者的名字）為師。他聰明好學，記憶力強，勤奮地誦讀經文，精通大小乘佛教的經典，總共有二十萬字。他還學習外道典籍，精通陰陽之術，占卜時事，預測徵兆，沒有不應驗的。齊建元初年來到京城，住在毗耶離寺。他手持錫杖，跟隨他的弟子，威儀端莊肅穆。王公貴族們輪流邀請他去供養。當初，僧伽斯（Saṃghas，尊者的名字）在天竺國，抄錄修多羅藏中的重要譬喻，撰寫成一部書，總共有百件事，用來教授新
【English Translation】 English version: After praying, Bhadra (Bhadra, the name of the venerable one) stopped eating and only silently recited scriptures and secretly chanted mantras. The next day around 3 PM, a cloud like a canopy rose in the northwest. As the sun was setting, a strong wind shook, and the clouds gathered, causing it to rain for several days. The next morning, the ministers came to congratulate, and the emperor ordered condolences and rewards, which continued one after another. Bhadra (Bhadra, the name of the venerable one) had been a vegetarian since childhood and always held an incense burner in his hand, never letting go. After each meal, he would always divide the food to feed the birds, who would gather on his hand to eat. When Emperor Taizong was in power, the etiquette towards him became even more grand. In the first month of the fourth year of the Dashi era, he felt unwell and bid farewell to Emperor Taizong and the ministers. On the day of his death, he looked up at the sky and saw heavenly flowers and holy images. He passed away at noon, at the age of seventy-five. Emperor Taizong was deeply saddened and gave generous condolences and rewards. The ministers held a grand funeral for him, with utmost honor and sorrow. At that time, there was also a śrāmaṇa named Bao Yi, whose Sanskrit name was Anāmadhi (Anāmadhi, the name of the venerable one), originally surnamed Kang, from Kangju, who had lived in India for generations. During the Xiaojian era of the Song dynasty, he came to the capital and lived in the Waguan Chan Monastery. He often meditated under the trees in the temple and was also proficient in the scriptures and Vinaya. People at that time also called him Tripiṭaka. He often rotated hundreds of cowrie shells and could predict good and bad fortune. He was skilled in using divine mantras and could see people's past events by applying incense to his palms. Emperor Shizu of the Song dynasty gave him a copper spittoon, which was about two feet tall, and he always kept it in front of his bed. Later, someone stole the spittoon. Bao Yi (Bao Yi, the name of the venerable one) used a mat, rolled it up empty, and chanted the mantra several times. After three nights, the spittoon returned to the mat, and no one could understand how it happened. Therefore, monks and laypeople from all directions respected him very much and considered him to be miraculous. Emperors Wenhui, Wenxuan of the Qi dynasty, and Emperor Taizu of the Liang dynasty all respected him with the etiquette of a teacher. At the end of the Yongming era, he passed away in the place where he lived.
Guṇabhidhi (Guṇabhidhi, the name of the venerable one), which translates to 'Peaceful Progress' in Chinese, was from Central India. He renounced the world at a young age and studied under the Indian Mahāyāna Dharma master Saṃghas (Saṃghas, the name of the venerable one). He was intelligent, had a strong memory, and diligently recited scriptures, mastering the classics of both Mahāyāna and Hīnayāna Buddhism, totaling 200,000 words. He also studied non-Buddhist scriptures, was proficient in Yin-Yang theory, and was accurate in divination and predicting omens. In the early years of the Jianyuan era of the Qi dynasty, he came to the capital and lived in the Viyali Temple. He carried a staff, and his disciples followed him, with dignified and solemn demeanor. Princes and nobles took turns inviting him to make offerings. Initially, Saṃghas (Saṃghas, the name of the venerable one) in India, copied important metaphors from the Sūtra Piṭaka and compiled them into a book, totaling one hundred matters, to teach new
學。毗地悉皆通兼明義旨。以永明十年秋譯為齊文。凡有十卷。謂百喻經。復出十二因緣及須達長者經各一卷。自大明已后譯經殆絕。及其宣流世咸稱美。毗地為人弘厚。故萬里歸集。南海商人咸宗事之。供獻皆受。悉為營法。于建鄴淮側造正觀寺居之。重閣層門殿堂整飾。以中興二年冬終於所住。梁初有僧伽婆羅者。亦外國學僧。儀貌謹潔善於談對。至京師亦止正觀寺。今上甚加禮遇。敕于正觀寺及壽光殿占云館中譯出大育王經解脫道論等。釋寶唱袁曇允等筆受。
論曰。傳譯之功尚矣。固無得而稱焉。昔如來滅后。長老迦葉阿難末田地等並具足住持八萬法藏。弘道濟人功用彌博。聖慧日光餘暉未隱。是后迦旃延子達磨多羅達摩尸利帝等。並博尋異論各著言說。而皆祖述四含宗軌三藏。至若龍樹馬鳴婆藪盤豆。則于方等深經領括樞要。源發般若流貫雙林。雖曰化洽洼隆而亦俱得其性。故令三寶載傳法輪未絕。是以五百年中猶稱正法在世。夫神化所接遠近斯屆。一聲一光輒震他土。一臺一蓋動覆恒國。振丹之與迦維。雖路絕蔥河裡逾數萬。若以聖之神力。譬猶武步之間。而令聞見限隔。豈非時也。及其緣運將感名教潛洽。或稱為浮圖之主。或號為西域大神。故漢明帝詔楚王英云。王誦黃老之微言。尚浮圖之仁祀
【現代漢語翻譯】 現代漢語譯本：毗地（Vidhi，人名）精通所有學問，通曉經文的意義和宗旨。在永明十年秋天翻譯成齊文，共有十卷，名為《百喻經》。又譯出《十二因緣經》和《須達長者經》，各一卷。自從大明以後，翻譯佛經的事幾乎斷絕。等到這些經書流傳開來，世人都稱讚它們的美妙。毗地為人寬厚，所以遠方的人都來歸附他。南海的商人也都尊敬他，供養的物品他都接受，全部用來興辦法事。在建鄴（今南京）淮河邊建造正觀寺居住。寺廟的重樓、高閣、殿堂都修飾得非常整齊。在中興二年冬天，在所住的寺廟中去世。梁朝初期，有僧伽婆羅（Sanghavarman，人名）也來到中國，也是外國來的學僧。他的儀容舉止都很嚴謹，善於談論應對。來到京城后，也住在正觀寺。當時的皇帝非常禮遇他，下令在正觀寺和壽光殿的占云館中翻譯出《大育王經》、《解脫道論》等。釋寶唱、袁曇允等人負責筆錄。
評論說：翻譯佛經的功勞已經很久遠了，實在無法用言語來稱讚。從前如來佛涅槃后，長老迦葉（Kasyapa，人名）、阿難（Ananda，人名）、末田地（Madhyantika，人名）等都具足地住持著八萬法藏。他們弘揚佛法，救濟世人，功用非常廣泛。聖人的智慧之光，餘暉還沒有隱沒。這之後，迦旃延子（Katyayaniputra，人名）、達磨多羅（Dharmatrata，人名）、達摩尸利帝（Dharmasri，人名）等，都廣泛地尋訪不同的理論，各自著書立說，但都遵循四阿含（Agama）的宗旨和三藏（Tripitaka）的規範。至於龍樹（Nagarjuna，人名）、馬鳴（Asvaghosa，人名）、婆藪盤豆（Vasubandhu，人名），則對於方等深奧的經典，領會了其中的樞要。他們的思想源於般若（Prajna），流傳於雙林（Sala Grove）。雖然他們的教化普及到低窪的地方，但也都能使人得到佛性。所以使得三寶（佛、法、僧）得以傳承，法輪沒有斷絕。因此，在五百年中，仍然被稱為正法住世。神妙的教化所及，無論遠近都能到達。一聲佛號，一道光明，就能震動其他的國土。一座佛臺，一頂寶蓋，就能覆蓋恒河沙數的世界。振丹（China）和迦維（Kapilavastu），雖然道路被蔥嶺（Pamir Mountains）阻隔，相距數萬里，如果憑藉聖人的神力，就像在武步之間一樣。而使得人們的聽聞和見識受到限制，難道不是時運的原因嗎？等到因緣成熟，教義自然會潛移默化地傳播開來。或者被稱為浮圖（Buddha）之主，或者被稱為西域大神。所以漢明帝詔令楚王英說：『你誦讀黃老的精妙言論，崇尚浮圖的仁慈祭祀。』
【English Translation】 English version: Vidhi (name of a person) was proficient in all learning, understanding the meaning and purpose of the scriptures. In the autumn of the tenth year of Yongming, he translated them into the Qi language, totaling ten volumes, known as the 'Sutra of One Hundred Parables'. He also translated the 'Sutra of the Twelve Causes' and the 'Sutra of Sudatta the Elder', each in one volume. Since the Daming era, the translation of Buddhist scriptures had almost ceased. When these scriptures were circulated, the world praised their beauty. Vidhi was generous, so people from afar came to him. Merchants from the South Sea also respected him, and he accepted their offerings, using them all to promote Buddhist affairs. He built the Zheng Guan Temple by the Huai River in Jianye (present-day Nanjing) to live in. The temple's double-storied buildings, high pavilions, and halls were all decorated very neatly. In the winter of the second year of Zhongxing, he passed away in the temple where he lived. In the early Liang Dynasty, Sanghavarman (name of a person) also came to China, also a foreign monk-scholar. His demeanor was very strict and he was good at discussing and answering questions. After arriving in the capital, he also stayed at the Zheng Guan Temple. The emperor at the time treated him with great courtesy, and ordered him to translate the 'Maharajadhiraja Sutra', 'Vimuttimagga', etc., in the Zhan Yun Hall of the Zheng Guan Temple and Shouguang Hall. The monks Baochang and Yuan Tanyun were responsible for recording.
The commentary says: The merit of translating Buddhist scriptures has been around for a long time, and it is really impossible to praise it with words. In the past, after the Nirvana of the Tathagata (Buddha), the elders Kasyapa (name of a person), Ananda (name of a person), Madhyantika (name of a person), etc., all fully upheld the eighty-four thousand Dharma treasures. They promoted Buddhism and saved the world, and their merits were very extensive. The light of the wisdom of the saints, the afterglow has not yet disappeared. After this, Katyayaniputra (name of a person), Dharmatrata (name of a person), Dharmasri (name of a person), etc., all widely sought different theories and wrote their own books, but they all followed the tenets of the Four Agamas and the norms of the Tripitaka. As for Nagarjuna (name of a person), Asvaghosa (name of a person), and Vasubandhu (name of a person), they understood the key points of the profound Vaipulya sutras. Their thoughts originated from Prajna and spread to the Sala Grove. Although their teachings spread to the low-lying areas, they could also enable people to obtain Buddhahood. Therefore, the Three Jewels (Buddha, Dharma, Sangha) can be passed on, and the Dharma wheel has not been cut off. Therefore, in five hundred years, it is still called the Right Dharma abiding in the world. The divine transformation reaches far and near. A Buddha's name, a ray of light, can shake other countries. A Buddha's platform, a treasure canopy, can cover the worlds of the Ganges River sands. Although the road between China and Kapilavastu is blocked by the Pamir Mountains, tens of thousands of miles apart, if relying on the divine power of the saints, it is like between martial steps. And to limit people's hearing and knowledge, isn't it the reason for the times? When the conditions are ripe, the teachings will naturally spread imperceptibly. Or called the Lord of the Buddha, or called the Great God of the Western Regions. Therefore, Emperor Han Ming ordered King Ying of Chu: 'You recite the subtle words of Huang-Lao and admire the benevolent sacrifices of the Buddha.'
。及通夢金人遣使西域。乃有攝摩騰竺法蘭。懷道來化。協策孤征。艱苦必達。傍峻壁而臨深。躡飛絙而渡險。遺身為物。處難能夷。傳法宣經初化東土。後學而聞蓋其力也。爰至安清支讖康會竺護等。並異世一時繼踵弘贊。然夷夏不同音韻殊隔。自非精括詁訓領會良難。屬有支謙聶承遠竺佛念釋寶云竺叔蘭無羅叉等。並妙善梵漢之音。故能盡翻譯之致。一言三複詞旨分明。然後更用此土宮商飾以成制。論云。隨方俗語能示正義。于正義中置隨義語。蓋斯謂也。其後鳩摩羅什。碩學鉤深神鑒奧遠。歷游中土備悉方言。復恨支竺所譯文制古質未盡善美。乃更臨梵本重為宣譯。故致今古二經言殊義一。時有生融影睿嚴觀恒肇。皆領悟言前詞潤珠玉。執筆承旨任在伊人。故長安所譯郁為稱首。是時姚興竊號跨有皇畿。崇愛三寶城塹遺法。使夫慕道來儀遐邇煙萃。三藏法門有緣必睹。自像運東遷在茲為盛。其佛賢比丘江東所譯華嚴大部。曇無讖河西所翻涅槃妙教。及諸師所出四含五部犍度婆沙等。並皆言符法本理愜三印。而童壽有別室之愆。佛賢有擯黜之跡。考之實錄未易詳究。或以時運澆薄道喪人離。故所感見爰至於此。若以近跡而求。蓋亦圭璋之一玷也。又世高無讖法祖法祚等。並理思淹通仁澤成霧而皆不得其死。將由業
有感測義無違避。故羅漢雖諸漏已盡。尚貽貫腦之厄。比干雖忠謇竭誠。猶招賜劍之禍。匪其然乎。間有竺法度者。自言。專執小乘而與三藏乖越。食用銅缽本非律儀所許。伏地相向。又是懺法所無。且法度生本南康不游天竺。晚值曇摩耶舍。又非專小之師直欲溪壑其身故為矯異。然而達量君子未曾回適。尼眾易從初稟其化。夫女人理教難愜事蹟易翻。聞因果則悠然扈背。見變術則奔波傾飲。隨墮之義即斯謂也。竊惟正法淵廣數盈八億。傳譯所得卷止千餘。皆由逾越沙阻履跨危絕。或望煙渡險。或附杙前身。及相會推求。莫不十遺八九。是以法顯智猛智嚴法勇等。發趾則結旅成群。還至則顧影唯一。實足傷哉。當知一經達此。豈非更賜壽命。而頃世學徒唯慕鉆求一典。謂言廣讀多惑。斯蓋墮學之辭。匪曰通方之訓。何者。夫欲考尋理味決正法門。豈可斷以胸衿而不博尋眾典。遂使空勞傳寫永翳箱匣。甘露正說竟莫披尋。無上寶珠隱而弗用。豈不惜哉。若能貫采禪律融治經論。雖復祇樹息蔭玄風尚扇。娑羅變葉佛性猶彰。遠報能仁之恩。近稱傳譯之德。儻獲身命寧不勖歟。
贊曰。頻婆掩唱。疊教攸陳。五乘竟轉。八萬彌綸。周星曜魄。漢夢通神。騰蘭讖什。殉道來臻。慈雲徙蔭。慧水傳津。俾夫季末。方樹洪因
【現代漢語翻譯】 現代漢語譯本：具有感覺和認知能力的生命無法完全避免業報。因此，即使是阿羅漢（已斷盡所有煩惱的聖者），有時還會遭受頭痛的痛苦。比干（商朝忠臣）雖然忠誠直言，竭盡誠意，仍然招致被紂王賜劍而死的災禍。難道不是這樣嗎？ 期間有一個名叫竺法度的人，自稱專門修習小乘佛教，但與三藏（經、律、論）的教義相悖。他使用銅缽，這並非戒律所允許的。伏地相向而拜，也是懺悔法門中所沒有的。而且竺法度出生在南康，沒有去過天竺（古印度）。晚年師從曇摩耶舍，又並非專修小乘的導師，他只是想標新立異，所以故意做出怪異的行為。然而，明達事理的君子從未贊同他。尼眾（比丘尼）容易聽從，最初接受了他的教化。女人在理解教義方面比較困難，行為也容易反覆無常。聽到因果報應就茫然背離，見到變幻的法術就奔走追逐。這就是所謂的容易墮落的含義。 我私下認為，正法（佛法）淵博廣大，總共有八億之多。但翻譯過來的經典只有一千多卷。這都是因為翻譯者們克服了沙漠的阻礙，跨越了危險的絕境。或者憑藉煙霧來判斷方向，渡過險境，或者依靠木樁來前進。等到大家會合在一起推敲研究，往往遺漏了十分之八九。因此，法顯、智猛、智嚴、法勇等人，出發時結伴成群，回來時卻孤身一人。實在令人傷感啊！應當知道，能夠將一部經書傳到這裡，難道不是如同重新賜予生命一樣嗎？然而，現在的學徒只熱衷於鉆研一部經典，認為廣泛閱讀會產生迷惑。這實在是墮落之言，並非通達之訓。為什麼呢？想要考察探尋佛理的真諦，決斷正法的法門，怎麼可以只憑自己的主觀臆斷而不廣泛地研習眾多的經典呢？以至於白白地抄寫，永遠地藏在箱子里，甘露般的正法之說最終無人披閱，無上的寶珠被隱藏起來而不能使用，豈不可惜嗎？如果能夠貫通禪定和戒律，融合經和論，即使祇樹給孤獨園（佛陀說法之地）停止了庇廕，玄妙的佛法仍然能夠傳播；娑羅雙樹（佛陀涅槃之地）變色，佛性依然能夠彰顯。這既能報答佛陀的恩德，又能稱頌翻譯經典的功德。如果能夠做到，即使付出生命又有什麼可惜的呢？ 贊曰：頻婆娑羅王（印度國王）掩蓋歌唱的聲音，佛陀重疊地宣說教義。五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的教法最終運轉，八萬四千法門瀰漫世間。周朝的星象照耀，漢明帝的夢境溝通神靈。騰蘭和鳩摩羅什（著名譯經師）不畏艱險，爲了殉道而來。慈悲的雲朵遷移庇廕，智慧的法水傳播滋潤。使得末法時代的眾生，能夠種植廣大的善因。
【English Translation】 English version: Sentient beings cannot completely avoid the consequences of their actions. Therefore, even an Arhat (a perfected being who has extinguished all defilements) may still experience the suffering of a headache. Although Bigan (a loyal minister of the Shang Dynasty) was loyal and outspoken, and devoted his heart, he still incurred the disaster of being賜劍 (cì jiàn, bestowed a sword, meaning forced to commit suicide) by King Zhou. Is this not so? During this time, there was a person named Zhu Fadu, who claimed to specialize in the practice of Hinayana Buddhism, but his teachings were contrary to the teachings of the Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidharma). He used a copper bowl, which is not permitted by the precepts. Prostrating facing each other is also not found in the repentance methods. Moreover, Zhu Fadu was born in Nankang and had not been to Tianzhu (ancient India). In his later years, he followed Dharmayasas, who was not a teacher specializing in Hinayana. He simply wanted to be different, so he deliberately acted strangely. However, enlightened gentlemen never agreed with him. The Bhikkhunis (Buddhist nuns) were easily persuaded and initially accepted his teachings. Women have difficulty understanding the teachings and their actions are easily fickle. When they hear about karma and retribution, they are bewildered and turn away. When they see magical arts, they rush to pursue them. This is the meaning of being easily墮落 (duòluò, fallen). I privately believe that the 正法 (zhèngfǎ, true Dharma, Buddhist teachings) is profound and vast, totaling eight hundred million. However, only over a thousand volumes of scriptures have been translated. This is all because the translators overcame the obstacles of the deserts and crossed dangerous and絕境 (juéjìng, desperate situations). Some relied on smoke to determine the direction and cross dangerous situations, or relied on stakes to move forward. When everyone gathered together to study and research, they often missed eight or nine out of ten. Therefore, Faxian, Zhimeng, Zhiyan, Fayong, and others, set out in groups, but returned alone. It is truly sad! It should be known that being able to transmit a scripture here is like being granted life again. However, the current students are only keen on studying one scripture, thinking that extensive reading will cause confusion. This is truly a墮學 (duòxué, fallen learning) statement, not a teaching of通方 (tōngfāng, thorough understanding). Why? If you want to examine and explore the true meaning of Buddhist principles and decide on the methods of the 正法 (zhèngfǎ, true Dharma, Buddhist teachings), how can you rely solely on your own subjective opinions without extensively studying many scriptures? As a result, they are copied in vain and forever hidden in boxes. The nectar-like 正法 (zhèngfǎ, true Dharma, Buddhist teachings) is ultimately not read, and the supreme treasure is hidden and cannot be used. Is it not a pity? If one can connect meditation and precepts, and integrate the Sutras and Shastras, even if the 祇樹給孤獨園 (Qíshù Jìgūdúyuán, Jetavana Monastery, a place where the Buddha taught) ceases to provide shelter, the profound Dharma can still be propagated; the 娑羅雙樹 (Suōluó shuāngshù, Sal trees, where the Buddha entered Nirvana) change color, the Buddha-nature can still be manifested. This can both repay the Buddha's kindness and praise the merits of translating the scriptures. If one can do this, what is there to regret even if one gives up one's life? 贊曰 (Zàn yuē, Praise): King Bimbisara covered the sound of singing, and the Buddha repeatedly proclaimed the teachings. The teachings of the 五乘 (wǔchéng, Five Vehicles: Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle) ultimately revolve, and the eighty-four thousand Dharma doors permeate the world. The stars of the Zhou Dynasty shone, and Emperor Ming of the Han Dynasty's dream communicated with the spirits. Tenglan and Kumarajiva (famous translators of scriptures) came to殉道 (xùndào, to die for the truth) without fear of hardship. The clouds of compassion migrated to provide shelter, and the waters of wisdom spread and nourished. So that sentient beings in the Dharma Ending Age can plant vast good causes.
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高僧傳卷第三 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第四(義解一)
梁會稽嘉祥寺沙門釋慧皎撰朱士行一支孝龍二康僧淵三竺法雅四康法朗五竺法乘六竺潛深七支道林八於法蘭九於法開十于道邃十一竺法崇十二竺法義十三竺僧度十四
朱士行。潁川人。志業方直勸沮不能移其操。少懷遠悟脫落塵俗。出家已后專務經典。昔漢靈之時竺佛朔譯出道行經。即小品之舊本也。文句簡略意義未周。士行嘗于洛陽講道行經。覺文章隱質諸未盡善。每嘆曰。此經大乘之要。而譯理不盡。誓志捐身遠求大本。遂以魏甘露五年發跡雍州。西渡流沙既至於闐。果得梵書正本凡九十章。遣弟子不如檀。此言法饒。送經梵本還歸洛陽。未發之頃于闐諸小乘學眾遂以白王云。漢地沙門欲以婆羅門書惑亂正典。王為地主。若不禁之將斷大法聾盲漢地王之咎也。王即不聽赍經。士行深懷痛心。乃求燒經為證。王即許焉。於是積薪殿前以火焚之。士行臨火誓曰。若大法應流漢地經當不然。如其無護命也如何。言已投經火中。火即為滅不損一字。皮牒如本。大眾駭服咸稱其神感。遂得送至陳留倉恒水南寺。時河南居士竺叔蘭。本天竺人。父世避難居於河南。蘭少好遊獵。后經暫死備見業果。因
【現代漢語翻譯】 現代漢語譯本
高僧傳卷第三 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第四(義解一)
梁會稽嘉祥寺沙門釋慧皎撰朱士行（人名）一支孝龍（人名）二康僧淵（人名）三竺法雅（人名）四康法朗（人名）五竺法乘（人名）六竺潛深（人名）七支道林（人名）八於法蘭（人名）九於法開（人名）十于道邃（人名）十一竺法崇（人名）十二竺法義（人名）十三竺僧度（人名）十四
朱士行（人名），潁川人。他的志向和事業正直不阿，任何勸阻都不能改變他的操守。年少時就懷有深遠的領悟，超脫於世俗。出家之後，專心致力於研究佛經。過去漢靈帝時期，竺佛朔（人名）翻譯了《道行經》，也就是現在《小品般若經》的舊版本。但其文句簡略，意義表達不夠完整。朱士行（人名）曾經在洛陽講解《道行經》，覺得文章隱晦，很多地方沒有表達清楚，常常嘆息說：『這部經是大乘佛教的要義，但翻譯的道理沒有完全表達出來。』於是立下誓言，要獻出自己的生命，遠去西方尋求原本。因此在魏甘露五年，從雍州出發，向西渡過流沙，到達于闐（地名）。在那裡，他果然得到了梵文原本，總共有九十章。於是派遣弟子不如檀（人名），意為『法饒』，送經書的梵文字返回洛陽。在還未出發的時候，于闐（地名）的那些小乘佛教徒就稟告國王說：『漢地的沙門想要用婆羅門的書籍來迷惑擾亂正典。大王您是此地的主人，如果不禁止這件事，將會斷絕大法，漢地人民將會聾盲，這都是大王的罪過啊！』國王於是就不允許他們運送經書。朱士行（人名）內心深感痛心，於是請求用燒經的方式來證明。國王就答應了他。於是在宮殿前堆積柴火，用火焚燒經書。朱士行（人名）面對火焰發誓說：『如果大法應該在漢地流傳，那麼經書就不會被燒燬。如果大法沒有護佑，那又該如何呢？』說完，就把經書投入火中。火焰立刻熄滅，經書沒有損壞一個字，皮質的經書像原來一樣。大眾驚駭佩服，都稱讚他的神力感應。於是經書才得以被送到陳留（地名）的倉恒水南寺。當時河南的居士竺叔蘭（人名），原本是天竺人，他的父親爲了躲避戰亂居住在河南。竺叔蘭（人名）年輕時喜歡遊獵，後來經歷了一次短暫的死亡，親眼看到了業報的結果，因此
【English Translation】 English version
Volume 3 of the Biographies of Eminent Monks Tripitaka, Volume 50, No. 2059, Biographies of Eminent Monks
Volume 4 of the Biographies of Eminent Monks (Exegesis 1)
Compiled by the Monk Shi Huijiao of Jiaxiang Temple in Kuaiji, Liang Dynasty: 1. Zhu Shixing (person's name), 2. Zhi Xiaolong (person's name), 3. Kang Senghui (person's name), 4. Zhu Faya (person's name), 5. Kang Falang (person's name), 6. Zhu Facheng (person's name), 7. Zhu Qian Shen (person's name), 8. Zhi Daolin (person's name), 9. Yu Falan (person's name), 10. Yu Fakai (person's name), 11. Yu Daosui (person's name), 12. Zhu Facong (person's name), 13. Zhu Fayi (person's name), 14. Zhu Sengdu (person's name).
Zhu Shixing (person's name) was a native of Yingchuan. His ambition and career were upright, and no dissuasion could change his integrity. He had profound insights from a young age and detached himself from worldly customs. After becoming a monk, he devoted himself to studying the scriptures. In the time of Emperor Ling of the Han Dynasty, Zhu Foshuo (person's name) translated the Daoxing Jing (Scripture on the Path of Practice), which is the old version of the Xiaopin Banruo Jing (Smaller Perfection of Wisdom Sutra). However, its sentences were brief, and the meaning was not fully expressed. Zhu Shixing (person's name) once lectured on the Daoxing Jing in Luoyang and felt that the writing was obscure and many points were not clearly explained. He often lamented, 'This scripture is the essence of Mahayana Buddhism, but the principles of translation are not fully expressed.' Therefore, he vowed to dedicate his life to travel far west to seek the original text. Thus, in the fifth year of the Ganlu era of the Wei Dynasty, he set out from Yongzhou, crossed the flowing sands westward, and arrived in Khotan (place name). There, he indeed obtained the original Sanskrit text, totaling ninety chapters. He then sent his disciple Buru Tan (person's name), meaning 'Dharma Abundance,' to send the Sanskrit version of the scripture back to Luoyang. Before they departed, the Hinayana Buddhists of Khotan (place name) reported to the king, saying, 'The Shramana from the Han lands wants to use Brahmanical books to confuse and disturb the orthodox scriptures. Your Majesty is the ruler of this land. If you do not prohibit this, it will cut off the Great Dharma, and the people of the Han lands will be deaf and blind, which will be Your Majesty's fault!' The king then refused to allow them to transport the scriptures. Zhu Shixing (person's name) felt deeply saddened and requested to prove the scriptures by burning them. The king agreed. Therefore, firewood was piled up in front of the palace, and the scriptures were burned. Zhu Shixing (person's name) faced the flames and vowed, 'If the Great Dharma should spread in the Han lands, then the scriptures will not be burned. If the Great Dharma has no protection, then what should be done?' After speaking, he threw the scriptures into the fire. The flames immediately extinguished, and the scriptures were not damaged by a single word. The leather scriptures were as they were originally. The crowd was amazed and admired, praising his divine response. Thus, the scriptures were able to be sent to Cangheng Shuinan Temple in Chenliu (place name). At that time, the layman Zhu Shulan (person's name) of Henan was originally from India. His father lived in Henan to escape the war. Zhu Shulan (person's name) loved hunting when he was young. Later, he experienced a brief death and personally saw the results of karma, so
改勵專精深崇正法博究眾音。善於梵漢之語。又有無羅叉比丘。西域道士。稽古多學乃手執梵本。叔蘭譯為晉文。稱為放光波若。皮牒故本今在豫章。至太安二年。支孝龍就叔蘭一時寫五部校為定本。時未有品目。舊本十四匹縑令寫為二十卷。士行遂終於于闐。春秋八十。依西方法阇維之。薪盡火滅。尸猶能全。眾咸驚異。乃咒曰。若真得道法當毀敗。應聲碎散。因斂骨起塔焉。后弟子法益從彼國來。親傳此事。故孫綽正像論云。士行散形於于闐。此之謂也。
支孝龍。淮陽人。少以風姿見重。加復神彩卓犖高論適時。常披味小品以為心要。陳留阮瞻穎川庾凱。並結知音之交世人呼為八達。時或嘲之曰。大晉龍興天下為家。沙門何不全髮膚去袈裟釋胡服被綾羅。龍曰。抱一以逍遙。唯寂以致誠。剪髮毀容改服變形。彼謂我辱我棄彼榮。故無心於貴而愈貴。無心於足而愈足矣。其機辯適時皆此類也。時竺叔蘭初譯放光經。龍既素樂無相。得即披閱旬有餘日。便就開講。后不知所終矣。孫綽為之贊曰。小方易擬。大器難像。桓桓孝龍。克邁高廣。物競宗歸。人思效仰。云泉瀰漫。蘭風[月*(夸-大+八)]向。
康僧淵。本西域人。生於長安。貌雖梵人語實中國。容止詳正志業弘深。誦放光道行二波若。即
【現代漢語翻譯】 現代漢語譯本：他致力於專精深入地崇尚正法，廣泛研究各種語言的聲音。他精通梵語和漢語。還有一位無羅叉（Avaraksa，人名）比丘，以及西域的道士，他們博古通今，學識淵博，於是手持梵文原本。叔蘭（竺叔蘭，人名）將它翻譯成晉文，稱為《放光般若》（Prajnaparamita，經名）。皮質書寫的舊版本現在還在豫章（地名）。到了太安二年，支孝龍（人名）與叔蘭一起，一次性抄寫了五部經書，校對成為定本。當時還沒有品目分類。舊版本是十四匹絹，令人抄寫為二十卷。士行（竺士行，人名）最終在於闐（Khotan，古國名）去世，享年八十歲。按照西域的方法進行火化（阇維，Jahvi）。木柴燒盡，火焰熄滅，屍體仍然完整，眾人都感到驚奇。於是唸咒說：『如果真的得道，法體應當毀壞。』話音剛落，屍體就碎散了。於是收斂骨灰，建造佛塔。後來弟子法益（人名）從那個國家來，親自講述這件事。所以孫綽（人名）在《正像論》中說，『士行散形於于闐』，說的就是這件事。 支孝龍，淮陽（地名）人。年輕時就因為風度翩翩而受到重視，加上他神采奕奕，高談闊論，很合時宜。他經常研讀《小品般若經》（Astasahasrika Prajnaparamita Sutra）作為修行的核心。陳留（地名）的阮瞻（人名）和穎川（地名）的庾凱（人名），都與他結為知音之交，世人稱他們為『八達』。當時有人嘲笑他說：『大晉龍興，天下為家。沙門（Sramana，出家人）為什麼不全部留著頭髮，脫去袈裟，捨棄胡服，穿上綾羅綢緞？』支孝龍說：『抱守真一以求逍遙，唯有寂靜才能達到真誠。剪髮毀容，改變服裝形貌，他們認為我受辱，我卻認為捨棄他們是光榮。所以不追求富貴反而更加富貴，不追求滿足反而更加滿足。』他的機智辯論，很合時宜，都是這一類。當時竺叔蘭剛翻譯《放光般若經》，支孝龍一向喜歡無相之理，得到經書後就披閱了十多天，便開始講解。後來不知道他最終去了哪裡。孫綽為他寫贊說：『小東西容易模仿，大器物難以描繪。桓桓支孝龍，能夠超越高遠。萬物競爭歸附，人們思慕效仿。云泉瀰漫，蘭風和暢。』 康僧淵（人名），原本是西域人，生於長安（地名）。外貌雖然是梵人，但說話卻是地道的中國人。容貌舉止詳和端正，志向事業弘大深遠。他誦讀《放光般若經》和《道行般若經》（Astasahasrika Prajnaparamita Sutra），也就是
【English Translation】 English version: He devoted himself to diligently and deeply venerating the Correct Dharma, extensively studying the sounds of various languages. He was proficient in both Sanskrit and Chinese. There was also the Bhiksu Avaraksa (name), and a Taoist from the Western Regions, who were learned and knowledgeable, so they held the Sanskrit original in their hands. Zhisulan (竺叔蘭, name) translated it into Jin Chinese, calling it the 'Fangguang Bore' (Prajnaparamita, scripture name). The old version written on leather is now in Yuzhang (豫章, place name). In the second year of Tai'an, Zhixiaolong (支孝龍, name) and Zhisulan together copied five scriptures at once, collating them into a definitive edition. At that time, there were no categories. The old version was fourteen bolts of silk, which were copied into twenty volumes. Shixing (竺士行, name) eventually died in Khotan (于闐, ancient kingdom name), at the age of eighty. He was cremated according to the method of the Western Regions (Jahvi, 阇維). The firewood burned out, the flames extinguished, and the corpse remained intact, which amazed everyone. So they recited a mantra, saying, 'If he has truly attained the Dao, the Dharma body should be destroyed.' As soon as the words were spoken, the corpse shattered. So they collected the ashes and built a pagoda. Later, his disciple Fayi (法益, name) came from that country and personally recounted this event. Therefore, Sun Chuo (孫綽, name) said in 'Zhengxiang Lun', 'Shixing scattered his form in Khotan', which is what he was referring to. Zhixiaolong was a native of Huaiyang (淮陽, place name). He was valued for his elegant demeanor from a young age, and his spirited appearance and timely high-minded discussions. He often studied the 'Xiaopin Bore Jing' (Astasahasrika Prajnaparamita Sutra) as the core of his practice. Ruan Zhan (阮瞻, name) of Chenliu (陳留, place name) and Yu Kai (庾凱, name) of Yingchuan (穎川, place name) both formed close friendships with him, and the world called them the 'Eight Worthies'. At that time, someone ridiculed him, saying, 'The Great Jin is flourishing, and the world is like a family. Why don't Sramanas (沙門, monks) keep all their hair, take off their kasayas, abandon their barbarian clothes, and wear silk and brocade?' Zhixiaolong said, 'Embracing oneness to seek freedom, only stillness can lead to sincerity. Cutting hair and disfiguring the face, changing clothes and appearance, they think I am humiliated, but I think abandoning them is glorious. Therefore, not pursuing wealth makes me even wealthier, not pursuing satisfaction makes me even more satisfied.' His witty arguments, which were very timely, were all of this kind. At that time, Zhisulan had just translated the 'Fangguang Bore Jing'. Zhixiaolong had always liked the principle of non-form, and after obtaining the scripture, he read it for more than ten days and then began to explain it. Later, no one knew where he eventually went. Sun Chuo wrote a eulogy for him, saying, 'Small things are easy to imitate, great things are difficult to depict. The valiant Zhixiaolong, able to surpass the high and far. All things compete to return, people admire and emulate. Clouds and springs are diffuse, the orchid breeze is pleasant.' Kang Senghui (康僧淵, name) was originally from the Western Regions, born in Chang'an (長安, place name). Although his appearance was that of a Sanskrit person, his speech was that of a native Chinese. His appearance and demeanor were dignified and upright, and his aspirations and career were grand and profound. He recited the 'Fangguang Bore Jing' and the 'Daoxing Bore Jing' (Astasahasrika Prajnaparamita Sutra), which are
大小品也。晉成之世。與康法暢支敏度等俱過江。暢亦有才思善為往復。著人物始義論等。暢常執麈尾。行每值名賓輒清談盡日。庾元規謂暢曰。此麈尾何以常在。暢曰。廉者不取貪者不與。故得常在也。敏度亦聰哲有譽。著譯經錄今行於世。淵雖德愈暢度而別以清約自處。常乞丐自資人未之識。后因分衛之次遇陳郡殷浩。浩始問佛經深遠之理。卻辯俗書性情之義。自晝之曛浩不能屈。由是改觀。瑯瑘王茂弘以鼻高眼深戲之。淵曰。鼻者面之山。眼者面之淵。山不高則不靈。淵不深則不清。時人以為名答。後於豫章山立寺。去邑數十里帶江傍嶺林竹郁茂。名僧勝達響附成群。以常持心梵經空理幽遠故。偏加講說。尚學之徒往還填委。后卒于寺焉。
法雅。河間人。凝正有器度。少善外學長通佛義。衣冠士子咸附咨稟。時依門徒並世典有功未善佛理。雅乃與康法朗等。以經中事數擬配外書。為生解之例。謂之格義。乃毗浮相曇等。亦辯格義以訓門徒。雅風采灑落善於樞機。外典佛經遞互講說。與道安法汰每披釋湊疑共盡經要。后立寺于高邑。僧眾百餘訓誘無懈。雅弟子曇習祖述先師善於言論。為偽趙太子石宣所敬云。
康法朗。中山人。少出家善戒節。嘗讀經見雙樹鹿苑之處。郁而嘆曰。吾已不值聖人。寧
【現代漢語翻譯】 現代漢語譯本： 道安法師的傳記中提到了大小品經（Mahāprajñāpāramitā Sūtra，般若經的一種）。在晉成帝時期，竺法深與康法暢（Kang Fachang）、支敏度（Zhi Mindu）等人一同過江。康法暢也很有才華和思辨能力，擅長辯論，著有《人物始義論》等。康法暢經常拿著麈尾（一種拂塵），每次遇到名士來訪，就清談一整天。庾元規（Yu Yuangui）問康法暢說：『這麈尾為什麼總在你手裡？』康法暢回答說：『廉潔的人不會拿取，貪婪的人不會給予，所以它才能總在我手裡。』支敏度也聰明有才，很有名聲，著有《譯經錄》，現在還在世上傳行。竺法深雖然在德行上超過康法暢和支敏度，但卻以清靜節儉自處。他經常靠乞討為生，人們並不瞭解他。後來有一次乞討時遇到了陳郡的殷浩（Yin Hao）。殷浩開始向他請教佛經深奧的道理，並反駁世俗書籍中關於性情的觀點。從白天到黃昏，殷浩都不能駁倒他，因此改變了對他的看法。瑯琊的王茂弘（Wang Maohong）因為竺法深鼻樑高、眼睛深而戲弄他。竺法深說：『鼻子是面部的山，眼睛是面部的深淵。山不高就不靈秀，深淵不深就不清澈。』當時的人認為這是個巧妙的回答。後來他在豫章山（Mount Yuzhang）建立寺廟，距離縣城幾十里，依傍著江河山嶺，林木竹子茂盛。有名的僧人和有成就的人紛紛前來依附，形成群體。因為他經常講解《心梵經》（心經）中空性的道理，非常深奧，所以特別加以講解。好學的弟子們來來往往，絡繹不絕。後來在寺廟去世。
法雅（Fa Ya），河間人。莊重正直，有器量。年輕時擅長世俗學問，長大后通曉佛法。士大夫都來向他請教。當時依附他的門徒雖然在世俗典籍方面有造詣，但對佛理並不精通。法雅就與康法朗（Kang Falang）等人一起，用佛經中的事理來比配世俗書籍，作為一種解釋的方法，稱為格義（Geyi，用中國傳統思想來解釋佛教教義）。毗浮（Pifu）、僧曇（Sengtan）等人也用格義來教導門徒。法雅風度翩翩，善於應變。世俗典籍和佛經交替講解。經常與道安（Dao An）、法汰（Fa Tai）一起探討經文，共同研究經義的要點。後來在高邑（Gaoyi）建立寺廟，僧眾一百多人，教導他們從不懈怠。法雅的弟子曇習（Tanxi）繼承了先師的學說，善於言談，受到偽趙太子石宣（Shi Xuan）的尊敬。
康法朗（Kang Falang），中山人。年輕時出家，嚴守戒律。曾經讀經，看到雙樹（Sala trees）和鹿苑（Deer Park）的描述，感嘆地說：『我已經不能遇到聖人了，寧願』
【English Translation】 English version: In Dao An's biography, the Mahāprajñāpāramitā Sūtra is mentioned. During the reign of Emperor Cheng of Jin, Zhu Fashen, along with Kang Fachang, Zhi Mindu, and others, crossed the river. Kang Fachang was also talented and thoughtful, skilled in debate, and wrote works such as 'Discourse on the Origins of Human Nature.' Kang Fachang often held a duster, and whenever a famous guest visited, he would engage in pure conversation all day long. Yu Yuangui asked Kang Fachang, 'Why is this duster always in your hand?' Kang Fachang replied, 'The honest do not take it, and the greedy do not give it, so it can always be in my hand.' Zhi Mindu was also intelligent and renowned, and wrote 'Records of Translated Scriptures,' which are still circulating in the world today. Although Zhu Fashen surpassed Kang Fachang and Zhi Mindu in virtue, he lived a simple and frugal life. He often begged for a living, and people did not understand him. Later, while begging, he met Yin Hao of Chen Commandery. Yin Hao began to ask him about the profound principles of Buddhist scriptures and refuted the views on human nature in secular books. From day to dusk, Yin Hao could not refute him, and therefore changed his view of him. Wang Maohong of Langya ridiculed Zhu Fashen for his high nose and deep eyes. Zhu Fashen said, 'The nose is the mountain of the face, and the eyes are the abyss of the face. If the mountain is not high, it is not spiritual; if the abyss is not deep, it is not clear.' People at the time thought this was a clever answer. Later, he established a temple on Mount Yuzhang, dozens of miles away from the county seat, bordering rivers and mountains, with lush forests and bamboo. Famous monks and accomplished individuals came to join him, forming a community. Because he often lectured on the emptiness principles in the Heart Sutra, which were very profound, he gave special lectures on it. Students eager to learn came and went in droves. Later, he passed away in the temple.
Fa Ya, a native of Hejian, was dignified and upright, with great capacity. He excelled in secular learning in his youth and became proficient in Buddhist teachings as he grew older. Scholars and officials all came to him for advice. At that time, his disciples, although accomplished in secular classics, were not well-versed in Buddhist principles. Fa Ya, along with Kang Falang and others, used the principles and events in Buddhist scriptures to match secular books, as a method of explanation, which was called Geyi (matching meanings, interpreting Buddhist doctrines using traditional Chinese thought). Pifu, Sengtan, and others also used Geyi to teach their disciples. Fa Ya was elegant and adaptable. He lectured on secular classics and Buddhist scriptures alternately. He often discussed scriptures with Dao An and Fa Tai, jointly studying the essentials of the scriptures. Later, he established a temple in Gaoyi, with more than a hundred monks, teaching them tirelessly. Fa Ya's disciple, Tanxi, inherited his teacher's teachings, was skilled in speech, and was respected by Prince Shi Xuan of the Pseudo-Zhao.
Kang Falang, a native of Zhongshan, became a monk at a young age and strictly observed the precepts. Once, while reading the scriptures, he saw the descriptions of the Sala trees and the Deer Park and sighed, 'I am no longer able to meet the sages, I would rather'
可不睹聖處。於是誓往迦夷仰瞻遺蹟。乃共同學四人發跡張掖。西過流沙行經三日。路絕人蹤。忽見道傍有一故寺。草木沒人中有敗屋兩間。間中各有一人。一人誦經。一人患痢。兩人比房不相料理。屎尿縱橫舉房臭穢。朗謂其屬曰。出家同道以法為親。不見則已。豈可見而舍耶。朗乃停六日為洗浣供養。至第七日見此房中皆是香華。乃悟其神人。因語朗云。比房是我和上。已得無學可往問訊。朗往問訊。因語朗云。君等誠契皆當入道。不須遠遊諸國。於事無益。唯當自力行道勿令失時。但朗功業尚小未純未得所愿。當還真丹國作大法師。於是四人不復西行。仍留此專精業道。唯朗更游諸國研尋經論。后還中山門徒數百講法相系。后不知所終。孫綽為之贊曰。人亦有言。瑜瑕弗藏。朗公冏冏。能韜其光。敬終慎始。研微辯章。何以取證。冰堅履霜。朗弟子令韶。其先雁門人。姓呂。少遊獵后發心出家事朗為師。思學有功。特善禪數。每入定或數日不起。后移柳泉山鑿穴宴坐。朗終后刻木為像。朝夕禮事。孫綽正像論云。呂韶凝神于中山。即其人也。
竺法乘。未詳何人。幼而神悟超絕懸鑒過人。依竺法護為沙彌。清真有志氣。護甚嘉焉。護既道被關中。且資財殷富。時長安有甲族欲奉大法。試護道德偽往告急求
【現代漢語翻譯】 現代漢語譯本 可否不瞻仰聖地呢？於是他們發誓前往迦夷（Buddha Gaya，佛陀成道之處）瞻仰遺蹟。於是他們四位同修從張掖出發，向西穿過流沙，行進了三天。路上杳無人煙。忽然看見路旁有一座破舊的寺廟，草木叢生，淹沒了人，裡面有兩間破敗的房屋。房屋裡各住著一個人，一個人在誦經，另一個人患了痢疾。兩人住在隔壁，卻互不照料，屎尿橫流，整個房間臭氣熏天。竺法朗對他的同伴們說：『出家修行，以佛法為親。沒看見就算了，怎麼能看見了卻置之不理呢？』於是竺法朗停留了六天，為他們清洗、供養。到了第七天，看見這間房中到處都是香花，這才明白他們是神人。神人告訴竺法朗說：『隔壁房間住的是我的和尚（Upadhyaya，親教師），已經證得無學果位，你可以去請教他。』竺法朗前去請教，和尚告訴竺法朗說：『你們幾位確實有緣，都應當入道。不必遠遊各國，那樣對修行沒有益處。唯有努力修行，不要錯過時機。只是竺法朗你的功德還不夠，不夠純粹，還不能實現你的願望。你應該回到真丹國（China，中國）做大法師。』於是四人不再西行，仍然留在這裡專心修行。只有竺法朗繼續遊歷各國，研習經論。後來回到中山，門徒數百人，講法不絕。後來不知所終。孫綽為他作贊說：『人們常說，玉也有瑕疵，不能隱藏。竺法朗光明磊落，能夠韜光養晦。敬始慎終，研究精微，辨析事理。用什麼來證明呢？就像在堅冰上行走，要小心翼翼。』竺法朗的弟子令韶，他的祖先是雁門人，姓呂。年輕時喜歡遊獵，後來發心出家，拜竺法朗為師。思維學習很有成就，尤其擅長禪定。每次入定，有時數日不起。後來移居柳泉山，鑿洞靜坐。竺法朗去世后，他雕刻木像，早晚禮拜。孫綽在《正像論》中說：『呂韶在中山凝神入定』，說的就是他。 竺法乘，不清楚是什麼地方的人。從小就神思敏捷，見識超群。跟隨竺法護出家為沙彌，很有志氣。竺法護非常讚賞他。竺法護的道行已經傳遍關中，而且資財豐厚。當時長安有豪門望族想要供奉大法，試探竺法護的道德，就假裝緊急求助。
【English Translation】 English version How could they not behold the sacred sites? Thus, they vowed to go to Gaya (Buddha Gaya, the place of Buddha's enlightenment) to venerate the relics. So the four fellow practitioners set out from Zhangye, crossing the shifting sands westward for three days. The road was desolate and devoid of human presence. Suddenly, they saw an old temple by the roadside, overgrown with vegetation, with two dilapidated rooms. Each room housed a person, one chanting scriptures and the other suffering from dysentery. The two lived next door to each other but did not care for each other. Excrement and urine were scattered everywhere, and the whole room stank. Zhu Falan said to his companions, 'Having left home to practice, we take the Dharma as our kin. If we hadn't seen it, it would be one thing, but how can we see it and abandon them?' So Zhu Falan stayed for six days, washing and providing for them. On the seventh day, he saw that the room was filled with incense and flowers, and he realized that they were divine beings. The divine being told Zhu Falan, 'The one in the next room is my Upadhyaya (preceptor), who has attained the state of no-more-learning. You can go and ask him for guidance.' Zhu Falan went to ask for guidance, and the Upadhyaya told Zhu Falan, 'You are all truly destined and should enter the path. There is no need to travel far to other countries, as that will not benefit your practice. Only by diligently practicing can you avoid missing the opportunity. However, Zhu Falan, your merits are still insufficient, not pure enough, and you cannot yet fulfill your wishes. You should return to Zhendan (China) and become a great Dharma master.' So the four no longer went west but remained here to focus on their practice. Only Zhu Falan continued to travel to various countries, studying scriptures and treatises. Later, he returned to Zhongshan, where he had hundreds of disciples and taught the Dharma continuously. His final fate is unknown. Sun Chuo wrote a eulogy for him, saying, 'People say that even jade has flaws that cannot be hidden. Zhu Falan was bright and upright, able to conceal his brilliance. Respectful of the beginning and cautious of the end, he studied the subtle and distinguished the principles. What can be used to prove this? Like walking on solid ice, one must be careful.' Zhu Falan's disciple, Ling Shao, was originally from Yanmen, with the surname Lü. He enjoyed hunting in his youth but later resolved to leave home and become a disciple of Zhu Falan. He was accomplished in his thinking and learning, and especially skilled in meditation. Each time he entered meditation, he would sometimes remain in that state for days. Later, he moved to Willow Spring Mountain and sat in meditation in a cave he had carved out. After Zhu Falan passed away, he carved a wooden statue and paid homage to it morning and evening. Sun Chuo said in his 'Treatise on Correct Images', 'Ling Shao concentrated his mind in Zhongshan', referring to him. Zhu Facheng, it is not clear where he was from. From a young age, he was quick-witted and had extraordinary insight. He followed Zhu Fahu and became a Shramanera (novice monk), with great ambition. Zhu Fahu greatly admired him. Zhu Fahu's teachings had spread throughout Guanzhong, and he was also wealthy. At that time, a powerful family in Chang'an wanted to support the Great Dharma and, to test Zhu Fahu's virtue, falsely claimed to be in urgent need of help.
錢二十萬。護未答。乘年十三侍在師側。即語曰。和上意已相許矣。客退後乘曰。觀此人神色非實求錢。將以觀和上道德何如耳。護曰吾亦以為然。明日此客率其一宗百餘口。詣護請受戒具。謝求錢之意。於是師資名布遐邇。乘后西到燉煌立寺延學。忘身為道。誨而不倦。使夫豺狼革心戎狄知禮。大化西行乘之力也。后終於所住。孫綽道賢論以乘比王浚沖。論云。法乘安豐少有機悟之鑑。雖道俗殊操阡陌可以相準。高士季颙為之贊傳。乘同學竺法行竺法存。並山棲履操知名當世矣。
竺潛字法深。姓王。瑯瑘人。晉丞相武昌郡公敦之弟也。年十八出家。事中州劉元真為師。元真早有才解之譽。故孫綽贊曰。索索虛衿。翳翳閑沖。誰其體之。在我劉公。談能雕飾。照足開蒙。懷抱之內。豁爾每融。潛伏膺已后剪削浮華崇本務學。微言興化譽洽西朝。風姿容貌堂堂如也。至年二十四講法華大品。既蘊深解復能善說。故觀風味道者。常數盈五百。晉永嘉初避亂過江。中宗元皇及肅祖明帝。丞相王茂弘大尉庾元規。並欽其風德友而敬焉。建武太寧中。潛恒著屐至殿內。時人咸謂方外之士。以德重故也。中宗肅祖升遐王庾又薨。乃隱跡剡山以避當世。追蹤問道者已復結旅山門。潛優遊講席三十餘載。或暢方等。或釋老莊。
【現代漢語翻譯】 現代漢語譯本：有個人帶著二十萬錢來拜訪，道護沒有立刻答應。當時法乘十三歲，在道護身邊侍奉，就說：『和上的意思已經答應他了。』客人退下後，法乘說：『我看這個人神色，不是真的想求錢，而是想看看和上的道德怎麼樣罷了。』道護說：『我也是這麼認為的。』第二天，這個客人帶著他整個宗族一百多口人，來拜訪道護，請求受戒。併爲之前試探求錢的意思道歉。於是，道護師徒的名聲傳遍遠近。法乘後來西行到敦煌，建立寺廟，廣延學問，不顧自身地獻身於佛道，誨人不倦，使那些像豺狼一樣的人革除了惡習，使戎狄也懂得了禮儀。佛教文化能夠向西傳播，法乘的力量是很大的。後來，法乘在所住的寺廟中去世。孫綽在《道賢論》中將法乘比作王浚沖，評論說：『法乘安豐從小就有機敏的見識，雖然僧俗操守不同，但其道德境界是可以相提並論的。』高士季颙為法乘寫了贊和傳記。法乘的同學竺法行、竺法存，都隱居山林，以高尚的品德聞名於世。 竺潛，字法深，姓王，是瑯瑘人。他是晉朝丞相、武昌郡公王敦的弟弟。十八歲出家，拜中州的劉元真為師。劉元真早就有才華和見識的聲譽，所以孫綽讚揚他說：『清虛淡泊，隱逸閒適。誰能體現這種精神？就是我的劉公。他的言談能夠精雕細琢，他的見識足以開啓蒙昧。他的胸懷之內，一切都能豁然貫通。』竺潛虛心學習，剪除浮華，崇尚根本，致力於學問。他的精微言論和興盛教化的事蹟，在西朝享有盛譽。他的風度和容貌，也十分出眾。二十四歲時，就開始講解《法華經》和《大品般若經》。他既有深刻的理解，又能善於講解，所以前來觀摩學習的人，常常超過五百人。晉朝永嘉年間，爲了躲避戰亂，他渡江來到江南。中宗元皇和肅祖明帝，以及丞相王茂弘、大尉庾元規，都敬佩他的風度和德行，以朋友之禮相待。建武、太寧年間，竺潛經常穿著木屐進入皇宮內殿，當時的人們都認為他是方外之士，因為他的德行很高尚。中宗、肅祖去世后，王茂弘和庾元規也相繼去世，於是竺潛隱居在剡山，以躲避世事。追隨他問道的人，又重新聚集在山門。竺潛悠遊于講席三十多年，有時宣講方等經典，有時講解老莊學說。
【English Translation】 English version: A person visited with 200,000 coins, but Dao Hu (name of a monk) did not immediately agree. At that time, Fa Cheng (name of a monk) was thirteen years old and serving by Dao Hu's side. He said, 'The master's intention is already to agree.' After the guest left, Fa Cheng said, 'Looking at this person's expression, he is not really seeking money, but rather wants to see what the master's morality is like.' Dao Hu said, 'I also think so.' The next day, this guest led his entire clan of more than a hundred people to visit Dao Hu, requesting to receive the precepts. He apologized for his previous intention of testing with money. Thus, the reputation of the master and disciple spread far and wide. Later, Fa Cheng went west to Dunhuang, established temples, and extended learning. He devoted himself to the Buddhist path, tirelessly teaching, causing those like jackals and wolves to reform their evil habits, and enabling the Rong and Di (ancient ethnic groups) to understand etiquette. The westward spread of Buddhist culture was largely due to Fa Cheng's efforts. Later, Fa Cheng passed away in the temple where he resided. Sun Chuo compared Fa Cheng to Wang Jun Chong in 'Dao Xian Lun', commenting: 'Fa Cheng Anfeng had keen insights from a young age. Although the practices of monks and laypeople are different, their moral realms can be compared.' The noble scholar Ji Yong wrote a eulogy and biography for Fa Cheng. Fa Cheng's classmates, Zhu Fa Xing (name of a monk) and Zhu Fa Cun (name of a monk), both lived in seclusion in the mountains, and were known in their time for their noble character. Zhu Qian (name of a monk), styled Fa Shen, surname Wang, was a native of Langye. He was the younger brother of Wang Dun (name of a person), the Prime Minister of Jin Dynasty and Duke of Wuchang. He became a monk at the age of eighteen, and took Liu Yuanzhen (name of a person) of Zhongzhou as his teacher. Liu Yuanzhen had a reputation for talent and insight from an early age, so Sun Chuo praised him, saying: 'Pure and detached, reclusive and leisurely. Who can embody this spirit? It is my Lord Liu. His speech can be exquisitely crafted, and his insights are sufficient to enlighten the ignorant. Within his embrace, everything is always clear and integrated.' Zhu Qian humbly studied, eliminated superficiality, revered the fundamentals, and devoted himself to learning. His subtle words and flourishing teachings enjoyed a great reputation in the Western Dynasty. His demeanor and appearance were also outstanding. At the age of twenty-four, he began to lecture on the 'Lotus Sutra' and the 'Great Perfection of Wisdom Sutra'. He had both a deep understanding and was good at explaining, so those who came to observe and learn often numbered more than five hundred. During the Yongjia period of the Jin Dynasty, he crossed the river to the south to avoid the chaos of war. Emperor Yuan of Zhongzong and Emperor Ming of Suzong, as well as Prime Minister Wang Maohong and Grand Commandant Yu Yuangui, all admired his demeanor and virtue, and treated him as a friend. During the Jianwu and Taining periods, Zhu Qian often wore wooden clogs into the inner palace, and people at the time considered him to be a person beyond the mundane world because of his high moral character. After the deaths of Emperor Zhongzong and Emperor Suzong, Wang Maohong and Yu Yuangui also passed away one after another, so Zhu Qian lived in seclusion in Mount Yan to avoid worldly affairs. Those who followed him to inquire about the Way gathered again at the mountain gate. Zhu Qian leisurely lectured for more than thirty years, sometimes expounding on the Vaipulya Sutras, and sometimes explaining the teachings of Laozi and Zhuangzi.
投身北面者莫不內外兼洽。至哀帝好重佛法。頻遣兩使慇勤徴請。潛以詔旨之重暫游宮闕。即于御筵開講大品。上及朝士並稱善焉。於時簡文作相。朝野以為至德。以潛是道俗標領。又先朝友敬尊重。挹服頂戴兼常。迄乎龍飛虔禮彌篤。潛嘗于簡文處遇沛國劉惔。惔嘲之曰。道士。何以游朱門。潛曰。君自睹其朱門。貧道見為蓬戶。司空何次道懿德純素篤信經典。每加祇崇遵以師資之敬數相招請。屢興法祀。潛雖復從運東西。而素懷不樂。乃啟還剡之仰山遂其先志。於是逍遙林阜以畢餘年。支遁遣使求買仰山之側沃洲小嶺。欲為幽棲之處。潛答云。欲來輒給。豈聞巢由買山而隱遁。后與高麗道人書云。上座竺法深。中州劉公之弟子。體德貞峙道俗綸綜。往在京邑維持法網。內外具瞻弘道之匠也。頃以道業靖濟不耐塵俗。考室山澤修德就閑。今在剡縣之仰山。率合同游論道說義。高棲皓然遐邇有詠。以晉寧康二年卒于山館。春秋八十有九。烈宗孝武詔曰。深法師理悟虛遠風鑒清貞。棄宰相之榮。襲染衣之素。山居人外篤勤匪懈。方賴宣道以濟蒼生。奄然遷化用痛於懷。可賻錢十萬星馳驛送。孫綽以深比劉伯倫。論云。深公道素淵重有遠大之量。劉伶肆意放蕩以宇宙為小。雖高棲之業劉所不及。而曠大之體同焉。時仰山復
有竺法友。志業強正博通眾典。嘗從深受阿毗曇。一宿便誦深曰。經目則諷見稱昔人。若能仁更興大晉者。必取汝為五百之一也。年二十四。便能講說。后立剡縣城南臺寺焉。竺法蘊悟解入玄。尤善放光波若。康法識亦有義學之功。而以草隸知名。嘗遇康昕。昕自謂筆道過識。識共昕各作右軍草。傍人竊以為貨。莫之能別。又寫眾經甚見重之。竺法濟幼有才藻。作高逸沙門傳。凡此諸人皆潛之神足。孫綽併爲之贊不復具抄。
支遁字道林。本姓關氏。陳留人。或雲河東林慮人。幼有神理聰明秀徹。初至京師。太原王蒙甚重之曰。造微之功不減輔嗣。陳郡殷融嘗與衛玠交。謂其神情俊徹後進莫有繼之者。及見遁嘆息以為重見若人。家世事佛。早悟非常之理。隱居餘杭山。深思道行之品。委曲慧印之經。卓焉獨拔得自天心。年二十五出家。每至講肆善標宗會。而章句或有所遺。時為守文者所陋。謝安聞而善之曰。此乃九方堙之相馬也。略其玄黃而取其駿逸。王洽劉恢殷浩許詢郗超孫綽桓彥錶王敬仁何次道王文度謝長遐袁彥伯等。並一代名流。皆著塵外之狎。遁嘗在白馬寺。與劉系之等。談莊子逍遙篇云。各適性以為逍遙。遁曰。不然。夫桀跖以殘害為性。若適性為得者。從亦逍遙矣。於是退而注逍遙篇。群儒舊學莫
【現代漢語翻譯】 現代漢語譯本 有竺法友（Zhu Fayou），他志向堅定純正，博覽群經。他曾跟隨一位大師深入學習《阿毗曇》（Abhidhamma，佛教論藏），一個晚上就能背誦深奧的內容，看過一遍的經書就能背誦，被人們稱讚為像古代的人一樣。有人說，如果釋迦牟尼（Sakyamuni，佛教創始人）再次興起于大晉，一定會選你作為五百羅漢之一。二十四歲時，他就能講解佛經。後來在剡縣城南建立了臺寺。 竺法蘊（Zhu Fayun）領悟能力很強，精通玄學，尤其擅長《放光般若經》（Fangguang Borejing）。康法識（Kang Fashi）也有義理之學，並且以草書隸書聞名。他曾經遇到康昕（Kang Xin），康昕自認為書法超過了他。康法識與康昕各自寫了王羲之（Wang Xizhi，著名書法家）的草書，旁邊的人想偷去賣，卻分辨不出來誰寫的。他又抄寫了很多經書，非常受人重視。竺法濟（Zhu Faji）從小就有文采，寫了《高逸沙門傳》。這些人都潛藏著神通，孫綽（Sun Chuo）都為他們寫了贊，這裡不再一一抄錄。
支遁（Zhi Dun），字道林（Daolin），本姓關（Guan），是陳留（Chenliu）人，也有人說是河東林慮（Hedong Linlu）人。他從小就具有超凡的智慧，聰明穎悟。剛到京城時，太原王蒙（Taiyuan Wang Meng）非常器重他，說：『他在探究精微方面的功力不亞於王弼（Wang Bi，魏晉玄學家）。』陳郡殷融（Chenjun Yin Rong）曾經與衛玠（Wei Jie，晉朝名士）交往，認為衛玠神情俊朗，後輩中沒有人能比得上。等到見到支遁，感嘆地說：『好像又見到了衛玠這樣的人。』支遁家世代信佛，很早就領悟了非凡的道理。他隱居在餘杭山（Yuhang Mountain），深入思考修道的品級，詳細研究《慧印經》（Huiyin Jing），卓越超群，得自天性。二十五歲出家。每次到講經的地方，都善於標明宗旨要點，但對經文的章節語句有時有所遺漏，因此被一些拘泥於字句的人輕視。謝安（Xie An，東晉名士）聽說了這件事，稱讚他說：『這就像九方皋（Jiu Fanggao，善於相馬的人）相馬一樣，忽略了馬的毛色，而看重它的駿逸。』王洽（Wang Qia）、劉恢（Liu Hui）、殷浩（Yin Hao）、許詢（Xu Xun）、郗超（Xi Chao）、孫綽（Sun Chuo）、桓彥表（Huan Yanbiao）、王敬仁（Wang Jingren）、何次道（He Cidao）、王文度（Wang Wendu）、謝長遐（Xie Changxia）、袁彥伯（Yuan Yanbo）等人，都是一代名流，都與支遁有超脫世俗的交往。支遁曾經在白馬寺（Baima Temple），與劉系之（Liu Xizhi）等人談論《莊子·逍遙遊》篇，劉系之說：『各自適應自己的天性就是逍遙。』支遁說：『不是這樣的。像桀（Jie，夏朝暴君）、跖（Zhi，春秋時期的大盜）以殘害為天性，如果適應天性就能得到逍遙，那麼他們也逍遙了嗎？』於是退回去註釋《逍遙遊》篇，那些儒生和老學究們都無話可說。
【English Translation】 English version There was Zhu Fayou, whose aspirations were strong and upright, and who was well-versed in the scriptures. He once followed a master to deeply study the Abhidhamma (Buddhist philosophical treatises), and he could recite profound passages after only one night. He could recite scriptures after seeing them once, and was praised as being like the ancients. Someone said, 'If Sakyamuni (the founder of Buddhism) were to rise again in the Great Jin Dynasty, he would surely choose you as one of the five hundred Arhats.' At the age of twenty-four, he was able to lecture on the scriptures. Later, he established the Tai Temple south of the city of Shanxian. Zhu Fayun had a strong understanding and was proficient in metaphysics, especially the Fangguang Borejing (Radiant Light Prajna Sutra). Kang Fashi also had scholarly achievements in Buddhist doctrines and was known for his cursive and clerical script calligraphy. He once met Kang Xin, who claimed that his calligraphy surpassed Kang Fashi's. Kang Fashi and Kang Xin each wrote Wang Xizhi's (a famous calligrapher) cursive script, and the people around them wanted to steal it to sell, but they could not distinguish who wrote it. He also copied many scriptures, which were highly valued. Zhu Faji had literary talent from a young age and wrote 'Biographies of Eminent Monks'. All these people possessed hidden supernatural powers, and Sun Chuo wrote eulogies for them, which will not be copied here one by one.
Zhi Dun, also known as Daolin, whose original surname was Guan, was from Chenliu. Some say he was from Linlu in Hedong. He possessed extraordinary wisdom and intelligence from a young age. When he first arrived in the capital, Taiyuan Wang Meng highly valued him, saying, 'His ability to explore the subtle is no less than that of Wang Bi (a scholar of metaphysics in the Wei and Jin dynasties).' Chenjun Yin Rong once associated with Wei Jie (a famous figure in the Jin Dynasty) and believed that Wei Jie's spirit was outstanding and that no one in later generations could compare. When he met Zhi Dun, he sighed and said, 'It's like seeing Wei Jie again.' Zhi Dun's family had been Buddhists for generations, and he realized extraordinary principles early on. He lived in seclusion in Yuhang Mountain, deeply contemplating the levels of spiritual practice and studying the Huiyin Jing (Wisdom Seal Sutra) in detail. He was outstanding and unique, obtaining it from his natural disposition. He became a monk at the age of twenty-five. Every time he went to a lecture, he was good at marking the main points of the doctrine, but he sometimes missed chapters and sentences of the scriptures, so he was despised by some who adhered to the literal meaning. Xie An heard about this and praised him, saying, 'This is like Jiu Fanggao (a person skilled at judging horses) judging horses, ignoring the color of the horse's coat and valuing its swiftness.' Wang Qia, Liu Hui, Yin Hao, Xu Xun, Xi Chao, Sun Chuo, Huan Yanbiao, Wang Jingren, He Cidao, Wang Wendu, Xie Changxia, Yuan Yanbo, and others were all famous figures of their time, and they all had relationships with Zhi Dun that transcended worldly affairs. Zhi Dun was once at Baima Temple (White Horse Temple), discussing the 'Free and Easy Wandering' chapter of Zhuangzi with Liu Xizhi and others. Liu Xizhi said, 'Adapting to one's nature is freedom.' Zhi Dun said, 'That's not right. People like Jie (a tyrant of the Xia Dynasty) and Zhi (a notorious thief of the Spring and Autumn Period) take harming others as their nature. If adapting to one's nature leads to freedom, then they would also be free?' So he went back to annotate the 'Free and Easy Wandering' chapter, and those Confucian scholars and old scholars had nothing to say.
不歎服。后還吳立支山寺。晚欲入剡。謝安為吳興與遁書曰。思君日積計辰傾遲。知欲還剡自治。甚以悵然。人生如寄耳。頃風流得意之事殆為都盡。終日慼慼觸事惆悵。唯遲君來以晤言消之。一日當千載耳。此多山縣閑靜差可養疾。事不異剡而醫藥不同。必思此緣副其積想也。王羲之時在會稽。素聞遁名未之信。謂人曰。一往之氣何足言。后遁既還剡經由於郡。王故詣遁觀其風力。既至。王謂遁曰。逍遙篇可得聞乎。遁乃作數千言。標揭新理才藻驚絕。王遂披衿解帶。流連不能已。仍請住靈嘉寺。意存相近。俄又投跡剡山。于沃洲小嶺立寺行道。僧眾百餘常隨稟學。時或有墮者遁乃著座右銘。以勖之曰。勤之勤之。至道非彌。奚為淹滯。弱喪神奇。茫茫三界。眇眇長羈。煩勞外湊。冥心內馳殉赴欽渴。緬邈忘疲。人生一世。涓若露垂。我身非我。云云誰施。達人懷德。知安必危。寂寥清舉。濯累禪池。謹守明禁。雅玩玄規。綏心神道。抗志無為。寮朗三蔽。融冶六疵。空同五陰。豁虛四支。非指喻指。絕而莫離。妙覺既陳。又玄其知。婉轉平任。與物推移。過此以往。勿思勿議。敦之覺父志在嬰兒。時論以遁才堪經贊。而潔己拔俗有違兼濟之道。遁乃作釋蒙論。晚移石城山。又立棲光寺。宴坐山門游心禪苑。木餐澗
【現代漢語翻譯】 不歎服。後來回到吳郡，住在立支山寺。傍晚想要前往剡地（今浙江嵊州）。謝安（東晉名士）當時擔任吳興太守，寫信給支遁（高僧）說：『思念您日積月累，計算時日，感覺時間過得很慢。知道您要回到剡地隱居，我非常悵惘。人生就像寄居一樣啊。近來風流得意的事情幾乎都消失殆盡了，整天憂愁，遇到事情就感傷。只有盼望您來，與您晤談來消除這些情緒。一天就像過了一千年一樣啊。吳興這個多山縣城，閑靜，還算可以用來養病。情況和剡地差不多，只是醫藥不同。您一定會考慮到這些，來滿足我長久的思念吧。』王羲之（著名書法家）當時在會稽（今浙江紹興），早就聽說過支遁的名聲，但不太相信，對人說：『只憑一時意氣，有什麼可說的？』後來支遁回到剡地，經過會稽郡，王羲之特地去拜訪支遁，觀察他的風采。到了之後，王羲之對支遁說：『《逍遙篇》可以讓我聽聽嗎？』支遁於是寫了幾千字的文章，闡述了新的道理，文采驚艷絕倫。王羲之於是敞開衣襟，解開衣帶，流連忘返。仍然邀請支遁住在靈嘉寺，希望離得近一些。不久，支遁又前往剡山，在沃洲小嶺建立寺廟修行。僧眾一百多人經常跟隨他學習。有時有人懈怠，支遁就寫了座右銘來勉勵他們說：『勤奮啊勤奮啊！至高的佛道不是遙不可及的。為什麼要停滯不前，白白喪失了神奇的本性？茫茫的三界，渺渺的長久羈絆。煩惱從外部涌來，內心卻在追逐名利。追逐欽慕和渴望，卻忘記了疲憊。人生一世，短暫得像露水一樣。我的身體不是我所能擁有的，這一切是誰給予的呢？通達的人心懷美德，知道安樂必定伴隨著危險。在寂寥清靜中提升自己，用禪池洗滌塵世的污垢。謹慎地遵守明確的戒律，優雅地玩味玄妙的法則。安定心神，順應天道，樹立遠大的志向，追求無為的境界。使三障（煩惱障、業障、報障）變得明朗，融化六種煩惱（貪、嗔、癡、慢、疑、惡見）。空寂五蘊（色、受、想、行、識），豁達空虛四大（地、水、火、風）。不是用手指來比喻手指，斷絕了卻又不能分離。妙覺已經陳述，又玄妙地認識它。委婉地順應自然，與萬物一同推移變化。過了這些，就不要再去思索和議論了。』支遁的志向是像嬰兒一樣純真。當時的人認為支遁的才能可以用來輔佐君王，但潔身自好，超脫世俗，有違兼濟天下的道理。支遁於是寫了《釋蒙論》。晚年移居石城山，又建立了棲光寺，在山門宴坐，在禪苑中游心，以樹木的果實為食物，飲用山澗的泉水。 不嘆服。後還吳立支山寺。晚欲入剡。謝安為吳興與遁書曰。思君日積計辰傾遲。知欲還剡自治。甚以悵然。人生如寄耳。頃風流得意之事殆為都盡。終日慼慼觸事惆悵。唯遲君來以晤言消之。一日當千載耳。此多山縣閒靜差可養疾。事不異剡而醫藥不同。必思此緣副其積想也。王羲之時在會稽。素聞遁名未之信。謂人曰。一往之氣何足言。後遁既還剡經由於郡。王故詣遁觀其風力。既至。王謂遁曰。逍遙篇可得聞乎。遁乃作數千言。標揭新理才藻驚絕。王遂披衿解帶。流連不能已。仍請住靈嘉寺。意存相近。俄又投跡剡山。于沃洲小嶺立寺行道。僧眾百餘常隨稟學。時或有墮者遁乃著座右銘。以勖之曰。勤之勤之。至道非彌。奚為淹滯。弱喪神奇。茫茫三界。眇眇長羈。煩勞外湊。冥心內馳殉赴欽渴。緬邈忘疲。人生一世。涓若露垂。我身非我。雲雲誰施。達人懷德。知安必危。寂寥清舉。濯累禪池。謹守明禁。雅玩玄規。綏心神道。抗志無為。寮朗三蔽。融冶六疵。空同五陰。豁虛四支。非指喻指。絕而莫離。妙覺既陳。又玄其知。婉轉平任。與物推移。過此以往。勿思勿議。敦之覺父志在嬰兒。時論以遁才堪經贊。而潔己拔俗有違兼濟之道。遁乃作釋蒙論。晚移石城山。又立棲光寺。宴坐山門遊心禪苑。木餐澗 現代漢語譯本
【English Translation】 He was not impressed. Later, he returned to Wu and lived in Lizhi Mountain Temple. In the evening, he wanted to go to Shan (present-day Shengzhou, Zhejiang). Xie An (a famous figure in the Eastern Jin Dynasty), then serving as the governor of Wuxing, wrote to Zhi Dun (a prominent monk), saying, 'My longing for you grows daily, and counting the days makes time seem to pass slowly. Knowing that you intend to return to Shan to live in seclusion, I am deeply saddened. Life is like lodging somewhere temporarily. Recently, the elegant and joyful things in life have almost completely disappeared. I am worried all day long and feel melancholy at everything. I can only hope for your arrival to dispel these emotions through conversation. One day feels like a thousand years. This mountainous county of Wuxing is quiet and suitable for recuperation. The situation is similar to Shan, except for the different medicines. You will surely consider these factors to fulfill my long-cherished desire.' Wang Xizhi (a famous calligrapher) was in Kuaiji (present-day Shaoxing, Zhejiang) at the time. He had heard of Zhi Dun's reputation but did not quite believe it, saying to others, 'What is there to say about a momentary impulse?' Later, when Zhi Dun returned to Shan and passed through Kuaiji, Wang Xizhi made a special trip to visit Zhi Dun to observe his demeanor. Upon arriving, Wang Xizhi said to Zhi Dun, 'Could I have the opportunity to hear the 'Xiaoyao Pian' (Essay on Free and Easy Wandering)?' Zhi Dun then wrote an essay of several thousand words, expounding new principles with astonishingly brilliant literary talent. Wang Xizhi then opened his robe and loosened his belt, lingering and unable to leave. He then invited Zhi Dun to live in Lingjia Temple, hoping to be close by. Soon after, Zhi Dun went to Shanshan Mountain and established a temple on Xiaoling Ridge in Wozhou to practice the Way. More than a hundred monks often followed him to learn. Sometimes, when someone became lax, Zhi Dun would write a motto for his seat to encourage them, saying, 'Be diligent, be diligent! The supreme Buddha Way is not far away. Why linger and waste your miraculous nature? The vast Three Realms, the distant and long-lasting bonds. Troubles rush in from the outside, but the mind chases after fame and gain. Pursuing admiration and desire, yet forgetting fatigue. Life is like a dewdrop. My body is not mine to possess; who bestows all this? Enlightened people cherish virtue, knowing that peace is always accompanied by danger. Elevate yourself in solitude and tranquility, and cleanse the defilements of the world with the pool of meditation. Carefully observe the clear precepts, and elegantly savor the profound principles. Pacify the mind and follow the divine path, establish lofty aspirations, and pursue the realm of non-action. Clarify the three obscurations (affliction obscuration, karma obscuration, retribution obscuration), and melt the six afflictions (greed, hatred, delusion, pride, doubt, and wrong views). Empty the five aggregates (form, feeling, perception, mental formations, and consciousness), and open up the four elements (earth, water, fire, and wind). It is not using a finger to point to a finger; it is severed yet inseparable. The wonderful enlightenment has been stated, and then mysteriously understand it. Subtly adapt to nature, and change and transform with all things. Beyond this, do not think or discuss it.' Zhi Dun's aspiration was to be as pure as a baby. People at the time believed that Zhi Dun's talent could be used to assist the ruler, but his self-purification and detachment from the world went against the principle of benefiting the world. Zhi Dun then wrote 'Shimeng Lun' (Treatise on Dispelling Ignorance). In his later years, he moved to Shicheng Mountain and established Qixia Temple, sitting in meditation at the mountain gate and wandering in the Zen garden, eating the fruits of trees and drinking the water of mountain streams. He was not impressed. Later, he returned to Wu and lived in Lizhi Mountain Temple. In the evening, he wanted to go to Shan. Xie An, then serving as the governor of Wuxing, wrote to Zhi Dun, saying, 'My longing for you grows daily, and counting the days makes time seem to pass slowly. Knowing that you intend to return to Shan to live in seclusion, I am deeply saddened. Life is like lodging somewhere temporarily. Recently, the elegant and joyful things in life have almost completely disappeared. I am worried all day long and feel melancholy at everything. I can only hope for your arrival to dispel these emotions through conversation. One day feels like a thousand years. This mountainous county of Wuxing is quiet and suitable for recuperation. The situation is similar to Shan, except for the different medicines. You will surely consider these factors to fulfill my long-cherished desire.' Wang Xizhi was in Kuaiji at the time. He had heard of Zhi Dun's reputation but did not quite believe it, saying to others, 'What is there to say about a momentary impulse?' Later, when Zhi Dun returned to Shan and passed through Kuaiji, Wang Xizhi made a special trip to visit Zhi Dun to observe his demeanor. Upon arriving, Wang Xizhi said to Zhi Dun, 'Could I have the opportunity to hear the 'Xiaoyao Pian'?' Zhi Dun then wrote an essay of several thousand words, expounding new principles with astonishingly brilliant literary talent. Wang Xizhi then opened his robe and loosened his belt, lingering and unable to leave. He then invited Zhi Dun to live in Lingjia Temple, hoping to be close by. Soon after, Zhi Dun went to Shanshan Mountain and established a temple on Xiaoling Ridge in Wozhou to practice the Way. More than a hundred monks often followed him to learn. Sometimes, when someone became lax, Zhi Dun would write a motto for his seat to encourage them, saying, 'Be diligent, be diligent! The supreme Buddha Way is not far away. Why linger and waste your miraculous nature? The vast Three Realms, the distant and long-lasting bonds. Troubles rush in from the outside, but the mind chases after fame and gain. Pursuing admiration and desire, yet forgetting fatigue. Life is like a dewdrop. My body is not mine to possess; who bestows all this? Enlightened people cherish virtue, knowing that peace is always accompanied by danger. Elevate yourself in solitude and tranquility, and cleanse the defilements of the world with the pool of meditation. Carefully observe the clear precepts, and elegantly savor the profound principles. Pacify the mind and follow the divine path, establish lofty aspirations, and pursue the realm of non-action. Clarify the three obscurations, and melt the six afflictions. Empty the five aggregates, and open up the four elements. It is not using a finger to point to a finger; it is severed yet inseparable. The wonderful enlightenment has been stated, and then mysteriously understand it. Subtly adapt to nature, and change and transform with all things. Beyond this, do not think or discuss it.' Zhi Dun's aspiration was to be as pure as a baby. People at the time believed that Zhi Dun's talent could be used to assist the ruler, but his self-purification and detachment from the world went against the principle of benefiting the world. Zhi Dun then wrote 'Shimeng Lun'. In his later years, he moved to Shicheng Mountain and established Qixia Temple, sitting in meditation at the mountain gate and wandering in the Zen garden, eating the fruits of trees and drinking the water of mountain streams. English version
飲浪志無生。乃注安般四禪諸經及即色游玄論聖不辯知論道行旨歸學道誡等。追蹤馬鳴躡影龍樹。義應法本不違實相。晚出山陰講維摩經。遁為法師。許詢為都講。遁通一義。眾人咸謂詢無以厝難。詢設一難。亦謂遁不復能通。如此至竟兩家不竭。凡在聽者咸謂審得遁旨。回令自說得兩三反便亂。至晉哀帝即位。頻遣兩使徴請出都。止東安寺講道行波若。白黑欽崇朝野悅服。太原王蒙。宿構精理。撰其才詞往詣遁作數百語。自謂遁莫能抗。遁乃徐曰。貧道與君別來多年。君語了不長進。蒙慚而退焉。乃嘆曰。實緇缽之王何也。郄超問謝安。林公談何如嵇中散。安曰。嵇努力裁得去耳。又問何如殷浩。安曰亹亹論辯恐殷制支。超拔直上淵源。浩實有慚德。郄超后與親友書云。林法師神理所通玄拔獨悟。實數百年來紹明大法令真理不絕一人而已。遁淹留京師涉將三載。乃還東山。上書告辭曰。遁頓首言。敢以不才希風世表。未能鞭後用愆靈化。蓋沙門之義法出佛聖。雕純反樸絕欲歸宗。游虛玄之肆。守內聖之則。佩五戒之貞。毗外王之化。諧無聲之樂。以自得為和。篤慈愛之孝。蠕動無傷。銜撫卹之哀。永悼不仁。秉未兆之順。遠防宿命。挹無位之節。履亢不悔。是以哲王御南面之重。莫不欽其風尚安其逸軌探其順心略其
【現代漢語翻譯】 現代漢語譯本 支遁（Dhyana Master Zhi Dun）領悟了無生之理。他註釋了《安般經》（Ānāpānasmṛti Sūtra，關於呼吸唸誦的經典）、《四禪經》（Four Dhyānas Sūtra，關於四種禪定的經典）等經典，以及《即色游玄論》（Essays on Wandering in the Profound While Remaining in Form）、《聖不辯知論》（Essays on the Wisdom That Transcends Debate）、《道行旨歸》（The Essence of the Practice of the Way）、《學道誡》（Precepts for Studying the Way）等著作。他追隨馬鳴（Aśvaghoṣa）的足跡，傚法龍樹（Nāgārjuna）的思想。他的義理符合佛法的根本，不違背實相。晚年隱居在山陰，講解《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）。 支遁作為法師，由許詢（Xu Xun）擔任都講（領讀）。支遁精通一個義理，眾人都認為許詢無法提出質疑。許詢提出一個難題，大家也認為支遁無法解答。就這樣，兩人辯論不休。所有聽眾都認為自己領會了支遁的宗旨，但讓他們自己說出兩三遍，就會變得混亂。晉哀帝（Emperor Ai of Jin）即位后，多次派遣使者徵召他到都城，他在東安寺（Dong'an Temple）講解《道行般若經》（Daoxing Borejing，即《般若道行品經》）。僧俗敬仰，朝野悅服。太原王蒙（Wang Meng of Taiyuan），素來構思精妙的理論，撰寫華麗的辭藻前往拜訪支遁，說了數百字，自認為支遁無法反駁。支遁卻緩緩地說：『貧道與您分別多年，您的言語一點也沒有進步。』王蒙慚愧地退下了，感嘆道：『他真是僧侶中的王者啊！』 郄超（Xie Chao）問謝安（Xie An），『林公（支遁的字）的談論比嵇康（Ji Kang）如何？』謝安說：『嵇康勉強才能達到。』又問：『比殷浩（Yin Hao）如何？』謝安說：『殷浩滔滔不絕的辯論恐怕會被支遁壓制。』郄超直接讚揚支遁的學識淵博，源遠流長，認為殷浩確實有所不及。郄超後來寫信給親友說：『林法師（支遁）在神理上的通達，玄妙的領悟，確實是數百年來繼承和發揚大法，使真理不絕的第一人。』 支遁在京城逗留了將近三年，然後返回東山（Mount Dongshan）。他上書告辭說：『支遁頓首稟告，我以不才之身，希望能夠傚法先賢的榜樣，但未能鞭策自己，以致辜負了靈性的教化。沙門的義法源於佛陀和聖人，旨在去除浮華，迴歸淳樸，斷絕慾望，迴歸本源，遨遊于虛玄的境界，遵守內聖的法則，佩戴五戒的貞潔，輔助外王的教化，和諧無聲的快樂，以自得為和諧，篤行慈愛的孝道，不傷害任何蠕動的生命，懷著撫卹的哀傷，永遠悼念不仁的行為，秉持未萌之時的順應，遠離防備宿命的安排，保持無位之時的節操，即使處境艱難也不後悔。因此，英明的君王即使身居南面之尊，無不欽佩沙門的風尚，尊重他們安逸的行徑，探求他們順應天性的心意。』
【English Translation】 English version Dhyana Master Zhi Dun realized the principle of non-origination. He annotated various sutras such as the Ānāpānasmṛti Sūtra (Sutra on mindfulness of breathing), the Four Dhyānas Sūtra (Sutra on the four meditations), as well as works like 'Essays on Wandering in the Profound While Remaining in Form,' 'Essays on the Wisdom That Transcends Debate,' 'The Essence of the Practice of the Way,' and 'Precepts for Studying the Way.' He followed in the footsteps of Aśvaghoṣa and emulated the thought of Nāgārjuna. His doctrines aligned with the fundamental principles of Buddhism and did not contradict the true nature of reality. In his later years, he lived in seclusion in Shanyin, lecturing on the Vimalakīrti Nirdeśa Sūtra. Zhi Dun, as a Dharma master, had Xu Xun serve as the chief lecturer. Zhi Dun was proficient in one particular doctrine, and everyone believed that Xu Xun could not raise any objections. Xu Xun posed a difficult question, and everyone thought that Zhi Dun would not be able to answer it. Thus, the two debated endlessly. All the listeners thought they understood Zhi Dun's purpose, but when they tried to explain it themselves two or three times, they would become confused. After Emperor Ai of Jin ascended the throne, he repeatedly sent envoys to summon him to the capital. He lectured on the Daoxing Borejing (i.e., the Perfection of Wisdom Sutra) at Dong'an Temple. Monastics and laypeople revered him, and the court and the public were pleased. Wang Meng of Taiyuan, who had always conceived ingenious theories, wrote ornate prose and visited Zhi Dun, speaking for hundreds of words, believing that Zhi Dun could not refute him. Zhi Dun slowly said, 'This humble monk has been separated from you for many years, and your words have not improved at all.' Wang Meng retreated in shame and exclaimed, 'He is truly the king of monks!' Xie Chao asked Xie An, 'How does Master Lin's (Zhi Dun's courtesy name) discourse compare to Ji Kang?' Xie An said, 'Ji Kang barely manages to reach that level.' He then asked, 'How does he compare to Yin Hao?' Xie An said, 'Yin Hao's eloquent debates would probably be suppressed by Zhi Dun.' Xie Chao directly praised Zhi Dun's profound knowledge and far-reaching origins, considering Yin Hao to be indeed inferior. Xie Chao later wrote to relatives and friends, saying, 'Dharma Master Lin's understanding of divine principles and profound enlightenment is truly the first person in hundreds of years to inherit and promote the Great Dharma, ensuring that the truth does not cease.' Zhi Dun stayed in the capital for nearly three years and then returned to Mount Dongshan. He submitted a letter of resignation, saying, 'Zhi Dun respectfully reports that I, with my lack of talent, hoped to emulate the example of the sages, but I have failed to spur myself on, resulting in the failure to live up to the spiritual teachings. The Dharma of the monastic order originates from the Buddha and the saints, aiming to remove superficiality, return to simplicity, sever desires, return to the source, roam in the realm of emptiness and profundity, abide by the principles of inner sagehood, wear the chastity of the five precepts, assist the transformation of the outer king, harmonize with the music of silence, take self-attainment as harmony, earnestly practice the filial piety of loving-kindness, not harm any moving life, hold the sorrow of consolation, and forever mourn unrighteous actions, uphold the compliance of the unmanifested, stay away from guarding against predestined arrangements, maintain the integrity of the unpositioned, and not regret even in difficult circumstances. Therefore, wise kings, even in their position of facing south, all admire the style of the monks, respect their peaceful conduct, and explore their hearts that follow nature.'
形敬。故令歷代彌新矣。陛下天鐘聖德雅尚不倦。道游靈模日昃忘御可謂鐘鼓晨極聲振天下。清風既邵莫不。幸甚。上愿陛下齊齡二儀弘敷至化。去陳信之妖誣尋丘禱之弘議。絕小涂之致泥。奮宏轡于夷路。若然者太山不淫季氏之旅得一以成靈。王者非圓丘而不禋。得一以永貞。若使貞靈各一人神相忘。君君而下無親舉。神神而咒不加靈。玄德交被民荷冥祐。恢恢六合。成吉祥之宅。洋洋大晉。為元亨之宇。常無為而萬物歸宗。執大象而天下自往。國典刑殺則有司存焉。若生而非惠則賞者自得。戮而非怒則罰者自刑。弘公器以厭神意。提銓衡以極冥量。所謂天何言哉。四時行焉。貧道野逸東山與世異榮。菜蔬長阜漱流清壑。襤褸畢世絕窺皇階。不悟乾光曲曜猥被蓬蓽。頻奉明詔使詣上京。進退惟谷不知所厝。自到天道屢蒙引見。優以賓禮策以微言。每愧才不拔滯理無拘新。不足對揚玄模允塞視聽。踧踖侍人流汗位席。曩四翁赴漢于木蕃魏。皆出處有時默語適會。今德非昔人。動靜乖哀。遊魂禁省。鼓言帝側。將困非據何能有為。且歲月僶俯感若斯之嘆。況復同志索居綜習遼落。延首東顧孰能無懷。上愿陛下時蒙放遣歸之林薄。以鳥養鳥所荷為優。謹露板以聞申其愚管。裹糧望路伏待慈詔。詔即許焉資給發遣事事豐厚。
【現代漢語翻譯】 現代漢語譯本：
（因為）行為恭敬，所以使得歷代（的傳統）更加煥然一新。陛下您天生具有聖明的品德，高雅的志趣從不懈怠。探求真理，連太陽西斜都忘記停止，這可以稱得上是早晚勤勉，聲名遠揚天下。清明的風氣已經廣佈，沒有誰不感到慶幸。我希望陛下您能與天地同壽，廣泛推行至高的教化。去除那些陳舊的迷信和虛假的言論，尋求在山丘祭祀的宏大建議。杜絕狹隘的見解，在平坦的大道上奮勇前進。如果能夠這樣，那麼泰山就不會因為季氏的僭越祭祀而受辱，（君王）獲得『一』就能成就神靈。（真正的）王者不是在圓丘祭天就不能稱為祭祀，獲得『一』就能永遠保持貞正。如果讓貞正和神靈各自為政，人神互相遺忘，君不像君，下面的人就沒有親近之心，神不像神，詛咒就不會靈驗。玄妙的恩德普遍施加，百姓承受著默默的庇佑，廣闊的宇宙，成為吉祥的居所。浩瀚的大晉，成為元亨的殿堂。常常無為而萬物歸順，執掌大道而天下自然歸往。國家的法律刑罰自有主管的官吏負責。如果賞賜不是因為恩惠，那麼受賞的人自然會感到不安；如果誅殺不是因為憤怒，那麼受罰的人自然會感到悔恨。發揚公正的法度來滿足神意，掌握權衡的標準來達到冥冥中的衡量。這就是所謂的『天何言哉，四時行焉』（天說了什麼呢？四季照常執行）。貧道我隱居在東山，與世俗的榮華不同。吃著菜蔬，在山丘上生長，用清澈的溪水漱口。一生穿著破舊的衣服，從不窺視皇宮的臺階。沒有想到皇上的光輝會照耀到我這簡陋的茅屋，多次奉到聖明的詔令，讓我前往京城。進退兩難，不知道該怎麼辦。自從來到京城，多次蒙受皇上的接見，用賓客的禮節優待我，用精妙的言語開導我。常常慚愧自己才能不足，見識淺薄，不能充分地宣揚玄妙的道理，使您的視聽得到滿足。戰戰兢兢地侍奉在旁，汗流浹背。過去四位老翁在木蕃魏輔佐漢朝，都是出仕和隱退都有時機，沉默和說話都恰到好處。現在我的德行不如以前的人，一舉一動都違背了（聖意）。像遊魂一樣在宮中，在皇帝身邊誇誇其談。將要陷入困境，無所憑據，又能有什麼作為呢？況且歲月匆匆，感慨萬千。更何況志同道合的人都獨自居住，研究的學問也逐漸荒廢。抬頭東望，誰能沒有思念之情呢？我希望陛下您能適時地允許我回去，回到山林之中，像鳥一樣用適合鳥的方式來養育我。謹呈上奏章，陳述我的愚見。帶著乾糧，在路上等候您的慈悲詔令。 English version:
(Because of) respectful conduct, it makes the traditions of past dynasties even more renewed. Your Majesty, you are born with sagacious virtues, and your elegant aspirations never slacken. You seek the truth, forgetting to stop even when the sun is setting, which can be described as diligent morning and evening, and your reputation spreads throughout the world. The clear atmosphere has already spread widely, and there is no one who does not feel fortunate. I hope that Your Majesty can live as long as heaven and earth, and widely promote the supreme teachings. Remove those old superstitions and false statements, and seek grand advice on offering sacrifices on the hills. Eliminate narrow-minded views, and bravely advance on the smooth road. If you can do this, then Mount Tai will not be humiliated by the Ji family's presumptuous sacrifices, and (the ruler) will obtain 'one' and achieve divinity. (The true) king cannot be called a sacrifice if he does not offer sacrifices at the round altar, and obtaining 'one' can maintain integrity forever. If you let integrity and divinity govern separately, people and gods forget each other, the ruler is not like a ruler, and the people below have no closeness, the god is not like a god, and curses will not be effective. Mysterious grace is universally bestowed, and the people receive silent blessings, the vast universe becomes an auspicious residence. The vast Great Jin becomes a hall of origin and prosperity. Always act without action, and all things will submit, hold the great image, and the world will naturally come. The laws and punishments of the country are the responsibility of the officials in charge. If rewards are not because of grace, then those who receive the rewards will naturally feel uneasy; if executions are not because of anger, then those who are punished will naturally feel remorseful. Promote fair laws to satisfy the divine will, and grasp the standards of balance to achieve the measurement in the dark. This is what is called 'What does Heaven say? The four seasons proceed.' (天何言哉，四時行焉). I, the poor monk, live in seclusion in Dongshan, different from the glory of the world. Eating vegetables, growing on the hills, rinsing my mouth with clear streams. I wear old clothes all my life and never peek at the steps of the palace. I never thought that the light of the emperor would shine on my humble cottage, and I have repeatedly received the enlightened decree, asking me to go to the capital. It is difficult to advance or retreat, and I don't know what to do. Since arriving in the capital, I have been received by the emperor many times, treated with the courtesy of a guest, and enlightened with subtle words. I am often ashamed of my lack of talent and shallow knowledge, and I cannot fully promote the mysterious principles and satisfy your hearing. I serve tremblingly by your side, sweating profusely. In the past, the four old men assisted the Han Dynasty in Mu Fan Wei, and they all had opportunities to serve and retire, and their silence and speech were appropriate. Now my virtue is not as good as the people of the past, and every move violates (the holy will). Like a wandering soul in the palace, talking nonsense by the emperor's side. I am about to fall into a predicament, without any basis, and what can I do? Moreover, time flies, and I feel a lot of emotion. What's more, like-minded people live alone, and the knowledge they study is gradually abandoned. Looking east, who can not have thoughts of longing? I hope that Your Majesty can allow me to go back in time, return to the mountains and forests, and raise me like a bird in a way that suits birds. I respectfully submit this memorial to express my humble opinion. Carrying dry food, I wait on the road for your compassionate decree.
【English Translation】 Respectful conduct makes the traditions of past dynasties even more renewed. Your Majesty, you are born with sagacious virtues, and your elegant aspirations never slacken. You seek the truth, forgetting to stop even when the sun is setting, which can be described as diligent morning and evening, and your reputation spreads throughout the world. The clear atmosphere has already spread widely, and there is no one who does not feel fortunate. I hope that Your Majesty can live as long as heaven and earth, and widely promote the supreme teachings. Remove those old superstitions and false statements, and seek grand advice on offering sacrifices on the hills. Eliminate narrow-minded views, and bravely advance on the smooth road. If you can do this, then Mount Tai will not be humiliated by the Ji family's presumptuous sacrifices, and (the ruler) will obtain 'one' and achieve divinity. (The true) king cannot be called a sacrifice if he does not offer sacrifices at the round altar, and obtaining 'one' can maintain integrity forever. If you let integrity and divinity govern separately, people and gods forget each other, the ruler is not like a ruler, and the people below have no closeness, the god is not like a god, and curses will not be effective. Mysterious grace is universally bestowed, and the people receive silent blessings, the vast universe becomes an auspicious residence. The vast Great Jin becomes a hall of origin and prosperity. Always act without action, and all things will submit, hold the great image, and the world will naturally come. The laws and punishments of the country are the responsibility of the officials in charge. If rewards are not because of grace, then those who receive the rewards will naturally feel uneasy; if executions are not because of anger, then those who are punished will naturally feel remorseful. Promote fair laws to satisfy the divine will, and grasp the standards of balance to achieve the measurement in the dark. This is what is called 'What does Heaven say? The four seasons proceed.' I, the poor monk, live in seclusion in Dongshan, different from the glory of the world. Eating vegetables, growing on the hills, rinsing my mouth with clear streams. I wear old clothes all my life and never peek at the steps of the palace. I never thought that the light of the emperor would shine on my humble cottage, and I have repeatedly received the enlightened decree, asking me to go to the capital. It is difficult to advance or retreat, and I don't know what to do. Since arriving in the capital, I have been received by the emperor many times, treated with the courtesy of a guest, and enlightened with subtle words. I am often ashamed of my lack of talent and shallow knowledge, and I cannot fully promote the mysterious principles and satisfy your hearing. I serve tremblingly by your side, sweating profusely. In the past, the four old men assisted the Han Dynasty in Mu Fan Wei, and they all had opportunities to serve and retire, and their silence and speech were appropriate. Now my virtue is not as good as the people of the past, and every move violates (the holy will). Like a wandering soul in the palace, talking nonsense by the emperor's side. I am about to fall into a predicament, without any basis, and what can I do? Moreover, time flies, and I feel a lot of emotion. What's more, like-minded people live alone, and the knowledge they study is gradually abandoned. Looking east, who can not have thoughts of longing? I hope that Your Majesty can allow me to go back in time, return to the mountains and forests, and raise me like a bird in a way that suits birds. I respectfully submit this memorial to express my humble opinion. Carrying dry food, I wait on the road for your compassionate decree.
一時名流並餞離於征虜蔡子叔前至近遁而坐。謝萬石后至值蔡暫起。謝便移就其處。蔡還合褥舉謝擲地。謝不以介意。其為時賢所慕如此。既而收跡剡山畢命林澤。人嘗有遺遁馬者。遁愛而養之。時或有譏之者。遁曰。愛其神駿聊復畜耳。後有餉鶴者。遁謂鶴曰。爾沖天之物。寧為耳目之玩乎遂放之。遁幼時嘗與師共論物類。謂雞卵生用未足為殺。師不能屈。師尋亡。忽見形投卵于地。㲉破鶵行。頃之俱滅。遁乃感悟。由是蔬食終身。遁先經餘姚塢山中住。至於名辰猶還塢中。或問其意。答云。謝安在昔數來見輒移旬日。今觸情舉目莫不興想。后病甚。移還塢中。以晉太和元年閏四月四日終於所住。春秋五十有三。即窆于塢中。厥冢存焉。或云終剡。未詳。郄超為之序傳袁宏為之銘贊。周曇寶為之作誄。孫綽道賢論以遁方向子期。論云。支遁向秀雅尚莊老。二子異時風好玄同矣。又喻道論云。支道林者。識清體順而不對於物。玄道沖濟與神情同任。此遠流之所以歸宗。悠悠者所以未悟也。后高士戴逵行經遁墓。乃嘆曰。德音未遠而拱木已繁。冀神理綿綿不與氣運俱盡耳。遁有同學法虔。精理入神先遁亡。遁嘆曰。昔匠石廢斥于郢人。牙生輟弦于鐘子。推己求人良不虛矣寶契既潛發言莫賞。中心蘊結餘其亡矣。乃著切悟
【現代漢語翻譯】 現代漢語譯本： 當時的名士們一起為支遁（Zhi Dun，人名）在征虜將軍蔡子叔（Cai Zishu，人名）的府邸前餞行，支遁先到，便在近處隱退而坐。謝萬石（Xie Wanshi，人名）後到，正趕上蔡子叔暫時離開。謝萬石就移過去坐在蔡子叔的位置上。蔡子叔回來后，連著坐墊把謝萬石扔到地上。謝萬石並不介意。支遁被當時的名士們仰慕就是這樣。後來，支遁隱居在剡山（Shan County，地名），在那裡結束了一生。有人曾經送給支遁一匹逃跑的馬。支遁喜愛它並飼養它。當時有人譏諷他。支遁說：『我喜愛它的神駿，姑且養著它罷了。』後來有人送鶴給他。支遁對鶴說：『你是衝向天空的生物，難道要成為供人觀賞的玩物嗎？』於是放了它。支遁小時候曾經和老師一起討論生物，認為雞蛋孵化成生命還不算是殺生。老師不能使他信服。老師不久去世。支遁忽然看見老師顯形，把雞蛋扔在地上，蛋殼破裂，小雞走出來，一會兒全部消失。支遁於是有所感悟，從此終身吃素。支遁先前在餘姚（Yuyao，地名）的塢山（Wu Mountain，地名）中居住。到了他的生辰，仍然回到塢山中。有人問他原因。他回答說：『謝安（Xie An，人名）過去多次來看我，每次都住上十幾天。現在觸景生情，舉目所見沒有不引起回憶的。』後來支遁病得很重，搬回塢山中。在晉太和（Taihe，年號）元年閏四月四日，在他居住的地方去世，享年五十三歲。就埋葬在塢山中，他的墳墓還在那裡。有人說他死在剡縣（Shan County，地名），不清楚。郄超（Qie Chao，人名）為他寫了傳記，袁宏（Yuan Hong，人名）為他寫了銘文和讚辭，周曇寶（Zhou Tanbao，人名）為他寫了誄文。孫綽（Sun Chuo，人名）的《道賢論》把支遁比作向子期（Xiang Ziqi，人名）。《道賢論》說：『支遁崇尚玄學，愛好《莊子》《老子》。這兩人雖然時代不同，但愛好玄學的風尚卻相同。』又《喻道論》說：『支道林（Zhi Daolin，人名，即支遁）這個人，見識清明，體性順應自然，不執著于外物。玄妙的道理充盈，與神情融為一體。這是遠方的人歸宗的原因，也是悠悠眾人不能領悟的原因。』後來高士戴逵（Dai Kui，人名）路過支遁的墓，於是嘆息說：『美好的德行還沒有遠去，而墳墓上的樹木已經繁茂。希望他的精神和道理綿延不絕，不與氣數一起消亡。』支遁有個同學叫法虔（Fa Qian，人名），精通義理，比支遁先去世。支遁嘆息說：『過去匠石（Jiang Shi，人名）被郢人（Ying people，地名）拋棄，牙生（Ya Sheng，人名）在鐘子期（Zhong Ziqi，人名）死後停止彈琴。推己及人，確實不虛假啊！珍貴的知音已經逝去，說出的話沒有人欣賞。內心的鬱結，我將要消亡了。』於是寫了《切悟》。
【English Translation】 English version: At that time, famous scholars gathered to bid farewell to Zhi Dun (a person's name) in front of the residence of General Zheng Lu, Cai Zishu (a person's name). Zhi Dun arrived first and sat in a secluded spot nearby. Xie Wanshi (a person's name) arrived later, just as Cai Zishu had temporarily left. Xie Wanshi then moved to sit in Cai Zishu's place. When Cai Zishu returned, he lifted Xie Wanshi along with the cushion and threw him to the ground. Xie Wanshi did not take it to heart. This was the extent to which Zhi Dun was admired by the scholars of the time. Later, Zhi Dun retreated to Mount Shan (a place name) and ended his life there. Someone once gave Zhi Dun a runaway horse. Zhi Dun loved it and cared for it. At the time, some people ridiculed him. Zhi Dun said, 'I love its spirit and vigor, so I am keeping it for now.' Later, someone offered him a crane. Zhi Dun said to the crane, 'You are a creature of the sky, why would you become a plaything for the eyes and ears?' So he released it. When Zhi Dun was young, he once discussed living beings with his teacher, arguing that using chicken eggs for food was not necessarily killing. The teacher could not convince him. The teacher soon passed away. Zhi Dun suddenly saw the teacher appear, throwing an egg on the ground. The shell broke, and a chick walked out, then all disappeared. Zhi Dun was then enlightened and from then on remained a vegetarian for the rest of his life. Zhi Dun had previously lived in Wu Mountain (a place name) in Yuyao (a place name). On his birthday, he would still return to Wu Mountain. Someone asked him why. He replied, 'Xie An (a person's name) used to visit me many times, staying for more than ten days each time. Now, everything I see and feel evokes memories.' Later, Zhi Dun became very ill and moved back to Wu Mountain. He passed away in his residence on the fourth day of the leap fourth month of the first year of the Taihe (an era name) reign of the Jin Dynasty, at the age of fifty-three. He was buried in Wu Mountain, and his tomb is still there. Some say he died in Shan County (a place name), but it is unclear. Qie Chao (a person's name) wrote a biography for him, Yuan Hong (a person's name) wrote an inscription and eulogy, and Zhou Tanbao (a person's name) wrote a lament. Sun Chuo's (a person's name) 'Treatise on Virtuous Men' compared Zhi Dun to Xiang Ziqi (a person's name). The 'Treatise on Virtuous Men' said, 'Zhi Dun admired metaphysics and loved Zhuangzi and Laozi. Although these two lived in different times, their fondness for metaphysics was the same.' Also, the 'Treatise on Understanding the Way' said, 'Zhi Daolin (a person's name, i.e., Zhi Dun), this person, has clear understanding, and his nature is in harmony with nature, not attached to external things. The profound principles fill him, and his spirit is one with them. This is why those from afar return to him, and why the common people cannot understand.' Later, the noble scholar Dai Kui (a person's name) passed by Zhi Dun's tomb and sighed, 'His virtuous words have not faded, yet the trees on his tomb are already flourishing. I hope his spirit and principles will endure and not perish with the passage of time.' Zhi Dun had a classmate named Fa Qian (a person's name), who was proficient in principles and passed away before Zhi Dun. Zhi Dun sighed, 'In the past, Jiang Shi (a person's name) was abandoned by the people of Ying (a place name), and Ya Sheng (a person's name) stopped playing the zither after Zhong Ziqi (a person's name) died. Applying this to myself, it is indeed true! The precious confidant has passed away, and no one appreciates my words. The sorrow in my heart, I am about to perish.' So he wrote 'Profound Realization'.
章。臨亡成之。落筆而卒。凡遁所著文翰。集有十卷。盛行於世。時東土復有竺法仰者。慧解致聞。為王坦之所重。亡后猶見形。詣王勖以行業焉。
於法蘭。高陽人。少有異操。十五出家。便以精勤為業。研諷經典以日兼夜。求法問道必在眾先。迄在冠年風神秀逸。道振三河名流四遠。性好山泉多處巖壑。嘗于冬月在山冰雪甚厲。時有一虎來入蘭房。蘭神色無忤虎亦甚馴。至明旦雪止乃去。山中神祇常來受法。其德被精靈。皆此類也。后聞江東山水剡縣稱奇。乃徐步東甌遠矚嶀嵊。居於石城山足。今之元華寺是也。時人以其風力比庾元規。孫綽道賢論。以比阮嗣宗。論云。蘭公遺身高尚妙跡。殆至人之流。阮步兵傲獨不群。亦蘭之儔也。居剡少時。欻然嘆曰。大法雖興經道多闕。若一聞圓教夕死可也。乃遠適西域欲求異聞。至交州遇疾終於象林。沙門支遁追立像。贊曰。于氏超世綜體玄旨。嘉遁山澤。馴洽虎兕。別傳云。蘭亦感枯泉漱水。事與竺法護同。未詳。又有竺法興支法淵於法道。與蘭同時比德。興以洽見知名。淵以才華著稱。道以義解馳聲矣。
於法開。不知何許人。事蘭公為弟子。深思孤發獨見言表。善放光及法華。又祖述耆婆妙通醫法。嘗乞食投主人家。值婦人在草危急眾治不驗舉家遑擾
【現代漢語翻譯】 章。臨終時完成。落筆而終。凡遁所著的文章，合集有十卷，在世上廣為流傳。當時東土還有竺法仰（Zhu Fa Yang，人名），智慧通達遠近聞名，被王坦之所器重。他去世后還顯現身形，前往王勖處以示其修行成果。 於法蘭（Yu Fa Lan，人名）。高陽人。年少時就有與衆不同的品行。十五歲出家，便以精進勤勉為業。研讀誦習經典，以白天黑夜都不停歇。求法問道必定在眾人之前。到了成年時，風度神采秀美飄逸，道行名聲震動三河地區，名聲傳揚到四方。他生性喜愛山泉，經常居住在山崖溝壑之間。曾經在寒冬臘月，山中冰雪非常嚴重的時候，有一隻老虎來到於法蘭的房間。於法蘭神色沒有絲毫畏懼，老虎也很溫順。到第二天雪停了才離開。山中的神祇經常來向他求法。他的德行影響到精靈，都是這類事情。後來聽說江東的山水，剡縣最為奇特，於是慢慢地向東行走，遙望嶀嵊。居住在石城山腳下，就是現在的元華寺。當時的人用他的風度和庾元規相比，孫綽、道賢評論他，用阮嗣宗相比。評論說：『蘭公遺世獨立，品行高尚，妙跡，幾乎是達到極高境界的人。阮步兵傲岸獨立，不合羣，也是於法蘭的同類。』在於法蘭居住在剡縣不久，忽然感嘆說：『大法雖然興盛，但經典道理多有缺失，如果能聽到圓滿的教義，即使當天晚上死去也可以。』於是遠行前往西域，想要尋求不同的見聞。到達交州時生病，最終在象林去世。沙門支遁追立他的畫像，讚頌說：『于氏超脫世俗，全面領會玄妙的宗旨，喜歡隱居山林，能馴服老虎。』別傳記載，於法蘭也能感應枯竭的泉水涌出，與竺法護的事蹟相同。但未詳細考證。還有竺法興、支法淵、於法道，與於法蘭同時代，品德可以相比。竺法興以善於交際聞名，支法淵以才華著稱，於法道以精通義理解說而聞名。 於法開（Yu Fa Kai，人名）。不知道是哪裡人。侍奉蘭公為弟子。深入思考，獨立見解，超出言語表達。擅長《放光般若經》和《法華經》，又繼承了耆婆（Jīva，古代名醫）的醫術，非常精妙。曾經乞食到一家主人家，正趕上婦人難產，情況危急，眾人治療都沒有效果，全家驚慌忙亂。
【English Translation】 Zhang. He completed it before his death, finishing the writing with his last breath. The writings of Fan Dun, collected in ten volumes, were widely circulated in the world. At that time, in the Eastern Land, there was also Zhu Fa Yang (a person's name), whose wisdom and understanding were renowned far and wide, and he was highly regarded by Wang Tan Zhi. After his death, he even manifested his form, going to Wang Xu to demonstrate his achievements in practice. Yu Fa Lan (a person's name), a native of Gaoyang, possessed extraordinary character from a young age. He left home at the age of fifteen and devoted himself to diligent practice. He studied and recited the scriptures day and night. He always sought the Dharma and asked questions before others. By the time he reached adulthood, his demeanor was elegant and refined, and his reputation for virtue spread throughout the Sanhe region and beyond. He loved mountains and springs and often resided in cliffs and valleys. Once, during a harsh winter month, when the mountains were covered in ice and snow, a tiger entered Yu Fa Lan's room. Yu Fa Lan showed no fear, and the tiger was very docile. It left the next morning when the snow stopped. Mountain deities often came to him to seek the Dharma. His virtue influenced spirits, and such events were common. Later, he heard that the scenery of Jiangdong, especially in Shan County, was unique, so he slowly traveled eastward, gazing at Tu Sheng from afar. He resided at the foot of Stone City Mountain, which is now Yuanhua Temple. People at the time compared his demeanor to Yu Yuan Gui, and Sun Chuo and Dao Xian compared him to Ruan Si Zong. They commented: 'Lord Lan is detached from the world, with noble character and wondrous traces, almost like a person who has reached the highest realm. Ruan Bu Bing is arrogant and independent, not conforming to the crowd, and is also like Yu Fa Lan.' Not long after Yu Fa Lan resided in Shan County, he suddenly sighed and said: 'Although the Great Dharma is flourishing, there are many deficiencies in the scriptures and doctrines. If I could hear the perfect teachings, I would be content to die that very night.' Therefore, he traveled far to the Western Regions, seeking different perspectives. He fell ill in Jiaozhou and eventually passed away in Xianglin. The monk Zhi Dun erected a statue in his memory, praising him: 'Yu transcended the world, comprehensively understood the profound principles, loved to live in seclusion in the mountains, and could tame tigers.' Another account says that Yu Fa Lan could also cause dried-up springs to flow again, similar to the deeds of Zhu Fa Hu. However, this has not been verified in detail. There were also Zhu Fa Xing, Zhi Fa Yuan, and Yu Fa Dao, who lived in the same era as Yu Fa Lan and were comparable in virtue. Zhu Fa Xing was known for his social skills, Zhi Fa Yuan was renowned for his talent, and Yu Fa Dao was famous for his expertise in interpreting the meaning of the scriptures. Yu Fa Kai (a person's name), it is not known where he was from. He served Lord Lan as a disciple. He thought deeply, had independent insights, and went beyond verbal expression. He was skilled in the 'Fang Guang Prajna Sutra' and the 'Lotus Sutra', and he also inherited the medical skills of Jiva (an ancient famous doctor), which were very exquisite. Once, he begged for food at a house, and it happened that the woman of the house was in difficult labor, in critical condition, and all treatments had been ineffective, causing the whole family to be in a state of panic.
。開曰。此易治耳。主人正宰羊欲為淫祀。開令先取少肉為羹進竟因氣針之。須臾羊膜裹兒而出。昇平五年孝宗有疾。開視脈知不起不肯復入。康獻后令曰。帝小不佳咋呼于公視脈。亙到門不前種種辭憚。宜收付廷尉。俄而帝崩。獲免還剡石城。續修元華寺。后移白山靈鷲寺。每與支道林爭即色空義。廬江何默申明開難。高平郄超宣述林解。並傳於世。開有弟子法威。清悟有樞辯。故孫綽為之贊曰。易曰翰白。詩美蘋藻。斑如在場。芬若停潦。于威明發。介然遐討。有潔其名。無愧懷抱。開嘗使威出都經過山陰。支遁正講小品。開語威言。道林講比汝至。當至某品中。示語攻難數十番云。此中舊難通。威既至郡。正值遁講。果如開言。往復多番遁遂屈。因厲聲曰。君何足復。受人寄載來耶。故東山喭云。深量開思林談識記。至哀帝時累被詔徴乃出京講放光經。凡舊學抱疑莫不因之披釋。講竟辭還東山。帝戀德慇勤。䞋錢絹及步輿並冬夏之服。謝安王文度悉皆友善。或問法師高明剛簡。何以醫術經懷。答曰。明六度以除四魔之病。調九候以療風寒之疾。自利利人不亦可乎。年六十卒于山寺。孫綽為之目曰。才辯縱橫。以數術弘教。其在開公乎。
于道邃。燉煌人。少而失蔭叔親養之。邃孝敬竭誠若奉其母。至年十
【現代漢語翻譯】 現代漢語譯本： 開說：『這很容易治療。』主人正要宰羊進行不正當的祭祀，開命令先取少量羊肉做成肉羹進獻，完畢后就用氣針刺入。一會兒，羊膜包裹著嬰兒出來了。昇平五年，孝宗皇帝生病，開診視脈象知道他沒救了，不肯再進去診治。康獻皇后命令說：『皇帝稍微不舒服，總是呼喚于公診視脈象。』亙到了門前卻不進去，再三推辭。應該把他交給廷尉治罪。不久皇帝駕崩，于開才得以免罪，回到剡石城，繼續修建元華寺，後來移居白山靈鷲寺。他經常與支道林爭論即色是空的義理，廬江人何默闡明于開的論點，反駁支道林，高平人郄超宣揚支道林的解釋，都流傳於世。于開有個弟子叫法威，清醒聰慧，善於辯論，所以孫綽為他讚頌說：『《易經》說翰白，《詩經》讚美蘋藻，文采斑斕如同在眼前，芬芳如同停滯的水洼。于威才思敏捷，堅定地追求真理。有潔身自好的名聲，無愧於心。』于開曾經派法威去都城，經過山陰時，支遁正在講《小品般若經》。于開告訴法威說：『道林講經比你先到，應當講到某品中的某處，會提出幾十個問題來攻難。』說：『這裡面有舊的難題沒有解決。』法威到達郡里后，正趕上支遁講經，果然如於開所說。往復辯論多次，支遁最終理屈詞窮，於是厲聲說：『你有什麼能耐？不過是受人指使來的罷了。』所以東山人說：『于開思慮深遠，支道林談論博聞強記。』到了哀帝時，于開多次被詔令徵召，才到京城講解《放光般若經》。凡是舊學中有疑惑的人，沒有不因此而得到解釋的。講經完畢后，于開辭官返回東山。哀帝非常不捨，贈送錢財絹帛以及步輿和冬夏的衣服。謝安、王文度都與他非常友好。有人問法師于開，『您如此高明剛正，為何還精通醫術？』他回答說：『明白六度可以去除四魔的病，調理九候可以治療風寒的疾病。』既能自利又能利人，不也很好嗎？』于開六十歲時在山寺去世，孫綽評價他說：『才辯縱橫，用數術弘揚佛法，大概就是于開公吧。』 于道邃（大師名），敦煌人。年少時失去父母，叔父撫養他。道邃孝順恭敬，竭盡誠意，如同侍奉自己的母親。到了年...
【English Translation】 English version: Kai said, 'This is easy to cure.' The host was about to slaughter a sheep for improper sacrifices. Kai ordered that a small amount of meat be taken first to make a soup for offering. After that, he used a qi needle to puncture the sheep. In a short while, a baby wrapped in the amniotic sac came out. In the fifth year of Shengping, Emperor Xiaozong fell ill. Kai examined his pulse and knew he was beyond saving, refusing to see him again. Empress Kangxian ordered, 'The Emperor is slightly unwell and keeps calling for Master Yu to examine his pulse.' Heng (于亙, another name of 于開) arrived at the gate but did not enter, repeatedly declining. He should be handed over to the Court of Justice.' Soon after, the Emperor passed away, and Yu Kai was spared punishment. He returned to Shicheng in Yan and continued to rebuild Yuanhua Temple, later moving to Lingjiu Temple on Baishan Mountain. He often debated with Zhi Daolin (支道林, a famous monk) about the meaning of 'form is emptiness.' He Mo (何默, a scholar) of Lujiang clarified Kai's arguments and refuted Zhi Daolin, while Xie Chao (郄超, a scholar) of Gaoping promoted Zhi Daolin's interpretations, both of which were passed down through generations. Kai had a disciple named Fawei (法威, a disciple of 于開), who was clear-minded and eloquent. Therefore, Sun Chuo (孫綽, a famous writer) praised him, saying, 'The Book of Changes speaks of Han Bai, and the Book of Poetry praises Pingzao. The brilliance is as if it's right before our eyes, and the fragrance is like stagnant water. Yu Wei's talent shines brightly, resolutely pursuing the truth. He has a reputation for integrity and a clear conscience.' Kai once sent Fawei to the capital. When passing through Shanyin, Zhi Dun (支遁, another name of 支道林) was lecturing on the 'Smaller Prajna Sutra.' Kai told Fawei, 'Daolin's lecture precedes yours. He should be lecturing on a certain section of a certain chapter, and he will raise dozens of questions to challenge you.' He said, 'There are old unresolved difficulties in this section.' When Fawei arrived in the prefecture, he happened to catch Zhi Dun lecturing, just as Kai had said. After repeated debates, Zhi Dun was finally at a loss for words and said sternly, 'What ability do you have? You are merely sent by someone else.' Therefore, people of Dongshan said, 'Yu Kai's thoughts are profound, and Zhi Daolin's discussions are based on extensive knowledge and memorization.' During the reign of Emperor Ai, Kai was repeatedly summoned to the capital, where he lectured on the 'Fangguang Prajna Sutra.' Anyone with doubts in old learning would seek clarification from him. After the lecture, Kai resigned and returned to Dongshan. Emperor Ai was reluctant to let him go and generously gifted him money, silk, a sedan chair, and clothing for both winter and summer. Xie An (謝安, a famous statesman) and Wang Wendu (王文度, a famous scholar) were all close friends with him. Someone asked Dharma Master Kai, 'You are so intelligent and upright, why are you also proficient in medicine?' He replied, 'Understanding the Six Paramitas can remove the diseases of the Four Maras, and regulating the Nine Indicators can cure the illnesses of wind and cold. Benefiting both oneself and others, isn't that good?' Kai passed away at the age of sixty in a mountain temple. Sun Chuo commented, 'His talent and eloquence were boundless, and he used numerology to promote Buddhism. That must be Master Kai.' Yu Daosui (于道邃, name of the master), was from Dunhuang. He lost his parents at a young age and was raised by his uncle. Daosui was filial and respectful, exerting his sincerity as if serving his own mother. Until the age of...
六出家事蘭公為弟子。學業高明內外該覽。善方藥美書札。洞諳殊俗尤巧談論。護公常稱邃高簡雅素有古人之風。若不無方為大法樑棟矣。后與簡公俱過江。謝慶緒大相推重。性好山澤在東多游履名山。為人不屑譭譽。未嘗以塵近經抱。后隨蘭適西域。于交趾遇疾而終。春秋三十有一矣。郗超圖寫其形。支遁著銘。贊曰。英英上人。識通理清。朗質玉瑩。德音蘭馨。孫綽以邃比阮咸。或曰。咸有累騎之譏。邃有清冷之譽。何得為匹。孫綽曰。雖跡有洼隆高風一也。喻道論云。近洛中有竺法行談者以方樂令。江南有于道邃識者以對勝流。皆當時共所見聞。非同志之私譽也。
竺法崇。未詳何人。少入道以戒節見稱。加又敏而好學。篤志經記而尤長法華一教。嘗游湘州麓山。山精化為夫人。詣崇請戒。舍所住山以為寺。崇居之少時。化洽湘土。后還剡之葛峴山。茅庵澗飲取欣禪慧。東甌學者競往湊焉。與隱士魯國孔淳之相遇。每盤遊極日。輒信宿妄歸。披袊頓契。自以為得意之交也。崇乃嘆曰。緬想人外三十餘年。傾蓋於茲不覺老之將至。后淳之別游。崇詠曰。晧然之氣猶在心目。山林之士往而不反。其若人之謂乎。崇后卒于山中。著法華義疏四卷云。時剡東仰山復有釋道寶者。本姓王。瑯瑘人。晉丞相道之弟。弱
【現代漢語翻譯】 現代漢語譯本：六出家事的蘭公（Lan Gong）是他的弟子。學業高明，內外典籍都廣泛涉獵。擅長方藥，書法精美。精通各地的風俗，尤其擅長談論。護公（Hu Gong）常常稱讚他深邃高簡，品格高雅，一向有古人的風範。如果不是英年早逝，必定會成為佛法棟樑之材。後來與簡公（Jian Gong）一同過江。謝慶緒（Xie Qingxu）對他非常推重。他天性喜愛山水，在江南時經常遊歷名山。為人不屑於譭譽，從未讓世俗之事沾染到所學的經典。後來跟隨蘭公前往西域，在交趾（Jiaozhi）因病去世，享年三十一歲。郗超（Xi Chao）畫了他的畫像，支遁（Zhi Dun）為他寫了銘文。贊文說：『英俊的上人，見識通達，義理清晰。品格如玉般純潔，美德如蘭花般芬芳。』孫綽（Sun Chuo）將他比作阮咸（Ruan Xian）。有人說：『阮咸有乘坐驢車的譏諷，于道邃（Yu Daosui）有清高孤冷的評價，怎麼能相提並論呢？』孫綽說：『雖然行為上有差異，但高尚的風度是一樣的。』《喻道論》（Yu Dao Lun）中說，『近來洛陽有竺法行（Zhu Faxing），談論時被比作樂廣（Yue Guang）；江南有于道邃，見識被用來應對名士。』這些都是當時人們共同的見聞，不是志同道合者的私下讚譽。 竺法崇（Zhu Fachong），不清楚是什麼地方的人。年輕時入道，以嚴守戒律而聞名。而且敏捷好學，專心研究經書，尤其擅長《法華經》（Lotus Sutra）的教義。曾經遊歷湘州（Xiangzhou）的麓山（Lushan）。山精變化成一位夫人，到竺法崇那裡請求受戒，並將所居住的山捨棄作為寺廟。竺法崇在那裡居住了一段時間，教化普及了湘州。後來回到剡縣（Shanxian）的葛峴山（Gexianshan）。在茅草菴里，以山澗之水為飲，享受禪定和智慧的快樂。東甌（Dongou）的學者們爭相前往聚集。他與隱士魯國（Lu Guo）的孔淳之（Kong Chunzhi）相遇。每次一同遊玩，直到太陽落山，經常在那裡過夜才回去。兩人心意相通，自認為是知己之交。竺法崇於是感嘆道：『思念人世之外已經三十多年了，如今一見如故，不覺衰老將至。』後來孔淳之要到別處遊歷，竺法崇吟詠道：『浩然之氣仍然留在我的心中，山林之士一去不返，說的就是這樣的人啊。』竺法崇後來在山中去世，著有《法華義疏》（Commentary on the Lotus Sutra）四卷。當時剡縣東部的仰山（Yangshan）還有一位釋道寶（Shi Daobao），本姓王（Wang），是瑯瑘（Langye）人，晉朝丞相王導（Wang Dao）的弟弟。年幼時...
【English Translation】 English version: Lan Gong, who left home six times, was his disciple. He was highly accomplished in his studies, with a comprehensive understanding of both internal and external texts. He was skilled in prescriptions and medicines, and his calligraphy was beautiful. He was well-versed in the customs of various regions and was particularly adept at debate. Hu Gong often praised him for his profoundness, simplicity, elegance, and for possessing the spirit of the ancients. If he had not died young, he would surely have become a pillar of the Dharma. Later, he crossed the river with Jian Gong. Xie Qingxu greatly esteemed him. He had a natural love for mountains and waters, and often traveled to famous mountains in Jiangnan. He disdained praise and criticism, and never allowed worldly matters to taint the scriptures he studied. Later, he followed Lan Gong to the Western Regions, where he died of illness in Jiaozhi, at the age of thirty-one. Xi Chao painted his portrait, and Zhi Dun wrote an inscription for him. The eulogy said: 'The outstanding monk, with clear understanding and profound reasoning. His character is as pure as jade, and his virtue is as fragrant as orchids.' Sun Chuo compared him to Ruan Xian. Someone said: 'Ruan Xian was ridiculed for riding a donkey, while Yu Daosui was praised for his purity and aloofness. How can they be compared?' Sun Chuo said: 'Although their actions differ, their noble character is the same.' The 'Yu Dao Lun' says, 'Recently, in Luoyang, Zhu Faxing was compared to Yue Guang in his discussions; in Jiangnan, Yu Daosui's knowledge was used to counter famous scholars.' These were all common observations at the time, not private praise from like-minded individuals. Zhu Fachong, it is not clear where he was from. He entered the monastic life at a young age and was known for his strict adherence to the precepts. He was also quick-witted and eager to learn, dedicating himself to the study of scriptures, especially the teachings of the Lotus Sutra. He once traveled to Lushan in Xiangzhou. A mountain spirit transformed into a lady and came to Zhu Fachong to request ordination, and she donated the mountain where she lived to be used as a temple. Zhu Fachong lived there for a while, and his teachings spread throughout Xiangzhou. Later, he returned to Gexianshan in Shanxian. In his thatched hut, he drank water from the mountain stream and enjoyed the joy of meditation and wisdom. Scholars from Dongou flocked to gather there. He met the recluse Kong Chunzhi of Lu Guo. Every time they traveled together, they would stay overnight and not return until the sun had set. Their hearts were in harmony, and they considered each other close friends. Zhu Fachong then sighed and said, 'I have been thinking about the world beyond for more than thirty years, and now I feel like I have met an old friend, and I do not realize that old age is approaching.' Later, when Kong Chunzhi was about to travel elsewhere, Zhu Fachong recited, 'The spirit of vastness is still in my heart, the mountain recluse goes and does not return, that is what I am talking about.' Zhu Fachong later died in the mountains, and wrote four volumes of 'Commentary on the Lotus Sutra'. At that time, there was also Shi Daobao in Yangshan, east of Shanxian, whose original surname was Wang, and was from Langye, the younger brother of Wang Dao, the Prime Minister of the Jin Dynasty. At a young age...
年信悟避世辭榮。親舊諫止莫之能制。香湯澡浴將就下發。乃詠曰。安知萬里水。初發濫觴時。后以學行顯焉。
竺法義。未詳何許人。年十三遇深公便問。仁利是君子所行。孔丘何故罕言。深曰。物鮮能行是故罕言。深見其幼而穎悟。勸令出家。於是棲志法門從深受學。遊刃眾典尤善法華。后辭深出京。復大開講席。王導孔敷並承風敬友。至晉興寧中。更還江左憩於始寧之保山。受業弟子常有百餘。至咸安二年。忽感心氣疾病。常存念觀音。乃夢見一人破腹洗腸。覺便病癒。傅亮每云。吾先君與義公游處。每聞說觀音神異莫不大小肅然。晉寧康三年孝武皇帝遣使徴請出都講說。晉太元五年卒于都。春秋七十有四矣。帝以錢十萬買新亭崗為墓。起塔三級。義弟子曇爽。于墓所立寺。因名新亭精舍。后宋孝武南下伐兇。鑾旆至止式宮此寺。及登禪復幸禪堂。因為開拓。改曰中興。故元嘉末童謠云。錢唐出天子。乃禪堂之謂。故中興禪房猶有龍飛殿焉。今之天安是也。
竺僧度。姓王。名晞。字玄宗。東莞人也。雖少出孔微。而天姿秀髮。至年十六神情爽拔卓爾異人。性度溫和鄉鄰所羨。時獨與母居。孝事盡禮。求同郡楊德慎女。亦乃衣冠。家人女字苕華。容貌端正又善墳籍。與度同年。求婚之日即相許焉。
【現代漢語翻譯】 年信悟避世辭榮。親友勸諫阻止都不能使他改變主意。用香湯沐浴后，準備剃度出家。於是吟詠道：『誰能知道萬里的江河，最初發源時只是小小的水流呢？』 後來因為學識和品行而顯揚。
竺法義，不清楚是哪裡人。十三歲時遇到深公，便問道：『仁義是君子應該做的，孔丘為什麼很少談論？』 深公說：『因為很少有人能做到，所以孔子很少談論。』 深公見他年紀小卻聰穎，勸他出家。於是立志于佛法，跟隨深公學習。精通各種經典，尤其擅長《法華經》。後來告別深公離開京城，再次廣開講席。王導、孔敷都仰慕他的風采，以禮相待。到晉興寧年間，又回到江左，在始寧的保山隱居。接受他教導的弟子常常有一百多人。到咸安二年，忽然感到心氣不適，得了疾病。常常存念觀音（Avalokiteśvara，菩薩名）。於是夢見一個人剖開他的肚子清洗腸子。醒來后病就好了。傅亮常說：『我的先父與義公交往，每次聽到他說觀音的神奇事蹟，沒有不大小都肅然起敬的。』 晉寧康三年，孝武皇帝派使者徵召他到都城講說。晉太元年五年在都城去世。享年七十四歲。皇帝用十萬錢買下新亭崗作為墓地。建造了三層塔。義的弟子曇爽，在墓地旁建立了寺廟，因此命名為新亭精舍。後來宋孝武南下征討叛亂，皇帝的車駕到達這裡，按照慣例巡幸這座寺廟。以及登上禪房再次巡幸禪堂。因此加以擴建。改名為中興。所以元嘉末年童謠說：『錢唐要出天子了。』 就是指禪堂說的。所以中興禪房還有龍飛殿。就是今天的天安。
竺僧度，姓王，名晞，字玄宗，東莞人。雖然年少時對儒學有所涉獵，但天資聰穎，秀外慧中。到十六歲時，神情爽朗，卓爾不群。性格溫和，為鄉鄰所羨慕。當時獨自與母親居住，孝順恭敬，盡到禮數。求娶同郡楊德慎的女兒，也是名門望族。楊家的女兒字苕華，容貌端莊，又精通典籍。與僧度同年，求婚之日就答應了。
【English Translation】 In his youth, Xinwu understood the impermanence of the world and renounced fame and fortune. Relatives and friends tried to dissuade him, but to no avail. After bathing with fragrant water, he prepared to have his head shaved. Then he recited: 'Who knows that the myriad-mile river initially starts as a small stream?' Later, he became renowned for his learning and conduct.
Zhu Fayi, it is not clear where he was from. At the age of thirteen, he met Master Shen and asked: 'Benevolence and righteousness are what a gentleman should practice. Why did Confucius rarely speak of them?' Master Shen said: 'Because few can practice them, Confucius rarely spoke of them.' Master Shen saw that he was young but intelligent and advised him to become a monk. Thereupon, he devoted himself to Buddhism and studied under Master Shen. He was proficient in various scriptures, especially the Lotus Sutra. Later, he bid farewell to Master Shen and left the capital, and again widely opened lecture halls. Wang Dao and Kong Fu both admired his demeanor and treated him with respect. During the Xingning era of the Jin Dynasty, he returned to Jiangzuo and lived in seclusion at Baoshan in Shining. He often had more than a hundred disciples receiving his teachings. In the second year of Xian'an, he suddenly felt unwell in his heart and developed an illness. He constantly contemplated Avalokiteśvara (觀音, a Bodhisattva). Then he dreamed of a person cutting open his abdomen and washing his intestines. Upon waking up, he was cured. Fu Liang often said: 'My late father associated with Master Yi, and every time he heard him speak of the miraculous events of Avalokiteśvara, everyone, young and old, would be reverent.' In the third year of Ningkang in the Jin Dynasty, Emperor Xiaowu sent an envoy to summon him to the capital to give lectures. In the fifth year of Taiyuan in the Jin Dynasty, he passed away in the capital. He was seventy-four years old. The emperor used one hundred thousand coins to buy Xinting Hill as a burial ground. A three-story pagoda was built. Yi's disciple, Tan Shuang, established a temple next to the tomb, and therefore named it Xinting Vihara. Later, when Emperor Xiaowu of the Song Dynasty went south to quell the rebellion, the emperor's carriage arrived here and, according to custom, visited this temple. And ascended the meditation room and again visited the meditation hall. Therefore, it was expanded. It was renamed Zhongxing. Therefore, the nursery rhyme at the end of Yuanjia said: 'A son of heaven will emerge from Qiantang.' This refers to the meditation hall. Therefore, the Zhongxing meditation room still has the Dragon Flight Hall. This is today's Tian'an.
Zhu Sengdu, surname Wang, name Xi, courtesy name Xuanzong, was a native of Dongguan. Although he had a slight acquaintance with Confucianism in his youth, he was naturally intelligent and outstanding. At the age of sixteen, his expression was bright and he was remarkably different from others. His temperament was gentle and he was admired by his neighbors. At that time, he lived alone with his mother, and he was filial and respectful, fulfilling all the proper etiquette. He sought to marry the daughter of Yang Deshen from the same county, who was also from a prominent family. The Yang family's daughter, named Qiaohua, was of dignified appearance and well-versed in classical texts. She was the same age as Sengdu, and on the day of the marriage proposal, she was immediately promised to him.
未及成禮。苕華母亡。頃之苕華父又亡。庶母亦卒。度遂睹世代無常。忽然感悟。乃舍俗出家。改名僧度。跡抗塵表避地遊學。苕華服畢自惟三從之義無獨立之道。乃與度書。謂髮膚不可傷毀。宗祀不可頓廢。令其顧世教。改遠志曜翹爍之姿于盛明之世。遠休祖考之靈。近慰人神之愿。並贈詩五首。其一篇曰。大道自無窮。天地長且久。巨石故叵消。芥子亦難數。人生一世間。飄忽若過牖。榮華豈不茂。日夕就雕朽。川上有餘吟。日斜思鼓缶。清音可娛耳。滋味可適口羅紈可飾軀。華冠可曜首。安事自剪削。耽空以害有。不道妾區區。但令君恤后。度答書曰。夫事君以治一國。未若弘道以濟萬邦。安親以成一家。未若弘道以濟三界。髮膚不毀俗中之近言耳。但吾德不及遠。未能兼被。以此為愧。然積簣成山。亦冀從微之著也。且披袈裟振錫杖。飲清流詠波若。雖公王之服八珍之膳鏗鏘之聲暐曄之色。不與易也。若能懸契則同期于泥洹矣。且人心各異。有若其面。卿之不樂道。猶我之不慕俗矣楊氏長別離矣。萬世因緣於今絕矣。歲聿云暮時不我與。學道者當以日損為志。處世者當以及時為務。卿年德並茂。宜速有所慕。莫以道士經心而坐失盛年也。又報詩五篇。其一首曰。機運無停住。倏忽歲時過。巨石會當竭。芥子豈
【現代漢語翻譯】 未及舉行婚禮，苕華（人名）的母親去世了。不久之後，苕華的父親也去世了，繼母也去世了。僧度（人名，出家后的名字）於是目睹了世事無常，忽然有所感悟，於是捨棄世俗生活出家了，改名為僧度。他遠離塵世，四處遊學。苕華在服喪期滿后，考慮到女子三從的道義，沒有獨立生活的道理，於是寫信給僧度，說頭髮和面板不可損傷，宗廟祭祀不可輕易廢棄，讓他顧念世俗教化，改變遠離塵世的志向，在昌盛的時代展現自己的才華，使祖先的靈魂得到安息，使人神的心願得到慰藉。並贈送了五首詩，其中一首說：『大道的道理是無窮無盡的，天地是長久存在的。巨大的石頭最終也會被消磨，細小的芥子也難以計數。人生在世，短暫得像從窗戶邊飄過一樣。榮華富貴難道不美好嗎？但終究會日漸衰朽。我在河邊吟唱，夕陽西下時思念著敲擊瓦盆。清脆的音樂可以使人快樂，美味的食物可以使人滿足，華麗的絲綢可以裝飾身體，華美的帽子可以使人光彩照人。何必自己剪掉頭髮，沉迷於空虛而損害現實呢？我不是說我有多麼重要，只是希望你能夠顧念後代。』 僧度回信說：『治理一個國家來侍奉君王，不如弘揚佛法來救濟萬國；安定一個家庭來贍養父母，不如弘揚佛法來救濟三界。頭髮和面板不可損傷，只是世俗中的一種說法罷了。只是我的德行不夠深遠，不能兼顧各方面，對此感到慚愧。然而，堆積一筐土也能成為山，也希望能夠從小處著手。況且，披上袈裟，拄著錫杖，飲用清澈的流水，吟唱般若（智慧），即使是公侯的服飾、八珍的美味、鏗鏘的音樂、鮮艷的色彩，也不與我交換。如果能夠心意相合，那麼就可以一同達到涅槃（寂滅）的境界了。況且，人心各不相同，就像人的面貌一樣。你不喜歡佛道，就像我不羨慕世俗一樣。你和楊氏（指苕華自己）已經長久分別了，我們之間的萬世因緣到今天就斷絕了。時間過得很快，時不我待。學道的人應當以每天減少慾望為目標，處世的人應當以抓住時機為要務。你年富力強，德行美好，應該儘快有所追求，不要因為道士而耽誤了美好的年華。』他又回贈了五首詩，其中一首說：『機運不停地運轉，時間飛快地流逝。巨大的石頭終究會耗盡，細小的芥子難道能永遠存在嗎？』
【English Translation】 Before the wedding could take place, Tiao Hua's (personal name) mother passed away. Shortly after, Tiao Hua's father also died, and then her stepmother also passed away. Du (personal name, name after becoming a monk), witnessing the impermanence of life, suddenly felt enlightened and renounced the secular world to become a monk, changing his name to Seng Du. He distanced himself from the mundane world and traveled around to study. After Tiao Hua completed her mourning period, considering the three obediences of women and that she had no way to live independently, she wrote a letter to Seng Du, saying that hair and skin should not be harmed, and ancestral sacrifices should not be easily abandoned. She urged him to consider secular teachings, change his ambition to distance himself from the world, display his talents in a prosperous era, bring peace to the souls of his ancestors, and comfort the wishes of humans and spirits. She also sent five poems, one of which said: 'The principles of the Great Dao are infinite, and heaven and earth are long-lasting. Huge rocks will eventually be worn away, and tiny mustard seeds are countless. Life in this world is as fleeting as a glimpse through a window. Isn't glory and wealth beautiful? But they will eventually decay day by day. I sing by the river, and in the setting sun, I think of drumming on a clay pot. Clear music can bring joy, delicious food can satisfy the palate, gorgeous silks can adorn the body, and beautiful hats can make one shine. Why cut off your hair and indulge in emptiness, harming reality? I'm not saying I'm important, but I hope you can consider your descendants.' Seng Du replied in a letter: 'Serving the ruler to govern a country is not as good as promoting the Dharma to save all nations; supporting parents to build a family is not as good as promoting the Dharma to save the three realms. That hair and skin should not be harmed is just a common saying in the secular world. It's just that my virtue is not profound enough to take care of everything, and I feel ashamed of this. However, accumulating a basket of soil can also become a mountain, and I hope to start from small things. Moreover, wearing a kasaya, carrying a staff, drinking clear water, and chanting Prajna (wisdom), I would not exchange it even for the clothes of a duke, the delicacies of eight treasures, the sound of music, or the bright colors. If we can agree in our hearts, then we can reach Nirvana (extinction) together. Moreover, people's hearts are different, just like their faces. You don't like the Buddhist path, just as I don't admire the secular world. You and Yang (referring to Tiao Hua herself) have been separated for a long time, and our karmic connection of ten thousand lifetimes ends today. Time passes quickly, and we must not waste it. Those who study the Dao should aim to reduce desires every day, and those who live in the world should seize the opportunity. You are young and strong, and your virtue is beautiful. You should pursue something as soon as possible, and don't delay your beautiful years because of a Taoist.' He also sent back five poems, one of which said: 'The machinery of fate never stops, and time passes quickly. Huge rocks will eventually be exhausted, and can tiny mustard seeds exist forever?'
云多。良由去不息。故令川上嗟。不聞榮啟期。皓首發清歌。布衣可暖身。誰論飾綾羅。今世雖云樂。當奈後生何。罪福良由己。寧云己恤他。度既志懷匪石不可迴轉。苕華感悟亦起深信。度於是專精佛法。披味群經著毗曇旨歸亦行於世。后不知所終。時河內又有竺慧超者。亦行解兼著。與高士雁門周續之友善。注勝鬘經焉。
高僧傳卷第四 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第五(義解二)
梁會稽嘉祥寺沙門釋慧皎撰釋道安一釋法和二竺僧朗三竺法汰四釋僧先五竺僧輔六竺僧敷七釋曇翼八釋法遇九釋曇徽十釋道立十一釋曇戒十二竺法曠十三釋道壹十四釋慧虔十五
釋道安。姓衛氏。常山扶柳人也。家世英儒。早失覆蔭為外兄孔氏所養。年七歲讀書再覽能誦。鄉鄰嗟異。至年十二出家。神智聰敏。而形貌甚陋不為師之所重。驅役田舍至於三年。執勤就勞曾無怨色。篤性精進齋戒無闕。數歲之後方啟師求經。師與辯意經一卷。可五千言。安赍經入田。因息就覽。暮歸以經還師。更求餘者。師曰。昨經未讀今復求耶。答曰。即已闇誦。師雖異之而未信也。復與成具光明經一卷。減一萬言。赍之如初。暮復還師。師執經覆之不差一字。師大驚嗟而異之。后為受具戒恣
【現代漢語翻譯】 現代漢語譯本：云聚是因為水汽不停地流動。因此，在河邊的人們會感嘆。沒有聽到榮啟期（春秋時期隱士）的訊息，他白髮蒼蒼卻高唱清歌。粗布衣服可以保暖身體，誰還在乎綾羅綢緞的裝飾呢？現在的生活即使很快樂，又該如何面對來世呢？罪與福都是自己造成的，怎麼能說是別人造成的呢？度（人名）既然立下決心，就如同磐石一樣不可動搖。苕華（人名）受到感悟，也產生了深深的信仰。度於是專心研究佛法，閱讀各種經典，撰寫了《毗曇旨歸》，也在世間流傳。後來不知道他的結局如何。當時河內還有一位竺慧超（人名），也是修行和理解並重，與高士雁門周續之（人名）交好，註釋了《勝鬘經》。
《高僧傳》卷第四 大正藏第 50 冊 No. 2059 《高僧傳》
《高僧傳》卷第五（義解二）
梁朝會稽嘉祥寺沙門釋慧皎（人名）撰寫。釋道安（人名）一，釋法和（人名）二，竺僧朗（人名）三，竺法汰（人名）四，釋僧先（人名）五，竺僧輔（人名）六，竺僧敷（人名）七，釋曇翼（人名）八，釋法遇（人名）九，釋曇徽（人名）十，釋道立（人名）十一，釋曇戒（人名）十二，竺法曠（人名）十三，釋道壹（人名）十四，釋慧虔（人名）十五。
釋道安（人名），姓衛，是常山扶柳人。他的家族世代都是傑出的儒生。他早年喪失父母，由他的舅舅孔氏撫養。七歲時讀書，讀兩遍就能背誦，鄉里鄰居都感到驚異。到十二歲時出家。他神智聰敏，但容貌醜陋，不被他的老師所重視。被驅使在田里幹活，長達三年。他勤勞地工作，沒有絲毫怨言。他秉性忠厚，精進修行，齋戒從不缺少。幾年之後，他才向老師請求學習佛經。老師給了他《辯意經》一卷，大約五千字。道安帶著經書到田里，趁休息的時候閱讀。晚上回來把經書還給老師，又請求其他的經書。老師說：『昨天的經書還沒讀完，今天又來要？』他回答說：『已經背誦下來了。』老師雖然感到驚異，但還是不相信。又給了他《成具光明經》一卷，不到一萬字。他像上次一樣帶著經書去，晚上又還給老師。老師拿著經書檢查，沒有錯一個字。老師非常驚訝和讚歎他。後來為他授了具足戒，任他...
【English Translation】 English version: Clouds gather because moisture never ceases to move. Therefore, people by the river lament. No news is heard of Rong Qiqi (a recluse in the Spring and Autumn period), who, with white hair, sings clear songs. Coarse cloth can keep the body warm, who cares about the adornment of silk and brocade? Even if life is happy now, what about the next life? Sin and blessing are caused by oneself, how can it be said that they are caused by others? Since Du (a person's name) has made up his mind, it is as unshakable as a rock. Qiaohua (a person's name), inspired, also developed a deep faith. Du then devoted himself to the study of Buddhism, reading various scriptures, and wrote 'Pitambhigama', which also circulated in the world. Later, his end is unknown. At that time, there was also Zhu Huichao (a person's name) in Henan, who also emphasized both practice and understanding, and was friends with the noble scholar Yanmen Zhou Xuzhi (a person's name), annotating the 'Shrimala Sutra'.
'Biographies of Eminent Monks' Volume 4 Taisho Tripitaka Volume 50 No. 2059 'Biographies of Eminent Monks'
'Biographies of Eminent Monks' Volume 5 (Interpretation 2)
Written by the monk Shi Huijiao (a person's name) of Jiashiang Temple in Kuaiji, Liang Dynasty. Shi Dao'an (a person's name) 1, Shi Fahe (a person's name) 2, Zhu Senglang (a person's name) 3, Zhu Fatai (a person's name) 4, Shi Sengxian (a person's name) 5, Zhu Sengfu (a person's name) 6, Zhu Sengfu (a person's name) 7, Shi Tanyi (a person's name) 8, Shi Fayu (a person's name) 9, Shi Tanhui (a person's name) 10, Shi Daoli (a person's name) 11, Shi Tanjie (a person's name) 12, Zhu Fakuang (a person's name) 13, Shi Daoyi (a person's name) 14, Shi Huiqian (a person's name) 15.
Shi Dao'an (a person's name), surname Wei, was a native of Fuliu in Changshan. His family had been outstanding Confucian scholars for generations. He lost his parents early and was raised by his maternal uncle Kong. At the age of seven, he could recite after reading a book twice, which surprised the neighbors. At the age of twelve, he became a monk. He was intelligent and clever, but his appearance was ugly and he was not valued by his teacher. He was driven to work in the fields for three years. He worked diligently without any complaints. He was honest, diligent in practice, and never lacked in fasting. After a few years, he asked his teacher to study Buddhist scriptures. The teacher gave him a volume of 'Bianyi Sutra', about five thousand words. Dao'an took the scriptures to the field and read them during his rest. In the evening, he returned the scriptures to the teacher and asked for other scriptures. The teacher said, 'You haven't finished reading yesterday's scriptures, and you're asking for more today?' He replied, 'I have already memorized them.' Although the teacher was surprised, he still didn't believe it. He gave him a volume of 'Chengju Guangming Sutra', less than ten thousand words. He took the scriptures as before and returned them to the teacher in the evening. The teacher checked the scriptures and there was not a single mistake. The teacher was very surprised and praised him. Later, he was given the full precepts and allowed to...
其遊學。至鄴入中寺遇佛圖澄。澄見而嗟嘆。與語終日。眾見形貌不稱。咸共輕怪。澄曰。此人遠識非爾儔也。因事澄為師。澄講安每覆述。眾未之愜。咸言。須待后次當難殺崑崙子。即安后更覆講疑難鋒起。安挫銳解紛行有餘力。時人語曰。漆道人驚四鄰。於時學者多守聞見。安乃嘆曰。宗匠雖邈玄旨可尋。應窮究幽遠探微奧。令無生之理宣揚季末。使流遁之徒歸向有本。於是遊方問道備訪經律。后避難潛于濩澤。太陽竺法濟并州支曇講陰持入經。安后從之受業。頃之與同學竺法汰俱憩飛龍山。沙門僧先道護已在彼山。相見欣然。乃共披文屬思。妙出神情。安後於太行恒山創立寺塔。改服從化者中分河北。時武邑太守盧歆聞安清秀。使沙門敏見苦要之。安辭不獲免。乃受請開講。名實既符道俗欣慕。至年四十五復還冀部住受都寺。徒眾數百常宣法化。時石虎死。彭城王石遵墓襲嗣立。遣中使竺昌蒲請安入華林園。廣修房舍。安以石氏之末國運將危。乃西適牽口山。迄冉閔之亂。人情蕭素。安乃謂其眾曰。今天災旱蝗寇賊縱橫。聚則不立散則不可。遂復率眾入王屋女休山。頃之復渡河依陸渾。山木食修學。俄而慕容俊逼陸渾。遂南投襄陽。行至新野。謂徒眾曰。今遭兇年。不依國主則法事難立。又教化之體宜令廣佈。
【現代漢語翻譯】 現代漢語譯本：他四處遊學，到達鄴城後進入中寺，在那裡遇到了佛圖澄（一位著名的佛教僧侶）。佛圖澄見到他后，驚歎不已，與他交談了一整天。其他人見他相貌平平，都輕視他，覺得奇怪。佛圖澄說：『這個人見識深遠，不是你們能比的。』於是，道安（即本文中的『他』）就拜佛圖澄為師。佛圖澄講解經文時，道安每次都能複述出來。但其他人並不滿意，都說：『要等下次，好好為難一下這個崑崙子（對道安的蔑稱）。』等到道安再次講解時，大家紛紛提出疑問，道安卻能輕鬆地解答，遊刃有餘。當時的人說：『漆道人（指道安）讓四鄰震驚。』當時的學者大多隻注重聽聞和見解，道安於是感嘆道：『宗師雖然遙遠，但玄妙的旨意是可以追尋的。應該深入研究幽深玄遠之處，探求精微奧妙之理，使無生之理在末法時代得以宣揚，使流離失所的人歸向根本。』於是，他四處遊歷問道，廣泛拜訪精通經律之人。後來，爲了躲避戰亂，他隱居在濩澤。太陽竺法濟和并州支曇在那裡講解《陰持入經》，道安後來也跟隨他們學習。不久，他和同學竺法汰一同在飛龍山休息。沙門僧先道已經在那裡了，他們相見后非常高興，於是共同研究經文，文思妙筆生花。後來，道安在太行山和恒山創立寺廟和佛塔，改變服飾歸順佛法的人遍佈河北。當時，武邑太守盧歆聽說道安清秀有才，派沙門敏去請他講經。道安推辭不掉，只好接受邀請開講。他的名聲和實際相符，道俗都很敬佩他。到了四十五歲時，他又回到冀州，住在受都寺，帶領數百名弟子宣揚佛法。當時，石虎去世，彭城王石遵篡位即位，派遣中使竺昌蒲邀請道安進入華林園，並大興土木修建房舍。道安認為石氏王朝已經到了末期，國家命運岌岌可危，於是向西前往牽口山。直到冉閔之亂爆發，人心惶惶。道安對他的弟子們說：『現在天災、旱災、蝗災、盜賊橫行，聚在一起無法立足，分散開來也不行。』於是，他再次帶領弟子們進入王屋山的女休山。不久，又渡過黃河，依附陸渾山，靠山上的樹木果實為生，修行佛法。不久，慕容俊逼近陸渾，於是道安向南投奔襄陽，走到新野時，他對弟子們說：『現在遭遇兇年，不依靠國主，佛法事業就難以建立。而且教化的推廣，應該廣泛傳播。』 English version: He traveled and studied extensively. Arriving at Ye, he entered the Zhong Temple and encountered Fotucheng (a renowned Buddhist monk). Fotucheng, upon seeing him, sighed in admiration and conversed with him for an entire day. Others, observing his unremarkable appearance, belittled him and found him strange. Fotucheng said, 'This man possesses profound knowledge, beyond your comprehension.' Consequently, Dao'an (the 'he' in the text) became Fotucheng's disciple. Each time Fotucheng lectured on the scriptures, Dao'an could reiterate them. However, the others were not satisfied, saying, 'We must wait for the next time to thoroughly challenge this Kunlunzi (a derogatory term for Dao'an).' When Dao'an lectured again, questions arose from all sides, but Dao'an effortlessly resolved them with ample ability. People at the time said, 'The lacquer Daoist (referring to Dao'an) astonished the neighborhood.' Scholars of the time mostly adhered to hearsay and superficial understanding. Dao'an lamented, 'Although the patriarchs are distant, the profound meaning can be sought. One should thoroughly investigate the deep and remote, explore the subtle and profound, so that the principle of non-birth can be propagated in the degenerate age, and those who have strayed can return to the root.' Therefore, he traveled widely, seeking the Way, and extensively visited those proficient in scriptures and precepts. Later, to evade the turmoil of war, he secluded himself in Huoze. Taiyang Zhufaji and Bingzhou Zhitany lectured on the Yin Chiru Jing (Scripture on the Entry of the Aggregates), and Dao'an later followed them to study. Soon after, he and his fellow student Zhufata rested together on Feilong Mountain. The shramana (Buddhist monk) Sengxian Dao was already there. They were delighted to see each other and together studied the texts, their literary inspiration flourishing. Later, Dao'an established temples and pagodas in the Taihang and Heng Mountains, and those who changed their attire and submitted to the Dharma were prevalent throughout Hebei. At that time, Lu Xin, the governor of Wuyi, heard of Dao'an's refined talent and sent the shramana Min to invite him to lecture. Dao'an could not refuse and accepted the invitation to lecture. His reputation matched reality, and both clergy and laity admired him. At the age of forty-five, he returned to Ji Province and resided in Shoudu Temple, leading hundreds of disciples in propagating the Dharma. At that time, Shi Hu died, and Shi Zun, the Prince of Pengcheng, usurped the throne. He sent the court envoy Zhu Changpu to invite Dao'an to enter the Hualin Garden and extensively construct buildings. Dao'an believed that the Shi dynasty was nearing its end and the fate of the state was precarious, so he headed west to Qiankou Mountain. Until the rebellion of Ran Min erupted, and people were in a state of panic. Dao'an said to his disciples, 'Now there are natural disasters, droughts, locust plagues, and rampant bandits. Gathering together, we cannot stand; scattering, we cannot survive.' Therefore, he once again led his disciples into the Nvxiu Mountain of Wangwu Mountain. Soon after, he crossed the Yellow River and relied on Luhun Mountain, subsisting on the fruits of the mountain trees and practicing the Dharma. Before long, Murong Jun approached Luhun, so Dao'an fled south to Xiangyang. Reaching Xinye, he said to his disciples, 'Now we are encountering a calamitous year. Without relying on the ruler of the state, the affairs of the Dharma will be difficult to establish. Moreover, the propagation of teachings should be widely disseminated.'
【English Translation】 He traveled and studied extensively. Arriving at Ye, he entered the Zhong Temple and encountered Fotucheng (a renowned Buddhist monk). Fotucheng, upon seeing him, sighed in admiration and conversed with him for an entire day. Others, observing his unremarkable appearance, belittled him and found him strange. Fotucheng said, 'This man possesses profound knowledge, beyond your comprehension.' Consequently, Dao'an (the 'he' in the text) became Fotucheng's disciple. Each time Fotucheng lectured on the scriptures, Dao'an could reiterate them. However, the others were not satisfied, saying, 'We must wait for the next time to thoroughly challenge this Kunlunzi (a derogatory term for Dao'an).' When Dao'an lectured again, questions arose from all sides, but Dao'an effortlessly resolved them with ample ability. People at the time said, 'The lacquer Daoist (referring to Dao'an) astonished the neighborhood.' Scholars of the time mostly adhered to hearsay and superficial understanding. Dao'an lamented, 'Although the patriarchs are distant, the profound meaning can be sought. One should thoroughly investigate the deep and remote, explore the subtle and profound, so that the principle of non-birth can be propagated in the degenerate age, and those who have strayed can return to the root.' Therefore, he traveled widely, seeking the Way, and extensively visited those proficient in scriptures and precepts. Later, to evade the turmoil of war, he secluded himself in Huoze. Taiyang Zhufaji and Bingzhou Zhitany lectured on the Yin Chiru Jing (Scripture on the Entry of the Aggregates), and Dao'an later followed them to study. Soon after, he and his fellow student Zhufata rested together on Feilong Mountain. The shramana (Buddhist monk) Sengxian Dao was already there. They were delighted to see each other and together studied the texts, their literary inspiration flourishing. Later, Dao'an established temples and pagodas in the Taihang and Heng Mountains, and those who changed their attire and submitted to the Dharma were prevalent throughout Hebei. At that time, Lu Xin, the governor of Wuyi, heard of Dao'an's refined talent and sent the shramana Min to invite him to lecture. Dao'an could not refuse and accepted the invitation to lecture. His reputation matched reality, and both clergy and laity admired him. At the age of forty-five, he returned to Ji Province and resided in Shoudu Temple, leading hundreds of disciples in propagating the Dharma. At that time, Shi Hu died, and Shi Zun, the Prince of Pengcheng, usurped the throne. He sent the court envoy Zhu Changpu to invite Dao'an to enter the Hualin Garden and extensively construct buildings. Dao'an believed that the Shi dynasty was nearing its end and the fate of the state was precarious, so he headed west to Qiankou Mountain. Until the rebellion of Ran Min erupted, and people were in a state of panic. Dao'an said to his disciples, 'Now there are natural disasters, droughts, locust plagues, and rampant bandits. Gathering together, we cannot stand; scattering, we cannot survive.' Therefore, he once again led his disciples into the Nvxiu Mountain of Wangwu Mountain. Soon after, he crossed the Yellow River and relied on Luhun Mountain, subsisting on the fruits of the mountain trees and practicing the Dharma. Before long, Murong Jun approached Luhun, so Dao'an fled south to Xiangyang. Reaching Xinye, he said to his disciples, 'Now we are encountering a calamitous year. Without relying on the ruler of the state, the affairs of the Dharma will be difficult to establish. Moreover, the propagation of teachings should be widely disseminated.'
咸曰隨法師教。乃令法汰詣楊州曰。彼多君子好尚風流。法和入蜀山水可以修閑。安與弟子慧遠等四百餘人渡河夜行。值雷雨乘電光而進。前行得人家。見門裡有二馬㭿㭿間懸一馬篼可容一斛。安便呼林百升。主人驚出。果姓林名百升。謂是神人。厚相接待。既而弟子問何以知其姓字。安曰。兩木為林篼容百升也。既達襄陽復宣佛法。初經出已久。而舊譯時謬致使深藏隱沒未通。每至講說唯敘大意轉讀而已。安窮覽經典鉤深致遠。其所注般若道行密跡安般諸經。並尋文比句為起盡之義。乃析疑甄解。凡二十二卷。序致淵富妙盡深旨。條貫既敘文理會通。經義克明自安始也。自漢魏迄晉經來稍多。而傳經之人名字弗說。後人追尋莫測年代。安乃總集名目表其時人。詮品新舊撰為經錄眾經有據實由其功。四方學士競往師之。時征西將軍桓朗子鎮江陵。要安暫往。朱序西鎮復請還襄陽。深相結納。序每嘆曰。安法師道學之津樑。澄治之罏肆矣。安以白馬寺狹。乃更立寺名曰檀溪。即清河張殷宅也。大富長者並加贊助。建塔五層起房四百。涼州刺史楊弘忠送銅萬斤。擬為承露盤。安曰。露盤已訖汰公營造。欲回此銅鑄像事可然乎。忠欣而敬諾。於是眾共抽舍助成佛像。光相丈六神好明著。每夕放光徹照堂殿像后。又自行至萬山
。舉邑皆往瞻禮。遷以還寺．安既大愿果成。謂言。夕死可矣。符堅遣使送外國金[竺-二+伯]倚像高七尺．又金坐像．結珠彌勒像．金縷繡像．織成像各一張每講會法聚。輒羅列尊像。佈置幢幡。珠珮迭暉。煙華亂髮。使夫升階履闥者。莫不肅焉盡敬矣。有一外國銅像形制古異。時眾不甚恭重。安曰。像形相致佳。但髻形未稱。令弟子爐治其髻。既而光焰煥炳耀滿一堂。詳視髻中見一舍利。眾咸愧服。安曰。像既靈異不煩複治。乃止。識者咸謂。安知有舍利故出以示眾。時襄陽習鑿齒鋒辯天逸籠罩當時。其先聞安高名。早已致書通好曰。承應真履正。明白內融。慈訓兼照。道俗齊蔭。自大教東流四百餘年。雖蕃王居士時有奉者。而真丹宿川先行上世。道運時遷俗未僉悟。自頃道業之隆。咸無以匹。所謂月光將出靈缽應降。法師任當洪範化洽幽深。此方諸僧咸有思慕。若慶雲東徂摩尼回曜。一躡七寶之座暫現明哲之燈。雨甘露于豐草。植栴檀于江湄。則如來之教復崇於今日。玄波溢漾重蕩於一代矣。文多不悉載。及聞安至止。即往修造。既坐稱言。四海習鑒齒。安曰。彌天釋道安。時人以為名答。齒后餉梨十枚。正值眾食。便手自剖分梨盡人遍無參差者。高平郄超遣使遺米千斛。修書累紙深致慇勤。安答書云。捐米
彌覺有待之為煩。習鑿齒與謝安書云。來此見釋道安。故是遠勝非常道士。師徒數百齋講不倦。無變化伎術可以惑常人之耳目。無重威大勢可以整群小之參差。而師徒肅肅自相尊敬。洋洋濟濟乃是吾由來所未見。其人理懷簡衷多所博涉。內外群書略皆遍睹。陰陽算數亦皆能通。佛經妙義故所遊刃。作義乃似法蘭法道。恨足下不同日而見。其亦每言。思得一敘。其為時賢所重類皆然也。安在樊沔十五載。每歲常再講放光波若。未嘗廢闕。晉孝武皇帝。承風欽德遣使通問。並有詔曰。安法師器識倫通風韻標朗。居道訓俗徽績兼著。豈直規濟當今。方乃陶津來世俸給。一同王公物出所在。時符堅素聞安名。每云。襄陽有釋道安是神器。方欲致之以輔朕躬。后遣符丕南攻襄陽。安與朱序俱獲于堅。堅謂僕射權翼曰。朕以十萬之師取襄陽。唯得一人半。翼曰。誰耶。堅曰。安公一人。習鑿齒半人也。既至住長安五重寺。僧眾數千大弘法化。初魏晉沙門依師為姓故姓各不同。安以為大師之本莫尊釋迦。乃以釋命氏。后獲增一阿含。果稱四河入海無復河名。四姓為沙門皆稱釋種。既懸與經符。遂為永式。安外涉群書善為文章。長安中衣冠子弟為詩賦者。皆依附致譽。時藍田縣得一大鼎容二十七斛。邊有篆銘人莫能識。乃以示安。安云
【現代漢語翻譯】 現代漢語譯本 彌覺認為有所期待就是煩惱的根源。習鑿齒在給謝安的信中說：『來到這裡見到了釋道安（Shi Dao'an，東晉高僧），確實遠遠勝過那些普通的道士。他有數百名弟子，齋戒講經從不懈怠。他沒有變化莫測的伎倆來迷惑普通人的耳目，也沒有強大的權勢來整頓那些參差不齊的群體。但是他的師徒們莊嚴肅穆，互相尊敬，這種景像是我從來沒有見過的。』他胸懷坦蕩，學識淵博，內外典籍幾乎都遍覽過，陰陽術數也都很精通，對於佛經的精妙義理更是運用自如。他所作的義疏，堪比竺法蘭（Zhu Falan，東漢來華僧人）和竺法道（Zhu Fadao，東晉高僧）。遺憾的是我不能和您同一天見到他。他也常常說，希望能有機會和您敘談。當時的名士們都很看重他，情況大抵如此。道安在樊城、沔陽一帶住了十五年，每年都要講兩次《放光般若經》，從未間斷。晉孝武皇帝仰慕他的德行，派使者去慰問他，並且下詔說：『安法師的器識和風度都是人中翹楚，他安居修行，教化世俗，功績顯著。他不僅能匡正當今的社會，還能教化後世。』朝廷給予他的俸祿，和王公一樣，所需之物都由官府供給。當時，符堅（Fu Jian，前秦皇帝）一向聽說過道安的名聲，常說：『襄陽有個釋道安，是國家的寶器。』他想召道安來輔佐自己。後來，符堅派符丕（Fu Pi，前秦將領）南下攻打襄陽，道安和朱序（Zhu Xu，東晉將領）都被符堅俘獲。符堅對僕射權翼（Quan Yi，前秦官員）說：『我用十萬大軍攻取襄陽，只得到了一人半。』權翼問：『是誰呢？』符堅說：『道安一人，習鑿齒算半人。』道安到達長安后，住在五重寺，僧眾數千人，大力弘揚佛法。起初，魏晉時期的沙門都按照老師的姓氏來作為自己的姓氏，所以姓氏各不相同。道安認為，大師的根本莫過於釋迦牟尼（Shakyamuni，佛教創始人），於是用『釋』作為姓氏。後來得到了《增一阿含經》，其中果然有『四河入海，無復河名，四姓為沙門，皆稱釋種』的說法。這與道安的觀點相符，於是就成爲了永久的規範。道安廣泛涉獵各種書籍，擅長寫作文章。長安的士大夫和年輕子弟中，那些寫詩作賦的人，都依附他來獲得名聲。當時，藍田縣得到一個大鼎，能容納二十七斛。鼎的邊緣有篆書銘文，沒有人能認識。於是就拿給道安看。道安說：
【English Translation】 English version Mi Jue (name of a person) considers expectation as the source of vexation. Xi Zaochi (name of a person) wrote to Xie An (name of a person), saying, 'Coming here, I saw Shi Dao'an (Shi Dao'an, a prominent monk of the Eastern Jin Dynasty), who is far superior to ordinary Taoists. He has hundreds of disciples, and he is tireless in fasting and lecturing on scriptures. He has no deceptive tricks to confuse the ears and eyes of ordinary people, nor does he have great power to discipline the unruly masses. However, his disciples are solemn and respectful to each other, a sight I have never seen before.' He has a simple and honest mind, is widely learned, and has read almost all internal and external books. He is also proficient in Yin-Yang calculations and is skilled in the profound meanings of Buddhist scriptures. His commentaries are comparable to Zhu Falan (Zhu Falan, a monk who came to China during the Eastern Han Dynasty) and Zhu Fadao (Zhu Fadao, a prominent monk of the Eastern Jin Dynasty). It is a pity that I cannot meet him on the same day as you. He also often says that he hopes to have the opportunity to talk with you. He is highly regarded by the contemporary scholars, and the situation is generally like this. Dao'an lived in the Fancheng and Mianyang area for fifteen years, and he lectured on the 'Fangguang Bannya Sutra' twice every year without interruption. Emperor Xiaowu of Jin admired his virtue and sent envoys to inquire about him, and issued an edict saying, 'The master Dao'an's talent and demeanor are outstanding among people. He lives in seclusion and cultivates himself, and teaches and transforms the world, and his achievements are remarkable. He can not only rectify the current society, but also teach future generations.' The court gave him the same salary as the princes, and the government supplied all the things he needed. At that time, Fu Jian (Fu Jian, Emperor of the Former Qin Dynasty) had always heard of Dao'an's reputation, and often said, 'Shi Dao'an in Xiangyang is a national treasure.' He wanted to summon Dao'an to assist him. Later, Fu Jian sent Fu Pi (Fu Pi, a general of the Former Qin Dynasty) to attack Xiangyang from the south, and Dao'an and Zhu Xu (Zhu Xu, a general of the Eastern Jin Dynasty) were captured by Fu Jian. Fu Jian said to the servant Quan Yi (Quan Yi, an official of the Former Qin Dynasty), 'I took Xiangyang with an army of 100,000, and only got one and a half people.' Quan Yi asked, 'Who is it?' Fu Jian said, 'Dao'an is one person, and Xi Zaochi is half a person.' After Dao'an arrived in Chang'an, he lived in the Fivefold Temple, with thousands of monks, and vigorously promoted Buddhism. At first, the Shamen of the Wei and Jin Dynasties used the surnames of their teachers as their own surnames, so the surnames were different. Dao'an believed that the root of the great master was no more honorable than Shakyamuni (Shakyamuni, the founder of Buddhism), so he used 'Shi' as the surname. Later, he obtained the 'Ekottara Agama Sutra', which indeed stated that 'the four rivers enter the sea, and there are no more river names, and the four castes become Shamen, and all are called Shi.' This was in line with Dao'an's view, so it became a permanent norm. Dao'an widely read various books and was good at writing articles. Among the scholars and young people in Chang'an, those who wrote poems and essays relied on him to gain fame. At that time, Lantian County obtained a large cauldron that could hold twenty-seven hu. There were inscriptions in seal script on the edge of the cauldron, and no one could recognize them. So they took it to Dao'an to see. Dao'an said:
。此古篆書。云魯襄公所鑄。乃寫為隸文。又有人持一銅斛。於市賣之。其形正圓。下向為鬥。橫樑昂者為斗低者為合。梁一頭為籥。籥同鐘容半合。邊有篆銘。堅以問安。安云。此王莽自言出自舜皇龍集戊辰改正即真。以同律量布之四方。欲小大器鈞令天下取平焉。其多聞廣識如此。堅敕學士內外有疑皆師于安。故京兆為之語曰。學不師安義不中難。初堅承石氏之亂。至是民戶殷富四方略定。東極滄海西並龜茲。南苞襄陽北盡沙漠。唯建業一隅未能[掜-臼+?]伏。堅每與侍臣談話。未嘗不欲平一江左以晉帝為僕射謝安為侍中。堅弟平陽公融及朝臣石越原紹等。並切諫終不能回。眾以安為堅所信敬。乃共請曰。主上將有事東南。公何不能為蒼生致一言耶。會堅出東苑命安升輦同載。僕射權翼諫曰。臣聞天子法駕侍中陪乘。道安毀形寧可參廁。堅勃然作色曰。安公道德可尊。朕以天下不易。輿輦之榮未稱其德。即敕僕射扶安登輦。俄而顧謂安曰。朕將與公南遊吳越整六師而巡狩涉會稽以觀滄海。不亦樂乎。安對曰。陛下應天御世。有八州之貢富。居中土而制四海。宜棲神無為與堯舜比隆。今欲以百萬之師求厥田下下之上。且東南區地地卑氣厲。昔舜禹游而不反。秦皇適而不歸。以貧道觀之。非愚心所同也。平陽公懿
戚石越重臣。並謂不可。猶尚見拒。貧道輕淺言必不允。既荷厚遇故盡丹誠耳。堅曰。非為地不廣民不足治也。將簡天心明大運所在耳。順時巡狩亦著前典。若如來言則帝王無省方之文乎。安曰。若鑾駕必動。可先幸洛陽[掜-臼+?]威蓄銳。傳檄江南。如其不服伐之未晚。堅不從。遣平陽公融等。精銳二十五萬為前鋒。堅躬率步騎六十萬到。頃晉遣征虜將軍謝石徐州刺史謝玄拒之。堅前軍大潰於八公。西晉軍逐北三十餘里。死者相枕。融馬倒殞首。堅單騎而遁如所諫焉。安常注諸經恐不合理。乃誓曰。若所說不堪遠理。愿見瑞相。乃夢見胡道人頭白眉毛長。語安云。君所注經殊合道理。我不得入泥洹住在西域。當相助弘通可時時設食。后十誦律至。遠公乃知。和上所夢賓頭盧也。於是立座飯之。處處成則。安既德為物宗學兼三藏。所制僧尼軌範佛法憲章。條為三例。一曰行香定座上講經上講之法。二曰常日六時行道飲食唱時法。三曰布薩差使悔過等法。天下寺舍遂則而從之。安每與弟子法遇等。于彌勒前。立誓願生兜率。后至秦建元二十一年正月二十七日。忽有異僧形甚庸陋。來寺寄宿。寺房既迮處之講堂。時維那直殿。夜見此僧從窗隙出入。遽以白安。安驚起禮訊問其來意。答云相為而來。安曰。自惟罪深詎可
【現代漢語翻譯】 現代漢語譯本 戚石越（人名）等重臣都認為不可行，但苻堅仍然不聽勸阻。貧僧地位卑微，所說的話一定不會被採納。既然承蒙您如此厚待，所以才竭盡誠意進諫。』苻堅說：『不是因為土地不夠廣闊，百姓不夠治理。而是要考察天意，明白大運在哪裡。順應時勢進行巡狩，也是古代典籍中記載的。如果按照你說的，那麼帝王就沒有巡視地方的禮儀了嗎？』釋道安說：『如果陛下一定要出動鑾駕，可以先到洛陽（地名）積蓄力量，然後向江南發佈檄文。如果他們不服從，再討伐也不晚。』苻堅不聽從，派遣平陽公苻融（人名）等率領精銳部隊二十五萬作為前鋒，苻堅親自率領步兵和騎兵六十萬到達。不久，晉朝派遣征虜將軍謝石（人名）、徐州刺史謝玄（人名）抵禦他們。苻堅的前軍在八公山（地名）大敗，西晉軍隊追擊潰敗的敵軍三十多里，死者相互枕藉。苻融戰馬倒地，身首異處。苻堅獨自騎馬逃走，正如釋道安所勸諫的那樣。釋道安經常註釋各種佛經，擔心不符合佛理，於是發誓說：『如果我所說的經義不符合深遠的道理，希望能夠見到瑞相。』於是夢見一個胡人道人，頭髮雪白，眉毛很長，對釋道安說：『你所註釋的經書非常符合道理。我不能進入涅槃，住在西域，應當幫助你弘揚佛法，可以時常設齋供養我。』後來，《十誦律》傳到，遠公（慧遠）才知道，和上所夢見的是賓頭盧尊者（Pin-to-lou，十六羅漢之一）。於是設立座位供養他，處處都成為規矩。釋道安既有德行，成為人們的楷模，學問又兼通三藏（佛教經典的總稱），所制定的僧尼規範和佛法**，分為三個方面：一是行香、定座、上講經的儀軌；二是常日六時行道、飲食、唱時的儀軌；三是布薩、差使、悔過等的儀軌。天下的寺廟都遵循這些儀軌。釋道安經常與弟子法遇（人名）等在彌勒佛（Maitreya）像前立下誓願，希望往生兜率天（Tusita）。後來到了秦建元二十一年正月二十七日，忽然有一個外貌庸俗醜陋的異僧來到寺廟寄宿。寺廟的房間狹窄，就安排他住在講堂。當時維那（寺院職務）在值殿時，夜裡看見這個僧人從窗戶縫隙出入。急忙告訴釋道安，釋道安驚醒后禮拜訊問他的來意，僧人回答說是來幫助他的。釋道安說：『我自己認為罪孽深重，怎麼可以……』
【English Translation】 English version Qi Shi Yue (name), along with other important ministers, all advised against it, but Fu Jian (name) still refused to listen. 'This humble monk's position is lowly, and my words will certainly not be heeded. Since I have received such generous treatment from you, I am exhausting my sincerity to advise you.' Fu Jian said, 'It is not because the land is not vast enough or the people are not enough to govern. It is to examine the will of Heaven and understand where the great destiny lies. Following the times to conduct a tour of inspection is also recorded in ancient classics. If it is as you say, then would the emperor have no ceremony of inspecting the regions?' Shi Dao An (name) said, 'If Your Majesty must move the imperial carriage, you can first go to Luoyang (place name) to accumulate strength, and then issue a proclamation to Jiangnan (region). If they do not submit, it will not be too late to conquer them.' Fu Jian did not listen and sent Pingyang Gong Fu Rong (name) and others to lead 250,000 elite troops as the vanguard, and Fu Jian personally led 600,000 infantry and cavalry to arrive. Soon, the Jin Dynasty sent General Zheng Lu Xie Shi (name) and the Governor of Xuzhou Xie Xuan (name) to resist them. Fu Jian's vanguard was defeated at Bagong Mountain (place name), and the Western Jin army pursued the defeated enemy for more than thirty miles, with the dead piled upon each other. Fu Rong's horse fell, and his head was severed. Fu Jian fled alone on horseback, just as Shi Dao An had advised. Shi Dao An often annotated various Buddhist scriptures, fearing that they did not conform to Buddhist principles, so he vowed, 'If the meaning of the scriptures I have explained does not conform to profound principles, I hope to see an auspicious sign.' Then he dreamed of a Hu (non-Han) Taoist, with white hair and long eyebrows, who said to Shi Dao An, 'The scriptures you have annotated are very much in accordance with the truth. I cannot enter Nirvana and live in the Western Regions. I should help you propagate the Dharma, and you can often set up offerings for me.' Later, the 'Ten Recitation Vinaya' arrived, and Yuan Gong (Huiyuan, name) realized that the monk he had dreamed of was Venerable Pindola (Pin-to-lou). So he set up a seat to offer him food, and everywhere became the norm. Shi Dao An had both virtue, becoming a model for people, and learning, being proficient in the Tripitaka (the general term for Buddhist scriptures). The monastic rules and Buddhist practices he formulated were divided into three aspects: first, the rituals for burning incense, setting seats, and lecturing on scriptures; second, the rituals for practicing the Way, eating, and chanting the time six times a day; and third, the rituals for Posadha ( 布薩 ), assigning tasks, and repenting. Temples all over the world followed these rituals. Shi Dao An often made vows with his disciples Fa Yu (name) and others before the statue of Maitreya (Maitreya), hoping to be reborn in Tushita Heaven (Tusita). Later, on the twenty-seventh day of the first month of the twenty-first year of Jianyuan in the Qin Dynasty, suddenly a strange monk with a vulgar and ugly appearance came to the temple to stay. The rooms of the temple were narrow, so he was arranged to live in the lecture hall. At that time, the Vina (temple position) was on duty in the hall and saw this monk entering and exiting through the cracks in the window at night. He hurriedly told Shi Dao An, who woke up in surprise and bowed to ask his intention. The monk replied that he had come to help him. Shi Dao An said, 'I myself think that my sins are deep, how can I...'
度脫。彼答云。甚可度耳。然須臾浴聖僧情願必果。具示浴法。安請問來生所往處。彼乃以手虛撥天之西北。即見云開。備睹兜率妙勝之報。爾夕大眾數十人悉皆同見。安后營浴具。見有非常小兒伴侶數十來入寺戲須臾就浴。果是聖應也。至其年二月八日。忽告眾曰。吾當去矣。是日齋畢無疾而卒。葬城內五級寺中。是歲晉太元十年也。年七十二。未終之前隱士王嘉往候安。安曰。世事如此行將及人。相與去乎。嘉曰。誠如所言。師並前行。仆有小債未了不得俱去。及姚萇之得長安也。嘉時故在城內。萇與符登相持甚久。萇乃問嘉。朕當得登不。答曰。略得。萇怒曰。得當言得。何略之有。遂斬之。此嘉所謂負債者也。萇死後其子興方殺登。興字子略。即嘉所謂略得者也。嘉字子年。洛陽人也。形貌鄙陋似若不足。本滑稽好語笑。然不食五穀清虛服氣。人咸宗而事之。往問善惡。嘉隨而應答。語則可笑。狀如調戲。辭似讖記。不可領解。事過多驗。初養徒于加眉谷中。符堅遣大鴻臚徴不就。及堅將欲南征遣問休否。嘉無所言。乃乘使者馬。佯向東行數百步。因落靴帽解棄衣服奔馬而還。以示堅壽春之敗。其先見如此。及姚萇害嘉之日。有人于壟上見之。乃遺書于萇安之潛契神人皆此類也。安先聞羅什在西國。思共講析
每勸堅取之。什亦遠聞安風。謂是東方聖人。恒遙而禮之。初安生而便左臂有一皮廣寸許。著臂捋可得上下之。唯不得出手。又肘外有方肉。上有通文。時人謂之為印手菩薩。安終后十六年。什公方至。什恨不相見悲恨無極。安既篤好經典志在宣法。所請外國沙門僧伽提婆曇摩難提及僧伽跋澄等。譯出衆經百餘萬言。常與沙門法和詮定音字詳核文旨新出眾經於是獲正。孫綽為名德沙門論。自云。釋道安博物多才通經名理。又為之贊曰。物有廣贍。人固多宰。淵淵釋安。專能兼倍。飛聲汧隴。馳名淮海。形雖草化。猶若常在。有別記云。河北別有竺道安。與釋道安齊名。謂習鑿齒致書于竺道安。道安本隨師姓。竺后改為釋。世見其二姓。因謂為兩人。謬矣。
釋法和。榮陽人也。少與安公同學。以恭讓知名善能標明論綱解悟疑滯。因石氏之亂率徒入蜀。巴漢之士慕德成群。聞襄陽陷沒。自蜀入關住陽平寺。後於金輿谷設會。與安公共登山嶺極目周睇。既而悲曰。此山高聳游望者多。一從此化竟測何之。安曰。法師持心有在何懼後生。若慧心不萌斯可悲矣。后與安公詳定新經參正文義。頃之偽晉王姚緒請住蒲坂講說。其後少時敕語弟子。俗內煩惱苦累非一。乃正衣服繞佛禮拜還坐本處。以衣矇頭奄然而卒。時年八十
【現代漢語翻譯】 現代漢語譯本： 每次他勸人堅定地接受佛法。鳩摩羅什（Kumārajīva）也遠在安息國就聽說了道安（Shi Dao An）的名聲，認為他是東方的聖人，經常遙遠地向他致敬。當初道安出生時，左臂上就有一塊大約一寸見方的面板，貼著手臂捋可以上下移動，唯獨不能伸出手。而且肘部外側有一塊方形的肉，上面有紋路相通，當時的人們稱他為印手菩薩。道安去世后十六年，鳩摩羅什才來到，鳩摩羅什遺憾未能見到他，悲痛至極。道安既篤信經典，又立志宣揚佛法，所以請來外國沙門僧伽提婆（Saṃghadeva）、曇摩難提（Dharmānandi）以及僧伽跋澄（Saṃghabhadra）等人，翻譯出眾多經典，總計一百多萬字。他經常與沙門法和（Fa He）一起詮釋確定音韻文字，詳細覈對文句旨意，新翻譯出的眾多經典因此得以正確。孫綽（Sun Chuo）寫了《名德沙門論》，自稱：『釋道安博學多才，通曉經書名理。』又為他作贊說：『事物有廣博的包容，人本來就應該具備多種才能。淵博的釋道安，專一的能力加倍。名聲飛揚于汧水、隴山一帶，名聲馳騁于淮河、海邊。形體雖然像草一樣腐化，但他的精神仍然像常在一樣。』有其他記載說，河北另有一位竺道安，與釋道安齊名，說習鑿齒（Xi Zaochi）曾致書于竺道安。道安本來隨從老師的姓氏為竺，後來改為釋。世人見到他有兩個姓氏，因此認為他們是兩個人，這是錯誤的。 釋法和，是榮陽人。年輕時與道安公一起學習，以恭敬謙讓而聞名，善於標明論綱，解釋疑難。因為石氏之亂，率領弟子進入蜀地。巴郡、漢中一帶的人士仰慕他的德行，成群結隊地追隨他。聽說襄陽陷落，便從蜀地進入關中，住在陽平寺。後來在金輿谷設會，與道安公一起登上山嶺，極目遠眺。之後悲傷地說：『這座山高聳，遊覽觀望的人很多，一旦從此化為灰燼，最終將歸於何處呢？』道安說：『法師保持著堅定的信念，何必害怕後世？如果智慧之心不萌發，那才可悲啊。』後來與道安公一起詳細審定新翻譯的經典，參考校正文句含義。不久，偽晉王姚緒（Yao Xu）請他住在蒲坂講經說法。之後不久，他告誡弟子說：『世俗之內的煩惱痛苦很多，不是一件兩件。』於是整理好衣服，繞佛禮拜，回到原來的座位，用衣服矇住頭，安然而逝，當時年齡八十歲。
【English Translation】 English version: He always encouraged people to firmly embrace the Dharma. Kumārajīva (Kumārajīva), even from afar in Anxi (Parthia), had heard of Shi Dao An's (Shi Dao An) reputation, considering him a sage of the East, and often paid homage to him from afar. Initially, when Dao An was born, he had a piece of skin about an inch square on his left arm, which could be moved up and down along the arm, but he could not extend his hand. Also, there was a square piece of flesh outside his elbow, with interconnected lines on it, which people at the time called the 'Hand-Imprinted Bodhisattva.' Sixteen years after Dao An's death, Kumārajīva arrived, and Kumārajīva regretted not meeting him, feeling extremely sorrowful. Dao An, being devoted to the scriptures and determined to propagate the Dharma, invited foreign śramaṇas Saṃghadeva (Saṃghadeva), Dharmānandi (Dharmānandi), and Saṃghabhadra (Saṃghabhadra), among others, to translate numerous scriptures, totaling over a million words. He often worked with the śramaṇa Fa He (Fa He) to interpret and determine the phonetics and characters, carefully verifying the meaning of the sentences, so that the newly translated scriptures could be accurate. Sun Chuo (Sun Chuo) wrote 'A Discourse on Eminent Śramaṇas,' claiming: 'Shi Dao An is erudite and talented, knowledgeable in scriptures and principles.' He also wrote a eulogy for him, saying: 'Things have broad inclusiveness, and people should naturally possess multiple talents. The profound Shi Dao An has doubled his singular ability. His fame flies over the Qian and Long regions, and his name gallops along the Huai River and the sea. Although his form decays like grass, his spirit remains as if always present.' Other records state that there was another Zhu Dao An in Hebei, who was as famous as Shi Dao An, saying that Xi Zaochi (Xi Zaochi) had written to Zhu Dao An. Dao An originally followed his teacher's surname, Zhu, but later changed it to Shi. People saw that he had two surnames, so they thought they were two people, which is a mistake. Shi Fa He was a native of Rongyang. In his youth, he studied with Dao An, known for his respect and humility, and was good at clarifying the outlines of arguments and resolving doubts. Because of the Shi clan's rebellion, he led his disciples into Shu. The people of Ba and Han admired his virtue and followed him in droves. Hearing that Xiangyang had fallen, he entered Guanzhong from Shu and lived in Yangping Temple. Later, he held a gathering in Jinyu Valley, and together with Dao An, they climbed the mountains and gazed into the distance. Afterward, he said sadly: 'This mountain is towering, and many people come to visit and look out, but once it turns to ashes from here, where will it ultimately go?' Dao An said: 'Master, you maintain a firm belief, why fear the afterlife? It is only sad if the heart of wisdom does not sprout.' Later, he worked with Dao An to carefully review the newly translated scriptures, referencing and correcting the meaning of the sentences. Soon after, the pseudo-Jin king Yao Xu (Yao Xu) invited him to live in Puban to preach the Dharma. Not long after, he told his disciples: 'The troubles and sufferings within the secular world are many, not just one or two.' So he tidied his clothes, circumambulated the Buddha, paid homage, returned to his original seat, covered his head with his clothes, and passed away peacefully, at the age of eighty.
矣。
竺僧朗。京兆人也。少而遊方問道。長還關中專當講說。嘗與數人同共赴請。行至中途忽告同輩曰。君等寺中衣物似有竊者。如言即反果有盜焉。由其相語故得無失。朗常蔬食布衣。志耽人外。以偽秦符健皇始元年。移卜泰山。與隱士張忠為林下之契。每共遊處。忠后為符堅所徴。行至華陰山而卒。朗乃于金輿谷崑崙山中。別立精舍。猶是泰山西北之一巖也。峰岫高險水石宏壯。朗創筑房室制窮山美。內外屋宇數十餘區聞風而造者百有餘人。朗孜孜訓誘勞不告倦。秦主符堅欽其德素遣使徴請。朗同辭老疾乃止。於是月月修書．䞋遺。堅后沙汰眾僧。乃別詔曰。朗法師戒德冰霜學徒清秀。崑崙一山不在搜例。及後秦姚興亦佳嘆重。燕主慕容德欽朗名行。假號東齊王。給以二縣租稅。朗讓王而取租稅為興福業。晉孝武致書遺。魏主拓跋圭亦送書致物．其為時人所敬如此。此谷中舊多虎災。常執仗結群而行。及朗居之猛獸歸伏。晨行夜往道俗無滯。百姓咨嗟稱善無極。故奉高人至今。猶呼金輿谷為朗公谷也。凡有來詣朗者。人數多少未至一日輒以逆知。使弟子為具飲食。必如言果至。莫不嘆其有預見之明矣。后卒于山中。春秋八十有五。時泰山復有支僧敦者。本冀州人。少游汧隴長曆荊雍。妙通大乘兼善數論。
【現代漢語翻譯】 現代漢語譯本：
竺僧朗（Zhu Senglang），京兆（今西安附近）人。他年輕時四處遊歷問道，長大后回到關中，專門從事講經說法。有一次，他與幾個人一同應邀赴齋，走到半路忽然告訴同伴說：『你們寺院裡的衣物好像有被盜的。』結果正如他所說，返回後果然發現有盜賊，因為他事先告知，所以沒有造成損失。僧朗平時吃素，身穿布衣，一心向往世外。在偽秦符健皇始元年，他遷居到泰山。與隱士張忠結為林下之交，經常一起遊玩。後來張忠被符堅徵召，走到華陰山去世。僧朗於是在金輿谷崑崙山中，另外建立精舍，那裡是泰山西北的一個山巖。山峰高聳險峻，水石雄偉壯麗。僧朗建立房屋，窮盡山中美景，內外屋宇有幾十余處，聞風而來的人有一百多人。僧朗孜孜不倦地訓導他們，從不感到疲倦。秦主符堅欽佩他的德行，派使者徵召他，僧朗以年老多病為由推辭了。於是符堅每月都寫信並贈送禮物。符堅後來篩選僧人，特地下詔說：『朗法師戒律嚴明如冰霜，學徒清秀。崑崙山一帶不在搜查之列。』後秦姚興也讚歎敬重他。燕主慕容德欽佩僧朗的名聲和德行，假稱他為東齊王，並給予兩個縣的租稅。僧朗推辭了王位，而收取租稅用來興辦佛事。晉孝武帝寫信贈送禮物，魏主拓跋圭也送書致物，他被當時的人所敬重就是這樣。這個山谷中以前有很多虎患，人們經常拿著武器結伴而行。等到僧朗居住在這裡后，猛獸都歸順潛伏起來，早晚行走，僧俗都沒有阻礙。百姓讚歎稱善，沒有窮盡。所以奉高人至今還稱金輿谷為朗公谷。凡是有來拜訪僧朗的人，無論人數多少，不到一天他就能預先知道，讓弟子準備飲食，必定如他所說的那樣。人們無不讚嘆他有預見之明。後來他去世在山中，享年八十五歲。當時泰山還有一位支僧敦（Zhi Sengdun），原本是冀州人，年輕時遊歷汧隴，長大后歷經荊雍，精通大乘佛法，也擅長數論。
【English Translation】 English version:
Zhu Senglang (Zhu Senglang), was a native of Jingzhao (near present-day Xi'an). In his youth, he traveled far and wide seeking the Way. When he grew older, he returned to Guanzhong, specializing in lecturing and expounding the Dharma. Once, he and several others were invited to a feast. On the way, he suddenly told his companions, 'It seems that the clothing and belongings in your monastery have been stolen.' As he said, upon returning, they indeed found thieves. Because he had forewarned them, they suffered no loss. Senglang usually ate vegetarian food and wore cloth garments, his mind absorbed in the transcendent. In the first year of Emperor Shi of the Pseudo-Qin Dynasty under Fu Jian, he moved to Mount Tai. He formed a hermitage pact with the recluse Zhang Zhong, often spending time together. Later, Zhang Zhong was summoned by Fu Jian, but he died at Mount Huayin. Senglang then established a hermitage in the Kunlun Mountains of Jinyu Valley, which was a rock in the northwest of Mount Tai. The peaks were high and precipitous, and the water and rocks were magnificent. Senglang built houses, exhausting the beauty of the mountains. There were dozens of houses inside and outside, and more than a hundred people came upon hearing of him. Senglang tirelessly taught and guided them, never weary. The Qin ruler Fu Jian admired his virtue and sent an envoy to summon him, but Senglang declined, citing old age and illness. Therefore, Fu Jian sent letters and gifts every month. Later, Fu Jian screened the monks and issued a special edict saying, 'The Dharma Master Lang's precepts are as pure as ice and frost, and his disciples are refined and outstanding. The Kunlun Mountains are not subject to the search.' Later, Yao Xing of the Later Qin Dynasty also admired and respected him. Murong De, the ruler of Yan, admired Lang's reputation and conduct, falsely naming him the King of Eastern Qi and granting him the taxes of two counties. Lang declined the title of king but took the taxes to promote Buddhist activities. Emperor Xiaowu of the Jin Dynasty sent letters and gifts, and the Wei ruler Tuoba Gui also sent letters and objects. He was respected by the people of that time in this way. This valley used to have many tiger plagues, and people often traveled in groups with weapons. After Lang lived here, the fierce beasts submitted and hid, and both monks and laypeople could travel without hindrance day and night. The people praised and admired him endlessly. Therefore, the people of Fenggao still call Jinyu Valley Langgong Valley to this day. Whenever people came to visit Lang, no matter how many there were, he would know in advance within a day and have his disciples prepare food and drink, just as he had said. Everyone praised his foresight. Later, he died in the mountains at the age of eighty-five. At that time, there was also Zhi Sengdun (Zhi Sengdun) in Mount Tai, originally from Jizhou. In his youth, he traveled through Qianlong, and when he grew up, he traveled through Jingyong. He was proficient in Mahayana Buddhism and also skilled in numerology.
著人物始義論。亦行於世矣。
竺法汰。東莞人。少與道安同學。雖才辯不逮而姿貌過之。與道安避難行至新野。安分張徒眾命汰下京臨別謂安曰。法師儀軌西北下座弘教東南。江湖道術此焉相望矣。至於高會凈因。當期之歲寒耳。於是分手泣涕而別。乃與弟子曇一曇二等四十餘人。沿江東下。遇疾停陽口。時桓溫鎮荊州。遣使要過供事湯藥。安公又遣弟子慧遠。下荊問疾。汰病小愈詣溫。溫欲共汰久語。先對諸賓未及前汰。汰既疾勢未歇不堪久坐。乃乘輿歷廂回出。相聞與溫曰。風痰忽發不堪久語。比當更造。溫匆匆起出接與歸焉。汰形長八尺風姿可觀。含吐蘊藉詞若蘭芳。時沙門道恒頗有才力。常執心無義大行荊土。汰曰。此是邪說應須破之。乃大集名僧令弟子曇一難之。據經引理析駁紛紜。恒仗其口辯不肯受屈。日色既暮。明旦更集慧遠就席。設難數番關責鋒起。恒自覺義途差異。神色微動。麈尾扣案未即有答。遠曰。不疾而速。杼軸何為。座者皆笑矣。心無之義於此而息。汰下都止瓦官寺。晉太宗簡文皇帝深相敬。重請講放光經。開題大會。帝親臨幸。王侯公卿莫不畢集。汰形解過人流名四遠。開講之日黑白觀聽士女成群。及咨稟門徒以次駢席。三吳負帙至者千數。瓦官寺本是河內山玩公。墓為陶處。
【現代漢語翻譯】 現代漢語譯本： 《著人物始義論》也流傳於世。
竺法汰（Zhu Fatai），東莞人。年輕時與道安（Dao An）一起學習。雖然才辯不如道安，但容貌超過他。與道安為避難而行至新野。道安分派徒眾，命竺法汰前往建康（今南京），臨別時對道安說：『法師的儀軌適合在西北傳播，我則在東南弘揚教法。江湖上的道術，將在此互相觀望。至於高層次的佛法聚會，當期待在歲寒之時相見。』於是分手，哭泣著告別。竺法汰於是與弟子曇一（Tan Yi）、曇二（Tan Er）等四十餘人，沿長江東下。途中生病，停留在陽口。當時桓溫（Huan Wen）鎮守荊州，派使者邀請他前去供養，並提供湯藥。道安又派弟子慧遠（Hui Yuan）前往荊州問候病情。竺法汰病情稍有好轉后，前往拜訪桓溫。桓溫想與竺法汰長談，但因先要招待其他賓客，未能立即上前。竺法汰因病勢未消，無法久坐，於是乘坐轎子繞過廂房離開。並告知桓溫說：『風痰突然發作，無法久談，日後當再來拜訪。』桓溫匆忙起身相送。竺法汰身材高大，風度翩翩，言談舉止文雅，如蘭花般芬芳。當時沙門道恒（Dao Heng）頗有才華，常在荊州大力宣揚『心無義』。竺法汰說：『這是邪說，應當破斥。』於是召集眾多名僧，讓弟子曇一與他辯論。曇一引經據典，分析駁斥，辯論紛紛。道恒仗著口才，不肯認輸。直到日色已晚，約定明日再辯。慧遠也加入辯論，提出多次質問，言辭犀利。道恒自覺義理有所差異，神色微動，用拂塵敲擊桌案，一時無語。慧遠說：『不疾而速，杼軸何為？』在座的人都笑了。『心無義』的說法就此停止。竺法汰前往建康，住在瓦官寺。晉簡文帝（Emperor Jianwen of Jin）非常敬重他，請他講解《放光經》。開講之日，皇帝親自駕臨，王侯公卿無不畢集。竺法汰的形貌出衆，名聲遠揚。開講之日，僧俗聽眾，士女成群。前來請教的門徒依次排列座位，三吳地區揹著經書前來的人數以千計。瓦官寺原本是河內山玩公的墓地，後來被陶淵明（Tao Yuanming）作為隱居之所。
【English Translation】 English version: 'The Treatise on the Original Meaning of Personalities' also circulated in the world.
Zhu Fatai (竺法汰, a Buddhist monk), a native of Dongguan, studied with Dao An (道安, a prominent Buddhist monk) in his youth. Although he was not as eloquent as Dao An, he surpassed him in appearance. To escape from turmoil, he and Dao An traveled to Xinye. Dao An divided his followers, ordering Zhu Fatai to go to Jiankang (建康, present-day Nanjing). Before parting, he said to Dao An: 'Your methods are suitable for propagation in the northwest, while I will promote the teachings in the southeast. The doctrines of the Jianghu (江湖, literally 'rivers and lakes', referring to the wider world) will observe each other here. As for high-level Buddhist gatherings, let us look forward to meeting in the cold season.' Thus, they parted with tears. Zhu Fatai then traveled east along the Yangtze River with his disciples Tan Yi (曇一) and Tan Er (曇二), and others, numbering more than forty. He fell ill and stopped at Yangkou. At that time, Huan Wen (桓溫, a powerful general) was stationed in Jingzhou, and sent messengers to invite him to come and be supported, providing medicine and care. Dao An also sent his disciple Hui Yuan (慧遠, a renowned Buddhist monk) to Jingzhou to inquire about his illness. After Zhu Fatai's condition improved slightly, he visited Huan Wen. Huan Wen wanted to talk with Zhu Fatai for a long time, but because he had to entertain other guests first, he could not immediately approach him. Zhu Fatai, still weakened by his illness, could not sit for long, so he took a sedan chair and went around the side room to leave. He informed Huan Wen, saying: 'The phlegm has suddenly flared up, making it impossible to talk for long. I will visit again later.' Huan Wen hurriedly got up to see him off. Zhu Fatai was tall, with a graceful demeanor, and his speech was elegant, like the fragrance of orchids. At that time, the Shramana Dao Heng (道恒, a Buddhist monk) was quite talented and often vigorously promoted the 'Meaning of No-Mind' in Jingzhou. Zhu Fatai said: 'This is a heretical doctrine and should be refuted.' So he gathered many famous monks and had his disciple Tan Yi debate with him. Tan Yi cited scriptures and reasoned, analyzing and refuting, and the debate was intense. Dao Heng relied on his eloquence and refused to admit defeat. As the day grew late, they agreed to debate again the next day. Hui Yuan also joined the debate, raising many questions with sharp words. Dao Heng felt that his doctrine was different, his expression changed slightly, and he tapped the table with his whisk, speechless for a moment. Hui Yuan said: 'Not fast but quick, what is the shuttle for?' Those present all laughed. The doctrine of 'No-Mind' ceased there. Zhu Fatai went to Jiankang and stayed at Waguan Temple. Emperor Jianwen of Jin (晉簡文帝) greatly respected him and invited him to lecture on the 'Fangguang Jing' (放光經, the Sutra of the放光般若). On the day of the lecture, the emperor himself came, and all the princes and dukes gathered. Zhu Fatai's appearance was outstanding, and his reputation spread far and wide. On the day of the lecture, monks and laypeople, men and women, gathered in crowds. The disciples who came to ask for instruction were seated in order, and thousands of people from the Sanwu (三吳, the region south of the Yangtze River delta) area came with their scriptures. Waguan Temple was originally the tomb of Shan Wan Gong (山玩公) of Henan, and later Tao Yuanming (陶淵明, a famous poet) used it as a place of seclusion.
晉興寧中沙門慧力啟乞為寺止有堂塔而已。及汰居之更拓房宇修立眾業。又起重門以可地勢。汝南世子司馬綜第去寺近。遂侵掘寺側重門淪陷。汰不介懷。綜乃感悟躬往悔謝。汰臥與相見。傍若無人。領軍王洽東亭王珣太傅謝安並欽敬無極。臨亡數日忽覺不悆。乃語弟子。吾將去矣。以晉太元十二年卒。春秋六十有八。烈宗孝武詔曰。汰法師道播八方澤流後裔。奄爾喪逝痛貫於懷可賻錢十萬喪事所須隨由備辦。孫綽為之贊曰。悽風拂林。鳴弦映壑。爽爽法汰。校德無怍。汰弟子曇一曇二。並博練經義。又善老易。風流趣好與慧遠齊名。曇二少卒。汰哭之慟曰。天喪回也。汰所著義疏。並與郄超書論本無義。皆行於世。或有言曰。汰是安公弟子者非也。
釋僧先。冀州人。常山淵公弟子。性純素有貞操。為沙彌時與道安相遇于逆旅。安時亦未受具戒。因共披陳志慕神氣慷慨。臨別相謂曰。若俱長大勿忘同遊。先受戒已后勵行精苦。學通經論值石氏之亂隱於飛龍山。游想巖壑得志禪慧。道安后復從之。相會欣喜。謂昔誓始從。因共披文屬思。新悟尤多。安曰。先舊格義于理多違先曰。且當分折逍遙。何容是非先達。安曰。弘贊理教宜令允愜。法鼓競鳴何先何后。先乃與汰等。南遊晉平講道弘化。后還襄陽遇疾而卒。
【現代漢語翻譯】 現代漢語譯本： 晉興寧年間，沙門釋道汰（Shi Daotai，人名）開始請求擴建寺廟，當時寺廟只有殿堂和佛塔。等到釋道汰住持寺廟后，他進一步擴建了房屋，修建了各種設施。又因為地勢原因，建造了重門。汝南王司馬綜（Sima Zong，人名）的府邸離寺廟很近，於是侵佔並挖掘了寺廟一側的土地，導致重門倒塌。釋道汰並不介意。司馬綜因此感動醒悟，親自前去謝罪。釋道汰躺著與他相見，旁若無人。領軍將軍王洽（Wang Qia，人名）、東亭侯王珣（Wang Xun，人名）、太傅謝安（Xie An，人名）都非常欽佩敬重他。臨終前幾天，忽然感到不適，於是告訴弟子：『我將要離開了。』在晉太元十二年去世，享年六十八歲。孝武帝下詔說：『釋道汰法師的道行傳播四方，恩澤流傳後世。突然去世，悲痛之情貫穿於心，可以賞賜錢十萬，喪事所需之物，都由官府備辦。』孫綽（Sun Chuo，人名）為他寫了贊文說：『淒涼的風吹拂樹林，鳴響的琴聲映襯山谷。光明磊落的釋道汰，道德高尚無愧於人。』釋道汰的弟子釋曇一（Shi Tan Yi，人名）和釋曇二（Shi Tan Er，人名）都博學精通佛經義理，又擅長老莊和《周易》。風流倜儻的志趣愛好與慧遠（Hui Yuan，人名）齊名。釋曇二早逝，釋道汰哭得很悲痛，說：『這是上天奪走了我的回也（顏回，孔子弟子）。』釋道汰所著的義疏，以及與郄超（Qie Chao，人名）書信討論的『本無義』，都在世上流傳。有人說釋道汰是安公（道安，Dao An，人名）的弟子，這是不對的。
釋僧先（Shi Seng Xian，人名），冀州人，是常山淵公（Changshan Yuangong，人名）的弟子。性格純樸，有貞節操守。做沙彌時，在旅店與道安相遇。道安當時也還沒有受具足戒。於是共同敞開心扉，陳述志向，精神氣概慷慨激昂。臨別時互相約定說：『如果都長大成人，不要忘記一起遊歷。』釋僧先受戒后，努力修行，精進刻苦。學通經論，遇到石氏之亂，隱居在飛龍山。遊覽思考山巖溝壑，在禪定智慧上有所得。道安後來又來找他，相會時非常高興，說：『過去的誓言現在開始了。』於是共同研讀經文，深入思考，有了更多新的領悟。道安說：『以前的格義（Geyi，佛教傳入中國早期的一種解經方法）在義理上有很多違背之處。』釋僧先說：『暫且應當分析辨別，怎麼能評論前輩的是非呢？』道安說：『弘揚讚美佛理教義，應該使其恰當允當。法鼓競相鳴響，哪裡有先後之分呢？』釋僧先於是與釋道汰等人，南遊到晉平，講經說法，弘揚教化。後來回到襄陽，因病去世。
【English Translation】 English version: During the Xingning period of the Jin Dynasty, the monk Shi Daotai (personal name) began requesting the expansion of the temple, which at that time only had halls and pagodas. After Shi Daotai became the abbot, he further expanded the buildings and constructed various facilities. Furthermore, due to the terrain, he built a double gate. The residence of Sima Zong (personal name), the Prince of Runan, was very close to the temple, so he encroached upon and excavated the land on one side of the temple, causing the double gate to collapse. Shi Daotai did not mind. Sima Zong was thus moved and awakened, and personally went to apologize. Shi Daotai met with him while lying down, as if there was no one else present. General Wang Qia (personal name), Marquis Wang Xun (personal name) of Dongting, and Grand Tutor Xie An (personal name) all admired and respected him immensely. A few days before his death, he suddenly felt unwell, so he told his disciples: 'I am about to leave.' He passed away in the twelfth year of the Taiyuan period of the Jin Dynasty, at the age of sixty-eight. Emperor Xiaowu issued an edict saying: 'The Dharma Master Shi Daotai's teachings have spread in all directions, and his grace flows to later generations. His sudden death fills our hearts with grief. He may be awarded 100,000 coins, and the necessities for the funeral shall be provided by the government.' Sun Chuo (personal name) wrote an eulogy for him, saying: 'The mournful wind brushes the forest, the ringing strings echo in the valleys. The upright and bright Shi Daotai, his virtue is noble and without shame.' Shi Daotai's disciples, Shi Tan Yi (personal name) and Shi Tan Er (personal name), were both learned and proficient in the meaning of Buddhist scriptures, and were also skilled in Lao-Zhuang philosophy and the 'Book of Changes'. Their elegant and unrestrained interests and hobbies were as famous as Hui Yuan's (personal name). Shi Tan Er died young, and Shi Daotai cried very sadly, saying: 'Heaven has taken away my Hui Ye (Yan Hui, Confucius' disciple).' The commentaries written by Shi Daotai, as well as his letters to Xie Chao (personal name) discussing 'Original Non-Being', are all circulating in the world. Some say that Shi Daotai was a disciple of Master An (Dao An, personal name), but this is not true.
Shi Seng Xian (personal name), a native of Jizhou, was a disciple of Changshan Yuangong (personal name). He was pure in character and had chaste integrity. When he was a novice monk, he met Dao An at an inn. Dao An had not yet received the full precepts at that time. So they opened their hearts together, stated their aspirations, and their spirits were high and impassioned. When parting, they agreed with each other, saying: 'If we both grow up, do not forget to travel together.' After Shi Seng Xian received the precepts, he worked hard in his practice, diligently and assiduously. He became proficient in the scriptures and treatises, and encountered the turmoil of the Shi clan, so he lived in seclusion in Feilong Mountain. He traveled and contemplated the mountain rocks and valleys, and gained something in meditation and wisdom. Dao An later came to find him again, and they were very happy when they met, saying: 'The past oath now begins.' So they studied the scriptures together, thought deeply, and had more new insights. Dao An said: 'The previous Geyi (a method of interpreting Buddhist scriptures in the early days of Buddhism's introduction to China) has many violations in its meaning.' Shi Seng Xian said: 'For the time being, we should analyze and distinguish, how can we comment on the rights and wrongs of our predecessors?' Dao An said: 'To promote and praise the Buddhist teachings, we should make them appropriate and fitting. The Dharma drums are sounding in competition, where is there a distinction between first and last?' Shi Seng Xian then traveled south to Jinping with Shi Daotai and others, preaching and spreading the teachings. Later, he returned to Xiangyang and died of illness.
又有沙門道護。亦冀州人。貞節有慧解。亦隱飛龍山。與安等相遇。乃共言曰。居靖離俗每欲匡正大法。豈可獨步山門使法輪輟軫。宜各隨力所被以報佛恩。眾僉曰善。遂各行化。后不知所終。
竺僧輔。鄴人也。少持戒行執志貞苦。學通諸論兼善經法。道振伊洛一都宗事。值西晉饑亂。輔與釋道安等隱於濩澤。研精辯析洞盡幽微。后憩荊州上明寺。單蔬自節禮懺翹勤。誓生兜率仰瞻慈氏。時瑯瑘王忼為荊州刺史。藉輔貞素請為戒師。一門宗奉。后未亡二日。忽云明日當去。至於臨終妙香滿室梵響相系。道俗奔波來者萬數。是日後分無疾而化。春秋六十。因葬寺中僧為起塔。
竺僧敷。未詳氏族。學通眾經尤善放光及道行波若。西晉末亂移居江左。止京師瓦官寺盛開講席建鄴舊僧莫不推服。時同寺沙門道嵩亦才解相次。與道安書云。敷公研微秀髮非吾等所及也。時異學之徒咸謂心神有形但妙于萬物隨其能言互相摧壓。敷乃著神無形論。以有形便有數。有數則有盡。神既無盡。故知無形矣。時仗辯之徒紛紜交諍。既理有所歸愜然信服。后又著放光道行等義疏。后終於寺中。春秋七十餘矣。竺法汰與道安書云。每憶敷上人周旋如昨。逝歿奄復多年。與其清談之日未嘗不相憶思得與君共覆疏其美。豈圖一旦永為
【現代漢語翻譯】 現代漢語譯本： 又有沙門道護（Dào Hù），也是冀州人。他品行貞潔，有智慧和理解力，也隱居在飛龍山。他和釋道安（Shì Dào』ān）等人相遇，於是共同說道：『我們隱居清靜之地，遠離世俗，一直想要匡正大法。難道可以獨自在山門修行，讓法輪停止轉動嗎？應該各自盡自己的力量，來報答佛恩。』大家一致贊同。於是各自去弘揚佛法。後來不知道他最終去了哪裡。
竺僧輔（Zhú Sēngfǔ），是鄴地人。他從小就持守戒律，意志堅定，生活清苦。他精通各種論典，也擅長講解經法。他的道行在伊洛一帶廣為流傳，整個都城的人都敬奉他。遇到西晉的饑荒戰亂，竺僧輔和釋道安等隱居在濩澤。他們專心研究，辯論分析，徹底瞭解了精深微妙的道理。後來他居住在荊州的上明寺。他獨自吃素，節制飲食，虔誠地禮拜懺悔，發誓要往生到兜率天，仰望彌勒菩薩。當時瑯瑘王忼（Lángyé Wáng Kàng）擔任荊州刺史，仰慕竺僧輔的貞潔和樸素，請他做自己的戒師。全家都信奉他。在他去世前兩天，忽然說『我明天就要走了。』等到臨終的時候，美妙的香氣充滿房間，梵唄的聲音連續不斷。僧人和俗人都奔走相告，前來的人數以萬計。當天下午，他無疾而終。享年六十歲。於是將他安葬在寺中，僧人為他建造了塔。
竺僧敷（Zhú Sēngfū），不清楚他的氏族。他精通各種經典，尤其擅長講解《放光般若經》和《道行般若經》。西晉末年發生戰亂，他遷移到江左。居住在京師的瓦官寺，盛大地開設講座，建鄴的舊僧沒有不推崇佩服他的。當時同寺的沙門道嵩（Dào Sōng）也很有才華和見解，他寫信給道安說：『竺僧敷公研究精微，才華橫溢，不是我們所能趕得上的。』當時一些研究異端學說的人都認為心神是有形的，只是比萬物更精妙，各自按照自己的說法互相辯駁。竺僧敷於是撰寫了《神無形論》，認為如果心神有形，那麼就有數量，有數量就會有窮盡。心神既然是無窮盡的，所以就知道它是無形的。當時憑藉辯論的人紛紛爭論。最終道理歸於正途，大家都心悅誠服。後來他又撰寫了《放光般若經》、《道行般若經》等義疏。後來在寺中去世。享年七十多歲。竺法汰（Zhú Fǎtà）寫信給道安說：『每次回憶起竺僧敷上人，就像昨天才在一起一樣。去世已經很多年了。和他清談的日子，沒有不互相思念的，希望能和你一起重新整理他的著作，闡揚他的美好。哪裡想到一下子就永遠分別了。』
【English Translation】 English version: Furthermore, there was the Śrāmaṇa Dào Hù (道護, Dharma Protector), also from Jì Prefecture. He possessed chastity and wisdom, and also lived in seclusion on Mount Flying Dragon. He encountered Ān (安, probably referring to Shì Dào』ān) and others, and together they said, 'Living in tranquility and detachment from worldly customs, we have always desired to rectify the Great Dharma. How can we walk alone in the mountain gate, causing the Dharma wheel to cease its turning? We should each, according to our abilities, repay the Buddha's kindness.' The assembly all agreed. Thus, they each went forth to propagate the Dharma. Later, his final whereabouts were unknown.
Zhú Sēngfǔ (竺僧輔, Sēngfǔ of the Zhú clan), was a native of Yè. From a young age, he upheld the precepts and maintained a steadfast and austere will. He was versed in various treatises and also skilled in the teachings of the scriptures. His virtue resonated throughout the Yī and Luò regions, and the entire capital revered him. During the famine and chaos of the Western Jìn Dynasty, Sēngfǔ and Shì Dào』ān and others lived in seclusion in Huòzé. They diligently studied and analyzed, thoroughly understanding the profound and subtle principles. Later, he resided at Shangming Temple in Jīng Prefecture. He practiced self-discipline by eating only vegetables, diligently performed rituals of repentance, and vowed to be reborn in the Tuṣita Heaven to gaze upon Maitreya (慈氏, Císhì). At that time, Lángyé Wáng Kàng (瑯瑘王忼, King Kàng of Lángyé) served as the governor of Jīng Prefecture. Admiring Sēngfǔ's chastity and simplicity, he invited him to be his precept master. His entire family revered and served him. Two days before his death, he suddenly said, 'I will depart tomorrow.' When he was about to die, a wonderful fragrance filled the room, and the sounds of Brahma resonated continuously. Monks and laypeople rushed to the scene, numbering in the tens of thousands. On that afternoon, he passed away without illness. He was sixty years old. He was buried in the temple, and the monks built a pagoda for him.
Zhú Sēngfū (竺僧敷, Sēngfū of the Zhú clan), his clan is unknown. He was versed in various scriptures, especially skilled in expounding the Fangguang Bānruò Jīng (放光般若經, Sutra of the Perfection of Wisdom that Emits Light) and the Daoxing Bānruò Jīng (道行般若經, Sutra of the Path of Wisdom). At the end of the Western Jìn Dynasty, during the chaos, he moved to Jiangzuo. He resided at Wǎguān Temple in the capital, grandly opening lectures, and the old monks of Jianye all admired and respected him. At that time, the Śrāmaṇa Dào Sōng (道嵩, Dào Sōng) of the same temple also possessed talent and understanding. He wrote a letter to Dào』ān, saying, 'Master Sēngfū's research is subtle and his talent is outstanding, beyond our reach.' At that time, some followers of heterodox doctrines all believed that the mind and spirit had form, but were more subtle than all things, each arguing according to their own views, mutually refuting each other. Sēngfū then wrote the Treatise on the Formlessness of the Spirit (神無形論, Shén Wúxíng Lùn), arguing that if the mind and spirit had form, then they would have number, and if they had number, then they would have an end. Since the mind and spirit are endless, therefore it is known that they are formless. At that time, those who relied on debate argued fiercely. Eventually, the truth prevailed, and everyone was convinced. Later, he also wrote commentaries on the Fangguang Bānruò Jīng, Daoxing Bānruò Jīng, and other texts. Later, he passed away in the temple. He was over seventy years old. Zhú Fǎtà (竺法汰, Fǎtà of the Zhú clan) wrote a letter to Dào』ān, saying, 'Every time I remember Master Sēngfū, it is as if we were together yesterday. Many years have passed since his death. In the days of our pure conversations, we never failed to miss each other, hoping to revise his works together and promote their beauty. Who would have thought that we would be separated forever in an instant?'
異世。痛恨之深何能忘情。其義理所得披尋之功。信難可圖矣。汰與安書數述敷義。今推尋失其文制。湮沒可悲。
釋曇翼。姓姚。羌人也。或云冀州人。年十六出家。事安公為師。少以律行見稱。學通三藏為門人所推。經游蜀郡。刺史毛璩深重之為設中食躬自瞻奉。見翼于飯中得一粒谷先取食之。璩密以敬異。知必不孤信施。得后餉米千斛。翼受而分施。翼嘗隨安在檀溪寺。晉長沙太守騰含。于江陵舍宅為寺。告安求一僧為綱領。安謂翼曰。荊楚士庶始欲師宗。成其化者非爾而誰。翼遂杖錫南征締構寺宇。即長沙寺是也。后互賊越逸侵掠漢南。江陵闔境避難上明。翼又于彼立寺。群寇既蕩覆還江陵。修復長沙寺。丹誠祈請遂感舍利。盛以金瓶置於齋座。翼乃頂禮立誓曰。若必是金剛餘蔭愿放光明。至乎中夜有五色光。彩從瓶漸出照滿一堂。舉眾驚嗟莫不以翼神感。當於爾時雖復富蘭等見亦回偽歸真也。后入巴陵君山伐木。山海經所謂洞庭山也。山上有穴通吳之苞山。山既靈異人甚憚之。翼率人入山。路值白蛇數十臥遮行轍。翼退還所住。遙請山靈為其禮懺。乃謂神曰。吾造寺伐材幸愿共為功德。夜即夢見神人告翼曰。法師既為三寶須用。特相隨喜。但莫令餘人妄有所伐。明日更往路甚清夷。於是伐木沿流而下
【現代漢語翻譯】 現代漢語譯本 異世（不同的世界）。痛恨之深，又怎能輕易忘懷？那些通過披閱尋訪典籍所獲得的義理，現在想要重新尋回恐怕難以實現了。曇汰（人名）曾經多次寫信給安法師（安世高，latter Han translator），闡述佛法的精妙義理，如今這些書信也已經散失，實在令人惋惜。
釋曇翼（釋曇翼，釋是佛教僧人的尊稱），俗姓姚，是羌族人，也有人說是冀州人。十六歲時出家，拜安世高（安世高，latter Han translator）為師。年輕時就以嚴守戒律而聞名，精通經、律、論三藏，被門人所推崇。他曾到蜀郡遊歷，刺史毛璩（人名）非常敬重他，親自為他準備齋飯並侍奉。毛璩看到曇翼從飯中取出一粒米飯先吃掉，心中暗自敬佩，知道他必定不會辜負信徒的供養。後來毛璩供養了他一千斛米，曇翼接受後分發給眾人。曇翼曾經跟隨安世高在檀溪寺。晉朝長沙太守騰含（人名），在江陵捐獻自己的住宅作為寺廟，並請求安世高派一位僧人來主持。安世高對曇翼說：『荊楚地區的士人和百姓開始想要學習佛法，能夠成就教化的人，除了你還能有誰呢？』於是曇翼拄著錫杖南下，開始建造寺廟，這就是長沙寺。後來，盜賊侵擾漢南，江陵全境的人都到上明避難。曇翼又在那裡建立寺廟。盜賊平定后，人們又回到江陵，修復長沙寺。曇翼以真誠之心祈禱，最終感應到舍利（佛教聖物）出現，他用金瓶盛放舍利，放置在齋堂的座位上。曇翼於是頂禮膜拜，立誓說：『如果這確實是金剛（佛教護法神）的餘蔭，希望放出光明。』到了半夜，有五色光彩從瓶中漸漸發出，照亮整個大堂。眾人驚歎不已，都認為曇翼有神靈感應。在那個時候，即使是像富蘭（人名）這樣的人見了，也會捨棄虛偽而歸向真理。後來，曇翼到巴陵的君山砍伐木材。君山就是《山海經》里所說的洞庭山。山上有一個洞穴，與吳地的苞山相通。因為這座山非常靈異，人們都很害怕它。曇翼帶領眾人進入山中。路上遇到幾十條白蛇橫臥在路上，擋住了去路。曇翼退回到住處，遙請山神，為它舉行禮懺。然後對神說：『我建造寺廟需要木材，希望您能共同成就這份功德。』當晚，曇翼夢見神人告訴他說：『法師既然是爲了三寶（佛、法、僧）的需要，我特別隨喜（贊同）。但不要讓其他人隨意砍伐。』第二天再去，道路非常平坦。於是砍伐木材，順著水流運送下來。
【English Translation】 English version A different world. How can the depth of hatred be easily forgotten? The principles and meanings obtained through diligent searching of scriptures, it is now difficult to retrieve them. Tan Tai (name) repeatedly wrote letters to Master An (An Shih-kao, latter Han translator), expounding the profound principles of Buddhism, but these letters have now been lost, which is truly regrettable.
The monk Tan Yi (Shi Tan Yi, Shi is an honorific title for Buddhist monks), whose secular surname was Yao, was a Qiang person, although some say he was from Ji Province. He became a monk at the age of sixteen, and studied under An Shih-kao (An Shih-kao, latter Han translator). He was renowned for his strict adherence to the precepts from a young age, and was well-versed in the Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidhamma), and was highly regarded by his disciples. He once traveled to the Shu region, where the governor Mao Qu (name) deeply respected him, personally preparing and serving him meals. Mao Qu saw Tan Yi take a grain of rice from his meal and eat it first, and secretly admired him, knowing that he would not betray the faith of the donors. Later, Mao Qu donated a thousand hu (ancient unit of volume) of rice to him, which Tan Yi accepted and distributed to the people. Tan Yi once followed An Shih-kao at Tanxi Temple. Teng Han (name), the governor of Changsha in the Jin Dynasty, donated his residence in Jiangling to be used as a temple, and requested An Shih-kao to send a monk to preside over it. An Shih-kao said to Tan Yi: 'The scholars and people of Jingchu are beginning to want to learn Buddhism, and who else but you can accomplish this transformation?' So Tan Yi traveled south with his staff, and began to build the temple, which is now Changsha Temple. Later, bandits invaded Hannan, and the entire territory of Jiangling fled to Shangming for refuge. Tan Yi built another temple there. After the bandits were pacified, people returned to Jiangling and repaired Changsha Temple. Tan Yi prayed with sincerity, and eventually sensed the appearance of sarira (Buddhist relics), which he placed in a golden bottle and placed on the seat in the dining hall. Tan Yi then prostrated himself and vowed: 'If this is indeed the remaining blessing of Vajra (Buddhist guardian deity), may it emit light.' At midnight, five-colored lights gradually emanated from the bottle, illuminating the entire hall. The crowd was amazed, and all believed that Tan Yi had a divine response. At that time, even someone like Fu Lan (name), upon seeing this, would abandon falsehood and return to the truth. Later, Tan Yi went to Jun Mountain in Baling to cut wood. Jun Mountain is the Dongting Mountain mentioned in the Classic of Mountains and Seas. There is a cave on the mountain that connects to Bao Mountain in Wu. Because the mountain was very spiritual, people were very afraid of it. Tan Yi led the people into the mountain. On the way, they encountered dozens of white snakes lying across the road, blocking their path. Tan Yi retreated to his residence, and remotely invited the mountain spirit, holding a repentance ceremony for it. Then he said to the spirit: 'I need wood to build the temple, and I hope you will jointly accomplish this merit.' That night, Tan Yi dreamed that a divine person told him: 'Since the Dharma Master needs it for the sake of the Three Jewels (Buddha, Dharma, Sangha), I especially rejoice (agree). But do not let others arbitrarily cut down trees.' The next day, the road was very smooth. So they cut down the wood and transported it down the river.
。其中伐人不免私竊。還至寺上翼材已畢。餘人所私之者悉為官所取。其誠感如此。翼常嘆。寺立僧足。而形像尚少。阿育王所造容儀神瑞皆多布在諸方。何其無感不能招致。乃專精懇惻請求誠應。以晉太元十九年甲午之歲二月八日。忽有一像現於城北。光相沖天。時白馬寺僧眾先往迎接不能令動。翼乃往祇禮。謂眾人曰。當是阿育王像降我長沙寺焉。即令弟子三人捧接。飄然而起迎還本寺。道俗奔赴車馬轟填。后罽賓禪師僧伽難陀。從蜀下入寺禮拜。見像光上有梵字。便曰。是阿育王像。何時來此。時人聞者方知翼之不謬年八十二而終。終日像圓光奄然靈化。莫知所之。道俗咸謂翼之通感焉。時長沙寺復有僧衛沙門。學業甚著為殷仲堪所重。尤善十住。乃為之註解。
釋法遇。不知何人。弱年好學篤志墳素。而任性夸誕謂傍若無人。后與安公相值忽然信伏遂投簪許道事安為師。既沐玄化悟解非常。折挫本心謙虛成德。義陽太守院保聞風欽慕。遙結善友修書通好。施遺相接。后襄陽被寇。遇乃避地東下。止江陵長沙寺。講說眾經。受業者四百餘人。時一僧飲酒廢夕燒香。遇止罰而不遣。安公遙聞之。以竹筒盛一荊子。手自緘封。題以寄遇遇。開封見杖。即曰。此由飲酒僧也。我訓領不勤遠貽憂賜。即命維那鳴槌
【現代漢語翻譯】 現代漢語譯本：其中，有人砍伐樹木時難免私自截留一些。當他們回到寺廟，開始建造殿堂時，那些被私自截留的木材都被官府沒收了。他的誠心感動了上天，就是這樣。釋道翼常常嘆息，寺廟已經建立，僧侶也足夠了，但是佛像還太少。阿育王（Aśoka，古印度孔雀王朝的國王）所鑄造的那些容貌莊嚴、顯現神瑞的佛像，大多分佈在各個地方，為什麼我沒有感應，不能把它們招來呢？於是他專心致志，懇切地祈求，他的誠心得到了迴應。在晉朝太元十九年甲午年的二月八日，忽然有一尊佛像出現在城北，光芒直衝雲霄。當時白馬寺的僧眾先去迎接，卻無法移動佛像。釋道翼於是前去恭敬地禮拜，對眾人說：『這應該是阿育王所鑄造的佛像降臨到我們長沙寺了。』隨即命令三個弟子捧著佛像，佛像輕飄飄地升起，被迎回了本寺。信徒們爭相奔走，車馬擁擠。後來，罽賓（Kashmir，古代中亞地區）的禪師僧伽難陀（Saṃghananda）從蜀地來到寺廟禮拜，看到佛像的光芒上有梵文，便說：『這是阿育王所鑄造的佛像，什麼時候來到這裡的？』當時聽到的人才知道釋道翼所說不假。釋道翼活到八十二歲去世。去世那天，佛像的圓光突然消失，顯現出靈異的變化，沒有人知道去了哪裡。信徒們都認為這是釋道翼的誠心感動了上天。當時，長沙寺還有一位名叫衛的沙門（Śrāmaṇa，佛教出家人的通稱），他的學業非常精深，受到殷仲堪的器重，尤其擅長《十住經》，於是為它做了註解。 釋法遇，不知道是什麼地方的人。年輕時就喜歡學習，專心致志于典籍。但是他任性誇張，認為周圍沒有人能與他相比。後來與安公（指釋道安）相遇，忽然信服，於是放棄做官的想法，決心出家修行，拜釋道安為師。自從接受佛法的教化，他的領悟和理解能力非常高。他克服了原本的驕傲之心，變得謙虛有德。義陽太守院保聽聞了他的名聲，非常欽佩，遙遠地結為善友，互相寫信，互贈禮物。後來襄陽被敵人侵犯，釋法遇於是避難向東，住在江陵長沙寺，講說各種佛經。跟隨他學習的人有四百多人。當時有一位僧人飲酒，耽誤了晚上的燒香。釋法遇只是責罰了他，沒有把他趕走。釋道安在遙遠的地方聽說了這件事，用竹筒裝了一根荊條，親自封好，題上『寄遇』二字。釋法遇打開信封，看到荊條，就說：『這是因為飲酒的僧人啊。我教導不力，讓師父您憂心了。』隨即命令維那（寺院的綱領執事僧）敲槌。
【English Translation】 English version: Among them, when people were felling trees, they inevitably embezzled some privately. When they returned to the temple and began constructing the halls, the timber that had been privately embezzled was all confiscated by the government. His sincerity moved Heaven, just like that. Shi Daoyi often lamented, 'The temple has been built, and there are enough monks, but there are still too few Buddha images. The dignified and auspicious images cast by King Aśoka (King of the Maurya Dynasty in ancient India) are mostly distributed in various places. Why do I not have the resonance to summon them?' So he devoted himself wholeheartedly and earnestly prayed, and his sincerity was answered. On the eighth day of the second month of the Jiawu year of the Taiyuan reign of the Jin Dynasty, a Buddha image suddenly appeared in the north of the city, its light soaring into the sky. At that time, the monks of Baima Temple went to greet it first, but could not move the image. Shi Daoyi then went to respectfully prostrate himself and said to the crowd, 'This should be the image cast by King Aśoka descending to our Changsha Temple.' He then ordered three disciples to hold the image, and the image floated up and was welcomed back to the temple. Believers rushed to see it, and carriages and horses crowded the road. Later, the Chan master Saṃghananda from Kashmir (ancient Central Asia) came to the temple from Shu to worship, and seeing Sanskrit characters on the light of the image, he said, 'This is the image cast by King Aśoka. When did it come here?' At that time, those who heard it knew that what Shi Daoyi said was true. Shi Daoyi lived to be eighty-two years old and passed away. On the day of his death, the halo of the image suddenly disappeared, revealing a miraculous transformation, and no one knew where it went. Believers all believed that it was Shi Daoyi's sincerity that moved Heaven. At that time, there was also a Śrāmaṇa (Buddhist renunciate) named Wei at Changsha Temple, whose scholarship was very profound and was valued by Yin Zhongkan. He was especially skilled in the Ten Stages Sutra, so he wrote annotations for it. Shi Fayu, it is not known where he was from. He loved learning from a young age and was devoted to the classics. However, he was willful and exaggerated, thinking that no one around him could compare to him. Later, when he met Master An (referring to Shi Dao'an), he suddenly became convinced and gave up the idea of becoming an official, resolving to become a monk and practice, and taking Shi Dao'an as his teacher. Since receiving the teachings of the Buddha, his understanding and comprehension were very high. He overcame his original pride and became humble and virtuous. Yuan Bao, the governor of Yiyang, heard of his reputation and admired him greatly, establishing a friendly relationship from afar, writing letters to each other, and exchanging gifts. Later, when Xiangyang was invaded by enemies, Shi Fayu fled east to avoid the disaster, residing at Changsha Temple in Jiangling, where he lectured on various Buddhist scriptures. More than four hundred people followed him to study. At that time, a monk was drinking alcohol and neglecting the evening incense burning. Shi Fayu only punished him and did not expel him. Shi Dao'an heard about this from afar and sent a thorny stick in a bamboo tube, personally sealing it and writing 'To Yu' on it. Shi Fayu opened the envelope, saw the stick, and said, 'This is because of the monk who drinks alcohol. My teaching is not diligent, causing you, Master, to worry.' He then ordered the Karmadana (monk in charge of monastic affairs) to strike the gavel.
集眾。以杖筒置香橙上。行香畢。遇乃起出眾前。向筒致敬。於是伏地。命維那行杖三下內杖筒中。垂淚自責。時境內道俗莫不嘆息。因之勵業者甚眾。既而與慧遠書曰。吾人微闇短不能率眾。和上雖隔在異域。猶遠垂憂念。吾罪深矣。后卒于江陵春秋六十矣。
釋曇徽。河內人。年十二投道安出家。安尚其神彩且令讀書。二三年中學兼經史。十六方許剃髮。於是專務佛理鏡測幽凝。未及立年便能講說。雖志業高素而以恭推見重。后隨安在襄陽。符丕寇境。乃東下荊州止上明寺。每法輪一轉則黑白奔波。常顧解有所從。乃圖寫安形存念禮拜。於是江陵士女咸西向致敬印手菩薩。或問法師道化何如和上。徽曰。和上內行深淺未易可測。外緣所被多諸應驗在吾一渧寧比江海耶。以晉太元二十年卒。臨亡之日體無餘患。上堂同眾中食因而告別。食竟還房右脅而化。春秋七十三矣。著立本論九篇六識旨歸十二首。並行於世。
釋道立。不知何許人。少出家事安公為師善放光經。又以莊老三玄微應佛理。頗亦屬意焉。性澄靖不涉當世。后隨安入關隱覆舟山。巖居獨處不受供養。每潛思入禪。輒七日不起。如此者數矣。后夏初忽出山。鳩集眾僧自為講大品。或問其故。答云。我止可至秋。為欲令所懷粗訖耳。自恣后數
【現代漢語翻譯】 現代漢語譯本： 集結大眾。用杖筒放置在香橙上。行香完畢。遇乃起身走出人群之前。向杖筒致敬。於是伏地。命令維那在杖筒中行杖三下。垂淚自責。當時境內僧俗沒有不嘆息的。因此努力修行的人很多。之後與慧遠（Huìyuǎn，東晉僧侶）寫信說：『我人微末愚昧短淺不能率領大眾。和上（héshàng，對僧人的尊稱）雖然遠隔在異域。還遠道垂念。我的罪過深重啊。』後來在江陵去世，享年六十歲。
釋曇徽（Shì Tánhuī）。河內人。十二歲時投奔道安（Dào'ān，東晉僧侶）出家。道安欣賞他的神采並且讓他讀書。兩三年中學問兼通經史。十六歲才允許剃髮。於是專心致力於佛理，深刻地探究幽微之處。還沒到成年就能講經說法。雖然志向高潔純樸，但因為謙恭而受到重視。後來跟隨道安在襄陽。符丕（Fú Pī，前秦宗室）侵犯邊境。於是東下到荊州，住在上明寺。每次法輪一轉，僧俗就奔走相告。常常顧念理解有所依據，於是描繪道安的形象，存念禮拜。於是江陵的士女都向西致敬，稱之為『印手菩薩』。有人問法師道行如何能與和上相比。曇徽說：『和上的內在修行深淺難以測度。外在因緣所及，多有應驗。我的一滴水怎能與江海相比呢？』在晉太元二十年去世。臨終之日身體沒有其他疾病。上堂與大眾一同用齋，因而告別。用齋完畢回到房間，右脅而臥圓寂。享年七十三歲。著有《立本論》九篇，《六識旨歸》十二首。在世間流傳。
釋道立（Shì Dàolì）。不知道是哪裡人。年少出家，侍奉道安公為師，擅長《放光經》（Fàngguāng jīng）。又認為莊子、老子的玄學與佛理相通，頗為用心。性格澄澈安靜，不參與世事。後來跟隨道安入關，隱居在覆舟山。住在山巖中，獨自一人，不接受供養。每次潛心思考入禪定，常常七天不起。像這樣多次。後來夏初忽然出山。召集眾僧，親自為大家講解《大品般若經》（Dà pǐn bōrě jīng）。有人問他原因。回答說：『我只能活到秋天了。爲了讓我所懷的想法大致說完罷了。』自恣日後幾天就去世了。
【English Translation】 English version: He gathered the assembly. He placed the staff tube on top of the fragrant orange. After the incense offering was completed, Yu arose and stepped forward before the assembly. He paid his respects to the staff tube. Then, he prostrated himself on the ground and ordered the Karmadana (wéinà, monastic officer) to strike the staff tube three times. He shed tears and blamed himself. At that time, both monks and laypeople within the region sighed with sorrow. Consequently, many were encouraged to diligently practice. Afterwards, he wrote a letter to Huiyuan (Huìyuǎn, a Buddhist monk of the Eastern Jin Dynasty), saying, 'I am insignificant, ignorant, and short-sighted, unable to lead the assembly. Although the Upadhyaya (héshàng, a respectful term for a monk) is separated in a foreign land, he still extends his concern from afar. My sins are profound.' Later, he passed away in Jiangling at the age of sixty.
Shì Tanhui (Shì Tánhuī) was a native of Henan. At the age of twelve, he joined Dao'an (Dào'ān, a Buddhist monk of the Eastern Jin Dynasty) and became a monk. Dao'an admired his spirit and talent and had him study. Within two or three years, he mastered both the classics and history. He was only allowed to shave his head at the age of sixteen. Thereupon, he devoted himself to Buddhist principles, deeply exploring the subtle and profound. Before reaching adulthood, he was already able to lecture on the scriptures. Although his aspirations were noble and pure, he was highly regarded for his humility. Later, he followed Dao'an to Xiangyang. When Fu Pi (Fú Pī, a member of the Former Qin Dynasty's royal family) invaded the territory, he went east to Jingzhou and stayed at Shangming Temple. Every time the Dharma wheel turned, monks and laypeople would rush to inform each other. He often ensured that his understanding had a basis, so he depicted Dao'an's image, contemplating and paying homage. Consequently, the gentry and women of Jiangling all paid their respects facing west, calling him 'Mudrā-hasta Bodhisattva'. Someone asked the Dharma master how his Dharma practice compared to that of the Upadhyaya. Tanhui said, 'The depth of the Upadhyaya's inner practice is difficult to fathom. The external causes and conditions he influences are often verified. How can my single drop compare to the rivers and seas?' He passed away in the twentieth year of the Taiyuan era of the Jin Dynasty. On the day of his death, his body had no remaining ailments. He went to the hall, shared a meal with the assembly, and then bid farewell. After finishing the meal, he returned to his room, lay on his right side, and passed away peacefully. He was seventy-three years old. He authored nine chapters of the 'Establishment of the Root Treatise' (Lìběn lùn) and twelve verses of the 'Essential Meaning of the Six Consciousnesses' (Liùshì zhǐguī), which circulated in the world.
Shì Daoli (Shì Dàolì) was of unknown origin. He became a monk at a young age, serving Dao'an as his teacher. He was skilled in the 'Sutra of the Emission of Light' (Fàngguāng jīng). He also considered the metaphysics of Zhuangzi and Laozi to be in accordance with Buddhist principles, and he devoted himself to them. His nature was clear and tranquil, and he did not involve himself in worldly affairs. Later, he followed Dao'an into the Guanzhong region and lived in seclusion on Fuzhou Mountain. He lived in a mountain cave, alone, and did not accept offerings. Every time he meditated deeply, he often remained unmoving for seven days. He did this several times. Later, at the beginning of summer, he suddenly came out of the mountain. He gathered the monks and personally lectured on the 'Great Perfection of Wisdom Sutra' (Dà pǐn bōrě jīng) for everyone. Someone asked him the reason. He replied, 'I can only live until autumn. I just want to roughly finish what I have in mind.' He passed away a few days after the Pravāraṇa.
日果無疾而終。時人謂知命者矣。
釋曇戒。一名慧精。姓卓。南陽人。晉外兵部棘陽令潛之弟也。居貧務學游心墳典。后聞於法道講放光經。乃借衣一聽。遂深悟佛理。廢俗從道。伏事安公為師。博通三藏誦經五十餘萬言。常日禮五百拜佛。晉臨川王甚知重。后篤疾常誦彌勒佛名不輟口。弟子智生侍疾。問何不願生安養。誡曰。吾與和上等八人同願生兜率。和上及道愿等皆已往生。吾未得去。是故有愿耳。言畢即有光照于身。容貌更悅。遂奄爾遷化。春秋七十。仍葬安公墓右。
竺法曠。姓睪。下邳人。寓居吳興早失二親。事後母以孝聞。家貧無蓄。常躬耕壟畔以供色養。及母亡行喪盡禮。服闋出家。事沙門竺曇印為師。印明睿有道行。曠師事竭誠。迄受具戒。棲風立操卓爾殊群。履素安業志行淵深。印嘗疾病危篤。曠乃七日七夜祈誠禮懺。至第七日忽見五色光明照印房戶。印如覺有人以手按之。所苦遂愈。后辭師遠遊。廣尋經要。還止於潛青山石室。每以法華為會三之旨。無量壽為凈土之因。常吟詠二部。有眾則講。獨處則誦。謝安為吳興。故往展敬。而山棲幽阻車不通轍。於是解駕山椒陵峰步往。晉簡文皇帝遣堂邑太守曲安遠詔問起居。並咨以妖星請曠為力。曠答詔曰。昔宋景修福妖星移次。陛下
【現代漢語翻譯】 現代漢語譯本：日果沒有疾病而安詳地去世，當時的人們都認為他是預知自己壽命的人。
釋曇戒，又名慧精，姓卓，是南陽人，他是晉朝外兵部棘陽縣令潛的弟弟。他家境貧寒但致力於學習，用心研究古代典籍。後來聽說於法道講授《放光經》，就借了衣服去聽講，於是深刻領悟了佛理，放棄世俗而出家修道，侍奉安公為師，廣泛通曉三藏經典，能背誦五十多萬字的經文。他每天都要禮拜五百次佛。晉朝的臨川王非常敬重他。後來他得了重病，經常唸誦彌勒佛（Maitreya Buddha）的名號，從不停止。他的弟子智生侍奉他，問他為什麼不希望往生安養（Pure Land）。曇戒說：『我與和上（尊稱僧人）等八人共同發願往生兜率（Tushita Heaven）。和上及道愿等都已經往生，我還沒有能夠去，所以才有這個願望。』說完，他的身上就發出光芒，容貌更加喜悅，於是安詳地去世了，享年七十歲。人們將他安葬在安公的墓地右側。
竺法曠，姓睪，是下邳人，居住在吳興，早年就失去了父母。他以孝順侍奉繼母而聞名。他家境貧寒，沒有積蓄，經常親自在田地裡耕種，來供養繼母。等到繼母去世后，他按照禮節盡心辦理喪事。服喪期滿后，他出家修行，侍奉沙門（Shramana，出家求道者）竺曇印為師。竺曇印明智有道行，法曠侍奉他竭盡誠意，最終受了具足戒（full monastic vows）。他隱居山林，樹立高尚的品德，卓越超群。他安於清貧的生活，志向和行為都非常深遠。竺曇印曾經生病，病情危急，法曠就七天七夜虔誠地祈禱和懺悔。到了第七天，忽然看見五色光明照亮了竺曇印的房間。竺曇印感覺好像有人用手按著他，他的病痛就痊癒了。後來他辭別師父，遠遊各地，廣泛尋求經書的要義。之後回到於潛青山石室居住。他經常以《法華經》（Lotus Sutra）為會三歸一的宗旨，《無量壽經》（Infinite Life Sutra）為往生凈土的原因。他經常吟誦這兩部經典，有聽眾就講解，獨自一人就誦讀。謝安擔任吳興太守時，曾經前往拜訪他，但是山中隱居的地方幽深險阻，車輛無法通行。於是他下車步行，翻山越嶺前往。晉簡文皇帝派遣堂邑太守曲安遠詔問他的起居，並詢問關於妖星的事情，請法曠出力。法曠在答詔中說：『過去宋景公修福，妖星就轉移了位置。陛下』
【English Translation】 English version: Ri Guo passed away peacefully without illness. People at the time considered him to be someone who knew his fate.
釋曇戒 Shi Tan Jie, also known as 慧精 Hui Jing, whose surname was 卓 Zhuo, was a native of Nanyang. He was the younger brother of 潛 Qian, the magistrate of Jiyang under the Outer Military Department of the Jin Dynasty. His family was poor, but he devoted himself to learning and studied ancient texts diligently. Later, he heard 於法道 Yu Fadao lecturing on the 《放光經》 Fangguang Jing (Radiance Sutra), so he borrowed clothes to attend the lecture. As a result, he deeply understood the Buddhist principles, abandoned secular life, and became a monk, serving 安公 Angong as his teacher. He extensively mastered the Three Baskets of scriptures and could recite more than 500,000 words of sutras. He would prostrate himself before the Buddha five hundred times every day. The Prince of Linchuan of the Jin Dynasty greatly respected him. Later, he became seriously ill and constantly chanted the name of 彌勒佛 Maitreya Buddha (the future Buddha), without stopping. His disciple 智生 Zhisheng attended to him and asked why he did not wish to be reborn in 安養 Pure Land (Sukhavati). 曇戒 Tan Jie said, 'I and 和上 Heshang (a respectful term for a monk) and eight others have jointly vowed to be reborn in 兜率 Tushita Heaven (the heaven where Maitreya Buddha resides). 和上 Heshang and 道愿 Daoyuan and others have already been reborn there, but I have not been able to go yet, so I have this vow.' After speaking, light shone on his body, and his appearance became even more joyful. Then he passed away peacefully, at the age of seventy. People buried him to the right of 安公 Angong's tomb.
竺法曠 Zhu Fakuang, whose surname was 睪 Gao, was a native of Xiapi, residing in Wuxing. He lost his parents early in life. He was known for his filial piety towards his stepmother. His family was poor and had no savings. He often tilled the fields himself to support his stepmother. After his stepmother passed away, he performed the funeral rites with utmost care. After the mourning period, he renounced the world and became a monk, serving 沙門 Shramana (a wandering ascetic) 竺曇印 Zhu Tanyin as his teacher. 竺曇印 Zhu Tanyin was wise and virtuous. 法曠 Fakuang served him with utmost sincerity and eventually received the full monastic vows. He lived in seclusion in the mountains, establishing noble virtues, and was outstanding among the crowd. He was content with a simple life, and his aspirations and conduct were profound. 竺曇印 Zhu Tanyin once fell seriously ill. 法曠 Fakuang prayed and repented sincerely for seven days and seven nights. On the seventh day, he suddenly saw five-colored light illuminating 竺曇印 Zhu Tanyin's room. 竺曇印 Zhu Tanyin felt as if someone was pressing on him with their hand, and his pain was relieved. Later, he bid farewell to his teacher and traveled far and wide, seeking the essential meanings of the scriptures. Afterwards, he returned to live in the stone chamber of Qingshan Mountain in Yuqian. He often regarded the 《法華經》 Lotus Sutra (the Lotus Sutra) as the principle of the Three Vehicles converging into One, and the 《無量壽經》 Infinite Life Sutra (the Amitabha Sutra) as the cause for rebirth in the Pure Land. He often chanted these two sutras. When there were listeners, he would lecture; when he was alone, he would recite. When 謝安 Xie An was the governor of Wuxing, he once went to pay his respects, but the secluded place in the mountains was deep and inaccessible, and vehicles could not pass. So he dismounted and walked on foot, crossing mountains and ridges to get there. Emperor Jianwen of the Jin Dynasty sent 曲安遠 Qu Anyuan, the prefect of Tangyi, to inquire about his well-being and to consult him about the ominous star, asking 法曠 Fakuang to help. 法曠 Fakuang replied in the edict, 'In the past, when Duke Jing of Song cultivated blessings, the ominous star shifted its position. Your Majesty'
光輔以來政刑允輯。天下任重萬機事殷。失之毫牦差以千里。唯當勤修德政以賽天譴。貧道必當盡誠上答。正恐有心無力耳。乃與弟子齋懺。有頃災滅。晉興寧中東遊禹穴觀矚山水。始投若耶之孤潭。欲依巖傍嶺棲閑養志。郄超謝慶緒並結居塵外。時東土多遇疫疾。曠既少習慈悲兼善神咒。遂遊行村裡拯救危急。乃出邑止昌原寺。百姓疾者多祈之致效。有見鬼者。言曠之行住常有鬼神數十衛其前後。時沙門竺道鄰造無量壽像。曠乃率其有緣。起立大殿相傳云。伐木遇旱。曠咒令至水晉孝武帝欽承風聞要請出京事以師禮。止於長干寺。元興元年卒。春秋七十有六。散騎常侍顧愷之為作贊傳云。
竺道壹姓陸。吳人也。少出家貞正有學業。而晦跡隱智。人莫能知。與之久處方悟其神出。瑯瑘王珣兄弟深加敬事。晉太和中出都止瓦官寺。從汰公受學。數年之中。思徹淵深講傾都邑。汰有弟子曇一。亦雅有風操。時人呼曇一為大一。道一為小壹。名德相繼為時論所宗。晉簡文皇帝深所知重。及帝崩汰死。壹乃還東止虎丘山。學徒苦留不止。乃令丹陽尹移壹還都。壹答移曰。蓋聞大道之行嘉遁得肆其志。唐虞之盛逸民不奪其性。弘方由於有外。致遠待而不踐。大晉光熙德被無外。崇禮佛法弘長彌大。是以殊域之人不遠萬里
【現代漢語翻譯】 現代漢語譯本： 光輔（人名）以來，為政刑罰都恰當和諧。天下責任重大，萬機事務繁多。細微的失誤，會導致千里之差。只有勤勉地修養德政，才能消解上天的譴責。貧僧我必定竭盡誠意來回報，只是恐怕有心無力啊。於是和弟子們一起進行齋戒懺悔，不久災禍就平息了。晉朝興寧年間，（光輔）向東遊歷到禹穴（地名），觀賞山水。開始在若耶（地名）的孤潭邊，想要依傍山巖，在山嶺旁隱居，修身養性。郄超（人名）和謝慶緒（人名）都和他結交，超脫於世俗之外。當時東部地區多有瘟疫，（光輔）因為從小學習慈悲，又擅長神咒，於是到村裡拯救危急的病人。後來離開縣邑，住在昌原寺（寺廟名）。百姓有疾病的，多向他祈禱，都能見效。有人看見鬼神說，（光輔）行走坐臥，常有數十個鬼神衛護在他的前後。當時沙門（和尚）竺道鄰（人名）建造無量壽像（佛像名）。（光輔）於是帶領有緣人，開始建造大殿。相傳砍伐木材時遇到乾旱，（光輔）唸咒使水到來。晉孝武帝（皇帝名）欽佩並聽聞他的名聲，要請他出京，以對待老師的禮節來對待他，（光輔）住在長干寺（寺廟名）。元興元年去世，享年七十六歲。散騎常侍（官名）顧愷之（人名）為他作贊和傳記。
竺道壹（人名），姓陸，是吳郡人。年少出家，貞潔正直，有學問，但隱藏自己的才能和智慧，人們不能瞭解他。與他相處很久，才明白他的神奇之處。瑯瑘王珣（人名）兄弟對他非常敬重。晉朝太和年間，（竺道壹）來到都城，住在瓦官寺（寺廟名）。跟隨汰公（人名）學習。幾年之中，思想深刻透徹，講經傾動都城。汰公有個弟子叫曇一（人名），也很有風度。當時人們稱曇一為大壹，道一為小壹。名聲和德行相繼，被當時的人們所推崇。晉簡文皇帝（皇帝名）非常瞭解並器重他。等到皇帝駕崩，汰公去世，（竺道壹）於是回到東部，住在虎丘山（地名）。學徒們苦苦挽留，（竺道壹）沒有答應，於是丹陽尹（官名）下令將（竺道壹）遷回都城。（竺道壹）回答說：『聽說大道的施行，隱居的人可以盡情地實現自己的志向。唐堯虞舜的盛世，隱逸之士的本性不會被剝奪。弘揚正道在於有外在的條件，到達遠方在於等待而不踐行。大晉光輝普照，恩德遍及天下，崇尚禮儀，佛法弘揚昌盛。因此，遙遠異域的人不遠萬里而來。』
【English Translation】 English version: Since Guangfu (personal name), the governance and punishments have been appropriate and harmonious. The responsibilities of the world are heavy, and the affairs of state are numerous. A slight error can lead to a difference of a thousand miles. Only by diligently cultivating virtuous governance can we dissolve Heaven's condemnation. This humble monk will certainly do his best to repay, but I fear that my heart may be willing but my strength insufficient. Therefore, I will perform fasting and repentance with my disciples, and soon the disaster will subside. During the Xingning era of the Jin Dynasty, (Guangfu) traveled east to Yuxue (place name), admiring the mountains and rivers. He began to settle by the solitary pool of Ruoye (place name), wanting to rely on the rocks and reside by the mountains, cultivating his mind and nature. Qie Chao (personal name) and Xie Qingxu (personal name) both befriended him, transcending the mundane world. At that time, the eastern regions often suffered from epidemics. (Guangfu), having learned compassion from a young age and being skilled in divine incantations, went to the villages to rescue critically ill patients. Later, he left the county and resided in Changyuan Temple (temple name). Many people with illnesses prayed to him and received effective results. Some who saw ghosts said that when (Guangfu) walked, stood, sat, or lay down, there were always dozens of ghosts and spirits guarding him before and behind. At that time, the Shramana (monk) Zhu Daolin (personal name) was building an Amitayus image (Buddha image name). (Guangfu) then led those who had affinity to begin building the main hall. It is said that when felling wood, they encountered a drought, and (Guangfu) chanted a mantra to bring water. Emperor Xiaowu of the Jin Dynasty (emperor name) admired and heard of his reputation, wanting to invite him to the capital, treating him with the respect due to a teacher. (Guangfu) resided in Changgan Temple (temple name). He passed away in the first year of Yuanxing, at the age of seventy-six. The Attendant Cavalier in Ordinary (official title) Gu Kaizhi (personal name) wrote a eulogy and biography for him.
Zhu Daoyi (personal name), whose surname was Lu, was a native of Wu. He left home at a young age, being chaste, upright, and learned, but he concealed his talents and wisdom, and people could not understand him. Only after being with him for a long time did they realize his miraculous qualities. Wang Xun (personal name) and his brothers of Langya deeply respected him. During the Taihe era of the Jin Dynasty, (Zhu Daoyi) came to the capital and resided in Waguan Temple (temple name). He studied under Ta Gong (personal name). Within a few years, his thoughts were profound and thorough, and his lectures moved the capital. Ta Gong had a disciple named Tan Yi (personal name), who was also very elegant. At that time, people called Tan Yi 'Big Yi' and Daoyi 'Little Yi'. Their fame and virtue followed each other, and they were admired by the people of the time. Emperor Jianwen of the Jin Dynasty (emperor name) deeply understood and valued him. When the emperor passed away and Ta Gong died, (Zhu Daoyi) then returned to the east and resided in Tiger Hill (place name). The disciples pleaded with him to stay, but (Zhu Daoyi) did not agree. Therefore, the Yin of Danyang (official title) ordered (Zhu Daoyi) to be moved back to the capital. (Zhu Daoyi) replied: 'I have heard that when the Great Way is practiced, those who live in seclusion can fully realize their aspirations. In the prosperous times of Yao and Shun, the nature of hermits would not be deprived. Promoting the Way depends on external conditions, and reaching afar depends on waiting rather than acting. The glory of the Great Jin shines everywhere, and its grace extends throughout the world, respecting rituals and promoting the flourishing of Buddhism. Therefore, people from distant lands come from afar.'
。被褐振錫洋溢天邑。皆割愛棄欲。洗心清玄遐期曠世。故道深常隱志存慈救。故游不滯方自東徂西。唯道是務。雖萬物惑其日計。而識者悟其歲功。今若責其屬籍同役編戶。恐遊方之士望崖于聖世。輕舉之徒長往而不反。虧盛明之風。謬主相之旨。且荒服之賓。無關天臺。幽藪之人。不書王府。幸以時審翔而後集也。壹於是閑居幽阜晦影窮谷。時若耶山有帛道猷者。本姓馮。山陰人。少以篇牘著稱。性率素好丘壑。一吟一詠有濠上之風。與道壹經有講筵之遇。后與壹書云。始得優遊山林之下。縱心孔釋之書。觸興為詩陵峰採藥服餌蠲痾樂有餘也。但不與足下同日。以此為恨耳。因有詩曰。連峰數千里。修林帶平津。云過遠山翳。風至梗荒榛。茅茨隱不見。雞鳴知有人。閑步踐其逕。處處見遺薪。始知百代下。故有上皇民。壹既得書有契心抱。乃東適耶溪。與道猷相會定於林下。於是縱情塵外以經書自娛。頃之郡守瑯瑘王薈。於邑西起嘉祥寺。以壹之風德高遠。請居僧首。壹乃抽六物遺于寺。造金牒千像。壹既博通內外。又律行清嚴。故四遠僧尼咸依附咨稟。時人號曰九州都維那。后暫往吳之虎丘山。以晉隆安中遇疾而卒。即葬于山南。春秋七十有一矣。孫綽為之贊曰。馳詞說言。因緣不虛。惟茲壹公。綽然有餘。譬
【現代漢語翻譯】 現代漢語譯本：他們身披粗布衣，手持錫杖，聲名遠揚于天下。都割捨了世俗的愛戀和慾望，洗滌心靈，追求清靜玄妙的境界，期望著曠世的成就。所以，他們的道深邃而恒常，隱藏著慈悲救世的志向。因此，他們的遊歷不會停留在某個地方，從東方到西方，唯一以求道為務。即使萬物都迷惑于眼前的利益，有識之士也能領悟到長遠的功德。如今，如果責令他們登記戶籍，承擔徭役，恐怕那些遊歷四方的賢士會因此對聖明的時代感到失望，那些輕率之輩也會一去不返。這將有損於盛世的美名，也違背了主相的意旨。況且，邊遠地區的客人，與天臺山無關；隱居山林的人，也不登記在王府的名冊上。希望能夠審時度勢，讓他們像鳥兒一樣先自由飛翔，然後再選擇棲息之地。於是，道壹便隱居在幽靜的山丘，隱藏身影于偏僻的山谷。當時，若耶山有位名叫帛道猷（帛道猷，人名）的人，本姓馮，是山陰人。他年輕時就以文章著稱，天性率真，喜愛山水。他的一吟一詠，頗有莊子在濠水之上那種超脫的風度。他曾經與道壹有過講經論道的交往。後來，他寫信給道壹說：『我終於可以在山林之中自由自在地生活，隨心所欲地閱讀儒家和佛家的經典。觸景生情，寫詩作賦；攀登山峰，採摘草藥，服用后可以祛病延年，真是快樂無比。』只是不能與您朝夕相處，以此為憾。因此，他寫了一首詩：『連綿的山峰數千里，茂密的樹林環繞著平原。雲彩飄過，遮蔽了遠山；風吹來，搖動著荒野的榛樹。茅草屋隱蔽得幾乎看不見，雞鳴聲卻讓人知道這裡有人居住。悠閒地漫步在小路上，到處都可以看到遺落的柴薪。這才知道，即使在很久以後，仍然有像上古時代那樣淳樸的百姓。』道壹得到這封信后，心有靈犀，於是前往若耶溪，與道猷相會，決定一起在山林中生活，縱情於世俗之外，以經書自娛。不久之後，郡守瑯瑘王薈（王薈，人名）在縣城西邊建造了嘉祥寺，因為道壹的品德高尚，聲名遠播，便邀請他擔任寺院的僧首。道壹於是捐出了自己的六種所有物，用來供奉寺院，並製作了千尊金像。道壹既精通佛學和世俗學問，又嚴守戒律，因此四面八方的僧尼都來依附他，向他請教。當時的人們稱他為『九州都維那』。後來，他曾短暫地前往吳地的虎丘山。在晉朝隆安年間，因病去世，安葬在虎丘山南，享年七十一歲。孫綽（孫綽，人名）為他寫贊說：『運用文辭來闡述佛法，因緣果報真實不虛。只有道壹法師，才如此卓越不凡。』 譬彼良玉。韞而含輝。如彼美箭。括羽載飛。
【English Translation】 English version: Dressed in coarse cloth and carrying a tin staff, their reputation spread far and wide throughout the land. All relinquished worldly love and desires, cleansed their hearts, pursued purity and profoundness, and aspired to achievements that would last for generations. Therefore, their path was deep and constant, harboring the ambition of compassion and salvation. Thus, their travels did not linger in one place, moving from east to west, solely dedicated to seeking the Way. Even if all things were deluded by immediate gains, those with discernment could comprehend the long-term merits. Now, if they were to be compelled to register their household and bear corvée labor, I fear that those virtuous scholars traveling in all directions would be disappointed in this enlightened era, and those frivolous individuals would leave and never return. This would detract from the reputation of a prosperous age and contradict the intentions of the principal minister. Moreover, guests from remote regions have no connection to Mount Tiantai; those who live in secluded forests are not registered in the royal court. I hope that you can assess the situation and allow them to gather after they have soared freely, like birds. Thereupon, Dao Yi secluded himself in quiet hills, hiding his shadow in remote valleys. At that time, there was a person named Bo Daoyou (帛道猷, a person's name) in Mount Ruoye, whose original surname was Feng, and he was from Shanyin. He was known for his writings from a young age, and he was naturally straightforward and fond of landscapes. His poems and songs had the transcendent style of Zhuangzi by the Hao River. He once had discussions on scriptures with Dao Yi. Later, he wrote a letter to Dao Yi saying, 'I can finally live freely in the mountains and forests, reading Confucian and Buddhist classics as I please. Moved by the scenery, I write poems; I climb mountain peaks to gather herbs, which, when taken, can cure diseases and prolong life. I am truly happy.' It is only a pity that I cannot be with you day and night. Therefore, he wrote a poem: 'Continuous peaks stretch for thousands of miles, dense forests surround the plains. Clouds pass by, obscuring the distant mountains; the wind blows, shaking the wild hazel trees. The thatched huts are hidden and almost invisible, but the crowing of chickens lets people know that someone lives here. Leisurely strolling on the path, one can see scattered firewood everywhere. Only then do I realize that even after many generations, there are still people as simple as those in ancient times.' After receiving this letter, Dao Yi felt a deep connection, so he went to Ruoye Creek to meet Bo Daoyou, and they decided to live together in the mountains, indulging in the world beyond the mundane, and entertaining themselves with scriptures. Soon after, the governor of Langye, Wang Hui (王薈, a person's name), built Jixiang Temple in the west of the county, and because Dao Yi's virtue was noble and his reputation was far-reaching, he invited him to serve as the head of the temple. Dao Yi then donated his six possessions to the temple and made a thousand golden statues. Dao Yi was not only proficient in Buddhist and secular knowledge, but also strictly observed the precepts, so monks and nuns from all directions came to rely on him and seek his advice. People at that time called him 'The Chief Abbot of the Nine Provinces'. Later, he briefly went to Tiger Hill in Wu. During the Long'an era of the Jin Dynasty, he died of illness and was buried south of Tiger Hill, at the age of seventy-one. Sun Chuo (孫綽, a person's name) wrote a eulogy for him, saying: 'Using words to explain the Dharma, the law of cause and effect is true and not false. Only Dharma Master Dao Yi is so outstanding and extraordinary.' Like fine jade, containing brilliance within. Like a beautiful arrow, fletched and ready to fly.
若春圃。載芬載譽。條被猗蔚。枝𠏉森疏。壹弟子道寶。姓張亦吳人。聰慧夙成尤善席上。張彭祖王秀琰皆見推重。並著莫逆之交焉。
釋慧虔。姓皇甫。北地人也。少出家奉持戒行志操確然。憩廬山中十有餘年。道俗有業志勝途者莫不屬慕風彩。羅什新出諸經。虔志存敷顯宣揚德教。以遠公在山足紐振玄風。虔乃東遊吳越囑地弘通。以晉義熙之初。投山陰嘉祥寺克己導物。苦身率眾。凡諸新經皆書寫講說。涉將五載。忽然得病寢疾。少時自知必盡。乃屬想安養祈誠觀世音。山陰比寺有凈嚴尼。宿德有戒行。夜夢見觀世音從西郭門入。清暉妙狀光映日月。幢幡華蓋皆以七寶莊嚴。見便作禮。問曰。不審大士今何所之。答云。往嘉祥寺迎虔公。因爾無常。當時疾雖綿篤而神色平平有如恒日。侍者咸聞異香。久之乃歇。虔既自審必終。又睹瑞相。道俗聞見咸生歎羨焉。
高僧傳卷第五 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第六(義解三)
梁會稽嘉祥寺沙門釋慧皎撰釋慧遠一釋慧持二釋慧永三釋僧濟四釋法安五釋曇邕六釋道祖七釋僧[(豐*力)/石]八釋道融九釋曇影十釋僧睿十一釋道恒十二釋僧肇十三
釋慧遠。本姓賈氏。雁門婁煩人也。弱而好書圭璋秀髮
【現代漢語翻譯】 現代漢語譯本： 若春天的園圃，栽種著芬芳和美譽。枝條繁茂，枝幹挺拔而疏朗。有一位弟子名叫道寶，姓張，也是吳地人。他從小就聰明好學，尤其擅長講席。張彭祖、王秀琰都非常推重他，並與他結下了深厚的友誼。 釋慧虔，姓皇甫，是北地人。他從小就出家，奉持戒律，志向堅定。在廬山隱居了十多年。道俗之中有立志修行、勝過常人的人，沒有不仰慕他的風采的。鳩摩羅什（Kumārajīva）新翻譯出許多佛經，慧虔立志弘揚佛法，宣揚德教。因為慧遠（Huiyuan）大師在廬山，足以振興玄風。慧虔於是東遊吳越，囑咐當地弘揚佛法。在晉朝義熙初年，他來到山陰的嘉祥寺，克己奉公，引導眾人。他刻苦修行，以身作則。凡是新翻譯的佛經，他都書寫講解。大約過了五年，忽然得了疾病，臥床不起。不久，他自知將要去世，於是心念阿彌陀佛（Amitābha），祈求觀世音菩薩（Avalokiteśvara）的保佑。山陰的寺廟中有一位名叫凈嚴的比丘尼（bhikkhuni），是位有德行的宿老，持戒精嚴。她夜裡夢見觀世音菩薩從西郭門進入，清凈的光輝照耀日月。幢幡華蓋都用七寶裝飾。她見到后便行禮，問道：『不知大士您現在要去哪裡？』觀世音菩薩回答說：『前往嘉祥寺迎接慧虔公。』因此他將要去世。當時慧虔雖然病重，但神色平靜，如同往常一樣。侍者們都聞到奇異的香氣，過了很久才消散。慧虔既然知道自己將要去世，又看到了瑞相，道俗們聽聞后都讚歎不已。 《高僧傳》卷第五 大正藏第 50 冊 No. 2059 《高僧傳》 《高僧傳》卷第六（義解三） 梁朝會稽嘉祥寺沙門釋慧皎撰寫：釋慧遠（Huiyuan），釋慧持（Huichi），釋慧永（Huiyong），釋僧濟（Sengji），釋法安（Faan），釋曇邕（Tanyong），釋道祖（Daozu），釋僧[(豐力)/石]（Seng[fengli/shi]），釋道融（Daorong），釋曇影（Tanying），釋僧睿（Sengrui），釋道恒（Daoheng），釋僧肇（Sengzhao）。 釋慧遠，本姓賈，是雁門婁煩人。他從小就喜歡讀書，天資聰穎。
【English Translation】 English version: Like a spring garden, filled with fragrance and reputation. The branches are lush, and the trunks are tall and sparse. There was a disciple named Daobao, whose surname was Zhang, also from Wu. He was intelligent and studious from a young age, especially good at lecturing. Zhang Pengzu and Wang Xiuyan both highly respected him and formed a deep friendship with him. 釋慧虔（Shi Huiqian）, whose surname was Huangfu, was a native of Beidi. He became a monk at a young age, upholding the precepts and maintaining a firm will. He lived in seclusion in Mount Lu for more than ten years. Among the monks and laity, those who aspired to practice and surpassed ordinary people all admired his demeanor. Kumārajīva (鳩摩羅什), newly translated many Buddhist scriptures, and Huiqian was determined to promote the Dharma and propagate virtuous teachings. Because Huiyuan (慧遠) was in Mount Lu, he was sufficient to revitalize the profound teachings. Huiqian then traveled east to Wu and Yue, instructing the local people to propagate the Dharma. In the early years of the Jin Dynasty's Yixi era, he came to Jiaxiang Temple in Shanyin, dedicating himself to serving the public and guiding the masses. He practiced diligently and set an example. He wrote and lectured on all the newly translated scriptures. After about five years, he suddenly fell ill and became bedridden. Soon, he knew that he was about to pass away, so he focused his mind on Amitābha (阿彌陀佛) and prayed to Avalokiteśvara (觀世音菩薩) for protection. In Shanyin, there was a bhikkhuni (比丘尼) named Jingyan in a nearby temple, an elder with virtue and strict adherence to the precepts. She dreamed at night that Avalokiteśvara entered from the West Guo Gate, the pure radiance illuminating the sun and moon. The banners and canopies were all decorated with the seven treasures. Upon seeing this, she bowed and asked: 'I do not know where the Great Being is going now?' Avalokiteśvara replied: 'I am going to Jiaxiang Temple to welcome Master Huiqian.' Therefore, he is about to pass away. At that time, although Huiqian was seriously ill, his expression was calm, as usual. The attendants all smelled a strange fragrance, which dissipated after a long time. Since Huiqian knew that he was about to pass away and had seen the auspicious signs, the monks and laity who heard about it all praised him. Biographies of Eminent Monks, Volume 5 Taisho Tripitaka Volume 50, No. 2059, Biographies of Eminent Monks Biographies of Eminent Monks, Volume 6 (Exegesis 3) Compiled by Shi Huijiao, a monk of Jiaxiang Temple in Kuaiji of the Liang Dynasty: Shi Huiyuan, Shi Huichi, Shi Huiyong, Shi Sengji, Shi Faan, Shi Tanyong, Shi Daozu, Shi Seng[feng*li/shi], Shi Daorong, Shi Tanying, Shi Sengrui, Shi Daoheng, Shi Sengzhao. Shi Huiyuan, whose original surname was Jia, was a native of Loufan in Yanmen. He loved reading from a young age and was naturally intelligent.
。年十三隨舅令狐氏遊學許洛。故少為諸生。博綜六經尤善莊老。性度弘博風鑒朗拔。雖宿儒英達莫不服其深致。年二十一欲渡江東就範宣子共契嘉遁。值石虎已死中原寇亂南路阻塞。志不獲從。時沙門釋道安立寺于太行恒山弘贊像法。聲甚著聞。遠遂往歸之。一面盡敬。以為真吾師也。后聞安講波若經。豁然而悟。乃嘆曰。儒道九流皆糠秕耳。便與弟慧持。投簪落彩。委命受業。既入乎道厲然不群。常欲總攝綱維。以大法為己任。精思諷持以夜續晝。貧旅無資缊纊常闕。而昆弟恪恭終始不懈。有沙門曇翼。每給以燈燭之費。安公聞而喜曰。道士誠知人矣。遠藉慧解於前因。發勝心於曠劫。故能神明英越機鑒遐深。安公常嘆曰。使道流東國其在遠乎。年二十四便就講說。嘗有客聽講難實相義。往復移時彌增疑昧。遠乃引莊子義為連類。於是惑者曉然。是后安公特聽慧遠不廢俗書。安有弟子法遇曇徽皆風才照灼志業清敏並推伏焉。后隨安公南遊樊河。偽秦建元九年。秦將符丕寇斥襄陽。道安為朱序所拘不能得去。乃分張徒眾各隨所之。臨路諸長德皆被誨約。遠不蒙一言。遠乃跪曰。獨無訓勖懼非人例。安曰。如公者豈復相憂。遠於是與弟子數十人。南適荊州住上明寺。后欲往羅浮山。及屆潯陽。見廬峰清靜足以息心。始
【現代漢語翻譯】 現代漢語譯本：慧遠（生於公元334年，卒于公元416年），十三歲時跟隨舅舅令狐氏到許（今河南許昌）、洛（今河南洛陽）一帶遊學，因此年少時就成為諸生（指讀書人）。他廣泛研習儒家六經，尤其擅長莊子和老子的學說。他的性格寬宏博大，眼光明銳，即使是學識淵博的老儒和才華橫溢的俊傑，無不佩服他的深刻見解。二十一歲時，他想渡江東去，與范宣子（人名，生平不詳）一同隱居，但正趕上石虎（後趙皇帝）已死，中原地區戰亂，南方的道路被阻斷，他的志向未能實現。當時，沙門（出家修道的人）釋道安（東晉時期著名高僧）在太行山恒山建立寺廟，弘揚佛法，聲名遠播。慧遠便前往歸附他，以弟子之禮盡心侍奉，認為道安才是他真正的老師。後來，他聽道安講解《般若經》，豁然開悟，於是感嘆道：『儒家和道家的學說，以及其他各家各派的學說，都不過是些糠秕罷了！』於是，他與弟弟慧持（人名，生平不詳）一起，拋棄世俗的榮華富貴，剃髮出家，委身於佛門，接受道安的教導。進入佛門后，他立志高遠，與衆不同，常常想要總攬佛法的綱要，以弘揚佛法為己任。他精勤思考，誦讀佛經，以夜晚接續白天。生活貧困，缺少衣被，但兄弟二人始終恭敬謹慎，從不懈怠。有一位沙門曇翼（人名，生平不詳），經常資助他們燈燭的費用。道安聽后高興地說：『曇翼確實很識人啊！』慧遠憑藉著前世的智慧，在久遠的過去就發下了宏大的誓願，所以能夠神明英俊，見識深遠。道安常常感嘆說：『使佛法流傳到東方，恐怕要靠慧遠了！』二十四歲時，慧遠就開始講經說法。曾經有聽眾在聽講時，對實相義（佛教用語，指事物真實的相狀）提出疑問，反覆辯論了很長時間，反而更加疑惑不解。慧遠便引用莊子的義理來作比喻，於是疑惑的人恍然大悟。此後，道安特許慧遠可以閱讀世俗的書籍。道安的弟子法遇（人名，生平不詳）和曇徽（人名，生平不詳）都才華橫溢，志向高潔，都對慧遠推崇信服。後來，慧遠跟隨道安南遊樊河。偽秦建元九年（公元373年），秦將符丕（人名，生平不詳）攻打襄陽，道安被朱序（人名，生平不詳）拘留，無法離開。於是，道安分散徒眾，讓他們各自離去。臨行前，各位德高望重的弟子都受到了道安的教誨，唯獨慧遠沒有得到一句教誨。慧遠便跪下來說：『唯獨我沒有得到教誨，恐怕是不把我當人看待吧？』道安說：『像你這樣的人，哪裡還需要我擔憂呢？』於是，慧遠與弟子數十人，南下前往荊州，住在上明寺。後來，他想去羅浮山，到達潯陽（今江西九江）時，看到廬山清靜，足以讓人安心修行，於是便留了下來。
【English Translation】 English version: At the age of thirteen, Huiyuan (334-416 CE) followed his uncle, Linghu, to study in Xu (present-day Xuchang, Henan) and Luo (present-day Luoyang, Henan). Therefore, he became a student in his youth. He extensively studied the Six Classics of Confucianism, especially excelling in the doctrines of Zhuangzi and Laozi. His character was broad and generous, and his insight was sharp and clear. Even the erudite scholars and talented elites admired his profound understanding. At the age of twenty-one, he wanted to cross the Yangtze River to the east and live in seclusion with Fan Xuanzi, but he encountered the death of Shi Hu (emperor of Later Zhao), the chaos of war in the Central Plains, and the blockage of the southern roads, so his ambition could not be realized. At that time, the Shramana (ordained mendicant) Shi Dao'an (a famous eminent monk of the Eastern Jin Dynasty) established a temple in Mount Heng of Taihang Mountain, propagating the Buddhist Dharma, and his reputation was widely known. Huiyuan went to return to him, paying his respects with all his heart, and regarded Dao'an as his true teacher. Later, he listened to Dao'an's lecture on the Prajna Sutra and suddenly became enlightened. He then exclaimed: 'The doctrines of Confucianism and Taoism, as well as the various schools of thought, are nothing but chaff!' Therefore, he and his younger brother Huichi (personal name, details unknown) abandoned worldly glory and wealth, shaved their heads, and devoted themselves to Buddhism, receiving Dao'an's teachings. After entering Buddhism, he had lofty aspirations and was different from others. He often wanted to take charge of the essentials of Buddhism and take the propagation of Buddhism as his responsibility. He diligently thought and recited the Buddhist scriptures, continuing from night to day. He lived in poverty and lacked clothing, but the two brothers were always respectful and cautious, never懈怠. A Shramana named Tanyi (personal name, details unknown) often subsidized them with the cost of lamps and candles. Dao'an was pleased to hear this and said: 'Tanyi truly knows people!' Huiyuan relied on the wisdom of his previous life and made great vows in the distant past, so he was able to be intelligent and outstanding, with profound insight. Dao'an often sighed and said: 'The propagation of Buddhism to the East, I am afraid, will depend on Huiyuan!' At the age of twenty-four, Huiyuan began to lecture on the scriptures. Once, when listening to the lecture, some listeners raised questions about the meaning of 'Reality' (a Buddhist term referring to the true nature of things), and after repeated debates for a long time, they became even more confused. Huiyuan then used the principles of Zhuangzi as a metaphor, and the confused people suddenly understood. After that, Dao'an specially allowed Huiyuan to read secular books. Dao'an's disciples Fayu (personal name, details unknown) and Tanwei (personal name, details unknown) were both talented and had noble aspirations, and they all admired and trusted Huiyuan. Later, Huiyuan followed Dao'an on a southern tour of the Fan River. In the ninth year of Jianyuan of the Pseudo-Qin Dynasty (373 CE), the Qin general Fu Pi (personal name, details unknown) attacked Xiangyang, and Dao'an was detained by Zhu Xu (personal name, details unknown) and could not leave. Therefore, Dao'an dispersed his followers and let them go their separate ways. Before leaving, all the virtuous disciples received Dao'an's teachings, but Huiyuan did not receive a single word of instruction. Huiyuan then knelt down and said: 'I am the only one who has not received instruction, I am afraid that I am not regarded as a person?' Dao'an said: 'How can I worry about someone like you?' Therefore, Huiyuan and dozens of his disciples went south to Jingzhou and lived in Shangming Temple. Later, he wanted to go to Mount Luofu, and when he arrived at Xunyang (present-day Jiujiang, Jiangxi), he saw that Mount Lu was quiet and suitable for peaceful cultivation, so he stayed.
住龍泉精舍。此處去水大遠。遠乃以杖扣地曰。若此中可得棲立當使朽壤抽泉。言畢清流涌出。后卒成溪。其後少時潯陽亢旱。遠詣池側讀海龍王經。忽有巨蛇從池上空。須臾大雨。歲以有年。因號精舍為龍泉寺焉。時有沙門慧永。居在西林與遠同門。舊好遂要遠同止。永謂刺史桓伊曰。遠公方當弘道。今徒屬已廣而來者方多。貧道所棲褊狹不足相處。如何。桓乃為遠復于山東更立房殿。即東林是也。遠創造精舍洞盡山美。卻負香爐之峰。傍帶瀑布之壑。仍石壘基即松栽構。清泉環階白雲滿室。復于寺內別置禪林。森樹煙凝石筵苔合。凡在瞻履皆神清而氣肅焉。遠聞。天竺有佛影。是佛昔化毒龍所留之影。在北天竺月氏國那竭呵城南古仙人石室中。經道取流沙。西一萬五千八百五十里。每欣感交懷志欲瞻睹。會有西域道士敘其光相。遠乃背山臨流營筑龕室。妙算畫工淡彩圖寫。色疑積空望似煙霧。暉相炳[火(夐-人+(〡〡))]若隱而顯。遠乃著銘曰。廓矣大像。理玄無名。體神入化。落影離形。回暉層巖。凝映虛亭。在陰不昧。處闇逾明。婉步蟬蛻。朝宗百靈。應不同方。跡絕杳冥(其一)。茫茫荒宇。靡勸靡獎。淡虛寫容。拂空傳像。相具體微。沖姿自朗。白毫吐曜。昏夜中爽。感徹乃應。扣誠發響。留
音停岫。津悟冥賞。撫之有會。功弗由曩(其二)。旋踵忘敬。罔慮罔識。三光掩暉。萬像一色。庭宇幽藹。歸途莫測。悟之以靖。開之以力。慧風雖遐。維塵攸息。匪聖玄覽。孰扇其極(其三)。希音遠流。乃眷東顧。欣風慕道。仰規玄度。妙盡毫端。運微輕素。托彩虛凝。殆映霄霧。跡以像真。理深其趣。奇興開衿。祥風引路。清氣回軒。昏交未曙。彷彿神容。依稀欽遇(其四)。銘之圖之。曷營曷求。神之聽之。鑒爾所修。庶茲塵軌。映彼玄流。漱情靈沼。飲和至柔。照虛應簡。智落乃周。深懷冥托。宵想神遊。畢命一對。長謝百憂(其五)又昔潯陽陶侃經鎮廣州。有漁人于海中見神光每夕艷發。經旬彌盛。怪以白侃。侃往詳視乃是阿育王像。即接歸以送武昌寒溪寺。寺主僧珍嘗往夏口夜夢寺遭火而此像屋獨有龍神圍繞。珍覺馳還寺。寺既焚盡唯像屋存焉。侃后移鎮。以像有威靈遣使迎接。數十人舉之至水及上船。船又覆沒。使者懼而反之。竟不能獲。侃幼出雄武素薄信情。故荊楚之間為之謠曰。陶惟劍雄。像以神標。云翔泥宿。邈何遙遙。可以誠致。難以力招。及遠創寺既成。祈心奉請。乃飄然自輕。往還無梗。方知遠之神感證在風諺矣。於是率眾行道昏曉不絕。釋迦余化於斯復興。既而謹律息心之士。絕塵
【現代漢語翻譯】 現代漢語譯本： 音停岫（聲音停止在山峰）。領悟到深奧的道理，心中暗自讚賞。撫摸著它，心中有所領會。所獲得的功德並非來自過去。 轉眼之間就忘記了敬畏之心。沒有思慮，沒有認知。太陽的光輝被遮蔽，萬物都變成了一種顏色。庭院幽深寂靜，回家的路途難以預測。用清靜的心去領悟它，用努力去開啟它。智慧之風雖然遙遠，但塵埃終將止息。如果不是聖人高深的觀察，誰能扇動這智慧之風到達極致呢？ 希有的聲音遠遠流傳，於是眷顧東方。欣慕風範，仰慕道義，傚法玄妙的法則。精妙之處盡在毫端，運用細微之處在於輕柔的絹素。將色彩寄託于虛空之中，幾乎映照著天上的雲霧。用形跡來描繪真實，道理深藏其中趣味無窮。奇異的興致打開了胸襟，吉祥的風引導著道路。清新的氣息迴盪在車軒，昏暗交織尚未天明。彷彿看到了神明的容貌，依稀感到敬佩和相遇。 銘刻它，描繪它，還要求什麼呢？神明在傾聽著，鑑察著你所修行的。希望這塵世的軌跡，能夠映照那玄妙的河流。用清澈的情感洗滌心靈，飲用平和至柔的甘露。照亮虛空，迴應簡樸，智慧圓滿周到。深深地懷著冥冥之中的寄託，夜晚想像著神遊。用一生的時間來面對，永遠告別所有的憂愁。 又從前潯陽（地名）的陶侃（人名）鎮守廣州時，有漁人在海中看見神光，每晚都光彩奪目。經過十幾天更加旺盛。漁人感到奇怪，就告訴了陶侃。陶侃前去詳細察看，原來是阿育王像（Aśoka image）。於是迎接回來，送到武昌（地名）的寒溪寺（寺廟名）。寺廟的住持僧人僧珍（人名）曾經前往夏口（地名），夜裡夢見寺廟遭遇火災，只有這座佛像的屋子有龍神圍繞。僧珍醒來后趕回寺廟。寺廟已經全部燒燬，只有佛像的屋子倖存。陶侃後來調任，因為佛像有威靈，派使者去迎接。幾十個人抬著佛像，到了水邊和上船時，船都翻了。使者害怕，就把佛像放回原處，最終沒有得到。陶侃年輕時崇尚武力，一向不相信神靈。所以荊楚（地名）一帶流傳著這樣的歌謠：『陶侃憑藉劍的威武，佛像憑藉神的光輝。像云一樣飛翔，像泥一樣沉睡，相隔多麼遙遠啊。可以用誠心來感應，難以用力量來招來。』等到陶侃新建的寺廟建成后，虔誠地祈禱，恭敬地迎請佛像。佛像就輕飄飄地自己移動過來，往來沒有阻礙。這才知道遠方的神靈感應，應驗在民間的諺語中了。於是率領眾人舉行法事，從早到晚沒有停止。釋迦牟尼（Śākyamuni）的遺教在這裡再次興盛。然後那些嚴守戒律，清心寡慾的人，斷絕了塵世的牽掛。
【English Translation】 English version: Sound stops at the peaks. Comprehending profound principles, secretly admiring in the heart. Touching it, there is understanding in the heart. The merits gained are not from the past. In the blink of an eye, reverence is forgotten. Without thought, without knowledge. The light of the sun is obscured, and all things become one color. The courtyard is deep and quiet, and the way home is unpredictable. Use a tranquil heart to understand it, and use effort to open it. Although the wind of wisdom is distant, the dust will eventually settle. If it were not for the profound observation of a sage, who could fan this wind of wisdom to its extreme? Rare sounds flow far away, thus looking towards the East. Admiring the demeanor, yearning for righteousness, and emulating the mysterious laws. The subtleties are all at the tip of the brush, and the application of the subtle lies in the gentle silk. Entrusting color to the void, almost reflecting the clouds in the sky. Using form to depict reality, the principles are deeply hidden within endless interest. Strange interests open the heart, and auspicious winds guide the way. Fresh air echoes in the carriage, darkness intertwines before dawn. As if seeing the appearance of the gods, vaguely feeling admiration and encounter. Engrave it, depict it, what else to ask for? The gods are listening, observing what you cultivate. Hoping that this worldly path can reflect that mysterious river. Use pure emotions to cleanse the mind, and drink the gentle and soft dew. Illuminate the void, respond to simplicity, and wisdom is complete and thorough. Deeply cherishing the entrustment in the dark, imagining spiritual travels at night. Facing it with a lifetime, forever bidding farewell to all worries. Furthermore, formerly when Tao Kan (personal name), of Xunyang (place name), was stationed in Guangzhou, there was a fisherman who saw divine light in the sea, shining brightly every night. After more than ten days, it became even more intense. The fisherman felt strange and told Tao Kan. Tao Kan went to investigate in detail and found that it was an Aśoka image (Aśoka image). So he welcomed it back and sent it to Hanxi Temple (temple name) in Wuchang (place name). The abbot of the temple, Monk Zhen (personal name), once went to Xia Kou (place name) and dreamed at night that the temple was on fire, but only the house of this Buddha image was surrounded by dragon gods. Monk Zhen woke up and rushed back to the temple. The temple had been completely burned down, but only the house of the Buddha image survived. Tao Kan was later transferred, and because the Buddha image had divine power, he sent messengers to welcome it. Dozens of people carried the Buddha image, but when they reached the water and got on the boat, the boat capsized. The messengers were afraid and put the Buddha image back, and in the end, they did not get it. Tao Kan advocated force when he was young and never believed in gods. Therefore, there was a folk song circulating in the Jingchu (place name) area: 'Tao Kan relies on the power of the sword, and the Buddha image relies on the light of the gods. Flying like clouds, sleeping like mud, how far apart they are. It can be moved by sincerity, but it is difficult to attract by force.' After the newly built temple was completed, Tao Kan sincerely prayed and respectfully welcomed the Buddha image. The Buddha image floated over by itself, and there were no obstacles in coming and going. Only then did he know that the divine response from afar was verified in the folk proverbs. So he led the people to perform rituals, without stopping from morning to night. The remaining teachings of Śākyamuni (Śākyamuni) were revived here. Then those who strictly observe the precepts, purify their hearts and reduce their desires, cut off worldly ties.
清信之賓。並不期而至。望風遙集。彭城劉遺民。豫章雷次宗。雁門周續之。新蔡畢穎之。南陽宗炳張菜民張季碩等。並棄世遺榮依遠遊止。遠乃于精舍無量壽像前。建齋立誓。共期西方。乃令劉遺民著其文曰。惟歲在攝提秋七月戊辰朔二十八日乙未。法師釋慧遠貞感幽奧宿懷特發。乃延命同志息心貞信之士百有二十三人。集於廬山之陰般若臺精舍阿彌陀像前。率以香華敬廌而誓焉。惟斯一會之眾。夫緣化之理既明。則三世之傳顯矣。遷感之數既符。則善惡之報必矣。推交臂之潛淪。悟無常之期切。審三報之相催。知險趣之難拔。此其同志諸賢。所以夕惕宵勤仰思攸濟者也。蓋神者可以感涉。而不可以跡求必感之有物。則幽路咫尺。茍求之無主。則眇茫河津。今幸以不謀而僉心西境。叩篇開信亮情天發。乃機象通於寢夢。欣歡百于子來。於是雲圖表暉。影侔神造。功由理諧。事非人運。茲實天啟其誠。冥運來萃者矣。可不克心重精疊思以凝其慮哉。然其景績參差功德不一。雖晨祈云同夕歸攸隔。即我師友之眷良可悲矣。是以慨焉胥命整衿法堂。等施一心亭懷幽極。誓茲同人俱游絕域。其有驚出絕倫首登神界。則無獨善於云嶠。忘兼全于幽谷。先進之與后升。勉思策征之道然復妙覲大儀。啟心貞照。識以悟新。形由化革
。藉芙蓉于中流。蔭瓊柯以詠言。飄云衣於八極。泛香風以窮年。體忘安而彌穆心超樂以自怡。臨三塗而緬謝。傲天宮而長辭。紹眾靈以繼軌。指太息以為期。究茲道也。豈不弘哉。遠神韻嚴肅容止方棱。凡預瞻睹莫不心形戰慄。曾有沙門持竹如意欲以奉獻。入山信宿竟不敢陳。竊留席隅默然而去。有慧義法師。強正少憚將欲造山謂遠弟子慧寶曰。諸君庸才望風推服。今試觀我如何。至山值遠講法華。每欲難問。輒心悸汗流竟不敢語。出謂慧寶曰。此公定可訝。其伏物蓋眾如此。殷仲堪之荊州。過山展敬。與遠共臨北澗論易體。移景不倦。見而嘆曰。識信深明實難為庶。司徒王謐護軍王默等。並欽慕風德遙致師敬。謐修書曰。年始四十而衰同耳順遠答曰。古人不愛尺璧而重寸陰。觀其所存似不在長年耳。檀越既履順而游性。乘佛理以御心。因此而推復何羨于遐齡。聊想斯理久已得之。為復酬來信耳。盧修初下據江州城。入山詣遠。遠少與修父瑕同爲書生。及見修歡然道舊。因朝夕音問。僧有諫遠者曰。修為國寇。與之交厚得不疑乎。遠曰。我佛法中情無取捨。豈不為識者所察。此不足懼。及宋武追討盧修設帳桑尾。左右曰。遠公素王廬山與修交厚。宋武曰。遠公世表之人。必無彼此。乃遣使赍書致敬。並遺錢米。於是
【現代漢語翻譯】 （他）像在河流中央倚靠著芙蓉，在美玉般的樹蔭下吟詠。讓云做的衣裳在八方飄蕩，讓芬芳的風陪伴著度過一生。他的身體忘記了安逸，變得更加肅穆；他的心靈超越了快樂，感到自我的愉悅。面對地獄三途而遙遠地告別，對傲慢的天宮永遠辭別。繼承眾神的軌跡，把嘆息作為期限。探究這種道理，難道不弘大嗎？ 他遙遠的神韻，嚴肅的容貌和舉止，方正的棱角，凡是預先瞻仰到他的人，沒有不內心和形體都戰慄的。曾經有個沙門拿著竹如意想要奉獻給他，進入山中住了兩晚，最終還是不敢呈上，偷偷地留在蓆子的角落，默默地離開了。有慧義法師，剛強正直，很少畏懼，想要拜訪慧遠大師，對他的弟子慧寶說：『你們這些庸才，聽到他的名聲就推崇佩服。現在看看我怎麼樣。』到了山上，正趕上慧遠大師講《法華經》，每次想要提問，總是心驚膽戰，汗流浹背，最終還是不敢說話。出來后對慧寶說：『這位大師確實令人驚歎，他降伏眾生的能力大概就是這樣吧。』 殷仲堪擔任荊州刺史時，路過廬山，前去拜訪慧遠大師，與慧遠大師一同在北澗邊討論《易經》的義理，時間很長也不覺得疲倦。他看了後感嘆道：『他的見識深刻明瞭，確實難以相比。』司徒王謐、護軍王默等人，都欽佩仰慕慧遠大師的風範和德行，遙遠地表達敬意。王謐寫信說：『我年紀剛四十歲，但衰老得像七八十歲的人一樣。』慧遠大師回覆說：『古人不愛惜尺璧而看重寸陰，看他所關注的，似乎不在於長壽。檀越您既然順應自然而放縱性情，用佛理來駕馭內心，因此而推論，又何必羨慕長壽呢？我姑且想想這個道理，很久以前就已經明白了。這是爲了回覆您的來信罷了。』 盧修剛開始攻佔江州城，進入廬山拜訪慧遠大師。慧遠大師年輕時曾與盧修的父親盧瑕一同讀書。等到見到盧修，高興地敘舊，因此早晚都有問候。僧人中有勸諫慧遠大師的人說：『盧修是國家的敵人，與他交往密切，難道不會被懷疑嗎？』慧遠大師說：『我佛法中情誼沒有取捨，難道不會被有見識的人所察覺嗎？這不足為懼。』等到宋武帝追討盧修，在桑尾設定軍帳，左右的人說：『慧遠大師是廬山隱士，與盧修交往密切。』宋武帝說：『慧遠大師是超脫世俗的人，一定沒有偏袒。』於是派遣使者帶著書信表達敬意，並贈送錢米。
【English Translation】 He leaned on the lotus in the middle of the river, and chanted under the shade of the jade-like trees. He let the cloud-made clothes flutter in all directions, and let the fragrant wind accompany him throughout his life. His body forgot ease and became more solemn; his heart transcended joy and felt self-pleasure. Facing the three paths of hell, he bid farewell from afar, and bid farewell to the arrogant heavenly palace forever. He inherited the trajectory of the gods, and took sighing as the deadline. Exploring this principle, isn't it great? His distant charm, solemn appearance and demeanor, and upright edges and corners, all those who looked up to him in advance could not help but tremble in their hearts and bodies. Once there was a Shramana (Buddhist monk) (Śrāmaṇa - a novice monk) holding a bamboo Ruyi (ceremonial scepter) (Ruyi - a ceremonial scepter symbolizing good fortune) wanting to offer it to him. He entered the mountain and stayed for two nights, but in the end he did not dare to present it. He secretly left it in the corner of the mat and left silently. There was Dharma Master Huiyi, who was strong and upright, and rarely feared. He wanted to visit Master Huiyuan and said to his disciple Huibao: 'You mediocre people admire him when you hear his name. Now see how I do.' When he arrived at the mountain, he happened to be there when Master Huiyuan was lecturing on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra - the Lotus Sutra). Every time he wanted to ask questions, he was always frightened and sweating, and in the end he did not dare to speak. After coming out, he said to Huibao: 'This master is indeed amazing. His ability to subdue sentient beings is probably like this.' When Yin Zhongkan was the governor of Jingzhou, he passed by Mount Lu and went to visit Master Huiyuan. He discussed the meaning of the Book of Changes (I Ching) (I Ching - Book of Changes) with Master Huiyuan by the North Stream, and he did not feel tired for a long time. After seeing it, he sighed: 'His knowledge is profound and clear, and it is indeed difficult to compare.' Situ (Minister over the Masses) (Situ - Minister over the Masses) Wang Mi and General Wang Mo and others all admired Master Huiyuan's demeanor and virtue, and expressed their respect from afar. Wang Mi wrote a letter saying: 'I am only forty years old, but I am as old as someone in their seventies or eighties.' Master Huiyuan replied: 'The ancients did not cherish a foot of jade but valued an inch of time. Looking at what he cares about, it does not seem to be longevity. Since you follow nature and indulge your temperament, and use Buddhist principles to control your heart, then why envy longevity? I will think about this principle for now, and I have already understood it a long time ago. This is just to reply to your letter.' Lu Xiu had just begun to capture Jiangzhou City and entered Mount Lu to visit Master Huiyuan. Master Huiyuan had studied with Lu Xiu's father, Lu Xia, when he was young. When he saw Lu Xiu, he happily reminisced about the past, so there were greetings morning and evening. Among the monks, there were those who advised Master Huiyuan: 'Lu Xiu is the enemy of the country. Is it not suspicious to associate with him closely?' Master Huiyuan said: 'In my Buddhist Dharma, friendship has no acceptance or rejection. Will it not be noticed by those with knowledge? There is nothing to fear.' When Emperor Wu of Song pursued Lu Xiu and set up a military camp in Sangwei, the people around him said: 'Master Huiyuan is a recluse in Mount Lu and has a close relationship with Lu Xiu.' Emperor Wu of Song said: 'Master Huiyuan is a person beyond the world and will certainly not be biased.' So he sent an envoy with a letter to express his respect and sent money and rice.
遠近方服其明見。初經流江東多有未備。禪法無聞。律藏殘闕。遠慨其道缺。乃令弟子法凈法領等遠尋眾經逾越沙雪。曠歲方反。皆獲梵本得以傳譯。昔安法師在關。請曇摩難提出阿毗曇心。其人未善晉言頗多疑滯。後有罽賓沙門僧伽提婆。博識眾典。以晉太元十六年來至潯陽。遠請重譯阿毗曇心及三法度論。於是二學乃興。並制序標宗貽于學者。孜孜為道務在弘法。每逢西域一賓輒懇惻咨訪。聞羅什入關。即遣書通好曰。釋慧遠頓首。去歲得姚左軍書。具承德問。仁者曩絕殊域。越自外境。於時音譯未交。聞風而悅。但江湖難冥。以形乖為嘆耳。頃知承否通之會。懷寶來游至止。有問則一日九馳。徒情欣雅味。而無由造盡。寓目望途固已增其勞佇。每欣大法宣流三方同遇。雖運鐘其末。而趣均在昔。誠未能扣津妙門感徹遺靈。至於虛衿遺契。亦無日不懷。夫旃檀移植則異物同熏。摩尼吐曜則眾珍自積。是惟教合之道。猶虛往實歸。況宗一無像而應不以情者乎。是故負荷大法者。必以無報為心。會友以仁者使功不自己。若令法輪不停軫於八正之路三寶不輟音于將盡之期。則滿愿不專美於絕代。龍樹豈獨善於前蹤。今往比量衣裁。愿登高座爲著之。並天漉之器此既法物。聊以示懷。什答書曰。鳩摩羅耆婆和南。既未言面
【現代漢語翻譯】 現代漢語譯本：遠近各地的人都信服他的明智見解。當初佛法傳入江東時，很多方面還不完備，禪法很少有人知道，律藏也殘缺不全。慧遠（Huiyuan）深感佛法不完整，於是派遣弟子法凈（Fajing）、法領（Faling）等人遠赴西域尋找佛經，歷經多年才返回。他們帶回了梵文原本，得以進行翻譯。以前安法師（An Fa Shi）在關中，請曇摩難提（Dharmānandi）翻譯《阿毗曇心論》（Abhidharmahrdaya）。但他不太熟悉漢語，翻譯有很多疑問和滯澀之處。後來有罽賓（Kashmir）的沙門僧伽提婆（Sanghadeva），博學多聞，在晉太元十六年（391年）來到潯陽。慧遠請他重新翻譯《阿毗曇心論》和《三法度論》（Sanfa Dulu）。從此，這兩門學問才得以興盛。慧遠還親自撰寫序言，闡明宗旨，留給後來的學者。他孜孜不倦地追求真理，致力於弘揚佛法。每當有西域僧人來訪，他總是懇切地請教。聽說鳩摩羅什（Kumārajīva）入關，立刻寫信通好，信中說：『釋慧遠（Shi Huiyuan）頓首。去年收到姚左軍（Yao Zuojun）的信，詳細瞭解了您的德行。您從遙遠的異域而來，不遠萬里來到這裡。雖然當時語言不通，但聽到您的名聲就非常高興。只是相隔遙遠，不能見面，深感遺憾。最近得知您將要前來，非常高興。如果有問題，我一天可以跑九趟去請教。只是我才疏學淺，無法完全領會您的精妙之處，只能遙望您的身影，更加思念。我很高興大法能夠傳播，四方都能受益。雖然現在是末法時期，但我們的志向和古人一樣。我雖然不能領悟佛法的精妙之處，但一直虛心求教。如果能像旃檀（candana）移植后，能使周圍的物體都散發香味；像摩尼寶珠（mani）放出光芒，能使眾寶聚集在一起。這就是教化的作用，就像虛空能容納萬物一樣。更何況佛法是無相的，不應以情執來對待。所以，承擔弘揚大法的人，必須以不求回報的心來做事。與人交往要任人唯賢，使他們的功勞不歸於自己。如果能使法輪（dharma wheel）不停地在八正道（Eightfold Path）上運轉，使三寶（Three Jewels）的音聲在末法時期也不斷絕，那麼圓滿的功德就不只是前人的專屬，龍樹（Nāgārjuna）也不只是前人的榜樣。現在我寄去一些衣料，希望您能登上高座，穿上它。還有天竺（India）的器皿，這些都是法物，略表寸心。』鳩摩羅什（Kumārajīva）回信說：『鳩摩羅什（Kumārajīva）和南（Namo）。還沒有機會見面……』 English version: People from far and near admired his clear understanding. In the early days when Buddhism spread to Jiangdong, many aspects were incomplete. There was little knowledge of Chan (Zen) practice, and the Vinaya (monastic discipline) was incomplete. Huiyuan (Huiyuan) deeply lamented the incompleteness of the Dharma, so he sent his disciples Fajing (Fajing) and Faling (Faling) to travel far to the Western Regions to seek scriptures, which took many years to return. They brought back Sanskrit originals, which could then be translated. Previously, Dharma Master An (An Fa Shi) was in Guanzhong and invited Dharmānandi (Dharmānandi) to translate the Abhidharmahrdaya (Abhidharmahrdaya). However, he was not familiar with the Chinese language, and the translation had many doubts and hesitations. Later, there was the Shramana Sanghadeva (Sanghadeva) from Kashmir (Kashmir), who was knowledgeable in various scriptures. He came to Xunyang in the sixteenth year of the Taiyuan era of the Jin Dynasty (391 AD). Huiyuan asked him to re-translate the Abhidharmahrdaya and the Sanfa Dulu (Sanfa Dulu). From then on, these two schools of learning flourished. Huiyuan also personally wrote prefaces, clarifying the principles, and leaving them to later scholars. He tirelessly pursued the truth and devoted himself to propagating the Dharma. Whenever a monk from the Western Regions visited, he would earnestly consult them. Upon hearing that Kumārajīva (Kumārajīva) had entered Guanzhong, he immediately wrote a letter to establish friendly relations, saying: 'Shi Huiyuan (Shi Huiyuan) bows his head. Last year, I received a letter from Yao Zuojun (Yao Zuojun), which detailed your virtues. You have come from a distant foreign land, traveling far and wide. Although there was no communication in language at that time, I was very happy to hear of your reputation. However, being separated by distance and unable to meet, I felt deeply regretful. Recently, I learned that you are coming, and I am very happy. If there are any questions, I can run nine times a day to ask for your guidance. However, I am shallow in knowledge and unable to fully understand your profound insights. I can only look forward to your arrival and miss you even more. I am very happy that the great Dharma can be spread, and all regions can benefit. Although it is now the end of the Dharma age, our aspirations are the same as those of the ancients. Although I cannot comprehend the subtle mysteries of the Dharma, I have always humbly sought guidance. If, like the transplantation of sandalwood (candana), it can make the surrounding objects emit fragrance; like the mani jewel (mani) emitting light, it can gather all treasures together. This is the effect of teaching, just like the void can contain all things. Moreover, the Dharma is formless and should not be treated with emotional attachments. Therefore, those who undertake the propagation of the great Dharma must do so with a selfless heart. In associating with others, one should employ the virtuous and make their merits not attributed to oneself. If the Dharma wheel (dharma wheel) can continue to turn on the Eightfold Path (Eightfold Path), and the sound of the Three Jewels (Three Jewels) does not cease in the Dharma-ending age, then the perfect merit will not be exclusive to the predecessors, and Nāgārjuna (Nāgārjuna) will not be the only example of the past. Now I am sending some clothing material, hoping that you can ascend the high seat and wear it. There are also utensils from India (India), these are Dharma objects, a small token of my heart.' Kumārajīva (Kumārajīva) replied: 'Kumārajīva (Kumārajīva) Namo (Namo). I have not yet had the opportunity to meet...'
【English Translation】 People from far and near admired his clear understanding. In the early days when Buddhism spread to Jiangdong, many aspects were incomplete. There was little knowledge of Chan (Zen) practice, and the Vinaya (monastic discipline) was incomplete. Huiyuan (Huiyuan) deeply lamented the incompleteness of the Dharma, so he sent his disciples Fajing (Fajing) and Faling (Faling) to travel far to the Western Regions to seek scriptures, which took many years to return. They brought back Sanskrit originals, which could then be translated. Previously, Dharma Master An (An Fa Shi) was in Guanzhong and invited Dharmānandi (Dharmānandi) to translate the Abhidharmahrdaya (Abhidharmahrdaya). However, he was not familiar with the Chinese language, and the translation had many doubts and hesitations. Later, there was the Shramana Sanghadeva (Sanghadeva) from Kashmir (Kashmir), who was knowledgeable in various scriptures. He came to Xunyang in the sixteenth year of the Taiyuan era of the Jin Dynasty (391 AD). Huiyuan asked him to re-translate the Abhidharmahrdaya and the Sanfa Dulu (Sanfa Dulu). From then on, these two schools of learning flourished. Huiyuan also personally wrote prefaces, clarifying the principles, and leaving them to later scholars. He tirelessly pursued the truth and devoted himself to propagating the Dharma. Whenever a monk from the Western Regions visited, he would earnestly consult them. Upon hearing that Kumārajīva (Kumārajīva) had entered Guanzhong, he immediately wrote a letter to establish friendly relations, saying: 'Shi Huiyuan (Shi Huiyuan) bows his head. Last year, I received a letter from Yao Zuojun (Yao Zuojun), which detailed your virtues. You have come from a distant foreign land, traveling far and wide. Although there was no communication in language at that time, I was very happy to hear of your reputation. However, being separated by distance and unable to meet, I felt deeply regretful. Recently, I learned that you are coming, and I am very happy. If there are any questions, I can run nine times a day to ask for your guidance. However, I am shallow in knowledge and unable to fully understand your profound insights. I can only look forward to your arrival and miss you even more. I am very happy that the great Dharma can be spread, and all regions can benefit. Although it is now the end of the Dharma age, our aspirations are the same as those of the ancients. Although I cannot comprehend the subtle mysteries of the Dharma, I have always humbly sought guidance. If, like the transplantation of sandalwood (candana), it can make the surrounding objects emit fragrance; like the mani jewel (mani) emitting light, it can gather all treasures together. This is the effect of teaching, just like the void can contain all things. Moreover, the Dharma is formless and should not be treated with emotional attachments. Therefore, those who undertake the propagation of the great Dharma must do so with a selfless heart. In associating with others, one should employ the virtuous and make their merits not attributed to oneself. If the Dharma wheel (dharma wheel) can continue to turn on the Eightfold Path (Eightfold Path), and the sound of the Three Jewels (Three Jewels) does not cease in the Dharma-ending age, then the perfect merit will not be exclusive to the predecessors, and Nāgārjuna (Nāgārjuna) will not be the only example of the past. Now I am sending some clothing material, hoping that you can ascend the high seat and wear it. There are also utensils from India (India), these are Dharma objects, a small token of my heart.' Kumārajīva (Kumārajīva) replied: 'Kumārajīva (Kumārajīva) Namo (Namo). I have not yet had the opportunity to meet...'
又文辭殊隔。導心之路不通。得意之緣圮絕。傳驛來況粗承風德。比復如何必備聞一途可以蔽百。經言。末後東方當有護法菩薩勖哉仁者善弘其事。夫財有五備。福戒博聞辯才深智。兼之者道隆。未具者疑滯。仁者備之矣。所以寄心通好。因譯傳意。豈其能盡。粗酬來意耳。損所致比量衣裁。欲令登法座時著。當如來意。但人不稱物。以為愧耳。今往常所用鍮石雙口澡灌。可備法物之數也。並遺偈一章曰。既已舍染樂。心得善攝不。若得不馳散。深入實相不。畢竟空相中。其心無所樂。若悅禪智慧。是法性無照。虛誑等無實。亦非停心處。仁者所得法。幸愿示其要。遠重與什書曰。日有涼氣比復何如。去月法識道人至。聞君欲還本國。情以悵然。先聞君方當大出諸經。故來欲便相咨求。若此傳不虛眾恨可言。今輒。略問數十條事。冀有餘暇一二為釋。此雖非經中之大難。欲取決於君耳。並報偈一章曰。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。惑想更相乘。觸理自生滯。因緣雖無主開途非一世。時無悟宗匠。誰將握玄契。來問尚悠悠。相與期暮歲。後有弗若多羅。來適關中誦出十誦梵本。羅什譯為晉文。三分始二而多羅棄世。遠常慨其未備。及聞曇。摩流支入秦復善誦此部。乃遣弟子曇邕致書祈請令于關中
更出余分。故十誦一部具足無闕。晉地獲本相傳至今。蔥外妙典關中勝說。所以來集茲土者。遠之力也。外國眾僧咸稱漢地有大乘道士。每至燒香禮拜。輒東向稽首獻心廬岳。其神理之跡。故未可測也。先是中土未有泥洹常住之說。但言壽命長遠而已。遠乃嘆曰。佛是至極。至極則無變。無變之理。豈有窮耶。因著法性論曰。至極以不變為性。得性以體極為宗。羅什見論而嘆曰。邊國人未有經。便闇與理合。豈不妙哉。秦主姚興欽德風名嘆其才思。致書慇勤。信餉連線。贈以龜茲國細縷雜變像。以申款心。又令姚嵩獻其珠像。釋論新出。興送論並遺書曰。大智論新譯訖。此既龍樹所作。又是方等旨歸。宜為一序以申作者之意。然此諸道士。咸相推謝無敢動手。法師可為作序以貽后之學者。遠答書云。欲令作大智論序以申作者之意。貧道聞懷大非小褚所容。汲深非短綆所測。披省之日有愧高命。又體羸多疾觸事有廢。不復屬意。已來其日亦久。緣來告之重。輒粗綴所懷。至於研究之美。當復期諸明德。其名高遠固如此。遠常謂。大智論文句繁廣初學難尋。乃抄其要文。撰為二十卷。序致淵雅使夫學者息過半之功矣。后桓玄征殷仲堪。軍經廬山。要遠出虎溪。遠稱疾不堪。玄自入山。左右謂玄曰。昔毀仲堪入山禮遠。愿公
勿敬之。玄答何有此理。仲堪本死人耳。及至見遠不覺致敬。玄問不敢毀傷。何以剪削。遠答云。立身行道玄稱善。所懷問難不敢復言。乃說征討之意。遠不答。玄又問。何以見愿。遠云。愿檀越安隱使彼亦無他。玄出山謂左右曰。實乃生所未見。玄后以震主之威苦相延致。乃貽書騁說勸令登仕。遠答辭堅正確乎不拔。志逾丹石終莫能回。俄而玄欲沙汰眾僧。教僚屬曰。沙門有能申述經誥暢說義理。或禁行修整足以宣寄大化。其有違於此者悉皆罷遣。唯廬山道德所居。不在搜簡之例。遠與玄書曰。佛教凌遲穢雜日久。每一尋至慨憤盈懷。常恐運出非意淪湑將及。竊見清澄諸道人教實應其本心。夫涇以渭分則清濁殊勢。枉以直正則不仁自遠。此命既行必一理斯得。然後令飾偽者絕假通之路。懷真者無負俗之嫌。道世交興三寶復隆矣因廣立條制。玄從之。昔成帝幼沖庾冰輔正。以為沙門應敬王者。尚書令何充僕射褚昱諸葛惔等奏。不應敬禮。官議悉同。充等門下承冰旨為駁。同異粉然竟莫能定。及玄在姑熟欲令盡敬。乃與遠書曰。沙門不敬王者既是情所未了。于理又是所未喻。一代大事不可令其體不允。近八座書。今以呈君。君可述所以不敬意也。此便當行之。事一二令詳。儘想必有以釋其所疑耳。遠答書曰。夫稱沙門者
【現代漢語翻譯】 現代漢語譯本 『不要尊敬他。』玄回答說：『怎麼會有這種道理？』仲堪本來就是個死人罷了。等到見到慧遠（Huiyuan，東晉僧人）后，不由自主地表示尊敬。玄問：『（我）不敢毀傷（他），為什麼要削減（他的禮儀）？』慧遠回答說：『（你）樹立自身，施行正道。』玄稱讚說『好』，（我）心中所懷的疑問不敢再問。於是（玄）說了要征討（桓）謙的意思，慧遠不回答。玄又問：『（你）有什麼願望？』慧遠說：『希望施主您平安，也希望他們沒有其他（災禍）。』玄出山后對左右的人說：『（慧遠）實在是（我）一生中從未見過的人。』 後來，玄憑藉震懾君主的威勢，極力地邀請慧遠，於是寫信陳述勸說，讓他出來做官。慧遠回答，言辭堅定，像磐石一樣不可動搖，意志比丹砂和美玉還要堅定，始終不能使他回心轉意。不久，玄想要篩選僧人，告誡下屬說：『沙門中有能夠闡述經書誥命，暢快地解說義理，或者行為端正足以宣揚教化的人，對於那些違背這些的人，全部罷免遣送。只有廬山（Lushan）慧遠所居住的地方，不在搜查篩選的範圍之內。』 慧遠與玄寫信說：『佛教衰敗，污穢雜亂已經很久了，每次想到這些，都感到慨嘆和憤恨充滿胸懷，常常擔心命運出現意外，沉淪和污濁將要來臨。我看到清澄的各位道人，他們的教導確實符合他們的本心。涇水因為渭水的分流而有清濁不同的態勢，用彎曲來匡正，那麼不仁義自然就會遠離。這個命令如果施行，必定能使道理得到伸張，然後讓那些裝飾虛偽的人斷絕作假的道路，讓那些懷抱真誠的人沒有辜負世俗的嫌疑，道俗互相興盛，佛教就能再次興隆了。』於是廣泛地制定條文制度，玄聽從了他。 從前，成帝年幼，庾冰輔佐朝政，認為沙門應該尊敬君王。尚書令何充、僕射褚昱、諸葛惔等人上奏說，不應該尊敬君王。朝廷官員的議論都相同。何充等人在門下接受了庾冰的旨意進行駁斥，贊同和反對的意見紛紛揚揚，最終不能確定。等到玄在姑孰（Gushu），想要讓（沙門）全部尊敬君王，於是與慧遠寫信說：『沙門不尊敬君王，這既是情理上沒有理解，又是道理上沒有明白。一代的大事，不能讓它的體制不協調。最近八座（高官）寫了信，現在呈給您，您可以陳述不尊敬君王的理由。這件事就應當施行，一兩件事請您詳細考慮，希望您一定有辦法來消除他們的疑惑。』慧遠回信說：『所謂沙門……』
【English Translation】 English version 'Do not respect him.' Xuan replied, 'How can there be such a reason?' Zhongkan was originally just a dead man. When he saw Huiyuan (Huiyuan, a Buddhist monk in the Eastern Jin Dynasty), he couldn't help but show respect. Xuan asked, '(I) dare not destroy (him), why should (his etiquette) be reduced?' Huiyuan replied, '(You) establish yourself and practice the right path.' Xuan praised 'Good,' and (I) dared not ask any more questions in my heart. Then (Xuan) said that he wanted to conquer (Huan) Qian, but Huiyuan did not answer. Xuan asked again, 'What is your wish?' Huiyuan said, 'I hope that you, the benefactor, will be safe, and that they will have no other (disasters).' After Xuan left the mountain, he said to the people around him, '(Huiyuan) is really someone (I) have never seen in my life.' Later, Xuan, relying on the power to shock the monarch, tried his best to invite Huiyuan, so he wrote a letter stating his persuasion, asking him to come out and become an official. Huiyuan replied, his words were firm, like a rock that could not be shaken, and his will was firmer than cinnabar and jade, and he could not be persuaded to change his mind. Soon, Xuan wanted to screen the monks, and warned his subordinates: 'Among the monks, there are those who can expound the scriptures and edicts, explain the meaning fluently, or have upright behavior sufficient to promote the teachings. Those who violate these will all be dismissed and sent away. Only the place where Huiyuan of Lushan (Lushan) lives is not within the scope of search and screening.' Huiyuan wrote to Xuan: 'Buddhism has been declining, and filth and chaos have been around for a long time. Every time I think of these, I feel that sighing and resentment fill my heart. I am always worried that fate will be unexpected, and that sinking and turbidity will come. I see that the teachings of the clear Taoists are indeed in line with their original intentions. The Jing River has different states of clarity and turbidity because of the diversion of the Wei River. If you use crookedness to correct, then unrighteousness will naturally be far away. If this order is implemented, it will surely make the truth be extended, and then let those who decorate falsehood cut off the path of deception, and let those who embrace sincerity have no suspicion of betraying the world. Taoism and secularism will prosper together, and Buddhism will be able to flourish again.' So he widely formulated articles and systems, and Xuan followed him. In the past, when Emperor Cheng was young, Yu Bing assisted the government, and believed that monks should respect the monarch. He Chong, the Shangshu Ling, Chu Yu, the Pushe, and Zhuge Tan and others presented that they should not respect the monarch. The opinions of the court officials were the same. He Chong and others accepted Yu Bing's will and refuted it, and the opinions of agreement and opposition were in a state of confusion, and it could not be determined in the end. When Xuan was in Gushu, he wanted to make (the monks) all respect the monarch, so he wrote to Huiyuan: 'The fact that monks do not respect the monarch is both not understood in terms of reason and not understood in terms of principle. The great event of a generation cannot make its system uncoordinated. Recently, the Bazuo (high officials) wrote a letter, and now I present it to you, you can state the reasons for not respecting the monarch. This matter should be implemented, please consider one or two things in detail, I hope you will definitely have a way to eliminate their doubts.' Huiyuan replied: 'The so-called monk...'
何耶。謂能發矇俗之幽昏。啟化表之玄路。方將以兼忘之道與天下同往。使希高者挹其遺風漱流者味其餘津。若然雖大業未就。觀其超步之跡。所悟固已弘矣。又袈裟非朝宗之服。缽盂非廊廟之器。沙門塵外之人。不應致敬王者。玄雖茍執先志恥即外從。而睹遠辭旨趑趄未決。有頃玄篡位。即下書曰。佛法宏大所不能測。推奉主之情。故興其敬。今事既在己。宜盡謙光。諸道人勿復致禮也。遠乃著沙門不敬王者論。凡有五篇。一曰在家。謂在家奉法則是順化之民。情未變俗跡同方內。故有天屬之愛奉主之禮。禮敬有本。遂因之以成教。二曰。出家。謂出家者。能遁世以求其志。變俗以達其道。變俗則服章不得與世典同禮。遁世則宜高尚其跡。大德故能拯溺俗于沈流。拔玄根于重劫。遠通三乘之津。近開人天之路。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。固已協契皇極在宥生民矣。是故內乖天屬之重。而不逆其孝。外闕奉主之恭。而不失其敬也。三曰。求宗不順化謂反本。求宗者不以生累其神。超落塵封者不以情累其生。不以情累其生則其生可滅。不以生累其神則其神可冥。冥神絕境故謂之泥洹。故沙門雖抗禮萬乘高尚其事不爵王侯。而沾其惠者也。四曰。體極不兼應。謂如來之與周孔。發致雖殊潛相影
【現代漢語翻譯】 現代漢語譯本： 這是為什麼呢？因為他能夠開啓蒙昧世俗的幽深昏暗，啓發顯揚玄妙真理的途徑。他將以兼忘（既不執著于有，也不執著于無）的道理與天下人一同前行，使仰慕高尚品德的人能夠領略他的遺風，想漱滌心靈的人能夠品味他留下的甘露。如果真是這樣，即使偉大的事業尚未完成，但觀察他超凡脫俗的足跡，他所領悟的道理已經非常弘大了。而且，袈裟不是朝廷禮拜的服裝，缽盂也不是朝廷祭祀的器物。出家人是塵世之外的人，不應該向君王致敬。雖然慧遠（Huiyuan）仍然堅持自己先前的想法，不願改變，但看到桓玄（Huan Xuan）懇切的言辭，猶豫不決。不久，桓玄篡位，就下令說：『佛法宏大深奧，不是我所能測度的。過去推崇君主的情感，所以才興起對君主的敬意。現在既然我已經身居君位，就應該儘量謙虛。各位道人不必再向我行禮了。』於是慧遠寫了《沙門不敬王者論》，共有五篇。第一篇是《在家》，認為在家信奉佛法的人，是順從教化的百姓，情感還沒有脫離世俗，行為也與世俗之人相同，所以有天倫之愛和侍奉君主的禮節。禮敬是有根本的，因此可以通過禮敬來完成教化。第二篇是《出家》，認為出家之人，能夠遁世以追求自己的志向，改變世俗的習俗以通達真理。改變世俗的習俗，那麼服飾就不能與世俗的禮儀相同；遁世，就應該使自己的行為高尚。有大德之人，能夠從沉淪的世俗中拯救眾生，從無盡的劫難中拔出根本。從遠處來說，可以通達三乘（聲聞乘、緣覺乘、菩薩乘）的津樑，從近處來說，可以開闢人天之路。如果有一個人具備了完美的德行，那麼他的道就能使他的親族受益，他的恩澤就能流佈天下。即使不身處王侯的地位，也已經符合皇極（最高的準則），使百姓安居樂業了。因此，出家人雖然在內在違背了天倫之重，但並沒有違背孝道；在外在缺少了侍奉君主的恭敬，但並沒有失去敬意。第三篇是《求宗不順化》，認為返本求宗的人，不因為生存而拖累精神，超越塵世束縛的人，不因為情感而拖累生命。不因為情感而拖累生命，那麼他的生命就可以滅度；不因為生存而拖累精神，那麼他的精神就可以冥合於道。精神冥合於道，斷絕一切境界，所以叫做泥洹（涅槃，Nirvana）。所以，沙門雖然不向君王致敬，但他們的高尚行為並不亞於王侯，而且他們也沾受了君王的恩惠。第四篇是《體極不兼應》，認為如來（Tathagata）與周公、孔子，他們的出發點雖然不同，但潛在的影響是相互映襯的。
【English Translation】 English version: Why is that? It is because he can illuminate the darkness and ignorance of the common people, and enlighten the profound path of truth. He will advance with the world with the way of non-attachment (neither clinging to existence nor non-existence), so that those who admire high virtues can appreciate his legacy, and those who want to cleanse their minds can taste the nectar he left behind. If this is the case, even if the great cause has not yet been completed, observing his extraordinary footsteps, what he has realized is already very profound. Moreover, the Kasaya (袈裟, monastic robe) is not the attire for court ceremonies, and the Patra (缽盂, alms bowl) is not a vessel for ancestral temples. Monks are people beyond the mundane world and should not pay homage to kings. Although Huiyuan (慧遠) still insisted on his previous ideas and was unwilling to change, seeing Huan Xuan's (桓玄) earnest words, he hesitated. Soon, Huan Xuan usurped the throne and issued an order saying: 'The Buddha Dharma is vast and profound, beyond my comprehension. In the past, I promoted the feelings of loyalty to the ruler, so I showed respect to the ruler. Now that I am in the position of ruler, I should be as humble as possible. All monks need not pay homage to me anymore.' Thereupon, Huiyuan wrote 'A Discourse on Monks Not Bowing to Kings,' which consists of five chapters. The first chapter is 'Laypeople,' which argues that laypeople who believe in Buddhism are obedient subjects, their emotions have not yet separated from the world, and their behavior is the same as that of ordinary people, so they have family love and the etiquette of serving the ruler. Reverence has a foundation, so it can be used to complete education. The second chapter is 'Monks,' which argues that monks can escape the world to pursue their aspirations, and change worldly customs to attain the truth. Changing worldly customs means that clothing cannot be the same as worldly etiquette; escaping the world means that one should make one's behavior noble. Those with great virtue can save sentient beings from the sinking world and pull out the roots from endless kalpas. From afar, they can reach the ferry of the Three Vehicles (聲聞乘, Śrāvakayāna; 緣覺乘, Pratyekabuddhayāna; 菩薩乘, Bodhisattvayāna), and from nearby, they can open the path to humans and gods. If one person possesses perfect virtue, then his Dao can benefit his relatives, and his grace can spread throughout the world. Even if he is not in the position of a king, he has already conformed to the supreme standard and enabled the people to live and work in peace. Therefore, although monks internally violate the importance of family relations, they do not violate filial piety; externally, they lack the respect of serving the ruler, but they do not lose respect. The third chapter is 'Seeking the Source Without Conforming to Transformation,' which argues that those who return to the source do not burden their spirit with survival, and those who transcend the dust do not burden their lives with emotions. If one does not burden one's life with emotions, then one's life can be extinguished; if one does not burden one's spirit with survival, then one's spirit can merge with the Dao. The spirit merges with the Dao and cuts off all realms, so it is called Nirvana (泥洹, Nirvana). Therefore, although monks do not pay homage to kings, their noble deeds are no less than those of kings, and they also receive the grace of kings. The fourth chapter is 'The Ultimate Reality Does Not Respond Simultaneously,' which argues that the Tathagata (如來) and the Duke of Zhou and Confucius, although their starting points are different, their potential influences complement each other.
響。出處咸異終期必同。故雖曰道殊所歸一也。不兼應者。物不能兼受也。五曰。形盡神不滅。謂識神馳騖隨行東西也。此是論之大意。自是沙門得全方外之跡矣。及桓玄西奔。晉安帝自江陵旋于京師。輔國何無忌勸遠候覲。遠稱疾不行。帝遣使勞問。遠修書曰。釋慧遠頓首。陽月和暖。愿御膳順宜。貧道先嬰重疾。年衰益甚。狠蒙慈詔曲垂光慰。感懼之深。實百於懷。幸遇慶會而形不自運。此情此慨良無以喻。詔答。陽中感懷知所患未佳其情耿耿。去月發江陵。在道多諸惡。情遲兼常。本冀經過相見。法師既養素山林。又所患未痊。邈無復因增其嘆恨。陳郡謝靈運負才傲俗少所推崇。及一相見肅然心服。遠內通佛理外善群書。夫預學徒莫不依擬。時遠講喪服經。雷次宗宗炳等。並執卷承旨。次宗后彆著義疏。首稱雷氏。宗炳因寄書嘲之曰。昔與足下共于釋和上間面受此義。今便題卷首稱雷氏乎。其化兼道俗斯類非一。自遠卜居廬阜。三十餘年影不出山。跡不入俗。每送客遊履常以虎溪為界焉。以晉義熙十二年八月初動散。至六日困篤。大德耆年皆稽顙請飲豉酒。不許。又請飲米汁不許。又請以蜜和水為漿。乃命律師令披卷尋文得飲與不。卷未半而終。春秋八十三矣。門徒號慟若喪考妣。道俗奔赴轂繼肩隨。遠以凡夫
之情難割。乃制七日展哀。遺命使露骸松下。既而弟子收葬。潯陽太守阮保。于山西嶺鑿壙開隧。謝靈運為造碑文銘其遺德。南陽宗炳又立碑寺門。初遠善屬文章辭氣清雅。席上談吐精義簡要。加以容儀端整風彩灑落。故影象于寺遐邇式瞻。所著論序銘贊詩書。集為十卷五十餘篇。見重於世。
釋慧持者。慧遠之弟也。沖默有遠量。年十四學讀書。一日所得當他一旬。善文史巧才制。年十八出家。與兄共伏事道安法師。遍學眾經遊刃三藏。及安在襄陽遣遠東下。持亦俱行。初憩荊州上明寺。后適廬山。皆隨遠共止。持形長八尺風神俊爽。常躡革屣納衣半脛。廬山徒屬莫匪英秀。往反三千皆以持為稱首。持有姑為尼名道儀。住在江夏。儀聞京師盛于佛法。欲下觀化。持乃送姑至都止於東安寺。晉衛軍瑯瑘王珣深相器重。時有西域沙門僧伽羅叉。善誦四含。珣請出中阿含經。持乃校閱文言蒐括詳定。后還山。少時豫章太守范寧請講法華毗曇。於是四方云聚千里遙集。王珣與范寧書云。遠公持公孰愈。范答書云。誠為賢兄弟也。王重書曰。但令如兄誠未易有。況復弟賢耶。兗州刺史瑯瑘王恭。致書于沙門僧檢曰。遠持兄弟至德何如。檢答曰。遠持兄弟也。綽綽焉信有道風矣。羅什在關遙相欽敬。致書通好。結為善友。
【現代漢語翻譯】 之情難以割捨，於是制定了七日展哀的儀式，遺命將遺體暴露在松樹下。之後，弟子們將其收斂安葬。潯陽太守阮保在山西嶺開鑿墓穴和隧道。謝靈運為他撰寫碑文，銘記他的遺德。南陽宗炳又在寺廟門前立碑。慧遠法師擅長文章，文辭清雅。席間的談吐精闢簡要。加上容貌端莊，風采灑脫，因此寺廟中繪製了他的畫像，遠近的人們都瞻仰他。他所著的論、序、銘、贊、詩、書，彙集成十卷五十餘篇，為世人所重視。
釋慧持（Shi Huichi）法師，是慧遠（Huiyuan）法師的弟弟。他沉靜寡言，有遠大的志向。十四歲開始讀書，一天所學相當於別人十天。擅長文史，有巧妙的才藝。十八歲出家，與哥哥一起侍奉道安（Dao An）法師，廣泛學習各種經典，精通三藏。等到道安法師在襄陽派遣慧遠東下時，慧持也一同前往。最初在荊州上明寺休息，後來前往廬山，都與慧遠法師一同居住。慧持身材高大，風度俊朗。常常穿著革履，穿著只到小腿一半的僧衣。廬山的僧眾沒有不是英俊傑出的，來來往往三千人，都以慧持為首。慧持有一位姑姑是尼姑，名叫道儀（Dao Yi），住在江夏。道儀聽說京城佛法興盛，想要前往觀摩學習。慧持於是送姑姑到京城，住在東安寺。晉朝衛軍瑯琊王珣（Wang Xun）非常器重她。當時有西域沙門僧伽羅叉（Samgharaksa），擅長背誦四阿含。王珣請他翻譯《中阿含經》，慧持於是校閱文句，蒐集資料，詳細審定。之後返回廬山。不久，豫章太守范寧（Fan Ning）請他講解《法華經》和《毗曇》。於是四方的人像云一樣聚集，千里之外的人也遙遠趕來。王珣寫信給范寧說：『慧遠公和慧持公誰更優秀？』范寧回信說：『確實是賢能的兄弟啊。』王珣再次回信說：『只要能像哥哥那樣就已經不容易了，更何況弟弟也很賢能呢。』兗州刺史瑯琊王恭（Wang Gong）寫信給沙門僧檢（Seng Jian）說：『慧遠、慧持兄弟的德行如何？』僧檢回答說：『慧遠、慧持是兄弟啊，他們的風範確實很有道風啊。』鳩摩羅什（Kumarajiva）在關中遙遠地欽佩他們，寫信通好，結為善友。
【English Translation】 The emotional bond was difficult to sever. Therefore, a seven-day mourning ceremony was established, with the will to expose the body under a pine tree. Afterward, the disciples collected and buried him. Ruan Bao (Ruan Bao), the governor of Xunyang, excavated a tomb and tunnel on Xishan Ridge. Xie Lingyun (Xie Lingyun) wrote an epitaph for him, commemorating his virtuous legacy. Zong Bing (Zong Bing) of Nanyang also erected a stele in front of the temple gate. Initially, Huiyuan (Huiyuan) was skilled in writing, with clear and elegant diction. His conversations at gatherings were insightful and concise. Coupled with his dignified appearance and refined demeanor, his image was painted in the temple, and people from near and far admired him. His treatises, prefaces, inscriptions, eulogies, poems, and letters were compiled into ten volumes with over fifty pieces, highly regarded by the world.
The Venerable Huichi (Huichi) was the younger brother of Huiyuan (Huiyuan). He was quiet and reserved, with great aspirations. He began studying at the age of fourteen, learning in one day what others learned in ten. He was skilled in literature and history, with ingenious talents. He became a monk at the age of eighteen, serving Master Dao An (Dao An) with his brother, extensively studying various scriptures and mastering the Tripitaka. When Dao An sent Huiyuan eastward in Xiangyang, Huichi also went along. Initially, they rested at Shangming Temple in Jingzhou, and later went to Mount Lu, residing together with Huiyuan. Huichi was tall and handsome, with a refined spirit. He often wore leather sandals and a monastic robe that reached halfway down his shins. The monks on Mount Lu were all outstanding talents, and among the three thousand who came and went, Huichi was considered the leader. Huichi had an aunt who was a nun named Daoyi (Dao Yi), residing in Jiangxia. Daoyi heard that Buddhism was flourishing in the capital and wanted to go and observe. Huichi then escorted his aunt to the capital, where she stayed at Dong'an Temple. Wang Xun (Wang Xun) of Langya, the General of the Guards of the Jin Dynasty, deeply respected her. At that time, there was a Shramana from the Western Regions named Samgharaksa (Samgharaksa), who was skilled in reciting the Four Agamas. Wang Xun requested him to translate the Madhyama Agama Sutra, and Huichi proofread the text, collected materials, and carefully reviewed it. Later, he returned to Mount Lu. Soon after, Fan Ning (Fan Ning), the governor of Yuzhang, invited him to lecture on the Lotus Sutra and the Abhidharma. As a result, people gathered like clouds from all directions, and those from thousands of miles away came from afar. Wang Xun wrote to Fan Ning, saying, 'Who is more excellent, Venerable Huiyuan or Venerable Huichi?' Fan Ning replied, 'They are indeed virtuous brothers.' Wang Xun wrote back, saying, 'It would be difficult to find someone like the elder brother, let alone a younger brother who is also virtuous.' Wang Gong (Wang Gong), the governor of Yanzhou, wrote to the Shramana Seng Jian (Seng Jian), saying, 'What is the virtue of the brothers Huiyuan and Huichi?' Seng Jian replied, 'Huiyuan and Huichi are brothers, and their demeanor truly has the spirit of the Way.' Kumarajiva (Kumarajiva) in Guanzhong admired them from afar, wrote letters to establish friendship, and became good friends.
持后聞成都地沃民豐。志往傳化兼欲觀矚峨嵋振錫岷岫。乃以晉隆安三年辭遠入蜀。遠苦留不止。遠嘆曰。人生愛聚汝乃樂離如何。持亦悲曰。若滯情愛聚者本不應出家。今既割欲求道。正以西方為期耳。於是兄弟收淚憫默而別。行達荊州。刺史殷仲堪禮遇欣重。時桓玄亦在彼。玄雖涉學功疏而一往神出。見持有鄰幾獨絕尤嘆。是今古無比大欲結歡。持既疑其為人。遂棄而不納。殷桓二人苦欲留之。持益無停意。臨去與玄書曰。本欲棲病峨嵋之屾觀化流沙之表。不能負其發足之懷。便束裝首路。玄得書惆悵。知其不可止。遂乃到蜀。止龍淵精舍。大弘佛法。井絡四方慕德成侶。刺史毛璩雅相崇挹。時有沙門慧巖僧恭。先在岷蜀人情傾蓋。及持至止皆望風推服。有升持堂者皆號登龍門。恭公幼有才思為蜀郡僧正。巖公內外多解素為毛璩所重。後蜀人譙縱因鋒鏑之機攻殺毛璩。割據蜀土自號成都王。乃集僧設會逼請巖公。巖不得已而赴。璩既宿昔檀越一旦傷破。睹事增悲痛形顏色。遂為譙縱所忌。因而被害。舉邑紛擾白黑危懼。持避難憩陴縣中寺。縱有從子道福。兇悖尤甚。將兵往陴有所討戮。還過入寺人馬浴血。眾僧大怖一時驚走。持在房前盥洗神色無忤。道福直至持邊。持彈指漉水淡然自若。福愧悔流汗。出寺門謂左
右曰。大人故與眾異。后境內清怗還止龍淵寺。講說齋懺老而愈篤。以晉義熙八年卒于寺中。春秋七十有六。臨終遺命務勖律儀。謂弟子曰。經言。戒如平地眾善由生。汝行住坐臥宜其謹哉。以東間經籍付弟子道泓在西間法典囑弟子曇蘭。泓業行清敏。蘭神悟天發。並系軌師蹤焉。
釋慧永姓潘。河內人也。年十二出家。伏事沙門竺曇現為師。后又伏膺道安法師。素與遠共期欲結宇羅浮之岫。遠既為道安所留。永乃欲先逾五嶺。行經潯陽。郡人陶范苦相要留。於是且停廬山之西林寺。既門徒稍盛。又慧遠同筑遂有意終焉。永貞素自然清心克己。言常含笑。語不傷物。耽好經典善於講說。蔬食布衣率以終歲。又別立一茅室于嶺上。每欲禪思輒往居焉。時有至房者。並聞殊香之氣。永屋中常有一虎。人或畏者。輒驅令上山。人去後還。復馴伏。永嚐出邑薄晚還山至烏橋。烏橋營主醉騎馬。當道遮永不聽去。日時向晚。永以杖遙指馬。馬即驚走營主倒地。永捧慰還營。因爾致疾。明晨往寺向永悔過。永曰。非貧道本意。恐戒神所為耳。白黑聞知歸心者眾矣。后鎮南將軍何無忌作鎮潯陽。陶爰集虎溪請永及慧遠。遠既久持名望亦雅足才力。從者百餘皆端整有風序。及高言華論舉動可觀。永怗然獨往率爾後至。納衣草屣執
【現代漢語翻譯】 現代漢語譯本： 右說道：『大人您本來就與眾人不同。』後來境內安定平靜后，他返回龍淵寺，講經說法，持齋懺悔，年紀越大越發虔誠。晉義熙八年，在寺中去世，享年七十六歲。臨終遺囑要勉勵遵守戒律，對弟子們說：『經書上說，戒律如同平地，各種善行由此而生。你們的行住坐臥都要謹慎啊。』將東間的經書典籍交給弟子道泓（Dàohóng），西間的佛學典籍囑託給弟子曇蘭（Tánlán）。道泓學業精進，行為清廉敏捷，曇蘭神思穎悟，天資聰慧。都繼承了老師的足跡。
釋慧永（Shì Huìyǒng），俗姓潘，是河內人。十二歲出家，侍奉沙門竺曇現（Zhú Tánxiàn）為師。後來又師從道安（Dào'ān）法師。他一直與慧遠（Huìyuǎn）共同期望在羅浮山（Luófú Shān）的山峰上建造寺廟。慧遠被道安挽留，慧永就想先翻越五嶺（Wǔ Lǐng）。路過潯陽（Xúnyáng）時，郡人陶范（Táo Fàn）極力挽留他，於是暫時停留在廬山（Lú Shān）的西林寺（Xīlínsì）。後來門徒漸漸增多，又與慧遠一同建造寺廟，於是就打算在那裡終老。慧永心地純正自然，清心寡慾，言語總是帶著笑容，說話不傷害他人。他喜歡研讀經典，擅長講經說法，吃素食，穿布衣，一年到頭都是這樣。又另外在山嶺上建造了一間茅屋，每次想要禪定思考時就去那裡居住。當時有人到他的房間，都聞到奇異的香味。慧永的屋中常有一隻老虎，有人害怕時，他就驅趕老虎上山。人離開后，老虎又回來，非常馴服。慧永曾經出城，傍晚返回山中，到達烏橋（Wū Qiáo）時，烏橋的營主喝醉了酒騎著馬，在路中間擋住慧永不讓他過去。當時天色已晚，慧永用手杖遙指那匹馬，馬就驚慌地跑開，營主也摔倒在地。慧永扶起他安慰他，送他回營。營主因此生病。第二天早晨到寺廟向慧永懺悔。慧永說：『這不是貧僧的本意，恐怕是戒神所為吧。』百姓聽說這件事後，歸心向佛的人很多。後來鎮南將軍何無忌（Hé Wújì）鎮守潯陽，陶爰（Táo Yuán）在虎溪（Hǔ Xī）邀請慧永和慧遠。慧遠因為長期享有盛名，而且才華能力也很充足，跟隨他的人有一百多人，都衣著端莊，很有風度，高談闊論，舉止得體。慧永安靜地獨自前往，慢慢地隨後到達，穿著粗布衣服，腳穿草鞋，手持…
【English Translation】 English version: You said, 'You, sir, are indeed different from others.' Later, after the territory was pacified, he returned to Longyuan Temple (Lóngyuān Sì) and devoted himself to lecturing, practicing vegetarianism, and performing repentance rituals, becoming increasingly devout with age. In the eighth year of the Yixi era of the Jin Dynasty, he passed away in the temple at the age of seventy-six. On his deathbed, he left instructions to diligently uphold the precepts, saying to his disciples, 'The scriptures say that precepts are like level ground, from which all good deeds arise. You should be careful in your walking, standing, sitting, and lying down.' He entrusted the scriptures and texts in the east room to his disciple Daohong (Dàohóng), and the Buddhist texts in the west room to his disciple Tanlan (Tánlán). Daohong was diligent in his studies and of pure and quick conduct, while Tanlan was divinely insightful and naturally intelligent. Both followed in the footsteps of their teacher.
The monk Huiyong (Huìyǒng), whose lay surname was Pan, was a native of Henan. He left home at the age of twelve and served the monk Zhu Tanxian (Zhú Tánxiàn) as his teacher. Later, he also studied under Dharma Master Dao'an (Dào'ān). He and Huiyuan (Huìyuǎn) had long shared the desire to build a monastery on the peaks of Mount Luofu (Luófú Shān). As Huiyuan was retained by Dao'an, Huiyong intended to first cross the Five Ridges (Wǔ Lǐng). Passing through Xunyang (Xúnyáng), Tao Fan (Táo Fàn), a local of the commandery, earnestly urged him to stay. Thus, he temporarily stayed at the West Forest Temple (Xīlínsì) of Mount Lu. As his disciples gradually increased, and together with Huiyuan, they built a monastery, he intended to spend his remaining years there. Huiyong was pure and natural in heart, restrained in desires, and always spoke with a smile, never harming others with his words. He enjoyed studying the scriptures and was skilled in lecturing. He ate vegetarian food and wore cloth clothes throughout the year. He also built a thatched hut on the mountain ridge, where he would go to meditate whenever he desired. At that time, those who came to his room would smell a peculiar fragrance. There was often a tiger in Huiyong's room. When people were afraid, he would drive the tiger up the mountain. After the people left, the tiger would return and be very docile. Huiyong once went out of the city and returned to the mountain late in the evening, arriving at Black Bridge (Wū Qiáo). The camp commander of Black Bridge, drunk and riding a horse, blocked Huiyong's path and refused to let him pass. As it was getting late, Huiyong pointed his staff at the horse from afar, and the horse immediately ran away in fright, causing the camp commander to fall to the ground. Huiyong helped him up, comforted him, and sent him back to the camp. The camp commander fell ill because of this. The next morning, he went to the temple to repent to Huiyong. Huiyong said, 'This was not the intention of this poor monk; it was probably the work of the deity of precepts.' When the people, both lay and monastic, heard of this, many turned to Buddhism. Later, General He Wuji (Hé Wújì), the Pacifier of the South, was stationed in Xunyang, and Tao Yuan (Táo Yuán) invited Huiyong and Huiyuan to Tiger Creek (Hǔ Xī). Huiyuan, having long enjoyed a great reputation and possessing ample talent and ability, was accompanied by over a hundred followers, all of whom were dignified and well-mannered, engaging in lofty discussions and exhibiting admirable conduct. Huiyong quietly went alone, arriving slowly afterward, wearing coarse clothes, straw sandals, and holding…
杖提缽。而神氣自若清散無矜。眾咸重其貞素翻更多之。遠少所推先而挹永高行。身執卑恭以希冥福。永厲行精苦愿生西方。以晉義熙十年遇疾綿篤。而專謹戒律執志愈勤。雖枕痾懷苦顏色怡悅。未盡少時。忽斂衣合掌求屣欲起。如有所見。眾咸驚問。答云。佛來。言終而卒。春秋八十有三。道俗在山咸聞異香。七日乃歇。時廬山又有釋僧融。亦苦節通靈能降伏鬼物云。
釋僧濟。未詳何許人。晉太元中來入廬山。從遠公受學。大小諸經及世典書數。皆游煉心抱貫其深要。年始過立便出邑開講歷當元匠。遠每謂曰。共吾弘佛法者爾其人乎。后停山少時忽感篤疾。於是要誠西國想像彌陀。遠遺濟一燭曰。汝可以建心安養競諸漏刻。濟執燭憑機停想無亂。又請眾僧夜集為轉無量壽經。至五更中濟以燭授同學。令于僧中行之。於是暫臥。因夢見自秉一燭乘虛而行睹無量壽佛。接置於掌遍至十方。不覺欻然而覺。具為侍疾者說之。且悲且慰。自省四大了無疾苦。至於明夕忽索履起立。目逆虛空如有所見。須臾還臥。顏色更悅。因謂傍人云。吾其去矣。於是轉身右脅言氣俱盡。春秋四十有五矣。
釋法安。一名慈欽。未詳何許人。遠公之弟子也。善戒行講說眾經兼習禪業。善能開化愚曚拔邪歸正。晉義熙中新陽縣虎
【現代漢語翻譯】 現代漢語譯本：他手持錫杖和缽盂，神態自然，清高灑脫，沒有絲毫的矜持之態。大家都敬重他的貞潔和樸素，反而更加讚賞他。他推崇年長者，謙讓有德行的人。他自身保持謙卑恭敬，以期獲得冥冥中的福報。他一直努力修行，精進刻苦，希望往生西方極樂世界。在晉朝義熙十年，他身患重病，但他更加專心謹慎地遵守戒律，堅定自己的志向。即使臥病在床，身懷痛苦，他的臉色依然愉悅。臨終前不久，他忽然整理衣物，合掌，想要起身，好像看到了什麼。大家都很驚訝地詢問他。他回答說：『佛來了。』說完就去世了。享年八十三歲。當時在廬山上的僧人和俗人都聞到了奇異的香味，持續了七天才消散。當時廬山還有一位釋僧融，也以艱苦的修行著稱，並且神通廣大，能夠降伏鬼物。 釋僧濟，不知道是哪裡人。晉朝太元年間來到廬山，跟隨慧遠大師學習。大小乘的各種經典以及世俗的書籍和算術，他都深入研究，融會貫通，掌握了其中的精髓。剛過而立之年，他就離開寺廟開始講經，歷任重要的講師。慧遠大師曾經對他說：『能夠和我一起弘揚佛法的人，大概就是你了吧。』後來他停留在山中一段時間，忽然感到身患重病。於是他虔誠地祈求往生西方極樂世界，觀想阿彌陀佛。慧遠大師送給僧濟一支蠟燭，說：『你可以堅定信念，安住在安養世界，爭分奪秒地修行。』僧濟拿著蠟燭，靠著幾案，專心致志地觀想，沒有絲毫的雜念。他又請眾僧在晚上聚集在一起，為他誦讀《無量壽經》。到了五更時分，僧濟把蠟燭交給一位同學，讓他傳遞給僧眾。於是他暫時躺下休息。在夢中，他夢見自己拿著一支蠟燭，在空中飛行，看到了無量壽佛，佛接住蠟燭放在手掌中，遍照十方。不知不覺中，他突然醒了過來，把夢中的情景詳細地告訴了照顧他的人，既悲傷又欣慰。他自我感覺四大皆空，沒有絲毫的病痛。到了第二天晚上，他忽然要鞋子起身站立，眼睛注視著天空，好像看到了什麼。過了一會兒，他又躺下，臉色更加愉悅。於是他對身邊的人說：『我就要走了。』說完，他轉身向右側臥倒，氣息停止，去世了。享年四十五歲。 釋法安，又名慈欽，不知道是哪裡人。是慧遠大師的弟子。他精通戒律，善於講說各種經典，並且學習禪定。他善於開導愚昧的人，使他們改邪歸正。晉朝義熙年間，新陽縣的虎
【English Translation】 English version: He carried a staff and alms bowl, his spirit was natural, lofty and unrestrained, without any arrogance. Everyone respected his chastity and simplicity, and admired him even more. He promoted the elders and yielded to those with high moral character. He himself maintained humility and reverence, hoping to obtain blessings in the unseen world. He continued to practice diligently and assiduously, hoping to be reborn in the Western Pure Land. In the tenth year of the Yi Xi era of the Jin Dynasty, he became seriously ill, but he became more focused and cautious in observing the precepts, and strengthened his resolve. Even though he was bedridden and suffering, his face remained joyful. Shortly before his death, he suddenly straightened his clothes, put his palms together, and wanted to get up, as if he saw something. Everyone was surprised and asked him. He replied, 'The Buddha is coming.' He died after saying that. He was eighty-three years old. At that time, monks and laypeople on Mount Lu all smelled a strange fragrance, which lasted for seven days before disappearing. At that time, there was also a monk named Shi Seng Rong on Mount Lu, who was also known for his arduous practice and had great spiritual powers, able to subdue ghosts. Shi Seng Ji, it is not known where he was from. He came to Mount Lu during the Taiyuan era of the Jin Dynasty and studied with Master Huiyuan (慧遠大師). He studied various sutras of both Mahayana and Hinayana, as well as secular books and arithmetic, deeply researching them, integrating them, and mastering their essence. Just over the age of thirty, he left the temple to begin lecturing on the sutras, serving as an important lecturer. Master Huiyuan once said to him, 'You are probably the one who can promote the Dharma with me.' Later, he stayed in the mountains for a period of time and suddenly felt seriously ill. Therefore, he sincerely prayed to be reborn in the Western Pure Land and visualized Amitabha Buddha (阿彌陀佛). Master Huiyuan gave Seng Ji a candle and said, 'You can strengthen your faith, dwell in the Land of Bliss, and practice diligently, seizing every moment.' Seng Ji held the candle, leaned on the desk, and concentrated on visualizing without any distractions. He also asked the monks to gather together at night to recite the Infinite Life Sutra (無量壽經) for him. At the fifth watch, Seng Ji handed the candle to a fellow student and asked him to pass it among the monks. Then he lay down to rest temporarily. In a dream, he dreamed that he was holding a candle and flying in the air, saw the Infinite Life Buddha, who caught the candle and placed it in his palm, illuminating all directions. Unconsciously, he suddenly woke up and told the details of the dream to the people who were taking care of him, both sad and comforted. He felt that the four elements were empty and there was no pain at all. The next night, he suddenly asked for shoes and stood up, his eyes gazing at the sky, as if he saw something. After a while, he lay down again, his face even more joyful. Then he said to the people around him, 'I am about to leave.' After saying that, he turned to his right side, his breath stopped, and he passed away. He was forty-five years old. Shi Fa An, also known as Ci Qin, it is not known where he was from. He was a disciple of Master Huiyuan. He was proficient in the precepts, good at lecturing on various sutras, and also practiced meditation. He was good at enlightening the ignorant and leading them away from evil and back to righteousness. During the Yi Xi era of the Jin Dynasty, the tiger in Xinyang County
災。縣有大社樹下筑神廟。左右居民以百數。遭虎死者夕有一兩。安嘗游其縣暮逗此村。民以畏虎早閉閭。安徑之樹下通夜坐禪。向曉聞虎負人而至投之樹北。見安如喜如驚跳伏安前。安為說法授戒。虎踞地不動。有頃而去。旦村人追虎至樹下。見安大驚。謂是神人。遂傳之一縣士庶宗奉。虎災由此而息。因改神廟留安立寺。左右田園皆舍為眾業。后欲作畫像須銅青困不能得。夜夢見一人迂其床前云。此下有銅鐘。覺即掘之果得二口。因以青成像。后以銅助遠公鑄佛。餘一武昌太守熊無患借視遂留之。安后不知所終。
釋曇邕。姓楊。關中人。少仕偽秦至衛將軍。形長八尺雄武過人。太元八年從符堅南征。為晉軍所敗。還至長安。因從安公出家。安公既往。乃南投廬山事遠公為師。內外經書多所綜涉。志尚弘法不憚疲苦。后為遠入關致書羅什。凡為使命十有餘年。鼓擊風流搖動峰岫。強捍果敢專對不辱。京師道場僧鑒挹其德解。請還楊州。邕以遠年高遂不果行。然遠神足高抌者其類不少。恐后不相推謝。因以小緣托擯邕出。邕奉命出山容無怨忤。乃于山之西南營立茅宇。與弟子曇果。澄思禪門。嘗於一時果夢見山神求受五戒。果曰。家師在此可往咨受。后少時邕見一人著單衣帽風姿端雅從者二十許人請受五戒。
邕以果先夢知是山神。乃為說法授戒。神䞋以外國匕筋。禮拜辭別。倏忽不見。至遠臨亡之日。奔赴號踴痛深天屬。后往荊州卒于竹林寺。
釋道祖。吳國人也。少出家為臺寺支法齊弟子。幼有才思精勤務學。后與同志僧遷道流等共入廬山。七年並山中受戒。各隨所習日有其新。遠公每謂祖等易悟。盡如此輩不復憂後生矣。遷流等並年二十八而卒。遠嘆曰。此子並才義英茂清悟日新。懷此長往一何痛哉。道流撰諸經目未就。祖為成之。今行於世。祖后還京師瓦官寺講說。桓玄每往觀聽。乃謂人曰。道祖后發愈于遠公。但儒博不逮耳。及玄輔正欲使沙門敬王。祖乃辭還吳之臺寺。有頃玄篡位。敕郡送祖出京。祖稱疾不行。於是絕跡人事講道終日。以晉元熙元年卒。春秋七十二矣。遠有弟子慧要。亦解經律而尤長巧思。山中無刻漏。乃于泉水中立十二葉芙蓉。因流波轉以定十二時。晷景無差焉。亦嘗作木鳶飛數百步。遠又有弟子曇順曇詵。並義學致譽。順本黃龍人。少受業什公。后還師遠。蔬食有德行。南蠻校尉劉遵。于江陵立竹林寺請經始。遠遣徙焉。詵亦清雅有風則。注維摩及著窮通論等。又有法幽道恒道授等百有餘人。或義解深明。或匡拯眾事。或戒行清高。或禪思深入。並振名當世。傳業於今。
釋
【現代漢語翻譯】 現代漢語譯本： 邕（Yong，人名）因為之前夢中得知他是山神，於是為山神說法並授予戒律。山神贈送了外國的匕首和筷子（匕筋），行禮告別，轉瞬間就不見了。等到遠（Yuan，人名，指慧遠大師）臨終之日，邕奔赴痛哭，深感天人永隔。後來前往荊州，在竹林寺去世。
釋道祖（Shi Daozu）：吳國人。年少時出家，做臺寺支法齊（Zhi Faqi）的弟子。從小就很有才華和思想，精進勤奮地學習。後來與志同道合的僧人僧遷（Seng Qian）、道流（Dao Liu）等一同進入廬山。七年間在山中受戒，各自根據所學，每天都有新的領悟。慧遠大師常常說，道祖等人容易開悟，如果都是這樣的人，就不必再擔憂後輩了。僧遷、道流都在二十八歲時去世。慧遠嘆息說：『這些年輕人，才華橫溢，清明穎悟，每天都有新的進步，懷著這樣的才華離世，多麼令人痛惜啊！』道流撰寫的諸經目錄尚未完成，道祖為他完成，現在流傳於世。道祖後來回到京師瓦官寺講經說法，桓玄（Huan Xuan）每次都去觀看聽講，並對人說：『道祖後來的發展超過了慧遠大師，只是儒學方面的博學不如他。』等到桓玄輔政，想要讓沙門敬拜國王，道祖於是辭別，回到吳地的臺寺。不久，桓玄篡位，下令郡里將道祖送出京城。道祖稱病不去。於是斷絕與世人交往，整天講經說法。在晉元熙元年去世，享年七十二歲。慧遠有個弟子叫慧要（Hui Yao），也精通經律，尤其擅長巧思。山中沒有計時工具，於是就在泉水中豎立十二片芙蓉葉，通過水波轉動來確定十二個時辰，時間沒有絲毫誤差。也曾經制作木鳶，可以飛行數百步。慧遠還有弟子曇順（Tan Shun）、曇詵（Tan Shen），都因為義理方面的學問而獲得讚譽。曇順原本是黃龍人，年少時師從鳩摩羅什（Kumarajiva），後來回到慧遠門下。吃素，有德行。南蠻校尉劉遵（Liu Zun）在江陵建立竹林寺，開始請經，慧遠派曇順前往。曇詵也清雅有風度，註釋《維摩詰經》，並著有《窮通論》等。還有法幽（Fa You）、道恒（Dao Heng）、道授（Dao Shou）等一百多人，有的義理解釋深刻明瞭，有的匡正救助大眾事務，有的戒律清凈高尚，有的禪定思維修行深入，都在當時享有盛名，將佛法傳承至今。
釋（Shi）
【English Translation】 English version: Yong (person's name) knew in a previous dream that he was a mountain god, so he preached the Dharma and bestowed precepts upon the mountain god. The mountain god presented a foreign dagger and chopsticks (bǐ jīn), bid farewell with a bow, and disappeared in an instant. When Yuan (person's name, referring to Master Huiyuan) was on his deathbed, Yong rushed to mourn and cried bitterly, deeply feeling the separation between heaven and man. Later, he went to Jingzhou and passed away at Zhulin Temple.
Shi Daozu: He was a native of the Wu Kingdom. He became a monk at a young age and was a disciple of Zhi Faqi at Tai Temple. From a young age, he was talented and thoughtful, diligently studying. Later, he entered Mount Lu with like-minded monks such as Seng Qian and Dao Liu. They received precepts in the mountains for seven years, and each had new insights based on what they had learned. Master Huiyuan often said that Daozu and others were easy to enlighten. If everyone was like them, there would be no need to worry about future generations. Seng Qian and Dao Liu both passed away at the age of twenty-eight. Huiyuan sighed, 'These young men are talented, intelligent, and insightful, making new progress every day. It is such a pity to pass away with such talent!' Dao Liu's catalog of scriptures was not completed, and Daozu completed it for him, which is now circulating in the world. Daozu later returned to Waguan Temple in the capital to preach the Dharma. Huan Xuan (person's name) went to watch and listen every time, and said to others, 'Daozu's later development surpassed Master Huiyuan, but his erudition in Confucianism is not as good as his.' When Huan Xuan assisted in the government and wanted the monks to pay respect to the king, Daozu resigned and returned to Tai Temple in Wu. Soon after, Huan Xuan usurped the throne and ordered the county to send Daozu out of the capital. Daozu claimed to be ill and did not go. Therefore, he cut off contact with the world and preached the Dharma all day long. He passed away in the first year of the Yuanxi era of the Jin Dynasty, at the age of seventy-two. Huiyuan had a disciple named Hui Yao, who was also proficient in scriptures and precepts, and was especially good at ingenuity. There was no timing tool in the mountains, so he erected twelve lotus leaves in the spring water, using the rotation of the water waves to determine the twelve hours, with no error in time. He also made a wooden kite that could fly hundreds of steps. Huiyuan also had disciples Tan Shun and Tan Shen, who were both praised for their knowledge of righteousness. Tan Shun was originally from Huanglong, and studied under Kumarajiva (person's name) in his youth, and later returned to Huiyuan's tutelage. He ate vegetarian food and had virtuous conduct. Liu Zun, the Southern Barbarian Commandant, established Zhulin Temple in Jiangling and began to request scriptures. Huiyuan sent Tan Shun to go there. Tan Shen was also elegant and had a good demeanor, annotating the 'Vimalakirti Sutra' and writing the 'Treatise on Poverty and Success,' etc. There were also more than a hundred people such as Fa You, Dao Heng, and Dao Shou, some of whom had profound and clear explanations of righteousness, some of whom rectified and helped public affairs, some of whom had pure and noble precepts, and some of whom had deep meditation and practice, all of whom enjoyed great fame at that time, and passed on the Dharma to this day.
Shi
僧[(豐力)/石]。姓傅氏。北地泥陽人。晉河間郎中令遐之元子也。少出家止長安大寺為弘覺法師弟子。覺亦一時法匠。[(豐力)/石]初從受業。后游青司樊沔之間。通六經及三藏。律行清謹能匡振佛法。姚萇姚興早挹風名素所知重。及僭有關中深相頂敬。興既崇信三寶盛弘大化。建會設齋煙蓋重疊。使夫慕道舍俗者十室其半。自童壽入關。遠僧復集僧尼既多。或有愆漏。興曰。凡未學僧未階。苦忍安得無過。過而不劾過遂多矣。宜立僧主以清大望。因下書曰。大法東遷於今為盛僧尼已多。應須綱領宣授遠規以濟頹緒。僧[(豐力)/石]法師學優早年德芳暮齒。可為國內僧主。僧遷法師禪慧兼修。即為悅眾。法欽慧斌共掌僧錄。給車輿吏力。[(豐力)/石]資侍中秩傳詔羊車各二人。遷等並有厚給。共事純儉允愜時望。五眾肅清六時無怠。至弘始七年敕加親信伏身白從各三十人。僧正之興[(豐力)/石]之始也。[(豐力)/石]躬自步行。車輿以給老疾。所獲供䘏常充眾用。雖年在秋方。而講說經律勖眾無倦。以弘始之末卒于長安大寺。春秋七十矣。
釋道融。汲郡林慮人。十二出家。厥師愛其神彩先令外學。往村借論語竟不赍歸。于彼已誦。師更借本覆之不遺一字。既嗟而異之
【現代漢語翻譯】 現代漢語譯本：僧[(豐力)/石]（Senglü：人名）。姓傅氏，是北地泥陽人，是晉朝河間郎中令傅遐的大兒子。他年輕時出家，住在長安大寺，是弘覺法師的弟子。弘覺法師也是當時著名的法師。[(豐力)/石]最初跟隨他學習，後來遊歷青州、司州、樊城、沔陽一帶，精通六經和三藏。他持戒清凈嚴謹，能夠匡正佛法。姚萇、姚興很早就仰慕他的名聲，一向很敬重他。等到他們僭位統治關中后，對他更加尊敬。姚興崇信三寶，大力弘揚佛法，建造佛寺，設定齋會，煙霧繚繞，信徒眾多，以致於追求佛道而捨棄世俗生活的人佔了十分之五。自從童壽進入關中后，遠方的僧人又聚集起來，僧尼數量很多，其中或許有人犯錯。姚興說：『凡是沒有學習佛法、沒有達到苦忍境界的僧人，怎麼能沒有過錯呢？有了過錯而不加以糾正，過錯就會越來越多。應該設立僧主來整頓僧團，以滿足大眾的期望。』於是下詔說：『大法東傳，如今非常興盛，僧尼已經很多，應該有綱領來宣揚佛法，制定長遠的規範，以挽救衰敗的局面。僧[(豐力)/石]法師學識優秀，年輕時就德行美好，年老時更加成熟，可以擔任國內的僧主。僧遷法師禪定和智慧兼修，可以擔任悅眾。法欽、慧斌共同掌管僧錄。』朝廷供給車馬和吏役，[(豐力)/石]享受侍中的待遇，配備傳詔的羊車各兩輛。僧遷等人也都有豐厚的供給。他們共同處理事務，崇尚節儉，符合當時的期望。僧團清凈肅穆，六時精進不懈怠。到弘始七年，姚興下令增加親信伏身白從各三十人。僧正的設立，是從[(豐力)/石]開始的。[(豐力)/石]親自步行，車馬用來供給年老體弱的人。他所獲得的供養，常常用來充實大眾的用度。雖然年事已高，但講說經律，勉勵大眾，從不懈怠。在弘始末年，[(豐*力)/石]在長安大寺去世，享年七十歲。 釋道融，是汲郡林慮人。十二歲出家。他的老師喜愛他的神采，先讓他學習儒家經典。讓他去村裡借《論語》，他竟然沒有把書拿回來，因為他已經在那裡背誦完了。老師又借來一本，重新考他，他沒有遺漏一個字。老師因此感嘆他的奇異。
【English Translation】 English version: The monk [(豐力)/石] (Senglü: personal name), whose surname was Fu, was a native of Niyang in Beidi. He was the eldest son of Fu Xia, the Langzhongling (a court official) of Hejian during the Jin Dynasty. He became a monk at a young age and resided in the Great Temple of Chang'an, where he was a disciple of Dharma Master Hongjue. Hongjue was also a renowned Dharma master of the time. [(豐力)/石] initially studied under him, and later traveled to the areas of Qing, Si, Fan, and Mian. He was well-versed in the Six Classics and the Three Pitakas. He maintained pure and strict precepts and was able to rectify the Buddhist Dharma. Yao Chang and Yao Xing had long admired his reputation and always respected him. When they usurped power and ruled Guanzhong, they respected him even more. Yao Xing revered the Three Jewels and vigorously promoted the Dharma, building monasteries and holding vegetarian feasts, with clouds of incense rising. So many people admired the Way and renounced secular life that they accounted for half of the population. Since Tong Shou entered Guanzhong, monks from afar gathered again, and the number of monks and nuns became very large. Some of them may have committed transgressions. Yao Xing said, 'How can monks who have not studied the Dharma and have not attained the stage of enduring suffering be without faults? If faults are not corrected, they will increase. A Sangha Chief should be established to purify the Sangha and meet the expectations of the public.' Therefore, he issued an edict saying, 'The Great Dharma has spread eastward and is now flourishing. There are already many monks and nuns, and there should be a leader to propagate the Dharma and establish long-term norms to save the declining situation. Dharma Master Senglü is excellent in learning, virtuous in his youth, and even more mature in his old age. He can serve as the Sangha Chief of the country. Dharma Master Sengqian cultivates both meditation and wisdom and can serve as the Yuèzhòng (a monastic office). Faqin and Huibin will jointly manage the Sangha Records.' The court provided carriages and officials, and [(豐力)/石] enjoyed the treatment of a Shi Zhong (a court attendant), with two sheep-drawn carriages for delivering edicts. Sengqian and others also received generous provisions. They jointly handled affairs, advocating thrift and frugality, which met the expectations of the time. The Sangha was pure and solemn, and they were diligent in the six periods of the day. In the seventh year of Hongshi, Yao Xing ordered the addition of thirty trusted attendants. The establishment of the Sangha Chief began with [(豐力)/石]. [(豐力)/石] personally walked, and the carriages were used to provide for the elderly and infirm. The offerings he received were often used to supplement the expenses of the Sangha. Although he was old, he lectured on the scriptures and precepts, and encouraged the Sangha without weariness. At the end of Hongshi, [(豐力)/石] passed away in the Great Temple of Chang'an at the age of seventy. Shi Daorong was a native of Linlü in Jijun. He became a monk at the age of twelve. His teacher loved his talent and first had him study Confucian classics. He asked him to borrow the Analects from the village, but he did not bring the book back, because he had already recited it there. The teacher borrowed another copy and tested him again, and he did not miss a single word. The teacher was amazed by his extraordinary talent.
。於是恣其遊學。迄至立年才解英絕。內外經書闇游心府。聞羅什在關故往咨稟。什見而奇之。謂姚興曰。昨見融公復是奇特聰明釋子。興引見嘆重。敕入逍遙園參正詳譯。因請什出菩薩戒本。今行於世。后譯中論始得兩卷。融便就講剖折文言預貫終始。什又命融令講新法華。什自聽之乃嘆曰。佛法之興融其人也。俄而師子國有一婆羅門。聰辯多學。西土俗書罕不披誦。為彼國外道之宗。聞什在關大行佛法。乃謂其徒曰。寧可使釋氏之風獨傳震旦。而吾等正化不洽東國遂乘駝負書來入長安。姚興見其口眼便僻。頗亦惑之。婆羅門乃啟興曰。至道無方各尊其事今請與秦僧捔其辯力。隨有優者即傳其化。興即許焉。時關中僧眾相視缺然莫敢當者。什謂融曰。此外道聰明殊人。捔言必勝。使無上大道在吾徒而屈。良可悲矣。若使外道得志則法輪摧軸。豈可然乎。如吾所睹在君一人。融自顧才力不減。而外道經書未盡披讀。乃密令人寫婆羅門所讀經目。一披即誦。后剋日論義。姚興自出。公卿皆會闕下。關中僧眾四遠必集。融與婆羅門擬相酬抗。鋒辯飛玄彼所不及。婆羅門自知辭理已屈。猶以廣讀為夸。融乃列其所讀書並秦地經史名目卷部。三倍多之。什因嘲之曰。君不聞大秦廣學。那忽輕爾遠來。婆羅門心愧悔伏頂禮融足。
【現代漢語翻譯】 於是，他放任自己四處遊學。直到三十歲左右，才展現出他的英俊和卓越。內外典籍都已默默地銘記於心。聽說鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）在關中，所以前去請教。鳩摩羅什見到他后，感到非常驚奇，對姚興（Yao Xing，後秦的皇帝）說：『昨天我見到的融公（僧肇的尊稱）真是一位奇特而聰明的沙門。』姚興接見了他，非常讚賞和器重他，下令他進入逍遙園，參與校正和詳細翻譯佛經。因此，請鳩摩羅什翻譯《菩薩戒本》（Bodhisattva Prātimokṣa），這部經書現在流傳於世。後來，在翻譯《中論》（Mūlamadhyamakakārikā）時，只得到了兩卷。僧肇便開始講解，剖析文句，預先貫通始終。鳩摩羅什又命令僧肇講解新譯的《法華經》（Lotus Sūtra）。鳩摩羅什親自聽講，感嘆道：『佛法的興盛，就在僧肇這個人身上了。』不久，師子國（Śrī Lanka，斯里蘭卡）來了一位婆羅門（Brahmin，印度教祭司），他聰明善辯，學識淵博，西方的俗書幾乎沒有不讀過的，是那個國家外道的宗師。聽說鳩摩羅什在關中大力弘揚佛法，就對他的弟子們說：『難道能讓釋迦牟尼的教法獨自在震旦（China，中國）傳播，而我們正統的教化不能普及到東方的國家嗎？』於是，他騎著駱駝，帶著書籍來到長安。姚興看到他口眼歪斜，頗有些被他迷惑。婆羅門就對姚興說：『至高的道理沒有固定的方式，各自尊重自己所從事的事業。現在請允許我和秦地的僧人較量辯論的能力。誰勝出，就傳播誰的教化。』姚興就答應了他。當時，關中的僧眾面面相覷，沒有人敢應戰。鳩摩羅什對僧肇說：『這位外道聰明過人，辯論一定會獲勝。如果讓無上的佛法在我們這裡受挫，真是可悲啊。如果讓外道得志，那麼法輪（Dharma wheel，佛法的象徵）就會被摧毀。這怎麼可以呢？依我看來，只有你一個人可以勝任。』僧肇自認為才力不減，但是外道的經書還沒有全部讀過。於是，他秘密地讓人抄寫了婆羅門所讀的經書目錄，一讀就背誦了下來。後來，到了約定的辯論日期，姚興親自出席，公卿大臣都聚集在宮廷之下。關中的僧眾和四面八方的人都趕來觀看。僧肇和婆羅門相對抗辯，他的鋒利的辯論高深玄妙，是婆羅門所不能及的。婆羅門自知在辭理上已經屈服，還以自己讀書多為誇耀。僧肇就列舉了他所讀的書，以及秦地的經史名目卷部，比婆羅門所讀的多三倍。鳩摩羅什因此嘲笑他說：『您難道沒有聽說過大秦（指後秦）廣博的學問嗎？怎麼如此輕率地遠道而來呢？』婆羅門心中慚愧，悔恨地跪拜僧肇的腳。
【English Translation】 Thereupon, he indulged in his studies and travels. It wasn't until around the age of thirty that he revealed his brilliance and exceptional talent. He had silently memorized both internal and external scriptures. Hearing that Kumārajīva (a famous translator of Buddhist scriptures) was in Guanzhong, he went to consult him. Kumārajīva, upon seeing him, was greatly surprised and said to Yao Xing (the emperor of Later Qin): 'Yesterday I saw the Venerable Rong (an honorific for Sengzhao), truly a remarkable and intelligent śrāmaṇa (Buddhist monk).' Yao Xing received him, greatly admired and valued him, and ordered him to enter Xiaoyao Garden to participate in the correction and detailed translation of Buddhist scriptures. Consequently, Kumārajīva was requested to translate the Bodhisattva Prātimokṣa (Bodhisattva Precepts), which is now circulated in the world. Later, during the translation of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), only two volumes were obtained. Sengzhao then began to explain, analyze the sentences, and preemptively connect the beginning and the end. Kumārajīva also ordered Sengzhao to lecture on the newly translated Lotus Sūtra. Kumārajīva listened personally and exclaimed: 'The flourishing of the Buddha-dharma rests on this man, Sengzhao.' Soon after, a Brahmin (Hindu priest) from Śrī Lanka (Lion Country) arrived, intelligent and eloquent, with vast knowledge, having read almost all secular books of the West, and was the master of heterodox teachings in that country. Hearing that Kumārajīva was greatly propagating the Buddha-dharma in Guanzhong, he said to his disciples: 'Can we allow the teachings of Śākyamuni to be solely propagated in China, while our orthodox teachings cannot be popularized in the Eastern countries?' Therefore, he rode a camel, carrying books, and came to Chang'an. Yao Xing, seeing his crooked mouth and eyes, was somewhat misled by him. The Brahmin then said to Yao Xing: 'The supreme truth has no fixed method, each respects their own endeavors. Now, please allow me to compete with the monks of Qin in debating ability. Whoever wins will propagate their teachings.' Yao Xing agreed. At that time, the monks of Guanzhong looked at each other, none daring to accept the challenge. Kumārajīva said to Sengzhao: 'This heterodox person is exceptionally intelligent and will surely win the debate. If the supreme Buddha-dharma is defeated by us, it would be truly lamentable. If the heterodox person succeeds, then the Dharma wheel (symbol of the Buddha-dharma) will be destroyed. How can this be allowed? In my view, only you are capable of this.' Sengzhao considered himself no less capable, but he had not read all the scriptures of the heterodox teachings. Therefore, he secretly had someone copy the catalog of books read by the Brahmin, and he memorized them upon reading them once. Later, on the agreed-upon date of the debate, Yao Xing personally attended, and the ministers and officials all gathered below the palace. The monks of Guanzhong and people from all directions came to watch. Sengzhao and the Brahmin confronted each other, his sharp arguments were profound and mysterious, beyond the Brahmin's reach. The Brahmin, knowing that he had been defeated in reasoning, still boasted of his extensive reading. Sengzhao then listed the books he had read, as well as the titles and volumes of the classics and histories of Qin, three times more than what the Brahmin had read. Kumārajīva therefore mocked him, saying: 'Have you not heard of the vast learning of Great Qin (referring to Later Qin)? Why did you come from afar so rashly?' The Brahmin felt ashamed and regretfully prostrated himself at Sengzhao's feet.
數日之中無何而去。像運再興融有力也。融后還彭城常講說相續。問道至者千有餘人。依隨門徒數盈三百。性不狎諠。常登樓披玩。慇勤善誘畢命弘法。后卒于彭城。春秋七十四矣。所著法華大品金光明十地維摩等義疏。並行於世矣。
釋曇影。或云北人。不知何許郡縣。性虛靖不甚交遊。而安貧志學舉止詳審。過似淹遲而神氣駿捷。志與形反。能講正法華經及光贊波若。每法輪一轉輒道俗千數。后入關中。姚興大加禮接。及什至長安影往從之。什謂興曰。昨見影公亦是此國風流標望之僧也。興敕住逍遙園助什譯經。初出成實論。凡諍論問答皆次第往反。影恨其支離。乃結為五番。竟以呈什。什曰大善。深得吾意。什后出妙法華經。影既舊所命宗。特加深思。乃著法華義疏四卷。並注中論。後山棲隱處守節塵外。修功立善愈老愈篤。以晉義熙中卒。春秋七十矣。
釋僧睿。魏郡長樂人也。少樂出家。至年十八始獲從志。依投僧賢法師為弟子。謙虛內敏學與時競。至年二十二博通經論。嘗聽僧朗法師講放光經。屢有機難。朗與賢有濠上之契。謂賢曰。睿比格難。吾累思不能通。可謂賢賢弟子也。至年二十四。遊歷名邦處處講說。知音之士負帙成群。常嘆曰。經法雖少足識因果。禪法未傳厝心無地什后至關。
【現代漢語翻譯】 現代漢語譯本： 數日之後，他便去世了。他的形象彷彿再次興盛，充滿力量。去世后，人們還在彭城繼續講述他的學說，前來問道的人超過一千。跟隨他的門徒有三百多人。他生性不喜歡喧鬧，經常登上樓閣，仔細研讀經書，慇勤地引導他人，畢生致力於弘揚佛法。最終在彭城去世，享年七十四歲。他所著的《法華義疏》、《大品義疏》、《金光明義疏》、《十地義疏》、《維摩義疏》等，都在世間廣為流傳。 釋曇影（釋：佛教僧侶的尊稱；曇影：人名）。有人說他是北方人，不知道是哪個郡縣的人。他生性恬淡虛靜，不怎麼與人交往，安於貧困，專心向學，舉止詳盡審慎，表面上看起來遲緩，但精神氣度卻很敏捷，志向與外形相反。他能講解《正法華經》和《光贊般若經》。每次講經說法，聽眾都有數千人。後來他進入關中地區，姚興（姚興：後秦皇帝）對他非常禮遇。等到鳩摩羅什（鳩摩羅什：著名佛經翻譯家）到達長安，曇影便前去跟隨他。鳩摩羅什對姚興說：『昨天我見到的曇影法師，也是這個國家風流倜儻、備受推崇的僧人。』姚興下令他住在逍遙園，幫助鳩摩羅什翻譯佛經。最初翻譯《成實論》時，凡是爭論問答，都按照次序來回進行。曇影認為這樣太瑣碎，於是總結為五類，最終呈給鳩摩羅什。鳩摩羅什說：『太好了，深得我意。』鳩摩羅什後來翻譯《妙法蓮華經》，曇影因為之前就精通這部經，所以更加深入地思考，於是撰寫了《法華義疏》四卷，並註釋了《中論》。後來他隱居山林，堅守節操，不染世俗，修功立德，越老越堅定。在晉朝義熙年間去世，享年七十歲。 釋僧睿（釋：佛教僧侶的尊稱；僧睿：人名），魏郡長樂人。從小就喜歡出家，到了十八歲才得以實現願望。依附僧賢（僧賢：人名）法師為弟子，謙虛謹慎，內心聰敏，學習上與時間賽跑。到了二十二歲，就博通經論。曾經聽僧朗（僧朗：人名）法師講解《放光經》，多次提出疑難問題。僧朗與僧賢有深厚的友誼，對僧賢說：『僧睿最近提出的問題很難，我反覆思考都不能理解，真可謂是賢明的弟子的賢明弟子啊！』到了二十四歲，他遊歷各地名城，到處講經說法，求學的人揹著書箱成群結隊地跟隨他。他常常感嘆說：『經法雖然少，但足以認識因果，禪法還沒有傳過來，沒有地方可以安放內心。』鳩摩羅什後來到了關中。
【English Translation】 English version: He passed away within a few days. His image seemed to revive and be full of strength. After his death, people continued to lecture on his teachings in Pengcheng, and more than a thousand people came to inquire. More than three hundred disciples followed him. He was not fond of noise and often went up to the tower to study the scriptures carefully, diligently guiding others and dedicating his life to promoting Buddhism. He finally passed away in Pengcheng at the age of seventy-four. His commentaries on the Lotus Sutra (Fahua Yishu), Perfection of Wisdom Sutra (Dapin Yishu), Golden Light Sutra (Jin Guangming Yishu), Ten Stages Sutra (Shi Di Yishu), and Vimalakirti Sutra (Weimo Yishu) are widely circulated in the world. 釋 Tan Ying (釋: a respectful title for Buddhist monks; Tan Ying: a personal name). Some say he was from the north, but it is not known which prefecture or county. He was of a quiet and serene nature, not very sociable, content with poverty, and focused on learning. His demeanor was detailed and careful, seemingly slow, but his spirit was quick and agile, his ambition contrary to his appearance. He was able to lecture on the Correct Dharma Lotus Sutra (Zheng Fahua Jing) and the Praise of Light Prajna Sutra (Guang Zan Bore Jing). Each time he lectured on the Dharma, there were thousands of listeners, both monks and laypeople. Later, he entered the Guanzhong area, and Yao Xing (姚興: Emperor of the Later Qin) treated him with great courtesy. When Kumarajiva (鳩摩羅什: famous Buddhist scripture translator) arrived in Chang'an, Tan Ying went to follow him. Kumarajiva said to Yao Xing, 'Yesterday I saw Dharma Master Tan Ying, who is also an elegant and highly respected monk in this country.' Yao Xing ordered him to live in Xiaoyao Garden to help Kumarajiva translate the scriptures. When the Tattvasiddhi Shastra (Chengshi Lun) was first translated, all the debates and questions and answers were conducted back and forth in order. Tan Ying regretted that it was too fragmented, so he summarized it into five categories and presented it to Kumarajiva. Kumarajiva said, 'Excellent, it is exactly what I wanted.' Later, Kumarajiva translated the Wonderful Dharma Lotus Flower Sutra (Miaofa Lianhua Jing). Because Tan Ying was already proficient in this sutra, he thought about it even more deeply, and then wrote the Commentary on the Lotus Sutra (Fahua Yishu) in four volumes, and also annotated the Madhyamaka-karika (Zhong Lun). Later, he lived in seclusion in the mountains, upholding his integrity, free from worldly affairs, cultivating merit and virtue, and becoming more and more steadfast as he grew older. He passed away during the Yixi era of the Jin Dynasty at the age of seventy. 釋 Sengrui (釋: a respectful title for Buddhist monks; Sengrui: a personal name), was a native of Changle in Weijun. He loved to become a monk from a young age, and at the age of eighteen he was able to fulfill his wish. He became a disciple of Dharma Master Sengxian (僧賢: a personal name), being humble and cautious, inwardly intelligent, and competing with time in his studies. At the age of twenty-two, he was well-versed in the scriptures and treatises. He once listened to Dharma Master Senglang (僧朗: a personal name) lecturing on the Ray of Light Sutra (Fangguang Jing), and repeatedly raised difficult questions. Senglang had a deep friendship with Sengxian, and said to Sengxian, 'Sengrui's recent questions are very difficult, and I have repeatedly thought about them but cannot understand them. He can be called a worthy disciple of a worthy man!' At the age of twenty-four, he traveled to famous cities everywhere, lecturing on the scriptures and treatises, and scholars followed him in groups carrying their books. He often lamented, 'Although the scriptures are few, they are enough to understand cause and effect, but the methods of meditation have not yet been transmitted, and there is no place to settle the mind.' Kumarajiva later arrived in Guanzhong.
因請出禪法要三卷。始是鳩摩羅陀所制。末是馬鳴所說。中間是外國諸聖共造。亦稱菩薩禪。睿既獲之日夜修習。遂精煉五門善入六凈。偽司徒公姚嵩深相禮貴。姚興問嵩。睿公何如。嵩答。實鄴衛之松柏。興敕見之。公卿皆集。欲觀其才器。睿風韻[罩-卓+注]流含吐彬蔚。興大賞悅。即敕給俸䘏吏力人輿。興后謂嵩曰。乃四海標領。何獨鄴衛之松柏。於是美聲遐布遠近歸德。什所翻經。睿並參正。昔竺法護出正法華經。受決品云。天見人人見天。什譯經至此乃言。此語與西域義同。但在言過質。睿曰。將非人天交接兩得相見。什喜曰。實然。其領悟標出皆此類也。后出成實論令睿講之。什謂睿曰。此諍論中有七變處文破毗曇。而在言小隱。若能不問而解可謂英才。至睿啓發幽微果不咨什而契然懸會。什嘆曰。吾傳譯經論得與子相值。真無所恨矣。著大智論十二門論中論等諸序。並著大小品法華維摩思益自在王禪經等序。皆傳於世。初睿善攝威儀弘贊經法常回此諸業愿生安養。每行住坐臥不敢正背西方。后自知命盡。忽集僧告別。乃謂眾曰。平生誓願愿生西方。如睿所見或當得往。未知定免狐疑成不。但身口意業或相違犯。愿施以大慈為永劫法朋也。於是入房洗浴。燒香禮拜。還床向西方合掌而卒。是日同寺咸見
【現代漢語翻譯】 因請出禪法要三卷。最初是鳩摩羅陀（Kumāralāta，印度佛教論師）所著，最後是馬鳴（Aśvaghoṣa，印度佛教詩人、哲學家）所說，中間是外國眾多聖賢共同創作，也稱為菩薩禪。鳩摩羅什（Kumārajīva）獲得后，日夜修習，於是精通五門禪法，善於進入六種清凈境界。偽司徒公姚嵩（Yao Song）非常尊敬他。姚興（Yao Xing）問姚嵩：『鳩摩羅什的才學怎麼樣？』姚嵩回答：『確實是鄴城、衛地的松柏。』姚興下令召見鳩摩羅什，公卿大臣都聚集在一起，想看看他的才能。鳩摩羅什風度翩翩，談吐文雅，姚興非常高興，立即下令供給俸祿、役使人員和車輛。姚興後來對姚嵩說：『他是四海的領袖，怎麼只是鄴城、衛地的松柏呢？』於是美名遠揚，遠近的人都歸附於他的德行。鳩摩羅什翻譯佛經時，鳩摩羅什都參與校正。過去竺法護（Dharmarakṣa）翻譯《正法華經》時，《受決品》中說：『天見人人見天。』鳩摩羅什翻譯到這裡時說：『這句話與西域的含義相同，但用詞過於樸實。』鳩摩羅什說：『難道不是人天交接，雙方都能相見嗎？』鳩摩羅什高興地說：『確實如此。』他領悟超群，都是此類情況。後來鳩摩羅什翻譯《成實論》，讓鳩摩羅什講解。鳩摩羅什對鳩摩羅什說：『這部論在辯論中有七種變化之處，用文字來破斥《毗曇》，但文字表達比較隱晦。如果能不問就能理解，可以說是英才。』等到鳩摩羅什啓發幽深微妙之處，果然沒有詢問鳩摩羅什就契合了，懸空領會。鳩摩羅什感嘆道：『我翻譯經論，能與你相遇，真是沒有什麼遺憾了。』他撰寫了《大智度論》、《十二門論》、《中論》等序，並撰寫了《小品般若經》、《大品般若經》、《法華經》、《維摩詰經》、《思益經》、《自在王禪經》等序，都流傳於世。當初鳩摩羅什善於攝持威儀，弘揚讚歎經法，常常回向這些功德，愿往生安養凈土。每次行走、站立、坐臥，都不敢正對著或背對著西方。後來他自己知道壽命將盡，忽然召集僧眾告別，於是對大家說：『平生髮誓願往生西方極樂世界。以我所見，或許能夠往生。但不知道是否一定能免除狐疑，成就往生。只是身口意三業或許有違犯之處，希望大家施以大慈悲，作為我永劫的法友。』於是進入房間洗浴，燒香禮拜，回到床上，面向西方合掌而逝。當天，同寺的僧人都看見了瑞相。
【English Translation】 Because of a request, three volumes of 'Essentials of Dhyana Practice' were brought forth. The beginning was composed by Kumāralāta (Indian Buddhist master), the end was spoken by Aśvaghoṣa (Indian Buddhist poet and philosopher), and the middle was jointly created by various foreign sages, also known as Bodhisattva Dhyana. Kumārajīva (translator) practiced diligently day and night after obtaining it, thus becoming proficient in the five gates of Dhyana and skilled in entering the six pure states. The false Minister Yao Song deeply respected him. Yao Xing asked Yao Song, 'How is Kumārajīva's talent?' Yao Song replied, 'He is truly the pine and cypress of Ye and Wei.' Yao Xing ordered him to be summoned, and all the ministers gathered, wanting to see his talent and ability. Kumārajīva's demeanor was elegant and his speech refined. Yao Xing was very pleased and immediately ordered that he be provided with salary, servants, and carriages. Yao Xing later said to Yao Song, 'He is the leader of the four seas, how can he only be the pine and cypress of Ye and Wei?' Thus, his good reputation spread far and wide, and people from near and far submitted to his virtue. When Kumārajīva translated scriptures, Kumārajīva also participated in the correction. In the past, when Dharmarakṣa translated the 'Saddharma-puṇḍarīka-sūtra', the 'Chapter on Predictions' said, 'Heaven sees people, people see heaven.' When Kumārajīva translated to this point, he said, 'This statement has the same meaning as in the Western Regions, but the wording is too simple.' Kumārajīva said, 'Could it not be that heaven and people interact, and both can see each other?' Kumārajīva happily said, 'Indeed it is so.' His understanding and insight were all of this kind. Later, Kumārajīva translated the 'Tattvasiddhi Śāstra' and had Kumārajīva lecture on it. Kumārajīva said to Kumārajīva, 'In this treatise, there are seven points of change in the debate, using words to refute the Abhidharma, but the wording is subtle. If one can understand without asking, one can be called a genius.' When Kumārajīva elucidated the profound and subtle points, he indeed understood without asking Kumārajīva, and comprehended it intuitively. Kumārajīva exclaimed, 'That I can meet you in translating scriptures and treatises, I truly have no regrets.' He wrote prefaces to the 'Mahāprajñāpāramitopadeśa', 'Dvādaśanikāya Śāstra', 'Mūlamadhyamakakārikā', and other treatises, and also wrote prefaces to the 'Aṣṭasāhasrikā Prajñāpāramitā Sūtra', 'Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra', 'Saddharma-puṇḍarīka-sūtra', 'Vimalakīrti Nirdeśa Sūtra', 'Śrīmālādevī Siṃhanāda Sūtra', 'Vimalakīrti Nirdeśa Sūtra', 'Sarva-artha-siddha-rāja-dhyāna-sūtra', etc., all of which were passed down to the world. Initially, Kumārajīva was good at upholding dignified conduct, promoting and praising the scriptures, and often dedicated these merits, wishing to be reborn in the Pure Land of Sukhāvatī. Every time he walked, stood, sat, or lay down, he dared not face directly or turn his back on the West. Later, knowing that his life was about to end, he suddenly gathered the Sangha to bid farewell, and then said to everyone, 'Throughout my life, I have vowed to be reborn in the Western Pure Land of Ultimate Bliss. As I see it, perhaps I will be able to be reborn. But I do not know if I can certainly avoid doubt and achieve rebirth. It is just that my body, speech, and mind may have transgressions, I hope that everyone will bestow great compassion and be my Dharma friends for eternity.' Then he entered the room to bathe, burned incense, and prostrated, returned to the bed, faced the West, joined his palms, and passed away. On that day, the monks in the same temple all saw auspicious signs.
五色香菸從睿房出。春秋六十七矣。時又有沙門僧楷。與睿公同學。亦有高名云。
釋道恒。藍田人。年九歲戲于路。隱士張忠見而嗟曰。此小兒有出人之相。在俗必有輔政之功。處道必能光顯佛法。恨吾老矣。不得見之。恒少失二親。事後母以孝聞。家貧無蓄。常手自畫繢以供瞻奉。而篤好經典學兼宵夜。至年二十後母又亡。行喪盡禮服畢出家。遊刃佛理多所兼通。學該內外才思清敏。羅什入關即往修造。什大嘉之。及譯出衆經並助詳定。時恒有同學道標。亦雅有才力。當時擅名。與恒相次。秦主姚興以恒標二人神氣俊朗有經國之量。乃敕偽尚書令姚顯。令敦逼恒標罷道助振王業。又下書恒標等曰。卿等皎然之操。實在可嘉。但君臨四海治急須才。今敕尚書令顯令奪卿等法服助翼贊時世。茍心存道味寧系白黑望體此懷不以守節為辭也。恒標等答曰。奉去月二十日詔。令奪恒標等法服。承命悲懷五情失守。恒等才質闇短染法未深。緇服之下誓畢身命。並習佛法不閑世事。徒廢非常之業。終無殊異之功。昔光武尚能縱嚴陵之心。魏文容管寧之操。抑至尊之高心。遂匹夫之微志。況陛下以道御物兼弘三寶。愿鑒元元之情。垂曠通物之理也。興又致書于什[(豐*力)/石]二法師曰。別已數旬每有傾想。漸暖比休泰
【現代漢語翻譯】 現代漢語譯本：五色香菸從睿公的房間里冒出來。當時他六十七歲了。那時還有一位名叫僧楷的沙門（佛教出家人），與睿公是同學，也很有名氣。
釋道恒（法師名），是藍田人。九歲時在路上玩耍，隱士張忠看見後感嘆道：『這個小孩有出衆的相貌。如果留在俗世，必定有輔佐朝政的功勞；如果出家修道，必定能光大佛法。可惜我老了，不能親眼看到。』道恒從小就失去了父母，以孝順侍奉繼母而聞名。家裡貧窮沒有積蓄，常常親手繪畫刺繡來供養繼母，而且非常喜歡經典，學習到深夜。到二十歲時，繼母也去世了，他按照禮節辦理喪事，喪服期滿后就出家了。他對佛理的研究很深入，學識淵博，才思敏捷。鳩摩羅什（譯經大師）進入關中后，他就前去拜訪。鳩摩羅什非常讚賞他。等到翻譯出各種經典時，道恒都參與了詳細的審定。當時道恒有一位同學名叫道標，也很有才華和能力，在當時很有名氣，與道恒不相上下。秦王姚興認為道恒和道標二人神采俊朗，有治理國家的才能，於是命令偽尚書令姚顯，強迫道恒和道標放棄出家，幫助振興王業。又下詔書給道恒和道標等人說：『你們清高的品行，實在值得讚賞。但是君臨天下，治理國家急需人才。現在命令尚書令姚顯剝奪你們的法服，幫助我輔佐治理國家。如果心中存有道義，不必拘泥於出家在家的形式，希望你們體諒我的心意，不要以堅守節操為理由推辭。』道恒和道標等人回答說：『奉上個月二十日的詔令，要剝奪道恒和道標等人的法服，我們接到命令后悲傷不已，五情失守。我們才質愚鈍，對佛法的理解不深。身穿僧袍，誓願終身奉獻。並且習慣於學習佛法，不熟悉世俗事務。恐怕會荒廢非常之業，最終也沒有什麼特殊的功勞。過去光武帝尚且能夠放縱嚴光（字子陵）的心志，魏文帝容忍管寧的節操。抑制至尊的高尚心意，成全普通人的微小志向。何況陛下以道義治理萬物，兼弘揚佛法。希望您能體諒我們這些普通人的心情，垂憐我們這些通達事理的人。』姚興又致信給鳩摩羅什和[(豐*力)/石]二位法師說：『分別已經幾個星期了，常常思念你們。天氣漸漸轉暖，希望你們安好。』
【English Translation】 English version: Five-colored fragrant smoke emanated from Rui Gong's chamber. He was sixty-seven years old at the time. There was also a Shramana (Buddhist renunciate) named Seng Kai, who was a classmate of Rui Gong and also had a high reputation.
Shi Daoheng (a Dharma master), was a native of Lantian. When he was nine years old, he was playing on the road when the recluse Zhang Zhong saw him and sighed, 'This child has an extraordinary appearance. If he remains in the secular world, he will surely have the merit of assisting the government; if he becomes a monk, he will surely be able to glorify the Buddha Dharma. It is a pity that I am old and cannot see it.' Daoheng lost both parents at a young age and was known for his filial piety in serving his stepmother. His family was poor and had no savings, so he often painted and embroidered himself to provide for his stepmother, and he was very fond of the scriptures, studying late into the night. When he was twenty years old, his stepmother also passed away, and he performed the funeral rites according to etiquette. After the mourning period, he became a monk. He had a deep understanding of Buddhist principles, was knowledgeable, and had quick wit. When Kumarajiva (a great translator of Buddhist scriptures) entered Guanzhong, he went to visit him. Kumarajiva greatly appreciated him. When various scriptures were translated, Daoheng participated in the detailed review. At that time, Daoheng had a classmate named Daobiao, who was also very talented and capable, and was famous at the time, comparable to Daoheng. King Yao Xing of Qin believed that Daoheng and Daobiao had handsome appearances and the talent to govern the country, so he ordered the false Minister Yao Xian to force Daoheng and Daobiao to give up their monastic life and help revitalize the royal cause. He also issued an edict to Daoheng and Daobiao and others, saying, 'Your noble character is truly admirable. However, to rule the world and govern the country, there is an urgent need for talent. Now I order Minister Yao Xian to strip you of your monastic robes and help me assist in governing the country. If you have the Dharma in your hearts, you do not need to be attached to the form of being a monk or a layman. I hope you will understand my intentions and not refuse on the grounds of adhering to your vows.' Daoheng and Daobiao and others replied, 'We received the edict of the twentieth of last month, ordering the stripping of the monastic robes of Daoheng and Daobiao and others. We were saddened upon receiving the order and lost control of our emotions. We are foolish and have a shallow understanding of the Dharma. Wearing monastic robes, we vow to dedicate our lives. And we are accustomed to studying the Buddha Dharma and are not familiar with worldly affairs. I am afraid that we will waste extraordinary undertakings and ultimately have no special merit. In the past, Emperor Guangwu was still able to indulge the aspirations of Yan Guang (Zi Ling), and Emperor Wen of Wei tolerated the integrity of Guan Ning. Suppressing the noble intentions of the supreme, fulfilling the small aspirations of ordinary people. Moreover, Your Majesty governs all things with righteousness and promotes the Buddha Dharma. I hope you will understand the feelings of us ordinary people and have compassion on us who understand the principles of things.' Yao Xing also wrote to the Dharma masters Kumarajiva and [(豐*力)/石], saying, 'It has been several weeks since we parted, and I often think of you. The weather is gradually getting warmer, I hope you are well.'
耳。小虜遠舉更無處分。正有憒然耳。頃萬事之殷須才以理之。近詔恒標二人令釋羅漢之服尋大士之蹤。然道無不在。愿法師等勖以喻之。什[(豐*力)/石]等答曰。蓋聞太上以道養民。而物自是其復有德而治天下。是以古之明主審違性之難御。悟任物之多因。故堯放許由於箕山。文軾干木于魏國。高祖縱四皓於終南。叔度辭蒲輪于漢岳。蓋以適賢之性為得賢也。今恒標等德非圓達分在守節。少習玄化伏膺佛道。至於敷折妙典研究幽微。足以啟悟童稚助化功德。愿陛下施既往之恩。縱其微志也。興后頻復下書。闔境救之殆而得勉。恒乃嘆曰。古人有言。益我貨者損我神。生我名者殺我身。於是竄影巖壑畢命幽藪。蔬食味禪緬跡人外。晉義熙十三年卒于山舍。春秋七十二。恒著釋駁論及百行箴。標作舍利弗毗曇序並吊王喬文。並行於世矣。
釋僧肇。京兆人。家貧以傭書為業。遂因繕寫。乃歷觀經史備盡墳籍。愛好玄微。每以莊老為心要。嘗讀老子德章。乃嘆曰。美則美矣。然期神冥累之方。猶未盡善也。后見舊維摩經。歡喜頂受披尋玩味。乃言。始知所歸矣。因此出家。學善方等兼通三藏及在冠年而名振關輔。時競譽之徒莫不猜其早達。或千里趍負入關抗辯。肇既才思幽玄又善談說。承機挫銳曾不流滯。時
【現代漢語翻譯】 現代漢語譯本： 『耳』。小股敵寇遠道來犯，沒有其他安排。實在令人煩惱。現在萬事繁雜，需要有才能的人來處理。最近下詔讓恒、標二人脫下僧侶的服裝，去追尋高僧大德的足跡。然而道無處不在。希望法師們努力用道理開導他們。什[(豐*力)/石]等人回答說：『聽說太上以道來養育百姓，萬物自然各安其位，更何況用德來治理天下。因此古代賢明的君主深知違揹人性的難以駕馭，明白順應事物規律的重要性。所以堯讓許由隱居在箕山，文公用干木來鎮守魏國，高祖放任四皓隱居在終南山，叔度推辭了漢岳的聘請。這都是因為順應賢士的本性才是得到賢士的方法。現在恒、標等人的德行並非圓融通達，他們的職責在於堅守節操。他們從小學習玄妙的教化，信奉佛道。至於闡述精妙的佛經，研究深奧的道理，足以啓發兒童的智慧，幫助教化事業。希望陛下施以既往的恩情，成全他們微小的志向。』之後皇帝多次下詔，整個寺院的人都來營救他們，幾乎才得以倖免。恒於是感嘆道：『古人有話說，增加我的財富會損害我的精神，使我成名會要我的性命。』於是他們隱匿在山巖峽谷之中，終身隱居在偏僻的山林里。吃著粗茶淡飯，品味禪的滋味，斷絕與世人的交往。晉義熙十三年，在山中的住所去世，享年七十二歲。恒著有《釋駁論》和《百行箴》，標著有《舍利弗毗曇序》和《吊王喬文》，都流傳於世。
釋僧肇（釋：佛教僧侶的尊稱；僧肇：人名）。京兆（京兆：古代地名，大致相當於今西安一帶）人。家境貧寒，以替人抄書為生。於是通過抄寫，得以遍覽經史，詳盡閱讀各種典籍。愛好玄妙的道理，常常以莊子和老子的思想為核心。曾經讀老子的《道德經》，於是感嘆道：『美好是美好啊，然而尋求精神與事物融合的方法，還不夠完善。』後來看到舊的《維摩詰經》（維摩詰經：佛教經典），歡喜地接受，反覆研讀。於是說：『現在才知道該歸向哪裡了。』因此出家。學習精通方等經典，兼通三藏（三藏：佛教經典的總稱），在成年時就名聲響徹關中地區。當時那些爭名逐利的人，沒有不懷疑他年少成名的。有人甚至千里迢迢來到關中與他辯論。僧肇既有深奧玄妙的才思，又善於談論，應付自如，從不遲疑。
【English Translation】 English version: 'Ear.' Small groups of bandits have come from afar, and there are no other arrangements. It is truly vexing. Now that all matters are complex, we need talented people to manage them. Recently, an edict was issued to have Heng and Biao remove their monastic robes and follow in the footsteps of great monks. However, the Dao is everywhere. I hope that the Dharma masters will strive to enlighten them with reason. Shi [(豐*力)/石] and others replied, 'I have heard that the Supreme One nourishes the people with the Dao, and all things naturally find their place. Moreover, governing the world with virtue is even better. Therefore, the wise rulers of ancient times deeply understood the difficulty of controlling what goes against human nature and understood the importance of following the laws of things. Thus, Yao allowed Xu You to live in seclusion on Mount Ji, Duke Wen used Gan Mu to guard the state of Wei, Emperor Gaozu allowed the Four Hermits to live in seclusion on Mount Zhongnan, and Uncle Du declined the invitation of Han Yue. This is because accommodating the nature of the virtuous is the way to obtain the virtuous. Now, Heng and Biao's virtue is not perfect and all-encompassing; their duty lies in upholding integrity. From a young age, they studied profound teachings and believed in Buddhism. As for expounding the wonderful scriptures and studying profound principles, they are sufficient to enlighten the wisdom of children and assist in the work of teaching. I hope that Your Majesty will bestow past favors and fulfill their small aspirations.' Afterwards, the emperor issued edicts repeatedly, and the entire monastery came to their rescue, barely managing to escape. Heng then sighed, 'The ancients said, 'Increasing my wealth will harm my spirit, and making me famous will kill my body.'' Thus, they hid in the cliffs and valleys, living in seclusion in remote mountains for the rest of their lives. Eating simple food and savoring the taste of Zen, they cut off contact with the world. In the thirteenth year of the Yixi era of the Jin Dynasty, they died in their mountain dwellings, at the age of seventy-two. Heng wrote 'Shi Bo Lun' (Treatise on Refuting) and 'Bai Xing Zhen' (Admonitions on a Hundred Practices), and Biao wrote 'Preface to Shariputra Abhidharma' and 'Elegy for Wang Qiao,' all of which were circulated in the world.
釋 Sengzhao (釋: a respectful title for Buddhist monks; 僧肇: a personal name). He was from Jingzhao (京兆: an ancient place name, roughly equivalent to the area around present-day Xi'an). His family was poor, and he made a living by copying books for others. Thus, through copying, he was able to read through the classics of history and exhaustively read various books. He loved profound principles and often took the thoughts of Zhuangzi and Laozi as his core. He once read Laozi's 'Tao Te Ching' (道德經) and sighed, 'It is beautiful, but the method of seeking the integration of spirit and things is not perfect enough.' Later, he saw the old 'Vimalakirti Sutra' (維摩詰經: a Buddhist scripture), joyfully accepted it, and repeatedly studied it. Then he said, 'Now I know where to return.' Therefore, he became a monk. He studied and mastered the Vaipulya sutras and was well-versed in the Tripitaka (三藏: the general term for Buddhist scriptures). In his adulthood, his name resounded throughout the Guanzhong area. At that time, those who competed for fame and profit all suspected that he had achieved fame at a young age. Some even traveled thousands of miles to Guanzhong to debate with him. Sengzhao had profound and mysterious talent and was good at speaking, responding freely and never hesitating.
京兆宿儒及關外英彥。莫不挹其鋒辯負氣摧䘐。后羅什至姑臧。肇自遠從之。什嗟賞無極。及什適長安。肇亦隨返。姚興命肇與僧睿等入逍遙園助詳定經論。肇以去聖久遠文義多雜。先舊所解時有乖謬。及見什咨稟所悟更多。因出大品之後。肇便著波若無知論凡二千餘言。竟以呈什。什讀之稱善。乃謂肇曰。吾解不謝子。辭當相挹。時廬山隱士劉遺民見肇此論。乃嘆曰。不意方袍復有平叔。因以呈遠公。遠乃撫機嘆曰。未常有也。因共披尋玩味更存往復。遺民乃致書肇曰。頃餐徽問有懷遙仰。歲末寒嚴體中何如。音寄壅隔增用悒蘊。弟子沉痾草澤常有弊瘁。愿彼大眾康和外國法師休悆不。去年夏末見上人波若無知論。才運清俊旨中沈允。推步聖文婉然有歸。披味慇勤不能釋手。真可謂浴心方等之淵。悟懷絕冥之肆。窮盡精巧無所間然。但闇者難曉猶有餘疑。今輒條之如左。愿從容之暇粗為釋之。肇答書曰。不面在昔佇想用勞。得前疏並問。披尋反覆欣若暫對。涼風戒節頃常何如。貧道勞疾每不佳。即此大眾尋常什師休勝。秦主道性自然天機邁俗。城塹三寶弘道是務。由使異典勝僧自遠而至。靈鷲之風萃乎茲土。領公遠舉。乃是千載之津樑。于西域還得方等新經二百餘部。什師于大寺出新至諸經。法藏淵曠日有異聞。禪
【現代漢語翻譯】 現代漢語譯本：京城德高望重的學者以及關外的傑出人才，無不對鳩摩羅什的雄辯感到敬畏，銳氣大減，甘拜下風。後來，當鳩摩羅什到達姑臧（今甘肅武威）時，僧肇從遠方趕來追隨他。鳩摩羅什對僧肇的才華讚賞不已。等到鳩摩羅什前往長安，僧肇也跟隨前往。姚興命令僧肇與僧睿等人進入逍遙園，協助詳細審定佛經論著。僧肇認為，由於距離聖人的時代已經很久遠，經文的意義有很多混雜之處，前人的解釋有時存在謬誤。等到他見到鳩摩羅什，請教之後，領悟更多。因此，在翻譯《大品般若經》之後，僧肇便撰寫了《般若無知論》，總共兩千多字，最終呈給鳩摩羅什。鳩摩羅什讀後稱讚說：『我對佛經的理解不亞於你，但文辭方面應當向你學習。』當時，廬山的隱士劉遺民看到僧肇的這篇論文，感嘆說：『沒想到出家之人中還有像王弼（字平叔）這樣的人才。』於是將此論呈給慧遠法師。慧遠法師撫摸著幾案感嘆說：『前所未有啊！』於是共同研讀玩味，反覆推敲。劉遺民於是寫信給僧肇說：『前些日子拜讀了您精妙的文章，心中仰慕已久。年終歲末，天氣寒冷，您的身體怎麼樣？音訊隔絕，更加令人憂愁。弟子我身患疾病，隱居鄉野，經常感到疲憊。希望大眾安康，外國來的法師們健康快樂。去年夏末，拜讀了上人的《般若無知論》，才思清逸俊美，主旨深刻允當，推究聖人的文章，委婉而有歸宿。反覆研讀，愛不釋手。真可謂是在方等（大乘經典）的深淵中洗滌心靈，在寂靜無聲的境界中領悟真諦，窮盡精巧，無懈可擊。但愚昧的人難以理解，仍然存在疑問。現在姑且列出幾條，希望您在從容閑暇之時，粗略地為我解釋一下。』僧肇回信說：『過去未能見面，思念之情使您勞神了。收到您的來信和問候，反覆研讀，欣喜得好像與您暫時相見。涼風送爽的季節，您一切都好嗎？貧道我身體不好，經常生病。這裡的大眾都很好，鳩摩羅什法師也安好。秦王姚興天性淳樸，天資超凡脫俗，修築城池，珍視三寶，弘揚佛法是他的職責。因此，使得外國的經典和高僧從遙遠的地方來到這裡，靈鷲山（佛陀說法之地）的風範匯聚在這片土地上。您（慧遠）的高尚行為，是千載難逢的橋樑。從西域又得到了方等（大乘）新經二百多部。鳩摩羅什法師在大寺院裡翻譯新的經典，佛法精深廣博，每天都有新的見聞。禪』
【English Translation】 English version: The respected scholars of the capital and the outstanding talents from beyond the passes were all in awe of Kumarajiva's (a famous Buddhist translator) eloquence, their sharpness diminished, and they willingly submitted. Later, when Kumarajiva arrived at Guzang (present-day Wuwei, Gansu), Sengzhao (a prominent Buddhist philosopher) came from afar to follow him. Kumarajiva praised Sengzhao's talent without limit. When Kumarajiva went to Chang'an, Sengzhao also followed. Yao Xing (the ruler of the Later Qin dynasty) ordered Sengzhao, along with Sengrui and others, to enter Xiaoyao Garden to assist in the detailed examination and determination of Buddhist scriptures and treatises. Sengzhao believed that because the time was far removed from the era of the sages, the meaning of the scriptures had many mixed elements, and the interpretations of the predecessors sometimes contained errors. After he met Kumarajiva and consulted him, he gained more understanding. Therefore, after translating the Mahaprajnaparamita Sutra, Sengzhao wrote the Prajna is No-Knowing treatise, totaling more than two thousand words, and finally presented it to Kumarajiva. Kumarajiva read it and praised it, saying, 'My understanding of the Buddhist scriptures is no less than yours, but I should learn from you in terms of writing style.' At that time, Liu Yimin (a recluse of Mount Lu) saw Sengzhao's treatise and exclaimed, 'I didn't expect that among the monks there would be someone like Wang Bi (also known as Ping Shu, a famous philosopher of the Wei and Jin dynasties).' So he presented the treatise to Master Huiyuan (a prominent Buddhist leader). Master Huiyuan stroked the desk and sighed, 'Unprecedented!' So they jointly studied and savored it, repeatedly deliberating. Liu Yimin then wrote a letter to Sengzhao, saying, 'Some time ago, I read your exquisite article, and I have long admired you in my heart. At the end of the year, the weather is cold, how is your health? News is blocked, which makes me even more worried. I, your disciple, suffer from illness and live in the countryside, and often feel tired. I hope that the masses are safe and healthy, and that the foreign monks are healthy and happy. At the end of last summer, I read the Prajna is No-Knowing treatise of the venerable, the talent is pure and beautiful, the main idea is profound and appropriate, the study of the sages' articles is tactful and has a destination. Reading it repeatedly, I can't put it down. It can truly be said that the mind is washed in the abyss of Vaipulya (Mahayana scriptures), and the true meaning is realized in the realm of silence, exhausting the ingenuity, and there is nothing to criticize. But the ignorant are difficult to understand, and there are still doubts. Now I will list a few items, hoping that you can take the time to explain them to me roughly.' Sengzhao replied in a letter, 'I have not been able to meet you in the past, and your thoughts have troubled you. I received your letter and greetings, and after reading it repeatedly, I was as happy as if I had temporarily met you. In the season of cool breezes, are you all well? I, the poor monk, am not in good health and am often sick. The masses here are all well, and Master Kumarajiva is also well. King Yao Xing (ruler of Qin Dynasty) is naturally simple and has extraordinary talent. Building cities, cherishing the Three Jewels (Buddha, Dharma, Sangha), and promoting Buddhism are his responsibilities. Therefore, foreign scriptures and eminent monks have come here from afar, and the style of Vulture Peak (where the Buddha preached) has gathered on this land. Your (Huiyuan's) noble actions are a bridge that is hard to come by in a thousand years. More than two hundred new Vaipulya (Mahayana) scriptures have been obtained from the Western Regions. Master Kumarajiva is translating new scriptures in the great temple, the Dharma is profound and vast, and there are new insights every day. Chan'
師于瓦官寺教習禪道。門徒數百日夜匪懈。邕邕肅肅致自欣樂。三藏法師于中寺出律部。本末精悉若睹初制。毗婆沙法師于石羊寺出舍利弗毗曇。梵本雖未及譯。時問中事發言新奇。貧道一生猥參嘉運遇茲盛化。自恨不睹釋迦泥洹之集。余復何恨。但恨不得與道勝君子同斯法集耳。稱詠既深聊復委及。然來問婉切難為郢人。貧道思不關微兼拙於華語。且至趣無言。言則乖旨。云云不已竟何所辯。聊以狂言示酬來旨也。肇后又著不真空論物不遷論等。並注維摩。及制諸經論序。並傳於世。及什之亡后。追悼永往翹思彌厲。乃著涅槃無名論。其辭曰。經稱有餘無餘涅槃。涅槃秦言無為。亦名滅度。無為者取乎虛無寂寞妙絕於有為。滅度者言乎大患永滅超度四流。斯蓋映象之所歸。絕稱之幽宅也。而曰有餘無餘者。蓋是出處之異號。應物之假名。余嘗試言之。夫涅槃之為道也。寂寥虛曠。不可以形名得。微妙無相。不可以有心知。超群有以幽升。量太虛而永久隨之弗得其蹤。迎之罔眺其首。六趣不能攝其生。力負無以化其體。眇渀惚恍若存若往。五目莫睹其容。二聽不聞其響。窈窈冥冥誰見誰曉。彌倫靡所不在。而獨曳于有無之表。然則言之者失其真。知之者返其愚。有之者乖其性。無之者傷其軀。所以釋迦掩室于摩竭。凈
【現代漢語翻譯】 現代漢語譯本：
鳩摩羅什大師在瓦官寺教習禪道。門徒數百人日夜勤奮不懈怠，和諧莊重，自得其樂。三藏法師在中寺翻譯律部，對律部的始末精通透徹，如同親眼見到最初制定的樣子。毗婆沙法師在石羊寺講解《舍利弗毗曇》（Śāriputra Abhidharma Śāstra，佛教論書名）。雖然梵文字尚未翻譯完成，但他提出的問題和發表的言論新穎奇特。貧僧我一生有幸參與這美好的時代，遇到如此興盛的佛法教化，只遺憾未能親眼見到釋迦牟尼佛入滅（Nirvana，佛教術語，指解脫）的盛況，除此之外，我還有什麼遺憾呢？只是遺憾不能與道德高尚的君子一同參與這樣的佛法集會啊。讚美之情已經很深了，姑且再詳細地陳述一下。然而來信問得委婉懇切，實在難以像郢人一樣高歌相應。貧僧我思慮不夠精微，又拙於用華麗的辭藻表達，況且最高的真理是無法用語言表達的，一旦用語言表達就偏離了本意。像這樣沒完沒了地說下去，究竟能辯明什麼呢？姑且用狂妄的言語來回復來信的旨意吧。鳩摩羅什大師後來又著有《不真空論》、《物不遷論》等，並註釋《維摩詰經》（Vimalakirti Sutra，大乘佛教經典），以及撰寫各種經論的序言，都流傳於世。等到鳩摩羅什大師去世后，追悼他永遠的離去，思念之情更加強烈，於是撰寫了《涅槃無名論》。其中的文辭說：經典中說有餘涅槃和無餘涅槃。涅槃，用秦朝的語言來說就是無為，也叫做滅度。無為，是取其虛無寂寞，美妙地超越了有為的境界。滅度，是說永遠滅除大患，超脫四種煩惱的河流。這大概是映象最終的歸宿，是超越言語稱讚的幽深居所啊。而說有餘和無餘，大概是指出處不同，是應事物而起的假名。我嘗試著解釋一下。涅槃的道理，寂靜空曠，不能用形狀和名稱來獲得；微妙無相，不能用有分別的心來認識。超越一切有為而幽深地提升，衡量太虛空而永久存在，追隨它卻無法找到它的軌跡，迎接它卻無法看到它的開端。六道輪迴不能攝取它的生命，力量再大也無法改變它的本體。渺茫恍惚，好像存在又好像離去，五種感官無法看到它的容貌，兩種聽覺無法聽到它的聲響。深遠幽暗，誰能看見誰能明白？瀰漫于宇宙，無所不在，卻獨自超脫于有和無的界限之外。因此，用語言表達它的人就失去了它的真意，認識它的人反而顯得愚蠢，執著于有的人就違背了它的本性，執著于無的人就傷害了它的軀體。所以釋迦牟尼佛在摩竭陀國閉門靜坐。 English version:
Master Kumarajiva taught Zen Buddhism at Waguan Temple. Hundreds of disciples diligently practiced day and night, creating a harmonious and solemn atmosphere, finding joy within themselves. The Tripitaka Master translated the Vinaya Pitaka (collection of monastic rules) at Zhong Temple, possessing a thorough understanding of its origins and details, as if witnessing its initial formulation. The Vibhasa Master lectured on the Śāriputra Abhidharma Śāstra (a Buddhist treatise) at Shiyang Temple. Although the Sanskrit text had not yet been fully translated, his questions and statements were novel and remarkable. I, a humble monk, am fortunate to have participated in this auspicious era and encountered such a flourishing of Buddhist teachings. My only regret is not having witnessed the Parinirvana (Nirvana, a Buddhist term referring to liberation) of Shakyamuni Buddha. What other regrets could I have? I only lament not being able to participate in such a Dharma gathering with virtuous gentlemen. My praise is already profound, but let me elaborate further. However, the questions in the letter are subtle and earnest, making it difficult to respond with eloquent verses. I, a humble monk, lack profound insight and am unskilled in using ornate language. Moreover, the highest truth is beyond words; once expressed, it deviates from its essence. To continue speaking endlessly like this, what can be clarified? Let me use reckless words to respond to the intent of the letter. Master Kumarajiva later wrote works such as the 'Treatise on the Unreality of Emptiness' and the 'Treatise on the Immutability of Things,' and also annotated the Vimalakirti Sutra (a Mahayana Buddhist scripture), and wrote prefaces to various sutras and treatises, all of which have been passed down through the generations. After Master Kumarajiva passed away, mourning his eternal departure, the longing grew even stronger, and he wrote the 'Treatise on Nirvana as Namelessness.' The text says: The scriptures speak of Nirvana with remainder and Nirvana without remainder. Nirvana, in the Qin language, is called 'Wuwei' (non-action), also known as 'Extinction.' 'Wuwei' refers to the emptiness and stillness, wonderfully transcending the realm of conditioned existence. 'Extinction' refers to the eternal eradication of great suffering, transcending the four streams of affliction. This is probably the final destination of reflections, the profound abode beyond praise. And saying 'with remainder' and 'without remainder' probably indicates different points of departure, provisional names arising in response to things. Let me try to explain. The principle of Nirvana is silent and vast, cannot be attained through form and name; subtle and without characteristics, cannot be known with a discriminating mind. Transcending all conditioned existence and ascending profoundly, measuring the great void and existing eternally, following it but unable to find its traces, welcoming it but unable to see its beginning. The six realms of existence cannot capture its life, and even great power cannot transform its essence. Vague and elusive, seemingly existing and seemingly departing, the five senses cannot perceive its appearance, and the two ears cannot hear its sound. Deep and obscure, who can see and who can understand? Pervading the universe, omnipresent, yet existing alone beyond the boundaries of existence and non-existence. Therefore, those who express it with words lose its true meaning, those who know it appear foolish, those who cling to existence violate its nature, and those who cling to non-existence harm their body. Therefore, Shakyamuni Buddha sat in silence in Magadha.
【English Translation】 Master Kumarajiva taught Zen Buddhism at Waguan Temple. Hundreds of disciples diligently practiced day and night, creating a harmonious and solemn atmosphere, finding joy within themselves. The Tripitaka Master translated the Vinaya Pitaka (collection of monastic rules) at Zhong Temple, possessing a thorough understanding of its origins and details, as if witnessing its initial formulation. The Vibhasa Master lectured on the Śāriputra Abhidharma Śāstra (a Buddhist treatise) at Shiyang Temple. Although the Sanskrit text had not yet been fully translated, his questions and statements were novel and remarkable. I, a humble monk, am fortunate to have participated in this auspicious era and encountered such a flourishing of Buddhist teachings. My only regret is not having witnessed the Parinirvana (Nirvana, a Buddhist term referring to liberation) of Shakyamuni Buddha. What other regrets could I have? I only lament not being able to participate in such a Dharma gathering with virtuous gentlemen. My praise is already profound, but let me elaborate further. However, the questions in the letter are subtle and earnest, making it difficult to respond with eloquent verses. I, a humble monk, lack profound insight and am unskilled in using ornate language. Moreover, the highest truth is beyond words; once expressed, it deviates from its essence. To continue speaking endlessly like this, what can be clarified? Let me use reckless words to respond to the intent of the letter. Master Kumarajiva later wrote works such as the 'Treatise on the Unreality of Emptiness' and the 'Treatise on the Immutability of Things,' and also annotated the Vimalakirti Sutra (a Mahayana Buddhist scripture), and wrote prefaces to various sutras and treatises, all of which have been passed down through the generations. After Master Kumarajiva passed away, mourning his eternal departure, the longing grew even stronger, and he wrote the 'Treatise on Nirvana as Namelessness.' The text says: The scriptures speak of Nirvana with remainder and Nirvana without remainder. Nirvana, in the Qin language, is called 'Wuwei' (non-action), also known as 'Extinction.' 'Wuwei' refers to the emptiness and stillness, wonderfully transcending the realm of conditioned existence. 'Extinction' refers to the eternal eradication of great suffering, transcending the four streams of affliction. This is probably the final destination of reflections, the profound abode beyond praise. And saying 'with remainder' and 'without remainder' probably indicates different points of departure, provisional names arising in response to things. Let me try to explain. The principle of Nirvana is silent and vast, cannot be attained through form and name; subtle and without characteristics, cannot be known with a discriminating mind. Transcending all conditioned existence and ascending profoundly, measuring the great void and existing eternally, following it but unable to find its traces, welcoming it but unable to see its beginning. The six realms of existence cannot capture its life, and even great power cannot transform its essence. Vague and elusive, seemingly existing and seemingly departing, the five senses cannot perceive its appearance, and the two ears cannot hear its sound. Deep and obscure, who can see and who can understand? Pervading the universe, omnipresent, yet existing alone beyond the boundaries of existence and non-existence. Therefore, those who express it with words lose its true meaning, those who know it appear foolish, those who cling to existence violate its nature, and those who cling to non-existence harm their body. Therefore, Shakyamuni Buddha sat in silence in Magadha.
名杜口于毗耶。須菩提唱無說以顯道。釋梵乃絕聽而雨花。斯皆理為神御。故口為之緘默。豈曰無辯。辯所不能言也。經曰。真解脫者離於言數。寂滅永安無終無始。不晦不明不寒不暑。湛若虛空無名無證。論曰。涅槃非有亦復非無。言語路絕心行處滅。尋夫經論之作也。豈虛構哉。果有其所以不有。故不可得而有。有其所以不無。故不可得而無耳。何者本之有境則五陰永滅。推之無鄉則幽靈不竭。幽靈不竭則抱一湛然。五陰永滅則萬累都捐。萬累都捐。故與道通同。抱一湛然。故神而無功。神而無功。故至功常在。與道通同。故沖而不改。沖而不改。不可為有。至功常在。不可為無。然則有無絕於內。稱謂淪於外。視聽之所不暨。四空之所昏昧。恬兮而夷。泊焉而泰。九流於是乎交歸。眾聖於此乎冥會。斯乃希夷之境。太玄之鄉而欲以有無題榜其方域而語神道者。不亦邈哉。其後十演九折。凡數千言。文多不載。論成之後上表于姚興曰。肇聞天得一以清。地得一以寧。君王得一以治天下。伏惟。陛下睿哲欽明道與神會。妙契環中理無不曉。故能遊刃萬機弘道終日。依被蒼生垂文作范。所以域中有四大王居一焉。涅槃之道。蓋是三乘之所歸。方等之淵府。眇茫希夷。絕視聽之域。幽致虛玄。非群情之所測。肇以微軀猥
【現代漢語翻譯】 現代漢語譯本：
他（指維摩詰）在毗耶離城閉口不言。須菩提以不說來彰顯佛道。釋提桓因和梵天停止聽講而天降鮮花。這些都是因為真理是精神的主宰，所以才閉口不言。難道說他沒有辯才嗎？只是他所要表達的，是言語無法企及的。經書上說：『真正解脫的人，是脫離了言語和數量的束縛，進入寂滅永恒的安寧，沒有終結也沒有開始，不昏暗也不明亮，不寒冷也不炎熱，清澈如虛空，無法命名也無法證明。』
論典中說：『涅槃（Nirvana，佛教術語，指解脫后的境界）非有也非無，言語的道路斷絕，心識的活動止息。』那麼，經書和論典的寫作，難道是虛構的嗎？實際上，它們有其『所以不有』的原因，所以不能說它『有』；也有其『所以不無』的原因，所以不能說它『無』。
為什麼這樣說呢？如果從『有』的境界來看，那麼五陰（Skandha，佛教術語，指構成個體存在的五種要素：色、受、想、行、識）將永遠滅盡；如果從『無』的境界來推究，那麼幽深的精神將永不枯竭。幽深的精神永不枯竭，就能保持純一的境界；五陰永遠滅盡，就能擺脫所有的牽累。擺脫所有的牽累，所以能與『道』相通；保持純一的境界，所以能達到神妙而無功用的境界。神妙而無功用，所以至高的功用永遠存在；與『道』相通，所以虛沖而不改變。虛沖而不改變，不能說它『有』；至高的功用永遠存在，不能說它『無』。
這樣看來，『有』和『無』的對立在內心消解，稱謂和言語在外部消失。這是視聽無法達到的地方，也是四空定（Four formless realms，佛教術語，指四種超越物質世界的禪定境界）也無法領悟的境界。恬靜而平坦，淡泊而安寧。各種流派的思想在這裡交匯歸一，眾多的聖賢在這裡默默領會。這是一種虛無縹緲的境界，是太玄之鄉。如果想要用『有』和『無』來給它命名，來談論神道，那不是太荒謬了嗎？
之後，（僧肇）又經過多次闡述和論證，總共寫了幾千字，內容太多，這裡就不一一記載了。論著完成後，他上表給姚興（Yao Xing，後秦皇帝）說：『我聽說天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下。我恭敬地認為，陛下您英明睿智，您的『道』與神妙的境界相合，您對宇宙的真理沒有不瞭解的，所以您才能在處理各種政務時遊刃有餘，弘揚佛道終日不倦，庇護百姓，垂範後世。因此，世間有四大，君王居於其中之一。《涅槃經》（Nirvana Sutra）的教義，是三乘（Three Vehicles，佛教術語，指聲聞乘、緣覺乘、菩薩乘）的歸宿，是方等經（Vaipulya Sutra，佛教術語，指大乘經典）的淵源。它虛無縹緲，超越了視聽的範圍；幽深玄妙，不是一般人所能理解的。我以微薄之軀，冒昧地……』
【English Translation】 English version:
He (referring to Vimalakirti) kept silent in the city of Vaisali. Subhuti manifested the Tao (the Way) through non-speaking. Sakra (釋提桓因, Shakra, King of the Devas) and Brahma (梵天, Brahma, a Hindu god adopted into Buddhism) ceased listening and rained down flowers. All of this is because truth is the master of the spirit, hence the silence. Does this mean he had no eloquence? It's just that what he wanted to express was beyond the reach of words. The sutra says: 'Those who are truly liberated are free from the constraints of words and numbers, entering into the eternal peace of Nirvana (涅槃, Nirvana, the state of enlightenment), without beginning or end, neither dark nor bright, neither cold nor hot, clear like the void, unnameable and unprovable.'
The treatise says: 'Nirvana (涅槃, Nirvana, the state of enlightenment) is neither existent nor non-existent; the path of language is cut off, and the activity of the mind ceases.' Then, are the writings of sutras and treatises mere fabrications? In reality, they have their reason for 'not being existent,' so it cannot be said to 'exist'; they also have their reason for 'not being non-existent,' so it cannot be said to 'not exist.'
Why is this so? If viewed from the realm of 'existence,' then the five skandhas (五陰, Skandha, the five aggregates of existence: form, feeling, perception, volition, and consciousness) will be forever extinguished; if investigated from the realm of 'non-existence,' then the profound spirit will never be exhausted. If the profound spirit is never exhausted, one can maintain a state of pure oneness; if the five skandhas are forever extinguished, one can be rid of all burdens. Being rid of all burdens allows one to be in communion with the Tao (道, the Way); maintaining a state of pure oneness allows one to reach a state of divine subtlety without effort. Being divine and without effort allows the highest function to always be present; being in communion with the Tao (道, the Way) allows one to be empty and unchanging. Being empty and unchanging, it cannot be said to 'exist'; the highest function always being present, it cannot be said to 'not exist.'
Thus, the opposition of 'existence' and 'non-existence' is dissolved within, and names and words disappear externally. This is a place that sight and hearing cannot reach, and a realm that even the Four Formless Realms (四空定, Four formless realms, the four immaterial stages of meditation) cannot comprehend. Tranquil and peaceful, serene and at ease. Various schools of thought converge and return to oneness here, and numerous sages silently understand here. This is a realm of elusive mystery, the land of profound subtlety. If one wants to use 'existence' and 'non-existence' to name it, to talk about the divine Tao (道, the Way), wouldn't that be too absurd?
Afterward, (Sengzhao) elaborated and argued repeatedly, writing several thousand words in total. There is too much content to record here. After the treatise was completed, he submitted a memorial to Yao Xing (姚興, Yao Xing, Emperor of the Later Qin Dynasty), saying: 'I have heard that Heaven attains oneness and becomes clear, Earth attains oneness and becomes peaceful, and the ruler attains oneness and governs the world. I respectfully believe that Your Majesty is wise and intelligent, your Tao (道, the Way) is in harmony with the divine realm, and there is nothing you do not understand about the truth of the universe. Therefore, you can handle all kinds of affairs with ease, promote the Buddha's teachings tirelessly all day long, protect the people, and set an example for future generations. Therefore, there are four great things in the world, and the ruler is one of them. The teachings of the Nirvana Sutra (涅槃經, Nirvana Sutra) are the destination of the Three Vehicles (三乘, Three Vehicles, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and the source of the Vaipulya Sutras (方等經, Vaipulya Sutra). It is elusive and mysterious, beyond the scope of sight and hearing; profound and subtle, not understood by ordinary people. I, with my humble body, presumptuously...'
蒙國恩。得閑居學肆。在付公門下十有餘年。雖眾經殊趣勝致非一。涅槃一義常為聽習先。但肇才識闇短。雖屢蒙誨喻。猶懷漠漠。為竭愚不已。亦如似有解。然未經高勝先唱。不敢自決。不幸什公去世。咨參無所。以為永恨。而陛下聖德不孤。獨與什公神契目擊道存。決其方寸。故能振彼玄風以啟末俗。一日遇蒙答安成侯嵩問無為宗極。頗涉涅槃無名之義。今輒作涅槃無名論。有十演九折。博採眾經托證成喻。以仰述陛下無名之致。豈曰開詣神心窮究遠當。聊以擬議玄門班喻學徒耳。若少參聖旨愿敕存記。如其有差伏承旨授。興答旨慇勤。備加贊述。即敕令繕寫班諸子侄。其為時所重如此。晉義熙十年卒于長安。春秋三十有一矣。
高僧傳卷第六 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第七(義解四)
梁會稽嘉祥寺沙門釋慧皎撰竺道生一釋慧睿二釋慧嚴三釋慧觀四釋慧義五釋道淵六釋僧弼七釋慧靜八釋僧苞九釋僧詮十釋曇鑒十一釋慧安十二釋曇無成十三釋僧含十四釋僧徹十五釋曇諦十六釋僧導十七釋道汪十八釋慧靜十九釋法愍二十釋道亮二十一釋梵敏二十二釋道溫二十三釋曇斌二十四釋慧亮二十五釋僧鏡二十六釋僧瑾二十七釋道猛二十八釋超進二十九釋法珍三十釋道猷
【現代漢語翻譯】 現代漢語譯本：蒙國恩，得空閑暇在學堂學習，在付公門下已經有十多年了。雖然眾多經典各有不同的趣味和精妙之處，但《涅槃經》的義理常常是我聽聞和學習的首要內容。只是我（指肇，即僧肇）才識淺薄，雖然多次蒙受教誨，仍然感到茫然。爲了竭盡我的愚鈍，也像是有些理解，然而未經高明人士的率先闡發，不敢擅自決斷。不幸的是，鳩摩羅什大師去世，無處可以諮詢請教，我對此感到永久的遺憾。而陛下您聖明的德行並不孤單，獨自與鳩摩羅什大師精神相契合，親眼見證並領悟了他的思想，能夠決斷其中的精微之處，所以能夠振興玄妙的風氣，來開啟末世的習俗。有一天，我遇到安成侯謝嵩詢問關於『無為』作為宗極的問題，其中涉及到《涅槃經》中『無名』的義理。現在我冒昧地寫了《涅槃無名論》，經過十次演說和九次修改，廣泛地採納各種經典，依託比喻來論證，以此來仰述陛下您『無名』的精妙之處。豈敢說能開啟您的神聖心智，窮盡深遠的道理，只是想用來比擬玄門，向學徒們闡述而已。如果其中稍微符合您的聖意，希望您下令儲存記錄。如果其中有差錯，我願意接受您的指正。興（指謝嵩）的回答非常慇勤，備加讚揚和陳述。皇帝就下令繕寫，分發給子侄們。當時人們對這件事的重視程度就是這樣。晉義熙十年，蒙國恩在長安去世，享年三十一歲。 《高僧傳》卷第六 大正藏第 50 冊 No. 2059 《高僧傳》 《高僧傳》卷第七（義解四） 梁會稽嘉祥寺沙門釋慧皎撰：竺道生（Zhu Daosheng，一位僧侶的名字）一，釋慧睿（Shi Huirui，一位僧侶的名字）二，釋慧嚴（Shi Huiyan，一位僧侶的名字）三，釋慧觀（Shi Huiguan，一位僧侶的名字）四，釋慧義（Shi Huiyi，一位僧侶的名字）五，道淵（Daoyuan，一位僧侶的名字）六，僧弼（Sengbi，一位僧侶的名字）七，釋慧靜（Shi Huijing，一位僧侶的名字）八，僧苞（Sengbao，一位僧侶的名字）九，僧詮（Sengquan，一位僧侶的名字）十，釋曇鑒（Shi Tanjian，一位僧侶的名字）十一，釋慧安（Shi Huian，一位僧侶的名字）十二，曇無成（Tanwucheng，一位僧侶的名字）十三，僧含（Senghan，一位僧侶的名字）十四，僧徹（Sengche，一位僧侶的名字）十五，曇諦（Tandi，一位僧侶的名字）十六，僧導（Sengdao，一位僧侶的名字）十七，道汪（Daowang，一位僧侶的名字）十八，慧靜（Huijing，一位僧侶的名字）十九，法愍（Famin，一位僧侶的名字）二十，道亮（Daoliang，一位僧侶的名字）二十一，梵敏（Fanmin，一位僧侶的名字）二十二，道溫（Daowen，一位僧侶的名字）二十三，曇斌（Tanbin，一位僧侶的名字）二十四，慧亮（Huiliang，一位僧侶的名字）二十五，僧鏡（Sengjing，一位僧侶的名字）二十六，僧瑾（Sengjin，一位僧侶的名字）二十七，道猛（Daomeng，一位僧侶的名字）二十八，超進（Chaojin，一位僧侶的名字）二十九，法珍（Fazhen，一位僧侶的名字）三十，道猷（Daoyou，一位僧侶的名字）。
【English Translation】 English version: Meng Gu'en, having obtained leisure, studied at the school, and had been under the tutelage of Fu Gong for more than ten years. Although the various sutras each have their own unique interests and subtleties, the meaning of the 'Nirvana Sutra' was always the first thing I listened to and studied. However, my (referring to Zhao, i.e., Sengzhao) talent and knowledge are shallow, and although I have received many teachings, I still feel confused. In order to exhaust my ignorance, it seems that I have some understanding, but without the prior elucidation of a high-minded person, I dare not make a decision on my own. Unfortunately, Master Kumarajiva passed away, and there is nowhere to consult and ask for advice, which I feel is a permanent regret. But Your Majesty's sagacious virtue is not alone, and you alone are spiritually in harmony with Master Kumarajiva, witnessing and comprehending his thoughts, and able to decide on the subtleties within them, so you are able to revitalize the mysterious atmosphere and open up the customs of the degenerate age. One day, I met Marquis Xie Song of Ancheng asking about 'Wuwei' (non-action) as the ultimate principle, which involved the meaning of 'no-name' in the 'Nirvana Sutra'. Now I presumptuously wrote the 'Treatise on Nirvana and No-Name', after ten lectures and nine revisions, widely adopting various sutras and relying on metaphors to demonstrate it, in order to express my admiration for Your Majesty's subtlety of 'no-name'. How dare I say that I can open up your sacred mind and exhaust the profound principles, I just want to use it to compare the mysterious gate and explain it to the students. If it slightly conforms to your holy will, I hope you will order it to be preserved and recorded. If there are any errors in it, I am willing to accept your corrections. Xing's (referring to Xie Song) reply was very cordial, with much praise and statement. The emperor then ordered it to be copied and distributed to his sons and nephews. The importance people attached to this matter at that time was like this. In the tenth year of Yixi of the Jin Dynasty, Meng Gu'en passed away in Chang'an at the age of thirty-one. 'Biographies of Eminent Monks', Volume 6 Taisho Tripitaka, Volume 50, No. 2059, 'Biographies of Eminent Monks' 'Biographies of Eminent Monks', Volume 7 (Exegesis 4) Compiled by Shi Huijiao, a Shramana of Jiashiang Temple in Kuaiji, Liang Dynasty: Zhu Daosheng (竺道生, name of a monk) 1, Shi Huirui (釋慧睿, name of a monk) 2, Shi Huiyan (釋慧嚴, name of a monk) 3, Shi Huiguan (釋慧觀, name of a monk) 4, Shi Huiyi (釋慧義, name of a monk) 5, Daoyuan (道淵, name of a monk) 6, Sengbi (僧弼, name of a monk) 7, Shi Huijing (釋慧靜, name of a monk) 8, Sengbao (僧苞, name of a monk) 9, Sengquan (僧詮, name of a monk) 10, Shi Tanjian (釋曇鑒, name of a monk) 11, Shi Huian (釋慧安, name of a monk) 12, Tanwucheng (曇無成, name of a monk) 13, Senghan (僧含, name of a monk) 14, Sengche (僧徹, name of a monk) 15, Tandi (曇諦, name of a monk) 16, Sengdao (僧導, name of a monk) 17, Daowang (道汪, name of a monk) 18, Huijing (慧靜, name of a monk) 19, Famin (法愍, name of a monk) 20, Daoliang (道亮, name of a monk) 21, Fanmin (梵敏, name of a monk) 22, Daowen (道溫, name of a monk) 23, Tanbin (曇斌, name of a monk) 24, Huiliang (慧亮, name of a monk) 25, Sengjing (僧鏡, name of a monk) 26, Sengjin (僧瑾, name of a monk) 27, Daomeng (道猛, name of a monk) 28, Chaojin (超進, name of a monk) 29, Fazhen (法珍, name of a monk) 30, Daoyou (道猷, name of a monk).
三十一釋慧通三十二
竺道生。本姓魏。鉅鹿人。寓居彭城家世仕族。父為廣戚令。鄉里稱為善人。生幼而穎悟聰哲若神。其父知非凡器。愛而異之。后值沙門竺法汰。遂改俗歸依。伏膺受業。既踐法門俊思奇拔。研味句義即自開解。故年在志學便登講座。吐納問辯辭清珠玉。雖宿望學僧當世名士。皆慮挫詞窮。莫敢酬抗。年至具戒器鑒日深。性度機警神氣清穆。初入廬山幽棲七年。以求其志。常以入道之要慧解為本。故鉆仰群經斟酌雜論。萬里隨法不憚疲苦。后與慧睿慧嚴同遊長安。從什公受業。關中僧眾咸謂神悟。后還都止青園寺。寺是晉恭思皇后褚氏所立本種青處因以為名。生既當時法匠。請以居焉。宋太祖文皇深加嘆重。后太祖設會。帝親同眾御于地筵。下食良久。眾咸疑日晚。帝曰。始可中耳。生曰。白日麗天。天言始中何得非中。遂取缽便食。於是一眾從之。莫不嘆其樞機得衷。王弘范泰顏延並挹。敬風猷從之問道。生既潛思日久徹悟言外。乃喟然嘆曰。夫象以盡意。得意則像忘。言以詮理。入理則言息。自經典東流譯人重阻。多守滯文鮮見圓義。若忘筌取魚始可與言道矣。於是校閱真俗研思因果。乃立善不受報頓悟成佛。又著二諦論佛性當有論法身無色論佛無凈土論應有緣論等。籠罩舊說妙有淵
【現代漢語翻譯】 現代漢語譯本 三十一、釋慧通三十二、釋道生
竺道生（Zhu Daosheng），本姓魏，是鉅鹿（Julu）人，居住在彭城（Pengcheng），家世是做官的家族。他的父親擔任廣戚（Guangqi）縣令，鄉里人都稱讚他是善人。道生從小就聰明穎悟，聰慧得像神童一樣。他的父親知道他不是一個平凡的人，因此特別喜愛他。後來遇到了沙門竺法汰（Zhu Fatai），於是改變習俗皈依佛門，專心學習佛法。他進入佛門后，才思敏捷，與衆不同，深入研究佛經的字句和含義，能夠自己領悟。所以在年輕的時候就登上了講座，說話辯論時辭藻清麗，像珠玉一樣。即使是德高望重的學僧和當世的名士，都擔心被他駁倒，無言以對。到了受具足戒的年齡，他的器識更加深厚。他的性格機敏，神態清明肅穆。最初進入廬山（Lushan）隱居了七年，以尋求自己的志向。他常常認為，進入佛道的關鍵在於智慧的理解。因此，他深入研究各種佛經，仔細斟酌各種論著，不遠萬里地追隨佛法，不怕疲勞和辛苦。後來與慧睿（Hui Rui）、慧嚴（Hui Yan）一同前往長安（Chang'an），跟隨鳩摩羅什（Kumarajiva）學習。關中的僧人都認為他有神一般的領悟力。之後回到都城，住在青園寺（Qingyuan Temple）。這座寺廟是晉恭思皇后褚氏（Empress Chu）所建立的，原本是種植青菜的地方，因此得名。道生當時是著名的法師，所以被邀請住在這裡。宋太祖文皇帝（Emperor Wen of Song）非常讚賞和器重他。後來太祖設齋會，皇帝親自與眾人一起在地上就餐。過了很久，眾人都懷疑時間已經晚了。皇帝說：『應該可以吃午飯了吧。』道生說：『太陽照耀天空，天空說剛到中午，怎麼能說不是中午呢？』於是拿起缽就開始吃飯。於是大家都跟著他一起吃。沒有不讚嘆他能夠抓住關鍵，符合中道。王弘（Wang Hong）、范泰（Fan Tai）、顏延之（Yan Yanzhi）都非常敬佩他的風範，跟隨他問道。道生長期潛心思考，徹底領悟了言語之外的真理。於是感嘆道：『形象是爲了表達意思，領悟了意思就應該忘記形象；言語是爲了詮釋道理，明白了道理就應該停止言語。自從佛經傳入中國以來，翻譯的人有很多阻礙，大多拘泥於文字，很少見到圓滿的意義。如果能夠像忘記魚筌而得到魚一樣，才可以和他談論佛道。』於是他校對佛經的真俗，研究因果關係。於是提出了善不受報、頓悟成佛的觀點，又著有《二諦論》、《佛性當有論》、《法身無色論》、《佛無凈土論》、《應有緣論》等，涵蓋了舊有的說法，玄妙而深遠。
English version Thirty-one:釋慧通 (Shi Huitong) Thirty-two: 釋道生 (Shi Daosheng)
Zhu Daosheng, whose original surname was Wei, was a native of Julu. He resided in Pengcheng, and his family had a lineage of officials. His father served as the magistrate of Guangqi, and the villagers praised him as a virtuous man. Daosheng was intelligent and insightful from a young age, with a wisdom that seemed divine. His father knew he was no ordinary person and cherished him. Later, he encountered the Shramana Zhu Fatai and converted to Buddhism, dedicating himself to studying the Dharma. After entering the Buddhist order, his thoughts were quick and extraordinary. He studied the phrases and meanings of the scriptures and understood them on his own. Therefore, at a young age, he ascended the lecture seat. His words and debates were clear and like pearls and jade. Even respected monks and famous scholars of the time were afraid of being defeated by him and had nothing to say in response. By the time he received the full precepts, his wisdom deepened daily. His nature was alert, and his spirit was clear and serene. He first entered Lushan and lived in seclusion for seven years to pursue his aspirations. He often believed that the key to entering the path was wisdom and understanding. Therefore, he studied various scriptures and carefully considered various treatises, following the Dharma for thousands of miles without fear of fatigue. Later, he traveled to Chang'an with Hui Rui and Hui Yan to study under Kumarajiva. The monks in Guanzhong all thought he had divine understanding. Later, he returned to the capital and lived in Qingyuan Temple. This temple was established by Empress Chu of the Jin Dynasty. It was originally a place for growing vegetables, hence the name. Daosheng was a famous Dharma master at the time, so he was invited to live here. Emperor Wen of the Song Dynasty greatly admired and valued him. Later, the Emperor held a vegetarian feast, and the Emperor himself dined with the crowd on the ground. After a long time, everyone suspected it was late. The Emperor said, 'It should be time for lunch.' Daosheng said, 'The sun shines in the sky, and the sky says it is just noon. How can you say it is not noon?' Then he took his bowl and began to eat. So everyone followed him and ate. Everyone praised him for grasping the key and conforming to the Middle Way. Wang Hong, Fan Tai, and Yan Yanzhi all admired his demeanor and followed him to ask about the Dharma. Daosheng had been thinking deeply for a long time and thoroughly understood the truth beyond words. So he sighed and said, 'Images are used to express meaning. Once the meaning is understood, the image should be forgotten. Words are used to explain principles. Once the principles are understood, the words should cease. Since the Buddhist scriptures were introduced to China, the translators have faced many obstacles, mostly adhering to the literal meaning and rarely seeing the complete meaning. If one can forget the fish trap and get the fish, then one can talk to him about the Buddhist path.' Therefore, he proofread the true and conventional scriptures and studied the causes and effects. So he put forward the views that good deeds are not rewarded and that enlightenment is achieved suddenly. He also wrote 'Treatise on the Two Truths', 'Treatise on Whether Buddha-nature Exists', 'Treatise on the Formless Dharmakaya', 'Treatise on the Buddha Without Pure Land', 'Treatise on Conditioned Existence', etc., covering the old theories, mysterious and profound.
【English Translation】 English translation line 1 English translation line 2
旨。而守文之徒多生嫌嫉。與奪之聲紛然競起。又六卷泥洹先至京師。生剖析經理洞入幽微。乃說阿闡提人皆得成佛。於時大本未傳。孤明先發獨見忤眾。於是舊學以為邪說譏憤滋甚。遂顯大眾擯而遣之。生於大眾中正容誓曰。若我所說反於經義者。請于現身即表厲疾。若與實相不相違背者。愿舍壽之時據師子座。言竟拂衣而游。初投吳之虎丘山。旬日之中學徒數百。其年夏雷震青園佛殿。龍升于天光影西壁。因改寺名號曰龍光。時人嘆曰。龍既已去生必行矣。俄而投跡廬山。銷影巖岫。山中僧眾咸共敬服。后涅槃大本至於南京。果稱闡提悉有佛性。與前所說合若符契。生既獲斯經尋即講說。以宋元嘉十一年冬十一月庚子。于廬山精舍升於法座。神色開朗德音俊發。論議數番窮理盡妙。觀聽之眾莫不悟悅。法席將畢忽見麈尾紛然而墜。端坐正容隱幾而卒。顏色不異似若入定。道俗嗟駭遠近悲泣。於是京邑諸僧內慚自疚追而信服。其神鑒之至徴瑞如此。仍葬廬山之阜。初生與睿公及嚴觀同學齊名。故時人評曰。生睿發天真。嚴觀洼流得。慧義彭享進。寇淵于默塞。生及睿公獨標天真之目。故以秀出群士矣。初關中僧肇始注維摩。世咸玩味。生乃更發深旨顯暢新異及諸經義疏。世皆寶焉。王微以生比郭林宗。乃為之立傳旌
【現代漢語翻譯】 現代漢語譯本： 當道生法師闡述他的佛學見解時，那些拘泥於字面意義的人大多心生嫌隙和嫉妒，爭論和反對的聲音紛紛而起。當時，六卷本的《泥洹經》（Nirvana Sutra，即《涅槃經》）先傳到了京城。道生法師剖析和研究這部經典，深刻地領悟了其中的奧秘，於是提出了『阿闡提』（Icchantika，斷善根者）之人皆可成佛的觀點。當時，《涅槃經》的大本（指內容更完整的版本）尚未傳入，他獨自闡明這個道理，與大眾的普遍認知相悖，因此，那些舊學之士認為這是邪說，對他的譏諷和憤怒更加強烈，最終，大眾公開地排斥並驅逐了他。 道生法師在大眾之中，神色莊重地發誓說：『如果我所說的與經義相悖，請讓我立即身染惡疾而死；如果與實相不相違背，愿我在臨終之時，安坐于師子座（lion throne，象徵佛陀的講座）。』說完，便拂袖而去。他先到了吳地的虎丘山，不到十天，就有數百人前來學習。那年夏天，雷電擊中了青園寺的佛殿，一條龍昇天而去，光影映在西邊的墻壁上。因此，寺廟改名為龍光寺。當時的人們感嘆道：『龍既然已經離去，道生法師也必定要離開了。』不久，他便隱居到廬山，在山巖洞穴中潛心修行，山中的僧眾都非常敬佩和信服他。 後來，《涅槃經》的大本傳到了南京，果然說『阿闡提』之人皆有佛性，與道生法師之前所說完全一致。道生法師得到這部經后，立即開始講解。在宋元嘉十一年（公元434年）冬十一月庚子日，他在廬山的精舍登上法座，神采奕奕，聲音洪亮，論辯數次，窮盡了佛理的精妙之處，聽講的人無不領悟和喜悅。法會即將結束時，忽然看見手中的麈尾（zhu wei，一種拂塵）紛紛墜落，他端坐不動，靠著幾案圓寂了，臉色如常，就像入定一般。僧俗大眾都感到震驚和悲痛，遠近的人都為之哭泣。於是，京城的眾僧都感到內疚和慚愧，轉而信服他。他的神異和預見能力達到了如此地步，並應驗了這些徵兆。後來，人們將他安葬在廬山的山丘上。 當初，道生法師與睿公（僧睿）和嚴觀（僧嚴）一起學習，齊名。所以當時的人評價說：『生睿發天真，嚴觀洼流得，慧義彭享進，寇淵于默塞。』道生法師和睿公都以天真著稱，因此，他們才能在眾多僧人中脫穎而出。當初，關中的僧肇開始註解《維摩詰經》（Vimalakirti Sutra），世人都喜歡研讀。道生法師進一步闡發了其中的深刻含義，顯明瞭新的見解，以及對其他經典義理的疏解，世人都非常珍視。王微將道生法師比作郭林宗（東漢名士），併爲他立傳以表彰他的功德。
【English Translation】 English version: When Dharma Master Daosheng expounded his Buddhist views, those who adhered to the literal meaning mostly harbored suspicion and jealousy, and voices of contention and opposition arose one after another. At that time, the six-fascicle Nirvana Sutra arrived in the capital first. Dharma Master Daosheng analyzed and studied this scripture, deeply comprehending its mysteries, and thus proposed the view that 'Icchantikas' (those who have severed their roots of goodness) can all attain Buddhahood. At that time, the complete version of the Nirvana Sutra (referring to the more complete version of the content) had not yet been transmitted, and he alone clarified this principle, which contradicted the common understanding of the masses. Therefore, those scholars of the old school considered this a heresy, and their ridicule and anger towards him intensified, and eventually, the masses publicly rejected and expelled him. Dharma Master Daosheng, in the midst of the masses, solemnly vowed: 'If what I say is contrary to the meaning of the scriptures, may I be immediately afflicted with a terrible disease and die; if it does not contradict the true reality, may I, at the time of my death, sit peacefully on the lion throne (symbolizing the Buddha's seat).' After speaking, he brushed his sleeves and left. He first went to Tiger Hill in Wu, and within ten days, hundreds of people came to study. That summer, lightning struck the Buddha hall of Qingyuan Temple, and a dragon ascended to the sky, its light and shadow reflected on the west wall. Therefore, the temple was renamed Longguang Temple. People at the time exclaimed: 'Since the dragon has already left, Dharma Master Daosheng must also be leaving.' Soon after, he retired to Mount Lu, practicing diligently in the mountain rocks and caves, and the monks in the mountain all admired and respected him. Later, the complete version of the Nirvana Sutra was transmitted to Nanjing, and it indeed stated that 'Icchantikas' all have Buddha-nature, which was completely consistent with what Dharma Master Daosheng had said before. After obtaining this scripture, Dharma Master Daosheng immediately began to explain it. In the winter of the eleventh year of the Song Yuanjia era (434 AD), on the Gengzi day of the eleventh month, he ascended the Dharma seat in the hermitage of Mount Lu, with a radiant appearance and a sonorous voice, debating several times, exhausting the subtleties of Buddhist principles, and all those who listened were enlightened and delighted. As the Dharma assembly was about to end, suddenly the whisk (zhu wei, a type of duster) in his hand fell to the ground, and he sat upright, leaning on the table and passed away peacefully, his face as usual, as if he had entered samadhi. The monks and laity were all shocked and grieved, and people from far and near wept for him. Thereupon, the monks in the capital all felt guilty and ashamed, and turned to believe in him. His divine and predictive abilities reached such a degree, and these omens were fulfilled. Later, people buried him on the hills of Mount Lu. In the beginning, Dharma Master Daosheng studied with Master Rui (Sengrui) and Yan Guan (Sengyan), and they were equally famous. Therefore, people at the time commented: 'Sheng and Rui express naturalness, Yan Guan obtains from a low stream, Huiyi progresses with Peng and Xiang, Kou Yuan is blocked in silence.' Dharma Master Daosheng and Master Rui were both known for their naturalness, and therefore, they were able to stand out among the many monks. In the beginning, Sengzhao of Guanzhong began to annotate the Vimalakirti Sutra, and the world loved to study it. Dharma Master Daosheng further elaborated on its profound meaning, clarified new insights, and provided commentaries on the doctrines of other scriptures, which the world cherished very much. Wang Wei compared Dharma Master Daosheng to Guo Linzong (a famous scholar of the Eastern Han Dynasty) and wrote a biography for him to commend his merits.
其遺德。時人以生推闡提得佛。此語有據。頓悟不受報等時亦為憲章。宋太祖嘗述生頓悟義。沙門僧弼等皆設巨難。帝曰。若使逝者可興。豈為諸君所屈。後龍光又有沙門寶林。初經長安受學。后祖述生公諸義。時人號曰游玄生。著涅槃記及注異宗論檄魔文等。林弟子法寶亦學兼內外。著金剛後心論等。亦祖述生義焉。近代又有釋慧生者。亦止龍光寺。蔬食善眾經兼工草隸。時人以同寺相繼。號曰大小二生。
釋慧睿。冀州人。少出家執節精峻。常遊方而學經。行蜀之西界為人所抄掠。常使牧羊。有商客信敬者。見而異之。疑是沙門。請問經義無不綜達。商人即以金贖之。既還襲染衣。篤學彌至。遊歷諸國。乃至南天竺界。音譯誥訓殊方異義無不必曉。后還憩廬山。俄又入關從什公咨稟。后適京師止烏衣寺講說眾經。皆思徹言表理契環中。宋大將軍彭城王義康請以為師。再三乃許。王請入第受戒。睿曰。禮聞來學不聞往教。康大以為愧。乃入寺虔禮祇奉戒法。后以貂裘奉睿。睿不著常坐之。王密令左右求買酬三十萬。睿曰。雖非所服既大王所施。聊為從用耳。陳郡謝靈運篤好佛理。殊俗之音多所達解。乃咨睿以經中諸字並眾音異旨。於是著十四音訓敘。條列梵漢。昭然可了。使文字有據焉。睿以宋元嘉中卒。春
【現代漢語翻譯】 現代漢語譯本： 他遺留下的美德。當時的人因為鳩摩羅什推崇竺道生而認為他能夠成佛。這種說法是有根據的。頓悟不受報應等說法在當時也是頗有爭議的。宋太祖曾經闡述竺道生的頓悟之義，沙門僧弼等人多次提出巨大的詰難。太祖說：『如果能讓逝去的人復生，難道會被你們這些人所難倒嗎？』後來龍光寺又有沙門寶林，起初在長安學習，後來繼承和闡發竺道生的各種義理。當時的人稱他為『游玄生』。著有《涅槃記》以及《注異宗論》、《檄魔文》等。寶林的弟子法寶也兼通內外學問，著有《金剛後心論》等，也繼承了竺道生的義理。近代又有釋慧生，也住在龍光寺，吃素，擅長講解眾經，並且擅長草書隸書。當時的人因為他與竺道生在同一寺廟相繼出現，稱他們為大小二生。
釋慧睿（Shi Hui Rui），冀州人。年少出家，持守戒律精嚴。經常遊歷各地學習佛經。前往蜀地西界時被人抄掠，經常被役使放羊。有信佛的商人，看到他覺得很奇異，懷疑他是沙門，請教他經義，沒有不通達的。商人就用金錢贖買了他。慧睿恢復僧人的裝束后，更加努力學習。遊歷各國，乃至南天竺（South India），各種語言的教誨和不同地方的義理沒有不明白的。後來返回廬山居住。不久又進入關中，向鳩摩羅什（Kumarajiva）請教。後來前往京師，住在烏衣寺講解眾經，都能深入思考，言語透徹，義理契合佛法。宋朝大將軍彭城王劉義康（Liu Yikang），請他作為老師，多次請求才被允許。劉義康請慧睿到府邸接受戒律。慧睿說：『禮儀上只聽說有來學習的，沒聽說過去教導的。』劉義康深感慚愧，於是到寺廟虔誠地行禮，恭敬地接受戒法。後來用貂裘贈送給慧睿，慧睿不穿，常常坐在上面。劉義康暗中命令左右去購買，願意出三十萬。慧睿說：『雖然不是我穿的，既然是大王所贈送的，姑且順從使用吧。』陳郡謝靈運（Xie Lingyun）非常喜歡佛理，對各種不同的語言有很多理解，於是向慧睿請教經書中的各種字，以及各種讀音和不同的含義。於是撰寫了《十四音訓敘》，詳細列出梵文和漢文，清晰明瞭，使文字有了依據。慧睿在宋元嘉年間去世。
【English Translation】 English version: His remaining virtues. People at the time believed that Daosheng (Daosheng) could attain Buddhahood because Kumarajiva (Kumarajiva) praised him. This statement is well-founded. The idea of sudden enlightenment not being subject to retribution was also controversial at the time. Emperor Taizu of the Song Dynasty once elaborated on Daosheng's (Daosheng)'s doctrine of sudden enlightenment, and the monks Sengbi (Sengbi) and others repeatedly raised significant challenges. Emperor Taizu said, 'If the deceased could be brought back to life, would I be stumped by you?' Later, there was also the monk Baolin (Baolin) at Longguang Temple (Longguang Temple), who initially studied in Chang'an (Chang'an), and later inherited and developed Daosheng's (Daosheng)'s various doctrines. People at the time called him 'Youxuansheng (Youxuansheng)'. He wrote 'Nirvana Records' (Nirvana Records), as well as 'Annotations on Heterodox Theories' (Annotations on Heterodox Theories) and 'Proclamation Against Mara' (Proclamation Against Mara), etc. Baolin's (Baolin)'s disciple Fabao (Fabao) also mastered both internal and external knowledge, and wrote 'Treatise on the Subsequent Mind of Vajra' (Treatise on the Subsequent Mind of Vajra), etc., also inheriting Daosheng's (Daosheng)'s doctrines. In modern times, there was also the monk Huisheng (Huisheng), who also lived in Longguang Temple (Longguang Temple), ate vegetarian food, was good at explaining various sutras, and was skilled in cursive and clerical scripts. People at the time, because he and Daosheng (Daosheng) appeared successively in the same temple, called them the 'Greater and Lesser Two Sheng'.
Shi Huirui (Shi Huirui), a person from Jizhou (Jizhou). He became a monk at a young age, upholding the precepts strictly. He often traveled around to study Buddhist scriptures. When traveling to the western border of Shu (Shu), he was looted and often made to herd sheep. There was a merchant who believed in Buddhism, who found him strange and suspected that he was a monk. He asked him about the meaning of the scriptures, and there was nothing he did not understand. The merchant then redeemed him with money. After Huirui (Huirui) resumed his monastic robes, he studied even harder. He traveled to various countries, even to South India (South India), and understood the teachings in various languages and the meanings of different places. Later, he returned to live on Mount Lu (Mount Lu). Soon after, he entered Guanzhong (Guanzhong) to consult with Kumarajiva (Kumarajiva). Later, he went to the capital and lived in Wuyi Temple (Wuyi Temple), explaining various sutras, all of which he could think deeply about, his words were thorough, and his doctrines were in accordance with the Buddha's teachings. General Pengcheng Wang Liu Yikang (Liu Yikang) of the Song Dynasty, asked him to be his teacher, and only agreed after repeated requests. Liu Yikang (Liu Yikang) asked Huirui (Huirui) to receive the precepts at his residence. Huirui (Huirui) said, 'In etiquette, I have only heard of those who come to learn, not those who go to teach.' Liu Yikang (Liu Yikang) felt deeply ashamed, so he went to the temple to respectfully pay his respects and reverently receive the precepts. Later, he presented Huirui (Huirui) with sable fur, which Huirui (Huirui) did not wear, but often sat on. Liu Yikang (Liu Yikang) secretly ordered his subordinates to buy it, willing to pay 300,000. Huirui (Huirui) said, 'Although it is not what I wear, since it was given by the Great King, I will use it for the time being.' Xie Lingyun (Xie Lingyun) of Chen County (Chen County) was very fond of Buddhist principles and had a great understanding of various different languages, so he asked Huirui (Huirui) about the various characters in the scriptures, as well as various pronunciations and different meanings. Thus, he wrote 'Preface to the Fourteen Sounds and Meanings' (Preface to the Fourteen Sounds and Meanings), listing Sanskrit and Chinese in detail, clearly and understandably, so that the characters had a basis. Huirui (Huirui) passed away during the Yuanjia (Yuanjia) period of the Song Dynasty.
秋八十有五矣。
釋慧嚴。姓范。豫州人。年十二為諸生博曉詩書。十六出家。又精煉佛理。迄甫立年學洞群籍。風聲四遠化洽殊邦。聞什公在關復從受學。訪正音義多所異聞。后還京師止東安寺。宋高祖素所知重。高祖后伐長安。要與同行。嚴曰。檀越此行雖伐罪弔民。貧道事外之人。不敢聞命。帝苦要之。遂行。及文帝在位。情好尤密。每見弘贊問佛法。先是帝未甚崇信。至元嘉十二年京尹蕭摹之上啟請制起寺及鑄像。帝乃與侍中何尚之吏部郎中羊玄保等議之。謂尚之曰。朕少來讀經不多。比日彌復無暇。三世因果未辯厝懷。而復不敢立異者。正以卿輩時秀率所敬信故也。范泰謝靈運常言。六經典文字在濟俗為治。必求靈性真奧。豈得不以佛經為指南耶。近見顏迎之推達性論宗炳難白黑論。明佛汪汪尤為名理並足開獎人意。若使率土之濱皆敦此化。則朕坐致太平。夫復何事。近蕭摹之請制。未全經通。即以相示。委卿增損。必有以遏戒浮淫無傷弘獎者。乃當著令耳。尚之對曰。悠悠之徒多不信法。以臣庸蔽獨秉愚勤。懼以闕薄貽點大教。今乃更荷褒拂非所敢當。至如前代群英則不負明詔矣。中朝已遠難復盡知。度江以來則王導周顗庾亮王蒙謝尚郄超王坦王恭王謐郭文謝敷戴逵許詢及亡高祖兄弟王元琳昆季范
【現代漢語翻譯】 現代漢語譯本：
慧嚴法師，俗姓范，是豫州人，去世時八十五歲。他十二歲時作為學生，廣泛學習詩書，十六歲出家，又精研佛理。到了三十歲左右，他對各種典籍都通曉透徹，名聲遠揚，教化傳播到不同的國家。聽說鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）在關中，就前去跟隨他學習，探討考證經文的正確讀音和含義，獲得了許多不同的見解。之後回到京師，住在東安寺。宋高祖（劉裕）一向很瞭解和器重他。高祖後來討伐長安，要和他一同前往。慧嚴法師說：『檀越（dàn yuè，施主）您這次出兵，雖然是爲了討伐罪人、安撫百姓，但貧道是局外之人，不敢奉命。』高祖極力要求他去，於是就一同前往了。等到宋文帝（劉義隆）在位時，對慧嚴法師的情誼更加親密。每次見到他，都要讚揚和詢問佛法。起初，文帝不是很崇信佛教，到了元嘉十二年，京尹蕭摹之上書請求朝廷建造寺廟和鑄造佛像。文帝就和侍中何尚之、吏部郎中羊玄保等人商議此事，對何尚之說：『我從小讀經不多，近來更加沒有空閑，對於三世因果的道理還不能辨明，心中有所疑惑，但是又不敢提出不同的意見，正是因為你們這些當世的俊傑都敬重信奉佛教的緣故。范泰、謝靈運常常說，六經的文字在於救濟世俗、治理國家，如果一定要探求靈性的真諦，難道能不以佛經作為指南嗎？近來看到顏延之推崇《性論》，宗炳駁斥《白黑論》，闡明佛法的精妙之處，尤其具有名理，足以啓發人的心意。如果能使全國上下都崇尚這種教化，那麼我就可以安坐而致太平，還用做什麼呢？近來蕭摹之的奏請文書還沒有完全經過通讀，就拿來給你看，委託你增刪修改，一定要有能夠遏制虛浮淫靡，又不妨礙弘揚佛法的內容，然後就頒佈法令。』何尚之回答說：『平庸之輩大多不相信佛法，只有我見識淺薄，獨自堅持愚笨的勤勉，擔心因為自己的淺薄而玷污了偉大的佛教。現在竟然又受到您的褒獎和讚揚，實在是不敢當。至於前代的英才，自然不會辜負您的英明詔令。中朝（東晉）已經過去很久了，難以全部知曉，自從東晉渡江以來，就有王導、周顗、庾亮、王蒙、謝尚、郄超、王坦之、王恭、王謐、郭文、謝敷、戴逵、許詢以及已故的高祖的兄弟王元琳昆季、范
【English Translation】 English version:
Master Huiyan, whose secular surname was Fan, was a native of Yu Province. He passed away at the age of eighty-five. At the age of twelve, as a student, he extensively studied poetry and books. At sixteen, he renounced the world and further refined his understanding of Buddhist principles. By the age of thirty or so, he had thoroughly mastered various classics, and his reputation spread far and wide, with his teachings reaching different countries. Upon hearing that Kumārajīva (a renowned translator of Buddhist scriptures) was in Guanzhong, he went to study with him, exploring and verifying the correct pronunciation and meaning of the scriptures, gaining many different insights. Later, he returned to the capital and resided in Dong'an Temple. Emperor Gaozu of Song (Liu Yu) had always known and valued him highly. Emperor Gaozu later campaigned against Chang'an and wanted him to go along. Master Huiyan said, 'Danyue (dàn yuè, benefactor), although your expedition is to punish criminals and comfort the people, I am an outsider and dare not obey your command.' The Emperor insisted that he go, so they went together. When Emperor Wen of Song (Liu Yilong) was in power, his affection for Master Huiyan became even closer. Every time he saw him, he would praise and inquire about the Dharma. Initially, Emperor Wen did not deeply believe in Buddhism. In the twelfth year of the Yuanjia era, Xiao Mozhi, the magistrate of the capital, submitted a memorial requesting the court to build temples and cast Buddha statues. Emperor Wen discussed this matter with He Shangzhi, the Attendant in Ordinary, and Yang Xuanbao, the Assistant Minister of the Ministry of Personnel, saying to He Shangzhi, 'I have not read many scriptures since I was young, and recently I have been even busier. I cannot yet discern the principles of cause and effect in the three lifetimes, and I have doubts in my heart, but I dare not express different opinions, precisely because you contemporary talents all respect and believe in Buddhism. Fan Tai and Xie Lingyun often say that the texts of the Six Classics are for the purpose of saving the world and governing the country. If we must seek the true essence of spirituality, how can we not use Buddhist scriptures as a guide? Recently, I have seen Yan Yanzhi's promotion of the 'Treatise on Nature' and Zong Bing's refutation of the 'Treatise on Black and White,' clarifying the subtleties of the Dharma, which are especially insightful and sufficient to enlighten people's minds. If we can make the whole country admire this teaching, then I can sit peacefully and achieve great peace. What else do I need to do? Recently, Xiao Mozhi's memorial has not been fully read, so I am showing it to you, entrusting you to add, delete, and modify it. It must have content that can curb vanity and licentiousness without hindering the promotion of the Dharma, and then promulgate the decree.' He Shangzhi replied, 'The mediocre mostly do not believe in the Dharma. Only I, with my shallow knowledge, stubbornly persist in foolish diligence, fearing that my shallowness will tarnish the great Buddhism. Now I am even receiving your praise and commendation, which I dare not accept. As for the talents of the previous generations, they will naturally not fail your wise decree. The Middle Dynasty (Eastern Jin) has passed for a long time, and it is difficult to know everything. Since the Eastern Jin crossed the river, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xie Chao, Wang Tanzhi, Wang Gong, Wang Mi, Guo Wen, Xie Fu, Dai Kui, Xu Xun, and the deceased Emperor Gaozu's brothers, Wang Yuanlin and his siblings, Fan'
汪孫綽張玄殷顗。或宰輔之冠蓋。或人倫之羽儀。或置情天人之際。或抗跡煙霞之表。並稟志歸依厝心崇信。其間比對則蘭護開潛淵遁崇邃。皆亞跡黃中。或不測人也。近世道俗敷談便爾。若當備舉夷夏爰逮漢魏。奇才異德胡可勝言。慧遠法師嘗云。釋氏之化無所不可。適道固自教源。濟俗亦為要務。竊尋此說有契理奧。何者若使家家持戒則一國息刑。故佛澄適趙二石減暴。靈塔放光符健損虐。故神道助教有自來矣。而蕭摹所啟亦不謂全非。但傷蠹道俗者。本在無行僧尼。而情貌難分祛取未易。金銅土木雖縻費滋深。必福業所寄復難得頓絕。臣比思為斟酌進退難安。今日親奉德音實亦深用夷泰。羊玄保進曰此談蓋天人之際。豈臣所宜預。竊恐秦楚論強兵之術。孫吳盡吞併之計。將無取於此耶。帝曰。此非戰國之具。良如卿言。尚之曰。夫禮隱逸則戰士怠。貴仁德則兵氣衰。若以孫吳為志。茍在吞噬。亦無取堯舜之道。豈唯釋教而已耶。帝悅曰。釋門有卿亦猶孔氏之有季路。所謂惡言不入于耳。帝自是信心乃立。始致意佛經。及見嚴觀諸僧。輒論道義理。時顏延之著離識觀及論檢。帝命嚴辯其同異。往復終日。帝笑曰。公等今日無愧支許。嚴后著無生滅論及老子略注等。東海何承天以博物著名。乃問嚴。佛國將用何歷。
【現代漢語翻譯】 現代漢語譯本 汪孫綽（Wang Sun Chuo）、張玄（Zhang Xuan）、殷顗（Yin Yi）。他們有的位居宰輔，是朝廷的典範；有的堪為人倫表率；有的寄情于天人之際；有的超脫於世俗之外。都立志歸依佛法，誠心信奉。其中蘭護（Lan Hu）開潛淵（Kai Qianyuan）遁崇邃（Dun Chongsui）等人，都是僅次於黃中（Huang Zhong）的賢士，或許是深不可測的人物。近來世俗之人談論佛法非常隨意。如果要備述從古至今的奇才異德，又怎能說得完呢？慧遠（Huiyuan）法師曾經說過：『佛教的教化無所不能。闡明佛理固然是佛教的根本，濟世利民也是重要的任務。』我私下認為這種說法很符合佛理。為什麼這麼說呢？如果家家戶戶都能持守戒律，那麼整個國家就能減少刑罰。所以佛圖澄（Fotucheng）勸化石勒（Shi Le）減少暴行，靈塔放光使苻健（Fu Jian）減輕殘暴。神道輔助教化由來已久。蕭摹（Xiao Mo）所說的話也不能說完全沒有道理。但真正危害佛教的，是那些行為不端的僧尼。而他們的真實情況難以分辨，清除他們並不容易。建造金銅佛像和寺廟雖然耗費巨大，但畢竟是積累福報的途徑，難以一下子廢除。我一直想斟酌損益，進退兩難。今天親耳聽到您的聖諭，實在感到非常欣慰。羊玄保（Yang Xuanbao）進言說：『這些是關於天人之際的討論，不是我應該參與的。我擔心那些討論秦楚如何強大軍隊，孫吳如何吞併天下的計策的人，不會採納這些。』皇帝說：『這些不是戰國時期的策略。你說得很對。』尚之（Shang Zhi）說：『如果推崇隱逸之士，戰士就會懈怠；如果重視仁德，軍隊的士氣就會衰落。如果以孫吳為目標，只想著吞併，也不會採納堯舜之道，豈止是佛教呢？』皇帝高興地說：『佛教有你，就像孔子有子路一樣，所謂惡言不入于耳。』皇帝從此確立了對佛教的信心，開始關注佛經，並且經常與嚴觀（Yan Guan）等僧人討論佛理。當時顏延之（Yan Yanzhi）寫了《離識觀》和《論檢》，皇帝命令嚴觀辯論它們的同異之處，往復辯論了一整天。皇帝笑著說：『你們今天不愧是支遁（Zhi Dun）和許詢（Xu Xun）。』嚴觀後來寫了《無生滅論》和《老子略注》等。東海的何承天（He Chengtian）以博學著稱，於是問嚴觀：『佛國將使用什麼曆法？』
【English Translation】 English version Wang Sun Chuo, Zhang Xuan, and Yin Yi. Some were officials of the highest rank, models for the court; some were paragons of human conduct; some placed their emotions between heaven and humanity; some transcended the mundane world. All were determined to take refuge in Buddhism and sincerely believed in it. Among them, Lan Hu, Kai Qianyuan, and Dun Chongsui were all virtuous men second only to Huang Zhong, perhaps unfathomable individuals. In recent times, secular people discuss Buddhism very casually. If we were to list all the extraordinary talents and virtues from ancient times to the present, how could we ever finish? The Dharma Master Huiyuan once said, 'The teachings of Buddhism are all-encompassing. Elucidating Buddhist principles is the foundation, but benefiting the world is also essential.' I privately believe that this statement is very much in accordance with Buddhist principles. Why is that? If every household could uphold the precepts, then the entire country could reduce punishments. Therefore, Fotucheng persuaded Shi Le to reduce his tyranny, and the radiant light from the sacred pagoda caused Fu Jian to lessen his cruelty. Divine assistance in teaching has been around for a long time. What Xiao Mo said cannot be said to be entirely without reason. But what truly harms Buddhism are those monks and nuns who behave improperly. And their true nature is difficult to discern, making it difficult to remove them. Although building gold and bronze statues and temples is costly, it is, after all, a way to accumulate merit, and it is difficult to abolish it all at once. I have been trying to deliberate on the gains and losses, and I am in a dilemma. Today, hearing your imperial decree in person, I feel very relieved. Yang Xuanbao suggested, 'These are discussions about the relationship between heaven and humanity, which are not for me to participate in. I fear that those who discuss how Qin and Chu strengthened their armies and how Sun and Wu planned to annex the world will not adopt these ideas.' The emperor said, 'These are not strategies for the Warring States period. You are right.' Shang Zhi said, 'If we honor hermits, warriors will become lazy; if we value benevolence, the morale of the army will decline. If we aim for the goals of Sun and Wu, only thinking about annexation, we will not adopt the ways of Yao and Shun, let alone Buddhism.' The emperor happily said, 'Having you in Buddhism is like Confucius having Zilu, so-called evil words do not enter the ear.' From then on, the emperor established his faith in Buddhism, began to pay attention to Buddhist scriptures, and often discussed Buddhist principles with monks such as Yan Guan. At that time, Yan Yanzhi wrote 'Treatise on Separation of Consciousness' and 'Treatise on Examination', and the emperor ordered Yan Guan to debate their similarities and differences, debating back and forth all day long. The emperor laughed and said, 'You are worthy of being Zhi Dun and Xu Xun today.' Yan Guan later wrote 'Treatise on Non-Birth and Non-Extinction' and 'Brief Commentary on Lao Tzu', etc. He Chengtian of Donghai, known for his erudition, then asked Yan Guan, 'What calendar will the Buddhist land use?'
嚴云。天竺夏至之日方中無影。所謂天中。於五行土德色尚黃。數尚五。八寸為一尺。十兩當此土十二兩。建辰之月為歲首。及討核分至推校薄蝕。顧步光影其法甚詳。宿度年紀咸有條例。承天無所厝難。后婆利國人來。果同嚴說。帝敕任豫受焉。大涅槃經初至宋土。文言致善。而品數疏簡。初學難以措懷。嚴乃共慧觀謝靈運等。依泥洹本加之品目。文有過質頗亦治改。始有數本流行。嚴乃夢見一人形狀極偉。厲聲謂嚴曰。涅槃尊經何以輕加斟酌。嚴覺已惕然。乃更集僧欲收前本。時識者咸云。此蓋欲誡厲後人耳。若必不應者何容即時方夢。嚴以為然。頃之又夢神人告曰。君以弘經之力必當見佛也。嚴以宋元嘉二十年卒于東安寺。春秋八十有一矣。帝詔曰。嚴法師器識淵遠學道之匠。奄爾遷神痛悼於懷。可給錢五萬布五十匹。嚴弟子法智。幼有神理。年二十四往江陵值雅公講。便論議數番。雅厝通無地。雅顧眄四眾曰。小子斐然成章。智笑曰。乃變風變雅作矣。於是聲布楚郢譽洽京吳。善成實及大小品。
釋慧觀。姓崔。清河人。十歲便以博見馳名。弱年出家遊方受業。晚適廬山又咨稟慧遠。聞什公入關。乃自南徂北。訪核異同詳辯新舊。風神秀雅思入玄微。時人稱之曰。通情則生融上首。精難則觀肇第一。乃
【現代漢語翻譯】 現代漢語譯本 嚴云（Yanyun）。在天竺（Tianzhú，印度的古稱）夏至那天，正午時分物體沒有影子，這就是所謂的『天中』。在五行中，它屬於土德，顏色崇尚黃色，數字崇尚五。八寸為一尺。十兩相當於當地的十二兩。以建辰之月為一年的開始。並且詳細地討論、覈實冬至和夏至，推算、校正日食和月食，觀察、測量影子的方法非常詳細。星宿的度數和年份都有規律可循。承天（Chengtian）也找不到可以指責的地方。後來婆利國（Poliguo）的人來，結果和嚴云說的一樣。皇帝下令讓任豫（Ren Yu）接受他的學說。 《大涅槃經》（Da Niepan Jing，Mahāparinirvāṇa Sūtra）最初傳到宋朝時，文辭優美，但品數疏漏簡略，初學者難以理解。嚴云於是和慧觀（Huiguan）、謝靈運（Xie Lingyun）等人，依據泥洹本（Nihuan Ben，涅槃經梵文原本）增加了品目。文字如果過於質樸，也稍作修改。開始有幾部抄本流傳。嚴云於是夢見一個人，形狀非常高大，厲聲對嚴云說：『為什麼對《涅槃尊經》（Niepan Zun Jing，Mahāparinirvāṇa Sūtra）輕易地加以斟酌？』嚴云醒來後感到恐懼。於是再次召集僧人想要收回之前的版本。當時有見識的人都說：『這大概是想要告誡勉勵後人罷了。如果一定是不應該做的，怎麼會立刻就做夢呢？』嚴云認為他們說得對。不久之後又夢見神人告訴他說：『您憑藉弘揚佛經的力量，必定會見到佛的。』嚴云在宋元嘉（Song Yuanjia）二十年去世于東安寺（Dongan Si），享年八十一歲。皇帝下詔說：『嚴法師的器識深遠，是學習佛道的匠人。突然去世，我感到非常悲痛。』可以賞賜錢五萬，布五十匹。嚴云的弟子法智（Fazhi），從小就具有超凡的理解力。二十四歲時前往江陵（Jiangling），遇到雅公（Yagong）講經，便和他辯論了好幾次。雅公無言以對。雅公看著在場的眾人說：『這小子文采斐然。』法智笑著說：『這是要變風變雅了。』於是他的名聲傳遍了楚郢（Chu Ying），美譽傳遍了京吳（Jing Wu）。擅長《成實論》（Chengshi Lun，Tattvasiddhi-śāstra）以及《大小品》（Da Xiao Pin，大品般若經和小品般若經）。 釋慧觀（Shi Huiguan）。姓崔（Cui），是清河（Qinghe）人。十歲時就以博學多聞而聞名。年輕時出家，四處遊歷學習。晚年到了廬山（Lushan），又向慧遠（Huiyuan）請教。聽說鳩摩羅什（Jiumoluoshi，Kumārajīva）進入關中（Guanzhong），於是從南方前往北方，考察不同譯本的異同，詳細辨別新舊譯本的優劣。風度神采秀美文雅，思想深入玄妙精微之處。當時的人稱讚他說：『通情達理，生融（Sheng Rong）是第一；精通疑難問題，慧觀（Huiguan）是第一。』
【English Translation】 English version Yan Yun. On the day of the summer solstice in Tianzhu (ancient India), there is no shadow at noon, which is called 'Tianzhong' (center of the sky). In the Five Elements, it belongs to the Earth element, with yellow as the preferred color and five as the preferred number. Eight inches make one foot. Ten taels are equivalent to twelve local taels. The month of Jianchen is the beginning of the year. Furthermore, the solstices are discussed and verified in detail, eclipses are calculated and corrected, and the methods for observing and measuring shadows are very detailed. The degrees of the constellations and the years all have rules to follow. Chengtian (a person's name) could not find anything to criticize either. Later, people from Poliguo (a country's name) came, and the results were the same as Yan Yun's. The emperor ordered Ren Yu to accept his teachings. When the 'Da Niepan Jing' (Mahāparinirvāṇa Sūtra) first arrived in the Song Dynasty, the writing was excellent, but the chapters were sparse and brief, making it difficult for beginners to understand. Therefore, Yan Yun, together with Huiguan, Xie Lingyun, and others, added chapters and sections based on the Nihuan Ben (Sanskrit original of the Nirvana Sutra). If the text was too simple, it was also slightly modified. Several copies began to circulate. Then, Yan Yun dreamed of a person of great stature who sternly said to Yan Yun: 'Why do you lightly make judgments on the 'Niepan Zun Jing' (Mahāparinirvāṇa Sūtra)?' Yan Yun woke up feeling frightened. So he gathered monks again to retrieve the previous versions. At that time, knowledgeable people all said: 'This is probably to warn and encourage future generations. If it was something that should not be done, how could you dream about it immediately?' Yan Yun thought they were right. Soon after, he dreamed again that a divine person told him: 'By the power of propagating the scriptures, you will surely see the Buddha.' Yan Yun passed away in the twentieth year of Song Yuanjia at Dongan Temple, at the age of eighty-one. The emperor issued an edict saying: 'The Dharma Master Yan's knowledge and understanding are profound, and he is a craftsman of learning the Buddha's path. His sudden death fills me with great sorrow.' He is to be awarded 50,000 coins and 50 bolts of cloth. Yan Yun's disciple, Fazhi, had extraordinary understanding from a young age. At the age of twenty-four, he went to Jiangling and encountered Yagong lecturing on the scriptures, and debated with him several times. Yagong was speechless. Yagong looked at the people present and said: 'This young man's writing is brilliant.' Fazhi smiled and said: 'This is about to change the customs and culture.' Therefore, his fame spread throughout Chu Ying, and his reputation spread throughout Jing Wu. He was skilled in the 'Chengshi Lun' (Tattvasiddhi-śāstra) and the 'Da Xiao Pin' (large and small Prajna Sutras). Shi Huiguan. His surname was Cui, and he was from Qinghe. At the age of ten, he was famous for his extensive knowledge. He became a monk at a young age and traveled around to study. In his later years, he went to Lushan and consulted Huiyuan. Hearing that Jiumoluoshi (Kumārajīva) had entered Guanzhong, he went from the south to the north to examine the similarities and differences between different translations and carefully distinguish the merits of the old and new translations. His demeanor was elegant and refined, and his thoughts penetrated into the profound and subtle. People at that time praised him, saying: 'For understanding, Sheng Rong is the first; for mastering difficult problems, Huiguan is the first.'
著法華宗要序以簡什。什曰。善男子。所論甚快。君小卻當南遊江漢之間善以弘通為務。什亡后乃南適荊州。州將司馬休之甚相敬重。于彼立高悝寺。使夫荊楚之民回邪歸正者。十有其半。宋武南伐休之至江陵與觀相遇。傾心待接依然若舊。因敕與西中郎游。即文帝也俄而還京止道場寺。觀既妙善佛理探究老莊。又精通十誦博採諸部。故求法問道者日不空筵。元嘉初三月上已車駕臨曲水宴會。命觀與朝士賦詩。觀即坐先獻。文旨清婉事適當時。瑯瑘王僧達廬江何尚之。並以清言致款結賞塵外。宋元嘉中卒。春秋七十有一。著辯宗論論頓悟漸悟義及十喻序贊諸經序等。皆傳於世。時道場寺又有僧馥者。本澧泉人。專精義學注勝鬘經。又有法業。本長安人。善大小品及雜心。蔬食節己。故晉陵公主為起南林寺。后遂居焉。
釋慧義。姓梁。北地人。少出家。風格秀舉志業強正。初遊學于彭宋之間。備通經義。后出京師。乃說云。冀州有法稱道人。臨終語弟子普嚴云。嵩高靈神云。江東有劉將軍應受天命。吾以三十二璧鎮金一鉼為信。遂徹宋王。宋王謂義曰。非常之瑞亦須非常之人然後致之。若非法師自行恐無以獲也。義遂行。以晉義熙十三年七月往嵩高山。尋覓未得。便至心燒香行道。至七日夜夢見一長鬚老公。拄
【現代漢語翻譯】 現代漢語譯本：著《法華宗要序》來請教鳩摩羅什（Kumārajīva）。鳩摩羅什說：『善男子，你所說的非常好。你應該稍微緩一緩，然後到長江漢水一帶去，努力弘揚佛法。』鳩摩羅什去世后，僧觀才南下前往荊州。荊州將領司馬休之（Sima Xiuzhi）非常敬重他。在那裡建立了高悝寺，使得荊楚地區的百姓，從邪道迴歸正道的，十有其半。宋武帝南征司馬休之時，到達江陵，與僧觀相遇，仍然像過去一樣傾心相待。於是下令讓他與西中郎游，也就是後來的文帝。不久之後，僧觀回到京城，住在道場寺。僧觀既精通佛理，又深入研究老莊學說，而且精通《十誦律》，廣泛採納各部經典。因此，求法問道的人每天都絡繹不絕。元嘉初年三月，皇帝在曲水邊舉行宴會，命令僧觀與朝廷官員賦詩。僧觀當即率先獻詩，文辭清麗婉轉，內容切合時宜。瑯玡王僧達（Wang Sengda）、廬江何尚之（He Shangzhi）都以清談的方式表達敬意，結下了超脫塵世的友誼。宋元嘉年間去世，享年七十一歲。著有《辯宗論》、《論頓悟漸悟義》以及《十喻序》、《贊諸經序》等，都流傳於世。當時道場寺還有一位僧人名叫僧馥（Sengfu），是澧泉人，專心研究義學，註釋《勝鬘經》。還有一位法業（Faye），是長安人，精通《大小品般若經》和《雜心論》，生活簡樸，所以晉陵公主為他建造了南林寺，後來他就住在那裡。 釋慧義（Shi Huiyi），姓梁，是北地人。他從小就出家，風度翩翩，志向堅定。起初在彭城、宋地一帶遊學，精通各種經義。後來到了京城，他說：『冀州有位名叫法稱（Facheng）的道人，臨終時告訴弟子普嚴（Puyan）說，嵩山的山神說，江東有位劉將軍應該接受天命。我用三十二璧鎮金和一鉼金作為信物。』於是稟告了宋王。宋王對慧義說：『這是非常祥瑞的徵兆，也需要非常之人才能得到它。如果不是法師親自前往，恐怕無法獲得。』於是慧義前往嵩山。晉義熙十三年七月，前往嵩高山尋找，沒有找到。於是虔誠地燒香行道。到了第七天晚上，夢見一位長鬚老翁，拄著
【English Translation】 English version: Master Guan wrote the 'Preface to the Essentials of the Lotus School' to consult with Kumārajīva (Kumārajīva, meaning 'child of the state', a famous translator of Buddhist scriptures). Kumārajīva said, 'Good man, what you have discussed is excellent. You should slow down a little and then go to the Jiang and Han river region to diligently promote the Dharma.' After Kumārajīva passed away, Master Guan went south to Jingzhou. The general of Jingzhou, Sima Xiuzhi (Sima Xiuzhi), greatly respected him. There, he established Gao Kui Temple, causing half of the people in the Jing and Chu regions to turn from heterodox paths to the correct path. When Emperor Wu of Song campaigned south against Sima Xiuzhi, he arrived at Jiangling and met Master Guan, treating him with the same sincerity as before. Consequently, he ordered him to travel with the Western General, who was later Emperor Wen. Soon after, Master Guan returned to the capital and resided at Daochang Temple. Master Guan was not only proficient in Buddhist principles but also deeply studied Lao-Zhuang philosophy. Furthermore, he was well-versed in the 'Ten Recitation Vinaya' and widely adopted various scriptures. Therefore, those seeking the Dharma and asking questions filled his seat every day. In the early years of Yuanjia, in the third month, the emperor held a banquet by the winding stream and ordered Master Guan and the court officials to compose poems. Master Guan immediately presented a poem first, with clear and graceful language and timely content. Wang Sengda (Wang Sengda) of Langya and He Shangzhi (He Shangzhi) of Lujiang both expressed their respect through pure conversation, forming friendships beyond the mundane world. Master Guan passed away during the Yuanjia period of the Song dynasty at the age of seventy-one. He authored 'Debate on Sectarianism,' 'Treatise on the Meaning of Sudden and Gradual Enlightenment,' as well as 'Preface to the Ten Metaphors' and 'Prefaces to Various Sutras,' all of which have been passed down through the generations. At that time, there was also a monk named Sengfu (Sengfu) at Daochang Temple, who was from Liquan. He specialized in the study of doctrine and annotated the 'Śrīmālādevī Siṃhanāda Sūtra'. There was also Faye (Faye), who was from Chang'an. He was proficient in the 'Large and Small Perfection of Wisdom Sutras' and the 'Treatise on the Collection of Meanings', and he lived a simple life. Therefore, Princess Jinling built Nanlin Temple for him, and he later resided there. Venerable Huiyi (Shi Huiyi), whose surname was Liang, was a native of Beidi. He renounced the world at a young age, possessing an elegant demeanor and a strong and upright will. Initially, he traveled and studied in the Peng and Song regions, becoming proficient in various scriptures and doctrines. Later, he went to the capital and said, 'In Jizhou, there was a Daoist named Facheng (Facheng), who, on his deathbed, told his disciple Puyan (Puyan) that the spirit of Mount Song said that General Liu in Jiangdong should receive the mandate of heaven. I will use thirty-two jade discs and one gold ingot as tokens.' Thereupon, he reported this to King Song. King Song said to Huiyi, 'This is an extremely auspicious omen, and it requires an extraordinary person to obtain it. If it is not the master himself who goes, I fear it will be impossible to obtain.' Thereupon, Huiyi went to Mount Song. In the seventh month of the thirteenth year of the Yixi era of the Jin dynasty, he went to Mount Song to search, but he could not find it. Then, he sincerely burned incense and practiced the Way. On the seventh night, he dreamed of an old man with a long beard, leaning on a
杖將義往璧處指示云。是此石下。義明便周行山中。見一處炳然如夢所見。即于廟所石壇下果得璧大小三十二枚黃金一鉼。此瑞詳之宋史。義后還京師。宋武加接尤重。迄乎踐祚禮遇彌深。宋永初元年車騎范泰立祇洹寺。以義德為物宗固請經始。義以泰清信之至。因為指授儀則。時人以義方身子泰比須達。故祇洹之稱厥號存焉。后西域名僧多投止此寺。或傳譯經典。或訓授禪法。宋元嘉初徐羨之檀道濟等專權朝政。泰有不平之色。嘗肆言罵之。羨等深憾。聞者皆憂。泰在不測。泰亦慮及於禍。乃問義安身之術。義曰。忠順不失以事其上。故上下能相親也。何慮之足憂。因勸泰以果竹園六十畝施寺。以為幽冥之祐。泰從之。終享其福。及泰薨。第三子晏謂義。昔承厥父之險。說求園地。追以為憾。遂奪而不與。義秉泰遺疏。紛糾紜紜彰于視聽。義乃移止烏衣。與慧睿同住。宋元嘉二十一年終於烏衣寺。春秋七十三矣。晏后少時而卒。晏弟曄。后染孔熙先謀逆。厥宗同潰。后祇洹寺又有釋僧睿。善三論。為宋文所重。
釋道淵。姓寇。不知何許人。出家止京師東安寺。少持律撿長習義宗。眾經數論靡不通達。而潛光隱德世莫之知。後於東安寺開講。剖析玄微洞盡幽賾。使終古積滯渙然冰解。於是學徒改觀翕然附德。
【現代漢語翻譯】 現代漢語譯本： 杖將義往璧處指示說：『就在這塊石頭下面。』義明便在山中四處尋找，見到一處光明閃耀，如同夢中所見。便在廟宇所在之處的石壇下，果然找到了玉璧三十二枚，黃金一鉼。這些祥瑞之事詳細記載在《宋史》中。義明後來回到京師，宋武帝對他更加器重。等到宋武帝即位后，對他的禮遇更加深厚。宋永初元年，車騎將軍范泰建造祇洹寺（Jetavana Monastery），因為義明的德行是眾人的表率，所以堅決請求他主持建造。義明因為范泰非常虔誠，所以為他指點寺廟的規制。當時的人認為義明可以比作身子，范泰可以比作須達（Anathapindika），所以祇洹寺的名稱就流傳下來了。後來，許多西域來的僧人都在這座寺廟落腳，有的翻譯經典，有的傳授禪法。宋元嘉初年，徐羨之、檀道濟等人專權朝政，范泰面露不平之色，曾經公開斥罵他們。徐羨之等人非常怨恨他，聽到的人都很擔憂，認為范泰會有不測之禍。范泰也考慮到可能會有災禍降臨，於是向義明請教安身之術。義明說：『忠誠順從，不失禮節地侍奉君上，這樣上下就能互相親近，有什麼值得憂慮的呢？』於是勸范泰將果竹園六十畝地捐獻給寺廟，作為冥冥之中的庇佑。范泰聽從了他的建議，最終享受到福報。等到范泰去世后，他的第三個兒子范晏對義明說：『過去承蒙您勸說我的父親捐獻園地，現在追想起來感到遺憾。』於是奪回了園地，不肯給寺廟。義明拿著范泰的遺囑，爭論不休，事情鬧得人盡皆知。義明於是搬到烏衣，與慧睿同住。宋元嘉二十一年，義明在烏衣寺去世，享年七十三歲。范晏不久后也去世了。范晏的弟弟范曄，後來參與了孔熙先的謀反，他的家族也因此覆滅。後來祇洹寺又有僧人釋僧睿，擅長三論，受到宋文帝的器重。 釋道淵，姓寇，不知道是哪裡人。出家后住在京師的東安寺。年輕時持守戒律，擅長學習義理。各種經典和論著沒有不通達的，但他潛藏光芒，隱匿德行，世人沒有人知道他。後來在東安寺開講，剖析玄妙的道理，徹底闡明深奧的義理，使長久以來積壓的疑難像冰一樣融化。於是學徒們改變了看法，紛紛歸附他的德行。
【English Translation】 English version: The staff pointed to the location of the jade discs, saying, 'It is under this stone.' Yi Ming then searched throughout the mountain and found a place that shone brightly, just as he had seen in his dream. He found thirty-two jade discs and one 'bing' (ingot) of gold under the stone altar at the temple site. These auspicious events are detailed in the 'History of the Song Dynasty'. Later, Yi Ming returned to the capital, and Emperor Wu of Song valued him even more. After Emperor Wu ascended the throne, his treatment of Yi Ming became even more profound. In the first year of Yongchu during the Song Dynasty, Fan Tai, the General of Chariots and Cavalry, built Jetavana Monastery (Gǐyuán Sì, 祇洹寺). Because Yi Ming's virtue was a model for the people, Fan Tai insisted on requesting him to oversee the construction. Yi Ming, because of Fan Tai's deep faith, instructed him on the regulations of the monastery. At that time, people compared Yi Ming to Sariputta and Fan Tai to Anathapindika (Sudatta, 須達). Therefore, the name Jetavana Monastery has been preserved. Later, many monks from the Western Regions settled in this monastery, some translating scriptures and others teaching meditation. In the early years of Yuanjia during the Song Dynasty, Xu Xianzhi, Tan Daoji, and others monopolized the political power. Fan Tai showed a displeased expression and once openly scolded them. Xu Xianzhi and others deeply resented him, and those who heard it were worried, thinking that Fan Tai would suffer misfortune. Fan Tai also considered that disaster might befall him, so he asked Yi Ming about the art of self-preservation. Yi Ming said, 'Be loyal and obedient, and serve your superiors without losing propriety. In this way, superiors and subordinates can be close to each other. What is there to worry about?' He then advised Fan Tai to donate sixty mu of the fruit and bamboo garden to the monastery as a blessing in the unseen realm. Fan Tai followed his advice and ultimately enjoyed good fortune. When Fan Tai died, his third son, Fan Yan, said to Yi Ming, 'In the past, I was grateful that you persuaded my father to donate the garden land, but now I regret it.' So he took back the garden land and refused to give it to the monastery. Yi Ming, holding Fan Tai's will, argued endlessly, and the matter became widely known. Yi Ming then moved to Wuyi and lived with Hui Rui. In the twenty-first year of Yuanjia during the Song Dynasty, Yi Ming passed away at Wuyi Temple at the age of seventy-three. Fan Yan also died shortly after. Fan Yan's younger brother, Fan Ye, later participated in Kong Xixian's rebellion, and his family was destroyed as a result. Later, Jetavana Monastery had another monk named Shi Sengrui, who was skilled in the Three Treatises (Sanlun, 三論) and was valued by Emperor Wen of Song. The monk Dao Yuan, whose surname was Kou, was of unknown origin. After leaving home, he lived in Dong'an Temple in the capital. In his youth, he upheld the precepts and was skilled in studying the principles of righteousness. He was well-versed in various scriptures and treatises, but he concealed his brilliance and hid his virtue, and no one in the world knew him. Later, he began to lecture at Dong'an Temple, analyzing the profound principles and thoroughly elucidating the deep meanings, causing the long-accumulated doubts to melt away like ice. As a result, the students changed their views and flocked to his virtue.
后移止彭城寺。宋文帝以淵行為物軌。敕居寺住。后卒于所住。春秋七十有八。淵弟子慧琳。本姓劉。秦郡人。善諸經及莊老。排諧好語笑。長於製作。故集有十卷。而為性傲誕頗自矜伐。淵嘗詣傅亮。琳先在坐。及淵至琳不為致禮。淵怒之彰色。亮遂罰琳杖二十。宋世祖雅重琳。引見常升獨榻。顏延之每以致譏。帝輒不悅。后著白黑論乖于佛理。衡陽太守何承天與琳比狎雅相擊揚。著達性論。並拘滯一方詆呵釋教。顏延之及宗炳。撿駁二論。各萬餘言。琳既自毀其法被斥交州。世云淵公見麻星者。即其人也。
釋僧弼。本吳人。性度虛簡儀止方直。少與龍光曇干同遊長安。從什受學。愛日惜力靖有深思。什加賞特深使頒預參譯。后遊歷名邦備瞻風化。時有請弼為寺主。弼曰。至道不弘淳風日緬。自非定慧兼足。無以鎮立風猷。且當隨緣致益。何得獨善一寺。后南居楚郢十有餘年訓誘經戒。大化江表河西王沮渠蒙遜遠挹風名。遣使通敬䞋遺相續。後下都止彭城寺。文皇器重每延講說。宋元嘉十九年卒。春秋七十有八。
釋慧靜。姓王。東阿人。少遊學伊洛之間。晚歷徐兗。容貌甚黑而識悟清遠。時洛中有沙門道經。亦解邁當世與靜齊名。而耳甚長大。故時人語曰洛下大長耳。東阿黑如墨。有問無不酬。有
【現代漢語翻譯】 現代漢語譯本： 釋道淵後來移居到彭城寺。宋文帝認為道淵的行為可以作為人們的規範，下令他住在寺里。後來道淵在所住的寺里去世，享年七十八歲。道淵的弟子慧琳，本姓劉，是秦郡人。他精通各種經書以及莊子和老子的學說，喜歡開玩笑，擅長寫作，因此有十卷文集傳世。但他性格傲慢放誕，頗為自誇。道淵曾經拜訪傅亮，慧琳先在座。等到道淵到來，慧琳沒有向他行禮，道淵非常生氣，臉色都變了。傅亮於是責罰慧琳打了二十杖。宋世祖非常器重慧琳，召見他時常常讓他獨自坐在榻上。顏延之常常因此譏諷世祖，世祖很不高興。後來慧琳寫了《白黑論》，違背了佛教的義理。衡陽太守何承天與慧琳關係密切，互相唱和，寫了《達性論》，都拘泥於一方，詆譭佛教。顏延之和宗炳分別寫了上萬字的駁斥文章來批駁這兩篇論著。慧琳最終因為詆譭佛法而被貶到交州。世人所說的見過麻星的人，就是慧琳。 釋僧弼，是吳郡人。他性格虛懷簡樸，儀容端正。年輕時與龍光寺的曇幹一同在長安遊學，跟隨鳩摩羅什學習。他珍惜時間，勤奮學習，有深刻的思考。鳩摩羅什非常賞識他，特意讓他參與翻譯佛經。後來他遊歷各地，考察民風。當時有人請僧弼擔任寺廟住持，僧弼說：『至高的佛法沒有得到弘揚，淳樸的民風日漸衰微。如果不是定力和智慧兼備的人，無法樹立良好的風尚。我應當隨緣盡力，怎麼能只顧自己在一個寺廟裡修行呢？』後來他南下居住在楚地和郢地十多年，教導人們學習經書和戒律，對江表地區產生了很大的影響。河西王沮渠蒙遜仰慕他的名聲，派使者向他表示敬意，贈送的禮物絡繹不絕。後來僧弼來到都城，住在彭城寺。文皇非常器重他，經常請他講解佛經。宋元嘉十九年去世，享年七十八歲。 釋慧靜，姓王，是東阿人。年輕時在伊水和洛水之間遊學，晚年遊歷徐州和兗州。他容貌很黑，但見識清明深遠。當時洛陽有位沙門名叫道經，他的見解也超越了當世，與慧靜齊名。道經的耳朵很大，所以當時的人說：『洛陽有大長耳朵，東阿有黑如墨。』無論有什麼問題，他都能回答。
【English Translation】 English version: Shi Daoyuan later moved to Pengcheng Temple. Emperor Wen of Song considered Daoyuan's conduct to be a model for people and ordered him to reside in the temple. Later, Daoyuan passed away in the temple where he lived, at the age of seventy-eight. Daoyuan's disciple, Huilin, whose original surname was Liu, was from Qin Commandery. He was well-versed in various scriptures as well as the teachings of Zhuangzi and Laozi, enjoyed making jokes, and was skilled in writing, hence ten volumes of his works were passed down. However, he was arrogant and boastful. Daoyuan once visited Fu Liang, and Huilin was already present. When Daoyuan arrived, Huilin did not greet him, and Daoyuan became very angry, his face changing color. Fu Liang then punished Huilin with twenty strokes of the staff. Emperor Shizu of Song greatly valued Huilin, often summoning him and allowing him to sit alone on the couch. Yan Yanzhi often ridiculed Shizu for this, which displeased the emperor. Later, Huilin wrote 'On White and Black,' which contradicted Buddhist principles. He Chengtian, the prefect of Hengyang, had a close relationship with Huilin, and they often corresponded with each other, writing 'On Understanding Nature,' both of which were confined to one side and slandered Buddhism. Yan Yanzhi and Zong Bing each wrote rebuttals of over ten thousand words to criticize these two treatises. Huilin was eventually demoted to Jiaozhou for defaming the Dharma. The person who was said to have seen the hemp star was Huilin. Shi Sengbi was a native of Wu Commandery. He was humble and simple in nature, and upright in demeanor. In his youth, he traveled to Chang'an with Tanqian of Longguang Temple and studied under Kumarajiva (Shi). He cherished time, studied diligently, and had profound thoughts. Kumarajiva greatly appreciated him and specially allowed him to participate in the translation of Buddhist scriptures. Later, he traveled to various places to observe the customs of the people. At that time, someone invited Sengbi to serve as the abbot of a temple, but Sengbi said, 'The supreme Dharma has not been widely promoted, and the pure customs of the people are declining day by day. Unless one has both meditative power and wisdom, one cannot establish good customs. I should do my best according to circumstances, how can I only care about cultivating myself in one temple?' Later, he lived in the Chu and Ying regions for more than ten years, teaching people to study scriptures and precepts, which had a great influence on the Jiangbiao region. King Juqu Mengxun of Hexi admired his reputation and sent envoys to express his respect, with gifts being sent in an endless stream. Later, Sengbi came to the capital and lived in Pengcheng Temple. Emperor Wen greatly valued him and often invited him to explain the Buddhist scriptures. He passed away in the nineteenth year of the Yuanjia era of the Song Dynasty, at the age of seventy-eight. Shi Huijing, whose surname was Wang, was a native of Dong'a. In his youth, he studied between the Yi and Luo rivers, and in his later years, he traveled to Xuzhou and Yanzhou. He was very dark in appearance, but his understanding was clear and profound. At that time, there was a Shamen named Daojing in Luoyang, whose views also surpassed his contemporaries and were as famous as Huijing. Daojing had very large ears, so people at that time said, 'Luoyang has large ears, and Dong'a has ink-like black.' He could answer any question.
酬無不塞。靜至性虛通澄審有思力。每法輪一轉輒負帙千人。海內學賓無不必集。誦法華小品。注維摩思益。著涅槃略記大品旨歸及達命論並諸法師誄。多流傳北土。不甚過江。宋元嘉中卒。春秋六十餘矣。
釋僧苞。京兆人。少在關受學什公。宋永初中游北徐。入黃山精舍。復造靜定二師進業。仍于彼建三七普賢齋懺。至第七日。有白鵠飛來集普賢座前。至中行香畢乃去。至二十一日將暮。又有黃衣四人。繞塔數匝忽然不見。苞少有志節加復祥感。故匪懈之情因之彌厲。日誦萬餘言經。常禮數百拜佛。后東下京師。正值祇洹寺發講。法徒云聚士庶駢席。苞既初至人未有識者。乃乘驢往看。衣服垢弊貌有風塵。堂內既迮。坐驢韉于戶外。高座出題適竟。苞始欲厝言。法師便問。客僧何名。答云名苞。又問盡何所苞。答曰。高座之人亦可苞耳。乃致問數番皆是先達思力所不逮。高座無以抗其辭。遂遜退而止。時王弘范泰聞苞論議嘆其才思。請與交言。仍屈住祇洹寺。開講眾經法化相續。陳郡謝靈運聞風而造焉。及見苞神氣彌深嘆伏。或問曰。謝公何如。苞曰。靈運才有余而識不足。抑不免其身矣。苞嘗于路行見六劫被錄。苞為說法勸念觀世音。群劫以臨危之際。唸唸懇切。俄而送吏飲酒洪醉。劫解枷得免焉。宋元
【現代漢語翻譯】 現代漢語譯本： 酬無不塞（指他的迴應沒有不能解答的）。他安靜達到本性，虛懷若谷，通達明澈，審慎且有思考能力。每次講經說法，都有成千上萬的人帶著書本來聽講。全國各地的學者沒有不聚集到他門下的。他誦讀《法華經·小品》，註釋《維摩詰經》、《思益經》，撰寫了《涅槃略記》、《大品旨歸》以及《達命論》和各位法師的誄文，大多在北方流傳，很少傳到江南。在宋元嘉年間去世，享年六十多歲。
釋僧苞（Shì Sēng Bāo，人名）。京兆（Jīngzhào，地名）人。年輕時在關中跟隨鳩摩羅什（Jūmóluóshí）學習。宋永初年間遊歷北徐（Běi Xú，地名），進入黃山精舍（Huángshān Jīngshè，寺廟名）。又去拜訪靜（Jìng）和定（Dìng）兩位法師以求精進學業，並在那裡建立了為期二十一天的普賢齋懺（Pǔxián zhāichàn，佛教儀式）。到第七天，有一隻白鵠飛來，停在普賢菩薩（Pǔxián Púsà）的座前，直到行香完畢才離去。到第二十一天傍晚，又有四個身穿黃衣的人，繞塔數圈后忽然不見。僧苞年輕時就有志向和節操，加上這些祥瑞的感應，因此不懈怠的心情更加強烈。他每天誦讀一萬多字的經文，經常禮拜數百次佛。後來東下京師（Jīngshī，地名），正趕上祇洹寺（Qíhuán Sì，寺廟名）開講，僧人和信徒雲集，士人和百姓坐滿了席位。僧苞剛到，人們都不認識他，於是騎著驢去看。他衣服骯髒破舊，面容風塵僕僕。堂內已經擁擠，他便坐在驢鞍上在戶外聽講。高座上的法師剛出完題目，僧苞剛想發言，法師便問：『客僧叫什麼名字？』回答說：『名叫僧苞。』又問：『苞什麼？』回答說：『高座上的人也可以被我苞容。』於是進行了多次問答，都是那些有名的學者思考能力所不能及的。高座上的法師無法反駁他的言辭，於是謙遜地退下了。當時王弘（Wáng Hóng）、范泰（Fàn Tài）聽說了僧苞的論議，讚歎他的才思，邀請他交談，並請他住在祇洹寺。他開講各種經典，教化不斷。陳郡（Chénjùn，地名）的謝靈運（Xiè Língyùn）聽聞他的名聲前來拜訪，見到僧苞的神氣更加敬佩。有人問僧苞：『謝靈運這個人怎麼樣？』僧苞說：『謝靈運才華有餘而見識不足，恐怕免不了災禍。』僧苞曾經在路上行走，看見六個強盜被抓捕。僧苞為他們說法，勸他們念觀世音菩薩（Guānshìyīn Púsà）。強盜們在危難之際，唸唸懇切。不久，押送的官吏喝醉了酒，強盜們解開了枷鎖得以逃脫。宋元（Sòng Yuán，朝代）
【English Translation】 English version: Chou Wu Bu Se (酬無不塞, meaning his responses were always satisfactory). He achieved tranquility, reaching his true nature, being humble, understanding, clear, prudent, and possessing the power of thought. Each time he lectured on the Dharma, thousands of people would come with their books to listen. Scholars from all over the country gathered under his tutelage. He recited the 'Small Chapter' of the Lotus Sutra, annotated the Vimalakirti Sutra and the Sutra of the Thoughtful Benefit, and wrote the Brief Records of Nirvana, The Main Points of the Great Perfection of Wisdom Sutra, as well as On Reaching Destiny and eulogies for various Dharma masters. Most of these works circulated in the north, rarely reaching the Jiangnan region. He passed away during the Yuanjia period of the Song Dynasty, at the age of sixty-plus.
釋僧苞 (Shì Sēng Bāo, personal name). He was a native of Jingzhao (京兆, place name). In his youth, he studied under Kumarajiva (Jūmóluóshí) in Guanzhong. During the Yongchu period of the Song Dynasty, he traveled to Northern Xu (Běi Xú, place name) and entered the Huangshan Hermitage (Huángshān Jīngshè, temple name). He then visited the Dharma masters Jing (Jìng) and Ding (Dìng) to further his studies, and there he established a twenty-one-day Universal Worthy Bodhisattva repentance ceremony (Pǔxián zhāichàn, Buddhist ritual). On the seventh day, a white swan flew and landed in front of the seat of Samantabhadra Bodhisattva (Pǔxián Púsà), and only left after the incense offering was completed. On the evening of the twenty-first day, four people dressed in yellow robes circled the pagoda several times and suddenly disappeared. Sēng Bāo had aspirations and integrity from a young age, coupled with these auspicious omens, his determination became even stronger. He recited over ten thousand words of scripture daily and prostrated hundreds of times to the Buddha. Later, he went east to the capital city (Jīngshī, place name), just in time for the opening lecture at Qihuan Temple (Qíhuán Sì, temple name). Monks and believers gathered like clouds, and scholars and commoners filled the seats. Sēng Bāo had just arrived, and people did not recognize him, so he rode a donkey to watch. His clothes were dirty and worn, and his face was covered in dust. The hall was already crowded, so he sat on the donkey saddle outside the door to listen to the lecture. The Dharma master on the high seat had just finished posing the question, and Sēng Bāo was about to speak when the Dharma master asked: 'What is the name of this guest monk?' He replied, 'My name is Sēng Bāo.' He asked again, 'What do you bao (苞, encompass)?' He replied, 'The person on the high seat can also be encompassed by me.' Then there were several rounds of questions and answers, all of which were beyond the thinking ability of those famous scholars. The Dharma master on the high seat could not refute his words, so he humbly stepped down. At that time, Wang Hong (Wáng Hóng) and Fan Tai (Fàn Tài) heard about Sēng Bāo's arguments, praised his talent and thinking, invited him to converse, and invited him to stay at Qihuan Temple. He lectured on various scriptures, and his teachings continued. Xie Lingyun (Xiè Língyùn) of Chenjun (Chénjùn, place name) heard of his reputation and came to visit, and was even more impressed when he saw Sēng Bāo's spirit. Someone asked Sēng Bāo: 'What do you think of Xie Lingyun?' Sēng Bāo said: 'Xie Lingyun has talent to spare but lacks insight, and I am afraid he will not avoid disaster.' Sēng Bāo once saw six robbers being arrested on the road. Sēng Bāo spoke the Dharma for them, advising them to recite the name of Avalokitesvara Bodhisattva (Guānshìyīn Púsà). The robbers, in their moment of danger, recited earnestly. Soon, the escorting officials got drunk, and the robbers broke free from their shackles and escaped. Song Yuan (Sòng Yuán, dynasty)
嘉中卒。時瓦官又有釋法和者。亦精通數論致譽當時。為宋高祖所重。敕為僧主焉。
釋僧詮。姓張。遼西海陽人。少游燕齊遍學外典。弱冠方出家復精煉三藏。為北土學者之宗。後過江止京師。鋪筵大講。化洽江南。吳郡張恭請還吳講說。姑蘇之士並慕德歸心。初止閑居寺。晚憩虎丘山。詮先於黃龍國造丈六金像。入吳又造人中金像。置於虎丘山之東寺。詮性好檀施周贍貧乏。清確自守居無兼幣。后平昌孟顗于餘杭立方顯寺。請詮居之。率眾翹勤禪禮無輟。看尋苦至。遂乃失明。而策厲彌精講授不廢。吳國張暢張敷譙國戴颙戴勃並慕德結交。崇以師禮。詮后暫游臨安縣投董功曹家。功曹者清信弟子也。詮投止少時便遇疾甚篤。而常見所造之像來在西壁。又見諸天童子皆來侍病。弟子法朗夢見一臺數人捧之。問何所去。答云。迎詮法師。明旦果卒。縣令阮尚之使葬白土山郭文舉之冢右。以擬梁鴻之附要離也。特進王裕及高士戴颙。至詮墓所刻石立碑。唐思賢造文。張敷作誄。
釋曇鑒。姓趙。冀州人。少出家事竺道祖為師。蔬食布衣律行精苦。學究群經兼善數論聞什公在關。杖策從學。什常謂鑒為一聞持人。后遊方宣化。達自荊州止江陵辛寺。年登耳順勵行彌潔。常愿生安養瞻覲彌陀。后弟子僧濟辭往上
【現代漢語翻譯】 現代漢語譯本：嘉中去世后，當時瓦官寺還有一位名叫釋法和的僧人，也精通數論，名聲顯赫，受到宋高祖的器重，下令讓他擔任僧官之長。
釋僧詮，俗姓張，是遼西海陽人。他年輕時遊學燕、齊一帶，廣泛學習儒家經典。二十歲左右才出家，又精研佛家三藏經典，成為北方學者的宗師。後來他來到南方，住在京師（今南京），廣開講席，教化遍及江南。吳郡的張恭邀請他回到吳地講經說法，姑蘇一帶的士人都仰慕他的德行而歸心向佛。他最初住在閑居寺，晚年則住在虎丘山。僧詮先前在黃龍國建造了一尊一丈六尺高的金像，來到吳地后又建造了一尊真人大小的金像，安置在虎丘山的東寺。僧詮天性喜好佈施，賙濟貧困，清廉自守，居所沒有多餘的錢財。後來平昌的孟顗在餘杭建立了方顯寺，邀請僧詮去那裡居住。僧詮帶領大眾勤奮地禪修禮佛，從不懈怠，看經尋義，刻苦鉆研，以至於雙目失明。但他更加勉勵自己，講經授課從不停止。吳國的張暢、張敷，譙國的戴颙、戴勃都仰慕他的德行，與他結交，以師禮待之。僧詮後來曾到臨安縣，住在董功曹的家中。這位董功曹是虔誠的信徒。僧詮在他家住了不久，就得了重病，常常看見自己所造的佛像出現在西墻上，又看見諸天童子都來侍奉他。弟子法朗夢見一臺車，有幾個人抬著它，問他們要去哪裡，回答說：『迎接詮法師。』第二天，僧詮果然去世。縣令阮尚之命人將他安葬在白土山郭文舉的墓地右側，比作梁鴻依附要離。特進王裕及高士戴颙，來到僧詮的墓地，刻石立碑，唐思賢撰寫碑文，張敷作誄文。
釋曇鑒，俗姓趙，是冀州人。他從小出家，拜竺道祖為師。他吃素食，穿布衣，嚴守戒律，修行精苦，精通各種經典，兼通數論。聽說鳩摩羅什（Kumarajiva）在關中，就拄著枴杖前去求學。鳩摩羅什常常稱讚曇鑒是『一聞持人』。後來他四處遊方宣揚佛法，到達荊州，住在江陵辛寺。年過六十，修行更加精進。他常常發願往生安養凈土，瞻仰阿彌陀佛（Amitabha）。後來，弟子僧濟向他告辭，要前往上
【English Translation】 English version: After Jiazhong passed away, there was also a monk named Shi Fahe at Waguan Temple at that time. He was also proficient in mathematics and highly regarded, and was valued by Emperor Gaozu of the Song Dynasty, who ordered him to be the head of the monastic community.
Shi Sengquan, whose secular surname was Zhang, was a native of Haiyang in Liaoxi. In his youth, he traveled and studied in Yan and Qi, extensively learning Confucian classics. He became a monk around the age of twenty and devoted himself to studying the Buddhist Tripitaka, becoming a master for scholars in the north. Later, he came to the south and resided in the capital (present-day Nanjing), where he widely opened lecture halls, and his teachings spread throughout Jiangnan. Zhang Gong of Wujun invited him back to Wu to preach the Dharma, and the scholars of Gusu admired his virtue and turned to Buddhism. He initially resided in Xianju Temple and later in his years at Tiger Hill. Sengquan had previously built a sixteen-foot-tall golden statue in the country of Huanglong, and after arriving in Wu, he built another golden statue of human size, which was placed in the East Temple of Tiger Hill. Sengquan was naturally fond of giving alms and helping the poor, and he was honest and self-disciplined, with no extra money in his residence. Later, Meng Yi of Pingchang established Fangxian Temple in Yuhang and invited Sengquan to reside there. Sengquan led the community in diligent meditation and worship of the Buddha, never slacking, studying the scriptures diligently, to the point of losing his sight. But he encouraged himself even more, and never stopped lecturing and teaching. Zhang Chang and Zhang Fu of Wu, and Dai Yong and Dai Bo of Qiao, all admired his virtue and befriended him, treating him with the respect of a teacher. Sengquan later traveled to Lin'an County and stayed at the home of Dong Gongcao. This Dong Gongcao was a devout believer. Sengquan fell seriously ill shortly after staying at his home, and often saw the Buddha statue he had made appearing on the west wall, and also saw heavenly children coming to attend to him. The disciple Falang dreamed of a cart, with several people carrying it, and asked them where they were going, and they replied: 'Welcoming Dharma Master Quan.' The next day, Sengquan indeed passed away. County Magistrate Ruan Shangzhi ordered him to be buried to the right of Guo Wenju's tomb on Baitushan, comparing him to Liang Hong attaching himself to Yaoli. Special Envoy Wang Yu and high-minded scholar Dai Yong came to Sengquan's tomb, carved a stone and erected a monument, with Tang Sixian writing the inscription and Zhang Fu composing the eulogy.
Shi Tanjian, whose secular surname was Zhao, was a native of Jizhou. He became a monk at a young age, taking Zhu Daozu as his teacher. He ate vegetarian food, wore cloth clothes, strictly observed the precepts, and practiced diligently. He was proficient in various scriptures and also skilled in mathematics. Hearing that Kumarajiva was in Guanzhong, he went to study with him, leaning on his staff. Kumarajiva often praised Tanjian as 'one who remembers everything he hears'. Later, he traveled around preaching the Dharma, reaching Jingzhou and residing in Xin Temple in Jiangling. After the age of sixty, his practice became even more diligent. He often vowed to be reborn in the Pure Land of Bliss and to behold Amitabha. Later, the disciple Sengji bid farewell to him, wanting to go to the upper
明。鑒云。汝去乃佳恐不復相見。因委曲疏受付囑。至夜與諸耆老共敘無常。言甚切至。既夜各各還房。鑒獨留步廊下至三更。沙彌僧愿請還房。鑒曰。汝但眠不須復來。至明旦弟子慧嚴依常問訊。見合掌平坐而口不言。迫就察之實乃已卒。身體柔軟香潔倍常。因申而殮焉。春秋七十。吳郡張辯作傳並贊。贊曰。披荔逞芬。握瑾表潔。渾渾法師。弗淄弗涅。暐曄初辰。條蔚暮節。神遊智往。豈伊實訣。時江陵又有釋道海北州釋慧龕東州釋慧恭淮南釋曇泓東轅山釋道廣弘農釋道光等。並愿生安養臨終祥瑞焉。
釋慧安。未詳是何人。蔬食精苦。學通經義兼能善說。又以專戒見稱。誦經四十餘萬言。止廬山陵雲寺。學徒云聚千里從風。常捉一杖云。是西域僧所施。杖光色灼徹亦頗有香氣。上有梵書人莫能識。后入關詣羅什捉杖自隨。什見杖驚曰。此杖乃在此間耶。因譯其字云。本生天竺娑羅林。南方喪亂草付興后得羅什道教隆。安后以杖嚫外國僧波沙那。那赍還西域。安以宋元嘉中卒于山寺。
釋曇無成。姓馬。扶風人。家世避難移居黃龍。年十三出家履業清正神悟絕倫。未及具戒便精往復。聞什公在關。負笈從之。既至見什。什問。沙彌何能遠來。答曰。聞道而至。什大善之。於是經停務學慧業愈深。姚興
【現代漢語翻譯】 現代漢語譯本： 明鑑（Ming Jian）：鑒云說：『你離開是好的，恐怕我們不會再見面了。』於是詳細地囑託後事。到了晚上，與各位耆老一同敘說無常的道理，言辭非常懇切。夜晚各自回到房間后，鑒獨自留在步廊下直到三更。沙彌僧愿請他回房，鑒說：『你只管睡，不必再來了。』到了第二天早上，弟子慧嚴像往常一樣問候，看見他合掌端坐，口不能言。靠近仔細觀察，確實已經去世了，身體柔軟，香氣比平時更濃。於是為他穿衣入殮。享年七十歲。吳郡的張辯為他作傳並寫了讚語。讚語說：『像披著荔枝展現芬芳，像握著美玉表明純潔。渾厚的法師，不被污染也不被磨滅。光輝燦爛如初升的太陽，枝條茂盛如晚年的松柏。精神遨遊于智慧之境，難道僅僅是訣別而已嗎？』當時江陵有釋道海（Shi Daohai），北州有釋慧龕（Shi Huikan），東州有釋慧恭（Shi Huigong），淮南有釋曇泓（Shi Tanhong），東轅山有釋道廣（Shi Daoguang），弘農有釋道光（Shi Daoguang）等人，都發愿往生安養凈土，臨終時都出現了吉祥的徵兆。
釋慧安（Shi Huian）：不清楚是什麼地方人。生活簡樸，刻苦修行，精通經義，並且善於說法。又以嚴守戒律而聞名。誦經四十多萬字。住在廬山的陵雲寺。學徒像云一樣聚集，千里迢迢前來學習。常常拿著一根手杖，說：『這是西域僧人所贈送的。』手杖光彩照人，而且頗有香氣。上面有梵文，沒有人能夠認識。後來入關前往羅什（Luoshi）處，拿著手杖跟隨。羅什見到手杖驚訝地說：『這根手杖竟然在這裡嗎？』於是翻譯上面的文字說：『原本生長在天竺（Tianzhu）娑羅林（Suoluolin）。南方喪亂，草寇興起，後來羅什弘揚佛法。』慧安後來把手杖贈送給外國僧人波沙那（Boshena）。波沙那帶著手杖返回西域。慧安在宋元嘉年間去世于山寺。
釋曇無成（Shi Tanwucheng）：姓馬，是扶風人。因為家族爲了躲避戰亂而遷居到黃龍。十三歲出家，行為清正，悟性超群。沒有受具足戒就已經精通佛法。聽說鳩摩羅什（Jiumoluoshi）在關中，就揹著書箱前去學習。到達后見到鳩摩羅什，鳩摩羅什問：『沙彌為何遠道而來？』回答說：『聞道而來。』鳩摩羅什非常讚賞他。於是留下來學習，智慧越來越深。姚興（Yao Xing）
【English Translation】 English version: Ming Jian: Jianyun said, 'It is good for you to leave, I am afraid we will not meet again.' So he meticulously entrusted his affairs. In the evening, he talked about impermanence with the elders, his words were very earnest. After returning to their rooms at night, Jian stayed alone under the veranda until the third watch. The novice monk Seng Yuan asked him to return to his room, Jian said, 'You just sleep, you don't need to come again.' The next morning, the disciple Huiyan greeted him as usual, and saw him sitting upright with his palms together, unable to speak. Upon closer inspection, he had indeed passed away, his body was soft and fragrant, more so than usual. So they dressed him and placed him in a coffin. He was seventy years old. Zhang Bian of Wujun wrote his biography and eulogy. The eulogy said, 'Like wearing lychees showing fragrance, like holding jade showing purity. The profound Dharma master, not polluted nor worn away. Bright and radiant like the rising sun, branches lush like the pine trees in old age. The spirit travels in the realm of wisdom, is it just a farewell?' At that time, there was Shi Daohai in Jiangling, Shi Huikan in Beizhou, Shi Huigong in Dongzhou, Shi Tanhong in Huainan, Shi Daoguang in Dongyuan Mountain, and Shi Daoguang in Hongnong, all of whom vowed to be reborn in the Pure Land of Bliss, and auspicious signs appeared at the time of their death.
Shi Huian: It is not clear where he was from. He lived a simple and austere life, was well-versed in the scriptures, and was good at preaching. He was also known for strictly observing the precepts. He recited more than 400,000 words of scriptures. He lived in Lingyun Temple on Mount Lu. Disciples gathered like clouds, traveling thousands of miles to learn from him. He often carried a staff, saying, 'This was given by a monk from the Western Regions.' The staff was radiant and fragrant. There were Sanskrit characters on it that no one could recognize. Later, he entered the pass and went to Luoshi (Kumarajiva), carrying the staff with him. When Luoshi saw the staff, he was surprised and said, 'Is this staff here?' So he translated the words on it, saying, 'Originally grew in the Salar forest of Tianzhu (India). The south was in chaos, and bandits rose up, later Luoshi promoted Buddhism.' Later, Huian gave the staff to the foreign monk Boshena. Boshena took the staff back to the Western Regions. Huian died in the mountain temple during the Yuanjia period of the Song Dynasty.
Shi Tanwucheng: His surname was Ma, and he was from Fufeng. His family moved to Huanglong to avoid the war. He became a monk at the age of thirteen, his behavior was pure and upright, and his understanding was extraordinary. Before receiving the full precepts, he was already proficient in Buddhism. Hearing that Jiumoluoshi (Kumarajiva) was in Guanzhong, he carried his books and went to study with him. When he arrived and saw Jiumoluoshi, Jiumoluoshi asked, 'Why did the novice come from afar?' He replied, 'I came to hear the Dharma.' Jiumoluoshi greatly appreciated him. So he stayed to study, and his wisdom deepened. Yao Xing
謂成曰。馬季長碩學高明素驕當世。法師故當不爾。答曰。以道伏心為除此過。興甚異之。供事殷厚。姚祚將亡關中危擾。成乃憩于淮南中寺。涅槃大品常更互講說。受業二百餘人。與顏延之何尚之共論實相往復彌晨。成乃著實相論。又著明漸論。宋元嘉中卒。春秋六十有四。時中寺復有曇冏者。與成同學齊名。為宋臨川康王義慶所重。
釋僧含。不知何許人。幼而好學篤志經史及天文算術。長通佛義數論兼明。尤善大涅槃。常講說不輟。元嘉七年新興太守陶仲祖立靈味寺。欽含風軌請以居之。含勖眾清謹三業無虧。后西遊歷陽弘贊正法。江左道俗響附如林。時任城彭丞著無三世論。含乃作神不滅論以抗之。使夫見聞之者莫不將墜而更興矣。又著聖智圓鑒論無生論法身論業報論及法華宗論等。皆傳於世。頃之南遊九江大闡經法。瑯瑘顏峻時為南中郎記室參軍。隨鎮潯陽。與含深相器重造必終日。含嘗密謂峻曰。如令讖緯不虛者。京師尋有禍亂。真人應符屬在殿下。檀越善以緘之。俄而元兇構逆。世祖龍飛。果如其言也。后平康無疾。忽告眾辭別。至乎明晨奄然已化。時人謂之知命。時又有釋道含者。亦學解有功。著釋異十論云。
釋僧徹。姓王。本太原晉陽人。少孤兄弟二人寓居襄陽。徹年十六入廬山造
【現代漢語翻譯】 現代漢語譯本： 成反駁道：『馬季長（姓名，具體指誰需要根據上下文確定）學識淵博，才智高超，向來在世人面前自負。法師您應該不是這樣吧。』答道：『我用佛法來降伏內心，正是爲了去除這種過失。』興對此非常驚異，於是以豐厚的待遇供養他。姚祚（姓名，具體指誰需要根據上下文確定）將要去世，關中地區局勢危急動盪，成便在淮南中寺安頓下來。《涅槃經》和《大品般若經》經常交替講說，有二百多名學生。他與顏延之（姓名）和何尚之（姓名）一起討論實相，常常從早到晚。成於是撰寫了《實相論》，又撰寫了《明漸論》。宋元嘉年間去世，享年六十四歲。當時中寺還有一位名叫曇冏（姓名）的僧人，與成一起學習，齊名。受到宋臨川康王義慶（封號+姓名）的器重。 釋僧含（姓名），不知道是哪裡人。從小就喜歡學習，專心研究經史以及天文算術。長大后精通佛義，對數論也很明白。尤其擅長《大涅槃經》，經常講說不停。元嘉七年，新興太守陶仲祖（官職+姓名）建立了靈味寺，欽佩僧含的德行，邀請他來居住。僧含勉勵大家清凈謹慎，身口意三業沒有虧缺。後來向西遊歷歷陽，弘揚讚美正法。江左地區的僧人和俗人像樹林一樣紛紛歸附。當時任城彭丞（地名+官職+姓名）撰寫了《無三世論》，僧含於是撰寫了《神不滅論》來反駁他，使得聽到和看到的人沒有不從墮落中重新奮起的。又撰寫了《聖智圓鑒論》、《無生論》、《法身論》、《業報論》以及《法華宗論》等，都流傳於世。不久，向南遊歷九江，大力闡述經法。瑯瑘顏峻（地名+姓名）當時擔任南中郎記室參軍，跟隨鎮守潯陽。與僧含關係深厚，每次拜訪必定整天相處。僧含曾經私下對顏峻說：『如果讖緯之說不虛假的話，京城很快就會發生禍亂，真命天子應驗符命，就在殿下您這裡。您要好好保守這個秘密。』不久，元兇發動叛亂，世祖登基，果然如他所說。後來僧含在平康中無疾而終，忽然告訴眾人告別，到了第二天早晨安然去世。當時的人稱他為知命。當時還有一位名叫釋道含（姓名）的僧人，也學識淵博，著有《釋異十論》。 釋僧徹（姓名），姓王，原本是太原晉陽人。年少時成了孤兒，和兄弟兩人寄居在襄陽。僧徹十六歲時進入廬山造。
【English Translation】 English version: Cheng retorted, 'Ma Jichang (name, specific identity needs context) is erudite and highly intelligent, always arrogant in the eyes of the world. You, Dharma Master, should not be like that.' He replied, 'I use the Dharma to subdue my mind, precisely to eliminate this fault.' Xing was greatly astonished by this and offered him generous support. As Yao Zuo (name, specific identity needs context) was about to pass away and the Guanzhong region was in turmoil, Cheng settled in Zhong Temple in Huainan. He frequently lectured on the Nirvana Sutra and the Mahaprajnaparamita Sutra alternately, with over two hundred students. He discussed the true nature of reality with Yan Yanzhi (name) and He Shangzhi (name), often from morning till night. Cheng then wrote the Treatise on True Nature and also the Treatise on Gradual Enlightenment. He passed away during the Yuanjia era of the Song dynasty at the age of sixty-four. At that time, there was also a monk named Tan Jiong (name) in Zhong Temple, who studied with Cheng and was equally famous. He was highly regarded by Prince Yiqing of Linchuan of the Song dynasty (title + name). The monk Seng Han (name), it is not known where he was from. He loved learning from a young age, dedicating himself to the study of classics, history, astronomy, and mathematics. As he grew older, he became proficient in Buddhist teachings and was also clear about numerology. He was especially skilled in the Mahaparinirvana Sutra, constantly lecturing on it without ceasing. In the seventh year of Yuanjia, Tao Zhongzu (official title + name), the governor of Xinxing, established Lingwei Temple, admiring Seng Han's virtue and inviting him to reside there. Seng Han encouraged everyone to be pure and cautious, with no deficiencies in their body, speech, and mind. Later, he traveled west to Liyang, propagating and praising the true Dharma. Monks and laypeople in the Jiangzuo region flocked to him like a forest. At that time, Peng Cheng (place name + official title + name) of Rencheng wrote the Treatise on the Non-Existence of the Three Times, and Seng Han then wrote the Treatise on the Imperishability of the Spirit to refute him, causing those who heard and saw it to rise again from their fall. He also wrote the Treatise on the Perfect Mirror of Sacred Wisdom, the Treatise on Non-Arising, the Treatise on the Dharmakaya, the Treatise on Karmic Retribution, and the Treatise on the Lotus Sutra School, all of which were passed down to the world. Soon after, he traveled south to Jiujiang, vigorously expounding the sutras. Yan Jun (name) of Langya, who was then serving as a recording secretary in the Southern Headquarters, followed the garrison to Xunyang. He had a deep relationship with Seng Han, and every visit would last all day. Seng Han once secretly said to Yan Jun, 'If the prophecies are not false, there will soon be turmoil in the capital, and the true Son of Heaven will fulfill the prophecy, residing with you, Your Excellency. You must keep this secret well.' Soon after, the chief villain launched a rebellion, and Emperor Shizu ascended the throne, just as he had said. Later, Seng Han passed away peacefully without illness. He suddenly told everyone farewell, and by the next morning, he had passed away peacefully. People at the time called him knowing his fate. At that time, there was also a monk named Shi Dao Han (name), who was also learned and wrote the Ten Treatises on Explaining Differences. The monk Seng Che (name), whose surname was Wang, was originally from Jinyang in Taiyuan. He became an orphan at a young age and lived with his brother in Xiangyang. At the age of sixteen, Seng Che entered Mount Lu to build.
遠公。遠見而異之。問曰。寧有出家意耶。對曰。遠塵離俗固其本心。繩墨镕鈞更唯匠者。遠曰。君能入道當得無畏法門。於是投簪委質從遠受業。遍學眾經尤精波若。又以問道之暇亦厝懷篇牘。至若一賦一詠輒落筆成章。嘗至山南攀松而嘯。於是清風遠集眾鳥和鳴。超然有勝氣。退還咨遠。律制管絃戒絕歌舞。一吟一嘯可得為乎。遠曰。以散亂言之皆為違法。由是乃止。至年二十四遠令講小品。時輩未之許。及登座詞旨明析。聽者無以折其鋒。遠謂之曰。曏者勍敵並無遺力。汝城隍嚴固攻者喪師。反軫能爾。良為未易。由是門人推服焉。遠亡后南遊荊州止江陵城內五層寺。晚移琵琶寺。彭城王義康儀同蕭思話等。並從受戒法。筵請設齋。窮自下饌。宋元嘉二十九年卒。春秋七十。刺史南譙王劉義宣為造墳壙。時荊州上明有釋僧莊者。亦善涅槃及數論。宋孝武初被敕下都。稱疾不赴。
釋曇諦。姓康。其先康居人。漢靈帝時移附中國。獻帝末亂移止吳興。諦父肜嘗為冀州別駕。母黃氏晝寢。夢見一僧呼黃為母。寄一麈尾並鐵鏤書鎮二枚。眠覺見兩物具存。因而懷孕生諦。諦年五歲母以麈尾等示之。諦曰。秦王所餉。母曰。汝置何處。答云不憶。至年十歲出家。學不從師悟自天發。后隨父之樊鄧。遇見關中僧䂮道
【現代漢語翻譯】 現代漢語譯本 遠公（慧遠大師）。慧遠大師看到他，覺得他與衆不同，問道：『你是否有出家的意願？』劉遺民回答說：『遠離塵世，擺脫世俗的束縛，這本來就是我的心願。至於規矩法度，需要由工匠來制定。』慧遠大師說：『你如果能夠入道，就能得到無畏的法門。』於是劉遺民放棄官職，拜慧遠大師為師，學習各種經典，尤其精通般若。他又在問道之餘，也創作文章。至於寫賦作詩，總是下筆成章。他曾經在山南攀著松樹長嘯，於是清風遠揚，眾鳥應和鳴叫，超然有一種勝氣。回來后他請教慧遠大師，『戒律規定禁止管絃樂器和歌舞，那麼吟詩長嘯可以嗎？』慧遠大師說：『如果心懷散亂，那麼一切都是違法的。』於是劉遺民就停止了吟嘯。到二十四歲時，慧遠大師讓他講解《小品般若經》，當時的人們不認可他。等到他登上講座，言辭精闢透徹，聽眾無法駁倒他。慧遠大師對他說：『先前那些強勁的對手，都沒有留下餘力。你的城池堅固，攻打的人必然喪師。劉遺民你能做到這樣，實在不容易。』因此門下弟子都對他推崇信服。慧遠大師去世后，劉遺民南遊荊州，住在江陵城內的五層寺，晚年移居琵琶寺。彭城王劉義康、儀同蕭思話等人，都向他求受戒法，設宴請他齋飯，自己準備簡單的食物。宋元嘉二十九年去世，享年七十歲。刺史南譙王劉義宣為他建造墳墓。當時荊州上明有位名叫釋僧莊的僧人，也擅長《涅槃經》和數論。宋孝武帝初年，被下令前往都城，他稱病沒有赴任。
釋曇諦（僧人名）。姓康，祖先是康居國人。漢靈帝時遷居到中國。獻帝末年戰亂，遷居到吳興。曇諦的父親康肜曾經擔任冀州別駕。他的母親黃氏白天睡覺時，夢見一位僧人稱呼黃氏為母親，並寄來一柄麈尾和兩枚鐵鏤書鎮。醒來后，黃氏發現這兩樣東西都在。因此懷孕生下了曇諦。曇諦五歲時，母親把麈尾等東西給他看。曇諦說：『這是秦王送的。』母親問：『你放在哪裡了？』他回答說不記得了。到十歲時出家，學習佛法不依靠老師，而是天生領悟。後來跟隨父親到樊鄧，遇見了關中的僧人䂮道（僧人名）。
【English Translation】 English version Master Yuan (Master Huiyuan). Master Huiyuan saw him and thought he was different, and asked: 'Do you have the intention to become a monk?' Liu Yimin replied: 'To be far away from the dust and get rid of the shackles of the world, this is originally my wish. As for the rules and regulations, they need to be formulated by craftsmen.' Master Huiyuan said: 'If you can enter the Tao, you will get the fearless Dharma gate.' So Liu Yimin gave up his official position and became a disciple of Master Huiyuan, learning various scriptures, especially proficient in Prajna. He also composed articles in his spare time from asking questions. As for writing fu and poems, he always wrote them down in chapters. He once climbed a pine tree in the south of the mountain and howled, so the breeze spread far away, and the birds responded and chirped, with a transcendent spirit. After returning, he asked Master Huiyuan, 'The precepts stipulate that stringed instruments and singing and dancing are forbidden, so is it okay to chant poems and howl?' Master Huiyuan said: 'If you are distracted, then everything is illegal.' So Liu Yimin stopped chanting and howling. When he was twenty-four years old, Master Huiyuan asked him to explain the 'Smaller Prajnaparamita Sutra', which was not recognized by the people at that time. When he ascended the lecture seat, his words were precise and thorough, and the audience could not refute him. Master Huiyuan said to him: 'Those strong opponents before did not leave any strength. Your city is strong, and those who attack will surely lose their teachers. Liu Yimin, it is not easy for you to do this.' Therefore, the disciples admired and believed in him. After Master Huiyuan passed away, Liu Yimin traveled south to Jingzhou, living in the Five-Story Temple in Jiangling City, and moved to Pipa Temple in his later years. Prince Yikang of Pengcheng, Yitong Xiao Sihua and others all sought the precepts from him, held banquets and invited him to vegetarian meals, preparing simple food themselves. He passed away in the twenty-ninth year of the Yuanjia era of the Song Dynasty, at the age of seventy. Liu Yixuan, the governor of Nanqiao, built a tomb for him. At that time, there was a monk named Shi Sengzhuang in Shangming, Jingzhou, who was also good at the 'Nirvana Sutra' and number theory. In the early years of Emperor Xiaowu of the Song Dynasty, he was ordered to go to the capital, but he claimed to be ill and did not go.
Shi Tandi (name of a monk). His surname was Kang, and his ancestors were from the country of Kangju. During the reign of Emperor Ling of the Han Dynasty, they moved to China. At the end of Emperor Xian's reign, due to the chaos of war, they moved to Wuxing. Kang Rong, Tandi's father, once served as the Biejia of Jizhou. His mother, Huang, dreamed of a monk calling Huang his mother and sending a duster and two iron-carved paperweights while sleeping during the day. After waking up, Huang found that the two things were there. Therefore, she became pregnant and gave birth to Tandi. When Tandi was five years old, his mother showed him the duster and other things. Tandi said: 'This was given by the King of Qin.' His mother asked: 'Where did you put it?' He replied that he didn't remember. When he was ten years old, he became a monk, learning the Dharma without relying on a teacher, but with innate understanding. Later, he followed his father to Fandeng and met the monk Dao (name of a monk) from Guanzhong.
人。忽喚䂮名。䂮曰。童子何以呼宿老名。諦曰。曏者忽言。阿上是諦沙彌。為眾僧采菜被野豬所傷。不覺失聲耳。䂮經為弘覺法師弟子。為僧采菜被野豬所傷。䂮初不憶此。乃詣諦父。諦父具說本末。並示書鎮麈尾等。䂮乃悟而泣曰。即先師弘覺法師也。師經為姚萇講法華。貧道為都講。姚萇餉師二物。今遂在此。追計弘覺捨命。正是寄物之日。復憶采菜之事彌深悲仰。諦后遊覽經籍遇目斯記。晚入吳虎丘寺。講禮易春秋各七遍。法華大品維摩各十五遍。又善屬文翰。集有六卷。亦行於世。性愛林泉。后還吳興。入故章崑崙山。閑居澗飲二十餘載。以宋元嘉末卒于山舍。春秋六十餘。
釋僧導。京兆人。十歲出家從師受業。師以觀世音經授之。讀竟咨師。此經有幾卷。師欲試之。乃言。止有此耳。導曰。初云爾時無盡意。故知爾前已應有事。師大悅之。授以法華一部。於是晝夜看尋粗解文義。貧無油燭常採薪自照。至年十八博讀轉多。氣干雄勇神機秀髮。形止方雅舉動無忤。僧睿見而奇之。問曰。君于佛法且欲何愿。導曰。且愿為法師作都講。睿曰。君方當爲萬人法主。豈肯對揚小師乎。迄受具戒識洽愈深。禪律經論達自心抱。姚興欽其德業。友而愛焉。入寺相造。乃同輦還宮。及什公譯出經論。並參議詳定
【現代漢語翻譯】 現代漢語譯本： 一人忽然呼喚䂮（音同『虛』，人名）的名字。䂮說：『童子為何呼喚老朽的名字？』諦（音同『帝』，人名）說：『剛才忽然說，阿上（對長輩的稱呼）是諦沙彌（小和尚的名字），為眾僧采菜時被野豬所傷，不覺失聲罷了。』䂮曾經是弘覺法師（法師名號）的弟子，為僧眾采菜時被野豬所傷。䂮起初不記得此事，於是前往諦的父親那裡。諦的父親詳細說了事情的來龍去脈，並展示了書鎮、麈尾（拂塵）等物。䂮這才醒悟而哭泣說：『這就是先師弘覺法師啊。』老師曾經為姚萇（人名，後秦皇帝）講解《法華經》，貧道（謙稱）擔任都講（經師的助手）。姚萇贈送老師兩件物品，現在竟然在這裡。追算弘覺捨命的日子，正是寄放物品的那天。再次回憶起采菜之事，更加悲傷仰慕。諦後來遊覽經籍，看過就能記住。晚年進入吳（地名）的虎丘寺。講解《禮》、《易》、《春秋》各七遍，《法華經》、《大品般若經》、《維摩詰經》各十五遍。又擅長寫作文章，彙集有六卷，也在世上流傳。䂮林泉（晚年）又回到吳興（地名），進入原來的章崑崙山。在山澗邊隱居飲水二十多年，在宋元嘉末年死於山中的住所，享年六十多歲。
釋僧導（法師名號），京兆（地名）人。十歲出家跟隨老師學習。老師用《觀世音經》教他。讀完后詢問老師：『這部經有幾卷？』老師想試探他，就說：『只有這一卷。』僧導說：『開頭說「爾時無盡意（菩薩名）」，由此可知在這之前應該已經有事發生。』老師非常高興，就傳授給他一部《法華經》。於是他日夜閱讀，大致理解了文義。因為貧窮沒有油燈，常常採柴來照明。到十八歲時，廣泛閱讀了很多書籍。氣概雄壯勇敢，神思敏捷秀髮。容貌端正文雅，舉止沒有不合禮儀的地方。僧睿（法師名號）見到他後感到驚奇，問道：『你對於佛法有什麼願望？』僧導說：『我希望為法師擔任都講。』僧睿說：『你將來應當成為萬人敬仰的法主，怎麼肯做小師的助手呢？』等到受了具足戒后，見識更加淵博深刻。禪定、戒律、經論都通達於心。姚興（人名，後秦皇帝）欽佩他的德行，像朋友一樣愛護他。進入寺廟拜訪，就一同乘車回宮。等到鳩摩羅什（法師名號）翻譯出經論，都參與商議審定。
【English Translation】 English version: A person suddenly called out 䂮's (Xu, a name) name. 䂮 said, 'Young man, why do you call out the name of an old man like me?' Di (a name) said, 'Just now, I suddenly said that Ashang (a term of respect for elders) is the novice Di, who was injured by a wild boar while picking vegetables for the monks, and I lost my voice unconsciously.' 䂮 was once a disciple of Dharma Master Hongjue (a Dharma Master's title), and was injured by a wild boar while picking vegetables for the monks. 䂮 initially did not remember this, so he went to Di's father. Di's father explained the whole story in detail, and showed him things like a paperweight and a horsetail whisk. 䂮 then realized and cried, saying, 'This is my former teacher, Dharma Master Hongjue.' The teacher once lectured on the Lotus Sutra for Yao Chang (a person's name, Emperor of Later Qin), and I (a humble term) served as the assistant lecturer. Yao Chang presented the teacher with two items, which are now here. Recalling the day Hongjue gave up his life, it was exactly the day the items were sent. Remembering the vegetable picking incident again, he became even more saddened and admired. Later, Di traveled through scriptures and remembered everything he saw. In his later years, he entered the Tiger Hill Temple in Wu (a place name). He lectured on the Book of Rites, the Book of Changes, and the Spring and Autumn Annals seven times each, and the Lotus Sutra, the Mahaprajnaparamita Sutra, and the Vimalakirti Sutra fifteen times each. He was also good at writing articles, and a collection of six volumes was circulated in the world. 䂮 Linquan (his later years) returned to Wuxing (a place name) and entered the former Zhang Kunlun Mountain. He lived in seclusion by the mountain stream for more than twenty years, and died in his mountain dwelling at the end of the Yuanjia era of the Song Dynasty, at the age of sixty.
The monk Sengdao (a Dharma Master's title) was from Jingzhao (a place name). He became a monk at the age of ten and followed his teacher to study. The teacher taught him the Avalokitesvara Sutra. After reading it, he asked the teacher, 'How many volumes are there in this sutra?' The teacher wanted to test him, so he said, 'There is only this one.' Sengdao said, 'The beginning says 'At that time, the Bodhisattva Inexhaustible Intent,' so it can be known that something must have happened before this.' The teacher was very happy and taught him a copy of the Lotus Sutra. So he read it day and night, and roughly understood the meaning of the text. Because he was poor and had no oil lamps, he often collected firewood to light his way. By the age of eighteen, he had read many books extensively. His spirit was strong and brave, and his mind was quick and intelligent. His appearance was dignified and elegant, and his behavior was impeccable. The monk Sengrui (a Dharma Master's title) was surprised when he saw him and asked, 'What is your wish for the Buddha Dharma?' Sengdao said, 'I wish to serve as an assistant lecturer for the Dharma Master.' Sengrui said, 'You should become a Dharma Lord admired by ten thousand people in the future, how can you be willing to be an assistant to a small teacher?' After receiving the full precepts, his knowledge became even more profound. He understood meditation, precepts, sutras, and treatises in his heart. Yao Xing (a person's name, Emperor of Later Qin) admired his virtue and loved him like a friend. He entered the temple to visit him and returned to the palace together in a chariot. When Kumarajiva (a Dharma Master's title) translated the sutras and treatises, he participated in the discussion and review.
。導既素有風神。又值關中盛集。於是謀猷眾典博採真俗。乃著成實三論義疏及空有二諦論等。后宋高祖西伐長安。擒獲偽主蕩清關內。既素籍導名。乃要與相見。謂導曰。相望久矣。何其流滯殊俗。答云。明公蕩一九有鳴鑾河洛。此時相見不亦善乎。高祖旋旆東歸留子桂陽公義真鎮關中。臨別謂導曰。兒年小留鎮。愿法師時能顧懷。義真后為西虜勃勃赫連所逼。出自關南中途擾敗。醜虜乘兇追騎將及。導率弟子數百人遏于中路。謂追騎曰。劉公以此子見托貧道。今當以死送之。會不可得不煩相追。群𡨥駭其神氣。遂回鋒而反。義真走竄于草。會其中兵段宏。卒以獲免。蓋由導之力也。高祖感之。因令子侄內外師焉。后立寺于壽春。即東山寺也。常講說經論。受業千有餘人。會虜俄滅佛法。沙門避難投之者數百。悉給衣食。其有死於虜者。皆設會行香。為之流涕哀慟。至孝武帝升位。遣使徴請。導翻然應詔。止於京師中興寺。鑾輿降蹕躬出候迎。導以孝建之初三綱更始。感事懷惜。悲不自勝。帝亦哽咽良久。即敕于瓦官寺開講維摩。帝親臨幸公卿必集。導登高座曰。昔王宮託生雙樹現滅。自爾以來歲逾千載。淳源永謝澆風不追。給苑丘墟鹿園蕪穢。九十五種以趣下為升高。三界群生以火宅為凈國。豈知上聖流涕大士棲
【現代漢語翻譯】 現代漢語譯本： 道安（Dao An）向來以風度神采著稱，又正值關中地區人才濟濟。於是，他廣泛採納各種謀略和典籍，既有真實的，也有世俗的，著成了《成實三論義疏》以及《空有二諦論》等著作。後來，宋高祖西征長安，擒獲了偽政權的君主，平定了關中地區。因為早就聽聞道安的名聲，就要求與他相見，對道安說：『我仰慕您很久了，為什麼您一直流落在異族之地？』道安回答說：『明公您平定天下，使車駕巡幸河洛地區，此時相見不是很好嗎？』宋高祖率軍東歸，留下兒子桂陽公劉義真鎮守關中。臨別時，他對道安說：『我兒子年幼，留在這裡鎮守，希望法師您能時常關照他。』劉義真後來被西方的胡人勃勃赫連所逼迫，從關南逃出，中途遭遇擾亂而潰敗。醜惡的胡人趁機追趕，追兵將要趕上。道安率領數百名弟子，在中途阻截追兵，對追兵說：『劉公將這個孩子託付給我，我應當用生命護送他。如果一定要追趕，那就不要怪我不客氣了。』追兵們驚駭于道安的神態氣勢，於是調轉方向返回。劉義真逃竄到草叢中，遇到了其中的士兵段宏，最終得以倖免。這都是道安的力量啊。宋高祖對此非常感激，於是讓自己的子侄內外都拜道安為師。後來在壽春建立了寺廟，就是東山寺。道安常常講說經論，接受他教導的有一千多人。後來，胡人政權滅亡了佛法，沙門們爲了躲避災難投奔道安的有數百人，道安都供給他們衣食。那些死於胡人政權統治下的僧人，道安都為他們設立佛事，焚香，為他們流淚哀慟。到了孝武帝即位，派遣使者徵召道安。道安立即應詔，住在京師的中興寺。皇帝親自駕臨，親自出迎。道安因為孝建初年三綱（指僧綱、寺綱、維那綱）重新開始，感慨往事，悲傷不已。皇帝也哽咽了很久。隨即下令在瓦官寺開講《維摩詰經》。皇帝親自駕臨，公卿大臣必定聚集。道安登上高座說：『過去佛陀在王宮託生，在雙樹下示現涅槃，自從那時以來，已經過去了一千多年。純正的源頭已經永遠消失，淳樸的風氣無法追回。給孤獨園變成了廢墟，鹿野苑也長滿了雜草。九十五種外道以墮落為昇華，三界眾生以火宅為凈土。』哪裡知道上聖流淚，大士棲息的地方呢？
【English Translation】 English version: Dao An (Dao An) was known for his refined demeanor and charisma, and it was also a time of great gathering of talents in Guanzhong. Therefore, he widely adopted various strategies and classics, both real and secular, and wrote 'Commentary on the Three Treatises of the Satyasiddhi School' (Chengshi Sanlun Yishu) and 'Treatise on the Two Truths of Emptiness and Existence' (Kongyou Erdi Lun), etc. Later, Emperor Gaozu of the Song Dynasty launched a western expedition to Chang'an, captured the ruler of the pseudo-regime, and pacified the Guanzhong region. Because he had long heard of Dao An's reputation, he requested to meet him and said to Dao An, 'I have admired you for a long time, why have you been lingering in foreign lands?' Dao An replied, 'Your Majesty has pacified the world and made the imperial carriage tour the Heluo region. Isn't it good to meet at this time?' Emperor Gaozu of the Song Dynasty led his army back east, leaving his son, Duke Guiyang, Liu Yizhen, to guard Guanzhong. Before parting, he said to Dao An, 'My son is young and left here to guard. I hope that the Dharma Master can often take care of him.' Liu Yizhen was later forced by the Western barbarian Bo Bo Helian and fled from Guannan, encountering disturbances and defeat along the way. The ugly barbarians took the opportunity to pursue, and the pursuing soldiers were about to catch up. Dao An led hundreds of disciples to intercept the pursuing soldiers on the way and said to the pursuing soldiers, 'Duke Liu entrusted this child to me, and I should protect him with my life. If you must pursue, then don't blame me for being impolite.' The pursuing soldiers were shocked by Dao An's demeanor and momentum, so they turned around and returned. Liu Yizhen fled into the bushes and met the soldier Duan Hong, who eventually escaped. This was all due to Dao An's power. Emperor Gaozu of the Song Dynasty was very grateful for this, so he made his nephews and nieces, both inside and outside the court, worship Dao An as their teacher. Later, a temple was built in Shouchun, which is Dongshan Temple. Dao An often lectured on scriptures and treatises, and there were more than a thousand people who received his teachings. Later, the barbarian regime destroyed Buddhism, and hundreds of monks sought refuge with Dao An to avoid disaster. Dao An provided them with food and clothing. For those monks who died under the rule of the barbarian regime, Dao An set up Buddhist services, burned incense, and wept for them. When Emperor Xiaowu ascended the throne, he sent envoys to summon Dao An. Dao An immediately responded to the edict and stayed at Zhongxing Temple in the capital. The emperor personally arrived and greeted him in person. Dao An, because the three pillars (referring to the Sangha Leader, Temple Leader, and Disciplinarian) were restarted at the beginning of the Xiaojian era, was filled with emotion and sorrow. The emperor also choked for a long time. Immediately, he ordered the 'Vimalakirti Sutra' to be lectured at Waguan Temple. The emperor personally attended, and the ministers were sure to gather. Dao An ascended the high seat and said, 'In the past, the Buddha was born in the royal palace and manifested Nirvana under the twin trees. Since then, more than a thousand years have passed. The pure source has disappeared forever, and the simple customs cannot be recovered. Jetavana Vihara has become ruins, and Mrigadava has grown weeds. The ninety-five kinds of heretics take falling as rising, and the sentient beings of the three realms take the burning house as a pure land.' How do they know where the holy ones shed tears and the great beings dwell?
惶者哉。因潛然泫淚。四眾為之改容。又謂帝曰。護法弘道莫先帝王。陛下若能運四等心矜危勸善。則此沙石瓦礫便為自在天宮。帝稱善久之。坐者咸悅。后辭還壽春卒于石澗。春秋九十有六。時有沙門僧因。亦當世名匠。與導相次。或問因云。法師與導公孰愈。答云。吾與僧導同師什公。準之孔門則導公入室吾可升堂。導有弟子僧威僧音等。並善成實。
釋道汪。姓潘。長樂人。幼隨叔在京。年十三投廬山遠公出家。研綜經律雅善涅槃。蔬食數十餘年。嘗行梁州。道為羌賊所圍垂失衣缽。汪與弟子數人誓心共念觀世音。有頃覺如雲務者覆汪等身。群盜推索不見。於是獲免。后聞河間玄高法師禪慧深廣。欲往從之。中路值吐谷渾之難。遂不果行。於是旋于成都。徴士費文淵初從受業。乃立寺于州城西北。名曰祇洹。化行巴蜀譽洽朝野。梁州刺史申坦與汪有舊。坦后致故。汪將往省之。仍欲停彼。費文淵乃上書刺史張悅曰。道汪法師識行清白風霜彌峻。卓爾不群確焉難拔。近聞梁州遣迎承教旨許去。闔境之論。僉曰非宜。鄙州邊荒僧尼出萬。禪戒所資一焉是賴。豈可水失其珠山亡其玉。愿鑒九俗之誠令四輩有憑也。悅即敦留遂不果行。悅還都具向宋孝武。述汪德行。帝即敕令迎接為中興寺主。汪乃因悅固辭以疾。
【現代漢語翻譯】 現代漢語譯本：多麼令人惶恐啊！因此悄然流淚，在場的四眾弟子都為之變色。他又對皇帝說：『護持佛法，弘揚佛道，沒有比帝王更重要的了。陛下如果能夠運用慈、悲、喜、舍四種平等心，憐憫危難，勸導向善，那麼這些沙石瓦礫就會變成自在天宮。』皇帝稱讚了很久，在座的人都非常高興。後來他告辭返回壽春，在石澗去世，享年九十六歲。當時有沙門僧因（一位僧人的名字），也是當世的名匠，與僧導（一位僧人的名字）相繼出現。有人問僧因說：『法師您與僧導公，誰更優秀？』僧因回答說：『我與僧導都師從鳩摩羅什（一位譯經大師的名字）大師。如果以孔門來比喻，那麼僧導公已經登堂入室，我只能算是剛剛升堂。』僧導有弟子僧威、僧音等人，都擅長《成實論》。 釋道汪（一位僧人的名字），姓潘，是長樂人。年幼時跟隨叔父在京城。十三歲時投奔廬山的慧遠（一位僧人的名字）大師出家。研習精通經、律，尤其擅長《涅槃經》。常年吃素。曾經前往梁州，在路上被羌族盜賊包圍，幾乎要失去衣缽。道汪與幾位弟子發誓一心共同唸誦觀世音菩薩（一位菩薩的名字）的名號。不久，感覺好像有云霧覆蓋在道汪等人的身上。盜賊們搜尋不見，於是得以倖免。後來聽說河間的玄高法師（一位僧人的名字）禪定智慧深廣，想要前去跟隨他學習。中途遇到吐谷渾（古代一個民族的名字）的戰亂，最終未能成行。於是返回成都。徵士費文淵最初跟隨他學習佛法，於是在州城西北建立了寺廟，名為祇洹寺。他的教化遍及巴蜀地區，聲譽傳遍朝野。梁州刺史申坦與道汪有舊交。申坦後來去世，道汪打算前去探望他，並且打算在那裡停留。費文淵於是上書刺史張悅說：『道汪法師的見識和品行清白高潔，像風霜一樣嚴峻，卓越不群，堅定不移。最近聽說梁州派人來迎接，承蒙您的旨意允許他前往。整個地區的輿論都認為不合適。我們這個州地處邊遠，僧尼有一萬多人，禪定和戒律所依靠的，只有道汪法師一人。怎麼可以像失去珍珠一樣，像山失去寶玉一樣呢？希望您能體察百姓的誠意，讓僧眾有所依靠。』張悅於是竭力挽留，道汪最終未能成行。張悅返回都城后，詳細地向宋孝武帝（一位皇帝的名字）講述了道汪的德行。皇帝立即下令迎接道汪擔任中興寺的住持。道汪於是通過張悅堅決推辭，說自己有病。
【English Translation】 English version: How alarming! He then quietly shed tears, and the fourfold assembly changed their expressions because of it. He also said to the emperor, 'Protecting the Dharma and propagating the Way, nothing is more important than emperors and kings. If Your Majesty can exercise the four immeasurable minds (慈、悲、喜、舍 - loving-kindness, compassion, joy, and equanimity), have compassion for those in danger, and encourage goodness, then these sand, stones, tiles, and rubble will become the Heaven of Self-Mastery.' The emperor praised him for a long time, and those present were all delighted. Later, he bid farewell and returned to Shouchun, passing away in Shijian. He was ninety-six years old. At that time, there was the Shramana Sengyin (name of a monk), also a famous artisan of the time, who appeared successively with Sengdao (name of a monk). Someone asked Sengyin, 'Venerable Master, who is better, you or Master Sengdao?' Sengyin replied, 'Sengdao and I both studied under Master Kumarajiva (name of a famous translator of Buddhist scriptures). If we compare it to the school of Confucius, then Master Sengdao has entered the inner chamber, while I can only ascend the hall.' Sengdao had disciples such as Sengwei and Sengyin, who were all skilled in the Satyasiddhi Shastra (name of a Buddhist text). 釋道汪 (Shidaowang - name of a monk), whose surname was Pan, was a native of Changle. As a child, he followed his uncle to the capital. At the age of thirteen, he joined Master Huiyuan (name of a monk) of Mount Lu to become a monk. He studied and mastered the Sutras and Vinaya, and was particularly skilled in the Nirvana Sutra. He ate vegetarian food for decades. Once, he traveled to Liangzhou and was surrounded by Qiang bandits, almost losing his robes and alms bowl. Shidaowang and several disciples vowed to wholeheartedly recite the name of Avalokiteshvara Bodhisattva (name of a Bodhisattva). After a while, they felt as if clouds and mist covered Shidaowang and the others. The bandits searched but could not find them, and thus they were spared. Later, he heard that Master Xuangao (name of a monk) of Hejian had profound wisdom in Chan meditation, and wanted to follow him to study. On the way, he encountered the turmoil of the Tuyuhun (name of an ancient ethnic group), and ultimately could not go. So he returned to Chengdu. The recluse Fei Wenyuan initially followed him to study, and then established a temple in the northwest of the city, named Qiyuan Temple. His teachings spread throughout the Bashu region, and his reputation reached the court. Shen Tan, the governor of Liangzhou, had an old friendship with Shidaowang. Shen Tan later passed away, and Shidaowang planned to visit him and intended to stay there. Fei Wenyuan then wrote a letter to the governor Zhang Yue, saying, 'The Venerable Master Daowang's knowledge and conduct are pure and noble, as stern as wind and frost, outstanding and difficult to move. Recently, I heard that Liangzhou sent someone to welcome him, and with your permission, he is allowed to go. The opinion of the entire region is that it is not appropriate. Our state is located in a remote area, with more than ten thousand monks and nuns, and they rely on Chan meditation and precepts, relying solely on Master Daowang. How can we lose our pearl like losing a pearl, or a mountain losing its jade? I hope you can appreciate the sincerity of the people and give the Sangha something to rely on.' Zhang Yue then earnestly persuaded him to stay, and Shidaowang ultimately could not go. After Zhang Yue returned to the capital, he told Emperor Xiaowu of Song (name of an emperor) in detail about Daowang's virtuous conduct. The emperor immediately ordered him to be welcomed to serve as the abbot of Zhongxing Temple. Daowang then firmly declined through Zhang Yue, saying that he was ill.
遂獲免。於是謝病下帷絕窺人世。后劉思考臨州大設法祀。請汪講說。乃應請。或問。法師常誓守靖。何以虧節。答曰。劉公篤信方欲大法憑之。何辭小勞耶。先是峽中人每於石岸之側見神光夜發。思考以大明之中請汪于光處起寺。即崖鐫像因險立室。行途瞻仰咸發凈心。后王景茂請居武擔寺為僧主。勖眾清謹白黑歸依。以宋泰始元年卒于所住。顧命令阇維之。劉思考為起塔于武擔寺門之右。景和元年蕭慧開西鎮成都。承汪高譽思共講道。行至中途聞汪已逝。乃嘆曰。惜也吾不及其人。文舉之追康成曾何足道。其為時賢所惜如此。時蜀江陽寺釋普明長樂寺釋道訚。並戒德高。明蔬食誦經苦節通感。訚學兼內外尤善談吐。吳國張裕請為戒師云。
釋慧靜。姓邵。吳興餘杭人。居貧履操厲行精苦。風姿秀整容止可觀。始遊學廬山。晚還上都進業。解兼內外偏善涅槃。初止治城寺。顏延之何尚之並欽慕風德。顏延之每嘆曰。荊山之玉唯靜是焉。及子竣出鎮東州。攜與同行。因棲於天柱山寺。及大明之中。又遷居剡之法華臺。后憩東仰山。處處般游。並以弘法為務。年過知命志節彌堅。宋太始中卒。春秋五十有八。所著文翰集為十卷。
釋法愍。北人。弱年慕道篤志經籍。十八出家。便游踐州國觀風味道。波若數
【現代漢語翻譯】 現代漢語譯本：於是他得以被釋放。之後，他便託病隱居，閉門謝客，斷絕與世人的往來。後來，劉思考（人名，時任州官）到任該州，大設佛事，邀請汪法師講經說法，汪法師應邀前往。有人問：『法師您曾發誓要堅守清靜，為何今日卻破了戒律？』汪法師回答說：『劉公（劉思考）篤信佛教，正想借重佛法來教化百姓，我為何要吝惜這點小小的勞苦呢？』此前，峽中的人們經常在石岸邊看到夜晚發出神光。劉思考在大明（年號）年間，請汪法師在發光的地方建造寺廟，就在山崖上雕刻佛像，依著險峻的地勢建造房屋。來往的人們瞻仰佛像，都生起了清凈之心。後來，王景茂（人名）請汪法師到武擔寺擔任住持，教導僧眾清凈謹慎，信徒們紛紛歸依。在宋泰始元年，汪法師在所住的寺廟圓寂。臨終前，他囑咐弟子們將他的遺體火化。劉思考在武擔寺的門右側為他建造了佛塔。景和元年，蕭慧開（人名）到成都擔任西鎮的官職，仰慕汪法師的高尚聲譽，想要與他一起講經論道。走到半路，聽說汪法師已經去世，便嘆息道：『可惜啊，我沒能見到他！文舉（孔融字文舉）追思康成（鄭玄字康成）又算得了什麼呢？』當時的人們都像這樣惋惜他。當時的蜀地，江陽寺的釋普明（人名），長樂寺的釋道訚（人名），都是持戒精嚴的高僧。普明法師吃素誦經，以苦行而感動神靈。道訚法師學識淵博，精通內外典籍，尤其擅長談論。吳國的張裕（人名）曾請他擔任戒師。 釋慧靜（人名）。姓邵，是吳興餘杭人。他家境貧寒，但操守嚴厲，行為精進刻苦。風度翩翩，容貌端莊。起初到廬山遊學，後來回到上都繼續學業。他精通內外典籍，尤其擅長《涅槃經》。最初住在治城寺。顏延之（人名）和何尚之（人名）都欽佩他的風範和德行。顏延之經常感嘆說：『荊山的寶玉，只有慧靜法師才配得上啊！』等到他的兒子顏竣（人名）出任東州的長官時，便帶著慧靜法師一同前往，於是慧靜法師便住在天柱山寺。到了大明（年號）年間，他又遷居到剡縣的法華臺。後來又在東仰山休息。他四處遊歷，都以弘揚佛法為己任。年過五十，志向更加堅定。宋太始年間圓寂，享年五十八歲。他所寫的文章彙集成十卷。 釋法愍（人名），是北方人。從小就仰慕佛道，專心研讀經書。十八歲出家，便遊歷各個州國，觀察風俗人情，品味佛法真諦。《波若經》（般若經）
【English Translation】 English version: Thereupon, he was acquitted. Subsequently, he feigned illness, secluded himself behind curtains, and ceased all contact with the world. Later, when Liu Sikai (name, then a state official) arrived in the state and held a grand Dharma ceremony, he invited Master Wang to give lectures. Wang accepted the invitation. Someone asked: 'Master, you have always vowed to uphold purity and tranquility. Why do you now compromise your principles?' Wang replied: 'Duke Liu (Liu Sikai) deeply believes in Buddhism and intends to rely on the Great Dharma to govern. Why should I begrudge this small effort?' Previously, people in the gorges often saw divine light emanating from the stone cliffs at night. During the Daming era, Liu Sikai invited Wang to build a temple at the place where the light appeared, carving statues into the cliffs and building structures along the dangerous terrain. Travelers who gazed upon the statues all developed pure minds. Later, Wang Jingmao (name) invited Wang to reside at Wudan Temple as the abbot, encouraging the monks to be pure and diligent, and the laypeople to take refuge. In the first year of the Song Taishi era, Wang passed away at the temple where he resided. Before his death, he instructed his disciples to cremate his body. Liu Sikai built a pagoda for him to the right of the gate of Wudan Temple. In the first year of Jinghe, Xiao Huikai (name) was appointed as the Western Garrison Commander of Chengdu. Admiring Wang's high reputation, he intended to discuss the Dharma with him. On the way, he heard that Wang had already passed away and lamented, 'Alas, I was unable to meet him! How can Wenju's (Kong Rong's courtesy name) remembrance of Kangcheng (Zheng Xuan's courtesy name) compare?' This was how much he was mourned by the prominent figures of the time. At that time, the monks Shi Puming (name) of Jiangyang Temple and Shi Daoyin (name) of Changle Temple in Shu were both highly virtuous monks who upheld the precepts strictly. Master Puming practiced vegetarianism, recited scriptures, and moved the spirits through his asceticism. Master Daoyin was knowledgeable in both internal and external teachings and was particularly skilled in discourse. Zhang Yu (name) of Wu requested him to be his precept master. Shi Huijing (name), whose surname was Shao, was from Yuhang in Wuxing. He came from a poor family but maintained strict principles and practiced diligently and assiduously. He had an elegant demeanor and a dignified appearance. He initially traveled to Mount Lu to study and later returned to the capital to continue his studies. He was well-versed in both internal and external teachings, especially the Nirvana Sutra. He initially resided at Zhicheng Temple. Yan Yanzhi (name) and He Shangzhi (name) both admired his character and virtue. Yan Yanzhi often exclaimed, 'The jade of Mount Jing can only be compared to Master Huijing!' When his son Yan Jun (name) was appointed as the governor of Dongzhou, he took Master Huijing with him, and thus Master Huijing resided at Tianzhu Mountain Temple. During the Daming era, he moved to Fahuatai in Shan County. Later, he rested at Dongyang Mountain. He traveled everywhere, making it his mission to propagate the Dharma. As he passed the age of fifty, his aspirations became even stronger. He passed away during the Song Taishi era at the age of fifty-eight. His writings were compiled into ten volumes. Shi Famin (name) was a northerner. From a young age, he admired the Buddhist path and devoted himself to studying the scriptures. He left home at the age of eighteen and traveled to various states, observing customs and savoring the essence of the Dharma. The Prajna Sutra (Wisdom Sutra)
論及諸經律皆所遊刃。后憩江夏郡五層寺。時沙門僧昌于江陵城內立塔。刺史謝晦欲壞之。愍聞故往諫晦。晦意不止。愍於是隱跡于長沙麓山。終身不出。晦乃率儀至寺厚賜酒肉。嚴鼓振威。斬斫形像。俄而云霧暗天風塵四起。晦驚懼而走。后以叛逆誅滅。隊人丁法成史僧雙見身癩病。余多犯法而死。愍乃著顯驗論以明因果。並注大道地經。后卒于山中。春秋八十有三。弟子僧道立碑頌德。時始興郡靈化寺有比丘僧宗。亦博涉經論。著法性覺性二論云。
釋道亮。不知何許人。住京師北多寶寺。神悟超絕容止可觀而性剛忤物遂顯于眾。元嘉之末被徙南越。時人或譏其不能保身。亮曰。業理所之特非人事。於是命侶宵征南適廣州。弟子智林等十二人隨之停南六載。講說導眾化陶嶺外。至大明中還止京兆。盛開法席。著成實論義疏八卷。宋太始中卒。春秋六十有九。時多寶寺復有靜林慧隆。林善大涅槃經。為宋孝武所器敬。隆亦善眾經及數論。又苦節通靈。隆患心氣積時。夜有非人送湯云。秣陵令所送。授器已奄然不見。隆取一服所苦即瘳。
釋梵敏。姓李。河東人。少遊學關壟長曆彭泗。內外經書皆闇游心曲。晚憩丹陽頻建講說。謝莊張永劉虬呂道慧皆承風欣悅雅相嘆重。數講法華成實。又序要義百科略標
【現代漢語翻譯】 現代漢語譯本： 他精通所有經書和戒律，運用自如。後來在江夏郡的五層寺休息。當時沙門僧昌在江陵城內建造佛塔，刺史謝晦想要毀壞它。慧愍（Huimin，人名）因此前去勸諫謝晦，但謝晦不聽。慧愍於是隱居在長沙麓山，終身沒有出來。謝晦於是率領儀仗隊來到寺廟，用豐厚的酒肉賞賜士兵，敲鑼打鼓，氣勢洶洶地砍斫佛像。不久，烏雲密佈，狂風四起。謝晦驚恐地逃走了，後來因叛逆而被誅滅。他的部下丁法成、史僧雙得了麻風病，其餘的人大多因觸犯法律而死。慧愍於是撰寫了《顯驗論》來闡明因果報應，並註釋了《大道地經》。後來在山中去世，享年八十三歲。弟子僧道立碑頌揚他的功德。當時始興郡靈化寺有比丘僧宗，也廣泛涉獵經書和論著，著有《法性論》和《覺性論》。
釋道亮（Shidaoliang，人名），不知道是哪裡人，住在京師北多寶寺。他神思敏捷，容貌端莊，但性格剛烈，不合羣，因此顯露于眾人。元嘉末年被流放到南越。當時有人譏笑他不能保全自身。道亮說：『這是業力所致，不是人力所能改變的。』於是帶領同伴連夜出發，前往廣州。弟子智林等十二人跟隨他，在南方停留了六年。他講經說法，引導民眾，教化嶺南以外的地區。到大明中期回到京兆，盛大地開設講壇。著成《成實論義疏》八卷。宋太始年間去世，享年六十九歲。當時多寶寺還有靜林（Jinglin，人名）和慧隆（Huilong，人名）。靜林擅長《大涅槃經》，被宋孝武帝所器重和尊敬。慧隆也精通各種經書和數論，而且生活清苦，通曉神靈。慧隆患有心氣鬱結的病很久了，晚上有非人送來湯藥，說是秣陵縣令送來的。他接過藥碗，那人立刻消失不見了。慧隆喝了一服藥，病立刻就好了。
釋梵敏（Shifanmin，人名），姓李，是河東人。年輕時在關中和隴西一帶遊學，長期在彭城和泗水一帶活動。精通內外經書，深諳其中的奧妙。晚年在丹陽頻繁地舉辦講座。謝莊、張永、劉虬、呂道慧都仰慕他的風采，非常高興，都非常讚賞和尊重他。他多次講解《法華經》和《成實論》，又撰寫了《要義百科略標》。
【English Translation】 English version: He was proficient in all sutras and precepts, wielding them with ease. Later, he rested at the Five-Story Temple in Jiangxia Commandery. At that time, the Shramana Sengchang was building a pagoda in Jiangling City, and the Inspector Xie Hui wanted to destroy it. Huimin (Huimin, a personal name) therefore went to advise Xie Hui, but Xie Hui would not listen. Huimin then went into seclusion in Mount Lushan in Changsha, never to emerge for the rest of his life. Xie Hui then led a retinue to the temple, generously rewarding the soldiers with wine and meat, and violently chopping at the images with drums and威. Soon, dark clouds covered the sky and dust storms arose. Xie Hui fled in terror and was later executed for treason. His subordinates Ding Facheng and Shi Sengshuang contracted leprosy, and the rest mostly died for violating the law. Huimin then wrote the 'Treatise on Manifest Evidence' to clarify cause and effect, and annotated the 'Great Path Earth Sutra'. Later, he died in the mountains at the age of eighty-three. His disciple Sengdao erected a stele to praise his virtues. At that time, there was a Bhikkhu Sengzong in Linghua Temple in Shixing Commandery, who was also widely versed in sutras and treatises, and wrote the 'Treatise on Dharma-nature' and the 'Treatise on Awakening-nature'.
釋道亮 (Shidaoliang, a personal name), it is not known where he was from, lived in the North Duobao Temple in the capital. He was quick-witted and had a dignified appearance, but his personality was strong and he clashed with others, thus revealing himself to the public. At the end of the Yuanjia era, he was exiled to Nanyue. At that time, some people ridiculed him for not being able to protect himself. Daoliang said, 'This is due to karmic causes, not something that can be changed by human effort.' So he led his companions to set off overnight and went to Guangzhou. His disciples Zhilin and others followed him, staying in the south for six years. He preached and guided the people, teaching outside of Lingnan. In the middle of the Daming era, he returned to Jingzhao and grandly opened a lecture hall. He wrote eight volumes of 'Commentary on the Chengshi Lun'. He died during the Taishi era of the Song Dynasty at the age of sixty-nine. At that time, Duobao Temple also had Jinglin (Jinglin, a personal name) and Huilong (Huilong, a personal name). Jinglin was good at the 'Great Nirvana Sutra' and was valued and respected by Emperor Xiaowu of the Song Dynasty. Huilong was also proficient in various sutras and treatises on mathematics, and he also lived a life of austerity and was in touch with the spirits. Huilong suffered from a long-term illness of heart qi stagnation. At night, a non-human being delivered medicine soup, saying that it was sent by the Magistrate of Moling. He took the bowl, and the person immediately disappeared. Huilong took one dose of the medicine, and his illness was immediately cured.
釋梵敏 (Shifanmin, a personal name), whose surname was Li, was from Hedong. He studied in Guanzhong and Longxi when he was young, and was active in Pengcheng and Si River for a long time. He was proficient in both internal and external scriptures and deeply understood their mysteries. In his later years, he frequently held lectures in Danyang. Xie Zhuang, Zhang Yong, Liu Qiu, and Lü Daohui all admired his demeanor and were very happy, all admiring and respecting him very much. He lectured on the 'Lotus Sutra' and the 'Chengshi Lun' many times, and also wrote the 'Brief Summary of Essential Meanings'.
綱網。故文止一卷。屬辭省詣見重當時。后卒于丹陽。春秋七十餘矣。時又有釋僧籥者。本上黨人。善涅槃經。為張暢所重。
釋道溫。姓皇甫。安定朝那人。高士謐之後也。少好琴書事親以孝聞。年十六入廬山依遠公受學。后游長安復師童壽。元嘉中還止襄陽檀溪寺。善大乘經兼明數論。樊鄧學徒並師之。時吳國張邵鎮襄陽。子敷隨之。敷聽溫講還。邵問。溫何如。敷曰。義解足以析微。道心未易可測。邵躬往候之。方挹其神俊。后從容謂曰。法師儻能還俗當以別駕相處。溫曰。檀越乃以桎梏誘人。即日辭往江陵。邵追之不及嘆恨。孝建初被敕下都止中興寺。大明中敕為都邑僧主。路昭皇太后大明四年十月八日造普賢像成。于中興禪房設齋。所請凡二百僧。列名同集。人數已定。於時寺既新構嚴衛甚肅。忽有一僧。晚來就座風容都雅。舉堂囑目。與齋主共語百餘許言。忽不復見。檢問防門。咸言不見出入。眾乃悟其神人。溫時既為僧主。乃列言秣陵白。皇太后睿鑒沖明聖符幽洽。滌思凈場研衿至境。固以聲藻宸內事虛梵表。乃創思镕斫棲寫神華。摸造普賢來儀盛像。寶傾宙珍妙盡天飾。所設齋講訖今月八日。䞋會有限名簿素定。引次就席數無盈減。轉經明半景及昆吾。忽睹異僧預于座內。容止端嚴氣貌秀髮。
【現代漢語翻譯】 現代漢語譯本： 綱網（比喻佛法的組織和結構）。因此文章只有一卷。因為文辭簡練精到，在當時很受重視。後來在丹陽去世，享年七十多歲。當時還有一位釋僧籥（法號），是上黨人，精通《涅槃經》，受到張暢的器重。
釋道溫（法號），姓皇甫，是安定朝那人，高士謐的後代。他從小就喜歡琴棋書畫，以孝順父母而聞名。十六歲時到廬山，跟隨遠公學習。後來到長安，又拜童壽為師。元嘉年間回到襄陽，住在檀溪寺。他精通大乘經典，也通曉數論。樊城和鄧城的學徒都以他為師。當時吳國的張邵鎮守襄陽，他的兒子張敷跟隨他。張敷聽了道溫講經后回去，張邵問他：『道溫怎麼樣？』張敷說：『他的義理解釋足以分析精微之處，他的道心卻不容易測度。』張邵親自去拜訪他，非常敬佩他的神采風度。後來從容地對他說：『法師如果能還俗，我當以別駕的職位來安排你。』道溫說：『您這是用枷鎖來引誘人啊。』當天就辭別前往江陵，張邵追趕不上，嘆息後悔。孝建初年，被朝廷下令到京都，住在中興寺。大明年間，被朝廷任命為都邑的僧官首領。路昭皇太后在大明四年十月八日建造普賢菩薩像完成，在中興寺禪房設齋供養，邀請了二百位僧人。列出名單一同參加，人數已經確定。當時寺廟剛剛建成，戒備非常森嚴。忽然有一位僧人，很晚才來入座，風度容貌都很優雅，全堂的人都注視著他。他和齋主說了百餘句話，忽然就不見了。檢查詢問守門的士兵，都說沒看見他出入。眾人才明白他是神人。道溫當時是僧官首領，於是上書秣陵，稟告說：『皇太后聖明，思慮深遠，滌除雜念，清凈道場，研究佛法，達到至高的境界，實在是用美好的聲譽來裝飾宮內，用虛空的梵相來表達敬意。於是開始構思，熔化金屬，雕刻佛像，安置神靈的光華，塑造普賢菩薩降臨的盛大形象，珍寶傾盡所有，美妙窮盡天上的裝飾。所設的齋講在今天八日結束。參加法會的僧人數量有限，名單已經確定。按照次序就座，人數沒有增減。轉經到中午時分，忽然看見一位奇異的僧人出現在座位上，容貌端莊，氣度秀髮。』
【English Translation】 English version: Gāng Wǎng (綱網) (metaphor for the organization and structure of the Buddha's teachings). Therefore, the text is only one scroll. Because of its concise and precise language, it was highly valued at the time. Later, he passed away in Danyang, at the age of seventy-plus. At that time, there was also the monk Shi Seng Yue (釋僧籥) (Dharma name), who was from Shangdang. He was well-versed in the Nirvana Sutra and was highly regarded by Zhang Chang.
Shi Dao Wen (釋道溫) (Dharma name), surname Huangfu, was from An Ding Chao Na, a descendant of Gao Shi Mi. From a young age, he loved qin (琴, a Chinese zither), calligraphy, and books, and was known for his filial piety. At the age of sixteen, he went to Mount Lu and studied under Master Yuan Gong. Later, he went to Chang'an and became a disciple of Tong Shou. During the Yuanjia period, he returned to Xiangyang and resided at Tanxi Temple. He was well-versed in Mahayana sutras and also understood numerology. Scholars from Fancheng and Dengcheng all took him as their teacher. At that time, Zhang Shao, the governor of Wu, was stationed in Xiangyang, and his son Zhang Fu followed him. After Zhang Fu listened to Dao Wen's lectures, Zhang Shao asked him, 'How is Dao Wen?' Zhang Fu said, 'His explanations are sufficient to analyze subtle points, but his mind is not easy to fathom.' Zhang Shao personally visited him and greatly admired his demeanor. Later, he said to him leisurely, 'If the master could return to secular life, I would arrange for you to be a Biejia (a high-ranking official).』 Dao Wen said, 'You are using shackles to lure people.' He bid farewell that day and went to Jiangling. Zhang Shao could not catch up and sighed with regret. At the beginning of the Xiaojian period, he was ordered by the court to go to the capital and reside at Zhongxing Temple. During the Daming period, he was appointed by the court as the head of the monks in the capital. Empress Dowager Lu Zhao, on the eighth day of the tenth month of the fourth year of Daming, completed the construction of the Samantabhadra (普賢) statue and held a vegetarian feast in the meditation room of Zhongxing Temple, inviting two hundred monks. A list was made, and the number of people was fixed. At that time, the temple had just been built, and the security was very strict. Suddenly, a monk came late and took a seat. His demeanor was elegant, and everyone in the hall was watching him. He spoke with the host of the feast for over a hundred words and then suddenly disappeared. Checking and questioning the guards, they all said they did not see him enter or leave. The crowd realized that he was a divine being. Dao Wen, who was the head of the monks at the time, wrote a memorial to Moling, reporting that 'The Empress Dowager is wise and far-sighted, cleansing her thoughts and purifying the sanctuary, studying the Dharma and reaching the highest realm, truly using beautiful reputation to decorate the palace, and using the empty appearance of Brahman to express reverence. Therefore, she began to conceive, melt metal, and carve the Buddha statue, placing the glory of the gods, creating the magnificent image of Samantabhadra descending, treasures were exhausted, and the beauty exhausted the decorations of heaven. The vegetarian feast ended today, the eighth day of this month. The number of monks attending the Dharma assembly was limited, and the list was fixed. Following the order of seating, the number did not increase or decrease. While reciting the sutras at noon, suddenly a strange monk was seen in the seat, with a dignified appearance and a refined demeanor.'
舉眾驚嗟莫有識者。齋主問曰。上人何名。答曰。名慧明。住何寺。答云來自天安。言對之間倏然不見。闔席悚愧。遍筵肅慮。以為明祥所賁幽應攸闡。紫山可覿華臺不遠。蓋聞至誠所感還景移緯。澄心所殉發石開泉。況帝德涵運皇功懋洽。仁洞干遐理暢冥外。故上王盛士。克表大明之朝。勸發妙身。躬見龍飛之室。適若因陛下慧燭海隅明華日月。故以慧明為人名。繼天興祚。式垂無疆。故以天安為寺稱。神基彌遠道政方凝。九服咸太萬寓齊悅。謹列言屬縣以顯天休。縣即言郡。時京兆尹孔靈符以事表聞。詔仍改禪房為天安寺。以旍瑞焉。溫后累當講任。稟味之賓填委相屬。精勤導物數感神異。帝悅之。賜錢五十萬。時人為之語曰。帝主傾財溫公率則。上天懷感神靈降德。宋太始初卒。春秋六十有九。時中興寺復有僧慶慧定僧嵩。並以義學顯譽。慶善三論為時學所宗。定善涅槃及毗曇。亦數當元匠。嵩亦兼明數論。末年僻執謂佛不應常住。臨終之日舌本先爛焉。
釋曇斌。姓蘇。南陽人。十歲出家事道祎為師。始住江陵新寺聽經論學禪道。覃思深至而情未盡達。夜夢神人謂斌曰。汝所疑義遊方自決。於是振錫挾衣殊邦問道。初下京師。仍往吳郡。值僧業講十誦。餐聽少時悟解深入。后還都從靜林法師咨受涅槃。
【現代漢語翻譯】 現代漢語譯本：眾人驚呼嘆息，沒有人認識他。齋主問道：『上人法號是什麼？』回答說：『法號慧明。』問：『住在什麼寺廟？』回答說：『來自天安。』說話之間，忽然不見了。滿座的人都感到恐懼慚愧，整個宴席上的人都肅然思考，認為這是吉祥的徵兆降臨，幽深的感應顯現。紫山可以看見，華臺也不遙遠。聽說至誠所感，可以使日影轉移，星辰變動；澄澈的心所追求，可以使巖石涌出泉水。更何況當今皇帝的恩德涵蓋四方，皇上的功業極其盛大，仁愛滲透到遙遠的地方，真理通暢到冥冥之外。所以皇上提拔賢士，來彰顯大明王朝的盛世，勸勉啓發微妙的佛身，親自來到龍飛之地。這正是因為陛下您的智慧之光照亮海角天涯，光明如同日月一樣。所以用『慧明』作為人的名字，繼承天命，興盛國家，以此來垂示無疆的福祚。所以用『天安』作為寺廟的名稱。神聖的基業更加長遠，道德政治正在凝聚。天下太平，萬物都感到喜悅。謹此陳述地方官員的報告，以彰顯上天的恩賜。縣就是郡。當時京兆尹孔靈符將此事上奏朝廷，皇帝下詔將禪房改為天安寺，以此來表彰祥瑞。』溫法師後來多次擔任講經的重任，前來聽講的人絡繹不絕。他精進勤勉地引導眾生，多次感應到神異的事情。皇帝很高興，賜給他五十萬錢。當時的人為此說道：『帝王傾盡財力，溫法師樹立榜樣。上天心懷感應，神靈降下恩德。』宋太始初年，溫法師圓寂，享年六十九歲。當時中興寺還有僧人慶慧、定僧、嵩，都因為義學而顯揚名聲。慶慧擅長三論，被當時學界所推崇。定僧擅長涅槃經和毗曇，也多次擔任重要的講師。僧嵩也兼通數論。晚年時，他固執地認為佛不應該常住世間，臨終的時候，舌頭先爛掉了。 釋曇斌（釋曇斌）：姓蘇，南陽人。十歲出家，侍奉道祎（道祎）為師。開始住在江陵新寺，聽經論學，修習禪道。深入思考，但情理還沒有完全通達。夜裡夢見神人對曇斌說：『你所疑惑的義理，要通過遊歷四方來自己解決。』於是拿著錫杖，帶著衣缽，到不同的地方問道。先到京師，然後前往吳郡。遇到僧業（僧業）講《十誦律》，聽了一段時間，就領悟得很深入。後來回到都城，跟隨靜林法師（靜林法師）請教學習《涅槃經》。
【English Translation】 English version: The crowd exclaimed in surprise, and no one recognized him. The patron asked, 'What is the Venerable One's name?' He replied, 'My name is Huiming (Wisdom and Brightness).' Asked, 'Which temple do you reside in?' He replied, 'I come from Tian'an (Heavenly Peace).' As he spoke, he suddenly disappeared. Everyone present felt fear and shame, and the entire gathering contemplated with reverence, believing that this was an auspicious sign descending, and a profound response manifesting. Zishan (Purple Mountain) could be seen, and Huatai (Magnificent Terrace) was not far away. It is said that sincerity can move the heavens and alter the course of stars; a pure heart can cause springs to gush from rocks. Moreover, the current emperor's virtue encompasses all, and his achievements are exceedingly great. His benevolence penetrates distant lands, and his wisdom extends beyond the realm of the visible. Therefore, the emperor promotes virtuous scholars to demonstrate the prosperity of the Great Ming Dynasty, encourages the cultivation of the subtle Buddha-body, and personally visits the place where the dragon soars. This is because Your Majesty's wisdom illuminates the corners of the sea, and your brightness is like the sun and moon. Therefore, 'Huiming' is used as a person's name, to inherit the mandate of heaven and prosper the nation, thus bestowing boundless blessings. Therefore, 'Tian'an' is used as the name of the temple. The sacred foundation is ever more distant, and the moral governance is solidifying. The whole world is at peace, and all beings rejoice. I respectfully submit the report of the local officials to manifest the grace of Heaven. The county is the same as the prefecture. At that time, Kong Lingfu (Kong Lingfu), the governor of Jingzhao, reported this matter to the court, and the emperor decreed that the meditation hall be renamed Tian'an Temple, to commemorate the auspicious omen.' Later, Dharma Master Wen frequently held lectures, and the guests who came to listen were numerous. He diligently guided sentient beings and often experienced miraculous events. The emperor was pleased and bestowed upon him five hundred thousand coins. People at the time said, 'The emperor pours out his wealth, and Dharma Master Wen sets an example. Heaven cherishes the feeling, and the divine spirits bestow virtue.' In the early years of the Song Tai Shi era, Dharma Master Wen passed away at the age of sixty-nine. At that time, in Zhongxing Temple, there were also monks Qinghui (Qinghui), Ding Seng (Ding Seng), and Song (Song), all of whom were renowned for their learning in Buddhist doctrines. Qinghui was skilled in the Three Treatises, and was revered by the scholars of the time. Ding Seng was skilled in the Nirvana Sutra and the Abhidharma, and also frequently served as an important lecturer. Song was also versed in the Shastras. In his later years, he stubbornly believed that the Buddha should not remain in the world forever, and on the day of his death, his tongue rotted first. Shramanera Tanbin (Tanbin): His surname was Su, and he was from Nanyang. He left home at the age of ten and served Dao Yi (Dao Yi) as his teacher. He first lived in Xin Temple in Jiangling, listening to sutras and studying doctrines, and practicing meditation. He thought deeply, but his understanding was not yet complete. At night, he dreamed that a divine being said to Tanbin, 'The doctrines you doubt, you must resolve yourself by traveling to different places.' So he took his staff and robe and went to different places to ask about the Way. He first went to the capital, and then to Wu County. He encountered Monk Ye (Monk Ye) lecturing on the Ten Recitation Vinaya, and after listening for a short time, he gained a deep understanding. Later, he returned to the capital and followed Dharma Master Jinglin (Jinglin) to study the Nirvana Sutra.
又就吳興小山法珍。研訪泥洹勝鬘。晚從南林法業受華嚴雜心。既遍歷眾師備聞異釋。乃潛思積時以窮其妙。融冶百家陶貫諸部。於是還止樊鄧開筵講說。四遠名賓負[袌-包+矢]皆至。及孝建之初。敕王玄謨資發出京。初止新安寺講小品十地。並申頓悟漸悟之旨。時心競之徒苦相仇校。斌既辭愜理詣終莫能屈。陳郡袁粲令望當時。而嘉斌行解。嘗令中書舍人巢尚介。意欲試之。斌不為屈。粲乃躬自往候。粲每勸斌數覲天子。斌曰。貧道方外之人。豈宜與天子同趣。粲益以高之。后請為母師。宋建平王景素亦咨其戒范。宋元徽中卒于莊嚴寺。春秋六十有七。時莊嚴復有曇濟曇宗。並以學業才力見重一時。濟述七宗論。宗著經目及數林。
釋慧亮。姓姜。先名顯亮。為東阿靖公弟子。少有清譽。時人呼靖為大師。亮為小師。雖年望未逮而風軌繼之。后立寺于臨淄講法華大小品十地等。學徒云聚千里命駕。後過江止何園寺。顏延張緒眷德留連。每嘆曰。安汰吐珠玉於前。斌亮振金聲於後。清言妙緒將絕復興。太始之初莊嚴寺大集簡閱義士。上首千人。敕亮與斌遞為法主。當時宗匠無與競焉。宋元徽中卒。春秋六十三矣。著玄通論。今行於世。
釋僧鏡。姓焦。本隴西人。遷居吳地。至孝過人。輕財好施。家
【現代漢語翻譯】 現代漢語譯本 法珍（僧人名）：又去吳興拜訪小山法珍，研究《泥洹經》（涅槃經）和《勝鬘經》。 後來跟隨南林法業學習《華嚴經》和《雜心論》。 他遍訪名師，聽取各種不同的解釋，然後潛心思考，長期積累，以求窮盡佛法的奧妙。 他融會貫通各家學說，精通各個部派的經典。 於是回到樊鄧一帶，設壇講經說法，四面八方的名士都慕名而來。 孝建初年，宋孝武帝下令王玄謨資助法珍前往京城。 法珍最初住在新安寺，講解《小品般若經》和《十地經》，並闡述頓悟和漸悟的宗旨。 當時熱衷於爭辯的人，都想與他辯論，但法珍的言辭恰當，義理精深，最終沒有人能駁倒他。 陳郡袁粲當時聲望很高，他很讚賞法珍的修行和見解，曾派中書舍人巢尚介去試探他，但法珍不為所動。 袁粲於是親自前去拜訪，多次勸說法珍去朝見天子。法珍說：『貧道是方外之人，不適合與天子有相同的愛好。』袁粲更加敬重他。 後來，袁粲請法珍做他母親的老師，宋建平王景素也向他請教戒律。 宋元徽年間，法珍在莊嚴寺去世，享年六十七歲。 當時莊嚴寺還有曇濟和曇宗，都以學識和才幹聞名一時。曇濟著有《七宗論》，曇宗著有《經目》和《數林》。
慧亮（僧人名）：釋慧亮，姓姜，原名顯亮，是東阿靖公的弟子。他從小就有清高的名聲，當時人們稱靖公為大師，稱慧亮為小師。雖然年齡和聲望還不夠，但他的風範卻能繼承靖公。 後來在臨淄建立寺廟，講解《法華經》、《小品般若經》、《十地經》等，學徒雲集，千里迢迢趕來聽講。 後來過江，住在何園寺，顏延之和張緒都很敬佩他的德行，多次挽留他，並感嘆說：『安法師（指道安）在前吐出珠玉，慧斌和慧亮在後發出金石之聲。清妙的言論和精深的義理，將要斷絕又重新興盛起來。』 太始初年，莊嚴寺舉行大型集會，選拔義學之士，選出上首一千人，朝廷下令慧亮和慧斌輪流擔任法主，當時沒有宗師能與他們匹敵。 宋元徽年間去世，享年六十三歲，著有《玄通論》，現在還在世上流傳。
僧鏡（僧人名）：釋僧鏡，姓焦，原籍隴西，后遷居吳地。他非常孝順，輕視錢財，樂於施捨，家
【English Translation】 English version Fa-zhen (monk's name): Furthermore, he visited Xiao Shan Fa-zhen in Wu-xing to study the Nirvana Sutra (Nirvana Sutra) and the Śrīmālādevī Siṃhanāda Sūtra. Later, he followed Fa-ye of Nanlin to study the Avataṃsaka Sūtra and the Miscellaneous Abhidharma-hṛdaya-śāstra. He visited many famous teachers and listened to various different interpretations, then pondered deeply and accumulated knowledge over a long period of time in order to exhaust the mysteries of the Buddha's teachings. He integrated the doctrines of various schools and was proficient in the scriptures of various sects. Therefore, he returned to the Fandeng area and set up a platform to preach and teach the Dharma. Famous scholars from all directions came to admire him. At the beginning of the Xiaojian era, Emperor Xiaowu of the Song Dynasty ordered Wang Xuanmo to fund Fa-zhen's trip to the capital. Fa-zhen initially stayed at Xin'an Temple, explaining the Smaller Prajñāpāramitā Sūtra and the Daśabhūmika Sūtra, and elaborating on the principles of sudden enlightenment and gradual enlightenment. At that time, those who were keen on debate wanted to argue with him, but Fa-zhen's words were appropriate and his reasoning was profound, and no one could refute him in the end. Yuan Can of Chen Commandery had a high reputation at the time. He admired Fa-zhen's practice and insights, and once sent Chao Shangjie, a scribe of the Imperial Secretariat, to test him, but Fa-zhen was unmoved. Yuan Can then went to visit him in person and repeatedly persuaded Fa-zhen to visit the emperor. Fa-zhen said, 'This poor monk is a person outside the world and is not suitable to have the same interests as the emperor.' Yuan Can respected him even more. Later, Yuan Can invited Fa-zhen to be his mother's teacher, and King Jing-su of Jianping of the Song Dynasty also consulted him on precepts. In the Yuanhui era of the Song Dynasty, Fa-zhen passed away at Zhuangyan Temple at the age of sixty-seven. At that time, there were also Tan-ji and Tan-zong at Zhuangyan Temple, who were both famous for their knowledge and talent. Tan-ji wrote the Seven Sects Treatise, and Tan-zong wrote the Catalogue of Sutras and Number Forest.
Hui-liang (monk's name): Shi Hui-liang, whose surname was Jiang and original name was Xian-liang, was a disciple of Duke Jing of Dong'a. He had a noble reputation from a young age. At that time, people called Duke Jing 'Great Master' and Hui-liang 'Little Master'. Although his age and reputation were not yet sufficient, his demeanor could inherit that of Duke Jing. Later, he established a temple in Linzi and lectured on the Lotus Sutra, the Smaller Prajñāpāramitā Sūtra, the Daśabhūmika Sūtra, etc. Students gathered like clouds, traveling thousands of miles to listen to his lectures. Later, he crossed the river and stayed at Heyuan Temple. Yan Yanzhi and Zhang Xu admired his virtue and repeatedly tried to keep him, lamenting, 'Master An (referring to Dao'an) spat out pearls and jade in the past, and Hui-bin and Hui-liang emit the sound of metal and stone in the future. Clear words and profound meanings, which were about to be cut off, are revived again.' At the beginning of the Taishi era, Zhuangyan Temple held a large gathering to select righteous scholars, selecting a thousand leading figures. The court ordered Hui-liang and Hui-bin to take turns serving as Dharma masters. At that time, no patriarch could compete with them. He passed away in the Yuanhui era of the Song Dynasty at the age of sixty-three. He wrote the Treatise on Profound Understanding, which is still circulating in the world today.
Seng-jing (monk's name): Shi Seng-jing, whose surname was Jiao, was originally from Longxi, but later moved to the Wu region. He was extremely filial, despised wealth, and was happy to give alms. His family
貧母亡。太守賜錢五千。苦辭不受。乃身自負土種植松柏。廬于墓所。泣血三年。服畢出家。住吳縣華山。后入關隴尋師受法。累載方還。停止京師。大闡經論。司空東海徐湛之重其風素。請為一門之師。后東反姑蘇。復專當法匠。臺寺沙門道流請停歲許。又東適上虞徐山。學徒隨往百有餘人。化洽三吳聲馳上國。陳郡謝靈運以德音致款。宋世祖藉其風素。敕出京師止定林下寺。頻建法聚德眾雲集。著法華維摩泥洹義疏並毗曇玄論。區別義類有條貫焉。宋元徽中卒。春秋六十有七。上虞徐山先有曇隆道人。少善席上。晚忽苦節過人。亦為謝靈運所重。常共遊嶀嵊。亡后運乃誄焉。
釋僧瑾。姓朱。沛國人。隱士建之第四子。少善莊老及詩禮。後行至廣陵見曇因法師。遂稽首一面伏膺為道。遊學內典博涉三藏。后至京師值龍光道生。復依憑受業。初憩治城寺。宋孝武敕為湘東王師。苦辭以疾。遂不獲免。王從請五戒甚加優禮。先是智斌沙門。初代曇岳為僧正。斌亦德為物宗善三論及維摩思益毛詩莊老等。后義嘉構釁。時人讒斌云。為義嘉行道。遂被擯交州。時湘東踐祚。是為明帝。仍敕瑾使為天下僧主。給法伎一部親信二十人月給錢三萬。冬夏四時賜並車輿吏力。凡諸外鎮皆敕與。瑾辭。四方獻奉。並問僧正得未
。其見重如此。瑾性不蓄金皆充福業。起靈根靈基二寺。以為禪慧棲止。及明帝末年頗多忌諱。故涅槃滅度之翻。於此暫息。凡諸死亡兇禍衰白等語。皆不得以對。因之犯忤而致戮者十有七八。瑾每以匡諫恩禮遂薄。時汝南周顒入侍帷幄瑾嘗謂颙曰。陛下比日所行殊非人君舉動。俗事諷諫無所復益。妙理深談彌為奢緩。唯三世苦報最切近情。檀越儻因機候正當陳此而已。帝后風疾。數加鍼灸痛惱無聊。輒召颙及殷洪等。說鬼神雜事以散胸懷。颙乃習讀法句賢愚二經。每見談說輒為言先。帝往往驚曰。報應真當如此。亦寧可不畏。因此犯忤之徒屢被全宥。蓋瑾之所因為得人也。瑾以宋元徽中卒。春秋七十有九。
復有沙門曇度。續為僧主。度本瑯瑘人。善三藏及春秋莊老易。宋世祖太宗並加欽賞。及少帝乖禮。度亦行藏得所。舉動無忤。止於新安寺。同寺又有釋玄運者。亦精通大小乘。張永張融並升堂問道。
釋道猛。本西涼州人。少而遊歷燕趙備矚風化后停止壽春。力精勤學。三藏九部大小數論皆思入淵微無不鏡徹。而成實一部最為獨步。於是大化江西學人成列。至元嘉二十六年。東遊京師止於東安寺。復續開講席。宋太宗為湘東王時。深相崇薦。及登祚倍加禮接。賜錢三十萬以供資待。太始之初帝創寺
【現代漢語翻譯】 現代漢語譯本：他受到如此的重視。劉瑾的性格是不積攢金錢，都用來做善事。他建造了靈根寺和靈基寺，作為僧人禪修和研習佛法的場所。到了明帝末年，朝廷中頗多忌諱，因此關於涅槃（Nirvana，佛教用語，指解脫生死輪迴的狀態）和滅度（Parinirvana，佛教用語，指佛或阿羅漢去世）的翻譯，在這裡暫時停止。凡是關於死亡、兇禍、衰敗、喪事等詞語，都不能使用，因此觸犯禁忌而被處死的人有十之七八。劉瑾常常因為匡正勸諫而使得恩寵和禮遇變得淡薄。當時汝南人周顒（Zhou Yong）在皇帝身邊侍奉，劉瑾曾經對周顒說：『陛下近日所做的事情，實在不像人君的舉動。用世俗的事情諷刺勸諫，已經沒有什麼益處了；用精妙的佛理進行深入的談論，反而顯得奢侈和怠慢。只有三世（Past, Present and Future）的苦報最能切近人情。施主您如果能抓住機會，正當地陳述這些道理就可以了。』後來皇帝得了風疾，多次鍼灸，痛苦煩惱，無所寄託，就召見周顒和殷洪（Yin Hong）等人，說一些鬼神雜事來排遣胸中的鬱悶。周顒於是學習誦讀《法句經》（Dhammapada，佛教經典）和《賢愚經》（Damamuka-nidana，佛教經典）。每次見到皇帝談論這些事情，就搶先發言。皇帝常常驚歎說：『報應真的會是這樣啊，怎麼能不畏懼呢？』因此，那些觸犯禁忌的人多次被赦免。這大概是因為劉瑾所推薦的人能夠發揮作用啊。劉瑾在宋元徽年間去世，享年七十九歲。 又有沙門曇度（Tandu），繼續擔任僧主。曇度是瑯瑘（Langye）人，精通三藏（Tripitaka，佛教經典的總稱）以及《春秋》（Spring and Autumn Annals，中國古代史書）、《莊子》（Zhuangzi，道家經典）、《老子》（Laozi，道家經典）、《易經》（I Ching，中國古代經典）。宋世祖（Emperor Xiaowu of Song）、太宗（Emperor Ming of Song）都對他非常欽佩賞識。到了少帝（Emperor Qianfei of Song）不守禮法的時候，曇度也能適時地採取行動，舉止沒有冒犯之處。他住在新安寺（Xinan Temple）。同寺還有釋玄運（Shi Xuanyun），也精通大乘（Mahayana，佛教宗派）和小乘（Hinayana，佛教宗派）。張永（Zhang Yong）、張融（Zhang Rong）都曾到他的講堂請教佛法。 釋道猛（Shi Daomeng），原本是西涼州（Xiliang Prefecture）人。年輕時遊歷燕趙（Yan and Zhao，中國古代地名），廣泛瞭解當地的風俗教化，後來停留在壽春（Shouchun）。他努力精勤地學習，三藏（Tripitaka，佛教經典的總稱）九部（Nine Divisions of Buddhist Scriptures）的大小乘（Mahayana，佛教宗派；Hinayana，佛教宗派）數論，都能深入研究，沒有不通達的。尤其對《成實論》（Tattvasiddhi Shastra，佛教論書）這部論書最為精通。於是，他大大教化了江西（Jiangxi）的學人，使他們成群結隊地前來學習。到了元嘉二十六年，他東遊京師，住在東安寺（Dongan Temple），再次開設講席。宋太宗（Emperor Wen of Song）擔任湘東王（Prince of Xiangdong）的時候，就非常推崇他。等到登基稱帝后，更加以禮相待，賜給他三十萬錢，用來供給他的生活所需。太始（Taishi，年號）初年，皇帝建立寺廟
【English Translation】 English version: He was held in such high regard. Liu Jin's nature was not to accumulate wealth; he used it all for meritorious deeds. He built Linggen Temple (Linggen Temple, Temple of Spiritual Roots) and Lingji Temple (Lingji Temple, Temple of Spiritual Foundation) as places for monks to practice Chan (Zen, a school of Mahayana Buddhism) and study the Dharma (Buddhist teachings). Towards the end of Emperor Ming's reign, there were many taboos in the court, so the translation of Nirvana (Nirvana, a state of liberation from the cycle of birth and death) and Parinirvana (Parinirvana, the passing away of a Buddha or Arhat) was temporarily suspended here. Words related to death, misfortune, decline, and funerals were not allowed, and as a result, seven or eight out of ten people who violated these taboos were executed. Liu Jin often found that his remonstrations led to a decline in favor and courtesy. At that time, Zhou Yong (Zhou Yong) from Runan was serving the emperor, and Liu Jin once said to Zhou Yong: 'What His Majesty has been doing recently does not resemble the actions of a ruler. It is no longer beneficial to offer satirical advice on worldly matters; profound discussions of subtle Buddhist principles only seem extravagant and negligent. Only the suffering of the three lifetimes (Past, Present and Future) is most relevant to human feelings. If you, benefactor, can seize the opportunity to present these principles appropriately, that would be sufficient.' Later, the emperor suffered from wind disease, and after numerous acupuncture treatments, he was in pain and bored. He summoned Zhou Yong and Yin Hong (Yin Hong) and others to talk about ghosts and spirits to relieve his depression. Zhou Yong then studied and recited the Dhammapada (Dhammapada, a collection of sayings of the Buddha) and the Damamuka-nidana (Damamuka-nidana, a Buddhist scripture). Whenever he saw the emperor talking about these things, he would speak first. The emperor often exclaimed: 'Retribution is really like this, how can one not be afraid?' Therefore, those who violated the taboos were often pardoned. This was probably because the person recommended by Liu Jin was able to make a difference. Liu Jin died during the Yuanhui era of the Song Dynasty, at the age of seventy-nine. Furthermore, there was the Shramana (Buddhist monk) Tandu (Tandu), who continued to serve as the Sangha leader. Tandu was from Langye (Langye), and he was well-versed in the Tripitaka (Tripitaka, the complete collection of Buddhist scriptures), as well as the Spring and Autumn Annals (Spring and Autumn Annals, an ancient Chinese historical chronicle), Zhuangzi (Zhuangzi, a Daoist classic), Laozi (Laozi, a Daoist classic), and the I Ching (I Ching, an ancient Chinese classic). Emperor Xiaowu of Song (Emperor Xiaowu of Song) and Emperor Ming of Song (Emperor Ming of Song) both admired and appreciated him greatly. When Emperor Qianfei of Song (Emperor Qianfei of Song) behaved improperly, Tandu was able to act appropriately and avoid any offense. He resided at Xinan Temple (Xinan Temple). Also at the same temple was Shi Xuanyun (Shi Xuanyun), who was also proficient in Mahayana (Mahayana, a major branch of Buddhism) and Hinayana (Hinayana, a major branch of Buddhism). Zhang Yong (Zhang Yong) and Zhang Rong (Zhang Rong) both went to his lecture hall to inquire about the Dharma. Shi Daomeng (Shi Daomeng) was originally from Xiliang Prefecture (Xiliang Prefecture). In his youth, he traveled through Yan and Zhao (Yan and Zhao, ancient Chinese states), extensively learning about the local customs and teachings. Later, he settled in Shouchun (Shouchun). He diligently studied, and he was able to deeply research the Tripitaka (Tripitaka, the complete collection of Buddhist scriptures), the Nine Divisions of Buddhist Scriptures (Nine Divisions of Buddhist Scriptures), and the numerical treatises of both Mahayana (Mahayana, a major branch of Buddhism) and Hinayana (Hinayana, a major branch of Buddhism), without failing to understand them. He was especially proficient in the Tattvasiddhi Shastra (Tattvasiddhi Shastra, a Buddhist treatise). As a result, he greatly taught the scholars of Jiangxi (Jiangxi), who came in droves to learn from him. In the twenty-sixth year of the Yuanjia era, he traveled east to the capital and resided at Dongan Temple (Dongan Temple), where he reopened his lecture hall. When Emperor Wen of Song (Emperor Wen of Song) was the Prince of Xiangdong (Prince of Xiangdong), he greatly admired him. After ascending the throne, he treated him with even greater respect and gave him 300,000 coins to provide for his needs. In the early years of the Taishi era (Taishi, era name), the emperor founded a temple
于建陽門外。敕猛為綱領。帝曰。夫人能弘道道藉人弘。今得法師非直道益蒼生。亦有光於世望。可目寺為興皇。由是成號。及創造功畢。敕猛於寺開講成實。序題之日帝親臨幸。公卿皆集。四遠學賓負帙齊至。猛神韻無忤吐納詳審。帝稱善久之。因有詔曰。猛法師風道多濟。朕素賓友。可月給錢三萬令吏四人白簿吏二十人車及步輿各一乘。乘輿至客省。猛隨有所獲皆賑施貧乏營造寺廟以宋元徽三年卒于東安寺。春秋六十有五。後有道堅慧鸞慧敷僧訓導明。並止興皇寺。義學之譽抑亦次焉。
釋超進。本姓顓頊氏。長安人。篤志精勤幼而敦學。大小諸經並加綜采。神性和敏戒行嚴潔。故年在未立而振譽關中及西虜勃勃赫連寇陷長安。人情危擾法事罷廢。進避地東下止於京師。更精尋文旨開暢講說。頃之進適姑蘇復弘佛法。時平昌孟顗守在會稽。藉甚風猷乃遣使迎接。安置山陰靈嘉寺。於是停止浙東講論相續。邑野僧尼及清信男女。並結菩薩因緣伏膺戒范。至宋太始中被徴出都講大法鼓經。俄而旋于會稽。還紹法化。以大涅槃是窮理之教。每留思踟躕累加講說。凡結齋會者無不必請。若值他許則為移日。後年衰腳疾不堪外赴。並送食于房以希冥益。進為性篤好經典看尋苦至。及年老失明。猶使弟子唱涅槃經。旬中
【現代漢語翻譯】 現代漢語譯本：在建陽門外。皇帝敕令猛法師為綱領。皇帝說：『人能夠弘揚佛道，佛道也憑藉人來弘揚。如今得到法師，不僅佛道有益於百姓，也能光耀於世。』於是命名寺廟為興皇寺。因此寺廟就有了這個名稱。等到建造完畢，皇帝敕令猛法師在寺中開講《成實論》。在序題的那天，皇帝親自駕臨，公卿大臣全部聚集，四面八方的學子揹著書本一同前來。猛法師神態安詳，吐字清晰，講解詳盡。皇帝稱讚了很久。於是下詔說：『猛法師的德行和佛法能夠濟世救人，朕一直把他當做朋友。』每月供給三萬錢，配備四名辦事人員，兩名文書，一輛車和一輛步輿。乘坐的車可以直接到達客省。猛法師將所得的錢財全部用來救濟貧困的人，建造寺廟。在宋元徽三年在東安寺去世，享年六十五歲。後來有道堅、慧鸞、慧敷、僧訓、導明等法師，都住在興皇寺，他們在義學方面的聲譽也很高。 釋超進，本姓顓頊氏（中國上古部落聯盟首領），是長安人。他志向堅定，勤奮刻苦，從小就努力學習。大小乘的各種經典都廣泛涉獵。他天資聰穎，性格溫和，戒律嚴明。所以在還未成年的時候，就已經在關中地區享有盛譽。後來西戎勃勃赫連（匈奴族鐵弗部首領）攻陷長安，社會動盪，佛事廢止。超進爲了躲避戰亂，向東來到京師。更加精細地研究經文的旨意，開講佛法。不久，超進去了姑蘇，再次弘揚佛法。當時平昌孟顗（人名）擔任會稽太守，非常仰慕超進的德行，於是派人迎接他，安置在山陰靈嘉寺。於是超進就留在浙東，講經說法，絡繹不絕。當地的僧尼以及信佛的男女，都與他結下了菩薩的因緣，信奉戒律。到了宋太始年間，他被徵召到京都講解《大法鼓經》。不久又回到會稽，繼續弘揚佛法。他認為《大涅槃經》是窮究真理的經典，經常思考研究，多次講解。凡是舉辦齋會的人，沒有不邀請他的。如果他已經答應了別人，就會改期。後來他年老體衰，腿腳不便，不能外出赴約，人們就把食物送到他的房間，希望得到冥冥中的保佑。超進天性喜歡經典，看書非常刻苦。到了晚年失明，仍然讓弟子誦讀《涅槃經》，每天如此。
【English Translation】 English version: Outside Jianyang Gate. The Emperor ordered Dharma Master Meng to be the leader. The Emperor said, 'People can promote the Dharma, and the Dharma relies on people to promote it. Now that we have a Dharma Master, it will not only benefit the people but also bring glory to the world.' Therefore, the temple was named Xinghuang Temple. Thus, the temple got its name. After the construction was completed, the Emperor ordered Dharma Master Meng to open a lecture on the Chengshi Lun (Treatise on the Establishment of Truth) at the temple. On the day of the preface, the Emperor personally arrived, and all the ministers gathered, and scholars from all directions came with their books. Dharma Master Meng's demeanor was calm, his pronunciation was clear, and his explanation was detailed. The Emperor praised him for a long time. Then he issued an edict saying, 'Dharma Master Meng's virtue and Dharma can save the world, and I have always regarded him as a friend.' He was given 30,000 coins per month, four staff members, two clerks, a carriage and a sedan chair. The carriage could go directly to the guest house. Dharma Master Meng used all the money he received to help the poor and build temples. He passed away at Dong'an Temple in the third year of the Yuanhui era of the Song Dynasty, at the age of sixty-five. Later, Dharma Masters Daojian, Huiluan, Huifu, Sengxun, and Daoming all resided in Xinghuang Temple, and their reputation in terms of righteous learning was also very high. 釋 Chaojin, whose original surname was Zhuanxu (a legendary ruler of ancient China), was from Chang'an. He was determined, diligent, and studious from a young age. He extensively studied various sutras of both Mahayana and Hinayana. He was intelligent, gentle, and strictly observed the precepts. Therefore, he already enjoyed a high reputation in the Guanzhong area before he came of age. Later, the Xiongnu chieftain Bobo Helian (chieftain of the Tiefu tribe of the Xiongnu) captured Chang'an, society was turbulent, and Buddhist activities ceased. To avoid the war, Chaojin went east to the capital. He studied the meaning of the scriptures more carefully and gave lectures on the Dharma. Soon, Chaojin went to Gusu and promoted the Dharma again. At that time, Meng Yi (personal name), the governor of Kuaiji, greatly admired Chaojin's virtue, so he sent someone to welcome him and settled him in Lingjia Temple in Shanyin. Thus, Chaojin stayed in eastern Zhejiang, giving lectures on the sutras continuously. Local monks, nuns, and Buddhist men and women all formed a karmic connection with him and believed in the precepts. During the Tai Shi era of the Song Dynasty, he was summoned to the capital to lecture on the Mahamegha Sutra. Soon after, he returned to Kuaiji and continued to promote the Dharma. He believed that the Mahaparinirvana Sutra was a classic for exploring the truth, and he often thought about it and lectured on it many times. Anyone who held a vegetarian feast would invite him. If he had already agreed to someone else, he would change the date. Later, he became old and weak, and his legs and feet were inconvenient, so he could not go out to attend appointments. People would send food to his room, hoping to receive blessings in the dark. Chaojin was naturally fond of the classics and studied very hard. In his later years, he became blind, but he still had his disciples recite the Nirvana Sutra every day.
一遍。其耽好若此。以宋元徽中卒。春秋九十有四。時有曇機法師。本姓趙氏。亦長安人。值關中寇亂。避地東下游觀山水。至於稽邑善法華毗曇。時世宗奉與進相次。郡守瑯瑘王琨請居邑西嘉祥寺。寺本琨祖薈所創也。時又有釋道憑者。亦是當世法匠。而執性剛忤。論者少之。
釋法珍。姓楊。河東人。少而好學尋問萬里。宋景平中來游兗豫。貫極眾經。傍通異部。后聽東阿靜公講。眾屢請覆述。靜嘆曰。吾不及也。元嘉中過江。吳興沈演之特深器重。請還吳興武康小山寺。首尾十有九年。自非祈請法事未嘗出門。居於武康每歲開講。三吳學者負笈盈衢。乃著涅槃法華大品勝鬘等義疏。大明六年敕吳興郡致禮上京。與道猷同止新安寺。使頓漸二悟義各有宗。至便就講。鑾輿降蹕百辟陪筵。珍年雖棲暮。而蔬苦弗改。戒節清白。道俗歸焉。宋元徽中卒。春秋七十有六。時宋熙有曇瑤者。善凈名十住及莊老又工草隸。為宋建平宣簡王宏所重也。
釋道猷。吳人。初為生公弟子。隨師之廬山。師亡后隱臨川郡山。乃見新出勝鬘經。披卷而嘆曰。先師昔義闇與經同。但歲不待人。經集義后。良可悲哉。因注勝鬘。以翌宣遺訓。凡有五卷。文頻不行。宋文問慧觀。頓悟之義。誰複習之。答云生公弟子道猷。即敕臨
【現代漢語翻譯】 現代漢語譯本：他就是如此地愛好佛法。在宋元徽年間去世，享年九十四歲。當時有曇機法師（Tanji, 比丘的名字），原本姓趙，也是長安人。正趕上關中地區發生寇亂，便到東邊避難，遊覽山水。到達稽邑后，精通《善法華毗曇》（Shan Fahua Pitan, 佛經名）。當時世宗皇帝非常敬重他，禮遇有加。郡守瑯玡王琨（Langye Wang Kun, 人名）請他住在縣城西邊的嘉祥寺。這座寺廟原本是王琨的祖父王薈（Wang Hui, 人名）所建立的。當時還有一位釋道憑（Shi Daoping, 比丘的名字），也是當世的佛學大師，但是性格剛烈，很少有人贊同他的觀點。 釋法珍（Shi Fazhen, 比丘的名字），姓楊，是河東人。年輕時就喜歡學習，不遠萬里地尋師問道。在宋景平年間來到兗州和豫州一帶遊歷，精通各種佛經，廣泛涉獵不同的部派。後來聽東阿靜公（Dong'a Jinggong, 比丘的名字）講經，聽眾多次請求他複述講解的內容。靜公感嘆說：『我不如他啊。』元嘉年間，他過江來到吳興，吳興的沈演之（Shen Yanzhi, 人名）對他特別器重，請他回到吳興的武康小山寺。前後住了十九年。除非是祈請法事，否則從不出門。住在武康期間，每年都開講佛經，三吳地區的學者揹著書箱前來求學，擠滿了道路。於是他撰寫了《涅槃經義疏》（Nirvana Sutra Commentary, 佛經註釋名）、《法華經義疏》（Lotus Sutra Commentary, 佛經註釋名）、《大品般若經義疏》（Mahaprajnaparamita Sutra Commentary, 佛經註釋名）、《勝鬘經義疏》（Shrimala Sutra Commentary, 佛經註釋名）等著作。大明六年，皇帝下令吳興郡以禮儀將他送往京城，與道猷（Daoyou, 比丘的名字）一同住在新安寺，讓頓悟和漸悟兩種義理各自有所宗奉。到了講經的時候，皇帝親自駕臨，文武百官陪同參加。法珍雖然年事已高，但是吃素的習慣沒有改變，戒律清凈，受到僧俗的尊敬。在宋元徽年間去世，享年七十六歲。當時宋熙有曇瑤（Tan Yao, 比丘的名字），擅長《凈名經》（Vimalakirti Sutra, 佛經名）、《十住經》（Dasabhumika Sutra, 佛經名）以及莊子和老子的學說，又擅長草書和隸書，受到宋建平宣簡王宏（Song Jianping Xuanjian Wang Hong, 人名）的器重。 釋道猷（Shi Daoyou, 比丘的名字），是吳郡人。起初是生公（Sheng Gong, 比丘的名字，即竺道生）的弟子，跟隨老師到了廬山。生公去世后，他隱居在臨川郡的山中。後來他看到了新出的《勝鬘經》（Shrimala Sutra, 佛經名），打開經卷感嘆說：『先師以前的義理暗合經文，只是歲月不等人，經文在義理之後出現，真是可悲啊。』於是他註釋《勝鬘經》，來宣揚老師的遺訓，共有五卷。文章很少流傳。宋文帝詢問慧觀（Huiguan, 比丘的名字），誰還在學習頓悟的義理。慧觀回答說是生公的弟子道猷，於是皇帝下令臨川郡...
【English Translation】 English version: He was so fond of the Dharma. He passed away during the Yuanhui era of the Song dynasty at the age of ninety-four. At that time, there was Dharma Master Tanji (Tanji, name of a monk), originally surnamed Zhao, who was also from Chang'an. He encountered the turmoil in the Guanzhong region and sought refuge in the east, traveling and admiring the scenery. Upon arriving in Ji County, he became proficient in the 'Shan Fahua Pitam' (Shan Fahua Pitam, name of a Buddhist scripture). Emperor Shizong greatly respected him and treated him with great courtesy. Wang Kun (Wang Kun, personal name), the governor of Langye, invited him to reside in Jixiang Temple, west of the county seat. This temple was originally founded by Wang Hui (Wang Hui, personal name), the grandfather of Wang Kun. At that time, there was also Shi Daoping (Shi Daoping, name of a monk), who was also a renowned Dharma master of the time, but his personality was rigid and few people agreed with his views. Shi Fazhen (Shi Fazhen, name of a monk), surnamed Yang, was from Hedong. He loved learning from a young age and sought teachers and asked questions from afar. During the Jingping era of the Song dynasty, he traveled to the areas of Yanzhou and Yuzhou, becoming proficient in various Buddhist scriptures and widely studying different schools. Later, he listened to Jinggong of Dong'a (Dong'a Jinggong, name of a monk) lecturing on the scriptures, and the audience repeatedly requested him to repeat the explanation. Jinggong sighed and said, 'I am not as good as him.' During the Yuanjia era, he crossed the river to Wuxing, where Shen Yanzhi (Shen Yanzhi, personal name) of Wuxing particularly valued him and invited him back to Xiaoshan Temple in Wukang, Wuxing. He stayed there for nineteen years in total. Unless it was for prayer ceremonies, he never left the temple. While residing in Wukang, he gave lectures every year, and scholars from the three Wu regions came with their book boxes, filling the roads. Thus, he wrote commentaries such as the 'Nirvana Sutra Commentary' (Nirvana Sutra Commentary, name of a Buddhist scripture commentary), the 'Lotus Sutra Commentary' (Lotus Sutra Commentary, name of a Buddhist scripture commentary), the 'Mahaprajnaparamita Sutra Commentary' (Mahaprajnaparamita Sutra Commentary, name of a Buddhist scripture commentary), and the 'Shrimala Sutra Commentary' (Shrimala Sutra Commentary, name of a Buddhist scripture commentary). In the sixth year of the Daming era, the emperor ordered the Wuxing commandery to send him to the capital with proper etiquette, where he resided with Daoyou (Daoyou, name of a monk) in Xin'an Temple, allowing the two doctrines of sudden enlightenment and gradual enlightenment to each have their own adherents. When it came time to lecture, the emperor personally arrived, and civil and military officials accompanied him. Although Fazhen was old, his vegetarian habits did not change, and his precepts were pure, earning him the respect of both monks and laypeople. He passed away during the Yuanhui era of the Song dynasty at the age of seventy-six. At that time, Song Xi had Tan Yao (Tan Yao, name of a monk), who was skilled in the 'Vimalakirti Sutra' (Vimalakirti Sutra, name of a Buddhist scripture), the 'Dasabhumika Sutra' (Dasabhumika Sutra, name of a Buddhist scripture), as well as the teachings of Zhuangzi and Laozi, and was also skilled in cursive and clerical script, earning him the respect of Wang Hong (Wang Hong, personal name), the Jianping Xuanjian Prince of the Song dynasty. Shi Daoyou (Shi Daoyou, name of a monk) was from Wu. Initially, he was a disciple of Sheng Gong (Sheng Gong, name of a monk, i.e., Zhu Daosheng), and followed his teacher to Mount Lu. After Sheng Gong passed away, he lived in seclusion in the mountains of Linchuan Commandery. Later, he saw the newly released 'Shrimala Sutra' (Shrimala Sutra, name of a Buddhist scripture), opened the scripture and sighed, 'My late teacher's previous teachings secretly matched the scripture, but time waits for no one, and the scripture appeared after the teachings, how sad.' Thus, he annotated the 'Shrimala Sutra' to promote his teacher's legacy, totaling five volumes. The articles were rarely circulated. Emperor Wen of Song asked Huiguan (Huiguan, name of a monk) who was still studying the doctrine of sudden enlightenment. Huiguan replied that it was Daoyou, a disciple of Sheng Gong, so the emperor ordered Linchuan Commandery...
川郡發遣出京。既至。即延入宮內。大集義僧令猷申述頓悟。時競辯之徒關責互起。猷既積思參玄。又宗源有本。乘機挫銳往必摧鋒。帝乃撫機稱快。及孝武升位尤相嘆重。乃敕住新安為鎮寺法主。帝每稱曰。生公孤情絕照。猷公直轡獨上。可謂克明師匠無忝徽音。宋元徽中卒。春秋七十有一。後有豫州沙門道慈善維摩法華。祖述猷義刪其所注勝鬘以為兩卷。今行於世。時比多寶慧整長樂覺世。並齊名比德。整特精三論。為學者所宗世善於大品及涅槃經。立不空假名義。
釋慧通。姓劉。沛國人。少而神情爽發俊氣虛玄。止於治城寺。每麈尾一振輒軒蓋盈衢。東海徐湛之陳郡袁粲敬以師友之禮。孝武皇帝厚加寵秩。敕與海陵小建平二王為友。袁粲著蘧顏論示通。通難詰往反。著文於世。又制大品勝鬘雜心毗曇等義疏。並駁夷夏論顯證論法性論及爻象記等。皆傳於世。宋升明中卒。春秋六十三矣。
高僧傳卷第七 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第八(義解五)
梁會稽嘉祥寺沙門釋慧皎撰釋僧淵一釋曇度二釋道慧三釋僧鐘四釋道盛五釋弘充六釋智林七釋法瑗八釋玄暢九釋僧遠十釋僧慧十一釋僧柔十二釋慧基十三釋慧次十四釋慧隆十五釋僧宗十六釋法安十七釋僧
印十八釋法度十九釋智秀二十釋慧球二十一釋僧盛二十二釋智順二十三釋寶亮二十四釋法通二十五釋慧集二十六釋曇斐二十七
釋僧淵。本姓趙。穎川人。魏司空儼之後也。少好讀書。進戒之後專攻佛義。初游徐邦止白塔寺。從僧嵩受成實論毗曇。學未三年功逾十載。慧解之聲馳于遐邇。淵風姿宏偉腰帶十圍。神氣清遠含吐灑落。隱士劉因之舍所住山給為精舍。曇度慧記道登並從淵受業。慧記兼通數論。道登善涅槃法華。併爲魏主元宏所重。馳名魏國。淵以偽太和五年卒。春秋六十有八。即齊建元三年也。
釋曇度。本姓蔡。江陵人。少而敬慎威儀。素以戒范致稱。神情敏悟鑒徹過人。后遊學京師備貫眾典。涅槃法華維摩大品。並探索微隱思發言外。因以腳疾西遊。乃造徐州。從僧淵法師更受成實論。遂精通此部獨步當時魏主元宏聞風餐挹。遣使徴請。既達平城大開講席。宏致敬下筵親管理味。於是停止魏都法化相續。學徒自遠而至千有餘人。以偽太和十三年卒于魏國。即齊永明六年也。撰成實論大義疏八卷。盛傳北土。
釋道慧。姓王。餘姚人。寓居建鄴。十一出家為僧遠弟子止靈曜寺。至年十四讀廬山慧遠集。乃慨然嘆息恨有生之晚。遂與友人智順。沂流千里觀遠遺蹟。於是憩廬山西寺涉歷三
【現代漢語翻譯】 現代漢語譯本： 釋僧淵（Shi Sengyuan），俗姓趙（Zhao），穎川（Yingchuan）人，是魏朝司空趙儼（Zhao Yan）的後代。他年少時喜愛讀書，受戒后專心研究佛學義理。起初在徐州（Xuzhou）一帶遊歷，住在白塔寺（Baita Temple），跟隨僧嵩（Seng Song）學習《成實論》（Chengshi Lun）和《毗曇》（Pitan）。學習不到三年，其功力超過十年。他的智慧和見解遠近聞名。僧淵風度儀表宏偉，腰圍有十圍，神態清明高遠，言談舉止灑脫。隱士劉因（Liu Yin）將自己居住的山舍捐獻出來作為精舍。曇度（Tandu）、慧記（Huiji）、道登（Daodeng）都跟隨僧淵學習。慧記兼通數論，道登擅長《涅槃經》（Nirvana Sutra）和《法華經》（Lotus Sutra），都受到魏主元宏（Yuan Hong）的器重，名聲傳遍魏國。僧淵于偽太和五年去世，享年六十八歲，即齊建元三年。 釋曇度（Shi Tandu），俗姓蔡（Cai），江陵（Jiangling）人。他從小就恭敬謹慎，注重威儀，一向以持戒嚴謹而著稱。他的精神敏銳，見識透徹，超過常人。後來到京師遊學，廣泛通曉各種典籍。《涅槃經》、《法華經》、《維摩經》（Vimalakirti Sutra）、《大品般若經》（Mahaprajnaparamita Sutra），都深入探索其中精微隱晦之處，思考領悟于言語之外。因為腳有疾病而西遊，於是來到徐州，跟隨僧淵法師進一步學習《成實論》，於是精通這部經典，在當時獨步天下。魏主元宏聽聞他的名聲，非常仰慕，派遣使者徵召他。到達平城（Pingcheng）后，大規模開設講席。元宏非常尊敬他，親自在座下管理飲食。於是他留在魏都，佛法教化得以相續不斷，從遠方前來學習的弟子有一千多人。于偽太和十三年去世于魏國，即齊永明六年。撰寫了《成實論大義疏》（Chengshi Lun Dayi Shu）八卷，在北方廣泛流傳。 釋道慧（Shi Daohui），俗姓王（Wang），餘姚（Yuyao）人，居住在建鄴（Jianye）。十一歲出家，成為僧遠（Sengyuan）的弟子，住在靈曜寺（Lingyao Temple）。到十四歲時，讀了廬山慧遠（Hu Yuan of Lushan）的文集，於是慨然嘆息，遺憾自己出生太晚。於是與友人智順（Zhishun）一起，沿著河流走了千里，瞻仰慧遠的遺蹟，於是在廬山西寺（West Lushan Temple）休息，遊歷了三...
【English Translation】 English version: Shi Sengyuan (釋僧淵), whose lay surname was Zhao (趙), was a native of Yingchuan (穎川), and a descendant of Zhao Yan (趙儼), the Minister of Works (司空) of the Wei dynasty. He loved reading from a young age, and after receiving the precepts, he devoted himself to the study of Buddhist doctrines. Initially, he traveled around the Xuzhou (徐州) area, residing at Baita Temple (白塔寺), where he studied the Tattvasiddhi Shastra (成實論, Chengshi Lun) and the Abhidharma (毗曇, Pitan) under Seng Song (僧嵩). In less than three years of study, his proficiency surpassed that of ten years. His wisdom and understanding were renowned far and wide. Sengyuan had a grand and majestic appearance, with a waist circumference of ten spans. His spirit was clear and distant, and his speech and demeanor were refined. The recluse Liu Yin (劉因) donated his mountain dwelling to serve as a monastery. Tandu (曇度), Huiji (慧記), and Daodeng (道登) all studied under Sengyuan. Huiji was also proficient in mathematics, while Daodeng excelled in the Nirvana Sutra (涅槃經, Nirvana Sutra) and the Lotus Sutra (法華經, Lotus Sutra). Both were highly regarded by Emperor Yuan Hong (元宏) of the Wei dynasty, and their fame spread throughout the Wei kingdom. Sengyuan passed away in the fifth year of the pseudo-Taihe era, at the age of sixty-eight, which was the third year of the Jianyuan era of the Qi dynasty. Shi Tandu (釋曇度), whose lay surname was Cai (蔡), was a native of Jiangling (江陵). From a young age, he was respectful and cautious, paying attention to his demeanor, and was always known for his strict adherence to the precepts. His mind was sharp and his insight was extraordinary. Later, he traveled to the capital to study, becoming well-versed in various scriptures. He deeply explored the subtle and hidden meanings of the Nirvana Sutra, the Lotus Sutra, the Vimalakirti Sutra (維摩經, Vimalakirti Sutra), and the Mahaprajnaparamita Sutra (大品般若經, Mahaprajnaparamita Sutra), contemplating and understanding beyond words. Due to a foot ailment, he traveled west and arrived in Xuzhou, where he further studied the Tattvasiddhi Shastra under Dharma Master Sengyuan. He became proficient in this scripture, unmatched in his time. Emperor Yuan Hong of the Wei dynasty, hearing of his reputation, greatly admired him and sent envoys to invite him. Upon arriving in Pingcheng (平城), he opened a large lecture hall. Yuan Hong greatly respected him, personally managing his meals from below the seat. Thus, he remained in the Wei capital, and the Buddhist teachings continued uninterrupted, with more than a thousand disciples coming from afar to study. He passed away in the thirteenth year of the pseudo-Taihe era in the Wei kingdom, which was the sixth year of the Yongming era of the Qi dynasty. He wrote the Great Commentary on the Tattvasiddhi Shastra (成實論大義疏, Chengshi Lun Dayi Shu) in eight volumes, which was widely circulated in the north. Shi Daohui (釋道慧), whose lay surname was Wang (王), was a native of Yuyao (餘姚), residing in Jianye (建鄴). He became a monk at the age of eleven, becoming a disciple of Sengyuan (僧遠) and residing at Lingyao Temple (靈曜寺). At the age of fourteen, he read the collected works of Hui Yuan of Lushan (廬山慧遠), and sighed with regret that he was born so late. Thus, together with his friend Zhishun (智順), he traveled hundreds of miles along the river, paying homage to the traces of Hui Yuan, and then rested at the West Lushan Temple (West Lushan Temple), traveling through three...
年。更還京邑。時王或辯三相義大聚學僧。慧時年十七。便發問數番言語玄微詮牒有次。眾咸奇之。后受業于猛斌二法師。猛嘗講成實。張融構難重疊。猛稱疾不堪多領。乃命慧令答之。融以慧年少頗協輕心。慧乘機挫銳言必詣理。酬酢往還綽有餘裕。善大乘明數論。講說相續學徒甚盛。區別義類始為章段焉。褚澄謝超宗名重當時。並見推禮。慧以母年老欲存資奉乃移憩莊嚴寺。母憐其志。復出家為道。舍宅為福建遠精舍。慧以齊建元三年卒。春秋三十有一。臨終呼取麈尾授友人智順。順慟曰。如此之人年不至四十惜矣。因以麈尾內棺中而斂焉。葬于鐘山之陽。陳郡謝超宗為造碑文。時莊嚴復有玄趣僧達。並以學解見稱。趣博通眾經並精內外。而尤善席上風軌可欣。達少而頭白。時人號曰白頭達。亦博解眾典尤精往復。而性剛忤物被擯長沙。
釋僧鐘。姓孫。魯郡人。十六出家。居貧履道。嘗至壽春。導公見而奇之。譙郡王鄴重其志操供以四事。后請講百論。導往聽之。乃謂人曰。後生可畏真不虛矣。鐘妙善成實三論涅槃十地等。后南遊京邑止於中興寺。永明初魏使李道固來聘會於寺內。帝以鐘有德聲敕令酬對。往復移時言無失厝日影小晚。鐘不食。固曰。何以不食。鐘曰。古佛道法過中不餐。固曰。何為聲聞
【現代漢語翻譯】 現代漢語譯本： 那年，他返回京城。當時，國王經常召集學僧們辯論三相義（一切法的三個方面：遍計所執相、依他起相、圓成實相），慧（僧人的名字）當時十七歲，便能提出許多問題，言語玄妙，詮釋有條理，眾人都對他感到驚奇。後來，他師從猛斌兩位法師學習。猛法師曾經講解《成實論》，張融提出許多困難的問題，猛法師稱病，不能多加應付，於是讓慧來回答。張融因為慧年輕，頗有輕視之心，慧抓住機會，挫其銳氣，言語必定合乎道理，應對往來，綽綽有餘。他精通大乘佛法，明瞭數論，講說不絕，學徒眾多。他開始區分義理，分為章節段落。褚澄、謝超宗當時名聲很大，都對他推崇禮敬。慧因為母親年老，想要供養她，於是移居到莊嚴寺。母親憐憫他的志向，又出家修行，將住宅舍棄，作為福建遠精舍。慧在齊建元三年去世，享年三十一歲。臨終時，他叫人拿來麈尾（一種拂塵），交給友人智順。智順悲痛地說：『這樣的人，年齡不到四十歲就去世了，太可惜了！』於是將麈尾放入棺中，然後安葬。陳郡謝超宗為他撰寫碑文。當時莊嚴寺還有玄趣、僧達，都以學識見稱。玄趣博通各種經典，精通內外學問，尤其擅長講席上的風範，令人欣喜。僧達年少時頭髮就白了，當時人稱他為白頭達。他也博學多識，尤其精通往復辯論，但性格剛烈，不合羣，被貶到長沙。 釋僧鐘（僧人的名字）。姓孫，是魯郡人。十六歲出家，生活貧困，但遵守戒律。曾經到壽春，導公見到他，感到驚奇。譙郡王鄴敬重他的志向和操守，用四事供養他。後來請他講解《百論》，導公前去聽講，於是對人說：『後生可畏，真是不假啊！』僧鐘精通《成實論》、《三論》、《涅槃經》、《十地經》等。後來南遊京城，住在中興寺。永明初年，北魏使者李道固來訪，在寺內會見。皇帝因為僧鐘有德行，下令他應對。往來辯論了很長時間，言語沒有失誤，太陽快要落山了，僧鐘不吃飯。李道固說：『為什麼不吃飯？』僧鐘說：『古代佛的道法，過了中午就不吃飯。』李道固說：『什麼是聲聞（聽聞佛陀教誨而證悟的修行者）？』
【English Translation】 English version: That year, he returned to the capital. At that time, the king often gathered learned monks to debate the meaning of the three aspects (three natures) of all dharmas (phenomena): Parikalpita (completely conceptualized nature), Paratantra (dependent nature), and Parinispanna (perfected nature). Hui (a monk's name) was seventeen years old at the time, and he was able to ask many questions. His words were profound and his explanations were systematic. Everyone was amazed by him. Later, he studied with Dharma Masters Mengbin. Dharma Master Meng once lectured on the Satyasiddhi Shastra (Treatise on the Establishment of Truth), and Zhang Rong raised many difficult questions. Dharma Master Meng claimed to be ill and unable to deal with them, so he asked Hui to answer them. Zhang Rong looked down on Hui because he was young, but Hui seized the opportunity to blunt his sharpness. His words were always reasonable, and his responses were more than adequate. He was proficient in Mahayana Buddhism and understood Samkhya philosophy. He lectured continuously, and his students were numerous. He began to distinguish the meanings and classify them into chapters and sections. Chu Cheng and Xie Chaozong were famous at the time and both respected him. Hui wanted to support his elderly mother, so he moved to Zhuangyan Temple. His mother pitied his ambition and also became a monk, abandoning her house as the Fujian Yuan Vihara. Hui passed away in the third year of Jianyuan in the Qi dynasty, at the age of thirty-one. On his deathbed, he asked someone to bring him a horsetail whisk and gave it to his friend Zhisun. Zhisun said sadly, 'It is a pity that such a person died before the age of forty!' So he put the horsetail whisk in the coffin and then buried him. Xie Chaozong of Chen Commandery wrote an epitaph for him. At that time, there were also Xuanqu and Sengda at Zhuangyan Temple, both known for their learning. Xuanqu was well-versed in various scriptures and proficient in both internal and external learning. He was especially good at the style of lecturing, which was pleasing. Sengda's hair turned white at a young age, and people called him 'White-haired Da'. He was also knowledgeable and especially good at debate, but he was stubborn and unpopular, and was demoted to Changsha. Shishi Sengzhong (monk's name). His surname was Sun, and he was from Lu Commandery. He became a monk at the age of sixteen. He lived a poor life but adhered to the precepts. He once went to Shouchun, and Duke Dao was amazed by him. King Ye of Qiao Commandery respected his ambition and conduct and provided him with the four requisites. Later, he was invited to lecture on the Sata-sastra (One Hundred Treatises), and Duke Dao went to listen. He then said to people, 'The younger generation is to be feared, it is really true!' Sengzhong was proficient in the Satyasiddhi Shastra, the Three Treatises, the Nirvana Sutra, the Dasabhumika Sutra, etc. Later, he traveled south to the capital and stayed at Zhongxing Temple. In the early years of Yongming, the Wei envoy Li Daogu came to visit and met at the temple. The emperor ordered Sengzhong to respond because of his virtuous reputation. They debated for a long time, and his words were flawless. The sun was setting, and Sengzhong did not eat. Li Daogu said, 'Why don't you eat?' Sengzhong said, 'According to the ancient Buddha's Dharma, one does not eat after noon.' Li Daogu said, 'What is a Sravaka (a practitioner who attains enlightenment by hearing the Buddha's teachings)?'
耶。鐘曰。應以聲聞得度者故現聲聞。時人以為名答。爾後盤桓講說稟聽成群。齊文惠太子竟陵文宣王數請南面。齊永明七年卒。春秋六十。時與鐘齊名比德者。曇纖曇遷僧表僧最敏達僧寶等。並各善經論。悉為文宣所敬。迭興講席矣。
釋道盛。姓朱。沛國人。幼而出家務學。善涅槃維摩兼通周易。始住湘州。宋明承風。敕令下京。止彭城寺。謝超宗一遇遂敬以師禮。乃著述交論及生死本無源論等。后憩天保寺。齊高帝敕代曇度為僧主。丹陽尹沈文季素奉黃老排嫉能仁。乃建義符僧局責僧屬籍。欲沙簡僧尼。由盛綱領有功事得寧寢。後文季故於天保設會。令陸修靜與盛論議。盛既理有所長。又詞氣俊發。嘲謔往還言無暫擾。靜意不獲申。恧焉而退。盛以齊永明中卒。春秋六十餘矣。
釋弘充。涼州人。少有志力。通莊老解經律。大明末過江。初止多寶寺。善能問難。先達多為所屈。后自開法筵鋒鏑互起。充既思入玄微口辯天逸。通疑釋滯無所間然。每講法華十地。聽者盈堂。宋太宰江夏文獻王義恭雅重之。明帝踐祚。起湘宮寺。請充為綱領。於是移居焉。於時湘宮又有法鮮比丘。亦聰哲有思力。與充齊名。充以齊永明中卒。春秋七十有二。註文殊問菩提經及注首楞嚴經。
釋智林。高昌人。初出
【現代漢語翻譯】 現代漢語譯本： 耶（音譯，人名）。鐘（音譯，人名）說：『應該以聲聞（Sravaka，聽聞佛法而悟道的修行者）得度的人，所以（觀世音菩薩）就示現聲聞之身。』當時的人認為這是巧妙的回答。此後，他往來講說，聽講的人群眾多。齊文惠太子、竟陵文宣王多次請他朝南而坐（表示尊敬）。齊永明七年去世，享年六十歲。當時與鐘齊名，可以相比美德的人有：曇纖（音譯，人名）、曇遷（音譯，人名）、僧表（音譯，人名）、僧最（音譯，人名，敏捷通達）、僧寶（音譯，人名）等，都各自擅長經論，都被文宣王所敬重，輪流開設講席。
釋道盛（音譯，人名）。姓朱，沛國人。年幼出家，致力於學問，擅長《涅槃經》（Nirvana Sutra）、《維摩經》（Vimalakirti Sutra），兼通《周易》。開始住在湘州。宋明帝（南朝宋孝武帝劉駿的年號）時期，承蒙風尚，奉敕令來到京城，住在彭城寺。謝超宗（音譯，人名）一經相遇，就以對待老師的禮節來尊敬他。於是著書立說，進行交流討論，以及撰寫《生死本無源論》等。後來居住在天保寺。齊高帝下令代替曇度（音譯，人名）擔任僧主。丹陽尹沈文季（音譯，人名）一向信奉黃老之術，排斥嫉恨佛教，於是建立義符僧局，責令僧人登記戶籍，想要篩選僧尼。由於道盛主持綱領，處理有功，事情才得以平息。後來沈文季在天保寺設齋會，讓陸修靜（音譯，人名）與道盛辯論。道盛既有理有據，又言辭敏捷，你來我往，言語沒有片刻停頓。陸修靜的意圖不能得逞，慚愧地退下了。道盛在齊永明年間去世，享年六十餘歲。
釋弘充（音譯，人名）。涼州人。從小就有志向和毅力，通曉莊子、老子的學說，精通經律。大明（南朝宋孝武帝劉駿的年號）末年過江。最初住在多寶寺。善於提問辯難，許多先達都被他駁倒。後來自己開設法筵，辯論激烈。弘充既能深入玄妙的道理，又口才出衆，通達疑難，解釋滯礙，沒有絲毫阻礙。每次講《法華經》（Lotus Sutra）、《十地經》（Dasabhumika Sutra），聽眾都擠滿了殿堂。宋太宰江夏文獻王義恭（音譯，人名）非常器重他。明帝即位后，興建湘宮寺，請弘充擔任綱領。於是他搬到那裡居住。當時湘宮寺還有一位法鮮比丘（音譯，人名），也聰明有才思，與弘充齊名。弘充在齊永明年間去世，享年七十二歲。著有《文殊問菩提經注》（Commentary on the Manjushri's Questions on Bodhi Sutra）以及《首楞嚴經注》（Commentary on the Surangama Sutra）。
釋智林（音譯，人名）。高昌人。最初出家
【English Translation】 English version: Ye (transliteration, personal name). Zhong (transliteration, personal name) said, 'Those who should be delivered by Sravakas (Sravaka, practitioners who attain enlightenment by hearing the Buddha's teachings), therefore (Avalokitesvara Bodhisattva) manifests as a Sravaka.' People at the time thought this was a clever answer. Thereafter, he traveled and lectured, and the crowds listening to him were numerous. Prince Wenhui of Qi, and Prince Wenxuan of Jingling, repeatedly invited him to sit facing south (to show respect). He passed away in the seventh year of Yongming in Qi, at the age of sixty. Those who were as famous as Zhong at the time, and whose virtues could be compared to his, were: Tanqian (transliteration, personal name), Tanqian (transliteration, personal name), Sengbiao (transliteration, personal name), Sengzui (transliteration, personal name, quick-witted and knowledgeable), Sengbao (transliteration, personal name), etc., all of whom were skilled in sutras and treatises, and were respected by Prince Wenxuan, taking turns to open lecture halls.
釋Dao Sheng (transliteration, personal name). His surname was Zhu, and he was from Peiguo. He became a monk at a young age and devoted himself to learning. He was skilled in the Nirvana Sutra (Nirvana Sutra), the Vimalakirti Sutra (Vimalakirti Sutra), and also understood the Book of Changes. He initially lived in Xiangzhou. During the Ming Dynasty of Song (the reign of Emperor Xiaowu of the Southern Song Dynasty, Liu Jun), following the trend, he was ordered to come to the capital and resided in Pengcheng Temple. Xie Chaozong (transliteration, personal name) once met him and respected him with the etiquette of a teacher. Therefore, he wrote books and treatises, engaged in exchanges and discussions, and wrote 'On the Origin of the Non-Origin of Birth and Death', etc. Later, he resided in Tianbao Temple. Emperor Gao of Qi ordered him to replace Tandu (transliteration, personal name) as the head of the Sangha. Shen Wenji (transliteration, personal name), the governor of Danyang, had always believed in Huang-Lao philosophy and rejected and resented Buddhism. Therefore, he established the Yifu Sangha Bureau, ordering monks to register their household registration, wanting to screen monks and nuns. Because Dao Sheng presided over the outline and handled matters successfully, the matter was able to be settled peacefully. Later, Shen Wenji set up a vegetarian feast at Tianbao Temple, and had Lu Xiujing (transliteration, personal name) debate with Dao Sheng. Dao Sheng was both reasonable and eloquent, and the words went back and forth without a moment's pause. Lu Xiujing's intention could not be fulfilled, and he retreated in shame. Dao Sheng passed away during the Yongming period of Qi, at the age of sixty.
Shi Hongchong (transliteration, personal name). He was from Liangzhou. He had ambition and perseverance from a young age, and was proficient in the teachings of Zhuangzi and Laozi, and was well-versed in the Vinaya. At the end of the Daming period (the reign of Emperor Xiaowu of the Southern Song Dynasty, Liu Jun), he crossed the river. He initially lived in Duobao Temple. He was good at questioning and debating, and many predecessors were defeated by him. Later, he opened his own Dharma assembly, and the debates were fierce. Hongchong was able to delve into profound principles, and his eloquence was outstanding, resolving doubts and explaining obstacles without any hindrance. Every time he lectured on the Lotus Sutra (Lotus Sutra) and the Dasabhumika Sutra (Dasabhumika Sutra), the audience filled the hall. Grand Tutor of Song, Prince Wenxian of Jiangxia, Yi Gong (transliteration, personal name) highly valued him. After Emperor Ming ascended the throne, he built Xiangong Temple and invited Hongchong to serve as the leader. Therefore, he moved there. At that time, there was also a Bhikkhu Faxian (transliteration, personal name) in Xiangong Temple, who was also intelligent and thoughtful, and was as famous as Hongchong. Hongchong passed away during the Yongming period of Qi, at the age of seventy-two. He wrote 'Commentary on the Manjushri's Questions on Bodhi Sutra' (Commentary on the Manjushri's Questions on Bodhi Sutra) and 'Commentary on the Surangama Sutra' (Commentary on the Surangama Sutra).
Shi Zhilin (transliteration, personal name). He was from Gaochang. He initially became a monk
家為亮公弟子。幼而崇理好學。負帙長安振錫江豫。博採群典特善雜心。及亮公被擯。弟子十二人皆隨之嶺外。林乃憩踵番禺。化清海曲。至宋明之初。敕在所資給發遣下京止靈基寺。講說相續稟服成群。申明二諦義有三宗不同。時汝南周顒又作三宗論。既與林意相符。深所欣遲。乃致書于颙曰。近聞檀越敘二諦之新意。陳三宗之取捨。聲殊恒律。雖進物不速。如貧道鄙懷。謂天下之理唯此為得焉。不如此非理也。是以相勸速著紙筆。比見往來者聞作論已成。隨喜充遍特非常重。又承檀越恐立異常時干犯學眾。制論雖成定不必出。聞之懼然不覺興臥。此義旨趣似非初開。妙音中絕六十七載。理高常韻莫有能傳。貧道年二十時。便忝得此義。常謂藉此微悟可以得道。竊每歡喜無與共之。年少見長安耆老。多雲。關中高勝乃舊有此義。當法集盛時。能深得斯趣者。本無多人既犯越常情。後進聽受便自甚寡。傳過江東略無其人。貧道捉麈尾以來四十餘年。東西講說謬重一時。其餘義統頗見宗錄唯有。此途白黑無一人得者。貧道積年乃為之發病。既痾衰末命加復旦夕西旋。顧惟此道從今永絕不言。檀越機發無緒獨創方外。非意此音猥來入耳。且欣且慰實無以況。建明斯義使法燈有終。始是真實行道第一功德。雖復國城妻子施佛
及僧。其為福利無以相過。既幸以詮述。想便宜廣宣使賞音者見也。論明法理當仁不讓豈得顧惜眾心以夭奇趣耶。若此論已成遂復中寢。恐檀越方來。或以此為巨障。往言懇。然非戲論矣。想便寫一本為惠。貧道赍以還西使處處弘通也。比小可牽。故入山取敘深企付之。颙因出論焉。故三宗之旨傳述至今。林形長八尺天姿瑰雅。登座震吼談吐若流。后辭還高昌。齊永明五年卒。春秋七十有九。著二諦論及毗曇雜心記。並注十二門論中論等。
釋法瑗。姓辛。隴西人。辛毗之後。長兄源明仕偽魏為大尚書。第二兄法愛亦為沙門。解經論兼數術為芮芮國師。俸以三千戶。瑗幼而闊達倜儻殊群。路見貧寒輒脫衣為惠。初出家事梁州沙門竺慧開。開懿德通神。時人謂得初果。開謂瑗曰。汝情悟若此必能綱總末化。宜競力博聞無得獨善。於是辭開遊學。經涉燕趙去來鄴洛。值胡寇縱橫關隴鼎沸。瑗冒險履危學業無怠。元嘉十五年還梁州。因進成都。后東適建鄴依道場慧觀為師。篤志大乘傍尋數論。外典墳素頗亦披覽。后入廬山守靜味禪。澄思五門游心三觀。頃之刺史庾登之請出山講說。後文帝訪覓述生公頓悟義者。乃敕下都。使頓悟之旨重申宋代。何尚之聞而嘆曰。常謂生公歿后微言永絕。今日復聞象外之談。可謂天未喪
【現代漢語翻譯】 現代漢語譯本： 以及僧侶。這種功德是無法互相超越的。既然有幸能夠詮釋佛法，想來應該廣泛宣揚，讓懂得欣賞的人能夠見到。論說明法理，當仁不讓，怎麼能因為顧惜眾人的想法而埋沒了這奇妙的趣味呢？如果這部論著已經完成卻又被擱置，恐怕施主們將來會以此為巨大的障礙。我懇切地這樣說，並非是開玩笑啊。希望您能抄寫一份贈予我，貧僧我將帶著它返回西域，到處弘揚佛法。因為一些瑣事耽擱，所以入山去取敘深企的著作並交付給他。颙因此拿出了他的論著。所以三宗的宗旨才得以流傳至今。林形身高八尺，天資瑰麗優雅，登上講座時聲音洪亮，談吐如流水一般。後來辭別返回高昌。齊永明五年去世，享年七十九歲。著有《二諦論》以及《毗曇雜心記》，並且註釋了《十二門論》、《中論》等。 釋法瑗（釋法瑗），姓辛，是隴西人，辛毗（辛毗）的後代。他的大哥源明在偽魏做官，擔任大尚書。他的二哥法愛也是一位沙門，精通經論，兼通數術，擔任芮芮（芮芮）國師，俸祿是三千戶。法瑗從小就胸襟開闊，卓爾不群。路上見到貧寒的人，就脫下衣服贈送給他們。最初出家時，侍奉梁州的沙門竺慧開（竺慧開）。竺慧開的品德高尚，通曉神理，當時的人們認為他已經證得了初果。竺慧開對法瑗說：『你的領悟能力如此之高，必定能夠統領末世的教化。應該努力博聞強記，不要只顧自己修行。』於是法瑗辭別竺慧開，遊學各地，經過燕趙，往來於鄴城和洛陽。正趕上胡人寇亂，關隴地區戰火紛飛。法瑗冒險犯難，學習沒有懈怠。元嘉十五年返回梁州，於是前往成都。後來向東前往建鄴，依止道場寺的慧觀（慧觀）為師。他專心致志于大乘佛法，同時研究數論。對於儒家經典也頗有涉獵。後來進入廬山，靜心修禪。澄凈思慮五門禪法，用心體悟三觀。不久之後，刺史庾登之（庾登之）請他出山講說。後來文帝（文帝）訪求能夠闡述生公（生公）頓悟之義的人，於是下令讓他前往都城，使頓悟的宗旨重新在宋代得到弘揚。何尚之（何尚之）聽聞後感嘆道：『我一直認為生公去世后，精妙的言論就永遠絕跡了。今天又聽到了超越形象的談論，真可謂是天不喪。』
【English Translation】 English version: And monks. The merit of this cannot be surpassed. Since I am fortunate enough to interpret the Dharma, I think it is appropriate to widely propagate it so that those who appreciate it can see it. When discussing and clarifying the principles of Dharma, one should not yield to others. How can one bury this wonderful interest by being overly concerned with the thoughts of the masses? If this treatise is completed but then shelved, I fear that donors in the future will see it as a great obstacle. I say this earnestly, not as a joke. I hope you can copy a copy and give it to me. I, a poor monk, will take it back to the Western Regions and propagate the Dharma everywhere. Because of some trivial matters, I was delayed, so I went into the mountains to retrieve Xu Shenqi's (敘深企) work and hand it over to him. Yong (颙) therefore took out his treatise. Therefore, the tenets of the Three Schools have been passed down to this day. Lin Xing (林形) was eight feet tall, with a beautiful and elegant appearance. When he ascended the lecture seat, his voice was loud and his speech flowed like a river. Later, he bid farewell and returned to Gaochang (高昌). He passed away in the fifth year of Yongming (永明) in the Qi dynasty, at the age of seventy-nine. He authored the 'Two Truths Treatise' (二諦論) and the 'Commentary on the Abhidharma-hrdaya' (毗曇雜心記), and annotated the 'Twelve Gate Treatise' (十二門論), 'Madhyamaka-karika' (中論), etc. 釋法瑗 Shi Fa Yuan (釋法瑗), whose surname was Xin (辛), was a native of Longxi (隴西), a descendant of Xin Pi (辛毗). His eldest brother, Yuanming (源明), served as a high official in the pseudo-Wei dynasty, holding the position of Grand Secretary. His second brother, Fa'ai (法愛), was also a Shramana, proficient in scriptures and treatises, and also skilled in numerology, serving as the national teacher of the Ruru (芮芮) kingdom, with a stipend of three thousand households. Fa Yuan was broad-minded and outstanding from a young age. Whenever he saw poor and needy people on the road, he would take off his clothes and give them away. Initially, he left home to serve the Shramana Zhu Huikai (竺慧開) of Liangzhou (梁州). Zhu Huikai's virtue was lofty and he understood the divine principles. People at that time believed that he had attained the first fruit. Zhu Huikai said to Fa Yuan: 'Your ability to comprehend is so high that you will surely be able to lead the teachings of the latter age. You should strive to learn widely and remember well, and not only cultivate yourself.' Therefore, Fa Yuan bid farewell to Zhu Huikai and traveled to study in various places, passing through Yan (燕) and Zhao (趙), and traveling between Ye (鄴) and Luo (洛). He encountered the chaos of the Hu (胡) invaders and the turmoil of war in the Guanlong (關隴) region. Fa Yuan braved dangers and difficulties, and his studies did not slacken. In the fifteenth year of Yuanjia (元嘉), he returned to Liangzhou, and then went to Chengdu (成都). Later, he went east to Jianye (建鄴) and followed Huiguan (慧觀) of Daocheng Temple (道場寺) as his teacher. He devoted himself to Mahayana Buddhism and also studied the Samkhya school. He also read Confucian classics. Later, he entered Mount Lu (廬山) to cultivate Chan in tranquility. He purified his thoughts with the five gates of Chan and contemplated the three views. Soon after, the governor Yu Dengzhi (庾登之) invited him to come out of the mountains to give lectures. Later, Emperor Wen (文帝) sought someone who could expound the meaning of Master Sheng's (生公) sudden enlightenment, so he ordered him to go to the capital, so that the tenets of sudden enlightenment could be promoted again in the Song dynasty. He Shangzhi (何尚之) sighed after hearing this: 'I always thought that after Master Sheng passed away, the subtle words would be forever extinct. Today, I have heard talk beyond form again, which can be said to be that Heaven has not abandoned us.'
斯文也。帝敕為南平穆王鑠五戒師。及孝武即位。敕為西陽王子尚友。辭疾不堪。久之獲免。因廬于方山。注勝鬘及微密持經。論議之隙時談孝經喪服。後天保改構請瑗居之。因辭山出邑綱維寺網。刺史王景文往侯。正值講喪服。問論數番稱善而退。及明帝造湘宮新成。大開講肆妙選英僧。敕請瑗充當法主。帝乃降蹕法筵。公卿會座。一時之盛觀者榮之。后齊文惠又請居靈根。因移彼寺。太尉王儉門無雜交。唯待瑗若師。書語盡敬。以齊永明七年卒。春秋八十一矣。時靈根寺又有法常智興。並博通經論數當講說。常乃尤能劇談。為時匠所憚。而性甚剛梗。不偶人俗。
釋玄暢。姓趙。河西金城人。少時家門為胡虜所滅。禍將及暢。虜帥見暢而止之曰。此兒目光外射非凡童也。遂獲免。仍往涼州出家。本名慧智。后遇玄高事為弟子。高每奇之。事必共議。因改名玄暢。以表付囑之旨。其後虐虜剪滅佛法害諸沙門。唯暢得走。以元嘉二十二年閏五月十七日發自平城。路由岱郡上谷。東跨太行。路經幽冀。南轉將至孟津。唯手把一束楊枝一扼蔥葉。虜騎追逐將欲及之。乃以楊枝擊沙。沙起天闇。人馬不能得前。有頃沙息騎已復至。於是投身河中。唯以蔥葉內鼻孔中通氣度水。以八月一日達于揚州。洞曉經律深入禪要。
【現代漢語翻譯】 現代漢語譯本 斯文也。皇帝下令讓他擔任南平穆王蕭鑠的五戒師。等到孝武帝即位，又下令讓他做西陽王子蕭子尚的伴讀。他以生病為由推辭，很久之後才獲準免職。於是隱居在方山，註釋《勝鬘經》和《微密持經》。討論經義之餘，時常談論《孝經》和喪服制度。後來天保年間改建房屋，請蕭瑗居住，蕭瑗因此離開山林，出任邑綱維寺的寺主。刺史王景文前去拜訪，正趕上蕭瑗講解喪服，王景文多次提問，稱讚很好后離開。等到明帝新建湘宮寺建成，大規模開設講堂，精選優秀僧人，下令請蕭瑗擔任法主。皇帝於是駕臨法會，公卿大臣都來參加，一時的盛況讓觀看的人感到榮耀。後來齊文惠又請他居住在靈根寺，於是遷移到那座寺廟。太尉王儉家門沒有其他交往，唯獨對待蕭瑗像對待老師一樣，書信言語都非常恭敬。在齊永明七年去世，享年八十一歲。當時靈根寺還有法常和智興，都博通經論，多次擔任講師。法常尤其擅長辯論，被當時的學者所畏懼，但是性格非常剛直，不合羣俗。
釋玄暢，姓趙，是河西金城人。年少時，家門被胡人消滅，災禍將要降臨到玄暢身上。胡人首領見到玄暢后阻止了手下，說：『這個孩子目光外射，不是普通的兒童。』於是玄暢得以倖免。之後前往涼州出家，原本的名字是慧智。後來遇到玄高，侍奉他為師父。玄高常常覺得他很奇特，事情必定和他商議，因此改名為玄暢，用來表明付囑的意義。在那之後，殘暴的胡人剪滅佛法，殘害各位沙門，只有玄暢得以逃脫。在元嘉二十二年閏五月十七日從平城出發，經過岱郡、上谷，向東跨越太行山，路經幽州、冀州，向南轉彎將要到達孟津。手中只拿著一束楊枝和一小把蔥葉。胡人騎兵追趕，將要追上他，玄暢就用楊枝擊打沙土，沙土飛揚，天色昏暗，人馬不能前進。過了一會兒，沙土停息，騎兵又追來了。於是玄暢投身到河中，只用蔥葉塞住鼻孔來通氣，在水中度過。在八月一日到達揚州。他精通經律，深入禪定要義。
【English Translation】 English version Shi Yuan was a man of letters. The Emperor ordered him to be the Preceptor of the Five Precepts for Prince Xiao Shuo, the Prince Mu of Nanping. When Emperor Xiaowu ascended the throne, he ordered him to be a companion to Prince Xiao Zishang, the Prince of Xiyang. He declined due to illness and was eventually relieved of his duties after a long time. Consequently, he lived in seclusion on Fang Mountain, annotating the Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing) and the Guhyasamāja Tantra (Weimi Chi Jing). During discussions on the scriptures, he often talked about the Classic of Filial Piety (Xiao Jing) and mourning attire. Later, during the reconstruction in the Tianbao era, Xiao Yuan was invited to reside there. As a result, Xiao Yuan left the mountains and took charge of the Yigangwei Temple. The Prefect Wang Jingwen went to visit him and happened to be present when Xiao Yuan was lecturing on mourning attire. Wang Jingwen asked questions several times, praised him, and then left. When Emperor Ming built the new Xiang Palace Temple, he opened lecture halls on a large scale and carefully selected outstanding monks. He ordered Xiao Yuan to be the Dharma Master. The Emperor then graced the Dharma assembly with his presence, and high officials and ministers attended, making it a grand occasion that onlookers admired. Later, Emperor Wenhui of Qi invited him to reside at Linggen Temple, so he moved to that temple. The Grand Commandant Wang Jian had no other social interactions, but he treated Xiao Yuan as a teacher, showing utmost respect in his letters and words. He passed away in the seventh year of Yongming during the Qi dynasty, at the age of eighty-one. At that time, there were also Fa Chang and Zhi Xing at Linggen Temple, both of whom were well-versed in scriptures and treatises and often served as lecturers. Fa Chang was particularly skilled in debate and was feared by the scholars of the time, but he was very upright in character and did not conform to popular customs.
Shi Xuanchang, whose surname was Zhao, was a native of Jincheng in Hexi. In his youth, his family was destroyed by the Hu barbarians, and disaster was about to befall Xuanchang. The barbarian leader saw Xuanchang and stopped his subordinates, saying, 'This child's eyes shine outward; he is no ordinary child.' Thus, Xuanchang was spared. Later, he went to Liangzhou to become a monk, and his original name was Huizhi. Later, he met Xuan Gao and served him as his teacher. Xuan Gao often found him remarkable and always consulted him on matters, so he changed his name to Xuanchang to signify the meaning of entrustment. After that, the tyrannical barbarians suppressed Buddhism and harmed the various śramaṇas (monks), but only Xuanchang managed to escape. On the seventeenth day of the fifth lunar month in the twenty-second year of Yuanjia, he set out from Pingcheng, passed through Dai Commandery and Shanggu, crossed the Taihang Mountains eastward, passed through Youzhou and Jizhou, and turned south, about to reach Mengjin. He held only a bundle of willow branches and a handful of scallion leaves. The barbarian cavalry pursued him, about to catch up, so Xuanchang struck the sand with the willow branches, and the sand flew up, darkening the sky, and the men and horses could not advance. After a while, the sand settled, and the cavalry came again. Thereupon, Xuanchang threw himself into the river, using only the scallion leaves to keep his nostrils open to breathe in the water. On the first day of the eighth month, he arrived in Yangzhou. He was well-versed in the sutras (scriptures) and vinaya (rules of discipline) and deeply understood the essentials of dhyana (meditation).
占記吉兇靡不誠驗。墳典子氏多所該涉。至於世伎雜能罕不必備。初華嚴大部文旨浩博。終古以來未有宣釋。暢乃竭思。研尋提章比句傳講迄今。暢其始也。又善於三論。為學者之宗。宋文帝深加嘆重。請為太子師。再三固讓。弟子謂之曰。法師之慾弘道濟物廣宣名教。今帝主虛己相延。皇儲蓄禮思敬。若道揚聖君則四海歸德。今矯然高讓將非聲聞耶。暢曰。此可與智者說。難與俗人言也。及太初事故方知先覺自爾。遷憩荊州止長沙寺。時沙門功德直出唸佛三昧經等。暢刊正文字辭旨婉切。又舒手出香掌中流水。莫之測也迄宋之季年乃飛舟遠舉。西適成都。初止大石寺。乃手畫作金剛密跡等十六神像。至升明三年又游西界觀矚岷嶺。乃于岷山郡北部廣陽縣界見齊後山。遂有終焉之志。仍倚巖傍谷結草為庵。弟子法期見神人乘馬著青單衣。繞山一匝還示造塔之處。以齊建元元年四月二十三日。建剎立寺名曰齊興。正是齊太祖受錫命之辰。天時人事萬里懸合。時傅琰西鎮成都。欽暢風軌待以師敬。暢立寺之後。乃致書于琰曰。貧道棲荊累稔年衰。疹積厭毒人諠。所以遠托岷界卜居斯阜。在廣陽之東去城千步。逶迤長亙連疊。嶺關四澗亙列五峰。抱郭懷邑回望三方。負巒背岳遠矚九流。以去年四月二十三日創功覆簣。前冬至
此訪承爾日。正是陛下龍飛之辰。蓋聞道配太極者。嘉瑞自顯。德同二儀者。神應必彰。所以河洛昞有周之兆。靈石表大晉之徴。伏謂茲山之符驗。豈非齊帝之靈應耶。檀越奉國情深。至使運屬時徴不能忘心。豈能遺事。輒疏山贊一篇以露愚抱。
贊曰。峨峨齊山。誕自幽冥。潛瑞幾昔帝號仍明。岑載聖宇。兆祚休名。巒根云坦。峰岳霞平。規巖擬剎。度嶺締經。創工之日龍飛紫庭。道侔二儀。四海均清。終天之祚。岳德表靈。琰即具以表聞。敕蠲百戶以充俸給。齊驃騎豫章王嶷作鎮荊峽遣使徴請。河南吐谷渾主遙心敬慕乃馳騎數百迎于齊山。值已東赴遂不相及。至齊武升位。司徒文宣王啟自江陵旋于京師。文惠太子又遣徴迎。既敕令重疊辭不獲免。於是泛舟東下。中途動疾帶患至京。傾眾阻望。止住靈根少時而卒。春秋六十有九。是歲齊永明二年十一月十六日。即窆于鐘阜獨龍山前。臨川獻王立碑。汝南周顒制文。
釋僧遠。姓皇。勃海重合人。其先北地皇甫氏。避難海隅故去甫存皇焉。遠幼而樂道。年十六慾出家。父母不許。因蔬食懺誦曉夜不輟。年十八方獲入道。時有沙門道慧。高才秀德聲蓋海岱。遠從受學。通明數論貫大小乘。宋大明中。度江住彭城寺。升明中於小丹陽牛落山立精舍。名曰龍淵
【現代漢語翻譯】 現代漢語譯本： 此次拜訪承蒙您的引薦。正值當今皇上飛黃騰達之時。常言道，道與太極相配，吉祥的徵兆自然顯現；德與天地同等，神靈的感應必定彰明。因此，黃河、洛水顯現了周朝興盛的預兆，靈石像征著大晉王朝的祥瑞。我私下認為，這座山的符瑞驗證，難道不是齊帝的靈驗感應嗎？您（檀越，施主）奉國之心深厚，以至於即使身處時局變遷之中也念念不忘，又怎會遺忘此事呢？因此草擬一篇山贊，以表達我淺薄的想法。
贊曰：高聳的齊山，誕生於幽暗之中。潛藏的祥瑞已經很久了，齊帝的稱號依然光明。山巒承載著神聖的殿宇，預示著吉祥美好的名聲。山腳下的雲霧平坦舒緩，山峰山嶽的雲霞平靜。規劃巖石，彷彿要建造寺廟；測量山嶺，彷彿要締造佛經。開始建造的那天，正值皇上在紫禁城飛黃騰達之時。道德與天地相媲美，四海都清明太平。終究會得到上天的保佑，山嶽的德行彰顯靈驗。於是詳細地寫成奏章上報朝廷，皇上下令免除一百戶的賦稅，用來充當（寺廟的）供給。齊驃騎將軍、豫章王嶷鎮守荊峽時，派遣使者徵召（僧遠）。河南的吐谷渾首領遙心敬慕，於是派遣數百騎兵在齊山迎接（僧遠），但當時（僧遠）已經前往東方，最終沒有趕上。等到齊武帝登基，司徒文宣王從江陵返回京師，文惠太子又派遣使者徵召（僧遠）。由於朝廷的命令重疊下達，（僧遠）推辭不掉，於是乘船東下。途中生病，帶著病痛到達京城，讓眾人失望。在靈根寺住了很短的時間就去世了，享年六十九歲。那一年是齊永明二年十一月十六日，安葬在鐘山（鐘阜）獨龍山前。臨川獻王為他立碑，汝南周顒撰寫碑文。
釋僧遠（佛教僧侶的名字），俗姓皇，是勃海郡重合縣人。他的祖先是北地皇甫氏。爲了躲避戰亂遷居到海邊，所以去掉『甫』字，保留『皇』姓。僧遠從小就喜愛佛法，十六歲時想要出家，父母不允許。因此吃素、懺悔誦經，日夜不停。十八歲時才得以出家。當時有位沙門（出家修道的人）道慧，才華出衆，品德高尚，名聲傳遍海岱地區。僧遠跟隨他學習，精通數論，貫通大小乘佛教。南朝宋大明年間，渡江居住在彭城寺。升明年間，在小丹陽牛落山建立精舍，取名為龍淵。
【English Translation】 English version: This visit is thanks to your introduction. It is precisely the time when His Majesty is soaring like a dragon. It is said that when the Dao (the Way) matches the Taiji (the Supreme Ultimate), auspicious omens will naturally appear; when virtue is equal to Heaven and Earth, divine responses will surely be manifested. Therefore, the Yellow River and Luo River revealed the signs of the Zhou Dynasty's prosperity, and the spiritual stone symbolized the auspiciousness of the Great Jin Dynasty. I humbly believe that the auspicious signs of this mountain are indeed the spiritual response of Emperor Qi. You (Dan Yue, benefactor) have a deep love for the country, so much so that even in times of change, you cannot forget it. How could you forget this matter? Therefore, I have drafted a eulogy for the mountain to express my shallow thoughts.
The eulogy says: The towering Mount Qi was born from the darkness. The hidden auspiciousness has been around for a long time, and the title of Emperor Qi is still bright. The mountains carry the sacred temples, foreshadowing auspicious and beautiful fame. The clouds at the foot of the mountain are flat and gentle, and the clouds and mists of the peaks and mountains are calm. Planning the rocks as if to build temples; measuring the mountains as if to create Buddhist scriptures. On the day the construction began, it was the time when the emperor was soaring in the Forbidden City. Morality is comparable to heaven and earth, and the four seas are clear and peaceful. In the end, it will be blessed by heaven, and the virtue of the mountains will show its spiritual efficacy. So he wrote a detailed memorial to the court, and the emperor ordered the exemption of taxes from one hundred households to serve as (the temple's) supply. When Qi General of the Flying Cavalry, Yi, Prince of Yuzhang, was stationed in Jingxia, he sent envoys to summon (Sengyuan). Yao Xin, the leader of Tuyuhun in Henan, admired him and sent hundreds of cavalry to welcome (Sengyuan) at Mount Qi, but at that time (Sengyuan) had already gone to the east and eventually did not catch up. When Emperor Qi Wu ascended the throne, Situ Wenxuan Wang returned to the capital from Jiangling, and Prince Wenhui sent envoys to summon (Sengyuan) again. Because the court's orders were issued repeatedly, (Sengyuan) could not refuse, so he sailed east. He fell ill on the way and arrived in the capital with illness, disappointing everyone. He lived in Linggen Temple for a short time and died at the age of sixty-nine. That year was the second year of Yongming in the Qi Dynasty, November 16th, and he was buried in front of Dulong Mountain in Zhongshan (Zhongfu). Xian Wang of Linchuan erected a monument for him, and Zhou Yong of Runan wrote the inscription.
釋 Sengyuan (name of a Buddhist monk), secular surname was Huang, was from Chonghe County, Bohai Commandery. His ancestors were the Huangfu clan of Beidi. In order to avoid war, they moved to the seaside, so they removed the character 'Fu' and kept the surname 'Huang'. Sengyuan loved Buddhism since he was a child, and wanted to become a monk at the age of sixteen, but his parents did not allow it. Therefore, he ate vegetarian food, repented, and chanted scriptures day and night. He was able to become a monk at the age of eighteen. At that time, there was a Shamen (a person who has left home to practice) Daohui, who was talented and virtuous, and his reputation spread throughout the Haidai area. Sengyuan followed him to study, was proficient in numerology, and was proficient in both Mahayana and Hinayana Buddhism. During the Daming period of the Southern Song Dynasty, he crossed the river and lived in Pengcheng Temple. During the Shengming period, he established a hermitage in Niuluo Mountain in Xiaodanyang, named Longyuan.
。遠年三十一。始於青州孫泰寺南面講說。言論清暢風容秀整。坐者四百餘人莫不悅服。瑯瑘王僧達才貴當世。藉甚遠風素延止眾造寺。遠赒貧濟乏身無留財。有玄紹比丘。每給以金貝。遠讓而弗受。嘗一時行青園。聞里中得時氣病者。憫而造之。見駢尸侶病者數人。人莫敢近。遠深加痛惋。留止不忍去。因為告乞斂死撫生。恩加骨肉。宋新安孝敬王子鸞。為亡所生母殷貴妃造新安寺。敕選三州招延英哲。遠與小山法瑤南澗顯亮。俱被徴召。皆推遠為元舉之首。大明六年九月有司奏曰。臣聞邃拱凝居非期宏峻。拳跪槃伏豈止敬恭。將欲昭張四維締制八㝢。故雖儒法枝派名墨條流至於崇親嚴上。厥繇靡爽。唯浮圖為教逿自龍裔。宗旨緬邈微言淪遠。拘文蔽道在末彌扇。遂乃凌越典度偃居尊戚。失隨方之妙跡。迷制化之淵美。夫佛法以謙儉自牧。惠虔為道。不輕比丘遭人必拜。目連桑門遇長則禮。寧有屈膝四輩而間禮二親。稽顙耆臘而直骸萬乘者哉。故咸康創議元興載述。而事屈偏黨道挫余分。今鴻源遙洗群流仰鏡。九仙贐寶百神從職。而畿輦之內含弗臣之氓。階席之間延抗禮之客。懼非所以澄一風範詳示景則者也。臣等參議以為沙門接見皆當盡虔禮敬之容。依其本俗則朝徽有序乘方兼遠矣。帝雖頗信法而久自驕縱。故奏
【現代漢語翻譯】 遠法師（慧遠大師），享年三十一歲。開始在青州孫泰寺南面講經說法。他的言論清晰流暢，風度儀表秀美端莊。聽眾四百餘人，無不心悅誠服。瑯琊王僧達，才華名貴，聞名於世。仰慕慧遠大師的風範，特意建造寺廟以供他居住。慧遠大師賙濟貧困，救助缺乏之人，自己身上沒有留下任何財物。有位名叫玄紹的比丘，經常贈送他金錢財物，慧遠大師總是推讓而不接受。曾經有一次，慧遠大師在青園行走，聽說鄉里有人得了時疫，心中憐憫，前去探望。看到並排躺著許多屍體和病人，人們都不敢靠近。慧遠大師深感悲痛惋惜，留下來不忍離去。於是他請求人們一起收斂屍體，照顧病人，恩情勝過親人。宋朝的新安孝敬王子鸞，爲了已故的生母殷貴妃建造新安寺，皇帝下令在三州選拔招請英才俊傑。慧遠大師與小山法瑤、南澗顯亮一同被徵召，大家都推舉慧遠大師為首。大明六年九月，有關部門上奏說：『臣聽說深邃的殿堂不是爲了追求宏偉高峻，屈膝跪拜不僅僅是爲了表達敬意。將要彰顯四方綱紀，制定天下規矩，所以即使儒家、法家等各派學說，名家、墨家等各家流派，在崇尚親情、尊重君上方面，也沒有什麼不同。只有佛教，教義源自西方，宗旨深遠，微言奧妙，逐漸淪喪。拘泥於文字而遮蔽了真理，在末世更加盛行。於是就超越了典章制度，安然地居住在尊貴親戚的家中。失去了隨順世俗的巧妙，迷惑了制定教化的深遠意義。佛法以謙虛節儉來修養自身，以慈悲虔誠作為道路。不輕視比丘，遇到人必定禮拜；目連尊者、桑門修行者遇到長者就施禮。難道有讓四輩弟子屈膝，卻怠慢父母雙親，向年老僧人叩頭，卻對萬乘之君不敬的道理嗎？所以咸康年間創立議論，元興年間記載陳述，但事情屈從於偏袒，道理遭受損害。如今聖上的恩澤像洪流一樣洗滌萬物，天下百姓都仰望傚法。九仙山進獻寶物，百神各司其職。但在京畿之地，卻有不肯臣服的百姓，在朝廷之上，卻有不行禮節的客人。恐怕這不是用來端正風俗，詳細昭示法則的方法。臣等商議認為，沙門接見官員都應當盡到虔誠恭敬的禮儀，按照他們的本俗，這樣朝廷的綱紀才能有序，教化才能遍及遠方。』皇帝雖然頗為信奉佛法，但長久以來驕橫放縱，所以對這個奏章...
【English Translation】 Venerable Yuan (Master Huiyuan) passed away at the age of thirty-one. He began lecturing in the south of Suntai Temple in Qingzhou. His speech was clear and fluent, and his demeanor was elegant and dignified. More than four hundred listeners were all delighted and convinced. Wang Sengda of Langya, a man of talent and fame, admired Master Huiyuan's demeanor and specially built a temple for him to reside in. Master Huiyuan helped the poor and needy, leaving no wealth for himself. A Bhikkhu named Xuan Shao often gave him gold and treasures, but Master Huiyuan always declined. Once, Master Huiyuan was walking in Qingyuan when he heard that people in the village were suffering from an epidemic. He felt compassion and went to visit them. He saw many corpses and sick people lying side by side, and people dared not approach them. Master Huiyuan felt deep sorrow and regret, and stayed there, unable to leave. So he asked people to collect the corpses and take care of the sick, showing them more kindness than even relatives. Prince Zilian of Xin'an, in the Song Dynasty, built Xin'an Temple for his deceased mother, the Noble Consort Yin. The emperor ordered the selection and recruitment of talented and virtuous people from the three states. Master Huiyuan, along with Xiaoshan Fayao and Nanjian Xianliang, were all summoned, and everyone recommended Master Huiyuan as the leader. In September of the sixth year of Daming, the relevant department submitted a memorial saying: 'I have heard that deep halls are not intended to pursue grandeur and height, and kneeling is not merely to express respect. It is necessary to demonstrate the principles of the four directions and establish the rules of the world, so even the various schools of Confucianism, Legalism, etc., and the various factions of the Logicians, Mohists, etc., are no different in their emphasis on respecting relatives and honoring superiors. Only Buddhism, whose teachings originated in the Western Regions, has profound tenets and subtle words that have gradually been lost. Being attached to the literal meaning obscures the truth, and it is becoming more prevalent in the degenerate age. Thus, it transcends the canonical system and resides comfortably in the homes of noble relatives. It has lost the subtlety of adapting to customs and obscured the profound meaning of establishing teachings. Buddhism cultivates oneself with humility and frugality, and takes compassion and piety as the path. It does not despise Bhikkhus, and always bows when encountering people; Venerable Maudgalyayana (Mulian) and Sramanas (Sangmen) bow when encountering elders. Is there any reason to have the four classes of disciples kneel, yet neglect their parents, to prostrate before elderly monks, yet be disrespectful to the emperor?' Therefore, discussions were initiated during the Xiankang era, and records were made during the Yuanxing era, but matters were subject to partiality, and the truth suffered damage. Now, the emperor's grace washes over all things like a flood, and the people of the world look up to it as a model. Jiuxian Mountain offers treasures, and the hundred gods perform their duties. But within the capital region, there are people who refuse to submit, and in the court, there are guests who do not observe etiquette. I fear that this is not the way to rectify customs and clearly demonstrate the principles. Your servants have discussed and believe that when Sramanas meet officials, they should all perform sincere and respectful etiquette, according to their own customs, so that the court's principles can be orderly and the teachings can spread far and wide.' Although the emperor was quite devoted to Buddhism, he had long been arrogant and indulgent, so he...
上之日詔即可焉。遠時嘆曰。我剃頭沙門本出家求道。何關於帝王。即日謝病仍隱跡上定林山。及景和之中此制又寢。還遵舊章。宋明踐祚請遠為師。竟不能致。其後山居逸跡之賓。傲世陵雲之士。莫不崇踵山門展敬禪室。廬山何點汝南周顒。齊郡明僧紹濮陽吳苞。吳國張融。皆投身接足咨其戒范。后宋建平王景素謂棲玄寺。是先王經始。既等是人外。欲請遠居之。慇勤再三遂不下山。齊太祖將升位入山尋遠遠固辭老疾。足不垂床。太祖躬自降禮咨訪委悉。及登禪復鑾駕臨幸將詣遠房。房閣狹小不容輿蓋。太祖欲見遠。遠持操不動。太祖遣問臥起。然後轉蹕而去。遠曾不屑焉。至於寢疾。文惠文宣伏膺師禮。數往參候。時貴卿士往還不絕。遠蔬食五十餘年。澗飲二十餘載。游心法苑緬想人外。高步山門蕭然物表。以齊永明二年正月卒于定林上寺。春秋七十有一。帝以致書于沙門法獻曰。承遠上無常。弟子夜中已自知之。遠上此去甚得好處。諸佳非一不復增悲也。一二遲見法師方可敘瑞夢耳。今正為作功德。所須可具疏來也。竟陵文宣王又書曰。遠法師一代名德志節清高。潛山樹美四海餐風。弟子闇昧謬蒙師范。方欲仰稟仁化用洗煩慮。不謂比疾奄成異世。悲痛之心特不可忍。遠上即業行圓通曠劫希有。弟子意不欲遺形
【現代漢語翻譯】 現代漢語譯本： 皇上曾下詔要召見慧遠（Huiyuan，東晉僧人）。慧遠嘆息道：『我剃度出家，本是爲了求道，與帝王有什麼關係呢？』當天就推說有病，隱居到廬山上定林寺。到了景和年間，這個詔令又被擱置，恢復了舊制。宋明帝即位后，想請慧遠做他的老師，但最終未能如願。此後，那些隱居山林、不慕名利的人士，無不敬仰山門，對禪房表示敬意。像廬山的何點、汝南的周顒（Yong Zhou），齊郡的明僧紹（Mingseng Shao），濮陽的吳苞（Wu Bao），吳國的張融（Zhang Rong），都投身於慧遠門下，接受他的教誨。後來，宋朝的建平王景素（Jing Su），認為棲玄寺是先王所建，既然慧遠是方外之人，就想請他去居住。他慇勤地邀請了多次，慧遠始終沒有下山。齊太祖將要登基時，親自入山拜訪慧遠，慧遠堅決推辭，說自己年老多病，不能下床。太祖親自向他行禮，詳細詢問情況。等到登基后，太祖又親自駕臨定林寺，想去慧遠的住所。但慧遠的住所狹小，容不下皇帝的儀仗。太祖想見慧遠，慧遠堅持不動。太祖派人詢問他的起居，然後才離開。慧遠對此毫不在意。等到慧遠生病時，文惠太子和文宣王都以弟子的禮節對待他，多次前去探望。當時，達官貴人來往不斷。慧遠吃素五十多年，飲用山澗的水二十多年，心遊法苑，嚮往世外，高尚的品格超越了世俗。在齊永明二年正月，慧遠在定林上寺去世，享年七十一歲。皇帝寫信給沙門法獻（Faxian）說：『得知慧遠大師圓寂，弟子在夜裡已經知道了。慧遠大師此去甚好，有很多好處，不必再增添悲傷了。過幾天再見到法師，才能敘說吉祥的夢境。現在正在為他做功德，所需之物可以詳細列出來。』竟陵文宣王也寫信說：『慧遠法師是一代名德，志節清高，隱居山林，四海敬仰。弟子愚昧，有幸得到大師的教誨，本想仰仗大師的仁慈教化來洗滌煩惱，沒想到大師突然離世，悲痛之情難以忍受。慧遠大師的修行圓滿通達，曠劫難遇。弟子不想遺棄他的遺體。』
【English Translation】 English version: The emperor once issued an edict to summon Huiyuan (慧遠, a prominent Buddhist monk of the Eastern Jin Dynasty). Huiyuan sighed and said, 'I shaved my head and became a monk, originally seeking the Way. What does it have to do with emperors and kings?' On the same day, he pleaded illness and remained in seclusion on Mount Lu's Dinglin Temple. By the Jinghe era, this edict was again shelved, and the old system was restored. When Emperor Ming of the Song Dynasty ascended the throne, he requested Huiyuan to be his teacher, but ultimately failed to achieve this. Thereafter, those who lived in seclusion in the mountains, indifferent to fame and fortune, all admired the mountain gate and showed respect to the meditation chambers. People like He Dian of Mount Lu, Zhou Yong (周顒) of Runan, Mingseng Shao (明僧紹) of Qijun, Wu Bao (吳苞) of Puyang, and Zhang Rong (張融) of the State of Wu, all devoted themselves to Huiyuan's teachings and received his precepts. Later, Prince Jingsu (景素) of Jianping of the Song Dynasty, believing that Qixuan Temple was built by the former king, wanted to invite Huiyuan to reside there, since Huiyuan was a person beyond the mundane world. He earnestly invited him many times, but Huiyuan never descended the mountain. When Emperor Taizu of the Qi Dynasty was about to ascend the throne, he personally went into the mountains to visit Huiyuan, who firmly declined, saying that he was old and ill and could not get out of bed. Taizu himself paid his respects and inquired in detail about his condition. After ascending the throne, Taizu again personally visited Dinglin Temple, intending to go to Huiyuan's residence. However, Huiyuan's residence was small and could not accommodate the emperor's entourage. Taizu wanted to see Huiyuan, but Huiyuan remained unmoved. Taizu sent someone to inquire about his daily life, and then left. Huiyuan did not care about this at all. When Huiyuan fell ill, Prince Wenhui and Prince Wenxuan treated him with the respect of disciples, visiting him frequently. At that time, high-ranking officials came and went constantly. Huiyuan ate vegetarian food for more than fifty years and drank water from mountain streams for more than twenty years, his mind wandering in the Dharma garden, yearning for the world beyond, his noble character surpassing the mundane. In the first month of the second year of Yongming of the Qi Dynasty, Huiyuan passed away at the Upper Dinglin Temple, at the age of seventy-one. The emperor wrote a letter to the Shramana Faxian (法獻), saying, 'Having learned of the passing of Master Huiyuan, this disciple already knew it in the night. Master Huiyuan's departure is very good, with many benefits, and there is no need to add to the sorrow. I will be able to talk about the auspicious dreams when I see the Dharma Master in a few days. Now I am doing meritorious deeds for him, and the necessary items can be listed in detail.' Prince Wenxuan of Jingling also wrote, 'Dharma Master Huiyuan was a man of great virtue and noble character, living in seclusion in the mountains, admired by all. This disciple is foolish and fortunate to receive the Master's teachings, originally intending to rely on the Master's benevolent teachings to wash away煩惱, but unexpectedly the Master suddenly passed away, and the sorrow is unbearable. Dharma Master Huiyuan's practice is complete and thorough, rare to encounter in countless kalpas. This disciple does not want to abandon his remains.'
影跡雜處眾僧墓中。得別卜餘地。是所愿也。方應樹剎表奇刻石銘德矣。即為營墳于山南立碑頌德。太尉瑯瑘王儉制文。時定林上寺又有法令慧泰。並善經論繼譽于遠焉。
釋僧慧。姓皇甫。本安定朝那人。高士謐之苗裔。先人避難寓居襄陽。世為冠族。慧少出家。止荊州竹林寺事曇順為師。順廬山慧遠弟子。素有高譽。慧伏膺以後專心義學。至年二十五能講涅槃法華十住凈名雜心等。性強記不煩都講。而文句辯折宣暢如流。又善莊老為西學所師。與高士南陽宗炳劉虬等。並皆友善。炳每嘆曰。西夏法輪不絕者其在慧公乎。吳國張暢經游西土。乃造慧而請交焉。齊初敕為荊州僧主。風韻秀然協道匡世。補益之功有譽遐邇。年衰常乘輿赴講。觀者號為禿頭官家。與玄暢同時。時謂黑衣二杰。齊永明四年卒。春秋七十有九。後有釋慧敞者。亦志素貞正。代慧為僧主。續有功效焉。慧弟子僧岫。亦以學顯。力精緻血疾而終。
釋僧柔。姓陶。丹陽人。少而耿潔。便有出塵之操。年九歲隨叔遊學。家世貧過藜藿不充。而篤志彌堅履窮無改。后出家為弘稱弟子。稱姓呂。洛陽臨渭人。學通經論聲譽早彰。柔伏膺已后。便精勤戒品委曲禪慧。方等眾經大小諸部。皆徹鑒玄源洞盡宗要。年過弱冠便登講席。一代名賓並投
【現代漢語翻譯】 現代漢語譯本： 在影跡雜亂的眾僧墓地中，希望能另外選擇一塊地方。這是我所期望的。正應該樹立佛寺，表彰奇異之處，刻石銘記功德。於是就在山南營建墳墓，立碑頌揚功德。太尉瑯玡（瑯玡是一個地名，王儉的封號）王儉撰寫碑文。當時定林上寺還有法令慧泰（慧泰是一位僧人的名字），都擅長經論，名聲遠揚。
釋僧慧（僧慧是一位僧人的名字），姓皇甫，是安定朝那（安定朝那是地名）人。是高士謐（高士謐是一個人的名字）的後代。先人爲了躲避戰亂，居住在襄陽。世代都是顯赫的家族。僧慧年少時出家，在荊州竹林寺侍奉曇順（曇順是一位僧人的名字）為師。曇順是廬山慧遠（慧遠是一位僧人的名字）的弟子，一向有很高的名望。僧慧虛心學習后，專心研究義學。到二十五歲時，就能講解《涅槃經》、《法華經》、《十住經》、《凈名經》、《雜心論》等。他天生記憶力強，不需要別人講解，就能把經文的文句辯證地宣講得流暢如流。又擅長莊子和老子的學說，被西方的學者所師法。與高士南陽宗炳（宗炳是人名）、劉虬（劉虬是人名）等人，都是好朋友。宗炳常常嘆息說：『西夏的法輪不絕，大概就在慧公吧！』吳國的張暢（張暢是人名）經過西土，就拜訪僧慧，請求與他交往。齊朝初年，朝廷下令讓僧慧擔任荊州的僧主。他風度翩翩，匡扶世道。他的補益之功，名聲遠揚。年老體衰時，常常乘坐轎子去講經。觀看的人稱他為『禿頭官家』。他與玄暢（玄暢是人名）同時，當時被稱為『黑衣二杰』。齊永明四年去世，享年七十九歲。後來有釋慧敞（慧敞是人名）這個人，也志向素來貞正，代替僧慧擔任僧主，繼續有所作為。僧慧的弟子僧岫（僧岫是人名），也因為學問而顯名，但因為勞累過度，血疾發作而去世。
釋僧柔（僧柔是一位僧人的名字），姓陶，是丹陽人。從小就正直清白，有超脫塵世的志向。九歲時跟隨叔父遊學。家境貧寒，連粗糧都吃不飽，但他立志更加堅定，身處困境也不改變志向。後來出家，成為弘稱（弘稱是一位僧人的名字）的弟子。弘稱姓呂，是洛陽臨渭（洛陽臨渭是地名）人。學問精通經論，聲譽很早就顯揚。僧柔虛心學習后，就精勤于戒律，委曲于禪定智慧。《方等經》等大小諸部經典，都能徹底明鑑玄妙的源頭，洞悉經典的宗旨要義。剛過二十歲，就登上講席，一代名士都來投奔。
【English Translation】 English version: Among the mixed tombs of monks, I hope to choose another piece of land. This is what I desire. It is right to erect a temple, highlight the extraordinary, and inscribe the merits on stone. Therefore, a tomb was built in the south of the mountain, and a stele was erected to praise the merits. Grand Commandant Wang Jian (Wang Jian, whose title was the Duke of Langya, Langya being a place name) wrote the inscription. At that time, there was also the monk Hui Tai (Hui Tai is a monk's name) at Dinglin Temple, who was good at scriptures and treatises, and his reputation spread far and wide.
The monk Seng Hui (Seng Hui is a monk's name), surnamed Huangfu, was from An Ding Chao Na (An Ding Chao Na is a place name). He was a descendant of the recluse Shi Mi (Shi Mi is a person's name). His ancestors lived in Xiangyang to avoid war. For generations, they were a prominent family. Seng Hui became a monk at a young age and served Tan Shun (Tan Shun is a monk's name) as his teacher at Zhulin Temple in Jingzhou. Tan Shun was a disciple of Hui Yuan (Hui Yuan is a monk's name) of Lushan, and he had always had a high reputation. After Seng Hui humbly learned from him, he devoted himself to the study of Buddhist doctrines. By the age of twenty-five, he was able to lecture on the 'Nirvana Sutra', 'Lotus Sutra', 'Ten Stages Sutra', 'Vimalakirti Sutra', and 'Miscellaneous Abhidharmahrdaya Sutra'. He had a strong memory and did not need others to explain, and he could eloquently preach the scriptures fluently. He was also good at the doctrines of Zhuangzi and Laozi, and was admired by Western scholars. He was good friends with the recluse Zong Bing (Zong Bing is a person's name) of Nanyang, Liu Qiu (Liu Qiu is a person's name), and others. Zong Bing often sighed: 'The Dharma wheel of Western Xia will not be broken, it must be due to Master Hui!' Zhang Chang (Zhang Chang is a person's name) of Wu traveled to the Western Land and visited Seng Hui to ask to associate with him. At the beginning of the Qi Dynasty, the imperial court ordered Seng Hui to be the head of the monks in Jingzhou. He was elegant and helped the world with the Dao. His merits of supplementing and benefiting were well-known. When he was old and weak, he often took a sedan to give lectures. The viewers called him 'the bald-headed official'. He and Xuan Chang (Xuan Chang is a person's name) were contemporaries, and they were called 'the Two Heroes in Black'. He died in the fourth year of Yongming in the Qi Dynasty at the age of seventy-nine. Later, there was Shi Hui Chang (Hui Chang is a person's name), who also had a pure and upright ambition. He replaced Seng Hui as the head of the monks and continued to make achievements. Seng Hui's disciple Seng Xiu (Seng Xiu is a person's name) also became famous for his learning, but he died of overwork and blood disease.
The monk Seng Rou (Seng Rou is a monk's name), surnamed Tao, was from Danyang. He was upright and pure from a young age and had the ambition to transcend the world. At the age of nine, he followed his uncle to study. His family was poor and could not even afford coarse grains, but his determination became stronger and he did not change his ambition in poverty. Later, he became a monk and became a disciple of Hong Cheng (Hong Cheng is a monk's name). Hong Cheng's surname was Lu, and he was from Linwei, Luoyang (Linwei, Luoyang is a place name). He was proficient in scriptures and treatises, and his reputation was established early. After Seng Rou humbly learned from him, he diligently practiced the precepts and devoted himself to meditation and wisdom. He thoroughly understood the mysterious origins of the 'Vaipulya Sutra' and other major and minor scriptures, and thoroughly understood the essence of the scriptures. Just over the age of twenty, he ascended to the lecture seat, and famous guests of the generation came to him.
身北面。后東遊禹穴值慧基法師。招停城傍一夏講論。后入剡白山靈鷲寺。未至之夜。沙門僧緒夢見神人。朱旗素甲滿山而出。緒問其故。答云。法師當入故出奉迎。明旦待人。果是柔至。既而掃飾山門有終焉之志。敷經遵學有士如林。齊太祖創業之始及世祖襲圖之日。皆建立招提。傍求義士。以柔耆素有聞。故徴書歲及。文宣諸王再三招請。乃更出京師。止於定林寺。躬為元匠。四遠欽服人神讚美。文慧文宣。並伏膺入室。柔秉德居宗當之弗讓。常誓生安養國。每至懸車西次。輒顰容合掌。至臨亡之日。體無餘患。唯語弟子云。吾應去矣。仍鋪席于地西向虔禮。奄然而卒。是歲延興元年。春秋六十有四。即葬于山南。沙門釋僧祐與柔少長山棲。同止歲久。亟挹道心預聞法味。為立碑墓所。東莞劉勰制文。柔有弟子僧紹。亦貞正有學業。時鐘山山茨精舍又有僧拔慧熙。皆弱年英邁幼著高名。並美業未就而相繼早卒。拔撰七玄論。今行於世。
釋慧基。姓偶。吳國錢塘人。幼而神情俊逸機悟過人。初依隨祇洹慧義法師。至年十五。義嘉其神彩。為啟宋文帝求度出家。文帝引見顧問允怙。即敕于祇洹寺為設會出家。輿駕親倖公卿必集。基既棲志法門厲行精苦。學兼昏曉解洞群經。後有西域法師僧伽跋摩。弘贊禪律來
【現代漢語翻譯】 現代漢語譯本：他背朝北方。後來向東遊歷到禹穴，遇到了慧基法師。便被邀請在城邊停留一個夏天，一起講論佛法。之後進入剡縣的白山靈鷲寺。在他到達的前夜，沙門僧緒夢見神人，身穿紅色戰袍和白色盔甲，佈滿了整個山。僧緒詢問原因，神人回答說：『法師將要到來，所以出來迎接。』第二天等待來人，果然是釋僧柔到達。之後他便開始修繕山門，有在此終老的志向。前來學習佛經的人士如同樹林一般眾多。齊太祖開創基業之初以及世祖繼承大業之時，都建立招提寺，四處尋求有德之士。因為釋僧柔一向有聲望，所以徵召他的詔書每年都到。文宣諸王多次邀請他，於是他再次離開京師，住在定林寺，親自擔任主持。四方的人都欽佩信服，人神都讚美他。文慧、文宣二王都虛心向他學習。釋僧柔秉持德行，主持宗門，當仁不讓。他常發誓要往生安養國（西方極樂世界）。每當他年老體衰的時候，總是面露憂色，合掌唸佛。到臨終的那天，身體沒有任何疾病。只是告訴弟子們說：『我應該要走了。』於是就在地上鋪好蓆子，面向西方虔誠禮拜，安然去世。那年是延興元年，享年六十四歲。就被安葬在山南。沙門釋僧祐與釋僧柔從小一起在山中修行，共同生活多年，經常領受他的教誨，預先聽聞佛法。所以為他立碑在墓地旁。東莞劉勰撰寫碑文。釋僧柔有弟子僧紹，也很貞正有學業。當時鐘山山茨精舍又有僧拔、慧熙，都是年少英俊，從小就享有盛名。但都美好的事業還未成就就相繼早逝。僧拔撰寫了《七玄論》，現在還在世間流傳。 釋慧基（釋慧基）法師，姓偶，是吳國錢塘人。從小就神情俊逸，機敏聰慧超過常人。最初依隨祇洹（祇洹）寺的慧義法師。到十五歲時，慧義法師嘉許他的神采，為他啟請宋文帝，請求允許他出家。文帝召見並詢問，認為他可以護持佛法。於是下令在祇洹寺為他設齋會，讓他出家。皇帝親自駕臨，公卿大臣必定聚集。慧基既然立志于佛法，就努力修行，精進刻苦。早晚都學習，通曉各種經典。後來有西域法師僧伽跋摩（僧伽跋摩），弘揚讚歎禪定和戒律而來。
【English Translation】 English version: He faced north. Later, he traveled east to Yuxue, where he met Dharma Master Huiji (Huiji). He was invited to stay by the city for a summer, lecturing and discussing the Dharma together. Afterwards, he entered the Lingjiu Temple (Lingjiu Temple) on Baishan Mountain in Shan County. On the night before his arrival, the Shramana Sengxu (Sengxu) dreamed of divine beings, clad in red robes and white armor, filling the entire mountain. Sengxu asked the reason, and the divine beings replied, 'The Dharma Master is about to arrive, so we have come out to welcome him.' The next morning, they waited for the person, and it was indeed Shi Sengrou (Sengrou) who arrived. Afterwards, he began to renovate the mountain gate, with the aspiration to spend his remaining years there. The scholars who came to study the scriptures were as numerous as the trees in a forest. At the beginning of Emperor Tai Zu of Qi's founding of the dynasty and when Emperor Shi Zu inherited the throne, they both established monasteries and sought virtuous individuals everywhere. Because Shi Sengrou had always been renowned, edicts summoning him arrived every year. The Princes Wenxuan repeatedly invited him, so he left the capital again and resided in Dinglin Temple (Dinglin Temple), personally serving as the abbot. People from all directions admired and revered him, and both humans and deities praised him. Princes Wenhui and Wenxuan both humbly learned from him. Shi Sengrou upheld virtue and presided over the sect, never shirking his responsibility. He often vowed to be reborn in the Land of Bliss (Western Pure Land). Whenever he reached old age, he would always show a worried expression and put his palms together in prayer. On the day of his death, his body had no remaining ailments. He only told his disciples, 'I should be leaving.' Then he spread a mat on the ground, reverently prostrated facing west, and passed away peacefully. That year was the first year of Yanxing, and he was sixty-four years old. He was buried in the south of the mountain. The Shramana Shi Sengyou (Sengyou) and Shi Sengrou had practiced together in the mountains since childhood, living together for many years, often receiving his teachings and hearing the Dharma in advance. Therefore, he erected a stele for him next to his tomb. Liu Xie (Liu Xie) of Dongguan wrote the inscription. Shi Sengrou had a disciple named Sengshao (Sengshao), who was also upright and learned. At that time, there were also Sengba (Sengba) and Huixi (Huixi) at the Shanci Hermitage on Zhongshan Mountain, both of whom were young and brilliant, enjoying high reputations from a young age. However, they both passed away early before their great careers could be accomplished. Sengba wrote the 'Treatise on the Seven Mysteries,' which is still circulating in the world today. Dharma Master Huiji (Huiji), whose surname was Ou, was a native of Qiantang in the Wu Kingdom. From a young age, he had a handsome appearance and extraordinary intelligence. He initially followed Dharma Master Huiyi (Huiyi) of Jiyuan Temple (Jiyuan Temple). At the age of fifteen, Dharma Master Huiyi praised his talent and requested Emperor Wen of Song to allow him to become a monk. Emperor Wen summoned him and inquired, believing that he could protect the Dharma. Therefore, he ordered a vegetarian feast to be held at Jiyuan Temple for him to become a monk. The emperor personally attended, and the ministers were sure to gather. Since Huiji was determined to devote himself to the Dharma, he worked hard and diligently in his practice. He studied both day and night, understanding all the scriptures. Later, the Western Region Dharma Master Sanghabarman (Sanghabarman) came to propagate and praise meditation and precepts.
游宋境。義乃令基入室供事。年滿二十度蔡州受戒。跋摩謂基曰。汝當道王江東不須久留京邑。於是四五年中游歷講肆備訪眾師。善小品法華思益維摩金剛波若勝鬘等經。皆思探玄頤鑒勜幽凝。提章比句麗溢終古。基師慧義既德居物宗道王荊土。士庶歸依利養紛集。以基懿德可稱。乃攜共同活。及義之亡后。資生雜物近盈百萬。基法應獲半。悉舍以為福。唯取粗故衣缽協以東歸。還止錢塘顯明寺。頃之進適會稽。仍止山陰法華寺。尚學之徒追蹤問道。於是遍歷三吳講宣經教。學徒至者千有餘人。宋太宗遣使迎請。稱疾不行。元徽中覆被徴詔。始行過浙水。復動疾而還。乃于會邑龜山立寶林精舍。手疊磚石躬自指麾。架懸乘險制極山狀。初立三層匠人小拙。後天震毀壞更加修飾。遂窮其麗美。基嘗夢見普賢因請為和上。及寺成之後。造普賢並六牙白象之形。即于寶林設三七齋懺。士庶鱗集獻奉相仍。後周颙蒞剡請基講說。颙既素有學功特深佛理。及見基訪核日有新異。劉瓛張融並申以師禮崇其義訓。司徒文宣王欽風慕德。致書慇勤。訪以法華宗旨。基乃著法華義疏。凡有三卷。及制門訓義序三十三科。並略申方便旨趣會通空有二言。及注遺教等。並行於世。基既德被三吳聲馳海內。乃敕為僧主掌任十城。蓋東土僧正之始
【現代漢語翻譯】 現代漢語譯本： 遊歷于宋境。慧義於是讓令基進入房間供職。令基年滿二十歲時，前往蔡州受戒。跋摩對令基說：『你應該弘揚佛法于江東，不必長久留在京城。』於是，在四五年間，令基遊歷各處講堂，廣泛拜訪各位老師。他精通《小品般若經》、《法華經》（Saddharma-puṇḍarīka-sūtra），《思益經》、《維摩詰經》（Vimalakīrti-nirdeśa-sūtra），《金剛般若經》（Vajracchedikā-prajñāpāramitā-sūtra），《勝鬘經》（Śrīmālādevī-siṃhanāda-sūtra）等經典，都深入探究其玄妙之處，鑑別其中幽深凝滯之義。他提煉章節，比對句讀，超越了前人。令基的老師慧義，既以德行立身，又以佛法聞名于荊州一帶，士人和百姓都歸依他，供養也紛紛而來。慧義認為令基的懿德可以稱道，於是攜帶他共同生活。等到慧義去世后，遺留的資生之物接近百萬。按照佛法，令基應得一半，但他全部捨棄用來行善積福，只取走粗舊的衣服和缽盂，一同返回東方。他回到錢塘的顯明寺居住。不久之後，又前往會稽，住在山陰的法華寺。崇尚學問的人紛紛追隨問道。於是，他遍歷三吳地區，講授宣揚經教，前來學習的弟子有一千多人。宋太宗派遣使者迎請他，他以生病為由沒有前往。元徽年間，再次被朝廷徵召，他才動身渡過浙水，但又舊病復發而返回。於是，他在會稽的龜山建立了寶林精舍。他親自堆疊磚石，親自指揮，建造的樓閣懸空臨險，極盡山勢之狀。最初建造的三層樓閣，工匠手藝稍顯笨拙。後來遭遇天災震毀，又加以修飾，於是窮盡其華麗美好。令基曾經夢見普賢菩薩（Samantabhadra），因此請求普賢菩薩作為和尚。等到寺廟建成之後，他塑造了普賢菩薩和六牙白象的形象，就在寶林寺設立了三七二十一天的齋戒懺悔法會，士人和百姓像魚鱗一樣聚集，獻上的供奉接連不斷。後周的颙擔任剡縣縣令時，邀請令基講經說法。颙一向有學術功底，尤其精通佛理，等到見到令基，發現他所講的內容每天都有新的見解。劉瓛、張融都以師禮對待他，崇尚他的義理教誨。司徒文宣王欽佩他的風範和德行，寫信慇勤地向他請教《法華經》的宗旨。令基於是撰寫了《法華義疏》，共有三卷，並制定了門訓義序三十三科，以及簡略地闡述了方便的旨趣，會通空有二者的道理，以及註釋《遺教經》等，都在世間流傳。令基的德行遍及三吳地區，聲名遠播海內，於是朝廷下令讓他擔任僧主，掌管十座城市的僧務。這大概是東土設立僧正的開始。
【English Translation】 English version: He traveled to the territory of the Song Dynasty. Yina then ordered Lingji to enter the room to serve. When Lingji turned twenty, he went to Caizhou to receive the precepts. Bamo said to Lingji, 'You should propagate the Dharma in Jiangdong and do not need to stay in the capital for long.' Therefore, for four or five years, Lingji traveled to various lecture halls, widely visiting various teachers. He was proficient in the Smaller Prajñāpāramitā Sūtra, Lotus Sūtra (Saddharma-puṇḍarīka-sūtra), Si Yi Sutra, Vimalakīrti Sūtra (Vimalakīrti-nirdeśa-sūtra), Diamond Sutra (Vajracchedikā-prajñāpāramitā-sūtra), Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī-siṃhanāda-sūtra), etc., all deeply exploring their profound meanings, and distinguishing their deep and stagnant meanings. He refined chapters, compared sentences, and surpassed his predecessors. Lingji's teacher, Huiyi, was both established by virtue and famous for Buddhism in the Jingzhou area. Scholars and people all returned to him, and offerings came one after another. Huiyi believed that Lingji's virtues were commendable, so he took him to live together. When Huiyi passed away, the remaining living materials were close to one million. According to Buddhism, Lingji should have received half, but he gave it all up to do good deeds and accumulate blessings, only taking away rough old clothes and a bowl, and returning to the East together. He returned to Xianming Temple in Qiantang to live. Soon after, he went to Kuaiji and lived in Fahua Temple in Shanyin. Those who admired learning followed and asked questions. Therefore, he traveled throughout the Sanwu area, lecturing and propagating the scriptures, and more than a thousand disciples came to study. Emperor Taizong of the Song Dynasty sent envoys to invite him, but he did not go on the grounds of illness. During the Yuanhui period, he was summoned by the court again, and he set off to cross the Zhejiang River, but his old illness relapsed and he returned. Therefore, he established Baolin Hermitage on Turtle Mountain in Kuaiji. He personally stacked bricks and stones, personally directing, and the buildings were suspended in danger, reaching the shape of the mountain. The initial three-story pavilion was slightly clumsy in craftsmanship. Later, it was destroyed by natural disasters and repaired, so it exhausted its splendor and beauty. Lingji once dreamed of Samantabhadra Bodhisattva (Samantabhadra), so he asked Samantabhadra Bodhisattva to be the abbot. After the temple was completed, he sculpted the image of Samantabhadra Bodhisattva and the six-tusked white elephant, and set up a twenty-one-day fasting and repentance ceremony at Baolin Temple. Scholars and people gathered like fish scales, and the offerings continued one after another. When Yong of the Later Zhou Dynasty served as the magistrate of Shan County, he invited Lingji to lecture on the scriptures. Yong had always had academic skills and was especially proficient in Buddhist principles. When he saw Lingji, he found that what he said had new insights every day. Liu Huan and Zhang Rong both treated him with the courtesy of a teacher, and admired his righteous teachings. Situ Wenxuan Wang admired his demeanor and virtue, and wrote to him earnestly to ask about the purpose of the Lotus Sutra. Lingji then wrote the Commentary on the Lotus Sutra, which has three volumes, and formulated thirty-three subjects of the Menxun Yixu, as well as briefly expounding the purpose of convenience, reconciling the principles of emptiness and existence, and annotating the Sutra of the Testament, etc., which are all circulating in the world. Lingji's virtue spread throughout the Sanwu area, and his reputation spread far and wide, so the court ordered him to serve as the head of the monks and take charge of the monastic affairs of ten cities. This was probably the beginning of the establishment of the Sangha Chief in the Eastern Land.
也。於是從容講道訓厲禪慧。四遠從風五眾歸伏。基性烈而能溫。氣清而且穆。故預在門人莫不兢戰。以齊建武三年冬十一月卒于城傍寺。春秋八十有五。初基寢疾。弟子薨見梵僧數人皆踞砌坐。問所從來。答云。從大乘國來奉迎基和上。后數日而亡。因窆於法華山南。特進廬江何胤為造碑文于寶林寺。銘其遺德。基弟子德行慧旭道恢。並學業優深。次第敷講。各領門徒繼軌前轍。後有沙門慧諒接掌僧任。諒亡次沙門慧永。永風姿瑰雅德行清嚴。亦遊刃眾經。時當講說。永后次沙門慧深。亦基之弟子。深與同學法洪。並以戒潔見重。深后次沙門曇與。亦沉審有器局。
釋慧次。姓尹。冀州人。初出家為志欽弟子。后遇徐州釋法遷解貫當世。欽乃以次付囑。仍隨遷。南至京口止竹林寺。至年十五隨遷還彭城。雖復年在息慈。而志學無倦。清鑒倫通。超然孤拔。至年十八解通經論名貫徐土。迄稟具戒業操彌深。頻講成實及三論大明中出都止於謝寺。迄宋季齊初歸德稍廣。每講席一鋪輒道俗奔赴。沙門智藏僧旻法雲等。皆幼年俊朗慧悟天發。並就次請業焉。文慧文宣悉敬以師禮四事供給。永明八年講百論。至破塵品忽然從化。春秋五十七矣。時謝寺又有僧寶僧智。長樂寺法珍僧向僧猛法寶慧調。並一代英哲。為時論所
【現代漢語翻譯】 現代漢語譯本：於是他從容地講授佛法，訓導勉勵禪定和智慧。四面八方的人都像風一樣前來，各種僧眾都歸順信服。鳩摩羅什的性格剛烈卻能溫和，氣質清明而且安詳。所以早先就在他門下的人沒有不兢兢業業的。齊建武三年（公元496年）冬天十一月，鳩摩羅什圓寂于城旁的寺廟，享年八十五歲。當初鳩摩羅什生病時，弟子們看見有幾個梵僧坐在臺階上，問他們從哪裡來，回答說：『從大乘國來，奉迎鳩摩羅什和尚。』 幾天後鳩摩羅什就去世了，於是安葬在法華山南。特進廬江何胤在寶林寺為他撰寫碑文，銘記他的遺德。鳩摩羅什的弟子德行、慧旭、道恢，都學業優秀而精深，依次講解佛法，各自帶領門徒，繼承前人的道路。後來有沙門慧諒接管僧眾事務，慧諒去世後由沙門慧永接任。慧永風度優雅，德行清正嚴謹，也能熟練地運用各種經典，當時負責講經說法。慧永之後由沙門慧深接任，也是鳩摩羅什的弟子。慧深與同學法洪，都以持戒清凈而受到重視。慧深之後由沙門曇與接任，也沉穩周密有器量。 釋慧次（Shi Huici，人名）。姓尹，冀州人。最初出家，是志欽（Zhiqin，人名）的弟子。後來遇到徐州的釋法遷（Shi Faqian，人名），能通達解釋當世的佛法。志欽於是把慧次託付給他，慧次就跟隨法遷，南下到京口的竹林寺。到十五歲時，跟隨法遷回到彭城。雖然年紀還小，但學習沒有懈怠，清明的見解通達事理，超然獨立。到十八歲時，通曉經論，名聲傳遍徐州。等到受了具足戒，修行更加精深。多次講解《成實論》（Chengshi Lun）和《三論》（San Lun），在宋朝末年齊朝初年，歸附的人逐漸增多。每次開設講席，道士和俗人都奔赴而來。沙門智藏（Zhi Zang，人名）、僧旻（Seng Min，人名）、法雲（Fa Yun，人名）等，都是年少俊朗，慧悟天成，都跟隨慧次學習佛法。文慧（Wen Hui，人名）、文宣（Wen Xuan，人名）都以老師的禮節尊敬他，四事供養。永明八年（公元490年）講解《百論》（Bai Lun），到《破塵品》（Po Chen Pin）時忽然圓寂，享年五十七歲。當時謝寺還有僧寶（Seng Bao，人名）、僧智（Seng Zhi，人名），長樂寺有法珍（Fa Zhen，人名）、僧向（Seng Xiang，人名）、僧猛（Seng Meng，人名）、法寶（Fa Bao，人名）、慧調（Hui Diao，人名），都是一代英才，被當時的人所稱道。
【English Translation】 English version: Thereupon, he calmly lectured on the Dharma, instructing and encouraging meditation and wisdom. People from all directions flocked like the wind, and various monastic communities submitted and revered him. Kumarajiva's nature was fierce yet capable of gentleness, his temperament clear and serene. Therefore, those who had been under his tutelage from the beginning were all diligent and conscientious. In the eleventh month of the winter of the third year of Jianwu (496 AD), Kumarajiva passed away at a temple beside the city, at the age of eighty-five. Initially, when Kumarajiva fell ill, his disciples saw several Brahman monks sitting on the steps, and when asked where they came from, they replied, 'We come from the Mahayana country to welcome the Venerable Kumarajiva.' A few days later, Kumarajiva passed away and was buried south of Mount Fahua. He Yin (He Yin, personal name), the Special Advanced Official of Lujiang, wrote an epitaph for him at Baolin Temple, commemorating his virtuous legacy. Kumarajiva's disciples, Dexing (Dexing, personal name), Huixu (Huixu, personal name), and Daohui (Daohui, personal name), were all excellent and profound in their studies, successively lecturing on the Dharma, each leading their disciples, continuing the path of their predecessors. Later, the Shramana Huiliang (Huiliang, personal name) took over the affairs of the Sangha, and after Huiliang's death, the Shramana Huiyong (Huiyong, personal name) succeeded him. Huiyong was elegant in demeanor, and his virtue was pure and strict. He was also proficient in various scriptures and was responsible for lecturing on the Dharma at that time. After Huiyong, the Shramana Huishen (Huishen, personal name) succeeded him, also a disciple of Kumarajiva. Huishen and his classmate Fahong (Fahong, personal name) were both highly regarded for their pure observance of precepts. After Huishen, the Shramana Tanyu (Tanyu, personal name) succeeded him, who was also calm, prudent, and capable. Shi Huici (Shi Huici, personal name), whose surname was Yin, was from Jizhou. He initially became a monk and was a disciple of Zhiqin (Zhiqin, personal name). Later, he met Shi Faqian (Shi Faqian, personal name) of Xuzhou, who could thoroughly explain the Dharma of the time. Zhiqin then entrusted Huici to him, and Huici followed Faqian south to Zhulin Temple in Jingkou. At the age of fifteen, he followed Faqian back to Pengcheng. Although he was still young, he never slacked in his studies, and his clear understanding penetrated all matters, making him outstanding and independent. At the age of eighteen, he was well-versed in the scriptures and treatises, and his reputation spread throughout Xuzhou. When he received the full precepts, his practice became even more profound. He frequently lectured on the Chengshi Lun (Treatise on the Establishment of Truth) and the San Lun (Three Treatises). In the late Song Dynasty and early Qi Dynasty, the number of people who submitted to him gradually increased. Each time he opened a lecture hall, Daoists and laypeople flocked to him. The Shramanas Zhizang (Zhizang, personal name), Sengmin (Sengmin, personal name), Fayun (Fayun, personal name), and others were all young, intelligent, and naturally enlightened, and they all followed Huici to study the Dharma. Wenhui (Wenhui, personal name) and Wenxuan (Wenxuan, personal name) all respected him with the etiquette of a teacher and provided him with the four requisites. In the eighth year of Yongming (490 AD), he lectured on the Bai Lun (One Hundred Treatises), and when he reached the Po Chen Pin (Chapter on Breaking Dust), he suddenly passed away, at the age of fifty-seven. At that time, Xie Temple also had Sengbao (Sengbao, personal name) and Sengzhi (Sengzhi, personal name), and Changle Temple had Fazhen (Fazhen, personal name), Sengxiang (Sengxiang, personal name), Sengmeng (Sengmeng, personal name), Fabao (Fabao, personal name), and Huidiao (Huidiao, personal name), all of whom were outstanding talents of their generation and were praised by the people of the time.
宗。
釋慧隆。姓成。陽平人。少而居貧。學無師友卓然自悟。年二十三方出家。十餘年中凝心佛法貫通眾典。宋太始中出都止何園寺。隆既思徹詮表善於清論。乘機抗擬往必折關。宋明帝請于湘宮開講成實。負帙問道八百餘人。其後王侯貴勝屢招講說。凡先舊諸義盤滯之處。隆更顯發開張使昭然可了。乃立實法斷結義等。汝南周顒目之曰。隆公蕭散森疏若霜下之松竹。以永明八年卒。春秋六十有二。時江西有釋智誕。亦善於經論。與隆比德齊時。各馳名兩岸。時何園復有僧辯僧賢道慧法度。並研精經論。功業可稱。
釋僧宗。姓嚴。本雍州憑翌人。晉氏喪亂。其先四世祖移居秦郡。年九歲為瑗公弟子咨承慧業。晚又受道于斌濟二法師。善大涅槃及勝鬘維摩等。每至講說聽者將近千餘。妙辯不窮應變無盡。而任性放蕩亟越儀法得意便行不以為礙。守檢專節者。咸有是非之論。文惠太子將欲以罪擯徒遂。通夢有感。於是改意歸焉。魏主元宏遙挹風德。屢致書並請開講。齊太祖不許外出。宗講涅槃維摩勝鬘等。近盈百遍。以從來信施造太昌寺以居之。建武三年卒于所住。春秋五十有九。先是北土法師曇準聞宗特善涅槃。乃南遊觀聽。既南北情異思不相參。準乃別更講說。多為北士所師。準后居湘宮寺。與同寺
【現代漢語翻譯】 現代漢語譯本 釋僧宗（Shi Sengzong）：姓嚴，原籍雍州憑翌（Yongzhou Pingyi）人。晉朝動亂時，他的先祖第四代遷居到秦郡。九歲時成為瑗公（Yuan Gong）的弟子，繼承了他的智慧。後來又向斌濟（Binji）兩位法師學習佛法。他精通《大涅槃經》（Da Niepan Jing）、《勝鬘經》（Shengman Jing）、《維摩詰經》（Vimokirti Sutra）等經典。每次講經說法，聽眾都接近千人。他的辯才非常精妙，應變能力無窮無盡。但他天性放蕩不羈，常常超越常規禮法，只要自己覺得得意就去做，不認為有什麼妨礙。那些遵守戒律、注重節操的人，都對他有所議論。文惠太子（Wenhui Taizi）本想治罪並將他驅逐出僧團，但後來在夢中有所感應，於是改變主意，歸順了他。魏主元宏（Wei Zhu Yuanhong）在遙遠的地方仰慕他的風範，多次寫信邀請他去北方講經，但齊太祖（Qi Taizu）不允許他外出。僧宗講《涅槃經》、《維摩詰經》、《勝鬘經》等經典，接近一百遍。他用以往的信徒佈施的財物建造了太昌寺（Taichang Si）居住。建武三年圓寂于所住的寺廟，享年五十九歲。此前，北方的法師曇準（Tanzhun）聽說僧宗特別擅長《涅槃經》，於是南下觀聽。但由於南北方的情況不同，思想觀念不一致，曇準於是另外開講，多為北方人士所推崇。曇準後來住在湘宮寺（Xiangong Si），與同寺的...
【English Translation】 English version Shi Sengzong: His surname was Yan, originally from Pingyi in Yongzhou. During the Jin Dynasty's turmoil, his fourth-generation ancestor moved to Qin Commandery. At the age of nine, he became a disciple of Yuan Gong, inheriting his wisdom. Later, he also studied the Dharma with the Dharma masters Binji. He was proficient in the 'Mahāparinirvāṇa Sūtra' (Da Niepan Jing), the 'Śrīmālādevī Siṃhanāda Sūtra' (Shengman Jing), and the 'Vimalakirti Sutra' (Vimokirti Sutra). Each time he lectured on the scriptures, there were nearly a thousand listeners. His eloquence was exquisite, and his adaptability was endless. However, he was naturally unrestrained and often exceeded the norms of etiquette. He would do whatever he pleased and did not think there was any hindrance. Those who observed the precepts and valued integrity had criticisms of him. Crown Prince Wenhui originally wanted to punish him and expel him from the Sangha, but later had a dream that moved him, so he changed his mind and submitted to him. Emperor Yuanhong of the Wei Dynasty admired his virtue from afar and repeatedly wrote letters inviting him to lecture in the north, but Emperor Taizu of Qi did not allow him to go out. Sengzong lectured on the 'Nirvana Sutra', the 'Vimalakirti Sutra', and the 'Shengman Sutra' nearly a hundred times. He used the wealth donated by previous believers to build Taichang Temple to live in. In the third year of Jianwu, he passed away in the temple where he lived, at the age of fifty-nine. Prior to this, the northern Dharma master Tanzhun heard that Sengzong was particularly good at the 'Nirvana Sutra', so he traveled south to observe and listen. However, due to the different situations in the north and south and the inconsistency of ideas, Tanzhun began to lecture separately, and was mostly admired by northerners. Tanzhun later lived in Xiangong Temple, with the same temple's...
法身法真併爲當時匠者。時有安樂寺慧令法仙法最。中興寺僧敬道文。天竺寺僧賢。並善數論。振名上國云。
釋法安。姓畢。東平人。魏司隸校尉軌之後也。七歲出家事白馬寺慧光為師。光幼而爽拔。博通內外多所參知。安年在息慈。便精神秀出。時張永請斌公講。並屈召名學。永問斌云。京下復有卓越年少不。斌答。有沙彌道慧法安僧拔慧熙。永即要請令道慧覆涅槃法安述佛性。神色自若序瀉無遺。永問並年幾。慧答十九。安答十八。永嘆曰。昔扶風朱勃年十二能讀書詠詩。時人號才童。今日二道可曰義少也。於是顯譽京朝流名四遠迄至立年專當法匠。王僧虔出鎮湘州。攜共同行。后南適番禺。正值攸公講涅槃。安問論數番。攸心愧讓席。停彼兩週法事相繼。永明中還都止中寺。講涅槃維摩十地成實論。相繼不絕。司徒文宣王及張融何胤劉繪劉瓛等。並稟服文義共為法友。永泰元年卒于中寺。春秋四十有五。著凈名十地義疏並僧傳五卷。時有靈基寺敬遺光贊慧韜。瓦官寺道宗。亦皆當時名流。為學者所慕。
釋僧印。姓朱。壽春人。少而神思沉審安苦務學。初游彭城從曇度受三論。度既擅步一時四遠依集。印稟味鉆研窮其幽奧。後進往廬山。從慧龍咨受法華。龍亦當世著名。播於法華宗旨。印偏功構
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya，佛的法性之身）、法真（Dharmasatya，佛法的真實）都是當時的傑出工匠。當時有安樂寺的慧令、法仙、法最，中興寺的僧敬道文，天竺寺的僧賢，都精通數論，在上層社會享有盛名。
釋法安（釋迦牟尼的弟子），俗姓畢，是東平人，是魏司隸校尉軌的後代。七歲出家，在白馬寺跟隨慧光為師。慧光年少時就聰穎過人，博通內外，見識廣博。法安年紀輕輕就表現出精神秀異。當時張永請斌公講經，並邀請了許多有名的學者。張永問斌公說：『京城裡還有沒有出色的年輕人？』斌公回答說：『有沙彌道慧、法安、僧拔、慧熙。』張永立即邀請他們，讓道慧講解《涅槃經》，法安闡述佛性。他們神色自若，敘述流暢，沒有遺漏。張永問他們年齡多大，道慧回答十九歲，法安回答十八歲。張永感嘆道：『過去扶風的朱勃十二歲就能讀書詠詩，當時人們稱他為才童。今天道慧和法安可以被稱為義少啊。』於是他們的名聲顯揚于京城，流傳到四方，直到成年都專心致志于佛法。王僧虔出任湘州刺史，帶著法安一同前往。後來法安南下到番禺，正趕上攸公講解《涅槃經》，法安多次提問，攸公感到慚愧，讓出了座位。法安在那裡停留了兩週，法事活動接連不斷。永明年間，法安回到都城，住在中寺，講解《涅槃經》、《維摩詰經》、《十地經》、《成實論》，講經說法從未間斷。司徒文宣王以及張融、何胤、劉繪、劉瓛等人，都信服他的文義，共同成為法友。永泰元年，法安在中寺去世，享年四十五歲。著有《凈名十地義疏》和《僧傳》五卷。當時有靈基寺的敬遺、光贊、慧韜，瓦官寺的道宗，也都是當時的名流，為學者所仰慕。
釋僧印（釋迦牟尼的弟子），俗姓朱，是壽春人。他從小就心思沉靜，安於刻苦學習。最初在彭城跟隨曇度學習三論。曇度擅長三論，當時四方學者都來依附他。僧印深入研究，窮盡了其中的奧妙。後來前往廬山，向慧龍請教《法華經》。慧龍也是當時著名的人物，他的《法華經》宗旨廣為流傳。僧印特別擅長...
【English Translation】 English version: The Dharmakaya (法身, the Dharma body of the Buddha) and Dharmasatya (法真, the truth of the Dharma) were both outstanding artisans of that time. At that time, there were Huiling, Faxian, and Fazui from Anle Temple, Seng Jingdaowen from Zhongxing Temple, and Seng Xian from Tianzhu Temple, all of whom were proficient in numerology and enjoyed a great reputation in the upper echelons of society.
釋法安 (Shì Fǎ'ān, Disciple of Sakyamuni), whose secular surname was Bi, was from Dongping and a descendant of Gui, the Sili Xiaowei (司隸校尉, Director of Retainers) of the Wei dynasty. He became a monk at the age of seven, studying under Huiguang at Baima Temple. Huiguang was intelligent and outstanding from a young age, well-versed in both internal and external knowledge, and had extensive knowledge. Fa'an showed outstanding spiritual talent at a young age. At that time, Zhang Yong invited Bin Gong to lecture on the scriptures and invited many famous scholars. Zhang Yong asked Bin Gong, 'Are there any outstanding young people in the capital?' Bin Gong replied, 'There are Shami Daohui, Fa'an, Sengba, and Huixi.' Zhang Yong immediately invited them, asking Daohui to explain the Nirvana Sutra and Fa'an to expound on Buddha-nature. They were calm and composed, and their narration was fluent and without omission. Zhang Yong asked them how old they were. Daohui replied nineteen, and Fa'an replied eighteen. Zhang Yong sighed, 'In the past, Zhu Bo of Fufeng was able to read and recite poetry at the age of twelve, and people called him a child prodigy. Today, Daohui and Fa'an can be called young in righteousness.' Thus, their reputation spread throughout the capital and to all directions, and until adulthood, they devoted themselves to the Dharma. Wang Sengqian took office as the governor of Xiangzhou and took Fa'an with him. Later, Fa'an went south to Panyu, where he happened to hear You Gong lecturing on the Nirvana Sutra. Fa'an asked many questions, and You Gong felt ashamed and gave up his seat. Fa'an stayed there for two weeks, and the Dharma activities continued one after another. During the Yongming period, Fa'an returned to the capital and lived in Zhong Temple, lecturing on the Nirvana Sutra, the Vimalakirti Sutra, the Ten Bhumi Sutra, and the Satyasiddhi Shastra. His lectures never ceased. Situ Wenxuan Wang, as well as Zhang Rong, He Yin, Liu Hui, Liu Huan, and others, were all convinced of his literary meaning and became Dharma friends together. In the first year of Yongtai, Fa'an passed away in Zhong Temple at the age of forty-five. He wrote the 'Commentary on the Vimalakirti and Ten Bhumi Sutras' and five volumes of 'Biographies of Monks'. At that time, Jingyi, Guangzan, and Huitong of Lingji Temple, and Daozong of Waguan Temple, were also famous figures of the time, admired by scholars.
釋僧印 (Shì Sēngyìn, Disciple of Sakyamuni), whose secular surname was Zhu, was from Shouchun. From a young age, he was thoughtful and calm, and devoted himself to diligent study. Initially, he studied the Three Treatises with Tan Du in Pengcheng. Tan Du was skilled in the Three Treatises, and scholars from all directions came to rely on him. Sengyin studied deeply and exhausted its mysteries. Later, he went to Mount Lu and asked Huilong about the Lotus Sutra. Huilong was also a famous figure of the time, and his Lotus Sutra teachings were widely spread. Sengyin was particularly good at...
徹獨表新異。於是東適京師止中興寺。復陶思涅槃及余經典。宋大明中徴君何點招僧大集。請印為法匠。聽者七百餘人。司徒文宣王東海徐孝嗣。並挹敬風猷屢請講說。印戒行清嚴稟性和穆。含恕安忍喜慍不彰。時仗氣之徒。問論中間。或厝以嘲謔。印神彩夷然曾無外意。雖學涉眾典而偏以法華著名。講法華凡二百五十二遍。以齊永元元年卒。春秋六十有五矣。
釋法度。黃龍人。少出家。遊學北土備綜眾經。而專以苦節成務。宋末游于京師。高士齊郡明僧紹抗跡人外。隱居瑯瑘之[山聶]山。挹度清徽待以師友之敬。及亡舍所居山為棲霞精舍。請度居之。先有道士欲以寺地為館。住者輒死。及后為寺。猶多恐動。自度居之群妖皆息。住經歲許。忽聞人馬鼓角之聲。俄見一人持名紙通度曰靳尚。度前之。尚形甚都雅羽衛亦嚴。致敬已乃言。弟子。王有此山七百餘年。神道有法物不得干。前諸棲托或非真正。故死病繼之。亦其命也。法師道德所歸。謹舍以奉給。並愿受五戒。永結來緣。度曰。人神道殊無容相屈。且檀越血食世祀。此最五戒所禁。尚曰。若備門徒輒先去殺。於是辭去。明旦度見一人送錢一萬香燭刀子。疏云。弟子靳尚奉供。至月十五日度為設會。尚又來同眾。禮拜行道受戒而去。[山聶]山廟
【現代漢語翻譯】 現代漢語譯本： 徹獨樹一幟，與衆不同。於是他前往京師，住在中興寺。又研習思索《涅槃經》及其他經典。宋大明年間，何點徵召僧人，舉行大型集會，請印法師擔任法匠。聽講者有七百餘人。司徒文宣王、東海徐孝嗣，都敬仰他的風範，多次請他講經說法。印法師戒律清凈嚴格，稟性平和善良，寬容忍讓，喜怒不形於色。當時有恃才傲物的人，在辯論中，有時用嘲諷的言語冒犯他，印法師神色平靜，毫不在意。他雖然廣泛涉獵各種經典，但尤其以精通《法華經》而聞名。講《法華經》共二百五十二遍。在齊永元元年去世，享年六十五歲。
釋法度，是黃龍人。年少時出家，遊學北方，廣泛研習各種經典，而專注于以苦修作為修行要務。宋朝末年，他遊歷到京師。高士齊郡人明僧紹，行為超脫世俗，隱居在瑯瑘的[山聶]山。敬佩法度的清高品德，以師友之禮相待。明僧紹去世后，將他居住的山舍改為棲霞精舍，請法度居住。先前有道士想把寺廟的土地作為道觀，但居住的人總是死亡。後來改為寺廟，仍然有很多令人恐懼的事情發生。自從法度居住后，各種妖魔鬼怪都消失了。住了大約一年，忽然聽到人馬鼓角的聲音，不久看見一個人拿著名片來拜訪法度，上面寫著靳尚。法度前去迎接。靳尚的形象非常文雅，儀仗隊也很莊嚴。互相致敬后，靳尚說：『弟子我，作為山神，擁有這座山七百多年了。神道有神道的規矩，不得侵犯。之前那些想在這裡居住的人，或許並非真正有德之人，所以死病相繼，也是他們的命數。法師您道德高尚，所以我謹將此山奉獻給您，並希望能夠受五戒，永結來世的緣分。』法度說：『人神之道不同，不應該互相屈就。而且檀越您享受血食祭祀，這正是五戒所禁止的。』靳尚說：『如果準備好門徒，我一定先去除殺戮。』於是告辭離去。第二天早上，法度看見一個人送來錢一萬，香燭刀子，並附上一封信說：『弟子靳尚敬奉。』到了月十五日，法度為此設齋會。靳尚又來和大家一起，禮拜行道，受戒后離去。[山聶]山廟。
【English Translation】 English version: Che stood out with unique distinction. Subsequently, he journeyed east to the capital city and resided at Zhongxing Monastery. He further delved into and contemplated the Nirvana Sutra and other scriptures. During the Daming era of the Song dynasty, He Dian summoned monks for a grand assembly, inviting Dharma Master Yin to preside as a master of the Dharma. Over seven hundred individuals attended his lectures. The Minister Situ, Prince Wenxuan of the Eastern Sea, Xu Xiaosi, both admired his virtuous conduct and repeatedly requested him to expound the Dharma. Dharma Master Yin maintained pure and strict precepts, possessed a gentle and harmonious nature, and was tolerant and patient, rarely displaying his emotions. At that time, some arrogant individuals, during discussions, would sometimes offend him with sarcastic remarks, but Dharma Master Yin remained composed and unperturbed, showing no outward concern. Although he extensively studied various scriptures, he was particularly renowned for his mastery of the Lotus Sutra. He lectured on the Lotus Sutra a total of two hundred and fifty-two times. He passed away in the first year of the Yongyuan era of the Qi dynasty, at the age of sixty-five.
釋法度 (Shi Fadu), a native of Huanglong, left home at a young age. He traveled and studied in the northern regions, comprehensively studying various scriptures, while focusing on asceticism as his primary practice. At the end of the Song dynasty, he traveled to the capital city. The noble recluse Ming Sengshao of Qijun, transcended worldly affairs and lived in seclusion on [山聶] Mountain (Nie Mountain) in Langya. Admiring Fadu's pure virtues, he treated him with the respect due to a teacher and friend. After Ming Sengshao passed away, he converted his residence on the mountain into the Qixia Hermitage and invited Fadu to reside there. Previously, a Taoist priest had wanted to use the temple land for a Taoist temple, but those who resided there invariably died. Even after it was converted into a temple, there were still many frightening occurrences. Since Fadu resided there, all the demons and monsters disappeared. After living there for about a year, he suddenly heard the sounds of men, horses, drums, and horns. Soon, he saw a person holding a name card to visit Fadu, which read Jin Shang. Fadu went to greet him. Jin Shang's appearance was very refined, and his entourage was also solemn. After exchanging greetings, Jin Shang said, 'Your disciple, as the mountain god, has owned this mountain for over seven hundred years. The way of the gods has its rules, which must not be violated. Those who previously wanted to reside here were perhaps not truly virtuous, so their deaths and illnesses followed one another, which was also their fate. Dharma Master, your virtue is lofty, so I respectfully offer this mountain to you and hope to receive the five precepts, to form a karmic connection for future lives.' Fadu said, 'The ways of humans and gods are different, and we should not condescend to each other. Moreover, Donor, you enjoy blood sacrifices, which are precisely forbidden by the five precepts.' Jin Shang said, 'If I prepare my disciples, I will certainly first eliminate killing.' Then he bid farewell and left. The next morning, Fadu saw a person deliver ten thousand coins, incense candles, and knives, with a letter saying, 'Your disciple Jin Shang respectfully offers these.' On the fifteenth of the month, Fadu held a vegetarian feast for this purpose. Jin Shang came again to join everyone, prostrated, practiced the Dharma, received the precepts, and left. [山聶] Mountain Temple.
巫夢神告曰。吾已受戒于度法師。祠祀勿得殺戮。由是廟用薦止菜脯而已。度嘗動散寢于地。見尚從外而來以手摩頭足而去。頃之復來持一琉璃甌。甌中如水以奉度味甘而冷。度所苦即間。其徴感若此。時有沙門法紹。業行清苦譽齊于度。而學解優之。故時人號曰北山二聖。紹本巴西人。汝南周顒去成都。招共同下止於山茨精舍。度與紹併爲齊竟陵王子良始安王遙光。恭以師禮。資給四事。度常愿生安養。故偏講無量壽經。積有遍數。齊永元二年卒于山中。春秋六十有四矣。度有弟子僧朗。繼踵先師復綱山寺。朗本遼東人。為性廣學思力該普。凡厥經律皆能講說。華嚴三論最所命家。今上深見器重。敕諸義士受業于山。時有彭城寺慧開。幼而神氣高朗。志學淵深。故早彰令譽。立年便講。又餘杭縣法開者。亦清爽俊發善為談論。出京止禪岡寺。與同寺僧紹有聞當時。
釋智秀。本姓裘。京兆人。寓居建業。幼而穎悟。早有出家之心。二親愛而不許。密為求婚將克娶日。秀乃間行避走。投蔣山靈耀寺剃髮出家。及年滿具戒業操逾堅。稟訪眾師搜檢新異。於是大小兼明數論精熟。尤善大小涅槃凈名波若。及講筵一建。輒王俟接駕。負帙肩隨為人神彩細密思入玄微。其文句幽隱並見披釋。以天監之初卒于治城寺。春秋
【現代漢語翻譯】 現代漢語譯本：巫夢神說：『我已經從度法師（Du Fashi，一位僧侶）那裡受了戒，所以祭祀的時候不能殺生。因此，廟裡只能用蔬菜和腌蘿蔔來祭祀。』度法師曾經隨意地睡在地上，看到尚從外面來，用手撫摸他的頭和腳然後離開。過了一會兒，又回來拿著一個琉璃碗，碗里好像裝著水，奉給度法師，味道甘甜而清涼。度法師的痛苦立刻減輕，他的感應就是這樣。當時有沙門法紹（Fashao，一位僧侶），他的修行清苦，名聲和度法師齊名，但是學識見解超過了他。所以當時的人稱他們為『北山二聖』。法紹原本是巴西人，汝南的周顒（Zhou Yong）去成都，邀請他一同到山茨精舍居住。度法師和法紹都被齊竟陵王子良（Prince Ziliang of Qi），始安王遙光（Wang Yaoguang of Shian）以師禮對待，供給他們生活所需。度法師常常希望往生安養（安樂的凈土），所以偏重講解《無量壽經》（Amitayus Sutra），積累了很多遍數。齊永元二年，在山中去世，享年六十四歲。度法師有弟子僧朗（Senglang），繼承先師的遺志，重新整頓山寺。僧朗原本是遼東人，天性博學，思維能力全面。所有的經律都能講解，尤其擅長《華嚴經》（Avatamsaka Sutra）和《三論》（Three Treatises）。當今皇上非常器重他，敕令各位義士到山中向他學習。當時有彭城寺的慧開（Huikai），從小就神氣高朗，志向學問淵博深厚，所以很早就顯露出美好的名聲。剛成年就開始講經。還有餘杭縣的法開（Fakai），也清爽俊逸，善於談論。從京城出來住在禪岡寺，和同寺的僧紹（Sengshao）一起聞名于當時。 釋智秀（Zhixiu），本姓裘，京兆人，居住在建業。從小就聰明穎悟，很早就有出家之心。他的父母疼愛他，不允許他出家，暗地裡為他求婚，眼看就要成親了。智秀就偷偷地離開，逃走，投奔蔣山靈耀寺剃髮出家。等到年齡滿了，受了具足戒，修行更加堅定。拜訪各位老師，搜尋新的見解。因此大小乘的經典都明白，對《數論》（Samkhya）非常精通。尤其擅長《大涅槃經》（Mahaparinirvana Sutra）、《小涅槃經》（Smaller Nirvana Sutra）、《維摩詰經》（Vimalakirti Sutra）和《般若經》（Prajna Sutra）。一旦開設講筵，王公大臣都等候著去聽講，揹著經書跟隨在他身後。他的為人神采奕奕，思維深入玄妙。那些文句幽深隱晦的地方，都被他一一解釋清楚。在天監初年去世于治城寺，享年不詳。
【English Translation】 English version: Wu Mengshen said: 'I have received the precepts from Dharma Master Du (Du Fashi, a monk), so sacrifices must not involve killing. Therefore, the temple can only use vegetables and pickled radishes for offerings.' Dharma Master Du once casually slept on the ground and saw Shang coming from outside, stroking his head and feet before leaving. After a while, he returned with a crystal bowl, which seemed to contain water, and offered it to Dharma Master Du. It tasted sweet and cool. Dharma Master Du's suffering was immediately alleviated; his experiences were like this. At that time, there was Shramana Fashao (Fashao, a monk), whose practice was pure and austere, and his reputation was equal to that of Dharma Master Du, but his knowledge and understanding surpassed him. Therefore, people at the time called them the 'Two Sages of North Mountain.' Fashao was originally from Brazil. Zhou Yong of Runan went to Chengdu and invited him to live together at the Shanci Hermitage. Dharma Master Du and Fashao were both treated with the respect of teachers by Prince Ziliang of Qi (Prince Ziliang of Qi) and Wang Yaoguang of Shian (Wang Yaoguang of Shian), who provided them with the necessities of life. Dharma Master Du often wished to be reborn in Sukhavati (the Pure Land of Bliss), so he focused on lecturing on the Amitayus Sutra (Amitayus Sutra), accumulating many recitations. In the second year of Yongyuan of the Qi dynasty, he passed away in the mountains at the age of sixty-four. Dharma Master Du had a disciple named Senglang (Senglang), who continued his teacher's legacy and reorganized the mountain temple. Senglang was originally from Liaodong, and he was by nature broad in learning and comprehensive in his thinking abilities. He could lecture on all the sutras and vinayas, and he was especially skilled in the Avatamsaka Sutra (Avatamsaka Sutra) and the Three Treatises (Three Treatises). The current emperor deeply valued him and ordered all virtuous scholars to study with him in the mountains. At that time, there was Huikai (Huikai) of Pengcheng Temple, who from a young age had a high and bright spirit and a deep and profound aspiration for learning, so he revealed a good reputation early on. He began lecturing as soon as he came of age. There was also Fakai (Fakai) of Yuhang County, who was also clear and handsome, and good at debate. He left the capital and stayed at Changgang Temple, and together with Sengshao (Sengshao) of the same temple, they were famous at the time. Shishi Zhixiu (Zhixiu), whose original surname was Qiu, was from Jingzhao and resided in Jianye. From a young age, he was intelligent and insightful, and he had an early aspiration to leave home. His parents loved him and did not allow him to leave home, secretly seeking a marriage for him, and the wedding day was approaching. Zhixiu secretly left, fled, and sought refuge at Lingyao Temple on Jiang Mountain, where he shaved his head and became a monk. When he reached the age of full ordination, he received the complete precepts, and his practice became even more steadfast. He visited various teachers, searching for new and different insights. Therefore, he understood both the Mahayana and Hinayana teachings and was very proficient in Samkhya (Samkhya). He was especially skilled in the Mahaparinirvana Sutra (Mahaparinirvana Sutra), the Smaller Nirvana Sutra (Smaller Nirvana Sutra), the Vimalakirti Sutra (Vimalakirti Sutra), and the Prajna Sutra (Prajna Sutra). Once he established a lecture hall, princes and ministers would wait to listen to his lectures, carrying their scriptures and following behind him. His demeanor was radiant, and his thinking was profound and subtle. Those places in the texts that were deep and obscure were all explained clearly by him. He passed away at Zhicheng Temple in the early years of Tianjian, and his age is unknown.
六十有三。會葬之日。黑白奔赴。街巷填闉。士庶含酸榮哀以備。時治城又有僧若道乘。乘當時令問。若與兄僧璇並善諸經及外書。若誦法華工草隸。后為吳國僧正。乘亦志業明敏。而特善毗曇。
釋慧球。本姓馬氏。扶風郡人。世為冠族。年十六出家。住荊州竹林寺事道馨為師。稟承戒訓履行清潔。后入湘州麓山寺專業禪道。頃之與同學慧度俱適京師咨訪經典。后又之彭城從僧淵受成實論。至年三十二方還荊土專當法匠。講集相繼學侶成群。荊楚之間終古稱最。使西夏義僧得與京邑抗衡者。球之力也。中興元年敕為荊土僧主。訓勖之功有譽當世。天鑒三年卒。春秋七十有四。遺命露骸松下。弟子不忍行也。
釋僧盛。本姓何。建鄴人。少而神情聰敏。加又志學翹勤。遂大明數論兼善眾經。講說為當時元匠。又特精外典。為群儒所憚。故學館諸生常以盛公相脅。天鑒中卒于靈曜寺。春秋五十餘。時有宋熙寺法欣。延賢寺智敞法冏。建元寺僧護僧韶。皆比德同譽。欣敞並善經論。法冏兼精律部。韶護以毗曇著名。
釋智順。本姓徐。瑯瑘臨沂人。年十五出家。事鐘山延賢寺智度為師。少而聰穎篤志過人。雖年在息慈。而學功已積。及受具戒秉禁無疵。陶練眾經而獨步于涅槃成實。講說徒眾常數百餘人
【現代漢語翻譯】 現代漢語譯本：六十三歲時，舉行葬禮的那天，無論僧俗都趕來參加，街道巷子都擠滿了人。官紳百姓都帶著悲傷，以各種禮儀表達哀榮。當時治理都城的還有一位名叫道乘的僧人。道乘當時以時令為題發問。道乘和他的哥哥僧璇都精通各種佛經和外道典籍。道乘能背誦《法華經》，擅長草書隸書，後來擔任吳國的僧正。道乘也志向高遠，聰敏過人，尤其擅長《毗曇》。 釋慧球（Shi Huìqiú），俗姓馬（Mǎ），是扶風郡（Fúfēng Jùn）人。世代都是顯貴家族。十六歲出家，住在荊州（Jīngzhōu）竹林寺（Zhúlín Sì），以道馨（Dào Xīn）為師。秉承戒律訓誡，行為清凈。後來進入湘州（Xiāngzhōu）麓山寺（Lùshān Sì）專心修習禪道。不久與同學慧度（Huì Dù）一同前往京師請教經典。之後又到彭城（Péngchéng）跟隨僧淵（Sēng Yuān）學習《成實論》（Chéngshí Lùn）。到三十二歲才返回荊州，專門從事弘法事業。講經說法接連不斷，學徒眾多。荊楚（Jīngchǔ）一帶自古以來都稱他為最傑出的人。西夏（Xīxià）的義僧（Yì Sēng）能夠與京城一帶的僧人抗衡，也是慧球的力量。中興（Zhōngxīng）元年，朝廷下令讓他擔任荊州一帶的僧主。訓導勉勵的功勞在當時享有盛譽。天鑒（Tiānjiàn）三年去世，享年七十四歲。遺囑將遺體暴露在松樹下，但弟子們不忍心這樣做。 釋僧盛（Shì Sēngshèng），俗姓何（Hé），是建鄴（Jiànyè）人。從小就神情聰慧敏捷，加上又立志向學，勤奮努力，因此精通各種數論，兼通各種佛經。講經說法是當時的大家。又特別精通外道典籍，被眾多儒生所敬畏。所以學館的諸位學生常常用僧盛來互相勉勵。天鑒年間在靈曜寺（Língyào Sì）去世，享年五十多歲。當時有宋熙寺（Sòngxī Sì）的法欣（Fǎ Xīn），延賢寺（Yánxián Sì）的智敞（Zhì Chǎng）法冏（Fǎ Jiǒng），建元寺（Jiànyuán Sì）的僧護（Sēng Hù）僧韶（Sēng Sháo），都具有相同的品德和聲譽。法欣和智敞都精通經論，法冏兼精律部，僧韶和僧護以《毗曇》而聞名。 釋智順（Shì Zhìshùn），俗姓徐（Xú），是瑯瑘（Lángyé）臨沂（Línyí）人。十五歲出家，在鐘山（Zhōngshān）延賢寺（Yánxián Sì）以智度（Zhì Dù）為師。從小就聰明穎悟，志向堅定超過常人。雖然年紀還小，但學習的功夫已經積累了很多。等到受了具足戒，持守戒律沒有瑕疵。精通各種佛經，尤其擅長《涅槃經》（Nièpán Jīng）和《成實論》（Chéngshí Lùn）。講經說法時，聽眾常常有數百人。
【English Translation】 English version: At the age of sixty-three, on the day of his funeral, people from all walks of life, both monastic and lay, rushed to attend, filling the streets and alleys. Officials and commoners alike were filled with sorrow, expressing their respect and grief with various rites. At that time, there was also a monk named Daocheng (Dàochéng) governing the capital. Daocheng posed a question based on the current season. Daocheng and his elder brother Sengxuan (Sēngxuán) were both well-versed in various Buddhist scriptures and non-Buddhist texts. Daocheng could recite the 'Lotus Sutra' (Fǎhuá Jīng) and was skilled in cursive and clerical scripts, later serving as the Sangha Chief (Sēngzhèng) of the Wu kingdom. Daocheng also had lofty aspirations and was exceptionally intelligent, especially proficient in the 'Abhidharma' (Pí tán). The Venerable Huìqiú (Huìqiú), whose lay surname was Mǎ (Mǎ), was a native of Fufeng Commandery (Fúfēng Jùn). His family had been prominent for generations. He renounced the world at the age of sixteen, residing at Zhulin Monastery (Zhúlín Sì) in Jingzhou (Jīngzhōu), where he took Daoxin (Dàoxīn) as his teacher. He upheld the precepts and instructions, conducting himself with purity. Later, he entered Lushan Monastery (Lùshān Sì) in Xiangzhou (Xiāngzhōu), dedicating himself to the practice of Chan (Zen) meditation. Soon after, he and his fellow student Huidu (Huì Dù) went to the capital to consult on the scriptures. Afterwards, he went to Pengcheng (Péngchéng) to study the 'Tattvasiddhi Shastra' (Chéngshí Lùn) under Sengyuan (Sēng Yuān). At the age of thirty-two, he returned to Jingzhou, dedicating himself to the work of Dharma Master. His lectures and gatherings were continuous, and his students were numerous. He was regarded as the most outstanding figure in the Jingchu (Jīngchǔ) region since ancient times. The fact that the righteous monks (Yì Sēng) of Western Xia (Xīxià) were able to compete with the monks in the capital was also due to the efforts of Huìqiú. In the first year of Zhongxing (Zhōngxīng), he was appointed by imperial decree as the Sangha Chief of the Jingzhou region. His efforts in instruction and encouragement were highly praised in his time. He passed away in the third year of Tianjian (Tiānjiàn) at the age of seventy-four. He left instructions to expose his remains under a pine tree, but his disciples could not bear to do so. The Venerable Sēngshèng (Sēngshèng), whose lay surname was Hé (Hé), was a native of Jianye (Jiànyè). From a young age, he was intelligent and quick-witted, and he was also diligent and eager to learn. As a result, he became proficient in various treatises on numbers and was well-versed in many scriptures. His lectures were highly regarded at the time. He was also particularly skilled in non-Buddhist texts, which were feared by many Confucian scholars. Therefore, the students of the academies often used Sēngshèng as a source of mutual encouragement. He passed away at Lingyao Monastery (Língyào Sì) during the Tianjian era at the age of fifty-plus. At that time, there were Faxin (Fǎ Xīn) of Songxi Monastery (Sòngxī Sì), Zhichang (Zhì Chǎng) and Fajiong (Fǎ Jiǒng) of Yanxian Monastery (Yánxián Sì), and Senghu (Sēng Hù) and Sengshao (Sēng Sháo) of Jianyuan Monastery (Jiànyuán Sì), all of whom shared similar virtues and reputations. Faxin and Zhichang were both well-versed in scriptures and treatises, Fajiong was also proficient in the Vinaya (discipline), and Sengshao and Senghu were known for their expertise in the 'Abhidharma' (Pí tán). The Venerable Zhìshùn (Zhìshùn), whose lay surname was Xú (Xú), was a native of Linyi (Línyí) in Langye (Lángyé). He renounced the world at the age of fifteen, taking Zhidu (Zhì Dù) of Yanxian Monastery (Yánxián Sì) on Zhongshan Mountain (Zhōngshān) as his teacher. From a young age, he was intelligent and his determination surpassed that of ordinary people. Although he was still young, he had already accumulated a great deal of learning. When he received the full monastic precepts, he upheld them without flaw. He was proficient in various scriptures, especially excelling in the 'Nirvana Sutra' (Nièpán Jīng) and the 'Tattvasiddhi Shastra' (Chéngshí Lùn). When he lectured on the scriptures, there were often hundreds of listeners.
。嘗以事生非慮頗致坎折。而貞素確然其徽無點。齊竟陵文宣王特深禮異。為修治城寺以居之。司空徐孝嗣亦崇其行解。奉以師敬。及東昏失德孝嗣被誅子緄逃竄避禍順身自營護。卒以見免。緄後重加資俸。一無所受。嘗有夜盜順者。凈人追而擒之。順留盜宿于房內。明旦遺以錢絹。喻而遣之。其仁洽篤恕如此。后東遊禹穴止於雲門精舍。法輪之盛復見江左。順為人謙虛恭恪。形器若神風軌嚴厲。動無失厝。故士庶瞻禮常有懼焉。以天鑒六年卒于山寺。春秋六十一。初順之疾甚不食多日。一時中竟忽索齋飲。弟子曇和以順絕穀日久。密以半合米雜煮以進順。順咽而還吐。索水灑漱。語和云。汝永出雲門不得還住。其執節清苦皆此之類。臨終之日房內頗聞異香。亦有見天蓋者。遺命露骸空地以施蟲鳥。門人不忍行之。乃窆于寺側。弟子等立碑頌德。陳郡袁昂制文。法華寺釋慧舉又為之墓誌。順所著法事贊及受戒弘法等記。皆行於世。
釋寶亮。本姓徐氏。其先東莞胄族。晉敗避地于東萊弦縣。亮年十二出家。師青州道明法師。明亦義學之僧。名高當世。亮就業專精一聞無失。及具戒之後。便欲觀方弘化。每惟訓育有本。未能遠絕緣累。明謂曰。沙門去俗以宣通為理。豈可拘此愛網使吾道不東乎。亮感悟。因此客遊
【現代漢語翻譯】 現代漢語譯本：他曾因事端引發的憂慮而屢遭挫折，但其貞潔樸素的品格卻始終如一，毫無瑕疵。齊竟陵文宣王對他格外尊敬，特地修繕城寺供他居住。司空徐孝嗣也敬佩他的德行和見解，以師長的禮節侍奉他。等到東昏侯失去德行，徐孝嗣被誅殺，其子徐緄逃竄避禍時，順身自營救護，最終使徐緄得以倖免。徐緄後來想重金酬謝他，但他一概不接受。曾有盜賊夜裡行竊，被凈人（寺院的侍者）追捕擒獲。順卻將盜賊留在房內過夜，第二天早上贈送給他錢財絹帛，勸導他後放他離去。他的仁慈寬厚，大概就是這樣。後來他東遊至禹穴，住在雲門精舍。佛法再次在江左興盛起來。順為人謙虛恭敬，儀態莊嚴，舉止嚴謹，一舉一動都合乎規範，因此士人和百姓瞻仰他時，常常心懷敬畏。天鑒六年，他在山寺圓寂，享年六十一歲。當初，順病重，多日不食。突然有一天中午，他竟然要吃齋飯。弟子曇和因為順已經很久沒有吃東西了，就偷偷地摻了半合米煮粥給他吃。順嚥下后又吐了出來，漱口后對曇和說：『你永遠離開雲門，不得再回來居住。』他堅守節操，清苦修行，都是此類事情。臨終之日，房內隱約聞到異香，也有人看見天蓋。他遺命將遺體暴露在空地上，施捨給蟲鳥。門人不忍心這樣做，於是將他安葬在寺廟旁邊。弟子們為他立碑頌揚功德，陳郡袁昂撰寫碑文，法華寺的釋慧舉又為他撰寫墓誌銘。順所著的《法事贊》以及《受戒弘法等記》等，都在世間流傳。 釋寶亮，本姓徐氏，他的祖先是東莞的顯貴家族。晉朝戰敗后，他們遷徙到東萊弦縣避難。寶亮十二歲出家，拜青州道明法師為師。道明也是一位精通義學的僧人，名聲很高。寶亮學習專心致志，一聽就能領會。等到受具足戒后，他就想四處遊歷弘揚佛法。但他考慮到自己受過師長的教誨，有所牽掛，不能遠離。道明對他說：『沙門離開世俗，是爲了宣揚佛法。怎麼能被這些情愛束縛，使我們的佛法不能向東方傳播呢？』寶亮深受感動，於是開始遊歷四方。
【English Translation】 English version: He often encountered setbacks due to worries arising from incidents, but his integrity and simplicity remained steadfast and flawless. Xiao Ziliang, the Prince Wenxuan of Jingling in Qi Dynasty, deeply respected him and specially renovated the city temple for him to reside in. Xu Xiaosi, the Minister of Public Works, also admired his virtuous conduct and understanding, and revered him as a teacher. When Emperor Dong Hun lost his virtue and Xu Xiaosi was executed, his son Xu Kun fled to escape disaster. Shun personally protected and rescued him, eventually saving him from harm. Xu Kun later wanted to reward him generously, but he refused to accept anything. Once, a thief broke into Shun's residence at night and was captured by a novice monk. Shun allowed the thief to stay in his room overnight, and the next morning, he gave him money and silk, advised him, and let him go. His benevolence and forgiveness were like this. Later, he traveled east to Yu Cave and stayed at the Yunmen Vihara. The flourishing of the Dharma was once again seen in Jiangzuo. Shun was humble, respectful, and solemn. His demeanor was divine, and his conduct was strict and proper. Therefore, scholars and common people often felt awe when they looked up to him. In the sixth year of Tianjian (507 AD), he passed away in a mountain temple at the age of sixty-one. Initially, Shun was seriously ill and had not eaten for many days. Suddenly, one midday, he unexpectedly asked for vegetarian food. His disciple Tanhe, knowing that Shun had abstained from food for a long time, secretly mixed half a measure of rice into the porridge and offered it to Shun. Shun swallowed it but then vomited it out. He rinsed his mouth and said to Tanhe, 'You must leave Yunmen forever and never return.' His adherence to principles and austere practice were all of this kind. On the day of his death, a strange fragrance was faintly smelled in the room, and some people also saw a celestial canopy. He left instructions to expose his body in an open area to feed the insects and birds. His disciples could not bear to do so, so they buried him next to the temple. The disciples erected a monument to praise his virtues, and Yuan Ang of Chen Commandery wrote the inscription. Shi Huiju of Fahua Temple also wrote his epitaph. Shun's 'Dharma Service Praises' and 'Records of Receiving Precepts and Propagating the Dharma,' etc., are all circulated in the world. Shi Baoliang, originally surnamed Xu, his ancestors were a prominent family from Dongguan. After the defeat of the Jin Dynasty, they migrated to Xian County in Donglai to seek refuge. Baoliang became a monk at the age of twelve, and he became a disciple of Dharma Master Daoming of Qingzhou. Daoming was also a monk who was well-versed in Buddhist doctrines and had a high reputation. Baoliang studied diligently and could understand everything he heard. After receiving the full precepts, he wanted to travel around and propagate the Dharma. However, he considered that he had received the teachings of his master and had attachments, so he could not go far away. Daoming said to him, 'A Shramana leaves the secular world in order to propagate the Dharma. How can we be bound by these affections and prevent our Dharma from spreading to the East?' Baoliang was deeply moved and began to travel around.
。年二十一至京師居中興寺。袁粲一見而異之。粲后與明書曰。頻見亮公非常人也。比日聞所未聞。不覺歲之將暮。珠生合浦魏人取以照車。璧在邯鄲秦王請以華國。天下之寶當與天下共之。非覆上人之貴州所宜專也。自是學名稍盛。及本親喪亡路阻不得還北。因屏居禪思杜講說絕人事。齊竟陵文宣王。躬自到居請為法匠。亮不得已而赴。文宣接足恭禮結菩提四部因緣。后移憩靈味寺。於是續講眾經盛于京邑。講大涅槃凡八十四遍。成實論十四遍。勝鬘四十二遍。維摩二十遍。其大小品十遍。法華十地優婆塞戒無量壽首楞嚴遺教彌勒下生等亦皆近十遍。黑白弟子三千餘人。咨稟門徒常盈數百。亮為人神情爽岸俊氣雄逸。及開章命句鋒辯縱橫。其有問論者或豫蘊重關。及亮之披解便覺宗旨。渙然忘其素蓄。今上龍興尊崇正道。以亮德居時望。亟延談說。亮任率性直。每言輒稱貧道。上雖意有間然而挹其神出。天監八年初敕亮撰涅槃義疏十餘萬言。上為之序曰。非言無以寄言。言即無言之累。累言則可以息言。言息則諸見競起。所以如來乘本願以託生。現慈力以應化。離文字以設教。忘心相以通道。欲使珉玉異價涇渭分流。制六師而止四倒。反八邪而歸一味。折世智之角。杜異人之口。導求珠之心。開觀象之目。救焚灼于
火宅。拯沉溺於浪海。故法雨降而燋種受榮。慧日昇而長夜蒙曉發迦葉之悱憤。吐真實之誠言。雖復二施等於前。五大陳於後。三十四問參差異辯。方便勸引各隨意答。舉要論經不出兩途。佛性開其本有之源。涅槃明其歸極之宗。非因非果。不起不作。義高萬善。事絕百非。空空不能測其真際。玄玄不能窮其妙門。自非德均平等心合無生。金墻玉室豈易入哉。有青州沙門釋寶亮者。氣調爽拔。神用俊舉。少貞苦節。長安法忍。耆年愈篤。倪齒不衰流通先覺。孜孜如也。後進晚生。莫不依仰。以天監八年五月八日。乃敕亮撰大涅槃義疏。以九月二十日訖。光表微言。讚揚正道。連環既解。疑網云除。條流明悉。可得略言。朕從容暇日。將欲覽焉。聊書數行。以為記莂云爾亮福德招感供施累積。性不蓄金。皆敬營福業。身歿之後房無留財。以天監八年十月四日卒于靈味寺。春秋六十有六。葬鐘山之南。立碑墓所。陳郡周興嗣廣陵高爽。併爲制文。刻於兩面。弟子法雲等。又立碑寺內。文宣圖其形像于普弘寺焉。時高座寺僧成。曠野寺僧寶亦並齊代法匠。寶又善三玄。為貴游所重。
釋法通。本姓褚氏。河南陽翟人。晉安東將軍揚州都督[(豐*力)/石]之八世孫也。家世衣冠禮義相襲通幼而岐穎聰悟絕倫。年十一
出家。遊學三藏專精方等。大品法華尤所研審。年未登立便為講匠。學徒云聚千里必萃。后踐跡京師。初止莊嚴后憩定林上寺。棲閑隱素履道唯勤。希風影附者復盈山室。齊竟陵文宣王丞相文獻王。皆紆貴慕德親承頂禮。陳郡謝舉吳國陸果潯陽張孝秀。並策步山門稟其戒法。白黑弟子七千餘人。晦跡鐘阜三十餘載。坐禪誦唸禮懺精苦。至天監十一年六月十日。便覺不悆語弟子云。我正可至九月二十日間耳。到九月十四日見兩居士。皆報白拂來向床前。便次第出至十七日忽漫語云。檀越不相識何處來耶。弟子曇智問意故。答曰。有一人著朱衣戴幘擎木箱底在床前。至二十日見佛像作兩行來。通合掌良久。侍疾者但聞異香。竟不測其意。通乃密向同意慧彌說之。至二十一日索香湯洗浴竟。仍作禮還臥。叉手當胸正中時卒。春秋七十。仍葬于寺南。弟子靜深等立碑墓側。陳郡謝舉蘭陵蕭子云併爲制文刻於兩面。時定林上寺復有沙彌聖進。本閹人。清信篤至遂出家苦節。嘗頭陀至東山。宿于樹下。有虎來摩其頭。見進端坐無擾。跪之而去。后每獨行獨坐。常見青馬一匹衛其。左右。
釋慧集。本姓錢。吳興於潛人。年十八于會稽樂林山出家。仍隨慧基法師受業。為性愨實。言無華綺。而學勤昏曉未嘗懈息。后出京止招提
【現代漢語翻譯】 現代漢語譯本 出家后，他遊歷各地，研習三藏經典，尤其精通《方等經》和《大品般若經》、《法華經》。還未成年便已成為一名講經師，四方學子云集而來，不遠千里也要聚集在他門下。後來他來到京城，最初住在莊嚴寺，後來隱居在定林上寺。他隱居修行，勤奮地遵循佛道，仰慕他而追隨的人擠滿了整個山間寺廟。齊朝的竟陵文宣王（蕭子良，齊高帝蕭道成第五子，博學多才，雅好文學，曾聚文學之士，編纂《四部要略》）、丞相文獻王（王儉，南朝宋、齊時期的官員、學者，官至丞相，博覽群書，著有《七志》等）都降低身份，仰慕他的德行，親自向他頂禮膜拜。陳郡的謝舉、吳國的陸果、潯陽的張孝秀，都來到山門，接受他的戒法。皈依他的僧俗弟子有七千多人。他在鐘山隱居了三十多年，坐禪、誦經、禮懺，精進刻苦。到天監十一年六月初十，他感到身體不適，告訴弟子們說：『我大概只能活到九月二十日左右了。』到了九月十四日，他看見兩位居士，都拿著白拂塵來到床前。然後依次離去。到十七日，他忽然自言自語道：『施主我不認識你們，從哪裡來啊？』弟子曇智問他原因，他回答說：『有一個人穿著紅色的衣服，戴著頭巾，捧著一個木箱底，站在床前。』到了二十日，他看見佛像排成兩行走來，於是合掌良久。服侍他的人只聞到奇異的香味，卻不明白其中的意思。慧通便悄悄地向與他志同道合的慧彌說了這件事。到了二十一日，他讓人用香湯洗浴完畢，然後作禮，躺下，雙手合攏放在胸前，正午時分圓寂，享年七十歲。弟子靜深等人在他的墓旁立碑，陳郡的謝舉、蘭陵的蕭子云都為他撰寫碑文，刻在石碑的兩面。當時定林上寺還有一位沙彌名叫聖進，原本是閹人，清心寡慾，信仰虔誠，於是出家苦修。他曾經頭陀苦行到東山，在樹下過夜，有一隻老虎來摩他的頭，看見聖進端坐不動，便跪拜后離去。後來他每次獨自行走或獨自靜坐，常常看見一匹青色的馬守護在他的左右。
釋慧集，本姓錢，是吳興於潛人。十八歲時在會稽樂林山出家，跟隨慧基法師學習。他天性誠實，言語樸實無華，而且學習勤奮，從早到晚從不懈怠。後來他來到京城，住在招提寺。
【English Translation】 English version After becoming a monk, he traveled extensively, studying the Tripiṭaka (Three Baskets of Buddhist scriptures), with particular expertise in the Vaipulya Sutras (extensive or developed sutras), the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), and the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Before reaching adulthood, he had already become a renowned lecturer, attracting students from far and wide, who gathered from thousands of miles away to study under him. Later, he went to the capital, initially residing at Zhuangyan Monastery and later retiring to Dinglin Upper Monastery. He lived in seclusion, diligently following the Buddhist path, and those who admired and followed him filled the mountain temple. Prince Wenxuan of Jingling (Xiao Ziliang, fifth son of Emperor Gao of Qi, erudite and fond of literature, gathered literary figures to compile the 'Four-Part Essentials'), and Prince Wenxian, the Chancellor (Wang Jian, an official and scholar of the Southern Song and Qi dynasties, who served as Chancellor, read extensively, and authored 'Seven Records'), both lowered their status, admired his virtue, and personally paid homage to him. Xie Ju of Chen Commandery, Lu Guo of Wu State, and Zhang Xiaoxiu of Xunyang all came to the monastery gate to receive his precepts. He had over seven thousand lay and monastic disciples. He lived in seclusion on Zhong Mountain for over thirty years, practicing meditation, chanting scriptures, and performing repentance rituals with diligence and perseverance. On the tenth day of the sixth month of the eleventh year of the Tianjian era, he felt unwell and told his disciples, 'I will probably only live until around the twentieth day of the ninth month.' On the fourteenth day of the ninth month, he saw two laymen, both holding white fly-whisks, coming to his bedside. Then they departed in order. On the seventeenth day, he suddenly muttered to himself, 'Donors, I don't recognize you, where do you come from?' When his disciple Tan Zhi asked him the reason, he replied, 'There is a person wearing red clothes, wearing a turban, holding a wooden box bottom, standing in front of the bed.' On the twentieth day, he saw Buddha images coming in two rows, and he joined his palms together for a long time. Those who attended to him only smelled a strange fragrance but did not understand its meaning. Hui Tong secretly told Hui Mi, who shared his views, about this matter. On the twenty-first day, he asked to be bathed with fragrant water, then made a bow, lay down, folded his hands on his chest, and passed away at noon, at the age of seventy. His disciple Jing Shen and others erected a stele next to his tomb, and Xie Ju of Chen Commandery and Xiao Ziyun of Lanling both wrote inscriptions for him, which were engraved on both sides of the stele. At that time, there was also a novice monk named Sheng Jin at Dinglin Upper Monastery, originally a eunuch, who was pure-hearted, devout, and ascetic, so he became a monk and practiced austerities. He once practiced asceticism in Dong Mountain, spending the night under a tree. A tiger came to stroke his head, saw Sheng Jin sitting upright and undisturbed, knelt down and left. Later, whenever he walked or sat alone, he often saw a blue horse guarding him on his left and right.
Shi Huiji, whose original surname was Qian, was a native of Yuqian in Wuxing. At the age of eighteen, he became a monk at Lelin Mountain in Kuaiji, and studied under Dharma Master Huiji. He was honest and sincere by nature, his words were simple and unadorned, and he studied diligently, never slacking from morning till night. Later, he went to the capital and resided at Zhaoti Monastery.
寺。復遍歷眾師融冶異說。三藏方等並皆綜達。廣訪大毗婆沙及雜心揵度等。以相辯校。故於毗曇一部擅步當時。凡碩難堅疑併爲披釋。海內學賓無不必至。每一開講負帙千人。沙門僧旻法雲併名高一代。亦執卷請益。今上深相賞接。以天監十四年還至烏程。遘疾而卒。春秋六十。著毗曇大義疏十餘萬言。盛行於世。
釋曇斐。本姓王。會稽剡人。少出家受業于慧基法師。性聰敏素著領牒之稱。其方等深經皆所綜達。老莊儒墨頗亦披覽。后東西稟訪。備窮經論之旨。居於鄉邑法華臺寺。講說相仍。學徒成列。斐神情爽發志用清玄。故於小品凈名尤成獨步。加又談吐蘊藉辭辯高華。席上之風見重當代。梁衡陽孝王元簡及隱士廬江何胤。皆遠挹徽猷招延講說。吳國張融汝南周顒颙子舍等。並結知音之狎焉。以天監十七年卒于寺。春秋七十有六。其製作文辭亦頗見於世。初斐有譽江東。被敕為十城僧主。符旨適行未拜便化厥土僧尼倍懷戀德。斐同縣南巖寺有沙門法藏。亦以戒素見稱。喜放救生命興立影象。時餘姚縣有明慶比丘。與斐同時致譽。慶本姓鄭氏。戒行嚴潔學業清美。本師事炎公。又弘實弟子。師資三葉並見重東南焉。
論曰。夫至理無言玄致幽寂。幽寂故心行處斷。無言故言語路絕。言語路絕。則有
【現代漢語翻譯】 現代漢語譯本：寺。他又遍訪各處名師，融會貫通各種不同的學說。對於三藏（Sāṃpitaka，佛教經典的總稱）、方等經典都全面通達。廣泛地尋訪《大毗婆沙論》（Mahāvibhāṣā，佛教論書）以及《雜心論》、《揵度論》等，用以互相辯論和校正。因此，他在《毗曇》（Abhidhamma，佛教論藏）這一部經典上，在當時獨步一時。凡是深奧難懂、難以解決的疑問，都被他一一解釋清楚。全國各地的學子沒有不來求學的。每次開講，揹著書前來聽講的人都有上千人。沙門僧旻（Sēng Mín）、法雲（Fǎ Yún）都以名聲著稱于當世，也拿著書卷來向他請教。當今的皇上對他非常賞識和器重，在天監十四年（公元515年）回到烏程。因病去世，享年六十歲。著有《毗曇大義疏》十餘萬字，在世上廣為流傳。 釋曇斐（Shì Tán Fěi）。俗姓王，是會稽剡縣人。年輕時出家，師從慧基（Huì Jī）法師。天性聰敏，一向以精通文書著稱。對於方等深奧的經典都能夠融會貫通。老莊、儒家、墨家的學說也略有涉獵。後來四處參訪，窮盡經論的要旨。住在鄉邑的法華臺寺，講說佛法沒有間斷，學徒眾多。曇斐精神煥發，志向清玄，因此在《小品般若經》（Aṣṭasāhasrikā Prajñāpāramitā Sūtra）和《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）方面尤其精通。加上他談吐文雅，辭藻華麗，在講席上的風采被當代人所敬重。梁朝的衡陽孝王蕭元簡（Xiāo Yuánjiǎn）以及隱士廬江何胤（Hé Yìn），都遠遠地仰慕他的美名，邀請他去講學。吳國的張融（Zhāng Róng）、汝南的周顒（Zhōu Yóng）以及周顒的兒子周舍（Zhōu Shě）等，都與他結為知音。在天監十七年（公元518年）在寺中去世，享年七十六歲。他的作品和文辭也頗為流傳於世。當初，曇斐在江東享有盛譽，被朝廷下令擔任十城僧主。任命的文書剛要頒佈，他就去世了，當地的僧尼都非常懷念他的恩德。曇斐同縣的南巖寺有沙門法藏（Fǎ Zàng），也以持戒清凈而聞名。喜歡放生救命，興建佛像。當時餘姚縣有明慶（Míng Qìng）比丘，與曇斐同時享有盛譽。明慶本姓鄭氏，戒行嚴謹，學業清美。他的老師是炎公（Yán Gōng），又是弘實（Hóng Shí）的弟子，師徒三代都被東南地區所敬重。 論曰：至高的真理是無法用言語表達的，玄妙的意境是幽深寂靜的。因為幽深寂靜，所以心識的活動在這裡停止；因為無法用言語表達，所以言語的道路在這裡斷絕。言語的道路斷絕，那麼...
【English Translation】 English version: He then traveled extensively, consulting various teachers and assimilating different doctrines. He was thoroughly versed in the Tripiṭaka (Sāṃpitaka, the complete collection of Buddhist texts) and Vaipulya Sutras. He widely sought out the Mahāvibhāṣā (Mahāvibhāṣā, a Buddhist treatise), as well as the Samuccaya and Vinaya-vastu, using them for debate and correction. Therefore, he excelled in the Abhidhamma (Abhidhamma, Buddhist philosophical texts) section, unparalleled at the time. All profound and difficult questions were clarified by him. Scholars from across the country invariably came to seek his teachings. Each time he lectured, thousands of people would carry their books to attend. The monks Seng Min (Sēng Mín) and Fa Yun (Fǎ Yún), both renowned in their time, also held their scrolls and sought his guidance. The current Emperor deeply appreciated and valued him, and in the fourteenth year of the Tianjian era (515 AD), he returned to Wucheng. He passed away due to illness at the age of sixty. He authored the Commentary on the Great Meaning of the Abhidhamma, comprising over a hundred thousand words, which widely circulated in the world. The monk Tan Fei (Shì Tán Fěi), whose lay surname was Wang, was a native of Shan County in Kuaiji. He became a monk at a young age, studying under Dharma Master Hui Ji (Huì Jī). He was naturally intelligent and known for his mastery of documents. He was able to thoroughly understand the profound Vaipulya Sutras. He also had some knowledge of the teachings of Laozi, Zhuangzi, Confucianism, and Mohism. Later, he traveled extensively to seek teachings, exhausting the essential meaning of the scriptures and treatises. He resided at the Fahuatai Temple in his hometown, continuously lecturing on the Dharma, and his disciples were numerous. Tan Fei was spirited and clear-minded, with pure and profound aspirations. Therefore, he particularly excelled in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra and the Vimalakīrti Nirdeśa Sūtra. In addition, his speech was refined and his rhetoric elegant, and his presence on the lecture platform was highly respected by his contemporaries. Xiao Yuanjian (Xiāo Yuánjiǎn), the Prince Xiaowang of Hengyang in the Liang Dynasty, and the recluse He Yin (Hé Yìn) of Lujiang, both admired his reputation from afar and invited him to lecture. Zhang Rong (Zhāng Róng) of Wu, Zhou Yong (Zhōu Yóng) of Runan, and Zhou Yong's son Zhou She (Zhōu Shě), all became close friends with him. He passed away at the temple in the seventeenth year of the Tianjian era (518 AD) at the age of seventy-six. His writings and literary works were also widely circulated in the world. Initially, Tan Fei enjoyed great fame in Jiangdong and was ordered by the imperial court to serve as the Sangha Lord of ten cities. Before the decree could be formally issued, he passed away, and the local monks and nuns deeply mourned his virtue. In the same county as Tan Fei, at Nan Yan Temple, there was a monk named Fa Zang (Fǎ Zàng), who was also known for his adherence to the precepts. He enjoyed releasing living beings and erecting images. At that time, there was a Bhiksu named Ming Qing (Míng Qìng) in Yuyao County, who enjoyed the same reputation as Tan Fei. Ming Qing's lay surname was Zheng, and he was strict in his observance of the precepts and pure in his learning. His teacher was Yan Gong (Yán Gōng), and he was also a disciple of Hong Shi (Hóng Shí). Three generations of teachers and disciples were all respected in the Southeast region. The treatise says: The ultimate truth is beyond words, and the profound essence is serene and still. Because it is serene and still, the activity of the mind ceases here; because it is beyond words, the path of language is cut off here. When the path of language is cut off, then...
言傷其旨。心行處斷。則作意失其真。所以凈名杜口于方丈。釋迦緘默于雙樹。將知理致淵寂。故聖為無言。但悠悠夢境去理殊隔。蠢蠢之徒非教孰啟。是以聖人資靈妙以應物。體冥寂以通神。借微言以津道。托形傳真。故曰。兵者不祥之器不獲已而用之。言者不真之物。不獲已而陳之。故始自鹿苑以四諦為言初。終至鵠林以三點為圓極。其間散說流文數過八億。像馱負而弗窮。龍宮溢而未盡。將令乘蹄以得兔藉指以知月。知月則廢指。得兔則忘蹄。經云。依義莫依語。此之謂也。而滯教者謂至道極于篇章。存形者謂法身定於丈六。故須窮達幽旨妙得言外。四辯莊嚴為人廣說。示教利喜其在法師乎。故士行尋經于于闐誓志而滅火。終令般若盛于東川。忘想傳乎季末。爰次竺潛支遁于蘭法開等。並氣韻高華風道清裕。傳化之美功亦亞焉。中有釋道安者。資學于聖師竺佛圖澄。安又授業于弟子慧遠。惟此三葉世不乏賢。並戒節嚴明智寶炳盛。使夫慧日餘暉重光千載之下。香土遺芬再馥閻浮之地。涌泉猶注。寔賴伊人。遠公既限以虎溪。安師乃更同輦輿。夫高尚之道如有惑焉。然而語默動靜所適唯時。四翁赴漢。用之則行也。三閭辭楚。舍之則藏也。經云。若欲建立正法則聽親近國王及持仗者。安雖一時同輦。乃為百民致諫
【現代漢語翻譯】 現代漢語譯本 言語會傷害它的宗旨。心念行為一旦被切斷，那麼主觀意願就會失去它的真實。所以維摩詰（Vimalakirti，一位在家菩薩）在方丈室內閉口不言，釋迦牟尼（Sakyamuni，佛教創始人）在雙樹林間保持緘默。由此可知，真理的精髓在於深邃寂靜，因此聖人選擇無言。然而，悠長虛幻的夢境與真理相去甚遠，愚昧無知的人們若沒有教誨又怎能開啟智慧？因此，聖人憑藉靈妙的智慧來應對世事，以冥寂的心境來溝通神明，藉助微妙的言語來傳達真理，依託外在的形象來傳遞真諦。所以說，『兵器是不祥之物，不得已才使用它；言語是不真實的，不得已才陳述它。』因此，最初在鹿野苑（Sarnath）以四諦（Four Noble Truths）作為言說的開端，最終在拘尸那迦（Kushinagar）的鵠林以三點作為圓滿的終結。這期間散佈流傳的經文超過八億，就像大象馱著也無法窮盡，龍宮充滿也未能完全容納。這將使人們能夠通過腳印來找到兔子，藉助手指來認識月亮。認識了月亮就應該忘記手指，得到了兔子就應該忘記腳印。《經》中說：『依從義理，不要依從言語』，說的就是這個道理。然而，拘泥於教條的人認為至高的真理就在於篇章之中，執著于外形的人認為法身就固定在丈六高的形象上。所以必須深入探究幽深的旨意，巧妙地領悟言語之外的真諦，以四種辯才來莊嚴自身，為人們廣泛地宣說佛法，展示教義，使人受益和歡喜，這就在於法師的職責了。所以士行（Shi Xing，一位僧人）在於闐（Khotan）尋找佛經，立下誓願焚身滅火，最終使般若（Prajna，智慧）之學盛行於東川，忘卻妄想的法門流傳於末世。接著有竺潛（Zhu Qian）、支遁（Zhi Dun）、于蘭（Yu Lan）、法開（Fa Kai）等人，他們都氣韻高雅，風度清逸，在傳播教化方面的功績也與士行相近。其中有位釋道安（Shi Dao'an），向聖師竺佛圖澄（Zhu Fotucheng）學習。道安又將學業傳授給弟子慧遠（Huiyuan）。只有這三代人，世上不缺乏賢才。他們都戒律嚴明，智慧之光閃耀，使得智慧的陽光餘暉在千年之後重新煥發光彩，使香土（指佛教聖地）遺留的芬芳再次瀰漫在閻浮提（Jambudvipa，指我們所居住的這個世界）之上。智慧的泉水仍然在涌流，實在依賴於這些人。慧遠被限制在虎溪（Tiger Creek），道安大師甚至與人同乘一輛車。高尚的品德似乎受到了迷惑。然而，言語、沉默、行動、靜止，都只是爲了適應時宜。四位老翁前往漢朝，被任用就出來做事；三閭大夫（指屈原）離開楚國，不被任用就隱退。《經》中說：『如果想要建立正法，就應該親近國王以及持有權杖的人。』道安雖然一時與人同乘一輛車，卻是爲了百姓向君王進諫。
【English Translation】 English version Words can harm its essence. When the mind's actions are cut off, then intentionality loses its truth. Therefore, Vimalakirti (Vimalakirti, a lay bodhisattva) remained silent in his square-foot room, and Sakyamuni (Sakyamuni, the founder of Buddhism) kept silent in the twin Sala tree grove. From this, we know that the essence of truth lies in profound stillness, so the sage chooses to be without words. However, the long and illusory dream realm is far removed from truth, and how can ignorant people be enlightened without teaching? Therefore, the sage uses spiritual wisdom to respond to things, uses a meditative mind to communicate with the divine, uses subtle words to convey the truth, and relies on external forms to transmit the true essence. Therefore, it is said, 'Weapons are inauspicious instruments, used only when unavoidable; words are untrue things, stated only when unavoidable.' Thus, it began in Sarnath (Sarnath) with the Four Noble Truths (Four Noble Truths) as the beginning of speech, and ended in Kushinagar (Kushinagar) at the grove of Sala trees with the three dots as the ultimate completion. During this time, the scattered and flowing scriptures exceeded eight hundred million, like an elephant carrying them without exhausting them, and the dragon palace filled without fully containing them. This will enable people to find the rabbit by following the footprints, and to recognize the moon by using the finger. Once you know the moon, you should forget the finger; once you get the rabbit, you should forget the footprints. The Sutra says, 'Rely on the meaning, not on the words,' which is what this means. However, those who are attached to the teachings believe that the supreme truth lies in the chapters, and those who cling to the form believe that the Dharma body is fixed in the image of sixteen feet tall. Therefore, one must deeply explore the profound meaning, skillfully grasp the truth beyond words, adorn oneself with the four kinds of eloquence, widely preach the Dharma to people, show the teachings, and bring benefit and joy, which lies in the duty of the Dharma master. Therefore, Shi Xing (Shi Xing, a monk) sought scriptures in Khotan (Khotan), and vowed to burn himself to extinguish the fire, eventually making Prajna (Prajna, wisdom) flourish in Dongchuan, and the method of forgetting delusions spread to the end of the era. Then there were Zhu Qian (Zhu Qian), Zhi Dun (Zhi Dun), Yu Lan (Yu Lan), Fa Kai (Fa Kai), and others, all of whom had elegant demeanor and refined style, and their achievements in spreading the teachings were similar to those of Shi Xing. Among them was Shi Dao'an (Shi Dao'an), who studied with the holy teacher Zhu Fotucheng (Zhu Fotucheng). Dao'an then passed on his learning to his disciple Huiyuan (Huiyuan). Only these three generations, the world is not lacking in talents. They were all strict in discipline and their wisdom shone brightly, so that the remaining light of wisdom shone again after a thousand years, and the fragrance left by the fragrant land (referring to Buddhist holy land) once again permeated Jambudvipa (Jambudvipa, referring to the world we live in). The spring of wisdom is still gushing, truly relying on these people. Huiyuan was confined to Tiger Creek (Tiger Creek), and Master Dao'an even shared a carriage with others. The noble character seemed to be confused. However, speech, silence, action, and stillness are all just to adapt to the times. The four old men went to the Han Dynasty, and they came out to work when they were employed; the Three Ministers (referring to Qu Yuan) left the State of Chu, and they retired when they were not employed. The Sutra says, 'If you want to establish the true Dharma, you should be close to the king and those who hold the scepter.' Although Dao'an shared a carriage with others for a time, it was to advise the king for the sake of the people.
。故能終感應真開云顯報。其後荊陜著名。則以翼遇為言初。廬山清素。則以持永為上首。融恒影肇德重關中。生睿暢遠領宗建業。曇度僧淵獨擅江西之寶。超進慧基。乃揚浙東之盛。雖復人世迭隆。而皆道術懸會。故使像運餘興歲將五百。功效之美良足美焉贊曰。
遺風眇漫 法浪邅回 匪伊釋哲 孰振將頹 潛安比玉 遠睿聯瑰 鐇斧曲戾 彈沐斜埃 素絲既染 承變方來
高僧傳卷第八 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第九
梁會稽嘉祥寺沙門釋慧皎撰
神異上竺佛圖澄一單道開二竺佛調三耆域四
竺佛圖澄一
竺佛圖澄者。西域人也。本姓帛氏。少出家清真務學。誦經數百萬言。善解文義。雖未讀此土儒史。而與諸學士論辯疑滯。皆闇若符契。無能屈者。自云。再到罽賓受誨名師。西域咸稱得道。以晉懷帝永嘉四年。來適洛陽。志弘大法。善誦神咒。能役使鬼物。以麻油雜胭脂涂掌。千里外事皆徹見掌中如對面焉。亦能令潔齋者見。又聽鈴音以言事無不劾驗。欲于洛陽立寺。值劉曜寇斥洛臺帝京擾亂。澄立寺之志遂不果。乃潛澤草野以觀世變。時石勒屯兵葛陂。專以殺戮為威。沙門遇害者甚眾。澄憫念蒼生欲以道
【現代漢語翻譯】 現代漢語譯本：因此，他們最終能夠感應到真實的開云現象，並顯現出報應。其後，荊州和陜西一帶以翼遇（僧人名）為首而聞名，廬山的清高隱士則以持永（僧人名）為首。融恒、影肇的德行在關中地區備受推崇，生睿、暢遠在建業（今南京）領導宗派。曇度、僧淵獨自享有江西的珍寶，超進、慧基則是浙江東部興盛的代表。雖然人世間興衰更替，但他們都因道術而名垂青史。因此，佛像的靈驗和影響持續了近五百年，其功效之美實在值得讚美。贊曰：
遺風渺茫，法浪迴轉，若非這些釋家哲人，誰能振興這衰頹之勢？潛安（僧人名）可比美玉，遠睿（僧人名）與聯瑰（僧人名）相提並論。鐇斧（比喻破壞性的力量）扭曲乖戾，彈沐（比喻清除）斜落的塵埃。素絲（比喻純潔的本質）既然已被染色，承接變化的時機便將來臨。
《高僧傳》卷第八 大正藏第50冊 No. 2059 《高僧傳》
《高僧傳》卷第九
梁會稽嘉祥寺沙門釋慧皎撰
神異：上竺佛圖澄（僧人名）一、單道開（僧人名）二、竺佛調（僧人名）三、耆域（僧人名）四
竺佛圖澄一
竺佛圖澄，是西域人。原本姓帛。年少時出家，勤奮學習，誦讀經典數百萬字，精通經文含義。雖然沒有讀過中原的儒家史書，但與學者們辯論疑難問題時，都能暗合，沒有人能駁倒他。他自稱曾再次到罽賓（今克什米爾地區）接受名師教誨。西域的人都稱他已得道。晉懷帝永嘉四年（公元310年），他來到洛陽，立志弘揚佛法。他擅長誦唸神咒，能役使鬼神。他用麻油混合胭脂塗在手掌上，千里之外的事情都能清楚地在掌中顯現，如同面對面一樣。也能讓齋戒潔凈的人看到。又通過聽鈴聲來預言事情，沒有不應驗的。他想在洛陽建立寺廟，但正值劉曜（匈奴漢國皇帝）攻打洛陽，帝都動盪，佛圖澄建立寺廟的願望未能實現。於是他隱居在鄉野，觀察世事變化。當時石勒（後趙皇帝）在葛陂（今河南新蔡）屯兵，專門以殺戮來樹立威望，很多沙門因此遇害。佛圖澄憐憫百姓，想用佛法來...
【English Translation】 English version: Therefore, they were ultimately able to sense the true opening of the clouds and manifest retribution. Subsequently, Jing (in Hubei) and Shanxi became famous with Yi Yu (a monk's name) as their leader, while the lofty hermits of Mount Lu were headed by Chi Yong (a monk's name). Rong Heng and Ying Zhao's virtues were highly esteemed in the Guanzhong region, and Sheng Rui and Chang Yuan led the sect in Jianye (present-day Nanjing). Tan Du and Seng Yuan uniquely possessed the treasures of Jiangxi, while Chao Jin and Hui Ji were representatives of the prosperity of eastern Zhejiang. Although the world experienced rise and fall, they were all remembered for their Daoist skills. Therefore, the efficacy and influence of the Buddha's image lasted for nearly five hundred years, and the beauty of its effects is truly worthy of praise. The eulogy says:
The legacy is faint and distant, the waves of Dharma turn and return. If not for these Buddhist philosophers, who could revive this declining trend? Qian An (a monk's name) can be compared to beautiful jade, Yuan Rui (a monk's name) is mentioned alongside Lian Gui (a monk's name). The battle-axe (a metaphor for destructive forces) is twisted and perverse, the dust of the 'tan mu' (a metaphor for cleansing) falls askew. Since the plain silk (a metaphor for pure essence) has been dyed, the opportunity to accept change will come.
Biographies of Eminent Monks, Volume 8 Taisho Tripitaka, Volume 50, No. 2059, Biographies of Eminent Monks
Biographies of Eminent Monks, Volume 9
Compiled by the Shramana Shi Hui Jiao of Ji Xiang Temple in Kuaiji, Liang Dynasty
Miraculous: Shang Zhu Fotucheng (a monk's name) 1, Dan Daokai (a monk's name) 2, Zhu Fotiao (a monk's name) 3, Qi Yu (a monk's name) 4
Zhu Fotucheng 1
Zhu Fotucheng was a person from the Western Regions. His original surname was Bo. He became a monk at a young age, studied diligently, recited millions of words of scriptures, and was proficient in the meaning of the scriptures. Although he had not read the Confucian history books of the Central Plains, he could always coincide with scholars when debating difficult issues, and no one could refute him. He claimed to have returned to Kashmir (present-day Kashmir region) to receive instruction from famous teachers. People in the Western Regions all said that he had attained enlightenment. In the fourth year of the Yongjia era of Emperor Huai of Jin (310 AD), he came to Luoyang, determined to promote the Dharma. He was good at reciting divine mantras and could employ ghosts and spirits. He mixed sesame oil with rouge and applied it to his palm, and things thousands of miles away could be clearly seen in his palm, as if face to face. He could also allow those who were fasting and pure to see. He also used the sound of bells to predict things, and nothing failed to come true. He wanted to build a temple in Luoyang, but at that time Liu Yao (Emperor of the Han-Zhao dynasty) attacked Luoyang, and the imperial capital was in turmoil, so Fotucheng's wish to build a temple could not be realized. So he lived in seclusion in the countryside to observe the changes in the world. At that time, Shi Le (Emperor of Later Zhao) stationed troops in Gebei (present-day Xincai, Henan), and specialized in killing to establish his prestige, and many Shramanas were killed as a result. Fotucheng had compassion for the people and wanted to use the Dharma to...
化勒。於是杖策到軍門。勒大將軍郭黑略素奉法。澄即投止略家。略從受五戒崇弟子之禮。略后從勒征伐。輒預克勝負。勒疑而問曰。孤不覺卿有出衆智謀。而每知行軍吉兇何也。略曰。將軍天挺神武幽靈所助。有一沙門術智非常。云將軍當略有區夏已應為師。臣前後所白。皆其言也。勒喜曰。天賜也。召澄問曰。佛道有何靈驗。澄知勒不達深理。正可以道術為徴。因而言曰。至道雖遠亦可以近事為證。即取應器盛水燒香咒之。須臾生青蓮花。光色曜目。勒由此信服。澄因而諫曰。夫王者德化洽于宇內。則四靈表瑞。政弊道消則彗孛見於上。恒象著見休咎隨行。斯乃古今之常徴。天人之明誡。勒甚悅之。凡應被誅余殘。蒙其益者。十有八九。於是中州胡晉略皆奉佛。時有痼疾世莫能治者。澄為醫療應時瘳損。陰施默益者不可勝記。勒自葛陂還河北過坊頭。坊頭人夜欲斫營。澄語黑略曰。須臾賊至。可令公知。果如其言。有備故不敗。勒欲試澄。夜冠冑衣甲執刀而坐。遣人告澄云。夜來不知大將軍所在。使人始至未及有言。澄逆問曰。平居無寇何故夜嚴。勒益敬之。勒后因忿欲害諸道士。並欲苦澄。澄乃避至黑略舍。告弟子曰。若將軍信至問吾所在者。報云不知所之。信人尋至覓澄不得。使還報勒。勒驚曰。吾有惡意向
【現代漢語翻譯】 現代漢語譯本 化勒（指石勒）。於是拄著枴杖來到軍門。石勒的大將軍郭黑略一向信奉佛法。佛圖澄便去投奔住在郭黑略家。郭黑略拜佛圖澄為師，並受了五戒，行弟子之禮。郭黑略後來跟隨石勒征戰，常常能預先知道勝負。石勒感到奇怪，問道：『我不覺得你有過人的智慧和謀略，但你每次都知道行軍的吉兇，這是為什麼呢？』郭黑略說：『將軍您天生神武，有神靈相助。有一位沙門（出家的和尚）的法術和智慧非常高超，他說將軍您將要佔有天下，已經應該拜他為師。我之前告訴您的，都是他的話。』石勒高興地說：『這是上天賜給我的啊。』於是召見佛圖澄問道：『佛道有什麼靈驗之處呢？』佛圖澄知道石勒不明白深奧的道理，只能用道術來作為證明，於是說：『至高的道理雖然遙遠，也可以用身邊的事情來驗證。』隨即取來盛水的器皿，燒香唸咒。一會兒，水中生出青蓮花，光彩奪目。石勒因此信服。佛圖澄趁機勸諫說：『王者如果德化普及天下，那麼四靈（指龍、鳳、龜、麟）就會顯現祥瑞。如果政治腐敗，道義衰微，那麼彗星和孛星就會出現在天上。天象的顯現預示著吉兇，這是古今不變的規律，是上天對人的明確告誡。』石勒非常高興。凡是應該被誅殺的罪犯，因為佛圖澄的幫助而得以保全性命的，十有八九。於是中原地區的胡人和晉人都信奉佛教。當時有人得了頑固的疾病，世上沒有人能治好，佛圖澄為他們治療，很快就痊癒了。暗中施恩惠，默默幫助人的人數不勝數。石勒從葛陂返回河北，經過坊頭。坊頭的人晚上想要襲擊軍營。佛圖澄告訴郭黑略說：『一會兒賊人就要到了，可以讓他們知道。』結果正如他所說。因為有了準備，所以沒有失敗。石勒想要試探佛圖澄，晚上戴上頭盔，穿上盔甲，拿著刀坐著，派人告訴佛圖澄說：『夜裡不知道大將軍在哪裡。』使者剛到，還沒來得及說話，佛圖澄就反問道：『平時沒有寇賊，為什麼晚上要戒備？』石勒更加敬佩他。石勒後來因為憤怒，想要殺害所有的道士，並且想要為難佛圖澄。佛圖澄就躲避到郭黑略的住所。告訴弟子說：『如果將軍派人來問我所在的地方，就回答說不知道我去了哪裡。』信使尋找佛圖澄沒有找到，回去稟告石勒。石勒吃驚地說：『我對佛圖澄產生了惡意。』
【English Translation】 English version Hua Le (referring to Shi Le). Thereupon, he went to the military gate with a staff. General Guo Helue, a devout follower of the law, had always respected Shi Le. Fotucheng then went to stay at Guo Helue's home. Guo Helue took Fotucheng as his teacher, received the Five Precepts, and performed the rituals of a disciple. Later, Guo Helue followed Shi Le in his campaigns and often predicted victory or defeat in advance. Shi Le was puzzled and asked: 'I don't perceive you to have outstanding wisdom or strategy, but you always know the fortune of the march. Why is that?' Guo Helue said: 'General, you are naturally divine and aided by spirits. There is a Shamen (a Buddhist monk) whose magic and wisdom are extraordinary. He said that you, General, are about to possess the world and should already take him as your teacher. What I told you before was all his words.' Shi Le happily said: 'This is a gift from heaven!' So he summoned Fotucheng and asked: 'What are the miraculous effects of the Buddhist path?' Fotucheng knew that Shi Le did not understand profound principles and could only use magic as proof, so he said: 'Although the supreme principle is distant, it can also be verified by nearby events.' He then took a vessel filled with water, burned incense, and chanted incantations. After a while, blue lotus flowers grew in the water, their colors dazzling. Shi Le was thus convinced. Fotucheng took the opportunity to advise: 'If a king's virtuous influence pervades the world, then the Four Spirits (referring to the Dragon, Phoenix, Tortoise, and Qilin) will manifest auspicious signs. If the government is corrupt and morality declines, then comets and bolides will appear in the sky. The appearance of celestial phenomena foretells good or bad fortune. This is an unchanging law from ancient times, a clear warning from heaven to man.' Shi Le was very pleased. Of those criminals who should have been executed, eight or nine out of ten were spared because of Fotucheng's help. Thus, both the Hu and Jin people in the Central Plains region believed in Buddhism. At that time, some people suffered from stubborn diseases that no one in the world could cure. Fotucheng treated them, and they quickly recovered. The number of people who secretly received his kindness and silently helped others was countless. Shi Le returned to Hebei from Gebei and passed through Fangtou. The people of Fangtou wanted to attack the military camp at night. Fotucheng told Guo Helue: 'The bandits will arrive in a moment; you can let them know.' The result was as he said. Because they were prepared, they did not fail. Shi Le wanted to test Fotucheng. At night, he put on his helmet, wore his armor, and sat with a knife, sending someone to tell Fotucheng: 'I don't know where the Great General is tonight.' As soon as the messenger arrived, before he could speak, Fotucheng asked in return: 'There are no bandits usually, why are you on guard at night?' Shi Le admired him even more. Later, Shi Le, out of anger, wanted to kill all the Taoists and also wanted to make things difficult for Fotucheng. Fotucheng then hid in Guo Helue's residence. He told his disciples: 'If the general sends someone to ask where I am, answer that you don't know where I have gone.' The messenger searched for Fotucheng but could not find him and returned to report to Shi Le. Shi Le was surprised and said: 'I had malicious intentions towards Fotucheng.'
聖人。聖人舍我去矣。通夜不寢思欲見澄。澄知勒意悔。明旦造勒。勒曰昨夜何行。澄曰。公有怒心昨故權避。公今改意。是以敢來。勒大笑曰。道人謬耳。襄國城塹水源在城西北五里團丸祀下。其水暴竭。勒問澄。何以致水。澄曰。今當敕龍。勒字世龍。謂澄嘲己。答曰。正以龍不能致水。故相問耳。澄曰。此誠言非戲也。水泉之源必有神龍居之。今往敕語水必可得。乃與弟子法首等數人至泉源上。其源故處久已乾燥。坼如車轍從者心疑。恐水難得。澄坐繩床燒安息香。咒愿數百言。如此三日水泫然微流。有一小龍。長五六寸許。隨水來出。諸道士見競往視之。澄曰。龍有毒勿臨其上。有頃水大至隍塹皆滿。澄閑坐嘆曰。后二日當有一小人驚動此下。既而襄國人薛合有二子。既小且驕。輕弄鮮卑奴。奴忿抽刃刺殺其弟。執兄于室以刀擬心。若人入屋便欲加手。謂合曰。送我還國我活汝兒。不然共死。於此內外驚愕莫不往觀。勒乃自往視之。謂薛合曰。送奴以全卿子誠為善事。此法一開方為后害。卿且寬情。國有常憲命人取奴。奴遂殺兒而死。鮮卑段波攻勒。其眾甚盛。勒懼問澄。澄曰。昨寺鈴鳴云。明旦食時當擒段波。勒登城望波軍不見前後。失色曰。軍行地傾。波豈可獲。是公安我辭耳。更遣夔安問澄。澄曰。已
【現代漢語翻譯】 現代漢語譯本 聖人（指有極高智慧和道德的人）。聖人離開我走了。我整夜無法入睡，思念著想要見到澄（指佛圖澄，一位高僧）。 石勒（後趙的建立者）知道佛圖澄心懷不滿，感到後悔。第二天早上，他去拜訪佛圖澄。石勒問：『昨天你去了哪裡？』 佛圖澄回答：『因為您有怒氣，所以我暫時迴避。現在您改變了心意，所以我才敢來。』 石勒大笑著說：『道人說錯了。』襄國（後趙的都城）的護城河水源在城西北五里外的團丸祀下。那裡的水突然枯竭。石勒問佛圖澄：『用什麼方法可以引來水？』 佛圖澄說：『現在應當命令龍。』石勒的名字是世龍，他認為佛圖澄在嘲笑自己，回答說：『正因為龍不能引來水，所以我才問你。』 佛圖澄說：『這是真話，不是開玩笑。水泉的源頭一定有神龍居住。現在前去命令它，水一定可以得到。』於是他和弟子法首等幾個人來到泉源上。泉源原來的地方已經乾涸很久，裂開的縫隙像車轍一樣。跟隨的人心裡懷疑，恐怕難以得到水。 佛圖澄坐在繩床上，燒著安息香，唸誦咒語數百句。這樣過了三天，水慢慢地滲出，出現細微的水流。有一條小龍，大約五六寸長，隨著水流出來。眾道士看見后，爭相觀看。佛圖澄說：『龍有毒，不要靠近它。』 過了一會兒，水大量涌出，護城河全部滿了。佛圖澄悠閒地坐著嘆息說：『後天將有一個小孩驚動這個地方。』 不久之後，襄國人薛合有兩個兒子，既年幼又驕橫，輕視戲弄鮮卑族的奴隸。奴隸憤怒地抽出刀刺殺了他的弟弟，抓住哥哥關在房間里，用刀抵著他的心。如果有人進入房間，就要動手殺人。奴隸對薛合說：『送我還回我的國家，我就放了你的兒子。不然就一起死。』 因此，內外驚慌，沒有不前去觀看的。石勒親自前去觀看，對薛合說：『送回奴隸來保全你的兒子，這確實是件好事。但是開了這個先例，將來會造成禍害。你暫且寬心，國家有常法。』命令人抓捕奴隸，奴隸於是殺了薛合的兒子后自殺。 鮮卑族的段波攻打石勒，他的軍隊非常強大。石勒害怕，問佛圖澄。佛圖澄說：『昨天寺廟的鈴鐺鳴叫說，明天吃飯的時候應當擒獲段波。』 石勒登上城墻眺望段波的軍隊，看不見他們的前後部隊，驚慌失色地說：『軍隊行進，地動山搖，段波怎麼可能被擒獲？這是你安慰我的話罷了。』 又派遣夔安去問佛圖澄。佛圖澄說：『已經...』
【English Translation】 English version The Sage (referring to a person with supreme wisdom and morality). The Sage has left me. I couldn't sleep all night, longing to see Cheng (referring to Fotucheng, a high-ranking monk). Shi Le (the founder of Later Zhao) knew that Fotucheng harbored discontent and felt regret. The next morning, he went to visit Fotucheng. Shi Le asked, 'Where did you go yesterday?' Fotucheng replied, 'Because you were angry, I temporarily avoided you. Now that you have changed your mind, I dare to come.' Shi Le laughed and said, 'The Daoist is mistaken.' The source of the moat of Xiangguo (the capital of Later Zhao) was located at Tuanwan Temple, five miles northwest of the city. The water there suddenly dried up. Shi Le asked Fotucheng, 'What method can be used to bring water?' Fotucheng said, 'Now we should command the dragon.' Shi Le's given name was Shilong, and he thought Fotucheng was mocking him, so he replied, 'It is precisely because the dragon cannot bring water that I am asking you.' Fotucheng said, 'This is the truth, not a joke. The source of the spring must have a divine dragon dwelling there. If we go and command it now, water can certainly be obtained.' So he and his disciple Fashou and several others went to the spring source. The original location of the spring had been dry for a long time, and the cracks were like cart tracks. The followers were doubtful, fearing that it would be difficult to obtain water. Fotucheng sat on a rope bed, burning benzoin incense, and chanted hundreds of lines of mantras. After three days, water slowly seeped out, and a tiny stream appeared. A small dragon, about five or six inches long, came out with the water. When the monks saw it, they rushed to watch it. Fotucheng said, 'The dragon is poisonous, do not approach it.' After a while, a large amount of water gushed out, and the moat was completely filled. Fotucheng sat leisurely and sighed, 'The day after tomorrow, a child will disturb this place.' Soon after, Xue He, a resident of Xiangguo, had two sons who were young and arrogant, and they despised and teased a Xianbei slave. The slave angrily drew his knife and stabbed his younger brother to death, and he grabbed the older brother, locked him in a room, and held a knife to his heart. If anyone entered the room, he would kill him. The slave said to Xue He, 'Send me back to my country, and I will release your son. Otherwise, we will die together.' Therefore, everyone inside and outside was alarmed, and they all went to watch. Shi Le went to watch in person and said to Xue He, 'Sending the slave back to save your son is indeed a good thing. But if this precedent is set, it will cause harm in the future. You should be patient, the country has its laws.' He ordered people to arrest the slave, and the slave killed Xue He's son and then committed suicide. The Xianbei's Duan Bo attacked Shi Le, and his army was very strong. Shi Le was afraid and asked Fotucheng. Fotucheng said, 'Yesterday, the temple bell rang, saying that Duan Bo should be captured tomorrow at mealtime.' Shi Le climbed the city wall and looked at Duan Bo's army, but he could not see their front and rear troops. He turned pale and said, 'The army is advancing, the earth is shaking, how can Duan Bo be captured? This is just your words to comfort me.' He then sent Kui An to ask Fotucheng. Fotucheng said, 'Already...'
獲波矣。時城北伏兵出遇波執之。澄勸勒宥波遣還本國。勒從之。卒獲其用。時劉載已死。載從弟曜篡襲偽位。稱元光初。光初八年曜遣從弟偽中山王岳。將兵攻勒。勒遣石虎率步騎拒之。大戰洛西。岳敗保石樑塢。虎堅柵守之。澄與弟子自官寺至中寺。始入寺門。嘆曰。劉岳可憫。弟子法祚問其故。澄曰。昨日亥時岳已被執。果如所言。至光初十一年曜自率兵攻洛陽。勒欲自往拒曜。內外僚佐無不必諫。勒以訪澄。澄曰。相輪鈴音云。秀支替戾岡仆谷劬禿當此羯語也。秀支軍也。替戾岡出也仆谷劉曜胡位也。劬禿當捉也。此言軍出捉得曜也。時徐光聞澄此旨。苦勸勒行勒乃留長子石弘。共澄以鎮襄國。自率中軍步騎。直指洛城。兩陣才交。曜軍大潰。曜馬沒水中。石堪生擒之送勒。澄時以物涂掌。觀之見有大眾。眾中縛一人。朱絲約項。其時因以告弘。當爾之時正生擒曜也。曜平之後。勒乃僣稱趙天王行皇帝事。改元建平。是歲東晉成帝咸和五年也。勒登位已后。事澄彌篤。時石蔥將叛。其年澄誡勒曰。今年蔥中有蟲食。必害人。可令百姓無食蔥也。勒班告境內慎無食蔥。到八月石蔥果走。勒益加尊重。有事必咨而後行。號大和上。石虎有子名斌。后勒愛之甚重。忽暴病而亡。已涉二日。勒曰。朕聞號太子死扁鵲能
生。大和上國之神人。可急往告必能致福。澄乃取楊枝咒之。須臾能起。有頃平復。由是勒諸稚子多在佛寺中養之。每至四月八日。勒躬自詣寺灌佛為兒發願。至建平四年四月。天靜無風而塔上一鈴獨鳴。澄謂眾曰。鈴音云。國有大喪不出今年矣。是歲七月勒死。子弘襲位。少時虎廢弘自立。遷都於鄴。稱元建。虎傾心事澄有重於勒。乃下書曰。和上國之大寶。榮爵不加高祿不受。榮祿匪及。何以旌德。從此已往宜衣以綾錦乘以雕輦。朝會之日和上升殿。常侍以下悉助舉輿。太子諸公扶翼而上。主者唱大和上至眾坐皆起以彰其尊。又敕偽司空李農旦夕親問。太子諸公五日一朝表朕敬焉。澄時止鄴城內中寺。遣弟子法常北至襄國。弟子法佐從襄國還。相遇在梁基城下共宿。對車夜談。言及和上。比旦各去。法佐至始入覲澄。澄逆笑曰。昨夜爾與法常交車共說汝師耶。先民有言。不曰敬乎。幽而不改。不曰慎乎。獨而不怠。幽獨者敬慎之本。爾不識乎。佐愕然愧懺。於是國人每共相語。莫起噁心和上知汝。及澄之所在無敢向其方面涕唾便利者。時太子石邃有二子在襄國。澄語邃曰。小阿彌比當得疾。可往迎之。邃即馳信往視。果已得病。大醫殷騰及外國道士。自言能治。澄告弟子法雅曰。正使聖人復出不愈此病。況此等乎
【現代漢語翻譯】 現代漢語譯本： 生病。大和上（Dà héshàng，高級僧侶的尊稱）是國之神人，趕快去告訴他，一定能帶來福報。於是佛圖澄（Fótúchéng，人名，一位僧侶）取來楊枝（yángzhī，一種樹枝，佛教中常用於清潔或祈福）唸咒，一會兒病人就能起身，不久就恢復了。因此，石勒（Shí Lè，人名，一位統治者）讓很多孩子在佛寺中撫養。每到四月初八，石勒親自到寺廟灌佛（guàn fó，用香水或清水清洗佛像）為孩子們祈福。到建平（Jiànpíng，年號）四年四月，天空平靜無風，但塔上的一隻鈴鐺卻獨自鳴響。佛圖澄對眾人說：『鈴聲說，國家將有大喪，不會超過今年了。』這年七月，石勒去世，兒子石弘（Shí Hóng，人名）繼位。不久，石虎（Shí Hǔ，人名）廢黜石弘，自己稱帝，遷都到鄴（Yè，地名），改年號為建武（Jiànwǔ）。石虎傾心侍奉佛圖澄，比石勒還要重視。於是下令說：『和上是國家的珍寶，不加封更高的爵位，不接受更高的俸祿。榮華富貴不足以表彰他的德行。從今以後，應該給他穿綾羅綢緞，乘坐雕飾華麗的車子。朝會之日，和上可以升殿，常侍（chángshì，官名）以下的人都要幫助抬車，太子（tàizǐ，皇位繼承人）和諸位王公扶著他上去。』主持者高呼『大和上到』，眾人都要起立，以彰顯他的尊貴。又命令偽司空（wěi sīkōng，偽政權的官職）李農（Lǐ Nóng，人名）早晚親自問候，太子和諸位王公每五天去朝見一次，以表達朕的敬意。佛圖澄當時住在鄴城內的中寺（zhōng sì，寺廟名）。 他派遣弟子法常（Fǎcháng，人名）向北到襄國（Xiāngguó，地名），弟子法佐（Fǎzuǒ，人名）從襄國返回，在梁基城（Liángjī chéng，地名）下相遇並一起住宿。對著車子徹夜長談，談到和上。天亮后各自離去。法佐剛去拜見佛圖澄，佛圖澄笑著說：『昨晚你和法常在車旁一起談論你的師父嗎？古人有話說，不可以說不敬啊！在隱秘的地方也不改變，不可以說不謹慎啊！獨自一人也不懈怠。』隱秘和獨處是敬和慎的根本，你不懂嗎？法佐驚訝而慚愧地懺悔。於是國人互相告誡，不要生起惡念，和上知道你。以及佛圖澄所在的地方，沒有人敢朝那個方向吐唾沫或大小便。 當時太子石邃（Shí Suì，人名）有兩個兒子在襄國。佛圖澄對石邃說：『小阿彌（xiǎo āmí，小孩子）將要得病，可以去迎接他。』石邃立即派人前去檢視，果然已經生病。大夫殷騰（Yīn Téng，人名）和外國道士，都說能治好。佛圖澄告訴弟子法雅（Fǎyǎ，人名）說：『即使是聖人復生也治不好這個病，更何況是這些人呢？』
【English Translation】 English version: He was ill. The Great Upadhyaya (Dà héshàng, a respectful title for a senior monk) is a divine man of the country. Hasten to inform him, and he will surely bring blessings.' Thereupon, Fotucheng (Fótúchéng, a personal name, a monk) took a willow branch (yángzhī, a willow branch, often used for cleansing or blessing in Buddhism) and chanted a mantra. In a short while, the patient was able to get up, and soon recovered. Because of this, Shi Le (Shí Lè, a personal name, a ruler) had many children raised in Buddhist temples. Every year on the eighth day of the fourth month, Shi Le would personally go to the temple to bathe the Buddha (guàn fó, to wash the Buddha statue with scented water or clean water) and make vows for the children. In the fourth year of Jianping (Jiànpíng, an era name), the sky was calm and windless, but a bell on the pagoda rang by itself. Fotucheng said to the crowd, 'The sound of the bell says that there will be a great mourning in the country, and it will not be later than this year.' In the seventh month of that year, Shi Le died, and his son Shi Hong (Shí Hóng, a personal name) succeeded him. Soon after, Shi Hu (Shí Hǔ, a personal name) deposed Shi Hong and declared himself emperor, moving the capital to Ye (Yè, a place name) and changing the era name to Jianwu (Jiànwǔ). Shi Hu served Fotucheng with all his heart, even more than Shi Le had. Therefore, he issued an order saying, 'The Upadhyaya is a treasure of the country. We will not bestow upon him a higher rank, nor will he accept a higher salary. Honors and emoluments are not enough to commend his virtue. From now on, he should be clothed in silk brocade and ride in a carved carriage. On the day of the court assembly, the Upadhyaya may ascend the hall, and those below the rank of Attendant (chángshì, an official title) shall assist in lifting the carriage, while the Crown Prince (tàizǐ, the heir to the throne) and the dukes shall support him as he ascends.' The master of ceremonies shall announce 'The Great Upadhyaya has arrived,' and all shall rise to show their respect. He also ordered the false Minister of Works (wěi sīkōng, an official position in the false regime) Li Nong (Lǐ Nóng, a personal name) to personally inquire after him morning and evening, and the Crown Prince and the dukes shall pay homage every five days to express Our respect. At that time, Fotucheng was residing in the Central Temple (zhōng sì, a temple name) within the city of Ye. He sent his disciple Fachang (Fǎcháng, a personal name) north to Xiangguo (Xiāngguó, a place name), and his disciple Fazu (Fǎzuǒ, a personal name) returned from Xiangguo. They met under Liangji City (Liángjī chéng, a place name) and stayed together for the night. They talked all night facing the carriage, speaking of the Upadhyaya. At dawn, they departed separately. As soon as Fazu went to see Fotucheng, Fotucheng smiled and said, 'Last night, you and Fachang were by the carriage, talking about your master, weren't you? The ancients have said, 'Can you say you are not respectful?' Even in secret places, do not change. Can you say you are not cautious? Even when alone, do not be lazy.' Secrecy and solitude are the foundation of respect and caution. Do you not understand?' Fazu was astonished and remorsefully repented. Therefore, the people of the country warned each other, 'Do not give rise to evil thoughts, the Upadhyaya knows you.' And in the place where Fotucheng was, no one dared to spit or relieve themselves in that direction. At that time, Crown Prince Shi Sui (Shí Suì, a personal name) had two sons in Xiangguo. Fotucheng said to Shi Sui, 'Little Amitabha (xiǎo āmí, little child) is going to fall ill, you can go and welcome him.' Shi Sui immediately sent someone to check, and indeed he was already ill. The physician Yin Teng (Yīn Téng, a personal name) and a foreign Taoist priest both said they could cure him. Fotucheng told his disciple Faya (Fǎyǎ, a personal name), 'Even if a sage were to be reborn, he could not cure this illness, let alone these people.'
。后三日果死。石邃荒酒將圖為逆。謂內豎曰。和上神通儻發吾謀。明日來者當先除之。澄月望將入覲虎。謂弟子僧慧曰。昨夜天神呼我曰。明日若入還勿過人。我儻有所過汝當止我。澄常入必過邃。邃知澄入。要候甚苦。澄將上南臺。僧慧引衣。澄曰。事不得止。坐未安便起。邃固留不住。所謀遂差。還寺嘆曰。太子作亂其形將成。欲言難言。欲忍難忍。乃因事從容箴虎。虎終不解。俄而事發。方悟澄言。后郭黑略將兵征長安北山羌。墮羌伏中。時澄在堂上坐。弟子法常在側。澄慘然改容曰。郭公今厄。唱云。眾僧咒愿。澄又自咒愿。須臾更曰。若東南出者活。余向則困。復更咒愿。有頃曰脫矣。后月餘日黑略還。自說墮羌圍中東南走馬之際正遇帳下人。推馬與之曰。公乘此馬小人乘公馬。濟與不濟任命也。略得其馬故獲免。推檢日時正是澄咒愿時也。偽大司馬燕公石斌。虎以為幽州牧鎮。薊群兇湊聚。因以肆暴。澄誡虎曰。天神昨夜言。疾收馬還。至秋齊當癰爛。虎不解此語。即敕諸處收馬送還。其秋有人譖斌于虎。虎召斌鞭之三百。殺其所生齊氏。虎彎弓捻矢。自視斌行罰輕。虎乃手殺五百。澄諫曰。心不可縱死不可生。禮不親殺以傷恩也。何有天子手行罰乎。虎乃止。後晉軍出淮泗。隴比凡城皆被侵逼。三方
【現代漢語翻譯】 現代漢語譯本 后三天，石邃（Shi Sui，人名，石虎之子）果然死了。石邃沉迷於酒，計劃發動叛亂。他對手下的人說：『如果和尚佛圖澄（Fotucheng）的神通發現了我的計劃，明天來的人就先除掉他。』佛圖澄在十五那天準備去覲見石虎（Shi Hu，人名，後趙皇帝），告訴弟子僧慧（Seng Hui，人名）說：『昨晚天神告訴我，明天如果入宮，不要從別人面前經過。如果我有什麼不妥，你要阻止我。』佛圖澄每次入宮必定經過石邃那裡。石邃知道佛圖澄要來，埋伏等候得很辛苦。佛圖澄將要登上南臺時，僧慧拉住他的衣服。佛圖澄說：『事情不能阻止。』剛坐下就起身，石邃極力挽留也沒留住。石邃的計劃因此出了差錯。佛圖澄回到寺廟嘆息道：『太子作亂的跡象將要形成，想說又難以啟齒，想忍耐又難以忍受。』於是找機會委婉地勸誡石虎，石虎始終不明白。不久，石邃的事情敗露，石虎才明白佛圖澄說的話。後來，郭黑略（Guo Helue，人名）率兵征討長安北山的羌人，陷入羌人的埋伏中。當時佛圖澄在堂上坐著，弟子法常（Facang，人名）在他身邊。佛圖澄神色大變，慘然說道：『郭公現在有難。』於是說：『眾僧唸咒祈福。』佛圖澄自己也念咒祈福。一會兒又說：『如果從東南方向逃出就能活命，往其他方向則有危險。』又繼續唸咒祈福。過了一會兒說：『脫險了。』一個多月后，郭黑略回來，自己說陷入羌人的包圍中，向東南方向騎馬逃跑時，正好遇到帳下的人，把他推下馬，對他說：『您騎這匹馬，我騎您的馬，能不能逃脫就聽天由命了。』郭黑略得到那匹馬才得以倖免。推算日期，正是佛圖澄唸咒祈福的時候。偽大司馬燕公石斌（Shi Bin，人名），石虎認為他可以鎮守幽州，讓他擔任幽州牧。各路兇徒聚集，因此更加肆意暴虐。佛圖澄告誡石虎說：『天神昨晚說，趕快把馬收回來，到秋天就會一起潰爛。』石虎不明白這句話的意思，就下令各地把馬收回來送回。那年秋天，有人向石虎誣陷石斌，石虎召見石斌，鞭打了他三百下，殺死了他的生母齊氏。石虎拉開弓，搭上箭，認為對石斌的懲罰太輕。於是石虎親手殺了五百人。佛圖澄勸諫說：『心不可放縱，死不可復生。按照禮法，不應該親自行刑，以免傷害恩義。哪有天子親自行刑的呢？』石虎這才停止。後來，晉軍從淮河、泗水一帶出兵，隴比、凡城等地都被侵擾，三方
【English Translation】 English version Three days later, Shi Sui (石邃, personal name, son of Shi Hu) indeed died. Shi Sui indulged in wine and planned to launch a rebellion. He said to his subordinates: 'If the monk Fotucheng (佛圖澄, personal name) discovers my plan with his supernatural powers, the one who comes tomorrow should be eliminated first.' Fotucheng, preparing to visit Shi Hu (石虎, personal name, emperor of Later Zhao) on the fifteenth, told his disciple Seng Hui (僧慧, personal name): 'Last night, a deity told me that if I enter the palace tomorrow, I should not pass in front of others. If I do anything inappropriate, you must stop me.' Fotucheng always passed by Shi Sui's place when entering the palace. Shi Sui knew Fotucheng was coming and waited in ambush with great effort. When Fotucheng was about to ascend the South Terrace, Seng Hui pulled his robe. Fotucheng said: 'The matter cannot be stopped.' He got up as soon as he sat down, and Shi Sui tried hard to keep him but failed. Shi Sui's plan was thus thwarted. Fotucheng returned to the temple and sighed: 'The signs of the crown prince's rebellion are about to form, it is difficult to speak out, and difficult to endure.' So he took the opportunity to subtly advise Shi Hu, but Shi Hu never understood. Soon, Shi Sui's affair was exposed, and Shi Hu finally understood what Fotucheng had said. Later, Guo Helue (郭黑略, personal name) led troops to conquer the Qiang people in the northern mountains of Chang'an and fell into an ambush. At that time, Fotucheng was sitting in the hall, and his disciple Facang (法常, personal name) was by his side. Fotucheng's expression changed drastically, and he said sadly: 'Lord Guo is in trouble now.' So he said: 'All the monks chant sutras and pray for blessings.' Fotucheng himself also chanted sutras and prayed for blessings. After a while, he said again: 'If he escapes from the southeast, he will survive, but if he goes in other directions, he will be in danger.' He continued to chant sutras and pray for blessings. After a while, he said: 'He is out of danger.' More than a month later, Guo Helue returned and said that he had fallen into the encirclement of the Qiang people. When he was riding his horse to escape to the southeast, he happened to meet a man under his command who pushed him off his horse and said to him: 'You ride this horse, and I will ride yours. Whether you can escape depends on fate.' Guo Helue was able to escape because he got that horse. Calculating the date, it was exactly the time when Fotucheng was chanting sutras and praying for blessings. The false Grand Marshal Yan Gong Shi Bin (石斌, personal name), Shi Hu thought he could guard Youzhou and made him the governor of Youzhou. All kinds of villains gathered, and therefore became even more肆意暴虐. Fotucheng warned Shi Hu: 'The deity said last night, quickly take back the horses, and they will all fester in the autumn.' Shi Hu did not understand the meaning of this sentence, so he ordered all places to take back the horses and send them back. That autumn, someone falsely accused Shi Bin to Shi Hu, and Shi Hu summoned Shi Bin, whipped him three hundred times, and killed his birth mother, Qi. Shi Hu drew his bow and nocked an arrow, thinking that the punishment for Shi Bin was too light. So Shi Hu personally killed five hundred people. Fotucheng advised: 'The heart should not be indulged, and the dead cannot be brought back to life. According to etiquette, one should not personally carry out punishments, so as not to harm kindness. How can an emperor personally carry out punishments?' Shi Hu then stopped. Later, the Jin army came out from the Huai and Si rivers, and Longbi and Fancheng were invaded, and the three sides
告急。人情危擾。虎乃瞋曰。吾之奉佛供僧。而更致外寇。佛無神矣。澄明旦早入。虎以事問澄。澄因諫虎曰。王過去世經為大商主。至罽賓寺。嘗供大會。中有六十羅漢。吾此微身亦預斯會。時得道人謂吾曰。此主人命盡當受雞身後王晉地。今王為王豈非福耶。疆場軍寇國之常耳。何為怨謗三寶夜興毒念乎。虎乃信悟跪而謝焉。虎常問澄。佛法雲何。澄曰。佛法不殺。朕為天下之主。非刑殺無以肅清海內。既違戒殺生。雖復事佛詎獲福耶。澄曰。帝王之事佛。當在心體恭心順顯暢三寶不為暴虐不害無辜。至於兇愚無賴非化所遷。有罪不得不殺。有惡不得不刑。但當殺可殺刑可刑耳。若暴虐恣意殺害非罪。雖復傾財事法無解殃禍。愿陛下省欲興慈。廣及一切則佛教永隆福祚方遠。虎雖不能盡從。而為益不少。虎尚書張離張良家富事佛。各起大塔。澄謂曰。事佛在於清靖無慾慈矜為心。檀越雖儀奉大法而貪吝未已。遊獵無度積聚不窮。方受現世之罪。何福報之可悕耶。離等后並被戮滅。時又久旱。自正月至六月。虎遣太子詣臨漳西釜口祈雨。久而不降。虎令澄自行。即有白龍二頭降於祠所。其日大雨。方數千里。其年大收。戎貊之徒先不識法。聞澄神驗皆遙向禮拜。並不言而化焉。澄常遣弟子向西域市香。既行澄告余弟
子曰。掌中見買香弟子在某處初被劫垂死。因燒香咒愿遙救護之。弟子后還云。某月某日某處為賊所劫。垂當見殺忽聞香氣賊無故自驚曰。救兵已至。棄之而走。虎于臨漳修治舊塔少承露盤。澄曰。臨淄城內有古阿育王塔。地中有承露盤及佛像。其上林木茂盛。可掘取之。即畫圖與使。依言掘取。果得盤像。虎每欲伐燕。澄諫曰。燕國運未終。卒難可克。虎屢伐敗績。方信澄誡澄道化既行。民多奉佛皆營造寺廟相競出家。真偽混淆多生愆過。虎下書問中書曰。佛號世尊國家所奉。里閭小人無爵秩者。為應得事佛與不。又沙門皆應高潔貞正行能精進。然後可為道士。今沙門甚眾。或有奸宄避役多非其人。可料簡詳議偽。中書著作郎王度奏曰。夫王者郊祀天地。祭奉百神。載在祀典。禮有嘗饗。佛出西域。外國之神。功不施民。非天子諸華所應祠奉。往漢明感夢初傳其道。唯聽西域人得立寺都邑以奉其神。其漢人皆不得出家。魏承漢制亦修前軌。今大趙受命率由舊章。華戎制異。人神流別。外不同內。饗祭殊禮。荒夏服祀不宜雜錯。國家可斷趙人悉不聽詣寺燒香禮拜以遵典禮。其百辟卿士下逮眾隸。例皆禁之。其有犯者與淫祀同罪。其趙人為沙門者。還從四民之服。偽中書令王波同度所奏。虎下書曰。度議云。佛是外國之
【現代漢語翻譯】 子（指石虎）說：『我從掌中看到買香的弟子在某處初次被劫持，生命垂危。因此我焚香唸咒，遙遠地救護他。』弟子後來回來稟報說：『某年某月某日，我在某地被盜賊劫持，即將被殺時，忽然聞到香氣，盜賊無緣無故地驚恐地說：「救兵已經到了！」於是丟下我逃走了。』 釋道澄在臨漳修繕舊塔，缺少承露盤。釋道澄說：『臨淄城內有古老的阿育王塔（Aśoka Stupa，古代印度孔雀王朝的國王阿育王所建的佛塔），地中有承露盤和佛像，上面的樹木茂盛，可以挖掘取用。』於是畫圖給使者，使者按照他說的挖掘，果然得到了承露盤和佛像。 石虎每次想要攻打燕國，釋道澄都勸諫說：『燕國的國運還沒有終結，最終難以攻克。』石虎多次攻打都失敗了，這才相信釋道澄的勸誡。釋道澄的道化施行后，百姓大多信奉佛教，都建造寺廟，爭相出家，真假混淆，產生了很多過錯。 石虎下令詢問中書省說：『佛號稱世尊（Lokajyestha，對佛陀的尊稱），是國家所供奉的。里巷的小人，沒有爵位官職的人，是否應該允許信奉佛教？還有沙門（Śrāmaṇa，佛教出家人的通稱）都應該高潔貞正，行為能夠精進，然後才可以成為道士。現在沙門很多，或者有奸邪作亂，逃避徭役，很多都不是真正信佛的人，可以考察詳細議論，辨別真偽。』 中書著作郎王度上奏說：『帝王在郊外祭祀天地，祭拜各路神靈，都記載在祀典中，禮儀中有嘗饗。佛（Buddha，佛教的創始人）出自西域（Central Asia），是外國的神，他的功德沒有施加給百姓，不是天子和諸夏（指中原地區）所應該祭祀供奉的。從前漢明帝（Emperor Ming of Han Dynasty）感夢，才開始傳入佛教，只允許西域人在都邑建立寺廟來供奉他們的神，其他漢人都不得出家。魏國繼承漢朝的制度，也沿用以前的規矩。現在大趙（後趙政權）接受天命，都遵循舊的章程。華（指漢族）和戎（指少數民族）的制度不同，人和神的類別有別，對外和對內有區別，饗祭的禮儀不同。荒遠地區的服飾和祭祀不應該混雜。國家可以下令禁止趙國人都不允許到寺廟燒香禮拜，以遵從典禮。那些百官卿士，下至普通百姓，都一律禁止。如果有違反的，與淫祀（不正當的祭祀）同罪。那些趙國人做了沙門的，讓他們還俗，從事農、工、商、兵四業。』偽中書令王波同意王度的奏議。 石虎下令說：『王度的議論說，佛是外國的』
【English Translation】 Zi (referring to Shi Hu) said, 'I saw in my palm that a disciple who bought incense was initially robbed in a certain place and was dying. Therefore, I burned incense and chanted incantations to remotely protect him.' The disciple later returned and reported, 'On a certain day of a certain month, I was robbed by thieves in a certain place. When I was about to be killed, I suddenly smelled incense. The thieves were inexplicably frightened and said, "The reinforcements have arrived!" So they abandoned me and fled.' Shi Dao Cheng was repairing an old pagoda in Linzhang and lacked a dew-collecting plate. Shi Dao Cheng said, 'There is an ancient Aśoka Stupa (Aśoka Stupa, a Buddhist pagoda built by King Aśoka of the ancient Indian Maurya Dynasty) in the city of Linzi, with a dew-collecting plate and Buddha statues in the ground. The trees above are lush and can be excavated and taken.' So he drew a picture for the messenger, and the messenger excavated according to his instructions, and indeed obtained the dew-collecting plate and Buddha statues. Every time Shi Hu wanted to attack the Yan Kingdom, Shi Dao Cheng advised, 'The national fortune of the Yan Kingdom has not yet ended, and it will eventually be difficult to conquer.' Shi Hu failed many times in his attacks, and then he believed Shi Dao Cheng's advice. After Shi Dao Cheng's teachings were implemented, most of the people believed in Buddhism, and they all built temples and competed to become monks, mixing the true with the false, and causing many mistakes. Shi Hu issued an order to inquire with the Ministry of Central Affairs, 'The Buddha is called Lokajyestha (Lokajyestha, an honorific title for the Buddha), and is worshiped by the country. Should the common people in the neighborhoods, who have no titles or official positions, be allowed to believe in Buddhism? Also, Śrāmaṇas (Śrāmaṇa, a general term for Buddhist monks) should all be noble and upright, and their behavior should be diligent, and then they can become Taoists. Now there are many Śrāmaṇas, or there are treacherous people causing trouble, evading corvée labor, and many are not truly believers in Buddhism. We can investigate and discuss in detail to distinguish the true from the false.' Wang Du, the Compiler of the Ministry of Central Affairs, submitted a memorial, 'The emperor sacrifices to heaven and earth in the suburbs, and worships all the gods, which are recorded in the sacrificial ceremonies, and there are tasting ceremonies. The Buddha (Buddha, the founder of Buddhism) came from Central Asia, and is a foreign god. His merits have not been applied to the people, and he is not what the emperor and the various Xia (referring to the Central Plains region) should worship. In the past, Emperor Ming of Han Dynasty had a dream and began to introduce Buddhism. Only people from Central Asia were allowed to build temples in the capital to worship their gods, and other Han people were not allowed to become monks. The Wei Dynasty inherited the system of the Han Dynasty and also followed the previous rules. Now the Great Zhao (Later Zhao regime) has received the mandate of heaven and follows the old regulations. The systems of the Hua (referring to the Han people) and the Rong (referring to ethnic minorities) are different, and the categories of people and gods are different. There are differences between external and internal, and the rituals of offering sacrifices are different. The clothing and sacrifices of remote areas should not be mixed. The country can issue an order to prohibit the people of Zhao from going to temples to burn incense and worship, in order to comply with the ceremonies. Those officials and ministers, down to the common people, are all prohibited. If there are any violations, they will be punished with the same crime as improper sacrifices. Those Zhao people who have become Śrāmaṇas should be returned to secular life and engage in agriculture, industry, commerce, and military service.' Wang Bo, the false Director of the Ministry of Central Affairs, agreed with Wang Du's memorial. Shi Hu issued an order, 'Wang Du's discussion says that the Buddha is a foreign'
神。非天子諸華所可宜奉。朕生自邊壤忝當期運君臨諸夏。至於饗祀應兼從本俗。佛是戎神正所應奉。夫制由上行永世作則。茍事無虧何拘前代。其夷趙百蠻。有舍其淫祀樂事佛者。悉聽為道。於是慢戒之徒因之以厲。黃河中舊不生黿。忽得一以獻虎。澄見而嘆曰。桓溫其入河不久。溫字元子。後果如言也。時魏縣有一流民。莫識氏族。恒著麻襦布裳。在魏縣市中乞丐。時人謂之麻襦。言語卓越狀如狂病。乞得米穀不食。輒散置大路云。飴天馬。超興太守籍拔收送詣虎。先是澄謂虎曰。國東二百里某月某日。當送一非常人。勿殺之也。如期果至。虎與共語了無異言。唯言陛下當終一柱殿下。虎不解此語。令送以詣澄。麻襦謂澄曰。昔在光和中會。奄至今日酉戌受玄命。絕歷終有期。金離消于壤。邊荒不能遵。驅除靈期跡。莫已已之懿。裔苗葉繁其來方積。休期於何期。永以嘆之。澄曰。天回運極否將不支九木。水為難無可以術寧。玄哲雖存世莫能。基必頹久游閻浮。利擾擾多此患。行登陵雲宇會於靈游間。澄與麻襦講語終日。人莫能解。有竊聽者。唯得此數言。推計似如論數百年事。虎遣驛馬送還本縣。既出城外辭能步行。云我當有所過。未便得發。至合口橋可留見待。使如言馳去。未至合口。而麻襦已在橋上。考其
【現代漢語翻譯】 神靈，不是天子和中原各族所適宜供奉的。我生於邊境，有幸當此天命，君臨中原。至於祭祀，應當兼顧本地風俗。佛是西方神靈，正是我所應當供奉的。法令由上而行，可以作為永久的法則。如果事情沒有壞處，何必拘泥於前代的規矩呢？那些居住在趙地、百蠻，願意捨棄他們那些不正當的祭祀，喜歡信奉佛教的人，都聽憑他們出家為僧。於是，那些不守戒律的人也因此更加放肆。黃河中原本不生長黿（yuán，一種大型鱉），忽然有人捕獲一隻獻給石虎。虎澄看見后嘆息說：『桓溫大概不久就要進入黃河了。』桓溫，字元子。後來果然如他所說。當時，魏縣有一個流民，沒有人知道他的姓氏和族屬。他經常穿著麻布短襖和布褲，在魏縣的集市中乞討。當時的人稱他為『麻襦』。他說話超凡脫俗，樣子像個瘋子。乞討來的米糧不吃，總是散放在大路上，說是『喂天馬』。超興太守籍拔將他抓捕並送往石虎處。此前，佛圖澄對石虎說：『在國家東邊二百里的地方，某月某日，會送來一個非常之人，不要殺他。』到了約定的日期，果然送來了。石虎與他交談，沒有發現什麼異常的言語，只說：『陛下將終結於一柱殿下。』石虎不理解這句話的意思，命令將他送往佛圖澄處。麻襦對佛圖澄說：『過去在光和年間相會，突然到了今日酉戌之時，我將接受玄妙的使命。終結的日期已經確定，金將離開土壤而消亡，邊遠地區不能遵循正道。驅除神靈的時刻將至，沒有什麼可以阻止了。後代子孫將繁盛，他們的到來將逐漸積累。安息的日期在什麼時候呢？永遠為此嘆息吧。』佛圖澄說：『天道循環，否極泰來，九木將無法支撐。水災將成為災難，沒有什麼方法可以使之安寧。玄妙的哲理即使存在，世人也不能理解。基業必定會頹廢，我將長久地遊歷閻浮提（yán fú tí，佛教用語，指我們所居住的這個世界）。利益紛擾，這樣的禍患太多了。我將登上陵雲之宇，與神靈相會。』佛圖澄與麻襦交談了一整天，沒有人能夠理解。只有偷聽的人聽到這幾句話，推測好像是在談論幾百年的事情。石虎派驛馬將他送回魏縣。他出了城外，辭別驛使，說自己可以步行，說：『我將要經過一些地方，不能馬上出發。到合口橋可以留下等待。』驛使按照他的話飛奔而去，還沒有到達合口橋，麻襦已經在橋上了。考察他的... English version: The spirits are not suitable for the Son of Heaven and the Chinese people to worship. I was born in the borderlands and have the honor to be in this destined era, reigning over China. As for sacrifices, I should also take into account the local customs. Buddha is a foreign deity, whom I should worship. Laws are made by the superiors and can be used as permanent rules. If there is no harm in doing so, why stick to the rules of the previous dynasties? Those who live in Zhao, the Bai Man (various southern tribes), who are willing to abandon their improper sacrifices and like to worship Buddhism, are all allowed to become monks. As a result, those who do not observe the precepts become even more unscrupulous. Originally, turtles (a type of large turtle) did not grow in the Yellow River, but suddenly someone caught one and presented it to Shi Hu. Fotucheng saw it and sighed, 'Huan Wen (Huan Wen, a Jin Dynasty general), will probably enter the Yellow River soon.' Huan Wen's courtesy name was Yuanzi. Later, it happened as he said. At that time, there was a vagrant in Wei County, and no one knew his surname or clan. He often wore a hemp jacket and cloth pants, begging in the market of Wei County. People at that time called him 'Ma Ru' (Hemp Jacket). He spoke extraordinarily and looked like a madman. He did not eat the rice and grain he begged for, but always scattered it on the road, saying that he was 'feeding the heavenly horses.' Chao Xing's governor, Ji Ba, arrested him and sent him to Shi Hu. Before that, Fotucheng said to Shi Hu, 'Two hundred miles east of the country, on a certain day of a certain month, an extraordinary person will be sent, do not kill him.' On the appointed date, he was indeed sent. Shi Hu talked to him and found nothing unusual in his words, only saying, 'Your Majesty will end at the Pillar Palace.' Shi Hu did not understand the meaning of this sentence and ordered him to be sent to Fotucheng. Ma Ru said to Fotucheng, 'In the past, we met in the Guanghe era, and suddenly it is today, the time of You and Xu, when I will receive the mysterious mission. The date of the end has been determined, gold will leave the soil and perish, and the remote areas cannot follow the right path. The time to drive away the spirits is coming, and nothing can stop it. Future generations will prosper, and their arrival will gradually accumulate. When will the day of rest be? Let us sigh for it forever.' Fotucheng said, 'The way of heaven circulates, and adversity turns into prosperity, and the Nine Woods will not be able to support it. Water disasters will become disasters, and there is no way to make it peaceful. Even if the mysterious philosophy exists, the world cannot understand it. The foundation will surely collapse, and I will travel in Jambudvipa (Jambudvipa, a Buddhist term, referring to the world we live in) for a long time. There are too many troubles with benefits. I will ascend to the Lingyun Palace and meet with the spirits.' Fotucheng talked with Ma Ru all day long, and no one could understand. Only those who eavesdropped heard these few words, and speculated that they seemed to be talking about hundreds of years of events. Shi Hu sent a post horse to send him back to Wei County. He left the city and said goodbye to the postman, saying that he could walk, saying, 'I am going to pass through some places, and I cannot leave immediately. You can stay and wait at the Hekou Bridge.' The postman galloped away as he said, and before he reached the Hekou Bridge, Ma Ru was already on the bridge. Examining his...
【English Translation】 The spirits are not suitable for the Son of Heaven and the Chinese people to worship. I was born in the borderlands and have the honor to be in this destined era, reigning over China. As for sacrifices, I should also take into account the local customs. Buddha is a foreign deity, whom I should worship. Laws are made by the superiors and can be used as permanent rules. If there is no harm in doing so, why stick to the rules of the previous dynasties? Those who live in Zhao, the Bai Man (various southern tribes), who are willing to abandon their improper sacrifices and like to worship Buddhism, are all allowed to become monks. As a result, those who do not observe the precepts become even more unscrupulous. Originally, turtles (a type of large turtle) did not grow in the Yellow River, but suddenly someone caught one and presented it to Shi Hu. Fotucheng saw it and sighed, 'Huan Wen (Huan Wen, a Jin Dynasty general), will probably enter the Yellow River soon.' Huan Wen's courtesy name was Yuanzi. Later, it happened as he said. At that time, there was a vagrant in Wei County, and no one knew his surname or clan. He often wore a hemp jacket and cloth pants, begging in the market of Wei County. People at that time called him 'Ma Ru' (Hemp Jacket). He spoke extraordinarily and looked like a madman. He did not eat the rice and grain he begged for, but always scattered it on the road, saying that he was 'feeding the heavenly horses.' Chao Xing's governor, Ji Ba, arrested him and sent him to Shi Hu. Before that, Fotucheng said to Shi Hu, 'Two hundred miles east of the country, on a certain day of a certain month, an extraordinary person will be sent, do not kill him.' On the appointed date, he was indeed sent. Shi Hu talked to him and found nothing unusual in his words, only saying, 'Your Majesty will end at the Pillar Palace.' Shi Hu did not understand the meaning of this sentence and ordered him to be sent to Fotucheng. Ma Ru said to Fotucheng, 'In the past, we met in the Guanghe era, and suddenly it is today, the time of You and Xu, when I will receive the mysterious mission. The date of the end has been determined, gold will leave the soil and perish, and the remote areas cannot follow the right path. The time to drive away the spirits is coming, and nothing can stop it. Future generations will prosper, and their arrival will gradually accumulate. When will the day of rest be? Let us sigh for it forever.' Fotucheng said, 'The way of heaven circulates, and adversity turns into prosperity, and the Nine Woods will not be able to support it. Water disasters will become disasters, and there is no way to make it peaceful. Even if the mysterious philosophy exists, the world cannot understand it. The foundation will surely collapse, and I will travel in Jambudvipa (Jambudvipa, a Buddhist term, referring to the world we live in) for a long time. There are too many troubles with benefits. I will ascend to the Lingyun Palace and meet with the spirits.' Fotucheng talked with Ma Ru all day long, and no one could understand. Only those who eavesdropped heard these few words, and speculated that they seemed to be talking about hundreds of years of events. Shi Hu sent a post horse to send him back to Wei County. He left the city and said goodbye to the postman, saying that he could walk, saying, 'I am going to pass through some places, and I cannot leave immediately. You can stay and wait at the Hekou Bridge.' The postman galloped away as he said, and before he reached the Hekou Bridge, Ma Ru was already on the bridge. Examining his...
行步有若飛也。澄有弟子道進。學通內外為虎所重。嘗言及隱士事。虎謂進曰。有楊軻者。朕之民也。徴之十餘年不恭王命。故往省視。傲然而臥。朕雖不德君臨萬邦。乘輿所向天沸地涌。雖不能令木石屈膝。何匹夫而長傲耶。昔太公之齊。先誅華士。太公賢哲豈其謬乎。進對曰。昔舜優蒲衣。禹造伯成。魏軾干木。漢美周黨。管寧不應曹氏。皇甫不屈晉世。二聖四君共加其節。將欲激厲貪競以峻清風。愿陛下遵舜禹之德。勿效太公用刑。君舉必書。豈可令趙史遂無隱遁之傳乎。虎悅其言。即遣軻還其所止。差十家供給之。進還具以白澄。澄睆然笑曰。汝言善也。但軻命有所懸矣。後秦州兵亂。軻弟子以牛負軻西奔。戎軍追擒併爲所害。虎嘗晝寢。夢見群羊負魚從東北來。寤以訪澄。澄曰。不祥也。鮮卑其有中原乎。慕容氏後果都之。澄又嘗與虎共升中堂。澄忽驚曰。變變幽州當火災。仍取酒灑之。久而笑曰。救已得矣。虎遣驗幽州云。爾日火從四門起。西南有黑雲來驟雨滅之。雨亦頗有酒氣。至虎建武十四年七月。石宣石韜將圖相殺。宣時到寺與澄同坐浮圖。一鈴獨鳴。澄謂宣曰。解鈴音乎。鈴云。鬍子落度。宣變色曰。是何言歟。澄謬曰。老胡為道不能山居。無言重茵美服。豈非落度乎。石韜后至。澄熟視良久。
韜懼而問澄。澄曰。怪公血臭。故相視耳。至八月澄使弟子十人齋于別室。澄時暫入東合。虎與后杜氏問訊澄。澄曰。脅下有賊。不出十日。自佛圖以西此殿以東。當有流血。慎勿東行也。杜后曰。和上耄耶何處有賊。澄即易語云。六情所受皆悉是賊。老自應耄。但使少者不惛。遂便寓言不復彰的。后二日宣果遣人害韜于佛寺中。欲因虎臨喪仍行大逆。虎以澄先誡故獲免。及宣事發被收。澄諫虎曰。既是陛下之子。何為重禍耶。陛下若含怒加慈者。尚有六十餘歲。如必誅之。宣當爲彗星下掃鄴宮也。虎不從以鐵鎖穿宣頷。牽上薪𧂐而焚之。收其官屬三百餘人。皆轘裂支解投之漳河。澄乃敕弟子罷別室齋也。后月餘日有一妖馬。髦尾皆有燒狀。入中陽門出顯陽門。東首東宮皆不得入。走向東北俄爾不見。澄聞而嘆曰。災其及矣。至十一月。虎大饗群臣于太武前殿。澄吟曰。殿乎殿乎。棘子成林。將壞人衣。虎令發殿石下視之。有棘生焉。澄還寺視佛像曰。悵恨不得莊嚴。獨語曰。得三年乎自答不得不得。又曰。得二年一年百日一月乎。自答不得。乃無復言。還房謂弟子法祚曰。戊申歲禍亂漸萌。己酉石氏當滅。吾及其未亂先從化矣。即遣人與虎辭曰。物理必遷身命非保。貧道焰幻之軀化期已及。既荷恩殊重故逆以仰聞。
虎然曰。不聞和上有疾。乃忽爾告終。即自出宮詣寺而慰喻焉。澄謂虎曰。出生入死道之常也。修短分定非人能延。道重行全德貴無怠。茍業操無虧雖亡若在。違而獲延非其所愿。今意未盡者。以國家心存佛理奉法無吝。興起寺廟崇顯壯麗。稱斯德也。宜享休祉。而佈政猛烈淫刑酷濫。顯違聖典幽背法誡。不自懲革終無福祐。若降心易慮惠此下民。則國祚延長道俗慶賴。畢命就盡沒無遺恨。虎悲慟嗚咽。知其必逝即為鑿壙營墳。至十二月八日卒于鄴宮寺。是歲晉穆帝永和四年也。士庶悲哀號赴傾國。春秋一百一十七矣。仍窆于臨漳西柴陌。即虎所創冢也。俄而梁犢作亂明年虎死。冉閔纂殺石種都盡。閔小字棘奴澄先所謂棘子成林者也。澄左乳傍先有一孔。圍四五寸。通徹腹內。有時腸從中出。或以絮塞孔。夜欲讀書。輒拔絮則一室洞明。又齋日輒至水邊。引腸洗之。還復內中。澄身長八尺風姿詳雅。妙解深經傍通世論。講說之日止標宗致。使始末文言昭然可了。加復慈洽蒼生拯救危苦。當二石兇強虐害非道。若不與澄同日。孰可言哉。但百姓蒙益日用而不知耳。佛調須菩提等數十名僧。皆出自天竺康居。不遠數萬之路足涉流沙。詣澄受訓。樊巧釋道安。中山竺法雅。並跨越關河聽澄講說。皆妙達精理研測幽微。澄自說
【現代漢語翻譯】 現代漢語譯本： 虎然說：『我聽說和尚病了，沒想到突然就去世了。』於是親自出宮前往寺廟慰問。澄對虎說：『出生入死是自然的規律，壽命長短是命中註定的，不是人力可以延長的。重要的是修行圓滿，德行高尚，不懈怠。如果事業和操守沒有虧缺，即使去世也如同還在。違背道義而獲得長壽，也不是他所希望的。』現在我還有未盡的心願，是因為國家一心向佛，奉行佛法毫不吝嗇，興建寺廟，崇尚顯揚，非常壯麗，按理說應該享受福報。但是，執政卻過於猛烈，濫用殘酷的刑罰，明顯違背聖賢的典籍，暗地裡違背佛法的戒律。如果不自我懲戒改正，最終不會有福報。如果能放下高傲的心，改變想法，恩惠于百姓，那麼國家就能長治久安，僧俗百姓都能慶幸依賴，臨終時就沒有遺憾了。』虎悲傷地哭泣，知道他必定要去世，於是為他挖掘墓穴，準備墳墓。到十二月八日，澄在鄴宮寺去世。那年是晉穆帝永和四年。士人和百姓悲哀地哭號，舉國哀悼。享年一百一十七歲。安葬在臨漳西邊的柴陌，就是虎為他建造的墳墓。不久，梁犢作亂，第二年虎也死了。冉閔篡位殺害了石氏家族，全部殺光。冉閔小名叫棘奴，澄之前所說的『棘子成林』就是指他。澄的左乳旁邊先有一個孔，周圍四五寸，通到腹內。有時腸子會從裡面出來，或者用棉絮塞住孔。晚上想讀書的時候，就拔掉棉絮，整個房間都明亮。而且齋戒日經常到水邊，拉出腸子清洗，然後放回體內。澄身高八尺，風度安詳文雅，精通深奧的佛經，廣泛瞭解世俗的理論。講經說法的時候，只標明宗旨要點，使整個文章的含義都清晰明瞭。而且慈悲恩澤百姓，拯救危難困苦。當二石兇殘暴虐，不講道義的時候，如果沒有澄，誰可以與之相比呢？只是百姓每天都受到他的恩惠，卻不知道罷了。佛調、須菩提等數十名僧人，都來自天竺、康居，不遠萬里，跋涉流沙，到澄這裡接受教誨。樊巧、釋道安、中山竺法雅，都跨越關河，聽澄講經說法，都精妙通達佛理，研究探索幽深微妙之處。澄自己說：
【English Translation】 English version: Hu Ran said, 'I heard that the monk was ill, but I didn't expect him to suddenly pass away.' So he personally left the palace to visit the temple and offer condolences. Cheng said to Hu, 'Birth and death are the natural order of things, and the length of life is predetermined and cannot be extended by human effort. What matters is complete cultivation, noble virtue, and diligence. If one's career and conduct are without fault, even in death, it is as if one is still present. To gain longevity by violating righteousness is not what he would have wished for.' Now, my unfulfilled wish is because the country is wholeheartedly devoted to Buddhism, practicing the Dharma without stinginess, building temples, and promoting magnificence, which should rightfully enjoy blessings. However, the government is too fierce, and the use of cruel punishments is excessive, clearly violating the scriptures of the sages and secretly violating the precepts of the Dharma. If there is no self-discipline and correction, there will ultimately be no blessings. If one can humble one's heart, change one's mind, and show kindness to the people, then the country will be stable and prosperous, and both monks and laypeople will be fortunate and reliant, and there will be no regrets at the end of life.' Hu wept sadly, knowing that he was sure to pass away, so he dug a tomb for him and prepared a grave. On the eighth day of the twelfth month, Cheng passed away at the Yegong Temple. That year was the fourth year of the Yonghe era of Emperor Mu of Jin. Scholars and commoners mourned with grief, and the whole country mourned. He lived to be one hundred and seventeen years old. He was buried in Chaimo, west of Linzhang, which was the tomb that Hu had built for him. Soon after, Liang Du rebelled, and the following year Hu also died. Ran Min usurped the throne and killed the Shi clan, wiping them all out. Ran Min's nickname was Jinu, which is what Cheng meant when he said 'thorny trees will form a forest.' Cheng had a hole next to his left breast, about four or five inches in circumference, which went through to his abdomen. Sometimes his intestines would come out of it, or he would plug the hole with cotton. When he wanted to read at night, he would pull out the cotton, and the whole room would be bright. Moreover, on fasting days, he would often go to the water's edge, pull out his intestines to wash them, and then put them back inside. Cheng was eight feet tall, with a dignified and elegant demeanor, proficient in profound Buddhist scriptures, and widely knowledgeable about worldly theories. When lecturing on the scriptures, he only marked the main points, making the meaning of the entire text clear and understandable. Moreover, he was compassionate and kind to the people, rescuing them from danger and suffering. When the two Shis were fierce and tyrannical, and did not follow the way of righteousness, if there was no Cheng, who could compare to him? It's just that the people receive his grace every day, but they don't know it. The Buddha-tuned Subhuti and dozens of other monks all came from Tianzhu (India), Kangju (Sogdia), traveling tens of thousands of miles, wading through the quicksand, to receive instruction from Cheng. Fan Qiao, Shi Dao'an, and Zhongshan Zhu Faya all crossed the passes and rivers to listen to Cheng's lectures, and they all profoundly understood the principles of Buddhism, researching and exploring the deep and subtle aspects. Cheng himself said:
。生處去鄴九萬餘里。棄家入道一百九年。酒不逾齒過中不食。非戒不履無慾無求。受業追游常有數百。前後門徒幾且一萬。所歷州郡興立佛寺八百九十三所。弘法之盛莫與先矣。初虎殮澄以生時錫杖及缽內棺中。后冉閔篡位開棺。唯得缽杖不復見尸。或言澄死之月。有人見在流沙。虎疑不死開棺不見尸。后慕容俊都鄴。處石虎宮中。每夢見虎嚙其臂。意謂石虎為祟。乃募覓虎尸。于東明館掘得之。屍僵不毀。俊蹋之罵曰。死胡敢怖生天子。汝作宮殿成。而為汝兒所圖。況復他耶。鞭撻毀辱投之漳河。尸倚橋柱不移。秦將王猛乃收而葬之。麻襦所謂一柱殿也。后符堅征鄴。俊子暐為堅大將郭神虎所執。實先夢之驗也。田融趙記云。澄未亡數年自營冢壙。澄既知冢必開。又尸不在中。何容預作恐融之謬矣。澄或言佛圖磴或言佛圖橙。或言佛圖澄。皆取梵音之不同耳。
單道開二
單道開。姓孟。燉煌人。少懷棲隱。誦經四十餘萬言。絕谷餌柏實。柏實難得復服松脂。后服細石子。一吞數枚數日一服。或時多少啖姜椒。如此七年。后不畏寒暑冬溫夏涼。晝夜不臥。與同學十人共契服食。十年之外或死或退。唯開全志。阜陵太守遣馬迎開。開辭能步行三百里路。一日早至山樹。神或現異形試之。初無懼色。以石
【現代漢語翻譯】 現代漢語譯本：他出生的地方距離鄴城九萬多里。拋棄家庭進入佛門一百零九年。不喝酒，過了中午不吃飯。不是戒律規定的事情不做，沒有慾望和追求。接受他的教導並跟隨他遊歷的人常常有數百人。前後的門徒幾乎有一萬人。他所經歷的州郡，興建的佛寺有八百九十三所。弘揚佛法的盛況沒有人能超過他。當初，石虎（Shi Hu，人名）將佛圖澄（Fotucheng，人名，意為『佛的畫像』）生前使用的錫杖和缽放入棺材中。後來冉閔（Ran Min，人名）篡位，打開棺材，只得到缽和錫杖，沒有再見到屍體。有人說，佛圖澄去世的那個月，有人看見他在流沙。石虎懷疑他沒有死，打開棺材沒有見到屍體。後來慕容俊（Murong Jun，人名）在鄴城稱帝，住在石虎的宮殿中，常常夢見石虎咬他的手臂，認為石虎作祟。於是招募人尋找石虎的屍體，在東明館挖掘到。屍體僵硬沒有腐爛。慕容俊踩著屍體罵道：『死胡人，竟敢恐嚇活著的皇帝！你建造宮殿，卻被你的兒子所圖謀，更何況其他人呢？』鞭打侮辱屍體，將它扔進漳河。屍體靠在橋柱上不移動。秦國的將領王猛（Wang Meng，人名）於是收斂並埋葬了他。麻襦所說的一柱殿就是指這件事。後來符堅（Fu Jian，人名）征討鄴城，慕容俊的兒子慕容暐（Murong Wei，人名）被符堅的大將郭神虎（Guo Shenhu，人名）所擒獲，這實際上是之前夢境的應驗。田融的《趙記》中記載，佛圖澄去世前幾年自己營建墳墓。佛圖澄既然知道墳墓一定會被打開，而且屍體不在其中，怎麼會預先建造呢？恐怕是田融的錯誤記載。佛圖澄，有的說是佛圖磴，有的說是佛圖橙，有的說是佛圖澄，都是因為梵語發音的不同罷了。 單道開二 單道開（Shan Daokai，人名）。姓孟，是敦煌人。從小就懷有隱居的想法。誦讀佛經四十多萬字。斷絕穀物，吃柏樹籽。柏樹籽難以得到，又服用松脂。後來服用細小的石子，一次吞下幾枚，幾天服用一次。有時多少吃些姜和花椒。這樣過了七年。後來不畏懼寒冷和暑熱，冬天溫暖夏天涼爽。晝夜不睡覺。與十個同學共同約定服食藥物。十年之後，有人死了，有人退出了，只有單道開始終堅持。阜陵太守派馬車迎接單道開，單道開推辭說自己能步行三百里路。一天早上到達山林，神仙有時顯現出奇異的形狀來試探他，單道開始終沒有懼怕的神色，用石頭...
【English Translation】 English version: His birthplace was more than ninety thousand li (unit of distance) away from Ye city. He abandoned his family and entered the Buddhist path at the age of one hundred and nine. He did not drink alcohol and did not eat after noon. He did nothing that was not prescribed by the precepts, and he had no desires or pursuits. Those who received his teachings and followed him on his travels often numbered in the hundreds. His disciples, both before and after, numbered almost ten thousand. In the prefectures and counties he traveled through, he established eight hundred and ninety-three Buddhist temples. No one surpassed him in the flourishing of the Dharma. Initially, Shi Hu (name of a person) placed the staff and bowl that Fotucheng (name of a person, meaning 'image of Buddha') used during his lifetime inside the coffin. Later, Ran Min (name of a person) usurped the throne and opened the coffin, finding only the bowl and staff, and no longer seeing the body. Some said that in the month Fotucheng died, someone saw him in the quicksand. Shi Hu suspected that he had not died and opened the coffin, not finding the body. Later, Murong Jun (name of a person) became emperor in Ye city, residing in Shi Hu's palace, and often dreamed of Shi Hu biting his arm, believing that Shi Hu was causing trouble. Therefore, he recruited people to search for Shi Hu's body, which was found in Dongming Hall. The body was stiff and not decayed. Murong Jun stepped on the body and cursed, 'Dead barbarian, how dare you frighten the living emperor! You built palaces, but were plotted against by your son, let alone others!' He whipped and humiliated the body, throwing it into the Zhang River. The body leaned against a bridge pillar and did not move. The Qin general Wang Meng (name of a person) then collected and buried him. The one-pillar hall mentioned by Ma Ru refers to this event. Later, Fu Jian (name of a person) conquered Ye city, and Murong Jun's son, Murong Wei (name of a person), was captured by Fu Jian's general Guo Shenhu (name of a person), which was actually a fulfillment of the previous dream. Tian Rong's 'Records of Zhao' states that Fotucheng built his own tomb several years before his death. Since Fotucheng knew that the tomb would definitely be opened and that the body would not be inside, how could he have built it in advance? It is probably a mistake in Tian Rong's record. Fotucheng is sometimes called Fotudeng, sometimes Fotucheng, and sometimes Fotucheng, all due to different pronunciations of the Sanskrit. Shan Daokai Two Shan Daokai (name of a person). His surname was Meng, and he was from Dunhuang. From a young age, he had the idea of living in seclusion. He recited more than four hundred thousand words of Buddhist scriptures. He abstained from grains and ate cypress seeds. As cypress seeds were difficult to obtain, he then consumed pine resin. Later, he consumed small stones, swallowing several at a time, once every few days. Sometimes he ate some ginger and pepper. He did this for seven years. Later, he was not afraid of cold and heat, being warm in winter and cool in summer. He did not sleep day or night. He and ten classmates made a pact to consume medicine together. After ten years, some died and some withdrew, but only Shan Daokai persisted. The prefect of Fuling sent a carriage to welcome Shan Daokai, but Shan Daokai declined, saying that he could walk three hundred li (unit of distance). One morning, he arrived at a mountain forest, and deities sometimes appeared in strange forms to test him, but Shan Daokai never showed any fear, using stones...
虎建武十二年從西平來。一日行七百里。至南安度一童子為沙彌。年十四。稟受教法行能及開。時太史奏虎云。有仙人星見。當有高士入境。虎普敕州郡。有異人令啟聞。其年冬十一月。秦州刺史上表送開。初止鄴城西法綝祠中。后徙臨漳昭德寺。于房內造重閣。高八九尺許。于上編菅為禪室。如十斛籮大。常坐其中。虎資給甚厚。開皆以惠施。時樂仙者多來咨問。開都不答。乃為說偈云。我矜一切苦。出家為利世。利世須學明。學明能斷惡。山遠糧粒難。作斯斷食計。非是求仙侶。幸勿相傳說。開能救眼疾。時秦公石韜就開治目。著藥小痛韜甚憚之。而終得其效。佛圖澄曰。此道士觀國興衰。若去者當有大災。至石虎太寧元年。開與弟子。南度許昌。虎子侄相殺鄴都大亂。至晉陞平三年。來之建業。俄而至南海。后入羅浮山。獨處茅茨蕭然物外。春秋百餘歲卒于山舍。敕弟子以尸置石穴中。弟子乃移之石室。有康泓者。昔在北間聞開弟子敘開昔在山中每有神仙去來。乃遙心敬挹。及后從役南海。親與相見。側席鉆仰。稟聞備至。乃為之傳贊曰。
蕭哉若人 飄然絕塵 外軌小乘 內暢空身 玄象暉曜 高步是臻 餐茹芝英 流浪巖津
晉興寧元年陳郡袁宏為南海太守。與弟穎叔及沙門支法
【現代漢語翻譯】 現代漢語譯本： 在虎建武十二年，開從西平來到。他一天能走七百里路。到達南安后，他為一個十四歲的童子剃度，使其成為沙彌（Śrāmaṇera，小乘出家男子）。這名沙彌天資聰穎，很快就掌握了教法，並且行為端正。當時，太史向石虎（Shi Hu）稟報說，有仙人星出現，預示著將有高士入境。石虎於是下令各州郡，如有奇異之人，立即上報。那年冬天十一月，秦州刺史將開的情況上報。開最初住在鄴城西邊的法綝祠中，後來搬到臨漳的昭德寺。他在房間里建造了一個重閣，高約八九尺。在閣上用菅草編織了一個禪室，大約有十斛籮筐那麼大。他經常坐在裡面。石虎給予他非常豐厚的資助，但開都用來惠施他人。當時，許多追求成仙的人前來請教，開都不回答。他只是為他們說偈語：『我憐憫一切眾生的苦難，出家是爲了利益世人。利益世人必須學明白事理，學明白事理才能斷除惡行。山裡路遠，糧食難以獲得，我才採取斷食的辦法。我不是爲了尋求成仙的同伴，希望你們不要到處傳說。』開能夠治療眼疾。當時，秦公石韜（Shi Tao）請開治療眼睛。塗上藥後有些疼痛，石韜非常害怕，但最終還是得到了療效。佛圖澄（Fotucheng）說：『這位道士能夠觀察國家的興衰，如果他離開，將會有大災難。』到了石虎太寧元年，開帶著弟子南下前往許昌。石虎的子侄互相殘殺，鄴都一片混亂。到了晉陞平三年，開來到建業。不久之後，他又去了南海，後來進入羅浮山。他獨自住在茅草屋裡，生活清貧，超然於世外。他活了一百多歲，最終在山捨去世。他囑咐弟子將他的屍體放在石穴中。弟子們於是將他移到石室裡。有個叫康泓（Kang Hong）的人，以前在北方時聽說開的弟子講述開過去在山中時常有神仙來往的事情，於是遙寄敬意。後來他在南海服役，親自見到了開，非常敬佩他，向他請教了很多事情。於是他為開寫了傳贊： 『多麼高尚的人啊，飄然脫離塵世，外表遵循小乘教義，內心通達空性。他的光輝如同玄象般閃耀，他的高尚品德達到了極致。他以芝草為食，在山巖間自由自在地生活。』 晉興寧元年，陳郡的袁宏（Yuan Hong）擔任南海太守，與他的弟弟袁穎叔（Yuan Yingshu）以及沙門支法
【English Translation】 English version: In the twelfth year of Jianwu during Shi Hu's reign, Kai came from Xiping. He could travel seven hundred li (approximately 350 kilometers) in a day. Upon arriving in Nan'an, he ordained a boy of fourteen as a Śrāmaṇera (novice monk). The boy was intelligent and quickly grasped the teachings and demonstrated proper conduct. At that time, the court astrologer reported to Shi Hu that a 'celestial star' had appeared, indicating the arrival of a distinguished person. Shi Hu then ordered all prefectures and counties to report any extraordinary individuals. In the eleventh month of that year, the governor of Qinzhou submitted a report about Kai. Initially, Kai resided in the Faxun Shrine west of Ye City, later moving to Zhaode Temple in Linzhang. He built a double-layered loft in his room, about eight or nine chi (approximately 2.4-2.7 meters) high. On top of the loft, he wove a meditation chamber out of cogon grass, about the size of a ten-hu (a unit of volume) basket. He often sat inside it. Shi Hu provided him with generous support, but Kai used it all for charitable purposes. At that time, many who sought immortality came to consult him, but Kai never answered. Instead, he would recite a gatha (verse): 'I pity all suffering, I left home to benefit the world. To benefit the world, one must understand clearly, To understand clearly, one can cut off evil. The mountains are far, and grain is difficult to obtain, So I make this fasting plan. I am not seeking immortal companions, I hope you will not spread rumors.' Kai was able to cure eye diseases. At that time, Duke Shi Tao of Qin asked Kai to treat his eyes. The medicine caused a slight pain, which Tao greatly feared, but ultimately it was effective. Fotucheng said, 'This Daoist can observe the rise and fall of the country. If he leaves, there will be a great disaster.' In the first year of Taining during Shi Hu's reign, Kai and his disciples traveled south to Xuchang. Shi Hu's sons and nephews killed each other, and the capital of Ye was in great chaos. In the third year of Shengping during the Jin Dynasty, Kai came to Jianye. Soon after, he went to the South Sea (Nanhai), and later entered Mount Luofu. He lived alone in a thatched hut, simple and detached from the world. He lived for over a hundred years and eventually died in the mountain hut. He instructed his disciples to place his body in a stone cave. The disciples then moved him to a stone chamber. There was a man named Kang Hong, who had heard Kai's disciples in the north recount how immortals often came and went when Kai was in the mountains. He remotely paid his respects. Later, while serving in the South Sea, he personally met Kai and greatly admired him, asking him many questions. He then wrote a eulogy for Kai: 'How noble is this man, Floating and detached from the world, Outwardly following the Hinayana (Small Vehicle), Inwardly understanding emptiness. His radiance shines like the celestial phenomena, His noble steps have reached the ultimate. He eats sesame and herbs, Wandering freely among the rocks and streams.' In the first year of Xingning during the Jin Dynasty, Yuan Hong of Chen Commandery served as the governor of the South Sea, along with his younger brother Yuan Yingshu and the śramaṇa Zhi Fa
防共登羅浮山。至石室口。見開形骸。及香火瓦器猶存。宏曰。法師業行殊群正當如蟬蛻耳。乃為贊曰。
物俊招奇 德不孤立 遼遼幽人 望巖凱入 飄飄靈仙 茲焉游集 遺屣在林 千載一襲
后沙門僧景道漸。並欲登羅浮。竟不至頂。
竺佛調三
竺佛調者。未詳氏族。或雲天竺人。事佛圖澄為師。住常山寺積年。業尚純樸不表飾言。時咸以此高之。常山有奉法者兄弟二人。居去寺百里。兄婦疾篤。載至寺側以近醫藥。兄既奉調為師。朝晝常在寺中諮詢行道。異日調忽往其家。弟具問嫂所苦。並審兄安否。調曰。病者粗可卿兄如常。調去後弟亦策馬繼往。言及調旦來。兄驚曰。和上旦初不出寺。汝何容見。兄弟爭以問調。調笑而不答。咸共異焉。調或獨入山。一年半歲赍乾飯數升。還恒有餘。有人嘗隨調山行數十里。天暮大雪。調入石穴虎窟中宿。虎還共臥窟前。調謂虎曰。我奪汝處有愧如何。虎乃弭耳下山。從者駭懼。調后自克亡日。遠近皆至。悉與語曰。天地長久尚有崩壞。豈況人物而求永存。若能蕩除三垢專心真凈。形數雖乖而必同。契眾咸流涕固請。調曰。死生命也。其可請乎。調乃還房端坐。以衣矇頭奄然而卒。后數年調白衣弟子八人入西山伐木。忽見調在高
【現代漢語翻譯】 現代漢語譯本： 防共登上了羅浮山（Luofu Mountain）。到達石室口，看見開裂的形骸，以及香火瓦器仍然存在。防共說：『法師的行業與眾人不同，正應當像蟬蛻一樣。』於是為他讚頌道：
『物之俊傑招引奇異，有道德的人不會孤立。多麼遼闊啊，隱居的人，仰望巖石高興地進入。多麼飄逸啊，神仙，在這裡遊玩聚集。遺留的足跡在樹林中，千年之後還能被尋覓。』
後來沙門僧人景道漸，也想登上羅浮山，最終沒有到達山頂。
竺佛調（Zhú Fótiáo）
竺佛調，不清楚他的氏族。有人說是天竺（India）人，以佛圖澄（Fótúchéng）為師，住在常山寺（Chángshān Temple）多年。他的事業崇尚純樸，不以言語來裝飾自己，當時的人都因此而敬重他。常山有信奉佛法的兄弟二人，住在距離寺廟一百里的地方。哥哥的妻子病得很重，被用車載到寺廟旁邊，以便就近醫治。哥哥已經奉竺佛調為師，早晚常常在寺中請教修行的方法。有一天，竺佛調忽然前往他家。弟弟詳細詢問嫂子的病情，並詢問哥哥是否安好。竺佛調說：『病人大概還可以，你的哥哥一切如常。』竺佛調離開后，弟弟也騎馬跟了上去。當提到竺佛調早上來過時，哥哥驚訝地說：『和尚早上根本沒有出寺廟，你怎麼可能見到他？』兄弟二人爭論著去問竺佛調，竺佛調笑著沒有回答，大家都覺得這件事很奇異。竺佛調有時獨自入山，一年半載帶著幾升乾飯，回來時常常還有剩餘。有人曾經跟隨竺佛調在山中行走數十里，天色已晚，下起了大雪。竺佛調進入石穴虎窟中住宿，老虎回來后一起臥在窟前。竺佛調對老虎說：『我奪取了你的地方，心中感到慚愧，該怎麼辦呢？』老虎於是垂下耳朵下了山。跟隨的人感到害怕。竺佛調後來自己確定了去世的日期，遠近的人都趕來。他全部告訴他們說：『天地長久尚且有崩壞的時候，何況是人和物，怎麼能求得永遠存在呢？如果能夠盪滌清除貪慾、嗔恚、愚癡這三垢，專心致志于真誠清凈，形體和數量雖然不同，但必定會達到相同的境界。』眾人哭泣著堅決請求他住世，竺佛調說：『死亡是生命的一部分，怎麼可以請求呢？』竺佛調於是回到房間端坐，用衣服矇住頭，安然而去世。過了幾年，竺佛調的八個在家弟子進入西山砍伐木材，忽然看見竺佛調在高處
【English Translation】 English version: Fáng Gòng ascended Luofu Mountain. Arriving at the Stone Chamber Mouth, he saw the opened remains and the still-existing incense, fire tiles, and vessels. Fáng Gòng said, 'The Dharma Master's practice is distinct from the masses; he should be like a cicada shedding its skin.' Thus, he praised him, saying:
'Outstanding talents attract wonders; virtue is never solitary. How vast, the recluse, gazing at the rocks, joyfully enters. How ethereal, the divine immortals, gathering and playing here. The abandoned footprints remain in the forest, to be sought after a thousand years later.'
Later, the śrāmaṇa (monk) Sēng Jǐngdào also desired to ascend Luofu Mountain but ultimately did not reach the summit.
Zhú Fótiáo
Zhú Fótiáo, his clan is unknown. Some say he was from India, taking Fótúchéng as his teacher, and residing at Chángshān Temple for many years. His practice valued simplicity and did not adorn itself with words. People at the time respected him for this. In Chángshān, there were two brothers who were devotees of the Dharma, living a hundred li (Chinese mile) away from the temple. The elder brother's wife was seriously ill and was brought by cart to the temple to be near medical care. The elder brother had already taken Zhú Fótiáo as his teacher, and he would often consult him about the path of practice in the temple, morning and night. One day, Zhú Fótiáo suddenly went to their home. The younger brother inquired in detail about his sister-in-law's illness and asked if his brother was well. Zhú Fótiáo said, 'The patient is roughly okay; your brother is as usual.' After Zhú Fótiáo left, the younger brother also followed on horseback. When he mentioned that Zhú Fótiáo had come in the morning, the elder brother was surprised and said, 'The monk did not leave the temple at all this morning; how could you have seen him?' The brothers argued and went to ask Zhú Fótiáo. Zhú Fótiáo smiled and did not answer, and everyone found this strange. Zhú Fótiáo sometimes went into the mountains alone, taking only a few liters of dried rice for a year or half a year, and there would often be some left when he returned. Someone once followed Zhú Fótiáo for dozens of li in the mountains. As night fell, heavy snow began to fall. Zhú Fótiáo entered a stone cave, a tiger's den, to spend the night. The tiger returned and lay down in front of the cave together. Zhú Fótiáo said to the tiger, 'I have taken your place; I feel ashamed. What should I do?' The tiger then lowered its ears and went down the mountain. The follower was terrified. Zhú Fótiáo later determined the date of his death himself, and people from far and near came. He told them all, 'Even the heavens and earth, which are long-lasting, will eventually collapse. How much more so for people and things; how can one seek eternal existence? If one can wash away the three poisons (greed, hatred, and delusion) and focus one's mind on true purity, although forms and numbers may differ, they will surely reach the same state.' The crowd wept and earnestly begged him to stay in the world. Zhú Fótiáo said, 'Death is part of life; how can one beg for it?' Zhú Fótiáo then returned to his room, sat upright, covered his head with a cloth, and passed away peacefully. Several years later, eight lay disciples of Zhú Fótiáo entered the Western Mountains to cut wood and suddenly saw Zhú Fótiáo high up
巖上。衣服鮮明姿儀暢悅。皆驚喜作禮。和上尚在耶。調曰。吾常在耳。具問知舊可否。良久乃去。八人便舍事還家。向諸同法者說。眾無以驗之。共發冢開棺不復見尸。唯衣履在焉。有記云。此竺佛調譯出法鏡經及十慧等。案釋道安經錄云。漢靈帝光和中有沙門嚴佛調。共安玄都尉譯出法鏡經及十慧等。語在譯經傳。而此中佛調乃東晉中代。時人見名字是同便謂為一謬矣。
耆域四
耆域者。天竺人也。周流華戎靡有常所。而倜儻神奇任性忽俗。跡行不恒。時人莫之能測。自發天竺至於扶南。經諸海濱爰及交廣。並有靈異。既達襄陽欲寄載過江。船人見梵沙門衣服弊陋。輕而不載船達北岸域亦已度。前行見兩虎。虎弭耳掉尾。域以手摩其頭。虎下道而去。兩岸見者隨從成群。以晉惠之末至於洛陽。諸道人悉為作禮。域胡跪晏然不動容色。時或告人以前身所更。謂支法淵從牛中來。竺法興從人中來。又譏諸眾僧。謂衣服華麗不應素法。見洛陽宮城云。彷彿似忉利天宮。但自然之與人事不同耳。域謂沙門耆阇蜜曰。匠此宮者從忉利天來。成便還天上矣。屋脊瓦下應有千五百作器。時咸云。昔聞此匠實以作器著瓦下。又云。宮成之後尋被害焉。時衡陽太守南陽滕永文在洛寄住滿水寺。得病經年不差。兩腳攣屈
【現代漢語翻譯】 現代漢語譯本：在巖石上，（八個人）看見（佛調）衣服鮮艷，姿態舒暢喜悅，都驚喜地向他行禮，問道：『和尚還在嗎？』佛調回答說：『我一直都在。』（八個人）詳細地詢問了以前認識的人的情況，過了很久才離開。這八個人便放棄了（修道的）事情，回家了，並向其他的同修們說了這件事。大家無法驗證這件事的真偽，於是共同挖掘墳墓，打開棺材，卻再也見不到屍體，只有衣服和鞋子還在。有記載說，這位竺佛調翻譯出了《法鏡經》和《十慧經》等。根據釋道安的經錄記載，漢靈帝光和年間，有沙門嚴佛調與安玄都尉共同翻譯出了《法鏡經》和《十慧經》等，這些話記載在《譯經傳》中。而這裡的佛調是東晉中期的人物，當時的人們因為名字相同，就認為是同一個人，這是錯誤的。
耆域四
耆域（Qiyu）是天竺（Tianzhú，印度古稱）人。他周遊華夏和戎狄（指中國古代北方民族），沒有固定的住所。他灑脫不羈，行為神奇，任性而為，不拘泥於世俗。他的行蹤不定，當時的人們無法預測。他從天竺出發，到達扶南（Funan，東南亞古國），經過各個海濱，到達交州和廣州一帶，都有靈異的事蹟。他到達襄陽（Xiangyang）后，想要搭船過江。船伕看到他是梵僧（指來自印度的僧侶），衣服破舊，輕視他而不讓他上船。船到達北岸后，耆域也已經過去了。他往前走，看見兩隻老虎。老虎收起耳朵，搖著尾巴。耆域用手撫摸它們的頭，老虎便讓開道路離開了。兩岸看見的人們跟隨他，聚整合群。晉惠帝末年，他到達洛陽（Luoyang）。各位道人都向他行禮，耆域卻胡跪著，安然不動，面不改色。他有時會告訴別人前世的經歷，說支法淵（Zhī Fǎyuān）是從牛轉世來的，竺法興（Zhú Fǎxīng）是從人轉世來的。他還譏諷各位僧侶，說他們衣服華麗，不應該符合樸素的佛法。他看見洛陽的宮城，說：『（這宮殿）彷彿像忉利天宮（Trāyastriṃśa，佛教中的欲界六天之一），只是自然形成的和人為建造的不同罷了。』耆域對沙門耆阇蜜（Qíshémì）說：『建造這座宮殿的工匠是從忉利天來的，（宮殿）建成后就返回天上去了。屋脊瓦片下應該有一千五百件工具。』當時的人們都說：『以前聽說這位工匠確實把工具放在瓦片下。』又有人說：『宮殿建成之後，（這位工匠）隨即被害了。』當時，衡陽（Héngyáng）太守南陽（Nányáng）人滕永文（Téng Yǒngwén）在洛陽寄住在滿水寺（Mǎnshuǐ Sì），得病多年沒有好轉，兩腳都攣縮了。
【English Translation】 English version: On the rock, (the eight people) saw (Fotudiao) with bright clothes and a cheerful demeanor. They were all pleasantly surprised and bowed to him, asking, 'Is the monk still here?' Fotudiao replied, 'I am always here.' (The eight people) inquired in detail about the situation of the people they knew before, and left after a long time. These eight people then gave up (the matter of cultivation) and returned home, and told the other fellow practitioners about it. Everyone could not verify the authenticity of this matter, so they jointly dug the grave and opened the coffin, but they could no longer see the body, only the clothes and shoes were still there. There is a record saying that this Zhu Fotudiao translated the 'Fajing Sutra' and the 'Ten Wisdom Sutra', etc. According to Shi Daoan's sutra record, during the Guanghe period of Emperor Ling of the Han Dynasty, the Shamen Yan Fotudiao and An Xuan Duwei jointly translated the 'Fajing Sutra' and the 'Ten Wisdom Sutra', etc. These words are recorded in the 'Biography of Sutra Translation'. However, the Fotudiao here is a figure from the middle of the Eastern Jin Dynasty. People at that time mistakenly thought they were the same person because they had the same name, which is wrong.
Qiyu Four
Qiyu (Qiyu) was a native of Tianzhu (Tianzhú, ancient name for India). He traveled around Huaxia and Rongdi (referring to ancient northern ethnic groups in China), without a fixed residence. He was unrestrained, his behavior was magical, he was willful, and he was not bound by worldly customs. His whereabouts were uncertain, and people at that time could not predict them. He started from Tianzhu and arrived in Funan (Funan, an ancient country in Southeast Asia), passed through various seashores, and arrived in the Jiaozhou and Guangzhou areas, where there were miraculous deeds. After arriving in Xiangyang (Xiangyang), he wanted to take a boat across the river. The boatman saw that he was a Brahmin monk (referring to monks from India) with tattered clothes, and despised him and did not let him board the boat. After the boat reached the north bank, Qiyu had already passed. He walked forward and saw two tigers. The tigers retracted their ears and wagged their tails. Qiyu stroked their heads with his hands, and the tigers made way and left. The people who saw it on both sides followed him and gathered into groups. At the end of Emperor Hui of Jin, he arrived in Luoyang (Luoyang). All the Taoists bowed to him, but Qiyu knelt down with one knee, calmly and without changing his expression. He would sometimes tell others about his past lives, saying that Zhi Fayuan (Zhī Fǎyuān) was reincarnated from a cow, and Zhu Faxing (Zhú Fǎxīng) was reincarnated from a human. He also ridiculed the monks, saying that their clothes were gorgeous and should not conform to the simple Dharma. He saw the palace city of Luoyang and said, '(This palace) seems like the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism), but the naturally formed and the man-made are different.' Qiyu said to the Shamen Qishemi (Qíshémì): 'The craftsman who built this palace came from the Trāyastriṃśa Heaven, and after (the palace) was built, he returned to heaven. There should be fifteen hundred tools under the roof tiles.' People at that time said, 'I heard before that this craftsman did put tools under the tiles.' Someone also said, 'After the palace was built, (this craftsman) was immediately killed.' At that time, Teng Yongwen (Téng Yǒngwén) from Nanyang (Nányáng), the prefect of Hengyang (Héngyáng), was living in Manshui Temple (Mǎnshuǐ Sì) in Luoyang. He had been ill for many years without getting better, and both of his feet were contracted.
不能起行。域往看之曰。君欲得病疾差不。因取凈水一杯楊柳一枝。便以楊柳拂水。舉手向永文而咒。如此者三。因以手搦永文兩膝令起。即起行步如故。此寺中有思惟樹數十株枯死。域問永文此樹死來幾時。永文曰。積年矣。域即向樹咒如咒永文法。樹尋荑發扶疏榮茂。尚方暑中。有一人病癥將死。域以應器著病者腹上。白布通覆之。咒愿數千言。即有臭氣薰徹一屋。病者曰。我活矣。域令人舉布。應器中有若垽淤泥者數升。臭不可近。病者遂活。洛陽兵亂辭還天竺。洛中沙門竺法行者。高足僧也。時人方之樂令。因請域曰。上人既得道之僧。愿留一言以為永誡。域曰。可普會眾人也。眾既集。域升高座曰。守口攝身意。慎莫犯眾惡。修行一切善。如是得度世。言訖便禪默。行重請曰。愿上人當授所未聞。如斯偈義八歲童子亦已諳誦。非所望于得道人也。域笑曰。八歲雖誦百歲不行。誦之何益。人皆知敬得道者。不知行之自得道。悲夫。吾言雖少行者益多也。於是辭去。數百人各請域中食。域皆許往。明旦五百舍皆有一域。始謂獨過。后相仇問方知分身降焉。既發諸道人送至河南城。域徐行追者不及。域乃以杖畫地曰。於斯別矣。其日有從長安來者。見域在彼寺中。又賈客胡濕登者。即於是日將暮。逢域于流沙。計
已行九千餘里。既還西域。不知所終。
高僧傳卷第九(神異上) 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第十(神異下)
梁會稽嘉祥寺沙門釋慧皎撰揵陀勒一訶羅竭二竺法慧三安慧則四涉公五釋曇霍六史宗七杯度八釋曇始九釋法朗十邵碩十一釋慧安十二釋法匱十三釋僧慧十四釋慧通十五釋保志十六
揵陀勒者。本西域人。來至洛陽積年。眾雖敬其風操。而終莫能測。后謂眾僧曰洛東南有槃鴟山。山有古寺廟處。基墌猶存。可共修立。眾未之信。試逐檢視。入山到一處。四面平坦。勒示云。此即寺基也。即掘之果得寺下石基。后示講堂僧房處。如言皆驗。眾咸驚歎。因共修立。以勒為寺主。寺去洛城一百餘里。朝朝至洛陽諸寺赴中。暮輒乞油一缽還寺然燈。以此為常。未曾違失。有人健行欲隨勒觀其遲疾。奔馳流汗恒苦不及。勒令執袈裟角。唯聞厲風之響。不復覺倦。須臾至寺。勒后不知所終。
訶羅竭者。本樊陽人。少出家。誦經二百萬言。性虛玄守戒節。善舉厝美容色。多行頭陀獨宿山野。晉武帝太康九年暫至洛陽。時疫疾甚流。死者相繼。竭為咒治。十差八九。至晉惠帝元康元年。乃西入止婁至山石室中坐禪。此室去水既遠。時人慾為開澗。竭曰。不
【現代漢語翻譯】 已行走了九千多里路。之後返回西域（泛指古代中國西部地區），不知最終去向。
《高僧傳》卷第九（神異上） 《大正藏》第50冊 No. 2059 《高僧傳》
《高僧傳》卷第十（神異下）
梁朝會稽嘉祥寺沙門釋慧皎撰寫：揵陀勒（音譯名，含義不詳），訶羅竭（音譯名，含義不詳），竺法慧（人名，姓竺名法慧），安慧則（人名，姓安名慧則），涉公（人名，法號或俗名），釋曇霍（人名，姓釋名曇霍），史宗（人名，姓史名宗），杯度（人名，法號），釋曇始（人名，姓釋名曇始），釋法朗（人名，姓釋名法朗），邵碩（人名，姓邵名碩），釋慧安（人名，姓釋名慧安），釋法匱（人名，姓釋名法匱），釋僧慧（人名，姓釋名僧慧），釋慧通（人名，姓釋名慧通），釋保志（人名，法號）。
揵陀勒（音譯名，含義不詳）是西域（泛指古代中國西部地區）人。來到洛陽多年。人們雖然敬重他的風度和操守，但始終無法測度他的深淺。後來他對眾僧說：『洛陽東南有座槃鴟山（地名，含義不詳），山上有座古寺廟的遺址，地基還存在，可以一起去修復建立。』眾僧不相信。試著前去檢視，進入山中到達一處地方，四面平坦。揵陀勒（音譯名，含義不詳）指著說：『這裡就是寺廟的地基。』隨即挖掘，果然得到了寺廟下面的石基。後來又指示講堂和僧房的位置，都如他所說的那樣應驗。眾人都驚歎不已。於是共同修復建立寺廟，推舉揵陀勒（音譯名，含義不詳）為寺主。寺廟距離洛陽城一百多里。他每天早晨都到洛陽各寺廟去應齋，傍晚就乞討一缽油返回寺廟點燈，以此為常，從未違背。有人健步如飛，想跟隨揵陀勒（音譯名，含義不詳）觀察他的速度，結果跑得滿身大汗也趕不上。揵陀勒（音譯名，含義不詳）讓他抓住袈裟的角，只聽到呼呼的風聲，不再感到疲倦。一會兒就到了寺廟。之後，揵陀勒（音譯名，含義不詳）的去向就無人知曉了。
訶羅竭（音譯名，含義不詳）原本是樊陽人。年少時出家，誦讀了二百萬字的經文。性格虛靜玄遠，遵守戒律，舉止美好，容貌出衆。經常進行頭陀苦行，獨自在山野住宿。晉武帝太康九年，曾到洛陽。當時瘟疫流行，死人相繼不斷。訶羅竭（音譯名，含義不詳）為人們唸咒治療，十個病人能好轉八九個。到了晉惠帝元康元年，就向西進入婁至山（地名，含義不詳）的石室中坐禪。這個石室距離水源很遠，當時人們想為他開鑿水渠。訶羅竭（音譯名，含義不詳）說：『不』
【English Translation】 He had traveled more than nine thousand li. After returning to the Western Regions (a general term for areas west of ancient China), his whereabouts became unknown.
《Biographies of Eminent Monks》 Volume 9 (Supernatural Abilities, Part 1) 《Taisho Tripitaka》 Volume 50 No. 2059 《Biographies of Eminent Monks》
《Biographies of Eminent Monks》 Volume 10 (Supernatural Abilities, Part 2)
Compiled by Śramaṇa Shi Huijiao of Jiaxiang Temple in Kuaiji, Liang Dynasty: Jiantuole (transliteration, meaning unknown), Helajie (transliteration, meaning unknown), Zhu Fahui (personal name, surname Zhu, given name Fahui), An Huize (personal name, surname An, given name Huize), Shegong (personal name, Dharma name or secular name), Shi Tanhuo (personal name, surname Shi, given name Tanhuo), Shi Zong (personal name, surname Shi, given name Zong), Beidu (personal name, Dharma name), Shi Tanshi (personal name, surname Shi, given name Tanshi), Shi Falang (personal name, surname Shi, given name Falang), Shao Shuo (personal name, surname Shao, given name Shuo), Shi Huian (personal name, surname Shi, given name Huian), Shi Fakui (personal name, surname Shi, given name Fakui), Shi Senghui (personal name, surname Shi, given name Senghui), Shi Huitong (personal name, surname Shi, given name Huitong), Shi Baozhi (personal name, Dharma name).
Jiantuole (transliteration, meaning unknown) was originally from the Western Regions (a general term for areas west of ancient China). He came to Luoyang and stayed for many years. Although people respected his demeanor and integrity, they could never fathom his depth. Later, he said to the monks: 'Southeast of Luoyang is Panchi Mountain (place name, meaning unknown). There is an ancient temple site on the mountain, and the foundation still exists. We can rebuild it together.' The monks did not believe him. They tried to inspect the area and arrived at a flat place on the mountain. Jiantuole (transliteration, meaning unknown) pointed and said: 'This is the temple foundation.' They dug and indeed found the stone foundation of the temple. Later, he pointed out the locations of the lecture hall and monks' quarters, and everything was as he said. Everyone was amazed. So they rebuilt the temple together and elected Jiantuole (transliteration, meaning unknown) as the abbot. The temple was more than a hundred li away from Luoyang city. Every morning, he would go to various temples in Luoyang for the midday meal, and in the evening, he would beg for a bowl of oil to return to the temple to light the lamps. He did this regularly and never failed. Someone with strong legs wanted to follow Jiantuole (transliteration, meaning unknown) to observe his speed, but he ran and sweated and could not keep up. Jiantuole (transliteration, meaning unknown) told him to hold the corner of his kasaya (robe). He only heard the sound of the wind and no longer felt tired. In a short while, they arrived at the temple. After that, Jiantuole's (transliteration, meaning unknown) whereabouts became unknown.
Helajie (transliteration, meaning unknown) was originally from Fanyang. He became a monk at a young age and recited two million words of scriptures. He was of a quiet and profound nature, observed the precepts, and had a beautiful demeanor and appearance. He often practiced dhuta (ascetic practices) and slept alone in the mountains and fields. In the ninth year of the Taikang era of Emperor Wu of the Jin Dynasty, he temporarily went to Luoyang. At that time, there was a severe epidemic, and people were dying one after another. Helajie (transliteration, meaning unknown) chanted mantras to heal people, and eight or nine out of ten recovered. In the first year of the Yuankang era of Emperor Hui of the Jin Dynasty, he went west to Louzhi Mountain (place name, meaning unknown) and sat in meditation in a stone chamber. This chamber was far from water, and people wanted to dig a canal for him. Helajie (transliteration, meaning unknown) said: 'No.'
假相勞。乃自起以左腳蹍室西石壁。壁陷沒指。既拔足水從中出。清香軟美四時不絕。來飲者皆止飢渴除疾病。至元康八年端坐從化。弟子依西國法阇維之。焚燎累日而尸猶坐火中水不灰燼。乃移還石室內。后西域人竺定。字安世。晉咸和中往其國。親自觀視尸儼然平坐已三十餘年。定后至京傳之道俗。
竺法慧。本關中人。方直有戒行。入嵩高山事浮圖密為師。晉康帝建元元年。至襄陽止羊叔子寺。不受別請。每乞食輒赍繩床。自隨於閑曠之路則施之而坐。時或遇雨以油帔自覆。雨止唯見繩床。不知慧所在。訊問未息慧已在床。每語弟子法照曰。汝過去時折一雞腳其殃尋至。俄而照為人所擲。腳遂永疾。后語弟子云。新野有一老公當命過。吾欲度之。仍行於畦畔之間。果見一公將牛耕田。慧從公乞牛。公不與。慧前自捉牛鼻。公懼其異遂以施之。慧牽牛咒愿。七步而反以牛還公。公少日而亡。后征西庾稚恭鎮襄陽。既素不奉法。聞慧有非常之跡甚嫉之。慧預告弟子曰。吾宿對尋至。誡勸眷屬令勤修福善。爾後二日果收而刑之。春秋五十八矣。臨死語眾人云。吾死後三日天當暴雨。至期果洪注城門水深一丈。居民漂沒多有死者。時有范材者。巴西閬中人。初為沙門賣卜于河東市。徒跣弊衣冬夏一服。言事亦頗時
【現代漢語翻譯】 現代漢語譯本：假相勞（姓名，具體含義未知）。他自己站起來，用左腳踩踏房間西邊的石壁。石壁陷落，留下腳印。他拔出腳后，水中涌出，水質清澈芬芳，味道甘美，四季不絕。前來飲用的人都止住了飢渴，消除了疾病。到了元康八年，他端坐著圓寂。弟子們按照西域的習俗，用阇維（火葬）之法處理他的遺體。焚燒了多日，他的屍體仍然坐在火中，水也無法使之灰燼。於是將遺體移回石室內。後來，西域人竺定（姓名），字安世，晉朝咸和年間前往該國，親自觀看，屍體仍然端正地坐著，已經三十多年了。竺定後來到了京城，向僧俗傳揚此事。 竺法慧（姓名），原本是關中人。為人正直，嚴守戒律。進入嵩高山，秘密地侍奉浮圖密（姓名，可能是老師）。晉康帝建元元年，到達襄陽，住在羊叔子寺。不接受其他的邀請。每次乞食都帶著繩床，自己在空曠的道路上就放下繩床坐下。有時遇到下雨，就用油布覆蓋自己。雨停后，只能看到繩床，不知道竺法慧在哪裡。詢問還沒有停止，竺法慧已經在繩床上了。他經常對弟子法照說：『你過去曾經摺斷一隻雞的腳，它的災禍很快就會到來。』不久，法照被人扔擲，腳因此永遠殘疾。後來，他對弟子們說，『新野有一個老翁將要去世，我想度化他。』於是走在田埂之間。果然看到一個老翁牽著牛在耕田。竺法慧向老翁乞討牛。老翁不給。竺法慧上前自己抓住牛鼻子。老翁害怕他有奇異之處，於是把牛施捨給他。竺法慧牽著牛，唸誦咒語，走了七步，又把牛還給老翁。老翁不久就去世了。後來，征西將軍庾稚恭鎮守襄陽。他一向不信奉佛法，聽說竺法慧有非常的跡象，非常嫉妒他。竺法慧預先告訴弟子們說：『我宿世的冤對很快就要來了。』告誡勸勉眷屬要勤修福善。此後兩天，果然被抓捕並處以刑罰。享年五十八歲。臨死時對眾人說：『我死後三天，天上將會下暴雨。』到了那天，果然洪水猛烈，城門的水深一丈，居民被淹沒，很多人死亡。當時有一個叫范材的人，是巴西閬中人。起初是沙門，在河東市賣卜。光著腳，穿著破舊的衣服，冬夏都是一套衣服。說話也很靈驗。
【English Translation】 English version: Jia Xiang Lao (name, specific meaning unknown). He rose and stepped on the western stone wall of the room with his left foot. The wall caved in, leaving a footprint. After he lifted his foot, water gushed out, clear, fragrant, and delicious, flowing continuously throughout the four seasons. Those who came to drink were relieved of hunger and thirst and cured of diseases. In the eighth year of Yuan Kang, he passed away peacefully in a seated posture. His disciples followed the custom of the Western Regions and cremated his body using the 'Dhajavi' (cremation) method. After burning for several days, his body remained seated in the fire, and the water could not turn it to ashes. So they moved the body back to the stone room. Later, a man from the Western Regions, Zhu Ding (name), styled An Shi, went to that country during the Xianhe period of the Jin Dynasty and personally observed the body, which was still sitting upright after more than thirty years. Zhu Ding later went to the capital and spread this story among monks and laypeople. Zhu Fa Hui (name) was originally from Guanzhong. He was upright and strictly observed the precepts. He entered Mount Song and secretly served Futu Mi (name, possibly a teacher). In the first year of Jian Yuan during the reign of Emperor Kang of the Jin Dynasty, he arrived in Xiangyang and stayed at Yang Shuzi Temple. He did not accept other invitations. Every time he begged for food, he carried a rope bed with him. He would set it up and sit on it in open areas. Sometimes when it rained, he would cover himself with an oilcloth. When the rain stopped, only the rope bed could be seen, and no one knew where Zhu Fa Hui was. Before people finished asking, Zhu Fa Hui was already on the rope bed. He often said to his disciple Fa Zhao, 'You broke a chicken's leg in the past, and the retribution will come soon.' Soon after, Fa Zhao was thrown by someone, and his leg became permanently disabled. Later, he said to his disciples, 'There is an old man in Xinye who is about to die, and I want to save him.' So he walked between the fields. He saw an old man plowing the field with an ox. Zhu Fa Hui begged the old man for the ox. The old man refused. Zhu Fa Hui stepped forward and grabbed the ox's nose himself. The old man, fearing his strangeness, gave the ox to him. Zhu Fa Hui led the ox, recited mantras, walked seven steps, and then returned the ox to the old man. The old man died a few days later. Later, General Yu Zhigong, who was in charge of the western expedition, was stationed in Xiangyang. He had never believed in Buddhism and was very jealous when he heard that Zhu Fa Hui had extraordinary signs. Zhu Fa Hui foretold to his disciples, 'My karmic debt from past lives is about to come.' He warned and encouraged his family to diligently cultivate blessings and do good deeds. Two days later, he was arrested and executed. He was fifty-eight years old. Before he died, he said to the crowd, 'Three days after my death, there will be a heavy rain.' On that day, there was indeed a great flood, and the water at the city gate was ten feet deep. Many residents were drowned. At that time, there was a man named Fan Cai, who was from Langzhong in Brazil. He was initially a Shamen (Buddhist monk) and sold divination in the Hedong market. He was barefoot, wore ragged clothes, and had only one set of clothes for both winter and summer. His predictions were often accurate.
有驗。后遂退道染俗。習張陵之教云。
安慧則。未詳氏族。少無恒性卓越異人而工正書善談吐。晉永嘉中天下疫病。則晝夜祈誠。愿天神降藥以愈萬民。一日出寺門見兩石形如甕。則疑是異物。取看之。果有神水在內。病者飲服莫不皆愈。后止洛陽大市寺。手自細書黃縑寫大品經一部。合為一卷。字如小豆。而分明可識。凡十餘本。以一本與汝南周仲智妻胡母氏供養。胡母過江赍經自隨。后為災火所延。倉卒不暇取經。悲泣懊惱。火息后乃于灰中得之。首軸顏色一無虧損。於時同見聞者莫不回邪改信。此經今在京師簡靖寺首尼處。時洛陽又有康慧持者。亦神異通靈云。
涉公者。西域人也。虛靖服氣不食五穀。日能行五百里。言未然之事。驗若指掌。以苻堅建元十二年至長安。能以秘咒咒下神龍。每旱堅常請之咒龍。俄而龍下缽中。天輒大雨。堅及群臣親就缽中觀之。咸嘆其異。堅奉為國神。士庶皆投身接足。自是無復炎旱之憂。至十六年十二月無疾而化。堅哭之甚慟。卒后七日堅以其神異。試開棺視之。不見屍骸所在。唯有殮被存焉。至十七年。自正月不雨至於六月。堅減膳撤懸以迎和氣。至七月降雨。堅謂中書朱肜曰。涉公若在朕豈燋心於雲漢若是哉。此公其大聖乎。肜曰。斯術幽遠。實亦曠古之
【現代漢語翻譯】 現代漢語譯本：
有靈驗。後來就退出了佛道，轉而信奉張陵的道教。
安慧則（An Hui Ze）：生平和家族不詳。從小就與衆不同，擅長書法，口才很好。晉朝永嘉年間，天下發生瘟疫，安慧則日夜虔誠祈禱，希望天神降下藥物來醫治百姓。一天，他走出寺門，看見兩個形狀像甕的石頭，懷疑是奇異之物，拿來看，果然裡面有神水。病人喝了之後，沒有不痊癒的。後來他住在洛陽大市寺，親手用小字在黃色的絹上抄寫了一部《大品經》，合訂成一卷，字像小豆一樣小，但卻清晰可辨。總共抄寫了十幾本，把其中一本送給汝南周仲智的妻子胡母氏供養。胡母氏過江時，把經書帶在身邊。後來遭遇火災，倉促之間來不及拿走經書，悲傷懊惱。火熄滅后，在灰燼中找到了經書，書的首軸顏色一點也沒有損壞。當時親眼所見和聽聞的人，沒有不改變邪見而信奉佛法的。這部經書現在在京師簡靖寺的首尼那裡。當時洛陽還有一位康慧持（Kang Hui Chi），也很神奇靈異。
涉公（She Gong）：是西域人。他清靜寡欲，服氣辟榖，每天能走五百里。說未發生的事情，應驗得就像看手掌一樣清楚。苻堅（Fu Jian）建元十二年到達長安。能用秘密的咒語召喚神龍。每逢乾旱，苻堅常常請他念咒召喚龍。不久，龍就降到缽中，天上隨即下起大雨。苻堅和群臣親自到缽中觀看，都感嘆他的神奇。苻堅把他奉為國家的神，百姓都跪拜親吻他的腳。從此沒有了旱災的憂慮。到十六年十二月，無疾而終。苻堅哭得非常悲痛。去世七天後，苻堅因為他的神異，試著打開棺材看，沒有看見屍體，只有殮尸的被子還在。到十七年，從正月開始不下雨，一直到六月。苻堅減少膳食，撤去懸掛的音樂，來迎接祥和之氣。到七月才下雨。苻堅對中書朱肜（Zhu Rong）說：『涉公如果還在，我怎麼會為旱情如此憂心呢？這位涉公真是大聖人啊！』朱肜說：『這種法術幽深玄遠，確實是曠古未有的。』
【English Translation】 English version:
It was efficacious. Later, he retreated from the Buddhist path and embraced secular life, following the teachings of Zhang Ling.
An Hui Ze: His clan and origins are unknown. From a young age, he was extraordinary, excelling in calligraphy and eloquent in speech. During the Yongjia era of the Jin Dynasty, when plagues afflicted the land, An Hui Ze prayed sincerely day and night, hoping that the heavenly deities would send medicine to heal the people. One day, he went out of the temple gate and saw two stones shaped like urns. Suspecting they were unusual objects, he examined them and found divine water inside. Those who were sick and drank it were all healed. Later, he stayed at the Great Market Temple in Luoyang. He personally wrote a copy of the 'Dapin Jing' (Mahaprajnaparamita Sutra) on yellow silk in small characters, bound into one volume. The characters were as small as beans, yet clearly discernible. He copied more than ten copies, giving one to the wife of Zhou Zhongzhi of Runan, Madam Humu, for offering. Madam Humu carried the sutra with her when she crossed the river. Later, she encountered a fire and, in haste, did not have time to retrieve the sutra, feeling sorrow and regret. After the fire subsided, she found the sutra in the ashes. The color of the first scroll was undamaged. Those who saw and heard of it at the time all changed their heretical views and embraced the faith. This sutra is now with the head nun at Jianjing Temple in the capital. At that time, there was also Kang Hui Chi in Luoyang, who was also miraculous and spiritually powerful.
She Gong: He was a man from the Western Regions. He practiced purity and abstained from grains, able to travel five hundred li a day. He spoke of things before they happened, and they proved true as if seeing the palm of his hand. He arrived in Chang'an in the twelfth year of Jianyuan under Fu Jian. He could use secret mantras to summon divine dragons. Whenever there was a drought, Fu Jian would often ask him to chant mantras to summon the dragon. Soon, the dragon would descend into a bowl, and heavy rain would fall from the sky. Fu Jian and his ministers personally went to the bowl to observe, all marveling at his wonder. Fu Jian revered him as the national deity, and the people prostrated themselves and kissed his feet. From then on, there was no more worry about drought. In the twelfth month of the sixteenth year, he passed away without illness. Fu Jian mourned him greatly. Seven days after his death, Fu Jian, because of his miraculous powers, tried to open the coffin to see, but he did not see the corpse, only the burial shroud remained. In the seventeenth year, it did not rain from the first month to June. Fu Jian reduced his meals and removed the suspended music to welcome harmonious air. It rained in July. Fu Jian said to Zhu Rong of the Central Secretariat, 'If She Gong were still here, how could I be so worried about the drought? This She Gong is truly a great sage!' Zhu Rong said, 'This art is profound and distant, truly unprecedented in ancient times.'
奇也。
釋曇霍者。未詳何許人。蔬食苦行。常居冢間樹下。專以神力化物。時河西鮮卑偷發利鹿孤。愆據西平。自稱為王。號年建和。建和二年十一月。霍從河南來至自西平。持一錫杖令人跪之云。此是波若眼。奉之可以得道。人遺其衣物受而輒投諸地。或放之河中。有頃衣自還本主。一無所污。行疾如風。力者追之。恒困不及。言人死生貴賤毫釐無爽。人或藏其錫杖。霍閉目少時。立知其處。並奇其神異終莫能測。然因之事佛者甚眾。鹿孤有弟耨檀。假署車騎。權傾偽國。性猜忌多所賊害。霍每謂檀曰。當修善行道為後世橋樑。檀曰。仆先世以來恭事天地名山大川。今一旦奉佛恐違先人之旨。公若能七日不食顏色如常。是為佛道神明。仆當奉之。乃使人幽守七日。而霍無飢渴之色。檀遣沙門智行密持餅遺霍。霍曰。吾嘗誰欺。欺國王耶。檀深奇之厚加敬仰。因此改信節殺興慈。國人既蒙其祐。咸稱曰大師。出入街巷百姓並迎為之禮。檀有女病甚篤。請霍救命。霍曰。死生有命。聖不能轉。吾豈能延壽。正可知早晚耳。檀固請之。時宮後門閉。霍曰。急開後門。及開則生。不及則死。檀命開之。不及而卒。至晉義熙三年耨檀為勃勃所破。涼土兵亂不知所之。
史宗者。不知何許人。常著麻衣或重之為納
【現代漢語翻譯】 現代漢語譯本：真是太神奇了！
釋曇霍（釋：尊稱；曇霍：人名）這個人，不知道是哪裡人。他吃素，過著艱苦的修行生活，經常住在墳地或樹下，專門用神通來感化世人。當時，河西的鮮卑族首領禿髮利鹿孤（禿髮：姓氏；利鹿孤：人名）背叛朝廷佔據了西平，自己稱王，年號為建和。建和二年十一月，曇霍從河南來到西平，拿著一根錫杖，讓人跪拜它，說：『這是般若（般若：梵語音譯，意為智慧）之眼，供奉它可以得道。』人們送給他的衣物，他接受后就扔在地上，或者扔到河裡，過一會兒，衣服自己回到原來的主人那裡，一點也沒有被污染。他行走像風一樣快，有力氣的人追趕他，總是追不上。他說人的生死貴賤，一點不差。有人藏了他的錫杖，曇霍閉上眼睛一會兒，立刻就知道錫杖在哪裡。人們都驚奇他的神奇，始終無法測度。然而，因此而信奉佛教的人很多。利鹿孤有個弟弟叫禿髮耨檀（禿髮：姓氏；耨檀：人名），被任命為車騎將軍，權力傾覆了偽政權。他生性多疑，殺害了很多人。曇霍經常對耨檀說：『應當修行善行，為後世做橋樑。』耨檀說：『我先世以來，一直恭敬地祭祀天地名山大川，現在一旦信奉佛教，恐怕違背了先人的旨意。您如果能七天不吃東西，臉色還像平常一樣，那就是佛道的神明，我才信奉它。』於是派人秘密地看守曇霍七天，而曇霍沒有飢餓的樣子。耨檀派沙門（沙門：出家修道的人）智行偷偷地送餅給曇霍，曇霍說：『我曾經欺騙過誰？是欺騙國王嗎？』耨檀深深地感到驚奇，更加敬重他，因此改變信仰，減少殺戮，興起慈悲。國家的人民都蒙受了他的恩澤，都稱他為大師。他出入街巷，百姓都迎接他，向他行禮。耨檀有個女兒病得很重，請曇霍救命。曇霍說：『生死有命，聖人也不能改變。我怎麼能延長壽命呢？只能知道早晚罷了。』耨檀堅決地請求他。當時宮殿的後門關著，曇霍說：『趕快打開後門，及時打開就能活，不及時打開就會死。』耨檀命令打開後門，但沒來得及打開，他的女兒就死了。到了晉義熙三年，耨檀被赫連勃勃（赫連：姓氏；勃勃：人名）打敗，涼州一帶兵荒馬亂，不知道曇霍去了哪裡。
史宗（史宗：人名）這個人，不知道是哪裡人，經常穿著麻布衣服，或者把麻布衣服重疊起來當衣服穿。
【English Translation】 English version: How wondrous!
The monk Shi Tanhuo (釋曇霍) (Shi: honorific title; Tanhuo: personal name), it is not known where he was from. He ate vegetarian food and practiced asceticism. He often lived among tombs or under trees, and specialized in transforming people with his spiritual powers. At that time, the Xianbei (鮮卑) chieftain Tuoba Lilugu (禿髮利鹿孤) (Tuoba: surname; Lilugu: personal name) of Hexi (河西) betrayed the court and occupied Xiping (西平), proclaiming himself king and establishing the reign year Jianhe (建和). In the eleventh month of the second year of Jianhe, Tanhuo came to Xiping from Henan (河南), holding a tin staff and instructing people to kneel before it, saying, 'This is the eye of Prajna (般若) (Sanskrit transliteration, meaning wisdom), and offering it can lead to enlightenment.' People gave him clothing and other items, which he accepted and then threw on the ground or into the river. After a while, the clothes would return to their original owners, completely unsoiled. He walked as fast as the wind, and those who were strong enough to chase him could never catch up. He spoke of people's birth, death, nobility, and baseness with perfect accuracy. Someone hid his tin staff, and Tanhuo closed his eyes for a moment and immediately knew where it was. People were amazed by his miraculous powers, which they could never fathom. As a result, many people came to believe in Buddhism. Lilugu had a younger brother named Tuoba Noutan (禿髮耨檀) (Tuoba: surname; Noutan: personal name), who was appointed General of Chariots and Cavalry and held sway over the false regime. He was suspicious by nature and harmed many people. Tanhuo often said to Noutan, 'You should cultivate good deeds and act as a bridge for future generations.' Noutan said, 'Since my ancestors, I have respectfully worshiped heaven, earth, famous mountains, and great rivers. Now, if I were to suddenly believe in Buddhism, I fear I would be violating the will of my ancestors. If you can go without food for seven days and your complexion remains as usual, then that would be the divine manifestation of the Buddha's way, and I will believe in it.' So he sent people to secretly watch Tanhuo for seven days, and Tanhuo showed no signs of hunger. Noutan sent the Shramana (沙門) (Buddhist monk) Zhixing (智行) to secretly deliver cakes to Tanhuo. Tanhuo said, 'Whom have I ever deceived? Am I deceiving the king?' Noutan was deeply amazed and showed him even greater respect, and as a result, he changed his beliefs, reduced killings, and promoted compassion. The people of the country benefited from his grace and all called him 'Great Master.' When he entered and exited the streets and alleys, the people all greeted him and paid him respects. Noutan had a daughter who was seriously ill and asked Tanhuo to save her life. Tanhuo said, 'Life and death are determined by fate, and even sages cannot change it. How can I extend her life? I can only know when it will end.' Noutan pleaded with him insistently. At that time, the palace's back gate was closed. Tanhuo said, 'Quickly open the back gate. If you open it in time, she will live; if you don't open it in time, she will die.' Noutan ordered the back gate to be opened, but before it could be opened, his daughter died. In the third year of the Yixi (義熙) era of the Jin Dynasty (晉), Noutan was defeated by Helian Bobo (赫連勃勃) (Helian: surname; Bobo: personal name), and the Liang (涼) region was in chaos due to war. It is not known where Tanhuo went.
Shi Zong (史宗) (Shi Zong: personal name), it is not known where he was from, often wore hemp clothing or layered it to serve as clothes.
。故世號麻衣道士。身多瘡疥性調不恒。常在廣陵白土𡍖賃𡍖。謳唱引䋏以自欣暢。得直隨以施人。棲憩無定所。或隱或顯。時高平檀祇為江都令。聞而召來應對。機捷無所拘滯。博達稽古辯說玄儒。乃賦詩一首曰。有欲苦不足。無慾亦無憂。未若清虛者帶索被玄裘。浮游一世間。泛若不繫舟。方當畢塵累。棲志且山丘。檀祇知非常人。遣還所在。遺布三十匹悉以乞人。後有一道人。不知姓名。常赍一杖一箱自隨。嘗逼暮來。詣海鹽令云。欲數日行。暫倩一人可見給不。令曰。隨意取之。乃選取守鵝鴨小兒形服最醜者將去。倏忽之間至一山上。山上有屋。屋中有三道人。相見欣然共語。小兒不解。至中困道人為小兒就主人索食。得一小塸食狀如熟艾。食之饑止。向冥道人辭欲還去。聞屋中人問云。君知史宗所在不。其謫何當竟。道人云。在徐州江北廣陵白土𡍖上。計其謫亦竟也。屋中人便作書曰。因君與之。道人以書付小兒。比曉便至縣與令相見云。欲少日停此。令曰大善。問箱中有何等。答云。書疏耳。道人常在廳事上眠。以箱杖著床頭令使持。時人夜偷取欲看之道人已知。暮輒高懸箱杖。當下而臥。永不可得。后與令辭曰。吾欲小停而君恒欲偷人。正爾便去耳。令呼先小兒問近所經。小兒云。道人令其捉杖飄然而
【現代漢語翻譯】 現代漢語譯本：因此，世人稱他為麻衣道士（穿著麻布衣服的道士）。他身上長滿瘡疥，性情變化無常。經常在廣陵白土𡍖（地名，具體位置待考）租地居住。以唱歌吟詠來使自己快樂。得到錢財就隨手施捨給別人。居住的地方沒有固定，有時隱居，有時顯現。當時高平人檀祇（人名）擔任江都縣令，聽說他的事蹟后，召他來見面。他應答敏捷，不拘泥於俗套。學識淵博，通曉古代典籍，善於辯論玄學和儒學。於是作詩一首說：『有慾望的人總覺得不夠，沒有慾望的人也就沒有憂愁。不如清靜虛無的人，穿著麻衣道袍。在世間自由自在地遊蕩，像一艘沒有繫纜的船。應當徹底擺脫塵世的牽累，把心志安放在山林之中。』檀祇知道他不是普通人，就讓他回到原來的地方，並贈送給他布三十匹，他全部用來施捨給別人。後來有一個道人，不知道姓名，經常帶著一根手杖和一個箱子。曾經在傍晚時來到海鹽縣令處，說：『我想走幾天路，暫時想找一個人，可以提供嗎？』縣令說：『隨便你挑選。』於是就挑選了一個看守鵝鴨的小孩，長相最醜陋的帶走了。轉眼之間就到了一座山上。山上有房屋，房屋裡有三個道人，見面后高興地交談。小孩聽不懂。到了中午，道人為小孩向主人要食物。得到一小塊食物，形狀像煮熟的艾草。吃下去就不餓了。傍晚時，道人告辭要回去。聽到屋裡的人問道：『你知道史宗（人名）在哪裡嗎？他的貶謫什麼時候結束？』道人說：『在徐州江北廣陵白土𡍖上，估計他的貶謫也快結束了。』屋裡的人就寫了一封信說：『請你順便交給他。』道人把信交給小孩。快到天亮時就到了縣裡，與縣令相見，說：『我想在這裡停留幾天。』縣令說：『太好了。』問他箱子里有什麼，回答說：『是書信而已。』道人經常在大廳上睡覺，把箱子和手杖放在床頭讓縣令拿著。當時有人晚上想偷看，道人已經知道了。晚上總是把箱子和手杖高高地懸掛起來，自己睡在下面，始終無法得到。後來向縣令告辭說：『我想稍微停留一下，但是你總是想偷看別人的東西。我這就走了。』縣令叫來先前的小孩，問他最近經過的地方。小孩說：『道人讓他拿著手杖，飄然而去。 English version: Therefore, the world called him the 'Hemp-Clothed Taoist' (meaning a Taoist wearing hemp clothing). His body was covered with sores and scabies, and his temperament was inconsistent. He often rented land in Bailu 𡍖 (place name, exact location to be determined) in Guangling. He delighted himself by singing and chanting. He gave away the money he earned to others. His residence was not fixed; sometimes he lived in seclusion, and sometimes he appeared in public. At that time, Tan Zhi (person's name) from Gaoping was the magistrate of Jiangdu County. Hearing of his deeds, he summoned him to meet. He responded quickly and was not bound by conventions. He was knowledgeable, versed in ancient classics, and skilled in debating metaphysics and Confucianism. So he composed a poem saying: 'Those who have desires are always unsatisfied, those who have no desires have no worries. It is better to be like those who are pure and empty, wearing hemp robes. Wandering freely in the world, like a boat without mooring. One should completely get rid of the burdens of the world and settle one's mind in the mountains.' Tan Zhi knew that he was no ordinary person, so he let him return to his place and gave him thirty bolts of cloth, which he used to give to others. Later, there was a Taoist, whose name was unknown, who often carried a staff and a box with him. Once, he came to the magistrate of Haiyan County near dusk and said, 'I want to travel for a few days. Can you temporarily provide me with a person?' The magistrate said, 'Choose anyone you like.' So he chose a child who guarded geese and ducks, the ugliest in appearance, and took him away. In an instant, they arrived at a mountain. There were houses on the mountain, and three Taoists in the houses, who greeted each other happily. The child did not understand. At noon, the Taoist asked the host for food for the child. He got a small piece of food, shaped like cooked mugwort. After eating it, he was no longer hungry. In the evening, the Taoist bid farewell to return. He heard the people in the house ask, 'Do you know where Shi Zong (person's name) is? When will his exile end?' The Taoist said, 'He is on Bailu 𡍖 in Guangling, north of the Yangtze River in Xuzhou. It is estimated that his exile is about to end.' The people in the house wrote a letter and said, 'Please give it to him.' The Taoist gave the letter to the child. He arrived at the county before dawn, met the magistrate, and said, 'I want to stay here for a few days.' The magistrate said, 'Great.' He asked what was in the box, and he replied, 'Just letters.' The Taoist often slept in the hall, placing the box and staff at the head of the bed for the magistrate to hold. At that time, someone wanted to steal it at night to see what was inside, but the Taoist already knew. In the evening, he always hung the box and staff high up and slept below, so it was never possible to get them. Later, he bid farewell to the magistrate and said, 'I wanted to stay a little longer, but you always want to steal other people's things. I'm leaving now.' The magistrate called the previous child and asked him where he had recently been. The child said, 'The Taoist told him to hold the staff and floated away.'
【English Translation】 English version: Therefore, the world called him the 'Hemp-Clothed Taoist' (meaning a Taoist wearing hemp clothing). His body was covered with sores and scabies, and his temperament was inconsistent. He often rented land in Bailu 𡍖 (place name, exact location to be determined) in Guangling. He delighted himself by singing and chanting. He gave away the money he earned to others. His residence was not fixed; sometimes he lived in seclusion, and sometimes he appeared in public. At that time, Tan Zhi (person's name) from Gaoping was the magistrate of Jiangdu County. Hearing of his deeds, he summoned him to meet. He responded quickly and was not bound by conventions. He was knowledgeable, versed in ancient classics, and skilled in debating metaphysics and Confucianism. So he composed a poem saying: 'Those who have desires are always unsatisfied, those who have no desires have no worries. It is better to be like those who are pure and empty, wearing hemp robes. Wandering freely in the world, like a boat without mooring. One should completely get rid of the burdens of the world and settle one's mind in the mountains.' Tan Zhi knew that he was no ordinary person, so he let him return to his place and gave him thirty bolts of cloth, which he used to give to others. Later, there was a Taoist, whose name was unknown, who often carried a staff and a box with him. Once, he came to the magistrate of Haiyan County near dusk and said, 'I want to travel for a few days. Can you temporarily provide me with a person?' The magistrate said, 'Choose anyone you like.' So he chose a child who guarded geese and ducks, the ugliest in appearance, and took him away. In an instant, they arrived at a mountain. There were houses on the mountain, and three Taoists in the houses, who greeted each other happily. The child did not understand. At noon, the Taoist asked the host for food for the child. He got a small piece of food, shaped like cooked mugwort. After eating it, he was no longer hungry. In the evening, the Taoist bid farewell to return. He heard the people in the house ask, 'Do you know where Shi Zong (person's name) is? When will his exile end?' The Taoist said, 'He is on Bailu 𡍖 in Guangling, north of the Yangtze River in Xuzhou. It is estimated that his exile is about to end.' The people in the house wrote a letter and said, 'Please give it to him.' The Taoist gave the letter to the child. He arrived at the county before dawn, met the magistrate, and said, 'I want to stay here for a few days.' The magistrate said, 'Great.' He asked what was in the box, and he replied, 'Just letters.' The Taoist often slept in the hall, placing the box and staff at the head of the bed for the magistrate to hold. At that time, someone wanted to steal it at night to see what was inside, but the Taoist already knew. In the evening, he always hung the box and staff high up and slept below, so it was never possible to get them. Later, he bid farewell to the magistrate and said, 'I wanted to stay a little longer, but you always want to steal other people's things. I'm leaving now.' The magistrate called the previous child and asked him where he had recently been. The child said, 'The Taoist told him to hold the staff and floated away.'
去。或聞足下波浪耳。並說山中人寄書猶在小兒衣帶。令開看都不解。乃寫取封其本書。令人送此小兒至白土𡍖送與史宗。宗開書大驚云。汝那得蓬萊道人書耶。宗后南遊吳會。嘗過漁梁。見漁人大捕。宗乃上流洗浴。群魚皆散。其潛拯物類如此。后憩上虞龍山大寺。善談莊老究明論孝。而韜光隱跡世莫之知。會稽謝邵魏邁之放之等。並篤論淵博皆師受焉。后同止沙門夜聞宗共語者。頗說蓬萊上事。曉便不知宗所之。陶淵明記。白土𡍖遇三異法師。此其一也。或云。有商人海行於孤洲上見一沙門。求寄書與史宗。置書于船中。同侶欲看書。書著船不脫。及至白土𡍖。書飛起就宗。宗接而將去。
杯度者。不知姓名。常乘木杯度水。因而為目。初見在冀州。不修細行。神力卓越。世莫測其由來。嘗于北方寄宿一家。家有一金像。度竊而將去。家主覺而追之。見度徐行走馬逐而不及。至孟津河浮木杯於水。憑之度河。無假風棹。輕疾如飛。俄而度岸。達于京師。見時可年四十許。帶索襤褸殆不蔽身。言語出沒喜怒不均。或嚴冰扣凍而灑浴。或著屐上床。或徒行入市。唯荷一蘆圌子更無餘物。乍往延賢寺法意道人處。意以別房待之。后欲往延步江。于江側就航人告度。不肯載之。復累足杯中顧眄吟詠。杯自然流直度北
【現代漢語翻譯】 現代漢語譯本： 或者聽說您在波濤中。並且說山中人寄來的書還在小孩的衣帶里。讓人打開看卻完全不明白。於是抄錄下來封好那本書，讓人把這小孩送到白土亭交給史宗。史宗打開書大驚說：『你從哪裡得到蓬萊道人的書啊？』史宗後來南遊吳會（地名，指吳郡和會稽郡一帶），曾經經過漁梁（地名）。看見漁民大量捕魚，史宗便到上游洗浴，群魚都散開了。他暗中拯救物類就是這樣。後來在虞（地名，今浙江上虞）的龍山大寺休息，善於談論莊子和老子的學說，深入研究闡明孝道，但韜光養晦，世人都不瞭解他。會稽（地名，今浙江紹興）的謝邵、魏邁之、放之等人，都認為他學識淵博，都向他學習。後來一同住在寺廟的沙門（佛教出家人）夜裡聽到史宗與人交談，頗多談論蓬萊（傳說中的神仙居住的島嶼）上的事情。天亮后便不知道史宗去了哪裡。陶淵明記載，白土亭遇到三異法師，這是其中之一。有人說，有商人出海航行，在孤島上看見一位沙門（佛教出家人），請求他寄一封信給史宗。把信放在船中，同伴想看信，信粘在船上拿不下來。等到船到了白土亭，信飛起來落在史宗那裡，史宗接過來拿走了。
杯度（人名，一位僧人）這個人，不知道他的姓名。經常乘坐木杯渡水，因此用『杯度』作為他的稱呼。最初在冀州（地名）出現，不注重細微的修行，但神力卓越，世人無法測度他的來歷。曾經在北方寄宿在一家人家裡，這家有一尊金像，杯度偷走並帶走了。這家主人發覺后追趕他，看見杯度慢慢地走，騎馬追趕也趕不上。到了孟津河（地名），把木杯放在水上，靠著它渡河，不需要藉助風帆和船槳，輕快迅速如飛。一會兒就到了岸邊，到達京師。人們看見他大約四十多歲，穿著破爛的衣服幾乎遮不住身體，說話喜怒無常。有時在嚴寒冰凍的時候洗浴，有時穿著鞋子上床，有時光著腳進入市場，只拿著一個蘆葦編的袋子，再沒有其他東西。有時去延賢寺法意道人那裡，法意用別的房間招待他。後來想要去延步江（地名），在江邊向船伕請求搭載他，船伕不肯載他。他又把腳放在杯中，回頭看看吟詠著，杯子自然地順流而下，向北而去。
【English Translation】 English version: Or having heard of you amidst the waves. And it was said that the letter from the mountain dweller was still in the child's clothing. When asked to open it, they couldn't understand it at all. So they copied it down, sealed the book, and had someone send this child to Shi Zong at Baituting (place name). Shi Zong opened the letter and exclaimed in surprise, 'How did you get the letter from the Taoist of Penglai (mythical island paradise)?' Later, Shi Zong traveled south to Wu and Kuai (place name, referring to the area around Wu and Kuai), and once passed by Yuliang (place name). Seeing the fishermen catching a large number of fish, Shi Zong bathed upstream, and all the fish scattered. This is how he secretly saved living beings. Later, he rested at the Longshan Great Temple in Yu (place name, now Shangyu, Zhejiang), was good at discussing the doctrines of Zhuangzi and Laozi, and deeply studied and elucidated filial piety, but he kept a low profile, and the world did not understand him. Xie Shao, Wei Maizhi, Fangzhi, and others from Kuaiji (place name, now Shaoxing, Zhejiang) all considered him to be knowledgeable and learned from him. Later, a Shramana (Buddhist monk) who lived in the temple together heard Shi Zong talking to someone at night, discussing matters of Penglai (mythical island paradise). At dawn, he did not know where Shi Zong had gone. Tao Yuanming recorded that he met the Three Extraordinary Monks at Baituting, and this was one of them. Some say that a merchant was sailing at sea and saw a Shramana (Buddhist monk) on a solitary island, asking him to send a letter to Shi Zong. The letter was placed in the boat, and the companions wanted to read it, but the letter stuck to the boat and could not be removed. When the boat arrived at Baituting, the letter flew up and landed on Shi Zong, who received it and took it away.
Bei Du (person's name, a monk), this person, does not know his name. He often crossed the water on a wooden cup, hence the name 'Bei Du'. He first appeared in Ji Province (place name), did not pay attention to minor practices, but his divine power was outstanding, and the world could not fathom his origin. Once he stayed overnight at a family's house in the north, and this family had a golden statue, which Bei Du stole and took away. The head of the family discovered it and chased after him, seeing Bei Du walking slowly, but chasing him on horseback could not catch up. When he reached the Mengjin River (place name), he placed the wooden cup on the water and crossed the river with it, without the need for sails or oars, as light and fast as flying. In a moment, he reached the shore and arrived in the capital. People saw him as being about forty years old, wearing ragged clothes that barely covered his body, and his speech was erratic and unpredictable. Sometimes he bathed in the severe cold and ice, sometimes he went to bed with his shoes on, and sometimes he entered the market barefoot, carrying only a reed bag and nothing else. Sometimes he went to the Taoist Fa Yi at Yanxian Temple, who treated him with a separate room. Later, wanting to go to Yanbu River (place name), he asked the boatman by the river to take him, but the boatman refused. He put his feet in the cup, looked back and chanted, and the cup naturally floated downstream, heading north.
岸。行向廣陵遇村舍有李家八關齋。先不相識。乃直入齋堂而坐。置蘆圌于中庭。眾以其形陋無恭敬心。李見蘆圌當道。欲移置墻邊。數人舉不能動。度食竟提之而去。笑曰。四天王李家於時有一豎子。窺其圌中。見四小兒。並長數寸。面目端正衣裳鮮潔。於是追覓不知所在。后三日乃見在西界蒙籠樹下坐。李跪拜請還家。月日供養。度不甚持齋。飲酒啖肉。至於辛鲙與俗不殊。百姓奉上或受不受。沛國劉興伯為兗州刺史。遣使要之。負圌而來。興伯使人舉視。十餘人不勝。伯自看唯見一敗納及一木杯。后還李家復得三十餘日。清旦忽云。欲得一袈裟中時令辦。李即經營至中未成。度云暫出至冥不反。合境聞有異香。疑之為怪。處處覓度。乃見在北巖下鋪敗袈裟于地臥之而死。頭前腳后皆生蓮華。華極鮮香。一夕而萎。邑人共殯葬之。后數日有人從北來云。見度負蘆圌行向彭城。乃共開棺唯見靴履。既至彭城。遇有白衣黃欣深信佛法。見度禮拜請還家。其家至貧。但有麥飯而已。度甘之怡然止得半年。忽語欣云。可覓蘆圌三十六枚。吾須用之。答云。此間正可有十枚。貧無以買。恐不盡辦。度曰。汝但檢覓宅中應有。欣即窮檢果得三十六枚。列之庭中。雖有其數亦多破敗。比欣次第熟視皆已新完。度密封之。因語欣令
【現代漢語翻譯】 現代漢語譯本： 岸。行走前往廣陵，路過村莊，有一戶李家正在舉行八關齋戒。之前並不相識，我便直接進入齋堂坐下。將蘆葦編織的容器（蘆圌）放在院子中央。眾人因為它的外形醜陋而沒有恭敬之心。李家主人看見蘆圌擋路，想要把它移到墻邊，幾個人抬都抬不動。齋戒結束，度公提起它就走了，笑著說：『四天王在李家，那時有一個小孩子偷看他的蘆圌裡面，看見四個小孩子，都只有幾寸高，面容端正，衣裳鮮艷潔凈。』於是追尋尋找，不知道在哪裡。三天後才看見他在西邊的蒙籠樹下坐著。李家主人跪拜，請求他回家，每月每日供養。度公不太持齋，飲酒吃肉，甚至吃辛辣的魚膾，與世俗之人沒有區別。百姓供奉的東西，有時接受，有時不接受。沛國的劉興伯擔任兗州刺史，派使者邀請他，他揹著蘆圌而來。劉興伯讓人抬起觀看，十幾個人都抬不動。劉興伯親自觀看，只看見一件破舊的衲衣和一個木杯。後來回到李家，又住了三十多天。清晨忽然說：『想要一件袈裟，中午就要辦好。』李家主人立即籌辦，到中午還沒有完成。度公說暫時出去一下，到天黑都沒有回來。整個地方都聞到奇異的香味，懷疑是妖怪作祟，到處尋找度公。才看見他在北巖下，把破舊的袈裟鋪在地上，躺在那裡死了。頭前腳后都生出蓮花，花朵極其鮮艷芬芳。一個晚上就凋謝了。當地人一起殯葬了他。幾天後，有人從北方來，說看見度公揹著蘆圌走向彭城。於是大家一起打開棺材，只看見靴子和鞋子。到了彭城，遇到一位名叫黃欣的白衣居士，他深深地信仰佛法。見到度公，禮拜，請求他回家。他家非常貧窮，只有麥飯而已。度公吃得很香甜，住了半年。忽然對黃欣說：『可以找三十六個蘆圌來，我需要用。』黃欣回答說：『這裡最多隻有十個，貧窮沒有錢買，恐怕不能全部辦到。』度公說：『你只要在家裡仔細尋找，應該有的。』黃欣就仔細地尋找，果然找到三十六個蘆圌，把它們排列在院子中。雖然數量足夠，但大多破敗不堪。等到黃欣依次仔細觀看，都已經煥然一新。度公把它們密封起來，於是告訴黃欣，讓他 令
【English Translation】 English version: Shore. He was traveling towards Guangling and passed a village where the Li family was observing the Eight Precepts Fast (八關齋戒, Bāguānzhāijiè). They were not acquainted beforehand, but he went straight into the fast hall and sat down. He placed a reed container (蘆圌, lúchuí) in the middle of the courtyard. The people there, because of its unsightly appearance, showed no respect. The head of the Li family, seeing the reed container blocking the way, wanted to move it to the side of the wall, but several people could not lift it. After the fast was over, Du Gong (度公, Dù Gōng) picked it up and left, laughing and saying, 'The Four Heavenly Kings (四天王, Sì Tiānwáng) are in the Li family.' At that time, a young child peeked into his reed container and saw four small children, all only a few inches tall, with upright faces and bright, clean clothes. So he searched and searched, but did not know where they were. Three days later, he saw them sitting under a Monglong tree (蒙籠樹, Ménglóng shù) in the west. The head of the Li family knelt down and begged him to return home, offering daily and monthly offerings. Du Gong did not strictly observe the fast, drinking wine and eating meat, even eating spicy fish dishes, no different from ordinary people. The offerings from the people, he sometimes accepted and sometimes did not. Liu Xingbo (劉興伯, Liú Xīngbó) of Pei State (沛國, Pèi Guó), serving as the Governor of Yanzhou (兗州, Yǎnzhōu), sent an envoy to invite him, and he came carrying the reed container on his back. Liu Xingbo had people lift it up to look at it, but more than ten people could not lift it. Liu Xingbo looked at it himself and saw only a worn-out patched robe and a wooden cup. Later, he returned to the Li family and stayed for more than thirty days. One morning, he suddenly said, 'I want a kasaya (袈裟, jiāshā), and it must be ready by noon.' The head of the Li family immediately began to prepare it, but it was not finished by noon. Du Gong said he would go out for a while, but he did not return by nightfall. The whole area smelled a strange fragrance, and they suspected it was a monster, searching everywhere for Du Gong. They found him under the North Cliff (北巖, Běi Yán), spreading the worn-out kasaya on the ground, lying there dead. Lotus flowers grew in front of his head and behind his feet, the flowers extremely bright and fragrant. They withered in one night. The local people together held a funeral for him. A few days later, someone came from the north and said that he saw Du Gong carrying the reed container walking towards Pengcheng (彭城, Péngchéng). So everyone opened the coffin together and saw only boots and shoes. When he arrived in Pengcheng, he met a layman named Huang Xin (黃欣, Huáng Xīn), who deeply believed in Buddhism. Seeing Du Gong, he bowed and begged him to return home. His family was very poor, with only barley rice to eat. Du Gong ate it with relish and stayed for half a year. Suddenly he said to Huang Xin, 'Can you find thirty-six reed containers? I need to use them.' Huang Xin replied, 'There are only ten here at most, and we are too poor to buy more, I'm afraid we can't get them all.' Du Gong said, 'You just need to search carefully in the house, you should have them.' Huang Xin searched carefully and indeed found thirty-six reed containers, arranging them in the courtyard. Although the number was sufficient, most of them were broken and dilapidated. When Huang Xin looked at them carefully one by one, they were all brand new. Du Gong sealed them up, and then told Huang Xin to Let
開。乃見錢帛皆滿可堪百許萬。識者謂是杯度分身他土所得䞋施回以施欣。欣受之皆為功德。經一年許度辭去。欣為辦糧食。明晨見糧食具存。不知度所在。經一月許復至京師。時潮溝有朱文殊者。少奉法。度多來其家。文殊謂度云。弟子脫捨身沒苦。愿見救濟。脫在好處愿為法侶。度不答。文殊喜曰。佛法默然已為許矣后東遊入吳郡。路見釣魚師。因就乞魚。魚師施一喂者。度手弄反覆還投水中。游泳而去。又見魚網師。更從乞魚。網師瞋罵不與。度乃捻取兩石子擲水中。俄而有兩水牛斗其網中。網既碎敗不復見牛。度亦已隱。行至松江。乃仰蓋於水中乘而度岸。經涉會稽剡縣登天臺山。數月而反京師。時有外國道人名僧佉吒。寄都下長干寺住。有客僧僧悟者。與吒同房宿。于窗隙中見吒取寺剎捧之入云然后將下。悟不敢言。但深加敬仰。時有一人姓張名奴。不知何許人。不甚見食而常自肥悅。冬夏常著單布衣。佉吒在路行見張奴。欣然而笑。佉吒曰。吾東見蔡㹠。南訊馬生。北遇王年。今欲就杯度。乃與子相見耶。張奴乃題槐樹而歌曰。濛濛大象內。照曜實顯彰。何事迷昏子。縱惑自招殃。樂所少人往。苦道若翻囊。不有松柏操。何用擬風霜。閑預紫煙表。長歌出昊蒼。澄靈無色外。應見有緣鄉。歲曜毗漢后。辰
麗輔殷王伊余非二仙。晦跡於九方。亦見流俗子。觸眼致酸傷。略謠觀有念。寧曰盡矜章。佉吒曰。前見先生禪思幽岫。一坐百齡。大悲熏心。靖念枯骨。亦題頌曰。悠悠世事。或滋損益。使欲塵神。橫生悅懌。惟此哲人。淵覺先見。思形浮沫。矚影遄電。累躓聲華。蔑丑章弁。視色悟空。玩物傷變。舍紛絕有。斷習除戀。青條曲蔭。白茅以薦。依畦啜麻。鄰崖飲洊。慧定計照。妙真曰眷。慈悲有增。深想無倦。言竟各去。爾後月日不復見此二人。傳者云。將僧悟共之南嶽不及。張奴與杯度相見。甚有所敘。人所不解。度猶停都少時。游止無定。請召或往不往。時南州有陳家頗有衣食。度往其家甚見料理。聞都下復有一杯度。陳家父子五人咸不信。故下都看之。果如其家杯度形相一種。陳為設一合蜜姜及刀子熏陸香手巾等。度即食蜜姜都盡。余物宛在膝前。其父子五人恐是其家杯度。即留二弟停都守視。餘三人還家。家中杯度如舊。膝前亦有香刀子等。但不啖蜜姜為異。乃語陳雲。刀子鈍可為磨之。二弟都還云。彼度已移靈鷲寺。其家度忽求黃紙兩幅作書。書不成字。合同其背。陳問上人作何券書。度不答。竟莫測其然。時吳郡民朱靈期。使高驪還值風。舶飄經九日。至一洲邊。洲上有山。山甚高大。入山採薪。見有
【現代漢語翻譯】 現代漢語譯本 麗輔（姓名）殷王（姓名）伊余（姓名）並非兩位神仙。他們隱居在四面八方，也看到了世俗之人，（世俗之人）一接觸（外物）就感到悲傷。略微吟唱來觀察他們的心念，難道說（他們的詩歌）都只是在賣弄文采嗎？ 佉吒（姓名）說：『之前我見到兩位先生在幽靜的山谷中禪思，一坐就是上百年的時間。他們的大悲心充滿了內心，平靜地思念著枯骨。』也題詩讚頌說：『悠悠世事，有時增加，有時減少，使慾望矇蔽心神，橫生喜悅。只有這位哲人，有深刻的覺悟和先見之明，認為形體如浮沫，注視身影如閃電。名聲的積累會使人絆倒，不把醜陋看作章服。看透色相即是空，玩弄外物會帶來變化。捨棄紛擾，斷絕佔有，斷除習氣，去除愛戀。在青翠的樹枝下乘涼，用白茅來鋪墊。依靠田埂啜飲麻粥，在鄰近的山崖飲用泉水。智慧和禪定相互照耀，美妙的真理是他們的眷屬。』慈悲之心日益增長，深刻的思考沒有厭倦。 說完，他們各自離去。此後，再也沒有見到這兩人。傳說他們與僧人悟（姓名）一同前往南嶽，沒有趕上。張奴（姓名）與杯度（姓名）相見，談論了很多事情，人們無法理解。杯度仍然在都城停留了很短的時間，遊玩的地方沒有固定。人們請他，有時去，有時不去。當時南州有一戶陳姓人家，頗為富裕，杯度去他們家，受到了很好的照顧。聽說都城又有一個杯度，陳家父子五人都不相信，所以前往都城去看。果然，（都城的）杯度與他們家的杯度形貌完全一樣。陳家人為他準備了一盒蜜姜、一把刀子和熏陸香手巾等。杯度隨即吃光了蜜姜，其餘的東西仍然放在膝前。陳家父子五人懷疑（都城的杯度）是他們家的杯度，就留下兩個弟弟在都城守視，其餘三人返回家中。家中的杯度一如既往，膝前也有香刀子等，只是不吃蜜姜，這與（都城的杯度）不同。於是告訴陳（家人），『刀子鈍了，可以磨一下。』兩個弟弟從都城回來，說：『那個杯度已經移居靈鷲寺了。』家中的杯度忽然要了兩張黃紙來寫字，但寫不成字，將兩張紙合在一起。陳（家人）問：『上人要寫什麼憑證？』杯度沒有回答，最終也沒有人知道是怎麼回事。 當時吳郡的百姓朱靈期（姓名），出使高驪（古國名）返回時遭遇風暴，船漂流了九天，到達一個島嶼的旁邊。島嶼上有山，山非常高大。進入山中砍柴，看見有...
【English Translation】 English version Li Fu (name), Yin Wang (name), and Yi Yu (name) were not two immortals. They lived in seclusion in all directions and also saw ordinary people, who felt sadness at the slightest touch (of external things). They slightly chanted to observe their thoughts; could it be said that (their poems) were merely showing off their literary talent? Qie Ta (name) said, 'Previously, I saw two gentlemen meditating in a secluded valley, sitting for hundreds of years. Their great compassion filled their hearts, and they calmly contemplated withered bones.' He also wrote a poem in praise, saying, 'The affairs of the world are ever-changing, sometimes increasing, sometimes decreasing, causing desires to obscure the mind and give rise to joy. Only this wise man has profound awareness and foresight, considering forms as floating foam and gazing at shadows as fleeting lightning. The accumulation of fame can cause one to stumble, and they do not regard ugliness as ceremonial attire. They see through the emptiness of form, and playing with objects brings about change. They abandon disturbances, sever possessions, cut off habits, and remove attachments. They enjoy the shade under green branches and use white thatch for mats. They rely on the ridges to sip hemp porridge and drink from springs on neighboring cliffs. Wisdom and meditation illuminate each other, and wonderful truth is their companion.' Their compassion grows daily, and their deep contemplation is tireless. After speaking, they each departed. Since then, these two have not been seen again. It is said that they went to Mount Nan with the monk Wu (name), but did not catch up. Zhang Nu (name) met with Bei Du (name), and they talked about many things that people could not understand. Bei Du still stayed in the capital for a short time, and his places of travel were not fixed. People invited him, and sometimes he went, sometimes he did not. At that time, there was a Chen family in Nanzhou who were quite wealthy. Bei Du went to their house and was well taken care of. Hearing that there was another Bei Du in the capital, the five Chen family members did not believe it, so they went to the capital to see. Sure enough, the (capital's) Bei Du looked exactly like their family's Bei Du. The Chen family prepared a box of honey ginger, a knife, and frankincense hand towels for him. Bei Du immediately ate all the honey ginger, and the remaining items remained on his lap. The five Chen family members suspected that (the capital's Bei Du) was their family's Bei Du, so they left two younger brothers to watch in the capital, and the remaining three returned home. The Bei Du at home was as before, and there were also incense knives, etc. on his lap, but he did not eat honey ginger, which was different from (the capital's Bei Du). So they told Chen (family members), 'The knife is blunt, it can be sharpened.' The two younger brothers returned from the capital and said, 'That Bei Du has moved to Lingjiu Temple.' The Bei Du at home suddenly asked for two pieces of yellow paper to write, but he could not write any words, and he put the two pieces of paper together. Chen (family members) asked, 'What kind of voucher are you writing, Superior?' Bei Du did not answer, and no one ever knew what was going on. At that time, a commoner from Wujun named Zhu Lingqi (name), encountered a storm on his return from a mission to Gaoli (ancient kingdom), and the ship drifted for nine days, reaching the side of an island. There was a mountain on the island, and the mountain was very high. Entering the mountain to chop wood, he saw...
人路。靈期乃將數人隨路告乞。行十餘里聞磬聲香菸於是共稱佛禮拜。須臾見一寺甚光麗。多是七寶莊嚴。見有十餘僧。皆是石人不動不搖。乃共禮拜還反。行步少許聞唱導聲。還往更看。猶是石人。靈期等相謂。此是聖僧。吾等罪人不能得見。因共竭誠懺悔。更往乃見。真人為期等設食。食味是菜而香美不同世。食竟共叩頭禮拜乞速還至鄉。有一僧云。此間去都乃二十餘萬里。但令至心不憂不速也。因問期云。識杯度道人不。答言甚識。因指北壁。有一囊掛錫杖及缽云。此是杯度許。今因君以缽與之。並作書著函中。別有一青竹杖。語言。但擲此杖置舫前水中。閉船靜坐。不假勞力必令速至。於是辭別。令一沙彌送至門上。語言。此道去行七里便至舫。不須從先路也。如言西轉行七里許至舫。即具如所示。唯聞舫從山頂樹木上過。都不見水。經三日至石頭淮而住。亦不復見竹杖所在。舫入淮至朱雀門。乃見杯度騎大船欄以杖捶之曰。馬馬何不行。觀者甚多。靈期等在舫遙禮之。度乃自下舫取書並缽。開書視之。字無人識者。度大笑曰。使我還那。取缽擲雲中。還接之云。我不見此缽四千年矣。度多在延賢寺法意處。時世以此缽異物競往觀之。一說云。靈期舫漂至一窮山。遇見一僧來云。是度上弟子。昔持師缽而死治
城寺。今因君以缽還師。但令一人擎缽舫前一人正拖。自安隱至也。期如所教果獲全濟。時南州杯度當其騎欄之日。爾日早出至晚不還。陳氏明旦見門扇上有青書六字云。福德門靈人降。字劣可識其家杯度遂絕跡矣。都下杯度。猶去來山邑多行神咒。時庾常婢偷物而叛。四追不擒。乃問度。度云已死在金城江邊空冢中。往看果如所言。孔寧子時為黃門侍郎。在廨患痢。遣信請度。度咒竟云。難差。見有四鬼皆被傷截。寧子泣曰。昔孫恩作亂家為軍人所破。二親及叔皆被痛酷。寧子果死。又有齊諧妻胡母氏病。眾治不愈。后請僧設齋。齋坐有僧聰道人。勸迎杯度。度既至一咒。病者即愈。齊諧伏事為師。因為作傳記其從來神異大略與上同也。至元嘉三年九月辭諧入京。留一萬錢物寄諧倩為營齋。於是別去。行至赤山湖患痢而死。諧即為營齋。並接尸還葬建業之覆舟山。至四年有吳興邵信者。甚奉法。遇傷寒病無人敢看。乃悲泣念觀音。忽見一僧來云。是杯度弟子。語云。莫憂家師尋來相看。答云。度師已死。何容得來。道人云。來複何難。便衣帶頭出一合許散。與服之。病即差。又有杜僧哀者。住在南岡下。昔經伏事杯度。兒病甚篤。乃思念恨不得度練神咒。明日忽見度來。言語如常。即為咒病者便愈。至五年三月八日
度復來齊諧家。呂道慧聞人怛之。杜天期水丘熙等並共見皆大驚。即起禮拜度。語眾人言。年當大兇可勤修福業。法意道人甚有德。可往就其修立故寺以禳災禍也。須臾聞上有一僧喚度。度便辭去云。貧道當向交廣之間不復來也。齊諧等拜送慇勤。於是絕跡。頃世亦言時有見者。既未的其事。故無可傳也。
釋曇始。關中人。自出家以後多有異跡。晉孝武大元之末。赍經律數十部往遼東宣化。顯授三乘立以歸戒。蓋高句驪聞道之始也。義熙初復還關中開導三輔。始足白于面。雖跣涉泥水未嘗沾涅。天下咸稱白足和上。時長安人王胡。其叔死數年忽見形還。將胡遍游地獄。示諸果報。胡辭還。叔謂胡曰。既已知因果但當奉事白足阿練。胡遍訪眾僧。唯見始足白于面。因而事之。晉末朔方兇奴赫連勃勃。破護關中斬戮無數。時始亦遇害。而刀不能傷。勃勃嗟之。普赦沙門悉皆不殺。始於是潛遁山澤修頭陀之行。后拓跋燾復克長安擅威關洛。時有博陵崔皓。少習左道猜嫉釋教。既位居偽輔。燾所仗信。乃與天師寇氏說燾以佛教無益有傷民利。勸令廢之。燾既惑其言。以偽太平七年遂毀滅佛法。分遣軍兵燒掠寺舍。統內僧尼悉令罷道。其有竄逸者。皆遣人追捕。得必梟斬。一境之內無復沙門。始唯閉絕幽深軍兵所不能至
【現代漢語翻譯】 現代漢語譯本：度復來到了齊諧的家。呂道慧聽說了這件事，和人怛一起去拜訪他。杜天期、水丘熙等人也一同前去拜見，都感到非常驚訝。度復起身向眾人行禮，說道：『今年將有大災，應該勤奮地修習福業。法意道人很有德行，可以去投奔他，修繕舊寺，以此來禳解災禍。』 不一會兒，聽見上面有一個僧人呼喚度復。度復便告辭離去，說：『貧道將前往交廣一帶，不會再回來了。』 齊諧等人慇勤地拜別送行。從此以後，度復就消失了軌跡。後來世間也有傳言說有人見過他，但因為沒有確鑿的證據，所以無法考證。 釋曇始，是關中人。自從出家以後，就有很多奇異的事蹟。晉孝武帝太元末年，他帶著數十部經律前往遼東宣揚教化，開示三乘佛法，並傳授歸戒。這可以說是高句麗開始聽聞佛法的開端。義熙初年，他又回到關中，開導三輔地區的人民。曇始的腳底是白色的，即使光著腳走在泥水裡，也不會沾染污垢。天下人都稱他為『白足和上』。當時長安人王胡，他的叔叔去世幾年后，忽然顯形回來，帶著王胡遍游地獄，向他展示各種果報。王胡請求返回人間。他的叔叔對王胡說：『既然已經知道了因果報應，就應當奉事白足阿練（Aranya，指遠離村落的僧人）。』 王胡四處拜訪僧人，只看到曇始的腳底是白色的，於是就侍奉他。晉朝末年，朔方的匈奴人赫連勃勃攻破並佔領關中，殺戮了無數百姓。當時曇始也遭遇了劫難，但是刀卻無法傷害他。赫連勃勃對此感到驚異，於是下令赦免所有的沙門（Shramana，指出家修道者），一概不殺。曇始於是就隱遁到山澤之中，修行頭陀行（Dhuta，指苦行）。後來拓跋燾又攻克長安，在關中和洛陽一帶專擅威權。當時有博陵人崔皓，從小就學習左道，猜忌和嫉恨佛教。他身居偽朝輔佐之位，受到拓跋燾的信任。於是就和天師寇謙之一起勸說拓跋燾，說佛教無益於國家，反而會損害百姓的利益，勸他廢除佛教。拓跋燾聽信了他們的話，在偽太平七年，就毀滅了佛法，派遣軍隊燒燬寺廟，強迫境內的僧尼還俗。那些逃跑的僧尼，都被派人追捕，抓到后必定處以梟首之刑。整個境內再也沒有沙門。只有曇始閉門不出，隱居在偏僻幽深的地方，軍隊無法到達。
【English Translation】 English version: Du Fu came to Qi Xie's house. Lü Daohui heard about it and visited him with Ren Da. Du Tianqi, Shuiqiu Xi, and others also went to see him, and they were all very surprised. Du Fu got up and saluted everyone, saying, 'This year will be a year of great misfortune, so you should diligently cultivate meritorious deeds. Dharma Master Fayi is very virtuous, so you can go to him and repair the old temple to ward off disasters.' After a while, they heard a monk calling Du Fu from above. Du Fu then bid farewell and left, saying, 'This poor monk will go to the area between Jiaozhou and Guangzhou and will not return.' Qi Xie and others bid farewell and saw him off with great sincerity. From then on, Du Fu disappeared without a trace. Later, there were rumors that some people had seen him, but because there was no conclusive evidence, it could not be verified. Shramana (Shramana, a Buddhist monk) Tan Shi was from Guanzhong. Since he became a monk, he had many extraordinary deeds. At the end of the Taiyuan era of Emperor Xiaowu of the Jin Dynasty, he took dozens of scriptures and precepts to Liaodong to propagate Buddhism, expounding the Three Vehicles (Triyana, three paths to liberation) and transmitting the precepts of refuge. This can be said to be the beginning of the Gaogouli people hearing the Dharma. At the beginning of the Yixi era, he returned to Guanzhong and enlightened the people of the Sanfu area. Tan Shi's soles were white, and even if he walked barefoot in mud and water, they would not be stained. Everyone in the world called him 'White-Footed Upadhyaya (Upadhyaya, a respected teacher)'. At that time, Wang Hu, a man from Chang'an, suddenly saw his uncle, who had died several years ago, appear and take him on a tour of hell, showing him various karmic retributions. Wang Hu asked to return to the human world. His uncle said to Wang Hu, 'Now that you know about cause and effect, you should serve the White-Footed Aranya (Aranya, a monk living away from villages)'. Wang Hu visited many monks, but only saw that Tan Shi's soles were white, so he served him. At the end of the Jin Dynasty, Helian Bobo, a Xiongnu from Shuofang, broke through and occupied Guanzhong, killing countless people. At that time, Tan Shi also encountered a disaster, but the knife could not harm him. Helian Bobo was amazed by this, so he ordered that all Shramanas (Shramana, a Buddhist monk) be pardoned and not killed. Tan Shi then went into seclusion in the mountains and forests, practicing Dhuta (Dhuta, ascetic practices). Later, Tuoba Tao conquered Chang'an and wielded power in the Guanzhong and Luoyang areas. At that time, Cui Hao from Boling, who had studied heterodox doctrines since childhood, was suspicious and jealous of Buddhism. He held a high position in the puppet court and was trusted by Tuoba Tao. So he and the Taoist master Kou Qianzhi persuaded Tuoba Tao, saying that Buddhism was of no benefit to the country and would harm the interests of the people, and advised him to abolish Buddhism. Tuoba Tao listened to their words, and in the seventh year of the pseudo-Taiping era, he destroyed Buddhism, sending troops to burn down temples and forcing the monks and nuns in the territory to return to secular life. Those who fled were hunted down, and if caught, they would be beheaded. There were no more Shramanas (Shramana, a Buddhist monk) within the entire territory. Only Tan Shi remained secluded, living in a remote and secluded place, which the army could not reach.
。至太平之末。始知燾化時將及。以元會之日忽杖錫到宮門。有司奏云。有一道人足白于面。從門而入。燾令依軍法屢斬不傷。遽以白燾。燾大怒自以所佩劍斫之。體無餘異。唯劍所著處有痕如佈線焉。時北園養虎于檻。燾令以始喂之。虎皆潛伏終不敢近。試以天師近檻。虎輒鳴吼。燾始知佛化尊高黃老所不能及即延始上殿頂禮足下。悔其愆失。始為說法明辯因果。燾大生愧懼。遂感癘疾。崔寇二人次發惡病。燾以過由於彼。於是誅剪二家門族都盡。宣下國中興復正教。俄而燾卒。孫𤀹襲位。方大弘佛法盛迄於今。始后不知所終。
釋法朗。高昌人。幼而執行精苦多諸徴瑞。韜光蘊德人莫測其所階。朗師釋法進亦高行沙門。進嘗閉戶獨坐。忽見朗在前問從何處來。答云。從戶鑰中入云。與遠僧俱至。日既將中愿為設食。進即為設食唯聞匕缽之聲。竟不見人。昔廬山慧遠嘗以一袈裟遺進。進即以為䞋。朗云。眾僧已去。別日當取之。后見執爨者就進取衣。進即與之。訪常執爨者。皆云不取。方知是先聖人權跡取也。至魏虜毀滅佛法。朗西適龜茲。龜茲王與彼國大禪師結約。若有得道者至。當爲我說。我當供養。及朗至乃以白王。王待以聖禮。后終於龜茲。焚屍之日。兩眉涌泉直上于天。眾嘆希有。收骨起塔。后西
【現代漢語翻譯】 現代漢語譯本：到了太平年間末期，人們才開始知道拓跋燾（含義：北魏皇帝）的滅佛行為即將結束。在元會（含義：古代朝廷在正月舉行的宴會）那天，寇謙之忽然拄著錫杖來到宮門。有關部門上奏說：『有一個道人，腳是白色的，臉上也是白色的，從門走了進來。』拓跋燾命令按照軍法多次斬殺他，卻無法傷到他。於是趕緊把情況稟告給拓跋燾。拓跋燾大怒，親自用佩劍砍他，寇謙之的身體沒有其他異樣，只有劍砍到的地方有像佈線一樣的痕跡。當時北園的籠子里養著老虎，拓跋燾命令用寇謙之去餵老虎，老虎都潛伏著，始終不敢靠近。用天師寇謙之靠近籠子，老虎就吼叫起來。拓跋燾這才知道佛法的尊貴高深是黃老之術所不能比的，於是請寇謙之上殿，頂禮他的腳下，後悔自己的過失。寇謙之為他說法，明白地闡述因果報應。拓跋燾非常慚愧和恐懼，於是得了嚴重的疾病。崔浩和寇謙之二人相繼得了惡病。拓跋燾認為過錯在於他們，於是誅殺了崔浩和寇謙之兩家，滅了他們的全部族人，並在全國頒佈命令，恢復佛教的正統地位。不久，拓跋燾去世。他的孫子拓跋濬（含義：北魏文成帝）繼承皇位，大力弘揚佛法，盛況一直延續到今天。寇謙之後來不知所終。 釋法朗（含義：僧人名），是高昌（含義：古地名，在今新疆吐魯番一帶）人。從小修行精進刻苦，有很多祥瑞的徵兆。他韜光養晦，人們無法測度他的境界。法朗的老師釋法進也是一位品行高尚的沙門。法進曾經關著門獨自坐禪，忽然看見法朗在面前，問他從哪裡來。法朗回答說：『從門上的鑰匙孔里進來的，和遠方的僧人一起來的，時間快到中午了，希望為您準備齋飯。』法進就為他們準備齋飯，只聽到勺子和缽的聲音，始終沒有看見人。過去廬山慧遠（含義：東晉僧人）曾經把一件袈裟送給法進，法進就把袈裟放在一邊。法朗說：『眾僧已經走了，改天再來取。』後來看見一個負責做飯的人向法進要衣服，法進就把衣服給了他。詢問經常負責做飯的人，都說沒有拿過。這才知道是先聖顯靈取走了袈裟。到了北魏毀滅佛法的時候，法朗向西去了龜茲（含義：古國名，在今新疆庫車一帶）。龜茲國王和他們國家的大禪師約定，如果有得道的人來到這裡，就為我講述佛法，我將供養他。等到法朗來到龜茲，國王用對待聖人的禮節來對待他。後來法朗在龜茲去世。火化屍體的那天，從他的兩道眉毛中涌出泉水，直衝上天，人們都驚歎這是罕見的事情。收了他的骨灰，建造了佛塔。後來向西
【English Translation】 English version: Towards the end of the Taiping era, people began to realize that Emperor Taiwu of Northern Wei's (meaning: Emperor of Northern Wei) suppression of Buddhism was coming to an end. On the day of the Yuanhui (meaning: ancient court banquets held in the first month), Kou Qianzhi (meaning: Taoist master's name) suddenly arrived at the palace gate, leaning on his staff. The officials reported, 'There is a Taoist priest with a white face and white feet who entered through the gate.' Emperor Taiwu ordered him to be executed repeatedly according to military law, but he could not be harmed. They quickly reported this to Emperor Taiwu, who was furious and personally struck Kou Qianzhi with his sword. Kou Qianzhi's body showed no other abnormalities, except for marks like thread lines where the sword struck. At that time, tigers were kept in cages in the North Garden. Emperor Taiwu ordered Kou Qianzhi to be fed to the tigers, but the tigers all remained hidden and dared not approach him. When the Taoist master Kou Qianzhi approached the cage, the tigers roared. Emperor Taiwu then realized that the dignity and profundity of Buddhism were beyond the reach of Huang-Lao (meaning: Taoism). He invited Kou Qianzhi to the palace hall, prostrated at his feet, and repented of his mistakes. Kou Qianzhi preached to him, clearly explaining the cause and effect of karma. Emperor Taiwu felt great shame and fear, and subsequently contracted a severe illness. Cui Hao (meaning: official's name) and Kou Qianzhi both developed serious illnesses one after another. Emperor Taiwu believed that the fault lay with them, so he executed the families of Cui Hao and Kou Qianzhi, exterminating their entire clans. He issued an edict throughout the country to restore the orthodox status of Buddhism. Soon after, Emperor Taiwu passed away. His grandson, Emperor Wencheng of Northern Wei (meaning: Emperor of Northern Wei), succeeded to the throne and vigorously promoted Buddhism, a flourishing state that continues to this day. Kou Qianzhi's whereabouts remained unknown. 釋法朗(Shi Falang) (meaning: Monk's name) was from Gaochang (meaning: Ancient place name, in present-day Turpan, Xinjiang). From a young age, he practiced diligently and assiduously, with many auspicious signs. He kept his talents hidden, and people could not fathom his level of attainment. Shi Falang's teacher, Shi Fajin, was also a monk of noble character. Fajin once sat alone in meditation with the door closed, when he suddenly saw Falang in front of him and asked where he had come from. Falang replied, 'I came in through the keyhole of the door, together with monks from afar. It is almost noon, and I wish to have a meal prepared for us.' Fajin then prepared a meal for them, and only the sound of spoons and bowls could be heard, but no one could be seen. In the past, Huiyuan of Mount Lu (meaning: Monk of the Eastern Jin Dynasty) had given Fajin a kasaya (meaning: Buddhist robe), which Fajin placed aside. Falang said, 'The monks have already left, and they will come to retrieve it another day.' Later, he saw a cook asking Fajin for the robe, and Fajin gave it to him. When he asked the regular cooks, they all said they had not taken it. Only then did he realize that it was a manifestation of a sage who had taken the robe. When the Northern Wei destroyed Buddhism, Falang went west to Kucha (meaning: Ancient kingdom name, in present-day Kuqa, Xinjiang). The king of Kucha had an agreement with the great Zen master of their country that if an enlightened person came, he would preach the Dharma to me, and I would make offerings to him. When Falang arrived in Kucha, the king treated him with the respect due to a sage. Later, Falang passed away in Kucha. On the day of his cremation, springs of water gushed from his eyebrows, rising straight up to the sky. People marveled at this rare event. His bones were collected, and a pagoda was built. Later, westward
域人來北土具傳此事。時涼州復有沙門智整。亦貞苦有異行。為𢆰主楊難當所事。后入寒峽山石穴中不返。
邵碩者。本姓邵。名碩。始康人。居無常所恍忽如狂。為人大口眉目丑拙。小兒好追而弄之。或入酒肆同人酣飲。而性好佛法。每見形像無不禮拜讚歎悲感流淚。碩本有三男二女。大男惠生者亦出家。碩以宋初亦出家入道。自稱碩公。出入行往不擇晝夜。遊歷益部諸縣。及往蠻中。皆因事言謔協以勸善。至人家眠地者。人家必有死。就人乞細席必有小兒亡。時人咸以此為讖。至四月八日成都行像。碩于眾中匍匐作師子形。爾日郡縣亦言見碩作師子形。乃悟其分身也。刺史蕭惠開及劉孟明等。並挹事之。孟明以男子衣衣二妾。試碩云。以此二人給公為左右可乎。碩為人好韻語。乃謂明曰。寧自乞酒以漬咽。不能與阿夫竟殘年。后一朝忽著布帽詣孟明。少時明卒。先是孟明長史沈仲玉。改鞭杖之格嚴重常科。碩謂玉曰。天地嗷嗷從此起。若除鞭格得刺史。玉信而除之。及孟明卒仲玉果行州事。以宋元徽元年九月一日卒岷山通云寺。臨亡語道人法進云。可露吾骸急系履著腳。既而依之。出尸置寺。后經二日不見所在。俄而有人從郫縣來。過進云。昨見碩公在市中一腳著履漫語云。小子無宜適失我履一隻。進驚而
【現代漢語翻譯】 現代漢語譯本：邊遠地區的人來到北方，詳細地講述了這件事。當時涼州還有一位名叫智整的沙門（佛教出家人），他以貞潔刻苦而有特殊的行為著稱，被𢆰主楊難當所敬重。後來他進入寒峽山的石穴中，就再也沒有回來。
邵碩這個人，原本姓邵，名叫碩，是始康人。他居住的地方沒有固定，行為恍惚如同瘋癲。他長著一張大嘴，眉目醜陋笨拙，小孩子們喜歡追逐戲弄他。有時他會進入酒館，和人們一起痛飲。但他本性喜愛佛法，每當見到佛像，沒有不禮拜讚歎，悲傷感動得流淚的。邵碩原本有三個兒子和兩個女兒。大兒子惠生也出家了。邵碩在宋朝初年也出家入道，自稱碩公。他出入行走不分晝夜，遊歷益州的各個縣，以及前往蠻族居住的地方。他總是藉著開玩笑的話語來勸人向善。如果他到人家裡睡覺，那家人必定會有人去世；如果他向人乞討小蓆子，那家必定會有小孩夭亡。當時的人們都把這些當作預兆。到了四月八日成都舉行行像活動時，邵碩在眾人之中匍匐在地，做出獅子的形狀。當天郡縣的人也說看見碩做出了獅子的形狀，這才明白他是分身顯化。刺史蕭惠開以及劉孟明等人，都對他非常敬重。劉孟明用男子的衣服給他的兩個小妾穿上，試探碩說：『用這兩個人來服侍您左右可以嗎？』碩這個人喜歡說韻語，於是對孟明說：『寧願自己乞討酒來潤濕喉嚨，也不能和老婦人一起度過殘年。』後來有一天，他忽然戴著布帽去拜訪孟明。不久孟明就去世了。在此之前，孟明的長史沈仲玉，改變了鞭杖的規格，變得非常嚴厲。碩對仲玉說：『天地嗷嗷從此起，若除鞭格得刺史。』仲玉相信了他的話，就廢除了鞭杖的規定。等到孟明去世后，仲玉果然代理州里的事務。在宋元徽元年九月一日去世于岷山通云寺。臨終時告訴道人法進說：『可以把我的屍骨暴露在外，趕緊把鞋子穿在腳上。』之後就按照他說的做了。把屍體放在寺廟裡。過了兩天，屍體就不見了。不久，有人從郫縣來，經過法進時說：『昨天看見碩公在市場中一隻腳穿著鞋子，漫不經心地說，小子無宜適失我履一隻。』法進聽了非常驚訝。
【English Translation】 English version: People from remote regions came to the north and recounted this matter in detail. At that time, in Liangzhou, there was also a Shramana (Buddhist monk) named Zhi Zheng, known for his chastity, austerity, and extraordinary conduct, and was respected by Yang Nandang, the ruler of 𢆰. Later, he entered a stone cave in Hanxia Mountain and never returned.
Shao Shuo, originally surnamed Shao and named Shuo, was a native of Shikang. His residence was not fixed, and his behavior was erratic, as if he were mad. He had a large mouth and ugly, clumsy features, and children liked to chase and tease him. Sometimes he would enter taverns and drink heartily with people. But he was inherently fond of Buddhism, and whenever he saw a Buddha image, he would prostrate himself, praise it, and shed tears of sorrow and emotion. Shao Shuo originally had three sons and two daughters. The eldest son, Hui Sheng, also became a monk. Shao Shuo also became a monk in the early Song Dynasty, calling himself Master Shuo. He went out and about day and night, traveling to various counties in Yizhou and to the areas inhabited by the Man people. He always used joking words to persuade people to do good. If he slept in someone's house, someone in that family would surely die; if he begged for a small mat from someone, a child in that family would surely die young. People at that time regarded these as omens. On the eighth day of the fourth month, when Chengdu held the image procession, Shao Shuo prostrated himself in the crowd, making the shape of a lion. On that day, the people of the county also said that they saw Shuo making the shape of a lion, and then they realized that he was manifesting a division of his body. The prefect Xiao Huikai and Liu Mengming and others all respected him very much. Liu Mengming dressed his two concubines in men's clothing and tested Shuo, saying, 'Is it okay to have these two people serve you on the left and right?' Shuo, who liked to speak in rhyme, said to Mengming, 'I would rather beg for wine to moisten my throat than spend my remaining years with an old woman.' Later, one day, he suddenly visited Mengming wearing a cloth hat. Soon Mengming died. Before this, Shen Zhongyu, the chief clerk of Mengming, changed the specifications of whips and staffs, making them very strict. Shuo said to Zhongyu, 'The world is in turmoil from this, if you remove the whip regulations, you will become the prefect.' Zhongyu believed him and abolished the whip regulations. When Mengming died, Zhongyu indeed took over the affairs of the state. He died on the first day of the ninth month of the first year of the Yuanhui era of the Song Dynasty at Tongyun Temple in Minshan. On his deathbed, he told the Daoist Fa Jin, 'You can expose my bones to the outside, and quickly put my shoes on my feet.' Then he did as he said. The body was placed in the temple. After two days, the body disappeared. Soon, someone came from Pixian and passed by Fa Jin, saying, 'Yesterday I saw Master Shuo in the market with one shoe on his foot, casually saying, 'Little one, you shouldn't have lost one of my shoes.'' Fa Jin was very surprised.
檢問沙彌。沙彌答云。近送尸出時怖懼右腳一履不得好系。遂失之。其跡詭異莫可測也。后竟不知所終。
釋慧安。未詳何許人。少經被虜。屬荊州人為奴。執役勤緊。主甚愛之。年十八聽出家。止江陵琵琶寺。風貌庸率頗共輕之。時為沙彌。眾僧列坐。輒使行水。安恒執空瓶從上至下水常不竭。時咸以異焉。及受具戒稍顯靈蹟。嘗月晦夕共同學慧濟上堂布薩。堂戶未開安乃綰濟指從壁隙而入。出亦如之。濟甚駭懼不敢發言。后乃與濟共坐塔下。便語濟云。吾當遠行。今與君別。頃之便見天人伎樂香花布滿空中。濟唯驚懼竟不得語。安又謂曰。吾前後事蹟慎勿妄說。說必有咎。唯西南有一白衣。是新發意菩薩。可具為說之。於是辭去。便附商人入湘川。中路患痢極篤。謂船主曰。貧道命必應盡。但出置岸邊不須器木。氣絕之後即施蟲鳥。商人依其言出臥岸側。夜見火炎從身而出。商人怪懼就往觀之。已氣絕矣。商人行至湘東見安。亦已先至。俄又不知所之。濟后至陟屺寺詣隱士南陽劉虬。具言其事。虬即起遙禮之。謂濟曰。此得道之人。入火光三昧也。時蜀中又有僧覽法衛。並有異跡。時人亦疑得聖果也。
釋法匱。本姓阮。吳興於潛人。少出家。為京師枳園寺法楷弟子。楷素有學功特精經史。瑯瑘王奐
【現代漢語翻譯】 現代漢語譯本： 檢問沙彌（新出家的和尚）。沙彌回答說：『最近送屍體出去的時候，我感到害怕，右腳一用力，鞋帶沒能好好繫緊，就掉了。那痕跡詭異，無法推測。』 之後竟不知道他去了哪裡。 釋慧安，不知道是哪裡人。年少時曾經被虜，成了荊州人的奴隸。他幹活勤快，主人很喜歡他。十八歲時，允許他出家，住在江陵琵琶寺。他的外貌普通，大家都很輕視他。當時他還是沙彌，眾僧列坐時，總是讓他行水（負責分水）。慧安總是拿著空瓶，從上到下，水卻總是不竭。當時大家都覺得他很奇異。等到他受了具足戒后，漸漸顯現出靈異的跡象。曾經在一個月晦之夜，和同學慧濟一起上堂布薩（一種佛教儀式）。堂門還沒打開，慧安就拉著慧濟的手指，從墻縫裡進去了，出來也是這樣。慧濟非常害怕，不敢說話。後來，他和慧濟一起坐在塔下，就對慧濟說：『我將要遠行，現在和你告別。』 頃刻之間，就看見天人奏樂，香花布滿空中。慧濟只是驚恐，說不出話來。慧安又說：『我以前的事蹟，千萬不要胡說，說了必有災禍。只有西南方有一個白衣人，是新發意的菩薩，可以詳細地告訴他。』 於是告辭離去，就跟著商人進入湘川。半路上得了嚴重的痢疾，對船主說：『貧道的命大概要盡了，只要把我放在岸邊，不需要棺材。我斷氣之後，就施捨給蟲鳥。』 商人按照他的話，把他放在岸邊。夜裡看見火焰從他身上冒出來。商人感到奇怪和害怕，就過去看，他已經斷氣了。商人走到湘東，看見慧安，他已經先到了。不久又不知道他去了哪裡。慧濟後來到了陟屺寺，拜訪隱士南陽劉虬，詳細地說了這件事。劉虬立刻起身，向遠處遙拜，對慧濟說：『這是得道之人，進入了火光三昧（一種禪定狀態）啊。』 當時蜀中還有僧人覽法衛，也有奇異的跡象，當時的人也懷疑他得到了聖果。 釋法匱，本姓阮，吳興於潛人。年少時出家，是京師枳園寺法楷的弟子。法楷一向有學問，尤其精通經史。瑯瑘王奐
【English Translation】 English version: Examining the Shami (newly ordained monk). The Shami replied, 'Recently, when sending out a corpse, I was frightened, and when I exerted force with my right foot, I couldn't tie the shoe properly, and it fell off. The trace was strange and unpredictable.' Afterwards, no one knew where he went. 釋慧安 (Shi Huian), it is not known where he was from. He was once captured as a young man and became a slave to a person from Jingzhou. He worked diligently, and the master loved him very much. At the age of eighteen, he was allowed to become a monk and lived in the Pipa Temple in Jiangling. His appearance was ordinary, and everyone looked down on him. At that time, he was still a Shami. When the monks sat in rows, he was always asked to distribute water. Huian always held an empty bottle, and from top to bottom, the water never ran out. At that time, everyone thought he was very strange. After he received the full precepts, he gradually showed miraculous signs. Once, on a dark night of the month, he and his classmate Huiji went to the hall together for Posadha (a Buddhist ceremony). Before the hall door was opened, Huian took Huiji's finger and entered through the crack in the wall, and it was the same when he came out. Huiji was very frightened and dared not speak. Later, he and Huiji sat together under the pagoda, and he said to Huiji, 'I am going to travel far away, and now I bid you farewell.' In an instant, he saw heavenly beings playing music and fragrant flowers filling the sky. Huiji was just frightened and could not speak. Huian also said, 'Do not talk nonsense about my past deeds, or there will be disaster. Only there is a white-clothed person in the southwest, who is a newly initiated Bodhisattva, you can tell him in detail.' So he said goodbye and left, and followed the merchants into Xiangchuan. On the way, he suffered from severe dysentery and said to the boatman, 'My life is probably coming to an end, just put me on the shore, no coffin is needed. After I die, just give me to the insects and birds.' The boatman followed his words and put him on the shore. At night, he saw flames coming out of his body. The boatman felt strange and frightened, so he went to see, and he had already died. The boatman went to Xiangdong and saw Huian, who had already arrived. Soon he didn't know where he went again. Huiji later went to Zhiqi Temple and visited the hermit Nanyang Liuqiu, and told him about it in detail. Liuqiu immediately got up and bowed to the distance, and said to Huiji, 'This is a person who has attained the Tao, and has entered the Samadhi of Fire Light (a state of meditation).' At that time, there was also the monk Lan Fawei in Sichuan, who also had strange signs, and people at that time also suspected that he had attained the holy fruit. 釋法匱 (Shi Fakui), whose original surname was Ruan, was from Yuqian in Wuxing. He became a monk at a young age and was a disciple of Fa Kai of Zhiyuan Temple in the capital. Fa Kai had always been learned and was especially proficient in classics and history. 王奐 (Wang Huan), the King of Langya
王肅並共師焉。匱為性恭默少語言。樸然自守不涉人事。誦法華經一部。寺有上座塵勝法師老病。匱從為依止。營護甚至。及勝亡殯葬如法。每齋會得直。聚以造栴檀像。像成自設大會。其本家僑居京師大市。是旦還家。又至定林。復還枳園。后三處考覆皆見匱來中食。實是一時。而三處赴焉。爾日晚還房臥奄然而卒。尸甚香軟手屈二指。眾咸悟其得二果。時猶為沙彌。而靈蹟殊異。遂聞于武帝。帝親臨幸為會僧設供。文惠文宣併到房頂禮為營理葬殮。百姓云赴䞋施重疊。仍以所得利養起枳園寺塔。是歲齊永明七年也。
釋僧慧。姓劉。不知何許人。在荊州數十年。南陽劉 立陟屺年請以居之。時人見之已五六十年。終亦不老。舉止趨爾無甚威儀。往至病人家。若瞋者必死。喜者必差。時咸以此為讖。凡未相識者。並悉其親表存亡。慧嘗至江邊告津吏求度。吏迫以舟小未及過之。須臾已見慧在彼。兩岸諸人咸嘆神異。中山甄恬南平車曇。同日請慧。慧皆赴之。后兩家檢覆方知分身。齊永明中文慧要下京。行過保志。志撫背曰赤龍子。他無所言。慧后還荊。遇見鎮西長史劉景𦼆。忽泣慟而投之數日。𦼆果為刺史所害。后至湘州城南。忽云。地中有碑。眾人試掘。果得二枚。慧后不知所終。或云。永元中卒于江陵。
【現代漢語翻譯】 現代漢語譯本：王肅也和他的老師一起去了。僧匱天性沉默寡言，為人淳樸，安守本分，不參與世事。他誦讀《法華經》一部。寺里有一位上座，名叫塵勝法師，年老多病。僧匱就跟隨他作為依靠，照顧得非常周到。等到塵勝法師去世，僧匱按照佛法為他辦理喪事。每次齋會得到供養的錢財，他就積攢起來用來建造栴檀木的佛像。佛像建成后，他親自舉辦盛大的法會。他的本家僑居在京城的大市場。法會這天，僧匱回到本家，又去了定林寺，之後又回到枳園寺。後來，這三個地方的人互相詢問覈實，都看到僧匱來寺中用齋飯，實際上他是一時之間分身前往三個地方應供。當天晚上，僧匱回到房間睡覺，安然去世。他的屍體非常柔軟，並且散發著香味，兩根手指彎曲。眾人都領悟到他已經證得了二果。當時他還是一個沙彌，但是他的靈異事蹟非常特別，因此傳到了武帝那裡。武帝親自駕臨，為僧眾設齋供養。文惠太子和文宣王都來到僧匱的房間，頂禮膜拜，併爲他料理喪事。百姓們紛紛趕來佈施，財物堆積如山。於是用所得的供養錢財建造了枳園寺的佛塔。那一年是齊永明七年。 釋僧慧，姓劉，不知道是哪裡人。他在荊州住了幾十年。南陽人劉 立陟屺年老時，請他到自己家居住。當時人們看到他已經五六十年了，但始終不顯衰老。他的舉止行動隨意自然，沒有什麼威儀。他前往病人家中，如果病人見到他後感到生氣，那麼這個人一定會死；如果病人見到他後感到高興，那麼這個人一定會痊癒。當時人們都把這看作是一種預兆。凡是沒有和他相識的人，他都能說出這個人的親戚朋友的存亡情況。僧慧曾經到江邊，告訴擺渡的船伕要渡河。船伕因為船小，沒有立刻讓他上船。一會兒，人們就看到僧慧已經在對岸了。兩岸的人都驚歎他的神異。中山人甄恬和南平人車曇，同一天邀請僧慧。僧慧都答應了他們的邀請。後來兩家人互相詢問覈實，才知道僧慧是分身前往的。齊永明年間，文慧王要下京城，僧慧路過保志禪師那裡，保志禪師拍著他的背說：『赤龍子』，其他什麼也沒說。僧慧後來回到荊州，遇見鎮西長史劉景𦼆，忽然痛哭流涕地撲向他，過了幾天，劉景𦼆果然被刺史所殺害。後來僧慧到了湘州城南，忽然說：『地中有碑。』眾人試著挖掘，果然挖出了兩塊石碑。僧慧後來不知道在哪裡去世了。有人說，他在永元年間死於江陵。
【English Translation】 English version: Wang Su also went together with his teacher. Seng Kui was by nature taciturn and spoke little. He was simple and self-possessed, not involved in worldly affairs. He recited one copy of the 'Lotus Sutra'. In the temple, there was a senior monk named Dharma Master Chen Sheng, who was old and ill. Kui followed him as his support, taking care of him with utmost diligence. When Chen Sheng passed away, Kui performed the funeral rites according to the Dharma. Each time he received offerings at a vegetarian feast, he accumulated the money to build a sandalwood statue of the Buddha. After the statue was completed, he personally held a grand Dharma assembly. His family resided in the capital's grand market. On the day of the assembly, Kui returned to his family home, then went to Dinglin Temple, and then returned to Zhiyuan Temple. Later, people in these three places inquired and verified that they had all seen Kui come to the temple for the midday meal. In reality, he had manifested simultaneously in three places to attend to the offerings. That evening, Kui returned to his room to sleep and passed away peacefully. His body was very soft and fragrant, and two of his fingers were bent. The assembly realized that he had attained the second fruit (Sakadagami). At that time, he was still a Shramanera (novice monk), but his miraculous deeds were extraordinary, and thus they were reported to Emperor Wu. The Emperor personally visited and made offerings to the Sangha. Prince Wenhui and Prince Wenxuan both came to Kui's room, prostrated in reverence, and managed his funeral arrangements. The people flocked to make offerings, and the donations piled up. Therefore, they used the proceeds from the offerings to build a pagoda at Zhiyuan Temple. That year was the seventh year of Yongming in the Qi dynasty. Shramana Seng Hui, whose surname was Liu, was of unknown origin. He lived in Jingzhou for several decades. Liu Li of Nanyang, in his old age, invited him to live with him. People saw him for fifty or sixty years, but he never seemed to age. His behavior was casual and unceremonious. When he went to a sick person's house, if the patient became angry upon seeing him, that person would surely die; if the patient was happy to see him, that person would surely recover. At the time, people regarded this as a sign. He could tell the living and deceased relatives of anyone he had never met before. Seng Hui once went to the riverside and asked the ferryman to take him across. The ferryman, because the boat was small, did not immediately let him board. A moment later, people saw Seng Hui already on the other side. People on both banks marveled at his miraculous powers. Zhen Tian of Zhongshan and Che Tan of Nanping invited Seng Hui on the same day. Seng Hui accepted both invitations. Later, the two families inquired and verified that Seng Hui had manifested in two places simultaneously. During the Yongming period of the Qi dynasty, Prince Wenhui was about to go to the capital. Seng Hui passed by Chan Master Baozhi, who patted him on the back and said, 'Red Dragon Child,' and said nothing else. Seng Hui later returned to Jingzhou and met Liu Jingxuan, the Chief Clerk of the Garrison of the West, and suddenly burst into tears and threw himself upon him for several days. As a result, Liu Jingxuan was killed by the governor. Later, Seng Hui arrived south of Xiangzhou city and suddenly said, 'There is a stele in the ground.' The people tried digging and indeed found two steles. It is unknown where Seng Hui eventually passed away. Some say that he died in Jiangling during the Yongyuan period.
時江陵長沙寺又有釋慧遠者。本沙門慧印之蒼頭也。印見其有信因為出家。仍行般舟之業數歲勤苦遂有神異。能分身赴請。及預記興亡等。
釋慧通。不知何許人也。宋元嘉中見在壽春。衣服趨爾寢宿無定。遊歷村裡飲宴食啖。不異恒人。常自稱鄭散騎。言未然之事頗時有驗。江陵邊有僧歸者。游賈壽春將應反鄉。路值慧通。稱欲寄物。僧歸時自負重擔固以致辭。遂強置擔上。而了不覺重。行數里便別去。謂僧歸曰。我有姊。在江陵作尼名惠緒。住三層寺。君可為我相聞。道尋欲往。言訖忽然不見。顧視擔上所寄物亦失。僧歸既至。尋得慧緒。具說其意。緒既無此弟。亦不知何以而然。乃自往來壽春尋之。竟不相見通后自往江陵。而慧緒已死。入其房中訊問委悉。因留江陵少時。路由人家墳墓無不悉其氏族死亡年月。傳以相問。並如其言。或時懸指偷劫道其罪狀。於是群盜遙見通者。輒間行避走。又于江津路值一人。忽以杖打之。語云。可駛歸去看汝家若為。此人至家果為延火所及。舍物蕩盡。齊永元初忽就相識人任漾求酒。甚急云。今應遠行不復相見。為謝諸知識。並宜精勤修善為先。飲酒畢至墻邊臥地。就看已死。后數十日復有人於市中見之。追及共語。久之乃失。
釋保志。本姓朱。金城人。少出
【現代漢語翻譯】 現代漢語譯本：當時江陵長沙寺還有一位名叫釋慧遠的人，原本是沙門慧印的僕人。慧印見他有向佛之心，便讓他出了家。慧遠隨後修行般舟三昧，數年勤苦，最終有了神異的能力，能夠分身去應邀赴約，並且能夠預知興衰存亡等事。 釋慧通，不知道是哪裡人。南朝宋元嘉年間出現在壽春。他的衣著隨便，睡覺的地方也不固定。在村裡遊蕩，吃喝宴飲，和普通人沒什麼兩樣。他常常自稱是鄭散騎。說一些還沒發生的事情，有時候還挺靈驗。江陵有個叫僧歸的和尚，在壽春做生意，準備回鄉。路上遇到了慧通，說想托他帶點東西。僧歸當時揹著很重的行李，堅決推辭。慧通就強行把東西放在他的擔子上，但僧歸卻一點也沒覺得重。走了幾里路，慧通就告別離開了，對僧歸說：『我有個姐姐，在江陵當尼姑，法名叫惠緒，住在三層寺。你可以幫我問候她一下，說我很快就要去看她。』說完，忽然就不見了。僧歸回頭看擔子上，慧通托他帶的東西也不見了。僧歸到了江陵，找到了惠緒，把事情的經過都告訴了她。惠緒並沒有這樣一個弟弟，也不知道是怎麼回事。於是她親自去壽春尋找慧通，最終也沒能見到。慧通後來自己去了江陵，但惠緒已經去世了。他進入惠緒的房間，詳細詢問了情況。之後他在江陵住了段時間，路過人家的墳墓，沒有不知道他們姓氏、家族、死亡年月的。把這些告訴別人，都和實際情況一樣。有時候他還會指著小偷強盜，說出他們的罪行。於是，那些盜賊遠遠地看到慧通，就趕緊躲開。還有一次，他在江津路上遇到一個人，忽然用棍子打他，說：『你快點回家看看你家怎麼樣了。』這個人回到家，果然發生了火災，家裡的東西都燒光了。南齊永元年間，慧通忽然向認識的人任漾要酒，非常著急，說：『我現在要遠行了，以後不會再見面了。替我謝謝各位朋友，希望他們精勤修行，以行善為先。』喝完酒，走到墻邊躺在地上，去看的時候已經死了。後來過了幾十天，又有人在集市上看到他，追上去和他說話，說了很久，他又不見了。 釋保志，本姓朱，是金城人，從小就出家。
【English Translation】 English version: At that time, in Changsha Temple of Jiangling, there was a monk named Shi Huiyuan (釋慧遠), originally a servant of the monk Huiyin (慧印). Huiyin, seeing his faith, allowed him to become a monk. Huiyuan then practiced the Pratyutpanna Samadhi (般舟三昧), and after several years of diligent effort, he attained miraculous abilities, such as being able to bilocate to attend invitations and predict rise and fall. Shi Huitong (釋慧通), it is not known where he came from. During the Yuanjia period of the Song Dynasty, he was seen in Shouchun. His clothes were casual, and his sleeping place was not fixed. He wandered in villages, eating and drinking at feasts, no different from ordinary people. He often called himself Zheng Sanqi (鄭散騎). He spoke of things that had not yet happened, and sometimes they proved to be true. There was a monk named Senggui (僧歸) in Jiangling, who was doing business in Shouchun and was preparing to return home. On the road, he met Huitong, who said he wanted to entrust him with something. Senggui was carrying a heavy load at the time and firmly declined. Huitong forcibly placed the item on his shoulder, but Senggui did not feel any weight at all. After walking a few miles, Huitong bid farewell and said to Senggui: 'I have an older sister who is a nun in Jiangling, named Huixu (惠緒), living in the Three-Story Temple. Can you please greet her for me and tell her that I will be visiting her soon?' After saying this, he suddenly disappeared. Senggui looked back at his shoulder, and the item that Huitong had entrusted him with was also gone. When Senggui arrived in Jiangling, he found Huixu and told her the whole story. Huixu did not have such a younger brother and did not know what to make of it. So she went to Shouchun to look for Huitong herself, but she never found him. Huitong later went to Jiangling himself, but Huixu had already passed away. He entered Huixu's room and inquired about the details. After that, he stayed in Jiangling for a while. When he passed by people's graves, he knew their surnames, families, and dates of death. When he told others about these things, they were all accurate. Sometimes he would point at thieves and robbers and reveal their crimes. As a result, those thieves and robbers would quickly hide when they saw Huitong from afar. On another occasion, he met a person on the road in Jiangjin and suddenly hit him with a stick, saying: 'Go home quickly and see what's happening to your house.' When this person returned home, a fire had indeed broken out, and all his belongings were burned. During the Yongyuan period of the Southern Qi Dynasty, Huitong suddenly asked Ren Yang (任漾), an acquaintance, for wine, very urgently, saying: 'I am going on a long journey now and will not see you again. Please thank all my friends and hope that they will diligently cultivate and prioritize doing good deeds.' After drinking the wine, he went to the wall and lay down on the ground. When they went to check on him, he was already dead. Later, after several decades, someone saw him in the market again, chased after him and spoke to him for a long time, and then he disappeared again. Shi Baozhi (釋保志), whose original surname was Zhu (朱), was from Jincheng. He became a monk at a young age.
家止京師道林寺。師事沙門僧儉為和上修習禪業。至宋太始初忽如僻異。居止無定飲食無時。髮長數寸。常跣行街巷。執一錫杖。杖頭掛剪刀及鏡或掛一兩匹帛。齊建元中稍見異跡。數日不食亦無饑容。與人言語始若難曉后皆效驗。時或賦詩言如讖記。京土士庶皆共事之。齊武帝謂其惑眾收駐建康。明旦人見其入市。還檢獄中志猶在焉。志語獄吏。門外有兩輿食來金缽盛飯。汝可取之。既而齊文慧太子竟陵王子良並送食餉志。果如其言。建康令呂文顯以事聞武帝帝即迎入居之後堂。一時屏除內宴。志亦隨眾出。既而景陽山上猶有一志與七僧俱。帝怒遣推檢失所在。問吏啟云。志久出在省。方以墨涂其身。時僧正法獻欲以一衣遺志。遣使于龍光罽賓二寺求之。並云。昨宿旦去。又至其常所造厲侯伯家尋之。伯云。志昨在此行道旦眠未覺。使還以告獻。方知其分身三處宿焉。志常盛冬祖行。沙門寶亮欲以衲衣遺之。未及發言。志忽來引納而去。又時就人求生魚鲙。人為辦覓。致飽乃去。還視盆中魚游活如故。志后假武帝神力。見高帝于地下。常受錐刀之苦。帝自是永廢錐刀。齊衛尉胡諧病請志。志往疏云明屈。明日竟不往。是日諧亡。載尸還宅。志云。明屈者明日尸出也。齊太尉司馬殷齊之隨陳顯達鎮江州辭志。志畫紙作
一樹。樹上有烏。語云。急時可登此。后顯達逆。即留齊之鎮州。及敗齊之叛入廬山。追騎將及。齊之見林中有一樹。樹上有烏。如志所畫。悟而登之。烏竟不飛。追者見烏謂無人而反。卒以見免。齊屯騎桑偃將欲謀反。往詣志。志遙見而走。大呼云。圍臺城欲反逆斫頭破腹。后未旬事發。偃叛往朱方。為人所得。果斫頭破腹。梁鄱陽忠烈王嘗屈志來第。會忽令覓荊子甚急。既得安之門上莫測所以。少時王便出為荊州刺史。其預鑒之明此類非一。志多去來興皇凈名兩寺。及今上龍興甚見崇禮。先是齊時多禁志出入。今上即位下詔曰。志公跡拘塵垢神遊冥寂。水火不能燋濡。蛇虎不能侵懼。語其佛理則聲聞以上。談其隱倫則遁仙高者。豈得以俗士常情空相拘制。何其鄙狹一至於此。自今行道來往隨意出入勿得復禁。志自是多出入禁內。天監五年冬旱。雩祭備至而未降雨。志忽上啟云。志病不差就官乞治。若不啟百官應得鞭杖。愿于華光殿講勝鬘請雨。上即使沙門法雲講勝鬘。講竟夜便大雪。志又云。須一盆水加刀其上。俄而雨大降高下皆足。上嘗問志云。弟子煩惑未除。何以治之。答云。十二識者。以為十二因緣。治惑藥也。又問十二之旨。答云。旨在書字時節刻漏中。識者以為書之在十二時中。又問。弟子何時得靜心
【現代漢語翻譯】 現代漢語譯本：有一棵樹，樹上有烏鴉。有諺語說，緊急的時候可以爬上這棵樹。後來蕭齊的某人顯達後背叛，被留在鎮守鎮州。以及後來蕭齊的叛亂者逃入廬山，追趕的騎兵將要趕上。蕭齊的叛亂者看見林中有一棵樹，樹上有烏鴉，和之前僧人寶誌所畫的一樣。他醒悟過來就爬了上去，烏鴉竟然沒有飛走。追趕的人看見烏鴉，以為沒有人就回去了。蕭齊的叛亂者最終因此得以倖免。蕭齊的屯騎校尉桑偃將要謀反，前往拜訪寶誌。寶誌遠遠地看見他就跑開了，大聲喊道：『包圍臺城想要謀反的人，會被砍頭破腹！』後來不到十天，事情就發生了。桑偃叛亂逃往朱方，被人抓獲，果然被砍頭破腹。梁朝的鄱陽忠烈王曾經委屈自己來到寶誌的住所。恰逢梁王忽然命令緊急尋找荊條，找到后安放在門上，沒有人知道是什麼原因。不久，梁王就被任命為荊州刺史。寶誌預先鑑別的英明，這樣的例子不止一件。寶誌經常往來於興皇寺和凈名寺。以及當今皇上對寶誌非常崇敬。先前在蕭齊的時候，多次禁止寶誌出入。當今皇上即位後下詔說：『寶誌法師的形跡雖然拘泥於塵世，但他的精神卻遨遊于寂靜的境界。水火不能燒焦浸濕他，蛇虎也不能侵犯恐嚇他。談論佛理，他的境界在聲聞乘之上；談論隱居，他的境界比那些隱士仙人還要高。怎麼可以用世俗之人的常情來空自拘束限制他呢？這是多麼的鄙陋狹隘啊！從今以後，寶誌法師的行道來往，隨意出入，不得再加以禁止。』寶誌從此以後就經常出入皇宮禁內。天監五年冬天發生旱災，各種祈雨祭祀都準備齊全了，但還是沒有下雨。寶誌忽然上奏說：『我的病一直沒有好轉，想請辭官職去治療。如果不啟奏，百官應該會受到鞭打。』他希望在華光殿講解《勝鬘經》來祈求下雨。皇上就讓沙門法雲講解《勝鬘經》，講解完畢后，當晚就下了大雪。寶誌又說：『需要一盆水，在上面放一把刀。』一會兒，雨就下得很大，高處低處都足夠了。皇上曾經問寶誌說：『弟子的煩惱迷惑還沒有消除，用什麼方法來治療呢？』寶誌回答說：『十二識，可以認為是十二因緣，是治療煩惱迷惑的藥。』皇上又問十二的旨意。寶誌回答說：『旨意就在書寫文字、時節刻漏之中。』理解的人認為，書寫文字就在十二時辰之中。皇上又問：『弟子什麼時候才能得到內心的平靜？』 English version: There was a tree, and on the tree was a crow. There was a saying, 'In times of urgency, one can climb this tree.' Later, someone from the Xiao Qi dynasty became prominent and then rebelled, and was left to guard Zhenzhou. And later, when the rebel of Xiao Qi fled into Mount Lu, the pursuing cavalry was about to catch up. The rebel of Xiao Qi saw a tree in the forest, and on the tree was a crow, just like what the monk Baozhi had painted before. He realized and climbed up, and the crow did not fly away. The pursuers saw the crow and thought there was no one there, so they returned. The rebel of Xiao Qi was eventually spared. Sang Yan, the Tunqi Commandant of Xiao Qi, was about to rebel and went to visit Baozhi. Baozhi saw him from afar and ran away, shouting loudly, 'Those who surround the Taicheng and want to rebel will be beheaded and disemboweled!' Later, in less than ten days, the incident happened. Sang Yan rebelled and fled to Zhufang, was captured, and was indeed beheaded and disemboweled. The Prince Zhonglie of Poyang of the Liang dynasty once humbled himself to come to Baozhi's residence. It happened that the Prince suddenly ordered an urgent search for Vitex twigs, and after finding them, he placed them on the door, and no one knew why. Soon, the Prince was appointed as the Governor of Jingzhou. Baozhi's foresight and discernment, such examples are not just one. Baozhi often went back and forth between Xinghuang Temple (Xinghuang Si) and Jingming Temple (Jingming Si). And the current Emperor greatly revered Baozhi. Previously, during the Xiao Qi dynasty, Baozhi was often forbidden from entering and leaving. After the current Emperor ascended the throne, he issued an edict saying, 'The traces of Dharma Master Baozhi are confined to the mundane world, but his spirit roams in the realm of tranquility. Water and fire cannot scorch or soak him, and snakes and tigers cannot invade or frighten him. Discussing Buddhist principles, his realm is above the Sravaka Vehicle; discussing seclusion, his realm is even higher than those hermits and immortals. How can we use the ordinary feelings of worldly people to bind and restrict him in vain? How petty and narrow is this! From now on, Dharma Master Baozhi's practice and comings and goings, entering and leaving at will, must not be prohibited again.' From then on, Baozhi often entered and left the imperial palace. In the winter of the fifth year of Tianjian, there was a drought, and all kinds of rain-seeking sacrifices were prepared, but it still did not rain. Baozhi suddenly submitted a memorial saying, 'My illness has not improved, and I would like to resign from my official position to seek treatment. If I do not report, the officials should be whipped.' He hoped to explain the 'Srimala Sutra' (Shengman Jing) in the Huaguang Hall (Huaguang Dian) to pray for rain. The Emperor then asked the monk Fayun to explain the 'Srimala Sutra', and after the explanation, it snowed heavily that night. Baozhi also said, 'A basin of water is needed, with a knife placed on it.' After a while, the rain fell heavily, and there was enough rain everywhere. The Emperor once asked Baozhi, 'My afflictions and delusions have not been eliminated, what method should I use to treat them?' Baozhi replied, 'The twelve consciousnesses can be regarded as the twelve links of dependent origination, which are the medicine for treating afflictions and delusions.' The Emperor then asked about the meaning of the twelve. Baozhi replied, 'The meaning lies in the writing of characters, the seasons, and the clepsydra.' Those who understand believe that the writing of characters is within the twelve time periods. The Emperor then asked, 'When will I be able to obtain inner peace?'
【English Translation】 There was a tree, and on the tree was a crow. There was a saying, 'In times of urgency, one can climb this tree.' Later, someone from the Xiao Qi dynasty became prominent and then rebelled, and was left to guard Zhenzhou. And later, when the rebel of Xiao Qi fled into Mount Lu, the pursuing cavalry was about to catch up. The rebel of Xiao Qi saw a tree in the forest, and on the tree was a crow, just like what the monk Baozhi had painted before. He realized and climbed up, and the crow did not fly away. The pursuers saw the crow and thought there was no one there, so they returned. The rebel of Xiao Qi was eventually spared. Sang Yan, the Tunqi Commandant of Xiao Qi, was about to rebel and went to visit Baozhi. Baozhi saw him from afar and ran away, shouting loudly, 'Those who surround the Taicheng and want to rebel will be beheaded and disemboweled!' Later, in less than ten days, the incident happened. Sang Yan rebelled and fled to Zhufang, was captured, and was indeed beheaded and disemboweled. The Prince Zhonglie of Poyang of the Liang dynasty once humbled himself to come to Baozhi's residence. It happened that the Prince suddenly ordered an urgent search for Vitex twigs, and after finding them, he placed them on the door, and no one knew why. Soon, the Prince was appointed as the Governor of Jingzhou. Baozhi's foresight and discernment, such examples are not just one. Baozhi often went back and forth between Xinghuang Temple (Xinghuang Si) and Jingming Temple (Jingming Si). And the current Emperor greatly revered Baozhi. Previously, during the Xiao Qi dynasty, Baozhi was often forbidden from entering and leaving. After the current Emperor ascended the throne, he issued an edict saying, 'The traces of Dharma Master Baozhi are confined to the mundane world, but his spirit roams in the realm of tranquility. Water and fire cannot scorch or soak him, and snakes and tigers cannot invade or frighten him. Discussing Buddhist principles, his realm is above the Sravaka Vehicle; discussing seclusion, his realm is even higher than those hermits and immortals. How can we use the ordinary feelings of worldly people to bind and restrict him in vain? How petty and narrow is this! From now on, Dharma Master Baozhi's practice and comings and goings, entering and leaving at will, must not be prohibited again.' From then on, Baozhi often entered and left the imperial palace. In the winter of the fifth year of Tianjian, there was a drought, and all kinds of rain-seeking sacrifices were prepared, but it still did not rain. Baozhi suddenly submitted a memorial saying, 'My illness has not improved, and I would like to resign from my official position to seek treatment. If I do not report, the officials should be whipped.' He hoped to explain the 'Srimala Sutra' (Shengman Jing) in the Huaguang Hall (Huaguang Dian) to pray for rain. The Emperor then asked the monk Fayun to explain the 'Srimala Sutra', and after the explanation, it snowed heavily that night. Baozhi also said, 'A basin of water is needed, with a knife placed on it.' After a while, the rain fell heavily, and there was enough rain everywhere. The Emperor once asked Baozhi, 'My afflictions and delusions have not been eliminated, what method should I use to treat them?' Baozhi replied, 'The twelve consciousnesses can be regarded as the twelve links of dependent origination, which are the medicine for treating afflictions and delusions.' The Emperor then asked about the meaning of the twelve. Baozhi replied, 'The meaning lies in the writing of characters, the seasons, and the clepsydra.' Those who understand believe that the writing of characters is within the twelve time periods. The Emperor then asked, 'When will I be able to obtain inner peace?'
修習。答云。安樂禁。識者以為禁者止也。至安樂時乃止耳。后法雲于華林寺講法華。至假使黑風。志忽問風之有無。答云。世諦故有。第一義則無也。志往復三四番。便笑云。若體是假有此亦不可解難可解。其辭旨隱沒類皆如此。有陳御虜者。舉家事志甚篤。志嘗為其現真形。光相如菩薩像焉。志知名顯奇四十餘載。士女恭事者數不可稱。至天監十三年冬。于臺後堂謂人曰。菩薩將去。未及旬日無疾而終。屍骸香軟形貌熙悅。臨亡然一燭以付后閣舍人吳慶。慶即啟聞。上嘆曰。大師不復留矣。燭者將以後事屬我乎。因厚加殯送葬于鐘山獨龍之阜。仍于墓所立開善精舍。敕陸倕制銘辭于冢內。王筠勒碑文于寺門。傳其遺像處處存焉。初志顯跡之始。年可五六十許。而終亦不老。人咸莫測其年。有徐捷道者。居於京師九日臺北。自言是志外舅弟。小志四年。計志亡時應年九十七矣。時梁初蜀中又有道香僧朗。亦並有神力云。
論曰。神道之為化也。蓋以抑夸強摧侮慢。挫兇銳解塵紛。至若飛輪御寶則善信歸降。竦石參煙則力士潛伏。當知至治無心剛柔在化。自晉惠失政懷愍播遷。中州寇蕩群羯亂交。淵曜篡虐於前。勒虎潛兇於後。郡國分崩民遭屠炭。澄公憫鋒鏑之方始。痛刑害之未央。遂彰神化于葛陂。騁懸記于
【現代漢語翻譯】 現代漢語譯本：修習。回答說：『安樂禁。』有見識的人認為，所謂的『禁』就是停止的意思。只有到了安樂的時候才會停止。後來，法雲在華林寺講《法華經》，講到『假使黑風』時，志公忽然問風的存在與否。法雲回答說：『從世俗諦的角度來說，風是存在的；但從第一義諦的角度來說，風是不存在的。』志公來回問了三四遍，便笑著說：『如果本體是假有，那麼這個道理也是不可理解，難以理解的。』他的言辭旨意隱晦，大都如此。有位名叫陳御虜的人，全家對志公非常虔誠。志公曾經為他顯現真身，光芒相貌如同菩薩像一般。志公以其名聲和奇異事蹟顯揚了四十多年，士人和婦女恭敬侍奉他的人數不勝數。到了天監十三年冬天，志公在臺城後堂對人說：『菩薩將要離去了。』不到十天，他無疾而終。屍體骸骨散發著香氣，容貌安詳喜悅。臨終時點燃一支蠟燭交給后閣舍人吳慶。吳慶立即稟告了皇上。皇上嘆息道：『大師不再留下了啊！這支蠟燭是將後事託付給我嗎？』於是隆重地為他舉行了殯葬儀式，安葬在鐘山獨龍的山丘上。並在墓地旁建立了開善精舍。皇帝敕令陸倕撰寫銘文于墓中，王筠在寺門刻碑文。流傳著他的遺像，處處都有供奉。當初志公顯現事蹟的時候，年齡大約五六十歲，而去世時也不顯衰老。人們都無法測知他的年齡。有位名叫徐捷道的人，居住在京城九日臺北，自稱是志公的舅舅的弟弟，比志公小四歲。推算起來，志公去世時應該九十七歲了。當時梁朝初期，蜀中還有道香、僧朗，也都有神通之力。 論曰：神道教化的作用，大概在於抑制驕橫，摧毀侮慢，挫敗兇惡銳氣，解除塵世紛擾。至於飛輪御寶，則能使善良的人信服歸降；高聳的石像參入雲煙，則能使大力士也潛藏起來。應當知道，最高的統治是無心的，剛強和柔順都在於教化。自從晉惠帝失去政權，懷帝和愍帝被迫遷都，中原地區遭受寇賊侵擾，各胡人部落互相攻伐。劉淵、石勒在前篡位虐殺，石虎在後潛藏兇惡。郡國分崩離析，百姓遭受屠殺和炭烤般的苦難。澄公憐憫戰火鋒鏑剛剛開始，痛心刑罰殺害沒有停止。於是，在葛陂彰顯神異教化，施展懸記預言。
【English Translation】 English version: 'Practicing.' Answered, 'The Anle Prohibition (Peace and Joy Restriction).' Those who understand consider the 'prohibition' to mean stopping. Only when one reaches Anle (Peace and Joy) does it stop. Later, Fa Yun lectured on the Lotus Sutra at Hualin Temple. When he reached 'Suppose a Black Wind,' Zhi Gong suddenly asked whether the wind existed or not. Fa Yun replied, 'From the perspective of conventional truth (Samsriti-satya), it exists; but from the perspective of ultimate truth (Paramartha-satya), it does not.' Zhi Gong asked back and forth three or four times, then laughed and said, 'If the essence is a provisional existence, then this principle is also incomprehensible, difficult to understand.' His words and meanings were obscure, mostly like this. There was a man named Chen Yulu, whose whole family was very devoted to Zhi Gong. Zhi Gong once revealed his true form to him, his light and appearance like a Bodhisattva image. Zhi Gong was known for his fame and miraculous deeds for more than forty years, and the number of scholars and women who respectfully served him was countless. In the winter of the thirteenth year of the Tianjian era, Zhi Gong said to people in the back hall of the Taicheng palace, 'The Bodhisattva is about to leave.' In less than ten days, he died without illness. His corpse was fragrant and soft, his appearance peaceful and joyful. Before his death, he lit a candle and gave it to Wu Qing, a servant in the back pavilion. Wu Qing immediately reported this to the emperor. The emperor sighed and said, 'The master will not stay any longer! Is this candle entrusting me with his affairs?' Therefore, he held a grand funeral for him and buried him on the hill of Dulong in Zhongshan. He also established the Kaisan Vihara (Kaisan Pure Dwelling) next to the tomb. The emperor ordered Lu Chui to write an inscription in the tomb, and Wang Yun to carve a stele inscription at the temple gate. His portrait is spread everywhere and worshipped. When Zhi Gong first began to show his traces, he was about fifty or sixty years old, and he did not age when he died. People could not fathom his age. There was a man named Xu Jiedao, who lived in Jiuri North of the capital, and claimed to be Zhi Gong's maternal uncle's younger brother, four years younger than Zhi Gong. According to calculations, Zhi Gong should have been ninety-seven years old when he died. At the beginning of the Liang Dynasty, there were also Dao Xiang and Seng Lang in Shu (Sichuan), who also had supernatural powers. Commentary: The function of the way of the spirits is generally to suppress arrogance, destroy insult and contempt, thwart fierce sharpness, and resolve worldly disturbances. As for flying wheels and precious treasures, they can make good people believe and surrender; towering stone statues that reach into the clouds can make strong men hide. It should be known that the highest rule is without intention, and strength and gentleness lie in transformation. Since Emperor Hui of Jin lost power, and Emperors Huai and Min were forced to move the capital, the Central Plains were invaded by bandits, and various barbarian tribes fought each other. Liu Yuan and Shi Le usurped the throne and committed atrocities in the front, and Shi Hu hid his ferocity in the back. The prefectures and states were divided and collapsed, and the people suffered slaughter and charcoal-like suffering. Venerable Cheng pitied that the flames of war had just begun, and grieved that the punishment and killing had not stopped. Therefore, he manifested supernatural teachings in Gebei and displayed prophetic predictions.
襄鄴。藉秘咒而濟將盡。擬香氣而拔臨危。瞻鈴映掌坐定吉兇。終令二石稽首荒裔子來。澤潤蒼萠固無以校也。其後佛調耆域涉公杯度等。或韜光晦影。俯同迷俗。或顯現神奇。遙記方兆。或死而更生。或窆后空墎。靈蹟怪詭莫測其然。但典章不同祛取亦異。至如劉安李脫。書史則以為謀僣妖蕩。仙錄則以為羽化云翔。夫理之所貴者合道也。事之所貴者濟物也。故權者反常而合道。利用以成務。然前傳所紀其詳莫究。或由法身應感。或是遁仙高逸。但使一介兼又便足矣。至如慧則之感香甕能致痼疾消療。史宗之過漁梁乃令潛鱗得命。白足臨刃不傷。遺法為之更始。保志分身圓戶。帝王以之加信。光雖和而弗污其體。塵雖同而弗渝其真。故先代文紀並見宗錄。若其夸炫方伎左道亂時因神藥而高飛。藉芳芝而壽考。與夫雞鳴雲中。狗吠天上。蛇鵠不死。龜靈千年。曾是為異乎。
贊曰。土資水澤。金由火煎。強梁扈化。假見威權。澄照襄土。開導蓄川。惠茲兩葉。綏彼四邊。如不繄賴。民命何全。
高僧傳卷第十 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第十一
梁會稽嘉祥寺沙門釋慧皎撰
習禪(二十一人) 明律(十三人)竺僧顯一帛僧光二竺曇猷三釋慧嵬四釋
【現代漢語翻譯】 現代漢語譯本： 在襄鄴（地名），憑藉秘密的咒語來救助將要死去的人，模擬香氣來解救危難。觀察鈴鐺在手掌中的反映來確定吉兇。最終使得兩塊石頭也叩頭，荒遠地區的使者也來朝拜。恩澤滋潤草木，實在無法衡量其功德。此後，佛調（僧人名），耆域（醫生名），涉公（僧人名），杯度（僧人名）等人，有的韜光養晦，降低身份與凡夫俗子一樣；有的顯現神奇，遙遠地預知未來的徵兆；有的死而復生，有的埋葬后墳墓卻是空的。這些靈異的軌跡，怪異而不可測度。只是因為他們所遵循的典章不同，所以採取的方式也不同。至於劉安（漢朝淮南王），李脫（人名），史書認為他們是陰謀叛逆、行為怪誕，而仙人的記錄則認為他們是羽化成仙、飛昇雲霄。道理所看重的是符合天道，事情所看重的是救濟萬物。所以，權變是爲了反常而符合天道，利用各種方法來完成事務。然而，前代的傳記所記載的內容，其詳細情況已經無法考究。或許是法身應化，或許是隱遁的仙人，只要有一點好處也就足夠了。至於慧則（僧人名）感應香爐，能夠使頑固的疾病痊癒；史宗（僧人名）經過漁梁，就讓潛藏的魚類得以活命；白足（僧人名）面臨刀刃而不受傷，他的遺法因此得以重新開始；保志（僧人名）分身於圓戶，帝王因此更加信服。光明雖然與世俗融合卻不被污染，塵埃雖然相同卻不改變其本真。所以，前代的文獻記載都可以在宗派的記錄中看到。至於那些誇耀方術、用邪門歪道擾亂時局的人，他們依靠神奇的藥物而高飛，憑藉芬芳的靈芝而長壽，以及雞在雲中鳴叫，狗在天上吠叫，蛇和鵠不會死去，烏龜和靈物活了千年，這些又有什麼值得驚異的呢？
讚頌說：土地依靠水的滋潤，金屬依靠火的煎煉。強橫兇暴的人被感化，是因為看到了威嚴和權力。澄澈地照耀襄土，開導蓄積的河流。恩惠這兩片土地，安定那四方邊境。如果不是依靠他們，百姓的性命怎麼能保全呢？
《高僧傳》卷第十 《大正藏》第50冊 No. 2059 《高僧傳》
《高僧傳》卷第十一
梁會稽嘉祥寺沙門釋慧皎撰
習禪(二十一人) 明律(十三人)竺僧顯一（僧人名）帛僧光二（僧人名）竺曇猷三（僧人名）釋慧嵬四（僧人名）釋
English version: In Xiangye (place name), secret mantras were used to save those on the verge of death, and the scent of incense was used to avert danger. Observing the reflection of the bell in the palm of the hand determined good or bad fortune. Eventually, even two stones bowed their heads, and envoys from remote regions came to pay tribute. The grace that nourished the vegetation was immeasurable. Thereafter, Fotiao (monk's name), Qiyu (doctor's name), Shegong (monk's name), Beidu (monk's name), and others, some concealed their brilliance and humbled themselves to be like ordinary people; some manifested miracles and remotely foretold future omens; some died and were reborn, and some were buried but their tombs were empty. These miraculous traces were strange and unfathomable. It was only because the canons they followed were different that they adopted different methods. As for Liu An (Prince of Huainan in the Han Dynasty) and Li Tuo (person's name), historical records considered them to be conspiratorial and rebellious, while immortal records considered them to have ascended to immortality and soared into the clouds. What is valued in principle is conformity to the Dao, and what is valued in practice is benefiting all things. Therefore, expediency is to go against the norm but conform to the Dao, and to use various methods to accomplish tasks. However, the details of what was recorded in previous biographies can no longer be investigated. Perhaps it was the manifestation of the Dharmakaya, or perhaps it was a reclusive immortal, but even a little benefit is enough. As for Huize (monk's name) sensing the incense burner, it could cure stubborn diseases; Shi Zong (monk's name) passing by Yuliang, he allowed the hidden fish to live; Baizu (monk's name) was unharmed when facing the blade, and his legacy was thus restarted; Baozhi (monk's name) divided his body in the round door, and the emperors were thus more convinced. The light, though harmonizing with the world, was not defiled, and the dust, though the same, did not change its true nature. Therefore, the records of previous generations can be seen in the records of the sects. As for those who boasted of magic arts and used heretical ways to disrupt the times, they relied on magical medicines to fly high, and relied on fragrant ganoderma to live long, as well as chickens crowing in the clouds, dogs barking in the sky, snakes and swans not dying, and turtles and spirits living for thousands of years, what is so surprising about these?
The eulogy says: The land relies on the nourishment of water, and metal relies on the tempering of fire. The strong and violent are transformed because they see majesty and power. Clearly illuminate the land of Xiang, and guide the accumulated rivers. Bestow favor on these two lands, and pacify the four borders. If it were not for them, how could the lives of the people be preserved?
《Biographies of Eminent Monks》 Volume 10 《Taisho Tripitaka》 Volume 50 No. 2059 《Biographies of Eminent Monks》
《Biographies of Eminent Monks》 Volume 11
Compiled by the Monk Shi Huijiao of Jiaxiang Temple in Kuaiji, Liang Dynasty
Practicing Dhyana (21 people) Clarifying the Vinaya (13 people) Zhu Sengxian (monk's name) one, Bo Sengguang (monk's name) two, Zhu Tanyou (monk's name) three, Shi Huiwei (monk's name) four, Shi
【English Translation】 In Xiangye (place name), secret mantras were used to save those on the verge of death, and the scent of incense was used to avert danger. Observing the reflection of the bell in the palm of the hand determined good or bad fortune. Eventually, even two stones bowed their heads, and envoys from remote regions came to pay tribute. The grace that nourished the vegetation was immeasurable. Thereafter, Fotiao (monk's name), Qiyu (doctor's name), Shegong (monk's name), Beidu (monk's name), and others, some concealed their brilliance and humbled themselves to be like ordinary people; some manifested miracles and remotely foretold future omens; some died and were reborn, and some were buried but their tombs were empty. These miraculous traces were strange and unfathomable. It was only because the canons they followed were different that they adopted different methods. As for Liu An (Prince of Huainan in the Han Dynasty) and Li Tuo (person's name), historical records considered them to be conspiratorial and rebellious, while immortal records considered them to have ascended to immortality and soared into the clouds. What is valued in principle is conformity to the Dao, and what is valued in practice is benefiting all things. Therefore, expediency is to go against the norm but conform to the Dao, and to use various methods to accomplish tasks. However, the details of what was recorded in previous biographies can no longer be investigated. Perhaps it was the manifestation of the Dharmakaya, or perhaps it was a reclusive immortal, but even a little benefit is enough. As for Huize (monk's name) sensing the incense burner, it could cure stubborn diseases; Shi Zong (monk's name) passing by Yuliang, he allowed the hidden fish to live; Baizu (monk's name) was unharmed when facing the blade, and his legacy was thus restarted; Baozhi (monk's name) divided his body in the round door, and the emperors were thus more convinced. The light, though harmonizing with the world, was not defiled, and the dust, though the same, did not change its true nature. Therefore, the records of previous generations can be seen in the records of the sects. As for those who boasted of magic arts and used heretical ways to disrupt the times, they relied on magical medicines to fly high, and relied on fragrant ganoderma to live long, as well as chickens crowing in the clouds, dogs barking in the sky, snakes and swans not dying, and turtles and spirits living for thousands of years, what is so surprising about these?
The eulogy says: The land relies on the nourishment of water, and metal relies on the tempering of fire. The strong and violent are transformed because they see majesty and power. Clearly illuminate the land of Xiang, and guide the accumulated rivers. Bestow favor on these two lands, and pacify the four borders. If it were not for them, how could the lives of the people be preserved?
《Biographies of Eminent Monks》 Volume 10 《Taisho Tripitaka》 Volume 50 No. 2059 《Biographies of Eminent Monks》
《Biographies of Eminent Monks》 Volume 11
Compiled by the Monk Shi Huijiao of Jiaxiang Temple in Kuaiji, Liang Dynasty
Practicing Dhyana (21 people) Clarifying the Vinaya (13 people) Zhu Sengxian (monk's name) one, Bo Sengguang (monk's name) two, Zhu Tanyou (monk's name) three, Shi Huiwei (monk's name) four, Shi
賢護五釋支曇蘭六釋法緒七釋玄高八釋僧周九釋慧通十釋凈度十一釋僧從十二釋法成十三釋慧覽十四釋法期十五釋道法十六釋普恒十七釋法晤十九釋僧審十八釋曇超二十釋慧明二十一
竺僧顯一
竺僧顯。本姓傅氏。北地人。貞苦善戒節。蔬食誦經業禪為務。常獨處山林頭陀人外。或時數日入禪亦無飢色。時劉曜寇蕩西京朝野崩亂。顯以晉太興之末。南逗江左。復歷名山修己恒業。后遇疾綿篤。乃屬想西方心甚苦至。見無量壽佛降以真容光照其身。所苦都愈是夕便起澡浴。為同住及侍疾者說己所見。並陳誡因果。辭甚精析。至明清晨平坐而化。室內有殊香。旬餘乃歇。
帛僧光二
帛僧光。或云曇光。未詳何許人。少習禪業。晉永和初游于江東投剡之石城山。山民咸云。此中舊有猛獸之災及山神縱暴人蹤久絕。光了無懼色。僱人開剪。負杖而前。行入數里。忽大風雨群虎號鳴。光于山南見一石室。仍止其中安禪合掌以為棲神之處。至明旦雨息。乃入村乞食。夕復還中經三日乃夢見山神。或作虎形或作蛇身。競來怖光。光一皆不恐。經三日又夢見山神。自言。移往章安縣寒石山住。推室以相奉。爾後薪采通流道俗宗事。樂禪來學者起茅茨于室側。漸成寺舍。因名隱岳。光每入定輒七日不起。處
【現代漢語翻譯】 現代漢語譯本 賢護（Xianhu，人名）五、釋支曇蘭（Shizhitanlan，人名）六、釋法緒（Shifaxu，人名）七、釋玄高（Shixuangao，人名）八、釋僧周（Sengzhou，人名）九、釋慧通（Huitong，人名）十、釋凈度（Jingdu，人名）十一、釋僧從（Sengcong，人名）十二、釋法成（Facheng，人名）十三、釋慧覽（Huilan，人名）十四、釋法期（Faqi，人名）十五、釋道法（Daofa，人名）十六、釋普恒（Puhang，人名）十七、釋法晤（Fawu，人名）十九、釋僧審（Sengshen，人名）十八、釋曇超（Tanchao，人名）二十、釋慧明（Huiming，人名）二十一、竺僧顯（Zhusengxian，人名）一
竺僧顯（Zhusengxian，人名），本姓傅（Fu，姓），是北地人。他以堅貞刻苦著稱，嚴守戒律，以素食、誦經和禪定為修行之務。他常常獨自隱居在山林之中，過著苦行僧的生活，不與世人交往。有時他會連續數日入定，卻看不出飢餓的樣子。當時，劉曜（Liuyao，人名）侵擾西京（Xijing，地名），朝廷和民間都陷入混亂。竺僧顯在晉朝太興年間末期，南下到江左（Jiangzuo，地名）。他又遊歷了許多名山，堅持自己的修行。後來他生病，病情嚴重，於是心中想著西方極樂世界，非常虔誠。他看見無量壽佛（Wuliangshoufo，阿彌陀佛）顯現出真實的容貌，光芒照耀他的身體，他的病痛都痊癒了。當天晚上，他就起身洗浴，為同住的人和照顧他的人講述自己所見到的景象，並詳細地講述了因果報應的道理，辭藻精妙透徹。到了第二天清晨，他平靜地坐著圓寂了。室內有奇異的香味，過了十多天才消散。
帛僧光（Bosengguang，人名）二
帛僧光（Bosengguang，人名），也有人說是曇光（Tanguang，人名），不清楚是哪裡人。他從小就學習禪定。晉朝永和初年，他遊歷到江東（Jiangdong，地名），投奔剡縣（Shanxian，地名）的石城山（Shichengshan，地名）。山裡的百姓都說，這裡以前有猛獸出沒的災禍，還有山神作祟，所以很久沒有人跡了。帛僧光一點也不害怕，僱人開路。他拄著枴杖向前走，走了幾里路，忽然颳起大風下起大雨，老虎也吼叫起來。帛僧光在山南發現一個石室，就在裡面安禪，合掌作為棲身的地方。到了第二天雨停了，他就到村裡乞食，晚上又回到石室。過了三天，他夢見山神，有時變成老虎的形狀，有時變成蛇身，都來恐嚇帛僧光。帛僧光一點也不害怕。過了三天，他又夢見山神，山神自己說，要搬到章安縣（Zhang'anxian，地名）的寒石山（Hanshishan，地名）去住，把石室讓給帛僧光。此後，砍柴和採摘的人可以自由出入，信奉佛道的俗人和僧人都敬奉他。喜歡禪定來學習的人在石室旁邊搭起茅草屋，漸漸地形成寺廟，因此命名為隱岳（Yinyue，地名）。帛僧光每次入定，常常七天不起身。
【English Translation】 English version Xianhu 5, Shizhitanlan 6, Shifaxu 7, Shixuangao 8, Sengzhou 9, Huitong 10, Jingdu 11, Sengcong 12, Facheng 13, Huilan 14, Faqi 15, Daofa 16, Puhang 17, Fawu 19, Sengshen 18, Tanchao 20, Huiming 21, Zhusengxian 1
Zhusengxian, whose original surname was Fu, was a native of Beidi. He was known for his steadfastness and strict adherence to precepts, making vegetarianism, scripture recitation, and meditation his practice. He often lived alone in the mountains and forests, practicing asceticism and avoiding contact with the outside world. Sometimes he would enter meditation for several days without showing any signs of hunger. At that time, Liu Yao invaded and ravaged Xijing, causing chaos in the court and among the people. Zhusengxian, at the end of the Taihing era of the Jin Dynasty, went south to Jiangzuo. He also traveled to many famous mountains, persisting in his constant practice. Later, he fell ill and his condition became serious, so he thought of the Western Paradise in his heart with great sincerity. He saw Amitabha Buddha appear in his true form, with light illuminating his body, and his pain was completely healed. That night, he got up to bathe and told those who lived with him and those who were taking care of him about what he had seen, and explained the principles of cause and effect in detail, with exquisite and thorough words. The next morning, he passed away peacefully while sitting in meditation. There was a strange fragrance in the room, which did not dissipate for more than ten days.
Bosengguang 2
Bosengguang, also known as Tanguang, it is not clear where he was from. He studied meditation from a young age. In the early years of the Yonghe era of the Jin Dynasty, he traveled to Jiangdong and went to Shicheng Mountain in Shan County. The people in the mountains all said that there used to be disasters caused by fierce beasts and violent mountain gods, so there had been no human presence for a long time. Bosengguang was not afraid at all and hired people to clear the way. He walked forward with a staff, and after walking a few miles, suddenly a strong wind and rain arose, and tigers roared. Bosengguang found a stone chamber on the south side of the mountain and stayed there to meditate, joining his palms together as a place to rest his spirit. The next day, the rain stopped, and he went to the village to beg for food, and returned to the stone chamber in the evening. After three days, he dreamed of the mountain god, sometimes in the shape of a tiger, sometimes in the shape of a snake, all coming to frighten Bosengguang. Bosengguang was not afraid at all. After three days, he dreamed of the mountain god again, who said that he would move to Hanshi Mountain in Zhang'an County and give the stone chamber to Bosengguang. Since then, those who cut firewood and picked herbs could come and go freely, and both Buddhist laypeople and monks respected him. Those who liked meditation came to study and built thatched huts next to the stone chamber, gradually forming a temple, which was named Yinyue. Every time Bosengguang entered meditation, he often did not get up for seven days.
山五十三載。春秋一百一十歲。晉太元之末。以衣矇頭安坐而卒。眾僧咸謂依常入定。過七日後怪其不起。乃共看之顏色如常。唯鼻中無氣。神遷雖久而形骸不朽。至宋孝建二年。郭鴻任剡入山禮拜。試以如意撥胸。颯然風起衣服銷散。唯白骨在焉。鴻大愧懼收之於室。以磚疊其外而泥之。畫其形像於今尚存。
竺曇猷三
竺曇猷。或云法猷。燉煌人。少苦行習禪定。后游江左止剡之石城山。乞食坐禪。嘗行到一行蠱家乞食。猷咒愿竟。忽有蜈蚣從食中跳出。猷快食無他。后移始豐赤城山石室坐禪。有猛虎數十蹲在猷前。猷誦經如故。一虎獨睡。猷以如意扣虎頭問。何不聽經。俄而群虎皆去。有頃壯蛇競出。大十餘圍。循環往復舉頭向猷。經半日復去。后一日神現形。詣猷曰。法師威德既重來止此山。弟子輒推室以相奉。猷曰。貧道尋山愿得相值。何不共住。神曰。弟子無為不爾。但部屬未洽法化。卒難制語。遠人來往或相侵觸。人神道異。是以去耳。猷曰。本是何神居之久。近欲移何處去耶。神曰。弟子夏帝之子。居此山二千餘年。寒石山是家舅所治。當往彼住。尋還山陰廟。臨別執手贈猷香三奩。於是鳴鞞吹角陵雲而去赤城山。山有孤巖獨立秀出千云猷摶石作梯升巖宴坐。接竹傳水以供常用。禪學造
【現代漢語翻譯】 現代漢語譯本： 山法師享年五十三歲，享春秋一百一十歲。晉朝太元年間末期，他用衣服矇住頭安詳地坐著圓寂。眾僧都認為他像往常一樣入定了。過了七天後，大家奇怪他怎麼還沒起來，於是共同察看，發現他的臉色如常，只是鼻子里沒有了氣息。神識遷離雖然很久了，但形骸卻沒有腐朽。到了宋孝建二年，郭鴻到剡地任職，入山禮拜。他試著用如意撥動法師的胸部，突然間狂風大作，衣服消散，只剩下白骨。郭鴻非常慚愧和害怕，將白骨收斂到室內，用磚頭堆砌在外面並用泥土封住，還畫了他的畫像，至今尚存。
竺曇猷法師
竺曇猷法師，也叫法猷，是敦煌人。他年輕時就刻苦修行，學習禪定。後來遊歷到江左，住在剡縣的石城山。他靠乞討食物，然後坐禪。曾經有一次，他走到一家養蠱的人家乞討食物。曇猷法師祝願完畢后，忽然有一條蜈蚣從食物中跳了出來。曇猷法師卻很快地吃完了食物，沒有發生其他事情。後來，他搬到始豐縣的赤城山石室坐禪。有幾十只猛虎蹲在曇猷法師面前，曇猷法師誦經如故。其中一隻老虎獨自睡覺，曇猷法師用如意敲打虎頭問道：『為什麼不聽經？』一會兒，所有的老虎都離開了。不久，一條粗壯的蛇競相出現，有十幾圍粗，循環往復，舉起頭對著曇猷法師。過了半天又離開了。後來有一天，山神顯形，來拜見曇猷法師說：『法師的威德如此深重，來到這座山。我願意把我的住所讓出來供奉給您。』曇猷法師說：『貧僧尋訪山林，希望能與你相遇，為什麼不一起住呢？』山神說：『我不是不願意這樣，只是我的部下還沒有接受佛法教化，一時難以約束。遠方來的人來來往往，或許會侵犯打擾他們。人神之道不同，所以我才要離開。』曇猷法師問：『你本來是什麼神，在這裡住了多久了？最近打算搬到哪裡去呢？』山神說：『我是夏帝的兒子，居住在這座山已經兩千多年了。寒石山是我的舅舅所管轄的地方，我打算到那裡去住。』隨後，山神返回山陰廟。臨別時，他握著曇猷法師的手，贈送了三匣香，於是敲鑼打鼓，騰雲駕霧地離開了赤城山。赤城山有一座孤立的巖石，高聳入雲。曇猷法師用石頭堆砌成梯子，登上巖石宴坐。他用竹子引來泉水，以供日常使用，禪學修養精深。 English version: Master Shan lived to the age of fifty-three, equivalent to one hundred and ten years in the cycle of seasons. At the end of the Taiyuan era of the Jin Dynasty, he covered his head with clothing and passed away peacefully in a seated position. All the monks believed that he had entered into meditation as usual. After seven days, they were surprised that he had not risen, so they jointly examined him and found that his complexion was normal, but there was no breath in his nose. Although his spirit had departed for a long time, his physical body had not decayed. In the second year of the Xiaojian era of the Song Dynasty, Guo Hong took office in Yan and entered the mountain to pay homage. He tried to move the master's chest with a 'ruyi' (scepter), and suddenly a strong wind arose, and the clothes dissipated, leaving only white bones. Guo Hong was very ashamed and frightened, and collected the bones into a room, piled bricks outside and sealed it with mud, and painted his portrait, which still exists today.
Master Zhu Tanyou
Master Zhu Tanyou, also known as Fayou, was a native of Dunhuang. He practiced diligently and studied 'dhyana' (meditation) in his youth. Later, he traveled to Jiangzuo and lived in Shicheng Mountain in Yan County. He begged for food and then sat in meditation. Once, he went to a house where they raised 'gu' (poisonous insects) to beg for food. After Master Tanyou finished his blessings, suddenly a centipede jumped out of the food. Master Tanyou quickly finished the food without anything else happening. Later, he moved to the stone chamber of Chicheng Mountain in Shifeng County to sit in meditation. Dozens of fierce tigers squatted in front of Master Tanyou, but Master Tanyou recited scriptures as usual. One of the tigers slept alone, and Master Tanyou tapped the tiger's head with a 'ruyi' and asked, 'Why don't you listen to the scriptures?' After a while, all the tigers left. Soon, a thick snake appeared, more than ten spans in circumference, circling back and forth, raising its head towards Master Tanyou. After half a day, it left again. Later, one day, the mountain deity appeared and came to pay homage to Master Tanyou, saying, 'Venerable Master's virtue is so profound that you have come to this mountain. I am willing to give up my residence to offer it to you.' Master Tanyou said, 'This poor monk is searching for mountains and hopes to meet you. Why don't we live together?' The mountain deity said, 'It is not that I am unwilling, but my subordinates have not yet accepted the teachings of the Dharma, and it is difficult to restrain them for a while. People come and go from afar, and may invade and disturb them. The ways of humans and deities are different, so I must leave.' Master Tanyou asked, 'What deity were you originally, and how long have you lived here? Where do you plan to move to recently?' The mountain deity said, 'I am the son of the Xia Emperor, and I have lived in this mountain for more than two thousand years. Hanshi Mountain is governed by my uncle, and I plan to go there to live.' Then, the mountain deity returned to the Shanyin Temple. Before leaving, he held Master Tanyou's hand and presented three boxes of incense, and then he left Chicheng Mountain with drums and horns, riding on the clouds. There is a solitary rock on Chicheng Mountain, towering into the clouds. Master Tanyou piled stones into a ladder, climbed the rock and sat in meditation. He used bamboo to draw spring water to supply daily use, and his Zen practice was profound.
【English Translation】 Master Shan lived to the age of fifty-three, equivalent to one hundred and ten years in the cycle of seasons. At the end of the Taiyuan era of the Jin Dynasty, he covered his head with clothing and passed away peacefully in a seated position. All the monks believed that he had entered into meditation as usual. After seven days, they were surprised that he had not risen, so they jointly examined him and found that his complexion was normal, but there was no breath in his nose. Although his spirit had departed for a long time, his physical body had not decayed. In the second year of the Xiaojian era of the Song Dynasty, Guo Hong took office in Yan and entered the mountain to pay homage. He tried to move the master's chest with a 'ruyi' (scepter), and suddenly a strong wind arose, and the clothes dissipated, leaving only white bones. Guo Hong was very ashamed and frightened, and collected the bones into a room, piled bricks outside and sealed it with mud, and painted his portrait, which still exists today. Master Zhu Tanyou Master Zhu Tanyou, also known as Fayou, was a native of Dunhuang. He practiced diligently and studied 'dhyana' (meditation) in his youth. Later, he traveled to Jiangzuo and lived in Shicheng Mountain in Yan County. He begged for food and then sat in meditation. Once, he went to a house where they raised 'gu' (poisonous insects) to beg for food. After Master Tanyou finished his blessings, suddenly a centipede jumped out of the food. Master Tanyou quickly finished the food without anything else happening. Later, he moved to the stone chamber of Chicheng Mountain in Shifeng County to sit in meditation. Dozens of fierce tigers squatted in front of Master Tanyou, but Master Tanyou recited scriptures as usual. One of the tigers slept alone, and Master Tanyou tapped the tiger's head with a 'ruyi' and asked, 'Why don't you listen to the scriptures?' After a while, all the tigers left. Soon, a thick snake appeared, more than ten spans in circumference, circling back and forth, raising its head towards Master Tanyou. After half a day, it left again. Later, one day, the mountain deity appeared and came to pay homage to Master Tanyou, saying, 'Venerable Master's virtue is so profound that you have come to this mountain. I am willing to give up my residence to offer it to you.' Master Tanyou said, 'This poor monk is searching for mountains and hopes to meet you. Why don't we live together?' The mountain deity said, 'It is not that I am unwilling, but my subordinates have not yet accepted the teachings of the Dharma, and it is difficult to restrain them for a while. People come and go from afar, and may invade and disturb them. The ways of humans and deities are different, so I must leave.' Master Tanyou asked, 'What deity were you originally, and how long have you lived here? Where do you plan to move to recently?' The mountain deity said, 'I am the son of the Xia Emperor, and I have lived in this mountain for more than two thousand years. Hanshi Mountain is governed by my uncle, and I plan to go there to live.' Then, the mountain deity returned to the Shanyin Temple. Before leaving, he held Master Tanyou's hand and presented three boxes of incense, and then he left Chicheng Mountain with drums and horns, riding on the clouds. There is a solitary rock on Chicheng Mountain, towering into the clouds. Master Tanyou piled stones into a ladder, climbed the rock and sat in meditation. He used bamboo to draw spring water to supply daily use, and his Zen practice was profound.
者十有餘人。王羲之聞而故往。仰峰高挹致敬而反。赤城巖與天臺瀑布靈溪四明。並相連屬。而天臺懸崖峻峙峰嶺切天。古老相傳云。上有佳精舍。得道者居之。雖有石橋跨澗而橫石斷人。且莓苔青滑自終古以來無得至者。猷行至橋所。聞空中聲曰。知君誠篤今未得度。卻後十年自當來也。猷心悵然夕留中宿。聞行道唱薩之聲。旦復欲前。見一人鬚眉皓白。問猷所之。猷具答意。公曰。君生死身何可得去。吾是山神故相告耳。猷乃退還。道經一石室。過中憩息。俄而云霧晦合室中盡鳴。猷神色無擾。明旦見人著單衣夾來曰。此乃仆之所居。昨行不在家中。遂致搔動大深愧怍。猷曰。若是君室請以相還。神曰。仆家室已移。請留令住。猷停少時。猷每恨不得度石橋。后潔齋累日復欲更往。見橫石洞開度橋少許。睹精舍神僧。果如前所說。因共燒香中食。食畢神僧謂猷曰。卻後十年自當來此。今未得住。於是而返。顧看橫石還合如初。晉太元中有妖星。帝普下諸國有德沙門令齋懺悔攘災。猷乃祈誠冥感。至六日旦見青衣小兒來悔過云。橫勞法師。是夕星退。別說云。攘星是帛僧光。未詳。猷以太元之末卒于山室。尸猶平坐而舉體綠色。晉義熙末隱士神世標入山登巖。故見猷尸不朽。其後欲往觀者。輒雲霧所惑無得窺也。時
又有慧開慧真等。亦善禪業。入餘姚靈秘山。各造方丈禪龕。於今尚在。
釋慧嵬四
釋慧嵬不知何許人。止長安大寺。戒行澄潔。多棲處山谷修禪定之業。有一無頭鬼來。嵬神色無變。乃謂鬼曰。汝既無頭。便無頭痛之患。一何快哉。鬼便隱形。復作無腹鬼來。但有手足。嵬又曰。汝既無腹。便無五藏之憂。一何樂哉。須臾復作異形。嵬皆隨言遣之。后又時天甚寒雪。有一女子來求寄宿。形貌端正。衣服鮮明。姿媚柔雅。自稱天女。以上人有德。天遣我來以相慰喻。談說欲言勸動其意。嵬執志貞確一心無擾。乃謂女曰。吾心若死灰無以革囊見試。女遂陵雲而逝。顧而嘆曰。海水可竭須彌可傾。彼上人者秉志堅貞。后以晉隆安三年。與法顯俱游西域。不知所終。
釋賢護五
釋賢護。姓孫。涼州人。來止廣漢閻興寺。常習禪定為業。又善於律行纖毫無犯。以晉隆安五年卒。臨亡口出五色光明照滿寺內。遺言使燒身。弟子行之。既而支節都盡。唯一指不然。因埋之塔下。
支曇蘭六
支曇蘭。青州人。蔬食樂禪。誦經三十萬言。晉太元中游剡。后憩始豐赤城山。見一處林泉清曠而居之。經于數日忽見一人。長大數呵蘭令去。又見諸異形禽獸數以恐蘭。見蘭恬然自得。乃屈膝禮拜云
【現代漢語翻譯】 現代漢語譯本： 又有慧開、慧真等人，也擅長禪修。他們進入餘姚靈秘山，各自建造方丈禪龕，至今還在。
釋慧嵬四
釋慧嵬，不知道是哪裡人。住在長安大寺，戒律清凈嚴謹。大多在山谷中居住，修習禪定。有一個無頭鬼來找他，慧嵬神色沒有改變，就對鬼說：『你既然沒有頭，就沒有頭痛的憂患，多麼快樂啊！』鬼就隱去了身形。又變成無腹鬼來，只有手腳。慧嵬又說：『你既然沒有腹部，就沒有五臟的憂慮，多麼快樂啊！』一會兒又變成其他奇怪的形狀，慧嵬都隨口用言語打發走了他們。後來又有一年，天氣非常寒冷，下著雪。有一個女子來求借宿，容貌端正，衣著鮮艷，姿態嫵媚柔順，自稱是天女。說是因為上人您有德行，天帝派我來安慰您。她用言語勸說，想要打動他的心意。慧嵬意志堅定，一心沒有動搖，就對女子說：『我的心像死灰一樣，不要用你這皮囊來試探我。』女子於是騰雲而去，回頭嘆息說：『海水可以枯竭，須彌山（Sumeru）可以傾倒，這位上人的志向卻如此堅定。』後來在晉朝隆安三年，與法顯（Faxian）一起遊歷西域，不知道最終的結局。
釋賢護五
釋賢護，姓孫，是涼州人。來到廣漢閻興寺居住。經常修習禪定，又擅長持守戒律，細微之處也沒有違犯。在晉朝隆安五年去世。臨終時口中發出五色光明，照亮整個寺廟。遺言說要火化他的遺體。弟子們照著做了。火化之後，身體的各個關節都燒盡了，只有一根手指沒有燒掉。於是將這根手指埋在塔下。
支曇蘭六
支曇蘭，是青州人。吃素，喜愛禪修，能背誦三十萬字的經文。晉朝太元年間遊歷剡地，後來在始豐赤城山休息。看到一處林泉清幽開闊，就在那裡居住。過了幾天，忽然看見一個人，高大有好幾阿蘭（arans），命令他離開。又看見各種奇形怪狀的禽獸，多次用來恐嚇曇蘭。曇蘭見此情景，安然自得。那人於是屈膝禮拜，說道：
【English Translation】 English version: Furthermore, there were Hui Kai, Hui Zhen, and others, who were also skilled in Chan practice. They entered Mount Lingmi in Yuyao and each built their own abbot's chamber and meditation niche, which still exist today.
釋慧嵬 Four
Shi Huiwei, it is not known where he was from. He resided in the Great Temple of Chang'an, and his observance of precepts was pure and strict. He mostly dwelled in mountain valleys, cultivating the practice of Chan meditation. Once, a headless ghost came to him. Huiwei's expression did not change, and he said to the ghost, 'Since you have no head, you have no worries about headaches. How joyful!' The ghost then disappeared. It reappeared as a bellyless ghost, with only hands and feet. Huiwei then said, 'Since you have no belly, you have no worries about the five internal organs. How delightful!' After a while, it reappeared in different strange forms. Huiwei dismissed them all with words. Later, one year when the weather was very cold and snowy, a woman came seeking lodging. Her appearance was dignified, her clothes were bright and beautiful, and her demeanor was charming and gentle. She claimed to be a celestial maiden. She said that because the Venerable One had virtue, the heavens sent her to comfort him. She spoke persuasively, trying to move his heart. Huiwei held firm to his resolve, his mind undisturbed. He said to the woman, 'My heart is like dead ashes; do not try to test me with your leather bag.' The woman then ascended into the clouds and departed, looking back and sighing, 'The sea can be drained, Mount Sumeru (Sumeru) can be toppled, but this Venerable One's will is firm and steadfast.' Later, in the third year of the Long'an era of the Jin Dynasty, he traveled to the Western Regions with Faxian (Faxian), and his final fate is unknown.
釋賢護 Five
Shi Xianhu, whose surname was Sun, was from Liangzhou. He came to reside in Yanxing Temple in Guanghan. He often practiced Chan meditation and was also skilled in upholding the precepts, without violating even the slightest detail. He passed away in the fifth year of the Long'an era of the Jin Dynasty. At the moment of his death, five-colored light emanated from his mouth, illuminating the entire temple. His last words instructed that his body be cremated. His disciples followed his instructions. After the cremation, all the joints of his body were burned away, except for one finger, which remained unburned. Therefore, this finger was buried beneath a pagoda.
支曇蘭 Six
Zhi Tanlan was from Qingzhou. He ate vegetarian food and enjoyed Chan meditation. He could recite 300,000 words of scripture. During the Taiyuan era of the Jin Dynasty, he traveled to Shan. Later, he rested at Mount Chicheng in Shifeng. Seeing a place with clear and open forests and springs, he resided there. After several days, he suddenly saw a person, tall and large, several arans (arans) in height, ordering him to leave. He also saw various strange-shaped birds and beasts, repeatedly trying to frighten Tanlan. Seeing that Tanlan was calm and content, the person knelt and bowed, saying,
。珠欺王是家舅。今往韋卿山就之。推此處以相奉。爾後三年忽聞車騎隱隱從者彌峰。俄而有人著幘。稱珠欺王通。既前從其妻子男女等二十三人。並形貌端整有逾於世。既至蘭所暄涼訖。蘭問住在何處。答云。樂安縣韋卿山。久服風問今與家累仰投乞受歸戒。蘭即授之。受法竟䞋錢一萬蜜二器。辭別而去。便聞鳴笳動吹響振山谷。蘭禪眾十餘共所聞見。晉元熙中卒于山。春秋八十有三矣。
釋法緒七
釋法緒。姓混。高昌人。德行清謹蔬食修禪。后入蜀于劉師冢間頭陀山谷。虎兕不傷。誦法華維摩金光明。常處石室中且禪且誦。盛夏于室中捨命。七日不臭。尸左側有香。經旬乃歇。每夕放光照徹數里。村人即于尸上為起冢塔焉。
釋玄高八
釋玄高。姓魏。本名靈育。馮翊萬年人也。母寇氏本信外道。始適魏氏首孕一女。即高之長姊。生便信佛。乃為母祈願。愿門無異見得奉大法。母以偽秦弘始三年。夢見梵僧散華滿室。覺便懷胎。至四年二月八日生男。家內忽有異香。及光明照壁。迄且乃息。母以兒生瑞兆。因名靈育。時人重之。複稱世高。年十二辭親入山。久之未許。異日有一書生寓高家宿。云欲入中常山隱。父母即以高憑之。是夕咸見村人共相祖送。明旦村人盡來候高。父母云。昨
【現代漢語翻譯】 現代漢語譯本：珠欺王（Zhū qī wáng）是蘭慧（Lán Huì）的家舅。現在前往韋卿山（Wéi qīng shān）去投奔他，把這個地方讓出來供奉他。三年後忽然聽到車馬聲隱隱約約，隨從眾多。不久有人戴著頭巾，自稱是珠欺王來訪。於是蘭慧上前迎接他的妻子兒女等二十三人，他們都形貌端正，遠勝於世人。到達蘭慧住所后，彼此問候寒暖完畢。蘭慧問他住在哪裡，珠欺王回答說：『住在樂安縣（Lè'ān xiàn）的韋卿山。久聞您的風采，現在帶著家眷前來投奔，乞求受歸戒。』蘭慧就為他們授了歸戒。受法完畢，珠欺王贈送給蘭慧錢一萬，蜜兩器，辭別而去。隨即聽到鳴笳吹奏的聲音響徹山谷。蘭慧的禪眾十餘人都共同聽聞和見證了此事。蘭慧在晉元熙年間在山中去世，享年八十三歲。 釋法緒（Shì Fǎxù）：釋法緒，姓混，是高昌（Gāochāng）人。他德行清廉謹慎，吃素修行禪定。後來入蜀，在劉師（Liú Shī）的墳墓間的頭陀山谷（Tóutuó shāngǔ）修行。老虎和犀牛都不傷害他。他誦讀《法華經》（Fǎhuá jīng）、《維摩經》（Wéimó jīng）、《金光明經》（Jīnguāngmíng jīng）。常常住在石室中，一邊禪定一邊誦經。盛夏時節在石室中捨棄生命，七天屍體沒有腐臭。屍體左側有香味，過了十天才消散。每晚都放出光芒，照亮數里。村裡人就在他的屍體上建造了墳墓和塔。 釋玄高（Shì Xuángāo）：釋玄高，姓魏，本名靈育（Língyù），是馮翊萬年（Féngyì wànnián）人。他的母親寇氏（Kòu shì）原本信奉外道。當初嫁給魏氏，首先懷了一個女兒，就是玄高的長姐。長姐出生后就開始信佛。於是為母親祈願，希望家門沒有其他見解，能夠奉行大法。母親在偽秦弘始三年（Wěi Qín Hóngshǐ sān nián）夢見梵僧散花滿屋。醒來后就懷了身孕，到四年二月八日生了一個男孩。家中忽然有奇異的香味，並且有光明照亮墻壁，很久才消失。母親因為兒子出生的瑞兆，因此給他取名靈育。當時的人很看重他，又稱他為世高（Shìgāo）。十二歲時向父母辭行要入山修行，很久都沒有被允許。有一天，有一個書生寄宿在玄高家，說想要進入中常山（Zhōng Chángshān）隱居。父母就把玄高託付給他。當晚，大家都看到村裡人共同為他們送行。第二天早上，村裡人都來問候玄高。父母說：『昨天』
【English Translation】 English version: Zhūqī Wáng (Uncle Zhūqī) was Lán Huì's (Orchid Wisdom) maternal uncle. Now, he is going to Wéiqīng Mountain (Majestic Green Mountain) to seek him out, offering this place to him. Three years later, suddenly, they heard the faint sounds of carriages and horses, with many followers. Soon, someone wearing a turban announced himself as Zhūqī Wáng. Lán Huì then went forward to greet his wives, children, and other twenty-three people, all of whom were of upright appearance, surpassing worldly people. After arriving at Lán Huì's residence, they exchanged greetings. Lán Huì asked where he lived, and Zhūqī Wáng replied, 'I live in Wéiqīng Mountain in Lè'ān County (Happy Peace County). Having long admired your reputation, I now come with my family to seek refuge and request to receive the precepts.' Lán Huì then bestowed the precepts upon them. After receiving the Dharma, Zhūqī Wáng gifted Lán Huì ten thousand coins and two containers of honey, and then bid farewell. Immediately, they heard the sounds of reed pipes and flutes resonating through the valleys. More than ten of Lán Huì's meditation followers all heard and witnessed this event. Lán Huì passed away in the mountains during the Yuánxī era of the Jin Dynasty, at the age of eighty-three. Shì Fǎxù (Dharma Succession): Shì Fǎxù, whose surname was Hùn, was a native of Gāochāng (High Prosperity). He was of pure and virtuous conduct, practicing vegetarianism and meditation. Later, he entered Shǔ (Sichuan) and practiced asceticism in the mountain valleys near the tomb of Liú Shī (Teacher Liu) at Tóutuó Mountain Valley (Ascetic Mountain Valley). Tigers and rhinoceroses did not harm him. He recited the Lotus Sutra (Fǎhuá jīng), the Vimalakirti Sutra (Wéimó jīng), and the Golden Light Sutra (Jīnguāngmíng jīng). He often stayed in a stone chamber, meditating and reciting scriptures. In the height of summer, he gave up his life in the chamber. His body did not decay for seven days. There was a fragrance on the left side of his body, which dissipated after ten days. Every night, light shone for several miles. The villagers then built a tomb and pagoda over his body. Shì Xuángāo (Profoundly High): Shì Xuángāo, whose surname was Wèi, originally named Língyù (Numinous Nurturing), was a native of Wànnián (Ten Thousand Years) in Féngyì (Fengyi). His mother, Kòu shì (Lady Kou), originally believed in non-Buddhist paths. When she first married into the Wèi family, she first conceived a daughter, who was Xuángāo's elder sister. From birth, the elder sister believed in Buddhism. Therefore, she prayed for her mother, wishing that the family would have no differing views and would be able to uphold the Great Dharma. In the third year of the Hóngshǐ era of the Pseudo-Qin Dynasty (Wěi Qín Hóngshǐ sān nián), his mother dreamed of a Brahman monk scattering flowers throughout the room. Upon waking, she was pregnant. On the eighth day of the second month of the fourth year, she gave birth to a boy. Suddenly, there was an unusual fragrance in the house, and light illuminated the walls, which dissipated after a long time. Because of the auspicious signs of her son's birth, the mother named him Língyù. People at the time valued him greatly and also called him Shìgāo (Worldly High). At the age of twelve, he bid farewell to his parents to enter the mountains to practice, but he was not allowed for a long time. One day, a scholar lodged at Xuángāo's house, saying that he wanted to enter Zhōng Chángshān (Central Constant Mountain) to live in seclusion. The parents then entrusted Xuángāo to him. That night, everyone saw the villagers jointly seeing them off. The next morning, the villagers all came to inquire about Xuángāo. The parents said, 'Yesterday'
已相送今復覓耶。村人云。都不知行。豈容已送。父母方悟昨之迎送乃神人也。高初到山便欲出家。山僧未許。云父母不聽法不得度。高於是暫還家啟求入道。經涉兩旬方卒先志。既背俗乖世。改名玄高。聰敏生知學不加思。至年十五已為山僧說法。受戒已后專精禪律。聞關中有浮馱跋陀禪師在石羊寺弘法。高往師之。旬日之中妙通禪法。跋陀嘆曰。善哉佛子。乃能深悟如此。於是卑顏推遜不受師禮。高乃杖策西秦隱居麥𧂐山。山學百餘人。崇其義訓稟其禪道。時有長安沙門釋曇弘。秦地高僧隱在此山。與高相會。以同業友善。時乞佛熾槃跨有隴西西接涼土。有外國禪師曇無毗。來入其國。領徒立眾訓以禪道。然三昧正受既深且妙。隴右之僧稟承蓋寡。高乃欲以己率眾。即從毗受法。旬日之中毗乃反啟其志。時河南有二僧。雖形為沙門而權侔偽相。恣情乖律頗忌學僧。曇無毗既西返舍夷。二僧乃向河南王世子曼讒構玄高。云蓄聚徒眾將為國災。曼信讒便欲加害。其父不許。乃擯高往河北林陽堂山。山古老相傳云。是群仙所宅。高徒眾三百。往居山舍。神情自若禪慧彌新。忠誠冥感多有靈異。磬既不擊而鳴。香亦自然有氣。應真仙士往往來游。猛獸馴伏蝗毒除害。高學徒之中游刃六門者百有餘人。有玄紹者。秦州隴西人
。學究諸禪神力自在。手指出水供高洗漱。其水香凈倍異於常。每得非世華香以獻三寶。靈異如紹者又十一人。紹后入堂術山蟬蛻而逝。昔長安曇弘法師。遷流岷蜀道洽成都。河南王藉其高名遣使迎接。弘既聞高被擯。誓欲申其清白。乃不顧棧道之難。冒險從命。既達河南。賓主儀畢。便謂王曰。既深鑒遠識何以信讒棄賢。貧道所以不遠數千里。正欲獻此一白。王及太子𧹞然愧悔。即遣使詣高。卑辭遜謝請高還邑。高既廣濟為懷。忘忿赴命。始欲出山。山中草木摧折崩石塞路。高咒愿曰。吾誓志弘道。豈得滯方。乃風息路開。漸還到國。王及臣民近道候迎。內外敬奉崇為國師。河南化畢進游涼土。沮渠蒙遜深相敬事集會英賓發高勝解。時西海有樊僧印。亦從高受學。志狹量褊得少為足。便謂已得羅漢頓盡禪門。高乃密以神力令印于定中備見十方無極世界諸佛所說法門不同。印於一夏尋其所見永不能盡。方知定水無底大生愧懼。時魏虜拓跋燾僣據平城。軍侵涼境。燾舅陽平王社請高同還偽都。既達平城。大流禪化。偽太子拓跋晃。事高為師。晃一時被讒為父所疑。乃告高曰。空羅抂苦何由得脫。高令作金光明齋七日懇懺。燾乃夢見其祖及父。皆執劍烈威。問汝何故信讒言抂疑太子。燾驚覺大集群臣告以所夢。諸臣咸言。
太子無過。實如皇靈降誥。燾于太子無復疑焉。蓋高誠感之力也。燾因下書曰。朕承祖宗重光之緒。思闡洪基恢隆萬代。武功雖昭而文教未暢。非所以崇太平之治也。今者域內安逸百姓富昌。宜定製度為萬世之法。夫陰陽有往復四時有代序。授子任賢安全相付。所以休息疲勞式固長久。古今不易之令典也。朕諸功臣勤勞日久。當致仕歸第雍容高爵頤神養壽論道陳謨而已。不須復親有司苦劇之職。其令皇太子副理萬機總統百揆。更舉良賢以備列職。擇人授任而黜陟之。故孔子曰。後生可畏。焉知來者之不如今。於是朝士庶民皆稱臣于太子。上書如表。以白紙為別。時崔皓寇天師先得寵于燾。恐晃纂承之日奪其威柄。乃譖云。太子前事實有謀心。但結高公道術故令先帝降夢。如此物論事蹟稍形。若不誅除。必為巨害。燾遂納之。勃然大怒。即敕收高。高先時嘗密語弟子云。佛法應衰。吾與崇公首當其禍乎。於時聞者莫不慨然。時有涼州沙門釋慧崇。是偽魏尚書韓萬德之門師。既德次於高。亦被疑阻。至偽太平五年九月。高與崇公俱被幽縶。其月十五日就禍卒于平城之東隅。春秋四十有三。是歲宋元嘉二十一年也。當爾之夕門人莫知。是夜三更忽見光繞高先所住處塔三匝還入禪窟中。因聞光中有聲云。吾已逝矣。諸弟子方知
【現代漢語翻譯】 現代漢語譯本：太子無過錯。確實如皇靈降下的詔書所說，我對太子再沒有懷疑了。這大概是高允感化輔導的力量啊。於是拓跋燾下詔說：『我繼承祖先的光輝事業，想要發揚光大，使國家昌盛萬代。雖然武功已經顯赫，但是文教還沒有得到充分發展，這不是實現太平盛世的方法。現在國家安定，百姓富裕，應該制定制度，作為萬世的法則。陰陽有往復，四季有更替，把權力交給兒子，任用賢能，安全地進行交接，這是爲了讓人們休養生息，使國家長治久安。這是古今不變的法令。我的各位功臣，勤勞了很久，應該辭官回家，享受高官厚祿，頤養天年，討論國家大事。不需要再親自處理繁瑣的政務。』於是命令皇太子代理國家政務，總管百官。另外推舉賢良的人才來擔任各級官職，選拔人才，罷免不稱職的人。所以孔子說：『後生可畏，怎麼知道后一代不如現在呢？』於是朝廷官員和百姓都以臣子的身份向太子稱臣，上書用奏章的形式，用白紙作為區別。當時崔皓和寇天師先得到拓跋燾的寵信，擔心拓跋晃繼承皇位後會奪走他們的權柄，於是進讒言說：『太子以前確實有謀反之心，只是結交了高允用道術，所以讓先帝降夢。這樣的議論和事蹟已經開始顯露，如果不誅殺，必定會成為巨大的禍害。』拓跋燾於是聽信了讒言，勃然大怒，立刻下令逮捕高允。高允之前曾經私下對弟子說：『佛法應該衰落，我和慧崇大概要首當其禍了吧。』當時聽到的人沒有不感慨的。當時有涼州沙門釋慧崇，是偽魏尚書韓萬德的門徒。因為德行僅次於高允，也被懷疑和阻撓。到偽太平五年九月，高允和慧崇都被關押。當月十五日，在平城的東邊被處死。享年四十三歲。那年是宋元嘉二十一年。當晚，他的門人不知道這件事。當晚三更時分，忽然看見光圍繞著高允先前居住的塔三圈，然後進入禪房中。於是聽到光中有聲音說：『我已經去世了。』弟子們才知道。 English version: Prince has no fault. It is indeed as the imperial spirit's decree stated, I have no more doubts about the prince. This is probably due to the power of Gao Yun's (a high-ranking official) influence and guidance. Therefore, Tuoba Tao (Emperor Taiwu of Northern Wei) issued an edict saying: 'I inherit the glorious cause of my ancestors, and I want to promote it and make the country prosperous for generations. Although military achievements have been remarkable, the development of culture and education has not been fully developed, which is not the way to achieve a peaceful and prosperous age. Now that the country is stable and the people are rich, we should establish a system as the law for all ages. Yin and Yang have reciprocity, and the four seasons have alternation. Handing over power to the son and employing the virtuous, and safely handing over, this is to allow people to recuperate and make the country long-term stability. This is an unchanging decree from ancient times. My meritorious officials have been working hard for a long time, and they should resign and return home, enjoy high-ranking officials and generous salaries, enjoy their old age, and discuss national affairs. There is no need to personally handle trivial government affairs again.' So he ordered the crown prince to act as the agent of national affairs and take charge of all officials. In addition, recommend virtuous and talented people to serve as officials at all levels, select talents, and dismiss incompetent people. Therefore, Confucius said: 'The younger generation is to be feared, how do you know that the next generation is not as good as the present?' Therefore, court officials and people all called themselves subjects to the crown prince, and submitted books in the form of memorials, using white paper as a distinction. At that time, Cui Hao (a Taoist advisor) and Kou Tianshi (another Taoist advisor) first gained the favor of Tuoba Tao, and worried that Tuoba Huang (the crown prince) would take away their power after inheriting the throne, so they slandered and said: 'The crown prince did have the intention of rebellion before, but he made friends with Gao Yun and used Taoism, so he let the late emperor descend into a dream. Such discussions and deeds have begun to appear, if they are not killed, they will surely become a huge disaster.' Tuoba Tao then listened to the slander, became furious, and immediately ordered the arrest of Gao Yun. Gao Yun had previously said privately to his disciples: 'Buddhism should decline, and Hui Chong (a monk) and I will probably be the first to suffer.' At that time, no one who heard it was not filled with emotion. At that time, there was a monk named Shi Huichong from Liangzhou, who was a disciple of Han Wande, the Shangshu of the pseudo-Wei. Because his virtue was second only to Gao Yun, he was also suspected and obstructed. In September of the fifth year of pseudo-Taiping, Gao Yun and Hui Chong were imprisoned. On the fifteenth of that month, they were executed in the east corner of Pingcheng. He was forty-three years old. That year was the twenty-first year of Song Yuanjia. That night, his disciples did not know about it. In the middle of the night, they suddenly saw light surrounding the pagoda where Gao Yun had lived three times, and then entered the meditation room. Then they heard a voice in the light saying: 'I have passed away.' The disciples then knew.
【English Translation】 Prince is without fault. Indeed, as the imperial spirit's decree stated, I have no more doubts about the prince. This is probably due to the power of Gao Yun's (a high-ranking official) influence and guidance. Therefore, Tuoba Tao (Emperor Taiwu of Northern Wei) issued an edict saying: 'I inherit the glorious cause of my ancestors, and I want to promote it and make the country prosperous for generations. Although military achievements have been remarkable, the development of culture and education has not been fully developed, which is not the way to achieve a peaceful and prosperous age. Now that the country is stable and the people are rich, we should establish a system as the law for all ages. Yin and Yang have reciprocity, and the four seasons have alternation. Handing over power to the son and employing the virtuous, and safely handing over, this is to allow people to recuperate and make the country long-term stability. This is an unchanging decree from ancient times. My meritorious officials have been working hard for a long time, and they should resign and return home, enjoy high-ranking officials and generous salaries, enjoy their old age, and discuss national affairs. There is no need to personally handle trivial government affairs again.' So he ordered the crown prince to act as the agent of national affairs and take charge of all officials. In addition, recommend virtuous and talented people to serve as officials at all levels, select talents, and dismiss incompetent people. Therefore, Confucius said: 'The younger generation is to be feared, how do you know that the next generation is not as good as the present?' Therefore, court officials and people all called themselves subjects to the crown prince, and submitted books in the form of memorials, using white paper as a distinction. At that time, Cui Hao (a Taoist advisor) and Kou Tianshi (another Taoist advisor) first gained the favor of Tuoba Tao, and worried that Tuoba Huang (the crown prince) would take away their power after inheriting the throne, so they slandered and said: 'The crown prince did have the intention of rebellion before, but he made friends with Gao Yun and used Taoism, so he let the late emperor descend into a dream. Such discussions and deeds have begun to appear, if they are not killed, they will surely become a huge disaster.' Tuoba Tao then listened to the slander, became furious, and immediately ordered the arrest of Gao Yun. Gao Yun had previously said privately to his disciples: 'Buddhism should decline, and Hui Chong (a monk) and I will probably be the first to suffer.' At that time, no one who heard it was not filled with emotion. At that time, there was a monk named Shi Huichong from Liangzhou, who was a disciple of Han Wande, the Shangshu of the pseudo-Wei. Because his virtue was second only to Gao Yun, he was also suspected and obstructed. In September of the fifth year of pseudo-Taiping, Gao Yun and Hui Chong were imprisoned. On the fifteenth of that month, they were executed in the east corner of Pingcheng. He was forty-three years old. That year was the twenty-first year of Song Yuanjia. That night, his disciples did not know about it. In the middle of the night, they suddenly saw light surrounding the pagoda where Gao Yun had lived three times, and then entered the meditation room. Then they heard a voice in the light saying: 'I have passed away.' The disciples then knew.
已化。哀號痛絕。既而迎尸于城南曠野。沐浴遷殯。兼營理崇公別在異處。一都道俗無不嗟駭。弟子玄暢時在雲中。去魏都六百里。旦忽見一人告云以變。仍給六百里馬。於是揚鞭而返。晚間至都。見師已亡。悲慟斷絕。因與同學共泣曰。法今既滅頗覆興不如脫更興。請和上起坐。和上德匪常人。必當照之矣。言畢高兩眼稍開。光色還悅。體通汗出。其汗香甚。須臾起坐謂弟子曰。大法應化隨緣盛衰。盛衰在跡理恒湛然。但念汝等不久復應如我耳。唯有玄暢當得南度。汝等死後法當更興。善自修心無令中悔。言已便臥而絕也。明日遷柩欲阇維之。國制不許。於是營墳即窆。道俗悲哀號泣望斷。有沙門法達。為偽國僧正。欽高日久未獲受業。忽聞怛化。因而哭曰。聖人去世當復何依。累日不食。常呼高上聖人自在。何能不一現。應聲見高飛空而至。達頂禮求哀愿見救護。高曰。君業重難救。當可如何。自今以後依方等苦悔當得輕受。達曰。脫得苦報愿見矜救。高曰。不忘一切寧獨在君。達又曰。法師與崇公並生何處。高曰。吾愿生惡世救護眾生。即已還生閻浮。崇公常祈安養。已果心矣。達又問。不審法師已階何地。高曰。我諸弟子自有知者。言訖奄然不見。達密訪高諸弟子。咸云。是得忍菩薩。至偽太平七年拓跋燾果
{ "translations": [ "已化（已經圓寂）。哀號痛絕（哀號的聲音痛徹心扉）。不久之後，在城南的曠野迎接遺體，沐浴更衣后入殮。同時，另外安排崇公（僧人的尊稱）的墓地。整個都城的僧人和俗人都無不驚歎悲傷。弟子玄暢當時在雲中（地名），距離魏都六百里。早上忽然見到一個人告訴他這件事的變故，並給了他一匹能日行六百里的馬。於是他揚鞭策馬返回，晚上到達都城，得知師父已經去世，悲痛欲絕。於是和同學們一起哭泣說：『佛法現在既然已經衰落，或許會復興，不如脫胎換骨地復興。請和上（對僧人的尊稱）起身坐起。和上的德行不是常人能比的，必定會預示這件事。』說完，高僧的雙眼稍微睜開，光彩恢復，身體通暢，流出汗水，汗水非常香。不久，高僧起身坐起，對弟子們說：『大法的應化隨著因緣而盛衰，盛衰只是表象，佛法的真理永遠不變。只是想到你們不久之後也會像我一樣。只有玄暢能夠南渡。你們死後，佛法應當會更加興盛。好好修心，不要後悔。』說完，便躺下圓寂了。第二天，要將靈柩遷走火化，但按照國家制度不允許，於是就地安葬。僧人和俗人們悲哀哭泣，望眼欲穿。有位沙門（出家修道的人）法達，是偽國的僧正（僧官），欽佩高僧很久了，但沒有機會接受教誨。忽然聽到高僧圓寂的訊息，於是哭著說：『聖人去世了，我們應當依靠誰呢？』連續幾天不吃東西，常常呼喊『高上聖人自在，怎麼能不顯現一次呢？』應聲就看到高僧飛到空中。法達頂禮膜拜，哀求救護。高僧說：『你的業障深重，難以救助，應當怎麼辦呢？從今以後，依照方等（佛教經典）懺悔，應當可以減輕罪業。』法達說：『如果能減輕苦報，希望您能憐憫救助。』高僧說：『不會忘記一切眾生，難道會只忘記你嗎？』法達又問：『法師和崇公一起轉生到哪裡了呢？』高僧說：『我願意轉生到惡世，救護眾生，已經再次轉生到閻浮（指我們所居住的世界）。崇公常常祈求往生安養（指西方極樂世界），已經如願以償了。』法達又問：『不知道法師已經證到什麼果位了？』高僧說：『我的弟子們自然有知道的。』說完，忽然不見了。法達秘密地詢問高僧的弟子們，他們都說：『是得忍菩薩（證得安忍的菩薩）。』到了偽太平七年，拓跋燾（北魏皇帝）果然……", "現代漢語譯本" ], "english_translations": [ 'He had already passed away (已化). The sounds of mourning were heart-wrenching (哀號痛絕). Soon after, they welcomed the body in the wilderness south of the city, bathed and dressed it before placing it in the coffin. At the same time, they arranged a separate burial site for Venerable Chong (崇公, a respectful title for a monk). The monks and laypeople throughout the capital were all astonished and grieved. The disciple Xuan Chang (玄暢) was at that time in Yunzhong (雲中, a place name), six hundred li (里, a unit of distance) away from the Wei capital. In the morning, he suddenly saw a person who told him of this change and gave him a horse that could travel six hundred li in a day. So he whipped the horse and returned, arriving in the capital in the evening, only to learn that his master had passed away. He was overcome with grief. Then he wept with his fellow disciples, saying, \'Now that the Dharma has declined, perhaps it will be revived, or perhaps it will be reborn in a new form. Please, Venerable One (和上, a respectful title for a monk), rise and sit up. The Venerable One\'s virtue is not that of an ordinary person; surely he will foretell this matter.\' After he finished speaking, the High Monk\'s eyes slightly opened, his complexion regained its luster, and his body became clear, exuding sweat that was very fragrant. Soon, the High Monk rose and sat up, saying to his disciples, \'The manifestation of the Great Dharma rises and falls with conditions; rise and fall are only appearances, but the truth of the Dharma is eternally constant. Just think that you will soon be like me. Only Xuan Chang will be able to cross to the South. After your death, the Dharma should flourish even more. Cultivate your minds well, and do not have regrets.\' After speaking, he lay down and passed away. The next day, they wanted to move the coffin for cremation, but the national regulations did not allow it, so they buried it on the spot. The monks and laypeople mourned and wept, their eyes filled with sorrow. There was a Shramana (沙門, a monastic practitioner) named Fada (法達), who was the Sengzheng (僧正, a monastic official) of the pseudo-state, who had admired the High Monk for a long time but had not had the opportunity to receive teachings. Suddenly hearing the news of the High Monk\'s passing, he cried out, \'Now that the Sage has passed away, who shall we rely on?\' He did not eat for several days, constantly calling out, \'The High Sage is free and at ease; how can he not appear even once?\' In response, he saw the High Monk flying in the air. Fada prostrated himself and begged for salvation. The High Monk said, \'Your karmic obstacles are heavy and difficult to save; what should be done? From now on, rely on the Fangdeng (方等, Buddhist scriptures) to repent bitterly, and you should be able to lighten your sins.\' Fada said, \'If I can lighten my suffering, I hope you will have compassion and save me.\' The High Monk said, \'I will not forget all sentient beings; would I forget only you?\' Fada then asked, \'Where have the Dharma Master and Venerable Chong been reborn together?\' The High Monk said, \'I am willing to be reborn in an evil world to save sentient beings, and I have already been reborn again in Jambudvipa (閻浮, referring to the world we live in). Venerable Chong often prayed to be reborn in the Land of Bliss (指西方極樂世界), and his wish has been fulfilled.\' Fada then asked, \'I do not know what stage the Dharma Master has attained?\' The High Monk said, \'My disciples naturally know.\' After speaking, he suddenly disappeared. Fada secretly inquired among the High Monk\'s disciples, and they all said, \'He is a Bodhisattva who has attained patience (證得安忍的菩薩).\' In the seventh year of the pseudo-Taiping era, Emperor Tuoba Tao (拓跋燾, Emperor of the Northern Wei Dynasty) indeed...", "English version" ] }
毀滅佛法。悉如高言。時河西國沮渠茂虔。時有沙門曇曜。亦以禪業見稱。偽太傅張潭伏膺師禮。
釋僧周九
釋僧周。不知何人。性高烈有奇志操。而韜光晦跡人莫能知。常在嵩高山頭陀坐禪。魏虜將滅佛法。周謂門人曰。大難將至。乃與眷屬數十人共入寒山。山在長安西南四百里。溪谷險阻非軍兵所至。遂卜居焉。俄而魏虜肆暴停者悉斃。其後尋悔誅滅崔氏更興佛法。偽永昌王鎮長安。奉旨將更修立訪求沙門。時有說寒山有僧德業非凡。王即遣使徴請。周辭以老疾。令弟子僧亮應命出山。周后將殂。告弟子曰。吾將去矣。其夕見火從繩床后出燒身。經三日方盡。煙焰漲天而房不燼。弟子收遺灰架以磚塔。弟子僧亮。姓李。長安人。受業于僧周。初永昌王請僧無敢應者。咸以言佛法初興疑有不測之慮。亮曰。像運寄人正在今日。若被誅剪自身當之。如其獲全則道有更振之期。又僧周加勸。於是隨使至長安。未至之頃。王及民人掃灑街巷比室候迎。王親自抂道接足致敬。亮為陳誡禍福訓示因果。言約理詣和而且切。聽者悲喜各不自勝。於是修復故寺延請沙門。關中大法更興。亮之力也。
釋慧通十
釋慧通關中人。少止長安太后寺。蔬食持咒。誦增一阿含經。初從涼州禪師慧詔咨受禪業。法
【現代漢語翻譯】 現代漢語譯本 毀滅佛法。正如高僧所言。當時河西國的沮渠茂虔（人名，河西國君主）。當時有沙門曇曜（人名，僧侶），也因禪修而聞名。偽太傅張潭（人名，官名）以師禮待之。
釋僧周（人名，僧侶）九
釋僧周（人名，僧侶），不知是何許人也。性格剛烈，有奇特的志向和操守，但韜光養晦，無人知曉。常在嵩高山（地名）頭陀（苦行僧）坐禪。魏虜（對北魏的蔑稱）將要滅佛法時，僧周對門人說：『大難將至。』於是與眷屬數十人一同進入寒山（地名）。寒山在長安（地名）西南四百里，溪谷險阻，不是軍隊能到達的地方。便在那裡定居。不久，魏虜大肆暴行，不停止的人都被殺害。後來（魏虜）後悔了，誅滅崔氏（人名，家族名）而重新興盛佛法。偽永昌王（官名）鎮守長安，奉旨將要重新修繕寺廟，訪求沙門。當時有人說寒山有僧人德行非凡。永昌王立即派遣使者徵召。僧周以年老多病推辭，讓弟子僧亮（人名，僧侶）應命出山。僧周將要去世時，告訴弟子說：『吾將離去。』當晚，看見火從繩床后燃起，焚燒自身。經過三天方才燃盡，煙焰沖天而房屋沒有燒燬。弟子們收拾遺灰，用磚塔安放。弟子僧亮，姓李，長安人，在僧周處學習。當初永昌王征請僧人，沒有人敢應允，都因為佛法初興，懷疑有不測之禍。僧亮說：『佛法的命運寄託在人，正是在今日。如果被誅殺，自身承擔。如果能夠保全，那麼佛法有重新振興的希望。』又加上僧周勸說，於是跟隨使者到達長安。未到長安之前，永昌王和百姓們清掃街道，家家戶戶等候迎接。永昌王親自在路邊迎接，接足致敬。僧亮為他陳述告誡禍福，訓示因果。言語簡要，道理深刻，平和而且懇切。聽者悲喜交加，不能自已。於是修復舊寺，延請沙門。關中的大法得以重新興盛，這是僧亮的力量。
釋慧通（人名，僧侶）十
釋慧通，關中人。年少時住在長安太后寺（寺廟名）。吃素食，持咒，誦讀《增一阿含經》（佛教經典）。最初跟隨涼州（地名）禪師慧詔（人名，僧侶）學習禪修。
【English Translation】 English version Destroying the Buddha's law. Just as the eminent monk said. At that time, Juqu Mengqian (person's name, ruler of Hexi) was in Hexi State. At that time, there was the Shramana Tan Yao (person's name, monk), who was also known for his Chan practice. The false Grand Tutor Zhang Tan (person's name, official title) revered him as a teacher.
釋僧周 (Shi Seng Zhou) Nine
釋僧周 (Shi Seng Zhou, person's name, monk), it is not known where he came from. His character was fierce, and he had extraordinary ambitions and integrity, but he kept a low profile, and no one knew him. He often practiced asceticism and meditation on Mount Songgao (place name). When the Wei barbarians (derogatory term for the Northern Wei dynasty) were about to destroy the Buddha's law, Zhou said to his disciples: 'A great disaster is coming.' So he and dozens of his family members entered Cold Mountain (place name) together. Cold Mountain is four hundred miles southwest of Chang'an (place name). The streams and valleys are dangerous, and not accessible to soldiers. So they settled there. Soon, the Wei barbarians committed atrocities, and those who did not stop were killed. Later, (the Wei barbarians) regretted it, exterminated the Cui clan (person's name, family name) and revived the Buddha's law. The false King of Yongchang (official title) was stationed in Chang'an, and was ordered to repair the temples and seek out Shramanas. At that time, someone said that there was a monk in Cold Mountain with extraordinary virtue. The King of Yongchang immediately sent an envoy to summon him. Zhou declined due to old age and illness, and sent his disciple Seng Liang (person's name, monk) to leave the mountain in response to the order. When Seng Zhou was about to die, he told his disciples: 'I am about to leave.' That night, he saw fire coming from behind the rope bed, burning his body. It took three days to burn completely, and the smoke and flames soared into the sky, but the house was not burned. The disciples collected the ashes and placed them in a brick pagoda. The disciple Seng Liang, whose surname was Li, was from Chang'an, and studied under Seng Zhou. At first, when the King of Yongchang summoned monks, no one dared to respond, because they all thought that the Buddha's law was just beginning to flourish, and they suspected that there would be unexpected disasters. Liang said: 'The fate of the Buddha's image is entrusted to people, and it is today. If I am killed, I will bear it myself. If I can be preserved, then the Dharma has the hope of being revived.' In addition, Seng Zhou persuaded him, so he followed the envoy to Chang'an. Before arriving in Chang'an, the King of Yongchang and the people cleaned the streets, and every household waited to welcome him. The King of Yongchang personally greeted him on the road, received his feet and paid his respects. Liang explained to him the blessings and misfortunes, and instructed him on cause and effect. His words were concise, his reasoning was profound, and he was peaceful and earnest. The listeners were filled with both sorrow and joy, and could not control themselves. So he repaired the old temple and invited Shramanas. The great Dharma in Guanzhong was revived, and this was the power of Liang.
釋慧通 (Shi Hui Tong) Ten
釋慧通 (Shi Hui Tong), was from Guanzhong. He lived in the Empress Dowager Temple (temple name) in Chang'an when he was young. He ate vegetarian food, chanted mantras, and recited the Ekottara Agama Sutra (Buddhist scripture). At first, he followed the Chan master Hui Zhao (person's name, monk) of Liangzhou (place name) to study Chan practice.
門觀行多所遊刃。常祈心安養而欲棲神彼國。微疾乃于禪中見一人來。形甚端嚴。語通言。良時至矣。須臾見無量壽佛光相暉然。通因覺禪。具告同學所見。言訖便化。異香在房三日乃歇。春秋五十九矣。
釋凈度十一
釋凈度。吳興餘杭人。少愛遊獵。嘗射孕鹿墮胎。鹿母䘖痛猶就地舐子。度乃心悟。因摧弓折矢出家蔬食。誦經三十餘萬言。常獨處山澤坐禪習誦。若邑中有齋集。輒身然九燈。端然達曙。以為供養。如此者累年。后忽告弟子云。令辦香湯洗浴。說法數千章。誡以生死因果。言訖奄然而化。簫鼓香菸自空而至。同時眷屬數十人皆所聞見。
釋僧從十二
釋僧從。未詳何人。稟性虛靜隱居始豐瀑布山。學兼內外精修五門。不服五穀唯餌棗栗。年垂百歲而氣力休強。禮誦無輟。與隱士褚伯玉為林下之交。每論道說義。輒留連信宿。后終於山中。
釋法成十三
釋法成。涼州人。十六出家學通經律。不餌五穀唯食松脂。隱居巖穴習禪為務。元嘉中東海王懷素出守巴西。聞風遣迎會於涪城。夏坐講律事竟辭反。因停廣漢復弘禪法。后小疾便告眾云。成常誦寶積經。於是自力誦之。始得半卷。氣劣不堪。乃令人讀之一遍。才竟合掌而卒。侍疾十餘人咸見空中紺馬揹負金棺升
【現代漢語翻譯】 現代漢語譯本： 門觀行經常四處遊歷。他一直祈求內心安寧，希望往生到阿彌陀佛的國度。一次輕微的疾病中，他在禪定中見到一個人前來，形貌非常端正莊嚴，告訴他說：『良辰吉時到了。』 不一會兒，他看見無量壽佛（Amitabha Buddha，阿彌陀佛）的光芒照耀，非常明亮。門觀行因此從禪定中醒來，將所見景象詳細告訴同學。說完就圓寂了。房間里有奇異的香味，持續了三天後才消散。享年五十九歲。 釋凈度十一 釋凈度，吳興餘杭人。年輕時喜歡遊獵。曾經射中一頭懷孕的鹿，導致其墮胎。鹿媽媽痛苦地仍然在地上舔舐小鹿。凈度因此內心醒悟，於是毀壞弓箭，出家並素食。誦讀佛經三十多萬字。經常獨自在山澤中坐禪習誦。如果鄉邑中有齋戒集會，他總是自身點燃九盞燈，端正地坐到天亮，以此作為供養。像這樣持續了很多年。後來忽然告訴弟子說：『準備香湯為我沐浴。』 說法數千章，告誡他們關於生死因果的道理。說完就安詳地圓寂了。簫鼓和香菸從空中而來。同時在場的眷屬數十人都聽見和看見了。 釋僧從十二 釋僧從，不清楚是什麼地方的人。天性虛靜，隱居在始豐瀑布山。學識兼通內外，精修五門禪法。不吃五穀，只吃棗和栗子。年紀將近一百歲，但氣力仍然強健。禮拜誦經從不間斷。與隱士褚伯玉是林下的朋友，每次談論佛道義理，總是流連數日。後來在山中去世。 釋法成十三 釋法成，涼州人。十六歲出家，學通經律。不吃五穀，只吃松脂。隱居在巖穴中，以習禪為主要修行。元嘉年間，東海王懷素出任巴西太守，聽聞他的名聲，派人迎接他到涪城。夏季坐禪講律結束后，法成辭別返回。因此停留在廣漢，再次弘揚禪法。後來得了小病，就告訴眾人說：『我經常誦讀《寶積經》（Ratnakuta Sutra，大乘佛教經典）。』 於是自己努力誦讀，剛讀到半卷，就氣力不足。於是讓人讀了一遍。剛讀完，他就合掌圓寂了。侍奉他的十餘人都看見空中有一匹青色的馬揹負著金色的棺材升起。
【English Translation】 English version: Mon Guanxing frequently traveled to many places. He constantly prayed for inner peace and desired to be reborn in the land of Amitabha Buddha (Amitabha Buddha). During a minor illness, he saw a person coming in meditation, with a very dignified and solemn appearance, who told him: 'The auspicious time has arrived.' Shortly after, he saw the light of Amitabha Buddha (Amitabha Buddha) shining brightly. Mon Guanxing then awoke from meditation and told his fellow students in detail what he had seen. After speaking, he passed away. A strange fragrance remained in the room for three days before dissipating. He was fifty-nine years old. Sh釋 Jingdu Eleven Sh釋 Jingdu, was a native of Yuhang, Wuxing. In his youth, he loved hunting. He once shot a pregnant deer, causing it to abort. The mother deer, in pain, still licked her cub on the ground. Jingdu then awakened in his heart, so he destroyed his bow and arrows, became a monk, and ate vegetarian food. He recited over three hundred thousand words of scriptures. He often meditated and recited alone in the mountains and marshes. If there were fasting gatherings in the town, he would always light nine lamps on his body and sit upright until dawn, as an offering. He continued like this for many years. Later, he suddenly told his disciples: 'Prepare fragrant water for me to bathe.' He preached several thousand chapters of Dharma, admonishing them about the causes and effects of birth and death. After speaking, he passed away peacefully. Music and incense smoke came from the sky. At the same time, dozens of his family members present all heard and saw it. Sh釋 Sengcong Twelve Sh釋 Sengcong, it is not clear where he was from. He was naturally quiet and reclusive, living in seclusion in the Baobu Mountain of Shifeng. He was knowledgeable in both internal and external studies, and diligently cultivated the five gates of Chan practice. He did not eat the five grains, but only ate dates and chestnuts. He was nearly one hundred years old, but his strength was still strong. He never ceased his prostrations and recitations. He was a friend of the recluse Chu Boyu in the forest, and whenever they discussed the Dharma, they would linger for several days. Later, he passed away in the mountains. Sh釋 Facheng Thirteen Sh釋 Facheng, was a native of Liangzhou. He became a monk at the age of sixteen and was well-versed in the sutras and vinaya. He did not eat the five grains, but only ate pine resin. He lived in seclusion in caves, making meditation his main practice. During the Yuanjia period, Prince Huaisu of Donghai was appointed governor of Brazil and, hearing of his reputation, sent someone to welcome him to Fucheng. After the summer retreat of lecturing on the Vinaya, Facheng bid farewell and returned. Therefore, he stayed in Guanghan and promoted Chan practice again. Later, he contracted a minor illness and told the assembly: 'I often recite the Ratnakuta Sutra (Ratnakuta Sutra, a Mahayana Buddhist scripture).' So he tried to recite it himself, but he was only able to recite half a volume before his strength failed. So he had someone read it once. As soon as it was finished, he joined his palms and passed away. More than ten people attending to him saw a dark blue horse carrying a golden coffin ascending into the sky.
空而逝。
釋慧覽十四
釋慧覽。姓成。酒泉人。少與玄高俱以寂觀見稱。覽曾游西域頂戴佛缽。仍于罽賓從達摩比丘咨受禪要。達摩曾入定往兜率天。從彌勒受菩薩戒。后以戒法授覽。覽還至於填。復以戒法授彼方諸僧。后乃歸。路由河南。河南吐谷渾慕延世子瓊等敬覽德問。遣使並資財令于蜀立左軍寺。覽即居之。后移羅天宮寺。宋文請下都止鐘山定林寺。孝武起中興寺。復敕令移住。京邑禪僧皆隨踵受業。吳興沈演平昌孟顗。並欽慕道德。為造禪室于寺。東大明中卒。春秋六十餘矣。
釋法期十五
釋法期。姓向。蜀都陴人。早喪二親事兄如父。十四出家。從智猛咨受禪業。與靈期寺法林同共習觀。猛所諳知皆已證得。后遇玄暢復從進業。及暢下江陵。期亦隨從。十住觀門所得已九。有師子奮迅三昧。唯此未盡。暢嘆曰。吾自西至流沙。北履幽漠。東探禹穴。南盡衡羅。唯見此一子特有禪分。后卒于長沙寺。春秋六十有二。神光映屍體更香潔。時屬龍華寺又有釋道果者。亦以禪業顯焉。
釋道法十六
釋道法。姓曹。燉煌人。起家入道。專精禪業。亦時行神咒。后游成都。至王休之費鏗之請為興樂香積二寺主。訓眾有法。常行分衛不受別請及僧食。乞食所得。常減其分以
【現代漢語翻譯】 現代漢語譯本：
空寂而逝。
釋慧覽十四
釋慧覽，姓成，是酒泉人。他年輕時與玄高都以精通寂觀而聞名。慧覽曾遊歷西域，頭頂著佛缽。之後在罽賓從達摩比丘那裡請教禪定要義。達摩曾入定前往兜率天，從彌勒菩薩那裡接受菩薩戒，之後將戒法傳授給慧覽。慧覽返回至於闐，又將戒法傳授給當地的僧侶。後來他返回，路過河南。河南的吐谷渾慕延世子瓊等敬佩慧覽的德行，派使者並提供資財，在蜀地建立左軍寺。慧覽便居住在那裡，後來移居羅天宮寺。宋文帝請他到京都，住在鐘山定林寺。孝武帝興建中興寺，又下令讓他移住。京城的禪僧都跟隨他學習。吳興的沈演、平昌的孟顗，都欽佩他的道德，在寺中為他建造禪室。他在東大明年間去世，享年六十多歲。
釋法期十五
釋法期，姓向，是蜀都陴人。他早年喪失雙親，像對待父親一樣侍奉兄長。十四歲出家，跟隨智猛請教禪業。智猛所精通的，他都已證得。後來遇到玄暢，又跟隨他繼續進修。等到玄暢前往江陵，法期也跟隨前往。對於十住觀門的理解，他已經證得九個。他具有師子奮迅三昧，唯獨這個還沒有完全證得。玄暢讚歎說：『我從西邊到流沙，北邊到幽漠，東邊到禹穴，南邊到衡羅，只見過你這一個弟子特別有禪定天賦。』後來他去世于長沙寺，享年六十二歲。神光照耀屍體，更加香潔。當時龍華寺還有一位釋道果，也以禪業而聞名。
釋道法十六
釋道法，姓曹，是敦煌人。他從小就出家入道，專心精進禪定修行，也時常施行神咒。後來遊歷成都，應王休之、費鏗之的請求，擔任興樂寺和香積寺的住持。他教導僧眾有方法，經常實行分衛乞食，不接受特別的邀請以及僧眾的供養。乞食所得的食物，常常減少自己的份額以
【English Translation】 English version:
Passed away in emptiness.
Shramana Huilan XIV
Shramana Huilan, whose surname was Cheng, was a native of Jiuquan. In his youth, he and Xuangao were both known for their mastery of serene contemplation. Huilan once traveled to the Western Regions, carrying a Buddha's alms bowl on his head. Later, in Jibin (Kashmir), he consulted with Bhikshu Dharma, seeking the essentials of Chan (Zen) practice. Dharma had once entered samadhi (deep meditation) and traveled to Tushita Heaven, where he received the Bodhisattva precepts from Maitreya (the future Buddha), and later transmitted these precepts to Huilan. Huilan returned to Yutian (Khotan), where he further transmitted the precepts to the local monks. Later, he returned, passing through Henan. The crown prince Qiong of the Tuyuhun Murong clan in Henan admired Huilan's virtue and inquired about him, sending envoys and wealth to establish Zuo Jun Monastery in Shu (Sichuan). Huilan resided there, later moving to Luotian Palace Monastery. Emperor Wen of the Song dynasty invited him to the capital, where he stayed at Dinglin Monastery on Zhongshan Mountain. Emperor Xiaowu built Zhongxing Monastery and ordered him to move there. Chan monks from the capital all followed him to study. Shen Yan of Wuxing and Meng Yi of Pingchang both admired his virtue and built meditation chambers for him in the monastery. He passed away during the Daming era of the Eastern Dynasty, at the age of sixty-odd.
Shramana Faqi XV
Shramana Faqi, whose surname was Xiang, was a native of Pi in Chengdu (Shu capital). He lost both parents early and served his elder brother as if he were his father. He left home at the age of fourteen, studying Chan practice under Zhimeng. He had attained all that Zhimeng was proficient in. Later, he encountered Xuan Chang and continued his studies with him. When Xuan Chang went to Jiangling, Faqi followed him. He had attained nine of the ten stages of contemplation. He possessed the Lion's Vigorous Advancement Samadhi, but had not yet fully mastered it. Xuan Chang exclaimed, 'From the west to the quicksand, from the north to the desolate desert, from the east to Yu's cave, and from the south to Heng and Luo mountains, I have only seen this one disciple with such exceptional talent for Chan practice.' Later, he passed away at Changsha Monastery, at the age of sixty-two. Divine light illuminated his body, making it even more fragrant and pure. At that time, there was also Shramana Daoguo at Longhua Monastery, who was also known for his Chan practice.
Shramana Daofa XVI
Shramana Daofa, whose surname was Cao, was a native of Dunhuang. He renounced his family and entered the monastic life from a young age, dedicating himself to the practice of Chan meditation. He also occasionally practiced divine mantras. Later, he traveled to Chengdu, where he was invited by Wang Xiuzhi and Fei Kengzhi to become the abbot of Xing Le Monastery and Xiang Ji Monastery. He had effective methods for teaching the Sangha (monastic community). He regularly practiced alms-begging (pindapata), refusing special invitations and monastic meals. He would often reduce his share of the food obtained through begging in order to
施蟲鳥。每夕輒脫衣露坐以飴蚊虻。如此者累年。后入定見彌勒放齊中光照三途果報。於是深加篤勵。常坐不臥。元徽二年于定中滅度。平坐繩床貌悅恒日。
釋普恒十七
釋普恒。姓郭。蜀郡成都人也。為兒童時常于日光中見聖僧在空中說法。向家人敘之。並未之信。后苦求出家。止治下安樂寺。獨處一房不立眷屬。習靖業禪善入出住。與蜀韜律師為同意。自說入火光三昧。光從眉直下至金剛際。于光中見諸色像。先身業報頗亦明瞭。宋升明三年卒。春秋七十有八。未亡月日忽與親知告別。竟無慼顏。時人謂是戲言。將終之日微有病相。唯俗家一奴看之。明旦平坐而卒。奴不解強取臥之。尸竟不申。眾僧來見便令坐之。手屈三指其餘皆申。眾僧試取捋之。亦隨手即申。申已復更屈。生時體黑死更潔白。於是依得道法阇維之。薪𧂐始然便有五色煙起殊香芬馥。州將王玄載乃為之贊曰。大覺眇無像。懸應貴忘靖。一念會道場。空過萬劫永。信心虛東想。遇聖藻西影。妙趣澄三界。傳神四禪境。俗物故參差。真性理恒炳。韜光寄浮世。遺德方化迥。
釋法晤十八
釋法晤。齊人。家以田桑為業。有男六人普皆成長。晤年五十喪妻。舉家郁然慕道。父子七人悉共出家。南至武昌履行山水。見樊山之
【現代漢語翻譯】 現代漢語譯本：釋蟲鳥（Shi Chongniao）。他每晚都脫掉衣服，裸身坐在那裡喂蚊子和蠓蟲。這樣持續了好幾年。後來，他在入定中看到彌勒（Maitreya，未來佛）從他的眉間放出光芒，照亮了三惡道（three lower realms of existence）的果報。於是他更加努力修行，經常坐禪而不睡覺。元徽二年，他在禪定中圓寂。他端坐在繩床上，面容喜悅，持續了好幾天。 釋普恒（Shi Puheng）十七 釋普恒（Shi Puheng）。姓郭（Guo），是蜀郡成都人。當他還是個孩子的時候，他經常在陽光中看到聖僧在空中說法。他告訴家人這件事，但沒有人相信他。後來，他苦苦哀求出家，最終住在治下的安樂寺。他獨自住在房間里，沒有建立家庭。他修習禪定，善於入定和出定。他和蜀韜律師（Shu Tao）志同道合。他自稱進入了火光三昧（fire light samadhi），光從眉間直射到金剛際（Vajra realm）。在光中，他看到了各種景象，也清楚地看到了他前世的業報。宋升明三年圓寂，享年七十八歲。在去世前一個月，他突然與親友告別，臉上沒有任何悲傷的表情。當時的人們認為這是玩笑話。臨終之日，他略有病態，只有一個俗家的僕人照顧他。第二天早上，他端坐而逝。僕人不明白，強行把他放倒，但他的屍體始終沒有伸直。眾僧來后，便讓他坐起來。他的手彎曲了三根手指，其餘都伸直了。眾僧嘗試捋直他的手指，也隨著手勢伸直，伸直后又彎曲。他生前面板黝黑，死後卻變得潔白。於是，人們按照得道高僧的儀式火化了他。柴火剛點燃，便有五色煙霧升起，散發出奇異的香味。州將王玄載（Wang Xuanzai）為此作贊說：『大覺微妙而無形，懸應貴在忘卻靜止。一念之間便可到達道場，空虛地度過萬劫永恒。信心虛空地向東想，遇到聖人的影子在西方。美妙的趣味澄澈三界，傳神於四禪境界。世俗之物故然參差不齊，真性的道理卻永遠光明。韜光養晦寄身於浮世，遺留的德行正在廣為教化。』 釋法晤（Shi Fawu）十八 釋法晤（Shi Fawu）。是齊國人。他的家庭以田地桑樹為生。他有六個兒子，都已長大成人。法晤（Fawu）五十歲時喪妻。全家都鬱鬱寡歡，嚮往佛道。父子七人都一起出家。他們向南走到武昌，遊歷山水，看到了樊山的...
【English Translation】 English version: Shi Chongniao. Every evening, he would take off his clothes and sit naked to feed mosquitoes and gnats. He did this for many years. Later, in meditation, he saw Maitreya (the future Buddha) emit light from his brow, illuminating the karmic consequences of the three lower realms of existence. Thereupon, he intensified his efforts, often sitting in meditation without sleeping. In the second year of Yuanhui, he passed away in meditation. He sat upright on a rope bed, his face joyful, for several days. Shi Puheng Seventeen Shi Puheng. His surname was Guo, and he was from Chengdu in the Shu region. As a child, he often saw a holy monk preaching in the air in the sunlight. He told his family about it, but no one believed him. Later, he earnestly begged to become a monk and eventually resided at Anle Temple under the local administration. He lived alone in a room, without establishing a family. He practiced meditation diligently, skillfully entering and exiting samadhi. He and the lawyer Shu Tao shared the same aspirations. He claimed to have entered the fire light samadhi, with light shining straight from his brow to the Vajra realm. In the light, he saw various images and also clearly saw the karmic consequences of his past lives. He passed away in the third year of Shengming in the Song dynasty, at the age of seventy-eight. A month before his death, he suddenly bid farewell to his relatives and friends, without any expression of sorrow on his face. People at the time thought it was a joke. On the day of his death, he showed slight signs of illness, and only a servant from his secular family took care of him. The next morning, he passed away sitting upright. The servant, not understanding, forcibly laid him down, but his body remained unstraightened. When the monks came, they had him sit up. Three of his fingers were bent, and the rest were straight. The monks tried to straighten his fingers, and they straightened with the touch, but then bent again. His skin was dark in life, but became white after death. Thereupon, people cremated him according to the rituals for enlightened monks. As soon as the firewood was lit, five-colored smoke rose, emitting a unique and fragrant aroma. The governor of the state, Wang Xuanzai, wrote a eulogy for him, saying: 'The Great Enlightenment is subtle and formless, the suspended response values forgetting stillness. In a single thought, one can reach the Bodhimanda, passing through countless eons of eternity in vain. Faith emptily thinks eastward, encountering the shadow of the sage in the west. The wonderful interest clarifies the three realms, transmitting the spirit to the four dhyana realms. Secular things are inherently uneven, but the principle of true nature is eternally bright. Hiding one's light and nurturing one's virtue, one dwells in the floating world, and the legacy of virtue is transforming far and wide.' Shi Fawu Eighteen Shi Fawu. He was from the Qi state. His family made a living from fields and mulberry trees. He had six sons, all of whom had grown up. Fawu lost his wife at the age of fifty. The whole family was depressed and yearned for the Buddhist path. The father and seven sons all became monks together. They traveled south to Wuchang, visiting mountains and rivers, and saw Fanshan...
陽可為幽遷之處。本隱士郭長翔所止。於是有意終焉。時武昌太守陳留阮晦。聞而奇之。因為剪逕開山造立房室晤不食粳米常資麥飯。日一食而已。誦大小品法華。常六時行道。頭陀山澤不避虎兕。有時在樹下坐禪。或經日不起。以齊永明七年卒于山中。春秋七十有九。後有沙門道濟。踵其高業。今武昌謂其所住為頭陀寺焉。
釋僧審十九
釋僧審。姓王。太原祁人。晉騎驃沈之後也。祖世寓居譙郡。審少出家。止壽春石澗寺。誦法華首楞嚴。常謂非禪不智。於是專志禪那。聞曇摩蜜多道王京邑。乃拂衣過江止於靈曜寺。精勤咨受曲盡深奧。時群劫入山。審端坐不動。賊乃脫衣以施之。又說法訓勖。劫賊慚愧流汗作禮而去。靈鷲寺慧高從之受禪業。乃請審還寺。別立禪房。清河張振后又請居棲玄寺。文惠文宣並加敬事。傅琰蕭赤斧皆咨戒訓。王敬則入房覓審。正見入禪。因彈指而出。曰聖道人。即奉米千斛請受三歸。永明八年卒。春秋七十有五。有僧謙超志法達慧勝並業禪。亦各有異跡。
釋曇超二十
釋曇超。姓張。清河人。形長八尺容止可觀。蔬食布衣一中而已。初止上都龍華寺。元嘉末南遊始興遍觀山水。獨宿樹下虎兕不傷。大明中還都。至齊太祖即位。被敕往遼東弘贊禪道。停彼二
【現代漢語翻譯】 現代漢語譯本：陽可作為隱居之處。原本隱士郭長翔居住於此，於是有意在此終老。當時武昌太守陳留人阮晦，聽聞此事後感到驚奇，因此為他砍伐小路、開山建造房舍。郭長翔不吃粳米，經常以麥飯為食，每天只吃一頓飯。誦讀《大小品般若經》、《法華經》，經常六時行道。在頭陀山澤修行，不避虎和犀牛。有時在樹下坐禪，或者整日不起。在齊永明七年于山中去世，享年七十九歲。後來有沙門道濟，繼承了他的高尚事業。現在武昌稱他所居住的地方為頭陀寺。 釋僧審，十九 釋僧審，姓王，是太原祁縣人，是晉朝騎都尉沈的後代。祖輩世代居住在譙郡。僧審年少時出家，住在壽春石澗寺。誦讀《法華經》、《首楞嚴經》，常說不修禪定就沒有智慧，於是專心致志于禪那。聽說曇摩蜜多（Dharmamitra，一位禪師的名字）在王京一帶傳道，於是動身過江，住在靈曜寺。他精勤地請教，窮盡禪定的深奧之處。當時有盜賊進入山中，僧審端坐不動。盜賊便脫下衣服送給他，又說法訓誡他們。盜賊慚愧流汗，向他作禮后離去。靈鷲寺的慧高跟隨他學習禪業，於是請僧審回到寺中，另立禪房。清河人張振後來又請他居住在棲玄寺。文惠太子、文宣王都對他加以尊敬。傅琰、蕭赤斧都向他請教戒律和訓誡。王敬則進入僧審的房間尋找他，正看見他入禪。於是彈指而出，說：『這是聖道之人。』隨即奉獻米一千斛，請求受三皈依。永明八年去世，享年七十五歲。有僧謙、超志、法達、慧勝都修習禪定，也各有奇異的事蹟。 釋曇超，二十 釋曇超，姓張，是清河人。身形高大，容貌舉止令人讚嘆。吃素食，穿布衣，每天只吃一頓飯。起初住在上都龍華寺。元嘉末年，南遊始興，遍觀山水。獨自在樹下住宿，虎和犀牛都不傷害他。大明年間回到都城。到齊太祖即位，被皇帝下令前往遼東弘揚讚美禪道，在那裡停留了兩年。
【English Translation】 English version: Yang could be a place for hermits to dwell. Originally, the recluse Guo Changxiang lived here, intending to spend his remaining years here. At that time, Ruan Hui of Chenliu, the governor of Wuchang, was amazed when he heard about this, so he cut paths and opened mountains to build houses for him. Guo Changxiang did not eat japonica rice, but often ate wheat rice, only one meal a day. He recited the Larger Perfection of Wisdom Sutra, the Smaller Perfection of Wisdom Sutra, and the Lotus Sutra, and practiced the Way six times a day. He practiced asceticism in the mountains and swamps, not avoiding tigers and rhinoceroses. Sometimes he sat in meditation under a tree, or did not get up for days. He died in the mountains in the seventh year of Yongming in the Qi Dynasty, at the age of seventy-nine. Later, the monk Daoji inherited his noble career. Now Wuchang calls the place where he lived the Tuduo Temple (Head Tuo Temple). 釋僧審 Nineteen 釋僧審 (Shi Sengshen), whose surname was Wang, was a native of Qi County, Taiyuan. He was a descendant of Shen, the cavalry general of the Jin Dynasty. His ancestors lived in Qiao Commandery for generations. Sengshen became a monk at a young age and lived in Shijian Temple in Shouchun. He recited the Lotus Sutra and the Surangama Sutra, and often said that without meditation there is no wisdom, so he devoted himself to Dhyana. Hearing that Dharmamitra (Dharmamitra, a name of a meditation master) was preaching in the Wangjing area, he set off across the river and lived in Lingyao Temple. He diligently consulted and exhausted the profound mysteries of Dhyana. At that time, bandits entered the mountain, but Sengshen sat still. The bandits took off their clothes and gave them to him, and also preached to them. The bandits were ashamed and sweating, bowed to him and left. Huigao of Lingjiu Temple followed him to study meditation, so he invited Sengshen back to the temple and set up a separate meditation room. Zhang Zhen of Qinghe later invited him to live in Qixuan Temple. Prince Wenhui and King Wenxuan both respected him. Fu Yan and Xiao Chifu both consulted him for precepts and instructions. Wang Jingze entered Sengshen's room to look for him, and saw him entering meditation. So he snapped his fingers and came out, saying, 'This is a holy man.' Then he offered a thousand hu of rice and asked to take refuge in the Three Jewels. He died in the eighth year of Yongming, at the age of seventy-five. There were also monks Qian, Chaozhi, Fada, and Huisheng who practiced meditation, and each had their own unique deeds. 釋曇超 Twenty 釋曇超 (Shi Tanchao), whose surname was Zhang, was a native of Qinghe. He was tall and his appearance was admirable. He ate vegetarian food, wore cloth clothes, and only ate one meal a day. At first, he lived in Longhua Temple in Shangdu. At the end of the Yuanjia period, he traveled south to Shixing and visited the mountains and rivers. He slept alone under a tree, and tigers and rhinoceroses did not harm him. During the Daming period, he returned to the capital. When Emperor Taizu of Qi ascended the throne, he was ordered to go to Liaodong to promote and praise the Zen path, and stayed there for two years.
年大行法化。建元末還京。俄又適錢塘之靈苑山。每一入禪累日不起。后時忽聞風雷之聲。俄見一人秉笏而進。稱嚴鎮東通。須臾有一人至。形甚端正。羽衛連翩。下席禮敬自稱弟子居在七里任周此地承法師至。故來展禮。富陽縣人故冬鑿麓山下為磚侵壤龍室。群龍共忿作三百日不雨。今已一百餘日井池枯涸田種永罷。法師既道德通神。欲仰屈前行。必能感致潤澤蒼生。功有歸也。超曰。興云降雨本是檀越之力。貧道何所能乎。神曰。弟子部曲止能興云不能降雨。是故相請耳。遂許之。神倏忽而去。超乃南行經五日至赤亭山。遙為龍咒愿說法。至夜群龍悉化作人。來詣超禮拜。超更說法。因乞三歸。自稱是龍。超請其降雨。乃相看無言。其夜又與超夢雲。本因忿立誓。法師既導之以善。輒不敢違命明日晡時當降雨。超明旦即往臨泉寺。遣人告縣令。辦船于江中。轉海龍王經。縣令即請僧浮船石首。轉經裁竟。遂降大雨。高下皆足。歲以獲收。超以永明十卒年。春秋七十有四。
釋慧明二十一
釋慧明。姓康。康居人。祖世避地于東吳。明少出家止章安東寺。齊建元中與沙門共登赤城山石室。見猷公屍骸不朽而禪室荒蕪高蹤不繼。乃僱人開剪。更立堂室造臥佛並猷公像。於是棲心禪誦畢命枯槁。後於定中見
一女神。自稱呂姥。云常加護衛。或時有白猿白鹿白蛇白虎遊戲階前。馴伏宛轉不令人畏。齊竟陵文宣王聞風祇挹。頻遣三使慇勤敦請。乃暫出京師到第。文宣敬以師禮。少時辭還山。苦留不止。於是資給發遣。以建武之末卒于山中。春秋七十矣。
論曰。禪也者。妙萬物而為言。故能無法不緣無境不察。然緣法察境唯寂乃明。其猶淵池息浪則徹見魚石。心水既澄則凝照無隱。老子云。重為輕根靜為躁君。故輕必以重為本。躁必以靜為基。大智論云。譬如服藥將身權息家務。氣力平健則還修家業。如是以禪定力服智慧藥。得其力已還化眾生。是以四等六通。由禪而起。八除十入藉定方成。故知禪定為用大矣哉。自遺教東移禪道亦授。先是世高法護譯出禪經。僧先曇猷等並依教修心。終成勝業。故能內逾喜樂外折妖祥。擯鬼魅于重巖。睹神僧于絕石。及沙門智嚴躬履西域請罽賓禪師佛馱跋陀更傳業東土。玄高玄紹等亦並親受儀則。出入盡于數隨。往返窮乎還凈。其後僧周凈度法期慧明等亦雁行其次。然禪用為顯。屬在神通。故使三千宅乎毛孔。四海結為凝穌。過石壁而無壅。擎大眾而弗遺。及夫悠悠世道碌碌仙術。尚能停波止雨咒火燒國。正復玄高逝而更起。道法坐而從化。焉足異哉。若如郁頭藍弗竟為禽獸所惱
【現代漢語翻譯】 現代漢語譯本 有一位自稱呂姥的女神，她說自己經常在暗中保護我。有時會有白猿、白鹿、白蛇、白虎在臺階前嬉戲，它們溫順馴服，一點也不讓人害怕。齊國的竟陵文宣王聽到這件事後非常敬佩，多次派遣使者慇勤地邀請她。於是她暫時離開山林來到京城，住在文宣王府邸。文宣王以對待老師的禮節來尊敬她。不久之後，呂姥就告辭要返回山林，文宣王極力挽留也沒能留住。於是文宣王贈送給她很多財物，讓她返回山林。呂姥在建武末年去世于山中，享年七十歲。
評論：禪這種東西，能夠精妙地概括萬物，所以能夠無所不緣，無境不察。然而緣法察境，只有在寂靜中才能明瞭。這就好比深潭止息波浪，才能徹底看清魚和石頭；心水一旦澄澈，就能清晰地照見一切，沒有任何東西可以隱藏。老子說：『重是輕的根本，靜是躁的主宰。』所以輕一定以重為根本，躁一定以靜為基礎。《大智度論》中說：『譬如服用藥物的人，暫時放下家務，調養身體，等到氣力恢復健康，就又重新開始操持家業。』像這樣，用禪定的力量來服用智慧的藥物，得到力量之後，就又去教化眾生。因此，四等（四無量心）、六通（六種神通），都是由禪定而生起；八除（八背舍）、十入（十一切入），憑藉禪定才能成就。所以說禪定的作用太大了。自從佛的遺教傳到東方，禪法也隨之傳授過來。最初是安世高、竺法護翻譯出禪經，僧先、曇猷等人就都依照經教修習禪定，最終成就了殊勝的功業。所以能夠對內超越喜樂，對外折服妖祥，把鬼魅驅趕到重山深處，看到神僧出現在絕壁之上。等到沙門智嚴親自前往西域，請回罽賓的禪師佛馱跋陀，再次將禪法傳到東方。玄高、玄紹等人也都親自接受了他的教導，出入都窮盡于數隨（禪定中的境界），往返都窮盡于還凈（迴歸清凈）。其後僧周、凈度、法期、慧明等人也依次學習禪法。然而禪定的作用之所以能夠顯現，在於神通。所以能夠使三千大千世界安住在毛孔之中，四海凝結成凝酥。穿過石壁而沒有阻礙，擎起大眾而沒有遺漏。至於那些悠悠世道、碌碌仙術，尚且能夠停止波浪、阻止下雨、用咒語引發火災燒燬國家。更何況玄高去世后又能復生，道法坐化后又能隨從變化，這又有什麼可奇怪的呢？如果像郁頭藍弗那樣，最終被禽獸所困擾，那就太可悲了。
【English Translation】 English version A goddess, calling herself Lümu (Old Woman Lü), said that she often protected me in secret. Sometimes white apes, white deer, white snakes, and white tigers would play in front of the steps, docile and not frightening at all. When King Wenxuan of Jingling of the Qi Dynasty heard of this, he admired her very much and repeatedly sent three envoys to earnestly invite her. So she temporarily left the mountains and came to the capital, residing in King Wenxuan's mansion. King Wenxuan respected her with the etiquette of a teacher. Not long after, Lümu bid farewell to return to the mountains, and King Wenxuan tried hard to persuade her to stay but could not. So King Wenxuan gave her a lot of wealth and sent her back to the mountains. Lümu died in the mountains at the end of the Jianwu era, at the age of seventy.
Commentary: 'Dhyana' (Chan, Zen) is something that can subtly encompass all things, so it can be related to everything and observe every state. However, relating to the Dharma and observing states can only be clear in stillness. It is like a deep pool that stops its waves, so that one can clearly see the fish and stones; once the water of the mind is clear, it can clearly reflect everything, and nothing can be hidden. Lao Tzu said: 'Heaviness is the root of lightness, and stillness is the master of agitation.' Therefore, lightness must be based on heaviness, and agitation must be based on stillness. The Mahāprajñāpāramitāśāstra (Great Wisdom Treatise) says: 'It is like a person taking medicine, temporarily putting aside household affairs to recuperate the body, and when the strength is restored to health, he resumes his household affairs.' In this way, using the power of 'dhyana' (meditative concentration) to take the medicine of wisdom, and after gaining strength, one goes to teach and transform sentient beings. Therefore, the 'four immeasurables' (four Brahmaviharas) and the 'six superknowledges' (six Abhijñās) all arise from 'dhyana'; the 'eight deliverances' (eight Vimokshas) and the 'ten spheres of totality' (ten Kasinas) can only be achieved through 'samadhi' (concentration). Therefore, it is known that the function of 'dhyana' is very great. Since the Buddha's teachings were transmitted to the East, the 'dhyana' methods were also transmitted along with them. Initially, An Shigao and Zhu Fahu translated the 'dhyana' sutras, and Sengxian, Tanyou, and others all practiced 'dhyana' according to the teachings of the sutras, and eventually achieved supreme accomplishments. Therefore, they were able to internally transcend joy and externally subdue evil omens, drive ghosts and demons into the deep mountains, and see divine monks appear on the cliffs. When the 'Shramana' (monk) Zhiyan personally went to the Western Regions and invited the 'dhyana' master Buddhabhadra from Kashmir, he again transmitted the 'dhyana' methods to the East. Xuangao, Xuanshao, and others also personally received his teachings, and their entrances and exits exhausted the 'number following' (states in 'dhyana'), and their comings and goings exhausted the 'returning to purity' (returning to purity). Later, Sengzhou, Jingdu, Faqi, Huiming, and others also learned the 'dhyana' methods in sequence. However, the reason why the function of 'dhyana' can be manifested lies in the 'superknowledges' (Siddhi). Therefore, it is possible to make the 'three thousand great thousand worlds' (Trisahasra-Mahā-Sahasra-Loka-Dhātu) dwell in the pores, and to condense the four seas into solidified ghee. Passing through stone walls without obstruction, and lifting up the masses without omission. As for those leisurely worldly ways and mediocre immortal techniques, they can still stop waves, stop rain, and use spells to cause fires to burn down countries. Moreover, Xuangao can be reborn after death, and the Dharma can transform and follow after sitting in meditation, so what is so strange about that? If, like Udraka Ramaputra, one is eventually troubled by birds and beasts, then that is too sad.
。獨角仙人終為扇陀所亂皆由心道雖攝而與愛見相應。比夫螢爝之於日月。曾是為匹乎。
贊白。禪那杳寂。正受淵深。假夫輟慮。方備幽尋。五門棄惡。九次叢林枯鑠山海。聚散升沉。茲德裕矣。如不勵心。
明律第五(十三人)釋慧猷一釋僧業二釋慧詢三釋僧璩四釋道儼五釋僧隱六釋道房七釋道營八釋志道九釋法穎十釋法琳十一釋智稱十二釋僧祐十三
釋慧猷一
釋慧猷。江左人。少出家止江陵辛寺。幼而蔬食履操至性方直。及具戒已后專精律禁。時有西國律師卑摩羅叉。來適江陵大弘律藏。猷從之受業。沉思積時。乃大明十誦講說相續。陜西律師莫不宗之。后卒于江陵。著十誦義疏八卷。
釋僧業二
釋僧業。姓王。河內人。幼而聰悟。博涉眾典。后游長安從什公受業。見新出十誦遂專功此部。俊發天然洞盡深奧。什嘆曰。後世之優波離也。值關中多難避地京師。吳國張邵挹其貞素。乃請還姑蘇。為造閑居寺。地勢清曠環帶長川。業居宗秉化訓誘無輟。三吳學士輻湊肩聯。又以講導余隙屬意禪門。每一端坐輒有異香充塞房內。近業坐者咸所共聞。莫不嗟其神異。昔什公在關。未出十誦。乃先譯戒本。及流支入秦。方傳大部。故戒心之與大本其意正同。在言或異。業乃改正
【現代漢語翻譯】 現代漢語譯本：獨角仙人最終被扇陀（Śāṇḍa，人名）所擾亂，都是因為心道雖然攝持，卻與愛見相應。這與螢火蟲相比于日月，又怎能相提並論呢？
讚歎道：禪那（Dhyāna，禪定）深遠寂靜，正受（Samāpatti，正受）淵博深邃。憑藉放下思慮，才能完備地探尋幽微。捨棄五門之惡，經歷九次叢林修行，枯萎消損山海，聚集離散，上升沉淪。這樣的功德是多麼豐裕啊！如果不努力修行，又怎麼能成就呢？
明律第五（共十三人）：釋慧猷一，釋僧業二，釋慧詢三，釋僧璩四，釋道儼五，釋僧隱六，釋道房七，釋道營八，釋志道九，釋法穎十，釋法琳十一，釋智稱十二，釋僧祐十三。
釋慧猷一
釋慧猷，江左（指長江下游地區）人。年少出家，住在江陵（今湖北江陵）辛寺。從小吃素，行為端正，秉性正直。等到受具足戒后，專心研究律藏。當時有西國（指印度）律師卑摩羅叉（Vimalākṣa），來到江陵，大力弘揚律藏。慧猷跟隨他學習，深入思考，長期積累，於是精通《十誦律》，講說不絕。陜西的律師沒有不尊崇他的。後來在江陵去世。著有《十誦義疏》八卷。
釋僧業二
釋僧業，姓王，河內（今河南北部）人。從小聰明穎悟，廣泛涉獵各種典籍。後來遊學長安，跟隨鳩摩羅什（Kumārajīva）學習。見到新翻譯的《十誦律》，於是專心研究這部律典。才思敏捷，天資聰穎，徹底領悟了其中的深奧之處。鳩摩羅什讚歎說：『他是後世的優波離（Upāli，持律第一的弟子）啊！』正值關中（今陜西一帶）多災多難，於是避難到京師（今南京）。吳國（今江蘇南部）的張邵敬佩他的貞潔和樸素，於是請他回到姑蘇（今江蘇蘇州），為他建造閑居寺。地勢清幽開闊，四周環繞著長長的河流。僧業居住在這裡，秉持宗風，教化誘導沒有停止。三吳（指吳郡、吳興、會稽）的學士像車輻聚集一樣，肩並肩地前來學習。又用講經說法之外的空閑時間，專注于禪定。每次端坐，總有奇異的香氣充滿房間。靠近他坐的人都共同聞到，沒有不驚歎他的神奇的。過去鳩摩羅什在關中，還沒有翻譯《十誦律》，就先翻譯了戒本。等到曇無流支（Dharmaruci）進入秦地，才傳譯《十誦律》的大部。所以戒心與《十誦律》的大本，其意義是相同的，只是在言辭上或許有所不同。僧業於是加以改正。
【English Translation】 English version: The hermit with one horn was ultimately disturbed by Śāṇḍa (name of a person) because, although the path of the mind was restrained, it was still associated with attachment and wrong views. How can this be compared to the sun and moon, like a firefly?
He praised: 'Dhyāna (meditation) is profound and tranquil, Samāpatti (right concentration) is deep and vast. Only by abandoning thoughts can one fully explore the subtle and profound. Abandoning the evils of the five senses, experiencing nine stages of forest practice, withering and diminishing mountains and seas, gathering and dispersing, rising and falling. Such merit is abundant! If one does not strive diligently, how can one achieve it?'
Chapter 5 on Clarifying the Vinaya (13 people): Śākya Huìyóu 1, Śākya Sēngyè 2, Śākya Huìxún 3, Śākya Sēngqú 4, Śākya Dào Yǎn 5, Śākya Sēngyǐn 6, Śākya Dào Fáng 7, Śākya Dào Yíng 8, Śākya Zhì Dào 9, Śākya Fǎ Yǐng 10, Śākya Fǎ Lín 11, Śākya Zhì Chēng 12, Śākya Sēng Yòu 13.
Śākya Huìyóu 1
Śākya Huìyóu was from Jiangzuo (the region south of the Yangtze River). He left home at a young age and resided in Xin Temple in Jiangling (present-day Jiangling, Hubei). From a young age, he ate vegetarian food, his conduct was upright, and his nature was straightforward. After receiving the full precepts, he devoted himself to the study of the Vinaya. At that time, the Western (Indian) Vinaya master Vimalākṣa (name of a person) came to Jiangling and greatly propagated the Vinaya Pitaka. Huìyóu followed him to study, pondered deeply, and accumulated knowledge over a long period. He then became proficient in the Daśabhāṇavāra-vinaya (Ten Recitations Vinaya), lecturing on it continuously. The Vinaya masters of Shaanxi all revered him. He later passed away in Jiangling. He authored the 'Commentary on the Daśabhāṇavāra-vinaya' in eight volumes.
Śākya Sēngyè 2
Śākya Sēngyè, whose surname was Wang, was from Henan (present-day northern Henan). He was intelligent and insightful from a young age, and widely studied various classics. Later, he traveled to Chang'an and studied under Kumārajīva (name of a person). Seeing the newly translated Daśabhāṇavāra-vinaya, he devoted himself to this section. His talent was quick, and he thoroughly understood its profound meaning. Kumārajīva praised him, saying, 'He is the Upāli (the foremost disciple in Vinaya) of later generations!' During the turbulent times in Guanzhong (present-day Shaanxi), he sought refuge in the capital (present-day Nanjing). Zhang Shao of Wu (present-day southern Jiangsu) admired his integrity and simplicity, so he invited him back to Gusu (present-day Suzhou, Jiangsu) and built Xianju Temple for him. The terrain was serene and open, surrounded by long rivers. Sēngyè resided here, upholding the teachings and tirelessly guiding and instructing. Scholars from the three Wu regions (Wu Commandery, Wuxing Commandery, and Kuaiji Commandery) gathered like spokes on a wheel, shoulder to shoulder, to learn. He also used his spare time from lecturing to focus on meditation. Every time he sat in meditation, a strange fragrance filled the room. Those sitting near him all smelled it, and none did not marvel at his miraculous abilities. In the past, when Kumārajīva was in Guanzhong, he had not yet translated the Daśabhāṇavāra-vinaya, so he first translated the Prātimokṣa (precepts). When Dharmaruci (name of a person) entered Qin, he then transmitted the complete Daśabhāṇavāra-vinaya. Therefore, the mind of the precepts and the main body of the Daśabhāṇavāra-vinaya have the same meaning, only differing in words. Sēngyè then corrected them.
一依大本。今之傳誦二本並行。業以元嘉十八年。卒于吳中。春秋七十有五。業弟子慧光。襲業風軌。亦數當講說。
釋慧詢三
釋慧詢。姓趙。趙郡人。少而蔬食苦行。經游長安受學什公。研精經論尤善十誦僧祇。乃更制條章義貫終古。宋永初中還止廣陵大開律席。元嘉中至京止道場寺。寺僧慧觀亦精於十誦。以詢德為物范。乃令更振他寺。於是移止長樂寺。大明二年卒于所住。春秋八十有四矣。
釋僧璩四
釋僧璩。姓來。吳國人。出家為僧業弟子。總銳眾經尤明十誦。兼善史籍頗制文藻。始住吳虎丘山。宋孝武欽其風聞。敕出京師為僧正悅眾。止於中興寺。時有沙門僧定。自稱得不還果。璩集僧詳斷令現神足。定云。恐犯戒故不現。璩案律文有四因緣得現神足。一斷疑網。二破邪見。三除憍慢。四成功德。定既虛誑事暴即日明擯璩仍著誡眾論以示來業。璩既學兼內外又律行無疵。道俗歸依車軌相接。少帝準從受五戒。豫章王子尚崇為法友。袁粲張敷並一遇傾蓋。后移止莊嚴。卒于所住。春秋五十有八。述勝鬘文旨。並撰僧尼要事兩卷。今行於世。時又有道表律師。率真有高行。宋明帝敕晉熙王爽從請戒焉。
釋道儼五
釋道儼。雍丘小黃人。少有戒行善於毗尼。精研四部
【現代漢語翻譯】 現代漢語譯本： 一依《大本》（Mahāyāna Sūtra，指《大般涅槃經》）。如今傳誦的有兩個版本並行。鳩摩羅什（Kumārajīva）于元嘉十八年（公元441年）在吳中去世，享年七十五歲。他的弟子慧光繼承了他的事業和風格，也經常講經說法。
釋慧詢（釋慧詢）三
釋慧詢，姓趙，趙郡人。他從小就吃素，過著苦行僧的生活。他遊歷長安，向鳩摩羅什學習，精研經論，尤其擅長《十誦律》（Daśādhyāya-vinaya）和《僧祇律》（Mahāsaṃghika-vinaya）。於是他重新制定了條章，義理貫穿古今。宋永初年間，他回到廣陵，大開律學講席。元嘉年間，他來到京城，住在道場寺。寺里的僧人慧觀也精通《十誦律》，因為慧詢的德行可以作為眾人的榜樣，就讓他去其他寺廟弘揚佛法。於是他搬到了長樂寺。大明二年，他在所住的寺廟去世，享年八十四歲。
釋僧璩（釋僧璩）四
釋僧璩，姓來，吳國人。他出家為僧業的弟子，精通各種經典，尤其精通《十誦律》。他還擅長史書典籍，頗有文采。他最初住在吳地的虎丘山。宋孝武帝欽佩他的名聲，下令他到京城擔任僧正，管理僧眾，住在中興寺。當時有個沙門僧定，自稱證得了不還果（Anāgāmin，三果阿羅漢）。僧璩召集僧眾詳細審問，讓他顯現神足通（神通）。僧定說，恐怕會犯戒所以不顯現。僧璩根據律文，有四種因緣可以顯現神足通：一是斷除疑惑，二是破除邪見，三是去除驕慢，四是成就功德。僧定既然是虛假誑語，事情敗露后立即被公開驅擯。僧璩還著有《誡眾論》來告誡後人。僧璩既學識淵博，通曉內外典籍，又持戒清凈，沒有瑕疵，道俗之人都歸依他，車馬絡繹不絕。少帝準許他接受五戒（Pañca-śīla）。豫章王劉子尚崇敬他，把他當作法友。袁粲和張敷都與他一見如故。後來他搬到了莊嚴寺，在所住的寺廟去世，享年五十八歲。他著有《勝鬘經文旨》（Śrīmālādevī Siṃhanāda Sūtra），並撰寫了《僧尼要事》兩卷，現在還在世間流傳。當時還有道表律師，率真有高尚的品行，宋明帝下令晉熙王劉爽向他請受戒律。
釋道儼（釋道儼）五
釋道儼，雍丘小黃人。他從小就有戒行，擅長毗尼（Vinaya，律藏），精研四部律。
【English Translation】 English version: Based on the Mahāyāna Sūtra (大本, referring to the Mahāparinirvāṇa Sūtra). Currently, two versions are circulated in parallel. Kumārajīva (鳩摩羅什) passed away in Wuzhong in the eighteenth year of Yuanjia (441 AD), at the age of seventy-five. His disciple Huiguang (慧光) inherited his work and style, and also frequently lectured on the scriptures.
釋慧詢 (釋慧詢) Three
釋慧詢, whose surname was Zhao (趙), was a native of Zhao Commandery (趙郡). From a young age, he ate vegetarian food and practiced asceticism. He traveled to Chang'an to study under Kumārajīva, diligently studying the scriptures and treatises, especially excelling in the Daśādhyāya-vinaya (十誦律) and the Mahāsaṃghika-vinaya (僧祇律). Therefore, he re-established the regulations, with principles that penetrate the past and present. During the Yongchu period of the Song dynasty, he returned to Guangling and widely opened the seat of Vinaya learning. During the Yuanjia period, he came to the capital and stayed at the Daochang Temple. The monk Huiguan (慧觀) of the temple was also proficient in the Daśādhyāya-vinaya. Because Huixun's virtue could serve as a model for the people, he was asked to promote the Dharma in other temples. So he moved to Changle Temple. In the second year of Daming, he passed away at the temple where he resided, at the age of eighty-four.
釋僧璩 (釋僧璩) Four
釋僧璩, whose surname was Lai (來), was a native of the Wu kingdom. He became a monk and a disciple of Sengye (僧業), mastering various scriptures, especially excelling in the Daśādhyāya-vinaya. He was also skilled in historical texts and quite accomplished in literary composition. He initially resided on Tiger Hill (虎丘山) in Wu. Emperor Xiaowu of the Song dynasty admired his reputation and ordered him to the capital to serve as the Sangha Chief (僧正), managing the Sangha, residing at Zhongxing Temple. At that time, there was a śrāmaṇa (沙門) named Sengding (僧定), who claimed to have attained the Anāgāmin fruit (不還果, the third stage of Arhatship). Sengqu gathered the Sangha to investigate in detail, asking him to manifest supernatural powers (神足通). Sengding said that he was afraid of violating the precepts, so he would not manifest them. Sengqu, according to the Vinaya texts, stated that there are four conditions under which one can manifest supernatural powers: first, to resolve doubts; second, to break down wrong views; third, to eliminate arrogance; and fourth, to accomplish merits. Since Sengding was falsely boasting, the matter was exposed, and he was immediately publicly expelled. Sengqu also wrote the 'Treatise on Admonishing the Sangha' (誡眾論) to warn future generations. Sengqu was both knowledgeable, understanding both internal and external scriptures, and also pure in his observance of the precepts, without flaws. Both monastics and laypeople relied on him, with carriages constantly arriving. The young Emperor approved of him receiving the five precepts (五戒, Pañca-śīla). Prince Zishang of Yuzhang revered him, treating him as a Dharma friend. Yuan Can and Zhang Fu both became close friends with him at first meeting. Later, he moved to Zhuangyan Temple and passed away at the temple where he resided, at the age of fifty-eight. He wrote the 'Commentary on the Śrīmālādevī Siṃhanāda Sūtra' (勝鬘經文旨) and also compiled two volumes of 'Essential Matters for Monks and Nuns' (僧尼要事), which are still circulating in the world today. At that time, there was also the Vinaya Master Daobiao (道表), who was sincere and had noble conduct. Emperor Ming of the Song dynasty ordered Prince Shuang of Jinxi to request the precepts from him.
釋道儼 (釋道儼) Five
釋道儼 was a native of Xiaohuang in Yongqiu. From a young age, he had precepts and conduct, and was skilled in the Vinaya (毗尼), diligently studying the four-part Vinaya.
融會眾家。又以律部東傳梵漢異音文頗左右。恐後人咨訪無所。乃會其旨歸。名曰決正四部毗尼論。后游于彭城弘通律藏。遂卒于彼。春秋七十有五。時棲玄寺又有釋慧曜者。亦善十誦。
釋僧隱六
釋僧隱。姓李。秦州隴西人。家世正信。隱年八歲出家便能長齋。至十二蔬食。及受具戒執操彌堅。常游心律苑妙通十誦。誦法華維摩。聞西涼州有玄高法師禪慧兼舉。乃負笈從之。於是學盡禪門深解律要。高公化后。復西遊巴蜀專任弘通。頃之東下止江陵琵琶寺。咨業于慧徹。徹名重當時。道扇方外。隱研訪少時。備窮經律。禪慧之風被于荊楚。州將山陽王劉休祐及長史張岱。並咨稟戒法。后刺史巴陵王休若及建平王景素。皆稅駕禪房屈膝恭禮。后臥疾少時。問侍者。日中未。答云。已中。乃索水漱口。顏貌怡然忽爾從化。春秋八十矣。時江陵上明寺復有成具律師。亦善十誦及雜心毗曇等。
釋道房七
釋道房。姓張。廣漢五城人。道行清貞少善律學。止廣漢長樂寺。每禮佛燒香。香菸直入佛頂。又勤誨門人改惡行善。其不改者乃為之流泣。后卒于所住。春秋一百二十歲矣。
釋道營八
釋道營。未詳何人。始住靈曜寺習禪。晚依觀詢二律師咨受毗尼。偏善僧祇一部。誦法華金光
【現代漢語翻譯】 現代漢語譯本：他融會貫通各家之長。又因為律部的東傳，梵文和漢文的音譯差異很大，文字也頗有出入，恐怕後人請教諮詢時無所適從，於是會集各家律部的宗旨歸宿，名為《決正四部毗尼論》。後來遊歷到彭城，在那裡弘揚律藏，最終在那裡去世，享年七十五歲。當時棲玄寺還有一位釋慧曜，也精通《十誦律》。
釋僧隱
釋僧隱，姓李，是秦州隴西人。家世代信奉佛教。僧隱八歲出家，便能長期持齋；到十二歲，只吃素食。等到受了具足戒，操守更加堅定。他經常用心研究律部的精妙之處，通曉《十誦律》，並誦讀《法華經》、《維摩經》。聽說西涼州有玄高法師禪定和智慧並重，於是揹著書箱去跟隨他學習。因此學盡了禪門之學，深刻理解了律部的要義。玄高法師圓寂后，他又西遊到巴蜀，專門致力於弘揚佛法。不久之後東下，住在江陵琵琶寺，向慧徹法師請教學習。慧徹法師當時名聲很大，道風遠播。僧隱研習請教了很短時間，就精通了經律。他的禪定和智慧之風傳遍了荊楚地區。州將山陽王劉休祐和長史張岱，都向他請教受戒。後來刺史巴陵王休若和建平王景素，都來到禪房，屈膝恭敬地禮拜他。後來他臥病在床，問侍者：『現在是中午了嗎？』侍者回答說：『已經中午了。』於是他要水漱口，面容安詳，忽然圓寂，享年八十歲。當時江陵上明寺還有一位成具律師，也精通《十誦律》以及《雜心毗曇》等。
釋道房
釋道房，姓張，是廣漢五城人。他的德行清正貞潔，從小就擅長律學。住在廣漢長樂寺。每次禮佛燒香，香菸都直直地進入佛像的頭頂。又勤奮地教誨門人改正惡行，行善積德。對於那些不改正的人，他就為他們流淚哭泣。後來在所住的寺廟去世，享年一百二十歲。
釋道營
釋道營，不清楚是什麼地方人。起初住在靈曜寺學習禪定，後來依止觀詢兩位律師請教受持毗尼，尤其擅長《僧祇律》一部，並誦讀《法華經》、《金光明經》。
【English Translation】 English version: He integrated the strengths of various schools. Furthermore, due to the transmission of the Vinaya (律部) to the East, the transliterations of Sanskrit and Chinese differed greatly, and the texts varied considerably. Fearing that later generations would have no guidance when seeking advice, he compiled the essential principles of the various Vinaya schools, naming it 'Decisions Correcting the Four-Part Vinaya Treatise' (決正四部毗尼論). Later, he traveled to Pengcheng, where he propagated the Vinaya Pitaka (律藏), and eventually passed away there at the age of seventy-five. At that time, there was also a monk named Shi Huiyao (釋慧曜) at Qixuan Temple (棲玄寺), who was also proficient in the Ten Recitations Vinaya (十誦律).
Shi Sengyin (釋僧隱)
Shi Sengyin (釋僧隱), whose surname was Li (李), was a native of Longxi (隴西) in Qinzhou (秦州). His family had been devout Buddhists for generations. Sengyin (僧隱) became a monk at the age of eight and was able to maintain a long-term fast; by the age of twelve, he was a vegetarian. Upon receiving the full monastic precepts (具戒), his conduct became even more steadfast. He often devoted himself to studying the subtleties of the Vinaya (律部), mastering the Ten Recitations Vinaya (十誦律), and reciting the Lotus Sutra (法華經) and the Vimalakirti Sutra (維摩經). Hearing that Dharma Master Xuangao (玄高法師) in Xiliangzhou (西涼州) excelled in both Chan (禪) meditation and wisdom, he carried his books and followed him to study. Thus, he exhausted the teachings of the Chan school and deeply understood the essentials of the Vinaya. After the passing of Master Gao (高公), he traveled west to Bazhong (巴蜀), dedicating himself to propagating the Dharma. Soon after, he went east and stayed at the Pipa Temple (琵琶寺) in Jiangling (江陵), seeking guidance from Huiche (慧徹). Huiche (慧徹) was highly renowned at the time, and his virtuous influence spread far and wide. Sengyin (僧隱) studied and consulted for a short time, becoming proficient in the Sutras and Vinaya. His influence of Chan meditation and wisdom spread throughout the Jingchu (荊楚) region. The governor of the state, Prince Shanyang (山陽王) Liu Xiuyou (劉休祐), and the chief secretary, Zhang Dai (張岱), both sought his guidance and received precepts from him. Later, the governor of the province, Prince Baling (巴陵王) Xiruo (休若), and Prince Jianping (建平王) Jingsu (景素), both visited his meditation chamber, kneeling and paying respectful homage. Later, he fell ill and asked his attendant, 'Is it noon yet?' The attendant replied, 'It is noon.' Then he asked for water to rinse his mouth, and with a serene expression, he suddenly passed away at the age of eighty. At that time, there was also a Vinaya Master Chengju (成具律師) at Shangming Temple (上明寺) in Jiangling (江陵), who was also proficient in the Ten Recitations Vinaya (十誦律) and the Miscellaneous Abhidhamma (雜心毗曇), etc.
Shi Daofang (釋道房)
Shi Daofang (釋道房), whose surname was Zhang (張), was a native of Wucheng (五城) in Guanghan (廣漢). His conduct was pure and upright, and he was skilled in the Vinaya from a young age. He resided at Changle Temple (長樂寺) in Guanghan (廣漢). Every time he paid homage to the Buddha and burned incense, the smoke would rise straight into the Buddha's head. He also diligently taught his disciples to correct their evil deeds and practice good. For those who did not change, he would weep for them. Later, he passed away at the temple where he resided, at the age of one hundred and twenty.
Shi Daoying (釋道營)
Shi Daoying (釋道營), whose origins are unknown. He initially resided at Lingyao Temple (靈曜寺) to practice Chan (禪) meditation. Later, he relied on the two Vinaya Masters Guan (觀) and Xun (詢) to seek guidance and receive the Vinaya (毗尼), especially proficient in the Sanghika Vinaya (僧祇律), and recited the Lotus Sutra (法華經) and the Golden Light Sutra (金光明經).
明。蔬素守節。莊嚴道慧治城智秀皆師其戒范。張永請還吳郡。蔡興宗復要住上虞。永後於京師婁胡苑立閑心寺。復請還居。講席頻仍學徒甚盛。升明二年卒。春秋八十有三矣。時有釋慧祐者。本丹徒人。年三十出家。厲身苦節精尋律教。齊初入東山講摩訶僧祇部。齊竟陵王子良遣迎出都。仍止閑心寺焉。
釋志道九
釋志道。姓任。河內人。性溫謹。十七出家止靈曜寺。蔬素少欲。六物之外略無兼畜。學通三藏尤長律品。何尚之欽德致禮。請居所造法輪寺。先時魏虜滅佛法。後世嗣興而戒授多闕。道既誓志弘通不憚艱苦。乃攜同契十有餘人。往至虎牢。集洛秦雍淮豫五州道士。會於引水寺。講律明戒更申受法。偽國僧禁獲全道之力也。后還京邑。王奐出鎮湘州。攜與同遊。以永明二年卒于湘土。春秋七十有三。時京師瓦官寺又有超度者。亦善十誦及四分。著律例七卷云。
釋法穎十
釋法穎。姓索。燉煌人。十三出家為法香弟子。住涼州公府寺。與同學法力俱以律藏知名。穎伏膺已后。學無再請記在一聞。研精律部博涉經論。元嘉末下都止新亭寺。孝武南下改治此寺。以穎學業兼明。敕為都邑僧正。后辭任還多寶寺。常習定閑房。亦時開律席。及齊高即位。復敕為僧主。資給事事有倍常科
【現代漢語翻譯】 現代漢語譯本：明（名），蔬食守節。莊嚴、道慧、治城、智秀都以他為戒律的典範。張永請求返回吳郡，蔡興宗又邀請他住在上虞。張永後來在京師婁胡苑建立了閑心寺，又請他回去居住。講座頻繁，學徒眾多。升明二年圓寂，享年八十三歲。當時有釋慧祐，是丹徒人，三十歲出家。嚴格要求自己，生活簡樸，精研律教。齊初進入東山講解《摩訶僧祇部律》。齊竟陵王蕭子良派人迎接他到都城，就住在閑心寺。
釋志道（人名）九
釋志道，姓任，河內人。性格溫和謹慎，十七歲出家，住在靈曜寺。吃素，慾望很少，除了六物（比丘的隨身用具）之外，幾乎沒有多餘的畜養。精通三藏，尤其擅長律藏。何尚之欽佩他的德行，以禮相待，請他住在自己建造的法輪寺。先前魏國消滅佛法，後來重新興盛，但戒律的傳授多有缺失。志道立志弘揚戒律，不畏艱難困苦，於是帶領十多位同伴前往虎牢，聚集了洛、秦、雍、淮、豫五州的僧人，在引水寺舉行法會，講解戒律，闡明戒條，重新受戒。偽國的僧人得以保全，全是志道的力量。後來返回京城。王奐出任湘州刺史，帶著他一同前往。永明二年圓寂于湘州，享年七十三歲。當時京師瓦官寺還有一位超度法師，也擅長《十誦律》和《四分律》，著有《律例》七卷。
釋法穎（人名）十
釋法穎，姓索，敦煌人。十三歲出家，是法香的弟子，住在涼州公府寺。與同學法力都以精通律藏而聞名。法穎認真學習，學過的內容不會再問，聽一遍就能記住。深入研究律部，廣泛涉獵經論。元嘉末年來到都城，住在新亭寺。孝武帝南下後，改建了這座寺廟，因為法穎學業精通，下令讓他擔任都邑僧正。後來辭去職務，返回多寶寺。經常在禪房習禪，也時常開設律學講座。等到齊高帝即位，又下令讓他擔任僧主，供給的物資比平常的標準多一倍。
【English Translation】 English version: Ming (name), maintained a vegetarian diet and upheld moral principles. Zhuangyan, Daohui, Zhicheng, and Zhixiu all regarded him as a model of discipline. Zhang Yong requested to return to Wujun, and Cai Xingzong invited him to reside in Shangyu. Later, Zhang Yong established Xianxin Temple in Louhuyuan, the capital city, and invited him back to live there. Lectures were frequent, and students were numerous. He passed away in the second year of Shengming, at the age of eighty-three. At that time, there was a monk named Shi Huiyou, originally from Dantu, who became a monk at the age of thirty. He was strict with himself, lived a simple life, and diligently studied the Vinaya teachings. At the beginning of the Qi dynasty, he entered Dongshan to lecture on the 'Mahasamghika Vinaya'. Xiao Ziliang, the Prince of Jingling of the Qi dynasty, sent someone to welcome him to the capital, and he resided in Xianxin Temple.
Shi Zhidao (person's name) Nine
Shi Zhidao, whose surname was Ren, was from Henan. He was gentle and cautious in nature. He became a monk at the age of seventeen and resided in Lingyao Temple. He was vegetarian and had few desires. Apart from the six items (belongings of a bhikkhu), he had almost no extra possessions. He was well-versed in the Tripitaka, especially skilled in the Vinaya. He Shangzhi admired his virtue and treated him with respect, inviting him to reside in the Falun Temple he had built. Previously, the Wei dynasty had destroyed Buddhism, but it later flourished again, although the transmission of precepts was often incomplete. Zhidao vowed to promote the Vinaya and was not afraid of hardship. Therefore, he led more than ten companions to Hulao, gathering monks from the five states of Luo, Qin, Yong, Huai, and Yu, and held a Dharma assembly at Yinshui Temple, lecturing on the Vinaya, clarifying the precepts, and receiving the precepts again. The monks of the false country were able to be preserved entirely due to Zhidao's efforts. Later, he returned to the capital. Wang Huan was appointed governor of Xiangzhou and took him along. He passed away in Xiangzhou in the second year of Yongming, at the age of seventy-three. At that time, there was also a monk named Chaodu at Waguan Temple in the capital, who was also skilled in the 'Dasasahasrika' and 'Caturvargika Vinayas', and wrote seven volumes of 'Vinaya Regulations'.
Shi Faying (person's name) Ten
Shi Faying, whose surname was Suo, was from Dunhuang. He became a monk at the age of thirteen and was a disciple of Faxiang, residing in the Gongfu Temple in Liangzhou. Both he and his fellow student Fali were known for their expertise in the Vinaya. Faying studied diligently, never asking questions about what he had already learned, and remembering everything he heard once. He studied the Vinaya in depth and extensively studied the sutras and treatises. At the end of the Yuanjia era, he came to the capital and resided in Xinting Temple. When Emperor Xiaowu moved south, he rebuilt this temple. Because Faying was knowledgeable in his studies, he ordered him to serve as the Sangha Chief of the capital. Later, he resigned from his position and returned to Duobao Temple. He often practiced meditation in his meditation room and also frequently gave lectures on the Vinaya. When Emperor Gao of Qi ascended the throne, he again ordered him to serve as the Sangha Chief, and the supplies provided were twice the usual standard.
。穎以從來信施造經像及藥藏。鎮于長干。齊建元四年卒。春秋六十有七。撰十誦戒本並羯磨等。時天寶寺又有慧文律師。亦善諸部毗尼。為瑯瑘王奐所事云。
釋法琳十一
釋法琳。姓樂。晉原臨邛人。少出家。止蜀郡裴寺。專好戒品研心十誦。常恨蜀中無好師宗。俄而隱公至蜀。琳乃克己握錐以日兼夜。及隱還陜西。復隨從數載。諸部毗尼洞盡心曲。后還蜀止靈建寺。益部僧尼無不宗奉。常祈心安養。每誦無量壽及觀經。輒見一沙門形甚姝大常在琳前。至齊建武二年寢疾不愈。注念西方禮懺不息。見諸賢聖皆集目前。乃向弟子述其所見。令死後焚身。言訖合掌而卒。即于新繁路口積木燔尸。煙焰沖天三日乃盡。收斂遺骨。即于其處而起塔焉。
釋智稱十二
釋智稱。姓裴。本河東聞喜人。魏冀州刺史徽之後也。祖世避難寓居京口。稱幼而慷慨頗好弓馬。年十七隨王玄謨申坦北討獫狁。每至交兵血刃。未嘗不心懷惻怛。痛深諸己。卻乃嘆曰。害人自濟非仁人之志也。事寧解甲。遇讀瑞應經乃深生感悟。知百年不期國城非重。乃投南澗禪房宗公。請受五戒。宋孝武時迎益州仰禪師下都供養。稱便來意歸依。仰亦厚相將接。及仰反汶江因扈游而上。于蜀裴寺出家。仰為之師。時年三十有六。乃
【現代漢語翻譯】 現代漢語譯本：釋穎律師一向接受信徒的佈施，建造經像和藥藏，坐鎮于長干寺。齊建元四年圓寂，享年六十七歲。他撰寫了《十誦戒本》以及羯磨等。當時天寶寺還有慧文律師，也精通各部毗尼，被瑯瑘王奐所敬重。
釋法琳律師十一
釋法琳，姓樂，是晉朝原臨邛人。年少時出家，住在蜀郡裴寺，專心研究戒律，尤其精通《十誦律》。他常遺憾蜀中沒有好的師父。不久隱公來到蜀地，法琳便刻苦學習，日夜不輟。等到隱公返回陜西，他又跟隨數年，對各部毗尼都瞭如指掌。之後返回蜀地，住在靈建寺，益州的僧尼沒有不尊敬信奉他的。他常祈求往生安養凈土，每次誦讀《無量壽經》和《觀經》，總能看見一位容貌非常俊美的沙門常在他面前。到了齊建武二年，因病重不見好轉，一心念佛，禮懺不停，看見諸位賢聖都聚集在眼前。於是向弟子們講述了他所見到的景象，囑咐死後焚化遺體。說完合掌圓寂。弟子們在新繁路口堆積木柴焚燒他的遺體，火焰沖天，三天才熄滅。弟子們收斂了他的遺骨，就在焚燒的地方建造了一座塔。
釋智稱律師十二
釋智稱，姓裴，是河東聞喜人，是魏冀州刺史裴徽的後代。他的祖輩爲了躲避戰亂，居住在京口。智稱從小就慷慨激昂，喜歡弓馬。十七歲時跟隨王玄謨、申坦北伐獫狁（古代少數民族名）。每次交戰，看到血刃，他都感到非常悲傷，如同發生在自己身上一樣。於是嘆息道：『傷害別人來成就自己，不是仁者所為。』戰事平息后，他解甲歸田，讀到《瑞應經》后深受感動，認識到百年光陰轉瞬即逝，國都城池並非重要。於是投奔南澗禪房的宗公，請求受五戒。宋孝武帝時，朝廷迎請益州的仰禪師到京都供養，智稱便表達心意，歸依仰禪師。仰禪師也厚待他。等到仰禪師返回汶江，智稱跟隨他來到蜀地裴寺出家，仰禪師為他剃度，當時他三十六歲。
【English Translation】 English version: The Vinaya Master Shi Ying consistently accepted offerings from believers to build sutra images and medicine repositories, and he was based at Changgan Temple. He passed away in the fourth year of the Jianyuan era of the Qi dynasty, at the age of sixty-seven. He compiled the 'Ten Recitation Vinaya' (Shi Song Jie Ben) and Karma texts. At that time, there was also the Vinaya Master Huiwen at Tianbao Temple, who was also proficient in the various Vinayas and was respected by Wang Huan of Langye.
Shi Falin, Vinaya Master Eleven
Shi Falin, whose surname was Yue, was originally from Linqiong in Jin Dynasty. He became a monk at a young age and stayed at Pei Temple in Shujun (present-day Chengdu), focusing on the study of precepts, especially the Ten Recitation Vinaya (Shi Song Lu). He often regretted that there were no good teachers in Shu. Soon, Yin Gong (a monk's name) arrived in Shu, and Falin studied diligently, day and night. When Yin returned to Shaanxi, he followed him for several years, becoming thoroughly familiar with the various Vinayas. Later, he returned to Shu and stayed at Lingjian Temple, where he was revered by monks and nuns in the Yi region. He often prayed for rebirth in the Pure Land of Amitabha. Every time he recited the 'Infinite Life Sutra' (Wu Liang Shou Jing) and the 'Contemplation Sutra' (Guan Jing), he would see a very handsome Shramana (monk) often in front of him. In the second year of the Jianwu era of the Qi dynasty, he became seriously ill and did not recover. He focused his mind on the West, repenting and praying without ceasing, and saw all the sages gathered before him. Then he told his disciples what he had seen and instructed them to cremate his body after his death. After saying this, he passed away with his palms together. His disciples piled up wood at the intersection of Xinfan Road and burned his body. The flames soared into the sky and lasted for three days. They collected his remains and built a pagoda at the site of the cremation.
Shi Zhicheng, Vinaya Master Twelve
Shi Zhicheng, whose surname was Pei, was originally from Wenxi in Hedong, a descendant of Pei Hui, the governor of Jizhou in the Wei dynasty. His ancestors lived in Jingkou to avoid war. Zhicheng was generous and fond of archery and horsemanship from a young age. At the age of seventeen, he followed Wang Xuanmo and Shen Tan on a northern expedition against the Xianyun (ancient nomadic people). Every time they fought, seeing the bloodshed, he felt very sad, as if it were happening to himself. So he sighed, 'Harming others to benefit oneself is not the will of the benevolent.' After the war, he retired from the army and, after reading the 'Auspicious Response Sutra' (Rui Ying Jing), he was deeply moved, realizing that a hundred years pass quickly and that capital cities are not important. So he went to Zong Gong at the Nanjian Chan Room and asked to receive the Five Precepts. During the reign of Emperor Xiaowu of the Song dynasty, the court welcomed Zen Master Yang of Yizhou to the capital for offerings, and Zhicheng expressed his intention to take refuge in Zen Master Yang. Zen Master Yang also treated him kindly. When Zen Master Yang returned to Wenjiang, Zhicheng followed him to Pei Temple in Shu and became a monk. Zen Master Yang ordained him, at the age of thirty-six.
專精律部大明十誦。又誦小品一部。后東下江陵。從隱具二師更受禪律。值義嘉遘亂。乃移卜居京師。遇穎公于興皇講律。稱咨決隱遠發言中詣。一時之席莫不驚嗟。定林法獻于講席相值聞其往復清玄。仍攜止山寺。於是溫誦小品研構毗尼。后餘杭寶安寺釋僧志。請稱還鄉。開講十誦。云棲寺復屈為寺主。稱乃受任。少時舉其綱目示以憲章。頃之反都。文宣請于普弘講律。僧眾數百。皆執卷承旨。稱辭家入道務遣繁累。常絕慶弔杜人事。每有兇故秉戒節哀。唯行道加勤以終期功之制。末方沙門慧始請稱還鄉講說。親里知舊皆來問訊。悉慇勤訓勖示以孝慈。臨別涕泣固留不止。還京憩安樂寺。法輪常轉。講大本三十餘遍。齊永元二年卒。春秋七十有二。著十誦義記八卷。盛行於世。弟子僧辯等樹碑于安樂寺。稱弟子聰超二人最善毗尼。為門徒所挹。
釋僧祐十三
釋僧祐。本姓俞氏。其先彭城下邳人。父世居於建業。祐年數歲入建初寺禮拜。因踴躍樂道不肯還家。父母憐其志且許入道。師事僧范道人。年十四家人密為訪婚。祐知而避。至定林投法達法師。達亦戒德精嚴為法門樑棟。祐師奉竭誠。及年滿具戒執操堅明。初受業于沙門法穎。穎既一時名匠為律學所宗。祐乃竭思鉆求無懈昏曉。遂大精律部有勵先
【現代漢語翻譯】 現代漢語譯本 專精律部《大明十誦》（Vinaya Pitaka Dasuttara），又誦《小品般若經》（Astasahasrika Prajnaparamita Sutra）一部。後來東下到江陵，跟隨隱具二位法師再次學習禪定和戒律。適逢義嘉之亂，於是遷居到京師。在興皇寺遇到穎公講律，稱讚穎公的決斷隱秘深遠，發言精闢中肯，一時在座的人無不驚歎。定林寺的法獻在講席上相遇，聽到他往復辯論清玄奧妙，於是邀請他到山寺居住。因此，溫習誦讀《小品般若經》，研究構建毗尼（Vinaya，戒律）。後來餘杭寶安寺的釋僧志，邀請稱法師還鄉，開講《十誦律》。云棲寺又委任他為寺主，稱法師於是接受任命。不久，舉出《十誦律》的綱目，向人們展示它的要義。不久之後返回都城，文宣王請他在普弘寺講律，僧眾數百人，都拿著經卷聽從他的教誨。稱法師辭別家庭入道，致力於去除繁瑣的事務，常常斷絕慶弔之事，謝絕人情往來。每當有喪事，都秉持戒律，節制哀傷，只是更加勤奮地修行，以完成終身修行的目標。後來沙門慧始邀請稱法師還鄉講說，親戚朋友都知道后都來問候，稱法師都慇勤地訓導勸勉，向他們展示孝道和慈悲。臨別時，人們哭泣著堅決挽留，不讓他離開。稱法師返回京城，住在安樂寺，法輪常轉，講《大本經》（Mahapadana Sutta）三十多遍。齊永元二年去世，享年七十二歲。著有《十誦義記》八卷，在世間廣為流傳。弟子僧辯等人在安樂寺為他樹立碑文。稱法師的弟子聰超二人最擅長毗尼（Vinaya，戒律），被門徒所敬重。
釋僧祐（釋僧祐）十三
釋僧祐（釋僧祐），本姓俞氏，祖先是彭城下邳人，父親世代居住在建業。僧祐（釋僧祐）年幼時到建初寺禮拜，因為踴躍喜樂佛道而不肯回家。父母憐惜他的志向，就允許他入道，師事僧范道人。十四歲時，家人暗中為他訪求婚事，僧祐（釋僧祐）知道后就避開了，到定林寺投靠法達法師。法達法師也是戒德精嚴，是佛法門中的棟樑。僧祐（釋僧祐）師事法達法師，竭盡誠意。等到年齡滿足，受了具足戒，操守堅定明亮。起初向沙門法穎學習，法穎既是當時的名匠，被律學所推崇。僧祐（釋僧祐）於是竭盡心思鉆研，沒有懈怠，從早到晚。於是大大精通律部，有超過前人的志向。
【English Translation】 English version He specialized in the Vinaya Pitaka Dasuttara (Da Ming Shi Song), and also recited one copy of the Astasahasrika Prajnaparamita Sutra (Xiao Pin). Later, he went east to Jiangling and studied Chan (meditation) and Vinaya (discipline) again under the two masters Yin Ju. He encountered the Yi Jia Rebellion and moved to the capital. He met Ying Gong at Xinghuang Temple, who was lecturing on the Vinaya. He praised Ying Gong's decisions as profound and far-reaching, and his words as precise and pertinent, astonishing everyone present. Fa Xian of Dinglin Temple met him at the lecture and, hearing his clear and profound arguments, invited him to stay at the mountain temple. There, he diligently recited the Astasahasrika Prajnaparamita Sutra and studied the Vinaya. Later, Shi Sengzhi of Bao'an Temple in Yuhang invited Master Cheng to return to his hometown and lecture on the Dasuttara Vinaya. Yunqi Temple then appointed him as the abbot, which he accepted. Soon after, he outlined the key points of the Dasuttara Vinaya and showed people its essence. Shortly after, he returned to the capital, where Prince Wenxuan invited him to lecture on the Vinaya at Puhong Temple. Hundreds of monks attended, all holding their scriptures and listening to his teachings. Master Cheng renounced his family to enter the monastic life, dedicating himself to eliminating worldly affairs. He often avoided celebrations and condolences, and declined social interactions. Whenever there was a funeral, he upheld the precepts and restrained his grief, only increasing his diligence in practice to fulfill his lifelong goal. Later, the Shramana Huishi invited Master Cheng to return to his hometown to lecture. Relatives and friends came to visit, and Master Cheng earnestly instructed and encouraged them, showing them filial piety and compassion. At parting, they wept and insisted on keeping him from leaving. He returned to the capital and stayed at Anle Temple, where the Dharma wheel turned constantly, and he lectured on the Mahapadana Sutta (Da Ben Jing) more than thirty times. He passed away in the second year of the Yongyuan era of the Qi Dynasty, at the age of seventy-two. He wrote eight volumes of 'Commentary on the Ten Recitations' (Shi Song Yi Ji), which were widely circulated. His disciples, such as Sengbian, erected a stele for him at Anle Temple. Two of Master Cheng's disciples, Cong and Chao, were most proficient in the Vinaya and were respected by their fellow disciples.
Shi Sengyou Thirteen
Shi Sengyou, whose original surname was Yu, was from Pengcheng Xiapi. His father's family had lived in Jianye for generations. When Sengyou was a few years old, he went to Jianchu Temple to worship and, filled with joy for the Dharma, refused to return home. His parents, pitying his aspiration, allowed him to enter the monastic life and study under the Daoist monk Sengfan. At the age of fourteen, his family secretly sought a marriage for him, but Sengyou, knowing this, avoided it and went to Dinglin Temple to seek refuge with Dharma Master Fada. Dharma Master Fada was also strict in his observance of the precepts and was a pillar of the Dharma. Sengyou served Dharma Master Fada with utmost sincerity. When he reached the age of full ordination, he received the complete precepts and maintained a firm and clear conduct. He initially studied under the Shramana Faying. Faying was a renowned master of his time and was revered for his knowledge of the Vinaya. Sengyou devoted himself to diligent study, without any懈怠from morning till night. He became greatly proficient in the Vinaya, surpassing his predecessors.
哲。齊竟陵文宣王每請講律。聽眾常七八百人。永明中敕入吳試簡五眾。並宣講十誦。更申受戒之法。凡獲信施悉以治定林建初。及修繕諸寺。並建無遮大集捨身齊等。及造立經藏搜校卷軸。使夫寺廟開廣法言無墜。咸其力也。祐為性巧思能目準心計。及匠人依標尺寸無爽。故光宅攝山大像剡縣石佛等。並請祐經始準畫儀則。今上深相禮遇。凡僧事碩疑皆敕就審決。年衰腳疾。敕聽乘輿入內殿。為六宮受戒。其見重如此。開善智藏法音慧廓皆崇其德。素請事師禮。梁臨川王宕南平王偉儀同陳郡袁昂永康定公主貴嬪丁氏。並崇其戒范盡師資之敬。凡白黑門徒一萬一千餘人。以天監十七年五月二十六日卒于建初寺。春秋七十有四。因窆于開善路西定林之舊墓也。弟子正度立碑頌德。東莞劉勰制文。初祐集經藏既成。使人抄撰要事。為三藏記。法苑記。世界記。釋迦譜及弘明集等。皆行於世。
論曰。禮者出乎忠信之薄。律亦起自防非。是故隨有犯緣乃制篇目。迄乎雙樹在跡為周。自金河滅影迦葉嗣興。因命持律尊者優波離比丘使出律藏。波離乃手執象牙之扇。口誦調御之言。滿八十反其文乃訖。於是題之樹葉號曰八十誦律。是后迦葉。阿難。末田地。舍那波斯。優波掘多。此五羅漢次第住持。至掘多之世有阿育王者
【現代漢語翻譯】 現代漢語譯本： 釋道祐（祐）精通戒律。齊朝的竟陵文宣王每次都請他講解戒律，聽眾常常有七八百人。永明年間，皇帝下令他進入吳地，考覈僧團，並宣講《十誦律》，重新申明受戒的方法。凡是獲得的信徒佈施，都用來治理定林寺的初建工程，以及修繕各處寺廟，並建造無遮大會（一種不分貴賤、平等佈施的大會），捨身齋等活動，以及建造經藏，蒐集校對經卷，使得寺廟得以開闊，佛法教言不至於衰落，這些都是他的功勞。 道祐天性聰慧，心思巧妙，能夠目測心算，而且工匠們按照他所標定的尺寸，沒有絲毫差錯。所以光宅寺、攝山大像、剡縣石佛等工程，都請道祐來規劃設計。當今皇帝對他非常禮遇，凡是僧事上的重大疑問，都下令讓他來審定決斷。晚年因為腳疾，皇帝特許他乘坐轎子進入內殿，為後宮六宮嬪妃授戒，他受到的重視就是這樣。開善寺的智藏、法音、慧廓等人都推崇他的德行，以弟子之禮來侍奉他。梁朝的臨川王蕭映、南平王蕭偉、儀同陳郡袁昂、永康定公主、貴嬪丁氏等，都崇尚他的戒律，盡到師資之禮。他的在家和出家弟子，總共有11000多人。天監十七年五月二十六日，在建初寺圓寂，享年七十四歲，安葬在開善寺西邊的定林寺舊墓。弟子正度為他立碑頌揚功德，東莞的劉勰撰寫碑文。當初道祐收集經藏完成之後，派人抄寫重要的內容，寫成《三藏記》、《法苑記》、《世界記》、《釋迦譜》以及《弘明集》等，都在世間流傳。
論曰：禮的產生源於忠信的淡薄，戒律的產生也源於防止過錯。因此，隨著出現違犯的因緣，才制定相應的條目。直到釋迦牟尼佛在雙樹之間示現涅槃，佛法的事蹟才算告一段落。自從金河（指釋迦牟尼佛的舍利）消失光芒，迦葉（Mahākāśyapa）尊者繼承佛位，於是命令持律第一的優波離（Upāli）比丘整理出律藏。優波離於是手持象牙扇，口誦佛陀的教誨，反覆八十遍才完成。因此將之題名為《八十誦律》。此後，迦葉（Mahākāśyapa）、阿難（Ānanda）、末田地（Madhyāntika）、舍那波斯（Śāṇavāsa）、優波掘多（Upagupta）這五位羅漢依次住持佛法。到了優波掘多（Upagupta）的時代，有阿育王（Aśoka）出現。
【English Translation】 English version: Shi Daoyou (祐) was proficient in Vinaya. Emperor Wenxuan of Jingling in the Qi dynasty would invite him to lecture on the Vinaya, with audiences often numbering seven or eight hundred people. During the Yongming era, he was ordered to go to Wu to examine the Sangha and expound the Daśādhyāya-vinaya (十誦律), reaffirming the methods of receiving precepts. All donations received from believers were used to manage the initial construction of Dinglin Temple, repair various temples, and establish grand uninhibited assemblies (無遮大會, a type of assembly where offerings are made equally regardless of status), self-sacrifice feasts, and construct scripture repositories, collecting and collating scrolls, ensuring the temples were expanded and the teachings of the Dharma did not decline; all of this was due to his efforts. Daoyou was naturally intelligent, with a clever mind, capable of estimating and calculating mentally, and the craftsmen followed his marked dimensions without any errors. Therefore, projects such as Guangzhai Temple, the great image of Sheshan, and the stone Buddha of Shan County were all designed and planned by Daoyou. The current emperor treated him with great respect, and all major doubts concerning Sangha affairs were ordered to be reviewed and decided by him. In his later years, due to a foot ailment, the emperor specially permitted him to enter the inner palace in a sedan to administer precepts to the six palace consorts, such was the importance placed on him. Zhizang, Fayin, and Huikuo of Kaishan Temple all revered his virtue, serving him with the respect due to a teacher. Xiao Ying, the Prince of Linchuan of the Liang dynasty, Xiao Wei, the Prince of Nanping, Yuan Ang, the Master of Ceremony of Chen Commandery, Princess Yongkangding, and Consort Ding all revered his precepts, fulfilling the respect due to a teacher. He had a total of more than 11,000 lay and monastic disciples. On the twenty-sixth day of the fifth month of the seventeenth year of the Tianjian era, he passed away at Jianchu Temple at the age of seventy-four, and was buried in the old cemetery of Dinglin Temple west of Kaishan Temple. His disciple Zhengdu erected a stele to praise his merits, and Liu Xie of Dongguan composed the inscription. Initially, after Daoyou completed the collection of scriptures, he sent people to copy important content, writing the Sānzàng jì (三藏記, Records of the Tripiṭaka), Fǎyuàn jì (法苑記, Records of the Dharma Garden), Shìjiè jì (世界記, Records of the World), Shìjiā pǔ (釋迦譜, Genealogy of Śākyamuni), and Hóngmíng jí (弘明集, Collection of Expanding and Clarifying), which all circulated in the world.
Discussion: Rituals arise from the decline of loyalty and trust, and Vinaya arises from the prevention of wrongdoing. Therefore, as causes for transgression arise, corresponding rules are established. Until Śākyamuni Buddha manifested Nirvana between the twin trees, the events of the Dharma came to an end. Since the golden river (referring to the relics of Śākyamuni Buddha) faded, Mahākāśyapa (迦葉) succeeded the Buddha's position, and thus ordered the foremost Vinaya holder, Bhikṣu Upāli (優波離), to compile the Vinaya Piṭaka. Upāli then held an ivory fan and recited the Buddha's teachings, repeating them eighty times to complete it. Therefore, it was titled the Aṣṭādhikā-vinaya (八十誦律, Eighty Recitation Vinaya). Subsequently, Mahākāśyapa (迦葉), Ānanda (阿難), Madhyāntika (末田地), Śāṇavāsa (舍那波斯), and Upagupta (優波掘多) these five Arhats successively upheld the Dharma. In the era of Upagupta (優波掘多), King Aśoka (阿育王) appeared.
。王在波吒梨弗多城。因以往昔見佛遂為鐵輪御世。而猜忌不忍在政苛虐。焚蕩經書害諸得道。其後易心歸信追悔前失。遠會應真更集三藏。於是互執見聞各引師說。依據不同遂成五部。而所制輕重時或不同。開遮廢立不無小異。皆由如來往昔善應物機。或隨人隨根隨時隨國。或此處應開余方則制。或此人應制餘者則開。五師雖同取佛律而各據一邊。故篇聚或時輕重。罪目不無優降。依之修學並能得道。故如來在世有夢疊因緣。已懸記經律應為五部。大集經云。我滅度後遺法分為五部。顛倒解義隱覆法藏。名曇無鞠多。即曇無德也。讀誦外書受有三世。善能問難。說一切姓皆得受戒。名薩婆若帝婆。即薩婆多也。說無有我轉諸煩惱。名迦葉毗。說有我不說空。名婆蹉富羅。以廣博遍覽五部。名摩訶僧祇。善男子。如是五部雖各別異。而皆不妨諸佛法界及大涅槃。又文殊師利問經云。我涅槃后百年當有二部起。二摩訶僧祇。二大眾。老少同會共出律也。從此部流散更生七部。二者體毗履部。純老宿共會出律也。從此部流散更生十一部。故彼經偈云。十八及二本。悉從大乘出。無是亦無非。我說未來起。又執見不同。傳中亦有十八部。而名字小異。故以五部為根本。從薩婆多部生四部。彌沙塞生一部。迦葉毗生二部。並是
佛泥曰后二百年內。僧祇生六部。流傳至四百年中。曇無德所生也。經中或時止道五師者。舉其領袖而言。或時十八二十。則通列異論也。自大教東傳五部皆度。始弗若多羅誦出十誦梵本。羅什譯為晉文。未竟多羅化焉。后曇摩流支又誦出所餘什譯都竟。曇無德部佛陀耶舍所翻。即四分律也。摩訶僧祇部及彌沙塞部。並法顯得梵本。佛馱跋陀羅譯出僧祇律。佛馱什譯出彌沙塞部。即五分律也。迦葉毗部。或言梵本已度未彼翻譯。其善見摩得勒伽戒因緣等。亦律之枝屬也。雖復諸部皆傳。而十誦一本最盛東國。以昔卑摩羅叉律師本西土元匠。來入關中。及往荊陜。皆宣通十誦。盛見宋錄。曇猷親承音旨。僧業繼踵。弘化其間。璩儼隱榮等。並祖述猷業列奇宋代。而皆依文作解未甚鉆研。其後智稱律師竭有深思。凡所披釋並開拓門戶。更立科目。齊梁之間號稱命世學徒。傳記於今尚焉。夫慧資于定。定資于戒。故戒定慧品義次第。故當知入道即以戒律為本。居俗則以禮義為先。禮記云。道德仁義非禮不成。教訓正俗非禮不備。經云。戒為平地眾善由生。三世佛道藉戒方住。故律解五法制使先知斬草三相不可不識。然後定慧法門以次修學。而謬執之徒互生異論。偏於律者。則言戒律為指事數論虛誕。薄知篇聚名目。便言解及
【現代漢語翻譯】 佛陀涅槃后兩百年內，僧祇部派分為六部。流傳到四百年左右，是曇無德部（Dharmaguptaka，法藏部）所分出的。經典中，有時只說五師，那是舉其領袖而言；有時說十八或二十，則是通指各種不同的觀點。自從大乘佛教向東傳播，這五部都傳入中國。最初，弗若多羅（Punyatara）誦出《十誦律》的梵文版本，鳩摩羅什（Kumarajiva）將其翻譯成晉文，但未完成弗若多羅就去世了。後來，曇摩流支（Dharmaruci）又誦出剩餘部分，鳩摩羅什將其全部翻譯完成。曇無德部由佛陀耶舍（Buddhayasas）所翻譯，就是《四分律》。摩訶僧祇部（Mahasanghika）和彌沙塞部（Mahisasaka），都由法顯（Faxian）獲得梵文版本，佛馱跋陀羅（Buddhabhadra）翻譯出《僧祇律》，佛馱什（Buddhasimha）翻譯出彌沙塞部的《五分律》。迦葉毗部（Kasyapiya），有人說梵文版本已經傳入中國，但未被翻譯。其《善見律毗婆沙》（Samantapasadika）、《摩得勒伽》（Matrka，論母）的戒因緣等，也是戒律的支屬。雖然各部都已傳入，但《十誦律》這一版本在東國最為盛行。因為從前卑摩羅叉（Vimalaksa）律師是西域的大師，來到關中以及前往荊陜，都宣講《十誦律》，這在《宋錄》中有詳細記載。曇猷（Tanyou）親自接受他的教誨，僧業（Sengye）繼承了他的事業，並在那裡弘揚佛法。璩儼（Qu Yan）、隱榮（Yin Rong）等人，都遵循曇猷的事業，在宋代名列前茅，但他們都只是按照字面意思進行解釋，沒有深入研究。之後，智稱（Zhicheng）律師竭盡全力進行深入思考，凡是他所解釋的，都開創了新的門徑，並建立了新的科目。在齊梁時期，他被稱為一代宗師，他的傳記至今還在流傳。智慧來源於禪定，禪定來源於戒律，所以戒、定、慧的品義是有次第的。因此，應當知道入道的根本在於戒律，居家生活則以禮義為先。《禮記》說，道德仁義，沒有禮就不能成就；教訓正俗，沒有禮就不完備。經書說，戒是平地，一切善行由此而生；三世諸佛的道業，憑藉戒律才能安住。所以，在解釋戒律時，五法（五篇）的制定要先了解，斬草三相（斷除煩惱的三種方法）不可不認識，然後才能依次修學禪定和智慧的法門。而那些錯誤執著的人，互相產生不同的論點。偏執于戒律的人，就說戒律是指事數論，是虛誕的。稍微知道一些篇聚名目，就說已經理解了。
【English Translation】 Within two hundred years after the Nirvana of Buddha, the Sanghika school divided into six sub-schools. Around four hundred years later, it was from the Dharmaguptaka (法藏部) school that these divisions arose. In the scriptures, sometimes only five teachers are mentioned, referring to their leaders; at other times, eighteen or twenty are mentioned, referring to all the different viewpoints. Since the transmission of Mahayana Buddhism to the East, all five schools have been introduced to China. Initially, Punyatara (弗若多羅) recited the Sanskrit version of the 'Dasadhyaya Vinaya' (十誦律), which Kumarajiva (鳩摩羅什) translated into Jin Chinese, but Punyatara passed away before it was completed. Later, Dharmaruci (曇摩流支) recited the remaining parts, which Kumarajiva translated in its entirety. The Dharmaguptaka school, translated by Buddhayasas (佛陀耶舍), is the 'Four-Part Vinaya' (四分律). The Mahasanghika (摩訶僧祇部) and Mahisasaka (彌沙塞部) schools both had their Sanskrit versions obtained by Faxian (法顯), with Buddhabhadra (佛馱跋陀羅) translating the 'Mahasanghika Vinaya' (僧祇律), and Buddhasimha (佛馱什) translating the Mahisasaka school's 'Five-Part Vinaya' (五分律). As for the Kasyapiya (迦葉毗部) school, some say that the Sanskrit version has already been introduced to China, but it has not been translated. The 'Samantapasadika' (善見律毗婆沙), the 'Matrka' (摩得勒伽, matrix), and other causes and conditions of precepts are also related to the branches of the Vinaya. Although all schools have been transmitted, the 'Dasadhyaya Vinaya' is the most prevalent version in the Eastern lands. This is because the lawyer Vimalaksa (卑摩羅叉) was a great master from the Western Regions, who came to Guanzhong and went to Jing and Shanxi, all the while expounding on the 'Dasadhyaya Vinaya', as detailed in the 'Song Records'. Tanyou (曇猷) personally received his teachings, and Sengye (僧業) continued his work, propagating the Dharma there. Qu Yan (璩儼), Yin Rong (隱榮), and others all followed Tanyou's work, ranking among the best in the Song Dynasty, but they all interpreted according to the literal meaning without in-depth research. Later, the lawyer Zhicheng (智稱) exerted great effort in deep thinking, and all that he explained opened up new paths and established new subjects. During the Qi and Liang dynasties, he was known as a master of his time, and his biography is still circulating today. Wisdom arises from meditation, and meditation arises from precepts, so the qualities of precepts, meditation, and wisdom have a sequential order. Therefore, it should be known that the foundation of entering the path lies in precepts, while in secular life, etiquette and righteousness come first. The 'Book of Rites' says that morality, benevolence, and righteousness cannot be achieved without etiquette; teaching and correcting customs are incomplete without etiquette. The scriptures say that precepts are level ground, from which all good deeds arise; the path of the Buddhas of the three worlds can only abide by relying on precepts. Therefore, when explaining the precepts, the establishment of the five dharmas (five sections) must be understood first, and the three aspects of cutting grass (three methods of eliminating afflictions) must be recognized, and then the methods of meditation and wisdom can be cultivated in order. But those who cling to wrong views give rise to different arguments. Those who are biased towards precepts say that precepts are about pointing out things and counting, and are empty and false. Knowing a little about the names of the sections and categories, they say they already understand.
波離。止能漉水翻囊已謂行齊羅漢。唯我曰僧。余皆目想。此則自讚毀他。功不贖過。我慢矜高蓋斯謂也。偏於數論者。則言律部為偏分。數論為通方。於是扈背毗尼專重陰入。得意便行曾莫拘礙。謂言地獄不燒智人。鑊湯不煮般若。此皆操之失柄。還以自傷。相鼠看羊。豈非斯謂。
贊曰。盤杅設戒。幾杖施銘。人如不勖。奚用克成。納衣既補。篇聚由生。緘持口意。枯槁心形。怡戚兩鏡。欣憂二瓶。
高僧傳卷第十一 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第十二(亡身誦經)
梁會稽嘉祥寺沙門釋慧皎撰
亡身第六釋僧群一釋曇稱二釋法進三釋僧富四釋法羽五釋慧紹六釋僧瑜七釋慧益八釋僧慶九釋法光十釋曇弘十一
釋僧群。未詳何許人。清貧守節蔬食誦經。后遷居羅江縣之霍山構立茅室。山孤在海中。上有石盂。逕數丈許。水深六七尺。常有清流。古老相傳云。是群仙所宅。群仙飲水不饑因絕粒。後晉守太守陶夔聞而索之群以水遺夔。出山輒臭。如此三四。夔躬目越海。天甚晴霽。及至山風雨晦暝。停數日竟不得至。乃嘆曰。俗內凡夫遂為賢聖所隔。慨恨而返。群菴舍與盂隔一小澗。常以一木為梁。由之汲水。后時忽有一折翅鴨。舒翼當梁頭就
【現代漢語翻譯】 現代漢語譯本： 波離（Boli，人名）。有些人縫製了濾水囊，就自認為修行已經和阿羅漢一樣了。只有我說的是僧人，其餘的都是用眼睛想想而已。這實際上是自我讚揚，詆譭他人，所做的功德不足以彌補過錯，傲慢自大說的就是這種情況。偏執于數論（Samkhya，古印度哲學流派）的人，就說戒律是片面的，數論是通達一切的。於是就違背毗奈耶（Vinaya，戒律），專門重視陰入（Ayatana，感覺器官和感覺對像），一旦得意就爲所欲爲，毫無顧忌。還說地獄不會燒有智慧的人，鑊湯不會煮般若（Prajna，智慧）。這些都是掌握了錯誤的權柄，反而傷害了自己。就像是相鼠看羊一樣，說的就是這種情況。
讚頌說：設定盤杅（Pan Yu，盛水器皿）來設立戒律，用幾杖來施加銘文。如果人們不努力，又怎麼能夠成功呢？納衣已經縫補好了，篇聚也因此產生了。要封閉口和意，讓心和形都變得枯槁。把快樂和悲傷當作兩面鏡子，把欣喜和憂愁當作兩個瓶子。
《高僧傳》卷第十一 大正藏第 50 冊 No. 2059 《高僧傳》
《高僧傳》卷第十二(亡身誦經)
梁 會稽 嘉祥寺 沙門 釋慧皎 撰
亡身第六 釋僧群一 釋曇稱二 釋法進三 釋僧富四 釋法羽五 釋慧紹六 釋僧瑜七 釋慧益八 釋僧慶九 釋法光十 釋曇弘十一
釋僧群，不知道是哪裡人。生活清貧，遵守節操，吃素誦經。後來搬到羅江縣的霍山，建造了茅草屋。山孤零零地在海中，山上有個石盂，直徑好幾丈，水深六七尺，經常有清澈的流水。老人們相傳說是群仙居住的地方。群仙飲用這裡的水，不感到飢餓，因此斷絕了糧食。後來晉朝的太守陶夔聽說后，派人去尋找他，僧群用水送給陶夔，水一出山就變臭了。這樣三四次。陶夔親自前往，想渡海去拜訪他。天氣非常晴朗，等到快到山邊時，突然狂風暴雨，天昏地暗。停留了幾天，最終也沒能到達。於是感嘆說：世俗內的凡夫俗子，最終還是被賢聖所隔絕了。慨嘆遺憾而返回。僧群的菴舍和石盂隔著一條小溪，經常用一根木頭當橋樑，從那裡取水。後來忽然有一隻折斷翅膀的鴨子，展開翅膀擋在橋樑的盡頭。
【English Translation】 English version: Boli (person's name). Some people, having sewn a water-filtering bag, consider their practice to be on par with an Arhat. Only I speak of a Sangha member; the rest are merely imagining it. This is actually self-praise and disparagement of others, where the merits earned are insufficient to atone for the faults, and arrogance is the essence of it. Those who are biased towards Samkhya (an ancient Indian philosophical school) claim that the Vinaya (discipline) is partial, while Samkhya is all-encompassing. Consequently, they turn their backs on the Vinaya, focusing solely on the Ayatana (sense organs and sense objects), and once pleased, they act without restraint. They even say that hell does not burn the wise, and boiling cauldrons do not cook Prajna (wisdom). These are all cases of wielding the wrong handle, ultimately harming oneself. It's like assessing a rat as if it were a sheep; this is what it refers to.
The eulogy says: Setting up Pan Yu (water container) to establish precepts, using staffs to inscribe inscriptions. If people do not strive, how can they succeed? The patched robe is already mended, and the collections of texts arise from it. Seal off the mouth and mind, making the heart and form withered. Treat joy and sorrow as two mirrors, and happiness and worry as two bottles.
Biographies of Eminent Monks, Scroll 11 Taisho Tripitaka, Volume 50, No. 2059, Biographies of Eminent Monks
Biographies of Eminent Monks, Scroll 12 (Sacrificing the Body to Recite Sutras)
Compiled by Shramana Shi Huijiao of Ji Xiang Temple in Kuaiji, Liang Dynasty
Section 6 on Self-Immolation: 1. Shi Sengqun, 2. Shi Tancheng, 3. Shi Fajin, 4. Shi Sengfu, 5. Shi Fayu, 6. Shi Huishao, 7. Shi Sengyu, 8. Shi Huiyi, 9. Shi Sengqing, 10. Shi Faguang, 11. Shi Tanhong
Shi Sengqun, it is not known where he was from. He lived a life of poverty, upholding his principles, eating vegetarian food and reciting scriptures. Later, he moved to Mount Huo in Luojiang County, where he built a thatched hut. The mountain stood alone in the sea, and on it was a stone basin, several zhang in diameter and six or seven chi deep, with a constant flow of clear water. The elders passed down the story that it was the dwelling place of the immortals. The immortals drank this water and did not feel hungry, so they abstained from grain. Later, the governor of the Jin Dynasty, Tao Kui, heard of him and sent people to find him. Sengqun sent water to Tao Kui, but the water turned foul as soon as it left the mountain. This happened three or four times. Tao Kui went in person, intending to cross the sea to visit him. The weather was very clear, but as he approached the mountain, a storm suddenly arose, and the sky turned dark. He stayed for several days but was unable to reach the mountain. He sighed and said, 'A common mortal within the mundane world is ultimately separated from the virtuous and holy.' He returned with regret. Sengqun's hermitage was separated from the stone basin by a small stream, and he often used a log as a bridge to fetch water from there. Later, a duck with a broken wing suddenly appeared, spreading its wings and blocking the end of the bridge.
唼群。群欲舉錫杖撥之。恐畏傷損因此回還。絕水不飲。數日而終。春秋一百四十矣。臨終向人說。年少時經摺一鴨翅驗此以為現報。
釋曇稱。河北人。少而仁愛。惠及昆蟲。晉末至彭城見有老人年八十夫妻窮悴。乃舍戒為奴。累年執役。而內修道德未嘗有廢。鄉鄰嗟之。及二老卒。傭賃獲直悉為二老福用。擬以自贖事畢。欲還入道。法物未備。宋初彭城駕山下虎災。村人遇害日有一兩。稱乃謂村人曰。虎若食我災必當消。村人苦諫不從即於是夜獨坐草中。咒愿曰。以我此身充汝飢渴。令汝從今息怨害意。未來當得無上法食。村人知其意正各泣拜而還。至四更中聞虎取稱。村人逐至南山。啖身都盡。唯有頭在。因葬而起塔。爾後虎災遂息。
釋法進。或曰道進。或曰法迎。姓唐。涼州張掖人。幼而精苦習誦。有超邁之德。為沮渠蒙遜所重。遜卒子景環為胡寇所破。問進曰。今欲轉略高昌為可克不。進曰必捷。但憂災餓耳。回軍即定。后三年景環卒。弟安周續立。是歲饑荒死者無限。周既事進。進屢從求乞以賑貧餓。國蓄稍竭。進不復求。乃凈洗浴取刀鹽。至深窮窟餓人所聚之處。次第授以三歸。便掛衣缽著樹。投身餓者前云。施汝共食。眾雖飢困猶義不忍受。進即自割肉和鹽以啖之。兩股肉盡心悶不能
【現代漢語翻譯】 現代漢語譯本： 唼群（音譯，具體含義不詳）。一群人想用錫杖撥開他，但又害怕傷到他，因此退了回來。他斷絕飲水，幾天後去世，享年一百四十歲。臨終前，他告訴別人，年輕時曾折斷一隻鴨子的翅膀，認為這是現在的報應。 釋曇稱（佛教僧侶名），河北人。從小就仁慈博愛，恩惠及於昆蟲。晉朝末年到達彭城，看到有一對八十歲的老夫妻生活貧困，於是捨棄戒律，去做奴僕。多年來，他辛勤勞作，但內心修持道德從未荒廢。鄉鄰們都感嘆他的行為。等到兩位老人去世后，他將做工賺來的錢全部用於為兩位老人祈福。打算贖身之後，再重新出家修行。但修行所需的物品還沒有準備好。宋朝初年，彭城駕山下發生了虎災，村民每天都有一兩個人被老虎傷害。曇稱於是對村民們說：『老虎如果吃了我，災難必定會消除。』村民們苦苦勸阻，但他不聽，就在當晚獨自坐在草叢中，祈禱說：『用我的身體來滿足你們的飢渴，讓你們從此停止怨恨和傷害的念頭，未來能夠得到無上的佛法食物。』村民們知道他的心意堅定，都哭著拜別離開了。到了四更時分，聽到老虎叼走了曇稱。村民們追到南山，發現他的身體已經被吃光，只剩下頭顱。於是將他的頭顱埋葬並建塔。此後，虎災就平息了。 釋法進（佛教僧侶名），有人說他叫道進，也有人說他叫法迎，姓唐，是涼州張掖人。從小就精進刻苦地學習背誦經文，具有超凡的德行，被沮渠蒙遜（人名）所器重。蒙遜死後，他的兒子沮渠景環（人名）被胡人軍隊擊敗，問法進說：『現在想轉移到高昌，可以攻克嗎？』法進說：『一定能獲勝，但擔心發生災荒和飢餓。』軍隊返回后就平定了高昌。三年後，景環去世，他的弟弟沮渠安周（人名）繼位。當年發生了嚴重的饑荒，餓死的人數不勝數。安周很敬重法進，法進多次向他請求賑濟貧困飢餓的人。國家的儲備漸漸耗盡，法進不再請求。於是他齋戒沐浴，拿了刀和鹽，到深山窮窟中，去到聚集著飢餓的人的地方，依次為他們授三歸依（佛教儀式）。然後將衣服和缽掛在樹上，縱身跳到飢餓的人們面前說：『把我的肉分給大家吃吧。』眾人雖然飢餓困苦，但仍然出於道義不忍心接受。法進於是自己割下肉，和著鹽吃給他們看。兩條腿上的肉都割完了，他感到心悶，不能
【English Translation】 English version: Shè Qún (transliteration, specific meaning unknown). A group of people wanted to use their staffs to push him away, but fearing they might injure him, they retreated. He stopped drinking water and died after several days, at the age of one hundred and forty. Before his death, he told people that he had broken a duck's wing when he was young, and he believed this was the present retribution. Shì Tánchēng (name of a Buddhist monk), a native of Hebei. From a young age, he was kind and loving, extending his benevolence to insects. At the end of the Jin Dynasty, he arrived in Pengcheng and saw an elderly couple in their eighties living in poverty. He then abandoned his monastic vows and became a servant. For many years, he worked diligently, but his inner cultivation of morality never ceased. The villagers sighed at his actions. When the two elders passed away, he used all the money he earned from his labor to pray for their well-being. He planned to redeem himself and then return to monastic life. However, the items needed for practice were not yet ready. At the beginning of the Song Dynasty, a tiger plague occurred under Jiashan Mountain in Pengcheng, and one or two villagers were harmed by tigers every day. Tánchēng then said to the villagers, 'If the tiger eats me, the disaster will surely be eliminated.' The villagers pleaded with him not to, but he did not listen. That night, he sat alone in the grass and prayed, 'May I use this body to satisfy your hunger and thirst, so that you may cease your resentment and harmful intentions from now on, and in the future, you may obtain the supreme Dharma food.' The villagers knew his intention was firm, and they all wept and bid him farewell. At the fourth watch of the night, they heard the tiger carrying Tánchēng away. The villagers chased after it to Nanshan Mountain, where they found that his body had been completely eaten, with only his head remaining. So they buried his head and built a pagoda. After that, the tiger plague subsided. Shì Fǎjìn (name of a Buddhist monk), some say he was called Dàojìn, and others say he was called Fǎyíng, surnamed Tang, was a native of Zhangye in Liangzhou. From a young age, he diligently studied and recited scriptures, possessing extraordinary virtue. He was highly regarded by Jūqú Méngxùn (personal name). After Méngxùn died, his son Jūqú Jǐnghuán (personal name) was defeated by the barbarian army and asked Fǎjìn, 'Now I want to move to Gaochang, can we conquer it?' Fǎjìn said, 'We will surely win, but I am worried about famine and starvation.' The army returned and pacified Gaochang. Three years later, Jǐnghuán died, and his younger brother Jūqú Ānzhōu (personal name) succeeded him. That year, there was a severe famine, and countless people starved to death. Ānzhōu respected Fǎjìn very much, and Fǎjìn repeatedly asked him to provide relief to the poor and hungry. The country's reserves gradually depleted, and Fǎjìn no longer asked. So he fasted and bathed, took a knife and salt, and went to the deep mountain caves, to the places where the hungry people gathered, and successively administered the Three Refuges (Buddhist ritual) to them. Then he hung his clothes and bowl on a tree and jumped in front of the hungry people, saying, 'Divide my flesh and eat it.' Although the people were hungry and distressed, they still could not bear to accept it out of righteousness. Fǎjìn then cut off his own flesh, mixed it with salt, and ate it to show them. After the flesh on both legs was exhausted, he felt a tightness in his chest and could not
自割。因語餓人云。汝取我皮肉猶足數日。若王使來必當將去。但取藏之。餓者悲悼無能取者。須臾弟子來至。王人復看。舉國奔赴號叫相屬。因輿之還宮。周敕以三百斛麥以施餓者。別發倉廩以賑貧民。至明晨乃絕。出城北阇維之。煙炎沖天七日乃歇。屍骸都盡唯舌不爛。即于其處起塔三層。樹碑于右。進弟子僧遵。姓趙。高昌人。善十誦律蔬食節行。誦法華勝鬘金剛波若。又篤厲門人常懺悔為業。
釋僧富。姓山。高陽人。父霸為藍田令。富少孤居貧而篤學無厭。採薪為燭以照讀書。及至冠年備盡經史。美姿容善談論。后遇偽秦衛將軍楊邕資其衣糧。習鑿齒攜共志學。及聽安公講放光經。遂有心樂道。於是剃髮依安受業。安亡后還魏郡廷尉寺。下帷潛思絕事人間。時村中有劫。劫得一小兒。欲取心肝以解神。富逍遙路口。遇見劫具問其意。因脫衣以易小兒。群劫不許。富曰。大人五藏亦可用不。劫謂富不能亡身。妄言亦好。富乃唸曰。我幻炎之軀會有一死。以死濟人。雖死猶生。即自取劫刀劃胸至臍。群劫更相咎責四散奔走。即送小兒還家。路口時行路一人見富如此。因問其故。富雖復頓悶口猶能言。乃具答以事。此人悲悼傷心還家取針縫其腹皮。涂以驗藥。輿還寺將息。少時而差。后不知所終。
【現代漢語翻譯】 現代漢語譯本 自割（國王將自己身體的一部分割下來）。因為飢餓的人說：『你取我的皮肉，還足夠維持幾日。如果國王的使者來了，必定要將我帶走。不如現在就取走並藏起來。』飢餓的人悲傷哭泣，卻無力取走（國王的皮肉）。不久，（國王的）弟子們來到，國王的使者也再次檢視。整個國家的人奔走相告，哭號的聲音此起彼伏。於是用車輛將（國王的遺體）運回宮中。周王下令用三百斛麥子來施捨給飢餓的人，另外打開糧倉來賑濟貧民。（國王）到第二天早晨就去世了。在城北的阇維（火葬）場火化了他。火焰沖天，七日後才熄滅。屍體全部燒盡，只有舌頭沒有腐爛。就在那個地方建造了一座三層的塔，並在右邊立了一塊石碑。進獻弟子僧遵（法師）。僧遵姓趙，是高昌人，精通《十誦律》，吃素，行為節儉。誦讀《法華經》、《勝鬘經》、《金剛般若經》。又督促門人經常以懺悔為功課。
釋僧富（法師）。姓山，是高陽人。他的父親山霸曾任藍田縣令。僧富年少時就成了孤兒，居住貧寒卻勤奮好學，從不厭倦。他靠砍柴換取照明的蠟燭來讀書。到了成年時，已經精通了經史。他容貌俊美，善於談論。後來遇到了偽秦的衛將軍楊邕，楊邕資助他衣食，習鑿齒與他一起立志學習。等到聽了安公（道安法師）講解《放光經》后，就有了樂於修道的心。於是剃髮出家，依止道安法師受業。道安法師去世后，他回到魏郡的廷尉寺。放下帷幔，潛心思考，斷絕與人世間的交往。當時村中發生了搶劫案，劫匪搶走了一個小孩，想要取出他的心肝來祭神。僧富在路口閑逛，遇見了劫匪，詢問他們的意圖。於是脫下自己的衣服來換取那個小孩。劫匪不同意。僧富說：『大人的五臟也可以用，不是嗎？』劫匪認為僧富不可能捨棄自己的生命，只是說說而已。僧富於是心想：『我這如幻如炎的身體終究會有一死，用我的死來救濟他人，雖死猶生。』隨即自己拿起劫匪的刀，劃開胸膛直到肚臍。劫匪們互相責備，四散奔逃。僧富將小孩送回家。當時路口有一個行人看見僧富這樣，詢問他原因。僧富雖然已經昏昏沉沉，但口中還能說話，於是詳細地回答了他的問題。這個人悲傷地回到家中，取來針線縫合他的腹部，塗上有效的藥物，用車輛將他送回寺廟休養。不久就痊癒了。後來不知道他最終去了哪裡。
【English Translation】 English version He cut himself. Because a starving man said, 'If you take my skin and flesh, it will be enough for several days. If the king's envoy comes, he will surely take me away. Just take it and hide it.' The starving man grieved and wept, unable to take it. After a short while, the disciples arrived, and the king's men came to check again. The whole country rushed to tell each other, and the cries were continuous. So they carried him back to the palace in a chariot. King Zhou ordered three hundred hu of wheat to be given to the starving people, and also opened the granaries to relieve the poor. He passed away the next morning. He was cremated in the northern crematorium. The flames soared into the sky and did not subside for seven days. The corpse was completely burned, only the tongue did not rot. A three-story pagoda was built on the spot, and a stele was erected on the right. He presented his disciple, the monk Zun (Dharma Master). Monk Zun, whose surname was Zhao, was from Gaochang. He was well-versed in the 'Ten Recitation Vinaya', ate vegetarian food, and practiced frugality. He recited the 'Lotus Sutra', 'Śrīmālādevī Siṃhanāda Sūtra', and 'Vajra Prajna Sutra'. He also urged his disciples to make repentance their regular practice.
釋僧富 (Shì Sēngfù) (Dharma Master). His surname was Shan, and he was from Gaoyang. His father, Shan Ba, was the magistrate of Lantian County. Sēngfù became an orphan at a young age, lived in poverty, but studied diligently and never tired of it. He chopped firewood to exchange for candles to read books. By the time he reached adulthood, he had mastered the classics and histories. He had a handsome appearance and was good at talking. Later, he met Yang Yong, the General of Wei of the Pseudo-Qin, who provided him with food and clothing. Xi Zaochi studied with him. After listening to Master An (Dào'ān) lecturing on the 'Fangguang Jing (放光經)' (Prajnaparamita Sutra), he developed a heart that loved the Dao. So he shaved his head and became a monk, relying on Master An to receive his precepts. After Master An passed away, he returned to the Tingwei Temple in Weijun. He lowered the curtains, meditated in seclusion, and cut off contact with the world. At that time, a robbery occurred in the village, and the robbers stole a child, wanting to take out his heart and liver to sacrifice to the gods. Sēngfù strolled to the intersection and met the robbers, asking them their intentions. So he took off his clothes to exchange for the child. The robbers did not agree. Sēngfù said, 'The organs of an adult can also be used, can't they?' The robbers thought that Sēngfù could not give up his life, and was just talking. Sēngfù then thought, 'My illusory and fiery body will eventually die. Using my death to save others, though I die, I will live.' Immediately, he took the robber's knife and cut open his chest to his navel. The robbers blamed each other and fled in all directions. Sēngfù sent the child home. At that time, a passerby at the intersection saw Sēngfù like this and asked him the reason. Although Sēngfù was already unconscious, he could still speak, so he answered his questions in detail. This person sadly returned home, took a needle and thread to sew up his abdomen, applied effective medicine, and transported him back to the temple to recuperate. He recovered after a short time. Later, it was not known where he eventually went.
釋法羽。冀州人。十五出家。為慧始弟子。始立行精苦修頭陀之業。羽操心勇猛深達其道。常欲仰軌藥王燒身供養。時偽晉王姚緒鎮蒱坂。羽以事白緒。緒曰入道多方何必燒身。不敢固違。幸愿三思。羽誓志既重。即服香屑以布纏體。誦捨身品。竟以火自燎。道俗觀視莫不悲慕焉。時年四十有五。
釋慧紹。不知氏族。小兒時母哺魚肉輒吐。咽菜不疑。於是便蔬食。至八歲出家為僧要弟子。精勤懔勵苦行標節。后隨要止臨川招提寺。乃密有燒身之意。常僱人斫薪𧂐于東山石室高數丈。中央開一龕足容己身。乃還寺辭要。要苦諫不從。即于焚身之日。于東山設大眾八關。並告別知識。其日闔境奔波。車馬人眾及赍金寶者。不可稱數。至初夜行道。紹自行香。行香既竟執燭然薪。入中而坐。誦藥王本事品。眾既不見紹。悟其已去。禮拜未畢。悉至薪所。𧂐已恫然誦聲未息。火至額聞唱一心。言已奄絕。大眾咸見有一星。其大如斗。直下煙中俄而上天。時見者咸謂天宮迎紹。經三日薪聚乃盡。紹臨終謂同學曰。吾燒身處當生梧桐。慎莫伐之。其後三日果生焉。紹焚身是元嘉二十八年。年二十八。紹師僧要亦清謹有懿德。年一百六十終於寺矣。
釋僧瑜。姓周。吳興餘杭人。弱冠出家。業素純粹。元嘉十五年。與
【現代漢語翻譯】 現代漢語譯本 釋法羽，冀州人，十五歲出家，是慧始的弟子。慧始以立志修行、精進刻苦的頭陀行而聞名。法羽操守堅定勇猛，深刻領悟了其中的道理。他常常想要效仿藥王菩薩燒身供養。當時，偽晉王姚緒鎮守蒱坂，法羽將此事稟告姚緒。姚緒說：『入道的方法有很多，何必一定要燒身呢？』不敢堅決違揹他，希望他再三考慮。法羽立下的誓願已經很重，於是服用香屑，用布纏繞身體，誦讀《捨身品》，最終用火焚燒自己。道俗之人觀看，沒有不悲傷仰慕的。當時他四十五歲。
釋慧紹，不知道他的氏族。小時候，他母親餵他魚肉，他就吐出來，吃蔬菜卻沒有疑慮，於是便開始吃素。八歲時出家，是僧要的弟子。他精進勤勉，以苦行為標榜。後來跟隨僧要住在臨川招提寺，暗中有了燒身的想法。他常常僱人砍柴，堆積在東山石室，高達數丈，中央開鑿一個龕，足夠容納自己的身體。於是回到寺里告別僧要，僧要苦苦勸諫，但他不聽從。於是在焚身的那天，在東山設定大眾八關齋戒，並告別親朋好友。那天，整個地區的人都奔走相告，車馬人眾以及攜帶金銀珠寶的人，數不勝數。到了初夜，開始行道，慧紹自己行香。行香完畢，拿著蠟燭點燃柴火，進入其中坐下，誦讀《藥王本事品》。眾人看不見慧紹，明白他已經離去，禮拜完畢，都來到柴火堆旁，柴火已經燃燒起來，誦經的聲音還沒有停止。火燒到額頭時，聽到他唱『一心』，說完就斷絕了氣息。大眾都看見一顆星星，像斗一樣大，直接從煙中落下，一會兒又升上天空。當時看見的人都說天宮迎接慧紹。經過三天，柴火堆才燒盡。慧紹臨終時對同學說：『我燒身的地方應當生長梧桐樹，千萬不要砍伐它。』之後三天，果然生長出來。慧紹焚身是元嘉二十八年，年二十八歲。慧紹的老師僧要也清凈謹慎，有美好的德行，一百六十歲在寺中去世。
釋僧瑜，姓周，吳興餘杭人，弱冠之年出家，所修的行業一向純粹。元嘉十五年，與
【English Translation】 English version 釋Fa Yu (Dharma Master Fa Yu), a native of Ji Prefecture, left home at the age of fifteen and became a disciple of Hui Shi (Wise Beginning). Hui Shi was known for his aspiration to practice and his diligent asceticism in the dhuta practices. Fa Yu's conduct was firm and courageous, and he deeply understood the principles. He often desired to emulate Bodhisattva Yao Wang (Medicine King) by burning his body as an offering. At that time, the false Jin King Yao Xu was stationed in Puban. Fa Yu reported this matter to Yao Xu. Yao Xu said, 'There are many ways to enter the path, why must you burn your body?' Not daring to firmly oppose him, he hoped that he would reconsider. Fa Yu's vow was already heavy, so he took fragrant powder, wrapped his body in cloth, and recited the Chapter on Self-Sacrifice, eventually burning himself with fire. The Daoists and laity who watched were all saddened and admired him. At that time, he was forty-five years old.
釋Hui Shao (Wise Succession), his clan is unknown. As a child, whenever his mother fed him fish or meat, he would vomit, but he ate vegetables without hesitation, so he began to be a vegetarian. At the age of eight, he left home and became a disciple of Monk Yao. He was diligent and conscientious, and he distinguished himself by his ascetic practices. Later, he followed Yao to reside at Zhaoti Temple in Linchuan, and secretly had the intention of burning his body. He often hired people to chop firewood and pile it up in the stone chamber of Dongshan (East Mountain), several tens of feet high, with a niche in the center large enough to accommodate his body. Then he returned to the temple to bid farewell to Yao, who earnestly advised him against it, but he did not listen. On the day of his self-immolation, he held the Eight Precepts for the masses on Dongshan and bid farewell to his friends. On that day, people from the entire region rushed to the scene, with countless carriages, horses, people, and those carrying gold and jewels. At the beginning of the night, he began to circumambulate, with Hui Shao himself offering incense. After offering incense, he held a candle to light the firewood, entered it, and sat down, reciting the Chapter on the Past Deeds of Medicine King Bodhisattva. The crowd could not see Hui Shao and realized that he had departed. After bowing, they all came to the pile of firewood. The firewood was already blazing, and the sound of chanting had not stopped. When the fire reached his forehead, they heard him chant 'One Mind,' and then he breathed his last. The crowd all saw a star, as large as a dipper, falling straight down from the smoke and then rising into the sky. Those who saw it at that time all said that the heavenly palace was welcoming Hui Shao. After three days, the pile of firewood was exhausted. Hui Shao said to his fellow practitioners before his death, 'A parasol tree should grow where I burn my body, be careful not to cut it down.' Three days later, it did indeed grow. Hui Shao's self-immolation was in the twenty-eighth year of Yuanjia, at the age of twenty-eight. Hui Shao's teacher, Monk Yao, was also pure and cautious, with excellent virtue, and died in the temple at the age of one hundred and sixty.
釋Seng Yu (Monk Yu), surnamed Zhou, was a native of Yuhang in Wuxing. He left home at a young age, and his practice was always pure. In the fifteenth year of Yuanjia, he and
同學曇溫慧光等。于廬山南嶺共建精舍。名曰招隱。瑜常以為結累三塗情形故也。情將盡矣形亦宜損。藥王之𨅊獨何云遠。於是屢發言誓始契燒身。以宋孝建二年六月三日。集薪為龕。並請僧設齋。告眾辭別。是日雲霧晦合密雨交零。瑜乃誓曰。若我所志克明天當清朗。如其無感便當滂注。使此四輩知神應之無昧也。言已雲景明霽。至初夜竟便入薪龕中。合掌平坐。誦藥王品。火焰交至猶合掌不散。道俗知者奔赴彌山。並稽首作禮。愿結因緣。咸見紫氣騰空久之乃歇。時年四十四。其後旬有四日。瑜房中生雙梧桐。根枝豐茂。鉅細相如。貫壤直聳。遂成連樹理。識者以為娑羅寶樹克炳泥洹。瑜之庶幾故現斯證。因號為雙桐沙門。吳郡張辯為平南長史。親睹其事。具為傳贊。贊曰。悠悠玄機。茫茫至道。出生入死。孰為妙寶(其一)。自昔藥王。殊化絕倫。往聞其說。今睹斯人(其二)。英英沙門。慧定心固。凝神紫氣。表跡雙樹(其三)。其德可樂。其操可貴。文之作矣。式飄彷彿(其四)。
釋慧益。廣陵人。少出家隨師止壽春。宋孝建中出都憩竹林寺。精勤苦行誓欲燒身。眾人聞者或毀或贊。至大明四年始就卻粒唯餌麻麥。到六年又絕麥等。但食蘇油。有頃又斷蘇油唯服香丸。雖四大綿微而神情警正。孝武
【現代漢語翻譯】 現代漢語譯本：同學曇溫、慧光等，在廬山南嶺共同建造精舍，名為『招隱』。瑜常認為這是結下累贅，導致墮入地獄的情形。既然情慾將盡，形體也應該減損。藥王菩薩的苦行難道還遙遠嗎？於是多次發願，開始實踐燒身。在宋孝建二年六月三日，堆積柴火做成火龕，並請僧人設齋，告別眾人。這天雲霧昏暗，密雨交加。瑜於是發誓說：『如果我的志向能夠昭示，明天應當晴朗；如果我的行為沒有感應，便應當大雨滂沱，使這四眾弟子知道神靈感應的真實不虛。』說完，云開霧散，天空放晴。到了初夜，瑜便進入柴火龕中，合掌平坐，誦讀《藥王品》。火焰交織，他的合掌姿勢仍然沒有改變。道俗之人得知此事，奔赴而來，遍滿山野，都叩首作禮，希望結下善緣。眾人都看見紫色祥雲升騰空中，很久才消散。當時瑜四十四歲。此後十幾天，瑜的房中生長出兩棵梧桐樹，根枝豐茂，大小相同，穿透土壤，筆直挺立，最終成為連理樹。有見識的人認為這是娑羅寶樹顯現，昭示涅槃。瑜的修行大概接近圓滿，所以顯現這種瑞相。因此被稱為『雙桐沙門』。吳郡人張辯擔任平南長史，親自目睹此事，詳細地撰寫了傳記和贊文。贊文說：『悠遠深奧的玄機，茫茫無際的至高佛道，出生入死，什麼是真正的珍寶？（其一）從前的藥王菩薩，以殊勝的化身超越常人。過去只是聽說他的事蹟，如今親眼見到這樣的人。（其二）英俊的沙門，智慧堅定，心志穩固。精神凝聚成紫色祥雲，事蹟顯現在雙桐樹上。（其三）他的德行值得讚美，他的操守值得敬重。寫下這篇文章，表達我的敬仰之情。（其四）』 釋慧益，廣陵人。年少時出家，跟隨師父住在壽春。宋孝建年間，來到都城，住在竹林寺。他精進勤奮，苦行修行，發誓要燒身。人們聽到這件事，有的譭謗，有的讚揚。到大明四年，他開始斷絕穀物，只吃麻麥。到六年，又斷絕麻麥等食物，只吃酥油。過了一段時間，又斷絕酥油，只服用香丸。雖然身體虛弱，但精神卻很清醒。
【English Translation】 English version: The fellow disciples Tanwen (曇溫), Huiguang (慧光), and others, together built a精舍(Jingshe, a Buddhist retreat) named 『Zhaoyin』 (招隱, meaning 『inviting seclusion』) on the southern ridge of Mount Lu (廬山). Yu (瑜) often thought that this was creating entanglements that would lead to the suffering of the three evil realms. Since desires were about to be exhausted, the physical body should also be diminished. Was the ascetic practice of Bhaisajyaraja (藥王, Medicine King Bodhisattva) still far off? Therefore, he repeatedly made vows and began to practice self-immolation. On the third day of the sixth month of the second year of the Xiaojian (孝建) era of the Song dynasty, he piled up firewood to make a pyre, invited monks to hold a vegetarian feast, and bid farewell to the assembly. On that day, the clouds were dark and heavy, and a dense rain fell. Yu then vowed, 『If my aspiration can be manifested, tomorrow should be clear and bright; if my actions have no response, then there should be a torrential downpour, so that these four groups of disciples will know that the divine response is not false.』 After he spoke, the clouds dispersed and the sky cleared. At the beginning of the night, Yu entered the pyre, sat upright with his palms together, and recited the 『Bhaisajyaraja Chapter』 (藥王品) of the Lotus Sutra. The flames intertwined, but his palms remained joined. Monks and laypeople who knew of this event rushed to the scene, filling the mountains and fields, and all prostrated and paid homage, hoping to form a karmic connection. Everyone saw purple auspicious clouds rising into the sky, which dissipated after a long time. At that time, Yu was forty-four years old. Fourteen days later, two parasol trees (梧桐) grew in Yu』s room, with lush roots and branches, equal in size, piercing through the soil and standing straight, eventually becoming a conjoined tree. Those with knowledge believed that this was the manifestation of the Sala tree (娑羅寶樹), indicating Nirvana. Yu』s practice was probably close to perfection, so this auspicious sign appeared. Therefore, he was called 『Double Parasol Tree Shramana』 (雙桐沙門). Zhang Bian (張辯) of Wujun (吳郡), serving as the Chief Clerk of Pingnan (平南長史), personally witnessed this event and wrote a detailed biography and eulogy. The eulogy said: 『The profound and distant mysteries, the vast and boundless supreme path, birth and death, what is the true treasure? (First verse) The Bhaisajyaraja of the past, with extraordinary transformations surpassing ordinary people. In the past, I only heard of his deeds; now I have personally seen such a person. (Second verse) The heroic Shramana, with wisdom and determination, his mind firm. His spirit condensed into purple auspicious clouds, his deeds manifested in the double parasol trees. (Third verse) His virtue is praiseworthy, his conduct is admirable. I write this article to express my admiration. (Fourth verse)』 釋慧益(Shi Huiyi), a native of Guangling (廣陵). He became a monk at a young age and stayed in Shouchun (壽春) with his teacher. During the Xiaojian (孝建) era of the Song dynasty, he came to the capital and stayed at the Zhulin Temple (竹林寺). He was diligent and assiduous, practicing asceticism, and vowed to burn himself. People who heard of this event either slandered or praised him. In the fourth year of the Daming (大明) era, he began to abstain from grains and only ate sesame and wheat. In the sixth year, he also abstained from wheat and other foods, only eating ghee. After a while, he also abstained from ghee and only took fragrant pills. Although his body was weak, his spirit was clear and upright.
深加敬異致問慇勤。遣太宰江夏王義恭詣寺諫益。益誓志無改。至大明七年四月八日將就焚燒。乃于鐘山之南置鑊辦油。其日朝乘牛車而以人牽。自寺之山。以帝王是兆民所憑又三寶所寄。乃自力入臺至雲龍門不能步下。令人啟聞。慧益道人今捨身詣門奉辭。深以佛法仰累帝聞改容。即躬出雲龍門。益既見帝。重以佛法憑囑。於是辭去。帝亦續至。諸王妃后道俗士庶填滿山谷。投衣棄寶不可勝計。益乃入鑊據一小床以衣具自纏。上加一長帽以油灌之。將就著火。帝令太宰至鑊所請喻曰。道行多方何必殞命。幸愿三思更就異途。益雅志確然曾無悔念。乃答曰。微軀賤命何足上留天心聖慈罔已者。愿度二十人出家。降敕即許。益乃手自執燭以然帽。帽然乃棄燭合掌誦藥王品。火至眉誦聲猶分明。及眼乃昧。貴賤哀嗟響振幽谷。莫不彈指稱佛惆悵淚下。火至明旦乃盡。帝於時聞空中笳管異香芬苾。帝盡日方還宮。夜夢見益振錫而至。更囑以佛法。明日帝為設會度人。令齋主唱白具序徴祥。燒身之處謂藥王寺以擬本事也。
釋僧慶。姓陳。巴西安漢人。家世事五斗米道。慶生而獨悟。十三出家止義興寺。凈修梵行愿求見佛。先舍三指末誓燒身。漸絕糧粒唯服香油。到大明三年二月八日。于蜀城武擔寺西對其所造凈名像前
【現代漢語翻譯】 現代漢語譯本：慧益（Hui Yi）非常恭敬地、以不同尋常的方式慇勤致問。宋文帝派太宰江夏王義恭到寺廟勸諫慧益停止自焚。但慧益立誓決心不變。到了大明七年四月初八，準備進行焚燒。於是在鐘山之南設定油鍋。當天早上，慧益乘坐牛車，由人牽引，從寺廟前往鐘山。他認為帝王是百姓所依靠的，也是佛法僧三寶所寄託的，於是自己努力進入宮城，到達雲龍門時無法下車。讓人稟告皇帝：『慧益道人現在要捨身，到宮門前告別。深深地將佛法仰仗于陛下。』皇帝聽后改變了臉色，親自走出雲龍門。慧益見到皇帝后，再次將佛法囑託給他，然後告辭離去。皇帝也隨後趕到。諸位王爺、妃子、後宮以及僧俗人士填滿了山谷。人們投擲衣服、丟棄寶物，數不勝數。慧益於是進入油鍋，坐在一個小床上，用衣服和隨身物品將自己裹住，頭上戴上一頂長帽，用油澆灌。即將點火時，皇帝命令太宰到油鍋邊勸說：『修行的方式有很多種，何必一定要捨棄生命呢？希望您能再三考慮，選擇其他的途徑。』慧益的志向堅定，沒有絲毫後悔的想法，於是回答說：『我這微不足道的身體和卑賤的生命，哪裡值得讓皇上您如此掛念？只希望您能允許我度化二十人出家。』皇帝下令允許。慧益於是親手拿著蠟燭點燃帽子。帽子燃燒后，他丟掉蠟燭，合掌誦讀《藥王品》。火焰燒到眉毛時，誦經的聲音仍然清晰可辨。等到火焰燒到眼睛時，聲音才變得模糊。貴族和平民都哀嘆，聲音響徹山谷。人們無不彈指稱念佛號，惆悵地流下眼淚。火焰一直燃燒到第二天早上才熄滅。皇帝當時聽到空中傳來笳管的聲音，聞到奇異的香味。皇帝直到傍晚才返回宮中。晚上，皇帝夢見慧益拿著錫杖來到他面前，再次囑託他弘揚佛法。第二天，皇帝設齋會，度化僧人，讓齋主唱誦，詳細敘述了這些祥瑞的徵兆。焚燒身體的地方被稱為藥王寺，以紀念此事。 釋僧慶（Shi Sengqing），姓陳，是巴西郡安漢縣人。他的家族世代信奉五斗米道。僧慶出生后就獨自覺悟。十三歲出家，住在義興寺。他清凈地修行梵行，發願要見到佛。他先捨棄了三根手指的末端，發誓要燒身。逐漸斷絕糧食，只服用香油。到了大明三年二月初八，在蜀城武擔寺西邊，對著他所造的凈名像前。
【English Translation】 English version: Hui Yi showed utmost respect and unusual diligence in his inquiries. Emperor Wen of Song dispatched Grand Tutor Prince Yigong of Jiangxia to the temple to dissuade Hui Yi from self-immolation. However, Hui Yi vowed to remain resolute. On the eighth day of the fourth month of the seventh year of the Daming era, preparations were made for the burning. A cauldron was set up south of Zhong Mountain, filled with oil. That morning, Hui Yi rode in an ox-cart, pulled by people, from the temple towards Zhong Mountain. He believed that the emperor was the reliance of the people and the hope of the Triple Gem (Buddhism, Dharma, Sangha), so he exerted himself to enter the palace city, but could not dismount at Yunlong Gate. He had someone report to the emperor: 'The Daoist Hui Yi is now about to sacrifice himself and comes to the palace gate to bid farewell, deeply entrusting the Buddha Dharma to Your Majesty.' Upon hearing this, the emperor's expression changed, and he personally went out of Yunlong Gate. After Hui Yi met the emperor, he once again entrusted the Buddha Dharma to him, and then took his leave. The emperor also followed. Princes, consorts, empresses, and both monastic and lay people filled the valleys. People threw clothes and discarded treasures, an uncountable number. Hui Yi then entered the cauldron, sat on a small bed, and wrapped himself in clothes and belongings. He put on a long hat and poured oil over it. As the fire was about to be lit, the emperor ordered the Grand Tutor to go to the cauldron and plead: 'There are many ways to practice, why must you sacrifice your life? I hope you will reconsider and choose another path.' Hui Yi's determination was firm, and he had no regrets. He replied: 'My insignificant body and humble life are not worth Your Majesty's concern. I only hope that you will allow me to ordain twenty people.' The emperor issued an edict granting permission. Hui Yi then personally held a candle to light the hat. After the hat was lit, he discarded the candle, joined his palms, and recited the 'Bhaisajyaraja Bodhisattva' chapter of the Lotus Sutra. When the flames reached his eyebrows, the sound of his recitation was still clear. When the flames reached his eyes, his voice became faint. Nobles and commoners alike lamented, and their voices echoed through the valleys. Everyone snapped their fingers and chanted the Buddha's name, shedding tears of sorrow. The fire burned until the next morning. At that time, the emperor heard the sound of reed pipes in the air and smelled a strange fragrance. The emperor did not return to the palace until evening. That night, the emperor dreamed that Hui Yi came to him with a staff, again entrusting him with the Buddha Dharma. The next day, the emperor held a vegetarian feast and ordained monks, having the host chant and describe these auspicious signs in detail. The place where he burned his body was named Bhaisajyaraja Temple to commemorate this event. Shi Sengqing, whose surname was Chen, was from Anhan County in the Ba Prefecture. His family had been followers of the Way of the Five Pecks of Rice for generations. Sengqing awakened on his own at birth. He left home at the age of thirteen and stayed at Yixing Temple. He purely cultivated Brahma conduct and vowed to see the Buddha. He first sacrificed the tips of three fingers and vowed to burn his body. He gradually stopped eating grains and only consumed sesame oil. On the eighth day of the second month of the third year of the Daming era, west of Wudan Temple in Shucheng, in front of the Vimalakirti image he had made.
焚身供養。刺史張悅躬出臨視。道俗僑舊觀者傾邑。行雲為結苦雨悲零。俄而晴景開明天色澄凈。見一物如龍從𧂐昇天。時年二十三。天水太守裴方明。為收灰起塔。
釋法光。秦州隴西人。少而有信。至二十九方出家。苦行頭陀不服綿纊。絕五穀唯餌松葉。后誓志燒身。乃服松膏及飲油經於半年。至齊永明五年十月二十日。于隴西記城寺內集薪焚身以滿先志。火來至目誦聲猶記。至鼻乃昧。奄然而絕。春秋四十有一。時永明末始豐縣有比丘法存。亦燒身供養。郡守蕭緬遣沙門慧深。為起灰塔。
釋曇弘。黃龍人。少修戒行專精律部。宋永初中南遊番禺止臺寺。晚又適交趾之仙山寺。誦無量壽及觀經。誓心安養。以孝建二年于山上聚薪。密往𧂐中以火自燒。弟子追及。抱持將還。半身已爛。經月少差。后近村設會舉寺皆赴。弘於是日復入谷燒身。村人追求命已絕矣。於是益薪進火明日乃盡。爾日村居民咸見弘身黃金色乘一金鹿西行。甚急不暇暄涼。道俗方悟其神異。共收灰骨以起塔焉。
論曰。夫有形之所貴者身也。情識之所珍者命也。是故餐脂飲血乘肥衣輕。欲其怡懌也。餌術含丹防生養性。欲其壽考也。至如析一毛以利天下。則吝而弗為。徹一餐以續余命。則惜而不與。此其弊過矣。自有宏知
【現代漢語翻譯】 現代漢語譯本：焚身供養。刺史張悅親自前去觀看。道士、俗人和本地居民觀者如潮。天空中烏雲聚集，下著悲傷的苦雨。不久之後，天氣放晴，天空澄澈明凈。人們看到一個東西像龍一樣從火堆中昇天。當時他年僅二十三歲。天水太守裴方明為他收斂骨灰，建造佛塔。
釋法光（釋：佛教僧侶的尊稱；法光：人名）。是秦州隴西人。從小就很有信仰。到二十九歲才出家。苦行修頭陀行，不穿棉衣。斷絕五穀，只吃松葉。後來發誓要焚身。於是服用松膏，並飲用油長達半年。到齊永明五年十月二十日，在隴西記城寺內堆積柴火焚燒自身，以完成先前的志願。火焰燒到眼睛時，誦經的聲音還能聽見。燒到鼻子時，就失去了知覺。隨即去世。享年四十一歲。當時永明末年，始豐縣有比丘法存（比丘：佛教出家男子的稱謂；法存：人名），也焚身供養。郡守蕭緬派遣沙門慧深（沙門：出家人的通稱；慧深：人名），為他建造骨灰塔。
釋曇弘（釋：佛教僧侶的尊稱；曇弘：人名）。是黃龍人。從小就修行戒律，專心研究律宗。宋永初年間南遊到番禺，住在臺寺。晚年又前往交趾的仙山寺。誦讀《無量壽經》和《觀經》，發誓往生安養凈土。在孝建二年，在山上堆積柴火，偷偷地前往火堆中用火自焚。弟子們追趕上他，抱住他想把他帶回去。但他半個身子已經燒爛。過了一個月稍微好轉。後來附近村莊舉辦集會，全寺的人都去了。曇弘於是在這天再次進入山谷焚燒自身。村民們追趕尋找，發現他已經去世了。於是增加柴火繼續焚燒，到第二天早上才燒盡。當天，村裡的居民都看到曇弘的身體呈現黃金色，騎著一頭金色的鹿向西而去。非常匆忙，來不及告別。道士和俗人才明白他的神異之處。共同收斂骨灰建造佛塔。
評論說：有形體的東西最寶貴的就是身體。有情感意識的東西最珍貴的就是生命。所以吃美味的食物，喝美味的飲料，穿華麗的衣服，是爲了讓自己快樂。服用藥物，吞服丹藥，是爲了養生，延長壽命。至於說拔一根頭發來使天下人得利，就吝嗇而不肯做。省下一頓飯來延續剩餘的生命，就捨不得給。這些都是過分的弊端。自有具有宏大智慧的人。
【English Translation】 English version: He offered himself as a burnt offering. The regional inspector Zhang Yue personally came to observe. Daoists, laypeople, and local residents crowded to watch. Dark clouds gathered, and a sorrowful rain fell. Soon after, the weather cleared, and the sky became clear and bright. People saw something like a dragon ascending from the pyre into the sky. He was only twenty-three years old at the time. The governor of Tianshui, Pei Fangming, collected his ashes and built a pagoda.
The monk Shi Faguang (Shi: a respectful title for Buddhist monks; Faguang: personal name) was from Longxi in Qin Province. He was devout from a young age. He only became a monk at the age of twenty-nine. He practiced asceticism, wearing no cotton clothing. He abstained from the five grains, only eating pine needles. Later, he vowed to burn himself. So he consumed pine resin and drank oil for half a year. On the twentieth day of the tenth month of the fifth year of the Yongming era of the Qi dynasty, he gathered firewood in Jicheng Temple in Longxi and burned himself to fulfill his prior vow. When the flames reached his eyes, the sound of his chanting could still be heard. When they reached his nose, he lost consciousness. He then passed away. He was forty-one years old. At the end of the Yongming era, there was a bhikshu Facun (bhikshu: a Buddhist monk; Facun: personal name) in Shifeng County who also offered himself as a burnt offering. The prefect Xiao Mian sent the shramana Huishen (shramana: a wandering ascetic; Huishen: personal name) to build a pagoda for his ashes.
The monk Shi Tan Hong (Shi: a respectful title for Buddhist monks; Tan Hong: personal name) was from Huanglong. From a young age, he cultivated precepts and specialized in the Vinaya school. During the Yongchu era of the Song dynasty, he traveled south to Panyu and stayed at Tai Temple. In his later years, he went to Xianshan Temple in Jiaozhi. He recited the 'Infinite Life Sutra' and the 'Contemplation Sutra,' vowing to be reborn in the Pure Land of Bliss. In the second year of the Xiaojian era, he piled up firewood on the mountain and secretly went into the pyre to burn himself. His disciples caught up with him and tried to carry him back. But half of his body was already burned. After a month, he recovered slightly. Later, a village nearby held a gathering, and everyone from the temple went. On that day, Tan Hong again entered the valley to burn himself. The villagers searched for him and found that he had already passed away. So they added more firewood to continue burning, and it was not finished until the next morning. On that day, the villagers all saw Tan Hong's body as golden, riding a golden deer westward. He was in a great hurry and did not have time to say goodbye. Daoists and laypeople then realized his divine nature. Together, they collected his ashes and built a pagoda.
It is argued that: Of all things with form, the most precious is the body. Of all things with emotions and consciousness, the most valuable is life. Therefore, eating rich food and wearing fine clothes is to make oneself happy. Taking medicine and consuming elixirs is to nourish life and prolong one's lifespan. As for plucking a single hair to benefit the world, one is stingy and unwilling to do it. Saving a meal to prolong one's remaining life, one is reluctant to give it up. These are excessive faults. There are those with great wisdom.
達見遺己瞻人。體三界為長夜之宅。悟四生為夢幻之境。精神逸乎蜚羽。形骸滯于瓶谷。是故摩頂至足曾不介心。國城妻子舍若草芥。今之所論蓋其人也。僧群心為一鴨而絕水以亡身。僧富止救一童而劃腹以全命。法進割肉以啖人。曇稱自喂于災虎。斯皆尚乎兼濟之道。忘我利物者也。昔王子投身功逾九劫。刳肌貿鳥駭震三千。惟夫若人固以超邁高絕矣。爰次法羽至於曇弘。皆灰燼形骸棄捨珍愛。或以情祈安養。或以愿生知足。故雙梧表于房裡。一館顯自空中。符瑞彪炳與時間出。然聖教不同開遮亦異。若是大權為物適時而動。利現萬端非教所制。故經云。能然手足一指乃勝國城佈施。若是出家凡僧本以威儀攝物。而今殘毀形骸壞福田相。考而為談有得有失。得在忘身。失在違戒。故龍樹云。新行菩薩不能一時備行諸度。或滿檀而乖孝。如王子投虎。或滿慧而乖慈。如檢他斷食等。皆由行未全美不無盈缺。又佛說身有八萬戶蟲與人同氣。人命既盡蟲亦俱逝。是故羅漢死後佛許燒身。而今未死便燒。或於蟲命有失。說者或言。羅漢尚入火光。夫復何怪。有言入火光者先已捨命。用神智力后乃自燒。然性地菩薩亦未免報軀。或時投形火聚。或時裂骸分人。當知殺蟲之論其究竟詳焉。夫三毒四倒乃生死之根栽。七覺八道實涅
槃之要路。豈必燔炙形骸然後離苦。若其位鄰得忍俯跡同凡。或時為物捨身。此非言論所及。至如凡夫之徒。鑑察無廣竟不知盡壽行道。何如棄捨身命。或欲邀譽一時。或欲流名萬代。及臨火就薪悔怖交切。彰言既廣恥奪其操。於是僶俯從事空嬰萬苦。若然非所謂也。贊曰。若人挺志。金石非英。鑠茲所重。祈彼寶城。芬梧蓊蔚。紫館浮輕。騰煙曜彩。吐瑞含禎。千秋尚美。萬代傳馨。
誦經第七(二十一人)釋曇邃一釋法相二竺法純三釋僧生四釋法宗五釋道冏六釋慧慶七釋普明八釋法莊九釋慧果十釋法恭十一釋僧覆十二釋慧進十三釋弘明十四釋慧豫十五釋道嵩十六釋超辯十七釋法慧十八釋僧侯十九釋慧彌二十釋道琳二十一
釋曇邃。未詳何許人。少出家止河陰白馬寺。蔬食布衣。誦正法華經常一日一遍。又精達經旨亦為人解說。嘗于夜中忽聞扣戶云。欲請法師九旬說法。邃不許。固請乃赴之。而猶是眠中。比覺己身在白馬塢神祠中。並一弟子。自爾日日密往。余無知者。后寺僧經祠前過見有兩高座。邃在北弟子在南。如有講說聲。又聞有奇香之氣。於是道俗共傳。咸云神異。至夏竟。神施以白馬一匹白羊五頭絹九十匹。咒愿畢於是各絕。邃后不知所終。
釋法相。姓梁。不測何人。常山居精苦。
【現代漢語翻譯】 現代漢語譯本： 通往涅槃的關鍵道路，難道一定要焚燒軀體才能脫離痛苦嗎？如果一個人地位接近得忍（Dedication to Patience），行為與凡人相同，或者有時爲了眾生捨棄自身，這不是言語所能表達的。至於那些凡夫俗子，見識淺薄，最終也不知道盡一生去修行，不如捨棄身命。有的人想求得一時的名譽，有的人想流傳萬代的名聲，等到面臨火燒柴薪時，後悔和恐懼交織在一起，已經廣泛宣揚了自己的志向，又羞於改變自己的行為，於是勉強從事，白白承受萬般痛苦。如果這樣，那就不是正確的做法。讚頌說：如果有人堅定志向，金石也不算堅強。捨棄這所看重的一切，祈求到達那珍貴的寶城（Ratnapura）。芬芳的梧桐樹茂盛繁密，紫色的樓閣輕盈飄浮。升騰的煙霧閃耀著光彩，吐露吉祥的徵兆。千秋萬代仍然美好，萬代流傳著芬芳。 誦經第七（共二十一人）：釋曇邃（Shi Tan Sui）一、釋法相（Shi Fa Xiang）二、竺法純（Zhu Fa Chun）三、釋僧生（Shi Seng Sheng）四、釋法宗（Shi Fa Zong）五、釋道冏（Shi Dao Jiong）六、釋慧慶（Shi Hui Qing）七、釋普明（Shi Pu Ming）八、釋法莊（Shi Fa Zhuang）九、釋慧果（Shi Hui Guo）十、釋法恭（Shi Fa Gong）十一、釋僧覆（Shi Seng Fu）十二、釋慧進（Shi Hui Jin）十三、釋弘明（Shi Hong Ming）十四、釋慧豫（Shi Hui Yu）十五、釋道嵩（Shi Dao Song）十六、釋超辯（Shi Chao Bian）十七、釋法慧（Shi Fa Hui）十八、釋僧侯（Shi Seng Hou）十九、釋慧彌（Shi Hui Mi）二十、釋道琳（Shi Dao Lin）二十一。 釋曇邃（Shi Tan Sui），不清楚是哪裡人。年輕時出家，住在河陰白馬寺（He Yin White Horse Temple）。吃素食，穿布衣，誦讀《正法華經》（Saddharma Puṇḍarīka Sūtra）每天一遍。又精通經書的旨意，也為人講解。曾經在夜裡忽然聽到敲門聲，說：『想請法師九十天說法。』曇邃（Shi Tan Sui）不答應。對方堅持請求，於是就去了。但仍然是在睡夢中。等到醒來，發現自己身在白馬塢神祠（White Horse Wu Shrine）中，還有一個弟子。從此每天秘密前往，其他人沒有知道的。後來寺里的僧人經過神祠前，看見有兩張高座，曇邃（Shi Tan Sui）在北邊，弟子在南邊，好像有講說的聲音。又聞到有奇異的香氣。於是道俗共同傳揚，都說是神異。到夏天結束，神供養了白馬一匹、白羊五頭、絹九十匹。祝願完畢，於是各自消失。曇邃（Shi Tan Sui）後來不知道在哪裡去世。 釋法相（Shi Fa Xiang），姓梁，不清楚是什麼人。常常在常山居住，精進刻苦。
【English Translation】 English version: The essential path to Nirvana, is it necessarily achieved only by burning the physical body to escape suffering? If one's position is close to Dedication to Patience, and their actions are like those of ordinary people, or if they sometimes sacrifice themselves for the sake of sentient beings, this is beyond the scope of words. As for ordinary people, with their limited understanding, they ultimately do not know whether it is better to cultivate the path throughout their lives or to abandon their lives. Some seek temporary fame, others seek to pass on their name for eternity. When faced with the fire and firewood, regret and fear intertwine. Having widely proclaimed their aspirations, they are ashamed to retract their actions, so they reluctantly proceed, enduring countless sufferings in vain. If that is the case, then it is not the right way. A verse in praise says: If a person has a firm will, even gold and stone are not strong enough. Relinquishing what is valued here, they pray to reach that precious Ratnapura (Treasure City). The fragrant parasol trees are lush and dense, and the purple pavilions float lightly. Rising smoke shines with color, revealing auspicious signs. For thousands of years, it remains beautiful, and its fragrance is passed down for eternity. Recitation of Sutras, Chapter 7 (Twenty-one people): Shi Tan Sui (釋曇邃) 1, Shi Fa Xiang (釋法相) 2, Zhu Fa Chun (竺法純) 3, Shi Seng Sheng (釋僧生) 4, Shi Fa Zong (釋法宗) 5, Shi Dao Jiong (釋道冏) 6, Shi Hui Qing (釋慧慶) 7, Shi Pu Ming (釋普明) 8, Shi Fa Zhuang (釋法莊) 9, Shi Hui Guo (釋慧果) 10, Shi Fa Gong (釋法恭) 11, Shi Seng Fu (釋僧覆) 12, Shi Hui Jin (釋慧進) 13, Shi Hong Ming (釋弘明) 14, Shi Hui Yu (釋慧豫) 15, Shi Dao Song (釋道嵩) 16, Shi Chao Bian (釋超辯) 17, Shi Fa Hui (釋法慧) 18, Shi Seng Hou (釋僧侯) 19, Shi Hui Mi (釋慧彌) 20, Shi Dao Lin (釋道琳) 21. Shi Tan Sui (釋曇邃), it is not known where he was from. He became a monk at a young age and resided in the White Horse Temple (白馬寺, He Yin White Horse Temple). He ate vegetarian food and wore cloth clothes. He recited the Saddharma Puṇḍarīka Sūtra (正法華經) once a day. He also thoroughly understood the meaning of the sutra and explained it to others. Once, in the middle of the night, he suddenly heard a knock on the door, saying, 'I would like to invite the Dharma master to preach for ninety days.' Shi Tan Sui (釋曇邃) refused. The other party insisted, so he went. But he was still in a dream. When he woke up, he found himself in the White Horse Wu Shrine (白馬塢神祠) with one disciple. From then on, he went there secretly every day, and no one else knew. Later, the monks of the temple passed by the shrine and saw two high seats, with Shi Tan Sui (釋曇邃) in the north and the disciple in the south, as if there was a sound of preaching. They also smelled a strange fragrance. So the monks and laypeople spread the word, all saying it was miraculous. At the end of summer, the gods offered a white horse, five white sheep, and ninety bolts of silk. After the blessings were completed, they disappeared. Shi Tan Sui (釋曇邃) was not known where he died later. Shi Fa Xiang (釋法相), his surname was Liang, it is not known who he was. He often lived in Changshan, diligent and ascetic.
誦經十餘萬言。鳥獸集其左右皆馴若家禽。太山祠有大石函貯財寶。相時山行宿于廟側。忽見一人玄衣武冠。令相開函言絕不見。其函石蓋重過千鈞。相試提之飄然而起。於是取其財以施貧民。后度江南止越城寺。忽游縱放蕩優俳滑稽。或時裸袒干冒朝貴。晉鎮北將軍司馬恬惡其不節。招而鴆之。頻傾三鐘。神氣清夷。淡然無擾。恬大異之。至晉元興末卒。春秋八十。時有竺曇蓋竺僧法。並苦行通感。蓋能神咒請雨。為楊州刺史司馬元顯所敬。法亦善神咒。晉丞相會稽王司馬道子。為起治城寺焉。
竺法純。未詳何許人。少出家止山陰顯義寺。苦行有德。善誦古維摩經。晉元興中為寺上蘭渚買故屋。暮還於湖中。遇風而船小。純唯一心憑觀世音口誦不輟。俄見一大流船乘之獲免。至岸訪船無主。須臾不見。道俗咸嘆神感。后不知所終。
釋僧生。姓袁。蜀郡郫人。少出家以苦行致稱。成都宋豐等請為三賢寺主。誦法華習禪定常于山中誦經。有虎來蹲其前。誦竟乃去。后每至諷詠輒見左右四人為侍衛。年雖衰老而翹勤彌厲。后微疾。便語侍者云。吾將去矣死後可為燒身。弟子依遺命。
釋法宗。臨海人。少好遊獵。嘗于剡遇射孕鹿母墮胎。鹿母銜箭猶就地舐子。宗乃悔悟。知貪生愛子是有識所同。于
【現代漢語翻譯】 現代漢語譯本：誦讀佛經十餘萬字，鳥獸聚集在他周圍，都馴服得像家禽一樣。太山祠有一隻巨大的石函，裡面存放著財寶。相某（指人名，下同）當時在山中行走，夜宿在廟旁。忽然看見一個人，穿著黑色的衣服，戴著武士的帽子，命令相某打開石函，說（打開后）什麼也看不見。那石函的石蓋重達千鈞。相某試著提起它，卻輕飄飄地就起來了。於是拿取其中的財物來施捨給貧民。後來他到江南，住在越城寺。忽然變得遊戲縱樂，放蕩不羈，像個優伶，滑稽可笑。有時甚至裸露身體，冒犯朝廷權貴。晉朝的鎮北將軍司馬恬（人名）厭惡他的不檢點，就請他來並用毒酒毒害他。他連續喝了三杯毒酒，神色清明平和，淡然沒有受到任何影響。司馬恬對此感到非常驚異。到晉元興末年去世，享年八十歲。當時有竺曇蓋（人名）、竺僧法（人名），都以苦行而聞名。竺曇蓋能用神咒祈雨，被楊州刺史司馬元顯（人名）所敬重。竺僧法也擅長神咒。晉朝丞相、會稽王司馬道子（人名），為他建造了治城寺。 竺法純（人名），不知道是哪裡人。年輕時出家，住在山陰的顯義寺。以苦行而有德行，擅長誦讀古本的《維摩經》（佛教經典名）。晉元興年間，他為寺院在上蘭渚購買舊房屋。傍晚返回時在湖中，遇到大風，船很小。竺法純一心一意依靠觀世音（菩薩名），口中不停地誦唸（經文）。不久，看見一艘巨大的船隻，乘坐它得以脫險。到達岸邊后，尋找那艘船，卻發現沒有主人，一會兒就不見了。道士和俗人都感嘆這是神靈的感應。後來不知道他最終去了哪裡。 釋僧生（人名），姓袁，是蜀郡郫縣人。年輕時出家，以苦行而聞名。成都的宋豐（人名）等人請他擔任三賢寺的住持。他誦讀《法華經》（佛教經典名），修習禪定，經常在山中誦經。有老虎來到他面前蹲著，等他誦經完畢才離開。後來每次他誦經時，總能看見左右有四個人作為侍衛。他雖然年老衰弱，但精進勤奮更加厲害。後來稍微生病，就告訴侍者說：『我將要離開了，死後可以為我火化。』弟子們按照他的遺囑辦理。 釋法宗（人名），是臨海人。年輕時喜歡遊玩打獵。曾經在剡地遇到射中懷孕的鹿，鹿母因此墮胎。鹿母口銜著箭，仍然就地舔舐小鹿。法宗因此悔悟，知道貪生愛子是有意識的生物共同的本性。於是
【English Translation】 English version: After reciting scriptures for over a hundred thousand words, birds and beasts gathered around him, all tamed like domestic fowl. In the Taishan Shrine, there was a large stone chest containing treasures. Xiang (a personal name, similarly hereinafter) was traveling in the mountains at the time and stayed overnight next to the temple. Suddenly, he saw a person wearing black clothes and a warrior's hat, who ordered Xiang to open the chest, saying that nothing would be seen (after opening it). The stone lid of the chest weighed over a thousand 'jun' (an ancient unit of weight). Xiang tried to lift it, and it rose effortlessly. So he took the treasures from it to give to the poor. Later, he went to Jiangnan and stayed in Yuecheng Temple. Suddenly, he became playful and unrestrained, like an actor, comical and amusing. Sometimes he even bared his body, offending court dignitaries. Sima Tian (a personal name), the General of the North in the Jin Dynasty, disliked his lack of restraint, so he invited him and poisoned him with poisoned wine. He drank three cups of poisoned wine in a row, his expression clear and peaceful, without any disturbance. Sima Tian was very surprised by this. He died at the end of the Yuanxing era of the Jin Dynasty, at the age of eighty. At that time, there were Zhu Tan Gai (a personal name) and Zhu Seng Fa (a personal name), both known for their ascetic practices. Zhu Tan Gai could use divine mantras to pray for rain and was respected by Sima Yuanxian (a personal name), the Governor of Yangzhou. Zhu Seng Fa was also good at divine mantras. Sima Daozi (a personal name), the Chancellor of the Jin Dynasty and the Prince of Kuaiji, built Zhicheng Temple for him. Zhu Fachun (a personal name), it is not known where he was from. He became a monk at a young age and lived in Xianyi Temple in Shanyin. He was virtuous through ascetic practices and was good at reciting the ancient Vimalakirti Sutra (a Buddhist scripture). During the Yuanxing era of the Jin Dynasty, he bought an old house in Shanglanzhu for the temple. When returning in the lake in the evening, he encountered a strong wind, and the boat was small. Zhu Fachun relied wholeheartedly on Avalokiteśvara (a Bodhisattva's name), reciting (scriptures) incessantly. Soon, he saw a large ship and escaped danger by boarding it. After arriving at the shore, he looked for the ship but found no owner, and it disappeared in a moment. Taoists and laypeople all exclaimed that it was a divine response. Later, it was not known where he eventually went. Shi Sengsheng (a personal name), whose surname was Yuan, was from Pi County in the Shu Commandery. He became a monk at a young age and was known for his ascetic practices. Song Feng (a personal name) and others from Chengdu invited him to be the abbot of Sanxian Temple. He recited the Lotus Sutra (a Buddhist scripture), practiced meditation, and often recited scriptures in the mountains. A tiger came and squatted in front of him, leaving after he finished reciting the scriptures. Later, every time he chanted, he would see four people on his left and right as guards. Although he was old and weak, his diligence and diligence became even more intense. Later, he became slightly ill and told the attendants: 'I am about to leave, and you can cremate me after my death.' The disciples followed his will. Shi Fazong (a personal name) was from Linhai. He liked to play and hunt when he was young. Once in Shan, he encountered a pregnant deer that was shot, causing it to miscarry. The doe held the arrow in its mouth and still licked the fawn on the ground. Fazong then repented, knowing that the desire to live and love one's offspring is a common nature of conscious beings. So he
是摧弓折矢出家業道。常分衛自資受一食法。蔬苦六時以悔先罪。誦法華維摩。常升臺諷詠。響聞四遠。士庶稟其歸戒者三千餘人。遂開拓所住以為精舍。因誦為目號曰法華臺也。宗后不測所終。
釋道冏。姓馬。扶風人。初出家為道懿弟子。懿病嘗遣冏等四人至河南霍山采鐘乳。入穴數里。跨木渡水三人溺死。炬火又亡。冏判無濟理。冏素誦法華唯憑誠此業。又存念觀音。有頃見一光如螢火。追之不及。遂得出穴。於是進修禪業節行彌新。頻作數過普賢齋。並有瑞應。或見梵僧入坐。或見騎馬人至。並未及暄涼。倏忽不見。后與同學四人。南遊上京觀矚風化。夜乘冰度河。中道冰破三人沒死。冏又歸誠觀音。乃覺腳下如有一物自𢼨。復見赤光在前。乘光至岸。達都止南澗寺。常以般舟為業。嘗中夜入禪。忽見四人御車至房。呼令上乘。冏欻不自覺。已見身在郡。后沈橋見一人在路坐胡牀。侍者數百人。見冏驚起。曰坐禪人耳。彼人因謂左右曰。向止令知處而已。何忽勞屈法師。於是禮拜執別。令人送冏還寺。扣門良久。方開入寺見房猶閉。眾咸莫測其然。宋元嘉二十年。臨川康王義慶攜往廣陵。終於彼矣。
釋慧慶。廣陵人。出家止廬山寺。學通經律清潔有戒行。誦法華十地思益維摩。每夜吟諷。常聞
【現代漢語翻譯】 現代漢語譯本：他捨棄了拉弓射箭的世俗職業，出家修行。經常靠乞食維持生活，遵守日中一食的戒律。每天勤苦修行，以懺悔過去的罪業。經常誦讀《法華經》和《維摩經》，經常登上高座吟誦，聲音傳遍四方。士人和百姓歸依他、接受他所授戒律的有三千多人。於是他擴建了所居住的地方作為精舍，因為經常誦讀《法華經》，所以命名為法華臺。宗后不知最終的結局。 釋道冏（釋道冏），姓馬，是扶風人。最初出家，是道懿（道懿）的弟子。道懿生病時，曾經派遣道冏等四人到河南霍山采鐘乳。進入山洞幾里路，跨過木頭渡水時，三人溺水而死。火把也熄滅了。道冏判斷沒有辦法了。道冏平時誦讀《法華經》，只憑藉著這份誠心。又存念觀音（觀音）。過了一會兒，看見一道光像螢火蟲一樣。追趕卻追不上。於是得以走出山洞。從此更加精進地修習禪業，節操品行更加清新。多次舉辦普賢齋，並且有祥瑞的感應。有時看見梵僧進入座位，有時看見騎馬的人到來。還沒來得及問候，就忽然不見了。後來與同學四人，南遊上京，觀察風俗教化。夜晚乘著冰渡河，中途冰破裂，三人淹死。道冏又歸心於觀音。於是感覺腳下好像有一個東西在支撐著自己。又看見紅光在前面。乘著光到達岸邊。到達都城，住在南澗寺。經常以般舟三昧為業。曾經半夜進入禪定。忽然看見四個人駕著車來到房間。呼喚他上車。道冏忽然不自覺地，已經看見自己在郡。後來在沈橋看見一個人坐在路邊的胡牀上，侍者有數百人。看見道冏驚醒，說：『是坐禪的人啊。』那個人於是告訴左右說：『先前只是想知道他的住處而已，為什麼忽然勞煩屈尊法師。』於是禮拜告別，派人送道冏回到寺廟。敲門很久，才打開門進入寺廟，看見房間仍然關閉著。眾人都無法測度這是怎麼回事。宋元嘉二十年，臨川康王義慶（臨川康王義慶）將他帶到廣陵，最終在那裡去世。 釋慧慶（釋慧慶），是廣陵人，出家住在廬山寺。精通經律，清凈有戒行。誦讀《法華經》、《十地經》、《思益經》、《維摩經》。每天晚上吟誦。
【English Translation】 English version: He abandoned the worldly occupation of drawing bows and shooting arrows, and left home to cultivate the Way. He often relied on begging for alms to sustain his life, adhering to the precept of eating only one meal at midday. He diligently practiced day and night to repent for past sins. He frequently recited the 'Lotus Sutra' (Fahua Jing) and the 'Vimalakirti Sutra' (Weimo Jing), often ascending the high seat to chant, his voice resounding in all directions. More than three thousand scholars and commoners took refuge in him and received the precepts he imparted. Consequently, he expanded his residence into a monastery, naming it Fahua Tai (Lotus Platform) because of his frequent recitation of the 'Lotus Sutra'. The final fate of Zonghou remains unknown. Shi Daojiong (釋道冏), whose surname was Ma, was a native of Fufeng. He initially left home to become a disciple of Dao Yi (道懿). When Dao Yi was ill, he once sent Daojiong and four others to Mount Huo in Henan to collect stalactites. After entering the cave for several miles, three people drowned while crossing water on logs. The torch also went out. Daojiong judged that there was no hope. Daojiong usually recited the 'Lotus Sutra', relying solely on this sincerity. He also kept the name of Guanyin (觀音) in mind. After a while, he saw a light like a firefly. He chased it but could not catch up. Thus, he was able to get out of the cave. From then on, he became more diligent in cultivating Chan practice, and his integrity became even more refined. He held several Universal Worthy Repentance ceremonies (Puxian Zhai), and there were auspicious responses. Sometimes he saw a Brahma monk entering the seat, and sometimes he saw a person on horseback arriving. Before he could even greet them, they suddenly disappeared. Later, with four fellow students, he traveled south to the capital to observe the customs and teachings. At night, they crossed the river on ice. Midway, the ice broke, and three people drowned. Daojiong again turned his heart to Guanyin. Then he felt as if something was supporting him under his feet. He also saw a red light in front of him. Riding the light, he reached the shore. Arriving in the capital, he stayed at Nanjian Temple. He often practiced the Pratyutpanna Samadhi. Once, in the middle of the night, he entered meditation. Suddenly, he saw four people arriving at the room in a chariot. They called him to get on the chariot. Daojiong suddenly unconsciously found himself in the prefecture. Later, at Shen Bridge, he saw a person sitting on a Hu bed by the roadside, with hundreds of attendants. Seeing Daojiong, he was startled and said, 'It's a person who practices meditation.' That person then told his attendants, 'I only wanted to know his residence, why did you suddenly trouble the Dharma Master to condescend?' Then he bowed and bid farewell, sending someone to escort Daojiong back to the temple. After knocking on the door for a long time, it was opened, and he entered the temple, seeing that the room was still closed. Everyone was unable to fathom what had happened. In the twentieth year of the Yuanjia era of the Song Dynasty, King Yiqing of Linchuan (臨川康王義慶) took him to Guangling, and he eventually passed away there. Shi Huiqing (釋慧慶), was a native of Guangling, left home and stayed at Lushan Temple. He was well-versed in the sutras and precepts, pure and disciplined. He recited the 'Lotus Sutra', 'Ten Stages Sutra' (Shi Di Jing), 'Thinking of the Inconceivable Sutra' (Siyi Jing), and 'Vimalakirti Sutra'. He chanted every night.
闇中有彈指讚歎之聲。嘗于小雷遇風波船將覆沒。慶唯誦經不輟。覺船在浪中如有人牽之。倏忽至岸。於是篤厲彌勤。宋元嘉末卒。春秋六十有二。
釋普明。姓張。臨淄人。少出家稟性清純蔬食布衣。以懺誦為業。誦法華維摩二經。及誦之時有別衣別座。未嘗穢雜。每誦至勸發品輒見普賢乘象立在其前。誦維摩經亦聞空中唱樂。又善神咒所救皆愈。有鄉人王道真妻。病請明來咒。明入門婦便悶絕。俄見一物如貍長數尺許從狗竇出。因此而愈。明嘗行水傍祠。巫覡自云。神見之皆奔走。以宋孝建中卒。春秋八十有五。
釋法莊。姓申。淮南人。十歲出家。為廬山慧遠弟子。少以苦節標名。晚游關中從睿公稟學。元嘉初出都止道場寺。性率素止一中而已。誦大涅槃法華凈名。每后夜諷誦。比房常聞莊戶前有如兵仗羽衛之響。實天神來聽也。宋大明初卒于寺。春秋七十有六。
釋慧果。豫州人。少以蔬苦自業。宋初游京師止瓦官寺。誦法華十地。嘗于圊廁見一鬼。致敬于果云。昔為眾僧作維那。小不如法墮在啖糞鬼中。法師德素高明。又慈悲為意。愿助以拔濟之方也。又云。昔有錢三千埋在柿樹根下。愿取以為福。果即告眾掘取。果得三千。為造法華一部並設會。后夢見此鬼云。已得改生大勝昔日。果
【現代漢語翻譯】 現代漢語譯本：黑暗中傳來彈指讚歎的聲音。釋慶曾經在小雷遇到風浪，船將要傾覆，他堅持誦經不停。感覺船在浪中好像有人牽引它一樣，很快就到了岸邊。因此他更加堅定努力。宋元嘉末年去世，享年六十二歲。
釋普明，姓張，臨淄人。年輕時出家，天性清純，吃素穿布衣，以懺悔誦經為業。誦《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）、《維摩經》（Vimalakīrti Nirdeśa Sūtra，維摩詰所說經）二經。誦經時有專門的衣服和座位，從不雜亂。每次誦到《勸發品》時，常常看見普賢（Samantabhadra，象徵菩薩的行愿）乘象站在他面前。誦《維摩經》時也聽到空中奏樂。又擅長神咒，被他所救的人都痊癒了。有個鄉人王道真的妻子生病，請普明來念咒。普明進門后，那婦人就昏迷了，隨即看見一個像貍貓一樣的東西，長幾尺，從狗洞里跑了出去，因此病就好了。普明曾經走在水邊的祠廟旁，巫師自稱，神看見他都奔走逃離。在宋孝建年間去世，享年八十五歲。
釋法莊，姓申，淮南人。十歲出家，是廬山慧遠（Huiyuan，東晉時代高僧）的弟子。年輕時以艱苦的節操聞名，晚年遊歷關中，跟隨睿公學習。元嘉初年到京都，住在道場寺。性格坦率樸素，只吃一頓飯。誦《大涅槃經》（Mahāparinirvāṇa Sūtra，大般涅槃經）、《法華經》、《凈名經》（Vimalakīrti Nirdeśa Sūtra，維摩詰所說經）。每到後半夜諷誦經文，隔壁房間常常聽到法莊門前有像兵器儀仗隊的聲音，實際上是天神來聽經。宋大明初年去世于寺中，享年七十六歲。
釋慧果，豫州人。年輕時以吃素和苦行為業。宋初年遊歷京師，住在瓦官寺。誦《法華經》、《十地經》（Daśabhūmika Sūtra，十地經）。曾經在廁所里見到一個鬼，向慧果致敬說：『我以前為眾僧做維那（寺院中的一種職務），稍微不如法，墮落在吃糞的鬼中。法師您德行高尚，又慈悲為懷，希望您能幫助我找到解脫的方法。』又說：『以前有三千錢埋在柿子樹根下，希望您能取出來做善事。』慧果就告訴大家挖掘出來。慧果得到了三千錢，用來建造了一部《法華經》並舉辦了法會。後來夢見這個鬼說：『我已經得到了轉生，比以前好多了。』慧果
【English Translation】 English version: In the darkness, there was a sound of snapping fingers in praise. Shi Qing once encountered a storm on Xiao Lei, and the boat was about to capsize. He persisted in chanting scriptures without stopping. He felt as if someone was pulling the boat in the waves, and it quickly reached the shore. Therefore, he became even more determined and diligent. He passed away at the end of the Yuanjia era of the Song Dynasty, at the age of sixty-two.
Shi Puming, whose surname was Zhang, was from Linzi. He became a monk at a young age, with a pure nature, eating vegetarian food and wearing cloth clothes. He made repentance and chanting scriptures his profession, reciting the two sutras, the Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra) and the Vimalakīrti Nirdeśa Sūtra (維摩經, Vimalakirti Sutra). When reciting the sutras, he had special clothes and a seat, and he never mixed them up. Every time he recited to the 'Encouragement' chapter, he often saw Samantabhadra (普賢, Universal Worthy Bodhisattva) standing in front of him riding an elephant. When reciting the Vimalakīrti Nirdeśa Sūtra, he also heard music playing in the air. He was also good at divine mantras, and all those he saved were healed. A villager named Wang Daozhen's wife was ill, and he asked Puming to come and chant mantras. As soon as Puming entered the door, the woman fainted, and then saw something like a civet cat, several feet long, running out of the dog hole, and thus she recovered. Puming once walked by a shrine by the water. The sorcerers claimed that the gods ran away when they saw him. He passed away during the Xiaojian era of the Song Dynasty, at the age of eighty-five.
Shi Fazhuang, whose surname was Shen, was from Huainan. He became a monk at the age of ten and was a disciple of Huiyuan (慧遠, a famous monk of the Eastern Jin Dynasty) of Mount Lu. He was known for his austere integrity in his youth. In his later years, he traveled to Guanzhong and studied with Master Rui. At the beginning of the Yuanjia era, he went to the capital and lived in Daochang Temple. He was frank and simple in nature, eating only one meal a day. He recited the Mahāparinirvāṇa Sūtra (大涅槃經, Nirvana Sutra), the Saddharma Puṇḍarīka Sūtra, and the Vimalakīrti Nirdeśa Sūtra. Every late night, he would chant the scriptures. The neighboring room often heard sounds like weapons and ceremonial guards in front of Fazhuang's door, which were actually gods coming to listen to the scriptures. He passed away in the temple at the beginning of the Daming era of the Song Dynasty, at the age of seventy-six.
Shi Huiguo, was from Yu Prefecture. He made vegetarianism and asceticism his profession in his youth. At the beginning of the Song Dynasty, he traveled to the capital and lived in Waguan Temple. He recited the Saddharma Puṇḍarīka Sūtra and the Daśabhūmika Sūtra (十地經, Ten Stages Sutra). He once saw a ghost in the toilet, who paid respects to Huiguo and said: 'I used to be a Vina (維那, a monastic office) for the monks, and I fell into the realm of eating dung ghosts because I was not proper. You, Master, have high virtue and compassion, and I hope you can help me find a way to liberation.' He also said: 'There used to be three thousand coins buried under the roots of the persimmon tree, and I hope you can take them out and do good deeds.' Huiguo told everyone to dig them up. Huiguo obtained three thousand coins and used them to build a copy of the Saddharma Puṇḍarīka Sūtra and hold a Dharma assembly. Later, he dreamed that the ghost said: 'I have been reborn and am much better than before.' Huiguo
以宋太始六年卒。春秋七十有六。
釋法恭。姓關。雍州人。初出家止江陵安養寺。后出京師住東安寺。少而苦行殊倫。服布衣餌菽麥。誦經三十餘萬言。每夜諷詠輒有殊香異氣。入恭房者咸共聞之。又以弊納聚蚤虱。常披以飴之。宋武文明三帝及衡陽文王義秀等。並崇其德素。所獲信施常分給貧病。未嘗私蓄。宋太始中還西卒于彼。春秋八十。時烏衣復有僧恭者。德業高明綱總寺任。亦不食粳糧唯餌豆麥。
釋僧覆。未詳何人。少孤為下人所養。七歲出家為曇亮弟子。學通諸經蔬食持咒。誦大品法華。宋明帝深加器重。敕為彭城寺主。率眾有功。宋太始末卒。春秋六十有六。
釋慧進。姓姚。吳興人。少而雄勇任性遊俠。年四十忽悟心自啟。遂爾離俗止京師高座寺。蔬食素衣誓誦法華。用心勞苦。執卷輒病。乃發願。愿造法華百部以悔先障。始聚得錢一千六百。時有劫來問進有物不。答云。唯有造經錢在佛處。群劫聞之𧹞然而去。於是聚集信施。得以成經。滿足百部。經成之後病亦小差。誦法華一部得過情願既滿。厲操愈堅。常回諸福業愿生安養未亡少時忽聞空中聲曰。汝所愿已足。必得生西方也。至齊永明三年無病而卒。春秋八十有五。時京師龍華寺復有釋僧唸誦法華金光明。蔬食避世。
【現代漢語翻譯】 現代漢語譯本：宋太始六年圓寂，享年七十六歲。
釋法恭，俗姓關，雍州人。起初出家住在江陵安養寺，後來到京城住在東安寺。他年少時就苦行，與衆不同，穿粗布衣，吃豆麥。誦讀經典三十多萬字。每夜誦經，常有特殊的香氣。進入他房間的人都能聞到。他還用破舊的僧衣聚集跳蚤和虱子，經常打開衣服餵養它們。宋武帝、宋文帝、宋孝武帝以及衡陽文王劉義秀等，都敬重他的德行。他所獲得的信徒佈施，常常分給貧困和病人，從不私自積蓄。宋太始年間返回西部，在那裡圓寂，享年八十歲。當時烏衣也有一個僧人名叫法恭，德行高尚，總管寺院事務，也不吃粳米，只吃豆麥。
釋僧覆，不清楚是什麼地方人。年少時成為孤兒，被下人收養。七歲出家，成為曇亮的弟子。他精通各種經典，吃素食，持咒，誦讀《大品般若經》和《法華經》。宋明帝非常器重他，下令他擔任彭城寺的住持。他帶領僧眾有功勞。宋太始末年圓寂，享年六十六歲。
釋慧進，俗姓姚，吳興人。年少時勇猛好勝，放縱任性，喜歡遊俠。四十歲時忽然醒悟，內心覺醒，於是離開世俗，住在京城高座寺。他吃素食，穿樸素的衣服，發誓誦讀《法華經》。因為用心勞苦，拿著經書就生病。於是發願，要造《法華經》一百部，以懺悔過去的業障。開始聚集到一千六百文錢。當時有強盜來問慧進有沒有東西。他回答說：『只有造經的錢放在佛那裡。』強盜們聽了，就離開了。於是聚集信徒的佈施，得以完成經書。滿足一百部。經書完成後，病也稍微好轉。誦讀《法華經》一部，得到超乎尋常的感應。既然願望已經滿足，修行更加堅定。他經常回向各種福德，發願往生安養凈土。臨終前不久，忽然聽到空中傳來聲音說：『你所發的願望已經足夠了，必定能夠往生西方極樂世界。』到齊永明三年，無病而圓寂，享年八十五歲。當時京城龍華寺還有一個僧人名叫釋僧念，誦讀《法華經》和《金光明經》，吃素食，避世修行。
【English Translation】 English version: He passed away in the sixth year of the Tai Shi reign of the Song dynasty, at the age of seventy-six.
釋法恭 (Shì Fǎ Gōng, Dharma Master Fa Gong), whose surname was 關 (Guān), was a native of Yongzhou (雍州). He initially left home to live in Anyang Temple (安養寺) in Jiangling (江陵). Later, he went to the capital and resided in Dong'an Temple (東安寺). From a young age, he practiced asceticism in an extraordinary manner, wearing coarse cloth and eating beans and wheat. He recited over 300,000 words of scriptures. Every night when he chanted, there was always a special fragrance. Those who entered his room could all smell it. He also gathered fleas and lice in his worn-out monastic robe, often opening it to feed them. Emperor Wu (武帝), Emperor Wen (文帝), and Emperor Xiaowu (孝武帝) of the Song dynasty, as well as Prince Wen of Hengyang (衡陽文王) Liu Yixiu (劉義秀), all revered his virtue. He always distributed the offerings he received from believers to the poor and sick, never hoarding them for himself. During the Tai Shi reign of the Song dynasty, he returned to the west and passed away there at the age of eighty. At that time, there was also a monk named Fa Gong in Wuyi (烏衣), who was of high virtue and managed the affairs of the temple. He also did not eat rice but only ate beans and wheat.
釋僧覆 (Shì Sēng Fù, Dharma Master Seng Fu), it is not known where he was from. He became an orphan at a young age and was raised by a servant. He left home at the age of seven and became a disciple of 曇亮 (Tán Liàng). He was well-versed in various scriptures, ate vegetarian food, chanted mantras, and recited the 大品般若經 (Dà Pǐn Bōrě Jīng, Larger Perfection of Wisdom Sutra) and the 法華經 (Fǎ Huá Jīng, Lotus Sutra). Emperor Ming (明帝) of the Song dynasty deeply valued him and ordered him to be the abbot of Pengcheng Temple (彭城寺). He led the Sangha with merit. He passed away at the end of the Tai Shi reign of the Song dynasty at the age of sixty-six.
釋慧進 (Shì Huì Jìn, Dharma Master Hui Jin), whose surname was 姚 (Yáo), was a native of Wuxing (吳興). In his youth, he was brave and impetuous, indulging in chivalrous pursuits. At the age of forty, he suddenly awakened and resolved to leave the secular world and live in Gaozuo Temple (高座寺) in the capital. He ate vegetarian food, wore plain clothes, and vowed to recite the 法華經 (Fǎ Huá Jīng, Lotus Sutra). Because he worked hard with his mind, he would get sick whenever he held the scripture. Therefore, he made a vow to create one hundred copies of the 法華經 (Fǎ Huá Jīng, Lotus Sutra) to repent for his past karmic obstacles. He initially gathered 1,600 coins. At that time, robbers came and asked Hui Jin if he had anything. He replied, 'I only have money for making scriptures, which is kept with the Buddha.' Upon hearing this, the robbers left. Thereupon, he gathered offerings from believers and was able to complete the scriptures, fulfilling one hundred copies. After the scriptures were completed, his illness also improved slightly. Reciting one part of the 法華經 (Fǎ Huá Jīng, Lotus Sutra) brought extraordinary responses. Since his vow had been fulfilled, his practice became even more steadfast. He often dedicated all his meritorious deeds, vowing to be reborn in the Land of Bliss (安養淨土). Shortly before his death, he suddenly heard a voice in the air saying, 'Your vows have been fulfilled, and you will surely be reborn in the Western Pure Land.' In the third year of the Yongming reign of the Qi dynasty, he passed away without illness at the age of eighty-five. At that time, there was also a monk named 釋僧念 (Shì Sēng Niàn, Dharma Master Seng Nian) in Longhua Temple (龍華寺) in the capital, who recited the 法華經 (Fǎ Huá Jīng, Lotus Sutra) and the 金光明經 (Jīn Guāngmíng Jīng, Golden Light Sutra), ate vegetarian food, and lived in seclusion.
釋弘明。本姓嬴。會稽山陰人。少出家貞苦有戒節。止山陰雲門寺誦法華習禪定。精勤禮懺六時不輟。每旦則水瓶自滿。實諸天童子以為給使也。明嘗于雲門坐禪。虎來入明室內伏于床前。見明端然不動。久久乃去。又時見一小兒來聽明誦經。明曰。汝是何人。答云。昔是此寺沙彌。盜帳下食今墮圊中。聞上人道業故來聽誦經。愿助方便使免斯累也。明即說法勸化。領解方隱。後於永興石姥巖入定。又有山精來惱明。明捉得以腰繩系之。鬼遜謝求脫云。后不敢復來。及解放。於是絕跡。元嘉中郡守平昌孟顗重其真素。要出安止道樹精舍。后濟陽江于永興邑立昭玄寺。復請明往住。大明末陶里董氏。又為明於村立柏林寺。要明還止。訓勖禪戒門人成列。以齊永明四年卒于柏林寺。春秋八十有四。
釋慧豫。黃龍人。來游京師止靈根寺。少而務學遍訪眾師。善談論美風則。每聞臧否人物輒塞耳不聽。或時以異言間止。瓶衣率素。日以一中自畢。精勤標節以救苦為先。誦大涅槃法華十地。又習禪業精於五門。嘗寢見有三人來扣戶。並衣冠鮮潔執持華蓋。豫問覓誰。答云。法師應死。故來奉迎。豫曰。小事未了可申一年不。答云。可爾。至明年滿一週而卒。是歲齊永明七年。春秋五十有七。豫同寺有沙門法普。亦素
【現代漢語翻譯】 現代漢語譯本：釋弘明，俗姓嬴，是會稽山陰人。他年輕時出家，持戒嚴謹，生活清苦。住在山陰雲門寺，誦讀《法華經》，修習禪定。他精進禮拜懺悔，一天六次從不間斷。每天早上，他的水瓶都會自動裝滿水，實際上是有諸天童子來為他服務。弘明曾經在雲門寺坐禪，一隻老虎來到他的房間，趴在他的床前。老虎見弘明端坐不動，很久之後就離開了。又有一次，他看見一個小孩子來聽他誦經。弘明問：『你是何人？』小孩子回答說：『我以前是這座寺廟的沙彌，因為偷吃了帳下的食物，現在墮入廁所中。聽聞上人您道業精進，所以來聽您誦經，希望您能幫助我，讓我免除這種痛苦。』弘明就為他說法勸化，小孩子領悟后就消失了。後來，弘明在永興石姥巖入定。又有山精來騷擾弘明，弘明捉住它，用腰帶把它繫住。山精道歉求饒，說：『以後再也不敢來了。』等到弘明放了它，山精就此絕跡。元嘉年間，郡守平昌孟顗敬重他的真誠樸素，邀請他出來住在道樹精舍。後來，濟陽江于永興邑建立了昭玄寺，又請弘明去那裡居住。大明末年，陶里董氏又為弘明在村裡建立了柏林寺，邀請弘明回去居住。弘明訓導禪戒，門人眾多。齊永明四年，弘明在柏林寺去世，享年八十四歲。 釋慧豫，是黃龍人，來到京城，住在靈根寺。他從小就努力學習，遍訪名師。他善於談論，品行美好。每當聽到別人評論人物的優缺點，他就塞住耳朵不聽，有時會用不同的言語來勸阻。他的衣服和瓶缽都很樸素，每天只吃一頓午飯。他精進修行，以救助苦難為先。他誦讀《大涅槃經》、《法華經》、《十地經》，又修習禪業，精通五門。曾經在睡覺時，夢見有三個人來敲門，都穿著鮮艷的官服，拿著華蓋。慧豫問他們找誰。他們回答說：『法師您應該去世了，所以我們來迎接您。』慧豫說：『我還有一些小事沒有完成，可以延期一年嗎？』他們回答說：『可以。』到了第二年，滿一年的時候，慧豫就去世了。那一年是齊永明七年，享年五十七歲。慧豫同寺的沙門法普，也一向如此。
【English Translation】 English version: Master Hongming, whose secular surname was Ying, was a native of Shanyin in Kuaiji (present-day Shaoxing, Zhejiang). He became a monk at a young age, upholding the precepts with strict discipline and living a simple life. He resided at Yunmen Monastery in Shanyin, where he recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and practiced dhyāna (meditation). He diligently performed repentance rituals six times a day without fail. Every morning, his water pitcher would fill itself, actually being served by celestial youths. Hongming once sat in meditation at Yunmen Monastery, and a tiger came into his room, lying down in front of his bed. Seeing Hongming sitting still and unmoved, it left after a long time. Another time, he saw a small child come to listen to him recite the scriptures. Hongming asked, 'Who are you?' The child replied, 'I was formerly a śrāmaṇera (novice monk) at this monastery. Because I stole food from under the tent, I am now fallen into the latrine. Hearing of your virtuous practice, I came to listen to your recitation of the scriptures, hoping you can help me escape this suffering.' Hongming then preached the Dharma and exhorted him, and the child understood and disappeared. Later, Hongming entered samādhi (meditative absorption) at the Stone Woman Rock in Yongxing. A mountain spirit came to disturb Hongming, who caught it and tied it with his waist rope. The spirit apologized and begged for release, saying, 'I dare not come again.' When Hongming released it, the spirit vanished. During the Yuanjia period (424-453 CE), the prefect of the commandery, Meng Yi of Pingchang, respected his sincerity and simplicity, and invited him to reside at the Daoshu Vihāra (monastery). Later, Jiang of Jiyang established Zhaoxuan Monastery in Yongxing Township and again invited Hongming to reside there. At the end of the Daming period (457-464 CE), Dong of Taoli Village built Bailin Monastery for Hongming in the village and invited Hongming to return to reside there. Hongming instructed his disciples in dhyāna (meditation) and precepts, and his followers were numerous. In the fourth year of Yongming (486 CE) of the Qi dynasty, Hongming passed away at Bailin Monastery at the age of eighty-four. Master Huiyu, a native of Huanglong, came to the capital and resided at Linggen Monastery. From a young age, he diligently studied and visited many teachers. He was skilled in debate and had excellent manners. Whenever he heard others criticizing people, he would plug his ears and not listen, sometimes interjecting with different words to dissuade them. His clothes and alms bowl were simple, and he only ate one meal a day at noon. He diligently practiced, prioritizing the relief of suffering. He recited the Mahāparinirvāṇa Sūtra, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), and the Daśabhūmika Sūtra, and also practiced dhyāna (meditation), mastering the five gates. Once, while sleeping, he dreamed that three people came to knock on his door, all wearing bright official robes and holding canopies. Huiyu asked them who they were looking for. They replied, 'Master, you should pass away, so we have come to welcome you.' Huiyu said, 'I still have some small matters that are not completed, can I postpone it for a year?' They replied, 'Yes.' The following year, after a full year, Huiyu passed away. That year was the seventh year of Yongming (489 CE) of the Qi dynasty, and he was fifty-seven years old. The śrāmaṇera (novice monk) Fapu, who was in the same monastery as Huiyu, was also like this.
行誦經。
釋道嵩。姓夏。高密人。年十歲出家。少而沉隱有志用。及具戒之後專好律學。誦經三十萬言。交接上下未嘗有喜慍之色。性好檀舍隨獲利養皆以施人。瓶衣之外略無兼物。宋元徽中來京師止鐘山定林寺。守靖閑房懺誦無輟。人有造者輒為其說法訓獎以代饌焉。從之請戒者甚眾。后卒于山中。春秋四十有九。
釋超辯。姓張。燉煌人。幼而神悟孤發履操深沉。誦法華金剛波若。聞京師盛于佛法。乃越自西河。路由巴楚。達于建業。頃之東適吳越觀矚山水。停山陰城傍寺少時。后還都止定林上寺。閑居養素畢命山門。誦法華日限一遍。心敏口從。恒有餘力禮千佛凡一百五十餘萬拜。足不出門三十餘載。以齊永明十年終於山寺。春秋七十有三。葬于寺南。沙門僧祐為造碑墓所。東莧劉勰制文。時有靈根釋法明。祇洹釋僧志。益州釋法定。並誦經十餘萬言。蔬苦有至德。
釋法慧。本姓夏侯氏。少而秉志精苦律行冰嚴。以宋大明之末。東遊禹穴隱於天柱山寺。誦法華一部。蔬食布衣。志耽人外。居閣不下三十餘年。王侯稅駕止拜房而反。唯汝南周顒以信解兼深。特與相接。時有慕德希禮。或因颙介意。時一見者。以齊建武二年卒于山寺。春秋八十有五。時若耶懸溜山有姓曇游者。亦蔬食誦經。
【現代漢語翻譯】 現代漢語譯本 釋道嵩，俗姓夏，是高密人。他十歲時出家，年少時就沉靜內斂，有遠大的志向。受具足戒后，專心研究律學，誦讀經典三十萬字。與人交往，無論尊卑，從未顯露喜怒之色。他生性喜好佈施，凡是得到的供養都用來施捨給他人，除了隨身攜帶的瓶子和衣服外，幾乎沒有多餘的物品。宋元徽年間，他來到京師，住在鐘山定林寺，守護安靜的房間，懺悔誦經從不間斷。有人來拜訪，他就為他們說法開示，用佛法教誨代替齋飯。跟隨他請求受戒的人很多。後來在山中去世，享年四十九歲。 釋超辯，俗姓張，是敦煌人。從小就聰慧過人，品行孤高，操守深沉。他誦讀《法華經》、《金剛經》、《般若經》。聽說京師佛法興盛，於是從西河出發，經過巴蜀，到達建業。不久又向東前往吳越一帶遊覽山水，在山陰城旁的寺廟停留了一段時間。後來返回都城，住在定林上寺，安靜地修養身心，最終在寺廟中去世。他每天限定誦讀《法華經》一遍，心思敏捷，口齒流暢，總是遊刃有餘。他禮拜千佛，總共一百五十多萬拜。三十多年足不出戶。齊永明十年在山寺去世，享年七十三歲，葬在寺廟南面。沙門僧祐為他建造了墓碑，東莧劉勰撰寫了碑文。當時還有靈根釋法明、祇洹釋僧志、益州釋法定，都誦讀經典十多萬字，生活簡樸，具有高尚的德行。 釋法慧，本姓夏侯氏，從小就立下志向，精進刻苦，嚴守戒律，像冰一樣清白。在宋大明年間末年，他東遊到禹穴，隱居在天柱山寺。誦讀《法華經》一部，吃素食，穿布衣，一心向往世外生活。住在閣樓上，三十多年不下樓。王侯前來拜訪，也只是在房前行禮就返回。只有汝南周顒因為對佛法有深刻的信仰和理解，才特別與他交往。當時有人仰慕他的德行，希望拜訪他，有時通過周顒的引薦，才能偶爾見上一面。齊建武二年，在山寺去世，享年八十五歲。當時若耶懸溜山有位名叫曇游的人，也吃素誦經。
【English Translation】 English version 釋道嵩 (Shi Daosong, a monk's name). His lay surname was 夏 (Xia). He was from 高密 (Gaomi, a place name). He left home at the age of ten. He was quiet and reserved from a young age and had great aspirations. After receiving the full precepts, he devoted himself to the study of the Vinaya (律學 lvxue, discipline studies). He recited 300,000 words of scriptures. He never showed any signs of joy or anger in his interactions with people of all ranks. He was fond of giving and donated all the offerings he received. He had almost nothing besides his alms bowl and robes. During the 元徽 (Yuanhui, a reign period) era of the 宋 (Song) dynasty, he came to the capital and stayed at 定林寺 (Dinglin Temple) on 鐘山 (Zhongshan Mountain). He guarded his quiet room, repented, and chanted scriptures without ceasing. Whenever someone visited, he would preach the Dharma to them and instruct them in place of providing meals. Many people followed him to request precepts. He later passed away in the mountains at the age of forty-nine. 釋超辯 (Shi Chaobian, a monk's name). His lay surname was 張 (Zhang). He was from 燉煌 (Dunhuang, a place name). He was intelligent from a young age, with a solitary and profound character. He recited the 法華經 (Fahua Jing, Lotus Sutra), 金剛經 (Jingang Jing, Diamond Sutra), and 般若經 (Bore Jing, Prajna Sutra). Hearing that Buddhism was flourishing in the capital, he traveled from 西河 (Xihe, a place name), passing through 巴楚 (Bachu, a place name), and arrived at 建業 (Jianye, a place name). Soon after, he went east to 吳越 (Wuyue, a region) to view the mountains and rivers, staying at a temple near 山陰城 (Shanyin City) for a short time. Later, he returned to the capital and stayed at 定林上寺 (Dinglin Upper Temple). He lived in seclusion, nourishing his nature, and passed away at the temple. He recited the 法華經 (Fahua Jing, Lotus Sutra) once a day, with a quick mind and fluent speech, always having energy to spare. He prostrated to the Thousand Buddhas a total of more than 1.5 million times. He did not leave the temple for more than thirty years. He passed away at the mountain temple in the tenth year of 永明 (Yongming, a reign period) of the 齊 (Qi) dynasty, at the age of seventy-three. He was buried south of the temple. The monk 僧祐 (Sengyou, a monk's name) built a tombstone for him, and 劉勰 (Liu Xie, a person's name) from 東莧 (Dongjian, a place name) wrote the inscription. At that time, there were also 靈根釋法明 (Linggen Shi Faming, a monk's name), 祇洹釋僧志 (Qihuan Shi Sengzhi, a monk's name), and 益州釋法定 (Yizhou Shi Fading, a monk's name), who all recited more than 100,000 words of scriptures, lived frugally, and possessed great virtue. 釋法慧 (Shi Fahui, a monk's name). His original surname was 夏侯 (Xiahou). From a young age, he was determined, diligent, and strictly adhered to the Vinaya (律 lü, discipline), as pure as ice. At the end of the 大明 (Daming, a reign period) era of the 宋 (Song) dynasty, he traveled east to 禹穴 (Yuxue, a place name) and lived in seclusion at 天柱山寺 (Tianzhu Mountain Temple). He recited one copy of the 法華經 (Fahua Jing, Lotus Sutra), ate vegetarian food, and wore cloth clothes, with his mind set on transcending the world. He lived in a pavilion and did not come down for more than thirty years. Princes and nobles would stop their carriages, bow before his room, and then return. Only 周顒 (Zhou Yong, a person's name) from 汝南 (Runan, a place name), because of his deep faith and understanding, had a special relationship with him. At that time, some people admired his virtue and hoped to pay their respects, sometimes through 周顒 (Zhou Yong, a person's name)'s introduction, they could occasionally see him. He passed away at the mountain temple in the second year of 建武 (Jianwu, a reign period) of the 齊 (Qi) dynasty, at the age of eighty-five. At that time, there was a person named 曇游 (Tanyou, a person's name) in 若耶懸溜山 (Ruoye Xuanliu Mountain), who also ate vegetarian food and recited scriptures.
苦節為業。
釋僧侯。西龔。西涼州人。年十八便蔬食禮懺。及具戒之後遊方觀化。宋孝建初來至京師。誦法華維摩金光明。常二日一遍。如此六十餘年。蕭惠開入蜀請共同游。后惠開協同義嘉負罪歸闕。侯乃還都。於後崗創立石室。以為安禪之所。自息慈以來至於捨命。魚肉葷辛未嘗近齒。腳影小蹉輒虛齋而過。齊永明二年微覺不愈。至中不能食。乃索水漱口。合掌而卒。春秋八十有九。時普弘有釋慧溫亦誦法華經維摩首楞嚴。蔬苦並有高節。
釋慧彌。姓楊氏。弘農華陰人。漢太尉震之後裔也。年十六出家。及具戒之後志修遠離。乃入長安終南山。巖谷險絕軌跡莫至。彌負錫獨前。猛虎肅兕無擾。少誦大品。又精修三昧。於是剪茅結宇。以為棲神之宅。時至則持缽入村。食竟則還室禪誦。如此者八年。后聞江東有法之盛。乃觀化京師止於鐘山定林寺。習業如先。為人溫恭沖讓喜慍無色。戒范精明獎化忘倦。咨賢求善恒若未足。凡黑白造山禮拜者。皆為說法提誘以代餚饌。爰自出家至於衰老。葷醪鮮豢一皆永絕。足不出戶三十餘年。曉夜習定。常誦波若。六時禮懺。必為眾先。以梁天監十七年閏八月十五日終於山舍。春秋七十有九。葬于寺南。立碑頌德。時定林又有沙門法仙。亦誦經有素行。后還吳為
【現代漢語翻譯】 現代漢語譯本：以艱苦的節操作為事業。
釋僧侯（Shi Seng Hou）：西涼州人，俗姓西龔（Xi Gong）。十八歲就開始吃素、禮拜懺悔。受具足戒后，四處遊歷觀摩世情。南朝宋孝建初年（公元454年左右）來到京師，誦讀《法華經》、《維摩經》、《金光明經》，通常兩天一遍，如此持續了六十多年。蕭惠開（Xiao Huikai）入蜀地時，邀請他一同遊歷。後來惠開協同義嘉（Yi Jia）承擔罪責返回京城。僧侯於是也回到都城，在後崗創立石室，作為安禪的地方。自從息慈（Xi Ci）以來，直到去世，魚肉葷腥從未沾過嘴。腳下稍微走錯，就要進行齋戒反省。齊永明二年（公元484年），感覺身體略有不適，到中午就不能進食。於是要水漱口，合掌而逝，享年八十九歲。當時普弘（Pu Hong）有釋慧溫（Shi Huiwen），也誦讀《法華經》、《維摩經》、《首楞嚴經》，吃素清苦，都有很高的節操。
釋慧彌（Shi Huimi）：俗姓楊（Yang），弘農華陰（Hongnong Huayin）人，是漢朝太尉楊震（Yang Zhen）的後代。十六歲出家，受具足戒后立志修行，遠離塵世。於是進入長安終南山（Zhongnan Mountain），山巖峽谷險峻，人跡罕至。慧彌拄著錫杖獨自前行，猛虎和野牛都不來侵擾。年輕時誦讀《大品般若經》，又精進修習三昧。於是在那裡砍伐茅草搭建房屋，作為安身之處。到化緣的時候就拿著缽進入村莊，吃完飯就回到住所禪修誦經，這樣過了八年。後來聽說江東佛法興盛，於是前往京師觀摩學習，住在鐘山定林寺（Zhongshan Dinglin Temple）。修行如先前一樣。他為人溫和恭敬，謙讓，喜怒不形於色，戒律精嚴，教化他人不知疲倦，諮詢賢人，尋求善法，總覺得還不夠。凡是僧俗前往山中禮拜的人，都為他們說法，引導他們修行，以此代替餚饌。自從出家直到年老，葷腥酒肉一概斷絕。三十多年足不出戶，日夜習定，常誦《般若經》，六時禮拜懺悔，一定走在眾人之前。梁天監十七年閏八月十五日（公元518年）在山捨去世，享年七十九歲，葬在寺廟南邊，立碑頌揚他的功德。當時定林寺還有沙門法仙（Faxian），也誦經修行有素，後來回到吳地。
【English Translation】 English version: Making austere discipline one's profession.
Shi Seng Hou (釋僧侯): A native of Xiliang Prefecture, with the secular surname Xi Gong (西龔). At the age of eighteen, he began to eat vegetarian food and perform repentance rituals. After receiving the full precepts, he traveled around to observe the world. In the early years of the Xiaojian reign of the Song Dynasty (around 454 AD), he came to the capital and recited the 'Lotus Sutra,' the 'Vimalakirti Sutra,' and the 'Golden Light Sutra,' usually once every two days, continuing in this way for more than sixty years. When Xiao Huikai (蕭惠開) entered the Shu region, he invited him to travel together. Later, Huikai, along with Yi Jia (義嘉), returned to the capital to bear their guilt. Seng Hou then also returned to the capital and established a stone chamber in Hougang as a place for peaceful meditation. From the time of Xi Ci (息慈) until his death, he never touched fish, meat, or pungent foods. If he made even a small misstep, he would observe a fast for self-reflection. In the second year of the Yongming reign of the Qi Dynasty (484 AD), he felt slightly unwell, and by noon he could not eat. So he asked for water to rinse his mouth, joined his palms together, and passed away, at the age of eighty-nine. At that time, Pu Hong (普弘) had Shi Huiwen (釋慧溫), who also recited the 'Lotus Sutra,' the 'Vimalakirti Sutra,' and the 'Surangama Sutra,' and both were vegetarian and had high moral integrity.
Shi Huimi (釋慧彌): With the secular surname Yang (楊), a native of Huayin in Hongnong, he was a descendant of Yang Zhen (楊震), the Grand Commandant of the Han Dynasty. He left home at the age of sixteen, and after receiving the full precepts, he resolved to cultivate himself in seclusion. So he entered Zhongnan Mountain (終南山) in Chang'an, where the mountain rocks and valleys were steep and inaccessible. Huimi carried his staff alone, and neither fierce tigers nor wild oxen disturbed him. In his youth, he recited the 'Mahaprajnaparamita Sutra,' and he also diligently practiced samadhi. There, he cut thatch to build a hut as a dwelling for his spirit. When it was time to beg for alms, he would take his bowl and enter the village, and after eating, he would return to his dwelling to meditate and recite scriptures, doing this for eight years. Later, hearing that Buddhism was flourishing in Jiangdong, he went to the capital to observe and learn, staying at Dinglin Temple (定林寺) on Zhongshan Mountain. He practiced as before. He was gentle, respectful, humble, and his emotions were not visible on his face. He was strict in observing the precepts, tireless in teaching others, and always sought out virtuous people and good teachings, feeling that he never had enough. Whenever monks or laypeople came to the mountain to worship, he would preach the Dharma to them, guiding them in their practice, using this as a substitute for delicacies. From the time he left home until his old age, he completely abstained from meat, wine, and rich foods. For more than thirty years, he did not leave his dwelling, practicing meditation day and night, constantly reciting the 'Prajna Sutra,' and always being the first to perform the six-hour repentance rituals. On the fifteenth day of the eighth lunar month in the seventeenth year of the Tianjian reign of the Liang Dynasty (518 AD), he passed away in his mountain dwelling at the age of seventy-nine, and was buried south of the temple, with a stele erected to praise his virtues. At that time, there was also the Shramana Faxian (法仙) at Dinglin Temple, who was also well-versed in reciting scriptures and had a good reputation for his practice. Later, he returned to the Wu region.
僧正。卒于彼。
釋道琳。本會稽山陰人。少出家有戒行。善涅槃法華誦凈名經。吳國張緒禮事之。后居富陽縣泉林寺。寺常有鬼怪。自琳居之則消。琳弟子慧韶為屋所押。頭陷入肩。琳為祈請。韶夜見兩梵道人拔出其頭。旦起遂平復。琳於是設聖僧齋。鋪新帛于床上。齋畢見帛上有人跡。皆長三尺餘。眾咸服其徴感。富陽人始家家立聖僧坐以飯之。至梁初琳出居齊熙寺。天監十八年卒。春秋七十有三。
論曰。諷誦之利大矣。而成其功者希焉。良由總持難得惛忘易生。如經所說。止復一句一偈亦是聖所稱美。是以曇邃通神于石塢。僧生感衛于空中。道冏臨危而獲濟。慧慶將沒而蒙全。斯皆實德內充。故使徴應外啟。經云。六牙降室四王衛座。豈粵虛哉。若乃凝寒靖夜朗月長宵。獨處閑房吟諷經典。音吐遒亮文字分明。足使幽靈忻踴精神暢悅。所謂歌詠誦法言。以此為音樂者也。
贊曰。法身既遠。所寄者辭。沉吟反覆。惠利難思。無怠三業。有競六時。化人乃衛。變眾來比。此焉實德。誰與較之。
高僧傳卷第十二 大正藏第 50 冊 No. 2059 高僧傳
高僧傳卷第十三(興福經師導師)
梁會稽嘉祥寺沙門釋慧皎撰
興福第八(十四人)釋慧達一釋慧
【現代漢語翻譯】 現代漢語譯本：僧正（Sēngzhèng，僧官名）。圓寂于彼處。
釋道琳（Shì Dàolín），本是會稽山陰（Kuàijī Shānyīn，地名）人。年少出家，持守戒律，擅長《涅槃經》（Nièpán Jīng）、《法華經》（Fǎhuá Jīng），誦讀《凈名經》（Jìngmíng Jīng）。吳國（Wú Guó）的張緒（Zhāng Xù）以禮相待。後來居住在富陽縣（Fùyáng Xiàn）的泉林寺（Quánlín Sì）。寺廟中常有鬼怪出現，自從道琳居住后就消失了。道琳的弟子慧韶（Huì Sháo）被房屋壓迫，頭陷入肩膀。道琳為他祈禱，慧韶夜裡看見兩位梵道的道人拔出他的頭，早晨起來就恢復了。道琳於是設定聖僧齋（Shèng Sēng Zhāi，供養聖僧的齋會），在新帛上鋪在床上。齋戒完畢，看見帛上有人跡，都長三尺多。眾人都信服他的靈驗。富陽人開始家家戶戶設立聖僧的座位來供飯。到梁朝初年，道琳搬到齊熙寺（Qíxī Sì）居住。天監十八年圓寂，享年七十三歲。
評論說，諷誦經典的利益很大啊，但是能夠成就其功德的人卻很少。這是因為總持（zǒngchí，記憶和理解佛法的能力）難以獲得，而昏聵遺忘容易產生。如經書所說，哪怕只是複述一句一偈，也是聖人所稱讚的。因此曇邃（Tán Suì）在石塢（Shíwù，地名）顯現神通，僧生（Sēng Shēng）在空中感動衛瓘（Wèi Guàn，人名），道冏（Dào Jiǒng）在危難中獲得救濟，慧慶（Huì Qìng）將要去世而蒙受保全。這些都是因為內在的德行充實，所以使得靈驗在外顯現。經書說，六牙白象降臨房間，四大天王護衛座位，難道是虛假的嗎？如果是在寒冷寂靜的夜晚，明亮的月光照耀的漫長夜晚，獨自在空閑的房間吟誦經典，聲音洪亮，文字清晰，足以使幽靈歡欣鼓舞，精神暢快愉悅。這就是所謂的歌詠誦法言，用這個作為音樂。
讚頌說，法身（fǎshēn，佛的法性之身）已經遠離，所寄託的是言辭。沉吟反覆，恩惠利益難以思量。不要懈怠身口意三業，要努力于晝夜六時。化人（huàrén，變化出來的人）前來護衛，變化的眾生前來比附。這是真實的德行，誰能與他相比呢？
《高僧傳》（Gāosēng Zhuàn）卷第十二 《大正藏》（Dàzhèngzàng）第50冊 No. 2059 《高僧傳》
《高僧傳》卷第十三（興福經師導師）
梁（Liáng）會稽（Kuàijī，地名）嘉祥寺（Jiāxiáng Sì）沙門（shāmén，出家修道的人）釋慧皎（Shì Huìjiǎo）撰
興福第八（十四人）釋慧達（Shì Huìdá）一釋慧（Shì Huì）
【English Translation】 English version: Sēngzhèng (a title for a high-ranking monk). He passed away there.
Shì Dàolín was originally from Shānyīn in Kuàijī. He became a monk at a young age, upheld the precepts, and was skilled in the Nirvana Sutra, the Lotus Sutra, and reciting the Vimalakirti Sutra. Zhāng Xù of Wú treated him with respect. Later, he resided at Quánlín Temple in Fùyáng County. The temple was often haunted by ghosts, but they disappeared after Dàolín resided there. Dàolín's disciple, Huì Sháo, was oppressed by the house, and his head sank into his shoulders. Dàolín prayed for him, and Huì Sháo saw two Brahmacharin ascetics pulling out his head in the night. When he woke up in the morning, he had recovered. Dàolín then held a sacred Sangha (monk community) feast, spreading new silk on the bed. After the feast, footprints were seen on the silk, each more than three feet long. Everyone believed in his miraculous power. The people of Fùyáng began to set up seats for the sacred Sangha in every household to offer food. In the early years of the Liáng dynasty, Dàolín moved to Qíxī Temple. He passed away in the eighteenth year of the Tiānjiàn era, at the age of seventy-three.
It is said that the benefits of reciting scriptures are great, but few can achieve its merit. This is because total retention (zǒngchí) is difficult to obtain, and confusion and forgetfulness easily arise. As the scriptures say, even repeating a single sentence or verse is praised by the sages. Therefore, Tán Suì manifested supernatural powers at Shíwù, Sēng Shēng moved Wèi Guàn in the air, Dào Jiǒng was rescued from danger, and Huì Qìng was preserved from death. These are all because their inner virtue was abundant, which caused the miraculous responses to manifest externally. The scriptures say that the six-tusked white elephant descended into the room, and the Four Heavenly Kings guarded the seat. How could this be false? If one recites the scriptures alone in a quiet, cold night, with the bright moonlight shining through the long night, in a secluded room, with a clear and loud voice, and distinct words, it is enough to make the spirits rejoice and the mind feel refreshed. This is what is meant by singing and reciting the Dharma, using this as music.
The eulogy says that the Dharma body (fǎshēn) is far away, and what is entrusted is words. Pondering and repeating, the grace and benefits are difficult to fathom. Do not be lazy in the three karmas of body, speech, and mind, and strive in the six periods of the day and night. The transformed beings come to protect, and the transformed masses come to compare. This is true virtue, who can compare with him?
Biographies of Eminent Monks, Volume 12 Taisho Tripitaka, Volume 50, No. 2059, Biographies of Eminent Monks
Biographies of Eminent Monks, Volume 13 (Promoting Fortune, Sutra Masters, Guides)
Composed by Shì Huìjiǎo, a śrāmaṇa (monk) of Jiāxiáng Temple in Kuàijī, Liáng Dynasty
Promoting Fortune, Eighth (Fourteen People), Shì Huìdá, Shì Huì
元二釋慧力三釋慧受四釋僧慧五釋曇翼六釋僧洪七釋僧亮八釋法意九釋慧敬十釋法獻十一釋法獻十二釋僧護十三釋法悅十四
釋慧達。姓劉。本名薩河。并州西河離石人。少好田獵。年三十一忽如暫死。經日還蘇。備見地獄苦報。見一道人云。是其前世師。為其說法訓誨令出家往丹陽會稽吳郡覓阿育王塔像。禮拜悔過以懺先罪。既醒即出家學道。改名慧達。精勤福業。唯以禮懺為先。晉寧康中至京師。先是簡文皇帝于長干寺造三層塔。塔成之後每夕放光。達上越城顧望見此剎杪獨有異色。便往拜敬晨夕懇到。夜見剎下時有光出。乃告人共掘。掘入丈許得三石碑。中央碑覆中有一鐵函。函中又有銀函。銀函里金函。金函里有三舍利。又有一爪甲及一發。發申長數尺。卷則成螺。光色炫耀。乃周敬王時阿育王起八萬四千塔。此其一也。既道俗嘆異。乃于舊塔之西更豎一剎。施安舍利。晉太元十六年。孝武更加為三層。又昔晉咸和中丹陽尹高悝。于張侯橋浦里掘得一金像。無有光趺。而製作甚工。前有梵書云。是育王第四女所造。悝載像還至長干巷口。牛不復行非人力所御。乃任牛所之。徑趣長干寺。爾後年許。有臨海漁人張繫世。于海口得銅蓮華趺浮在水上。即取送縣。縣表上上臺。敕使安像足下。契然相應。後有
【現代漢語翻譯】 現代漢語譯本：
釋慧達。俗姓劉，本名薩河。是并州西河離石人。他年輕時喜歡田獵。三十一歲時，忽然像死去一樣，經過一天才甦醒。他清楚地看到了地獄的苦報。他見到一位道人說，那是他前世的老師，為他說法訓誡，讓他出家後去丹陽、會稽、吳郡尋找阿育王塔像（Aśoka Stūpa Image），禮拜懺悔，以懺除過去的罪業。醒來后，他就出家學道，改名為慧達。他精進勤勉地修習福業，總是以禮拜懺悔為先。晉朝寧康年間，他來到京師。此前，簡文皇帝在長干寺建造了一座三層塔。塔建成后，每晚都放出光芒。慧達登上越城，遠望，看到這座塔的頂端獨有異色。於是前往拜敬，早晚懇切祈禱。夜裡看到塔下時常有光發出。於是告訴人們一起挖掘。挖掘進入一丈多深，得到了三塊石碑。中央的石碑下面覆蓋著一個鐵函，鐵函中又有一個銀函，銀函里有一個金函，金函里有三顆舍利（Śarīra），還有一片爪甲和一根頭髮。頭髮伸展開來有數尺長，捲起來則成螺狀，光彩炫耀。這乃是周敬王時阿育王建造八萬四千塔中的一座。當時道俗之人都嘆異此事。於是就在舊塔的西邊又豎立了一座塔，安置舍利。晉太元十六年，孝武帝又加建為三層。過去晉朝咸和年間，丹陽尹高悝在張侯橋浦里挖掘得到一尊金像，沒有蓮花座，但製作非常精巧。前面有梵文寫著，這是阿育王的第四個女兒所造。高悝用車載著金像返回，到達長干巷口時，牛不再行走，不是人力所能控制的。於是就任憑牛自己走。牛徑直走向長干寺。此後一年左右，有臨海的漁人張繫世在海口得到一個銅蓮花座，漂浮在水上。他取來送給縣裡。縣裡上報朝廷。皇帝下令將蓮花座安在金像的腳下，非常吻合。後來，有...
【English Translation】 English version:
Śramaṇa Huida. His secular surname was Liu, and his original name was Sahe. He was a native of Lishi in Xihe, Bingzhou. In his youth, he enjoyed hunting. At the age of thirty-one, he suddenly seemed to die, and after a day, he revived. He clearly saw the suffering and retribution of hell. He saw a Daoist who said he was his teacher from a previous life, who preached to him and instructed him to seek out the Aśoka Stūpa Image in Danyang, Kuaiji, and Wujun after he left home, to prostrate and repent in order to atone for his past sins. After waking up, he became a monk and changed his name to Huida. He diligently cultivated meritorious deeds, always prioritizing prostration and repentance. During the Ningkang era of the Jin Dynasty, he came to the capital. Prior to this, Emperor Jianwen had built a three-story pagoda at Changgan Temple. After the pagoda was completed, it emitted light every night. Huida climbed Yuecheng and looked out, seeing that the top of this pagoda had a unique color. So he went to pay homage, praying earnestly morning and evening. At night, he saw light often emanating from under the pagoda. So he told people to dig together. After digging more than a zhang (approximately 10 feet) deep, they found three stone tablets. The central tablet covered an iron box, which contained a silver box, which contained a gold box, which contained three Śarīra (relics), as well as a nail clipping and a strand of hair. The hair stretched out several feet long, and when curled up, it formed a spiral shape, with dazzling light. This was one of the eighty-four thousand pagodas built by King Aśoka during the reign of King Zhou Jing. At that time, both monks and laypeople marveled at this matter. So they erected another pagoda to the west of the old pagoda to enshrine the Śarīra. In the sixteenth year of the Taiyuan era of the Jin Dynasty, Emperor Xiaowu added three more stories. In the past, during the Xianhe era of the Jin Dynasty, Gao Kui, the governor of Danyang, unearthed a golden statue in Puli at Zhanghou Bridge. It had no lotus pedestal, but the workmanship was very exquisite. There was Sanskrit written on the front, saying that it was made by the fourth daughter of King Aśoka. Gao Kui transported the statue back by cart, and when he reached the entrance of Changgan Lane, the ox refused to move, and it could not be controlled by human force. So he let the ox go on its own. The ox went straight to Changgan Temple. About a year later, a fisherman named Zhang Xishi from Linhai found a bronze lotus pedestal floating on the sea. He took it and sent it to the county. The county reported it to the imperial court. The emperor ordered the lotus pedestal to be placed under the feet of the golden statue, and it fit perfectly. Later, there was...
西域五僧詣悝云。昔于天竺得阿育王像。至鄴遭亂藏置河邊。王路既通尋覓失所。近得夢雲。像已出江東為高悝所得。故遠涉山海欲一見禮拜耳。悝即引至長干。五人見像歔欷涕泣。像即放光照于堂內。五人云。本有圓光今在遠處。亦尋當至。晉咸安元年交州合浦縣採珠人董宗之。于海底得一佛光。刺史表上。晉簡文帝敕施此像。孔穴懸同光色一重。凡四十餘年東西祥感光趺方具。達以剎像靈異倍加翹勵。后東遊吳縣禮拜石像以像于西晉將末建興元年癸酉之歲。浮在吳松江滬瀆口。漁人疑為海神。延巫祝以迎之。於是風濤俱盛駭懼而還。時有奉黃老者。謂是天師之神。復共往接飄浪如初。後有奉佛居士吳縣民朱應。聞而嘆曰。將非大覺之垂應乎。乃潔齋共東云寺帛尼及信者數人到滬瀆口。稽首盡虔歌唄至德。即風潮調靜。遙見二人浮江而至。乃是石像。背有銘志一名惟衛。二名迦葉。即接還安置通玄寺。吳中士庶嗟其靈異。歸心者眾矣。達停止通玄寺首尾三年。晝夜虔禮未嘗暫廢。頃之進適會稽禮拜𨞆塔。此塔亦是育王所造。歲久荒蕪示存基跖。達翹心束想乃見神光焰發。因是修立龕砌。群鳥無敢棲集。凡近寺側畋漁者必無所獲。道俗感測莫不移信。后郡守孟顗。復加開拓。達東西覲禮屢表徴驗。精勤篤勵終年無改。
【現代漢語翻譯】 現代漢語譯本 西域的五位僧人拜訪高悝（Kao K'uei），說：『我們過去在天竺（India）得到阿育王（Ashoka）的佛像。到達鄴城（Yeh）時，遭遇戰亂，便將佛像藏在河邊。後來王路開通，再去尋找時卻已丟失。最近我們做了一個夢，夢中說佛像已經到了江東（Kiangtung），被高悝您得到了。因此我們不遠萬里，跋山涉水，想要一睹佛像，頂禮膜拜。』高悝於是將他們引到長干寺（Ch'ang-kan）。五位僧人見到佛像，都抽泣流淚。佛像隨即放出光芒，照亮了整個殿堂。五位僧人說：『這佛像原本有圓光，現在圓光在遠處，也應該很快就會到來。』 晉朝咸安元年，交州（Chiao Chou）合浦縣（Ho-p'u）的採珠人董宗之（Tung Tsung-chih），在海底得到一尊佛光。刺史將此事上報朝廷。晉簡文帝（Emperor Chien-wen）下令將佛光安置在這尊佛像上。佛光上的孔穴與佛像完全吻合，光色也完全一致。前後四十多年，東西兩地都出現了祥瑞的感應，佛像的光座才算完整。達（Ta）因為佛像的靈異而更加虔誠努力。 後來，達東遊吳縣（Wu），禮拜一尊石像。這尊石像在西晉（Western Chin）末年建興元年（建興元年）癸酉年，漂浮在吳淞江（Wu-sung River）滬瀆口（Hu-tu Estuary）。漁民們懷疑是海神，請來巫師祈禱迎接。結果江上風浪大作，漁民們驚恐而回。當時有信奉黃老之術的人，認為是天師（Celestial Master）的神靈，再次一同前去迎接，但石像仍然漂浮不定。後來，有一位信奉佛教的居士，吳縣人朱應（Chu Ying），聽說了這件事，感嘆道：『莫非是佛陀大覺的垂應嗎？』於是他齋戒沐浴，與東云寺（T'ung-yün Temple）的比丘尼（bhiksuni）以及其他信徒數人，一同來到滬瀆口。他們虔誠地稽首禮拜，歌頌佛德，江上的風浪立刻平靜下來。遠遠地看到有兩個人扶著石像從江上漂來。石像的背面有銘文，一個名字是惟衛（Vipaśyin），另一個名字是迦葉（Kasyapa）。於是他們將石像接回，安置在通玄寺（T'ung-hsüan Temple）。吳縣的士人和百姓都驚歎石像的靈異，歸心向佛的人很多。達在通玄寺停留了三年，日夜虔誠禮拜，從未懈怠。 不久之後，達前往會稽（K'uai-chi），禮拜𨞆塔（Ashoka Pagoda）。這座塔也是阿育王所建造的，但年久失修，只剩下地基。達一心祈禱，看到神光閃耀。於是他開始修建佛龕和臺階，鳥類都不敢在上面棲息。凡是靠近寺廟附近打獵捕魚的人，都一無所獲。道士和百姓都感到驚異，沒有不改變信仰的。後來郡守孟顗（Meng I）又加以擴建。達多次前往東西各地朝拜，屢次顯現靈驗，他精進勤勉，終年沒有改變。
【English Translation】 English version Five monks from the Western Regions visited Kao K'uei, saying, 'We obtained an image of King Ashoka (Ashoka) in India (India) in the past. When we arrived at Yeh (Yeh), we encountered war and hid the image by the river. Later, when the royal road was opened, we searched for it but could not find it. Recently, we had a dream that the image had gone to Kiangtung (Kiangtung) and was obtained by you, Kao K'uei. Therefore, we have traveled far across mountains and seas to see and worship the image.' Kao K'uei then led them to Ch'ang-kan Temple (Ch'ang-kan). When the five monks saw the image, they sobbed and wept. The image then emitted light, illuminating the entire hall. The five monks said, 'This image originally had a halo, but now the halo is far away and should arrive soon.' In the first year of the Hsien-an era of the Chin Dynasty, Tung Tsung-chih (Tung Tsung-chih), a pearl diver from Ho-p'u County (Ho-p'u) in Chiao Chou (Chiao Chou), obtained a Buddha's light from the seabed. The governor reported this matter to the court. Emperor Chien-wen (Emperor Chien-wen) of the Chin Dynasty ordered that the Buddha's light be placed on this image. The holes in the Buddha's light perfectly matched the image, and the colors were exactly the same. For more than forty years, auspicious responses appeared in both the east and west, and the pedestal of the image was finally complete. Ta (Ta) became even more devout and diligent because of the image's miraculous powers. Later, Ta traveled east to Wu County (Wu) to worship a stone image. This stone image floated in the Hu-tu Estuary (Hu-tu Estuary) of the Wu-sung River (Wu-sung River) in the year Kuei-yu of the Chien-hsing era (Chien-hsing era) at the end of the Western Chin Dynasty (Western Chin). The fishermen suspected it was a sea god and invited shamans to pray and welcome it. As a result, the wind and waves on the river became strong, and the fishermen returned in fear. At that time, some people who believed in the teachings of Huang-Lao thought it was the spirit of the Celestial Master (Celestial Master) and went together to welcome it again, but the image still floated uncertainly. Later, a Buddhist layman, Chu Ying (Chu Ying) from Wu County, heard about this and exclaimed, 'Could it be the response of the Great Enlightenment of the Buddha?' So he fasted and bathed, and together with the bhiksuni (bhiksuni) of T'ung-yün Temple (T'ung-yün Temple) and several other believers, came to the Hu-tu Estuary. They bowed and worshiped sincerely, and sang praises of the Buddha's virtues, and the wind and waves on the river immediately calmed down. From afar, they saw two people supporting the stone image floating from the river. There was an inscription on the back of the image, one name being Vipaśyin (Vipaśyin) and the other name being Kasyapa (Kasyapa). So they took the image back and placed it in T'ung-hsüan Temple (T'ung-hsüan Temple). The scholars and people of Wu County were amazed by the image's miraculous powers, and many people turned to Buddhism. Ta stayed in T'ung-hsüan Temple for three years, worshiping devoutly day and night, never slacking. Not long after, Ta went to K'uai-chi (K'uai-chi) to worship the Ashoka Pagoda (Ashoka Pagoda). This pagoda was also built by King Ashoka, but it had been neglected for many years and only the foundation remained. Ta prayed wholeheartedly and saw divine light shining. So he began to build niches and steps, and birds did not dare to perch on them. Anyone who hunted or fished near the temple would gain nothing. Taoists and common people were amazed and changed their beliefs. Later, the governor Meng I (Meng I) expanded it further. Ta went to worship in various places in the east and west many times, and miraculous signs appeared repeatedly. He was diligent and assiduous, and never changed throughout the year.
后不知所之。
釋慧元。河北人。為人性善喜慍無色。常習禪誦經。勸化福事以為恒業。晉太元初于武陵平山立寺。有二十餘僧。飧蔬幽遁永絕人途。以太元十四年卒。卒後有人入武當山下見之。神色甚暢。寄語寺僧勿使寺業有廢。自是寺內常聞空中應時有磬聲。依而集眾未嘗差失。沙門竺慧直居之。直精苦有戒節。后絕粒唯餌松柏。因登山蟬蛻焉。
釋慧力。未知何人。晉永和中來游京師。常乞食蔬苦頭陀修福。至晉興寧中啟乞陶處以為瓦官寺。初標塔基是今塔之西。每夕標輒東移十餘步。旦取還已復隨徙。潛共伺之。見一人著朱衣武冠拔標置東方。仍于其處起塔。今之塔處是也。記者云。寺立后三十年。當爲天火所燒。至晉孝武太元二十一年七月夜自然火起。寺僧數十都無知者。明旦見塔已成灰聚。帝曰。此國不祥之相也。即敕楊法尚李緒等速令修復。至九月帝崩。有戴安道所制五像及戴颙所治丈六金像。昔鑄像初成。而面首殊瘦。諸工無如之何。乃迎颙看之。颙曰。非面瘦也。乃臂胛肥耳。既鑢減臂胛而面相自滿。諸工無不嘆息。又有師子國四尺二寸玉像。並皆在焉。昔師子國王。聞晉孝武精於奉法。故遣沙門曇摩抑遠獻此佛。在道十餘年。至義熙中乃達晉。司徒王謐嘗入臺見東掖門口有寺。人擲
【現代漢語翻譯】 現代漢語譯本：之後就不知道他的去向了。
釋慧元（Shi Huiyuan），河北人。他天性善良，喜怒不形於色。經常修習禪定，誦讀經文，勸人行善積福作為日常的功課。晉朝太元年間，在武陵平山建立寺廟，有二十多位僧人。他們吃素隱居，與世隔絕。在太元十四年圓寂。圓寂後有人進入武當山下見到他，神色非常愉快。他託人帶話給寺里的僧人，不要讓寺廟的事務荒廢。從此以後，寺廟裡經常聽到空中傳來應時的磬聲。依照磬聲集合大眾，從未有過差錯。沙門竺慧直（Zhu Huizhi）住持該寺。竺慧直精進刻苦，嚴守戒律。後來斷絕穀物，只吃松柏。因此登山羽化成仙。
釋慧力（Shi Huili），不知道是什麼地方人。晉朝永和年間來到京師遊歷。經常乞討食物，吃粗糙的食物，苦行頭陀，修積福德。到晉朝興寧年間，請求陶淵明（Tao Yuanming）的後人捐出地方，用來建造瓦官寺。最初標立塔基的位置是現在塔的西邊。每天晚上，標桿都會向東移動十多步。早上取回來，又會再次移動。有人暗中觀察，看見一個人穿著紅色的衣服，戴著武士的帽子，拔起標桿放在東方。於是就在那個地方建造了塔，就是現在的塔的位置。記錄的人說，寺廟建立后三十年，將會被天火燒燬。到晉孝武帝太元二十一年七月，夜裡自然起火。寺廟裡的幾十個僧人都不知道。第二天早上看見塔已經變成灰燼。皇帝說，這是國家不祥的徵兆。立即命令楊法尚（Yang Fashang）、李緒（Li Xu）等人迅速修復。到九月，皇帝駕崩。寺里有戴安道（Dai Andao）製作的五尊佛像，以及戴颙（Dai Yong）製作的丈六金像。當初鑄造佛像剛完成時，面部顯得特別瘦削。工匠們都束手無策。於是請戴颙來看。戴颙說，不是面部瘦削，而是手臂和肩膀太肥了。於是銼掉手臂和肩膀上的肥肉，面相自然就豐滿了。工匠們無不歎服。還有師子國（Sizi Guo，今斯里蘭卡）的四尺二寸玉像，也都在寺里。當初師子國王聽說晉孝武帝精通佛法，所以派遣沙門曇摩抑遠（Tanmoyi Yuan）獻上這尊佛像。在路上走了十多年，到義熙年間才到達晉朝。司徒王謐（Wang Mi）曾經進入宮廷，看見東掖門門口有一座寺廟，有人往裡扔東西。
【English Translation】 English version: Afterwards, no one knew where he went.
Shi Huiyuan, a native of Hebei, was kind by nature and showed no emotion in his expressions. He often practiced meditation, recited scriptures, and made it his constant practice to encourage good deeds and accumulate blessings. In the early years of the Taiyuan era of the Jin Dynasty, he established a temple on Ping Mountain in Wuling, with more than twenty monks. They lived a secluded life of vegetarianism, completely isolated from the world. He passed away in the fourteenth year of the Taiyuan era. After his death, someone entered the foot of Mount Wudang and saw him, looking very cheerful. He asked the person to tell the monks in the temple not to let the temple's affairs fall into disrepair. From then on, the temple often heard the sound of a chime in the air at the appropriate time. The monks would gather according to the sound of the chime, never making a mistake. The Shramana Zhu Huizhi resided in the temple. Zhu Huizhi was diligent and strict in observing the precepts. Later, he stopped eating grains and only ate pine and cypress. As a result, he ascended the mountain and transformed into an immortal.
Shi Huili, it is not known where he was from. During the Yonghe era of the Jin Dynasty, he came to the capital to travel. He often begged for food, ate coarse food, practiced asceticism, and accumulated merit. During the Xingning era of the Jin Dynasty, he requested the descendants of Tao Yuanming to donate land to build the Waguan Temple. Initially, the marker for the pagoda's foundation was placed to the west of the current pagoda. Every night, the marker would move more than ten steps to the east. When it was retrieved in the morning, it would move again. Someone secretly observed and saw a person wearing red clothes and a warrior's hat, pulling up the marker and placing it to the east. So the pagoda was built in that location, which is where it stands today. The recorder said that thirty years after the temple was built, it would be destroyed by heavenly fire. In the seventh month of the twenty-first year of the Taiyuan era of Emperor Xiaowu of Jin, a fire started naturally at night. The dozens of monks in the temple were unaware. The next morning, the pagoda was seen to have turned to ashes. The emperor said, 'This is an ominous sign for the country.' He immediately ordered Yang Fashang and Li Xu to quickly repair it. In September, the emperor passed away. The temple contained five Buddha statues made by Dai Andao, as well as a sixteen-foot golden statue made by Dai Yong. When the statue was first cast, the face appeared particularly thin. The craftsmen were at a loss. So they invited Dai Yong to see it. Dai Yong said, 'It is not that the face is thin, but that the arms and shoulders are too thick.' So they filed down the fat on the arms and shoulders, and the face naturally became full. The craftsmen were all amazed. There was also a four-foot two-inch jade statue from the Kingdom of Simhala (present-day Sri Lanka), which was also in the temple. The King of Simhala had heard that Emperor Xiaowu of Jin was proficient in upholding the Dharma, so he sent the Shramana Tanmoyi Yuan to present this Buddha statue. It took more than ten years on the road, and it arrived in Jin during the Yixi era. Situ Wang Mi once entered the palace and saw a temple at the entrance of the East Yamen, where people were throwing things.
樗戲樗所著處輒有光出。怪令掘之得一金像。合光趺長七尺二寸。謐即啟聞宋高祖迎入臺供養。宋景平末送出瓦官寺。今移龍光寺。
釋慧受。安樂人。晉興寧中來游京師。蔬食苦行常修福業。嘗行過王坦之園。夜輒夢于園中立寺。如此數過。受欲就王乞立一間屋處。未敢發言。且向守園客松期說之。期云。王家之園恐非所圖也。受曰。若令誠感何憂不得。即詣王陳之。王大喜。即以許焉。初立一小屋。每夕復夢見一青龍從南方來化為剎柱。受將沙彌試至新亭江尋覓。乃見一長木隨流來下。受曰。必是吾所見者也。於是僱人牽上。豎立為剎。架以一層。道俗競集咸嘆神異。坦之即舍園為寺。以受本鄉為名號曰安樂寺。東有丹陽尹王雅宅。西有東燕太守劉斗宅。南有豫章太守范寧宅。並施以成寺。後有沙門道靖道敬等。更加修飾。於今崇麗焉。
釋僧慧。未知何人。少來好修福業。晉義熙中共長安人行長生。立寺于京師破塢村中。始迂域其處起草屋數間。便集僧設齋。至中夜堂內兩燈忽自然行進前數十步。油纂如故無所傾覆。大眾驚嗟訪諸耆老咸言。燈所移處是昔時外國道人起塔之基。於是就共修立。以燈移表瑞。因號崇明寺焉。
釋僧翼。本吳興餘杭人。少而信悟。早有絕塵之操。初出家止廬山寺
【現代漢語翻譯】 現代漢語譯本 樗戲樗（人名，具體不詳）所居住的地方常常有光發出。感到奇怪，便讓人挖掘，得到一尊金像。連同底座，金像高七尺二寸。謐（人名，具體不詳）立即稟告宋高祖，高祖將金像迎入宮中供養。宋景平年間，又將金像送出，安置在瓦官寺。現在已經移到龍光寺。
釋慧受（僧人名）是安樂（地名）人。晉興寧年間來到京師遊歷。他吃素，刻苦修行，經常修習福業。曾經路過王坦之（人名）的園子，晚上總是夢見在園中建立寺廟。這樣多次之後，慧受想要向王坦之請求允許在園中建立一間屋子，但不敢開口。於是先向看守園子的客人松期（人名）說了這件事。松期說：『王家的園子恐怕不是你能圖謀的。』慧受說：『如果我的誠心能夠感動他，還怕得不到嗎？』於是前往拜見王坦之，陳述了自己的想法。王坦之非常高興，立刻答應了他。最初只建立了一間小屋。每天晚上又夢見一條青龍從南方飛來，化為剎柱。慧受帶領沙彌到新亭江尋找。看見一根長木頭順著水流漂下來。慧受說：『這一定是我夢中所見到的。』於是僱人將木頭拉上來，豎立為剎柱，並在上面架設了一層。道士和俗人都聚集在一起，都感嘆這件事的神奇。王坦之於是將園子捐獻出來作為寺廟，以慧受的家鄉作為寺名，叫做安樂寺。東邊有丹陽尹王雅（官名，人名），西邊有東燕太守劉斗（官名，人名），南邊有豫章太守范寧（官名，人名）的住宅，他們都捐獻財物來幫助建成寺廟。後來有沙門道靖（僧人名）、道敬（僧人名）等人，又加以修飾，至今仍然非常壯麗。
釋僧慧（僧人名），不知道是什麼地方人。從小就喜歡修行福業。晉義熙年間，與長安人一起修行長生之術，在京師破塢村中建立寺廟。最初只是圈定了一塊地方，建造了幾間草屋，便聚集僧人設齋。到了半夜，佛堂內的兩盞燈忽然自己向前移動了幾十步。燈油和燈芯都和原來一樣，沒有傾斜或翻倒。大眾感到驚奇，向年長的老人詢問，老人們都說：『燈移動的地方是以前外國道人建造佛塔的地基。』於是大家共同在那裡修建佛塔，因為燈移動顯示了祥瑞，因此將寺廟命名為崇明寺。
釋僧翼（僧人名），原本是吳興餘杭人。從小就信奉佛法，很早就有了脫離塵世的想法。最初出家住在廬山寺。
【English Translation】 English version Wherever the recluse Chu Xi Chu (personal name, details unknown) resided, light would emanate. Feeling strange, he ordered it to be dug up, and a golden statue was obtained. Including the pedestal, the statue was seven feet two inches tall. Mi (personal name, details unknown) immediately reported this to Emperor Gaozu of the Song Dynasty, who welcomed the statue into the palace for worship. During the Jingping era of the Song Dynasty, the statue was sent out and placed in Waguan Temple. It has now been moved to Longguang Temple.
The monk Hui Shou (monk's name) was a native of Anle (place name). During the Xingning era of the Jin Dynasty, he came to the capital to travel. He ate vegetarian food, practiced asceticism diligently, and often cultivated meritorious deeds. He once passed by the garden of Wang Tanzi (personal name), and at night he always dreamed of building a temple in the garden. After this happened several times, Hui Shou wanted to ask Wang Tanzi for permission to build a room in the garden, but he dared not speak. So he first told Song Qi (personal name), the guest who guarded the garden, about this matter. Song Qi said, 'Wang's garden is probably not something you can plot for.' Hui Shou said, 'If my sincerity can move him, what worry is there that I won't get it?' So he went to see Wang and stated his thoughts. Wang was very happy and immediately agreed. Initially, only a small hut was built. Every night he dreamed again of a blue dragon flying from the south and transforming into a flagpole. Hui Shou led the novice monks to Xinting River to search. They saw a long piece of wood floating down the river. Hui Shou said, 'This must be what I saw in my dream.' So he hired people to pull the wood up, erected it as a flagpole, and built a layer on top of it. Taoists and laypeople gathered together, all marveling at the miraculous nature of this event. Wang Tanzi then donated the garden to be used as a temple, and named it Anle Temple after Hui Shou's hometown. To the east was the residence of Wang Ya (official title, personal name), the governor of Danyang, to the west was the residence of Liu Dou (official title, personal name), the governor of Dongyan, and to the south was the residence of Fan Ning (official title, personal name), the governor of Yuzhang. They all donated money to help build the temple. Later, the monks Dao Jing (monk's name), Dao Jing (monk's name), and others further decorated it, and it is still very magnificent today.
The monk Seng Hui (monk's name), it is not known where he was from. From a young age, he liked to cultivate meritorious deeds. During the Yixi era of the Jin Dynasty, he practiced the art of longevity with the people of Chang'an and built a temple in Powu Village in the capital. Initially, they only demarcated a piece of land and built a few thatched huts, and then gathered monks to hold a vegetarian feast. At midnight, two lamps in the hall suddenly moved forward dozens of steps on their own. The oil and wicks were the same as before, without tilting or overturning. The crowd was amazed and asked the elderly, who all said, 'The place where the lamps moved is the foundation where a foreign Taoist priest built a pagoda in the past.' So everyone jointly built a pagoda there. Because the movement of the lamps showed auspiciousness, the temple was named Chongming Temple.
The monk Seng Yi (monk's name) was originally from Yuhang, Wuxing. He believed in Buddhism from a young age and had the ambition to escape the world early on. He initially became a monk and lived in Lushan Temple.
依慧遠修學。蔬素苦節見重門人。晚適關中。復師羅什。經律數論。並皆參涉。又誦法華一部。以晉義熙十三年與同志曇學沙門俱游會稽履訪山水。至秦望西北見五岫駢峰有耆阇之狀。乃結草成庵。稱曰法華精舍。太守孟顗富人陳載。並傾心挹德贊助成功。翼蔬食澗飲三十餘年。以宋元嘉二十七年卒。春秋七十。立碑山寺旌其遺德。會稽孔逭制文。翼同遊曇學沙門。后移卜秦望之北。號曰樂林精舍。有韶相灌茜。並東嶽望僧咸共憩焉。時有釋道敬者。本瑯瑘胄族。晉右將軍王羲之曾孫。避世出家。情愛丘壑棲於若耶山。立懸溜精舍。敬后為供養眾僧。乃舍具足。專精十戒云。
釋僧洪。豫州人。止於京師瓦官寺。少而修身整潔。后率化有緣造丈六金像。镕鑄始畢。未及開模。時晉末銅禁甚嚴。犯者必死。宋武於時為相國。洪坐罪繫於相府。唯誦觀世音經。一心歸命佛像。夜夢所鑄像來。手摩洪頭問怖不。洪言。自念必死。像曰無憂。見像胸方尺許銅色燋沸。會當行刑府參軍監殺。而牛奔車壤。因更剋日。續有令。從彭城來云。未殺僧洪者可原。遂獲免。還開模見像胸前果有燋沸。洪后以苦行卒矣。
釋僧亮。未知何人。少以戒行著名。欲造丈六金像。用銅不少。非細乞能辦。聞湘州界銅溪伍子胥廟多有銅
【現代漢語翻譯】 現代漢語譯本：慧翼跟隨慧遠（Huiyuan，東晉時期著名僧侶）修學，因生活簡樸、嚴守戒律而受到同門敬重。晚年他前往關中（Guanzhong，今陜西一帶），又師從鳩摩羅什（Kumarajiva，著名佛經翻譯家）。他對經、律、數論（Buddhist Abhidharma，佛教論藏）都有涉獵，並背誦《法華經》一部。晉義熙十三年，他與同道曇學（Tanxue）一同遊歷會稽（Kuaiji，今浙江紹興），尋訪山水。到達秦望山（Qinwang Mountain）西北，見到五座山峰並列，形似耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀說法之地），便結草為庵，名為法華精舍（Fahua Vihara）。太守孟顗（Meng Yi）和富人陳載（Chen Zai）都傾心仰慕他的德行，贊助他完成精舍的建造。慧翼堅持素食、飲澗水三十餘年，宋元嘉二十七年圓寂，享年七十歲。人們在山寺立碑，彰顯他的遺德，會稽人孔逭（Kong Huan）撰寫碑文。與慧翼一同遊歷的曇學，後來遷居到秦望山北，將精舍命名為樂林精舍（Yuelin Vihara）。有韶（Shao）、相（Xiang）、灌（Guan）、茜（Qian）等僧人，以及東嶽（Dongyue）的望僧（Wang Seng）都曾在此居住。 當時有位釋道敬（Shi Daojing），本是瑯琊（Langya）的貴族，是晉朝右將軍王羲之（Wang Xizhi，著名書法家）的曾孫。他爲了避世而出家，喜愛山水，隱居在若耶山（Ruoye Mountain），建立了懸溜精舍（Xuanliu Vihara）。道敬後來爲了供養眾僧，捨棄了所有財產，專心持守十戒。 釋僧洪（Shi Senghong）是豫州（Yu Zhou，古代行政區劃）人，住在京師（Jing Shi，首都）的瓦官寺（Waguan Temple）。他從小就注重修身，行為端正。後來他發願建造一尊一丈六尺高的金像。在熔鑄即將完成、尚未開模的時候，正值晉朝末年，銅禁非常嚴格，違犯者會被處死。宋武帝（Emperor Wu of Song）當時擔任相國，僧洪因此獲罪，被關押在相府。他一心誦唸《觀世音經》，一心歸命佛像。夜裡夢見所鑄的佛像前來，用手撫摸他的頭，問他是否害怕。僧洪說，自己認為必死無疑。佛像說不要憂慮，僧洪看到佛像胸前有一尺見方的銅色焦沸。恰逢行刑時，負責監斬的府參軍遇到牛奔車毀的意外，因此改期行刑。後來又有命令從彭城（Pengcheng）傳來，說未殺僧洪者可以赦免。於是僧洪得以免死。他回去開模，看到佛像胸前果然有焦沸的痕跡。僧洪後來以苦行而終。 釋僧亮（Shi Sengliang），不知道是哪裡人。他從小就以持戒修行而聞名。他想建造一尊一丈六尺高的金像，需要大量的銅，不是靠少量乞討就能辦到的。聽說湘州（Xiang Zhou）境內的銅溪（Tongxi River）伍子胥廟（Wu Zixu Temple）有很多銅。
【English Translation】 English version: Huiyi studied under Huiyuan (a famous monk during the Eastern Jin Dynasty), and was highly regarded by his fellow disciples for his simple vegetarian life and strict adherence to precepts. In his later years, he went to Guanzhong (present-day Shaanxi area) and became a disciple of Kumarajiva (a famous translator of Buddhist scriptures). He was involved in Sutras, Vinaya, and Abhidharma (Buddhist Abhidharma), and recited one copy of the 'Lotus Sutra'. In the thirteenth year of the Yixi reign of the Jin Dynasty, he traveled to Kuaiji (present-day Shaoxing, Zhejiang) with his fellow practitioner Tanxue, visiting mountains and rivers. When they arrived northwest of Qinwang Mountain, they saw five peaks standing side by side, resembling Grdhrakuta (also known as Vulture Peak, where the Buddha preached), so they built a thatched hut and named it Fahua Vihara. Prefect Meng Yi and wealthy man Chen Zai wholeheartedly admired his virtue and sponsored the completion of the Vihara. Huiyi adhered to vegetarianism and drank from mountain streams for more than thirty years, and passed away in the twenty-seventh year of the Yuanjia reign of the Song Dynasty, at the age of seventy. A stele was erected in the mountain temple to commemorate his legacy, and Kong Huan of Kuaiji wrote the inscription. Tanxue, who traveled with Huiyi, later moved north of Qinwang Mountain and named the Vihara Yuelin Vihara. Monks such as Shao, Xiang, Guan, Qian, and Wang Seng of Dongyue all resided there. At that time, there was Shi Daojing, originally a noble from Langya, and the great-grandson of Wang Xizhi (a famous calligrapher) , General of the Right of Jin Dynasty. He renounced the world and became a monk, loved mountains and rivers, and lived in Ruoye Mountain, establishing Xuanliu Vihara. Later, in order to support the monks, Daojing gave up all his property and devoted himself to upholding the ten precepts. Shi Senghong was from Yu Zhou (ancient administrative division) and lived in Waguan Temple in Jing Shi (the capital). He focused on self-cultivation and was upright from a young age. Later, he vowed to build a sixteen-foot-tall golden statue. When the casting was about to be completed but the mold had not yet been opened, it was the end of the Jin Dynasty, and the copper ban was very strict, and violators would be executed. Emperor Wu of Song was the prime minister at the time, and Senghong was convicted and imprisoned in the prime minister's mansion. He recited the 'Avalokitesvara Sutra' wholeheartedly and took refuge in the Buddha statue. At night, he dreamed that the cast statue came and stroked his head, asking if he was afraid. Senghong said that he thought he would die. The statue said not to worry, and Senghong saw that there was a square foot of copper color scorched on the chest of the statue. Coincidentally, when the execution was about to take place, the military advisor in charge of supervising the execution encountered an accident where an ox ran wild and destroyed the chariot, so the execution was postponed. Later, an order came from Pengcheng, saying that those who had not killed Senghong could be pardoned. Thus, Senghong was spared from death. He went back to open the mold and saw that there was indeed a scorched mark on the chest of the statue. Senghong later died through ascetic practices. Shi Sengliang, it is not known where he was from. He was known for upholding the precepts and practicing from a young age. He wanted to build a sixteen-foot-tall golden statue, which required a large amount of copper, which could not be obtained by begging in small amounts. He heard that there was a lot of copper in the Wu Zixu Temple in Tongxi River in Xiang Zhou.
器。而廟甚威嚴無人敢近。亮聞而造焉。告刺史張邵借健人百頭大船十艘。邵曰。廟既靈驗犯者必斃。且有蠻人守護。詎可得耶。亮曰。若果福德與檀越共。如其有咎躬自當之。邵即給人船。三日三夜行至廟所。亮與手力一時俱進。未至廟屋二十許步。有兩銅鑊容百餘斛。中有巨蛇長十餘丈出遮行路。亮乃正儀執錫。咒愿數十言。蛇忽然而隱。俄見一人秉竹笏而出。云聞法師道業非凡營福事重。今特相隨喜。於是令人輦取。廟銅既多十不取一。而舫已滿。唯神床頭有一唾壺。中有一蝘蜓長二尺許。乍出乍入。議者咸云。神最愛此物。亮遂不取。於是而去。遇風水甚利。比群蠻相報追逐不復能及。還都鑄像既成。唯焰光未備。宋文帝為造金薄圓光安置彭城寺。至宋太始中。明帝移像湘宮寺。今猶在焉。
釋法意。江左人。好營福業起五十三寺。晉義熙中鐘山祭酒朱應子。先是孫恩建義之黨竄居此山。分其外地少許。與意為寺號曰延賢寺。后杯度去來此寺云。此處尋有諸變。后時當好地對天堂易為福業。俄為野火所燒。后齊諧及張寅等。藉杯度之旨。語在度傳。乃與意共行山地更欲修立。而無水不可住。意惟杯度之言。乃竭誠禮懺。乞西方池水。經於三日懇惻彌至。忽聞空中有聲撲然著地。意恐是金帛。試令人掘。
【現代漢語翻譯】 現代漢語譯本： 器物。這座廟宇非常威嚴，沒有人敢靠近。法亮聽說了這件事，就前往那裡。他告訴刺史張邵，借一百個身強力壯的人和十艘大船。張邵說：『這座廟宇既然非常靈驗，冒犯它的人一定會死。而且還有蠻人守護，怎麼可能成功呢？』法亮說：『如果真的是有福德的事情，就和您一起承擔；如果有什麼災禍，我自己承擔。』張邵就給他提供了人和船。三天三夜後到達廟宇所在地。法亮和手下的人一起前進。還沒到廟宇的房屋二十步左右的地方，有兩口銅鑊，能容納一百多斛，裡面有一條巨蛇，長十多丈，出來阻擋道路。法亮就整理好衣冠，拿著錫杖，唸誦了幾十句咒語。蛇忽然消失了。一會兒，看見一個人拿著竹笏出來，說：『聽說法師的道業非凡，營建福業的事情很重要，現在特地來隨喜。』於是讓人搬運拿取廟裡的銅器，因為銅器很多，只拿了十分之一，船就已經滿了。只有神床頭有一個唾壺，裡面有一隻蝘蜓，長二尺左右，時而出入。議論的人都說，神最喜歡這個東西。法亮就沒有拿走。於是就離開了。遇到風勢水勢都很好，等到蠻人互相報告追趕的時候，已經趕不上了。回到都城鑄造佛像完成之後，只有火焰的光芒還沒有準備好。宋文帝就製作了金箔圓光，安置在彭城寺。到宋太始年間，明帝將佛像移到湘宮寺，現在還在那裡。
釋法意，是江左人。喜歡營建福業，建造了五十三座寺廟。晉義熙年間，鐘山的祭酒朱應的兒子。先前是孫恩起義的黨羽，躲藏在這座山裡，分出外面的一小塊地方，給法意建造寺廟，名為延賢寺。後來杯度來過這座寺廟，說：『這裡將來會有很多變化，以後會成為好地方，對著天堂，容易營建福業。』不久就被野火燒燬了。後來齊諧和張寅等人，憑藉杯度的意思（事情記載在《杯度傳》中），就和法意一起前往山地，想要重新修建寺廟。但是沒有水，無法居住。法意想到杯度的話，就竭誠禮拜懺悔，祈求西方池水。經過三天，懇切到了極點。忽然聽到空中有聲音撲通一聲落到地上。法意擔心是金銀財寶，就讓人試著挖掘。
【English Translation】 English version: Vessels. The temple was very imposing, and no one dared to approach it. Liang heard of this and went there. He told the prefect Zhang Shao to borrow a hundred strong men and ten large boats. Shao said, 'Since the temple is so efficacious, those who offend it will surely die. Moreover, there are barbarians guarding it. How can it be possible?' Liang said, 'If it is truly a meritorious deed, I will share it with you; if there is any fault, I will bear it myself.' Shao then provided him with men and boats. After three days and three nights, they arrived at the temple. Liang and his men advanced together. When they were about twenty paces from the temple building, there were two copper cauldrons, each holding over a hundred hu (斛), and a giant snake, more than ten zhang (丈) long, emerged to block the way. Liang then straightened his robes, held his staff, and chanted dozens of lines of mantras. The snake suddenly disappeared. After a while, a man holding a bamboo tablet came out and said, 'I have heard that the Dharma Master's practice is extraordinary and that the work of cultivating merit is important. I have come especially to rejoice with you.' So he ordered people to transport and take the copper from the temple. Because there was so much copper, they only took one-tenth of it, and the boats were already full. Only at the head of the god's bed was there a spittoon, in which there was a gecko about two chi (尺) long, sometimes coming out and sometimes going in. Those who discussed it all said that the god loved this thing the most. Liang therefore did not take it. So he left. They encountered very favorable winds and waters. By the time the barbarians reported to each other and gave chase, they could no longer catch up. After returning to the capital and casting the statue, only the halo was not yet ready. Emperor Wen of the Song Dynasty then made a golden foil halo and placed it in Pengcheng Temple. During the Tai Shi period of the Song Dynasty, Emperor Ming moved the statue to Xiangong Temple, where it still remains today.
釋法意 (Shi Fa Yi), a man from Jiangzuo, was fond of cultivating meritorious deeds and built fifty-three temples. During the Yi Xi period of the Jin Dynasty, he was the son of Zhu Ying, the libationer of Zhongshan. Previously, the followers of Sun En's rebellion had taken refuge in this mountain and divided off a small piece of land outside it to give to Fa Yi to build a temple, which was named Yanxian Temple. Later, 杯度 (Bei Du) came to this temple and said, 'There will be many changes here in the future. Later, it will become a good place, facing paradise, easy to cultivate meritorious deeds.' Soon after, it was burned down by a wildfire. Later, 齊諧 (Qi Xie) and 張寅 (Zhang Yin) and others, relying on the meaning of 杯度 (Bei Du) (the story is recorded in the Biography of Bei Du), went with Fa Yi to the mountain to rebuild the temple. But there was no water, so it was impossible to live there. Fa Yi thought of 杯度 (Bei Du)'s words and sincerely prostrated himself in repentance, praying for water from the Western Pond. After three days, his earnestness reached its peak. Suddenly, he heard a sound in the air, 'thump,' as something fell to the ground. Fa Yi was afraid that it was gold and silver treasures, so he had people try to dig.
入二尺許泫然清流遂成澗不絕。於是立寺。意后不知所終。
釋慧敬。南海人。少遊學荊楚亦博通經論。而常以福業為務。故義學不得全功。凡所之造皆興立塔像助成眾業。后還鄉復修理云峰永安諸寺。敬既精於戒節。而志操嚴明。故嶺外僧尼咸附咨稟。后被敕為僧主。訓領有功。敬有一奴子及沙彌。忽為鬼所打。後山精見形。詣敬具謝愆失云。部屬不解橫撓法師眷屬。有頃悉皆平復。凡興造福業。皆迴向西方。臨終之日室有奇香。經久乃歇。
釋法獻。廣州人。始居北寺。寺歲久凋衰。獻率化有緣更加治葺。改曰延祥。后入藏薇山創寺。寺成後有兩童子。攜手來歌云。藏薇有道德。歡樂方未央。言終忽然不見。舉寺驚嗟。咸嘆神異。獻后入禪忽見一人來云。磬繩欲斷何不治。獻驚起往視垂將委地。由其手接得無折損。獻出家以來常勸化福事。而棲心禪戒。未嘗虧節。后不知所終。
釋法獻。姓徐。西海延水人。先隨舅至梁州乃出家。至元嘉十六年。方下京師止定林上寺。博通經律志業強捍。善能匡拯眾許修葺寺宇。先聞猛公西遊備矚靈異。乃誓欲忘身往觀聖蹟。以宋元徽三年發踵金陵。西遊巴蜀。路出河南。道經芮芮。既到于闐欲度蔥嶺值棧道斷絕。遂于于闐而反。獲佛牙一枚舍利十五身並觀世
【現代漢語翻譯】 現代漢語譯本： 流入二尺多深，水流清澈，於是形成了一條小溪，水流不斷。因此在這裡建立了寺廟。後來，人們不知道這位『意』法師最終去了哪裡。 釋慧敬（Shi Huijing）：南海人。年輕時在荊楚一帶遊學，廣泛通曉經書和論著。但他常常以修福業為主要事務，因此在義理方面的學習沒有達到精通的程度。凡是他所到的地方，都興建佛塔和佛像，幫助成就各種善業。後來返回家鄉，又修繕了云峰寺、永安寺等寺廟。慧敬法師精通戒律，而且志向和操守嚴謹清明，因此嶺南一帶的僧尼都依附他，向他請教。後來他被朝廷敕封為僧主，訓導僧眾很有成效。慧敬法師有一個奴僕和一個沙彌，忽然被鬼打。後來山精顯形，來到慧敬法師這裡，詳細地謝罪說：『我的部下不明白事理，冒犯了法師的眷屬。』不久，他們全都恢復了正常。凡是興建和創造的福業，都回向西方極樂世界。臨終的時候，房間里有奇異的香味，過了很久才消散。 釋法獻（Shi Faxian）：廣州人。最初住在北寺。這座寺廟年久失修，逐漸衰敗。法獻法師帶領大家募化有緣人，加以修繕，改名為延祥寺。後來他進入藏薇山，建立寺廟。寺廟建成后，有兩個童子手牽著手來唱歌說：『藏薇山有道德，歡樂的日子才剛剛開始。』說完忽然不見了。全寺的人都驚歎不已，都讚歎這是神異的現象。法獻法師後來入禪，忽然看見一個人來說：『磬錘的繩子快要斷了，為什麼不修理呢？』法獻法師驚醒後起身去看，磬錘的繩子快要掉到地上了。幸虧他用手接住，才沒有折斷損壞。法獻法師出家以來，常常勸人行善積福，而且潛心禪定和戒律，從來沒有違犯過。後來人們不知道他最終去了哪裡。 釋法獻（Shi Faxian）：姓徐，是西海延水人。先是跟隨舅舅到了梁州，然後才出家。到了元嘉十六年，才來到京師，住在定林上寺。他廣泛通曉經書和戒律，志向堅定，意志堅強。善於幫助和匡正大眾，允許修繕寺廟。先前聽說猛公西遊，詳細地考察了各種靈異現象，於是發誓要不顧自身安危，前往觀看聖蹟。在宋元徽三年從金陵出發，向西遊歷巴蜀。路上經過河南，又經過芮芮。到達于闐后，想要翻越蔥嶺，但遇到棧道斷絕，於是就在於闐返回。獲得了佛牙一枚，舍利十五顆，以及觀世音菩薩像。
【English Translation】 English version: It flowed in more than two chi (a unit of length, approximately one-third of a meter) deep, the water was clear, and a stream was formed, flowing continuously. Therefore, a temple was established here. Later, people did not know where the monk 'Yi' (meaning 'intention' or 'thought') eventually went. Shi Huijing (Huijing meaning 'wisdom' and 'respect'): A native of the South Sea. He traveled and studied in Jingchu (ancient states in Hubei and Hunan provinces) in his youth, and was well-versed in scriptures and treatises. However, he often focused on cultivating meritorious deeds, so his study of doctrine was not fully accomplished. Wherever he went, he built pagodas and Buddha statues, and helped to accomplish various good deeds. Later, he returned to his hometown and repaired Yunfeng Temple, Yong'an Temple, and other temples. Master Huijing was proficient in precepts and had strict and clear aspirations and conduct, so the monks and nuns in the Lingnan (regions south of the Nanling Mountains) area all relied on him and consulted him. Later, he was appointed by the imperial court as the head of the Sangha, and his training of the Sangha was very effective. Master Huijing had a servant and a Shami (novice monk) who were suddenly beaten by ghosts. Later, a mountain spirit appeared and came to Master Huijing to apologize in detail, saying, 'My subordinates do not understand and have offended the family members of the Dharma Master.' Soon, they all recovered. All the meritorious deeds that were built and created were dedicated to the Western Pure Land. On the day of his death, there was a strange fragrance in the room, which dissipated after a long time. Shi Faxian (Faxian meaning 'Dharma' and 'manifestation'): A native of Guangzhou. He initially lived in the North Temple. This temple had been dilapidated for many years and was gradually declining. Master Faxian led everyone to solicit donations from those with affinity and repaired it, renaming it Yanxiang Temple. Later, he entered Cangwei Mountain and founded a temple. After the temple was completed, two children came hand in hand and sang, 'Cangwei Mountain has virtue, and the days of joy have just begun.' After saying this, they suddenly disappeared. Everyone in the temple was amazed and praised it as a miraculous phenomenon. Master Faxian later entered meditation and suddenly saw a person who said, 'The rope of the chime stone is about to break, why don't you repair it?' Master Faxian woke up in surprise and got up to look, and the rope of the chime stone was about to fall to the ground. Fortunately, he caught it with his hand, so it was not broken or damaged. Since Master Faxian became a monk, he often encouraged people to do good deeds and accumulate blessings, and he devoted himself to meditation and precepts, never violating them. Later, people did not know where he eventually went. Shi Faxian (Faxian meaning 'Dharma' and 'manifestation'): His surname was Xu, and he was from Yanshui in the Western Sea. He first followed his uncle to Liangzhou, and then he became a monk. In the sixteenth year of Yuanjia (a reign period of the Liu Song dynasty), he came to the capital and lived in Dinglin Upper Temple. He was well-versed in scriptures and precepts, and his aspirations were firm and his will was strong. He was good at helping and correcting the public, and allowed the repair of temples. Previously, he heard that Meng Gong traveled to the west and carefully examined various miraculous phenomena, so he vowed to go to see the sacred sites regardless of his own safety. In the third year of Song Yuanhui (a reign period of the Liu Song dynasty), he set out from Jinling and traveled west to Bashu. On the way, he passed through Henan and then through Ruirui. After arriving in Khotan, he wanted to cross the Congling Mountains, but encountered the plank road being cut off, so he returned in Khotan. He obtained a Buddha tooth, fifteen Sharira (relics), and an image of Avalokiteshvara (Guanyin).
音滅罪咒及調達品。又得龜茲國金錘鍱像。於是而還。其經途危阻見其別記。佛牙本在烏纏國。自烏纏來芮芮。自芮芮來梁土。獻赍牙還京。五十有五載。密自禮事余無知者。至文宣感夢。方傳道俗。獻律行精純德為物范。瑯瑘王肅王融吳國張融張綣沙門慧令智藏等。並投身接足崇其誡訓。獻以永明之中。被敕與長干玄暢同爲僧主。分任南北兩岸。暢本秦州人。亦律禁清白。文惠太子奉為戒師。獻后被敕三吳使妙簡二眾。暢亦東行重申受戒之法。時暢與獻二僧皆少習律檢不競當世。與武帝共語。每稱名而不坐。后中興僧鐘。于乾和殿見帝。帝問鐘如宜。鐘答。貧道比苦氣。帝嫌之。乃問尚書王儉。先輩沙門與帝王共語。何所稱正殿坐不。儉答。漢魏佛法未興。不見其記傳。自偽國稍盛。皆稱貧道亦預坐。及晉初亦然。中代有庾冰桓玄等。皆欲使沙門盡敬。朝議紛紜事皆休寢。宋之中朝亦頗令致禮。而尋竟不行。自爾迄今多預坐而稱貧道。帝曰。暢獻二僧道業如此。尚自稱名。況復餘者。挹拜則太甚。稱名亦無嫌。自爾沙門皆稱名于帝王。自暢獻始也。暢以建武初亡。春秋七十有五。獻以建武末年卒。與暢同窆于鐘山之陽。獻弟子僧祐為造碑墓側。丹陽尹吳興沈約制文。獻于西域所得佛牙及像。皆在上定林寺。牙以普通
【現代漢語翻譯】 現代漢語譯本：音滅罪咒和調達品。又得到了龜茲國的金錘鍱像（用金錘敲打製成的佛像）。於是就返回了。其途中的危險阻礙，見於他的其他記載。佛牙原本在烏纏國（古代印度的一個國家）。從烏纏國來到芮芮（不詳），從芮芮來到梁朝的國土。進獻佛牙還京城，已經五十五年了。秘密地禮拜供奉，其他人沒有知道的。到文宣帝（蕭賾）感應到夢，才傳給僧人和俗人。獻律師（僧獻）持戒修行精純，德行成為眾人的榜樣。瑯瑘王肅、王融、吳國張融、張綣、沙門慧令、智藏等，都投身接足，崇敬他的教誨。獻律師在永明年間，被皇帝下令與長干寺的玄暢（僧人名）一同作為僧眾的首領，分別負責南北兩岸的事務。玄暢原本是秦州人，也以持戒清白著稱。文惠太子（蕭長懋）奉他為戒師。獻律師後來被皇帝下令到三吳地區，精妙地挑選僧尼二眾。玄暢也東行，重新申明受戒之法。當時玄暢與獻律師這兩位僧人，都年輕時學習戒律，不與當世之人爭名逐利。他們與武帝（蕭賾）交談時，總是自稱名字而不落座。後來中興寺的僧鐘，在乾和殿見到皇帝，皇帝問鐘是否安好。鐘回答說：『貧道最近身體不適。』皇帝對此感到不滿。於是問尚書王儉，前輩沙門與帝王交談時，應該如何稱呼，是否應該在正殿落座。王儉回答說：『漢魏時期佛法尚未興盛，沒有相關的記載。自從偽國（指東晉十六國時期）稍稍興盛，都自稱貧道，也參與落座。到晉朝初期也是這樣。中古時期有庾冰、桓玄等人，都想讓沙門對帝王盡敬，朝廷議論紛紛，事情都停止了。宋朝中期也曾試圖讓沙門致禮，但最終沒有實行。從那時到現在，大多參與落座而自稱貧道。』皇帝說：『玄暢、僧獻這兩位僧人，道業如此精進，尚且自稱名字，更何況其他人呢？如果行大禮跪拜就太過分了，自稱名字也沒有什麼不妥。』從此以後，沙門都對帝王自稱名字，從玄暢、僧獻開始的。玄暢在建武初年去世，享年七十五歲。僧獻在建武末年去世，與玄暢一同安葬在鐘山的南面。僧獻的弟子僧祐為他建造了碑墓在旁邊，丹陽尹吳興沈約撰寫碑文。僧獻從西域得到的佛牙和佛像，都供奉在上定林寺。佛牙在普通 年間
【English Translation】 English version: The Sound Extinguishing Sin Dharani and the Devadatta Chapter. He also obtained a gilded image made with gold hammers from the Kingdom of Kucha (an ancient kingdom in the Tarim Basin). Then he returned. The dangers and obstacles along the way are recorded in his other accounts. The Buddha's tooth was originally in the Udyana Kingdom (an ancient kingdom in India). From Udyana, it came to Roruka (unclear), and from Roruka, it came to the land of Liang. The presentation of the tooth to the capital had been fifty-five years. He secretly worshiped and venerated it, and no one else knew. It was not until Emperor Wenxuan (Xiao Ze) had a dream that it was revealed to monks and laypeople. Vinaya Master Xian (Seng Xian) was pure in his observance of precepts and his virtue was a model for all. Wang Su of Langya, Wang Rong, Zhang Rong of Wu, Zhang Quan, monks Huiling, Zhizang, and others, all devoted themselves to him, touching his feet and revering his teachings. In the Yongming era, Vinaya Master Xian was ordered by the emperor to serve as the leader of the Sangha together with Xuan Chang (a monk's name) of Changgan Temple, each responsible for the north and south banks. Xuan Chang was originally from Qin Prefecture and was also known for his pure observance of precepts. Crown Prince Wenhui (Xiao Changmao) revered him as his precept teacher. Later, Vinaya Master Xian was ordered by the emperor to go to the Sanwu region to carefully select monks and nuns. Xuan Chang also traveled east to reaffirm the method of receiving precepts. At that time, both monks Xuan Chang and Xian had studied the Vinaya in their youth and did not compete for fame and profit in the world. When they spoke with Emperor Wu (Xiao Ze), they always referred to themselves by their names and did not sit down. Later, the monk Zhong of Zhongxing Temple met the emperor in the Qianhe Hall, and the emperor asked Zhong if he was well. Zhong replied, 'This poor monk has been feeling unwell lately.' The emperor was displeased with this. So he asked the Minister Wang Jian, 'How should senior monks address the emperor when speaking with him, and should they sit in the main hall?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no related records. Since the pseudo-states (referring to the Sixteen Kingdoms of the Eastern Jin Dynasty) gradually flourished, they all referred to themselves as 'poor monks' and also participated in sitting. This was also the case in the early Jin Dynasty. In the middle period, there were Yu Bing, Huan Xuan, and others, who all wanted to make the monks pay respect to the emperor, but the court's discussions were divided, and the matter was dropped. In the middle of the Song Dynasty, there were also attempts to make the monks pay respect, but it was never implemented. From then until now, most participate in sitting and refer to themselves as 'poor monks'.' The emperor said, 'These two monks, Xuan Chang and Seng Xian, are so advanced in their practice, yet they still refer to themselves by their names, let alone others? If they prostrate themselves, it would be too much, and there is nothing wrong with referring to themselves by their names.' From then on, monks all referred to themselves by their names to the emperors, starting with Xuan Chang and Seng Xian. Xuan Chang passed away in the early Jianwu era at the age of seventy-five. Seng Xian passed away at the end of the Jianwu era and was buried with Xuan Chang on the south side of Zhong Mountain. Seng You, a disciple of Seng Xian, built a stele and tomb next to him, and Shen Yue, the governor of Danyang and Wuxing, wrote the inscription. The Buddha's tooth and images that Seng Xian obtained from the Western Regions are all enshrined in the Shangdinglin Temple. The tooth in the Putong
三年正月。忽有數人並執仗。初夜扣門稱。臨川殿下奴叛。有人告云。在佛牙閣上。請開閣檢視。寺司即隨語開閣。主師至佛牙座前開函取牙。作禮三拜。以錦手巾盛牙。繞山東而去。至今竟不測所在。
釋僧護。本會稽剡人也。少出家。便剋意常苦節戒行嚴凈。后居石城山隱岳寺。寺北有青壁。直上數十餘丈。當中央有如佛焰光之形。上有叢樹曲干垂陰。護每經行至壁所。輒見光明煥炳聞絃管歌贊之聲。於是擎爐發誓愿。博山鐫造十丈石佛。以敬擬彌勒千尺之容。使凡厥有緣同睹三會。以北齊建武中招結道俗。初就雕剪疏鑿移年僅成面樸。頃之護遘疾而亡。臨終誓曰。吾之所造本不期一產生辦。第二身中其愿克果。後有沙門僧淑纂襲遺功。而資力莫由未獲成遂。至梁天監六年。有始豐令吳郡陸咸。罷邑還國。夜宿剡溪值風雨晦冥。咸危懼假寐。忽夢見三道人來告云。君識信堅正自然安隱。有建安殿下感患未瘳。若能治剡縣僧護所造石像得成就者必獲平豫冥理非虛宜相開發也。咸還都經年稍忘前夢。后出門乃見一僧云。聽講寄宿。因言。去歲剡溪所囑建安王事猶憶此不。咸當時懼然。答云不憶。道人笑曰。宜更思之。仍即辭去。咸悟其非凡。乃倒屣咨訪追及百步。忽然不見。咸豁爾意解具憶前夢。乃剡溪所見第
【現代漢語翻譯】 現代漢語譯本：
三年正月，忽然有幾個人帶著武器，在初夜時分敲門，聲稱：『臨川殿下（臨川王的府邸）的奴僕叛亂，有人告發說，他們藏在佛牙閣上，請打開閣樓檢查。』寺廟的負責人就按照他們說的打開了閣樓。主事的僧人到佛牙（佛的牙齒）的座位前，打開盒子取出佛牙，恭敬地行了三次禮，用錦緞手巾包好佛牙，繞著山東方向離開了。至今仍然不知道佛牙的下落。
釋僧護（一位僧人的名字），原本是會稽剡縣（地名）人。他從小就出家，刻苦修行，嚴守戒律，行為純潔。後來住在石城山（山名）的隱岳寺（寺廟名）。寺廟北面有一面青色的石壁，直立向上有數十丈高。石壁中央有一個像佛焰光芒的形狀，上面有茂密的樹木，彎曲的樹幹垂下陰影。僧護每次經過石壁時，總能看到光明閃耀，聽到絃樂歌唱讚美的聲音。於是他舉著香爐發誓，要雕刻一尊十丈高的石佛，以表達對彌勒佛（未來佛）千尺法身的敬意，使所有有緣的人都能一同見證彌勒佛的三次法會。在北齊建武年間，他招募了僧人和俗人。最初開始雕刻，經過多年才僅僅完成了佛像的面部輪廓。不久之後，僧護生病去世。臨終時發誓說：『我所建造的佛像，本來就沒期望在一生中完成，希望在來世能夠實現這個願望。』後來有沙門僧淑（一位僧人的名字）繼承了他的遺願，但因為資金不足，未能完成。到了梁朝天監六年，有始豐縣令（官名）吳郡陸咸（人名），辭官回鄉。夜晚在剡溪（地名）住宿時，遇到風雨交加，天色昏暗。陸咸感到害怕，就假裝睡覺。忽然夢見三個道人來告訴他說：『你心地堅定正直，自然會平安無事。建安殿下（建安王的府邸）感到疾病纏身，如果能治理剡縣僧護所建造的石像，使它得以完成，一定能獲得平安康寧，冥冥之中的道理不是虛假的，應該互相啓發。』陸咸回到都城后，過了一年，漸漸忘記了之前的夢。後來出門時，看到一個僧人說：『來聽講，借宿一晚。』於是問他：『去年在剡溪所囑託的建安王的事情，你還記得嗎？』陸咸當時感到害怕，回答說不記得了。道人笑著說：『應該再想想。』說完就告辭離開了。陸咸意識到他不是凡人，於是趕緊穿上鞋子去拜訪，追趕了百步，忽然就不見了。陸咸頓時明白了，完全記起了之前的夢，就是剡溪所見的那位道人。
【English Translation】 English version:
In the first month of the third year, suddenly several people with weapons knocked on the door in the early evening, claiming: 'The slaves of the Prince of Linchuan (residence of the Prince of Linchuan) have rebelled. Someone reported that they are hiding in the Buddha Tooth Pavilion. Please open the pavilion for inspection.' The temple authorities opened the pavilion as they requested. The head monk went to the seat of the Buddha Tooth (tooth of the Buddha), opened the box, and took out the tooth. He respectfully bowed three times, wrapped the tooth in a brocade handkerchief, and left in the direction of Shandong. To this day, the whereabouts of the tooth remain unknown.
The monk Seng Hu (name of a monk), originally from Yan County of Kuaiji (place name). He became a monk at a young age, diligently practiced asceticism, strictly observed the precepts, and maintained pure conduct. Later, he resided at Yinyue Temple (name of a temple) on Stone City Mountain (mountain name). To the north of the temple was a green cliff, rising straight up for tens of zhang. In the center of the cliff was a shape resembling the halo of a Buddha's flame, with dense trees and curved branches casting shade. Whenever Seng Hu passed by the cliff, he would see bright light shining and hear the sounds of stringed instruments singing praises. Therefore, he held up an incense burner and vowed to carve a ten-zhang-tall stone Buddha, to express his reverence for the thousand-zhang Dharma body of Maitreya (future Buddha), so that all those with affinity could witness Maitreya's three assemblies together. During the Jianwu period of the Northern Qi Dynasty, he recruited monks and laypeople. Initially, he began carving, and after many years, only the facial outline of the Buddha statue was completed. Soon after, Seng Hu fell ill and passed away. At the time of his death, he vowed: 'The Buddha statue I am building was never expected to be completed in one lifetime. I hope to fulfill this wish in my next life.' Later, the Shramana Seng Shu (name of a monk) inherited his unfinished work, but due to insufficient funds, he was unable to complete it. In the sixth year of the Tianjian era of the Liang Dynasty, Lu Xian (name of a person), the magistrate of Shifeng County, Wu Prefecture (official title and place name), resigned from his post and returned home. One night, while staying overnight at Yan Creek (place name), he encountered wind and rain, and the sky was dark. Lu Xian felt afraid and pretended to sleep. Suddenly, he dreamed of three Taoists who came and told him: 'Your heart is firm and upright, and you will naturally be safe and sound. The Prince of Jian'an (residence of the Prince of Jian'an) is suffering from illness. If you can manage the stone statue built by the monk Seng Hu in Yan County and enable it to be completed, you will surely obtain peace and tranquility. The principles in the unseen world are not false, and you should enlighten each other.' After Lu Xian returned to the capital, a year passed, and he gradually forgot the previous dream. Later, when he went out, he saw a monk who said: 'I am here to listen to lectures and stay overnight.' So he asked him: 'Do you still remember the matter of the Prince of Jian'an entrusted to you at Yan Creek last year?' Lu Xian felt afraid at that time and replied that he did not remember. The Taoist smiled and said: 'You should think about it again.' Then he bid farewell and left. Lu Xian realized that he was no ordinary person, so he quickly put on his shoes to visit him, chasing him for a hundred steps, but suddenly he disappeared. Lu Xian suddenly understood and fully remembered the previous dream, that it was the Taoist he saw at Yan Creek.
三僧也。咸即馳啟建安王。王即以上聞。敕遣僧祐律師專任像事。王乃深信益加喜踴充遍。抽舍金貝誓取成畢。初僧祐未至一日。寺僧慧逞夢見黑衣大神翼從甚壯立於龕所商略分數。至明旦而祐律師至。其神應若此。初僧護所創鑿龕過淺。乃鏟入五丈。更施頂髻。及身相剋成瑩磨將畢。夜中忽當萬字處色赤而隆起。今像胸萬字處猶不施金镈而赤色在焉。像以天監十二年春就功。至十五年春竟。坐軀高五丈立形十丈。龕前架三層臺。又造門閣殿堂並立眾基業以充供養。其四遠士庶並提挾香華萬里來集。供施往還軌跡填委。自像成之後。建安王所苦稍瘳。本卒已康復。王后改封。今之南平王是也。
釋法悅者。戒素沙門也。齊末敕為僧主。止京師正覺寺。敦修福業四部所歸。悅嘗聞彭城宋王寺有丈八金像乃宋車騎徐州刺史王仲德所造。光相之工江左稱最。州境或應有災崇。及僧尼橫延釁戾。像則流汗。汗之多少則禍患之濃淡也。宋泰始初彭城北屬群虜共欲遷像。引至萬夫竟不能致。齊初兗州數郡欲起義南附。亦驅逼眾僧助守營塹。時虜帥蘭陵公攻陷此營獲諸沙門。於是盡執二州道人幽系圍里。遣表偽臺誣以助亂。像時流汗舉殿皆濕。時偽梁王諒鎮在彭城。亦多小信向親往像所使人拭之隨出。終莫能止。王乃燒香禮拜
【現代漢語翻譯】 現代漢語譯本： 三位僧人將此事稟告了建安王（官名）。建安王立即將此事上報朝廷。朝廷下令派遣僧祐律師（人名，精通佛教戒律的僧人）全權負責佛像之事。建安王對此深信不疑，更加歡喜踴躍，拿出金銀財寶，發誓一定要完成此事。在僧祐律師到達的前一天，寺里的僧人慧逞（人名）夢見一位身穿黑衣的大神，帶著許多隨從，站在佛龕前商量尺寸。第二天早上，僧祐律師就到了，神蹟應驗如此。最初，僧護（人名）開鑿的佛龕太淺，於是又向內鏟入了五丈。重新制作了頂髻，以及身體的各個部分，雕琢打磨即將完成時，夜裡忽然在佛像胸前的萬字處呈現出紅色並隆起。現在佛像胸前的萬字處仍然沒有貼金，但紅色依然存在。佛像從天監十二年（年號）春天開始建造，到十五年春天完成。坐著的佛像高五丈，站立的佛像高十丈。佛龕前搭建了三層臺，又建造了門閣殿堂，並建立了許多產業來供養佛像。四面八方的士人百姓都帶著香和鮮花，從遙遠的地方聚集而來。供奉的物品和來往的人群絡繹不絕。自從佛像建成之後，建安王所患的疾病漸漸痊癒，原來的士兵也已經康復。王后被改封，就是現在的南平王（官名）。
釋法悅（人名）是一位持戒清凈的僧人。齊朝末年，朝廷下令讓他擔任僧主，住在京城的正覺寺。他努力修行福業，受到四部大眾的歸依。法悅曾經聽說彭城宋王寺有一尊高一丈八尺的金像，是宋朝的車騎將軍、徐州刺史王仲德（人名）所建造的。佛像的光相之精美，在江左一帶被稱為第一。據說，徐州境內如果將要發生災禍，或者僧尼之間發生爭端，佛像就會流汗。流汗的多少，就代表著災禍的輕重。宋泰始（年號）初年，彭城歸屬於北方的少數民族，他們想要遷移佛像，動用了上萬的人力，最終也沒能移動。齊朝初年，兗州等幾個郡想要起義歸附南朝，也驅使僧人幫助守衛營地。當時，北魏的將領蘭陵公（爵位）攻陷了營地，抓獲了許多僧人。於是將兩個州的僧人全部抓捕，囚禁在圍牆裡，並上表給偽朝廷，誣陷他們幫助叛亂。當時，佛像流汗，整個殿堂都濕透了。當時，偽梁王諒（人名）鎮守在彭城，也略微有些信仰，經常前往佛像處，派人擦拭佛像，但汗水卻無法停止。於是梁王燒香禮拜。
【English Translation】 English version: The three monks reported this matter to Jian'an King (official title). Jian'an King immediately reported this to the imperial court. The imperial court issued an order dispatching Vinaya Master Sengyou (personal name, a monk proficient in Buddhist precepts) to take full charge of the Buddha statue. Jian'an King deeply believed in this and was even more delighted, taking out gold, silver, and treasures, vowing to complete this matter. One day before Vinaya Master Sengyou arrived, the monk Huicheng (personal name) in the temple dreamed of a great god in black, with many followers, standing in front of the niche discussing the dimensions. The next morning, Vinaya Master Sengyou arrived, and the divine response was like this. Initially, the niche carved by Monk Huhu (personal name) was too shallow, so it was chiseled five zhang (丈, a unit of length) further inward. The topknot and the various parts of the body were re-made, and as the carving and polishing were about to be completed, suddenly at night, the swastika (萬字) on the chest of the Buddha statue appeared red and protruded. Now the swastika on the chest of the Buddha statue is still not gilded, but the red color remains. The construction of the Buddha statue began in the spring of the twelfth year of the Tianjian era (era name) and was completed in the spring of the fifteenth year. The seated Buddha statue is five zhang tall, and the standing Buddha statue is ten zhang tall. A three-tiered platform was built in front of the niche, and gate pavilions and halls were also built, and many properties were established to support the Buddha statue. Scholars and commoners from all directions gathered from afar with incense and flowers. The offerings and the crowds coming and going were endless. Since the completion of the Buddha statue, the illness suffered by Jian'an King gradually healed, and the original soldiers have also recovered. The Queen was re-enfeoffed, and is now the Nanping King (official title).
釋法悅 (Shi Fayue) (personal name) was a monk who strictly observed the precepts. At the end of the Qi Dynasty, the imperial court ordered him to serve as the head of the Sangha, residing in Zhengjue Temple in the capital. He diligently cultivated meritorious deeds and was revered by the four assemblies. Fayue once heard that there was an eighteen-foot-tall golden statue in Songwang Temple in Pengcheng, which was built by Wang Zhongde (personal name), the General of Chariots and Cavalry and Governor of Xuzhou in the Song Dynasty. The craftsmanship of the Buddha's features was said to be the best in the Jiangzuo region. It was said that if disasters were about to occur in Xuzhou, or if disputes arose among monks and nuns, the Buddha statue would sweat. The amount of sweat represented the severity of the disaster. In the early years of the Tai Shi era (era name) of the Song Dynasty, Pengcheng belonged to the northern minorities, and they wanted to move the Buddha statue, using tens of thousands of people, but ultimately failed to move it. In the early years of the Qi Dynasty, several prefectures in Yanzhou wanted to revolt and submit to the Southern Dynasty, and also drove monks to help defend the camps. At that time, the Northern Wei general, Duke of Lanling (title), captured the camp and captured many monks. Therefore, all the monks from the two prefectures were arrested and imprisoned within the walls, and a memorial was sent to the false court, falsely accusing them of helping the rebellion. At that time, the Buddha statue was sweating, and the entire hall was wet. At that time, Liang Wang Liang (personal name), the false Liang King, was stationed in Pengcheng, and also had some faith, often going to the Buddha statue and sending people to wipe the Buddha statue, but the sweat could not be stopped. So Liang Wang burned incense and worshiped.
至心誓曰。眾僧無罪。弟子自當營護不使罹禍。若幽誠有感愿拭汗即止。於是自手拭之。隨拭即燥。王具表其事。諸僧皆見原免。悅既欣睹靈異誓願瞻禮。而關禁阻隔莫由克遂。又昔宋明皇帝經造丈八金像。四鑄不成。於是改為丈四。悅乃與白馬寺沙門智靖。率合同緣欲改造丈八無量壽像以申厥志。始鳩集金銅。屬齊末世道陵遲。復致推斥。至梁初方以事啟聞。降敕聽許。並助造光趺。材官工巧隨用資給。以梁天監八年五月三日于小莊嚴寺營鑄。匠本量佛身四萬斤銅。融瀉已竭尚未至胸。百姓送銅不可稱計。投諸爐治隨鑄而模內不滿。猶自如先又馳啟聞。敕給功德銅三千斤。臺內始就量送。而像處已見。羊車傳詔載銅爐側。於是飛韛消融一鑄便滿。甫爾之間人車俱失。比臺內銅出方知向之所送信實靈感。工匠喜踴道俗稱讚。及至開模量度乃踴成丈九。而光相不差。又有大錢二枚猶見在衣條。竟不銷鑠。並莫測其然。尋昔量銅四萬。準用有餘。后益三千。計闕未滿。而祥瑞冥密出自心圖。故知神理幽通殆非人事。初畫素既成。比丘道昭常夜中禮懺。忽見素所晃然洞明。祥視久之。乃知神光之異鑄后三日未及開模。有禪師道度。高潔僧也。舍其七條袈裟助費。開頂俄而遙見二僧。跪開像髻。逼就觀之。倏然不見。時悅靖二
【現代漢語翻譯】 現代漢語譯本：至誠發誓說：『眾僧侶是無罪的，弟子我自當盡力保護，不讓他們遭受災禍。如果我的虔誠之心能夠感動上天，希望擦拭汗水后立刻停止流汗。』於是親自用手擦拭，汗水隨即乾涸。國王將此事上奏朝廷，所有僧侶都得以免罪。僧悅欣喜地見到這靈異之事，發誓要瞻仰禮拜佛像，但因關卡禁令阻隔，無法如願。過去，宋明帝曾經建造一丈八尺高的金像，但四次鑄造都未成功，於是改為一丈四尺。僧悅於是與白馬寺的沙門智靖，率領志同道合的人，想要重新建造一丈八尺高的無量壽佛像，以表達自己的心願。開始籌集金銅，但正值北齊末年，社會動盪衰敗，又遭到排斥。直到梁朝初年，才將此事上報朝廷，皇帝下旨允許，並資助建造佛像的光座。提供工匠和材料，隨用隨給。于梁天監八年五月初三日在小莊嚴寺開始鑄造。工匠原本估量佛身需要四萬斤銅，但熔化傾瀉完畢，還未到胸部。百姓送來的銅不計其數，投入爐中冶煉，但無論怎麼鑄造，模具內部都無法填滿，仍然像之前一樣。於是再次上奏朝廷，皇帝下旨賜給功德銅三千斤。臺內開始按照數量送來，而佛像處已經出現了異象。用羊車傳送詔書，將銅運到爐子旁邊。於是鼓風助燃，一次性就鑄滿了。剛一完成，人和車都消失了。等到臺內的銅運到，才知道之前所送的銅確實是靈驗的感應。工匠們歡欣鼓舞，僧人和俗人都稱讚不已。等到開模測量，佛像竟然長成了一丈九尺，而光相沒有絲毫偏差。還有兩枚大錢仍然在衣紋上，竟然沒有被熔化，沒有人能明白這是怎麼回事。追溯之前估量的銅四萬斤，按理說應該有剩餘，後來又增加了三千斤，計算起來還是不夠，而祥瑞的出現是如此的隱秘，完全出自於內心的願望。所以知道神明的道理是如此的深奧，絕非人力所能及。最初佛像剛鑄成，比丘道昭常常在夜裡禮拜懺悔。忽然看見佛像所發出的光芒照亮了整個空間。仔細觀察了很久，才知道是神光顯現的異象。鑄造完成後三天，還未及開模。有一位禪師道度，是一位品德高尚的僧人，捨棄了他的七條袈裟來資助鑄造。打開佛像頭頂的時候，忽然遠遠地看見兩位僧人，跪著打開佛像的髮髻。靠近觀看，卻突然消失不見。當時僧悅和智靖二人 已經忘記了疲勞，更加堅定了信心。
【English Translation】 English version: He sincerely vowed: 'The Sangha (community of monks) is innocent. I, your disciple, will protect them from harm. If my sincerity can move the heavens, may my sweat cease immediately after I wipe it away.' Then he wiped his sweat with his own hand, and it dried instantly. The king reported this matter to the court, and all the monks were pardoned. Yue (name of a monk) was delighted to witness this miraculous event and vowed to pay homage to the Buddha image. However, he was prevented by checkpoints and restrictions. In the past, Emperor Ming of the Song dynasty had attempted to build a sixteen-foot golden statue, but failed four times. He then reduced the size to fourteen feet. Yue, together with the Shramana (Buddhist monk) Zhijing of Baima Temple (White Horse Temple), led like-minded individuals to rebuild a sixteen-foot Amitabha (Infinite Light) statue to fulfill his aspiration. They began collecting gold and copper, but during the decline of the Northern Qi dynasty, they faced setbacks and were rejected. It was not until the beginning of the Liang dynasty that they reported the matter to the court, and the emperor granted permission and provided assistance in building the pedestal. Skilled craftsmen and materials were provided as needed. The casting began on the third day of the fifth month of the eighth year of the Tianjian era (509 AD) in the Xiaozhuangyan Temple. The craftsmen initially estimated that the Buddha's body would require 40,000 catties (approximately 24,000 kg) of copper. However, after melting and pouring all the copper, it was still not enough to reach the chest. Countless people donated copper, but no matter how much was added to the furnace, the mold could not be filled. They reported this to the court again, and the emperor granted 3,000 catties of merit copper. The palace began to send the copper according to the amount, and auspicious signs appeared at the statue's location. A chariot carrying the imperial decree transported the copper to the side of the furnace. Then, with the bellows blowing, the copper melted and filled the mold in one casting. As soon as it was completed, both the people and the chariot disappeared. Only when the copper from the palace arrived did they realize that the copper sent earlier was indeed a miraculous response. The craftsmen rejoiced, and monks and laypeople praised the event. When the mold was opened and measured, the statue had grown to nineteen feet, but the light and appearance were not different. There were also two large coins still visible on the folds of the robe, which had not melted. No one could understand why. Tracing back, the initial estimate of 40,000 catties of copper should have been sufficient, and the additional 3,000 catties should have been extra. However, the auspicious signs were so mysterious and came entirely from the heart's desire. Therefore, it is known that the principles of the divine are so profound and beyond human comprehension. Initially, after the statue was cast, the Bhikshu (Buddhist monk) Daozhao often performed repentance rituals at night. Suddenly, he saw the light emitted by the statue illuminating the entire space. After observing for a long time, he realized that it was a manifestation of divine light. Three days after the casting, before the mold was opened, there was a Chan (Zen) master named Daodu, a monk of high virtue, who donated his seven-piece Kasaya (monk's robe) to help with the expenses. When the top of the statue was opened, he suddenly saw two monks in the distance, kneeling and opening the Buddha's hair knot. When he approached to observe, they suddenly disappeared. At that time, Yue and Zhijing had forgotten their fatigue and were even more determined in their faith.
僧相次遷化。敕以像事委定林僧祐。其年九月二十六日移像光宅寺。是月不雨頗有埃塵。及明將遷像夜有輕云遍上微雨沾澤。僧祐經行像所繫念天氣。遙見像邊有光焰上下如燈如燭。並聞槌讖禮拜之聲。入戶詳視掩然俱滅。防寺蔣孝孫亦所同見。是夜淮中賈客並聞大航舶下催督治橋。有如數百人聲。將知靈器之重。豈人致焉。其後更鑄光趺。並有風香之瑞。自蔥河以左。金像之最唯此一耳。
論曰。昔憂填初刻栴檀。波斯始鑄金質。皆現寫真容工圖妙相。故能流光動瑞避席施虔。爰至發爪兩塔衣影二臺。皆是如來在世已見成軌。自收跡河邊阇維林外。八王請分還國起塔及瓶灰二所。於是十剎興焉。其生處．得道．說法．涅槃。肉髻頂骨．四牙．雙跡．缽杖．唾壺．泥洹僧等。皆樹塔勒銘標揭神異。爾後百有餘年阿育王遣使浮海。壞撤諸塔分取捨利。還值風潮頗有遺落。故今海族之中時或遇者。是后八萬四千因之而起。育王諸女亦次發凈心。並鐫石镕金圖寫神狀至能浮江泛海影化東川。雖復靈蹟潛通而未彰視聽。及蔡愔秦景自西域還至。始傅畫㲲釋迦。於是涼臺壽陵。併圖其相。自茲厥後形像塔廟與時競列。洎于大梁遺光粵盛。夫法身無像因感故形感見有參差故形應有殊別。若乃心路蒼茫則真儀隔化。情志慊切則
【現代漢語翻譯】 現代漢語譯本：僧人們相繼去世。皇帝下令將佛像的事情委託給定林寺的僧祐（僧人的名字）。那年九月二十六日將佛像移到光宅寺。這個月沒有下雨，塵土很多。等到第二天要遷移佛像時，晚上有輕微的雲彩佈滿天空，下著細小的雨點濕潤大地。僧祐（僧人的名字）在佛像所在的地方來回走動，心中掛念著天氣。遠遠地看見佛像旁邊有光焰上下閃耀，像燈像蠟燭一樣。並且聽到敲擊木魚和禮拜的聲音。進入室內仔細察看，一切都消失了。負責防衛寺廟的蔣孝孫（人名）也一同看到了。這天晚上，淮河中的商人們都聽到大船下面催促修理橋樑的聲音，好像有幾百個人在說話。由此可知神聖之物的珍貴，難道是人力所能達到的嗎？後來重新鑄造佛像的底座，並且有風送來香氣的祥瑞。從蔥河以西，最珍貴的金像只有這一尊。
評論說：過去優填王（國王的名字）最初雕刻旃檀木（一種香木）佛像，波斯國（古代國家名）開始鑄造金質佛像，都展現了佛陀的莊嚴容貌，工匠描繪了精妙的相好。所以能夠流光溢彩，感動眾人，使人謙卑敬畏。以至於佛陀的頭髮和指甲所建的兩座塔，以及袈裟影子所顯現的兩座臺，都是如來佛在世時已經形成的規範。自從佛陀在河邊涅槃，在阇維林（火葬場）火化后，八位國王請求分取捨利，回國建造佛塔以及安放舍利瓶和骨灰的兩處地方。於是十座佛剎興建起來。佛陀的出生地、得道地、說法地、涅槃地，以及肉髻頂骨、四顆牙齒、雙足的足跡、缽、錫杖、唾壺、泥洹僧等，都樹立佛塔，刻上銘文，標示出神奇之處。此後一百多年，阿育王（國王的名字）派遣使者乘船出海，拆毀各地的佛塔，分取捨利。途中遇到風浪，頗有遺落。所以現在海族之中，有時還能遇到舍利。此後八萬四千座佛塔因此而興建。阿育王的女兒們也相繼發清凈心，用石頭雕刻，用金屬熔鑄，描繪佛像的神奇形象，甚至能夠漂浮在江河之上，在東川顯現影像。即使靈蹟暗中顯現，但還沒有被大眾所知。等到蔡愔（人名）和秦景（人名）從西域返回，才開始傳播用繪畫在布帛上的釋迦牟尼佛像。於是涼臺和壽陵，都繪製了佛像。從此以後，佛像和佛塔與時代一同興盛。到了大梁，佛陀遺留的光輝更加興盛。佛的法身本無形象，因為感應才顯現形象，因為感受到的不同，所以顯現的形象也有差別。如果心路迷茫，那麼真實的儀容就會被隔絕。如果情感真摯懇切，那麼
【English Translation】 English version: Monks passed away one after another. The emperor ordered that the affairs of the Buddha image be entrusted to the monk You (monk's name) of Dinglin Temple. On the twenty-sixth day of the ninth month of that year, the image was moved to Guangzhai Temple. It did not rain that month, and there was quite a bit of dust. When the image was to be moved the next day, there were light clouds all over the sky at night, and a light rain moistened the earth. Monk You (monk's name) walked back and forth where the image was, concerned about the weather. From afar, he saw flames rising and falling beside the image, like lamps and candles. He also heard the sound of striking wooden fish and worship. When he entered the room to look closely, everything disappeared. Jiang Xiaosun (person's name), who was in charge of guarding the temple, also saw it. That night, merchants in the Huai River heard the sound of urging the repair of the bridge under the large ships, as if hundreds of people were speaking. From this, we can know the preciousness of sacred objects, which cannot be achieved by human power. Later, the pedestal of the Buddha image was recast, and there was an auspicious sign of fragrance carried by the wind. West of the Cong River, this is the most precious golden image.
The commentary says: In the past, King Udayana (king's name) first carved a sandalwood (a fragrant wood) Buddha image, and the Persian kingdom (ancient country name) began to cast golden Buddha images, both of which displayed the Buddha's dignified appearance, and the craftsmen depicted the exquisite features. Therefore, they were able to radiate light and color, move people, and make people humble and reverent. As for the two pagodas built with the Buddha's hair and nails, and the two platforms manifested by the shadow of the kasaya, they were all norms that the Tathagata Buddha had already established during his lifetime. Since the Buddha entered Nirvana by the river and was cremated in the Djava forest (cremation ground), eight kings requested to divide the relics and return to their countries to build pagodas and two places to enshrine the relic bottles and ashes. Thus, ten monasteries were built. The Buddha's birthplace, enlightenment place, preaching place, Nirvana place, as well as the fleshy crown on the head, four teeth, footprints of both feet, alms bowl, staff, spittoon, Nirvana monk's robe, etc., all had pagodas erected, inscriptions engraved, and marked with miraculous events. More than a hundred years later, King Ashoka (king's name) sent envoys to sail overseas, demolish the pagodas in various places, and divide the relics. On the way, they encountered wind and waves, and some were lost. Therefore, among the sea tribes today, relics are sometimes encountered. After that, 84,000 pagodas were built as a result. The daughters of King Ashoka also successively developed pure minds, carved with stone, cast with metal, and depicted the magical images of the Buddha, even able to float on rivers and manifest images in Dongchuan. Even though the spiritual traces are secretly manifested, they have not yet been known to the public. When Cai Yin (person's name) and Qin Jing (person's name) returned from the Western Regions, they began to spread the image of Sakyamuni Buddha painted on silk. Therefore, Liangtai and Shouling both painted Buddha images. From then on, Buddha images and pagodas flourished with the times. By the time of Daliang, the remaining glory of the Buddha became even more prosperous. The Dharma body of the Buddha has no form, but it manifests form because of induction, and because of the different feelings, the manifested form also has differences. If the mind is confused, then the true appearance will be isolated. If the emotions are sincere and earnest, then
木石開心。故劉殷至孝誠感。釜庾為之生銘。丁蘭溫清竭誠。木母以之變色。魯陽回戈而日轉。杞婦下淚而城崩。斯皆隱惻入其性情。故使徴祥照乎耳目。至如慧達招光于剎抄。慧力感瑞于塔基。慧受申誠于浮木。僧慧顯證於移燈。洪亮並忘形於鑄像。意獻皆盡命于伽藍。法獻專志於牙骨。竟陵為之通感。僧護蓄抱于石城。南平以之獲應。近有光宅丈九。顯曜京畿。宋帝四鑠而不成。梁皇一冶而形備。妙相踴而無虧。瑞銅少而更足。故知道藉人弘。神由物感。豈曰虛哉。是以祭神如神在。則神道交矣。敬佛像如佛身。則法身應矣。故入道必以智慧為本。智慧必以福德為基。譬猶鳥備二翼倏舉千尋。車足兩輪一馳千里。豈不勤哉。豈不勖哉。
贊曰。真儀掩曜。金石傳暉。爰有塔像。懷戀者依。現奇表極。顯瑞旍威。巖藏地踴。水泛空飛。篤矣心路。必契無違。
經師第九帛法橋一支曇籥二釋法平三釋僧饒四釋道慧五釋智宗六釋曇遷七釋曇智八釋僧辯九釋曇憑十釋慧忍十一
帛法橋。中山人。少樂轉讀而乏聲。每以不暢為慨。於是絕粒懺悔七日七夕。稽首觀音以祈現報。同學苦諫誓而不改。至第七日覺喉內豁然。即索水洗漱云。吾有應矣。於是作三契經聲徹里許。遠近驚嗟悉來觀聽。爾後誦經數十萬
言。晝夜諷詠哀婉通神。至年九十聲猶不變。以晉穆帝永和中卒于河北。即石虎末也。有弟子僧扶。亦戒行清高。
支曇籥。本月支人。寓居建業。少出家清苦蔬食。憩吳虎丘山。晉孝武初。敕請出都止建初寺。孝武從受五戒。敬以師禮。籥特稟妙聲善於轉讀。嘗夢天神授其聲法。覺因裁製新聲。梵向清靡四飛卻轉。反折還喉疊哢。雖復東阿先變康會後造。始終循環未有如籥之妙。後進傳寫莫匪其法。所制六言梵唄傳響於今。后終於所住。年八十一。
釋法平。姓康。康居人。寓居建業。與弟法等俱出家止白馬寺為曇籥弟子。共傳師業。響韻清雅運轉無方。后兄弟同移祇洹。弟貌小丑而聲逾于兄。宋大將軍于東府設齋。一往以貌輕之。及聞披卷三契。便扼腕神服。乃嘆曰。以貌取人失之子羽信矣。后東安嚴公發講。等作三契經竟。嚴徐動麈尾曰。如此讀經亦不減發講遂散席。明更開題。議者以為相成之道也。兄弟並以元嘉末卒。
釋僧饒。建康人。出家止白馬寺。善尺牘及雜技。而偏以音聲著稱。擅名于宋武文之世。響調優遊和雅哀亮與道綜齊肩。綜善三本起及大拿每清梵一舉。輒道俗傾心。寺有般若臺。饒常繞臺梵轉以擬供養。行路聞者莫不息駕踟躕。彈指稱佛。宋大明二年卒。年八十六。時同
【現代漢語翻譯】 現代漢語譯本：他說，日夜不停地吟誦，聲音哀婉動人，能與神靈相通。直到九十歲高齡，聲音仍然沒有改變。在晉穆帝永和年間去世于河北，即石虎統治末期。他有一位弟子名叫僧扶，也以持戒修行和品行高潔而聞名。
支曇籥（Zhi Tan Yue）（人名，月支人），居住在建業。年輕時出家，生活清苦，以蔬菜為食。曾在吳地的虎丘山休息。晉孝武帝初年，皇帝下令請他到都城，住在建初寺。孝武帝向他受五戒，以對待老師的禮節尊敬他。支曇籥天生一副美妙的嗓音，擅長轉讀。曾經夢見天神傳授他聲法。醒來后，便創作新的聲調。梵音清揚美妙，四處飛旋，時而回轉，時而還喉，時而疊唱。即使是東阿的先變和康會的后造，始終循環往復，也沒有像支曇籥這樣美妙的。後來的學習者都遵循他的方法。他所創作的六言梵唄，至今仍在傳唱。後來在所居住的寺廟去世，享年八十一歲。
釋法平（Shi Fa Ping）（人名），姓康，是康居人，居住在建業。與他的弟弟法等一同出家，住在白馬寺，是曇籥的弟子。他們共同傳承老師的技藝，聲音清雅，運轉自如。後來兄弟倆一同搬到祇洹寺。弟弟相貌醜陋，但聲音卻勝過哥哥。宋朝的大將軍在東府設齋，起初因為相貌而輕視他。等到聽他誦讀經文三契，便扼腕歎服。於是感嘆道：『以貌取人，失之子羽，真是可信啊！』後來東安嚴公開始講經，法平等誦讀三契經完畢。嚴公緩緩地揮動麈尾說：『如此讀經，也不亞於講經了。』於是就散席了。第二天重新開講，議論的人認為這是互相成就的方法。兄弟倆都在元嘉末年去世。
釋僧饒（Shi Seng Rao）（人名），建康人，出家住在白馬寺。擅長書信和各種技藝，尤其以音聲而聞名。在宋武帝和宋文帝時期享有盛名。他的聲音優美動聽，和諧雅緻，哀婉明亮，與道綜齊名。道綜擅長三本起和大拿，每次清唱，都能讓僧俗傾心。寺廟裡有一座般若臺，僧饒經常繞著臺梵唱，以此來供養。路人聽見他的歌聲，無不停止車馬，徘徊不前，彈指稱佛。宋大明二年去世，享年八十六歲。
【English Translation】 English version: He said that he chanted day and night, his voice was mournful and moving, able to communicate with the spirits. Even at the age of ninety, his voice remained unchanged. He passed away in Hebei during the Yonghe era of Emperor Mu of Jin, which was the end of Shi Hu's reign. He had a disciple named Seng Fu, who was also known for his adherence to precepts and high moral character.
Zhi Tan Yue (personal name, from Yuezhi), resided in Jianye. He became a monk at a young age, living a simple life and eating vegetables. He rested at Tiger Hill in Wu. In the early years of Emperor Xiaowu of Jin, the emperor ordered him to come to the capital and reside in Jianchu Temple. Emperor Xiaowu received the Five Precepts from him and respected him with the etiquette of a teacher. Zhi Tan Yue was naturally gifted with a beautiful voice and was skilled at chanting. He once dreamed that a heavenly being taught him the art of sound. Upon waking up, he created new melodies. The Sanskrit sounds were clear and beautiful, flying in all directions, sometimes turning back, sometimes returning to the throat, and sometimes chanting in layers. Even the Xianbian of Dong'a and the Houzao of Kanghui, constantly cycling, were not as wonderful as Zhi Tan Yue's. Later learners all followed his methods. The six-character Sanskrit chants he created are still sung today. He later passed away in the temple where he resided, at the age of eighty-one.
Shi Fa Ping (personal name), surnamed Kang, was from Kangju and resided in Jianye. He and his younger brother Fa and others became monks and lived in Baima Temple, disciples of Tan Yue. They jointly inherited their teacher's skills, their voices clear and elegant, and their delivery free and unconstrained. Later, the brothers moved to Jetavana Temple together. The younger brother was ugly in appearance, but his voice surpassed his elder brother's. The Great General of the Song Dynasty held a vegetarian feast in the Eastern Mansion, initially looking down on him because of his appearance. When he heard him recite the scriptures in three contracts, he slapped his thigh in admiration. He then exclaimed: 'Judging people by their appearance, losing Ziyu, is truly believable!' Later, when Yan Gong of Dong'an began lecturing on the scriptures, Fa Ping and others finished reciting the three contracts of scriptures. Yan Gong slowly waved his duster and said: 'Such recitation of scriptures is no less than lecturing on the scriptures.' So he dismissed the assembly. The next day, he reopened the lecture, and those who discussed it thought it was a way of mutual accomplishment. The brothers both passed away at the end of the Yuanjia era.
Shi Seng Rao (personal name), a native of Jiankang, became a monk and lived in Baima Temple. He was skilled in letters and various arts, but he was particularly known for his voice. He enjoyed great fame during the reigns of Emperor Wu and Emperor Wen of the Song Dynasty. His voice was beautiful and pleasant, harmonious and elegant, mournful and bright, on par with Dao Zong. Dao Zong was skilled in Sanbenqi and Dana, and every time he sang clearly, he could captivate both monks and laypeople. There was a Prajna Terrace in the temple, and Seng Rao often chanted around the terrace to make offerings. Those who heard his singing on the road could not help but stop their carriages and linger, snapping their fingers and praising the Buddha. He passed away in the second year of the Daming era of the Song Dynasty, at the age of eighty-six.
寺復有超明明慧。少俱為梵唄長齋。時轉讀亦有名當世。
釋道慧。姓張。尋陽柴桑人。年二十四出家止廬山寺。素行清貞博涉經典。特稟自然之聲。故偏好轉讀。發響含奇制無定準。條章折句綺麗分明。后出都止安樂寺。轉讀之名大盛京邑。晚移朱方竹林寺。誦經數萬言。每夕諷詠輒聞闇中有彈指唱薩之聲。宋大明二年卒。年五十一。
釋智宗。姓周。建康人。出家止謝寺。博學多聞尤長轉讀。聲至清而爽快。若乃八關長夕中宵之後。四眾低昂睡蛇交至。宗則升座一轉梵響干云。莫不開神暢體豁然醒悟。大明三年卒。年三十一。時有慧寶道詮。雖非同時作法相似。甚豐聲而高調。制用無取焉。宋明忽賞道詮。議者謂逢時也。
釋曇遷。姓支。本月支人。寓居建康。篤好玄儒。游心佛義。善談莊老。並注十地。又工正書。常佈施題經。巧于轉讀有無窮聲韻。梵制新奇特拔終古。彭城王義康范曄王曇首。並皆遊狎。遷初止祇洹寺。后移烏依寺。及范曄被誅。門有十二喪。無敢近者。遷抽貨衣物悉營葬送。孝武聞而歎賞。謂徐爰曰。卿著宋書勿遺此士。王僧虔為湘州及三吳。並攜共同游。齊建元四年卒。年九十九。時有道場寺釋法暢。瓦官寺釋道琰。並富聲哀婉。雖不競遷等。抑亦次之。
釋曇
【現代漢語翻譯】 現代漢語譯本 寺中還有一位名叫超明的僧人，他天資聰穎，從小就學習梵唄，堅持齋戒。當時，他轉讀經文也頗有名氣，聞名於世。
釋道慧，俗姓張，是尋陽柴桑人。二十四歲時出家，住在廬山寺。他一向品行清白貞潔，廣泛涉獵經典。特別具有天生的好嗓音，因此偏愛轉讀經文。他發出的聲音包含著奇妙之處，唱腔沒有固定的標準。經文的段落章節，語句的轉折都清晰而華麗。後來他來到都城，住在安樂寺，轉讀經文的名聲在京城一帶非常盛行。晚年移居到朱方竹林寺，誦讀經文數萬字。每晚諷誦經文時，總能聽到黑暗中有彈指和唱『薩』的聲音。宋大明二年去世，享年五十一歲。
釋智宗，俗姓周，是建康人。出家后住在謝寺。他博學多聞，尤其擅長轉讀經文。他的聲音非常清澈而爽朗。每當八關齋日的晚上，半夜之後，四眾弟子昏昏欲睡，睡意濃重時，智宗便登上座位，一轉讀梵唄之聲便響徹雲霄。沒有誰不精神振奮，身體舒暢，豁然醒悟的。大明三年去世，享年三十一歲。當時還有慧寶和道詮，雖然不是同一時代的人，但作法相似，聲音洪亮而曲調高亢，但他們的唱腔沒有可取之處。宋明帝偶然賞識道詮，議論的人認為他是遇到了好時機。
釋曇遷，俗姓支，原本是月支人（Yuèzhī rén，ancient Indo-European people），居住在建康。他非常喜歡玄學和儒學，用心研究佛法義理。擅長談論莊子和老子，並且註釋《十地經》（Shí Dì Jīng，Ten Stages Sutra）。又擅長正楷書法，經常佈施抄寫的經書。他擅長轉讀經文，有無窮的聲音韻味。梵唄的唱腔新奇獨特，超越古人。彭城王義康（Yìkāng，Prince of Pengcheng），范曄（Fàn Yè，historian），王曇首（Wáng Tánshǒu）都與他交往密切。曇遷最初住在祇洹寺（Qíhuán Sì，Jetavana Monastery），後來移居到烏依寺（Wūyī Sì）。等到范曄被處決時，他家有十二具棺材，沒有人敢靠近。曇遷拿出貨物和衣物，全部用來操辦喪事。孝武帝（Xiàowǔ Dì，Emperor Xiaowu of Liu Song）聽說了這件事，讚賞不已，對徐爰（Xú Yuán）說：『你寫《宋書》（Sòng Shū，Book of Song）時不要遺漏了這個人。』王僧虔（Wáng Sēngqián）擔任湘州（Xiāngzhōu）和三吳（Sān Wú）的長官時，都帶著他一同遊玩。齊建元四年去世，享年九十九歲。當時有道場寺（Dàochǎng Sì）的釋法暢（Shì Fǎchàng），瓦官寺（Wǎguān Sì）的釋道琰（Shì Dàoyǎn），他們的聲音都富有感情，哀婉動聽，雖然比不上曇遷等人，但也算是不錯的了。
釋曇
【English Translation】 English version Furthermore, there was a monk in the temple named Chao Ming (Chāo Míng), who was intelligent and wise. From a young age, he studied Sanskrit chants and adhered to fasting. At that time, he was also quite famous for reciting scriptures, renowned in the world.
Shi Daohui (Shì Dàohuì), whose surname was Zhang, was a native of Chaisang in Xunyang. At the age of twenty-four, he became a monk and resided in Lushan Temple. He was known for his pure and upright conduct, and he extensively studied the scriptures. He possessed a natural gift for voice, so he particularly favored reciting scriptures. The sounds he produced contained a sense of wonder, and his singing style had no fixed standard. The sections and chapters of the scriptures, and the transitions of sentences were clear and beautiful. Later, he came to the capital and resided in Anle Temple, where his reputation for reciting scriptures became very prominent in the capital area. In his later years, he moved to Zhufang Bamboo Forest Temple, where he recited tens of thousands of words of scriptures. Every evening when he chanted the scriptures, he would always hear the sound of finger snapping and chanting 'Sa' in the darkness. He passed away in the second year of the Daming era of the Song Dynasty, at the age of fifty-one.
Shi Zhizong (Shì Zhìzōng), whose surname was Zhou, was a native of Jiankang. After becoming a monk, he resided in Xie Temple. He was learned and knowledgeable, and particularly skilled at reciting scriptures. His voice was very clear and refreshing. Whenever it was the evening of the Eight Precepts Fast, after midnight, when the fourfold assembly was drowsy and overcome with sleep, Zhizong would ascend the seat, and his recitation of Sanskrit chants would resound through the clouds. There was no one who was not invigorated, their bodies refreshed, and awakened. He passed away in the third year of the Daming era, at the age of thirty-one. At that time, there were also Huibao (Huìbǎo) and Daoquan (Dàoquán), although they were not from the same era, their methods were similar, their voices were loud and their tunes were high-pitched, but their singing styles were not commendable. Emperor Ming of Song occasionally appreciated Daoquan, and people commented that he had encountered a good opportunity.
Shi Tanqian (Shì Tánqiān), whose surname was Zhi, was originally a Yuezhi person, residing in Jiankang. He was very fond of metaphysics and Confucianism, and he diligently studied the doctrines of Buddhism. He was skilled at discussing Zhuangzi and Laozi, and he also annotated the Ten Stages Sutra (Shí Dì Jīng). He was also skilled in regular script calligraphy, and he often donated copied scriptures. He was skilled at reciting scriptures, with endless vocal charm. His Sanskrit chanting style was novel and unique, surpassing the ancients. Prince Yikang of Pengcheng, Fan Ye, and Wang Tanshou were all close friends with him. Tanqian initially resided in Jetavana Monastery, and later moved to Wuyi Temple. When Fan Ye was executed, his family had twelve coffins, and no one dared to approach. Tanqian took out goods and clothing, and used them all to arrange the funeral. Emperor Xiaowu heard about this and praised him greatly, saying to Xu Yuan: 'When you write the Book of Song (Sòng Shū), do not omit this man.' When Wang Sengqian served as the governor of Xiangzhou and Sanwu, he took him along on his travels. He passed away in the fourth year of the Jianyuan era of the Qi Dynasty, at the age of ninety-nine. At that time, there was Shi Fachang of Daochang Temple, and Shi Daoyan of Waguan Temple, whose voices were both rich in emotion and mournful, although they could not compare to Tanqian and others, they were also quite good.
Shi Tan
智。姓王。建康人。出家止東安寺。性風流善舉止。能談莊老。經論書史多所綜涉。既有高亮之聲。雅好轉讀。雖依擬前宗而獨拔新異。高調清徹寫送有餘。宋孝武蕭思話王僧虔等。並深加識重。僧虔臨湘州攜與同行。蕭守吳復招同入。齊永明五年卒于吳國。年七十九。時有道朗法忍智欣慧光。並無余解。薄能轉讀。道朗捉調小緩。法忍好存擊切智欣善能側調。慧光喜騁飛聲。
釋僧辯。姓吳。建康人。出家止安樂寺。少好讀經。受業于遷暢二師。初雖祖述其風。晚更措意斟酌。哀婉折衷獨步齊初。嘗在新亭劉紹宅齋。辯初夜讀經始得一契。忽有群鶴下集階前。及辯度卷一時飛去。由是聲振天下遠近知名。後來學者莫不宗事。永明七年二月十九日司徒竟陵文宣王。夢于佛前詠維摩一契。同聲發而覺。即起至佛堂中。還如夢中法。更詠古維摩一契。便覺韻聲流好著工恒日。明旦即集京師善聲沙門龍光普智新安道興多寶慧忍天保超勝及僧辯等。集第作聲。辯傳古維摩一契瑞應七言偈一契。最是命家之作。後人時有傳者。並訛漏失其大體。辯以齊永明十一年卒。中興有釋僧恭。當時與辯齊名。后遂退道。
釋曇憑。姓楊揵。為南安人。少游京師學轉讀。止白馬寺音調甚工而過旦自任。時人未之推也。於是專精規
【現代漢語翻譯】 現代漢語譯本 釋智，俗姓王，建康（今江蘇南京）人。出家后住在東安寺。他天性灑脫，舉止優雅，擅長談論莊子和老子。對於經書、論著、歷史等都有廣泛涉獵。他不僅聲音洪亮，而且非常喜歡轉讀佛經。雖然他沿襲了前人的風格，但又能獨闢蹊徑，展現出新的特色。他的音調高亢清澈，吐字清晰流暢。宋孝武帝、蕭思話、王僧虔等人都對他非常賞識和器重。王僧虔擔任湘州刺史時，帶著他一同前往。蕭思話鎮守吳地時，也邀請他一同前往。齊永明五年，釋智在吳國去世，享年七十九歲。當時有道朗、法忍、智欣、慧光等人，都沒有其餘的才能，只是略微能夠轉讀佛經。道朗的音調稍微緩慢，法忍喜歡強調頓挫，智欣擅長運用側面的音調，慧光喜歡展現飛揚的音調。 釋僧辯，俗姓吳，建康人。出家后住在安樂寺。他從小就喜歡讀經，師從遷暢二位法師。起初，他沿襲了老師的風格，後來更加註重斟酌和調整，他的音調哀婉動聽，折衷和諧，在齊朝初期獨樹一幟。他曾經在新亭劉紹的宅邸中齋戒。僧辯在夜晚讀經時，忽然領悟了一個契經的真諦。忽然有一群鶴飛下來，聚集在臺階前。等到僧辯讀完這一卷經書，這些鶴就一起飛走了。因此，他的名聲傳遍天下，遠近聞名。後來的學習者沒有不以他為宗師的。永明七年二月十九日，司徒竟陵文宣王蕭子良，夢見自己在佛前吟詠《維摩詰經》的一個契經，與夢中的聲音相同。醒來后，他立即起身前往佛堂，按照夢中的方法，再次吟詠《古維摩詰經》的一個契經，便覺得韻律優美動聽，於是花費了很長時間進行研究。第二天早上，他召集了京城中擅長聲律的沙門，如龍光、普智、新安道興、多寶、慧忍、天保、超勝以及僧辯等人，聚集在一起創作聲律。僧辯傳授了《古維摩詰經》的一個契經和《瑞應七言偈》的一個契經，這些都是他的代表作。後來有人傳唱這些作品，但都出現了訛誤和遺漏，失去了其原貌。僧辯在齊永明十一年去世。中興時期有釋僧恭，當時與僧辯齊名，後來退出了佛道。 釋曇憑，俗姓楊揵，是南安人。年輕時在京城學習轉讀佛經，住在白馬寺。他的音調非常精妙，但過於自負。當時的人們並不推崇他。於是他專心致志地規範自己的音調。
【English Translation】 English version Shi Zhi, with the surname Wang, was a native of Jiankang (now Nanjing, Jiangsu). After becoming a monk, he resided in the Dong'an Temple. He was naturally unrestrained and elegant in his demeanor, and he was skilled in discussing Zhuangzi and Laozi. He had a wide range of knowledge in scriptures, treatises, and history. Not only did he have a loud and clear voice, but he also enjoyed reciting Buddhist scriptures. Although he followed the style of his predecessors, he was able to blaze his own trail and show new characteristics. His tone was high and clear, and his pronunciation was clear and smooth. Emperor Xiaowu of the Song Dynasty, Xiao Sihua, Wang Sengqian, and others all deeply appreciated and valued him. When Wang Sengqian served as the governor of Xiangzhou, he took him along. When Xiao Sihua guarded the Wu region, he also invited him to come along. In the fifth year of Yongming of the Qi Dynasty, Shi Zhi passed away in the Wu region at the age of seventy-nine. At that time, there were Dao Lang, Fa Ren, Zhi Xin, and Hui Guang, who had no other talents, but were only slightly able to recite Buddhist scriptures. Dao Lang's tone was slightly slow, Fa Ren liked to emphasize pauses, Zhi Xin was good at using side tones, and Hui Guang liked to show off his soaring tones. Shi Sengbian, with the surname Wu, was a native of Jiankang. After becoming a monk, he resided in the Anle Temple. He loved reading scriptures from a young age and studied under the two masters Qian and Chang. At first, he followed the style of his teachers, but later he paid more attention to deliberation and adjustment. His tone was mournful and harmonious, and he was unique in the early Qi Dynasty. He once fasted at the residence of Liu Shao in Xinting. When Sengbian was reading scriptures at night, he suddenly realized the true meaning of a sutra. Suddenly, a flock of cranes flew down and gathered in front of the steps. When Sengbian finished reading this volume of scriptures, these cranes flew away together. Therefore, his reputation spread throughout the world and he became famous far and wide. Later learners all regarded him as their master. On the nineteenth day of the second month of the seventh year of Yongming, Xiao Ziliang, the Situ Prince Wenxuan of Jingling, dreamed that he was chanting a sutra of the 'Vimalakirti Sutra' in front of the Buddha, and the sound was the same as in the dream. After waking up, he immediately got up and went to the Buddhist hall, and chanted a sutra of the 'Ancient Vimalakirti Sutra' again according to the method in the dream. He then felt that the rhythm was beautiful and pleasant, so he spent a long time studying it. The next morning, he summoned the monks in the capital who were good at rhythm, such as Longguang, Puzhi, Xin'an Daoxing, Duobao, Huiren, Tianbao, Chaosheng, and Sengbian, to gather together to create rhythm. Sengbian taught a sutra of the 'Ancient Vimalakirti Sutra' and a sutra of the 'Seven-Character Verse of Auspicious Response', which were his representative works. Later, some people sang these works, but they all had errors and omissions, and lost their original appearance. Sengbian passed away in the eleventh year of Yongming of the Qi Dynasty. During the Zhongxing period, there was Shi Senggong, who was as famous as Sengbian at that time, but later withdrew from the Buddhist path. Shi Tanping, with the surname Yang Jian, was a native of Nan'an. He studied reciting Buddhist scriptures in the capital when he was young and lived in the Baima Temple. His tone was very exquisite, but he was too self-confident. People at that time did not admire him. So he devoted himself to regulating his tone.
矩更加研習。晚遂出羣翕然改觀。誦三本起經尤善其聲。后還蜀止龍淵寺。巴漢懷音者皆崇其聲范。每梵音一吐輒鳥馬悲鳴行途住足。因製造銅鐘。愿于未來常有八音四辯。庸蜀有銅鐘始於此也。后終於所住。時蜀中有僧令道光。亦微善轉讀。
釋慧忍。姓蕢。建康人。少出家住北多寶寺。無餘行解。止是愛好音聲。初受業于安樂辯公。備得其法。而哀婉細妙特欲過之。齊文宣感夢之後集諸經師。乃共忍斟酌舊聲詮品新異。制瑞應四十二契。忍所得最長妙。於是令慧滿僧業僧尚超朗僧期超猷慧旭法律曇慧僧胤慧彖法慈等四十餘人皆就忍受學。遂傳法於今。忍以隆昌元年卒。年四十餘。
釋法鄰(平調牒句。殊有宮商) 釋曇辯(一往無奇。彌久彌勝)
釋慧念(少氣調。殊有細美) 釋曇干(爽快碎磕。傳寫有法)
釋曇進(亦八能流。編善還國品) 釋慧超(善於三契。后不能稱)
釋道首(怯於一往。長道可觀) 釋曇調(寫送清雅。恨功夫未足)
凡此諸人。並齊代知名。其淅左江西荊陜庸蜀亦頗有轉讀。然止是當時詠歌。乃無高譽。故不足而傳也。
論曰。夫篇章之作。蓋欲申暢懷抱褒述情志。詠歌之作。欲使言味流靡辭韻相屬。故詩序云。情動于中而形於言。
【現代漢語翻譯】 現代漢語譯本： 矩更加努力地學習。後來超越眾人，讓人刮目相看。誦讀《三本起經》尤其擅長，聲音優美動聽。之後回到蜀地，住在龍淵寺。巴、漢一帶喜愛梵音的人都推崇他的聲音和規範。每次發出梵音，鳥和馬都會悲鳴，行人駐足聆聽。因此製造銅鐘，希望在未來永遠具有八音和四辯（四種辯才）。庸、蜀地區有銅鐘，就是從他開始的。後來在所住之處去世。當時蜀地有僧人令道光，也稍微擅長轉讀（誦讀佛經）。 釋慧忍（Shi Huiren）。姓蕢（Kui），建康（Jiankang）人。年少時出家，住在北多寶寺。沒有其他的修行和理解，只是愛好音聲。最初在安樂辯公（Anle Biangong）處學習，完全掌握了他的方法，而且哀婉細妙之處特別想要超過他。齊文宣（Qi Wenxuan）感夢之後，召集各位經師，共同與慧忍斟酌舊的聲音，詮釋品評新的差異，制定了《瑞應四十二契》。慧忍所掌握的最為擅長美妙。於是命令慧滿（Huiman）、僧業（僧業）、僧尚（Sengshang）、超朗（Chaolang）、僧期（Sengqi）、超猷（Chaoyou）、慧旭（Huixu）、法律（Falv）、曇慧（Tanhui）、僧胤（Sengyin）、慧彖（Huituan）、法慈（Faci）等四十餘人都跟隨慧忍學習。於是將這種方法流傳至今。慧忍在隆昌元年去世，享年四十餘歲。 釋法鄰（Shifalin）（平調牒句，特別有宮商之美） 釋曇辯（Shitanbian）（開始時並不出奇，時間越久越能體會其妙處） 釋慧念（Huinian）（氣息較弱，但音調特別細膩優美） 釋曇干（Tangan）（爽快乾脆，傳寫有法度） 釋曇進（Tanjin）（也是八能之一，編纂《善還國品》） 釋慧超（Huichao）（擅長三契，後來不能保持水準） 釋道首（Daoshou）（開始時怯懦，但長篇誦讀值得一看） 釋曇調（Tandiao）（寫送清雅，遺憾功夫還不夠） 凡是這些人，都是齊代知名的人物。其淅（Xi，浙江）、左江（Zuojiang，左江）、江西（Jiangxi）、荊（Jing，湖北）、陜（Shan，陜西）、庸（Yong）、蜀（Shu，四川）等地也有轉讀，但只是當時的詠唱，沒有很高的聲譽，所以不值得流傳。 評論說，文章的創作，大概是想要抒發胸懷，褒揚陳述情志。詠唱的創作，想要使語言韻味流動，辭藻韻律相互配合。所以《詩序》說，情感在內心涌動而表現在言語上。
【English Translation】 English version: Ju studied even more diligently. Later, he surpassed the others and caused a complete change in perception. He was especially good at reciting the 'Sāmaṇera-vinaya' (Threefold Beginning Sutra), and his voice was beautiful and pleasant to hear. Afterwards, he returned to Shu and stayed at Longyuan Temple. Those in the Ba and Han areas who loved Sanskrit sounds all admired his voice and standards. Every time he uttered a Sanskrit sound, birds and horses would cry sadly, and passersby would stop to listen. Therefore, he made a bronze bell, hoping to always have the eight tones and four kinds of eloquence (four kinds of rhetorical skills) in the future. The Yong and Shu areas had bronze bells, which began with him. Later, he passed away at the place where he lived. At that time, there was a monk named Ling Daoguang in Shu, who was also slightly skilled in reciting scriptures. 釋慧忍 (Shi Huiren). Surname Kui, from Jiankang. He became a monk at a young age and lived in the North Duobao Temple. He had no other practice or understanding, but only loved sound. He first studied with Anle Biangong, fully mastering his methods, and especially wanted to surpass him in the mournful and delicate aspects. After Emperor Wenxuan of Qi had a dream, he gathered various sutra masters, and together with Huiren, they deliberated on the old sounds, interpreted and evaluated new differences, and created the 'Forty-Two Agreements of Auspicious Responses'. Huiren mastered the longest and most wonderful aspects. Therefore, he ordered Huiman, Sengye, Sengshang, Chaolang, Sengqi, Chaoyou, Huixu, Falv, Tanhui, Sengyin, Huituan, Faci, and more than forty others to study with Huiren. Thus, this method has been passed down to this day. Huiren passed away in the first year of Longchang, at the age of forty-odd years. 釋法鄰 (Shifalin) (Level tone Die Ju, especially has the beauty of Gong and Shang) 釋曇辯 (Shitanbian) (At first, it is not outstanding, but the longer you listen, the more you can appreciate its beauty) 釋慧念 (Huinian) (Weak breath, but the tone is particularly delicate and beautiful) 釋曇干 (Tangan) (Crisp and straightforward, transmission has rules) 釋曇進 (Tanjin) (Also one of the eight talents, compiled 'Good Return to the Country') 釋慧超 (Huichao) (Good at the three agreements, but later could not maintain the standard) 釋道首 (Daoshou) (Timid at first, but long recitations are worth seeing) 釋曇調 (Tandiao) (Elegant writing and sending, regret that the skill is not enough) All these people were famous figures in the Qi Dynasty. There was also scripture recitation in Zhe (Zhejiang), Zuojiang, Jiangxi, Jing (Hubei), Shan (Shaanxi), Yong, and Shu (Sichuan), but it was only singing at the time, and there was no high reputation, so it is not worth passing on. It is said that the creation of chapters is probably to express feelings and praise and describe emotions. The creation of singing is to make the language rhyme flow, and the words and rhythms match each other. Therefore, the preface to the Book of Poetry says that emotions move in the heart and are expressed in words.
言之不足故詠歌之也。然東國之歌也。則結詠以成詠。西方之贊也。則作偈以和聲。雖復歌贊為殊。而並以協諧鐘律符靡宮商。方乃奧妙。故奏歌于金石。則謂之以為樂。設贊于管絃。則稱之以為唄。夫聖人制樂其德四焉。感天地。通神明。安萬民。成性類。如聽唄亦其利有五。身體不疲。不忘所憶。心不懈倦。音聲不壞。諸天歡喜。是以般遮絃歌于石室。請開甘露之初門。凈居舞頌于雙林。奉報一化之恩德。其間隨時讚詠。亦在處成音。至如億耳細聲于宵夜。提婆飏響于梵宮。或令無相之旨奏於篪笛之上。或使本行之音宣乎琴瑟之下。並皆抑揚通感佛所稱讚。故咸池韶武無以匹其工。激楚梁塵無以較其妙。自大教東流。乃譯文者眾。而傳聲蓋寡。良由梵音重複漢語單奇。若用梵音以詠漢語。則聲繁而偈迫。若用漢曲以詠梵文。則韻短而辭長。是故金言有譯梵響無授。始有魏陳思王曹植。深愛聲律屬意經音。既通般遮之瑞響。又感魚山之神制。於是刪治瑞應本起以為學者之宗。傳聲則三千有餘。在契則四十有二。其後帛橋支籥亦云祖述陳思。而愛好通靈別感神制。裁變古聲所存止一十而已。至石勒建平中有天神降於安邑廳事。諷詠經音七日乃絕。時有傳者並皆訛廢。逮宋齊之間有曇遷僧辯太傅文宣等。並慇勤嗟詠曲意
音律。撰集異同斟酌科例。存仿舊法正可三百餘聲。自茲厥後聲多散落。人人致意補綴不同。所以師師異法家家各制。皆由昧乎聲旨莫以裁正。夫音樂感動自古而然。是以玄師梵唱赤雁愛而不移。比丘流響青鳥悅而忘翥。曇憑動韻。猶令鳥馬踡局。僧辯折調。尚使鴻鶴停飛。量人雖復深淺。籌感抑亦次焉。故夔擊石拊石則百獸率舞。簫韶九成則鳳凰來儀。鳥獻且猶致感。況乃人神者哉。但轉讀之為懿。貴在聲文兩得。若唯聲而不文。則道心無以得生。若唯文而不聲。則俗情無以得入。故經言。以微妙音歌嘆佛德。斯之謂也。而頃世學者裁得首尾餘聲。便言。擅名當世。經文起盡曾不措懷。或破句以合聲。或分文以足韻。豈唯聲之不足。亦乃文不成詮。聽者唯增恍忽。聞之但益睡眠。使夫八真明珠未掩而藏曜。百味淳乳不澆而自薄。哀哉。若能精達經旨洞曉音律。三位七聲次而無亂。五言四句契而莫爽。其間起擲蕩舉平折放殺。游飛卻轉反疊嬌弄。動韻則流靡弗窮。張喉則變態無盡。故能炳發八音光揚七善。壯而不猛凝而不滯。弱而不野剛而不銳。清而不擾濁而不蔽。諒足以起暢微言怡養神性。故聽聲可以娛耳。耹語可以開襟。若然可謂梵音深妙令人樂聞者也。然天竺方俗凡是歌詠法言皆稱為唄。至於此土詠經則稱為轉
【現代漢語翻譯】 現代漢語譯本 音律方面，人們編撰整理各種不同的版本，仔細研究其中的規則和條例。保留並模仿舊的方法，大約整理出三百多種聲調。從那以後，聲調逐漸散失，每個人都試圖進行補充，但方法各不相同。因此，不同的老師有不同的方法，不同的家族有不同的規範，這都是因為不瞭解聲調的要旨，無法進行正確的裁定。音樂能夠感動人，自古以來就是如此。因此，玄奘法師的梵唄唱誦，連紅雁都喜愛而不願離去；僧侶優美的歌聲，讓青鳥聽得入迷而忘記飛翔。曇憑的歌聲動聽，甚至讓鳥和馬都蜷縮不動；僧辯的曲調婉轉，甚至讓鴻雁和仙鶴都停止飛翔。衡量人的感受有深有淺，感動程度也有高有低。所以，夔敲擊石頭，百獸都會隨著音樂起舞；《簫韶》演奏完畢，鳳凰就會飛來。鳥獸尚且能被感動，更何況是人和神呢？但是，唱誦佛經最重要的是聲調和文辭並重。如果只有聲調而沒有文辭，那麼道心就無法產生；如果只有文辭而沒有聲調，那麼世俗的情感就無法進入。所以經書上說：『用微妙的音聲歌頌讚嘆佛的功德』，說的就是這個道理。但是現在的學者，僅僅掌握了一些開頭和結尾的聲調，就自稱名揚當世。對於經文的內容卻毫不關心，或者爲了配合聲調而破壞句子，或者爲了滿足韻律而分割文句。這不僅是聲調的不足，也是文辭表達的不完整。聽的人只會更加迷惑，聽了之後只會更加想睡覺。這使得八真（指佛經中的八種真諦）的明珠還未展現就被掩蓋了光芒，百味（指佛法的各種教義）的純正乳汁還未澆灌就變得淡薄了。真是可悲啊！如果能夠精通經文的旨意，透徹地瞭解音律，那麼三位（指低、中、高三種音區）七聲（指宮、商、角、徵、羽、變宮、變徵七個音階）的排列就不會混亂，五言四句的運用就會非常和諧。其中起、擲、蕩、舉、平、折、放、殺，游、飛、卻、轉、反、疊、嬌、弄等技巧，運用起來就會變化無窮，張開喉嚨歌唱就會千變萬化。這樣就能夠充分地展現八音（指中國古代樂器的八種聲音），弘揚七善（指佛教中的七種善法），使音樂莊重而不粗獷，凝練而不呆滯，柔和而不粗俗，剛強而不尖銳，清澈而不嘈雜，渾厚而不閉塞，這確實足以啓發微妙的語言，怡養精神。所以，聽聲音可以使耳朵愉悅，傾聽言語可以使心胸開闊。如果能夠做到這樣，就可以說是梵音深妙，令人樂於聽聞了。在天竺（India）的風俗中，凡是歌唱讚頌佛法的語言都稱為唄（B唄，Sanskrit: Bhaṇ），至於在漢地，吟唱佛經則稱為轉（Zhuan）。 梵 (Fan): 與婆羅門教有關的，神聖的 唄 (B唄，Sanskrit: Bhaṇ): 歌唱讚頌佛法的語言 轉 (Zhuan): 吟唱佛經
【English Translation】 English version In terms of phonology, people compiled and organized various different versions, carefully studying the rules and regulations within them. Retaining and imitating the old methods, they roughly organized more than three hundred tones. From then on, the tones gradually became scattered, and everyone tried to supplement them, but the methods were different. Therefore, different teachers had different methods, and different families had different norms, all because they did not understand the essence of the tones and could not make correct judgments. Music can move people, and it has been like this since ancient times. Therefore, Master Xuanzang's (Xuanzang) Brahminic chants were loved by even the red geese, who were unwilling to leave; the beautiful singing of the monks made the bluebirds listen so intently that they forgot to fly. Tan Ping's (Tan Ping) singing was so beautiful that even the birds and horses curled up and did not move; Monk Bian's (Monk Bian) melodious tunes even made the swans and cranes stop flying. Measuring people's feelings has depths and shallows, and the degree of emotion also has highs and lows. Therefore, when Kui (Kui) struck the stone, all the beasts would dance to the music; when the 'Xiao Shao' (Xiao Shao) was played, the phoenix would fly over. Even birds and beasts can be moved, let alone humans and gods? However, the most important thing in chanting Buddhist scriptures is that the tone and the words are equally important. If there is only tone and no words, then the mind of the Tao cannot be produced; if there are only words and no tone, then worldly emotions cannot enter. So the scriptures say: 'Use subtle sounds to sing and praise the merits of the Buddha', which is what it means. But now scholars, only grasping some of the beginning and ending tones, claim to be famous in the world. They do not care about the content of the scriptures at all, or break sentences to match the tones, or divide sentences to satisfy the rhyme. This is not only a lack of tone, but also an incomplete expression of words. Listeners will only become more confused, and after listening, they will only want to sleep more. This makes the pearls of the Eight Truths (referring to the eight truths in Buddhist scriptures) covered up before they are displayed, and the pure milk of the Hundred Flavors (referring to the various teachings of Buddhism) becomes thin before it is watered. It is truly sad! If one can be proficient in the meaning of the scriptures and thoroughly understand the phonology, then the arrangement of the three positions (referring to the low, middle, and high three registers) and seven tones (referring to the seven notes of the scale: Gong, Shang, Jiao, Zhi, Yu, Bian Gong, Bian Zhi) will not be chaotic, and the use of five-character and four-sentence phrases will be very harmonious. Among them, the techniques of rising, throwing, swinging, lifting, leveling, folding, releasing, killing, wandering, flying, retreating, turning, reversing, stacking, charming, and playing, when used, will be infinitely varied, and opening the throat to sing will be ever-changing. In this way, it will be possible to fully display the eight sounds (referring to the eight sounds of ancient Chinese musical instruments) and promote the seven virtues (referring to the seven good dharmas in Buddhism), making the music dignified without being rough, condensed without being stagnant, gentle without being vulgar, strong without being sharp, clear without being noisy, and thick without being closed. This is indeed enough to inspire subtle words and nourish the spirit. Therefore, listening to sounds can please the ears, and listening to words can broaden the mind. If this can be achieved, it can be said that the Brahminic sound is profound and wonderful, making people happy to hear it. In the customs of India (India), all languages that sing and praise the Dharma are called Bei (B唄，Sanskrit: Bhaṇ), as for in Han China, chanting Buddhist scriptures is called Zhuan (Zhuan). 梵 (Fan): Related to Brahmanism, sacred 唄 (B唄，Sanskrit: Bhaṇ): Languages that sing and praise the Dharma 轉 (Zhuan): Chanting Buddhist scriptures
讀。歌贊則號為梵唄。昔諸天讚唄皆以韻入弦綰。五眾既與俗違。故宜以聲曲為妙。原夫梵唄之起亦兆自陳思。始著太子頌及睒頌等。因為之制聲。吐納抑揚並法神授。今之皇皇顧惟。蓋其風烈也。其後居士支謙。亦傳梵唄三契。皆湮沒而不存。世有共議一章。恐或謙之餘則也。唯康僧會所造泥洹梵唄於今尚傳。即敬謁一契文出雙卷泥洹。故曰泥洹唄也。爰至晉世有高座法師。初傳覓歷。今之行地印文即其法也。籥公所造六言。即大慈哀愍一契。於今時有作者。近有西涼州唄。源出關右。而流於晉陽。今之面如滿月是也。凡此諸曲並製出名師。後人繼作多所訛漏。或時沙彌小兒互相傳授。疇昔成規殆無遺一。惜哉。此既同是聲例。故備之論末。
唱導第十釋道照一釋曇穎二釋慧璩三釋曇宗四釋曇光五釋慧芬六釋道儒七釋慧重八釋法愿九釋法鏡十
釋道照。姓麹。平西人。少善尺牘兼博經史。十八出家。止京師祇洹寺。披覽群典以宣唱為業。音吐寥亮洗悟塵心。指事適時言不孤發。獨步于宋代之初。宋武帝嘗于內殿齋。照初夜略敘。百年迅速遷滅俄頃苦樂參差必由因召。如來慈應六道。陛下撫矜一切。帝言善。久之齋竟。別䞋三萬。臨川王道規從受五戒。奉為門師。宋元嘉三十年卒。年六十六。照弟子慧明
【現代漢語翻譯】 現代漢語譯本：誦讀和歌頌讚美被稱為梵唄（Bàn bài，佛教音樂）。過去諸天讚美歌頌都用韻律配合樂器。僧眾既然與世俗不同，所以應該以聲調曲調為美妙。追溯梵唄的起源，可以追溯到陳思王曹植。他開始創作《太子頌》和《睒子頌》等，併爲此製作聲調，吐納抑揚都彷彿是神授。現在那些皇皇顧惟的人，大概是繼承了他的遺風。後來居士支謙，也傳授了梵唄三契，但都已失傳。世上流傳的《共議》一章，恐怕是支謙的遺作吧。只有康僧會所創作的《泥洹梵唄》，至今還在流傳，就是《敬謁》一契，文字出自雙卷《泥洹經》，所以叫做《泥洹唄》。到了晉代，有高座法師，最初傳授覓歷，現在所用的行地印文就是他的法門。籥公所創作的六言，就是《大慈哀愍》一契，至今還有人演唱。近來有西涼州的梵唄，源於關右，而流傳到晉陽，就是現在的《面如滿月》。這些曲子都是由著名的法師創作的，後人繼續創作，多有訛誤遺漏，有時沙彌小孩子互相傳授，以前的規矩幾乎沒有遺留下來。可惜啊！這些既然都是聲調的例子，所以在此一併論述。
唱導第十：釋道照一、釋曇穎二、釋慧璩三、釋曇宗四、釋曇光五、釋慧芬六、釋道儒七、釋慧重八、釋法愿九、釋法鏡十
釋道照，姓麹（Qū），平西人。年少時擅長書信，兼通經史。十八歲出家，住在京師祇洹寺（Qí huán sì，寺廟名）。廣泛閱讀各種經典，以宣講唱導為職業。聲音洪亮清晰，能洗滌醒悟塵世之心。指事貼切，言語不空洞。在宋代初期獨樹一幟。宋武帝曾經在內殿齋戒，道照在初夜簡略敘述：百年迅速，遷滅轉眼之間，苦樂參差，必定由因果招致。如來慈悲應化六道，陛下撫慰憐憫一切。武帝說：『好。』過了很久，齋戒完畢，另外賞賜三萬。臨川王道規向他受五戒，奉他為門師。宋元嘉三十年去世，享年六十六歲。道照的弟子是慧明。
【English Translation】 English version: Recitation and singing of praises are called 'Bàn bài' (梵唄, Buddhist music). In the past, the devas (諸天) praised and sang with melodies accompanied by musical instruments. Since the Sangha (僧眾) is different from the laity, it is appropriate to consider melodies and tunes as exquisite. Tracing the origin of 'Bàn bài', it can be traced back to Cao Zhi (曹植), the Prince Si of Chen. He began to compose 'Crown Prince Ode' (太子頌) and 'Shanzi Ode' (睒子頌), and created melodies for them. The intonation and modulation seemed to be divinely inspired. Those who are now diligently contemplating are probably inheriting his style. Later, the layperson Zhi Qian (支謙) also transmitted three 'Qì' (契, musical sections) of 'Bàn bài', but they have all been lost. The chapter 'Common Discussion' (共議) circulating in the world is probably a remnant of Zhi Qian's work. Only the 'Ní huán Bàn bài' (泥洹梵唄, Nirvana musical praise) created by Kang Senghui (康僧會) is still transmitted today, which is the 'Respectful Visit' (敬謁) 'Qì', with the text from the two-volume 'Ní huán Sutra' (泥洹經), hence it is called 'Ní huán Bèi' (泥洹唄). During the Jin Dynasty, there was a High Seat Dharma Master (高座法師) who first transmitted 'Mì lì' (覓歷), and the current practice of 'walking the ground seal' (行地印文) is his method. The six-character verse created by Yuè Gong (籥公) is the 'Great Compassion and Mercy' (大慈哀愍) 'Qì', which is still sung by some people today. Recently, there is the 'Bàn bài' from the Western Liang Province (西涼州), originating from Guan You (關右) and spreading to Jinyang (晉陽), which is the current 'Face Like the Full Moon' (面如滿月). These tunes were all created by famous Dharma masters, and later generations continued to create, with many errors and omissions. Sometimes, novice monks and children transmit them to each other, and almost none of the previous rules have been preserved. Alas! Since these are all examples of melodies, they are discussed together at the end.
Chapter Ten on Chanting and Guiding: Śākya Daòzhào 1, Śākya Tányǐng 2, Śākya Huìqú 3, Śākya Tánzōng 4, Śākya Tánguāng 5, Śākya Huìfēn 6, Śākya Dàorú 7, Śākya Huìzhòng 8, Śākya Fǎyuàn 9, Śākya Fǎjìng 10
Śākya Daòzhào, surname Qū (麹), was from Pingxi. He was skilled in writing letters from a young age and was well-versed in scriptures and history. He became a monk at the age of eighteen and lived in Qí huán Temple (祇洹寺, temple name) in the capital. He extensively read various scriptures and made preaching and chanting his profession. His voice was loud and clear, able to cleanse and awaken the minds of the world. His words were appropriate and not empty. He was unique in the early Song Dynasty. Emperor Wu of Song once observed a fast in the inner palace, and Daòzhào briefly narrated on the first night: 'A hundred years pass quickly, annihilation is in the blink of an eye, and the differences between suffering and happiness are certainly caused by karma.' The Tathagata (如來) compassionately transforms into the six realms, and Your Majesty comforts and pities all. The Emperor said, 'Good.' After a long time, the fast ended, and he additionally rewarded him with 30,000. Prince Daogui of Linchuan received the five precepts from him and regarded him as his mentor. He passed away in the thirtieth year of the Yuanjia era of the Song Dynasty at the age of sixty-six. Daòzhào's disciple was Huiming.
。姓焦。魏郡人。神情俊邁祖習師風。亦有名當世。
釋曇穎。會稽人。少出家謹于戒行。誦經十餘萬言。止長干寺。性恭儉唯以善誘為先。故屬意宣唱天然獨絕。凡要請者皆貴賤均赴貧富一揆。張暢聞而嘆曰。辭吐流便足騰遠理。穎嘗患癬瘡積治不除。房內恒供養一觀世音像。晨夕禮拜求差此疾。異時忽見一蛇從像後緣壁上屋。須臾有一鼠子從屋脫地。涎涶沐身狀如已死。穎候之猶似可活。即取竹刮除涎涶。又聞蛇所吞鼠能療瘡疾。即刮取涎涶以傅癬上。所傅既遍鼠亦還活。信宿之間瘡痍頓盡。方悟蛇之與鼠皆是祈請所致。於是精勤化導勵節彌堅。宋太宰江夏王義恭最所知重。后卒于所住。年八十一。
釋慧璩。丹陽人。出家止瓦官寺。讀覽經論涉獵書史。眾技多閑而尤善唱導。出語成章動辭製作。臨時采博罄無不妙詣。宋太祖文皇帝車騎臧質。並提攜友善雅相崇愛。譙王鎮荊要與同行。后逆節還朝。于梁山設會。頃之譙王敗。璩還京。后宋孝武設齋。璩唱導。帝問璩曰。今日之集何如梁山。璩曰。天道助順況復為逆。帝悅之。明旦別䞋一萬后敕為京邑都維那。大明末終於寺。年七十二。
釋曇宗。姓虢。秣陵人。出家止靈味寺。少而好學博通眾典。唱說之功獨步當世。辯口適時應變無盡。嘗為
【現代漢語翻譯】 現代漢語譯本： 釋姓焦，是魏郡人。他神情俊朗，祖輩世代以教授為業，所以在當時也頗有名氣。 釋曇穎，是會稽人。他年少時出家，嚴守戒律，能背誦十幾萬字的經文。他住在長干寺，性格恭敬節儉，總是以善意的引導為先。因此，他專注于宣講佛法，其天賦獨一無二。凡是邀請他的人，無論貴賤貧富，他都一視同仁。張暢聽了他的宣講后讚歎說：『他的言辭流暢便捷，足以傳達深遠的道理。』曇穎曾經患有癬瘡，長期治療都無法痊癒。他的房內一直供養著一尊觀世音菩薩像，早晚禮拜，祈求痊癒。有一天，他忽然看見一條蛇從佛像後面沿著墻壁爬上屋頂。不久，有一隻老鼠從屋頂掉到地上，身上沾滿了蛇的涎液，看起來好像已經死了。曇穎觀察它，覺得它好像還有活著的可能，就用竹片颳去它身上的涎液。他又聽說蛇吞食老鼠后產生的涎液能治療瘡疾，就刮取涎液塗在癬瘡上。塗抹完畢后，老鼠竟然還活了過來。不到兩天的時間，癬瘡就完全痊癒了。他這才明白蛇和老鼠都是祈禱觀世音菩薩所感應到的。於是，他更加精勤地教化引導他人，堅定自己的節操。宋太宰、江夏王劉義恭非常器重他。後來，他圓寂于所居住的寺廟，享年八十一歲。 釋慧璩，是丹陽人。他出家后住在瓦官寺。他廣泛閱讀經書和論著，也涉獵各種史書。他精通各種技藝，尤其擅長唱導。他出口成章，遣詞造句，臨場應變，無不精妙。宋太祖劉義隆、文皇帝劉義隆的車騎將軍臧質，都提攜他，與他交好，非常敬重和喜愛他。譙王劉義宣鎮守荊州時，想要與他同行。後來劉義宣叛亂，返回朝廷，在梁山設宴。不久，劉義宣兵敗。慧璩回到京城。後來，宋孝武帝劉駿設齋，慧璩唱導。皇帝問慧璩說：『今天的集會與梁山相比如何？』慧璩回答說：『天道幫助順應天意的人，更何況是叛逆呢？』皇帝聽了很高興。第二天，皇帝另外賞賜了他一萬錢，後來又下令讓他擔任京城的都維那。大明末年，慧璩在寺廟圓寂，享年七十二歲。 釋曇宗，姓虢，是秣陵人。他出家后住在靈味寺。他從小就喜歡學習，廣泛通曉各種經典。他的唱說技藝在當時獨步天下，能言善辯，隨機應變，無窮無盡。他曾經為……
【English Translation】 English version: Reverend Shi Jiao, a native of Wei Commandery. He possessed a handsome appearance, and his family had a tradition of teaching, making him quite famous in his time. Reverend Shi Tanying, a native of Kuaiji. He became a monk at a young age, strictly adhering to the precepts, and could recite over ten thousand words of scripture. He resided at Changgan Monastery, and was known for his respectful and frugal nature, always prioritizing benevolent guidance. Therefore, he focused on expounding the Dharma, with a unique and unmatched talent. Whoever invited him, regardless of their status, wealth, or poverty, he treated them equally. Zhang Chang, upon hearing his expositions, exclaimed: 'His words flow smoothly and swiftly, sufficient to convey profound principles.' Tanying once suffered from stubborn skin lesions that resisted treatment. He always kept a statue of Avalokiteśvara (Guanshiyin Pusa, Bodhisattva of Compassion) in his room, and prayed morning and evening for a cure. One day, he suddenly saw a snake crawling from behind the statue, up the wall, and onto the roof. Shortly after, a mouse fell from the roof to the ground, covered in the snake's saliva, appearing as if it were dead. Tanying observed it and felt that it might still be alive, so he used a bamboo scraper to remove the saliva from its body. He had also heard that the saliva of a snake that had swallowed a mouse could cure skin diseases, so he scraped off the saliva and applied it to his lesions. After the application, the mouse actually came back to life. Within two days, the lesions completely disappeared. Only then did he realize that the snake and the mouse were both manifestations of his prayers to Avalokiteśvara. Consequently, he became even more diligent in teaching and guiding others, and strengthened his resolve. Liu Yigong, the Grand Tutor of Song and Prince of Jiangxia, greatly valued him. Later, he passed away at the monastery where he resided, at the age of eighty-one. Reverend Shi Huiju, a native of Danyang. After becoming a monk, he resided at Waguan Monastery. He extensively read scriptures and treatises, and also delved into various historical texts. He was proficient in various skills, especially skilled in chanting and guiding. He spoke eloquently, composed phrases skillfully, and improvised with brilliance, always achieving exquisite results. Emperor Taizu Liu Yilong of Song and General Zang Zhi, the Chariot General of Emperor Wen Liu Yilong, both promoted him, befriended him, and greatly respected and loved him. When Prince Qiao Liu Yixuan was stationed in Jingzhou, he wanted Huiju to accompany him. Later, Liu Yixuan rebelled and returned to the court, holding a banquet at Liangshan. Soon after, Liu Yixuan was defeated. Huiju returned to the capital. Later, Emperor Xiaowu Liu Jun of Song held a vegetarian feast, and Huiju chanted and guided. The emperor asked Huiju: 'How does today's gathering compare to the one at Liangshan?' Huiju replied: 'Heaven's Way assists those who follow the natural order, let alone those who rebel?' The emperor was pleased. The next day, the emperor additionally rewarded him with ten thousand coins, and later ordered him to serve as the Chief Director (Du Weina) of the capital's monasteries. At the end of the Daming era, Huiju passed away at the monastery, at the age of seventy-two. Reverend Shi Tanzong, whose surname was Guo, was a native of Moling. After becoming a monk, he resided at Lingwei Monastery. He loved learning from a young age and was well-versed in various classics. His skill in chanting and expounding was unparalleled in his time, and he was eloquent, adaptable, and inexhaustible. He once served as...
孝武唱導行菩薩五法禮竟。帝乃笑謂宗曰。朕有何罪而為懺悔。宗曰。昔虞舜至聖猶云予違爾弼。湯武亦云萬姓有罪在予一人。聖王引咎。蓋以軌世。陛下德邁往代。齊聖虞殷。履道思沖。寧得獨異。帝大悅。后殷淑儀薨。三七設會悉請宗。宗始嘆世道浮偽恩愛必離。嗟殷氏淑德榮幸未暢。而滅實當年收芳今日。發言凄至。帝泫愴良久。賞異彌深。后終於所住。著京師塔寺記二卷。時靈味寺復有釋僧意者。亦善唱說。制睒經新聲。哀亮有序。
釋曇光。會稽人。隨師止江陵長沙寺。性意嗜五經詩賦。及算數卜筮無不貫解。年將三十。喟然嘆曰。吾從來所習皆是俗事。佛法深理未染一毫。豈剪落所宜耶。乃屏舊業聽諸經論。識悟過人一聞便達。宋衡陽文王義季鎮荊州。求覓意理沙門共談佛法。聲境推光以當鴻任。光固辭。王自詣房敦請。遂從命焉。給車服人力月供一萬。每設齋會無有導師。王謂光曰。獎導群生唯德之本。上人何得為辭。愿必自力。光乃迴心習唱製造懺文。每執爐處眾。輒道俗傾仰。后還都止靈味寺。義陽王旭出鎮北徐。攜光同行。及景和失德義陽起事。以光預見乃赍七曜以決光。光杜口無言。故事寧獲免。宋明帝于湘宮設會。聞光唱導帝稱善。即敕賜三衣瓶缽。后卒于寺中。年六十五。
【現代漢語翻譯】 現代漢語譯本：孝武帝聽完宗法師唱導，行菩薩五法禮后，笑著對宗法師說：『朕有什麼罪過需要懺悔呢？』宗法師回答說：『從前虞舜那樣至聖的君王還說自己有不對的地方，需要臣子輔佐。商湯和周武王也說，萬民有罪，罪在我一人。聖明的君王總是把過錯歸於自己，以此來匡正世風。陛下您的德行超越往代，與虞舜和殷湯相比肩，遵循正道，虛懷若谷，怎麼能與他們不同呢？』孝武帝聽后非常高興。後來，殷淑儀去世，做了『三七』法事，都請宗法師主持。宗法師於是感嘆世道虛浮虛假，恩愛終有離別。哀嘆殷淑儀品德美好，榮華富貴還沒來得及盡情享受，就過早地去世了。當年含苞待放，今日就已凋零。』言辭悲切，孝武帝聽了很久，也感到悲傷，對宗法師更加敬重。宗法師後來在所居住的地方去世，著有《京師塔寺記》二卷。當時靈味寺還有一位釋僧意法師，也擅長唱導，創作了《睒子經》的新聲，哀婉動聽。 釋曇光（釋曇光：人名）。會稽（會稽：地名，今浙江紹興）人。跟隨老師住在江陵（江陵：地名，今湖北荊州）長沙寺。天性喜歡五經、詩賦，以及算數、卜筮，沒有不精通理解的。將近三十歲時，慨嘆道：『我一直以來所學習的都是世俗的事情，佛法的深刻道理還沒有沾染一毫。這難道是出家修行的人應該做的嗎？』於是放棄以前的學業，聽聞各種經論，理解領悟能力超過常人，一聽就能明白。宋衡陽文王義季（義季：人名，劉義季）鎮守荊州，尋找有見解的沙門一起談論佛法，大家都推舉曇光來擔任這個重任。曇光堅決推辭。文王親自到曇光的住所懇請他，曇光於是答應了。文王供給車馬衣服和僕人，每月供給一萬錢。每次舉辦齋會都沒有導師，文王對曇光說：『獎掖引導眾生是德行的根本，上人您怎麼能推辭呢？希望您一定勉力而為。』曇光於是改變心意，學習唱導，創作懺悔文。每次手持香爐在眾人面前，總是讓僧俗大眾傾心仰慕。後來回到都城，住在靈味寺。義陽王旭（義陽王旭：人名，劉旭）出鎮北徐州（北徐州：地名），帶著曇光同行。等到景和帝劉子業（劉子業：人名）失去德行，義陽王起兵作亂，因為之前曇光預見到了這件事，就拿著《七曜歷》來占卜曇光的吉兇。曇光閉口不言，所以才得以免禍。宋明帝在湘宮（湘宮：地名）舉辦佛事活動，聽到曇光的唱導，稱讚很好，就下令賜給曇光三衣和瓶缽。後來曇光在寺中去世，享年六十五歲。
【English Translation】 English version: After Emperor Xiaowu listened to Dharma Master Zong's chanting and completed the Five Dharma Practices of a Bodhisattva, he smiled and said to Dharma Master Zong, 'What sins do I have that require repentance?' Dharma Master Zong replied, 'In the past, even the most sage-like ruler, Yu Shun, said that he had shortcomings and needed the assistance of his ministers. Emperor Tang and King Wu also said, 'If the people have sins, the fault lies with me alone.' Wise rulers always attribute faults to themselves in order to rectify the ways of the world. Your Majesty's virtue surpasses that of past generations, comparable to Yu Shun and Yin Tang, following the right path with a humble mind. How can you be different from them?' Emperor Xiaowu was very pleased. Later, when Consort Yin passed away, memorial services were held for her, and Dharma Master Zong was invited to preside over them. Dharma Master Zong then lamented the superficiality of the world and the inevitable separation of love. He mourned Consort Yin's virtuous character and the fact that she had not had the chance to fully enjoy her glory and wealth before passing away prematurely. 'She was in bud in her early years, and today she has withered.' His words were filled with sorrow, and Emperor Xiaowu listened for a long time, also feeling saddened, and his respect for Dharma Master Zong deepened. Dharma Master Zong later passed away at his residence, leaving behind two volumes of 'Records of Pagodas and Temples in the Capital'. At that time, there was also Dharma Master Shi Sengyi at Lingwei Temple, who was also skilled in chanting and composed a new melody for the 'Jataka of Prince Sudana', which was mournful and moving. Shi Tanguang (釋曇光: personal name) was from Kuaiji (會稽: place name, present-day Shaoxing, Zhejiang). He stayed at Changsha Temple in Jiangling (江陵: place name, present-day Jingzhou, Hubei) with his teacher. He was naturally fond of the Five Classics, poetry, and prose, as well as arithmetic and divination, and was proficient in all of them. When he was nearly thirty years old, he sighed and said, 'All that I have learned so far are worldly matters. I have not touched even a bit of the profound principles of Buddhism. Is this what a renunciant should do?' So he abandoned his former studies and listened to various sutras and treatises, and his understanding and comprehension surpassed ordinary people, understanding as soon as he heard. When Prince Wen of Hengyang, Yiji (義季: personal name, Liu Yiji) of the Song Dynasty, was stationed in Jingzhou, he sought out insightful monks to discuss Buddhism together, and everyone recommended Tanguang to take on this important task. Tanguang firmly declined. The prince personally went to Tanguang's residence to earnestly request him, and Tanguang then agreed. The prince provided carriages, clothing, and servants, and a monthly allowance of ten thousand coins. Every time a vegetarian feast was held, there was no leader, and the prince said to Tanguang, 'Encouraging and guiding sentient beings is the foundation of virtue. How can you decline, Superior One? I hope you will certainly do your best.' Tanguang then changed his mind, learned to chant, and composed repentance texts. Every time he held a censer in front of the crowd, he always caused monks and laypeople to admire him wholeheartedly. Later, he returned to the capital and stayed at Lingwei Temple. Prince Yiyang, Xu (義陽王旭: personal name, Liu Xu), went to be stationed in Northern Xuzhou (北徐州: place name), taking Tanguang with him. When Emperor Jinghe, Liu Ziye (劉子業: personal name), lost his virtue, Prince Yiyang rebelled, and because Tanguang had foreseen this, he used the 'Seven Luminaries Calendar' to divine Tanguang's fortune. Tanguang kept silent, so he was spared from disaster. Emperor Ming of the Song Dynasty held Buddhist events at Xiang Palace (湘宮: place name), and upon hearing Tanguang's chanting, praised it as good, and immediately ordered that Tanguang be given three robes and a begging bowl. Later, Tanguang passed away in the temple at the age of sixty-five.
釋慧芬。姓李。豫州人。幼有殊操十二出家。住谷熟縣常山寺。學業優深苦行精峻。每赴齋會常為大眾說法。梁楚之間悉奉其化。及魏虜毀滅佛法。乃南歸京師。至烏江追騎將及。而渚次無航。芬一心念佛。俄見流船忽至。乘之獲免。至都止白馬寺。時御史中丞袁愍孫。常謂道人偏執未足與議。乃命左右令候覓沙門試欲語之。會得芬至。袁先問三乘四諦之理。卻辯老莊儒墨之要。芬既素善經書。又音吐流便。自旦之夕袁不能窮。於是敬以為師。令子弟悉從受戒。芬又善神咒所治必驗。后病篤服丸。人勸之以酒。芬曰。積時持戒寧以將死虧節。乃語弟子云。吾其去矣。以齊永明三年卒于興福寺。年七十九。臨終有訓誡遺文。云云。
釋道儒姓石。渤海人。寓居廣陵。少懷清信慕樂出家。遇宋臨川王義慶鎮南兗。儒以事聞之。王贊成厥志。為啟度出家。出家之後蔬食讀誦。凡所之造皆勸人改惡修善。遠近宗奉遂成導師。言無預撰發向成制。元嘉末出都止建初寺。長沙王請為戒師。廬承相伯仲孫等。共買張敬兒故廟為儒立寺。今齊福寺是也。儒以齊永明八年卒。年八十一。時閑心寺有釋僧喜。亦善唱說。振譽于宋末齊初。
釋慧重。姓閔。魯國人。僑居金陵早懷信悟。有志從道愿言未遂。已長齋菜食每率眾齋會
【現代漢語翻譯】 現代漢語譯本：釋慧芬，俗姓李，是豫州人。他從小就與衆不同，十二歲時出家，住在谷熟縣的常山寺。他學業精深，苦行嚴峻，每次參加齋會，都為大眾說法，梁朝和楚地的人都信奉他的教化。等到北魏的胡人毀滅佛法時，他就南歸京師。到達烏江時，追趕的騎兵將要趕上他，但江邊沒有船隻。慧芬一心念佛，忽然看見一條船漂來，他乘船得以脫險。到達京城后，住在白馬寺。當時御史中丞袁愍孫，常常認為道人的見解偏頗，不值得與他議論。於是命令手下人去尋找沙門，想試著與他辯論。正好遇到慧芬到來。袁愍孫先問三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）和四諦（Four Noble Truths，苦、集、滅、道）的道理，然後又辯論老子、莊子、儒家、墨家的要義。慧芬既精通經書，又口才流暢，從早到晚，袁愍孫都不能難倒他。於是敬佩他，尊他為老師，讓自己的子弟都跟隨他受戒。慧芬又擅長神咒，用神咒治病必定靈驗。後來病重，服用藥丸，有人勸他用酒送服，慧芬說：『我長期持戒，寧願將死也不要違背戒律。』於是告訴弟子說：『我將要離去了。』在齊永明三年去世于興福寺，享年七十九歲。臨終前有訓誡遺文，內容是…… 釋道儒，俗姓石，是渤海人，寄居在廣陵。他從小就懷有清凈的信仰，喜歡出家。遇到宋朝的臨川王劉義慶鎮守南兗州，道儒把自己的想法告訴了他。劉義慶贊成他的志向，為他啟請出家。出家之後，他吃素，誦讀佛經，凡是他所到的地方，都勸人改惡從善。遠近的人都信奉他，於是成為導師。他說話不用事先準備，出口成章。元嘉末年，他離開京城，住在建初寺。長沙王請他做戒師。廬承相伯仲孫等人，共同買下張敬兒的舊廟，為道儒建立寺廟，就是現在的齊福寺。道儒在齊永明八年去世，享年八十一歲。當時閑心寺有位釋僧喜，也擅長唱誦說法，在宋朝末年和齊朝初年享有盛譽。 釋慧重，俗姓閔，是魯國人，僑居在金陵，從小就懷有信仰和覺悟。他有志於修行，但願望沒有實現。已經長期吃素，每次都率領大眾參加齋會。
【English Translation】 English version: Master Shi Huifen, whose lay surname was Li, was a native of Yuzhou. He possessed extraordinary qualities from a young age and left home at the age of twelve, residing at Changshan Temple in Gushu County. He was deeply learned and practiced asceticism diligently. Whenever he attended vegetarian feasts, he would preach the Dharma to the assembly, and the people between the Liang and Chu regions all followed his teachings. When the Wei barbarians destroyed Buddhism, he returned south to the capital. Upon reaching Wujiang, the pursuing cavalry was about to catch up, but there were no boats available. Huifen single-mindedly recited the Buddha's name, and suddenly a drifting boat appeared. He boarded it and escaped safely. After arriving in the capital, he stayed at Baima Temple (White Horse Temple). At that time, the Imperial Censor Yuan Min-sun often thought that the Daoist's views were biased and not worth discussing with him. So he ordered his subordinates to look for a Shramana (Buddhist monk) to try to debate with him. It happened that Huifen arrived. Yuan Min-sun first asked about the principles of the Three Vehicles (Sānyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), and then debated the essentials of Laozi, Zhuangzi, Confucianism, and Mohism. Huifen was not only well-versed in the scriptures but also eloquent, and Yuan Min-sun could not exhaust him from morning till night. Therefore, he respected him as a teacher and had his children all receive precepts from him. Huifen was also skilled in divine mantras, and his treatments were always effective. Later, when he was seriously ill and taking pills, someone advised him to take them with wine. Huifen said, 'I have upheld the precepts for a long time; I would rather die than violate them at the point of death.' Then he told his disciples, 'I am about to depart.' He passed away at Xingfu Temple in the third year of Yongming during the Qi dynasty, at the age of seventy-nine. Before his death, he left behind admonitory writings, which said... Master Shi Daoru, whose lay surname was Shi, was a native of Bohai, residing in Guangling. He had a pure faith from a young age and longed to leave home. When Liu Yiqing, the Prince of Linchuan of the Song dynasty, was stationed in Nanyan Province, Daoru informed him of his intentions. Liu Yiqing approved of his aspirations and initiated his ordination. After leaving home, he ate vegetarian food and recited scriptures. Wherever he went, he encouraged people to abandon evil and cultivate goodness. People from far and near revered him, and he became a teacher. His words were spontaneous and became established principles. At the end of the Yuanjia era, he left the capital and stayed at Jianchu Temple. The Prince of Changsha invited him to be a precept master. Lu Chengxiang Bozhongsun and others jointly bought Zhang Jing'er's old temple to build a temple for Daoru, which is now Qifu Temple. Daoru passed away in the eighth year of Yongming during the Qi dynasty, at the age of eighty-one. At that time, there was a monk named Shi Sengxi at Xianxin Temple, who was also skilled in chanting and preaching, and enjoyed a great reputation in the late Song and early Qi dynasties. Master Shi Huizhong, whose lay surname was Min, was a native of the State of Lu, residing in Jinling. He had faith and enlightenment from an early age. He aspired to practice the Dao, but his wish was not fulfilled. He had been eating vegetarian food for a long time and always led the assembly in vegetarian feasts.
。常自為唱導。如此累時。乃上聞于宋孝武。大明六年敕為新安寺出家。於是專當唱說。稟性清敏識悟深沉。言不經營應時若瀉。凡預聞者皆留連信宿增其懇詣。后移止瓦官禪房。永明五年卒。年七十三。時瓦官復有釋法覺。又敦慧重之業。亦擅名齊代。
釋法愿。本姓鐘。名武厲。先穎川長社人。祖世避難移居吳興長城。愿常為梅根冶監。有施慎民來代之。先時文書未校慎民．遂偏。當其負愿乃訴求分罪。有旨免慎民死。除愿為新道令。家本事神身習鼓舞。世間雜技及耆父占相。皆備盡其妙。嘗以鏡照面云。我不久當見天子。於是出都住沈橋。以庸相自業。宗殼沈慶微時經請願相。愿曰。宗君應為三州刺史。沈君當位極三公。如是歷相眾人。記其近事所驗非一。遂有聞于宋太祖。太祖見之。取東冶囚及一奴美顏色者。飾以衣冠令愿相之。愿指囚曰。君多危難下階便應著鎖。謂奴曰。君是下賤人。乃暫得免耶。帝異之。即敕住後堂知陰陽秘術。后少時啟求出家。三啟方遂。為上定林遠公弟子。及孝武龍飛宗殼出鎮廣州。攜愿同往。奉為五戒之師。會譙王構逆羽檄嶺南。殼以咨愿。愿曰。隨君來誤殺人。今太白犯南鬥。法應殺大臣。宜速改計必得大勛。果如願言。殼遷豫州刺史。復攜同行。及竟陵王誕舉事。愿陳
【現代漢語翻譯】 他經常親自進行唱導。這樣持續了一段時間，最終傳到了宋孝武帝的耳中。大明六年，孝武帝下令讓他到新安寺出家。於是他專心致志于唱說，天性聰慧敏捷，理解領悟深刻沉穩，言語流暢自然，應答如流。凡是參與聽講的人都流連忘返，增加他們的虔誠之心。後來他移居到瓦官禪房。永明五年圓寂，享年七十三歲。當時瓦官寺還有釋法覺，以及敦慧，他們都以各自的佛學事業而聞名于齊代。 釋法愿，俗姓鐘，名武厲，原是穎川長社人。他的祖輩爲了躲避戰亂，遷居到吳興長城。法愿曾經擔任梅根冶監。後來施慎民來接替他的職位。先前，文書還沒有核對清楚，慎民就擅自做主。當他辜負了法愿時，就請求分擔罪責。皇帝下旨免除了慎民的死罪，任命法愿為新道令。法愿家世代信奉神靈，他本人也擅長鼓舞，世間的各種雜技以及耆父的占卜相面之術，他都精通。他曾經照鏡子說：『我不久將要見到天子。』於是他離開都城，住在沈橋，以給人看相為職業。宗殼和沈慶在地位卑微的時候，曾經找他看相。法愿說：『宗君應該會成為三州刺史，沈君將會位列三公。』像這樣，他給很多人看過相，記錄他所驗證過的近期事情，沒有不應驗的。於是他的名聲傳到了宋太祖的耳中。太祖召見了他，找來東冶的囚犯以及一個容貌姣好的奴隸，給他們穿戴上衣帽，讓法愿給他們看相。法愿指著囚犯說：『你將會有很多危難，走下臺階就應該戴上枷鎖。』又對奴隸說：『你是**人，才得以暫時免罪嗎？』皇帝感到驚異。於是下令讓他住在後堂，掌管陰陽秘術。後來不久，法愿請求出家，三次請求才被允許。他成為上定林寺遠公的弟子。等到孝武帝的宗殼飛黃騰達，出鎮廣州時，帶著法愿一同前往，奉他為五戒之師。適逢譙王謀反，檄文傳到嶺南，宗殼向法愿請教。法愿說：『跟隨你來，誤殺了人。現在太白星侵犯南斗星，按照天象應該誅殺大臣。應該儘快改變計劃，必定能夠獲得大功。』果然如法愿所說，宗殼升任豫州刺史，又帶著法愿一同前往。等到竟陵王劉誕舉兵作亂，法愿陳
【English Translation】 He often personally conducted 'changdao' (chanting and guiding). After a period of time, this reached the ears of Emperor Xiaowu of the Song Dynasty. In the sixth year of the Daming era, the Emperor ordered him to become a monk at Xin'an Temple. Thereupon, he devoted himself to 'changshuo' (chanting and preaching), possessing a clear and quick mind, with deep and profound understanding. His words were fluent and natural, his responses like a flowing stream. All who participated in listening lingered, increasing their sincerity. Later, he moved to Waguan Chan Monastery. In the fifth year of the Yongming era, he passed away at the age of seventy-three. At that time, Waguan Monastery also had Shi Fajue, as well as Dunhui, who were both renowned in the Qi Dynasty for their respective Buddhist endeavors. Shi Fayuan, whose secular surname was Zhong and given name Wuli, was originally from Changshe in Yingchuan. His ancestors moved to Changcheng in Wuxing to escape the chaos of war. Fayuan once served as the supervisor of the Meigen smelting works. Later, Shi Shenmin came to replace him. Previously, the documents had not been properly verified, and Shenmin acted arbitrarily. When he wronged Fayuan, he requested to share the blame. The Emperor issued an edict pardoning Shenmin's death sentence and appointed Fayuan as the magistrate of Xindao. Fayuan's family had traditionally worshiped spirits, and he himself was skilled in drumming and dancing. He was proficient in various worldly acrobatics and the art of physiognomy practiced by the elders. He once looked in the mirror and said, 'I will soon see the Emperor.' Thereupon, he left the capital and lived in Shenqiao, making a living by telling fortunes. When Zong Ke and Shen Qing were of humble status, they once sought his fortune-telling. Fayuan said, 'Lord Zong should become the governor of three provinces, and Lord Shen will attain the highest position of the Three Dukes.' Like this, he told fortunes for many people, and the recent events that he predicted were invariably accurate. Consequently, his reputation reached the ears of Emperor Taizu of the Song Dynasty. Emperor Taizu summoned him and brought a prisoner from the Dongye prison and a beautiful slave, dressed them in robes and hats, and asked Fayuan to tell their fortunes. Fayuan pointed to the prisoner and said, 'You will have many dangers; you should be put in shackles as soon as you step down from the platform.' He then said to the slave, 'Are you a ** person, that you have been temporarily spared?' The Emperor was amazed. Thereupon, he ordered him to reside in the back hall and be in charge of the secret arts of Yin and Yang. Later, Fayuan requested to become a monk, and only after three requests was he permitted. He became a disciple of Yuan Gong of Shangdinglin Temple. When Zong Ke of Emperor Xiaowu rose to prominence and was stationed in Guangzhou, he took Fayuan with him, honoring him as his teacher of the Five Precepts. Coincidentally, Prince Qiao rebelled, and the proclamations reached Lingnan. Zong Ke consulted Fayuan. Fayuan said, 'Following you has led to the wrongful killing of people. Now, the planet Venus is invading the constellation of the Southern Dipper, and according to the celestial phenomena, a high-ranking official should be killed. You should quickly change your plans, and you will surely achieve great merit.' As Fayuan had predicted, Zong Ke was promoted to the governor of Yuzhou and took Fayuan with him. When Prince Jingling, Liu Dan, raised troops in rebellion, Fayuan presented
諫亦然。愿后與刺史共欲減眾僧床腳令依八指之制。時沙門僧導獨步江西。謂愿濫匡其士。頗有不平之色。遂致聞孝武。即敕愿還都。帝問愿。何詐菜食。愿答。菜食已來十餘年。帝敕直合沈攸之。強逼以肉。遂折前兩齒不回其操。帝大怒。敕罷道作廣武將軍直華林佛殿。愿雖形同俗人。而棲心禪戒未嘗虧節。有頃帝崩。昭太后令聽還道太始六年佼長生舍宅為寺。名曰正勝。請願居之。齊高親事幼主。恒有不測之憂。每以咨愿。愿曰。后七月當定。果如其言。及高帝即位。事以師禮。武帝嗣興亦盡師敬。永明二年愿遭兄喪。啟乞還鄉。至鄉少時敕旨重疊。愿后出憩在湘宮。鑾駕自幸降寺省慰。愿云。腳疾未消不堪相見。帝乃轉蹕而去。文惠太子嘗往寺問訊。愿既不命令坐。文惠作禮而立。乃謂愿曰。葆吹清鐃以為供養。其福云何。愿曰。昔菩薩八萬伎樂供養佛。尚不如至心。今吹竹管子打死牛皮。此何足道。其秉德邁時皆此之類。其王侯妃主及四遠士庶。並從受戒悉遵師禮。愿往必直前無有通白。感致隨喜日盈萬計。愿隨以修福未嘗蓄聚。或僱人禮佛。或借人持齋。或收糴米穀散飴魚鳥。或貿易飲食賬給囚徒。興功立德數不可紀。愿又善唱導。及依經說法率自心抱。無事宮商。言語訛雜。唯以適機為要。可謂其智可及
其愚不可及也。后入定三日不食。忽語弟子云。汝等失飯籮矣。俄而寢疾。時寺側遭燒寺在下風。煙焰必及。弟子欲輿愿出寺。愿曰。佛若被燒我何用活。即苦心歸命。於是三面皆焚。唯寺不燼。齊永元二年年八十七卒。
釋法鏡。姓張。吳興烏程人。幼而樂道事未獲從。值慧益燒身啟帝度二十人。鏡即預其一也。事法愿為師。既得入道履操冰霜。仁施為懷曠拔成務。於是研習唱導有邁終古。齊竟陵文宣王厚相禮待。鏡誓心弘道不拘貴賤。有請必行。無避寒暑。財不蓄私常興福業。建武初以其信施立齊隆寺以居之。鏡為性敦美賞接為務。故道俗交知莫不愛悅。雖義學功淺而領悟自然。造次嘲難必有酬酢。齊永元二年卒。年六十四。其後瓦官道親彭城寶興耆阇道登。並皆祖述宣唱。高韻華言。非忝前例。傾眾動物。論者后之。今上為長沙宣武王治鏡所住寺。因改曰宣武也。
論曰。唱導者。蓋以宣唱法理開導眾心也。昔佛法初傳。於時齊集止宣唱佛名依文致禮。至中宵疲極。事資啟悟。乃別請宿德升座說法。或雜序因緣。或傍引譬喻。其後廬山釋慧遠。道業貞華風才秀髮。每至齋集輒自升高座躬為導首。先明三世因果。卻辯一齋大意。後代傳受遂成永則。故道照曇穎等十有餘人。並駢次相師各擅名當世。夫
【現代漢語翻譯】 現代漢語譯本：他的愚蠢真是無藥可救。後來入定三天不吃東西。忽然對弟子們說：『你們的飯籮丟了。』不久就生病去世。當時寺廟旁邊發生火災，寺廟處在下風，煙火肯定會燒到。弟子們想抬著法愿離開寺廟，法愿說：『佛如果被燒了，我還活著幹什麼？』於是專心致志地歸命。結果三面都被燒燬，只有寺廟沒有被燒掉。齊永元二年，八十七歲時去世。
釋法鏡（釋法鏡）：姓張，是吳興烏程人。從小就喜歡佛法，但沒有機會出家。正趕上慧益（慧益）燒身，請求皇帝允許度化二十人出家，法鏡就在其中。拜法愿（法愿）為師。既然已經入道，就品行高潔，像冰霜一樣清白。仁慈佈施放在心上，曠達超拔作為事業。於是研習唱導，超越了古人。齊竟陵文宣王（齊竟陵文宣王）非常禮遇他。法鏡發誓弘揚佛法，不分貴賤。有人請求就一定去，不避寒暑。錢財不私自積蓄，經常興辦福利事業。建武初年，因為他的信徒捐助，建立了齊隆寺讓他居住。法鏡天性敦厚美好，以接納他人為己任。所以僧俗都知道他，沒有不喜歡他的。雖然義學功底淺薄，但是領悟能力很強。即使是倉促的嘲諷刁難，也一定能應對。齊永元二年去世，享年六十四歲。之後瓦官道親（瓦官道親）、彭城寶興（彭城寶興）、耆阇道登（耆阇道登）都繼承了他的事業，宣講唱導，文辭華麗，不遜於前人，傾倒眾人。評論的人把他放在後面。現在的皇上為長沙宣武王（長沙宣武王）治理法鏡居住的寺廟，因此改名為宣武寺。
論曰：唱導，大概是用宣講佛法義理來開導眾人的心。過去佛法剛傳入中國時，大家聚集在一起只是宣唱佛名，按照經文行禮。到了半夜疲憊不堪，需要啓發開導。於是另外請有德行的老僧升座說法，或者講述因緣故事，或者引用比喻。後來廬山釋慧遠（廬山釋慧遠），道業純正，文采出衆，每次到了齋會，總是親自登上高座，親自擔任唱導的首座，先說明三世因果，然後闡述一齋的意義。後代的人傳承接受，就成了永久的規矩。所以道照（道照）、曇穎（曇穎）等十餘人，都互相學習，各自以名聲聞名於世。
【English Translation】 English version: His foolishness was beyond redemption. Later, he entered meditation for three days without eating. Suddenly, he said to his disciples, 'You have lost your rice basket.' Soon after, he fell ill and passed away. At that time, a fire broke out next to the temple, and the temple was downwind, so the smoke and flames were sure to reach it. The disciples wanted to carry Fayuan (Fayuan) out of the temple, but Fayuan said, 'If the Buddha is burned, what is the point of me living?' So he single-mindedly took refuge. As a result, three sides were burned down, but only the temple was not burned. He passed away in the second year of Yongyuan in the Qi dynasty, at the age of eighty-seven.
釋法鏡 (Shi Fajing): His surname was Zhang, and he was from Wucheng in Wuxing. He loved Buddhism from a young age, but did not have the opportunity to become a monk. It happened that Huiyi (Huiyi) burned himself and requested the emperor to allow twenty people to be ordained, and Fajing was one of them. He took Fayuan (Fayuan) as his teacher. Since he had entered the path, he was of noble character, as pure as ice and frost. He kept benevolence and charity in his heart, and made broad-mindedness his career. So he studied chanting and guiding, surpassing the ancients. Prince Wenxuan of Jingling in Qi (Prince Wenxuan of Jingling in Qi) treated him with great courtesy. Fajing vowed to promote Buddhism, regardless of rank. If someone asked, he would definitely go, regardless of the cold or heat. He did not accumulate wealth for himself, but often engaged in welfare undertakings. At the beginning of Jianwu, because of the donations of his believers, Qilong Temple was built for him to live in. Fajing was of a kind and beautiful nature, and made it his duty to accept others. Therefore, both monks and laypeople knew him, and no one disliked him. Although his knowledge of Buddhist doctrine was shallow, his understanding was very strong. Even in the face of hasty ridicule and difficulty, he could always respond. He passed away in the second year of Yongyuan in the Qi dynasty, at the age of sixty-four. Later, Waguan Daoqin (Waguan Daoqin), Pengcheng Baoxing (Pengcheng Baoxing), and Qisha Daodeng (Qisha Daodeng) all inherited his career, preaching and chanting, with beautiful words, not inferior to their predecessors, captivating the crowd. Commentators placed him later. The current emperor, as the Prince Xuanwu of Changsha (Prince Xuanwu of Changsha), governed the temple where Fajing lived, and therefore renamed it Xuanwu Temple.
Commentary: Chanting and guiding is probably to enlighten the minds of the people by preaching the principles of Buddhism. In the past, when Buddhism was first introduced to China, everyone gathered together only to chant the names of the Buddhas and perform rituals according to the scriptures. By midnight, they were exhausted and needed enlightenment. Therefore, they separately invited virtuous old monks to ascend the seat and preach the Dharma, or tell stories of cause and effect, or cite metaphors. Later, Lushan Shi Huiyuan (Lushan Shi Huiyuan), with pure conduct and outstanding talent, always personally ascended the high seat and served as the head of chanting and guiding whenever there was a vegetarian gathering, first explaining the cause and effect of the three worlds, and then elaborating on the meaning of a vegetarian meal. Later generations inherited and accepted this, and it became a permanent rule. Therefore, Daozhao (Daozhao), Tanying (Tanying), and more than ten others all learned from each other and were known for their reputations in the world.
唱導所貴其事四焉。謂聲辯才博。非聲則無以警眾。非辯則無以適時。非才則言無可採。非博則語無依據。至若響韻鐘鼓則四眾驚心。聲之為用也。辭吐后發適會無差。辯之為用也。綺制雕華文藻橫逸。才之為用也。商搉經論采撮書史。博之為用也。若能善茲四事。而適以人時。如為出家五眾則須切語無常苦陳懺悔。若為君王長者。則須兼引俗典綺綜成辭。若為悠悠凡庶則須指事造形直談聞見。若為山民野處則須近局言辭陳斥罪目凡此變態與事而興。可謂知時知眾。又能善說。雖然故以懇切感人傾誠動物。此其上也。昔草創高僧本以八科成傳。卻尋經導二技。雖于道為末。而悟俗可崇。故加此二條足成十數。何者至如八關初夕。旋繞行周煙蓋停氛。燈惟靖耀。四眾專心。叉指緘默。爾時導師則擎爐慷慨。含吐抑揚辯出不窮言應無盡。談無常則令心形戰慄。語地獄則使怖淚交零。徴昔因則如見往業。核當果則已示來報。談怡樂則情抱暢悅。敘哀慼則灑淚含酸。於是闔眾傾心舉堂惻愴。五體輸席碎首陳哀。各各彈指人人唱佛。爰及中宵后夜鐘漏將罷。則言星河易轉勝集難留。又使人迫懷抱載盈戀慕。當爾之時導師之為用也。其間經師轉讀事見前章。皆以賞悟適時。拔邪立信。其有一分可稱。故編高僧之末。若夫綜習未廣諳
【現代漢語翻譯】 現代漢語譯本： 唱導（Changdao，一種佛教宣講形式）之所以被重視，在於它具備四個方面的要素：聲音洪亮清晰、善於辯論、才華橫溢、知識淵博。沒有洪亮的聲音，就無法警醒大眾；沒有辯才，就無法適應不同的場合；沒有才華，所說的話就沒有價值；沒有廣博的知識，所說的話就沒有依據。至於敲響鐘鼓，是爲了使大眾內心感到震驚。聲音的作用在於此。 說話吐字清晰，反應敏捷，恰到好處，沒有絲毫差錯，這是辯才的作用。運用華麗的辭藻，文采飛揚，這是才華的作用。引用經書典籍，摘錄史書，這是知識淵博的作用。如果能夠掌握這四個要素，並且能夠根據不同的人和場合靈活運用，比如為出家的比丘、比丘尼、沙彌、沙彌尼、式叉摩那五眾說法，就必須用懇切的語言講述無常、苦難，勸人懺悔。如果為君王、長者說法，就必須引用世俗典籍，用華麗的辭藻來組織語言。如果為普通的百姓說法，就必須用具體的事例，直白地講述所見所聞。如果為居住在山野的民眾說法，就必須用貼近他們生活環境的語言，列舉他們所犯的罪行。所有這些變化都應根據具體情況而定，這才能稱得上是瞭解時機，瞭解聽眾，並且善於說法。雖然如此，最重要的是用懇切的語言感動人，用真誠的心意打動人，這是最高境界。 過去，編寫《高僧傳》最初以八個科目來完成傳記。後來又考慮到誦經和唱導這兩項技能，雖然從修道的角度來看，它們是次要的，但對於啓發世俗之人卻很有價值，因此又增加了這兩條，使科目達到十項。例如，在八關齋戒的第一個晚上，僧眾繞佛行走，煙霧繚繞，燈光閃爍，大眾專心致志，合掌靜默。這時，唱導者手持香爐，慷慨激昂，聲音抑揚頓挫，辯才無礙，言語無窮無盡。談論無常，使人內心和身體都感到戰慄；講述地獄，使人恐懼落淚；講述過去的因，使人如見往昔的業；講述當下的果，就已經預示了未來的報應。談論快樂，使人心情舒暢；敘述悲傷，使人灑淚含酸。於是，全場大眾傾心聆聽，整個殿堂都充滿悲傷的氣氛。人們五體投地，叩頭陳述哀情，各自彈指，人人唸佛。到了半夜或後半夜，鐘聲將停，時間將盡，就說星河容易轉移，殊勝的聚會難以長久，又使人感到依依不捨。在這個時候，唱導者的作用是多麼重要啊！ 其中，經師誦讀佛經，其事蹟已在前面的章節中敘述，都是爲了根據時機啓發人們的覺悟，破除邪見，樹立正信。其中有一部分值得稱讚，因此將其編入《高僧傳》的末尾。至於那些學習不廣泛，不熟悉...
【English Translation】 English version: The value of Changdao (a form of Buddhist preaching) lies in its four essential elements: a clear and resonant voice, skillful eloquence, abundant talent, and extensive knowledge. Without a resonant voice, it is impossible to alert the masses; without eloquence, it is impossible to adapt to different occasions; without talent, the words spoken have no value; without extensive knowledge, the words spoken have no basis. As for the ringing of bells and drums, it is to shock the hearts of the masses. This is the purpose of sound. Clear articulation, quick response, appropriateness, and no mistakes – this is the function of eloquence. Using ornate language and brilliant writing – this is the function of talent. Quoting scriptures and extracting from historical records – this is the function of extensive knowledge. If one can master these four elements and apply them flexibly according to different people and occasions, such as preaching to the five groups of ordained Buddhists (bhikkhus, bhikkhunis, sramaneras, sramanerikas, and siksamana), one must use earnest language to speak of impermanence and suffering, and exhort people to repent. If preaching to kings and elders, one must quote secular classics and organize language with ornate rhetoric. If preaching to ordinary people, one must use concrete examples and speak plainly about what is seen and heard. If preaching to people living in the mountains and fields, one must use language close to their living environment and list the crimes they have committed. All these changes should be based on specific circumstances, which can be called understanding the timing, understanding the audience, and being good at preaching. Even so, the most important thing is to move people with earnest language and touch people with sincere intentions, which is the highest state. In the past, the compilation of the 'Biographies of Eminent Monks' was initially completed with eight categories. Later, considering the two skills of sutra recitation and Changdao, although they are secondary from the perspective of cultivation, they are valuable for enlightening secular people, so these two items were added, bringing the number of categories to ten. For example, on the first night of the Eight Precepts, the Sangha walks around the Buddha, smoke lingers, and the lights flicker, the masses are focused and silent with their palms together. At this time, the Changdao master holds the incense burner, is generous and passionate, the voice is modulated, the eloquence is unimpeded, and the words are endless. Talking about impermanence makes people's hearts and bodies tremble; telling about hell makes people fear and shed tears; telling about past causes makes people see past karma; telling about the present results already foreshadows future retribution. Talking about happiness makes people feel comfortable; narrating sadness makes people shed tears. Thus, the entire audience listens attentively, and the entire hall is filled with a sad atmosphere. People prostrate themselves, kowtow and express their grief, each snaps their fingers, and everyone chants the Buddha's name. In the middle of the night or the second half of the night, when the bell is about to stop and time is about to end, it is said that the Milky Way is easy to shift, and the excellent gathering is difficult to last, which makes people feel reluctant. Among them, the sutra master recites the sutras, and the deeds have been described in the previous chapters, all to enlighten people's awareness according to the timing, break down heresies, and establish correct faith. A portion of this is commendable, so it is included at the end of the 'Biographies of Eminent Monks'. As for those who do not study widely, are not familiar...
究不長。既無臨時捷辯必應遵用舊本。然才非已出制自他成。吐納宮商動見紕謬。其中傳寫訛誤亦皆依而唱習。致使魚魯淆亂鼠璞相疑。或時禮拜中間懺疏忽至。既無宿蓄恥欲屈頭。臨時抽造謇棘難辯。意慮荒忙心口乖越。前言既久后語未就。抽衣謦咳示延時節。列席寒心觀途啟齒。施主失應時之福。眾僧乖古佛之教。既絕生善之萌。只增戲論之惑。始獲濫吹之譏。終致代匠之咎。若然豈高僧之謂耶。
◎高僧傳卷第十三 大正藏第 50 冊 No. 2059 高僧傳
◎高僧傳序錄卷第十四
梁會稽嘉祥寺沙門釋慧皎撰
原夫至道沖漠。假蹄筌而後彰。玄致幽凝。藉師保以成用。是由聖蹟迭興賢能異托。辯忠烈孝慈。以定君敬之道。明詩書禮樂。以成風俗之訓。或忘功遺事。尚彼虛沖。或體任榮枯。重茲達命。而皆教但域中功存近益。斯蓋漸染之方未奧盡其神性。至若能仁之為訓也。考業果幽微。則循復三世。言至理高妙。則貫絕百靈。若夫啟十地以辯慧宗。顯二諦以詮智府。窮神儘性之旨。管一樞極之致。余教方之猶群流之歸巨壑。眾星之共北辰。悠哉邈矣。信難得以言尚至。乃教滿三千。形遍六道。皆所以接引幽昏為大利益。而以凈穢異聞升墜殊見。故秋方先音形之本。東國后
見聞之益。雲龍表于夜明。風虎彰乎宵夢。鴻風既扇。大化斯融。自爾西域名僧往往而至。或傳度經法。或教授禪道。或以異跡化人。或以神力救物。自漢之梁。紀曆彌遠。世涉六代。年將五百。此土桑門含章秀起。群英間出迭有其人。眾家記錄敘載各異。沙門法濟偏敘高逸一跡。沙門法安但列志節一行。沙門僧寶止命遊方一科。沙門法進乃通撰傳論。而辭事闕略。並皆互有繁簡出沒成異。考之行事未見其歸宋。臨川康王義慶宣驗記及幽明錄。大原王琰冥祥記。彭城劉俊益部寺記。沙門曇宗京師寺記。太原王延秀感應傳。朱君臺徴應傳。陶淵明搜神錄。並傍出諸僧敘其風素。而皆是附見。亟多疏闕齊竟陵文宣王三寶記傳。或稱佛史。或號僧錄。既三寶共敘。辭旨相關。混濫難求。更為蕪昧。瑯瑘王巾所撰僧史意似該綜。而文體未足。沙門僧祐撰三藏記。止有三十餘僧。所無甚眾。中書郎郄景興東山僧傳。治中張孝秀廬山僧傳。中書陸明霞沙門傳。各競舉一方不通今古。務存一善不及余行。逮乎即時。亦繼有作者。然或褒讚之下。過相揄揚。或敘事之中。空列辭費。求之實理無的可稱。或復嫌以繁廣刪減其事。而抗跡之奇。多所遺削。謂出家之士。處國賓王。不應勵然自遠高蹈獨絕尋辭榮棄愛本以異俗為賢。若此而不論
【現代漢語翻譯】 現代漢語譯本 見聞的益處。雲中的龍顯現在夜空中，風中的虎彰顯于夜晚的夢中。鴻大的風一旦扇動起來，偉大的教化就會融合貫通。從此以後，西域來的名僧絡繹不絕地來到中土，有的傳授經法，有的教授禪道，有的用奇異的行跡來教化世人，有的用神奇的力量來救助萬物。從漢朝到梁朝，時間流逝漫長，經歷了六個朝代，將近五百年。這片土地上的僧人蘊含著光輝，像秀美的草木一樣蓬勃興起，各路英才不斷涌現。各家的記錄敘述各有不同。沙門（指佛教出家修行的人）法濟偏重敘述高逸的行跡，沙門法安只列舉有志節的行為，沙門僧寶只記載遊方僧人的事蹟，沙門法進則通盤撰寫傳記和評論，但是文辭和內容有所缺失。這些記錄都各有繁簡，出入變化，互有差異。考察他們的行事，沒有看到歸於宋朝的記載。臨川康王劉義慶的《宣驗記》和《幽明錄》，大原王琰的《冥祥記》，彭城劉俊的《益部寺記》，沙門曇宗的《京師寺記》，太原王延秀的《感應傳》，朱君臺的《徴應傳》，陶淵明的《搜神錄》，都從側面敘述了一些僧人的風範和品格，但都是附帶提及，有很多疏漏和缺失。齊竟陵文宣王蕭子良的《三寶記傳》，有的稱為《佛史》，有的叫做《僧錄》，因為三寶（佛、法、僧）共同敘述，文辭旨意相互關聯，混雜在一起難以分辨，更加顯得蕪雜晦澀。瑯瑘王巾所撰寫的《僧史》意圖比較全面綜合，但是文筆不夠完善。沙門僧祐撰寫的《三藏記》，只記載了三十多位僧人，遺漏了很多。中書郎郄景興的《東山僧傳》，治中張孝秀的《廬山僧傳》，中書陸明霞的《沙門傳》，各自只選取一個方面來記載，不能貫通古今，只注重一個人的優點，而忽略了他的其他行為。到了當時，也陸續有人寫作僧傳，但是有的在褒獎贊美時，過分地抬高宣揚；有的在敘述事情時，空洞地羅列辭藻。追求實際的內容，卻沒有什麼可以稱道的。或者又因為嫌內容繁雜而刪減事情，那些抗志高潔的奇異事蹟，大多被遺漏刪削了。他們認為出家之人，身處國家賓王的地位，不應該勉力遠離塵世，高蹈隱逸，獨善其身。尋常人辭別榮華，拋棄情愛，本來就是爲了以不同於世俗的賢德為追求。像這樣的事蹟，如果不加以論述，那就太可惜了。
【English Translation】 English version The Benefits of Seeing and Hearing. The dragon in the clouds manifests in the night sky, and the tiger in the wind is revealed in nocturnal dreams. Once the grand wind is fanned, great transformation will merge and flow. From then on, renowned monks from the Western Regions arrived one after another, some transmitting scriptures and doctrines, some teaching Chan (Zen) practices, some transforming people with extraordinary deeds, and some saving beings with divine powers. From the Han to the Liang dynasties, time passed extensively, spanning six dynasties, nearly five hundred years. In this land, Sangha (Buddhist monastic community) members, containing brilliance, arose like flourishing plants, with various talents emerging continuously. The records of various families differ in their narratives. The Shramana (Buddhist monk) Fa Ji focused on narrating lofty and reclusive deeds, the Shramana Fa An only listed acts of aspiration and integrity, the Shramana Sengbao only recorded the deeds of wandering monks, and the Shramana Fajin comprehensively compiled biographies and commentaries, but the writing and content were lacking. These records all have their own complexities, variations, and differences. Examining their actions, there is no record of them returning to the Song dynasty. Liu Yiqing, the Prince Kang of Linchuan, wrote 'Xuanyan Ji' (Record of Manifestations) and 'Youming Lu' (Record of the Unseen), Wang Yan of Taiyuan wrote 'Mingxiang Ji' (Record of Auspicious Omens), Liu Jun of Pengcheng wrote 'Yibu Temple Record', the Shramana Tanzong wrote 'Capital Temple Record', Wang Yanxiu of Taiyuan wrote 'Ganying Zhuan' (Record of Responses), Zhu Jundai wrote 'Zhengying Zhuan' (Record of Verifications), and Tao Yuanming wrote 'Soushen Ji' (Record of Searching for the Supernatural), all of which indirectly narrated the demeanor and character of some monks, but they were all incidental mentions, with many omissions and deficiencies. Xiao Ziliang, the Prince Wenxuan of Jingling during the Qi dynasty, wrote 'Sanbao Ji Zhuan' (Record of the Three Jewels), some called it 'Buddhist History', others called it 'Sangha Record', because the Three Jewels (Buddha, Dharma, Sangha) were narrated together, the wording and meaning were interconnected, mixed together and difficult to distinguish, making it even more confusing and obscure. Wang Jin of Langya's 'Sangha History' seemed to be comprehensive, but the writing style was inadequate. The Shramana Sengyou's 'Tripitaka Record' only recorded more than thirty monks, omitting many. The Zhongshulang (Palace Secretary) Xie Jingxing's 'Eastern Mountain Monk Biography', the Zhizhong (Adjutant) Zhang Xiaoxiu's 'Lushan Monk Biography', and the Zhongshu (Secretary) Lu Mingxia's 'Shramana Biography' each selected only one aspect to record, unable to connect the past and present, focusing only on one person's merits while neglecting their other actions. Even at that time, there were still authors writing monk biographies, but some excessively praised and flattered, while others emptily listed flowery language in their narratives. Seeking for actual content, there was nothing commendable. Or, disliking the complexity and breadth, they reduced the events, and many of the extraordinary deeds of those with high aspirations were omitted and deleted. They believed that monks, being in the position of honored guests of the state, should not strive to distance themselves from the world, living in seclusion and self-cultivation. Ordinary people bid farewell to glory and abandoned love, originally to pursue virtue different from the secular world. If such deeds are not discussed, it would be a great pity.
竟何所紀。嘗以暇日遇覽群作。輒搜撿雜錄數十餘家。及晉宋齊梁春秋書史。秦趙燕涼荒朝偽歷。地理雜篇。孤文片記。並博咨古老。廣訪先達。校其有無。取其同異。始於漢明帝永平十年。終至梁天監十八年。凡四百五十三載。二百五十七人。又傍出附見者二百餘人。開其德業大為十例。一曰譯經。二曰義解。三曰神異。四曰習禪。五曰明律。六曰遺身。七曰誦經。八曰興福。九曰經師。十曰唱導。然法流東土。蓋由傳譯之勛。或逾越沙險。或泛漾洪波。皆忘形殉道。委命弘法。震旦開明一焉是賴。茲德可崇。故列之篇首。至若慧解開神。則道兼萬億。通感適化。則強暴以綏。靖念安禪則功德森茂。弘贊毗尼。則禁行清潔。忘形遺體。則矜吝革心。歌誦法言。則幽顯含慶。樹興福善。則遺像可傳。凡此八科。並以軌跡不同。化洽殊異。而皆德效四依。功在三業。故為群經之所稱美。眾聖之所褒述。及夫討核源流商搉取捨。皆列諸贊論。備之後文。而論所著辭微異恒體。始標大意類猶前序。未辯時人事同后議。若間施前後。如謂煩雜。故總布一科之末。通稱為論。其轉讀宣唱。雖源出非遠。然而應機悟俗。實有偏功。故齊宋雜記。咸條列秀者。今之所取。必其制用超絕。及有一分通感。乃編之傳末。如或異者非所存焉
【現代漢語翻譯】 現代漢語譯本：究竟要記載什麼呢？我曾經在空閑的時候翻閱各種著作，於是蒐集整理了幾十家之雜記，以及晉、宋、齊、梁各朝的春秋史書，還有秦、趙、燕、涼等荒僻朝代的虛假年曆，地理雜篇，零星的文獻記錄。同時廣泛諮詢年老的學者，廣泛拜訪先輩賢達，覈對這些資料的真偽，選取其中相同和不同的地方。起于漢明帝永平十年，終於梁天監十八年，總共四百五十三年，涉及二百五十七人，另外還有附帶提及的二百餘人。按照他們的德行和事業，大致分為十類：一是譯經，二是義解，三是神異，四是習禪，五是明律，六是遺身，七是誦經，八是興福，九是經師，十是唱導。佛法流傳到東方，主要依靠翻譯經典的功勞。他們有的跨越沙漠險境，有的漂洋過海，都忘記自身安危而獻身於佛道，捨棄生命來弘揚佛法。震旦（China）的開明，完全依賴於此。這種功德值得崇敬，所以將譯經列在篇首。至於用智慧來開啟神性，那麼所包含的道理就涵蓋萬億。通過感應來適應變化，那麼就可以安定天下。靜心禪定，那麼功德就會像森林一樣茂盛。弘揚和讚美毗尼（Vinaya，戒律），那麼行為就會清凈。忘記自身，捨棄身體，那麼就會革除吝嗇之心。歌頌佛法，那麼幽冥和顯明都會充滿喜慶。樹立和興建福業，那麼遺留下來的形象就可以流傳。以上八類，因為他們的軌跡不同，教化所及之處也不同，但都符合四依（four reliances）的德行，功勞在於身、口、意三業（three karmas），所以被眾多經典所稱讚，被眾聖所褒揚。至於考查源流，商討取捨，都列在後面的贊論中。而贊論中所寫的辭句，與通常的文體略有不同，開始標明大意，類似於前言，沒有辨別當時的人事，與後面的議論相同。如果將這些內容穿插在前後，好像顯得煩瑣雜亂，所以總括地放在每一科的末尾，統稱為論。至於轉讀宣唱，雖然源頭並非久遠，然而適應時機，開悟世俗，確實有其獨特的功用，所以齊、宋的雜記，都記載了其中優秀的人物。現在我們所選取的，必定是他們的製作和運用超凡絕倫，以及有一部分能夠通達感應的，才編入傳記的末尾。如果有什麼不同的地方，就不予收錄。 English version: What exactly should be recorded? I once took the time to browse various works, and then collected and compiled miscellaneous records from more than a dozen sources, as well as the Spring and Autumn annals and histories of the Jin, Song, Qi, and Liang dynasties, along with the false calendars of the desolate dynasties of Qin, Zhao, Yan, and Liang, miscellaneous geographical chapters, and fragmented literary records. At the same time, I extensively consulted elderly scholars and widely visited past sages, verifying the authenticity of these materials, and selecting the similarities and differences among them. Starting from the tenth year of Yongping during the reign of Emperor Ming of the Han dynasty and ending in the eighteenth year of Tianjian during the Liang dynasty, a total of 453 years, involving 257 people, with an additional 200 or so mentioned incidentally. According to their virtues and deeds, they are roughly divided into ten categories: first, translating scriptures; second, interpreting meanings; third, miraculous events; fourth, practicing Chan (Zen); fifth, clarifying precepts; sixth, sacrificing oneself; seventh, reciting scriptures; eighth, promoting blessings; ninth, scripture teachers; and tenth, leading chants. The flow of Dharma to the East mainly relies on the merit of translating scriptures. Some crossed dangerous deserts, while others sailed across vast oceans, all forgetting their own safety and dedicating themselves to the Dharma, sacrificing their lives to propagate the teachings. The enlightenment of Zhendan (China) completely depends on this. This virtue is worthy of reverence, so translating scriptures is listed at the beginning of the chapter. As for using wisdom to unlock spirituality, then the principles contained therein encompass billions. Through responsiveness to adapt to changes, then one can pacify the world. Tranquil contemplation and meditation, then merit and virtue will be as lush as a forest. Promoting and praising the Vinaya (Vinaya, monastic discipline), then conduct will be pure. Forgetting oneself and sacrificing the body, then one will reform the heart of stinginess. Singing praises of the Dharma, then both the unseen and the seen will be filled with joy. Establishing and promoting meritorious deeds, then the remaining images can be passed down. The above eight categories, because their paths are different, and the scope of their teachings is different, but all conform to the virtues of the four reliances, and their merits lie in the three karmas (three karmas) of body, speech, and mind, so they are praised by many scriptures and extolled by all the saints. As for investigating the origins and discussing what to adopt and discard, they are all listed in the eulogies and discussions that follow. And the words written in the eulogies and discussions are slightly different from the usual style, beginning by stating the main idea, similar to a preface, without distinguishing the affairs of the time, similar to the discussions that follow. If these contents are interspersed before and after, it seems cumbersome and cluttered, so they are summarized at the end of each category, collectively called discussions. As for transcribing and chanting, although the origin is not far away, however, adapting to the times and enlightening the world, it does have its unique function, so the miscellaneous records of the Qi and Song dynasties all recorded the outstanding figures among them. What we select now must be their creations and applications that are extraordinary, and those who have a portion of understanding and responsiveness, are included at the end of the biography. If there is anything different, it will not be included.
【English Translation】 English version: What exactly should be recorded? I once took the time to browse various works, and then collected and compiled miscellaneous records from more than a dozen sources, as well as the Spring and Autumn annals and histories of the Jin, Song, Qi, and Liang dynasties, along with the false calendars of the desolate dynasties of Qin, Zhao, Yan, and Liang, miscellaneous geographical chapters, and fragmented literary records. At the same time, I extensively consulted elderly scholars and widely visited past sages, verifying the authenticity of these materials, and selecting the similarities and differences among them. Starting from the tenth year of Yongping during the reign of Emperor Ming of the Han dynasty and ending in the eighteenth year of Tianjian during the Liang dynasty, a total of 453 years, involving 257 people, with an additional 200 or so mentioned incidentally. According to their virtues and deeds, they are roughly divided into ten categories: first, translating scriptures; second, interpreting meanings; third, miraculous events; fourth, practicing Chan (Zen); fifth, clarifying precepts; sixth, sacrificing oneself; seventh, reciting scriptures; eighth, promoting blessings; ninth, scripture teachers; and tenth, leading chants. The flow of Dharma to the East mainly relies on the merit of translating scriptures. Some crossed dangerous deserts, while others sailed across vast oceans, all forgetting their own safety and dedicating themselves to the Dharma, sacrificing their lives to propagate the teachings. The enlightenment of Zhendan (China) completely depends on this. This virtue is worthy of reverence, so translating scriptures is listed at the beginning of the chapter. As for using wisdom to unlock spirituality, then the principles contained therein encompass billions. Through responsiveness to adapt to changes, then one can pacify the world. Tranquil contemplation and meditation, then merit and virtue will be as lush as a forest. Promoting and praising the Vinaya (Vinaya, monastic discipline), then conduct will be pure. Forgetting oneself and sacrificing the body, then one will reform the heart of stinginess. Singing praises of the Dharma, then both the unseen and the seen will be filled with joy. Establishing and promoting meritorious deeds, then the remaining images can be passed down. The above eight categories, because their paths are different, and the scope of their teachings is different, but all conform to the virtues of the four reliances, and their merits lie in the three karmas (three karmas) of body, speech, and mind, so they are praised by many scriptures and extolled by all the saints. As for investigating the origins and discussing what to adopt and discard, they are all listed in the eulogies and discussions that follow. And the words written in the eulogies and discussions are slightly different from the usual style, beginning by stating the main idea, similar to a preface, without distinguishing the affairs of the time, similar to the discussions that follow. If these contents are interspersed before and after, it seems cumbersome and cluttered, so they are summarized at the end of each category, collectively called discussions. As for transcribing and chanting, although the origin is not far away, however, adapting to the times and enlightening the world, it does have its unique function, so the miscellaneous records of the Qi and Song dynasties all recorded the outstanding figures among them. What we select now must be their creations and applications that are extraordinary, and those who have a portion of understanding and responsiveness, are included at the end of the biography. If there is anything different, it will not be included.
。凡十科所敘。皆散在眾記。今止刪聚一處。故述而無作。俾夫披覽於一本之內可兼諸要。其有繁辭虛贊或德不及稱者。一皆省略。故述六代賢異。止為十三卷。並序錄合十四軸。號曰高僧傳。自前代所撰多曰名僧。然名者本實之賓也。若實行潛光則高而不名。寡德適時。則名而不高。名而不高本非所紀。高而不名則備今錄。故省名音代以高字。其間草創或有遺逸。今此一十四卷。備贊論者意以為定。如未隱括覽者詳焉。
高僧傳第一卷(譯經上十五人)。
漢雒陽白馬寺攝摩騰
漢雒陽白馬寺竺法蘭
漢雒陽安清
漢雒陽支樓迦讖(竺佛朔 安玄 嚴佛調 支曜 康巨 康孟詳)
魏雒陽曇柯迦羅(康僧鎧 曇帝 帛延)
魏吳建業建初寺康僧會
魏吳武昌維祇難(法立 法巨)
晉長安竺曇摩羅剎(聶承遠 聶道真)
晉長安帛遠(帛法祚 衛士度)
晉建康建初寺帛尸梨蜜
晉長安僧伽跋澄(佛圖羅剎)
晉長安曇摩難提(趙政)
晉廬山僧伽提婆(僧伽羅叉)
晉長安竺佛念
晉江陵辛寺曇摩耶舍(竺法度)
高僧傳第二卷(譯經中七人)
晉長安鳩摩羅什
晉長安弗若多羅
【現代漢語翻譯】 現代漢語譯本：總共十個科目所敘述的內容，都分散在各種記錄中。現在只是刪減並聚集在一處，所以說是『述』而不是『作』。爲了讓人們在一本書內就能兼顧各種要點。其中那些繁瑣的言辭、虛假的讚美，或者德行不夠稱頌的人，都一概省略。所以敘述六朝賢士異人的部分，最終定為十三卷，加上序錄共十四軸，名為《高僧傳》。之前的著作大多稱為《名僧傳》，然而『名』是依附於『實』的。如果實際修行深厚而默默無聞，那就是『高』而不『名』；如果德行淺薄卻適應時勢，那就是『名』而不『高』。『名』而不『高』本來就不是我們要記錄的，『高』而不『名』的則全部收錄在本書中。所以用『高』字代替『名』字。其中草創時期或許有所遺漏，現在這十四卷，經過贊和論的意旨來確定。如果還有未盡之處，請讀者詳細審閱。
《高僧傳》第一卷（譯經上，共十五人）：
漢 雒陽（Luoyang） 白馬寺（White Horse Temple） 攝摩騰（Kāśyapa Mātanga）
漢 雒陽（Luoyang） 白馬寺（White Horse Temple） 竺法蘭（Dharmaratna）
漢 雒陽（Luoyang） 安清（An Qing）
漢 雒陽（Luoyang） 支樓迦讖（Lokakṣema）（竺佛朔（Zhu Fo Shuo）、安玄（An Xuan）、嚴佛調（Yan Fotiao）、支曜（Zhi Yao）、康巨（Kang Ju）、康孟詳（Kang Mengxiang））
魏 雒陽（Luoyang） 曇柯迦羅（Dharmakala）（康僧鎧（Kang Senghai）、曇帝（Tan Di）、帛延（Bo Yan））
魏 吳（Wu） 建業（Jianye） 建初寺（Jianchu Temple） 康僧會（Kang Senghui）
魏 吳（Wu） 武昌（Wuchang） 維祇難（Vighna）（法立（Fa Li）、法巨（Fa Ju））
晉 長安（Chang'an） 竺曇摩羅剎（Dharmarakṣa）（聶承遠（Nie Chengyuan）、聶道真（Nie Daozhen））
晉 長安（Chang'an） 帛遠（Bo Yuan）（帛法祚（Bo Fazuo）、衛士度（Wei Shidu））
晉 建康（Jiankang） 建初寺（Jianchu Temple） 帛尸梨蜜（Śrīmitra）
晉 長安（Chang'an） 僧伽跋澄（Saṃghavarman）（佛圖羅剎（Buddharakṣa））
晉 長安（Chang'an） 曇摩難提（Dharmānandin）（趙政（Zhao Zheng））
晉 廬山（Mount Lu） 僧伽提婆（Saṃghadeva）（僧伽羅叉（Saṃgharakṣa））
晉 長安（Chang'an） 竺佛念（Dharmajñāna）
晉 江陵（Jiangling） 辛寺（Xin Temple） 曇摩耶舍（Dharmayaśas）（竺法度（Zhu Fadu））
《高僧傳》第二卷（譯經中，共七人）：
晉 長安（Chang'an） 鳩摩羅什（Kumārajīva）
晉 長安（Chang'an） 弗若多羅（Puṇyatara）
【English Translation】 English version: All the contents described in the ten categories are scattered in various records. Now, they are only reduced and gathered in one place, so it is called 'narrating' rather than 'creating'. This is to allow people to grasp all the essentials within one book. All the verbose words, false praises, or those whose virtues are not worthy of praise are omitted. Therefore, the section describing the virtuous and extraordinary people of the Six Dynasties is finalized as thirteen volumes, plus the preface and catalog, totaling fourteen scrolls, named 'Biographies of Eminent Monks'. Previous works were mostly called 'Biographies of Famous Monks', but 'fame' is dependent on 'reality'. If one's actual practice is profound but remains unknown, that is 'eminent' but not 'famous'; if one's virtue is shallow but adapts to the times, that is 'famous' but not 'eminent'. 'Famous' but not 'eminent' is not what we want to record, while 'eminent' but not 'famous' is all included in this book. Therefore, the word 'eminent' is used instead of 'famous'. There may be omissions in the early stages of creation. Now, these fourteen volumes are determined by the meaning of praise and discussion. If there is anything incomplete, please readers review it in detail.
Volume 1 of 'Biographies of Eminent Monks' (Translating Scriptures, Part 1, 15 people in total):
Han Dynasty, Luoyang (雒陽), White Horse Temple (白馬寺), Kāśyapa Mātanga (攝摩騰)
Han Dynasty, Luoyang (雒陽), White Horse Temple (白馬寺), Dharmaratna (竺法蘭)
Han Dynasty, Luoyang (雒陽), An Qing (安清)
Han Dynasty, Luoyang (雒陽), Lokakṣema (支樓迦讖) (Zhu Fo Shuo (竺佛朔), An Xuan (安玄), Yan Fotiao (嚴佛調), Zhi Yao (支曜), Kang Ju (康巨), Kang Mengxiang (康孟詳))
Wei Dynasty, Luoyang (雒陽), Dharmakala (曇柯迦羅) (Kang Senghai (康僧鎧), Tan Di (曇帝), Bo Yan (帛延))
Wei Dynasty, Wu (吳), Jianye (建業), Jianchu Temple (建初寺), Kang Senghui (康僧會)
Wei Dynasty, Wu (吳), Wuchang (武昌), Vighna (維祇難) (Fa Li (法立), Fa Ju (法巨))
Jin Dynasty, Chang'an (長安), Dharmarakṣa (竺曇摩羅剎) (Nie Chengyuan (聶承遠), Nie Daozhen (聶道真))
Jin Dynasty, Chang'an (長安), Bo Yuan (帛遠) (Bo Fazuo (帛法祚), Wei Shidu (衛士度))
Jin Dynasty, Jiankang (建康), Jianchu Temple (建初寺), Śrīmitra (帛尸梨蜜)
Jin Dynasty, Chang'an (長安), Saṃghavarman (僧伽跋澄) (Buddharakṣa (佛圖羅剎))
Jin Dynasty, Chang'an (長安), Dharmānandin (曇摩難提) (Zhao Zheng (趙政))
Jin Dynasty, Mount Lu (廬山), Saṃghadeva (僧伽提婆) (Saṃgharakṣa (僧伽羅叉))
Jin Dynasty, Chang'an (長安), Dharmajñāna (竺佛念)
Jin Dynasty, Jiangling (江陵), Xin Temple (辛寺), Dharmayaśas (曇摩耶舍) (Zhu Fadu (竺法度))
Volume 2 of 'Biographies of Eminent Monks' (Translating Scriptures, Part 2, 7 people in total):
Jin Dynasty, Chang'an (長安), Kumārajīva (鳩摩羅什)
Jin Dynasty, Chang'an (長安), Puṇyatara (弗若多羅)
晉長安曇摩流支
晉壽春石澗寺卑摩羅叉
晉長安佛陀耶舍
晉京師道場寺佛馱跋陀羅
晉河西曇無讖(安陽侯 道普 法盛 法維 僧表)
高僧傳第三卷(譯經下十三人)
宋江陵辛寺釋法顯
宋黃龍釋曇無竭
宋建康龍光寺佛馱什
宋河西浮陀跋摩
宋京師枳園寺釋智嚴
宋六合山釋寶云
宋京師祇洹寺求那跋摩
宋京師奉誠寺僧伽跋摩
宋上定林寺曇摩蜜多
宋京兆釋智猛
宋京師道林寺疆良耶舍(僧伽達多 僧伽羅多哆)
宋京師中興寺求那跋陀羅(阿那摩低)
齊建康正觀寺求那毗地(僧伽婆羅)
高僧傳第四卷(義解一十四人)
晉洛陽朱士行(竺叔蘭 無羅叉)
晉淮陽支孝龍
晉豫章山康僧淵(康法暢 支敏度)
晉高邑竺法雅(毗浮 曇相 曇習)
晉中山康法朗(令韶)
晉燉煌竺法乘(竺法行 竺法存)
晉剡東仰山竺法潛(竺法友 竺法蘊 竺法濟 康法讖)
晉剡沃洲山支遁(支法度 竺法仰)
晉剡山於法蘭(竺法興 支法淵 於法道)
晉剡白山於法開(於法威)
晉燉煌于道邃
【現代漢語翻譯】 現代漢語譯本 晉長安曇摩流支 (Tān mó liú zhī) 晉壽春石澗寺卑摩羅叉 (Bēi mó luó chā) 晉長安佛陀耶舍 (Fó tuó yē shè) 晉京師道場寺佛馱跋陀羅 (Fó tuó bá tuó luó) 晉河西曇無讖 (Tán wú chèn) (安陽侯 Ān yáng hóu，道普 Dào pǔ，法盛 Fǎ shèng，法維 Fǎ wéi，僧表 Sēng biǎo) 高僧傳第三卷 (Gāo sēng zhuàn dì sān juàn) (譯經下十三人) 宋江陵辛寺釋法顯 (Shì Fǎ xiǎn) 宋黃龍釋曇無竭 (Tán wú jié) 宋建康龍光寺佛馱什 (Fó tuó shí) 宋河西浮陀跋摩 (Fú tuó bá mó) 宋京師枳園寺釋智嚴 (Shì Zhì yán) 宋六合山釋寶云 (Shì Bǎo yún) 宋京師祇洹寺求那跋摩 (Qiú nà bá mó) 宋京師奉誠寺僧伽跋摩 (Sēng qié bá mó) 宋上定林寺曇摩蜜多 (Tán mó mì duō) 宋京兆釋智猛 (Shì Zhì měng) 宋京師道林寺疆良耶舍 (Jiāng liáng yē shè) (僧伽達多 Sēng qié dá duō，僧伽羅多哆 Sēng qié luó duō duō) 宋京師中興寺求那跋陀羅 (Qiú nà bá tuó luó) (阿那摩低 Ā nà mó dī) 齊建康正觀寺求那毗地 (Qiú nà pí dì) (僧伽婆羅 Sēng qié pó luó) 高僧傳第四卷 (Gāo sēng zhuàn dì sì juàn) (義解一十四人) 晉洛陽朱士行 (Zhū Shì xíng) (竺叔蘭 Zhú shū lán，無羅叉 Wú luó chā) 晉淮陽支孝龍 (Zhī Xiào lóng) 晉豫章山康僧淵 (Kāng Sēng yuān) (康法暢 Kāng Fǎ chàng，支敏度 Zhī Mǐn dù) 晉高邑竺法雅 (Zhú Fǎ yǎ) (毗浮 Pí fú，曇相 Tán xiāng，曇習 Tán xí) 晉中山康法朗 (Kāng Fǎ lǎng) (令韶 Lìng sháo) 晉燉煌竺法乘 (Zhú Fǎ chéng) (竺法行 Zhú Fǎ xíng，竺法存 Zhú Fǎ cún) 晉剡東仰山竺法潛 (Zhú Fǎ qián) (竺法友 Zhú Fǎ yǒu，竺法蘊 Zhú Fǎ yùn，竺法濟 Zhú Fǎ jì，康法讖 Kāng Fǎ chèn) 晉剡沃洲山支遁 (Zhī Dùn) (支法度 Zhī Fǎ dù，竺法仰 Zhú Fǎ yǎng) 晉剡山於法蘭 (Yú Fǎ lán) (竺法興 Zhú Fǎ xīng，支法淵 Zhī Fǎ yuān，於法道 Yú Fǎ dào) 晉剡白山於法開 (Yú Fǎ kāi) (於法威 Yú Fǎ wēi) 晉燉煌于道邃 (Yú Dào suì)
【English Translation】 English version Jin Chang'an Tān mó liú zhī (Dharmaruci) Jin Shouchun Shijian Temple Bēi mó luó chā (Vimalaksa) Jin Chang'an Fó tuó yē shè (Buddhayasas) Jin Jing Shi Daochang Temple Fó tuó bá tuó luó (Buddhabhadra) Jin Hexi Tán wú chèn (Dharmaksema) (Marquis of Anyang, Dào pǔ, Fǎ shèng, Fǎ wéi, Sēng biǎo) Volume 3 of Biographies of Eminent Monks (Gāo sēng zhuàn dì sān juàn) (Thirteen translators) Song Jiangling Xin Temple Shì Fǎ xiǎn (Faxian) Song Huanglong Shì Tán wú jié (Dharmakshema) Song Jiankang Longguang Temple Fó tuó shí (Buddhas) Song Hexi Fú tuó bá mó (Buddhavarman) Song Jing Shi Zhiyuan Temple Shì Zhì yán (Zhiyan) Song Liuhe Mountain Shì Bǎo yún (Baoyun) Song Jing Shi Qí huán Temple Qiú nà bá mó (Gunavarman) Song Jing Shi Fengcheng Temple Sēng qié bá mó (Sanghavarman) Song Shang Dinglin Temple Tán mó mì duō (Dharmamitra) Song Jingzhao Shì Zhì měng (Zhimeng) Song Jing Shi Daolin Temple Jiāng liáng yē shè (Kalayasas) (Sanghadatta, Sangharakshita) Song Jing Shi Zhongxing Temple Qiú nà bá tuó luó (Gunabhadra) (Anamati) Qi Jiankang Zhengguan Temple Qiú nà pí dì (Gunavriddhi) (Sanghapala) Volume 4 of Biographies of Eminent Monks (Gāo sēng zhuàn dì sì juàn) (Fourteen Interpreters) Jin Luoyang Zhū Shì xíng (Zhu Shixing) (Zhú shū lán, Wú luó chā) Jin Huaiyang Zhī Xiào lóng (Zhi Xiaolong) Jin Yuzhang Mountain Kāng Sēng yuān (Kang Sengyuan) (Kāng Fǎ chàng, Zhī Mǐn dù) Jin Gaoyi Zhú Fǎ yǎ (Zhu Faya) (Pí fú, Tán xiāng, Tán xí) Jin Zhongshan Kāng Fǎ lǎng (Kang Falang) (Lìng sháo) Jin Dunhuang Zhú Fǎ chéng (Zhu Facheng) (Zhú Fǎ xíng, Zhú Fǎ cún) Jin Shan Dong Yang Mountain Zhú Fǎ qián (Zhu Faqian) (Zhú Fǎ yǒu, Zhú Fǎ yùn, Zhú Fǎ jì, Kāng Fǎ chèn) Jin Shan Wozhou Mountain Zhī Dùn (Zhi Dun) (Zhī Fǎ dù, Zhú Fǎ yǎng) Jin Shan Yú Fǎ lán (Yu Falan) (Zhú Fǎ xīng, Zhī Fǎ yuān, Yú Fǎ dào) Jin Shan Baishan Yú Fǎ kāi (Yu Fakai) (Yú Fǎ wēi) Jin Dunhuang Yú Dào suì (Yu Daosui)
晉剡葛峴山竺法崇(道寶)
晉始寧山竺法義
晉東莞竺僧度(竺慧超)
高僧傳第五卷(義解二十五人)
晉長安五級寺釋道安(王嘉)
晉蒱坂釋法和
晉泰山崑崙巖竺僧朗(支 僧敦)
晉京師瓦官寺竺法汰(曇壹 曇貳)
晉飛龍山釋僧先(道護)
晉荊州上明竺僧輔
晉京師瓦官寺竺僧敷
晉荊州長沙寺釋曇翼(僧衛)
晉荊州長沙寺釋法遇
晉荊州上明釋曇徽
晉長安覆舟山釋道立(僧常 法浚)
晉長沙寺釋曇誡
晉于替青山竺法曠
晉吳虎丘東寺竺道壹(帛道猷 道寶 道施)
晉山陰嘉祥寺釋慧虔(曇誡 智明)
高僧傳第六卷(義解三十三人)
晉廬山釋慧遠
晉蜀龍淵寺釋慧持(慧巖 僧恭 道泓 曇蘭)
晉廬山釋慧永(僧融)
晉廬山釋僧濟
晉新陽釋法安
晉廬山釋曇邕
晉吳臺寺釋道祖(慧要 曇順 曇說 法幽 道恒 道授)
晉長安大寺釋僧(豐*力)/石
晉彭城郡釋道融
晉長安釋曇影
晉長安釋僧睿(僧揩)
晉長安釋道恒(道標)
晉
長安釋僧肇
高僧傳第七卷(義解四三十二人)
宋京師龍光寺竺道生(寶林 法寶 慧生)
宋京師烏衣寺釋慧睿
宋京師東安寺釋慧嚴(法智)
宋京師道場寺釋慧觀(僧馥 法業)
宋京師祇洹寺釋慧義(僧睿)
宋京師彭城寺釋道淵(慧琳)
宋京師彭城寺釋僧弼
宋東阿釋慧靜
宋京師祇洹寺釋僧苞(法和)
宋餘杭方顯寺釋僧詮
宋江陵辛寺釋曇鑒(道海 慧龕 慧恭 曇泓 道廣)
宋廬山凌雲寺釋慧安
宋淮南中寺釋曇無成(曇冏)
宋京師靈味寺釋僧含(道含)
宋江陵瑟琶寺釋僧徹(僧莊)
宋吳虎丘山釋曇諦
宋壽春石澗寺釋僧導(僧因 僧音 僧成)
宋蜀武擔寺釋道汪(普明 道訚)
宋山陰天柱山釋慧靜
宋長沙麓山釋法愍(僧宗)
宋京師北多寶寺釋道亮(靜林 慧隆)
宋丹陽釋梵敏(僧籥)
宋京師中興寺釋道溫(僧慶 慧定 慧嵩)
宋京師中興寺釋曇斌(曇濟 曇宗)
宋京師何園寺釋慧亮
宋下定林寺釋僧鏡(曇隆)
宋京師靈根寺釋僧瑾(曇度 玄運)
宋京師興皇寺釋道猛(
【現代漢語翻譯】 現代漢語譯本 長安釋僧肇
《高僧傳》第七卷（義解四，共三十二人）
宋京師龍光寺竺道生（Baolin 寶林, Fabao 法寶, Huisheng 慧生）
宋京師烏衣寺釋慧睿
宋京師東安寺釋慧嚴（Fazhi 法智）
宋京師道場寺釋慧觀（Sengfu 僧馥, Fanye 法業）
宋京師祇洹寺釋慧義（Sengrui 僧睿）
宋京師彭城寺釋道淵（Huilin 慧琳）
宋京師彭城寺釋僧弼
宋東阿釋慧靜
宋京師祇洹寺釋僧苞（Fahe 法和）
宋餘杭方顯寺釋僧詮
宋江陵辛寺釋曇鑒（Daohai 道海, Huikan 慧龕, Huigong 慧恭, Tanhong 曇泓, Daoguang 道廣）
宋廬山凌雲寺釋慧安
宋淮南中寺釋曇無成（Tan Jiong 曇冏）
宋京師靈味寺釋僧含（Daohan 道含）
宋江陵瑟琶寺釋僧徹（Sengzhuang 僧莊）
宋吳虎丘山釋曇諦
宋壽春石澗寺釋僧導（Sengyin 僧因, Sengyin 僧音, Sengcheng 僧成）
宋蜀武擔寺釋道汪（Puming 普明, Daoyin 道訚）
宋山陰天柱山釋慧靜
宋長沙麓山釋法愍（Sengzong 僧宗）
宋京師北多寶寺釋道亮（Jinglin 靜林, Huilong 慧隆）
宋丹陽釋梵敏（Sengyue 僧籥）
宋京師中興寺釋道溫（Sengqing 僧慶, Huiding 慧定, Huisong 慧嵩）
宋京師中興寺釋曇斌（Tanji 曇濟, Tanzong 曇宗）
宋京師何園寺釋慧亮
宋下定林寺釋僧鏡（Tanlong 曇隆）
宋京師靈根寺釋僧瑾（Tandu 曇度, Xuanyun 玄運）
宋京師興皇寺釋道猛
【English Translation】 English version Shi Sengzhao of Chang'an
Volume 7 of 'Biographies of Eminent Monks' (Section on Exegesis, 32 individuals)
Zhu Daosheng (Baolin 寶林, Fabao 法寶, Huisheng 慧生) of Longguang Monastery in the Song capital
Shi Huirui of Wuyi Monastery in the Song capital
Shi Huiyan (Fazhi 法智) of Dongan Monastery in the Song capital
Shi Huiguan (Sengfu 僧馥, Fanye 法業) of Daochang Monastery in the Song capital
Shi Huiyi (Sengrui 僧睿) of Qiyuan Monastery in the Song capital
Shi Daoyuan (Huilin 慧琳) of Pengcheng Monastery in the Song capital
Shi Sengbi of Pengcheng Monastery in the Song capital
Shi Huijing of Dong'a in the Song dynasty
Shi Sengbao (Fahe 法和) of Qiyuan Monastery in the Song capital
Shi Sengquan of Fangxian Monastery in Yuhang in the Song dynasty
Shi Tanjian (Daohai 道海, Huikan 慧龕, Huigong 慧恭, Tanhong 曇泓, Daoguang 道廣) of Xin Monastery in Jiangling in the Song dynasty
Shi Huian of Lingyun Monastery on Mount Lu in the Song dynasty
Shi Tanwucheng (Tan Jiong 曇冏) of Zhong Monastery in Huainan in the Song dynasty
Shi Senghan (Daohan 道含) of Lingwei Monastery in the Song capital
Shi Sengche (Sengzhuang 僧莊) of Sepa Monastery in Jiangling in the Song dynasty
Shi Tandi of Mount Huqiu in Wu in the Song dynasty
Shi Sengdao (Sengyin 僧因, Sengyin 僧音, Sengcheng 僧成) of Shijian Monastery in Shouchun in the Song dynasty
Shi Daowang (Puming 普明, Daoyin 道訚) of Wudan Monastery in Shu in the Song dynasty
Shi Huijing of Mount Tianzhu in Shanyin in the Song dynasty
Shi Famin (Sengzong 僧宗) of Mount Lushan in Changsha in the Song dynasty
Shi Daoliang (Jinglin 靜林, Huilong 慧隆) of North Duobao Monastery in the Song capital
Shi Fanmin (Sengyue 僧籥) of Danyang in the Song dynasty
Shi Daowen (Sengqing 僧慶, Huiding 慧定, Huisong 慧嵩) of Zhongxing Monastery in the Song capital
Shi Tanbin (Tanji 曇濟, Tanzong 曇宗) of Zhongxing Monastery in the Song capital
Shi Huiliang of Heyuan Monastery in the Song capital
Shi Sengjing (Tanlong 曇隆) of Xiadinglin Monastery in the Song dynasty
Shi Sengjin (Tandu 曇度, Xuanyun 玄運) of Linggen Monastery in the Song capital
Shi Daomeng of Xinghuang Monastery in the Song capital
道堅 慧鸞 慧敷 慧訓 道明)
宋山陰靈嘉寺釋超進(曇機 道憑)
宋吳興小山釋法瑤(曇瑤)
宋京師新安寺釋道猷(道慈 慧整 覺世)
宋京師冶城寺釋慧通
高僧傳第八卷(義解五二十七人)
齊偽魏濟州釋僧淵(慧記 道登)
齊偽魏釋曇度
齊京師莊嚴寺釋道慧(玄趣 僧達)
齊京師中興寺釋僧鐘(曇纖 曇遷 僧表 僧最 敏達 僧寶)
齊京師天保寺釋僧盛
齊京師湘官寺釋弘充(法鮮)
齊高昌郡釋智林
齊京師靈根寺釋法瑗(法愛 法常 智興)
齊蜀齊後山釋玄暢
齊上定林寺釋僧遠(道憑 法令 慧泰)
齊荊州竹林寺釋僧慧(曇慎 慧敞 僧岫)
齊上定林寺釋僧柔(弘稱 僧拔 慧熙)
齊山陰法華山釋慧基(曾行 慧恢 道旭 慧求 慧深 法洪)
齊京師謝寺釋慧次(僧寶 僧智 法珍 僧向 僧猛 法寶 慧調)
齊京師何園寺釋慧隆(智誕 僧辯 僧賢 通慧 法度)
齊京師太昌寺釋僧宗(曇準 法身 法真 慧令 僧賢 法仙 法最 僧敬 道文)
齊京師中興寺釋法安(慧光 敬遺 光贊 慧福 道宗)
齊
【現代漢語翻譯】 現代漢語譯本 道堅 (Dàojiān)，慧鸞 (Huìluán)，慧敷 (Huìfū)，慧訓 (Huìxùn)，道明 (Dàomíng)
宋山陰靈嘉寺釋超進 (Sòng Shānyīn Língjiā Sì Shì Chāojìn) (曇機 (Tánjī)，道憑 (Dàopíng))
宋吳興小山釋法瑤 (Sòng Wúxīng Xiǎoshān Shì Fǎyáo) (曇瑤 (Tányáo))
宋京師新安寺釋道猷 (Sòng Jīngshī Xīn'ān Sì Shì Dàoyóu) (道慈 (Dàocí)，慧整 (Huìzhěng)，覺世 (Juéshì))
宋京師冶城寺釋慧通 (Sòng Jīngshī Yěchéng Sì Shì Huìtōng)
高僧傳第八卷 (Gāosēng Zhuàn Dìbā Juàn) (義解五二十七人 (Yìjiě Wǔ Èrshíqī Rén))
齊偽魏濟州釋僧淵 (Qí Wěi Wèi Jìzhōu Shì Sēngyuān) (慧記 (Huìjì)，道登 (Dàodēng))
齊偽魏釋曇度 (Qí Wěi Wèi Shì Tándù)
齊京師莊嚴寺釋道慧 (Qí Jīngshī Zhuāngyán Sì Shì Dàohuì) (玄趣 (Xuánqù)，僧達 (Sēngdá))
齊京師中興寺釋僧鐘 (Qí Jīngshī Zhōngxīng Sì Shì Sēngzhōng) (曇纖 (Tánxiān)，曇遷 (Tánqiān)，僧表 (Sēngbiǎo)，僧最 (Sēngzuì)，敏達 (Mǐndá)，僧寶 (Sēngbǎo))
齊京師天保寺釋僧盛 (Qí Jīngshī Tiānbǎo Sì Shì Sēngshèng)
齊京師湘官寺釋弘充 (Qí Jīngshī Xiāngguān Sì Shì Hóngchōng) (法鮮 (Fǎxiān))
齊高昌郡釋智林 (Qí Gāochāng Jùn Shì Zhìlín)
齊京師靈根寺釋法瑗 (Qí Jīngshī Línggēn Sì Shì Fǎyuán) (法愛 (Fǎ'ài)，法常 (Fǎcháng)，智興 (Zhìxīng))
齊蜀齊後山釋玄暢 (Qí Shǔ Qí Hòushān Shì Xuánchàng)
齊上定林寺釋僧遠 (Qí Shàngdìnglín Sì Shì Sēngyuǎn) (道憑 (Dàopíng)，法令 (Fǎlìng)，慧泰 (Huìtài))
齊荊州竹林寺釋僧慧 (Qí Jīngzhōu Zhúlín Sì Shì Sēnghuì) (曇慎 (Tánshèn)，慧敞 (Huìchǎng)，僧岫 (Sēngxiù))
齊上定林寺釋僧柔 (Qí Shàngdìnglín Sì Shì Sēngróu) (弘稱 (Hóngchēng)，僧拔 (Sēngbá)，慧熙 (Huìxī))
齊山陰法華山釋慧基 (Qí Shānyīn Fǎhuáshān Shì Huìjī) (曾行 (Zéngxíng)，慧恢 (Huìhuī)，道旭 (Dàoxù)，慧求 (Huìqiú)，慧深 (Huìshēn)，法洪 (Fǎhóng))
齊京師謝寺釋慧次 (Qí Jīngshī Xiè Sì Shì Huìcì) (僧寶 (Sēngbǎo)，僧智 (Sēngzhì)，法珍 (Fǎzhēn)，僧向 (Sēngxiàng)，僧猛 (Sēngměng)，法寶 (Fǎbǎo)，慧調 (Huìtiáo))
齊京師何園寺釋慧隆 (Qí Jīngshī Héyuán Sì Shì Huìlóng) (智誕 (Zhìdàn)，僧辯 (Sēngbiàn)，僧賢 (Sēngxián)，通慧 (Tōnghuì)，法度 (Fǎdù))
齊京師太昌寺釋僧宗 (Qí Jīngshī Tàichāng Sì Shì Sēngzōng) (曇準 (Tánzhǔn)，法身 (Fǎshēn)，法真 (Fǎzhēn)，慧令 (Huìlìng)，僧賢 (Sēngxián)，法仙 (Fǎxiān)，法最 (Fǎzuì)，僧敬 (Sēngjìng)，道文 (Dàowén))
齊京師中興寺釋法安 (Qí Jīngshī Zhōngxīng Sì Shì Fǎ'ān) (慧光 (Huìguāng)，敬遺 (Jìngyí)，光贊 (Guāngzàn)，慧福 (Huìfú)，道宗 (Dàozōng))
齊 (Qí)
English version Daojian (Dàojiān), Huiluan (Huìluán), Huifu (Huìfū), Huixun (Huìxùn), Daoming (Dàomíng)
Shì Chaojin (Shì Chāojìn) of Lingjia Temple (Língjiā Sì) in Shanyin (Shānyīn) during the Song Dynasty (Sòng) (Tanjī (Tánjī), Daoping (Dàopíng))
Shì Fayao (Shì Fǎyáo) of Xiaoshan (Xiǎoshān) in Wuxing (Wúxīng) during the Song Dynasty (Sòng) (Tanyao (Tányáo))
Shì Daoyou (Shì Dàoyóu) of Xin'an Temple (Xīn'ān Sì) in the capital (Jīngshī) during the Song Dynasty (Sòng) (Daoci (Dàocí), Huizheng (Huìzhěng), Jueshi (Juéshì))
Shì Huitong (Shì Huìtōng) of Yecheng Temple (Yěchéng Sì) in the capital (Jīngshī) during the Song Dynasty (Sòng)
Volume 8 of the Biographies of Eminent Monks (Gāosēng Zhuàn Dìbā Juàn) (Interpretation and Understanding 5, Twenty-seven People (Yìjiě Wǔ Èrshíqī Rén))
Shì Sengyuan (Shì Sēngyuān) of Jizhou (Jìzhōu) in the Pseudo-Wei (Wěi Wèi) during the Qi Dynasty (Qí) (Huiji (Huìjì), Daodeng (Dàodēng))
Shì Tandu (Shì Tándù) of the Pseudo-Wei (Wěi Wèi) during the Qi Dynasty (Qí)
Shì Daohui (Shì Dàohuì) of Zhuangyan Temple (Zhuāngyán Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Xuanqu (Xuánqù), Sengda (Sēngdá))
Shì Sengzhong (Shì Sēngzhōng) of Zhongxing Temple (Zhōngxīng Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Tanxian (Tánxiān), Tanqian (Tánqiān), Sengbiao (Sēngbiǎo), Sengzui (Sēngzuì), Minda (Mǐndá), Sengbao (Sēngbǎo))
Shì Sengsheng (Shì Sēngshèng) of Tianbao Temple (Tiānbǎo Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí)
Shì Hongchong (Shì Hóngchōng) of Xiangguan Temple (Xiāngguān Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Faxian (Fǎxiān))
Shì Zhilin (Shì Zhìlín) of Gaochang Prefecture (Gāochāng Jùn) during the Qi Dynasty (Qí)
Shì Fayuan (Shì Fǎyuán) of Linggen Temple (Línggēn Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Fa'ai (Fǎ'ài), Fachang (Fǎcháng), Zhixing (Zhìxīng))
Shì Xuanchang (Shì Xuánchàng) of Houshan (Hòushān) in Shu (Shǔ) during the Qi Dynasty (Qí)
Shì Sengyuan (Shì Sēngyuǎn) of Shangdinglin Temple (Shàngdìnglín Sì) during the Qi Dynasty (Qí) (Daoping (Dàopíng), Faling (Fǎlìng), Huitai (Huìtài))
Shì Senghui (Shì Sēnghuì) of Zhulin Temple (Zhúlín Sì) in Jingzhou (Jīngzhōu) during the Qi Dynasty (Qí) (Tanshen (Tánshèn), Huichang (Huìchǎng), Sengxiu (Sēngxiù))
Shì Sengrou (Shì Sēngróu) of Shangdinglin Temple (Shàngdìnglín Sì) during the Qi Dynasty (Qí) (Hongcheng (Hóngchēng), Sengba (Sēngbá), Huixi (Huìxī))
Shì Huiji (Shì Huìjī) of Fahua Mountain (Fǎhuáshān) in Shanyin (Shānyīn) during the Qi Dynasty (Qí) (Zengxing (Zéngxíng), Huihui (Huìhuī), Daoxu (Dàoxù), Huiqiu (Huìqiú), Huishen (Huìshēn), Fahong (Fǎhóng))
Shì Huici (Shì Huìcì) of Xie Temple (Xiè Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Sengbao (Sēngbǎo), Sengzhi (Sēngzhì), Fazhen (Fǎzhēn), Sengxiang (Sēngxiàng), Sengmeng (Sēngměng), Fabao (Fǎbǎo), Huitiao (Huìtiáo))
Shì Huilong (Shì Huìlóng) of Heyuan Temple (Héyuán Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Zhidan (Zhìdàn), Sengbian (Sēngbiàn), Sengxian (Sēngxián), Tonghui (Tōnghuì), Fadu (Fǎdù))
Shì Sengzong (Shì Sēngzōng) of Taichang Temple (Tàichāng Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Tanzhun (Tánzhǔn), Fashen (Fǎshēn), Fazhen (Fǎzhēn), Huiling (Huìlìng), Sengxian (Sēngxián), Faxian (Fǎxiān), Fazui (Fǎzuì), Sengjing (Sēngjìng), Daowen (Dàowén))
Shì Fa'an (Shì Fǎ'ān) of Zhongxing Temple (Zhōngxīng Sì) in the capital (Jīngshī) during the Qi Dynasty (Qí) (Huiguang (Huìguāng), Jingyi (Jìngyí), Guangzan (Guāngzàn), Huifu (Huìfú), Daozong (Dàozōng))
Qi (Qí)
【English Translation】 English version Daojian (Dàojiān), Huiluan (Huìluán), Huifu (Huìfū), Huixun (Huìxùn), Daoming (Dàomíng)
Shì Chaojin (Monk Chaojin) of Lingjia Temple (Temple of Spiritual Auspices) in Shanyin during the Song Dynasty (Tanjī, Daoping)
Shì Fayao (Monk Fayao) of Xiaoshan in Wuxing during the Song Dynasty (Tanyao)
Shì Daoyou (Monk Daoyou) of Xin'an Temple in the capital during the Song Dynasty (Daoci, Huizheng, Jueshi)
Shì Huitong (Monk Huitong) of Yecheng Temple in the capital during the Song Dynasty
Volume 8 of the Biographies of Eminent Monks (Interpretation and Understanding 5, Twenty-seven People)
Shì Sengyuan (Monk Sengyuan) of Jizhou in the Pseudo-Wei during the Qi Dynasty (Huiji, Daodeng)
Shì Tandu (Monk Tandu) of the Pseudo-Wei during the Qi Dynasty
Shì Daohui (Monk Daohui) of Zhuangyan Temple in the capital during the Qi Dynasty (Xuanqu, Sengda)
Shì Sengzhong (Monk Sengzhong) of Zhongxing Temple in the capital during the Qi Dynasty (Tanxian, Tanqian, Sengbiao, Sengzui, Minda, Sengbao)
Shì Sengsheng (Monk Sengsheng) of Tianbao Temple in the capital during the Qi Dynasty
Shì Hongchong (Monk Hongchong) of Xiangguan Temple in the capital during the Qi Dynasty (Faxian)
Shì Zhilin (Monk Zhilin) of Gaochang Prefecture during the Qi Dynasty
Shì Fayuan (Monk Fayuan) of Linggen Temple in the capital during the Qi Dynasty (Fa'ai, Fachang, Zhixing)
Shì Xuanchang (Monk Xuanchang) of Houshan in Shu during the Qi Dynasty
Shì Sengyuan (Monk Sengyuan) of Shangdinglin Temple during the Qi Dynasty (Daoping, Faling, Huitai)
Shì Senghui (Monk Senghui) of Zhulin Temple in Jingzhou during the Qi Dynasty (Tanshen, Huichang, Sengxiu)
Shì Sengrou (Monk Sengrou) of Shangdinglin Temple during the Qi Dynasty (Hongcheng, Sengba, Huixi)
Shì Huiji (Monk Huiji) of Fahua Mountain in Shanyin during the Qi Dynasty (Zengxing, Huihui, Daoxu, Huiqiu, Huishen, Fahong)
Shì Huici (Monk Huici) of Xie Temple in the capital during the Qi Dynasty (Sengbao, Sengzhi, Fazhen, Sengxiang, Sengmeng, Fabao, Huitiao)
Shì Huilong (Monk Huilong) of Heyuan Temple in the capital during the Qi Dynasty (Zhidan, Sengbian, Sengxian, Tonghui, Fadu)
Shì Sengzong (Monk Sengzong) of Taichang Temple in the capital during the Qi Dynasty (Tanzhun, Fashen, Fazhen, Huiling, Sengxian, Faxian, Fazui, Sengjing, Daowen)
Shì Fa'an (Monk Fa'an) of Zhongxing Temple in the capital during the Qi Dynasty (Huiguang, Jingyi, Guangzan, Huifu, Daozong)
Qi
京師中興寺釋僧印(慧龍)
齊瑯瑘[山*聶]山釋法度(法紹 僧朗 慧開 法開 僧紹)
梁京師治城寺釋智秀(法整 僧若 僧璇 道乘)
梁荊州釋慧琳
梁京師靈曜寺釋僧盛(法欣 智敞 法冏 僧護 僧韶)
梁山陰雲門山寺釋智順
梁京師靈味寺釋寶亮(道明 僧成 僧寶)
樑上定林寺釋法通(聖進)
梁京師招提寺釋慧集
梁剡法華臺釋曇斐(法藏 明度)
高僧傳第九卷(神異上四人)
晉鄴中竺佛圖澄(道進)
晉羅浮山單道開
晉常山竺佛調
晉洛陽耆域
高僧傳第十卷(神異下十六人)
晉洛陽盤鴟山揵陀勒
晉洛陽婁至山呵羅竭
晉襄陽竺法慧(范材)
晉洛陽大市寺安慧則(慧持)
晉長安涉公
晉西平釋曇霍
晉上虞龍山史宗
宋京師杯度
宋偽魏長安釋曇始
宋高昌釋法朗(法整)
宋岷山通云寺邵碩
宋江陵琵琶寺釋慧安(僧覽 法衛)
齊京師枳園寺沙彌釋法匱(法揩)
齊荊州釋僧慧(慧遠)
齊壽春釋慧通
梁京師釋保志(道香 僧朗)
高僧傳第十一卷(
【現代漢語翻譯】 現代漢語譯本 京師中興寺釋僧印（慧龍）
齊瑯玡[山*聶]山釋法度（法紹、僧朗、慧開、法開、僧紹）
梁京師治城寺釋智秀（法整、僧若、僧璇、道乘）
梁荊州釋慧琳
梁京師靈曜寺釋僧盛（法欣、智敞、法冏、僧護、僧韶）
梁山陰雲門山寺釋智順
梁京師靈味寺釋寶亮（道明、僧成、僧寶）
樑上定林寺釋法通（聖進）
梁京師招提寺釋慧集
梁剡法華臺釋曇斐（法藏、明度）
高僧傳第九卷（神異上四人）
晉鄴中竺佛圖澄（道進）
晉羅浮山單道開
晉常山竺佛調
晉洛陽耆域
高僧傳第十卷（神異下十六人）
晉洛陽盤鴟山揵陀勒（Gandharva）
晉洛陽婁至山呵羅竭（Harakala）
晉襄陽竺法慧（范材）
晉洛陽大市寺安慧則（慧持）
晉長安涉公
晉西平釋曇霍
晉上虞龍山史宗
宋京師杯度
宋偽魏長安釋曇始
宋高昌釋法朗（法整）
宋岷山通云寺邵碩
宋江陵琵琶寺釋慧安（僧覽、法衛）
齊京師枳園寺沙彌釋法匱（法揩）
齊荊州釋僧慧（慧遠）
齊壽春釋慧通
梁京師釋保志（道香、僧朗）
高僧傳第十一卷（
【English Translation】 English version 釋僧印 (Shi Sengyin) of Zhongxing Temple in the capital (Hui Long)
釋法度 (Shi Fadu) of [山*聶] Mountain, Langye, Qi Dynasty (Fa Shao, Seng Lang, Hui Kai, Fa Kai, Seng Shao)
釋智秀 (Shi Zhixiu) of Zhicheng Temple in the capital, Liang Dynasty (Fa Zheng, Seng Ruo, Seng Xuan, Dao Cheng)
釋慧琳 (Shi Huilin) of Jingzhou, Liang Dynasty
釋僧盛 (Shi Sengsheng) of Lingyao Temple in the capital, Liang Dynasty (Fa Xin, Zhi Chang, Fa Jiong, Seng Hu, Seng Shao)
釋智順 (Shi Zhishun) of Yunmen Mountain Temple, Shanyin, Liang Dynasty
釋寶亮 (Shi Baoliang) of Lingwei Temple in the capital, Liang Dynasty (Dao Ming, Seng Cheng, Seng Bao)
釋法通 (Shi Fatong) of Shangdinglin Temple, Liang Dynasty (Sheng Jin)
釋慧集 (Shi Huiji) of Zhaoti Temple in the capital, Liang Dynasty
釋曇斐 (Shi Tanfei) of Fahua Platform, Yan, Liang Dynasty (Fa Zang, Ming Du)
Biographies of Eminent Monks, Volume 9 (Miraculous Abilities, Part 1, 4 monks)
竺佛圖澄 (Zhu Futucheng) of Ye, Jin Dynasty (Dao Jin)
單道開 (Shan Daokai) of Luofu Mountain, Jin Dynasty
竺佛調 (Zhu Fotiao) of Changshan, Jin Dynasty
耆域 (Qiyu) of Luoyang, Jin Dynasty
Biographies of Eminent Monks, Volume 10 (Miraculous Abilities, Part 2, 16 monks)
揵陀勒 (Gandharva) of Pan Chi Mountain, Luoyang, Jin Dynasty
呵羅竭 (Harakala) of Louzhi Mountain, Luoyang, Jin Dynasty
竺法慧 (Zhu Fahui) of Xiangyang, Jin Dynasty (Fan Cai)
安慧則 (An Huize) of Dashi Temple, Luoyang, Jin Dynasty (Hui Chi)
涉公 (She Gong) of Chang'an, Jin Dynasty
釋曇霍 (Shi Tanhuo) of Xiping, Jin Dynasty
史宗 (Shi Zong) of Longshan, Shangyu, Jin Dynasty
杯度 (Beidu) of the capital, Song Dynasty
釋曇始 (Shi Tanshi) of Chang'an, Pseudo-Wei, Song Dynasty
釋法朗 (Shi Falang) of Gaochang, Song Dynasty (Fa Zheng)
邵碩 (Shao Shuo) of Tongyun Temple, Min Mountain, Song Dynasty
釋慧安 (Shi Huian) of Pipa Temple, Jiangling, Song Dynasty (Seng Lan, Fa Wei)
釋法匱 (Shi Fakui), Shami of Zhiyuan Temple in the capital, Qi Dynasty (Fa Kai)
釋僧慧 (Shi Senghui) of Jingzhou, Qi Dynasty (Hui Yuan)
釋慧通 (Shi Huitong) of Shouchun, Qi Dynasty
釋保志 (Shi Baozhi) of the capital, Liang Dynasty (Dao Xiang, Seng Lang)
Biographies of Eminent Monks, Volume 11 (
習禪 明律)
習禪(二十一人)
晉江左竺僧顯
晉剡隱岳山帛僧光
晉始豐赤城山竺曇猷(慧開 慧真)
晉長安釋慧嵬
晉廣漢閻興寺釋賢護
晉始豐赤城山支曇蘭
晉蜀石室山釋法緒
晉偽魏平城釋玄高(慧崇)
宋長安寒山釋僧周(僧亮)
宋長安太后寺釋慧通
宋餘杭釋凈度
宋始豐瀑布山釋僧從
宋廣漢釋法成
宋京師中興寺釋慧覽
宋荊州長沙寺釋法期(道果)
宋成都釋道法
宋蜀安樂寺釋普恒
齊京師靈鷲寺釋僧審(僧謙 法隱 超志 法達 慧勝)
齊武昌樊山釋法悟(道濟)
齊錢塘靈苑山釋曇超
齊始豐赤城山釋慧明
明律(十三人)
宋江陵釋慧猷
宋吳閑居寺釋僧業(慧光)
宋京師長樂寺釋慧詢
宋京師莊嚴寺釋僧璩(道遠)
宋彭城郡釋道儼(慧曜)
宋江陵釋僧隱(成具)
宋廣漢釋道房
宋京師閑心寺釋道營(慧祐)
齊鐘山靈曜寺釋志道(超度)
齊京師多寶寺釋法穎(慧文)
齊蜀靈建寺釋法琳
齊京師安樂寺釋智稱(聰超)
梁
【現代漢語翻譯】 現代漢語譯本 習禪 (二十一人) 晉江 左竺僧顯 晉 剡 隱岳山 帛僧光 晉 始豐 赤城山 竺曇猷 (慧開，慧真) 晉 長安 釋慧嵬 晉 廣漢 閻興寺 釋賢護 晉 始豐 赤城山 支曇蘭 晉 蜀 石室山 釋法緒 晉 偽魏 平城 釋玄高 (慧崇) 宋 長安 寒山 釋僧周 (僧亮) 宋 長安 太后寺 釋慧通 宋 餘杭 釋凈度 宋 始豐 瀑布山 釋僧從 宋 廣漢 釋法成 宋 京師 中興寺 釋慧覽 宋 荊州 長沙寺 釋法期 (道果) 宋 成都 釋道法 宋 蜀 安樂寺 釋普恒 齊 京師 靈鷲寺 釋僧審 (僧謙，法隱，超志，法達，慧勝) 齊 武昌 樊山 釋法悟 (道濟) 齊 錢塘 靈苑山 釋曇超 齊 始豐 赤城山 釋慧明 明律 (十三人) 宋 江陵 釋慧猷 宋 吳 閑居寺 釋僧業 (慧光) 宋 京師 長樂寺 釋慧詢 宋 京師 莊嚴寺 釋僧璩 (道遠) 宋 彭城郡 釋道儼 (慧曜) 宋 江陵 釋僧隱 (成具) 宋 廣漢 釋道房 宋 京師 閑心寺 釋道營 (慧祐) 齊 鐘山 靈曜寺 釋志道 (超度) 齊 京師 多寶寺 釋法穎 (慧文) 齊 蜀 靈建寺 釋法琳 齊 京師 安樂寺 釋智稱 (聰超) 梁
【English Translation】 English version Dhyana Practice (Twenty-one People) Zhu Sengxian of Jinjiang, Zuo Bo Sengguang of Jin, Yan, Hidden Yue Mountain Zhu Tanyou of Jin, Shifeng, Chicheng Mountain (Huikai, Huizhen) Shi Huiwei of Jin, Chang'an Shi Xianhu of Jin, Guanghan, Yanxing Temple Zhi Tanlan of Jin, Shifeng, Chicheng Mountain Shi Faxu of Jin, Shu, Stone Chamber Mountain Shi Xuangao of Jin, Pseudo-Wei, Pingcheng (Huichong) Shi Sengzhou of Song, Chang'an, Hanshan (Sengliang) Shi Huitong of Song, Chang'an, Empress Dowager Temple Shi Jingdu of Song, Yu Hang Shi Sengcong of Song, Shifeng, Waterfall Mountain Shi Facheng of Song, Guanghan Shi Huilan of Song, Capital, Zhongxing Temple Shi Faqi of Song, Jingzhou, Changsha Temple (Daoguo) Shi Daofa of Song, Chengdu Shi Puheng of Song, Shu, Anle Temple Shi Sengshen of Qi, Capital, Lingjiu Temple (Sengqian, Fayin, Chaozhi, Fada, Huisheng) Shi Fawu of Qi, Wuchang, Fan Mountain (Daoji) Shi Tanchao of Qi, Qiantang, Lingyuan Mountain Shi Huiming of Qi, Shifeng, Chicheng Mountain Master of Vinaya (Thirteen People) Shi Huiyou of Song, Jiangling Shi Sengye of Song, Wu, Xianju Temple (Huiguang) Shi Huixun of Song, Capital, Changle Temple Shi Sengqu of Song, Capital, Zhuangyan Temple (Daoyuan) Shi Daoyan of Song, Pengcheng Prefecture (Huiyao) Shi Sengyin of Song, Jiangling (Chengju) Shi Daofang of Song, Guanghan Shi Daoying of Song, Capital, Xianxin Temple (Huiyou) Shi Zhidao of Qi, Zhongshan, Lingyao Temple (Chaodu) Shi Faying of Qi, Capital, Duobao Temple (Huiwen) Shi Falin of Qi, Shu, Lingjian Temple Shi Zhicheng of Qi, Capital, Anle Temple (Congchao) Liang
京師建初寺釋僧祐
高僧傳第十二卷(亡身 誦經)
亡身(十一人)
晉霍山釋僧群
宋彭城駕山釋曇稱
宋高昌釋法進(僧導)
宋魏郡廷尉寺釋僧富
宋偽秦蒱坂釋法羽(慧始)
宋臨川招提寺釋慧紹(僧要)
宋廬山招隱寺釋僧瑜
宋京師竹林寺釋慧益
宋蜀武擔寺釋僧慶
齊隴西釋法光
齊交址仙山釋曇弘
誦經(二十一人)
晉河陰白馬寺釋曇邃
晉越城寺釋法相(曇蓋 僧法)
晉山陰顯義寺竺法純
晉蜀三賢寺釋僧生
宋剡法華臺釋法宗
宋京師南澗寺釋道冏
宋廬山釋慧慶
宋臨渭釋普明
宋京師道場寺釋法莊
宋京師瓦官寺釋慧果
宋京師東安寺釋法恭(僧恭)
宋京師彭城寺釋僧覆(慧琳)
齊京師高座寺釋慧進(僧念)
齊永興柏林寺釋弘明
齊京師靈根寺釋慧豫(法音)
齊上定林寺釋道崇
齊上定林寺釋超辯(法明 僧志 法定)
齊山陰天柱山釋法慧(曇游)
齊京師后岡釋僧侯(慧溫)
樑上定林寺釋慧彌(法仙)
梁富陽齊堅寺釋道琳
高
【現代漢語翻譯】 現代漢語譯本： 京師建初寺釋僧祐
《高僧傳》第十二卷 (亡身 誦經)
亡身 (十一人)
晉 霍山 釋僧群
宋 彭城 駕山 釋曇稱
宋 高昌 釋法進 (僧導)
宋 魏郡 廷尉寺 釋僧富
宋 偽秦 蒱坂 釋法羽 (慧始)
宋 臨川 招提寺 釋慧紹 (僧要)
宋 廬山 招隱寺 釋僧瑜
宋 京師 竹林寺 釋慧益
宋 蜀 武擔寺 釋僧慶
齊 隴西 釋法光
齊 交址 仙山 釋曇弘
誦經 (二十一人)
晉 河陰 白馬寺 釋曇邃
晉 越城寺 釋法相 (曇蓋，僧法)
晉 山陰 顯義寺 竺法純
晉 蜀 三賢寺 釋僧生
宋 剡 法華臺 釋法宗
宋 京師 南澗寺 釋道冏
宋 廬山 釋慧慶
宋 臨渭 釋普明
宋 京師 道場寺 釋法莊
宋 京師 瓦官寺 釋慧果
宋 京師 東安寺 釋法恭 (僧恭)
宋 京師 彭城寺 釋僧覆 (慧琳)
齊 京師 高座寺 釋慧進 (僧念)
齊 永興 柏林寺 釋弘明
齊 京師 靈根寺 釋慧豫 (法音)
齊 上定林寺 釋道崇
齊 上定林寺 釋超辯 (法明，僧志，法定)
齊 山陰 天柱山 釋法慧 (曇游)
齊 京師 后岡 釋僧侯 (慧溫)
梁 上定林寺 釋慧彌 (法仙)
梁 富陽 齊堅寺 釋道琳
高
【English Translation】 English version: 釋僧祐 of Jianchu Monastery in the capital
Volume 12 of 'Biographies of Eminent Monks' (Sacrificing the Body, Reciting Sutras)
Sacrificing the Body (Eleven Monks)
釋僧群 of Huo Mountain, Jin Dynasty
釋曇稱 of Jia Mountain in Pengcheng, Song Dynasty
釋法進 (僧導) of Gaochang, Song Dynasty
釋僧富 of the Court of Justice Temple in Weijun, Song Dynasty
釋法羽 (慧始) of Puban in the Pseudo-Qin Dynasty, Song Dynasty
釋慧紹 (僧要) of Zhaoti Monastery in Linchuan, Song Dynasty
釋僧瑜 of Zhaoyin Monastery in Mount Lu, Song Dynasty
釋慧益 of Zhulin Monastery in the capital, Song Dynasty
釋僧慶 of Wudan Monastery in Shu, Song Dynasty
釋法光 of Longxi, Qi Dynasty
釋曇弘 of Xianshan Mountain in Jiaozhi, Qi Dynasty
Reciting Sutras (Twenty-one Monks)
釋曇邃 of Baima (White Horse) Monastery in Heyin, Jin Dynasty
釋法相 (曇蓋, 僧法) of Yuecheng Monastery, Jin Dynasty
竺法純 of Xianyi Monastery in Shanyin, Jin Dynasty
釋僧生 of Sanxian Monastery in Shu, Jin Dynasty
釋法宗 of Fahuatai in Shan, Song Dynasty
釋道冏 of Nanjian Monastery in the capital, Song Dynasty
釋慧慶 of Mount Lu, Song Dynasty
釋普明 of Linwei, Song Dynasty
釋法莊 of Daochang Monastery in the capital, Song Dynasty
釋慧果 of Waguan Monastery in the capital, Song Dynasty
釋法恭 (僧恭) of Dongan Monastery in the capital, Song Dynasty
釋僧覆 (慧琳) of Pengcheng Monastery in the capital, Song Dynasty
釋慧進 (僧念) of Gaozuo Monastery in the capital, Qi Dynasty
釋弘明 of Bolin Monastery in Yongxing, Qi Dynasty
釋慧豫 (法音) of Linggen Monastery in the capital, Qi Dynasty
釋道崇 of Shangdinglin Monastery, Qi Dynasty
釋超辯 (法明, 僧志, 法定) of Shangdinglin Monastery, Qi Dynasty
釋法慧 (曇游) of Tianzhu Mountain in Shanyin, Qi Dynasty
釋僧侯 (慧溫) of Hougang in the capital, Qi Dynasty
釋慧彌 (法仙) of Shangdinglin Monastery, Liang Dynasty
釋道琳 of Qijian Monastery in Fuyang, Liang Dynasty
High
僧傳第十三卷(興福 經師 導師)
興福(十四人)
晉并州竺慧達
晉武陵平山釋慧元(竺慧直)
晉京師瓦官寺釋慧力
晉京師安樂寺釋慧受
宋京師崇明寺釋僧慧
宋山陰法華山釋僧翼
宋豫州釋僧洪
宋京師釋僧亮
宋京師延賢寺釋法意
齊南海云峰寺釋慧敬
齊南海藏薇山釋法獻
齊上定林寺釋法獻(玄暢)
梁剡石城山釋僧護
梁京師正覺寺釋法悅
經師(十一人)
晉中山帛法橋
晉京師建初寺支曇籥
宋京師祇洹寺釋法平
宋京師白馬寺釋僧饒
宋安樂寺釋道慧
宋謝寺釋智宗
齊烏衣寺釋曇遷
齊東安寺釋曇智
齊安樂寺釋僧辯
齊白馬寺釋曇憑
齊北多寶寺釋慧忍
唱導(十人)
宋京師祇洹寺釋道照
宋長干寺釋曇穎
宋瓦官寺釋慧璩
宋靈味寺釋曇宗
宋中寺釋曇光
齊興福寺釋慧芬
齊興福寺釋道儒
齊瓦官寺釋慧重
齊正勝寺釋法愿
齊濟隆寺釋法鏡
右十三卷十科凡二百五十七人。
◎弟子孤子曼穎。頓首和南。一
【現代漢語翻譯】 現代漢語譯本 《僧傳》第十三卷（興福、經師、導師）
興福（十四人）
晉 并州 竺慧達（Zhu Huida）：晉代并州人。
晉 武陵平山 釋慧元（Shi Huiyuan）（竺慧直（Zhu Huizhi））：晉代武陵平山人。
晉 京師瓦官寺 釋慧力（Shi Huili）：晉代京師瓦官寺的僧人。
晉 京師安樂寺 釋慧受（Shi Huisou）：晉代京師安樂寺的僧人。
宋 京師崇明寺 釋僧慧（Shi Senghui）：宋代京師崇明寺的僧人。
宋 山陰法華山 釋僧翼（Shi Sengyi）：宋代山陰法華山的僧人。
宋 豫州 釋僧洪（Shi Senghong）：宋代豫州的僧人。
宋 京師 釋僧亮（Shi Sengliang）：宋代京師的僧人。
宋 京師延賢寺 釋法意（Shi Fayi）：宋代京師延賢寺的僧人。
齊 南海云峰寺 釋慧敬（Shi Huijing）：齊代南海云峰寺的僧人。
齊 南海藏薇山 釋法獻（Shi Faxian）：齊代南海藏薇山的僧人。
齊 上定林寺 釋法獻（Shi Faxian）（玄暢（Xuanchang））：齊代上定林寺的僧人，字玄暢。
梁 剡石城山 釋僧護（Shi Senghu）：梁代剡石城山的僧人。
梁 京師正覺寺 釋法悅（Shi Fayue）：梁代京師正覺寺的僧人。
經師（十一人）
晉 中山 帛法橋（Bo Faqiao）：晉代中山人。
晉 京師建初寺 支曇籥（Zhi Tanyue）：晉代京師建初寺的僧人。
宋 京師祇洹寺 釋法平（Shi Faping）：宋代京師祇洹寺的僧人。
宋 京師白馬寺 釋僧饒（Shi Sengrao）：宋代京師白馬寺的僧人。
宋 安樂寺 釋道慧（Shi Daohui）：宋代安樂寺的僧人。
宋 謝寺 釋智宗（Shi Zhizong）：宋代謝寺的僧人。
齊 烏衣寺 釋曇遷（Shi Tanqian）：齊代烏衣寺的僧人。
齊 東安寺 釋曇智（Shi Tanzhi）：齊代東安寺的僧人。
齊 安樂寺 釋僧辯（Shi Sengbian）：齊代安樂寺的僧人。
齊 白馬寺 釋曇憑（Shi Tanping）：齊代白馬寺的僧人。
齊 北多寶寺 釋慧忍（Shi Huiren）：齊代北多寶寺的僧人。
唱導（十人）
宋 京師祇洹寺 釋道照（Shi Daozhao）：宋代京師祇洹寺的僧人。
宋 長干寺 釋曇穎（Shi Tanying）：宋代長干寺的僧人。
宋 瓦官寺 釋慧璩（Shi Huiju）：宋代瓦官寺的僧人。
宋 靈味寺 釋曇宗（Shi Tanzong）：宋代靈味寺的僧人。
宋 中寺 釋曇光（Shi Tanguang）：宋代中寺的僧人。
齊 興福寺 釋慧芬（Shi Huifen）：齊代興福寺的僧人。
齊 興福寺 釋道儒（Shi Daoru）：齊代興福寺的僧人。
齊 瓦官寺 釋慧重（Shi Huizhong）：齊代瓦官寺的僧人。
齊 正勝寺 釋法愿（Shi Fayuan）：齊代正勝寺的僧人。
齊 濟隆寺 釋法鏡（Shi Fajing）：齊代濟隆寺的僧人。
右十三卷十科，凡二百五十七人。
◎弟子孤子曼穎（Manying）。頓首和南（He Nan）。一
【English Translation】 English version Monk Biographies, Volume 13 (Promoting Blessings, Sutra Masters, Dharma Instructors)
Promoting Blessings (14 individuals)
Jin Dynasty, Bing Province, Zhu Huida (竺慧達): From Bing Province during the Jin Dynasty.
Jin Dynasty, Wuling Pingshan, Shi Huiyuan (釋慧元) (Zhu Huizhi (竺慧直)): From Wuling Pingshan during the Jin Dynasty.
Jin Dynasty, Capital City Waguan Temple, Shi Huili (釋慧力): A monk from Waguan Temple in the capital city during the Jin Dynasty.
Jin Dynasty, Capital City Anle Temple, Shi Huisou (釋慧受): A monk from Anle Temple in the capital city during the Jin Dynasty.
Song Dynasty, Capital City Chongming Temple, Shi Senghui (釋僧慧): A monk from Chongming Temple in the capital city during the Song Dynasty.
Song Dynasty, Shanyin Fahua Mountain, Shi Sengyi (釋僧翼): A monk from Fahua Mountain in Shanyin during the Song Dynasty.
Song Dynasty, Yu Province, Shi Senghong (釋僧洪): A monk from Yu Province during the Song Dynasty.
Song Dynasty, Capital City, Shi Sengliang (釋僧亮): A monk from the capital city during the Song Dynasty.
Song Dynasty, Capital City Yanxian Temple, Shi Fayi (釋法意): A monk from Yanxian Temple in the capital city during the Song Dynasty.
Qi Dynasty, South Sea Yunfeng Temple, Shi Huijing (釋慧敬): A monk from Yunfeng Temple in the South Sea during the Qi Dynasty.
Qi Dynasty, South Sea Cangwei Mountain, Shi Faxian (釋法獻): A monk from Cangwei Mountain in the South Sea during the Qi Dynasty.
Qi Dynasty, Upper Dinglin Temple, Shi Faxian (釋法獻) (Xuanchang (玄暢)): A monk from Upper Dinglin Temple during the Qi Dynasty, with the courtesy name Xuanchang.
Liang Dynasty, Yan Stone City Mountain, Shi Senghu (釋僧護): A monk from Stone City Mountain in Yan during the Liang Dynasty.
Liang Dynasty, Capital City Zhengjue Temple, Shi Fayue (釋法悅): A monk from Zhengjue Temple in the capital city during the Liang Dynasty.
Sutra Masters (11 individuals)
Jin Dynasty, Zhongshan, Bo Faqiao (帛法橋): From Zhongshan during the Jin Dynasty.
Jin Dynasty, Capital City Jianchu Temple, Zhi Tanyue (支曇籥): A monk from Jianchu Temple in the capital city during the Jin Dynasty.
Song Dynasty, Capital City Qihuan Temple, Shi Faping (釋法平): A monk from Qihuan Temple in the capital city during the Song Dynasty.
Song Dynasty, Capital City White Horse Temple, Shi Sengrao (釋僧饒): A monk from White Horse Temple in the capital city during the Song Dynasty.
Song Dynasty, Anle Temple, Shi Daohui (釋道慧): A monk from Anle Temple during the Song Dynasty.
Song Dynasty, Xie Temple, Shi Zhizong (釋智宗): A monk from Xie Temple during the Song Dynasty.
Qi Dynasty, Wuyi Temple, Shi Tanqian (釋曇遷): A monk from Wuyi Temple during the Qi Dynasty.
Qi Dynasty, Dongan Temple, Shi Tanzhi (釋曇智): A monk from Dongan Temple during the Qi Dynasty.
Qi Dynasty, Anle Temple, Shi Sengbian (釋僧辯): A monk from Anle Temple during the Qi Dynasty.
Qi Dynasty, White Horse Temple, Shi Tanping (釋曇憑): A monk from White Horse Temple during the Qi Dynasty.
Qi Dynasty, North Dabao Temple, Shi Huiren (釋慧忍): A monk from North Dabao Temple during the Qi Dynasty.
Dharma Instructors (10 individuals)
Song Dynasty, Capital City Qihuan Temple, Shi Daozhao (釋道照): A monk from Qihuan Temple in the capital city during the Song Dynasty.
Song Dynasty, Changgan Temple, Shi Tanying (釋曇穎): A monk from Changgan Temple during the Song Dynasty.
Song Dynasty, Waguan Temple, Shi Huiju (釋慧璩): A monk from Waguan Temple during the Song Dynasty.
Song Dynasty, Lingwei Temple, Shi Tanzong (釋曇宗): A monk from Lingwei Temple during the Song Dynasty.
Song Dynasty, Middle Temple, Shi Tanguang (釋曇光): A monk from Middle Temple during the Song Dynasty.
Qi Dynasty, Xingfu Temple, Shi Huifen (釋慧芬): A monk from Xingfu Temple during the Qi Dynasty.
Qi Dynasty, Xingfu Temple, Shi Daoru (釋道儒): A monk from Xingfu Temple during the Qi Dynasty.
Qi Dynasty, Waguan Temple, Shi Huizhong (釋慧重): A monk from Waguan Temple during the Qi Dynasty.
Qi Dynasty, Zhengsheng Temple, Shi Fayuan (釋法愿): A monk from Zhengsheng Temple during the Qi Dynasty.
Qi Dynasty, Jilong Temple, Shi Fajing (釋法鏡): A monk from Jilong Temple during the Qi Dynasty.
In total, there are 257 individuals in 10 categories across these 13 volumes.
◎Disciple, the orphan Manying (曼穎), respectfully bows and pays homage (和南).
日蒙示所撰高僧傳。並使其掎摭力尋始竟。但見偉才。紙弊墨渝迄未能罷。若乃至法既被名德已興。年幾五百時經六代。自摩騰法蘭發軫西域。安侯支讖荷錫東都。雖跡標出沒行實深淺。咸作舟梁大為利益。固宜緇素傳美鉛槧定辭照示後昆揄揚往秀。而道安羅什間表秦書。佛澄道進雜聞趙刪。晉史見舍恨局當時。宋典所存頗因其會。兼且攙出君臺之記。糅在元亮之說。感應或所商搉。幽明不無梗概泛顯傍文未足光闡。間有諸傳又非隱括。景興偶采居山之人。僧寶偏綴遊方之士。法濟唯張高逸之例。法安止命志節之科。康泓專紀單開。王秀但稱高座。僧瑜卓爾獨載。玄暢超然孤錄。唯釋法進所造。王巾有著意。存該綜可擅一家。然進名博而未廣。巾體立而不就。梁來作者亦有病諸。僧祐成蘭既同法濟之責。孝秀染毫復獲景興之誚。其唱公纂集最實近之。求其鄙意更恨煩冗。法師此制始所謂不刊之鴻筆也。綿亙古今包括內外。屬辭比事不文不質。謂繁難省云約豈加。以高為名既使弗逮者恥。開例成廣足使有善者勸。向之二三諸子前後撰述。豈得挈長量短同年共日而語之哉。信門徒竟無一言可豫。市肆空設千金之賞。方入簉龍函上登麟閣。出內瓊笈卷舒王笥弟子雖實不敏少嘗好學。頃日尪余觸途多昧。且獲披來帙斯文在斯。
鉆仰弗暇討論何所。誠非子通見元則之論。良愧處道知休奕之書。徒深謝安慕竺曠風流殷浩憚支遁才俊耳。不見旬日窮情已勞。扶力此白以伐訴盡。弟子孤子王曼穎頓首和南。
君白一日以所撰高僧傳相簡。意存箴艾。而來告累紙。更加拂拭。顧惟道藉人弘理由教顯。而弘道釋教莫尚高僧。故漸染以來昭明遺法。殊功異行列代而興。敦厲後生理宜綜綴。貧道少乏懷書抱筴自課之勤長慕鉛墨涂青揚善之美。故於聽覽餘閒厝心傳錄。每見一分可稱。輒有懷三省。但歷尋眾記繁約。或編不同列參差。或行事出沒。已詳別序兼具來告。所以不量寸管。輒樹十科。商搉條流。意言略舉而筆路蒼茫。辭語陋拙。本以自備疏遺。豈宜濫入高聽檀越既學兼孔釋解貫玄儒。抽入綴藻內外淹劭。披覽餘暇脫助詳閱。故忘鄙俚用簡龍門。然事高辭野久懷多愧。來告吹噓更增㥏[怡-臺+墨]。今以所著贊論十科。重以相簡。如有紕謬請備斟酌。釋君白。
此傳是會稽嘉祥寺慧皎法師所撰。法師學通內外善講經律。著涅槃疏十卷梵網戒等義疏。併爲世軌。又著此高僧傳十三卷。梁末承聖二年太歲癸酉避侯景難來至湓城。少時講說。甲戌年二月舍化。時年五十有八江州僧正慧恭經始葬廬山禪閣寺墓。龍光寺僧果同避難在山。遇見時事
【現代漢語翻譯】 現代漢語譯本： 沒有時間仔細討論您所說的內容。我確實認為您對根本原則的見解與衆不同。我深感慚愧，因為我只知道如何休息和下棋。我只是深深地敬佩謝安和竺曠的風流，以及殷浩和支遁的才華。我沒有看到在短時間內窮盡所有情感已經很勞累。我盡力用這些文字來表達我的訴求。弟子孤子王曼穎頓首敬上。
您一天前寄來您撰寫的《高僧傳》，目的是爲了勸誡和幫助我。您還寫了很長的信，進一步闡述。我認為，佛法是依靠人來弘揚的，道理是通過教義來彰顯的。而弘揚佛法和教義，沒有比高僧更重要的了。因此，自從佛法傳入以來，高僧們就昭示了佛法的遺訓。他們的特殊功績和非凡行為，一代又一代地涌現。爲了激勵後人，應該對他們的事蹟進行總結和記錄。我從小就缺乏勤奮讀書的習慣，但我一直仰慕用文字來讚美善行的美德。因此，我在閑暇時間用心傳抄高僧的事蹟。每當我看到值得稱讚的地方，我都會反思自己。但是，我發現各種記錄繁簡不一，或者編排不同，或者行事記載有出入。我已經詳細地在序言中說明了這些情況，並在來信中一併告知。因此，我不自量力，設立了十個科目，對各種條目進行商榷。我的意圖是簡要地概括，但我的文筆卻很粗糙，辭藻也很拙劣。我原本只是想自己參考，以備遺忘，怎麼能濫入您的法耳呢？您既精通儒家和佛家的學問，又精通玄學。您內外兼修，學識淵博。希望您在閑暇之餘，能抽出時間詳細閱讀。因此，我忘記了自己的鄙陋，用這篇粗陋的文章來請教您。然而，因為內容高深，文辭粗俗，我一直感到非常慚愧。您的來信鼓勵我，更增加了我的慚愧。現在，我將我所寫的贊論十科，再次寄給您，請您仔細斟酌，如有錯誤，請您指正。釋君白。
這部《高僧傳》是會稽嘉祥寺的慧皎法師所撰寫的。法師精通內外典籍，擅長講解經律。他撰寫了《涅槃疏》十卷、《梵網戒》等義疏，都成爲了世人的規範。他還撰寫了這部《高僧傳》十三卷。梁末承聖二年，太歲癸酉，爲了躲避侯景之亂，他來到了湓城。在那裡，他短暫地講經說法。甲戌年二月，他圓寂了，享年五十八歲。江州僧正慧恭開始在廬山禪閣寺墓地安葬他。龍光寺的僧人果同也爲了躲避戰亂來到了山上，遇見了當時的情景。
【English Translation】 English version: I have no time to discuss what you said in detail. I do think your views on fundamental principles are unique. I am deeply ashamed because I only know how to rest and play chess. I simply deeply admire the elegance of Xie An (a famous statesman of the Eastern Jin Dynasty) and Zhu Kuang (a recluse known for his refined taste), and the talent of Yin Hao (a general and scholar of the Eastern Jin Dynasty) and Zhi Dun (a Buddhist monk and philosopher). I did not see that exhausting all emotions in a short time was already tiring. I try my best to express my appeal with these words. Disciple, orphan Wang Manying bows his head and respectfully presents this.
You sent me your compiled 'Biographies of Eminent Monks' a day ago, with the intention of admonishing and helping me. You also wrote a long letter, further elaborating. I believe that the Dharma is propagated by people, and the principles are manifested through teachings. And to propagate the Dharma and teachings, there is nothing more important than eminent monks. Therefore, since the introduction of Buddhism, eminent monks have revealed the legacy of the Dharma. Their special merits and extraordinary deeds have emerged generation after generation. To inspire future generations, their deeds should be summarized and recorded. I have lacked the habit of diligent study since I was young, but I have always admired the virtue of praising good deeds with words. Therefore, I have devoted myself to transcribing the deeds of eminent monks in my spare time. Whenever I see something commendable, I reflect on myself. However, I have found that various records vary in length and detail, or are arranged differently, or have discrepancies in the records of their actions. I have explained these situations in detail in the preface, and have also informed you in the letter. Therefore, I have presumptuously established ten categories to discuss various items. My intention is to briefly summarize, but my writing is rough and my diction is clumsy. I originally intended to use it for my own reference, to avoid forgetting, how could it be presumptuously entered into your ears? You are proficient in both Confucian and Buddhist learning, and you are proficient in metaphysics. You are well-versed in both internal and external studies. I hope that you can take the time to read it in detail in your spare time. Therefore, I have forgotten my own ignorance and used this crude article to consult you. However, because the content is profound and the language is vulgar, I have always felt very ashamed. Your letter encouraged me and increased my shame even more. Now, I am sending you the ten categories of praises and discussions that I have written again, please consider them carefully, and if there are any errors, please correct them.釋君白 (Shi Junbai).
This 'Biographies of Eminent Monks' was written by the Venerable Huijiao (a Buddhist monk) of Ji Xiang Temple (A temple) in Kuaiji (A place). The Venerable was proficient in both internal and external scriptures, and was good at explaining the sutras and precepts. He wrote ten volumes of 'Nirvana Commentary', 'Brahma Net Sutra Precepts' and other commentaries, which have become the norms for the world. He also wrote this 'Biographies of Eminent Monks' in thirteen volumes. In the second year of Chengsheng (an era name of Liang Dynasty), the year Guiyou (one of the sexagenary cycle), he came to Pengcheng (A place) to escape the Hou Jing Rebellion (A rebellion). There, he briefly lectured on the scriptures. In February of the year Jiaxu (one of the sexagenary cycle), he passed away at the age of fifty-eight. The Sangha Chief Huigong (A Buddhist monk) of Jiangzhou (A place) began to bury him in the cemetery of the Chan Ge Temple (A temple) on Mount Lu (A mountain). The monk Guotong (A Buddhist monk) of Longguang Temple (A temple) also came to the mountain to escape the war and met the situation at that time.
聊記之云爾。
高僧傳序錄卷第十四
【現代漢語翻譯】 現代漢語譯本： 僅在此記錄這些，如此而已。
《高僧傳序錄》卷第十四
【English Translation】 English version: Just recording these matters, that's all.
Biographies of Eminent Monks, Preface and Catalog, Volume 14